X81n1571_五燈全書(第1卷-第33卷)
卍新續藏第 81 冊 No. 1571 五燈全書(第1卷-第33卷)
No. 1571
五燈全書卷第一
京都聖感禪寺住持(臣)僧 (超永) 編輯
京都古華嚴寺住持(臣)僧 (超揆) 較閱 進呈
七佛
古佛應世。綿歷無窮。不可以周知而悉數也。祖燈相傳。必自佛始。故自釋迦以上。略舉七佛。長阿含經云。七佛精進力。放光滅闇冥。各各坐樹下。于中成正覺。又曼殊室利。為七佛師。所以今之撰述。概標七佛。
毗婆尸佛(過去莊嚴劫。第九百九十八尊)
偈曰。身從無相中受生。猶如幻出諸形象。幻人心識本來無。罪福皆空無所住。長阿含經云。人壽八萬歲時。此佛出世。種剎利。姓拘利若。父槃頭。母槃頭婆提。居般頭婆提城。坐波波羅樹下。說法三會。度人三十四萬八千。神足二。一名騫茶。二名提舍。侍者無憂。子方膺。
尸棄佛(莊嚴劫。第九百九十九尊)
偈曰。起諸善法本是幻。造諸惡業亦是幻。身如聚沫心如風。幻出無根無實性。長阿含經云。人壽七萬歲時。此佛出世。種剎利。姓拘利若。父明相。母光耀。居光相城。坐分陀利樹下。說法三會。度人二十五萬。神足二。一名阿毗浮。二名婆婆。侍者
【現代漢語翻譯】 現代漢語譯本 《五燈全書》卷第一
京都聖感禪寺住持(臣)僧 (超永) 編輯
京都古華嚴寺住持(臣)僧 (超揆) 較閱 進呈
七佛
古佛應世，綿歷無窮，不可以周知而悉數也。祖燈相傳，必自佛始，故自釋迦以上，略舉七佛。《長阿含經》云：『七佛精進力，放光滅闇冥，各各坐樹下，于中成正覺。』又曼殊室利(Manjusri)，為七佛師，所以今之撰述，概標七佛。
毗婆尸佛(Vipasyin)(過去莊嚴劫，第九百九十八尊)
偈曰：身從無相中受生，猶如幻出諸形象。幻人心識本來無，罪福皆空無所住。《長阿含經》云：人壽八萬歲時，此佛出世。種剎利(Ksatriya)，姓拘利若(Kondanna)。父槃頭(Bandhu)，母槃頭婆提(Bandhumati)。居般頭婆提城(Bandhumati)，坐波波羅樹(Patala tree)下，說法三會，度人三十四萬八千。神足二：一名騫茶(Khandha)，二名提舍(Tissa)。侍者無憂(Asoka)。子方膺。
尸棄佛(Sikhin)(莊嚴劫，第九百九十九尊)
偈曰：起諸善法本是幻，造諸惡業亦是幻。身如聚沫心如風，幻出無根無實性。《長阿含經》云：人壽七萬歲時，此佛出世。種剎利(Ksatriya)，姓拘利若(Kondanna)。父明相(Arun)，母光耀(Prabhavati)。居光相城(Arunavati)，坐分陀利樹(Pundarika tree)下，說法三會，度人二十五萬。神足二：一名阿毗浮(Abhibhu)，二名婆婆(Bhava)。侍者…
【English Translation】 English version The Complete Book of the Five Lamps, Volume 1
Compiled by (臣) Monk Chao Yong, Abbot of Shenggan Zen Temple, Kyoto
Reviewed and Presented by (臣) Monk Chao Kui, Abbot of Gu Huayan Temple, Kyoto
The Seven Buddhas
The ancient Buddhas appeared in the world, spanning endless kalpas, and cannot be fully known or counted. The transmission of the ancestral lamp must begin with the Buddhas. Therefore, starting from Sakyamuni Buddha, we briefly mention the Seven Buddhas. The Agama Sutra says: 'The Seven Buddhas' power of diligence emits light and extinguishes darkness. Each sits under a tree and attains perfect enlightenment.' Furthermore, Manjusri (Manjusri) was the teacher of the Seven Buddhas. Therefore, the present compilation generally marks the Seven Buddhas.
Vipasyin Buddha (Vipasyin) (Past Adornment Kalpa, the 998th)
Verse: The body is born from the unmanifest, like illusions appearing in various forms. The illusory mind and consciousness are originally empty; merits and demerits are all empty, with nothing to abide in. The Agama Sutra says: When people lived for 80,000 years, this Buddha appeared in the world. Of the Ksatriya (Ksatriya) caste, with the surname Kondanna (Kondanna). His father was Bandhu (Bandhu), and his mother was Bandhumati (Bandhumati). He resided in the city of Bandhumati (Bandhumati), sat under the Patala tree (Patala tree), preached the Dharma in three assemblies, and liberated 348,000 people. He had two chief disciples: one named Khandha (Khandha) and the other Tissa (Tissa). His attendant was Asoka (Asoka). His son was Fang Ying.
Sikhin Buddha (Sikhin) (Adornment Kalpa, the 999th)
Verse: The arising of all good dharmas is illusory; the creation of all evil karmas is also illusory. The body is like a mass of foam, the mind like the wind; illusions arise without root and without real nature. The Agama Sutra says: When people lived for 70,000 years, this Buddha appeared in the world. Of the Ksatriya (Ksatriya) caste, with the surname Kondanna (Kondanna). His father was Arun (Arun), and his mother was Prabhavati (Prabhavati). He resided in the city of Arunavati (Arunavati), sat under the Pundarika tree (Pundarika tree), preached the Dharma in three assemblies, and liberated 250,000 people. He had two chief disciples: one named Abhibhu (Abhibhu) and the other Bhava (Bhava). His attendant...
忍行。子無量。
毗舍浮佛(莊嚴劫第一千尊)
偈曰。假借四大以為身。心本無生因境有。前境若無心亦無。罪福如幻起亦滅。長阿含經云。人壽六萬歲時。此佛出世。種剎利。姓拘利若。父善燈。母稱戒。居無喻城。坐婆羅樹下。說法二會。度人一十三萬。神足二。一扶游。二郁多摩。侍者寂滅。子妙覺。
拘留孫佛(見在賢劫第一尊)
偈曰。見身無實是佛身。了心如幻是佛幻。了得身心本性空。斯人與佛何殊別。長阿含經云。人壽四萬歲時。此佛出世。種婆羅門。姓迦葉。父禮得。母善枝。居安和城。坐尸利沙樹下。說法一會。度人四萬。神足二。一薩尼。二毗樓。侍者善覺。子上勝。
拘那含牟尼佛(賢劫第二尊)
偈曰。佛不見身知是佛。若實有知別無佛。智者能知罪性空。坦然不怖于生死。長阿含經云。人壽三萬歲時。此佛出世。種婆羅門。姓迦葉。父大德。母善勝。居清凈城。坐烏暫婆羅門樹下。說法一會。度人三萬。神足二。一舒槃那。二郁多樓。侍者安和。子導師。
迦葉佛(賢劫第三尊)
偈曰。一切眾生性清凈。從本無生無可滅。即此身心是幻生。幻化之中無罪福。長阿含經云。人壽二萬歲時。此佛出世。種婆羅門。姓迦葉。父梵德。母
【現代漢語翻譯】 現代漢語譯本 忍行。子無量。
毗舍浮佛（過去莊嚴劫的第一千尊佛）
偈語說：'假借四大（地、水、火、風）以為身體，心本來沒有生起，因為外境才產生。如果外境不存在，心也就不存在。罪和福就像幻象一樣，生起也像幻象一樣會滅去。'《長阿含經》記載，人類壽命六萬歲時，此佛出世。種族是剎帝利（統治階級），姓拘利若（Koliya）。父親是善燈（Sudatta），母親是稱戒（Sucitta）。居住在無喻城（Anupama）。在婆羅樹（Sala tree）下證悟。說法兩次，度化十三萬人。神通弟子兩位：一是扶游（Bhavayu），二是郁多摩（Uttama）。侍者是寂滅（Sannata）。兒子是妙覺（Uttara）。
拘留孫佛（現在賢劫的第一尊佛）
偈語說：'見到身體沒有實體就是佛身，明白心如幻象就是佛的幻象。如果瞭解身心本性是空，這樣的人與佛有什麼區別？'《長阿含經》記載，人類壽命四萬歲時，此佛出世。種族是婆羅門（祭司階級），姓迦葉（Kasyapa）。父親是禮得（Agnidatta），母親是善枝（Visakha）。居住在安和城（Khema）。在尸利沙樹（Sirisa tree）下證悟。說法一次，度化四萬人。神通弟子兩位：一是薩尼（Sabba），二是毗樓（Viru）。侍者是善覺（Sanjiva）。兒子是上勝（Uttara）。
拘那含牟尼佛（賢劫的第二尊佛）
偈語說：'佛不見身就知道是佛，如果確實有知見就不是佛。有智慧的人能夠知道罪的本性是空，坦然不害怕生死。'《長阿含經》記載，人類壽命三萬歲時，此佛出世。種族是婆羅門，姓迦葉。父親是大德（Yajnadatta），母親是善勝（Uttara）。居住在清凈城（Surabhi）。在烏暫婆羅門樹（Udumbara tree）下證悟。說法一次，度化三萬人。神通弟子兩位：一是舒槃那（Bhisma），二是郁多樓（Uttara）。侍者是安和（Sodha）。兒子是導師（Satha）。
迦葉佛（賢劫的第三尊佛）
偈語說：'一切眾生的本性都是清凈的，從根本上沒有生起，也沒有什麼可以滅去的。這身心就是幻化而生，在幻化之中沒有罪和福。'《長阿含經》記載，人類壽命兩萬歲時，此佛出世。種族是婆羅門，姓迦葉。父親是梵德（Brahmadatta），母親是...
【English Translation】 English version Endurance practice. Son, immeasurable.
Vipasyin Buddha (The one thousandth Buddha of the Adornment Kalpa)
The verse says: 'Borrowing the four great elements (earth, water, fire, and wind) to form the body, the mind originally has no arising, it is because of external objects that it arises. If external objects do not exist, the mind will also not exist. Sins and blessings are like illusions, arising and ceasing like illusions.' The Dirgha Agama Sutra says: When humans lived for sixty thousand years, this Buddha appeared in the world. His caste was Kshatriya (ruling class), his family name was Koliya. His father was Sudatta, and his mother was Sucitta. He resided in Anupama City. He attained enlightenment under a Sala tree. He preached twice, converting one hundred and thirty thousand people. He had two disciples with supernatural powers: one was Bhavayu, and the other was Uttama. His attendant was Sannata. His son was Uttara.
Krakucchanda Buddha (The first Buddha of the present Bhadrakalpa)
The verse says: 'Seeing that the body has no substance is the Buddha's body, understanding that the mind is like an illusion is the Buddha's illusion. If one understands that the nature of body and mind is empty, what difference is there between such a person and a Buddha?' The Dirgha Agama Sutra says: When humans lived for forty thousand years, this Buddha appeared in the world. His caste was Brahmin (priestly class), his family name was Kasyapa. His father was Agnidatta, and his mother was Visakha. He resided in Khema City. He attained enlightenment under a Sirisa tree. He preached once, converting forty thousand people. He had two disciples with supernatural powers: one was Sabba, and the other was Viru. His attendant was Sanjiva. His son was Uttara.
Kanakamuni Buddha (The second Buddha of the Bhadrakalpa)
The verse says: 'The Buddha knows he is the Buddha without seeing the body, if there is indeed knowledge, then there is no Buddha. The wise can know that the nature of sin is empty, and are fearlessly unafraid of birth and death.' The Dirgha Agama Sutra says: When humans lived for thirty thousand years, this Buddha appeared in the world. His caste was Brahmin, his family name was Kasyapa. His father was Yajnadatta, and his mother was Uttara. He resided in Surabhi City. He attained enlightenment under an Udumbara tree. He preached once, converting thirty thousand people. He had two disciples with supernatural powers: one was Bhisma, and the other was Uttara. His attendant was Sodha. His son was Satha.
Kasyapa Buddha (The third Buddha of the Bhadrakalpa)
The verse says: 'The nature of all sentient beings is pure, from the beginning there is no arising, and there is nothing that can be extinguished. This body and mind are illusory creations, and within the illusion there is neither sin nor blessing.' The Dirgha Agama Sutra says: When humans lived for twenty thousand years, this Buddha appeared in the world. His caste was Brahmin, his family name was Kasyapa. His father was Brahmadatta, and his mother was...
財主。居波羅奈城。坐尼拘律樹下。說法一會。度人二萬。神足二。一提舍。二婆羅婆。侍者善友。子集軍。
釋迦牟尼佛(賢劫第四尊)
姓剎利。父凈飯天。母大清凈妙。位登補處。生兜率天上。名曰勝善天人。亦名護明大士。度諸天眾。說補處行。於十方界中。現身說法。普曜經云。佛初生剎利王家。放大智光明。照十方世界。地涌金蓮華。自然捧雙足。東西及南北。各行於七步。分手指天地。作獅子吼聲。上下及四維無能尊我者。即周昭王。二十四年甲寅歲。四月八日也。至四十二年二月八日。年十九。欲求出家。而自念言。當復何遇。即於四門遊觀。見四等事。心有悲喜。而作思惟。此老病死。終可厭離。於是夜子時。有一天人。名曰凈居。于牕牖中。叉手白言。出家時至。可去矣。太子聞已。心生歡喜。即逾城而去。于檀特山中修道。始於阿藍迦藍處。三年學不用處定。知非便舍。復至郁頭藍弗處。三年學非非想定。知非亦舍。又至象頭山。同諸外道。日食麻麥。經於六年。故經云。以無心意無受行。而悉摧伏諸外道。先歷試邪法。示諸方便。發諸異見。令至菩提。故普集經云菩薩於二月八日。明星出時成道。號天人師。時年三十矣。即穆王三年癸未歲也。既而於鹿野苑中。為憍陳如等五人
【現代漢語翻譯】 現代漢語譯本 財主，居住在波羅奈城（Bārāṇasī，古印度城市名）。他坐在尼拘律樹下，說法一次，度化了二萬人。他的神通弟子有兩位：一提舍（Tissa）和婆羅婆（Bhāradvāja）。侍者是善友，兒子是集軍。
釋迦牟尼佛（Śākyamuni Buddha，賢劫的第四尊佛）
姓剎利（Kṣatriya，印度種姓制度中的第二等級，即武士階層）。父親是凈飯天（Śuddhodana），母親是大清凈妙。他的地位是補處菩薩（bodhisattva，等待成佛的菩薩），生於兜率天（Tuṣita Heaven）。在兜率天時，他的名字是勝善天人，也叫護明大士。他度化諸天眾，宣說補處菩薩的修行。在十方世界中，他顯現化身說法。《普曜經》中說，佛陀最初降生於剎利王家，放出大智慧光明，照耀十方世界。大地涌出金蓮花，自然地捧起佛的雙足。他向東西南北各走了七步，用手指指向天地，發出獅子吼聲：『天上地下，唯我獨尊。』（佛陀降生時間）即周昭王二十四年甲寅年四月八日。到第四十二年二月八日，他十九歲時，想要出家，心中思念：『我應當遇到什麼呢？』於是他遊歷四門，見到了老、病、死等景象，心中既有悲傷也有喜悅，並思考道：『這老、病、死，終究是可以厭離的。』於是在夜子時，有一天人名叫凈居，在窗戶中叉手說道：『出家的時機到了，可以走了。』太子聽后，心中歡喜，於是逾越城墻而去，在檀特山中修行。他首先在阿藍迦藍（Ārāḍa Kālāma）處，三年學習不用處定（無所有處定），知道這不是究竟之道便捨棄了。又到郁頭藍弗（Udraka Rāmaputra）處，三年學習非想非非想定（既非有想也非無想的禪定），知道這不是究竟之道也捨棄了。他又到象頭山，與諸外道一起，每天只吃麻麥，經過了六年。所以經中說，（佛陀）以無心意、無受行，而完全摧伏了諸外道。他先經歷各種邪法，是爲了顯示各種方便，啓發各種不同的見解，使他們最終達到菩提。所以《普集經》中說，菩薩在二月八日，明星出現時成道，號為天人師。當時他三十歲，即周穆王三年癸未年。之後，他在鹿野苑中，為憍陳如（Kauṇḍinya）等五人
【English Translation】 English version A wealthy man resided in the city of Bārāṇasī (an ancient Indian city). He sat under a banyan tree, preached the Dharma once, and converted 20,000 people. He had two disciples with supernatural powers: Tissa and Bhāradvāja. His attendant was Good Friend, and his son was Samarajit.
Śākyamuni Buddha (the fourth Buddha of the Bhadrakalpa)
His family name was Kṣatriya (the second of the four classes of the Hindu caste system, the warrior class). His father was Śuddhodana, and his mother was Mahāmāyā. His position was that of a Bodhisattva destined to Buddhahood, and he was born in the Tuṣita Heaven. In the Tuṣita Heaven, his name was 'Victorious Good Deva', also known as 'Great Protector of Light'. He converted the heavenly beings and preached the practice of a Bodhisattva destined for Buddhahood. In the ten directions, he manifested himself to preach the Dharma. The 'Universal Radiance Sutra' says that when the Buddha was first born into the Kṣatriya royal family, he emitted great wisdom light, illuminating the ten directions. Golden lotuses emerged from the earth, naturally supporting his feet. He walked seven steps in each of the four directions, pointed his fingers to the heavens and the earth, and roared like a lion: 'Above and below, I alone am the honored one.' (The Buddha's birth) was in the twenty-fourth year of King Zhao of the Zhou Dynasty, the year Jia-yin, on the eighth day of the fourth month. On the eighth day of the second month of the forty-second year, at the age of nineteen, he desired to renounce the world and thought to himself, 'What should I encounter?' So he traveled through the four gates and saw the sights of old age, sickness, and death, and his heart was filled with both sorrow and joy, and he thought, 'This old age, sickness, and death, can ultimately be renounced.' So at midnight, a deva named Pure Abode appeared in the window and said with folded hands, 'The time for renunciation has come, you may go.' The prince heard this and was filled with joy, and so he went over the city wall and practiced the Way in the Dandaka forest. He first went to Ārāḍa Kālāma's place and studied the 'Sphere of Nothingness' for three years, but knowing that it was not the ultimate path, he abandoned it. Then he went to Udraka Rāmaputra's place and studied the 'Sphere of Neither Perception Nor Non-Perception' for three years, but knowing that it was not the ultimate path, he abandoned it as well. He then went to Elephant Head Mountain and practiced asceticism with the ascetics, eating only sesame and wheat for six years. Therefore, the sutra says that (the Buddha) with no mind, no intention, and no reception, completely subdued all the heretics. He first experienced various heretical practices in order to show various skillful means, to inspire various different views, so that they would ultimately reach Bodhi. Therefore, the 'Universal Gathering Sutra' says that the Bodhisattva attained enlightenment on the eighth day of the second month, when the morning star appeared, and was called the Teacher of Gods and Humans. At that time, he was thirty years old, which was the year Gui-wei of King Mu of the Zhou Dynasty. Afterwards, in the Deer Park, for Kauṇḍinya and the other five
。轉四諦法輪。而證道果。說法住世。四十九年。后告弟子摩訶迦葉吾以清凈法眼。涅槃妙心。實相無相。微妙正法。將付于汝。汝當護持。並來阿難。副貳傳化。無令斷絕。而說偈曰。法本法無法。無法法亦法。今付無法時。法法何曾法。爾時世尊說此偈已。復告迦葉。吾將金縷僧伽梨衣。傳付于汝。轉授補處。至慈氏佛出世。勿令朽壞。迦葉聞偈。頭面禮足曰。善哉善哉。我當依來。恭順佛故。爾時世尊至拘尸那城。告諸大眾。吾今背痛。欲入涅槃。即往熙連河側。娑羅雙樹下。右脅累足。泊然宴寂。復從棺起。為母說法。特示雙足化婆耆。並說無常偈曰。諸行無常。是生滅法。生滅滅已。寂滅為樂。時諸弟子。即以香薪。競茶毗之。燼後金棺如故。爾時大眾即于佛前。以偈贊曰。凡俗諸猛熾。何能致火爇。請尊三昧火。阇維金色身。爾時金棺從座而舉。高七多羅樹。往反空中。化火三昧。須臾灰生。得舍利八斛四斗。即穆王五十二年壬申歲。二月十五日也。自世尊滅后一千一十七年。教至中夏。即後漢永平十年戊辰歲也 世尊才生下。乃一手指天。一手指地。周行七步。目顧四方曰。天上天下。唯吾獨尊 世尊一日昇座。大眾集定。文殊白椎曰。諦觀法王法。法王法如是。世尊便下座 世尊一日昇座。默然而坐
【現代漢語翻譯】 現代漢語譯本：然後轉動四諦法輪（four noble truths），從而證得道果。說法住世四十九年。之後告訴弟子摩訶迦葉（Mahākāśyapa）：『我將清凈法眼、涅槃妙心、實相無相、微妙正法，交付於你。你應當護持，並讓阿難（Ānanda）輔助你傳化，不要使其斷絕。』於是說了偈語：『法本法無法，無法法亦法。今付無法時，法法何曾法。』 當時世尊說完這偈語后，又告訴迦葉：『我將金縷僧伽梨衣（kasaya robe）傳付於你，轉授給補處菩薩，直到慈氏佛（Maitreya Buddha）出世，不要讓它朽壞。』迦葉聽了偈語，頭面禮足說：『善哉善哉！我當依從如來，恭順佛的教誨。』 當時世尊到達拘尸那城（Kusinagar），告訴大眾：『我現在背痛，想要進入涅槃。』隨即前往熙連河（Hiranyavati River）邊，娑羅雙樹（sala trees）下，右脅累足，安然寂滅。又從棺材中起身，為母親說法，特別示現雙足化婆耆（Vajri），並說了無常偈：『諸行無常，是生滅法。生滅滅已，寂滅為樂。』 當時諸位弟子，就用香薪，競相荼毗（cremation）世尊。焚燒後金棺依然如故。當時大眾就在佛前，用偈語讚歎說：『凡俗諸猛熾，何能致火爇？請尊三昧火，阇維金色身。』 當時金棺從座位上舉起，高七多羅樹（tala tree），往返于空中，化出火三昧（fire samadhi）。須臾之間化為灰燼，得到舍利八斛四斗。那時是穆王五十二年壬申歲，二月十五日。 自從世尊滅度后一千一百一十七年，佛法傳到中夏，即後漢永平十年戊辰歲。 世尊剛出生時，乃一手指天，一手指地，周行七步，目光顧視四方說：『天上天下，唯吾獨尊。』 世尊一日昇座，大眾聚集完畢，文殊（Manjusri）舉起椎說：『諦觀法王法，法王法如是。』世尊便下座。 世尊一日昇座，默然而坐。
【English Translation】 English version: Then he turned the Wheel of Dharma of the Four Noble Truths (four noble truths), thereby attaining the fruit of the Path. He preached the Dharma and lived in the world for forty-nine years. Afterwards, he told his disciple Mahākāśyapa (Mahākāśyapa): 'I entrust to you the pure Dharma Eye, the wondrous Mind of Nirvana, the Reality that is without form, and the subtle and wonderful Right Dharma. You should protect and uphold it, and let Ānanda (Ānanda) assist you in propagating it, so that it will not be cut off.' Then he spoke the verse: 'Dharma is fundamentally no-dharma, no-dharma is also Dharma. Now, when entrusting no-dharma, what Dharma has ever been Dharma?' At that time, after the World Honored One spoke this verse, he further told Kāśyapa: 'I entrust to you the kasaya robe (kasaya robe) embroidered with gold thread, and pass it on to the Bodhisattva who will fill my place, until Maitreya Buddha (Maitreya Buddha) appears in the world; do not let it decay.' Kāśyapa, hearing the verse, bowed his head and prostrated himself at the Buddha's feet, saying: 'Excellent, excellent! I shall follow the Tathagata and respectfully obey the Buddha's teachings.' At that time, the World Honored One arrived at Kusinagar (Kusinagar) and told the assembly: 'I now have a backache and wish to enter Nirvana.' Immediately, he went to the side of the Hiranyavati River (Hiranyavati River), under the twin sala trees (sala trees), lay down on his right side with his feet together, and peacefully entered stillness. Then, he rose from the coffin to preach the Dharma for his mother, especially revealing his two feet transformed into Vajri (Vajri), and spoke the impermanence verse: 'All conditioned things are impermanent; they are subject to arising and ceasing. Having ceased, their cessation is bliss.' At that time, the disciples used fragrant firewood to cremate (cremation) the World Honored One. After the cremation, the golden coffin remained as before. Then the assembly praised the Buddha with a verse: 'How can the fierce flames of ordinary beings cause fire to burn? We beseech the honored one's samadhi fire to cremate the golden body.' At that time, the golden coffin rose from its seat, reaching a height of seven tala trees (tala tree), moving back and forth in the air, transforming into the fire samadhi (fire samadhi). In an instant, it turned to ashes, and eight pecks and four dou of relics were obtained. That was in the fifty-second year of King Mu, the year Ren Shen, on the fifteenth day of the second month. Since the World Honored One's passing, after one thousand one hundred and seventeen years, the Dharma reached the Middle Kingdom, which was the tenth year of Yongping in the Later Han Dynasty, the year Wu Chen. When the World Honored One was first born, he pointed one hand to the sky and one hand to the earth, walked seven steps around, and looked in all directions, saying: 'Above the heavens and below the heavens, I alone am the World Honored One.' One day, the World Honored One ascended the seat, and when the assembly had gathered, Manjusri (Manjusri) raised the gavel and said: 'Attentively observe the Dharma of the Dharma King; the Dharma of the Dharma King is thus.' The World Honored One then descended from the seat. One day, the World Honored One ascended the seat and sat in silence.
。阿難白椎曰。請世尊說法。世尊曰。會中有二比丘犯律行。我故不說法。阿難以他心通。觀是比丘。遂乃遣出。世尊還復默然。阿難又白。適來為二比丘犯律。是二比丘已遣出。世尊何不說法。世尊曰。吾誓不為二乘聲聞人說法。便下座 世尊一日昇座。大眾集定。迦葉白椎曰。世尊說法竟。世尊便下座 世尊。九十日在忉利天。為母說法。及辭天界而下時。四眾八部。俱往空界奉迎。有蓮花色比丘尼。作念云。我是尼身。必居大僧后見佛。不如用神力。變作轉輪聖王。千子圍繞。最初見佛。果滿其愿。世尊才見。乃訶曰。蓮花色比丘尼。汝何得越大僧見吾。汝雖見吾色身。且不見吾法身。須菩提。巖中宴坐。卻見吾法身 世尊。昔因文殊至諸佛集處。諸佛各還本處。唯有一女人。近彼佛坐。入於三昧。文殊乃白佛。云何此人。得近佛坐。而我不得。佛告文殊。汝但覺此女。令從三昧起汝自問之。文殊繞女人三匝。鳴指一下。乃托至梵天。盡其神力。而不能出。世尊曰。假使百千文殊。亦出此女人定不得。下方過四十二恒河沙國土。有罔明菩薩。能出此女人定。須臾罔明大士。從地涌出。作禮世尊。世尊來罔明出。罔明卻至女子前。鳴指一下。女子於是從定而出 世尊因波斯匿王問。勝義諦中。有世俗諦否。若言無
【現代漢語翻譯】 現代漢語譯本 阿難上前請示道：『請世尊說法。』世尊說：『集會中有兩位比丘違犯戒律，所以我才不說法。』阿難用他心通觀察這兩位比丘，於是將他們驅逐出去。世尊仍然保持沉默。阿難又稟告說：『剛才因為兩位比丘犯戒，現在這二位比丘已經被驅逐出去了，世尊為何還不說法？』世尊說：『我發誓不為二乘（聲聞、緣覺）之人說法。』說完便走下座位。 世尊有一天升座，大眾聚集完畢。迦葉敲椎說：『世尊說法完畢。』世尊便走下座位。 世尊在忉利天為母親說法九十天，當他辭別天界下凡時，四眾（比丘、比丘尼、優婆塞、優婆夷）八部（天龍八部）都到空中迎接。有一位蓮花色比丘尼，心想：『我是女身，必定在大眾僧之後才能見到佛，不如用神通力，變成轉輪聖王，帶著千子圍繞，最先見到佛。』結果如她所愿。世尊見到她，就呵斥道：『蓮花色比丘尼，你為何要超越大眾僧先見我？你雖然見到了我的色身（rūpakāya），卻沒見到我的法身（dharmakāya）。須菩提（Subhūti），在巖洞中靜坐，才能見到我的法身。』 世尊過去因為文殊（Mañjuśrī）菩薩的緣故，來到諸佛集會之處。諸佛各自返回本處，只有一位女子，靠近佛坐著，進入三昧（samādhi）。文殊於是稟告佛說：『為何此人能靠近佛坐著，而我卻不能？』佛告訴文殊：『你只要喚醒這位女子，讓她從三昧中出來，你親自問她。』文殊繞著女子轉了三圈，彈指一下，甚至托到梵天，用盡他的神通力，也不能使她出定。世尊說：『即使有百千個文殊，也不能使這位女子出定。下方經過四十二恒河沙國土，有一位罔明菩薩（Vaṅgamati），能使這位女子出定。』一會兒，罔明大士從地涌出，向世尊行禮。世尊讓罔明去喚醒她。罔明來到女子面前，彈指一下，女子於是從定中出來。 世尊因為波斯匿王（Prasenajit）的提問而說：『在勝義諦（paramārtha-satya）中，有沒有世俗諦（saṃvṛti-satya）？』如果說沒有，
【English Translation】 English version Ānanda approached and requested, 'Please, World-Honored One, expound the Dharma.' The World-Honored One said, 'In this assembly, there are two bhikshus (monks) who have violated the precepts, therefore I will not expound the Dharma.' Ānanda, using his power of knowing others' minds (paracitta-jñāna), observed these bhikshus and subsequently expelled them. The World-Honored One remained silent. Ānanda then reported, 'Just now, it was because of the two bhikshus violating the precepts. Now that these two bhikshus have been expelled, why does the World-Honored One still not expound the Dharma?' The World-Honored One said, 'I vow not to expound the Dharma for those of the Two Vehicles (śrāvaka and pratyekabuddha).' Having said this, he descended from the seat. One day, the World-Honored One ascended the seat, and the assembly gathered. Kāśyapa struck the gavel and said, 'The World-Honored One has finished expounding the Dharma.' The World-Honored One then descended from the seat. The World-Honored One spent ninety days in the Trāyastriṃśa Heaven, expounding the Dharma for his mother. When he bid farewell to the heavenly realm and descended, the Four Assemblies (bhikṣus, bhikṣuṇīs, upāsakas, upāsikās) and the Eight Divisions (Devas, Nāgas, etc.) all went to the sky to welcome him. There was a bhikṣuṇī (nun) named Utpalavarṇā, who thought, 'I am in a female body, and I will surely be behind the great Sangha (community) in seeing the Buddha. It is better to use my supernatural powers to transform into a Chakravartin (wheel-turning king), surrounded by a thousand sons, and be the first to see the Buddha.' Her wish was fulfilled. The World-Honored One, upon seeing her, rebuked her, saying, 'Utpalavarṇā bhikṣuṇī, why do you surpass the great Sangha to see me first? Although you have seen my rūpakāya (form body), you have not seen my dharmakāya (dharma body). Subhūti, sitting in meditation in a cave, can see my dharmakāya.' In the past, the World-Honored One, because of Mañjuśrī Bodhisattva, came to a gathering place of all Buddhas. The Buddhas each returned to their own abodes. There was only one woman, sitting close to the Buddha, entering into samādhi (concentration). Mañjuśrī then reported to the Buddha, saying, 'Why is this person able to sit close to the Buddha, while I am not?' The Buddha told Mañjuśrī, 'You only need to awaken this woman, let her come out of samādhi, and you can ask her yourself.' Mañjuśrī circled the woman three times, snapped his fingers once, and even ascended to the Brahmā Heaven, exhausting his supernatural powers, but could not bring her out of samādhi. The World-Honored One said, 'Even if there were hundreds of thousands of Mañjuśrīs, they could not bring this woman out of samādhi. Below, passing through forty-two Ganges River sands of lands, there is a Vaṅgamati Bodhisattva who can bring this woman out of samādhi.' After a while, the great Vaṅgamati Bodhisattva emerged from the earth, bowed to the World-Honored One. The World-Honored One had Vaṅgamati awaken her. Vaṅgamati went to the woman, snapped his fingers once, and the woman then came out of samādhi. The World-Honored One, because of King Prasenajit's question, said, 'In paramārtha-satya (ultimate truth), is there saṃvṛti-satya (conventional truth)?' If you say there is not,
。智不應二。若言有。智不應一。一二之義。其義云何。佛言大王。汝於過去龍光佛法中。曾問此義。我今無說。汝今無聽。無說無聽。是名為一義二義 世尊一日見文殊在門外立。乃曰。文殊文殊。何不入門來。文殊曰。我不見一法在門外。何以教我入門 世尊一日坐次。見二人舁豬過。乃問。這個是甚麼。曰佛具一切智。豬子也不識。世尊曰。也須問過 世尊。因有異學問。諸法是常耶。世尊不對。又問。諸法是無常耶。亦不對。異學曰。世尊具一切智。何不對我。世尊曰。汝之所問。皆為戲論 世尊一日示隨色摩尼珠。問五方天王。此珠而作何色。時五方天王。互說異色。世尊復藏珠入袖。卻抬手曰。此珠作何色。天王曰。佛手中無珠。何處有色。世尊嘆曰。汝何迷倒之甚。吾將世珠示之。便各強說有青黃赤白色。吾將真珠示之。便總不知。時五方天王。悉皆悟道 世尊因乾闥婆王獻樂。其時山河大地。盡作琴聲。迦葉起作舞。王問。迦葉豈不是阿羅漢。諸漏已盡。何更有餘習。佛曰。實無餘習。莫謗法也。王又撫琴三遍。迦葉亦三度作舞。王曰。迦葉作舞。豈不是。佛曰。實不曾作舞。王曰。世尊何得妄語。佛曰。不妄語。汝撫琴山河大地木石。盡作琴聲。豈不是。王曰。是。佛曰。迦葉亦復如是。所以實不
【現代漢語翻譯】 現代漢語譯本：智不應該執著於二元對立。如果說有智慧，就不應該執著于單一。那麼，『一』和『二』的含義，究竟是什麼呢？佛說：『大王，你過去在龍光佛的教法中，曾經問過這個問題。我現在沒有說，你現在也沒有聽。沒有說，沒有聽，這就可以稱作『一』和『二』的含義。』 世尊有一天看見文殊菩薩（Manjusri, 智慧的象徵）站在門外，就說：『文殊，文殊，為什麼不進門來呢？』文殊菩薩說：『我沒有看見有一個法是在門外的，為什麼要教我入門呢？』 世尊有一天坐著，看見兩個人抬著豬經過，就問：『這個是什麼？』（弟子）回答說：『佛具有一切智慧，連豬都不認識嗎？』世尊說：『也應該問一下。』 世尊，因為有外道問：『諸法是常住不變的嗎？』世尊沒有回答。又問：『諸法是無常變化的嗎？』也沒有回答。外道說：『世尊具有一切智慧，為什麼不回答我？』世尊說：『你所問的，都是戲論。』 世尊有一天展示隨色摩尼珠（Mani Jewel, 能隨環境變色的寶珠），問五方天王：『這顆珠子是什麼顏色？』當時五方天王，互相說著不同的顏色。世尊又把珠子藏入袖中，卻抬起手說：『這顆珠子是什麼顏色？』天王說：『佛手中沒有珠子，哪裡有顏色？』世尊嘆息說：『你們怎麼如此迷惑顛倒！我將世俗的珠子給你們看，你們就各自強說是青黃赤白色。我將真如之珠給你們看，你們就完全不知道。』當時五方天王，全部都領悟了。 世尊因為乾闥婆王（Gandharva King, 天界的音樂神）獻樂。那個時候山河大地，都發出琴聲。迦葉（Kasyapa, 佛陀的弟子）起身跳舞。乾闥婆王問：『迦葉難道不是阿羅漢（Arhat, 已證悟的聖者）嗎？諸漏已經斷盡，為什麼還有餘習（Habitual tendencies）？』佛說：『確實沒有餘習，不要誹謗佛法。』乾闥婆王又彈琴三遍，迦葉也三次跳舞。乾闥婆王說：『迦葉跳舞，難道不是（余習）嗎？』佛說：『確實不曾跳舞。』乾闥婆王說：『世尊為什麼說妄語？』佛說：『沒有說妄語。你彈琴，山河大地木石，都發出琴聲，難道不是嗎？』乾闥婆王說：『是。』佛說：『迦葉也是這樣。所以確實不（是余習）。』
【English Translation】 English version: Wisdom should not be attached to duality. If you speak of wisdom, it should not be attached to singularity. So, what is the meaning of 'one' and 'two'? The Buddha said, 'Great King, you asked this question in the past during the Dharma of Dipankara Buddha (Longguang Fo). I have no speaking now, and you have no listening now. No speaking, no listening, this can be called the meaning of 'one' and 'two.' One day, the World-Honored One (Sezun) saw Manjusri (Wenshu Pusa, symbol of wisdom) standing outside the gate and said, 'Manjusri, Manjusri, why don't you enter the gate?' Manjusri said, 'I do not see a single Dharma (Fa, law/phenomenon) that is outside the gate. Why teach me to enter?' One day, the World-Honored One (Sezun) was sitting when he saw two people carrying a pig. He asked, 'What is this?' (The disciple) replied, 'The Buddha possesses all wisdom; does he not even recognize a pig?' The World-Honored One said, 'It should still be asked.' The World-Honored One (Sezun), because a heretic asked, 'Are all Dharmas (Fa, law/phenomenon) permanent?' The World-Honored One did not answer. He then asked, 'Are all Dharmas impermanent?' He also did not answer. The heretic said, 'The World-Honored One possesses all wisdom; why do you not answer me?' The World-Honored One said, 'What you ask are all frivolous debates.' One day, the World-Honored One (Sezun) displayed a Mani Jewel (Suise Mo Ni Zhu, a jewel that changes color with its environment) and asked the Five Directional Heavenly Kings, 'What color is this jewel?' At that time, the Five Directional Heavenly Kings spoke of different colors. The World-Honored One then hid the jewel in his sleeve but raised his hand and said, 'What color is this jewel?' The Heavenly Kings said, 'There is no jewel in the Buddha's hand; where is there color?' The World-Honored One sighed and said, 'How deluded you are! I showed you a mundane jewel, and you each insisted on saying it was blue, yellow, red, or white. I showed you the jewel of true suchness, and you did not know it at all.' At that time, all the Five Directional Heavenly Kings awakened. The World-Honored One (Sezun) because the Gandharva King (Qian Ta Po Wang, celestial musician) offered music. At that time, the mountains, rivers, and earth all made the sound of a zither. Kasyapa (Jiashe, Buddha's disciple) arose and danced. The King asked, 'Is Kasyapa not an Arhat (A luo han, enlightened being)? Have all his outflows been exhausted? Why does he still have residual habits (Yu Xi)?' The Buddha said, 'Indeed, there are no residual habits; do not slander the Dharma.' The King then played the zither three times, and Kasyapa also danced three times. The King said, 'Kasyapa is dancing; is that not (residual habits)?' The Buddha said, 'Indeed, he has not danced.' The King said, 'Why does the World-Honored One speak falsely?' The Buddha said, 'I do not speak falsely. When you play the zither, the mountains, rivers, earth, wood, and stone all make the sound of a zither, do they not?' The King said, 'Yes.' The Buddha said, 'Kasyapa is also like this. Therefore, it is indeed not (residual habits).'
曾作舞。王乃信受 世尊因外道問。昨日說何法。曰說定法。外道曰。今日說何法。曰不定法。外道曰。昨日說定法。今日何說不定法。世尊曰。昨日定。今日不定 世尊因五通仙人問。世尊有六通。我有五通。如何是那一通。佛召五通仙人。五通應諾。佛曰。那一通你問我 世尊因普眼菩薩。欲見普賢。不可得見。乃至三度入定。遍觀三千大千世界。覓普賢不可得見。而來白佛。佛曰。汝但于靜三昧中起一念。便見普賢。普眼於是才起一念。便見普賢向空中乘六牙白象 世尊因自恣日。文殊三處過夏。迦葉欲白椎擯出。才拈椎。乃見百千萬億文殊。迦葉盡其神力。椎不能舉。世尊遂問迦葉。汝擬擯那個文殊。迦葉無對 世尊因長爪梵志索論義。預約曰。我義若墮。我自斬首。世尊曰。汝義以何為宗。志曰。我以一切不受為宗。世尊曰。是見受否。志拂袖而去。行至中路。乃省。謂弟子曰。我當回去斬首以謝世尊。弟子曰。人天眾前。幸當得勝。何以斬首。志曰。我寧于有智人前斬首。不于無智人前得勝。乃嘆曰。我義兩處負墮。是見若受。負門處粗。是見不受。負門處細。一切人天二乘。皆不知我義墮處。唯有世尊諸大菩薩。知我義墮。回至世尊前曰。我義兩處負墮。故當斬首以謝。世尊曰。我法中無如是事。汝當
【現代漢語翻譯】 現代漢語譯本 曾作舞。國王於是信服接受。世尊因為外道詢問，『昨日說了什麼法？』回答說『說的是定法。』外道說：『今日說什麼法？』回答說：『說的是不定法。』外道說：『昨日說的是定法，今日為何說不定法？』世尊說：『昨日是定，今日是不定。』 世尊因為五通仙人詢問，『世尊有六通（六種神通），我有五通（五種神通），如何是那一通？』佛召喚五通仙人，五通仙人應諾。佛說：『那一通你問我。』 世尊因為普眼菩薩（菩薩名），想要見普賢（菩薩名），卻不能得見，乃至三次入定，遍觀三千大千世界，尋找普賢卻不能得見，於是來稟告佛。佛說：『你只需在靜三昧中生起一念，便能見到普賢。』普眼於是才生起一念，便見到普賢在空中乘坐六牙白象。 世尊因為自恣日（僧眾于每年雨季結束時舉行的自我反省儀式），文殊（菩薩名）在三個地方度過夏天。迦葉（佛陀的弟子）想要打椎（敲椎表示驅逐）擯除他，才拿起椎，便見到百千萬億個文殊。迦葉用盡他的神力，椎也不能舉起。世尊於是問迦葉：『你打算擯除哪個文殊？』迦葉無言以對。 世尊因為長爪梵志（外道修行者）索求論義，預先約定說：『我的義理如果失敗，我自當斬首。』世尊說：『你的義理以什麼為宗旨？』梵志說：『我以一切不受為宗旨。』世尊說：『這個見解接受嗎？』梵志拂袖而去，走到半路，才醒悟，對弟子說：『我應當回去斬首以謝世尊。』弟子說：『在人天大眾面前，希望能夠得勝，為何要斬首？』梵志說：『我寧願在有智慧的人面前斬首，也不願在無智慧的人面前得勝。』於是嘆息說：『我的義理兩處失敗。』這個見解如果接受，失敗之處粗淺；這個見解如果不接受，失敗之處精微。一切人天二乘（聲聞和緣覺），都不知道我的義理失敗之處，唯有世尊諸大菩薩，知道我的義理失敗。』回到世尊面前說：『我的義理兩處失敗，所以應當斬首以謝罪。』世尊說：『我的法中沒有這樣的事，你應當…
【English Translation】 English version He once performed a dance. The king then believed and accepted. Because an outsider asked the World-Honored One, 'What Dharma (teachings) did you speak yesterday?' He replied, 'I spoke of the Dharma of fixedness.' The outsider said, 'What Dharma do you speak of today?' He replied, 'I speak of the Dharma of unfixedness.' The outsider said, 'Yesterday you spoke of the Dharma of fixedness, why do you speak of the Dharma of unfixedness today?' The World-Honored One said, 'Yesterday was fixed, today is unfixed.' Because a five-penetration (five kinds of supernatural power) immortal asked the World-Honored One, 'The World-Honored One has six penetrations (six kinds of supernatural power), I have five penetrations (five kinds of supernatural power), what is that one penetration?' The Buddha summoned the five-penetration immortal, and the five-penetration immortal responded. The Buddha said, 'Which penetration are you asking me about?' Because Universal Eye Bodhisattva (name of a Bodhisattva), wanted to see Universal Virtue (name of a Bodhisattva), but could not see him, even entering Samadhi (meditative state) three times, observing the three thousand great thousand worlds, seeking Universal Virtue but could not see him, and then came to report to the Buddha. The Buddha said, 'You only need to arise one thought in the quiet Samadhi, and you will see Universal Virtue.' Universal Eye then arose one thought, and saw Universal Virtue riding a six-tusked white elephant in the sky. Because on the Self-Surrender Day (a ceremony held by monks at the end of the rainy season for self-reflection), Manjusri (name of a Bodhisattva) spent the summer in three places. Kashyapa (one of Buddha's disciples) wanted to strike the gavel (to expel him), but as soon as he picked up the gavel, he saw hundreds of thousands of millions of Manjusris. Kashyapa exhausted his divine power, but could not lift the gavel. The World-Honored One then asked Kashyapa, 'Which Manjusri do you intend to expel?' Kashyapa had no reply. Because the Long-Nailed Brahman (a non-Buddhist practitioner) demanded a debate, he made an appointment saying, 'If my doctrine fails, I will cut off my head.' The World-Honored One said, 'What is the basis of your doctrine?' The Brahman said, 'I take non-acceptance of everything as my basis.' The World-Honored One said, 'Is this view accepted or not?' The Brahman flicked his sleeves and left. On the way, he realized and said to his disciples, 'I should go back and cut off my head to thank the World-Honored One.' The disciples said, 'In front of the assembly of humans and gods, we hope to win, why cut off your head?' The Brahman said, 'I would rather cut off my head in front of wise people than win in front of ignorant people.' Then he sighed and said, 'My doctrine has failed in two places.' If this view is accepted, the place of failure is coarse; if this view is not accepted, the place of failure is subtle. All humans, gods, and two vehicles (Shravakas and Pratyekabuddhas) do not know where my doctrine has failed, only the World-Honored One and the great Bodhisattvas know where my doctrine has failed.' He returned to the World-Honored One and said, 'My doctrine has failed in two places, so I should cut off my head to apologize.' The World-Honored One said, 'There is no such thing in my Dharma, you should...'
迴心向道。於是同五百徒眾。一時投佛出家。證阿羅漢 世尊。昔欲將諸聖眾。往第六天。說大集經。來他方此土。人間天上。一切獰惡鬼神。悉皆輯會。受佛付囑。擁護正法。設有不赴者。四天門王。飛熱鐵輪。追之令集。既集會已。無有不順佛來者。各發弘誓。擁護正法。唯有一魔王。謂世尊曰。瞿曇。我待一切眾產生佛盡。眾生界空。無有眾生名字。我乃發菩提心 世尊嘗與阿難行次。見一古佛塔。世尊便作禮。阿難曰。此是甚麼人塔。世尊曰。此是過去諸佛塔。阿難曰。過去諸佛。是甚麼人弟子。世尊曰。是吾弟子。阿難曰。應當如是 世尊因外道問。不問有言。不問無言。世尊良久。外道讚歎曰。世尊大慈大悲。開我迷云。令我得入。乃作禮而去。阿難白佛。外道得何道理。稱讚而去。世尊曰。如世良馬。見鞭影而行 世尊一日來阿難。食時將至。汝當入城持缽。阿難應諾。世尊曰。汝既持缽。須依過去七佛儀式。阿難便問。如何是過去七佛儀式。世尊召阿難。阿難應諾。世尊曰。持缽去 世尊因有比丘問。我於世尊法中。見處即有。證處未是。世尊當何所示。世尊曰。比丘某甲。當何所示。是汝此問 世尊成道后。在逝多林中一樹下。跏趺而坐。有二商人。以五百乘車。經過林畔。有二車牛。不肯前進。
商人乃訝見之。山神報言。林中有聖人成道。經逾四十九日未食。汝當供養。商人入林。果見一人端然不動。乃問曰。為是梵王耶。帝釋耶。山神耶。河神耶。世尊微笑。舉袈裟角示之。商人頂禮。遂陳供養 世尊。因耆婆善別音響。至一冢間。見五髑髏。乃敲一髑髏問耆婆。此生何處。曰此生人道。世尊又敲一曰。此生何處。曰此生天道。世尊又別敲一問。此生何處。耆婆罔知生處 世尊因黑氏梵志運神力。以左右手。擎合歡梧桐花兩株。來供養佛。佛召仙人。梵志應諾。佛曰。放下著。梵志遂放下左手一株華。佛又召仙人放下著。梵志又放下右手一株華。佛又召仙人放下著。梵志曰。世尊。我今兩手皆空。更教放下個甚麼。佛曰。吾非教汝放舍其華。汝當放舍外六塵。內六根。中六識。一時舍卻。無可舍處。是汝免生死處。梵志於言下。悟無生忍 世尊因靈山會上五百比丘。得四禪定。具五神通。未得法忍。以宿命智通。各各自見過去。殺父害母。及諸重罪。于自心內。各各懷疑。于甚深法。不能證入。於是。文殊承佛神力。遂手握利劍持逼如來。世尊乃謂文殊曰。住住。不應作逆。勿得害吾。吾必被害。為善被害。文殊師利。爾從本已來。無有我人。但以內心見有我人。內心起時。我必被害。即名為害。於是五
【現代漢語翻譯】 現代漢語譯本 商人對此感到驚訝。山神告訴他說：『林中有一位聖人已經成道，已經超過四十九天沒有進食了，你應該供養他。』商人進入樹林，果然看見一個人端正地坐著不動。於是問道：『您是梵天王嗎？是帝釋天嗎？是山神嗎？是河神嗎？』世尊微笑，舉起袈裟的一角給他看。商人頂禮膜拜，於是陳設供養世尊。 世尊因為耆婆（醫生）善於分辨聲音，來到一處墳地，看見五個頭骨。於是敲擊其中一個頭骨問耆婆：『這個頭骨的主人死後生到哪裡去了？』耆婆回答說：『這個人死後生到人道去了。』世尊又敲擊另一個頭骨問：『這個頭骨的主人死後生到哪裡去了？』耆婆回答說：『這個人死後生到天道去了。』世尊又敲擊另一個頭骨問，『這個人死後生到哪裡去了？』耆婆不知道他生到哪裡去了。 世尊因為黑氏梵志運用神通，用左右手托著兩株合歡梧桐花來供養佛。佛呼喚仙人，梵志應諾。佛說：『放下。』梵志於是放下左手的一株花。佛又呼喚仙人『放下。』梵志又放下右手的一株花。佛又呼喚仙人『放下。』梵志說：『世尊，我現在兩手都已經空了，還要教我放下什麼呢？』佛說：『我不是教你放下手中的花，你應該放下外面的六塵（色、聲、香、味、觸、法），裡面的六根（眼、耳、鼻、舌、身、意），中間的六識（眼識、耳識、鼻識、舌識、身識、意識），一時全部捨棄，達到無可舍處，這就是你免除生死的地方。』梵志在聽了這些話后，領悟了無生法忍（對諸法不生不滅的真理的證悟）。 世尊因為在靈山法會上，五百比丘（出家修行的男子）得到了四禪定（色界四種禪定），具備了五神通（天眼通、天耳通、他心通、宿命通、神足通），但沒有得到法忍（對佛法的證悟）。他們用宿命通（知曉過去世的能力），各自看見自己過去世殺父害母以及各種重罪，在自己內心深處，各自懷疑，對於甚深的佛法，不能證入。於是，文殊（文殊菩薩）承蒙佛的神力，於是手握利劍逼近如來。世尊於是對文殊說：『住手！住手！不應該作逆，不要傷害我，我必定會被傷害，為善也會被傷害。文殊師利（文殊菩薩），你從本以來，就沒有我人（我相和人相），只是因為內心看見有我人，內心生起時，我必定會被傷害，這就叫做傷害。』於是五
【English Translation】 English version The merchant was surprised to see this. The mountain god told him, 'There is a sage in the forest who has attained enlightenment and has not eaten for over forty-nine days. You should make offerings to him.' The merchant entered the forest and indeed saw a person sitting upright and motionless. So he asked, 'Are you Brahma (the creator god)? Are you Indra (the king of the gods)? Are you the mountain god? Are you the river god?' The World-Honored One (Shìzūn) smiled and showed him a corner of his kāṣāya (袈裟, monk's robe). The merchant prostrated himself and then presented offerings to the World-Honored One. Because Jīvaka (耆婆, a famous physician) was good at distinguishing sounds, the World-Honored One went to a graveyard and saw five skulls. He then tapped one of the skulls and asked Jīvaka, 'Where was this skull reborn?' Jīvaka replied, 'This person was reborn in the human realm.' The World-Honored One then tapped another skull and asked, 'Where was this skull reborn?' Jīvaka replied, 'This person was reborn in the heavenly realm.' The World-Honored One then tapped another skull and asked, 'Where was this skull reborn?' Jīvaka did not know where it was reborn. Because the Black-Clothed Brahmacārin (黑氏梵志) used his supernatural powers to hold two Albizia julibrissin (合歡梧桐花) flowers in his left and right hands to offer to the Buddha. The Buddha called out to the ascetic, and the Brahmacārin responded. The Buddha said, 'Put it down.' So the Brahmacārin put down the flower in his left hand. The Buddha again called out to the ascetic, 'Put it down.' The Brahmacārin then put down the flower in his right hand. The Buddha again called out to the ascetic, 'Put it down.' The Brahmacārin said, 'World-Honored One, now both my hands are empty, what else are you telling me to put down?' The Buddha said, 'I am not telling you to put down the flowers in your hands. You should put down the six external sense objects (外六塵, ṣaḍviṣaya: rūpa, śabda, gandha, rasa, sparśa, dharma), the six internal sense organs (內六根, ṣaḍindriya: cakṣu, śrotra, ghrāṇa, jihvā, kāya, manas), and the six consciousnesses (中六識, ṣaḍvijñāna: cakṣurvijñāna, śrotravijñāna, ghrāṇavijñāna, jihvāvijñāna, kāyavijñāna, manovijñāna) in between. Abandon them all at once, reaching a state where there is nothing to abandon. This is where you are freed from birth and death.' Upon hearing these words, the Brahmacārin realized the non-origination forbearance (無生法忍, anutpattika-dharma-kṣānti, the realization of the truth of the non-arising and non-ceasing of all dharmas). Because at the assembly on Vulture Peak (靈山會上), five hundred bhikṣus (比丘, monks) had attained the four dhyānas (四禪定, four levels of meditative absorption in the Form Realm) and possessed the five supernormal powers (五神通, pañcābhijñā: divyacakṣus, divyaśrotra, paracittajñāna, pūrvanivāsānusmṛti, ṛddhi), but had not attained the Dharma-kṣānti (法忍, forbearance of the Dharma). Using their power of knowing past lives (宿命通, pūrvanivāsānusmṛti), they each saw their past lives of killing their fathers and mothers, and various other grave sins. Deep within their hearts, they each had doubts and were unable to enter into the profound Dharma. Thereupon, Mañjuśrī (文殊, Mañjuśrī Bodhisattva), relying on the Buddha's spiritual power, held a sharp sword in his hand and approached the Tathāgata (如來, Thus Come One) threateningly. The World-Honored One then said to Mañjuśrī, 'Stop! Stop! You should not act perversely. Do not harm me. I will surely be harmed; doing good will also be harmed. Mañjuśrī, from the beginning, there has been no self or other (我人, ātman and pudgala). It is only because your mind sees self and other that when the mind arises, I will surely be harmed. This is called harm.' Then five
百比丘。自悟本心。如夢如幻。于夢幻中。無有我人乃至能生所生父母。於是。五百比丘。同讚歎曰。文殊大智士。深達法源底。自手握利劍。持逼如來身。如劍佛亦爾。一相無有二。無相無所生。是中雲何殺 世尊因地布發掩泥。獻華于然燈。然燈見布發處。遂約退眾。乃指地曰。此一方地。宜建一梵剎。時眾中有一賢于長者。持標于指處插曰。建梵剎竟。時諸天散華贊曰。庶子有大智矣 世尊因七賢女游尸陀林。一女指尸曰。尸在者里。人向甚處去。一女曰。作么作么。諸姊諦觀。各各契悟。感帝𤢟散華曰。惟愿聖姊有何所須。我當終身供給。女曰。我家四事七珍。悉皆具足。唯要三般物。一要無根樹子一株。二要無陰陽地一片。三要叫不響山谷一所。帝釋曰。一切所須。我悉有之。若三般物。我實無得。女曰。汝若無此。爭解濟人。帝釋罔措。遂同往白佛。佛言。憍尸迦。我諸弟子大阿羅漢。不解此義。唯有諸大菩薩。乃解此義 世尊。因調達謗佛。生身入地獄。遂令阿難問。你在地獄中。安否。曰我雖在地獄。如三禪天樂。佛又令問。你還求出否。曰我待世尊來便出。阿難曰。佛是三界大師。豈有入地獄分。曰佛既無入地獄分。我豈有出地獄分 世尊。因文殊忽起佛見法見。被世尊威神。攝向二鐵圍山 城東
【現代漢語翻譯】 現代漢語譯本： 五百位比丘啊，要自己領悟本心，它就像夢境和幻象一樣虛幻不實。在這夢幻之中，沒有『我』和『他人』的分別，甚至沒有能生和所生的父母的實在性。』於是，五百位比丘一同讚歎道：『文殊菩薩真是具有大智慧的人啊，他深深地通達了諸法的根源。他自己手握鋒利的智慧之劍，甚至要逼迫如來之身。如智慧之劍和佛陀一樣，它們的體性是一樣的，沒有差別。因為它們都是無相的，沒有生滅的。在這種無生無滅的境界中，又怎麼會有殺戮呢？』 世尊（釋迦牟尼佛）在過去世的因地修行時，曾經用頭髮覆蓋泥濘的道路，又向燃燈佛獻花。燃燈佛看到他用頭髮覆蓋的泥地，於是約束眾人退後，然後指著那塊地說道：『這塊地方適合建造一座梵剎（寺廟）。』當時，人群中有一位賢于長者，拿著標記插在燃燈佛所指的地方，說道：『梵剎已經建造完畢。』這時，諸天散花讚歎道：『這位庶子（指釋迦牟尼佛的前世）真是具有大智慧啊！』 世尊（釋迦牟尼佛）在過去世，因為七位賢女遊歷尸陀林（墓地）。一位女子指著屍體說：『屍體在這裡，那麼人的意識又到哪裡去了呢？』另一位女子說：『不要妄加分別，各位姐妹仔細觀察。』她們各自因此而契悟真理。感動的帝釋（天神名）散花說道：『各位聖潔的姐妹有什麼需要嗎？我願意終身供養。』女子們說：『我們家裡的生活所需和七寶都完全具備，唯獨需要三樣東西：第一，要一株沒有根的樹的種子；第二，要一片沒有陰陽之分的地；第三，要一個叫不響的山谷。』帝釋說：『一切所需，我都有，唯獨這三樣東西，我實在沒有。』女子們說：『你如果沒有這些，又怎麼能救濟世人呢？』帝釋感到困惑，於是和她們一同去稟告佛陀。佛陀說：『憍尸迦（帝釋的別名），我的那些大阿羅漢弟子，都不理解這個道理，只有那些大菩薩，才能理解這個道理。』 世尊（釋迦牟尼佛）因為提婆達多（佛陀的堂兄，後背叛佛陀）誹謗佛陀，活著墮入了地獄。於是讓阿難（佛陀的弟子）去問他：『你在地獄中，還安樂嗎？』提婆達多回答說：『我雖然在地獄中，卻像在三禪天（色界天的一種）一樣快樂。』佛陀又讓阿難問：『你還想求出地獄嗎？』提婆達多回答說：『我等待世尊來的時候，我就出去。』阿難說：『佛是三界（欲界、色界、無色界）的大導師，怎麼會有墮入地獄的道理呢？』提婆達多說：『佛既然沒有墮入地獄的道理，那我又怎麼會有出離地獄的道理呢？』 世尊（釋迦牟尼佛）因為文殊菩薩（智慧的象徵）忽然生起佛見和法見（對佛和法的執著），被世尊用威神力，攝到兩座鐵圍山（傳說中圍繞世界的鐵山）之間。 城東
【English Translation】 English version: O, five hundred Bhikkhus (Buddhist monks), awaken to your original mind, which is like a dream or an illusion. Within this dream and illusion, there is no 'I' or 'other,' not even the reality of parents who give birth. Then, the five hundred Bhikkhus praised together, saying, 'Manjushri (Bodhisattva of Wisdom) is truly a great wise one, deeply understanding the source of Dharma (Buddhist teachings). He holds the sharp sword of wisdom in his own hand, even pressing the body of the Tathagata (Buddha). The sword and the Buddha are the same, without difference. Because they are both without form and without arising. How can there be killing in this realm of no arising and no ceasing?' The World-Honored One (Shakyamuni Buddha), in his past life during the stage of cause, once covered a muddy road with his hair and offered flowers to Dipankara Buddha (a past Buddha). Dipankara Buddha, seeing the muddy ground covered with hair, instructed the assembly to step back and then pointed to the ground, saying, 'This place is suitable for building a Vihara (monastery).' At that time, a wise elder in the crowd took a marker and inserted it where Dipankara Buddha pointed, saying, 'The Vihara is now built.' Then, the Devas (gods) scattered flowers and praised, saying, 'This commoner (referring to Shakyamuni Buddha's past life) is truly wise!' The World-Honored One (Shakyamuni Buddha), in a past life, because of seven virtuous women visiting the Sitavana (cemetery). One woman pointed to a corpse and said, 'The corpse is here, so where does the person's consciousness go?' Another woman said, 'Do not discriminate, sisters, observe carefully.' Each of them attained enlightenment because of this. Moved, Indra (king of the gods) scattered flowers and said, 'Virtuous sisters, what do you need? I will provide for you for life.' The women said, 'Our family has all the necessities and seven treasures, but we only need three things: first, a seed of a rootless tree; second, a piece of land without Yin and Yang (duality); third, a valley that does not echo.' Indra said, 'I have everything you need, but I truly do not have these three things.' The women said, 'If you do not have these, how can you save people?' Indra was confused, so he went with them to report to the Buddha. The Buddha said, 'Kausika (another name for Indra), my great Arhat (enlightened disciples) do not understand this meaning, only the great Bodhisattvas (enlightened beings) understand this meaning.' The World-Honored One (Shakyamuni Buddha), because Devadatta (Buddha's cousin, who later betrayed the Buddha) slandered the Buddha, fell alive into hell. So he sent Ananda (Buddha's disciple) to ask him, 'Are you at peace in hell?' Devadatta replied, 'Although I am in hell, I am as happy as in the Third Dhyana Heaven (a realm in the Form Realm).' The Buddha then had Ananda ask, 'Do you still want to get out of hell?' Devadatta replied, 'I will come out when the World-Honored One comes.' Ananda said, 'The Buddha is the great teacher of the Three Realms (Desire Realm, Form Realm, Formless Realm), how can there be a reason for him to fall into hell?' Devadatta said, 'Since the Buddha has no reason to fall into hell, how can I have a reason to leave hell?' The World-Honored One (Shakyamuni Buddha), because Manjushri Bodhisattva (symbol of wisdom) suddenly arose with Buddha-view and Dharma-view (attachment to the Buddha and the Dharma), was taken by the World-Honored One's power and placed between two Iron Mountain Ranges (mythical iron mountains surrounding the world). East of the city
有一老母。與佛同生。而不欲見佛。每見佛來。即便迴避。雖然如此。回顧東西。總皆是佛。遂以手掩面。於十指掌中。亦總是佛 殃崛摩羅。因持缽至一長者門。其家婦人。正值產難。子母未分。長者曰。瞿曇弟子。汝為至聖。當有何法能免產難。殃崛語長者曰。我乍入道。未知此法。待我回問世尊。卻來相報。及返具事白佛。佛告殃崛。汝速去報言。我自從賢聖法來。未曾殺生。殃崛奉佛語。疾往告之。其婦得聞。當時分娩 世尊嘗在尼俱律樹下坐次。因二商人問。世尊還見車過否。曰不見。商人曰。還聞否。曰不聞。商人曰。莫禪定否。曰不禪定。曰莫睡眠否。曰不睡眠。商人乃嘆曰。善哉善哉。世尊覺而不見。遂獻白㲲兩段 世尊在靈山會上。拈華示眾。是時眾皆罔測。唯迦葉尊者。破顏微笑。世尊曰。吾有正法眼藏。涅槃妙心。實相無相。微妙法門。不立文字。教外別傳。付囑摩訶迦葉 世尊至多子塔前。命摩訶迦葉。分座令坐。以僧伽梨圍之。遂告曰。吾以正法眼藏。密付于汝。汝當護持傳付將來 世尊臨入涅槃。文殊大士。請佛再轉法輪。世尊咄曰。文殊。吾四十九年住世。未曾說一字。汝請吾再轉法輪。是吾曾轉法輪耶 世尊于涅槃會上。以手摩胸。告眾曰。汝等善觀吾紫磨金色之身。瞻仰取足。勿
【現代漢語翻譯】 現代漢語譯本：有一位老婦人，與佛陀同時出生，卻不願意見到佛陀。每次見到佛陀前來，便立即迴避。雖然如此，回頭看東西，到處都是佛陀。於是用手掩面，在十指掌中，也總是佛陀。 殃崛摩羅（Angulimala，人名，以殺人取指為飾）因為持缽來到一位長者（Gṛhapati，古印度在家修行者）的家門。那家的婦人，正值生產困難，母子未分。長者說：『瞿曇（Gautama，釋迦牟尼的姓）的弟子，你為至聖，應當有什麼方法能免除生產的苦難？』殃崛對長者說：『我剛入道，不知道這個方法。等我回去問世尊（Bhagavan，佛陀的稱號），再來告訴你。』他返回后將事情詳細稟告佛陀。佛陀告訴殃崛：『你快速去告訴他們說：我自從受持賢聖法以來，未曾殺生。』殃崛奉佛陀的教誨，快速前去告知。那婦人聽聞后，當時就順利分娩。 世尊曾經在尼俱律樹下坐著。當時有兩位商人問：『世尊還看見車經過嗎？』佛說：『沒看見。』商人說：『還聽見嗎？』佛說：『沒聽見。』商人說：『莫非在禪定嗎？』佛說：『不在禪定。』商人說：『莫非在睡眠嗎？』佛說：『不在睡眠。』商人於是讚歎說：『好啊，好啊。世尊覺醒卻不（執著于）見，（不執著于）聽。』於是獻上兩段白㲲（一種絲織品）。 世尊在靈山會上，拈起一朵花向大眾展示。當時大眾都茫然不解。只有迦葉尊者（Mahākāśyapa，釋迦牟尼十大弟子之一）破顏微笑。世尊說：『我有正法眼藏（Dharma-cakṣus，能見正法的眼睛），涅槃妙心（Nirvāṇa，寂滅的微妙之心），實相無相（Tathatā，真實不虛的法性，沒有固定不變的相狀），微妙法門，不立文字，教外別傳，付囑給摩訶迦葉。』 世尊來到多子塔前，命令摩訶迦葉分一半座位給他坐，用僧伽梨（Saṃghāṭī，佛教僧侶所穿的袈裟）裹住他。於是告訴他說：『我將正法眼藏秘密地交付給你。你應當護持並傳付給未來。』 世尊臨近進入涅槃時，文殊大士（Mañjuśrī，文殊菩薩）請求佛陀再次轉法輪（Dharmacakra，佛法）。世尊呵斥說：『文殊，我四十九年住世，未曾說過一個字。你請我再次轉法輪，難道我曾經轉過法輪嗎？』 世尊在涅槃會上，用手撫摩胸部，告訴大眾說：『你們好好觀看我紫磨金色之身，瞻仰足夠，不要（』
【English Translation】 English version: There was an old woman who was born at the same time as the Buddha, but she did not want to see the Buddha. Every time she saw the Buddha coming, she would immediately avoid him. Even so, when she looked back, everywhere was the Buddha. So she covered her face with her hands, and in the palms of her ten fingers, there was always the Buddha. Angulimala (name of a person, known for killing people and using their fingers as ornaments) went to the gate of a Gṛhapati (householder) to beg for alms. The woman of that household was experiencing a difficult labor, and the child and mother were not separated. The Gṛhapati said, 'Disciple of Gautama (family name of Shakyamuni), you are a most holy one, what method do you have to relieve the suffering of childbirth?' Angulimala said to the Gṛhapati, 'I have just entered the path and do not know this method. I will go back and ask the Bhagavan (title of the Buddha) and then come back to tell you.' After returning, he reported the matter in detail to the Buddha. The Buddha told Angulimala, 'Go quickly and tell them: Since I have upheld the noble Dharma, I have never killed a living being.' Angulimala followed the Buddha's instructions and quickly went to tell them. The woman heard this, and at that moment, she delivered the baby smoothly. The Bhagavan was once sitting under a Nyagrodha tree. At that time, two merchants asked, 'Did the Bhagavan see a cart passing by?' The Buddha said, 'I did not see it.' The merchants said, 'Did you hear it?' The Buddha said, 'I did not hear it.' The merchants said, 'Were you in meditation?' The Buddha said, 'I was not in meditation.' The merchants said, 'Were you sleeping?' The Buddha said, 'I was not sleeping.' The merchants then exclaimed, 'Good, good. The Bhagavan is awake but does not (cling to) seeing, (does not cling to) hearing.' So they offered two pieces of white 㲲 (a type of silk fabric). The Bhagavan, at the assembly on Vulture Peak, held up a flower to show the assembly. At that time, the assembly was at a loss. Only Mahākāśyapa (one of the ten great disciples of Shakyamuni) smiled. The Bhagavan said, 'I have the Dharma-cakṣus (eye of the true Dharma), the wonderful mind of Nirvāṇa (extinction), the Tathatā (true nature of reality) which is without characteristics, the subtle Dharma gate, which does not rely on words, a special transmission outside the teachings, entrusted to Mahākāśyapa.' The Bhagavan came to the Stupa of Many Children and ordered Mahākāśyapa to share his seat with him, covering him with his Saṃghāṭī (robe worn by Buddhist monks). Then he told him, 'I secretly entrust the Dharma-cakṣus to you. You should protect and transmit it to the future.' As the Bhagavan was about to enter Nirvana, Mañjuśrī (Manjushri Bodhisattva) requested the Buddha to turn the Dharmacakra (wheel of Dharma) again. The Bhagavan rebuked him, saying, 'Manjushri, I have lived in the world for forty-nine years and have never spoken a word. You ask me to turn the Dharmacakra again, have I ever turned the Dharmacakra?' At the Nirvana assembly, the Bhagavan stroked his chest with his hand and told the assembly, 'You should carefully observe my body of purple-gold color, gaze upon it sufficiently, do not ('
令後悔。若謂吾滅度。非吾弟子。若謂吾不滅度。亦非吾弟子。時百萬億眾。悉皆契悟。
西天祖師
一祖摩訶迦葉尊者
摩竭陀國人也。姓婆羅門。父飲澤。母香志。昔為鍛金師。善明金性。使其柔伏。付法傳云。嘗于久遠劫中毗婆尸佛入涅槃后。四眾起塔。塔中像面。金色有缺壞。時有貧女。將金珠往金師所。請飾佛面。既而因共發願。愿我二人。為無染夫妻。由是因緣。九十一劫。身皆金色。後生梵天。天壽盡。生中天摩竭陀國婆羅門家。名曰迦葉波。此云飲光勝尊。蓋以金色為號也。繇是志求出家。冀度諸有。佛言。善來比丘。鬚髮自除。袈裟著體。常于眾中。稱歎第一。一日於世尊拈華示眾處。徹見法源。因而破顏微笑。世尊乃授以金縷伽黎。復言。吾以清凈法眼。付囑于汝。汝可流佈無令斷絕 尊者因外道問。如何是我我。者曰。覓我者是汝我。外道曰。這個是我我。師我何在。者曰。汝問我覓 尊者一日踏泥次。有一沙彌。見乃問。尊者何得自為。者曰。我若不為。誰為我為 涅槃經云。爾時世尊。欲涅槃時。迦葉不在眾會。佛告諸大弟子。迦葉來時。可合宣揚正法眼藏。爾時迦葉在耆阇崛山畢缽羅窟。睹勝光明。即入三昧。以凈天眼。觀見世尊于熙連河側入般涅槃。乃告其徒曰。
【現代漢語翻譯】 現代漢語譯本 如果說我已滅度，那就不是我的弟子；如果說我沒有滅度，也不是我的弟子。當時，數百萬億的大眾都徹悟了。
西天祖師
一祖 摩訶迦葉尊者（Mahākāśyapa，佛教禪宗初祖）
是摩竭陀國（Magadha）人，姓婆羅門（Brahmin）。父親名叫飲澤，母親名叫香志。過去曾是鍛金師，擅長辨明金的性質，使其柔順。付法藏傳承中記載，他曾在久遠劫前的毗婆尸佛（Vipaśyin）入涅槃后，四眾弟子建造佛塔，塔中佛像的面部金色有缺損。當時有一位貧女，帶著金珠到金師那裡，請求修飾佛面。完成後，兩人共同發願，愿生生世世結為清凈的夫妻。由於這個因緣，九十一劫中，身體都呈現金色。後來生於梵天（Brahmā），天壽盡后，生於中天摩竭陀國的婆羅門家，名叫迦葉波（Kāśyapa），意為飲光勝尊，這是因為他身體呈現金色的緣故。因此立志出家，希望度脫一切眾生。佛說：『善來比丘（bhikkhu）！』他的鬚髮自然脫落，袈裟自然穿在身上，常在眾人中被稱讚為第一。有一天，在世尊拈花示眾的場合，徹底領悟了法的根源，因而破顏微笑。世尊於是將金縷袈裟授予他，並說：『我將清凈法眼（dharma-cakṣus）咐囑給你，你應當廣為流佈，不要使其斷絕。』 尊者曾有一次被外道問到：『什麼是我的我？』尊者回答說：『尋找我的人就是你的我。』外道說：『這個是我的我，我的師父在哪裡？』尊者回答說：『你問我，就是你在尋找。』 尊者有一天踩在泥里，有一個沙彌（śrāmaṇera）看見了，就問：『尊者為何自己做這些事？』尊者回答說：『我若不做，誰為我做？』 《涅槃經》（Nirvana Sutra）中記載，當時世尊將要入涅槃時，迦葉不在眾會之中。佛告訴諸大弟子：『迦葉來時，可以共同宣揚正法眼藏（saddharma-cakṣus）。』當時迦葉在耆阇崛山（Gṛdhrakūṭa）的畢缽羅窟（Pippala Cave），看到殊勝的光明，立即進入三昧（samādhi），以清凈的天眼（divyacakṣus）觀察到世尊在熙連河（Hiraṇyavatī River）邊入般涅槃（parinirvāṇa），於是告訴他的弟子們說：
【English Translation】 English version To say that I have passed into extinction is not the teaching of my disciples; to say that I have not passed into extinction is also not the teaching of my disciples. At that time, hundreds of millions of beings all attained enlightenment.
Western Sky Patriarchs
First Patriarch: Venerable Mahākāśyapa (Mahākāśyapa, the first patriarch of Chan Buddhism)
He was from Magadha (Magadha), and his surname was Brahmin (Brahmin). His father was named Īśvarapīta and his mother was named Sugandhā. In the past, he was a goldsmith, skilled in understanding the nature of gold and making it pliable. The Transmission of the Lamp records that in a distant kalpa, after the Buddha Vipaśyin (Vipaśyin) entered Nirvana, the fourfold assembly built a stupa. The golden face of the image in the stupa was damaged. At that time, a poor woman brought gold beads to the goldsmith, requesting him to repair the Buddha's face. After it was completed, they made a joint vow, wishing to be a pure couple in every lifetime. Due to this cause, their bodies were golden for ninety-one kalpas. Later, he was born in the Brahma Heaven (Brahmā). After his heavenly lifespan ended, he was born into a Brahmin family in Magadha, named Kāśyapa (Kāśyapa), meaning 'Drinking Light Supreme Venerable,' named so because his body was golden. Therefore, he aspired to renounce the world, hoping to liberate all beings. The Buddha said, 'Welcome, Bhikkhu (bhikkhu)!' His hair and beard naturally fell off, and the kāṣāya robe naturally adorned his body. He was often praised as the foremost among the assembly. One day, at the assembly where the World-Honored One held up a flower, he thoroughly understood the source of the Dharma and smiled. The World-Honored One then bestowed upon him the golden-threaded kāṣāya and said, 'I entrust to you the pure Dharma-eye (dharma-cakṣus). You should propagate it widely and not let it be cut off.' Once, a heretic asked the Venerable, 'What is my self?' The Venerable replied, 'The one who seeks the self is your self.' The heretic said, 'This is my self, where is my teacher?' The Venerable replied, 'Your asking me is your seeking.' One day, the Venerable was stepping in mud. A śrāmaṇera (śrāmaṇera) saw him and asked, 'Venerable, why do you do these things yourself?' The Venerable replied, 'If I don't do it, who will do it for me?' The Nirvana Sutra (Nirvana Sutra) records that when the World-Honored One was about to enter Nirvana, Kāśyapa was not present in the assembly. The Buddha told the great disciples, 'When Kāśyapa arrives, you can jointly proclaim the treasury of the true Dharma-eye (saddharma-cakṣus).' At that time, Kāśyapa was in the Pippala Cave (Pippala Cave) on Gṛdhrakūṭa Mountain (Gṛdhrakūṭa), saw the auspicious light, and immediately entered samādhi (samādhi). With his pure divine eye (divyacakṣus), he saw the World-Honored One entering parinirvāṇa (parinirvāṇa) on the bank of the Hiraṇyavatī River (Hiraṇyavatī River), and then told his disciples:
如來涅槃也。何其駛哉。即至雙樹間。悲戀號泣。佛于金棺出示雙足。爾時迦葉告諸比丘。佛已茶毗。金剛舍利。非我等事。我等宜當結集法眼。無令斷絕。乃說偈曰。如來弟子。且莫涅槃。得神通者。當赴結集。於是。得神通者。悉集王舍城耆阇崛山畢缽羅窟。時阿難。為漏未盡。不得入會。后證阿羅漢果。由是得入。迦葉乃白眾言。此阿難比丘。多聞總持。有大智慧。常隨如來。梵行清凈。所聞佛法。如水傳器。無有遺余。佛所讚歎。聰敏第一。宜可請彼集修多羅藏。大眾默然。迦葉告阿難曰。汝今宜宣法眼。阿難聞語信受。觀察眾心。而宣偈言。比丘諸眷屬。離佛不莊嚴。猶如虛空中。眾星之無月。說是偈已。禮眾僧足。升法座而宣是言。如是我聞。一時佛住某處。說某經教。乃至人天等。作禮奉行。時迦葉問諸比丘。阿難所言。不錯謬乎。皆曰。不異世尊所說。迦葉乃告阿難言。我今年不久留。今將正法付囑于汝。汝善守護。聽吾偈言。法法本來法。無法無非法。何於一法中。有法有不法。說偈已。乃持僧伽梨衣。入雞足山。俟慈氏下生。即周孝王五年丙辰歲也。
二祖阿難尊者
王舍城人也。姓剎帝利。父斛飯王。實佛之從弟也。梵語阿難陀。此云慶喜。亦云歡喜。如來成道夜生。因為之名。
【現代漢語翻譯】 現代漢語譯本： 如來佛祖即將涅槃了，多麼迅速啊！轉眼間就到了雙樹之間。弟子們悲傷地哭泣。佛祖在金棺中顯現出雙足。這時，迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀行著稱）告訴各位比丘（bhikkhu，佛教僧侶）：『佛祖已經荼毗（ cremation，火葬）完畢，金剛舍利（sarīra，佛教聖物，指佛陀或高僧火化后的遺骨）不是我們現在應該關注的事情。我們現在應該做的是結集法眼（dharma-cakṣus，指佛法的慧眼），不要讓它斷絕。』於是說了偈語：『如來的弟子們，暫且不要涅槃，得到神通（abhijñā，超自然能力）的人，應當前去參加結集。』 於是，得到神通的人，都聚集在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa，又名靈鷲山）的畢缽羅窟（Pippala Cave）。當時阿難（Ānanda，佛陀十大弟子之一，以多聞第一著稱），因為煩惱還沒有斷盡，不能進入會場。後來證得了阿羅漢果（arhat，佛教修行者所能達到的最高境界），因此才得以進入。迦葉於是對大眾說：『這位阿難比丘，博聞強記，有大智慧，經常跟隨如來，行為清凈，所聽聞的佛法，就像用水從一個容器倒入另一個容器，沒有遺漏。佛祖讚歎他是最聰明的。應該請他來結集修多羅藏（sūtra-piṭaka，經藏）。』大眾都沉默不語。 迦葉告訴阿難說：『你現在應該宣揚法眼。』阿難聽了這話，深信不疑，觀察大眾的心意，宣說了偈語：『比丘和各位眷屬，離開了佛陀就沒有莊嚴，就像虛空中，眾星沒有月亮一樣。』說完偈語后，禮拜各位僧人的腳，登上法座，宣說：『如是我聞（evaṃ mayā śrutaṃ，佛教經文開頭的常用語，意為「我是這樣聽說的」）。一時，佛陀住在某處，說了某部經教，乃至人天等，都作禮奉行。』 這時，迦葉問各位比丘：『阿難所說，沒有錯謬嗎？』大家都說：『和世尊所說的沒有差別。』迦葉於是告訴阿難說：『我今年不久留於世間了，現在將正法（sad-dharma，真正的佛法）咐囑給你，你要好好守護。聽我的偈語：法法本來就是法，沒有法也沒有非法。為什麼在一個法中，有法又有不法？』說完偈語后，就拿著僧伽梨衣（saṃghāṭī，僧侶所穿的袈裟），進入雞足山（Kukkutapāda）。等待慈氏（Maitreya，彌勒菩薩）下生。那時是周孝王五年丙辰年。 二祖阿難尊者 是王舍城人。姓剎帝利（kṣatriya，印度種姓制度中的第二等級，通常是武士和統治者）。父親是斛飯王。實際上是佛陀的堂弟。梵語阿難陀（Ānanda），這裡翻譯為慶喜，也翻譯為歡喜。如來成道之夜出生，因此取了這個名字。
【English Translation】 English version: The Tathāgata (如來，Tathāgata, 'the thus-gone one', an epithet of the Buddha) is about to enter Nirvana (涅槃，Nirvana, the ultimate goal of Buddhism). How swift it is! In an instant, he arrives between the twin Sala trees. The disciples grieve and weep. The Buddha reveals his twin feet from within the golden coffin. At that time, Kāśyapa (迦葉，Mahākāśyapa, one of the Buddha's ten principal disciples, known for his ascetic practices) addresses the bhikkhus (比丘，bhikkhu, Buddhist monks): 'The Buddha has already been cremated (荼毗， cremation). The diamond relics (舍利，sarīra, Buddhist relics, usually cremated remains of the Buddha or eminent monks) are not our immediate concern. What we should do now is to compile the Dharma-eye (法眼，dharma-cakṣus, the eye of wisdom in Buddhism), lest it be cut off.' Then he speaks a verse: 'Disciples of the Tathāgata, do not enter Nirvana yet. Those who have attained supernormal powers (神通，abhijñā, supernormal abilities) should attend the compilation.' Thereupon, those who have attained supernormal powers gather at the Pippala Cave (畢缽羅窟，Pippala Cave) on Gṛdhrakūṭa Mountain (耆阇崛山，Gṛdhrakūṭa, also known as Vulture Peak) in Rājagṛha (王舍城，Rājagṛha). At that time, Ānanda (阿難，Ānanda, one of the Buddha's ten principal disciples, known for his excellent memory), because his defilements were not yet exhausted, could not enter the assembly. Later, he attained the fruit of Arhat (阿羅漢果，arhat, the highest state attainable by a Buddhist practitioner), and thus was able to enter. Kāśyapa then says to the assembly: 'This bhikkhu Ānanda is learned and has great wisdom. He constantly followed the Tathāgata, his conduct is pure, and what he has heard of the Buddha's Dharma (佛法，Dharma, the teachings of the Buddha) is like water poured from one vessel into another, with nothing left out. The Buddha praised him as the most intelligent. We should invite him to compile the Sūtra-piṭaka (修多羅藏，sūtra-piṭaka, the collection of discourses).』 The assembly remains silent. Kāśyapa tells Ānanda: 'You should now proclaim the Dharma-eye.' Ānanda, hearing these words, believes and accepts them, observes the minds of the assembly, and proclaims a verse: 'Bhikkhus and all relatives, without the Buddha, there is no adornment, like in the empty sky, the stars without the moon.' After reciting the verse, he bows to the feet of the assembly, ascends the Dharma seat, and proclaims: 'Thus have I heard (如是我聞，evaṃ mayā śrutaṃ, a common phrase at the beginning of Buddhist scriptures, meaning 'Thus I have heard'). At one time, the Buddha dwelt in a certain place, and spoke a certain scripture, and even humans and gods, etc., all paid homage and practiced accordingly.' At this time, Kāśyapa asks the bhikkhus: 'Is what Ānanda has said without error?' Everyone says: 'It is no different from what the World-Honored One (世尊，Śākyamuni, another name for the Buddha) has said.' Kāśyapa then tells Ānanda: 'I will not remain in the world for long this year. Now I entrust the True Dharma (正法，sad-dharma, the true teachings of the Buddha) to you, you must guard it well. Listen to my verse: Dharma is inherently Dharma, there is no Dharma and no non-Dharma. Why, within one Dharma, is there Dharma and non-Dharma?' After reciting the verse, he takes the saṃghāṭī robe (僧伽梨衣，saṃghāṭī, a monastic robe worn by monks) and enters Kukkutapāda Mountain (雞足山，Kukkutapāda). He awaits the descent of Maitreya (慈氏，Maitreya, the future Buddha). That was the year Bingchen, the fifth year of King Xiao of the Zhou Dynasty. The Second Patriarch, Venerable Ānanda Was a native of Rājagṛha. His surname was Kshatriya (剎帝利，kṣatriya, the second highest of the four varnas (social classes) of Hinduism). His father was King Hufan. In Sanskrit, Ānanda (阿難陀，Ānanda) means 'Joyful' or 'Delighted'. He was born on the night of the Tathāgata's enlightenment, hence the name.
多聞博達。智慧無礙。世尊以為總持第一。嘗所讚歎。加以宿世有大功德。受持法藏。如水傳器。佛乃命為侍者 尊者。一日白佛言。今日入城。見一奇特事。佛曰。見何奇特事。者曰。入城時。見一攢樂人作舞。出城總見無常。佛曰。我昨日入城。亦見一奇特事。者曰。未審見何奇特事。佛曰。我入城時。見一攢樂人作舞。出城時亦見樂人作舞 一日問迦葉曰。師兄。世尊傳金襕袈裟外。別傳個甚麼。迦葉召阿難。阿難應諾。迦葉曰。倒卻門前剎竿著 后阿阇世王白言。仁者。如來迦葉尊勝二師。皆已涅槃。而我多故。悉不能睹。尊者般涅槃時。愿垂告別。尊者許之。后自念言。我身危脆。猶如聚沫。況復衰老。豈堪久長。阿阇世王與吾有約。乃詣王宮告之曰。吾欲入涅槃。來辭耳。門者曰。王寢不可以聞。者曰。俟王覺時當爲我說。時阿阇世王。夢中見一寶蓋。七寶嚴飾。千萬億眾圍繞瞻仰。俄而風雨暴至。吹折其柄。珍寶瓔珞。悉墜于地。心甚驚異。既寤。門者具白上事。王聞。失聲號慟。哀感天地。即至毗舍離城。見尊者在恒河中流跏趺而坐。王乃作禮。而說偈曰。稽首三界尊。棄我而至此。暫憑悲願力。且莫般涅槃。時毗舍離王亦在河側。說偈言。尊者一何速。而歸寂滅場。愿住須臾間。而受于供養。尊者
【現代漢語翻譯】 現代漢語譯本： 這位尊者學識淵博，通達事理，擁有無礙的智慧。世尊認為他是總持第一之人，常常讚歎他。加上他前世有很大的功德，能夠像用水傳遞容器一樣，受持佛陀的法藏。佛陀於是命他為侍者。有一天，尊者對佛說：『今日我進入城中，見到一件奇特的事情。』佛說：『你見到什麼奇特的事情？』尊者說：『我入城時，見到一群樂人正在歌舞，出城時卻看到一切都是無常變化的景象。』佛說：『我昨日入城，也見到一件奇特的事情。』尊者說：『不知您見到什麼奇特的事情？』佛說：『我入城時，見到一群樂人正在歌舞，出城時也見到樂人正在歌舞。』
有一天，尊者問迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀行著稱）說：『師兄，世尊傳授金襕袈裟之外，還另外傳授了什麼？』迦葉（Mahākāśyapa）召喚阿難（Ānanda，佛陀十大弟子之一，以記憶力強著稱）。阿難（Ānanda）應聲答應。迦葉（Mahākāśyapa）說：『把門前的剎竿倒下來。』
後來，阿阇世王（Ajātasattu，古印度摩揭陀國國王）稟告說：『仁者，如來（Tathāgata，佛陀的稱號之一）和迦葉（Mahākāśyapa）尊者這兩位導師，都已經涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態）了，而我因為諸多事務纏身，沒能親眼見到他們。尊者您般涅槃（Parinirvana，佛教術語，指佛或阿羅漢的最終涅槃）的時候，希望您能告訴我一聲。』尊者答應了他。後來尊者自己想到：『我的身體非常脆弱，就像水泡一樣，何況已經衰老，怎麼能長久存在呢？阿阇世王（Ajātasattu）和我有個約定。』於是前往王宮告訴阿阇世王（Ajātasattu）說：『我將要入涅槃（Nirvana），特來告辭。』守門人說：『國王正在睡覺，不能稟報。』尊者說：『等國王醒來的時候，你應當為我說這件事。』當時阿阇世王（Ajātasattu）在夢中見到一個寶蓋，用七寶裝飾，有千萬億人圍繞著瞻仰。忽然狂風暴雨突然降臨，吹斷了寶蓋的柄，珍寶瓔珞全都掉落在地上。心中非常驚異。醒來后，守門人詳細地稟告了尊者來訪的事情。阿阇世王（Ajātasattu）聽了，失聲痛哭，悲哀之情感動了天地。立即前往毗舍離城（Vaishali，古印度城市），見到尊者在恒河（Ganges）中流跏趺而坐。阿阇世王（Ajātasattu）於是作禮，並且說偈語：『稽首三界尊，棄我而至此。暫憑悲願力，且莫般涅槃（Parinirvana）。』當時毗舍離王也在河邊，說偈語說：『尊者一何速，而歸寂滅場。愿住須臾間，而受于供養。』尊者
【English Translation】 English version: The Venerable One was learned and wise, possessing unobstructed wisdom. The World-Honored One (Śākyamuni Buddha) regarded him as foremost in upholding the Dharma (teachings), and often praised him. Moreover, due to his great merits in past lives, he was able to receive and uphold the Dharma treasury like water being transferred from one vessel to another. The Buddha then appointed him as an attendant. One day, the Venerable One said to the Buddha: 'Today I entered the city and saw a peculiar thing.' The Buddha said: 'What peculiar thing did you see?' The Venerable One said: 'When I entered the city, I saw a group of musicians dancing and singing, but when I left the city, I saw only the impermanence of all things.' The Buddha said: 'Yesterday I entered the city and also saw a peculiar thing.' The Venerable One said: 'I wonder what peculiar thing you saw?' The Buddha said: 'When I entered the city, I saw a group of musicians dancing and singing, and when I left the city, I also saw a group of musicians dancing and singing.'
One day, the Venerable One asked Kāśyapa (Mahākāśyapa, one of the ten principal disciples of the Buddha, known for his ascetic practices): 'Elder brother, besides the transmission of the golden kasaya (robe), what else did the World-Honored One transmit?' Kāśyapa (Mahākāśyapa) called out to Ānanda (Ānanda, one of the ten principal disciples of the Buddha, known for his excellent memory). Ānanda (Ānanda) responded. Kāśyapa (Mahākāśyapa) said: 'Knock down the flagpole in front of the gate.'
Later, King Ajātasattu (Ajātasattu, king of Magadha in ancient India) reported: 'Venerable One, the Tathāgata (Tathāgata, one of the titles of the Buddha) and Venerable Kāśyapa (Mahākāśyapa), these two teachers, have already entered Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death), and I, due to my many affairs, was unable to witness them. When the Venerable One enters Parinirvana (Parinirvana, a Buddhist term referring to the final Nirvana of a Buddha or Arhat), I hope you will inform me.' The Venerable One agreed. Later, the Venerable One thought to himself: 'My body is fragile, like a bubble, and moreover, it is already old, how can it last long? King Ajātasattu (Ajātasattu) has an agreement with me.' Therefore, he went to the palace and told King Ajātasattu (Ajātasattu): 'I am about to enter Nirvana (Nirvana), and I have come to say goodbye.' The gatekeeper said: 'The king is sleeping and cannot be disturbed.' The Venerable One said: 'When the king wakes up, you should tell him about this.' At that time, King Ajātasattu (Ajātasattu) saw in a dream a jeweled canopy, adorned with seven treasures, surrounded and revered by billions of people. Suddenly, a violent storm came and broke the handle of the canopy, and the precious jewels and ornaments all fell to the ground. He was greatly astonished. After waking up, the gatekeeper reported in detail the Venerable One's visit. King Ajātasattu (Ajātasattu) heard this and cried out in grief, his sorrow moving heaven and earth. He immediately went to the city of Vaishali (Vaishali, an ancient Indian city) and saw the Venerable One sitting in the lotus position in the middle of the Ganges (Ganges) River. King Ajātasattu (Ajātasattu) then paid homage and recited a verse: 'Paying homage to the World Honored One of the three realms, abandoning me to come here. Relying temporarily on the power of compassion and vows, please do not enter Parinirvana (Parinirvana) yet.' At that time, the King of Vaishali was also on the riverbank, reciting a verse: 'Venerable One, how quickly you return to the field of stillness and extinction. May you stay for a moment and receive offerings.' The Venerable One
見二國王咸來勸請。乃說偈言。二王善嚴住。勿為苦悲戀。涅槃當我凈。而無諸有故。尊者復念。我若偏向一國。諸國爭競。無有是處。應以平等度諸有情。遂以恒河中流。將入寂滅。是時山河大地。六種震動 雪山有五百仙人。睹茲瑞應。飛空而至。禮尊者足。胡跪白言。我于長老。當證佛法。愿垂大慈。度脫我等。尊者默然受請。即變殑伽河。悉為金地。為其仙眾。說諸大法。尊者復念。先所度脫弟子。應當來集。須臾五百羅漢。從空而下。為諸仙人。出家授具。其仙眾中。有二羅漢。一名商那和修。二名末田底迦。尊者知是法器。乃告之曰。昔如來以正法眼。付大迦葉。迦葉入定而付於我。我今將滅。用傳於汝。汝受吾教。當聽偈言。本來付有法。付了言無法。各各須自悟。悟了無無法 尊者付法眼藏竟。踴身虛空。現十八變。入風奮迅三昧。分身四分。一分奉忉利天。一分奉娑竭羅龍宮。一分奉毗舍離王。一分奉阿阇世王。各造寶塔而供養之。乃周厲王十二年癸巳歲也。
三祖商那和修尊者
摩突羅國人也。亦名舍那婆斯。姓毗舍多。父林勝。母憍奢邪。在胎六年而生。梵語商諾迦。此云自然服。即西域九枝秀草名也。若聖人降生。則此草生於凈潔之地。和修生時。瑞草斯應。昔如來行化。至摩
【現代漢語翻譯】 現代漢語譯本： 看見二位國王都來勸請，尊者於是說了偈語：『二位國王應當善於安住，不要為此事感到痛苦悲傷。涅槃對我來說是清凈的，因為沒有各種存在的牽絆。』尊者又想：『我如果偏向一個國家，其他國家必定會爭鬥，這是不應該發生的。我應該以平等心來度化所有的有情眾生。』於是就在恒河的中心，進入寂滅。當時山河大地，發生了六種震動。雪山有五百位仙人，看到這種祥瑞的景象，從空中飛來，禮拜尊者的腳，胡跪著稟告說：『我們要在長老這裡，證得佛法。希望您能垂憐大慈悲，度脫我們。』尊者默默地接受了他們的請求，隨即把殑伽河（Ganges River）變成金色的土地，為這些仙人宣說各種大法。 尊者又想：『先前我所度化的弟子，應當會來聚集。』一會兒，五百位羅漢從空中降下，為這些仙人剃度出家，授予具足戒。這些仙人中，有兩位羅漢，一位名叫商那和修（Śāṇavāsa），一位名叫末田底迦（Madhyāntika）。尊者知道他們是堪受佛法的法器，於是告訴他們說：『過去如來將正法眼藏，交付給大迦葉（Mahākāśyapa），迦葉入定后又交付給我。我現在將要滅度，用它來傳授給你們。你們接受我的教誨，應當聽我的偈語：本來付有法，付了言無法。各各須自悟，悟了無無法。』尊者交付法眼藏完畢，踴身到虛空中，顯現十八種變化，進入風奮迅三昧，將身體分成四份，一份供奉給忉利天（Trāyastriṃśa Heaven），一份供奉給娑竭羅龍宮（Sāgara Dragon Palace），一份供奉給毗舍離王（King of Vaishali），一份供奉給阿阇世王（King Ajatashatru），讓他們各自建造寶塔來供養。那時是周厲王十二年癸巳年。
三祖商那和修尊者
是摩突羅國（Mathura）人。也叫舍那婆斯（Śāṇavāsa）。姓毗舍多（Vishada）。父親是林勝，母親是憍奢邪（Kaushalya）。在母胎中六年才出生。梵語商諾迦（Śāṇaka），這裡翻譯為自然服。就是西域九枝秀草的名字。如果聖人降生，這種草就會生長在清凈的地方。商那和修出生時，這種瑞草就應時而生。過去如來行教化時，到達摩突羅
【English Translation】 English version: Seeing the two kings coming to urge and invite him, the Venerable spoke this verse: 'The two kings should dwell in goodness and solemnity, do not be bitter and sorrowful about this. Nirvāṇa is pure for me, because there are no entanglements of various existences.' The Venerable then thought: 'If I favor one country, the other countries will surely contend, which is not appropriate. I should liberate all sentient beings with equanimity.' Therefore, in the middle of the Ganges River, he entered into stillness. At that time, the mountains, rivers, and earth shook in six ways. There were five hundred immortals in the Himalayas who, seeing this auspicious sign, flew through the air and arrived, prostrating at the Venerable's feet, kneeling and reporting: 'We wish to attain the Buddha Dharma from the Elder. May you have great compassion and liberate us.' The Venerable silently accepted their request and immediately transformed the Ganges (Gaṅgā River) into golden land, expounding various great Dharmas for these immortals. The Venerable then thought: 'The disciples I have previously liberated should gather here.' In a short while, five hundred Arhats descended from the sky, ordaining these immortals as monks and bestowing upon them the full precepts. Among these immortals, there were two Arhats, one named Śāṇavāsa, and the other named Madhyāntika. The Venerable knew that they were vessels capable of receiving the Dharma, so he told them: 'In the past, the Tathāgata entrusted the Eye Treasury of the True Dharma to Mahākāśyapa, who, after entering samādhi, entrusted it to me. Now I am about to pass away and will use it to transmit it to you. You should accept my teachings and listen to my verse: Originally, there was a Dharma to be given; after giving it, it is said there is no Dharma. Each must awaken on their own; after awakening, there is no non-Dharma.' After the Venerable finished entrusting the Eye Treasury of the Dharma, he leaped into the void, manifesting eighteen transformations, entered the Wind Swift Samādhi, and divided his body into four parts, one part offered to the Trāyastriṃśa Heaven, one part offered to the Sāgara Dragon Palace, one part offered to the King of Vaishali, and one part offered to King Ajatashatru, allowing them to each build pagodas to make offerings. That was the year of Guisi, the twelfth year of King Li of the Zhou Dynasty.
The Third Patriarch, Venerable Śāṇavāsa
Was a native of Mathura. He was also known as Śāṇavāsa. His surname was Vishada. His father was Linsheng, and his mother was Kaushalya. He was born after six years in the womb. In Sanskrit, Śāṇaka, which is translated here as 'naturally clothed.' It is the name of the nine-branched auspicious grass of the Western Regions. If a sage is born, this grass will grow in a pure place. When Śāṇavāsa was born, this auspicious grass appeared in response. In the past, when the Tathāgata was teaching and transforming, he arrived at Mathura.
突羅國。見一青林枝葉茂盛。語阿難曰。此林地。名優留茶。吾滅度后一百年。有比丘商那和修。於此轉妙法輪。后百歲果誕和修。出家證道。受慶喜尊者法眼。化導有情。及止此林。降二火龍。歸順佛教。龍因施其地。以建梵宮 尊者化緣既久。思付正法。尋于吒利國。得優波鞠多。以為給侍。因問鞠多曰。汝年幾耶。答曰。我年十七。者曰。汝身十七。性十七耶。答曰。師發已白。為發白耶。心白耶。者曰。我但發白。非心白耳。鞠多曰。我身十七。非性十七也。尊者知是法器。后三載。遂為落髮授具。乃告曰。昔如來以無上法眼。付囑迦葉。展轉相授。而至於我。我今付汝。勿令斷絕。汝受吾教。聽吾偈言。非法亦非心。無心亦無法。說是心法時。是法非心法。說偈已。即隱於罽賓國南象白山中 後於三昧中。見弟子鞠多。有五百徒眾。常多懈慢。尊者乃往彼。現龍奮迅三昧。以調伏之。而說偈曰。通達非彼此。至聖無長短。汝除輕慢意。疾得阿羅漢。五百比丘聞偈已。依教奉行。皆獲無漏 尊者乃現十八變。火光三昧。用焚其身。鞠多收舍利。葬于梵迦羅山。五百比丘。各持一幡。迎導至彼。建塔供養。乃周宣王二十三年乙未歲也。
四祖優波鞠多尊者
吒利國人也。亦名優波崛多。又名鄔波鞠
【現代漢語翻譯】 現代漢語譯本 突羅國（古印度的一個地區）。阿難（佛陀的十大弟子之一）看見一片青翠茂盛的樹林，商那和修（佛教阿羅漢）對阿難說：『這片樹林的地方，名叫優留茶。我滅度后一百年，會有比丘商那和修（佛教阿羅漢）在這裡轉妙法輪。』後來一百年果然誕生了商那和修（佛教阿羅漢），出家證得聖道，接受了慶喜尊者（阿難的尊稱）的法眼，化導有情眾生，並且來到這片樹林，降伏了兩條火龍，使它們歸順佛教。龍因此獻出土地，用來建造梵宮。 尊者教化眾生的因緣已經很久了，考慮付託正法，於是在吒利國找到了優波鞠多（人名），作為侍者。於是問優波鞠多（人名）說：『你今年幾歲了？』回答說：『我今年十七歲。』尊者說：『是你的身體十七歲，還是你的自性十七歲？』回答說：『師父的頭髮已經白了，是頭髮白了，還是心白了？』尊者說：『我只是頭髮白了，不是心白了。』優波鞠多（人名）說：『我的身體十七歲，不是自性十七歲。』尊者知道他是可以傳法的法器。三年後，就為他剃度授戒，於是告訴他說：『過去如來將無上法眼，付囑給迦葉（摩訶迦葉，釋迦十大弟子之一），輾轉相授，傳到了我這裡。我現在傳給你，不要讓它斷絕。你接受我的教誨，聽我的偈語：非法也不是心，沒有心也沒有法。說這個心法的時候，這個法不是心法。』說完偈語后，就隱沒在罽賓國（古印度北部地區）南方的象白山中。 後來在三昧中，看見弟子優波鞠多（人名）有五百個徒眾，常常懈怠輕慢。尊者於是前往那裡，示現龍奮迅三昧，來調伏他們，並且說偈語：『通達不是彼此的分別，至聖沒有長短的差別。你們除去輕慢的心意，迅速證得阿羅漢果。』五百個比丘聽了偈語后，依照教誨奉行，都獲得了無漏的果位。 尊者於是示現十八種變化，運用火光三昧，焚燒了自己的身體。優波鞠多（人名）收集了他的舍利，埋葬在梵迦羅山。五百個比丘，各自拿著一桿幡，迎接引導到那裡，建造佛塔供養。那是周宣王二十三年乙未年。 第四祖優波鞠多尊者 是吒利國人。也叫優波崛多，又叫鄔波鞠多。
【English Translation】 English version In Tula country (an ancient region in India), Ananda (one of the ten principal disciples of the Buddha) saw a lush green forest. Sanakavasa (a Buddhist Arhat) said to Ananda: 'This forest is called Uruvilva. One hundred years after my Parinirvana (death), there will be a Bhiksu (monk) named Sanakavasa (a Buddhist Arhat) who will turn the wonderful Dharma wheel here.' Later, one hundred years later, Sanakavasa (a Buddhist Arhat) was indeed born, renounced the world, and attained enlightenment. He received the Dharma eye from Venerable Kasyapa (Ananda's honorific title), transformed and guided sentient beings, and came to this forest, subduing two fire dragons, causing them to submit to Buddhism. The dragons then offered their land to build a Brahma palace. The Venerable One's karmic connection to teach sentient beings had been long established. Considering entrusting the true Dharma, he found Upagupta (a personal name) in Jatail country to be his attendant. He then asked Upagupta (a personal name): 'How old are you this year?' He replied: 'I am seventeen years old this year.' The Venerable One said: 'Is it your body that is seventeen years old, or is it your nature that is seventeen years old?' He replied: 'The master's hair is already white, is it the hair that is white, or is it the mind that is white?' The Venerable One said: 'Only my hair is white, not my mind.' Upagupta (a personal name) said: 'My body is seventeen years old, not my nature.' The Venerable One knew that he was a vessel for the Dharma. Three years later, he shaved his head and ordained him, and then told him: 'In the past, the Tathagata (Buddha) entrusted the unsurpassed Dharma eye to Kasyapa (Mahakasyapa, one of the ten principal disciples of Sakyamuni), who transmitted it in turn, and it has reached me. I now transmit it to you, do not let it be cut off. Accept my teachings, listen to my verse: Non-dharma is also not mind, no mind is also no dharma. When speaking of this mind-dharma, this dharma is not mind-dharma.' After reciting the verse, he disappeared into the Elephant White Mountain south of Kasmir (an ancient region in northern India). Later, in Samadhi (meditative state), he saw that his disciple Upagupta (a personal name) had five hundred followers, who were often lazy and disrespectful. The Venerable One then went there, manifested the Dragon's Vigorous Samadhi, to subdue them, and recited a verse: 'Understanding is not the distinction between this and that, the most holy have no difference in length. Remove your thoughts of disrespect, and quickly attain Arhatship.' The five hundred Bhiksus (monks), after hearing the verse, followed the teachings and practiced accordingly, and all attained the state of no outflows. The Venerable One then manifested eighteen transformations, using the Fire Light Samadhi, to burn his body. Upagupta (a personal name) collected his relics and buried them in Brahmakala Mountain. The five hundred Bhiksus (monks), each holding a banner, welcomed and guided them there, building a pagoda for offerings. That was the year Yiwei, the twenty-third year of King Xuan of Zhou. The Fourth Patriarch, Venerable Upagupta Was a native of Jatail country. Also known as Upagupta, and also known as Wuboju.
多。姓首陀。父善意。十七出家。二十證果。隨方行化。至摩突羅國。得度者甚眾。由是魔宮震動。波旬愁怖。遂竭其魔力。以害正法。尊者即入三昧。觀其所由。波旬復伺便。密持瓔珞。縻之於頸。及尊者出定。乃取人狗蛇三尸。化為華鬘。䎡言慰諭波旬曰。汝與我瓔珞。甚是珍妙。吾有華鬘。以相酬奉。波旬大喜。引頸受之。即變為三種臭尸。蟲蛆壞爛。波旬厭惡。大生憂惱。盡己神力。不能移動。乃升六慾天。告諸天主。又詣梵王求其解免。彼各告言。十力弟子所作神變。我輩凡陋。何能去之。波旬曰。然則奈何。梵王曰。汝可歸心尊者。即能除斷。乃為說偈。令其迴向曰。若因地倒。還因地起。離地求起。終無其理。波旬受教已。即下天宮。禮尊者足。哀露懺悔。尊者告曰。汝自今去。于如來正法。更不作嬈害否。波旬曰。我誓迴向佛道。永斷不善。尊者曰。若然者。汝可口自唱言歸依三寶。魔王合掌三唱。華鬘悉除。乃歡喜踴躍。作禮尊者。而說偈曰。稽首三昧尊。十力聖弟子。我今愿迴向。勿令有劣弱 尊者在世化導。證果最多。每度一人。以一籌置於石室。其室縱十八肘。廣十二肘。充滿其間。最後有一長者子。名曰香眾。來禮尊者。志求出家。尊者問曰。汝身出家。心出家。答曰。我來出家。非為身
【現代漢語翻譯】 現代漢語譯本： 多（Duo）：姓首陀（Shoutuo），父親是善意（Shanyi）。十七歲出家，二十歲證得阿羅漢果。他隨處教化，到達摩突羅國（Motuoluoguo）時，度化了很多人。因此，魔宮震動，波旬（Boxun，魔王名）感到憂愁和恐懼。於是他竭盡魔力，想要危害正法。尊者立刻進入三昧（Sanmei，禪定），觀察事情的緣由。波旬又伺機偷偷地拿著瓔珞（Yingluo，珠玉串成的裝飾品），纏繞在尊者的脖子上。等到尊者出定后，就取來人、狗、蛇的三具屍體，變化成華鬘（Huaman，花環），假意慰勞波旬說：『你給我的瓔珞，真是非常珍貴美妙。我這裡有華鬘，用來酬謝奉送給你。』波旬非常高興，伸長脖子接受了它，立刻就變成了三種散發著惡臭的屍體，蟲子蛆蟲腐爛。波旬感到厭惡，非常憂愁惱怒，用盡自己的神力，也不能移動它。於是升到六慾天（Liuyutian），告訴諸位天主，又去拜訪梵王（Fanwang），請求他解除困境。他們各自告訴他說：『這是十力（Shili，佛的十種力量）弟子的神力變化所致，我們這些凡夫俗子，怎麼能夠去除它呢？』波旬說：『既然這樣，那該怎麼辦呢？』梵王說：『你可以歸心於尊者，就能去除它。』於是為他說了一首偈語，讓他回心轉意：『如果因為地而倒下，還要因為地而站起。離開地而尋求站起，終究沒有這個道理。』波旬接受了教誨后，就下到天宮，禮拜尊者的腳，哀求懺悔。尊者告訴他說：『你從今以後，對於如來的正法，不再作任何的嬈害了嗎？』波旬說：『我發誓迴向佛道，永遠斷絕不善的行為。』尊者說：『如果是這樣，你可以口頭自己唱唸歸依三寶。』魔王合掌唱唸了三遍，華鬘全部消失了。於是歡喜踴躍，向尊者作禮，並且說了一首偈語：『稽首三昧尊，十力聖弟子。我今愿迴向，勿令有劣弱。』尊者在世教化引導，證得阿羅漢果的人非常多。每度化一個人，就用一根籌碼放在石室裡。那石室縱向十八肘，橫向十二肘，都放滿了。最後有一位長者（Zhangzhe，富人）的兒子，名叫香眾（Xiangzhong），來禮拜尊者，立志尋求出家。尊者問道：『你是身出家，還是心出家？』香眾回答說：『我來出家，不是爲了身。
【English Translation】 English version: Duo: His surname was Shoutuo, and his father was Shanyi. He renounced the world at the age of seventeen and attained Arhatship at the age of twenty. He traveled everywhere to teach and transform beings. When he arrived at the country of Motuoluoguo, he converted many people. As a result, the demon palace trembled, and Boxun (Mara, the king of demons) felt sorrow and fear. Therefore, he exhausted his demonic powers to harm the Right Dharma. The Venerable immediately entered Samadhi (Sanmei, meditative absorption) to observe the cause of the matter. Boxun again secretly took a Yingluo (Yingluo, necklace of jewels) and entwined it around the Venerable's neck. When the Venerable emerged from Samadhi, he took the corpses of a human, a dog, and a snake and transformed them into a Huaman (Huaman, garland of flowers), falsely comforting Boxun, saying, 'The Yingluo you gave me is truly precious and wonderful. I have a Huaman here to repay and offer to you.' Boxun was very happy and stretched out his neck to receive it, and it immediately transformed into three kinds of foul-smelling corpses, with worms and maggots rotting. Boxun felt disgusted and was very worried and annoyed, using all his divine power, but he could not move it. Therefore, he ascended to the Six Desire Heavens (Liuyutian) and told the various heavenly lords, and also visited Brahma (Fanwang), requesting him to relieve his predicament. They each told him, 'This is caused by the divine power transformation of the disciple of the Ten Powers (Shili, the ten powers of a Buddha); how can we, these ordinary people, remove it?' Boxun said, 'If that is the case, then what should be done?' Brahma said, 'You can return your heart to the Venerable, and you will be able to remove it.' Therefore, he spoke a verse for him, causing him to change his mind: 'If you fall because of the ground, you must also rise because of the ground. Seeking to rise apart from the ground, there is ultimately no such principle.' After Boxun received the teaching, he descended to the heavenly palace, prostrated at the Venerable's feet, and begged for repentance. The Venerable told him, 'From now on, will you no longer cause any harm to the Tathagata's Right Dharma?' Boxun said, 'I vow to dedicate myself to the Buddha's path and forever cut off unwholesome actions.' The Venerable said, 'If that is the case, you can recite the refuge in the Three Jewels yourself.' The demon king put his palms together and recited it three times, and all the Huaman disappeared. Therefore, he rejoiced and leaped, bowed to the Venerable, and spoke a verse: 'I bow my head to the Samadhi Venerable, the holy disciple of the Ten Powers. I now vow to dedicate myself, may there be no inferiority or weakness.' The Venerable taught and guided in the world, and there were very many who attained Arhatship. Each time he converted a person, he placed a counter in a stone chamber. That stone chamber was eighteen elbows long and twelve elbows wide, and it was filled. Finally, there was the son of an elder (Zhangzhe, wealthy man), named Xiangzhong, who came to bow to the Venerable, determined to seek ordination. The Venerable asked, 'Are you renouncing the world with your body or with your mind?' Xiangzhong replied, 'I have come to renounce the world, not for the sake of the body.'
心。尊者曰。不為身心。復誰出家。答曰。夫出家者。無我我故。無我我故。即心不生滅。心不生滅。即是常道。諸佛亦常。心無形相。其體亦然。尊者曰。汝當大悟心自通達。宜依佛法僧。紹隆聖種。即為剃度。授具足戒。仍告之曰。汝父嘗夢金日而生汝。可名提多迦。復謂曰。如來以正法眼藏。次第傳授。以至於我。今復付汝。聽吾偈言。心自本來心。本心非有法。有法有本心。非心非本法。付法已。乃踴身虛空。呈十八變。卻複本座。跏趺而逝。提多迦。以室內籌用焚師軀。收舍利。建塔供養。即周平王三十一年庚子歲也。
五祖提多迦尊者
摩伽陀國人也。梵語提多迦。此云通真量。初生之時。父夢金日自屋而出。照耀天地。前有大山。諸寶嚴飾。山頂泉涌。滂沱四流。后遇鞠多尊者。為之解言。寶山者。吾身也。泉涌者。法無盡也。日從屋出者。汝今入道之相也。照耀天地者。汝智慧超越也。尊者聞師說已。歡喜踴躍。而唱偈言。巍巍七寶山。常出智慧泉。回為真法味。能度諸有緣。鞠多尊者。亦說偈曰。我法傳於汝。當現大智慧。金日從屋出。照耀于天地。提多迦。聞師妙偈。設禮奉持 后至中印度。彼國有八千大仙。彌遮迦為首。聞尊者至。率眾瞻禮。謂尊者曰。昔與師同生梵天。我遇阿
【現代漢語翻譯】 現代漢語譯本：心。鞠多尊者問：『如果不為身心，又是誰出家呢？』提多迦答道：『所謂出家，是因為沒有「我」的執著。沒有「我」的執著，心就不生不滅。心不生不滅，就是永恒的真理。諸佛也是永恒的。心沒有形狀和相貌，它的本體也是如此。』鞠多尊者說：『你應該大徹大悟，內心自然通達。應該皈依佛、法、僧，繼承聖人的種子。』於是為他剃度，授予具足戒，並告訴他說：『你的父親曾經夢見金色的太陽而生下你，可以取名為提多迦（Tittaka）。』又說：『如來將正法眼藏，依次傳授下來，直到我這裡。現在我再傳給你。聽我的偈語：心自本來心，本心非有法。有法有本心，非心非本法。』傳法完畢后，就在虛空中顯現十八種變化，然後回到原來的座位，結跏趺坐而逝。提多迦用室內的柴火焚燒了鞠多尊者的遺體，收集舍利，建造佛塔供養。那一年是周平王三十一年庚子年。
第五祖提多迦尊者（Tittaka）：
是摩伽陀國（Magadha）人。梵語提多迦（Tittaka），翻譯成中文是通真量（Understanding True Measure）。他出生的時候，他的父親夢見金色的太陽從屋裡出來，照耀天地。前面有一座大山，用各種珍寶裝飾。山頂有泉水涌出，四處流淌。後來遇到鞠多尊者（Kukkuta），鞠多尊者為他解釋說：『寶山，就是我的身體。泉水涌出，就是佛法無窮無盡。太陽從屋裡出來，就是你現在入道的象徵。照耀天地，就是你的智慧超越常人。』提多迦尊者聽了鞠多尊者的解釋，歡喜踴躍，唱偈語說：巍巍七寶山，常出智慧泉。回為真法味，能度諸有緣。鞠多尊者也說偈語：我法傳於汝，當現大智慧。金日從屋出，照耀于天地。提多迦聽了鞠多尊者的美妙偈語，行禮接受並奉行。後來到了中印度，那裡有八千位大仙，彌遮迦（Micchaka）是他們的首領。聽說提多迦尊者來了，帶領大家瞻仰禮拜，對尊者說：『過去我和您一同生在梵天，我遇到了阿
【English Translation】 English version: 'Mind.' Venerable Kukkuta asked: 'If not for the body and mind, then who renounces the world?' Tittaka replied: 'The so-called renunciation is because there is no attachment to 'self'. Without attachment to 'self', the mind neither arises nor ceases. The mind neither arises nor ceases, which is the eternal truth. All Buddhas are also eternal. The mind has no form or appearance, and its essence is also like that.' Venerable Kukkuta said: 'You should have a great enlightenment, and your heart will naturally understand. You should take refuge in the Buddha, Dharma, and Sangha, and inherit the seeds of the saints.' Then he shaved his head, conferred the full precepts, and told him: 'Your father once dreamed of a golden sun and gave birth to you, so you can be named Tittaka.' He also said: 'The Tathagata has transmitted the treasury of the Right Dharma Eye, successively, until it reached me. Now I will pass it on to you. Listen to my verse: The mind is originally the mind itself, the original mind is not a dharma. Having dharma has the original mind, neither mind nor original dharma.' After transmitting the Dharma, he manifested eighteen transformations in the void, then returned to his original seat, sat in the lotus position, and passed away. Tittaka used the firewood in the room to burn Venerable Kukkuta's body, collected the relics, and built a pagoda for offering. That year was the thirty-first year of King Ping of Zhou, the year of Gengzi.
The Fifth Ancestor, Venerable Tittaka:
Was a native of Magadha. Tittaka in Sanskrit, translated into Chinese means Understanding True Measure. When he was born, his father dreamed that a golden sun came out of the house, illuminating the heavens and the earth. In front was a large mountain, decorated with various treasures. Springs gushed from the top of the mountain, flowing in all directions. Later, he met Venerable Kukkuta, who explained to him: 'The treasure mountain is my body. The gushing spring is the endless Dharma. The sun coming out of the house is a symbol of your entering the path now. Illuminating the heavens and the earth is your wisdom surpassing ordinary people.' Venerable Tittaka, after hearing Venerable Kukkuta's explanation, rejoiced and sang a verse: Lofty seven-jeweled mountain, constantly springs forth the fountain of wisdom. Returning as the true taste of Dharma, able to deliver all those with affinities. Venerable Kukkuta also said in a verse: I transmit my Dharma to you, may great wisdom appear. The golden sun comes out of the house, illuminating the heavens and the earth. Tittaka, after hearing Venerable Kukkuta's wonderful verse, bowed, accepted, and practiced it. Later, he went to Central India, where there were eight thousand great immortals, with Micchaka as their leader. Hearing that Venerable Tittaka had arrived, they led everyone to pay homage and said to the Venerable: 'In the past, you and I were born together in the Brahma heaven, and I met A'
私陀仙。授我仙法。師逢十力弟子。修習禪那。自此報分殊途。已經六劫。者曰。支離累劫。誠哉不虛今可舍邪歸正以入佛乘。彌遮迦曰。昔阿私陀仙人。授我記云。汝卻後六劫。當遇同學獲無漏果。今也相遇。非宿緣耶。愿師慈悲。令我解脫。者即度出家。命諸聖授戒。其餘仙眾。始生我慢。尊者示大神通。於是俱發菩提心。一時出家。者將示寂日。乃告彌遮迦曰。昔如來。以正法眼藏。密付迦葉。展轉相授。而至於我。我今付汝。當護念之。乃說偈曰。通達本法心。無法無非法。悟了同未悟。無心亦無法。說偈已。踴身虛空。作十八變。火光三昧。自焚其軀。彌遮迦與八千比丘。同收舍利。于班茶山中。起塔供養。即周莊王七年己丑歲也。
六祖彌遮迦尊者
中印度人也。既傳法已。游化至北天竺國。見雉堞之上。有金色祥雲。嘆曰。斯道人氣也。必有大士為吾嗣。乃入城。于阛阓間。有一人。手持酒器。逆而問曰。師何方來。欲往何所。祖曰。從自心來。欲往無處。曰識我手中物否。祖曰。此是觸器。而負凈者。曰師識我否。祖曰。我即不識。識即非我。復謂之曰。汝試自稱名氏。吾當后示本因。彼說偈答曰。我從無量劫。至於生此國。本姓頗羅墮。名字婆須密。祖曰。我師提多迦說。世尊昔游北
【現代漢語翻譯】 現代漢語譯本： 阿私陀仙人傳授我仙法。後來我與我的老師，也就是證得十力（如來的十種力量）的弟子相遇，我們各自修習禪定，從此之後，我們所證得的果報和道路就變得不同了，至今已經過了六劫。尊者說：『支離破碎地經歷累劫，確實不虛假。現在可以捨棄邪道，歸入正道，進入佛的教法之中。』彌遮迦（第六祖的名字）說：『過去阿私陀仙人給我授記說，你過六劫之後，會遇到同學，獲得無漏果（斷絕了一切煩惱，不再受生死輪迴之苦的果位）。今天我們相遇，難道不是宿世的因緣嗎？』希望老師慈悲，讓我解脫。尊者於是度他出家，命令眾聖為他授戒。其餘的仙人們，開始生起我慢之心。尊者於是示現大神通，仙人們都發起了菩提心，一時都出家了。尊者將要示寂（去世）的時候，告訴彌遮迦說：『過去如來將正法眼藏（佛法的精髓）秘密地交付給迦葉（摩訶迦葉，禪宗初祖），輾轉相授，傳到我這裡。我現在傳給你，你應當守護它。』於是說偈語：『通達本法心，無法無非法。悟了同未悟，無心亦無法。』說完偈語后，踴身到虛空中，示現十八種變化，進入火光三昧（一種禪定），自己焚燒了自己的身體。彌遮迦與八千比丘，一同收集舍利（焚燒后的遺骨），在班茶山中，建造佛塔來供養。那一年是周莊王七年己丑年。
六祖彌遮迦尊者
是中印度人。傳法之後，游化到北天竺國。看見城墻之上，有金色的祥雲，感嘆道：『這是有聖道之氣啊，必定有大士來繼承我的法脈。』於是進入城中，在街市之中，有一個人，手裡拿著酒器，迎面走來問道：『你從哪裡來？想要去哪裡？』尊者說：『從自心來，想要去無處。』那人說：『認識我手中的東西嗎？』尊者說：『這是盛放酒的器皿，但裡面裝的是乾淨的東西。』那人說：『你認識我嗎？』尊者說：『我不認識你，如果認識，那就不是我了。』又對他說：『你試著自稱姓名，我當告訴你你的本因。』那人說偈回答說：『我從無量劫，直到生到這個國家，本姓是頗羅墮（Bharadvaja），名字是婆須密（Vasumitra）。』尊者說：『我的老師提多迦（禪宗五祖）說過，世尊過去遊歷北方
【English Translation】 English version: The hermit Asita (a sage) transmitted to me the immortal's way. Later, I encountered my teacher, a disciple who had attained the Ten Powers (the ten powers of a Tathagata), and we each practiced dhyana (meditation). From then on, the rewards and paths we attained became different, and six kalpas (an immense period of time) have passed since. The Venerable one said: 'To have experienced kalpas of fragmentation is indeed not false. Now you can abandon the heterodox path, return to the orthodox path, and enter the Buddha's Dharma.' Mishaka (the name of the Sixth Patriarch) said: 'In the past, the hermit Asita gave me a prophecy, saying, 'After six kalpas, you will meet a fellow student and attain the Anāsrava-phala (the fruit of being free from all defilements, no longer subject to the suffering of birth and death). Today we meet, is this not a karmic connection from a past life?' I hope the teacher will be compassionate and liberate me.' The Venerable one then ordained him as a monk, and ordered the saints to give him the precepts. The other hermits then began to generate arrogance. The Venerable one then manifested great spiritual powers, and the hermits all aroused Bodhicitta (the mind of enlightenment), and all became monks at once. When the Venerable one was about to enter Parinirvana (passing away), he told Mishaka: 'In the past, the Tathagata secretly entrusted the Eye Treasury of the True Dharma (the essence of the Buddha's teachings) to Kashyapa (Mahakashyapa, the first patriarch of Zen), which was transmitted from teacher to teacher, until it reached me. I now transmit it to you, you should protect it.' Then he spoke a verse: 'Penetrating the mind of the original Dharma, there is no Dharma and no non-Dharma. Enlightenment is the same as non-enlightenment, no mind is also no Dharma.' After speaking the verse, he leaped into the sky, manifested eighteen transformations, entered the Fire Light Samadhi (a type of meditation), and burned his own body. Mishaka and eight thousand Bhikkhus (monks) together collected the relics (cremated remains), and built a stupa (a dome-shaped structure) in Bandha Mountain to make offerings. That year was the year of Jichou, the seventh year of King Zhuang of Zhou.
The Sixth Patriarch, Venerable Mishaka
Was a native of Central India. After transmitting the Dharma, he traveled and transformed to the country of North India. Seeing golden auspicious clouds above the city walls, he exclaimed: 'This is the aura of the holy path, there must be a great being to inherit my Dharma lineage.' Then he entered the city, and in the marketplace, there was a person, holding a wine vessel in his hand, who came up and asked: 'Where do you come from? Where do you want to go?' The Venerable one said: 'I come from my own mind, I want to go nowhere.' That person said: 'Do you recognize the thing in my hand?' The Venerable one said: 'This is a vessel for holding wine, but it contains something clean.' That person said: 'Do you recognize me?' The Venerable one said: 'I do not recognize you, if I recognized you, then it would not be me.' He then said to him: 'You try to state your name, and I will tell you your original cause.' That person spoke a verse in reply: 'I am from countless kalpas, until I was born in this country, my original surname is Bharadvaja (a Brahmin clan name), and my name is Vasumitra (a common Indian name).' The Venerable one said: 'My teacher Titaka (the Fifth Patriarch of Zen) said that the World Honored One once traveled to the North'
印度。語阿難言。此國中。吾滅度后三百年。有一聖人。姓頗羅墮。名婆須密。而於禪祖當獲第七。世尊記汝。汝應出家。彼乃置器禮師。側立而言。我思往劫。嘗作檀那。獻一如來寶座。彼佛記我。汝于賢劫釋迦法中。宣傳至教。今符師說。愿加度脫。祖即與披剃。復圓戒相。乃告之曰。正法眼藏。今付于汝。勿令斷絕。乃說偈曰。無心無可得。說得不名法。若了心非心。始解心心法。祖說偈已。入師子奮迅三昧。踴身虛空。高七多羅樹。卻複本座。化火自焚。婆須密收靈骨。貯七寶函。建浮圖置於上級。即周襄王十七年甲申歲也。
七祖婆須密尊者
北天竺國人也。姓頗羅墮。常服凈衣執酒器。遊行里閈。或吟或嘯。人謂之狂。及遇彌遮迦尊者。宣如來往志。自省前緣。投器出家受法。行化至迦摩羅國。廣興佛事 一日於法座前。忽有智者。自稱我名佛陀難提。今與師論義。祖曰。仁者論即不義。義即不論。若擬論義。終非義論。難提知師義勝。心即欽服曰。我願求道。沾甘露味。祖遂與剃度。而授具戒。復告之曰。如來正法眼藏。我今付汝。汝當護持。乃說偈曰。心同虛空界。示等虛空法。證得虛空時。無是無非法。即入慈心三昧 時梵王帝釋及諸天眾。俱來作禮。而說偈言。賢劫眾聖祖。而當第
【現代漢語翻譯】 現代漢語譯本 阿難（Ananda，佛陀的十大弟子之一）說：『在這個國家中，我滅度后三百年，會有一位聖人，姓頗羅墮（Bharadvaja），名叫婆須密（Vasumitra），他將在禪宗中成為第七祖。』 世尊（釋迦牟尼佛的尊稱）曾經預言過你，你應該出家。』 婆須密於是放置酒器，向彌遮迦尊者（Mijaka，禪宗六祖）行禮，站在一旁說：『我回憶起往昔，曾經作為施主，獻給一位如來（Tathagata，佛的稱號）一座寶座。那位佛陀預言我說，你將在賢劫（Bhadrakalpa，佛教宇宙觀中的一個時期）釋迦（Sakya，釋迦牟尼佛的姓氏）的佛法中，宣傳至高的教義。如今符合尊師所說，希望您能度化我。』 彌遮迦尊者就為他剃度，並授予他完整的戒律。然後告訴他說：『正法眼藏（Saddharma-caksu，佛法的精髓），現在交付給你，不要讓它斷絕。』 於是說偈語：『無心也無所得，說出來的就不是法。如果明白了心不是心，才真正理解了心與法的關係。』 彌遮迦尊者說完偈語后，進入師子奮迅三昧（Simhavikridita-samadhi，一種禪定狀態），身體躍入虛空，高達七多羅樹（tala，一種高度單位），然後回到原來的座位，化為火焰自焚。 婆須密收集了他的靈骨，儲存在七寶函中，建造佛塔安置在上層，那是周襄王十七年甲申年。
第七祖婆須密尊者
是北天竺國（North India）人，姓頗羅墮。他經常穿著乾淨的衣服，拿著酒器，在村裡或街道上，有時吟唱，有時呼嘯，人們認為他瘋了。等到遇到彌遮迦尊者，宣講如來往昔的經歷，他自己反省前世的因緣，放下酒器出家接受佛法。他游化到迦摩羅國（Kamarupa），廣泛興建佛寺。 有一天，在法座前，忽然來了一位智者，自稱名叫佛陀難提（Buddhanandi），今天要和尊者辯論佛法。婆須密尊者說：『仁者，辯論就不是真義，真義就不能辯論。如果想要辯論，最終也不是真義的辯論。』 佛陀難提知道尊者的義理高勝，心中欽佩信服，說：『我願意求道，沾染甘露的滋味。』 婆須密尊者就為他剃度，並授予他完整的戒律。又告訴他說：『如來正法眼藏，我現在交付給你，你應當守護保持。』 於是說偈語：『心如同虛空一樣廣大，所顯示的也如同虛空之法。證悟到虛空的時候，就沒有是與非的分別。』 說完就進入慈心三昧（Maitri-samadhi，一種禪定狀態）。當時梵王（Brahma，色界天主）、帝釋（Indra，欲界天主）以及諸天眾，都來作禮，並說偈語：『賢劫的眾聖祖師，應當是第……』
【English Translation】 English version Ananda (one of the ten principal disciples of the Buddha) said: 'In this country, three hundred years after my Parinirvana (the death of a Buddha), there will be a sage named Vasumitra (friend of wealth), with the surname Bharadvaja (lark). He will be the seventh Zen patriarch.' 'The World-Honored One (a title for Shakyamuni Buddha) once prophesied about you, and you should renounce the world.' Vasumitra then put down his wine vessel, paid homage to the Venerable Mijaka (the sixth Zen patriarch), and stood aside, saying: 'I recall in past lives, I once acted as a donor, offering a jeweled throne to a Tathagata (one who has thus come, an epithet of the Buddha). That Buddha prophesied that I would propagate the supreme teachings within Shakya's (Shakyamuni Buddha's family name) Dharma during the Bhadrakalpa (the current cosmic age). Now it aligns with what the Venerable Teacher says, and I hope you can liberate me.' The Venerable Mijaka then shaved his head and bestowed upon him the complete precepts. Then he told him: 'The Saddharma-caksu (the treasury of the true Dharma eye), I now entrust to you; do not let it be cut off.' Then he spoke this verse: 'With no mind and nothing to attain, what is spoken is not the Dharma. If one understands that the mind is not the mind, then one truly understands the Dharma of the mind.' After the Venerable Mijaka spoke the verse, he entered the Simhavikridita-samadhi (lion-sporting samadhi, a state of meditative absorption), his body leaping into the void, reaching a height of seven tala trees (a unit of height), then returning to his original seat, transforming into flames and self-immolating. Vasumitra collected his spiritual bones, stored them in a seven-jeweled casket, and built a stupa (a Buddhist monument) to place them on the upper level. This was in the year Jia-Shen, the seventeenth year of King Xiang of the Zhou Dynasty.
The Seventh Patriarch, Venerable Vasumitra
Was a native of North India, with the surname Bharadvaja. He often wore clean clothes, carried a wine vessel, and wandered through villages or streets, sometimes chanting, sometimes howling, and people thought he was mad. When he encountered the Venerable Mijaka, who expounded the past deeds of the Tathagata, he reflected on his past causes and conditions, put down the wine vessel, renounced the world, and received the Dharma. He traveled and transformed beings in Kamarupa, extensively building Buddhist temples. One day, in front of the Dharma seat, a wise man suddenly appeared, claiming to be named Buddhanandi (delight of the Buddha), and said he wanted to debate the Dharma with the Venerable One. The Venerable Vasumitra said: 'Benevolent one, debate is not the true meaning, and the true meaning cannot be debated. If you intend to debate, it will ultimately not be a debate of true meaning.' Buddhanandi knew that the Venerable One's understanding of the Dharma was superior, and his heart was filled with admiration and conviction, saying: 'I wish to seek the Way and be touched by the taste of nectar.' The Venerable Vasumitra then shaved his head and bestowed upon him the complete precepts. He also told him: 'The Tathagata's Saddharma-caksu, I now entrust to you; you should protect and maintain it.' Then he spoke this verse: 'The mind is like the realm of empty space, and what is shown is like the Dharma of empty space. When one realizes empty space, there is neither 'is' nor 'is not'.' After speaking, he entered the Maitri-samadhi (loving-kindness samadhi, a state of meditative absorption). At that time, Brahma (the creator god in Hinduism, adopted into Buddhism), Indra (the king of the gods in Hinduism, adopted into Buddhism), and all the heavenly beings came to pay homage and spoke this verse: 'The ancestral teachers of the sages of the Bhadrakalpa, should be the...'
七位。尊者哀念我。請為宣佛地。尊者從三昧起。示眾曰。我所得法。而非有故。若識佛地。離有無故。語已。還入三昧。示涅槃相。難提即于本座。起七寶塔。以葬全身。即周定王十九年辛未歲也。
八祖佛陀難提尊者
迦摩羅國人也。姓瞿曇氏。頂有肉髻。辨捷無礙。初遇婆須密。出家受教。既而領徒。行化至提伽國毗舍羅家。見舍上有白光上騰。謂其徒曰。此家有聖人。口無言說。真大乘器。不行四衢。知觸穢耳。言訖。長者出致禮。問何所須。祖曰。我求侍者。長者曰。我有一子。名伏䭾蜜多。年已五十。口未曾言。足未曾履。祖曰。如汝所說。真吾弟子。伏䭾聞之。遽起禮拜。而說偈曰。父母非我親。誰是最親者。諸佛非我道。誰為最道者。祖以偈答曰。汝言與心親。父母非可比。汝行與道合。諸佛心即是。外求有相佛。與汝不相似。欲識汝本心。非合亦非離。伏䭾聞偈已。便行七步。祖曰。此子昔曾值佛。悲願廣大。慮父母愛情難捨。故不言不履耳。長者遂舍令出家。祖尋授具戒。復告之曰。我今以如來正法眼藏。付囑于汝。勿令斷絕。乃說偈曰。虛空無內外。心法亦如此。若了虛空故。是達真如理。伏䭾承師付囑。以偈贊曰。我師禪祖中。當得為第八。法化眾無量。悉獲阿羅漢。爾時祖即
【現代漢語翻譯】 現代漢語譯本： 七位尊者啊，請您慈悲憐憫我，請為我宣講佛地的境界。尊者從禪定中起身，向大眾開示說：『我所證悟的法，並非實有之物。如果想要認識佛地，就要遠離有和無的執著。』說完，尊者再次進入禪定，示現涅槃之相。難提隨即在本座上建造了一座七寶塔，用來安葬尊者的全身。那一年是周定王十九年辛未年。
第八祖 佛陀難提尊者（Buddhanandi）：
是迦摩羅國人，姓瞿曇氏。頭頂有肉髻，辯才敏捷，沒有阻礙。最初遇到婆須密（Vasumitra），出家接受教誨。之後帶領徒眾，前往提伽國毗舍羅家。看到這家屋舍上有白光向上升騰，對他的徒弟們說：『這家有聖人，雖然口不能言語，卻是真正的大乘根器。不走在四通八達的道路上，是知道接觸污穢。』說完，長者出來行禮，問尊者需要什麼。尊者說：『我求一位侍者。』長者說：『我有一個兒子，名叫伏䭾蜜多（Buddhimitra），年齡已經五十歲，口未曾說過話，腳未曾走過路。』尊者說：『正如你所說，他真是我的弟子。』伏䭾蜜多聽了這話，立刻起身禮拜，並且說偈語：『父母不是我最親的人，誰才是最親的人？諸佛不是我的道，誰才是真正的道？』尊者用偈語回答說：『你的言語與心親近，父母無法相比。你的行為與道相合，諸佛的心就是道。向外尋求有相的佛，與你的本性並不相似。想要認識你的本心，既不是聚合也不是分離。』伏䭾蜜多聽了偈語后，便走了七步。尊者說：『這個孩子過去曾經遇到佛，悲願廣大，考慮到父母的愛情難以割捨，所以不說話也不走路。』長者於是捨棄他讓他出家。尊者隨即為他授具足戒，又告訴他說：『我現在將如來正法眼藏，交付給你，不要讓它斷絕。』於是說偈語：『虛空沒有內外之分，心法也是如此。如果了達虛空的真諦，就是通達真如的道理。』伏䭾蜜多接受了師父的囑託，用偈語讚歎說：『我的師父在禪宗祖師中，應當是第八位。教化眾生無數，都獲得阿羅漢的果位。』當時尊者就
【English Translation】 English version: The seven venerable ones, please have mercy on me and expound on the Buddha-ground. The venerable one arose from samadhi and addressed the assembly, saying, 'The Dharma I have attained is not something that exists. If you wish to recognize the Buddha-ground, you must be free from the notions of existence and non-existence.' Having spoken, he re-entered samadhi and manifested the appearance of nirvana. Nandi then built a seven-jeweled stupa on the spot to bury his entire body. This occurred in the 19th year of King Zhou Ding, the year of Xinwei.
The Eighth Patriarch, Venerable Buddhanandi:
He was a native of the country of Kamara, of the Gautama clan. He had a fleshy protuberance on the crown of his head and was eloquent and unhindered. He first met Vasumitra (婆須密), left home, and received teachings. Later, leading his disciples, he traveled to the house of Vishala in the country of Tigga. Seeing a white light rising from the roof of the house, he said to his disciples, 'There is a sage in this house. Although he is speechless, he is a true vessel of the Mahayana. He does not walk on the crossroads because he knows to avoid defilement.' After speaking, the elder came out to pay his respects and asked what he needed. The patriarch said, 'I seek an attendant.' The elder said, 'I have a son named Buddhamitra (伏䭾蜜多), who is fifty years old. He has never spoken a word, nor has he ever taken a step.' The patriarch said, 'As you say, he is truly my disciple.' Buddhamitra, upon hearing this, immediately arose, bowed, and spoke a verse: 'Parents are not my closest kin, who is the closest? The Buddhas are not my path, who is the true path?' The patriarch answered with a verse: 'Your words are close to your heart, parents cannot compare. Your actions are in harmony with the path, the minds of all Buddhas are the path. Seeking a Buddha with form externally is not like your true nature. If you wish to know your original mind, it is neither union nor separation.' After hearing the verse, Buddhamitra took seven steps. The patriarch said, 'This child has encountered the Buddha in the past, and his vows of compassion are vast. He is concerned that the love of his parents would be difficult to relinquish, so he does not speak or walk.' The elder then allowed him to leave home. The patriarch then bestowed upon him the full precepts and further told him, 'I now entrust to you the Treasury of the Eye of the True Dharma of the Tathagata. Do not let it be cut off.' Then he spoke a verse: 'The void has no inside or outside, the Dharma of the mind is also like this. If you understand the void, you will attain the truth of Suchness.' Buddhamitra received the patriarch's entrustment and praised him with a verse: 'My teacher is the eighth among the Zen patriarchs. He will transform countless beings, and all will attain the state of Arhat.' At that time, the patriarch
現神變。卻複本座。儼然寂滅。眾興寶塔。葬其全身。即周景王十二年丙寅歲也。
九祖伏䭾蜜多尊者
提伽國人也。姓毗舍羅。既受八祖付囑。后至中印度行化。時有長者香蓋。攜一子而來。瞻禮祖曰。此子處胎六十歲。因號難生。嘗會一仙者。謂此兒非凡。當爲法器。今遇尊者。可令出家。祖即與落髮授戒。羯磨之際。祥光燭座。仍感舍利三七粒現前。自此精進忘疲。既而祖告之曰。如來正法眼藏。今付于汝。汝護念之。乃說偈曰。真理本無名。因名顯真理。受得真實法。非真亦非偽。祖付法已。即入滅盡三昧。而般涅槃。眾以香油旃檀阇維。收舍利。建塔于那爛陀寺。即周敬王三十三年甲寅歲也。
十祖脅尊者
中印度人也。本名難生。將誕時。父夢一白象。背有寶座。座上安一明珠。從門而入。光照四眾。既覺。遂生。后值九祖。執侍左右。未嘗睡眠。謂其脅不至席。遂號脅尊者焉 初至華氏國。憩一樹下。右手指地而告眾曰。此地變金色。當有聖人入會。言訖。即變金色。時有長者子富那夜奢。合掌前立。祖問曰。汝從何來。答曰。我心非往。祖曰。汝何處住。答曰。我心非止。祖曰。汝不定耶。曰諸佛亦然。祖曰。汝非諸佛。曰諸佛亦非。祖因說偈曰。此地變金色。預知有聖至
【現代漢語翻譯】 現代漢語譯本：隨即顯現神通變化，之後又回到原來的座位，安詳寂靜地入滅。眾人建造寶塔，安葬了他的全身。那是周景王十二年丙寅年。
第九祖 伏馱蜜多尊者（Buddhamitra，意為佛友）
是提伽國人，姓毗舍羅。接受了第八祖的囑託后，前往中印度弘揚佛法。當時有一位名叫香蓋的長者，帶著一個兒子前來，瞻仰尊者並說道：『這個孩子在母胎中待了六十年，因此取名為難生。曾經遇到一位仙人，說這個孩子不是凡人，應當成為弘揚佛法的法器。如今遇到了尊者，可以讓他出家。』尊者就為他剃度授戒。在羯磨（Karma，佛教術語，指行為、業力）儀式時，祥光照亮了座位，並且感應到有三十七粒舍利顯現。從此他精進修行，忘記疲勞。之後，尊者告訴他說：『如來正法眼藏，現在交付給你，你要好好守護。』於是說了偈語：『真理本來沒有名稱，因為有了名稱才顯現真理。接受了真實的佛法，就既不是真也不是假。』尊者交付佛法后，就進入滅盡三昧（Nirodha-samāpatti，佛教術語，指一種禪定狀態），而般涅槃（Parinirvana，佛教術語，指完全的涅槃）。眾人用香油和旃檀火化，收集舍利，在那爛陀寺（Nalanda，古印度佛教寺院）建造佛塔。那是周敬王三十三年甲寅年。
第十祖 脅尊者（Parsva，意為肋、側）
是中印度人。本名難生。將要出生時，他的父親夢見一頭白象，背上有一個寶座，寶座上安放著一顆明珠，從門進入，光明照耀四方。醒來后，他就出生了。後來遇到了第九祖，侍奉在左右，從不睡覺，因為他的脅部不挨著蓆子，所以被稱為脅尊者。最初到達華氏國，在一棵樹下休息，右手指著地面告訴眾人說：『這塊土地會變成金色，應當有聖人來參加法會。』說完，土地就變成了金色。當時有一位長者的兒子，名叫富那夜奢（Punyayashas，意為福德名稱），合掌站在前面。尊者問道：『你從哪裡來？』回答說：『我的心沒有來處。』尊者說：『你住在哪裡？』回答說：『我的心沒有止處。』尊者說：『你沒有定性嗎？』回答說：『諸佛也是如此。』尊者說：『你不是諸佛。』回答說：『諸佛也不是。』尊者於是說了偈語：『這塊土地變成金色，預先知道有聖人到來。
【English Translation】 English version: Then he manifested supernatural powers, and returned to his original seat, serenely entering into extinction. The assembly erected a precious stupa and buried his entire body. This was in the twelfth year of King Jing of Zhou, the year Bingyin.
The Ninth Patriarch, Venerable Buddhamitra (Buddhamitra, meaning 'friend of the Buddha')
Was a native of the country of Tiga, with the surname Vishala. Having received the entrustment from the Eighth Patriarch, he later went to Central India to propagate the Dharma. At that time, there was an elder named Xiang Gai, who came with a son, paid homage to the Patriarch, and said: 'This child has been in the womb for sixty years, hence the name Nan Sheng (difficult to be born). He once met an immortal who said that this child is no ordinary person and should become a vessel for the Dharma. Now that he has met the Venerable One, he can be ordained.' The Patriarch then shaved his head and gave him the precepts. During the Karma (Karma, Buddhist term referring to action, deed, or volition) ceremony, auspicious light illuminated the seat, and thirty-seven relics manifested. From then on, he practiced diligently, forgetting fatigue. Later, the Patriarch told him: 'The Treasury of the Eye of the True Dharma of the Tathagata is now entrusted to you. You must protect it well.' Then he spoke a verse: 'True principle originally has no name; because of names, true principle is revealed. Receiving the true Dharma is neither true nor false.' After entrusting the Dharma, the Patriarch entered the Nirodha-samāpatti (Nirodha-samāpatti, Buddhist term referring to a state of cessation) and attained Parinirvana (Parinirvana, Buddhist term referring to complete Nirvana). The assembly cremated him with fragrant oil and sandalwood, collected the relics, and built a stupa at Nalanda Monastery (Nalanda, ancient Indian Buddhist monastery). This was in the thirty-third year of King Jing of Zhou, the year Jiayin.
The Tenth Patriarch, Venerable Parsva (Parsva, meaning 'rib' or 'side')
Was a native of Central India. His original name was Nan Sheng (difficult to be born). When he was about to be born, his father dreamed of a white elephant with a precious seat on its back, and a bright pearl placed on the seat, entering through the door, illuminating the four assemblies. Upon awakening, he was born. Later, he met the Ninth Patriarch and attended to him, never sleeping, because his side never touched the mat, hence he was called Venerable Parsva. He first arrived in the country of Hua, resting under a tree, pointing to the ground with his right finger and telling the assembly: 'This land will turn golden, and a sage should come to join the assembly.' After speaking, the land turned golden. At that time, there was an elder's son named Punyayashas (Punyayashas, meaning 'meritorious name'), standing in front with his palms together. The Patriarch asked: 'Where do you come from?' He replied: 'My mind has no coming.' The Patriarch said: 'Where do you dwell?' He replied: 'My mind has no dwelling.' The Patriarch said: 'Are you not fixed?' He replied: 'The Buddhas are also like this.' The Patriarch said: 'You are not the Buddhas.' He replied: 'The Buddhas are also not.' The Patriarch then spoke a verse: 'This land turns golden, foreknowing a sage will arrive.'
。當坐菩提樹。覺華而成已。夜奢復說偈曰。師坐金色地。常說真實義。回光而照我。令入三摩諦。祖知其意。即度出家。復具戒品。乃告之曰。如來正法眼藏。今付于汝。汝護念之。乃說偈曰。真體自然真。因真說有理。領得真真法。無行亦無止。祖付法已。即現神變。而入涅槃。化火自焚。四眾各以衣裓盛舍利。隨處興塔而供養之。即周貞定王二十八年己亥歲也。
十一祖富那夜奢尊者
華氏國人也。姓瞿曇氏。父寶身。既得法于脅尊者。尋詣波羅奈國。有馬鳴大士。迎而作禮。問曰。我欲識佛。何者即是。祖曰。汝欲識佛。不識者是。曰佛既不識。焉知是乎。祖曰。既不識佛。焉知不是。曰此是鋸義。祖曰。彼是木義。祖問。鋸義者何。曰與師平出。馬鳴卻問。木義者何。祖曰。汝被我解。馬鳴豁然省悟。稽首歸依。遂求剃度。祖謂眾曰。此大士者。昔為毗舍利國王。其國有一類人。如馬裸露。王運神力。分身為蠶彼乃得衣。王后復生中印度。馬人感戀悲鳴。因號馬鳴焉。如來記云。吾滅度后六百年。當有賢者馬鳴。于波羅奈國。摧伏異道。度人無量。繼吾傳化。今正是時。即告之曰。如來正法眼藏。今付于汝。即說偈曰。迷悟如隱顯。明暗不相離。今付隱顯法。非一亦非二。尊者付法已。即現神
【現代漢語翻譯】 現代漢語譯本：當他坐在菩提樹下，覺悟成佛之後，夜奢再次用偈語說道：『老師坐在金色的地上，經常宣說真實的意義，迴轉光明來照耀我，使我進入三摩地（Samadhi，一種精神高度集中狀態）。』 祖師知道他的心意，就為他剃度出家，並授予具足戒。然後告訴他說：『如來（Tathagata，佛的稱號之一）的正法眼藏，現在交付給你，你要好好守護它。』 於是說了偈語：『真體本來就是自然真，因為真才說有道理。領悟了真真的法，無所作為也無所停止。』 祖師傳法完畢，就示現神通，進入涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態）。化為火焰自身焚燒，四眾弟子各自用衣角盛裝舍利（Sarira，佛教術語，指高僧火化后的遺骨），隨處建造佛塔來供養。那時是周貞定王二十八年己亥年。
第十一祖 富那夜奢尊者
是華氏國人，姓瞿曇氏，父親是寶身。他在脅尊者那裡得到佛法后，前往波羅奈國。有一位馬鳴大士迎接他並行禮，問道：『我想認識佛，哪個才是佛？』 祖師說：『你想認識佛，不認識的就是。』 馬鳴說：『佛既然不認識，怎麼知道就是呢？』 祖師說：『既然不認識佛，怎麼知道不是呢？』 馬鳴說：『這是鋸子的意義。』 祖師說：『那是木頭的意義。』 祖師問：『鋸子的意義是什麼？』 馬鳴說：『與老師平分而出。』 馬鳴反問：『木頭的意義是什麼？』 祖師說：『你被我解開了。』 馬鳴豁然開悟，叩頭歸依，於是請求剃度。祖師對眾人說：『這位大士，過去是毗舍離國的國王，他的國家有一種人，像馬的陰莖一樣。國王運用神力，分身變成蠶，他們才得到衣服。國王后來又投生到中印度，馬人感念悲傷地鳴叫，因此號稱馬鳴。』 如來曾經預言說：『我滅度后六百年，當有賢者馬鳴，在波羅奈國，摧伏外道，度化無量的人，繼承我的傳化。』 現在正是時候。就告訴馬鳴說：『如來（Tathagata，佛的稱號之一）的正法眼藏，現在交付給你。』 於是說了偈語：『迷惑和覺悟就像隱藏和顯現，光明和黑暗不相分離。現在交付給你這隱藏和顯現的法，不是一也不是二。』 尊者傳法完畢，就示現神
【English Translation】 English version: When he sat under the Bodhi tree and attained Buddhahood, Yaksha again spoke in verse, saying, 'The teacher sits on the golden ground, constantly expounding the true meaning, turning the light to illuminate me, causing me to enter Samadhi (a state of profound spiritual concentration).' The Patriarch, knowing his intention, ordained him as a monk and conferred upon him the complete precepts. Then he told him, 'The Tathagata's (one of the titles of the Buddha) treasury of the Eye of the True Dharma is now entrusted to you; protect and cherish it well.' Thereupon, he spoke a verse, saying, 'The true essence is naturally true; because of the true, reason is spoken. Comprehending the true true Dharma, there is neither action nor cessation.' After the Patriarch transmitted the Dharma, he manifested spiritual powers and entered Nirvana (a Buddhist term referring to the state of liberation from the cycle of birth and death). He transformed into flames and self-immolated. The fourfold assembly each used the corners of their robes to collect the Sarira (Buddhist term referring to the relics of a high monk after cremation), erecting pagodas everywhere to make offerings. That was the year of Ji Hai, the twenty-eighth year of King Zhending of the Zhou Dynasty.
The Eleventh Patriarch, Venerable Punyayasha
Was a native of the Hua Kingdom, of the Gautama clan, his father being Baoshen. Having received the Dharma from Venerable Xie, he went to the country of Varanasi. There, the Bodhisattva Ashvaghosa greeted him and paid respects, asking, 'I wish to recognize the Buddha; which one is it?' The Patriarch said, 'If you wish to recognize the Buddha, that which does not recognize is it.' Ashvaghosa said, 'If the Buddha is not recognized, how can one know it is?' The Patriarch said, 'Since the Buddha is not recognized, how can one know it is not?' Ashvaghosa said, 'This is the meaning of the saw.' The Patriarch said, 'That is the meaning of the wood.' The Patriarch asked, 'What is the meaning of the saw?' Ashvaghosa said, 'To emerge equally with the teacher.' Ashvaghosa then asked, 'What is the meaning of the wood?' The Patriarch said, 'You are being dissected by me.' Ashvaghosa suddenly awakened, prostrated and took refuge, and then requested ordination. The Patriarch said to the assembly, 'This great being was formerly the king of the country of Vaishali. In his country, there was a type of people like horse penises. The king used his divine power, dividing his body into silkworms, so they could obtain clothing. The king was later reborn in Central India, and the horse-people, feeling longing and sorrow, cried out, hence the name Ashvaghosa.' The Tathagata once prophesied, 'Six hundred years after my Nirvana, there will be a wise man named Ashvaghosa, in the country of Varanasi, who will subdue heretical paths, liberate countless people, and continue my transmission.' Now is the time. He then told Ashvaghosa, 'The Tathagata's (one of the titles of the Buddha) treasury of the Eye of the True Dharma is now entrusted to you.' Thereupon, he spoke a verse, saying, 'Delusion and enlightenment are like concealment and manifestation; light and darkness are inseparable. Now I entrust to you this Dharma of concealment and manifestation, which is neither one nor two.' After the Venerable transmitted the Dharma, he manifested spiritual
變。湛然圓寂。眾興寶塔。以閟全身。即周安王十九年戊戌歲也。
十二祖馬鳴大士
波羅奈國人也。亦名功勝。以有作無作諸功德。最為殊勝。故名焉。既受法于夜奢尊者。後於華氏國。轉妙法輪。忽有老人座前仆地。祖謂眾曰。此非庸流。當有異相。言訖不見。俄從地涌出一金色人。復化為女子。右手指祖。而說偈曰。稽首長老尊。當受如來記。今於此地上。宣通第一義。說偈已。瞥然不見。祖曰。將有魔來與吾較(音角)力。有頃風雨暴至。天地晦冥。祖曰。魔之來信矣。吾當除之。即指空中。現一大金龍。奮發威神。震動山嶽。祖儼然于座。魔事隨滅。經七日有一小蟲。大若蟭螟。潛形座下。祖以手取之。示眾曰。斯乃魔之所變。盜聽吾法耳。乃放之令去。魔不能動。祖告之曰。汝但歸依三寶。即得神通。遂複本形。作禮懺悔。祖問曰。汝名誰耶。眷屬多少。曰我名迦毗摩羅。有三千眷屬。祖曰。盡汝神力變化若何。曰我化巨海。極為小事。祖曰。汝化性海得否。曰何謂性海。我未嘗知。祖即為說性海曰。山河大地皆依建立。三昧六通由茲發現。迦毗摩羅聞言。遂發信心。與徒眾三千。俱求剃度。祖乃召五百羅漢。與授具戒。復告之曰。如來正法眼藏。今當付汝。汝聽偈言。隱顯即本法。明暗元
【現代漢語翻譯】 現代漢語譯本 變化。湛然圓寂（圓寂：佛教指僧尼去世）。眾人興建寶塔，用來安葬他的全身。那年是周安王十九年戊戌年。
第十二祖 馬鳴大士（Mahāśrīka）：
是波羅奈國（Bārāṇasī）人，也叫功勝，因為他所具有的有為和無為的各種功德，最為殊勝，所以因此得名。他從夜奢尊者（Yasas）那裡接受佛法后，在華氏國（Pāṭaliputra）轉動妙法輪。忽然有一位老人在他座位前倒地。馬鳴大士對眾人說：『此人不是普通人，應當有奇異的相貌。』說完就不見了。一會兒，從地裡涌出一個金色的人，又變化成女子，用右手指著馬鳴大士，說了偈語：『稽首長老尊，當受如來記。今於此地上，宣通第一義。』（稽首：叩頭。如來記：對未來成佛的預言。第一義：最高的真理）。說完，忽然就不見了。馬鳴大士說：『將有魔來與我較量。』不久，狂風暴雨突然降臨，天地一片昏暗。馬鳴大士說：『魔的到來是確實的，我應當除去他。』隨即指向空中，顯現出一條巨大的金龍，奮發威嚴神力，震動山嶽。馬鳴大士安然端坐在座位上，魔事隨即消失。過了七天，有一隻小蟲，像蟭螟一樣大，隱藏在座位下。馬鳴大士用手抓住它，給眾人看，說：『這是魔所變化的，來盜聽我的佛法。』於是放它離去，魔卻不能動彈。馬鳴大士告訴它說：『你只要歸依三寶，就能得到神通。』於是恢復了原來的形狀，向馬鳴大士行禮懺悔。馬鳴大士問：『你叫什麼名字？有多少眷屬？』回答說：『我名叫迦毗摩羅（Kapimala），有三千眷屬。』馬鳴大士問：『用盡你的神力，能變化成什麼？』回答說：『我變化成巨大的海，是極小的事情。』馬鳴大士問：『你能變化成性海嗎？』回答說：『什麼是性海？我從未聽說過。』馬鳴大士就為他說性海：『山河大地都依它建立，三昧六通由它發現。』（三昧：佛教的禪定。六通：佛教的六種神通）。迦毗摩羅聽了，於是發起信心，和他的三千徒眾，一起請求剃度。馬鳴大士於是召集五百羅漢，為他們授具足戒。又告訴他們說：『如來正法眼藏，現在應當傳付給你。你聽我說偈語：隱顯即本法，明暗元
【English Translation】 English version He transformed. Zhanran passed away peacefully (passed away peacefully: Buddhist term for the death of a monk or nun). The community erected a precious pagoda to enshrine his entire body. That year was the year of Wuxu, the 19th year of King An of Zhou.
The 12th Patriarch, the Great Master Asvaghosa (Mahāśrīka):
He was a native of the country of Bārāṇasī, also known as Gunasiddhi, because his meritorious virtues, both conditioned and unconditioned, were the most outstanding, hence the name. After receiving the Dharma from Venerable Yasas, he turned the wonderful Dharma wheel in the country of Pāṭaliputra. Suddenly, an old man fell to the ground in front of his seat. Asvaghosa said to the assembly, 'This is no ordinary person; there should be an extraordinary appearance.' As soon as he finished speaking, the old man disappeared. A golden man emerged from the ground, and then transformed into a woman, pointing at Asvaghosa with her right finger, and spoke a verse: 'I bow to the venerable elder, who will receive the prediction of the Tathagata. Here on this earth, proclaim the supreme meaning.' (Tathagata: 'Thus Gone One', an epithet of the Buddha). After reciting the verse, she suddenly disappeared. Asvaghosa said, 'A demon will come to contend with me.' Soon after, a violent storm arose, and heaven and earth became dark. Asvaghosa said, 'The arrival of the demon is certain; I should eliminate him.' Immediately, he pointed to the sky, and a great golden dragon appeared, displaying its majestic power, shaking the mountains and peaks. Asvaghosa sat serenely on his seat, and the demonic events disappeared. After seven days, a small insect, as small as a gnat, hid under the seat. Asvaghosa took it in his hand, showed it to the assembly, and said, 'This is a transformation of the demon, who came to steal and listen to my Dharma.' Then he released it to leave, but the demon could not move. Asvaghosa told it, 'As long as you take refuge in the Three Jewels, you will obtain supernatural powers.' Then it reverted to its original form, bowed and repented to Asvaghosa. Asvaghosa asked, 'What is your name? How many are your retinue?' It replied, 'My name is Kapimala, and I have three thousand in my retinue.' Asvaghosa asked, 'Using all your divine power, what can you transform into?' It replied, 'Transforming into a vast ocean is a very small matter for me.' Asvaghosa asked, 'Can you transform into the nature-sea?' It replied, 'What is the nature-sea? I have never heard of it.' Asvaghosa then explained the nature-sea to him: 'Mountains, rivers, and the great earth are all established upon it; samadhi and the six supernatural powers arise from it.' (Samadhi: Buddhist meditation. Six supernatural powers: the six kinds of supernatural abilities in Buddhism). Upon hearing this, Kapimala generated faith, and together with his three thousand followers, requested ordination. Asvaghosa then summoned five hundred Arhats and conferred the full precepts upon them. He further told them, 'The Tathagata's treasury of the true Dharma eye, I shall now entrust to you. Listen to my verse: Concealment and manifestation are the fundamental Dharma; light and darkness are originally
不二。今付悟了法。非取亦非離。付囑已。即入龍奮迅三昧。挺身空中。如日輪相。然後示滅。四眾以真體。藏之龍龕。即周顯王四十二年甲午歲也。
十三祖迦毗摩羅尊者
華氏國人也。初為外道。有徒三千。通諸異論。後於馬鳴尊者得法。領徒至西印度。彼有太子。名云自在。仰尊者名。請于宮中供養。祖曰。如來有教。沙門不得親近國王大臣權勢之家。太子云。我今國城之北。有大山焉。山有一石窟。可禪寂於此否。祖曰諾。即入彼山。行數里。逢一大蟒。祖直前不顧。盤繞祖身。祖因與授三歸依。蟒聽訖而去。祖將至石窟。復有一老人。素服而出。合掌問訊。祖曰。汝何所止。答曰。我昔嘗為比丘。多樂寂靜。有初學比丘。數來請益。而我煩于應答。起嗔恨想。命終墮為蟒身。住是窟中。今已千載。適遇尊者。獲聞戒法。故來謝爾。祖問曰。此山更有何人居止。曰北去十里。有大樹蔭覆五百大龍。其樹王名龍樹。常為龍眾說法。我亦聽受耳。祖遂與徒眾詣彼。龍樹出迎曰。深山孤寂。龍蟒所居。大德至尊。何枉神足。祖曰。吾非至尊。來訪賢者。龍樹默唸。此師得決定性。明道眼否。是大聖繼真乘否。祖曰。汝雖心語。我已意知。但辦出家。何慮吾之不聖。龍樹聞已悔謝。祖即與度脫。及五百龍
【現代漢語翻譯】 現代漢語譯本： 不二（指沒有分別）。現在我將佛法傳給你。既不是獲取，也不是捨棄。傳授完畢。隨即進入龍奮迅三昧（一種禪定狀態）。身體挺立於空中，呈現出如日輪一般的形象。然後示現涅槃。四眾弟子將真身，安葬在龍龕（安放舍利的石室）。那是在周顯王四十二年甲午年。
第十三祖 迦毗摩羅尊者（Kāpimala）
是華氏國人。最初是外道，有三千門徒，精通各種不同的理論。後來從馬鳴尊者（Āryāśura）那裡得到佛法。帶領門徒前往西印度。那裡有一位太子，名叫云自在（Meghasvatantra），仰慕尊者的名聲，邀請到宮中供養。尊者說：『如來有教導，沙門（出家人）不得親近國王、大臣等有權勢的家族。』太子說：『我現在國都的北面，有一座大山。山中有一個石窟，可以在那裡禪修嗎？』尊者說：『可以。』隨即進入那座山。走了幾里路，遇到一條大蟒蛇。尊者直接向前走，毫不顧忌。蟒蛇盤繞尊者的身體。尊者因此為它授三歸依（皈依佛、法、僧）。蟒蛇聽完后離去。尊者將要到達石窟時，又有一位老人，身穿素服出來，合掌問訊。尊者說：『你住在哪裡？』回答說：『我過去曾經是比丘（出家人），非常喜歡安靜。有初學比丘，多次前來請教，而我厭煩于應答，產生了嗔恨的想法。命終后墮落為蟒蛇身，住在這窟中。現在已經一千年了。恰好遇到尊者，有幸聽聞戒法，所以前來感謝您。』尊者問道：『這座山中還有什麼人居住？』回答說：『向北去十里，有一棵大樹，樹蔭覆蓋著五百條大龍。那棵樹的樹王名叫龍樹（Nāgārjuna），經常為龍眾說法。我也聽受。』尊者於是和徒眾前往那裡。龍樹出來迎接說：『深山孤寂，是龍蟒居住的地方。大德至尊，為何屈尊降臨？』尊者說：『我不是至尊，是來拜訪賢者的。』龍樹默默地想：『這位老師得到決定性了嗎？開明了道眼了嗎？是繼承真正佛法的大聖人嗎？』尊者說：『你雖然在心中默語，我已經用意念知道了。只要辦理出家，何必擔心我不是聖人呢？』龍樹聽后懺悔謝罪。尊者就為他剃度，以及五百條龍。
【English Translation】 English version: 'Non-duality'. Now I entrust the Dharma to you. It is neither taking nor leaving. The entrustment is complete. Immediately, he entered the Dragon Swift Samadhi (a state of meditative absorption). His body stood upright in the air, appearing like the form of the sun. Then he manifested Nirvana. The fourfold assembly buried his true body in the Dragon Shrine (a stone chamber for placing relics). That was in the year Jiawu, the forty-second year of King Xian of Zhou.
The Thirteenth Patriarch, Venerable Kāpimala
He was a native of the Hua's country. Initially, he was a follower of external paths, with three thousand disciples, well-versed in various heterodox theories. Later, he obtained the Dharma from Venerable Āryāśura. He led his disciples to West India. There was a prince there named Meghasvatantra, who admired the Venerable's reputation and invited him to be supported in the palace. The Venerable said, 'The Tathagata has taught that Shramanas (monastics) should not be close to kings, ministers, or powerful families.' The prince said, 'To the north of my kingdom, there is a large mountain. In the mountain, there is a stone cave. Can one practice meditation there?' The Venerable said, 'Yes.' He then entered that mountain. After walking several miles, he encountered a large python. The Venerable walked straight ahead without hesitation. The python coiled around the Venerable's body. The Venerable then bestowed the Three Refuges (taking refuge in the Buddha, Dharma, and Sangha) upon it. After listening, the python departed. As the Venerable was about to reach the stone cave, an old man in plain clothes came out and greeted him with palms together. The Venerable said, 'Where do you reside?' He replied, 'I was once a Bhikshu (monk), and I greatly enjoyed solitude. Some newly learning Bhikshus often came to ask for instruction, but I was annoyed by answering and developed thoughts of anger. After death, I fell into the body of a python and have lived in this cave. Now it has been a thousand years. Fortunately, I have encountered the Venerable and had the opportunity to hear the precepts, so I have come to thank you.' The Venerable asked, 'Are there any other people living in this mountain?' He replied, 'Ten miles to the north, there is a large tree, the shade of which covers five hundred great dragons. The king of that tree is named Nāgārjuna, and he often preaches the Dharma to the dragon assembly. I also listen.' The Venerable then went there with his disciples. Nāgārjuna came out to greet them, saying, 'The deep mountains are desolate, the dwelling place of dragons and pythons. Virtuous and Venerable One, why do you condescend to visit?' The Venerable said, 'I am not the most Venerable, but I have come to visit the worthy.' Nāgārjuna silently thought, 'Has this teacher attained decisiveness? Has he opened the Dharma Eye? Is he a great sage who inherits the true Dharma?' The Venerable said, 'Although you speak silently in your heart, I already know it with my mind. Just take ordination, why worry that I am not a sage?' After hearing this, Nāgārjuna repented and apologized. The Venerable then ordained him, as well as five hundred dragons.
眾。俱授具戒。復告之曰。今以如來正法眼藏。付囑于汝。諦聽偈言。非隱非顯法。說是真實際。悟此隱顯法。非愚亦非智。付法已。即現神變。化火焚身。龍樹收五色舍利。建塔焉。即周赧王四十六年壬辰歲也。
十四祖龍樹尊者
西天竺國人也。亦名龍勝。始於摩羅尊者得法。后至南印度。彼國之人。多信福業。祖為說法。遞相謂曰。人有福業。世間第一。徒言佛性。誰能睹之。祖曰。汝欲見佛性。先須除我慢。彼人曰。佛性大小祖曰。非大非小。非廣非狹。無福無報。不死不生。彼聞理勝。悉回初心。祖復于座上。現自在身。如滿月輪。一切眾唯聞法音。不睹祖相。彼眾中有長者子。名迦那提婆。謂眾曰。識此相否。眾曰。目所未睹。安能辨識。提婆曰。此是尊者現佛性體相。以示我等。何以知之。蓋以無相三昧。形如滿月。佛性之義。廓然虛明。言訖。輪相即隱。復居本座。而說偈言。身現圓月相。以表諸佛體。說法無其形。用辨非聲色。彼眾聞偈。頓悟無生。咸愿出家。以求解脫。祖即為剃髮。命諸聖授具 其國先有外道五千餘眾。作大幻術。眾皆宗仰。祖悉為化之。令歸三寶 復造大智度論。中論。十二門論。垂之於世。后告上首弟子迦那提婆曰。如來正法眼藏。今當付汝。聽吾偈言。為明
【現代漢語翻譯】 現代漢語譯本 眾僧都接受了具足戒。龍樹尊者又告訴他們說：『現在我將如來的正法眼藏交付給你們，仔細聽我的偈語：不是隱藏也不是顯露的法，這就是真實的實際。領悟這隱藏和顯露的法，就不是愚笨也不是智慧。』交付佛法后，龍樹尊者立即顯現神通變化，化為火焰焚燒自身。龍樹（Nagarjuna）的弟子們收集了五色舍利，建造佛塔供奉。那時是周赧王四十六年壬辰年。
第十四祖 龍樹尊者（Nagarjuna）
是西天竺國人，也叫龍勝（Nagarjuna）。最初從摩羅尊者（Maha）那裡得到佛法，後來到了南印度。那個國家的人，大多相信福報功業。龍樹尊者為他們說法，他們互相說道：『人有福報功業，是世間第一。空說佛性，誰能看見呢？』龍樹尊者說：『你們想要見佛性，首先要去除我慢之心。』那些人問：『佛性有大小嗎？』龍樹尊者說：『不是大也不是小，不是廣也不是狹窄，沒有福報也沒有惡報，不死也不生。』他們聽了覺得很有道理，都改變了最初的想法。龍樹尊者又在座位上，顯現自在之身，像滿月一樣。所有人都只聽到法音，看不到龍樹尊者的相貌。人群中有一個長者的兒子，名叫迦那提婆（Kanadeva），對大家說：『你們認識這個相嗎？』眾人說：『眼睛沒有看到過，怎麼能辨認呢？』迦那提婆（Kanadeva）說：『這是尊者顯現佛性的體相，來向我們展示。為什麼知道呢？因為這是用無相三昧，形狀像滿月。佛性的意義，空曠而明亮。』說完，滿月之相就消失了，龍樹尊者又回到原來的座位上，說了偈語：『身體顯現圓月之相，用來表示諸佛的本體。說法沒有固定的形狀，用以辨別不是聲音和顏色。』那些人聽了偈語，頓時領悟了無生之理，都願意出家，以求解脫。龍樹尊者就為他們剃髮，命令眾聖為他們授具足戒。那個國家先前有外道五千多人，會做大的幻術，眾人都很崇拜他們。龍樹尊者都把他們教化了，讓他們歸依三寶。龍樹尊者又造了大智度論、中論、十二門論，流傳於世。後來告訴首座弟子迦那提婆（Kanadeva）說：『如來正法眼藏，現在應當交付給你。聽我的偈語：爲了闡明』
【English Translation】 English version The assembly all received the full precepts. He further told them, 'Now I entrust to you the Tathagata's Treasury of the Eye of the True Dharma. Listen carefully to this verse: It is neither hidden nor revealed Dharma; it speaks of true reality. Understanding this hidden and revealed Dharma is neither foolish nor wise.' After entrusting the Dharma, he immediately manifested spiritual transformations, transforming into flames and burning his body. Nagarjuna (Nagarjuna) collected the five-colored relics and built a stupa. This was in the forty-sixth year of King Nan of Zhou, the year of Ren Chen.
The Fourteenth Ancestor, Venerable Nagarjuna (Nagarjuna)
He was a native of West India, also known as Longsheng (Nagarjuna). He initially obtained the Dharma from Venerable Maha, and later went to South India. The people of that country mostly believed in meritorious deeds. The Ancestor preached the Dharma to them, and they said to each other, 'People with meritorious deeds are the first in the world. Empty talk of Buddha-nature, who can see it?' The Ancestor said, 'If you want to see Buddha-nature, you must first remove your arrogance.' Those people asked, 'Is Buddha-nature large or small?' The Ancestor said, 'It is neither large nor small, neither wide nor narrow, without merit or retribution, neither dying nor being born.' Hearing this reasonable explanation, they all changed their initial thoughts. The Ancestor then manifested a self-existent body on the seat, like a full moon. Everyone only heard the Dharma sound and did not see the Ancestor's appearance. Among the assembly was the son of an elder, named Kanadeva (Kanadeva), who said to the assembly, 'Do you recognize this form?' The assembly said, 'Our eyes have not seen it, how can we recognize it?' Kanadeva (Kanadeva) said, 'This is the Venerable One manifesting the essence of Buddha-nature to show us. How do we know this? Because it is using the Samadhi of No-Form, shaped like a full moon. The meaning of Buddha-nature is vast and clear.' After speaking, the full moon form disappeared, and the Ancestor returned to his original seat and spoke this verse: 'The body manifests the form of a round moon, to represent the bodies of all Buddhas. Preaching the Dharma has no fixed form, to distinguish it from sound and color.' Hearing this verse, those people instantly awakened to the principle of no-birth and all wished to leave home to seek liberation. The Ancestor then shaved their heads and ordered the saints to administer the full precepts. In that country, there were previously more than five thousand heretics who practiced great illusions, and the people all revered them. The Ancestor transformed them all, causing them to take refuge in the Three Jewels. The Ancestor also created the Mahaprajnaparamita Sastra, the Madhyamaka Sastra, and the Twelve Gate Sastra, which were passed down to the world. Later, he told his chief disciple, Kanadeva (Kanadeva), 'The Tathagata's Treasury of the Eye of the True Dharma should now be entrusted to you. Listen to my verse: In order to clarify'
隱顯法。方說解脫理。於法心不證。無瞋亦無喜。付法訖。入月輪三昧。廣現神變。復就本座。凝然禪寂。迦那提婆。與諸四眾。共建寶塔以葬焉。即秦始皇三十五年己丑歲也。
十五祖迦那提婆尊者
南天竺國人也。姓毗舍羅。初求福業。兼樂辨論。后謁龍樹大士。將及門。龍樹知是智人。先遣侍者。以滿缽水。置於座前。尊者睹之。即以一針投之而進。欣然契會。龍樹即為說法。不起于座。現月輪相。唯聞其聲。不見其形。祖語眾曰。今此瑞者。師現佛性。表說法非聲色也 祖既得法后。至迦毗羅國。彼有長者。曰梵摩凈德。一日園樹生耳如菌。味甚美。唯長者與第二子羅睺羅多。取而食之。取已隨長。盡而復生。自余親屬皆不能見。祖知其宿因。遂至其家。長者乃問其故。祖曰。汝家昔曾供養一比丘。然此比丘。道眼未明。以虛沾信施故。報為木菌。唯汝與子。精誠供養。得以享之。余即否矣。又問。長者年多少。答曰。七十有九。祖乃說偈曰。入道不通理。復身還信施。汝年八十一。此樹不生耳。長者聞偈已。彌加嘆伏。且云。弟子衰老。不能事師。愿舍次子。隨師出家。祖曰。昔如來記此子。當第二五百年。為大教主。今之相遇。蓋符宿因。即與剃髮執侍。后至巴連弗城。聞諸外道慾障佛法。
【現代漢語翻譯】 現代漢語譯本： 隱沒又顯現這種方法，是爲了宣說解脫的道理。如果對於佛法內心沒有證悟，那麼即使沒有嗔恨也不會有喜悅。交付佛法之後，迦那提婆進入月輪三昧，廣泛顯現神通變化，然後回到原來的座位，凝神禪定。迦那提婆與所有僧眾一起建造寶塔來安葬他。那一年是秦始皇三十五年，己丑年。
第十五祖 迦那提婆尊者
是南天竺國人，姓毗舍羅。最初追求福報功業，也喜歡辯論。後來去拜見龍樹大士，將要到達門口時，龍樹知道他是具有智慧的人，先派侍者用盛滿水的缽，放在座位前。迦那提婆看到后，立刻用一根針投進缽中然後進去，龍樹非常高興，覺得他與自己心意相通。龍樹就為他說法，沒有離開座位，顯現出月輪的形象，只聽見他的聲音，看不見他的形體。迦那提婆對大家說：『現在這種祥瑞的景象，是老師顯現佛性，表明說法不在於聲音和形色。』迦那提婆得到佛法后，來到迦毗羅國。那裡有一位長者，名叫梵摩凈德（梵摩凈德：Brahma-凈德，人名）。一天，園中的樹木長出像蘑菇一樣的木耳，味道非常鮮美，只有長者和他的第二個兒子羅睺羅多（羅睺羅多：Rahula-多，人名）才能採摘食用。採摘后木耳會隨著生長，採摘完了又會重新生長。其他的親屬都看不見這些木耳。迦那提婆知道這是他們前世的因緣，於是來到長者的家中。長者問他這是什麼原因。迦那提婆說：『你們家過去曾經供養一位比丘（比丘：bhiksu，佛教出家男眾的通稱），但是這位比丘的道眼沒有開明，虛假地接受了你們的供養，所以轉世為木菌。只有你和你的兒子，以精誠之心供養，所以能夠享用這些木耳，其他人就不行了。』又問長者多少歲了，長者回答說：『七十九歲了。』迦那提婆於是說偈語：『入道不通理，復身還信施。汝年八十一，此樹不生耳。』長者聽了偈語后，更加讚歎佩服，並且說：『弟子已經衰老，不能侍奉師父，願意捨棄第二個兒子，跟隨師父出家。』迦那提婆說：『過去如來（如來：Tathagata，佛的稱號之一）預言這個孩子，將在第二個五百年中，成為偉大的教主。今天我們相遇，是符合前世的因緣。』於是為他剃髮，讓他執侍。後來到達巴連弗城（巴連弗城：Pataliputra，古代印度城市），聽說各位外道想要阻礙佛法。
【English Translation】 English version: The method of concealment and manifestation is to expound the principle of liberation. If the mind does not realize the Dharma, there will be neither anger nor joy. After entrusting the Dharma, Kanadeva entered the Samadhi of the Lunar Wheel, extensively manifesting supernatural transformations, and then returned to his original seat, serenely meditating. Kanadeva and all the Sangha built a precious pagoda to bury him. That year was the thirty-fifth year of Qin Shi Huang, the year of Ji Chou.
The Fifteenth Patriarch, Venerable Kanadeva
He was a native of South India, of the surname Vishala. Initially, he sought blessings and meritorious deeds, and also enjoyed debate. Later, he went to visit the great master Nagarjuna. As he approached the gate, Nagarjuna knew he was a wise man and first sent a attendant to place a bowl full of water in front of the seat. Upon seeing it, Kanadeva immediately threw a needle into the bowl and entered. Nagarjuna was delighted and felt that he was of one mind with him. Nagarjuna then expounded the Dharma for him, without leaving his seat, manifesting the image of the Lunar Wheel, only hearing his voice and not seeing his form. Kanadeva said to everyone: 'This auspicious sign now is the teacher manifesting the Buddha-nature, indicating that the Dharma is not in sound and form.' After Kanadeva obtained the Dharma, he went to Kapilavastu. There was an elder there named Brahma-shuddha-deva (Brahma-shuddha-deva: Brahma-pure-virtue, a person's name). One day, the trees in the garden grew ears like mushrooms, which tasted very delicious. Only the elder and his second son, Rahula-bhadra (Rahula-bhadra: Rahula-good, a person's name), could pick and eat them. After picking, the ears would grow again, and after being picked completely, they would regrow. Other relatives could not see these ears. Kanadeva knew this was their past karma, so he went to the elder's house. The elder asked him what the reason was. Kanadeva said: 'Your family used to make offerings to a bhikshu (bhikshu: a Buddhist monk), but this bhikshu's eye of the Tao was not clear, and he falsely accepted your offerings, so he was reborn as wood fungus. Only you and your son, with sincere hearts, made offerings, so you can enjoy these ears, but others cannot.' He also asked the elder how old he was, and the elder replied: 'Seventy-nine years old.' Kanadeva then spoke a verse: 'Entering the Tao without understanding the principle, returning to repay the offerings. When you are eighty-one years old, this tree will not grow ears.' After hearing the verse, the elder was even more amazed and admired, and said: 'This disciple is old and cannot serve the master, and is willing to give up his second son to follow the master to become a monk.' Kanadeva said: 'In the past, the Tathagata (Tathagata: one of the titles of the Buddha) predicted that this child would become a great teacher in the second five hundred years. Today we meet, which is in accordance with the past karma.' So he shaved his head and had him attend to him. Later, he arrived at Pataliputra (Pataliputra: an ancient Indian city) and heard that various heretics wanted to obstruct the Buddha Dharma.
計之既久。祖乃執長幡。入彼眾中。彼問祖曰。汝何不前。祖曰。汝何不后。彼曰。汝似賤人。祖曰。汝似良人。彼曰。汝解何法。祖曰。汝百不解。彼曰。我欲得佛。祖曰。我灼然得佛。彼曰。汝不合得。祖曰。元道我得。汝實不得。彼曰。汝既不得。云何言得。祖曰。汝有我故。所以不得。我無我我。故自當得。彼辭既屈。乃問祖曰。汝名何等。祖曰。我名迦那提婆。彼既夙聞祖名。乃悔過致謝。時眾中猶互興問難。祖析以無礙之辨。由是歸伏。乃告上足羅睺羅多。而付法眼。偈曰。本對傳法人。為說解脫理。於法實無證。無終亦無始。祖說偈已。入奮迅定。身放光而歸寂滅。學眾興塔而供養之。即前漢文帝后元三年庚辰歲也。
五燈全書卷第一 卍新續藏第 81 冊 No. 1571 五燈全書(第1卷-第33卷)
五燈全書卷第二
京都聖感禪寺住持(臣)僧 (超永) 編輯
京都古華嚴寺住持(臣)僧 (超揆) 較閱 進呈
西天祖師
十六祖羅睺羅多尊者
迦毗羅國人也。行化至室羅筏城。有河。名曰金水。其味殊美。中流復現五佛影。祖告眾曰。此河之源。凡五百里。有聖者僧伽難提。居於彼處。佛志一千年后當紹聖位。語已領諸學眾。
【現代漢語翻譯】 現代漢語譯本： 經過長時間的考慮，迦那提婆（Kanadeva）祖師拿著長幡，走入那些人之中。他們問祖師：『你為什麼不向前？』祖師說：『你為什麼不向后？』他們說：『你像個**。』祖師說：『你像個好人。』他們說：『你理解什麼佛法？』祖師說：『你什麼都不理解。』他們說：『我想要成佛。』祖師說：『我確實能成佛。』他們說：『你不應該能成佛。』祖師說：『原本的道就是我能成佛，你實際上不能成佛。』他們說：『你既然不能成佛，為什麼說能成佛？』祖師說：『因為你有「我」的執著，所以不能成佛。我沒有「我」的執著，所以自然應當成佛。』 他們理屈詞窮，於是問祖師：『你叫什麼名字？』祖師說：『我名叫迦那提婆（Kanadeva）。』他們早就聽說過祖師的名字，於是後悔並道歉。當時眾人中仍然互相提出疑問和辯難，祖師用無礙的辯才來分析，因此眾人都歸順信服。於是祖師告訴他的得意弟子羅睺羅多（Rahulata），並將佛法傳給他，並說了偈語：『本來是為傳法的人，解說解脫的道理。對於佛法實際上沒有證得，沒有終結也沒有開始。』 祖師說完偈語后，進入奮迅定（一種禪定狀態），身體放出光芒而歸於寂滅。弟子們建造佛塔來供養他。那時是前漢文帝后元三年庚辰年。
《五燈全書》卷第一 卍新續藏第 81 冊 No. 1571 《五燈全書》(第1卷-第33卷)
《五燈全書》卷第二
京都聖感禪寺住持(臣)僧 (超永) 編輯
京都古華嚴寺住持(臣)僧 (超揆) 較閱 進呈
西天祖師
十六祖羅睺羅多尊者（Rahulata）
是迦毗羅國（Kapilavastu）人。他游化到室羅筏城（Sravasti）。那裡有一條河，名叫金水（Golden Water River），味道非常美好。河流中央還顯現出五佛的影像。祖師告訴眾人說：『這條河的源頭，大約五百里遠的地方，有聖者僧伽難提（Sanghanandi），居住在那裡。佛陀預言一千年后他將繼承聖位。』說完，帶領眾弟子前往。
【English Translation】 English version: After contemplating for a long time, the Patriarch Kanadeva took a long banner and entered the crowd. They asked the Patriarch, 'Why do you not go forward?' The Patriarch said, 'Why do you not go backward?' They said, 'You resemble a **.' The Patriarch said, 'You resemble a good person.' They said, 'What Dharma do you understand?' The Patriarch said, 'You understand nothing.' They said, 'I want to become a Buddha.' The Patriarch said, 'I will certainly become a Buddha.' They said, 'You should not be able to become a Buddha.' The Patriarch said, 'The original Dao is that I can become a Buddha, you actually cannot become a Buddha.' They said, 'Since you cannot become a Buddha, how can you say you can?' The Patriarch said, 'Because you have the attachment to 'I', therefore you cannot become a Buddha. I have no attachment to 'I', therefore I naturally should become a Buddha.' They were at a loss for words, so they asked the Patriarch, 'What is your name?' The Patriarch said, 'My name is Kanadeva.' They had long heard of the Patriarch's name, so they repented and apologized. At that time, the people still raised questions and debates among themselves, and the Patriarch analyzed them with unimpeded eloquence, so everyone submitted and believed. Then the Patriarch told his favorite disciple Rahulata and passed on the Dharma to him, and said the verse: 'Originally for the person who transmits the Dharma, to explain the principle of liberation. Regarding the Dharma, there is actually no attainment, no end and no beginning.' After the Patriarch finished speaking the verse, he entered the Fenshun Samadhi (a state of meditation), his body emitted light and returned to stillness. The disciples built a pagoda to make offerings to him. That was the third year of the Later Yuan period of Emperor Wen of the Former Han Dynasty, the year Gengchen.
Complete Book of the Five Lamps, Volume 1 Wan Xu Zang, Volume 81, No. 1571, Complete Book of the Five Lamps (Volumes 1-33)
Complete Book of the Five Lamps, Volume 2
Resident Monk (Your Servant) Chao Yong of Kyoto Seikan Zen Temple, Edited
Resident Monk (Your Servant) Chao Kui of Kyoto Ko-Kegon Temple, Proofread and Presented
Western Sky Patriarchs
The Sixteenth Patriarch, Venerable Rahulata
He was a native of Kapilavastu. He traveled and transformed to Sravasti. There was a river there called the Golden Water River, and its taste was very delicious. In the middle of the river, the images of the Five Buddhas appeared. The Patriarch told the crowd, 'The source of this river, about five hundred li away, has the sage Sanghanandi, living there. The Buddha predicted that he would inherit the holy position a thousand years later.' After speaking, he led the disciples to go.
溯流而上。至彼。見僧伽難提。安坐入定。祖與眾伺之。經三七日。方從定起。祖問曰。汝身定耶。心定耶。提曰。身心俱定。祖曰。身心俱定。何有出入。提曰。雖有出入。不失定相。如金在井。金體常寂。祖曰。若金在井。若金出井。金無動靜。何物出入。提曰。言金動靜。何物出入。言金出入。金非動靜。祖曰。若金在井。出者何金。若金出井。在者何物。提曰。金若出井。在者非金。金若在井。出者非物。祖曰。此義不然。提曰。彼義非著。祖曰。此義當墮。提曰。彼義不成。祖曰。彼義不成。我義成矣。提曰。我義雖成。法非我故。祖曰。我義已成。我無我故。提曰。我無我故。覆成何義。祖曰。我無我故。故成汝義。提曰。仁者師誰。得是無我。祖曰。我師迦那提婆。證是無我。難提以偈贊曰。稽首提婆師。而出於仁者。仁者無我故。我欲師仁者。祖以偈答曰。我已無我故。汝須見我我。汝若師我故。知我非我我。難提心意豁然。即求度脫。祖曰。汝心自在。非我所繫。語已。即以右手擎金缽。舉至梵宮。取彼香飯。將齋大眾。而大眾忽生厭惡之心。祖曰。非我之咎。汝等自業。即命難提。分座同食。眾復訝之。祖曰。汝不得食。皆由此故。當知與吾分座者。即過去娑羅樹王如來也。愍物降跡。汝輩亦莊
【現代漢語翻譯】 現代漢語譯本： 菩提達摩逆流而上，到達目的地，看見僧伽難提（Saṅghanandi，印度禪宗第十七祖），安穩地坐著入定。菩提達摩和眾人等候他。經過二十一天，僧伽難提才從禪定中出來。菩提達摩問道：『是你的身體入定，還是你的心入定？』 僧伽難提回答：『身和心都入定了。』 菩提達摩說：『身和心都入定了，怎麼會有出入呢？』 僧伽難提說：『雖然有出入，但不失去禪定的狀態。就像金子在井裡，金子的本體始終是寂靜的。』 菩提達摩說：『如果金子在井裡，或者金子出了井，金子本身沒有動靜，那麼是什麼東西出入呢？』 僧伽難提說：『說金子動靜，是什麼東西出入？說金子出入，金子並非動靜。』 菩提達摩說：『如果金子在井裡，出來的是什麼金子？如果金子出了井，在井裡的是什麼東西？』 僧伽難提說：『金子如果出了井，在井裡的就不是金子。金子如果在井裡，出來的就不是東西。』 菩提達摩說：『這個道理不對。』 僧伽難提說：『那個道理並非執著。』 菩提達摩說：『這個道理應當墮落。』 僧伽難提說：『那個道理不能成立。』 菩提達摩說：『那個道理不能成立，我的道理就成立了。』 僧伽難提說：『我的道理即使成立，法並非我的緣故。』 菩提達摩說：『我的道理已經成立，因為我沒有我。』 僧伽難提說：『我沒有我，又成立什麼道理呢？』 菩提達摩說：『我沒有我，所以才成立你的道理。』 僧伽難提說：『仁者您師從何人，得到這無我的境界？』 菩提達摩說：『我的老師迦那提婆（Kāṇadeva，印度禪宗第十五祖），證悟了這無我的境界。』 僧伽難提用偈頌讚嘆說：『稽首禮拜提婆師（Kāṇadeva），而生出您這樣的人。仁者您沒有我，我願意拜您為師。』 菩提達摩用偈頌回答說：『我已經沒有我，你須要見到我的我。你如果以我為師，要知道我並非我我。』 僧伽難提心意豁然開朗，立即請求度脫。菩提達摩說：『你的心是自在的，不是我所能束縛的。』說完，就用右手托起金缽，舉到梵天宮，取來那裡的香飯，準備齋食大眾。但是大眾忽然生起厭惡之心。 菩提達摩說：『這不是我的過錯，是你們自己的業力。』於是命令僧伽難提分座一同吃飯，大眾又感到驚訝。 菩提達摩說：『你們不能得到食物，都是因為這個緣故。應當知道與我分座的人，就是過去娑羅樹王如來（Sālarāja Tathāgata）啊。他憐憫眾生而降臨世間，你們也應當莊重。』
【English Translation】 English version: Bodhidharma went upstream to that place and saw Saṅghanandi (the Seventeenth Patriarch of Indian Zen), sitting peacefully in samadhi. The Patriarch and the others waited for him. After twenty-one days, he emerged from samadhi. The Patriarch asked, 'Is your body in samadhi, or is your mind in samadhi?' Saṅghanandi replied, 'Both body and mind are in samadhi.' The Patriarch said, 'If both body and mind are in samadhi, how can there be coming and going?' Saṅghanandi said, 'Although there is coming and going, the state of samadhi is not lost. It is like gold in a well; the essence of the gold is always still.' The Patriarch said, 'If the gold is in the well, or if the gold comes out of the well, the gold itself has no movement or stillness, so what is it that comes and goes?' Saṅghanandi said, 'Speaking of the gold's movement or stillness, what is it that comes and goes? Speaking of the gold's coming and going, the gold is not moving or still.' The Patriarch said, 'If the gold is in the well, what gold is it that comes out? If the gold comes out of the well, what is it that remains in the well?' Saṅghanandi said, 'If the gold comes out of the well, what remains in the well is not gold. If the gold is in the well, what comes out is not a thing.' The Patriarch said, 'This principle is not right.' Saṅghanandi said, 'That principle is not attachment.' The Patriarch said, 'This principle should fall.' Saṅghanandi said, 'That principle cannot be established.' The Patriarch said, 'That principle cannot be established, so my principle is established.' Saṅghanandi said, 'Even if my principle is established, the Dharma is not because of me.' The Patriarch said, 'My principle is already established, because I have no self.' Saṅghanandi said, 'If I have no self, what principle is established?' The Patriarch said, 'Because I have no self, your principle is established.' Saṅghanandi said, 'Who is your teacher, that you have attained this state of no-self?' The Patriarch said, 'My teacher is Kāṇadeva (the Fifteenth Patriarch of Indian Zen), who realized this state of no-self.' Saṅghanandi praised in verse, 'I bow my head to Teacher Kāṇadeva, who has brought forth such a one as you. Because you have no self, I wish to take you as my teacher.' The Patriarch replied in verse, 'Because I already have no self, you must see my self. If you take me as your teacher, know that I am not my self.' Saṅghanandi's mind suddenly opened, and he immediately requested liberation. The Patriarch said, 'Your mind is free; it is not bound by me.' Having said this, he held up the golden bowl in his right hand, raised it to the Brahma Palace, and brought back the fragrant rice to offer to the assembly. But the assembly suddenly felt aversion. The Patriarch said, 'This is not my fault, but your own karma.' Then he ordered Saṅghanandi to share his seat and eat together, which surprised the assembly. The Patriarch said, 'You cannot receive the food because of this. You should know that the one who shares my seat is the past Sālarāja Tathāgata (Sālarāja Tathāgata). He descended to the world out of compassion for beings; you should also be dignified.'
嚴劫中。已至三果。而未證無漏者也。眾曰。我師神力。斯可信矣。彼云過去佛者。即竊疑焉。難提知眾生慢。乃曰。世尊在日。世界平正。無有丘陵。江河溝洫。水悉甘美。草木滋茂。國土豐盈。無八苦。行十善。自雙樹示滅。八百餘年。世界丘墟。樹木枯悴。人無至信。正念輕微。不信真如。唯愛神力。言訖。以右手漸展入地。至金剛輪際。取甘露水。以琉璃器。持至會所。大眾見之。即時欽慕悔過作禮。於是。祖命僧伽難提。而付法眼。偈曰。於法實無證。不取亦不離。法非有無相。內外云何起。祖付法已。安坐歸寂。四眾建塔。目前漢武帝元鼎四年戊辰歲也。
十七祖僧伽難提尊者
室羅筏城寶莊嚴王之子也。生而能言。常贊佛事。七歲即厭世樂。以偈告其父母曰。稽首大慈父。和南骨血母。我今欲出家。幸愿哀愍故。父母固止之。遂終日不食。乃許其在家出家。號僧伽難提。覆命沙門禪利多。為之師。積十九載。未嘗退倦。每自念言。身居王宮。胡為出家。一夕天光下。矚見一路坦平。不覺徐行。約十里許。至大巖前。有石窟焉。乃燕寂于中。父既失子。即擯禪利多出國。訪尋其子。不知所在。經十年。祖得法受記已 行化。至摩提國。忽有冷風。襲眾身心。悅適非常。而不知其然。祖曰。此
{ "translations": [ "現代漢語譯本：", "嚴劫中，已證得三果（佛教修行果位之一），但尚未證得無漏（斷絕一切煩惱）。眾人說：『我師父的神通力量，真是可信啊。』但他自稱是過去佛，實在令人懷疑。難提（第十七祖僧伽難提尊者）知道眾生心懷傲慢，於是說：『世尊（釋迦牟尼佛）在世時，世界平坦正直，沒有丘陵，江河溝渠的水都甘甜美好，草木茂盛，國土豐饒，沒有八苦（生、老、病、死、愛別離、怨憎會、求不得、五陰熾盛），人們奉行十善（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見）。自從世尊在雙樹（釋迦牟尼佛涅槃之處）示現滅度后，八百多年來，世界變得丘陵起伏，樹木枯萎凋零，人們沒有至誠的信仰，正念輕微，不相信真如（事物的本性），只喜愛神通力量。』說完，用右手慢慢伸入地下，直到金剛輪際（地基的最底層），取出甘露水，用琉璃器皿盛著，拿到集會場所。大眾見到后，立刻欽佩仰慕，懺悔過錯，頂禮膜拜。於是，祖師（第十六祖）命令僧伽難提（第十七祖），並將法眼（佛法正宗）傳授給他，偈語說：『對於法來說，實際上並沒有證得，不執取也不捨離。法不是有也不是無，內外又從何而生起呢？』祖師傳法完畢，安然端坐而逝。四眾弟子建造佛塔紀念他，當時是前漢武帝元鼎四年戊辰年。", "", "第十七祖僧伽難提尊者", "", "是室羅筏城（古印度城市名）寶莊嚴王（國王名）的兒子。出生就能說話，經常讚頌佛事。七歲時就厭倦世俗的快樂，用偈語告訴他的父母說：『稽首（叩頭）大慈大悲的父親，和南（敬禮）骨肉相連的母親，我現在想要出家，希望你們能夠哀憐我。』父母堅決阻止他，於是他整天不吃東西，父母才答應他在家出家，法號僧伽難提。又命令沙門（出家修道的人）禪利多（人名）做他的老師。十九年來，從未退縮懈怠。他常常自己想：身居王宮，為何要出家呢？一天晚上，天光照耀下來，他看見一條平坦的道路，不知不覺地慢慢行走，大約走了十里路，到了一座大巖石前，那裡有一個石窟，於是就在裡面安靜地居住。他的父親失去兒子后，就驅逐禪利多出國，尋找他的兒子，但不知道他在哪裡。經過十年，祖師（第十六祖）得法並接受授記后，開始遊行教化。到達摩提國（古印度國家名）時，忽然有一陣冷風，吹襲眾人的身心，使人感到愉悅舒適，但不知道是什麼原因。祖師說：『這……』", "", "", "english_translations": [ "English version:", "Yan Jiezhong had attained the Third Fruit (one of the stages of enlightenment in Buddhism) but had not yet attained Anāsrava (freedom from outflows, i.e., all defilements). The assembly said, 'Our master's spiritual powers are truly believable.' But his claim to be a past Buddha aroused suspicion. Nandi (the Seventeenth Patriarch, Sanghanandi) knowing the arrogance of the assembly, then said, 'When the World-Honored One (Śākyamuni Buddha) was in the world, the world was flat and upright, without hills or mounds. The waters of the rivers and streams were all sweet and delicious, the grasses and trees flourished, the country was prosperous, there were no Eight Sufferings (birth, old age, sickness, death, separation from loved ones, meeting with those one hates, not getting what one wants, and the flourishing of the five aggregates), and people practiced the Ten Virtues (non-killing, non-stealing, non-sexual misconduct, non-lying, non-divisive speech, non-harsh speech, non-idle chatter, non-covetousness, non-anger, and non-wrong views). Since the World-Honored One manifested extinction in the twin trees (where Śākyamuni Buddha entered Parinirvana), for more than eight hundred years, the world has become hilly and desolate, the trees have withered, people have no sincere faith, right mindfulness is weak, they do not believe in Tathātā (suchness, the true nature of things), and only love spiritual powers.' Having spoken, he gradually extended his right hand into the ground, down to the edge of the Vajra Wheel (the lowest level of the earth), and took out nectar, which he held in a crystal vessel and brought to the assembly. When the assembly saw it, they immediately admired and repented, prostrating in reverence. Thereupon, the Patriarch (the Sixteenth Patriarch) ordered Sanghanandi (the Seventeenth Patriarch) and transmitted the Dharma Eye (the orthodox lineage of the Buddha-dharma) to him, saying in a verse: 'In the Dharma, there is actually no attainment, neither grasping nor abandoning. The Dharma is neither existent nor non-existent, so how can inside and outside arise?' After the Patriarch transmitted the Dharma, he sat peacefully and passed away. The fourfold assembly built a stupa (a Buddhist monument) to commemorate him. This was in the fourth year of the Yuanding era of Emperor Wu of the Former Han Dynasty, the year of Wuchen.", "", "The Seventeenth Patriarch, Venerable Sanghanandi", "", "Was the son of King Bao Zhuangyan (King's name) of Śrāvastī (ancient Indian city). He was able to speak from birth and often praised the Buddha's deeds. At the age of seven, he became weary of worldly pleasures and told his parents in a verse: 'I bow my head to my compassionate father, I salute my mother of flesh and blood. I now wish to leave home, I hope you will have pity on me.' His parents firmly stopped him, so he did not eat all day, and his parents finally allowed him to leave home while remaining in the palace, giving him the name Sanghanandi. They also ordered the Śrāmana (a wandering ascetic) Chanliduō (person's name) to be his teacher. For nineteen years, he never retreated or became weary. He often thought to himself: 'Living in the royal palace, why did I leave home?' One night, the heavenly light shone down, and he saw a flat road. Unconsciously, he walked slowly, about ten li (Chinese mile), to a large rock, where there was a stone cave, so he lived quietly inside. After his father lost his son, he banished Chanliduō from the country and searched for his son, but did not know where he was. After ten years, the Patriarch (the Sixteenth Patriarch) attained the Dharma and received the prediction, and began to travel and teach. When he arrived in the country of Motí (ancient Indian country), suddenly there was a cold wind that attacked the bodies and minds of the assembly, making them feel pleasant and comfortable, but they did not know why. The Patriarch said, 'This...'" ] }
道德之風也。當有聖者出世。嗣續祖燈乎。言訖。以神力攝諸大眾。遊歷山谷。食頃至一峰下。謂眾曰。此峰頂。有紫雲如蓋。聖人居此矣。即與大眾。徘徊久之。見山舍。一童子持圓鑒。直造祖前。祖問。汝幾歲耶。曰百歲。祖曰。汝年尚幼。何言百歲。童曰。我不會理。正百歲耳。祖曰。汝善機耶。童曰。佛言。若人生百歲。不會諸佛機。未若生一日。而得決了之。祖曰。汝手中者。當何所表。童曰。諸佛大圓鑒。內外無瑕翳。兩人同得見。心眼皆相似。彼父母聞子語。即舍令出家。祖攜至本處。授具戒訖。命名伽耶舍多 他時。聞風吹殿鈴聲。祖問曰。鈴鳴耶。風鳴耶。舍多曰。非風鈴鳴。我心鳴耳。祖曰。心復誰乎。舍多曰。俱寂靜故。祖曰。善哉善哉。繼吾道者。非子而誰。即付法眼。偈曰。心地本無生。因地從緣起。緣種不相妨。華果亦復爾。祖付法已。右手攀樹而化。大眾議曰。尊者樹下歸寂。其垂蔭後裔乎。將奉全身於高原建塔。眾力不能舉。即就樹下起塔。目前漢昭帝元平元年丁未歲也。
十八祖伽耶舍多尊者
摩提國人也。姓郁頭藍。父天蓋。母方聖。嘗夢大神持鑒。因而有娠。凡七日而誕。肌體瑩如琉璃。未嘗洗沐。自然香潔。幼好閑靜。語異常童。持鑒出遊。遇難提尊者得度。
【現代漢語翻譯】 現代漢語譯本： 這是關於道德教化的風範。當有聖者出世，來繼承祖師的燈火嗎？』說完，尊者以神通力帶領大眾，遊歷山谷。過了一會兒，來到一座山峰下，對眾人說：『這座峰頂，有紫色的雲彩像傘蓋一樣，聖人就住在這裡了。』於是和大眾一起，徘徊了很久，看見山間茅舍里，一個童子拿著圓鏡，直接來到祖師面前。祖師問：『你幾歲了？』童子說：『一百歲。』祖師說：『你年紀還小，怎麼說一百歲？』童子說：『我不會理會，正是一百歲罷了。』祖師說：『你善於運用機鋒嗎？』童子說：『佛說，如果人活到一百歲，卻不能領會諸佛的機鋒，還不如只活一天，而能徹底明白。』祖師說：『你手中的鏡子，應當表示什麼？』童子說：『諸佛的大圓鏡，內外沒有瑕疵污垢，兩個人都能看見，心眼都相似。』童子的父母聽了兒子的話，就捨棄他讓他出家。祖師帶他到原來的地方，授了具足戒后，命名為伽耶舍多（Kāśyapa Bhadra）。 後來，聽到風吹殿宇上的鈴鐺，祖師問：『是鈴在響嗎？是風在響嗎？』伽耶舍多（Kāśyapa Bhadra）說：『不是風響，也不是鈴響，是我的心在響。』祖師說：『心又是誰呢？』伽耶舍多（Kāśyapa Bhadra）說：『都是寂靜的緣故。』祖師說：『好啊，好啊，繼承我的道的人，不是你又是誰呢？』於是將法眼傳授給他，偈語說：『心地本來沒有生滅，因地隨著因緣而生起。因緣種子互不妨礙，花和果實也是這樣。』祖師傳法完畢，右手攀著樹而圓寂。大眾商議說：『尊者在樹下圓寂，是要垂蔭後代嗎？』打算將全身供奉到高原上建塔，但眾人力氣不夠，就在樹下建塔。當時是前漢昭帝元平元年丁未年。
第十八祖伽耶舍多尊者（Kāśyapa Bhadra）
是摩提國人。姓郁頭藍（Udumbara）。父親是天蓋，母親是方聖。曾經夢見大神拿著鏡子，因此懷孕。七天就生下來，肌膚像琉璃一樣晶瑩剔透，從不洗浴，自然香潔。從小就喜歡安靜，說的話不像一般的兒童。拿著鏡子出遊，遇到難提尊者（Nandimitra）而得度。
【English Translation】 English version: This is the model of moral influence. When a sage is born, will he continue the ancestral lamp?』 After speaking, the Venerable, with his divine power, led the assembly to travel through the mountains and valleys. After a while, they arrived at the foot of a mountain peak and said to the assembly, 『On the top of this peak, there are purple clouds like a canopy; the sage resides here.』 So, together with the assembly, they lingered for a long time and saw in a mountain cottage a boy holding a round mirror, coming directly to the Patriarch. The Patriarch asked, 『How old are you?』 The boy said, 『One hundred years old.』 The Patriarch said, 『You are still young, how can you say one hundred years old?』 The boy said, 『I do not understand reasoning; it is precisely one hundred years.』 The Patriarch said, 『Are you skilled in using the turning point?』 The boy said, 『The Buddha said, if a person lives to be one hundred years old but cannot comprehend the turning points of all Buddhas, it is better to live only one day and be able to understand thoroughly.』 The Patriarch said, 『What does the mirror in your hand represent?』 The boy said, 『The great round mirror of all Buddhas is without flaws or impurities inside and out; two people can see it together, and their mind's eyes are similar.』 The boy's parents, hearing their son's words, relinquished him to become a monk. The Patriarch took him to his original place, and after conferring the complete precepts, named him Kāśyapa Bhadra (伽耶舍多). Later, hearing the wind blowing the bells on the palace, the Patriarch asked, 『Is it the bell ringing? Is it the wind ringing?』 Kāśyapa Bhadra (伽耶舍多) said, 『It is neither the wind ringing nor the bell ringing; it is my mind ringing.』 The Patriarch said, 『Who is the mind then?』 Kāśyapa Bhadra (伽耶舍多) said, 『It is all because of stillness.』 The Patriarch said, 『Good, good, who else but you will inherit my Way?』 Thereupon, he transmitted the Dharma Eye to him, with the verse saying, 『The ground of the mind is originally without arising or ceasing; it arises from conditions on the causal ground. The seeds of conditions do not obstruct each other; so are the flowers and fruits.』 After the Patriarch transmitted the Dharma, he passed away, holding onto a tree with his right hand. The assembly discussed, 『The Venerable passed away under the tree; is he going to leave shade for future generations?』 They planned to enshrine the whole body on the plateau to build a stupa, but the strength of the assembly was not enough, so they built a stupa under the tree. This was in the first year of Yuanping during the reign of Emperor Zhao of the Former Han Dynasty, the year of Dingwei.
The Eighteenth Patriarch, Venerable Kāśyapa Bhadra (伽耶舍多)
Was a native of Mathura. His surname was Udumbara (郁頭藍). His father was Tiangai, and his mother was Fangsheng. She once dreamed of a great deity holding a mirror, and thus became pregnant. She gave birth after seven days, and her skin was as crystal clear as glass. She was never bathed, and she was naturally fragrant and clean. From a young age, she liked quietness, and her words were unlike those of ordinary children. Holding a mirror, she went out to travel and encountered Venerable Nandimitra (難提尊者), who helped her attain liberation.
后領徒至大月氏國。見一婆羅門舍有異氣。祖將入彼舍。舍主鳩摩羅多問曰。是何徒眾。祖曰。是佛弟子。彼聞佛號。心神竦然。即時閉戶。祖良久扣其門。羅多曰。此舍無人。祖曰。答無者誰。羅多聞語。知是異人。遽開門延接。祖曰。昔世尊記曰。吾滅后一千年。有大士出現于月氏國。紹隆元化。今汝值吾。應斯嘉運。於是。鳩摩羅多。發宿命智。投誠出家。授具訖。付法偈曰。有種有心地。因緣能發萌。于緣不相礙。當生生不生。祖付法已。踴身虛空。現十八種神變。化火光三昧。自焚其身。眾以舍利起塔。目前漢成帝永始四年戊申歲也。
十九祖鳩摩羅多尊者
大月氏國婆羅門之子也。昔為自在天人。(欲界第六天)見菩薩瓔珞。忽起愛心。墮生忉利。(欲界第二天)聞憍尸迦說般若波羅蜜多。以法勝故。升子梵天。(色界)以根利故。善說法要。諸天尊為導師。以繼祖時至。遂降月氏。后至中天竺國。有大士。名阇夜多。問曰。我家父母。素信三寶。而常縈疾瘵。凡所營作。皆不如意。而我鄰家。久為旃陀羅行。而身常勇健。所作和合。彼何幸。而我何辜。祖曰。何足疑乎。且善惡之報。有三時焉。凡人但見仁夭暴壽。逆吉義兇。便謂亡因果虛罪福。殊不知影響相隨。毫𨤲靡忒。縱經百千萬劫
【現代漢語翻譯】 現代漢語譯本： 菩提達摩帶領弟子們到達大月氏國（古代中亞地區）。他看到一個婆羅門（印度教祭司）的住所散發著奇異的氣息。菩提達摩將要進入那所房子時，房子的主人鳩摩羅多（Kumāralāta）問道：『你們是什麼人？』菩提達摩說：『我們是佛的弟子。』鳩摩羅多聽到『佛』這個名號，內心感到震驚和敬畏，立刻關上了門。菩提達摩等了很久才敲門。鳩摩羅多說：『這房子里沒有人。』菩提達摩說：『回答說沒有人的，又是誰呢？』鳩摩羅多聽了這話，知道來者非同尋常，趕緊開門迎接。菩提達摩說：『過去世尊（釋迦牟尼佛）曾預言說：在我滅度后一千年，會有一位大士（偉大的修行者）出現在月氏國，繼承和發揚我的教化。現在你遇到了我，正是應驗了這個美好的機緣。』於是，鳩摩羅多恢復了宿命的智慧，真心誠意地出家，接受了具足戒。菩提達摩將法傳給他，並留下偈語說：『有種有心地，因緣能發萌。于緣不相礙，當生生不生。』菩提達摩傳法完畢，騰身飛入空中，顯現十八種神通變化，化為火光三昧（一種禪定狀態），焚燒了自己的身體。眾人用他的舍利（遺骨）建造了佛塔。這發生在漢成帝永始四年，戊申年。 第十九祖鳩摩羅多尊者 是大月氏國婆羅門之子。過去曾是自在天人（欲界第六天），看到菩薩的瓔珞（裝飾品），忽然生起愛戀之心，因此墮落到忉利天（欲界第二天）。在那裡，他聽憍尸迦（帝釋天）宣說般若波羅蜜多（智慧到彼岸），因為佛法的殊勝，又升到梵天（色界天）。因為根器銳利，善於說法要。諸天尊奉他為導師。因為繼承祖師之位的時機已到，於是降生到月氏國。後來到了中天竺國（印度中部），遇到一位大士，名叫阇夜多（Jayata）。阇夜多問道：『我的父母一向信奉三寶（佛、法、僧），卻經常被疾病纏身，凡是所經營的事情，都不如意。而我的鄰居，長期從事旃陀羅（賤民）的行業，卻身體一直很強健，所做的事情都很順利。他有什麼幸運之處？而我有什麼罪過呢？』菩提達摩說：『這有什麼可懷疑的呢？善惡的報應，有三種時機。一般人只看到仁慈的人夭折，暴虐的人長壽，違背正義的人吉祥，符合道義的人兇險，就認為沒有因果報應，罪福是虛假的。卻不知道善惡報應如影隨形，絲毫不會差錯，即使經過百千萬劫。』
【English Translation】 English version: Bodhidharma led his disciples to the country of the Great Yuezhi (ancient Central Asia). He saw a Brahman's (Hindu priest) residence emitting an unusual aura. As Bodhidharma was about to enter the house, the owner, Kumāralāta, asked: 'Who are you?' Bodhidharma said: 'We are disciples of the Buddha.' Upon hearing the name 'Buddha,' Kumāralāta felt shocked and awed, and immediately closed the door. Bodhidharma waited a long time before knocking on the door. Kumāralāta said: 'There is no one in this house.' Bodhidharma said: 'Who is it that answers that there is no one?' Hearing this, Kumāralāta knew that the visitor was extraordinary and quickly opened the door to welcome him. Bodhidharma said: 'In the past, the World Honored One (Shakyamuni Buddha) prophesied: One thousand years after my Nirvana, a great being (a great practitioner) will appear in the country of the Yuezhi to inherit and promote my teachings. Now that you have met me, it is the fulfillment of this auspicious opportunity.' Thereupon, Kumāralāta recovered his wisdom of past lives and sincerely renounced the world, receiving the full precepts. Bodhidharma transmitted the Dharma to him, leaving a verse saying: 'There is seed, there is ground, conditions can sprout. Unobstructed by conditions, when born, not born.' After transmitting the Dharma, Bodhidharma soared into the sky, manifesting eighteen kinds of supernatural transformations, transforming into the Samadhi of Fiery Light (a state of meditation), and cremating his own body. The people built a pagoda with his relics (remains). This occurred in the fourth year of the Yongshi era of Emperor Cheng of the Han Dynasty, the year of Wushen. The Nineteenth Patriarch, Venerable Kumāralāta Was the son of a Brahman in the country of the Great Yuezhi. In the past, he was a Deva of Sovereignty (the sixth heaven of the Desire Realm). Seeing the Bodhisattva's necklace (ornament), he suddenly developed a feeling of love, and thus fell to the Trayastrimsa Heaven (the second heaven of the Desire Realm). There, he heard Kausika (Indra) expounding the Prajna Paramita (wisdom to the other shore). Because of the superiority of the Dharma, he ascended to the Brahma Heaven (the Form Realm). Because of his sharp faculties, he was skilled in expounding the essentials of the Dharma. The Devas honored him as their teacher. Because the time had come to inherit the position of Patriarch, he descended to the country of the Yuezhi. Later, he went to Central India, where he met a great being named Jayata. Jayata asked: 'My parents have always believed in the Three Jewels (Buddha, Dharma, Sangha), but they are constantly plagued by illness, and everything they do is unsuccessful. However, my neighbor, who has long engaged in the occupation of a Chandala (outcaste), has always been healthy and strong, and everything he does is harmonious. What good fortune does he have? And what sin have I committed?' Bodhidharma said: 'What is there to doubt? The retribution of good and evil has three times. Ordinary people only see the benevolent dying young and the violent living long, the iniquitous being auspicious and the righteous being unlucky, and then they think that there is no cause and effect, and that merit and demerit are false. But they do not know that the retribution of good and evil follows like a shadow, without the slightest error, even after hundreds of thousands of kalpas.'
。亦不磨滅。時阇夜多。聞是語已。頓釋所疑。祖曰。汝雖已信三業。而未明業從惑生。惑因識有。識依不覺。不覺依心。心本清凈。無生滅。無造作。無報應。無勝負。寂寂然。靈靈然。汝若入此法門。可與諸佛同矣。一切善惡。有為無為。皆如夢幻。阇夜多。承言領旨。即發宿慧。懇求出家。既受具。祖告曰。吾今寂滅時至。汝當紹行化跡。乃付法眼。偈曰。性上本無生。為對求人說。於法既無得。何懷決不決。又曰。此是妙音如來。見性清凈之句。汝宣傳佈後學。言訖。即于座上以指爪𠢐面。如紅蓮開。出大光明。照耀四眾。而入寂滅。阇夜多起塔。當漢子嬰壬午歲也。
二十祖阇夜多尊者
北天竺國人也。智慧淵沖。化導無量。后至羅閱城。敷揚頓教。彼有學眾。唯尚辯論。為之首者。名婆修盤頭。(此云遍行)常一食不臥。六時禮佛。清凈無慾。為眾所歸。祖將欲度之。先問彼眾曰。此遍行頭陀。能修梵行。可得佛道乎。眾曰。我師精進。何故不可。祖曰。汝師與道遠矣。設苦行歷于塵劫。皆虛妄之本也。眾曰。尊者蘊何德行。而譏我師。祖曰。我不求道。亦不顛倒。我不禮佛。亦不輕慢。我不長坐。亦不懈怠。我不一食。亦不雜食。我不知足。亦不貪慾。心無所希。名之曰道。時遍行聞已。
【現代漢語翻譯】 現代漢語譯本：也不會磨滅。當時，阇夜多（Jayata，人名）聽了這些話后，立刻消除了心中的疑惑。菩提達摩祖師說：『你雖然已經相信了身、口、意三業，但還不明白業是從迷惑產生的，迷惑是因為有「識」而存在，而「識」又依賴於不覺。不覺依賴於心，而心本來是清凈的，沒有生滅，沒有造作，沒有報應，沒有勝負，寂靜而又靈明。你如果能進入這個法門，就可以與諸佛一樣了。一切善惡，有為無為，都像夢幻一樣。』阇夜多領會了祖師的話，立刻生起了宿世的智慧，懇求出家。受戒之後，祖師告訴他說：『我現在寂滅的時候到了，你應該繼承我的事業，弘揚佛法。』於是將法眼傳授給他，並說偈語：『自性上本來就沒有生，這是爲了對那些求法的人說的。對於法既然沒有什麼可以得到的，又何必執著于決定或不決定呢？』又說：『這是妙音如來見性清凈的語句，你要廣泛地宣傳給後來的學人。』說完，就在座位上用指甲劃破臉，像紅蓮花開放一樣，發出巨大的光明，照耀著在場的四眾弟子，然後入寂滅。阇夜多建造佛塔來紀念他，那是在漢朝孝昭帝的壬午年。
第二十祖 阇夜多尊者（Jayata）
是北天竺國（Northern India）人。智慧深邃，教化了無數的人。後來到了羅閱城（Rajagriha），弘揚頓悟之法。那裡有一群學人，只崇尚辯論，他們的首領名叫婆修盤頭（Vasubandhu，意為遍行）。他經常只吃一餐，不睡覺，一天六個時辰禮佛，清凈寡慾，被眾人所敬仰。阇夜多尊者想要度化他，先問那些學人說：『這位遍行頭陀（ascetic）能夠修行梵行，可以證得佛道嗎？』眾人說：『我的老師非常精進，為什麼不能證得佛道呢？』阇夜多尊者說：『你的老師離道還很遠。即使苦行經歷無數劫，也都是虛妄的根本。』眾人說：『尊者您有什麼樣的德行，竟然批評我的老師？』阇夜多尊者說：『我不求道，也不顛倒。我不禮佛，也不輕慢。我不長坐，也不懈怠。我不只吃一餐，也不雜亂地吃。我不知足，也不貪慾。心中沒有什麼希望，這就叫做道。』當時，婆修盤頭聽了這些話后，
【English Translation】 English version: Nor will it be extinguished. At that time, Jayata, upon hearing these words, immediately dispelled his doubts. The Patriarch said, 'Although you already believe in the three karmas of body, speech, and mind, you do not yet understand that karma arises from delusion, delusion exists because of 'consciousness' (識, vijnana), and 'consciousness' relies on non-awakening. Non-awakening relies on the mind, and the mind is originally pure, without birth or death, without creation, without retribution, without victory or defeat, silent and yet luminous. If you can enter this Dharma gate, you can be the same as all Buddhas. All good and evil, conditioned and unconditioned, are like dreams and illusions.' Jayata understood the Patriarch's words and immediately awakened his past wisdom, earnestly requesting to become a monk. After receiving the precepts, the Patriarch told him, 'The time for my Nirvana is now at hand. You should inherit my work and propagate the Dharma.' Then he transmitted the Dharma Eye to him and said in verse: 'Originally there is no birth in the nature, this is spoken for those who seek the Dharma. Since there is nothing to be gained from the Dharma, why dwell on deciding or not deciding?' He also said, 'These are the words of the Wonderful Sound Tathagata (妙音如來), seeing the purity of the nature. You should widely propagate them to later learners.' After speaking, he scratched his face with his fingernails on the seat, like a red lotus opening, emitting great light, illuminating the four assemblies, and then entered Nirvana. Jayata built a pagoda to commemorate him, which was in the Renwu year of Emperor Zhao of the Han Dynasty.
The Twentieth Patriarch, Venerable Jayata
Was a native of Northern India (北天竺國). His wisdom was profound, and he transformed countless people. Later, he went to Rajagriha (羅閱城) and propagated the sudden enlightenment teaching. There was a group of scholars there who only valued debate, and their leader was named Vasubandhu (婆修盤頭), meaning 'Universally Traveling'. He often ate only one meal, did not sleep, prostrated to the Buddha six times a day, was pure and desireless, and was revered by the people. Venerable Jayata wanted to liberate him, so he first asked those scholars, 'Can this Universally Traveling ascetic (頭陀, dhuta) cultivate pure conduct and attain Buddhahood?' The people said, 'My teacher is very diligent, why can't he attain Buddhahood?' Venerable Jayata said, 'Your teacher is far from the Way. Even if he practices asceticism for countless kalpas, it is all a root of illusion.' The people said, 'What kind of virtue do you possess, Venerable, that you criticize my teacher?' Venerable Jayata said, 'I do not seek the Way, nor am I inverted. I do not prostrate to the Buddha, nor do I disrespect. I do not sit for long periods, nor am I lazy. I do not eat only one meal, nor do I eat mixed meals. I am not content, nor am I greedy. My mind has no desires, this is called the Way.' At that time, Vasubandhu, upon hearing these words,
發無漏智。歡喜讚歎。祖又語彼眾曰。會吾語否。吾所以然者。為其求道心切。夫弦急即斷。故吾不讚。令其住安樂地。入諸佛智。復告遍行曰。吾適對眾。抑挫仁者。得無惱於衷乎。遍行曰。我憶念七劫前。生常安樂國。師于智者月凈。記我非久當證斯陀含果。時有大光明菩薩出世。我以老故。策杖禮謁。師叱我曰。重子輕父。一何鄙哉。時我自謂無過。請師示之。師曰。汝禮大光明菩薩。以杖倚壁畫佛面。以此過慢。遂失二果。我責躬悔過。以來聞諸惡言。如風如響。況今獲飲無上甘露。而反生熱惱耶。惟愿大慈。以妙道垂誨。祖曰。汝久植眾德。當繼吾宗。聽吾偈曰。言下合無生。同於法界性。若能如是解。通達事理竟。祖付法已。不起于座。奄然歸寂。阇維收舍利建塔。當後漢明帝永平十七年甲戌歲也。
二十一祖婆修盤頭尊者
羅閱城人也。姓毗舍佉。父光蓋。母嚴一。家富而無子。父母禱于佛塔。而求嗣焉。一夕。母夢吞明暗二珠。覺而有孕。經七日。有一羅漢。名賢眾。至其家。光蓋設禮。賢眾端坐受之。嚴一出拜。賢眾避席云。回禮法身大士。光蓋罔測其由。遂取一寶珠跪獻。試其真偽。賢眾即受之。殊無遜謝。光蓋不能忍。問曰。我是丈夫。致禮不顧。我妻何德。尊者避之。賢眾曰。
【現代漢語翻譯】 現代漢語譯本： 啓發他無漏的智慧，歡喜地讚歎他。祖師又對眾人說：『你們明白我的用意嗎？我之所以這樣做，是因為他求道的心非常迫切。要知道，弦繃得太緊就會斷裂，所以我沒有讚揚他，而是讓他安住在安樂之地，進入諸佛的智慧。』又告訴遍行說：『我剛才當著大家的面，壓制了你，你心裡不會感到惱怒吧？』遍行說：『我回憶起七劫之前，我出生在常安樂國，我的老師智者月凈，預言我不久將證得斯陀含果（二果）。當時有大光明菩薩出世，我因為年老，拄著枴杖去禮拜他。老師呵斥我說：『重視兒子而輕視父親，多麼卑鄙啊！』當時我認為自己沒有過錯，請老師指教。老師說：『你禮拜大光明菩薩，用枴杖倚靠在畫有佛像的墻壁上，因為這種傲慢，所以失去了二果。』我責備自己，懺悔過錯。從那以後，聽到各種惡言，都像風聲一樣，像迴響一樣。更何況現在獲得了無上的甘露，反而會生氣煩惱嗎？只希望您大慈大悲，用妙道來教誨我。』祖師說：『你長久以來積累了各種功德，應當繼承我的宗派。聽我說偈語：『在言語之下契合無生，與法界的體性相同。如果能夠這樣理解，就能通達事理的究竟。』祖師傳法之後，沒有離開座位，安然圓寂。荼毗后收取捨利，建造佛塔。時間是後漢明帝永平十七年甲戌年。
第二十一祖婆修盤頭尊者（Vasubandhu）： 是羅閱城人，姓毗舍佉（Vishakha），父親是光蓋，母親是嚴一。家裡富有，但是沒有兒子。父母向佛塔祈禱，求得子嗣。一天晚上，母親夢見吞下明暗兩顆珠子，醒來后就懷孕了。七天後，有一位羅漢，名叫賢眾，來到他家。光蓋設禮迎接，賢眾端坐接受。嚴一出來拜見，賢眾避開座位說：『請回禮法身大士。』光蓋不明白是什麼原因，於是取出一顆寶珠跪著獻給賢眾，想試探他的真偽。賢眾就接受了，一點也沒有謙讓。光蓋忍不住了，問道：『我是丈夫，向您行禮您都不理睬，我的妻子有什麼德行，您要避開她？』賢眾說：
【English Translation】 English version: He inspired his No-Leakage Wisdom and joyfully praised him. The Patriarch then said to the assembly, 'Do you understand my intention? The reason I did this is because his mind for seeking the Way is extremely earnest. You should know that a string that is too tight will break, so I did not praise him, but rather let him dwell in the Land of Peace and Joy, and enter the wisdom of all Buddhas.' He then told Bianxing, 'I just suppressed you in front of everyone, won't you feel annoyed in your heart?' Bianxing said, 'I recall seven kalpas (aeons) ago, I was born in the Land of Constant Joy, my teacher, Wise Moon Purity, predicted that I would soon attain the Srotapanna fruit (the second fruit). At that time, the Great Light Bodhisattva appeared in the world, and because I was old, I leaned on my staff to pay homage to him. The teacher scolded me, saying, 'You value your son and despise your father, how despicable!' At that time, I thought I had done nothing wrong, and asked the teacher to instruct me. The teacher said, 'You paid homage to the Great Light Bodhisattva, and leaned your staff against the wall with a painted Buddha image, because of this arrogance, you lost the second fruit.' I blamed myself and repented for my mistakes. Since then, hearing all kinds of evil words is like the sound of the wind, like an echo. Moreover, now that I have obtained the unsurpassed nectar, how could I be angry and annoyed instead? I only hope that you, with great compassion, will teach me with the wonderful Way.' The Patriarch said, 'You have accumulated various merits for a long time, you should inherit my lineage. Listen to my verse: 'Under the words, unite with No-Birth, the same as the nature of the Dharma Realm. If you can understand it in this way, you can thoroughly understand the ultimate of things and principles.' After the Patriarch transmitted the Dharma, he did not leave his seat and passed away peacefully. After cremation, the relics were collected and a pagoda was built. The time was the year Jiaxu, the seventeenth year of Yongping during the reign of Emperor Ming of the Later Han Dynasty.
The Twenty-first Patriarch, Venerable Vasubandhu: Was a native of Luoyue City, with the surname Vishakha, his father was Guanggai, and his mother was Yanyi. The family was wealthy, but they had no son. The parents prayed to the Buddha pagoda, seeking offspring. One night, the mother dreamed of swallowing two pearls, one bright and one dark, and woke up pregnant. Seven days later, a Arhat (enlightened disciple of Buddha), named Xianzong, came to his house. Guanggai set up a ceremony to welcome him, and Xianzong sat upright and accepted it. Yanyi came out to pay homage, and Xianzong avoided the seat and said, 'Please return the salute to the Dharma Body Great Being.' Guanggai did not understand the reason, so he took out a precious pearl and knelt down to offer it to Xianzong, wanting to test his authenticity. Xianzong accepted it without any humility. Guanggai couldn't bear it and asked, 'I am a husband, and you ignore my salute, what virtue does my wife have that you avoid her?' Xianzong said:
我受禮納珠。貴福汝耳。汝婦懷聖子。生當爲世燈慧日。故我避之。非重女人也。賢眾又曰。汝婦當生二子。一名婆修盤頭。則吾所尊者也。二名芻尼。(此云野鵲子)昔如來在雪山修道。芻尼巢于頂上。佛既成道。芻尼受報。為那提國王。佛記云。汝至第二五百年。生羅閱城毗舍佉家。與聖同胞。今無爽矣。后一月。果產二子。尊者婆修盤頭。年至十五。禮光度羅漢出家。感毗婆訶菩薩。與之授戒。行化至那提國。彼王名常自在。有二子。一名摩訶羅。次名摩拏羅。王問祖曰。羅閱城土風。與此何異。祖曰。彼土。曾三佛出世。今王國有二師化導。王曰。二師者誰。祖曰。佛記第二五百年。有二神力大士。出家繼聖。即王之次子摩拏羅。是其一也。吾雖德薄。敢當其一。王曰。誠如尊者所言。當舍此子作沙門。祖曰。善哉大王。能遵佛旨。即與授具。付法偈曰。泡幻同無礙。如何不了悟。達法在其中。非今亦非古。祖付法已。踴身高半由旬。屹然而住。四眾仰瞻。虔請復坐。跏趺而逝。茶毗得舍利建塔。當漢安帝元初四年丁巳歲也。
二十二祖摩拏羅尊者
那提國常自在王之子也。年三十。遇婆修祖師出家。傳法至西印度。彼國王名得度。即瞿曇種族。歸向佛乘。勤行精進。一日於行道處。現一小塔。
【現代漢語翻譯】 現代漢語譯本： 我接受禮納珠（一種供養）。這是給你的祝福。你的妻子懷了聖子，出生后將成為世間的明燈和智慧的太陽。所以我避開他，並非輕視女人。賢眾又說，你的妻子將生兩個兒子，一個名叫婆修盤頭（Vasubandhu），他將是我所尊敬的人。另一個名叫芻尼（Chuni，意為野鵲子）。過去如來佛在雪山修行時，芻尼在佛的頭頂上築巢。佛陀成道后，芻尼得到了回報，成爲了那提（Nati）國的國王。佛陀曾預言說，你將在第二個五百年時，出生在羅閱城（Rajagriha）毗舍佉（Visakha）家，與聖人同胞，現在果然應驗了。一個月后，果然生了兩個兒子。尊者婆修盤頭十五歲時，向光度羅漢（Guangdu Luohan）行禮並出家。他感應到毗婆訶菩薩（Vipasha Buddha），菩薩為他授戒。他前往那提國弘法，當時的國王名叫常自在（Chang Zizai）。常自在王有兩個兒子，一個名叫摩訶羅（Mahaluo），另一個名叫摩拏羅（Manaluo）。國王問婆修盤頭祖師說：『羅閱城的風土人情，與這裡有什麼不同？』祖師說：『那個地方，曾經有三位佛陀出世。現在國王的國家裡有兩位導師教化。』國王問：『兩位導師是誰？』祖師說：『佛陀預言在第二個五百年時，有兩位具有神通力的大士出家繼承聖業，其中一位就是國王的次子摩拏羅，另一位就是我，雖然我德行淺薄，也敢當此任。』國王說：『如果真像尊者所說，我願意捨棄這個兒子讓他出家做沙門。』祖師說：『大王真是太好了，能夠遵從佛的旨意。』於是為摩拏羅授戒，並傳授了佛法偈語：『泡影幻化本無礙，為何不能明瞭悟？通達佛法就在其中，非關現在亦非古。』祖師傳法完畢，身體躍升到半由旬（Yojana）高，屹立不動。四眾弟子仰望瞻拜，虔誠地請求祖師重新坐下。祖師結跏趺坐而逝。火化后得到舍利，並建造了佛塔。時間是漢安帝元初四年丁巳年。
第二十二祖摩拏羅尊者
是那提國常自在王的兒子。三十歲時，遇到婆修盤頭祖師出家。傳法到西印度，當時的國王名叫得度（Dedu），是瞿曇（Gautama）種族的人，歸向佛法，勤奮精進。一天，在行道的地方，出現了一座小塔。
【English Translation】 English version: I accept the offerings of Linazhu (a type of offering). This is a blessing for you. Your wife is pregnant with a holy child, who, upon birth, will become a lamp for the world and the sun of wisdom. Therefore, I avoid him, not out of disrespect for women. The wise assembly also said, 'Your wife will give birth to two sons, one named Vasubandhu (婆修盤頭), who will be the one I respect. The other is named Chuni (芻尼, meaning 'field magpie'). In the past, when the Tathagata (如來) was practicing the Way on Snow Mountain, a Chuni nested on top of the Buddha's head. After the Buddha attained enlightenment, Chuni received retribution and became the king of Nati (那提) kingdom. The Buddha prophesied, 'In the second five hundred years, you will be born into the Visakha (毗舍佉) family in Rajagriha (羅閱城), as a sibling of a saint.' Now it has indeed come to pass. A month later, she indeed gave birth to two sons. When the Venerable Vasubandhu reached the age of fifteen, he paid respects to Guangdu Luohan (光度羅漢) and renounced the world. He was moved by Vipasha Buddha (毗婆訶菩薩), who bestowed precepts upon him. He traveled to Nati kingdom to propagate the Dharma. The king at that time was named Chang Zizai (常自在). King Chang Zizai had two sons, one named Mahaluo (摩訶羅), and the other named Manaluo (摩拏羅). The king asked the Patriarch, 'How are the customs of Rajagriha different from here?' The Patriarch said, 'In that land, three Buddhas have appeared in the world. Now, in the king's kingdom, there are two teachers guiding the people.' The king asked, 'Who are the two teachers?' The Patriarch said, 'The Buddha prophesied that in the second five hundred years, two great beings with supernatural powers will renounce the world and continue the holy work. One of them is the king's second son, Manaluo, and the other is myself. Although my virtue is meager, I dare to take on this responsibility.' The king said, 'If it is truly as the Venerable One says, I am willing to give up this son to become a Shramana (沙門).' The Patriarch said, 'Excellent, Great King, for being able to follow the Buddha's will.' He then bestowed the precepts upon Manaluo and transmitted the Dharma verse: 'Bubbles and illusions are inherently unobstructed, why can't you understand and awaken? Attaining the Dharma is within it, not related to the present nor the past.' After transmitting the Dharma, the Patriarch leaped up half a Yojana (由旬) high and stood still. The fourfold assembly looked up in reverence and earnestly requested the Patriarch to sit down again. The Patriarch sat in the lotus position and passed away. After cremation, relics were obtained, and a pagoda was built. The time was the fourth year of the Yuanchu era of Emperor An of the Han Dynasty, the year Ding Si.
The Twenty-second Patriarch, Venerable Manaluo
Was the son of King Chang Zizai of Nati kingdom. At the age of thirty, he encountered Patriarch Vasubandhu and renounced the world. He transmitted the Dharma to West India. The king there was named Dedu (得度), who belonged to the Gautama (瞿曇) clan. He turned towards the Buddha Dharma and diligently practiced. One day, in the place of practice, a small pagoda appeared.
欲取供養。眾莫能舉。王即大會梵行禪觀咒術等三眾。欲問所疑。時祖亦赴此會。是三眾皆莫能辨。祖即為王廣說塔之所因。(塔。阿育王造者。此不繁錄)今之出現。王福力之所致也。王聞是說。乃曰。至理難逢。世樂非久。即傳位太子。投祖出家。七日而證四果。祖深加慰誨曰。汝居此國。善自度人。今異域有大法器。吾當往化。得度曰。師應跡十方。動念當至。寧勞往耶。師曰然。於是焚香遙語月氏國鶴勒那比丘曰。汝在彼國。教導鶴眾。道果將證。宜自知之。時鶴勒那。為彼國王寶印。說修多羅偈。忽睹異香成穗。王曰。是何祥也。曰此是西印土傳佛心印祖師。摩拏羅將至。先降信香耳。曰此師神力何如。曰此師遠承佛記。當於此土。廣宣玄化。時王與鶴勒那。俱遙作禮。祖知已。即辭得度比丘。往月氏國。受王與鶴勒那供養 后鶴勒那。問祖曰。我止林間。已經九白。有弟子龍子者。幼而聰慧。我於三世推窮。莫知其本。祖曰。此子于第五劫中。生妙喜國婆羅門家。曾以旃檀施於佛宇。作槌撞鐘。受報聰明。為眾欽仰。又問。我有何緣。而感鶴眾。祖曰。汝第四劫中。嘗為比丘。當赴會龍宮。汝諸弟子。咸欲隨從。汝觀五百眾中。無有一人堪任妙供。時諸弟子曰。師常說法。于食等者。於法亦等。今既不然
【現代漢語翻譯】 現代漢語譯本 想要抬起供養之物，但眾人沒有能舉起來的。國王於是召集了梵行者、禪觀者、咒術者等三類人，想要詢問心中的疑惑。當時，摩拏羅（Manura，印度禪宗祖師名）也參加了這次集會。這三類人都無法辨明。摩拏羅（Manura）就為國王詳細地講述了塔（Stupa，佛教建築，通常存放佛舍利）的來歷。（這座塔是阿育王（Ashoka，古印度孔雀王朝國王）建造的，此處不詳細記載）如今的出現，是國王的福力所致。國王聽了這些話，就說：『至理難以遇到，世間的快樂不會長久。』於是將王位傳給太子，跟隨摩拏羅（Manura）出家，七天後就證得了四果（Sotapanna, Sakadagami, Anagami, Arahat，佛教修行果位）。摩拏羅（Manura）深深地加以慰問和教誨說：『你居住在這個國家，要好好地度化世人。現在異域有大法器，我應當前去教化。』得度（Detu，人名）說：『師父應跡十方，動念之間就應該到達，何必勞煩前往呢？』摩拏羅（Manura）說：『是的。』於是焚香遙對月氏國（Yuezhi，古代西域國家）的鶴勒那（Kekrana，人名）比丘說：『你在那個國家，教導鶴眾，道果將要證得，應該自己知道。』當時，鶴勒那（Kekrana）正在為那個國家的國王寶印（Baoyin，人名）講解修多羅偈（Sutra Gatha，佛經偈頌），忽然看到奇異的香氣結成穗狀。國王說：『這是什麼祥瑞之兆？』鶴勒那（Kekrana）說：『這是西印度（West India）傳來佛心印的祖師摩拏羅（Manura）將要到來，先降下信香啊。』國王說：『這位師父的神力怎麼樣？』鶴勒那（Kekrana）說：『這位師父遠遠地承蒙佛的授記，應當在這個地方，廣泛地宣揚玄妙的教化。』當時，國王和鶴勒那（Kekrana）一起遙遙地作禮。摩拏羅（Manura）知道后，就辭別得度（Detu）比丘，前往月氏國（Yuezhi），接受國王和鶴勒那（Kekrana）的供養。後來，鶴勒那（Kekrana）問摩拏羅（Manura）說：『我住在林間，已經九年了，有個弟子名叫龍子（Longzi，人名），從小就聰明智慧，我用三世來推究，也不知道他的來歷。』摩拏羅（Manura）說：『這個孩子在第五劫中，出生在妙喜國（Abhirati，東方凈琉璃世界）的婆羅門（Brahmin，印度教種姓）家中，曾經用旃檀（Sandalwood）供養佛寺，作為槌子撞鐘，因此受到聰明智慧的果報，被眾人欽佩仰慕。』又問：『我有什麼因緣，而感得鶴眾呢？』摩拏羅（Manura）說：『你在第四劫中，曾經作為比丘，應當前往龍宮參加法會，你的各位弟子，都想跟隨前往。你觀察五百人中，沒有一個人能夠勝任妙供。當時各位弟子說：『師父常常說法，在食物上平等，在法上也應該平等，現在既然不是這樣……』
【English Translation】 English version They wanted to take the offerings, but none of the assembly could lift them. The king then convened a great gathering of the three groups: those practicing Brahma-conduct, those in meditative contemplation, and those skilled in mantras. He intended to ask about his doubts. At that time, Manura (Indian Zen patriarch) also attended this gathering. None of these three groups could discern the matter. Manura then extensively explained to the king the cause of the Stupa (Buddhist structure, usually containing relics). (This Stupa was built by King Ashoka, which is not detailed here.) Its present appearance is due to the king's merit and power. Upon hearing this, the king said, 'Profound truth is difficult to encounter, and worldly pleasures are not lasting.' He then abdicated the throne to the crown prince and followed Manura to become a monk. In seven days, he attained the Four Fruits (Sotapanna, Sakadagami, Anagami, Arahat, stages of Buddhist attainment). Manura deeply consoled and instructed him, saying, 'Reside in this country and diligently liberate people. Now, there is a great vessel of Dharma in a foreign land, and I should go to transform it.' Detu (person's name) said, 'Master's traces should be everywhere, and arrival should occur with a thought. Why trouble yourself to go?' Manura said, 'Indeed.' Thereupon, he burned incense and remotely spoke to the Bhikshu Kekrana (person's name) in Yuezhi (ancient Central Asian kingdom), saying, 'You are in that country, guiding the crane assembly. The fruit of the Path is about to be realized; you should know it yourself.' At that time, Kekrana was explaining Sutra Gathas (verses from Buddhist scriptures) to King Baoyin (person's name) of that country when suddenly he saw strange incense forming into ears of grain. The king said, 'What is this auspicious sign?' Kekrana said, 'This is the patriarch Manura, who transmits the mind-seal of the Buddha, coming from West India (West India), first sending incense of faith.' The king said, 'What is the spiritual power of this master?' Kekrana said, 'This master has received the Buddha's prediction from afar and should widely proclaim the profound teachings in this land.' At that time, the king and Kekrana together made obeisance from afar. Knowing this, Manura bid farewell to the Bhikshu Detu and went to Yuezhi to receive the offerings of the king and Kekrana. Later, Kekrana asked Manura, 'I have been dwelling in the forest for nine years, and I have a disciple named Longzi (person's name), who is intelligent from a young age. I have investigated through the three lifetimes but do not know his origin.' Manura said, 'This child, in the fifth kalpa, was born into a Brahmin (Hindu caste) family in the country of Abhirati (Eastern Pure Land). He once offered sandalwood to a Buddhist temple, using it as a mallet to strike the bell, and thus received the reward of intelligence, being admired by all.' He also asked, 'What is the cause that I have attracted a crane assembly?' Manura said, 'In the fourth kalpa, you were once a Bhikshu who was to attend a Dharma assembly in the Dragon Palace. All your disciples wished to follow. You observed that among the five hundred, there was not one capable of exquisite offerings. At that time, the disciples said, 'The master often says that equality in food is also equality in Dharma, but now it is not so...'
。何聖之有。汝即令赴會。自汝捨生趣生。轉化諸國。其五百弟子。以福微德薄。生於羽族。今感汝之惠。故為鶴眾相隨。鶴勒那問曰。以何方便。令彼解脫。祖曰。我有無上法寶。汝當聽受。化未來際。而說偈曰。心隨萬境轉。轉處實能幽。隨流認得性。無喜復無憂。時鶴眾聞偈。飛鳴而去。祖跏趺寂然奄化。鶴勒那與寶印王起塔。當後漢桓帝延熹八年乙巳歲也。
二十三祖鶴勒那尊者
月氏國人也。姓婆羅門。父千勝。母金光。以無子故。禱於七佛金幢。即夢須彌山頂一神童。持金環云。我來也。覺而有孕。年七歲。遊行聚落。睹民間淫祀。乃入廟叱之曰。汝妄興禍福。幻惑於人。歲費牲牢。傷害斯甚。言訖。廟貌忽然而壞。由是鄉黨。謂之聖子。年二十二出家。三十遇摩拏羅尊者。付法眼藏。行化至中印度。彼國王名無畏海。崇信佛道。祖為說正法。次王忽見二人緋素服拜祖。王問曰。此何人也。祖曰。此是日月天子。吾昔曾為說法。故來禮拜。良久不見。唯聞異香。王曰。日月國土。總有多少。祖曰。千釋迦佛所化世界。各有百億彌盧日月。我若廣說。即不能盡。王聞忻然 時祖。演無上道。度有緣眾。以上足龍子早夭。有兄師子。博通強記。事婆羅門。厥師既逝。弟復云亡。乃歸依尊者。而問
【現代漢語翻譯】 現代漢語譯本：有什麼聖人會來呢？你現在就讓他們來參加法會。自從你捨棄生命，轉生到各個國家，你的五百個弟子因為福德淺薄，轉生為羽族。現在他們感念你的恩惠，所以化為鶴群跟隨著你。鶴勒那（Kakullana，第二十三祖的名字）問道：『用什麼方法，才能讓他們解脫呢？』祖師說：『我有無上的法寶，你應該聽受，用來教化未來的眾生。』於是說了偈語：『心隨萬境轉，轉處實能幽。隨流認得性，無喜復無憂。』當時鶴群聽了偈語，鳴叫著飛走了。祖師結跏趺坐，安詳地圓寂了。鶴勒那和寶印王建造了佛塔來紀念他，時間是後漢桓帝延熹八年乙巳年。
第二十三祖鶴勒那尊者
是月氏國（Yuezhi，古代中亞的一個國家）人。姓婆羅門（Brahman，印度教中的祭司階層）。父親叫千勝，母親叫金光。因為沒有兒子，所以向七佛金幢祈禱，夢見須彌山（Mount Sumeru，佛教宇宙觀中的聖山）頂上有一個神童，拿著金環說：『我來了。』醒來后就懷孕了。七歲的時候，在村落里看到民間祭祀淫邪的神靈，於是進入廟宇斥責他們說：『你們胡亂製造禍福，迷惑世人，每年花費牲畜祭祀，傷害太大了。』說完，廟宇忽然倒塌了。因此鄉里人都稱他為聖子。二十二歲出家，三十歲遇到摩拏羅尊者（Manura，第二十祖），被授予正法眼藏（Dharma Eye Treasury，佛法的核心）。他前往中印度弘法，那裡的國王名叫無畏海，崇信佛法。祖師為他宣講正法。有一次，國王忽然看見兩個人穿著紅色和白色的官服拜見祖師。國王問道：『這些人是誰？』祖師說：『他們是日月天子，我以前曾經為他們說法，所以來禮拜。』過了很久，他們就不見了，只聞到奇異的香味。國王問道：『日月國土，總共有多少？』祖師說：『一千個釋迦佛（Sakyamuni，佛教的創始人）所教化的世界，每個世界各有百億個彌盧日月。如果我詳細地說，就說不完了。』國王聽了非常高興。當時，祖師演說無上的佛法，度化有緣的眾生。無上足龍子早年夭折，有個哥哥叫師子，博學強記，信奉婆羅門教。他的老師去世后，弟弟又去世了，於是歸依尊者，並且問道
【English Translation】 English version: What kind of sage would come? You should immediately send them to the assembly. Since you have given up your life and been reborn in various countries, your five hundred disciples, due to their meager blessings and virtues, were reborn as winged creatures. Now, feeling grateful for your kindness, they have transformed into a flock of cranes following you. Kakullana (the name of the twenty-third patriarch) asked: 'What method can be used to liberate them?' The Patriarch said: 'I have a supreme Dharma treasure, you should listen and receive it, and use it to transform future beings.' Then he spoke a verse: 'The mind follows the myriad realms, the turning point is truly profound. Following the flow, one recognizes the nature, without joy or sorrow.' At that time, the flock of cranes heard the verse, cried out, and flew away. The Patriarch sat in the lotus position and passed away peacefully. Kakullana and King Bao Yin built a pagoda to commemorate him, in the year Yi Si, the eighth year of the Yanxi era of Emperor Huan of the Later Han Dynasty.
The Twenty-third Patriarch, Venerable Kakullana
Was a native of Yuezhi (an ancient Central Asian country). His surname was Brahman (the priestly class in Hinduism). His father was called Qiansheng, and his mother was called Jinguang. Because they had no son, they prayed to the Seven Buddhas' Golden Banner, and dreamed of a divine child on the summit of Mount Sumeru (the sacred mountain in Buddhist cosmology), holding a golden ring and saying: 'I am coming.' Upon waking up, she was pregnant. At the age of seven, in the village, he saw the people worshiping lewd deities, so he entered the temple and rebuked them, saying: 'You recklessly create misfortune and fortune, deluding the people, spending livestock sacrifices every year, causing great harm.' After speaking, the temple suddenly collapsed. Therefore, the villagers called him a holy child. At the age of twenty-two, he left home, and at the age of thirty, he met Venerable Manura (the twentieth patriarch), and was entrusted with the Dharma Eye Treasury (the core of the Buddha's teachings). He went to Central India to propagate the Dharma, where the king was named Fearless Sea, who revered the Buddha's teachings. The Patriarch preached the true Dharma to him. Once, the king suddenly saw two people wearing red and white official robes paying homage to the Patriarch. The king asked: 'Who are these people?' The Patriarch said: 'They are the Sun and Moon Devas, I once preached the Dharma to them, so they have come to pay homage.' After a long time, they disappeared, and only a strange fragrance was smelled. The king asked: 'How many Sun and Moon lands are there in total?' The Patriarch said: 'In the worlds transformed by a thousand Sakyamunis (the founder of Buddhism), each world has hundreds of billions of Mount Meru suns and moons. If I were to explain in detail, I would not be able to finish.' The king was very happy to hear this. At that time, the Patriarch expounded the supreme Dharma, transforming sentient beings with affinity. Wushangzu Longzi died young, and had an elder brother named Shizi, who was learned and had a strong memory, and believed in Brahmanism. After his teacher passed away, his younger brother also passed away, so he took refuge in the Venerable and asked
曰。我欲求道。當何用心。祖曰。汝欲求道。無所用心。曰既無用心。誰作佛事。祖曰。汝若有用。即非功德。汝若無作。即是佛事。經云。我所作功德。而無我所故。師子聞是語已。即入佛慧。時祖忽指東北。問曰。是何氣象。師子云。我見氣。如白虹貫乎天地。復有黑氣五道。橫亙其中。祖曰。其兆云何。曰莫可知矣。祖曰。吾滅后五十年。北天竺國。當有難起。嬰在汝身。吾將滅矣。今以法眼。付囑于汝。善自護持。乃說偈曰。認得心性時。可說不可議。了了無可得。得時不說知。師子比丘。聞偈欣愜。然未曉將罹何難。祖乃密示之。言訖。現十八變而歸寂。阇維畢。分舍利。各欲興塔。祖復現空中。而說偈曰。一法一切法。一切一法攝。吾身非有無。何分一切塔。大眾聞偈。遂不復分。就䭾都場而建塔焉。即後漢獻帝建安十四年己丑歲也。
二十四祖師子尊者
中印度人。姓婆羅門。得法遊方。至罽賓國。有波利迦者。本習禪觀。故有禪定知見執相舍相不語之五眾。祖詰而化之。四眾皆默然心服。唯禪定師達磨達者。聞四眾被責。憤悱而來。祖曰。仁者習定。何當來此。既至於此。胡云習定。彼曰。我雖來此。心亦不亂。定隨人習。豈在處所。祖曰。仁者既來。其習亦至。既無處所。豈在人習。
【現代漢語翻譯】 現代漢語譯本： 師子（Simha，人名）說：『我想要求道，應當如何用心？』 菩提達摩祖師說：『你如果想要求道，就不要有所用心。』 師子說：『既然無所用心，那誰來做佛事呢？』 菩提達摩祖師說：『你如果有所作為，那就不是功德。你如果無所作為，那就是佛事。』 《金剛經》上說：『我所作的功德，而沒有我所執著的。』 師子聽了這些話后，立刻進入了佛的智慧。 當時，菩提達摩祖師忽然指著東北方向，問道：『那是什麼氣象？』 師子說：『我看見一種氣象，像一道白色的彩虹貫穿天地，又有五道黑色的氣，橫在其中。』 菩提達摩祖師說：『這預示著什麼？』 師子說：『我無法知道。』 菩提達摩祖師說：『我滅度后五十年，在北天竺國，當有災難發生，會應在你身上。我將要滅度了，現在把法眼交付給你，好好地守護保持。』 於是說偈語：『認識心性的時候，可以說卻難以用言語議論。明明白白地什麼也得不到，得到的時候也說不出知道。』 師子比丘聽了偈語，非常高興，但還不明白將要遭遇什麼災難。菩提達摩祖師就秘密地告訴了他。說完后，顯現十八種變化而圓寂。荼毗完畢，分舍利子，大家各自想要建塔供奉。菩提達摩祖師又在空中顯現，而說偈語：『一法即一切法，一切法即一法所包含。我的身體不是有也不是無，為什麼要分建一切塔呢？』 大眾聽了偈語，於是不再分舍利子，就在荼毗的場所建塔。 那是後漢獻帝建安十四年己丑年。
第二十四祖 師子尊者
是中印度人，姓婆羅門。得法后四處遊歷，到達罽賓國（Kashmir，古國名）。那裡有個波利迦（Parika，人名），本來就學習禪觀，所以有禪定、知見、執相、舍相、不語這五種人。 師子尊者詰問並教化他們，四種人都沉默心服。只有禪定師達磨達（Dharmatrāta，人名），聽到四眾被責備，憤恨而來。 師子尊者說：『仁者學習禪定，為何來到這裡？既然已經來到這裡，為何還說學習禪定？』 達磨達說：『我雖然來到這裡，心也沒有散亂。禪定隨著人修習，難道在於處所嗎？』 師子尊者說：『仁者既然來了，你的修習也跟著來了。既然沒有處所，難道在於人修習嗎？』
【English Translation】 English version: Simha (name of a person) said, 'I wish to seek the Dao (the Way), how should I apply my mind?' Bodhidharma (name of the first patriarch of Zen Buddhism in China) said, 'If you wish to seek the Dao, do not apply your mind anywhere.' Simha said, 'Since there is no application of the mind, who will perform the Buddha's work?' Bodhidharma said, 'If you have action, then it is not merit. If you have no action, then it is the Buddha's work.' The Diamond Sutra says, 'The merit I have performed is without any attachment to a self.' Upon hearing these words, Simha immediately entered the wisdom of the Buddha. At that time, Bodhidharma suddenly pointed to the northeast and asked, 'What is that phenomenon?' Simha said, 'I see a phenomenon like a white rainbow piercing through heaven and earth, and there are five black energies stretching across it.' Bodhidharma said, 'What does this portend?' Simha said, 'I cannot know.' Bodhidharma said, 'Fifty years after my passing, there will be a calamity in North India, which will befall you. I am about to pass away. Now I entrust the Dharma Eye to you, protect and maintain it well.' Then he spoke a verse: 'When the nature of mind is recognized, it can be spoken of but not debated. Clearly, nothing can be obtained; when obtained, it cannot be said to be known.' Bhikkhu (Buddhist monk) Simha was delighted upon hearing the verse, but he did not yet understand what calamity he would encounter. Bodhidharma secretly revealed it to him. After speaking, he manifested eighteen transformations and entered parinirvana (death of a Buddha). After cremation, the relics were divided, and everyone wanted to build pagodas to enshrine them. Bodhidharma appeared again in the sky and spoke a verse: 'One Dharma is all Dharmas, all Dharmas are contained in one Dharma. My body is neither existent nor nonexistent, why divide and build all these pagodas?' The assembly, upon hearing the verse, no longer divided the relics and built a pagoda at the cremation site. That was the year Ji Chou (earth ox) of the fourteenth year of Jian'an (era name) during the reign of Emperor Xian of the Later Han Dynasty.
The Twenty-fourth Patriarch, Venerable Simha
He was from Central India, of the Brahmin caste. After obtaining the Dharma, he traveled to the country of Kashmir (ancient kingdom). There was a Parika (name of a person) there who originally studied Chan (Zen) contemplation, so there were five groups of people: those with Chan samadhi (meditative state), those with knowledge and views, those attached to forms, those who abandon forms, and those who do not speak. Venerable Simha questioned and transformed them, and the four groups were all silent and convinced. Only the Chan meditation master Dharmatrāta (name of a person), upon hearing that the four groups were rebuked, came in resentment. Venerable Simha said, 'Virtuous one, you study Chan samadhi, why have you come here? Since you have come here, why do you say you study Chan samadhi?' Dharmatrāta said, 'Although I have come here, my mind is not disturbed. Chan samadhi follows the person's practice, is it necessarily in a place?' Venerable Simha said, 'Since you have come, your practice has also come. Since there is no place, is it necessarily in the person's practice?'
彼曰。定習人故。非人習定。我當來此。其定常習。祖曰。人非習定。定習人故。當自來時。其定誰習。彼曰。如凈明珠。內外無翳。定若通達。必當如此。祖曰。定若通達。一似明珠。今見仁者。非珠之徒。彼曰。其珠明徹。內外悉定。我心不亂。猶若此凈。祖曰。其珠無內外。仁者何能定。穢物非動搖。此定不是凈。達磨達蒙祖開悟。心地朗然。祖即攝五眾。名聞遐邇。方求法嗣。遇一長者。引其子問祖白。此子名斯多。當生便拳左手。今既長矣。終未能舒。愿尊者示其宿因。祖睹之。即以手接曰。可還我珠。童子遽開手奉珠。眾皆驚異。祖曰。吾前報為僧。有童子名婆舍。吾嘗赴西海齋。受襯珠付之。今還吾珠。理固然矣。長者遂舍其子出家。祖即與娑具。以前緣故。名婆舍斯多。祖即謂之曰。吾師密有懸記。罹難非久如來正法眼藏。今轉付汝。汝應保護普潤來際。偈曰。正說知見時。知見俱是心。當心即知見。知見即於今。祖說偈已。以僧伽梨。密付斯多。俾之他國。隨機演化。斯多受教。直抵南天。祖謂。難不可以茍免。獨留罽賓。時本國有外道二人。一名摩目多。二名都落遮。學諸幻法。欲共謀亂。乃盜為釋子形象。潛入王宮。且念。不成即罪歸佛子。妖既自作。禍亦旋踵。王果怒曰。吾素歸心三寶。何
【現代漢語翻譯】 現代漢語譯本 彼（外道）說：『是禪定習慣於人，而不是人習慣於禪定。我將來這裡，是因為這裡的禪定是常修習的。』 祖師（菩提達摩）說：『不是人習慣於禪定，而是禪定習慣於人。當你來的時候，是誰在修習禪定呢？』 彼（外道）說：『就像一顆清凈明亮的珠子，內外都沒有塵埃。禪定如果通達，必定是這樣的。』 祖師說：『禪定如果通達，就像一顆明珠。現在我看你，不像是個珠子。』 彼（外道）說：『那珠子明亮透徹，內外都安定。我的心不亂，就像這珠子一樣清凈。』 祖師說：『那珠子沒有內外之分，你又如何能安定它呢？污穢之物並非不動搖，你說的這種禪定不是真清凈。』 達磨（菩提達摩）開悟達蒙祖，心地明朗。祖師於是收攝五眾弟子，名聲遠揚。他開始尋求佛法繼承人，遇到一位長者，帶著他的兒子來拜見祖師，說：『這孩子名叫斯多（Siddhartha），出生時左手就握成拳頭，現在已經長大了，始終不能伸開。希望尊者能開示他前世的因緣。』 祖師看到他，就用手去接他的手，說：『可以把我的珠子還給我嗎？』童子立刻張開手，獻上珠子。眾人都感到驚奇。祖師說：『我前世是個僧人，有個童子名叫婆舍（Vasubandhu）。我曾經去西海齋僧，接受了一顆襯衣上的珠子，交給他保管。現在他把珠子還給我，這是理所當然的。』 長者於是捨棄他的兒子出家。祖師就給他剃度，因為前世的因緣，給他取名為婆舍斯多（Vasubandhu Siddhartha）。祖師對他說：『我的老師秘密地有預言，我遭遇災難的日子不遠了。如來正法眼藏，現在轉交給你。你應該保護它，普遍地滋潤未來的眾生。』 偈語說：『正說知見時，知見俱是心。當心即知見，知見即於今。』 祖師說完偈語，用僧伽梨（袈裟）秘密地交給斯多（Siddhartha），讓他到其他國家，隨機應化。斯多（Siddhartha）接受教誨，直接前往南天竺。 祖師說：『災難不可以僥倖避免，我獨自留在罽賓（Kashmir）。』當時本國有兩個外道，一個名叫摩目多（Mahamatta），一個名叫都落遮（Durukcha），學習各種幻術，想要共同謀反作亂。他們就偷偷地裝扮成釋迦牟尼佛的弟子，潛入王宮，並且想：『如果事情不成，就把罪過歸於佛弟子。』妖孽是他們自己製造的，災禍也很快降臨。國王果然憤怒地說：『我一向歸心三寶，為什麼……』
【English Translation】 English version He (the heretic) said, 'It is meditation that is accustomed to people, not people accustomed to meditation. I am coming here because the meditation here is constantly practiced.' The Patriarch (Bodhidharma) said, 'It is not people who are accustomed to meditation, but meditation that is accustomed to people. When you come, who is practicing the meditation?' He (the heretic) said, 'Like a pure and bright pearl, there is no dust inside or outside. If meditation is thoroughly understood, it must be like this.' The Patriarch said, 'If meditation is thoroughly understood, it is like a bright pearl. Now I see you, you don't look like a pearl.' He (the heretic) said, 'That pearl is bright and clear, and both inside and outside are stable. My mind is not disturbed, just like this pure pearl.' The Patriarch said, 'That pearl has no inside or outside, how can you stabilize it? Filthy things are not unwavering, this meditation you speak of is not true purity.' Dharma (Bodhidharma) enlightened Damo Zu, and his mind was clear. The Patriarch then gathered five groups of disciples, and his reputation spread far and wide. He began to seek a successor to the Dharma, and met an elder who brought his son to see the Patriarch, saying, 'This child is named Siddhartha (Siddhartha), and his left hand has been clenched into a fist since birth. Now that he has grown up, he still cannot open it. I hope the Venerable can reveal the cause of his past life.' The Patriarch saw him and reached out to take his hand, saying, 'Can you return my pearl to me?' The boy immediately opened his hand and offered the pearl. Everyone was amazed. The Patriarch said, 'In my previous life, I was a monk, and there was a boy named Vasubandhu (Vasubandhu). I once went to the Western Sea to offer a vegetarian feast to the monks, and received a pearl from a shirt, which I entrusted to him for safekeeping. Now he is returning the pearl to me, which is only natural.' The elder then gave up his son to become a monk. The Patriarch tonsured him, and because of the karmic connection from his previous life, he named him Vasubandhu Siddhartha (Vasubandhu Siddhartha). The Patriarch said to him, 'My teacher secretly had a prophecy that the day of my suffering is not far away. The Treasury of the Eye of the True Dharma of the Tathagata is now passed on to you. You should protect it and universally nourish future beings.' The verse says: 'When rightly speaking of knowledge and perception, both knowledge and perception are the mind. When the mind is present, it is knowledge and perception. Knowledge and perception are in this very moment.' After the Patriarch finished speaking the verse, he secretly gave the Sanghati (袈裟, kasaya) to Siddhartha (Siddhartha), and sent him to other countries to transform beings according to their potential. Siddhartha (Siddhartha) received the teaching and went directly to South India. The Patriarch said, 'Calamity cannot be avoided by luck, I will stay alone in Kashmir (Kashmir).' At that time, there were two heretics in the country, one named Mahamatta (Mahamatta) and the other named Durukcha (Durukcha), who studied various illusions and wanted to conspire together to rebel. They secretly disguised themselves as disciples of Shakyamuni Buddha and sneaked into the royal palace, thinking, 'If things don't work out, we will blame the Buddhist disciples.' The evil was of their own making, and disaster soon followed. The king was indeed angry and said, 'I have always taken refuge in the Three Jewels, why...'
乃構害一至於斯。即命破毀伽藍。祛除釋眾。又自秉劍。至尊者所。問曰。師得蘊空否。祖曰。已得蘊空。王曰。離生死否。祖曰。已離生死。王曰。既離生死。可施我頭。祖曰。身非我有。何吝于頭。王即揮刃。斷尊者首。白乳涌高數尺。王之右臂。旋亦墮地。七日而終。太子光首嘆曰。我父何故自取其禍。時有象白山仙人者。深明因果。即為光首。廣宣宿因。解其疑網。(事具聖胄集。及寶林傳)遂以師子尊者報禮而建塔焉。當漢后帝景耀二年己卯歲也。
二十五祖婆舍斯多尊者
罽賓國人也。姓婆羅門。父寂行。母常安樂。初母夢得神劍。因而有孕。既誕。拳左手。遇師子尊者。顯發宿因。密授心印。后適南天。至中印度。彼國王名迦勝。設禮供養。時有外道。號無我尊。先為王禮重。嫉祖之至。欲與論義。幸而勝之。以固其事。乃于王前請祖曰。我解默論。不假言說。祖曰。孰知勝負。彼曰。不爭勝負。但取其義。祖曰。汝以何為義。彼曰。無心為義。祖曰。汝既無心。豈得義乎。彼曰。我說無心。當名非義。祖曰。汝說無心。當名非義。我說非心。當義非名。彼曰。當義非名。誰能辨義。祖曰。汝名非義。此名何名。彼曰。為辨非義。是名無名。祖曰。名既非名。義亦非義。辨者是誰。當辨何
【現代漢語翻譯】 現代漢語譯本： 於是（國王）就策劃了這樣的禍事。隨即下令摧毀伽藍（寺院），驅逐僧侶。又親自拿著劍，到尊者（指師子尊者）那裡，問道：『你證得五蘊皆空了嗎？』祖師說：『已經證得五蘊皆空。』國王問：『脫離生死了嗎？』祖師說：『已經脫離生死。』國王說：『既然已經脫離生死，可以把你的頭施捨給我。』祖師說：『身體都不是我所有的，何況一個頭呢？』國王就揮刀砍斷了尊者的頭，白色的乳汁涌起數尺高。國王的右臂，隨即也掉在地上，七天後就死了。太子光首嘆息說：『我的父親為什麼自己招來這樣的禍事？』當時有象白山仙人，深明因果，就為光首，廣泛宣講前世的因緣，解開他的疑惑。（事情詳細記載在《聖胄集》和《寶林傳》中）於是用師子尊者的禮儀安葬並建塔。時間是漢後主劉禪景耀二年己卯年。 二十五祖婆舍斯多尊者 是罽賓國（今克什米爾地區）人。姓婆羅門。父親名叫寂行，母親名叫常安樂。當初母親夢見得到一把神劍，因此懷孕。出生后，左手緊握成拳。遇到師子尊者，顯發前世的因緣，秘密傳授心印。後來前往南印度，到達中印度。那裡的國王名叫迦勝，設禮供養。當時有一個外道，號稱無我尊，先前被國王禮遇器重，嫉妒祖師的到來，想要與祖師辯論。幸好戰勝了他，以此鞏固自己的地位。於是就在國王面前請示祖師說：『我理解默論，不需要言語。』祖師說：『誰知道勝負呢？』外道說：『不爭勝負，只取其義。』祖師說：『你以什麼為義？』外道說：『以無心為義。』祖師說：『你既然無心，怎麼能有義呢？』外道說：『我說無心，應當叫做非義。』祖師說：『你說無心，應當叫做非義；我說非心，應當叫做義非名。』外道說：『叫做義非名，誰能辨別義呢？』祖師說：『你叫做非義，這個名是什麼名？』外道說：『爲了辨別非義，這個名叫做無名。』祖師說：『名既然不是名，義也不是義，辨別的人是誰？應當辨別什麼？』
【English Translation】 English version: Thereupon, he plotted such a calamity. He immediately ordered the destruction of the Sangharama (monastery) and the expulsion of the Sangha (monks). He then personally took up a sword and went to the Venerable One (referring to Arya Simha), asking: 'Have you attained the emptiness of the five skandhas (aggregates)?' The Patriarch replied: 'I have already attained the emptiness of the five skandhas.' The king asked: 'Have you transcended birth and death?' The Patriarch replied: 'I have already transcended birth and death.' The king said: 'Since you have transcended birth and death, you may offer your head to me.' The Patriarch said: 'This body is not mine to begin with, why would I begrudge a head?' The king then swung his blade and severed the Venerable One's head, and white milk gushed forth several feet high. The king's right arm immediately fell to the ground as well, and he died seven days later. Prince Guangshou sighed and said: 'Why did my father bring such calamity upon himself?' At that time, there was a hermit of Elephant White Mountain, who deeply understood cause and effect, and he extensively explained the past causes and conditions to Guangshou, resolving his doubts. (The details are recorded in the 'Collection of Holy Lineages' and the 'Record of the Baolin Monastery.') Thereupon, Arya Simha was buried with the rites due to a Venerable One, and a stupa was built. This was in the year Ji-Mao, the second year of the Jingyao era of Emperor Liu Shan of the Later Han Dynasty. The Twenty-fifth Patriarch, Venerable Vasasita Was a native of Kasmira (present-day Kashmir). His surname was Brahmin. His father was named Jixing, and his mother was named Changanle. Initially, his mother dreamed of obtaining a divine sword, and as a result, she became pregnant. After he was born, his left hand was clenched into a fist. He encountered Arya Simha, who revealed his past causes and conditions and secretly transmitted the mind-seal. Later, he went to South India and arrived in Central India. The king there was named Kasheng, who offered him respectful offerings. At that time, there was a heretic, known as the 'Venerable No-Self,' who had previously been treated with respect and importance by the king. He was jealous of the Patriarch's arrival and wanted to debate with the Patriarch. Fortunately, he defeated him, thereby solidifying his position. Thereupon, he requested the Patriarch in front of the king, saying: 'I understand silent debate, which does not require words.' The Patriarch said: 'Who knows the outcome of victory or defeat?' The heretic said: 'We do not contend for victory or defeat, but only seek its meaning.' The Patriarch said: 'What do you take as meaning?' The heretic said: 'I take no-mind as meaning.' The Patriarch said: 'Since you have no-mind, how can you have meaning?' The heretic said: 'When I speak of no-mind, it should be called non-meaning.' The Patriarch said: 'When you speak of no-mind, it should be called non-meaning; when I speak of non-mind, it should be called meaning-non-name.' The heretic said: 'If it is called meaning-non-name, who can discern the meaning?' The Patriarch said: 'You call it non-meaning, what name is this name?' The heretic said: 'In order to discern non-meaning, this name is called no-name.' The Patriarch said: 'Since the name is not a name, and the meaning is not a meaning, who is the one who discerns? What should be discerned?'
物。如是往返。四十九番。外道杜口信服。於時祖忽面北合掌長吁曰。我師師子尊者。今日遇難。斯可傷焉。即辭王南邁。達于南天。潛隱山谷。時彼國王名天德。迎請供養。王有二子。一名德勝兇暴而色力充盛。一名不如密多。和柔而長嬰疾苦。祖乃為陳因果。王即頓釋所疑。又有咒術師。忌祖之道。乃潛置毒藥于飲食中。祖知而食之。彼返受禍。遂投祖出家。祖即與受具。后六十載。德勝即位。覆信外道。致難於祖。不如密多。以進諫被囚。王遽問祖曰。予國素絕妖訛。師所傳者。當是何宗。祖曰。王國昔來實無邪法。我所得者。即是佛宗。王曰。佛滅已千二百載。師從誰得耶。師曰。飲光大士。親受佛印。展轉至二十四世師子尊者。我從彼得。王曰。予聞。師子比丘。不能免於刑戮。何能傳法後人。祖曰。我師難未起時。密授我信衣法偈。以顯師承。王曰。其衣何在。祖即于囊中。出衣示王。王命焚之。五色相鮮。薪盡如故。王即追悔致禮。師子真嗣既明。乃赦密多 密多遂求出家。祖問曰。汝欲出家。當爲何事。密多曰。我若出家。不為其事。祖曰。不為何事。密多曰。不為俗事。師曰。當爲何事。密多曰。當爲佛事。祖曰。太子智慧天生。必諸聖降跡。即許出家。六年侍奉。後於王宮受具。羯磨之際。天地
【現代漢語翻譯】 現代漢語譯本 物。就這樣往返辯論了四十九次，外道啞口無言，心悅誠服。當時，菩提達摩祖師忽然面向北方，合掌長嘆道：『我的老師師子尊者（Simha Bhikshu），今日遭遇災難，實在令人傷心啊！』於是辭別國王，向南而去，到達南印度，隱居在山谷中。當時那裡的國王名叫天德（Tiantian），他迎請菩提達摩祖師並供養。國王有兩個兒子，一個名叫德勝（Desheng），兇暴而精力充沛；一個名叫不如密多（B不如密多），溫和但長期體弱多病。菩提達摩祖師就為他們講述因果報應的道理，國王立刻消除了心中的疑惑。還有一個咒術師，嫉妒菩提達摩祖師的道行，就偷偷地在飲食中放入毒藥。菩提達摩祖師知道后還是吃了下去，結果那咒術師反而遭了殃，於是他拜菩提達摩祖師為師，請求出家。菩提達摩祖師就為他授了具足戒。六十年後，德勝即位，又重新信奉外道，給菩提達摩祖師製造災難。不如密多因為勸諫而被囚禁。國王就問菩提達摩祖師說：『我的國家向來沒有妖言惑眾的事情，您所傳授的，到底是什麼宗派？』菩提達摩祖師說：『王國向來確實沒有邪法，我所得到的，就是佛宗。』國王說：『佛陀涅槃已經一千二百年了，您是從誰那裡得到的呢？』菩提達摩祖師說：『我是從飲光大士（Kasyapa Buddha，迦葉佛）那裡親自接受佛陀的心印，輾轉傳到第二十四世師子尊者，我就是從他那裡得到的。』國王說：『我聽說，師子比丘（Simha Bhikshu）不能免於刑戮，怎麼能傳法給後人呢？』菩提達摩祖師說：『我的老師在災難還沒有發生的時候，秘密地傳授給我信衣法偈，用來表明師承關係。』國王說：『那件信衣在哪裡？』菩提達摩祖師就從囊中取出信衣給國王看。國王命令焚燒它，結果五色光彩鮮艷，木柴燒盡了，信衣卻完好如初。國王立刻追悔，向菩提達摩祖師致禮，師子尊者的真正傳人已經明確，於是赦免了不如密多。不如密多就請求出家。菩提達摩祖師問他說：『你想要出家，應當爲了什麼事？』不如密多說：『我如果出家，不是爲了世俗的事。』菩提達摩祖師說：『不是爲了什麼事？』不如密多說：『不是爲了俗事。』菩提達摩祖師說：『應當爲了什麼事？』不如密多說：『應當爲了佛事。』菩提達摩祖師說：『太子智慧是天生的，一定是諸聖降臨的足跡。』就允許他出家。不如密多侍奉菩提達摩祖師六年，後來在王宮中受具足戒。在羯磨（Karma）的時候，天地。
【English Translation】 English version The matter. Thus, back and forth, forty-nine times. The heretics were silenced and sincerely convinced. At that time, the Patriarch suddenly faced north, put his palms together, and sighed deeply, saying, 'My teacher, Simha Bhikshu (Lion Venerable), has encountered difficulties today. It is truly saddening!' Then he bid farewell to the king and traveled south, reaching South India, where he secretly hid in the mountains and valleys. At that time, the king there was named Tiantian (Heavenly Virtue). He welcomed and made offerings to the Patriarch. The king had two sons, one named Desheng (Virtue Victory), who was fierce and full of vigor, and the other named B不如密多 (Not as Mitra), who was gentle but suffered from chronic illness. The Patriarch then explained the principles of cause and effect to them, and the king immediately dispelled his doubts. There was also a sorcerer who envied the Patriarch's Tao and secretly placed poison in the food. The Patriarch knew it but still ate it, and as a result, the sorcerer suffered the consequences. He then became a disciple of the Patriarch and requested to be ordained. The Patriarch then gave him the full precepts. Sixty years later, Desheng ascended the throne and once again believed in heretical ways, causing difficulties for the Patriarch. B不如密多 was imprisoned for advising against it. The king then asked the Patriarch, 'My country has always been free from deceptive teachings. What sect are you transmitting?' The Patriarch said, 'The kingdom has indeed been free from evil teachings. What I have attained is the Buddha's sect.' The king said, 'The Buddha has been extinct for one thousand two hundred years. From whom did you receive it?' The Patriarch said, 'I personally received the Buddha's mind-seal from Kasyapa Buddha (Drinking Light Great Being), which was passed down through twenty-four generations to Simha Bhikshu. I received it from him.' The king said, 'I have heard that Simha Bhikshu could not escape execution. How could he transmit the Dharma to future generations?' The Patriarch said, 'Before my teacher's difficulty arose, he secretly transmitted to me the robe and verse of faith to show the lineage.' The king said, 'Where is the robe?' The Patriarch then took out the robe from his bag and showed it to the king. The king ordered it to be burned, but the five colors remained bright and fresh, and the firewood was consumed as before. The king immediately repented and paid homage to the Patriarch. The true successor of Simha Bhikshu was clear, and B不如密多 was pardoned. B不如密多 then requested to be ordained. The Patriarch asked him, 'What do you want to do when you become a monk?' B不如密多 said, 'If I become a monk, it is not for worldly matters.' The Patriarch said, 'Not for what matters?' B不如密多 said, 'Not for secular matters.' The Patriarch said, 'What should it be for?' B不如密多 said, 'It should be for Buddha matters.' The Patriarch said, 'The prince's wisdom is innate, and it must be the trace of the descent of the saints.' He then allowed him to be ordained. B不如密多 served the Patriarch for six years, and later received the full precepts in the royal palace. At the time of Karma (action), heaven and earth.
震動。多著靈異。祖乃命之曰。吾已衰朽。安可久留。汝當善護正法眼藏。普濟群有。聽吾偈曰。聖人說知見。當境無是非。吾今悟真性。無道亦無理。不如密多聞偈。再啟祖曰。汝衣宜可傳授。祖曰。此衣為難故。假以證明。汝身無難。何假其衣。化被十方。人自信向。不如密多聞語。作禮而退。祖現神變。化三昧火自焚。平地舍利。可高一尺。德勝王。創浮圖而秘之。當東晉明帝太寧三年乙酉歲也。
二十六祖不如密多尊者
南印度天德王之次子也。既受度得法。至東印度。彼王名堅固。奉外道師長爪梵志。尊者將至。王與梵志。同睹白氣貫于上下。王曰。斯何瑞也。梵志預知祖入境。恐王遷善。乃曰。此是魔來之兆耳。何瑞之有。即鳩諸徒眾。議曰。不如密多。將入都城。誰能挫之。弟子曰。我等各有咒術。可以動天地。入水火。何患哉。祖至。先見宮墻。有黑氣。乃曰。小難耳。直詣王所。王曰。師來何為。祖曰。將度眾生。王曰。以何法度。祖曰。各以其類度之。時梵志聞言。不勝其怒。即以幻[泳-永+夫]。化大山于祖頂上。祖指之。忽在彼眾頭上。梵志等怖懼投祖。祖愍其愚惑。再指之。化山隨滅。乃為王演說法要。俾趣真乘。謂王曰。此國當有聖人。而繼於我。是時有婆羅門子。年二
【現代漢語翻譯】 現代漢語譯本：震動，伴隨著許多靈異現象。菩提達摩祖師於是命令他說：『我已經衰老，不可能長久停留於世。你應當好好守護正法眼藏（指佛法精髓），普遍救濟眾生。聽我說偈：聖人所說的知見，在於當下境界沒有是非對錯。我現在領悟了真性，無所謂道，也無所謂理。』（菩提達摩）不如密多（Ratnamitra）的偈語，再次請示祖師說：『您的衣缽應該可以傳授了吧？』祖師說：『這衣缽是爲了困難的緣故，假借它來證明（法脈傳承）。你自身沒有困難，何必假借衣缽？教化普及四方，人們自然會相信歸向。』不如密多聽了菩提達摩的話，行禮後退下。菩提達摩祖師顯現神通變化，化為三昧真火自焚，在平地上留下了一尺高的舍利。德勝王建造佛塔來秘密供奉這些舍利，當時是東晉明帝太寧三年乙酉年。 二十六祖不如密多尊者（Ratnamitra）： 是南印度天德王的第二個兒子。他接受度化並得到佛法后，前往東印度。當時的國王名叫堅固，信奉外道師長長爪梵志。尊者將要到達時，國王和梵志一同看到一道白氣貫穿天地。國王說：『這是什麼祥瑞之兆？』梵志預先知道祖師要入境，害怕國王改變信仰，就說：『這是魔來臨的徵兆罷了，哪裡有什麼祥瑞？』於是召集眾多徒眾商議說：『不如密多將要進入都城，誰能挫敗他？』弟子們說：『我們各自都有咒術，可以撼動天地，進入水火，有什麼可擔心的呢？』祖師到達后，先看到宮墻上有黑氣，於是說：『只是小小的困難罷了。』直接前往國王的住所。國王說：『大師來這裡做什麼？』祖師說：『將要度化眾生。』國王說：『用什麼方法度化？』祖師說：『用適合他們各自的方式來度化。』當時梵志聽到這些話，非常憤怒，立刻用幻術變出一座大山壓在祖師的頭頂上。祖師用手指著那座山，山忽然出現在梵志等人的頭頂上。梵志等人非常害怕，向祖師投降。祖師憐憫他們的愚昧迷惑，再次用手指著那座山，幻化出來的山隨即消失。於是為國王演說佛法的要義，使他走向真正的佛法。對國王說：『這個國家將來會有聖人，來繼承我的法脈。』當時有一個婆羅門的孩子，年齡二歲
【English Translation】 English version: Tremors occurred, accompanied by many miraculous phenomena. Bodhidharma then instructed him, saying, 'I am old and decaying, and cannot remain for long. You must diligently protect the Eye-Treasury of the True Dharma (referring to the essence of Buddhism) and universally deliver all beings. Listen to my verse: The knowledge and views spoken of by sages lie in the absence of right and wrong in the present moment. I have now awakened to the true nature, where there is neither path nor reason.' Ratnamitra, after hearing Bodhidharma's verse, inquired again, saying, 'Should your robe and bowl be passed on?' The Patriarch said, 'This robe is for the sake of difficulty, used as a means of proof (of the Dharma lineage). You have no difficulties yourself, so why rely on the robe? When the teachings spread in all directions, people will naturally believe and turn towards it.' Ratnamitra, after hearing Bodhidharma's words, bowed and withdrew. Bodhidharma manifested supernatural transformations, transforming into Samadhi fire and self-immolating, leaving behind relics one foot high on the ground. King Desheng built a stupa to secretly enshrine these relics. This occurred in the year Yiyou, the third year of the Taining reign of Emperor Ming of the Eastern Jin Dynasty. The Twenty-sixth Patriarch, Venerable Ratnamitra (Ratnamitra): Was the second son of King Tiande of South India. After being initiated and obtaining the Dharma, he went to East India. The king at that time was named Jiangu, and he revered the heretical teacher, the long-nailed Brahman. When the Venerable One was about to arrive, the king and the Brahman together saw a white aura penetrating heaven and earth. The king said, 'What auspicious sign is this?' The Brahman, knowing in advance that the Patriarch was about to enter the country, feared that the king would change his faith, and said, 'This is merely a sign of a demon's arrival, what auspiciousness is there?' He then gathered many disciples and discussed, saying, 'Ratnamitra is about to enter the capital city, who can defeat him?' The disciples said, 'We each have mantras that can shake heaven and earth and enter water and fire, what is there to worry about?' After the Patriarch arrived, he first saw black aura on the palace walls, and said, 'It is just a minor difficulty.' He went directly to the king's residence. The king said, 'What brings the master here?' The Patriarch said, 'I am here to deliver sentient beings.' The king said, 'By what method do you deliver them?' The Patriarch said, 'I deliver them by methods suitable for each of them.' At that time, the Brahman, hearing these words, became very angry and immediately used illusion to transform a large mountain to press down on the Patriarch's head. The Patriarch pointed at the mountain, and it suddenly appeared on the heads of the Brahman and the others. The Brahman and the others were very frightened and surrendered to the Patriarch. The Patriarch pitied their ignorance and delusion, and pointed at the mountain again, and the illusory mountain disappeared. He then expounded the essentials of the Dharma for the king, causing him to turn towards the true Dharma. He said to the king, 'This country will have a sage in the future to inherit my Dharma lineage.' At that time, there was a Brahman child, two years old
十許。幼失父母。不知名氏。或自言纓絡。故人謂之纓絡童子。遊行閭里。丐求度日。若常不輕之類。人問汝行何急。即答曰。汝行何緩。或問何姓。即曰。與汝同姓。莫知其故。后王與尊者。同車而出。見纓絡童子。稽首於前。祖曰。汝憶往事否。童曰。我念遠劫中。與師同居。師演摩訶般若。我轉甚深修多羅。今日之事。蓋契昔因。祖又謂王曰。此童子非他。即大勢至菩薩。是也。此聖之後。復出二人。一人化南印度。一人緣在震旦。四五年內。卻返此方。遂以昔因故。名般若多羅。付法眼藏。偈曰。真性心地藏。無頭亦無尾。應緣而化物。方便呼為智。祖付法已。即辭王曰。吾化緣已終。當歸寂滅。愿王于最上乘。無忘外護。即還本座。跏趺而逝。化火自焚。收舍利。塔而瘞之。當東晉孝武帝太元十三年戊子歲也。
二十七祖般若多羅尊者
東印度人也。既得法已。東印度國王。請祖齋次。王乃問。諸人盡轉經。唯師為甚不轉。祖曰。貧道出息不隨眾緣。入息不居蘊界。常轉如是經。百千萬億卷。非但一卷兩卷。行化至南印度。彼王名香至。崇奉佛乘。尊重供養。度越倫等。又施無價寶珠。時王有三子。名月凈多羅。功德多羅。菩提多羅。其季開士也。祖欲試其所得。乃以所施珠。問三王子曰。此
【現代漢語翻譯】 現代漢語譯本：大約十歲左右。年幼時失去了父母，不知道姓名。有人說他叫纓絡，所以人們就叫他纓絡童子。在村子裡靠乞討度日，就像常不輕菩薩一樣。有人問他『你走這麼急做什麼？』他就回答說：『你走這麼慢做什麼？』有人問他姓什麼，他就說：『和你同姓。』沒有人知道是什麼緣故。後來國王和尊者同乘一輛車外出，看見纓絡童子在前面叩頭。祖師說：『你還記得過去的事情嗎？』童子說：『我記得在遙遠的過去，我和師父您一同居住。師父您演說摩訶般若，我轉述甚深修多羅。今天的事情，大概是應合了過去的因緣。』祖師又對國王說：『這個童子不是別人，就是大勢至菩薩。』在這位聖人之後，又出現兩個人，一個人化身在南印度，一個人和震旦（中國）有緣分。四五年之內，會返回這裡。於是因為過去的因緣，被命名為般若多羅（Prajnatara），付與法眼藏。偈語說：『真性心地藏，無頭亦無尾。應緣而化物，方便呼為智。』祖師傳法完畢，就向國王告辭說：『我的教化因緣已經結束，應當歸於寂滅。希望國王對於最上乘佛法，不要忘記外護。』說完就回到原來的座位，結跏趺坐而逝。化為火焰自焚，收取捨利，建塔埋葬。時間是東晉孝武帝太元十三年戊子年。
第二十七祖般若多羅尊者（Prajnatara）
是東印度人。得到佛法后，東印度國王邀請祖師應齋。齋飯時，國王問道：『其他人都誦經，唯獨師父您為什麼不誦經？』祖師說：『貧道出息不隨眾緣，入息不居蘊界。常轉如是經，百千萬億卷，非但一卷兩卷。』前往南印度弘法，那裡的國王名叫香至（Fragrant Supreme），崇奉佛法，尊重供養，超越常人。又佈施無價寶珠。當時國王有三個兒子，名叫月凈多羅（Moon Pure Tara），功德多羅（Merit Tara），菩提多羅（Bodhi Tara），其中最小的兒子是開士。祖師想要測試他們所證悟的境界，就用所佈施的寶珠，問三位王子說：『此珠有何價值？』
【English Translation】 English version: About ten years old. He lost his parents at a young age and did not know his name. Some said he was called Yingluo, so people called him Yingluo Boy. He lived by begging in the village, like Bodhisattva Sadāparibhūta. Someone asked him, 'Why are you walking so fast?' He would answer, 'Why are you walking so slowly?' Someone asked him what his surname was, and he would say, 'The same surname as you.' No one knew why. Later, the king and the Venerable were traveling in the same carriage and saw Yingluo Boy kowtowing in front. The Patriarch said, 'Do you remember the past?' The boy said, 'I remember that in the distant past, I lived with you, Master. You expounded the Mahaprajna, and I recited the profound Sutras. Today's events probably correspond to the past causes.' The Patriarch then said to the king, 'This boy is none other than the Mahasthamaprapta Bodhisattva.' After this sage, two more people appeared, one incarnated in South India, and one had an affinity with Zhendan (China). Within four or five years, they will return here. Therefore, because of the past causes, he was named Prajnatara, and the Dharma Eye Treasury was entrusted to him. The verse says: 'The true nature is the mind-ground treasury, without head or tail. Responding to conditions to transform beings, expediently called wisdom.' After the Patriarch transmitted the Dharma, he bid farewell to the king, saying, 'My karmic affinity for teaching has ended, and I should return to quiescence. I hope that the king will not forget to protect the supreme vehicle of Buddhism.' After speaking, he returned to his original seat, sat in the lotus position, and passed away. He transformed into flames and self-immolated, collected the relics, and built a pagoda to bury them. The time was the year of Wuzi in the thirteenth year of the Taiyuan reign of Emperor Xiaowu of the Eastern Jin Dynasty.
The Twenty-seventh Patriarch, Venerable Prajnatara
Was a native of East India. After obtaining the Dharma, the king of East India invited the Patriarch to a vegetarian feast. During the meal, the king asked, 'Everyone else recites the scriptures, but why don't you, Master, recite the scriptures?' The Patriarch said, 'This poor monk's outgoing breath does not follow the multitude of conditions, and the incoming breath does not reside in the aggregates and realms. I constantly recite such scriptures, hundreds of millions of volumes, not just one or two volumes.' He went to South India to propagate the Dharma, where the king was named Fragrant Supreme, who revered Buddhism, respected and made offerings, surpassing ordinary people. He also donated priceless jewels. At that time, the king had three sons, named Moon Pure Tara, Merit Tara, and Bodhi Tara, the youngest of whom was a Bodhisattva. The Patriarch wanted to test their attainment, so he used the donated jewel to ask the three princes, 'What is the value of this jewel?'
珠圓明。有能及否。第一王子。第二王子皆曰。此珠。七寶中尊。固無逾也。非尊者道力。孰能受之。第三王子曰。此是世寶。未足為上。于諸寶中。法寶為上。此是世光。未足為上。于諸光中。智光為上。此是世明。未足為上。于諸明中。心明為上。此珠光明。不能自照。要假智光。光辨於此。既辨此已。即知是珠。既知是珠。即明其寶。既明其寶。寶不自寶。若辨其珠。珠不自珠。珠不自珠者。要假智珠。而辨世珠。寶不自寶者。要假智寶。以明法寶。然則師有其道。其寶即現。眾生有道。心寶亦然。祖嘆其辯慧。乃復問曰。于諸物中。何物無相。曰于諸物中。不起無相。又問。于諸物中。何物最高。曰于諸物中。人我最高。又問。于諸物中。何物最大。曰于諸物中。法性最大。祖知是法嗣。以時尚未至。且默而混之。及香至王厭世。眾皆號絕。唯第三子菩提多羅。于柩前入定。經七日而出。乃求出家。既受具戒。祖告曰。如來以正法眼。付大迦葉。如是展轉。乃至於我。我今囑汝。聽吾偈曰。心地生諸種因。事復生理。果滿菩提圓。華開世界起。尊者付法已。即于座上起立。舒左右手。各放光明二十七道。五色光耀。又踴身虛空。高七多羅樹。化火自焚。空中舍利如雨。收以建塔。當宋孝武帝大明元年丁酉歲也
【現代漢語翻譯】 現代漢語譯本 一顆圓潤光亮的寶珠。有人能比得上它嗎？第一王子和第二王子都說：『這顆寶珠，是七寶之中最尊貴的，確實沒有能超過它的。如果不是尊者您的道力，誰能承受它呢？』第三王子說：『這只是世間的寶物，還不足以稱為最上。在各種寶物中，法寶才是最上的。這只是世間的光明，還不足以稱為最上。在各種光明中，智慧之光才是最上的。這只是世間的明亮，還不足以稱為最上。在各種明亮中，心明才是最上的。』 『這顆寶珠的光明，不能自己照亮，一定要藉助智慧之光，才能辨別它。既然辨別了這顆寶珠，就能知道它是寶珠。既然知道它是寶珠，就能明白它的寶貴之處。既然明白它的寶貴之處，寶珠的寶貴之處不是它自己賦予的。如果辨別這顆珠子，珠子本身也不能使自己成為珠子。珠子不能自己成為珠子，一定要藉助智慧之珠，才能辨別世間的珠子。寶物不能自己成為寶物，一定要藉助智慧之寶，才能明白法寶的珍貴。』 『既然如此，那麼師父您有了道，寶物自然就會顯現。眾生有了道，心中的寶藏也是如此。』祖師讚歎他的辯才和智慧，於是又問：『在各種事物中，什麼事物沒有形相？』回答說：『在各種事物中，不起心動念就沒有形相。』又問：『在各種事物中，什麼事物最高？』回答說：『在各種事物中，人我和執著最高。』又問：『在各種事物中，什麼事物最大？』回答說：『在各種事物中，法性最大。』 祖師知道他是可以繼承佛法的人，但因為時機尚未成熟，就暫時不聲張。等到香至王去世，大家都痛哭哀號，只有第三個兒子菩提多羅（Bodhidharma，人名）在靈柩前入定，經過七天才出定，然後請求出家。受了具足戒后，祖師告訴他：『如來將正法眼藏傳給大迦葉（Mahākāśyapa，人名），就這樣輾轉相傳，直到我這裡。我現在囑咐你，聽我的偈語：心地生出各種因，因又生出各種事理，果實圓滿菩提成就，蓮花開放世界顯現。』 尊者傳法完畢后，就在座位上站起身來，伸出左右手，各自放出二十七道光明，五彩光芒耀眼。又躍身到空中，高達七棵多羅樹（tāla tree，一種樹）的高度，化為火焰自焚。空中的舍利像雨一樣落下，人們收集起來建造佛塔。那時是宋孝武帝大明元年丁酉年。
【English Translation】 English version A round and bright pearl. Is there anyone who can match it? The first prince and the second prince both said, 'This pearl is the most尊貴(venerable) among the seven treasures, and indeed nothing can surpass it. If it were not for your venerable power of the Dao, who could receive it?' The third prince said, 'This is merely a worldly treasure, not sufficient to be the highest. Among all treasures, the Dharma treasure is the highest. This is merely worldly light, not sufficient to be the highest. Among all lights, the light of wisdom is the highest. This is merely worldly brightness, not sufficient to be the highest. Among all brightnesses, the brightness of the mind is the highest.' 'The light of this pearl cannot illuminate itself; it must rely on the light of wisdom to distinguish it. Since this pearl has been distinguished, it can be known as a pearl. Since it is known as a pearl, its preciousness can be understood. Since its preciousness is understood, the preciousness of the pearl is not self-derived. If this pearl is distinguished, the pearl itself cannot make itself a pearl. That the pearl cannot make itself a pearl means that it must rely on the pearl of wisdom to distinguish the worldly pearl. That the treasure cannot make itself a treasure means that it must rely on the treasure of wisdom to illuminate the Dharma treasure.' 'Since this is the case, then when the master has the Dao, the treasure will naturally appear. When sentient beings have the Dao, the treasure within their minds is also the same.' The patriarch praised his eloquence and wisdom, and then asked, 'Among all things, what thing has no form?' He replied, 'Among all things, when no thoughts arise, there is no form.' He asked again, 'Among all things, what thing is the highest?' He replied, 'Among all things, the ego and attachment are the highest.' He asked again, 'Among all things, what thing is the greatest?' He replied, 'Among all things, the Dharma nature is the greatest.' The patriarch knew that he was the one who could inherit the Dharma, but because the time had not yet come, he kept it silent for the time being. When King Xiangzhi (Xiangzhi Wang, a king's name) passed away, everyone wailed and mourned, but only the third son, Bodhidharma (Bodhidharma, a name), entered samadhi before the coffin. After seven days, he emerged from samadhi and requested to leave home. After receiving the full precepts, the patriarch told him, 'The Tathagata entrusted the 正法眼藏(true Dharma eye) to Mahākāśyapa (Mahākāśyapa, a name), and it has been transmitted in this way until me. Now I entrust it to you. Listen to my verse: The mind-ground gives rise to various causes, and causes give rise to various principles. When the fruit is full, Bodhi is perfected, and when the lotus opens, the world appears.' After the Venerable finished transmitting the Dharma, he stood up from his seat, extended his left and right hands, and each emitted twenty-seven rays of light, with dazzling five-colored radiance. He then leaped into the air, reaching a height of seven tāla trees (tāla tree, a type of tree), and transformed into flames, self-immolating. The relics in the air fell like rain, and people collected them to build a pagoda. That was the year 丁酉(Dingyou year) of the first year of the 大明(Daming) era of Emperor Xiaowu of the Song Dynasty.
。
西天應化聖賢
文殊菩薩
一日令善財採藥曰。是藥者采將來。善財遍觀大地。無不是藥。卻來白曰。無有不是藥者。殊曰。是藥者。采將來。善財遂于地上。拈一莖草。度與文殊。文殊接得。呈起示眾曰。此藥亦能殺人。亦能活人。
文殊問庵提遮女曰。生以何為義。女曰。生以不生生為生義。殊曰。如何是生以不生生為生義。女曰。若能明知地水火風四緣。未嘗自得。有所和合。而能隨其所宜。是為生義。殊曰。死以何為義。女曰。死以不死死為死義。殊曰。如何是死以不死死為死義。女曰。若能明知地水火風四緣。未嘗自得。有所離散。而能隨其所宜。是為死義 庵提遮女。問文殊曰。明知生是不生之理。為甚麼。卻被生死之所流轉。殊曰。其力未充。
天親菩薩
從彌勒內宮而下。無著菩薩問曰。人間四百年。彼天為一晝夜。彌勒於一時中。成就五百億天子。證無生法忍。未審說甚麼法。天親曰。只說這個法。只是梵音清雅。令人樂聞。
維摩會上三十二菩薩
各說不二法門。文殊曰。我於一切法。無言無說。無示無識。離諸問答。是為菩薩入不二法門。於是文殊又問維摩。仁者當說。何等是菩薩入不二法門。維摩默然。文殊贊曰。乃至無有語言文字
【現代漢語翻譯】 現代漢語譯本：
西天應化聖賢
文殊菩薩（Manjusri Bodhisattva）
一日，文殊菩薩令善財（Sudhana）採藥，說：『是藥的就採來。』善財遍觀大地，發現沒有不是藥的，便回來稟告說：『沒有不是藥的。』文殊菩薩說：『是藥的，採來。』善財於是從地上拈起一根草，遞給文殊菩薩。文殊菩薩接過，舉起來向眾人展示，說：『此藥既能殺人，也能活人。』
文殊菩薩問庵提遮女（Amrtaprabha）說：『生以什麼為意義？』女答：『生以不生之生為生之意義。』文殊菩薩問：『如何是生以不生之生為生之意義？』女答：『若能明知地、水、火、風四緣（four elements），未曾自己獲得，有所和合，而能隨其所宜，是為生之意義。』文殊菩薩問：『死以什麼為意義？』女答：『死以不死之死為死之意義。』文殊菩薩問：『如何是死以不死之死為死之意義？』女答：『若能明知地、水、火、風四緣，未曾自己獲得，有所離散，而能隨其所宜，是為死之意義。』庵提遮女問文殊菩薩說：『明知生是不生之理，為什麼卻被生死所流轉？』文殊菩薩說：『其力未充。』
天親菩薩（Vasubandhu）
從彌勒（Maitreya）內宮而下。無著菩薩（Asanga）問曰：『人間四百年，彼天為一晝夜。彌勒於一時中，成就五百億天子，證無生法忍（Anutpattika-dharma-kshanti）。未審說甚麼法？』天親菩薩答：『只說這個法。只是梵音清雅，令人樂聞。』
維摩會上三十二菩薩
各說不二法門（Advaya-dharma）。文殊菩薩說：『我於一切法，無言無說，無示無識，離諸問答，是為菩薩入不二法門。』於是文殊菩薩又問維摩詰（Vimalakirti）：『仁者當說，何等是菩薩入不二法門？』維摩詰默然。文殊菩薩讚歎說：『乃至無有語言文字。』
【English Translation】 English version:
Sages and Worthies Responding to Transformation in the Western Heaven
Manjusri Bodhisattva
One day, Manjusri Bodhisattva ordered Sudhana to gather herbs, saying, 'Gather those that are medicinal.' Sudhana surveyed the entire earth and found that nothing was not medicinal. He returned and reported, 'There is nothing that is not medicinal.' Manjusri said, 'Gather those that are medicinal.' Thereupon, Sudhana picked a blade of grass from the ground and handed it to Manjusri. Manjusri received it, presented it to the assembly, and said, 'This herb can both kill and save people.'
Manjusri Bodhisattva asked Amrtaprabha, 'What is the meaning of birth?' The woman replied, 'Birth means taking non-birth as the meaning of birth.' Manjusri asked, 'What is meant by taking non-birth as the meaning of birth?' The woman replied, 'If one can clearly understand that the four elements of earth, water, fire, and wind have never been self-obtained, but are combined, and can adapt to what is appropriate, this is the meaning of birth.' Manjusri asked, 'What is the meaning of death?' The woman replied, 'Death means taking non-death as the meaning of death.' Manjusri asked, 'What is meant by taking non-death as the meaning of death?' The woman replied, 'If one can clearly understand that the four elements of earth, water, fire, and wind have never been self-obtained, but are dispersed, and can adapt to what is appropriate, this is the meaning of death.' Amrtaprabha asked Manjusri Bodhisattva, 'Knowing clearly that birth is the principle of non-birth, why are we still subject to the cycle of birth and death?' Manjusri Bodhisattva said, 'The power is not yet sufficient.'
Vasubandhu
Coming down from Maitreya's inner palace, Asanga asked, 'Four hundred years in the human realm is one day and night in that heaven. Maitreya, in one period of time, accomplished five hundred billion celestial beings, who attained Anutpattika-dharma-kshanti. I wonder what Dharma was taught?' Vasubandhu replied, 'Only this Dharma was taught. It's just that the Brahma sound is pure and elegant, pleasing to the ears.'
Thirty-Two Bodhisattvas at the Vimalakirti Assembly
Each spoke of the Dharma-door of Non-duality. Manjusri Bodhisattva said, 'Regarding all dharmas, I have no words, no speech, no indication, no knowledge, and am apart from all questions and answers. This is how a Bodhisattva enters the Dharma-door of Non-duality.' Thereupon, Manjusri Bodhisattva asked Vimalakirti, 'Virtuous one, please tell us, what is the Bodhisattva's entrance into the Dharma-door of Non-duality?' Vimalakirti remained silent. Manjusri Bodhisattva praised, saying, 'Even to the point of having no language or words.'
。是菩薩真入不二法門。
善財參五十三員善知識
末後到彌勒閣前。見樓閣門閉。瞻仰讚歎。見彌勒從別處來。善財作禮曰。愿樓閣門開。令我得入。尋時彌勒至善財前。彈指一聲。樓閣門開。善財入已。閣門即閉。見百千萬億樓閣。一一樓閣內。有一彌勒。領諸眷屬。並一善財。而立其前 善財因無著菩薩問曰。我欲見文殊。何者即是。財曰。汝發一念心清凈即是。無著曰。我發一念心清凈。為甚麼不見。財曰。是真見文殊。
須菩提尊者
在巖中宴坐。諸天雨華讚歎。者曰。空中雨華讚歎。復是何人。云何讚歎。天曰。我是梵天。敬重尊者善說般若。者曰。我于般若。未嘗說一字。汝云何讚歎。天曰。如是尊者無說。我乃無聞。無說無聞。是真說般若 尊者。一日說法次。帝釋雨華。者乃問。此華從天得耶。從地得耶。從人得耶。釋言。弗也。者曰。從何得耶。釋乃舉手。者曰。如是如是。
舍利弗尊者
因入城。遙見月上女出城。舍利弗心口思惟。此姊見佛。不知得忍不得忍否。我當問之。才近便問。大姊往甚麼處去。女曰。如舍利弗與么去。弗曰。我方入城。汝方出城。何言如我恁么去。女曰。諸佛弟子。當依何住。弗曰。諸佛弟子。依大涅槃而住。女曰。諸佛弟子
【現代漢語翻譯】 現代漢語譯本：這就是菩薩真正進入不二法門的狀態。
善財童子參訪五十三位善知識
最後到達彌勒閣前，看見樓閣的門關閉著，於是瞻仰讚歎。見到彌勒菩薩從別處來，善財童子向他作禮說：『希望樓閣的門打開，讓我能夠進去。』隨即彌勒菩薩走到善財童子面前，彈指一聲，樓閣的門就打開了。善財童子進入后，閣門立刻關閉。他看見成百上千萬的樓閣，每一個樓閣內都有一位彌勒菩薩，帶領著眷屬，並且有一位善財童子，站在他的面前。善財童子因為無著菩薩問他說：『我想要見文殊菩薩，哪一個才是？』善財童子回答說：『你發一念清凈心就是。』無著菩薩說：『我發一念清凈心，為什麼還是見不到？』善財童子說：『這就是真正見到文殊菩薩。』
須菩提尊者（Subhuti，佛陀的十大弟子之一，以解空第一著稱）
在巖洞中靜坐，諸天散花讚歎。須菩提尊者說：『空中散花讚歎的，又是何人？為何讚歎？』天人說：『我是梵天（Brahmā，色界天的天主），敬重尊者善於宣說般若（Prajna，智慧）。』須菩提尊者說：『我對於般若，未曾說過一個字，你為何讚歎？』天人說：『正是因為尊者沒有說，我才沒有聽。無說無聞，才是真正宣說般若。』尊者有一天說法時，帝釋（Indra，佛教的護法神）散花。尊者於是問：『這花是從天上得來的嗎？是從地上得來的嗎？是從人那裡得來的嗎？』帝釋回答說：『不是。』尊者問：『從哪裡得來的呢？』帝釋於是舉起手。尊者說：『正是這樣，正是這樣。』
舍利弗尊者（Sariputra，佛陀的十大弟子之一，以智慧第一著稱）
有一次進入城中，遠遠看見月上女走出城。舍利弗尊者心中思惟：『這位女子見到佛陀，不知是否證得忍位？我應當問問她。』剛一靠近便問：『大姐要往哪裡去？』女子說：『像舍利弗尊者那樣去。』舍利弗尊者說：『我正要入城，你正要出城，為何說像我這樣去？』女子說：『諸佛弟子，應當依靠什麼而住？』舍利弗尊者說：『諸佛弟子，依靠大涅槃（Mahaparinirvana，徹底的解脫）而住。』女子說：『諸佛弟子
【English Translation】 English version: This is the state of a Bodhisattva truly entering the non-dual Dharma gate.
Sudhana's Pilgrimage to Fifty-Three Good Advisors
Finally, he arrived before the Maitreya Pavilion and saw the gate of the pavilion was closed, so he gazed up and praised it. He saw Maitreya (Maitreya, the future Buddha) coming from elsewhere. Sudhana bowed and said, 'May the gate of the pavilion open, so that I may enter.' Immediately, Maitreya came before Sudhana and snapped his fingers once, and the gate of the pavilion opened. After Sudhana entered, the gate immediately closed. He saw hundreds of thousands of millions of pavilions, and in each pavilion, there was a Maitreya, leading his retinue, and a Sudhana, standing before him. Because Bodhisattva Anavarana (Anavarana, a Bodhisattva's name) asked Sudhana, 'I wish to see Manjushri (Manjushri, the Bodhisattva of Wisdom), which one is he?' Sudhana replied, 'The moment you generate a thought of pure mind, that is him.' Anavarana said, 'I generate a thought of pure mind, why do I still not see him?' Sudhana said, 'That is truly seeing Manjushri.'
Venerable Subhuti (Subhuti, one of the Buddha's ten great disciples, known for understanding emptiness)
Was sitting in meditation in a cave. The devas (devas, gods) rained down flowers in praise. The Venerable said, 'Who is it that is raining down flowers in praise from the sky? Why are they praising?' The deva said, 'I am Brahma (Brahmā, the lord of the Form Realm), and I respect the Venerable for skillfully expounding Prajna (Prajna, wisdom).' The Venerable said, 'I have never spoken a single word about Prajna, why do you praise me?' The deva said, 'It is precisely because the Venerable has not spoken that I have not heard. No speaking, no hearing, is the true expounding of Prajna.' One day, when the Venerable was expounding the Dharma, Indra (Indra, a protector deity in Buddhism) rained down flowers. The Venerable then asked, 'Did these flowers come from the heavens? Did they come from the earth? Did they come from people?' Indra replied, 'No.' The Venerable asked, 'Where did they come from?' Indra then raised his hand. The Venerable said, 'Thus it is, thus it is.'
Venerable Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom)
Once, when entering a city, he saw the Moon-Above Woman coming out of the city from afar. Venerable Sariputra thought in his mind, 'This woman has seen the Buddha, I wonder if she has attained forbearance or not? I should ask her.' As soon as he approached, he asked, 'Elder sister, where are you going?' The woman said, 'Going like Sariputra.' Venerable Sariputra said, 'I am about to enter the city, and you are about to leave the city, why do you say going like me?' The woman said, 'What should the disciples of the Buddhas rely on to abide?' Venerable Sariputra said, 'The disciples of the Buddhas rely on Great Nirvana (Mahaparinirvana, complete liberation) to abide.' The woman said, 'The disciples of the Buddhas
。既依大涅槃而住。而我亦如舍利弗與么去 舍利弗問須菩提。夢中說六波羅蜜。與覺時同異。提曰。此義深遠。吾不能說。會中有彌勒大士。汝往彼問。舍利弗問彌勒。彌勒云。誰名彌勒。誰是彌勒 舍利弗問天女曰。何以不轉女身。女曰。我從十二年來。求女人相。了不可得。當何所轉。即時天女以神通力。變舍利弗。令如天女。女自化身如舍剎弗。乃問言。何以不轉女身。舍利弗以天女像而答曰。我今不知。云何轉而變為女身。
殃崛摩羅尊者
未出家時。外道受教。為嬌尸迦。欲登王位。用千大拇指為花冠。已得九百九十九。唯欠一指。遂欲殺母取指。時佛在靈山。以天眼觀之。乃作沙門。在殃崛前。殃崛遂釋母。欲殺佛。佛徐行。殃崛急行追之不及。乃喚曰。瞿曇住住。佛告曰。我住久矣。是汝不住。殃崛聞之。心忽開悟。遂棄刃投佛出家。
賓頭盧尊者
因阿育王內宮。齋三萬大阿羅漢。躬自行香。見第一座無人。王問其故。海意尊者曰。此是賓頭盧位。此人近見佛來。王曰。今在何處。者曰。且待須臾。言訖。賓頭盧從空而下。王請就座禮敬。者不顧。王乃問。承聞尊者親見佛來。是否。者以手䇿起眉曰。會么。王曰不會。者曰。阿耨達池龍王。曾請佛齋。吾是時亦預其數。
【現代漢語翻譯】 現代漢語譯本：已經安住于大涅槃的境界。而我是否也像舍利弗那樣離去呢？舍利弗問須菩提：『在夢中說的六波羅蜜（Six Perfections），與清醒時所說的是相同還是不同？』須菩提說：『這個道理深奧而遙遠，我無法解說。』當時法會中有彌勒（Maitreya，未來佛）大士，你去問他吧。舍利弗問彌勒：『誰名為彌勒？誰是彌勒？』舍利弗問天女說：『為什麼不轉變為男身？』天女說：『我從十二年來，尋求女人之相，始終無法得到，要轉變什麼呢？』當時天女以神通力，將舍利弗變成天女的模樣，自己化身成舍利弗的形象，然後問道：『為什麼不轉變為男身？』舍利弗以天女的形象回答說：『我現在不知道，要如何轉變才能變為男身。』 鴦掘摩羅尊者（Angulimala，以殺人取指為業的尊者） 未出家時，受外道的教唆，名叫嬌尸迦（Ahimsaka，鴦掘摩羅未出家時的名字），想要登上王位，需要用一千個（人的）大拇指做成花冠。已經得到了九百九十九個，只差一個。於是想要殺害自己的母親來取得（最後一根）手指。當時佛陀在靈鷲山（Vulture Peak Mountain），用天眼觀察到這件事，於是化作沙門（Shramana，出家修道者），走在鴦掘摩羅的前面。鴦掘摩羅於是放開他的母親，想要殺害佛陀。佛陀慢慢地走，鴦掘摩羅急速地追趕卻追不上，於是呼喊道：『瞿曇（Gautama，釋迦牟尼佛的姓氏），停下來！停下來！』佛陀告訴他：『我早就停下來了，是你不肯停下來。』鴦掘摩羅聽了這話，心中忽然開悟，於是丟棄刀刃，投向佛陀出家。 賓頭盧尊者（Pindola Bharadvaja，奉佛之命常住世間應供的尊者） 因為阿育王（Ashoka，古印度孔雀王朝的國王）的內宮，齋請三萬大阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者），（阿育王）親自拿著香爐行香，看見第一座沒有人坐。阿育王問這是什麼緣故。海意尊者說：『這是賓頭盧的座位，這個人曾經親眼見過佛陀。』阿育王說：『現在他在哪裡？』海意尊者說：『請稍等片刻。』說完，賓頭盧從空中降落下來。阿育王請他入座並禮敬，賓頭盧不理睬。阿育王於是問道：『聽說尊者您親眼見過佛陀，是這樣嗎？』賓頭盧用手指彈起眉毛說：『明白嗎？』阿育王說不明白。賓頭盧說：『阿耨達池（Anavatapta，傳說中位於雪山中的湖泊）的龍王，曾經請佛陀應供齋飯，我當時也參與了。』
【English Translation】 English version: Having already dwelt in the Great Nirvana. And shall I also depart like Shariputra? Shariputra asked Subhuti: 'Are the Six Perfections (Six Paramitas) spoken of in dreams the same as or different from those spoken of when awake?' Subhuti said: 'This meaning is profound and far-reaching, I cannot explain it.' At that time, in the assembly was the Bodhisattva Maitreya (Future Buddha), go and ask him. Shariputra asked Maitreya: 'Who is named Maitreya? Who is Maitreya?' Shariputra asked the goddess: 'Why not transform into a male body?' The goddess said: 'For twelve years, I have sought the form of a woman, but have never found it. What is there to transform?' At that time, the goddess used her supernatural power to transform Shariputra into the likeness of a goddess, and transformed herself into the likeness of Shariputra, and then asked: 'Why not transform into a male body?' Shariputra, in the form of a goddess, replied: 'I do not know now, how to transform into a male body.' Angulimala (Angulimala, the Venerable One who used to kill people for their fingers) Before leaving home, he was taught by a heretic and was named Ahimsaka (Angulimala's name before renunciation), wanting to ascend the throne, he needed to make a flower crown out of a thousand (people's) thumbs. He had already obtained nine hundred and ninety-nine, lacking only one. So he wanted to kill his own mother to obtain (the last) finger. At that time, the Buddha was on Vulture Peak Mountain (Grdhrakuta), observing this with his divine eye, so he transformed into a Shramana (ascetic), walking in front of Angulimala. Angulimala then released his mother, wanting to kill the Buddha. The Buddha walked slowly, but Angulimala chased after him rapidly but could not catch up, so he shouted: 'Gautama (Buddha's family name), stop! Stop!' The Buddha told him: 'I have long stopped, it is you who have not stopped.' Angulimala heard these words, and his heart suddenly opened in enlightenment, so he discarded his blade and surrendered to the Buddha to leave home. Pindola Bharadvaja (Pindola Bharadvaja, the Venerable One who stays in the world to receive offerings by Buddha's command) Because King Ashoka's (Ashoka, an ancient Indian emperor of the Maurya Dynasty) inner palace was holding a vegetarian feast for thirty thousand great Arhats (Arhat, a saint who has extinguished all afflictions and attained liberation), (King Ashoka) personally held the incense burner and offered incense, and saw that the first seat was empty. King Ashoka asked what the reason was. The Venerable One Hai Yi said: 'This is the seat of Pindola, this person has personally seen the Buddha.' King Ashoka said: 'Where is he now?' The Venerable One Hai Yi said: 'Please wait a moment.' After speaking, Pindola descended from the sky. King Ashoka invited him to take a seat and pay respects, but Pindola ignored him. King Ashoka then asked: 'I have heard that you, Venerable One, have personally seen the Buddha, is that so?' Pindola flicked his eyebrows with his fingers and said: 'Do you understand?' King Ashoka said he did not understand. Pindola said: 'The Dragon King of Anavatapta Lake (Anavatapta, a legendary lake in the Himalayas) once invited the Buddha to a vegetarian feast, and I also participated at that time.'
障蔽魔王
領諸眷屬。一千年。隨金剛齊菩薩。覓起處不得。忽一日得見。乃問曰。汝當依何而住。我一千年覓汝起處不得。齊曰。我不依有住而住。不依無住而住。如是而住。
那叱太子
析肉還母。析骨還父。然後現本身。運大神力。為父母說法。
廣額屠兒
于涅槃會上。放下屠刀。立便成佛。自云。是賢劫千佛一數。
東土祖師
初祖菩提達磨大師者
南天竺國。香至王第三子也。姓剎帝利。本名菩提多羅。后遇二十七祖般若多羅。至本國受王供養。知師密跡。因試令與二兄。辨所施寶珠。發明心要。既而尊者謂。汝于諸法。已得通量。夫達磨者。通大之義也。宜名達磨。因改號菩提達磨。祖乃告尊者曰。我既得法。當往何國而作佛事。愿垂開示。者曰。汝雖得法。未可遠遊。且止南方。待吾滅后六十七載。當往震旦。設大法藥。直接上根。慎勿速行衰于日下。祖又曰。彼有大士。堪為法器否。千載之下。有留難否。者曰。汝所化之方。獲菩提者。不可勝數。吾滅后六十餘年。彼國有難。水中文布。自善降之。汝至時。南方勿住。彼唯好有為功業。不見佛理。汝縱到彼。亦不可久留。聽吾偈曰。路逢跨水復逢羊。獨自棲棲暗渡江。日下可憐雙象馬
【現代漢語翻譯】 現代漢語譯本 障蔽魔王（Mara Papiyas）： 率領他的眷屬，一千年間跟隨金剛齊菩薩（Vajrasamadhi Bodhisattva），卻找不到他的起始之處。忽然有一天得以見到，於是問道：『你究竟依靠什麼而住？我一千年都找不到你的起始之處。』齊菩薩回答說：『我不依靠有住而住，也不依靠無住而住，就這樣而住。』
那吒太子（Nata）： 剖割身上的肉還給母親，剔出骨頭還給父親，然後顯現出本來的身相，運用大神通力量，為父母說法。
廣額屠兒（Wide-Forehead Butcher）： 在涅槃法會上，放下屠刀，立刻成佛。他自己說，他是賢劫千佛中的一位。
東土祖師： 初祖菩提達摩大師（Bodhidharma）： 是南天竺國（South India）香至王（King Xiangzhi）的第三個兒子，屬於剎帝利種姓（Kshatriya），本名菩提多羅（Bodhitara）。後來遇到第二十七祖般若多羅（Prajnatara），到本國接受國王的供養。般若多羅知道菩提達摩是密傳佛法的繼承人，於是讓他和他的兩個哥哥一起辨認所施捨的寶珠，以啓發他們的心要。之後，尊者說：『你對於諸法，已經得到了通達的度量。達摩的意思是通達廣大，應該改名為達摩。』因此改號為菩提達摩。祖師於是告訴尊者說：『我既然得到了佛法，應當前往哪個國家去作佛事？希望您能開示。』尊者說：『你雖然得到了佛法，但還不能遠遊，暫且留在南方。等待我滅度后六十七年，應當前往震旦（China），施設大法藥，直接接引上根之人，切勿快速前往，否則會衰敗於日下。』祖師又問：『那裡有可以作為法器的大士嗎？千年之後，會有留難嗎？』尊者說：『你所教化的地方，獲得菩提的人，不可勝數。我滅度后六十多年，那個國家會有災難，水中文佈會平息災難。你到達那裡時，不要停留在南方，那裡的人只喜歡有為的功業，看不見佛理。你即使到了那裡，也不可久留。』聽我的偈語：『路逢跨水復逢羊，獨自棲棲暗渡江。日下可憐雙象馬。』
【English Translation】 English version Mara Papiyas (The Obstructing Demon King): Leading his retinue, he followed Vajrasamadhi Bodhisattva for a thousand years, but could not find his origin. One day he finally saw him and asked: 'What do you rely on to abide? I have been searching for your origin for a thousand years and cannot find it.' Vajrasamadhi replied: 'I do not abide by abiding in existence, nor do I abide by abiding in non-existence. Thus I abide.'
Nata (Nata太子): He dissected his flesh to return it to his mother, and extracted his bones to return them to his father. Then he revealed his original form and used his great spiritual powers to preach the Dharma to his parents.
Wide-Forehead Butcher (廣額屠兒): At the Nirvana assembly, he laid down his butcher knife and immediately became a Buddha. He himself said that he was one of the thousand Buddhas of the Bhadrakalpa (Virtuous Aeon).
Eastern Land Patriarchs: The First Patriarch, Bodhidharma (菩提達摩大師): He was the third son of King Xiangzhi (香至王) of South India (南天竺國), belonging to the Kshatriya (剎帝利) caste. His original name was Bodhitara (菩提多羅). Later, he met the Twenty-seventh Patriarch Prajnatara (般若多羅), who received offerings from the king in his own country. Prajnatara knew that Bodhidharma was the successor to the secret Dharma, so he had him and his two elder brothers identify the donated precious jewels to enlighten their essential minds. Afterward, the Venerable One said: 'You have already attained a thorough understanding of all dharmas. Dharma means thorough and vast, so you should be renamed Dharma.' Therefore, he was renamed Bodhidharma. The Patriarch then told the Venerable One: 'Now that I have obtained the Dharma, which country should I go to in order to perform Buddha-work? I hope you can enlighten me.' The Venerable One said: 'Although you have obtained the Dharma, you cannot travel far yet. Stay in the South for now. Wait until sixty-seven years after my passing, then you should go to China (震旦) to administer the great Dharma medicine, directly guiding those of superior faculties. Do not go quickly, or you will decline under the sun.' The Patriarch also asked: 'Are there any great beings there who can be vessels for the Dharma? Will there be any difficulties after a thousand years?' The Venerable One said: 'In the places you will transform, the number of those who attain Bodhi will be countless. More than sixty years after my passing, that country will have a disaster, and Shui Wenbu (水中文布) will quell the disaster. When you arrive there, do not stay in the South, for the people there only like meritorious deeds with effort and do not see the principles of Buddhism. Even if you go there, you cannot stay long.' Listen to my verse: 'On the road, you will meet one crossing water and then a sheep. Alone and weary, you will secretly cross the river. Under the sun, a pair of elephants and horses is pitiful.'
。二株嫩桂久昌昌。又問曰。此後更有何事。者曰。從是已去。一百五十年。而有小難。聽吾讖曰。心中雖吉外頭兇。川下增房名不中。為遇毒龍生武子。忽逢小鼠寂無窮。又問。此後如何。者曰。卻後二百二十年。林下見一人。當得道果。聽吾讖曰。震旦雖闊無別路。要假兒孫腳下行。金雞解銜一粒粟。供養十方羅漢僧。復演諸偈。皆預讖佛教隆替。(事具寶林傳。及聖胄集)祖恭稟教義。服勤左右。垂四十年。未嘗廢闕。迨尊者順世。遂演化本國。時有二師。一名佛大先。二名佛大勝多。本與祖同學佛陀䟦陀小乘禪觀。佛大先。既遇般若多羅尊者。舍小趣大。與祖並化。時號二甘露門矣。而佛大勝多。更分徒而為六宗。第一有相宗。第二無相宗。第三定慧宗。第四戒行宗。第五無得宗。第六寂靜宗。各封己解。別展化源。聚落嶸崢。徒眾甚盛。祖喟然嘆曰。彼之一師。已陷牛跡。況復支離繁盛。而分六宗。我若不除。永纏邪見 微現神力。至有相宗所。問曰。一切諸法。何名實相。彼眾中。有一尊長薩婆羅。答曰。于諸相中。不互諸相。是名實相。祖曰。一切諸相而不互者。若名實相。當何定耶。彼曰。于諸相中。實無有定。若定諸相。何名為實。祖曰。諸相不定。便名實相。汝今不定。當何得之。彼曰。我言不
定。不說諸相。當說諸相。其義亦然。祖曰。汝言不定。當爲實相。定不安故。即非實相。彼曰。定既不定。即非實相。知我非故。不定不變。祖曰。汝今不變。何名實相。已變已往。其義亦然。彼曰。不變當在。在不在故。故變實相。以定其義。祖曰。實相不變。變即非實。于有無中。何名實相。薩婆羅。心知聖師懸解潛達。即以手指虛空曰。此是世間有相。亦能空故。當我此身。得似此否。祖曰。若解實相。即見非相。若了非相。其色亦然。當於色中。不失色體。于非相中。不礙有故。若能是解。此名實相。彼眾聞已。心意朗然。欽禮信受 至無相宗所。問曰。汝言無相。當何證之。彼眾中。有波羅提。答曰。我明無相。心不取捨。當於明時。亦無當者。祖曰。于諸有無。心不取捨。又無當者。諸明無故。彼曰。入佛三昧。尚無所得。何況無相而欲知之。祖曰。相既不得。誰云有無。尚無所得。何名三昧。彼曰。我說不證。證無所證。非三昧故。我說三昧。祖曰。非三昧者。何當名之。汝既不證。非證何證。波羅提聞祖辯析。即悟本心。禮謝于祖。懺悔往謬。祖記曰。汝當得果。不久證之。此國有魔。在汝降之 至定慧宗所。問曰。汝學定慧。為一為二。彼眾中。有婆蘭陀者。答曰。我此定慧。非一非二。祖曰。
【現代漢語翻譯】 現代漢語譯本： 定，不說諸相，當說諸相，其義也是如此。祖師說：『你說不定，當爲實相（真實不變的本體），因為定不穩固，所以不是實相。』那人說：『定既然是不定的，就不是實相，知道我非固定不變，所以不定也不變。』祖師說：『你現在不變，憑什麼稱為實相？已經變化已經過去的，道理也是一樣。』那人說：『不變應當存在，因為存在與不存在的緣故，所以變化才是實相，用來確定它的意義。』祖師說：『實相是不變的，變化就不是實相，在有和無之中，憑什麼稱為實相？』 薩婆羅（人名），用心領會聖師的玄妙解釋，暗自通達，就用手指著虛空說：『這是世間有相（有形可見的事物），也能空無所有，我的這個身體，能像這樣嗎？』祖師說：『如果理解實相，就能見到非相（超越表象的本質）；如果瞭解非相，它的色（現象）也是如此。應當在色中，不失去色的本體；在非相中，不妨礙有的存在。如果能夠這樣理解，這就叫做實相。』那些人聽了之後，心意豁然開朗，恭敬地行禮，信服地接受。 到達無相宗（提倡不執著于外在表象的宗派）那裡，問道：『你們說無相，用什麼來證明它？』那些人中，有波羅提（人名）回答說：『我明白無相，心中不取捨（不執著于任何事物），在明白的時候，也沒有明白的主體。』祖師說：『對於各種有和無，心中不取捨，又沒有明白的主體，各種明白都空無所有。』那人說：『進入佛的三昧（專注狀態），尚且沒有所得，何況是無相而想要了解它呢？』祖師說：『相既然不能得到，誰說有有無無？尚且沒有所得，憑什麼稱為三昧？』那人說：『我說不證明，證明的是無所證明，不是三昧的緣故，我說的是三昧。』祖師說：『不是三昧的，應當稱它為什麼？你既然不證明，不是證明又證明什麼？』 波羅提聽了祖師的辯論分析，就領悟了本心，向祖師行禮感謝，懺悔以往的錯誤。祖師預言說：『你應當得到果位，不久就會證得它。這個國家有魔，由你來降伏它。』 到達定慧宗（強調禪定和智慧並重的宗派）那裡，問道：『你們學習定慧，認為是一還是二？』那些人中，有婆蘭陀（人名）回答說：『我的定慧，非一非二。』祖師說：
【English Translation】 English version: 』Fixed.』 Not speaking of all forms, but speaking of all forms, the meaning is also the same. The Patriarch said, 『You say it is not fixed, it should be the true form (the real and unchanging essence), because fixation is not stable, therefore it is not the true form.』 That person said, 『Since fixation is not fixed, then it is not the true form, knowing that I am not fixed and unchanging, therefore unfixed is also unchanging.』 The Patriarch said, 『You are unchanging now, what is called the true form? What has changed and passed, the principle is also the same.』 That person said, 『Unchanging should exist, because of the reason of existence and non-existence, therefore change is the true form, to determine its meaning.』 The Patriarch said, 『The true form is unchanging, change is not the true form, in existence and non-existence, what is called the true form?』 Sarvabhauma (person's name), using his mind to understand the profound explanations of the holy teacher, secretly comprehended, and pointed to the void with his finger, saying, 『This is the worldly form (visible things), and it can also be empty, can my body be like this?』 The Patriarch said, 『If you understand the true form, you can see the non-form (the essence beyond appearance); if you understand the non-form, its color (phenomena) is also the same. You should not lose the essence of color in color; in non-form, it does not hinder existence. If you can understand this, this is called the true form.』 After hearing this, those people's minds were enlightened, respectfully saluting and accepting with faith. Arriving at the Non-Form Sect (a sect that advocates not being attached to external appearances), he asked, 『You say non-form, what do you use to prove it?』 Among those people, Parati (person's name) replied, 『I understand non-form, my mind does not grasp or abandon (not attached to anything), and there is no subject of understanding when understanding.』 The Patriarch said, 『For all existence and non-existence, the mind does not grasp or abandon, and there is no subject of understanding, all understanding is empty.』 That person said, 『Entering the Buddha's Samadhi (state of concentration), there is still nothing to be gained, let alone non-form and wanting to understand it?』 The Patriarch said, 『Since form cannot be obtained, who says there is existence and non-existence? There is still nothing to be gained, what is called Samadhi?』 That person said, 『I say not to prove, what is proved is that there is nothing to prove, not because of Samadhi, I am talking about Samadhi.』 The Patriarch said, 『What should be called that which is not Samadhi? Since you do not prove, what do you prove if it is not proof?』 After listening to the Patriarch's debate and analysis, Parati realized his original mind, bowed and thanked the Patriarch, and repented of his past mistakes. The Patriarch prophesied, 『You should attain the fruit, and you will soon attain it. There is a demon in this country, and you will subdue it.』 Arriving at the Dhyana-Wisdom Sect (a sect that emphasizes the equal importance of meditation and wisdom), he asked, 『You study Dhyana-Wisdom, do you consider it one or two?』 Among those people, Bharata (person's name) replied, 『My Dhyana-Wisdom is neither one nor two.』 The Patriarch said,
既非一二。何名定慧。彼曰。在定非定。處慧非慧。一即非一。二亦不二。祖曰。當一不一。當二不二。既非定慧。約何定慧。彼曰。不一不二。定慧能知。非定非慧。亦復然矣。祖曰。慧非定故。然何知哉。不一不二。誰定誰慧。婆蘭陀聞之。疑心冰釋 至戒行宗所。問曰。何者名戒。云何名行。當此戒行。為一為二。彼眾中。有一賢者。答曰。一二二一。皆彼所生。依教無染。此名戒行。祖曰。汝言依教。即是有染。一二俱破。何言依教。此二違背。不及於行。內外非明。何名為戒。彼曰。我有內外。彼已知竟。既得通達。便是戒行。若說違背。俱是俱非。言及清凈。即戒即行。祖曰。俱是俱非。何言清凈。既得通故。何談內外。賢者聞之。即自慚伏 至無得宗所。問曰。汝云無得。無得何得。既無所得。亦無得得。彼眾中。有寶靜者。答曰。我說無得。非無得得。當說得得。無得是得。祖曰。得既不得。得亦非得。既云得得。得得何得。彼曰。見得非得。非得是得。若見不得。名為得得。祖曰。得既非得。得得無得。既無所得。當何得得。寶靜聞之。頓除疑網 至寂靜宗所。問曰。何名寂靜。於此法中。誰靜誰寂。彼眾中有尊者。答曰。此心不動。是名為寂。於法無染。名之為靜。祖曰。本心不寂。要假寂靜。
【現代漢語翻譯】 現代漢語譯本 『既非一也非二，那又憑什麼稱作定慧（Samadhi-prajna，禪定和智慧）呢？』 那人回答說：『在定中而非定，處於慧中而非慧。一即非一，二亦非二。』 祖師說：『當一的時候不執著於一，當二的時候不執著於二。既然不是定也不是慧，那麼依據什麼來確定定慧呢？』 那人回答說：『不執著於一也不執著於二，定慧能夠知曉。不是定也不是慧，也是如此。』 祖師說：『慧不是定，那麼憑藉什麼來知曉呢？不執著於一也不執著於二，誰是定誰是慧呢？』 婆蘭陀（Bāluóntuó）聽了這些話，疑慮頓時消解。 （祖師）到了戒行宗（Jie Xing Zong）那裡，問道：『什麼叫做戒（śīla，戒律），什麼叫做行（caryā，行為）？這戒和行，是一還是二？』 他們當中，有一位賢者回答說：『一和二，二和一，都是它們所產生的。依據教義沒有污染，這就叫做戒行。』 祖師說：『你說依據教義，那就是有污染。一和二都應該破除，為什麼說依據教義呢？這兩種說法互相違背，沒有達到行的境界。對內對外都不明白，憑什麼叫做戒呢？』 那人回答說：『我既有內在也有外在，並且已經完全知曉。既然已經通達，這就是戒行。如果說違背，那麼都是是也都是非。說到清凈，那就是戒也就是行。』 祖師說：『既都是是也都是非，憑什麼說清凈？既然已經通達，為什麼還要談論內外？』 賢者聽了這些話，立刻感到慚愧而降伏。 （祖師）到了無得宗（Wu De Zong）那裡，問道：『你們說無所得，無所得又能得到什麼呢？既然沒有所得，也就沒有得到之得。』 他們當中，有一位名叫寶靜（Bao Jing）的人回答說：『我說無得，並非沒有得到之得。當說到得到之得的時候，無得才是真正的得。』 祖師說：『得既然不是得，得到也不是得。既然說得到之得，那麼得到之得又得到了什麼呢？』 那人回答說：『看見的得不是真正的得，不是得才是真正的得。如果看見沒有得到，就叫做得到之得。』 祖師說：『得既然不是得，得到之得也就沒有得。既然沒有所得，那麼憑什麼得到之得呢？』 寶靜聽了這些話，頓時消除了疑慮。 （祖師）到了寂靜宗（Ji Jing Zong）那裡，問道：『什麼叫做寂靜（śānta，寂靜）？在這法中，誰是靜誰是寂？』 他們當中有一位尊者回答說：『此心不動，這就叫做寂。對於法沒有污染，就叫做靜。』 祖師說：『本心不寂靜，需要藉助寂靜。』
【English Translation】 English version 『It is neither one nor two. What is it called Samadhi-prajna (定慧, meditation and wisdom)?』 The person replied, 『Being in Samadhi (定) is not being in Samadhi. Being in Prajna (慧) is not being in Prajna. One is not one. Two is also not two.』 The Patriarch said, 『When it should be one, it is not one. When it should be two, it is not two. Since it is neither Samadhi nor Prajna, what is it based on to determine Samadhi-prajna?』 The person replied, 『Not clinging to one and not clinging to two, Samadhi-prajna can know. Not Samadhi and not Prajna, it is also like that.』 The Patriarch said, 『Prajna is not Samadhi, then how does it know? Not clinging to one and not clinging to two, who is Samadhi and who is Prajna?』 Bāluóntuó (婆蘭陀) heard these words, and his doubts were immediately dispelled. (The Patriarch) arrived at the Jie Xing Zong (戒行宗, Precepts and Practice School) and asked, 『What is called śīla (戒, precepts), and what is called caryā (行, practice)? Is this precepts and practice one or two?』 Among them, a wise man replied, 『One and two, two and one, are all produced by them. Relying on the teachings without defilement, this is called precepts and practice.』 The Patriarch said, 『You say relying on the teachings, that is defilement. One and two should both be broken, why say relying on the teachings? These two statements contradict each other and do not reach the realm of practice. If you are not clear internally and externally, what is called precepts?』 The person replied, 『I have both internal and external, and I have already fully understood. Since I have attained thorough understanding, this is precepts and practice. If you say contradiction, then it is both right and both wrong. Speaking of purity, it is precepts and it is practice.』 The Patriarch said, 『Both right and both wrong, how can you speak of purity? Since you have attained thorough understanding, why still talk about internal and external?』 The wise man heard these words and immediately felt ashamed and submitted. (The Patriarch) arrived at the Wu De Zong (無得宗, No Attainment School) and asked, 『You say no attainment, what can be attained from no attainment? Since there is no attainment, there is also no attainment of attainment.』 Among them, a person named Bao Jing (寶靜) replied, 『I say no attainment, not that there is no attainment of attainment. When speaking of attainment of attainment, no attainment is true attainment.』 The Patriarch said, 『Attainment is not attainment, attainment of attainment is also not attainment. Since you say attainment of attainment, then what does attainment of attainment attain?』 The person replied, 『Seeing attainment is not true attainment, not attainment is true attainment. If you see no attainment, it is called attainment of attainment.』 The Patriarch said, 『Attainment is not attainment, attainment of attainment has no attainment. Since there is no attainment, then what is attainment of attainment based on?』 Bao Jing heard these words and immediately dispelled his doubts. (The Patriarch) arrived at the Ji Jing Zong (寂靜宗, Tranquility School) and asked, 『What is called śānta (寂靜, tranquility)? In this Dharma, who is tranquil and who is still?』 Among them, a venerable one replied, 『This mind does not move, this is called tranquility. For the Dharma, there is no defilement, this is called stillness.』 The Patriarch said, 『The original mind is not tranquil, it needs to rely on tranquility.』
本來寂故。何用寂靜。彼曰。諸法本空。以空空故。于彼空空。故名寂靜。祖曰。空空已空。諸法亦爾。寂靜無相。何靜何寂。彼尊者。聞師指誨。豁然開悟。既而六眾。咸誓歸依 由是化被南天。聲馳五印。經六十載。度無量眾 后值異見王。輕毀三寶。每云。我之祖宗。皆信佛道。陷於邪見。壽年不永。運祚亦促。且我身是佛。何更外求。善惡報應。皆因多智之者。妄構其說。至於國內耆舊。為前王所奉者。悉從廢黜。祖知已嘆彼德薄。當何救之。即念無相宗中二首領。其一波羅提者。與王有緣。將證其果。其二宗勝者。非不博辯。而無宿因。時六宗徒眾。亦各念言。佛法有難。師何自安。祖遙知眾意。即彈指應之。六眾聞云。此是我師達磨信響。我等宜速行。以副慈命。即至祖所。禮拜問訊。祖曰。一葉翳空。孰能翦拂。宗勝曰。我雖淺薄。敢憚其行。祖曰。汝雖辯慧。道力未全。宗勝自念。我師恐我見王。大作佛事。名譽顯達。映奪尊威。縱彼福慧為王。我是沙門。受佛教旨。豈難敵也。言訖潛去。至王所。廣說法要。及世界苦樂。人天善惡等事。王與之往返徴詰。無不詣理。王曰。汝今所解。其法何在。宗勝曰。如王治化。當合其道。王所有道。其道何在。王曰。我所有道。將除邪法。汝所有法。將伏何人
【現代漢語翻譯】 現代漢語譯本 本來就是寂靜的，又何必去追求寂靜呢？ 那人說：『一切諸法本來就是空性的，因為用空性來空掉空性，對於那空性中的空性，所以才叫做寂靜。』 祖師說：『空性已經空掉了，一切諸法也是這樣。寂靜是沒有形相的，還有什麼寂靜可言呢？』 那位尊者聽了祖師的指點教誨，豁然開悟。隨後，六眾弟子都發誓歸順依附。 因此，教化遍及南印度，聲名遠揚到五印度。經歷了六十年，度化了無量的眾生。 後來遇到一位持異見的國王，輕視譭謗佛法僧三寶，常常說：『我的祖先都信奉佛道，結果陷入邪見，壽命不長，國運也衰敗。而且我自身就是佛，何必向外尋求？善惡報應，都是那些多智的人，虛妄地構造出來的說法。』 至於國內那些年老的舊臣，都是先前國王所尊奉的，都被他廢黜了。 祖師知道后，嘆息他德行淺薄，應當如何去救度他呢？ 於是想到無相宗中的兩位首領，其中一位叫波羅提（Pāratī，名字），與國王有緣分，將要證得果位；另一位叫宗勝（Zōngshèng，名字），並非不博學善辯，只是沒有前世的因緣。 當時六宗的徒眾，也都想著：『佛法有難，師父怎麼能安然自處呢？』 祖師遙知眾人的心意，就彈指回應。六眾弟子聽到后說：『這是我們師父達磨（Damo，菩提達摩的簡稱）的訊號，我們應該趕快去，以順應師父的慈悲命令。』 隨即來到祖師處，禮拜問訊。祖師說：『一片葉子遮蔽了天空，誰能剪除拂拭呢？』 宗勝說：『我雖然淺薄，但不敢推辭前往。』 祖師說：『你雖然辯才敏捷，但道力還不圓滿。』 宗勝心想：『我的師父是怕我見國王，大做佛事，名譽顯達，掩蓋了他的尊威。就算他的福慧能使國王信服，我是一個沙門，接受佛教的旨意，難道還怕辯不過他嗎？』 說完就悄悄地去了國王那裡，廣泛地宣說佛法的要義，以及世界上的苦樂、人天的善惡等事。國王與他反覆辯論，沒有不合乎道理的。 國王說：『你現在所理解的，你的法在哪裡呢？』 宗勝說：『如同國王您治理國家，應當符合天道。』 國王說：『我所擁有的道，將要剷除邪法。你所擁有的法，將要降伏什麼人呢？』
【English Translation】 English version Originally it is still, why use stillness? He said, 'All dharmas are fundamentally empty. Because emptiness empties emptiness, in that emptiness of emptiness, it is called stillness.' The Patriarch said, 'Emptiness has already been emptied, and all dharmas are also like this. Stillness is without form, what stillness is there to speak of?' That Venerable, hearing the Master's instruction, suddenly awakened. Thereafter, the six assemblies all vowed to return and rely on him. Therefore, his teachings spread throughout Southern India, and his reputation reached the Five Indias. Over sixty years, he saved countless beings. Later, he encountered a king with dissenting views who belittled and slandered the Three Jewels (Sāratraya, Buddha, Dharma, Sangha), often saying, 'My ancestors all believed in the Buddhist path, but they fell into heresy, their lifespans were short, and their fortunes declined. Moreover, I myself am the Buddha, why seek externally? Rewards and retributions for good and evil are all fabrications created by those with much wisdom.' As for the old ministers in the country, who were revered by the previous king, they were all dismissed. The Patriarch, knowing this, sighed at his shallow virtue and wondered how to save him. Then he thought of the two leaders in the Asaṃskṛta School, one named Pāratī (Pāratī, name), who had an affinity with the king and would attain fruition; the other named Zōngshèng (Zōngshèng, name), who was not without erudition and eloquence, but lacked past causes. At that time, the six assemblies of disciples were also thinking, 'The Buddha-dharma is in difficulty, how can the Master remain at ease?' The Patriarch, knowing the thoughts of the assembly from afar, snapped his fingers in response. The six assemblies heard it and said, 'This is the signal from our Master Damo (Damo, short for Bodhidharma), we should hasten to obey his compassionate command.' Immediately they arrived at the Patriarch's place, bowed and inquired. The Patriarch said, 'A leaf obscures the sky, who can cut it away?' Zōngshèng said, 'Although I am shallow, I dare not decline to go.' The Patriarch said, 'Although you are eloquent, your power of the Way is not yet complete.' Zōngshèng thought to himself, 'My Master fears that if I see the king and perform great Buddhist deeds, my reputation will become prominent and overshadow his dignity. Even if his blessings and wisdom can convince the king, I am a śrāmaṇa, receiving the Buddha's decree, how can I be afraid of debating with him?' Having said this, he secretly went to the king's place, widely expounding the essentials of the Dharma, as well as the sufferings and joys of the world, the good and evil of humans and gods. The king questioned him back and forth, and there was nothing that did not accord with reason. The king said, 'What you now understand, where is your Dharma?' Zōngshèng said, 'Just as Your Majesty governs the country, you should accord with the Way of Heaven.' The king said, 'The Way that I possess will eliminate heresy. What will the Dharma that you possess subdue?'
。祖不起于座。懸知宗勝義墮。遽告波羅提曰。宗勝不稟吾教。潛化于王。須臾理屈。汝可速救。波羅提。恭稟祖旨云。愿假神力。言已。云生足下。至大王前。默然而住。時王正問宗勝。忽見波羅提乘雲而至。愕然忘其所問。而顧波羅提曰。乘空來者。是正是邪。提曰。我非邪正。而來正邪。王心若正。我無邪正。王雖驚異。而驕慢方熾。即擯宗勝令出。波羅提曰。王既有道。何擯沙門。我雖無解。愿王致問。王怒而問曰。何者是佛。提曰。見性是佛。王曰。師見性否。提曰。我見佛性。王曰。性在何處。提曰。性在作用。王曰。是何作用。我今不見。提曰。今現作用。王自不見。王曰。於我有否。提曰。王若作用。無有不是。王若不用。體亦難見。王曰。若當用時。幾處出現。提曰。若出現時。當有其八。王曰。其八出現。當爲我說。波羅提即說偈曰。在胎為身。處世為人。在眼曰見。在耳曰聞。在鼻辨香。在口談論。在手執捉。在足運奔。遍現俱該沙界。收攝在一微塵。識者知是佛性。不識喚作精魂。王聞偈已。心即開悟。悔謝前非。諮詢法要。朝夕忘倦。迄於九旬。時宗勝既被斥逐。退藏深山。唸曰。我今百歲。八十為非。二十年來。方歸佛道。性雖愚昧。行絕瑕疵。不能御難。生何如死。言訖。即自投崖。
【現代漢語翻譯】 現代漢語譯本： 祖師沒有離開座位，已經預先知道宗勝（Zong Sheng，人名）的義理已經墮落。於是立刻告訴波羅提（Boluo Ti，人名）說：『宗勝不接受我的教導，私自在國王面前教化，很快就要理屈詞窮了，你趕快去救他。』 波羅提恭敬地接受了祖師的旨意，說：『我願意借用神通之力。』說完，腳下生出雲彩，到了國王面前，默默地站立著。當時國王正在問宗勝問題，忽然看見波羅提乘雲而來，驚訝地忘記了自己所問的問題，轉頭看著波羅提說：『乘空而來的人，是正是邪？』 波羅提說：『我不是爲了辨別邪正而來，而是爲了端正邪正而來。如果國王的心是正的，那麼我就沒有邪正可言。』國王雖然感到驚異，但驕傲自滿的情緒更加強烈，立刻下令驅逐宗勝離開。 波羅提說：『國王既然有道，為何要驅逐沙門（Shamen，出家修道的人）？我雖然沒有智慧，但希望國王能向我提問。』國王憤怒地問道：『什麼是佛？』 波羅提說：『見性是佛。』國王說：『你見到自性了嗎？』波羅提說：『我見到了佛性。』國王說：『自性在哪裡？』波羅提說：『自性在於作用。』國王說：『是什麼作用？我現在看不見。』 波羅提說：『現在就在顯現作用，只是你自己看不見。』國王說：『這作用在我身上有嗎？』波羅提說：『國王如果能運用自性，那麼一切都是自性的顯現；國王如果不運用自性，那麼自性的本體也很難被看見。』國王說：『如果運用自性，會在哪些地方顯現？』 波羅提說：『如果顯現的時候，應當有八種。』國王說：『這八種顯現是什麼，請你為我解說。』波羅提於是說了偈語：『在胎為身，處世為人，在眼曰見，在耳曰聞，在鼻辨香，在口談論，在手執捉，在足運奔，遍現俱該沙界（Shajie，佛教宇宙觀中的廣大世界），收攝在一微塵。識者知是佛性，不識喚作精魂。』 國王聽了偈語后，心中立刻開悟，後悔之前的錯誤，向波羅提請教佛法要義，早晚都不感到厭倦，持續了九十天。當時宗勝被驅逐后，退隱到深山中，心想：『我今年一百歲了，前八十年都在犯錯，近二十年來才歸向佛道。雖然天性愚昧，但行為上沒有瑕疵。不能夠抵禦災難，活著不如死去。』說完，就跳下了懸崖。
【English Translation】 English version: The Patriarch, without rising from his seat, already knew that Zong Sheng's (Zong Sheng, a person's name) understanding of the doctrine had fallen. He immediately told Boluo Ti (Boluo Ti, a person's name): 'Zong Sheng is not following my teachings and is secretly preaching to the king. He will soon be at a loss for words. You must quickly go and save him.' Boluo Ti respectfully accepted the Patriarch's instructions, saying: 'I am willing to borrow supernatural powers.' Having said that, clouds arose beneath his feet, and he arrived before the king, standing silently. At that time, the king was questioning Zong Sheng when he suddenly saw Boluo Ti arriving on a cloud. Astonished, he forgot what he had asked and turned to look at Boluo Ti, saying: 'The one who comes through the air, is he right or wrong?' Boluo Ti said: 'I have not come to distinguish between right and wrong, but to rectify right and wrong. If the king's mind is right, then there is no right or wrong for me to speak of.' Although the king was surprised, his arrogance grew stronger, and he immediately ordered Zong Sheng to be expelled. Boluo Ti said: 'Since the king possesses the Way, why expel the Shamen (Shamen, a person who leaves home to cultivate the Way)? Although I have no wisdom, I hope the king can ask me questions.' The king angrily asked: 'What is Buddha?' Boluo Ti said: 'Seeing one's nature is Buddha.' The king said: 'Have you seen your nature?' Boluo Ti said: 'I have seen Buddha-nature.' The king said: 'Where is this nature?' Boluo Ti said: 'Nature is in its function.' The king said: 'What function is that? I cannot see it now.' Boluo Ti said: 'It is manifesting its function right now, but you yourself cannot see it.' The king said: 'Does this function exist in me?' Boluo Ti said: 'If the king can use his nature, then everything is a manifestation of nature; if the king does not use his nature, then the essence of nature is also difficult to see.' The king said: 'If one uses nature, in how many places does it appear?' Boluo Ti said: 'If it appears, there should be eight kinds.' The king said: 'What are these eight appearances? Please explain them to me.' Boluo Ti then spoke a verse: 'In the womb, it is the body; in the world, it is a person; in the eyes, it is seeing; in the ears, it is hearing; in the nose, it discerns fragrance; in the mouth, it speaks; in the hands, it grasps; in the feet, it runs. Its pervasive manifestations encompass the Shajie (Shajie, the vast world in Buddhist cosmology), and its collected essence is in a single mote of dust. Those who recognize it know it is Buddha-nature; those who do not recognize it call it the spirit.' After hearing the verse, the king immediately awakened, repented of his previous mistakes, and asked Boluo Ti for the essential teachings of the Dharma, never tiring morning and night, for ninety days. At that time, Zong Sheng, having been expelled, retreated into the deep mountains, thinking: 'I am now one hundred years old. For the first eighty years, I was making mistakes, and only in the last twenty years have I turned to the Buddha-dharma. Although my nature is foolish, my conduct is without flaws. Unable to withstand difficulties, living is worse than dying.' Having said that, he jumped off a cliff.
俄有神人。以手捧承。置於巖上。安然無損。宗勝曰。我忝沙門。當與正法為主。不能抑絕王非。是以捐身自責。何神祐助。一至於斯。愿垂一語。以保餘年。於是神人。乃說偈曰。師壽于百歲。八十而造非。為近至尊故。熏修而入道。雖具少智慧。而多有彼我。所見諸賢等。未嘗生珍敬。二十年功德。其心未恬靜。聰明輕慢故。而獲至於此。得王不敬者。當感果如是。自今不疏怠。不久成奇智。諸聖悉存心。如來亦復爾。宗勝聞偈欣然。即于巖間宴坐 王復問波羅提曰。仁者智辨。當師何人。提曰。我所出家。即娑羅寺。烏娑婆三藏。為受業師。其出世師者。即大王叔菩提達磨是也。王聞祖名。驚駭久之曰。鄙薄忝嗣王位。而趣邪背正。忘我尊叔。遽來近臣。特加迎請。祖即隨使而至。為王懺悔往非。王聞規誡。泣謝于祖。又詔宗勝歸國。大臣奏曰。宗勝被謫投崖。今已亡矣。王告祖曰。宗勝之死。皆自於吾。如何大慈令免斯罪。祖曰。宗勝今在巖間宴息。但遣使召。當即至矣。王即遣使入山。果見宗勝端居禪寂。宗勝蒙召乃曰。深愧王意。貧道誓處巖泉。且王國賢德如林。達磨是王之叔。六眾所師。波羅提法中龍象。愿王崇仰二聖。以福皇基。使者覆命未至。祖謂王曰。知取得宗勝否。王曰未知。祖曰。一請未至
【現代漢語翻譯】 現代漢語譯本： 有位神人，用手捧著宗勝，將他放在巖石上，安然無恙。宗勝說：『我身為沙門（佛教出家修行者），應當以維護正法為己任，不能阻止君王的錯誤行為，因此捨身自責。不知是哪位神靈保佑，竟然到了這種地步。希望您能賜予我一些教誨，以保全我的餘生。』於是，神人說了偈語：『你活到一百歲，八十歲時犯下錯誤。因為接近至尊的君王，通過熏修才得以入道。雖然具備一些智慧，卻有很多的『彼』和『我』（分別心）。對於所見到的賢者，從未產生珍視和尊敬。二十年的功德，內心仍然沒有平靜。因為聰明而輕慢他人，所以才落到這個地步。得到君王的不敬，應當感受這樣的果報。從今以後不懈怠，不久就能成就奇異的智慧。諸位聖人都心懷關切，如來（佛）也是如此。』宗勝聽了偈語，非常高興，就在巖石間靜坐。
國王又問波羅提（人名）說：『仁者智慧明辨，師從何人？』波羅提回答說：『我出家的寺廟是娑羅寺，我的受業師是烏娑婆三藏（人名，佛教經典），我的出世師父，就是大王的叔叔菩提達磨（Bodhidharma）。』國王聽到達磨的名字，驚駭了很久，說：『我鄙陋無知，忝居王位，卻追求邪道，背離正法，忘記了我的尊叔。快去迎接近臣，特別加以迎請。』達磨祖師就跟隨使者來到王宮，為國王懺悔過去的錯誤。國王聽了規勸，哭泣著向達磨祖師謝罪。又下詔讓宗勝回國。大臣奏報道：『宗勝被貶謫投崖，現在已經死了。』國王告訴達磨祖師說：『宗勝的死，都是因為我。如何才能大慈大悲，使我免除這個罪過？』達磨祖師說：『宗勝現在正在巖石間靜坐休息，只要派使者去召他，他就會來了。』國王立刻派使者入山，果然看見宗勝端正地坐在那裡禪定。宗勝接受了國王的召見，說：『深感慚愧，感謝國王的好意。貧道發誓要住在巖石和泉水之間。況且王國賢德如林，達磨是您的叔叔，是六眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那、優婆塞、優婆夷）所敬仰的老師，波羅提是佛法中的龍象（比喻傑出的人才），希望國王崇敬這兩位聖人，以保佑皇基永固。』使者回去覆命還沒有到達，達磨祖師問國王說：『知道取回宗勝了嗎？』國王說：『還不知道。』達磨祖師說：『一次邀請還沒有到。』
【English Translation】 English version: There was a divine being who held Zongsheng (name of a monk) in his hands and placed him on a rock, unharmed. Zongsheng said, 'As a Shramana (Buddhist monk), I should take upholding the Dharma (Buddhist teachings) as my responsibility and cannot prevent the king's wrongdoings, so I sacrifice myself to take responsibility. Which deity is helping me to this extent? I hope you can give me some teachings to preserve my remaining years.' Then, the divine being spoke a Gatha (verse): 'You live to be a hundred years old, and you made mistakes at eighty. Because you are close to the supreme king, you entered the path through cultivation. Although you have some wisdom, you have a lot of 'self' and 'other' (discrimination). You have never cherished and respected the sages you have seen. Twenty years of merit, your heart is still not calm. Because of cleverness and contempt for others, you have come to this point. Receiving disrespect from the king, you should feel such retribution. From now on, do not be lazy, and you will soon achieve extraordinary wisdom. All the saints are concerned, and so is the Tathagata (Buddha).' Zongsheng was very happy to hear the Gatha and sat quietly among the rocks.
The king then asked Poluoti (name of a person), 'Benevolent one, with your wisdom and discernment, who is your teacher?' Poluoti replied, 'The temple where I became a monk is the Suoluo Temple, and my preceptor is Wusuopo Sanzang (name of a person, Buddhist scriptures). My teacher who transcends the world is the king's uncle, Bodhidharma.' The king was shocked for a long time when he heard the name of Bodhidharma, and said, 'I am ignorant and unworthy, occupying the throne, but pursuing evil ways and abandoning the righteous Dharma, forgetting my respected uncle. Quickly welcome the close ministers and give them special invitations.' The Patriarch Bodhidharma followed the envoy to the palace to repent for the king's past mistakes. The king listened to the admonitions and wept to apologize to the Patriarch Bodhidharma. He also issued an edict to let Zongsheng return to the country. The minister reported, 'Zongsheng was demoted and thrown off the cliff, and now he is dead.' The king told the Patriarch Bodhidharma, 'Zongsheng's death is all because of me. How can I be merciful and compassionate to exempt me from this sin?' The Patriarch Bodhidharma said, 'Zongsheng is now sitting and resting among the rocks. Just send an envoy to summon him, and he will come.' The king immediately sent an envoy into the mountain, and indeed saw Zongsheng sitting upright in meditation. Zongsheng accepted the king's summons and said, 'I am deeply ashamed and grateful for the king's kindness. I vow to live among the rocks and springs. Moreover, the kingdom is full of virtuous people. Bodhidharma is your uncle, and he is the teacher revered by the six assemblies (Bhikkhus, Bhikkhunis, Shramaneras, Shramanerikas, Shikshamanas, Upasakas, Upasikas). Poluoti is a dragon and elephant (metaphor for outstanding talent) in the Dharma. I hope the king respects these two saints to bless the imperial foundation.' Before the envoy returned to report, the Patriarch Bodhidharma asked the king, 'Do you know if Zongsheng has been retrieved?' The king said, 'I don't know yet.' The Patriarch Bodhidharma said, 'One invitation has not yet arrived.'
。再命必來。良久使還。果如祖語。祖遂辭王曰。當善修德。不久疾作。吾且去矣。經七曰。王乃得疾。國醫診治。有加無瘳。貴戚近臣。憶師前記。急發使告祖曰。王疾殆至彌留。愿叔慈悲。遠來診救。祖即至慰問。時宗勝再承王召。即別巖間。波羅提亦來問疾。謂祖曰。當何施為。令王免苦。祖即令太子。為王宥罪施恩。崇奉三寶。復為懺悔。愿罪消滅。如是者三。王疾有間。師念震旦緣熟。行化時至。乃先辭祖塔。次別同學。后至王所。慰而勉之曰。當勤修白業。護持三寶。吾去非晚。一九即回。王聞師言。涕淚交集。曰此國何罪。彼土何祥。叔既有緣。非吾所止。惟愿。不忘父母之國。事畢早回。王即具大舟。實以眾寶。躬率臣寮。送至海壖。祖泛重溟。凡三週寒暑。達于廣州府南海縣。實梁普通元年庚子歲九月二十一日也。廣州刺史蕭昂。具主禮迎接。表聞武帝。帝覽奏。遣使赍詔迎請。(舊板。年甲差訛。今依梁僧寶唱續法記。宋嵩禪師正宗記。尚覺有疑。后別有說)十一月至金陵。帝問曰。朕即位已來。造寺寫經度僧。不可勝紀。有何功德。祖曰。並無功德。帝曰。何以無功德。祖曰。此但人天小果。有漏之因。如影隨形。雖有非實。帝曰。如何是真功德。祖曰。凈智妙圓。體自空寂。如是功德。不以
【現代漢語翻譯】 現代漢語譯本： 又一次，國王命令他（菩提達摩）必須回來。過了很久，才讓他回去。結果正如菩提達摩之前所說。菩提達摩於是向國王告辭說：『應當好好修養德行。』不久，國王生病了，病情加重，御醫診治，毫無起色。王室貴族和近臣，想起菩提達摩之前的預言，急忙派使者告訴菩提達摩說：『國王的病情已經到了彌留之際，希望叔父慈悲，遠道而來診救。』菩提達摩隨即前去慰問。當時宗勝再次接受國王的召見，於是告別了巖間。波羅提也來詢問病情，對菩提達摩說：『應當如何做，才能讓國王免除痛苦？』菩提達摩就讓太子為國王赦免罪過，廣施恩惠，崇奉三寶（佛(Buddha)，法(Dharma)，僧(Sangha)），又為國王懺悔，希望罪業消滅。像這樣做了三次，國王的病情有所好轉。菩提達摩心想在中土震旦（中國(China)）教化的機緣已經成熟，弘揚佛法的時機已到，於是先告別了祖塔，然後告別了同學，最後來到國王那裡，安慰並勉勵他說：『應當勤奮修習善業，護持三寶（佛(Buddha)，法(Dharma)，僧(Sangha)）。我離開不會太晚，一九年就會回來。』國王聽了菩提達摩的話，涕淚交加，說：『這個國家有什麼罪過？彼土有什麼祥瑞？叔父既然有緣，我也不便阻攔。只希望您不要忘記父母之國，事情辦完后早點回來。』國王於是準備了大船，裝滿了各種珍寶，親自率領臣僚，送到海邊。菩提達摩乘船渡過重洋，總共花了三年時間，到達廣州府南海縣，那是梁朝普通元年庚子歲九月二十一日。廣州刺史蕭昂，按照禮節迎接，上表稟告武帝。武帝看了奏章，派遣使者帶著詔書迎接。（舊版本，年份有差錯，現在依照梁僧寶唱《續法記》、宋嵩禪師《正宗記》，尚且覺得有疑問，後面另有說明）十一月到達金陵。武帝問道：『朕即位以來，建造寺廟，抄寫經書，度化僧人，不可勝數，有什麼功德？』菩提達摩說：『並沒有功德。』武帝說：『為什麼沒有功德？』菩提達摩說：『這些只是人天小果，有漏之因，如影隨形，雖然有卻不真實。』武帝說：『如何才是真功德？』菩提達摩說：『清凈智慧，玄妙圓滿，本體自性空寂。這樣的功德，不能以』 English version: Again, the king ordered him (Bodhidharma) to return. After a long time, he allowed him to go back. It turned out as Bodhidharma had said before. Bodhidharma then bid farewell to the king, saying, 'You should cultivate virtue well.' Soon after, the king fell ill, and his condition worsened. The royal physicians treated him, but there was no improvement. The nobles and close ministers of the court remembered Bodhidharma's previous prediction and hurriedly sent a messenger to tell Bodhidharma, 'The king's condition is critical and he is on the verge of death. We hope that Uncle will be compassionate and come from afar to diagnose and save him.' Bodhidharma immediately went to offer his condolences. At that time, Zong Sheng was summoned by the king again, so he bid farewell to the hermitage. Poluoti also came to inquire about the illness and said to Bodhidharma, 'What should be done to relieve the king's suffering?' Bodhidharma then instructed the crown prince to pardon the king's sins, bestow grace widely, and revere the Three Jewels (Buddha, Dharma, Sangha). He also repented for the king, hoping that his sins would be extinguished. After doing this three times, the king's condition improved somewhat. Bodhidharma thought that the time for teaching in the land of Zhendan (China) was ripe, and the time for propagating the Dharma had arrived. So he first bid farewell to the ancestral stupa, then bid farewell to his fellow students, and finally came to the king, comforting and encouraging him, saying, 'You should diligently cultivate good deeds and protect the Three Jewels (Buddha, Dharma, Sangha). I will not be gone for too long, and I will return in nineteen years.' The king heard Bodhidharma's words and was moved to tears, saying, 'What sins does this country have? What auspiciousness does that land have? Since Uncle has an affinity, I will not stop you. I only hope that you will not forget the country of your parents and return early after you have finished your affairs.' The king then prepared a large ship, filled with various treasures, and personally led his officials to see him off at the seashore. Bodhidharma sailed across the ocean, taking a total of three years, and arrived at Nanhai County, Guangzhou Prefecture, on the twenty-first day of the ninth month of the Gengzi year, the first year of the ordinary era of the Liang Dynasty. Xiao Ang, the governor of Guangzhou, greeted him according to etiquette and submitted a memorial to Emperor Wu. Emperor Wu read the memorial and sent an envoy with an imperial edict to welcome him. (The old version has errors in the years. Now, according to the 'Continued Records of the Dharma' by Liang monk Baochang and the 'Records of the Orthodox Lineage' by Song Chan Master Song, there are still doubts, and there will be other explanations later.) In November, he arrived in Jinling. Emperor Wu asked, 'Since I ascended the throne, I have built temples, copied scriptures, and ordained monks countless times. What merit is there?' Bodhidharma said, 'There is no merit.' Emperor Wu said, 'Why is there no merit?' Bodhidharma said, 'These are only small fruits of humans and gods, causes of leakage, like shadows following forms, although they exist, they are not real.' Emperor Wu said, 'What is true merit?' Bodhidharma said, 'Pure wisdom, wonderfully complete, the essence of the body is empty and still. Such merit cannot be obtained by'
【English Translation】 English version: Again, the king ordered him (Bodhidharma) to return. After a long time, he allowed him to go back. It turned out as Bodhidharma had said before. Bodhidharma then bid farewell to the king, saying, 'You should cultivate virtue well.' Soon after, the king fell ill, and his condition worsened. The royal physicians treated him, but there was no improvement. The nobles and close ministers of the court remembered Bodhidharma's previous prediction and hurriedly sent a messenger to tell Bodhidharma, 'The king's condition is critical and he is on the verge of death. We hope that Uncle will be compassionate and come from afar to diagnose and save him.' Bodhidharma immediately went to offer his condolences. At that time, Zong Sheng was summoned by the king again, so he bid farewell to the hermitage. Poluoti also came to inquire about the illness and said to Bodhidharma, 'What should be done to relieve the king's suffering?' Bodhidharma then instructed the crown prince to pardon the king's sins, bestow grace widely, and revere the Three Jewels (Buddha, Dharma, Sangha). He also repented for the king, hoping that his sins would be extinguished. After doing this three times, the king's condition improved somewhat. Bodhidharma thought that the time for teaching in the land of Zhendan (China) was ripe, and the time for propagating the Dharma had arrived. So he first bid farewell to the ancestral stupa, then bid farewell to his fellow students, and finally came to the king, comforting and encouraging him, saying, 'You should diligently cultivate good deeds and protect the Three Jewels (Buddha, Dharma, Sangha). I will not be gone for too long, and I will return in nineteen years.' The king heard Bodhidharma's words and was moved to tears, saying, 'What sins does this country have? What auspiciousness does that land have? Since Uncle has an affinity, I will not stop you. I only hope that you will not forget the country of your parents and return early after you have finished your affairs.' The king then prepared a large ship, filled with various treasures, and personally led his officials to see him off at the seashore. Bodhidharma sailed across the ocean, taking a total of three years, and arrived at Nanhai County, Guangzhou Prefecture, on the twenty-first day of the ninth month of the Gengzi year, the first year of the ordinary era of the Liang Dynasty. Xiao Ang, the governor of Guangzhou, greeted him according to etiquette and submitted a memorial to Emperor Wu. Emperor Wu read the memorial and sent an envoy with an imperial edict to welcome him. (The old version has errors in the years. Now, according to the 'Continued Records of the Dharma' by Liang monk Baochang and the 'Records of the Orthodox Lineage' by Song Chan Master Song, there are still doubts, and there will be other explanations later.) In November, he arrived in Jinling. Emperor Wu asked, 'Since I ascended the throne, I have built temples, copied scriptures, and ordained monks countless times. What merit is there?' Bodhidharma said, 'There is no merit.' Emperor Wu said, 'Why is there no merit?' Bodhidharma said, 'These are only small fruits of humans and gods, causes of leakage, like shadows following forms, although they exist, they are not real.' Emperor Wu said, 'What is true merit?' Bodhidharma said, 'Pure wisdom, wonderfully complete, the essence of the body is empty and still. Such merit cannot be obtained by'
世求。帝又問。如何是聖諦第一義。祖曰。廓然無聖。帝曰。對朕者誰。祖曰不識。帝不領悟。祖知機不契。是月十九日。潛回江北。十一月二十三日。屆于洛陽。當魏孝明帝正光元年也。寓止於嵩山少林寺。面壁而坐。終日默然。人莫之測。謂之壁觀婆羅門 時有僧神光者。曠達之士也。久居伊洛。博覽群書。善談元理。每嘆。孔老之教。禮術風規。蒙莊之書。未盡妙理。近聞達磨大士住止少林。至人不遙。當造元境。乃往彼晨夕參承。祖常端坐面壁。莫聞誨勵。光自惟曰。昔人求道。敲骨取髓。刺血濟饑。布發掩泥。投崖飼虎。古尚若此。我又何人。其年十二月九日夜。天大雨雪。光堅立不動。遲明積雪過膝。祖憫而問曰。汝久立雪中。當求何事。光悲淚曰。惟愿和尚慈悲。開甘露門。廣度群品。祖曰。諸佛無上妙道。曠劫精勤。難行能行。非忍而忍。豈以小德小智輕心慢心。欲冀真乘。徒勞勤苦。光聞祖誨勵。潛取利刀。自斷左臂。置於祖前。祖知是法器。乃曰。諸佛最初求道。為法忘形。汝今斷臂吾前。求亦可在。祖遂因與易名。曰慧可。可曰。諸佛法印。可得聞乎。祖曰。諸佛法印。匪從人得。可曰。我心未寧。乞師與安。祖曰。將心來。與汝安。可良久曰。覓心了不可得。祖曰。我與汝安心竟 越九年。
【現代漢語翻譯】 現代漢語譯本： 世求（世俗的追求）。帝（皇帝）又問：『如何是聖諦第一義？』祖（菩提達摩）說：『廓然無聖（空曠寂靜，沒有聖者的概念）。』帝曰：『對朕者誰（站在朕面前的是誰）？』祖曰：『不識（不認識）。』帝（皇帝）不領悟。祖（菩提達摩）知道機緣不合，這月十九日，悄悄回到江北。十一月二十三日，到達洛陽。當時是魏孝明帝正光元年。住在嵩山少林寺，面壁而坐，整天沉默不語，沒有人能測度他，稱他為壁觀婆羅門。 當時有僧人神光，是曠達之士。長久居住在伊洛（伊水和洛水一帶），博覽群書，善於談論玄妙的道理。常常嘆息：孔子和老子的教誨，只是禮儀法術的規範；蒙莊（莊子）的書，沒有完全闡述妙理。近來聽說達磨（菩提達摩）大師住在少林寺，聖人不遠，應當去造訪求得玄妙的境界。於是前往那裡早晚參拜侍奉。祖（菩提達摩）常常端坐面壁，沒有聽到任何教誨和勉勵。神光自己思量：過去的人求道，敲骨取髓，刺血濟饑，鋪散頭髮掩蓋泥土，跳下懸崖喂老虎，古人尚且如此，我又算什麼呢？這年十二月九日夜裡，天降大雨雪，神光堅定地站立不動，到天亮時積雪已經沒過膝蓋。祖（菩提達摩）憐憫地問道：『你長久地站在雪中，想要尋求什麼？』神光悲傷地流淚說：『只希望和尚慈悲，開啟甘露之門，廣度眾生。』祖（菩提達摩）說：『諸佛無上的妙道，經過漫長的時間精進勤奮，難做到的能夠做到，不是忍耐而能夠忍耐的。怎麼能用小的德行和小的智慧，輕慢的心，想要期望得到真正的佛法，只是徒勞勤苦。』神光聽到祖（菩提達摩）的教誨和勉勵，悄悄地取出鋒利的刀，自己砍斷了左臂，放在祖（菩提達摩）的面前。祖（菩提達摩）知道他是可以造就的法器，於是說：『諸佛最初求道，爲了佛法忘記自身形體。你現在斷臂在我面前，求法也是可以的。』祖（菩提達摩）於是因此給他改名，叫做慧可。慧可說：『諸佛的法印，可以聽聞嗎？』祖（菩提達摩）說：『諸佛的法印，不是從別人那裡得到的。』慧可說：『我的心沒有安定，乞求師父給我安定。』祖（菩提達摩）說：『把心拿來，我給你安定。』慧可過了很久說：『尋找心，最終找不到。』祖（菩提達摩）說：『我已經給你安心完畢。』 過了九年。
【English Translation】 English version: Worldly pursuits. The Emperor asked again: 'What is the supreme meaning of the Holy Truth?' The Patriarch (Bodhidharma) said: 'Vast emptiness, without any holiness.' The Emperor said: 'Who is standing before me?' The Patriarch said: 'I don't know.' The Emperor did not understand. The Patriarch (Bodhidharma), knowing that the opportunity was not right, quietly returned to the north of the Yangtze River on the nineteenth of that month. On the twenty-third of November, he arrived in Luoyang. It was the first year of the Zheng Guang era of Emperor Xiaoming of the Wei Dynasty. He resided at Shaolin Temple on Mount Song, sitting facing a wall, silent all day long. No one could fathom him, and they called him the Wall-Gazing Brahmin. At that time, there was a monk named Shenguang, a man of broad-mindedness. He had lived in the Yi and Luo (area of the Yi and Luo rivers) region for a long time, read widely, and was good at discussing profound principles. He often lamented that the teachings of Confucius and Laozi were merely rules of etiquette and techniques; the books of Meng and Zhuang (Zhuangzi) did not fully explain the subtle principles. Recently, he heard that the Great Master Damo (Bodhidharma) was residing at Shaolin Temple, and that the sage was not far away, so he should go and seek the profound realm. Therefore, he went there to attend and serve him morning and evening. The Patriarch (Bodhidharma) often sat upright facing the wall, and no teachings or encouragement were heard. Shenguang thought to himself: In the past, people seeking the Way would break their bones to extract marrow, pierce their skin to draw blood to relieve hunger, spread their hair to cover mud, and throw themselves off cliffs to feed tigers. The ancients were like this, so what am I? On the night of the ninth day of the twelfth month of that year, there was heavy rain and snow. Shenguang stood firm and did not move. By dawn, the accumulated snow had passed his knees. The Patriarch (Bodhidharma) took pity on him and asked: 'What do you seek, standing in the snow for so long?' Shenguang said with tears of sorrow: 'I only hope that the Venerable One will be compassionate, open the gate of nectar, and widely deliver all beings.' The Patriarch (Bodhidharma) said: 'The supreme and wonderful Way of all Buddhas requires diligent effort over countless eons. It is difficult to do, yet it is done; it is not endurance, yet it is endured. How can you, with small virtue and small wisdom, with a light and arrogant heart, hope to attain the true vehicle? It is merely futile labor and hardship.' Hearing the Patriarch's (Bodhidharma) teachings and encouragement, Shenguang secretly took a sharp knife and cut off his left arm, placing it before the Patriarch (Bodhidharma). The Patriarch (Bodhidharma) knew that he was a vessel for the Dharma, and said: 'When all Buddhas initially sought the Way, they forgot their physical form for the sake of the Dharma. Now you have cut off your arm before me, and seeking the Dharma is also possible.' The Patriarch (Bodhidharma) then changed his name to Huike. Huike said: 'Can the Dharma seal of all Buddhas be heard?' The Patriarch (Bodhidharma) said: 'The Dharma seal of all Buddhas is not obtained from others.' Huike said: 'My mind is not at peace, I beg the Master to pacify it for me.' The Patriarch (Bodhidharma) said: 'Bring your mind here, and I will pacify it for you.' Huike remained silent for a long time and then said: 'Searching for the mind, I cannot find it.' The Patriarch (Bodhidharma) said: 'I have already pacified your mind completely.' After nine years.
欲返天竺。命門人曰。時將至矣。汝等盍各言所得乎。時有道副對。如我所見。不執文字。不離文字。而為道用。祖曰。汝得吾皮。尼總持曰。我今所解。如慶喜見阿閦佛國。一見更不再見。祖曰。汝得吾肉。道育曰。四大本空。五陰非有。而我見處。無一法可得。祖曰。汝得吾骨。最後慧可禮拜依位而立。祖曰。汝得吾髓。乃顧慧可而告之曰。昔如來。以正法眼。付迦葉大士。展轉囑累。而至於我。我今付汝。汝當護持。並授汝袈裟。以為法信。各有所表。宜可知矣。可曰。請師指陳。祖曰。內傳法印。以契證心。外付袈裟。以定宗旨。後代澆薄。疑慮競生。云吾西天之人。言汝此方之子。憑何得法。以何證之。汝今受此衣法。卻後難生。但出此衣並吾法偈。用以表明。其化無礙。至吾滅后二百年。衣止不傳。法周沙界。明道者多。行道者少。說理者多。通理者少。潛符密證千萬有餘。汝當闡揚。勿輕未悟。一念回機。便同本得。聽吾偈曰。吾本來茲土。傳法救迷情。一花開五葉。結果自然成。(舊載。祖曰吾有楞伽四卷。亦用付汝。即是如來心地要門。令諸眾生開示悟入 按人天眼目。達觀穎。反覆辨論。以正其訛。最為明確。今遵是說削去)吾自到此。凡五度中毒。我嘗自出。而試之置石。石裂。緣吾本離南印
【現代漢語翻譯】 現代漢語譯本：菩提達摩（Bodhidharma）將要返回天竺（India）時，命令他的門人說：『時間快到了，你們何不各自說說自己的心得體會呢？』 當時有個叫道副的回答說：『依我所見，不執著于文字，也不脫離文字，而是爲了修道所用。』菩提達摩說：『你得到了我的皮。』 尼總持說：『我現在所理解的，就像慶喜（Ananda）見到阿閦佛國（Akshobhya Buddha』s land）一樣，一見之後便不會再見。』菩提達摩說：『你得到了我的肉。』 道育說：『四大（earth, water, fire, wind）原本是空，五陰（form, feeling, perception, mental formations, consciousness）並非真實存在，而我所見之處，沒有一法可以得到。』菩提達摩說：『你得到了我的骨。』 最後，慧可（Huike）行禮拜之儀后，依位站立。菩提達摩說：『你得到了我的髓。』於是菩提達摩看著慧可並告訴他：『過去如來（Tathagata）將正法眼（Dharma Eye）傳付給迦葉大士（Mahakasyapa），輾轉囑託，傳到我這裡。我現在傳付給你，你應當護持。』 並且授予你袈裟（kasaya），作為傳法的信物，各自都有所象徵，應該可以明白了。』慧可說：『請老師指明。』 菩提達摩說：『內在傳授法印（Dharma seal），用來契合印證心性；外在交付袈裟，用來確定宗旨。後代世風澆薄，疑惑和顧慮競相產生，會說我是西天（Western Heaven）之人，說你是此方（this land）之子，憑什麼得到佛法，用什麼來證明呢？你現在接受這衣法（robe and Dharma），以後遇到困難時，只要拿出這袈裟和我的法偈（Dharma verse），用來表明傳承，那麼教化就不會有阻礙。 到我滅度后二百年，袈裟停止傳授，佛法遍及整個世界。明白道理的人多，實棧道理的人少；說理的人多，通曉道理的人少。暗中契合，秘密印證的人，成千上萬還有多餘。你應當弘揚佛法，不要輕視尚未覺悟的人。一念之間回頭，就和原本具有的本性相同。聽我的偈語：我本來到這片土地，傳法是爲了拯救迷惑的眾生。一花開放五片花瓣，結果自然成就。』 （舊記載：菩提達摩說我還有《楞伽經》（Lankavatara Sutra）四卷，也一併傳給你，這就是如來心地的重要法門，令一切眾生開示悟入。按《人天眼目》（The Eye of Humans and Gods）中，達觀穎（Daguan Ying）反覆辨論，以匡正其訛誤，最為明確，現在遵從這種說法，刪去這段文字） 我自從來到這裡，總共有五次被下毒。我曾經自己試過，把毒藥放在石頭上，石頭都裂開了。因為我原本就離開了南印度（South India）。』
【English Translation】 English version: When Bodhidharma was about to return to India, he instructed his disciples, saying, 'The time is near. Why don't each of you speak about your understanding?' At that time, a disciple named Daofu replied, 'As I see it, one should not be attached to words, nor should one depart from words, but use them for the purpose of cultivating the Way.' Bodhidharma said, 'You have attained my skin.' The nun Zongchi said, 'My understanding now is like Ananda seeing the Akshobhya Buddha』s land; once seen, it will not be seen again.' Bodhidharma said, 'You have attained my flesh.' Daoyu said, 'The four elements (earth, water, fire, wind) are fundamentally empty, and the five skandhas (form, feeling, perception, mental formations, consciousness) are not truly existent. As I see it, there is not a single Dharma to be attained.' Bodhidharma said, 'You have attained my bones.' Finally, Huike bowed and stood in his place. Bodhidharma said, 'You have attained my marrow.' Then Bodhidharma looked at Huike and told him, 'In the past, the Tathagata entrusted the Dharma Eye to Mahakasyapa, passing it down through successive generations until it reached me. Now I entrust it to you, and you should protect it.' 'And I bestow upon you the kasaya as a symbol of the Dharma transmission. Each has its own significance, which should be understood.' Huike said, 'Please, Master, explain it further.' Bodhidharma said, 'Inwardly, the Dharma seal is transmitted to accord with and verify the mind-nature; outwardly, the kasaya is bestowed to establish the school's tenet. In later generations, the world will become decadent, and doubts and anxieties will arise. People will say that I am a man from the Western Heaven and that you are a son of this land. By what means did you obtain the Dharma, and with what will you prove it? Now that you have received this robe and Dharma, if difficulties arise in the future, simply present this robe and my Dharma verse to demonstrate the transmission, and then the teaching will be unimpeded. Two hundred years after my passing, the robe will cease to be transmitted, and the Dharma will pervade the entire world. Many will understand the principles, but few will practice them; many will speak of the principles, but few will comprehend them. Those who secretly accord and secretly verify will be more than numerous. You should propagate the Dharma and not despise those who are not yet enlightened. A single thought of turning back is the same as attaining the original nature. Listen to my verse: I originally came to this land to transmit the Dharma and save deluded beings. One flower opens with five petals, and the fruit will naturally be realized.' (Old records state: Bodhidharma said, 'I also have four volumes of the Lankavatara Sutra, which I will also transmit to you. This is the essential Dharma gate of the Tathagata's mind-ground, enabling all beings to awaken and enter into enlightenment.' According to 'The Eye of Humans and Gods,' Daguan Ying repeatedly debated to correct its errors, which is the most definitive. Now, following this account, this passage is omitted.) Since I came here, I have been poisoned a total of five times. I once tested the poison myself by placing it on a stone, and the stone cracked. This is because I originally departed from South India.'
。來此東土。見赤縣神州。有大乘氣象。遂逾海越漠。為法求人。際會未諧。如愚若訥。今得汝傳授。吾意已終(別記。祖初居少林寺九年。為二祖說法。祇教外息諸緣。內心無喘。心如墻壁。可以入道。慧可種種說心性。曾未契理。祖祇遮其非。不為說無念心體。可一日曰。我已息諸緣。祖曰。莫成斷滅去否。可曰。不成斷滅。祖曰。此是諸佛所傳心體。更勿疑也)乃與徒眾。往禹門千聖寺。止三日。有期城太守楊炫之。早慕佛乘。問祖曰。西天五印。師承為祖。其道如何。祖曰。明佛心宗。行解相應。名之曰祖。又問。此外如何。祖曰。須明他心。知其今古。不厭有無。於法無取。不賢不愚。無迷無悟。若能是解。故稱為祖。楊曰。弟子歸心三寶。亦有年矣。而智慧昏蒙。尚迷真理。適聽師言。罔知攸措。愿師慈悲。開示宗旨。祖知懇到。即說偈曰。亦不睹惡而生嫌。亦不觀善而勤措。亦不捨智而近愚。亦不拋迷而就悟。達大道兮過量。通佛心兮出度。不與凡聖同躔。超然名之曰祖。楊聞偈悲喜交並。曰愿師久住世間。化導群有。祖曰。吾即逝矣。不可久留。根性萬差。多逢愚難。楊曰。未審何人。弟子為師除得否。祖曰。吾以傳佛密秘。利益迷途。害彼自安。必無此理。楊曰。師苦不言。何表通變觀照之力。祖
【現代漢語翻譯】 現代漢語譯本 來到這東土，看見赤縣神州（中國的古稱）有大乘（Mahayana）的氣象，於是渡海越過沙漠，爲了佛法尋求有緣之人。但一直沒有遇到合適的機緣，（世人）都像愚笨遲鈍一樣。現在得到你的傳授，我的心願已經了結。（別記中記載，菩提達摩（Bodhidharma）最初在少林寺住了九年，為二祖慧可（Huike）說法，只是教導他對外斷絕一切外緣，內心不起任何念頭，心如墻壁一般，這樣才可以入道。慧可（Huike）多次闡述心性，但始終沒有契合真理。菩提達摩（Bodhidharma）只是阻止他的錯誤，沒有為他說無念的心體。慧可（Huike）有一天說：『我已經斷絕了一切外緣。』菩提達摩（Bodhidharma）說：『不要落入斷滅的空無之中。』慧可（Huike）說：『不會落入斷滅。』菩提達摩（Bodhidharma）說：『這就是諸佛所傳的心體，不要再懷疑了。』）於是和弟子們前往禹門千聖寺，住了三天。當時有期城太守楊炫之，早就仰慕佛法，問菩提達摩（Bodhidharma）說：『西天五印（古印度）的師承，以誰為祖師？他們的道是什麼？』菩提達摩（Bodhidharma）說：『明白佛的心宗，修行和理解相應，就稱他為祖師。』又問：『除此之外，還有什麼？』菩提達摩（Bodhidharma）說：『必須明白他人的心，瞭解其過去和現在，不厭棄有和無，對於佛法沒有執取，不賢能也不愚笨，沒有迷惑也沒有覺悟。如果能夠這樣理解，就可以稱為祖師。』楊炫之說：『弟子歸心三寶（佛、法、僧）也有多年了，但是智慧昏昧，仍然迷惑于真理。剛才聽了您的話，不知道該怎麼辦，希望大師慈悲，開示宗旨。』菩提達摩（Bodhidharma）知道他懇切，就說了偈語：『也不因為看到惡而生厭惡，也不因為看到善而勤奮去做；也不捨棄智慧而接近愚笨，也不拋棄迷惑而追求覺悟。通達大道超越了限量，通達佛心超越了度量。不與凡人和聖人同列，超然獨立，稱之為祖師。』楊炫之聽了偈語，悲喜交加，說：『希望大師長久住在世間，教化引導眾生。』菩提達摩（Bodhidharma）說：『我即將離去，不能久留。眾生的根性千差萬別，多會遇到愚昧的災難。』楊炫之說：『不知道是什麼人，弟子可以為大師除去這些災難嗎？』菩提達摩（Bodhidharma）說：『我傳授佛的秘密心法，是爲了利益迷惑的眾生，如果爲了自己安樂而去傷害他人，絕對沒有這個道理。』楊炫之說：『大師不輕易說話，如何表現您通變觀照的力量？』菩提達摩（Bodhidharma）
【English Translation】 English version Coming to this Eastern land, seeing that the Red County Divine Continent (ancient name for China) has the atmosphere of Mahayana (Great Vehicle), I crossed the sea and traversed the desert, seeking those with affinity for the Dharma. However, I have not encountered suitable opportunities, (people) are like foolish and dull. Now that I have received your transmission, my wish has been fulfilled. (The separate record states that Bodhidharma initially resided at Shaolin Temple for nine years, expounding the Dharma to the Second Ancestor Huike, merely teaching him to externally sever all external connections, and internally not to generate any thoughts, the mind being like a wall, only then can one enter the path. Huike repeatedly elaborated on the nature of the mind, but never aligned with the truth. Bodhidharma only prevented his errors, not speaking to him about the mind-essence of no-thought. One day, Huike said: 'I have already severed all external connections.' Bodhidharma said: 'Do not fall into the annihilation of emptiness.' Huike said: 'I will not fall into annihilation.' Bodhidharma said: 'This is the mind-essence transmitted by all Buddhas, do not doubt it further.') Thereupon, he and his disciples went to the Thousand Saints Temple at Yumen, staying for three days. At that time, Yang Xuanzhi, the prefect of Qicheng, had long admired the Buddha-dharma, and asked Bodhidharma: 'In the lineage of the Five Indias (ancient India) in the Western Heaven, who is regarded as the patriarch? What is their path?' Bodhidharma said: 'Understanding the mind-essence of the Buddha, with practice and understanding corresponding, one is called a patriarch.' He further asked: 'Besides this, what else is there?' Bodhidharma said: 'One must understand the minds of others, understand their past and present, not reject existence and non-existence, have no attachment to the Dharma, be neither wise nor foolish, have neither delusion nor enlightenment. If one can understand in this way, then one can be called a patriarch.' Yang Xuanzhi said: 'This disciple has taken refuge in the Three Jewels (Buddha, Dharma, Sangha) for many years, but my wisdom is dim, and I am still deluded by the truth. Having just heard your words, I do not know what to do. I hope that the master will be compassionate and reveal the essence of the teaching.' Bodhidharma, knowing his sincerity, then spoke a verse: 'Neither seeing evil and generating aversion, nor seeing good and diligently doing; neither abandoning wisdom and approaching foolishness, nor discarding delusion and pursuing enlightenment. Attaining the Great Path transcends measure, understanding the Buddha-mind transcends degree. Not aligning with ordinary people and sages, standing alone, one is called a patriarch.' Yang Xuanzhi, hearing the verse, was filled with both sorrow and joy, saying: 'I hope that the master will reside in the world for a long time, teaching and guiding sentient beings.' Bodhidharma said: 'I am about to depart, and cannot stay long. The natures of sentient beings are vastly different, and they will often encounter the calamity of ignorance.' Yang Xuanzhi said: 'I do not know who it is, can this disciple remove these calamities for the master?' Bodhidharma said: 'I transmit the secret Dharma of the Buddha, in order to benefit deluded sentient beings. If one were to harm others for one's own peace, there is absolutely no such principle.' Yang Xuanzhi said: 'The master does not speak easily, how do you manifest the power of your transformative contemplation?' Bodhidharma
不獲已。乃為讖曰。江槎分玉浪。管炬開金鎖。五口相共行。九十無彼我。楊聞語。莫究其端。默記於懷。禮辭而去。祖之所讖。雖當時不測。而後皆符驗。時魏氏奉釋。禪雋如林。光統律師流支三藏者。睹師演道斥相指心。每與師論義。是非蜂起。祖遐振元風。普施法雨。而偏局之量。自不堪任。競起害心。數加毒藥。至第六度。以化緣已畢。傳法得人。遂不復救。端居而逝。即魏莊帝永安元年戊申十月五日也。其年十二月二十八日。葬熊耳山。起塔于定林寺。后三歲。魏宋云。奉使西域回。遇祖于蔥嶺。見手攜只履。翩翩獨逝。云問。師何往。祖曰。西天去。云歸。具說其事。及門人啟壙。唯空棺只履存焉。舉朝為之驚歎。奉詔取遺履于少林寺供養。至唐開元十五年丁卯歲。為通道者。竊在五臺華嚴寺。今不知所在。初梁武遇祖。因緣未契。及聞化行魏邦。遂欲自撰師碑。而未暇也。后聞宋云事。乃成之。代宗。謚圓覺大師。塔曰空觀(年號。依紀年通譜 通論曰。傳燈謂。魏孝明帝。欽祖異跡。三屈詔命。祖竟不下少林。及祖示寂。宋云自西域還。遇祖于蔥嶺。孝莊帝有旨。令啟壙。如南史普通八年。即大通元年也。孝明。以是歲四年癸丑殂。祖以十月至梁。蓋祖未至魏時。孝明已去世矣。其子即位未幾。為爾
朱榮所弒。乃立孝莊帝。由是魏國大亂。越三年而孝莊殂。又五年分割。為東西魏。然則吾祖在少林時。正值其亂。及宋云之還。則孝莊去世。亦五六年。其國至於分割久矣。烏有孝莊令啟壙之說乎。按唐史云。後魏末。有僧達磨。航海而來。既卒。其年魏使宋云。于蔥嶺回見之。門徒發其墓。但有隻履而已。此乃實錄也)。
(考綱目。梁普通二年辛丑。即魏正光二年。今稱庚子。應是普通元年。又考寶誌公。有對武帝。稱達磨為觀音大士。傳佛心印之言。寶誌。卒于天監十三年。則達磨之來應在天監七八年之間。其葬。應在魏神龜初年。又三年宋云道遇達磨。若在普通年來中國。則寶誌已卒矣。又佛祖綱目。以十一月至金陵者。為是。若以九月二十一日至廣州。十月一日至金陵。十日之間。豈能歷三千里耶)。
河南嵩山二祖慧可大師者
武牢姬氏子。父寂。以無子。禱祈既久。一夕感異光照室。其母因而懷妊。及長。遂以照室之瑞。名之曰光。自幼志氣不群。博涉詩書。尤精玄理。而不事家產。好遊山水。后覽佛書。超然自得。即抵洛陽龍門。依香山靜。出家受具。于永穆寺。浮游講肆。遍學大小乘義。年三十三。卻返香山。終日宴坐。又經八載。于寂默中。倏見一神人。謂曰。將欲受果。
【現代漢語翻譯】 現代漢語譯本：朱榮被殺后，擁立了孝莊帝。因此魏國大亂。過了三年孝莊帝駕崩。又過了五年，魏國分裂為東魏和西魏。那麼我祖在少林寺的時候，正值魏國大亂。等到宋云返回的時候，孝莊帝已經去世五六年了，國家分裂也已經很久了。哪裡會有孝莊帝下令開棺的事情呢？按照《唐史》記載，後魏末年，有僧人達磨（Bodhidharma）航海而來，去世后，當年魏國的使者宋云，在蔥嶺返回時見到了他。達磨的門徒打開他的墳墓，只有一隻鞋子而已。這才是真實記錄。 考證《綱目》，梁普通二年辛丑（公元521年），即魏正光二年，現在說是庚子年（公元520年），應該是普通元年。又考證寶誌公，他對武帝說達磨是觀音大士，傳佛心印。寶誌（Master Baozhi）卒于天監十三年（公元514年），那麼達磨的到來應該在天監七八年之間（公元508-509年）。他的安葬，應該在魏神龜初年（公元518年）左右。又過了三年宋云（Song Yun）在路上遇到達磨。如果達磨在普通年（公元520年）來中國，那麼寶誌已經去世了。還有《佛祖綱目》認為達磨十一月到達金陵是正確的。如果九月二十一日到達廣州，十月一日到達金陵，十天之間，怎麼可能走三千里呢？ 河南嵩山二祖慧可大師（Huike）： 武牢（Wu Lao）姬氏（Ji Shi）之子。父親寂（Ji），因為沒有兒子，祈禱了很久。一天晚上，感到奇異的光照亮了房間，他的母親因此懷孕。長大后，就用照室的祥瑞，給他取名叫光（Guang）。從小志向不凡，廣泛閱讀詩書，尤其精通玄理，但不經營家產，喜歡遊山玩水。後來閱讀佛書，超然自得，就到了洛陽龍門（Luoyang Longmen），依香山靜（Xiangshan Jing）出家受戒，在永穆寺（Yongmu Temple）浮游講學，遍學大小乘的義理。三十三歲時，返回香山，整天靜坐。又過了八年，在寂靜中，忽然見到一個神人，對他說：『將要接受果報。』
【English Translation】 English version: Zhu Rong was killed, and Emperor Xiaozhuang (Emperor Xiaozhuang) was established. As a result, the Wei kingdom was in great chaos. Three years later, Emperor Xiaozhuang died. Five years later, the Wei kingdom was divided into Eastern Wei and Western Wei. So when my ancestor was in Shaolin Temple (Shaolin Temple), it was during the great chaos of the Wei kingdom. By the time Song Yun (Song Yun) returned, Emperor Xiaozhuang had been dead for five or six years, and the country had been divided for a long time. How could there be an order from Emperor Xiaozhuang to open the tomb? According to the Tang History, at the end of the Later Wei Dynasty, there was a monk named Bodhidharma (Bodhidharma) who came by sea. After his death, the Wei envoy Song Yun saw him on his return from the Congling Mountains (Pamir Mountains). Bodhidharma's disciples opened his tomb, but there was only one shoe. This is the true record. According to the Outline and Details, the second year of the Liang Putong era, Xin Chou (521 AD), was the second year of the Wei Zheng Guang era, now said to be Geng Zi (520 AD), should be the first year of the Putong era. Also, according to Master Baozhi (Master Baozhi), he told Emperor Wu that Bodhidharma was the Great Bodhisattva Guanyin, transmitting the Buddha's mind seal. Baozhi died in the thirteenth year of the Tianjian era (514 AD), so Bodhidharma's arrival should be between the seventh and eighth years of the Tianjian era (508-509 AD). His burial should be around the beginning of the Wei Shen Gui era (518 AD). Three years later, Song Yun met Bodhidharma on the road. If Bodhidharma came to China in the Putong year (520 AD), then Baozhi would have already died. Also, the Buddhist Ancestors' Outline believes that it is correct that Bodhidharma arrived in Jinling in November. If he arrived in Guangzhou on September 21st and Jinling on October 1st, how could he travel three thousand miles in ten days? Master Huike (Huike), the Second Patriarch of Henan Songshan (Mount Song) : He was the son of the Ji family (Ji Shi) of Wu Lao (Wu Lao). His father, Ji (Ji), prayed for a long time because he had no son. One night, he felt a strange light illuminating the room, and his mother became pregnant as a result. When he grew up, he used the auspiciousness of the illuminated room to name him Guang (Guang). From a young age, he had extraordinary ambitions, read poetry and books extensively, and was especially proficient in metaphysics, but he did not manage family property and liked to travel around mountains and rivers. Later, he read Buddhist books and was detached and content, so he went to Luoyang Longmen (Luoyang Longmen), relied on Xiangshan Jing (Xiangshan Jing) to become a monk and receive precepts, and floated around Yongmu Temple (Yongmu Temple) to lecture, learning the meaning of both Mahayana and Hinayana. At the age of thirty-three, he returned to Xiangshan and sat in meditation all day long. After another eight years, in silence, he suddenly saw a divine man who said to him: 'You are about to receive the fruit.'
何滯此耶。大道匪遙。汝其南矣。祖知神助。因改名神光。翌日覺頭痛如刺。其師欲治之。空中有聲曰。此乃換骨。非常痛也。祖遂以見神事。白于師。師視其頂骨。即如五峰秀出矣。乃曰。汝相吉祥。當有所證。神令汝南者。斯則少林達磨大士。必汝之師也。祖於是。直造少室。親傳衣法。事見達磨章。自初祖西歸。師為繼席闡化焉 東魏孝靜帝。天平乙卯年。有一居士。年逾四十。不言名氏。聿來設禮。而問祖曰。弟子身纏風恙。請和尚懺罪。祀曰。將了來。與汝懺。士良久曰。覓罪不可得。祖曰。與汝懺罪竟。宜依佛法僧住。士曰。今見和尚。已知是僧。未審何名佛法。祖曰。是心是佛。是心是法。法佛無二。僧寶亦然。士曰。今日始知。罪性不在內。不在外。不在中間。如其心然。佛法無二也。祖深器之。即為剃髮。曰是吾寶也。宜名僧燦。其年三月十八日。于光福寺受具。自茲疾漸愈。執侍經二載 祖乃告曰。菩提達磨。遠自竺干。以正法眼藏並信衣。密付于吾。吾今授汝。汝當守護。無令斷絕。聽吾偈曰。本來緣有地。因地種華生。本來無有種。華亦不曾生。祖付衣法已。又曰。汝受吾教。宜處深山。未可行化。當有國難。璨曰。師既預知。愿垂示誨。祖曰。非吾知也。斯乃達磨傳般若多羅懸記云。心中
【現代漢語翻譯】 現代漢語譯本： 『你為何滯留於此呢？』真理大道並不遙遠，你應該往南方去。祖師知道這是神靈的幫助，因此給他改名為神光（受到神靈庇佑的光芒）。第二天，神光覺得頭痛如針刺一般。他的老師想要為他治療，空中卻傳來聲音說：『這是換骨，非常疼痛。』祖師於是將遇見神的事情告訴了他的老師。老師觀察他的頭頂骨，就像五座山峰秀麗地聳立著。於是說：『你的相貌吉祥，應當有所證悟。神靈讓你往南方去，那裡有少林達磨（Bodhidharma）大士，必定是你的老師。』於是，祖師直接前往少室山，親自得到衣缽和佛法的傳授。這件事記載在《達磨章》中。自從初祖達磨西歸后，師父就繼承了他的位置，闡揚佛法。 東魏孝靜帝天平乙卯年，有一位居士（在家修行的佛教徒），年紀超過四十歲，沒有說出姓名，前來行禮，然後問祖師說：『弟子身患風病，請和尚為我懺悔罪業。』祖師說：『把你的罪拿來，我為你懺悔。』居士過了很久說：『我找不到罪在哪裡。』祖師說：『我已經為你懺悔完畢了。你應該依止佛、法、僧三寶。』居士說：『今天見到和尚，已經知道是僧。不知道什麼是佛法？』祖師說：『是心是佛，是心是法。法和佛沒有分別，僧寶也是一樣。』居士說：『今天我才知道，罪的本性不在內，不在外，也不在中間，就像心一樣。佛和法也沒有分別。』祖師非常器重他，就為他剃度，說：『這是我的寶貝啊，應該叫他僧燦（僧團中的燦爛之星）。』那年三月十八日，在光福寺受具足戒。從此疾病漸漸痊癒，侍奉祖師兩年。 祖師於是告訴僧燦說：『菩提達磨（Bodhidharma）從遙遠的印度來到這裡，將正法眼藏（the treasury of the Eye of the True Dharma）和信衣秘密地傳授給我。我現在傳授給你，你應該守護它，不要讓它斷絕。聽我的偈語：本來緣有地，因地種華生。本來無有種，華亦不曾生。』祖師傳授衣缽和佛法后，又說：『你接受了我的教誨，應該到深山中去，不要急於弘揚佛法，將會有國家災難。』僧燦說：『師父既然預先知道，希望您能指示教誨。』祖師說：『不是我知道，這是達磨（Bodhidharma）傳般若多羅（Prajnatara）的懸記中說的：心中』
【English Translation】 English version: 'Why do you linger here?' The Great Path is not far. You should go south.' The Patriarch knew this was divine assistance, so he changed his name to Shenguang (divine light). The next day, he felt a headache like being stabbed. His teacher wanted to treat him, but a voice in the air said, 'This is bone replacement, it is very painful.' The Patriarch then told his teacher about the encounter with the divine. The teacher looked at the top of his skull, which was like five peaks rising beautifully. He then said, 'Your appearance is auspicious, you should have some realization. The divine told you to go south, there is the Great Master Bodhidharma (達磨) of Shaolin, he must be your teacher.' Thereupon, the Patriarch went directly to Shaoshi Mountain and personally received the transmission of the robe and Dharma. This matter is recorded in the 'Dharma Chapter'. Since the First Patriarch Bodhidharma (達磨) returned to the West, the Master has succeeded to his position, expounding and transforming. In the year of Yimao during the Tianping reign of Emperor Xiaojing of the Eastern Wei Dynasty, there was a layman (居士, a Buddhist practitioner who is not a monk) over forty years old, who did not reveal his name, came to pay respects and asked the Patriarch, 'This disciple is afflicted with wind disease, please, Venerable Monk, repent for my sins.' The Patriarch said, 'Bring your sin here, and I will repent for you.' The layman said after a long time, 'I cannot find the sin.' The Patriarch said, 'I have already finished repenting for your sins. You should abide by the Buddha, Dharma, and Sangha.' The layman said, 'Today I have seen the Venerable Monk and already know that he is a Sangha member. I do not know what the Buddha and Dharma are?' The Patriarch said, 'This mind is Buddha, this mind is Dharma. Dharma and Buddha are not two, and so is the Sangha Jewel.' The layman said, 'Today I know for the first time that the nature of sin is not inside, not outside, nor in the middle, just like the mind. Buddha and Dharma are also not two.' The Patriarch deeply valued him and shaved his head, saying, 'This is my treasure, he should be named Sengcan (僧燦, brilliant star in the Sangha).' On the eighteenth day of the third month of that year, he received the full precepts at Guangfu Temple. From then on, his illness gradually healed, and he served the Patriarch for two years. The Patriarch then told Sengcan (僧燦), 'Bodhidharma (菩提達磨) came from distant India, secretly entrusting the Treasury of the Eye of the True Dharma (正法眼藏) and the robe of faith to me. I now transmit it to you, you should protect it and not let it be cut off. Listen to my verse: Originally, there is a ground for conditions, from the ground, flowers are born. Originally, there is no seed, flowers are never born.' After the Patriarch transmitted the robe and Dharma, he also said, 'You have received my teachings, you should go to the deep mountains, do not rush to propagate the Dharma, there will be national disasters.' Sengcan (僧燦) said, 'Since the Master knows in advance, I hope you can give instructions.' The Patriarch said, 'It is not that I know, this is what Bodhidharma's (達磨) prophecy transmitted by Prajnatara (般若多羅) says: In the mind'
雖吉外頭兇。是也。吾校年代。正在於汝。汝當諦思前言。勿罹世難。然吾亦有宿累。今要酬之。善去善行。俟時傳付。祖付囑已。即往鄴都。隨宜說法。一音演暢。四眾歸依。如是積三四十載。遂韜光混跡。變易儀相。或入酒肆。或過屠門。或習街談。或隨廝役。人問之曰。師是道人。何故如是。祖曰。我自調心。何關汝事。又于管城縣匡救寺三門下。談無上道。聽者林集。時有辯和法師者。于寺中講涅槃經。學徒聞師闡法。稍稍引去。辯和不勝其憤。興謗於邑宰翟仲侃。翟惑其邪說。加祖以非法。祖怡然委順。識者謂之償債。時年一百七歲。即隋文帝開皇癸丑歲三月十六日也。葬磁州滏陽縣東北七十里。唐德宗。謚大祖禪師。
安慶皖公山三祖僧璨大師
不知何許人也。初以白衣謁二祖。既受度傳法。隱於舒州之皖公山。屬後周武帝廢佛教。祖往來太湖縣司空山。居無常處。積十餘載。時人無能知者。至隋開皇壬子。有沙彌道信。年始十四。來禮祖曰。愿和尚慈悲。乞與解脫法門。祖曰。誰縛汝。曰無人縛。祖曰。何更求解脫乎。信于言下大悟。服勞九載後於吉州受戒。侍奉尤謹。祖屢試以元微。知其緣熟。乃付衣法。偈曰。華種雖因地。從地種華生。若無人下種。華地盡無生 祖又曰。昔可大師。
【現代漢語翻譯】 現代漢語譯本：雖然表面上吉祥，但內里卻隱藏著兇險。確實如此。我推算年代，正應在你身上。你應當認真思考我之前所說的話，不要遭受世間的災難。然而，我也有前世的業債，現在需要償還。好好地行善，等待時機將佛法傳承下去。』祖師囑咐完畢，就前往鄴都，隨順機緣說法，用一種聲音演說佛法，四眾弟子都來歸依。像這樣過了三四十年，於是就隱藏自己的光芒，改變自己的儀容相貌，有時進入酒館，有時經過屠宰場，有時學習街頭巷尾的談論，有時跟隨著僕役。人們問他說：『師父是修行之人，為何這樣做？』祖師說：『我這是在調伏自己的心，與你何干？』又在管城縣匡救寺的三門下，談論無上的佛道，聽的人聚集如林。當時有辯和法師，在寺中講解《涅槃經》，學徒們聽到祖師闡述佛法，漸漸地離去。辯和非常憤怒，就在縣令翟仲侃面前誹謗祖師。翟仲侃被他的邪說迷惑，用非法的手段加害祖師。祖師安然地順從，明白的人說這是在償還宿債。當時祖師一百零七歲，即隋文帝開皇癸丑年三月十六日。葬在磁州滏陽縣東北七十里處。唐德宗時，謚號為大祖禪師。
安慶皖公山三祖僧璨大師（Sengcan）：
不知道是哪裡人。最初以在家居士的身份拜見二祖慧可（Huike）。接受度化並傳承佛法后，隱居在舒州的皖公山。適逢後周武帝廢除佛教，祖師往來於太湖縣司空山，居無定所，過了十多年，當時沒有人能夠認識他。到了隋開皇壬子年，有沙彌道信（Daoxin），年齡十四歲，前來禮拜祖師說：『愿和尚慈悲，乞求您開示解脫法門。』祖師說：『誰束縛了你？』道信說：『沒有人束縛我。』祖師說：『既然沒有人束縛你，又何必求解脫呢？』道信在言語之下大悟。服侍勞作九年後，在吉州受戒，侍奉祖師更加恭敬。祖師多次用玄妙的道理來考驗他，知道他的因緣成熟，於是將衣缽和佛法傳授給他，並留下偈語說：『花的種子雖然依靠土地，但從土地中才能生長出花。如果沒有人播種，花和土地最終都不會有生命。』祖師又說：『從前慧可大師（Huike）……』
【English Translation】 English version: 'Although outwardly auspicious, there is hidden danger within.' Indeed. My calculation of the era falls precisely upon you. You should carefully contemplate my previous words and avoid worldly calamities. However, I also have karmic debts from past lives that I must now repay. Do good deeds and await the opportune time to transmit the Dharma. After the Patriarch finished his instructions, he went to Ye Du (鄴都), teaching the Dharma according to circumstances, expounding the Dharma with one voice, and the fourfold assembly took refuge in him. After thirty or forty years, he concealed his light and mixed with the world, changing his appearance. Sometimes he entered taverns, sometimes he passed through butcher shops, sometimes he learned street talk, and sometimes he followed servants. People asked him, 'Master, you are a Daoist, why do you do such things?' The Patriarch said, 'I am regulating my mind, what does it have to do with you?' He also discussed the unsurpassed Dao under the three gates of Kuangjiu Temple (匡救寺) in Guancheng County (管城縣), and the listeners gathered like a forest. At that time, there was Dharma Master Bianhe (辯和), who was lecturing on the Nirvana Sutra (涅槃經) in the temple. When the students heard the Patriarch expounding the Dharma, they gradually left. Bianhe was filled with anger and slandered the Patriarch to the magistrate Zhai Zhongkan (翟仲侃). Zhai was deluded by his heretical words and inflicted illegal punishment on the Patriarch. The Patriarch accepted it calmly, and those who knew the situation said that he was repaying his debts. At that time, the Patriarch was one hundred and seven years old, which was the year Gui Chou (癸丑) of the Kaihuang (開皇) era of Emperor Wen of the Sui Dynasty (隋文帝), on the sixteenth day of the third month. He was buried seventy li northeast of Fuyang County (滏陽縣), Cizhou (磁州). During the reign of Emperor Dezong of the Tang Dynasty (唐德宗), he was posthumously named Great Ancestor Chan Master.
Third Patriarch Sengcan (僧璨) of Wan Gong Mountain (皖公山) in Anqing (安慶):
It is not known where he was from. He first visited the Second Patriarch Huike (慧可) as a layman. After being ordained and receiving the Dharma transmission, he lived in seclusion on Wan Gong Mountain in Shuzhou (舒州). During the reign of Emperor Wu of the Northern Zhou Dynasty (後周武帝), who abolished Buddhism, the Patriarch traveled back and forth to Sikong Mountain (司空山) in Taihu County (太湖縣), living in no fixed place for more than ten years. At that time, no one was able to recognize him. In the year Renzi (壬子) of the Kaihuang era of the Sui Dynasty (隋), the novice Daoxin (道信), who was fourteen years old, came to pay respects to the Patriarch and said, 'May the Venerable One have compassion and grant me the Dharma gate of liberation.' The Patriarch said, 'Who binds you?' Daoxin said, 'No one binds me.' The Patriarch said, 'If no one binds you, why seek liberation?' Daoxin had a great enlightenment upon hearing these words. After serving diligently for nine years, he was ordained in Jizhou (吉州) and served the Patriarch even more respectfully. The Patriarch repeatedly tested him with profound principles, knowing that his conditions were ripe, and then transmitted the robe and Dharma to him, leaving a verse saying, 'Although the seed of a flower depends on the earth, flowers grow from the earth. If no one sows the seed, the flower and the earth will ultimately have no life.' The Patriarch also said, 'In the past, the Great Master Huike (慧可) ...'
付吾法后。往鄴都行化。三十年方終。今吾得汝。何滯此乎。即適羅浮山。優遊二載。卻還舊址。逾月。士民奔趨。大設檀供。祖為四眾。廣宣心要訖。於法會大樹下。合掌立終。即隋煬帝大業丙寅十月十五日也。唐明皇謚鑒智禪師。覺寂之塔 師。嘗著信心銘曰。至道無難。唯嫌揀擇。但莫憎愛。洞然明白。毫𨤲有差。天地懸隔。欲得現前。莫存順逆。違順相爭。是為心病。不識元旨。徒勞念靜。圓同太虛。無欠無餘。良由取捨。所以不如。莫逐有緣。勿住空忍。一種平懷。泯然自盡。止動歸止。止更彌動。唯滯兩邊。寧知一種。一種不通。兩處失功。遣有沒有。從空背空。多言多慮。轉不相應。絕言絕慮。無處不通。歸根得旨。隨照失宗。須臾返照。勝卻前空。前空轉變。皆由妄見。不用求真。唯須息見。二見不住。慎莫追尋。才有是非。紛然失心。二由一有。一亦莫守。一心不生。萬法無咎。無咎無法。不生不心。能由境滅。境逐能沉。境由能境。能由境能。欲知兩段。元是一空。一空同兩。齊含萬象。不見精粗。寧有偏黨。大道體寬。無易無難。小見狐疑。轉急轉遲。執之失度。必入邪路。放之自然。體無去住。任性合道。逍遙絕惱。繫念乖真。昏沉不好。不好勞神。何用疏親。欲取一乘。勿惡六塵。六塵不
【現代漢語翻譯】 現代漢語譯本 『我』將佛法傳給你之後，前往鄴都（今河北省邯鄲市一帶）弘揚佛法，三十年後圓寂。現在『我』得到了你，還滯留在這裡做什麼呢？』於是前往羅浮山（位於廣東省博羅縣），悠閒地度過了兩年，然後返回原來的地方。過了一個多月，士人和百姓奔走相告，前來供養。祖師為四眾弟子廣泛宣講心要之後，在法會的大樹下，合掌站立而圓寂。那是隋煬帝大業丙寅年十月十五日。唐明皇賜謚號爲鑑智禪師。建覺寂之塔。 師父曾經寫過《信心銘》，說：『至道沒有困難，只是嫌棄選擇。只要不憎恨和喜愛，就能洞然明白。稍微有一點點差別，就如同天地般遙遠。想要讓真理顯現在眼前，就不要存在順從和違逆。違逆和順從相互爭鬥，這就是心病。不認識根本宗旨，徒勞地念經靜坐。圓滿如同太虛，沒有欠缺也沒有剩餘。就是因為取捨，所以不如意。不要追逐有緣，不要執著于空忍。用一種平等的心懷，自然而然地消泯一切。停止動念是爲了歸於止，但停止反而更加動念。只是停留在兩邊，怎麼能知道唯一真理？如果唯一真理不能通達，兩邊都會失去作用。捨棄有和沒有，從空反而背離空。說話越多，思慮越多，反而越不相應。斷絕言語和思慮，無處不通達。歸根才能得到宗旨，隨順外照就會失去根本。須臾之間反觀自照，勝過之前的空。之前的空轉變，都是因為虛妄的見解。不用向外尋求真理，只要停止虛妄的見解。兩種見解都不要停留，千萬不要追尋。只要有了是非，就會紛亂而失去本心。二是從一而來，一也不要守住。一心不生，萬法就沒有過錯。沒有過錯就沒有法，不生就沒有心。能由境滅，境逐能沉。境由能境，能由境能。想要知道兩段，原本就是一空。一空等同於兩，共同包含萬象。不見精粗，哪裡會有偏袒？大道本體寬廣，沒有容易也沒有困難。小見產生狐疑，反而越急越慢。執著它就會失去尺度，必定進入邪路。放任自然，本體沒有來去。任隨自性與道相合，逍遙自在沒有煩惱。繫念就會違背真理，昏沉不好。不好就會勞神，何必疏遠親近？想要取得一乘，不要厭惡六塵。六塵不』
【English Translation】 English version 'After I pass the Dharma to you, go to Ye Du (area around modern Handan City, Hebei Province) to propagate the teachings, and after thirty years, you will pass away. Now that I have obtained you, why should I remain here?' Thereupon, he went to Mount Luofu (located in Boluo County, Guangdong Province), leisurely spending two years, and then returned to the original site. After more than a month, the scholars and people rushed to offer alms. The Patriarch widely proclaimed the essentials of the mind to the fourfold assembly, and then, under a large tree at the Dharma assembly, he passed away while standing with his palms together. That was the fifteenth day of the tenth month of the Bingyin year of the Daye era of Emperor Yang of the Sui Dynasty. Emperor Ming of the Tang Dynasty posthumously conferred the title of Dhyana Master Jianzhi. The Pagoda of Awakening and Stillness was built. The Master once wrote the Inscription on Faith in Mind (Xin Xin Ming), saying: 'The Great Way is not difficult; it only avoids picking and choosing. Just do not hate or love, and it will be clear and bright. Even a hair's breadth of difference is like the distance between heaven and earth. If you want it to appear before you, do not dwell on compliance or opposition. Opposition and compliance contending with each other is a disease of the mind. Not recognizing the fundamental principle is toiling in vain with reciting and meditation. Round like the Great Void, without lack or excess. It is because of taking and rejecting that you are not as you should be. Do not pursue conditioned causes; do not dwell in empty endurance. With a single, level mind, everything naturally ceases. Stopping movement is to return to stillness, but stopping only increases movement. Only dwelling on the two sides, how can you know the one truth? If the one truth cannot be penetrated, both sides will lose their function. Abandon being and non-being; from emptiness, turn away from emptiness. The more you speak and think, the more you become out of accord. Cut off speech and thought, and there is nowhere you cannot penetrate. Returning to the root, you obtain the principle; following external appearances, you lose the foundation. In a moment, turn the light inward, and it surpasses the previous emptiness. The transformations of the previous emptiness are all due to deluded views. There is no need to seek truth; only stop the deluded views. Do not dwell on the two views; be careful not to pursue them. As soon as there is right and wrong, you become confused and lose your mind. The two arise from the one; do not hold onto the one either. If the one mind does not arise, the ten thousand dharmas are without fault. Without fault, there is no dharma; without arising, there is no mind. The ability is extinguished by the environment; the environment follows the ability and sinks. The environment is caused by the ability to perceive the environment; the ability is caused by the environment to enable the ability. If you want to know the two segments, originally they are one emptiness. One emptiness is the same as two, together containing all phenomena. Not seeing the subtle and the coarse, how can there be partiality? The body of the Great Way is vast, without ease or difficulty. Small views produce doubt, and the more urgent, the slower it becomes. Grasping it, you lose measure and will surely enter a deviant path. Letting it be natural, the body has no coming or going. Letting nature accord with the Way, you are carefree and without vexation. Attaching thoughts goes against the truth, and you become dull and not good. Not good causes toil of the spirit; why estrange relatives? If you want to attain the One Vehicle, do not hate the six dusts (sense objects). The six dusts do not』
惡。還同正覺。智者無為。愚人自縛。法無異法。妄自愛著。將心用心。豈非大錯。迷生寂亂。悟無好惡。一切二邊。良由斟酌。夢幻空華。何勞把捉。得失是非。一時放卻。眼若不睡。諸夢自除。心若不異。萬法一如。一如體元。兀爾忘緣。萬法齊觀。歸復自然。泯其所以。不可方比。止動無動。動止無止。兩既不成。一何有爾。究竟窮極。不存軌則。契心平等。所作俱息。狐疑盡凈。正信調值。一切莫留。無可記憶。虛明自照。不勞心力。非思量處。識情難測。真如法界。無他無自。要急相應。唯言不二。不二皆同。無不包容。十方智者。皆入此宗。宗非促延。一念萬年。無在不在。十方目前。極小同大。忘絕境界。極大同小。不見邊表。有即是無。無即是有。若不如是。必不須守。一即一切。一切即一。但能如是。何慮不畢。信心不二。不二信心。言語道斷。非去來今。
黃州黃梅四祖道信大師者
姓司馬氏。世居河內。后徙于蘄州廣濟縣。生而超異。幼慕空宗。諸解脫門。宛如宿習。既嗣祖風。攝心無寐。脅不至席者六十年。隋大業丁丑。領徒眾抵吉州。值群盜圍城。七旬不解。萬衆惶怖。祖愍之。教令念摩訶般若。時賊眾。望雉堞間。若有神兵。乃相謂曰。城內必有異人。不可攻矣。稍稍引去
【現代漢語翻譯】 現代漢語譯本： 惡與正覺並無不同。智者順應無為，愚人卻自我束縛。佛法並無差異，只是人們妄自執著。如果用意識來揣度意識，豈不是大錯特錯？迷惑時，會覺得寂靜中也有擾動；覺悟后，便沒有好與惡的分別。一切對立的觀念，都源於主觀的衡量和判斷。夢幻和空花，又何必費力去把握？得與失、是與非，都要一時放下。如果眼睛不睏倦，各種夢境自然消失；如果心不分別，萬法原本就是一體。一體的本性是萬物的根源，靜默地忘卻外緣。萬法平等看待，迴歸自然。泯滅其所以然，不可用任何事物來比擬。止息動念，動念即是無動；動與止，都是沒有止境的。兩者既然不能成立，一又從何而來？究竟窮極之處，不存在任何法則。與心平等相契合，一切造作都停止。狐疑完全消除，確立真正的信心。一切都不要留下，沒有什麼可以記憶。虛空光明自然照耀，不需耗費心力。這不是思量可以到達的地方，識情難以測度。真如法界，無他無自。想要迅速相應，唯有『不二』可以言說。不二之理，包含一切，無所不容。十方世界的智者，都進入這個宗門。宗門並非侷限於短暫或長遠，一念即是萬年。無處不在，十方世界就在眼前。極小與極大相同，忘卻一切界限。極大與極小相同，看不到邊際。有即是無，無即是有。如果不是這樣，必定不必執守。一即一切，一切即一。只要能夠這樣，何必擔心不能達到究竟？信心不二，不二的信心。言語的道路斷絕，超越過去、現在、未來。
黃州黃梅四祖道信大師， 姓司馬氏（Sima），世世代代居住在河內（Henai），後來遷徙到蘄州（Qizhou）廣濟縣（Guangjixian）。大師生來就超凡脫俗，從小就仰慕空宗（Kongzong）。對於各種解脫之門，宛如前世的習慣。繼承祖師的遺風后，收攝心神，從不睡眠，六十年間，身體沒有靠過蓆子。隋朝大業年間丁丑年，率領徒眾到達吉州（Jizhou），正趕上盜賊圍城，七十天沒有解除。眾人非常恐慌。大師憐憫他們，教他們唸誦摩訶般若（Mohe般若）。當時賊寇從城墻上望去，好像有神兵，於是互相說道：『城內必定有異人，不可攻打。』就漸漸地撤退了。
【English Translation】 English version: Evil is no different from true enlightenment. The wise act without contrivance, while the foolish bind themselves. The Dharma has no differences; people cling to it out of delusion. Using the mind to grasp the mind is a great mistake. In delusion, one perceives disturbance even in stillness; in enlightenment, there is no good or evil. All dualistic views arise from subjective judgment. Why bother grasping dreams and empty flowers? Let go of gain and loss, right and wrong, all at once. If the eyes do not sleep, all dreams will cease by themselves. If the mind does not discriminate, all phenomena are of one suchness. The essence of suchness is the source of all things; silently forget external conditions. View all phenomena equally, returning to nature. Obliterate the reason for things, which cannot be compared to anything. Stopping movement is no movement; movement and stopping have no end. Since both cannot be established, where does 'one' come from? At the ultimate end, there are no rules or principles. Attune the mind to equality, and all actions cease. Exhaust all doubts and establish true faith. Leave nothing behind, and there is nothing to remember. Empty and bright, it shines by itself, without effort. This is beyond the realm of thought, and the emotions of consciousness cannot fathom it. The realm of true suchness has no other and no self. To quickly attain accord, only 'non-duality' can be spoken of. Non-duality is all-encompassing, embracing everything. The wise of the ten directions all enter this school. The school is not limited to short or long; one thought is ten thousand years. It is everywhere and nowhere; the ten directions are before your eyes. The extremely small is the same as the extremely large, forgetting all boundaries. The extremely large is the same as the extremely small, seeing no edges. Existence is non-existence, and non-existence is existence. If it is not like this, there is no need to hold on to it. One is all, and all is one. If you can be like this, why worry about not reaching the end? Faith is non-dual, and non-dual is faith. The path of language is cut off, transcending past, present, and future.
The Fourth Patriarch Daoxin (Daoxin) of Huangmei (Huangmei) in Huangzhou (Huangzhou), His surname was Sima (Sima), and his family had lived in Henai (Henai) for generations, later moving to Guangji County (Guangjixian) in Qizhou (Qizhou). He was born extraordinary and admired the Kongzong (Kongzong) from a young age. He seemed to have a natural understanding of the various gates of liberation. After inheriting the ancestral tradition, he concentrated his mind and did not sleep, never resting his body on a mat for sixty years. In the Dingchou year of the Daye era of the Sui Dynasty, he led his disciples to Jizhou (Jizhou), where they encountered bandits besieging the city, which lasted for seventy days. The people were terrified. The Patriarch, feeling compassion for them, taught them to recite the Maha Prajna (Mohe Prajna). At that time, the bandits looked at the city walls and saw what appeared to be divine soldiers, so they said to each other, 'There must be extraordinary people inside the city; we cannot attack it.' And they gradually withdrew.
。唐武德甲申歲。師卻返蘄春。住破頭山。學侶云臻 一日。往黃梅縣。路逢一小兒。骨相奇秀。異乎常童。祖問曰。子何姓。答曰。姓即有。不是常姓。祖曰。是何姓。答曰。是佛性。祖曰。汝無姓耶。答曰。性空故無。祖默識其法器。即俾侍者。至其母所。乞令出家。母以宿緣故。殊無難色。遂舍為弟子。以至付法傳衣。偈曰。華種有生性。因地華生生。大緣與性合。當生生不生。遂以學徒委之 一日告眾曰。吾武德中。游廬山登絕頂。望破頭山。見紫雲如蓋。下有白氣。橫分六道。汝等會否。眾皆默然。弘忍曰。莫是和尚他后橫出一枝佛法否。祖曰善。貞觀癸卯歲。太宗向師道味。欲瞻風彩。詔赴京。祖上表遜謝。前後三返。竟以疾辭。第四度命使曰。如果不起。即取首來。使至山諭旨。祖乃引頸就刃。神色儼然。使異之。回以狀聞。帝彌加欽慕。就賜珍繒。以遂其志 高宗永徽辛亥歲閏九月四日。忽垂誡門人曰。一切諸法。悉皆解脫。汝等各自護念。流化未來。言訖。安坐而逝。壽七十有二。塔于本山。明年四月八日。塔戶無故自開。儀相如生。爾後門人不敢復閉。代宗謚大醫禪師。慈雲之塔。
黃州黃梅五祖弘忍大師
蘄州黃梅人。先為破頭山中栽松道者。嘗請於四祖曰。法道可得聞乎。祖曰
【現代漢語翻譯】 現代漢語譯本：唐武德甲申年，大師返回蘄春，住在破頭山，前來求學的僧侶絡繹不絕。一天，大師前往黃梅縣，路上遇到一個小孩，骨骼和相貌都非常出衆，與一般的孩子不同。大師問道：『你姓什麼？』小孩回答說：『姓是有，但不是普通的姓。』大師問：『是什麼姓？』小孩回答說：『是佛性。』大師問：『你沒有姓嗎？』小孩回答說：『因為性空，所以沒有姓。』大師默默地認為他是可以傳法的器皿，就讓侍者去他母親那裡，請求讓她允許孩子出家。母親因為有前世的緣分，所以沒有絲毫的推辭，就讓孩子做了大師的弟子。後來大師將佛法和衣缽傳給了他，並作偈語說：『華種有生性，因地華生生。大緣與性合，當生生不生。』於是將學徒託付給他。 一天，大師告訴眾人說：『我在武德年間，遊歷廬山，登上絕頂，望向破頭山，看見紫色的雲彩像傘蓋一樣，下面有白色的氣，橫向分為六道。你們明白嗎？』眾人都沉默不語。弘忍（Hongren）說：『莫非是和尚您以後會橫出一支佛法嗎？』大師說：『好。』貞觀癸卯年，唐太宗（Emperor Taizong）嚮往大師的佛法，想要瞻仰大師的風采，下詔請大師去京城。大師上表遜謝，前後三次，最終以生病為理由推辭了。第四次，太宗命令使者說：『如果不起身，就取他的首級來。』使者到達山中，傳達了聖旨。大師於是引頸就刃，神色莊嚴。使者感到驚異，回去將情況稟告了皇帝。皇帝更加欽佩大師，就賜予珍貴的絲綢，以成全大師的志向。 高宗（Emperor Gaozong）永徽辛亥年閏九月初四，大師忽然告誡門人說：『一切諸法，全部都是解脫。你們各自守護自己的念頭，流傳教化到未來。』說完，安然坐化而逝，享年七十二歲，塔葬在本山。第二年四月八日，塔門無緣無故自己打開，儀容相貌如同活著一樣。此後門人不敢再關閉。代宗（Emperor Daizong）謚號為大醫禪師，塔名為慈雲之塔。
黃州黃梅五祖弘忍大師（Hongren）： 蘄州黃梅人。先前是破頭山中栽松樹的道者。曾經向四祖（Fourth Patriarch）請教說：『佛法之道可以聽聞嗎？』四祖說：
【English Translation】 English version: In the year Jia Shen of the Wude era of the Tang Dynasty, the master returned to Qichun and resided at Potou Mountain, where students flocked to learn. One day, the master went to Huangmei County and encountered a young boy on the road. His bones and features were remarkably outstanding, different from ordinary children. The master asked, 'What is your surname?' The boy replied, 'I have a surname, but it is not a common one.' The master asked, 'What is it?' The boy replied, 'It is Buddha-nature (Buddha-nature).' The master asked, 'Do you have no surname?' The boy replied, 'Because nature is empty, I have no surname.' The master silently recognized him as a vessel for the Dharma and immediately sent a attendant to his mother, requesting her permission for the child to become a monk. Because of a karmic connection from a previous life, the mother had no hesitation and allowed the child to become the master's disciple. Later, the master transmitted the Dharma and robe to him, composing a verse: 'The seed of a flower has the nature to grow, because of the soil, the flower grows. When great conditions unite with nature, what should be born is not born.' Thus, he entrusted the students to him. One day, the master told the assembly, 'During the Wude era, I traveled to Mount Lu and climbed to the summit. Looking towards Potou Mountain, I saw purple clouds like a canopy, with white qi (qi) below, horizontally dividing into six paths. Do you understand?' The assembly was silent. Hongren (Hongren) said, 'Could it be that the master will later produce a branch of Buddhism?' The master said, 'Good.' In the year Gui Mao of the Zhenguan era, Emperor Taizong (Emperor Taizong) of the Tang Dynasty admired the master's Dharma and wished to behold his grace, so he issued an edict inviting the master to the capital. The master submitted a memorial declining the invitation, three times in total, eventually using illness as an excuse to refuse. The fourth time, the emperor ordered the envoy, 'If he does not rise, then bring his head.' The envoy arrived at the mountain and conveyed the imperial decree. The master then stretched his neck to the blade, his expression solemn. The envoy was astonished and returned to report the situation to the emperor. The emperor admired the master even more and bestowed precious silks to fulfill his wishes. In the year Xin Hai of the Yonghui era of Emperor Gaozong (Emperor Gaozong), on the fourth day of the intercalary ninth month, the master suddenly admonished his disciples, 'All dharmas are all liberation. Each of you should protect your own thoughts and spread the teachings to the future.' After speaking, he passed away peacefully in a seated position, at the age of seventy-two. He was buried in a stupa on the mountain. On the eighth day of the fourth month of the following year, the stupa door opened by itself for no reason, and his appearance was as if he were alive. After that, the disciples did not dare to close it again. Emperor Daizong (Emperor Daizong) posthumously honored him as Zen Master Great Physician, and the stupa was named the Stupa of Compassionate Clouds.
The Fifth Patriarch Hongren (Hongren) of Huangmei in Huangzhou: He was a native of Huangmei in Qizhou. He was previously a Daoist who planted pine trees in Potou Mountain. He once asked the Fourth Patriarch (Fourth Patriarch), 'Can the path of the Dharma be heard?' The Fourth Patriarch said:
。汝已老。脫有聞。其能廣化耶。倘若再來。吾尚可遲汝。乃去行水邊。見一女子浣衣。揖曰。寄宿得否。女曰。我有父兄。可往求之。曰諾。我即敢行。女首肯之。遂回䇿而去。女。周氏李子也。歸輒孕。父母大惡逐之。女無所歸。日傭紡里中。夕止於眾館之下。已而生一子。以為不祥。因拋濁港中。明日見之。溯流而上。氣體鮮明。大驚遂舉之。成童隨母乞食。里人呼為無姓兒。逢一智者。嘆曰。此子。缺七種相。不逮如來。后遇信大師得法。嗣化于破頭山 唐高宗咸亨中。有一居士。姓盧。名慧能。自新州來參謁。祖問曰。汝自何來。盧曰嶺南。祖曰。欲須何事。盧曰。唯求作佛。祖曰。嶺南人無佛性。若為得佛。盧曰。人即有南北。佛性豈然。祖知是異人。乃訶曰。著槽廠去。盧禮足而退。便入碓房。服勞于杵臼之間。晝夜不息。經八月。祖知授付時至。遂告眾曰。正法難解。不可徒記吾言。持為己任。汝等各自隨意。述一偈。若語意冥符。則衣法皆付。時會下七百餘僧。上座神秀者。學通內外。眾所宗仰。咸推稱曰。若非尊秀。疇敢當之。神秀竊聆眾譽。不復思惟。乃于廊壁。書一偈曰。身是菩提樹。心如明鏡臺。時時勤拂拭。莫使惹塵埃。祖因經行。忽見此偈。知是神秀所述。乃讚歎曰。後代依此修行。
{ "translations": [ "現代漢語譯本：", "（弘忍對慧能的弟子說）『你已經老了，即使聽聞佛法，又能廣為教化嗎？如果再來一次，我或許可以等你。』於是離開，走到水邊，看見一個女子在浣洗衣物，便作揖說：『可以借宿一晚嗎？』女子說：『我有父親和兄長，你可以去請求他們。』（弘忍）說：『如果可以，我這就去。』女子點頭答應。於是拿著竹杖返回。（這個）女子是周氏李家的女兒，回家后就懷孕了。父母非常厭惡她，把她趕走了。女子無處可去，白天在村裡靠給人紡紗為生，晚上就住在公共館舍的屋檐下。不久生了一個兒子，認為是不祥之兆，就將他拋棄在濁港中。第二天去看，發現孩子逆流而上，氣息鮮明。大吃一驚，於是把他抱了起來。孩子長大後跟隨母親乞討為生，村裡人叫他無姓兒。後來遇到一位智者，嘆息說：『這個孩子，缺少七種相，不如如來。』後來遇到信大師，得到佛法，在破頭山繼承弘揚佛法。唐高宗咸亨年間，有一位居士，姓盧，名慧能，從新州來參拜（弘忍）。（弘忍）問：『你從哪裡來？』盧（慧能）說：『嶺南。』（弘忍）問：『想要做什麼？』盧（慧能）說：『只求成佛。』（弘忍）說：『嶺南人沒有佛性，怎麼能成佛？』盧（慧能）說：『人有南北之分，佛性難道也是這樣嗎？』（弘忍）知道他是不同尋常的人，於是呵斥說：『到槽廠去。』盧（慧能）行禮後退下，便進入碓房，在杵臼之間服勞，日夜不停。經過八個月，（弘忍）知道傳授衣缽的時機到了，於是告訴大家說：『正法難以理解，不可只是記住我的話，將其作為自己的任務。你們各自隨意，述說一首偈語。如果偈語的意義與正法暗合，那麼衣缽就都傳給他。』當時會下有七百多僧人，上座神秀，學識通達內外，是大家所宗仰的。大家都推舉說：『如果不是尊秀，誰敢擔當呢？』神秀暗自聽到大家的讚譽，不再深入思考，於是在走廊的墻壁上，寫了一首偈語：『身是菩提樹，心如明鏡臺。時時勤拂拭，莫使惹塵埃。』（弘忍）因為經行，忽然看見這首偈語，知道是神秀所作，於是讚歎說：『後代人依照這個修行，", "English version:", "(Hongren said to Huineng's fellow disciples,) 'You are already old. Even if you hear the Dharma, can you widely propagate it? If there were another chance, I might wait for you.' Then he left and went to the water's edge, where he saw a woman washing clothes. He bowed and said, 'May I stay for the night?' The woman said, 'I have a father and brothers; you can ask them.' (Hongren) said, 'If it's possible, I'll go right away.' The woman nodded in agreement. So he returned with his staff. The woman was a daughter of the Zhou family named Li. She became pregnant after returning home. Her parents were very disgusted and drove her away. The woman had nowhere to go, so she earned a living by spinning yarn in the village during the day and stayed under the eaves of public halls at night. Soon she gave birth to a son and considered it an ominous sign, so she abandoned him in the Turbid Harbor. The next day, she saw the child floating upstream, his breath clear and bright. Greatly surprised, she picked him up. When the child grew up, he begged for food with his mother. The villagers called him the boy without a surname. Later, he met a wise man who sighed and said, 'This child lacks seven of the marks, not as good as the Tathagata (如來，Tathagata, one of the titles of a Buddha).' Later, he met Master Xin (信大師, Master Xin) and obtained the Dharma, succeeding in propagating the Dharma at Potou Mountain (破頭山, Potou Mountain). During the Xianheng era of Emperor Gaozong of the Tang Dynasty, there was a layman named Lu Huineng (盧慧能, Lu Huineng) from Xinzhou who came to pay homage to (Hongren). (Hongren) asked, 'Where do you come from?' Lu (Huineng) said, 'Lingnan (嶺南, Lingnan, a region in southern China).' (Hongren) asked, 'What do you want?' Lu (Huineng) said, 'I only seek to become a Buddha.' (Hongren) said, 'People from Lingnan have no Buddha-nature; how can they become Buddhas?' Lu (Huineng) said, 'People have north and south distinctions; is Buddha-nature also like that?' (Hongren) knew he was an extraordinary person, so he scolded, 'Go to the mill!' Lu (Huineng) bowed and retreated, then entered the mortar room, laboring between the pestle and mortar, day and night without rest. After eight months, (Hongren) knew the time to transmit the robe and bowl had arrived, so he told everyone, 'The true Dharma is difficult to understand; do not merely memorize my words and take them as your own task. Each of you, at your own discretion, compose a verse. If the meaning of the verse secretly accords with the true Dharma, then both the robe and the bowl will be transmitted to him.' At that time, there were more than seven hundred monks in the assembly. The senior monk Shenxiu (神秀, Shenxiu), whose learning penetrated both internal and external (teachings), was revered by all. Everyone recommended him, saying, 'If it is not Venerable Xiu, who would dare to take on the responsibility?' Shenxiu secretly heard everyone's praise and did not think further. So he wrote a verse on the wall of the corridor: 'The body is the Bodhi tree (菩提樹, Bodhi tree, the tree under which the Buddha attained enlightenment), the mind is like a bright mirror stand. Constantly and diligently wipe it, lest it be stained with dust.' (Hongren), while walking, suddenly saw this verse, knew it was written by Shenxiu, and praised it, saying, 'Future generations who cultivate according to this," "" ] }
亦得勝果。其壁。本欲令處士盧珍。繪楞伽變相。及見題偈在壁。遂止不畫。各令唸誦。盧在碓坊。忽聆誦偈。乃問同學。是何章句。同學曰。汝不知。和尚求法嗣。令各述心偈。此則秀上座所述。和尚深加歎賞。必將付法傳衣也。盧曰。其偈云何。同學為誦。盧良久曰。美則美矣。了則未了。同學訶曰。庸流何知。勿發狂言。盧曰。子不信耶。愿以一偈和之。同學不答。相視而笑。盧至夜密告一童子。引至廊下。盧自秉燭。請別駕張日用。于秀偈之側。寫一偈曰。菩提本無樹。明鏡亦非臺。本來無一物。何處惹塵埃。祖后見此偈曰。此是誰作。亦未見性。眾聞師語。遂不之顧 逮夜。祖潛詣碓坊。問曰。米白也未。盧曰。白也未有篩。祖以杖三擊其碓。盧即以三鼓入室。祖告曰。諸佛出世。為一大事故。隨機大小。而引導之。遂有十地三乘頓漸等旨。以為教門。然以無上微妙秘密圓明真實正法眼藏。付于上首大迦葉尊者。展轉傳授。二十八世。至達磨。屆於此土。得可大師。承襲以至於今。今以法寶及所傳袈裟。用付于汝。善自保護。無令斷絕。聽吾偈曰。有情來下種。因地果還生。無情既無種。無性亦無生。盧行者。跪受衣法。啟曰。法則既受。衣付何人。祖曰。昔達磨初至。人未之信。故傳衣以明得法。今信心
【現代漢語翻譯】 現代漢語譯本： 也能獲得殊勝的果報。寺院的墻壁，本來打算讓處士盧珍繪製《楞伽經》的變相圖，但看到墻上的題偈后，就停止了作畫。大家各自唸誦。盧珍在碓坊，忽然聽到有人唸誦偈語，便問同學：『這是什麼章節的句子？』同學說：『你不知道嗎？和尚（指六祖慧能）爲了尋找繼承人，讓大家各自陳述自己的心偈，這是秀上座（指神秀）所作的。和尚非常讚賞，必定要傳法傳衣給他了。』盧珍問：『他的偈語是什麼？』同學便為他誦讀。盧珍聽了很久，說：『好是好，但還沒有完全了悟。』同學呵斥道：『你這種庸俗之輩懂什麼？不要胡說八道！』盧珍說：『你不相信嗎？我願意用一首偈語來回應他。』同學不回答，只是相視而笑。 到了晚上，盧珍偷偷地告訴一個童子，讓他引自己到走廊下。盧珍自己拿著蠟燭，請別駕張日用在神秀的偈語旁邊寫了一首偈語：『菩提本無樹，明鏡亦非臺。本來無一物，何處惹塵埃。』 祖師（指六祖慧能）後來看到這首偈語，說：『這是誰作的？也還沒有見到自性。』眾人聽到祖師的話，便不再理會。 到了晚上，祖師悄悄地來到碓坊，問道：『米舂白了嗎？』盧珍說：『舂白了，但還沒有篩。』祖師用杖在碓上敲了三下，盧珍立刻明白了，於三更時分進入祖師的房間。祖師告訴他：『諸佛出世，都是爲了一個重大的因緣，根據眾生的根器大小，而引導他們。因此有了十地、三乘、頓悟、漸悟等不同的教義，作為教化的法門。然而，我將這無上微妙、秘密圓明、真實的正法眼藏，傳給上首弟子大迦葉尊者，輾轉相傳，到了第二十八世，傳到達磨，來到這片土地。達磨傳給可大師，可大師承襲至今。現在我將法寶以及所傳的袈裟，傳付給你，好好保護，不要讓它斷絕。聽我的偈語：有情來下種，因地果還生。無情既無種，無性亦無生。』 盧行者跪著接受了衣法，問道：『法則既然已經接受，這衣缽要傳給誰呢？』祖師說：『當初達磨初來時，人們不相信他，所以才傳衣來表明得法。現在人們已經相信了，不再需要用衣缽來證明。你以後可以停止傳衣，以免引起爭端。』
【English Translation】 English version: One also obtains supreme fruition. On the walls of the temple, it was originally intended to have Layman Lu Zhen paint a transformation scene from the 'Lankavatara Sutra', but upon seeing the verses inscribed on the wall, the painting was stopped. Everyone recited the verses individually. Lu Zhen, while in the rice-husking mill, suddenly heard someone reciting a verse and asked a fellow student, 'What chapter and verse is this?' The fellow student replied, 'Don't you know? The Abbot (referring to the Sixth Patriarch Huineng) is seeking a successor and has asked everyone to present their mind-verse. This is the one composed by Senior Shenxiu. The Abbot greatly admires it and will surely transmit the Dharma and robe to him.' Lu Zhen asked, 'What does his verse say?' The fellow student recited it for him. Lu Zhen listened for a long time and said, 'It is beautiful, but not yet complete.' The fellow student scolded him, 'What do you, a commoner, know? Don't speak wildly!' Lu Zhen said, 'Don't you believe me? I am willing to respond with a verse.' The fellow student did not reply, but looked at each other and laughed. That night, Lu Zhen secretly told a young attendant to lead him to the corridor. Lu Zhen himself held a candle and asked Zhang Riyong, the Prefectural Secretary, to write a verse next to Shenxiu's verse: 'Bodhi is fundamentally without a tree; The bright mirror is also not a stand. Fundamentally there is not a single thing; Where can dust be attracted?' Later, the Patriarch (referring to the Sixth Patriarch Huineng) saw this verse and said, 'Who wrote this? He has also not yet seen his self-nature.' When the assembly heard the Patriarch's words, they no longer paid attention to it. That night, the Patriarch quietly went to the rice-husking mill and asked, 'Is the rice husked white yet?' Lu Zhen replied, 'It is husked white, but not yet sifted.' The Patriarch struck the rice-husking mill three times with his staff, and Lu Zhen immediately understood, entering the Patriarch's room at the third watch of the night. The Patriarch told him, 'The Buddhas appear in the world for a great purpose, guiding beings according to their capacities. Therefore, there are the teachings of the Ten Grounds, the Three Vehicles, sudden enlightenment, and gradual enlightenment, as methods of teaching. However, I now transmit this unsurpassed, subtle, secret, perfect, bright, and true Treasury of the Eye of the Right Dharma to the foremost disciple, the Venerable Mahakasyapa, which has been passed down through twenty-eight generations, reaching Bodhidharma, who came to this land. Bodhidharma transmitted it to Master Huike, who has passed it down to this day. Now I entrust the Dharma treasure and the transmitted robe to you. Protect them well and do not let them be cut off. Listen to my verse: Sentient beings come to plant seeds; Due to the ground, the fruit is born. Insentient beings have no seeds; Without nature, there is also no birth.' Layman Lu knelt and received the robe and Dharma, and asked, 'Since the Dharma has been received, to whom should this robe be entrusted?' The Patriarch said, 'When Bodhidharma first arrived, people did not believe him, so the robe was transmitted to show the attainment of the Dharma. Now that people believe, there is no need to use the robe to prove it. You may stop transmitting the robe in the future to avoid disputes.'
已熟。衣乃爭端。止於汝身。不復傳也。且當遠隱。俟時行化。所謂受衣之人。命如懸絲也。盧曰。當隱何所。祖曰。逢懷即止。遇會且藏。盧禮足已。捧衣而出。是夜南邁。大眾莫知。五祖自後不復上堂。大眾疑怪致問。祖曰。吾道行矣。何更詢之。復問。衣法誰得耶。祖曰。能者得。於是眾議。盧行者名能。尋訪既失。潛知彼得。即共奔逐。五祖既付衣法。復經四載。至上元乙亥。忽告眾曰。我今事畢。時可行矣。即入室安坐而逝。壽七十有四。建塔于黃梅之東山。代宗。謚大滿禪師。法雨之塔。
六祖慧能大師
姓盧氏。其先范陽人。父行瑫。武德中左官于南海之新州。遂占籍焉。三歲喪父。其母守志鞠養。及長。家尤貧窶。師樵採以給。一日負薪至市中。聞客讀金剛經。至應無所住而生其心。有所感悟。而問客曰。此何法也。得於何人。客曰。此名金剛經。得於黃梅忍大師。祖遽告其母。以為法尋師之意。直抵韶州。遇高行士劉志略。結為交友。尼無盡藏者。即志略之姑也。常讀涅槃經。師暫聽之。即為解說其義。尼遂執卷問字。祖曰。字即不識。義即請問。尼曰。字尚不識。曷能會義。祖曰。諸佛妙理。非關文字。尼驚異之。告鄉里耆艾曰。能是有道之人。宜請供養。於是。居人競來瞻禮。近
【現代漢語翻譯】 現代漢語譯本： 已經熟了。袈裟是爭端的根源，到你這裡就停止了，不要再往下傳了。你應該遠離塵世，隱居起來，等待時機成熟再出來弘揚佛法。所謂接受袈裟的人，性命就像懸掛的絲線一樣危險。Hui Neng（慧能）問：『我應該隱居在哪裡呢？』五祖說：『遇到懷（地名，可能是懷集或懷遠）就停下來，遇到會（地名，可能是大庾嶺的會亭）就藏起來。』Hui Neng（慧能）行了禮，拿著袈裟離開了。當天晚上就向南方走去，大眾都不知道。五祖之後不再上堂講法。大眾感到疑惑，詢問原因。五祖說：『我的道已經傳出去了，還問什麼呢？』又問：『衣缽被誰得到了呢？』五祖說：『有能力的人得到了。』於是大家議論說，Hui Neng（慧能）行者的名字叫能。尋找他，卻已經失去了軌跡，私下知道是他得到了衣缽，就一起去追趕他。五祖傳授衣法之後，又過了四年，到上元乙亥年，忽然告訴大家說：『我的事情已經做完了，可以走了。』就進入房間，安然坐化而逝，享年七十四歲。在黃梅的東山建造了塔。唐代宗追諡他為大滿禪師，塔名為法雨之塔。
六祖Hui Neng（慧能）大師
姓盧，祖籍范陽。父親盧行瑫，在唐武德年間做官到南海的新州，於是就在那裡安家落戶。三歲時父親去世，母親守寡，含辛茹苦地把他養大。長大后，家裡更加貧困，Hui Neng（慧能）靠砍柴賣柴來維持生計。有一天，他揹著柴到市場上去賣，聽到有客人在讀《金剛經》，讀到『應無所住而生其心』時，心中有所感悟，就問客人說：『這是什麼法？從哪裡得到的？』客人說：『這叫《金剛經》，是從黃梅的忍大師那裡得到的。』Hui Neng（慧能）立刻告訴母親，表達了自己去尋師求法的意願，直接前往韶州，遇到了品行高尚的劉志略，結為朋友。有個尼姑叫無盡藏，是劉志略的姑姑，經常誦讀《涅槃經》。Hui Neng（慧能）只是稍微聽了一下，就能為她講解其中的含義。尼姑就拿著經卷向他請教文字。Hui Neng（慧能）說：『字我不認識，義理可以請問。』尼姑說：『字都不認識，怎麼能理解義理呢？』Hui Neng（慧能）說：『諸佛的精妙道理，與文字無關。』尼姑感到非常驚異，告訴鄉里的長者們說：『Hui Neng（慧能）是有道之人，應該請他接受供養。』於是，當地的居民爭相前來瞻仰禮拜，附近
【English Translation】 English version: It is ripe. The robe is the source of contention. It stops with you and is not to be passed on. Furthermore, you should retreat into seclusion, await the opportune time to propagate the Dharma. The one who receives the robe, his life is like a thread hanging by a thread. Lu (Hui Neng) asked, 'Where should I hide?' The Fifth Patriarch said, 'Stop where you encounter Huai (possibly Huaiji or Huaiyuan), and conceal yourself when you meet Hui (possibly the Hui Pavilion of Dayu Mountain).' Lu (Hui Neng) paid his respects, took the robe, and departed. That night, he headed south, unknown to the masses. After this, the Fifth Patriarch no longer ascended the Dharma hall. The masses were suspicious and inquired. The Patriarch said, 'My Way has been carried out. Why ask further?' They asked again, 'Who has obtained the robe and Dharma?' The Patriarch said, 'The capable one has obtained it.' Thereupon, the assembly discussed that the name of the traveling practitioner Lu (Hui Neng) was Neng. They searched for him but he was lost. Secretly knowing that he had obtained it, they pursued him together. After the Fifth Patriarch transmitted the robe and Dharma, four years passed. In the year Yihai of Shangyuan, he suddenly told the assembly, 'My affairs are completed. It is time for me to depart.' He then entered his room, sat peacefully, and passed away. He lived to the age of seventy-four. A pagoda was built for him on the eastern mountain of Huangmei. Emperor Daizong posthumously named him Great Master Daman, and the pagoda was named the Pagoda of Dharma Rain.
The Sixth Patriarch, Great Master Hui Neng
His surname was Lu, and his ancestral home was Fanyang. His father, Lu Xingtao, served as an official in Nanhai's Xinzhou during the Wude era of the Tang Dynasty, and thus settled there. His father passed away when he was three years old, and his mother remained a widow, raising him with hardship. As he grew older, his family became even poorer. Hui Neng supported himself by chopping wood and selling it. One day, while carrying firewood to the market, he heard a guest reciting the Diamond Sutra. Upon hearing the line 'One should produce the mind that abides nowhere,' he felt a sense of awakening and asked the guest, 'What Dharma is this? From whom did you obtain it?' The guest said, 'This is called the Diamond Sutra, and it was obtained from Great Master Ren of Huangmei.' Hui Neng immediately told his mother of his intention to seek the Dharma and find a teacher. He went directly to Shaozhou, where he met the virtuous scholar Liu Zhilue and became friends with him. There was a nun named Wujinzang, who was Liu Zhilue's aunt, and she often recited the Nirvana Sutra. Hui Neng listened to it briefly and was able to explain its meaning to her. The nun then held the scripture and asked him about the characters. Hui Neng said, 'I do not recognize the characters, but you may ask about the meaning.' The nun said, 'If you do not recognize the characters, how can you understand the meaning?' Hui Neng said, 'The subtle principles of all Buddhas are not related to words.' The nun was greatly astonished and told the elders of the village, 'Neng is a person of the Way and should be invited to receive offerings.' Thereupon, the local residents competed to come and pay their respects, nearby
有寶林古寺舊地。眾議營緝。俾祖居之。四眾霧集。俄成寶坊。祖一日忽自唸曰。我求大法。豈可中道而止。明日遂行。至昌樂縣西山石室間。遇智遠。祖遂請益。遠曰。觀子神姿爽拔。殆非常人。吾聞西域菩提達磨。傳心印于黃梅。汝當往彼參決。祖辭去。直造黃梅之東山。即唐咸亨二年也。忍大師一見。默而識之。後傳衣法。令隱於懷集四會之間 儀鳳丙子正月八日。屆南海。遇印宗法師。於法性寺。講涅槃經。祖寓止廊廡間。暮夜風飏剎幡。聞二僧對論。一曰幡動。一曰風動。往復酬答。曾未契理。祖曰。可容俗流輒預高論否。直以風幡非動。動自心耳。印宗竊聆此語。竦然異之。明日邀祖入室。徴風幡之義。祖具以理告。印宗不覺起而立曰。行者定非常人。師為是誰。祖更無所隱。直敘得法因由。於是印宗執弟子之禮。請授禪要。乃告四眾曰。印宗具足凡夫。今遇肉身菩薩。乃指座下盧居士曰。即此是也。因請出所傳信衣。悉令瞻禮。至正月十五日。會諸名德。為之剃髮。二月八日。就法性寺智光律師。授滿分戒。其戒壇。即劉宋時。求那跋陀三藏之所置也。三藏記云。后當有肉身菩薩。在此壇受戒。又梁末真諦三藏。于壇之側。手植二菩提樹。謂眾曰。卻後一百二十年。有大開士。於此樹下。演無上乘。度
無量眾。祖具戒已。於此樹下。開東山法門。宛如宿契。明年二月八日。忽謂眾曰。吾不願此居。欲歸舊隱。即印宗與緇白千餘人。送祖歸寶林寺。韶州刺史韋據。請于大梵寺。轉妙法輪。並受無相心地戒。門人紀錄。目為壇經。盛行於世。后返曹溪。雨大法雨。學者不下千數 中宗神龍乙巳。降詔曰。朕請安秀二師。宮中供養。萬幾之暇。每究一乘。二師並推讓曰。南方有能禪師。密受忍大師衣法。可就彼問。今遣內侍薛簡。馳詔迎請。愿師慈念。速赴上京。祖上表辭疾。愿終林麓。簡曰。京城禪德皆云。欲得會道。必須坐禪習定。若不因禪定。而得解脫者。未之有也。未審。師所說法如何。祖曰。道由心悟。豈在坐也。經云。若見如來若坐若臥。是行邪道。何故。無所從來。亦無所去。若無生滅。是如來清凈禪。諸法空寂。是如來清凈坐。究竟無證。豈況坐耶。簡曰。弟子回。主上必問。愿和尚慈悲。指示心要。祖曰。道無明暗。明暗是代謝之義。明暗無盡。亦是有盡相待立名。故經云。法無有比。無相待故。簡曰。明喻智慧。暗況煩惱。修道之人。儻不以智慧照破煩惱。無始生死。憑何出離。祖曰。煩惱即是菩提。無二無別。若以智慧昭煩惱者。此是二乘小見。羊鹿等機。大智上根。悉不如是。簡曰。如何是大
【現代漢語翻譯】 現代漢語譯本 無量的僧眾，六祖慧能已經受了具足戒，在這棵樹下，開啟了東山法門，宛如前世的約定。第二年二月八日，六祖忽然對眾人說：『我不願意住在這裡，想要回到原來的地方。』於是印宗法師和一千多名僧俗，送六祖回到寶林寺。韶州刺史韋據，請六祖到大梵寺，轉動妙法輪，並受無相心地戒。門人將六祖的開示記錄下來，名為《壇經》，在世間廣為流傳。後來六祖返回曹溪，廣施大法雨，前來學習的人不下千人。 唐中宗神龍年間，皇帝下詔說：『朕請了安秀兩位禪師，在宮中供養。處理政務之餘，常常研究佛法。』兩位禪師都推讓說：『南方有慧能禪師，秘密地接受了忍大師的衣缽和法脈，可以去向他請教。』現在派遣內侍薛簡，帶著詔書去迎接六祖。希望禪師慈悲，儘快前往京城。六祖上表稱病推辭，希望終老山林。薛簡說：『京城的禪師都說，想要領會佛道，必須坐禪習定。如果不通過禪定而得到解脫，是沒有這樣的事情的。』不知道禪師您所說的佛法是怎樣的？六祖說：『道由心領悟，難道在於坐嗎？』經書上說：『如果（你認為）見到如來（的方式）是坐著或躺著，這是在行邪道。』為什麼呢？（因為如來）無所從來，也無所去。如果沒有生滅，這就是如來清凈的禪。諸法空寂，這就是如來清凈的坐。究竟上沒有證得，何況是坐呢？薛簡說：『弟子回去，皇上一定會問。希望和尚慈悲，指示（弟子）心要。』六祖說：『道沒有明暗，明暗是（相對）代謝的意義。明暗沒有窮盡，也是有窮盡的相對而立的名詞。』所以經書上說：『法沒有可以相比的，因為沒有相對的事物。』薛簡說：『明比喻智慧，暗比喻煩惱。修行的人，如果不以智慧照破煩惱，無始以來的生死輪迴，憑藉什麼才能出離？』六祖說：『煩惱就是菩提，沒有兩樣，沒有分別。如果用智慧來照破煩惱，這是二乘（聲聞、緣覺）的小見解，是羊、鹿等根器的人（才有的想法）。大智慧的上等根器的人，都不會這樣做。』薛簡說：『什麼是大』
【English Translation】 English version An immeasurable assembly. The Sixth Patriarch having already received the complete precepts, under this tree, opened the East Mountain Dharma Gate, as if according to a past agreement. On the eighth day of the second month of the following year, he suddenly said to the assembly, 'I do not wish to reside here, I want to return to my old hermitage.' Thereupon, Dharma Master Yin Zong and over a thousand lay and monastic people escorted the Patriarch back to Bao Lin Monastery. The Prefect of Shaozhou, Wei Ju, invited him to Da Fan Monastery to turn the wonderful Dharma wheel and receive the formless precepts of the mind-ground. Disciples recorded his teachings, calling it the Platform Sutra, which became widely circulated in the world. Later, he returned to Cao Xi, raining down the great Dharma rain, with no fewer than a thousand students. During the Shenlong era of Emperor Zhongzong of the Tang Dynasty, an imperial edict was issued, saying, 'I have invited the two masters, An and Xiu, to be supported in the palace. In my spare time from managing state affairs, I often study the One Vehicle.' Both masters declined, saying, 'In the South, there is Chan Master Huineng, who secretly received the robe and Dharma from Master Ren. You can ask him.' Now I am sending the palace attendant Xue Jian with an edict to welcome him. May the Master be compassionate and quickly go to the capital.' The Patriarch submitted a memorial pleading illness, wishing to spend his remaining years in the mountains and forests. Xue Jian said, 'The Chan masters in the capital all say that to understand the Way, one must practice Chan meditation and cultivate samadhi. If one attains liberation without Chan meditation and samadhi, there is no such thing.' I do not know what Dharma the Master teaches. The Patriarch said, 'The Way is realized through the mind; how can it be in sitting?' The Sutra says, 'If you see the Tathagata in sitting or lying down, you are practicing a heretical path.' Why? (Because the Tathagata) comes from nowhere and goes nowhere. If there is no birth and death, this is the pure Chan of the Tathagata. All dharmas are empty and still; this is the pure sitting of the Tathagata. Ultimately, there is no attainment; how much less is there sitting?' Xue Jian said, 'When this disciple returns, the Emperor will surely ask. May the Venerable One be compassionate and instruct (this disciple) on the essential point of the mind.' The Patriarch said, 'The Way has no light or darkness; light and darkness are the meaning of (relative) succession. Light and darkness are endless, and are also names established in relation to finitude.' Therefore, the Sutra says, 'The Dharma has nothing to compare to, because there is nothing relative.' Xue Jian said, 'Light is a metaphor for wisdom, and darkness is a metaphor for afflictions. If a cultivator does not use wisdom to illuminate and break through afflictions, how can he escape from beginningless birth and death?' The Patriarch said, 'Afflictions are Bodhi; there is no duality, no difference. If one uses wisdom to illuminate afflictions, this is the small view of the Two Vehicles (Shravakas and Pratyekabuddhas), the capacity of sheep and deer (those of inferior capacity). Those of great wisdom and superior capacity do not do this.' Xue Jian said, 'What is great'
乘見解。祖曰。明與無明。其性無二。無二之性。即是實性。實性者。處凡愚而不滅。在聖賢而不增。住煩惱而不亂。居禪定而不寂。不斷不常。不來不去。不在中間及其內外。不生不滅。性相如如。常住不遷。名之曰道。簡曰。師說不生不滅。何異外道。祖曰。外道所說不生不滅者。將滅止生。以生顯滅。滅猶不滅。生說無生。我說不生不滅者。本自無生。今亦無滅。所以不同外道。汝若欲知心要。但一切善惡。都莫思量。自然得入清凈心體。湛然常寂。妙用恒沙。簡蒙指教。豁然大悟 簡歸闕。表奏祖語。有詔謝師。並賜袈裟。絹五百疋。寶缽一口。十二月十九日。來改古寶林。為中興寺。三年十一月十八日。來韶州刺史。重加崇飾。賜額為法泉寺。祖新州舊居。為國恩寺 一日。祖謂眾曰。諸善知識。汝等各各凈心。聽吾說法。汝等諸人。自心是佛。更莫狐疑。外無一物而能建立。皆是本心生萬種法。故經云。心生種種法生。心滅種種法滅。若欲成就種智。須達一相三昧。一行三昧。若於一切處。而不住相。彼相中不生憎愛。亦無取捨。不念利益成壞等事。安閑恬靜。虛融澹泊。此名一相三昧。若於一切處。行住坐臥。純一直心。不動道場。真成凈土。名一行三昧。若人具二三昧。如地有種。能含藏長養。成就
【現代漢語翻譯】 現代漢語譯本： 慧簡（慧簡，人名）請教見解。六祖（六祖慧能）說：『明與無明，其本性沒有分別。這沒有分別的本性，就是真實的自性。這真實的自性，處於凡夫愚人中不會減少，處於聖賢中也不會增加。處於煩惱中不會擾亂，處於禪定中也不會寂靜。它不是斷滅，也不是恒常；不是來，也不是去；不在中間，也不在內外。不生不滅，自性與現象如如不動，恒常存在而不改變，這就叫做道。』 慧簡說：『師父您說不生不滅，這和外道有什麼區別？』 六祖說：『外道所說的不生不滅，是將滅止住于生，用生來顯示滅。滅仍然不是真正的滅，生也只是說沒有生。我說的不生不滅，是本來就沒有生，現在也沒有滅。所以和外道不同。你如果想知道心的要旨，只要對一切善惡，都不要去思量，自然就能進入清凈的心體，湛然常寂，妙用如恒河沙數。』 慧簡聽了六祖的指教，豁然大悟。 慧簡回到朝廷，上表奏明六祖的言語。皇帝下詔感謝六祖，並賜給袈裟和絹五百匹，寶缽一個。十二月十九日，將古寶林寺改為中興寺。三年十一月十八日，韶州刺史重新加以修飾，賜額為法泉寺。六祖在新州的舊居，改為國恩寺。 有一天，六祖對眾人說：『各位善知識，你們各自清凈自己的心，聽我說法。你們這些人，自心就是佛，不要再懷疑。外面沒有一物可以建立，一切都是本心生出萬種法。所以經上說：心生種種法生，心滅種種法滅。如果想要成就一切種智（一切種智，佛的智慧），必須通達一相三昧（一相三昧，於一切法知其同一體性之三昧），一行三昧（一行三昧，於一切處，常修一行，即真如三昧）。如果在一切處，都不執著于相，在這些相中不生憎恨和喜愛，也沒有取捨，不思念利益和成敗等事，安閑恬靜，虛空融合，清淡寂寞，這就叫做一相三昧。如果在一切處，行住坐臥，都保持純真正直的心，不動搖道場，真正成就清凈的佛土，這就叫做一行三昧。如果有人具備這兩種三昧，就像土地裡有種子，能夠包含、儲藏、生長、養育，最終成就。』
【English Translation】 English version: Huijian (Huijian, a person's name) asked for instruction on understanding. The Sixth Patriarch (Huineng, the Sixth Patriarch) said, 'Brightness and non-brightness are not different in their nature. This non-dual nature is the true nature. This true nature does not diminish when among ordinary people, nor does it increase when among sages. It is not disturbed when dwelling in afflictions, nor is it silent when dwelling in meditation. It is neither discontinuous nor constant; neither coming nor going; neither in the middle nor in the inside or outside. It is neither born nor extinguished. The nature and appearance are such as they are, constantly abiding and unchanging. This is called the Tao (道, the Way).' Huijian said, 'Master, you say neither born nor extinguished. How is this different from the external paths?' The Sixth Patriarch said, 'What the external paths say about neither born nor extinguished is to stop extinction at birth, using birth to reveal extinction. Extinction is still not truly extinguished, and birth is only said to be without birth. What I say about neither born nor extinguished is that there was originally no birth, and now there is no extinction. Therefore, it is different from the external paths. If you want to know the essence of the mind, just do not think about all good and evil, and you will naturally enter the pure mind-essence, which is clear, still, and constantly silent, with wonderful functions like the sands of the Ganges.' Huijian, having received the Sixth Patriarch's instruction, suddenly attained great enlightenment. Huijian returned to the court and reported the Sixth Patriarch's words to the emperor. The emperor issued an edict thanking the Sixth Patriarch and bestowed upon him a kasaya (袈裟, monastic robe), five hundred bolts of silk, and a precious bowl. On the nineteenth day of the twelfth month, the ancient Baolin Temple (寶林寺) was renamed Zhongxing Temple (中興寺). On the eighteenth day of the eleventh month of the third year, the governor of Shaozhou (韶州) renovated it and bestowed the name Faquan Temple (法泉寺). The Sixth Patriarch's old residence in Xinzhou (新州) was renamed Guoen Temple (國恩寺). One day, the Sixth Patriarch said to the assembly, 'Good advisors, each of you purify your minds and listen to my Dharma. Each of you, your own mind is the Buddha, do not doubt. There is nothing external that can be established; all are the myriad dharmas produced by the original mind. Therefore, the sutra says: When the mind arises, all kinds of dharmas arise; when the mind ceases, all kinds of dharmas cease. If you want to achieve omniscience (一切種智, all-knowing wisdom of the Buddha), you must attain the Samadhi of One Form (一相三昧, samadhi in which all dharmas are known to be of one essence) and the Samadhi of One Practice (一行三昧, samadhi in which one constantly cultivates one practice, i.e., the samadhi of Suchness). If in all places you do not cling to forms, and in those forms you do not generate hatred or love, nor do you take or reject, nor do you think about profit or loss, but are peaceful, tranquil, empty, and serene, this is called the Samadhi of One Form. If in all places, whether walking, standing, sitting, or lying down, you maintain a purely upright mind, without moving the bodhimanda (道場, place of enlightenment), truly accomplishing a pure land, this is called the Samadhi of One Practice. If a person possesses these two samadhis, it is like the earth having seeds, capable of containing, storing, growing, and nurturing, ultimately achieving.'
其實。一相一行亦復如是。我今說法。猶如時雨。溥潤大地。汝等佛性。譬諸種子。遇茲沾洽。悉得發生。承吾旨者。決獲菩提。依吾行者。定證妙果 明皇先天壬子。告諸四眾曰。吾忝受忍大師衣法。今為汝等說法。不付其衣。蓋汝等信根淳熟。決定不疑。堪任大事。聽吾偈曰。心地含諸種。普雨悉皆生。頓悟華情已。菩提果自成。說偈已。復曰。其法無二。其心亦然。其道清凈。亦無諸相。汝等慎勿觀凈。及空其心。此心本凈。無可取捨。各自努力。隨緣好去 有僧。舉臥輪偈。臥輪有伎倆。能斷百思想。對境心不起。菩提日日長。祖聞之曰。此偈未明心地。若依而行之。是加繫縛。因示一偈。慧能沒伎倆。不斷百思想。對境心數起。菩提作么長 祖說法利生。經四十載。其年七月六日。命弟子。住新州國恩寺。建報恩塔。仍令倍工。又有蜀僧。名方辯。來謁曰。善捏塑。祖正色曰。試塑看。方辯不領旨。乃塑祖真。可高七尺。曲盡其妙。祖觀之曰。汝善塑性。不善佛性。酬以衣物。辯禮謝而去 明皇開元癸丑年七月一日。謂門人曰。吾欲歸新州。汝速理舟楫。時大眾哀慕。乞師且住。祖曰。諸佛出現。猶示涅槃。有來必去。理亦常然。吾此形骸。歸必有所。眾曰。師從此去。早晚卻回。祖曰。葉落歸根。來時無
【現代漢語翻譯】 現代漢語譯本： 實際上，一相和一行也是如此。我現在說法，就像及時的雨水，普遍滋潤大地。你們的佛性，譬如各種種子，遇到這雨水的滋潤，都能生長出來。領受我宗旨的人，必定獲得菩提（覺悟）。依照我的修行方法的人，一定證得妙果（殊勝的果位）。 明皇先天壬子年，六祖慧能告訴四眾弟子說：『我慚愧地接受了忍大師的衣缽和法脈，現在為你們說法，卻不傳付衣缽。因為你們的信根純熟，決定不會疑惑，堪以擔當大事。聽我說偈：心地含藏各種種子，普遍降雨都能生長。一旦頓悟了華（智慧）和情（慈悲），菩提果自然成就。』說完偈語，又說：『佛法沒有兩樣，心也是如此。佛道清凈，也沒有各種表相。你們千萬不要執著于觀凈，以及空掉自己的心。這顆心本來就是清凈的，沒有什麼可以取捨的。各自努力修行，隨順因緣好好地走下去吧。』 有僧人，舉出臥輪禪師的偈語：『臥輪有技巧，能斷除所有思想。面對外境心不起念，菩提日日增長。』六祖聽到后說：『這首偈語沒有明白心地。如果依照這偈語修行，是給自己增加束縛。』於是寫了一首偈語：『慧能沒有技巧，不斷除所有思想。面對外境心念時時生起，菩提又怎麼增長？』 六祖說法度眾生，經歷了四十年。在那一年的七月初六，命令弟子們在新州國恩寺建造報恩塔，並且讓他們加倍努力。又有蜀地的僧人，名叫方辯，前來拜見六祖說：『我擅長捏塑。』六祖嚴肅地說：『你試著捏塑看看。』方辯沒有領會六祖的旨意，於是捏塑了六祖的真像，大約七尺高，非常精妙。六祖看了之後說：『你擅長捏塑人的形象，卻不擅長捏塑佛性。』於是賞賜衣物給他，方辯行禮感謝后離開了。 明皇開元癸丑年七月初一，六祖對門人說：『我想要回新州去。你們快點準備船隻。』當時大眾哀傷不捨，請求六祖暫時留下。六祖說：『諸佛出現於世，尚且示現涅槃（圓寂），有來就必定有去，這是自然的道理。我的這個形骸，最終必定有所歸宿。』眾人說：『師父您從這裡離開，什麼時候才能回來呢？』六祖說：『葉落歸根，來的時候並沒有什麼來處。』
【English Translation】 English version: In reality, the one characteristic and the one practice are also like this. I am now expounding the Dharma, like timely rain, universally moistening the earth. Your Buddha-nature is like various seeds, encountering this moisture, all can sprout and grow. Those who receive my teachings will surely attain Bodhi (enlightenment). Those who follow my practice will certainly realize the wonderful fruit (supreme attainment). In the Renzi year of the Xiantian reign of Emperor Ming, Huineng (the Sixth Patriarch) told the fourfold assembly: 'I have received the robe and Dharma from Great Master Ren, and now I am expounding the Dharma for you, but I will not transmit the robe. This is because your roots of faith are pure and mature, and you are free from doubt, capable of undertaking great matters. Listen to my verse: The mind-ground contains all kinds of seeds, universal rain causes them all to grow. Once the wisdom and compassion are suddenly realized, the Bodhi fruit will naturally be accomplished.' After reciting the verse, he added: 'The Dharma is not two, and the mind is also like this. The Buddha-way is pure, and there are no characteristics. You must not cling to observing purity, or emptying your mind. This mind is originally pure, and there is nothing to accept or reject. Each of you should strive diligently, and follow the conditions to go well.' A monk quoted a verse by Zen Master Wolun: 'Wolun has skill, able to cut off all thoughts. Facing external objects, the mind does not arise, Bodhi grows day by day.' The Sixth Patriarch heard this and said: 'This verse does not understand the mind-ground. If you practice according to this verse, you are adding bondage to yourself.' So he wrote a verse: 'Huineng has no skill, does not cut off all thoughts. Facing external objects, thoughts constantly arise, how does Bodhi grow?' The Sixth Patriarch expounded the Dharma to liberate sentient beings for forty years. On the sixth day of the seventh month of that year, he ordered his disciples to build a Pagoda of Gratitude at Guoen Temple in Xinzhou, and instructed them to work doubly hard. A monk from Shu, named Fangbian, came to pay respects to the Sixth Patriarch and said: 'I am skilled at sculpting.' The Sixth Patriarch said sternly: 'Try sculpting.' Fangbian did not understand the Sixth Patriarch's intention, so he sculpted a true likeness of the Sixth Patriarch, about seven feet tall, which was very exquisite. The Sixth Patriarch looked at it and said: 'You are good at sculpting the form, but not good at sculpting the Buddha-nature.' So he rewarded him with clothing, and Fangbian bowed in gratitude and left. On the first day of the seventh month of the Guichou year of the Kaiyuan reign of Emperor Ming, the Sixth Patriarch said to his disciples: 'I want to return to Xinzhou. Prepare the boat quickly.' At that time, the assembly was sad and reluctant, and begged the master to stay. The Sixth Patriarch said: 'Even Buddhas appear in the world, yet they still manifest Nirvana (passing away). What comes must go, this is the natural principle. This body of mine must eventually return somewhere.' The assembly said: 'Master, when will you return after you leave here?' The Sixth Patriarch said: 'Leaves fall back to their roots, when they come, there is no place from which they come.'
口。又問。師之法眼。何人傳受。祖曰。有道者得。無心者通。又問。后莫有難否。祖曰。吾滅后五六年。當有一人來取吾首。聽吾記曰。頭上養親。口裡須餐。遇滿之難。楊柳為官。又曰。吾去七十年。有二菩薩。從東方來。一在家一出家。同時興化。建立吾宗。締緝伽藍。昌隆法嗣。言訖。往新州國恩寺。沐浴跏趺而化。異香襲人。白虹屬地。即其年八月三日也。時韶新兩郡。各修靈塔。道俗莫決所之。兩郡刺史。共焚香祝曰。香菸引處。即師之慾歸焉。時爐香騰涌。直貫曹溪。以十一月十三日入塔。壽七十六。時韶州敕史韋據。撰碑 上元庚子。肅宗遣使。就請師衣缽。歸內供養。至永泰元年五月五日。代宗夢六祖大師請衣缽。七日來刺史楊瑊曰。朕夢感禪師請傳法袈裟。卻歸曹溪。今遣鎮國大將軍劉崇景。頂戴而送。朕謂之國寶。卿可於本寺如法安置。專令僧眾親承宗旨者。嚴加守護。勿令遺墜。后或為人偷竊。皆不遠而獲。如是者數四。憲宗謚大鑒禪師。塔曰元和靈照。
五燈全書卷第二 卍新續藏第 81 冊 No. 1571 五燈全書(第1卷-第33卷)
五燈全書卷第三
京都聖感禪寺住持(臣)僧 (超永) 編輯
京都古華嚴寺住持(臣)僧 (超揆) 較閱
【現代漢語翻譯】 現代漢語譯本 口。又問：『大師的法眼，由何人傳承接受？』祖師說：『有道行的人才能得到，沒有妄心的人才能通達。』又問：『以後會有災難嗎？』祖師說：『我圓寂后五六年，會有一個人來取我的頭。聽我預言說：『頭上養親，口裡須餐，遇滿之難，楊柳為官。』又說：『我離開七十年後，會有兩位菩薩從東方來，一位在家，一位出家，同時弘揚佛法，建立我的宗派，修繕寺院，使佛法興盛。』說完，前往新州國恩寺，沐浴后跏趺坐化。異香撲鼻，白虹連線地面。就在那年八月三日。當時韶州和新州兩郡，都想修建靈塔，僧人和百姓無法決定在哪裡修建。兩郡的刺史共同焚香祈禱說：『香菸飄向的地方，就是大師想要歸去的地方。』當時爐中的香菸騰空而起，直通曹溪。於十一月十三日入塔。享年七十六歲。當時韶州的敕史韋據撰寫碑文。上元庚子年，肅宗派遣使者，前來迎請大師的衣缽，帶回宮中供養。到永泰元年五月五日，代宗夢見六祖大師請求將衣缽送回。七日後，刺史楊瑊說：『朕夢中感應到禪師請求傳法的袈裟，送回曹溪。現在派遣鎮國大將軍劉崇景，頂戴著送回。朕稱之為國寶。你可以在本寺按照佛法安置，專門命令僧眾中真正繼承宗旨的人，嚴加守護，不要遺失。以後如果有人偷竊，都可以在不遠的地方抓獲。』這樣的事情發生了四次。憲宗謚號為大鑒禪師，塔名為元和靈照。
《五燈全書》卷第二 卍新續藏第 81 冊 No. 1571 《五燈全書》(第1卷-第33卷)
《五燈全書》卷第三
京都聖感禪寺住持(臣)僧 (超永) 編輯
京都古華嚴寺住持(臣)僧 (超揆) 較閱
【English Translation】 English version Question: 'From whom did the Master's Dharma-eye (Dharma-cakṣus) receive transmission?' The Patriarch (Zu, refers to Huineng (慧能)) said, 'Those who have the Tao (Dao, the Way) attain it; those who are without mind (wúxīn) penetrate it.' Question: 'Will there be difficulties in the future?' The Patriarch said, 'Five or six years after my extinction (yuanji), there will be a person who comes to take my head. Listen to my prophecy: 'The head nourishes relatives, the mouth must eat, encountering the difficulty of Mǎn (a person's name), the willow will be an official.' Furthermore, 'Seventy years after my departure, there will be two Bodhisattvas coming from the East, one a layman and one a monk, simultaneously propagating and transforming, establishing my school, constructing monasteries (Gālán, Saṃghārāma), and flourishing the Dharma lineage.' After speaking, he went to Guo'en Monastery (Guó'ēn Sì) in Xinzhou, bathed, and sat in the lotus position (jiafu zuo) and passed away. A strange fragrance filled the air, and a white rainbow connected to the earth. It was the third day of the eighth month of that year. At that time, both Shaozhou and Xinzhou wanted to build a stupa (Lingta) , and the monks and laypeople could not decide where to build it. The governors of the two prefectures jointly burned incense and prayed, saying, 'Wherever the incense smoke leads, that is where the Master wishes to return.' At that time, the incense smoke from the burner rose up and went straight to Caoqi. He entered the stupa on the thirteenth day of the eleventh month. He lived to be seventy-six years old. At that time, Wei Ju, the imperial envoy of Shaozhou, wrote the inscription on the stele. In the Gengzi year of the Shangyuan era, Emperor Suzong sent an envoy to request the Master's robe and bowl (yibao), and brought them back to the palace for veneration. On the fifth day of the fifth month of the first year of the Yongtai era, Emperor Daizong dreamed that the Sixth Patriarch (Liuzu Dashi) requested that the robe and bowl be returned. Seven days later, the governor Yang Jian said, 'I dreamed that the Chan Master requested the Dharma-transmitting kasaya (jiasha, robe), and sent it back to Caoqi. Now I am sending General Liu Chongjing, the Defender of the Nation, to carry it on his head and send it back. I call it a national treasure. You can place it in this temple according to the Dharma, and specially order the monks who truly inherit the lineage to guard it carefully, and do not let it be lost. If someone steals it in the future, they can be caught not far away.' This happened four times. Emperor Xianzong gave the posthumous title of Dajian Chan Master, and the stupa was named Yuanhe Lingzhao.
The Second Volume of the Complete Book of the Five Lamps Supplement to the Wan (卍) New Collection, Volume 81, No. 1571, Complete Book of the Five Lamps (Volumes 1-33)
The Third Volume of the Complete Book of the Five Lamps
Edited by (Minister) Monk (Chao Yong), Abbot of Shenggan Chan Monastery in Kyoto
Compared and Reviewed by (Minister) Monk (Chao Kui), Abbot of Gu Huayan Monastery in Kyoto
進呈
東土應化聖賢
秦跋陀禪師
問生法師。講何經論。生曰。大般若經。師曰。作么生說色空義。曰眾微聚曰色。眾微無自性曰空。師曰。眾微未娶。喚作甚麼。生罔措。師又問。別講何經論。曰大涅槃經。師曰。如何說涅槃之義。曰涅而不生。槃而不滅。不生不滅。故曰涅槃。師曰。這個是如來涅槃。那個是法師涅槃。曰涅槃之義。豈有二邪。某甲祇如此。未審禪師如何說涅槃。師拈起如意曰。還見么。曰見。師曰。見個甚麼。曰見禪師手中如意。師將如意擲于地曰。見么。曰見。師曰。見個甚麼。曰見禪師手中如意墮地。師斥曰。觀公見解。未出常流。何得名喧宇宙。拂衣而去。其徒懷疑不已。乃追師扣問。我師說色空涅槃不契。未審禪師如何說色空義。師曰。不道汝師說得不是。汝師祇說得果上色空。不會說得因中色空。其徒曰。如何是因中色空。師曰。一微空故眾微空。眾微空故一微空。一微空中無眾微。眾微空中無一微。
寶誌禪師
初金陵東陽民朱氏之婦。上巳日。聞兒啼鷹巢中。梯樹得之。舉以為子。七歲依鐘山大沙門僧儉出家。專修禪觀。宋太始二年。發而徒跣。著錦袍。往來皖山劍水之下。以翦尺拂子懸杖頭。負之而行 天鑒二年。梁武帝詔問。弟子煩惑未
【現代漢語翻譯】 現代漢語譯本 進呈
東土應化聖賢
秦跋陀禪師（Qin跋陀 Chan Master）
問生法師（Sheng Dharma Master），講的是什麼經論？生法師說：『《大般若經（Mahaprajnaparamita Sutra）》。』秦跋陀禪師說：『你如何解釋色空的含義？』生法師說：『眾多微塵聚集就稱為色，眾多微塵沒有自性就稱為空。』秦跋陀禪師說：『眾多微塵尚未聚集時，稱作什麼？』生法師茫然不知所措。秦跋陀禪師又問：『還講什麼經論？』生法師說：『《大涅槃經（Mahaparinirvana Sutra）》。』秦跋陀禪師說：『如何解釋涅槃的含義？』生法師說：『涅槃就是不生，槃就是不滅，不生不滅，所以稱為涅槃。』秦跋陀禪師說：『這是如來的涅槃，那是法師的涅槃。』生法師說：『涅槃的含義，難道還有兩種嗎？我所理解的就如此，不知禪師如何解釋涅槃？』秦跋陀禪師拿起如意說：『看見了嗎？』生法師說：『看見了。』秦跋陀禪師說：『看見了什麼？』生法師說：『看見禪師手中的如意。』秦跋陀禪師將如意扔在地上說：『看見了嗎？』生法師說：『看見了。』秦跋陀禪師說：『看見了什麼？』生法師說：『看見禪師手中的如意掉在地上。』秦跋陀禪師斥責說：『以你的見解，還沒有超出常人的範疇，怎麼能名揚天下？』說完拂袖而去。他的弟子們疑惑不解，於是追上去請教秦跋陀禪師：『我的老師所說的色空涅槃不符合您的意思，不知禪師如何解釋色空的含義？』秦跋陀禪師說：『我不是說你的老師說得不對，你的老師只說得了果上的色空，不會說因中的色空。』他的弟子說：『什麼是因中的色空？』秦跋陀禪師說：『一微塵空，所以眾多微塵都空；眾多微塵空，所以一微塵也空。一微塵的空中沒有眾多微塵，眾多微塵的空中沒有一微塵。』
寶誌禪師（Baozhi Chan Master）
當初金陵東陽的朱氏之婦，在三月三日，聽到嬰兒的啼哭聲在鷹巢中，用梯子爬樹得到這個嬰兒，抱養他作為兒子。七歲時跟隨鐘山大沙門僧儉出家，專心修習禪觀。宋太始二年，披頭散髮，赤著腳，穿著錦袍，往來於皖山劍水之下，用剪刀和拂塵懸掛在杖頭上，揹著行走。天鑒二年，梁武帝下詔詢問：『弟子煩惱疑惑未解，』
【English Translation】 English version Presented
Sages and Worthies Manifested in the Eastern Land
Dhyana Master Qin跋陀 (Qin跋陀 Chan Master)
He asked Dharma Master Sheng (Sheng Dharma Master), 'Which sutras and treatises do you lecture on?' Sheng replied, 'The Mahaprajnaparamita Sutra (大般若經).' The Master said, 'How do you explain the meaning of form and emptiness?' Sheng said, 'The aggregation of many subtle particles is called form; the absence of self-nature in many subtle particles is called emptiness.' The Master said, 'Before the many subtle particles have aggregated, what is it called?' Sheng was at a loss. The Master then asked, 'What other sutras and treatises do you lecture on?' Sheng replied, 'The Mahaparinirvana Sutra (大涅槃經).' The Master said, 'How do you explain the meaning of Nirvana?' Sheng said, 'Nirvana is non-birth, and 槃 is non-extinction; non-birth and non-extinction are therefore called Nirvana.' The Master said, 'That is the Nirvana of the Tathagata; this is the Nirvana of the Dharma Master.' Sheng said, 'Can the meaning of Nirvana have two interpretations? My understanding is just this; I wonder how the Dhyana Master explains Nirvana?' The Master picked up a ruyi scepter and said, 'Do you see it?' Sheng replied, 'I see it.' The Master said, 'What do you see?' Sheng replied, 'I see the ruyi scepter in the Dhyana Master's hand.' The Master threw the ruyi scepter on the ground and said, 'Do you see it?' Sheng replied, 'I see it.' The Master said, 'What do you see?' Sheng replied, 'I see the ruyi scepter in the Dhyana Master's hand falling to the ground.' The Master rebuked him, saying, 'With your understanding, you have not transcended the ordinary; how can your name resound throughout the universe?' He then brushed his sleeves and left. His disciples were filled with doubt and followed the Master to inquire, 'Our teacher's explanation of form, emptiness, and Nirvana does not accord with your meaning; we wonder how the Dhyana Master explains the meaning of form and emptiness?' The Master said, 'I am not saying that your teacher's explanation is incorrect; your teacher only explains the form and emptiness of the result, but does not understand how to explain the form and emptiness of the cause.' His disciples said, 'What is the form and emptiness of the cause?' The Master said, 'Because one subtle particle is empty, all subtle particles are empty; because all subtle particles are empty, one subtle particle is also empty. In the emptiness of one subtle particle, there are no many subtle particles; in the emptiness of many subtle particles, there is no one subtle particle.'
Dhyana Master Baozhi (Baozhi Chan Master)
Initially, the wife of the Zhu family of Dongyang in Jinling, on the third day of the third month, heard the cries of an infant in an eagle's nest. She climbed the tree with a ladder and obtained the infant, raising him as her son. At the age of seven, he followed the great Shramana Sengjian of Zhongshan to leave home and diligently practice Dhyana contemplation. In the second year of the Tai Shi era of the Song dynasty, he let his hair down, walked barefoot, wore brocade robes, and traveled back and forth under the Wan Mountain and Jian River, carrying scissors and a whisk suspended from the top of his staff. In the second year of the Tianjian era, Emperor Wu of Liang issued an edict asking, 'This disciple's vexations and doubts have not been resolved,'
除。何以治之。答曰十二。帝問。其旨如何。答曰。在書字時節刻漏中。帝益不曉 帝。嘗詔畫工張僧繇。寫師像。僧繇下筆。輒不自定。師遂以指𠢐面門。分披出十二面觀音。妙相殊麗。或慈或威。僧繇竟不能寫。他日與帝。臨江縱望。有物溯流而上。師以杖引之。隨杖而至。乃紫旃檀也。即以屬供奉官俞紹。令雕師像。頃刻而成。神采如生 師問一梵僧。承聞尊者喚我作屠兒。曾見我殺生么。曰見。師曰。有見見。無見見。不有不無見。若有見見。是凡夫見。無見見。是聲聞見。不有不無見。是外道見。未審尊者如何見。梵僧曰。你有此等見邪 師垂語曰。終日拈香擇火。不知身是道場。又曰。大道祇在目前。要且目前難睹。欲識大道真體。不離聲色言語。又曰。京都鄴都浩浩。還是菩提大道 師著。有大乘贊。不二頌。十二時歌。行世。天鑒十三年冬。將卒。忽告眾僧。令趨寺金剛神像。出置於外。乃密謂人曰。菩薩將去。旬日。無疾而終。舉體香耎。當十二月六日也。壽九十七。終時燃一燭。付后閣舍人吳慶。慶以事聞帝。帝嘆曰。大師不復留矣。燭者。其以後事囑我乎。因厚禮葬鐘山獨龍阜。敕陸倕制銘。王筠立碑于寺門。令處處傳遺焉。
善慧大士者
婺州義烏縣人也。齊建武四年丁丑五月
【現代漢語翻譯】 現代漢語譯本 除，用什麼方法來治理它？』 答道：『十二。』 皇帝問：『其中的要旨是什麼？』 答道：『在書寫文字、計算時間的過程中。』 皇帝更加不明白。 皇帝曾經詔令畫工張僧繇（Zhang Sengyou）畫師父的畫像。張僧繇下筆，總是不能確定。師父就用手指劃開面部的各個部分，分披出十二面觀音（Twelve-faced Guanyin）的形象，非常美妙，有的慈祥，有的威嚴。張僧繇最終不能畫成。有一天，（師父）和皇帝一起在江邊縱目遠望，有東西逆流而上。師父用手杖引導它，隨著手杖就到了岸邊，原來是紫旃檀（purple sandalwood）。就把它交給供奉官俞紹（Yu Shao），讓他找工匠雕刻師父的像，頃刻間就完成了，神采栩栩如生。 師父問一位梵僧（Brahmin monk）說：『聽說您稱我為屠夫，您曾見過我殺生嗎？』 梵僧說：『見過。』 師父說：『有見之見，無見之見，不有不無之見。如果是有見之見，那是凡夫的見解；無見之見，那是聲聞乘（Śrāvakayāna）的見解；不有不無之見，那是外道的見解。不知道您是怎麼看的？』 梵僧說：『你竟然有這樣的見解嗎？』 師父開示說：『整天拈香擇火，卻不知道自身就是道場。』 又說：『大道就在眼前，只是眼前難以見到。想要認識大道的真體，離不開聲色言語。』 又說：『京都鄴都（Ye capital）人來人往，熙熙攘攘，難道就是菩提大道嗎？』 師父著有《大乘贊》（Mahāyāna Praise）、《不二頌》（Non-duality Gatha）、《十二時歌》（Song of Twelve Hours），流傳於世。天鑒十三年冬天，將要去世時，忽然告訴眾僧，讓他們把寺廟的金剛神像（Vajra deity statue）搬到外面。然後悄悄地對人說：『菩薩要來接我了。』 十天後，無疾而終，全身柔軟散發香氣，時間是十二月初六。享年九十七歲。去世時點燃一支蠟燭，交給后閣舍人吳慶（Wu Qing）。吳慶把這件事稟告了皇帝，皇帝嘆息說：『大師不會再留下來了。蠟燭，是把後事囑託給我嗎？』 於是用豐厚的禮儀安葬在鐘山獨龍阜（Dulong Hill of Zhong Mountain），敕令陸倕（Lu Chui）撰寫銘文，王筠（Wang Jun）在寺門立碑，讓各地傳揚他的遺事。 善慧大士（Great Knight Shanhui） 是婺州義烏縣（Yiwu County of Wuzhou）人。齊建武四年丁丑五月
【English Translation】 English version 『How to cure it?』 He replied, 『Twelve.』 The Emperor asked, 『What is the essence of it?』 He replied, 『It is in the writing of characters and the calculation of time.』 The Emperor was even more confused. The Emperor once ordered the painter Zhang Sengyou (Zhang Sengyou) to paint a portrait of the master. Whenever Zhang Sengyou started to paint, he could never decide on a final form. The master then used his finger to delineate the various parts of his face, revealing the image of the Twelve-faced Guanyin (Twelve-faced Guanyin), which was extremely beautiful, sometimes compassionate, sometimes majestic. Zhang Sengyou was ultimately unable to paint it. One day, (the master) and the Emperor were gazing out over the river, and something was moving upstream. The master guided it with his staff, and it came to the shore following the staff. It turned out to be purple sandalwood (purple sandalwood). He then gave it to the court official Yu Shao (Yu Shao), instructing him to find craftsmen to carve a statue of the master. It was completed in an instant, with a lifelike spirit. The master asked a Brahmin monk (Brahmin monk), 『I heard that you call me a butcher. Have you ever seen me kill living beings?』 The Brahmin monk said, 『I have.』 The master said, 『The view of existence, the view of non-existence, the view of neither existence nor non-existence. If it is the view of existence, that is the view of ordinary people; the view of non-existence, that is the view of the Śrāvakayāna (Śrāvakayāna); the view of neither existence nor non-existence, that is the view of heretics. I wonder how you see it?』 The Brahmin monk said, 『Do you actually have such views?』 The master instructed, 『All day long, one picks incense and chooses fire, but does not know that one's own body is the Bodhimanda.』 He also said, 『The Great Way is right before your eyes, but it is difficult to see. If you want to know the true nature of the Great Way, you cannot separate from sound, form, speech, and language.』 He also said, 『The capital city of Ye (Ye capital) is bustling with people, is this the Bodhi Way?』 The master authored the Mahāyāna Praise (Mahāyāna Praise), the Non-duality Gatha (Non-duality Gatha), and the Song of Twelve Hours (Song of Twelve Hours), which are circulated in the world. In the winter of the thirteenth year of the Tianjian era, as he was about to pass away, he suddenly told the monks to move the Vajra deity statue (Vajra deity statue) of the temple outside. Then he secretly said to someone, 『The Bodhisattva is coming to receive me.』 Ten days later, he passed away without illness, his whole body soft and fragrant, on the sixth day of the twelfth month. He lived to be ninety-seven years old. When he passed away, he lit a candle and gave it to the court attendant Wu Qing (Wu Qing). Wu Qing reported this matter to the Emperor, who sighed and said, 『The great master will not stay any longer. The candle, is he entrusting his affairs to me?』 So he was buried with great ceremony on Dulong Hill of Zhong Mountain (Dulong Hill of Zhong Mountain), and Lu Chui (Lu Chui) was ordered to write the inscription, and Wang Jun (Wang Jun) erected a stele at the temple gate, so that his legacy would be spread everywhere. Great Knight Shanhui (Great Knight Shanhui) Was a native of Yiwu County of Wuzhou (Yiwu County of Wuzhou). In the fifth month of the fourth year of Jianwu in the Qi Dynasty
八日。降於雙林鄉傳宣慈家。本名翕。年十六。納劉氏女。名妙光。生普建普成二子。二十四。與里人稽亭浦漉魚。獲已沈籠水中。祝曰。去者適。止者留。人或謂之愚。會有天竺僧嵩頭陀曰。我與汝。毗婆尸佛所發誓。今兜率宮。衣缽見在。何日當還。因命臨水觀影。見圓光寶蓋。大士笑謂之曰。爐鞴之所多鈍鐵。良醫之門足病人。度生為急。何思彼樂乎。嵩指松山頂曰。此可棲矣。大士躬耕而居之。有人盜菽麥瓜果。大士即與籃籠盛去。日常營作。夜則行道。見釋迦金粟定光三如來。放光襲其體。大士乃曰。我得首楞嚴定。天嘉二年。感七佛相隨。釋迦引前。維摩接后。唯釋尊數顧共語。為我補處也。其山頂。黃云盤旋若蓋。因號云黃山 梁武帝。請講金剛經。土才升座。以尺揮桉一下。便下座。帝愕然。聖師曰。陛下還會么。帝曰不會。聖師曰。大士講經竟 又一日講經次。帝至。大眾皆起。唯士端坐不動。近臣報曰。聖駕在此。何不起。士曰。法地若動。一切不安 一日披衲頂冠靸履朝見。帝問。是僧邪。士以手指冠。帝曰。是道邪。士以手指靸履。帝曰。是俗邪。士以手指衲衣 心王銘曰。觀心空王。元妙難測。無形無相。有大神力。能滅千災。成就萬德。體性雖空。能施法則。觀之無形。呼之有聲。為大
【現代漢語翻譯】 現代漢語譯本：八日，（志公禪師）降生於雙林鄉傳宣慈家，本名翕。十六歲時，迎娶劉氏之女，名為妙光。生下普建、普成兩個兒子。二十四歲時，與鄉里人在稽亭浦捕魚，捕獲后將魚籠沉入水中，祝願說：『該走的就走，該留的就留。』有人認為他很愚蠢。這時有位來自天竺（古印度）的僧人嵩頭陀說：『我與你曾在毗婆尸佛（Vipassi Buddha）前發過誓願，現在兜率宮（Tusita Heaven）里，你的衣缽還在，何時才能回去呢？』於是讓他臨水觀看自己的影子，（志公禪師）看見圓光寶蓋。大士笑著對他說：『爐火鍛造之處多是鈍鐵，良醫之門聚集的都是病人。度化眾生是當務之急，為何思念彼處的安樂呢？』嵩頭陀指著松山頂說：『這裡可以居住。』大士親自耕種而居住在那裡。有人偷盜他的豆麥瓜果，大士就用籃子盛好給他們拿走。他白天勞作，夜晚則修行。看見釋迦（Sakyamuni）、金粟、定光三位如來，放出光明照在他的身上。大士於是說：『我得到了首楞嚴定（Surangama Samadhi）。』天嘉二年，（志公禪師）感應到七佛相隨，釋迦佛在前面引導，維摩詰（Vimalakirti）在後面接應，只有釋迦尊多次回頭與他說話，（這是因為）我是（未來佛）彌勒的補處啊。那山頂上，黃色的雲彩盤旋如傘蓋，因此被稱為云黃山。 梁武帝請（志公禪師）講解《金剛經》。（志公禪師）剛登上座位，用尺在桌案上敲了一下，便走下座位。梁武帝感到愕然。聖師說：『陛下領會了嗎？』梁武帝說：『沒有領會。』聖師說：『大士講經完畢。』又有一天，（志公禪師）正在講經，梁武帝駕到，大眾都站起來，只有（志公禪師）端坐不動。近臣稟報道：『聖駕在此，為何不起立？』（志公禪師）說：『法地如果動搖，一切都不安穩。』 有一天，（志公禪師）身披袈裟，頭戴帽子，腳穿鞋子去朝見梁武帝。梁武帝問：『是僧人嗎？』（志公禪師）用手指指帽子。梁武帝說：『是道士嗎？』（志公禪師）用手指指鞋子。梁武帝說：『是俗人嗎？』（志公禪師）用手指指袈裟。 《心王銘》說：『觀心空王，玄妙難測。無形無相，有大神力。能滅千災，成就萬德。體性雖空，能施法則。觀之無形，呼之有聲，為大……』
【English Translation】 English version: On the eighth day, (Zen Master Zhi Gong) was born into the Chuan Xuanci family in Shuanglin Township, his original name being Xi. At the age of sixteen, he married a woman from the Liu family, named Miaoguang. He had two sons, Pujian and Pucheng. At the age of twenty-four, he was fishing with the villagers in Jitingpu. After catching the fish, he submerged the fish trap into the water, praying: 'Those who should leave, leave; those who should stay, stay.' Some people thought he was foolish. At this time, a monk from Tianzhu (ancient India), named Song Toutuo, said: 'You and I made a vow before Vipassi Buddha. Now, in Tusita Heaven, your robe and bowl are still there. When will you return?' So he was asked to look at his reflection in the water, and (Zen Master Zhi Gong) saw a halo and a jeweled canopy. The Great Being smiled and said to him: 'The place where furnaces are used is full of dull iron, and the door of a good doctor is full of sick people. Saving sentient beings is the urgent task, why think of the happiness there?' Song Toutuo pointed to the top of Song Mountain and said: 'This is a place to live.' The Great Being cultivated the land himself and lived there. Someone stole his beans, wheat, melons, and fruits, and the Great Being would put them in a basket and give them away. He worked during the day and practiced at night. He saw Sakyamuni, Kanakavarna, and Dipankara, the three Tathagatas, emitting light on his body. The Great Being then said: 'I have attained the Surangama Samadhi.' In the second year of Tianjia, (Zen Master Zhi Gong) sensed the presence of the Seven Buddhas following him, with Sakyamuni Buddha leading the way and Vimalakirti following behind. Only Sakyamuni Buddha repeatedly turned back to speak to him, (because) I am the successor to (the future Buddha) Maitreya. On the top of that mountain, yellow clouds swirled like an umbrella, hence it was called Yunhuang Mountain. Emperor Wu of Liang invited (Zen Master Zhi Gong) to lecture on the Diamond Sutra. As soon as (Zen Master Zhi Gong) ascended the seat, he tapped the table with a ruler and then stepped down. Emperor Wu of Liang was stunned. The Holy Teacher said: 'Has Your Majesty understood?' Emperor Wu of Liang said: 'I have not understood.' The Holy Teacher said: 'The Great Being has finished lecturing.' Another day, while (Zen Master Zhi Gong) was lecturing, Emperor Wu of Liang arrived, and the crowd stood up, but (Zen Master Zhi Gong) remained seated. A close official reported: 'The Holy Presence is here, why not stand up?' (Zen Master Zhi Gong) said: 'If the Dharma ground shakes, everything will be unstable.' One day, (Zen Master Zhi Gong) wore a kasaya, a hat, and shoes to pay homage to Emperor Wu of Liang. Emperor Wu of Liang asked: 'Is he a monk?' (Zen Master Zhi Gong) pointed to his hat. Emperor Wu of Liang said: 'Is he a Taoist?' (Zen Master Zhi Gong) pointed to his shoes. Emperor Wu of Liang said: 'Is he a layman?' (Zen Master Zhi Gong) pointed to his kasaya. The 'Mind King Inscription' says: 'Observing the mind, the Empty King, profound and difficult to fathom. Without form or appearance, possessing great divine power. Able to extinguish thousands of disasters, accomplishing myriad virtues. Although the essence is empty, it can bestow laws. Observing it is formless, calling it has a sound, it is great...'
法將。心戒傳經。水中鹽味。色里膠青。決定是有。不見其形。心王亦爾。身內居停。面門出入。應物隨情。自在無礙。所作皆成。了本識心。識心見佛。是心是佛。是佛是心。唸唸佛心。佛心念佛。欲得早成。戒心自律。凈律凈心。心即是佛。除此心王。更無別佛。欲求成佛。莫染一物。心性雖空。貪嗔體實。入此法門。端坐成佛。到彼岸已。得波羅蜜。慕道真士。自觀自心。知佛在內。不向外尋。即心即佛。即佛即心。心明識佛。曉了識心。離心非佛。離佛非心。非佛莫測。無所堪任。執空滯寂。於此漂沉。諸佛菩薩。非此安心。明心大士。悟此元音。身心性妙。用無更改。是故智者。放心自在。莫言心王。空無體性。能使色身。作邪作正。非有非無。隱顯不定。心性離空。能凡能聖。是故相勸。好自防慎。剎那造作。還復漂沉。清凈心智。如世黃金。般若法藏。並在身心。無為法寶。非淺非深。諸佛菩薩。了此本心。有緣遇者。非去來今 有偈曰。夜夜抱佛眠。朝朝還共起。起坐鎮相隨。語默同居止。纖毫不相離。如身影相似。欲識佛去處。祇這語聲是 又曰。空手把鋤頭。步行騎水牛。人從橋上過。橋流水不流 又曰。有物先天地。無形本寂寥。能為萬象主。不逐四時凋 四相偈。曰生曰老。曰病曰死。識托
【現代漢語翻譯】 現代漢語譯本： 法將（精通佛法的修行者）。心戒傳經（通過持守戒律來傳承佛法）。水中鹽味（水中的鹽味），色里膠青（顏料中的膠和青色）。決定是有（確實存在），不見其形（卻看不見它們的形狀）。心王亦爾（心王也是如此），身內居停（它居住在身體之內）。面門出入（通過眼耳口鼻出入），應物隨情（隨著外物和情感而變化）。自在無礙（自由自在，沒有阻礙），所作皆成（所做的事情都能成功）。了本識心（明白根本，認識自心），識心見佛（認識自心就能見到佛）。是心是佛（這心就是佛），是佛是心（這佛就是心）。唸唸佛心（念念不忘佛心），佛心念佛（佛心也在念佛）。欲得早成（想要早日成就），戒心自律（就要用戒律來約束自己的心）。凈律凈心（清凈戒律，清凈自心），心即是佛（心就是佛）。除此心王（除了這個心王），更無別佛（再沒有其他的佛）。欲求成佛（想要成就佛果），莫染一物（就不要沾染任何事物）。心性雖空（心性雖然是空性的），貪嗔體實（貪婪和嗔恨的本體卻是真實的）。入此法門（進入這個法門），端坐成佛（端坐就能成佛）。到彼岸已（到達彼岸之後），得波羅蜜（就能獲得波羅蜜，意為到達彼岸）。慕道真士（仰慕真理的修行人），自觀自心（要自己觀察自己的心）。知佛在內（知道佛就在自己的內心），不向外尋（不要向外尋求）。即心即佛（心就是佛），即佛即心（佛就是心）。心明識佛（心明瞭就能認識佛），曉了識心（明白就能認識心）。離心非佛（離開心就沒有佛），離佛非心（離開佛就沒有心）。非佛莫測（不是佛就無法測度），無所堪任（什麼都做不了）。執空滯寂（執著于空性，停留在寂靜之中），於此漂沉（就會在這裡沉淪）。諸佛菩薩（所有的佛和菩薩），非此安心（不是這樣安住自己的心）。明心大士（明白心的大菩薩），悟此元音（領悟了這個根本的音聲）。身心性妙（身心和自性是微妙的），用無更改（作用是不會改變的）。是故智者（所以智者），放心自在（放下心，自在無礙）。莫言心王（不要說心王），空無體性（是空無自性的）。能使色身（它能使這個色身），作邪作正（作惡或者行善）。非有非無（非有非無），隱顯不定（隱藏或者顯現，沒有定性）。心性離空（心性遠離空性），能凡能聖（能成為凡人，也能成為聖人）。是故相勸（所以互相勸勉），好自防慎（好好地防備和謹慎）。剎那造作（一剎那的造作），還復漂沉（還會再次沉淪）。清凈心智（清凈的心和智慧），如世黃金（就像世間的黃金一樣珍貴）。般若法藏（般若的法藏），並在身心（就在身心之中）。無為法寶（無為的法寶），非淺非深（不淺不深）。諸佛菩薩（所有的佛和菩薩），了此本心（明白了這個根本的心）。有緣遇者（有緣遇到的人），非去來今（不是過去、現在、未來）。 有偈曰（有一首偈子說）：夜夜抱佛眠（每天晚上抱著佛睡覺），朝朝還共起（每天早上還一起起床）。起坐鎮相隨（起身和坐下都緊緊相隨），語默同居止（說話和沉默都一起居住）。纖毫不相離（一絲一毫也不分離），如身影相似（就像身影一樣相似）。欲識佛去處（想要知道佛在哪裡），祇這語聲是（就在這說話的聲音里）。 又曰（又說）：空手把鋤頭（空著手拿著鋤頭），步行騎水牛（步行騎著水牛）。人從橋上過（人從橋上走過），橋流水不流（橋流水卻不流動）。 又曰（又說）：有物先天地（有一樣東西先於天地而存在），無形本寂寥（沒有形狀，本來是寂靜的）。能為萬象主（能成為萬物的根本），不逐四時凋（不隨著四季而凋零）。 四相偈（四相偈）：曰生曰老（有生就有老），曰病曰死（有病就有死），識托（意識寄託）。
【English Translation】 English version: Dharma General (one who is proficient in the Buddha's teachings). Heart-Precepts Transmission of Sutras (transmitting the Dharma through upholding precepts). Salt taste in water, glue and blue in color. Definitely existent, yet their forms unseen. The Mind-King is also like this, residing within the body. Entering and exiting through the facial orifices, responding to things according to emotions. Free and unhindered, all actions are accomplished. Understanding the root, recognizing the mind, recognizing the mind, seeing the Buddha. This mind is the Buddha, this Buddha is the mind. Constantly mindful of the Buddha-mind, the Buddha-mind is mindful of the Buddha. If you wish to achieve enlightenment quickly, use precepts to discipline your mind. Purify the precepts, purify the mind, the mind is the Buddha. Apart from this Mind-King, there is no other Buddha. If you wish to become a Buddha, do not be attached to anything. Although the nature of the mind is empty, greed and anger are substantial. Enter this Dharma gate, sit upright and become a Buddha. Having reached the other shore, attain Paramita (perfection). Admirers of the Way, true practitioners, observe your own minds. Know that the Buddha is within, do not seek externally. Mind is Buddha, Buddha is mind. When the mind is clear, recognize the Buddha; when you understand, recognize the mind. Apart from the mind, there is no Buddha; apart from the Buddha, there is no mind. One who is not a Buddha cannot fathom, is incapable of anything. Clinging to emptiness, stagnating in silence, one will drift and sink here. All Buddhas and Bodhisattvas do not settle their minds in this way. Great Bodhisattvas who understand the mind, awaken to this original sound. The body, mind, and nature are wondrous, their function never changes. Therefore, wise ones, let go of the mind and be free. Do not say that the Mind-King is empty and without substance. It can cause the physical body to do evil or good. Neither existent nor non-existent, sometimes hidden, sometimes revealed, uncertain. The nature of the mind transcends emptiness, capable of being ordinary or saintly. Therefore, I advise you to be careful and cautious. A moment of creation, and you will drift and sink again. A pure mind and wisdom are like gold in the world. The treasury of Prajna Dharma is within the body and mind. The treasure of non-action is neither shallow nor deep. All Buddhas and Bodhisattvas understand this original mind. Those who encounter it through affinity are not bound by past, present, or future. A verse says: 'Every night I sleep embracing the Buddha, every morning I rise together with the Buddha. Rising and sitting, we always accompany each other, speaking and silent, we dwell together. Not separated by a hair's breadth, like a shadow. If you want to know where the Buddha is, it is just this voice.' It is also said: 'Empty-handed, I hold a hoe; walking, I ride a water buffalo. People pass over the bridge, but the bridge flows and the water does not flow.' It is also said: 'There is something that existed before heaven and earth, without form, originally solitary. It can be the master of all phenomena, not withering with the four seasons.' The Gatha of the Four Marks: 'Birth, old age, sickness, death, consciousness relies on.'
浮泡起。生從愛慾來。昔時曾長大。今日復嬰孩。星眼隨人轉。朱脣向乳開。為憐迷覺性。還卻受輪迴。覽鏡容顏改。登階氣力衰。咄哉今已老。趨拜覆還虧。身似臨崖樹。心如念水龜。尚猶耽有漏。不肯學無為。忽染沉痾疾。因成臥病身。妻兒愁不語。朋友厭相親。楚痛抽千脈。呻吟徹四鄰。不知前路險。猶尚恣貪嗔。精魄隨生路。遊魂入死關。祇聞千萬去。不見一人還。寶馬空嘶立。庭華永絕攀。早求無上道。應免四方山 大士。于陳宣帝大建元年四月。告眾曰。我從第四天來。為度眾生。汝等慎護三業。精勤六度。行懺悔法。免墮三塗。至二十四日。入于涅槃。壽七十三。阇維。收舍利頂骨。葬雙林。
南嶽慧思禪師
武津李氏子。因志公。令人傳語曰。何不下山教化眾生。目視雲漢作甚麼。師曰。三世諸佛。被我一口吞盡。何處更有眾生可化 示眾曰。道源不遠。性海非遙。但向己求。莫從他覓。覓即不得。得亦不真 偈曰。頓悟心源開寶藏。隱顯靈通現真相。獨行獨坐常巍巍。百億化身無數量。縱令逼塞滿虛空。看時不見微塵相。可笑物兮無比況。口吐明珠光晃晃。尋常見說不思議。一語標名言下當 又曰。天不能蓋地不載。無去無來無障礙。無長無短無青黃。不在中間及內外。超羣出衆太虛
【現代漢語翻譯】 現代漢語譯本 浮泡升起，生命的產生源於愛慾（愛和慾望）。過去曾經長大，今天又成了嬰兒。明亮的眼睛隨著人轉動，紅潤的嘴唇張開吮吸乳汁。因為憐憫迷惑的覺性，反而再次承受輪迴之苦。照鏡子容顏改變，登上臺階氣力衰退。唉，如今已經老了，趨行拜謁也感到吃力。身體好像臨近懸崖的樹木，心就像想念水的烏龜。還仍然沉溺於有漏之法，不肯學習無為之道。忽然染上沉重的疾病，因此臥病在床。妻子兒女憂愁不語，朋友也厭倦親近。劇烈的疼痛抽動全身的經脈，**徹四鄰。不知道前方的道路危險，還仍然放縱貪婪和嗔恨。精魄隨著生命之路而去，遊魂進入死亡之關。只聽說千千萬萬的人死去，不見一人返回。寶馬空自嘶鳴站立，庭院中的花朵永遠斷絕攀折。早日尋求無上的佛道，應該可以免除在四方山中輪迴。 大士（指慧思禪師）。在陳宣帝大建元年四月，告訴眾人說：『我從第四天來，爲了度化眾生。你們要謹慎守護身、口、意三業，精勤修習佈施、持戒、忍辱、精進、禪定、智慧六度。修行懺悔之法，免於墮入地獄、餓鬼、畜生三惡道。』到二十四日，入于涅槃（佛教指修行者證得的最高境界，即解脫生死輪迴的狀態），享年七十三歲。火化后，收取捨利（佛教聖物，通常指高僧火化后的遺骨）中的頂骨，安葬在雙林。
南嶽慧思禪師
武津李氏之子。因為志公（南北朝時期著名僧人），讓人傳話說：『為什麼不下山教化眾生，只是看著天上的雲彩做什麼？』禪師說：『三世諸佛（過去、現在、未來一切諸佛），都被我一口吞盡，哪裡還有眾生可以教化？』 開示眾人說：『道源（真理的源頭）不遠，性海（本性的海洋）並非遙遠。只要向自己內心尋求，不要從他人那裡尋找。向外尋找就無法得到，即使得到也不是真實的。』 偈語說：『頓悟心源開啟寶藏，隱沒和顯現都靈通，呈現真實面貌。獨自行走獨自端坐，常常巍然不動，百億化身無數量。縱然擁擠充滿虛空，觀看時也見不到微塵的形相。可笑的事物啊，沒有什麼可以比擬，口中吐出明珠光芒閃耀。常常聽人說不可思議，一語點明當下就明白。』 又說：『天不能覆蓋，地不能承載，無去無來沒有障礙。無長無短無青黃，不在中間也不在內外。超越群體超出大眾，廣大虛空。』
【English Translation】 English version Floating bubbles rise. Life arises from love and desire (craving and lust). Once it grew up, today it is again an infant. Starry eyes follow people's movements, and crimson lips open to suckle milk. Pitying the deluded awakened nature, it returns to endure the cycle of reincarnation. Looking in the mirror, the face changes; climbing the stairs, strength declines. Alas, now it is old, and even bowing and prostrating become difficult. The body is like a tree near a cliff, the mind like a turtle longing for water. Still indulging in conditioned existence, unwilling to learn non-action. Suddenly contracting a severe illness, one becomes bedridden. Wife and children are silent with sorrow, and friends are weary of being close. Sharp pain draws through a thousand veins, **throughout the neighborhood. Not knowing the danger of the road ahead, one still indulges in greed and anger. The spirit follows the path of life, and the wandering soul enters the gate of death. One only hears of thousands upon thousands departing, and sees not a single one returning. The precious horse stands neighing in vain, and the flowers in the courtyard are forever beyond reach. Seek the unsurpassed path early, and one should be freed from the cycle of rebirth in the four directions (referring to the cycle of birth and death).' The Bodhisattva (referring to Huisi Chan Master). In the first year of the Dajian era of Emperor Xuan of Chen, in the fourth month, he told the assembly: 'I come from the fourth heaven to liberate sentient beings. You must carefully guard the three karmas (body, speech, and mind), diligently cultivate the six perfections (generosity, morality, patience, diligence, concentration, and wisdom). Practice the method of repentance to avoid falling into the three evil realms (hell, hungry ghosts, and animals).' On the twenty-fourth day, he entered Nirvana (the ultimate state of enlightenment, liberation from the cycle of birth and death), at the age of seventy-three. After cremation, the skull relic (sacred objects, usually the remains of eminent monks after cremation) was collected and buried in Shuanglin.
Chan Master Huisi of Nanyue
The son of the Li family of Wujin. Because of Zhigong (a famous monk of the Northern and Southern Dynasties), he sent someone to say: 'Why don't you go down the mountain to teach sentient beings, and just look at the clouds in the sky?' The Chan Master said: 'The Buddhas of the three times (past, present, and future) have all been swallowed by me in one gulp, where are there any sentient beings to teach?' He instructed the assembly: 'The source of the Tao (the source of truth) is not far away, and the sea of nature (the ocean of inherent nature) is not distant. Just seek within yourself, do not seek from others. Seeking externally will not lead to attainment, and even if you attain something, it will not be genuine.' The verse says: 'Sudden enlightenment of the mind-source opens the treasure trove, hidden and manifest are all spiritually connected, revealing the true appearance. Walking alone and sitting alone, always majestic and unmoving, hundreds of billions of manifestations are countless. Even if crowded and filling the void, when looking, one cannot see the form of a dust mote. Laughable things, there is nothing to compare, the mouth spits out bright pearls, shining brightly. Often hear people say inconceivable, one word points out, and one understands immediately.' He also said: 'Heaven cannot cover, earth cannot bear, no going, no coming, no obstacles. No long, no short, no blue, no yellow, not in the middle, nor inside or outside. Surpassing the group, exceeding the multitude, vast emptiness.'
元。指物傳心人不會。
天臺山修禪寺智者禪師
諱智顗。荊州華容陳氏子。在南嶽誦法華經。至藥王品曰是真精進是名真法供養如來。於是悟法華三昧。獲旋陀羅尼。見靈山一會。儼然未散。
泗州僧伽大聖
或問。師何姓。師曰姓何。曰何國人。師曰。何國人。
天臺山豐干禪師
因寒山問。古鏡未磨時。如何照燭。師曰。冰壺無影像。猿猴探水月。曰此是不照燭也。更請道看。師曰。萬德不將來。教我道甚麼。寒山拾得。俱作禮而退 師欲游五臺。問寒山拾得曰。汝共我去游五臺。便是我同流。若不共我去游五臺。不是我同流。山曰。你去游五臺作甚麼。師曰。禮文殊。山曰。你不是我同流 師尋獨入五臺。逢一老人。便問。莫是文殊么。曰豈可有二文殊。師作禮未起。忽然不見。
天臺山寒山子
因眾僧炙茄次。將茄串向一僧背上打一下。僧回首。山呈起茄串曰。是甚麼。僧曰。這風顛漢。山向傍僧曰。你道。這僧費卻我多少鹽錯 因趙州游天臺。路次相逢。山見牛跡問州曰。上座還識牛么。州曰不識。山指牛跡曰。此是五百羅漢遊山。州曰。既是羅漢。為甚麼卻作牛去。山曰。蒼天蒼天。州呵呵大笑。山曰。作甚麼。州曰。蒼天蒼天。山曰。這廝兒。宛
【現代漢語翻譯】 現代漢語譯本：
元，指物傳心，人不會。
天臺山修禪寺智者禪師（智者大師，天臺宗的實際創始人）
諱智顗（名智顗），荊州華容陳氏之子。在南嶽誦《法華經》，至《藥王品》曰：『是真精進，是名真法供養如來。』於是悟法華三昧（通過修習《法華經》而證得的禪定），獲旋陀羅尼（一種記憶和理解佛法的能力），見靈山一會（釋迦牟尼佛在靈鷲山說法的大會），儼然未散。
泗州僧伽大聖（唐代高僧，被認為是觀音菩薩的化身）
或問：『師何姓？』師曰：『姓何？』曰：『何國人？』師曰：『何國人？』
天臺山豐干禪師（唐代天臺山國清寺的禪僧）
因寒山（唐代隱士，詩僧）問：『古鏡未磨時，如何照燭？』師曰：『冰壺無影像，猿猴探水月。』曰：『此是不照燭也，更請道看。』師曰：『萬德不將來，教我道甚麼？』寒山拾得（寒山的同伴，也是一位隱士和詩僧），俱作禮而退。師欲游五臺山（文殊菩薩的道場），問寒山拾得曰：『汝共我去游五臺，便是我同流。若不共我去游五臺，不是我同流。』山曰：『你去游五臺作甚麼？』師曰：『禮文殊。』山曰：『你不是我同流。』師尋獨入五臺，逢一老人，便問：『莫是文殊么？』曰：『豈可有二文殊？』師作禮未起，忽然不見。
天臺山寒山子（唐代隱士，詩僧）
因眾僧炙茄次，將茄串向一僧背上打一下。僧回首，山呈起茄串曰：『是甚麼？』僧曰：『這風顛漢。』山向傍僧曰：『你道，這僧費卻我多少鹽錯？』因趙州（趙州從諗禪師，唐代著名禪師）游天臺，路次相逢。山見牛跡問州曰：『上座還識牛么？』州曰：『不識。』山指牛跡曰：『此是五百羅漢（佛教修行者，已證悟阿羅漢果位）遊山。』州曰：『既是羅漢，為甚麼卻作牛去？』山曰：『蒼天蒼天。』州呵呵大笑。山曰：『作甚麼？』州曰：『蒼天蒼天。』山曰：『這廝兒，宛』 English version:
Original, pointing directly at the mind, people don't understand.
Zen Master Zhi Zhe (Zhiyi) of Xiuchan Temple on Mount Tiantai (The actual founder of the Tiantai school)
His taboo name was Zhiyi, son of the Chen family of Huarong, Jingzhou. While reciting the Lotus Sutra on Mount Nanyue, upon reaching the Chapter on King of Medicine, which says, 'This is true diligence, this is called truly offering to the Tathagata,' he awakened to the Lotus Samadhi (a state of meditative absorption attained through the practice of the Lotus Sutra), attained the Dharani of Rotation (a capacity for remembering and understanding the Dharma), and saw the assembly on Vulture Peak (the assembly where Shakyamuni Buddha preached on Vulture Peak), as if it had not yet dispersed.
The Great Sage Sengqie of Sizhou (A prominent Tang Dynasty monk, considered an incarnation of Avalokiteśvara)
Someone asked: 'What is the master's surname?' The master said: 'What surname?' The person said: 'What country are you from?' The master said: 'What country are you from?'
Zen Master Fenggan of Mount Tiantai (A Chan monk of Guoqing Temple on Mount Tiantai during the Tang Dynasty)
Because Hanshan (A recluse and poet-monk of the Tang Dynasty) asked: 'When the ancient mirror is not yet polished, how does it illuminate?' The master said: 'The ice pot has no reflection, the monkey gropes for the moon in the water.' Hanshan said: 'This is not illuminating. Please say more.' The master said: 'Ten thousand virtues do not come, what can I say?' Hanshan and Shide (Hanshan's companion, also a recluse and poet-monk) both bowed and withdrew. The master wanted to travel to Mount Wutai (the Bodhimanda of Manjusri), and asked Hanshan and Shide: 'If you go with me to Mount Wutai, then you are of my stream. If you do not go with me to Mount Wutai, you are not of my stream.' Hanshan said: 'What are you going to do at Mount Wutai?' The master said: 'To pay homage to Manjusri.' Hanshan said: 'You are not of my stream.' The master then went alone to Mount Wutai, met an old man, and asked: 'Could you be Manjusri?' The old man said: 'How could there be two Manjusris?' The master bowed but had not yet risen when the old man suddenly disappeared.
Hanshanzi of Mount Tiantai (A recluse and poet-monk of the Tang Dynasty)
Once, while the monks were roasting eggplants, he took a string of eggplants and hit a monk on the back. The monk turned his head, and Hanshan presented the string of eggplants, saying: 'What is this?' The monk said: 'This crazy fool.' Hanshan said to the monks beside him: 'Tell me, how much salt and vinegar did this monk cost me?' Once, Zhao Zhou (Zen Master Zhaozhou Congshen, a famous Chan master of the Tang Dynasty) was traveling to Mount Tiantai and met Hanshan on the road. Hanshan saw an ox track and asked Zhao Zhou: 'Does the venerable one recognize the ox?' Zhao Zhou said: 'I do not recognize it.' Hanshan pointed to the ox track and said: 'These are five hundred Arhats (Buddhist practitioners who have attained the state of Arhatship) traveling in the mountains.' Zhao Zhou said: 'Since they are Arhats, why have they become oxen?' Hanshan said: 'Heaven, heaven.' Zhao Zhou laughed loudly. Hanshan said: 'What are you doing?' Zhao Zhou said: 'Heaven, heaven.' Hanshan said: 'This fellow, truly'
【English Translation】 Original, pointing directly at the mind, people don't understand.
Zen Master Zhi Zhe (Zhiyi) of Xiuchan Temple on Mount Tiantai
His taboo name was Zhiyi, son of the Chen family of Huarong, Jingzhou. While reciting the Lotus Sutra on Mount Nanyue, upon reaching the Chapter on King of Medicine, which says, 'This is true diligence, this is called truly offering to the Tathagata,' he awakened to the Lotus Samadhi, attained the Dharani of Rotation, and saw the assembly on Vulture Peak, as if it had not yet dispersed.
The Great Sage Sengqie of Sizhou
Someone asked: 'What is the master's surname?' The master said: 'What surname?' The person said: 'What country are you from?' The master said: 'What country are you from?'
Zen Master Fenggan of Mount Tiantai
Because Hanshan asked: 'When the ancient mirror is not yet polished, how does it illuminate?' The master said: 'The ice pot has no reflection, the monkey gropes for the moon in the water.' Hanshan said: 'This is not illuminating. Please say more.' The master said: 'Ten thousand virtues do not come, what can I say?' Hanshan and Shide both bowed and withdrew. The master wanted to travel to Mount Wutai, and asked Hanshan and Shide: 'If you go with me to Mount Wutai, then you are of my stream. If you do not go with me to Mount Wutai, you are not of my stream.' Hanshan said: 'What are you going to do at Mount Wutai?' The master said: 'To pay homage to Manjusri.' Hanshan said: 'You are not of my stream.' The master then went alone to Mount Wutai, met an old man, and asked: 'Could you be Manjusri?' The old man said: 'How could there be two Manjusris?' The master bowed but had not yet risen when the old man suddenly disappeared.
Hanshanzi of Mount Tiantai
Once, while the monks were roasting eggplants, he took a string of eggplants and hit a monk on the back. The monk turned his head, and Hanshan presented the string of eggplants, saying: 'What is this?' The monk said: 'This crazy fool.' Hanshan said to the monks beside him: 'Tell me, how much salt and vinegar did this monk cost me?' Once, Zhao Zhou was traveling to Mount Tiantai and met Hanshan on the road. Hanshan saw an ox track and asked Zhao Zhou: 'Does the venerable one recognize the ox?' Zhao Zhou said: 'I do not recognize it.' Hanshan pointed to the ox track and said: 'These are five hundred Arhats traveling in the mountains.' Zhao Zhou said: 'Since they are Arhats, why have they become oxen?' Hanshan said: 'Heaven, heaven.' Zhao Zhou laughed loudly. Hanshan said: 'What are you doing?' Zhao Zhou said: 'Heaven, heaven.' Hanshan said: 'This fellow, truly'
有大人之作。
天臺山拾得子
一日掃地。寺主問。汝名拾得。因豐干拾得汝歸。汝畢竟姓個甚麼。拾得放下掃帚。叉手而立。主再問。拾得拈掃帚。掃地而去。寒山捶胸曰。蒼天蒼天。拾得曰。作甚麼。山曰。不見道。東家人死。西家人助哀。二人作舞笑哭而出 國清寺半月念戒眾集。拾得拍手曰。聚頭作想。那事如何。維那叱之。得曰。大德且住。無嗔即是戒。心凈即出家。我性與你合。一切法無差。
明州奉化縣布袋和尚
自稱契此。形裁腲脮。蹙額皤腹。出語無定。寢臥隨處。常以杖荷一布囊並破席。凡供身之具。盡貯囊中。入廛肆聚落。見物則乞。或醯醢魚𦵔。才接入口。分少許投囊中。時號長汀子 一日有僧。在師前行。師乃拊其背。僧回首。師曰。乞我(一文)錢。曰道得即與汝一文。師放下布袋。叉手而立 白鹿和尚問。如何是布袋。師便放下布袋。曰如何是布袋下事。師負之而去 先保福和尚問。如何是佛法大意。師放下布袋叉手。福曰。為祇如此。為更有向上事。師負之而去 師在街衢立。有僧問。和尚在這裡作甚麼。師曰。等個人。曰來也來也。師曰。汝不是這個人。曰如何是這個人。師曰。乞我一文錢 師有歌曰。祇個心心心是佛。十方世界最靈物。縱橫妙用可憐
【現代漢語翻譯】 現代漢語譯本： 這是大人物的手筆。
天臺山拾得（Shi De，人名）禪師
有一天，拾得在掃地。寺廟住持問他：『你名叫拾得，是因為豐干（Feng Gan，人名）和尚把你撿回來。你到底姓什麼？』拾得放下掃帚，合掌而立。住持再次問他，拾得拿起掃帚，掃地離開了。寒山（Han Shan，人名）捶胸說道：『蒼天啊蒼天。』拾得問：『做什麼？』寒山說：『沒聽過嗎？東家死了人，西家人幫忙哀悼。』兩人跳著舞笑著哭著離開了。 國清寺（Guo Qing Temple，地名）每月兩次的念戒儀式上，僧眾聚集。拾得拍手說：『聚在一起胡思亂想，那件事怎麼樣了？』維那（Vina，寺院職務）呵斥他。拾得說：『大德（Da De，對僧人的尊稱）且慢。沒有嗔怒就是戒律，心清凈就是出家。我的本性與你相合，一切法沒有差別。』
明州奉化縣布袋（Bu Dai，外號）和尚
自稱契此（Qi Ci，法號）。體態肥胖，額頭有皺紋，肚子很大。說話沒有定準，睡覺隨處都可以。經常用枴杖挑著一個布袋和破蓆子，所有生活用品都裝在布袋里。進入街市村落，見到東西就乞討。有時是醋、肉醬、魚蝦等食物，剛接到嘴裡，就分一點放進布袋里。當時人稱他為長汀子（Chang Ting Zi，外號）。 有一天，有個僧人在布袋和尚前面走。布袋和尚拍他的背。僧人回頭，布袋和尚說：『乞討我一文錢。』僧人說：『說得對就給你一文錢。』布袋和尚放下布袋，合掌而立。 白鹿（Bai Lu，人名）和尚問：『什麼是布袋？』布袋和尚就放下布袋。白鹿和尚問：『什麼是放下布袋之後的事？』布袋和尚背起布袋離開了。 先保福（Bao Fu，人名）和尚問：『什麼是佛法大意？』布袋和尚放下布袋，合掌。保福和尚說：『只是這樣嗎？還有更深層次的嗎？』布袋和尚背起布袋離開了。 布袋和尚站在街上，有個僧人問：『和尚在這裡做什麼？』布袋和尚說：『等一個人。』僧人說：『來了來了。』布袋和尚說：『你不是這個人。』僧人說：『什麼是這個人？』布袋和尚說：『乞討我一文錢。』 布袋和尚有歌唱道：『就是這個心心心是佛，十方世界最靈妙的物。縱橫妙用真可憐。』
【English Translation】 English version: This is the work of a great man.
Zen Master Shi De (Shi De, name) of Tiantai Mountain
One day, Shi De was sweeping the floor. The abbot of the temple asked him, 'Your name is Shi De because Feng Gan (Feng Gan, name) monk picked you up. What is your surname after all?' Shi De put down the broom, put his palms together and stood upright. The abbot asked him again, Shi De picked up the broom and left, sweeping the floor. Han Shan (Han Shan, name) beat his chest and said, 'Oh heavens, oh heavens.' Shi De asked, 'What are you doing?' Han Shan said, 'Haven't you heard? When a family in the east loses someone, the family in the west helps to mourn.' The two danced, laughed, and cried as they left. At the Guo Qing Temple's (Guo Qing Temple, place name) twice-monthly recitation of precepts, the monks gathered. Shi De clapped his hands and said, 'Gathering together to speculate, how is that matter going?' The Vina (Vina, temple position) scolded him. Shi De said, 'Great Virtue (Da De, respectful term for monks), please wait. Without anger is the precept, a pure heart is ordination. My nature is in harmony with yours, all dharmas are without difference.'
Cloth Bag (Bu Dai, nickname) Monk of Fenghua County, Mingzhou
He called himself Qi Ci (Qi Ci, Dharma name). His figure was plump, his forehead wrinkled, and his belly large. His speech was unpredictable, and he slept anywhere. He often carried a cloth bag and a broken mat on a staff, and all his belongings were stored in the bag. He entered markets and villages, begging for whatever he saw. Sometimes it was vinegar, meat sauce, fish, or shrimp, and as soon as he received it, he would put a little into the bag. At that time, people called him Chang Ting Zi (Chang Ting Zi, nickname). One day, a monk was walking in front of the Cloth Bag Monk. The Cloth Bag Monk patted him on the back. The monk turned around, and the Cloth Bag Monk said, 'Beg me for a coin.' The monk said, 'If you can say it right, I will give you a coin.' The Cloth Bag Monk put down the cloth bag, put his palms together and stood upright. Monk Bai Lu (Bai Lu, name) asked, 'What is the cloth bag?' The Cloth Bag Monk put down the cloth bag. Monk Bai Lu asked, 'What is the matter after putting down the cloth bag?' The Cloth Bag Monk carried the cloth bag and left. Monk Xian Bao Fu (Bao Fu, name) asked, 'What is the great meaning of the Buddha Dharma?' The Cloth Bag Monk put down the cloth bag and put his palms together. Monk Bao Fu said, 'Is it just like this? Is there anything deeper?' The Cloth Bag Monk carried the cloth bag and left. The Cloth Bag Monk was standing on the street, and a monk asked, 'What are you doing here, Monk?' The Cloth Bag Monk said, 'Waiting for someone.' The monk said, 'Coming, coming.' The Cloth Bag Monk said, 'You are not that person.' The monk said, 'Who is that person?' The Cloth Bag Monk said, 'Beg me for a coin.' The Cloth Bag Monk had a song that said, 'This very mind, mind, mind is Buddha, the most wondrous thing in the ten directions. Its versatile and wonderful use is truly pitiable.'
生。一切不如心真實。騰騰自在無所為。閑閑究竟出家兒。若睹目前真大道。不見纖毫也大奇。萬法何殊心何異。何勞更用尋經義。心王本自絕多知。智者祇明無學地。非聖非凡復若何。不強分別聖情孤。無價心珠本圓凈。凡是異相妄空呼。人能弘道道分明。無量清高稱道情。攜錫若登故國路。莫愁諸處不聞聲 又有偈曰。是非憎愛世偏多。子細思量奈我何。寬卻肚腸須忍辱。豁開心地任從他。若逢知己須依分。縱遇冤家也共和。若能了此心頭事。自然證得六波羅。我有一布袋。虛空無掛礙。展開遍十方。入時觀自在。吾有三寶堂。里空無色相。不高亦不低。無遮亦無障。學者體不如。來者難得樣。智慧解安排。千中無一匠。四門四果生。十方盡供養。吾有一軀佛。世人皆不識。不塑亦不裝。不雕亦不刻。無一滴灰泥。無一點彩色。人畫畫不成。賊偷偷不得。體相本自然。清凈非拂拭。雖然是一軀。分身千百億 又有偈曰。一缽千家飯。孤身萬里游。青目睹人少。問路白雲頭 梁貞明三年丙子三月。師將示滅。于岳林寺東廊下。端坐磐石。而說偈曰。彌勒真彌勒。分身千百億。時時示時人。時人自不識。偈畢。安然而化。其後復現於他州。亦負布袋而行。四眾競圖其像。
法華志言大士
壽春許氏子。弱
【現代漢語翻譯】 現代漢語譯本 生。一切不如心真實。騰騰自在無所為。閑閑究竟出家兒。若睹目前真大道，不見纖毫也大奇。萬法何殊心何異？何勞更用尋經義。心王本自絕多知，智者祇明無學地。非聖非凡復若何？不強分別聖情孤。無價心珠本圓凈，凡是異相妄空呼。人能弘道道分明，無量清高稱道情。攜錫若登故國路，莫愁諸處不聞聲。又有偈曰：是非憎愛世偏多，子細思量奈我何？寬卻肚腸須忍辱，豁開心地任從他。若逢知己須依分，縱遇冤家也共和。若能了此心頭事，自然證得六波羅（六種到達彼岸的方法）。我有一布袋，虛空無掛礙。展開遍十方，入時觀自在。吾有三寶堂，里空無色相。不高亦不低，無遮亦無障。學者體不如，來者難得樣。智慧解安排，千中無一匠。四門四果生，十方盡供養。吾有一軀佛，世人皆不識。不塑亦不裝，不雕亦不刻。無一滴灰泥，無一點彩色。人畫畫不成，賊偷偷不得。體相本自然，清凈非拂拭。雖然是一軀，分身千百億。又有偈曰：一缽千家飯，孤身萬里游。青目睹人少，問路白雲頭。梁貞明三年丙子三月，師將示滅。于岳林寺東廊下，端坐磐石，而說偈曰：彌勒真彌勒（未來佛），分身千百億。時時示時人，時人自不識。偈畢，安然而化。其後復現於他州，亦負布袋而行。四眾競圖其像。 法華志言大士 壽春許氏子。弱
【English Translation】 English version Birth. Everything is not as true as the mind. Soaring freely, doing nothing. Leisurely, ultimately a renunciant. If you see the true great path before your eyes, it is a great wonder even if you don't see a hair's breadth. How are the myriad dharmas different, how is the mind different? Why bother searching for the meaning of scriptures? The mind-king is inherently free from excessive knowledge; the wise only understand the ground of no-learning. Neither saintly nor ordinary, what then? Do not force distinctions, for saintly feelings are solitary. The priceless mind-pearl is inherently round and pure; all different appearances are falsely called empty. If people can propagate the Dao, the Dao will be clear; immeasurable purity and loftiness are called the feelings of the Dao. Carrying a staff, if you ascend the road of your homeland, do not worry that you will not hear sounds in various places. There is also a verse that says: Right and wrong, love and hate, the world is mostly biased; think carefully, what can I do? Widen your belly and endure insults; open your heart and let others be. If you meet a confidant, you must rely on your share; even if you encounter an enemy, you should be harmonious. If you can understand this matter in your heart, you will naturally attain the six paramitas (six perfections to cross over to the other shore). I have a cloth bag, unobstructed by emptiness. Unfolding it, it pervades the ten directions; entering it, observe self-existence. I have a hall of the Three Jewels, empty inside, without form or appearance. Neither high nor low, without obstruction or barrier. Scholars' bodies are not as good, those who come find it difficult to obtain the same. Wisdom arranges and plans, one craftsman in a thousand. The four doors and four fruits are born, and the ten directions offer their offerings. I have a Buddha body, which the world does not recognize. Not molded, nor decorated, not carved, nor engraved. Without a drop of plaster, without a speck of color. People cannot paint it, thieves cannot steal it. The body's appearance is naturally so, pure and not wiped clean. Although it is one body, it is divided into thousands of billions. There is also a verse that says: One bowl of rice from a thousand homes, traveling alone for ten thousand miles. Few people with blue eyes are seen, asking the way at the head of white clouds. In the third month of the year Bingzi in the third year of Liang Zhenming, the master was about to pass away. In the east corridor of Yue Lin Temple, he sat upright on a rock and said a verse: Maitreya (the future Buddha) is the true Maitreya, dividing his body into thousands of billions. He shows himself to people from time to time, but people do not recognize him. After the verse, he passed away peacefully. Later, he reappeared in other states, also carrying a cloth bag. The four assemblies competed to draw his image. Dashi Zhiyan of the Lotus Sutra Xu, a native of Shouchun. Weak
冠游東都。繼得度於七俱胝院。留講肆久之。一日讀雲門錄。忽契悟。未幾。宿命遂通。獨語笑。口吻囁嚅。日常不輟。世傳誦法華。因以名之 丞相呂許公。問佛法大意。師曰。本來無一物。一味卻成真 集仙王質問。如何是祖師西來意。師曰。青山影里潑藍起。寶塔高吟撼曉風。又曰。請法華燒香。師曰。未從齋戒覓。不向佛邊求 國子助教徐岳。問祖師西來意。師曰。街頭東畔底。徐曰。某甲未會。師曰。三般人會不得 僧問。世有佛不。師曰。寺里文殊 有問。師凡耶聖耶。遂舉手曰。我不在此住 慶曆戊子十一月二十三日將化。謂人曰。我從無量劫來。成就逝多國土。分身揚化。今南歸矣。言畢。右脅而逝。
扣冰澡先古佛
建寧新豐翁氏子。母夢比丘風神炯然。荷錫求宿。人指謂曰。此辟支佛也。已而孕。生於武宗會昌四年。香霧滿室。彌日不散。年十三求出家。父母許之。依烏山興福寺行全為師。咸通乙酉。落髮受具。初以講說。為眾所歸。棄謁雪峰。手攜鳧茨一包醬一器獻之。峰曰。包中是何物。師曰鳧茨。峰曰。何處得來。師曰。泥中得。峰曰。泥深多少。師曰。無丈數。峰曰。還更有么。曰轉有轉深。又問。器中何物。曰醬。峰曰。何處得來。曰是合得。峰曰。還熟也未。曰不較多
【現代漢語翻譯】 現代漢語譯本： 冠游東都（指在東都洛陽遊歷）。後來在七俱胝院（寺院名）剃度出家。留在講堂很久。一天讀《雲門錄》，忽然領悟。不久，獲得了宿命通（一種神通）。常常獨自說話和笑，口中唸唸有詞，每天不停。世人傳說他誦《法華經》，因此用這個稱呼他。
丞相呂許公問佛法大意。師父說：『本來沒有一物，一味反而成真。』
集仙王質問：『如何是祖師西來意？』師父說：『青山影里潑藍起，寶塔高吟撼曉風。』又說：『請法華燒香。』師父說：『未從齋戒覓，不向佛邊求。』
國子助教徐岳問祖師西來意。師父說：『街頭東畔底。』徐岳說：『我還不明白。』師父說：『三般人會不得。』
僧人問：『世上有佛嗎？』師父說：『寺里文殊（文殊菩薩）。』
有人問：『師父是凡人還是聖人？』師父於是舉起手說：『我不在此住。』
慶曆戊子年十一月二十三日將要圓寂，對人說：『我從無量劫以來，成就逝多國土（佛國），分身揚化，現在要南歸了。』說完，右脅而逝。
扣冰澡先古佛
建寧新豐翁氏之子。母親夢見一位比丘（出家人）風神炯然，拿著錫杖請求借宿。有人指著他說：『這是辟支佛（一種修行者）。』不久就懷孕了。生於武宗會昌四年，香霧滿室，多日不散。十三歲時請求出家，父母答應了他。依止烏山興福寺的行全為師。咸通乙酉年，剃髮受具足戒。最初以講經說法為主，被眾人推崇。後來放棄講說，去拜謁雪峰（雪峰義存禪師）。手裡提著一包鳧茨（荸薺）和一個裝醬的器皿獻給他。雪峰問：『包里是什麼？』師父說：『鳧茨。』雪峰問：『從哪裡來的？』師父說：『泥里來的。』雪峰問：『泥有多深？』師父說：『沒有丈數。』雪峰問：『還有更多嗎？』答：『越多越深。』又問：『器里是什麼？』答：『醬。』雪峰問：『熟了嗎？』答：『不太熟。』
【English Translation】 English version: He traveled extensively in Dongdu (referring to Luoyang, the eastern capital). Later, he was ordained at Qijuchi Temple (name of a temple). He stayed in the lecture hall for a long time. One day, while reading the 'Yunmen Lu,' he suddenly had an enlightenment. Not long after, he attained the power of knowing past lives (宿命通, a type of supernatural power). He often talked and laughed to himself, muttering incessantly every day. People said that he recited the 'Lotus Sutra,' so they called him by that name.
Prime Minister Lü Xu Gong asked about the main idea of Buddhism. The master said, 'Originally there is not a single thing; the single flavor becomes truth.'
Wang Zhi of Jixian asked, 'What is the meaning of the Patriarch's coming from the West?' The master said, 'Blue arises in the shadow of the green mountains; the high chanting of the pagoda shakes the morning breeze.' He also said, 'Please offer incense to the Lotus Sutra.' The master said, 'Not to be sought from fasting and abstinence, not to be sought from the side of the Buddha.'
Xu Yue, Assistant Instructor of the Imperial College, asked about the meaning of the Patriarch's coming from the West. The master said, 'The one at the east side of the street.' Xu Yue said, 'I still don't understand.' The master said, 'Three kinds of people cannot understand.'
A monk asked, 'Is there a Buddha in the world?' The master said, 'Manjusri (文殊菩薩, Manjusri Bodhisattva) in the temple.'
Someone asked, 'Is the master an ordinary person or a sage?' The master then raised his hand and said, 'I do not dwell here.'
On the twenty-third day of the eleventh month of the year Wuzi in the Qingli era, he was about to pass away. He said to the people, 'Since countless kalpas, I have accomplished the Jeta country (逝多國土, Buddha-land), manifested bodies to spread teachings. Now I am returning south.' After saying this, he passed away lying on his right side.
Kou Bingzao, an Ancient Buddha
He was the son of the Weng family of Xinfeng, Jianning. His mother dreamed of a Bhikkhu (出家人, a Buddhist monk) with a bright and spirited appearance, carrying a staff and asking for lodging. Someone pointed at him and said, 'This is a Pratyekabuddha (辟支佛, a type of practitioner).' Soon after, she became pregnant. He was born in the fourth year of the Huichang era of Emperor Wuzong. Fragrant mist filled the room and did not dissipate for many days. At the age of thirteen, he asked to leave home, and his parents agreed. He followed Xingquan of Xingfu Temple on Mount Wu as his teacher. In the year Yiyou of the Xiantong era, he shaved his head and received full ordination. Initially, he focused on lecturing and explaining the scriptures, and was respected by the masses. Later, he abandoned lecturing and went to visit Xuefeng (雪峰義存禪師, Zen Master Xuefeng Yicun). He carried a bag of water chestnuts (荸薺) and a container of sauce as offerings. Xuefeng asked, 'What is in the bag?' The master said, 'Water chestnuts.' Xuefeng asked, 'Where did you get them?' The master said, 'From the mud.' Xuefeng asked, 'How deep is the mud?' The master said, 'There is no measurement.' Xuefeng asked, 'Is there more?' He replied, 'The more there is, the deeper it is.' He then asked, 'What is in the container?' He replied, 'Sauce.' Xuefeng asked, 'Is it ripe?' He replied, 'Not very ripe.'
。峰異之曰。子異日必為王者師。后自鵝湖歸溫嶺結庵。(今為永禮寺) 繼居將軍巖。二虎侍側。神人獻地。為瑞巖院。學者爭集。嘗謂眾曰。古聖修行。須憑苦節。吾今夏則衣楮。冬則扣冰而浴。故世人號為扣冰古佛 后住靈曜。上堂。四眾云臻。教老僧說個甚麼。便下座 有僧。燒炭積成火龕曰。請師入此修行。曰真玉不隨流水化。琉璃爭奪眾星明。曰莫祇這便是么。曰且莫認奴作郎。曰畢竟如何。曰梅花臘月開 天成戊子。應閩主之召。延居內堂。敬拜曰。謝師遠降。賜茶次。師提起橐子曰。大王會么。曰不會。曰人王法王。各自照了。留十日。以疾辭。至十二月二日。沐浴升堂。告眾而逝。王與道俗。備香薪蘇油茶毗之。祥曜滿山。獲舍利五色。塔于瑞巖正寢。謚曰妙應法威慈濟禪師。
千歲寶掌和尚
中印度人也。周威烈十二年丁卯。降神受質。左手握拳。七歲祝髮。乃展。因名寶掌。魏晉間。東遊此土。入蜀禮普賢留大慈。常不食。日誦般若等經千餘卷。或贈偈曰。勞勞玉齒寒。似迸巖泉急。有時中夜坐。階前神鬼泣。一日謂眾曰。吾有愿。住世千歲。今年六百二十有六。故以千歲稱之。次游五臺。徙居祝融峰之華嚴。黃梅之雙峰。廬山之東林。尋抵建鄴。會達磨入梁。就而扣請。悟無生
【現代漢語翻譯】 現代漢語譯本： 峰異（僧人名）對他說：『你將來一定會成為帝王的老師。』後來從鵝湖回到溫嶺，結廬隱居（現在是永禮寺）。 之後住在將軍巖，有兩隻老虎侍立在旁，神人獻出土地，建立了瑞巖院，前來學習的人爭相聚集。他曾對眾人說：『古代聖賢修行，必須依靠艱苦的節操。我現在夏天穿粗布衣，冬天敲擊冰塊洗浴。』所以世人稱他為扣冰古佛。 後來住在靈曜。上堂說法時，四眾弟子云集。他說：『教老僧說些什麼呢？』便走下座位。有僧人燒炭堆積成火龕，說：『請師父進入這裡修行。』他說：『真玉不會隨著流水而變化，琉璃怎能與眾星爭奪光明？』僧人說：『莫非這就是（真理）嗎？』他說：『且不要認奴作郎。』僧人說：『究竟如何？』他說：『梅花在臘月開放。』 天成戊子年，應閩王的邀請，被迎入內堂居住。閩王恭敬地拜見他說：『感謝師父遠道而來。』賜茶時，師父提起行囊說：『大王會嗎？』閩王說：『不會。』師父說：『人王和法王，各自照亮自己。』住了十天，因病告辭。到十二月二日，沐浴后升堂，告別眾人而逝世。閩王與僧俗大眾，準備香柴、蘇油火化了他。祥瑞的光芒照滿山野，獲得了五色舍利，建塔于瑞巖院的正寢。謚號為妙應法威慈濟禪師。
千歲寶掌和尚（僧人名） 是中印度人。周威烈王十二年丁卯年出生。降生時左手緊握成拳，七歲時剃髮，手才展開，因此取名為寶掌。魏晉年間，東遊到中國，進入四川禮拜普賢菩薩，住在（成都）大慈寺。常常不吃飯，每天誦讀《般若經》等經書一千多卷。有人贈偈說：『辛勞地誦經，牙齒都感到寒冷，像巖石中迸出的泉水一樣急促。有時半夜靜坐，階前有神鬼哭泣。』一天，他對眾人說：『我有個願望，要住世一千歲。今年我已經六百二十六歲了。』所以人們稱他為千歲。之後遊歷五臺山，遷居到祝融峰的華嚴寺，黃梅的（馮茂山）雙峰寺，廬山的東林寺，不久到達建鄴（南京）。恰逢菩提達磨（Bodhidharma）進入梁朝，便前去請教，領悟了無生（不生不滅的真理）。
【English Translation】 English version: Feng Yi (name of a monk) said to him, 'You will surely become a teacher of kings in the future.' Later, after returning from Ehu to Wenling, he built a hermitage (now Yongli Temple). Afterward, he lived in General Rock, where two tigers stood guard by his side. A divine being offered land, and the Ruiyan Monastery was built, attracting scholars who gathered eagerly. He once said to the assembly, 'Ancient sages cultivated themselves by relying on hardship and austerity. Now, I wear coarse cloth in summer and strike ice for bathing in winter.' Therefore, the world calls him the 'Ice-Knocking Ancient Buddha'. Later, he resided in Lingyao. When he ascended the hall to preach, the fourfold assembly gathered. He said, 'What shall I teach this old monk to say?' and then descended from the seat. A monk burned charcoal and piled it into a fire shrine, saying, 'Please, Master, enter here to cultivate.' He said, 'True jade does not change with the flowing water, how can crystal contend with the light of the stars?' The monk said, 'Is this it?' He said, 'Don't mistake a servant for the master.' The monk said, 'What is it after all?' He said, 'Plum blossoms bloom in the twelfth month.' In the year of Wuzi in the Tiancheng era, he was invited by the King of Min to reside in the inner hall. The King respectfully bowed and said, 'Thank you, Master, for coming from afar.' While offering tea, the Master raised his bag and said, 'Does the Great King understand?' The King said, 'I do not.' The Master said, 'The King of Men and the King of Dharma, each illuminates themselves.' After staying for ten days, he resigned due to illness. On the second day of the twelfth month, he bathed, ascended the hall, bid farewell to the assembly, and passed away. The King and the monastic and lay communities prepared fragrant wood and ghee to cremate him. Auspicious light filled the mountains, and five-colored relics were obtained, and a pagoda was built in the main hall of Ruiyan Monastery. He was posthumously named 'Zen Master Miaoying Fawei Ciji'.
Thousand-Year-Old Master Baozhang (name of a monk) Was a native of Central India. He was born in the year Dingmao, the twelfth year of King Weilie of the Zhou Dynasty. At birth, his left hand was clenched into a fist. At the age of seven, when he shaved his head, his hand opened, hence the name Baozhang. During the Wei and Jin dynasties, he traveled east to China, entered Sichuan to worship Samantabhadra Bodhisattva, and resided in Daci Temple (in Chengdu). He often did not eat, and daily recited over a thousand scrolls of the Prajna Sutra and other scriptures. Someone presented a verse saying, 'Laboriously reciting scriptures, the teeth feel cold, like a spring gushing from a rock. Sometimes sitting in meditation in the middle of the night, gods and ghosts weep before the steps.' One day, he said to the assembly, 'I have a vow to live in the world for a thousand years. This year I am already six hundred and twenty-six years old.' Therefore, people call him the Thousand-Year-Old. Afterward, he traveled to Mount Wutai, moved to Huayan Temple on Mount Zhurong, Shuangfeng Temple (Fengmaoshan) in Huangmei, Donglin Temple on Mount Lu, and soon arrived in Jianye (Nanjing). He happened to meet Bodhidharma (Bodhidharma) entering the Liang Dynasty, so he went to ask for instruction and realized no-birth (the truth of non-arising and non-ceasing).
忍。武帝高其道臘。延內入庭。未幾如吳。有偈曰。梁城遇導師。參禪了心地。飄零二浙游。更盡佳山水。順流東下。由千頃至天竺。往鄮峰。登太白。穿鳳蕩。盤礴于翠峰七十二庵。回赤城。憩雲門。法華諸暨漁浦赤符大巖等角。返飛來。棲止石竇。有行盡支那四百州。此中遍稱道人游之句。時貞觀十五年也。后居浦江之寶嚴。與朗禪師友善。每通問。遣白犬馳往。朗亦以青猿為使令。故題朗壁曰。白犬銜書至。青猿洗缽回。師所經處。后皆成寶坊。顯慶二年正旦。手塑一像。至九日像成。問其徒慧云曰。此肖誰。云曰。與和尚無異。即澡浴易衣。趺坐謂云曰。吾住世已一千七十二年。今將謝世。聽吾偈。曰。本來無生死。今亦示生死。我得去住心。他生復來此。又囑曰。吾滅后六十年。有僧來取吾骨勿拒。言訖而逝。入滅五十四年。有刺浮長老。自雲門至塔所。禮曰。冀塔洞開。少選塔戶果啟。其骨連環若黃金。浮即持往秦望山。建窣堵波奉藏。以周威烈丁卯。至唐高宗顯慶丁巳。考之實一千七十二年。其在此土。蓋歷四百餘歲。開元中。慧雲門人宗一者。嘗勒石識之。
兜率戒阇黎
臺州臨海婁氏子。母張氏。夢月光入懷。覺而有孕。生而能言。曰善哉父母。生我劬勞。長度群生。為世沃焦。父母
【現代漢語翻譯】 現代漢語譯本： 忍辱禪師。武帝非常敬重他的道行和年齡，邀請他進入宮廷。不久之後，禪師前往吳地（泛指長江下游一帶）。有一首偈語描述了他的行跡：『在梁城（今河南開封）遇到了指點迷津的導師，參禪悟透了心地。四處漂泊遊歷于浙江各地，飽覽了各地的美好山水。順著水流向東而下，從千頃（地名）到達天竺（古印度）。』他前往鄮峰（今浙江寧波鄞縣境內），登上太白山，穿過鳳蕩，在翠峰的七十二座庵中盤桓。之後回到赤城（今浙江天臺縣），在雲門寺休息。他還到過法華寺、諸暨、漁浦、赤符、大巖等地方。最後返回飛來峰，在石竇安頓下來。正如『走遍支那（古代對中國的稱謂）四百州，到處都稱讚道人的遊歷』這句話所說。當時是貞觀十五年（公元641年）。後來他居住在浦江（今浙江浦江縣）的寶嚴寺，與朗禪師交好，經常互通問候。忍辱禪師派遣白犬送信，朗禪師則以青猿作為使者。因此，忍辱禪師在朗禪師的墻壁上題詩說：『白犬銜書至，青猿洗缽回。』禪師所經過的地方，後來都成爲了寶貴的寺廟。顯慶二年（公元657年）正月初一，禪師親手塑造了一尊佛像。到了正月初九佛像完成時，他問他的弟子慧云說：『這尊像像誰？』慧云回答說：『和尚您沒什麼兩樣。』於是禪師沐浴更衣，跏趺而坐，對慧云說：『我住世已經一千零七十二年了，現在將要告別世間。聽我的偈語：『本來沒有生死，現在也只是示現生死。我得到了去住隨心的境界，他生還會再來這裡。』』他又囑咐說：『我圓寂后六十年，會有僧人來取我的骨骸，不要拒絕。』說完就圓寂了。入滅五十四年後，有刺浮長老從雲門寺來到塔前，禮拜說：『希望塔門打開。』一會兒，塔門果然開啟，禪師的骨骸連環相扣，如同黃金一般。刺浮長老就將骨骸帶到秦望山，建造窣堵波（梵文 Stupa 的音譯，即佛塔）供奉安葬。從周威烈王丁卯年到唐高宗顯慶丁巳年，考證下來確實是一千零七十二年。他在此土（指中國）大約經歷了四百多年。開元年間，慧云的門人宗一曾經刻石記錄這件事。
兜率戒阇黎（Doushuai Jie Shelí，兜率天的持戒僧人） 臺州臨海（今浙江臨海）婁氏之子。他的母親張氏，夢見月光進入懷中，醒來后就懷孕了。孩子出生后就能說話，說：『善哉父母，生我劬勞，長度群生，為世沃焦。』父母
【English Translation】 English version: Chan Master Renru (Renru, meaning 'patience'). Emperor Wu (Emperor Wu of Liang Dynasty) highly respected his virtue and age, and invited him into the palace. Not long after, the Chan Master went to Wu (a general term for the lower reaches of the Yangtze River). There is a verse describing his travels: 'In Liangcheng (present-day Kaifeng, Henan) he met a guiding teacher, and comprehended the mind-ground through Chan practice. He wandered around Zhejiang, enjoying the beautiful landscapes. Following the current eastward, he arrived at Tianzhu (ancient India) from Qianqing (place name).' He went to Mount Mao (present-day Yinxian County, Ningbo, Zhejiang), climbed Mount Taibai, passed through Fengdang, and lingered in the seventy-two monasteries of Cuifeng. Then he returned to Chicheng (present-day Tiantai County, Zhejiang) and rested at Yunmen Temple. He also visited places such as Fahua Temple, Zhuji, Yupu, Chifu, and Daya. Finally, he returned to Feilai Peak and settled in Shidou. As the saying goes, 'Having traveled all four hundred states of China (ancient name for China), everywhere praised the Daoist's travels.' This was during the fifteenth year of Zhenguan (641 AD). Later, he resided in Baoyan Temple in Pujiang (present-day Pujiang County, Zhejiang), and was on friendly terms with Chan Master Lang, often exchanging greetings. Chan Master Renru sent a white dog to deliver letters, while Chan Master Lang used a blue monkey as a messenger. Therefore, Chan Master Renru wrote a poem on Chan Master Lang's wall: 'The white dog brings the letter, the blue monkey washes the bowl.' The places the Chan Master passed through later became precious temples. On the first day of the first month of the second year of Xianqing (657 AD), the Chan Master personally sculpted a Buddha statue. On the ninth day of the first month, when the statue was completed, he asked his disciple Huiyun: 'Who does this statue resemble?' Huiyun replied: 'It is no different from you, Master.' Thereupon, the Chan Master bathed and changed his clothes, sat in the lotus position, and said to Huiyun: 'I have lived in this world for one thousand and seventy-two years, and now I am about to leave this world. Listen to my verse: 'Originally there is no birth or death, now I am merely manifesting birth and death. I have attained the state of freedom in going and staying, and I will return here in another life.'' He also instructed: 'Sixty years after my passing, there will be a monk who comes to take my bones, do not refuse.' After saying this, he passed away. Fifty-four years after his passing, Elder Cifu came from Yunmen Temple to the pagoda, and prostrated, saying: 'I hope the pagoda door will open.' After a short while, the pagoda door indeed opened, and the Chan Master's bones were interlocked like gold. Elder Cifu then took the bones to Mount Qinwang, and built a Stupa (Sanskrit Stupa, meaning Buddhist pagoda) to enshrine them. From the year of Dingmao of King Weilie of Zhou to the year of Dingsi of Xianqing of Emperor Gaozong of Tang, it is indeed one thousand and seventy-two years. He spent about four hundred years in this land (referring to China). During the Kaiyuan period, Zongyi, a disciple of Huiyun, once inscribed this event on a stone.
Doushuai Jie Shelí (Doushuai Jie Shelí, a monk who upholds the precepts in the Tushita Heaven) The son of the Lou family of Linhai (present-day Linhai, Zhejiang) in Taizhou. His mother, Zhang, dreamed of moonlight entering her womb, and became pregnant upon waking. The child was able to speak at birth, saying: 'Excellent are my parents, who have labored to give me birth, to deliver all beings, and to be a scorched field for the world.' Parents
驚異。遂名以頓吉。一日忽謂母曰。可備齋七位。母問其故。曰我同衣來相見。父母怪之俟之。日晡。果有僧七人。撫掌打拍。徐行至家曰。聞君有奇子。特來相賀。其父遂設齋。食罷。眾僧請兒相見。曰仁者有情之軌則。切莫被他瞞。須要惺惺著。兒乃撫掌而笑。七僧謝去。兒謂父母曰。七人。皆佛菩薩示現也。五歲。自稱六和大師。志慕空寂。年十五。辭父母出家。至杭飛來峰。見天醫波利多。多問曰。子何來。師曰。從緣來。曰是何姓。曰是佛性。曰子身尚俗。安識佛性。師曰。我身雖俗。因俗證真。真俗圓融。洞然無二。無二之法。即是佛性。波利多異之。乃為落髮。受具足戒。故名善戒。由是銳志參方 師到金陵。見清源和尚。問曰。鼻孔遼天時如何。源曰。朝出東暮落西。曰如何是某甲道眼。曰佛亦不是。師振威一喝。源休去 師訪仁勇和尚。勇知師來。遂升座豎起拂子。師曰。騰身捉日月。開口望潮來。勇擲拂子。師作舞打拍而退 繼參黃牛薩多波。寶林支提。四明大璋。機緣頗多。不及備載。偶與大璋酬唱。同時下喝。其徒普明在側。忽然頓悟 往五臺。回至潼川。叱五郎邪祠。神像俱壞。廟宇自焚 至洛陽。有富人李光弼。常信妖巫。師愍其愚。遂造其家。入慈濟三昧。眾魔各現形相。乞為開導。
師為說法受記。諸妖殄滅。其家遂安 師還杭州。路宿旅店。店主人王伯恭。哭而慟。師問其故。答言。先君小祥。師曰子。知父生處否。恭曰不知。師即呼其家犬至前曰。汝身雖異。本性昭然。犬聞師語。泫然下淚。作人語向恭曰。我是你父。以罪業故。受此報形。汝念父子之情。哀告求師為我說法。恭聞斯語。頓足哀慟。懇師救度。師為說法曰。心轉境隨。業花敷茂。心空境寂。業花自謝。罪無定罪。業非真業。心邪則業風生。心正則業風止。皆由汝心。非他所授。犬搖尾若謝。至晚不食而死。伯恭投師出家。遂剃度名道稠。師常行隨機妙用。誘進群迷。拯度實多。不及悉記 師自溫州歸兜率。嘗與周婆往來。周婆者。臨海紫巖人也。生而神異。人皆罔測。周婆與師。終日握手經行街巷。大笑歌曰。笑殺愚癡漢。營家無歇時。四山若來合。妻子各分離。又歌曰。世人都笑我。我笑世間人。如意摩尼現。無人識本真 臺城西南有龍潭。名靈江。其龍化為老人。每日至寺聽法。一日師掩門。老人立門外。良久叩頭流血。師知其誠懇。開門問故。老人曰。我墮畜身。皆是不聞正法。今宿有幸。遇師在世。愿求解脫。師曰。維縛汝。老人曰。無人縛。師曰。既無人縛。何求解脫。老人曰。我心憂亂。墮此業身。愿師為安脫
【現代漢語翻譯】 現代漢語譯本： 禪師為龍說法併爲其授記，所有的妖邪都消滅了，他家也因此平安。禪師返回杭州，在路上的旅店住宿。店主人王伯恭哭得很傷心。禪師問他原因，他回答說：『我父親剛過完小祥（一週年祭日）。』禪師說：『你知道你父親投生在哪裡嗎？』王伯恭說：『不知道。』禪師立刻叫來他家的狗，對狗說：『你身形雖然改變了，但本性依然昭然。』狗聽到禪師的話，流下了眼淚，用人的語言對王伯恭說：『我就是你的父親，因為罪業的緣故，才受到這樣的報應。你念在父子之情，哀求禪師為我說法。』王伯恭聽到這些話，頓足哀嚎，懇求禪師救度。禪師為狗說法道：『心隨境轉，業花繁茂；心空境寂，業花自謝。罪無定罪，業非真業。心邪則業風生，心正則業風止。一切都由你的心所決定，不是別人所給予的。』狗搖著尾巴，好像在感謝禪師，到了晚上不吃東西就死了。王伯恭於是跟隨禪師出家，剃度后法名道稠。禪師常常隨機應變，用巧妙的方法引導迷惑的人們，救度的人非常多，無法全部記錄。 禪師從溫州返回兜率寺，曾經與周婆交往。周婆是臨海紫巖人，生來就顯得很神奇，人們都無法理解她。周婆與禪師整天手牽著手，在街巷裡走來走去，大笑著唱歌說：『笑死這些愚癡的人，爲了家業沒有停止的時候。四面的山如果合攏過來，妻子兒女也會各自分離。』又唱歌說：『世人都嘲笑我，我嘲笑世間的人。如意摩尼寶珠顯現，沒有人認識它的本真。』 臺城西南方有個龍潭，名叫靈江。潭中的龍變化成一位老人，每天到寺廟聽法。有一天，禪師關上了門，老人站在門外，很久之後叩頭流血。禪師知道他的誠懇，打開門問他原因。老人說：『我墮落為畜生，都是因為沒有聽聞正法。今天很幸運，遇到禪師在世，希望能夠求解脫。』禪師說：『誰束縛了你？』老人說：『沒有人束縛我。』禪師說：『既然沒有人束縛你，為什麼要求解脫？』老人說：『我心憂亂，才墮落到這個業報之身，希望禪師能夠讓我安心解脫。』
【English Translation】 English version: The Master preached and bestowed a prophecy upon the dragon, and all the evil spirits were annihilated, bringing peace to its family. The Master returned to Hangzhou and stayed overnight at an inn. The innkeeper, Wang Bogong, wept bitterly. The Master asked him the reason, and he replied, 'It is the first anniversary of my father's death.' The Master said, 'Do you know where your father was reborn?' Bogong said, 'I do not know.' The Master immediately called his family dog before him and said, 'Although your form is different, your original nature is clear.' Upon hearing the Master's words, the dog shed tears and spoke to Bogong in human language, 'I am your father. Due to my sinful karma, I have received this form as retribution. Out of father-son affection, I implore you to ask the Master to preach for me.' Hearing these words, Bogong stamped his feet and wailed, earnestly begging the Master for salvation. The Master preached to the dog, saying, 'When the mind turns with the environment, karmic flowers bloom luxuriantly; when the mind is empty and the environment is still, karmic flowers naturally wither. Sin has no fixed nature, and karma is not truly real. When the mind is perverse, the wind of karma arises; when the mind is upright, the wind of karma ceases. All is determined by your mind, not granted by another.' The dog wagged its tail as if in gratitude and died without eating that evening. Bogong then followed the Master to become a monk, receiving the monastic name Daocao (道稠). The Master often employed skillful means according to circumstances, guiding confused beings and saving countless numbers, which cannot all be recorded. Returning from Wenzhou to Tusita Heaven (兜率), the Master often associated with Granny Zhou. Granny Zhou, from Ziyan (紫巖) in Linhai (臨海), was born with a mystical nature, which people could not fathom. Granny Zhou and the Master would hold hands all day, walking through the streets and laughing and singing, 'Laughing at the foolish people, who are endlessly busy with their families. If the four mountains were to converge, wives and children would each be separated.' She also sang, 'The world laughs at me, but I laugh at the people of the world. The Mani jewel (摩尼) of wish-fulfillment appears, but no one recognizes its true nature.' Southwest of Taicheng (臺城) is a Dragon Pool (龍潭) called Lingjiang (靈江). The dragon in the pool transformed into an old man and came to the temple to listen to the Dharma every day. One day, the Master closed the door, and the old man stood outside the door, knocking his head and bleeding for a long time. Knowing his sincerity, the Master opened the door and asked him the reason. The old man said, 'I have fallen into the animal realm because I have not heard the true Dharma. Today, I am fortunate to encounter the Master in the world and wish to seek liberation.' The Master said, 'Who binds you?' The old man said, 'No one binds me.' The Master said, 'Since no one binds you, why seek liberation?' The old man said, 'My mind is troubled, and I have fallen into this karmic body. I hope the Master can grant me peace and liberation.'
此軀殼。師曰。心異千差競起。心平法界坦然。心凡三毒縈纏。心聖六通自在。心空一道清凈。心有萬法縱橫。心猿意馬。宜自調伏。作佛證聖。墮獄受畜。皆自能為。非天所生。非地所出。老人聽師言。心惑未即解悟。師曰。汝將何聽。老人曰。我將耳聽。師曰。耳聽增惑。何不心聞。所謂心聞洞十方。生於大因力。此是普賢法門。普賢以心聞。成大行愿。汝性既靈。當知此能聞說法之人。是何相狀。若執作相。則墮于有。若執作非相。又墮于無。執著有無。生死根本。但自返觀息聽。則本有大光明藏悉得現前。諸惑自然亡矣。老人聞此。心地朗然。頓首拜謝。遂復龍身。于西山。投身自隕 臺郡驕陽亢極。越五月不雨。禱于上下神祇。皆不應。太守趙邦彥。以城隍神像曝于底。叱曰。我聞。行雨汝司其柄。不憐萬民曝之。以警不職。是夜。神致夢太守曰。吾雖行雨。非上天敕命。豈敢自專。兜率戒阇黎。文殊示現。實司雨事。辱我何益。太守齋戒。率僚屬至寺。趨謁師室。為通情悃。師為書疏焚之。大雨隨澍。四境俱足。孟秋。民始播秧。禾稻大稔 一日。師整衣登殿。俾行者擊鼓。雲集寺眾。遂云。大眾。諸佛世尊。從無始來。修諸苦行。證無上道。祇為眾生陷溺慾海。墮無明塹。投愚癡網。報諸異相。無由出
【現代漢語翻譯】 現代漢語譯本： 關於這個軀殼，禪師說：『心若差異，千種念頭競相生起；心若平和，法界便坦蕩開闊；心若凡俗，便被貪嗔癡三毒所纏繞；心若聖潔，便能自在地運用六神通；心若空寂，便能體會到唯一的清凈；心若執著于有，萬法便會縱橫交錯。』這顆心就像猿猴，意念就像奔馬，應該自我調伏。成佛證聖，或者墮入地獄、淪為畜生，都是自己所為，並非天神所生，也非大地所出。 老人聽了禪師的話，心中的迷惑仍然沒有立刻解開。禪師問：『你用什麼來聽？』老人說：『我用耳朵來聽。』禪師說：『用耳朵聽只會增加迷惑，為什麼不用心來聽呢？』所謂『心聞洞十方，生於大因力』，這就是普賢菩薩的法門。普賢菩薩用心來聽，成就廣大的行愿。你的本性既然如此靈妙，應當知道這個能聽聞說法的人，是什麼樣的相狀？如果執著于有相，就會落入『有』的邊見；如果執著于非相，又會落入『無』的邊見。執著于有或者無，是生死輪迴的根本。只要反觀自照，停止向外聽聞，那麼本有的廣大光明藏，就能完全顯現，各種迷惑自然就會消失。』 老人聽了這些話，心地頓時明朗，叩頭拜謝，隨即恢復了龍身，在西山投身自盡。 臺郡一帶驕陽似火，過了五月仍然沒有下雨。人們向各路神祇祈禱，都沒有應驗。太守趙邦彥，將城隍神的神像暴露在太陽下，斥責道：『我聽說，行雲降雨是你的職責。你不憐憫受苦的百姓，我將你暴露在太陽下，以此來警示你的失職。』當天夜裡，神託夢給太守說：『我雖然掌管降雨，但沒有上天的敕命，怎敢擅自行動？兜率戒阇黎（兜率天的持戒僧人），是文殊菩薩的示現，實際上掌管著降雨的事情。羞辱我有什麼用呢？』 太守於是齋戒沐浴，率領屬下官員到寺廟，恭敬地拜見禪師，說明情況。禪師寫了奏疏焚燒，隨即下起了大雨，四境都得到了充足的雨水。孟秋時節，百姓開始插秧，稻穀獲得了大豐收。 有一天，禪師整理好衣袍登上大殿，讓侍者敲鼓，召集寺廟的僧眾。於是說道：『各位，諸佛世尊，從無始以來，修習各種苦行，證得無上正道，只是爲了眾生陷溺在慾望的海洋中，墮入無明的深坑，投入愚癡的羅網，呈現出各種不同的形態，沒有辦法脫離。』
【English Translation】 English version: Regarding this physical body, the Master said: 'When the mind is different, a thousand differences arise. When the mind is peaceful, the Dharma realm is open and vast. When the mind is mundane, it is entangled by the three poisons (greed, hatred, and delusion). When the mind is saintly, it freely uses the six supernormal powers. When the mind is empty, there is one pure path. When the mind is attached to existence, myriad dharmas run rampant.' This mind is like a monkey, and intentions are like wild horses; one should tame them oneself. Becoming a Buddha and attaining sainthood, or falling into hell and becoming an animal, are all done by oneself, not born from heaven, nor produced from the earth. The old man listened to the Master's words, but his confusion was not immediately resolved. The Master asked: 'What do you use to listen?' The old man said: 'I use my ears to listen.' The Master said: 'Listening with the ears only increases confusion. Why not listen with the mind? As it is said, 'Mind-hearing penetrates the ten directions, born from the power of great causes.' This is the Dharma gate of Samantabhadra (Universal Virtue Bodhisattva). Samantabhadra listens with the mind, accomplishing great vows and practices. Since your nature is so wondrous, you should know what the appearance of this person who can hear the Dharma is like. If you cling to form, you will fall into 'existence'. If you cling to non-form, you will fall into 'non-existence'. Clinging to existence or non-existence is the root of birth and death. Just turn inward and cease outward listening, then the inherent great treasury of light will be fully manifested, and all delusions will naturally disappear.' Upon hearing these words, the old man's mind became clear, and he bowed his head in gratitude. He then reverted to his dragon form and threw himself to his death on West Mountain. In the Tai prefecture, the scorching sun was extreme, and it had not rained for over five months. People prayed to all the gods, but none responded. The prefect Zhao Bangyan exposed the statue of the City God to the sun and rebuked it, saying: 'I have heard that you are in charge of clouds and rain. You do not pity the suffering people. I will expose you to the sun to warn you of your dereliction of duty.' That night, the god appeared in the prefect's dream and said: 'Although I am in charge of rain, I dare not act without an imperial decree from heaven. The Tushita Vinaya Acharya (a monk who upholds the precepts in the Tushita Heaven), is a manifestation of Manjushri (Bodhisattva of Wisdom), and actually controls the rain. What good does it do to humiliate me?' The prefect then fasted and purified himself, and led his officials to the temple to respectfully visit the Master and explain the situation. The Master wrote a memorial and burned it, and immediately a heavy rain fell, providing sufficient water to all regions. In the early autumn, the people began to transplant rice seedlings, and the rice harvest was abundant. One day, the Master arranged his robes and ascended the hall, instructing the attendant to beat the drum, gathering the monks of the temple. He then said: 'Everyone, the Buddhas and World Honored Ones, from beginningless time, have cultivated various ascetic practices and attained unsurpassed enlightenment, only because sentient beings are trapped in the ocean of desire, fallen into the pit of ignorance, thrown into the net of delusion, manifesting various different forms, and have no way to escape.'
離。故我示現。化彼六凡。到無畏處。然眾生。化無盡期。我願亦無窮盡。大眾。老僧與你。同居同衣。當知。修諸妙道。救諸苦難。濟諸物命。行禪定法。得涅槃樂汝等不可以強凌弱。說人好惡。遮他勝事。此是業芽。漸漸長大。除之難也。言訖下座。涌身虛空。現諸神變。口吐蓮花。頂現七佛。闡發微妙已。乃曰。老僧世緣已畢。與汝等作別。合掌而逝。其徒即報周婆。婆曰。果然。亦于普濟橋下。瞥然而化。口中左右。皆生蓮花。觀者眾多。師閱世七十九。爾時茶毗。舁之不起稠行人曰。我師。七佛之師示現。非凡火能化。宜開胸襟。以俟何如。眾依所言。忽胸中迸裂。三昧性火自焚。五色祥雲圍繞。異香馥郁。舍利無數。建塔于寺。太守聞于朝。睿旨賜徽號。曰廣惠慈濟寧化仁德大師。時紹聖五年甲寅冬也。越七日。有異僧。眉須皓白。跣足百衲。攜錫而歌於市曰。戒師文殊。周婆普賢。隨肩搭背。萬世應傳。故知為菩薩示現云。
初祖旁出第一世。不列章次
二祖慧可禪師。旁出嗣法第一世
僧那禪師
姓馬氏。少而神雋。年二十一。講禮易於東海。聽者如市。一遇二祖。遂投出家。自是手不執筆。盡棄世典。奉頭陀行。后謂門人慧滿曰。祖師心印。非專苦行。若契本心。發隨意
【現代漢語翻譯】 現代漢語譯本： 離。所以我示現，化度那些六道凡夫，到達無畏的境地。然而眾生的化度沒有窮盡之期，我的願力也沒有窮盡之時。大眾，老僧與你們同住同行，應當知道，修習各種微妙的道法，救濟各種苦難，救助各種生命，修行禪定之法，獲得涅槃的快樂。你們不可以強凌弱，說人壞話，阻礙他人取得成就。這些都是業力的萌芽，漸漸長大，難以去除。說完這些話，他走下座位，騰身飛入虛空，顯現各種神通變化，口中吐出蓮花，頭頂顯現七尊佛。闡述了微妙的佛法后，他說：『老僧的世間因緣已經完畢，與你們作別。』合掌而逝。他的弟子們立即稟告周婆（Zhou Po，人名）。周婆說：『果然如此。』也在普濟橋下，忽然化去，口中左右都生出蓮花，觀看的人很多。師父享年七十九歲。當時火化時，抬不動他的身體。稠行人（Chou Xingren，人名）說：『我的師父是七佛之師的示現，不是凡火能夠焚化的，應該打開他的胸襟，看看會發生什麼。』眾人按照他所說的去做，忽然胸中迸裂，三昧真火自焚，五色祥雲圍繞，異香濃郁，舍利無數。在寺廟中建塔供奉。太守將此事上報朝廷，皇帝下旨賜予徽號，叫做『廣惠慈濟寧化仁德大師』。那時是紹聖五年甲寅年冬天。過了七天，有一位奇異的僧人，眉毛鬍鬚雪白，赤腳穿著百衲衣，拿著錫杖在街市上唱歌說：『戒師文殊（Wenshu，文殊菩薩），周婆普賢（Puxian，普賢菩薩），隨肩搭背，萬世應傳。』所以知道是菩薩的示現。 初祖旁出第一世，不列章次。 二祖慧可（Huike）禪師，旁出嗣法第一世。 僧那（Sengna）禪師，姓馬，從小就聰慧過人。二十一歲時，在東海講解《禮易》，聽眾如雲。一旦遇到二祖，就投身出家。從此以後，不再拿筆，完全拋棄世俗典籍，奉行頭陀苦行。後來對門人慧滿（Huiman）說：『祖師的心印，不是專門依靠苦行。如果契合本心，就能隨意發揮。』
【English Translation】 English version: Departing. Therefore, I manifest myself to transform those beings in the six realms of existence, leading them to a place of fearlessness. However, the transformation of sentient beings has no end, and my vows are also endless. Everyone, the old monk lives and walks with you. You should know that you should cultivate all kinds of wonderful Dharmas, relieve all kinds of suffering, save all kinds of lives, practice the Dharma of meditation, and attain the joy of Nirvana. You must not bully the weak, speak ill of others, or hinder others from achieving success. These are the seeds of karma, which gradually grow and are difficult to remove. After saying these words, he stepped down from his seat, soared into the void, manifested various supernatural powers, spat out lotus flowers from his mouth, and manifested seven Buddhas on the top of his head. After expounding the subtle Dharma, he said, 'The old monk's worldly karma is complete, and I bid farewell to you.' He passed away with his palms together. His disciples immediately reported to Zhou Po (Zhou Po, a person's name). Zhou Po said, 'As expected.' He also suddenly transformed under Pujji Bridge, with lotus flowers growing on both sides of his mouth, and many people watched. The master lived to be seventy-nine years old. At that time, when cremating him, they could not lift his body. Chou Xingren (Chou Xingren, a person's name) said, 'My master is a manifestation of the teacher of the Seven Buddhas, and cannot be burned by ordinary fire. We should open his chest and see what happens.' Everyone did as he said, and suddenly his chest burst open, and the Samadhi fire self-immolated, surrounded by five-colored auspicious clouds, with a rich and fragrant aroma, and countless relics. A pagoda was built in the temple for worship. The prefect reported this matter to the court, and the emperor issued an edict to grant the honorary title 'Great Master of Guanghui Ciji Ninghua Rend'. That was the winter of the fifth year of Shaosheng, Jia Yin. Seven days later, there was a strange monk with white eyebrows and beard, barefoot and wearing a patched robe, carrying a tin staff and singing in the market, 'Precept Master Manjushri (Wenshu, Manjushri Bodhisattva), Zhou Po Samantabhadra (Puxian, Samantabhadra Bodhisattva), shoulder to shoulder, should be passed down for all ages.' Therefore, it is known that it is a manifestation of the Bodhisattva. The first generation of the first ancestor's side lineage is not listed in chapters. The second ancestor, Chan Master Huike (Huike), is the first generation of the side lineage of Dharma transmission. Chan Master Sengna (Sengna), whose surname was Ma, was intelligent and outstanding from a young age. At the age of twenty-one, he lectured on the 'Book of Rites and the Book of Changes' in the East China Sea, and the audience was like a market. Once he met the Second Ancestor, he devoted himself to becoming a monk. From then on, he no longer held a pen and completely abandoned worldly books, practicing the ascetic practices of a dhuta. Later, he said to his disciple Huiman (Huiman), 'The mind-seal of the Patriarch does not rely solely on ascetic practices. If you are in accord with your original mind, you can develop it at will.'
真光之用。則苦行如握土成金。若惟務苦行。而不明本心。為憎愛所縛。則苦行如黑夜履于險道。汝欲明本心者。當審諦推察。遇色遇聲。未起覺觀時。心何所之。是無耶。是有耶。既不墮有無處所。則心珠獨朗。常照世間。而無一塵許間隔。未嘗有一剎那頃。斷續之相。滿后亦奉頭陀行。惟蓄二針。冬則乞補。夏則舍之。心無怖畏。睡而不夢。常行乞飲。所至伽藍。則破柴制履。住無再宿。貞觀十六年。于洛陽善會寺側。宿古墓中。遇大雪。旦入寺。見曇曠法師。曠怪所從來。滿曰。法有來耶。曠遣尋來處。四邊雪積五尺許。曠曰。不可測也。嘗示人曰。諸佛說心。令知心相虛妄。今乃重加心相。深違佛意。又增論議。殊乖大理。後於陶冶中。無疾坐化。
向居士
幽棲林野。木食澗飲。北齊天保初。聞二祖盛化。乃致書曰。影由形起。響逐聲來。弄影勞形。不識形為影本。揚聲止響。不知聲是響根。除煩惱而趣涅槃。喻去形而覓影。離眾生而求佛果。喻默聲而求響。故知迷悟一塗。愚智非別。無名作名。因其名則是非生矣。無理作理。因其理則爭論起矣。幻化非真。誰是誰非。虛妄無實。何空何有。將知得無所得。失無所失。未又造謁。聊申此意。伏望答之。二祖回示曰。備觀來意皆如實。真幽之理
【現代漢語翻譯】 現代漢語譯本： 真光的作用，就像苦行是握土成金。如果只致力於苦行，而不明白本心，被憎恨和喜愛所束縛，那麼苦行就像在黑夜裡行走在危險的道路上。你想要明白本心，應當仔細地推究觀察。遇到色和聲，在還沒有產生覺知和觀想的時候，心在哪裡？是無嗎？是有嗎？既然不落入有和無的處所，那麼心珠就獨自明亮，常常照耀世間，而沒有一絲一毫的間隔。未曾有一剎那的短暫，斷絕和連續的相狀。釋滿後來也奉行頭陀行（Dhutanga，佛教的一種苦行方式），只帶兩根針，冬天用來乞討縫補衣服，夏天就捨棄它們。心中沒有恐懼，睡覺不做夢，常常乞討飲水。到達寺院，就劈柴製作鞋子，居住不超過兩夜。貞觀十六年，在洛陽善會寺旁邊，住在古墓中，遇到大雪。早晨進入寺廟，見到曇曠法師。曇曠法師奇怪他從哪裡來。釋滿說：『法有來處嗎？』曇曠法師派人尋找他來的地方，四周積雪五尺多厚。曇曠法師說：『不可測度啊。』釋滿曾經開示別人說：『諸佛說心，是爲了讓人知道心相是虛妄的，現在卻又加重心相，深深地違背了佛的旨意。又增加議論，特別違背了大的道理。』後來在陶冶場中，沒有疾病而坐化。
向居士（Xiang Jushi，一位在家修行的佛教信徒）
隱居在山林原野，吃樹上的果實，喝山澗的水。北齊天保初年，聽說二祖（Erzu，禪宗二祖慧可）的盛名，於是寫信說：『影子由形體產生，迴響追隨聲音而來。玩弄影子使形體勞累，是不認識形體是影子的根本。停止發聲來止息迴響，是不明白聲音是迴響的根源。去除煩惱而趨向涅槃（Nirvana，佛教的最高境界），比喻去掉形體而尋找影子。離開眾生而尋求佛果（Buddha-phala，成佛的果位），比喻停止發聲而尋求迴響。所以知道迷惑和覺悟是一條道路，愚笨和智慧沒有分別。沒有名稱而強行命名，因為有了名稱，是非就產生了。沒有道理而強行說成道理，因為有了道理，爭論就產生了。幻化不是真實的，誰是誰非呢？虛妄沒有實在，什麼是空什麼是存在呢？將知道得到也像沒有得到，失去也像沒有失去。』還沒有拜訪，姑且陳述這些意思，希望您能回覆。二祖回覆開示說：『詳細地看了來信，都如實地表達了真正隱居的道理。』
【English Translation】 English version: The function of true light is like ascetic practices turning earth into gold. If one only focuses on ascetic practices without understanding the original mind, and is bound by hatred and love, then ascetic practices are like walking on a dangerous path in the dark night. If you want to understand the original mind, you should carefully investigate and observe. When encountering form and sound, before awareness and contemplation arise, where is the mind? Is it non-existent? Is it existent? Since it does not fall into the realm of existence or non-existence, then the mind-pearl shines alone, constantly illuminating the world, without a single speck of dust in between. There has never been a moment of interruption or continuity. Later, Shi Man also practiced Dhutanga (Dhutanga, a form of ascetic practice in Buddhism), only carrying two needles, using them to beg for patching clothes in winter, and discarding them in summer. His heart was without fear, he slept without dreaming, and he often begged for water. When he arrived at monasteries, he chopped firewood and made shoes, staying no more than two nights. In the sixteenth year of the Zhenguan era, he stayed in an ancient tomb next to the Shanhui Temple in Luoyang and encountered heavy snow. In the morning, he entered the temple and saw Dharma Master Tan Kuang. Dharma Master Tan Kuang was surprised where he came from. Shi Man said, 'Does the Dharma have a place of origin?' Dharma Master Tan Kuang sent people to look for where he came from, and the surrounding snow was more than five feet deep. Dharma Master Tan Kuang said, 'It is immeasurable.' Shi Man once instructed others, 'The Buddhas speak of the mind to let people know that the appearance of the mind is illusory, but now they are adding to the appearance of the mind, deeply violating the Buddha's intention. Furthermore, adding arguments is especially contrary to great reason.' Later, in a pottery workshop, he passed away peacefully without illness while sitting.
Layman Xiang (Xiang Jushi, a Buddhist practitioner at home)
He lived in seclusion in the forests and fields, eating fruits from trees and drinking water from mountain streams. In the early years of the Tianbao era of the Northern Qi Dynasty, he heard of the flourishing teachings of the Second Patriarch (Erzu, the Second Patriarch of Zen Buddhism, Huike), so he wrote a letter saying, 'Shadows arise from forms, and echoes follow sounds. Playing with shadows and tiring the form is not recognizing that the form is the root of the shadow. Stopping the sound to stop the echo is not understanding that the sound is the root of the echo. Removing afflictions and striving for Nirvana (Nirvana, the ultimate state in Buddhism) is like removing the form and seeking the shadow. Leaving sentient beings and seeking Buddhahood (Buddha-phala, the fruit of becoming a Buddha) is like silencing the sound and seeking the echo. Therefore, knowing that delusion and enlightenment are one path, and foolishness and wisdom are not different. Giving a name where there is no name, because of the name, right and wrong arise. Making reason where there is no reason, because of the reason, disputes arise. Illusions are not real, who is right and who is wrong? Illusion is without substance, what is emptiness and what is existence? It will be known that gaining is like not gaining, and losing is like not losing.' Before visiting, I will briefly state these intentions, hoping for your reply. The Second Patriarch replied, 'Having carefully read the letter, it all truthfully expresses the principle of true seclusion.'
竟不殊。本迷摩尼謂瓦礫。豁然自覺是真珠。無明智慧等無異。當知萬法即皆如。愍此二見之徒輩。申辭措筆作斯書。觀身與佛不差別。何須更覓彼無餘。居士。捧披祖偈。乃申禮覲。密承印記。
二祖下第二世
僧那禪師法嗣
彰德府隆化寺慧滿禪師
滎陽張氏子。始於本寺。遇二祖開示。志存儉約。自言。一生心無怯怖。睡不作夢。常行乞。住無再宿。唐太宗貞觀壬寅。于洛陽會善寺側。宿古墓中。遇大雪。旦入寺。見法師曇曠。曠怪所從來。師曰。法有來耶。曠遣尋來處。知宿五尺積雪中。尋聞有括錄事。諸僧逃隱。師獨持缽聚落。無所滯礙。隨得隨散。索爾虛閑耳 又嘗示人曰。諸佛說心。令知心相。是虛妄。今乃重加心相。深違佛意。又增論議。殊乖大理。故常赍楞伽經四卷。以為心要。如說而行。蓋遵歷世之遺付也。後於陶冶中。無疾坐化。壽七十。
二祖下第三世。至第八世。不列章次
四祖大醫禪師。旁出法嗣第一世
牛頭山法融禪師者
潤州延陵人也。姓韋氏。年十九。學通經史。尋閱大部般若。曉達真空。忽一日嘆曰。儒道世典。非究竟法。般若正觀。出世舟航。遂隱茅山。投師落髮。后入牛頭山幽棲寺北巖之石室。有百鳥銜華之異。唐貞觀
【現代漢語翻譯】 現代漢語譯本： 竟無差別。原本迷惑的人將摩尼寶珠（mani, 一種寶珠）誤認為瓦礫。一旦豁然醒悟，便知那是真正的寶珠。無明（ignorance）和智慧（wisdom）等同沒有差異。應當明白萬法（all dharmas）的本性都是如此。憐憫那些執著於二見（duality）的眾生，特此著書立說。觀自身與佛（Buddha）沒有差別，何須再向外尋求其他的歸宿？居士，捧讀祖師的偈語，表達敬意。秘密地領受了印可。 二祖門下第二代 僧那禪師的法嗣 彰德府隆化寺的慧滿禪師 是滎陽張氏之子。最初在本寺，遇到二祖的開示，立志節儉。自稱一生心中沒有怯懦和恐懼，睡覺不做夢。經常乞食，居住從不在同一地方停留兩晚。唐太宗貞觀年間，在洛陽會善寺旁，夜宿古墓中，遇到大雪。早晨進入寺廟，見到法師曇曠。曇曠奇怪他從哪裡來。禪師說：『法有來處嗎？』曇曠派人尋找他來的地方，得知他夜宿在五尺積雪中。不久聽說有官府人員搜捕，眾僧逃匿隱蔽。禪師獨自拿著缽在村落中行走，沒有任何阻礙，隨得隨散。只是爲了尋求空虛和閒適罷了。又曾經開示他人說：諸佛（Buddhas）宣說心，是爲了讓人瞭解心的虛妄之相。現在卻又加重心相的執著，深深違背了佛的本意。又增加許多論議，非常不符合大道理。所以經常攜帶《楞伽經》（Laṅkāvatāra Sūtra）四卷，作為修行的心要。如經中所說而行，這是遵從歷代祖師的遺訓。後來在陶冶場所中，無疾而終，坐化圓寂。享年七十歲。 二祖門下第三代到第八代，不列章節次 四祖大醫禪師，旁出法嗣第一代 牛頭山法融禪師 是潤州延陵人，姓韋。二十多歲時，通曉經史。後來閱讀大量的《般若經》（Prajñāpāramitā Sūtra），通達真空的道理。忽然有一天感嘆道：『儒家和道家的世俗經典，不是究竟的解脫之法。《般若經》的正觀，才是出離世間的舟船。』於是隱居在茅山，拜師剃度。後來進入牛頭山幽棲寺北巖的石室。有百鳥銜花的奇異景象。唐貞觀年間。
【English Translation】 English version: There is ultimately no difference. Those who are originally deluded mistake maṇi jewels (mani, a type of jewel) for rubble. Once they suddenly awaken, they realize it is a genuine pearl. Ignorance (avidyā) and wisdom (prajñā) are equally without difference. It should be understood that the nature of all dharmas (sarva dharma) is just like this. Pitying those beings who cling to dualistic views, I hereby compose this book. Contemplate that the body and the Buddha (Buddha) are not different; why seek another refuge elsewhere? Layman, holding and reading the ancestral verse, expresses reverence. Secretly receiving the seal of approval. The second generation under the Second Patriarch Dharma successor of Zen Master Sengna Zen Master Huiman of Longhua Temple in Zhangde Prefecture Was a son of the Zhang family of Xingyang. Initially at this temple, he encountered the Second Patriarch's instruction and resolved to be frugal. He said of himself that throughout his life, his heart had no timidity or fear, and he did not dream in his sleep. He often begged for food and never stayed in the same place for two nights. During the Zhenguan era of Emperor Taizong of the Tang Dynasty, in a side of Huishan Temple in Luoyang, he stayed overnight in an ancient tomb and encountered heavy snow. In the morning, he entered the temple and saw Dharma Master Tankuang. Tankuang was surprised where he came from. The Zen master said, 'Does the Dharma have a place of origin?' Tankuang sent someone to find the place he came from and learned that he had stayed overnight in five feet of accumulated snow. Soon after, he heard that government officials were searching and arresting people, and the monks fled and hid. The Zen master alone carried his bowl and walked in the villages without any hindrance, receiving and distributing as he went. He was merely seeking emptiness and leisure. He also once instructed others, saying: 'The Buddhas (Buddhas) speak of the mind to make people understand the illusory nature of the mind. Now, however, they are adding to the attachment to the mind's appearance, deeply violating the Buddha's original intention. They are also adding many arguments, which are very inconsistent with great reason.' Therefore, he often carried the four volumes of the Laṅkāvatāra Sūtra (Laṅkāvatāra Sūtra) as the essential of his practice. He acted as the sutra said, following the instructions of the successive patriarchs. Later, in a pottery workshop, he passed away without illness, sitting in meditation. He lived to be seventy years old. From the third to the eighth generation under the Second Patriarch, the chapters are not listed in order. The Fourth Patriarch, Great Physician Zen Master, the first generation of collateral Dharma successors. Zen Master Farong of Niutou Mountain Was a native of Yanling in Runzhou, with the surname Wei. In his twenties, he was well-versed in the classics and histories. Later, he read extensively the Prajñāpāramitā Sūtra (Prajñāpāramitā Sūtra) and understood the principle of emptiness. One day, he suddenly exclaimed: 'The secular classics of Confucianism and Taoism are not the ultimate methods of liberation. The correct contemplation of the Prajñāpāramitā Sūtra is the boat for leaving the world.' Therefore, he lived in seclusion on Maoshan Mountain and became a monk after tonsure. Later, he entered the stone chamber of Beiyan in Youqi Temple on Niutou Mountain. There was a strange phenomenon of hundreds of birds carrying flowers. During the Zhenguan era of the Tang Dynasty.
中。四祖遙觀氣象。知彼山有奇異之人。乃躬自尋訪。問寺僧。此間有道人否。曰出家兒那個不是道人。祖曰。阿那個是道人。僧無對。別僧曰。此去山中十里許。有一懶融。見人不起。亦不合掌。莫是道人么。祖遂入山。見師端坐自若。曾無所顧。祖問曰。在此作甚麼。師曰。觀心。祖曰。觀是何人。心是何物。師無對。便起作禮曰。大德高棲何所。祖曰。貧道不決所止。或東或西。師曰。還識道信禪師否。祖曰。何以問他。師曰。向德滋久。冀一禮謁。祖曰。道信禪師。貧道是也。師曰。因何降此。祖曰。特來相訪。莫更有宴息之處否。師指後面曰。別有小庵。遂引祖至庵所。繞庵唯見虎狼之類。祖乃舉兩手作怖勢。師曰。猶有這個在。祖曰。這個是甚麼。師無語。少選。祖卻于師宴坐石上。書一佛字。師睹之竦然。祖曰。猶有這個在。師未曉。乃稽首請說真要。祖曰。夫百千法門。同歸方寸。河沙妙德。總在心源。一切戒門。定門慧門。神通變化。悉自具足。不離汝心。一切煩惱業障。本來空寂。一切因果。皆如夢幻。無三界可出。無菩提可求。人與非人。性相平等。大道虛曠。絕思絕慮。如是之法。汝今已得。更無闕少。與佛何殊。更無別法。汝但任心自在。莫作觀行。亦莫澄心。莫起貪嗔。莫懷愁慮。蕩蕩
【現代漢語翻譯】 現代漢語譯本：四祖遙觀天象，知道那座山上有奇異之人，於是親自前去尋訪。他問寺廟裡的僧人：『這裡有得道之人嗎？』僧人回答說：『出家人哪個不是得道之人？』四祖說：『那麼，哪一個是得道之人呢？』僧人無言以對。另一位僧人說：『從這裡往山裡走十里左右，有個懶融，見人不起身，也不合掌，莫非就是得道之人？』四祖於是進山，見到懶融禪師端坐自若，旁若無人。四祖問道：『你在這裡做什麼？』懶融禪師回答說：『觀心。』四祖說：『觀的是何人？心又是何物？』懶融禪師無言以對，便起身作揖說：『大德您在高處隱居在哪裡？』四祖說：『貧道我沒有固定的住所，有時在東，有時在西。』懶融禪師問道：『您認識道信禪師（Daoxin Chanshi，四祖）嗎？』四祖說：『你問他做什麼？』懶融禪師說：『我仰慕他的德行很久了，希望能有機會拜見他。』四祖說：『道信禪師，貧道就是。』懶融禪師問道：『您因何來到這裡？』四祖說：『特地來拜訪你，莫非沒有可以休息的地方嗎？』懶融禪師指著後面說：『另外有個小茅庵。』於是引導四祖來到茅庵，繞著茅庵只看到虎狼之類的野獸。四祖於是舉起雙手做出害怕的樣子。懶融禪師說：『還是有這個在啊。』四祖說：『這個是什麼？』懶融禪師沒有說話。過了一會兒，四祖卻在懶融禪師宴坐的石頭上，寫了一個『佛』字。懶融禪師看到後感到震驚。四祖說：『還是有這個在啊。』懶融禪師不明白，於是叩頭請求四祖說出真正的要義。四祖說：『那千百法門，最終都歸於方寸（fangcun，指心）。恒河沙數般的妙德，總在於心源。一切戒門、定門、慧門，神通變化，都自身具足，不離你的心。一切煩惱業障，本來就是空寂的。一切因果，都如夢幻。沒有三界（sanjie，欲界、色界、無色界）可以出離，沒有菩提（puti，覺悟）可以追求。人與非人，其自性與現象平等無二。大道虛空曠遠，斷絕思慮。這樣的法，你現在已經得到了，更沒有什麼欠缺，與佛有什麼不同？更沒有其他的法。你只要任心自在，不要作意觀想，也不要強行澄凈內心，不要生起貪嗔，不要懷有憂愁思慮，坦蕩』
【English Translation】 English version: The Fourth Patriarch, observing the celestial signs from afar, knew that there was an extraordinary person on that mountain, so he personally went to seek him out. He asked the monks of the temple, 'Is there a Daoist (Daoren, a person who has attained the Dao) here?' The monks replied, 'Which of the monks is not a Daoist?' The Fourth Patriarch said, 'Then which one is the Daoist?' The monks were speechless. Another monk said, 'About ten li (Chinese mile) into the mountains from here, there is a Lazy Rong (Lanrong), who does not rise to greet people and does not put his palms together in respect. Could he be the Daoist?' The Fourth Patriarch then entered the mountain and saw the Master sitting upright and composed, as if there was no one else present. The Fourth Patriarch asked, 'What are you doing here?' The Master replied, 'Observing the mind.' The Fourth Patriarch said, 'Who is observing, and what is the mind?' The Master was speechless, then rose and bowed, saying, 'Great Virtue, where do you dwell in seclusion?' The Fourth Patriarch said, 'This poor monk has no fixed abode, sometimes east, sometimes west.' The Master asked, 'Do you know Chan Master Daoxin (Daoxin Chanshi, Fourth Patriarch)?' The Fourth Patriarch said, 'Why do you ask about him?' The Master said, 'I have long admired his virtue and hope to have the opportunity to pay my respects.' The Fourth Patriarch said, 'This poor monk is Chan Master Daoxin.' The Master asked, 'Why have you come here?' The Fourth Patriarch said, 'I have come specifically to visit you. Is there perhaps a place to rest?' The Master pointed behind him and said, 'There is another small hermitage.' He then led the Fourth Patriarch to the hermitage, and all around it were only tigers and wolves. The Fourth Patriarch then raised both hands in a gesture of fear. The Master said, 'You still have this.' The Fourth Patriarch said, 'What is this?' The Master was silent. After a short while, the Fourth Patriarch then sat on the stone where the Master usually sat and wrote the character 'Buddha'. The Master was startled upon seeing it. The Fourth Patriarch said, 'You still have this.' The Master did not understand, so he bowed and asked the Fourth Patriarch to explain the true essence. The Fourth Patriarch said, 'The myriad Dharma gates ultimately return to the square inch (fangcun, referring to the mind). The countless wonderful virtues, as numerous as the sands of the Ganges, are all within the source of the mind. All the precepts, meditation, and wisdom, as well as supernatural powers and transformations, are fully present within yourself, inseparable from your mind. All afflictions and karmic obstacles are originally empty and still. All causes and effects are like dreams and illusions. There is no Three Realms (sanjie, the realm of desire, the realm of form, and the formless realm) to escape from, and no Bodhi (puti, enlightenment) to seek. Humans and non-humans are equal in nature and appearance. The Great Dao is vast and boundless, beyond thought and deliberation. This Dharma, you have already attained it, and there is nothing lacking. What difference is there between you and a Buddha? There is no other Dharma. You only need to let your mind be free and at ease, do not engage in deliberate contemplation, do not try to forcibly purify the mind, do not give rise to greed or anger, do not harbor sorrow or worry, be open and unburdened.'
無礙。任意縱橫。不作諸善。不作諸惡。行住坐臥。觸目遇緣。總是佛之妙用快樂無憂。故名為佛。師曰。心既具足。何者是佛。何者是心。祖曰。非心不問佛。問佛非不心。師曰。既不許作觀行。于境起時。心如何對治。祖曰。境緣無好醜。好醜起於心。心若不強名。妄情從何起。妄情既不起。真心任遍知。汝但隨心自在。無復對治。即名常住法身。無有變異。吾受璨大師頓教法門。今付于汝。汝今諦受吾言。只住此山。向後當有五人達者。紹汝大化。祖付法訖。遂返雙峰終老。師自爾法席大盛 唐永徽中。徒眾乏糧。師往丹陽緣化。去山八十里。躬負米一石八斗。朝往暮還。供僧三百。二時不闕。邑宰蕭元善。請于建初寺。講大般若經。聽者雲集。至滅靜品。地為之震動 博陵王。問師曰。境緣色發時。不言緣色起。云何得知緣。乃欲息其起。師曰。境色初發時。色境二性空。本無知緣者。心量與知同。照本發非發。爾時。起自息抱暗。生覺緣心時。緣不逐至。如未生前。色心非養育。從空本無念。想受言念生。起發未曾起。豈用佛教令 問。閉目不見色。境慮乃便多。色既不關心。境從何處發。師曰。閉目不見色。內心動慮多。幻識假成用。起名終不過。知色不關心。心亦不關人。隨行有相轉。鳥去空中真 問
【現代漢語翻譯】 無礙。任意縱橫。（沒有阻礙，可以自由自在地行動）不作諸善。不作諸惡。（不要執著於行善或作惡）行住坐臥。觸目遇緣。（無論行走、站立、坐臥，所見所遇）總是佛之妙用快樂無憂。（都是佛的奇妙作用，帶來快樂和無憂無慮）故名為佛。（所以稱為佛） 師曰。心既具足。何者是佛。何者是心。（禪師說：『既然心已經具備一切，那麼什麼是佛？什麼又是心？』）祖曰。非心不問佛。問佛非不心。（祖師說：『不是心就不能問佛，問佛就離不開心。』） 師曰。既不許作觀行。于境起時。心如何對治。（禪師說：『既然不允許進行觀想修行，那麼當外境生起時，心應該如何應對？』）祖曰。境緣無好醜。好醜起於心。（祖師說：『外境和因緣本身沒有好壞，好壞的分別產生於心。』）心若不強名。妄情從何起。（如果心不強加分別和執著，虛妄的情感從哪裡產生呢？』）妄情既不起。真心任遍知。（虛妄的情感既然不產生，那麼真心自然就能普遍地覺知一切。』）汝但隨心自在。無復對治。（你只要隨順自心，保持自在，不再需要刻意地去對治。』）即名常住法身。無有變異。（這就叫做常住法身，沒有變異。』） 吾受璨大師頓教法門。今付于汝。（我接受了璨大師的頓悟法門，現在傳授給你。）汝今諦受吾言。只住此山。（你現在仔細聽我的話，就住在這座山裡。）向後當有五人達者。紹汝大化。（將來會有五位通達的人，來繼承你的教化。）祖付法訖。遂返雙峰終老。（祖師傳法完畢，就返回雙峰山安度晚年。） 師自爾法席大盛 唐永徽中。徒眾乏糧。師往丹陽緣化。（禪師從此以後，弘法事業非常興盛。唐朝永徽年間，徒弟們缺少糧食，禪師前往丹陽募化。）去山八十里。躬負米一石八斗。朝往暮還。供僧三百。二時不闕。（距離山八十里，親自揹著一石八斗米，早上去晚上回，供給三百僧人，早晚兩餐從不缺少。）邑宰蕭元善。請于建初寺。講大般若經。聽者雲集。（縣令蕭元善，邀請禪師在建初寺，講解《大般若經》，聽眾雲集。）至滅靜品。地為之震動。（講到《滅靜品》時，大地為之震動。） 博陵王。問師曰。境緣色發時。不言緣色起。云何得知緣。乃欲息其起。（博陵王問禪師說：『當外境和因緣顯現時，不說因緣和色相生起，又怎麼能知道因緣，從而想停止它的生起呢？』）師曰。境色初發時。色境二性空。（禪師說：『當外境和色相最初顯現時，色和境的自性都是空性的。』）本無知緣者。心量與知同。（本來就沒有能知覺因緣的主體，心的作用和知覺是相同的。）照本發非發。爾時。起自息抱暗。（照見其本性，顯現也如同沒有顯現，這時，生起自然止息，如同擁抱黑暗。）生覺緣心時。緣不逐至。（當生起覺知和因緣的心時，因緣不會隨之而來。）如未生前。色心非養育。（如同未生起之前，色和心都不是被養育的。）從空本無念。想受言念生。（從空性中本來沒有念頭，想像、感受、言語和念頭才產生。）起發未曾起。豈用佛教令。（生起和顯現從來沒有真正生起過，哪裡需要用佛教的教令來制止呢？』） 問。閉目不見色。境慮乃便多。色既不關心。境從何處發。（有人問：『閉上眼睛看不見色相，但心中的思慮卻反而更多。色相既然不關乎心，那麼外境是從哪裡產生的呢？』）師曰。閉目不見色。內心動慮多。（禪師說：『閉上眼睛看不見色相，內心卻產生很多思慮。』）幻識假成用。起名終不過。（虛幻的意識假借而成作用，所產生的名稱終究是虛假的。）知色不關心。心亦不關人。（知覺色相不關乎心，心也不關乎外物。）隨行有相轉。鳥去空中真。（隨著行為而有現象的轉變，如同鳥飛過後天空依然是天空。） 問。（有人問：）
【English Translation】 Unobstructed. Free to move in any direction. Do not engage in good deeds. Do not engage in evil deeds. Whether walking, standing, sitting, or lying down, whatever you see and encounter is the wonderful function of the Buddha, bringing joy and freedom from worry. Therefore, it is called Buddha. The Master said, 'Since the mind is complete, what is Buddha? What is mind?' The Patriarch said, 'Without mind, one cannot ask about Buddha; asking about Buddha is inseparable from mind.' The Master said, 'Since we are not allowed to practice contemplation, how should the mind deal with external circumstances when they arise?' The Patriarch said, 'External circumstances and conditions have no inherent good or bad; good and bad arise from the mind.' If the mind does not impose names and distinctions, from where do deluded emotions arise? If deluded emotions do not arise, then the true mind will naturally know everything. You should simply follow your mind and be at ease, without any need for deliberate countermeasures. This is called the permanent Dharmakaya (Dharmakaya: the body of the Buddha as the embodiment of the Dharma), which is unchanging.' I received the sudden enlightenment Dharma gate from Great Master Can (Great Master Can: a Chan Buddhist master). Now I pass it on to you. Now listen carefully to my words and just stay on this mountain. In the future, there will be five enlightened ones who will continue your great transformation.' After the Patriarch transmitted the Dharma, he returned to Shuangfeng Mountain (Shuangfeng Mountain: a mountain in China) to live out his days. From then on, the Master's Dharma seat flourished greatly. During the Yonghui era of the Tang Dynasty, the disciples lacked food. The Master went to Danyang (Danyang: a place in China) to seek alms. Eighty miles from the mountain, he personally carried one dan (dan: a unit of dry measure) and eight dou (dou: a unit of dry measure) of rice, returning in the evening after leaving in the morning, providing for three hundred monks, never missing two meals. The magistrate of the town, Xiao Yuanshan (Xiao Yuanshan: a person's name), invited him to Jianchu Temple (Jianchu Temple: a temple's name) to lecture on the Great Prajna Sutra (Great Prajna Sutra: a Buddhist scripture). Listeners gathered in large numbers. When he reached the 'Extinction of Stillness' chapter, the ground shook. King Boling (King Boling: a person's title) asked the Master, 'When external circumstances and forms arise, you don't say that they arise from conditions and forms. How can we know the conditions and thus want to stop their arising?' The Master said, 'When external circumstances and forms first arise, the nature of both form and circumstance is empty. There is no one who knows the conditions. The function of the mind is the same as knowing. Seeing the original nature, arising is like non-arising. At that time, arising naturally ceases, like embracing darkness. When the mind of arising awareness and conditions arises, conditions do not follow. Like before birth, form and mind are not nurtured. From emptiness, there is originally no thought. Imagination, sensation, speech, and thought arise. Arising has never truly arisen. Why use the Buddha's teachings to stop it?' Someone asked, 'When the eyes are closed and no form is seen, thoughts about external circumstances become more numerous. Since form is not related to the mind, from where do external circumstances arise?' The Master said, 'When the eyes are closed and no form is seen, many thoughts arise in the mind. Illusory consciousness falsely creates functions, and the names that arise are ultimately false. Knowing form is not related to the mind, and the mind is not related to external things. Following actions, there is a transformation of phenomena, like birds flying in the sky, leaving the sky as it is.' Question:
。境發無處所。緣覺了知生。境謝覺還轉。覺乃變為境。若以心曳心。還為覺所覺。從之隨隨去。不離生滅際。師曰。色心前後中。實無緣起境。一念自疑忘。誰能計動靜。此知自無知。知知緣不會。當自檢本形。何須求域外。前境不變謝。后念不來今。求月執元影。討跡逐飛禽。欲知心本性。還如視夢裡。譬之六月冰。處處皆相似。避空終不脫。求空復不成。借問鏡中像。心從何處生 問。恰恰用心時。若為安隱好。師曰。恰恰用心時。恰恰無心用。曲譚名相勞。直說無繁重。無心恰恰用。常用恰恰無。今說無心處。不與有心殊 問。智者引妙言。與說相會當。言與心路別。合則萬倍乖。師曰。方便說妙言。破病不乘道。非關本性譚。還從空化造。無念為真常。終當絕心路。離念性不動。生滅無乖誤。谷響既有聲。映象能回顧。問曰。行者體境有。因覺知境亡。前覺及後覺。並境有三心。師曰。境用非體覺。覺罷不應思。因覺知境亡。覺時境不起。前覺及後覺。並境有三遲 問。住定俱不轉。將為正三昧。諸業不能牽。不知細無明。徐徐躡其後。師曰。復聞別有人。虛執起心量。三中事不成。不轉還虛妄。心為正受縛。為之凈業障。心塵萬分一。不了說無明。細細習因起。徐徐名相生。風來波浪轉。欲靜水還平。更
【現代漢語翻譯】 現代漢語譯本 『境發無處所』（境界的生起沒有固定的處所）。『緣覺了知生』（修緣覺乘的人了知境界的生起）。『境謝覺還轉』（境界消失，覺知也隨之轉變）。『覺乃變為境』（覺知也就轉變為境界）。『若以心曳心』（如果用心去牽引心），『還為覺所覺』（反而會被覺知所覺察）。『從之隨隨去』（跟隨它，隨它而去），『不離生滅際』（就無法脫離生滅的邊際）。 師曰（禪師說）：『色心前後中』（色法和心法，無論在時間的前後還是中間），『實無緣起境』（實際上並沒有實在的緣起境界）。『一念自疑忘』（一個念頭自己產生懷疑和遺忘），『誰能計動靜』（誰又能計算它的動靜呢）。『此知自無知』（這種知其實是無知），『知知緣不會』（因為知和知是不會相遇的）。『當自檢本形』（應當自己檢查自己的本來面目），『何須求域外』（又何必向外尋求呢）。『前境不變謝』（之前的境界並沒有改變和消失），『后念不來今』（之後的念頭並沒有來到現在）。『求月執元影』（想要尋找月亮，卻執著于圓形的影子），『討跡逐飛禽』（想要尋找軌跡，卻追逐飛翔的鳥）。『欲知心本性』（想要知道心的本性），『還如視夢裡』（就像觀看夢境一樣）。『譬之六月冰』（比如六月的冰），『處處皆相似』（處處都相似）。『避空終不脫』（想要逃避空，最終也無法逃脫），『求空復不成』（想要尋求空，最終也無法成功）。『借問鏡中像』（請問鏡中的影像），『心從何處生』（心是從哪裡生出來的呢）？』 問（有人問）：『恰恰用心時』（正在用心的時候），『若為安隱好』（怎樣才能安穩呢）？』 師曰（禪師說）：『恰恰用心時』（正在用心的時候），『恰恰無心用』（恰恰是無心可用）。『曲譚名相勞』（委婉地談論名相是徒勞的），『直說無繁重』（直接說則沒有繁瑣沉重）。『無心恰恰用』（無心恰恰是用），『常用恰恰無』（常用恰恰是無）。『今說無心處』（現在所說的無心之處），『不與有心殊』（和有心並沒有什麼不同）。』 問（有人問）：『智者引妙言』（智者引用微妙的言語），『與說相會當』（和所說的相符合）。『言與心路別』（言語和心路是不同的），『合則萬倍乖』（如果強行合在一起，就會有萬倍的偏差）。』 師曰（禪師說）：『方便說妙言』（爲了方便而說微妙的言語），『破病不乘道』（是爲了破除病，而不是爲了乘載道）。『非關本性譚』（和本性的談論無關），『還從空化造』（還是從空性的變化中創造出來的）。『無念為真常』（無念才是真常），『終當絕心路』（最終應當斷絕心路）。『離念性不動』（離開念頭，自性就不會動搖），『生滅無乖誤』（生滅也就沒有乖謬錯誤）。『谷響既有聲』（山谷的迴響既然有聲音），『映象能回顧』（鏡中的影像也能回顧）。』 問曰（有人問）：『行者體境有』（修行者體驗到境界的存在），『因覺知境亡』（因為覺知，境界就消失了）。『前覺及後覺』（之前的覺和之後的覺），『並境有三心』（連同境界，就有三種心）。』 師曰（禪師說）：『境用非體覺』（境界的作用不是本體的覺），『覺罷不應思』（覺悟之後不應該思慮）。『因覺知境亡』（因為覺知，境界就消失了），『覺時境不起』（覺悟的時候，境界就不會生起）。『前覺及後覺』（之前的覺和之後的覺），『並境有三遲』（連同境界，就有三種遲鈍）。』 問（有人問）：『住定俱不轉』（安住在禪定中，一切都不轉變），『將為正三昧』（就認為是真正的三昧）。『諸業不能牽』（各種業力都不能牽引），『不知細無明』（卻不知道細微的無明），『徐徐躡其後』（慢慢地跟在後面）。』 師曰（禪師說）：『復聞別有人』（又聽說另外有人），『虛執起心量』（虛妄地執著，生起心量的分別）。『三中事不成』（在三種狀態中，事情都不能成就），『不轉還虛妄』（不轉變還是虛妄的）。『心為正受縛』（心被正受所束縛），『為之凈業障』（成為清凈業的障礙）。『心塵萬分一』（心塵的萬分之一），『不了說無明』（不瞭解就說是無明）。『細細習因起』（細微的習氣因緣生起），『徐徐名相生』（慢慢地名相就產生了）。『風來波浪轉』（風來了，波浪就翻滾），『欲靜水還平』（想要平靜，水還是不平）。』 更（繼續）。
【English Translation】 English version 'When a state arises, it has no fixed location.' 'The Pratyekabuddha (one who attains enlightenment on their own) understands its arising.' 'When the state ceases, awareness also shifts.' 'Awareness then transforms into the state.' 'If you use the mind to pull the mind,' 'it will still be perceived by awareness.' 'Following it, going along with it,' 'you cannot escape the realm of arising and ceasing.' The Master said: 'In the past, present, and future of form and mind,' 'there is truly no state of conditioned arising.' 'If a single thought doubts and forgets itself,' 'who can measure its movement and stillness?' 'This knowing is itself not knowing,' 'because knowing and knowing cannot meet.' 'You should examine your original form,' 'why seek outside?' 'The previous state does not change or cease,' 'the subsequent thought does not come to the present.' 'Seeking the moon, you grasp at its circular reflection,' 'chasing traces, you pursue flying birds.' 'If you want to know the original nature of the mind,' 'it is like looking in a dream.' 'Like ice in June,' 'everywhere is similar.' 'Avoiding emptiness, you ultimately cannot escape,' 'seeking emptiness, you ultimately cannot succeed.' 'May I ask the image in the mirror,' 'where does the mind arise from?' Someone asked: 'When precisely using the mind,' 'how can one be at peace?' The Master said: 'When precisely using the mind,' 'precisely there is no mind to use.' 'Elaborately discussing names and forms is tiring,' 'directly speaking is without burden.' 'Without mind, precisely using,' 'constantly using, precisely without.' 'Now speaking of the place of no-mind,' 'it is not different from having mind.' Someone asked: 'The wise use subtle words,' 'to meet and correspond with what is said.' 'Words and the path of the mind are different,' 'if forced together, they will be a thousand times wrong.' The Master said: 'Expediently speaking subtle words,' 'is to break illness, not to ride the path.' 'It is not about discussing original nature,' 'but still created from the transformation of emptiness.' 'No-thought is true constancy,' 'ultimately one should cut off the path of the mind.' 'Away from thought, the nature does not move,' 'arising and ceasing have no error.' 'The echo in the valley has sound,' 'the image in the mirror can look back.' Someone asked: 'The practitioner experiences the existence of states,' 'because of awareness, the state disappears.' 'The previous awareness and the subsequent awareness,' 'together with the state, there are three minds.' The Master said: 'The function of the state is not the awareness of the essence,' 'after awakening, one should not think.' 'Because of awareness, the state disappears,' 'when awakening, the state does not arise.' 'The previous awareness and the subsequent awareness,' 'together with the state, there are three slowness.' Someone asked: 'Abiding in samadhi, everything does not change,' 'is considered true samadhi.' 'Various karmas cannot pull,' 'but not knowing subtle ignorance,' 'slowly follows behind.' The Master said: 'Again I hear of others,' 'who falsely grasp and give rise to mental measurements.' 'In the three states, things cannot be accomplished,' 'not changing is still false.' 'The mind is bound by right reception,' 'becoming an obstacle to pure karma.' 'One ten-thousandth of the dust of the mind,' 'not understanding, they say it is ignorance.' 'Subtle habitual causes arise,' 'slowly names and forms are born.' 'When the wind comes, the waves turn,' 'wanting stillness, the water is still not calm.' More.
欲前途說。恐畏後心驚。無念大獸吼。性空下霜雹。星散穢草推。縱橫飛鳥落。五道定紛綸。四魔不前卻。既如猛火燎。還如利劍斫 問。賴覺知萬法。萬法本來然。若假照用心。只得照用心。不應心裡事。師曰。賴覺知萬法。萬法終無賴。若假照用心。應不在心外 問。隨隨無揀擇。明心不現前。復慮心闇昧。在心用功行。智障復難除。師曰。有此不可有。尋此不可尋。無揀即真擇。得闇出明心。慮者心冥昧。存心托功行。何論智障難。至佛方為病 問。折中訊息間。實亦難安怗。自非用行人。此難終難見。師曰。折中欲訊息。訊息非難易。先觀心處心。次推智中智。第三照推者。第四通無記。第五解脫名。第六等真偽。第七知法本。第八慈無為。第九遍空陰。第十雲雨被。最盡被無覺。無明生本智。映象現三業。幻人化四衢。不住空邊盡。當照有中無。不出空有內。未將空有俱。號之名折中。折中非言說。安怗無處安。用行何能決。 問。別有一種人。善解空無相。口言定亂一。複道有中無。同證用常寂。知覺寂常用。用心會真理。復言用無用。智慧方便多。言亂與理合。如如理自如。不由識心會。既知心會非。心心復相泯。如是難知法。永劫不能知。同此用心人。法所不能化。師曰。別有證空者。還如前偈論。
【現代漢語翻譯】 現代漢語譯本 想要預先說明前途，又恐怕後面的心驚慌。 無念之時，如大獸怒吼；自性空寂，如下霜降冰雹。 星辰散落，穢草被推開；飛鳥縱橫，紛紛墜落。 五道輪迴，紛繁複雜；四魔境界，毫不退卻。 既像猛火燎原，又像利劍斬擊。 問：依賴覺知萬法，萬法本來就是如此。如果藉助觀照來用心，只能得到觀照的用心，不應是心裡之事。 師父說：依賴覺知萬法，萬法終究是無所依賴。如果藉助觀照來用心，（真理）應不在心外。 問：隨順一切，沒有揀擇，明心無法顯現。又擔心心識闇昧，在心上用功修行，智慧的障礙又難以去除。 師父說：有此不可有，尋此不可尋。沒有揀擇就是真正的揀擇，從闇昧中得出明心。擔憂的人心識冥昧，存心依靠功行。哪裡還談得上智慧的障礙難以去除，（這種狀態）到了成佛的時候才成為問題。 問：在折中訊息之間，實在難以安定。如果不是修行之人，這種困難終究難以見到。 師父說：想要在折中之中探求訊息，訊息並非難或易。首先觀察心之所在的心，其次推究智慧之中的智慧。第三步觀照推究者，第四步通達無記，第五步名為解脫，第六步等同真偽，第七步知曉法的根本，第八步慈悲無為，第九步遍佈空陰，第十步如雲雨普被。最徹底的是普被而無覺，從無明中生出根本智。映象顯現身口意三業，幻化之人出現在四通八達的道路上。不住在空的一邊窮盡，應當觀照有中的無。不超出空有的範圍，未將空有結合在一起，稱之為折中。折中不是言語所能表達的，安定沒有地方可以安定，修行又如何能夠決斷？ 問：還有一種人，善於理解空無相，口中說著定亂為一，又說有中無，共同證得用常寂。知覺寂靜而常用，用心來領會真理，又說用無用，智慧方便很多，說混亂與真理相合，如如之理自然如是，不是通過意識心來領會。既然知道意識心領會是錯誤的，心與心又相互泯滅。像這樣難以理解的法，永遠也無法知曉。和這種用心的人一樣，無法被佛法所教化。 師父說：還有證悟空性的人，就像前面偈頌所說的那樣。
【English Translation】 English version Desiring to speak of the future, yet fearing the heart's alarm afterward. When there is no thought, it is like the roar of a great beast; when the nature is empty, it is like frost and hail falling. Stars scatter, and foul weeds are pushed aside; birds fly in all directions, falling one after another. The five paths of reincarnation are complex and confusing; the four demonic realms do not retreat. It is like a raging fire, and like a sharp sword cutting. Question: Relying on the awareness of all dharmas (萬法), all dharmas are originally so. If one uses the mind to contemplate, one only obtains the contemplation of the mind, which should not be a matter of the mind. Master says: Relying on the awareness of all dharmas (萬法), all dharmas ultimately have nothing to rely on. If one uses the mind to contemplate, (the truth) should not be outside the mind. Question: Following along without discernment, the clear mind cannot manifest. Also, worrying that the mind is dark and obscure, one exerts effort in practice on the mind, but the obstacles of wisdom are difficult to remove. Master says: Having this is not permissible, seeking this is not possible. Non-discernment is true discernment, emerging from darkness reveals the clear mind. Those who worry have a darkened mind, relying on effort in practice. How can one even speak of the difficulty of removing the obstacles of wisdom; (this state) only becomes a problem when one reaches Buddhahood. Question: In the space between compromise and news, it is truly difficult to settle down. If one is not a practitioner, this difficulty will never be seen. Master says: Wanting to seek news in the middle ground, news is neither difficult nor easy. First, observe the mind where the mind is; second, investigate the wisdom within wisdom. Third, contemplate the investigator; fourth, penetrate the unmarked; fifth, it is called liberation; sixth, equate truth and falsehood; seventh, know the root of the Dharma (法); eighth, compassion is non-active; ninth, pervade the empty yin (陰); tenth, like clouds and rain covering. The most complete is covering without awareness, from ignorance arises fundamental wisdom. Images manifest the three karmas (三業) of body, speech, and mind; illusory people appear on the crossroads. Not dwelling on the side of emptiness to exhaust it, one should contemplate the non-being within being. Not going beyond the realm of emptiness and being, not yet combining emptiness and being, it is called compromise. Compromise cannot be expressed in words, there is nowhere to settle down, and how can practice decide? Question: There is another kind of person who is good at understanding emptiness and non-form, saying that stillness and chaos are one, and also saying that there is non-being within being, jointly attaining the constant stillness of use. Awareness is still and constantly used, using the mind to understand the truth, and also saying that use is non-use, with much skillful wisdom, saying that chaos and truth are in harmony, the suchness of truth is naturally so, not understood through the discriminating mind. Since it is known that understanding with the discriminating mind is wrong, mind and mind annihilate each other. Such a difficult-to-understand Dharma (法) can never be known. Like this kind of person who uses the mind, they cannot be transformed by the Dharma (法). Master says: There are those who realize emptiness, just like the previous verse said.
行空守寂滅。識見暫時翻。會真是心量。終知未了原。又說息心用。多智疑相似。良由性不明。求空且勞己。永劫住幽識。抱相都不知。放光便動地。于彼欲何為 問。前件看心者。復有羅縠難。師曰。看心有羅縠。幻心何待看。況無幻心者。從容下口難 問。久有大基業。心路差互間。得覺微細障。即達于真際。自非善巧師。無能決此理。仰惟我大師。當爲開要門。引導用心者。不令失正道。師曰。法性本基業。夢境成差互。實相微細身。色心常不悟。忽逢混沌士。哀怨愍群生。托疑廣設問。抱理內常明。生死幽徑徹。譭譽心不驚。野老顯分答。法相愧來儀。蒙發群生藥。還如色性為 顯慶丙辰。邑宰蕭元善。請住建初。師辭不獲。遂命入室。上首智巖。付囑法印。令以次傳授。將下山謂眾曰。吾不復踐此山矣。時鳥獸哀號。逾月不止。庵前有四大桐樹。仲夏之月。忽自凋落。明年正月二十三日。不疾而逝。窆于雞籠山。
四祖下二世(旁出)
金陵牛頭山融禪師法嗣
牛頭山智巖禪師
曲阿華氏子。弱冠智勇過人。身長七尺六寸。隋大業中。為郎將。常以弓掛一濾水囊。隨行所至汲用。累從大將征討。頻立戰功。唐武德中。年四十。遂乞出家。入舒州皖公山。從寶月禪師。為弟子后。一
【現代漢語翻譯】 現代漢語譯本 『行空守寂滅』，執著于空性而守護寂滅之境。『識見暫時翻』，（這種）意識和見解是暫時的變化。『會真是心量』，領會真如在於心量的廣大。『終知未了原』，最終會知道（這種做法）並沒有了悟本源。『又說息心用』，又說要止息妄心才能起作用。『多智疑相似』，（這種說法）與多智之人所懷疑的（境界）相似。『良由性不明』，這是因為沒有明白自性。『求空且勞己』，追求空性只會徒勞自己。『永劫住幽識』，（他們）永遠停留在幽暗的意識中。『抱相都不知』，執著于表相而一無所知。『放光便動地』，（如果）放出光明就能震動大地，『于彼欲何為』，對於那個（境界）又能做什麼呢？ 問：前面所說的『看心』（觀心）的人，還有羅縠（比喻細微的障礙）的困難。師（牛頭山智巖禪師）說：看心有羅縠，幻心何待看？（如果）觀心還有羅縠，那麼虛幻的心還等待什麼去觀？況且沒有虛幻之心的人，從容地開口也很困難。 問：長久以來有廣大的基業，（但在）心路（歷程）的差別和錯綜複雜之間，如果能覺察到細微的障礙，就能通達真如的境界。如果不是善於引導的老師，沒有人能夠決斷這個道理。仰望我的大師，應當為我開啟重要的法門，引導用心的人，不讓他們失去正道。師說：法性是根本的基業，夢境造成差別和錯綜複雜。實相是微細的身，色和心常常不能領悟。忽然遇到混沌之人，哀憐悲憫眾生，假託疑問而廣泛地提問，心中常懷抱真理而明瞭。生死幽暗的路徑徹底明白，譭謗和讚譽都不能使內心驚動。鄉野老者顯現出分明的回答，法相也慚愧地前來學習。矇昧得以啓發，（這）是眾生的良藥，還如色性（本空）一樣。 顯慶丙辰年（公元676年），縣令蕭元善，請（智巖禪師）住持建初寺，禪師推辭沒有成功，於是命（智巖禪師）進入方丈室，以上首弟子智巖為首，付囑傳法的印記，令其依次傳授。將要下山時對眾人說：我不再踏上這座山了。當時鳥獸哀鳴號叫，過了一個多月還沒有停止。庵前有四棵大的梧桐樹，在仲夏的月份，忽然自己凋落。第二年正月二十三日，沒有疾病而逝世，安葬在雞籠山。 四祖下二世（旁出） 金陵牛頭山融禪師法嗣 牛頭山智巖禪師 曲阿（古縣名，今江蘇丹陽）華氏之子。年輕時智謀和勇氣超過常人，身高七尺六寸。隋朝大業年間，擔任郎將。常常用弓掛著一個濾水囊，隨行到哪裡都汲水使用。多次跟隨大將征討，屢次建立戰功。唐朝武德年間，年齡四十歲，於是請求出家。進入舒州皖公山，跟隨寶月禪師，作為弟子之後，一
【English Translation】 English version 'Practicing emptiness, guarding stillness', clinging to emptiness and guarding the realm of stillness. 'Consciousness and views temporarily turn', (this kind of) consciousness and views are temporary changes. 'Understanding truth lies in the mind's capacity', comprehending true thusness lies in the vastness of the mind's capacity. 'Ultimately knowing the origin is not complete', ultimately knowing (this practice) has not realized the origin. 'Also saying to cease the mind's function', also saying that one must cease the deluded mind to be effective. 'Much wisdom seems similar', (this saying) is similar to (the realm) that wise people suspect. 'Indeed, because the nature is not clear', this is because one has not understood the self-nature. 'Seeking emptiness only tires oneself', seeking emptiness only tires oneself in vain. 'Eternally dwelling in dark consciousness', (they) eternally dwell in dark consciousness. 'Clinging to appearances without knowing', clinging to appearances without knowing anything. 'Releasing light then shakes the earth', (if) releasing light can shake the earth, 'what is the purpose there', what can one do with that (realm)? Question: The 'watching the mind' (contemplating the mind) person mentioned earlier still has the difficulty of 'fine silk' (a metaphor for subtle obstacles). The Master (Zhiyan Chan Master of Niutou Mountain) said: Watching the mind has fine silk, why wait to watch the illusory mind? (If) contemplating the mind still has fine silk, then what is the illusory mind waiting for to contemplate? Moreover, for those without an illusory mind, it is difficult to speak calmly. Question: For a long time, there has been a vast foundation, (but) between the differences and complexities of the mind's path, if one can perceive subtle obstacles, one can reach the realm of true thusness. If not for a teacher skilled in guidance, no one can decide this principle. Looking up to my master, you should open the important Dharma gate for me, guiding those who use their minds, so that they do not lose the right path. The Master said: Dharma-nature is the fundamental foundation, dream realms create differences and complexities. True form is a subtle body, form and mind are often not understood. Suddenly encountering a chaotic person, pitying and lamenting sentient beings, pretending to doubt and asking widely, always embracing truth and understanding within. The dark path of birth and death is thoroughly understood, slander and praise cannot startle the heart. The old man in the countryside reveals a clear answer, and the Dharma appearance is ashamed to come and learn. Ignorance is enlightened, (this) is the medicine for sentient beings, just like the nature of form (is inherently empty). In the Bingchen year of Xianqing (676 AD), the county magistrate Xiao Yuanshan invited (Chan Master Zhiyan) to reside at Jianchu Temple. The Chan Master declined without success, so he ordered (Chan Master Zhiyan) to enter the abbot's room, with the chief disciple Zhiyan as the head, entrusting the Dharma seal, ordering him to pass it on in order. When about to descend the mountain, he said to the crowd: I will not set foot on this mountain again. At that time, birds and beasts wailed, and it did not stop for more than a month. There were four large paulownia trees in front of the hermitage, which suddenly withered in the midsummer month. On the twenty-third day of the first month of the following year, he passed away without illness and was buried on Chicken Cage Mountain. Two generations below the Fourth Patriarch (collateral line) Dharma successor of Chan Master Rong of Niutou Mountain in Jinling Chan Master Zhiyan of Niutou Mountain The son of the Hua family of Qu'a (ancient county name, now Danyang, Jiangsu). In his youth, his wisdom and courage surpassed ordinary people, and he was seven feet six inches tall. During the Daye period of the Sui Dynasty, he served as a Lang general. He often hung a water filter bag on his bow, drawing water for use wherever he went. He repeatedly followed the generals in expeditions and repeatedly established military merits. During the Wude period of the Tang Dynasty, at the age of forty, he requested to become a monk. He entered Wangong Mountain in Shuzhou and followed Chan Master Baoyue, after becoming a disciple, one
日宴坐。睹異僧身長丈餘。神姿爽拔。詞氣清朗。謂師曰。卿八十生出家。宜加精進。言訖不見 嘗在谷中入定。山水暴漲。師怡然不動。其水自退。有獵者遇之。因改過修善。復有昔同從軍者二人。聞師隱遁。乃共入山尋之。既見。因謂師曰。郎將狂邪。何為住此。師曰。我狂欲醒。君狂正發。夫嗜色淫聲。貪榮冒寵。流轉生死。何由自出。二人感悟。嘆息而去 師后謁牛頭融。發明大事。融謂師曰。吾受信大師真訣。所得都亡。設有一法勝過涅槃。吾說亦如夢幻。夫一塵飛而翳天。一芥墮而覆地。汝今已過此見。吾復何云。山門化導。當付之於汝。師稟命為第二世。后以正法。付方禪師。師住白馬棲玄兩寺。又遷石頭城。于高宗儀鳳丁丑正月十日示滅。顏色不變。屈伸如生。室有異香。經旬不歇。遺言水葬焉。
金陵鐘山曇璀禪師者
吳郡人也。姓顏氏。初謁融禪師。融目而奇之。乃告之曰。色聲。為無生之鴆毒。受想。是至人之坑阱。子知之乎。師默而審之。大悟元旨。尋晦跡鐘山。多歷年所。茅庵瓦缶。以終老焉。唐則天天授辛卯二月六日。恬然入定。七日而滅。
四祖下三世
牛頭巖禪師法嗣
江寧府牛頭山第三世慧方禪師
潤州延陵濮氏子。出家開善。及進具。洞
明經論。后謁牛頭巖。巖示以心。印。師豁然領悟。於是不出林藪者十年。方學者雲集。師。一旦謂眾曰。吾他行。隨機利物。汝宜自安也。乃以正法付法持。自歸茅山。越數載將欲滅度。見有五百許人。髻發后垂。狀如菩薩。各持幡華。曰諸法師嗣。又感山神現大蟒身至庭前。如將泣別。師謂侍者洪道曰。吾去矣。汝為吾報諸門人。門人奔至。師已入滅。時唐天冊乙未八月一日。山林變白。溪澗絕流。七日。道俗悲慕。聲動山谷。壽六十有七。臘四十。
四祖下四世
牛頭方禪師法嗣
江寧府牛頭山第四世法持禪師
潤州張氏子。幼歲出家。年三十游黃梅。聞法心開。復遇牛頭方。印可乃繼席山門末。以法眼付智威。唐武后長安壬寅九月五日。終於金陵延祚寺。囑令露骸松下。飼諸鳥獸。迎出日。空中有神幡從西而來。繞山數匝。所居故院。竹林變白。七日而止。壽六十有八。臘五十。
四祖下五世(旁出)
金陵牛頭山持禪師法嗣
牛頭山智威禪師者
江寧人也。姓陳氏。依天寶寺統法師出家。謁法持禪師。傳授正法。自爾江左學徒。皆奔走門下。有慧忠者。目為法器。師嘗有偈。示曰。時中莫繫念。念成生死河。輪迴六趣海。無見出長波。忠答曰。念想由來
【現代漢語翻譯】 現代漢語譯本 《明經論》。後來去拜訪牛頭巖。牛頭巖以心印傳授於他，禪師豁然領悟。因此有十年沒有離開山林。四方學者雲集而來。禪師有一天對大家說：『我要到別處去，隨機教化眾生。你們應該各自安好。』於是將正法傳給法持，自己回到茅山。過了幾年將要圓寂，看見有五百多人，髮髻向後垂，樣子像菩薩，各自拿著幡和鮮花，說『諸位法師的繼承人』。又感應到山神現出大蟒蛇的身形來到庭前，好像要哭著告別。禪師對侍者洪道說：『我要走了。你替我告訴各位門人。』門人奔來時，禪師已經入滅。時間是唐朝天冊乙未年八月一日。山林變成白色，溪澗斷流。七天後，僧人和俗人悲傷思慕，哭聲震動山谷。享年六十七歲，僧臘四十年。
四祖下四世
牛頭方禪師法嗣
江寧府牛頭山第四世法持禪師
是潤州張氏的兒子。年幼時出家。三十歲時遊歷黃梅，聽聞佛法後心開悟解。又遇到牛頭方禪師，得到印可，於是繼承了山門。後來將法眼傳給智威。唐朝武后長安壬寅年九月五日，在金陵延祚寺圓寂。遺囑將遺體暴露在松樹下，餵給鳥獸。出殯那天，天空中有神幡從西邊而來，圍繞山數圈。所居住的舊院子里，竹林變成白色，七天後恢復原狀。享年六十八歲，僧臘五十年。
四祖下五世(旁出)
金陵牛頭山持禪師法嗣
牛頭山智威禪師
是江寧人，姓陳氏。依止天寶寺統法師出家。拜見法持禪師，傳授正法。從此江左的學徒，都奔向他的門下。有個叫慧忠的人，被他認為是法器。禪師曾經作偈語，開示說：『時時之中不要繫念，念頭會形成生死之河，在六道輪迴之海中，沒有看見出離的長波。』慧忠回答說：『念想本來……』
【English Translation】 English version 'Ming Jing Lun' (Treatise on Understanding the Sutras). Later, he visited Niutou Rock (Ox-Head Rock). The Rock imparted the mind-seal to him, and the Chan master suddenly realized enlightenment. Therefore, he did not leave the forests and mountains for ten years. Scholars from all directions gathered. One day, the Chan master said to the assembly: 'I am going elsewhere to benefit beings according to circumstances. You should all be at peace.' Then he transmitted the Dharma to Fachí (Dharma-Holder), and returned to Maoshan. After several years, as he was about to pass away, he saw more than five hundred people with their hair tied back, resembling Bodhisattvas, each holding banners and flowers, saying, 'Successors of the Dharma masters.' He also sensed the mountain deity appearing in the form of a large python in front of the courtyard, as if weeping to bid farewell. The Chan master said to his attendant Hongdao: 'I am leaving. Tell all my disciples for me.' When the disciples rushed over, the Chan master had already entered Nirvana. The time was the first day of the eighth month of the Yiwèi year of the Tiancè era of the Tang Dynasty. The mountains and forests turned white, and the streams stopped flowing. After seven days, monks and laypeople mourned with grief, and their cries shook the valleys. He lived to be sixty-seven years old, with forty years as a monk.
Fourth Generation under the Fourth Ancestor
Lineage of Chan Master Fang of Niutou
Chan Master Fachí (Dharma-Holder), Fourth Generation of Niutou Mountain in Jiangning Prefecture
He was the son of the Zhang family of Runzhou. He left home at a young age. At the age of thirty, he traveled to Huangmei, and his mind opened upon hearing the Dharma. He also met Chan Master Fang of Niutou, received his approval, and then succeeded to the mountain gate. Later, he transmitted the Dharma-eye to Zhiwei. On the fifth day of the ninth month of the Rényín year of the Cháng'ān era of Empress Wu of the Tang Dynasty, he passed away at Yánzuò Temple in Jinling. He instructed that his body be exposed under a pine tree to feed the birds and beasts. On the day of the funeral procession, a divine banner came from the west in the sky, circling the mountain several times. In the old courtyard where he lived, the bamboo forest turned white, and it stopped after seven days. He lived to be sixty-eight years old, with fifty years as a monk.
Fifth Generation under the Fourth Ancestor (Collateral Line)
Lineage of Chan Master Chí (Holder) of Niutou Mountain in Jinling
Chan Master Zhiwei (Wisdom-Might) of Niutou Mountain
He was a native of Jiangning, with the surname Chen. He left home under Dharma Master Tǒng of Tianbao Temple. He visited Chan Master Fachí (Dharma-Holder) and received the transmission of the true Dharma. From then on, students from the Jiangzuo region all flocked to his door. There was a person named Huizhong (Wisdom-Loyalty), whom he regarded as a vessel of the Dharma. The master once had a verse, showing it, saying: 'In every moment, do not attach to thoughts, for thoughts become the river of birth and death, in the sea of the six realms of reincarnation, there is no seeing the long wave of escape.' Huizhong replied: 'Thoughts originally...'
幻。性自無終始。若得此中意。長波當自止 師又示偈曰。餘本性虛無。緣妄生人我。如何息妄情。還歸空處坐。忠答曰。虛無是實體。人我何所存。妄情不須息。即泛般若船。師知其了悟。乃付以院事。隨緣化導。唐開元己巳二月十八日。終於延祚寺。將示滅。謂弟子曰。將我于林中。施諸鳥獸。壽七十七。
四祖下六世(旁出)
金陵牛頭山威禪師法嗣
牛頭山慧忠禪師
潤州王氏子。年二十三。受業于莊嚴寺。聞威禪師出世。乃往謁之。威才見曰。山主來也。師感悟微旨。遂給侍左右。后辭詣諸方巡禮。威于具戒院。見凌霄藤。遇夏萎悴。人慾伐之。因謂曰。勿剪。慧忠還時。此藤更生。及師回。果如其言。即以山門付囑訖。出居延祚寺。師平生一衲不易。器用唯一鐺。嘗有供僧谷兩廩。盜者窺伺。虎為守之。縣令張遜者。至山頂謁。問師。有何徒弟。師曰。有三五人。遜曰。如何得見。師敲禪床。有三虎哮吼而出。遜驚怖而退。后眾請入城。居莊嚴舊寺。師欲于殿東別創法堂。先有古木。群鵲巢其上。工人將伐之。師謂鵲曰。此地建堂。汝等何不速去。言訖。群鵲乃遷巢他樹。初筑基。有二神人。定其四角。復潛資夜役。遂不日而就。繇是四方學徒雲集。得法者。有三十四人。各住
【現代漢語翻譯】 現代漢語譯本 幻（幻象，虛幻不實）。性自無終始（自性本無開始和結束）。若得此中意（如果領悟了其中的真意）。長波當自止（煩惱的波濤自然止息）。師又示偈曰（禪師又開示偈語說）。餘本性虛無（我的本性本來就是空虛的）。緣妄生人我（因為虛妄而產生人我的分別）。如何息妄情（如何才能止息虛妄的情感）。還歸空處坐（迴歸到空性的境界中安坐）。忠答曰（慧忠回答說）。虛無是實體（空虛就是真實的本體）。人我何所存（人我的分別又在哪裡存在呢）。妄情不須息（虛妄的情感不需要止息）。即泛般若船（當下就乘上了般若智慧之船）。師知其了悟（禪師知道他已經領悟）。乃付以院事（於是把寺院的事務交付給他）。隨緣化導（隨順因緣教化引導眾生）。唐開元己巳二月十八日（唐開元己巳年二月十八日）。終於延祚寺（在延祚寺圓寂）。將示滅（臨近圓寂時）。謂弟子曰（對弟子們說）。將我于林中（把我放在樹林中）。施諸鳥獸（佈施給各種鳥獸）。壽七十七（享年七十七歲）。 四祖下六世(旁出)（四祖道信門下第六代，旁支） 金陵牛頭山威禪師法嗣（金陵牛頭山威禪師的法嗣） 牛頭山慧忠禪師 潤州王氏子（潤州姓王人家的兒子）。年二十三（二十三歲）。受業于莊嚴寺（在莊嚴寺學習）。聞威禪師出世（聽說威禪師出世）。乃往謁之（就前去拜見他）。威才見曰（威禪師剛一見面就說）。山主來也（山主來了）。師感悟微旨（慧忠禪師感悟到其中微妙的旨意）。遂給侍左右（於是就在威禪師左右侍奉）。后辭詣諸方巡禮（後來辭別威禪師前往各地巡禮）。威于具戒院（威禪師在具戒院）。見凌霄藤（看到凌霄花藤）。遇夏萎悴（遇到夏天枯萎凋謝）。人慾伐之（人們想要砍掉它）。因謂曰（於是說）。勿剪（不要剪）。慧忠還時（慧忠回來的時候）。此藤更生（這藤就會重新生長）。及師回（等到慧忠禪師回來）。果如其言（果然像威禪師說的那樣）。即以山門付囑訖（就把寺院交付給他之後）。出居延祚寺（搬出去住在延祚寺）。師平生一衲不易（慧忠禪師一生只穿一件僧衣，從不更換）。器用唯一鐺（所用的器物只有一個鐺）。嘗有供僧谷兩廩（曾經有供養僧人的穀子兩倉）。盜者窺伺（盜賊窺視著想要偷盜）。虎為守之（老虎為他守護著）。縣令張遜者（縣令張遜）。至山頂謁（到山頂拜見慧忠禪師）。問師（問禪師）。有何徒弟（有多少徒弟）。師曰（禪師說）。有三五人（有三五個人）。遜曰（張遜說）。如何得見（怎樣才能見到他們）。師敲禪床（禪師敲擊禪床）。有三虎哮吼而出（有三隻老虎吼叫著出來）。遜驚怖而退（張遜驚恐害怕地退走了）。后眾請入城（後來大家請慧忠禪師進城）。居莊嚴舊寺（住在莊嚴寺舊址）。師欲于殿東別創法堂（慧忠禪師想要在大殿東邊另外建造一座法堂）。先有古木（先前有一棵古樹）。群鵲巢其上（一群喜鵲在樹上築巢）。工人將伐之（工匠們要砍伐這棵樹）。師謂鵲曰（禪師對喜鵲說）。此地建堂（這裡要建造法堂）。汝等何不速去（你們為什麼不趕快離開）。言訖（說完）。群鵲乃遷巢他樹（喜鵲們就遷巢到其他的樹上）。初筑基（剛開始打地基）。有二神人（有兩個神人）。定其四角（確定了地基的四個角）。復潛資夜役（又暗中資助夜間的工作）。遂不日而就（於是很快就建成了）。繇是四方學徒雲集（因此四方的學徒像云一樣聚集而來）。得法者（得到慧忠禪師傳法的人）。有三十四人（有三十四人）。各住（各自住在不同的地方）。
【English Translation】 English version 'Illusion. The nature itself has no beginning or end. If you grasp the meaning within this, the long waves will naturally cease.' The master further revealed in a verse: 'My original nature is empty and void. Due to delusion, the notions of self and others arise. How to cease these deluded emotions? Return and sit in the realm of emptiness.' Zhong replied, 'Emptiness is the true substance. Where do self and others exist? Deluded emotions need not be ceased; immediately embark on the boat of Prajna (wisdom).' The master knew he had awakened and entrusted him with the affairs of the monastery, guiding and transforming beings according to conditions. On the 18th day of the second month in the year Ji Si of the Kaiyuan era of the Tang Dynasty, he passed away at Yanzuo Temple. As he was about to demonstrate his passing, he said to his disciples, 'Place me in the forest and offer me to the birds and beasts.' His age was seventy-seven. Sixth generation from the Fourth Patriarch (collateral line) Lineage of Chan Master Wei of Niutou Mountain in Jinling Chan Master Huizhong of Niutou Mountain A son of the Wang family of Runzhou. At the age of twenty-three, he studied at Zhuangyan Temple. Hearing of Chan Master Wei's emergence into the world, he went to pay him homage. As soon as Wei saw him, he said, 'The master of the mountain has come!' The master sensed the subtle meaning and served him on his left and right. Later, he bid farewell to visit and pay homage in various places. Wei, at the Precept Ordination Hall, saw a trumpet creeper vine that withered in the summer. People wanted to cut it down, but he said, 'Do not cut it. When Huizhong returns, this vine will grow again.' When the master returned, it was as he had said. He then entrusted him with the mountain gate and left to reside at Yanzuo Temple. Throughout his life, the master wore only one robe and never changed it. His only utensil was a single pot. There were once two granaries of grain offered to the monks, and thieves spied on them, but tigers guarded them. Magistrate Zhang Xun came to the top of the mountain to pay homage and asked the master, 'How many disciples do you have?' The master said, 'Three or five.' Xun said, 'How can I see them?' The master knocked on the meditation bed, and three tigers roared and came out. Xun was frightened and retreated. Later, the community invited him into the city to reside at the old Zhuangyan Temple. The master wanted to build a Dharma hall east of the main hall. There was an ancient tree there, and a flock of magpies nested on it. The workers were about to cut it down. The master said to the magpies, 'A Dharma hall will be built here. Why don't you leave quickly?' As soon as he finished speaking, the flock of magpies moved their nests to other trees. When the foundation was first laid, two divine beings determined the four corners and secretly provided assistance for the night work, so it was completed in a few days. As a result, students from all directions gathered like clouds. Those who received the Dharma numbered thirty-four, each residing in...
一方。轉化多眾 師有安心偈曰。人法雙凈。善惡兩忘。直心真實。菩提道場。 大曆戊申。石室前掛鐺樹掛衣藤。忽盛夏枯死。四年六月十五日。集僧布薩訖。命侍者。淨髮浴身。至夜有瑞雲。覆其精舍。空中復聞天樂之聲。詰旦。怡然坐化。時風雨暴作。震折林木。復有白虹。貫于巖壑。庚戌春。茶毗獲舍利。不可勝計。壽八十七。
宣州安國寺玄挺禪師
初參威禪師。侍立。次有講華嚴。僧問。真性緣起。其義云何。威良久。師遽召曰。大德正興一念問時。是真性中緣起。其僧。言下大悟。或問。南宗自何而立。曰心宗非南北。
舒州天柱山崇慧禪師
彭州陳氏子。唐乾元初。往舒州天柱山創寺。永泰乙巳。代宗賜額 僧問。如何是天柱境。師曰。主簿山高難見日。玉鏡峰前易曉人 問。達磨未來此土時。還有佛法也。無師曰。未來且置。即今事作么生。曰某甲不會。乞師指示。師曰。萬古長空。一朝風月。僧無語。師復曰。阇梨會么。曰不會。師曰。自己分上作么生。幹他達磨。來與未來作么。他家來大似賣卜漢。見汝不會。為汝錐破。卦文才生。吉兇盡在。汝分上一切自看。僧曰。如何是解卜底人。師曰。汝才出門時。便不中也 問。如何是天柱家風。師曰。時有白雲來閉戶。更
【現代漢語翻譯】 現代漢語譯本： 一方（指一個地方）。轉化多眾（轉化了很多人）。師有安心偈曰（禪師有一首安心偈說）：『人法雙凈（人和法都清凈），善惡兩忘（善與惡都忘記）。直心真實（保持正直的心是真實的），菩提道場（就是覺悟的場所）。』 大曆戊申年（公元768年），石室前的掛鐺樹和掛衣藤，忽然在盛夏枯死。四年後的六月十五日，聚集僧眾舉行布薩儀式完畢后，禪師命令侍者，淨髮浴身（剃頭洗澡）。到了晚上，有祥瑞的雲彩，覆蓋了他的精舍。空中又聽到天樂的聲音。第二天早上，怡然坐化（安詳地坐著圓寂了）。當時風雨大作，震斷了林木。又有白色的彩虹，貫穿于山谷。庚戌年春天，火化后得到舍利，數量多得數不清。享年八十七歲。
宣州安國寺玄挺禪師
最初參拜威禪師。侍立在旁。有講《華嚴經》的僧人問：『真性緣起（真實的自性是因緣生起的），它的意義是什麼？』威禪師沉默了很久。玄挺禪師突然叫道：『大德（對僧人的尊稱）正在興起一念提問時，這就是真性中緣起。』那個僧人，當即大悟。有人問：『南宗（禪宗南宗）從何而立？』禪師說：『心宗（以心為宗）沒有南北之分。』
舒州天柱山崇慧禪師
是彭州陳氏的兒子。唐乾元初年，前往舒州天柱山建立寺廟。永泰乙巳年，代宗皇帝賜予寺廟匾額。僧人問：『如何是天柱境（天柱山的境界）？』禪師說：『主簿山高難以見到太陽，玉鏡峰前容易使人覺悟。』問：『達磨（菩提達摩）未來到中國時，還有佛法嗎？』禪師說：『未來暫且不說，現在的事情怎麼樣？』僧人說：『我不會，請禪師指示。』禪師說：『萬古長空（永恒的天空），一朝風月（一時的風月）。』僧人無語。禪師又說：『阇梨（梵語，意為親教師）會嗎？』說：『不會。』禪師說：『自己本分上的事情怎麼樣，關他達磨來與不來什麼事？他來就像賣卜的人，見你不會，為你錐破卦文，才生出卦象，吉兇全在你自己的本分上，一切自己看。』僧人說：『如何是解卜的人？』禪師說：『你才出門時，就不中了。』問：『如何是天柱家風？』禪師說：『時有白雲來閉戶，更（更加）。』
【English Translation】 English version: One place. Transformed many beings. The Master had a verse for peace of mind, saying: 'Both person and Dharma are pure, forgetting both good and evil. A straightforward and truthful mind is the Bodhi (enlightenment) field.' In the year Wu-shen of the Dali era (768 AD), the hanging-bell tree and the hanging-clothes vine in front of the stone chamber suddenly withered in midsummer. On the fifteenth day of the sixth month, four years later, after gathering the monks to perform the Posadha (懺悔) ceremony, the Chan master ordered the attendant to purify his hair and bathe his body. In the evening, auspicious clouds covered his abode. Heavenly music was heard in the air. The next morning, he passed away peacefully in a seated posture. At that time, there was a violent storm, breaking trees in the forest. A white rainbow pierced through the valleys. In the spring of the Geng-xu year, after cremation, relics were obtained, countless in number. He lived to the age of eighty-seven.
Chan Master Xuan Ting of Anguo Temple in Xuanzhou
He initially visited Chan Master Wei and stood in attendance. A monk who lectured on the Avatamsaka Sutra (《華嚴經》) asked: 'What is the meaning of true nature arising from conditions?' Chan Master Wei remained silent for a long time. Chan Master Xuan Ting suddenly called out: 'Great Virtue (a respectful term for monks), the moment you raise a thought to ask, that is the arising of conditions within true nature.' That monk immediately attained great enlightenment. Someone asked: 'From what does the Southern School (Southern School of Chan Buddhism) establish itself?' The Chan master said: 'The Mind School (school that takes mind as its essence) has no north or south.'
Chan Master Chong Hui of Tianzhu Mountain in Shuzhou
He was the son of the Chen family in Pengzhou. In the early years of the Qianyuan era of the Tang Dynasty, he went to Tianzhu Mountain in Shuzhou to establish a temple. In the year Yi-si of the Yongtai era, Emperor Daizong bestowed a plaque upon the temple. A monk asked: 'What is the realm of Tianzhu (Tianzhu Mountain's realm)?' The Chan master said: 'The Assistant Magistrate's Mountain is high and difficult to see the sun; in front of Jade Mirror Peak, it is easy to enlighten people.' Asked: 'When Dharma (Bodhidharma) had not yet come to this land, was there still the Buddha-dharma?' The Chan master said: 'Let's put aside the future for now; what about the present?' The monk said: 'I do not understand; I beg the master to instruct me.' The Chan master said: 'The eternal sky, a fleeting breeze and moon.' The monk was speechless. The Chan master further said: 'Do you understand, Ajari (Acharya, a Sanskrit term for teacher)?' The monk said: 'I do not understand.' The Chan master said: 'What about your own affairs? What does it have to do with Dharma coming or not coming? His coming is much like a fortune-teller. Seeing that you do not understand, he pierces the divination text for you, and only then does the divination image arise. Good and bad are entirely within your own share; look at everything yourself.' The monk said: 'What is a person who interprets divination?' The Chan master said: 'The moment you step out the door, you are already off.' Asked: 'What is the family style of Tianzhu?' The Chan master said: 'Sometimes white clouds come to close the door, even more.'
無風月四山流 問。亡僧遷化。向甚麼處去也。師曰。潛岳峰高長積翠。舒江明月色光輝 問。如何是大通智勝佛。師曰。曠大劫來。未曾壅滯。不是大通智勝佛。是甚麼。曰為甚麼佛法不現前師曰。只為汝不會。所以不現前。汝若會去。亦無佛可成 問。從上諸聖。有何言說。師曰。汝今見吾。有何言說 問。宗門。師曰。石牛長吼真空外。木馬嘶時月隱山 問。如何是和尚利人處。師曰。一雨普滋。千山秀色 問。如何是天柱山中人。師曰。獨步千峰頂。優遊九曲泉。大曆己未七月二十二日歸寂。塔于山之北。
潤州鶴林玄素禪師
延陵馬氏子。晚參威禪師。遂悟性宗。后居鶴林 一日有屠者禮謁。愿就所居辦供師欣然而往。眾皆見訝。師曰。佛性平等。賢愚一致。但可度者。吾即度之。復何差別之有 問。如何是西來意。師曰。會即不會。疑即不疑。又曰。不會不疑底。不疑不會底 僧扣門。師問。是甚麼人。曰是僧。師曰。非但是僧。佛來亦不著。曰為甚麼不著。師曰。無汝棲泊處。天寶壬辰十月十一日中夜。無疾而逝。壽八十五。塔黃鶴山。敕謚大律禪師。大和寶航之塔。
四祖下七世(旁出)
金陵牛頭山忠禪師法嗣
天臺山佛窟巖惟則禪師
京兆長孫氏。初謁忠
【現代漢語翻譯】 現代漢語譯本 『無風月四山流』，問：『亡僧遷化（去世的僧人圓寂），向甚麼處去也？』師曰：『潛岳峰高長積翠，舒江明月色光輝。』 問：『如何是大通智勝佛（Mahābhijñā-jñānābhibhūta Buddha，具有大神通智慧的佛）？』師曰：『曠大劫來，未曾壅滯。』不是大通智勝佛，是甚麼？』曰：『為甚麼佛法不現前？』師曰：『只為汝不會，所以不現前。汝若會去，亦無佛可成。』 問：『從上諸聖，有何言說？』師曰：『汝今見吾，有何言說？』 問：『宗門。』師曰：『石牛長吼真空外，木馬嘶時月隱山。』 問：『如何是和尚利人處？』師曰：『一雨普滋，千山秀色。』 問：『如何是天柱山中人？』師曰：『獨步千峰頂，優遊九曲泉。』大曆己未七月二十二日歸寂，塔于山之北。
潤州鶴林玄素禪師
延陵馬氏子。晚參威禪師，遂悟性宗。后居鶴林。一日有屠者禮謁，愿就所居辦供，師欣然而往。眾皆見訝。師曰：『佛性平等，賢愚一致。但可度者，吾即度之，復何差別之有？』 問：『如何是西來意（Bodhidharma從西方帶來的禪宗真諦）？』師曰：『會即不會，疑即不疑。』又曰：『不會不疑底，不疑不會底。』 僧扣門。師問：『是甚麼人？』曰：『是僧。』師曰：『非但是僧，佛來亦不著。』曰：『為甚麼不著？』師曰：『無汝棲泊處。』天寶壬辰十月十一日中夜，無疾而逝，壽八十五。塔黃鶴山。敕謚大律禪師。大和寶航之塔。
四祖下七世(旁出)
金陵牛頭山忠禪師法嗣
天臺山佛窟巖惟則禪師
京兆長孫氏。初謁忠
【English Translation】 English version 『The four mountains flow without wind or moon.』 Asked: 『Where does the deceased monk go after passing away?』 The Master said: 『The towering Qianyue Peak is perpetually verdant, the bright moon over the Shu River shines brilliantly.』 Asked: 『What is Mahābhijñā-jñānābhibhūta Buddha (大通智勝佛, the Buddha of Great Penetrating Wisdom)?』 The Master said: 『Throughout vast kalpas, there has never been any obstruction.』 If not Mahābhijñā-jñānābhibhūta Buddha, then what is it?』 Asked: 『Why does the Buddha-dharma not manifest?』 The Master said: 『Precisely because you do not understand, it does not manifest. If you were to understand, there would be no Buddha to attain.』 Asked: 『What teachings have all the sages of the past given?』 The Master said: 『What teachings do you see me giving now?』 Asked: 『The Zen school.』 The Master said: 『The stone ox roars eternally beyond the empty void, the wooden horse neighs as the moon hides behind the mountain.』 Asked: 『What is the abbot's way of benefiting people?』 The Master said: 『One rain universally nourishes, a thousand mountains display their beauty.』 Asked: 『What is a person within Tianzhu Mountain?』 The Master said: 『Wandering alone on the summit of a thousand peaks, leisurely roaming the nine-bend spring.』 He passed away on the twenty-second day of the seventh month of the year Jǐwèi during the Dàlì era and his stupa is located north of the mountain.
Zen Master Xuansu of Helin Monastery in Runzhou
He was a son of the Ma family of Yanling. Later in life, he visited Zen Master Wei and awakened to the nature of the essence. Afterwards, he resided at Helin Monastery. One day, a butcher came to pay respects and offered to provide a meal at his residence. The Master gladly went, which surprised everyone. The Master said: 『Buddha-nature is equal, the wise and foolish are the same. I will liberate those who can be liberated, what difference is there?』 Asked: 『What is the meaning of the Bodhidharma's coming from the West (西來意, the true essence of Zen Buddhism brought by Bodhidharma from the West)?』 The Master said: 『Understanding is not understanding, doubt is not doubt.』 He also said: 『That which does not understand does not doubt, that which does not doubt does not understand.』 A monk knocked on the door. The Master asked: 『Who is it?』 He said: 『It is a monk.』 The Master said: 『Not only a monk, but even if the Buddha came, he would not stay.』 He asked: 『Why would he not stay?』 The Master said: 『There is no place for you to dwell.』 In the middle of the night on the eleventh day of the tenth month of the year Rénchén during the Tiānbǎo era, he passed away without illness at the age of eighty-five. His stupa is at Yellow Crane Mountain. He was posthumously granted the title of Great Disciplinarian Zen Master by imperial decree. The stupa is named Baohang of the Dahe era.
Seventh Generation from the Fourth Patriarch (Collateral Lineage)
Dharma Heir of Zen Master Zhong of Niutou Mountain in Jinling
Zen Master Weize of Foku Rock on Mount Tiantai
He was a member of the Changsun family of Jingzhao. He initially visited Zhong
。大悟元旨。乃曰。天地無物也。物我無物也。雖無物也。而未嘗無物也。如此。則聖人如影。百姓如夢。孰為生死哉。至人以是能獨照。能為萬物主。吾知之矣。遂南遊天臺。隱於瀑布之西巖。憲宗元和中。慕道者日至。有弟子可素。遂築室廬。漸成法席。佛窟之稱。自師始也。僧問。如何是那羅延箭。師曰。中的也。忽一日告門人曰。汝其勉之。閱二日。跏趺而寂。壽八十。臘五十有八。后三年。塔全身於本山(唐韓文公撰碑。今存國清寺)。
鶴林素禪師法嗣
杭州徑山道欽禪師
蘇州崑山朱氏子。初服膺儒教。年二十八。遇素禪師。謂之曰。觀子。神氣溫粹。真法寶也。師感悟。因求為弟子。素躬與落髮。乃戒之曰。汝乘流而行。逢徑即止。師遂南邁。抵臨安。見東北一山。因問樵者。樵曰。此徑山也。乃駐錫焉 僧問。如何是道。師曰。山上有鯉魚。海底有蓬塵 馬祖令人送書到。書中作一圓相。師發緘。于圓相中。著一點。卻封回。忠國師聞乃云。欽師猶被馬師惑 問。如何是祖師西來意。師曰。汝問不當。曰如何得當。師曰。待吾滅后。即向汝說 馬祖。令智藏來問。十二時中。以何為境。師曰。待汝回去時有信。藏曰。如今便回去。師曰。傳語。卻須問取曹溪 崔趙公問。弟子今
【現代漢語翻譯】 現代漢語譯本： 徹底領悟了根本宗旨，於是說：『天地間本無一物，物與我之間也本無一物。』雖然無一物，卻也未曾沒有一物。如此看來，聖人就像影子，百姓就像夢境，哪裡還有什麼生死可言呢？達到極高境界的人因此能夠獨自照亮一切，能夠成為萬物的主宰。我明白這個道理了。』於是南遊天臺山，隱居在瀑布西邊的巖石下。唐憲宗元和年間，仰慕佛道的人每天都來拜訪。弟子可素於是建造房屋，逐漸形成道場，『佛窟』的稱呼，就是從他開始的。有僧人問：『什麼是那羅延箭（Narayana arrow，佛教護法神的一種武器）？』禪師回答：『正中目標。』有一天，禪師告訴弟子們說：『你們要努力啊。』過了兩天，禪師結跏趺坐而圓寂，享年八十歲，僧臘五十八年。三年後，弟子們在本山為他建塔，儲存全身（唐朝韓愈撰寫碑文，現在儲存在國清寺）。
鶴林素禪師的法嗣
杭州徑山道欽禪師
蘇州崑山人，姓朱。起初信奉儒教。二十八歲時，遇到素禪師，素禪師對他說：『我看你神氣溫和純粹，真是法寶啊。』道欽禪師深受感動，於是請求做素禪師的弟子。素禪師親自為他剃度，並告誡他說：『你順著水流而行，遇到『徑』就停下來。』道欽禪師於是向南走，到達臨安，看到東北方有一座山，就問樵夫。樵夫說：『這就是徑山。』於是道欽禪師就在徑山駐錫。有僧人問：『什麼是道？』道欽禪師回答：『山上有鯉魚，海底有蓬草。』馬祖派人送書信給道欽禪師，信中畫了一個圓圈。道欽禪師打開信，在圓圈中點了一點，又封好送了回去。忠國師聽說了這件事，就說：『道欽禪師還是被馬祖迷惑了。』有僧人問：『什麼是祖師西來意？』道欽禪師說：『你問得不恰當。』僧人問：『怎樣問才恰當？』道欽禪師說：『等我死後，再告訴你。』馬祖派智藏來問：『十二時辰中，以什麼為境界？』道欽禪師說：『等你回去的時候，會有訊息。』智藏說：『我現在就回去。』道欽禪師說：『傳個話，卻須問取曹溪（Caoxi，六祖慧能的道場）。』崔趙公問：『弟子現在』
【English Translation】 English version: He thoroughly realized the fundamental principle and then said, 'There is nothing in heaven and earth, and there is nothing between things and me.' Although there is nothing, it has never been without anything. In this way, the sage is like a shadow, and the people are like a dream. Where is there any life and death? The supremely enlightened person is therefore able to illuminate everything alone and be the master of all things. I understand this principle.' Then he traveled south to Mount Tiantai, living in seclusion in the western rocks of the waterfall. During the Yuanhe period of Emperor Xianzong of the Tang Dynasty, those who admired the Dao came to visit every day. The disciple Keshu then built houses and gradually formed a Dharma assembly. The name 'Buddha Cave' began with him. A monk asked, 'What is the Narayana arrow (Narayana arrow, a weapon of a Buddhist guardian deity)?' The Zen master replied, 'Hitting the target.' One day, the Zen master told his disciples, 'You must work hard.' Two days later, the Zen master sat in full lotus posture and passed away, at the age of eighty, with fifty-eight years of monastic life. Three years later, the disciples built a pagoda on the mountain to preserve his whole body (Han Yu of the Tang Dynasty wrote the inscription, which is now preserved in Guoqing Temple).
Dharma successor of Zen Master Helin Su
Zen Master Daoqin of Jingshan Mountain in Hangzhou
A man from Kunshan, Suzhou, surnamed Zhu. He initially believed in Confucianism. At the age of twenty-eight, he met Zen Master Su, who said to him, 'I see that your spirit is gentle and pure, truly a Dharma treasure.' Zen Master Daoqin was deeply moved and asked to become Zen Master Su's disciple. Zen Master Su personally tonsured him and warned him, 'You should go with the flow, and stop when you encounter 'Jing' (path).' Zen Master Daoqin then went south and arrived in Lin'an, seeing a mountain in the northeast, he asked a woodcutter. The woodcutter said, 'This is Jingshan Mountain.' So Zen Master Daoqin stayed at Jingshan Mountain. A monk asked, 'What is the Dao?' Zen Master Daoqin replied, 'There are carp on the mountain, and there is Peng grass at the bottom of the sea.' Mazu sent someone to send a letter to Zen Master Daoqin, in which a circle was drawn. Zen Master Daoqin opened the letter, put a dot in the circle, and sealed it back. National Teacher Zhong heard about this and said, 'Zen Master Qin is still confused by Master Ma.' A monk asked, 'What is the meaning of the Patriarch's coming from the West?' Zen Master Daoqin said, 'Your question is not appropriate.' The monk asked, 'How can I ask appropriately?' Zen Master Daoqin said, 'I will tell you after I die.' Mazu sent Zhizang to ask, 'What is the realm in the twelve periods of the day?' Zen Master Daoqin said, 'There will be news when you go back.' Zhizang said, 'I will go back now.' Zen Master Daoqin said, 'Pass on a message, but you must ask Caoxi (Caoxi, the place of the Sixth Patriarch Huineng).' Cui Zhao Gong asked, 'Disciple now'
欲出家。得否。師曰。出家。乃大丈夫事。非將相之所能為。公於是有省 唐大曆三年。代宗詔至闕下。親加瞻禮。一日同忠國師。在內庭。坐次見帝駕來。師起立。帝曰。師何以起。師曰。檀越。何得向四威儀中見貧道。帝悅。乃賜號國一。后辭歸本山。于德宗貞元壬申十二月示疾。說法而逝。謚大覺禪師。
四祖下八世(旁出)
佛窟則禪師法嗣
天臺山云居智禪師
華嚴院僧繼宗問。見性成佛其義云何。師曰。清凈之性。本來湛然。無有動搖。不屬有無凈穢長短取捨。體自翛然。如是明見。乃名見性。性即佛。佛即性。故曰見性成佛。曰性既清凈。不屬有無。因何有見。師曰。見無所見。曰既無所見。何更有見。師曰。見處亦無。曰如是見時。是誰之見。師曰。無有能見者。曰究竟其理如何。師曰。汝知否。妄計為有。即有能所。乃得名迷。隨見生解。便墮生死。明見之人。即不然。終日見未嘗見。求名處。體相不可得。能所俱絕。名為見性。曰此性遍一切處否。師曰。無處不遍。曰凡夫具否。師曰。上言無處不遍。豈凡夫而不具乎。曰因何諸佛菩薩。不被生死所拘。而凡夫獨縈此苦。何曾得遍。師曰。凡夫。于清凈性中。計有能所。即墮生死。諸佛大士。善知清凈性中。不屬有無。
【現代漢語翻譯】 現代漢語譯本 想出家可以嗎？禪師說：『出家，乃是大丈夫才能做的事，不是將相能夠做到的。』這個人因此有所領悟。唐朝大曆三年，代宗皇帝下詔請他到京城，親自對他恭敬瞻仰。一天，他與忠國師在內庭，坐著的時候看見皇帝的車駕來了，禪師站了起來。皇帝說：『禪師為何要站起來？』禪師說：『施主，你怎麼能在行住坐臥四威儀中見到貧道呢？』皇帝聽了很高興，於是賜號『國一』。後來他辭別皇帝回到本山，在德宗貞元壬申年十二月示現疾病，說法后圓寂。謚號『大覺禪師』。
四祖道信門下第八世（旁出）
佛窟則禪師的法嗣
天臺山云居智禪師
華嚴院的僧人繼宗問道：『見性成佛，這其中的道理是什麼？』禪師說：『清凈的自性，本來就是澄澈明凈的，沒有動搖，不屬於有無、乾淨污穢、長短取捨這些概念。它的本體自然而然，像這樣明白地見到，就叫做見性。自性就是佛，佛就是自性，所以說見性成佛。』繼宗說：『自性既然清凈，不屬於有無，那又怎麼會有見呢？』禪師說：『見，是沒有所見的。』繼宗說：『既然沒有所見，又哪裡來的見呢？』禪師說：『見的地方也沒有。』繼宗說：『像這樣見的時候，是誰在見呢？』禪師說：『沒有能見的人。』繼宗說：『究竟來說，這個道理是什麼呢？』禪師說：『你知道嗎？妄自執著為有，就有了能見和所見，因此才叫做迷惑。隨著見解產生理解，就會墮入生死輪迴。明白的人就不是這樣，整天都在見，卻好像沒有見過一樣。想要尋找一個名稱，卻發現它的本體和現象都不可得，能見和所見都斷絕了，這就叫做見性。』繼宗說：『這個自性遍佈一切地方嗎？』禪師說：『沒有哪個地方不遍佈。』繼宗說：『凡夫也具備嗎？』禪師說：『上面說了沒有哪個地方不遍佈，難道凡夫會不具備嗎？』繼宗說：『為什麼諸佛菩薩不被生死所束縛，而凡夫卻獨自承受這種痛苦，又怎麼能說遍佈呢？』禪師說：『凡夫在清凈的自性中，執著于能見和所見，就墮入了生死輪迴。諸佛大士，善於明白清凈的自性，不屬於有無。』
【English Translation】 English version Is it permissible to renounce the world? The master said, 'Renouncing the world is something that only great men can do; it is beyond the capabilities of generals and ministers.' Upon hearing this, he gained insight. In the third year of the Dali era of the Tang Dynasty, Emperor Daizong issued an edict summoning him to the capital, where he personally paid him homage. One day, while he was with National Teacher Zhong in the inner court, they saw the emperor's carriage approaching. The master stood up. The emperor asked, 'Why does the master stand up?' The master replied, 'How can the benefactor see the poor monk amidst the four dignities (walking, standing, sitting, and lying)?' The emperor was pleased and bestowed upon him the title 'Guo Yi'. Later, he resigned and returned to his mountain. In the twelfth month of the Ren Shen year of the Zhenyuan era of Emperor Dezong, he manifested illness, preached the Dharma, and passed away. He was posthumously named 'Great Awakening Zen Master'.
Eighth Generation under the Fourth Patriarch Daoxin (Collateral Lineage)
Dharma Successor of Zen Master Foku Ze
Zen Master Yunju Zhi of Mount Tiantai
The monk Jizong of Huayan Monastery asked, 'What is the meaning of seeing one's nature and becoming a Buddha?' The master said, 'The pure nature is originally clear and still, without movement or disturbance. It does not belong to existence or non-existence, purity or impurity, length or shortness, acceptance or rejection. Its essence is naturally free. To see this clearly is called seeing one's nature. Nature is Buddha, and Buddha is nature; therefore, it is said that seeing one's nature is becoming a Buddha.' Jizong said, 'Since nature is pure and does not belong to existence or non-existence, how can there be seeing?' The master said, 'Seeing is without seeing.' Jizong said, 'Since there is no seeing, where does the seeing come from?' The master said, 'The place of seeing is also without.' Jizong said, 'When seeing like this, who is seeing?' The master said, 'There is no one who can see.' Jizong said, 'What is the ultimate principle?' The master said, 'Do you know? Falsely clinging to existence creates the seer and the seen, which is called delusion. Following views and generating understanding leads to falling into the cycle of birth and death. Those who see clearly are not like this. They see all day long as if they have never seen. Seeking a name, the essence and form are unattainable. The seer and the seen are both cut off, which is called seeing one's nature.' Jizong said, 'Does this nature pervade all places?' The master said, 'There is no place it does not pervade.' Jizong said, 'Do ordinary beings possess it?' The master said, 'It was said above that there is no place it does not pervade; how could ordinary beings not possess it?' Jizong said, 'Why are Buddhas and Bodhisattvas not bound by birth and death, while ordinary beings alone suffer this pain? How can it be said to pervade?' The master said, 'Ordinary beings, in their pure nature, cling to the seer and the seen, and thus fall into the cycle of birth and death. Great Buddhas and Bodhisattvas are skilled at knowing that the pure nature does not belong to existence or non-existence.'
即能所不立。曰若如是說。即有能了不了人。師曰。了尚不可得。豈有能了人乎。曰至理如何。師曰。我以要言之。汝即應念。清凈性中。無有凡聖。亦無了不了人。凡之與聖。二俱是名。若隨名生解。即墮生死。若知假名不實。即無有當名者。又曰。此是極究竟處。若云我能了彼不能了。即是大病。見有凈穢凡聖。亦是大病。作無凡聖解。又屬撥無因果。見有清凈性可棲止。亦大病。作不棲止解。亦大病。然清凈性中。雖無動搖。且不壞方便應用。及興慈運悲。如是興運之處。即全清凈之性。可謂見性成佛矣。繼宗。踴躍禮謝而退。
徑山國一欽禪師法嗣
杭州鳥窠道林禪師
本郡富陽潘氏子。母朱氏。夢日光入口。因而有娠。及誕異香滿室。遂名香光。九歲出家。二十一。于荊州果愿寺受戒。后詣長安西明寺復禮法師。學華嚴經。起信論。禮示以真妄頌。俾修禪那。屬代宗詔國一禪師至闕。師乃謁之。遂得正法。及南歸孤山永福寺。有辟支佛塔。時道俗共為法會。師振錫而入。有靈隱寺韜光法師。問曰。此之法會。何以作聲。師曰。無聲誰知是會。后見秦望山有長松。枝葉繁茂。盤屈如蓋。遂棲止其上。故時人。謂之鳥窠禪師。復有鵲巢。于其側自然馴狎。人亦目為鵲巢和尚 侍者會通。忽一
【現代漢語翻譯】 現代漢語譯本： 即能與所皆不成立。（有人）說如果這樣說，就有了能理解和不能理解的人。禪師說：『理解尚且不可得，哪裡會有能理解的人呢？』（有人）問：『究竟的真理是什麼樣的？』禪師說：『我用簡要的話告訴你，你應當當下明白，清凈的自性中，沒有凡夫和聖人，也沒有能理解和不能理解的人。凡夫和聖人，都是名稱而已。如果隨著名稱產生理解，就墮入生死輪迴。如果知道假名不真實，就沒有可以執著的名相。』又說：『這是最究竟的地方。如果說我能理解而他不能理解，就是大病。』見到有清凈、污穢、凡夫、聖人，也是大病。認為沒有凡夫和聖人的理解，又屬於否定因果。見到有清凈的自性可以安住，也是大病。認為沒有可以安住的地方，也是大病。然而在清凈的自性中，雖然沒有動搖，但不妨礙方便的應用，以及發起慈悲之心。像這樣發起和運用之處，就是完全清凈的自性，可以說是見性成佛了。』繼宗（人名）聽后，非常高興，行禮感謝後退下。
徑山國一欽禪師（Jingshan Guoyi Qin Chanshi）的法嗣
杭州鳥窠道林禪師（Hangzhou Niaoke Daolin Chanshi）
是本郡富陽潘氏的兒子，母親朱氏，夢見日光進入口中，因此懷孕。出生時異香充滿房間，於是取名香光（Xiangguang）。九歲出家，二十一歲時，在荊州果愿寺（Jingzhou Guoyuan Temple）受戒。後來前往長安西明寺（Chang'an Ximing Temple）拜見覆禮法師（Fuli Fashi），學習《華嚴經》（Huayan Sutra）和《起信論》（Awakening of Faith）。復禮法師用《真妄頌》（True and False Gatha）開示他，讓他修習禪定。恰逢代宗皇帝詔令國一禪師（Guoyi Chanshi）到皇宮，禪師於是去拜見他，從而得到了正法。之後南歸孤山永福寺（Gushan Yongfu Temple），那裡有一座辟支佛塔（Pratyeka-buddha Stupa）。當時道士和俗人共同舉辦佛法集會，禪師搖著錫杖走了進去。有靈隱寺（Lingyin Temple）的韜光法師（Taoguang Fashi）問道：『這個佛法集會，為什麼發出聲音？』禪師說：『沒有聲音誰知道是集會？』後來看到秦望山（Qinwang Mountain）有一棵高大的松樹，枝葉繁茂，盤曲如傘蓋，於是棲息在樹上。所以當時的人，稱他為鳥窠禪師（Niaoke Chanshi）。又有喜鵲在旁邊築巢，自然馴服親近。人們也稱他為鵲巢和尚（Quechao Heshang）。侍者會通（Huitong），忽然一
【English Translation】 English version: The 'able' and 'object' are both not established. (Someone) said, 'If it is said like this, then there are people who can understand and people who cannot understand.' The Zen master said, 'Understanding is already unattainable, how can there be people who can understand?' (Someone) asked, 'What is the ultimate truth like?' The Zen master said, 'I will tell you in brief, you should understand immediately, in the pure nature, there are no ordinary beings and sages, nor are there people who can understand and people who cannot understand. Ordinary beings and sages are just names. If understanding arises with names, then one falls into the cycle of birth and death. If one knows that false names are not real, then there is nothing to cling to.' He also said, 'This is the most ultimate place. If one says that I can understand but he cannot understand, that is a great sickness.' Seeing purity, defilement, ordinary beings, and sages is also a great sickness. Thinking that there are no ordinary beings and sages belongs to denying cause and effect. Seeing that there is a pure nature to dwell in is also a great sickness. Thinking that there is no place to dwell is also a great sickness. However, in the pure nature, although there is no movement, it does not hinder the application of expedient means, as well as arousing compassion. Such places of arising and application are the completely pure nature, and it can be said that one sees one's nature and becomes a Buddha.' Ji Zong (person's name) was very happy after hearing this, bowed in thanks, and withdrew.
Successor of Zen Master Jingshan Guoyi Qin (Jingshan Guoyi Qin Chanshi)
Zen Master Daolin of Bird's Nest in Hangzhou (Hangzhou Niaoke Daolin Chanshi)
He was the son of the Pan family of Fuyang in this prefecture. His mother, Zhu, dreamed of sunlight entering her mouth, and thus became pregnant. When he was born, a strange fragrance filled the room, so he was named Xiangguang. He left home at the age of nine, and at the age of twenty-one, he received the precepts at Guoyuan Temple in Jingzhou (Jingzhou Guoyuan Temple). Later, he went to Ximing Temple in Chang'an (Chang'an Ximing Temple) to visit Dharma Master Fuli (Fuli Fashi) to study the Huayan Sutra (Huayan Sutra) and the Awakening of Faith (Awakening of Faith). Dharma Master Fuli instructed him with the True and False Gatha (True and False Gatha), and had him practice meditation. It happened that Emperor Daizong summoned Zen Master Guoyi (Guoyi Chanshi) to the palace, so the Zen master went to visit him, and thus obtained the true Dharma. Later, he returned south to Yongfu Temple on Gushan Mountain (Gushan Yongfu Temple), where there was a Pratyeka-buddha Stupa (Pratyeka-buddha Stupa). At that time, Taoists and laypeople were jointly holding a Dharma assembly, and the Zen master entered shaking his staff. Dharma Master Taoguang of Lingyin Temple (Lingyin Temple) asked, 'Why is this Dharma assembly making a sound?' The Zen master said, 'Without sound, who would know it is an assembly?' Later, he saw a tall pine tree on Qinwang Mountain (Qinwang Mountain), with lush branches and leaves, coiled like an umbrella, so he lived on the tree. Therefore, people at that time called him Zen Master Bird's Nest (Niaoke Chanshi). There were also magpies nesting beside him, naturally tame and close. People also called him Monk Magpie's Nest (Quechao Heshang). The attendant Huitong (Huitong), suddenly a
日欲辭去。師問曰。汝今何往。對曰。會通為法出家。和尚不垂慈誨。今往諸方。學佛法去。師曰。若是佛法。吾此間亦有少許。曰如何是和尚佛法。師于身上。拈起布毛吹之。通遂領悟 元和中。白居易侍郎。出守茲郡。因入山謁師。問曰。禪師住處甚危險。師曰。太守危險尤甚。白曰。弟子位鎮江山。何險之有。師曰。薪火相交。識性不停。得非險乎。又問。如何是佛法大意。師曰。諸惡莫作。眾善奉行。白曰。三歲孩兒。也解恁么道。師曰。三歲孩兒雖道得。八十老人行不得。白作禮而退。師於穆宗長慶甲辰二月十日。告侍者曰。吾今報盡。言訖坐亡。壽八十四。臘六十三。塔孤山之西。謚圓修。
四祖下第九世
鳥窠林禪師法嗣
杭州府招賢寺會通禪師
本郡吳氏子。本名元卿。形相端嚴。幼而聰敏。唐德宗時。為六宮使。王族咸美之。一日玩昭陽宮華卉。久之。倏聞空中聲曰。虛幻之相。開謝不停。能壞善根。仁者安可嗜之。師有省。乃極生厭患。帝一日遊宮。問曰。卿何不樂。對曰。臣志願從釋。帝不許。既而師容益悴。詔王賓相之。賓奏曰。此人。當紹隆三寶。帝始許。尋以母患歸省。會韜法師。勉謁鳥窠。啟曰。弟子七歲蔬食。十一受五戒。今年二十有二。為出家故休官。
【現代漢語翻譯】 現代漢語譯本 太陽將要告辭離去。禪師問道：『你現在要到哪裡去？』會通回答說：『爲了佛法而出家，和尚您不慈悲教誨，現在我想到各處去，學習佛法。』禪師說：『如果是佛法，我這裡也有一些。』會通問：『如何是和尚您的佛法？』禪師從身上，拈起一根布毛吹了一下。會通於是領悟了。 元和年間，白居易侍郎，出任杭州太守，因此入山拜訪禪師，問道：『禪師住的地方很危險。』禪師說：『太守的處境更加危險。』白居易說：『我身居要職，鎮守江山，有什麼危險呢？』禪師說：『薪火相交，識性不停，這難道不是危險嗎？』又問：『如何是佛法的大意？』禪師說：『諸惡莫作，眾善奉行。』白居易說：『三歲小孩，也懂得這樣說。』禪師說：『三歲小孩雖然說得出，八十歲老人卻做不到。』白居易行禮後退下。禪師在唐穆宗長慶甲辰年二月十日，告訴侍者說：『我如今報盡了。』說完就坐化圓寂了，享年八十四歲，僧臘六十三年。塔建在孤山的西邊，謚號圓修。
四祖道信門下第九世 鳥窠道林禪師的法嗣 杭州府招賢寺會通禪師 是本郡吳氏的兒子，本名元卿。容貌端正莊嚴，從小就聰明敏捷。唐德宗時，擔任六宮使，王族都讚美他。一天在昭陽宮觀賞花卉，很久之後，忽然聽到空中傳來聲音說：『虛幻的表象，開花凋謝不停，能夠破壞善根，仁者怎麼可以貪戀它呢？』會通禪師有所領悟，於是非常厭惡這些。皇帝有一天遊覽宮殿，問道：『你為什麼不快樂？』會通回答說：『我志願出家。』皇帝不允許。不久會通禪師的容貌更加憔悴，皇帝下詔讓王賓勸說他。王賓上奏說：『這個人，應當能夠弘揚佛法僧三寶。』皇帝才允許。不久會通禪師因為母親生病回家探望。正好遇到韜法師，勸他去拜訪鳥窠禪師，會通禪師稟告說：『弟子七歲開始吃素，十一歲受五戒，今年二十二歲，爲了出家而辭官。』
【English Translation】 English version The sun was about to depart. The Master asked, 'Where are you going now?' Huitong (Hui-t'ung) replied, 'I renounced the household life for the sake of the Dharma. The Abbot does not bestow compassionate instruction. Now I am going to various places to study the Buddha-dharma.' The Master said, 'If it is the Buddha-dharma, I also have a little here.' Huitong said, 'What is the Abbot's Buddha-dharma?' The Master picked up a piece of cloth fluff from his body and blew on it. Huitong then understood. During the Yuanhe period, the Vice Minister Bai Juyi (Pai Chü-i) was appointed as the Prefect of this prefecture. He entered the mountain to visit the Master and asked, 'The Zen Master's dwelling is very dangerous.' The Master said, 'The Prefect's situation is even more dangerous.' Bai said, 'I hold an important position, guarding the country. What danger is there?' The Master said, 'Fuel and fire intermingle, the discriminating consciousness does not cease. Is this not dangerous?' He also asked, 'What is the great meaning of the Buddha-dharma?' The Master said, 'Do no evil, practice all good.' Bai said, 'A three-year-old child also knows how to say that.' The Master said, 'Although a three-year-old child can say it, an eighty-year-old man cannot do it.' Bai bowed and withdrew. On the tenth day of the second month of the Jia Chen year of the Changqing reign of Emperor Muzong, the Master told his attendant, 'My karmic reward is now exhausted.' After saying this, he sat and passed away, at the age of eighty-four, with sixty-three years as a monk. His stupa was built west of Gushan (Ku-shan) Mountain, and he was posthumously named Yuanshou (Yüan-shou).
Ninth Generation under the Fourth Patriarch Daoxin (Tao-hsin) Dharma Successor of Zen Master Niaoke Daolin (Niao-k'o Tao-lin) Zen Master Huitong (Hui-t'ung) of Zhaoxian (Chao-hsien) Monastery in Hangzhou (Hang-chou) Prefecture He was a son of the Wu family of this prefecture, originally named Yuanqing (Yüan-ch'ing). His appearance was dignified and upright, and he was intelligent and quick-witted from a young age. During the reign of Emperor Dezong (Te-tsung) of the Tang Dynasty, he served as the Commissioner of the Six Palaces, and the royal family all praised him. One day, while admiring the flowers in Zhaoyang (Chao-yang) Palace, after a long time, he suddenly heard a voice in the air saying, 'Illusory appearances, blooming and withering without ceasing, can destroy good roots. How can a benevolent person be attached to them?' The Master had an awakening and became extremely disgusted with them. One day, the Emperor toured the palace and asked, 'Why are you not happy?' Huitong replied, 'I aspire to renounce the household life.' The Emperor did not allow it. Soon, the Master's appearance became more haggard, and the Emperor ordered Wang Bin (Wang Pin) to persuade him. Wang Bin reported, 'This person should be able to promote the Three Jewels.' The Emperor then allowed it. Soon, the Master returned home to visit his mother who was ill. He met Dharma Master Tao (T'ao), who encouraged him to visit Niaoke (Niao-k'o). Huitong reported, 'This disciple has been eating vegetarian food since the age of seven, received the Five Precepts at the age of eleven, and is now twenty-two years old. I resigned from my official position for the sake of renouncing the household life.'
愿和尚。授與僧相。曰今時為僧。鮮有精苦者。行多浮濫。師曰。本凈非琢磨。元明不隨照。曰汝。若了凈智妙圓。體白空寂。即真出家。何假外相。汝當爲在家菩薩。戒施俱修。如謝靈運之儔。可也。師曰。然理雖如此。於事何益。愿垂攝受。誓遵師教。如是三請。皆不諾。韜光。乃堅白鳥窠曰。宮使未嘗娶。亦不畜侍女。禪師若不拯接。誰其度之。鳥窠始與披剃具戒。師常卯齋。晝夜精進。誦大乘經。而習安般三昧。尋固辭遊方。鳥窠以布毛示之。悟旨。時謂布毛侍者。暨鳥窠歸寂。垂二十載。武宗廢其寺。師與眾僧。禮辭靈塔而邁。莫知其終。
五燈全書卷第三
五燈全書卷第三補遺
東土應化聖賢
唐聖師李成眉賢者
中天竺人也。受般若多羅之後。長慶間。游化至大理國。大弘祖道。昭成王。禮為師。為建崇聖寺。基方七里。塔高三百餘尺。后王嵯巔問曰。三尊佛那尊。大師應聲曰。中尊是我。王不契。以師狂流於緬。未幾滅度。冢間常光明。復生靈芝。大如傘蓋。有盜盜其骨。商人貨之。乃金鎖骨也。王聞其事。取骨為中臟腹。志曰。師乃西天三祖商那和修後身也。
唐禪陀子
西域人。初隨李賢者至大理。賢欲建寺。命師西天畫祇園精舍圖。師朝往暮回。
【現代漢語翻譯】 現代漢語譯本 愿和尚請求鳥窠禪師授予僧人身份，說：『現在做僧人，很少有精進刻苦的，行為大多浮誇草率。』鳥窠禪師說：『本性清凈，無需雕琢；本源光明，不隨外境而轉移。』愿和尚說：『如果我了悟清凈智慧的微妙圓滿，體悟到空性寂靜，那就是真正的出家，何必藉助外在的形式呢？你應該做一位在家的菩薩，佈施和持戒同時修行，像謝靈運那樣就可以了。』鳥窠禪師說：『道理雖然是這樣，但對實際修行有什麼益處呢？希望您能慈悲攝受我，我發誓遵從您的教誨。』這樣請求了三次，鳥窠禪師都沒有答應。韜光於是堅定地對鳥窠禪師說：『宮使（指愿和尚）不曾娶妻，也不蓄養侍女，禪師如果不救度接引他，誰來度化他呢？』鳥窠禪師才為他剃度，授具足戒。愿和尚常常在卯時（早上五點到七點）吃齋，日夜精進，誦讀大乘經典，並且修習安般三昧（一種禪定方法）。不久，他堅決辭別鳥窠禪師，想要遊歷四方。鳥窠禪師用布毛來開示他，愿和尚因此領悟了禪旨。當時人們稱他為布毛侍者。等到鳥窠禪師圓寂后，大約過了二十年，武宗皇帝廢除了鳥窠禪師的寺廟，愿和尚與眾僧人禮拜告別靈塔后離去，沒有人知道他的最終去向。
《五燈全書》卷第三
《五燈全書》卷第三補遺
東土應化聖賢
唐聖師李成眉賢者
是中天竺人。在接受般若多羅的教法之後，長慶年間，遊歷教化到大理國，大力弘揚祖師禪法。昭成王以禮相待，尊為國師，為他建造了崇聖寺，寺廟佔地七里，塔高三百多尺。後來，國王嵯巔問道：『三尊佛，哪一尊是真佛？』李成眉賢者應聲回答：『中間那一尊就是我。』國王不理解，認為李成眉賢者是狂妄之徒，於是將他流放到緬甸。沒過多久，李成眉賢者就圓寂了。他的墳墓間常常發出光明，並且生長出靈芝，大如傘蓋。有盜賊盜取了他的骨頭，商人拿去販賣，發現是金鎖骨。國王聽說了這件事，取回骨頭作為佛像的中臟腹。史書記載說：李成眉賢者是西天三祖商那和修（Śāṇavāsa）的後身。
唐禪陀子
是西域人。最初跟隨李賢者來到大理。李賢者想要建造寺廟，命令禪陀子前往西天繪製祇園精舍（Jetavana Vihara）的圖樣。禪陀子早上前往，晚上返回。
【English Translation】 English version The monk Yuan requested Zen Master Niaoke to grant him monastic status, saying, 'Nowadays, there are few monks who are diligent and assiduous; most act frivolously and carelessly.' Zen Master Niaoke said, 'The original nature is pure and requires no polishing; the original brightness does not follow external conditions.' Yuan said, 'If I understand the subtle and perfect completeness of pure wisdom and realize the emptiness and stillness of the essence, that is true renunciation. Why rely on external forms? You should be a lay Bodhisattva, practicing both giving and discipline, like Xie Lingyun.' Zen Master Niaoke said, 'Although the principle is so, what benefit is there to actual practice? I hope you can compassionately accept me, and I vow to follow your teachings.' He requested this three times, but Zen Master Niaoke did not agree. Taoguang then firmly said to Zen Master Niaoke, 'The palace envoy (referring to Yuan) has never married nor kept maids. If the Zen Master does not save and guide him, who will liberate him?' Only then did Zen Master Niaoke shave his head and ordain him with the full precepts. Yuan often ate vegetarian meals at Mao time (5 AM to 7 AM), diligently day and night, reciting the Mahayana scriptures and practicing Anapanasati Samadhi (a method of meditation). Soon, he resolutely bid farewell to Zen Master Niaoke, wanting to travel around. Zen Master Niaoke used a cloth hair to enlighten him, and Yuan thus understood the Zen meaning. At that time, people called him the Cloth Hair Attendant. After Zen Master Niaoke passed away, about twenty years later, Emperor Wuzong abolished Zen Master Niaoke's temple. Yuan and the monks bid farewell to the stupa and left, and no one knew where he eventually went.
The Complete Book of the Five Lamps, Volume 3
Supplement to The Complete Book of the Five Lamps, Volume 3
Sages and Worthies Responding and Transforming in the Eastern Land
Tang Dynasty Holy Teacher Li Chengmei, the Worthy One
He was from Central India. After receiving the teachings of Prajñātara (Prajñātara), during the Changqing period, he traveled and taught in the Dali Kingdom, greatly promoting the ancestral Zen teachings. King Zhaocheng treated him with respect and honored him as the national teacher, building the Chongsheng Temple for him, which covered seven li and had a pagoda over three hundred chi tall. Later, King Cuadian asked, 'Of the three Buddhas, which one is the true Buddha?' Li Chengmei, the Worthy One, replied, 'The one in the middle is me.' The king did not understand and considered Li Chengmei, the Worthy One, to be a madman, so he exiled him to Myanmar. Not long after, Li Chengmei, the Worthy One, passed away. His tomb often emitted light, and Ganoderma lucidum (Lingzhi mushroom) grew, as large as an umbrella. A thief stole his bones, and a merchant sold them, discovering that they were golden locked bones. The king heard about this and retrieved the bones to place them in the abdomen of a Buddha statue. Historical records state that Li Chengmei, the Worthy One, was the reincarnation of the Third Ancestor Śāṇavāsa (Śāṇavāsa) of the Western Heavens.
Tang Dynasty Chantuozhi
He was from the Western Regions. He initially followed Li, the Worthy One, to Dali. Li, the Worthy One, wanted to build a temple and ordered Chantuozhi to go to the Western Heavens to draw a picture of Jetavana Vihara (Jetavana Vihara). Chantuozhi went in the morning and returned in the evening.
以圖呈賢者。賢曰。還將得靈鷲山圖來么。曰將得來。賢曰。在甚麼處。師繞賢者一匝而出。
䆳古之世大理舊為澤國。水多陸少。有邪龍據之。是名羅剎。好啖食人。居民鮮少。有一老僧。自西方來。託言。欲求片地藏修。羅剎問何所欲。僧身披袈裟。手牽一犬指曰。他無所求。但欲我袈裟一展。犬一跳之地。羅剎曰。諾僧曰。既承許諾。合立符倦。羅剎又諾。遂就洱水岸上。畫倦石間。於是。僧展袈裟。縱犬一跳。已盡羅剎之地。羅剎彷徨失措。意欲背盟。僧以神力制之不敢背。但問何以處我。僧曰。別有殊勝之居。因於蒼山之上陽溪。神化金屋寶所一區。羅剎喜過望。盡移其屬入焉。而山遂閉。於是。僧乃鑿河尾。泄水之半。是為天生橋。今洱水島上有赤文。如古篆籀。云是賣地倦。僧即觀音大士也。
唐雞足古和尚。不知何許人。與二僧同住一庵。入城乞食。南詔問。識何法門。古曰。我能使死者。生極樂世界。詔今國中。但有死者。請古起棺。如此十年餘有。讒于詔曰。古妄人也。云能超度生魂。何所證驗。臣愿入棺試之。詔如言。請古起棺。將至化骨之所。起棺視之。誠死矣。懇古求生。又作法。遂蘇死者。悔曰。我已生在七寶宮殿中。如何復來此。古遂還舊庵。見二僧問食。二僧曰。汝從
【現代漢語翻譯】 現代漢語譯本： 以圖呈給賢者（指有智慧的人）。賢者說：『還把靈鷲山（位於古印度摩揭陀國都城王舍城附近，是釋迦牟尼佛說法之地）的圖帶來嗎？』（僧）回答說：『帶來了。』賢者說：『在什麼地方？』（僧）繞著賢者走了一圈就離開了。
很久以前，大理（今雲南大理）舊時是一個澤國，水多陸少。有一條邪惡的龍佔據著那裡，名叫羅剎（惡鬼）。它喜歡吃人，所以居民很少。有一位老僧，從西方來，聲稱想要一小塊地方修行。羅剎問他想要什麼。僧人身披袈裟（佛教僧侶的服裝），手牽著一條狗，指著狗說：『他沒有什麼要求，只要我的袈裟一展，狗一跳的地方。』羅剎說：『可以。』僧人說：『既然您答應了，應該立下字據。』羅剎又答應了。於是，就在洱水（位於雲南大理）岸上，在巖石間畫了字據。然後，僧人展開袈裟，放開狗一跳，已經佔盡了羅剎的地盤。羅剎彷徨失措，想要背棄盟約。僧人以神力制服了他，使他不敢背約，只是問：『你讓我住在哪裡？』僧人說：『另外有殊勝的住所。』於是就在蒼山（位於雲南大理）之上的陽溪，神化出一片金屋寶所。羅剎高興過了頭，把所有的部屬都遷入其中，然後山就封閉了。於是，僧人就鑿開河尾，泄去一半的水，這就是天生橋。現在洱海（即洱水）島上有紅色的文字，像古代的篆書，說是賣地契約。這位僧人就是觀音大士（佛教中的菩薩）。
唐朝雞足古和尚，不知道是哪裡人，與兩位僧人同住在一個庵里。他進城乞食。南詔（古代雲南的地方政權）問他：『您通曉什麼法門？』古和尚說：『我能使死去的人，往生極樂世界。』南詔就讓國內，只要有死去的人，就請古和尚來起棺。這樣過了十多年。有人向南詔進讒言說：『古和尚是個騙子。他說能超度生魂，有什麼證據？我願意進入棺材試試他。』南詔聽從了他的話。請古和尚來起棺，將棺材抬到火化的地方。打開棺材一看，確實死了。他懇求古和尚救他。古和尚又作法，於是死人就復活了。他後悔地說：『我已經生在七寶宮殿中了，怎麼又回到這裡？』古和尚就回到原來的庵里，見到兩位僧人問飯。兩位僧人說：『你從』 現代漢語譯本：哪裡來？』
【English Translation】 English version: come from?'
城中來。卻不褁糧。至此欲食耶。古遂走。扣華首石門。門訇中開。二僧追呼至。則石門閉矣。二僧悔恨。焚身門外。焚處生柏二株。有泣淚泉袈裟石存焉。古即守衣迦葉也。
漢觀音長者。不知何許人。蒙氏時游大理。長髯闊面。冠蓮冠。執杖持珠。或隱或顯。出沒不定。後漢兵伐滇。長者皆負大石。可約數丈。兵士望見驚退。兵中有善用陰符者。盡令 中火息。長者取石吹之得火。民有憂患。數處禱之。皆應俗乎。為觀音長者。所負之石。尚在取火之法。今賴焉。
無言和尚
始李氏。嘗持一鐵缽入定。欲晴。則缽內火光燭天遂霽。欲雨。則缽中白氣上升遂雨。南詔。封為灌頂國師。一日說法。有老翁立。聽畢乘風雲而去。眾驚問之。曰洱水龍。
世祖章皇帝御製傳贊 碧庵上人
法名慧俊。本遼之釘窯人也。生絕葷茹。年方十四。即厭俗辭親。剃髮于草河之小庵。從僧箓也。已而行抵盛京。卓錫城南保安寺。勤修持誦。三十餘年。閉關不出禪定者。又二十一年。順治己亥。又來京師越明年庚子五月朔三日。示寂于廣慈禪院。行年七十。臘五十六。茶毗之際。光𦦨中。結觀音大士像。巨象蓮花。種種殊異。是蓋堅持一念嚴戒。行於玄關。示現十方。遂朗懸于圓鏡。所謂炳智慧之火
【現代漢語翻譯】 現代漢語譯本 城中來，卻不攜帶糧食，到這裡想要吃東西嗎？古（人名，此處指代某人）於是逃走，敲打華首石門。石門轟然打開，兩個僧人追趕呼喊到那裡，石門卻關閉了。兩個僧人後悔怨恨，在門外焚燒自身。焚燒的地方生長出兩棵柏樹，有泣淚泉、袈裟石存在。古就是守護衣迦葉（佛陀十大弟子之一，以頭陀苦行著稱）的人。
漢觀音長者（對觀音菩薩的尊稱，同時也是一位長者的名字），不知道是哪裡人。蒙氏（南詔國建立者）時期遊歷大理。長長的鬍鬚，寬闊的臉龐，戴著蓮花冠，拿著手杖，拿著念珠，有時隱蔽有時顯現，出現和消失沒有定數。後來漢兵攻打滇地，長者總是揹負巨大的石頭，大約有幾丈長，士兵望見后驚恐退卻。士兵中有擅長使用陰符的人，全部命令營中熄滅火。長者拿石頭吹氣就得到火。百姓有憂患，在多處向他祈禱，都很靈驗。世俗稱他為觀音長者。他所揹負的石頭，還有取火的方法，現在還依賴著它。
無言和尚（法號），
俗家姓李。曾經拿著一個鐵缽進入禪定。想要晴天，那麼缽內火光照亮天空，於是天就放晴；想要下雨，那麼缽中白色氣體上升，於是天就下雨。南詔（古代西南地方政權）封他為灌頂國師。一天說法，有一位老翁站立，聽完后乘風雲離去。眾人驚奇地詢問他，（他）說是洱水龍。
世祖章皇帝御製傳贊 碧庵上人（對僧人的尊稱）
法名慧俊。原本是遼（朝代名）的釘窯人。出生后不吃葷腥。年齡剛滿十四歲，就厭惡世俗，告別親人，在草河的小庵剃髮出家，做了僧人。之後前往盛京（今瀋陽），在城南的保安寺安頓下來。勤奮地修行持誦，三十多年。閉關不出禪定，又有二十一年。順治己亥年，又來到京師，第二年庚子年五月初三，在廣慈禪院圓寂。享年七十歲，僧臘五十六年。火化的時候，光芒中顯現出觀音大士像、巨大的象、蓮花，種種殊勝奇異的景象。這大概是堅持一念，嚴守戒律，在玄關（道教術語，指修煉的關竅）中修行，在十方顯現，於是明朗地懸掛在圓鏡中。這就是所謂的點燃智慧的火焰。
【English Translation】 English version He came from the city, yet carried no provisions. Did he intend to eat here? Gu (a name, referring to someone) then fled, knocking on the Huashou Stone Gate. The stone gate opened with a crash, and two monks chased after him, calling out. But the stone gate closed. The two monks regretted and resented it, burning themselves outside the gate. Two cypress trees grew where they were burned, and there is a Weeping Spring and a Kasaya Stone. Gu was the one who guarded the robe of Kāśyapa (one of the Buddha's ten major disciples, known for his ascetic practices).
The Han Guanyin Elder (a respectful title for Guanyin Bodhisattva, also the name of an elder), it is not known where he was from. He traveled to Dali during the time of the Meng clan (founders of the Nanzhao Kingdom). He had a long beard and a broad face, wore a lotus crown, and carried a staff and prayer beads. Sometimes he was hidden, sometimes he was visible, appearing and disappearing unpredictably. Later, when the Han soldiers attacked Dian, the elder always carried huge stones, about several zhang in length. The soldiers, seeing this, were frightened and retreated. Among the soldiers were those skilled in using Yin Fu (a type of Taoist magic), who ordered all the fires in the camp to be extinguished. The elder blew on the stones and obtained fire. When the people had worries and difficulties, they prayed to him in many places, and he always answered. The common people called him the Guanyin Elder. The stones he carried, and the method of obtaining fire, are still relied upon today.
Monk Wuyan (Dharma name),
His lay surname was Li. He once held an iron bowl and entered into meditation. If it was desired to be sunny, then the firelight in the bowl would illuminate the sky, and it would become clear. If it was desired to rain, then white gas would rise from the bowl, and it would rain. The Nanzhao (an ancient southwestern regime) honored him as the Guanding National Teacher. One day, while he was expounding the Dharma, an old man stood listening. After listening, he rode the wind and clouds and departed. The crowd was surprised and asked him, and he said he was the Dragon of Erhai Lake.
Imperial Praise by Emperor Shizu Zhang - Senior Monk Bian
His Dharma name was Huijun. He was originally a Dingyao person from Liao (dynasty name). From birth, he abstained from meat and strong-smelling vegetables. At the young age of fourteen, he became disgusted with the secular world, bid farewell to his relatives, and shaved his head at the small hermitage of Caohe, becoming a monk. Afterwards, he went to Shengjing (present-day Shenyang) and settled down at the Bao'an Temple south of the city. He diligently practiced meditation and recitation for more than thirty years. He secluded himself and remained in meditation for another twenty-one years. In the year of Jihai during the Shunzhi reign, he came to the capital again. In the following year, Gengzi, on the third day of the fifth month, he passed away at Guangci Chan Monastery. He lived to be seventy years old, with fifty-six years as a monk. During the cremation, in the light, images of the Great Bodhisattva Guanyin, huge elephants, lotus flowers, and various other extraordinary phenomena appeared. This was probably because he maintained a single thought, strictly observed the precepts, practiced in the Xuanguan (Taoist term, referring to the key points of cultivation), and manifested in the ten directions, thus clearly hanging in the round mirror. This is what is called igniting the fire of wisdom.
。燒煩惱之心者矣。嘉此善因是用為贊。贊曰。如泉有源。鑿井未誠。如火有焰。鉆木未勤。茍其中輟。譬彼卻行。有志者出。前無堅深。維斯上人。具大精進。方墮地時。而含佛性。持律探經。行勤業凈。次第王城。棲遲法境。緊心則通。乃若無識。在斗室中。布衣一食。視三七年。如彈指訖。偶來京洛。示寂僧龕。大地浩浩。虛空漫漫。儼然水月。來火光端。徴其龍象。布地青蓮。有萬耳目。以廣其傳 臆庵。癡道人。贊並書。
藤蘿尊者。于唐末。自海上浮來。至溫州瑞安山中。覓蘿為龕。禪定其中歷年深。四圍叢蘿環繞。一日有獵人。帶群犬至山。犬入叢蘿中。竟久不出。獵人。因以斧開入見。群犬跪伏其前。而獵人即投剃染。就是地闢建梵剎。名曰本寂。手鑿一掬泉。于集云峰下。清泉鄉之苾。從此始。諸弟子。請問師之行實。惟示名曰。藤蘿。后興一十八剎。所遺石刻法語曰。釋迦老子。一大藏教。說不出口。卻被遊山和尚到。檀樾主家道破。牛載烏鴉過晚村。 卍新續藏第 81 冊 No. 1571 五燈全書(第1卷-第33卷)
五燈全書卷第四
京都聖感禪寺住持(臣)僧 (超永) 編輯
京都古華嚴寺住持(臣)僧 (超揆) 較閱 進呈
五祖大滿
【現代漢語翻譯】 現代漢語譯本：燒盡煩惱之心的人啊。讚美這美好的善因，因此作贊。贊曰：如同泉水有源頭，鑿井若不堅持則無法成功；如同火焰有火種，鉆木取火若不勤奮則無法點燃。如果中途停止，就像是後退一樣。有志向的人出現，前面沒有堅固深厚的東西可以阻擋。只有這位上人，具有大精進。剛出生時，就蘊含佛性。持守戒律，探究經典，行為勤奮，業障清凈。次第來到王城，棲息在佛法的境界中。心緊則通達，如果無知，就像在斗室中一樣。身穿布衣，每日一食，看待二十一年，如同彈指一揮間。偶爾來到京洛，在僧人的小屋中示寂。大地浩浩蕩蕩，虛空無邊無際，儼然如水中月亮，從火焰中而來。考察他的龍象之姿，佈滿地面的青蓮。有萬千耳目，來廣泛傳揚他的事蹟。臆庵癡道人，贊並書。 藤蘿尊者（Tengluo Zunzhe），在唐朝末年，從海上漂浮而來，到達溫州瑞安山中。尋找藤蘿作為禪房，在其中禪定多年。四周叢生的藤蘿環繞。一天，有獵人帶著一群狗來到山中。狗進入叢生的藤蘿中，竟然很久不出來。獵人因此用斧頭劈開進去看，群狗跪伏在他的面前。而獵人隨即剃髮出家。就在這個地方開闢建造寺廟，名叫本寂（Benji）。親手鑿出一掬泉水，在集云峰下，清泉鄉的苾芻，從此開始。眾弟子請問尊者的行跡，只顯示名字叫藤蘿。後來興建了一十八座寺廟。所遺留的石刻法語說：釋迦老子（Shijia Laozi），一大藏教，說不出口，卻被遊山和尚道破。檀越主家道破，牛載烏鴉過晚村。
【English Translation】 English version: He burns the heart of afflictions. Praising this good cause, therefore, I compose this eulogy. The eulogy says: Like a spring with a source, digging a well without perseverance will not succeed; like a flame with a spark, drilling wood for fire without diligence will not ignite. If one stops halfway, it is like retreating. An ambitious person appears, with nothing solid or deep to hinder them. Only this superior person possesses great diligence. At the moment of birth, he already contains Buddha-nature. Upholding the precepts, exploring the scriptures, acting diligently, and purifying karma. He gradually arrived at the royal city, dwelling in the realm of Dharma. A focused mind penetrates, but if ignorant, it is like being in a small room. Wearing cloth and eating one meal a day, he regarded twenty-one years as the snap of a finger. Occasionally coming to Jingluo, he entered Nirvana in a monk's hut. The earth is vast and boundless, the void is limitless, just like the moon in the water, coming from the flames. Examining his majestic presence, blue lotuses cover the ground. There are countless ears and eyes to widely spread his deeds. Yian Chidaoren, praises and writes. Venerable Tengluo (Tengluo Zunzhe), in the late Tang Dynasty, floated from the sea to the mountains of Ruian in Wenzhou. He sought vines to make a meditation hut, meditating within it for many years. The surrounding vines grew densely around it. One day, a hunter came to the mountain with a pack of dogs. The dogs entered the dense vines and did not come out for a long time. The hunter then used an axe to split it open and saw the dogs kneeling before him. And the hunter immediately shaved his head and became a monk. He then opened and built a monastery on this site, named Benji. He personally dug a handful of spring water at the foot of Jiyun Peak, and the Bhikshus of Qingquan Township began from here. The disciples asked about the Venerable's deeds, and he only revealed his name as Tengluo. Later, eighteen monasteries were built. The stone inscription he left behind said: Shakyamuni Buddha (Shijia Laozi), a great Tripitaka, cannot be spoken, but it is revealed by a wandering monk. The householder reveals it, an ox carries a crow past a late village.
禪師旁出法嗣第一世
北宗神秀禪師
開封李氏子。少親儒業。博綜多聞。俄舍愛出家。尋師訪道。至蘄州雙峰東山寺。遇五祖。以坐禪為務。乃嘆伏曰。此真吾師也。誓心苦節。以樵汲自役。而求其道。祖深加器重。祖既示滅。師遂住江陵當陽山。唐武后聞之。召至都下。于內道場供養。特加欽禮。命于舊山。置度門寺。以旌其德。時王公士庶。皆望塵拜伏。暨中宗即位。尤加禮重。大臣張說。嘗問法要。執弟子禮 示眾曰。一切佛法。自心本有。將心外求。舍父逃走。唐中宗神龍丙午年。于東都天宮寺入滅。謚大通禪師。羽儀法物。送殯于龍門。帝送至橋。王公士庶。皆至葬所。張說。及徴士盧鴻一。各為碑誄。門人普寂。義福等。併爲朝野所重。
嵩岳慧安國師
荊州枝江衛氏子。隋開皇丁巳。括天下私度僧尼勘師。師曰。本無名。遂遁于山谷。大業中。大發丁夫。開通濟渠。饑殍相枕。師乞食以救之。獲濟者眾。煬帝徴師不赴。潛入大和山。暨帝幸江都。海內擾攘。乃杖錫登衡岳。行頭陀行。唐貞觀中。至黃梅謁忍祖。遂得心要。麟德甲子。游終南山石壁。因止焉。高宗。嘗召師不奉詔。於是。遍歷名跡。至嵩少曰。是吾終焉之地也。自爾禪者輻湊 有坦然懷讓二僧。來參問曰。如
【現代漢語翻譯】 現代漢語譯本 禪宗旁出法嗣第一世
北宗神秀禪師（北宗禪的代表人物）
神秀禪師是開封人，姓李。年少時就致力於儒學，博學多聞。後來捨棄世俗的愛戀而出家，四處尋訪名師求道。到達蘄州雙峰山東山寺時，拜見五祖弘忍大師，看到他以坐禪為修行要務，於是歎服地說：『這真是我要尋找的老師啊！』他發誓刻苦修行，以砍柴打水來勞作，並以此來求得真道。五祖弘忍大師對他非常器重。五祖圓寂后，神秀禪師便住在江陵當陽山。唐朝武則天皇帝聽說了他的名聲，將他召到都城，在宮廷道場供養他，對他特別欽佩和禮遇，並下令在他原來的住處建造度門寺，來表彰他的德行。當時王公貴族和普通百姓，都仰慕他的風采而拜倒。到唐中宗即位后，對他更加禮遇器重。大臣張說，曾經向他請教佛法要義，並以弟子的禮節對待他。神秀禪師曾向大眾開示說：『一切佛法，自心本來就具備，如果向心外去尋求，就像拋棄父親而逃走一樣。』唐中宗神龍丙午年，神秀禪師在東都天宮寺圓寂。謚號為大通禪師。朝廷用隆重的儀仗和法器，將他的靈柩送到龍門安葬。皇帝親自送到橋邊，王公貴族和普通百姓，都到安葬的地方送別。張說和隱士盧鴻一，各自為他撰寫碑文和誄文。他的門人普寂、義福等人，都被朝廷和民間所器重。
嵩岳慧安國師（唐朝著名禪師）
慧安國師是荊州枝江人，姓衛。隋朝開皇丁巳年，朝廷普查天下私自出家的僧尼，也審查了慧安國師。慧安國師說：『我本來就沒有名字。』於是就隱遁到山谷中。大業年間，朝廷徵發大量民夫，開鑿通濟渠，餓死的人相互枕著。慧安國師乞討食物來救濟他們，得以活下來的人很多。隋煬帝徵召慧安國師，慧安國師沒有應召，而是悄悄地進入大和山。等到隋煬帝到江都巡幸，天下大亂，慧安國師就拄著錫杖登上衡山，實行頭陀苦行。唐朝貞觀年間，慧安國師到達黃梅，拜見五祖弘忍大師，於是得到了心法要旨。麟德甲子年，慧安國師遊歷終南山石壁，於是就住在那裡。唐高宗曾經召見慧安國師，慧安國師沒有奉詔。於是，慧安國師遊歷各處名勝古蹟，到達嵩山和少室山時說：『這裡是我最終歸宿的地方啊。』從此以後，禪宗學人像車輻一樣聚集而來。有坦然和懷讓兩位僧人，前來參拜請教說：『如來（Tathagata）的禪定』
【English Translation】 English version Zen Master's Collateral Lineage, First Generation
Zen Master Shenxiu of the Northern School (Representative figure of Northern School of Zen)
Zen Master Shenxiu was a native of Kaifeng, with the surname Li. In his youth, he devoted himself to Confucianism, being learned and knowledgeable. Later, he abandoned worldly affections and became a monk, seeking teachers and the Way everywhere. Upon arriving at the Eastern Mountain Temple of Shuangfeng in Qizhou, he met the Fifth Patriarch, Hongren, and saw that he made seated meditation his primary practice. He then exclaimed in admiration, 'This is truly the teacher I have been seeking!' He vowed to cultivate diligently, laboring by chopping wood and drawing water, and seeking the true Way through this. The Fifth Patriarch Hongren greatly valued him. After the Fifth Patriarch passed away, Zen Master Shenxiu resided at Mount Dangyang in Jiangling. Emperor Wu Zetian of the Tang Dynasty heard of his reputation and summoned him to the capital, providing for him in the palace's Dharma hall, showing him special respect and reverence, and ordering the construction of the Dumen Temple at his original residence to commend his virtue. At that time, princes, nobles, and common people all admired his demeanor and prostrated themselves before him. When Emperor Zhongzong of the Tang Dynasty ascended the throne, he showed him even greater respect and reverence. The minister Zhang Yue once asked him for the essentials of the Dharma and treated him with the respect due to a disciple. Zen Master Shenxiu once instructed the assembly, saying, 'All Buddhist teachings are originally inherent in one's own mind. If one seeks them outside the mind, it is like abandoning one's father and running away.' In the year of Bingwu during the Shenlong era of Emperor Zhongzong of the Tang Dynasty, Zen Master Shenxiu passed away at the Tiangong Temple in Dongdu. He was posthumously named Zen Master Datong. The court used grand ceremonial guards and Dharma instruments to send his coffin to Longmen for burial. The emperor personally escorted him to the bridge, and princes, nobles, and common people all went to the burial site to bid farewell. Zhang Yue and the recluse Lu Hongyi each wrote inscriptions and eulogies for him. His disciples, Puji, Yifu, and others, were all highly regarded by the court and the people.
National Teacher Huian of Mount Song (Famous Zen Master of the Tang Dynasty)
National Teacher Huian was a native of Zhijiang in Jingzhou, with the surname Wei. In the year Ding Si of the Kaihuang era of the Sui Dynasty, the court conducted a general survey of monks and nuns who had been ordained privately throughout the country, and also examined National Teacher Huian. National Teacher Huian said, 'I originally have no name.' Thereupon, he went into seclusion in the mountains and valleys. During the Daye era, the court conscripted a large number of laborers to dig the Tongji Canal, and the starving people were piled upon each other. National Teacher Huian begged for food to relieve them, and many people were saved. Emperor Yang of the Sui Dynasty summoned National Teacher Huian, but National Teacher Huian did not respond, but quietly entered Mount Dahe. When Emperor Yang of the Sui Dynasty went on a tour to Jiangdu, the world was in great turmoil, and National Teacher Huian leaned on his staff and ascended Mount Heng, practicing the ascetic practices of a 'dhuta'. During the Zhenguan era of the Tang Dynasty, National Teacher Huian arrived at Huangmei and visited the Fifth Patriarch, Hongren, and thus obtained the essence of the mind-dharma. In the year Jiazi of the Linde era, National Teacher Huian traveled to the Stone Wall of Mount Zhongnan, and then resided there. Emperor Gaozong of the Tang Dynasty once summoned National Teacher Huian, but National Teacher Huian did not obey the edict. Thereupon, National Teacher Huian traveled to various famous historical sites, and when he arrived at Mount Song and Mount Shaoshi, he said, 'This is where I will ultimately return.' From then on, Zen students gathered like spokes on a wheel. There were two monks, Tanran and Huairang, who came to pay their respects and ask, 'The 'samadhi' (meditative state) of the 'Tathagata' (Thus Come One)'
何是祖師西來意。師曰。何不問自己意。曰如何是自己意。師曰。當觀密作用。曰如何是密作用。師以目開合示之。然于言下知歸。讓乃即謁曹溪 武后徴至輦下。待以師禮。與秀禪師同加欽重。后嘗問師甲子多少。師曰。不記。后曰。何不記耶。師曰。生死之身。其若循環。環無起盡。焉用記為。況此心流注。中間無間。見漚起滅者。乃妄想耳。從初識至動相。滅時亦只如此。何年月而可記乎。后聞。稽顙信受 神龍丙午。中宗賜紫袈裟。度弟子二七人。仍延入禁中供養。三年。又賜摩衲。辭歸嵩岳。是年三月三日。囑門人曰。吾死已。將尸向林中。待野火焚之 俄爾萬回公來見師。猖狂握手言論。傍侍傾耳。都不體會。至八日。閉戶偃身而寂。春秋一百二十八(隋開皇二年壬寅生唐景龍三年己酉滅時稱老安國師)門人遵旨。舁置林間。果野火自然阇維。得舍利八十粒。內五粒色紫。留于宮中。至先天二年。門人建浮圖焉。
袁州蒙山道明禪師
鄱陽人。陳宣帝之裔也。國亡落於民間。以其王孫。嘗受署。因有將軍之號。少於永昌寺出家。慕道頗切。往依五祖。法會極意研尋。初無解悟。及聞五祖密付衣法與盧行者。即率同志數十人。躡跡追逐。至大庾嶺。師最先見。余輩未及。盧見師奔至。即擲衣缽
【現代漢語翻譯】 現代漢語譯本： 問：什麼是祖師西來意？（What is the meaning of the Patriarch's coming from the West?） 師父說：為什麼不問自己的意呢？ 問：如何是自己的意？ 師父說：應當觀察秘密的作用。 問：如何是秘密的作用？ 師父用眼睛的開合來向他示意。於是那人在言語之下明白了歸宿。讓禪師於是前往曹溪。 武則天（Empress Wu Zetian）徵召他到輦下，以對待老師的禮節對待他，與秀禪師（Zen Master Xiu）一同加以欽佩和尊重。武則天曾經問禪師年歲多少，禪師說：不記得了。 武則天說：為什麼不記得呢？ 禪師說：生死之身，就像循環一樣，環沒有開始和結束，哪裡用得著去記呢？況且此心如流水般流注，中間沒有間斷，所見到的水泡生起和滅去，都是妄想罷了。從最初的意識直到動相，滅去的時候也只是如此，哪裡有年月可以記呢？ 武則天聽了，叩頭表示相信和接受。神龍丙午年（Shenlong year Bingwu），中宗（Emperor Zhongzong）賜予他紫袈裟，度化弟子十四人，仍然請入宮中供養。三年後，又賜予他摩衲（monk's robe），禪師辭別返回嵩岳（Mount Song）。這年三月初三，囑咐門人說：我死後，將屍體放在林中，等待野火焚燒。 不久萬回公（Duke Wanhui）來拜見禪師，舉止瘋狂地握手交談，旁邊侍奉的人側耳傾聽，都不理解。到初八日，禪師閉門躺下而圓寂。享年一百二十八歲（隋朝開皇二年壬寅年出生，唐朝景龍三年己酉年圓寂，當時被稱為老安國師（Old Master Anguo））。門人遵照遺囑，將屍體抬到林間，果然野火自然焚燒。得到舍利八十粒，其中五粒是紫色的，留在宮中。到先天二年，門人建造了浮屠（stupa）。
袁州蒙山道明禪師（Zen Master Daoming of Mount Meng, Yuanzhou） 是鄱陽（Poyang）人，陳宣帝（Emperor Xuan of Chen Dynasty）的後裔。國家滅亡后流落於民間，因為是王孫，曾經接受官署，因此有將軍的稱號。年少時在永昌寺（Yongchang Temple）出家，慕道非常懇切，前往依止五祖（Fifth Patriarch）。在法會上極力研尋，起初沒有理解和領悟。等到聽說五祖秘密地將衣法傳給盧行者（Layman Lu），就率領數十位同志，沿著足跡追趕，到達大庾嶺（Dayu Mountain Range）。道明禪師最先趕到，其他人沒有趕上。盧行者見到道明禪師奔來，就扔下衣缽。
【English Translation】 English version: Question: What is the meaning of the Patriarch's coming from the West? The Master said: Why don't you ask your own meaning? Question: What is my own meaning? The Master said: You should observe the secret function. Question: What is the secret function? The Master showed him by opening and closing his eyes. Then the man understood the destination from the words. Zen Master Rang then went to Caoxi. Empress Wu Zetian summoned him to the capital and treated him with the respect due to a teacher, and she admired and respected him together with Zen Master Xiu. Empress Wu once asked the Zen Master how old he was. The Zen Master said: I don't remember. Empress Wu said: Why don't you remember? The Zen Master said: The body of birth and death is like a cycle, and the cycle has no beginning or end, so why bother to remember it? Moreover, this mind flows like a stream, without interruption in the middle. The bubbles that arise and disappear are just delusions. From the initial consciousness to the movement of phenomena, the extinction is just like that. What years and months can be remembered? When Empress Wu heard this, she bowed her head to show her belief and acceptance. In the year Bingwu of the Shenlong era, Emperor Zhongzong bestowed upon him a purple kasaya and ordained fourteen disciples, and still invited him into the palace for offerings. Three years later, he bestowed upon him a monk's robe, and the Zen Master bid farewell and returned to Mount Song. On the third day of the third month of that year, he instructed his disciples: After I die, place my body in the forest and wait for the wildfire to burn it. Soon Duke Wanhui came to see the Zen Master, shaking hands and talking wildly. The attendants listened attentively, but did not understand. On the eighth day, the Zen Master closed the door and lay down and passed away. He lived to be one hundred and twenty-eight years old (born in the year Renyin of the Kaihuang era of the Sui Dynasty, and passed away in the year Jiyou of the Jinglong era of the Tang Dynasty, and was then called Old Master Anguo). The disciples followed his instructions and carried the body to the forest, and indeed a wildfire naturally cremated it. Eighty relics were obtained, five of which were purple, and were kept in the palace. In the second year of the Xiantian era, the disciples built a stupa.
Zen Master Daoming of Mount Meng, Yuanzhou He was a native of Poyang and a descendant of Emperor Xuan of the Chen Dynasty. After the country was destroyed, he was scattered among the people. Because he was a prince, he once accepted an official post, so he had the title of general. He became a monk at Yongchang Temple when he was young, and was very eager to admire the Way. He went to rely on the Fifth Patriarch. He studied and searched with great effort at the Dharma assembly, but at first he had no understanding or enlightenment. When he heard that the Fifth Patriarch had secretly passed on the robe and Dharma to Layman Lu, he led dozens of like-minded people to chase after him, reaching the Dayu Mountain Range. Zen Master Daoming was the first to arrive, and the others did not catch up. When Layman Lu saw Zen Master Daoming running towards him, he threw down the robe and bowl.
于磐石曰。此衣表信。可力爭耶。任君將去。師遂舉之。如山不動。踟躕悚慄。乃曰。我來求法。非為衣也。願行者。開示於我。盧曰。不思善。不思惡。正恁么時。阿那個是明。上座本來面目。師當下大悟。遍體汗流。泣禮數拜。問曰。上來密語密意外。還更別有意旨否。盧曰。我今與汝說者。即非密也。汝若返照自己面目。密卻在汝邊。師曰。某甲。雖在黃梅隨眾。實未省自己面目。今蒙指授入處。如人飲水。冷暖自知。今行者。即是某甲師也。盧曰。汝若如是。則吾與汝。同師黃梅。善自護持。師又問。某甲。向後宜往何所。盧曰。逢袁可止。遇蒙即居。師禮謝遽回。至嶺下謂眾人曰。向陟崔嵬遠望。杳無軌跡。當別道尋之。皆以為然。師既回。遂獨往廬山布水臺。經三載后。往袁州蒙山。大唱元化。初名慧明。以避六祖上字。故名道明。弟子等。盡遺過嶺南。參禮六祖。
五祖下二世(旁出)
北宗秀禪師法嗣
五臺山巨方禪師
安陸曹氏子。幼稟業于明福院朗禪師。初講經論。后參禪會。及造北宗。秀問白。白雲散處如何。師曰。不昧。秀又問。到此間后如何。師曰。正見一枝生五葉。秀默許之。入室侍對。應機無爽。尋至上黨寒嶺居焉。數歲之間。眾盈千數。後於五臺山闡化。
【現代漢語翻譯】 現代漢語譯本 于道明（俗姓磐石）說：『這件袈裟是作為信物的，可以爭奪嗎？』任憑他拉扯，六祖慧能將袈裟舉起，袈裟卻像山一樣紋絲不動。道明感到驚恐害怕，於是說：『我來是爲了求法，不是爲了袈裟。希望行者能夠開示我。』慧能說：『不要思善，不要思惡，正在這個時候，哪個是你的本來面目？』道明當下大悟，全身汗流浹背，哭著行禮叩拜，問道：『剛才傳授的密語密意之外，還有別的意思嗎？』慧能說：『我現在對你說的，就不是秘密了。你如果反觀自己的本來面目，秘密就在你那裡。』道明說：『弟子雖然在黃梅跟隨大眾，實際上沒有領悟自己的本來面目。今天蒙受您的指點，如同人飲水，冷暖自知。現在行者就是弟子的老師了。』慧能說：『你如果這樣認為，那麼我和你，就是同師黃梅。好好地守護保持。』道明又問：『弟子以後應該去哪裡呢？』慧能說：『遇到袁姓的地方就可以停下，遇到蒙山就可以居住。』道明行禮感謝后立刻返回，到了山嶺下對眾人說：『向著高峻的山峰遠遠望去，杳無軌跡，應當從別的道路尋找。』眾人都認為他說得對。道明回去后，就獨自前往廬山布水臺。經過三年後，前往袁州蒙山，大力宣揚教化。最初名叫慧明，爲了避諱六祖慧能名字中的『慧』字，所以改名為道明。他的弟子們，都離開了，過嶺前往南方，參拜六祖慧能。
五祖下二世（旁出）
北宗神秀禪師的法嗣
五臺山巨方禪師
安陸曹氏之子。從小在明福院朗禪師處學習。最初講解經論，後來參禪。等到拜訪北宗神秀禪師，神秀問：『白雲消散后是什麼樣子？』巨方禪師回答：『不會迷昧。』神秀又問：『到這裡之後是什麼樣子？』巨方禪師回答：『正見一枝生五葉。』神秀默默地認可了他。巨方禪師進入內室侍奉應對，應機沒有差錯。不久前往上黨寒嶺居住。幾年之間，跟隨的人數達到上千。後來在五臺山宣揚教化。
【English Translation】 English version Dao Ming (whose secular name was Pan Shi) said, 'This robe is a symbol of faith. Is it something to be fought over?' Despite his pulling, Hui Neng (the Sixth Patriarch) lifted the robe, but it remained as immovable as a mountain. Dao Ming felt frightened and apprehensive, and then said, 'I came seeking the Dharma, not for the robe. I hope that the practitioner can enlighten me.' Hui Neng said, 'Do not think of good, do not think of evil. At this very moment, what is your original face?' Dao Ming had a great awakening immediately, his whole body covered in sweat. Crying, he bowed and prostrated, asking, 'Besides the secret words and meanings you just imparted, is there any other meaning?' Hui Neng said, 'What I am telling you now is not a secret. If you reflect upon your own original face, the secret is within you.' Dao Ming said, 'Although I followed the assembly at Huang Mei (Fifth Patriarch's monastery), I have not truly realized my own original face. Today, I have received your guidance, like a person drinking water, knowing its temperature for themselves. Now, the practitioner is my teacher.' Hui Neng said, 'If you think so, then you and I are fellow disciples of Huang Mei. Take good care and maintain it.' Dao Ming then asked, 'Where should I go in the future?' Hui Neng said, 'Stop where you encounter the surname Yuan, and reside where you encounter Meng Mountain.' Dao Ming bowed in gratitude and immediately returned. Upon reaching the foot of the mountain, he said to the others, 'Looking far towards the towering peaks, there is no trace. We should seek him by another path.' Everyone thought he was right. After Dao Ming returned, he went alone to Bu Shui Terrace on Mount Lu. After three years, he went to Meng Mountain in Yuan Prefecture, vigorously propagating the teachings. He was initially named Hui Ming, but to avoid using the same character 'Hui' as in the Sixth Patriarch Hui Neng's name, he changed his name to Dao Ming. His disciples all left, crossing the mountain range to the south to pay respects to the Sixth Patriarch Hui Neng.
Second Generation from the Fifth Patriarch (Collateral Line)
Lineage of Chan Master Shen Xiu of the Northern School
Chan Master Ju Fang of Mount Wu Tai
A son of the Cao family of An Lu. He studied with Chan Master Lang at Ming Fu Monastery from a young age. Initially, he lectured on scriptures and treatises, later practicing Chan meditation. When he visited Shen Xiu (founder of the Northern School), Shen Xiu asked, 'What is it like when the white clouds disperse?' Chan Master Ju Fang replied, 'Not obscured.' Shen Xiu then asked, 'What is it like after arriving here?' Chan Master Ju Fang replied, 'Right view: one branch produces five leaves.' Shen Xiu silently acknowledged him. Chan Master Ju Fang entered the inner chamber to attend and respond, without error in his responses. Soon after, he went to reside at Han Ling in Shangdang. Within a few years, the number of followers reached over a thousand. Later, he propagated the teachings at Mount Wu Tai.
二十餘年示寂。塔于本山。
河中府中條山智封禪師
姓吳氏。初習唯識論。滯于名相。為知識所詰。乃發憤罷講遊方。見秀禪師。疑心頓釋。乃辭去。居於蒲津安峰。不下山十年。木食澗飲。州牧衛文升。建安國院居之。緇素歸依。憧憧不絕。使君問曰。某今日後如何。師曰。日從濛汜出。照樹全無影。使君。初不能喻。拱揖而退。少選開曉。釋然自得。師來往中條山。二十餘年。得其道者。不可勝紀。滅后。門人于州城北建塔焉。
兗州降魔藏禪師
趙郡王氏子。父為亳掾。師七歲出家。時屬野多妖鬼。魅惑於人。師孤形制伏。曾無少畏。故得降魔名焉。即依廣福院明贊禪師落髮。后遇北宗盛化。便誓摳衣。秀問曰。汝名降魔。此無山精木怪。汝翻作魔邪。師曰。有佛有魔。秀曰。汝若是魔。必住不思議境界。師曰。是佛亦空。何境界之有。秀懸記之曰。汝與少皞之墟有緣。師尋入泰山數稔。學者雲集。一日告門人曰。吾今老朽。物極有歸。言訖而逝。
壽州三峰道樹禪師
唐州聞氏子。幼探經籍。年將五十。因遇高僧誘諭。遂誓出家。禮本部明月山慧文為師。師恥年長。求法淹遲。勵志遊方。后遇秀禪師。言下知微。乃卜壽州三峰山。結茅而居。常有野人服色素樸。言譚
【現代漢語翻譯】 現代漢語譯本 二十多年後圓寂，塔建在本山。
河中府（今山西永濟一帶）中條山智封禪師
俗姓吳。最初學習唯識論，卻被困於名相之中。被有識之士詰問后，於是發憤停止講學，四處遊歷。拜見秀禪師（即神秀禪師），疑心頓時消解，於是告辭離去。居住在蒲津（今山西永濟一帶）安峰，十年不下山，以樹木果實為食，以山澗水為飲。州牧衛文升，為他建造安國院讓他居住，僧俗百姓都來歸依，絡繹不絕。衛文升問道：『我今日之後會如何？』智封禪師說：『太陽從濛汜（地名）升起，照在樹上卻沒有影子。』衛文升起初不能領悟，拱手行禮後退下，不久后才明白，心中釋然。智封禪師來往于中條山二十多年，得到他教誨的人，數不勝數。圓寂后，弟子們在州城北面建造佛塔。
兗州（今山東兗州）降魔藏禪師
是趙郡（今河北趙縣）王氏之子，父親擔任亳州（今安徽亳州）的屬吏。降魔藏禪師七歲出家，當時荒野多有妖鬼，迷惑世人，降魔藏禪師獨自一人制伏妖鬼，沒有絲毫畏懼，因此得到降魔的稱號。在廣福院依止明贊禪師剃度。後來北宗禪法盛行，於是發誓前往學習。神秀禪師問道：『你名叫降魔，這裡沒有山精木怪，你反而成了魔嗎？』降魔藏禪師說：『有佛就有魔。』神秀禪師說：『你如果是魔，必定住在不可思議的境界。』降魔藏禪師說：『是佛也是空，哪裡有什麼境界？』神秀禪師預言說：『你與少皞（傳說中的東夷首領）的故墟有緣。』降魔藏禪師於是前往泰山數年，學者雲集。一天，他告訴門人說：『我如今老朽衰敗，萬物終有歸宿。』說完就圓寂了。
壽州（今安徽壽縣）三峰道樹禪師
是唐州（今河南唐河）聞氏之子。年幼時就探究經書典籍，將近五十歲時，因為遇到高僧勸導，於是發誓出家，拜本部明月山慧文為師。道樹禪師慚愧自己年紀大了，求法遲緩，於是立志四處遊歷。後來遇到神秀禪師，立刻領悟了禪法的精微之處，於是在壽州三峰山，結草為廬而居住。常常有穿著樸素的野人來與他交談
【English Translation】 English version After more than twenty years, he passed away peacefully. His stupa is located on this mountain.
Chan Master Zhifeng of Zhongtiao Mountain in Hezhong Prefecture (present-day Yongji, Shanxi)
His lay surname was Wu. Initially, he studied the Vijnanavada (Yogacara) school of thought, but became trapped in its terminology. After being questioned by knowledgeable individuals, he resolved to cease lecturing and travel widely. Upon meeting Chan Master Xiu (Shenxiu), his doubts were immediately dispelled, and he took his leave. He resided at Anfeng in Pujin (present-day Yongji, Shanxi), not descending the mountain for ten years, subsisting on tree fruits and drinking from mountain streams. The prefect Wei Wensheng built the Anguo Monastery for him to reside in, and monks and laypeople alike came to rely on him in an endless stream. Wei Wensheng asked: 'What will become of me in the future?' Chan Master Zhifeng replied: 'The sun rises from Mengsi (place name), shining on the trees without casting a shadow.' Wei Wensheng initially did not understand, and retreated after bowing respectfully. Soon after, he understood and felt relieved. Chan Master Zhifeng traveled back and forth to Zhongtiao Mountain for more than twenty years, and those who attained the Way through his teachings were countless. After his death, his disciples built a stupa north of the prefectural city.
Chan Master Jiangmozang of Yanzhou (present-day Yanzhou, Shandong)
He was the son of the Wang family of Zhao Commandery (present-day Zhao County, Hebei), whose father served as an official in Bozhou (present-day Bozhou, Anhui). Chan Master Jiangmozang became a monk at the age of seven. At that time, the wilderness was filled with demons and ghosts, bewitching people. Chan Master Jiangmozang subdued them alone, without the slightest fear, hence he was given the name 'Jiangmo' (Subduer of Demons). He was tonsured at Guangfu Monastery under Chan Master Mingzan. Later, when the Northern School of Chan flourished, he vowed to study it. Shenxiu asked: 'Your name is Jiangmo (Subduer of Demons), but there are no mountain spirits or tree demons here. Are you instead becoming a demon?' Chan Master Jiangmozang replied: 'Where there is Buddha, there is demon.' Shenxiu said: 'If you are a demon, you must dwell in an inconceivable realm.' Chan Master Jiangmozang said: 'Even Buddha is empty, so what realm is there?' Shenxiu predicted: 'You have an affinity with the ruins of Shaohao (legendary leader of the Eastern Yi people).' Chan Master Jiangmozang then went to Mount Tai for several years, and scholars gathered in large numbers. One day, he told his disciples: 'I am now old and decaying, and all things must eventually return to their origin.' After saying this, he passed away peacefully.
Chan Master Daoshu of Three Peaks in Shouzhou (present-day Shouxian, Anhui)
He was the son of the Wen family of Tangzhou (present-day Tanghe, Henan). He studied scriptures and texts from a young age. When he was nearly fifty years old, he was persuaded by a high-ranking monk and vowed to become a monk, taking Huìwén of Mingyue Mountain as his teacher. Chan Master Daoshu was ashamed of his advanced age and slow progress in seeking the Dharma, so he resolved to travel widely. Later, he met Chan Master Shenxiu and immediately understood the subtleties of Chan practice. He then built a thatched hut on Three Peaks Mountain in Shouzhou and lived there. Often, unrefined people dressed in simple clothing would come and converse with him.
詭異。于言笑外。化作佛形。及菩薩羅漢天仙等形。或放神光。或呈聲響。師之學徒睹之。皆不能測。如此涉十年後。寂無形影。師告眾曰。野人作多色伎倆。眩惑於人。只消老僧。不見不聞。伊伎倆有窮。吾不見不聞無盡。唐敬宗實歷乙巳年示寂。壽九十二。塔于本山。
鳳陽府旰𣅿都梁山全植禪師
光州芮氏子。初結庵居止。太守。請本州長壽寺開法。問將來佛法隆替若何。師曰。真實之物。無古無今。亦無軌躅。有為之法。四相遷流。法當堙厄。君侯可見。師年九十三而終。唐會昌甲子九月七日。入塔。
嵩岳安國師法嗣
洛京福先寺仁儉禪師
自嵩山罷問。放曠郊廛。謂之騰騰和尚。唐天冊萬歲中。天后詔入殿前。仰視天后。良久曰。會么。后曰。不會。師曰。老僧持不語戒。言訖而出。翌日進短歌一十九首。天后覽而嘉之。厚加賜賚。師皆不受。又令寫歌辭。傳佈天下。其辭。並敷演真理。以警時俗。唯了元歌一首。盛行於世。
嵩岳破灶墮和尚
不稱名氏。言行叵測。隱居嵩岳。山塢有廟甚靈。殿中唯安一灶。遠近祭祀不輟。烹殺物命甚多。師一日領侍僧入廟。以杖敲灶三下曰。咄此灶只是泥瓦合成。聖從何來。靈從何起。恁么烹宰物命。又打三下。灶乃傾
【現代漢語翻譯】 現代漢語譯本： 詭異的事情發生了。在談笑之外，（他）化作佛（Buddha，覺悟者）的形象，以及菩薩（Bodhisattva，有情覺悟者）、羅漢（Arhat，已證悟者）、天仙等形象，或者放出神光，或者發出聲響。禪師的學徒們看到這些，都無法測度。這樣經過了十年後，（這些現象）寂靜消失，沒有了形影。禪師告訴眾人說：『野人做了許多花樣的伎倆，迷惑於人。我這個老僧，只要不見不聞，他的伎倆就有窮盡的時候，而我的不見不聞卻是無窮盡的。』唐敬宗在實歷乙巳年圓寂，享年九十二歲，塔葬在本山。
鳳陽府旰𣅿都梁山全植禪師
是光州芮氏的兒子。最初結庵居住。太守請他到本州長壽寺開法。太守問：『將來的佛法興隆衰退會怎麼樣？』禪師說：『真實之物，無古無今，也沒有固定的軌跡。有為之法，隨著四相（生、住、異、滅）遷流變化，佛法應當會衰落。』君侯您是可以看到的。禪師九十三歲時圓寂，在唐會昌甲子年九月七日，入塔安葬。
嵩岳安國師法嗣
洛京福先寺仁儉禪師
自從嵩山離開后，（他）放曠于郊野。人們稱他為騰騰和尚。唐天冊萬歲年間，天后（武則天）下詔讓他進入殿前。禪師仰視天后良久，說：『會么（明白嗎）？』天后說：『不會。』禪師說：『老僧持不語戒。』說完就出去了。第二天，（他）進獻短歌一十九首。天后看了讚賞他，給予豐厚的賞賜，禪師都沒有接受。又命令抄寫歌辭，傳佈天下。這些歌辭，都是敷演真理，用來警醒世俗。只有《了元歌》一首，盛行於世。
嵩岳破灶墮和尚
不稱名氏，言行難以預測。隱居在嵩岳。山塢里有一座廟非常靈驗，殿中只安放一個灶。遠近的人祭祀不斷，烹殺的物命很多。禪師有一天帶領侍僧進入廟裡，用杖敲灶三下說：『咄！這個灶只是泥瓦合成的，聖從哪裡來？靈從哪裡起？竟然這樣烹宰物命！』又打了三下，灶就傾倒了。
【English Translation】 English version: Strangely, outside of laughter and speech, (he) transformed into the form of a Buddha (Buddha, the awakened one), as well as Bodhisattvas (Bodhisattva, beings seeking enlightenment), Arhats (Arhat, enlightened beings), celestial beings, and so on. Sometimes he emitted divine light, or produced sounds. The master's disciples, witnessing these events, were unable to fathom them. After ten years of this, (these phenomena) quietly disappeared without a trace. The master told the assembly: 'The rustic performs various tricks to deceive people. If this old monk simply does not see or hear, his tricks will have an end, but my not seeing or hearing is endless.' Emperor Jingzong of Tang passed away in the Yisi year of the Shili era, at the age of ninety-two, and was buried in a pagoda on this mountain.
Zen Master Quan Zhi of Duliang Mountain, Ganxi, Fengyang Prefecture
He was the son of the Rui family of Guang Prefecture. Initially, he built a hermitage to reside in. The prefect invited him to open the Dharma at Changshou Temple in the prefecture. The prefect asked: 'What will be the future rise and fall of the Buddha Dharma?' The master said: 'The real thing has neither past nor present, nor fixed tracks. The conditioned Dharma flows and changes with the four characteristics (birth, duration, change, and extinction), so the Dharma should decline.' Your Lordship can see this. The master passed away at the age of ninety-three, and was entombed in a pagoda on the seventh day of the ninth month of the Jiazi year of the Huichang era of the Tang Dynasty.
Successor of National Teacher Anguo of Mount Song
Zen Master Renjian of Fuxian Temple in Luojing
Since leaving Mount Song, (he) roamed freely in the suburbs. People called him the 'Teng Teng' (Wandering) Monk. During the Tiance Wansui era of the Tang Dynasty, Empress Dowager (Wu Zetian) ordered him to enter the palace hall. The Zen master looked up at the Empress Dowager for a long time and said, 'Do you understand?' The Empress Dowager said, 'I do not understand.' The master said, 'This old monk observes the vow of silence.' After saying this, he left. The next day, (he) presented nineteen short songs. The Empress Dowager read them and praised him, bestowing generous rewards, which the Zen master refused to accept. She then ordered the song lyrics to be copied and spread throughout the land. These lyrics all expounded the truth to warn the people of the time. Only the 'Song of Complete Understanding' became widely popular.
The Broken Stove Monk of Mount Song
He did not reveal his name and his words and actions were unpredictable. He lived in seclusion on Mount Song. There was a very efficacious temple in the mountain valley, with only a stove enshrined in the hall. People from far and near made offerings continuously, and many living beings were killed for sacrifices. One day, the master led a serving monk into the temple, struck the stove three times with his staff, and said: 'Bah! This stove is just made of mud and tiles. Where does the sacredness come from? Where does the efficacy arise? Yet you slaughter so many living beings!' He struck it three more times, and the stove collapsed.
破墮落。須臾有一人青衣峨冠。設拜師前。師曰。是甚麼人。曰我本此廟灶神。久受業報。今日蒙師說無生法。得脫此處。生在天中。特來致謝。師曰。是汝本有之性。非吾強言。神再禮而沒。少選侍僧問曰。某久侍和尚。不蒙示誨。灶神得甚麼徑旨。便得生天。師曰。我只向伊道是泥瓦合成。別也無道理為伊。侍僧無言。師曰會么。僧曰不會。師曰。本有之性。為甚麼不會。侍僧乃禮拜。師曰。墮也墮也。破也破也。后義豐禪師。舉似安國師。安嘆曰。此子會盡物我一如。可謂如朗月處空。無不見者。難構伊語脈。豐問曰。未審。甚麼人構得他語脈。安曰。不知者。時號為破灶墮 僧問。物物無形時如何。師曰。禮。即唯汝非我。不禮。即唯我非汝。其僧乃禮謝。師曰。本有之物。物非物也。所以道心能轉。物即同如來 有僧。從牛頭處來。師問曰。來自何人法會。僧近前叉手。繞師一匝而出。師曰。牛頭會下。不可有此人。僧乃回師上肩。叉手而立。師曰。果然果然。僧卻問曰。應物不由他時如何。師曰。爭得不由他。曰恁么則順正歸元去也。師曰。歸元何順。曰若非和尚。幾錯招愆。師曰。猶是未見四祖時道理。見后道將來。僧卻繞師一匝而出。師曰。順正之道。今古如然。僧作禮 又僧侍立久。師乃曰。祖祖
【現代漢語翻譯】 現代漢語譯本： 破灶墮（一位禪師的名字）。一會兒，有一個身穿青衣、頭戴峨冠的人，在禪師面前行禮。禪師問：『你是什麼人？』那人說：『我原本是這座廟裡的灶神，長期以來承受業報。今天蒙受禪師您說了無生之法，得以脫離此處，往生到天界，特來致謝。』禪師說：『這是你本有的自性，不是我強加的言語。』灶神再次行禮后消失了。過了一會兒，侍奉的僧人問道：『我長期侍奉和尚您，沒有得到您的教誨，灶神得到了什麼精要的指示，便能往生到天界？』禪師說：『我只是告訴他這是泥瓦合成的，沒有別的道理可說。』侍僧無言以對。禪師說：『明白了嗎？』僧人說：『不明白。』禪師說：『本有的自性，為什麼不明白？』侍僧於是禮拜。禪師說：『墮落啊墮落！破滅啊破滅！』後來義豐禪師，把這件事告訴了安國師。安國師感嘆道：『這個人完全領會了物我一體的道理，真可謂如朗月懸于天空，沒有看不見的。難以構建他的語言脈絡。』義豐禪師問：『請問，什麼人能夠構建他的語言脈絡？』安國師說：『不知道的人。』當時人們稱他為破灶墮。
僧人問：『萬物沒有形狀的時候怎麼樣？』禪師說：『行禮，就只有你而非我；不行禮，就只有我而非你。』那僧人於是行禮感謝。禪師說：『本有的東西，物不是物啊。所以說心能轉物，物就如同如來。』
有一個僧人，從牛頭（指牛頭法融禪師）那裡來。禪師問：『從什麼人的法會而來？』僧人走上前，合掌，繞禪師一圈而出。禪師說：『牛頭門下，不應該有這樣的人。』僧人於是回到禪師身邊，把禪師扛在肩上，合掌而立。禪師說：『果然如此，果然如此。』僧人卻問：『應物不由他時怎麼樣？』禪師說：『怎麼能不由他？』僧人說：『這樣就順正歸元去了。』禪師說：『歸元有什麼順？』僧人說：『如果不是和尚您，幾乎要錯誤地招惹罪過了。』禪師說：『還是沒有見到四祖（指道信禪師）時的道理。見到之後再說來。』僧人又繞禪師一圈而出。禪師說：『順正的道理，自古以來就是這樣。』僧人作禮。
又有一個僧人侍立很久，禪師於是說：『祖祖…』
【English Translation】 English version: Broken Stove To (Po Zao Duo) (name of a Chan master). After a short while, a person in green robes and an elaborate crown bowed before the master. The master said, 'Who are you?' The person said, 'I was originally the kitchen god of this temple, and have long suffered karmic retribution. Today, I was fortunate to hear the master speak of the Dharma of No-Birth, and was able to escape this place and be reborn in the heavens. I have come specifically to express my gratitude.' The master said, 'This is your inherent nature, not something I forced upon you.' The god bowed again and disappeared. After a short while, the attending monk asked, 'I have served the master for a long time, but have not received your teachings. What essential instruction did the kitchen god receive that allowed him to be reborn in the heavens?' The master said, 'I only told him that it was made of mud and tiles, and there was no other reason to tell him.' The attending monk was speechless. The master said, 'Do you understand?' The monk said, 'I do not understand.' The master said, 'The inherent nature, why do you not understand?' The attending monk then bowed. The master said, 'Fallen, fallen! Broken, broken!' Later, Chan Master Yi Feng told this story to National Teacher An Guo. National Teacher An sighed and said, 'This person completely understands the principle of the oneness of things and self. It can be said that he is like a bright moon in the sky, and there is nothing that cannot be seen. It is difficult to construct his linguistic thread.' Yi Feng asked, 'May I ask, who can construct his linguistic thread?' An Guo said, 'Those who do not know.' At that time, people called him Broken Stove To.
A monk asked, 'What is it like when all things have no form?' The master said, 'Bow, and it is only you and not me; do not bow, and it is only me and not you.' The monk then bowed in gratitude. The master said, 'The inherent thing, things are not things. Therefore, it is said that the mind can transform things, and things are like the Tathagata.'
A monk came from Niu Tou (Niu Tou Fa Rong Chan master). The master asked, 'From whose Dharma assembly do you come?' The monk stepped forward, clasped his hands, circled the master once, and left. The master said, 'There should not be such a person under Niu Tou.' The monk then returned to the master, carried the master on his shoulder, clasped his hands, and stood. The master said, 'Indeed, indeed.' The monk then asked, 'What is it like when responding to things is not up to others?' The master said, 'How can it not be up to others?' The monk said, 'In that case, one returns to the origin in accordance with what is right.' The master said, 'What is right about returning to the origin?' The monk said, 'If it were not for you, Master, I would have almost mistakenly incurred sin.' The master said, 'It is still the principle before seeing the Fourth Patriarch (Dao Xin Chan master). Tell me about it after you have seen him.' The monk circled the master once again and left. The master said, 'The principle of following what is right has been the same since ancient times.' The monk bowed.
Another monk stood in attendance for a long time. The master then said, 'Ancestor after ancestor...'
佛佛。只說如人本性本心。別無道理。會取會取。僧禮謝。師乃以拂子打之曰。一處如是。千處亦然。僧乃叉手近前。應諾一聲。師曰。更不信。更不信 僧問。如何是大闡提人。師曰。尊重禮拜。曰如何是大精進人。師曰。毀辱嗔恚。后莫知所終。
嵩岳元圭禪師
伊闕李氏子。幼歲出家。唐永淳二年受具戒。𨽻閑居寺。習毗尼無懈。后謁安國師。頓悟元旨。遂卜廬于岳之龐塢 一日有異人。峨冠褲褶而至。從者極多。輕步舒徐。稱謁大師。師睹其形貌。奇偉非常。乃諭之曰。善來仁者。胡為而至。彼曰。師寧識我邪。師曰。吾觀佛與眾生等。吾一目之。豈分別邪。彼曰。我此岳神也。能生死於人。師安得一目我哉。師曰。吾本不生。汝焉能死。吾視身與空等。視吾與汝等。汝能壞空與汝乎。茍能壞空及汝。吾則不生不滅也。汝尚不能如是。又焉能生死吾邪。神稽首曰。我亦聰明正直。于余神。詎知師有廣大之智辯乎。愿授以正戒。令我度世。師曰。汝既乞戒。即既戒也。所以者何。戒外無戒。又何戒哉。神曰。此理也。我聞茫昧。止求師戒。我身為門弟子。師即為張座秉爐正幾曰。付汝五戒。若能奉持。即應曰能。不能即曰否。曰謹受教。師曰汝能不淫乎。曰我亦娶也。師曰。非謂此也。謂無羅欲也
【現代漢語翻譯】 現代漢語譯本 佛佛（佛佛）。只說如人的本性本心，沒有其他的道理。領會吧，領會吧。僧人行禮感謝。禪師就用拂塵打他，說：『一處是這樣，千處也是這樣。』僧人於是合掌上前，應了一聲。禪師說：『更不相信，更不相信。』 僧人問：『如何是最大的闡提（icchantika，斷善根的人）？』禪師說：『尊重禮拜。』問：『如何是最大的精進人？』禪師說：『譭謗侮辱，嗔恨惱怒。』後來不知道他最終的結局。
嵩岳元圭禪師
是伊闕李氏的兒子，年幼時出家。唐永淳二年受具足戒，隸屬於閑居寺。學習毗尼（vinaya，戒律）沒有懈怠。後來拜訪安國師，頓悟了根本的宗旨。於是在嵩山的龐塢結廬而居。一天，有個奇異的人，戴著高高的帽子，穿著褲褶來到，隨從很多，腳步輕緩，自稱拜見大師。禪師看到他的形貌，奇異偉岸非常，於是告訴他說：『善來仁者（worthy one，值得尊敬的人），為何而來？』那人說：『禪師難道認識我嗎？』禪師說：『我看佛與眾生平等，我一視同仁，哪裡會分別呢？』那人說：『我是此嵩岳的山神，能夠掌握人的生死，禪師怎麼能一視同仁地看待我呢？』禪師說：『我本來不生，你又怎麼能讓我死？我看待身體與虛空一樣，看待我與你一樣，你能破壞虛空與你自己嗎？如果能破壞虛空和你自己，我就是不生不滅的。你尚且不能做到這樣，又怎麼能掌握我的生死呢？』山神叩頭說：『我也算聰明正直，在其他的神中，哪裡知道禪師有如此廣大的智慧辯才呢？』希望禪師授予我正戒，讓我度過世間。禪師說：『你既然乞求戒律，就已經受戒了。為什麼呢？戒律之外沒有其他的戒律，又有什麼戒律可言呢？』山神說：『這個道理，我聽了還很茫昧，只是求禪師授予我戒律，我願身為門下弟子。』禪師就張設座位，擺放香爐和桌子，說：『授予你五戒，如果能奉持，就回答能，不能就回答否。』山神說：『謹遵教誨。』禪師說：『你能不邪淫嗎？』山神說：『我也娶妻啊。』禪師說：『不是說的這個，說的是沒有情慾。』
【English Translation】 English version Buddha Buddha. Only speak of the inherent nature and inherent mind of people, there is no other principle. Understand it, understand it. The monk bowed and thanked him. The master then struck him with a whisk and said, 'If it is like this in one place, it is the same in a thousand places.' The monk then clasped his hands and stepped forward, responding with a sound. The master said, 'Don't believe it anymore, don't believe it anymore.' The monk asked, 'What is the greatest icchantika (one who has severed their roots of goodness)?' The master said, 'Respectful worship.' He asked, 'What is the greatest diligent person?' The master said, 'Slanderous insults, anger and hatred.' Later, no one knew his final end.
Zen Master Yuan Gui of Mount Song
He was the son of the Li family of Yique. He became a monk at a young age. In the second year of Yongchun in the Tang Dynasty, he received the full precepts and belonged to Xianju Temple. He studied the Vinaya (discipline) without懈怠. Later, he visited Master Anguo and suddenly realized the fundamental principle. So he built a hut in Pangwu on Mount Song. One day, a strange man came, wearing a tall hat and trousers, with many followers, walking slowly, claiming to visit the master. The master saw his appearance, which was strange and very majestic, so he told him, 'Welcome, worthy one, why have you come?' The man said, 'Does the master recognize me?' The master said, 'I see the Buddha and all sentient beings as equal. I see them all the same. How could I discriminate?' The man said, 'I am the mountain god of this Mount Song, and I can control people's life and death. How can the master treat me the same?' The master said, 'I was originally unborn, so how can you make me die? I regard the body as the same as emptiness, and I regard myself as the same as you. Can you destroy emptiness and yourself? If you can destroy emptiness and yourself, then I am neither born nor die. You still cannot do this, so how can you control my life and death?' The god bowed his head and said, 'I am also considered intelligent and upright among the other gods, but how would I know that the master has such great wisdom and eloquence?' I hope the master will give me the right precepts so that I can pass through the world. The master said, 'Since you are begging for precepts, you have already received them. Why? There are no precepts outside of precepts, so what precepts are there to speak of?' The god said, 'I am still confused about this principle. I am only asking the master to give me the precepts, and I am willing to be a disciple.' The master then set up a seat and placed a censer and a table, saying, 'I will give you the five precepts. If you can uphold them, answer 'yes', and if you cannot, answer 'no'.' The god said, 'I respectfully accept your teachings.' The master said, 'Can you abstain from sexual misconduct?' The god said, 'I also have a wife.' The master said, 'I am not talking about this, I am talking about having no lustful desires.'
。曰能師曰。汝能不盜乎。曰何乏我也焉有盜取哉。師曰。非謂此也。謂饗而福淫。不供而禍善也。曰能。師曰。汝能不殺乎。曰實司其柄。焉曰不殺。師曰。非謂此也。謂有濫誤疑混也。曰能。師曰。汝能不妄乎。曰我正直焉有妄乎。師曰。非謂此也。謂先後不合天心也。曰能。師曰。汝不遭酒敗乎。曰能。師曰。如上是為佛戒也。又言。以存心奉持。而無心拘執。以有心為物。而無心想身。能如是。則先天地生不為精。後天地死不為老。終日變化。而不為動。畢盡寂默。而不為休。信此。則雖娶非妻也。雖饗非取也。雖柄非權也。雖作非故也。雖醉非惛也。若能無心於萬物。則羅欲不為淫。福淫禍善不為盜。濫誤疑混不為殺。先後違天不為妄。惛荒顛倒不為醉。是謂無心也。無心則無戒。無戒則無心。無佛無眾生。無汝及無我。孰為戒哉。神曰。我神通亞佛。師曰。汝神通。十句。五能五不能。佛則十句。七能三不能。神悚然避席跪啟曰。可得聞乎。師曰。汝能戾上帝東天行。而西七曜乎。曰不能。師曰。汝能奪地祇融五嶽。而結四海乎。曰不能。師曰。是謂五不能也。佛能空一切相。成萬法智。而不能即滅定業。佛能知群有性。窮億劫事。而不能化導無緣。佛能度無量有情。而不能盡眾生界。是為三不能也。定
【現代漢語翻譯】 能師說：『你能不盜竊嗎？』 那人回答：『我有什麼缺乏的，怎麼會去盜竊呢？』 能師說：『我不是說的那種盜竊，我說的是享受供奉卻助長邪淫，不提供奉卻降禍於善良。』 那人回答：『能。』 能師說：『你能不殺生嗎？』 那人回答：『我確實掌握著生殺的權力，怎麼能說不殺生呢？』 能師說：『我不是說的那種殺生，我說的是有濫殺、誤殺、疑殺、混殺。』 那人回答：『能。』 能師說：『你能不妄語嗎？』 那人回答：『我正直無私，怎麼會妄語呢？』 能師說：『我不是說的那種妄語，我說的是言行不符合天道。』 那人回答：『能。』 能師說：『你不會因酒而犯錯嗎？』 那人回答：『能。』 能師說：『像上面這些就是佛的戒律。』 能師又說：『要用心奉持戒律，但不要執著于戒律的形式；要以有分別的心來對待事物，但不要有執著于自身的心。如果能做到這樣，那麼在天地產生之前，你的精神就不會衰竭；在天地消亡之後，你也不會衰老；終日變化，卻不會被外物所動搖；最終歸於寂靜，卻不是停止活動。』 『相信這個道理，那麼即使娶妻也不是貪戀女色，即使享受供奉也不是貪圖享樂，即使掌握權力也不是爲了私慾，即使有所作為也不是出於私心，即使醉酒也不會昏聵。如果能對萬物不起分別心，那麼沉溺於慾望也不是邪淫，助長邪淫、降禍於善良也不是盜竊，濫殺、誤殺、疑殺、混殺也不是殺生，言行不符合天道也不是妄語，昏聵、荒唐、顛倒也不是醉酒。』 『這就是所謂的無心。無心就沒有戒律，沒有戒律也就沒有心。沒有佛，沒有眾生，沒有你，也沒有我，又有什麼戒律可言呢？』 神說：『我的神通亞於佛。』 能師說：『你的神通，十句話里，有五句能，五句不能。佛的神通，十句話里，有七句能，三句不能。』 神驚恐地離開座位，跪著問道：『可以讓我聽聽嗎？』 能師說：『你能違背上帝的旨意，讓東方的太陽執行到西方七曜的位置嗎？』 神回答：『不能。』 能師說：『你能奪取地神的權柄，融化五嶽，然後把四海連線起來嗎？』 神回答：『不能。』 能師說：『這就是所謂的五不能。佛能空掉一切表象，成就通達萬法的智慧，但不能立刻消滅已經註定的業力。佛能瞭解所有眾生的本性，窮盡億萬劫的事情，但不能教化沒有緣分的人。佛能度化無量無邊的眾生，但不能度盡所有的眾生。』 『這就是所謂的三不能。』 『定』
【English Translation】 Neng the master said, 'Can you not steal?' The man replied, 'What do I lack that I would steal?' The master said, 'I am not referring to that kind of stealing. I am referring to enjoying offerings while fostering licentiousness, and inflicting misfortune on the good when offerings are not provided.' The man replied, 'I can.' The master said, 'Can you not kill?' The man replied, 'I indeed wield the power of life and death, how can you say I do not kill?' The master said, 'I am not referring to that kind of killing. I am referring to indiscriminate killing, mistaken killing, doubtful killing, and confused killing.' The man replied, 'I can.' The master said, 'Can you not speak falsely?' The man replied, 'I am upright and selfless, how could I speak falsely?' The master said, 'I am not referring to that kind of false speech. I am referring to words and actions that do not accord with the Way of Heaven.' The man replied, 'I can.' The master said, 'Will you not err due to wine?' The man replied, 'I can.' The master said, 'These above are the precepts of the Buddha.' The master further said, 'Maintain the precepts with your mind, but do not be attached to their form; treat things with a discerning mind, but do not have a mind attached to yourself. If you can do this, then before heaven and earth were born, your spirit will not weaken; after heaven and earth perish, you will not age; changing all day long, you will not be moved by external things; ultimately returning to stillness, you will not cease activity.' 'Believe in this principle, then even marrying a wife is not lusting after women, even enjoying offerings is not貪圖享樂, even wielding power is not for selfish desires, even acting is not out of selfishness, even being drunk will not be muddled.' 'If you can have no discriminating mind towards all things, then indulging in desires is not licentiousness, fostering licentiousness and inflicting misfortune on the good is not stealing, indiscriminate killing, mistaken killing, doubtful killing, and confused killing is not killing, words and actions that do not accord with the Way of Heaven is not false speech, being muddled, absurd, and inverted is not being drunk.' 'This is what is called no-mind. No-mind means no precepts, no precepts means no-mind. No Buddha, no sentient beings, no you, and no me, so what precepts are there to speak of?' The spirit said, 'My supernatural powers are second only to the Buddha.' The master said, 'Your supernatural powers, in ten sentences, there are five 'can' and five 'cannot'. The Buddha's supernatural powers, in ten sentences, there are seven 'can' and three 'cannot'.' The spirit, terrified, left his seat, knelt and asked, 'May I hear them?' The master said, 'Can you defy God's will and make the eastern sun travel to the position of the western seven luminaries?' The spirit replied, 'I cannot.' The master said, 'Can you seize the authority of the earth deity, melt the five peaks, and then connect the four seas?' The spirit replied, 'I cannot.' The master said, 'These are what are called the five 'cannot'. The Buddha can empty all appearances and achieve the wisdom of understanding all dharmas, but cannot immediately eliminate fixed karma. The Buddha can understand the nature of all beings and exhaust the affairs of billions of kalpas, but cannot guide those without affinity. The Buddha can liberate immeasurable sentient beings, but cannot liberate all sentient beings.' 'These are what are called the three 'cannot'.' 'Samadhi'
業亦不牢久。無緣亦是一期。眾生界本無增減。亙無一人能主其法。有法無主。是謂無法。無法無主。是謂無心。如我解佛亦無神通也。但能以無心。通達一切法爾。神曰。我誠淺昧。未聞空義。師所授戒。我當奉行。今愿報慈德。效我所能。師曰。吾觀身無物。觀法無常。塊然更有何欲邪。神曰。師必命我為世間事。展我小神功。使已發心。初發心未發心。不信心必信心。五等人目我神蹤。知有佛有神。有能有不能。有自然有非自然者。師曰。無為是。無為是。神曰佛亦使神護法。師寧隳叛佛邪。愿隨意垂誨。師不得已而言曰。東巖寺之障。莽然無樹。北岫有之。而背非屏擁。汝能移北樹于東嶺乎。神曰。已聞命矣。然昏夜必而喧動。愿師無駭。即作禮辭去。師門送而且觀之。見儀衛逶迤。如王者之狀。嵐靄煙霞。紛綸間錯。幢幡環珮。凌空隱沒焉。其夕。果有暴風吼雷。奔云掣電。棟宇搖盪。宿鳥聲喧。師謂眾曰。無怖無怖。神與我契矣。詰旦和霽。則北巖松栝。盡移東嶺。森然行植師謂其徒曰。吾沒後無令外知。若為口實。人將妖我。以唐明皇開元丙辰歲。囑門人曰。吾始居寺東嶺。吾滅汝必置吾骸于彼。言訖。若委蛻焉。春秋七十有二。門人尊治建塔。
五祖下三世(旁出)
嵩山寂禪師法嗣
【現代漢語翻譯】 業力也不會長久存在。沒有因緣也只是一時。眾生界本來就沒有增減。沒有一個人能夠主宰佛法。有法而沒有主宰，這叫做無法。無法而沒有主宰，這叫做無心。依我所理解，佛也沒有神通。只是能夠以無心，通達一切法而已。神說：『我確實淺薄愚昧，沒有聽聞過空性的道理。禪師您所傳授的戒律，我應當奉行。現在我願意報答您的慈悲恩德，盡我所能。』禪師說：『我看身體是空無一物，看萬法是無常的，像石頭一樣，還有什麼慾望呢？』神說：『禪師您必定是想讓我為您做一些世間的事情，讓我展示我微小的神通，使已經發菩提心、初發菩提心、尚未發菩提心、不相信的人必定相信的人，這五種人都能看到我的神蹟，知道有佛有神，有能做到的有不能做到的，有自然的有非自然的。』禪師說：『無為最好，無為最好。』神說：『佛也使用神來護持佛法，禪師您難道要違背佛嗎？希望您隨意垂示。』禪師不得已才說：『東巖寺的屏障，光禿禿的沒有樹木，北邊的山峰有樹木，但是背面又不能作為屏障。你能把北邊的樹移到東邊的山嶺上嗎？』神說：『已經聽從您的命令了。但是昏暗的夜晚必定會喧鬧震動，希望禪師不要害怕。』說完就行禮告辭離去。禪師送到門口並且觀看他離去。看見儀仗隊逶迤前行，如同王者出行的樣子。山中的雲霧煙霞，紛紛繚繞交錯。幢幡環珮，在空中隱沒不見。當天晚上，果然有暴風怒吼雷聲大作，奔騰的雲彩閃電交加，房屋搖晃震動，棲息的鳥兒驚叫喧鬧。禪師對眾人說：『不要害怕，不要害怕，神已經和我約定好了。』第二天早晨天氣晴朗，只見北巖的松樹柏樹，全部移到了東邊的山嶺上，整齊地排列著。禪師對他的弟子說：『我圓寂后不要讓外面的人知道這件事，如果成為談論的資料，人們會把我當成妖怪。』在唐玄宗開元丙辰年，囑咐他的門人說：『我最初居住在寺廟東邊的山嶺上，我圓寂后你們一定要把我的遺骸安放在那裡。』說完，就像脫掉外殼一樣圓寂了。享年七十二歲。門人尊敬地為他處理後事並建造了塔。 五祖下三世(旁出) 嵩山寂禪師法嗣
【English Translation】 'Karmic actions are also not lasting. Without conditions, it is also just for a period. The realm of sentient beings inherently has no increase or decrease. There isn't a single person who can master the Dharma. Having Dharma without a master is called no-Dharma. No-Dharma without a master is called no-mind. As I understand it, even the Buddha has no supernatural powers. He is only able to understand all Dharmas with no-mind.' The spirit said, 'I am indeed shallow and ignorant, having not heard the meaning of emptiness. The precepts that the master has imparted, I shall uphold and practice. Now I wish to repay your kindness and virtue, and do what I can.' The Chan master said, 'I see the body as empty, and the Dharma as impermanent. Like a stone, what desires do I have?' The spirit said, 'The master must want me to do some worldly affairs for you, to display my small supernatural powers, so that those who have already aroused the Bodhi-mind, those who are newly arousing the Bodhi-mind, those who have not yet aroused the Bodhi-mind, those who do not believe but will surely believe, these five kinds of people can see my divine traces, know that there are Buddhas and spirits, there are those who can do and those who cannot, there are natural and unnatural things.' The Chan master said, 'Non-action is best, non-action is best.' The spirit said, 'The Buddha also uses spirits to protect the Dharma, does the master want to rebel against the Buddha? I hope you will give me instructions at will.' The Chan master reluctantly said, 'The barrier of Dongyan Temple is bare without trees. The northern peaks have trees, but the back cannot be used as a screen. Can you move the trees from the northern ridge to the eastern ridge?' The spirit said, 'I have heard your command. However, the dark night will surely be noisy and turbulent, I hope the master will not be alarmed.' After saying this, he bowed and took his leave. The Chan master sent him to the door and watched him leave. He saw the ceremonial guards winding forward, like the appearance of a king. The mountain's clouds and mist, were intertwined and mixed. Banners and pendants, disappeared into the air. That night, there was indeed a violent wind roaring with thunder, rushing clouds with lightning, the buildings shook and swayed, and the roosting birds cried out. The Chan master said to the crowd, 'Do not be afraid, do not be afraid, the spirit has made an agreement with me.' The next morning the weather was clear, and the pine and cypress trees of the northern cliff had all been moved to the eastern ridge, standing in neat rows. The Chan master said to his disciples, 'After my death, do not let outsiders know about this matter, if it becomes a topic of discussion, people will regard me as a monster.' In the Bingchen year of the Kaiyuan era of Emperor Xuanzong of Tang, he instructed his disciples, 'I first lived on the eastern ridge of the temple, after my death you must place my remains there.' After saying this, he passed away as if shedding a shell. He lived to be seventy-two years old. The disciples respectfully took care of his funeral and built a pagoda. Third Generation under the Fifth Patriarch (Collateral Lineage) Lineage of Chan Master Ji of Mount Song
終南山惟政禪師
平原周氏子。受業于本州延和寺詮澄法師。得法于嵩山普寂禪師。即入太一山中。學者盈室。唐文宗。好嗜蛤蜊。㳂海官吏。遞進甚勞。一日御饌中。有擘不張者。帝以其異。即焚香禱之。乃開見。菩薩形儀。梵相具足。帝。遂貯以金粟壇香合。覆以美錦。賜興善寺。令眾僧瞻禮。因問群臣。期何祥也。或奏。太一山惟政禪師。深明佛法。博聞強記。乞詔問之。帝即頒詔。師至。帝問其事。師曰。臣聞。物無虛應。此乃啟陛下之信心耳。故契經云。應以此身得度者。即現此身。而為說法。帝曰。菩薩身已現。且未聞說法。師曰。陛下睹此。為常邪非常邪。信邪非信邪。帝曰。希奇之事。朕深信焉。師曰。陛下已聞說法竟。皇情悅豫。得未曾有。詔天下寺院。各立觀音像。以答殊休。留師于內道場。累辭歸山。詔令住聖壽寺。至武宗即位。師忽入終南山隱居。人問其故。師曰。吾避仇矣。終后阇維。收舍利四十九粒。而建塔焉。
破灶墮和尚法嗣
嵩山峻極禪師
僧問。如何是修善行人。師曰。擔枷帶鎖。曰如何是作惡行人。師曰。修禪入定。曰某甲淺機。請師直指。師曰。汝問我惡。惡不從善。汝問我善。善不從惡。僧良久。師曰。會么。僧曰。不會。師曰。惡人無
【現代漢語翻譯】 現代漢語譯本：
終南山惟政禪師（惟政禪師：終南山的一位禪師）
是平原周氏的兒子，在本州延和寺從詮澄法師（詮澄法師：延和寺的法師）處學習佛法，后在嵩山普寂禪師（普寂禪師：嵩山的一位禪師）處得法。之後便進入太一山中，前來求學的人擠滿了房間。唐文宗皇帝喜歡吃蛤蜊，沿海的官吏不斷進貢，非常勞累。一天，御膳中有一個蛤蜊怎麼也掰不開，皇帝覺得奇怪，就焚香祈禱。蛤蜊打開后，裡面是菩薩的形象，相貌莊嚴。皇帝於是用金粟壇香盒盛放，用精美的錦緞覆蓋，賜給興善寺，讓眾僧瞻仰禮拜。皇帝問群臣，這是什麼祥瑞。有人奏報說，太一山的惟政禪師精通佛法，博聞強記，請皇帝下詔詢問他。皇帝就下詔，惟政禪師來到。皇帝問他這件事，禪師說：『臣聽說，事物不會無緣無故地顯現，這正是爲了開啟陛下的信心。所以佛經上說，應以什麼身得度的人，就現什麼身來為他說法。』皇帝說：『菩薩的身已經顯現，但還沒有聽到說法。』禪師說：『陛下看到這個，認為是常事還是非常事？相信還是不相信？』皇帝說：『這是希奇的事情，朕深信不疑。』禪師說：『陛下已經聽完說法了。』皇帝非常高興，感到前所未有。於是下詔天下寺院，各自設立觀音像，來答謝這特殊的恩賜。皇帝想留惟政禪師在內道場，禪師多次推辭，要回山裡去。皇帝下詔讓他住在聖壽寺。到武宗即位，惟政禪師忽然進入終南山隱居。有人問他原因，禪師說：『我爲了躲避仇人。』圓寂后火化，收集到四十九粒舍利，於是建塔供奉。
破灶墮和尚（破灶墮和尚：一位和尚）的法嗣
嵩山峻極禪師（峻極禪師：嵩山的一位禪師）
有僧人問：『什麼是修行善行的人？』禪師說：『戴著枷鎖。』僧人問：『什麼是作惡的人？』禪師說：『修禪入定。』僧人說：『我理解力淺薄，請禪師直接指點。』禪師說：『你問我什麼是惡，惡不是從善來的；你問我什麼是善，善不是從惡來的。』僧人沉默了很久。禪師說：『明白了嗎？』僧人說：『不明白。』禪師說：『惡人沒有……』
【English Translation】 English version:
Zen Master Weizheng of Zhongnan Mountain (Weizheng Zen Master: A Zen master of Zhongnan Mountain)
He was the son of the Zhou family of Pingyuan. He studied under Dharma Master Quancheng (Quancheng Dharma Master: A Dharma master of Yanhe Temple) at Yanhe Temple in his prefecture and attained enlightenment under Zen Master Puji (Puji Zen Master: A Zen master of Song Mountain) of Song Mountain. Then he entered Mount Taiyi, and scholars filled his room. Emperor Wenzong of Tang liked to eat clams, and the officials along the coast presented them continuously, which was very laborious. One day, there was a clam in the imperial meal that could not be opened. The emperor found it strange and prayed with incense. When the clam opened, there was an image of a Bodhisattva inside, with a dignified appearance. The emperor then placed it in a sandalwood box from the Jin Su Altar, covered it with beautiful brocade, and bestowed it upon Xingshan Temple, ordering the monks to pay homage. The emperor asked his ministers what auspicious sign this was. Someone reported that Zen Master Weizheng of Mount Taiyi was well-versed in Buddhism, with extensive knowledge and a strong memory, and requested the emperor to summon him for questioning. The emperor issued an edict, and Zen Master Weizheng arrived. The emperor asked him about the matter, and the Zen Master said, 'I have heard that things do not appear without a reason. This is to inspire Your Majesty's faith. Therefore, the sutra says, 'Whoever should be saved by this body, then manifest this body to preach the Dharma for them.'' The emperor said, 'The body of the Bodhisattva has already appeared, but I have not heard the Dharma.' The Zen Master said, 'Does Your Majesty see this as ordinary or extraordinary? Do you believe it or not?' The emperor said, 'This is a rare event, and I deeply believe it.' The Zen Master said, 'Your Majesty has already heard the Dharma.' The emperor was very pleased and felt unprecedented joy. He then issued an edict to all temples in the country to establish statues of Guanyin, to thank this special grace. The emperor wanted to keep Zen Master Weizheng in the inner monastery, but the Zen Master repeatedly declined, wanting to return to the mountain. The emperor ordered him to reside in Shengshou Temple. When Emperor Wuzong ascended the throne, Zen Master Weizheng suddenly went into seclusion in Zhongnan Mountain. Someone asked him the reason, and the Zen Master said, 'I am avoiding enemies.' After his death, he was cremated, and forty-nine relics were collected, so a pagoda was built to enshrine them.
Dharma Successor of Monk Pozhaoduo (Monk Pozhaoduo: A monk)
Zen Master Junji of Song Mountain (Junji Zen Master: A Zen master of Song Mountain)
A monk asked, 'What is a person who cultivates good deeds like?' The Zen Master said, 'Wearing a yoke and chains.' The monk asked, 'What is a person who does evil like?' The Zen Master said, 'Practicing Zen and entering Samadhi.' The monk said, 'My understanding is shallow, please give me direct guidance.' The Zen Master said, 'You ask me about evil, evil does not come from good; you ask me about good, good does not come from evil.' The monk was silent for a long time. The Zen Master said, 'Do you understand?' The monk said, 'I do not understand.' The Zen Master said, 'An evil person has no...'
善念。善人無噁心。所以道善惡。如浮雲。俱無起滅處。僧于言下大悟。后破灶墮。聞舉乃曰。此子。會盡諸法無生。
五祖下四世
益州無相禪師法嗣
益州保唐寺無住禪師
初得法于無相大師。乃居南陽白崖山。專務宴寂經累歲。學者漸至。勤請不已。自此垂誨。雖廣演言教。而唯以無念為定。唐相國杜鴻漸。出撫坤維。聞師名。思一瞻禮。遣使到山延請。時節度使崔寧。亦命諸寺僧徒。遠出迎引。至空慧寺時。杜公與戎帥。召三學碩德。俱會寺中。致禮訖。公問曰。弟子聞。今和尚說無憶無念莫妄三句法門。是否。師曰。然。公曰。此三句。是一是三。師曰。無憶名戒。無念名定。莫妄名慧。一心不生。具戒定慧。非一非三也。公曰。后句妄字。莫是從心之忘乎。曰從女者是也。公曰。有據否。師曰。法句經云。若起精進心。是妄非精進。若能心不妄。精進無有涯。公聞。疑情蕩然。公又問。師還以三句示人否。師曰。初心學人。還令息念。澄停識浪。水清影現。悟無念體。寂滅現前。無念亦不立也。於時。庭樹鴉鳴。公問。師聞否。師曰。聞鴉去已。又問。師聞否。師曰。聞。公曰。鴉去無聲。云何言聞。師乃普告大眾曰。佛世難值。世法難聞。各各諦聽。聞無有聞。非關聞性。本
【現代漢語翻譯】 現代漢語譯本 善念，善人沒有邪惡的念頭。所以說道善惡，就像浮雲一樣，都沒有起始和終結的地方。這位僧人聽了這些話后，立刻大徹大悟。後來，他打破了灶神像。聽到有人提起這件事，他說：『這個人，完全領會了諸法不生不滅的道理。』
五祖下四世
益州無相禪師的法嗣
益州保唐寺無住禪師
最初從無相大師那裡得到佛法，於是居住在南陽白崖山，專心致志地過著隱居清靜的生活，經過了好幾年。前來求學的人漸漸增多，他們勤懇地請求無住禪師開示佛法，沒有停止。從此以後，無住禪師開始講授佛法。雖然廣泛地演說教義，但只以『無念』作為禪定。唐朝的宰相杜鴻漸，出任坤維的安撫使，聽說了無住禪師的名聲，想要瞻仰禮拜。於是派遣使者到山中，邀請無住禪師。當時節度使崔寧，也命令各寺廟的僧徒，遠遠地出來迎接。到達空慧寺的時候，杜鴻漸和戎帥，召集了三學的碩德，都聚集在寺中。行禮完畢后，杜鴻漸問道：『弟子聽說，現在和尚您說『無憶、無念、莫妄』這三句法門，是這樣嗎？』無住禪師說：『是的。』杜鴻漸說：『這三句，是一句還是三句？』無住禪師說：『無憶，名為戒；無念，名為定；莫妄，名為慧。一心不生，就具備了戒、定、慧，所以說非一非三。』杜鴻漸說：『后一句的『妄』字，『莫』是從『心』的『忘』嗎？』無住禪師說：『是從『女』的那個『妄』。』杜鴻漸說：『有依據嗎？』無住禪師說：『《法句經》說：『如果生起精進的心，那就是虛妄而不是真正的精進。如果能夠心不虛妄，精進就沒有止境。』杜鴻漸聽了，心中的疑惑頓時消散。杜鴻漸又問：『禪師您還用這三句話來開示別人嗎？』無住禪師說：『對於初學的學人，還讓他們止息妄念，使意識的波浪平靜下來，水清了，影子自然顯現，領悟到無念的本體，寂滅的境界就會顯現在眼前，到了這個時候，連『無念』也不用執著了。』這時，庭院裡的樹上，烏鴉在鳴叫。杜鴻漸問：『禪師您聽到了嗎？』無住禪師說：『聽到烏鴉飛走了。』杜鴻漸又問：『禪師您聽到了嗎？』無住禪師說：『聽到了。』杜鴻漸說：『烏鴉飛走後就沒有聲音了，怎麼說聽到了呢？』無住禪師於是普告大眾說：『佛世難遇，佛法難聞，大家仔細聽著，聽卻沒有聽到，這與能聽的本性無關。』
【English Translation】 English version A good thought. A good person has no evil thoughts. Therefore, the saying about good and evil is like floating clouds, with no beginning or end. The monk had a great enlightenment upon hearing these words. Later, he broke the statue of the kitchen god. When he heard someone mention this, he said, 'This person has fully understood the principle that all dharmas are neither born nor extinguished.'
Four generations after the Fifth Patriarch
Successor of Zen Master Wuxiang of Yizhou
Zen Master Wuzhu of Baotang Temple in Yizhou
He initially received the Dharma from Master Wuxiang and then resided in Baiya Mountain in Nanyang, dedicating himself to a secluded and quiet life for several years. Gradually, more and more scholars came, earnestly requesting him to teach the Dharma without ceasing. From then on, Zen Master Wuzhu began to teach the Dharma. Although he extensively expounded the teachings, he only regarded 'no-thought' (wunian) as samadhi (定). During the Tang Dynasty, the Prime Minister Du Hongjian, who was appointed as the Pacification Commissioner of Kunwei, heard of Zen Master Wuzhu's reputation and desired to pay his respects. Therefore, he sent messengers to the mountain to invite Zen Master Wuzhu. At that time, the Military Commissioner Cui Ning also ordered the monks of various temples to come out to welcome him from afar. When they arrived at Konghui Temple, Du Hongjian and the military commander summoned the eminent monks of the Three Studies (戒定慧), who all gathered in the temple. After the greetings, Du Hongjian asked, 'This disciple has heard that the Venerable One speaks of the three phrases of 'no-recollection (wuyi), no-thought (wunian), and no-delusion (mowang)' as the Dharma gate. Is this so?' Zen Master Wuzhu said, 'Yes.' Du Hongjian said, 'Are these three phrases one or three?' Zen Master Wuzhu said, 'No-recollection is called precepts (戒); no-thought is called samadhi (定); no-delusion is called wisdom (慧). When the one mind does not arise, it possesses precepts, samadhi, and wisdom, so it is neither one nor three.' Du Hongjian said, 'In the last phrase, 'delusion' (妄), is the 'mo' derived from the 'forgetfulness' (忘) of the 'mind' (心)?' Zen Master Wuzhu said, 'It is the 'delusion' (妄) from 'woman' (女).' Du Hongjian said, 'Is there any basis for this?' Zen Master Wuzhu said, 'The Dhammapada (法句經) says, 'If one arises with a mind of diligence, that is delusion and not true diligence. If one can have a mind without delusion, diligence has no limit.' Upon hearing this, Du Hongjian's doubts were immediately dispelled. Du Hongjian then asked, 'Does the Zen Master still use these three phrases to instruct others?' Zen Master Wuzhu said, 'For beginners, I still tell them to cease their delusive thoughts, to calm the waves of consciousness, so that when the water is clear, the reflection will naturally appear. When they realize the essence of no-thought, the state of nirvana will manifest before them. At that point, even 'no-thought' should not be clung to.' At this moment, crows were cawing in the trees in the courtyard. Du Hongjian asked, 'Did the Zen Master hear it?' Zen Master Wuzhu said, 'I heard the crows fly away.' Du Hongjian asked again, 'Did the Zen Master hear it?' Zen Master Wuzhu said, 'I heard it.' Du Hongjian said, 'After the crows flew away, there was no sound. How can you say you heard it?' Zen Master Wuzhu then proclaimed to the assembly, 'It is difficult to encounter the Buddha's era, and it is difficult to hear the Buddha's Dharma. Everyone, listen carefully. Hearing without hearing is not related to the nature of hearing.'
來不生。何曾有滅。有聲之時。是聲塵自生。無聲之時。是聲塵自滅。而此聞性。不隨聲生。不隨聲滅。悟此聞性。則免聲塵之所轉。當知。間無生滅。聞無去來。公與僚屬大眾稽首 問。何名第一義。第一義者。從何次第得入。師曰。第一義無有次第。亦無出入。世諦一切有。第一義即無。諸法無性。性說名第一義。佛言。有法名俗諦。無性第一義。公曰。如師開示。實不可思議。弟子。識性微淺。昔因公暇。撰得起信論章疏兩卷。可得稱佛法否。師曰。夫造章疏。皆用識心。思量分別。有為有作。起心動念。然可造成。據論文云。當知一切法。從本以來。離言說相。離名字相。離心緣相。畢竟平等。無有變異。唯有一心。故名真如。今相公著言說相。著名字相。著心緣相。既著種種相。云何是佛法。公起作禮曰。弟子。亦曾問諸供奉大德。皆贊弟子不可思議。當知彼等但狥人情。師今從理解說。合心地。法實是真理不可思議 公又問。云何不生。云何不滅。如何得解脫。師曰。見境心不起名不生。不生即不滅。既無生滅。即不被前塵所縛。當處解脫。不生名無念。無念即無滅。無念即無縛。無念即無脫。舉要而言。識心即離念見性即解脫。離識心見性外。更有法門。證無上菩提者。無有是處。公曰何名識心見性。
【現代漢語翻譯】 現代漢語譯本 『來不生，何曾有滅』：生從未來，滅向何處？有聲音的時候，是聲塵（聲境）自己產生；沒有聲音的時候，是聲塵自己消滅。而這能聽的本性（聞性），不隨聲音產生，也不隨聲音消滅。領悟了這個聞性，就能免於被聲塵所左右。應當明白，聞性之間沒有生滅，聽聞沒有來去。您與各位僚屬大眾行稽首禮。
問：什麼是第一義（ परमार्थ satya， ultimate truth）？這第一義，要通過什麼次第才能進入？ 師父說：第一義沒有次第，也沒有出入。世俗諦（saṃvṛti-satya，conventional truth）認為一切存在，而第一義則認為一切皆空。諸法沒有自性（svabhāva），這無自性就叫做第一義。佛說，有法叫做俗諦，無自性是第一義。 公說：如師父開示，實在不可思議。弟子我，識性淺薄，過去因為公務閑暇，撰寫了《起信論》的章疏兩卷，可以稱作佛法嗎？ 師父說：造章疏，都是用識心（vijñāna，consciousness）來思量分別，是有為有作。起心動念，才能造成。根據論文所說：『應當知道一切法，從根本上來說，脫離了言說相，脫離了名字相，脫離了心緣相，畢竟平等，沒有變異，只有一心，所以叫做真如（tathatā，suchness）。』現在您執著于言說相，執著于名字相，執著於心緣相，既然執著于種種相，怎麼能說是佛法呢？ 公起身作禮說：弟子也曾問過各位供奉的大德，他們都讚歎弟子不可思議。我知道他們只是順應人情。師父您現在從理性的角度來說，符合我的心意。佛法確實是真理，不可思議。
公又問：什麼是不生？什麼是不滅？如何才能得到解脫？ 師父說：見到外境而內心不起念，就叫做不生。不生就是不滅。既然沒有生滅，就不會被外在的塵境所束縛，當下就能解脫。不生叫做無念（amanasikara，non-attention），無念就是無滅。無念就是無束縛，無念就是無解脫。總而言之，捨棄識心，見到自性，就是解脫。除了捨棄識心，見到自性之外，還有其他法門可以證得無上菩提（anuttarā-samyak-saṃbodhi， unsurpassed complete and perfect enlightenment）的，是沒有這樣的道理的。 公問：什麼是識心見性？
【English Translation】 English version 'Coming without birth, how could there be cessation?' Where does birth come from? Where does cessation go? When there is sound, it is the sound-dust (sound object) that arises by itself. When there is no sound, it is the sound-dust that ceases by itself. But this hearing-nature (śrotra-dhātu), does not arise with sound, nor does it cease with sound. If you awaken to this hearing-nature, you will be freed from being turned by the sound-dust. You should know that between sounds, there is no arising or ceasing; in hearing, there is no coming or going. You and your officials and the assembly bow in reverence.
Asked: What is the First Principle (Paramārtha satya, ultimate truth)? By what stages can one enter the First Principle? The Master said: The First Principle has no stages, nor coming or going. The mundane truth (saṃvṛti-satya, conventional truth) says that everything exists, but the First Principle is that everything is empty. All dharmas have no self-nature (svabhāva), and this absence of self-nature is called the First Principle. The Buddha said, 'That which has characteristics is called mundane truth, and that which has no self-nature is the First Principle.' The Duke said: As the Master explains, it is truly inconceivable. I, your disciple, have shallow understanding. In the past, during my leisure time from public duties, I wrote two volumes of commentaries on the Awakening of Faith, can they be called the Buddha-dharma? The Master said: In creating commentaries, you use the consciousness-mind (vijñāna, consciousness) to think and discriminate, which is conditioned and contrived. Only by initiating thoughts and moving ideas can they be created. According to the text, 'You should know that all dharmas, from their origin, are apart from the characteristics of speech, apart from the characteristics of names, apart from the characteristics of mental conditions, ultimately equal, without change. There is only one mind, therefore it is called Suchness (tathatā, suchness).' Now you are attached to the characteristics of speech, attached to the characteristics of names, attached to the characteristics of mental conditions. Since you are attached to all kinds of characteristics, how can it be the Buddha-dharma? The Duke rose, made obeisance, and said: I have also asked the honored monks, and they all praised me as inconceivable. I know that they were only flattering me. The Master now speaks from the perspective of reason, which accords with my heart. The Dharma is indeed the truth, inconceivable.
The Duke then asked: What is non-arising? What is non-ceasing? How can one attain liberation? The Master said: Seeing an object and the mind not arising is called non-arising. Non-arising is non-ceasing. Since there is no arising or ceasing, one is not bound by the dust of the senses, and one is liberated in the present moment. Non-arising is called non-thought (amanasikara, non-attention), non-thought is non-ceasing. Non-thought is non-binding, non-thought is non-liberation. In short, abandoning the consciousness-mind and seeing the nature is liberation. Apart from abandoning the consciousness-mind and seeing the nature, there is no other Dharma to attain unsurpassed complete and perfect enlightenment (anuttarā-samyak-saṃbodhi, unsurpassed complete and perfect enlightenment). The Duke asked: What is seeing the nature by consciousness-mind?
師曰。一切學道人。隨念流浪。蓋為不識真心。真心者。念生亦不順生。念滅亦不依寂。不來不去。不定不亂。不取不捨。不沉不浮。無為無相。活鱍鱍。平常自在。此心體畢竟不可得。無可知覺。觸目皆如。無非見性也。公與大眾作禮。稱讚踴躍而去。師后居保唐寺而終。
六祖大鑒禪師旁出法嗣第一世
西域崛多三藏
天竺人也。於六祖言下契悟。后游五臺。見一僧結庵靜坐。師問曰。孤坐奚為。曰觀靜。師曰。觀者何人。靜者何物。其僧作禮。問曰。此理何如。師曰。汝何不自觀自靜。彼僧茫然。師曰。汝出誰門耶。曰秀禪師。師曰。我西域異道最下種者。不墮此見。兀然空坐。于道何益。其僧卻問。師所師者何人。師曰。我師六祖。汝何不速往曹溪。決其真要。其僧即往參六祖。六祖垂誨。與師符合。僧即悟入。師后不知所終。
韶州法海禪師
曲江人也。初見六祖問曰。即心即佛。愿垂指喻。祖曰。前念不生即心。后念不滅即佛。成一切相即心。離一切相即佛。吾若具說。窮劫不盡。聽吾偈曰。即心名慧。即佛乃定。定慧等持。意中清凈。悟此法門。由汝習性。用本無生。雙修是正。師信受。以偈贊曰。即心元是佛。不悟而自屈。我知定慧因。雙修離諸物。
吉州志
【現代漢語翻譯】 現代漢語譯本： 師父說：『所有學道的人，隨著念頭流浪，是因為不認識真心。真心是，念頭生起也不順應生起，念頭滅去也不依賴寂靜。不來不去，不 স্থির不亂，不取不捨，不沉不浮，無為無相，活潑潑的，平常自在。這個心體畢竟不可得，無法可知覺。觸目所及皆是如，沒有不是見性的。』 公和大眾行禮，稱讚，歡欣踴躍地離開了。師父後來住在保唐寺圓寂。
六祖大鑒禪師旁出法嗣第一世
西域崛多三藏（來自西域的崛多三藏）
是天竺（古印度）人。在六祖慧能言下領悟。後來遊歷五臺山，看見一個僧人結廬修行。崛多三藏問：『獨自坐著幹什麼？』僧人說：『觀靜。』 崛多三藏說：『觀的是什麼人？靜的是什麼物？』 那僧人行禮，問道：『這個道理如何？』 崛多三藏說：『你為什麼不自觀自靜？』 那僧人茫然不知所措。崛多三藏說：『你出自誰的門下？』 僧人說：『秀禪師（神秀禪師）。』 崛多三藏說：『我西域異道中最下等的，也不會墮入這種見解。兀然空坐，對於修道有什麼益處？』 那僧人反問：『您的老師是誰？』 崛多三藏說：『我的老師是六祖慧能。你為什麼不趕快去曹溪（曹溪是六祖慧能弘法的地方），決斷其中的真要？』 那僧人立刻前往參拜六祖慧能。六祖慧能垂示教誨，與崛多三藏所說相符，僧人隨即開悟。崛多三藏後來不知所終。
韶州法海禪師
是曲江（地名）人。初次拜見六祖慧能時問道：『即心即佛，希望您能指示譬喻。』 六祖慧能說：『前念不生就是心，后念不滅就是佛。成就一切相就是心，離開一切相就是佛。我如果詳細解說，窮盡劫數也說不完。聽我說偈：即心名為慧，即佛乃是定。定慧等持，意中清凈。領悟這個法門，由你的習性。用本無生，雙修是正。』 法海禪師信受，用偈語讚頌說：『即心原本是佛，不悟而自己委屈。我知道定慧的因，雙修而離開諸物。』
吉州志
【English Translation】 English version: The Master said, 'All those who study the Way wander with their thoughts because they do not recognize their true mind. The true mind is such that when a thought arises, it does not accord with its arising; when a thought ceases, it does not rely on stillness. It neither comes nor goes, is neither fixed nor chaotic, neither takes nor rejects, neither sinks nor floats, is non-active and without form, lively and free, ordinary and at ease. This mind-essence is ultimately unattainable, beyond perception. Everything one sees is 'thus', and there is nothing that is not seeing one's nature.' The official and the assembly bowed, praised, and departed joyfully. The Master later resided at Baotang Temple and passed away there.
First Generation of Dharma Heirs Emerging from the Sixth Patriarch, Great Master Jian
Tripitaka Ju Duo (Tripitaka Ju Duo from the Western Regions)
He was a native of Tianzhu (ancient India). He attained enlightenment under the Sixth Patriarch. Later, he traveled to Mount Wutai and saw a monk living in a hermitage. The Master asked, 'What are you doing sitting alone?' The monk said, 'Observing stillness.' The Master said, 'Who is the observer? What is the stillness?' The monk bowed and asked, 'What is the principle?' The Master said, 'Why don't you observe yourself and be still yourself?' The monk was at a loss. The Master said, 'From whose school do you come?' The monk said, 'Zen Master Xiu (Shenxiu).' The Master said, 'Even the lowest of the heterodox paths in my Western Regions would not fall into this view. Sitting blankly in emptiness, what benefit is there for the Way?' The monk then asked, 'Who is your teacher?' The Master said, 'My teacher is the Sixth Patriarch. Why don't you quickly go to Caoqi (Caoqi is where the Sixth Patriarch, Huineng, propagated the Dharma) and resolve the true essentials?' The monk immediately went to pay homage to the Sixth Patriarch. The Sixth Patriarch gave instructions that matched what Tripitaka Ju Duo had said, and the monk immediately attained enlightenment. The Master's (Tripitaka Ju Duo) final whereabouts are unknown.
Zen Master Fuhai of Shaozhou
He was a native of Qujiang (place name). When he first met the Sixth Patriarch, he asked, 'The mind is the Buddha. I hope you can give an analogy.' The Sixth Patriarch said, 'The non-arising of the preceding thought is the mind; the non-cessation of the subsequent thought is the Buddha. Accomplishing all forms is the mind; separating from all forms is the Buddha. If I were to explain in detail, I could not finish even in endless kalpas. Listen to my verse: 'The mind is named wisdom; the Buddha is precisely samadhi. Samadhi and wisdom are equally maintained; the mind is pure. Understanding this Dharma gate depends on your habits. Using the fundamentally unproduced, dual cultivation is correct.' Zen Master Fuhai believed and accepted this, and praised it with a verse: 'The mind is originally the Buddha; not realizing it is self-inflicted. I know the cause of samadhi and wisdom; dual cultivation separates from all things.'
Annals of Jizhou
誠禪師
本州太和人也。初參秀禪師。后因兩宗盛化。秀之徒眾。往往譏南宗曰。能大師不識一字。有何所長。秀曰。他得無師之智。深悟上乘。吾不如也。且吾師五祖。親付衣法。豈徒然哉。吾所恨。不能遠去親近。虛受國恩。汝等諸人。無滯於此。可往曹溪質疑。他日回當爲吾說 師聞此語。禮辭至韶陽。隨眾參請。不言來處。時六祖告眾曰。今有盜法之人。潛在此會。師出禮拜。具陳其事。祖曰。汝師若為示眾。師曰。嘗指誨大眾。令住心觀靜。長坐不臥。祖曰。住心觀靜。是病非禪。長坐拘身。于理何益。聽吾偈曰。生來坐不臥。死去臥不坐。一具臭骨頭。何為立功過。師曰。未審和尚以何法誨人。祖曰。吾若言有法與人。即為誑汝。但且隨方解縛。假名三昧。聽吾偈曰。心地無非自性戒。心地無疑自性慧。心地無亂自性定。不增不減自金剛。身去身來本三昧。師聞偈悔謝。即誓依歸。乃呈偈曰。五蘊幻身。幻何究竟。回趣真如。法還不凈。
匾擔山曉了禪師
傳記不載。唯北宗門人。忽雷澄禪師撰塔碑。盛行於世。其略曰。師住匾擔山。號曉了。六祖之嗣也。師得無心之心。了無相之相。無相者森羅眩目。無心者分別熾然。絕一言一響。響莫可傳。傳之行矣。言莫可窮。窮之非矣。師得
【現代漢語翻譯】 現代漢語譯本 誠禪師
是本州太和人。最初參拜秀禪師。後來因為南北兩宗的教化非常興盛，秀禪師的弟子們常常譏諷南宗說：『能大師（Huineng，六祖慧能）不識一個字，有什麼長處？』秀禪師說：『他得到了無師自通的智慧，深刻領悟了上乘佛法，我不如他。況且我的老師五祖（Hongren，五祖弘忍）親自傳授衣缽和佛法，難道是隨便的嗎？我所遺憾的是，不能遠去親自親近他，白白地接受國家的恩惠。你們這些人，不要滯留在這裡，可以去曹溪（Caoxi，六祖慧能所在的寺院）請教疑問，他日回來應當為我說說情況。』誠禪師聽到這些話，行禮告辭，前往韶陽，跟隨大眾參拜請教，不說明自己從哪裡來。當時六祖（Huineng，六祖慧能）告訴大家說：『現在有盜法的人，潛藏在這個法會中。』誠禪師出來禮拜，詳細陳述了事情的經過。六祖說：『你的老師是怎樣教導大眾的？』誠禪師說：『（我的老師）曾經指教大眾，讓他們安住心念，觀察靜止，長時間打坐不睡覺。』六祖說：『安住心念，觀察靜止，是病而不是禪。長時間打坐拘束身體，對於道理有什麼益處？聽我說偈語：生來坐著不睡覺，死去躺著不打坐。一副臭皮囊，為何要建立功勞？』誠禪師說：『不知道和尚您用什麼方法教導人？』六祖說：『如果我說有法可以給人，那就是欺騙你。只是隨著情況解除束縛，假名為三昧（Samadhi，佛教中的一種精神境界）。聽我說偈語：心地沒有邪惡就是自性的戒律，心地沒有疑惑就是自性的智慧，心地沒有散亂就是自性的禪定，不增加也不減少就是金剛（Vajra，比喻堅固不壞）。身體去來本來就是三昧。』誠禪師聽了偈語，後悔並感謝，就發誓依附歸順六祖，於是呈上偈語說：五蘊（Skandha，佛教用語，指構成人身心的五種要素）幻化的身體，幻化到哪裡才是究竟？迴歸到真如（Tathata，佛教用語，指事物的真實本性），佛法難道還不清凈嗎？
匾擔山曉了禪師
傳記沒有記載。只有北宗門人忽雷澄禪師撰寫了塔碑，在世上盛行。碑文大概是說：曉了禪師住在匾擔山，法號曉了，是六祖的後代。曉了禪師得到了無心之心，領悟了無相之相。無相之相，森羅萬象令人眼花繚亂；無心之心，分別念頭熾盛燃燒。斷絕一言一響，響聲無法傳達，傳達就偏離了。言語無法窮盡，窮盡就錯了。曉了禪師得到了。
【English Translation】 English version Chan Master Cheng
He was a native of Taihe in this prefecture. Initially, he visited Chan Master Xiu. Later, due to the flourishing of the Northern and Southern schools, the disciples of Xiu often ridiculed the Southern school, saying, 'Great Master Neng (Huineng, the Sixth Patriarch) does not know a single word, what are his strengths?' Chan Master Xiu said, 'He has attained wisdom without a teacher, deeply comprehending the supreme vehicle. I am not as good as him. Moreover, my teacher, the Fifth Patriarch (Hongren), personally transmitted the robe and Dharma. How could it be trivial? What I regret is not being able to go far to be close to him, vainly receiving the grace of the country. All of you, do not linger here. You can go to Caoxi (the temple where Huineng, the Sixth Patriarch, was) to ask questions. One day, when you return, you should tell me about it.' Chan Master Cheng heard these words, paid his respects and took his leave, went to Shaoyang, and followed the assembly to pay respects and ask for instruction, not mentioning where he came from. At that time, the Sixth Patriarch (Huineng) told everyone, 'Now there is a person stealing the Dharma, hiding in this assembly.' Chan Master Cheng came out, prostrated, and explained the matter in detail. The Sixth Patriarch said, 'How does your teacher instruct the assembly?' Chan Master Cheng said, '(My teacher) once instructed the assembly to dwell on the mind and observe stillness, sitting for a long time without sleeping.' The Sixth Patriarch said, 'Dwelling on the mind and observing stillness is a sickness, not Chan. Sitting for a long time restricts the body, what benefit is there to the principle? Listen to my verse: Born sitting, not sleeping; dead lying, not sitting. A stinking skeleton, why establish merit?' Chan Master Cheng said, 'I do not know what method the venerable monk uses to teach people?' The Sixth Patriarch said, 'If I say there is a Dharma to give to people, that would be deceiving you. Just untie the bonds according to the situation, falsely named Samadhi (a state of mental concentration). Listen to my verse: The mind-ground without defilement is the self-nature precept; the mind-ground without doubt is the self-nature wisdom; the mind-ground without disturbance is the self-nature samadhi; neither increasing nor decreasing is the Vajra (diamond-like, indestructible). The body going and coming is originally samadhi.' Chan Master Cheng heard the verse, repented and thanked, and vowed to rely on and return to the Sixth Patriarch, and then presented a verse saying: The illusory body of the five aggregates (Skandha), where does the illusion ultimately lead? Returning to the Suchness (Tathata), is the Dharma still not pure?
Chan Master Xiaoliao of Biandan Mountain
His biography is not recorded. Only Chan Master Hulei Cheng, a disciple of the Northern school, wrote a stupa inscription, which is prevalent in the world. It roughly says: Chan Master Xiaoliao lived on Biandan Mountain, with the Dharma name Xiaoliao, and was a descendant of the Sixth Patriarch. Chan Master Xiaoliao attained the mind of no-mind and comprehended the form of no-form. The form of no-form is a myriad of phenomena dazzling the eyes; the mind of no-mind is the burning of discriminating thoughts. Cutting off a word and a sound, the sound cannot be transmitted, and transmission deviates. Words cannot be exhausted, and exhaustion is wrong. Chan Master Xiaoliao attained.
無無之無。不無于無也。吾今以有有之有。不有于有也。不有之有。去來非增。不無之無。涅槃非滅。嗚呼。師住世兮曹溪明。師寂滅兮法舟傾。師譚無說兮寰宇盈。師示迷徒兮了義乘。匾擔山色垂茲色。空谷猶留曉了名。
洪州法達禪師
洪州豐城人也。七歲出家。誦法華經。進具之後。禮拜六祖。頭不至地。祖訶曰。禮不投地。何如不禮。汝心中必有一物。蘊習何事邪。師曰。念法華經。已及三千部。祖曰。汝若念至萬部。得其經意。不以為勝。則與吾偕行。汝今負此事業。都不知過。聽吾偈曰。禮本折慢幢。頭奚不至地。有我罪即生。亡功福無比。祖又曰。汝名甚麼。對曰。名法達。祖曰。汝名法達。何曾達法。復說偈曰。汝今名法達。勤誦未休歇。空誦但循聲。明心號菩薩。汝今有緣故。吾今為汝說。但信佛無言。蓮華從口發。師聞偈悔過曰。而今而後。當謙恭一切。惟愿和尚大慈。略說經中義理。祖曰。汝念此經。以何為宗。師曰。學人愚鈍。從來但依文誦唸。豈知宗趣。祖曰。汝試為吾念一遍。吾當為汝解說。師即高聲唸經。至方便品。祖曰。止。此經元來以因緣出世為宗。縱說多種譬喻亦無越於此。何者因緣。唯一大事。一大事。即佛知見也。汝慎勿錯解經意。見他道開示悟入。自是佛之
【現代漢語翻譯】 現代漢語譯本 無無之無，並非不存在於『無』的狀態。我現在用存在之『有』，並非存在於『有』的狀態。這非存在的『有』，其去來並非增減。這非不存在的『無』，涅槃並非滅亡。 唉！ 師父住世啊，曹溪因此而光明。師父寂滅啊，佛法之舟因此而傾覆。師父談論『無說』啊，整個宇宙都充滿了。師父為迷途的眾生指示啊，了義之乘（究竟真實的教法）。 匾擔山的景色因此而增色，空曠的山谷中仍然留有曉了（明白）的名聲。
洪州法達禪師
洪州豐城人。七歲出家，誦讀《法華經》。受具足戒后，禮拜六祖（慧能大師），頭不著地。六祖呵斥道：『禮拜頭不著地，不如不禮拜。你心中必定有一物，蘊藏著什麼呢？』 法達禪師說：『我念誦《法華經》，已經唸了三千部。』 六祖說：『你如果唸到一萬部，明白了經中的意思，不因此而自以為是，那麼就可以與我同行。你現在揹負著這件事，都不知道自己的過錯。聽我說偈：禮拜本是爲了折服傲慢之幢，頭為什麼不著地呢？有『我』，罪過就會產生，忘卻功勞，福德就無比廣大。』 六祖又問：『你叫什麼名字？』 回答說：『名叫法達。』 六祖說：『你名叫法達，何曾通達佛法？』 又說偈：『你現在名叫法達，勤奮誦經未曾停歇。只是空誦經文，追逐聲音，明白心性才可稱為菩薩。你現在有緣故，我今天為你解說。只要相信佛的教法是無法用言語表達的，蓮花就會從口中開放。』 法達禪師聽了偈語后，懺悔過錯說：『從今以後，我應當謙恭對待一切。只希望和尚大慈大悲，簡略地說說經中的義理。』 六祖說：『你念誦這部經，以什麼為宗旨？』 法達禪師說：『弟子愚鈍，向來只是依照經文誦唸，哪裡知道宗旨和意趣。』 六祖說：『你試著為我念一遍，我當爲你解說。』 法達禪師就高聲唸經，唸到《方便品》。 六祖說：『停。這部經本來是以因緣出世為宗旨。縱然說了多種譬喻，也沒有超出這個範圍。什麼是因緣？就是唯一的大事因緣。這唯一的大事因緣，就是佛的知見啊。你千萬不要錯誤地理解經意，看到別人說開示悟入，以為那是佛的。』
【English Translation】 English version 'The non-existence of non-existence' does not mean it doesn't exist within 'non-existence'. I now use the existence of 'existence', which does not exist within 'existence'. This 'existence' that is non-existent, its coming and going is neither increased nor decreased. This 'non-existence' that is not non-existent, Nirvana is not extinction. Alas! When the Master dwells in the world, Caoxi (the Sixth Patriarch's monastery) shines brightly. When the Master passes into silence, the Dharma boat capsizes. When the Master speaks of 'no-speaking', the universe is filled. When the Master shows the way to the lost, it is the ultimate vehicle (the definitive teaching). The scenery of Bian Dan Mountain adds to its beauty, and the empty valley still retains the name of Xiaoliao (understanding).
Chan Master Fada of Hongzhou
He was a native of Fengcheng in Hongzhou. He left home at the age of seven and recited the Lotus Sutra. After receiving full ordination, he prostrated to the Sixth Patriarch (Huineng), but his head did not touch the ground. The Patriarch scolded him, saying, 'If your prostration doesn't touch the ground, it's better not to prostrate at all. There must be something in your mind. What are you harboring?' The Master said, 'I have recited the Lotus Sutra three thousand times.' The Patriarch said, 'If you recite it ten thousand times and understand the meaning of the sutra, and do not consider yourself superior because of it, then you can walk with me. Now you are burdened by this accomplishment and do not even realize your fault. Listen to my verse: Prostration is meant to break down the banner of arrogance. Why doesn't your head touch the ground? With 'self', sin arises; without merit, the blessings are boundless.' The Patriarch then asked, 'What is your name?' He replied, 'My name is Fada.' The Patriarch said, 'You are named Fada, but how have you attained the Dharma?' He then spoke another verse: 'You are now named Fada, diligently reciting without rest. Empty recitation only follows the sound; understanding the mind is called Bodhisattva. Now you have the opportunity, so I will explain it to you. Just believe that the Buddha's words are beyond expression, and the lotus flower will bloom from your mouth.' Upon hearing the verse, Chan Master Fada repented and said, 'From now on, I will be humble towards everyone. I only hope that the Venerable One, with great compassion, will briefly explain the meaning of the sutra.' The Patriarch said, 'When you recite this sutra, what do you take as its main principle?' Chan Master Fada said, 'This disciple is dull and has always just recited the text, how would I know the main principle and purpose?' The Patriarch said, 'Try reciting it for me once, and I will explain it to you.' Chan Master Fada then recited the sutra loudly, reaching the Expedient Means chapter. The Patriarch said, 'Stop. This sutra originally takes the appearance in the world due to causes and conditions as its main principle. Even if it speaks of various metaphors, it does not go beyond this. What are causes and conditions? It is the one great cause and condition. This one great cause and condition is the Buddha's knowledge and vision. You must not misunderstand the meaning of the sutra, seeing others speak of opening, revealing, awakening, and entering, and thinking that it is the Buddha's.'
知見。我輩無分。若作此解。乃是謗經毀佛也。彼既是佛。已具知見。何用更開。汝今當信。佛知見者。只汝自心。更無別體。蓋為一切眾生。自蔽光明。貪愛塵境。外緣內擾。甘受驅馳。便勞他從三昧起。種種苦口。勸令寢息。莫向外求。與佛無二。故云開佛知見。汝但勞勞執念。謂為功課者。何異牦牛愛尾也。師曰。若然者。但得解義。不勞誦經耶。祖曰。經有何過。豈障汝念。只為迷悟在人。損益由汝。聽吾偈曰。心迷法華轉。心悟轉法華。誦久不明己。與義作仇家。無念念即正。有唸唸成邪。有無俱不計。長御白牛車。師聞偈。再啟曰。經云。諸大聲聞。乃至菩薩。皆盡思度量。尚不能測于佛智。今令凡夫但悟自心。便名佛之知見。自非上根。未免疑謗。又經說三車。大牛之車。與白牛車。如何區別。愿和尚再垂宣說。祖曰。經意分明。汝自迷背。諸三乘人。不能測佛智者。患在度量也。饒伊盡思共推。轉加懸遠。佛本為凡夫說。不為佛說。此理若不肯信者。從他退席。殊不知坐卻白牛車。更于門外覓三車。況經文明向汝道。無二亦無三。汝何不省。三車是假。為昔時故。一乘是實。為今時故。只教你去假歸實。歸實之後。實亦無名。應知所有珍財。盡屬于汝。由汝受用。更不作父想。亦不作子想。亦無用想
【現代漢語翻譯】 知見（Jnana-darshana）。我們這些人沒有資格妄加評論。如果這樣理解，那就是誹謗佛經、詆譭佛陀。既然他們已經是佛，已經具備了知見，又何必再去開啟？你現在應當相信，佛的知見，就是你自己的心，沒有其他的本體。因為一切眾生，自己遮蔽了光明，貪愛塵世的境界，外面的因緣和內心的煩惱相互干擾，甘願被驅使奔波，所以才勞煩佛陀從禪定中起身，用種種苦口婆心的話語，勸導他們停止向外追求，因為眾生與佛沒有差別。所以說開啟佛的知見。你只是辛辛苦苦地執著于唸誦，認為這是功課，這和牦牛喜愛自己的尾巴有什麼區別呢？』 慧能大師說：『如果這樣說，只要理解經義，就不必誦經了嗎？』 六祖慧能大師說：『經典有什麼過錯呢？難道會妨礙你念誦嗎？只是因為迷惑或覺悟在於人自己，得益或受損也由你自己決定。聽我說一首偈子：心迷時被《法華經》所轉，心悟時就能轉《法華經》。誦經很久卻不明白自己的心，就會與經義成為仇敵。沒有念頭的念就是正念，有念頭的念就成了邪念。有和無都不去計較，就能長久地乘坐白牛車。』 慧能大師聽了偈子，再次請教說：『經中說，諸大聲聞（Sravaka，聽聞佛法而證悟的弟子），乃至菩薩（Bodhisattva，立志成佛的修行者），都竭盡思慮來度量，尚且不能測度佛的智慧。現在卻讓凡夫只是領悟自己的心，就稱為佛的知見，如果不是上等根器的人，難免會產生疑惑和誹謗。』又經中說有三車：大牛車、與白牛車，這之間如何區別？希望和尚您再次開示。』 六祖慧能大師說：『經文的意義很明白，是你自己迷惑背離了。那些三乘（Sravakayana，聲聞乘；Pratyekabuddhayana，緣覺乘；Bodhisattvayana，菩薩乘）的人，不能測度佛的智慧，病癥就在於他們的度量。即使他們竭盡思慮共同推測，反而更加遙遠。佛本來是為凡夫說的，不是為佛說的。這個道理如果不肯相信，就隨他退席吧。殊不知自己正坐著白牛車，卻還要在門外尋找三車。況且經文明白地告訴你，沒有二也沒有三，你為什麼不明白呢？三車是虛假的，是爲了過去的情況而設立的；一乘（Ekayana，唯一佛乘）是真實的，是爲了現在的情況而設立的。只是教你捨棄虛假的，迴歸真實的。迴歸真實之後，真實也沒有名稱。應當知道所有的珍寶財富，都屬於你，由你受用，更不要作父想，也不要作子想，也不要有用的想法。』
【English Translation】 'Jnana-darshana (Knowledge and vision). We are not qualified to comment presumptuously. If interpreted in this way, it is slandering the scriptures and defaming the Buddha. Since they are already Buddhas and possess knowledge and vision, why is there a need to further open it? You should now believe that the Buddha's knowledge and vision is your own mind, and there is no other entity. Because all sentient beings obscure their own light, greedily love the realms of dust, external conditions and internal troubles interfere with each other, willingly being driven and running around, it is troublesome for the Buddha to rise from samadhi (meditative state), using all kinds of earnest words to persuade them to stop seeking externally, because sentient beings are no different from the Buddha. Therefore, it is said to open the Buddha's knowledge and vision. You are just painstakingly clinging to chanting, thinking it is homework, what is the difference between this and a yak loving its own tail?' Venerable Huineng said, 'If that's the case, is it not necessary to recite the scriptures as long as one understands the meaning?' The Sixth Patriarch Huineng said, 'What fault do the scriptures have? Would they hinder your recitation? It is only because delusion or enlightenment lies in oneself, and benefit or loss is also determined by oneself. Listen to my verse: When the mind is deluded, it is turned by the Lotus Sutra; when the mind is enlightened, it can turn the Lotus Sutra. Reciting the scriptures for a long time without understanding one's own mind will make one an enemy of the meaning of the scriptures. The thought without thought is the right thought, and the thought with thought becomes the wrong thought. If you don't care about existence and non-existence, you can ride the white bullock cart for a long time.' Venerable Huineng listened to the verse and asked again, 'The sutra says that all great Sravakas (disciples who attain enlightenment by hearing the Buddha's teachings), and even Bodhisattvas (practitioners who aspire to become Buddhas), exhaust their thoughts to measure, but still cannot measure the wisdom of the Buddha. Now, letting ordinary people just understand their own minds is called the Buddha's knowledge and vision. If they are not people of superior faculties, they will inevitably generate doubts and slanders.' Also, the sutra says there are three carts: the great bullock cart and the white bullock cart. What is the difference between them? I hope the Venerable One will explain it again.' The Sixth Patriarch Huineng said, 'The meaning of the sutra is very clear, it is you who are confused and deviated. Those of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) cannot measure the Buddha's wisdom, and the disease lies in their measurement. Even if they exhaust their thoughts to speculate together, it will become even more distant. The Buddha originally spoke for ordinary people, not for Buddhas. If you are unwilling to believe this principle, then let him withdraw. Little do they know that they are sitting on the white bullock cart, but they still have to look for the three carts outside the door. Moreover, the sutra clearly tells you that there is neither two nor three, why don't you understand? The three carts are false, established for the sake of the past; the One Vehicle (Ekayana) is real, established for the sake of the present. It only teaches you to abandon the false and return to the real. After returning to the real, the real also has no name. You should know that all the treasures and wealth belong to you, and you can enjoy them. Do not think of yourself as a father, nor as a son, nor have any thoughts of usefulness.'
。是名持法華經。從劫至劫。手不釋卷。從晝至夜。無不念時也。師既蒙啓發。踴躍歡喜。以偈贊曰。經誦三千部。曹溪一句亡。未明出世旨。寧歇累生狂。羊鹿牛權設。初中后善揚。誰知火宅內。元是法中王。祖曰。汝今後方可爲念經僧也。師從此領旨。亦不輟誦持。
壽州智通禪師者
安豐人也。初看楞伽經。約千餘遍。而不會三身四智。禮拜六祖。求解其義。祖曰。三身者。清凈法身。汝之性也。圓滿報身。汝之智也。千百億化身。汝之行也。若離本性。別說三身。即名有身無智。若悟三身無有自性。即名四智菩提。聽吾偈曰。自性具三身。發明成四智。不離見聞緣。超然登佛地。吾今為汝說。諦信永無迷。莫學馳求者。終日說菩提。師曰。四智之義。可得聞乎。祖曰。既會三身。便明四智。何更問邪。若離三身。別譚四智。此名有智無身也。即此有智。還成無智。復說偈曰。大圓鏡智性清凈。平等性智心無病。妙觀察智見非功。成所作智同圓鏡。五八六七果因轉。但用名言無實性。若於轉處不留情。繁興永處那伽定(轉識為智者。教中雲。轉前五識。為成所作智。轉第六識。為妙觀察智。轉第七識。為平等性智。轉第八識。為大圓鏡智。雖六七因中轉。五八果上轉。但轉其名。而不轉其體也)師
【現代漢語翻譯】 現代漢語譯本：這就是名為『持法華經』。從劫至劫，手中不放下經卷。從白天到黑夜，沒有不念誦的時候。這位僧人既然蒙受啓發，踴躍歡喜，用偈頌讚嘆道：『經誦三千部，曹溪一句亡。未明出世旨，寧歇累生狂。羊鹿牛權設，初中后善揚。誰知火宅內，元是法中王。』六祖說：『你從今以後才可以算作是念經的僧人。』這位僧人從此領悟旨意，也不停止誦讀受持。
壽州的智通禪師，
是安豐人。起初閱讀《楞伽經》，大約一千多遍，卻不明白三身（清凈法身、圓滿報身、千百億化身）和四智（大圓鏡智、平等性智、妙觀察智、成所作智）的含義，於是禮拜六祖慧能，請求解釋其中的含義。六祖說：『三身，清凈法身，是你的自性。圓滿報身，是你的智慧。千百億化身，是你的行為。如果離開本性，另外談論三身，就叫做有身無智。如果領悟到三身沒有自性，就叫做四智菩提。聽我的偈頌：自性具三身，發明成四智。不離見聞緣，超然登佛地。我現在為你解說，真誠相信永遠不會迷惑。不要學習那些四處奔波尋求的人，整天口說菩提。』智通禪師說：『四智的含義，可以聽聞嗎？』六祖說：『既然領會了三身，自然明白四智，為什麼還要問呢？如果離開三身，另外談論四智，這就叫做有智無身了。即使有這樣的智慧，還是會變成沒有智慧。』又說偈頌：大圓鏡智性清凈，平等性智心無病。妙觀察智見非功，成所作智同圓鏡。五八六七果因轉，但用名言無實性。若於轉處不留情，繁興永處那伽定。（轉識為智，教義中說：轉變前五識，成為成所作智；轉變第六識，成為妙觀察智；轉變第七識，成為平等性智；轉變第八識，成為大圓鏡智。雖然第六識和第七識在因位上轉變，前五識和第八識在果位上轉變，但只是轉變名稱，而沒有轉變本體。）』智通禪師
【English Translation】 English version: This is called 'upholding the Lotus Sutra'. From kalpa to kalpa, the scroll never leaves the hand. From day to night, there is no time when it is not recited. Since the monk received enlightenment, he leaped with joy and praised in verse: 'The Sutra is recited three thousand times, but the one phrase of Caoxi (Cao Xi, referring to Huineng's teachings) is lost. Without understanding the meaning of transcending the world, how can the madness of accumulated lifetimes be extinguished? The sheep, deer, and ox are expedient teachings, skillfully expounded in the beginning, middle, and end. Who knows that within the burning house (a metaphor for the world), the original is the King within the Dharma?' The Sixth Patriarch said, 'From now on, you can be considered a sutra-reciting monk.' From then on, the monk understood the meaning and did not cease reciting and upholding the sutra.
Zen Master Zhitong of Shouzhou,
was a native of Anfeng. Initially, he read the Lankavatara Sutra over a thousand times but did not understand the Three Bodies (Trikaya: Dharmakaya (清凈法身), Sambhogakaya (圓滿報身), and Nirmanakaya (千百億化身)) and the Four Wisdoms (Four Wisdoms: Mahādarśa-jñāna (大圓鏡智), Samatā-jñāna (平等性智), Pratyavekṣaṇa-jñāna (妙觀察智), and Kṛtyānuṣṭhāna-jñāna (成所作智)). He paid homage to the Sixth Patriarch Huineng, seeking an explanation of their meaning. The Sixth Patriarch said, 'The Three Bodies—the Pure Dharma Body is your nature; the Perfect Reward Body is your wisdom; the myriad billions of Transformation Bodies are your actions. If you speak of the Three Bodies apart from your inherent nature, it is called having a body without wisdom. If you realize that the Three Bodies have no self-nature, it is called the Four Wisdoms of Bodhi. Listen to my verse: The self-nature possesses the Three Bodies; when manifested, they become the Four Wisdoms. Without separating from what is seen and heard, one transcends and ascends to the Buddha-ground. I will now explain it to you; believe sincerely and never be confused. Do not learn from those who rush about seeking, speaking of Bodhi all day long.' Zen Master Zhitong said, 'Can the meaning of the Four Wisdoms be heard?' The Sixth Patriarch said, 'Since you have understood the Three Bodies, you naturally understand the Four Wisdoms. Why ask further? If you speak of the Four Wisdoms apart from the Three Bodies, it is called having wisdom without a body. Even with such wisdom, it will still become no wisdom.' He further said in verse: The Great Mirror Wisdom is pure in nature; the Equality Wisdom has no sickness in the mind; the Wonderful Observing Wisdom sees without effort; the Accomplishing Wisdom is the same as the Great Mirror. The fifth, eighth, sixth, and seventh [consciousnesses] transform in cause and effect, but only names are used, without real substance. If you do not dwell on the place of transformation, abundant activity will forever abide in Naga-samadhi (Naga-samadhi, referring to a state of profound meditation). (Transforming consciousness into wisdom: the teachings say that transforming the first five consciousnesses becomes the Accomplishing Wisdom; transforming the sixth consciousness becomes the Wonderful Observing Wisdom; transforming the seventh consciousness becomes the Equality Wisdom; transforming the eighth consciousness becomes the Great Mirror Wisdom. Although the sixth and seventh [consciousnesses] transform in the causal stage, and the first five and eighth [consciousnesses] transform in the resultant stage, only the names are transformed, not the essence.)' Zen Master Zhitong
禮謝。以偈贊曰。三身元我體。四智本心明。身智融無礙。應物任隨形。起修皆妄動。守住匪真精。妙旨因師曉。終亡污染名。
江西志徹禪師
姓張氏。名行昌。少任陜。自南北分化。二宗主雖亡彼我。而徒侶競起愛憎。時北宗門人。自立秀禪師。為第六祖。而忌大鑒傳衣。為天下所聞。然祖預知其事。即置十一兩于方丈。時行昌受北宗門人之囑。懷刃入祖室。將欲加害。祖舒頸而就。行昌揮刃者三。都無所損。祖曰。正劍不邪。邪劍不正。只負汝金。不負汝命。行昌驚仆。久而方蘇。求哀悔過。即愿出家。祖遂與金曰。汝且去。恐徒眾翻害於汝。汝可他日易形而來。吾當攝受。行昌稟旨。宵遁投僧出家。具戒精進。一日憶祖之言。遠來禮覲。祖曰。吾久念于汝。汝來何晚。曰昨蒙和尚舍罪。今雖出家苦行。終難報于深恩。其唯傳法度生乎。弟子嘗覽涅槃經。未曉常無常義。乞和尚慈悲。略為宣說。祖曰。無常者。即佛性也。有常者。即善惡一切諸法分別心也。曰和尚所說。大違經文。祖曰。吾傳佛心印。安敢違于佛經。曰經說佛性是常。和尚卻言無常。善惡諸法。乃至菩提心。皆是無常。和尚卻言是常。此即相違。令學人轉加疑惑。祖曰。涅槃經。吾昔者聽尼無盡藏讀誦一遍。便為講說。無一字一義
【現代漢語翻譯】 現代漢語譯本： 禮拜感謝。用偈語讚頌說：『三身原本就是我的本體，四智本來就是心的光明。身與智融合無礙，應物接物任憑隨順顯現。若起心去修都是虛妄的舉動，執著守住也不是真正的精髓。這微妙的旨意因為禪師的開示才明白，最終消除了被污染的虛名。』
江西志徹禪師
姓張，名行昌。年輕時在陜地任職。自從南北禪宗分化之後，二宗的宗主雖然沒有彼此對立的心，但是門徒卻競相生起愛憎之情。當時北宗的門人，私自擁立秀禪師為第六祖，並且忌恨慧能大師傳承衣缽的事情，天下人都聽說了這件事。然而慧能大師預先知道了這件事，就預先在方丈室放置了十一兩銀子。當時行昌受到北宗門人的囑託，懷揣著刀進入慧能大師的房間，想要加害於他。慧能大師伸出脖子等待著。行昌揮刀砍了三次，都沒有造成任何損傷。慧能大師說：『正劍不會傷人，邪劍才不正。我只欠你的錢，不欠你的命。』行昌驚嚇得倒在地上，過了很久才甦醒過來，哀求懺悔自己的過錯，並且願意出家。慧能大師於是把銀子給了他說：『你先離開這裡，恐怕我的徒眾會反過來加害你。你可以改換形貌之後再來，我應當接納你。』行昌領受了慧能大師的指示，連夜逃走，投奔寺廟出家，受了具足戒，精進修行。有一天，他想起了慧能大師的話，遠道而來禮拜謁見。慧能大師說：『我很久都在想念你，你為什麼來得這麼晚？』行昌說：『昨天承蒙和尚寬恕我的罪過，如今雖然出家苦行，最終難以報答您的大恩大德，只有通過傳法度化眾生了吧。弟子曾經閱讀《涅槃經》，不明白常與無常的含義，懇請和尚慈悲，稍微為我宣說。』慧能大師說：『無常的，就是佛性。有常的，就是善惡一切諸法的分別心。』行昌說：『和尚所說的，大大違背了經文。』慧能大師說：『我傳的是佛心印，怎麼敢違背佛經呢？』行昌說：『經上說佛性是常，和尚卻說是無常；善惡諸法，乃至菩提心，都是無常，和尚卻說是常。這正是相互違背，令學人更加疑惑。』慧能大師說：『《涅槃經》，我過去聽尼姑無盡藏讀誦了一遍，就為她講解，沒有一個字一句不符合經義』
【English Translation】 English version: Paying respects and giving thanks. Praising in verse, saying: 'The three bodies are originally my essence, the four wisdoms are originally the mind's light. Body and wisdom merge without obstruction, responding to things and adapting to forms at will. To initiate cultivation is all vain movement, to cling and hold is not true essence. The subtle meaning is understood because of the master's instruction, ultimately eliminating the name of being defiled.'
Chan Master Zhiche of Jiangxi
His surname was Zhang, and his name was Xingchang. In his youth, he served in Shaanxi. Since the division of the Northern and Southern schools of Chan, although the masters of the two schools had no sense of self and other, the disciples competed to generate love and hatred. At that time, the disciples of the Northern school privately established Zen Master Xiu as the Sixth Patriarch, and resented the matter of Great Master Huineng inheriting the robe, which was known throughout the world. However, Great Master Huineng knew about this matter in advance, so he placed eleven taels of silver in the abbot's room in advance. At that time, Xingchang, under the instruction of the disciples of the Northern school, hid a knife and entered Great Master Huineng's room, intending to harm him. Great Master Huineng stretched out his neck and waited. Xingchang swung the knife three times, but caused no damage. Great Master Huineng said, 'A righteous sword does not harm, a wicked sword is not righteous. I only owe you money, not your life.' Xingchang was so frightened that he fell to the ground, and after a long time, he woke up, begged for forgiveness for his mistakes, and was willing to become a monk. Great Master Huineng then gave him the silver and said, 'You should leave here first, lest my disciples turn around and harm you. You can come back after changing your appearance, and I will accept you.' Xingchang received Great Master Huineng's instructions, fled overnight, went to a temple to become a monk, received the complete precepts, and practiced diligently. One day, he remembered Great Master Huineng's words and came from afar to pay homage. Great Master Huineng said, 'I have been thinking of you for a long time, why have you come so late?' Xingchang said, 'Yesterday, I was forgiven for my sins by the Abbot. Now, although I have become a monk and practice asceticism, it is ultimately difficult to repay your great kindness, except by transmitting the Dharma and saving sentient beings. This disciple has read the Nirvana Sutra, but does not understand the meaning of permanence and impermanence. I beg the Abbot to be compassionate and briefly explain it to me.' Great Master Huineng said, 'What is impermanent is the Buddha-nature. What is permanent is the discriminating mind of all dharmas, both good and evil.' Xingchang said, 'What the Abbot says greatly contradicts the sutra.' Great Master Huineng said, 'What I transmit is the Buddha-mind seal, how dare I contradict the sutra?' Xingchang said, 'The sutra says that Buddha-nature is permanent, but the Abbot says it is impermanent; all dharmas, both good and evil, and even the Bodhi-mind, are impermanent, but the Abbot says they are permanent. This is precisely contradictory, causing students to become even more confused.' Great Master Huineng said, 'The Nirvana Sutra, I once listened to the nun Wujinzang recite it once, and then explained it to her, not a single word or sentence was not in accordance with the meaning of the sutra.'
不合經文。乃至為汝。終無二說。曰學人識量淺昧。愿和尚委曲開示。祖曰。汝知否。佛性若常。更說甚麼善惡諸法。乃至窮劫。無有一人發菩提心者。故吾說無常。正是佛說真常之道也。又一切諸法若無常者。即物物皆有自性。容受生死。而真常性。有不遍之處。故吾說常者。正是佛說真無常義也。佛比為凡夫外道。執于邪常。諸二乘人。于常計無常。共成八倒。故於涅槃了義教中。破彼偏見。而顯說真常真樂真我真凈。汝今依言背義。以斷滅無常。及確定死常。而錯解佛之圓妙最後微言。縱覽千遍。有何所益。行昌忽如醉醒。乃說偈曰。因守無常心。佛演有常性。不知方便者。猶春池拾礫。我今不施功。佛性而見前。非師相授與。我亦無所得。祖曰。汝今徹也。宜名志徹。師禮謝而去。
信州智常禪師
本州貴溪人也。髫年出家。志求見性。一日參六祖。祖問。汝從何來。欲求何事。師曰。學人近禮大通和尚。蒙示見性成佛之義。未決狐疑。至吉州遇人指迷。令投和尚。伏願垂慈攝受。祖曰。彼有何言句。汝試舉看。吾與汝證明。師曰。初到彼三月。未蒙開示。以為法切故。于中夜獨入方丈。禮拜哀請。大通乃曰。汝見虛空否。對曰見。彼曰。汝見虛空。有相貌否。對曰。虛空無形。有何相貌。彼曰
【現代漢語翻譯】 現代漢語譯本：不符合經文。乃至為你（說法），始終沒有第二種說法。學人說：『弟子的見識淺薄愚昧，希望和尚您詳細開示。』六祖說：『你知道嗎？如果佛性是恒常不變的，還說什麼善惡諸法呢？乃至經歷漫長的劫數，也不會有一個人發起菩提心。所以我說無常，這正是佛所說的真常之道啊。』又，如果一切諸法都是無常的，那麼事物就都具有各自的自性，容納生死，而真常的佛性，就會有不能遍及的地方。所以我說常，這正是佛所說的真無常的意義啊。佛將（這種觀點）比作凡夫外道，執著于邪妄的恒常；二乘之人，又在恒常中計較無常，共同形成了八種顛倒。所以在《涅槃經》的了義教中，破斥他們片面的見解，而明顯地說出真常、真樂、真我、真凈。你現在依從言語而背離義理，用斷滅的無常，以及確定的死常，來錯誤地理解佛的圓滿微妙的最後教言，即使縱覽千遍，又有什麼益處呢？』行昌忽然像從醉酒中醒來，於是說偈語道：『因為執守無常的心，佛才演說有常的佛性。不瞭解方便法門的人，就像在春天的池塘里撿拾沙礫（一樣徒勞）。我現在不費任何功夫，佛性就顯現在眼前，這不是老師傳授給我的，我也並沒有得到什麼。』六祖說：『你現在徹底明白了。應該改名叫志徹。』行昌禮拜感謝后離去。 信州智常禪師 智常禪師是信州貴溪人。年幼時出家，立志尋求明心見性。一天，他參拜六祖（慧能）。六祖問：『你從哪裡來？想要求什麼事？』智常禪師說：『弟子最近拜見了大通和尚，蒙他開示見性成佛的意義，但心中還有疑惑，到了吉州遇到人指點迷津，讓我來投奔和尚您，希望您慈悲攝受。』六祖說：『他有什麼言語？你試著說來聽聽，我為你證明。』智常禪師說：『剛到他那裡三個月，沒有得到開示，因為覺得佛法非常重要，所以在半夜獨自進入方丈，禮拜哀求。大通和尚於是說：『你看見虛空嗎？』弟子回答說：『看見。』大通和尚說：『你看見虛空，有相貌嗎？』弟子回答說：『虛空沒有形狀，有什麼相貌？』大通和尚說：
【English Translation】 English version: It does not accord with the scriptures. Even to you (speaking the Dharma), there is ultimately no second saying. The disciple said, 'This student's knowledge is shallow and ignorant. I wish the Abbot would explain in detail.' The Sixth Patriarch said, 'Do you know? If the Buddha-nature were constant, what more would be said about good and evil dharmas? Even throughout endless kalpas, there would not be a single person who would generate Bodhicitta (the mind of enlightenment). Therefore, my saying of impermanence is precisely the true constant way spoken of by the Buddha.' Furthermore, if all dharmas were impermanent, then all things would have their own self-nature, accommodating birth and death, and the true constant nature would have places it could not pervade. Therefore, my saying of constancy is precisely the meaning of true impermanence spoken of by the Buddha. The Buddha compared (this view) to ordinary people and externalists, clinging to false constancy; the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) people, again, calculate impermanence within constancy, together forming the eight inversions. Therefore, in the definitive teaching of the Nirvana Sutra, he refuted their one-sided views and clearly spoke of true constancy, true bliss, true self, and true purity. You now rely on the words and turn your back on the meaning, using the annihilation of impermanence and the fixed death of constancy to misunderstand the Buddha's perfect and subtle final words. Even if you peruse them a thousand times, what benefit would there be?' Xingchang suddenly awoke as if from drunkenness, and then spoke a verse, saying, 'Because of guarding the impermanent mind, the Buddha expounded the constant nature. Those who do not understand expedient means are like picking gravel in a spring pond (futile). Now I exert no effort, and the Buddha-nature appears before me. It is not transmitted by the teacher, and I have obtained nothing.' The Sixth Patriarch said, 'You now thoroughly understand. You should be renamed Zhiche (Thorough Understanding).' The master bowed in gratitude and departed. Chan Master Zhichang of Xinzhou Chan Master Zhichang was a native of Guixi in Xinzhou. He left home at a young age, determined to seek enlightenment and see his nature. One day, he visited the Sixth Patriarch (Huineng). The Sixth Patriarch asked, 'Where do you come from? What do you seek?' Chan Master Zhichang said, 'This student recently paid respects to Abbot Datong and was instructed on the meaning of seeing one's nature and becoming a Buddha, but I still have doubts. When I arrived in Jizhou, someone pointed me in the right direction and told me to come to you, Abbot. I hope you will compassionately accept me.' The Sixth Patriarch said, 'What words did he have? Try to tell me, and I will verify them for you.' Chan Master Zhichang said, 'For the first three months after arriving there, I did not receive any instruction. Because I felt that the Dharma was very important, I entered the abbot's room alone in the middle of the night, bowing and pleading. Abbot Datong then said, 'Do you see the void?' I replied, 'I see it.' Abbot Datong said, 'Do you see the void, does it have a form?' I replied, 'The void has no form, what form could it have?' Abbot Datong said,
。汝之本性。猶如虛空。返觀自性。了無一物可見。是名正見。無一物可知。是名真知。無有青黃長短。但見本源清凈。覺體圓明。即名見性成佛。亦名極樂世界。亦名如來知見。學人雖聞此說。猶未決了。乞和尚示誨。令無凝滯。祖曰。彼師所說。猶存見知。故令汝未了。吾今示汝一偈曰。不見一法存無見。大似浮雲遮日面。不知一法守空知。還如太虛生閃電。此之知見瞥然興。錯認何曾解方便。汝當一念自知非。自己靈光常顯見。師聞偈已。心意豁然。乃述一偈曰。無端起知解。著相求菩提。情存一念悟。甯越昔時迷。自性覺源體。隨照枉遷流。不入祖師室。茫然趣兩頭。
廣州志道禪師
南海人也。初參六祖。問曰。學人自出家。覽涅槃經。僅十餘載。未明大意。愿和尚垂誨。祖曰。汝何處未了。對曰。諸行無常。是生滅法。生滅滅已。寂滅為樂。於此疑惑。祖曰。汝作么生疑。對曰。一切眾生皆有二身。謂色身法身也。色身無常。有生有滅。法身有常。無知無覺。經云。生滅滅已寂滅為樂者。未審是何身寂滅。何身受樂。若色身者。色身滅時。四大分散。全是苦苦。不可言樂。若法身寂滅。即同草木瓦石。誰當受樂。又法性。是生滅之體。五蘊是生滅之用。一體五用。生滅是常。生則從體起用。
【現代漢語翻譯】 現代漢語譯本：你的本性，就像虛空一樣。反觀自己的本性，什麼也看不見，這叫做正見。沒有什麼可以知道的，這叫做真知。沒有青黃長短的分別，只是見到本源的清凈，覺悟的本體圓滿光明，就叫做見性成佛，也叫做極樂世界，也叫做如來知見。學人雖然聽了這些話，仍然沒有完全明白，懇請和尚開示教誨，使我不再疑惑。祖師說：『那位老師所說的，還存在著見解和知覺，所以讓你不能明白。我現在告訴你一首偈子：』不見一法存無見，大似浮雲遮日面。不知一法守空知，還如太虛生閃電。此之知見瞥然興，錯認何曾解方便。汝當一念自知非，自己靈光常顯見。』禪師聽了偈子后，心意豁然開朗，於是也說了一首偈子：『無端起知解，著相求菩提。情存一念悟，甯越昔時迷。自性覺源體，隨照枉遷流。不入祖師室，茫然趣兩頭。』 廣州志道禪師（Zhidao Chan Master of Guangzhou）： 是南海人。當初參拜六祖（Sixth Patriarch Huineng），問道：『學人自從出家以來，閱讀《涅槃經》（Nirvana Sutra）已經十多年了，還沒有明白其中的大意，希望和尚能夠開示教誨。』六祖問道：『你哪裡不明白？』志道回答說：『諸行無常，是生滅法。生滅滅已，寂滅為樂。』我對這句話感到疑惑。六祖問道：『你是怎麼疑惑的？』志道回答說：『一切眾生都有兩種身，即色身（form body）和法身（dharma body）。色身是無常的，有生有滅；法身是有常的，沒有知覺。經中說，生滅滅已，寂滅為樂，不知道是哪個身寂滅，哪個身感受快樂？如果是色身，色身滅亡時，四大（earth, water, fire, wind）分散，全是痛苦，不能說是快樂。如果法身寂滅，就和草木瓦石一樣，誰來感受快樂呢？而且法性（dharma-nature）是生滅的本體，五蘊（five aggregates）是生滅的作用。一體五用，生滅是常，生起就是從本體產生作用。
【English Translation】 English version: Your original nature is like empty space. When you turn inward to observe your own nature, you find nothing that can be seen. This is called right view. There is nothing that can be known; this is called true knowledge. There is no distinction of blue, yellow, long, or short, but only the pure source is seen. The enlightened essence is perfectly clear and bright, and this is called seeing one's nature and becoming a Buddha. It is also called the Pure Land of Ultimate Bliss, and it is also called the Tathagata's (Thus Come One's) knowledge and vision. Although the student has heard these words, he is still not completely clear. I beg the Abbot to instruct and enlighten me, so that I may be free from doubt.' The Patriarch said, 'What that teacher said still contains views and knowledge, which is why you are not clear. I will now show you a verse:' 'Not seeing a single dharma, yet clinging to non-seeing, is like floating clouds covering the sun's face. Not knowing a single dharma, yet guarding empty knowledge, is like lightning flashing in the great void. This kind of knowledge and view arises in a flash, mistakenly thinking one has understood the expedient means. You should in a single thought realize your error, and your own spiritual light will always be clearly seen.' Upon hearing the verse, the Master's mind was suddenly enlightened, and he then recited a verse: 'Without cause, knowledge and understanding arise, clinging to forms to seek Bodhi (enlightenment). Cherishing a single thought of enlightenment, how can one transcend past delusions? The self-nature's source of enlightenment, following illumination, is in vain and fleeting. Not entering the Patriarch's room, one aimlessly goes to both extremes.' Chan Master Zhidao (Zhidao Chan Master) of Guangzhou: Was a native of Nanhai. He initially visited the Sixth Patriarch (Sixth Patriarch Huineng) and asked, 'Since becoming a monk, I have been reading the Nirvana Sutra (Nirvana Sutra) for over ten years, but I have not understood its main meaning. I hope the Abbot can instruct and enlighten me.' The Sixth Patriarch asked, 'Where are you unclear?' Zhidao replied, 'All conditioned things are impermanent, they are subject to arising and ceasing. When arising and ceasing cease, there is blissful tranquility.' I am doubtful about this statement. The Sixth Patriarch asked, 'How are you doubtful?' Zhidao replied, 'All sentient beings have two bodies, namely the form body (rupa-kaya) and the dharma body (dharma-kaya). The form body is impermanent, with arising and ceasing; the dharma body is permanent, without awareness. The sutra says, 'When arising and ceasing cease, there is blissful tranquility.' I do not know which body attains tranquility, and which body experiences bliss? If it is the form body, when the form body ceases, the four elements (earth, water, fire, wind) disperse, which is all suffering, and cannot be called bliss. If the dharma body attains tranquility, it is the same as grass, trees, tiles, and stones; who will experience bliss? Moreover, dharma-nature (dharma-nature) is the substance of arising and ceasing, and the five aggregates (skandhas) are the function of arising and ceasing. One substance with five functions, arising and ceasing is constant; arising is the function arising from the substance.
滅則攝用歸體。若聽更生。即有情之類。不斷不滅。苦不聽更生。即永歸寂滅。同於無情之物。如是則一切諸法。被涅槃之所禁伏。尚不得生。何樂之有。祖曰。汝是釋子。何習外道斷常邪見。而議最上乘法。據汝所解。即色身外。別有法身。離生滅求于寂滅。又推涅槃常樂。言有身受者。斯乃執吝生死。耽著世樂。汝今當知。佛為一切迷人。認五蘊和合。為自體相。分別一切法。為外塵相。好生惡死。唸唸遷流。不知夢幻虛假。抂受輪迴。以常樂涅槃。翻為苦相。終日馳求。佛愍此故。乃示涅槃真樂。剎那無有生相。剎那無有滅相。更無生滅可滅。是則寂滅見前。當見前之時。亦無見前之量。乃謂常樂。此樂無有受者。亦無不受者。豈有一體五用之名。何況更言涅槃。禁伏諸法。令永不生。斯乃謗佛毀法。聽吾偈曰。無上大涅槃。圓明常寂照。凡愚謂之死。外道執為斷。諸求二乘人。目以為無作。盡屬情所計。六十二見本。妄立虛假名。何為真實義。唯有過量人。通達無取捨。以知五蘊法。及以蘊中我。外現眾色象。一一音聲相。平等如夢幻。不起凡聖見。不作涅槃解。二邊三際斷。常應諸根用。而不起用想。分別一切法。不起分別想。劫火燒海底。風鼓山相擊。真常寂滅樂。涅槃相如是。吾今強言說。令汝舍邪見
【現代漢語翻譯】 現代漢語譯本：如果滅盡了作用而歸於本體，如果聽任它再次產生，那麼有情眾生就會不斷生滅。如果聽任它永遠歸於寂滅，那就等同於無情的物體。如果這樣，那麼一切諸法都被涅槃所禁錮，尚且不能產生，還有什麼樂趣可言呢？ 六祖慧能說：『你是佛弟子，為何學習外道的斷滅和常存的邪見，來議論最上乘的佛法？按照你的理解，就是在色身之外，另有一個法身，離開生滅去尋求寂滅。又推論涅槃的常樂，說有身體感受這種快樂。這實在是執著于生死，貪戀世間的快樂。你現在應當知道，佛是爲了那些迷惑的人，他們把五蘊和合當作自己的自體之相，分別一切法為外在的塵相，喜歡生存厭惡死亡，唸唸遷流，不知道夢幻的虛假，白白地遭受輪迴。把常樂的涅槃，反而看作是痛苦之相，整天奔波追求。佛憐憫他們，所以才顯示涅槃的真樂，剎那之間沒有生相，剎那之間沒有滅相，更沒有生滅可以滅除，這樣寂滅就呈現在眼前。當寂滅呈現於眼前的時候，也沒有呈現於眼前的度量，這才叫做常樂。這種快樂沒有接受者，也沒有不接受者。哪裡有一體五用的名稱？更何況說涅槃禁錮諸法，讓它們永遠不產生。這實在是誹謗佛，詆譭佛法。聽我說偈：無上大涅槃（nirvana，不生不滅的境界），圓滿光明，常寂常照。凡夫愚人認為它是死亡，外道執著它是斷滅。那些追求二乘（指聲聞、緣覺）的人，認為它是無所作為。這些都屬於情識的計度，是六十二種邪見的根本，虛妄地建立虛假的名相。什麼是真實的意義？只有超越常人的人，通達一切而沒有取捨。因為他們知道五蘊之法，以及五蘊中的我，外在顯現各種色相，每一種聲音的相狀，平等得如同夢幻，不生起凡夫和聖人的分別見解，不作涅槃的理解。二邊（有和無）三際（過去、現在、未來）都斷絕，常常應和六根的作用，而不生起作用的想法。分別一切法，而不生起分別的想法。即使劫火焚燒海底，風吹動山峰互相撞擊，真常寂滅的快樂，涅槃的相狀就是這樣。我現在勉強說這些，是爲了讓你捨棄邪見。』
【English Translation】 English version: If extinction means gathering the functions back into the essence, and if you allow rebirth, then sentient beings will be in a constant cycle of birth and death. If you allow it to return to stillness forever, then it is the same as inanimate objects. If that's the case, then all dharmas (phenomena, teachings) are suppressed by nirvana (the state of enlightenment), unable to arise, so what joy is there? The Sixth Patriarch (Huineng) said, 'You are a disciple of the Buddha, why do you study the annihilationist and eternalist views of external paths to discuss the supreme vehicle of the Dharma? According to your understanding, there is a Dharmakaya (body of the Dharma) separate from the physical body, seeking stillness apart from birth and death. Furthermore, you infer that the constant joy of nirvana is experienced by a body. This is truly clinging to birth and death, indulging in worldly pleasures. You should know now that the Buddha is for those who are deluded, who take the aggregation of the five skandhas (form, feeling, perception, volition, consciousness) as their own self-image, and distinguish all dharmas as external dust. They like life and hate death, constantly changing, unaware of the illusion of dreams, and needlessly suffer in samsara (cycle of rebirth). They turn the constant joy of nirvana into a form of suffering, and seek it all day long. The Buddha pities them, so he reveals the true joy of nirvana, in which there is no arising in an instant, no ceasing in an instant, and no arising or ceasing to be extinguished. Thus, stillness appears before you. When stillness appears before you, there is no measure of appearing before you, and this is called constant joy. This joy has no receiver, nor is it without a receiver. Where is there a name for one essence and five functions? How much more to say that nirvana suppresses all dharmas, preventing them from ever arising. This is truly slandering the Buddha and defaming the Dharma. Listen to my verse: The unsurpassed great nirvana (nirvana, the state of non-birth and non-death) is perfectly bright, constantly still and illuminating. Ordinary fools think of it as death, externalists cling to it as annihilation. Those who seek the Two Vehicles (referring to Sravakas and Pratyekabuddhas) see it as inaction. All of these belong to emotional calculations, the root of the sixty-two views, falsely establishing false names. What is the true meaning? Only those who transcend ordinary people understand everything without grasping or rejecting. Because they know the five skandhas, and the 'I' within the skandhas, outwardly manifesting various forms, every sound, equally like dreams, not arising the discriminating views of ordinary people and sages, not making an understanding of nirvana. The two extremes (existence and non-existence) and the three times (past, present, future) are cut off, constantly responding to the functions of the six senses, without arising the thought of function. Distinguishing all dharmas, without arising the thought of distinction. Even if the fire of the kalpa (aeon) burns the bottom of the sea, and the wind strikes the mountains against each other, the true, constant, still, and joyful, the state of nirvana is like this. I now reluctantly say these things, in order to let you abandon your wrong views.'
。汝勿隨言解。許汝知少分。師聞偈。踴躍作禮而退。
永嘉真覺禪師
諱玄覺。本郡戴氏子。丱歲出家。遍探三藏。精天臺止觀圓妙法門。於四威儀中。常冥禪觀。后因左溪朗禪師激勵與東陽策禪師。同詣曹溪。初到振錫繞祖三匝。卓然而立。祖曰。夫沙門者。具三千威儀。八萬細行。大德自何方而來。生大我慢師曰。生死事大。無常迅速。祖曰。何不體取無生了無速乎。師曰。體即無生。了本無速。祖曰。如是如是。於時大眾無不愕然。師方具威儀參禮。須臾告辭。祖曰。返大速乎。師曰。本自非動豈有速耶。祖曰。誰知非動師曰。仁者自生分別。祖曰。汝甚得無生之意。師曰。無生豈有意邪。祖曰。無意誰當分別。師曰。分別亦非意。祖嘆曰。善哉善哉。少留一宿。時謂一宿覺。師翌日下山回溫州。學者輻湊。著證道歌。及禪宗悟修圓旨。自淺之深。慶州刺史魏靖。緝而序之。目為永嘉集。行世 慕道志儀第一。夫欲修道。先須立志。及事師儀則。彰乎軌訓故標第一明慕道儀式。戒憍奢意第二。初雖立志修道。善識軌儀。若三業憍奢。妄心擾動。何能得定。故次第二明戒憍奢意也。凈修三業第三。前戒憍奢。略標綱要。今子細檢責。令粗過不生。故次第三明凈修三業。戒乎身口意也。奢摩他頌第四
【現代漢語翻譯】 現代漢語譯本：你不要按照字面意思去理解。我允許你瞭解少部分（真理）。（玄覺）禪師聽了這首偈語，高興地行禮后離開了。
永嘉真覺禪師
（玄覺禪師）名諱玄覺，是本郡戴家之子。年少時出家，廣泛研習三藏（佛教經、律、論三部分），精通天臺宗止觀（止息妄念，觀察真理）圓妙法門。在行住坐臥四種威儀中，常常默默地進行禪觀。後來因為左溪朗禪師的激勵和東陽策禪師的引薦，一同前往曹溪（六祖慧能的道場）。剛到時，（玄覺禪師）拄著錫杖繞六祖三圈，然後挺直地站立。六祖說：『作為沙門（出家人），應該具備三千威儀，八萬細行。大德（對僧人的尊稱）從哪裡來，生出這麼大的我慢？』（玄覺）禪師說：『生死是大事，無常迅速。』六祖說：『為什麼不去體會那無生（不生不滅的真性），了悟那沒有迅速呢？』（玄覺）禪師說：『體會就是無生，了悟本來就沒有迅速。』六祖說：『是這樣，是這樣。』當時大眾無不驚訝。禪師這才具足威儀地參拜行禮，一會兒就告辭。六祖說：『返回得這麼快嗎？』（玄覺）禪師說：『本來就不是動，哪裡會有快慢呢？』六祖說：『誰知道不是動呢？』（玄覺）禪師說：『是仁者您自己產生了分別。』六祖說：『你很懂得無生的道理。』（玄覺）禪師說：『無生哪裡會有道理呢？』六祖說：『沒有道理誰來分別？』（玄覺）禪師說：『分別也不是道理。』六祖讚歎說：『好啊，好啊。』（讓他）稍微留宿一晚，當時稱他為『一宿覺』。禪師第二天就下山回到溫州，學者像車輻一樣聚集而來。（玄覺禪師）著有《證道歌》和《禪宗悟修圓旨》，從淺到深地闡述禪宗的悟道和修行。慶州刺史魏靖收集併爲之作序，命名為《永嘉集》，在世間流傳。慕道志儀第一。想要修道，首先要立下志向，以及事奉師長的儀則，彰顯在規範訓誡中，所以標為第一，說明慕道儀式。戒憍奢意第二。起初雖然立志修道，也熟悉規範儀則，如果三業（身口意）驕慢放縱，妄心擾動，怎麼能得定呢？所以其次第二，說明戒除驕慢放縱的意義。凈修三業第三。前面戒除驕慢放縱，只是略微標出綱要，現在仔細檢查反省，使粗大的過失不產生，所以其次第三，說明清凈修習三業，戒除身口意的過失。奢摩他頌第四
【English Translation】 English version: You should not interpret according to the words. I allow you to understand a small portion (of the truth). The Master (Xuanjue) heard the verse, joyfully made obeisance and withdrew.
Zen Master Yongjia Zhenjue
His name was Xuanjue, son of the Dai family of this prefecture. He left home at a young age, extensively studied the Tripitaka (the three divisions of the Buddhist canon: Sutra, Vinaya, and Abhidharma), and was proficient in the perfect and wonderful Dharma-door of the Tiantai school's 'Stopping and Contemplation' (cessation of delusion and observation of truth). In the four kinds of deportment (walking, standing, sitting, and lying down), he constantly engaged in silent Chan contemplation. Later, due to the encouragement of Zen Master Zuoqi Lang and the recommendation of Zen Master Dongyang Ce, they went together to Caoxi (the monastery of the Sixth Patriarch Huineng). Upon arriving, (Zen Master Xuanjue) circumambulated the Patriarch three times with his staff, and then stood upright. The Patriarch said, 'As a Shramana (monk), one should possess three thousand dignified manners and eighty thousand subtle practices. Great Virtue (a respectful term for monks), where do you come from, giving rise to such great arrogance?' (Xuanjue) Zen Master said, 'Birth and death are a great matter, impermanence is swift.' The Patriarch said, 'Why not embody the un-born (the true nature that does not arise or cease) and realize that there is no swiftness?' (Xuanjue) Zen Master said, 'Embodiment is the un-born, realization is originally without swiftness.' The Patriarch said, 'So it is, so it is.' At that time, the assembly was astonished. The Zen Master then fully performed the dignified manners of paying respects, and after a short while, took his leave. The Patriarch said, 'Returning so quickly?' (Xuanjue) Zen Master said, 'Originally there is no movement, how can there be swiftness?' The Patriarch said, 'Who knows there is no movement?' (Xuanjue) Zen Master said, 'It is you, Benevolent One, who creates distinctions.' The Patriarch said, 'You have greatly attained the meaning of the un-born.' (Xuanjue) Zen Master said, 'How can the un-born have meaning?' The Patriarch said, 'Without meaning, who would make distinctions?' (Xuanjue) Zen Master said, 'Distinction is also not meaning.' The Patriarch sighed and said, 'Excellent, excellent.' (He asked him to) stay for one night, and at that time he was called 'One-Night Awakened'. The next day, the Zen Master descended the mountain and returned to Wenzhou, where scholars gathered like spokes of a wheel. (Zen Master Xuanjue) wrote the 'Song of Enlightenment' and the 'Perfect Meaning of Chan School Awakening and Cultivation', explaining the awakening and cultivation of Chan from shallow to deep. Wei Jing, the Prefect of Qingzhou, collected and wrote a preface for it, naming it the 'Yongjia Collection', which circulated in the world. Chapter 1: Aspiring to the Path and the Rituals. If one wishes to cultivate the Path, one must first establish aspiration, as well as the rituals for serving a teacher, which are manifested in norms and instructions, so it is marked as the first, explaining the rituals of aspiring to the Path. Chapter 2: Admonishing Arrogance and Extravagance. Although one initially aspires to cultivate the Path and is familiar with norms and rituals, if the three karmas (body, speech, and mind) are arrogant and extravagant, and the deluded mind is disturbed, how can one attain Samadhi (concentration)? Therefore, the second chapter explains the meaning of admonishing arrogance and extravagance. Chapter 3: Purifying and Cultivating the Three Karmas. The previous chapter on admonishing arrogance and extravagance only briefly outlined the essentials. Now, carefully examine and reflect, so that gross faults do not arise. Therefore, the third chapter explains purifying and cultivating the three karmas, admonishing the faults of body, speech, and mind. Chapter 4: Shamattha Song
。已檢責身口。令粗過不生。次須入門。修道漸次。不出定慧五種起心。六種料揀。故次第四明奢摩他頌也。毗婆舍那頌第五。非戒不禪。非禪不慧。上既修定。定久慧明。故次第五明毗婆舍那頌也。優畢叉頌第六。偏修于定。定久則沈。偏學于慧。慧多心動。故次第六明優畢叉頌。等於定慧。令不沈動。使定慧均等。舍於二邊。三乘漸次第七。定慧既均。則寂而常照。三觀一心。何疑不遣。何照不圓。自解雖明。悲他未悟。悟有深淺。故次第七明三乘漸次也。事理不二第八。三乘悟理。理無不窮。窮理在事。了事即理。故次第八明事理不二。即事而真。用祛倒見也。勸友人書第九。事理既融。內心自瑩。復悲遠學虛擲寸陰。故次第九明勸友人書也。發願文第十。勸友雖是悲他。專心在一。情猶未普。故次第十明發愿文。誓度一切也 優畢叉頌。略曰。複次觀心十門。初則言其法爾。次則出其觀體。三則語其相應。四則警其上慢。五則誡其疏怠。六則重出觀體。七則明其是非。八則簡其詮旨。九則觸途成觀。十則妙契玄源。第一言法爾者。夫心性虛通。動靜之源莫二。真如絕慮。緣計之念非殊。惑見紛馳。窮之則唯一寂。靈源不狀。鑒之則以千差。千差不同。法眼之名自立。一寂非異。慧眼之號斯存。理量雙銷。佛眼
【現代漢語翻譯】 已檢查約束身口，使粗重的過失不再產生。接下來必須入門，按照修道的次第漸進。不出離禪定和智慧，以及五種生起心念的方式，六種辨別選擇的方法。因此，依次第四說明奢摩他（Śamatha，止）的頌文。 毗婆舍那（Vipaśyanā，觀）頌第五。不持戒不能入禪定，不入禪定不能生智慧。上面已經修習禪定，禪定持久則智慧明亮。因此，依次第五說明毗婆舍那的頌文。 優畢叉（Upekṣā，舍）頌第六。偏重修習禪定，禪定持久則容易昏沉；偏重學習智慧，智慧過多則心容易動搖。因此，依次第六說明優畢叉頌，使禪定和智慧相等，不至於昏沉或動搖，使禪定和智慧均衡，捨棄兩種偏頗。 三乘漸次第七。禪定和智慧既然均衡，則寂靜而常照，三觀一心。還有什麼疑惑不能消除？還有什麼照見不能圓滿？自己理解雖然明白，但悲憫他人尚未覺悟，覺悟有深淺的差別。因此，依次第七說明三乘漸次。 事理不二第八。三乘所悟的道理，沒有不能窮盡的。窮盡道理在於事相，瞭解事相就是了解道理。因此，依次第八說明事理不二，即事而真，用以去除顛倒的見解。 勸友人書第九。事和理既然融合，內心自然清瑩。又悲憫遠方的學友虛度光陰。因此，依次第九說明勸友人書。 發願文第十。勸勉朋友雖然是悲憫他人，但專心於一，情懷仍然不夠普遍。因此，依次第十說明發願文，誓願度化一切眾生。 優畢叉頌，簡略地說：再次觀察心的十個方面。首先是說明其本然如此，其次是闡述其觀照的本體，第三是講述其相應的狀態，第四是警惕其增上慢，第五是告誡其疏忽懈怠，第六是再次闡述觀照的本體，第七是闡明其是非，第八是簡別其詮釋的宗旨，第九是觸及任何事物都能成就觀照，第十是巧妙地契合玄妙的根源。 第一，說明本然如此。心性虛空通達，動和靜的根源沒有兩樣。真如（Tathātā，如如）超越思慮，緣于計較的念頭並非不同。迷惑的見解紛繁馳騁，窮究其根本則唯一寂靜。靈妙的根源沒有形狀，鑑照它則顯現出千差萬別。千差萬別不同，法眼（Dharma-cakṣu，能見諸法實相的智慧之眼）的名稱由此建立。唯一寂靜沒有差異，慧眼（Prajñā-cakṣu，能見諸法空性的智慧之眼）的稱號因此存在。理和量都消泯，佛眼（Buddha-cakṣu，佛陀所具有的能徹見一切的智慧之眼）
【English Translation】 Having examined and restrained body and speech, so that coarse faults do not arise. Next, one must enter the gate and gradually progress through the stages of cultivation. Not departing from Samatha (Śamatha, calming the mind) and Vipasyana (Vipaśyanā, insight meditation), as well as the five ways of arising thoughts and the six methods of discernment. Therefore, the fourth section explains the verses on Samatha in order. Vipasyana verses, the fifth. Without upholding precepts, one cannot enter Samadhi (Samādhi, meditative absorption); without Samadhi, one cannot generate wisdom. Having cultivated Samadhi above, prolonged Samadhi leads to bright wisdom. Therefore, the fifth section explains the verses on Vipasyana in order. Upeksha (Upekṣā, equanimity) verses, the sixth. Leaning towards cultivating Samadhi, prolonged Samadhi can lead to dullness; leaning towards learning wisdom, too much wisdom can agitate the mind. Therefore, the sixth section explains the Upeksha verses in order, making Samadhi and wisdom equal, preventing dullness or agitation, balancing Samadhi and wisdom, and abandoning both extremes. The gradual stages of the Three Vehicles, the seventh. Since Samadhi and wisdom are balanced, there is stillness and constant illumination, the three contemplations are of one mind. What doubts cannot be eliminated? What illumination cannot be perfected? Although one's own understanding is clear, one pities others who have not yet awakened, and awakening has varying depths. Therefore, the seventh section explains the gradual stages of the Three Vehicles in order. The non-duality of phenomena and principle, the eighth. The principles understood by the Three Vehicles, there is nothing that cannot be exhausted. Exhausting principles lies in phenomena, understanding phenomena is understanding principles. Therefore, the eighth section explains the non-duality of phenomena and principle in order, being true in phenomena, using it to remove inverted views. A letter of encouragement to a friend, the ninth. Since phenomena and principle are fused, the inner mind is naturally clear. Also, one pities distant friends who waste time. Therefore, the ninth section explains the letter of encouragement to a friend in order. A vow, the tenth. Although encouraging friends is pitying others, focusing on one, the sentiment is still not universal enough. Therefore, the tenth section explains the vow, vowing to liberate all beings. Upeksha verses, briefly: Furthermore, observe the ten aspects of the mind. First, it speaks of its suchness; second, it presents its object of contemplation; third, it speaks of its corresponding state; fourth, it warns against arrogance; fifth, it cautions against negligence; sixth, it restates the object of contemplation; seventh, it clarifies its right and wrong; eighth, it distinguishes its interpretive purpose; ninth, touching anything becomes contemplation; tenth, it subtly accords with the profound source. First, explaining suchness. The nature of mind is empty and pervasive, the source of movement and stillness is not different. Tathata (Tathātā, suchness) transcends thought, the notion of calculation is not distinct. Confused views run rampant, exhausting their root is only stillness. The spiritual source has no form, illuminating it reveals myriad differences. Myriad differences are not the same, the name of Dharma-caksu (Dharma-cakṣu, the eye of wisdom that sees the true nature of all dharmas) is established from this. Only stillness is not different, the title of Prajna-caksu (Prajñā-cakṣu, the eye of wisdom that sees the emptiness of all dharmas) exists because of this. Principle and measure are both extinguished, Buddha-caksu (Buddha-cakṣu, the eye of wisdom that the Buddha possesses to see everything thoroughly)
之功圓著。是以三諦一境。法身之理常清。三智一心。般若之明常照。境智冥合。解脫之應隨機。非縱非橫。圓伊之道玄會。故知三德妙性。宛爾無乖一心。深廣難思。何出要而非路。是以即心為道者。可謂尋流而得源矣。第二齣其觀體者。只知一念即空不空。非空非不空。第三語其相應者。心與空相應。則譏毀讚譽。何憂何喜。身與空相應。則刀割香涂。何苦何樂。依報與空相應。則施與劫奪。何得何失。心與空不空相應。則愛見都忘。慈悲普救。身與空不空相應。則內同枯木。外現威儀。依報與空不空相應。則永絕貪求。資財給濟。心與空不空非空非不空相應。則實相初明。開佛知見。身與空不空非空非不空相應。則一塵入正受。諸塵三昧起。依報與空不空非空非不空相應則香臺寶閣嚴土化生。第四警其上慢者。若不爾者。則未相應也。第五誡其疏怠者。然渡海應須上船。非船何以能渡。修心必須入觀。非觀無以明心。心尚未明。相應何日。思之勿自恃也。第六重出觀體者。只知一念即空不空。非有非無。不知即念即空不空。非非有非非無。第七明其是非者。心不是有。心不是無。心不非有。心不非無。是有是無即墮是。非有非無即墮非。如是隻是是非之非。未是非是非非之是。今以雙非破兩是。是破非。是猶是
【現代漢語翻譯】 現代漢語譯本：功德圓滿具足。因此，三諦（空、假、中）歸於一境。法身的真理恒常清凈。三智（一切智、道種智、一切種智）歸於一心。般若的智慧恒常照耀。境與智冥合，解脫的應化隨機而現。既非縱向，也非橫向，圓融中道的奧妙得以領會。所以說，三德（法身德、般若德、解脫德）的妙性，完全沒有違背一心，深廣難思。有什麼超出這個根本而不能成為道路呢？因此，以心為道的人，可以說是尋著水流找到了源頭。第二，闡述觀行的本體，只知道一念是空、不空，非空非不空。第三，講述與其相應的狀態，心與空相應，那麼對於譏諷譭謗和讚揚稱譽，有什麼可憂愁可喜悅的？身與空相應，那麼對於刀割和香涂，有什麼可痛苦可快樂的？依報（我們所依賴的環境）與空相應，那麼對於佈施和劫奪，有什麼可得到可失去的？心與空不空相應，那麼愛見全都忘卻，慈悲普遍救度。身與空不空相應，那麼內心如同枯木，外在顯現威儀。依報與空不空相應，那麼永遠斷絕貪求，用資財來供給救濟。心與空不空非空非不空相應，那麼實相初步顯明，開啟佛的知見。身與空不空非空非不空相應，那麼一微塵進入正受，所有微塵的三昧都生起。依報與空不空非空非不空相應，那麼香臺寶閣莊嚴國土，化生其中。第四，告誡那些自以為是的人，如果不是這樣，那就是還沒有相應。第五，告誡那些疏忽懈怠的人，然而渡海應該乘坐船隻，沒有船隻怎麼能夠渡過？修行必須進入觀行，沒有觀行無法明心。心尚未明瞭，相應要到哪一天？仔細思考，不要自恃。第六，再次闡述觀行的本體，只知道一念是空、不空，非有非無，不知道即念即空不空，非非有非非無。第七，闡明什麼是是，什麼是非，心不是有，心不是無，心不非有，心不非無。是有是無就落入了『是』，非有非無就落入了『非』。這樣只是是非的『非』，還不是是非之非非的『是』。現在用雙重否定來破除兩種肯定，『是』破除了『非』，『是』仍然是『是』。
【English Translation】 English version: The merit is perfectly complete. Therefore, the Three Truths (emptiness, provisional existence, and the Middle Way) converge into one realm. The principle of the Dharmakaya (法身 - the body of the Dharma) is eternally pure. The Three Wisdoms (Sarvajna, Margajna, Sarvakarajna) converge into one mind. The light of Prajna (般若 - wisdom) constantly shines. When realm and wisdom merge, the response of liberation arises spontaneously. Neither vertical nor horizontal, the profound understanding of the perfect Middle Way is attained. Therefore, the wonderful nature of the Three Virtues (Dharmakaya, Prajna, and Liberation) is perfectly in harmony with the One Mind, profound and inconceivable. What is there that goes beyond this fundamental and cannot become a path? Therefore, those who take the mind as the path can be said to have found the source by following the stream. Second, it explains the substance of contemplation, only knowing that a single thought is empty, not empty, neither empty nor not empty. Third, it speaks of the corresponding state: when the mind corresponds to emptiness, what worry or joy is there in criticism, slander, praise, or honor? When the body corresponds to emptiness, what suffering or pleasure is there in being cut by a knife or anointed with fragrance? When the environment (依報 - the environment we depend on) corresponds to emptiness, what gain or loss is there in giving or robbing? When the mind corresponds to emptiness and non-emptiness, then love and views are all forgotten, and compassion universally saves. When the body corresponds to emptiness and non-emptiness, then the inner self is like a withered tree, and the outer self manifests dignified behavior. When the environment corresponds to emptiness and non-emptiness, then greed is forever cut off, and wealth is used for providing and relieving. When the mind corresponds to emptiness, non-emptiness, neither emptiness nor non-emptiness, then the true nature is initially revealed, and the Buddha's knowledge and vision are opened. When the body corresponds to emptiness, non-emptiness, neither emptiness nor non-emptiness, then one dust enters into right samadhi, and the samadhi of all dusts arises. When the environment corresponds to emptiness, non-emptiness, neither emptiness nor non-emptiness, then fragrant platforms and jeweled pavilions adorn the land, and beings are born by transformation. Fourth, it warns those who are arrogant: if it is not like this, then there is no correspondence. Fifth, it admonishes those who are negligent and lazy: however, to cross the sea, one must board a ship; without a ship, how can one cross? To cultivate the mind, one must enter into contemplation; without contemplation, one cannot understand the mind. If the mind is not yet understood, when will there be correspondence? Think carefully and do not be self-reliant. Sixth, it reiterates the substance of contemplation: only knowing that a single thought is empty, not empty, neither existent nor non-existent, not knowing that the very thought is empty, not empty, neither non-existent nor non-non-existent. Seventh, it clarifies what is 'is' and what is 'is not': the mind is not existent, the mind is not non-existent, the mind is not non-existent, the mind is not non-non-existent. To say it is existent or non-existent is to fall into 'is'; to say it is non-existent or non-non-existent is to fall into 'is not'. Thus, this is only the 'is not' of 'is not', not yet the 'is' of 'is not' of 'is not'. Now, using double negation to break through the two affirmations, 'is' breaks through 'is not', 'is' is still 'is'.
非。又以雙非破兩非。非破非。非即是是。如是隻是非是非非之是。未是不非不不非。不是不不是。是非之惑。綿微難見。神清慮靜。細而研之。第八簡其詮旨者。然而至理無言。假文言以明其旨。旨宗非觀。藉修觀以會其宗。若旨之未明。則言之未的。若宗之未會。則觀之未深。深觀乃會其宗。的言必明其旨。旨宗既其明會。言觀何得復存邪。第九觸途成觀者。夫再演言詞。重標觀體。欲明宗旨無異。言觀有逐方移。移言則言理無差。改觀則觀旨不異。不異之旨即理。無差之理即宗。宗旨一而二名。言觀明其弄引耳。第十妙契玄源者。夫悟心之士。寧執觀而迷旨。達教之人。豈滯言而惑理。理明。則言語道斷。何言之能議。旨會。則心行處滅。何觀之能思。心言不能思議者。可謂妙契環中矣。唐明皇開元癸丑年十月十七日。安坐視滅。塔于西山之陽。謚無相大師。塔曰凈光。
司空山本凈禪師
絳州張氏子。幼歲披緇。于曹溪之室受記。隸司空山無相寺。唐天寶三年。玄宗遣中使楊光庭。入山采常春藤。因造丈室。禮問曰。弟子慕道斯久。愿和尚慈悲。略垂開示。師曰。天下禪宗碩學。咸會京師。天使歸朝。足可咨決。貧道隈山傍水。無所用心。光庭泣拜。師曰。休禮貧道。天使為求佛耶。問道耶。曰
【現代漢語翻譯】 現代漢語譯本：不是。又用雙重否定來破除兩種否定。否定否定，否定即是肯定。這樣只是否定了『是非』的否定，還不是『不否定不否定』。不是『不不是』。『是』與『非』的迷惑，細微難以察覺。要心神清明，思慮安靜，仔細地研究它。第八，簡要說明其宗旨：然而至高的道理是無法用言語表達的，只能藉助文字語言來闡明其宗旨。宗旨在於『非觀』（否定一切觀想），通過修習『觀』來領會其宗旨。如果宗旨沒有明確，那麼言語就不能準確表達；如果宗旨沒有領會，那麼『觀』的修習就不會深入。深入地修習『觀』才能領會其宗旨，準確的言語必定能闡明其宗旨。宗旨既然已經明確領會，那麼言語和『觀』又怎麼能繼續存在呢？第九，觸處皆可成『觀』：再次闡述言語，重新標明『觀』的本體，想要說明的是宗旨沒有不同，言語和『觀』會隨著地方而轉移。轉移言語，言語所表達的道理沒有差別；改變『觀』，『觀』所指向的宗旨沒有不同。沒有不同的宗旨就是道理，沒有差別的道理就是宗旨。宗旨和道理是一個，只是名稱不同，言語和『觀』只是用來引導的工具。第十，巧妙地契合玄妙的本源：領悟心性的人，寧可不執著于『觀』而迷惑宗旨；通達教義的人，怎麼會拘泥於言語而迷惑道理呢？道理明白了，那麼言語的道路就斷絕了，還有什麼言語可以議論呢？宗旨領會了，那麼心識的活動就消滅了，還有什麼『觀』可以思慮呢？心識和言語都不能思慮的，就可以說是巧妙地契合了空性之中了。唐明皇開元癸丑年十月十七日，安然端坐，示現涅槃。塔建在西山之陽，謚號為無相大師，塔名為凈光。
司空山本凈禪師
是絳州張氏之子。年幼時就出家為僧，在曹溪慧能大師的門下接受印可。隸屬於司空山無相寺。唐天寶三年，唐玄宗派遣中使楊光庭，入山採摘常春藤。因此拜訪了禪師的丈室，恭敬地問道：『弟子仰慕佛道已經很久了，希望和尚慈悲，稍微開示一下。』禪師說：『天下的禪宗大學者，都聚集在京師。天使您回朝后，完全可以向他們請教。貧僧隱居山林，沒有什麼可以教導的。』楊光庭哭拜。禪師說：『停止禮拜貧僧。天使您是來求佛呢？還是問道呢？』光庭回答說：
【English Translation】 English version: 'No.' Furthermore, using a double negation to break through two negations. Negating the negation, the negation is affirmation. Thus, it is merely negating the negation of 'right and wrong,' not yet 'not negating not negating.' It is not 'not not being.' The delusion of 'right' and 'wrong' is subtle and difficult to perceive. One must have a clear mind and tranquil thoughts to examine it carefully. Eighth, briefly explaining its purpose: However, the ultimate truth is beyond words; it can only be clarified through written language. The purpose lies in 'non-contemplation' (negating all contemplation), using the practice of 'contemplation' to comprehend its purpose. If the purpose is not clear, then the words cannot accurately express it; if the purpose is not comprehended, then the practice of 'contemplation' will not be profound. Deeply practicing 'contemplation' will lead to comprehending its purpose, and accurate words will surely clarify its purpose. Since the purpose has already been clearly comprehended, how can words and 'contemplation' continue to exist? Ninth, encountering anything can become 'contemplation': Re-elaborating on words, re-marking the essence of 'contemplation,' wanting to clarify that the purpose is no different; words and 'contemplation' will shift according to the location. Shifting words, the principles expressed by the words have no difference; changing 'contemplation,' the purpose pointed to by 'contemplation' has no difference. The purpose without difference is the principle, the principle without difference is the essence. Purpose and principle are one, only with different names; words and 'contemplation' are merely tools for guidance. Tenth, skillfully aligning with the profound source: Those who awaken to the mind would rather not cling to 'contemplation' and be deluded about the purpose; those who understand the teachings, how could they be attached to words and be deluded about the principle? If the principle is understood, then the path of words is cut off; what words can be discussed? If the purpose is comprehended, then the activity of the mind ceases; what 'contemplation' can be contemplated? That which cannot be contemplated by mind and words can be said to be skillfully aligned with the emptiness within. On the seventeenth day of the tenth month of the year Gui Chou during the Kaiyuan era of Emperor Ming of Tang, he sat peacefully and manifested Nirvana. The stupa was built on the south side of West Mountain, and his posthumous title was Great Master Wuxiang (Master of No Form), and the stupa was named Jingguang (Pure Light).
Chan Master Shanjing of Sikong Mountain
Was the son of the Zhang family of Jiangzhou. He became a monk at a young age and received recognition in the room of Caoxi (Huineng, the Sixth Patriarch). He belonged to Wuxiang Temple on Sikong Mountain. In the third year of the Tianbao era of the Tang Dynasty, Emperor Xuanzong sent the envoy Yang Guangting to the mountain to collect evergreen vines. Therefore, he visited the Chan Master's room and respectfully asked: 'This disciple has admired the Buddha's path for a long time, and hopes that the Venerable One will be compassionate and give some guidance.' The Chan Master said: 'The great scholars of Chan Buddhism in the world are all gathered in the capital. When the envoy returns to the court, you can completely consult them. This poor monk lives in the mountains and forests and has nothing to teach.' Yang Guangting wept and bowed. The Chan Master said: 'Stop bowing to this poor monk. Are you here to seek the Buddha or to ask about the Way?' Guangting replied:
弟子智識昏昧。未審。佛之與道。其義云何。師曰。若欲求佛。即心是佛。若欲會道。無心是道。曰云何即心是佛。師曰。佛因心悟。心以佛彰。若悟無心。佛亦不有。曰云何無心是道。師曰。道本無心。無心名道。若了無心。無心即道。光庭作禮信受。既回闕庭。具以山中所遇奏聞。即敕光庭。詔師到京。敕住白蓮亭。越明年正月十五日。召兩街名僧碩學。赴內道場。與師闡揚佛理 時有遠禪師者。抗聲謂師曰。今對聖上。較量宗旨。應須直問直答。不假繁辭。只如禪師所見。以何為道。師曰。無心是道。遠曰。道因心有。何得言無心是道。師曰。道本無名。因心名道。心名若有。道不虛然。窮心既無。道憑何立。二俱虛妄。總是假名。遠曰。禪師見有身心是道已否。師曰。山僧身心。本來是道。遠曰。適言無心是道。今又言身心本來是道。豈不相違。師曰。無心是道。心泯道無。心道一如。故言無心是道。身心本來是道。道亦本是身心。身心本既是空。道亦窮源無有。遠曰。觀禪師形質甚小。卻會此理。師曰。大德只見山僧相。不見山僧無相。見相者。是大德所見。經云。凡所有相。皆是虛妄。若見諸相非相。即見其道。若以相為實。窮劫不能見道。遠曰。今請禪師。于相上說于無相。師曰。凈名經云。四大無主
【現代漢語翻譯】 現代漢語譯本： 弟子智識淺薄愚昧，未能明白。請問，佛（Buddha）與道（Dharma），它們的意義是什麼？ 師父說：『如果想要尋求佛，那麼你的心就是佛。如果想要領會道，那麼無心（Wu-xin）就是道。』 弟子問：『怎樣才能說心就是佛呢？』 師父說：『佛因心的覺悟而顯現，心因佛的彰顯而存在。如果領悟到無心，那麼佛也不存在了。』 弟子問：『怎樣才能說無心是道呢？』 師父說：『道原本沒有心，無心才叫做道。如果瞭解了無心，無心就是道。』 光庭（Guang-ting）行禮表示信服接受。回到朝廷后，將山中所遇到的情況全部上奏。皇帝就下令光庭，詔令師父到京城。皇帝讓師父住在白蓮亭（Bai-lian-ting）。 第二年正月十五日，皇帝召集京城兩街有名的僧人和大學者，到皇宮內的道場，與師父一起闡揚佛理。 當時有一位遠禪師（Yuan-chan-shi），大聲對師父說：『現在面對皇上，較量宗旨，應該直接提問直接回答，不需要繁瑣的言辭。就如禪師您所見，以什麼作為道？』 師父說：『無心是道。』 遠禪師說：『道因心而有，怎麼能說無心是道呢？』 師父說：『道原本沒有名字，因為心才有了道的名稱。心的名稱如果存在，道就不虛無了。窮究心既然是虛無的，道又憑藉什麼而立足呢？心和道二者都是虛妄的，都是假名。』 遠禪師說：『禪師您認為身心是道嗎？』 師父說：『山僧的身心，本來就是道。』 遠禪師說：『剛才說無心是道，現在又說身心本來是道，這豈不是互相矛盾嗎？』 師父說：『無心是道，心泯滅則道也泯滅，心與道本為一體，所以說無心是道。身心本來就是道，道也本來就是身心。身心本來就是空，道也追溯根源是虛無的。』 遠禪師說：『看禪師您的形體很小，卻能領會這個道理。』 師父說：『大德您只看到了山僧的相，沒有看到山僧的無相。看到相的人，是大德您所見到的。經書上說：凡是所有相，都是虛妄的。如果見到諸相非相，那就是見到了道。如果把相當作真實，窮盡時間也不能見到道。』 遠禪師說：『現在請禪師您，在相上說一說無相。』 師父說：『《維摩詰經》（Vimalakirti Sutra）上說：四大（四大，四大元素）無主。
【English Translation】 English version: Disciple is ignorant and dull. I don't understand. May I ask, what is the meaning of Buddha (Buddha) and Dharma (Dharma)? The Master said, 'If you want to seek the Buddha, then your mind is the Buddha. If you want to understand the Dharma, then no-mind (Wu-xin) is the Dharma.' Disciple asked, 'How can it be said that the mind is the Buddha?' The Master said, 'The Buddha is revealed through the enlightenment of the mind, and the mind exists through the manifestation of the Buddha. If you realize no-mind, then the Buddha does not exist either.' Disciple asked, 'How can it be said that no-mind is the Dharma?' The Master said, 'The Dharma originally has no mind; no-mind is called the Dharma. If you understand no-mind, no-mind is the Dharma.' Guang-ting bowed and expressed his belief and acceptance. After returning to the court, he reported everything he encountered in the mountains. The emperor then ordered Guang-ting to summon the Master to the capital. The emperor had the Master reside in the White Lotus Pavilion (Bai-lian-ting). On the fifteenth day of the first month of the following year, the emperor summoned famous monks and scholars from both streets of the capital to the inner monastery to expound the Buddhist principles with the Master. At that time, there was a Zen Master Yuan (Yuan-chan-shi) who loudly said to the Master, 'Now, in front of the Emperor, comparing the tenets, we should ask directly and answer directly, without verbose words. As the Zen Master sees it, what is taken as the Dharma?' The Master said, 'No-mind is the Dharma.' Zen Master Yuan said, 'The Dharma exists because of the mind, how can you say that no-mind is the Dharma?' The Master said, 'The Dharma originally has no name; it is because of the mind that the name of the Dharma exists. If the name of the mind exists, the Dharma is not empty. Since the investigation of the mind is empty, what does the Dharma rely on to stand? Both the mind and the Dharma are illusory, and they are all false names.' Zen Master Yuan said, 'Does the Zen Master see the body and mind as the Dharma?' The Master said, 'This monk's body and mind are originally the Dharma.' Zen Master Yuan said, 'Just now you said that no-mind is the Dharma, and now you say that the body and mind are originally the Dharma. Isn't this contradictory?' The Master said, 'No-mind is the Dharma, when the mind is extinguished, the Dharma is also extinguished. The mind and the Dharma are originally one, so it is said that no-mind is the Dharma. The body and mind are originally the Dharma, and the Dharma is also originally the body and mind. Since the body and mind are originally empty, the Dharma also traces back to its source and is non-existent.' Zen Master Yuan said, 'Seeing that the Zen Master's form is very small, yet you can understand this principle.' The Master said, 'Virtuous One, you only see this monk's form, but you do not see this monk's formlessness. The one who sees the form is what the Virtuous One sees. The scriptures say: All forms are illusory. If you see that all forms are not forms, then you have seen the Dharma. If you take form as reality, you will not be able to see the Dharma even after endless time.' Zen Master Yuan said, 'Now, please Zen Master, speak about formlessness in terms of form.' The Master said, 'The Vimalakirti Sutra (Vimalakirti Sutra) says: The four elements (四大, the four great elements) have no owner.'
。身亦無我。無我所見。與道相應。大德若以四大有主。是我。若有我見。窮劫不可會道也。遠聞語失色。逡巡避席師有偈曰。四大無主復如水。遇曲逢直無彼此。凈穢兩處不生心。壅決何曾有二意。觸境但似水無心。在世縱橫有何事。復曰。一大如是。四大亦然。若明四大無主。即悟無心。若了無心。自然契道 志明問。若言無心是道。瓦礫無心。亦應是道。又曰。身心本來是道。四生十類。皆有身心。亦應是道。師曰。大德。若作見聞覺知解會。與道懸殊。即是求見聞覺知之人。非是求道之人。經云。無眼耳鼻舌身意。六根尚無。見聞覺知。憑何而立。窮本不有。何處存心。焉得不同草木瓦礫。明杜口而退。師有偈曰。見聞覺知無障礙。聲香味觸常三昧如鳥空中只么飛。無取無舍無憎愛。若會應處本無心。始得名為觀自在 真禪問。道既無心。佛有心否。佛之與道是一是二。師曰。不一不二。曰佛度眾生。為有心故。道不度人。為無心故。一度一不度。何得無二。師曰。若言佛度眾生。道無度者。此是大德妄生二見。如山僧。即不然。佛是虛名。道亦妄立。二俱不實。總是假名。一假之中。如何分二。曰佛之與道。總是假名。當立名時。是誰為立。若有立者。何得言無。師曰。佛之與道。因心而立。推窮立心。心
【現代漢語翻譯】 現代漢語譯本：身體也沒有『我』（ātman）。沒有執著于『我』的見解，這才能與『道』（dharma）相應。大德（bhadanta），如果認為四大（mahābhūta）有主宰，那就是『我』。如果有了『我』的見解，窮盡劫數也無法與『道』相合。』遠聞』聽了這話，臉色都變了，退席避開。師父有偈語說：『四大沒有主宰，就像水一樣，遇到彎曲就彎曲，遇到筆直就筆直，沒有彼此之分。在乾淨和污穢的地方都不生心，堵塞和決堤又何曾有二種意圖？接觸外境就像水一樣沒有心，活在世上縱橫馳騁又有什麼事呢？』又說：『一個大（mahābhūta）是這樣，四大也是這樣。如果明白四大沒有主宰，就領悟了無心。如果瞭解了無心，自然就與『道』相契合。』 志明問：『如果說無心是『道』，瓦礫沒有心，也應該是『道』了。』又說：『身心本來就是『道』，四生十類（caturyoni-daśa-gati）都有身心，也應該是『道』了。』師父說：『大德，如果從見聞覺知（darśana-śravaṇa-jñāna-vijñāna）去理解，那就與『道』相差太遠了，那就是在追求見聞覺知的人，而不是在追求『道』的人。《經》中說：沒有眼耳鼻舌身意（cakṣu-śrotra-ghrāṇa-jihvā-kāya-manas），六根（ṣaḍindriya）尚且沒有，見聞覺知又憑什麼存在呢？追究根本本來就沒有，哪裡存在心呢？怎麼能和草木瓦礫不同呢？』明杜口不語而退。師父有偈語說：『見聞覺知沒有障礙，聲香味觸（śabda-gandha-rasa-sparśa）常常處於三昧（samādhi）之中。就像鳥在空中只是那樣飛翔，沒有取捨，沒有憎愛。如果領會到應處本來就沒有心，才能稱作觀自在（Avalokiteśvara）。』 真禪問：『『道』既然無心，佛（Buddha）有心嗎？佛與『道』是一還是二？』師父說：『不一不二。』（真禪）說：『佛度化眾生，因為有心。『道』不度人，因為無心。一個度，一個不度，怎麼能說沒有二呢？』師父說：『如果說佛度化眾生，『道』沒有度化，這是大德妄生二見。像山僧（śramaṇa）我就不這樣認為。佛是虛名，『道』也是妄立，二者都不真實，都是假名。一個假名之中，如何分出二呢？』（真禪）說：『佛與『道』，總是假名，當立名時，是誰來立的？如果有人來立，怎麼能說沒有呢？』師父說：『佛與『道』，因心而立。推究立心，心
【English Translation】 English version: The body also has no 'self' (ātman). Having no views attached to 'self' is in accordance with the 'dharma'. If, bhadanta, you believe that the four great elements (mahābhūta) have a master, that is 'self'. If you have views of 'self', you cannot be in accord with the 'dharma' even after endless kalpas. 'Yuanwen' turned pale upon hearing this and withdrew from his seat. The master has a gatha: 'The four great elements have no master, like water, bending when meeting curves, straightening when meeting straightness, without distinction of one or the other. Not giving rise to mind in clean or defiled places, how could blockage and bursting have two intentions? Contacting external circumstances is like water having no mind, what is there to do living freely in the world?' He further said, 'One great element is like this, so are the four great elements. If you understand that the four great elements have no master, you will realize no-mind. If you understand no-mind, you will naturally be in accord with the 'dharma'.' Zhiming asked, 'If it is said that no-mind is the 'dharma', then tiles and pebbles have no mind, so they should also be the 'dharma'.' He also said, 'Body and mind are originally the 'dharma', the four types of birth and ten realms (caturyoni-daśa-gati) all have body and mind, so they should also be the 'dharma'.' The master said, 'Bhadanta, if you understand through seeing, hearing, knowing, and perceiving (darśana-śravaṇa-jñāna-vijñāna), then you are far from the 'dharma', you are seeking the person who sees, hears, knows, and perceives, not the person who seeks the 'dharma'. The sutra says, 'Without eye, ear, nose, tongue, body, mind (cakṣu-śrotra-ghrāṇa-jihvā-kāya-manas), the six senses (ṣaḍindriya) do not exist, so what do seeing, hearing, knowing, and perceiving rely on? Tracing back to the root, they do not exist, where does the mind exist? How can it be different from grass, trees, tiles, and pebbles?' Ming closed his mouth and withdrew. The master has a gatha: 'Seeing, hearing, knowing, and perceiving have no obstruction, sound, smell, taste, touch (śabda-gandha-rasa-sparśa) are always in samadhi (samādhi). Like a bird flying in the sky, without taking or rejecting, without hatred or love. If you understand that there is originally no mind where it should be, then you can be called Avalokiteśvara (Avalokiteśvara).' Zhenchan asked, 'Since the 'dharma' has no mind, does the Buddha (Buddha) have mind? Are the Buddha and the 'dharma' one or two?' The master said, 'Not one, not two.' (Zhenchan) said, 'The Buddha liberates sentient beings because he has mind. The 'dharma' does not liberate people because it has no mind. One liberates, one does not liberate, how can you say there is no two?' The master said, 'If you say that the Buddha liberates sentient beings and the 'dharma' does not liberate, then you, bhadanta, are falsely creating dualistic views. I, the śramaṇa (śramaṇa), do not think so. Buddha is an empty name, and 'dharma' is also falsely established. Neither is real, both are false names. How can you divide two within one false name?' (Zhenchan) said, 'Buddha and 'dharma' are always false names, when establishing the name, who establishes it? If someone establishes it, how can you say there is no one?' The master said, 'Buddha and 'dharma' are established because of mind. Investigating the establishing of mind, the mind
亦是無。心既是無。即悟二俱不實。知如夢幻。即悟本空。強立佛道二名。此是二乘人見解。師乃說無修無作偈曰。見道方修道。不見覆何修。道性如虛空。虛空何所修。遍觀修道者。撥火覓浮漚。但看弄傀儡。線斷一時休 法空問。佛之與道。俱是假名。十二分教亦應不實。何以從前尊宿。皆言修道。師曰。大德錯會經意。道本無修。大德強修。道本無作。大德強作。道本無事。強生多事。道本無知。于中強知。如此見解。與道相違。從前尊宿。不應如是。自是大德不會。請思之。師有偈曰。道體本無修。不修自合道。若起修道心。此人不會道。棄卻一真性。卻入鬧浩浩。忽逢修道人。第一莫向道 安禪問。道既假名。佛云妄立。十二分教。亦是接物度生。一切是妄。以何為真。師曰。為有妄故。將真對妄。推窮妄性本空。真亦何曾有。故知。真妄總是假名。二事對治。都無實體。窮其根本。一切皆空。曰既言一切是妄。妄亦同真。真妄無殊。復是何物。師曰。若言何物。何物亦妄。經云無相。似無比況。言語道斷。如鳥飛空。安慚伏。不知所措。師有偈曰。推真真無相。窮妄妄無形。返觀推窮心。知心亦假名。會道亦如此。到頭亦只寧 達性問。禪師至妙微真。真妄雙泯。佛道兩亡。修行性空。名相不實。世界如
【現代漢語翻譯】 現代漢語譯本：也是沒有。心既然是沒有，就領悟到佛和道二者都是不真實的，知道它們如同夢幻，就領悟到其本性是空。勉強設立佛和道這兩個名稱，這是二乘人的見解。師父於是說了一首無修無作的偈語：『見到道才能修道，沒見到又修什麼呢？道的本性如同虛空，虛空又能修什麼呢？遍觀那些修道的人，如同撥開火焰尋找水泡。只看那些玩弄傀儡的人，線斷了就一時停止。』 法空問：『佛和道，都是假名，十二分教（Dvadashanga-dharma，佛教經文的十二種分類）也應該是不真實的。為什麼從前的尊宿（Zunsu，德高望重的僧人）都說要修道呢？』師父說：『大德（Dade，對僧人的尊稱）錯會了經文的意思。道本來就無需修，大德卻勉強去修；道本來就無需造作，大德卻勉強去造作；道本來就無事，卻強行生出許多事端；道本來就無知，卻在其中強行認知。這樣的見解，與道是相違背的。從前的尊宿，不應該像這樣，只是大德您自己沒有領會，請仔細思考。』師父有一首偈語：『道的本體本來就無需修，不修自然就與道相合。如果生起修道的心，這個人就不會領會道。拋棄唯一真實的自性，卻進入喧鬧的塵世。忽然遇到修道的人，首先不要向他說道。』 安禪問：『道既然是假名，佛說是妄立，十二分教，也只是接引眾生、度化眾生，一切都是虛妄的。那麼，以什麼為真呢？』師父說：『因為有虛妄，所以才用真來對應虛妄。推究虛妄的本性，本來就是空，那麼真又何曾存在過呢？所以要知道，真和妄都是假名，這二者是相對而存在的，都沒有實體。窮究其根本，一切都是空。』安禪說：『既然說一切都是虛妄，那麼虛妄也等同於真，真和妄沒有區別，又是什麼東西呢？』師父說：『如果說是什麼東西，那麼這個「東西」也是虛妄的。經書上說「無相」，沒有可以比擬的事物。言語的道路斷絕，如同鳥兒飛過天空。』安禪慚愧信服，不知如何是好。師父有一首偈語：『推究真，真沒有相；窮究妄，妄沒有形。反過來觀察推究心，知道心也是假名。領會道也是如此，到頭來也只是寧靜。』 達性問：『禪師的教誨精妙而真實，真和妄都消泯了，佛和道都消失了，修行和自性都是空，名相不真實，世界如...
【English Translation】 English version: It is also non-existent. Since the mind is non-existent, one realizes that both Buddha and the Tao are unreal, knowing them to be like dreams and illusions, one realizes their fundamental emptiness. Forcibly establishing the two names of Buddha and Tao, this is the view of those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). The master then spoke a verse of no-cultivation and no-action: 'Only when the Tao is seen can it be cultivated, if not seen, what is there to cultivate? The nature of the Tao is like empty space, what can be cultivated in empty space? Observing all those who cultivate the Tao, it is like searching for bubbles in a fire. Just watch those who play with puppets, when the string breaks, it stops for a moment.' Fakong asked: 'Buddha and the Tao are both false names, and the Twelve Divisions of the Teachings (Dvadashanga-dharma) should also be unreal. Why did the venerable monks (Zunsu) of the past all say to cultivate the Tao?' The master said: 'Virtuous One (Dade, a respectful term for monks), you have misunderstood the meaning of the scriptures. The Tao is fundamentally without cultivation, yet you forcibly cultivate it; the Tao is fundamentally without action, yet you forcibly act; the Tao is fundamentally without affairs, yet you forcibly create many affairs; the Tao is fundamentally without knowledge, yet you forcibly seek knowledge within it. Such a view is contrary to the Tao. The venerable monks of the past should not have been like this, it is just that you yourself have not understood, please think carefully.' The master has a verse: 'The substance of the Tao is fundamentally without cultivation, without cultivation it naturally accords with the Tao. If the mind of cultivation arises, this person will not understand the Tao. Abandoning the one true nature, one enters the noisy world. If you suddenly encounter a person cultivating the Tao, first do not speak to him about the Tao.' Anchan asked: 'Since the Tao is a false name, and the Buddha said it is falsely established, and the Twelve Divisions of the Teachings are only for receiving and delivering sentient beings, everything is illusory. Then, what is true?' The master said: 'Because there is illusion, we use truth to correspond to illusion. Investigating the nature of illusion, it is fundamentally empty, then how could truth ever exist? Therefore, know that truth and illusion are both false names, these two exist in opposition to each other, and neither has substance. Investigating their root, everything is empty.' Anchan said: 'Since you say that everything is illusory, then illusion is also the same as truth, there is no difference between truth and illusion, then what is it?' The master said: 'If you say what is it, then this 'what' is also illusory. The scriptures say 'without form', there is nothing that can be compared to it. The path of language is cut off, like a bird flying through the sky.' Anchan was ashamed and submitted, not knowing what to do. The master has a verse: 'Investigating truth, truth has no form; investigating illusion, illusion has no shape. Turning back to observe and investigate the mind, knowing that the mind is also a false name. Understanding the Tao is also like this, in the end it is only tranquility.' Daxing asked: 'The Zen master's teachings are subtle and true, both truth and illusion are extinguished, both Buddha and the Tao disappear, cultivation and nature are empty, names and forms are unreal, the world is like...'
幻。一切假名。作此解時。不可斷絕眾生善惡二根。師曰。善惡二根。皆因心有。窮心若有。根亦非虛。推心既無。根因何立。經云。善不善法。從心化生。善惡業緣。本無有實。師有偈曰。善既從心生。惡豈離心有。善惡是外緣。於心實不有。舍惡歸何處。取善令誰守。傷嗟二見人。攀緣兩頭走。若悟本無心。始悔從前咎 又有近臣問曰。此身從何而來。百年之後。復歸何處。師曰。如人夢時。從何而來。睡覺時。從何而去。曰夢時不可言無。既覺不可言有。雖有有無。來往無所。師曰。貧道此身。亦如其夢。師有偈曰。視生如在夢。夢裡實是鬧。忽覺萬事休。還同睡時悟。智者會悟夢。迷人信夢鬧。會夢如兩般。一悟無別悟。富貴與貧賤。更無分別路。唐肅宗上元辛丑年歸寂。謚大曉禪師。
玄䇿禪師
婺州金華人。遊方時。屆于河朔。有智隍者。曾謁黃梅。自謂正受。師知隍所得未真。往問曰。汝坐於此作么。隍曰入定。師曰。汝言入室。有心耶。無心耶。若有心者。一切蠢動之類。皆應得定。若無心者。一切草木之流。亦合得定。曰我正入定時。則不見有有無之心。師曰。既不見有有無之心。即是常定。何有出入。若有出入。則非大定。隍無語。良久問師嗣誰。師曰。我師曹溪六祖。曰六祖以何
【現代漢語翻譯】 現代漢語譯本：幻象。一切都是虛假的名稱。在這樣理解的時候，不可斷絕眾生的善惡兩種根源。禪師說：善惡兩種根源，都是因為心中有。追究到極處，如果心是真實存在的，那麼善惡之根也不是虛假的。推究到極處，如果心根本不存在，那麼善惡之根又依什麼而存在呢？經書上說：善與不善的法，都是從心中化生出來的。善惡的業緣，本來就沒有真實的存在。禪師有偈語說：善既然是從心中產生，惡難道能離開心而存在嗎？善惡是外在的因緣，在心中實際上並不存在。捨棄惡要歸向何處？取來善又讓誰來守護？可悲啊，那些執著於二元對立的人，攀緣于兩端而奔走。如果領悟到本來就沒有心，才會後悔從前所犯的過錯。又有近臣問道：這個身體從哪裡來？百年之後，又歸向何處？禪師說：就像人做夢的時候，從哪裡來？睡覺醒來的時候，又到哪裡去？近臣說：做夢的時候不能說沒有，既然醒來又不能說有。雖然有有無，來去都沒有固定的處所。禪師說：貧僧的這個身體，也像夢一樣。禪師有偈語說：看待生命就像在做夢，夢裡實在是喧鬧。忽然醒悟萬事都停止了，還像睡覺時醒悟一樣。有智慧的人會領悟夢境，迷惑的人相信夢境是真實的。領悟夢境就像兩種情況，一旦領悟就沒有區別了。富貴與貧賤，更沒有分別的道路。唐肅宗上元辛丑年圓寂，謚號大曉禪師。 玄策禪師 婺州金華人。遊歷四方時，到達河朔。有位名叫智隍的人，曾經拜訪過黃梅，自認為得到了真正的禪定。玄策禪師知道智隍所得到的並非真正的禪定，前去問道：你坐在這裡做什麼？智隍說：入定。玄策禪師說：你說入定，是有心呢，還是無心呢？如果是有心，那麼一切蠢動的生物，都應該能夠入定。如果是無心，那麼一切草木之類，也應該能夠入定。智隍說：我正在入定的時候，就看不見有有無之心。玄策禪師說：既然看不見有有無之心，那就是常定，哪裡還有出入？如果有出入，那就不是大定。智隍無話可說。過了很久，問道：禪師您師承何人？玄策禪師說：我的老師是曹溪六祖。智隍問：六祖以什麼
【English Translation】 English version: Illusion. All are false names. When understanding in this way, one must not cut off the two roots of good and evil in sentient beings. The Master said: The two roots of good and evil both arise from the mind. If, upon thorough investigation, the mind is real, then the roots are not false. If, upon investigation, the mind is fundamentally non-existent, then upon what do the roots rely? The sutra says: Good and non-good dharmas are transformed and born from the mind. The karmic conditions of good and evil are fundamentally without reality. The Master has a verse: Since good arises from the mind, how can evil exist apart from the mind? Good and evil are external conditions, and in the mind, they are truly non-existent. Where does one go to discard evil? Who is there to guard the acquired good? Alas, those who cling to dualistic views, grasping at both ends and running. If one awakens to the fundamental absence of mind, one will then regret past faults. A close minister then asked: Where does this body come from? Where does it return after a hundred years? The Master said: Like a person in a dream, where do they come from? When waking from sleep, where do they go? The minister said: In a dream, one cannot say there is nothing, and upon waking, one cannot say there is something. Although there is existence and non-existence, coming and going have no fixed place. The Master said: This poor monk's body is also like a dream. The Master has a verse: View life as being in a dream; in the dream, it is truly noisy. Suddenly awakening, all things cease, just like awakening from sleep. The wise understand the dream, while the deluded believe the dream is real. Understanding the dream is like two situations; once awakened, there is no different awakening. Wealth and poverty have no separate paths. Emperor Suzong of Tang passed away in the Xin Chou year of the Shangyuan era and was given the posthumous title of Great Awakening Zen Master (Da Xiao Chanshi). Zen Master Xuan Ce A person from Jinhua (Jinhua, city in Zhejiang) in Wuzhou (Wuzhou, ancient prefecture in Zhejiang). While traveling, he arrived in Hebei (Hebei, province in northern China). There was a person named Zhihuang who had visited Huangmei (Huangmei, a mountain in Hubei province, known as the location of the Fourth and Fifth Patriarchs of Chan Buddhism) and claimed to have attained true samadhi (Samadhi, a state of meditative consciousness). The Master knew that what Zhihuang had attained was not genuine, so he went and asked: What are you doing sitting here? Zhihuang said: Entering samadhi. The Master said: When you say 'entering samadhi,' is it with mind or without mind? If it is with mind, then all moving creatures should be able to enter samadhi. If it is without mind, then all plants and trees should also be able to enter samadhi. Zhihuang said: When I am entering samadhi, I do not see the mind of existence or non-existence. The Master said: Since you do not see the mind of existence or non-existence, that is constant samadhi. Where is there coming and going? If there is coming and going, then it is not great samadhi. Zhihuang was speechless. After a long time, he asked: Who is your teacher? The Master said: My teacher is the Sixth Patriarch of Caoxi (Caoxi, the location of the Sixth Patriarch Huineng's monastery). Zhihuang asked: What did the Sixth Patriarch
為禪定。師曰。我師云。夫妙湛圓寂。體用如如。五陰本空。六塵非有。不出不入。不定不亂。禪性無住。離住禪寂。禪性無生。離生禪想。心如虛空。亦無虛空之量。隍聞此說。遂造于曹溪。請決疑翳。而祖意與師冥符。隍始開悟。師后卻歸金華。大開法席。
河北智隍禪師
始參五祖。雖嘗咨決。而循乎漸行。乃往河北。結庵長坐。積二十餘載。不見惰容。后遇玄䇿激勵。遂往參六祖。祖愍其遠來。便垂開決。師于言下豁然契悟。前二十年所得心。都無影響。其夜。河北檀越士庶。忽聞空中有聲曰。隍禪師今日得道也。后回河北開化。
南陽慧忠國師
越州諸暨冉氏子。自受心印。居南陽白崖山黨子谷。四十餘祀不下山。道行聞于帝里。唐肅宗上元二年。敕中使孫朝進。赍詔徴赴京。待以師禮。初居千福寺西禪院。及代宗臨御。復迎止光澤精藍。十有六載 時有西天大耳三藏到京。云得他心通。肅宗命國師試驗。三藏才見師。便禮拜立於右邊。師問曰。汝得他心通耶。對曰不敢。師曰。汝道。老僧即今在甚麼處。曰和尚是一國之師。何得卻去西川看競渡。良久再問。汝道。老僧即今在甚麼處。曰和尚是一國之師。何得卻在天津橋上。看弄猢猻。師良久復問。汝道。老僧只今在甚麼處。藏
{ "translations": [ "現代漢語譯本：", "關於禪定。智隍禪師說：『我的老師說，那精妙澄澈、圓滿寂靜的境界，其本體和作用是如如不動的。五蘊（色、受、想、行、識）原本是空，六塵（色、聲、香、味、觸、法）並非真實存在。既不向外也不向內，既不靜止也不散亂。禪的本性是沒有執著的，要遠離對禪定寂靜的執著。禪的本性是無生的，要遠離對禪的思慮。心就像虛空一樣，也沒有虛空的大小可言。』智隍禪師聽了這些話，於是前往曹溪，請求六祖慧能大師解答他的疑惑。結果，六祖慧能大師的禪意與他老師的禪意暗合，智隍禪師這才開悟。之後，智隍禪師返回金華，廣開法席。", "", "河北智隍禪師", "最初參拜五祖弘忍大師，雖然曾經請教過，但還是遵循漸悟的修行方式。於是前往河北，結廬而坐，長期禪修二十多年，沒有絲毫懈怠。後來遇到玄策禪師的激勵，於是前往參拜六祖慧能大師。六祖慧能大師憐憫他遠道而來，便開示指點他。智隍禪師在聽聞開示的當下，豁然開悟，之前二十年所領悟的心得，都變得毫無意義。當天晚上，河北的信徒們忽然聽到空中有聲音說：『智隍禪師今天得道了！』之後，智隍禪師回到河北弘揚佛法。", "", "南陽慧忠國師（慧忠禪師）", "是越州諸暨冉氏的兒子。自從領受了心印之後，居住在南陽白崖山黨子谷，四十年沒有下山。他的道行傳到了京城。唐肅宗上元二年，派遣中使孫朝進，帶著詔書徵召他前往京城，以對待老師的禮節對待他。最初居住在千福寺西禪院。等到唐代宗即位后，又迎接他到光澤精藍居住，在那裡住了十六年。當時有位來自西天的大耳三藏（精通佛法的人）來到京城，聲稱自己得到了他心通（能知他人心念的神通）。唐肅宗命令慧忠國師試驗他。大耳三藏剛見到慧忠國師，便禮拜後站在右邊。慧忠國師問道：『你得到了他心通嗎？』大耳三藏回答說：『不敢當。』慧忠國師說：『你說說看，老僧現在在哪裡？』大耳三藏說：『和尚是一國之師，怎麼卻跑到西川去看賽龍舟？』過了很久，慧忠國師再次問道：『你說說看，老僧現在在哪裡？』大耳三藏說：『和尚是一國之師，怎麼卻在天津橋上看耍猴戲？』慧忠國師過了很久又問道：『你說說看，老僧現在在哪裡？』大耳三藏（無言以對）。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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罔測。師叱曰。這野狐精。他心通在甚麼處。藏無對(僧問仰山曰。大耳三藏第三度為甚麼不見國師。山曰。前兩度是涉境心。后入自受用三昧。所以不見 又有僧問玄沙。沙曰。汝道前兩度還見么 玄覺云。前兩度見。後來為甚麼不見。且道利害在甚麼處 僧問趙州。大耳三藏。第三度不見國師。未審。國師在甚麼處。州云。在三藏鼻孔上。僧后問玄沙。既在鼻孔上。為甚麼不見。沙云。只為太近) 一日喚侍者。者應諾。如是三召三應。師曰。將謂吾孤負汝。卻是汝孤負吾。(僧問玄沙。國師喚侍者。意作么生。沙云。卻是侍者會。云居錫云。且道侍者會不會。若道會。國師又道汝孤負吾。若道不會。玄沙又道。卻是侍者會。且作么生商量。玄覺徴問僧。甚麼處是侍者會處。僧云。若不會。爭解恁么應。玄覺云。汝少會在。又云。若於這裡。商量得去。便識玄沙。僧問法眼。國師喚侍者。意作么生。眼云。且去別時來。云居錫云。法眼恁么道。為復明國師意。不明國師意 僧問趙州。國師喚侍者。意作么生。趙州云。如人暗裡書字。字雖不成。文彩已彰) 南泉到參。師問。甚麼處來。曰江西來。師曰。還將得馬師真來否。曰只這是。師曰。背後底聻。南泉便休。(長慶棱云。大似不知 保福展云。幾不到和。
【現代漢語翻譯】 現代漢語譯本 罔測（無法推測）。 溈山呵斥道：『你這野狐精！他心通（能知他人心念的神通）在哪裡？』 藏無對（沒有回答）。 （有僧人問仰山：『大耳三藏（傳說中耳朵很大的三藏法師）第三次為什麼沒見到國師（一國之師，這裡指有道高僧）？』 仰山說：『前兩次是涉境心（心隨外境而動），後來入自受用三昧（自己享受禪定之樂），所以沒見到。』 又有僧人問玄沙：『你說前兩次還見到嗎？』 玄覺說：『前兩次見到，後來為什麼沒見到？且說利害在哪裡？』 有僧人問趙州：『大耳三藏第三次沒見到國師，請問國師在哪裡？』 趙州說：『在三藏鼻孔上。』 僧人後來問玄沙：『既然在鼻孔上，為什麼沒見到？』 玄沙說：『只因爲太近了。』） 一日，溈山呼喚侍者。侍者應諾。如此三次呼喚，三次應諾。 溈山說：『我以為我辜負了你，卻是你辜負了我。』 （有僧人問玄沙：『國師呼喚侍者，意圖是什麼？』 玄沙說：『卻是侍者會意。』 云居錫說：『且說侍者會意不會意？如果說會意，國師又說你辜負了我；如果說不會意，玄沙又說卻是侍者會意。且怎麼商量？』 玄覺質問僧人：『什麼地方是侍者會意之處？』 僧人說：『如果不會意，怎麼能這樣應答？』 玄覺說：『你很少會意。』又說：『如果在這裡商量得通，便認識玄沙。』 有僧人問法眼：『國師呼喚侍者，意圖是什麼？』 法眼說：『且去，別的時候再來。』 云居錫說：『法眼這樣說，是明白國師的意圖，還是不明白國師的意圖？』 有僧人問趙州：『國師呼喚侍者，意圖是什麼？』 趙州說：『如同人在暗裡寫字，字雖然不成形，但文采已經彰顯。』） 南泉（南泉普愿禪師）來參拜溈山。 溈山問：『從什麼地方來？』 南泉說：『從江西來。』 溈山說：『還把馬師（馬祖道一禪師）的真帶來嗎？』 南泉說：『只有這個就是。』 溈山說：『背後那個呢？』 南泉便休（無言以對）。 （長慶棱說：『很像不知道。』 保福展說：『幾乎不到和。』）
【English Translation】 English version Wang Ce (Immeasurable). The master scolded: 'You wild fox spirit! Where is your telepathy (the supernatural power to know the thoughts of others)?' Cang Wu replied nothing (did not answer). (A monk asked Yangshan: 'Why didn't Great-Eared Tripitaka (a legendary Tripitaka master with very large ears) see the National Teacher (a teacher of the nation, here referring to a virtuous and eminent monk) the third time?' Yangshan said: 'The first two times were with a mind involved with external circumstances (the mind moves with external circumstances), later he entered the Samadhi of Self-Enjoyment (enjoying the bliss of meditation), so he didn't see him.' Another monk asked Xuansha: 'Do you say he saw him the first two times?' Xuanjue said: 'He saw him the first two times, why didn't he see him later? And where does the advantage or disadvantage lie?' A monk asked Zhaozhou: 'Great-Eared Tripitaka didn't see the National Teacher the third time, may I ask, where is the National Teacher?' Zhaozhou said: 'On Tripitaka's nostril.' The monk later asked Xuansha: 'Since he is on the nostril, why didn't he see him?' Xuansha said: 'Just because he is too close.') One day, Weishan called the attendant. The attendant responded. He called three times and the attendant responded three times. Weishan said: 'I thought I had failed you, but it is you who have failed me.' (A monk asked Xuansha: 'What was the National Teacher's intention in calling the attendant?' Xuansha said: 'It is the attendant who understood.' Yunjuxi said: 'Let's say, did the attendant understand or not? If you say he understood, the National Teacher also said you failed me; if you say he didn't understand, Xuansha also said it was the attendant who understood. How should we discuss this?' Xuanjue questioned the monk: 'Where is the attendant's understanding?' The monk said: 'If he didn't understand, how could he respond like that?' Xuanjue said: 'You understand very little.' He also said: 'If you can discuss this through, you will recognize Xuansha.' A monk asked Fayan: 'What was the National Teacher's intention in calling the attendant?' Fayan said: 'Go now, come back another time.' Yunjuxi said: 'Is Fayan saying this to clarify the National Teacher's intention, or not to clarify the National Teacher's intention?' A monk asked Zhaozhou: 'What was the National Teacher's intention in calling the attendant?' Zhaozhou said: 'It is like a person writing characters in the dark, although the characters are not formed, the literary brilliance is already evident.') Nanquan (Zen Master Nanquan Puyuan) came to pay respects to Weishan. Weishan asked: 'Where do you come from?' Nanquan said: 'I come from Jiangxi.' Weishan said: 'Did you bring the true essence of Master Ma (Zen Master Mazu Daoyi) with you?' Nanquan said: 'This is it.' Weishan said: 'What about the one behind it?' Nanquan then remained silent (had no response). (Changqing Leng said: 'It's very much like not knowing.' Baofu Zhan said: 'Almost didn't reach harmony.')
尚此間 云居錫云。此二尊宿。盡扶背後。只如南泉休去。為當扶面前。扶背後) 麻谷到參。繞禪床三匝。振錫而立。師曰。汝既如是。吾亦如是。谷又振錫。師叱曰。這野狐精出去 上堂。禪宗學者。應遵佛語。一乘了義。契自心源。不了義者。互不相許。如師子身中蟲。夫為人師。若涉名利。別開異端。則自他何益。如世大匠。斤斧不傷其手。香象所負。非驢能堪 僧問。若為得成佛去。師曰。佛與眾生。一時放卻。當處解脫。曰作么生得相應去。師曰。善惡不思。自見佛性。曰若為得證法身。師曰。越毗盧之境界。曰清凈法身。作么生得。師曰。不著佛求耳。曰阿那個是佛。師曰。即心是佛。曰心有煩惱否。師曰。煩惱性自離。曰豈不斷耶。師曰。斷煩惱者。即名二乘。煩惱不生。名大涅槃 問。坐禪看靜。此復若為。師曰。不垢不凈。寧用起心而看凈相 問。禪師見十方虛空。是法身否。師曰以想心取之。是顛倒見 問。即心是佛。可更修萬行否。師曰。諸聖皆具二嚴。豈撥無因果耶。又曰。我今答汝。窮劫不盡。言多去道遠矣。所以道。說法有所得。斯則野干鳴。說法無所得。是名師子吼 上堂。青蘿夤緣。直上寒松之頂。白雲淡濘。出沒太虛之中。萬法本閑。而人自鬧 師問僧。近離。甚處。曰南方
{ "translations": [ "現代漢語譯本：", "再說云居錫（Yunju Xi）這兩位尊宿，都只是扶著背後（比喻只教人守成，不教人開創）。如果南泉（Nanquan）要休息，是應該扶著前面，還是扶著背後呢？", "麻谷（Magu）來參拜，繞著禪床轉了三圈，然後振錫杖而立。南泉說：『你既然這樣，我也就只能這樣。』麻谷又振錫杖。南泉呵斥道：『這野狐精，出去！』", "上堂說法時，南泉說：『禪宗的學者，應該遵循佛的教誨，以一乘（Ekayana，唯一能達到解脫的道路）了義（徹底的意義）來契合自己的心源。對於不了義（不徹底的意義），彼此不應認可。這就像獅子身上的蟲子一樣。作為人師，如果追求名利，另立異端，那麼對自己和他人有什麼好處呢？就像世上的大匠，斧頭不會傷到自己的手。香象（象徵菩薩的大象）所能負擔的，不是驢子所能承受的。』", "有僧人問：『要怎樣才能成佛呢？』南泉說：『佛與眾生，一時都放下，當下就能解脫。』僧人問：『要怎樣才能相應呢？』南泉說：『善惡都不思量，自然就能見到佛性。』僧人問：『要怎樣才能證得法身（Dharmakaya，佛的真身）呢？』南泉說：『超越毗盧（Vairocana，光明遍照）的境界。』僧人問：『清凈法身，要怎樣才能得到呢？』南泉說：『不執著于佛去求。』僧人問：『哪個是佛呢？』南泉說：『即心是佛。』僧人問：『心有煩惱嗎？』南泉說：『煩惱的本性自然是遠離的。』僧人問：『難道不需要斷除嗎？』南泉說：『斷除煩惱的人，就叫做二乘（聲聞乘和緣覺乘）。煩惱不生起，就叫做大涅槃（Mahaparinirvana，徹底的寂滅）。』", "有人問：『坐禪看靜，這又該怎麼理解呢？』南泉說：『不垢不凈，哪裡需要起心去看清凈的景象呢？』", "有人問：『禪師見到十方虛空，是法身嗎？』南泉說：『用想像的心去取，這是顛倒的見解。』", "有人問：『即心是佛，還可以再修萬行嗎？』南泉說：『諸聖都具備二嚴（福德和智慧），難道可以否定因果嗎？』南泉又說：『我現在回答你，窮盡劫數也說不完。說得越多，離道越遠。所以說，說法有所得，那就是野干（一種野獸）的叫聲；說法無所得，才叫做獅子吼。』", "上堂說法時，南泉說：『青蘿纏繞，一直攀登上寒松的頂端；白雲飄蕩，出沒于廣闊的太虛之中。萬法本來是清閑的，而人自己卻在擾鬧。』", "南泉問僧人：『最近從哪裡來？』僧人回答：『南方。』", 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。師曰。南方知識。以何法示人。曰南方知識祇道。一朝風火散后。如蛇退皮。如龍換骨。本爾真性宛然無壞。師曰。苦哉苦哉。南方知識說法。半生半滅。曰南方知識即如是。未審和尚此間說何法。師曰。我此間。身心一如。身外無餘。曰和尚何得將泡幻之身。同於法體。師曰。你為甚麼入于邪道。曰甚麼處是某甲入于邪道處。師曰。不見教中道。若以色見我。以音聲求我。是人行邪道。不能見如來 南陽張濆行者問。承和尚說無情說法。某甲未體其事。乞和尚垂示。師曰。汝若問無情說法。解他無情。方得聞我說法。汝但聞取無情說法去。濆曰。只約如今有情方便之中。如何是無情因緣。師曰。如今一切動用之中。但凡聖兩流。都無少分起滅。便是出識。不屬有無。熾然見覺。只聞無其情識系執。所以六祖云。六根對境。分別非識 有僧到參禮。師問。蘊何事業。曰講金剛經。師曰。最初兩字是甚麼。曰如是。師曰。是甚麼。僧無對 問。如何是解脫。師曰。諸法不相到。當處解脫。曰恁么即斷去也。師曰。向汝道諸法不相到。斷甚麼 師見僧來。以手作圓相。相中書日字。僧無對 師問本凈。汝已后見奇特言語如何。凈曰。無一念心愛。師曰。是汝屋裡事 肅宗帝問。師在曹溪得何法。師曰。陛下還見空中一片
【現代漢語翻譯】 現代漢語譯本： 師父說：『南方的大德（知識），用什麼方法教導人們？』 僧人回答說：『南方的大德只是說，一旦風火（指地、水、火、風四大元素）消散之後，就像蛇蛻皮，像龍換骨一樣，原本的真性依然完好無損。』 師父說：『可悲啊，可悲！南方大德的說法，是半生半滅的。』 僧人說：『南方大德就是這樣說的，不知道和尚您這裡說什麼法？』 師父說：『我這裡，身心是一如的，身外沒有剩餘。』 僧人說：『和尚怎麼能把虛幻的身體，等同於法身呢？』 師父說：『你為什麼陷入邪道？』 僧人說：『哪裡是我陷入邪道的地方？』 師父說：『沒看見經中說嗎？如果用外形來看我，用聲音來求我，這個人就是在行邪道，不能見到如來（Tathagata）。』 南陽的張濆（Zhang Fen）行者問道：『聽和尚說無情說法，我還沒有領會其中的道理，請和尚開示。』 師父說：『你如果問無情說法，理解了無情，才能聽懂我說法。你只管去聽無情說法吧。』 張濆說：『只是就現在有情方便之中，什麼是無情的因緣？』 師父說：『現在一切動用之中，但凡聖兩種流派，都沒有絲毫的生滅，這就是出離了意識，不屬於有無，熾盛地見聞覺知，只是沒有情識的繫縛執著。所以六祖（指慧能，Huineng）說，六根（指眼、耳、鼻、舌、身、意）對境，分別不是識。』 有僧人前來參拜，師父問：『你平時做什麼事業？』 僧人回答說：『講《金剛經》（Diamond Sutra）。』 師父說：『最初兩個字是什麼？』 僧人回答說：『如是。』 師父說：『是什麼？』僧人無言以對。 僧人問：『什麼是解脫？』 師父說：『諸法不互相到達，當下就是解脫。』 僧人說：『這樣就是斷滅了嗎？』 師父說：『我已經告訴你諸法不互相到達，斷滅什麼？』 師父看見僧人來，用手畫了一個圓相，圓相中寫了一個『日』字，僧人無言以對。 師父問本凈（Benjing）：『你以後見到奇特的言語會怎麼樣？』 本凈回答說：『沒有一念心生愛著。』 師父說：『這是你自家屋裡的事。』 肅宗皇帝（Suzong Emperor）問：『師父在曹溪（Caoxi）得到了什麼法？』 師父說：『陛下還看見空中一片嗎？』
【English Translation】 English version: The Master said, 'What method do the learned ones of the South use to instruct people?' The monk replied, 'The learned ones of the South only say that once the wind and fire (referring to the four great elements: earth, water, fire, and wind) have dispersed, it is like a snake shedding its skin, like a dragon changing its bones. The original true nature remains intact and undamaged.' The Master said, 'Pitiful, pitiful! The teachings of the learned ones of the South are half-alive and half-dead.' The monk said, 'That is how the learned ones of the South speak. I wonder what Dharma the Master teaches here?' The Master said, 'Here, body and mind are one and the same; there is nothing remaining outside the body.' The monk said, 'How can the Master equate the illusory body with the Dharmakaya (Dharma body)?' The Master said, 'Why have you entered into a heretical path?' The monk said, 'Where is it that I have entered into a heretical path?' The Master said, 'Have you not seen it said in the scriptures: 'If one sees me through form, or seeks me through sound, that person is walking a heretical path and cannot see the Tathagata (Thus Come One, Buddha).' The lay practitioner Zhang Fen (Zhang Fen) of Nanyang asked, 'I have heard the Master speak of the insentient expounding the Dharma, but I have not yet grasped its meaning. I beg the Master to enlighten me.' The Master said, 'If you ask about the insentient expounding the Dharma, and you understand the insentient, then you will be able to hear my Dharma. You should just go and listen to the insentient expounding the Dharma.' Zhang Fen said, 'Just in terms of the expedient of sentient beings now, what is the condition of the insentient?' The Master said, 'In all activities now, whether they are of the stream of sages or the stream of ordinary beings, there is not the slightest arising or ceasing. This is leaving consciousness, not belonging to existence or non-existence. Clearly seeing and perceiving, only hearing without the attachment and clinging of emotional consciousness. Therefore, the Sixth Patriarch (referring to Huineng) said, 'When the six senses (referring to eye, ear, nose, tongue, body, and mind) encounter objects, discrimination is not consciousness.' A monk came to pay respects. The Master asked, 'What is your usual occupation?' The monk replied, 'Reciting the Diamond Sutra (Vajracchedika Sutra).' The Master said, 'What are the first two words?' The monk replied, 'Thus I have heard.' The Master said, 'What is that?' The monk had no reply. The monk asked, 'What is liberation?' The Master said, 'When all dharmas (phenomena) do not reach each other, that is liberation in the present moment.' The monk said, 'Does that mean it is annihilation?' The Master said, 'I have already told you that all dharmas do not reach each other. What is there to annihilate?' The Master saw a monk coming and made a circular symbol with his hand, writing the character 'sun' inside the circle. The monk had no reply. The Master asked Benjing (Benjing), 'What will you do when you see extraordinary words in the future?' Benjing replied, 'I will not have a single thought of attachment.' The Master said, 'That is your own affair.' Emperor Suzong (Suzong Emperor) asked, 'What Dharma did the Master attain at Caoxi (Caoxi)?' The Master said, 'Does Your Majesty still see a piece of the sky?'
云么。帝曰見。師曰。釘釘著懸掛著 帝又問。如何是十身調御。師乃起立曰。會么。帝曰不會。師曰。與老僧過凈瓶來 帝又問。如何是無諍三昧。師曰。檀越蹋毗盧頂上行。帝曰。此意如何。師曰。莫認自己清凈法身 師居常見帝。都不視之。帝曰。朕是大唐天子。師何以殊不顧視。師曰。還見虛空么。帝曰見。師曰。他還眨目視陛下否 魚軍容問。師住白崖山。十二時中。如何修道。師喚童子來摩頂曰。惺惺直言惺惺。歷歷直言歷歷。已后莫受人謾 師與紫璘供奉論議。師升座。奉曰。請師立義。某甲破。師曰。立義竟。奉曰。是甚麼義。師曰。果然不見。非公境界。便下座 一日。師問紫璘供奉。佛是甚麼義。曰是覺義。師曰。佛曾迷否。曰不曾迷。師曰。用覺作么。奉無對。奉問。如何是實相。師曰。把將虛底來。曰虛底不可得。師曰。虛底尚不可得。問實相作么 師以化緣將畢。涅槃時至。乃辭代宗。帝曰。師滅度后。弟子將何所記。師曰。告檀越。造取一所無縫塔。帝曰。就師請取塔樣。師良久曰。會么。帝曰不會。師曰。貧道去後。有侍者應真。卻知此事。乞詔問之。代宗大曆乙卯年十二月十九日。右脅長往。塔于黨子谷。謚大證禪師。代宗后詔應真。問前語。真良久曰。聖上會么。帝曰不會。真述
偈曰。湘之南潭之北。中有黃金充一國。無影樹下合同船。琉璃殿上無知識。
西京荷澤神會禪師
襄陽高氏子。年十四為沙彌。謁六祖。祖曰。知識遠來大艱辛。將本來否。若有本則合識主。試說看。師曰。以無住為本。見即是主。祖曰。這沙彌。爭合取次語。便打。師于杖下思惟曰。大善知識。歷劫難逢。今既得遇。豈惜身命。自此給侍 他日祖告眾曰。吾有一物。無頭無尾。無名無字。無背無面。諸人還識否。師乃出曰。是諸法之本源。乃神會之佛性。祖曰。向汝道。無名無字。汝便喚作本源佛性。師禮拜而退。祖曰。此子向後設有把茆蓋頭。也只成得個知解宗徒。師尋往西京受戒。唐景龍年中。卻歸曹溪 閱大藏經。于內六處有疑。問於六祖。第一問戒定慧曰。所用戒何物。定從何處修。慧因何處起。所見不通流。祖曰。定即定其心。將戒戒其行。性中常慧照。自見自知深。第二問。本無今有有何物。本有今無無何物。誦經不見有無義。真似騎驢更覓驢。祖曰。前念惡業本無。后念善生今有。唸唸常行善行。後代人天不久。汝今正聽吾言。吾即本無今有。第三問。將生滅卻滅。將滅滅卻生。不了生滅義。所見似聾盲。祖曰。將生滅卻滅。令人不執性。將滅滅卻生。令人心離境。未即離二邊。自除
生滅病。第四問。先頓而後漸。先漸而後頓。不悟頓漸人。心裡常迷悶。祖曰。聽法頓中漸。悟法漸中頓。修行頓中漸。證果漸中頓。頓漸是常因。悟中不迷悶。第五問。先定后慧。先慧后定。定慧后初。何生為正。祖曰。常生清凈心。定中而有慧。于境上無心。慧中而有定。定慧等無先。雙修自心正。第六問。先佛而後法。先法而後佛。佛法本根源。起從何處出。祖曰。說即先佛而後法。聽即先法而後佛。若論佛法本根源。一切眾生心裡出 祖滅后。二十年間。曹溪頓旨。沉廢于荊吳。嵩獄漸門。盛行於秦洛。師入京。天寶四年。方定兩宗。(南能頓宗。北秀漸教)乃著顯宗記。盛行於世 一日鄉信至。報二親亡。師入堂白槌曰。父母俱喪。請大眾念摩訶般若。眾才集。師便打槌曰。勞煩大眾。師于肅宗上元庚子年。奄然而化。塔于龍門。
五燈全書卷第四 卍新續藏第 81 冊 No. 1571 五燈全書(第1卷-第33卷)
五燈全書卷第五
京都聖感禪寺住持(臣)僧 (超永) 編輯
京都古華嚴寺住持(臣)僧 (超揆) 較閱 進呈
六祖下二世(旁出)
南陽忠國師法嗣
吉州耽源山應真禪師
為國師侍者時。一日國師在法堂中。師入來
【現代漢語翻譯】 現代漢語譯本： 生滅病。第四問：先頓而後漸，先漸而後頓，不悟頓漸之人，心裡常常迷悶。祖師（指六祖慧能）說：聽法時頓悟中包含漸修，悟法后漸修中包含頓悟。修行是頓悟中包含漸修，證果是漸修中包含頓悟。頓悟和漸修是常有的因緣，在開悟中不會迷悶。第五問：先定后慧，先慧后定，定慧先後，哪種生起為正？祖師說：常生清凈心，在禪定中而有智慧；于外境上不起分別心，在智慧中而有禪定。禪定和智慧平等，沒有先後，雙修自心才是正道。第六問：先佛而後法，先法而後佛，佛法的根本源頭，從何處生起？祖師說：說教時先佛而後法，聽法時先法而後佛。若論佛法的根本源頭，一切眾生的心裡生出。 六祖（指慧能）圓寂后二十年間，曹溪的頓悟宗旨，在荊州、吳地衰落，嵩山、洛陽的漸修法門，在秦地、洛陽盛行。禪師（指無名禪師）入京，天寶四年，才確定頓漸兩宗（南能（慧能）的頓悟宗，北秀（神秀）的漸教）。於是著《顯宗記》，在世上盛行。一日，家鄉來信，報告父母去世。禪師進入佛堂，敲槌說：父母都去世了，請大眾念《摩訶般若》。大眾才聚集，禪師便打槌說：勞煩大眾。禪師于肅宗上元庚子年，安詳圓寂。塔在龍門。 《五燈全書》卷第四 卍新續藏第81冊 No. 1571 《五燈全書》(第1卷-第33卷) 《五燈全書》卷第五 京都聖感禪寺住持(臣)僧 (超永) 編輯 京都古華嚴寺住持(臣)僧 (超揆) 較閱 進呈 六祖（指慧能）下二世（旁出） 南陽忠國師法嗣 吉州耽源山應真禪師 為忠國師侍者時，一日忠國師在法堂中，禪師入來。
【English Translation】 English version: 'Birth and Death Sickness'. Fourth question: First sudden then gradual, first gradual then sudden, those who do not understand sudden and gradual are always confused in their hearts. The Patriarch (referring to Huineng, the Sixth Patriarch) said: Listening to the Dharma, sudden enlightenment contains gradual cultivation; after enlightenment, gradual cultivation contains sudden enlightenment. Practice is sudden enlightenment containing gradual cultivation, realization is gradual cultivation containing sudden enlightenment. Sudden and gradual are constant causes, and there is no confusion in enlightenment. Fifth question: First Dhyana (Samadhi) then Prajna (Wisdom), first Prajna then Dhyana, Dhyana and Prajna first or later, which arising is correct? The Patriarch said: Constantly generate a pure mind, in Dhyana there is Prajna; having no mind towards external circumstances, in Prajna there is Dhyana. Dhyana and Prajna are equal, without precedence, cultivating both is the correct way for one's own mind. Sixth question: First Buddha then Dharma, first Dharma then Buddha, where does the fundamental source of Buddha-Dharma arise from? The Patriarch said: Speaking, it is first Buddha then Dharma; listening, it is first Dharma then Buddha. If discussing the fundamental source of Buddha-Dharma, it arises from the minds of all sentient beings. Twenty years after the Nirvana of the Sixth Patriarch (Huineng), the sudden enlightenment doctrine of Caoxi declined in Jing and Wu, while the gradual cultivation methods of Song and Luo flourished in Qin and Luo. The Chan Master (referring to an unnamed Chan Master) entered the capital, and in the fourth year of Tianbao, he established the two schools of sudden and gradual (the sudden enlightenment school of Neng (Huineng) in the South, and the gradual teaching of Xiu (Shenxiu) in the North). Thereupon, he wrote 'Record of Manifesting the Doctrine', which became popular in the world. One day, a letter arrived from his hometown, reporting the death of his parents. The Chan Master entered the Dharma hall, struck the mallet and said: Both my parents have passed away, please recite the 'Mahaprajna' together. As the assembly gathered, the Chan Master struck the mallet and said: Thank you for your trouble. The Chan Master passed away peacefully in the Gengzi year of the Shangyuan era of Emperor Suzong. His stupa is at Longmen. 'Complete Book of the Five Lamps', Volume Four 卍 New Continued Collection, Volume 81, No. 1571, 'Complete Book of the Five Lamps' (Volumes 1-33) 'Complete Book of the Five Lamps', Volume Five Resident Monk (Subject) (Chao Yong) of the Sacred 感 Chan Temple in Kyoto, Edited Resident Monk (Subject) (Chao Kui) of the Ancient 華嚴 Temple in Kyoto, Reviewed and Presented Second Generation under the Sixth Patriarch (Huineng) (Collateral Line) Dharma Successor of National Teacher Nanyang Zhong Chan Master Yingzhen of Mount Danyuan in Jizhou When serving as attendant to the National Teacher, one day the National Teacher was in the Dharma hall, and the Chan Master entered.
。國師乃放下一足。師見便出。良久卻回。國師曰。適來意作么生。師曰。向阿誰說即得。國師曰。我問你。師曰。甚麼處見某甲 師問。百年後。有人問極則事。如何。國師曰。幸自可憐生。須要覓個護身符子作么 一日。師𢹂籃子歸方丈。國師問。籃里甚麼物。師曰青梅。國師曰。將來何用。師曰供養。國師曰。青在爭堪供養。師曰。以此表獻。國師曰。佛不受供養。師曰。某甲只恁么。和尚如何。國師曰。我不供養。師曰。為甚麼不供養。國師曰。我無果子 百丈在泐潭牽車。師曰。車在這裡。牛在甚麼處。丈斫額。師乃拭目 麻谷問。十二面觀音。豈不是聖。師曰是。麻谷與師一撾。師曰。想汝未到此境 國師諱日設齋。有僧問曰。國師還來否。師曰。未具他心。曰又用設齋作么。師曰。不斷世諦。
荷澤會禪師法嗣
沂水蒙山光寶禪師
并州周氏子。初謁荷澤。澤謂之曰。汝名光寶。名以定體。寶即己有。光非外來。縱汝意用。而無少乏。長夜蒙照。而無間歇。汝還信否。師曰。信則信矣。未審光之與寶。同耶異耶。澤曰。光即寶。寶即光。何有同異之名乎。師曰。眼耳緣聲色時。為復抗行。為有回互。澤曰。抗互且置。汝指何法為聲色之體乎。師曰。如師所說。即無有聲色可得。澤曰
【現代漢語翻譯】 現代漢語譯本： 國師於是放下一隻腳。禪師見了便離開了。過了一會兒又回來。國師問：『剛才你是什麼意思？』禪師說：『向誰說才行呢？』國師說：『我問你。』禪師說：『在什麼地方見到我了？』
禪師問：『百年之後，如果有人問什麼是最高的道理，該如何回答？』國師說：『已經夠可憐了，還需要找個護身符做什麼？』
一天，禪師拿著籃子回到方丈室。國師問：『籃子里是什麼？』禪師說：『青梅。』國師說：『拿來做什麼？』禪師說：『供養。』國師說：『青梅還未成熟，怎麼能供養？』禪師說：『以此表達我的心意。』國師說：『佛不接受供養。』禪師說：『我只能這樣，和尚您怎麼樣？』國師說：『我不供養。』禪師說：『為什麼不供養？』國師說：『我沒有果子。』
百丈（Baizhang，禪師名）在泐潭（Letan，地名）拉車。禪師說：『車在這裡，牛在哪裡？』百丈用斧頭砍自己的額頭。禪師於是擦拭眼睛。
麻谷（Magu，禪師名）問：『十二面觀音（Twelve-faced Guanyin，菩薩名），難道不是聖人嗎？』禪師說是。麻谷打了禪師一下。禪師說：『想必你還沒有達到這種境界。』
國師在忌日設齋。有僧人問道：『國師還會來嗎？』禪師說：『我沒有他心通。』僧人說：『那又何必設齋呢？』禪師說：『不斷絕世俗的規矩。』
荷澤會禪師（Heze Hui，禪師名）的法嗣
沂水蒙山光寶禪師（Yishui Mengshan Guangbao，禪師名）
是并州（Bingzhou，地名）周氏的兒子。最初拜見荷澤禪師。荷澤禪師對他說：『你的名字叫光寶（Guangbao，人名），名字是用來確定本體的。寶就是自己已經擁有的，光不是從外面來的。即使你隨意使用，也不會缺少什麼。長夜裡蒙受照耀，也不會有間斷。你相信嗎？』禪師說：『相信是相信，但不知道光和寶，是相同還是不同？』荷澤禪師說：『光就是寶，寶就是光，哪裡有什麼相同或不同的名稱呢？』禪師說：『眼睛和耳朵接觸聲色時，是並排而行，還是相互交錯？』荷澤禪師說：『並排或交錯暫且不談，你指的是什麼法作為聲色的本體呢？』禪師說：『按照您所說的，就沒有聲色可以得到。』荷澤禪師說：
【English Translation】 English version: The National Teacher then lowered one foot. The Chan Master saw this and left. After a while, he returned. The National Teacher asked, 'What was your intention just now?' The Chan Master said, 'To whom can I say it?' The National Teacher said, 'I am asking you.' The Chan Master said, 'Where did you see me?'
The Chan Master asked, 'A hundred years from now, if someone asks about the ultimate truth, how should I answer?' The National Teacher said, 'It's already pitiful enough; why do you need to seek a talisman?'
One day, the Chan Master returned to his abbot's room carrying a basket. The National Teacher asked, 'What is in the basket?' The Chan Master said, 'Green plums.' The National Teacher said, 'What are you going to use them for?' The Chan Master said, 'For offering.' The National Teacher said, 'Green plums are not yet ripe; how can you offer them?' The Chan Master said, 'I offer them to express my sincerity.' The National Teacher said, 'The Buddha does not accept offerings.' The Chan Master said, 'I can only do it this way; what about you, Venerable?' The National Teacher said, 'I do not make offerings.' The Chan Master said, 'Why don't you make offerings?' The National Teacher said, 'I have no fruit.'
Baizhang (Chan Master's name) was pulling a cart at Letan (place name). The Chan Master said, 'The cart is here, but where is the ox?' Baizhang chopped his forehead with an axe. The Chan Master then wiped his eyes.
Magu (Chan Master's name) asked, 'The Twelve-faced Guanyin (Bodhisattva's name), isn't he a sage?' The Chan Master said, 'Yes.' Magu struck the Chan Master once. The Chan Master said, 'I suspect you have not yet reached this state.'
The National Teacher held a memorial service on the anniversary of his death. A monk asked, 'Will the National Teacher come?' The Chan Master said, 'I do not possess telepathy.' The monk said, 'Then why hold a memorial service?' The Chan Master said, 'I do not break worldly customs.'
The Dharma successor of Chan Master Heze Hui (Chan Master's name):
Chan Master Yishui Mengshan Guangbao (Chan Master's name)
He was the son of the Zhou family of Bingzhou (place name). He first visited Chan Master Heze. Chan Master Heze said to him, 'Your name is Guangbao (personal name). A name defines the essence. The treasure is what you already possess, and the light does not come from outside. Even if you use it freely, nothing will be lacking. You are illuminated throughout the long night without interruption. Do you believe this?' The Chan Master said, 'I believe it, but I don't know if the light and the treasure are the same or different?' Chan Master Heze said, 'The light is the treasure, and the treasure is the light. Where are there names of same or different?' The Chan Master said, 'When the eyes and ears come into contact with sound and form, do they proceed side by side or do they intertwine?' Chan Master Heze said, 'Let's put aside side by side or intertwining for now. What Dharma are you referring to as the essence of sound and form?' The Chan Master said, 'According to what you say, there is no sound or form to be obtained.' Chan Master Heze said:
。汝若了聲色體空。亦信眼耳諸根。及與凡與聖。平等如幻。抗行回互。其理昭然。師由是領悟。禮辭而去。初隱沂水蒙山。于唐元和二年圓寂。
六祖下三世四世(旁出不列章次)
六祖下五世(旁出)
遂州圓禪師法嗣
終南山圭峰宗密禪師
果州西充何氏子。家本豪盛。髫齔通儒書。冠歲探釋典。唐元和丁亥。將赴貢舉。偶造遂州圓法席。欣然契會。遂求披剃。當年進具。一日隨眾僧。齋于府吏任灌家。居下位。以次受經。得圓覺十二章。覽未終軸。感悟流涕。歸以所悟之旨。告于圓。圓撫之曰。汝當大弘圓頓之教。此諸佛授汝耳。行矣。無自滯於一隅也。師涕泣奉命。禮辭而去。因謁南印忠。忠曰。傳教人也。當宣導于帝都。復見洛陽奉國照。照曰。菩薩人也。誰能識之。北遊清涼山。回住鄠縣草堂寺。未幾。復入終南圭峰蘭若。大和中。徴入內賜紫衣。帝累問法要。朝士歸慕。相國裴公休。尤深入堂奧。師以禪教學者。互相非毀。遂著禪源諸詮。寫錄諸家所述。詮表禪門根源。集為一部。以貽後代 其序略云。禪是天竺之語。具云禪那。此云思惟修。亦云靜慮。皆定慧之通稱也。源者。是一切眾生本覺真性。亦名佛性。亦名心地。悟之名慧。修之名定。定慧通名為禪。此性
【現代漢語翻譯】 現代漢語譯本：你如果瞭解了聲、色等現象的本質是空性的，也就會相信眼、耳等感官，以及凡人和聖人，都是平等如幻的。順應和違逆，其道理是顯而易見的。禪師因此領悟，告別離去。最初隱居在沂水的蒙山，于唐朝元和二年圓寂。
六祖慧能門下三世、四世的禪師（旁出，不列入章節次序）
六祖慧能門下五世的禪師（旁出）
遂州圓禪師的法嗣
終南山圭峰宗密禪師
宗密禪師是果州西充何氏之子，家境原本富裕顯赫。年幼時就精通儒家典籍，成年後開始研究佛經。唐朝元和丁亥年，將要參加科舉考試時，偶然拜訪了遂州圓禪師的道場，欣然契合，於是請求剃度出家，當年就受了具足戒。有一天，跟隨眾僧在府吏任灌家應齋，坐在下位，依次接受經文。得到《圓覺經》第十二章，還沒讀完一卷，就感動領悟而流淚。回去后將所領悟的道理告訴圓禪師，圓禪師撫慰他說：『你應當大力弘揚圓頓之教，這是諸佛授予你的啊。去吧，不要侷限於一個地方。』宗密禪師流著淚接受命令，告別離去。於是拜訪南印忠禪師，印忠禪師說：『是傳教之人啊，應當在帝都宣揚佛法。』又拜見了洛陽奉國照禪師，照禪師說：『是菩薩之人啊，誰能認識他呢？』之後北遊五臺山，返回后住在鄠縣的草堂寺。不久，又進入終南山的圭峰蘭若。唐文宗大和年間，被徵召入宮，皇帝賜予紫衣。皇帝多次詢問佛法要義，朝廷官員都歸心仰慕。宰相裴休尤其深入禪師的堂奧。宗密禪師因為禪宗和教理學者互相誹謗，於是撰寫《禪源諸詮》，抄錄各家所述，詮釋禪門的根源，彙集成一部書，留給後代。他的序言大致是說：『禪是天竺（India）的語言，具足的說法是禪那（Dhyana），這裡翻譯為思惟修，也叫靜慮，都是定（Samadhi）慧（Prajna）的通稱。源，是一切眾生本覺的真性，也叫佛性（Buddha-nature），也叫心地。領悟它叫做慧，修習它叫做定，定慧合起來叫做禪。這個自性』
【English Translation】 English version: If you understand that the essence of phenomena such as sound and form is emptiness, you will also believe that the senses of eyes and ears, as well as ordinary beings and sages, are equally illusory. Compliance and defiance, the principle is obvious. The Chan master thus realized this, bid farewell, and departed. He initially lived in seclusion in Mount Meng of Yishui, and passed away in the second year of the Yuanhe era of the Tang Dynasty.
The third and fourth generation Chan masters under Huineng (慧能) (a side branch, not listed in chapter order)
The fifth generation Chan masters under Huineng (慧能) (a side branch)
Dharma successor of Chan Master Yuan of Suizhou
Chan Master Zongmi (宗密) of Guifeng (圭峰) Mountain in Zhongnan (終南) Mountain
Chan Master Zongmi was the son of the He family of Xichong (西充) in Guo Prefecture (果州), whose family was originally wealthy and prominent. As a child, he was proficient in Confucian classics, and as an adult, he began to study Buddhist scriptures. In the Dinghai year of the Yuanhe era of the Tang Dynasty, when he was about to take the imperial examination, he happened to visit the Dharma seat of Chan Master Yuan of Suizhou (遂州), and was delighted to find agreement, so he requested to be tonsured and ordained. In the same year, he received the full precepts. One day, he followed the monks to a vegetarian meal at the home of the government official Ren Guan (任灌), sitting in a lower position, receiving the scriptures in order. He obtained Chapter Twelve of the Yuanjue Sutra (圓覺經), and before he finished reading the scroll, he was moved to enlightenment and shed tears. Returning, he told Chan Master Yuan the principles he had understood. Chan Master Yuan comforted him and said, 'You should greatly promote the perfect and sudden teaching; this is what all the Buddhas have entrusted to you. Go forth, do not confine yourself to one place.' Chan Master Zongmi accepted the order with tears, bid farewell, and departed. Thereupon, he visited Chan Master Nanyin Zhong (南印忠), who said, 'He is a person who transmits the teachings; he should propagate the Dharma in the imperial capital.' He also met Chan Master Fengguo Zhao (奉國照) of Luoyang (洛陽), who said, 'He is a Bodhisattva; who can recognize him?' Later, he traveled north to Mount Qingliang (清涼山), and returned to live in the Thatched Cottage Temple in Hu County (鄠縣). Before long, he entered the Guifeng (圭峰) Hermitage in Zhongnan (終南) Mountain. During the Dahe era of Emperor Wenzong (唐文宗), he was summoned to the palace, and the emperor bestowed upon him a purple robe. The emperor repeatedly asked about the essentials of the Dharma, and the court officials all admired him. Chancellor Pei Xiu (裴休) especially delved deeply into the Chan master's teachings. Chan Master Zongmi, because Chan and doctrinal scholars slandered each other, wrote the Chan Yuan Zhu Quan (禪源諸詮), copying the statements of various schools, interpreting the roots and sources of the Chan school, and compiling it into a book to leave to future generations. His preface roughly says: 'Chan is the language of India (天竺), the full term is Dhyana (禪那), which is translated here as meditative cultivation, also called quiet contemplation, both being general terms for Samadhi (定) and Prajna (慧). The source is the true nature of original enlightenment of all sentient beings, also called Buddha-nature (佛性), also called mind-ground. Realizing it is called Prajna, cultivating it is called Samadhi, and Samadhi and Prajna together are called Chan. This self-nature'
。是禪之本源。故云禪源。亦名禪那。理行者。此之本源。是禪理。忘情契之。是禪行。故云理行。然今所集諸家述作。多譚禪理。少說禪行。故且以禪源題之。今時有人。但目真性為禪者。是不達理行之旨。又不辨華竺之音也。然非離真性。別有禪體。但眾生迷真合塵。即名散亂。背塵合真。方名禪定。若直論本性。即非真非妄。無背無合。無定無亂。誰言禪乎。況此真性。非唯是禪門之源。亦是萬法之源。故名法性。亦是眾生迷悟之源。故名如來藏。藏識(出楞伽經)亦是諸佛萬德之源。故名佛性。(涅槃等經)亦是菩薩萬行之源。故名心地。(梵網經云。是諸佛之本源。行菩薩道之根本)萬行不出六波羅蜜。禪者。但是六中之一。當其第五。豈可都目真性。為一禪行哉。然禪定一行。最為神妙。能發起性上無漏智慧。一切妙用。萬行萬德。乃至神通光明。皆從定發。故三乘人慾求聖道。必須修禪。離此無門。離此無路。至於唸佛求生凈土。亦修十六觀禪。及唸佛三昧。般舟三昧等也又真性即不垢不凈。凡聖無差。禪門則有淺有深。階級殊等。謂帶異計。欣上厭下而修者。是外道禪。正信因果。亦以欣厭而修者。是凡夫禪。悟我空偏真之理而修者。是小乘禪。悟我法二空所顯真理而修者。是大乘禪。若頓悟自心本
【現代漢語翻譯】 現代漢語譯本：這就是禪的本源，所以稱為『禪源』，也叫做『禪那』(Dhyana，禪定)。就理和行來說，這個本源是禪理，忘卻情感去契合它，就是禪行。所以稱為『理行』。然而現在所收集的各家著作，大多談論禪理，很少說到禪行。所以暫且用『禪源』來作為題目。現在有些人，只是把真性(True Nature)當作禪，這是不瞭解理和行的宗旨，也不分辨梵語和漢語的讀音啊。然而並非離開真性，另外有個禪的本體。只是眾生迷惑真性而與塵世相合，就叫做散亂；背離塵世而與真性相合，才叫做禪定。如果直接談論本性，就非真非妄，無背無合，無定無亂，誰會說禪呢？況且這個真性，不只是禪門的根源，也是萬法的根源，所以叫做法性(Dharmata)；也是眾生迷惑和覺悟的根源，所以叫做如來藏(Tathagatagarbha)；藏識(Alaya-vijnana，阿賴耶識)（出自《楞伽經》）；也是諸佛萬德的根源，所以叫做佛性(Buddha-nature)（《涅槃經》等）；也是菩薩萬行的根源，所以叫做心地(Mind-ground)（《梵網經》說：『是諸佛的本源，行菩薩道的根本』）。萬行不出六波羅蜜(Six Paramitas，六度)。禪，只是六度中的一個，當中的第五個。怎麼可以都把真性當作一個禪行呢？然而禪定這一行，最為神妙，能發起自性上的無漏智慧，一切妙用，萬行萬德，乃至神通光明，都是從禪定而生髮。所以三乘(Three Vehicles)的人想要追求聖道，必須修禪，離開禪定就沒有門路。至於唸佛求生凈土，也要修十六觀禪，以及唸佛三昧(Samadhi，三昧)，般舟三昧(Pratyutpanna Samadhi)等等。而且真性是不垢不凈，凡夫和聖人沒有差別。禪門則有淺有深，階級不同。那些帶著外道的見解，欣求上界，厭惡地獄而修禪的人，是外道禪。正確相信因果，也以欣求厭惡的心態而修禪的人，是凡夫禪。領悟我空(Anatta，無我)的偏頗真理而修禪的人，是小乘禪。領悟我法二空(Emptiness of self and phenomena)所顯現的真理而修禪的人，是大乘禪。如果頓悟自心本來 English version: This is the origin of Chan, hence it is called 'Chan Source', also known as 'Dhyana' (禪那, Dhyana). In terms of principle and practice, this origin is the principle of Chan; forgetting emotions to accord with it is the practice of Chan. Therefore, it is called 'Principle and Practice'. However, most of the collected works of various schools now discuss the principle of Chan, and rarely mention the practice of Chan. Therefore, it is tentatively titled 'Chan Source'. Nowadays, some people only regard True Nature (真性) as Chan, which shows that they do not understand the essence of principle and practice, nor do they distinguish between the sounds of Sanskrit and Chinese. However, there is no separate Chan entity apart from True Nature. It is just that sentient beings are deluded about True Nature and unite with the dust of the world, which is called distraction; turning away from the dust and uniting with True Nature is called Chan Samadhi. If we directly discuss the original nature, it is neither true nor false, without turning away or uniting, without samadhi or distraction. Who would speak of Chan? Moreover, this True Nature is not only the source of the Chan school, but also the source of all dharmas, hence it is called Dharmata (法性); it is also the source of sentient beings' delusion and enlightenment, hence it is called Tathagatagarbha (如來藏); Alaya-vijnana (藏識, Alaya-vijnana) (from the Lankavatara Sutra); it is also the source of all the virtues of the Buddhas, hence it is called Buddha-nature (佛性) (Nirvana Sutra, etc.); it is also the source of all the practices of the Bodhisattvas, hence it is called Mind-ground (心地) (Brahma Net Sutra says: 'It is the source of all Buddhas and the foundation of the Bodhisattva path'). All practices do not go beyond the Six Paramitas (六波羅蜜, Six Paramitas). Chan is only one of the six, the fifth among them. How can one regard True Nature as a single Chan practice? However, the practice of Chan Samadhi is the most miraculous, capable of arousing the unconditioned wisdom of one's nature. All wonderful functions, myriad practices and virtues, and even supernatural powers and light, all arise from Samadhi. Therefore, those of the Three Vehicles (三乘) who wish to seek the holy path must practice Chan; without it, there is no way. As for reciting the Buddha's name to seek rebirth in the Pure Land, one must also practice the Sixteen Contemplations of Chan, as well as the Samadhi (三昧, Samadhi) of Buddha Recitation, the Pratyutpanna Samadhi (般舟三昧), and so on. Moreover, True Nature is neither defiled nor pure, and there is no difference between ordinary beings and sages. The Chan school, however, has shallow and deep levels, with different stages. Those who cultivate Chan with the views of external paths, seeking the upper realms and disliking the lower realms, are practicing external path Chan. Those who correctly believe in cause and effect and also cultivate Chan with a mind of seeking and disliking are practicing ordinary person Chan. Those who realize the biased truth of emptiness of self (Anatta, 無我) and cultivate Chan are practicing Hinayana Chan. Those who realize the truth revealed by the emptiness of both self and phenomena (Emptiness of self and phenomena) and cultivate Chan are practicing Mahayana Chan. If one suddenly realizes that one's own mind is originally
【English Translation】 This is the very source of Chan, hence the name 'Source of Chan'. It is also known as 'Dhyana' (禪那). In terms of principle and practice, this source is the principle of Chan. To forget emotions and accord with it is the practice of Chan, hence the term 'principle and practice'. However, most of the collected works of various schools focus on the principle of Chan, with little mention of the practice. Therefore, it is tentatively titled 'Source of Chan'. Nowadays, some people simply regard True Nature (真性) as Chan, failing to grasp the essence of principle and practice, and also failing to distinguish between the sounds of Sanskrit and Chinese. However, there is no separate Chan entity apart from True Nature. It is simply that sentient beings, deluded about True Nature, unite with the dust of the world, which is called distraction. Turning away from the dust and uniting with True Nature is called Chan Samadhi. If we directly discuss the original nature, it is neither true nor false, without turning away or uniting, without samadhi or distraction. Who would speak of Chan? Moreover, this True Nature is not only the source of the Chan school, but also the source of all dharmas, hence it is called Dharmata (法性). It is also the source of sentient beings' delusion and enlightenment, hence it is called Tathagatagarbha (如來藏). Alaya-vijnana (藏識) (from the Lankavatara Sutra). It is also the source of all the virtues of the Buddhas, hence it is called Buddha-nature (佛性) (Nirvana Sutra, etc.). It is also the source of all the practices of the Bodhisattvas, hence it is called Mind-ground (心地) (Brahma Net Sutra says: 'It is the source of all Buddhas and the foundation of the Bodhisattva path'). All practices do not go beyond the Six Paramitas (六波羅蜜). Chan is only one of the six, the fifth among them. How can one regard True Nature as a single Chan practice? However, the practice of Chan Samadhi is the most miraculous, capable of arousing the unconditioned wisdom of one's nature. All wonderful functions, myriad practices and virtues, and even supernatural powers and light, all arise from Samadhi. Therefore, those of the Three Vehicles (三乘) who wish to seek the holy path must practice Chan; without it, there is no way. As for reciting the Buddha's name to seek rebirth in the Pure Land, one must also practice the Sixteen Contemplations of Chan, as well as the Samadhi (三昧) of Buddha Recitation, the Pratyutpanna Samadhi (般舟三昧), and so on. Moreover, True Nature is neither defiled nor pure, and there is no difference between ordinary beings and sages. The Chan school, however, has shallow and deep levels, with different stages. Those who cultivate Chan with the views of external paths, seeking the upper realms and disliking the lower realms, are practicing external path Chan. Those who correctly believe in cause and effect and also cultivate Chan with a mind of seeking and disliking are practicing ordinary person Chan. Those who realize the biased truth of emptiness of self (Anatta) and cultivate Chan are practicing Hinayana Chan. Those who realize the truth revealed by the emptiness of both self and phenomena and cultivate Chan are practicing Mahayana Chan. If one suddenly realizes that one's own mind is originally
來清凈。元無煩惱。無漏智性本自具足。此心即佛。畢竟無異。依此而修者。是最上乘禪亦名如來清凈禪。亦名一行三昧。亦名真如三昧。此是一切三昧根本。若能唸唸修習。自然漸得百千三昧。達磨門下。展轉相傳者。是此禪也。達磨未到。古來諸家所解。皆是前四禪八定。諸高僧修之。皆得功用。南嶽天臺。令依三諦之理。修三止三觀。教義雖最圓妙。然其趣入門戶次第。亦只是前之諸禪行相。唯達磨所傳者。頓同佛體。迥異諸門。故宗習者。難得其旨。得即成聖。疾證菩提。失即成邪。速入塗炭。先祖革昧防失。故且人傳一人。後代已有所憑。故任千燈千照。洎乎法久成弊。錯謬者多。故經論學人。疑謗亦眾。原夫佛說頓教漸教。禪開頓門漸門。二教二門。各相符契。今講者。偏彰漸義。禪者偏播頓宗。禪講相逢。胡越之隔。宗密不知宿生何作。熏得此心。自未解脫。欲解他縛。為法亡于軀命。愍人切于神情。每嘆人與法差。法為人病。故別撰經律論疏。大開戒定慧門。顯頓悟。資于漸修。證師說符于佛意。意既本末而委示。文乃浩博而難尋。泛學雖多。秉志者少。況跡涉名相。誰辨金鍮。徒自疲勞。未見機感。雖佛說悲增是行。而自慮愛見難防。遂舍眾入山。習定均慧。前後息慮。相繼十年。微細習情起滅。
彰于靜慮。差別法義羅列。現於空心。虛隙日光。纖埃擾擾。清潭水底。影像昭昭。豈比夫空守默之癡禪。但尋文之狂慧者也。然本因了自心。而辨諸教。故懇情於心宗。又因辨諸教。而解修心。故䖍誠于教義。教也者。諸佛菩薩所留經論也。禪也者。諸善知識所述句偈也。但佛經開張。羅大千八部之眾。禪偈撮略。就此方一類之機。羅眾則莽蕩難依。就機則指的易用。今之纂集。意在斯焉 裴休為之序曰。諸宗門下。皆有達人。然各安所習。通少局多。故數十年來。師法益壞。以承稟為戶牖。各自開張。以經論為干戈。互相攻擊。情隨函矢而還變。法逐人我以高低。是非紛拏。莫能辨析。則曏者世尊菩薩諸方教宗。適足以起諍後人。增煩惱病。何利益之有。我圭峰大師。久而嘆曰。吾丁此時。不可以默矣。於是以如來三種教義。印禪宗三種法門。镕瓶盤釵釧為一金。攪酥酪醍醐為一味。振綱領而舉者皆順。據會要而來者同趣。尚恐學者之難明也。又復直示宗源之本末。真妄之和合。空性之隱顯。法義之差殊。頓漸之異同。遮表之回互。權實之深淺。通局之是非。若師者。捧佛日而委曲回照。疑曀盡除。順佛心而橫亙大悲。窮劫蒙益。則世尊為闡教之主。師為會教之人。本末相符。遠近相照。可謂畢一代時教之能事矣
【現代漢語翻譯】 現代漢語譯本： 彰顯于寂靜的禪定之中，各種差別法義羅列分明；顯現於空明的心性之中，如同陽光穿過縫隙，細小的塵埃紛紛擾擾，又如清澈的潭水底部，影像清晰明瞭。這哪裡是那些只是空守沉默的愚癡禪，或者只是尋章摘句的狂妄慧所能比擬的呢？然而，根本在於通過自心來明瞭，從而辨析各種教義；所以，要懇切地歸心於心宗。又因為辨析各種教義，從而理解如何修心；所以，要虔誠地對待教義。所謂的『教』，就是諸佛菩薩所留下的經書和論著。所謂的『禪』，就是各位善知識所說的偈語。但是，佛經展開來說，涵蓋了大千世界八部眾生；禪偈撮要來說，只是針對此方世界一類根機的人。面對眾生則顯得廣大而難以遵循，就根機而言則顯得直接而容易運用。如今的纂集，意圖就在於此。裴休為此作序說：各個宗門之下，都有通達之人。然而，各自安於所學，通達的少而侷限的多。所以近幾十年來，師法日益敗壞，把承襲的師法當作門窗，各自開張門戶；把經論當作武器，互相攻擊。情隨書信的內容而改變，法隨著人我的分別而有高低。是非紛亂，沒有人能夠辨析清楚。那麼，以前世尊、菩薩、各方教宗所傳的教義，恰恰足以引起後人的爭論，增加煩惱病痛，有什麼利益呢？我圭峰大師，長久地嘆息說：『我正處於這樣的時代，不可以沉默了。』於是用如來的三種教義，來印證禪宗的三種法門，把瓶、盤、釵、釧熔鍊成同一塊黃金，把酥酪、醍醐攪拌成同一種味道。提起綱領，所有舉措都順應正理；依據會要而來，所有途徑都歸於同一目標。還恐怕學者難以明白，又進一步直接指明宗源的本末、真妄的和合、空性的隱顯、法義的差別、頓悟和漸悟的異同、遮詮和表詮的相互作用、權巧和真實的深淺、通達和侷限的是非。像大師這樣的人，捧著佛日的照耀而委婉地回照，所有的疑惑都消除了；順應佛陀的心意而橫亙著廣大的慈悲，長久地使眾生蒙受利益。那麼，世尊是闡述教義的主人，大師是融會教義的人。本末相符，遠近相照，可以說是完成了整個時代的教化事業。 English version: It manifests in tranquil contemplation (Jinglv). The meanings of differentiated dharmas are arrayed distinctly. It appears in the empty mind. Like sunlight through cracks, fine dust particles flutter. Like images clearly reflected at the bottom of a clear pool. How can this be compared to the foolish Chan (Chan) of merely guarding silence, or the mad wisdom of only seeking words? However, the fundamental cause lies in understanding one's own mind, and thereby distinguishing various teachings. Therefore, one earnestly returns to the mind-essence (Xin Zong). Moreover, because of distinguishing various teachings, one understands how to cultivate the mind. Therefore, one is reverent towards the doctrines. The 'teachings' (Jiao) are the sutras and treatises left by all Buddhas and Bodhisattvas. The 'Chan' (Chan) is the verses and sayings spoken by all virtuous teachers (Shan Zhishi). However, the Buddha's teachings are expansive, encompassing the myriad worlds and the eight classes of beings. The Chan verses are concise, aimed at the faculties of a certain type of people in this land. To address all beings is vast and difficult to follow; to address specific faculties is direct and easy to use. The intention of this compilation lies herein. Pei Xiu wrote in his preface: Within each school, there are accomplished individuals. However, each is content with what they have learned, with little comprehensive understanding and much limitation. Therefore, in recent decades, the teacher's way has increasingly deteriorated, with inherited teachings being treated as doorways, each opening their own gate; with sutras and treatises being treated as weapons, attacking each other. Sentiments change with the contents of letters, and the Dharma is judged by the standards of self and others. Disputes and confusions arise, and no one can discern the truth. Then, the teachings of the World Honored One (Shizun), Bodhisattvas, and the founders of various schools, are merely sufficient to incite disputes among later generations and increase afflictions. What benefit is there? My Master Guifeng sighed for a long time and said: 'I am living in such a time, I cannot remain silent.' Therefore, he used the three kinds of teachings of the Tathagata (Rulai) to verify the three kinds of Dharma gates of the Chan school, melting down bottles, plates, hairpins, and bracelets into one piece of gold, stirring ghee, yogurt, and cream into one flavor. By grasping the key principles, all actions are in accordance with the truth; by relying on the essential points, all paths lead to the same goal. Still fearing that scholars may find it difficult to understand, he further directly points out the origin and end of the school, the union of truth and falsehood, the concealment and manifestation of emptiness, the differences in Dharma meanings, the differences between sudden and gradual enlightenment, the mutual interaction of negation and affirmation, the depth and shallowness of expedient and real teachings, and the right and wrong of comprehensive and limited views. Like a teacher, holding up the sun of the Buddha and reflecting its light in a roundabout way, all doubts are dispelled; following the Buddha's mind and extending great compassion, beings are benefited for endless kalpas. Then, the World Honored One is the master who expounds the teachings, and the Master is the one who harmonizes the teachings. The beginning and the end correspond, the near and the far illuminate each other. It can be said that he has completed the great task of the teachings of an entire era.
【English Translation】 It manifests in tranquil contemplation (Jinglv). The meanings of differentiated dharmas are arrayed distinctly. It appears in the empty mind. Like sunlight through cracks, fine dust particles flutter. Like images clearly reflected at the bottom of a clear pool. How can this be compared to the foolish Chan (Chan) of merely guarding silence, or the mad wisdom of only seeking words? However, the fundamental cause lies in understanding one's own mind, and thereby distinguishing various teachings. Therefore, one earnestly returns to the mind-essence (Xin Zong). Moreover, because of distinguishing various teachings, one understands how to cultivate the mind. Therefore, one is reverent towards the doctrines. The 'teachings' (Jiao) are the sutras and treatises left by all Buddhas and Bodhisattvas. The 'Chan' (Chan) is the verses and sayings spoken by all virtuous teachers (Shan Zhishi). However, the Buddha's teachings are expansive, encompassing the myriad worlds and the eight classes of beings. The Chan verses are concise, aimed at the faculties of a certain type of people in this land. To address all beings is vast and difficult to follow; to address specific faculties is direct and easy to use. The intention of this compilation lies herein. Pei Xiu wrote in his preface: Within each school, there are accomplished individuals. However, each is content with what they have learned, with little comprehensive understanding and much limitation. Therefore, in recent decades, the teacher's way has increasingly deteriorated, with inherited teachings being treated as doorways, each opening their own gate; with sutras and treatises being treated as weapons, attacking each other. Sentiments change with the contents of letters, and the Dharma is judged by the standards of self and others. Disputes and confusions arise, and no one can discern the truth. Then, the teachings of the World Honored One (Shizun), Bodhisattvas, and the founders of various schools, are merely sufficient to incite disputes among later generations and increase afflictions. What benefit is there? My Master Guifeng sighed for a long time and said: 'I am living in such a time, I cannot remain silent.' Therefore, he used the three kinds of teachings of the Tathagata (Rulai) to verify the three kinds of Dharma gates of the Chan school, melting down bottles, plates, hairpins, and bracelets into one piece of gold, stirring ghee, yogurt, and cream into one flavor. By grasping the key principles, all actions are in accordance with the truth; by relying on the essential points, all paths lead to the same goal. Still fearing that scholars may find it difficult to understand, he further directly points out the origin and end of the school, the union of truth and falsehood, the concealment and manifestation of emptiness, the differences in Dharma meanings, the differences between sudden and gradual enlightenment, the mutual interaction of negation and affirmation, the depth and shallowness of expedient and real teachings, and the right and wrong of comprehensive and limited views. Like a teacher, holding up the sun of the Buddha and reflecting its light in a roundabout way, all doubts are dispelled; following the Buddha's mind and extending great compassion, beings are benefited for endless kalpas. Then, the World Honored One is the master who expounds the teachings, and the Master is the one who harmonizes the teachings. The beginning and the end correspond, the near and the far illuminate each other. It can be said that he has completed the great task of the teachings of an entire era.
師會昌辛酉正月六日。于興福院。誡門人。令舁尸施鳥獸。焚其骨而散之。勿得悲慕。以亂禪觀。每清明。上山講道七日。其餘住持儀則。當合律科。違者非吾弟子。言訖坐滅。道俗等。奉全身於圭峰茶毗。得舍利。明白潤大。後門人泣而求之。皆得於煨燼。乃藏之石室。暨宣宗再辟真教。追諡定慧禪師。塔曰青蓮。世壽六十二。僧臘三十四。
六祖大鑒禪師法嗣
衡州南嶽懷讓禪師
金州杜氏子。于唐高宗儀鳳丁丑四月八日降誕。感白氣應于玄象。在安康之分。太史瞻見奏聞。帝乃問是何祥瑞。太史對曰。國之法器。不染世榮。帝傳來金州太守韓偕。親往存慰其家。家有三子。唯師最小。炳然殊異。性唯思讓。父乃安名懷讓。年十歲時。唯樂佛書。時有三藏玄靜過舍。告其父母曰。此子若出家。必獲上乘。廣度眾生。至垂拱丙戌。方十五歲。辭親往荊州玉泉寺。依弘景律師出家。通天丙申受戒。后習毗尼藏。一日自嘆曰。夫出家者。為無為法。天上人間。無有勝者。時同學坦然。知師志氣高邁勸師謁嵩山安。安啓發之。乃直指詣曹溪。參六祖。祖問。甚麼處來。曰嵩山來。祖曰。甚麼物恁么來。師無語。遂經八載。忽然有省。乃白祖曰。某甲有個會處。祖曰。作么生。師曰。說似一物即不中。
【現代漢語翻譯】 現代漢語譯本： 禪師于會昌辛酉年（公元841年）正月初六，在興福院告誡弟子，讓他們將遺體施捨給鳥獸，焚燒骨骸后散於四方，不要悲傷思念，以免擾亂禪定觀修。每年清明節，到山上講道七日。其餘住持的規章制度，應當符合戒律規範，違背者不是我的弟子。說完便坐化圓寂。道俗等人，將禪師的全身供奉在圭峰進行火化，得到舍利，晶瑩透亮且大。後來弟子們哭著祈求，都從灰燼中得到了舍利，於是將舍利藏於石室。等到宣宗再次提倡佛教，追諡禪師為定慧禪師，塔名為青蓮。世壽六十二歲，僧臘三十四年。
六祖大鑒禪師的法嗣
衡州南嶽懷讓禪師
是金州杜氏之子，于唐高宗儀鳳丁丑年（公元677年）四月初八降生。感應到白色祥雲出現在玄象的位置，位於安康的區域。太史觀測到後上奏朝廷。皇帝問這是什麼祥瑞。太史回答說：『這是國家的棟樑之材，不染世俗的榮華。』皇帝傳令金州太守韓偕，親自前往慰問他的家人。他家有三個兒子，只有懷讓禪師最小，卻顯得格外與衆不同。天性唯獨喜歡思考退讓。父親於是給他取名為懷讓。十歲時，只喜歡佛經。當時有三藏法師玄靜路過他家，告訴他的父母說：『這孩子如果出家，必定能獲得上乘佛法，廣度眾生。』到垂拱丙戌年（公元686年），十五歲時，辭別父母前往荊州玉泉寺，依止弘景律師出家。通天丙申年（公元696年）受戒。之後學習毗尼藏。一天，他感嘆道：『出家之人，是爲了追求無為之法，天上人間，沒有比這更殊勝的。』當時他的同學坦然，知道懷讓禪師志向高遠，勸他去拜訪嵩山安禪師。安禪師啓發了他，於是他直接前往曹溪，參拜六祖慧能。六祖問：『從哪裡來？』回答說：『從嵩山來。』六祖說：『什麼東西這樣來的？』懷讓禪師無言以對。於是經過八年，忽然有所領悟，於是告訴六祖說：『弟子有個體會之處。』六祖說：『怎麼樣？』懷讓禪師說：『說像一樣東西就不得其真。』
【English Translation】 English version: On the sixth day of the first month of the Xin You year of Huichang (841 AD), the Chan master instructed his disciples at Xingfu Temple to give his body to birds and beasts, burn his bones and scatter them, and not to grieve or yearn, so as not to disturb their Chan meditation. Every Qingming Festival, he would go to the mountain to lecture on the Dharma for seven days. The remaining rules and regulations for the abbot should conform to the precepts. Those who violate them are not my disciples. After saying this, he passed away in a seated posture. The Daoists and laypeople enshrined the Chan master's whole body at Guifeng for cremation, obtaining sarira (relics), which were clear, bright, and large. Later, the disciples wept and begged for them, and they were all obtained from the ashes. They were then stored in a stone chamber. When Emperor Xuanzong revived the true teachings, he posthumously honored the Chan master as 'Dharma Master Dinghui' (Concentration and Wisdom), and the pagoda was named 'Qinglian' (Blue Lotus). His age was sixty-two, and his monastic age was thirty-four.
Successor of the Sixth Patriarch Dajian Chan Master
Chan Master Huairang of Nanyue, Hengzhou
He was a son of the Du family of Jinzhou, born on the eighth day of the fourth month of the Dingchou year of Yifeng during the reign of Emperor Gaozong of Tang (677 AD). He was conceived when white auspicious clouds appeared in the Xuanxiang position, in the region of Ankang. The court astrologer observed this and reported it to the emperor. The emperor asked what this auspicious sign meant. The astrologer replied, 'This is a pillar of the nation, untainted by worldly glory.' The emperor ordered Han Xie, the governor of Jinzhou, to personally visit and comfort his family. The family had three sons, and the Chan master was the youngest, yet he appeared extraordinarily different. His nature was to contemplate yielding. His father named him Huairang. At the age of ten, he only enjoyed Buddhist scriptures. At that time, the Tripitaka master Xuanjing passed by his house and told his parents, 'If this child becomes a monk, he will surely attain the supreme vehicle and widely liberate sentient beings.' In the Bingxu year of Chuigong (686 AD), at the age of fifteen, he bid farewell to his parents and went to Yuquan Temple in Jingzhou, where he became a monk under the guidance of Vinaya Master Hongjing. He received the precepts in the Bingshen year of Tongtian (696 AD). Later, he studied the Vinaya Pitaka. One day, he sighed and said, 'Those who leave home seek the unconditioned Dharma, which is unsurpassed in heaven and earth.' At that time, his fellow student Tanran, knowing that the Chan master had lofty aspirations, encouraged him to visit Chan Master An of Mount Song. Chan Master An enlightened him, so he went directly to Caoxi to pay homage to the Sixth Patriarch Huineng. The Sixth Patriarch asked, 'Where do you come from?' He replied, 'From Mount Song.' The Sixth Patriarch said, 'What thing comes like this?' Chan Master Huairang was speechless. After eight years, he suddenly had an awakening, and he told the Sixth Patriarch, 'This disciple has a place of understanding.' The Sixth Patriarch said, 'How is it?' Chan Master Huairang said, 'To describe it as a thing is not to hit the mark.'
祖曰。還假修證否。師曰。修證則不無。污染即不得。祖曰。祗此不污染。諸佛之所護念。汝既如是。吾亦如是。西天般若多羅讖汝。足下出一馬駒。踏殺天下人。師執侍左右。一十五年 開元癸丑。往衡岳。居般若寺。開元中。有沙門道一。(即馬祖也)在衡岳。常習坐禪。師知是法器。往問曰。大德坐禪圖甚麼一曰。圖作佛。師乃取一磚。于彼庵前石上磨。一曰。磨作甚麼。師曰。磨作鏡。一曰。磨磚豈得成鏡耶。師曰。磨磚既不成鏡。坐禪豈得作佛。一曰。如何即是。師曰。如牛駕車。車若不行。打牛即是。打車即是。一無對。師又曰。汝學坐禪。為學坐佛。若學坐禪。禪非坐臥。若學坐佛。佛非定相。于無住法。不應取捨。汝若坐佛。即是殺佛。若執坐相。非達其理。一聞示誨。如飲醍醐。禮拜問曰。如何用心。即合無相三昧。師曰。汝學心地法門。如下種子。我說法要。譬彼天澤。汝緣合故。當見其道。又問。道非色相。云何能見。師曰。心地法眼。能見乎道。無相三昧亦復然矣。一曰。有成壞否。師曰。若以成壞聚散而見道者。非見道也。聽吾偈曰。心地含諸種。遇澤悉皆萠。三昧華無相。何壞復何成。一蒙開悟。心意超然。侍奉十秋。日益元奧 入室弟子有六人。師各印可曰。汝等六人。同證吾身。各
【現代漢語翻譯】 現代漢語譯本： 六祖問道：『還需要修持和證悟嗎？』 懷讓禪師回答：『修持和證悟並非沒有必要，但污染卻絕對不能有。』 六祖說：『僅僅是不被污染這一點，就是諸佛所護念的。你既然這樣，我也是這樣。』 西天（古印度）的般若多羅（Prajñātāra，禪宗二十七祖）曾預言你：『你的足下會出一匹馬駒，踏殺天下人。』 懷讓禪師在六祖身邊服侍了十五年。 開元癸丑年，懷讓禪師前往衡岳（山名，即南嶽衡山），住在般若寺。 開元年間，有位沙門（佛教出家人的通稱）名叫道一（Dàoyī，即馬祖），在衡岳經常習練坐禪。 懷讓禪師知道他是可以造就的法器，前去問道：『大德（對僧人的尊稱）坐禪想要做什麼？』 道一回答：『想要成佛。』 懷讓禪師於是拿來一塊磚頭，在那座庵前（僧人居住的簡陋房屋）的石頭上磨。 道一問道：『磨磚頭做什麼？』 懷讓禪師說：『磨成鏡子。』 道一說：『磨磚頭怎麼能磨成鏡子呢？』 懷讓禪師說：『磨磚頭既然不能磨成鏡子，那麼坐禪又怎麼能成佛呢？』 道一問道：『那怎樣才是正確的呢？』 懷讓禪師說：『如同牛拉車，車子如果不行進，是打牛對呢，還是打車對呢？』 道一無言以對。 懷讓禪師又說：『你學坐禪，是爲了學坐著的佛，還是爲了學禪？如果學坐禪，禪不在於坐臥；如果學坐佛，佛沒有固定的形象。對於無所住的法，不應該有所取捨。你如果執著于坐佛，那就是在殺佛。如果執著于坐相，就不能通達禪的真理。』 道一聽了懷讓禪師的開示，如同飲了醍醐（tíhú，比喻美妙的佛法），禮拜問道：『如何用心，才能契合無相三昧（wúxiàng sānmèi，不執著于任何表象的禪定狀態）？』 懷讓禪師說：『你學習心地法門，如下種子；我說法的要義，譬如天降甘霖。你因緣和合，自然會見到真道。』 道一又問：『道沒有色相，如何能夠見到？』 懷讓禪師說：『心地法眼（fǎyǎn，佛教用語，指能洞察真理的智慧）能夠見到道，無相三昧也是這樣。』 道一問：『有成壞嗎？』 懷讓禪師說：『如果以成壞、聚散來看待道，那就不是見道。聽我說偈語：心地含藏諸多種子，遇到雨露都會萌芽。無相三昧如花開放，哪裡會有壞滅和產生？』 道一蒙受開悟，心意超脫。侍奉懷讓禪師十年，日益精進。 入室弟子有六人。懷讓禪師分別印可（yìnkě，佛教用語，指認可弟子的修行成就）說：『你們六人，共同證得我的法身，各自……』
【English Translation】 English version: The Sixth Patriarch asked: 'Is cultivation and realization still necessary?' The Master Huairang replied: 'Cultivation and realization are not unnecessary, but defilement is absolutely impermissible.' The Sixth Patriarch said: 'Just this non-defilement is what all Buddhas protect and cherish. Since you are like this, so am I.' Prajñātāra (the 27th Patriarch of Zen Buddhism) of the Western Heaven (ancient India) prophesied about you: 'From beneath your feet will emerge a colt that will trample to death all the people in the world.' The Master Huairang served by the Sixth Patriarch's side for fifteen years. In the year Gui Chou of the Kaiyuan era, the Master Huairang went to Hengyue (a mountain, i.e., Mount Heng in the south) and resided in the Prajna Temple. During the Kaiyuan era, there was a Shramana (Buddhist renunciate) named Daoyi (i.e., Mazu) in Hengyue who often practiced seated meditation. The Master Huairang knew that he was a vessel of Dharma that could be molded, so he went and asked: 'Great Virtue (a respectful term for monks), what do you intend to do by sitting in meditation?' Daoyi replied: 'I intend to become a Buddha.' The Master Huairang then took a brick and began to grind it on a stone in front of the hermitage (a simple dwelling for monks). Daoyi asked: 'What are you doing by grinding the brick?' The Master Huairang said: 'I am grinding it to make a mirror.' Daoyi said: 'How can grinding a brick make a mirror?' The Master Huairang said: 'Since grinding a brick cannot make a mirror, how can sitting in meditation make a Buddha?' Daoyi asked: 'Then what is the correct way?' The Master Huairang said: 'It is like an ox pulling a cart. If the cart does not move, is it right to beat the ox or to beat the cart?' Daoyi was speechless. The Master Huairang further said: 'Are you learning seated meditation to learn to be a sitting Buddha, or are you learning Zen? If you are learning seated meditation, Zen is not in sitting or lying down; if you are learning to be a sitting Buddha, the Buddha has no fixed form. Regarding the Dharma of non-abiding, one should not grasp or reject anything. If you cling to sitting as a Buddha, you are killing the Buddha. If you cling to the form of sitting, you will not attain the truth of Zen.' Upon hearing the Master Huairang's instruction, Daoyi felt as if he had drunk nectar (tíhú, metaphor for wonderful Buddhist teachings), and he bowed and asked: 'How should one use the mind to accord with the Samadhi of No-Form (wúxiàng sānmèi, the state of meditation without attachment to any appearances)?' The Master Huairang said: 'Your learning of the Dharma of the Mind-Ground is like planting seeds; my teaching of the essential Dharma is like the rain from the heavens. When your conditions are ripe, you will naturally see the Way.' Daoyi further asked: 'The Way has no form or appearance, how can it be seen?' The Master Huairang said: 'The Dharma-Eye of the Mind-Ground (fǎyǎn, Buddhist term referring to the wisdom to see the truth) can see the Way, and so it is with the Samadhi of No-Form.' Daoyi asked: 'Is there formation and destruction?' The Master Huairang said: 'If you see the Way in terms of formation, destruction, gathering, and scattering, then you have not seen the Way. Listen to my verse: The Mind-Ground contains all kinds of seeds; when they encounter moisture, they all sprout. The Samadhi flower is without form; what destruction or formation could there be?' Daoyi received enlightenment and his mind transcended. He served the Master Huairang for ten years, becoming more profound each day. There were six disciples who entered the inner chamber. The Master Huairang individually affirmed (yìnkě, Buddhist term referring to the recognition of a disciple's achievement in practice) them, saying: 'You six people together realize my Dharma-body, each...'
契其一。一人得吾眉。善威儀。(常浩)一人得吾眼。善顧盻。(智達)一人得吾耳。善聽理。(坦然)一人得吾鼻。善知氣。(神照)一人得吾舌。善譚說。(嚴峻)一人得吾心。善古今。(道一)又曰。一切法皆從心生。心無所生。法無所住。若達心地。所作無礙。非遇上根。宜慎惜之 問。如鏡鑄像。像成后。未審光向甚麼處去。師曰。如大德為童子時。相貌何在。曰祇如像成后。為甚麼不鑑照。師曰。雖然不鑑照。謾他一點不得 后馬祖闡化于江西。師問眾曰。道一為眾說法否。眾曰。已為眾說法。師曰。總未見人持個訊息來。因遣一僧去。囑曰。待伊上堂時。但問作么生。伊道底言語記將來。僧去一如師旨。回謂師曰。馬師曰。自從胡亂后三十年。不曾少鹽醬。師然之 明皇天寶甲申八月辛丑圓寂。塔全身於衡岳。謚大慧禪師。最勝輪之塔。世壽六十八。僧臘五十四。
南嶽讓禪師法嗣(第一世)
南昌開元馬祖道一禪師
漢州什邡馬氏子。本邑羅漢寺出家。容貌奇異。牛行虎視。引舌過鼻。足下有二輪文。依資州唐和尚落髮。受具于渝州圓律師。唐開元中。習禪定於衡岳山中。遇讓祖。密受心印。(讓之一。猶思之遷也。同源而異派。故禪法之盛。始於二師。劉軻云。江西主大寂。湖
【現代漢語翻譯】 現代漢語譯本： 契其一：一人得到我的眉毛，擅長威嚴的儀態（常浩）；一人得到我的眼睛，擅長顧盼（智達）；一人得到我的耳朵，擅長聽取道理（坦然）；一人得到我的鼻子，擅長辨別氣息（神照）；一人得到我的舌頭，擅長談論解說（嚴峻）；一人得到我的心，擅長了解古今（道一）。 又說：一切法都從心生起，心本身無所生，法也沒有固定的住處。如果通達心地，所作所為就沒有障礙。如果不是遇到上等根器的人，應該謹慎珍惜這些話。 問：如同用鏡子鑄造佛像，佛像鑄成后，不知道光芒去了什麼地方？ 師父說：當大德（指提問者）還是童子的時候，（現在的）相貌在哪裡？ （提問者）說：既然佛像已經鑄成，為什麼不能照鏡子？ 師父說：即使不照鏡子，也絲毫欺騙不了它。 後來馬祖（道一禪師）在江西弘揚佛法。師父問眾人：道一（馬祖）為大眾說法了嗎？ 眾人回答說：已經為大眾說法了。 師父說：總沒有見到人帶來確切的訊息。 於是派遣一個僧人去，囑咐他說：等他（馬祖）上堂說法時，只問『作么生』（是什麼），把他所說的話都記下來。 僧人去後完全按照師父的指示，回來對師父說：馬祖說：『自從胡亂以來三十年，不曾缺少鹽醬。』 師父對此表示認可。 唐明皇天寶甲申年八月辛丑日圓寂，全身舍利塔建在衡岳，謚號大慧禪師、最勝輪之塔。世壽六十八歲，僧臘五十四年。
南嶽懷讓禪師法嗣（第一世）
南昌開元馬祖道一禪師
漢州什邡馬氏之子，在本邑羅漢寺出家。容貌奇異，有牛的步伐和老虎的眼神，能伸出舌頭超過鼻子，腳下有二輪紋。依止資州唐和尚落髮，在渝州圓律師處受具足戒。唐開元年間，在衡岳山中修習禪定，遇到懷讓祖師，秘密地接受了心印。（懷讓和慧思的弟子法遷，如同同源而異派。所以禪宗禪法的興盛，開始於這兩位禪師。劉軻說：江西以馬祖道一為主，湖南
【English Translation】 English version: He assigned tasks: One obtained my eyebrows, skilled in dignified bearing (Changhao); one obtained my eyes, skilled in looking around (Zhida); one obtained my ears, skilled in listening to reason (Tanran); one obtained my nose, skilled in discerning scents (Shenzhao); one obtained my tongue, skilled in eloquent speech (Yanjun); one obtained my heart, skilled in understanding the past and present (Daoyi). It is also said: 'All dharmas arise from the mind; the mind itself arises from nowhere, and dharmas have no fixed abode. If one understands the ground of the mind, one's actions will be without hindrance. If one does not encounter a person of superior capacity, one should cherish these words carefully.' Question: 'Like casting an image with a mirror, after the image is formed, I don't know where the light goes?' The master said: 'When you, virtuous one (referring to the questioner), were a child, where was your (current) appearance?' The questioner said: 'Since the image has been formed, why doesn't it reflect?' The master said: 'Although it doesn't reflect, it cannot deceive it in the slightest.' Later, Mazu (Daoyi) propagated the Dharma in Jiangxi. The master asked the assembly: 'Has Daoyi (Mazu) been teaching the Dharma to the assembly?' The assembly replied: 'He has already been teaching the Dharma to the assembly.' The master said: 'I haven't seen anyone bring back a definite message.' So he sent a monk, instructing him: 'When he (Mazu) ascends the platform to teach, just ask 'What is it?' and record all his words.' The monk went and followed the master's instructions completely. He returned and said to the master: 'Master Ma said: 'Since the chaos of thirty years ago, I have never lacked salt and soy sauce.' The master acknowledged this. Emperor Ming of Tang passed away on the Xin Chou day of the eighth month of the Jia Shen year of the Tianbao era. His complete body stupa was built on Mount Heng, and he was posthumously named Great Wisdom Chan Master, the Most Victorious Wheel Stupa. He lived to be sixty-eight years old, with fifty-four years as a monk.
Successor of Chan Master Huairang of Nanyue (First Generation)
Chan Master Mazu Daoyi of Kaiyuan Temple in Nanchang
He was a son of the Ma family of Shifang in Hanzhou. He left home at Luohan Temple in his hometown. His appearance was unusual, with the gait of an ox and the gaze of a tiger. He could extend his tongue past his nose, and there were two wheel patterns on the soles of his feet. He tonsured under Tang, a monk of Zizhou, and received full ordination from Vinaya Master Yuan in Yuzhou. During the Kaiyuan era of the Tang Dynasty, he practiced Chan meditation in the mountains of Mount Heng, where he encountered Patriarch Huairang and secretly received the mind seal. (Huairang and Faqian, a disciple of Huisi, were like different branches from the same source. Therefore, the flourishing of Chan Buddhism began with these two masters. Liu Ke said: 'Jiangxi is dominated by Mazu Daoyi, Hunan'
南主石頭。往來憧憧。不見二大士。為無知矣。西天般若多羅。記達磨云。震旦雖闊無別路。要假兒孫腳下行。金雞解銜一粒粟。供養十方羅漢僧。又六祖謂讓和尚曰。向後佛法。從汝邊去。馬駒蹋殺天下人。厥後江西嗣法。佈於天下。時號馬祖)始自建陽佛跡嶺。遷至臨川。次至南康龔公山。大曆中。隸名于鐘陵開元寺。時連帥路嗣恭。聆風景慕。親受宗旨。由是四方學者。雲集座下 問。如何是修道。師曰。道不屬修。若言修得。修成還壞。即同聲聞。若言不修。即同凡夫。曰作何見解。即得達道。祖曰。自性本來具足。但于善惡事上不滯。喚作修道人。取善舍惡。觀空入定。即屬造作。更若向外馳求。轉疏轉遠。但盡三界心量。一念妄想。即是三界生死根本。但無一念。即除生死根本。即得法王無上珍寶。無量劫來。凡夫妄想。諂曲邪偽。我慢貢高。合為一體。故經云。但以眾法合成此身。起時唯法起。滅時唯法滅。此法起時。不言我起。滅時不言我滅。前念后念中念。唸唸不相待。唸唸寂滅。喚作海印三昧。攝一切法。如百千異流。同歸大海。都名海水。住於一味。即攝眾味。住于大海。即混諸流。如人在大海中浴。即用一切水。所以聲聞悟迷。凡夫迷悟。聲聞不知聖心。本無地位因果階級。心量妄想。修因
【現代漢語翻譯】 現代漢語譯本 南泉普愿禪師在石頭希遷禪師處弘法，來往的人很多，卻不見希遷禪師和他的弟子石頭禪師這兩位大士，真是因為沒有智慧啊！西天（指印度）的般若多羅尊者曾預言菩提達摩說：『震旦（指中國）雖然廣闊，但沒有其他的道路，需要依靠你的子孫後代去踐行。』金雞能夠銜來一粒粟米，供養十方世界的羅漢僧。六祖慧能也對懷讓禪師說：『以後的佛法，將從你這裡興盛起來，你的弟子將遍佈天下。』後來江西一脈的禪法，傳播於天下，當時號稱馬祖道一禪師一脈。馬祖道一禪師最初在建陽佛跡嶺，後來遷到臨川，再到南康龔公山。大曆年間，隸屬於鐘陵開元寺。當時的地方長官路嗣恭，仰慕禪師的道風，親自向禪師請教佛法，因此四方學者，雲集在禪師座下。 問：『什麼是修道？』 禪師說：『道不屬於修，如果說修可以得到，修成之後還會壞滅，那就和聲聞乘一樣了。如果說不修，那就和凡夫一樣了。』 問：『應該有什麼樣的見解，才能通達道？』 禪師說：『自性本來就具足一切，只要在善惡的事情上不執著，就叫做修道人。』如果取善舍惡，觀空入定，那就屬於造作。如果向外馳求，就會越來越疏遠。只要窮盡三界的心量，一念妄想，就是三界生死的根本。只要沒有一念妄想，就除去了生死根本，就能得到法王的無上珍寶。無量劫以來，凡夫的妄想、諂媚、邪惡、虛偽、我慢、貢高，合為一體。所以經上說：『只是以眾法和合而成此身，生起時只是法生起，滅去時只是法滅去。』此法生起時，不說我生起；滅去時，不說我滅去。前念、后念、中念，唸唸互不相待，唸唸寂滅，叫做海印三昧，攝持一切法，如同百千不同的水流，一同歸入大海，都叫做海水，安住於一味之中，就攝持了眾味。安住于大海之中，就混合了各種水流。如同人在大海中沐浴，就用了一切的水。所以聲聞乘的人悟于迷惑，凡夫迷惑于覺悟。聲聞乘的人不知道聖人的心，本來就沒有地位、因果、階級。心量、妄想、修因，都是執著于有為法。 English version Nanquan Puyuan (Zen master) was propagating the Dharma at Shitou Xiqian's (Zen master) place. Many people came and went, but the two great masters, Xiqian and his disciple Shitou, were not seen. It was truly due to a lack of wisdom! The Venerable Prajnatara of Western Heaven (referring to India) once predicted about Bodhidharma, saying: 'Although Zhen Dan (referring to China) is vast, there is no other path; it requires your descendants to practice it.' The golden rooster can bring a grain of millet to offer to the Arhat monks of the ten directions. The Sixth Patriarch Huineng also said to Huairang (Zen master): 'In the future, the Buddha-dharma will flourish from your lineage, and your disciples will spread throughout the world.' Later, the Chan lineage of Jiangxi spread throughout the world, and was then known as the lineage of Mazu Daoyi (Zen master). Mazu Daoyi (Zen master) was initially at the Buddhist Relic Ridge in Jianyang, later moved to Linchuan, and then to Gonggong Mountain in Nankang. During the Dali era, he was affiliated with Kaiyuan Temple in Zhongling. At that time, the local commander Lu Sigong admired the Zen master's virtue and personally sought instruction from the Zen master. Therefore, scholars from all directions gathered under the Zen master's seat. Question: 'What is cultivating the Way?' The Zen master said: 'The Way does not belong to cultivation. If you say that you can attain it through cultivation, it will still decay after it is cultivated, which is the same as the Sravakas. If you say that you do not cultivate, then it is the same as ordinary people.' Question: 'What kind of understanding should one have in order to attain the Way?' The Zen master said: 'The self-nature is originally complete. As long as you are not attached to good and evil matters, you are called a cultivator of the Way.' If you take good and abandon evil, contemplate emptiness and enter samadhi, then it belongs to fabrication. If you seek outwardly, you will become more and more distant. As long as you exhaust the mind-measurement of the three realms, one thought of delusion is the root of birth and death in the three realms. As long as there is no one thought, then the root of birth and death is removed, and you can obtain the unsurpassed treasure of the Dharma King. For countless kalpas, the delusions, flattery, evil, falsehood, arrogance, and pride of ordinary people have become one. Therefore, the sutra says: 'This body is merely composed of various dharmas. When it arises, only the dharma arises; when it ceases, only the dharma ceases.' When this dharma arises, it does not say 'I arise'; when it ceases, it does not say 'I cease.' The previous thought, the subsequent thought, and the middle thought do not depend on each other, and each thought is extinguished, which is called the Samadhi of the Ocean Seal, which encompasses all dharmas, just like hundreds of thousands of different streams all returning to the ocean, all called seawater, abiding in one taste, which encompasses all tastes. Abiding in the ocean mixes all streams. Just as a person bathes in the ocean, he uses all the water. Therefore, the Sravakas are enlightened to delusion, and ordinary people are deluded to enlightenment. The Sravakas do not know that the mind of the sage originally has no position, cause and effect, or stages. Mind-measurement, delusion, and cultivating causes are all attachments to conditioned dharmas.
【English Translation】 English version Nanquan Puyuan (Zen master) was propagating the Dharma at Shitou Xiqian's (Zen master) place. Many people came and went, but the two great masters, Xiqian and his disciple Shitou, were not seen. It was truly due to a lack of wisdom! The Venerable Prajnatara of Western Heaven (referring to India) once predicted about Bodhidharma, saying: 'Although Zhen Dan (referring to China) is vast, there is no other path; it requires your descendants to practice it.' The golden rooster can bring a grain of millet to offer to the Arhat monks of the ten directions. The Sixth Patriarch Huineng also said to Huairang (Zen master): 'In the future, the Buddha-dharma will flourish from your lineage, and your disciples will spread throughout the world.' Later, the Chan lineage of Jiangxi spread throughout the world, and was then known as the lineage of Mazu Daoyi (Zen master). Mazu Daoyi (Zen master) was initially at the Buddhist Relic Ridge in Jianyang, later moved to Linchuan, and then to Gonggong Mountain in Nankang. During the Dali era, he was affiliated with Kaiyuan Temple in Zhongling. At that time, the local commander Lu Sigong admired the Zen master's virtue and personally sought instruction from the Zen master. Therefore, scholars from all directions gathered under the Zen master's seat. Question: 'What is cultivating the Way?' The Zen master said: 'The Way does not belong to cultivation. If you say that you can attain it through cultivation, it will still decay after it is cultivated, which is the same as the Sravakas. If you say that you do not cultivate, then it is the same as ordinary people.' Question: 'What kind of understanding should one have in order to attain the Way?' The Zen master said: 'The self-nature is originally complete. As long as you are not attached to good and evil matters, you are called a cultivator of the Way.' If you take good and abandon evil, contemplate emptiness and enter samadhi, then it belongs to fabrication. If you seek outwardly, you will become more and more distant. As long as you exhaust the mind-measurement of the three realms, one thought of delusion is the root of birth and death in the three realms. As long as there is no one thought, then the root of birth and death is removed, and you can obtain the unsurpassed treasure of the Dharma King. For countless kalpas, the delusions, flattery, evil, falsehood, arrogance, and pride of ordinary people have become one. Therefore, the sutra says: 'This body is merely composed of various dharmas. When it arises, only the dharma arises; when it ceases, only the dharma ceases.' When this dharma arises, it does not say 'I arise'; when it ceases, it does not say 'I cease.' The previous thought, the subsequent thought, and the middle thought do not depend on each other, and each thought is extinguished, which is called the Samadhi of the Ocean Seal, which encompasses all dharmas, just like hundreds of thousands of different streams all returning to the ocean, all called seawater, abiding in one taste, which encompasses all tastes. Abiding in the ocean mixes all streams. Just as a person bathes in the ocean, he uses all the water. Therefore, the Sravakas are enlightened to delusion, and ordinary people are deluded to enlightenment. The Sravakas do not know that the mind of the sage originally has no position, cause and effect, or stages. Mind-measurement, delusion, and cultivating causes are all attachments to conditioned dharmas.
證果。住其空定。八萬劫。二萬劫。雖即已悟卻迷。諸菩薩觀。如地獄苦。沉空滯寂。不見佛性。若是上根眾生。忽遇善知識指示。言下領會。更不歷于階級地位。頓悟本性。故經云。凡夫有反覆心。而聲聞無也。對迷說悟。本既無迷。悟亦不立。一切眾生。從無量劫來。不出法性三昧。長在法性三昧中。著衣吃飯。言談抵對。六根運用。一切施為。儘是法性。不解返源。隨名逐相。迷情妄起。造種種業。若能一念返照。全體聖心。汝等諸人。各達自心。莫記吾語。縱饒說得河沙道理。其心亦不增。總說不得。其心亦不減。說得亦是汝心。說不得亦是汝心。乃至分身放光。現十八變。不如還我死灰來。淋過死灰無力。喻聲聞妄修因證果。未淋過死灰有力。喻菩薩道業純熟。諸惡不染。若說如來權教三藏。河沙劫說不可盡。猶如鉤鎖。亦不斷絕。若悟聖心。總無餘事。久立珍重 龐居士問。不與萬法為侶者。是什麼人。師曰。侍汝一口噏盡西江水。即向汝道 問。離四句絕百非。請師直指西來意。師曰。我今日無心情。汝去西堂。問取智藏。僧至西堂問。西堂以手指頭曰。我今日頭痛。不能為汝說得。汝去問海兄。僧去問海兄。海曰。我到者里卻不會。僧回舉似師。師曰。藏頭白。海頭黑 師。令僧馳書與徑山欽。書中
【現代漢語翻譯】 現代漢語譯本： 證得阿羅漢果位，安住于空定之中，即使經過八萬劫或二萬劫的時間，雖然已經有所領悟，卻仍然是迷惑的。在諸菩薩看來，這就像地獄之苦，沉溺於空寂之中，無法見到佛性。如果是上根器的眾生，忽然遇到善知識的指點，當下就能領會，不再需要經歷任何階級地位，就能頓悟自己的本性。所以經中說：『凡夫有反覆之心，而聲聞沒有。』針對迷惑而說開悟，如果本來就沒有迷惑，那麼開悟也就不成立了。一切眾生，從無量劫以來，都沒有離開過法性三昧（Dharmadhatu-samadhi，一切事物真實本性的禪定），一直都處在法性三昧之中。穿衣吃飯，言談應對，六根的運用，一切的作為，都是法性的顯現。只是不明白返本溯源，隨著名相追逐外在，迷惑的情感妄念生起，造作種種的業。如果能夠一念之間反觀自照，就能見到全體的聖心。你們這些人，各自通達自己的心，不要記住我的話。縱然說出如恒河沙數般的道理，你們的心也不會因此增加什麼；即使什麼都說不出來，你們的心也不會因此減少什麼。說得出來也是你們的心，說不出來也是你們的心。乃至分身放光，顯現十八種變化，還不如還給我淋過死灰。淋過死灰沒有力量，比喻聲聞乘妄自修行，執著于因果的證悟。未淋過死灰還有力量，比喻菩薩的道業純熟，不被諸惡所染。如果說如來權巧方便所說的三藏經典，即使經過恒河沙數般的劫數也說不完，就像鉤鎖一樣，連綿不斷。如果領悟了聖心，就沒有其他的事情了。站立很久了，珍重。 龐居士問：『不與萬法為伴侶的是什麼人？』 師父說：『等你一口氣喝完西江的水，我就告訴你。』 （有僧人）問：『離開四句，斷絕百非，請師父直接指示西來的意義。』 師父說：『我今天沒有心情，你去西堂，問智藏。』 僧人到西堂去問，西堂用手指指頭說：『我今天頭痛，不能為你解說，你去問海兄。』 僧人去問海兄，海兄說：『我到這裡卻不會。』 僧人回來把情況告訴師父，師父說：『藏的頭是白的，海的頭是黑的。』 師父命令僧人送信給徑山欽，信中……
【English Translation】 English version: Having attained the Arhat fruit and dwelling in the Samadhi of Emptiness for eighty thousand kalpas or twenty thousand kalpas, although one has already awakened to some extent, one is still deluded. In the eyes of the Bodhisattvas, this is like the suffering of hell, sinking into emptiness and stagnation, unable to see the Buddha-nature. If beings of superior faculties suddenly encounter the guidance of a virtuous teacher, they can comprehend immediately, without having to go through any stages or positions, and can suddenly awaken to their own original nature. Therefore, the sutra says: 'Ordinary people have a fickle mind, but the Sravakas do not.' Awakening is spoken of in relation to delusion; if there is no delusion to begin with, then awakening is also not established. All sentient beings, from countless kalpas ago, have never left the Dharmadhatu-samadhi (Dharmadhatu-samadhi, the samadhi of the true nature of all things), and are always in the Dharmadhatu-samadhi. Wearing clothes, eating meals, speaking and responding, the functioning of the six senses, all actions are manifestations of the Dharmadhatu. It is just that they do not understand returning to the source, following names and chasing after external appearances, and deluded emotions and thoughts arise, creating all kinds of karma. If one can turn the light inward in a single thought, one can see the entire sacred mind. All of you, each of you, understand your own mind, do not remember my words. Even if you speak of as many principles as the sands of the Ganges River, your mind will not increase by anything; even if you cannot say anything at all, your mind will not decrease by anything. What you can say is also your mind, and what you cannot say is also your mind. Even if you manifest bodies and emit light, displaying the eighteen transformations, it is not as good as returning the dead ashes to me. Dead ashes that have been soaked are powerless, which is a metaphor for the Sravaka vehicle's misguided practice, clinging to the attainment of cause and effect. Dead ashes that have not been soaked still have power, which is a metaphor for the Bodhisattva's practice being pure and mature, unpolluted by all evils. If one were to speak of the Tripitaka (Tripitaka, the three collections of Buddhist texts) of the provisional teachings of the Tathagata, it would be inexhaustible even after speaking for as many kalpas as the sands of the Ganges River, like a chain of hooks, continuous and unbroken. If one awakens to the sacred mind, there is nothing else to do. I have been standing for a long time, take care. Layman Pang asked: 'What kind of person is it who does not associate with the myriad dharmas?' The Master said: 'When you have swallowed all the water of the West River in one gulp, I will tell you.' (A monk) asked: 'Apart from the four phrases and cutting off the hundred negations, please directly point out the meaning of the coming from the West.' The Master said: 'I am not in the mood today, go to the West Hall and ask Zizang (智藏, a monk's name).' The monk went to the West Hall and asked, and the West Hall pointed to his head and said: 'I have a headache today and cannot explain it to you, go and ask Brother Hai.' The monk went to ask Brother Hai, and Brother Hai said: 'I don't know when I get here.' The monk returned and told the Master the situation, and the Master said: 'Zang's head is white, and Hai's head is black.' The Master ordered the monk to send a letter to Jingshan Qin (徑山欽, a monk's name), in the letter...
畫一圓相。徑山才開見。點筆于中者一點。後有僧舉似忠國師。國師曰。欽師猶被馬師惑 問。和尚為甚麼說即心即佛。師曰。為止小兒啼。曰啼止時如何。師曰。非心非佛。曰除此二種人來。如何指示。師曰。向伊道不是物。曰忽遇其中人來時如何。師曰。且教伊體會大道 問。如何是西來意。師曰。即今是甚麼意 師問僧。什麼處來。云湖南來。師曰。東湖水滿也未。曰未。師曰。許多時雨水尚未滿 問。如水無筋骨。能勝萬斛舟。此理如何。師曰。這裡無水亦無舟。說甚麼筋骨 洪州廉使問曰。吃酒肉即是。不吃即是。師曰。若吃是中丞祿。不吃是中丞福 師于德宗貞元戊辰正月中。登建昌石門山。于林中經行。見洞壑平坦。謂侍者曰。吾之朽質。來月當歸茲地矣。言訖而回。既而示疾。院主問。和尚近日尊候如何。師曰。日面佛。月面佛。二月一日沐浴。跏趺入滅。元和中。謚大寂禪師。塔名大莊嚴。世壽八十。僧臘六十。
南嶽下二世
馬祖一禪師法嗣
洪州百丈山懷海禪師
福州長樂王氏子。兒時隨母。入寺拜佛。指佛像問母。此是何物。母曰是佛。師曰。形容似人無異。我后亦當作焉。丱歲離塵。三學該練。屬大寂闡化江西。乃傾心依附。與西堂智藏。南泉普愿。同號入室。
時三大士為角立焉。師侍馬祖行次。見一群野鴨飛過。祖曰。是甚麼。師曰。野鴨子。祖曰。甚處去也。師曰。飛過去也。祖遂把師鼻扭。負痛失聲。祖曰。又道飛過去也。師于言下有省。卻歸侍者寮。哀哀大哭。同事問曰。汝憶父母耶。師曰無。曰被人罵耶。師曰無。曰哭作甚麼。師曰。我鼻孔被大師扭。得痛不徹。同事曰。有甚因緣不契。師曰。汝問取和尚去。同事問大師曰。海侍者。有何因緣不契。在寮中哭。告和尚。為某甲說。大師曰。是伊會也。汝自問取他。同事歸寮曰。和尚道汝會也。教我自問汝。師乃呵呵大笑。同事曰。適來哭。如今為甚卻笑。師曰。適來哭。如今笑。同事惘然 次日馬祖升堂。眾才集。師出卷卻席。祖便下座。師隨至方丈。祖曰我適來未曾說話。汝為甚便卷卻席。師曰。昨日被和尚扭得鼻頭痛。祖曰。汝昨日向甚處留心。師曰。鼻頭今日又不痛也。祖曰。汝深明昨日事。師作禮而退 師再參侍立次。祖目視繩床角拂子。師曰。即此用。離此用。祖曰。汝向後開兩片皮。將何為人。師取拂子豎起。祖曰。即此用離此用。師掛拂子于舊處。祖振威一喝。師直得三日耳聾 自此雷音將震。檀信請于洪州新吳界。住大雄山。以居處巖巒峻極。故號百丈。既處之。未期月。參請之賓。四方麇至
【現代漢語翻譯】 現代漢語譯本： 當時有三大士（指有大智慧的人）像鼎足之勢一樣侍立在馬祖（指馬祖道一禪師）身邊。百丈禪師（指懷海禪師）跟隨馬祖行走時，看到一群野鴨飛過。馬祖問道：『那是什麼？』百丈禪師回答：『野鴨子。』馬祖又問：『往哪裡去了？』百丈禪師說：『飛過去了。』馬祖於是抓住百丈禪師的鼻子扭。百丈禪師因為疼痛而失聲叫了出來。馬祖說：『還說飛過去了？』百丈禪師在馬祖的言語下有所領悟，回到侍者寮房，哀哀大哭。同事問他說：『你想念父母了嗎？』百丈禪師說：『沒有。』同事又問：『被人罵了嗎？』百丈禪師說：『沒有。』同事不解地問：『那你哭什麼？』百丈禪師說：『我的鼻孔被大師扭，痛得難以忍受。』同事說：『有什麼因緣不契合嗎？』百丈禪師說：『你去問和尚。』同事問馬祖大師說：『懷海侍者，有什麼因緣不契合，在寮房裡哭，告訴我，為我說說。』馬祖大師說：『是他自己領會了。你自己去問他。』同事回到寮房說：『和尚說你領會了，叫我自己問你。』百丈禪師於是呵呵大笑。同事說：『剛才哭，現在為什麼又笑？』百丈禪師說：『剛才哭，現在笑。』同事茫然不解。 第二天，馬祖升座說法，眾人剛聚集，百丈禪師出來把蓆子捲走了。馬祖便下座。百丈禪師跟隨馬祖到方丈室。馬祖問：『我剛才還沒說話，你為什麼就把蓆子捲走了？』百丈禪師說：『昨天被和尚扭得鼻頭痛。』馬祖問：『你昨天向什麼地方留心了？』百丈禪師說：『鼻頭今天又不痛了。』馬祖說：『你深深地明白了昨天的事。』百丈禪師作禮而退。 百丈禪師再次參拜，侍立在馬祖身邊。馬祖看著繩床角上的拂子。百丈禪師說：『即此用，離此用。』馬祖說：『你向後開兩片皮（指開悟），將用什麼來為人說法？』百丈禪師拿起拂子豎起來。馬祖說：『即此用，離此用。』百丈禪師把拂子掛回原處。馬祖威嚴地大喝一聲。百丈禪師頓時三日耳聾。從此，百丈禪師的雷音（指說法）將要震動天下。信徒們請求他在洪州新吳界的大雄山居住。因為他居住的地方巖石山峰極其險峻，所以號為百丈。他剛在那裡居住不到一個月，前來參拜請教的人，從四面八方蜂擁而至。
【English Translation】 English version: At that time, three great scholars (referring to those with great wisdom) stood by Mazu (referring to Zen Master Mazu Daoyi) like the legs of a tripod. When Zen Master Baizhang (referring to Huaihai Zen Master) was walking with Mazu, he saw a flock of wild ducks flying by. Mazu asked, 'What is that?' Zen Master Baizhang replied, 'Wild ducks.' Mazu then asked, 'Where are they going?' Zen Master Baizhang said, 'They flew past.' Thereupon, Mazu grabbed Baizhang's nose and twisted it. Baizhang cried out in pain. Mazu said, 'Still saying they flew past?' Zen Master Baizhang had some understanding from Mazu's words and returned to the attendant's quarters, weeping bitterly. A colleague asked him, 'Do you miss your parents?' Zen Master Baizhang said, 'No.' The colleague then asked, 'Were you scolded?' Zen Master Baizhang said, 'No.' The colleague asked in confusion, 'Then why are you crying?' Zen Master Baizhang said, 'My nose was twisted by the master, and it hurts unbearably.' The colleague said, 'Is there some unfulfilled cause?' Zen Master Baizhang said, 'Go ask the monk.' The colleague asked Master Mazu, 'Attendant Huaihai, what unfulfilled cause is there that he is crying in the quarters? Tell me, explain it to me.' Master Mazu said, 'He understood it himself. You go ask him yourself.' The colleague returned to the quarters and said, 'The monk said you understood it, and told me to ask you myself.' Zen Master Baizhang then laughed heartily. The colleague said, 'You were crying just now, why are you laughing now?' Zen Master Baizhang said, 'I was crying just now, and now I am laughing.' The colleague was bewildered. The next day, Mazu ascended the platform to preach, and as soon as the crowd gathered, Zen Master Baizhang came out and rolled up the mat. Mazu then descended from the platform. Zen Master Baizhang followed Mazu to his abbot's room. Mazu asked, 'I haven't even spoken yet, why did you roll up the mat?' Zen Master Baizhang said, 'Yesterday, my nose hurt from being twisted by the monk.' Mazu asked, 'Where were you focusing your attention yesterday?' Zen Master Baizhang said, 'My nose doesn't hurt today.' Mazu said, 'You deeply understand yesterday's matter.' Zen Master Baizhang bowed and withdrew. Zen Master Baizhang visited again, standing by Mazu's side. Mazu looked at the whisk on the corner of the rope bed. Zen Master Baizhang said, 'Using this, or apart from this.' Mazu said, 'If you open up two pieces of skin later (referring to enlightenment), what will you use to teach people?' Zen Master Baizhang picked up the whisk and held it up. Mazu said, 'Using this, or apart from this.' Zen Master Baizhang hung the whisk back in its original place. Mazu gave a stern shout. Zen Master Baizhang was deaf for three days. From then on, Zen Master Baizhang's thunderous voice (referring to his teachings) was about to shake the world. Believers requested him to reside at Mount Daxiong in the Xinyu region of Hongzhou. Because the rocks and peaks where he lived were extremely steep, it was named Baizhang. He had only been living there for less than a month when visitors and those seeking instruction flocked from all directions.
問。抱璞投師。請師一決。師曰。昨夜南山虎咬大蟲。曰不繆真詮。為甚麼不垂方便。師曰。掩耳偷鈴漢。曰不得中郎鑒。還同野舍薪。師便打。曰蒼天蒼天。師曰。得與么多口。曰罕遇知音。拂袖便出。師曰。百丈今日輸卻一半 至晚侍者問。和尚被這僧不肯了便休。師便打。曰蒼天蒼天。師曰。罕遇知音。者作禮。師曰。一狀領過 有一僧。哭入法堂。師曰。作什麼。曰父母俱喪。請師揀日。師曰。明日一時埋卻 問。如何是奇特事。師曰。獨坐大雄峰。僧禮拜。師便打 問。師向後作么生開示於人。師以手卷舒兩邊。曰更作么生。師以手點頭三下 馬祖令人馳書。並醬三甕與師。師令排向法堂前。乃上堂。眾才集。師以拄杖指醬甕曰。道得即不打破。道不得即打破。眾無語。師便打破。歸方丈 上堂。眾才集。師以拄杖趁下。卻召大眾。大眾回頭。師曰。是甚麼 師因普請開田。回問。運阇黎。開田不易。檗曰。眾僧作務。師曰。有煩道用。檗曰。爭敢辭勞。師曰。開得多少田。檗作鋤田勢。師便喝。檗掩耳而出 師每上堂。有一老人。隨眾聽法。一日眾退。唯老人不去。師問。汝是何人。老人曰。某於過去迦葉佛時。曾住此山。因學人問。大修行人還落因果也無。某對曰不落因果。遂致五百生墮野狐身。今
【現代漢語翻譯】 現代漢語譯本： 問：我懷抱璞玉來拜見老師，請老師裁決（璞玉投師：比喻懷才求教）。 師父說：『昨夜南山的虎咬死了大蟲。』 （學僧）說：『沒有違背真正的佛法精髓。』（繆：通『謬』，錯誤，違背。真詮：真正的解釋，此處指佛法精髓。）為什麼不施予方便法門？ 師父說：『你這是掩耳盜鈴的人。』 （學僧）說：『得不到中郎蔡邕的鑑賞（中郎鑒：比喻得到真正的賞識），（我的才能）也如同荒野茅舍的柴薪一樣。』 師父便打了他。 （學僧）說：『蒼天啊蒼天！』 師父說：『你這麼多嘴！』 （學僧）說：『難得遇到知音。』說完拂袖而去。 師父說：『百丈（Baizhang）我今天輸了一半。』 到了晚上，侍者問：『和尚您被那個僧人弄得不肯罷休。』 師父便打了他。 （侍者）說：『蒼天啊蒼天！』 師父說：『難得遇到知音。』 侍者行禮。 師父說：『一狀領過（一狀領過：承擔全部責任）。』 有一個僧人，哭著進入法堂。 師父問：『做什麼？』 （僧人）說：『父母都去世了，請師父選擇安葬的日子。』 師父說：『明天一時一起埋葬。』 問：『什麼是奇特的事？』 師父說：『獨自坐在大雄峰（Daxiong Peak）。』 僧人禮拜。 師父便打了他。 問：『師父您以後將如何開示於人？』 師父用手卷舒兩邊，說：『還要怎麼做？』 師父用手點頭三下。 馬祖（Mazu）派人送來書信，並送來三甕醬給師父。 師父讓人把醬排列在法堂前，於是上堂。 眾人剛聚集，師父用拄杖指著醬甕說：『說得對就不用打破，說不對就打破。』 眾人沒有說話。 師父便打破了醬甕，回到方丈。 上堂，眾人剛聚集，師父用拄杖趕下眾人，卻召回大眾。 大眾回頭。 師父說：『是什麼？』 師父因為普請（Puqing，指寺院集體勞動）開田，回來后問：『運阇黎（Yun Sheli，對僧人的尊稱），開田不容易。』 檗（Bo）說：『眾僧作務（zuowu，勞動）。』 師父說：『有煩道用（daoyong，指僧人）。』 檗說：『怎敢推辭勞累。』 師父說：『開了多少田？』 檗做出鋤田的姿勢。 師父便喝斥。 檗捂著耳朵跑了出去。 師父每次上堂，都有一位老人，跟隨眾人聽法。 一天眾人退去，只有老人沒有離開。 師父問：『你是什麼人？』 老人說：『我於過去迦葉佛（Kasyapa Buddha）時，曾住在此山，因為學人問：『大修行人還落入因果嗎？』我回答說『不落因果』，於是導致五百生墮入野狐身。今
【English Translation】 English version: Question: I bring unpolished jade to seek your guidance, master, please make a judgment. (Baopu Toushi: a metaphor for seeking advice with talent). The master said: 'Last night, a tiger in Nanshan (South Mountain) bit a big insect.' (The monk) said: 'It does not violate the true essence of the Dharma.' (Miu: mistake, violate. Zhenquan: the true explanation, referring to the essence of the Dharma here.) Why not bestow expedient means? The master said: 'You are like someone covering their ears while stealing a bell.' (The monk) said: 'If I cannot be appreciated by Cai Yong (a famous scholar in Chinese history), (my talent) is like firewood in a wilderness hut.' The master then hit him. (The monk) said: 'Oh heavens, oh heavens!' The master said: 'You are so talkative!' (The monk) said: 'Rarely do I meet a kindred spirit.' After saying that, he flicked his sleeves and left. The master said: 'Baizhang (name of the master) has lost half of the game today.' In the evening, the attendant asked: 'Venerable, you were bothered by that monk who wouldn't give up.' The master then hit him. (The attendant) said: 'Oh heavens, oh heavens!' The master said: 'Rarely do I meet a kindred spirit.' The attendant made a bow. The master said: 'I take full responsibility (take full responsibility).' There was a monk who entered the Dharma hall crying. The master asked: 'What are you doing?' (The monk) said: 'My parents have both passed away, please choose a date for the burial, master.' The master said: 'Bury them together tomorrow at one o'clock.' Question: 'What is a peculiar thing?' The master said: 'Sitting alone on Daxiong Peak (Great Hero Peak).' The monk bowed. The master then hit him. Question: 'How will you enlighten people in the future, master?' The master rolled and unrolled his hands on both sides, saying: 'What else is there to do?' The master nodded three times with his hand. Mazu (name of the master) sent someone to deliver a letter, along with three jars of sauce to the master. The master had the sauce arranged in front of the Dharma hall, and then ascended the hall. As soon as the crowd gathered, the master pointed to the sauce jars with his staff and said: 'If you can say it right, I won't break them; if you can't say it right, I will break them.' The crowd was silent. The master then broke the sauce jars and returned to his room. Ascending the hall, as soon as the crowd gathered, the master chased them down with his staff, but then called the crowd back. The crowd turned around. The master said: 'What is it?' The master, because of Puqing (collective labor in the monastery) to open the fields, returned and asked: 'Yun Sheli (a respectful term for monks), opening the fields is not easy.' Bo (name of the monk) said: 'The monks are working (laboring).' The master said: 'It is troublesome to use the Dao (referring to the monks).' Bo said: 'How dare I refuse to work hard.' The master said: 'How much field has been opened?' Bo made a gesture of hoeing the field. The master then shouted. Bo covered his ears and ran out. Every time the master ascended the hall, there was an old man who followed the crowd to listen to the Dharma. One day, when the crowd retreated, only the old man did not leave. The master asked: 'Who are you?' The old man said: 'I used to live on this mountain during the time of Kasyapa Buddha (name of the Buddha in the past), because a student asked: 'Do great practitioners still fall into cause and effect?' I replied 'They do not fall into cause and effect,' and as a result, I fell into the body of a wild fox for five hundred lifetimes. Now
請和尚代一轉語。貴脫此身。師曰。汝試問看。老人曰。大修行人還落因果也。師曰。不昧因果。老人于言下大悟。作禮曰。某已脫野狐身。向住山後。敢乞依亡僧禮津送。師令維那白椎告眾。食後送亡僧。食后師領眾至山後巖下。果見一死狐。乃依法火葬。師至晚上堂。舉前因緣。黃檗便問。古人錯祇對一轉語。墮五百生野狐身。祇如轉轉不錯。合作個甚麼。師曰。近前來。向汝道。檗近前打師一掌。師拍手笑曰。將謂鬍鬚赤。更有赤鬚鬍。司馬頭陀。舉野狐話。問祐典座曰。作么生。座撼門扇三下。司馬曰。大粗生。座曰。佛法不是者個道理 廣錄曰。無始不是佛。莫作佛解。佛是眾生邊藥。無病不要吃。藥病俱消。喻如清水。佛似甘草和水。亦如蜜和水。極是甘美。若同清水邊數則不著 又曰。從須陀洹。向上直至十地。但有語句。盡屬法塵垢。但有語句。盡屬煩惱邊收。但有語句。盡屬不了義教。了義教是持。不了義教是犯。佛地無持犯。了義不了義教。盡不許也 又曰。貪染一切有無境法。被一切有無境惑亂。自是是魔王。照用屬魔民。祗如今鑒覺。但不依住一切有無諸法。世間出世間法。亦不作住知解。亦不依住無知解。自心是佛。照用屬菩薩。心心是主宰。照用屬客塵 又曰。說眾生有佛性。亦謗佛法
【現代漢語翻譯】 現代漢語譯本： 請和尚替我轉達一句話，以便我能脫離這個身軀。師父說：『你試著問問看。』老人問道：『大修行人還會落入因果之中嗎？』師父回答：『不昧因果。』老人在聽了這句話后，當下大悟，行禮說道：『我已經脫離了野狐之身，之前住在山後。懇請按照亡僧的禮儀來超度我。』師父命令維那（寺院中負責管理僧眾事務的僧人）敲椎告訴大家，午飯後送亡僧。午飯後，師父帶領大家到山後巖石下，果然看到一隻死狐貍，於是依法火葬。 師父在晚上升座說法時，提起了這件事的因緣。黃檗（禪師名）便問：『古人因為錯答了一句話，墮入五百世的野狐之身。如果轉達得沒有錯，又會怎麼樣呢？』師父說：『你靠近前來，我告訴你。』黃檗走近，打了師父一掌。師父拍手笑道：『我以為只有紅鬍鬚，原來還有鬍鬚是紅色的。』 司馬頭陀（人名），舉起野狐的故事，問祐典座（寺院中負責管理飲食的僧人）說：『怎麼樣？』祐典座搖動門扇三下。司馬說：『太粗魯了。』祐典座說：『佛法不是這個道理。』 廣錄中說：『無始以來就不是佛，不要當作佛來理解。佛是眾生這邊的藥，沒有病就不要吃。藥和病都消失了，就像清水一樣。佛就像甘草和水，也像蜜和水，非常甘甜美好。如果和清水放在一起比較，就不貼切了。』 又說：『從須陀洹（小乘初果）向上直到十地（菩薩的最高階位），只要有語句，都屬於法塵垢。只要有語句，都屬於煩惱的範疇。只要有語句，都屬於不了義教（不究竟的教法）。了義教（究竟的教法）是持守，不了義教是違犯。佛地沒有持守和違犯。了義和不了義教，都不允許存在。』 又說：『貪戀一切有和無的境界法，被一切有和無的境界迷惑擾亂，自己就是魔王。照用屬於魔民。只要如今覺察，但不依住一切有和無的諸法，世間和出世間法，也不作住知解，也不依住無知解，自心就是佛。照用屬於菩薩。心心是主宰，照用屬於客塵。』 又說：『說眾生有佛性，也是誹謗佛法。』
【English Translation】 English version: Please, monk, say a turning word on my behalf, so that I may be liberated from this body.' The master said, 'You try asking.' The old man asked, 'Does a great cultivator still fall into causality (因果, karma)?' The master said, 'Not be obscured about causality.' Upon hearing these words, the old man had a great enlightenment. He bowed and said, 'I have been liberated from the body of a wild fox and previously lived behind the mountain. I dare to ask that you cremate me according to the rites for a deceased monk.' The master ordered the director (維那, weina, monastic administrator) to strike the gavel and inform the assembly that they would send off the deceased monk after the meal. After the meal, the master led the assembly to the foot of a cliff behind the mountain, where they indeed saw a dead fox, which they then cremated according to the Dharma. In the evening, when the master ascended the Dharma seat, he mentioned the cause and condition of this matter. Huangbo (黃檗, a Chan master) then asked, 'The ancients, because of wrongly answering a turning word, fell into the body of a wild fox for five hundred lifetimes. If the turning word is not wrong, what would be the result?' The master said, 'Come closer, and I will tell you.' Huangbo approached and struck the master a blow. The master clapped his hands and laughed, saying, 'I thought there were only red beards, but there are even red-bearded men!' Sima Toutuo (司馬頭陀, a person's name), raised the story of the wild fox and asked the cook (祐典座, you dianzuo, monastic cook), 'What about it?' The cook shook the door three times. Sima said, 'Too crude.' The cook said, 'The Buddha-dharma is not this principle.' The Extensive Records say: 'From the beginningless past, it is not Buddha; do not understand it as Buddha. Buddha is the medicine for sentient beings; if there is no illness, do not take it. When both medicine and illness disappear, it is like clear water. Buddha is like licorice and water, also like honey and water, extremely sweet and delicious. If compared with clear water, it is not appropriate.' It also says: 'From Stream-enterer (須陀洹, xutuo huan, Srotapanna, the first stage of Arhatship) upwards to the Tenth Ground (十地, shi di, the highest stage of a Bodhisattva), as long as there are statements, they all belong to the dust of Dharma. As long as there are statements, they all belong to the realm of afflictions. As long as there are statements, they all belong to the unperfected teachings. The perfected teaching is upholding; the unperfected teaching is violating. In the Buddha-ground, there is no upholding or violating. Perfected and unperfected teachings are all not allowed.' It also says: 'Greedily clinging to all realms of existence and non-existence, being confused and disturbed by all realms of existence and non-existence, one is oneself a demon king. Illumination and function belong to the demon's people. Just now, be aware, but do not rely on or dwell in all dharmas of existence and non-existence, worldly and supramundane dharmas. Do not create dwelling knowledge or understanding, nor rely on or dwell in no-knowledge or understanding. One's own mind is Buddha. Illumination and function belong to Bodhisattvas. Mind after mind is the master; illumination and function belong to the guest dust.' It also says: 'To say that sentient beings have Buddha-nature is also slandering the Buddha-dharma.'
僧。說眾生無佛性。亦謗佛法僧。若言有佛性。名執著謗。若言無佛性。名虛妄謗。如雲說佛性有。則增益謗。說佛性無。則損減謗。說佛性亦有亦無。則相違謗。說佛非有非無。則戲論謗。如欲不說。眾生無解脫之期。如欲說之。眾生又隨說生解。益少損多。故云。我寧不說法。疾入于涅槃。向後返尋過去諸佛。皆說三乘法。向後假說。假立名字。本不是佛。向渠說是佛。本不是菩提。向渠說是菩提。涅槃解脫等。知渠擔百石擔不起。且與渠一升一合擔。知渠難信了義教。且與渠說不了義教。且得善法流行。亦勝於惡法。善果限滿。惡果便到。得佛則有眾生到。得涅槃。則有生死到。得明則有暗到。但是有漏因果翻覆。無有不相酬獻者。若欲免見翻覆之事。但割斷兩頭句 又曰。有病不吃藥。是愚人。無病吃藥。是聲聞人。定執一法。名定性聲聞。一向多聞。名增上慢聲聞。知他名有學聲聞。沈空滯寂及自知。名無學聲聞。貪嗔癡等是毒。十二分教是藥。毒未銷。藥不得除。無病吃藥。藥變成病 又曰。沙門持齋持戒。忍辱柔和。慈悲喜捨。尋常是僧家法則。會與么會。宛然依佛教。祇是不許貪著依執。若希望得佛得菩提等法者。似手觸火。文殊云。若起佛見法見。應當害己 又曰。從人至佛是得。從人至地獄是失
【現代漢語翻譯】 現代漢語譯本： 僧人如果說眾生沒有佛性（Buddha-nature），這也是誹謗佛、法（Dharma）、僧（Sangha）。如果說有佛性，就名為執著誹謗。如果說沒有佛性，就名為虛妄誹謗。如果說佛性是有，那就是增益誹謗。如果說佛性是無，那就是損減誹謗。如果說佛性亦有亦無，那就是互相矛盾的誹謗。如果說佛性非有非無，那就是戲論誹謗。如果想要不說，眾生就沒有解脫的期限。如果想要說，眾生又隨著所說產生理解，但益處少而損害多。所以說：『我寧願不說法，迅速進入涅槃（Nirvana）。』向後反思過去諸佛，都說三乘法（Three Vehicles）。向後假設說，假設建立名字，本來不是佛，向他們說是佛；本來不是菩提（Bodhi），向他們說是菩提；涅槃解脫等等。知道他們擔一百石擔不起，暫且給他們一升一合擔。知道他們難以相信了義教，暫且給他們說不了義教，暫且使得善法流行，也勝過惡法。善果期限滿了，惡果便到。得到佛就有眾生到，得到涅槃就有生死到，得到光明就有黑暗到。但是有漏的因果翻來覆去，沒有不互相酬報的。如果想要避免見到翻來覆去的事情，只要割斷兩頭的話。 又說：有病不吃藥，是愚人。無病吃藥，是聲聞人（Śrāvaka）。定執一法，名叫定性聲聞。一向多聞，名叫增上慢聲聞。知道其他，名叫有學聲聞。沉溺於空寂以及自知，名叫無學聲聞。貪嗔癡等是毒，十二分教是藥。毒未消除，藥不得去除。無病吃藥，藥變成病。 又說：沙門（Śrāmaṇa）持齋持戒，忍辱柔和，慈悲喜捨，尋常是僧家的法則。會嗎？宛然依照佛教，只是不許貪著依執。如果希望得到佛、得到菩提等法，就像手觸火。《文殊（Mañjuśrī）經》云：『如果生起佛見法見，應當害己。』 又說：從人到佛是得，從人到地獄是失。
【English Translation】 English version: If a monk says that sentient beings have no Buddha-nature (Buddha-nature), this is also slandering the Buddha, the Dharma (Dharma), and the Sangha (Sangha). If one says there is Buddha-nature, it is called clinging and slandering. If one says there is no Buddha-nature, it is called falsely slandering. If one says Buddha-nature exists, it is an exaggeration and slander. If one says Buddha-nature does not exist, it is a diminishing slander. If one says Buddha-nature both exists and does not exist, it is a contradictory slander. If one says Buddha-nature is neither existent nor non-existent, it is a frivolous slander. If one wants to not speak, sentient beings will have no time for liberation. If one wants to speak, sentient beings will understand according to what is said, but the benefit is little and the harm is much. Therefore, it is said: 'I would rather not speak the Dharma and quickly enter Nirvana (Nirvana).' Looking back at the Buddhas of the past, they all spoke of the Three Vehicles (Three Vehicles). Speaking hypothetically, establishing names hypothetically, originally not a Buddha, telling them they are a Buddha; originally not Bodhi (Bodhi), telling them it is Bodhi; Nirvana, liberation, and so on. Knowing they cannot carry a hundred 'shi' (a unit of weight), temporarily giving them one 'sheng' (a unit of volume) and one 'he' (a unit of volume) to carry. Knowing they have difficulty believing in the definitive teachings, temporarily speaking to them of provisional teachings, temporarily allowing good Dharma to flourish, which is better than evil Dharma. When the limit of good karma is reached, evil karma will arrive. Obtaining Buddhahood means sentient beings arrive, obtaining Nirvana means birth and death arrive, obtaining light means darkness arrives. However, the conditioned cause and effect turns over and over, and there is nothing that does not repay each other. If one wants to avoid seeing the turning over and over of things, one only needs to cut off the two ends of the statement. It is also said: Having an illness and not taking medicine is foolish. Taking medicine without an illness is like a Śrāvaka (Śrāvaka). Fixedly clinging to one Dharma is called a fixed-nature Śrāvaka. Only hearing a lot is called an arrogant Śrāvaka. Knowing others is called a Śrāvaka who is still learning. Sinking into emptiness and stillness and self-knowing is called a Śrāvaka who has completed learning. Greed, anger, and ignorance are poisons, and the twelve divisions of the teachings are medicine. If the poison is not eliminated, the medicine cannot be removed. Taking medicine without an illness, the medicine becomes an illness. It is also said: A Śrāmaṇa (Śrāmaṇa) upholding precepts, practicing abstinence, being patient, gentle, compassionate, joyful, and giving, is usually the rule of the Sangha. Do you understand? Clearly following the Buddha's teachings, but not allowing greed and clinging. If one hopes to obtain Buddhahood, Bodhi, and other Dharmas, it is like touching fire with one's hand. Mañjuśrī (Mañjuśrī) says: 'If one gives rise to the view of Buddha and the view of Dharma, one should harm oneself.' It is also said: From person to Buddha is gain, from person to hell is loss.
。是非亦然。三祖云。得失是非。一時放卻 又曰。執自己是佛。自己是禪道解者。名內見。執因緣修證而成者。名外見。志公云。內見外見俱錯 又曰。知佛人。見佛人。聞佛人。說佛人。如恒河沙。是佛知。是佛見。是佛聞。是佛說。萬中無一 又曰。佛入諸類。與眾生作船筏。同渠受苦。無限勞極。佛入苦處。亦同眾生受苦。佛祇是去住自由不同眾生。佛不是虛空。受苦何得不苦。若說不苦。此語違負 又曰。祇如今但無十句濁心。貪心。愛心。染心。瞋心。執心。住心。依心。著心。取心。戀心。但是一句。各有三句。個個透過三句外。但是一切照用。任聽縱橫。但是一切舉動施為。語默啼笑。儘是佛慧 師有時說法竟。大眾下堂。乃召之。大眾回首。師曰。是甚麼。藥山目之為百丈下堂句 師凡作務執勞。必先於眾。主者不忍。密收作具而請息之。師曰。吾無德。爭合勞於人。既遍求作具不獲。而亦忘餐。故有一日不作一日不食之語。流播寰宇矣。唐憲宗元和甲午正月十三日歸寂。壽九十五歲。來謚大智禪師。塔曰大寶勝輪。
池州南泉普愿禪師
鄭州新鄭王氏子。幼慕空宗。唐至德丁酉。依大隗慧公受業。詣嵩岳受具足戒。初習相部。究毗尼。次游講肆。歷聽楞伽華嚴。入中百門觀。精練玄
【現代漢語翻譯】 是非也是如此。三祖（Sanzu，禪宗三祖僧璨）說：『得失是非，一時放卻。』又說：『執著自己是佛，自己是禪道解者，名為內見。執著因緣修證而成者，名為外見。』志公（Zhi Gong，南北朝時期高僧）說：『內見外見俱錯。』又說：『知佛人，見佛人，聞佛人，說佛人，如恒河沙，是佛知，是佛見，是佛聞，是佛說，萬中無一。』又說：『佛入諸類，與眾生作船筏，同渠受苦，無限勞極。佛入苦處，亦同眾生受苦。佛只是去住自由不同眾生。佛不是虛空，受苦何得不苦。若說不苦，此語違負。』又說：『只如今但無十句濁心：貪心、愛心、染心、嗔心、執心、住心、依心、著心、取心、戀心。但是一句，各有三句，個個透過三句外。但是一切照用，任聽縱橫。但是一切舉動施為，語默啼笑，儘是佛慧。』 師父有時說法完畢，大眾下堂。師父便召集他們，大眾回頭。師父說：『是什麼？』藥山（Yaoshan，唐代禪師）稱之為百丈下堂句。師父凡是做工執勞，必定先於眾人。主管人不忍心，偷偷收起他的工具，請他休息。師父說：『我沒有德行，怎麼好意思讓別人為我勞作。』既然到處尋找工具而不得，因此也忘了吃飯。所以有『一日不作，一日不食』的話，流傳於天下。唐憲宗元和甲午正月十三日圓寂。享年九十五歲。後來謚號為大智禪師。塔名為大寶勝輪。 池州南泉普愿禪師（Chizhou Nanquan Puyuan Chanshi） 鄭州新鄭王氏之子。從小就仰慕空宗。唐朝至德丁酉年，依止大隗慧公（Dawei Huigong）受業。前往嵩岳（Songyue）受具足戒。最初學習相部，研究毗尼。後來遊歷講堂，聽講《楞伽經》（Lenga Jing）、《華嚴經》（Huayan Jing）。深入《中論》（Zhong Lun）、《百論》（Bai Lun）、《觀論》（Guan Lun），精研玄理。
【English Translation】 So is right and wrong. The Third Patriarch (Sanzu, the Third Patriarch of Zen Buddhism, Sengcan) said, 'Gain and loss, right and wrong, let go of them all at once.' He also said, 'Clinging to oneself as a Buddha, considering oneself as an interpreter of Zen, is called inner view. Clinging to the idea that enlightenment is achieved through causes and conditions is called outer view.' Zhi Gong (a prominent monk during the Southern and Northern Dynasties) said, 'Both inner and outer views are wrong.' He also said, 'Those who know the Buddha, see the Buddha, hear the Buddha, and speak of the Buddha, are as numerous as the sands of the Ganges, but among them, one in ten thousand truly knows, sees, hears, and speaks of the Buddha.' He also said, 'The Buddha enters all realms, acting as a boat and raft for sentient beings, sharing their suffering, enduring limitless toil. The Buddha enters into suffering places, also sharing the suffering of sentient beings. The Buddha is merely different from sentient beings in the freedom to come and go. The Buddha is not empty space; how can suffering not be suffering? To say it is not suffering is a false statement.' He also said, 'Right now, simply be without the ten phrases of turbid mind: greed, love, defilement, anger, attachment, dwelling, reliance, clinging, grasping, and longing. Each of these is a phrase, and each has three aspects; each one must transcend these three aspects. Then, all illumination and function can be allowed to flow freely. Then, all actions and behaviors, speech and silence, weeping and laughter, are all the wisdom of the Buddha.' Sometimes, after the Master finished speaking the Dharma, the assembly would leave the hall. The Master would then call them back, and when they turned their heads, the Master would say, 'What is it?' Yaoshan (a Zen master of the Tang Dynasty) called this 'Baizhang's leaving-the-hall phrase.' Whenever the Master engaged in labor, he would always do so before the others. The one in charge, unable to bear it, would secretly take away his tools and ask him to rest. The Master would say, 'I have no virtue; how can I allow others to labor for me?' Since he searched everywhere for his tools but could not find them, he also forgot to eat. Therefore, the saying 'A day without work is a day without food' spread throughout the world. He passed away on the thirteenth day of the first month of the Jiawu year of the Yuanhe era of Emperor Xianzong of the Tang Dynasty. He lived to be ninety-five years old. Later, he was posthumously named Zen Master Dazhi. His stupa was named Great Treasure Victory Wheel. Zen Master Puyuan of Nanquan in Chizhou (Chizhou Nanquan Puyuan Chanshi) He was the son of the Wang family of Xinzheng in Zhengzhou. From a young age, he admired the doctrine of emptiness. In the Dingyou year of the Zhide era of the Tang Dynasty, he became a disciple of Dawei Huigong. He went to Songyue to receive the full precepts. Initially, he studied the Xiangbu and researched the Vinaya. Later, he traveled to lecture halls, listening to the teachings of the Lenga Sutra (Lenga Jing) and the Huayan Sutra (Huayan Jing). He delved into the Madhyamaka-karika (Zhong Lun), Dvadasanikaya-sastra (Bai Lun), and Treatise on the Twelve Gates (Guan Lun), diligently studying the profound principles.
義。后扣大寂之室。頓然忘筌。得遊戲三昧。一日為眾僧行粥次。馬祖問。桶裡是甚麼。師曰。這老漢合取口。作恁么語話。祖便休。自余同參之流。無敢詰問 貞元乙亥。憩錫于池陽。自建禪齋。不下南泉二十餘載。大和初。宣城廉使陸公亙。向師道風。遂與監軍。同請下山。伸弟子之禮。大振宗風。自此學徒。不下數百。言滿諸方。目為郢匠 上堂。然燈佛道了也。若心相所思。出生諸法。虛假不實。何以故。心尚無有。云何出生諸法。猶如形影。分別虛空。如人取聲。安置篋中。亦如吹網。欲令氣滿。故老宿云。不是心。不是佛。不是物。且教你兄弟行履。據說十地菩薩。住首楞嚴三昧。得諸佛秘密法藏。自然得一切禪定解脫神通妙用。至一切世界。普現色身。或示現成等正覺。轉大法輪。入涅槃。使無量入毛孔。演一句經無量劫。其義不盡。教化無量億千眾生。得無生法忍。尚喚作所知愚。極微細所知愚。與道全乖。大難大難。珍重 上堂。王老師自小養一頭水牯牛擬向溪東牧。不免食他國王水草。擬向溪西牧。亦不免食他國王水草。不如隨分納些些。總不見得 師問僧曰。夜來好風。曰夜來好風。師曰。吹折門前一枝松。曰吹折門前一枝松。次問一僧曰。夜來好風。曰是甚麼風。師曰。吹折門前一枝松。曰
【現代漢語翻譯】 義（含義）。後來隱居在大寂禪師的住所，頓時忘卻了捕魚的工具，得到了遊戲三昧（一種禪定境界）。一天，為眾僧分粥時，馬祖（馬祖道一禪師）問道：『桶裡是什麼？』 師父說：『這老頭子合上你的嘴吧，說這樣的話！』 馬祖便不再說話。其餘一同參學的僧人，沒有敢於詰問的。貞元乙亥年，在池陽休息，自己建造禪房，沒有下南泉山二十多年。大和初年，宣城廉使陸亙（人名），仰慕師父的道風，於是與監軍一同請師父下山，行弟子之禮，大大振興了宗風。從此，學徒不下數百人，名聲傳遍四方，被譽為郢匠（比喻精通某事的人）。 上堂說法：『然燈佛（錠光佛）的道理已經說完了。如果心相所思，出生諸法，都是虛假不實的。為什麼呢？心尚且沒有，怎麼能出生諸法呢？猶如形影，分別虛空，如同人取聲，安置在箱子里，也像吹網，想要讓它充滿氣體。』 所以老宿說：『不是心，不是佛，不是物。』 且教你們兄弟行履（修行）。據說十地菩薩，住在首楞嚴三昧（一種高級禪定），得到諸佛秘密法藏，自然得到一切禪定解脫神通妙用，到達一切世界，普遍示現色身，或者示現成等正覺，轉大法輪，入涅槃，使無量人毛孔，演一句經無量劫，其義不盡，教化無量億千眾生，得無生法忍（對事物不生不滅的深刻理解）。尚且叫做所知愚（被知識所迷惑），極微細所知愚，與道完全相悖。大難啊，大難啊！珍重！ 上堂說法：『王老師從小養了一頭水牯牛，打算牽到溪東去放牧，不免要吃他國王的水草；打算牽到溪西去放牧，也不免要吃他國王的水草。不如隨分納些些（交些稅），總不見得（完全避免）。』 師父問僧人說：『昨夜好風。』 僧人說：『昨夜好風。』 師父說：『吹折門前一枝松。』 僧人說：『吹折門前一枝松。』 接著問另一僧人說：『昨夜好風。』 僧人說：『是什麼風？』 師父說：『吹折門前一枝松。』 僧人說：
【English Translation】 Meaning. Later, he secluded himself in the residence of Great Master Daji, suddenly forgetting the fishing trap and attaining the Game Samadhi (a state of meditative absorption). One day, while distributing porridge to the monks, Mazu (Zen Master Mazu Daoyi) asked, 'What is in the bucket?' The Master said, 'This old man, close your mouth! Speaking such words!' Mazu then remained silent. None of the other fellow practitioners dared to question him. In the year Yihai of the Zhenyuan era, he rested at Chiyang, building his own Zen retreat, not descending from Nanquan Mountain for over twenty years. In the early years of the Dahe era, the Surveillance Commissioner of Xuan Prefecture, Lu Geng (a personal name), admired the Master's virtuous conduct. Therefore, he and the Military Supervisor together invited the Master to descend the mountain, performing the rites of a disciple, greatly revitalizing the Zen school. From then on, the number of students was no less than several hundred, and his reputation spread throughout the land, being hailed as a master craftsman (a metaphor for someone skilled in a particular field). Ascending the Dharma Hall, he said: 'The Dharma of Dipamkara Buddha (Burning Lamp Buddha) has already been spoken. If the mind contemplates and gives rise to all dharmas, they are all false and unreal. Why? The mind itself does not exist, how can it give rise to all dharmas? It is like form and shadow, distinguishing emptiness, like a person taking sound and placing it in a box, also like blowing a net, wanting to fill it with air.' Therefore, the old master said: 'It is not mind, not Buddha, not a thing.' And teaches you brothers to practice. It is said that the Bodhisattvas of the Ten Grounds, dwelling in the Shurangama Samadhi (an advanced state of meditation), obtain the secret Dharma treasury of all Buddhas, naturally obtaining all samadhis, liberations, supernatural powers, and wonderful functions, reaching all worlds, universally manifesting their physical bodies, or manifesting perfect enlightenment, turning the great Dharma wheel, entering Nirvana, causing countless people's pores to expound a verse of scripture for countless kalpas, its meaning inexhaustible, teaching countless billions of sentient beings, attaining the forbearance of non-origination (a profound understanding of the non-arising and non-ceasing of things). It is still called the 'ignorance of what is known' (being deluded by knowledge), the extremely subtle 'ignorance of what is known,' completely contrary to the Way. Great difficulty, great difficulty! Treasure this!' Ascending the Dharma Hall, he said: 'Teacher Wang has raised a water buffalo since he was young, intending to graze it east of the stream, but it inevitably eats the king's water and grass; intending to graze it west of the stream, it also inevitably eats the king's water and grass. It is better to pay some taxes accordingly, and you won't be able to avoid it completely.' The Master asked a monk, 'Last night, a good wind.' The monk said, 'Last night, a good wind.' The Master said, 'It broke a pine tree in front of the gate.' The monk said, 'It broke a pine tree in front of the gate.' Then he asked another monk, 'Last night, a good wind.' The monk said, 'What kind of wind?' The Master said, 'It broke a pine tree in front of the gate.' The monk said:
是甚麼松。師曰。一得一失 師有書與茱萸曰。理隨事變。寬廓非外。事得理融。寂寥非內。僧達書了。便問萸。如何是寬廓非外。萸曰。問一答百也無妨。曰如何是寂寥非內。萸曰。睹對聲色。不是好手。僧又問長沙。沙瞪目視之。僧又進后語。沙乃閉目示之。僧又問趙州。州作吃飯勢。僧又進后語。州以手作拭口勢。后僧舉似師。師曰。此三人。不謬為吾弟子 南泉山下有一庵主。人謂曰。近日南泉和尚出世。何不去禮見。主曰。非但南泉出世。直饒千佛出興。我亦不去。師聞。乃令趙州去勘。州去便設拜。主不顧。州從西過東。又從東過西。主亦不顧。州曰。草賊大敗。遂拽下簾子。便歸。舉似師。師曰。我從來疑著這漢。次日。師與沙彌。𢹂茶一瓶盞三隻到庵。擲向地上。乃曰。昨日底。昨日底。主曰。昨日底是甚麼。師于沙彌背上。拍一下曰。賺我來。賺我來。拂袖便回 上堂。道個如如。早是變了也。今時師僧。須向異類中行。歸宗曰。雖行畜生行。不得畜生報。師曰。孟八郎漢。又恁么去也 上堂。文殊普賢。昨夜三更相打。每人與二十棒。趁出院去也。趙州曰和尚棒教誰吃。師曰。且道王老師過在甚處。州禮拜而出 師因至莊所。莊主預備迎奉。師曰。老僧居常出入。不與人知。何得排辦如此。莊主
【現代漢語翻譯】 現代漢語譯本 『什麼是松？』 師父說：『一得一失。』 師父有書信給茱萸（Zhuyu，人名）說：『理隨事變，寬廓非外；事得理融，寂寥非內。』 僧人抄寫完畢，便問茱萸：『如何是寬廓非外？』 茱萸說：『問一答百也無妨。』 僧人問：『如何是寂寥非內？』 茱萸說：『睹對聲色，不是好手。』 僧人又問長沙（Changsha，地名或人名）。長沙瞪眼看著他。僧人又進問后語，長沙便閉目示意。僧人又問趙州（Zhaozhou，地名或人名），趙州做出吃飯的姿勢。僧人又進問后語，趙州用手做出擦嘴的姿勢。後來僧人把這些告訴師父，師父說：『這三人，不愧是我的弟子。』 南泉山（Nanquan Mountain，地名）下有一位庵主。有人對他說：『近日南泉和尚（Nanquan Heshang，人名）出世，何不去禮拜參見？』 庵主說：『非但南泉出世，直饒千佛出興，我也不去。』 師父聽了，就讓趙州去勘驗。趙州去後便行禮拜，庵主不理睬。趙州從西走到東，又從東走到西，庵主也不理睬。趙州說：『草賊大敗。』 於是拉下簾子，便回去了。把情況告訴師父，師父說：『我從來就懷疑這個人。』 第二天，師父與沙彌（Shami，小和尚），帶著一瓶茶和三隻茶杯到庵里，扔在地上，說道：『昨日底，昨日底。』 庵主說：『昨日底是什麼？』 師父在沙彌背上拍了一下說：『騙我來，騙我來。』 拂袖便回去了。 上堂說法。說道個『如如』，早已經是變了。現在的師僧，須要在異類中行走。歸宗（Guizong，人名）說：『雖行畜生行，不得畜生報。』 師父說：『孟八郎（Meng Balang，人名）漢，又這麼去了。』 上堂說法。文殊（Wenshu，菩薩名）普賢（Puxian，菩薩名），昨夜三更互相打架，每人給二十棒，趕出院去。趙州說：『和尚的棒子教誰吃？』 師父說：『且說王老師（Wang Laoshi，人名）過錯在哪裡？』 趙州行禮拜后出去了。 師父到莊園，莊主預先準備迎接。師父說：『老僧平常出入，不讓人知道，為何安排成這樣？』 莊主……
【English Translation】 English version 『What is pine?』 The master said, 『One gain, one loss.』 The master had a letter for Zhuyu (茱萸, personal name), saying: 『Principle follows the change of events; vastness is not external. When events are integrated with principle, solitude is not internal.』 After the monk finished copying, he asked Zhuyu: 『What is vastness not external?』 Zhuyu said, 『It doesn't matter if you ask one question and get a hundred answers.』 The monk asked: 『What is solitude not internal?』 Zhuyu said, 『To be good at dealing with sights and sounds is not a good skill.』 The monk then asked Changsha (長沙, place name or personal name). Changsha stared at him. The monk then asked further, and Changsha closed his eyes to indicate. The monk then asked Zhaozhou (趙州, place name or personal name), and Zhaozhou made a gesture of eating. The monk then asked further, and Zhaozhou made a gesture of wiping his mouth with his hand. Later, the monk told the master about these events, and the master said: 『These three are worthy of being my disciples.』 There was a hermit living below Nanquan Mountain (南泉山, place name). Someone said to him: 『Recently, the monk Nanquan (南泉和尚, personal name) has appeared in the world, why not go and pay your respects?』 The hermit said: 『Not only if Nanquan appears in the world, but even if a thousand Buddhas were to appear, I would not go.』 When the master heard this, he sent Zhaozhou to investigate. When Zhaozhou arrived, he bowed, but the hermit ignored him. Zhaozhou walked from west to east, and then from east to west, but the hermit still ignored him. Zhaozhou said: 『The bandit army is utterly defeated.』 Then he pulled down the curtain and left. He told the master about the situation, and the master said: 『I have always been suspicious of this man.』 The next day, the master and a Shami (沙彌, novice monk) brought a bottle of tea and three teacups to the hermitage, threw them on the ground, and said: 『Yesterday's, yesterday's.』 The hermit said: 『What is yesterday's?』 The master patted the Shami on the back and said: 『He tricked me into coming, he tricked me into coming.』 He flicked his sleeves and left. Ascending the hall to preach. Saying 『Thus Thus』 is already a change. Today's monks must walk among different kinds. Guizong (歸宗, personal name) said: 『Although one practices the conduct of animals, one should not receive the retribution of animals.』 The master said: 『Meng Balang (孟八郎, personal name), you're going that way again.』 Ascending the hall to preach. Manjushri (文殊, Bodhisattva name) and Samantabhadra (普賢, Bodhisattva name) were fighting each other last night at the third watch. Each was given twenty blows and chased out of the monastery. Zhaozhou said: 『Who will the abbot's staff teach to eat?』 The master said: 『Let's talk about where Master Wang (王老師, personal name) went wrong.』 Zhaozhou bowed and left. The master arrived at the manor, and the owner had prepared to welcome him. The master said: 『This old monk usually comes and goes without letting people know, why is it arranged like this?』 The owner...
曰。昨夜土地報道。和尚今日來。師曰。王老師修行無力。被鬼神覷見。侍者便問。和尚既是善知識。為甚麼被鬼神覷見。師曰。土地前更下一分飯 師有時曰。江西馬祖說即心即佛。王老師不恁么道。不是心。不是佛。不是物。恁么道還有過么。趙州禮拜而出。時有一僧。隨問趙州曰。上座禮拜便出。意作么生。州曰。汝卻問取和尚。僧乃問。適來諗上座。意作么生。師曰。他卻領得老僧意旨 黃檗與師為首座。一日捧缽。向師位上坐。師入堂見乃問曰。長老甚麼。年中行道。檗曰。威音王已前。師曰。猶是王老師兒孫在下去。檗便過第二位坐。師便休 師一日問黃檗。黃金為世界。白銀為壁落。此是甚麼人居處。檗曰。是聖人居處。師曰。更有一人。居何國土。檗乃叉手立。師曰。道不得。何不問王老師。檗卻問。更有一人。居何國土。師曰。可惜許 師問黃檗。定慧等學。明見佛性。此理如何。檗曰。十二時中。不依倚一物。師曰。莫是長老見處么。檗曰。不敢。師曰。漿水錢。且置草鞋錢。教阿誰還 師見僧斫木次。師乃擊木三下。僧放下斧子歸。僧堂。師歸法堂。良久卻入僧堂。見僧在衣缽下坐。師曰。賺殺人 問。師歸丈室。將何指南。師曰。昨夜三更失卻牛。天明起來失卻火 師。因東西兩堂爭貓兒。
【現代漢語翻譯】 現代漢語譯本： 他說：『昨夜土地神稟報，和尚今日會來。』 師父說：『王老師修行沒有力量，被鬼神窺見了。』 侍者便問：『和尚既然是善知識，為什麼會被鬼神窺見？』 師父說：『在土地神前再添一份飯。』 師父有時說：『江西馬祖（Mazu，禪宗大師）說即心即佛。王老師不這麼說，不是心，不是佛，不是物。這麼說還有過錯嗎？』 趙州（Zhaozhou，禪宗大師）禮拜後走出。當時有一僧人，跟隨問趙州說：『上座禮拜便走，意圖是什麼？』 趙州說：『你卻去問和尚。』 僧人便問師父：『剛才諗上座，意圖是什麼？』 師父說：『他卻領會了老僧的意旨。』 黃檗（Huangbo，禪宗大師）與師父同爲首座。一日捧缽，向師父的位子上坐。師父入堂看見便問：『長老什麼年中行道？』 黃檗說：『威音王（Weiyin Wang，過去佛名）已前。』 師父說：『猶是王老師兒孫在下去。』 黃檗便過到第二位坐。師父便停止了。 師父一日問黃檗：『黃金為世界，白銀為壁落，這是什麼人居住的地方？』 黃檗說：『是聖人居住的地方。』 師父說：『更有一人，居住在什麼國土？』 黃檗於是叉手站立。師父說：『說不出來，何不問王老師？』 黃檗反問：『更有一人，居住在什麼國土？』 師父說：『可惜啊。』 師父問黃檗：『定慧等學，明見佛性，此理如何？』 黃檗說：『十二時中，不依倚一物。』 師父說：『莫非是長老的見解嗎？』 黃檗說：『不敢。』 師父說：『漿水錢，且放一邊，草鞋錢，教誰還？』 師父見僧人砍木頭，師父便敲木頭三下。僧人放下斧子回僧堂。師父回法堂。良久后又入僧堂，見僧人在衣缽下坐。師父說：『騙死人。』 問：『師父歸丈室，將什麼指南？』 師父說：『昨夜三更失卻牛，天明起來失卻火。』 師父，因為東西兩堂爭貓兒。
【English Translation】 English version: He said, 'Last night the local deity reported that the monk would come today.' The master said, 'Teacher Wang's practice is weak, and he is being spied upon by ghosts and spirits.' The attendant then asked, 'Since the monk is a good advisor, why is he being spied upon by ghosts and spirits?' The master said, 'Add another portion of food before the local deity.' The master sometimes said, 'Mazu (Mazu, a Chan master) of Jiangxi says that the mind is the Buddha. Teacher Wang doesn't say it that way, not mind, not Buddha, not thing. Is there any fault in saying it that way?' Zhaozhou (Zhaozhou, a Chan master) bowed and walked out. At that time, there was a monk who followed and asked Zhaozhou, 'What is the intention of the venerable one bowing and leaving?' Zhaozhou said, 'You should ask the master.' The monk then asked the master, 'What was the intention of the venerable one just now?' The master said, 'He understood the old monk's intention.' Huangbo (Huangbo, a Chan master) and the master were both head monks. One day, holding a bowl, he sat in the master's seat. The master entered the hall and saw this, and asked, 'Elder, in what year did you begin practicing the Way?' Huangbo said, 'Before Weiyin Wang (Weiyin Wang, the name of a past Buddha).' The master said, 'You are still Teacher Wang's descendants.' Huangbo then moved to the second seat. The master then stopped. One day, the master asked Huangbo, 'Gold as the world, silver as the walls, what kind of people live here?' Huangbo said, 'It is where sages live.' The master said, 'There is another person, in what country do they live?' Huangbo then stood with his hands folded. The master said, 'You can't say it, why not ask Teacher Wang?' Huangbo asked in return, 'There is another person, in what country do they live?' The master said, 'What a pity.' The master asked Huangbo, 'Samadhi and wisdom are equal studies, clearly seeing the Buddha-nature, what is this principle?' Huangbo said, 'Throughout the twelve hours, not relying on a single thing.' The master said, 'Is that perhaps the elder's view?' Huangbo said, 'I dare not.' The master said, 'The money for the gruel, put it aside for now, the money for the straw sandals, who will pay it back?' The master saw a monk chopping wood, and the master struck the wood three times. The monk put down the axe and returned to the monks' hall. The master returned to the Dharma hall. After a long while, he entered the monks' hall again and saw the monk sitting under his robe and bowl. The master said, 'Deceived to death.' Asked, 'Master, when you return to your room, what will you use as a guide?' The master said, 'Last night, in the third watch, I lost the ox, and when I woke up in the morning, I lost the fire.' The master, because the east and west halls were fighting over a cat.
師遇之。白眾曰。道得即救取貓兒。道不得。即斬卻也。眾無對。師便斬之。趙州自外歸。師舉前語示之。州乃脫履。安頭上而出。師曰。子若在。即救得貓兒也 師在方丈。與杉山向火次。師曰。不用指東指西。直下本分事道來。山插火箸叉手。師曰。雖然如是猶較王老師一線道 有僧問訊。叉手而立。師曰。太俗生。其僧便合掌。師曰。太僧生。僧無對 一僧洗缽次。師乃奪卻缽。其僧空手而立。師曰。缽在我手裡。汝口喃喃作么。僧無對 師。因入菜園見一僧。師乃將瓦子打之。其僧回顧。師乃翹足。僧無語。師便歸方丈。僧隨後入。問訊曰。和尚適來。擲瓦子打某甲。豈不是警覺某甲。師曰。翹足又作么生。僧無對 上堂王老師賣身去也。還有人買么。一僧出曰。某甲買。師曰。不作貴不作賤。汝作么生買。僧無對 師。與歸宗麻谷同去。參禮南陽國師。師于路上。畫一圓相。曰道得即去。宗便於圓相中坐。谷作女人拜。師曰。恁么則不去也。宗曰。是甚麼心行。師乃相喚便回。更不去禮國師 師在山上作務。僧問。南泉路。向甚麼處去。師拈起鐮子曰。我這茆鐮子。三十錢買得。曰不問茆鐮子。南泉路向甚麼處去。師曰。我使得正快 有一座主辭師。師問。甚麼處去。曰山下去。師曰。第一不得謗王老師。
【現代漢語翻譯】 現代漢語譯本：
師傅遇到這種情況，對大家說：『說得對就能救下這隻貓，說不對就把它斬了。』大家都沒有回答。師傅就斬了貓。趙州從外面回來，師傅把剛才的話告訴他。趙州就把鞋脫下來，頂在頭上走了出去。師傅說：『你如果當時在，就能救下那隻貓了。』 師傅在方丈室裡，和杉山一起烤火。師傅說：『不用指東指西，直接說出你的本分事。』杉山把火箸插在火里，叉手站立。師傅說：『即使這樣，你還是比王老師差一線。』 有個僧人來問訊，叉手站立。師傅說：『太俗氣了。』那僧人就合掌。師傅說：『太僧氣了。』僧人無言以對。 一個僧人在洗缽，師傅就奪走了他的缽。那僧人空著手站立。師傅說：『缽在我手裡，你嘴裡嘟囔什麼？』僧人無言以對。 師傅有一次在菜園裡，看見一個僧人。師傅就用瓦片打他。那僧人回頭看。師傅就翹起腳。僧人無話可說。師傅就回方丈室了。僧人隨後進來，問訊說：『和尚剛才用瓦片打我，難道不是在警醒我嗎？』師傅說：『翹起腳又是怎麼回事？』僧人無言以對。 師傅上堂說法：『王老師要賣身了，有沒有人買？』一個僧人出來說：『我買。』師傅說：『不抬高價格也不壓低價格，你怎麼買？』僧人無言以對。 師傅和歸宗（Guizong）麻谷（Magu）一起去參拜南陽國師（Nanyang Guoshi）。師傅在路上畫了一個圓相，說：『說得對就去。』歸宗就在圓相中坐下。麻谷作女人拜。師傅說：『這樣就不去了。』歸宗說：『這是什麼用心？』師傅就招呼一聲，一起回去了，不再去拜見國師。 師傅在山上幹活。僧人問：『去南泉（Nanquan）的路，往哪裡走？』師傅拿起鐮刀說：『我這把茅鐮刀，三十文錢買的。』僧人說：『我不問茅鐮刀，去南泉的路往哪裡走？』師傅說：『我用得正好。』 有個座主（Zuozhu，寺院中負責講經的僧人）向師傅告辭。師傅問：『去哪裡？』回答說：『下山去。』師傅說：『第一條，不得誹謗王老師。』
【English Translation】 English version:
The master encountered the situation and said to everyone, 'If you can speak correctly, you can save this cat; if you can't, it will be beheaded.' No one answered. The master then beheaded the cat. Zhaozhou (趙州) returned from outside, and the master told him what had just happened. Zhaozhou then took off his shoes, placed them on his head, and walked out. The master said, 'If you had been here then, you could have saved the cat.' The master was in his room, warming himself by the fire with Shanshan (杉山). The master said, 'Don't point east or west; speak directly about your fundamental matter.' Shanshan stuck the fire chopsticks into the fire and stood with his hands folded. The master said, 'Even so, you are still one step behind Teacher Wang.' A monk came to pay respects, standing with his hands folded. The master said, 'Too worldly.' The monk then put his palms together. The master said, 'Too monastic.' The monk had no reply. A monk was washing his bowl, and the master snatched the bowl away. The monk stood empty-handed. The master said, 'The bowl is in my hand; what are you muttering about?' The monk had no reply. Once, the master was in the vegetable garden and saw a monk. The master threw a tile at him. The monk looked back. The master then raised his foot. The monk had nothing to say. The master then returned to his room. The monk followed him in and asked, 'Venerable, weren't you awakening me by throwing the tile at me just now?' The master said, 'What about raising my foot?' The monk had no reply. The master ascended the platform and said, 'Teacher Wang is selling himself; is there anyone who will buy him?' A monk came out and said, 'I will buy him.' The master said, 'Neither raising the price nor lowering it, how will you buy him?' The monk had no reply. The master went with Guizong (歸宗) and Magu (麻谷) to pay respects to National Teacher Nanyang (南陽國師). On the way, the master drew a circle and said, 'If you can speak correctly, we will go.' Guizong sat down in the circle. Magu made a woman's bow. The master said, 'In that case, we won't go.' Guizong said, 'What is this intention?' The master then called out, and they returned together, no longer going to visit the National Teacher. The master was working on the mountain. A monk asked, 'Which way does the road to Nanquan (南泉) go?' The master picked up a sickle and said, 'I bought this grass sickle for thirty coins.' The monk said, 'I'm not asking about the grass sickle; which way does the road to Nanquan go?' The master said, 'I'm using it just right.' A Zuozhu (座主, a monk in charge of lecturing in the temple) bid farewell to the master. The master asked, 'Where are you going?' He replied, 'Down the mountain.' The master said, 'First, you must not slander Teacher Wang.'
曰爭敢謗和尚。師乃噴嚏曰。多少。主便出去 師一日掩方丈門。將灰圍卻門外曰。若有人道得即開。或有祇對。多未愜師意。趙州曰。蒼天。師便開門 師玩月次。僧問。幾時得似這個去。師曰。王老師二十年前。亦曾甚麼來。曰即今作么生。師便歸方丈 陸亙大夫問。弟子從六合來。彼中還更有身否。師曰。分明記取。舉似作家。曰和尚不可思議。到處世界成就。師曰。適來。總是大夫分上事。陸異日謂師曰。弟子亦薄會佛法。師便問。大夫十二時中作么生。曰寸絲不掛。師曰。猶是階下漢。師又曰。不見道有道君王不納有智之臣 上堂次。陸大夫曰。請和尚為眾說法。師曰。教老僧作么生說。曰和尚豈無方便。師曰。道他欠少甚麼。曰為甚麼有六道四生。師曰。老僧不教他 陸大夫。與師見人雙陸。指骰子曰。恁么不恁么正恁么。信彩去時如何。師拈起骰子曰。臭骨頭十八 又問。弟子家中。有一片石。或時坐。或時臥。如今擬䥴作佛。還得否。師曰得。陸曰。莫不得否。師曰。不得 趙州問。道非物外。物外非道。如何是物外道。師便打。州捉住棒曰。已后莫錯打人去。師曰。龍蛇易辨。衲子難謾 師喚院主。主應諾。師曰。佛九十日在忉利天。為母說法時。優填王思佛。請目連。運神通三轉。攝匠人往彼。
【現代漢語翻譯】 現代漢語譯本： （僧人）說：『我怎敢誹謗和尚。』 師父於是打了個噴嚏說：『多少？』 那人便出去了。 師父有一天關上方丈室的門，用灰圍在門外，說：『如果有人說得對，我就開門。』 有人回答，大多不合師父的心意。 趙州（Zhaozhou，人名，禪宗大師）說：『蒼天。』 師父便開門。 師父在賞月，僧人問：『什麼時候才能像這樣？』 師父說：『王老師（Wang laoshi，人名）二十年前，也曾有什麼來著？』 （僧人）說：『現在怎麼樣？』 師父便回方丈室。 陸亙（Lu Xuan，人名，官員）大夫問：『弟子從六合（Liuhe，地名）來，那裡還有身體嗎？』 師父說：『分明記住，告訴行家。』 （陸亙）說：『和尚不可思議，到處世界成就。』 師父說：『剛才，都是大夫的事。』 陸亙後來對師父說：『弟子也略懂佛法。』 師父便問：『大夫十二時中做什麼？』 （陸亙）說：『寸絲不掛。』 師父說：『還是門外漢。』 師父又說：『沒聽說有道君王不接納有智慧的臣子。』 上堂時，陸大夫說：『請和尚為大家說法。』 師父說：『教老僧怎麼說？』 （陸亙）說：『和尚難道沒有方便法門？』 師父說：『說他欠缺什麼？』 （陸亙）說：『為什麼有六道四生（Liudao Sisheng，佛教輪迴的六個道和四種生）？』 師父說：『老僧不教他們。』 陸大夫與師父一起看人玩雙陸（Shuanglu，古代一種棋類遊戲），指著骰子說：『這樣不這樣，正是這樣，信彩去時如何？』 師父拿起骰子說：『臭骨頭十八。』 又問：『弟子家中，有一片石頭，有時坐，有時臥，現在想把它雕刻成佛，可以嗎？』 師父說：『可以。』 陸亙說：『難道不可以嗎？』 師父說：『不可以。』 趙州問：『道不在事物之外，事物之外不是道，什麼是事物之外的道？』 師父便打他。 趙州抓住棒子說：『以後別打錯人了。』 師父說：『龍蛇容易辨認，衲子難以欺騙。』 師父叫院主（Yuanzhu，寺院主管），院主答應。 師父說：『佛（Fo，指釋迦摩尼佛）九十日在忉利天（Daolitian，佛教欲界六天之一）為母親說法時，優填王（Youtianwang，人名，國王）思念佛，請目連（Mullian，人名，佛陀弟子），運用神通三次，把工匠帶到那裡。』
【English Translation】 English version: (The monk) said, 'How dare I slander the venerable monk?' The master then sneezed and said, 'How much?' The man then went out. One day, the master closed the door of his room, surrounded the outside of the door with ashes, and said, 'If anyone can say it right, I will open the door.' Many answered, but most did not satisfy the master. Zhaozhou (Zhaozhou, a name, a Chan master) said, 'The blue sky.' The master then opened the door. The master was enjoying the moon, and a monk asked, 'When can I be like this?' The master said, 'Teacher Wang (Wang laoshi, a name) twenty years ago, what was he like?' (The monk) said, 'What is it like now?' The master then returned to his room. Minister Lu Xuan (Lu Xuan, a name, an official) asked, 'This disciple comes from Liuhe (Liuhe, a place name), is there still a body there?' The master said, 'Clearly remember, tell the expert.' (Lu Xuan) said, 'The venerable monk is inconceivable, the world is accomplished everywhere.' The master said, 'Just now, it was all the minister's business.' Later, Lu Xuan said to the master, 'This disciple also knows a little about Buddhism.' The master then asked, 'What does the minister do in the twelve periods of the day?' (Lu Xuan) said, 'Not a thread hangs.' The master said, 'Still a man outside the gate.' The master also said, 'Haven't you heard that an enlightened king does not accept wise ministers?' During the sermon, Minister Lu said, 'Please, venerable monk, preach the Dharma for everyone.' The master said, 'How should the old monk preach?' (Lu Xuan) said, 'Does the venerable monk not have expedient means?' The master said, 'What is he lacking?' (Lu Xuan) said, 'Why are there the six realms and four births (Liudao Sisheng, the six realms and four types of birth in Buddhist reincarnation)?' The master said, 'The old monk does not teach them.' Minister Lu and the master were watching people play Shuanglu (Shuanglu, an ancient board game), pointing at the dice and saying, 'Like this, not like this, exactly like this, what happens when the winning color goes?' The master picked up the dice and said, 'Stinky bone eighteen.' He also asked, 'In this disciple's home, there is a piece of stone, sometimes sitting, sometimes lying down, now I want to carve it into a Buddha, is it possible?' The master said, 'Yes.' Lu Xuan said, 'Is it not possible?' The master said, 'No.' Zhaozhou asked, 'The Dao is not outside of things, and outside of things is not the Dao, what is the Dao outside of things?' The master then hit him. Zhaozhou grabbed the stick and said, 'Don't hit the wrong person later.' The master said, 'Dragons and snakes are easy to distinguish, but monks are hard to deceive.' The master called the abbot (Yuanzhu, the director of the temple), and the abbot responded. The master said, 'When the Buddha (Fo, referring to Sakyamuni Buddha) was preaching to his mother in the Trayastrimsa Heaven (Daolitian, one of the six heavens of the desire realm in Buddhism) for ninety days, King Udayana (Youtianwang, a name, a king) missed the Buddha and asked Maudgalyayana (Mullian, a name, a disciple of the Buddha) to use his supernatural powers three times to bring the craftsmen there.'
雕佛像。祇雕得三十一相。為甚麼梵音相雕不得。主問。如何是梵音相。師曰賺殺人 師問維那。今日普請作甚麼。對曰。拽磨。師曰。磨從你拽。不得動著。磨中心樹子。那無語 一日有大德問師曰。即心是佛又不得。非心非佛又不得。師意如何。師曰。大德。且信即心是佛使了。更說甚麼得與不得。祇如大德吃飯了。從東廊上西廊下。不可總問人得與不得也 師住庵時。有一僧到庵。師向伊道。我上山去作務。待齋時作飯。自吃了。送一分上來。少時其僧自作飯吃了。卻一時打破家事。就床臥。師待不見來。便歸庵。見僧臥。師亦就伊邊臥。僧便起去。師住。后曰。我往前住庵時。有個靈利道者。直至如今不見。 師拈起毬子。問僧。那個何似這個。對曰不似。師曰。甚麼處見那個。便道不似。曰若問某甲見處。和尚放下手中物。師曰。許你具一隻眼 陸大夫向師道。肇法師也。甚奇怪解道。天地與我同根。萬物與我一體師指庭前牡丹花曰。大夫。時人見此一株花。如夢相似。陸罔測。又問。天王居何地位。師曰。若是天王。即非地位。曰弟子聞說天王是居初地。師曰。應以天王身得度者。即現天王身。而為說法。陸辭。歸宣城治所。師問。大夫去彼。將何治民。曰以智慧治民。師曰。恁么則彼處生靈。盡遭塗炭
【現代漢語翻譯】 現代漢語譯本 雕刻佛像，只能雕刻出三十二相中的三十一相（指佛的三十二種殊勝的相貌特徵）。為什麼梵音相（指佛的聲音）雕刻不出來呢？主持問道。什麼是梵音相？師父說：『這會害死人的。』 師父問維那（寺院中負責管理僧眾事務的僧人）：『今天普請（指寺院全體僧眾一起勞動）做什麼？』維那回答：『拽磨（拉磨）。』師父說：『磨可以由你來拽，但不要動到磨的中心樹子（磨的軸心）。』那維那無話可說。 有一天，一位大德（指有德行的高僧）問師父：『即心是佛（當下這一念心就是佛）又不對，非心非佛（既不是心也不是佛）也不對，師父您怎麼看？』師父說：『大德，先相信即心是佛再說，還說什麼對不對呢？就像大德您吃完飯，從東廊走到西廊，難道還要問別人對不對嗎？』 師父住在庵（小寺廟）里的時候，有一位僧人來到庵里。師父對他說：『我要上山去做工，等齋時（中午吃飯的時候）自己做飯吃了，送一份上來。』過了一會兒，那位僧人自己做飯吃了，然後把庵里的東西都打破了，就躺在床上睡覺。師父等了很久不見他來，就回到庵里，看見僧人躺著，師父也就在他旁邊躺下。僧人就起身離開了。師父後來感嘆說：『我以前住在庵里的時候，有個很機靈的道者（修行人），直到現在也沒再見到。』 師父拿起一個球，問僧人：『那個（指佛性）和這個（指球）像不像？』僧人回答：『不像。』師父說：『你在哪裡見到那個，就說不像？』僧人說：『如果問我見到的地方，和尚您就放下手中的東西。』師父說：『允許你有一隻眼睛。』 陸大夫（指陸亙，當時的宣城太守）對師父說：『肇法師（指僧肇，東晉時期的著名高僧）也很奇怪，他解釋說：天地與我同根，萬物與我一體。』師父指著庭前的牡丹花說：『大夫，現在的人看到這株花，就像做夢一樣。』陸大夫不明白。又問：『天王（指四大天王）居住在什麼地位？』師父說：『如果是天王，就沒有地位。』陸大夫說：『弟子聽說天王是居住在初地（菩薩十地中的第一地，歡喜地）。』師父說：『應以天王身得度者，即現天王身而為說法（應該用天王的形象才能得度的眾生，就示現天王的形象來為他們說法）。』陸大夫告辭，回到宣城治所。師父問：『大夫您回到那裡，將用什麼來治理百姓？』陸大夫說：『用智慧來治理百姓。』師父說：『這樣的話，那裡的生靈都要遭殃了。』
【English Translation】 English version Sculpting a Buddha statue, only thirty-one of the thirty-two marks (referring to the Buddha's thirty-two auspicious physical characteristics) can be sculpted. Why can't the Brahma-voice mark (referring to the Buddha's voice) be sculpted? The abbot asked. What is the Brahma-voice mark? The master said, 'That would kill people.' The master asked the director (the monk in charge of managing the affairs of the monastic community): 'What is the general labor (referring to the entire monastic community working together) for today?' The director replied: 'Pulling the millstone.' The master said: 'The millstone can be pulled by you, but don't touch the central tree (the axle of the millstone).' The director was speechless. One day, a virtuous monk (referring to a monk of great virtue) asked the master: 'That the mind is Buddha (the present thought is Buddha) is not right, that neither mind nor Buddha (neither mind nor Buddha) is also not right, what is your opinion, Master?' The master said: 'Virtuous monk, first believe that the mind is Buddha, then talk about it, what is there to say about right or wrong? Just like when you finish eating, you walk from the east corridor to the west corridor, do you have to ask others if it is right or wrong?' When the master lived in the hermitage (small temple), a monk came to the hermitage. The master said to him: 'I am going up the mountain to work, and when it is time for the meal (lunchtime), I will cook for myself and send a portion up.' After a while, the monk cooked for himself, ate, and then broke everything in the hermitage and lay down on the bed to sleep. The master waited for a long time and did not see him come, so he returned to the hermitage, saw the monk lying down, and the master also lay down next to him. The monk got up and left. The master later lamented: 'When I lived in the hermitage before, there was a clever practitioner (spiritual practitioner), and I haven't seen him since.' The master picked up a ball and asked the monk: 'Is that (referring to Buddha-nature) like this (referring to the ball)?' The monk replied: 'Not like.' The master said: 'Where did you see that, and say it's not like?' The monk said: 'If you ask me where I saw it, the abbot should put down what is in his hand.' The master said: 'I allow you to have one eye.' Layman Lu (referring to Lu Xuan, the prefect of Xuan City at the time) said to the master: 'Dharma Master Zhao (referring to Sengzhao, a famous monk of the Eastern Jin Dynasty) is also very strange, he explained: Heaven and earth and I have the same root, all things and I are one body.' The master pointed to the peony flower in front of the courtyard and said: 'Layman, people today see this flower as if they are dreaming.' Layman Lu did not understand. He asked again: 'What position does the Heavenly King (referring to the Four Heavenly Kings) reside in?' The master said: 'If it is a Heavenly King, there is no position.' Layman Lu said: 'I have heard that the Heavenly King resides in the first ground (the first of the ten grounds of a Bodhisattva, the Ground of Joy).' The master said: 'Those who should be saved by the body of a Heavenly King, then manifest the body of a Heavenly King to preach the Dharma (those beings who should be saved by the image of a Heavenly King, then manifest the image of a Heavenly King to preach the Dharma to them).' Layman Lu bid farewell and returned to the Xuan City government office. The master asked: 'Layman, what will you use to govern the people when you return there?' Layman Lu said: 'I will use wisdom to govern the people.' The master said: 'In that case, the living beings there will suffer.'
去也 師入宣州。陸大夫出迎。接指城門曰。人人盡喚作雍門。未審。和尚喚作甚麼門。師曰。老僧若道。恐辱大夫風化。曰忽然賊來時作么生。師曰。王老師罪過 陸又問。大悲菩薩。用許多手眼作甚麼。師曰。祇如國家。又用大夫作甚麼 師洗衣次。僧問。和尚猶有這個在。師拈起衣曰。爭奈這個何 師問僧良欽。空劫中還有佛否。對曰有。師曰。是阿誰。曰良欽。師曰。居何國土。欽無語 問。祖祖相傳。合傳何事。師曰。一二三四五 問。如何是古人底。師曰。待有即道。曰和尚為甚麼妄語。師曰。我不妄語。盧行者卻妄語 問。十二時中。以何為境。師曰。何不問王老師。曰問了也。師曰。還曾與汝為境么 問。青蓮不隨風火散時是甚麼。師曰。無風火不隨是甚麼。僧無對 師問。不思善不思惡。思總不生時。還我本來面目來。曰無容止可露 師問座主。你與我講經得么。曰某甲與和尚講經。和尚須與某甲說禪始得。師曰。不可將金彈子。博銀彈子去。曰。某甲不會。師曰。汝道空中一片云。為復釘釘住。為復藤纜著 問。空中有一珠。如何取得。師曰。斫竹布梯空中取。曰空中如何布梯。師曰。汝擬作么生取 僧辭曰。學人到諸方。有人問和尚近日作么生。未審。如何祇對。師曰。但向道近日解相撲。曰
【現代漢語翻譯】 現代漢語譯本 師父前往宣州。陸大夫出城迎接，指著城門說：『人人都稱它為雍門（古代城門名）。不知和尚您稱它為什麼門？』 師父說：『老僧如果說了，恐怕有辱大夫您的風化。』 陸大夫又問：『如果忽然有賊人來犯，該怎麼辦？』 師父說：『王老師（指陸大夫自己）的罪過啊！』 陸大夫又問：『大悲菩薩（觀音菩薩）要這麼多手眼做什麼？』 師父說：『就像國家，又要大夫您做什麼呢？』 師父在洗衣服，有僧人問：『和尚您還有這個（指煩惱）在嗎？』 師父拿起衣服說：『拿這個（指煩惱）怎麼辦呢？』 師父問僧人良欽：『空劫（宇宙形成前的混沌時期）中還有佛嗎？』 良欽回答：『有。』 師父問：『是誰？』 良欽回答：『良欽。』 師父問：『住在哪個國土？』 良欽無言以對。 有人問：『祖祖相傳，應該傳什麼事？』 師父說：『一二三四五。』 有人問：『什麼是古人的本性？』 師父說：『等有了再說。』 那人說：『和尚您為什麼說妄語？』 師父說：『我沒有說妄語，是盧行者（指六祖慧能）說了妄語。』 有人問：『十二時辰中，以什麼為境界？』 師父說：『為什麼不問王老師？』 那人說：『問過了。』 師父說：『他還曾與你為境界嗎？』 有人問：『青蓮（指清凈的自性）不隨風火（指外在的誘惑和內心的煩惱）消散時是什麼？』 師父說：『沒有風火，不隨又是什麼？』 僧人無言以對。 師父問：『不思善，不思惡，思念全部不生起時，還我本來面目來。』 那人回答：『沒有容貌可以顯露。』 師父問座主（精通經論的僧人）：『你能為我講解經書嗎？』 座主說：『我為您講解經書，您必須為我說禪才可以。』 師父說：『不可將金彈子，博銀彈子去（比喻以貴重換取輕賤）。』 座主說：『我不明白。』 師父說：『你說空中一片云，是用釘子釘住，還是用藤纜拴住？』 有人問：『空中有一顆寶珠，如何取得？』 師父說：『砍竹子搭梯子到空中取。』 那人說：『空中如何搭梯子？』 師父說：『你打算怎麼取？』 有僧人告辭說：『學人到各處去，如果有人問和尚您近日怎麼樣，不知如何回答？』 師父說：『只說我近日解相撲（指善於應對各種情況）。』 那人說：
【English Translation】 English version The Master went to Xuanzhou. The official Lu came out to greet him and, pointing to the city gate, said, 'Everyone calls this Yong Gate (name of an ancient city gate). I wonder, what does the Master call it?' The Master said, 'If this old monk were to say, I fear it would disgrace the official's customs.' Lu then asked, 'If suddenly thieves were to come, what should be done?' The Master said, 'It is the fault of Teacher Wang (referring to Lu himself)!' Lu further asked, 'What does the Bodhisattva of Great Compassion (Avalokiteśvara) need so many hands and eyes for?' The Master said, 'Just like the country, what does it need an official like you for?' The Master was washing clothes when a monk asked, 'Does the Master still have this (referring to afflictions)?' The Master picked up the clothes and said, 'What to do with this (referring to afflictions)?' The Master asked the monk Liangqin, 'Is there a Buddha in the empty aeon (the chaotic period before the formation of the universe)?' Liangqin replied, 'Yes.' The Master asked, 'Who is it?' Liangqin replied, 'Liangqin.' The Master asked, 'Where does he reside?' Liangqin was speechless. Someone asked, 'What is passed down from ancestor to ancestor?' The Master said, 'One, two, three, four, five.' Someone asked, 'What is the ancient person's original nature?' The Master said, 'Wait until there is one, then I'll tell you.' The person said, 'Why is the Master speaking falsely?' The Master said, 'I am not speaking falsely; it is Layman Lu (referring to the Sixth Patriarch Huineng) who spoke falsely.' Someone asked, 'Within the twelve periods of the day, what is taken as the realm?' The Master said, 'Why not ask Teacher Wang?' The person said, 'I have asked.' The Master said, 'Has he ever taken you as the realm?' Someone asked, 'When the blue lotus (referring to pure self-nature) does not scatter with the wind and fire (referring to external temptations and internal afflictions), what is it?' The Master said, 'Without wind and fire, what is it that does not scatter?' The monk was speechless. The Master asked, 'Without thinking of good, without thinking of evil, when thoughts do not arise at all, return my original face to me.' The person replied, 'There is no appearance to reveal.' The Master asked the Zuo Zhu (a monk well-versed in scriptures), 'Can you explain the scriptures for me?' The Zuo Zhu said, 'If I explain the scriptures for the Master, the Master must speak of Chan for me.' The Master said, 'One should not exchange golden pellets for silver pellets (a metaphor for exchanging something valuable for something cheap).' The Zuo Zhu said, 'I do not understand.' The Master said, 'You say there is a cloud in the sky; is it nailed down or tied with a rope?' Someone asked, 'There is a pearl in the sky; how can it be obtained?' The Master said, 'Chop bamboo and build a ladder to take it from the sky.' The person said, 'How can a ladder be built in the sky?' The Master said, 'How do you intend to take it?' A monk bid farewell, saying, 'When I go to various places, if someone asks how the Master has been recently, I do not know how to answer.' The Master said, 'Just say that I have recently become skilled at wrestling (referring to being adept at handling all situations).' The person said:
作么生。師曰。一拍雙泯 問。父母未生時。鼻孔在甚麼處。師曰。父母已生了。鼻孔在甚麼處 師將順世。第一座問。和尚百年後。向甚麼處去。師曰。山下作一頭水牯牛去。座曰。某甲隨和尚去。還得也無。師曰。汝若隨我。即須銜取一莖草來。師于文宗太和甲寅臘月。乃示疾。告門人曰。星翳燈幻亦久矣。勿謂吾有去來也。言訖而逝壽八十七。臘五十八。
杭州鹽官海昌院齊安國師
海門李氏子。生時神光照室。後有異僧。謂之曰。建無勝幢。使佛日回照者。豈非汝乎。長依木郡云琮。落髮受具。后聞大寂行化于龔公山。乃振錫而造焉。師有奇相。大寂一見。深器之。乃令入室。密示正法 僧問。如何是本身盧舍那。師曰。與老僧過凈瓶來。僧將凈瓶至。師曰。卻安舊處著。僧送至本處。復來詰問。師曰。古佛過去久矣 有講僧來參。師問。座主蘊何事業。對曰。講華嚴經。師曰。有幾種法界。曰廣說則重重無盡。略說有四種。師豎起拂子曰。這個是第幾種法界。主沉吟。師曰。思而知。慮而解。是鬼家活計。日下孤燈。果然失照 問大梅。如何是西來意。梅曰。西來無意。師聞乃曰。一個棺材。兩個死漢 師一日喚侍者曰。將犀牛扇子來。者曰。破也師曰。扇子既破。還我犀牛兒來。者無對 師
【現代漢語翻譯】 問：作么生？（如何是道？/什麼是真理？） 師曰：一拍雙泯。（一擊之下，對立雙方皆消失。/真理超越二元對立。） 問：父母未生時，鼻孔在甚麼處？（在父母未出生之前，鼻孔在哪裡？/本源自性在何處？） 師曰：父母已生了，鼻孔在甚麼處？（父母已經出生了，鼻孔又在哪裡？/當下即是，何須外求？） 師將順世，第一座問：和尚百年後，向甚麼處去？（國師即將圓寂，首座弟子問：和尚百年之後，將去往何處？） 師曰：山下作一頭水牯牛去。（我將轉世為山下的一頭水牛。/生死輪迴，亦無所住。） 座曰：某甲隨和尚去，還得也無？（弟子願意追隨和尚而去，可以嗎？） 師曰：汝若隨我，即須銜取一莖草來。（你若要追隨我，就必須銜著一根草來。/莫執著于形跡，而應體悟真意。） 師于文宗太和甲寅臘月，乃示疾，告門人曰：星翳燈幻亦久矣，勿謂吾有去來也。（國師于文宗太和甲寅年臘月示現疾病，告訴弟子們說：如星光般短暫，如燈火般虛幻的生命已經很久了，不要認為我有來去。/生死本空，無來無去。） 言訖而逝，壽八十七，臘五十八。（說完便圓寂了，享年八十七歲，僧臘五十八年。）
杭州鹽官海昌院齊安國師
海門李氏子，生時神光照室。（齊安國師是海門李氏之子，出生時有神光照亮整個房間。） 後有異僧，謂之曰：建無勝幢（chuáng），使佛日回照者，豈非汝乎？（後來有位奇異的僧人對他說：能夠建立無上的法幢，使佛法之光重新照耀世間的，難道不是你嗎？） 長依木郡云琮（cóng），落髮受具。（長大后依止木郡的云琮禪師剃度出家，受具足戒。） 后聞大寂（馬祖道一）行化于龔公山，乃振錫而造焉。（後來聽說大寂禪師在龔公山弘揚佛法，於是便拄著錫杖前去拜訪。） 師有奇相，大寂一見，深器之。（齊安國師相貌奇異，大寂禪師一見，便非常器重他。） 乃令入室，密示正法。（於是便讓他進入內室，秘密傳授正法。） 僧問：如何是本身盧舍那（lú shě nà）？（僧人問：什麼是本來的盧舍那佛？/什麼是自性光明？） 師曰：與老僧過凈瓶來。（給老僧我拿過凈瓶來。/不要向外求法，就在日常生活中。） 僧將凈瓶至，師曰：卻安舊處著。（僧人將凈瓶拿來，國師說：放回原來的地方。/一切法歸於本位。） 僧送至本處，復來詰問。（僧人將凈瓶放回原處，又回來追問。） 師曰：古佛過去久矣。（過去的古佛已經過去了。/不要執著於過去，活在當下。） 有講僧來參，師問：座主蘊何事業？（有位講經的僧人來參訪，國師問：法師您在做什麼事業？） 對曰：講華嚴經。（回答說：講解《華嚴經》。) 師曰：有幾種法界？（國師問：有幾種法界？） 曰：廣說則重重無盡，略說有四種。（回答說：廣而言之，重重無盡；簡而言之，有四種。） 師豎起拂子曰：這個是第幾種法界？（國師豎起拂塵說：這屬於哪一種法界？） 主沉吟。（講經僧沉吟不語。） 師曰：思而知，慮而解，是鬼家活計。（國師說：通過思考來認識，通過思慮來理解，那是鬼的伎倆。/不要用分別心來理解佛法。） 日下孤燈，果然失照。（太陽下的孤燈，果然失去了光芒。/在自性光明面前，一切分別知見都顯得黯淡無光。） 問大梅（法常禪師）：如何是西來意？（問大梅法常禪師：什麼是達摩祖師西來的意旨？/什麼是禪宗的真諦？） 梅曰：西來無意。（大梅禪師說：西來沒有意。/禪宗的真諦是不可言說的。） 師聞乃曰：一個棺材，兩個死漢。（國師聽了說：一個棺材裡躺著兩個死人。/執著于言語文字，就如同死人一般。） 師一日喚侍者曰：將犀牛扇子來。（國師有一天叫侍者說：把犀牛扇子拿來。） 者曰：破也。（侍者說：破了。） 師曰：扇子既破，還我犀牛兒來。（國師說：扇子既然破了，還我犀牛來。/追尋事物的本源。） 者無對。（侍者無言以對。）
【English Translation】 Question: What is it like? (What is the Tao? / What is the truth?) The Master said: One clap, both vanish. (With one strike, both opposing sides disappear. / Truth transcends duality.) Question: Before parents were born, where was the nose? (Before parents were born, where was the nose? / Where is the original nature?) The Master said: Now that parents are born, where is the nose? (Now that parents are born, where is the nose? / It is here and now, no need to seek externally.) The Master was about to pass away, and the first disciple asked: After the Master passes away, where will you go? The Master said: I will become a water buffalo at the foot of the mountain. (I will be reborn as a water buffalo at the foot of the mountain. / Samsara, yet without dwelling.) The disciple said: Can I follow the Master? The Master said: If you follow me, you must hold a blade of grass in your mouth. (If you want to follow me, you must hold a blade of grass in your mouth. / Do not be attached to forms, but understand the true meaning.) In the twelfth month of the Jia Yin year of the Taihe era of Emperor Wenzong, the Master showed signs of illness and told his disciples: The star's dimness and the lamp's illusion have been long indeed. Do not say that I have coming and going. (In the twelfth month of the Jia Yin year of the Taihe era of Emperor Wenzong, the Master showed signs of illness and told his disciples: Life, as fleeting as starlight and as illusory as a lamp, has been long indeed. Do not think that I have coming and going. / Birth and death are inherently empty, without coming or going.) Having spoken, he passed away at the age of eighty-seven, with fifty-eight years as a monk.
National Teacher Qi'an of Haichang Monastery in Yanguan, Hangzhou
He was a son of the Li family of Haimen, and when he was born, divine light illuminated the room. (National Teacher Qi'an was a son of the Li family of Haimen, and when he was born, divine light illuminated the entire room.) Later, a strange monk said to him: 'Is it not you who will build the invincible banner (dhvaja) and cause the sun of the Buddha to shine again?' (Later, a strange monk said to him: 'Is it not you who will build the unsurpassed banner of Dharma and cause the light of the Buddha to shine again in the world?') He long relied on Yun Cong of Mu Prefecture, shaved his head, and received the precepts. (He grew up relying on Zen Master Yun Cong of Mu Prefecture, shaved his head, and received the full precepts.) Later, hearing that Da Ji (Mazu Daoyi) was transforming beings on Gonggong Mountain, he shook his staff and went there. (Later, hearing that Zen Master Da Ji was propagating the Dharma on Gonggong Mountain, he shook his staff and went to visit him.) The Master had a strange appearance, and Da Ji deeply valued him at first sight. (National Teacher Qi'an had a unique appearance, and Zen Master Da Ji valued him greatly at first sight.) He was then ordered to enter the room and secretly shown the true Dharma. (He was then ordered to enter the inner chamber and secretly taught the true Dharma.) A monk asked: 'What is the original Vairocana (lú shě nà)?' (A monk asked: 'What is the original Vairocana Buddha? / What is the light of self-nature?') The Master said: 'Bring the pure bottle to this old monk.' (The Master said: 'Bring the pure bottle to this old monk. / Do not seek the Dharma externally, it is in everyday life.') The monk brought the pure bottle, and the Master said: 'Put it back in its original place.' (The monk brought the pure bottle, and the Master said: 'Put it back in its original place. / All dharmas return to their original position.') The monk sent it to its original place and came back to question him again. (The monk put the pure bottle back in its original place and came back to question him again.) The Master said: 'The ancient Buddha has passed away long ago.' (The Master said: 'The ancient Buddha has passed away long ago. / Do not be attached to the past, live in the present.') A lecturing monk came to visit, and the Master asked: 'What is the master of the seat engaged in?' (A lecturing monk came to visit, and the Master asked: 'What is the master of the seat engaged in?') He replied: 'Lecturing on the Avatamsaka Sutra.' (He replied: 'Lecturing on the Avatamsaka Sutra.') The Master said: 'How many kinds of Dharmadhatu are there?' (The Master said: 'How many kinds of Dharmadhatu are there?') He said: 'Broadly speaking, there are endless layers; briefly speaking, there are four kinds.' (He said: 'Broadly speaking, there are endless layers; briefly speaking, there are four kinds.') The Master raised his whisk and said: 'Which kind of Dharmadhatu is this?' (The Master raised his whisk and said: 'Which kind of Dharmadhatu is this?') The master of the seat was silent. (The lecturing monk was silent.) The Master said: 'To know through thinking and to understand through deliberation are the activities of ghosts. (The Master said: 'To know through thinking and to understand through deliberation are the activities of ghosts. / Do not use discriminating mind to understand the Dharma.') A lonely lamp under the sun indeed loses its light. (A lonely lamp under the sun indeed loses its light. / In the face of the light of self-nature, all discriminating knowledge appears dim and insignificant.) Asked Da Mei (Zen Master Fa Chang): 'What is the meaning of the Westward Journey?' (Asked Da Mei Fa Chang: 'What is the meaning of Bodhidharma's coming from the West? / What is the true essence of Zen?') Mei said: 'The Westward Journey has no meaning.' (Da Mei said: 'The Westward Journey has no meaning. / The true essence of Zen is beyond words.') The Master heard this and said: 'One coffin, two dead men.' (The Master heard this and said: 'One coffin, two dead men. / Being attached to words and letters is like being dead.') One day, the Master called the attendant and said: 'Bring the rhinoceros fan.' (One day, the Master called the attendant and said: 'Bring the rhinoceros fan.') The attendant said: 'It's broken.' (The attendant said: 'It's broken.') The Master said: 'Since the fan is broken, return the rhinoceros to me.' (The Master said: 'Since the fan is broken, return the rhinoceros to me. / Tracing back to the origin of things.') The attendant had no reply. (The attendant had no reply.)
一日謂眾曰。虛空為鼓。須彌為椎。甚麼人打得。眾無對 有法空到請問經中諸義。師一一答了。卻曰自禪師到來。貧道總未得作主人。法空曰。請和尚便作主人。師曰。今日夜也。且歸本位安置。明日卻來。法空下去。至明旦。師令沙彌。屈法空禪師。法空至。師顧沙彌曰。咄。這沙彌不了事。教屈法空禪師。屈得個守堂家人來。法空無語 法昕院主來參。師問。汝是誰。對曰法昕。師曰。我不識汝。昕無語 師后無疾。宴坐示滅。謚悟空禪師。
廬山歸宗寺智常禪師
上堂。促上古德。不是無知解。他高尚之士。不同常流。今時不能自成自立。虛度時光。諸子莫錯用心。無人替汝。亦無汝用心處。莫就他覓從前祇是依他解。發言皆滯。光不透脫。祇為目前有物 問。如何是元旨。師曰。無人能會。曰曏者如何。師曰。有向即乖。曰不向者如何。師曰。誰求元旨。又曰。去無汝用心處。曰豈無方便門令學人得入。師曰。觀音妙智力能救。世間苦。曰如是何觀音妙智力。師敲鼎蓋三下曰。子還聞否。曰聞。師曰。我何不聞。僧無語。師以棒趁下 師嘗與南泉同行。后忽一日相別。煎茶次。南泉問曰。從來與師兄商量語句。彼此已知。此後或有人問畢竟事。作么生。師曰。這一片地。大好卓庵。泉曰卓庵且
【現代漢語翻譯】 一日，禪師對眾人說：『以虛空為鼓，以須彌山（Sumeru，佛教宇宙觀中的聖山）為鼓槌，有誰能敲響它？』 眾人無言以對。法空（Fakong，人名）前來請教經中的各種義理，禪師一一作答。之後，禪師說：『自從禪師你來，我總沒能當成主人。』 法空說：『請和尚（heshang，對僧人的尊稱）就當主人吧。』 禪師說：『今天已經晚了，先各自回本位休息，明天再來。』 法空退下。第二天早上，禪師讓沙彌（shami，小和尚）去請法空禪師。法空來到后，禪師看著沙彌說：『咄！這沙彌真是不懂事，叫你請法空禪師，卻請來一個看守堂子的家人。』 法空無言以對。法昕（Faxin，人名）院主前來參拜，禪師問：『你是誰？』 回答說：『法昕。』 禪師說：『我不認識你。』 法昕無言以對。禪師後來無疾而終，坐化圓寂，謚號悟空禪師（Wukong Chanshi）。
廬山歸宗寺智常禪師（Zhichang Chanshi of Guizong Temple on Mount Lu）
禪師上堂說法：『傚法古代的德行高尚之士，不是因為他們沒有知解，而是因為他們是高尚之士，不同於普通人。現在的人不能自成自立，虛度光陰。各位不要用錯心思，沒有人能代替你，也沒有讓你用心的地方。不要向外尋求，從前只是依賴別人的解釋，說出的話都滯澀不通，光明無法透徹，只因爲眼前有物。』 有人問：『什麼是元旨？』 禪師說：『沒有人能領會。』 問：『趨向元旨又如何？』 禪師說：『有所趨向就錯了。』 問：『不趨向元旨又如何？』 禪師說：『誰在尋求元旨？』 禪師又說：『去除你用心的地方。』 問：『難道沒有方便之門讓學人得以進入嗎？』 禪師說：『觀音（Guanyin，觀世音菩薩）的妙智力能救世間苦。』 問：『如何是觀音的妙智力？』 禪師敲了三下鼎蓋，說：『你聽到了嗎？』 回答說：『聽到了。』 禪師說：『我為什麼聽不到？』 僧人無言以對。禪師用棒子趕他下去。禪師曾經與南泉（Nanquan，人名）同行，後來有一天突然分別。在煎茶的時候，南泉問：『從前與師兄商量語句，彼此已經瞭解。此後如果有人問及畢竟事，該怎麼辦？』 禪師說：『這一片地，大好用來建庵。』 南泉說：『建庵且……』
【English Translation】 One day, the Chan master said to the assembly: 'If we take emptiness as the drum and Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology) as the drumstick, who can strike it?' No one in the assembly could answer. Fakong (Fakong, a name) came to inquire about the various meanings in the scriptures, and the Chan master answered them one by one. Afterward, the Chan master said, 'Since you, Chan master, arrived, I have not been able to act as the host.' Fakong said, 'Please, venerable monk (heshang, a respectful term for monks), act as the host.' The Chan master said, 'It is already late tonight. Let us each return to our original positions and rest. Come again tomorrow.' Fakong withdrew. The next morning, the Chan master instructed the novice (shami, a young monk) to invite Chan master Fakong. When Fakong arrived, the Chan master looked at the novice and said, 'Tch! This novice is so inept. I told you to invite Chan master Fakong, but you brought a hall guard.' Fakong was speechless. Abbot Faxin (Faxin, a name) came to pay respects. The Chan master asked, 'Who are you?' He replied, 'Faxin.' The Chan master said, 'I do not recognize you.' Faxin was speechless. Later, the Chan master passed away without illness, sitting in meditation. He was posthumously named Chan master Wukong (Wukong Chanshi).
Chan Master Zhichang of Guizong Temple on Mount Lu (Zhichang Chanshi of Guizong Temple on Mount Lu)
The Chan master ascended the platform and said: 'Emulating the ancient virtuous ones is not because they lacked understanding, but because they were noble individuals, different from ordinary people. People today cannot become self-sufficient and independent, wasting their time. Do not misuse your minds, everyone. No one can replace you, and there is no place for you to use your mind. Do not seek externally; in the past, you only relied on others' interpretations. Your words are all stagnant and blocked, and the light cannot penetrate, simply because there are objects before your eyes.' Someone asked, 'What is the original intent?' The Chan master said, 'No one can comprehend it.' The questioner asked, 'What about approaching the original intent?' The Chan master said, 'To approach it is to err.' The questioner asked, 'What about not approaching it?' The Chan master said, 'Who is seeking the original intent?' The Chan master further said, 'Remove the place where you use your mind.' The questioner asked, 'Is there no expedient means for students to enter?' The Chan master said, 'Guanyin's (Guanyin, Avalokiteśvara Bodhisattva) wondrous power of wisdom can save the suffering of the world.' The questioner asked, 'What is Guanyin's wondrous power of wisdom?' The Chan master struck the cauldron lid three times and said, 'Did you hear it?' The questioner replied, 'I heard it.' The Chan master said, 'Why didn't I hear it?' The monk was speechless. The Chan master chased him away with a stick. The Chan master once traveled with Nanquan (Nanquan, a name). Later, one day, they suddenly parted ways. While brewing tea, Nanquan asked, 'In the past, when discussing words with you, we understood each other. If someone asks about the ultimate matter in the future, what should we do?' The Chan master said, 'This piece of land is excellent for building a hermitage.' Nanquan said, 'Building a hermitage, and then...'
置。畢竟事作么生。師乃打翻茶銚。便起泉。曰師兄喫茶了。普愿未喫茶。師曰。作這個語話。滴水也難銷 問。此事久遠。又如何用心。師曰。牛皮鞔露柱。露柱啾啾叫。凡耳聽不聞。諸聖呵呵笑 師因官人來。乃拈起帽子兩帶曰。還會么。曰不會。師曰。莫怪老僧頭。風不卸帽子 師入園取菜次。乃畫圓相。圍卻一株。語眾曰。輒不得動著這個。眾不敢動。少頃。師復來。見菜猶在。便以棒趁眾僧曰。這一隊漢。無一個有智慧底 師問。新到甚麼處來。曰鳳翔來。師曰。還將得那個來否。曰將得來。師曰。在甚麼處僧以手從頂擎棒呈之。師即舉手作接勢。拋向背後。僧無語。師曰。這野狐兒 師刬草次。有講僧來參。忽有一蛇過。師以鋤斷之。僧曰。久向歸宗。元來是個粗行沙門。師曰。你粗我粗。曰如何是粗。師豎起鋤頭曰。如何是細。師作斬蛇勢。曰與么則依而行之。師曰。依而行之且置。你甚處見我斬蛇僧無對 云巖來參。師作挽弓勢。巖良久。作㧞劍勢。師曰。來太遲生 上堂。吾今欲說禪。諸子總近前。大眾近前。師曰。汝聽觀音行善。應諸方所。問如何是觀音行。師乃彈指曰。諸人還聞否。曰聞。師曰。一隊漢。向這裡覓甚麼以棒趁出。大笑歸方丈 僧辭。師問。甚麼處去。曰諸方學五味禪去。師曰
【現代漢語翻譯】 現代漢語譯本： 置。到底這件事是怎麼回事？ 歸宗禪師便打翻茶壺，起身離開。說：『師兄，喝茶了。』 普愿禪師還沒喝茶。歸宗禪師說：『說這種話，滴水也難以消化。』
問：這件事已經很久遠了，又該如何用心體會？ 歸宗禪師說：『用牛皮矇住露柱（lù zhù，柱子），露柱啾啾地叫。凡人的耳朵聽不見，諸位聖人呵呵地笑。』
歸宗禪師因為有官員來訪，便拿起帽子兩邊的帶子說：『會嗎？』 官員說：『不會。』 歸宗禪師說：『不要怪老僧的頭，風大也不摘帽子。』
歸宗禪師進入園中取菜，畫了一個圓圈，圍住一棵菜，對眾人說：『誰也不準動這棵菜。』 眾人不敢動。過了一會兒，歸宗禪師又來了，見菜還在，便用棒子驅趕眾僧說：『這一群人，沒有一個有智慧的。』
歸宗禪師問：『新來的從哪裡來？』 僧人說：『從鳳翔（Fèng xiáng）來。』 歸宗禪師說：『還把那個帶來了嗎？』 僧人說：『帶來了。』 歸宗禪師說：『在哪裡？』 僧人以手從頭頂舉起棒子，展示給歸宗禪師看。歸宗禪師立即舉手作接的姿勢，然後拋向背後。僧人無話可說。歸宗禪師說：『這野狐兒。』
歸宗禪師在剷草，有講經的僧人來參拜。忽然有一條蛇經過，歸宗禪師用鋤頭砍斷了蛇。僧人說：『久仰歸宗禪師，原來是個粗魯的沙門（shā mén，出家修道的人）。』 歸宗禪師說：『你粗還是我粗？』 僧人說：『如何是粗？』 歸宗禪師豎起鋤頭說：『如何是細？』 歸宗禪師作出斬蛇的姿勢。僧人說：『這樣我就依著做了。』 歸宗禪師說：『依著做且放一邊，你從哪裡看到我斬蛇？』 僧人無言以對。
云巖（Yún yán）禪師來參拜，歸宗禪師作出拉弓的姿勢。云巖禪師沉默良久，作出拔劍的姿勢。歸宗禪師說：『來得太遲了。』
上堂說法。歸宗禪師說：『我今天想說禪，你們都靠近前來。』 大眾靠近前來。歸宗禪師說：『你們聽觀音（Guān yīn）菩薩行善，應化在各個地方。』 問：『如何是觀音菩薩的行持？』 歸宗禪師便彈指說：『你們聽見了嗎？』 答：『聽見了。』 歸宗禪師說：『這一群人，在這裡尋找什麼？』 用棒子驅趕出去，大笑著回到方丈（fāng zhàng，寺院住持的住所）。
有僧人辭別。歸宗禪師問：『去哪裡？』 答：『到各處去學習五味禪。』 歸宗禪師說：
【English Translation】 English version: Zhi (Zhì). After all, what's the matter? The master then knocked over the tea kettle and got up to leave, saying, 'Brother, have some tea.' Pǔ yuàn (普愿) had not yet had tea. The master said, 'Speaking such words, even a drop of water is difficult to digest.'
Question: This matter is long past, so how should one apply the mind? The master said, 'Cover the pillar with cowhide, the pillar chirps and cries. Ordinary ears cannot hear it, all the sages laugh heartily.'
Because an official came to visit, the master picked up the two straps of his hat and said, 'Do you understand?' The official said, 'I don't understand.' The master said, 'Don't blame this old monk's head, the wind won't take off my hat.'
The master entered the garden to get vegetables, drew a circle, and surrounded a plant, saying to the crowd, 'No one is allowed to touch this.' The crowd dared not move. After a while, the master came again, saw the vegetable was still there, and chased the monks away with a stick, saying, 'This group of people, not one of them has any wisdom.'
The master asked, 'Where did the newcomer come from?' The monk said, 'From Fèng xiáng (鳳翔).' The master said, 'Did you bring that thing with you?' The monk said, 'I brought it.' The master said, 'Where is it?' The monk raised a stick from the top of his head and presented it to the master. The master immediately raised his hand to make a catching gesture and threw it behind him. The monk was speechless. The master said, 'This wild fox.'
The master was weeding when a lecturing monk came to visit. Suddenly a snake passed by, and the master cut it in two with a hoe. The monk said, 'I have long admired Guī zōng (歸宗), but it turns out he is a crude śrāmaṇa (沙門, a wandering ascetic).' The master said, 'Are you crude or am I crude?' The monk said, 'What is crude?' The master raised the hoe and said, 'What is fine?' The master made a gesture of cutting the snake. The monk said, 'If so, then I will follow it.' The master said, 'Putting aside following it, where did you see me cut the snake?' The monk had no answer.
Yún yán (云巖) came to visit, and the master made a gesture of drawing a bow. Yún yán was silent for a long time and made a gesture of drawing a sword. The master said, 'You are too late.'
Ascending the hall, the master said, 'Today I want to speak of Chan, all of you come closer.' The crowd came closer. The master said, 'You listen to Guān yīn (觀音) Bodhisattva performing good deeds, responding to all places.' Asked, 'What is the practice of Guān yīn Bodhisattva?' The master snapped his fingers and said, 'Did you hear it?' Answered, 'We heard it.' The master said, 'What are you looking for here, this group of people?' He chased them out with a stick and returned to his abbot's quarters (fāng zhàng, 方丈, the abbot's residence) laughing loudly.
A monk took his leave. The master asked, 'Where are you going?' Answered, 'To various places to learn the five flavors of Chan.' The master said:
。諸方有五味禪。我這裡祇有一味禪。曰如何是一味禪。師便打。僧曰。會也會也。師曰。道道。僧擬開口。師又打。僧後到黃檗。舉前話。檗上堂曰。馬大師出八十四人善知識問著個個屙漉漉地。祇有歸宗較些子 江州刺史李㴾問。教中所言。須彌納芥子。㴾即不疑。芥子納須彌。莫是妄譚否。師曰。人傳使君讀萬卷書籍。還是否。曰然。師曰。摩頂至踵。如椰子大。萬卷書向何處著。李俯首而已 李異日又問。一大藏教。明得個甚麼邊事。師舉拳示之曰。還會么。曰不會師曰。這個措大拳。頭也不識。曰請師指示。師曰。遇人即途中授與。不遇即世諦流佈 師以目有重瞳。遂將藥手按摩。以致兩目俱赤。世號赤眼歸宗焉。后示滅。謚至真禪師。
明州大梅山法常禪師
襄陽鄭氏子。幼歲從師于荊州玉泉寺。初參大寂。問如何是佛。寂曰。即心是佛。師即大悟。遂之四明梅子真舊隱。縛茆燕處。唐真元中。鹽官會下。有僧因采拄杖。迷路至庵所。問和尚在此多少時。師曰。祇見四山青又黃。又問。出山路向甚麼處去。師曰。隨流去。僧歸。舉似鹽官。官曰。我在江西時。曾見一僧。自後不知訊息。莫是此僧否。遂令僧去招之。師答以偈曰。摧殘枯木倚寒林。幾度逢春不變心。樵客遇之猶不顧。郢人那得
【現代漢語翻譯】 現代漢語譯本： 有的人說各處有五味禪，我這裡只有一味禪。』（僧人）問：『如何是一味禪？』 歸宗禪師便打了他。（僧人）說：『我懂了，我懂了。』 歸宗禪師說：『說出來。』 僧人剛要開口，歸宗禪師又打了他。後來這個僧人去了黃檗禪師那裡，說了之前的事情。黃檗禪師上堂時說：『馬祖大師門下出了八十四個善知識，問他們禪，個個都拉稀一樣說不清楚。只有歸宗禪師還稍微好一點。』 江州刺史李㴾（唐代官員）問：『經書上說，須彌山（佛教中的聖山）可以放入芥子（一種很小的種子）中，我不懷疑。但是芥子放入須彌山中，莫非是胡說八道嗎？』 歸宗禪師說：『人們都說使君您讀過萬卷書，是這樣嗎？』 李㴾說：『是的。』 歸宗禪師說：『從頭頂到腳後跟，像椰子那麼大，萬卷書放在哪裡呢？』 李㴾聽后低下了頭。 過了幾天，李㴾又問：『這一大藏經（佛教經書的總稱），說明了什麼事情？』 歸宗禪師舉起拳頭給他看，說：『明白了嗎？』 李㴾說：『不明白。』 歸宗禪師說：『你這個書呆子，連拳頭都不認識。』 李㴾說：『請禪師指示。』 歸宗禪師說：『遇到合適的人，就在路上傳授給他；遇不到，就讓它在世俗中流傳。』 歸宗禪師因為眼睛是重瞳（指一個眼睛裡有兩個瞳孔），於是用藥物去處理，導致兩隻眼睛都變紅了，世人稱他為赤眼歸宗。後來圓寂，謚號為至真禪師。
明州大梅山法常禪師 法常禪師是襄陽鄭氏的兒子。小時候在荊州玉泉寺跟隨老師學習。最初參拜大寂禪師（馬祖道一），問：『什麼是佛？』 大寂禪師說：『即心是佛。』 法常禪師當下大悟。於是去了四明梅子真以前隱居的地方，用茅草蓋屋居住。唐朝真元年間，鹽官禪師門下，有個僧人因為採摘拄杖，迷路到了法常禪師的住所。問：『和尚您在這裡住了多久了？』 法常禪師說：『只看見四面的山，青了又黃。』 又問：『出山的路往哪裡走？』 法常禪師說：『隨水流去。』 僧人回去后，告訴了鹽官禪師。鹽官禪師說：『我在江西的時候，曾經見過一個僧人，之後就不知道他的訊息了，莫非就是這個僧人？』 於是派僧人去請他。法常禪師用偈語回答說：『摧殘的枯木依靠著寒冷的樹林，幾度春天來臨也不改變心。打柴的人遇到了尚且不顧，郢地的木匠哪裡能夠賞識？』
【English Translation】 English version: Some say there are five flavors of Zen everywhere, but here I only have one flavor of Zen.』 (The monk) asked, 『What is the one flavor of Zen?』 Guizong Chan Master then hit him. (The monk) said, 『I understand, I understand.』 Guizong Chan Master said, 『Speak it out.』 As the monk was about to open his mouth, Guizong Chan Master hit him again. Later, this monk went to Chan Master Huangbo and told him about the previous event. Chan Master Huangbo said during a Dharma talk: 『Great Master Ma (Mazu Daoyi) produced eighty-four good advisors, but when asked about Zen, each of them was like having diarrhea, unable to explain it clearly. Only Guizong Chan Master was slightly better.』 The Jiangzhou Prefect Li Ao (a Tang Dynasty official) asked: 『The scriptures say that Mount Sumeru (the sacred mountain in Buddhism) can be placed inside a mustard seed (a very small seed), which I do not doubt. But can a mustard seed contain Mount Sumeru, isn't that nonsense?』 Guizong Chan Master said, 『People say that you, Prefect, have read ten thousand books, is that so?』 Li Ao said, 『Yes.』 Guizong Chan Master said, 『From the crown of your head to your heels, you are the size of a coconut, where are the ten thousand books stored?』 Li Ao lowered his head in silence. A few days later, Li Ao asked again: 『What does this entire Tripitaka (the complete collection of Buddhist scriptures) explain?』 Guizong Chan Master raised his fist to show him, saying, 『Do you understand?』 Li Ao said, 『I don't understand.』 Guizong Chan Master said, 『You bookworm, you don't even recognize a fist.』 Li Ao said, 『Please instruct me, Master.』 Guizong Chan Master said, 『If I meet the right person, I will impart it on the road; if not, let it circulate in the mundane world.』 Because Guizong Chan Master had double pupils (meaning two pupils in one eye), he used medicine to treat them, which caused both of his eyes to turn red. People called him Red-Eyed Guizong. Later, he passed away and was given the posthumous title of Chan Master Zhizhen (Utmost Truth).
Chan Master Fachang of Damei Mountain in Mingzhou Chan Master Fachang was the son of the Zheng family of Xiangyang. As a child, he studied with a teacher at Yuquan Temple in Jingzhou. He initially visited Chan Master Daji (Mazu Daoyi) and asked, 『What is Buddha?』 Chan Master Daji said, 『The mind itself is Buddha.』 Chan Master Fachang had a great enlightenment immediately. Then he went to the former hermitage of Meizi Zhen in Siming, and lived in a thatched hut. During the Zhenyuan era of the Tang Dynasty, a monk under Chan Master Yanguan, while gathering walking sticks, got lost and arrived at Chan Master Fachang's dwelling. He asked, 『How long have you been here, Master?』 Chan Master Fachang said, 『I only see the surrounding mountains, green and then yellow.』 He asked again, 『Which way is the path out of the mountain?』 Chan Master Fachang said, 『Go with the flow.』 After the monk returned, he told Chan Master Yanguan. Chan Master Yanguan said, 『When I was in Jiangxi, I once saw a monk, but I haven't heard from him since. Could it be this monk?』 So he sent a monk to invite him. Chan Master Fachang replied with a verse: 『A withered tree leans against the cold forest, its heart unchanged through many springs. Even woodcutters pass it by without a glance, how could a craftsman from Ying appreciate it?』
苦追尋。一池荷葉衣無盡。數樹松花食有餘。剛被世人知住處。又移茅舍入深居。大寂聞師住山。乃令僧問。和尚見馬大師。得個甚麼。便住此山師曰。大師向我道。即心是佛。我便向這裡住。僧曰。大師近日佛法又別。師曰。作么生。曰又道非心非佛。師曰。這老漢。惑亂人。未有了日。任他非心非佛。我祇管即心即佛。其僧回。舉似馬祖。祖曰。梅子熟也 龐居士聞之。欲驗師實。特去相訪。才相見。士便問。久向大梅。未審梅子熟也未。師曰。熟也。你向甚麼處下口。士曰。百雜碎。師伸手曰。還我核子來。士無語。自此學者漸臻。師道彌著 上堂。汝等諸人。各日迴心達本。莫逐其末。但得其本。其末自至。若欲識木。唯了自心。此心。元是一切世間出世間法根本故。心生種種法生。心滅種種法滅。心且不附一切善惡。而生萬法。本自如如 問。如何是佛法大意。師曰。蒲花柳絮。竹針麻線 夾山與定山同行。言話次。定山曰。生死中無佛。即無生死。夾山曰。生死中有佛。即不迷生死。互相不肯。同上山見師。夾山便舉問。未審。二人見處。那個較親。師曰。一親一疏。夾山復問。那個親。師曰。且去明日來。夾山明日再上問。師曰。親者不問。問者不親 新羅僧參。師問。發足甚處。曰欲通來處。恐遭怪
【現代漢語翻譯】 現代漢語譯本 苦苦追尋。一池荷葉就是我取之不盡的衣裳，幾棵松樹落下的松花足夠我食用。剛被世人知道我的住處，我又搬茅屋到更深的山裡去隱居。 大寂禪師聽說有位禪師住在山上，於是派僧人去問：『和尚您當初拜見馬大師（馬祖道一禪師）時，得到了什麼，才住在這座山裡？』 禪師回答說：『馬大師對我說，『即心是佛』，我便在這裡住了下來。』 僧人說：『大師近來的佛法又不一樣了。』 禪師問：『怎麼說？』 僧人說：『又說非心非佛。』 禪師說：『這老頭，迷惑人，沒完沒了。任他說非心非佛，我只管即心即佛。』 那僧人回去，把這些話告訴了馬祖（馬祖道一禪師）。馬祖（馬祖道一禪師）說：『梅子熟了。』 龐居士聽說了這件事，想要驗證禪師的真偽，特地前去拜訪。剛一見面，龐居士便問：『久聞大梅禪師之名，不知梅子熟了沒有？』 禪師說：『熟了。你打算從哪裡下口呢？』 龐居士說：『百雜碎。』 禪師伸出手說：『把核還給我。』 龐居士無言以對。從此，前來求學的人逐漸增多，禪師的道名也更加顯著。 禪師上堂說法：『你們這些人，每天都要回頭反省，通達根本，不要追逐枝末。只要得到了根本，枝末自然會到來。如果想要認識樹木，唯有了解自己的心。這顆心，原本就是一切世間和出世間法的根本。所以，心生則種種法生，心滅則種種法滅。心不依附於一切善惡，卻能生出萬法，其本性本來就是如如不動的。』 有人問：『什麼是佛法的大意？』 禪師說：『蒲花柳絮，竹針麻線。』 夾山禪師與定山禪師一同行走，談話時，定山禪師說：『生死之中沒有佛，也就沒有生死。』 夾山禪師說：『生死之中有佛，就不會迷惑于生死。』 兩人互不相讓，一同上山去見禪師。夾山禪師便舉出此事問道：『不知我們兩人的見解，哪個更親切？』 禪師說：『一親一疏。』 夾山禪師又問：『哪個親切？』 禪師說：『且去，明日再來。』 夾山禪師第二天再次上山詢問，禪師說：『親切的人不會問，問的人不親切。』 一位新羅（古代朝鮮半島國家）僧人前來參拜，禪師問：『從哪裡出發？』 僧人說：『想要通達來處，恐怕會遭到怪罪。』
【English Translation】 English version Bitterly searching. A pond of lotus leaves provides endless clothing. Several trees' pine pollen provides more than enough food. Just as people learned of my dwelling, I moved my thatched hut deeper into the mountains. Great Stillness (Da Ji) heard of a master dwelling in the mountains, and so sent a monk to ask: 'Venerable, when you met Master Ma (Mazu Daoyi), what did you gain that made you dwell in this mountain?' The master replied: 'Master Ma (Mazu Daoyi) said to me, 'The very mind is Buddha,' and so I dwelt here.' The monk said: 'Master's recent Dharma is different again.' The master asked: 'How so?' The monk said: 'He also says neither mind nor Buddha.' The master said: 'This old man, confusing people, there's no end to it. Let him say neither mind nor Buddha, I only manage the very mind is Buddha.' The monk returned and reported this to Mazu (Mazu Daoyi). Mazu (Mazu Daoyi) said: 'The plums are ripe.' Layman Pang (Pang Jushi) heard of this and, wanting to verify the master's reality, specially went to visit. As soon as they met, the Layman asked: 'I've long admired Great Plum (Da Mei), I wonder if the plums are ripe yet?' The master said: 'Ripe. Where do you intend to take a bite?' The Layman said: 'A hundred bits and pieces.' The master stretched out his hand and said: 'Return the pit to me.' The Layman was speechless. From this, students gradually gathered, and the master's reputation became more prominent. Ascending the hall, the master said: 'You all, each day turn your minds back to reach the root, do not pursue the branches. If you attain the root, the branches will naturally come. If you wish to know the tree, only understand your own mind. This mind is originally the root of all worldly and other-worldly dharmas. Therefore, when the mind arises, all kinds of dharmas arise; when the mind ceases, all kinds of dharmas cease. The mind does not attach to all good and evil, yet it gives rise to myriad dharmas, its nature is originally suchness.' Someone asked: 'What is the great meaning of the Buddha-dharma?' The master said: 'Cattail flowers and willow catkins, bamboo needles and hemp thread.' Monk Jiashan (Jiashan) and Monk Dingshan (Dingshan) were walking together. During their conversation, Monk Dingshan (Dingshan) said: 'In birth and death, there is no Buddha, thus there is no birth and death.' Monk Jiashan (Jiashan) said: 'In birth and death, there is Buddha, thus one is not deluded by birth and death.' Neither would concede to the other, and together they went up the mountain to see the master. Monk Jiashan (Jiashan) then raised the matter and asked: 'I wonder, of the two of us' views, which is closer?' The master said: 'One is close, one is distant.' Monk Jiashan (Jiashan) asked again: 'Which is close?' The master said: 'Go, and come again tomorrow.' Monk Jiashan (Jiashan) ascended the mountain again the next day to ask. The master said: 'The close one does not ask, the one who asks is not close.' A Silla (ancient Korean kingdom) monk came to visit. The master asked: 'Where did you set out from?' The monk said: 'I wish to penetrate the place of origin, but I fear being blamed.'
責。師曰。不可無來處也。曰新羅。師曰。爭怪得汝。僧作禮。師曰。是與不是。知與不知。祇是新羅國里人 忽一日謂其徒曰。來莫可抑。往莫可追。從容間聞鼯鼠聲。乃曰。即此物非他物。汝等諸人。善自護持。吾今逝矣。言訖示滅。永明壽禪師贊曰。師初得道。即心是佛。最後示徒。物非他物。窮萬法源。徹千聖骨。真化不移。何妨出沒。
洛京佛光如滿禪師(曾住五臺山金閣寺)
唐順宗問。佛從何方來。滅向何方去。既言常住世。佛今在何處。師答曰。佛從無為來。滅向無為去。法身等虛空。常住無心處。有念歸無念。有住歸無住。來為眾生來。去為眾生去。清凈真如海。湛然體常住。智者善思惟。更勿生疑慮 帝又問。佛向王宮生。滅向雙林滅。住世四十九。又言無法說。山河與大海。天地及日月。時至皆歸盡。誰言不生滅。疑情猶若斯。智者善分別。師答曰。佛體本無為。迷情妄分別。法身等虛空。未曾有生滅。有緣佛出世。無緣佛入滅。處處化眾生。猶如水中月。非常亦非斷。非生亦非滅。生亦未曾生。滅亦未曾滅。了見無心處。自然無法說。帝聞大悅。益尊重焉。
婺州五泄山靈默禪師
毗陵宣氏子。初謁馬祖。遂得披剃受具。后遠謁石頭。便問。一言相契即住。不契即
【現代漢語翻譯】 責。師曰：『不可無來處也。』曰：『新羅（古代朝鮮半島國家）。』師曰：『爭怪得汝。』僧作禮。師曰：『是與不是，知與不知，祇是新羅國里人。』 忽一日謂其徒曰：『來莫可抑，往莫可追。』從容間聞鼯鼠聲，乃曰：『即此物非他物。汝等諸人，善自護持，吾今逝矣。』言訖示滅。永明壽禪師贊曰：『師初得道，即心是佛。最後示徒，物非他物。窮萬法源，徹千聖骨。真化不移，何妨出沒。』 洛京佛光如滿禪師（曾住五臺山金閣寺） 唐順宗問：『佛從何方來，滅向何方去？既言常住世，佛今在何處？』師答曰：『佛從無為來，滅向無為去。法身等虛空，常住無心處。有念歸無念，有住歸無住。來為眾生來，去為眾生去。清凈真如海，湛然體常住。智者善思惟，更勿生疑慮。』 帝又問：『佛向王宮生，滅向雙林滅。住世四十九，又言無法說。山河與大海，天地及日月。時至皆歸盡，誰言不生滅？疑情猶若斯，智者善分別。』師答曰：『佛體本無為，迷情妄分別。法身等虛空，未曾有生滅。有緣佛出世，無緣佛入滅。處處化眾生，猶如水中月。非常亦非斷，非生亦非滅。生亦未曾生，滅亦未曾滅。了見無心處，自然無法說。』帝聞大悅，益尊重焉。 婺州五泄山靈默禪師 毗陵宣氏子。初謁馬祖（唐代禪宗大師），遂得披剃受具。后遠謁石頭（唐代禪宗大師），便問：『一言相契即住，不契即』
【English Translation】 Responsibility.』 The master said, 『There must be a place of origin.』 He said, 『Silla (an ancient Korean kingdom).』 The master said, 『No wonder you are like this.』 The monk bowed. The master said, 『Is it right or wrong, known or unknown, you are just a person from the country of Silla.』 Suddenly one day, he said to his disciples, 『Coming cannot be stopped, going cannot be chased.』 In the midst of composure, he heard the sound of a flying squirrel and said, 『This very thing is not another thing. All of you, take good care of yourselves, I am now departing.』 Having spoken, he demonstrated extinction. Zen Master Yongming Shou praised, 『The master initially attained the Way, that is, the mind is Buddha. Finally showing the disciples, things are not other things. Exhausting the source of all dharmas, penetrating the bones of a thousand sages. True transformation does not move, what harm is there in appearing and disappearing?』 Zen Master Ruman of Foguang Temple in Luoyang (formerly resided at Jingesi Temple on Mount Wutai) Emperor Shunzong of Tang asked, 『From what direction does the Buddha come, and towards what direction does he go to extinction? Since it is said that he constantly dwells in the world, where is the Buddha now?』 The master replied, 『The Buddha comes from non-action, and goes to extinction towards non-action. The Dharma body is equal to emptiness, constantly dwelling in the place of no-mind. Having thoughts returns to having no thoughts, having dwelling returns to having no dwelling. Coming is for the sake of sentient beings, going is for the sake of sentient beings. The pure true thusness sea, serenely the essence constantly dwells. Wise ones should contemplate well, and not give rise to doubts.』 The emperor further asked, 『The Buddha was born in the royal palace, and went to extinction in the Shuanglin (Sala grove). He dwelt in the world for forty-nine years, and also said that there is no Dharma to be spoken. Mountains and rivers, the great sea, heaven and earth, and the sun and moon, all return to extinction when the time comes. Who says that they do not arise and extinguish? Doubts are still like this, wise ones should discern well.』 The master replied, 『The Buddha's essence is originally non-active, deluded feelings are false discriminations. The Dharma body is equal to emptiness, never having arisen or extinguished. With conditions, the Buddha appears in the world, without conditions, the Buddha enters extinction. Transforming sentient beings everywhere, like the moon in the water. Neither permanent nor discontinuous, neither arising nor extinguishing. Arising has never arisen, extinguishing has never extinguished. Clearly seeing the place of no-mind, naturally there is no Dharma to be spoken.』 The emperor was greatly pleased and respected him even more. Zen Master Lingmo of Wuxie Mountain in Wuzhou A son of the Xuan family of Piling. He initially visited Mazu (a Chan master of the Tang Dynasty), and then received tonsure and full ordination. Later, he went far to visit Shitou (a Chan master of the Tang Dynasty), and asked, 『If one word is in accord, I will stay; if not in accord, I will』
去。石頭據坐。師便行。頭隨後召曰。阇黎。師回首。頭曰。從生至死。祇是這個回頭。轉腦作么。師言下大悟。乃拗折拄杖。而棲止焉 唐貞元初。住白沙道場。復居五泄。僧問。何物大於天地。師曰。無人識得伊。曰還可雕琢也無。師曰。汝試下手看 問。此個門中。始終事如何。師曰。汝道目前底成來。得多少時也。曰學人不會。師曰。我此間無汝問底。曰和尚豈無接人處。師曰。待汝求接。我即接。曰便請和尚接。師曰。汝少欠個甚麼 問。如何得無心去。師曰。傾山覆海晏然靜。地動安眠豈采伊 憲宗元和戊戌三月丙午。沐浴焚香端坐。告眾曰。法身圓寂。示有去來。千聖同源。萬靈歸一。吾今漚散。胡假興哀。無自勞神。須存正念。若遵此命。真報吾恩。倘固違言。非吾之子。時有僧問。和尚向甚麼處去。師曰。無處去。曰某甲何不見。師曰。非眼所睹。言畢奄然順化。世壽七十二。僧臘四十有一。建塔本山。
柏巖明哲禪師
藥山看經次。師曰。和尚休猱人好。山置經曰。日頭早晚也。師曰。正當午。山曰。猶有文彩在。師曰。某甲無亦無。山曰。汝太煞聰明。師曰。某甲祇恁么。和尚作么生。山曰。跛跛挈挈。百丑千拙。且恁么過。
五燈全書卷第五 卍新續藏第 81 冊 N
【現代漢語翻譯】 現代漢語譯本 石頭和尚據石而坐。禪師便離開了。石頭和尚在後面叫道：『阇黎（梵語，意為老師）。』禪師回頭。石頭和尚說：『從生到死，只是這個回頭。轉動你的腦筋做什麼？』禪師當下大悟，於是折斷手中的拄杖，在此處安住下來。 唐朝貞元初年，禪師住在白沙道場，後來又住在五泄。有僧人問：『什麼東西大於天地？』禪師說：『沒有人認識它。』僧人問：『還可以雕琢嗎？』禪師說：『你試試下手看看。』 有僧人問：『這個門中，始終的事情是怎樣的？』禪師說：『你說眼前的景象，要經過多少時間才能形成？』僧人說：『學人不會。』禪師說：『我這裡沒有你問的東西。』僧人問：『和尚難道沒有接引人的地方嗎？』禪師說：『等你求接引，我就接引你。』僧人說：『請和尚接引。』禪師說：『你還缺少什麼？』 有僧人問：『如何才能達到無心的境界？』禪師說：『傾覆山海，依然平靜；地動山搖，安然入睡，哪裡會理睬它？』 憲宗元和戊戌年三月丙午日，禪師沐浴焚香，端坐。告訴眾人說：『法身圓滿寂靜，示現有來有去。千聖同源，萬靈歸一。我如今像水泡一樣消散，何必假裝悲哀。不要自己勞神，必須保持正念。如果遵從我的遺命，才是真正報答我的恩情。如果固執違揹我的話，就不是我的弟子。』當時有僧人問：『和尚要到什麼地方去？』禪師說：『無處可去。』僧人說：『我為什麼看不見？』禪師說：『不是眼睛所能看到的。』說完就安然圓寂了。世壽七十二歲，僧臘四十一年。弟子們在本山為他建造了塔。 柏巖明哲禪師 藥山禪師在看經書的時候，柏巖禪師說：『和尚不要戲弄人好不好？』藥山禪師放下經書說：『太陽什麼時候了？』柏巖禪師說：『正當午。』藥山禪師說：『還有文字的光彩在。』柏巖禪師說：『我這裡沒有有，也沒有無。』藥山禪師說：『你太聰明了。』柏巖禪師說：『我只是這樣，和尚您怎麼樣？』藥山禪師說：『跛跛挈挈，百丑千拙，就這樣過日子。』 《五燈全書》卷第五 卍新續藏第 81 冊
【English Translation】 English version The monk Tou sat on a rock. The master then left. Tou called out from behind, saying, 'Jalani (Sanskrit, meaning teacher).' The master turned his head. Tou said, 'From birth to death, it's just this turning of the head. Why bother turning your brain?' The master had a great enlightenment on the spot, and then broke his staff and settled there. In the early years of Zhenyuan in the Tang Dynasty, the master lived in the Baisha Dojo, and later lived in Wu Xie. A monk asked, 'What is greater than heaven and earth?' The master said, 'No one recognizes it.' The monk asked, 'Can it still be carved?' The master said, 'Try to do it and see.' A monk asked, 'In this gate, what is the matter from beginning to end?' The master said, 'How long do you say it takes for the current scene to form?' The monk said, 'I don't understand.' The master said, 'I don't have what you're asking about here.' The monk asked, 'Doesn't the abbot have a place to receive people?' The master said, 'When you ask to be received, I will receive you.' The monk said, 'Please receive me, abbot.' The master said, 'What are you lacking?' A monk asked, 'How can one attain a state of no-mind?' The master said, 'Even if mountains are overturned and seas are emptied, it is still quiet; even if the earth shakes and mountains sway, one can sleep peacefully, why bother paying attention to it?' In the year of Wuxu in the Yuanhe era of Emperor Xianzong, on the Bingwu day of the third month, the master bathed, burned incense, and sat upright. He told the assembly, 'The Dharmakaya is perfectly still, showing coming and going. The thousand sages share the same source, and all spirits return to one. I am now dissolving like a bubble, why pretend to be sad? Do not trouble yourselves, you must maintain right mindfulness. If you follow my instructions, you will truly repay my kindness. If you stubbornly disobey my words, you are not my disciples.' At that time, a monk asked, 'Where is the abbot going?' The master said, 'Nowhere to go.' The monk said, 'Why can't I see it?' The master said, 'It cannot be seen by the eyes.' After speaking, he passed away peacefully. He lived to be seventy-two years old, and had been a monk for forty-one years. The disciples built a pagoda for him on this mountain. Zen Master Baiyan Mingzhe When Zen Master Yaoshan was reading the scriptures, Zen Master Baiyan said, 'Abbot, don't tease people, okay?' Zen Master Yaoshan put down the scriptures and said, 'What time is it?' Zen Master Baiyan said, 'It's noon.' Zen Master Yaoshan said, 'There is still the splendor of the text.' Zen Master Baiyan said, 'I have neither being nor non-being here.' Zen Master Yaoshan said, 'You are too clever.' Zen Master Baiyan said, 'I am just like this, what about you, Abbot?' Zen Master Yaoshan said, 'Limping and stumbling, a hundred uglinesses and a thousand clumsinesses, just live like this.' Volume 5 of the 'Complete Book of the Five Lamps' 卍 New Continued Collection, Volume 81
o. 1571 五燈全書(第1卷-第33卷)
五燈全書卷第六
京都聖感禪寺住持(臣)僧 (超永) 編輯
京都古華嚴寺住持(臣)僧 (超揆) 較閱 進呈
南嶽下第二世
馬祖一禪師法嗣
幽州盤山寶積禪師
因於市肆行。見一客人買豬肉。語屠家曰。精底割一斤來。屠家放下刀。叉手曰。長史那個不是精底。師於此有省。又一日出門。見人舁喪歌。即振鈴云。紅輪決定沈西去。未委魂靈往那方。幕下孝子。哭曰哀哀。師忽身心踴躍。歸舉似馬祖。祖印可之 住后僧問。如何是道。師便咄僧。曰學人未領旨。師曰去 上堂。心若無事。萬法不生。意絕玄機。纖塵何立。道本無體。因體而立名。道無本名。因名而得號。若言即心即佛。今時未入玄微。若言非心非佛。猶是指蹤極則。向上一路。千聖不傳。學者勞形。如猿捉影 上堂。夫大道無中。復誰先後。長空絕際。何用稱量。空既如斯。道復何說 上堂。夫心月孤圓。光含萬象。光非照境。境亦非存。光境俱亡。復是何物禪德。譬如擲劍揮空。莫論及之不及斯。乃空輪無跡。劍刃無虧。若能如是。心心無知。全心即佛。全佛即人。人佛無異始為道矣 上堂。禪德可中。學道似地擎山。
【現代漢語翻譯】 現代漢語譯本： 《五燈全書》卷第六
京都聖感禪寺住持（臣）僧 超永 編輯 京都古華嚴寺住持（臣）僧 超揆 較閱 進呈
南嶽下第二世
馬祖一禪師法嗣
幽州盤山寶積禪師
（寶積禪師）因為在市場行走，看見一個客人買豬肉，對屠戶說：『切一斤精肉來。』屠戶放下刀，拱手說：『長官，哪一塊不是精肉？』禪師因此有所領悟。又有一天出門，看見有人抬著棺材唱喪歌，就搖鈴說：『紅日西沉已成定局，不知魂靈將往何方？』送葬的孝子在棺材旁哭喊：『哀哀！』禪師忽然身心踴躍，回去告訴馬祖（Mazu，禪師名）。馬祖認可了他。住持寺院后，有僧人問：『什麼是道？』禪師便呵斥僧人。僧人說：『學人未能領會。』禪師說：『去！』
上堂說法：『心若無事，萬法不生；意絕玄機，纖塵何立。道本無體，因體而立名；道無本名，因名而得號。若說即心即佛，如今尚未進入玄妙的境界；若說非心非佛，仍然是指著軌跡追尋極則。向上一路，千聖不傳，學者勞神費力，如同猿猴捉影子。』
上堂說法：『大道之中本無中心，又哪裡有先後之分？廣闊的天空沒有邊際，哪裡用得著稱量？天空既然如此，道又有什麼可說的呢？』
上堂說法：『心如明月般孤寂圓滿，光明包含萬象。光明並非照耀外境，外境也並非真實存在。光明和外境都消失了，又是什麼呢？各位禪德，譬如投擲寶劍揮向天空，不要去評論是否擊中目標。這是因為空輪沒有痕跡，劍刃也沒有損傷。如果能夠這樣，心心無知，全心即佛，全佛即人，人佛沒有差異，這才算是悟道了。』
上堂說法：『各位禪德，學道就像大地托著山嶽一樣。』
【English Translation】 English version: The Complete Book of the Five Lamps, Volume 6
Compiled by (Your Servant) Monk Chao Yong, Abbot of Shenggan Zen Monastery, Kyoto Reviewed and Presented by (Your Servant) Monk Chao Kui, Abbot of Gu Huayan Monastery, Kyoto
Second Generation under Nanyue
Dharma Heir of Zen Master Mazu Yi
Zen Master Baoji of Panshan in Youzhou
(Zen Master Baoji) was walking in the market when he saw a customer buying pork. He said to the butcher, 'Cut me a pound of lean meat.' The butcher put down his knife, clasped his hands, and said, 'Sir, which piece isn't lean?' The Zen Master had an awakening from this. Another day, he went out and saw people carrying a coffin singing a funeral song. He shook his bell and said, 'The red sun is surely sinking in the west, but where will the soul go?' The filial son by the coffin cried, 'Alas, alas!' The Zen Master suddenly felt his body and mind leap with joy and returned to tell Mazu (禪師名, Zen Master's name). Mazu approved of him. After residing in the monastery, a monk asked, 'What is the Dao (道, the Way)?' The Zen Master scolded the monk. The monk said, 'This student has not understood.' The Zen Master said, 'Go!'
Ascending the hall, he said: 'If the mind is without affairs, the myriad dharmas (法, phenomena) do not arise; if the intention cuts off the mysterious mechanism, where can a speck of dust stand? The Dao (道, the Way) originally has no substance, but takes on a name because of substance; the Dao (道, the Way) has no original name, but gets a designation because of the name. If you say that the mind is Buddha (佛, Buddha), then you have not yet entered the subtle and profound realm; if you say that the mind is not Buddha (佛, Buddha), you are still pointing at traces and seeking the ultimate. The path upwards is not transmitted by the thousand sages; scholars exhaust themselves like monkeys grasping at shadows.'
Ascending the hall, he said: 'In the Great Dao (大道, Great Way), there is no center; so who is first and who is last? In the vast sky, there are no boundaries; what need is there for measurement? Since the sky is like this, what is there to say about the Dao (道, the Way)?'
Ascending the hall, he said: 'The mind is like a solitary, round moon, its light containing all phenomena. The light does not illuminate the external world, nor does the external world truly exist. When both light and the external world disappear, what is it? Zen practitioners, it is like throwing a sword into the sky; do not discuss whether it hits the target or not. This is because the empty wheel leaves no trace, and the blade of the sword is not damaged. If you can be like this, mind after mind without knowledge, the whole mind is Buddha (佛, Buddha), the whole Buddha (佛, Buddha) is a person, and there is no difference between person and Buddha (佛, Buddha); only then is it the Dao (道, the Way).'
Ascending the hall, he said: 'Zen practitioners, learning the Dao (道, the Way) is like the earth supporting a mountain.'
不知山之孤峻。如石含玉。不知玉之無瑕。若如此者。是名出。家故導師云。法本不相礙。三際亦復然。無為無事人。猶是金鎖難。所以靈源獨耀。道絕無生。大智非明。真空無跡。真如凡聖。皆是夢言。佛及涅槃。併爲增語。諸禪德。直須自看。無人替代 上堂。三界無法。何處求心。四大本空。佛依何住。璇璣不動。寂爾無言。覿面相呈。更無餘事。珍重 師將順世。告眾曰。有人邈得吾真否。眾將所寫真呈。皆不契師意。普化出曰。某甲邈得。師曰。何不呈似老僧。化乃打筋斗而出。師曰。這漢。向後掣風狂去在。師乃奄化。謚凝寂大師。真際之塔。
蒲州麻谷山寶徹禪師
侍馬祖行次。問如何是大涅槃。祖曰。急師曰。急個甚麼。祖曰。看水 師使扇次。僧問。風性常住。無處不周。和尚為甚麼卻搖扇。師曰。你祇知風性常住。且不知無處不周。曰作么生。是無處不周底道理。師卻搖扇。僧作禮。師曰。如此師僧。著得一千個有甚麼益 問。僧甚處來。僧不審。師又問。甚處來僧。珍重。師下床。擒住曰。這個師僧問著。便作佛法。祇對曰。大似無眼。師放手曰。放汝命。通汝氣。僧作禮。師欲扭住。僧拂袖便行。師曰。休將三歲竹。擬比萬年松 師同南泉二三人。去謁徑山。路逢一婆。乃問徑
【現代漢語翻譯】 現代漢語譯本：不知山是孤立陡峭的，就像石頭裡含有玉。不知道玉沒有瑕疵，如果像這樣，就叫做『出』。故導師說：『法』的根本是不互相妨礙的，過去、現在、未來也是這樣。無所作為、無所事事的人，仍然是被金鎖束縛。所以，靈性的源頭獨自閃耀，道超越了有生。大智慧不是光明，真空沒有痕跡。真如、凡人、聖人，都是夢中的話語。佛和涅槃，都是多餘的言語。各位禪德，直接自己去看，沒有人可以替代。上堂說法：三界沒有『法』，在哪裡求心？四大本來是空，佛依靠什麼而住？璇璣不動，寂靜無言，面對面呈現，沒有其他事情。珍重。禪師將要圓寂，告訴大家說：有人能描繪出我的真容嗎？大家將所描繪的呈現上來，都不符合禪師的心意。普化出來說：我能描繪。禪師說：為什麼不呈現給老僧看看？普化就打筋斗而出。禪師說：這人，以後會像風一樣瘋狂而去。禪師於是圓寂。謚號凝寂大師，葬于真際之塔。 蒲州麻谷山寶徹禪師 侍奉馬祖時，問道：如何是大涅槃（maha-nirvana, 佛教術語，指徹底的解脫和寂滅）？馬祖說：急。禪師說：急什麼？馬祖說：看水。禪師搖扇子時，有僧人問：風的性質是永恒存在的，無處不在，和尚為什麼還要搖扇子？禪師說：你只知道風的性質是永恒存在的，卻不知道無處不在。僧人問：怎樣才是無處不在的道理？禪師又搖扇子。僧人作禮。禪師說：這樣的僧人，有一千個又有什麼用？問：僧人從哪裡來？僧人沒有回答。禪師又問：從哪裡來？珍重。禪師下床，抓住僧人說：這個僧人被問到，就用佛法來回答，簡直就像沒有眼睛。禪師放手說：放你一條命，通你的氣。僧人作禮。禪師想要扭住他，僧人拂袖而去。禪師說：不要拿三歲的竹子，比作萬年的松樹。禪師和南泉等二三人，去拜訪徑山（Jingshan, 山名）。路上遇到一個老婦人，就問徑山
【English Translation】 English version: Not knowing the mountain's solitary steepness is like a stone containing jade. Not knowing the jade's flawlessness, if it is like this, it is called 'out'. Therefore, the guiding teacher said: 'Dharma' fundamentally does not obstruct each other; the three times (past, present, future) are also like this. Those who are inactive and do nothing are still bound by golden locks. Therefore, the source of spirituality shines alone, and the Tao transcends birth. Great wisdom is not brightness, and emptiness has no trace. True suchness, ordinary people, and saints are all words in a dream. Buddha and Nirvana (Nirvana, a state of perfect peace and happiness like heaven) are superfluous words. All of you Chan (Zen) practitioners, look directly for yourselves; no one can replace you. Ascending the hall to preach: The three realms have no 'Dharma'; where do you seek the mind? The four great elements (earth, water, fire, wind) are originally empty; what does the Buddha rely on to dwell? The celestial sphere does not move, silent and without words, presented face to face, with nothing else to do. Treasure this. The Chan master was about to pass away and told everyone: Can anyone depict my true form? Everyone presented their depictions, but none matched the Chan master's intention. Puhua came out and said: I can depict it. The Chan master said: Why not present it to this old monk? Puhua then somersaulted and left. The Chan master said: This person will go mad like the wind in the future. The Chan master then passed away. His posthumous title was Master Ningji, and he was buried in the Zhenji Pagoda. Chan Master Bao Che of Magu Mountain in Puzhou While serving Mazu (Mazu, a famous Zen master), he asked: What is Maha-Nirvana (maha-nirvana, a Buddhist term referring to complete liberation and extinction)? Mazu said: Urgent. The Chan master said: Urgent for what? Mazu said: Look at the water. When the Chan master was using a fan, a monk asked: The nature of the wind is eternal and omnipresent; why does the abbot still wave the fan? The Chan master said: You only know that the nature of the wind is eternal, but you do not know that it is omnipresent. The monk asked: What is the principle of omnipresence? The Chan master waved the fan again. The monk bowed. The Chan master said: What is the use of having a thousand monks like this? Asked: Where does the monk come from? The monk did not answer. The Chan master asked again: Where do you come from? Treasure this. The Chan master got off the bed, grabbed the monk, and said: When this monk is asked, he answers with Buddhist teachings, just like being blind. The Chan master let go and said: I will spare your life and let your breath flow. The monk bowed. The Chan master wanted to twist him, but the monk flicked his sleeve and left. The Chan master said: Do not compare a three-year-old bamboo to a ten-thousand-year-old pine. The Chan master and Nanquan (Nanquan, a famous Zen master) and two or three others went to visit Jingshan (Jingshan, mountain name). On the way, they met an old woman and asked about Jingshan
山路向甚處去。婆曰。驀直去。師曰。前頭水深過得否。婆曰。不濕腳 師又問。上岸稻得與么好。下岸稻得與么怯。婆曰。總被螃蟹吃卻也。師曰。禾好香。婆曰。沒氣息 師又問。婆住在甚處。婆曰。祇在這裡。三人至店。婆煎茶一瓶。攜盞三隻至。謂曰。和尚。有神通者即喫茶。三人相顧問。婆曰。看老朽自逞神通去也。於是拈盞傾茶便行 僧問。如何是佛法大意。師默然。僧又問石霜。此意如何。霜曰。主人擎拳帶累。阇黎拖泥涉水。
湖南東寺如會禪師
始興曲江人。初謁徑山。后參大寂。學徒既眾。僧堂床榻。為之陷折。時稱折床會 自大寂去世。師常患門徒。以即心即佛之譚。誦憶不已。且謂佛於何住。而曰即心。心如畫師。而云即佛。遂示眾曰。心不是佛。智不是道劍去遠矣。爾方刻舟。時號東寺。為禪窟焉 相國崔公群。出為湖南觀察使。見師問曰。師以何得。師曰。見性得。師方病眼。公譏曰。既云見性。其奈眼何。師曰。見性非眼。眼病何害。公稽首謝之 公見鳥雀于佛頭上放糞。乃問。鳥雀還有佛性也。無師曰。有公曰。為甚麼向佛頭上放糞。師曰。是伊為甚麼不向鷂子頭上放 仰山參。師問。汝是甚處人。仰曰。廣南人。師曰。我聞廣南有鎮海明珠。是否。仰曰。是師曰。此
【現代漢語翻譯】 現代漢語譯本 僧人問道：『山路通向哪裡？』老婦說：『一直往前走。』僧人說：『前面的水很深，能過去嗎？』老婦說：『不會濕腳。』 僧人又問：『岸上的稻子長得這麼好，水邊的稻子長得這麼弱？』老婦說：『都被螃蟹吃掉了。』僧人說：『稻子真香啊。』老婦說：『沒有氣息。』 僧人又問：『您住在哪裡？』老婦說：『就在這裡。』三個人來到店裡，老婦煮了一壺茶，拿來三隻茶杯，說：『和尚，有神通的人才能喝這茶。』三個人互相詢問。老婦說：『看我來展示一下神通。』於是拿起茶杯倒茶便走了。 僧人問：『什麼是佛法的大意？』禪師沉默不語。僧人又問石霜：『這是什麼意思？』石霜說：『主人舉拳反而累贅，你這和尚拖泥帶水。』
湖南東寺如會禪師
是始興曲江人。最初拜訪徑山，後來參拜大寂（Mazu Daoyi）。學生很多，僧房的床榻都被壓塌了，當時被稱為『折床會』。 自從大寂去世后，禪師常常擔心門徒們，總是念誦『即心即佛』的說法，並且說佛住在哪裡呢，就說是心。心就像畫師，就說是佛。於是對大家說：『心不是佛，智慧不是道，劍已經離船很遠了，你們還在刻舟求劍。』當時東寺被稱為禪窟。 相國崔公群，出任湖南觀察使，見到禪師問道：『禪師您通過什麼得道的？』禪師說：『見性得道。』禪師當時眼睛有病，崔公譏諷道：『既然說見性，那眼睛怎麼辦？』禪師說：『見性不是用眼睛，眼睛有病有什麼妨礙？』崔公叩頭謝罪。 崔公看見鳥雀在佛頭上拉屎，就問：『鳥雀也有佛性嗎？』禪師說：『有。』崔公說：『為什麼要在佛頭上拉屎？』禪師說：『它們為什麼不往鷂子頭上拉？』 仰山（Yangshan Huiji）參拜禪師，禪師問：『你是哪裡人？』仰山說：『廣南人。』禪師說：『我聽說廣南有鎮海明珠，是嗎？』仰山說：『是的。』禪師說：『此』
【English Translation】 English version A monk asked: 'Where does the mountain path lead?' The old woman said: 'Go straight ahead.' The monk said: 'The water ahead is deep, can I cross it?' The old woman said: 'You won't get your feet wet.' The monk then asked: 'The rice on the bank grows so well, why is the rice by the water so weak?' The old woman said: 'They've all been eaten by crabs.' The monk said: 'The rice smells so good.' The old woman said: 'There's no scent.' The monk then asked: 'Where do you live?' The old woman said: 'Right here.' The three of them arrived at the shop. The old woman brewed a pot of tea, brought three cups, and said: 'Monk, only those with supernatural powers can drink this tea.' The three of them looked at each other in question. The old woman said: 'Watch me display my supernatural powers.' Thereupon, she picked up a cup, poured tea, and left. A monk asked: 'What is the great meaning of the Buddha-dharma?' The master remained silent. The monk then asked Shishuang: 'What does this mean?' Shishuang said: 'The host raising his fist is cumbersome, and you, monk, are dragging through the mud.'
Chan Master Ruhui of Dongsi Temple in Hunan
Was a native of Qujiang in Shixing. He first visited Jingshan, and later studied under Mazu Daoyi (大寂). His students were so numerous that the beds in the monks' hall were broken, and he was known as 'Bed-Breaking Hui' at the time. Since the death of Mazu (大寂), the master often worried about his disciples, who constantly recited the saying 'Mind is Buddha,' and asked where the Buddha resides, only to say it is in the mind. The mind is like a painter, and they say it is Buddha. Therefore, he said to everyone: 'The mind is not Buddha, wisdom is not the Way, the sword is far from the boat, and you are still carving the boat to find it.' At that time, Dongsi Temple was called a Chan cave. The State Minister Cui Gongqun, appointed as the Inspector of Hunan, met the master and asked: 'Master, how did you attain enlightenment?' The master said: 'Through seeing one's nature.' The master was suffering from an eye disease at the time, and Cui Gong ridiculed him, saying: 'Since you say you see your nature, what about your eyes?' The master said: 'Seeing one's nature is not with the eyes, what harm is there in having eye disease?' Cui Gong bowed and apologized. Cui Gong saw birds defecating on the Buddha's head and asked: 'Do birds also have Buddha-nature?' The master said: 'Yes.' Cui Gong said: 'Why do they defecate on the Buddha's head?' The master said: 'Why don't they defecate on the hawk's head?' Yangshan Huiji (仰山) visited the master, and the master asked: 'Where are you from?' Yangshan said: 'From Guangnan.' The master said: 'I heard that Guangnan has the Zhenhai Pearl (鎮海明珠), is that so?' Yangshan said: 'Yes.' The master said: 'This'
珠如何。仰曰。黑月即隱。白月即現。師曰。還將得來也。無仰曰。將得來。師曰。何不呈似老僧。仰叉手近前曰。昨到溈山。亦被索此珠。直得無言可對。無理可伸。師曰。真獅子兒。善能哮吼。仰禮拜。了卻入客位。具威儀再上人事。師才見乃曰。己相見了也。仰曰。恁么相見。莫不當否。師歸方丈。閉卻門。仰歸舉似溈山。溈曰。寂子是甚麼心行。仰曰。若不恁么爭識得他 士問師曰。某甲擬請和尚開堂。得否。師曰待將物褁石頭。暖即得。土無語。唐長慶癸卯歲歸寂。謚傅明大師。塔曰永際。
虔州西堂智藏禪師
䖍化廖氏子。八歲從師。二十五具戒。有相者睹其殊表。謂之曰。骨氣非凡。當爲法王之輔佐也。師遂參禮大寂。與百丈海。同爲入室。皆承印記 一日大寂遣師詣長安。奉書于忠國師。國師問曰。汝師。說甚麼法。師從東過西而立。國師曰。祇這個更別有。師卻從西遇東邊立。國師曰。這個是馬師底。仁者作么生。師曰。早個呈似和尚了也。尋又送書上徑山(語在國一章)屬連帥路嗣恭。延請大寂居府。應期盛化。師回郡。得大寂付授衲袈裟 馬祖滅后。眾請開堂。李尚書嘗問僧。馬祖大師。有甚麼言教。僧曰。大師或說即心即佛。或說非心非佛。李曰。總過這邊。李卻問師。馬大師
【現代漢語翻譯】 現代漢語譯本 『珠如何？』（僧人問趙州從諗禪師，如何是珠？）趙州說：『黑月即隱，白月即現。』（黑月隱沒，白月就顯現。）禪師說：『還將得來也？』（還能拿得出來嗎？）無仰說：『將得來。』（拿得出來。）禪師說：『何不呈似老僧？』（為什麼不拿給老僧看看？）無仰叉手近前說：『昨到溈山（溈山靈佑禪師），亦被索此珠，直得無言可對，無理可伸。』（昨天到溈山，也被問要這顆珠子，弄得我無話可說，無理可辯。）禪師說：『真獅子兒，善能哮吼。』（真是獅子之子，善於吼叫。）無仰禮拜，了卻入客位，具威儀再上人事。（無仰禮拜后，回到客位，整理好儀容再次拜見。）禪師才見乃曰：『己相見了也。』（已經相見了。）無仰說：『恁么相見，莫不當否？』（這樣相見，可以嗎？）禪師歸方丈，閉卻門。（禪師回到方丈室，關上門。）無仰歸舉似溈山。（無仰回去告訴溈山。）溈山說：『寂子（趙州從諗禪師的字）是甚麼心行？』（寂子是什麼樣的心境？）無仰說：『若不恁么爭識得他。』（如果不是這樣，怎麼能認識他。） 士問師曰：『某甲擬請和尚開堂，得否？』（有士人問禪師：『我打算請和尚開堂說法，可以嗎？』）禪師說：『待將物褁石頭，暖即得。』（等用東西包裹石頭，能暖熱了就可以。）士無語。（士人無話可說。）唐長慶癸卯歲歸寂，謚傅明大師，塔曰永際。（唐長慶癸卯年圓寂，謚號傅明大師，塔名永際。）
虔州西堂智藏禪師
䖍化廖氏子。（智藏禪師是虔化廖氏之子。）八歲從師，二十五具戒。（八歲開始跟隨老師學習，二十五歲受具足戒。）有相者睹其殊表，謂之曰：『骨氣非凡，當爲法王之輔佐也。』（有相面的人看到他非凡的相貌，說：『骨骼氣度非凡，將來會成為佛法的輔佐。』）師遂參禮大寂，與百丈海（百丈懷海禪師），同爲入室，皆承印記。（於是禪師參拜馬祖道一，與百丈懷海禪師一同成為入室弟子，都得到了馬祖的印可。）一日大寂遣師詣長安，奉書于忠國師。（一天，馬祖派智藏禪師去長安，給忠國師送信。）國師問曰：『汝師，說甚麼法？』（忠國師問：『你的老師，說什麼法？』）師從東過西而立。（智藏禪師從東邊走到西邊站立。）國師曰：『祇這個更別有？』（只有這個，還是有別的？）師卻從西遇東邊立。（智藏禪師又從西邊走到東邊站立。）國師曰：『這個是馬師底，仁者作么生？』（這個是馬祖的，你怎麼樣？）師曰：『早個呈似和尚了也。』（早就呈給和尚了。）尋又送書上徑山（語在國一章）。（不久又送信到徑山。）屬連帥路嗣恭，延請大寂居府，應期盛化。（當時連帥路嗣恭，邀請馬祖到府里居住，弘揚佛法。）師回郡，得大寂付授衲袈裟。（智藏禪師回到郡里，得到馬祖授予的衲衣袈裟。） 馬祖滅后，眾請開堂。（馬祖圓寂后，大眾請智藏禪師開堂說法。）李尚書嘗問僧：『馬祖大師，有甚麼言教？』（李尚書曾經問僧人：『馬祖大師，有什麼教誨？』）僧曰：『大師或說即心即佛，或說非心非佛。』（僧人說：『大師有時說即心即佛，有時說非心非佛。』）李曰：『總過這邊。』（都偏向這邊。）李卻問師：『馬大師……』（李尚書又問智藏禪師：『馬大師……』）
【English Translation】 English version 『What is the pearl?』 (A monk asked Zen Master Zhaozhou Congshen, what is the pearl?) Zhaozhou said, 『The black moon disappears, and the white moon appears.』 (When the black moon disappears, the white moon appears.) The Zen master said, 『Can you still bring it forth?』 (Can you still take it out?) Wuyang said, 『I can bring it forth.』 (I can take it out.) The Zen master said, 『Why not present it to this old monk?』 (Why not show it to this old monk?) Wuyang, with his hands folded, stepped forward and said, 『Yesterday I went to Mount Weishan (Zen Master Weishan Lingyou), and I was also asked for this pearl, leaving me speechless and without reason to offer.』 (Yesterday I went to Weishan, and I was also asked for this pearl, leaving me speechless and without reason to defend myself.) The Zen master said, 『Truly a lion's cub, skilled at roaring.』 (Truly a son of a lion, skilled at roaring.) Wuyang bowed, then returned to his guest seat, composed himself, and approached again to pay respects. (Wuyang bowed, then returned to his guest seat, composed himself, and approached again to pay respects.) The Zen master, upon seeing him, said, 『We have already met.』 (We have already met.) Wuyang said, 『Is such a meeting appropriate?』 (Is such a meeting appropriate?) The Zen master returned to his abbot's room and closed the door. (The Zen master returned to his abbot's room and closed the door.) Wuyang returned and told Weishan about it. (Wuyang returned and told Weishan about it.) Weishan said, 『What is Jizi's (Zhaozhou Congshen's courtesy name) state of mind?』 (What is Jizi's state of mind?) Wuyang said, 『If it weren't like this, how could we recognize him?』 (If it weren't like this, how could we recognize him?) A scholar asked the Zen master, 『I intend to invite the venerable one to open a Dharma hall, is that permissible?』 (A scholar asked the Zen master, 『I intend to invite the venerable one to open a Dharma hall, is that permissible?』) The Zen master said, 『Wait until you can wrap a stone and warm it up.』 (Wait until you can wrap a stone and warm it up.) The scholar was speechless. (The scholar was speechless.) He passed away in the year Guimao of the Changqing era of the Tang Dynasty, and was posthumously named Grand Master Fuming, and his pagoda was named Yongji. (He passed away in the year Guimao of the Changqing era of the Tang Dynasty, and was posthumously named Grand Master Fuming, and his pagoda was named Yongji.)
Zen Master Zhizang of Xitang in Qianzhou
He was a son of the Liao family of Qianhua. (Zen Master Zhizang was a son of the Liao family of Qianhua.) He began studying with a teacher at the age of eight, and received full ordination at the age of twenty-five. (He began studying with a teacher at the age of eight, and received full ordination at the age of twenty-five.) A physiognomist, seeing his extraordinary appearance, said, 『His bones and spirit are extraordinary, he will be an assistant to the Dharma King.』 (A physiognomist, seeing his extraordinary appearance, said, 『His bones and spirit are extraordinary, he will be an assistant to the Dharma King.』) Thereupon, the Zen master paid respects to Daji (Mazu Daoyi), and together with Baizhang Hai (Zen Master Baizhang Huaihai), became an inner disciple, and both received Mazu's seal of approval. (Thereupon, the Zen master paid respects to Mazu Daoyi, and together with Baizhang Huaihai, became an inner disciple, and both received Mazu's seal of approval.) One day, Daji sent the Zen master to Chang'an to deliver a letter to National Teacher Zhong. (One day, Mazu sent the Zen master to Chang'an to deliver a letter to National Teacher Zhong.) The National Teacher asked, 『What Dharma does your teacher teach?』 (The National Teacher asked, 『What Dharma does your teacher teach?』) The Zen master walked from east to west and stood there. (The Zen master walked from east to west and stood there.) The National Teacher said, 『Is there only this, or is there something else?』 (Is there only this, or is there something else?) The Zen master then walked from west to east and stood there. (The Zen master then walked from west to east and stood there.) The National Teacher said, 『This is Mazu's, what about you?』 (This is Mazu's, what about you?) The Zen master said, 『I have already presented it to the venerable one.』 (I have already presented it to the venerable one.) Soon after, he sent a letter to Mount Jing (the words are in the first chapter on the National Teacher). (Soon after, he sent a letter to Mount Jing.) At that time, Lian Shuai Lu Sigong invited Daji to reside in the government office, and the Dharma flourished as expected. (At that time, Lian Shuai Lu Sigong invited Daji to reside in the government office, and the Dharma flourished as expected.) The Zen master returned to the prefecture and received the patched robe from Daji. (The Zen master returned to the prefecture and received the patched robe from Daji.) After Mazu passed away, the assembly invited him to open a Dharma hall. (After Mazu passed away, the assembly invited him to open a Dharma hall.) Minister Li once asked a monk, 『What teachings did Grand Master Mazu have?』 (Minister Li once asked a monk, 『What teachings did Grand Master Mazu have?』) The monk said, 『The Grand Master sometimes said that the mind is the Buddha, and sometimes said that the mind is not the Buddha.』 (The monk said, 『The Grand Master sometimes said that the mind is the Buddha, and sometimes said that the mind is not the Buddha.』) Li said, 『It all leans this way.』 (It all leans this way.) Li then asked the Zen master, 『Grand Master Ma...』 (Li then asked the Zen master, 『Grand Master Ma...』)
有甚麼言教。師呼李翱。李應諾。師曰。鼓角動也 師普請次曰。因果歷然。爭奈何。爭奈何。時。有僧出以手托地。師曰。作甚麼。曰相救相救。師曰。大眾這個師僧。猶較些子。僧拂袖便走。師曰。師子身中蟲。自食師子肉 問。有問有答。賓主歷然。無問無答時如何。師曰。怕爛卻那 有俗士。問有天堂地獄否。師曰。有曰。有佛法僧寶否。師曰。有更有多問。盡答言有。曰和尚恁么道莫錯否。師曰。汝曾見尊宿來耶。曰某甲曾參徑山和尚來。師曰。徑山向汝作么生道。曰。他道一切總無。師曰。汝有妻否。曰有。師曰。徑山有妻否。曰無。師曰。徑山和尚。道無即得。俗士禮謝而去 師元和甲午四月八日歸寂。壽八十。臘五十憲宗謚大宣教禪師。穆宗重謚大覺禪師。塔曰元和。
京兆府章敬寺懷暉禪師
泉州謝氏子。初住定州柏巖。次住中條山。唐元和初。憲宗詔住上玄寺。上堂。至理亡言。時人不悉。強習他事。以為功能。不知自性元非塵境。是個微妙大解脫門。所有鑑覺。不染不礙。如是光明。未曾休廢。曩劫至今。固無變易。猶如日輪。遠近斯照。雖及眾色。不與一切和合。靈燭妙明。非假鍛鍊。為不了故。取於物象。但如捏目妄起空華。徒自疲勞。枉經劫數。若能返照。無第二人。舉措
【現代漢語翻譯】 現代漢語譯本 有什麼言教？ 禪師呼喚李翱（人名）。李翱應聲。禪師說：『鼓角動了。』 禪師在普請（指寺院集體勞動）時說：『因果歷歷分明，奈何？奈何？』 當時，有個僧人出來用手托地。禪師說：『作甚麼？』 僧人說：『相救相救。』 禪師說：『大眾，這個師僧，還算好些。』 僧人拂袖便走。禪師說：『獅子身中蟲，自食獅子肉。』 問：『有問有答，賓主分明，無問無答時如何？』 禪師說：『怕爛卻那。』 有個俗士問：『有天堂地獄否？』 禪師說：『有。』 問：『有佛法僧寶否？』 禪師說：『有。』 更多問題，禪師都回答說『有』。 俗士說：『和尚您這麼說，莫不是錯了吧？』 禪師說：『你曾見過尊宿（指有德行的老和尚）來嗎？』 俗士說：『我曾參拜過徑山（地名）和尚。』 禪師說：『徑山向你作么生道？』 俗士說：『他道一切總無。』 禪師說：『你有妻否？』 俗士說：『有。』 禪師說：『徑山有妻否？』 俗士說：『無。』 禪師說：『徑山和尚，道無即得。』 俗士禮謝而去。 禪師于元和甲午四月八日圓寂，享年八十歲，僧臘五十年。憲宗謚號為大宣教禪師，穆宗重謚為大覺禪師，塔名為元和。 京兆府章敬寺懷暉禪師 是泉州謝氏之子。最初住在定州柏巖（地名），後來住在中條山（地名）。唐元和初年，憲宗詔令他住在上玄寺（寺名）。上堂說法時說：『至理亡言，世人不明白，強行學習其他事情，以為是功能。不知道自性原本就不是塵境，是個微妙的大解脫門。所有的鑒覺，不染不礙。這樣的光明，未曾停止過。從過去到現在，本來就沒有變易。猶如日輪，遠近都照耀。雖然照到各種顏色，但不與一切和合。靈燭妙明，並非假借鍛鍊。因為不瞭解的緣故，取於物象。但如捏目妄起空華，徒自疲勞，枉經劫數。若能返照，沒有第二人。』 舉措
【English Translation】 English version What are the verbal teachings? The master called out to Li Ao (personal name). Li Ao responded. The master said, 'The drums and horns are moving.' During the general labor (referring to collective labor in the monastery), the master said, 'Cause and effect are distinct and clear, what to do? What to do?' At that time, a monk came out and supported the ground with his hand. The master said, 'What are you doing?' The monk said, 'Save me, save me.' The master said, 'Everyone, this monk is still somewhat better.' The monk flicked his sleeve and left. The master said, 'A worm in the lion's body eats the lion's flesh itself.' Question: 'When there are questions and answers, the host and guest are distinct. What about when there are no questions and no answers?' The master said, 'Afraid of rotting that?' A layman asked, 'Are there heaven and hell?' The master said, 'Yes.' Asked, 'Are there the Buddha, Dharma, and Sangha treasures?' The master said, 'Yes.' To more questions, the master answered 'Yes' to all. The layman said, 'Venerable monk, are you not mistaken in saying so?' The master said, 'Have you ever seen a venerable elder (referring to a virtuous old monk)?' The layman said, 'I have visited the Jing Shan (place name) monk.' The master said, 'What did Jing Shan say to you?' The layman said, 'He said everything is non-existent.' The master said, 'Do you have a wife?' The layman said, 'Yes.' The master said, 'Does Jing Shan have a wife?' The layman said, 'No.' The master said, 'The Jing Shan monk can say non-existent.' The layman bowed and thanked him before leaving. The master passed away on the eighth day of the fourth month of the Jiawu year of Yuanhe, at the age of eighty, with fifty years as a monk. Emperor Xianzong bestowed the posthumous title of Great Expounding Teaching Chan Master, and Emperor Muzong re-bestowed the posthumous title of Great Awakening Chan Master. The pagoda was named Yuanhe. Chan Master Huaihui of Zhangjing Temple in Jingzhao Prefecture Was the son of the Xie family of Quanzhou. Initially lived in Baiyan (place name) in Dingzhou, and later lived in Zhongtiao Mountain (place name). In the early years of Yuanhe in the Tang Dynasty, Emperor Xianzong ordered him to live in Shangxuan Temple (temple name). When ascending the hall to preach, he said, 'The ultimate truth is beyond words, but people do not understand it and insist on learning other things, thinking they are functions. They do not know that the self-nature is originally not a realm of dust, but a subtle great liberation gate. All awareness is unpolluted and unobstructed. Such light has never ceased. From past kalpas to the present, it has never changed. Like the sun, it shines far and near. Although it shines on all colors, it does not harmonize with everything. The spiritual candle is wonderfully bright and does not require forging. Because of not understanding, one takes to material objects. But like rubbing the eyes and falsely creating empty flowers, one only tires oneself and wastes kalpas in vain. If one can reflect back, there is no second person.' Actions
施為。不虧實相 問。心法雙亡。指歸何所。師曰。郢人無污徒勞運斤。曰請師不返之言。師曰。即無返句 百丈令僧來候。師上堂。次展坐具。禮拜了起來。拈師一隻靸鞋。以衫袖拂卻塵了。倒覆向下。師曰。老僧罪過 或問。祖師傳心地法門。為是真如心。妄想心。非真非妄心。為是三乘教外別立心。師曰。汝見目前虛空么。曰信知常在目前人自不見。師曰。汝莫認影像。曰和尚作么生。師以手撥空三下。曰作么生即是。師曰。汝向後會去在 僧參。繞師三匝。振錫而立。師曰。是是。其僧又到南泉。亦繞南泉三匝。振錫而立。泉曰。不是不是。此是風力所轉。終成敗壞。僧曰。章敬道是。和尚為甚麼道不是。泉曰。章敬即是是。汝不是 小師行腳回。師問曰。汝離此間。多少年耶。曰離和尚左右。將及八年。師曰。辦得個甚麼。小師。于地畫一圓相。師曰。祇這個更別有。小師乃畫破圓相。便禮拜。師曰。不是不是 僧問。四大五蘊身中。阿那個是本來佛性。師乃呼僧名。僧應諾師良久曰。汝無佛性。唐元和戊戌臘月示滅。塔于㶚水。謚大覺禪師。大寶相之塔。
越州大珠慧海禪師
建州朱氏子。依越州大云智受業。初參馬祖。祖問。從何處來。曰越州大云寺來。祖曰。來此擬須何事。曰來求佛法
【現代漢語翻譯】 現代漢語譯本 施為。不虧實相：行事作為，不違背真實的本性。 問：心法雙亡，指歸何所？（心和法都消亡了，最終歸向哪裡？） 師曰：郢人無污徒勞運斤。（郢地的人沒有弄髒東西，白白地揮動斧頭。比喻沒有目標，白費力氣。） 曰：請師不返之言。（請和尚說一句不返回的話。） 師曰：即無返句。（就是沒有可以返回的語句。） 百丈令僧來候。師上堂。次展坐具。禮拜了起來。拈師一隻靸鞋，以衫袖拂卻塵了，倒覆向下。師曰：老僧罪過。（百丈派僧人來拜訪。和尚上堂，然後展開坐具，禮拜後站起來。拿起和尚的一隻拖鞋，用衣袖拂去灰塵，倒扣在地上。和尚說：老僧的罪過啊。） 或問：祖師傳心地法門，為是真如心（Tathata-citta），妄想心（Vikshepa-citta），非真非妄心，為是三乘教外別立心？（有人問：祖師傳授的心地法門，是真如心，妄想心，非真非妄心，還是三乘教義之外另外建立的心？） 師曰：汝見目前虛空么？（和尚說：你看見眼前的虛空嗎？） 曰：信知常在目前人自不見。（回答說：相信它經常在眼前，只是人們自己看不見。） 師曰：汝莫認影像。（和尚說：你不要執著于影像。） 曰：和尚作么生？（回答說：和尚您怎麼做？） 師以手撥空三下。曰：作么生即是？（和尚用手在空中撥動三下，說：怎麼樣才是？） 師曰：汝向後會去在。（和尚說：你以後會明白的。） 僧參。繞師三匝，振錫而立。師曰：是是。（僧人蔘拜，繞著和尚轉三圈，搖動錫杖站立。和尚說：是，是。） 其僧又到南泉，亦繞南泉三匝，振錫而立。泉曰：不是不是，此是風力所轉，終成敗壞。（那個僧人又到南泉，也繞著南泉轉三圈，搖動錫杖站立。南泉說：不是，不是，這是風力所轉動，終究會敗壞。） 僧曰：章敬道是，和尚為甚麼道不是？（僧人說：章敬和尚說是，和尚您為什麼說不是？） 泉曰：章敬即是是，汝不是。（南泉說：章敬說是就是，你不是。） 小師行腳回。師問曰：汝離此間，多少年耶？（小和尚行腳回來。和尚問：你離開這裡多少年了？） 曰：離和尚左右，將及八年。（回答說：離開和尚左右，將近八年。） 師曰：辦得個甚麼？（和尚說：辦成了什麼？） 小師于地畫一圓相。師曰：祇這個更別有？（小和尚在地上畫一個圓圈。和尚說：只有這個，還有別的嗎？） 小師乃畫破圓相，便禮拜。師曰：不是不是。（小和尚於是畫破圓圈，便禮拜。和尚說：不是，不是。） 僧問：四大五蘊身中，阿那個是本來佛性？（僧人問：四大五蘊之身中，哪個是本來的佛性？） 師乃呼僧名。僧應諾。師良久曰：汝無佛性。（和尚於是呼喚僧人的名字。僧人答應。和尚過了很久說：你沒有佛性。） 唐元和戊戌臘月示滅。塔于㶚水。謚大覺禪師。大寶相之塔。（唐元和戊戌年臘月圓寂。塔在㶚水。謚號大覺禪師。大寶相之塔。） 越州大珠慧海禪師 建州朱氏子。依越州大云智受業。初參馬祖。祖問：從何處來？（建州朱氏之子。依越州大云智受業。最初參拜馬祖。馬祖問：從哪裡來？） 曰：越州大云寺來。祖曰：來此擬須何事？（回答說：從越州大云寺來。馬祖說：來這裡打算做什麼？） 曰：來求佛法。（回答說：來求佛法。）
【English Translation】 English version Acting without deviating from true reality. Question: When both 'mind' and 'dharma' are extinguished, where does one ultimately return? The Master said: 'The person from Ying, without any dirt, laboriously wields the axe.' (An analogy for wasting effort without a goal.) The questioner said: 'Please, Master, speak a word that does not return.' The Master said: 'There is simply no returning phrase.' Baizhang sent a monk to visit. The Master ascended the hall, then spread out his sitting cloth, prostrated, and stood up. He picked up one of the Master's slippers, dusted it off with his sleeve, and turned it upside down. The Master said: 'This old monk is at fault.' Someone asked: 'The ancestral teachers transmit the Dharma of the mind-ground. Is it the True Thusness Mind (Tathata-citta), the Deluded Mind (Vikshepa-citta), the neither True nor Deluded Mind, or a mind established separately from the teachings of the Three Vehicles?' The Master said: 'Do you see the empty space before your eyes?' The questioner said: 'I believe it is always present before my eyes, but people do not see it themselves.' The Master said: 'Do not recognize the image.' The questioner said: 'What does the Master do?' The Master waved his hand in the air three times and said: 'What is it?' The Master said: 'You will understand later.' A monk came to pay respects, circling the Master three times, shaking his staff, and standing still. The Master said: 'Yes, yes.' The monk then went to Nanquan, also circling Nanquan three times, shaking his staff, and standing still. Nanquan said: 'No, no. This is moved by the force of the wind and will eventually decay.' The monk said: 'Zhangjing said it is so. Why do you say it is not?' Nanquan said: 'Zhangjing is right, but you are not.' A young monk returned from his pilgrimage. The Master asked: 'How many years have you been away from here?' The monk said: 'Nearly eight years since I left your side.' The Master said: 'What have you accomplished?' The young monk drew a circle on the ground. The Master said: 'Is there only this, or is there something else?' The young monk then broke the circle and bowed. The Master said: 'No, no.' A monk asked: 'Within the body of the four great elements and five aggregates, which is the original Buddha-nature?' The Master then called the monk's name. The monk responded. The Master said after a long pause: 'You have no Buddha-nature.' He passed away in the twelfth month of the year Wuxu during the Yuanhe era of the Tang Dynasty. His stupa is located at 㶚 River. His posthumous title is Zen Master Dajue (Great Enlightenment). The stupa is named Great Treasure Appearance. Zen Master Dazhu Huihai of Yuezhou A son of the Zhu family from Jianzhou. He studied under Zhi of Dayun Temple in Yuezhou. He first visited Mazu. Mazu asked: 'Where do you come from?' He replied: 'From Dayun Temple in Yuezhou.' Mazu said: 'What do you intend to do here?' He replied: 'I come to seek the Buddha-dharma.'
。師曰。我這裡一物也無。求甚麼佛法。自家寶藏不顧。拋家散走作么。曰阿那個是慧海寶藏。祖曰。即今問我者。是汝寶藏。一切具足。更無欠少。使用自在。何假外求。師于言下。自識本心。不由知覺。踴躍禮謝。師事六載。后以受業師老。遽歸奉養。乃晦跡藏用。外示癡訥。自撰頓悟入道要門論一卷法侄玄晏。竊出呈馬祖。祖覽訖。告眾曰。越州有大珠圓明。光透自在。無遮障處也。眾中有知師。相推來越尋訪依附。(時號大珠和尚)師謂曰。禪客我不會禪。並無一法可示於人。不勞久立。且自歇去。時學侶漸多。日夜叩激。事不得已。隨問隨答。其辯無礙 時有座主數人。來謁曰。擬伸一問。師還對否。師曰。深潭月影。在意撮摩。問如何是佛。師曰。清譚對面。非佛而誰。眾皆茫然。僧良久又問。師說何法度人。師曰。貧道未曾有一法度人。曰禪師家渾如此。師卻問大德說何法度人。曰講金剛經。師曰。講幾座來。曰二十餘座師曰。此經是阿誰說。僧抗聲曰。禪師相弄。豈不知是佛說耶。師曰。若言如來有所說法。則為謗佛。是人不解我所說義。若言此經不是佛說。則是謗經。請大德說看。僧無對。師少頃又問。經云。若以色見我。以音聲求我。是人行邪道。不能見如來。大德。且道阿那個是如來。曰某甲
【現代漢語翻譯】 師父說：『我這裡什麼都沒有，求什麼佛法？自己家裡的寶藏不去顧惜，離家出走幹什麼？』 僧人問：『哪個是慧海（Hui Hai，人名）的寶藏？』 祖師說：『現在問我的，就是你的寶藏，一切都具備，沒有什麼欠缺，使用起來很自在，何必向外尋求？』 慧海（Hui Hai）在聽了這些話后，自己認識了本心，不是通過知覺，而是頓悟。他高興地禮拜感謝，侍奉祖師六年。後來因為受業師父年老，就回去奉養，於是隱藏自己的才能，表面上顯得癡呆遲鈍。他自己撰寫了《頓悟入道要門論》一卷，他的法侄玄晏（Xuan Yan，人名）偷偷地拿去呈給馬祖（Ma Zu，人名）。 馬祖（Ma Zu）看完后，告訴大家說：『越州（Yue Zhou，地名）有大珠（Da Zhu，人名），圓滿光明，光芒四射，沒有遮擋的地方。』 大家中有認識慧海（Hui Hai）的，就互相推舉到越州去尋訪依附他（當時號稱大珠和尚）。慧海（Hui Hai）對他們說：『禪客，我不會禪，沒有什麼法可以教給別人，不用久站，請各自休息去吧。』 當時來學習的人漸漸增多，日夜不停地請教，慧海（Hui Hai）不得已，就隨著他們的問題隨時回答，他的辯才無礙。 當時有幾位座主（Zuo Zhu，指精通經論的僧人）來拜訪，說：『想問一個問題，師父您回答嗎？』 慧海（Hui Hai）說：『就像深潭中的月影，在於用心去體會。』 他們問：『什麼是佛？』 慧海（Hui Hai）說：『清凈的自性就在對面，不是佛又是誰？』 大家都感到茫然不解。 僧人過了一會兒又問：『師父您說什麼法來度人？』 慧海（Hui Hai）說：『貧道我從來沒有用什麼法來度人。』 僧人說：『禪師們都這樣說。』 慧海（Hui Hai）反問：『大德您說什麼法來度人？』 僧人說：『講《金剛經》（Jin Gang Jing，佛經名）。』 慧海（Hui Hai）問：『講了多少座了？』 僧人說：『二十多座了。』 慧海（Hui Hai）說：『這部經是誰說的？』 僧人提高聲音說：『禪師您在開玩笑，難道不知道是佛說的嗎？』 慧海（Hui Hai）說：『如果說如來（Ru Lai，佛的稱號）有所說法，那就是誹謗佛，這個人不理解我所說的意思。如果說這部經不是佛說的，那就是誹謗經。請大德您說說看。』 僧人無言以對。 慧海（Hui Hai）過了一會兒又問：『經上說：『如果用色相來看我，用聲音來求我，這個人就是在走邪道，不能見到如來（Ru Lai）。』大德，您說說看，哪個是如來（Ru Lai）？』 僧人說：『某甲（Mou Jia，古代人自稱的謙詞）……』
【English Translation】 The master said, 'I have nothing here. What Dharma are you seeking? You don't care for your own treasure, why abandon your home and run around?' The monk asked, 'Which is Hui Hai's (慧海, personal name) treasure?' The patriarch said, 'The one who is asking me now is your treasure. It is complete in every way, lacking nothing. It is used freely. Why seek it externally?' Upon hearing these words, Hui Hai (慧海) recognized his original mind, not through perception, but through sudden enlightenment. He joyfully bowed and thanked the master, serving him for six years. Later, because his initiating teacher was old, he returned to care for him. He concealed his talents and outwardly appeared foolish and dull. He himself wrote a volume of 'Treatise on the Essential Gateway to Enlightenment through Sudden Awakening' (頓悟入道要門論). His Dharma nephew, Xuan Yan (玄晏, personal name), secretly presented it to Ma Zu (馬祖, personal name). After reading it, Ma Zu (馬祖) told the assembly, 'In Yue Zhou (越州, place name) there is a great pearl (Da Zhu, 大珠, personal name), perfectly bright, its light shining freely, with no obstructions.' Among the assembly, some who knew Hui Hai (慧海) recommended each other to go to Yue Zhou to seek him out and rely on him (at that time he was known as the Da Zhu (大珠) monk). Hui Hai (慧海) said to them, 'Zen travelers, I do not know Zen. I have no Dharma to show to others. Do not stand for long. Please rest yourselves.' At that time, the number of students gradually increased, and they questioned him day and night. Unable to avoid it, Hui Hai (慧海) answered their questions as they came. His eloquence was unimpeded. At that time, several lecturers (Zuo Zhu, 座主, monks proficient in scriptures and treatises) came to visit and said, 'We intend to ask a question. Will the master answer?' Hui Hai (慧海) said, 'Like the moon's reflection in a deep pool, it depends on how you grasp it with your mind.' They asked, 'What is Buddha?' Hui Hai (慧海) said, 'The pure nature is right in front of you. Who else but Buddha?' The assembly was bewildered. After a long while, a monk asked again, 'What Dharma does the master teach to liberate people?' Hui Hai (慧海) said, 'This poor monk has never had any Dharma to liberate people.' The monk said, 'Zen masters all say this.' Hui Hai (慧海) asked in return, 'What Dharma does the virtuous one teach to liberate people?' The monk said, 'Lecturing on the Diamond Sutra (Jin Gang Jing, 金剛經, name of a Buddhist scripture).' Hui Hai (慧海) asked, 'How many lectures have you given?' The monk said, 'More than twenty lectures.' Hui Hai (慧海) said, 'Who spoke this sutra?' The monk raised his voice and said, 'Zen master, are you joking? Don't you know it was spoken by the Buddha?' Hui Hai (慧海) said, 'If you say that the Tathagata (Ru Lai, 如來, title of the Buddha) has spoken any Dharma, that is slandering the Buddha. That person does not understand the meaning of what I say. If you say that this sutra was not spoken by the Buddha, that is slandering the sutra. Please, virtuous one, explain it.' The monk had no reply. After a short while, Hui Hai (慧海) asked again, 'The sutra says, 'If one sees me through form, or seeks me through sound, that person is walking a heretical path and cannot see the Tathagata (Ru Lai).' Virtuous one, tell me, which is the Tathagata (Ru Lai)?' The monk said, 'Mou Jia (某甲, a humble way of referring to oneself in ancient times)...'
到此卻迷去。師曰。從來未悟。說甚卻迷。曰請禪師為說。師曰。大德講經二十餘座。卻不識如來。僧禮拜曰。愿垂開示。師曰。如來者。是諸法如義。何得忘卻。曰是諸法如義。師曰。大德。是亦未是。曰經文分明。那得未是。師曰。大德如否。曰如。師曰。木石如否。曰如。師曰。大德如同木石如否。曰無二。師曰。大德與木石何別。僧無對。良久卻問。如何得大涅槃。師曰。不造生死業。曰如何是生死業。師曰。求大涅槃。是生死業。舍垢取凈。是生死業。有得有證。是生死業。不脫對治門。是生死業。曰云何即得解脫。師曰。本自無縛。不用求解。直用直行。是無等等。曰禪師如和尚者。實謂希有。禮謝而去 有行者問。即心即佛。那個是佛。師曰。汝疑那個不是佛指出看。者無對。師曰。達即遍。境是不悟。永乖疏 律師法明。謂師曰。禪師家多落空。師曰卻是座主家落空。明大驚曰。何得落空。師曰。經論是紙墨文字。紙墨文字者。俱是空。設於聲上。建立名句等法。無非是空座主執滯教體。豈不落空。明曰。禪師落空否。師曰。不落空。明曰。何得卻不落空。師曰。文字等。皆從智慧而生。大用現前。那得落空。明曰。故知一法不達。不名悉達。師曰。律師不唯落空。兼乃錯會名言。明作色曰。何處是
【現代漢語翻譯】 到這裡反而迷惑了。 師父說：『從來沒有領悟，說什麼迷惑不迷惑？』 （僧人）說：『請禪師為我解說。』 師父說：『大德講經二十多座，卻不認識如來（Tathagata，諸法實相）。』 僧人禮拜說：『愿您慈悲開示。』 師父說：『如來（Tathagata）就是諸法如義，怎麼能忘記呢？』 （僧人）說：『是諸法如義。』 師父說：『大德，這樣說也未必對。』 （僧人）說：『經文分明，怎麼會不對呢？』 師父說：『大德，你和「如」一樣嗎？』 （僧人）說：『一樣。』 師父說：『木頭石頭和「如」一樣嗎？』 （僧人）說：『一樣。』 師父說：『大德你和木頭石頭一樣嗎？』 （僧人）說：『沒有分別。』 師父說：『大德你和木頭石頭有什麼區別？』 僧人無言以對。過了很久，（僧人）又問：『如何才能得到大涅槃（Mahaparinirvana，究竟解脫）？』 師父說：『不造生死業。』 （僧人）說：『什麼是生死業？』 師父說：『求大涅槃（Mahaparinirvana），就是生死業；捨棄污垢而取清凈，就是生死業；有所得有所證，就是生死業；不脫離對治之法，就是生死業。』 （僧人）說：『那怎樣才能解脫？』 師父說：『本來就沒有束縛，不用求解脫。直心而行，就是無等等（無可比擬）。』 （僧人）說：『禪師像和尚您這樣的人，實在太稀有了。』 禮謝而去。 有行者問：『即心即佛，哪個是佛？』 師父說：『你懷疑哪個不是佛，指出來給我看看。』 行者無言以對。 師父說：『通達了就無所不在，執著于境界就是不覺悟，永遠隔閡疏遠。』 律師法明對師父說：『禪師家大多落入空無。』 師父說：『卻是座主（講經者）家落入空無。』 法明大驚說：『為什麼會落入空無？』 師父說：『經論是紙墨文字，紙墨文字，都是空。即使在聲音上建立名句等法，無非是空。座主執著于教義，豈不是落入空無？』 法明說：『禪師落入空無嗎？』 師父說：『不落入空無。』 法明說：『為什麼不落入空無？』 師父說：『文字等，都從智慧而生，大用現前，怎麼會落入空無？』 法明說：『所以說，一法不通達，就不能稱為悉達（Siddhartha，成就者）。』 師父說：『律師不只落入空無，還錯會了名言。』 法明變了臉色說：『哪裡錯了？』
【English Translation】 Then he became confused. The master said, 'If you have never been enlightened, what is there to be confused about?' He said, 'Please, Zen master, explain it for me.' The master said, 'Great Virtue, you have lectured on the scriptures more than twenty times, yet you do not recognize the Tathagata (Tathagata, the suchness of all dharmas).' The monk bowed and said, 'I wish you would kindly enlighten me.' The master said, 'The Tathagata (Tathagata) is the suchness of all dharmas. How can you forget it?' He said, 'It is the suchness of all dharmas.' The master said, 'Great Virtue, that is not necessarily correct.' He said, 'The scriptures are clear. How can it be incorrect?' The master said, 'Great Virtue, are you the same as 「suchness」?' He said, 'I am.' The master said, 'Are wood and stone the same as 「suchness」?' He said, 'They are.' The master said, 'Great Virtue, are you the same as wood and stone?' He said, 'There is no difference.' The master said, 'Great Virtue, what is the difference between you and wood and stone?' The monk was speechless. After a long time, he asked, 'How can one attain great Nirvana (Mahaparinirvana, ultimate liberation)?' The master said, 'By not creating karma of birth and death.' He said, 'What is the karma of birth and death?' The master said, 'Seeking great Nirvana (Mahaparinirvana) is the karma of birth and death; abandoning defilement and grasping purity is the karma of birth and death; having attainment and proof is the karma of birth and death; not escaping the gate of antidotes is the karma of birth and death.' He said, 'Then how can one be liberated?' The master said, 'Originally there is no bondage, so there is no need to seek liberation. Directly using and directly acting is incomparable (unequaled).' He said, 'A Zen master like you, venerable monk, is truly rare.' He bowed and departed. A practitioner asked, 'The mind itself is Buddha; which one is the Buddha?' The master said, 'Which one do you doubt is not Buddha? Point it out to me.' The practitioner was speechless. The master said, 'If you understand, it is everywhere; clinging to the realm is non-awakening, forever estranged and distant.' The Vinaya master, Faming, said to the master, 'Zen masters often fall into emptiness.' The master said, 'It is the lecturer (one who lectures on the scriptures) who falls into emptiness.' Faming was greatly surprised and said, 'Why do they fall into emptiness?' The master said, 'The scriptures and treatises are paper and ink words; paper and ink words are all empty. Even if you establish names and phrases and other dharmas on sound, they are all empty. The lecturer clings to the teachings, how can he not fall into emptiness?' Faming said, 'Does the Zen master fall into emptiness?' The master said, 'I do not fall into emptiness.' Faming said, 'Why do you not fall into emptiness?' The master said, 'Words and the like all arise from wisdom. When great function manifests, how can one fall into emptiness?' Faming said, 'Therefore, if one dharma is not understood, one cannot be called Siddhartha (Siddhartha, one who has attained).' The master said, 'The Vinaya master not only falls into emptiness but also misunderstands the meaning of words.' Faming changed his expression and said, 'Where is the mistake?'
錯處。師曰。未辨華竺之音。如何講說。明曰。請禪師指出錯處。師曰。豈不知悉達是梵語耶。明雖省過。而心猶憤然。(梵語具云婆曷剌他悉陀。中國翻云一切義成。舊云悉達多。猶是訛略梵語也)又問。夫經律論是佛語。讀誦依教奉行。何故不見性。師曰。如狂狗趁塊。師子咬人。經律論是性用。讀誦者是性法。明曰。阿彌陀佛。有父母及姓否。師曰。阿彌陀。姓憍尸迦。父名月上。母名殊勝妙顏。明曰。出何教文。師曰。出鼓音王經。法明禮謝讚歎而退 三藏法師問。真如有變易否。師曰。有變易。藏曰。禪師錯也。師卻問。三藏有真如否。曰有。師曰若無變易。決定是凡僧也。豈不聞。善知識者。能回三毒為三聚凈戒。回六識為六神通。回煩惱作菩提。回無明為大智。真如若無變易。三藏真是自然外道也。藏曰。若爾者。真如即有變易也。師曰。若執真如有變易。亦是外道。曰禪師適來。說真如有變易。如今又道不變易。如何即是的當。師曰。若了了見性者。如摩尼珠現色。說變亦得。說不變亦得。若不見性人。聞說真如變易。便作變易解會。說不變易。便作不變易解會。藏曰。故知南宗實不可測 道流問。世間還有法過於自然否。師曰有。曰何法過得。師曰。能知自然者。曰元氣是道不。師曰。元氣是元氣
【現代漢語翻譯】 現代漢語譯本： 錯處。 禪師說：『你尚未分辨清楚華夏和印度的語音，如何講解佛法？』 法明說：『請禪師指出我的錯處。』 禪師說：『難道你不知道悉達（Siddhartha）是梵語嗎？』 法明雖然認識到錯誤，但心中仍然憤憤不平。（梵語完整說法是婆曷剌他悉陀（Bhagavat-siddha），中國翻譯為一切義成，舊譯悉達多（Siddhartha）仍然是訛略的梵語。） 又問：『經、律、論是佛所說，讀誦並按照教義奉行，為什麼不能明心見性？』 禪師說：『如同瘋狗追逐土塊，獅子咬人。經、律、論是自性的作用，讀誦的人是自性的法則。』 法明說：『阿彌陀佛（Amitabha），有父母和姓氏嗎？』 禪師說：『阿彌陀佛姓憍尸迦（Kausika），父親名叫月上，母親名叫殊勝妙顏。』 法明說：『出自哪部經文？』 禪師說：『出自《鼓音王經》。』 法明行禮感謝讚歎後退下。 三藏法師問：『真如（Tathata）有變易嗎？』 禪師說：『有變易。』 三藏說：『禪師錯了。』 禪師反問：『三藏有真如嗎？』 回答說：『有。』 禪師說：『如果沒有變易，那一定是凡夫僧。難道沒聽說過，善知識能夠將三毒轉為三聚凈戒，將六識轉為六神通，將煩惱轉為菩提，將無明轉為大智。真如如果沒有變易，三藏真是自然外道了。』 三藏說：『如果這樣，真如就有變易了。』 禪師說：『如果執著真如有變易，也是外道。』 三藏說：『禪師剛才說真如有變易，現在又說不變易，哪個才是正確的？』 禪師說：『如果了了分明地見到自性，就像摩尼寶珠顯現各種顏色，說變易也可以，說不變易也可以。如果不見自性的人，聽到說真如變易，就按照變易來理解；聽到說不變易，就按照不變易來理解。』 三藏說：『所以說南宗確實不可測度。』 道流問：『世間還有什麼法超過自然嗎？』 禪師說：『有。』 問：『什麼法超過自然？』 禪師說：『能知自然者。』 問：『元氣是道嗎？』 禪師說：『元氣是元氣。』
【English Translation】 English version: 『Mistake.』 The Master said, 『You have not yet distinguished the sounds of China and India. How can you lecture?』 Fa Ming said, 『Please, Zen Master, point out my mistake.』 The Master said, 『Don't you know that Siddhartha (Siddhartha) is Sanskrit?』 Although Fa Ming realized his mistake, he was still indignant in his heart. (The full Sanskrit term is Bhagavat-siddha (Bhagavat-siddha), which is translated into Chinese as 'Accomplishment of All Meanings'. The old translation 'Siddhartha' (Siddhartha) is still an abbreviated Sanskrit term.) He further asked, 『The Sutras, Vinaya, and Shastras are the words of the Buddha. Why can't one realize one's nature by reading and reciting them and practicing according to the teachings?』 The Master said, 『It is like a mad dog chasing a clod of earth, or a lion biting a person. The Sutras, Vinaya, and Shastras are the function of the self-nature, and the one who reads and recites them is the law of the self-nature.』 Fa Ming said, 『Does Amitabha Buddha (Amitabha) have parents and a surname?』 The Master said, 『Amitabha's surname is Kausika (Kausika), his father's name is Moon-above, and his mother's name is Excellent Wonderful Countenance.』 Fa Ming said, 『From which scripture does this come?』 The Master said, 『It comes from the Drum Sound King Sutra.』 Fa Ming bowed, thanked, praised, and withdrew. The Tripitaka Master asked, 『Does Suchness (Tathata) change?』 The Master said, 『It changes.』 The Tripitaka Master said, 『Zen Master is mistaken.』 The Master asked in return, 『Does the Tripitaka Master have Suchness?』 He replied, 『Yes.』 The Master said, 『If there is no change, then you are definitely an ordinary monk. Haven't you heard that a good teacher can transform the three poisons into the three pure precepts, transform the six consciousnesses into the six supernormal powers, transform afflictions into Bodhi, and transform ignorance into great wisdom? If Suchness does not change, then the Tripitaka Master is truly a natural heretic.』 The Tripitaka Master said, 『If that is the case, then Suchness changes.』 The Master said, 『If you cling to the idea that Suchness changes, that is also heresy.』 The Tripitaka Master said, 『Zen Master said just now that Suchness changes, but now you say it does not change. Which is correct?』 The Master said, 『If one clearly sees one's nature, it is like a Mani jewel manifesting colors. It is acceptable to say it changes, and it is acceptable to say it does not change. If a person does not see their nature, when they hear that Suchness changes, they will understand it as changing; when they hear that it does not change, they will understand it as not changing.』 The Tripitaka Master said, 『Therefore, it is known that the Southern School is truly immeasurable.』 A Daoist asked, 『Is there any law in the world that surpasses nature?』 The Master said, 『Yes.』 He asked, 『What law surpasses it?』 The Master said, 『The one who can know nature.』 He asked, 『Is primordial Qi the Dao?』 The Master said, 『Primordial Qi is primordial Qi.』
。道是道。曰若如是者。則應有二也。師曰。知無兩人。又問。云何為邪。云何為正。師曰。心逐物為邪。物從心為正 源律師問。和尚修道。還用功否。師曰用功。曰如何用功。師曰。饑來吃飯。困來即眠。曰一切人總如是。同師用功否。師曰不同。曰何故不同。師曰。他吃飯時。不肯吃飯。百種須索。睡時不肯睡。千般計較。所以不同也。律師杜口 韞光問。禪師自知生處否。師曰。未曾死。何用論生。知生即是無生。法無離生。法無有生。祖師曰。當生即不生。曰不見性人。亦得如此否。師曰。自不見性。不是無性。何以故。見即是性。無性不能見。識即是性。故名識性。了即是性。喚作了性。能生萬法。喚作法性。亦名法身。馬鳴祖師曰。所言法者。謂眾生心。若心生故。一切法生。若心無生。法無從生。亦無名字。迷人不知法身無象。應物現形。遂喚青青翠竹。總是法身。鬱鬱黃華。無非般若。黃華若是般若。般若即同無情。翠竹若是法身。法身即同草木。如人吃筍。應總吃法身也。如此之言。寧堪齒錄。對面迷佛。長劫希求。全體法中。迷而外覓。是以解道者。行住坐臥。無非是道。悟法者。縱橫自在。無非是法。光又問。太虛能生靈智否。真心緣于善惡否。貪慾人是道否。執是執非人。向後心通否。觸
【現代漢語翻譯】 現代漢語譯本： 道是道（道就是道）。
問：如果像這樣說，那麼應該有二（兩種不同的東西）了？
師父說：要知道沒有兩個。
又問：什麼是邪？什麼是正？
師父說：心隨逐外物就是邪，外物順從心就是正。
源律師問：和尚您修道，還用功嗎？
師父說：用功。
問：如何用功？
師父說：餓了就吃飯，困了就睡覺。
問：所有人都這樣，和您一樣用功嗎？
師父說：不一樣。
問：為什麼不一樣？
師父說：他們吃飯的時候，不肯好好吃飯，百般挑剔；睡覺的時候，不肯好好睡覺，千般算計。所以不一樣。
律師無言以對。
韞光問：禪師您自己知道出生的地方嗎？
師父說：未曾死，何必談論生。知道生就是無生，法沒有離開生，法沒有真正的生。祖師說：當生之時即是不生。
問：不見性的人，也能這樣嗎？
師父說：自己不見性，不是沒有性。為什麼呢？見就是性，沒有性就不能見。識就是性，所以叫做識性。了悟就是性，叫做了性。能生萬法，叫做法性，也叫法身。馬鳴祖師說：所說的法，就是眾生的心。如果心生，一切法就生；如果心無生，法就無從生，也沒有名字。迷惑的人不知道法身沒有形象，應物而顯現各種形象，於是說青翠的竹子，都是法身；茂盛的黃花，無不是般若（智慧）。黃花如果是般若，般若就等同於無情之物；翠竹如果是法身，法身就等同於草木。如果有人吃竹筍，就應該全都吃的是法身了。這樣的話，怎麼能記錄下來呢？面對面地迷惑于佛，長久地尋求。在全體的法中，迷惑而向外尋找。因此，明白道理的人，行走坐臥，無不是道；領悟法的人，縱橫自在，無不是法。
韞光又問：太虛能產生靈智嗎？真心會緣于善惡嗎？貪慾的人是道嗎？執著於是非的人，以後能心通嗎？觸…… English version: The Dao is the Dao.
Question: If it is said like this, then there should be two (two different things)?
Master said: Know that there are not two.
Again asked: What is evil? What is righteous?
Master said: The mind following external objects is evil; external objects following the mind is righteous.
Lawyer Yuan asked: Venerable monk, do you still exert effort in cultivating the Dao?
Master said: I exert effort.
Question: How do you exert effort?
Master said: When hungry, I eat; when sleepy, I sleep.
Question: Everyone is like this; are they exerting effort the same as you?
Master said: Not the same.
Question: Why is it not the same?
Master said: When they eat, they are unwilling to eat properly, making all sorts of demands; when they sleep, they are unwilling to sleep properly, making all kinds of calculations. Therefore, it is not the same.
The lawyer was speechless.
Yun Guang asked: Zen Master, do you yourself know the place of birth?
Master said: I have never died, why discuss birth? Knowing birth is non-birth; the Dharma does not depart from birth; the Dharma has no real birth. The Patriarch said: At the moment of birth, it is non-birth.
Question: Can those who do not see their nature also be like this?
Master said: Not seeing one's own nature is not the same as not having nature. Why? Seeing is nature; without nature, one cannot see. Consciousness is nature, therefore it is called consciousness-nature. Understanding is nature, called understanding-nature. It can generate all dharmas, called dharma-nature, also called dharma-body. Patriarch Asvaghosa said: What is called Dharma is the mind of sentient beings. If the mind arises, all dharmas arise; if the mind does not arise, dharmas have no source of arising and no name. Deluded people do not know that the dharma-body has no form, manifesting various forms in response to things. Therefore, they say that the green bamboo is all the dharma-body; the lush yellow flowers are none other than prajna (wisdom). If yellow flowers are prajna, then prajna is the same as inanimate objects; if green bamboo is the dharma-body, then the dharma-body is the same as grass and trees. If someone eats bamboo shoots, they should be eating the entire dharma-body. Such words, how can they be recorded? Face to face, they are deluded about the Buddha, seeking for a long time. Within the entire Dharma, they are deluded and seek externally. Therefore, those who understand the Dao, whether walking, standing, sitting, or lying down, are all the Dao; those who realize the Dharma, are free and unconstrained, and all is the Dharma.
Yun Guang further asked: Can the great void produce spiritual intelligence? Does the true mind become attached to good and evil? Are greedy people on the path? Can those who are attached to right and wrong have a clear mind in the future? Touch...
【English Translation】 English version: The Dao is the Dao. Question: If it is said like this, then there should be two (two different things)? Master said: Know that there are not two. Again asked: What is evil? What is righteous? Master said: The mind following external objects is evil; external objects following the mind is righteous. Lawyer Yuan asked: Venerable monk, do you still exert effort in cultivating the Dao? Master said: I exert effort. Question: How do you exert effort? Master said: When hungry, I eat; when sleepy, I sleep. Question: Everyone is like this; are they exerting effort the same as you? Master said: Not the same. Question: Why is it not the same? Master said: When they eat, they are unwilling to eat properly, making all sorts of demands; when they sleep, they are unwilling to sleep properly, making all kinds of calculations. Therefore, it is not the same. The lawyer was speechless. Yun Guang asked: Zen Master, do you yourself know the place of birth? Master said: I have never died, why discuss birth? Knowing birth is non-birth; the Dharma does not depart from birth; the Dharma has no real birth. The Patriarch said: At the moment of birth, it is non-birth. Question: Can those who do not see their nature also be like this? Master said: Not seeing one's own nature is not the same as not having nature. Why? Seeing is nature; without nature, one cannot see. Consciousness is nature, therefore it is called consciousness-nature. Understanding is nature, called understanding-nature. It can generate all dharmas, called dharma-nature, also called dharma-body. Patriarch Asvaghosa said: What is called Dharma is the mind of sentient beings. If the mind arises, all dharmas arise; if the mind does not arise, dharmas have no source of arising and no name. Deluded people do not know that the dharma-body has no form, manifesting various forms in response to things. Therefore, they say that the green bamboo is all the dharma-body; the lush yellow flowers are none other than prajna (wisdom). If yellow flowers are prajna, then prajna is the same as inanimate objects; if green bamboo is the dharma-body, then the dharma-body is the same as grass and trees. If someone eats bamboo shoots, they should be eating the entire dharma-body. Such words, how can they be recorded? Face to face, they are deluded about the Buddha, seeking for a long time. Within the entire Dharma, they are deluded and seek externally. Therefore, those who understand the Dao, whether walking, standing, sitting, or lying down, are all the Dao; those who realize the Dharma, are free and unconstrained, and all is the Dharma. Yun Guang further asked: Can the great void produce spiritual intelligence? Does the true mind become attached to good and evil? Are greedy people on the path? Can those who are attached to right and wrong have a clear mind in the future? Touch...
境生心人。有定否。住寂寞人。有慧否。懷傲物人。有我否。執空執有人。有智否。尋文取證人。苦行求佛人。離心求佛人。執心是佛人。此智稱道否。請禪師一一為說。師曰。太虛不生靈智。真心不緣善惡。嗜慾深者機淺。是非交爭者未通。觸境生心者少定。寂寞忘機者慧沉。傲物高心者我壯。執空執有者皆愚。尋文取證者益滯。苦行求佛者俱迷。離心求佛者外道。執心是佛者為魔。曰。若如是。畢竟無所有也。師曰。畢竟是大德不是。畢竟無所有。光踴躍。禮謝而去 問。儒釋道三教同異如何。師曰。大量者用之即同。小機者執之即異。總從一性上起用。機見差別成三。迷悟由人。不在教之同異也。
洪州百丈山惟政禪師
有老宿。見日影透窗問師。為復窗就日。日就窗。師曰。長老房中有客歸去好 師問南泉。諸方善知識。還有不說似人底法也無。曰有。師曰。作么生。曰不是心。不是佛。不是物。師曰。恁么則說似人了也。曰某甲即恁么。和尚作么生。師曰。我又不是善知識。爭知有說不說底法。曰某甲不會。請和尚說。師曰。我太煞與汝說了也 僧問。如何是佛佛道齊。師曰。定也 師因入京路逢官人吃飯。忽見驢鳴。官人召曰。頭陀師舉頭。官人卻指驢。師卻指官人。
洪州泐潭法會
【現代漢語翻譯】 現代漢語譯本 境由心生，人是否有定力？（境：境界，指外在環境；定：禪定，指內心的穩定和專注） 居住在寂寞之地的人，是否有智慧？（寂寞：指遠離塵囂的環境；慧：智慧） 懷有傲慢之心的人，是否有『我』的執念？（傲物：傲慢對待事物；我：自我，執念） 執著于空或有的人，是否有真正的智慧？（空：佛教中的空性；有：存在） 僅僅通過尋找文字來獲取證明的人，以及通過苦行來尋求成佛的人，是否能真正領悟？（尋文取證：只從字面理解經文；苦行：嚴酷的修行方式） 離開自心去尋求佛的人，以及執著于自心就是佛的人，他們的這種認知可以稱之為正道嗎？（離心求佛：向外尋求佛法；執心是佛：認為自己的心就是佛） 請禪師一一為我解說。 禪師說：『太虛空曠，不會產生靈巧的智慧。真心不攀緣善惡。（太虛：廣闊的虛空；靈智：靈敏的智慧；真心：本真的心性；緣：攀緣，執著） 沉溺於慾望的人，根基淺薄。爭論是非的人，尚未通達。（嗜慾：強烈的慾望；機：根基，潛力） 接觸外境就產生心念的人，缺少定力。沉溺於寂寞而忘記機巧的人，智慧沉寂。（觸境生心：受外界影響而產生念頭；忘機：忘記心機） 傲慢自大的人，『我』的執念更加強烈。執著于空或有的人，都是愚昧的。（傲物高心：傲慢自大；我壯：自我膨脹） 僅僅通過尋找文字來獲取證明的人，會更加迷惑。通過苦行來尋求成佛的人，都會迷失。（益滯：更加停滯；俱迷：一起迷失） 離開自心去尋求佛的人，是外道。執著于自心就是佛的人，會被魔所擾。（外道：非正統的修行方式；為魔：被心魔所困）』 （那人）說：『如果像您所說的那樣，豈不是畢竟什麼都沒有嗎？』 禪師說：『畢竟是大德，不是嗎？畢竟無所有，光明自然涌現。』（大德：具有高尚品德的人） （那人）歡喜踴躍，行禮感謝后離開了。 （有人）問：『儒、釋、道三教的相同和不同之處在哪裡？』 禪師說：『心量廣大的人運用它們，就會發現它們是相同的。心胸狹隘的人執著於它們，就會發現它們是不同的。總的來說，都是從同一個本性上產生的運用，因為見解的差別而形成了三種不同的教派。迷悟在於人，不在於教派的相同或不同。』 洪州百丈山惟政禪師 有位老修行，看到陽光透過窗戶，問禪師：『是窗戶靠近太陽，還是太陽靠近窗戶？』 禪師說：『長老的房間里有客人要回去了。』 禪師問南泉：『各地的善知識，還有不說給人聽的佛法嗎？』（善知識：指引正道的良師益友） 南泉說：『有。』 禪師問：『是什麼樣的？』 南泉說：『不是心，不是佛，不是物。』 禪師說：『既然這樣，那不就是說給人聽了嗎？』 南泉說：『我就是這樣認為的，和尚您認為呢？』 禪師說：『我又不是善知識，怎麼知道有沒有不說給人聽的佛法呢？』 南泉說：『我不明白，請和尚說說。』 禪師說：『我已經太詳細地跟你說了。』 有僧人問：『什麼是佛佛道齊？』（佛佛道齊：所有佛的境界都是一樣的） 禪師說：『定也。』 禪師有一次進京，在路上遇到一位官員正在吃飯。忽然聽到驢叫，官員叫道：『頭陀師，抬頭。』（頭陀師：苦行僧） 官員卻指著驢，禪師卻指著官員。 洪州泐潭法會
【English Translation】 English version Does the environment create the mind, and do people have stability? (Environment: external circumstances; Stability: referring to inner peace and focus) Do those who live in solitude possess wisdom? (Solitude: referring to an environment away from worldly affairs; Wisdom: knowledge and understanding) Do those who harbor arrogance have a sense of 'self'? (Arrogance: being arrogant towards things; Self: ego, attachment) Do those who cling to emptiness or existence possess true wisdom? (Emptiness: the Buddhist concept of emptiness; Existence: being) Can those who merely seek proof through texts, and those who seek Buddhahood through ascetic practices, truly understand? (Seeking proof through texts: understanding scriptures only literally; Ascetic practices: severe forms of self-discipline) Are those who seek Buddhahood apart from their own minds, and those who cling to the idea that their own minds are Buddha, on the right path? (Seeking Buddhahood apart from their own minds: seeking Dharma externally; Clinging to the idea that their own minds are Buddha: believing one's own mind is Buddha) Please, Zen Master, explain these one by one. The Zen Master said: 'The vast emptiness does not generate clever wisdom. The true mind does not cling to good or evil. (Vast emptiness: the expansive void; Clever wisdom: agile intelligence; True mind: the original nature of the mind; Cling: to be attached to) Those who are deeply addicted to desires have shallow roots. Those who argue about right and wrong have not yet understood. (Desires: strong cravings; Roots: foundation, potential) Those who generate thoughts upon encountering external circumstances lack stability. Those who are immersed in solitude and forget cleverness have dormant wisdom. (Generate thoughts upon encountering external circumstances: being affected by the outside world; Forget cleverness: forgetting scheming) Those who are arrogant and conceited have a stronger sense of 'self'. Those who cling to emptiness or existence are all foolish. (Arrogant and conceited: arrogant and self-important; Stronger sense of 'self': inflated ego) Those who merely seek proof through texts become more confused. Those who seek Buddhahood through ascetic practices are all lost. (More confused: more stagnant; All lost: lost together) Those who seek Buddhahood apart from their own minds are heretics. Those who cling to the idea that their own minds are Buddha are possessed by demons.' (Heretics: unorthodox practices; Possessed by demons: troubled by inner demons) (That person) said: 'If it is as you say, then is there ultimately nothing at all?' The Zen Master said: 'Ultimately, it is great virtue, is it not? Ultimately, there is nothing, and light naturally arises.' (Great virtue: a person with noble character) (That person) rejoiced, bowed in gratitude, and left. (Someone) asked: 'What are the similarities and differences between Confucianism, Buddhism, and Taoism?' The Zen Master said: 'Those with a broad mind use them and find them to be the same. Those with a narrow mind cling to them and find them to be different. In general, they all arise from the same nature, but differences in views create three different schools. Enlightenment or delusion depends on the person, not on the similarities or differences of the teachings.' Zen Master Weizheng of Baizhang Mountain in Hongzhou An old practitioner saw sunlight shining through the window and asked the Zen Master: 'Is the window approaching the sun, or is the sun approaching the window?' The Zen Master said: 'The elder's room has a guest who should be returning.' The Zen Master asked Nanquan: 'Do the wise teachers everywhere have Dharma that they do not tell people?' (Wise teachers: good teachers who guide on the right path) Nanquan said: 'Yes.' The Zen Master asked: 'What is it like?' Nanquan said: 'It is not mind, not Buddha, not thing.' The Zen Master said: 'In that case, isn't that telling people?' Nanquan said: 'That is what I think. What do you think, Master?' The Zen Master said: 'I am not a wise teacher, so how would I know if there is Dharma that is not told to people?' Nanquan said: 'I don't understand. Please tell me, Master.' The Zen Master said: 'I have already told you too much.' A monk asked: 'What is Buddha-Buddha-Dharma-Equality?' (Buddha-Buddha-Dharma-Equality: the state where all Buddhas are equal) The Zen Master said: 'Stability.' Once, the Zen Master was entering the capital and encountered an official eating on the road. Suddenly, a donkey brayed, and the official called out: 'Tudoshi, look up.' (Tudoshi: ascetic monk) The official pointed at the donkey, but the Zen Master pointed at the official. The Hongzhou Letan Dharma Assembly
禪師
問馬祖。如何是祖師西來意。祖曰。低聲近前來。向汝道。師便近前。祖打一摑曰。六耳不同謀。且去來日來。師至來日。獨入法堂。曰請和尚道。祖曰。且去。待老漢上堂出來問。與汝證明。師忽有省。遂曰。謝大眾證明。乃繞法堂一匝便去。
池州杉山智堅禪師
初與歸宗南泉行腳時。路逢一虎。各從虎邊過了。泉問歸宗。適來見虎。似個甚麼。宗曰。似個貓兒。宗卻問師。師曰。似個狗子。又問南泉。泉曰。我見似個大蟲 師吃飯次。南泉收生飯乃曰。生聻。師曰無生。泉曰。無生猶是末。泉行數步。師召曰。長老。泉回頭曰作么。師曰。莫道是末 普請擇蕨次。南泉拈起一莖曰。這個大好供養。師曰。非但這個。百味珍饈。他亦不顧。泉曰。雖然如是。個個須嘗過始得 僧問。如何是本來身。師曰。舉世無相似。
洪州泐潭惟建禪師
一日在法堂後坐禪。馬祖見乃吹師耳兩吹。師起見是祖。卻復入定。祖歸方丈。令侍者持一碗茶與師。師不顧。便自歸堂。
澧州茗溪道行禪師
嘗曰。吾有大病。非世所醫 僧問。如何修行。師曰。好個阿師莫客作。曰畢竟如何。師曰。安置即不堪。問如何是正修行路。師曰。涅槃後有。曰。如何是涅槃後有。師曰。不洗面
【現代漢語翻譯】 現代漢語譯本 禪師
有學僧問馬祖道一禪師（Mazu Daoyi，唐代禪宗大師）。『什麼是祖師西來意？』馬祖說：『低聲，靠近前來，我告訴你。』學僧便靠近。馬祖打了他一巴掌，說：『六耳不同謀。』讓他離開，第二天再來。第二天，學僧獨自進入法堂，說：『請和尚開示。』馬祖說：『你先走吧，等我上堂說法出來再問，我為你證明。』學僧忽然有所領悟，於是說：『感謝大眾為我證明。』然後繞著法堂走了一圈便離開了。
池州杉山智堅禪師（Zhizhou Shanshan Zhijian，唐代禪師）
當初與歸宗智常禪師（Guizong Zhichang）和南泉普愿禪師（Nanquan Puyuan）一起遊方參學時，路上遇到一隻老虎。他們各自從老虎身邊走過。南泉問歸宗：『剛才見到的老虎，像個什麼？』歸宗說：『像隻貓兒。』歸宗反過來問智堅禪師。智堅禪師說：『像條狗子。』又問南泉。南泉說：『我見到的像只大蟲。』智堅禪師吃飯時，南泉收起剩餘的飯，然後說：『生嗎？』智堅禪師說：『無生。』南泉說：『無生猶是末。』南泉走了幾步，智堅禪師叫道：『長老。』南泉回頭說：『作甚？』智堅禪師說：『莫道是末。』大家一起采蕨菜時，南泉拿起一根蕨菜說：『這個大好供養。』智堅禪師說：『非但這個，百味珍饈，他也不顧。』南泉說：『雖然如此，個個須嘗過始得。』有僧人問：『如何是本來身？』智堅禪師說：『舉世無相似。』
洪州泐潭惟建禪師（Hongzhou Letan Weijian，唐代禪師）
一天，惟建禪師在法堂後坐禪。馬祖見到后，對著他的耳朵吹了兩口氣。惟建禪師起身，見是馬祖，卻又 वापस 進入禪定。馬祖回到方丈室，讓侍者拿一碗茶給惟建禪師，惟建禪師不理睬，自己回到了禪堂。
澧州茗溪道行禪師（Lizhou Mingxi Daoxing，唐代禪師）
曾經說道：『我有大病，非世間所能醫治。』有僧人問：『如何修行？』道行禪師說：『好個阿師莫客作。』僧人問：『畢竟如何？』道行禪師說：『安置即不堪。』問：『如何是正修行路？』道行禪師說：『涅槃後有。』問：『如何是涅槃後有？』道行禪師說：『不洗面。』
【English Translation】 English version Zen Master
A monk asked Mazu (Mazu Daoyi, a Zen master of the Tang Dynasty): 'What is the meaning of the Patriarch's coming from the West?' Mazu said, 'Lower your voice, come closer, and I'll tell you.' The monk approached. Mazu slapped him and said, 'Six ears cannot conspire together.' He told him to leave and come back the next day. The next day, the monk entered the Dharma hall alone and said, 'Please, Master, enlighten me.' Mazu said, 'Go away for now. Wait for me to come out after the Dharma talk, and I will prove it for you.' The monk suddenly had an awakening, so he said, 'Thank you, everyone, for proving it for me.' Then he walked around the Dharma hall once and left.
Zen Master Zhijian of Shanshan in Chizhou (Zhizhou Shanshan Zhijian, a Zen master of the Tang Dynasty)
Initially, when traveling and studying with Guizong Zhichang (Guizong Zhichang) and Nanquan Puyuan (Nanquan Puyuan), they encountered a tiger on the road. They each passed by the tiger. Nanquan asked Guizong, 'What did the tiger you just saw look like?' Guizong said, 'Like a kitten.' Guizong then asked Zen Master Zhijian. Zen Master Zhijian said, 'Like a puppy.' He then asked Nanquan. Nanquan said, 'What I saw looked like a big bug.' When Zen Master Zhijian was eating, Nanquan collected the leftover rice and said, 'Is it alive?' Zen Master Zhijian said, 'No-birth.' Nanquan said, 'No-birth is still the end.' Nanquan took a few steps, and Zen Master Zhijian called out, 'Elder!' Nanquan turned around and said, 'What?' Zen Master Zhijian said, 'Don't say it's the end.' When everyone was picking ferns together, Nanquan picked up a fern stalk and said, 'This is a great offering.' Zen Master Zhijian said, 'Not only this, but even the most delicious delicacies, he would not care about them.' Nanquan said, 'Even so, everyone must taste them first.' A monk asked, 'What is the original body?' Zen Master Zhijian said, 'Nothing in the world is similar.'
Zen Master Weijian of Letan in Hongzhou (Hongzhou Letan Weijian, a Zen master of the Tang Dynasty)
One day, Zen Master Weijian was meditating behind the Dharma hall. Mazu saw him and blew twice into his ear. Zen Master Weijian got up, saw that it was Mazu, but then re-entered meditation. Mazu returned to his room and asked the attendant to bring a bowl of tea to Zen Master Weijian, but Zen Master Weijian ignored it and returned to the Zen hall himself.
Zen Master Daoxing of Mingxi in Lizhou (Lizhou Mingxi Daoxing, a Zen master of the Tang Dynasty)
Once said, 'I have a great illness that cannot be cured by the world.' A monk asked, 'How should I practice?' Zen Master Daoxing said, 'A good teacher should not be a guest worker.' The monk asked, 'What is it ultimately?' Zen Master Daoxing said, 'Settling down is not suitable.' Asked, 'What is the correct path of practice?' Zen Master Daoxing said, 'There is after Nirvana.' Asked, 'What is there after Nirvana?' Zen Master Daoxing said, 'Not washing the face.'
。曰學人不會。師曰。無面得洗。
撫州石鞏慧藏禪師
本以弋獵為務。惡見沙門。因逐鹿。從馬祖庵前過。祖乃逆之。師遂問。還見鹿過否。祖曰。汝是何人。曰獵者。祖曰。汝解射否。曰解射。祖曰。汝一箭射幾個。曰。一箭射一個。祖曰。汝不解射。曰和尚解射否。祖曰。解射。曰一箭射幾個。祖曰。一箭射一群。曰彼此生命。何用射他一群。祖曰。汝既知如是。何不自射。曰若教某甲自射。直是無下手處。祖曰。這漢。曠劫無明煩惱。今日頓息。師擲下弓箭。投祖出家。一日在廚作務次。祖問。作甚麼。曰牧牛。祖曰。作么生牧。曰一回入草去。驀鼻拽將回。祖曰。子真牧牛。師便休 師住后。常以弓箭接機。(載三平章)師問西堂。汝還解捉得虛空么。堂曰捉得。師曰。作么生捉。堂以手撮虛空。師曰。汝不解捉。堂卻問師。兄作么生捉。師把西堂鼻孔拽。堂作忍痛聲。曰太煞拽人鼻孔。直欲脫去。師曰。直須恁么捉虛空始得 眾參次。師曰。適來底甚麼處去也。有僧曰在。師曰。在甚麼處。僧彈指一聲 問。如何免得生死。師曰。用免作甚麼。曰如何免得。師曰。這底不生死。
江西北蘭讓禪師
湖塘亮長老問。承聞師兄畫得先師真暫請瞻禮。師以兩手擘胸開示之。亮便禮拜。
【現代漢語翻譯】 現代漢語譯本：學人說：『我不會。』 禪師說：『沒有臉怎麼洗？』
撫州石鞏慧藏禪師
原本以打獵為生，厭惡見到沙門（出家人）。一次因為追逐鹿，從馬祖（禪師名號）的庵前經過。馬祖就迎了上去。石鞏慧藏禪師於是問：『你有沒有看見鹿經過？』 馬祖說：『你是何人？』 回答說：『獵人。』 馬祖說：『你懂得射箭嗎？』 回答說：『懂得射箭。』 馬祖說：『你一箭射幾個？』 回答說：『一箭射一個。』 馬祖說：『你不懂得射箭。』 回答說：『和尚懂得射箭嗎？』 馬祖說：『懂得射箭。』 回答說：『一箭射幾個？』 馬祖說：『一箭射一群。』 回答說：『彼此都有生命，為什麼要射他們一群？』 馬祖說：『你既然知道這樣，為什麼不射自己？』 回答說：『如果教我射自己，實在是無從下手。』 馬祖說：『這個人，曠劫（極長的時間）以來的無明煩惱，今天一下子停止了。』 石鞏慧藏禪師扔下弓箭，投奔馬祖出家。一天在廚房做工的時候，馬祖問：『做什麼呢？』 回答說：『牧牛。』 馬祖說：『怎麼牧？』 回答說：『一回到草地裡去，就揪住鼻子拉回來。』 馬祖說：『你真是牧牛。』 石鞏慧藏禪師便停止了（不再回答）。石鞏慧藏禪師住持一方后，常常用弓箭來接引學人。（記載在三平章）石鞏慧藏禪師問西堂（人名）：『你還能捉得住虛空嗎？』 西堂說：『捉得住。』 石鞏慧藏禪師說：『怎麼捉？』 西堂用手去抓虛空。石鞏慧藏禪師說：『你不懂得捉。』 西堂反問石鞏慧藏禪師：『師兄你又怎麼捉？』 石鞏慧藏禪師抓住西堂的鼻孔拽。西堂發出忍痛的聲音，說：『太用力拽人鼻孔了，簡直要脫掉了。』 石鞏慧藏禪師說：『必須這樣捉虛空才行。』 大眾參拜的時候，石鞏慧藏禪師說：『剛才那個到什麼地方去了？』 有僧人說：『在。』 石鞏慧藏禪師說：『在什麼地方？』 僧人彈了一下手指。問：『如何才能免除生死？』 石鞏慧藏禪師說：『用免除做什麼？』 （僧人）說：『如何才能免除？』 石鞏慧藏禪師說：『這個不生死。』
江西北蘭讓禪師
湖塘亮長老問：『聽說師兄畫了先師（已故的老師）的真容，請讓我瞻仰一下。』 禪師用兩手扒開胸膛來開示他。湖塘亮便禮拜。
【English Translation】 English version: The student said, 'I don't know how.' The master said, 'If there is no face, how can you wash?'
Zen Master Huizang of Shigong in Fuzhou
Originally, he made a living by hunting and disliked seeing shramanas (沙門, monks). Once, while chasing a deer, he passed by the hermitage of Mazu (馬祖, a Zen master's name). Mazu went to meet him. The master then asked, 'Did you see a deer pass by?' Mazu said, 'Who are you?' He replied, 'A hunter.' Mazu said, 'Do you know how to shoot?' He replied, 'I know how to shoot.' Mazu said, 'How many do you shoot with one arrow?' He replied, 'One arrow shoots one.' Mazu said, 'You don't know how to shoot.' He replied, 'Does the monk know how to shoot?' Mazu said, 'I know how to shoot.' He replied, 'How many do you shoot with one arrow?' Mazu said, 'One arrow shoots a group.' He replied, 'We all have lives, why shoot a group of them?' Mazu said, 'Since you know this, why don't you shoot yourself?' He replied, 'If you tell me to shoot myself, I really don't know where to start.' Mazu said, 'This person's ignorance and afflictions from countless kalpas (曠劫, eons) have stopped today.' The master threw down his bow and arrows and followed Mazu to become a monk. One day, while working in the kitchen, Mazu asked, 'What are you doing?' He replied, 'Herding the ox.' Mazu said, 'How do you herd it?' He replied, 'Every time it goes into the grass, I grab its nose and pull it back.' Mazu said, 'You truly herd the ox.' The master then stopped (answering). After the master resided in a place, he often used bows and arrows to receive students. (Recorded in Sanping Zhang) The master asked Xitang (西堂, a name), 'Can you catch emptiness?' Xitang said, 'I can catch it.' The master said, 'How do you catch it?' Xitang tried to grab emptiness with his hand. The master said, 'You don't know how to catch it.' Xitang asked the master, 'How do you catch it, brother?' The master grabbed Xitang's nostrils and pulled. Xitang made a sound of pain, saying, 'You are pulling my nostrils too hard, almost pulling them off!' The master said, 'You must catch emptiness like this.' When the assembly was paying respects, the master said, 'Where did the one from just now go?' A monk said, 'Here.' The master said, 'Where is here?' The monk snapped his fingers. He asked, 'How can one avoid birth and death?' The master said, 'What is the use of avoiding it?' (The monk) said, 'How can one avoid it?' The master said, 'This one does not live or die.'
Zen Master Lanrang of Jiangxi
Elder Liang of Hutang asked, 'I heard that you, brother, painted a portrait of the late master (deceased teacher). Please allow me to venerate it.' The master opened his chest with both hands to reveal it to him. Liang of Hutang then bowed.
師曰。莫禮莫禮。亮曰。師兄錯也。某甲不禮師兄。師曰。汝禮先師真那。亮曰。因甚麼教莫禮。師曰。何曾錯。
袁州南源道明禪師
上堂。快馬一鞭。快人一言。有事何不出頭來。無事各自珍重。僧問。一言作么生。師乃吐舌曰。待我有廣長舌相。即向汝道 洞山參。方上法堂。師曰。己相見了也。山便下去。明日卻上。問曰。昨日已蒙和尚慈悲。不知甚麼處是與某甲己相見處。師曰。心心無間斷。流入于性海。山曰。幾合放過 山辭。師曰。多學佛法。廣作利益。山曰。多學佛法即不問。如何是廣作利益。師曰。一物莫違 問。如何是佛。師曰。不可道你是也。
忻州酈村自滿禪師
上堂。古今不異。法爾如然。更復何也。雖然如此。這個事大有人罔措在。僧問。不落古今。請師直道。師曰。情知汝罔措。僧欲進語。師曰。將謂老僧落伊古今。曰如何即是。師曰。魚騰碧漢。階級難飛。曰如何免得此過。師曰。若是龍形。誰論高下。僧禮拜。師曰。苦哉屈哉。誰人似我 上堂。除卻日明夜暗。更說甚麼即得。珍重 問。如何是無諍之句。師曰。喧天動地。
朗州中邑洪恩禪師
每見僧來。拍口作和和聲。仰山謝戒。師亦拍口作和和聲。仰從西過東。師又拍口作和和聲。仰
【現代漢語翻譯】 現代漢語譯本 師父說：『不要禮拜，不要禮拜。』 亮說：『師兄錯了。我不是在禮拜師兄。』 師父說：『你是在禮拜先師真那（Zhenna）。』 亮說：『為什麼教我不要禮拜？』 師父說：『哪裡錯了？』
袁州南源道明禪師
上堂說法：『快馬一鞭就跑，聰明人一句話就明白。有事就站出來，沒事就各自珍重。』 有僧人問：『一句話怎麼說？』 師父就吐出舌頭說：『等我有了廣長舌相（guangchang shexiang，佛的三十二相之一，意為佛的舌頭又廣又長），就告訴你。』 洞山（Dongshan）來參拜，剛走上法堂，師父說：『已經相見了。』 洞山就下去了。第二天又上來，問道：『昨天已經蒙和尚慈悲，不知道在哪裡是與我相見的地方？』 師父說：『心心無間斷，流入于性海（xinghai，比喻廣闊的本性）。』 洞山說：『差點錯過了。』 洞山告辭。師父說：『多學佛法，廣作利益。』 洞山說：『多學佛法就不問了，如何是廣作利益？』 師父說：『一物莫違。』 問：『如何是佛？』 師父說：『不可說你就是。』
忻州酈村自滿禪師
上堂說法：『古今沒有不同，本來就是這樣。還說什麼呢？』 雖然如此，這件事還是有很多人搞不清楚。有僧人問：『不落入古今，請師父直說。』 師父說：『早就知道你搞不清楚。』 僧人想要說話，師父說：『還以為老僧落入古今。』 僧人說：『如何才是？』 師父說：『魚在天上飛，階梯難以攀登。』 僧人說：『如何才能免除這個過失？』 師父說：『如果是龍的形狀，誰還評論高下。』 僧人禮拜。師父說：『苦啊，冤啊，誰像我這樣。』 上堂說法：『除了白天明亮夜晚黑暗，還能說什麼呢？珍重。』 問：『如何是無諍之句？』 師父說：『喧天動地。』
朗州中邑洪恩禪師
每次見到僧人來，就拍著嘴發出『和和』的聲音。仰山（Yangshan）謝戒，師父也拍著嘴發出『和和』的聲音。仰山從西邊走到東邊，師父又拍著嘴發出『和和』的聲音。仰山
【English Translation】 English version The master said, 'Don't bow, don't bow.' Liang said, 'Master, you are mistaken. I am not bowing to you, master.' The master said, 'You are bowing to the former master, Zhenna (Zhenna).' Liang said, 'Why do you tell me not to bow?' The master said, 'Where is the mistake?'
Zen Master Daoming of Nanyuan in Yuanzhou
Ascending the hall: 'A fast horse needs only one whip, a wise man understands with one word. If there is something to be done, step forward. If there is nothing to do, cherish yourselves.' A monk asked, 'What is the one word?' The master then stuck out his tongue and said, 'When I have the broad and long tongue (guangchang shexiang, one of the thirty-two marks of the Buddha, meaning the Buddha's tongue is broad and long), I will tell you.' Dongshan (Dongshan) came to pay respects, just as he stepped onto the Dharma hall, the master said, 'We have already met.' Dongshan then went down. The next day, he came up again and asked, 'Yesterday, I already received the master's compassion. I don't know where it was that I met you?' The master said, 'Heart to heart, without interruption, flowing into the sea of nature (xinghai, a metaphor for the vastness of inherent nature).' Dongshan said, 'I almost missed it.' Dongshan took his leave. The master said, 'Study the Buddha's teachings extensively, and create vast benefits.' Dongshan said, 'I won't ask about studying the Buddha's teachings extensively, but what is creating vast benefits?' The master said, 'Do not go against anything.' Asked, 'What is Buddha?' The master said, 'You cannot say that you are it.'
Zen Master Ziman of Licun in Xinzhou
Ascending the hall: 'The past and present are not different, it is naturally so. What more is there to say?' Although this is so, there are still many people who are confused about this matter. A monk asked, 'Without falling into the past or present, please speak directly, master.' The master said, 'I knew you were confused.' The monk wanted to speak further, but the master said, 'You thought the old monk was falling into the past and present.' The monk said, 'What is it then?' The master said, 'Fish soaring in the sky, stairs are difficult to climb.' The monk said, 'How can one avoid this fault?' The master said, 'If it is the shape of a dragon, who will discuss high or low?' The monk bowed. The master said, 'Bitter, wronged, who is like me?' Ascending the hall: 'Besides the brightness of day and the darkness of night, what else can be said? Cherish this.' Asked, 'What is the phrase of non-contention?' The master said, 'Heaven-shaking, earth-moving.'
Zen Master Hongen of Zhongyi in Langzhou
Whenever he saw a monk coming, he would pat his mouth and make a 'ho ho' sound. When Yangshan (Yangshan) thanked him for the precepts, the master also patted his mouth and made a 'ho ho' sound. When Yangshan went from west to east, the master again patted his mouth and made a 'ho ho' sound. Yangshan
從東過西。師又拍口作和和聲。仰當中而立。然後謝戒。師曰。甚麼處得此三昧。仰曰。于曹溪印子上脫來。師曰。汝道曹溪用此三昧。接甚麼人。仰曰。接一宿覺。隨曰。和尚甚處得此三昧。師曰。我于馬大師處。得此三昧。仰問。如何得見佛性義。師曰。我與汝說個譬喻。如一室有六窗。內有一獼猴。外有獼猴。從東邊喚猩猩猩猩即應。如是六窗俱喚俱應。仰山禮謝起曰。適蒙和尚譬喻。無不了知。更有一事。祇如內獼猴睡著。外獼猴欲與相見。又且如何。師下繩床執仰山手作舞曰。猩猩與汝相見了。譬如蟭螟蟲。在蚊子眼睫上作窠。向十字街頭叫云。土曠人稀。相逢者少。
洪州泐潭常興禪師
僧問。如何是曹溪門下客。師曰。南來燕。曰學人不會。師曰。養羽候秋風 問。如何是宗乘極則事。師曰。秋雨草離披 南泉至。見師面壁。乃拊師背。師問。汝是阿誰。曰普愿。師曰如何。曰也尋常。師曰。汝何多事。
汾州無業禪師
商州上洛杜氏子。母李氏。聞空中言寄居得否。乃覺有娠。誕生之夕。神光滿室。甫及丱歲。行必直視。坐即跏趺。九歲依開元寺志本。受大乘經。五行俱下。諷誦無遺。十二落髮。二十受具戒于襄州幽律師。習四分律疏。才終便能敷演。每為眾僧。講涅槃大
【現代漢語翻譯】 現代漢語譯本： 從東邊到西邊。溈山（潙山，地名）又拍著嘴發出『和和』的聲音，仰山（仰山，人名）站在中間，然後行謝禮。溈山說：『你從哪裡得到這種三昧（Samadhi，佛教用語，指心神平靜的狀態）？』仰山說：『從曹溪（曹溪，地名，指六祖慧能的道場）的印證上脫胎而來。』溈山說：『你說曹溪用這種三昧，接引什麼人？』仰山說：『接引一宿覺（指永嘉玄覺禪師）。』溈山問：『和尚你從哪裡得到這種三昧？』溈山說：『我從馬大師（指馬祖道一禪師）處得到這種三昧。』仰山問：『如何才能得見佛性（Buddha-nature，佛教用語，指一切眾生皆具的成佛的可能性）的意義？』溈山說：『我給你說個譬喻，如一間屋子有六個窗戶，裡面有一隻獼猴，外面也有一隻獼猴，從東邊的窗戶叫「猩猩」，猩猩就應答。像這樣六個窗戶都叫，都應答。』仰山禮拜感謝起身說：『剛才蒙和尚的譬喻，沒有不明白的。更有一件事，如果裡面的獼猴睡著了，外面的獼猴想要與它相見，又該如何？』溈山走下繩床，拉著仰山的手跳舞說：『猩猩與你相見了。』譬如蟭螟蟲，在蚊子的眼睫毛上築巢，向十字街頭叫喊說：『地廣人稀，相逢的人少。』 洪州泐潭常興禪師（洪州泐潭常興禪師，人名） 有僧人問：『如何是曹溪門下的客人？』常興禪師說：『南來的燕子。』僧人說：『學人不會。』常興禪師說：『養羽毛等待秋風。』問：『如何是宗乘（指禪宗）的極則之事？』常興禪師說：『秋雨打落草木，使其離披。』南泉（南泉，人名，指南泉普愿禪師）來到，看見常興禪師面壁，就拍了拍常興禪師的背。常興禪師問：『你是誰？』南泉說：『普愿。』常興禪師說：『如何？』南泉說：『也尋常。』常興禪師說：『你為何多事？』 汾州無業禪師（汾州無業禪師，人名） 商州上洛杜氏之子，母親李氏，聽到空中說話問是否可以寄居，於是感覺有了身孕。誕生的夜晚，神光充滿房間。剛滿幾歲，走路必定直視前方，坐下就結跏趺坐（佛教坐禪姿勢）。九歲時依止開元寺的志本學習大乘經典，五行同時進行，背誦沒有遺漏。十二歲剃髮，二十歲在襄州幽律師處受具足戒，學習《四分律疏》，剛學完就能敷衍講解。常常為眾僧講解《涅槃經》（Nirvana Sutra）。
【English Translation】 English version: From east to west. Weishan (Weishan, place name) also clapped his mouth and made a 'heh heh' sound. Yangshan (Yangshan, person's name) stood in the middle, and then gave thanks. Weishan said, 'Where did you get this Samadhi (Samadhi, Buddhist term, referring to a state of mental tranquility)?' Yangshan said, 'It came from the imprint of Caoxi (Caoxi, place name, referring to the Sixth Patriarch Huineng's monastery).' Weishan said, 'You say Caoxi uses this Samadhi to receive what kind of person?' Yangshan said, 'To receive Yongjia Xuanjue (referring to Zen Master Yongjia Xuanjue).' Weishan asked, 'Where did you, the monk, get this Samadhi?' Weishan said, 'I got this Samadhi from Master Ma (referring to Zen Master Mazu Daoyi).' Yangshan asked, 'How can one see the meaning of Buddha-nature (Buddha-nature, Buddhist term, referring to the potential for all beings to become Buddhas)?' Weishan said, 'I'll give you a metaphor. Suppose there is a room with six windows. There is a monkey inside, and there is also a monkey outside. If you call 'orangutan' from the east window, the orangutan will respond. If you call from all six windows like this, they will all respond.' Yangshan bowed, thanked him, and got up, saying, 'Just now, thanks to the monk's metaphor, there is nothing I don't understand. There is one more thing. If the monkey inside is asleep, and the monkey outside wants to see it, what should be done?' Weishan stepped down from the rope bed, took Yangshan's hand, and danced, saying, 'The orangutan has seen you.' It's like a gnat building a nest on the eyelashes of a mosquito, shouting on the crossroads, saying, 'The land is vast and the people are few, and few meet each other.' Zen Master Changxing of Letan in Hongzhou (Zen Master Changxing of Letan in Hongzhou, person's name) A monk asked, 'What is a guest under the Caoxi gate?' Changxing said, 'A swallow coming from the south.' The monk said, 'This student does not understand.' Changxing said, 'Nourishing feathers and waiting for the autumn wind.' Asked, 'What is the ultimate matter of the Zen school?' Changxing said, 'Autumn rain beats down on the grass and trees, causing them to be scattered.' Nanquan (Nanquan, person's name, referring to Zen Master Nanquan Puyuan) arrived and saw Changxing facing the wall, so he patted Changxing on the back. Changxing asked, 'Who are you?' Nanquan said, 'Puyuan.' Changxing said, 'How is it?' Nanquan said, 'Also ordinary.' Changxing said, 'Why are you meddling?' Zen Master Wuye of Fenzhou (Zen Master Wuye of Fenzhou, person's name) The son of the Du family of Shangluo in Shangzhou, his mother was Li, heard a voice in the air asking if it could reside, and then felt pregnant. On the night of birth, divine light filled the room. Just a few years old, he would always look straight ahead when walking, and sit in the lotus position (Buddhist meditation posture) when sitting. At the age of nine, he followed Zhiben of Kaiyuan Temple to study the Mahayana scriptures, doing five lines at the same time, reciting without omission. At the age of twelve, he shaved his head, and at the age of twenty, he received the full precepts from Lawyer You in Xiangzhou, studying the Commentary on the Four-Part Vinaya, and was able to elaborate and explain it as soon as he finished learning it. He often lectured on the Nirvana Sutra (Nirvana Sutra) for the monks.
部。冬夏無廢。后聞馬祖禪門鼎盛。特往瞻禮。祖睹其狀貌奇偉。語音如鐘。乃曰。巍巍佛堂。其中無佛。師禮跪而問曰。三乘文學。粗窮其旨。常聞禪門即心是佛。實未能了。祖曰。祇未了底心即是。更無別物。師曰。如何是祖師西來密傳心印。祖曰。大德正鬧在。且去別時來。師才出。祖召曰。大德。師回首。祖曰。是甚麼。師便領悟。乃禮拜。祖曰。這鈍漢。禮拜作么。自得旨后。詣曹溪。禮祖塔。及廬岳天臺。遍尋聖蹟。后住開元精舍。學者致問。多答之曰。莫妄想 唐憲宗。屢召師。皆辭疾不赴。暨穆宗即位。思一瞻禮。乃命兩街僧錄靈阜等。赍詔迎請。至彼作禮曰。皇上此度恩旨。不同常時。愿和尚。且順天心。不可言疾也。師微笑曰。貧道何德。累煩世主。且請前行。吾從別道去矣。乃澡身剃髮。至中夜。告弟子惠愔等曰。汝等見聞覺知之性。與太虛同壽。不生不滅。一切境界。本自空寂。無一法可得。迷者不了。即為境惑。一為境惑。流轉不窮。汝等當知。心性本自有之。非因造作。猶如金剛。不可破壞。一切諸法。如影如響。無有實者。經云。唯此一事實。餘二則非真常。了一切空。無一物當情。是諸佛用心處。汝等勤而行之。言訖。跏趺而逝。茶毗日。祥雲五色。異香四徹。所獲舍利。璨若珠玉
【現代漢語翻譯】 現代漢語譯本 他冬夏不停歇地學習。後來聽說馬祖（Mazu，禪宗大師）禪門非常興盛，特地前去瞻仰學習。馬祖看到他相貌奇偉，聲音洪亮如鐘，就說：『好一座巍峨的佛堂，可惜裡面沒有佛。』他恭敬地跪拜並問道：『三乘（Śrāvakayāna，Pratyekabuddhayāna，Bodhisattvayāna）的文學，我大致窮盡了其中的旨意，常聽聞禪門說即心是佛，實在不能理解。』馬祖說：『正是你未能了悟的心就是佛，更沒有其他東西。』他問：『如何是祖師西來（Bodhidharma，菩提達摩）秘密傳授的心印？』馬祖說：『大德（Bhante，對僧侶的尊稱）你現在正忙亂著。先去吧，以後再來。』他剛要出去，馬祖叫住他：『大德！』他回頭。馬祖說：『是什麼？』他當下領悟，於是禮拜。馬祖說：『你這遲鈍的傢伙，禮拜做什麼？』自從領悟旨意后，他前往曹溪（Caoxi），禮拜六祖慧能（Huineng）的塔，以及廬山（Mount Lu）、天臺山（Mount Tiantai），遍尋聖蹟。後來住在開元精舍（Kaiyuan Vihara），學人們前來請教，他大多回答說：『莫妄想（Do not engage in delusional thinking）。』 唐憲宗（Emperor Xianzong of Tang）多次召見他，他都以生病為由推辭不去。等到唐穆宗（Emperor Muzong of Tang）即位，想一睹他的風采，於是命令兩街僧錄靈阜（Lingfu）等人，帶著詔書前去迎接。靈阜等人到達後向他行禮說：『皇上這次的恩旨，不同於往常。希望和尚您，暫且順應天意，不要再說生病了。』他微笑說：『貧道（Pín Dào，謙稱）有什麼德行，多次麻煩世間的君主。請你們先行，我從別的路去吧。』於是沐浴剃髮，到半夜，告訴弟子惠愔（Huiyin）等人說：『你們的見聞覺知之性，與太虛空（Tàixūkōng）同壽，不生不滅。一切境界，本來就是空寂的，沒有一法可以得到。迷惑的人不明白，就被境界迷惑。一旦被境界迷惑，就會流轉不休。你們應當知道，心性本來就有的，不是因為造作而產生的，猶如金剛（Vajra），不可破壞。一切諸法，如影子如迴響，沒有真實的。經書上說：『唯有這一件事是真實的，其餘兩件事都不是真常。』了悟一切皆空，沒有一物可以執著，這是諸佛用心之處。你們要勤奮地去實行它。』說完，結跏趺坐（sitting in the lotus position）而逝。荼毗（cremation）那天，祥雲五色，奇異的香氣瀰漫四方，所得到的舍利（Śarīra），燦爛如珠玉。
【English Translation】 English version He studied diligently throughout the winter and summer. Later, hearing of the flourishing of Mazu's (Mazu, a Chan master) Chan school, he made a special trip to pay homage and learn. Mazu, seeing his extraordinary appearance and voice as loud as a bell, said, 'What a magnificent Buddha hall, but there is no Buddha inside.' He knelt and asked, 'The literature of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), I have roughly exhausted its meaning. I often hear the Chan school say that the mind is the Buddha, but I really cannot understand it.' Mazu said, 'It is precisely your mind that has not yet understood that is the Buddha, and there is nothing else.' He asked, 'What is the mind-seal secretly transmitted by the Patriarch from the West (Bodhidharma)?' Mazu said, 'Bhante (a respectful term for monks), you are currently in a state of confusion. Go now, and come back later.' As he was about to leave, Mazu called out to him, 'Bhante!' He turned his head. Mazu said, 'What is it?' He immediately understood and bowed. Mazu said, 'You dull fellow, what are you bowing for?' After understanding the meaning, he went to Caoxi, paid homage to the pagoda of the Sixth Patriarch Huineng, and visited Mount Lu and Mount Tiantai, seeking out sacred sites everywhere. Later, he lived in Kaiyuan Vihara. When scholars came to ask questions, he mostly answered, 'Do not engage in delusional thinking.' Emperor Xianzong of Tang repeatedly summoned him, but he declined to go, citing illness as an excuse. When Emperor Muzong of Tang ascended the throne, he wanted to see him in person, so he ordered Lingfu and others, the monks in charge of the two streets, to go and welcome him with an imperial edict. Lingfu and others arrived and bowed to him, saying, 'This time, the Emperor's grace is different from usual. We hope that you, Venerable Monk, will temporarily comply with the will of Heaven and not say that you are ill.' He smiled and said, 'What virtue do I, a poor monk (Pín Dào, a humble term), possess to trouble the worldly ruler so many times? Please go ahead, and I will go by another path.' Then he bathed and shaved his head, and at midnight, he told his disciples Huiyin and others, 'Your nature of seeing, hearing, feeling, and knowing is as long-lived as the Great Void (Tàixūkōng), neither arising nor ceasing. All realms are inherently empty and still, and there is no dharma that can be obtained. Those who are deluded do not understand and are confused by the realms. Once confused by the realms, they will transmigrate endlessly. You should know that the nature of the mind is inherent, not produced by fabrication, like a diamond (Vajra), indestructible. All dharmas are like shadows and echoes, without reality. The scriptures say, 'Only this one thing is real, the other two are not truly constant.' Understanding that all is empty, there is nothing to cling to, this is where all Buddhas apply their minds. You must diligently practice it.' After speaking, he passed away in the lotus position (sitting in the lotus position). On the day of cremation (cremation), auspicious clouds of five colors appeared, and a strange fragrance permeated the area. The Śarīra obtained were as brilliant as pearls and jade.
。弟子等貯人金瓶。葬于石塔。當長慶癸卯臘月二十一日壽六十二臘四十二來謚大達國師。塔曰靈源。
澧州大同廣澄禪師
僧問。如何得六根滅去。師曰。輪劍擲空。無傷於物 問。如何是本來人。師曰。共坐不相識。曰恁么則學人禮謝去也。師曰。暗寫愁腸寄與誰。
信州鵝湖大義禪師
衢州須江徐氏子。唐憲宗。嘗詔入內。于麟德殿論義。有座主問。如何是四諦。師曰。聖上一帝三帝何在。又問。欲界無禪。禪居色界。此土憑何而立。禪。師曰。法師。祇知欲界無禪。不知禪界無慾。曰如何是禪。師以手點空。法師無對。帝曰。法師講無窮經論。祗這一點。尚不奈何 師卻問諸碩德曰。行住坐臥。畢竟以何為道。有對知者是道。師曰。不可以智知。不可以識識。安得知者是乎。有對無分別者是。師曰。善能分別諸法相。于第一義而不動安得無分別是乎。有對四禪八定是。師曰。佛身無為。不墮諸數。安在四禪八定耶。眾皆杜口。師卻舉順宗問尸利禪師。大地眾生。如何得見性成佛。利曰。佛性猶如水中月。可見不可取。因謂帝曰。佛性非見必見。水中月。如何攫取。帝乃問。何者是佛性。師對曰。不離陛下所問。帝默契。真宗益加欽重 有一。僧乞置。塔李翱尚書問曰。教中不許將尸
【現代漢語翻譯】 弟子們將（大達國師）的遺體放入金瓶，安葬在石塔中。時間是長慶癸卯年臘月二十一日，享年六十二歲，僧臘四十二年。謚號為大達國師，塔名為靈源。
澧州大同廣澄禪師
有僧人問：『如何才能使六根（眼、耳、鼻、舌、身、意）滅去？』 禪師說：『輪動寶劍投向天空，不會傷害任何事物。』 又問：『什麼是本來面目？』 禪師說：『（即使）共坐在一起也不相識。』 （僧人）說：『既然這樣，那麼學人就此告退。』 禪師說：『滿腹愁腸暗中寫好，又能寄給誰呢？』
信州鵝湖大義禪師
（禪師是）衢州須江徐氏的兒子，唐憲宗（時期），曾經被詔入宮內，在麟德殿辯論佛法。有位座主（講經僧）問：『什麼是四諦（苦、集、滅、道）？』 禪師說：『聖上一帝三帝又在哪裡呢？』 又問：『欲界（指眾生有情慾的境界）沒有禪定，禪定居住在**（此處原文有缺失）。此土（指我們所居住的這個世界）憑藉什麼而立禪呢？』 禪師說：『法師，您只知道欲界沒有禪定，卻不知道禪界沒有情慾。』 （座主）問：『什麼是禪？』 禪師用手指點天空，法師無言以對。憲宗說：『法師講解了無窮的經論，卻對這（禪師的）一點（指點）尚且無可奈何。』 禪師反問各位碩德（有德之士）說：『行住坐臥，究竟以什麼為道？』 有人回答說：『知者是道。』 禪師說：『不可以智慧去了解，不可以意識去認識，又怎麼能說知者是道呢？』 有人回答說：『沒有分別心就是道。』 禪師說：『善於分別諸法相，于第一義（最高的真理）而不動搖，又怎麼能說沒有分別心呢？』 有人回答說：『四禪八定（佛教的禪定境界）是道。』 禪師說：『佛身是無為的，不屬於任何數量，又怎麼會在四禪八定之中呢？』 眾人都沉默不語。禪師於是舉順宗（唐順宗）問尸利禪師（的故事），（順宗問）『大地眾生，如何才能見性成佛？』 尸利禪師回答說：『佛性猶如水中月，可見而不可取。』 禪師因此對憲宗說：『佛性並非見就能見到，（就像）水中月，又如何攫取呢？』 憲宗於是問：『什麼是佛性？』 禪師回答說：『不離陛下所問。』 憲宗心領神會，真宗（可能是指另一位皇帝）更加欽佩尊重。（後來）有一位僧人請求安置塔（可能是指安葬舍利），李翱（唐朝官員）尚書問道：『教義中不允許將尸（體）。』
【English Translation】 The disciples placed (the remains of National Teacher Dida) in a golden bottle and buried it in a stone pagoda. The date was the twenty-first day of the twelfth month of the year Gui Mao during the Changqing era. He lived to be sixty-two years old, with forty-two years as a monk. His posthumous title was Greatly Accomplished National Teacher, and the pagoda was named Lingyuan (Spiritual Source).
Chan Master Guangcheng of Datong Temple in Lizhou
A monk asked, 'How can one extinguish the six senses (eye, ear, nose, tongue, body, and mind)?' The Master said, 'Whirling a sword and throwing it into the sky will not harm anything.' He asked, 'What is the original face?' The Master said, 'Sitting together, yet not recognizing each other.' (The monk) said, 'If that is so, then this student will take his leave.' The Master said, 'Secretly writing sorrowful thoughts, to whom can I send them?'
Chan Master Dayi of Ehu Temple in Xinzhou
(The Chan Master was) the son of the Xu family of Xujiang in Quzhou. Emperor Xianzong of the Tang Dynasty once summoned him to the palace to discuss Buddhist doctrines in the Linde Hall. A lecturer (a monk who lectured on scriptures) asked, 'What are the Four Noble Truths (suffering, accumulation, cessation, and the path)?' The Master said, 'Where are the Sage Emperor, One Emperor, and Three Emperors?' He also asked, 'The Desire Realm (the realm of beings with desires) has no Dhyana (meditation). Dhyana resides in ** (text missing here). Upon what does this land (the world we live in) rely to establish Dhyana?' The Master said, 'Dharma Master, you only know that the Desire Realm has no Dhyana, but you do not know that the Dhyana Realm has no desire.' (The lecturer) asked, 'What is Dhyana?' The Master pointed to the sky with his hand, and the Dharma Master was speechless. Emperor Xianzong said, 'The Dharma Master has lectured on countless scriptures and treatises, yet he is still helpless against this (the Master's) point (pointing).' The Master then asked the eminent monks, 'Walking, standing, sitting, and lying down, what ultimately is the Way?' Someone answered, 'Knowing is the Way.' The Master said, 'It cannot be known by wisdom, nor can it be recognized by consciousness. How can you say that knowing is the Way?' Someone answered, 'Having no discrimination is the Way.' The Master said, 'Being skilled at discriminating all dharmas (phenomena) and remaining unmoved in the First Principle (the highest truth), how can you say there is no discrimination?' Someone answered, 'The Four Dhyanas and Eight Samadhis (states of meditative absorption in Buddhism) are the Way.' The Master said, 'The Buddha's body is unconditioned and does not belong to any number. How can it be in the Four Dhyanas and Eight Samadhis?' Everyone was silent. The Master then cited the story of Emperor Shunzong (of the Tang Dynasty) asking Chan Master Shili, '(Shunzong asked) How can all sentient beings on earth see their nature and become Buddhas?' Chan Master Shili replied, 'Buddha-nature is like the moon in the water, visible but not graspable.' The Master therefore said to Emperor Xianzong, 'Buddha-nature is not necessarily seen when seen, (just like) the moon in the water, how can it be grasped?' Emperor Xianzong then asked, 'What is Buddha-nature?' The Master replied, 'It is not separate from what Your Majesty is asking.' Emperor Xianzong understood implicitly, and Emperor Zhenzong (possibly referring to another emperor) admired and respected him even more. (Later) a monk requested to place a pagoda (possibly referring to enshrining relics), and Minister Li Ao (a Tang Dynasty official) asked, 'The teachings do not allow placing corpses.'
塔下過。又作么生。僧無對。僧卻問師。師曰。他得大闡提。元和戊戌正月七日歸寂。壽七十四。謚慧覺禪師。見性之塔。
伊闕伏牛山自在禪師
吳興李氏子。初依國一受具。后參馬祖。發明心地。祖令送書與忠國師。國師曰。馬大師以何法示徒。曰即心即佛。國師曰。是甚麼語話。良久。又問曰。此外更有何言教。師曰非心非佛。或曰。不是心。不是佛。不是物。國師曰。猶較些子。師曰。馬大師即恁么。未審。和尚此間如何。國師曰。三點如流水。曲似刈禾鐮 師后居伏牛山。上堂。即心即佛。是無病求藥句。非心非佛。是藥病對治句。僧問。如何是脫灑底句。師曰。伏牛山下古今傳。示滅于隨州開元寺。
京兆興善寺惟寬禪師
衢州信安祝氏子。年十三。見殺生者。衋然不忍食。乃求出家。初習毗尼修止觀。后參大寂。乃得心要。唐貞元庚午。始行化于吳越間。八年至鄱陽山。神求受八戒。丁丑止嵩山少林 僧問。如何是道。師曰。大好山。曰學人問道。師何言好山。師曰。汝祇識好山。何曾達道 問。狗子還有佛性否。師曰。有曰。和尚還有否。師曰。我無。曰一切眾生皆有佛性。和尚因何獨無。師曰。我非一切眾生。曰既非眾生。莫是佛否。師曰。不是佛。曰究竟是何物。師曰
【現代漢語翻譯】 現代漢語譯本 『塔下過。又作么生。』（僧人）沒有回答。（這位）僧人反過來問禪師。（禪）師說：『他得了大闡提（icchantika，斷善根的人）。』元和戊戌年正月七日圓寂，享年七十四歲。謚號慧覺禪師。見性之塔。
伊闕伏牛山自在禪師
吳興李氏之子。最初依止國一受具足戒，後來參訪馬祖（Mazu，禪宗大師），開悟心地。馬祖令他送信給忠國師（Zhong Guoshi）。國師問：『馬大師用什麼法開示弟子？』（自在禪）師說：『即心即佛。』國師說：『這是什麼話？』沉默良久，又問：『此外還有什麼言教？』（自在禪）師說：『非心非佛。』（忠國師）或者說：『不是心，不是佛，不是物。』國師說：『稍微好一些。』（自在禪）師說：『馬大師就是這樣，不知道和尚您這裡如何？』國師說：『三點如流水，彎曲似刈禾鐮。』（自在禪）師後來住在伏牛山。上堂說法：『即心即佛，是無病求藥句；非心非佛，是藥病對治句。』有僧人問：『如何是脫灑底句？』（自在禪）師說：『伏牛山下古今傳。』在隨州開元寺示寂。
京兆興善寺惟寬禪師
衢州信安祝氏之子。十三歲時，看到殺生的人，內心悲憫不忍食用（肉），於是請求出家。最初學習毗尼（Vinaya，戒律），修習止觀，後來參訪大寂（Daji，馬祖道一的別稱），於是領悟了心要。唐貞元庚午年，開始在吳越一帶弘法。八年後到鄱陽山，有神前來求受八戒。丁丑年住在嵩山少林寺。有僧人問：『如何是道？』（惟寬禪）師說：『大好山。』（僧人）說：『學人問道，師父為何說好山？』（惟寬禪）師說：『你只認識好山，何曾通達道？』問：『狗子還有佛性嗎？』（惟寬禪）師說：『有。』（僧人）問：『和尚您還有佛性嗎？』（惟寬禪）師說：『我沒有。』（僧人）說：『一切眾生皆有佛性，和尚您為何唯獨沒有？』（惟寬禪）師說：『我非一切眾生。』（僧人）說：『既然不是眾生，莫非是佛？』（惟寬禪）師說：『不是佛。』（僧人）說：『究竟是什麼？』（惟寬禪）師說：
【English Translation】 English version 『Passed under the pagoda. What then?』 The monk had no reply. The monk then asked the master. The master said, 『He has attained great icchantika (icchantika, one who has severed the roots of goodness).』 He passed away on the seventh day of the first month of the year Wuxu in the Yuanhe era, at the age of seventy-four. His posthumous title was Chan Master Huijue. Pagoda of Seeing the Nature.
Chan Master Zizai of Funiu Mountain in Yique
A son of the Li family of Wuxing. He initially received the precepts from Guoyi, and later visited Mazu (Mazu, a Chan master), awakening to the essence of mind. Mazu ordered him to deliver a letter to National Teacher Zhong (Zhong Guoshi). The National Teacher asked, 『What Dharma does Great Master Ma use to instruct his disciples?』 The master said, 『Mind is Buddha.』 The National Teacher said, 『What kind of talk is that?』 After a long silence, he asked again, 『Besides this, what other teachings are there?』 The master said, 『Neither mind nor Buddha.』 Someone said, 『Not mind, not Buddha, not things.』 The National Teacher said, 『That's a little better.』 The master said, 『That's how Great Master Ma is. I don't know how it is here with you, Venerable.』 The National Teacher said, 『Three dots like flowing water, curved like a sickle for cutting grain.』 The master later resided on Funiu Mountain. Ascending the hall, he said, 『Mind is Buddha is like seeking medicine when there is no illness; neither mind nor Buddha is like medicine treating illness.』 A monk asked, 『What is the phrase of liberation?』 The master said, 『Funiu Mountain has been passed down from ancient times.』 He passed away at Kaiyuan Temple in Suizhou.
Chan Master Weikuan of Xingshan Temple in Jingzhao
A son of the Zhu family of Xin'an in Quzhou. At the age of thirteen, upon seeing someone killing living beings, he felt sorrow and could not bear to eat (meat), so he requested to leave home. He initially studied the Vinaya (Vinaya, monastic rules) and practiced cessation and contemplation, later visiting Daji (Daji, another name for Mazu Daoyi), and thus realized the essence of mind. In the year Gengwu of the Zhenyuan era of the Tang Dynasty, he began to propagate the Dharma in the Wu and Yue regions. Eight years later, he went to Poyang Mountain, where a spirit requested to receive the Eight Precepts. In the year Dingchou, he resided at Shaolin Temple on Mount Song. A monk asked, 『What is the Dao?』 The master said, 『A great good mountain.』 The monk said, 『This student asks about the Dao; why does the master say a good mountain?』 The master said, 『You only recognize a good mountain; how have you ever attained the Dao?』 Asked, 『Does a dog have Buddha-nature?』 The master said, 『Yes.』 The monk asked, 『Does the Venerable have it?』 The master said, 『I do not.』 The monk said, 『All sentient beings have Buddha-nature; why is it that the Venerable alone does not?』 The master said, 『I am not all sentient beings.』 The monk said, 『Since you are not a sentient being, could you be a Buddha?』 The master said, 『Not a Buddha.』 The monk said, 『What ultimately is it?』 The master said:
。亦不是物。曰可見可思否。師曰。思之不及。議之不得。故曰。不可思議 元和己丑。憲宗詔至闕下。侍郎白居易。嘗問曰。既曰禪師。何以說法。師曰。無上菩提者。被于身為律。說于口為法。行於心為禪。應用者三。其致一也。譬如江湖淮漢。在處立名。名雖不一。水性無二。律即是法。法不離禪。云何于中。妄起分別。曰既無分別。何以修心。師曰。心本無損傷。云何要修理。無論垢與凈。一切勿念起。曰垢即不可念。凈無念可乎。師曰。如人眼睛上一物不可住金屑雖珍。寶在眼亦為病。曰無修無念。又何異凡夫耶。師曰。凡夫無明。二乘執著。離此二病。是曰真修。真修者。不得勤不得忘。勤即近執著。忘即落無明。此為心要。云爾 問。道在何處。師曰。祇在目前。曰我何不見。師曰。汝有我故。所以不見。曰我有我故即不見。和尚還見否。師曰。有汝有我。展轉不見。曰無我無汝還見否。師曰。無我無汝。阿誰求見。 元和丁酉年二月晦日。升堂說法。訖就化。壽六十三。臘三十九。塔于[灞-雨+襾]陵西原。來謚大徹禪師。元和正真之塔。
鄂州無等禪師
尉氏人。姓李。出家于龔公山。密受心要。出住隨州土門。一日謁州牧王常侍。辭退將出門。故召曰。和尚。師回顧。牧敲柱三下
【現代漢語翻譯】 現代漢語譯本 『亦不是物。』（它也不是一個實在的物體。）曰：『可見可思否？』（那麼，它可以用眼睛看到，可以用思想思考嗎？）師曰：『思之不及，議之不得，故曰不可思議。』（思考達不到，議論也達不到，所以說它是不可思議的。） 元和己丑（公元809年），憲宗皇帝下詔請禪師到京城。侍郎白居易曾經問道：『既然被稱為禪師，您用什麼來說法呢？』師曰：『無上菩提（Anuttara-samyak-sambodhi，無上的覺悟）者，被于身為律（Vinaya，戒律），說于口為法（Dharma，佛法），行於心為禪（Dhyana，禪定），應用者三，其致一也。譬如江湖淮漢，在處立名，名雖不一，水性無二。律即是法，法不離禪，云何于中，妄起分別？』（無上菩提，體現在行為上就是戒律，用語言表達出來就是佛法，在心中實踐就是禪定，這三者的作用不同，但本質是一樣的。比如長江、湖泊、淮河、漢水，在不同的地方有不同的名稱，名稱雖然不同，但水的性質沒有兩樣。戒律就是佛法，佛法不離禪定，為什麼要在其中妄加分別呢？）曰：『既無分別，何以修心？』（既然沒有分別，那還修什麼心呢？）師曰：『心本無損傷，云何要修理？無論垢與凈，一切勿念起。』（心本來就沒有損傷，為什麼要修理呢？無論是污垢還是清凈，一切念頭都不要生起。）曰：『垢即不可念，凈無念可乎？』（污垢不可以想念，那清凈也不可以想念嗎？）師曰：『如人眼睛上一物不可住，金屑雖珍，寶在眼亦為病。』（就像人的眼睛裡不能容忍任何東西，即使是金粉很珍貴，但落在眼睛裡也是一種病。）曰：『無修無念，又何異凡夫耶？』（不修不念，那和凡夫有什麼區別呢？）師曰：『凡夫無明（Avidya，無明），二乘執著，離此二病，是曰真修。真修者，不得勤不得忘，勤即近執著，忘即落無明，此為心要。』（凡夫因為無明，二乘因為執著，離開這兩種毛病，才叫做真修。真修的人，既不能過於精進，也不能忘記，過於精進就接近執著，忘記就落入無明，這就是修心的要訣。） 問：『道在何處？』（道在哪裡？）師曰：『祇在目前。』（就在眼前。）曰：『我何不見？』（我為什麼看不見？）師曰：『汝有我故，所以不見。』（因為你有『我』的執著，所以看不見。）曰：『我有我故即不見，和尚還見否？』（因為有『我』的執著就看不見，那和尚您能看見嗎？）師曰：『有汝有我，展轉不見。』（有你也有我，輾轉相隔，都看不見。）曰：『無我無汝還見否？』（沒有你也沒有我，那能看見嗎？）師曰：『無我無汝，阿誰求見？』（沒有你也沒有我，是誰在求見呢？） 元和丁酉年二月晦日（公元817年二月最後一天），禪師升堂說法完畢后圓寂，享年六十三歲，僧臘三十九年，塔葬于[灞-雨+襾]陵西原，謚號大徹禪師，塔名為元和正真之塔。
鄂州無等禪師
尉氏人，姓李，在龔公山出家，秘密地接受了心要。後來到隨州土門居住。有一天拜見州牧王常侍，告辭要出門的時候，王常侍故意叫住他，說：『和尚。』禪師回頭，州牧敲了三下柱子。
【English Translation】 English version 『It is also not a thing.』 Asked: 『Can it be seen and thought about?』 The Master said: 『Thinking cannot reach it, discussion cannot attain it, therefore it is called inconceivable (不可思議, bù kě sī yì).』 In the year Ji Chou of the Yuanhe era (809 AD), Emperor Xianzong issued an edict inviting the Chan Master to the capital. The Vice Minister Bai Juyi once asked: 『Since you are called a Chan Master, what do you use to expound the Dharma (Dharma, 佛法)?』 The Master said: 『Supreme Bodhi (Anuttara-samyak-sambodhi, 無上的覺悟), when applied to the body, is Vinaya (Vinaya, 戒律); when spoken through the mouth, it is Dharma; when practiced in the mind, it is Dhyana (Dhyana, 禪定). These three have different applications, but their essence is one. For example, rivers like the Yangtze, the Huai, and the Han, have different names in different places. Although the names are not the same, the nature of water is not different. Vinaya is Dharma, and Dharma is inseparable from Dhyana. Why create false distinctions among them?』 Asked: 『Since there are no distinctions, how does one cultivate the mind?』 The Master said: 『The mind is originally without damage, why does it need repair? Whether it is defiled or pure, do not let any thoughts arise.』 Asked: 『Defilement should not be thought of, but can purity not be thought of?』 The Master said: 『Like a person's eye, it cannot tolerate anything staying in it. Although gold dust is precious, it is also a disease if it gets into the eye.』 Asked: 『Without cultivation and without thought, how is that different from ordinary people?』 The Master said: 『Ordinary people have ignorance (Avidya, 無明), the two vehicles (二乘) are attached. To be free from these two diseases is called true cultivation. The true cultivator must not be diligent nor forgetful. Diligence is close to attachment, forgetting falls into ignorance. This is the essence of the mind.』 Asked: 『Where is the Dao (道, the Way)?』 The Master said: 『It is right before your eyes.』 Asked: 『Why can't I see it?』 The Master said: 『Because you have the self (我), therefore you cannot see it.』 Asked: 『Because I have the self, I cannot see it. Can the Master see it?』 The Master said: 『With you and me, we cannot see each other.』 Asked: 『Without you and me, can we see it?』 The Master said: 『Without you and me, who is seeking to see?』 On the last day of the second month in the year Ding You of the Yuanhe era (February 28, 817 AD), the Chan Master ascended the Dharma hall, finished expounding the Dharma, and passed away. He was sixty-three years old, with thirty-nine years as a monk. His stupa was built in the western plains of [灞-雨+襾]ling, and he was posthumously named Chan Master Dache (大徹禪師), with the stupa named the Yuanhe Zhengzhen Stupa.
Chan Master Wudeng of Ezhou
He was a native of Weishi, with the surname Li. He became a monk at Mount Gonggong and secretly received the essence of the mind. Later, he resided at Tumen in Suizhou. One day, he visited the governor Wang Changshi. When he was about to leave, the governor deliberately called out, 『Monk.』 The Chan Master turned around, and the governor knocked on the pillar three times.
。師以手作圓相。復三撥之便行 后住武昌大寂寺。晚參。師見人人上來。師前道。不審。乃謂眾曰。大眾適來。聲向甚麼處去也。有一僧。豎起指頭。師曰。珍重。其僧至來朝上參。師乃轉身面壁而臥。佯作呻吟聲曰。老僧三兩日來。不多安樂。大德身邊。有甚麼藥物。與老僧些小。僧以手拍凈瓶曰。這個凈瓶。甚麼處得來。師曰。這個是老僧底。大德底在甚麼處。曰亦是和尚底。亦是某甲底。師便打。唐文宗太和庚戌示寂。壽八十二。
潭州三角山總印禪師
僧問。如何是三寶。師曰。禾麥豆。曰學人不會。師曰。大眾欣然奉持 上堂。若論此事。眨上眉毛。早已蹉過也。麻谷便問。眨上眉毛。即不問。如何是此事。師曰。蹉過也。谷乃掀倒禪床。師便打。
池州魯祖山寶云禪師
僧問。如何是諸佛師。師曰。頭上有寶冠者不是。曰如何即是。師曰。頭上無寶冠 洞山來參。禮拜起侍立。少頃而出。卻再入來。師曰。祇恁么。祇恁么。所以如此。山曰。大有人不肯。師曰。作么取汝口辯。山便禮拜 僧問。如何是不言言。師曰。汝口在甚麼處。曰無口。師曰。將甚麼吃飯。僧無對 師尋常。見僧來便面壁。南泉聞曰。我尋常向師僧道。向佛未出世時。會取尚不得一個半個。他恁么驢年去
【現代漢語翻譯】 現代漢語譯本： 老師用手畫了一個圓相（佛教術語，象徵圓滿的佛性），又三次撥動它，然後就離開了。後來住在武昌大寂寺。晚間參禪時，老師看到大家都上前來，便走到前面說：『不審（禪宗用語，意為不敢輕率），』然後對大家說：『各位，剛才你們發出的聲音，都到哪裡去了呢？』有一個僧人豎起指頭。老師說：『珍重（禪宗用語，意為保重，含有認可之意）。』那個僧人第二天早上又來參拜，老師就轉身面壁而臥，假裝發出打鼾的聲音說：『老僧我這幾天不太舒服，各位身邊有什麼藥物，可以給老僧一點嗎？』僧人拍了一下凈瓶說：『這個凈瓶，是從哪裡來的？』老師說：『這是老僧的，你的又在哪裡呢？』僧人說：『既是和尚您的，也是我的。』老師就打了他。唐文宗太和庚戌年圓寂，享年八十二歲。
潭州三角山總印禪師
僧人問：『什麼是三寶（佛教指佛、法、僧）？』老師說：『禾、麥、豆。』僧人說：『弟子不明白。』老師說：『大家歡喜地接受並奉行。』上堂說法時，老師說：『如果談論這件事，眨一下眉毛，就已經錯過了。』麻谷便問：『眨一下眉毛，暫且不問，什麼是這件事？』老師說：『錯過了。』麻谷就掀翻了禪床，老師便打他。
池州魯祖山寶云禪師
僧人問：『什麼是諸佛的老師？』老師說：『頭上有寶冠的不是。』僧人問：『那什麼是？』老師說：『頭上沒有寶冠。』洞山（指洞山良價禪師）前來參拜，禮拜後站立在一旁。過了一會兒，他出去了，又再次進來。老師說：『就這麼，就這麼，所以才這樣。』洞山說：『很多人不肯承認。』老師說：『要你的口辯做什麼？』洞山便禮拜。僧人問：『什麼是不言之言？』老師說：『你的口在哪裡？』僧人說：『沒有口。』老師說：『用什麼吃飯？』僧人無言以對。老師平時看到僧人來就面壁。南泉（指南泉普愿禪師）聽說后說：『我平時對僧人說，在佛未出世時，領會尚且得不到一個半個，他這樣驢年才能明白。』
【English Translation】 English version: The master made a circle with his hand [a round symbol, a Buddhist term symbolizing the perfect Buddha-nature], then flicked it three times and left. Later, he resided at Daji Temple in Wuchang. During the evening meditation, the master saw everyone coming forward, so he went ahead and said, 'Bu shen [Zen term, meaning 'dare not be presumptuous'],' then said to the assembly, 'Everyone, just now, where did the sound you made go?' One monk raised his finger. The master said, 'Treasure it [Zen term, meaning 'take care,' implying approval].' The monk came to pay respects again the next morning. The master turned to face the wall and lay down, pretending to snore, saying, 'This old monk has not been feeling well for the past few days. Do you have any medicine that you can give to this old monk?' The monk tapped the clean bottle and said, 'Where did this clean bottle come from?' The master said, 'This is mine, where is yours?' The monk said, 'It is both the abbot's and mine.' The master then hit him. He passed away in the Gengxu year of the Taihe era of Emperor Wenzong of Tang, at the age of eighty-two.
Zen Master Zongyin of Triangle Mountain in Tanzhou
A monk asked, 'What are the Three Jewels [Buddhism refers to Buddha, Dharma, and Sangha]?' The master said, 'Rice, wheat, and beans.' The monk said, 'This disciple does not understand.' The master said, 'Everyone joyfully accepts and upholds them.' During the Dharma talk, the master said, 'If we talk about this matter, even a blink of an eye is already a mistake.' Magu then asked, 'Blinking an eye is not the question, what is this matter?' The master said, 'A mistake.' Magu then overturned the Zen bed, and the master hit him.
Zen Master Baoyun of Mount Luzu in Chizhou
A monk asked, 'Who is the teacher of all Buddhas?' The master said, 'The one with a jeweled crown on his head is not.' The monk asked, 'Then who is it?' The master said, 'The one without a jeweled crown on his head.' Dongshan [referring to Zen Master Liangjie of Dongshan] came to pay respects, bowed, and stood aside. After a while, he went out and came back again. The master said, 'Just like this, just like this, that's why it is like this.' Dongshan said, 'Many people do not acknowledge it.' The master said, 'What do I need your eloquence for?' Dongshan then bowed. A monk asked, 'What is speech without words?' The master said, 'Where is your mouth?' The monk said, 'No mouth.' The master said, 'What do you eat with?' The monk was speechless. The master usually turned to face the wall when he saw monks coming. Nanquan [referring to Zen Master Puzhao of Nanquan] heard about it and said, 'I usually tell monks that even before the Buddha appeared in the world, understanding is difficult to achieve even a fraction of it, how can he understand it in the year of the donkey?'
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常州芙蓉山太毓禪師
金陵范氏子。因行食到龐居士前。士擬接。師乃縮手曰。生心受施。凈名早訶去。此一機居士還甘否。士曰。當時善現。豈不作家。師曰。非關他事。士曰。食到口邊。被他奪卻。師乃下食。士曰。不消一句 士又問。馬大師著實為人處。還分付吾師否。師曰。某甲尚未見。他作么生。知他著實處。士曰。祇此見知也無討處。師曰。居士也不得一向言說。士曰。一向言說。師又失宗。若作兩向三向。師還開得口否。師曰。直是開口。不得可謂實也。師撫掌而出 寶曆中。歸齊云入滅。壽八十。臘五十八。大和戊申。迎謚大寶禪師。楞伽之塔。
唐州紫玉山道通禪師
盧江何氏子。隨父守官泉南。因而出家。詣建陽。謁馬祖。祖尋遷龔公山。師亦隨之。祖將歸寂。謂師曰。夫玉石潤山秀麗。益汝道業。遇可居之。師不曉其言。是秋遊洛。回至唐州。西見一山。四面懸絕。峰巒秀異。因詢鄉人。曰紫玉山。師乃陟山頂。見石方正。瑩然紫色。嘆曰。此其紫玉也。先師之言。懸記耳。遂剪茅構舍。而居焉。後學徒四集 僧問。如何出得三界去。師曰。汝在里許得多少時也。曰如何出離師曰。青山不礙白雲飛 于頔相公問。如何是黑風。吹其船舫。漂墮羅剎鬼國。師曰。于
【現代漢語翻譯】 現代漢語譯本 常州芙蓉山太毓禪師
金陵范氏之子。一次，太毓禪師去化緣，走到龐居士（一位在家修行的佛教徒）面前。龐居士想要迎接他，禪師卻縮回手說：『如果生起分別心來接受佈施，維摩詰（Vimalakirti，一位著名的在家菩薩）早就呵斥過了。居士您能接受這種說法嗎？』龐居士說：『當時的善現（Subhuti，須菩提，佛陀的弟子之一），難道不是一個內行嗎？』禪師說：『這與他無關。』龐居士說：『食物到了嘴邊，卻被人奪走了。』禪師於是放下食物。龐居士說：『不必多說一句。』
龐居士又問：『馬祖大師（Mazu Daoyi，一位著名的禪宗大師）真正為人處世的地方，是否傳付給您的老師了？』禪師說：『我還沒有見過，他會怎麼做呢？我怎麼知道他真正為人處世的地方呢？』龐居士說：『僅僅是這見解和認知，也無處可尋。』禪師說：『居士您也不能總是這樣說。』龐居士說：『總是這樣說，禪師您又失去了宗旨。如果從兩方面或三方面來說，禪師您還能開口嗎？』禪師說：『即使是開口，也不能說是真實的。』龐居士拍手而出。
寶曆年間，太毓禪師回到齊雲山圓寂，享年八十歲，僧臘五十八年。大和戊申年，朝廷追諡為大寶禪師，並建楞伽塔。
唐州紫玉山道通禪師
盧江何氏之子。跟隨父親在泉南做官，因此出家。前往建陽，拜見馬祖。馬祖後來遷往龔公山，道通禪師也跟隨他去。馬祖將要圓寂時，對道通禪師說：『玉石滋潤山，使其秀麗，這對你的道業有益。遇到合適的地方就住下來吧。』道通禪師不明白他的意思。這年秋天，道通禪師遊歷洛陽，返回時到了唐州，向西看到一座山，四面都是懸崖峭壁，山峰秀麗奇異。於是詢問當地人，當地人說這是紫玉山。道通禪師於是登上山頂，看到一塊石頭方正，光潤呈紫色。感嘆道：『這就是紫玉山啊。先師的話，原來是預先記下的。』於是砍伐茅草建造房屋，住在那裡。後來，來學習的人很多。
有僧人問：『如何才能出離三界（欲界、色界、無色界）？』禪師說：『你在這裡面待了多久了？』僧人說：『如何才能出離？』禪師說：『青山不妨礙白雲飛。』
于頔（Yu Di，唐朝官員）相公問：『什麼是黑風（black wind，比喻業力），吹動船隻，使其漂流到羅剎鬼國（Rakshasa realm，惡鬼居住的地方）？』禪師說：『于
【English Translation】 English version Changzhou Furong Mountain, Zen Master Taiyu
He was a son of the Fan family of Jinling. Once, Zen Master Taiyu went for alms and arrived before Layman Pang (a Buddhist practitioner at home). The Layman intended to greet him, but the Zen Master withdrew his hand and said, 'If one gives rise to a discriminating mind when receiving offerings, Vimalakirti (a famous lay Bodhisattva) would have already rebuked it. Can the Layman accept this?' The Layman said, 'Wasn't Subhuti (one of the Buddha's disciples) at that time an expert?' The Zen Master said, 'It's not related to him.' The Layman said, 'The food is at the mouth, but it is snatched away by someone else.' The Zen Master then put down the food. The Layman said, 'No need to say another word.'
The Layman further asked, 'Has Master Mazu (a famous Zen master) truly transmitted his way of dealing with people to your teacher?' The Zen Master said, 'I haven't seen how he does it. How would I know his true way of dealing with people?' The Layman said, 'Even this seeing and knowing cannot be found.' The Zen Master said, 'Layman, you cannot always speak like this.' The Layman said, 'If one always speaks like this, then you, Zen Master, have lost the principle. If one speaks from two or three perspectives, can you still open your mouth?' The Zen Master said, 'Even if one opens one's mouth, one cannot say it is real.' The Layman clapped his hands and left.
During the Baoli era, Zen Master Taiyu returned to Qiyun Mountain and passed away at the age of eighty, with fifty-eight years as a monk. In the year of Wu Shen during the Dahe era, he was posthumously honored as Zen Master Dabao, and the Lengjia Pagoda was built.
Tangzhou Ziyu Mountain, Zen Master Daotong
He was a son of the He family of Lujiang. He followed his father, who was an official in Quannan, and thus became a monk. He went to Jianyang to visit Mazu. Mazu later moved to Gonggong Mountain, and Zen Master Daotong also followed him. When Mazu was about to pass away, he said to Zen Master Daotong, 'Jade and stone nourish the mountain, making it beautiful, which benefits your practice. Settle down when you encounter a suitable place.' Zen Master Daotong did not understand his meaning. In the autumn of that year, Zen Master Daotong traveled to Luoyang and returned to Tangzhou, where he saw a mountain to the west, with cliffs on all sides and beautiful peaks. He then asked the locals, who said it was Ziyu Mountain. Zen Master Daotong then climbed to the top of the mountain and saw a square stone, lustrous and purple. He exclaimed, 'This is Ziyu Mountain. The words of the former teacher were recorded in advance.' He then cut thatch to build a house and lived there. Later, many people came to study.
A monk asked, 'How can one escape the Three Realms (Desire Realm, Form Realm, Formless Realm)?' The Zen Master said, 'How long have you been inside?' The monk said, 'How can one escape?' The Zen Master said, 'Green mountains do not hinder white clouds from flying.'
Yu Di (an official of the Tang Dynasty) asked, 'What is the black wind (a metaphor for karma) that blows the boats, causing them to drift to the Rakshasa realm (the place where evil spirits live)?' The Zen Master said, 'Yu'
頔客作漢。問恁么事作么。于公失色。師乃指曰。這個便是漂墮羅剎鬼國。公又問。如何是佛。師喚相公。公應諾。師曰。更莫別求 藥山聞曰。噫。可惜於家漢。生埋向紫玉山中。公聞。乃謁見藥山。山問曰。聞相公在紫玉山中。大作佛事。是否。公曰。不敢。乃曰。承聞有語相救。今日特來。山曰。有疑但問。公曰。如何是佛。山呼于頔。公應諾。山曰。是甚麼。公於此有省 元和癸巳。弟子金藏。參百丈回。師曰。汝其來矣。此山有主也。於是囑付訖。策杖徑去。襄州道俗迎之。至七月十五日。無疾而終。壽八十有三。
五臺山隱峰禪師
邵武軍鄧氏子。幼若不慧。父母聽其出家。初游馬祖之門。而未能睹奧。復來往石頭。雖兩番不捷(語見馬祖章)而後于馬祖言下相契。師問石頭。如何得合道去。頭曰。我亦不合道。師曰。畢竟如何。頭曰。汝被這個得多少時耶 石頭刬草次師在左側。叉手而立。頭飛刬子向師前。刬一株草。師曰。和尚祇刬得這個。不刬得那個。頭提起刬子。師接得便作刬草勢。頭曰。汝祇刬得那個。不解刬得這個。師無對 師一日推車次。馬祖展腳在路上坐。師曰。請師收足。祖曰。已展不縮。師曰。已進不退。乃推車碾損祖腳。祖歸法堂。執斧子曰。適來碾損老僧腳底出來
【現代漢語翻譯】 現代漢語譯本 頔（Dí，人名）客作漢（kè zuò hàn，指從事體力勞動的人）。問：『恁么事作么（rèn me shì zuò me，做什麼）？』于公（Yú Gōng，人名）失色。師乃指曰：『這個便是漂墮羅剎鬼國（piāo duò luó chà guǐ guó，漂墮：沉淪，羅剎：惡鬼，鬼國：指充滿惡鬼的地方，比喻黑暗的境界）。』公又問：『如何是佛（rú hé shì fó，什麼是佛）？』師喚相公（xiàng gōng，對官員的尊稱）。公應諾。師曰：『更莫別求（gèng mò bié qiú，不要再向別處尋求）。』藥山（Yào Shān，人名）聞曰：『噫（yī，嘆詞）！可惜於家漢（Yú jiā hàn，可惜於家的這個人），生埋向紫玉山中（shēng mái xiàng zǐ yù shān zhōng，紫玉山：地名，比喻被困在迷途中）。』公聞，乃謁見藥山。山問曰：『聞相公在紫玉山中，大作佛事（dà zuò fó shì，指進行大規模的佛教活動），是否？』公曰：『不敢。』乃曰：『承聞有語相救（chéng wén yǒu yǔ xiāng jiù，聽說有話可以解救我），今日特來。』山曰：『有疑但問。』公曰：『如何是佛？』山呼于頔。公應諾。山曰：『是甚麼（shì shén me，是什麼）？』公於此有省（yǒu xǐng，有所領悟）。元和癸巳（Yuán hé guǐ sì，唐憲宗元和八年），弟子金藏（Jīn Zàng，人名），參百丈（cān Bǎi zhàng，拜訪百丈禪師）回。師曰：『汝其來矣（rǔ qí lái yǐ，你回來了），此山有主也。』於是囑付訖（zhǔ fù qì，囑咐完畢），策杖徑去（cè zhàng jìng qù，拄著枴杖直接離開）。襄州道俗（Xiāng zhōu dào sú，襄州的出家人和俗家人）迎之。至七月十五日，無疾而終（wú jí ér zhōng，沒有生病而去世），壽八十有三。 五臺山隱峰禪師（Wǔ tái shān Yǐn fēng Chán shī，五臺山的隱峰禪師） 邵武軍鄧氏子（Shào wǔ jūn Dèng shì zǐ，邵武軍鄧姓人家的孩子）。幼若不慧（yòu ruò bù huì，小時候好像不聰明）。父母聽其出家（tīng qí chū jiā，聽任他出家）。初游馬祖之門（chū yóu Mǎ zǔ zhī mén，最初拜訪馬祖），而未能睹奧（ér wèi néng dǔ ào，未能領悟其中的奧妙）。復來往石頭（fù lái wǎng Shí tou，又來拜訪石頭禪師）。雖兩番不捷（suī liǎng fān bù jié，雖然兩次沒有成功）（語見馬祖章），而後于馬祖言下相契（ér hòu yú Mǎ zǔ yán xià xiāng qì，後來在馬祖的言語中領悟）。師問石頭：『如何得合道去（rú hé dé hé dào qù，如何才能與道相合）？』頭曰：『我亦不合道（wǒ yì bù hé dào，我也沒有與道相合）。』師曰：『畢竟如何（bì jìng rú hé，究竟如何）？』頭曰：『汝被這個得多少時耶（rǔ bèi zhè ge dé duō shǎo shí yé，你被這個問題困擾多久了）？』石頭刬草次（Shí tou chǎn cǎo cì，石頭禪師在除草的時候），師在左側，叉手而立（chā shǒu ér lì，交叉雙手站立）。頭飛刬子向師前（tóu fēi chǎn zi xiàng shī qián，石頭禪師把除草的工具飛向禪師面前），刬一株草（chǎn yī zhū cǎo，除掉一棵草）。師曰：『和尚祇刬得這個（hé shàng qí chǎn dé zhè ge，和尚您只能除掉這個），不刬得那個（bù chǎn dé nà ge，除不掉那個）。』頭提起刬子（tóu tí qǐ chǎn zi，石頭禪師拿起除草工具）。師接得便作刬草勢（shī jiē dé biàn zuò chǎn cǎo shì，禪師接過除草工具就做出除草的姿勢）。頭曰：『汝祇刬得那個（rǔ qí chǎn dé nà ge，你只能除掉那個），不解刬得這個（bù jiě chǎn dé zhè ge，不理解如何除掉這個）。』師無對（shī wú duì，禪師無言以對）。師一日推車次（shī yī rì tuī chē cì，禪師有一天在推車的時候）。馬祖展腳在路上坐（Mǎ zǔ zhǎn jiǎo zài lù shang zuò，馬祖伸開腿坐在路上）。師曰：『請師收足（qǐng shī shōu zú，請您收回您的腳）。』祖曰：『已展不縮（yǐ zhǎn bù suō，已經伸出去了，不會縮回）。』師曰：『已進不退（yǐ jìn bù tuì，已經前進了，不會後退）。』乃推車碾損祖腳（nǎi tuī chē niǎn sǔn zǔ jiǎo，於是推車碾傷了馬祖的腳）。祖歸法堂（zǔ guī fǎ táng，馬祖回到法堂）。執斧子曰（zhí fǔ zi yuē，拿著斧子說）：『適來碾損老僧腳底出來（shì lái niǎn sǔn lǎo sēng jiǎo dǐ chū lái，剛才碾傷老僧腳的人出來）。』
【English Translation】 English version Di (Dí, a name) worked as a laborer. He asked, 'What are you doing?' Master Yu (Yú Gōng, a name) turned pale. The master then pointed and said, 'This is the land of the drifting Rakshasa demons (piāo duò luó chà guǐ guó, piāo duò: sinking, Rakshasa: evil spirit, guǐ guó: land of demons, a metaphor for a dark realm).' Master Yu then asked, 'What is Buddha (rú hé shì fó)?' The master called out, 'Chancellor (xiàng gōng, a respectful term for officials).' Master Yu responded. The master said, 'Don't seek elsewhere (gèng mò bié qiú).' Yaoshan (Yào Shān, a name) heard this and said, 'Alas (yī)! What a pity for the Yu family man (Yú jiā hàn), buried alive in the Purple Jade Mountain (shēng mái xiàng zǐ yù shān zhōng, Zǐ yù shān: a place name, a metaphor for being trapped in delusion).' Master Yu heard this and went to visit Yaoshan. Yaoshan asked, 'I heard that you are in the Purple Jade Mountain, performing great Buddhist ceremonies (dà zuò fó shì, referring to large-scale Buddhist activities), is that so?' Master Yu said, 'I dare not.' Then he said, 'I heard that there are words that can save me (chéng wén yǒu yǔ xiāng jiù), so I have come especially today.' Yaoshan said, 'Ask whatever doubts you have.' Master Yu asked, 'What is Buddha?' Yaoshan called out, 'Yu Di.' Master Yu responded. Yaoshan said, 'What is it (shì shén me)?' Master Yu had an awakening (yǒu xǐng) at this point. In the year Gui Si of the Yuanhe era (Yuán hé guǐ sì, the eighth year of Emperor Xianzong of Tang), the disciple Jinzang (Jīn Zàng, a name) returned from visiting Baizhang (cān Bǎi zhàng, visiting Zen Master Baizhang). The master said, 'You have returned (rǔ qí lái yǐ), this mountain has an owner.' Then, after entrusting everything (zhǔ fù qì), he left with his staff (cè zhàng jìng qù, walking away directly with a staff). The monks and laypeople of Xiangzhou (Xiāng zhōu dào sú, monks and laypeople of Xiangzhou) welcomed him. On the fifteenth day of the seventh month, he passed away without illness (wú jí ér zhōng), at the age of eighty-three. Zen Master Yin Feng of Mount Wutai (Wǔ tái shān Yǐn fēng Chán shī, Zen Master Yin Feng of Mount Wutai) He was a son of the Deng family of Shaowu Army (Shào wǔ jūn Dèng shì zǐ, a child from the Deng family of Shaowu Army). As a child, he seemed unintelligent (yòu ruò bù huì). His parents allowed him to leave home (tīng qí chū jiā). He first visited the gate of Mazu (chū yóu Mǎ zǔ zhī mén, first visited Mazu), but failed to see the profound (ér wèi néng dǔ ào). He then visited Shitou (fù lái wǎng Shí tou, then visited Zen Master Shitou). Although he failed twice (suī liǎng fān bù jié) (as mentioned in the chapter on Mazu), he later understood Mazu's words (ér hòu yú Mǎ zǔ yán xià xiāng qì). The master asked Shitou, 'How can one be in accordance with the Dao (rú hé dé hé dào qù)?' Shitou said, 'I am not in accordance with the Dao either (wǒ yì bù hé dào).' The master said, 'What is it ultimately (bì jìng rú hé)?' Shitou said, 'How long have you been troubled by this (rǔ bèi zhè ge dé duō shǎo shí yé)?' Shitou was weeding (Shí tou chǎn cǎo cì), and the master was standing on his left with his hands folded (chā shǒu ér lì, standing with hands folded). Shitou threw the weeding tool in front of the master (tóu fēi chǎn zi xiàng shī qián), cutting a blade of grass (chǎn yī zhū cǎo). The master said, 'Venerable monk, you can only cut this one (hé shàng qí chǎn dé zhè ge), but you cannot cut that one (bù chǎn dé nà ge).' Shitou picked up the weeding tool (tóu tí qǐ chǎn zi). The master took it and made a weeding gesture (shī jiē dé biàn zuò chǎn cǎo shì). Shitou said, 'You can only cut that one (rǔ qí chǎn dé nà ge), but you don't understand how to cut this one (bù jiě chǎn dé zhè ge).' The master had no reply (shī wú duì). One day, the master was pushing a cart (shī yī rì tuī chē cì). Mazu stretched his legs and sat on the road (Mǎ zǔ zhǎn jiǎo zài lù shang zuò). The master said, 'Please withdraw your feet (qǐng shī shōu zú).' Mazu said, 'Already stretched out, not retracting (yǐ zhǎn bù suō).' The master said, 'Already advanced, not retreating (yǐ jìn bù tuì).' Then he pushed the cart and crushed Mazu's foot (nǎi tuī chē niǎn sǔn zǔ jiǎo). Mazu returned to the Dharma hall (zǔ guī fǎ táng). Holding an axe, he said (zhí fǔ zi yuē), 'The one who crushed the old monk's foot just now, come out (shì lái niǎn sǔn lǎo sēng jiǎo dǐ chū lái).'
。師便出於祖前引頸。祖乃置斧 師到南泉。睹眾僧參次。泉指凈瓶曰。銅瓶是境。瓶中有水。不得動著境。與老僧將水來。師拈起凈瓶。向泉面前瀉。泉便休 師到溈山。便入堂。于上板頭。解放衣缽。溈聞師叔到。先具威儀。下堂內相看。師見來。便作臥勢。溈便歸方丈。師乃發去。少間。溈山問侍者。師叔在否。曰已去。溈曰。去時有甚麼語。曰無語。溈曰。莫道無語。其聲如雷 師冬居衡岳。夏止清涼。唐元和中薦登五臺。路出淮西。屬吳元濟阻兵違拒王命。官軍與賊軍交鋒。未決勝負。師曰。吾當去解其患。乃擲錫空中。飛身而過。兩軍將士仰觀。事符預夢。鬥心頓息。師既顯神異。慮成惑眾。遂入五臺。于金剛窟前。將示滅。先問眾曰。諸方遷化。坐去臥去。吾嘗見之。還有立化也無。曰有。師曰。還有倒立者否。曰未嘗見有。師乃倒立而化。亭亭然其衣順體。時眾議舁就茶毗。屹然不動。遠近瞻睹。驚歎無已。師有妹為尼。時亦在彼。乃拊而咄曰。老兄。疇昔不循法律。死更熒惑於人。於是以手推之。僨然而踣。遂就阇維。收舍利建塔。
潭州石霜大善禪師
僧問。如何是佛法大意。師曰。春日雞鳴。曰學人不會。師曰。中秋犬吠 上堂。大眾出來。老漢有個法要。百年後不累汝。眾曰。
【現代漢語翻譯】 現代漢語譯本： 老師便走到祖師面前，伸長脖子（表示願意受罰）。祖師於是放下斧頭。 老師到了南泉（Nanquan，地名）。看到眾僧正在參禪，南泉指著凈瓶說：『銅瓶是境（jing，境界），瓶中有水，不許觸動這個境，把水給老僧拿來。』老師拿起凈瓶，在南泉面前倒掉。南泉便作罷。 老師到了溈山（Weishan，地名），直接進入佛堂，在上板頭（shang bantou，不清楚具體含義）放下衣缽。溈山聽說師叔到了，先整理好儀容，下堂內去拜見。老師看見他來，就裝作睡覺的樣子。溈山於是回到方丈。老師就離開了。過了一會兒，溈山問侍者：『師叔還在嗎？』回答說：『已經走了。』溈山說：『他走的時候說了什麼嗎？』回答說：『沒有說話。』溈山說：『不要說沒說話，他的沉默如雷鳴一般。』 老師冬天住在衡岳（Hengyue，山名），夏天住在清涼（Qingliang，地名）。唐朝元和年間，有人推薦他去五臺山（Wutaishan，山名）。路過淮西（Huaixi，地名）時，正趕上吳元濟（Wu Yuanji，人名）起兵反抗王命，官軍和賊軍交戰，勝負未分。老師說：『我應當去解除這個禍患。』於是把錫杖扔向空中，飛身而過。兩軍將士仰頭觀看，事情與之前的夢境相符，戰鬥的念頭立刻停止。老師既然顯現了神異，擔心迷惑眾人，於是進入五臺山，在金剛窟（Jingangku，地名）前，將要示寂。先問眾人說：『各方遷化，有坐著走的，有躺著走的，我都見過。還有站著走的嗎？』回答說：『有。』老師說：『還有倒立著走的嗎？』回答說：『沒見過。』老師於是倒立而化。身體筆直，衣服順著身體。當時眾人商議抬去火化，卻紋絲不動。遠近的人們瞻仰觀看，驚歎不已。老師有個妹妹是尼姑，當時也在那裡，就拍著老師說：『老兄，以前不遵守法律，死了還要迷惑人。』於是用手推他，老師的身體倒了下來，於是就火化了，收取捨利建塔。 潭州（Tanzhou，地名）石霜（Shishuang，地名）大善禪師（Dashan Chanshi，法號） 僧人問：『如何是佛法大意？』老師說：『春日雞鳴。』僧人說：『學人不會。』老師說：『中秋犬吠。』 上堂，老師說：『大眾出來，老漢有個法要，百年後不會連累你們。』眾人說：『』 English version: The master then went before the Patriarch and stretched out his neck (indicating willingness to be punished). The Patriarch then put down the axe. The master arrived at Nanquan (place name). Seeing the monks practicing Chan, Nanquan pointed to a clean bottle and said, 'The copper bottle is the realm (jing, boundary), and there is water in the bottle. Without touching the realm, bring the water to this old monk.' The master picked up the clean bottle and poured it out in front of Nanquan. Nanquan then stopped. The master arrived at Weishan (place name), entered the hall directly, and placed his robe and bowl on the shang bantou (unclear specific meaning). Weishan, hearing that his uncle had arrived, first arranged his appearance and went down the hall to meet him. Seeing him coming, the master pretended to be sleeping. Weishan then returned to his abbot's room. The master then left. After a while, Weishan asked the attendant, 'Is the uncle still here?' The attendant replied, 'He has already left.' Weishan said, 'Did he say anything when he left?' The attendant replied, 'No.' Weishan said, 'Don't say he didn't say anything; his silence was like thunder.' The master lived in Hengyue (mountain name) in winter and Qingliang (place name) in summer. During the Yuanhe period of the Tang Dynasty, someone recommended him to Wutaishan (mountain name). Passing through Huaixi (place name), he encountered Wu Yuanji (person's name) raising troops to resist the imperial order. The government army and the rebel army were fighting, and the victory was undecided. The master said, 'I should go and resolve this trouble.' So he threw his tin staff into the air and flew over. The soldiers of both armies looked up, and the event matched the previous dream. The fighting stopped immediately. Since the master had manifested supernatural powers, he worried about confusing the masses, so he entered Wutaishan and, in front of the Jingang Cave (place name), was about to enter Nirvana. He first asked the crowd, 'In various places, people pass away, some sitting, some lying down, I have seen them all. Is there anyone who passes away standing?' They replied, 'Yes.' The master said, 'Is there anyone who passes away upside down?' They replied, 'Never seen it.' The master then passed away upside down. His body was upright, and his clothes followed his body. At that time, the crowd discussed carrying him to be cremated, but he remained motionless. People from far and near looked up and watched, amazed. The master had a younger sister who was a nun, and she was also there at the time. She patted the master and said, 'Brother, you didn't follow the rules in the past, and now you are confusing people even in death.' So she pushed him with her hand, and the master's body fell down. Then he was cremated, and the relics were collected to build a pagoda. Zen Master Dashan (Dachan Chanshi, Dharma name) of Shishuang (place name) in Tanzhou (place name) A monk asked, 'What is the great meaning of the Buddha Dharma?' The master said, 'A rooster crows in spring.' The monk said, 'This student does not understand.' The master said, 'A dog barks in mid-autumn.' In the Dharma hall, the master said, 'Everyone come out, this old man has a Dharma teaching that will not burden you after a hundred years.' The crowd said, ''
【English Translation】 English version: The master then went before the Patriarch and stretched out his neck (indicating willingness to be punished). The Patriarch then put down the axe. The master arrived at Nanquan (place name). Seeing the monks practicing Chan, Nanquan pointed to a clean bottle and said, 'The copper bottle is the realm (jing, boundary), and there is water in the bottle. Without touching the realm, bring the water to this old monk.' The master picked up the clean bottle and poured it out in front of Nanquan. Nanquan then stopped. The master arrived at Weishan (place name), entered the hall directly, and placed his robe and bowl on the shang bantou (unclear specific meaning). Weishan, hearing that his uncle had arrived, first arranged his appearance and went down the hall to meet him. Seeing him coming, the master pretended to be sleeping. Weishan then returned to his abbot's room. The master then left. After a while, Weishan asked the attendant, 'Is the uncle still here?' The attendant replied, 'He has already left.' Weishan said, 'Did he say anything when he left?' The attendant replied, 'No.' Weishan said, 'Don't say he didn't say anything; his silence was like thunder.' The master lived in Hengyue (mountain name) in winter and Qingliang (place name) in summer. During the Yuanhe period of the Tang Dynasty, someone recommended him to Wutaishan (mountain name). Passing through Huaixi (place name), he encountered Wu Yuanji (person's name) raising troops to resist the imperial order. The government army and the rebel army were fighting, and the victory was undecided. The master said, 'I should go and resolve this trouble.' So he threw his tin staff into the air and flew over. The soldiers of both armies looked up, and the event matched the previous dream. The fighting stopped immediately. Since the master had manifested supernatural powers, he worried about confusing the masses, so he entered Wutaishan and, in front of the Jingang Cave (place name), was about to enter Nirvana. He first asked the crowd, 'In various places, people pass away, some sitting, some lying down, I have seen them all. Is there anyone who passes away standing?' They replied, 'Yes.' The master said, 'Is there anyone who passes away upside down?' They replied, 'Never seen it.' The master then passed away upside down. His body was upright, and his clothes followed his body. At that time, the crowd discussed carrying him to be cremated, but he remained motionless. People from far and near looked up and watched, amazed. The master had a younger sister who was a nun, and she was also there at the time. She patted the master and said, 'Brother, you didn't follow the rules in the past, and now you are confusing people even in death.' So she pushed him with her hand, and the master's body fell down. Then he was cremated, and the relics were collected to build a pagoda. Zen Master Dashan (Dachan Chanshi, Dharma name) of Shishuang (place name) in Tanzhou (place name) A monk asked, 'What is the great meaning of the Buddha Dharma?' The master said, 'A rooster crows in spring.' The monk said, 'This student does not understand.' The master said, 'A dog barks in mid-autumn.' In the Dharma hall, the master said, 'Everyone come out, this old man has a Dharma teaching that will not burden you after a hundred years.' The crowd said, ''
便請和尚說。師曰。不消一堆火。
泉州龜洋無了禪師
莆田沈氏子。年七歲。父𢹂入白重院。視之如家。因而舍愛。至十八剃度。受具于靈巖寺。后參大寂。了達祖乘。即還本院之北。樵採路絕。師一日策杖披榛而行。遇六眸巨龜。斯須而失。乃庵此峰。因號龜洋。一日有虎。逐鹿入庵。師以杖格虎。遂存鹿命。洎將示化。乃述偈曰。八十年來辨西東。如今不要白頭翁。非長非短非大小。還與諸人性相同。無來無去兼無住了。卻本來自性空。偈畢儼然告寂。瘞于正堂。垂二十載。為山泉淹沒。門人發塔。見全身水中而浮。閩王聞之。遣使舁入府庭供養。忽臭氣遠聞。王焚香祝之曰。可還龜洋舊址建塔。言訖。異香普熏。傾城瞻禮。本道奏謚真寂大師。塔曰靈覺。后弟子慧忠葬于塔左。今龜洋二真身存焉。忠得法于草菴義和尚。
南嶽西園蘭若曇藏禪師
受心印于大寂。后謁石頭。瑩然明徹。出住西園。禪侶日盛。師一日自燒浴次。僧問。何不使沙彌。師撫掌三下 師養一犬。常夜經行時。其犬銜師衣。師即歸方丈。又常于門側伏守。忽一夜頻吠。奮身作猛噬之勢。詰旦。東廚有一大蟒。長數丈。張口呀氣。毒𦦨熾然。侍者請避之。師曰。死可逃乎。彼以毒來。我以慈受。毒無實性。激發則
【現代漢語翻譯】 現代漢語譯本： 便請和尚開示。禪師說：『不需要一堆火。』
泉州龜洋無了禪師
莆田沈氏之子，七歲時，父親帶著他進入白重院，他視那裡如同自己的家，因此捨棄了世俗的愛。到了十八歲剃度出家，在靈巖寺受具足戒。後來參訪大寂禪師，通達了祖師禪的宗旨。隨即回到原來的寺院北面，但樵採的道路斷絕了。禪師有一天拄著枴杖，撥開叢生的草木而行，遇到一隻長著六隻眼睛的巨大烏龜，一會兒就不見了。於是就在這座山峰上建庵，因此號為龜洋。有一天，一隻老虎追逐著鹿進入庵中，禪師用枴杖擋住老虎，於是保全了鹿的性命。等到將要示寂的時候，於是寫下偈語說：『八十年來辨別西東，如今不需要白頭翁。非長非短非大小，還與諸人性相同。無來無去兼無住了，卻本來自性空。』說完偈語后安詳地圓寂了。埋葬在正堂。過了二十年，被山泉淹沒。門人打開塔，看見全身在水中漂浮。閩王聽說了這件事，派遣使者用轎子抬入府庭供養。忽然臭氣遠遠地傳來，閩王焚香祝禱說：『可以回到龜洋舊址建塔。』說完，奇異的香味普遍地散發開來，全城的人都瞻仰禮拜。本道上奏朝廷，謚號為真寂大師，塔名為靈覺。後來弟子慧忠葬在塔的左邊。現在龜洋兩位真身依然存在。慧忠從草菴義和尚那裡得到了佛法。
南嶽西園蘭若曇藏禪師
在大寂禪師處領受了心印，後來拜訪石頭禪師，心地瑩澈明亮。出任西園住持，禪修的同伴日益增多。禪師有一天自己燒水洗澡，有僧人問道：『為什麼不讓沙彌做呢？』禪師拍了三下手掌。禪師養了一條狗，常常在夜晚禪師經行的時候，那條狗就銜著禪師的衣服，禪師就回到方丈。又常常在門側趴著守護。忽然有一天夜裡，狗頻繁地吠叫，奮起身子做出猛烈撕咬的姿勢。第二天早晨，東邊的廚房裡有一條大蟒蛇，長數丈，張開嘴巴吐氣，毒氣熾盛。侍者請求避開它。禪師說：『死可以逃避嗎？它用毒來，我用慈悲接受。毒沒有真實的自性，激發它就會……』
【English Translation】 English version: Then please ask the monk to speak. The Master said, 'No need for a pile of fire.'
Zen Master Wulei of Guishan (Turtle Ocean) in Quanzhou
A son of the Shen family of Putian, at the age of seven, his father took him to the Bai Chong (White Double) Temple. He regarded it as his home, and thus renounced worldly love. At the age of eighteen, he was tonsured and received the full precepts at Lingyan (Spirit Cliff) Temple. Later, he visited Daji (Great Stillness) and thoroughly understood the ancestral vehicle. He then returned to the north of his original temple, but the path for gathering firewood was cut off. One day, the Master walked with a staff, pushing through the thickets, and encountered a giant turtle with six eyes, which disappeared in a moment. So he built a hermitage on this peak and was therefore named Guiyang (Turtle Ocean). One day, a tiger chased a deer into the hermitage. The Master blocked the tiger with his staff, thus saving the deer's life. When he was about to manifest transformation, he composed a verse saying: 'For eighty years, I have distinguished east and west; now I don't need an old white-haired man. Neither long nor short, neither big nor small, still the same nature as all of you. No coming, no going, and no abiding; returning to the original self-nature, which is empty.' After reciting the verse, he passed away peacefully. He was buried in the main hall. After twenty years, it was submerged by mountain springs. The disciples opened the stupa and saw his whole body floating in the water. The King of Min heard of this and sent envoys to carry it into the palace for worship. Suddenly, a foul odor spread far and wide. The King burned incense and prayed, saying, 'May he return to the old site of Guiyang to build a stupa.' After speaking, a strange fragrance pervaded the area, and the whole city gazed and paid homage. The local authorities reported to the court, and he was posthumously named Great Master Zhenji (True Stillness), and the stupa was named Lingjue (Spiritual Awareness). Later, his disciple Huizhong was buried to the left of the stupa. Today, the two true bodies of Guiyang still exist. Huizhong received the Dharma from Abbot Yi of Cao'an (Grass Hermitage).
Zen Master Tanzang of Xiyuan (West Garden) Hermitage in Nanyue (Southern Peak)
He received the mind-seal from Daji (Great Stillness), and later visited Shitou (Stone). His mind was clear and bright. He went forth to reside at Xiyuan (West Garden). The number of Zen companions increased daily. One day, the Master was boiling water for bathing himself. A monk asked, 'Why don't you have a novice do it?' The Master clapped his hands three times. The Master kept a dog, and often when the Master was walking at night, the dog would bite the Master's clothes, and the Master would return to his abbot's room. It also often lay in wait by the side of the door. Suddenly one night, it barked frequently, and fiercely postured as if to bite. At dawn, there was a large python in the east kitchen, several feet long, opening its mouth and exhaling, its venomous breath blazing. The attendant asked to avoid it. The Master said, 'Can death be escaped? It comes with poison, and I receive it with compassion. Poison has no real nature; if stimulated, it will...'
強。慈茍無緣。冤親一揆。言訖。其蟒按首徐行。倏然不見 復一夕有群盜至。犬亦銜衣。師。語盜曰。茅舍有可意物。一任將去。終無所吝。盜感其言。皆稽首而散。
袁州楊岐山甄叔禪師
上堂。群靈一源。假名為佛。體竭形銷。而不滅。金流樸散。而常存。性海無風。金波自涌。心靈絕非。萬象齊照。體斯理者。不言而遍歷沙界。不用而功益元化。如何背覺。反合塵勞。于陰界中。妄自囚執 禪月問。如何是祖師西來意。師呈起數珠。月罔措。師曰。會么。曰不會。師曰。某甲參見石頭來。曰見石頭。得何意旨。師指庭前鹿曰。會么。曰不會。師曰。渠儂得自由。唐元和庚子正月十三歸寂。茶毗獲舍利七百粒。于東峰下建塔。
磁州馬頭峰神藏禪師
上堂。知而無知。不是無知。而說無知。便下座(南泉云。恁么依師道。始道得一半黃檗云。不是南泉駁他要圓前話)。
潭州華林善覺禪師
常持錫杖。夜出林麓間。七步一振。錫一稱觀音名號。夾山問。遠聞和尚念觀音。是否。師曰。然山曰。騎卻頭時如何。師曰。出頭即從汝騎。不出頭騎甚麼。山無對 僧參。方展坐具。師曰。緩緩。曰和尚見甚麼。師曰。可惜許磕破鐘樓。其僧從此悟入。 觀察使裴休訪之。問曰。還
【現代漢語翻譯】 現代漢語譯本 強盜。慈悲到了沒有分別的程度。對待仇人和親人都是一樣的。說完，那條蟒蛇點了點它的頭，慢慢地走了，突然就不見了。又有一天晚上，來了一群強盜，狗也咬住了他的衣服。禪師對強盜說：『茅屋裡有什麼看得上眼的東西，隨便拿去，我一點也不會吝惜。』強盜們被他的話感動了，都磕頭散去了。
袁州楊岐山甄叔禪師
上堂說法。眾生的靈性本源是同一個，只是假名為佛（Buddha）。形體和生命會耗盡消失，但本性不會消滅。金銀會熔化，木頭會分解，但真性永遠存在。自性之海沒有風浪，但金色的波濤自然涌動。心靈超越了是非，萬象都能同時照見。體會這個道理的人，不用說話就能走遍所有世界，不用作為也能對萬物的化育有所助益。為什麼要背離覺悟，反而與塵世的煩惱相合，在五陰（Pancha Skandha）的界限中，妄自囚禁自己呢？禪月（Chan Yue）問：『什麼是祖師西來意？』禪師拿起數珠（rosary）。禪月不知所措。禪師說：『明白了嗎？』禪月說：『不明白。』禪師說：『我曾經參見過石頭（Shi Tou）。』禪月問：『見石頭，得到了什麼旨意？』禪師指著庭前的鹿說：『明白了嗎？』禪月說：『不明白。』禪師說：『它得到了自由。』唐元和庚子年正月十三圓寂。火化后得到舍利（relic）七百粒，在東峰下建塔。
磁州馬頭峰神藏禪師
上堂說法。知道而好像不知道，不是真的不知道。如果說不知道，就下座了。（南泉（Nan Quan）說：『像這樣依照老師說的，才說對了一半。』黃檗（Huang Bo）說：『不是南泉反駁他，是要圓滿前面的話。』）
潭州華林善覺禪師
經常拿著錫杖（khakkhara），晚上在樹林中行走，每走七步就振動一下錫杖，唸一聲觀音（Avalokitesvara）名號。夾山（Jia Shan）問：『很遠就聽說和尚念觀音，是這樣嗎？』禪師說：『是的。』夾山問：『騎著頭的時候怎麼樣？』禪師說：『出頭就讓你騎，不出頭騎什麼？』夾山無言以對。有僧人來參拜，剛展開坐具，禪師說：『慢慢來。』僧人問：『和尚看見了什麼？』禪師說：『可惜啊，磕破了鐘樓。』那個僧人從此領悟。觀察使裴休（Pei Xiu）拜訪他，問道：『還
【English Translation】 English version Strong. Compassion reaches a state of non-discrimination, treating enemies and loved ones equally. After saying this, the python nodded its head slowly and disappeared suddenly. One night, a group of robbers arrived, and the dog also bit his clothes. The Zen master said to the robbers, 'If there is anything in this thatched hut that pleases you, take it all. I will not be stingy at all.' The robbers were moved by his words, bowed their heads, and dispersed.
Zen Master Zhenshu of Yangqi Mountain in Yuanzhou
Ascending the hall to preach. The spiritual source of all beings is the same, only provisionally named Buddha. The body and life will be exhausted and disappear, but the nature will not be destroyed. Gold and silver will melt, and wood will decompose, but the true nature will always exist. The sea of self-nature has no wind and waves, but golden waves naturally surge. The mind transcends right and wrong, and all phenomena can be seen simultaneously. Those who understand this principle can travel through all worlds without speaking, and can contribute to the creation of all things without acting. Why turn away from enlightenment and instead unite with the troubles of the world, imprisoning oneself in the boundaries of the five skandhas (Pancha Skandha)? Chan Yue asked, 'What is the meaning of the Patriarch's coming from the West?' The Zen master picked up a rosary. Chan Yue was at a loss. The Zen master said, 'Do you understand?' Chan Yue said, 'I don't understand.' The Zen master said, 'I once visited Shi Tou.' Chan Yue asked, 'What did you gain from seeing Shi Tou?' The Zen master pointed to the deer in front of the courtyard and said, 'Do you understand?' Chan Yue said, 'I don't understand.' The Zen master said, 'It has gained freedom.' He passed away on the thirteenth day of the first month of the Gengzi year of Yuanhe in the Tang Dynasty. After cremation, seven hundred relics were obtained, and a pagoda was built under the East Peak.
Zen Master Shenzang of Matou Peak in Cizhou
Ascending the hall to preach. Knowing but seeming not to know is not really not knowing. If you say you don't know, then step down from the seat. (Nan Quan said, 'Only by following the teacher's words like this can you say half of it correctly.' Huang Bo said, 'It's not that Nan Quan is refuting him, but to complete the previous words.')
Zen Master Shanjue of Hualin in Tanzhou
He often carried a khakkhara (錫杖) and walked in the forest at night, shaking the khakkhara every seven steps and chanting the name of Avalokitesvara (觀音). Jia Shan asked, 'I have heard from afar that the monk chants Avalokitesvara, is that so?' The Zen master said, 'Yes.' Jia Shan asked, 'What about when riding on the head?' The Zen master said, 'If the head comes out, I will let you ride it. If the head doesn't come out, what will you ride?' Jia Shan was speechless. A monk came to pay respects, and just as he spread out his sitting mat, the Zen master said, 'Take it slowly.' The monk asked, 'What did the monk see?' The Zen master said, 'What a pity, the bell tower was broken.' The monk attained enlightenment from this. The Inspector Pei Xiu (裴休) visited him and asked, 'Still
有侍者否。師曰。有一兩個。祇是不可見客。裴曰。在甚麼處。師乃喚大空小空。時二虎從庵后而出。裴睹之驚悸。師語二虎曰。有客且去。二虎哮吼而去。裴問曰。師作何行業。感得如斯。師乃良久曰。會么。曰不會。師曰。山僧常念觀音。
汀州水塘和尚
問歸宗。甚麼人。宗曰。陳州人。師曰。年多少。宗曰。二十二。師曰。阇黎未生時。老僧去來。宗曰。和尚幾時生。師豎起拂子。宗曰。這個豈有生耶。師曰。會得即無生。曰未會。在師默然。
蒙溪和尚
僧問。一念不生時如何。師良久。僧便禮拜。師曰。汝作么生會。曰某甲終不敢無慚愧。師曰。汝卻信得及 問。本分事如何體悉。師曰。汝何不問。曰請師答話。師曰。汝卻問得好。僧大笑而出。師曰。祇有這僧靈利 有僧從外來。師便喝。僧曰。好個來由。師曰。猶要棒在僧。珍重便出。師曰。得能自在。
溫州佛㠗和尚
尋常見人來。以拄杖卓地。曰前佛也恁么。后佛也恁么。問。正恁么時。作么生。師畫一圓相。僧作女人拜。師便打 問。如何是佛法大意。師曰。賊也。賊也 問。如何是異類。師敲碗曰。花奴花奴吃飯來。
烏臼和尚
玄紹二上座參師。乃問。二禪客發足甚麼處。玄曰。江西。
【現代漢語翻譯】 現代漢語譯本 有侍者嗎？師父說：『有一兩個，只是不方便見客人。』裴休問：『在什麼地方？』師父於是呼喚『大空』、『小空』。當時兩隻老虎從庵後走出，裴休看到后驚恐害怕。師父對兩隻老虎說：『有客人來了，你們暫且退下。』兩隻老虎吼叫著離去。裴休問：『師父做什麼行業，能感應到如此景象？』師父沉默良久說：『明白了嗎？』裴休說：『不明白。』師父說：『山僧我常念觀音（Avalokiteśvara，菩薩名）。』
汀州水塘和尚
問歸宗（Guizong，人名）：『你是什麼人？』歸宗說：『陳州人。』師父說：『你多少歲了？』歸宗說：『二十二。』師父說：『你還沒出生的時候，老僧我就來來往往了。』歸宗說：『和尚您什麼時候出生的？』師父豎起拂子。歸宗說：『這個難道有生嗎？』師父說：『領會了就沒有生。』歸宗說：『還沒領會。』師父沉默不語。
蒙溪和尚
有僧人問：『一念不生的時候如何？』師父沉默良久。僧人便禮拜。師父說：『你作何理解？』僧人說：『我終究不敢沒有慚愧之心。』師父說：『你卻信得過。』有僧人問：『如何才能徹底明白本分事？』師父說：『你為何不問？』僧人說：『請師父回答。』師父說：『你卻問得好。』僧人笑著走了出去。師父說：『只有這個僧人靈敏。』有僧人從外面來，師父便喝斥。僧人說：『好一個來由。』師父說：『還要挨棒子。』僧人珍重告辭走了出去。師父說：『得到自在。』
溫州佛㠗和尚
經常看見人來，就用拄杖敲地，說：『前佛也這樣，后佛也這樣。』問：『正在這樣的時候，做什麼？』師父畫一個圓相。僧人作女人拜。師父便打他。問：『如何是佛法大意？』師父說：『賊也，賊也。』問：『如何是異類？』師父敲碗說：『花奴花奴吃飯來。』
烏臼和尚
玄紹兩位上座參拜師父。師父問：『兩位禪客從什麼地方出發？』玄說：『江西。』
【English Translation】 English version Is there an attendant? The master said, 'There are one or two, but they are not available to see guests.' Pei Xiu asked, 'Where are they?' The master then called out 'Da Kong' (Great Emptiness) and 'Xiao Kong' (Small Emptiness). At that moment, two tigers emerged from behind the hermitage. Pei Xiu was frightened upon seeing them. The master said to the two tigers, 'There is a guest, you should leave for now.' The two tigers roared and left. Pei Xiu asked, 'What kind of practice does the master do to evoke such a scene?' The master remained silent for a long time and then said, 'Do you understand?' Pei Xiu said, 'I do not understand.' The master said, 'This mountain monk constantly recites Avalokiteśvara (觀音, a Bodhisattva).'
The Monk Shui Tang of Tingzhou
Asked Guizong (歸宗, a person's name), 'What kind of person are you?' Guizong said, 'A person from Chenzhou.' The master said, 'How old are you?' Guizong said, 'Twenty-two.' The master said, 'Before you were born, this old monk was coming and going.' Guizong said, 'When was the master born?' The master raised his whisk. Guizong said, 'Does this have birth?' The master said, 'If you understand, then there is no birth.' Guizong said, 'I have not understood.' The master remained silent.
The Monk Mengxi
A monk asked, 'What is it like when a single thought does not arise?' The master remained silent for a long time. The monk then bowed. The master said, 'How do you understand it?' The monk said, 'I ultimately dare not be without a sense of shame.' The master said, 'You can trust that.' A monk asked, 'How can one fully understand one's fundamental duty?' The master said, 'Why don't you ask?' The monk said, 'Please, master, answer.' The master said, 'You have asked well.' The monk laughed and walked out. The master said, 'Only this monk is clever.' A monk came from outside. The master immediately shouted. The monk said, 'What a good reason.' The master said, 'You still need a beating.' The monk respectfully took his leave and left. The master said, 'Gained freedom.'
The Monk Fo Chou of Wenzhou
He often saw people come and would strike the ground with his staff, saying, 'The former Buddhas were like this, and the later Buddhas are also like this.' Asked, 'What does one do at just such a time?' The master drew a circle. The monk made a woman's bow. The master then hit him. Asked, 'What is the great meaning of the Buddha-dharma?' The master said, 'Thief, thief!' Asked, 'What is a different kind?' The master knocked on a bowl and said, 'Hua Nu, Hua Nu, come eat.'
The Monk Wujiu
The two senior monks, Xuan and Shao, visited the master. The master asked, 'Where did the two Chan practitioners set out from?' Xuan said, 'Jiangxi.'
師便打。玄曰。久知和尚有此機要。師曰。汝既不會後面個師僧祇對看。紹擬近前。師便打。曰信知同坑無異土。參堂去 問。僧近離甚處。曰定州。師曰。定州法道。何似這裡。曰不別。師曰。若不別。更轉彼中去。便打。僧曰。棒頭有眼。不得草草打人。師曰。今日打著一個也。又打三下。僧便出去。師曰。屈棒元來有人吃在。曰爭奈杓柄在和尚手裡。師曰。汝若要山僧回與汝。僧近前奪棒。打師三下。師曰。屈棒屈棒。曰有人吃在。師曰。草草打著個漢。僧禮拜。師曰。卻與么去也。僧大笑而出。師曰。消得恁么。消得恁么。
古寺和尚
丹霞。來參經宿。明旦粥熟。行者祇盛一缽與師。又盛一碗自吃。殊不顧丹霞。霞亦自盛粥吃。者曰。五更侵早起。更有夜行人。霞問師。何不教訓行者。得恁么無禮。師曰。凈地上不要點污人家男女。霞曰。幾不問過這老漢。
石臼和尚
初參馬祖。祖問。甚麼處來。師曰。烏臼來。祖曰。烏臼近日有何言句。師曰。幾人於此茫然。祖曰。茫然且置。悄然一句作么生。師乃近前三步。祖曰。我有七棒。寄打烏臼。你還甘否。師曰。和尚先吃。某甲后甘。
本溪和尚
因龐居士問丹霞打侍者。意在何所。師曰。大老翁。見人長短在。士曰
【現代漢語翻譯】 現代漢語譯本 師父隨即就打了他。玄（指僧人）說：『我早就知道和尚有這樣的機鋒要領。』師父說：『你既然不明白，就看後面的僧人如何應對。』紹（指另一僧人）想要上前，師父隨即就打了他。紹說：『我相信同坑的泥土沒有不同。』師父說：『去參堂吧！』有僧人問：『我最近從哪裡來？』答：『定州。』師父說：『定州的佛法如何，和這裡相比？』答：『沒有區別。』師父說：『如果沒有區別，你還回那裡去幹什麼？』隨即就打了他。僧人說：『棒頭有眼，不要隨便打人。』師父說：『今天就打著一個了。』又打了三下。僧人便出去了。師父說：『原來有人會吃這屈棒。』僧人說：『無奈杓柄在和尚手裡。』師父說：『你如果想要，山僧還給你。』僧人上前奪棒，打了師父三下。師父說：『屈棒屈棒。』僧人說：『有人吃在。』師父說：『隨便打著個漢。』僧人禮拜。師父說：『卻這麼去了。』僧人大笑而出。師父說：『消受得了嗎？消受得了嗎？』
古寺和尚
丹霞（人名）前來參拜，住了一夜。第二天早晨粥熟了，行者（指服侍僧人的侍者）只盛了一缽給師父，又盛了一碗自己吃，完全不顧丹霞。丹霞也自己盛粥吃。行者說：『五更天還沒亮就起來，還有夜行人。』丹霞問師父：『為什麼不教訓一下行者，讓他這麼無禮？』師父說：『乾淨的地方不要沾染人家的男女。』丹霞說：『差點沒問過這個老漢。』
石臼和尚
最初參拜馬祖（人名）。馬祖問：『從哪裡來？』答：『烏臼（地名）來。』馬祖說：『烏臼近日有什麼言語？』答：『幾個人在這裡茫然不知所措。』馬祖說：『茫然且放一邊，悄然一句怎麼說？』石臼和尚於是上前三步。馬祖說：『我有七棒，寄打烏臼，你還甘心嗎？』石臼和尚說：『和尚先吃，我隨後甘心。』
本溪和尚
因為龐居士（人名）問丹霞（人名）打侍者，意圖何在。本溪和尚說：『大老翁，見人長短在。』龐居士說：
【English Translation】 English version The master then struck him. Xuan (referring to the monk) said, 'I have long known that the venerable monk possesses such a crucial point.' The master said, 'Since you do not understand, then watch how the monks behind respond.' Shao (referring to another monk) attempted to step forward, and the master immediately struck him. Shao said, 'I believe that the soil in the same pit is no different.' The master said, 'Go to the meditation hall!' A monk asked, 'Where have I come from recently?' He replied, 'Dingzhou.' The master said, 'How is the Dharma in Dingzhou compared to here?' He replied, 'No different.' The master said, 'If there is no difference, why do you return there?' He immediately struck him. The monk said, 'The stick has eyes; do not strike people carelessly.' The master said, 'Today, one has been struck.' He struck him three more times. The monk then left. The master said, 'It turns out that someone will endure this unjust blow.' The monk said, 'Unfortunately, the handle is in the venerable monk's hand.' The master said, 'If you want it, this mountain monk will return it to you.' The monk stepped forward, seized the stick, and struck the master three times. The master said, 'Unjust blow, unjust blow.' The monk said, 'Someone has endured it.' The master said, 'Carelessly struck a fellow.' The monk bowed. The master said, 'So you leave like this.' The monk laughed loudly and left. The master said, 'Can you bear it? Can you bear it?'
Venerable Monk of the Old Temple
Danxia (personal name) came to visit and stayed overnight. The next morning, when the porridge was ready, the attendant (referring to the attendant serving the monk) only filled a bowl for the master and then filled a bowl for himself, completely ignoring Danxia. Danxia also filled a bowl of porridge for himself. The attendant said, 'Rising before dawn at the fifth watch, there are still night travelers.' Danxia asked the master, 'Why don't you teach the attendant, allowing him to be so rude?' The master said, 'Do not defile the pure ground with other people's men and women.' Danxia said, 'I almost didn't question this old man.'
Venerable Monk of the Stone Mortar
He initially visited Mazu (personal name). Mazu asked, 'Where do you come from?' He replied, 'Wujiu (place name).' Mazu said, 'What words have been spoken in Wujiu recently?' He replied, 'Several people are bewildered here.' Mazu said, 'Let's put aside the bewilderment; how about a silent phrase?' The Venerable Monk of the Stone Mortar then stepped forward three paces. Mazu said, 'I have seven blows to send to Wujiu; are you willing to accept them?' The Venerable Monk of the Stone Mortar said, 'Let the venerable monk receive them first, and I will willingly accept them later.'
Venerable Monk of Benxi
Because Layman Pang (personal name) asked Danxia (personal name) about striking the attendant, what was the intention. The Venerable Monk of Benxi said, 'Old man, you see people's strengths and weaknesses.' Layman Pang said:
。為我與師同參。方敢借問。師曰。若恁么從頭舉來。共你商量。士曰。大老翁。不可共你說人是非。師曰。念翁年老。士曰。罪過罪過。
石林和尚
見龐居士來。乃豎起拂子曰。不落丹霞機。試道一句子。士奪卻拂子。卻自豎起拳。師曰。正是丹霞機。士曰。與我不落看。師曰。丹霞患啞。龐公患聾。士曰恰是。師無語。士曰。向道偶爾。又一日問士。某甲有個借問。居士莫惜言語。士曰。便請舉來。師曰。元來惜言語。士曰。這個問訊。不覺落他便宜。師乃掩耳。士曰。作家作家。
南昌西山亮座主
蜀人也。頗講經論。因參馬祖。祖問。見說。座主大講得經論是否。師曰。不敢。祖曰。將甚麼講。師曰。將心講。祖曰。心如工伎兒。意如和伎者。爭解講得。師抗聲曰。心既講不得。虛空莫講得么。祖曰。卻是虛空講得。師不肯。便出將下階。祖召曰。座主。師回首。祖曰。是甚甚。師豁然大悟。便禮拜。祖曰。這鈍根阿師。禮拜作么。師曰。某甲所講經論。將謂無人及得。今日被大師一問。平生功業。一時冰釋。禮謝而退乃隱於洪州西山。更無訊息。
黑眼和尚
僧問。如何是不出世師。師曰。善財拄杖子 問。如何是佛法大意。師曰。十年賣炭漢。不知秤畔星。
【現代漢語翻譯】 。爲了我和老師共同參悟。才敢冒昧請問。石林和尚說：『如果這樣從頭說起，就和你商量。』士說：『老翁，不能和你談論別人的過失。』石林和尚說：『念你年老。』士說：『罪過罪過。』
石林和尚
見到龐居士來，就豎起拂塵說：『不落入丹霞（丹霞天然禪師）的機鋒，試說一句。』龐居士奪過拂塵，卻自己豎起拳頭。石林和尚說：『這正是丹霞的機鋒。』龐居士說：『給我看看不落入機鋒的樣子。』石林和尚說：『丹霞患了啞病，龐公患了耳聾。』龐居士說：『恰是如此。』石林和尚無話可說。龐居士說：『說來說去，不過是偶然。』又有一天，石林和尚問龐居士：『我有個問題想請教，居士不要吝惜言語。』龐居士說：『請問吧。』石林和尚說：『原來你還是吝惜言語。』龐居士說：『這個問訊，不知不覺就讓他佔了便宜。』石林和尚於是摀住耳朵。龐居士說：『真是行家，真是行家。』
南昌西山亮座主
是四川人。很精通講解經論。因為參拜馬祖（馬祖道一禪師）。馬祖問：『聽說，座主您很擅長講解經論，是嗎？』亮座主說：『不敢當。』馬祖說：『用什麼講解？』亮座主說：『用心講解。』馬祖說：『心像個表演的藝人，意像個伴奏的樂師，怎麼能講解得了？』亮座主提高聲音說：『心既然講解不了，難道虛空就能講解嗎？』馬祖說：『虛空卻能講解。』亮座主不肯承認，便走下臺階。馬祖叫道：『座主。』亮座主回頭。馬祖說：『是什麼？是什麼？』亮座主豁然大悟，便禮拜。馬祖說：『你這個遲鈍的阿師，禮拜做什麼？』亮座主說：『我所講解的經論，總以為沒有人能比得上，今天被大師您一問，平生的功業，一時像冰一樣融化了。』禮謝後退下，於是隱居在洪州西山，再也沒有訊息。
黑眼和尚
僧人問：『如何是不出世的老師？』黑眼和尚說：『善財（善財童子）的拄杖子。』僧人問：『如何是佛法的大意？』黑眼和尚說：『十年賣炭的人，不知道秤桿上的星。』
【English Translation】 . I dare to ask because I am studying with the teacher. The master said, 'If you bring it up from the beginning like that, I'll discuss it with you.' The man said, 'Old man, I can't talk about other people's faults with you.' The master said, 'Considering your old age.' The man said, 'Forgive me, forgive me.'
Zen Master Shilin
Seeing Layman Pang coming, he raised his whisk and said, 'Without falling into the trap of Danxia (Zen Master Danxia Tianran), try to say a phrase.' Layman Pang snatched the whisk away and raised his fist instead. The master said, 'That is precisely the trap of Danxia.' Layman Pang said, 'Show me what it's like not to fall into it.' The master said, 'Danxia suffers from being mute, and Pang suffers from being deaf.' Layman Pang said, 'Exactly.' The master was speechless. Layman Pang said, 'After all, it's just occasional.' Another day, the master asked Layman Pang, 'I have a question to ask; please don't be stingy with your words.' Layman Pang said, 'Please ask.' The master said, 'So you are still stingy with your words.' Layman Pang said, 'This greeting has unknowingly let him take advantage.' The master then covered his ears. Layman Pang said, 'An expert, an expert indeed.'
Chief Monk Liang of Xishan in Nanchang
Was a person from Sichuan. He was quite skilled in lecturing on scriptures and treatises. Because he visited Mazu (Zen Master Mazu Daoyi), Mazu asked, 'I've heard that you, Chief Monk, are very good at lecturing on scriptures and treatises, is that so?' The chief monk said, 'I wouldn't dare say that.' Mazu said, 'What do you use to lecture?' The chief monk said, 'I use the mind to lecture.' Mazu said, 'The mind is like a performing artist, and intention is like a musician accompanying them. How can they lecture?' The chief monk raised his voice and said, 'If the mind cannot lecture, can emptiness lecture?' Mazu said, 'Emptiness can lecture.' The chief monk refused to admit it and went down the steps. Mazu called out, 'Chief Monk.' The chief monk turned his head. Mazu said, 'What is it? What is it?' The chief monk suddenly realized and bowed. Mazu said, 'You dull-rooted monk, what are you bowing for?' The chief monk said, 'The scriptures and treatises that I lectured on, I always thought no one could match. Today, being asked by you, Master, my lifelong achievements have melted away like ice.' He bowed in gratitude and retreated, then lived in seclusion in Xishan in Hongzhou, and there was no further news.
Zen Master Black Eyes
A monk asked, 'What is a teacher who does not appear in the world?' The master said, 'Sudhana's (Sudhana-kumāra) walking stick.' A monk asked, 'What is the great meaning of the Buddha-dharma?' The master said, 'A charcoal seller for ten years does not know the stars on the steelyard.'
米嶺和尚
僧問。如何是衲衣下事。師曰。醜陋任君嫌。不掛雲霞色 師將示滅。遺偈曰。祖祖不思議。不許常住世。大眾審思惟。畢竟祇這是。言訖而寂。
齊峰和尚
龐居士來。師曰。俗人頻頻入僧院。討個甚麼。士回顧兩邊。曰誰恁么道。師乃咄之。士曰。在這裡。師曰。莫是當陽道么。士曰。背後底聻。師回首曰。看看。士曰。草賊大敗。士卻問。此去峰頂有幾里。師曰。甚麼處去來。士曰。可謂峻硬不得問著。師曰。是多少。士曰。一二三。師曰。四五六。士曰。何不道七。師曰。才道七便有八。士曰。住得也。師曰。一任添取。士喝便出去。師隨後亦喝。
大陽和尚
因伊禪相見。乃問。伊禪。近日有一般知識。向目前指教人。了取目前事作這個。為人還會文彩未兆時也無。曰擬向這裡致一問。不知可否。師曰。已答。汝了莫道可否。曰還識得目前也未。師曰。若是目前作么生識。曰要且遭人檢點。師曰。誰曰。某甲。師便喝。伊退步而立。師曰。汝祇解瞻前。不解顧后。曰雪上更加霜。師曰。彼此無便宜。
幽州紅螺山和尚
有頌示門人曰。紅螺山子近邊彝。度得之流半是奚。共語問酬都不會。可憐祇解那斯祁。
百靈和尚
一日與龐居
士。路次相逢。問曰。南嶽得力句。還曾舉向人也無。士曰。曾舉來。師曰。舉向甚麼人。士以手自指。曰龐公。師曰。直是妙德空生也。讚歎不及。士卻問。阿師得力句。是誰得知。師戴笠子便行。士曰。善為道路。師更不回顧。
鎮州金牛和尚
每自做飯。供養眾僧。至齋時。舁飯桶到堂前作舞。呵呵大笑曰。菩薩子吃飯來。
洛京黑澗和尚
僧問。如何是密室。師曰。截耳臥街。曰如何是密室中人。師乃換手捶胸。
利山和尚
僧問。眾色歸空。空歸何所。師曰。舌頭不出口。曰為甚麼不出口。師曰。內外一如故 問。不歷僧祇獲法身。請師直指。師曰。子承父業。曰如何領會。師曰。貶剝不施。曰恁么則大眾有賴去也。師曰。大眾且置。作么生是法身。僧無對。師曰。汝問我與汝道。僧問。如何是法身。師曰。空華陽焰 問。如何是西來意。師曰。不見如何。曰為甚麼如此。師曰。祇為如此。
韶州乳源和尚
上堂。西來的的意。不妨難道。眾中莫有道得者。出來試道看。時有僧出禮拜。師便打曰。是甚麼時節出頭來。便歸方丈 仰山作沙彌時。唸經聲高。師咄曰。這沙彌。唸經卻似哭。曰慧寂祇恁么。未審。和尚如何。師乃顧視。仰曰。若恁么與哭何異
【現代漢語翻譯】 現代漢語譯本 一位雲遊僧人（士）在路上與趙州禪師相遇。僧人問道：『您在南嶽（Nanyue）所領悟的最得力的語句，是否曾向人提起過？』（南嶽：地名，佛教禪宗道場） 趙州禪師回答說：『曾提起過。』 僧人問：『向什麼人提起的？』 僧人指著自己，說：『向龐公（Pang Gong）。』（龐公：指龐蘊，唐代著名居士） 趙州禪師說：『真是像妙德（Miaode，文殊菩薩的尊號）和須菩提（Xukong sheng，又名空生，佛陀的十大弟子之一）一樣，讚歎都來不及啊。』 僧人反問道：『阿師（對禪師的尊稱）您最得力的語句，是誰知道的？』 趙州禪師戴上斗笠就走了。 僧人說：『真是善於趕路啊。』 趙州禪師頭也不回。
鎮州金牛和尚（Zhenzhou Jinniu Heshang） （鎮州：地名，今河北正定） 金牛和尚總是自己做飯，供養眾僧。到了吃飯的時候，他扛著飯桶到大堂前跳舞，呵呵大笑說：『菩薩子（Pusa zi）們，吃飯啦！』（菩薩子：指修行者）
洛京黑澗和尚（Luojing Heijian Heshang） （洛京：即洛陽，古都） 有僧人問：『什麼是密室？』 黑澗和尚說：『割掉耳朵在街上睡覺。』 僧人問：『什麼是密室中的人？』 黑澗和尚就換手捶打自己的胸膛。
利山和尚（Lishan Heshang） 有僧人問：『眾色歸空（Zhongse guikong），空歸何處？』（眾色歸空：佛教用語，指一切色相最終歸於空性） 利山和尚說：『舌頭不出口。』 僧人問：『為什麼不出口？』 利山和尚說：『內外一如故。』 僧人問：『不歷僧祇（Buli sengqi）獲法身（huo fashen），請師直指。』（不歷僧祇：不經歷漫長的時間；法身：佛的真身） 利山和尚說：『子承父業。』 僧人問：『如何領會？』 利山和尚說：『貶剝不施。』 僧人說：『這樣說來，大眾就有依靠了。』 利山和尚說：『大眾且放一邊，什麼是法身？』 僧人無言以對。 利山和尚說：『你問我，我告訴你。』 僧人問：『什麼是法身？』 利山和尚說：『空華陽焰（Konghua yangyan）。』（空華陽焰：比喻虛幻不實的事物） 僧人問：『如何是西來意（Xilai yi）？』（西來意：指禪宗的宗旨） 利山和尚說：『不見如何。』 僧人問：『為什麼如此？』 利山和尚說：『只為如此。』
韶州乳源和尚（Shaozhou Ruyuan Heshang） （韶州：地名，今廣東韶關） 乳源和尚上堂說法：『西來的的意（Xilai de di yi），不妨難說。眾位之中有能說得出的，出來試著說看。』（西來的的意：指禪宗的真正宗旨） 當時有一位僧人出來禮拜。 乳源和尚就打他說：『是什麼時候出頭來？』說完便回方丈。 仰山（Yangshan）做沙彌（Shami）的時候，唸經聲音很大。 乳源和尚呵斥他說：『這沙彌，唸經卻像哭一樣。』 仰山說：『慧寂（Huiji，仰山慧寂的法名）只是這樣，不知道和尚您是如何？』 乳源和尚就看著他。 仰山說：『如果這樣，那和哭有什麼區別？』
【English Translation】 English version A traveling monk (Shi) met Zen Master Zhaozhou on the road. The monk asked, 'Have you ever mentioned to anyone the most powerful phrase you realized at Nanyue (Nanyue)?' (Nanyue: a place name, a Chan Buddhist center) Zen Master Zhaozhou replied, 'I have mentioned it.' The monk asked, 'To whom did you mention it?' The monk pointed to himself and said, 'To Pang Gong (Pang Gong).' (Pang Gong: referring to Pang Yun, a famous lay Buddhist of the Tang Dynasty) Zen Master Zhaozhou said, 'Truly, it's like Miaode (Miaode, an honorific title for Manjushri Bodhisattva) and Subhuti (Xukong sheng, also known as Kongsheng, one of the Buddha's ten great disciples), praise is not enough.' The monk asked in return, 'Who knows the most powerful phrase of you, Master (a respectful term for a Zen master)?' Zen Master Zhaozhou put on his bamboo hat and left. The monk said, 'Truly good at traveling.' Zen Master Zhaozhou didn't look back.
Zen Master Jinniu of Zhenzhou (Zhenzhou Jinniu Heshang) (Zhenzhou: a place name, present-day Zhengding, Hebei) Zen Master Jinniu always cooked and provided for the monks himself. When it was time to eat, he carried the rice bucket to the front of the hall, danced, and laughed loudly, saying, 'Bodhisattva children (Pusa zi), come and eat!' (Bodhisattva children: referring to practitioners)
Zen Master Heijian of Luojing (Luojing Heijian Heshang) (Luojing: i.e., Luoyang, an ancient capital) A monk asked, 'What is a secret room?' Zen Master Heijian said, 'Cut off your ears and sleep on the street.' The monk asked, 'What is a person in a secret room?' Zen Master Heijian then switched hands and beat his chest.
Zen Master Lishan (Lishan Heshang) A monk asked, 'Where do all forms return to emptiness (Zhongse guikong), and where does emptiness return?' (Zhongse guikong: a Buddhist term, referring to all forms ultimately returning to emptiness) Zen Master Lishan said, 'The tongue doesn't exit the mouth.' The monk asked, 'Why doesn't it exit the mouth?' Zen Master Lishan said, 'Inside and outside are the same as before.' The monk asked, 'Without going through countless kalpas (Buli sengqi), one attains the Dharmakaya (huo fashen), please point directly, Master.' (Buli sengqi: without going through a long period of time; Dharmakaya: the true body of the Buddha) Zen Master Lishan said, 'The son inherits the father's business.' The monk asked, 'How should I understand this?' Zen Master Lishan said, 'Depreciation is not applied.' The monk said, 'In that case, the masses have something to rely on.' Zen Master Lishan said, 'Let's put the masses aside for now, what is the Dharmakaya?' The monk was speechless. Zen Master Lishan said, 'You ask me, and I'll tell you.' The monk asked, 'What is the Dharmakaya?' Zen Master Lishan said, 'Illusory flowers and mirages (Konghua yangyan).' (Konghua yangyan: a metaphor for illusory and unreal things) The monk asked, 'What is the meaning of Bodhidharma's coming from the West (Xilai yi)?' (Xilai yi: referring to the essence of Zen Buddhism) Zen Master Lishan said, 'How is it when you don't see it?' The monk asked, 'Why is it like this?' Zen Master Lishan said, 'Just because it is like this.'
Zen Master Ruyuan of Shaozhou (Shaozhou Ruyuan Heshang) (Shaozhou: a place name, present-day Shaoguan, Guangdong) Zen Master Ruyuan gave a Dharma talk: 'The true meaning of Bodhidharma's coming from the West (Xilai de di yi), it's not difficult to say. If anyone among you can say it, come out and try.' (Xilai de di yi: referring to the true essence of Zen Buddhism) At that time, a monk came out and bowed. Zen Master Ruyuan hit him and said, 'What time is it to come out?' After speaking, he returned to his abbot's room. When Yangshan (Yangshan) was a novice (Shami), he chanted scriptures loudly. Zen Master Ruyuan scolded him, saying, 'This novice, chanting scriptures is like crying.' Yangshan said, 'Huiji (Huiji, Yangshan Huiji's Dharma name) is just like this, I don't know how you are, Master?' Zen Master Ruyuan looked at him. Yangshan said, 'If it's like this, then what's the difference from crying?'
。師便休。
松山和尚
同龐居士喫茶。士舉橐子曰。人人盡有分。為甚麼道不得。師曰。祇為人人盡有。所以道不得。士曰。阿兄為甚麼卻道得。師曰。不可無言也。士曰。灼然灼然。師便喫茶。士曰。阿兄喫茶。為甚麼不揖客。師曰。誰。士曰。龐公。師曰。何須更揖。后丹霞聞乃曰。若不是松山。幾被個老翁惑亂一上。士聞之。乃令人傳語霞曰。何不會取未舉橐子時。
則川和尚
蜀人也。龐居士相看次。師曰。還記得見石頭時道理否。士曰。猶得阿師重舉在。師曰。情知久參事慢。士曰。阿師老耄。不啻龐公。師曰。二彼同時。又爭幾許。士曰。龐公鮮健日勝阿師。師曰。不是勝我祇欠汝個幞頭。士拈下幞頭曰。卻與師相似。師大笑而已 師摘茶次。士曰。法界不容身。師還見我否。師曰。不是老師洎答公話。士曰。有問有答。蓋是尋常。師乃摘茶不聽。士曰。莫怪適來容易借問。師亦不顧。士喝曰。這無儀禮老漢。待我一一舉嚮明眼人。師乃拋卻茶籃。便歸方丈。
忻州打地和尚
自江西領旨。常晦其名。凡學者致問。唯以棒打地示之。時謂之打地和尚。一日被僧藏卻棒。然後致問。師但張其口。僧問門人曰。祇如和尚每日有人問。便打地意旨如何。門人即于灶內取
柴一片。擲在釜中。
潭州秀溪和尚
谷山問。聲色純真如何是道。師曰。亂道作么。山卻從東過西立。師曰。若不恁么即禍事也。山又從西過東立。師乃下禪床。方行兩步。被谷山捉住曰。聲色純真事作么生。師便打一掌。山曰。三十年後。要個人下茶也無在。師曰。要谷山這漢作甚麼。山呵呵大笑。
江西椑樹和尚
臥次。道吾。近前牽被覆之。師曰。作么。吾曰。蓋覆。師曰。臥底是。坐底是。吾曰。不在這兩處。師曰。爭奈蓋覆何。吾曰。莫亂道 師向火次。吾問。作么。師曰。和合。吾曰。恁么即當頭脫去也。師曰。隔闊來多少時耶。吾。便拂袖而去 吾。一日從外歸。師問。甚麼處去來。吾曰。親近來。師曰。用簸這兩片皮作么。吾曰。借。師曰。他有從汝借無。作么生。吾曰。祇為有所以借 僧問。如何是佛。師曰。貓兒上露柱。曰學人不會。師曰。問取露柱去。
京兆草堂和尚
自罷參大寂。至海昌處。昌問。甚麼處來。師曰。道場來。昌曰。這裡是甚麼處。師曰。賊不打貧人家 問。未有一法時。此身在甚麼處。師作一圓相。于中書身字。
洞安和尚
有僧辭。師曰。甚麼處去。曰本無所去。師曰。善為阇黎。曰不敢。師曰。到諸方分明舉似
【現代漢語翻譯】 現代漢語譯本 一根木柴。扔進鍋里。
潭州秀溪和尚
谷山問道：『聲色純真，如何是道？』（聲色純真：指聲音和色彩的本真狀態；道：佛教真理） 秀溪和尚說：『胡說八道什麼？』 谷山卻從東邊走到西邊站立。秀溪和尚說：『若不這樣，就要出事了。』 谷山又從西邊走到東邊站立。秀溪和尚於是走下禪床，剛走了兩步，被谷山抓住說：『聲色純真的事情是怎麼回事？』 秀溪和尚便打了他一掌。谷山說：『三十年後，要找個人來倒茶都沒有了。』 秀溪和尚說：『要谷山這人做什麼？』 谷山呵呵大笑。
江西椑樹和尚
椑樹和尚躺著的時候，道吾走近，拉過被子蓋在他身上。椑樹和尚問：『幹什麼？』 道吾說：『蓋被子。』 椑樹和尚說：『躺著的是（蓋被子），坐著的也是（蓋被子）？』 道吾說：『不在這兩處。』 椑樹和尚說：『那又為什麼要蓋被子呢？』 道吾說：『不要胡說。』 椑樹和尚在烤火的時候，道吾問：『幹什麼？』 椑樹和尚說：『調和。』 道吾說：『這樣就當頭脫去了。』 椑樹和尚說：『隔絕多久了？』 道吾便拂袖而去。 道吾有一天從外面回來，椑樹和尚問：『去哪裡了？』 道吾說：『去親近了。』 椑樹和尚說：『用這兩片皮做什麼？』 道吾說：『借用。』 椑樹和尚說：『他有向你借用嗎？怎麼樣？』 道吾說：『正因為有，所以才借用。』 有僧人問：『如何是佛？』（佛：佛教修行的目標，覺悟者） 椑樹和尚說：『貓兒上露柱。』 僧人說：『學人不會。』 椑樹和尚說：『問露柱去。』
京兆草堂和尚
自從大寂（大寂：指馬祖道一禪師），到海昌處，海昌問：『從哪裡來？』 草堂和尚說：『道場來。』 海昌說：『這裡是什麼地方？』 草堂和尚說：『賊不打貧人家。』 有人問：『未有一法時，此身在什麼地方？』 草堂和尚畫一個圓圈，在圓圈中寫一個『身』字。
洞安和尚
有僧人告辭。洞安和尚問：『去哪裡？』 僧人說：『本來無所去。』 洞安和尚說：『好好做你的阇黎（阇黎：梵語，意為導師）。』 僧人說：『不敢當。』 洞安和尚說：『到各處去，分明地把這些話告訴別人。』
【English Translation】 English version A piece of firewood. Thrown into the pot.
Monk Xiuxi of Tanzhou
Gushan asked: 'How is the Dao in the purity of sound and form?' (聲色純真: Shēng sè chúnzhēn, referring to the original state of sound and color; 道: Dào, the Buddhist truth) Monk Xiuxi said: 'What nonsense are you talking?' Gushan then walked from east to west and stood there. Monk Xiuxi said: 'If it weren't like this, there would be trouble.' Gushan then walked from west to east and stood there. Monk Xiuxi then stepped down from the Zen platform. After taking two steps, he was grabbed by Gushan, who said: 'What is the matter with the purity of sound and form?' Monk Xiuxi then slapped him. Gushan said: 'Thirty years from now, there won't even be anyone to pour tea.' Monk Xiuxi said: 'What's the use of having this fellow Gushan?' Gushan laughed heartily.
Monk Bieshu of Jiangxi
While Monk Bieshu was lying down, Daowu approached, pulled the blanket over him. Monk Bieshu asked: 'What are you doing?' Daowu said: 'Covering you with the blanket.' Monk Bieshu said: 'Is it covering the one lying down, or is it covering the one sitting?' Daowu said: 'It's not in either of these two places.' Monk Bieshu said: 'Then why cover me?' Daowu said: 'Don't talk nonsense.' When Monk Bieshu was warming himself by the fire, Daowu asked: 'What are you doing?' Monk Bieshu said: 'Harmonizing.' Daowu said: 'In that case, it's gone right from the start.' Monk Bieshu said: 'How long has it been separated?' Daowu then flicked his sleeves and left. One day, Daowu returned from outside. Monk Bieshu asked: 'Where have you been?' Daowu said: 'I went to get close.' Monk Bieshu said: 'What are you doing with these two pieces of skin?' Daowu said: 'Borrowing.' Monk Bieshu said: 'Did he borrow from you? How is it?' Daowu said: 'Precisely because there is, so I borrow.' A monk asked: 'What is Buddha?' (佛: Fó, the goal of Buddhist practice, the enlightened one) Monk Bieshu said: 'A cat on a pillar.' The monk said: 'This student doesn't understand.' Monk Bieshu said: 'Go ask the pillar.'
Monk Caotang of Jingzhao
Since Daji (大寂: Dàjì, referring to Zen Master Mazu Daoyi), to Haichang's place, Haichang asked: 'Where do you come from?' Monk Caotang said: 'From the monastery.' Haichang said: 'What place is this?' Monk Caotang said: 'Thieves don't rob poor families.' Someone asked: 'When there was not a single dharma, where was this body?' Monk Caotang drew a circle and wrote the character 'body' inside it.
Monk Dongan
A monk was taking his leave. Monk Dongan asked: 'Where are you going?' The monk said: 'Originally, there is nowhere to go.' Monk Dongan said: 'Take good care of yourself, Acharya.' (阇黎: Shélí, Sanskrit for teacher) The monk said: 'I dare not.' Monk Dongan said: 'Go to various places and clearly tell others about these words.'
僧侍立次。師問。今日是幾。曰不知。師曰。我卻記得。曰今日是幾。師曰。今日昏晦。
京兆興平和尚
洞山來禮拜。師曰。莫禮老朽。山曰。禮非老朽。師曰。非老朽者。不受禮。山曰。他亦不止。洞山卻問。如何是古佛心。師曰。即汝心是。山曰。雖然如此。猶是某甲疑處。師曰。若恁么即問取木人去。山曰。某甲有一句子。不借諸聖口。師曰。汝試道看。山曰。不是某甲。山辭師曰。甚麼處去。山曰。㳂流無定止。師曰。法身㳂流。報身㳂流。山曰。總不作此解。師乃拊掌。
逍遙和尚
鹿西問。唸唸攀緣。心心永寂。師曰。昨晚也有人恁么道。西曰。道個甚麼。師曰。不知。西曰。請和尚說。師以拂子驀口打。西拂袖便出。師召眾曰。頂門上。著眼。
福溪和尚
僧問。古鏡無瑕時如何。師良久。僧曰。師意如何。師曰。山僧耳背。僧再問。師曰。猶較些子 問。如何是自己。師曰。你問甚麼。曰豈無方便。師曰。你適來問甚麼。曰得恁么顛倒。師曰。今日合吃山僧手裡棒 問。緣散歸空。空歸何所。師乃召僧。僧應諾。師曰。空在何處。曰卻請和尚道。師曰。波斯吃胡椒。
洪州水潦和尚
初參馬祖。問曰。如何是西來的的意。祖曰。禮拜著。師才禮
【現代漢語翻譯】 現代漢語譯本： 僧人侍立在旁。興平和尚問：『今日是幾號？』僧人說：『不知道。』興平和尚說：『我卻記得。』僧人問：『今日是幾號？』興平和尚說：『今日昏暗不明。』
京兆興平和尚
洞山（Dongshan，禪宗大師）前來禮拜。興平和尚說：『不要禮拜老朽的我。』洞山說：『禮拜的不是老朽。』興平和尚說：『不是老朽的，不受禮拜。』洞山說：『他也不止於此。』洞山於是問道：『如何是古佛心？』興平和尚說：『就是你的心。』洞山說：『雖然如此，仍然是弟子疑惑之處。』興平和尚說：『如果這樣，就去問木頭人吧。』洞山說：『弟子有一句話，不借用諸聖的口。』興平和尚說：『你試著說看。』洞山說：『不是弟子。』洞山辭別興平和尚，興平和尚問：『去哪裡？』洞山說：『隨波逐流，沒有固定的去處。』興平和尚說：『法身（Dharmakaya，佛的法性之身）隨波逐流，報身（Sambhogakaya，佛的報應之身）隨波逐流。』洞山說：『總不作這樣的解釋。』興平和尚於是拍手稱讚。
逍遙和尚
鹿西（Luxi，人名）問：『唸唸攀緣，心心永寂。』逍遙和尚說：『昨晚也有人這麼說。』鹿西說：『說了個什麼？』逍遙和尚說：『不知道。』鹿西說：『請和尚說。』逍遙和尚用拂子朝他口上打去。鹿西拂袖便走。逍遙和尚召集眾人說：『頂門上，要著眼。』
福溪和尚
僧人問：『古鏡沒有瑕疵時如何？』福溪和尚沉默良久。僧人問：『師父的意思如何？』福溪和尚說：『山僧我耳朵不好。』僧人再次問。福溪和尚說：『還是比較好些。』僧人問：『如何是自己？』福溪和尚說：『你問什麼？』僧人說：『難道沒有方便之法嗎？』福溪和尚說：『你剛才問什麼？』僧人說：『變得如此顛倒。』福溪和尚說：『今天合該吃山僧我手裡的棒子。』僧人問：『緣散歸空，空歸何處？』福溪和尚於是叫那個僧人。僧人應諾。福溪和尚說：『空在哪裡？』僧人說：『請和尚說。』福溪和尚說：『波斯人吃胡椒。』
洪州水潦和尚
最初參拜馬祖（Mazu，禪宗大師）時，問道：『如何是西來的的意？』馬祖說：『禮拜著。』水潦和尚才禮拜
【English Translation】 English version: A monk was standing in attendance. Master Xingping asked, 'What day is it today?' The monk replied, 'I don't know.' The Master said, 'I remember it.' The monk asked, 'What day is it today?' The Master said, 'Today is dark and obscure.'
Venerable Xingping of Jingzhao
Dongshan (Dongshan, a Zen master) came to pay respects. The Master said, 'Don't bow to this old and decaying one.' Dongshan said, 'The bow is not to the old and decaying.' The Master said, 'That which is not old and decaying does not receive bows.' Dongshan said, 'It is not limited to that.' Dongshan then asked, 'What is the mind of the ancient Buddha?' The Master said, 'It is your mind.' Dongshan said, 'Even so, it is still a point of doubt for me.' The Master said, 'If that's the case, then go ask a wooden man.' Dongshan said, 'I have a saying that does not borrow the mouths of the sages.' The Master said, 'Try to say it.' Dongshan said, 'It is not me.' Dongshan took his leave. The Master asked, 'Where are you going?' Dongshan said, 'Following the flow, with no fixed destination.' The Master said, 'The Dharmakaya (Dharmakaya, the body of the Dharma) follows the flow, the Sambhogakaya (Sambhogakaya, the body of bliss) follows the flow.' Dongshan said, 'I do not interpret it that way at all.' The Master then clapped his hands in approval.
Venerable Xiaoyao
Luxi (Luxi, a person's name) asked, 'Thought after thought clinging, heart after heart eternally still.' The Master said, 'Someone else said that last night.' Luxi said, 'Said what?' The Master said, 'I don't know.' Luxi said, 'Please, Master, tell me.' The Master struck him in the mouth with his whisk. Luxi flicked his sleeve and left. The Master called to the assembly, 'On the crown of your head, open your eyes.'
Venerable Fuxi
A monk asked, 'What is it like when an ancient mirror is without flaw?' The Master remained silent for a long time. The monk asked, 'What is the Master's meaning?' The Master said, 'This mountain monk is hard of hearing.' The monk asked again. The Master said, 'It's a little better.' A monk asked, 'What is the self?' The Master said, 'What are you asking?' The monk said, 'Is there no expedient means?' The Master said, 'What did you ask just now?' The monk said, 'It has become so inverted.' The Master said, 'Today you deserve a beating from this mountain monk's hand.' A monk asked, 'When conditions scatter and return to emptiness, where does emptiness return?' The Master then called to the monk. The monk responded. The Master said, 'Where is emptiness?' The monk said, 'Please, Master, tell us.' The Master said, 'A Persian eating pepper.'
Venerable Shuiliao of Hongzhou
When he first visited Mazu (Mazu, a Zen master), he asked, 'What is the meaning of the coming from the West?' Mazu said, 'Bow down.' Only then did Shuiliao bow.
拜。祖乃當胸蹋倒。師大悟。起來拊掌。呵呵大笑曰。也大奇。也大奇。百千三昧。無量妙義。祇向一毫頭上。識得根源去。禮謝而退。住后每告眾曰。自從一吃馬祖蹋。直至如今笑不休 有僧。作一圓相。以手撮向師身上。師乃三撥。亦作一圓相。卻指其僧。僧便禮拜。師打。曰這虛頭漢 問。如何是沙門行。師曰。動則影現。覺則冰生 問。如何是佛法大意。師乃拊掌。呵呵大笑。
浮杯和尚
凌行婆來禮拜。師與坐喫茶。婆乃問。盡力道不得底句。分付阿誰。師曰。浮杯無剩語。婆曰。未到浮杯。不妨疑著。師曰。別有長處。不妨拈出。婆斂手哭曰。蒼天中更添冤苦。師無語。婆曰。語不知偏正。理不識倒邪。為人即禍生。後有僧舉似南泉。泉曰。苦哉浮杯。被這老婆摧折一上。婆后聞。笑曰。王老師猶少機關在。澄一禪客。逢見行婆便問。怎生是南泉猶少機關在。婆乃哭曰。可悲可痛。一罔措。婆曰。會么。一合掌而立。婆曰。伎死禪和。如麻似粟。一舉似趙州。州曰。我若見這臭老婆問教口啞。一曰。未審。和尚怎生問他。州便打。一曰。為甚麼卻打某甲。州曰。似這伎死漢不打。更待幾時。連打數棒。婆聞卻曰。趙州合吃婆手裡棒。后僧舉似趙州。州哭曰。可悲可痛。婆聞此語。合掌嘆曰。
【現代漢語翻譯】 現代漢語譯本： 拜（僧人名）。馬祖（指馬祖道一禪師）便用腳朝他胸口踢去。僧人大徹大悟，跳起來拍手，哈哈大笑說：『真奇妙！真奇妙！百千種三昧，無量妙義，竟然只是在這一根毫毛的頂端，就找到了根源。』於是向馬祖行禮感謝後退下。後來馬祖每次告訴眾人說：『自從被馬祖踢了一腳，直到現在還笑個不停。』 有僧人畫了一個圓圈，用手撮向馬祖身上。馬祖便三次撥開，也畫了一個圓圈，然後指著那個僧人。僧人便要禮拜，馬祖便打他，說：『你這虛頭漢！』 有僧人問：『什麼是沙門（指出家修道的人）的修行？』馬祖說：『動則影子顯現，覺悟則冰塊產生。』 有僧人問：『什麼是佛法的大意？』馬祖便拍手，哈哈大笑。
浮杯和尚
凌行婆來禮拜。浮杯和尚讓她坐下喝茶。凌行婆便問：『用盡全力也說不出的那句話，交付給誰了？』浮杯和尚說：『浮杯沒有多餘的話。』凌行婆說：『還沒到浮杯的境界，不妨先懷疑著。』浮杯和尚說：『另有長處，不妨拿出來。』凌行婆收起手哭著說：『蒼天之中更增添冤屈和痛苦。』浮杯和尚無語。 凌行婆說：『說話不知偏正，理不識倒邪，為人處世就會招來禍患。』後來有僧人把這件事告訴南泉普愿禪師，南泉說：『可憐的浮杯，被這老太婆摧折了一次。』凌行婆後來聽說了，笑著說：『王老師（指南泉普愿禪師）還缺少一些機鋒。』 澄一禪客遇到凌行婆便問：『怎麼是南泉還缺少一些機鋒？』凌行婆便哭著說：『可悲可痛！』澄一禪客不知所措。凌行婆說：『會么？』澄一禪客合掌而立。凌行婆說：『裝死的禪和子，多如麻，賤如粟。』澄一禪客把這件事告訴趙州從諗禪師，趙州說：『我如果見到這臭老太婆，要問得她說不出話來。』澄一禪客說：『不知道和尚您怎麼問她？』趙州便打他。澄一禪客說：『為什麼卻打我？』趙州說：『像你這種裝死的漢子不打，更要等到什麼時候？』連續打了數棒。凌行婆聽說后說：『趙州應該吃我手裡的棒子。』後來有僧人把這件事告訴趙州，趙州哭著說：『可悲可痛！』凌行婆聽到這話，合掌嘆息說：
【English Translation】 English version: Bai (a monk's name). Mazu (referring to Zen Master Mazu Daoyi) kicked him in the chest. The monk had a great enlightenment, jumped up, clapped his hands, and laughed loudly, saying, 'How wonderful! How wonderful! Hundreds of thousands of Samadhis, immeasurable wonderful meanings, are found at the tip of a single hair!' Then he bowed to Mazu in gratitude and retreated. Later, Mazu often told the assembly, 'Since being kicked by Mazu, I haven't stopped laughing until now.' A monk drew a circle and scooped it towards Mazu with his hand. Mazu brushed it away three times, also drew a circle, and then pointed at the monk. The monk was about to bow, but Mazu hit him, saying, 'You phony!' A monk asked, 'What is the practice of a Shramana (referring to a monk who has left home to cultivate the Way)?' Mazu said, 'When there is movement, a shadow appears; when there is awakening, ice is formed.' A monk asked, 'What is the great meaning of the Buddha-dharma?' Mazu clapped his hands and laughed loudly.
Monk Fubei
Ling Xingpo came to pay her respects. Monk Fubei offered her a seat and tea. Ling Xingpo then asked, 'Who is entrusted with the sentence that cannot be spoken even with all one's strength?' Monk Fubei said, 'Fubei has no superfluous words.' Ling Xingpo said, 'Before reaching the realm of Fubei, it is okay to doubt first.' Monk Fubei said, 'There are other strengths, it is okay to bring them out.' Ling Xingpo folded her hands and cried, saying, 'Adding more injustice and suffering in the heavens!' Monk Fubei was silent. Ling Xingpo said, 'Speaking without knowing what is right and wrong, not recognizing what is upside down and evil, will bring disaster to people.' Later, a monk told this to Zen Master Nanquan Puyuan, Nanquan said, 'Poor Fubei, he was crushed once by this old woman.' Ling Xingpo later heard about it and laughed, saying, 'Teacher Wang (referring to Zen Master Nanquan Puyuan) still lacks some sharpness.' Zen traveler Chengyi met Ling Xingpo and asked, 'How is it that Nanquan still lacks some sharpness?' Ling Xingpo then cried and said, 'How sad and painful!' Zen traveler Chengyi was at a loss. Ling Xingpo said, 'Do you understand?' Zen traveler Chengyi put his palms together and stood. Ling Xingpo said, 'The dead-acting Zen monks are as numerous as hemp and as cheap as millet.' Zen traveler Chengyi told this to Zen Master Zhaozhou Congshen, Zhaozhou said, 'If I see this stinky old woman, I will ask her until she can't speak.' Zen traveler Chengyi said, 'I don't know how the monk would ask her?' Zhaozhou then hit him. Zen traveler Chengyi said, 'Why are you hitting me?' Zhaozhou said, 'If I don't hit a dead-acting guy like you, when will I wait?' He hit him several times in a row. Ling Xingpo heard about it and said, 'Zhaozhou should eat the stick in my hand.' Later, a monk told this to Zhaozhou, Zhaozhou cried and said, 'How sad and painful!' Ling Xingpo heard these words, put her palms together and sighed, saying:
趙州眼光。爍破四天下。州令僧問。如何是趙州眼。婆乃豎起拳頭。僧回舉似趙州。州作偈曰。當機覿面提。覿面當機疾。報汝凌行婆。哭聲何得失。婆以偈答曰。哭聲師已曉。已曉復誰知。當時摩竭國。幾喪目前機。
潭州龍山和尚
問僧。甚麼處來。曰老宿處來。師曰。老宿有何言句。句曰說則千句萬句。不說則一字也無。師曰。恁么則蠅子放卵。僧禮拜。師便打 洞山與密師伯經由。見溪流菜葉。洞曰。深山無人。因何有菜隨流。莫有道人居否。乃共議。撥草溪行。五七里間。忽見師嬴形異貌。放下行李。問訊。師曰。此山無路。阇黎從何處來。洞曰。無路且置。和尚從何而入。師曰。我不從雲水來。洞曰。和尚住此山多少時耶。師曰。春秋不涉。洞曰。和尚先住此山先住。師曰。不知。洞曰。為甚麼不知。師曰。我不從人天來。洞曰。和尚得何道理。便住此山。師曰。我見兩個泥牛斗入海直至。於今絕訊息。洞山始具威儀禮拜。便問。如何是主中賓。師曰。青山覆白雲。曰如何是賓中主。師曰。長年不出戶。曰賓主相去幾何。師曰。長江水上波。曰賓主相見。有何言說。師曰。清風拂白月。洞山辭退。師乃述偈曰。三間茅屋從來住。一道神光萬境閑。莫把是非來辨我。浮生穿鑿不相關因茲燒庵。
【現代漢語翻譯】 現代漢語譯本： 趙州（Zhaozhou，禪師名）的眼光，閃耀洞穿整個世界。一位州官帶領僧人問道：『什麼是趙州的眼？』凌行婆（Lingxing Po，一位女居士）便豎起拳頭。僧人回去將此事告訴趙州。趙州作偈說：『當機立斷，直截了當。告訴你凌行婆，哭聲為何時而有，時而無？』凌行婆以偈回覆說：『哭聲你已經明白了，明白了又有誰知道？當時在摩竭國（Magadha，古印度王國），幾乎喪失了眼前的機會。』
潭州龍山和尚（Longshan，禪師名）
問僧人：『從哪裡來？』僧人說：『從老宿（Laoxiu，年長的僧人）那裡來。』和尚說：『老宿有什麼言語？』僧人說：『說起來千言萬語，不說則一字也沒有。』和尚說：『既然這樣，就像蒼蠅產卵一樣。』僧人禮拜。和尚便打了他。
洞山（Dongshan，禪師名）與密師伯（Mishi Bo，禪師名）經過一處，看見溪流中有菜葉。洞山說：『深山裡沒有人，為什麼會有菜隨水流下來？莫非有修行人居住？』於是共同商議，撥開草叢沿著溪流走。走了五七里路，忽然看見一位和尚，形容枯槁，相貌奇異。他們放下行李，上前問訊。和尚說：『此山沒有路，你們從哪裡來？』洞山說：『有沒有路暫且不說，和尚從哪裡進入此山的？』和尚說：『我不從雲水而來。』洞山說：『和尚住在這山裡多久了？』和尚說：『不涉春秋。』洞山說：『是和尚先住此山，還是此山先存在？』和尚說：『不知道。』洞山說：『為什麼不知道？』和尚說：『我不從人天而來。』洞山說：『和尚得到了什麼道理，便住在這山裡？』和尚說：『我看見兩個泥牛（Niniu，泥做的牛）相鬥，一直斗入海中，直到如今也沒有訊息。』洞山這才具足威儀，禮拜，便問：『如何是主中賓？』和尚說：『青山覆蓋白雲。』洞山說：『如何是賓中主？』和尚說：『長年不出戶。』洞山說：『賓與主相距多遠？』和尚說：『長江水上波。』洞山說：『賓主相見，有什麼言語？』和尚說：『清風拂白月。』洞山辭別退下。和尚於是作偈說：『三間茅屋向來居住，一道神光萬境空閑。莫把是非來辨別我，浮生穿鑿不相關。』因此燒掉了庵。
【English Translation】 English version: Zhaozhou's (Zhaozhou, name of a Chan master) eye, shines and penetrates the entire world. A prefect led a monk to ask: 'What is Zhaozhou's eye?' Lingxing Po (Lingxing Po, a female lay Buddhist) then raised her fist. The monk went back and told Zhaozhou about this. Zhaozhou composed a verse saying: 'Act decisively, directly and straightforwardly. Tell you, Lingxing Po, why does the sound of crying sometimes exist and sometimes not?' Lingxing Po replied with a verse saying: 'You have already understood the sound of crying, but who knows that you understand? At that time in Magadha (Magadha, an ancient Indian kingdom), the opportunity before one's eyes was almost lost.'
Longshan (Longshan, name of a Chan master) of Tanzhou
Asked a monk: 'Where do you come from?' The monk said: 'I come from the place of the old monk (Laoxiu, an elderly monk).' The monk said: 'What words does the old monk have?' The monk said: 'When speaking, there are thousands of words, but when not speaking, there is not a single word.' The monk said: 'In that case, it's like a fly laying eggs.' The monk bowed. The monk then hit him.
Dongshan (Dongshan, name of a Chan master) and Mishi Bo (Mishi Bo, name of a Chan master) passed by a place and saw vegetable leaves in the stream. Dongshan said: 'There is no one in the deep mountains, why are there vegetables flowing down the stream? Could it be that there are practitioners living here?' So they discussed together, parted the grass and walked along the stream. After walking five or seven miles, they suddenly saw a monk, emaciated and with a strange appearance. They put down their luggage and went forward to inquire. The monk said: 'There is no road in this mountain, where did you come from?' Dongshan said: 'Let's not talk about whether there is a road for now, where did the monk enter this mountain from?' The monk said: 'I did not come from clouds and water.' Dongshan said: 'How long has the monk lived in this mountain?' The monk said: 'Not involving spring and autumn.' Dongshan said: 'Did the monk live in this mountain first, or did this mountain exist first?' The monk said: 'I don't know.' Dongshan said: 'Why don't you know?' The monk said: 'I did not come from humans or gods.' Dongshan said: 'What principle did the monk attain, that he lives in this mountain?' The monk said: 'I saw two mud oxen (Niniu, oxen made of mud) fighting, fighting all the way into the sea, and there has been no news until now.' Only then did Dongshan fully show his dignity, bowed, and asked: 'What is the guest within the host?' The monk said: 'Green mountains cover white clouds.' Dongshan said: 'What is the host within the guest?' The monk said: 'Not leaving the house for many years.' Dongshan said: 'How far apart are the guest and the host?' The monk said: 'Waves on the Yangtze River.' Dongshan said: 'When the guest and host meet, what words are there?' The monk said: 'Clear wind brushes the white moon.' Dongshan bid farewell and retreated. The monk then composed a verse saying: 'Three thatched huts have always been lived in, one divine light makes myriad realms free. Do not use right and wrong to distinguish me, worldly speculations are irrelevant.' Therefore, he burned down the hermitage.
入深山不見。後人號為隱山和尚。
襄州居士龐蘊
衡州衡陽縣人。字道玄。世本儒業。少悟塵勞。志求真諦。唐貞元初。謁石頭乃問。不與萬法為侶者。是甚麼人。頭以手掩其口。豁然有省。后與丹霞為友。一日石頭問曰。子見老僧以來。日用事作么生。士曰。若問日用事。即無開口處。乃呈偈曰。日用事無別。唯吾自偶諧。頭頭非取捨。處處沒張乖。朱紫誰為號。丘山絕點埃。神通並妙用。運水及搬柴。頭然之。問。子以緇耶素耶。士曰。愿從所慕。遂不剃染 后參馬祖問曰。不與萬法為侶者。是甚麼人。祖曰。待汝一口吸盡西江水。即向汝道。士于言下。頓領元旨。乃留駐參承二載。有偈曰。有男不婚。有女不嫁。大家團圞頭。共說無生話。自爾機辯迅捷。諸方向之 因辭藥山。山命十禪客。相送至門首。士乃指空中雪曰。好雪片片。不落別處。有全禪客。曰落在甚處。士遂與一掌。全曰。也不得草草。士曰。恁么稱禪客。閻羅老子。未放你在。全曰。居士作么生。士又掌曰。眼見如盲。口說如啞 嘗游講肆。隨喜金剛經。至無我無人處。致問曰。座主。既無我無人。是誰講誰聽。主無對。士曰。某甲雖是俗人。粗知信向。主曰祇如居士意作么生。士以偈答曰。無我復無人。作么有疏親。勸君休歷
【現代漢語翻譯】 現代漢語譯本： 入深山後便不見蹤影。後人稱他為隱山和尚。 襄州（Xiangzhou，地名）居士龐蘊（Pang Yun，人名） 衡州（Hengzhou，地名）衡陽縣（Hengyang County，地名）人。字道玄（Daoxuan，字）。世代以儒學為業。年輕時覺悟到世俗的勞苦，立志尋求真諦。唐貞元（Zhenyuan，年號）初年，拜訪石頭（Shitou，人名，指石頭希遷禪師），問道：『不與萬法為伴侶的是什麼人？』石頭用手摀住他的嘴。龐蘊豁然領悟。後來與丹霞（Danxia，人名，指丹霞天然禪師）為友。一日，石頭問他說：『自從你見到老僧以來，每天的日常事務是怎樣做的？』龐蘊說：『如果問我日常事務，我就無從開口。』於是呈上一偈說：『日用事無別，唯吾自偶諧。頭頭非取捨，處處沒張乖。朱紫誰為號，丘山絕點埃。神通並妙用，運水及搬柴。』石頭表示認可。問：『你打算出家還是在家？』龐蘊說：『願意聽從我所仰慕的。』於是沒有剃度也沒有染衣。後來參拜馬祖（Mazu，人名，指馬祖道一禪師），問道：『不與萬法為伴侶的是什麼人？』馬祖說：『等你一口吸盡西江（Xi River，地名）水，我就告訴你。』龐蘊在言下，頓時領悟了根本宗旨。於是留下住了兩年。有一偈說：『有男不婚，有女不嫁，大家團圞頭，共說無生話。』從此以後，機智敏捷，各方人士都向他請教。因為要辭別藥山（Yaoshan，地名，指藥山惟儼禪師），藥山命十個禪客送他到門口。龐蘊於是指著空中的雪說：『好雪片片，不落別處。』有個全禪客說：『落在什麼地方？』龐蘊就打了他一掌。全禪客說：『也不要這麼草率。』龐蘊說：『像你這樣稱作禪客，閻羅老子（Yanluo，神名，指閻王）還沒放過你呢。』全禪客說：『居士你怎麼樣？』龐蘊又打了他一掌說：『眼見如盲，口說如啞。』曾經遊歷講經場所，隨喜聽聞《金剛經》（Diamond Sutra）。聽到『無我無人』之處，提問道：『座主（Zuozhu，對講經者的尊稱），既然無我無人，是誰講誰聽？』講經者無言以對。龐蘊說：『我雖然是俗人，也粗略知道一些信奉的道理。』講經者說：『那麼居士你認為怎麼樣？』龐蘊用偈回答說：『無我復無人，作么有疏親。勸君休歷 』
【English Translation】 English version: He entered deep into the mountains and was never seen again. Later generations called him Layman Yinshan (Hidden Mountain Monk). Layman Pang Yun (Pang Yun, a person's name, meaning Cloud Mound) of Xiangzhou (Xiangzhou, a place name). He was from Hengyang County (Hengyang County, a place name) in Hengzhou (Hengzhou, a place name). His courtesy name was Daoxuan (Daoxuan, a courtesy name). His family had been Confucian scholars for generations. In his youth, he awakened to the toils of the world and resolved to seek the true meaning. In the early years of the Zhenyuan (Zhenyuan, an era name) period of the Tang Dynasty, he visited Shitou (Shitou, a person's name, referring to Chan Master Shitou Xiqian) and asked: 'What kind of person is not a companion to the myriad dharmas?' Shitou covered his mouth with his hand. Pang Yun suddenly had an awakening. Later, he became friends with Danxia (Danxia, a person's name, referring to Chan Master Danxia Tianran). One day, Shitou asked him: 'Since you met this old monk, how have you been handling your daily affairs?' Pang Yun said: 'If you ask me about daily affairs, I have nothing to say.' Then he presented a verse saying: 'Daily affairs are no different, only I myself occasionally harmonize. Head by head, there is no taking or rejecting, everywhere there is no contrived strangeness. Who calls it vermilion or purple? The hills and mountains are free from a speck of dust. Supernatural powers and wondrous functions, carrying water and chopping firewood.' Shitou approved of it. He asked: 'Do you intend to be a monk or a layman?' Pang Yun said: 'I wish to follow what I admire.' So he neither shaved his head nor dyed his clothes. Later, he visited Mazu (Mazu, a person's name, referring to Chan Master Mazu Daoyi) and asked: 'What kind of person is not a companion to the myriad dharmas?' Mazu said: 'When you have drunk all the water of the West River (Xi River, a place name) in one gulp, I will tell you.' Pang Yun immediately understood the fundamental principle upon hearing these words. So he stayed for two years. He had a verse saying: 'There are sons who do not marry, there are daughters who do not wed, everyone gathers together, talking about the unproduced.' From then on, he was quick-witted and sharp, and people from all directions sought his advice. Because he was about to leave Yaoshan (Yaoshan, a place name, referring to Chan Master Yaoshan Weiyan), Yaoshan ordered ten Chan practitioners to see him off at the gate. Pang Yun then pointed to the snow in the sky and said: 'Good snow, flake by flake, not falling anywhere else.' A Chan practitioner named Quan said: 'Where does it fall?' Pang Yun slapped him. Quan said: 'Don't be so hasty.' Pang Yun said: 'Calling yourself a Chan practitioner like that, Yama (Yanluo, a deity's name, referring to the King of Hell) hasn't let you go yet.' Quan said: 'What about you, Layman?' Pang Yun slapped him again and said: 'Seeing with eyes as if blind, speaking with mouth as if mute.' He once visited a lecture hall and happily listened to the Diamond Sutra (Diamond Sutra). When he heard the part about 'no self, no person,' he asked: 'Master of the Seat (Zuozhu, an honorific title for the lecturer), since there is no self and no person, who is speaking and who is listening?' The lecturer was speechless. Pang Yun said: 'Although I am a layman, I roughly know some of the principles of faith.' The lecturer said: 'Then what do you think, Layman?' Pang Yun answered with a verse: 'No self and no person, how can there be distant or close relatives? I advise you to stop going through '
座。不似直求真。金剛般若性。外絕一纖塵。我聞並信受。總是假名陳。主聞偈。欣然仰嘆。居士所至之處。老宿多往復問酬。皆隨機應響。非格量軌轍之可拘也 元和中。北遊襄漢。隨處而居。有女名靈照。常鬻竹漉籬。以供朝夕 士有偈曰。心如境亦如。無實亦無虛。有亦不管。無亦不拘。不是賢聖。了事凡夫。易復易。即此五蘊有真智。十方世界一乘同。無相法身豈有二。若舍煩惱入菩提。不知何方有佛地。護生須是殺。殺盡始安居。會得箇中意。鐵船水上浮 士坐次。問靈照曰。古人道。明明百草頭。明明祖師意。如何會。照曰。老老大大。作這個語話。士曰。你作么生。照曰。明明百草頭。明明祖師意。士乃笑 士因賣竹漉籬。下橋吃撲。靈照見。亦去爺邊倒。士曰。你作甚麼。照曰。見爺倒地。某甲相扶 士將入滅。謂靈照曰。視日早晚。及午以報。照遽報。日已中矣。而有蝕也。士出戶觀次。靈照即登父座。合掌坐亡。士笑曰。我女鋒捷矣。於是更延七日。州牧于公頔。問疾次。士謂之曰。但願空諸所有。慎勿實諸所無。來去世間皆如影響。言訖。枕于公膝而化。遺命焚棄江湖。有詩偈三百餘篇。傳於世。
五燈全書卷第六 卍新續藏第 81 冊 No. 1571 五燈全書(第1卷-第3
【現代漢語翻譯】 座。不像直接追求真理。金剛般若的自性，外在隔絕一絲塵埃。我聽聞並信受，總歸是假借名相陳述。主持聽了偈語，欣然仰慕讚歎。居士所到的地方，老修行們多次往來問答，都隨機應變，不是固定的模式可以拘束的。元和年間，北遊襄漢（地名），隨處居住。有個女兒名叫靈照，經常賣竹製的濾籬，來供給早晚的生計。有位士人有偈語說：『心如境也如，無實也無虛。有也不管，無也不拘。不是賢聖，了事的凡夫。容易啊容易，這五蘊之中有真智。十方世界一乘相同，無相法身哪裡有二？如果捨棄煩惱進入菩提（覺悟），不知道何方才有佛地。護生必須殺，殺盡才安居。會得其中的意思，鐵船也能在水上漂浮。』士人坐著的時候，問靈照說：『古人說，明明百草頭，明明祖師意，如何理解？』靈照說：『老老大大，說這種話。』士人說：『你怎麼樣理解？』靈照說：『明明百草頭，明明祖師意。』士人於是笑了。士人因為賣竹濾籬，下橋時跌倒。靈照看見了，也跑到父親身邊倒下。士人說：『你做什麼？』靈照說：『看見父親倒地，我來攙扶。』士人將要入滅時，告訴靈照說：『看太陽的早晚，到中午時告訴我。』靈照立刻回報說：『太陽已經到中午了，而且有日蝕。』士人走出屋外觀看，靈照就登上父親的座位，合掌坐化。士人笑著說：『我的女兒真敏捷啊！』於是又延續了七天。州牧于公頔（人名）來問候病情，士人對他說：『但願空掉一切所有，謹慎不要把一切所無當真。來去世間都如影響。』說完，枕在於公頔的膝上而去世。遺命焚燒后拋棄在江湖。有詩偈三百餘篇，流傳於世。 《五燈全書》卷第六 卍新續藏第81冊 No. 1571 《五燈全書》(第1卷-第3卷)
【English Translation】 Sitting. It's not like directly seeking the truth. The nature of the Vajra Prajna (Diamond Wisdom), externally isolates a single speck of dust. I hear and believe, ultimately stated through borrowed names and forms. The host, upon hearing the verse, admiringly praised. Wherever the layman goes, old practitioners frequently engage in back-and-forth questions and answers, all responding according to circumstances, not bound by fixed patterns. During the Yuanhe era, he traveled north to Xianghan (place name), residing wherever he went. He had a daughter named Lingzhao, who often sold bamboo filtering baskets to provide for their morning and evening sustenance. A scholar had a verse saying: 'The mind is like the environment, both are like, neither real nor empty. Not caring about existence, not bound by non-existence. Not a sage, but an ordinary person who finishes matters. Easy, easy, within these five aggregates there is true wisdom. The ten directions of the world share the same One Vehicle, how could the formless Dharmakaya (Dharma body) be two? If you abandon afflictions to enter Bodhi (enlightenment), I don't know where the Buddha land is. Protecting life requires killing, only by killing completely can one live in peace. Understanding the meaning within, an iron boat can float on water.' While the scholar was sitting, he asked Lingzhao, 'The ancients said, 'Clearly, the top of every blade of grass, clearly, the meaning of the Patriarch.' How do you understand it?' Lingzhao said, 'Old, old, making such statements.' The scholar said, 'How do you understand it?' Lingzhao said, 'Clearly, the top of every blade of grass, clearly, the meaning of the Patriarch.' The scholar then laughed. Because the scholar was selling bamboo filtering baskets, he fell while going down a bridge. Seeing this, Lingzhao also went to her father's side and fell down. The scholar said, 'What are you doing?' Lingzhao said, 'Seeing father fall to the ground, I am here to help.' When the scholar was about to enter Nirvana (death), he told Lingzhao, 'Watch the time of the sun, and tell me when it is noon.' Lingzhao immediately reported, 'The sun is already at noon, and there is an eclipse.' The scholar went out to watch, and Lingzhao ascended her father's seat, joined her palms, and passed away in meditation. The scholar laughed and said, 'My daughter is truly quick-witted!' Thus, he extended his life for another seven days. The governor, Yu Gongdi (person name), came to inquire about his illness, and the scholar said to him, 'Only wish to empty all that exists, and be careful not to make real all that does not exist. Coming and going in the world are like echoes.' After speaking, he rested his head on Yu Gongdi's lap and passed away. He left instructions to be cremated and scattered in the rivers and lakes. He had over three hundred poems and verses, which are passed down in the world. Volume 6 of the Complete Book of the Five Lamps Supplement to the Buddhist Canon, Volume 81, No. 1571, Complete Book of the Five Lamps (Volumes 1-3)
3卷)
五燈全書卷第七
京都聖感禪寺住持(臣)僧 (超永) 編輯
京都古華嚴寺住持(臣)僧 (超揆) 校閱 進呈
南嶽下三世
百丈海禪師法嗣
洪州黃檗希運禪師
閩人也。幼于本州黃檗山出家。額間隆起如珠。音辭朗潤。志意沖澹。后游天臺。逢一僧。與之言笑。如舊相識。熟視之。目光射人。乃偕行。屬澗水暴漲。捐笠植杖而止。其僧率師同渡。師曰。兄要渡自渡。彼即褰衣躡波。若履平地。回顧曰。渡來渡來。師曰咄這自了漢。吾早知當斫汝脛其僧嘆曰。真大乘法器。我所不及。言訖不見 師后游京師。因人啓發。乃往參百丈。丈問。巍巍堂堂。從何方來。師曰。巍巍堂堂。從嶺南來。丈曰。巍巍堂堂。當爲何事。師曰。巍巍堂堂。不為別事。使禮拜問曰。從上宗乘。如何指來。丈良久。師曰。不可教後人斷絕去也。丈曰。將謂汝是個人。乃起入方丈。師隨後入曰。某甲特來。丈曰。若爾則他后不得孤負吾 丈一日問師。甚麼處去來。曰大雄山下。采菌子來。丈曰。還見大蟲么。師便作虎聲。丈拈斧作斫勢。師即打丈一摑。丈吟吟而笑。便歸。上堂曰。大雄山下。有一大蟲。汝等諸人。也須好看。百丈老漢。今日親遭一口 師在南泉。普請擇菜
【現代漢語翻譯】 現代漢語譯本 《五燈全書》卷第七
京都聖感禪寺住持(臣)僧 (超永) 編輯
京都古華嚴寺住持(臣)僧 (超揆) 校閱 進呈
南嶽下三世
百丈海禪師法嗣
洪州黃檗希運禪師
閩地人。年幼時在本州黃檗山出家。額頭中間隆起，像一顆珠子。聲音洪亮圓潤。志向意趣沖和淡泊。後來遊歷天臺山，遇到一位僧人，與他談笑，好像老相識一樣。仔細看那位僧人，目光逼人。於是就和他一起同行。走到一條澗水邊，遇到山洪暴漲，那位僧人就丟掉斗笠，插下枴杖停了下來。那位僧人示意禪師一起渡水，禪師說：『你要渡自己渡過去。』 那位僧人就提起衣角，踩著水波，好像走在平地上一樣。回頭說：『過來呀，過來呀。』 禪師呵斥道：『咄！你這個自了漢（只求自度的人）！我早就知道應當砍斷你的小腿！』 那位僧人感嘆道：『真是大乘法器（能夠弘揚大乘佛法的人），我比不上你。』 說完就不見了。禪師後來遊歷京師，因為有人啓發，於是前往參拜百丈禪師。百丈禪師問：『巍巍堂堂（形容氣宇軒昂），從什麼地方來？』 禪師說：『巍巍堂堂，從嶺南來。』 百丈禪師說：『巍巍堂堂，應當做什麼事？』 禪師說：『巍巍堂堂，不為別的事。』 於是禮拜，問道：『從上宗乘（禪宗），如何指示？』 百丈禪師沉默了很久。禪師說：『不可教後人斷絕去也（不能讓後人斷絕傳承）。』 百丈禪師說：『我以為你是個可造之材。』 於是起身進入方丈室。禪師隨後也進入方丈室，說：『某甲（我）特地前來。』 百丈禪師說：『如果這樣，那麼以後就不能辜負我。』
百丈禪師有一天問禪師：『什麼地方回來？』 禪師說：『大雄山（指寺院）下，采蘑菇回來。』 百丈禪師說：『還看見老虎了嗎？』 禪師就學老虎叫的聲音。百丈禪師拿起斧頭，做出要砍的姿勢。禪師就打了百丈禪師一巴掌。百丈禪師哼哼地笑著，就回去了。上堂說法時說：『大雄山下，有一隻老虎，你們這些人，也要好好地看護。百丈老漢，今天親身捱了一口。』 禪師在南泉（地名），和大眾一起普請擇菜（集體勞動，揀選蔬菜）。
【English Translation】 English version The Complete Book of the Five Lamps, Volume 7
Edited by (Minister) Monk Chao Yong, Abbot of Shenggan Monastery, Kyoto
Proofread and Presented by (Minister) Monk Chao Kui, Abbot of Gu Huayan Monastery, Kyoto
Third Generation under Nanyue
Dharma Successor of Zen Master Baizhang Hai
Zen Master Huangbo Xiyun of Hongzhou
A person from Min (Fujian). He left home at Huangbo Mountain in his native prefecture at a young age. He had a raised bump on his forehead like a pearl. His voice was clear and resonant. His will and intentions were peaceful and detached. Later, he traveled to Tiantai Mountain and met a monk. They spoke and laughed together as if they were old acquaintances. Upon closer inspection, the monk's gaze was piercing. So they traveled together. When they reached a mountain stream, they encountered a flash flood. The monk discarded his bamboo hat and planted his staff, stopping there. The monk urged the master to cross with him. The master said, 'If you want to cross, cross yourself.' The monk then lifted his robe and stepped on the waves as if walking on flat ground. He looked back and said, 'Come over, come over.' The master scolded, 'Bah! You self-liberated fool! I knew I should chop off your shins!' The monk sighed, 'Truly a vessel of the Great Vehicle (Mahayana), I am not your equal.' After saying this, he disappeared. Later, the master traveled to the capital city. Inspired by someone, he went to visit Baizhang. Baizhang asked, 'Majestic and dignified, where do you come from?' The master said, 'Majestic and dignified, I come from Lingnan.' Baizhang said, 'Majestic and dignified, what should you do?' The master said, 'Majestic and dignified, I do nothing else.' Then he bowed and asked, 'How is the supreme vehicle (Zen school) transmitted?' Baizhang remained silent for a long time. The master said, 'It should not be allowed to be cut off by later generations.' Baizhang said, 'I thought you were someone of worth.' Then he got up and entered his abbot's room. The master followed him in and said, 'I have come especially.' Baizhang said, 'If so, then you must not fail me in the future.'
One day, Baizhang asked the master, 'Where have you been?' He said, 'Below Great Hero Mountain (referring to the monastery), gathering mushrooms.' Baizhang said, 'Did you see a tiger?' The master then made the sound of a tiger. Baizhang picked up an axe and made a chopping gesture. The master then slapped Baizhang. Baizhang smiled and groaned, then returned to his room. He ascended the Dharma hall and said, 'Below Great Hero Mountain, there is a tiger. All of you must be careful. Old Baizhang personally suffered a bite today.' The master was at Nanquan (place name), and together with the assembly, they were universally invited to select vegetables (collective labor, selecting vegetables).
次。泉問甚麼處去。曰擇菜去。泉曰。將甚麼擇。師豎起刀。泉曰。祇解作賓。不解作主。師以刀點三下。泉曰。大家擇菜去 泉一日曰。老僧有牧牛歌。請長老和。師曰。某甲自有師在。師辭南泉。泉門送。提起師笠曰。長老身材沒量大。笠子大小生。師曰。雖然如此。大千世界。總在里許泉曰。王老師聻。師戴笠便行 師在鹽官殿上禮佛次。時唐宣宗為沙彌。問曰。不著佛求。不著法求。不著僧求。長老禮拜。當何所求。師曰。不著佛求。不著法求。不著僧求。常禮如是事。彌曰。用禮何為。師便掌。彌曰。大粗生。師曰。這裡是甚麼所在。說粗說細。隨後又掌 裴相國。鎮宛陵。建禪苑。請師說法。以師酷愛舊山。還以黃檗名之。公一日拓一尊佛于師前。跪曰。請師安名。師召曰。裴休。公應諾。師曰。與汝安名竟。公禮拜 師因有六人新到。五人作禮。中一人提起坐具。作一圓相。師曰。我聞有一隻獵犬甚惡。僧曰。尋𦏪羊聲來。師曰。𦏪羊無聲到汝尋。曰尋𦏪羊跡來。師曰。𦏪羊無跡到汝尋。曰尋𦏪羊蹤來。師曰。𦏪羊無蹤到汝尋。曰與么則死𦏪羊也。師便休去。明日昇堂曰。昨日尋𦏪羊僧出來。僧便出。師曰。昨日公案未了。老僧休去。你作么生。僧無語。師曰。將謂是本色。衲僧元來祇是義學沙門。便
【現代漢語翻譯】 現代漢語譯本： 南泉問道：『你要去哪裡？』 禪師回答：『去擇菜。』 南泉問：『用什麼擇？』 禪師豎起刀。 南泉說：『只會做賓客，不會做主人。』 禪師用刀點了三下。 南泉說：『大家一起擇菜去。』
南泉有一天說：『老僧有牧牛歌，請長老唱和。』 禪師說：『我自有老師在。』 禪師告辭南泉，南泉送他出門，提起禪師的斗笠說：『長老身材如此高大，斗笠卻如此之小。』 禪師說：『雖然如此，大千世界，總在這斗笠里。』 南泉說：『王老師，你怎麼樣呢？』 禪師戴上斗笠便走了。
禪師在鹽官殿上禮佛時，當時的唐宣宗（含義：唐朝皇帝）還是個沙彌（含義：小和尚）。 沙彌問道：『不著意于佛去求，不著意於法去求，不著意于僧去求，長老禮拜，到底要求什麼呢？』 禪師說：『不著意于佛去求，不著意於法去求，不著意于僧去求，只是常常如此禮拜。』 沙彌說：『這樣禮拜有什麼用呢？』 禪師便打了他一掌。 沙彌說：『真粗魯！』 禪師說：『這裡是什麼地方？還說粗說細！』 隨後又打了他一掌。
裴相國（含義：官名），鎮守宛陵，建造禪苑，請禪師說法。因為禪師酷愛舊山，便用黃檗來命名。 裴相國有一天拓印了一尊佛像在禪師面前，跪著說：『請禪師為佛像安名。』 禪師呼喚道：『裴休（含義：人名）。』 裴休應諾。 禪師說：『我已經為你安名完畢了。』 裴休禮拜。
禪師因為有六個新來的僧人，五個人都作禮，其中一個人提起坐具，畫了一個圓相（含義：佛教術語，表示圓滿）。 禪師說：『我聽說有一隻獵犬非常兇惡。』 僧人說：『它循著𦏪羊（含義：一種羊）的聲音而來。』 禪師說：『𦏪羊沒有聲音，你到哪裡去尋？』 僧人說：『它循著𦏪羊的足跡而來。』 禪師說：『𦏪羊沒有足跡，你到哪裡去尋？』 僧人說：『它循著𦏪羊的軌跡而來。』 禪師說：『𦏪羊沒有軌跡，你到哪裡去尋？』 僧人說：『這麼說，是隻死𦏪羊了。』 禪師便停止了問話。 第二天升堂說法時說：『昨天那個尋𦏪羊的僧人出來。』 僧人便走了出來。 禪師說：『昨天的公案還沒有了結，老僧停止了問話，你又怎麼做呢？』 僧人無話可說。 禪師說：『我以為你是本色衲僧（含義：真正的出家人），原來只是義學沙門（含義：只研究經義的出家人）。』 便離開了。
【English Translation】 English version: Nanquan asked: 'Where are you going?' The Chan master replied: 'Going to pick vegetables.' Nanquan asked: 'What will you use to pick them?' The Chan master raised his knife. Nanquan said: 'You only know how to be a guest, not a host.' The Chan master tapped three times with the knife. Nanquan said: 'Let's all go pick vegetables together.'
One day, Nanquan said: 'This old monk has a herding song. Please, Elder, harmonize with it.' The Chan master said: 'I have my own teacher.' The Chan master bid farewell to Nanquan. Nanquan saw him to the door, picked up the Chan master's hat and said: 'Elder, your figure is so immeasurably large, yet the hat is so small.' The Chan master said: 'Even so, the entire great thousand worlds are all within it.' Nanquan said: 'What about you, Teacher Wang?' The Chan master put on his hat and left.
The Chan master was in the Yanguan Hall, prostrating to the Buddha. At that time, Emperor Xuanzong of Tang (meaning: Emperor of the Tang Dynasty) was still a Shami (meaning: novice monk). The Shami asked: 'Not seeking through the Buddha, not seeking through the Dharma, not seeking through the Sangha, what exactly are you seeking when you prostrate, Elder?' The Chan master said: 'Not seeking through the Buddha, not seeking through the Dharma, not seeking through the Sangha, I simply always prostrate in this way.' The Shami said: 'What is the use of prostrating like this?' The Chan master then slapped him. The Shami said: 'How crude!' The Chan master said: 'What kind of place is this? Speaking of crude and refined!' Then he slapped him again.
Chancellor Pei (meaning: official title), garrisoning Wanling, built a Chan monastery and invited the Chan master to expound the Dharma. Because the Chan master deeply loved his old mountain, he named it Huangbo. One day, Chancellor Pei had a Buddha image rubbed onto paper in front of the Chan master, knelt down and said: 'Please, Chan master, give the Buddha image a name.' The Chan master called out: 'Pei Xiu (meaning: a person's name).' Pei Xiu responded. The Chan master said: 'I have already finished giving you a name.' Pei Xiu prostrated.
Because there were six new monks, five of them made obeisance. One of them raised his sitting cloth and drew a circle (meaning: a Buddhist term, representing completeness). The Chan master said: 'I heard there is a very fierce hunting dog.' The monk said: 'It comes seeking the sound of a 𦏪 sheep (meaning: a type of sheep).' The Chan master said: 'The 𦏪 sheep has no sound, where will you seek it?' The monk said: 'It comes seeking the tracks of a 𦏪 sheep.' The Chan master said: 'The 𦏪 sheep has no tracks, where will you seek it?' The monk said: 'It comes seeking the traces of a 𦏪 sheep.' The Chan master said: 'The 𦏪 sheep has no traces, where will you seek it?' The monk said: 'In that case, it is a dead 𦏪 sheep.' The Chan master then stopped questioning. The next day, when ascending the Dharma hall, he said: 'The monk who was seeking the 𦏪 sheep yesterday, come out.' The monk then came out. The Chan master said: 'Yesterday's case is not yet settled. The old monk stopped questioning, what will you do?' The monk had nothing to say. The Chan master said: 'I thought you were a genuine mendicant monk (meaning: a true renunciate), but you are originally just a scholarly Shami (meaning: a monk who only studies the scriptures).' Then he left.
打趁出 師一日捏拳曰天下。老和尚。總在這裡。我若放一線道。從汝七縱八橫。若不放過。不消一捏。僧問。放一線道時如何。師曰。七縱八橫。曰不放過不消一捏時如何。師曰。普 裴相國。一日請師至郡。以所解一編呈師。師接置於座。略不披閱。良久曰。會么。裴曰未測。師曰。若便恁么會得。猶較些子。若也形於紙墨。何有吾宗。裴乃贈詩一章曰。自從大士傳心印。額有圓珠七尺身。掛錫十年棲蜀水。浮杯今日渡漳濵。一千龍象隨高步。萬里香花結勝因。擬欲事師為弟子。不知將法付何人。師亦無喜色。自爾黃檗門風。盛于江表矣 一日上堂。大眾雲集。乃曰。汝等諸人。欲何所求。以拄杖趁之。大眾不散。師卻復坐曰。汝等諸人。儘是噇酒糟漢。恁么行腳。取笑於人。但見八百一千人處便去。不可圖他熱鬧也。老漢行腳時。或遇草根下有一個漢。便從頂門上一錐。看他若知痛癢。可以布袋盛米供養他。總似汝如此容易。何處更有今日事也。汝等既稱行腳。亦須著些精神好。還知道大唐國內無禪師么。時有僧問。諸方尊宿。盡聚眾開化。為甚麼卻道無禪師。師曰。不道無禪。祇是無師。阇黎不見。馬大師下有八十四人坐道場。得馬師正法眼者。止三兩人。廬山歸宗和尚。是其一。夫出家人。須知有從上來事
【現代漢語翻譯】 現代漢語譯本： 打趁（dǎ chèn，驅趕）出，師一日捏拳說：『天下老和尚，總在這裡。我若放一線道，任你七縱八橫；若不放過，不消一捏。』僧人問：『放一線道時如何？』師說：『七縱八橫。』又問：『不放過不消一捏時如何？』師說：『普。』 裴相國（péi xiàng guó，裴休，唐朝宰相）一日請師至郡，以所解一編呈師。師接過來放在座位上，略不翻閱。過了很久說：『會么？』裴說：『未測。』師說：『若便恁么會得，猶較些子；若也形於紙墨，何有吾宗？』裴乃贈詩一章說：『自從大士（dà shì，指禪宗祖師）傳心印，額有圓珠七尺身。掛錫（guà xī，指僧人雲遊）十年棲蜀水，浮杯今日渡漳濵（zhāng bīn，漳水邊）。一千龍象（lóng xiàng，比喻傑出人才）隨高步，萬里香花結勝因。擬欲事師為弟子，不知將法付何人？』師亦無喜色。自此黃檗（huáng bò，黃檗希運禪師）門風，盛于江表矣。 一日上堂，大眾雲集。乃說：『汝等諸人，欲何所求？』以拄杖驅趕他們，大眾不散。師卻復坐說：『汝等諸人，儘是噇（chuàng，吃）酒糟漢。恁么（rèn me，這樣）行腳，取笑於人。但見八百一千人處便去，不可圖他熱鬧也。老漢行腳時，或遇草根下有一個漢，便從頂門上一錐，看他若知痛癢，可以布袋盛米供養他。總似汝如此容易，何處更有今日事也？汝等既稱行腳，亦須著些精神好。還知道大唐國內無禪師么？』 時有僧問：『諸方尊宿（zūn xiǔ，德高望重的僧人），盡聚眾開化，為甚麼卻道無禪師？』師說：『不道無禪，祇（zhǐ，只是）是無師。阇黎（shé lí，梵語，指弟子）不見，馬大師（mǎ dà shī，馬祖道一禪師）下有八十四人坐道場，得馬師正法眼者，止三兩人。廬山歸宗和尚（lú shān guī zōng hé shàng，歸宗智常禪師），是其一。夫出家人，須知有從上來事。』
【English Translation】 English version: Striking out, the master once clenched his fist and said, 'All the old monks in the world are right here. If I release a thread, you can go in all directions; if I don't let go, it doesn't even require a pinch.' A monk asked, 'What is it like when you release a thread?' The master said, 'Going in all directions.' The monk asked, 'What is it like when you don't let go and don't even need a pinch?' The master said, 'Pu.' One day, Chancellor Pei (Pei Xiu, a chancellor of the Tang Dynasty) invited the master to the prefecture and presented him with a compilation of his understandings. The master took it and placed it on the seat, barely glancing at it. After a long while, he said, 'Do you understand?' Pei said, 'I haven't fathomed it.' The master said, 'If you could understand it like this, it would still be somewhat better; if it's expressed in paper and ink, where is our sect?' Pei then presented a poem, saying, 'Since the Great Master (referring to a Zen patriarch) transmitted the mind seal, his forehead has a round pearl and his body is seven feet tall. He has dwelled in the waters of Shu for ten years, carrying his staff; today, he crosses the Zhang River in a floating cup. A thousand dragons and elephants (metaphor for outstanding talents) follow his noble steps, and ten thousand miles of fragrant flowers form auspicious causes. I intend to serve you as a disciple, but I don't know to whom you will entrust the Dharma.' The master showed no sign of joy. From then on, the style of Huangbo (Huangbo Xiyun) flourished in the Jiang region. One day, the master ascended the hall, and the assembly gathered. He then said, 'What do you all seek?' He drove them away with his staff, but the assembly did not disperse. The master then sat down again and said, 'All of you are just wine-soaked fellows. Traveling around like this, you make yourselves a laughingstock. You just go where there are eight hundred or a thousand people; don't seek excitement. When this old man traveled, if I encountered a fellow under the grass roots, I would drive a nail into the top of his head to see if he knew pain. If he did, I could fill a bag with rice and offer it to him. If it were all as easy as you make it, where would there be today's affairs? Since you call yourselves travelers, you must put in some effort. Do you know that there are no Zen masters in the Tang Dynasty?' At that time, a monk asked, 'All the venerable elders (highly respected monks) in various places gather crowds to teach and transform; why do you say there are no Zen masters?' The master said, 'I don't say there is no Zen; it's just that there are no teachers. Don't you see, under Great Master Ma (Mazu Daoyi), there were eighty-four people sitting in the Way-place, but only two or three people obtained the true Dharma eye of Master Ma. The Venerable Guizong of Mount Lu (Guizong Zhichang) was one of them. Those who have left home must know that there are things that have been passed down from the past.'
分始得。且如四祖下牛頭橫說豎說。猶未知向上關棙子。有此眼目。方辨得邪正宗黨。且當人事宜。不能體會得。但知學言語。念向皮袋裡安著。到處稱我會禪。還替得汝生死么。輕忽老宿。入地獄如箭。我才見汝入門來。便識得了也。還知么。急須努力。莫容易事。持片衣口食。空過一生。明眼人笑汝。久后總被俗漢算將去在。宜自看遠近。是阿誰面上事。若會即便會。若不會即散去。珍重 示裴公美曰。諸佛與一切眾生。唯是一心。更無別法。此心無始已來。不會生不會滅。不青不黃。無形無相。不屬有無。不計新舊。非長非短。非大非小。超過一切限量名言。軌跡對待。當體便是。動念即乖。猶如虛空。無有邊際。不可測度。唯此一心即是佛。佛與眾生。更無別異。但是眾生著相外求。求之轉失。使佛覓佛。將心捉心。窮劫盡形。終不能得。不知息念忘慮。佛自現前。此心即是佛。更無別佛。亦無別心。此心明凈。猶如虛空。無一點相貌。舉心動念。即乖法體。即為著相。無始已來。無著相佛。修六度萬行。欲求成佛。即是次第。無始已來。無次第佛。但悟一心。更無少法可得。此即真佛。此心即無心之心。離一切相。眾生諸佛。更無差別。但能無心。便是究竟學道人。若不直下無心。累劫修行。終不成道。被
【現代漢語翻譯】 現代漢語譯本： 從『分始得』說起。比如四祖門下的牛頭宗，橫說豎說，仍然不知道向上的關鍵所在。有了這樣的眼力，才能辨別邪正宗派。而且對於日常事務，也不能領會。只知道學習言語，唸完就裝在皮囊里，到處聲稱『我會禪』。難道這樣就能代替你的生死嗎？輕視老修行，下地獄就像箭一樣快。我才見到你入門，就瞭解你了。知道嗎？要趕緊努力，不要輕視這件事。拿著一片衣服、一口食物，就空過一生，會被明眼人嘲笑的。將來總會被世俗之人算計。應該自己看清遠近，這是誰的事情？如果明白了就明白了，如果不明白就散去吧。珍重！
示裴公美說：諸佛與一切眾生，唯一是心，更無其他法。此心從無始以來，不會生也不會滅，不青不黃，無形無相，不屬於有無，不計較新舊，非長非短，非大非小，超過一切名言、軌跡、對待。當下就是，一動念就錯了。猶如虛空，沒有邊際，不可測量。唯有此心就是佛，佛與眾生，更無差別。只是眾生執著于外相而向外尋求，越求越失去。用佛去尋找佛，用心去捉心，窮盡時間和形體，最終也不能得到。不知道停止念頭，忘記思慮，佛自然顯現。此心就是佛，更無其他佛，也沒有其他心。此心明凈，猶如虛空，沒有一點相貌。舉心動念，就違背了法體，就是執著于相。從無始以來，沒有執著于相的佛。修行六度萬行，想要成就佛，這是次第。從無始以來，沒有次第的佛。只要領悟一心，更沒有絲毫法可以得到。這就是真佛。此心就是無心之心，離開一切相。眾生與諸佛，更無差別。只要能夠無心，就是究竟的學道之人。如果不直接無心，累劫修行，終究不能成道，被...
【English Translation】 English version: Starting from 『fen shi de』 (分始得, 'distinguishing and then attaining'). For example, the Niutou (牛頭, 'Ox-Head') school under the Fourth Patriarch, speaking horizontally and vertically, still doesn't know the key to upward progress. Only with such insight can one distinguish between heterodox and orthodox lineages. Moreover, they cannot comprehend practical matters. They only know how to learn words, reciting them and storing them in their bags, claiming everywhere, 『I know Chan (禪, 'Zen/Meditation')』. Can this replace your birth and death? Disregarding old practitioners, falling into hell is as swift as an arrow. As soon as I saw you enter the gate, I understood you. Do you know? You must quickly strive, do not take this lightly. Holding a piece of clothing and a mouthful of food, you waste your entire life, and will be laughed at by those with clear eyes. In the future, you will be calculated against by worldly people. You should see clearly the near and far, whose affair is this? If you understand, then you understand; if you don't understand, then disperse. Treasure this!
Instructing Pei Gongmei (裴公美, a person's name), it is said: The Buddhas and all sentient beings are only one mind, there is no other dharma (法, 'law/teaching'). This mind, from beginningless time, neither arises nor ceases, is neither blue nor yellow, formless and without appearance, does not belong to existence or non-existence, does not consider new or old, is neither long nor short, neither large nor small, surpassing all names, traces, and dualities. It is precisely this, the very substance. A single thought is a mistake. It is like empty space, without boundaries, immeasurable. Only this one mind is the Buddha, and there is no difference between the Buddha and sentient beings. It is only that sentient beings cling to external appearances and seek outwardly, and the more they seek, the more they lose. Using the Buddha to seek the Buddha, using the mind to grasp the mind, exhausting time and form, they can never attain it. Not knowing to cease thoughts and forget worries, the Buddha naturally appears before them. This mind is the Buddha, there is no other Buddha, nor is there another mind. This mind is clear and pure, like empty space, without a single appearance. Raising a thought, it goes against the nature of the Dharma, and becomes attachment to appearances. From beginningless time, there has been no Buddha attached to appearances. Cultivating the Six Paramitas (六度, 'Six Perfections') and myriad practices, wanting to become a Buddha, is sequential. From beginningless time, there has been no sequential Buddha. Only by realizing the one mind, there is not a single dharma to be attained. This is the true Buddha. This mind is the mind of no-mind, separate from all appearances. Sentient beings and all Buddhas are no different. Only by being able to be without mind, one is an ultimate practitioner of the Way. If one does not directly become without mind, cultivating for countless eons, one will never attain the Way, and will be...
三乘功行拘繫。不得解脫。然證此心有遲疾。有聞法一念便得無心者。有至十信十住十行十回向乃得無心者。有至十地乃得無心者。長短得無心乃住。更無可修可證。實無所得。真實不虛。一念而得。與十地而得者。功用恰齊。更無深淺。只是歷劫枉受辛勤耳 造惡造善。皆是著相。著相造惡。枉受輪迴。著相造善。枉受勞苦。總不如言下便認取本法。此法即心。心外無法。此心即法。法外無心。心自無心。亦無無心者。將心無心。心卻成有。默契而已。絕諸思議。故曰言語道斷心行處滅。學道人。唯認見聞覺知施為動作。空卻見聞覺知。即心路絕無入處。但于見聞覺知處認本心。然本心不屬見聞覺知。亦不離見聞覺知。但莫于見聞覺知上起見解莫于見聞覺知上動念。亦莫離見聞覺知覓心。亦莫舍見聞覺知取法。不即不離。不住不著。縱橫自在。無非道場 學道人莫疑。四大為身。四大無我。我亦無主。故知此身無我亦無主。五陰為心。五陰無我亦無主。故知此心無我亦無主。六根六塵六識。和合生滅。亦復如是。十八界既空。一切皆空。唯有本心。蕩然清凈。有識食。有智食。四大之身。饑瘡為患。隨順給養。不生貪著。謂之智食。恣情取味。妄生分別。唯求適口。不生厭離。謂之識食。凡夫取境。道人取心。心境
【現代漢語翻譯】 現代漢語譯本： 執著於三乘（Śrāvakayāna，Pratyekabuddhayāna，Bodhisattvayāna，聲聞乘、緣覺乘、菩薩乘）的功行，會被束縛而無法解脫。然而，證悟此心有快慢之分。有人聽聞佛法一念之間便能達到無心（無分別心）的境界，有人要經歷十信、十住、十行、十回向才能達到無心，有人甚至要到十地（菩薩的十個階位）才能達到無心。無論時間長短，一旦達到無心便可安住，再也沒有什麼可修可證的，實際上也無所得，這是真實不虛的。一念之間證得無心，與經歷十地才證得無心，其功用完全相同，沒有深淺之分，只是多經歷了漫長的時間，白白地承受了辛苦罷了。 造惡或造善，都是執著于表象。執著于表象而造惡，白白地遭受輪迴之苦；執著于表象而造善，白白地承受勞苦。總不如當下便認識到根本之法。此法即是心，心外無他法。此心即是法，法外無他心。心本身就是無心，也沒有一個『無心』的存在。如果想要用『心』來達到『無心』，那麼『心』反而變成了『有』。只能通過默默領會，斷絕一切思議。所以說『言語道斷，心行處滅』。 學道之人，只需認識見聞覺知、施為動作的本性是空。如果刻意去除見聞覺知，就等於斷絕了心路，無從進入。只需在見聞覺知之處認識本心。然而，本心既不屬於見聞覺知，也不脫離見聞覺知。只是不要在見聞覺知上產生見解，不要在見聞覺知上動念，也不要離開見聞覺知去尋找心，也不要捨棄見聞覺知去獲取法。不即不離，不住不著，縱橫自在，無處不是道場。 學道之人不要懷疑，四大（地、水、火、風）構成了身體，但四大無我，『我』也沒有主宰。因此可知此身無我亦無主。五陰（色、受、想、行、識）構成了心，但五陰無我亦無主。因此可知此心無我亦無主。六根（眼、耳、鼻、舌、身、意）、六塵（色、聲、香、味、觸、法）、六識（眼識、耳識、鼻識、舌識、身識、意識）和合生滅，也是如此。十八界（六根、六塵、六識）既然皆空，那麼一切皆空，唯有本心，空曠清凈。 有識食，有智食。四大之身，飢餓是禍患，所以要隨順身體的需求給予供養，但不生貪戀執著，這叫做智食。放縱自己的慾望去追求美味，妄生分別，只求滿足口腹之慾，不生厭離之心，這叫做識食。凡夫執取外境，修道之人則專注于內心。心與境……
【English Translation】 English version: Being attached to the meritorious practices of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), one is bound and cannot be liberated. However, the realization of this mind can be quick or slow. Some attain 'no-mind' (no discriminating mind) in a single thought upon hearing the Dharma; some attain 'no-mind' only after going through the Ten Faiths, Ten Dwellings, Ten Practices, and Ten Dedications; some attain 'no-mind' only at the Ten Bhumis (the ten stages of a Bodhisattva). Whether it is a short or long time, once 'no-mind' is attained, one can abide in it, and there is nothing more to cultivate or realize. In reality, there is nothing to be gained; this is truly not false. The function of attaining 'no-mind' in a single thought is exactly the same as attaining it after going through the Ten Bhumis, with no difference in depth. It is just that one has endured hardship in vain for countless eons. Creating evil or creating good is both attachment to appearances. Creating evil with attachment to appearances is suffering in the cycle of rebirth in vain; creating good with attachment to appearances is enduring hardship in vain. It is better to recognize the fundamental Dharma immediately upon hearing it. This Dharma is the mind; there is no Dharma outside the mind. This mind is the Dharma; there is no mind outside the Dharma. The mind itself is 'no-mind,' and there is no such thing as a 'no-mind' that exists. If you try to use the 'mind' to achieve 'no-mind,' then the 'mind' becomes 'existent.' It can only be understood through silent agreement, cutting off all thoughts and deliberations. Therefore, it is said, 'Words are cut off, and the activity of the mind ceases.' Those who study the Way only need to recognize that the nature of seeing, hearing, knowing, acting, and behaving is empty. If you deliberately remove seeing, hearing, and knowing, it is like cutting off the path of the mind, with no way to enter. Just recognize the original mind in the place of seeing, hearing, and knowing. However, the original mind neither belongs to seeing, hearing, and knowing, nor is it separate from seeing, hearing, and knowing. Just do not generate views on seeing, hearing, and knowing, do not move thoughts on seeing, hearing, and knowing, do not leave seeing, hearing, and knowing to seek the mind, and do not abandon seeing, hearing, and knowing to obtain the Dharma. Neither identical nor separate, neither dwelling nor attached, free and unconstrained, everywhere is a place of enlightenment. Those who study the Way should not doubt that the Four Great Elements (earth, water, fire, wind) constitute the body, but the Four Great Elements are without self, and 'I' has no master. Therefore, it is known that this body is without self and without a master. The Five Skandhas (form, feeling, perception, volition, consciousness) constitute the mind, but the Five Skandhas are without self and without a master. Therefore, it is known that this mind is without self and without a master. The Six Roots (eye, ear, nose, tongue, body, mind), the Six Dusts (form, sound, smell, taste, touch, dharma), and the Six Consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness) arise and cease together, and it is the same. Since the Eighteen Realms (Six Roots, Six Dusts, Six Consciousnesses) are all empty, then everything is empty, only the original mind is vast and pure. There is consciousness-food, and there is wisdom-food. For the body of the Four Great Elements, hunger is a calamity, so one should follow the needs of the body and provide nourishment, but without generating greed and attachment; this is called wisdom-food. Indulging one's desires to pursue delicious flavors, generating false discriminations, only seeking to satisfy the appetite, without generating aversion; this is called consciousness-food. Ordinary people grasp external objects, while those who cultivate the Way focus on the inner mind. Mind and object...
雙忘。乃是真法。忘境猶易。忘心至難。人不敢忘心。恐落空無撈摸處。不知空本無空。唯一真法界耳。為有貪嗔癡。即立戒定慧。本無煩惱。焉有菩提。故祖師曰。佛說一切法。為除一切心。我無一切心。何用一切法 凡夫不趣道。唯恣六情。乃持六道。覺道人。一念計生死。即落魔道。一念起諸見。即落外道。見有生趣其滅。即落聲聞道。不見有生。唯見有滅。即落緣覺道。法本不生。今亦無滅。不起二見。不厭不忻。一切諸法唯是一心。然後乃為佛乘也 凡夫皆逐境生心。心遂忻厭。若欲無境。當忘其心。心忘即境空。境空即心滅。若不忘心。而但除境。境不可除。祇益紛擾。故萬法唯心。心亦不可得。復何求哉 凡人臨欲終時。但觀五蘊皆空。四大無我。真心無相。不去不來。生時性亦不來。死時性亦不去。湛然圓寂。心境一如。但能如是直下頓了。不為三世所拘繫。便是出世人也。切不得有分毫趣向。若見善相諸佛來迎。及種種現前。亦無心隨去。若見惡相種種現前。亦無心怖畏。但自忘心。同於法界。便得自在。此即是要節也 言闡提者。信不具也。一切六道眾生。乃至一乘。不信有佛果。皆謂之斷善根闡提。菩薩者。深信有佛法。不見有大乘小乘。佛與眾生。同一法性。乃謂之善根闡提。凡夫。多於境
【現代漢語翻譯】 現代漢語譯本 『雙忘』才是真正的佛法。忘記外在的境界還比較容易，忘記自己的內心最為困難。人們不敢忘記自己的內心，是害怕落入空無一物、無處可抓的狀態。卻不知道『空』的本質並非真的空無，而是唯一的真法界。因為有了貪、嗔、癡，所以才設立戒、定、慧。本來就沒有煩惱，哪裡會有菩提？所以祖師說：『佛說一切法，為的是去除一切心。我沒有一切心，哪裡用得著一切法？』 凡夫俗子不走向正道，只放縱六根（眼、耳、鼻、舌、身、意）的情慾，於是就執持著六道（天、人、阿修羅、畜生、餓鬼、地獄）。覺悟正道的人，如果一念之間計較生死，就落入了魔道。如果一念之間生起各種見解，就落入了外道。如果看到有生起就追求它的滅亡，就落入了聲聞道。如果看不到有生起，只看到有滅亡，就落入了緣覺道。佛法本來不生，現在也沒有滅。不生起兩種對立的見解，不厭惡也不歡喜。一切諸法唯一是心，這樣才能進入佛乘。 凡夫俗子都隨著外在的境界而生起心念，心念於是就產生了歡喜和厭惡。如果想要沒有外在的境界，就應當忘記自己的心。心忘記了，外在的境界就空了；境界空了，心也就滅了。如果不忘記自己的心，而只是去除外在的境界，境界是無法去除的，只會增加紛擾。所以說萬法唯心，而心也是不可得的，還要求什麼呢？ 凡人在臨終的時候，只要觀照五蘊（色、受、想、行、識）皆空，四大（地、水、火、風）無我，真心無相，不來不去。出生的時候自性也沒有來，死亡的時候自性也不會去。清澈寂靜，心境如一。只要能夠這樣當下頓悟，不被過去、現在、未來三世所拘束，就是出世之人。千萬不能有絲毫的趨向。如果看到好的景象，諸佛前來迎接，以及種種瑞相顯現，也不要動心跟隨而去。如果看到惡的景象，種種恐怖的景象顯現，也不要心生害怕。只要忘記自己的心，與法界融為一體，就能得到自在。這就是最重要的訣竅。 所說的『一闡提』（icchantika），是指不具足信心。一切六道眾生，乃至一乘（ekayana），不相信有佛果，都可以稱為斷善根一闡提。菩薩，是深信有佛法，看不到有大乘小乘，佛與眾生同一法性，這就稱為善根一闡提。凡夫，大多執著于外在的境界。
【English Translation】 English version 『Dual forgetting』 is the true Dharma. Forgetting external realms is relatively easy, but forgetting one's own mind is the most difficult. People dare not forget their minds, fearing to fall into emptiness where there is nothing to grasp. They do not know that the essence of 『emptiness』 is not truly empty, but the one true Dharmadhatu (realm of reality). Because there are greed, anger, and ignorance, precepts, concentration, and wisdom are established. Originally, there are no afflictions, so how can there be Bodhi (enlightenment)? Therefore, the Patriarch said: 『The Buddha speaks of all Dharmas to remove all minds. I have no mind, so what use do I have for all Dharmas?』 Ordinary people do not go towards the Path, but indulge in the desires of the six senses (eye, ear, nose, tongue, body, and mind), thus clinging to the six realms (devas, humans, asuras, animals, hungry ghosts, and hells). A person who awakens to the Path, if in one thought calculates birth and death, falls into the demonic path. If in one thought arises various views, falls into the heretical path. If seeing arising, seeks its cessation, falls into the Sravaka (hearer) path. If not seeing arising, only seeing cessation, falls into the Pratyekabuddha (solitary Buddha) path. The Dharma originally does not arise, and now does not cease. Not arising dualistic views, neither disliking nor rejoicing. All Dharmas are only the one mind, then one can enter the Buddha-vehicle (Buddhayana). Ordinary people all generate thoughts according to external realms, and the mind then produces joy and aversion. If you want to have no external realms, you should forget your mind. When the mind is forgotten, the external realm is empty; when the realm is empty, the mind also ceases. If you do not forget your mind, but only remove the external realm, the realm cannot be removed, and will only increase disturbance. Therefore, all phenomena are only mind, and the mind is also unattainable, so what else is there to seek? When an ordinary person is about to die, just contemplate that the five skandhas (form, feeling, perception, volition, consciousness) are all empty, the four elements (earth, water, fire, wind) are without self, the true mind is without form, neither going nor coming. At birth, the nature does not come; at death, the nature does not go. Clear and still, mind and realm are one. If one can directly and suddenly realize this, and not be bound by the three times (past, present, future), then one is a person who has transcended the world. One must not have the slightest inclination. If seeing good signs, such as Buddhas coming to greet you, and various auspicious signs appearing, do not be moved to follow them. If seeing bad signs, such as various terrifying signs appearing, do not be afraid. Just forget your mind, and become one with the Dharmadhatu (realm of reality), then you will attain freedom. This is the most important key. The term 『icchantika』 (one who lacks faith) refers to one who does not have complete faith. All sentient beings in the six realms, even those in the One Vehicle (Ekayana), who do not believe in the fruit of Buddhahood, can be called icchantikas who have severed their roots of goodness. A Bodhisattva is one who deeply believes in the Buddha-dharma, does not see a distinction between the Mahayana (Great Vehicle) and the Hinayana (Small Vehicle), and sees that the Buddha and sentient beings share the same Dharma-nature. This is called an icchantika with roots of goodness. Ordinary people mostly cling to external realms.
礙心。事礙理。常欲逃境以安心。並事以存理。不知乃是心礙境。理礙事。但令心空。境自空。但令理寂。事自寂。勿倒用心也。凡人多不肯空心。恐落於空。不知自心本空。愚人除事不除心。智者除心不除事。菩薩心如虛空。一切俱舍。所作福德。皆不貪著。然舍有三等。內外身心一切俱舍。猶如虛空無所取著。然後隨方應物。能所皆忘。是為大舍。若一邊行道佈德。一邊旋舍無希望心。是為中舍。若廣修眾善。有所希望。聞法知空。遂乃不著。是為小舍。大舍如火燭在前。更無迷悟。中舍如火燭在傍。或明或暗。小舍如火燭在後。不見坑阱。故菩薩心如虛空。一切俱舍。過去心不可得。是過去舍。現在心不可得。是現在舍。未來心不可得。是未來舍。所謂三世俱舍 佛有三身。法身說自性虛通法。報身說一切清凈法。化身說六度萬行法。法身說法。不可以言語音聲形相文字而求。無所說。無所證。自性虛通而已。故曰無法可說。是名說法。報身化身。皆隨機感現。所說法。亦隨事應根。以為攝化。皆非真法。故曰報化非真佛。亦非說法者 沙門果者。從息慮而成。不從學得。汝如今將心求心。傍他家舍。只擬學取。有什麼得時。古人心利。才聞一言。便乃絕學。所以喚作絕學無為閑道人。今時人。只欲得多知多解
【現代漢語翻譯】 現代漢語譯本： 執著於心。事情妨礙道理。總是想要逃離外境以求得內心的安定，並且想通過事情來儲存道理。卻不知道是心在妨礙外境，道理在妨礙事情。只要讓內心空明，外境自然空寂。只要讓道理寂靜，事情自然平息。不要顛倒了用心的方法啊！ 一般人大多不肯讓內心空虛，害怕落入空無。不知道自己的心本來就是空虛的。愚笨的人去除事情卻不去除內心的執念，智慧的人去除內心的執念卻不去除事情。菩薩的心就像虛空一樣，一切都捨棄，所做的福德，都不貪戀執著。然而捨棄有三種等級：內外身心一切都捨棄，就像虛空一樣沒有什麼可以執取，然後隨著不同的地方和事物做出相應的反應，能施與所施都忘記，這是大舍。如果一邊修行佈施恩德，一邊迴旋捨棄沒有希望之心，這是中舍。如果廣泛地修習各種善事，有所希望，聽到佛法知道一切皆空，於是就不再執著，這是小舍。大舍就像火燭在前面照路，不再有迷惑和覺悟。中舍就像火燭在旁邊，有時明亮有時昏暗。小舍就像火燭在後面，看不見坑坑洼洼的地方。所以菩薩的心就像虛空一樣，一切都捨棄。過去的心不可得，這是過去舍。現在的心不可得，這是現在舍。未來的心不可得，這是未來舍。這就是所說的三世俱舍。 佛有三身：法身（Dharmakaya）宣說自性虛通之法，報身（Sambhogakaya）宣說一切清凈之法，化身（Nirmanakaya）宣說六度萬行之法。法身說法，不能用言語音聲形相文字來求得，沒有什麼可說，沒有什麼可證，自性虛通罷了。所以說『無法可說，是名說法』。報身和化身，都隨著機緣感應而顯現，所說的法，也隨著事情和根器而適應，用來攝受教化，都不是真正的佛法。所以說『報化非真佛，亦非說法者』。 沙門果（Śrāmaṇyaphala）的獲得，是從止息思慮而成就的，不是從學習而得到的。你現在用意識去尋求意識，依傍他人的家舍，只想通過學習來獲取，有什麼可以獲得的時候呢？古人根性銳利，才聽到一句話，便斷絕了學習，所以叫做『絕學無為閑道人』。現在的人，只想要得到更多的知識和更多的理解。
【English Translation】 English version: Attachment to the mind. Affairs obstruct principle. Always wanting to escape the environment to find peace of mind, and wanting to preserve principle through affairs. Not knowing that it is the mind that obstructs the environment, and principle that obstructs affairs. Simply let the mind be empty, and the environment will naturally be empty. Simply let principle be still, and affairs will naturally be still. Do not invert the use of the mind! Most people are unwilling to empty their minds, fearing to fall into emptiness. Not knowing that their own mind is originally empty. Fools remove affairs but do not remove the mind's attachments; wise people remove the mind's attachments but do not remove affairs. The mind of a Bodhisattva is like empty space, relinquishing everything. The merits they create, they do not covet or cling to. However, there are three levels of relinquishment: relinquishing everything, internal and external, body and mind, like empty space with nothing to grasp, and then responding to things according to circumstances, forgetting both the giver and the receiver – this is great relinquishment. If one practices the Way and bestows virtue while simultaneously relinquishing without any expectation, this is middle relinquishment. If one broadly cultivates all kinds of good deeds with expectations, and upon hearing the Dharma understands emptiness, and then no longer clings, this is small relinquishment. Great relinquishment is like a candle in front, with no more confusion or enlightenment. Middle relinquishment is like a candle beside, sometimes bright and sometimes dim. Small relinquishment is like a candle behind, unable to see the pitfalls. Therefore, the mind of a Bodhisattva is like empty space, relinquishing everything. The past mind is unattainable; this is relinquishing the past. The present mind is unattainable; this is relinquishing the present. The future mind is unattainable; this is relinquishing the future. This is what is meant by relinquishing all three times. The Buddha has three bodies: the Dharmakaya (法身, Dharma body) speaks of the Dharma of self-nature's unobstructedness; the Sambhogakaya (報身, Reward body) speaks of all pure Dharmas; the Nirmanakaya (化身, Transformation body) speaks of the Dharma of the six perfections and myriad practices. The Dharmakaya's teaching cannot be sought through words, sounds, forms, appearances, or written language. There is nothing to say, nothing to prove, only the unobstructedness of self-nature. Therefore, it is said, 'There is no Dharma to speak of; this is called speaking Dharma.' The Sambhogakaya and Nirmanakaya both manifest according to the occasion and the response, and the Dharma they speak also adapts to the situation and the capacity of the audience, used to gather and transform them; these are not the true Dharma. Therefore, it is said, 'The Reward and Transformation Bodies are not the true Buddha, nor are they the speakers of Dharma.' The fruit of a Śrāmaṇya (沙門果, Fruit of a recluse) is attained through ceasing thoughts and anxieties, not through learning. You are now using the mind to seek the mind, relying on the homes of others, only wanting to acquire through learning. What can you attain in this way? The ancients had sharp faculties; upon hearing a single word, they ceased learning. Therefore, they were called 'idle people of the Way who have ceased learning.' People nowadays only want to gain more knowledge and more understanding.
。廣求文義。喚作修行。不知多知多解。翻成壅塞。唯知多與兒酥乳吃。消與不消。都總不知。三乘學道人皆是此樣。盡名食不消者 問。妄能鄣自心。未審而今以何遣妄。師曰。起妄遣妄。亦成妄。妄本無根。只因分別而有。你但于凡聖兩處。情莫計念。自然無妄。更擬若為遣他。志公云。不逢出世明師。枉服大乘法藥。你如今一切時中。行住坐臥。但學無心。久久須實得。為你力量小。不能頓超。但得三年五年或十年。須行個入處。自然會去。為汝不能如是。須要將心學禪學道。佛法有什麼交涉。祖師直指一切眾生本心本體。本來是佛。不假修成。不屬漸次。不是明暗 問。佛窮得無明否。師云。無明即是一切諸佛得道之處。所以緣起是道場。所見一塵一色。便合無邊理性。舉足下足。不離道場。道場者。無所得也。我向你道。祇無所得。名為坐道場。唐宣宗大中庚午八月。終於本山。謚斷際禪師。塔曰廣慈。
福州長慶懶安大安禪師
郡之陳氏子。受業于黃檗山。習律乘。嘗自念言。我雖勤苦。而未聞元極之理。乃孤錫遊方。將往洪井。路出上元。逢一老父。謂師曰。師往南昌。當有所得。師即造百丈。禮而問曰。學人慾求識佛。何者即是。丈曰。大似騎牛覓牛。師曰。識得后如何。丈曰。如人騎
【現代漢語翻譯】 現代漢語譯本 廣泛地尋求經文的意義，這被叫做修行。卻不知懂得越多，理解越多，反而會變成一種阻塞。只知道給孩子喂酥油和牛奶，卻不知道他們能否消化。三乘（Sravakayana, Pratyekabuddhayana, Bodhisattvayana）學道的人都是這個樣子，都可以說是食物不消化的人。 問：妄念能夠遮蔽自心，不知道現在用什麼來去除妄念？ 師父說：生起妄念來去除妄念，這也成了妄念。妄念本來沒有根，只是因為分別而產生。你只要在凡聖兩方面，心裡不要計較思念，自然就沒有妄念。更想要用什麼方法去除它呢？志公（寶誌禪師）說：『不遇到出世的明師，白白地服用大乘的法藥。』你現在一切時中，行住坐臥，只要學習無心，長久下去必定能真實地得到。因為你力量小，不能立刻超越，只要三年五年或者十年，必定能進入那個境界，自然就會明白。因為你不能這樣做，所以要用心來學禪學道，這和佛法有什麼關係呢？祖師直接指出一切眾生本心本體，本來就是佛，不需要修成，不屬於漸次，不是明暗。 問：佛能夠窮盡無明（avidya）嗎？ 師父說：無明就是一切諸佛得道的地方。所以緣起（pratītyasamutpāda）就是道場，所見的一塵一色，便符合無邊的理性。舉足下足，不離道場。道場，就是無所得啊。我告訴你，只有無所得，才叫做坐在道場。唐宣宗大中庚午年八月，圓寂于本山，謚號斷際禪師，塔名廣慈。 福州長慶懶安大安禪師 是郡里陳家的兒子，在黃檗山學習，修習律乘。曾經自己想：我雖然勤奮刻苦，卻未曾聽聞元極的道理。於是獨自拿著錫杖遊歷四方，將要前往洪井。路上經過上元，遇到一位老父，對師父說：師父前往南昌，應當有所得。師父於是前往百丈山，禮拜並問道：學人想要認識佛，什麼是佛？ 百丈說：很像騎著牛找牛。 師父說：認識之後怎麼樣？ 百丈說：像人騎著牛回家。
【English Translation】 English version Broadly seeking the meaning of scriptures is called practice. However, they do not know that the more they know and understand, the more it becomes an obstruction. They only know to feed their children ghee and milk, but they do not know whether they can digest it or not. All those who study the path of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) are like this, and can all be said to be those who cannot digest their food. Question: Delusion can obscure one's own mind. I don't know what to use to dispel delusion now? The master said: To generate delusion to dispel delusion also becomes delusion. Delusion originally has no root, it only arises because of discrimination. You only need to not be concerned with thoughts in both the mundane and the sacred, and naturally there will be no delusion. What other method do you want to use to dispel it? Zhi Gong (Zen Master Bao Zhi) said: 'Without meeting an enlightened master who has transcended the world, you are taking the Mahayana Dharma medicine in vain.' Now, at all times, whether walking, standing, sitting, or lying down, just learn to be without mind, and after a long time, you will surely attain it in reality. Because your strength is small, you cannot transcend immediately, but if you spend three, five, or ten years, you will surely enter that state and naturally understand. Because you cannot do this, you want to use your mind to learn Zen and the Way. What does this have to do with the Buddha Dharma? The patriarchs directly point to the original mind and essence of all sentient beings, which is originally Buddha, and does not need to be cultivated, does not belong to gradual stages, and is neither light nor darkness. Question: Can the Buddha exhaust ignorance (avidya)? The master said: Ignorance is the place where all Buddhas attain enlightenment. Therefore, dependent origination (pratītyasamutpāda) is the Bodhimanda, and every dust and every color that is seen conforms to boundless rationality. Raising and lowering your feet does not leave the Bodhimanda. The Bodhimanda is the place of no attainment. I tell you, only no attainment is called sitting in the Bodhimanda. In the eighth month of the Gengwu year of the Dazhong era of Emperor Xuanzong of Tang, he passed away on this mountain. His posthumous title was Zen Master Duanji, and his pagoda was named Guangci. Zen Master Da'an of Changqing Lan'an, Fuzhou He was the son of the Chen family in the prefecture. He studied at Huangbo Mountain and practiced the Vinaya Vehicle. He once thought to himself: Although I am diligent and hardworking, I have never heard the ultimate principle. So he traveled alone with his staff, intending to go to Hongjing. On the way, he passed through Shangyuan and met an old man who said to the master: Master, if you go to Nanchang, you should gain something. The master then went to Baizhang Mountain, paid his respects and asked: The student wants to recognize the Buddha, what is it? Baizhang said: It's very much like riding an ox to find an ox. The master said: What happens after recognizing it? Baizhang said: It's like a person riding an ox home.
牛至家。師曰。未審始終如何保任。丈曰。如牧牛人。執杖視之。不令犯人苗稼。師自茲領旨。更不馳求。同參祐。創居溈山。師躬耕助道。及祐歸寂。眾請。接踵住持 上堂。汝諸人。總來就安。求覓甚麼。若欲作佛。汝自是佛。擔佛傍家走。如渴鹿趁陽𦦨相似。何時得相應去。汝欲作佛。但無許多顛倒攀緣妄想惡覺垢凈眾生之心。便是初心正覺。佛更向何處別討。所以安在溈山。三十來年。吃溈山飯。屙溈山屎。不學溈山禪。祇看一頭水牯牛。若落路入草。便把鼻孔拽轉來。才犯人苗稼。即鞭撻。調伏既久。可憐生受人言語。如今變作個露地白牛。常在面前。終日孤迥迥地。趁亦不去。汝諸人。各自有無價大寶。從眼門放光。照見山河大地。耳門放光。領辨一切善惡音響。如是六門。晝夜常放光明。亦名放光三昧。汝自不識取。影在四大身中。內外扶持。不教傾側。如人負重擔。從獨木橋上過。亦不教失腳。且道是甚麼物任持。便得如是。且無絲髮可見。豈不見志公和尚云。內外追尋一總無。境上施為渾大有。珍重 問。此陰已謝。彼陰未生時如何。師曰。此陰未謝。那個是大德。曰不會。師曰。若會此陰。便明彼陰 問。大用現前不存軌則時如何。師曰。汝用得但用。僧乃脫膊。繞師三匝。師曰。向上事。何不
【現代漢語翻譯】 現代漢語譯本： 牛至家。溈山靈祐禪師問仰山慧寂禪師：『未審始終如何保任？』（不知道從開始到結束應該如何保持和修行？）仰山禪師回答說：『如牧牛人，執杖視之，不令犯人苗稼。』（就像牧牛人一樣，拿著鞭子看著牛，不讓它侵犯別人的莊稼。）溈山禪師從此領悟旨意，更不向外馳求。他和同參（一起參禪的人）創辦了溈山。溈山禪師親自耕田幫助道場。等到靈祐禪師圓寂，大眾請仰山禪師接替住持。 上堂說法時，溈山禪師說：『你們這些人，總來這裡求安穩，到底要求覓什麼？如果想要成佛，你們自己就是佛。』就像揹著佛到處跑，如同口渴的鹿追逐陽光下的塵埃一樣，什麼時候才能相應呢？你們想要成佛，只要沒有許多顛倒、攀緣、妄想、惡覺、垢凈、眾生之心，便是初心正覺。佛還向何處別討？所以我安住在溈山，三十多年來，吃溈山的飯，拉溈山的屎，不學溈山禪，只看一頭水牯牛。如果它落路入草，便把鼻孔拽轉來。才犯人苗稼，即鞭撻。調伏既久，可憐生受人言語。如今變作個露地白牛，常在面前，終日孤迥迥地，趁亦不去。你們這些人，各自有無價大寶，從眼門放光，照見山河大地。耳門放光，領辨一切善惡音響。如是六門，晝夜常放光明，亦名放光三昧（通過六根放出光明，進入禪定）。你們自己不認識，影在四大身中，內外扶持，不教傾側。如人負重擔，從獨木橋上過，亦不教失腳。且道是甚麼物任持，便得如是？且無絲髮可見。豈不見志公和尚云：『內外追尋一總無，境上施為渾大有。』珍重！』 有僧人問：『此陰（指五陰，色受想行識）已謝，彼陰（指下一個五陰）未生時如何？』溈山禪師說：『此陰未謝，那個是大德？』僧人說：『不會。』溈山禪師說：『若會此陰，便明彼陰。』 有僧人問：『大用現前不存軌則時如何？』（當偉大的作用顯現，不遵循規則時，該怎麼辦？）溈山禪師說：『汝用得但用。』（你用得著就用。）僧人於是脫掉上衣，繞著溈山禪師轉了三圈。溈山禪師說：『向上事，何不...』（更高層次的事情，為什麼不...）
【English Translation】 English version: Niu Zhi's home. Zen Master Lingyou of Weishan asked Zen Master Huiji of Yangshan: 'How should one maintain and cultivate from beginning to end?' (未審始終如何保任？) Zen Master Yangshan replied: 'Like a cowherd, holding a staff and watching it, not letting it trespass on other people's crops.' (如牧牛人，執杖視之，不令犯人苗稼。) From this, Zen Master Weishan understood the meaning and no longer sought externally. He and his fellow practitioner (同參) founded Weishan. Zen Master Weishan personally cultivated the fields to help the monastery. When Zen Master Lingyou passed away, the assembly invited Zen Master Yangshan to succeed as abbot. During an Dharma talk, Zen Master Weishan said: 'You people, coming here seeking peace, what exactly are you seeking? If you want to become a Buddha, you yourselves are already Buddhas.' It's like carrying a Buddha around, like a thirsty deer chasing dust in the sunlight, when will you ever be in accord? If you want to become a Buddha, just be without so much inversion, clinging, delusion, evil awareness, defilement, purity, and the mind of sentient beings, then that is the initial mind of correct awareness. Where else can you seek a Buddha? So I have lived in Weishan for over thirty years, eating Weishan's rice, shitting Weishan's shit, not learning Weishan's Zen, just watching a water buffalo. If it goes off the road into the grass, I pull its nose back. If it trespasses on people's crops, I whip it. After taming it for a long time, it pitifully endures people's words. Now it has transformed into a white ox in the open, always in front of me, solitary all day long, and I don't chase it away. You people, each of you has a priceless great treasure, emitting light from the eye gate, illuminating mountains, rivers, and the great earth. The ear gate emits light, discerning all good and evil sounds. Thus, the six gates constantly emit light day and night, also called the Light-Emitting Samadhi (放光三昧). You yourselves do not recognize it, its shadow is within the four great elements of the body, supporting it internally and externally, not letting it tilt. Like a person carrying a heavy burden, crossing a single-plank bridge, also not letting them lose their footing. Tell me, what is it that sustains it, so that it is like this? And there is not a hair's breadth to be seen. Haven't you seen what the Venerable Zhigong said: 'Searching inside and outside, there is nothing at all; acting on the environment, there is completely everything.' Treasure it!' A monk asked: 'When this skandha (陰, refers to the five skandhas: form, feeling, perception, volition, and consciousness) has ceased, and the next skandha has not yet arisen, what is it like?' Zen Master Weishan said: 'This skandha has not ceased, who is the great virtuous one?' The monk said: 'I don't understand.' Zen Master Weishan said: 'If you understand this skandha, then you will understand the next skandha.' A monk asked: 'When great function manifests and does not adhere to rules, what is it like?' Zen Master Weishan said: 'If you can use it, then use it.' The monk then took off his upper garment and circled Zen Master Weishan three times. Zen Master Weishan said: 'The matter of higher levels, why not...'
道取。僧擬開口。師便打曰。這野狐精出去 有僧上法堂。顧視東西不見師。乃曰。好個法堂。祇是無人。師從門裡出曰。作么。僧無對 雪峰因入山。採得一枝木。其形似蛇。于背上題曰。本自天然。不假雕琢。寄與師。師曰。本色住山人。且無刀斧痕 僧問。佛在何處。師曰。不離心。曰雙峰上人。有何所得。師曰。法無所得。設有所得。得本無得 問。黃巢軍來。和尚向甚麼處迴避。師曰。五蘊山中。曰忽被他捉著時如何。師曰。惱亂將軍。師大化閩城。唐僖宗中和癸卯十月二十二日示寂。黃檗塔于楞伽山。敕謚圓智禪師。證真之塔。
杭州大慈山寰中禪師
蒲坂盧氏子。頂骨圓聳。其聲如鐘。少丁母憂。廬于墓所服闋。思報罔極。乃于并州童子寺出家。嵩岳登戒。習諸律學。后參百丈受心印。辭往南嶽常樂。結茅千山頂。一日南泉至問。如何是庵中主。師曰。蒼天蒼天。泉云。蒼天且置。如何是庵中主。師曰。會即便會莫忉忉。泉拂袖而出 后住大慈。上堂。山僧不解答話。祗能識病。時有僧出。師便歸方丈 趙州問。般若以何為體。師曰。般若以何為體。州大笑而出。明日州掃地次。師曰。般若以何為體。州置帚拊掌大笑。師便歸方丈 僧辭。師問。甚麼處去。曰江西去。師曰。我勞汝一段事
【現代漢語翻譯】 現代漢語譯本 道取。僧人剛想開口，禪師便打他說：『這野狐精，出去！』 有僧人登上法堂，環顧四周，沒見到禪師，便說：『好一座法堂，只是沒有人。』禪師從門裡出來說：『作什麼？』僧人無言以對。 雪峰禪師因為入山，採得一枝木頭，形狀像蛇，在蛇背上題寫道：『本自天然，不假雕琢。』寄給黃檗禪師。黃檗禪師說：『本色住山人，且無刀斧痕。』 有僧人問：『佛在何處？』禪師說：『不離心。』又問：『雙峰上人，有何所得？』禪師說：『法無所得，設有所得，得本無得。』 有僧人問：『黃巢軍來，和尚向什麼地方迴避？』禪師說：『五蘊山中。』又問：『萬一被他捉住時如何？』禪師說：『惱亂將軍。』黃檗禪師在閩城圓寂，唐僖宗中和癸卯年十月二十二日示寂。黃檗塔在楞伽山。皇帝敕謚為圓智禪師，證真之塔。
杭州大慈山寰中禪師
蒲坂盧氏之子。頂骨圓聳，聲音洪亮如鐘。年少時遭遇母親去世，在墓旁搭廬守孝。服喪期滿后，爲了報答父母的恩情，于并州童子寺出家。在嵩岳受戒，學習各種律學。后參拜百丈禪師，得到心印。辭別后前往南嶽常樂，在千山頂結茅居住。一日，南泉禪師來到，問道：『如何是庵中主？』禪師說：『蒼天蒼天。』南泉禪師說：『蒼天且放一邊，如何是庵中主？』禪師說：『會即便會，莫忉忉（dāo dāo，啰嗦）。』南泉禪師拂袖而去。 後來寰中禪師住持大慈寺。上堂說法時說：『山僧不解答話，只能識病。』當時有僧人出來，禪師便回方丈。 趙州禪師問：『般若（bō rě，智慧）以何為體？』禪師反問道：『般若以何為體？』趙州禪師大笑而出。第二天，趙州禪師正在掃地，禪師問道：『般若以何為體？』趙州禪師放下掃帚，拍手大笑。禪師便回方丈。 有僧人辭別，禪師問：『什麼地方去？』答道：『江西去。』禪師說：『我勞煩你一段事。』
【English Translation】 English version 『Speak!』 As the monk was about to open his mouth, the Master struck him, saying, 『Get out, you wild fox spirit!』 A monk ascended the Dharma Hall, looked around, and, not seeing the Master, said, 『What a fine Dharma Hall, but there is no one here.』 The Master came out from the door and said, 『What are you doing?』 The monk had no reply. Xuefeng once went into the mountains and obtained a piece of wood shaped like a snake. He wrote on its back, 『Naturally made, not artificially carved,』 and sent it to the Master. The Master said, 『A true mountain dweller, without the marks of knives or axes.』 A monk asked, 『Where is the Buddha?』 The Master said, 『Not apart from the mind.』 The monk asked, 『What has Superior Man Shuangfeng attained?』 The Master said, 『The Dharma is unattainable. Even if something is attained, the attainment is fundamentally no attainment.』 A monk asked, 『When Huang Chao』s army comes, where will the Master go to avoid them?』 The Master said, 『In the mountain of the five skandhas (wǔ yùn, five aggregates of existence).』 The monk asked, 『What if they catch you?』 The Master said, 『Trouble the general.』 The Master passed away in the city of Min. In the year Gui Mao of the Zhonghe era (883 AD) during the reign of Emperor Xizong of Tang, on the twenty-second day of the tenth month, he passed away. The Huangbo Pagoda is located on Mount Lengjia. He was posthumously granted the title of Chan Master Yuanzhi (Yuán Zhì Chánshī), and the pagoda was named the Pagoda of True Enlightenment.
Chan Master Huanzhong of Mount Daci in Hangzhou
A son of the Lu family of Puban. His crown of the head was round and prominent, and his voice was like a bell. He lost his mother at a young age and lived in a hut near her grave to observe mourning. After the mourning period, to repay his parents' boundless kindness, he left home at Tongzi Temple in Bingzhou. He received the precepts on Mount Song and studied various Vinaya (Buddhist monastic rules). Later, he visited Baizhang and received the mind-seal. He bid farewell and went to Changle on Mount Nanyue, where he built a hut on the summit of Mount Qian. One day, Nanquan arrived and asked, 『What is the master of the hermitage?』 The Master said, 『Blue sky, blue sky.』 Nanquan said, 『Let』s put aside the blue sky. What is the master of the hermitage?』 The Master said, 『If you understand, then understand; don't be so verbose (dāo dāo, verbose).』 Nanquan flicked his sleeve and left. Later, Master Huanzhong resided at Daci Temple. During a Dharma talk, he said, 『This mountain monk does not answer questions; I can only recognize illnesses.』 At that time, a monk came forward, and the Master returned to his abbot's quarters. Zhao Zhou asked, 『What is the substance of Prajna (bō rě, wisdom)?』 The Master asked in return, 『What is the substance of Prajna?』 Zhao Zhou laughed loudly and left. The next day, Zhao Zhou was sweeping the ground when the Master asked, 『What is the substance of Prajna?』 Zhao Zhou put down his broom, clapped his hands, and laughed loudly. The Master then returned to his abbot's quarters. A monk was taking his leave. The Master asked, 『Where are you going?』 The monk replied, 『I am going to Jiangxi.』 The Master said, 『I will trouble you with something.』
得否。曰和尚有甚麼事。師曰。將取老僧去得么。曰更有過於和尚者。亦不能將去。師便休。僧后舉似洞山。山曰。阇黎爭合恁么道。曰。和尚作么生。山曰得。山又問。其僧。大慈別有甚麼言句。曰有時示眾曰。說得一丈。不如行取一尺。說得一尺。不如行取一寸。山曰。我不恁么道。曰和尚作么生。山曰。說取行不得底。行取說不得底 后屬武宗廢教。師短褐隱居。大中壬申。重剃染。大揚宗旨。咸通壬午二月十五日。不疾而逝。壽八十三。臘五十四。僖宗謚性空大師。定慧之塔。
天臺平田普岸禪師
洪州人。于百丈門下得旨。后聞天臺勝概。聖賢間出。思欲高蹈方外。遠追遐躅。乃結茅剃草。宴寂林下。日居月諸。為四眾所知。創平田禪院居之 上堂。神光不昧。萬古徽猷。入此門來。莫存知解。便下座 僧參。師打一拄杖。其僧近前把住拄杖。師曰。老僧適來造次。僧卻打師一拄杖。師曰。作家作家。僧禮拜。師把住曰。是阇黎造次。僧大笑。師曰。這個師僧。今日大敗也 臨濟訪師。到路口。先逢一嫂在田使牛。濟問嫂。平田路向甚麼處去。嫂打牛一棒曰。這畜生。到處走到。此路也不識。濟又曰。我問你平田路向甚麼處去。嫂曰。這畜生。五歲尚使不得。濟心語曰。欲觀前人。先觀所使。
【現代漢語翻譯】 現代漢語譯本 有僧問：『可以得到嗎？』大慈禪師回答說：『和尚有什麼事？』僧人說：『能把老僧帶走嗎？』大慈禪師說：『更有勝過和尚的人，也不能帶走。』那僧人便不再說話。後來那僧人把這件事告訴了洞山良價禪師（Dongshan Liangjie）。洞山良價禪師說：『你為什麼那樣說？』僧人問：『和尚您怎麼說？』洞山良價禪師說：『可以。』洞山良價禪師又問那僧人：『大慈禪師還有什麼言語？』僧人說：『有時他向大眾開示說：說得一丈，不如行取一尺；說得一尺，不如行取一寸。』洞山良價禪師說：『我不是那樣說的。』僧人問：『和尚您怎麼說？』洞山良價禪師說：『說那些無法實踐的，實踐那些無法言說的。』 後來唐武宗（Wuzong）時期廢除佛教，大慈禪師穿著粗布衣裳隱居起來。大中壬申年，重新剃度出家，大力弘揚禪宗宗旨。咸通壬午年二月十五日，無疾而終，享年八十三歲，僧臘五十四年。僖宗皇帝（Xizong）謚號他為『性空大師（Xingkong Dashi）』，並建『定慧之塔（Dinghui zhi Ta）』。
天臺平田普岸禪師（Tiantai Pingtian Pu'an Chanshi） 是洪州人，在百丈懷海禪師（Baizhang Huaihai Chanshi）門下領悟了禪宗宗旨。後來聽說天臺山風景優美，常有聖賢出現，想要隱居世外，追隨先賢的足跡，於是結廬而居，隱居在山林之下。日復一日，他的名聲被四眾弟子所知，於是建立了平田禪院（Pingtian Chanyuan）居住。 上堂說法時說：『神光不昧，萬古徽猷。進入此門，不要存有知解。』說完便下座。 有僧人蔘拜，普岸禪師打了一拄杖。那僧人上前抓住拄杖，普岸禪師說：『老僧剛才冒犯了。』僧人卻打了普岸禪師一拄杖。普岸禪師說：『真有作為，真有作為。』僧人禮拜。普岸禪師抓住他說：『是阇黎（Sheli，梵語，意為弟子）冒犯了。』僧人大笑。普岸禪師說：『這個師僧，今天徹底失敗了。』 臨濟義玄禪師（Linji Yixuan Chanshi）拜訪普岸禪師，到達路口時，先遇到一位大嫂在田里使喚牛。臨濟義玄禪師問大嫂：『去平田禪院的路怎麼走？』大嫂用鞭子打了一下牛，說：『這畜生，到處亂走，這條路也不認識。』臨濟義玄禪師又說：『我問你，去平田禪院的路怎麼走？』大嫂說：『這畜生，五歲了還使喚不動。』臨濟義玄禪師心想：『想要觀察前人，先觀察他所使用的事物。』
【English Translation】 English version A monk asked: 'Can it be obtained?' Daci (Great Compassion) Zen Master replied: 'What is the matter with the monk?' The monk said: 'Can you take the old monk away?' Daci Zen Master said: 'Even one who surpasses the monk cannot take him away.' The monk then remained silent. Later, the monk told Dongshan Liangjie (Cave Mountain Good Price) Zen Master about this. Dongshan Liangjie Zen Master said: 'Why did you say that?' The monk asked: 'What would you say, Master?' Dongshan Liangjie Zen Master said: 'It can.' Dongshan Liangjie Zen Master then asked the monk: 'What other sayings does Daci Zen Master have?' The monk said: 'Sometimes he instructs the assembly, saying: 'Speaking of one zhang (a unit of length, approx. 3.3 meters) is not as good as practicing one chi (a unit of length, approx. 0.33 meters); speaking of one chi is not as good as practicing one cun (a unit of length, approx. 0.033 meters).'' Dongshan Liangjie Zen Master said: 'I do not say it that way.' The monk asked: 'What would you say, Master?' Dongshan Liangjie Zen Master said: 'Speak of what cannot be practiced, practice what cannot be spoken.' Later, during the reign of Emperor Wuzong (Martial Ancestor) of the Tang Dynasty, Buddhism was abolished. The Zen Master Daci lived in seclusion, wearing coarse clothing. In the year Ren Shen of the Dazhong era, he was tonsured again and greatly promoted the Zen school's tenets. On the fifteenth day of the second month of the Ren Wu year of the Xiantong era, he passed away without illness, at the age of eighty-three, with fifty-four years as a monk. Emperor Xizong (Bright Ancestor) bestowed upon him the posthumous title 'Zen Master Xingkong (Nature of Emptiness)' and built the 'Dinghui Pagoda (Samadhi-Wisdom Pagoda).'
Zen Master Pu'an (Universal Shore) of Pingtian (Level Field) in Tiantai (Heavenly Terrace) Was a native of Hongzhou (Vast Prefecture). He attained the essence of Zen under the tutelage of Baizhang Huaihai (Hundred-League Embracing-Sea). Later, hearing of the scenic beauty of Tiantai Mountain and the frequent appearance of sages, he desired to live in seclusion beyond the world and follow in the footsteps of the ancients. Thus, he built a hut and lived in seclusion in the mountains. Day after day, his name became known to the fourfold assembly, and he established the Pingtian Zen Monastery to reside in. When ascending the hall to preach, he said: 'The divine light is never obscured, a glorious plan for all ages. Upon entering this gate, do not harbor intellectual understanding.' Then he descended from the seat. A monk came to pay respects. Zen Master Pu'an struck him with a staff. The monk stepped forward and grabbed the staff. Zen Master Pu'an said: 'The old monk was just being rash.' The monk then struck Zen Master Pu'an with the staff. Zen Master Pu'an said: 'A true master, a true master!' The monk bowed. Zen Master Pu'an grabbed him and said: 'It is the Sheli (Sanskrit term for disciple) who is being rash.' The monk laughed loudly. Zen Master Pu'an said: 'This monk has been utterly defeated today!' Zen Master Linji Yixuan (Forest Edge Right Mysterious) visited Zen Master Pu'an. Upon arriving at the crossroads, he first encountered an elder sister using an ox in the field. Zen Master Linji Yixuan asked the elder sister: 'Which way does the road to Pingtian Monastery go?' The elder sister struck the ox with a whip and said: 'This animal, wandering everywhere, doesn't even recognize this road.' Zen Master Linji Yixuan said again: 'I am asking you, which way does the road to Pingtian Monastery go?' The elder sister said: 'This animal, even at five years old, cannot be used properly.' Zen Master Linji Yixuan thought to himself: 'If you want to observe the predecessors, first observe what they use.'
便有抽釘㧞楔之意。及見師。師問。你還曾見我嫂也未。濟曰。已收下了也。師遂問。近離甚處。濟曰。江西黃檗。師曰。情知你見作家來。濟曰特來禮拜和尚。師曰。已相見了也。濟曰。賓主之禮。合施三拜。師曰。既是賓主之禮。禮拜著 有偈示眾曰。大道虛曠。常一真心。善惡莫思。神清物表。隨緣飲啄。更復何為。終於本院。遺塔存焉。宋朝重加修飾賜號壽昌。
瑞州五峰常觀禪師
僧問。如何是五峰境。師曰險。曰如何是境中人。師曰塞 僧辭。師曰。甚麼處去。曰臺山去。師豎一指曰。若見文殊了。卻來這裡。與汝相見。僧無語 師問僧。甚麼處來。曰莊上來。師曰。汝還見牛么。曰見。師曰。見左角見右角。僧無語。師代曰。見無左右 又僧辭。師曰。汝諸方去。莫謗老僧在這裡。曰某甲不道和尚在這裡。師曰。汝道老僧在甚麼處。僧豎起一指。師曰。早是謗老僧也。
潭州石霜山性空禪師
僧問。如何是祖師西來意。師曰。如人在千尺井中。不假寸繩。出得此人。即答汝西來意。僧曰。近日湖南暢和尚出世。亦為人東語西話。師喚沙彌。拽出這死屍著。
福州古靈神贊禪師
本州大中寺受業。後行腳。遇百丈開悟。卻回受業。本師問曰。汝離我在外。得何事業
【現代漢語翻譯】 現代漢語譯本 便有抽釘拔楔之意。（抽釘拔楔：比喻徹底解決問題，去除障礙）及見師。（師：指禪師）師問：『你還曾見我嫂也未？』濟曰：『已收下了也。』師遂問：『近離甚處？』濟曰：『江西黃檗。（江西黃檗：指黃檗希運禪師，禪宗大師）』師曰：『情知你見作家來。（作家：指有作為的禪者）』濟曰：『特來禮拜和尚。（和尚：對僧人的尊稱）』師曰：『已相見了也。』濟曰：『賓主之禮，合施三拜。』師曰：『既是賓主之禮，禮拜著。』有偈示眾曰：『大道虛曠，常一真心。善惡莫思，神清物表。隨緣飲啄，更復何為。』終於本院，遺塔存焉。宋朝重加修飾賜號壽昌。
瑞州五峰常觀禪師
僧問：『如何是五峰境？』師曰：『險。』曰：『如何是境中人？』師曰：『塞。』僧辭。師曰：『甚麼處去？』曰：『臺山去。（臺山：指五臺山，文殊菩薩的道場）』師豎一指曰：『若見文殊了，卻來這裡，與汝相見。』僧無語。師問僧：『甚麼處來？』曰：『莊上來。』師曰：『汝還見牛么？』曰：『見。』師曰：『見左角見右角？』僧無語。師代曰：『見無左右。』又僧辭。師曰：『汝諸方去，莫謗老僧在這裡。（老僧：禪師自稱的謙詞）』曰：『某甲不道和尚在這裡。（某甲：古代人自稱的謙詞）』師曰：『汝道老僧在甚麼處？』僧豎起一指。師曰：『早是謗老僧也。』
潭州石霜山性空禪師
僧問：『如何是祖師西來意？（祖師西來意：禪宗的核心問題，指達摩祖師從印度來到中國的真正目的）』師曰：『如人在千尺井中，不假寸繩，出得此人，即答汝西來意。』僧曰：『近日湖南暢和尚出世，亦為人東語西話。』師喚沙彌，『拽出這死屍著。』
福州古靈神贊禪師
本州大中寺受業，後行腳，遇百丈開悟。卻回受業。本師問曰：『汝離我在外，得何事業？』
【English Translation】 English version Then there is the intention of pulling out nails and removing wedges (抽釘拔楔之意: metaphor for thoroughly solving problems and removing obstacles). Upon seeing the master (師: refers to the Zen master), the master asked, 'Have you seen my sister-in-law yet?' Ji (濟) said, 'I have already taken her in.' The master then asked, 'Where did you recently leave from?' Ji said, 'Jiangxi Huangbo (江西黃檗: refers to Huangbo Xiyun, a Zen master).' The master said, 'I knew you had seen a master (作家: refers to a Zen practitioner with accomplishment).' Ji said, 'I came specifically to pay respects to the monk (和尚: a respectful term for monks).' The master said, 'We have already met.' Ji said, 'According to the etiquette between guest and host, three bows should be offered.' The master said, 'Since it is the etiquette between guest and host, then bow.' He then gave a verse to the assembly, saying, 'The great path is vast and empty, the constant is the one true mind. Do not think of good or evil, the spirit is clear and beyond material things. Follow conditions to drink and eat, what more is there to do?' He passed away in this monastery, and his pagoda remains. The Song Dynasty renovated it and bestowed the title 'Shouchang (壽昌)'.
Zen Master Changguan of Wufeng Mountain in Ruizhou
A monk asked, 'What is the realm of Wufeng (五峰境)?' The master said, 'Dangerous.' He asked, 'What is the person within the realm (境中人)?' The master said, 'Obstructed.' The monk took his leave. The master said, 'Where are you going?' He said, 'Going to Mount Tai (臺山: refers to Mount Wutai, the Bodhimanda of Manjusri Bodhisattva).' The master raised a finger and said, 'If you see Manjusri (文殊), come back here, and I will meet you.' The monk was speechless. The master asked a monk, 'Where did you come from?' He said, 'From the village.' The master said, 'Have you seen the cow?' He said, 'Seen.' The master said, 'Did you see the left horn or the right horn?' The monk was speechless. The master said on his behalf, 'Saw without left or right.' Another monk took his leave. The master said, 'If you go to various places, do not slander this old monk (老僧: a humble term for a Zen master referring to himself) here.' He said, 'I did not say the monk is here (某甲: an ancient humble term for oneself).' The master said, 'Where do you say the old monk is?' The monk raised a finger. The master said, 'That is already slandering the old monk.'
Zen Master Xingkong of Shishuang Mountain in Tanzhou
A monk asked, 'What is the meaning of the Patriarch's coming from the West (祖師西來意: the core question of Zen Buddhism, referring to the true purpose of Bodhidharma's arrival in China from India)?' The master said, 'It is like a person in a thousand-foot well. Without relying on an inch of rope, if you can get this person out, then I will answer your meaning of coming from the West.' The monk said, 'Recently, Monk Chang of Hunan has appeared in the world, also speaking east and west for people.' The master called the novice, 'Drag this corpse out.'
Zen Master Shenzan of Guling in Fuzhou
He received ordination at Dazhong Temple in this prefecture. Later, he traveled around and attained enlightenment upon meeting Baizhang. He returned to receive ordination. His original master asked, 'What have you accomplished outside of me?'
。曰。並無事業。遂遣執役。一日因澡身。命師去垢。師乃拊背曰。好所佛堂。而佛不聖。本師回首視之。師曰。佛雖不聖。且能放光。本師又一日在牕下看經。蜂子投牕紙求出。師睹之曰。世界如許廣闊。不肯出。鉆他故紙驢年去。遂有偈曰。空門不肯出。投窗也大癡。百年鉆故紙。何日出頭時。本師置經問曰。汝行腳遇何人。吾前後見汝。發言異常。師曰。某甲蒙百丈和尚指個歇處。今欲報慈德耳。本師於是告眾致齋。請師說法。師乃登座。舉唱百丈門風曰。靈光獨耀。迥脫根塵。體靈真常。不拘文字。心性無染。本自圓成。但離妄緣。即如如佛。本師于言下感悟曰。何期垂老得聞極則事 師后住古靈。聚徒數載。臨遷化。剃浴聲鐘。告眾曰。汝等諸人。還識無聲三昧否。眾曰不識。師曰。汝等靜聽。莫別思惟。眾皆側聆。師儼然順寂。塔存本山。
廣州和安寺通禪師
婺州雙林寺受業。自幼寡言。時人謂之不語通。因禮佛次。有禪者問。座主禮底是甚麼。師曰是佛。禪者乃指像曰。這個是何物。師無對。至夜具威儀禮問。今日所問。某甲未知意旨如何。禪者曰。座主幾夏耶。師曰。十夏。禪者曰。還曾出家也未。師轉茫然。禪者曰。若也不會。百夏奚為。乃命同參馬祖。及至江西。祖已圓寂。遂謁
百丈。頓釋疑情 有人問。師是禪師否。師曰。貧道不會學禪。師良久召其人。其人應諾。師指棕櫚樹子。其人無對 師一日召仰山。將床子來。山將到。師曰。卻送本處著。山從之。師召慧寂。山應諾。師曰。床子那邊是甚麼物。山曰枕子。師曰。枕子這邊是甚麼物。山曰無物。師復召慧寂。山應諾。師曰。是甚麼。山無對。師曰去。
江州龍雲臺禪師
僧問。如何是祖師西來意。師曰。昨夜欄中失卻牛。
京兆衛國院道禪師
新到參。師問。何方來。曰河南來。師曰。黃河清也未。僧無對 師有恙不見客。有人來謁曰。久聆和尚道德。忽承法體違和。略請和尚相見。師將缽盛飯。令侍者擎出示之。其人無對。
鎮州萬歲和尚
僧問。大眾雲集。合談何事。師曰。序品第一。
洪州東山慧禪師
遊山見一巖。僧問。此巖還有主也無。師曰有。曰是甚麼人。師曰。三家村裡覓甚麼。曰如何是巖中主。師曰。汝還氣急么 小師行腳回。師問。汝離吾在外。多少時耶。曰十年。師曰。不用指東話西。直道將來。曰對和尚不敢謾語。師喝曰。這打野榸漢 師同大於南用到茶堂。有僧近前不審。用曰。我既不納汝。汝亦不見我。不審阿誰。僧無語。師曰。不得平白地恁么問
【現代漢語翻譯】 現代漢語譯本 百丈（Baizhang）：徹底消除了疑問。
有人問：『師父是禪師嗎？』
百丈說：『貧道不會學禪。』
百丈停頓了很久，然後叫那個人。那個人應聲。
百丈指著棕櫚樹的果實。那個人無言以對。
百丈有一天叫仰山（Yangshan）拿床來。仰山拿來了。
百丈說：『放回原來的地方去。』
仰山照做了。
百丈叫慧寂（Huiji）。慧寂應聲。
百丈說：『床的那邊是什麼東西？』
仰山說：『枕頭。』
百丈說：『枕頭的這邊是什麼東西？』
仰山說：『沒有東西。』
百丈再次叫慧寂。慧寂應聲。
百丈說：『是什麼？』
慧寂無言以對。
百丈說：『走吧。』 江州龍雲臺禪師（Longyuntai Chan Master of Jiangzhou） 僧人問：『如何是祖師西來意？』
禪師說：『昨夜欄中失卻牛。』 京兆衛國院道禪師（Dao Chan Master of Weiguo Temple in Jingzhao） 新來的僧人前來參拜。禪師問：『從哪裡來？』
僧人說：『從河南來。』
禪師說：『黃河清了嗎？』
僧人無言以對。
禪師生病了，不見客人。有人來拜訪說：『久聞和尚的道德，忽然聽說您法體違和，想稍微拜見一下和尚。』
禪師用缽盛飯，讓侍者端出來給他看。那個人無言以對。 鎮州萬歲和尚（Wansui Monk of Zhenzhou） 僧人問：『大眾雲集，談論什麼事？』
禪師說：『序品第一。』 洪州東山慧禪師（Hui Chan Master of Dongshan in Hongzhou） 遊山時看到一個巖洞。僧人問：『這個巖洞有主人嗎？』
禪師說：『有。』
僧人說：『是什麼人？』
禪師說：『三家村裡覓甚麼？』
僧人說：『如何是巖中主？』
禪師說：『汝還氣急么？』
小師父行腳回來。禪師問：『你離開我在外面，有多久了？』
僧人說：『十年。』
禪師說：『不用指東話西，直接說來。』
僧人說：『對和尚不敢謾語。』
禪師喝道：『這打野榸漢！』
禪師同大於南到茶堂。有僧人上前不審問。用說：『我既不納汝，汝亦不見我，不審阿誰？』
僧人無語。
禪師說：『不得平白地恁么問。』
【English Translation】 English version Baizhang (Hundred Zhang): Completely dispelled doubts. Someone asked: 'Is the master a Chan master?' Baizhang said: 'This poor monk does not know how to study Chan.' Baizhang paused for a long time, then called that person. That person responded. Baizhang pointed to the palm tree fruit. That person was speechless. One day, Baizhang called Yangshan (Mount Yang) to bring a bed. Yangshan brought it. Baizhang said: 'Put it back where it belongs.' Yangshan did as he was told. Baizhang called Huiji (Wisdom Stillness). Huiji responded. Baizhang said: 'What is on the other side of the bed?' Yangshan said: 'A pillow.' Baizhang said: 'What is on this side of the pillow?' Yangshan said: 'Nothing.' Baizhang called Huiji again. Huiji responded. Baizhang said: 'What is it?' Huiji was speechless. Baizhang said: 'Go.' Longyuntai Chan Master of Jiangzhou (Dragon Cloud Terrace Chan Master of Jiangzhou) A monk asked: 'What is the meaning of the Patriarch's coming from the West?' The Chan Master said: 'Last night, I lost the ox in the pen.' Dao Chan Master of Weiguo Temple in Jingzhao (Dao Chan Master of Weiguo Temple in Jingzhao) A newly arrived monk came to pay respects. The Chan Master asked: 'Where do you come from?' The monk said: 'From Henan.' The Chan Master said: 'Is the Yellow River clear yet?' The monk was speechless. The Chan Master was ill and did not see guests. Someone came to visit and said: 'I have long admired the morality of the monk, and suddenly heard that your Dharma body is unwell. I would like to see the monk briefly.' The Chan Master filled a bowl with rice and asked the attendant to bring it out to show him. That person was speechless. Wansui Monk of Zhenzhou (Ten Thousand Years Monk of Zhenzhou) A monk asked: 'What are the masses gathered here discussing?' The Chan Master said: 'Chapter One, Introduction.' Hui Chan Master of Dongshan in Hongzhou (Wisdom Chan Master of Dongshan in Hongzhou) While traveling in the mountains, he saw a cave. A monk asked: 'Does this cave have an owner?' The Chan Master said: 'Yes.' The monk said: 'Who is it?' The Chan Master said: 'What are you looking for in the Three Family Village?' The monk said: 'What is the master of the cave?' The Chan Master said: 'Are you out of breath?' A young monk returned from pilgrimage. The Chan Master asked: 'How long have you been away from me?' The monk said: 'Ten years.' The Chan Master said: 'Don't beat around the bush, tell me directly.' The monk said: 'I dare not lie to the monk.' The Chan Master shouted: 'You wild beating stick!' The Chan Master and Da Yu Nan went to the tea hall. A monk came forward and asked without discernment. Yong said: 'Since I do not accept you, and you do not see me, who are you asking?' The monk was speechless. The Chan Master said: 'You must not ask such questions plainly.'
伊。用曰。大於亦無語那。于把定其僧曰。是你恁么累我亦然。便打一摑。用大笑曰。朗月與青天 大於侍者到。師問。金剛正定。一切皆然。秋去冬來。且作么生。者曰。不妨和尚借問。師曰。即今即得。去後作么生。者曰。誰敢問著某甲。師曰。大於還得么。者曰。猶要別人檢點在。師曰。輔弼宗師。不廢光彩。侍者禮拜。
清田和尚
與瑫上座煎茶次。師敲繩床三下。瑫亦敲三下。師曰。老僧敲有個善巧。上座敲有何道理。瑫曰。某甲敲有個方便。和尚敲作么生。師舉起盞子。瑫曰。善知識眼。應須恁么。茶罷。瑫卻問。和尚適來舉起盞子。意作么生。師曰。不可更別有也。
百丈山涅槃和尚
一日謂眾曰。汝等與我開田。我與汝說大義。眾開田了。歸請說大義。師乃展兩手。眾罔措 (洪覺范林間錄云。百丈第二代法正禪師。大智之高第。其先嚐誦涅槃經。不言姓名。時呼為涅槃和尚。住成法席。師功最多。使眾開田。方說大義者。乃師也。黃檗古靈諸大士。皆推尊之。唐文人黃武翊。撰其碑甚詳。柳公權書。妙絕今古。而傳燈所載。百丈惟政禪師。又繫於馬祖法嗣之列。誤矣。及觀正宗記。則有惟政法正。然百丈第代可數明教。但皆見其名不能辨。而俱存也。今當以柳碑為正)。
【現代漢語翻譯】 現代漢語譯本： 伊：用禪師說：『大於（侍者名），你也沒有話說嗎？』於是抓住他的僧衣說：『是你這樣連累我的。』便打了他一巴掌。用禪師大笑著說：『朗朗明月與青天一般。』 大於侍者來到。用禪師問：『金剛正定（一種堅固的禪定），一切都是如此。秋去冬來，你作何理解？』大於回答：『不妨和尚您來問。』用禪師說：『現在立刻就明白，以後又如何呢？』大於回答：『誰敢問我呢？』用禪師說：『大於你還能理解嗎？』大於回答：『還需要別人來檢點。』用禪師說：『你是輔弼宗師的人才，光彩不減。』侍者禮拜。
清田和尚： 與瑫上座一起煎茶時，清田和尚敲了繩床三下。瑫上座也敲了三下。清田和尚說：『老僧我敲有我的善巧之處，上座你敲有什麼道理？』瑫上座說：『我敲有我的方便之處，和尚您敲又是為什麼呢？』清田和尚舉起茶盞。瑫上座說：『善知識的眼光，就應該是這樣。』茶罷，瑫上座反問：『和尚您剛才舉起茶盞，意欲何為？』清田和尚說：『沒有什麼別的意思。』
百丈山涅槃和尚： 一日對眾人說：『你們為我開田，我就為你們說大義。』眾人開田完畢，回來請求說大義。涅槃和尚於是展開雙手。眾人不知所措。（洪覺范《林間錄》記載：百丈第二代法正禪師，是大智禪師的高足。他先前曾經誦讀《涅槃經》，不透露姓名，當時人們稱他為涅槃和尚。他主持寺院，功勞最大。讓眾人開田，才說大義的人，就是他。黃檗、古靈等大德，都推崇他。唐朝文人黃武翊撰寫了他的碑文，非常詳細，柳公權書寫，精妙絕倫。而《傳燈錄》所記載的百丈惟政禪師，又被列為馬祖的法嗣，這是錯誤的。等到檢視《正宗記》，則有惟政和法正兩人。然而百丈的傳承代數可以嚮明教寺查詢，但都只知道他們的名字而無法分辨，並且都存在。現在應當以柳碑為準。）
【English Translation】 English version: I: Yong said, 'Great Yu (a servant's name), do you have nothing to say?' Then he grabbed his monk's robe and said, 'It is you who have implicated me like this.' Then he slapped him. Yong laughed loudly and said, 'The bright moon is like the blue sky.' Attendant Dayu arrived. The master asked, 'Vajra Samadhi (a firm state of meditation), everything is so. Autumn goes and winter comes, how do you understand it?' Dayu replied, 'It doesn't matter if the Abbot asks.' The master said, 'Understand it immediately now, what about later?' Dayu replied, 'Who dares to ask me?' The master said, 'Dayu, can you still understand?' Dayu replied, 'It still needs others to examine.' The master said, 'You are a talent who assists the master of the sect, and your brilliance is undiminished.' The attendant bowed.
Zen Master Qing Tian: While brewing tea with Zen Practitioner Tao, the master knocked on the rope bed three times. Tao also knocked three times. The master said, 'I, the old monk, have my skillful means in knocking, what is the principle behind your knocking?' Tao said, 'I have my expedient means in knocking, why are you knocking, Abbot?' The master raised the teacup. Tao said, 'The eyes of a good advisor should be like this.' After tea, Tao asked in return, 'Abbot, what did you mean by raising the teacup just now?' The master said, 'There is no other meaning.'
Nirvana Abbot of Mount Baizhang: One day, he said to the crowd, 'If you cultivate the fields for me, I will tell you the great meaning.' After the crowd finished cultivating the fields, they returned and asked to be told the great meaning. Nirvana Abbot then spread out his hands. The crowd was at a loss. (Hong Juefan's 'Records from the Forest' states: Zen Master Fazheng, the second generation of Baizhang, was a top disciple of Zen Master Dazhi. He had previously recited the Nirvana Sutra, without revealing his name, and at that time people called him Nirvana Abbot. He presided over the monastery and made the greatest contributions. The one who had the crowd cultivate the fields and then spoke of the great meaning was him. Great masters such as Huangbo and Guling all respected him. The Tang Dynasty scholar Huang Wuyi wrote his epitaph, which was very detailed, and Liu Gongquan wrote the calligraphy, which was exquisitely unparalleled. However, the Zen Master Weizheng of Baizhang recorded in the Transmission of the Lamp is mistakenly listed as a successor of Mazu. Upon examining the Records of the Orthodox Lineage, there are both Weizheng and Fazheng. However, the generations of Baizhang's lineage can be inquired from Mingjiao Temple, but only their names are known and they cannot be distinguished, and both exist. Now, Liu's epitaph should be taken as the standard.)
南泉愿禪師法嗣
趙州觀音院真際從諗禪師
曹州郝鄉郝氏子。童稚于本州扈通院。從師披剃。未納戒。便抵池陽。參南泉。值泉偃息。而問曰。近離甚處。師曰瑞像。泉曰。還見瑞像么。師曰。不見瑞像。祇見臥如來。泉便起坐問。汝是有主沙彌。無主沙彌。師曰。有主沙彌。泉曰。那個是你主。師近前躬身曰。仲冬嚴寒。伏惟和向尊候萬福。泉器之。許其入室 他日問泉曰。如何是道。泉曰。平常心是道。師曰。還可趣向也無。泉曰。擬向即乖。師曰。不擬爭知是道。泉曰。道不屬知。不屬不知。知是妄覺。不知是無記。若真達不疑之道。猶如太虛廓然蕩豁。豈可強是非耶。師于言下悟理。乃往嵩岳琉璃壇納戒。仍返南泉 師在南泉。作爐頭。大眾普請擇菜。師在堂內。叫救火救火。大眾一時到僧堂前。師乃關卻僧堂門。大眾無對。泉乃拋鎖匙。從牕內入堂中。師便開門 師在南泉。井樓上打水次。見南泉過。便抱柱懸卻腳曰。相救相救。南泉上樓梯曰。一二三四五。師少時間。卻去禮謝曰。適來謝和尚相救 問。承聞和尚親見南泉。是否。師曰。鎮州出大蘿蔔頭 問。和尚生緣什麼處。師以手指曰。西邊更向西 上堂。兄弟莫久立。有事商量。無事向衣缽下。坐窮理好。老僧行腳時。除二
【現代漢語翻譯】 現代漢語譯本 南泉愿禪師的法嗣 趙州觀音院真際從諗禪師 曹州郝鄉郝氏之子。童年時在本州的扈通院，跟隨師父剃度。尚未受戒，便前往池陽，參拜南泉禪師。當時南泉禪師正在休息，從諗禪師問道：『您最近從哪裡來？』南泉禪師說：『瑞像。』從諗禪師說：『沒見到瑞像，只見到臥如來。』南泉禪師便起身問道：『你是有主的沙彌，還是無主的沙彌？』從諗禪師說：『有主的沙彌。』南泉禪師問：『哪個是你的主人？』從諗禪師走上前，躬身說：『仲冬嚴寒，祝願和尚您尊候萬福。』南泉禪師很器重他，允許他進入內室。 有一天，從諗禪師問南泉禪師：『如何是道？』南泉禪師說：『平常心是道。』從諗禪師問：『還可以趨向它嗎？』南泉禪師說：『想要趨向就錯了。』從諗禪師問：『不想要趨向，怎麼知道是道呢？』南泉禪師說：『道不屬於知，也不屬於不知。知是妄覺，不知是無記。如果真正通達無疑之道，就好像太虛空曠遼闊，哪裡可以強行分辨是非呢？』從諗禪師在言語之下領悟了道理，於是前往嵩岳琉璃壇受戒，然後返回南泉禪師處。 從諗禪師在南泉禪師處擔任爐頭（廚房負責人）。大眾一起擇菜，從諗禪師在僧堂內大叫：『救火！救火！』大眾一時都跑到僧堂前，從諗禪師卻把僧堂的門關上了，大眾無言以對。南泉禪師於是扔了鑰匙，從窗戶進入堂中，從諗禪師便打開了門。 從諗禪師在南泉禪師處，在井樓上打水時，看到南泉禪師經過，便抱著柱子，懸著腳說：『救命！救命！』南泉禪師走上樓梯說：『一二三四五。』過了一會兒，從諗禪師去禮拜感謝說：『剛才感謝和尚相救。』 有人問：『聽說和尚您親自見過南泉禪師，是這樣嗎？』從諗禪師說：『鎮州出大蘿蔔頭。』 有人問：『和尚您的生緣（出生地）在哪裡？』從諗禪師用手指著說：『西邊更向西。』 上堂時，從諗禪師說：『各位師兄弟不要久站。有事就商量，沒事就回到自己的衣缽下，坐下來窮究道理。老僧我行腳的時候，除了……』
【English Translation】 English version Successor of Zen Master Nanquan Yuan Zen Master Zhaozhou Guanyin Yuan Zhenji Congshen He was a son of the Hao family from Hao Village, Cao Prefecture. As a child, he was at Hutong Monastery in his native prefecture, where he was tonsured by a teacher. Before receiving the precepts, he went to Chiyang and visited Nanquan (Nanquan Yuan, a Zen master). He found Nanquan resting, and asked, 'Where have you come from recently?' Nanquan said, 'Auspicious Image (瑞像, refers to a sacred image or statue).' The master said, 'I did not see the Auspicious Image, I only saw the Reclining Tathagata.' Nanquan then got up and asked, 'Are you a novice monk with a master, or a novice monk without a master?' The master said, 'A novice monk with a master.' Nanquan asked, 'Who is your master?' The master stepped forward, bowed, and said, 'In the severe cold of midwinter, I respectfully wish the venerable abbot ten thousand blessings.' Nanquan valued him and allowed him to enter his room. One day, the master asked Nanquan, 'What is the Dao (道, the Way)?' Nanquan said, 'Ordinary mind is the Dao.' The master asked, 'Can it be approached?' Nanquan said, 'Intending to approach it is already a deviation.' The master asked, 'If one does not intend to approach it, how can one know it is the Dao?' Nanquan said, 'The Dao does not belong to knowing, nor does it belong to not knowing. Knowing is false awareness, not knowing is ignorance. If one truly attains the Dao of no doubt, it is like the vast and boundless emptiness. How can one forcibly distinguish right from wrong?' The master understood the principle upon hearing these words, and then went to Mount Song's Luli Altar to receive the precepts, and then returned to Nanquan. The master was the head cook at Nanquan's place. The assembly was collectively picking vegetables. The master shouted inside the monks' hall, 'Fire! Fire!' The assembly all rushed to the front of the monks' hall. The master then closed the door of the monks' hall, and the assembly was speechless. Nanquan then threw the key and entered the hall through the window. The master then opened the door. The master was at Nanquan's place, drawing water at the well tower. Seeing Nanquan passing by, he hugged the pillar and hung his feet, saying, 'Save me! Save me!' Nanquan went up the stairs and said, 'One, two, three, four, five.' After a short time, the master went to bow and thank him, saying, 'Just now, thank you, venerable abbot, for saving me.' Someone asked, 'I heard that you personally saw Nanquan, is that so?' The master said, 'Zhenzhou produces large radish heads.' Someone asked, 'Where is your place of origin (生緣, place of birth or karmic connection)?' The master pointed with his finger and said, 'West, further west.' Ascending the Dharma hall, the master said, 'Brothers, do not stand for long. If there is something to discuss, then discuss it. If there is nothing to discuss, then return to your robes and bowls and sit down to thoroughly investigate the principle. When I, the old monk, travel around, except for two...'
時齋粥。是雜用心力處。餘外更無別用心處也。若不如此。出家大遠在 問。萬物中何物最堅。師曰。相罵饒汝接觜。相唾饒汝潑水 問。如何是一句。師曰。若守著一句。老卻你 師又曰。若一生不離叢林。不語十年五載。無人喚你作啞漢。已后佛也不奈你何。你若不信。擷取老僧頭去 問。至道無難。唯嫌揀擇。是時人窠窟。師曰。曾有問我。直得五年分疏不下 有官人問。丹霞燒木佛。院主為什麼眉須墮落。師曰。官人宅中。變生作熟。是什麼人。曰所使。師曰。卻是他好手 問。如何是道。師曰。不敢不敢。問如何是法。師曰。敕敕攝攝 上堂曰。若是久參底人。莫非真實。莫非亙古亙今。若是新入眾底人。也須究理始得。莫趁三百五百叢林。稱道好個住持。洎乎問著佛法。恰似炒砂作飯相似。無可施為。無可下口。卻言他非我是。面赫赤地。良由世間出非法語。真寔欲明者意。莫辜負老僧 問。如何是西來意。師下禪床。曰莫便是否。師曰。老僧未有語在 問。佛法久遠。如何用心。師曰。你見前漢後漢把攬天下。臨終時。半錢也將不去 問。如何得不被諸境惑。師垂一足。僧便出鞋。師收起足。僧無語 問。善惡惑不得底人。還獨脫也無。師曰。不獨脫。曰為什麼不獨脫。師曰。正在善惡里 問。孤月當
【現代漢語翻譯】 現代漢語譯本： 時齋粥，這是集中用心的地方，除此之外沒有其他需要特別用心的地方了。如果不是這樣，出家就差得太遠了。 問：萬物中什麼最堅硬？ 師父說：別人罵你，你還嘴；別人朝你吐唾沫，你還潑水。 問：如何是一句（真諦）？ 師父說：如果執著於一句（話），會讓你終老。 師父又說：如果一生不離開叢林（寺院），十年五年不說話，沒有人會叫你啞巴。以後佛也拿你沒辦法。如果你不信，砍下老僧的頭去。 問：至道（最高的道）不難，只是討厭選擇。這是世人的窠臼。 師父說：曾經有人問我，我花了五年時間也沒能解釋清楚。 有官員問：丹霞（Dānxiá，人名，禪師）燒木佛，院主為什麼眉毛鬍鬚都掉落了？ 師父說：官員家中，把生的變成熟的是什麼人？ 官員說：是僕人。 師父說：正是他做得好。 問：如何是道？ 師父說：不敢，不敢。 問：如何是法？ 師父說：敕敕攝攝（chì chì shè shè，咒語聲）。 上堂開示說：如果是久參（長期參禪）的人，莫非真實，莫非亙古亙今（從古至今）。如果是新加入的人，也必須探究道理才行。不要追逐三百五百人的叢林（大寺院），稱讚住持有多好。等到問到佛法，就像炒沙子做飯一樣，無濟於事，無法下口。卻說別人不對自己對，面紅耳赤。實在是世間流傳的不是佛語。真正想要明白真諦的人，不要辜負老僧。 問：如何是西來意（禪宗的根本宗旨）？ 師父下禪床，說：莫非就是這個？ 師父說：老僧還沒有說話呢。 問：佛法久遠，如何用心？ 師父說：你見前漢後漢的皇帝掌握天下，臨終時，半個銅錢也帶不走。 問：如何才能不被各種境象迷惑？ 師父垂下一隻腳，僧人就脫下鞋子。師父收回腳，僧人無話可說。 問：善惡都迷惑不了的人，還獨脫嗎？ 師父說：不獨脫。 問：為什麼不獨脫？ 師父說：正處在善惡之中。 問：孤月當（gū yuè dāng）...
【English Translation】 English version: 'Shizhai porridge (shí zhāi zhōu, a type of vegetarian porridge served at a specific time of day)', this is where you concentrate your mind. There is nothing else to particularly focus on. If it's not like this, then leaving home is far off. Question: Among all things, what is the most solid? The Master said: If someone scolds you, you retort; if someone spits at you, you splash water back. Question: What is 'one phrase' (the ultimate truth)? The Master said: If you cling to 'one phrase', you'll grow old. The Master also said: If you never leave the 'conglin (cóng lín, monastery)' in your life, and remain silent for ten or five years, no one will call you a mute. Even the Buddha will have no way to deal with you after that. If you don't believe me, cut off this old monk's head. Question: The supreme 'dao (dào, the Way)' is not difficult, it's just that people dislike making choices. This is the pitfall of people. The Master said: Someone once asked me, and I couldn't explain it clearly even after five years. An official asked: 'Dānxiá (Dānxiá, name of a Chan master) burned a wooden Buddha, why did the abbot's eyebrows and beard fall off?' The Master said: In the official's home, who is it that turns raw into cooked? The official said: It's the servant. The Master said: That's precisely his skill. Question: What is the 'dao (dào, the Way)'? The Master said: I dare not, I dare not. Question: What is the 'dharma (fǎ, the Law)'? The Master said: 'Chì chì shè shè (chì chì shè shè, sound of a mantra)'. Ascending the Dharma hall, he said: If you are someone who has been practicing for a long time, you are surely genuine, surely eternal. If you are someone newly joined, you must also investigate the principles. Don't chase after monasteries with three or five hundred people, praising how good the abbot is. When asked about the Buddha's teachings, it's like trying to cook rice from fried sand, useless and impossible to eat. Then they say others are wrong and they are right, their faces red with shame. It's truly because what's circulating in the world isn't the Buddha's words. Those who truly want to understand the truth, don't let down this old monk. Question: What is the 'meaning of Bodhidharma's coming from the West (the fundamental principle of Zen Buddhism)'? The Master stepped down from the Zen platform and said: Could it be this? The Master said: This old monk hasn't spoken yet. Question: The Buddha's teachings are ancient, how should one apply the mind? The Master said: You see the emperors of the Former and Later Han dynasties who controlled the world, at the time of their death, they couldn't take even half a copper coin with them. Question: How can one avoid being deluded by all the various circumstances? The Master lowered one foot, and the monk took off his shoe. The Master retracted his foot, and the monk was speechless. Question: Is someone who cannot be deluded by good and evil also detached? The Master said: Not detached. Question: Why not detached? The Master said: Precisely because they are within good and evil. Question: 'Gū yuè dāng (gū yuè dāng)...'
空。光從何生。師曰。月從何生 上堂。此事如明珠在掌。胡來胡現。漢來漢現。老僧把一枝草。作丈六金身用。把丈六金身。作一枝草用。佛即是煩惱。煩惱即是佛。問佛與誰人為煩惱。師曰。與一切人為煩惱。曰如何免得。師曰。用免作么 示眾曰。擬心即差。僧問。不擬心時如何。師打二下曰。莫是老僧辜負阇黎么 示眾曰。此問佛法。道難即易。道易即難。別處難見易識。老僧者里即易見難識。若能會得。天下橫行。忽有人問。什麼處來。若向伊道從趙州來。又謗趙州。若道不從趙州來。又埋沒自己。諸人且作么生對他 僧問。觸目是謗和尚。如何得不謗去。師曰。若道不謗。早是謗了也 問。如何是衲衣下事。師曰。莫自瞞 問。如何是趙州。師曰。東門西門南門北門 示眾曰。法本不生。今則無滅。更不要道。才語是生。不語是默。諸人且作么生是不生不滅底道理。問草是不生不滅么。師曰。者漢只認得個死語 上堂。良久大眾總來也未。對曰。總來也。師曰。更待一人來即說話。僧曰。候無人來。即說似和尚。師曰。大難得人 示眾曰。心生即種種法生。心滅即種種法滅。你諸人作么生。僧乃問。只如不生不滅時如何。師曰。我許你者一問 示眾曰。大道只在目前。要且目前難睹。僧問。目前有何形段
【現代漢語翻譯】 現代漢語譯本 空。光從何處產生？ 趙州禪師說：『月亮從何處產生？』 趙州禪師上堂說法：這件事就像明珠在掌中，胡人來就顯現胡人的形象，漢人來就顯現漢人的形象。老僧我把一根草，當作丈六金身（佛像）來用；把丈六金身，當作一根草來用。佛就是煩惱，煩惱就是佛。 有人問：『佛與什麼人是煩惱？』 趙州禪師說：『與一切人是煩惱。』 那人問：『如何才能免除煩惱？』 趙州禪師說：『用免除做什麼？』 趙州禪師開示大眾說：『心有所擬議就錯了。』 有僧人問：『不擬議時如何？』 趙州禪師打了那僧人兩下，說：『莫非是老僧我辜負了你嗎？』 趙州禪師開示大眾說：『問佛法，說難就容易，說容易就難。別處難見而容易認識，我趙州這裡就容易見而難以認識。如果能夠領會，就可以天下橫行。』 『忽然有人問：從什麼地方來？如果對他說從趙州來，又誹謗了趙州；如果說不從趙州來，又埋沒了自己。你們大家要怎麼回答他呢？』 有僧人問：『觸目所及都是在誹謗和尚，如何才能不誹謗呢？』 趙州禪師說：『如果說不誹謗，早就是誹謗了。』 有人問：『什麼是衲衣（僧衣）下的事？』 趙州禪師說：『不要自欺。』 有人問：『什麼是趙州？』 趙州禪師說：『東門、西門、南門、北門。』 趙州禪師開示大眾說：『法本來不生，現在也就無滅。更不要說，才說話就是生，不說話就是默。你們大家要怎麼理解這不生不滅的道理？』 有人問：『草是不生不滅的嗎？』 趙州禪師說：『這人只認得死話。』 趙州禪師上堂說法，停頓了很久，問道：『大眾都來了嗎？』 回答說：『都來了。』 趙州禪師說：『再等一個人來就說話。』 僧人說：『等到沒有人的時候，就告訴和尚您。』 趙州禪師說：『太難得人了。』 趙州禪師開示大眾說：『心生起就種種法生起，心滅掉就種種法滅掉。你們大家怎麼理解？』 有僧人問：『如果是不生不滅時如何？』 趙州禪師說：『我允許你問這一問。』 趙州禪師開示大眾說：『大道就在眼前，但卻難以見到。』 有僧人問：『眼前有什麼形貌？』
【English Translation】 English version Emptiness. From where does light arise? The Master said: 'From where does the moon arise?' The Master ascended the hall: 'This matter is like a bright pearl in the palm. When a barbarian comes, it manifests as a barbarian; when a Han comes, it manifests as a Han. This old monk takes a blade of grass and uses it as a sixteen-foot golden body (Buddha image); takes a sixteen-foot golden body and uses it as a blade of grass. Buddha is affliction; affliction is Buddha.' Someone asked: 'For whom is Buddha affliction?' The Master said: 'For everyone, it is affliction.' The person asked: 'How can one be rid of it?' The Master said: 'What use is there in getting rid of it?' The Master instructed the assembly: 'To contemplate with the mind is to err.' A monk asked: 'What about when not contemplating with the mind?' The Master struck the monk twice, saying: 'Could it be that this old monk has failed you?' The Master instructed the assembly: 'To ask about the Buddha-dharma, saying it's difficult is easy; saying it's easy is difficult. Elsewhere, it's difficult to see but easy to recognize; here in Zhao Zhou, it's easy to see but difficult to recognize. If you can understand, you can roam freely under heaven.' 'If someone suddenly asks: Where do you come from? If you tell them you come from Zhao Zhou, you slander Zhao Zhou; if you say you don't come from Zhao Zhou, you bury yourself. How will you answer them?' A monk asked: 'Everything I see is slandering the Abbot. How can I avoid slandering?' The Master said: 'If you say you don't slander, that's already slander.' Someone asked: 'What is the matter beneath the kasaya (monk's robe)?' The Master said: 'Don't deceive yourself.' Someone asked: 'What is Zhao Zhou?' The Master said: 'East Gate, West Gate, South Gate, North Gate.' The Master instructed the assembly: 'The Dharma is fundamentally unborn; now, therefore, there is no extinction. Furthermore, don't say that speaking is birth, and not speaking is silence. How will you all understand the principle of neither birth nor extinction?' Someone asked: 'Is grass neither born nor extinguished?' The Master said: 'This person only recognizes dead words.' The Master ascended the hall, paused for a long time, and asked: 'Has the assembly all arrived?' The assembly replied: 'All have arrived.' The Master said: 'I will speak when one more person arrives.' The monk said: 'When there is no one, I will tell the Abbot.' The Master said: 'It is so difficult to find a person.' The Master instructed the assembly: 'When the mind arises, all kinds of dharmas arise; when the mind ceases, all kinds of dharmas cease. How do you all understand?' A monk then asked: 'What about when there is neither birth nor extinction?' The Master said: 'I allow you this one question.' The Master instructed the assembly: 'The Great Way is right before your eyes, but it is difficult to see.' A monk asked: 'What form does it have before our eyes?'
。令學人睹。師曰。任你江南江北。曰和尚豈無方便為人。師曰。適來問什麼 示眾曰。教化得底人。是今生事。教化不得底人。是第三生冤。若不教化。恐墮卻一切眾生。教化亦是冤。是你還教化也無。僧曰教化。師曰。一切眾生。還見你也無。曰不見。師曰。為什麼不見。曰無相。師曰。即今還見老僧否。曰和尚不是眾生。師曰。自知罪過即得 示眾曰。八百個作佛漢。覓一個道人難得 問。白雲不落時如何。師曰。老僧不會上象。曰豈無賓主。師曰。老僧是主。阇黎是賓。白雲在什麼處 馬大夫問。和尚還修行也無。師曰。老僧若修行即禍事。曰和尚既不修行。教什麼人修行。師曰。大夫是修行底人。曰某甲何名修行。師曰。若不修行。爭得撲在人王位中喂得來。赤凍紅地。無有解出期。大夫乃下淚拜謝 示眾曰阇黎不是不將來。老僧不是不祇對。又曰阇黎莫擎拳合掌。老僧不將禪床拂子對 問。作何方便。即得聞于未聞。師曰。未聞且置。你曾聞個什麼來 問。如何是和尚大意。師曰。無大無小。曰莫便是和尚大意么。師曰。若有纖毫。萬劫不如 問。萬法本閑而人自鬧。是什麼人語。師曰。出來便死 問。不是佛。不是物。不是眾生。這個是斷語。如何是不斷語。師曰。天上天下。唯我獨尊 問。如何是歸
【現代漢語翻譯】 現代漢語譯本： 。讓學人看。
師父說：『任憑你在江南江北。』
（學人）問：『和尚難道沒有方便法門來幫助人嗎？』
師父說：『剛才問什麼？』
師父開示大眾說：『能夠被教化的人，是今生的緣分；不能被教化的人，是第三生的冤孽。如果不去教化，恐怕會辜負一切眾生；教化也是一種冤孽。』
（師父問）『你還要教化嗎？』
僧人回答：『教化。』
師父說：『一切眾生，還看得見你嗎？』
（僧人）回答：『看不見。』
師父說：『為什麼看不見？』
（僧人）回答：『因為沒有相。』
師父說：『現在還看得見老僧嗎？』
（僧人）回答：『和尚不是眾生。』
師父說：『自己知道罪過就可以了。』
師父開示大眾說：『八百個自稱要成佛的人，找一個真正的修行人很難。』
（僧人）問：『白雲不落下的時候怎麼樣？』
師父說：『老僧不會騎大象。』
（僧人）問：『難道沒有賓主之分嗎？』
師父說：『老僧是主，你（阇黎，梵語，意為弟子）是賓。白雲在哪裡？』
馬大夫問：『和尚還修行嗎？』
師父說：『老僧如果修行就糟了。』
（馬大夫）問：『和尚既然不修行，教誰修行呢？』
師父說：『大夫是修行的人。』
（馬大夫）問：『我怎麼算是修行呢？』
師父說：『如果不修行，怎麼能撲到人王的位子上，被餵養得來，赤凍紅地，沒有解脫之期？』
大夫於是流淚拜謝。
師父開示大眾說：『你（阇黎）不是沒有帶來，老僧不是不應對。』
又說：『你（阇黎）不要舉拳合掌，老僧不用禪床拂子來應對。』
（僧人）問：『用什麼方便法門，才能聽聞到未曾聽聞的道理？』
師父說：『未曾聽聞的暫且放下，你曾經聽聞過什麼？』
（僧人）問：『什麼是和尚的大意？』
師父說：『無大無小。』
（僧人）問：『莫非這就是和尚的大意嗎？』
師父說：『如果有一絲一毫的執著，萬劫也無法解脫。』
（僧人）問：『萬法本來空閑，而人自己擾亂，這是什麼人的話？』
師父說：『出來就死。』
（僧人）問：『不是佛，不是物，不是眾生，這個是斷語，什麼是不斷語？』
師父說：『天上天下，唯我獨尊。』
（僧人）問：『什麼是歸』 English version: 。Let the students see.
The master said, 'Let it be Jiangnan or Jiangbei.'
(The student) asked, 'Doesn't the monk have expedient means to help people?'
The master said, 'What did you ask just now?'
The master addressed the assembly, saying, 'Those who can be taught are karmic connections from this life; those who cannot be taught are karmic debts from the third life. If you don't teach, you might fail all sentient beings; teaching is also a kind of karmic debt.'
(The master asked) 'Do you still want to teach?'
The monk replied, 'Teach.'
The master said, 'Can all sentient beings see you?'
(The monk) replied, 'They cannot see.'
The master said, 'Why can't they see?'
(The monk) replied, 'Because there is no form (相, xiàng).'
The master said, 'Can you see this old monk now?'
(The monk) replied, 'The monk is not a sentient being.'
The master said, 'Knowing your own faults is enough.'
The master addressed the assembly, saying, 'Among eight hundred people claiming to become Buddhas, it's hard to find a true practitioner.'
(The monk) asked, 'What happens when the white clouds don't fall?'
The master said, 'This old monk doesn't know how to ride an elephant.'
(The monk) asked, 'Isn't there a distinction between guest and host?'
The master said, 'This old monk is the host, and you (阇黎, Shélí, Sanskrit for disciple) are the guest. Where are the white clouds?'
Magistrate Ma asked, 'Does the monk still practice?'
The master said, 'If this old monk practices, it would be a disaster.'
(Magistrate Ma) asked, 'Since the monk doesn't practice, who does he teach to practice?'
The master said, 'The magistrate is a practitioner.'
(Magistrate Ma) asked, 'How am I considered a practitioner?'
The master said, 'If you didn't practice, how could you have fallen into the position of a king, being fed and sustained, in a frozen red land, with no hope of liberation?'
The magistrate then shed tears and bowed in gratitude.
The master addressed the assembly, saying, 'You (阇黎) didn't not bring it, and this old monk didn't not respond.'
He also said, 'You (阇黎) don't raise your fists and join your palms, and this old monk won't use the Zen bed and whisk to respond.'
(The monk) asked, 'What expedient means can be used to hear what has not been heard?'
The master said, 'Put aside what has not been heard for now; what have you ever heard?'
(The monk) asked, 'What is the great meaning of the monk?'
The master said, 'Neither great nor small.'
(The monk) asked, 'Could that be the great meaning of the monk?'
The master said, 'If there is even a trace of attachment, you will not be liberated for countless eons.'
(The monk) asked, 'All phenomena are originally idle, but people disturb themselves. Whose words are these?'
The master said, 'Coming out is death.'
(The monk) asked, 'Not Buddha, not object, not sentient being, this is a conclusive statement. What is a non-conclusive statement?'
The master said, 'Above the heavens and below the heavens, I alone am honored.'
(The monk) asked, 'What is returning'
【English Translation】 English version: 。Let the students see.
The master said, 'Let it be Jiangnan or Jiangbei.'
(The student) asked, 'Doesn't the monk have expedient means to help people?'
The master said, 'What did you ask just now?'
The master addressed the assembly, saying, 'Those who can be taught are karmic connections from this life; those who cannot be taught are karmic debts from the third life. If you don't teach, you might fail all sentient beings; teaching is also a kind of karmic debt.'
(The master asked) 'Do you still want to teach?'
The monk replied, 'Teach.'
The master said, 'Can all sentient beings see you?'
(The monk) replied, 'They cannot see.'
The master said, 'Why can't they see?'
(The monk) replied, 'Because there is no form (相, xiàng).'
The master said, 'Can you see this old monk now?'
(The monk) replied, 'The monk is not a sentient being.'
The master said, 'Knowing your own faults is enough.'
The master addressed the assembly, saying, 'Among eight hundred people claiming to become Buddhas, it's hard to find a true practitioner.'
(The monk) asked, 'What happens when the white clouds don't fall?'
The master said, 'This old monk doesn't know how to ride an elephant.'
(The monk) asked, 'Isn't there a distinction between guest and host?'
The master said, 'This old monk is the host, and you (阇黎, Shélí, Sanskrit for disciple) are the guest. Where are the white clouds?'
Magistrate Ma asked, 'Does the monk still practice?'
The master said, 'If this old monk practices, it would be a disaster.'
(Magistrate Ma) asked, 'Since the monk doesn't practice, who does he teach to practice?'
The master said, 'The magistrate is a practitioner.'
(Magistrate Ma) asked, 'How am I considered a practitioner?'
The master said, 'If you didn't practice, how could you have fallen into the position of a king, being fed and sustained, in a frozen red land, with no hope of liberation?'
The magistrate then shed tears and bowed in gratitude.
The master addressed the assembly, saying, 'You (阇黎) didn't not bring it, and this old monk didn't not respond.'
He also said, 'You (阇黎) don't raise your fists and join your palms, and this old monk won't use the Zen bed and whisk to respond.'
(The monk) asked, 'What expedient means can be used to hear what has not been heard?'
The master said, 'Put aside what has not been heard for now; what have you ever heard?'
(The monk) asked, 'What is the great meaning of the monk?'
The master said, 'Neither great nor small.'
(The monk) asked, 'Could that be the great meaning of the monk?'
The master said, 'If there is even a trace of attachment, you will not be liberated for countless eons.'
(The monk) asked, 'All phenomena are originally idle, but people disturb themselves. Whose words are these?'
The master said, 'Coming out is death.'
(The monk) asked, 'Not Buddha, not object, not sentient being, this is a conclusive statement. What is a non-conclusive statement?'
The master said, 'Above the heavens and below the heavens, I alone am honored.'
(The monk) asked, 'What is returning'
根。師曰。擬即差 問。承古有言虛明自照。如何是自照。師曰。不稱他照。曰照不著處如何。師曰。你話墮也 問。三身中。那個是本來身。師曰。闕一不可 崔郎中問。大善知識。還入地獄也無。師曰。老僧末上入。崔曰。既是大善知識。為什麼入地獄。師曰。老僧若不入。爭得見郎中 問。毫𨤲有差時如何。師曰。天地懸隔。曰毫𨤲無差時如何。師曰。天地懸隔 問。學人擬作佛時如何。師曰。大煞費力生。曰不費力時如何。師曰。與么則作佛去也 問。如何是大闡提底人。師曰。老僧答你還信否。曰和尚重言。那敢不信。師曰。覓個闡提人難得 問。如何是目前獨脫一路。師曰。無二亦無三。曰目前有路。還許學人進前也無。師曰。與么則千里萬里 問。未審出家誓求無上菩提時如何。師曰。未出家被菩提使。既出家。使得菩提 師因出外。見婆子插田曰。忽遇猛虎作么生。婆曰。無一法可當情。師曰唋。婆子曰唋。師曰。猶有者個在 師到道吾處。才入僧堂。吾曰。南泉一隻箭來。師曰看箭。吾曰過也。師曰中也 問。百骸俱潰散。一物鎮長靈時如何。師曰。今朝又風起 問。還得見文殊也無。師曰。者蒙瞳漢。什麼處去來 問。萌芽未發時如何。師曰。嗅著即腦裂。曰不嗅時如何。師曰。無者間工夫 問
【現代漢語翻譯】 現代漢語譯本 問：什麼是『根』？ 師父說：『一擬議就錯了。』 問：古人有話說『虛明自照』，什麼是『自照』？ 師父說：『不依賴他照。』 問：照不到的地方如何？ 師父說：『你這話落入邊見了。』 問：三身（Trikaya，佛的三種化身）中，哪個是本來身？ 師父說：『缺一不可。』 崔郎中問：『大善知識（Mahakalyanamitra，偉大的善知識），還會下地獄嗎？』 師父說：『老僧最後會去。』 崔郎中說：『既然是大善知識，為什麼會下地獄？』 師父說：『老僧若是不去，怎麼能見到郎中你呢？』 問：毫釐有差的時候如何？ 師父說：『天地懸隔。』 問：毫釐沒有差的時候如何？ 師父說：『天地懸隔。』 問：學人想要成佛的時候如何？ 師父說：『太費力氣了。』 問：不費力氣的時候如何？ 師父說：『那樣就成佛去了。』 問：如何是大闡提（Icchantika，斷善根者）之人？ 師父說：『老僧回答你，你相信嗎？』 問：和尚您說的話很重，我怎敢不信？』 師父說：『想找個闡提之人很難得。』 問：如何是目前獨脫的一條路？ 師父說：『無二亦無三。』 問：目前有路，還允許學人前進嗎？ 師父說：『那樣就千里萬里了。』 問：請問出家發誓求無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）的時候如何？ 師父說：『沒出家的時候被菩提所使，出家后，使得菩提。』 師父有一次外出，看見一個老婦人在插秧，說：『忽然遇到猛虎怎麼辦？』 老婦人說：『沒有一法可以當情。』 師父說：『唋。』 老婦人說：『唋。』 師父說：『還是有這個在。』 師父到道吾禪師處，剛進僧堂，道吾禪師說：『南泉（Nanquan，禪師名號）的一隻箭來了。』 師父說：『看箭。』 道吾禪師說：『過去了。』 師父說：『中了。』 問：百骸俱潰散，一物鎮長靈時如何？ 師父說：『今朝又風起。』 問：還能見到文殊（Manjusri，文殊菩薩）嗎？ 師父說：『你這個蒙瞳漢，從什麼地方來？』 問：萌芽未發的時候如何？ 師父說：『嗅著就腦裂。』 問：不嗅的時候如何？ 師父說：『沒有這個工夫。』 問：
【English Translation】 English version Question: What is the 'root'? The Master said: 'To conceptualize is to err.' Question: The ancients said, 'Vacuous clarity illuminates itself.' What is 'self-illumination'? The Master said: 'It does not rely on other-illumination.' Question: What about the place where illumination does not reach? The Master said: 'Your words have fallen into bias.' Question: Among the three bodies (Trikaya, the three bodies of the Buddha), which is the original body? The Master said: 'None can be lacking.' Vice Minister Cui asked: 'Does a great Kalyanamitra (Mahakalyanamitra, great spiritual friend) still enter hell?' The Master said: 'This old monk will enter at the very end.' Cui said: 'Since you are a great Kalyanamitra, why would you enter hell?' The Master said: 'If this old monk didn't enter, how would I get to see you, Vice Minister?' Question: What happens when there is a difference of a hair's breadth? The Master said: 'Heaven and earth are vastly separated.' Question: What happens when there is no difference of a hair's breadth? The Master said: 'Heaven and earth are vastly separated.' Question: What happens when a student intends to become a Buddha? The Master said: 'That takes a great deal of effort.' Question: What happens when no effort is exerted? The Master said: 'Then you'll go off and become a Buddha.' Question: What is a person who is a great Icchantika (Icchantika, one who has severed the roots of goodness) like? The Master said: 'If this old monk answers you, would you believe it?' Question: 'Venerable Monk, your words are weighty; how would I dare not believe?' The Master said: 'It's hard to find an Icchantika.' Question: What is the one path of solitary liberation right before us? The Master said: 'Neither two nor three.' Question: Since there is a path right before us, is the student allowed to advance? The Master said: 'Then it would be thousands and thousands of miles away.' Question: May I ask, what is it like when one leaves home and vows to seek Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment)? The Master said: 'Before leaving home, you were used by Bodhi; after leaving home, you use Bodhi.' The Master went out one day and saw an old woman planting rice seedlings. He said, 'What would you do if you suddenly encountered a fierce tiger?' The old woman said: 'There is no dharma (Dharma, law/phenomena) that can match the situation.' The Master said: 'Tūh!' The old woman said: 'Tūh!' The Master said: 'Still, there's this present.' The Master arrived at Daowu's place. As soon as he entered the monks' hall, Daowu said, 'A Nanquan (Nanquan, name of a Zen master)'s arrow has come!' The Master said: 'Watch the arrow.' Daowu said: 'It's passed.' The Master said: 'It hit.' Question: What happens when the hundred bones are all scattered and one thing remains eternally spiritual? The Master said: 'The wind rises again today.' Question: Can one still see Manjusri (Manjusri, the Bodhisattva of Wisdom)? The Master said: 'Where have you, blind fellow, come from?' Question: What is it like when the sprout has not yet emerged? The Master said: 'Smelling it will split your brain.' Question: What is it like when not smelling it? The Master said: 'There's no time for that.' Question:
。如何數量。師曰。一二三四五 問。如何是急。師曰。老僧與么道。你作么生。曰不會。師曰。向你道。急急著靴水上立。走馬到長安。靴頭猶未濕 問。四山相逼是如何。師曰。無路是趙州 問。寔際理地不受一塵時如何。師曰。一切總在里許 問。才有心念。落在人天。直無心念。落在眷屬時如何。師曰。非但老僧作家。亦答你不得 問。如何是祖師西來意。師曰。東壁上掛葫蘆。多少時也 問。學人擬向南方。學些佛法去如何。師曰。你去南方。見有佛處急走過。無佛處不得住。曰與么即學人無依也。師曰。柳絮柳絮 問。牛頭未見四祖時如何。師曰。飽柴飽水。曰見后如何。師曰。飽水飽柴 問。晝是日光。夜是火光。如何是神光。師曰。日光火光 問。如何是祖師西來意。師曰。欄中失卻牛 問。柏樹子還有佛性也無。師曰有。曰幾時成佛。師曰。待虛空落地。曰虛空幾時落地。師曰。待柏樹子成佛 問。如何是西來意。師曰。板齒生毛 問。急切處請師道。師曰。尿是小事。須是老僧自去始得 示眾曰。老僧三十年前。在南方。火爐頭有個無賓主話。直至如今。無人舉著 問。大耳三藏。第三度覓國師不見。未審國師在什麼處。師曰。在三藏鼻孔里 問。和尚姓什麼。師曰。常州有。曰甲子多少。師曰
【現代漢語翻譯】 現代漢語譯本：問：如何是數量？（如何是數量的本質？） 師說：一二三四五。（就是一二三四五這些數字。）
問：如何是急？（什麼是緊迫的？） 師說：老僧與么道，你作么生？（老衲這樣說，你又如何理解？） 曰：不會。（我不明白。） 師說：向你道，急急著靴水上立，走馬到長安，靴頭猶未濕。（告訴你吧，真正的緊迫是穿著靴子站在水上，騎馬到達長安（Chang'an），靴子頭還沒有濕。）
問：四山相逼是如何？（四面山峰逼近是怎樣的境界？） 師說：無路是趙州。（沒有路就是趙州（Zhao Zhou）。）
問：寔際理地不受一塵時如何？（在真實的理體境界中，不染一絲塵埃時是怎樣的？） 師說：一切總在里許。（一切都在其中。）
問：才有心念，落在人天，直無心念，落在眷屬時如何？（剛一生起心念，就落入人天道，如果直接沒有心念，又落入眷屬的牽絆，這是怎麼回事？） 師說：非但老僧作家，亦答你不得。（不僅僅是老衲我無法解釋，也沒有人能回答你。）
問：如何是祖師西來意？（什麼是祖師西來的真意？） 師說：東壁上掛葫蘆，多少時也？（東墻上掛著葫蘆，掛了多久了？）
問：學人擬向南方，學些佛法去如何？（學人打算去南方，學習一些佛法，怎麼樣？） 師說：你去南方，見有佛處急走過，無佛處不得住。（你去南方，見到有佛的地方趕緊走過，沒有佛的地方也不要停留。） 曰：與么即學人無依也。（這樣說來，學人就沒有依靠了。） 師說：柳絮柳絮。（像柳絮一樣，隨風飄蕩。）
問：牛頭未見四祖時如何？（牛頭（Niu Tou）在沒有見到四祖（Fourth Patriarch）時是怎樣的？） 師說：飽柴飽水。（吃飽柴，喝飽水。） 曰：見后如何？（見到之後呢？） 師說：飽水飽柴。（喝飽水，吃飽柴。）
問：晝是日光，夜是火光，如何是神光？（白天是日光，夜晚是火光，什麼是神光？） 師說：日光火光。（日光就是神光，火光就是神光。）
問：如何是祖師西來意？（什麼是祖師西來的真意？） 師說：欄中失卻牛。（在柵欄里丟失了牛。）
問：柏樹子還有佛性也無？（柏樹子還有佛性嗎？） 師說：有。（有。） 曰：幾時成佛？（什麼時候成佛？） 師說：待虛空落地。（等到虛空落地的時候。） 曰：虛空幾時落地？（虛空什麼時候落地？） 師說：待柏樹子成佛。（等到柏樹子成佛的時候。）
問：如何是西來意？（什麼是西來的真意？） 師說：板齒生毛。（板齒上長毛。）
問：急切處請師道。（在緊急關頭，請老師開示。） 師說：尿是小事，須是老僧自去始得。（尿尿是小事，必須老衲自己去才行。）
示眾曰：老僧三十年前，在南方，火爐頭有個無賓主話，直至如今，無人舉著。（老衲三十年前，在南方，在火爐邊有個無賓主的話頭，直到現在，沒有人提起。）
問：大耳三藏，第三度覓國師不見，未審國師在什麼處？（大耳三藏（Da Er Sanzang）第三次尋找國師（Guoshi）不見，不知道國師在哪裡？） 師說：在三藏鼻孔里。（在三藏的鼻孔里。）
問：和尚姓什麼？（和尚您姓什麼？） 師說：常州有。（常州（Chang Zhou）有。） 曰：甲子多少？（年齡多大？） 師說：
【English Translation】 English version: Question: What is quantity? (What is the essence of quantity?) The Master said: One, two, three, four, five. (It's just these numbers one, two, three, four, five.)
Question: What is urgency? (What is urgent?) The Master said: This old monk says it this way, how do you understand it? The questioner said: I don't understand. The Master said: Let me tell you, true urgency is putting on boots and standing on the water, riding a horse to Chang'an (Chang'an), and the boot tops are still not wet.
Question: What is it like when mountains press in from all sides? (What is the state when mountains are closing in from all directions?) The Master said: No road is Zhao Zhou (Zhao Zhou).
Question: What is it like when the true principle is free from a single speck of dust? (What is it like when the true principle is not tainted by even a speck of dust?) The Master said: Everything is contained within it.
Question: As soon as a thought arises, it falls into the realm of humans and gods; if there is no thought at all, it falls into the attachment to family. What is the matter? (As soon as a thought arises, one falls into the realm of humans and gods; if there is directly no thought, one falls into the entanglement of family. What is going on?) The Master said: Not only can this old monk not explain it, but no one can answer you.
Question: What is the meaning of the Patriarch's coming from the West? (What is the true meaning of the Patriarch's coming from the West?) The Master said: A gourd hangs on the east wall. How long has it been there?
Question: This student intends to go south to study some Buddhism. What do you think? (This student intends to go south to study some Buddhism. What do you think?) The Master said: When you go south, hurry past any place where there is a Buddha, and do not stay where there is no Buddha. The questioner said: In that case, this student has no reliance. The Master said: Willow catkins, willow catkins. (Like willow catkins, drifting with the wind.)
Question: What was Niu Tou (Niu Tou) like before he met the Fourth Patriarch? (What was Niu Tou like before he met the Fourth Patriarch?) The Master said: Full of firewood, full of water. The questioner said: What was he like after meeting him? The Master said: Full of water, full of firewood.
Question: Daytime is sunlight, nighttime is firelight. What is divine light? (Daytime is sunlight, nighttime is firelight. What is divine light?) The Master said: Sunlight is firelight. (Sunlight is divine light, firelight is divine light.)
Question: What is the meaning of the Patriarch's coming from the West? (What is the true meaning of the Patriarch's coming from the West?) The Master said: The ox is lost in the pen.
Question: Does a cypress tree seed have Buddha-nature? (Does a cypress tree seed have Buddha-nature?) The Master said: Yes. The questioner said: When will it become a Buddha? The Master said: When the void falls to the ground. The questioner said: When will the void fall to the ground? The Master said: When the cypress tree seed becomes a Buddha.
Question: What is the meaning of coming from the West? (What is the true meaning of coming from the West?) The Master said: Hair grows on flat teeth.
Question: Please, Master, speak at this urgent moment. (At this critical moment, please give us guidance.) The Master said: Urinating is a small matter; this old monk must go himself. (Urinating is a small matter; this old monk must go himself.)
The Master addressed the assembly, saying: Thirty years ago, this old monk was in the South, and there was a topic of conversation without host or guest at the stove. Until now, no one has brought it up. (Thirty years ago, this old monk was in the South, and there was a topic of conversation without host or guest at the stove. Until now, no one has mentioned it.)
Question: Da Er Sanzang (Da Er Sanzang) sought the National Teacher (Guoshi) for the third time but could not find him. I wonder, where is the National Teacher? The Master said: In Sanzang's nostrils.
Question: What is the Master's surname? The Master said: Chang Zhou (Chang Zhou) has it. The questioner said: How old are you? The Master said:
。蘇州有 問。如何是道。師曰。墻外底。曰不問者個。師曰。問什麼道。曰大道。師曰。大道透長安 示眾曰。才有是非。紛然失心。還有答話分也無。有僧出。將沙彌打一掌曰。何不祇對和尚。師便歸方丈。后侍者請益。適來僧。是會不會。師曰。坐底見立底。立底見坐底 師到云居。居曰。老老大大。何不覓個住處。師曰。作么生。是某甲住處。居曰。山前有個古寺基。師曰。和尚自住取。又到茱萸。萸曰。老老大大。何不覓個住處。師曰。甚麼處。是某甲住處。萸曰。老老大大住處也不知。師曰。三十年弄馬騎。今日卻被驢子撲 問。大眾雲集。合談何事。師曰。今日拽木頭豎僧堂。曰莫只者個便是接學人也無。師曰。老僧不解雙陸。不解長行。 問。如何是七佛師。師曰。要眠即眠。要起即起 問。一鐙然百千燈一燈。未審。從什麼處發。師便趯出一隻履 問。靈草未生時如何。師曰。嗅著即腦裂。曰不嗅時如何。師曰。如同立死漢。曰還許學人和合否。師曰。人來莫向伊道 問。三乘教外如何接人。師曰。有此世界來。日月不會換 問。朗月當空時如何。師曰。猶是階下漢。曰請師接上階。師曰。月落了來相見 師因在室坐禪次。主事報和尚曰。大王來禮拜。禮畢師不起。左右問。大王來為什麼不起。師
【現代漢語翻譯】 現代漢語譯本： 有學僧在蘇州問道：『如何是道？』（什麼是道？） 師父說：『墻外底。』（墻外面那個。） 學僧說：『我不問這個。』 師父說：『問什麼道？』 學僧說：『大道。』（偉大的道。） 師父說：『大道透長安。』（大道直通長安。）
師父向大眾開示說：『才有一點是非之念，就會心神紛亂而迷失本性。』還有回答問題的餘地嗎？ 有個僧人出來，打了沙彌一掌，說：『為什麼不回答和尚？』 師父便回到方丈室。後來侍者請教：『剛才那個僧人，是會還是不會？』 師父說：『坐著的看見站著的，站著的看見坐著的。』
師父到云居山，云居山的僧人說：『年紀這麼大了，為什麼不找個住處？』 師父說：『怎樣才是我的住處？』 云居山的僧人說：『山前有個古寺的地基。』 師父說：『和尚你自己住吧。』 又到茱萸山，茱萸山的僧人說：『年紀這麼大了，為什麼不找個住處？』 師父說：『什麼地方是我的住處？』 茱萸山的僧人說：『年紀這麼大了，連自己的住處都不知道？』 師父說：『三十年弄馬騎，今日卻被驢子撲。』（比喻經驗豐富，卻被無知者所困。）
學僧問：『大眾雲集，談論什麼事？』 師父說：『今天拉木頭豎立僧堂。』 學僧說：『莫非僅僅這個就是接引學人嗎？』 師父說：『老僧不會雙陸，也不會長行。』（指不擅長這些遊戲或活動。）
學僧問：『如何是七佛師？』（什麼是七佛的老師？） 師父說：『要睡就睡，要起就起。』
學僧問：『一盞燈點燃百千盞燈，未審，是從什麼地方發出的？』 師父便踢出一隻鞋子。
學僧問：『靈草未生時如何？』（靈草未生長出來的時候是什麼樣的？） 師父說：『嗅著即腦裂。』（聞到就會腦裂。） 學僧說：『不嗅時如何？』（不聞的時候怎麼樣？） 師父說：『如同立死漢。』（如同站立的死人。） 學僧說：『還允許學人和合嗎？』（還允許學人在一起修行嗎？） 師父說：『人來莫向伊道。』（有人來不要告訴他。）
學僧問：『三乘教外如何接人？』（在三乘教法之外如何接引人？） 師父說：『有此世界來，日月不會換。』（自從有了這個世界，日月就不會改變。）
學僧問：『朗月當空時如何？』（明月當空的時候怎麼樣？） 師父說：『猶是階下漢。』（仍然是臺階下的人。） 學僧說：『請師父接上階。』（請師父接引我上臺階。） 師父說：『月落了來相見。』（等月亮落下後再來相見。）
師父在禪房裡坐禪，主事稟告和尚說：『大王來禮拜。』（國王來禮拜。）禮拜完畢，師父不起身。左右的人問：『大王來為什麼不起身？』
English version: A monk in Suzhou asked: 'What is the Dao?' (What is the Way?) The master said: 'That outside the wall.' The monk said: 'I'm not asking about that.' The master said: 'What Dao are you asking about?' The monk said: 'The Great Dao.' (The great Way.) The master said: 'The Great Dao leads to Chang'an.' (The great Way leads directly to Chang'an.)
The master addressed the assembly, saying: 'As soon as there is a thought of right and wrong, the mind becomes confused and loses its original nature.' Is there still room for answering questions? A monk came forward, slapped a novice, and said: 'Why don't you answer the abbot?' The master then returned to his room. Later, the attendant asked for instruction: 'Was that monk just now enlightened or not?' The master said: 'The one sitting sees the one standing, and the one standing sees the one sitting.'
The master arrived at Yunju Mountain. The monk of Yunju Mountain said: 'You're so old, why don't you find a place to live?' The master said: 'What would be my place to live?' The monk of Yunju Mountain said: 'There's an old temple foundation in front of the mountain.' The master said: 'You can live there yourself.' He also went to Zhuyu Mountain. The monk of Zhuyu Mountain said: 'You're so old, why don't you find a place to live?' The master said: 'Where is my place to live?' The monk of Zhuyu Mountain said: 'You're so old, and you don't even know your own place to live?' The master said: 'For thirty years I've been playing with horses, but today I'm kicked by a donkey.' (A metaphor for being troubled by the ignorant despite being experienced.)
A monk asked: 'What are the assembled masses discussing?' The master said: 'Today we are pulling wood to erect the monks' hall.' The monk said: 'Is that all there is to receiving students?' The master said: 'The old monk doesn't know how to play backgammon or go on long walks.' (Referring to not being skilled in those games or activities.)
A monk asked: 'What is the teacher of the Seven Buddhas?' (Who is the teacher of the Seven Buddhas?) The master said: 'Sleep when you want to sleep, get up when you want to get up.'
A monk asked: 'One lamp lights hundreds and thousands of lamps. I don't know, where does it originate from?' The master kicked out a shoe.
A monk asked: 'What is it like when the spiritual herb has not yet grown?' (What is it like when the spiritual herb has not yet sprouted?) The master said: 'Smelling it will split your brain.' The monk said: 'What if you don't smell it?' The master said: 'Like a standing dead man.' The monk said: 'Is it still permissible for students to gather together?' (Is it still permissible for students to practice together?) The master said: 'If someone comes, don't tell them.'
A monk asked: 'How do you receive people outside the Three Vehicles?' (How do you guide people outside the teachings of the Three Vehicles?) The master said: 'Since this world exists, the sun and moon will not change.'
A monk asked: 'What is it like when the bright moon is in the sky?' The master said: 'Still a man below the steps.' The monk said: 'Please guide me up the steps.' The master said: 'Come see me when the moon has set.'
The master was sitting in meditation in his room when the administrator reported to the abbot: 'The king has come to pay respects.' After the bowing was completed, the master did not rise. The attendants asked: 'Why didn't you rise when the king came?'
【English Translation】 English version: A monk in Suzhou asked: 'What is the Dao?' (What is the Way?) The master said: 'That outside the wall.' The monk said: 'I'm not asking about that.' The master said: 'What Dao are you asking about?' The monk said: 'The Great Dao.' (The great Way.) The master said: 'The Great Dao leads to Chang'an.' (The great Way leads directly to Chang'an.)
The master addressed the assembly, saying: 'As soon as there is a thought of right and wrong, the mind becomes confused and loses its original nature.' Is there still room for answering questions? A monk came forward, slapped a novice, and said: 'Why don't you answer the abbot?' The master then returned to his room. Later, the attendant asked for instruction: 'Was that monk just now enlightened or not?' The master said: 'The one sitting sees the one standing, and the one standing sees the one sitting.'
The master arrived at Yunju Mountain. The monk of Yunju Mountain said: 'You're so old, why don't you find a place to live?' The master said: 'What would be my place to live?' The monk of Yunju Mountain said: 'There's an old temple foundation in front of the mountain.' The master said: 'You can live there yourself.' He also went to Zhuyu Mountain. The monk of Zhuyu Mountain said: 'You're so old, why don't you find a place to live?' The master said: 'Where is my place to live?' The monk of Zhuyu Mountain said: 'You're so old, and you don't even know your own place to live?' The master said: 'For thirty years I've been playing with horses, but today I'm kicked by a donkey.' (A metaphor for being troubled by the ignorant despite being experienced.)
A monk asked: 'What are the assembled masses discussing?' The master said: 'Today we are pulling wood to erect the monks' hall.' The monk said: 'Is that all there is to receiving students?' The master said: 'The old monk doesn't know how to play backgammon or go on long walks.' (Referring to not being skilled in those games or activities.)
A monk asked: 'What is the teacher of the Seven Buddhas?' (Who is the teacher of the Seven Buddhas?) The master said: 'Sleep when you want to sleep, get up when you want to get up.'
A monk asked: 'One lamp lights hundreds and thousands of lamps. I don't know, where does it originate from?' The master kicked out a shoe.
A monk asked: 'What is it like when the spiritual herb has not yet grown?' (What is it like when the spiritual herb has not yet sprouted?) The master said: 'Smelling it will split your brain.' The monk said: 'What if you don't smell it?' The master said: 'Like a standing dead man.' The monk said: 'Is it still permissible for students to gather together?' (Is it still permissible for students to practice together?) The master said: 'If someone comes, don't tell them.'
A monk asked: 'How do you receive people outside the Three Vehicles?' (How do you guide people outside the teachings of the Three Vehicles?) The master said: 'Since this world exists, the sun and moon will not change.'
A monk asked: 'What is it like when the bright moon is in the sky?' The master said: 'Still a man below the steps.' The monk said: 'Please guide me up the steps.' The master said: 'Come see me when the moon has set.'
The master was sitting in meditation in his room when the administrator reported to the abbot: 'The king has come to pay respects.' After the bowing was completed, the master did not rise. The attendants asked: 'Why didn't you rise when the king came?'
曰。你不會。老僧者里。下等人來。出三門接。中等人來。下禪床接。上等人來。禪床上接。不可喚大王作中等下等人也。恐屈大王。大王歡喜。再三請入內供養 因僧辭去。師曰。阇黎出外。忽有人問。還見趙州否。你作么生抵對。曰只可道見。師曰。老僧是一頭驢。你作么生見。僧無對 示眾曰。我此間。有出窟獅子。亦有在窟師子。只是難得師子兒。時有僧彈指對之。師曰。是什麼。曰師子兒。師曰。我喚作師子兒。早是罪過。你行更趯踏 問新到。離什麼處。曰離雪峰。師曰。雪峰有什麼言句示人。曰和尚尋常道。盡十方世界。是沙門一隻眼。你等諸人。向什麼處屙。師曰。阇黎若回。寄個鍬子去 示眾曰。未有世界。早有此性。世界壞時。此性不壞。僧問。如何是此性。師曰。五蘊四大。曰此猶是壞。如何是此性。師曰。四大五蘊 師一日上堂。僧才出禮拜。師乃合掌珍重。又一日僧禮拜。師曰。好好。曰如何是禪。師曰。今日天陰不答話 師因見僧掃地次。遂問。與么掃。還得凈潔也無。曰轉掃轉多。師曰。豈無撥塵者。曰。誰是撥塵者。師曰。會么。曰不會。師曰。問取云居去。其僧乃去。問云居。如何是撥塵者。云居曰。者瞎漢 有僧上參次。見師衲被蓋頭坐。次僧便退。師曰。阇黎莫道老僧不抵對
【現代漢語翻譯】 現代漢語譯本： 僧人回答：『你不會這樣做的。我這裡，下等人來，我會出山門迎接；中等人來，我會下禪床迎接；上等人來，我會在禪床上迎接。不可把大王您當作中等或下等人看待，恐怕委屈了大王。』大王聽了很高興，再三邀請僧人入內供養。 後來僧人要告辭離去，趙州禪師問：『阇黎（對僧人的尊稱）你出去后，如果有人問你，是否見過趙州？你該如何回答？』僧人回答：『只能說見過了。』趙州禪師說：『老僧是一頭驢，你又如何能見到我呢？』僧人無言以對。 趙州禪師開示大眾說：『我這裡，有出窟的獅子，也有在窟的獅子，只是難得有真正的獅子兒。』當時有個僧人彈指回應。趙州禪師問：『這是什麼？』僧人回答：『獅子兒。』趙州禪師說：『我如果說這是獅子兒，就已經犯了過錯。你還要再進一步踐踏。』 趙州禪師問新來的僧人：『從哪裡來？』僧人回答：『從雪峰來。』趙州禪師問：『雪峰有什麼言語開示眾人？』僧人回答：『雪峰和尚經常說，整個十方世界，是沙門（出家人的通稱）的一隻眼睛。你們這些人，向哪裡拉屎？』趙州禪師說：『阇黎你如果回去，替我寄一把鍬子去。』 趙州禪師開示大眾說：『在還沒有世界的時候，早就有了這個自性。世界壞滅的時候，這個自性也不會壞滅。』僧人問：『如何是這個自性？』趙州禪師說：『五蘊（色、受、想、行、識）四大（地、水、火、風）。』僧人說：『這仍然是會壞滅的，如何才是那個不壞的自性？』趙州禪師說：『四大五蘊。』 趙州禪師有一天上堂說法，僧人剛出來禮拜，趙州禪師就合掌表示珍重。又有一天，僧人禮拜，趙州禪師說：『好好。』僧人問：『如何是禪？』趙州禪師說：『今天陰天，不回答問題。』 趙州禪師看到僧人正在掃地，於是問：『這樣掃，能掃得乾淨嗎？』僧人回答：『越掃越多。』趙州禪師說：『難道沒有撥開塵土的人嗎？』僧人問：『誰是撥開塵土的人？』趙州禪師說：『明白嗎？』僧人回答：『不明白。』趙州禪師說：『去問云居禪師吧。』那個僧人就去問云居禪師：『如何是撥開塵土的人？』云居禪師說：『這個瞎漢！』 有個僧人前去參拜趙州禪師，看到趙州禪師用衲被蓋著頭坐著，這個僧人就退了出來。趙州禪師說：『阇黎你不要說老僧不理你。』
【English Translation】 English version: The monk replied, 'You wouldn't do that. Here, when people of lower status come, I go out to the three gates to greet them; when people of middle status come, I come down from the Zen bed to greet them; when people of higher status come, I greet them on the Zen bed. I cannot treat Your Majesty as someone of middle or lower status, lest I offend Your Majesty.' The king was pleased and repeatedly invited the monk inside for offerings. Later, when the monk was about to leave, Zen Master Zhao Zhou asked, 'Ajahn (a respectful term for monks), if someone asks you after you leave, 'Have you seen Zhao Zhou?' How would you answer?' The monk replied, 'I can only say that I have seen him.' Zen Master Zhao Zhou said, 'This old monk is a donkey, how could you have seen me?' The monk was speechless. Zen Master Zhao Zhou addressed the assembly, saying, 'Here, there are lions that have come out of the cave, and there are lions still in the cave, but it is rare to find a true lion cub.' At that moment, a monk snapped his fingers in response. Zen Master Zhao Zhou asked, 'What is that?' The monk replied, 'A lion cub.' Zen Master Zhao Zhou said, 'If I call it a lion cub, I have already made a mistake. You want to trample on it further?' Zen Master Zhao Zhou asked a newly arrived monk, 'Where are you coming from?' The monk replied, 'From Xuefeng (Snowy Peak).' Zen Master Zhao Zhou asked, 'What words does Xuefeng have to instruct people?' The monk replied, 'Venerable Xuefeng often says, 'The entire ten directions of the world are the one eye of a Shramana (a general term for renunciates). Where do you people relieve yourselves?'' Zen Master Zhao Zhou said, 'Ajahn, if you go back, please send me a hoe.' Zen Master Zhao Zhou addressed the assembly, saying, 'Before there was a world, this nature already existed. When the world is destroyed, this nature will not be destroyed.' A monk asked, 'What is this nature?' Zen Master Zhao Zhou said, 'The five skandhas (form, feeling, perception, mental formations, consciousness) and the four great elements (earth, water, fire, wind).' The monk said, 'This is still subject to destruction, what is the indestructible nature?' Zen Master Zhao Zhou said, 'The four great elements and the five skandhas.' One day, Zen Master Zhao Zhou ascended the platform to give a Dharma talk. As soon as the monks came out to bow, Zen Master Zhao Zhou clasped his hands together to show respect. Another day, when a monk bowed, Zen Master Zhao Zhou said, 'Good, good.' The monk asked, 'What is Zen?' Zen Master Zhao Zhou said, 'It's cloudy today, I won't answer questions.' Zen Master Zhao Zhou saw a monk sweeping the ground and asked, 'If you sweep like this, can you sweep it clean?' The monk replied, 'The more I sweep, the more there is.' Zen Master Zhao Zhou said, 'Isn't there someone who brushes away the dust?' The monk asked, 'Who is the one who brushes away the dust?' Zen Master Zhao Zhou said, 'Do you understand?' The monk replied, 'I don't understand.' Zen Master Zhao Zhou said, 'Go ask Zen Master Yunju.' That monk went to ask Zen Master Yunju, 'Who is the one who brushes away the dust?' Zen Master Yunju said, 'That blind fool!' A monk went to visit Zen Master Zhao Zhou and saw Zen Master Zhao Zhou sitting with his head covered by a kasaya (monk's robe). The monk then retreated. Zen Master Zhao Zhou said, 'Ajahn, don't say that this old monk is ignoring you.'
師因到臨濟。方始洗腳。臨濟便問。如何是祖師西來意。師曰。正直洗腳。臨濟近前側聆。師曰。若會便會。不會更要㗖啄作么。臨濟拂袖去。師曰。三十年行腳。今日為人錯下注腳 師因到天臺國清寺。見寒山拾得。師曰。久響寒山拾得到來。只見兩個水牯牛。寒山拾得。便作牛鬥。師曰。叱叱。寒山拾得。咬齒相看。師便歸堂。二人來堂內問。師適來。因緣作么生。師乃呵呵大笑 一日二人問。師什麼處去來。師曰。禮拜五百尊者。二人曰。五百頭水牯牛聻。師曰。為什麼作五百頭水牯牛去。山曰。蒼天蒼天。師呵呵大笑 師行腳時。見二庵主。一人作丫角童。師問訊。二人殊不顧。來日早晨。丫角童。將一鐺飯來。放地上。分作三分。庵主將蓆子近前坐。丫角童。亦將席近前。相對。坐亦不喚師。師乃亦將席近前坐。丫童目顧于師。庵主曰。莫言侵早起。更有夜行人。師曰。何不教詔這行者。庵主曰。他是人家男女。師曰。洎合放過。丫角便起。顧視庵主曰。多口作么。丫角從此入山不見 師因與文遠行次。乃以手指一片地曰。這裡好造一個巡鋪子。文遠便去彼中立。曰把將公驗來。師便打一摑。遠曰。公驗分明過 師在南泉時。泉牽一頭水牯牛。入僧堂內。巡堂而轉。首座乃向牛背上三拍。泉便休去。師后
【現代漢語翻譯】 趙州禪師到了臨濟禪寺，方才開始洗腳。臨濟禪師便問：『如何是祖師西來意？』（What is the meaning of Bodhidharma's coming from the West?）趙州禪師說：『正直洗腳。』臨濟禪師走近前來側耳傾聽。趙州禪師說：『若會便會，不會更要㗖啄作么？』（If you understand, you understand. If you don't, what's the point of further questioning?）臨濟禪師拂袖而去。趙州禪師說：『三十年行腳，今日為人錯下注腳。』（After thirty years of wandering, today I have given the wrong answer.） 趙州禪師到了天臺國清寺，見到寒山（Hanshan, a legendary Chinese poet and Buddhist recluse）和拾得（Shide, a Tang Dynasty monk）。趙州禪師說：『久聞寒山拾得到來，只見兩個水牯牛。』（I've long heard of Hanshan and Shide, but all I see are two water buffaloes.）寒山和拾得便做出牛斗的樣子。趙州禪師說：『叱叱。』寒山和拾得咬牙切齒地互相看著。趙州禪師便回禪堂去了。二人來到禪堂內問：『師適來，因緣作么生？』（Master, what was the meaning of your words just now?）趙州禪師乃呵呵大笑。 一日，二人問：『師什麼處去來？』（Master, where have you been?）趙州禪師說：『禮拜五百尊者。』（Paying respects to the five hundred Arhats.）二人說：『五百頭水牯牛聻？』（Five hundred water buffaloes?）趙州禪師說：『為什麼作五百頭水牯牛去？』（Why do you see them as five hundred water buffaloes?）寒山說：『蒼天蒼天。』（Heavens, heavens!）趙州禪師呵呵大笑。 趙州禪師行腳時，見到二位庵主。一人作丫角童（a young boy with hair tied in two tufts）。趙州禪師問訊，二人殊不顧。來日早晨，丫角童將一鐺飯來，放在地上，分成三分。庵主將蓆子近前坐，丫角童亦將席近前，相對。坐亦不喚師。趙州禪師乃亦將席近前坐。丫童目顧于師。庵主說：『莫言侵早起，更有夜行人。』（Don't think you're early, there are those who travel at night.）趙州禪師說：『何不教詔這行者？』（Why not teach this novice?）庵主說：『他是人家男女。』（He is someone else's child.）趙州禪師說：『洎合放過。』（Then let it be.）丫角便起，顧視庵主說：『多口作么。』（Why so talkative?）丫角從此入山不見。 趙州禪師因與文遠（Wen Yuan, a monk）同行，乃以手指一片地曰：『這裡好造一個巡鋪子。』（This would be a good place to build a patrol post.）文遠便去彼中立，曰：『把將公驗來。』（Show me your official documents.）趙州禪師便打一摑。文遠曰：『公驗分明過。』（The documents are clearly in order.） 趙州禪師在南泉（Nanquan Puyuan, a Zen Buddhist monk）時，南泉牽一頭水牯牛，入僧堂內，巡堂而轉。首座（the head monk）乃向牛背上三拍。南泉便休去。趙州禪師后
【English Translation】 Master Zhao Zhou arrived at Linji Monastery and began to wash his feet. Linji then asked, 'What is the meaning of Bodhidharma's (Bodhidharma, an Indian Buddhist monk traditionally credited as the transmitter of Chan Buddhism to China) coming from the West?' Master Zhao Zhou said, 'Just washing feet.' Linji moved closer to listen intently. Master Zhao Zhou said, 'If you understand, you understand. If you don't, what's the point of further questioning?' Linji flung his sleeves and left. Master Zhao Zhou said, 'After thirty years of wandering, today I have given the wrong answer.' Master Zhao Zhou arrived at Guoqing Temple on Mount Tiantai and saw Hanshan (Hanshan, a legendary Chinese poet and Buddhist recluse) and Shide (Shide, a Tang Dynasty monk). Master Zhao Zhou said, 'I've long heard of Hanshan and Shide, but all I see are two water buffaloes.' Hanshan and Shide then acted like fighting buffaloes. Master Zhao Zhou said, 'Chih! Chih!' Hanshan and Shide glared at each other. Master Zhao Zhou then returned to the hall. The two came to the hall and asked, 'Master, what was the meaning of your words just now?' Master Zhao Zhou laughed heartily. One day, the two asked, 'Master, where have you been?' Master Zhao Zhou said, 'Paying respects to the five hundred Arhats (Arhats, enlightened disciples of the Buddha).' The two said, 'Five hundred water buffaloes?' Master Zhao Zhou said, 'Why do you see them as five hundred water buffaloes?' Hanshan said, 'Heavens, heavens!' Master Zhao Zhou laughed heartily. When Master Zhao Zhou was traveling, he saw two hermits. One was a young boy with hair tied in two tufts. Master Zhao Zhou greeted them, but they paid no attention. The next morning, the young boy brought a pot of rice, placed it on the ground, and divided it into three portions. The hermit brought a mat and sat down, and the young boy also brought a mat and sat opposite him. They sat without inviting the master. Master Zhao Zhou also brought a mat and sat down. The young boy looked at the master. The hermit said, 'Don't think you're early, there are those who travel at night.' Master Zhao Zhou said, 'Why not teach this novice?' The hermit said, 'He is someone else's child.' Master Zhao Zhou said, 'Then let it be.' The young boy got up, looked at the hermit, and said, 'Why so talkative?' The young boy then entered the mountain and was never seen again. Master Zhao Zhou was walking with Wen Yuan (Wen Yuan, a monk), and he pointed to a piece of land and said, 'This would be a good place to build a patrol post.' Wen Yuan went and stood there, saying, 'Show me your official documents.' Master Zhao Zhou slapped him. Wen Yuan said, 'The documents are clearly in order.' When Master Zhao Zhou was at Nanquan (Nanquan Puyuan, a Zen Buddhist monk), Nanquan led a water buffalo into the monks' hall and walked around the hall. The head monk (the head monk) patted the buffalo's back three times. Nanquan then stopped. Master Zhao Zhou later
將一束草。安向首座面前。首座無對 問。諸佛有難。火焰里藏身。和尚有難。向什麼處藏身。師乃有頌。渠說佛有難。我說渠有災。但看我避難。何處有相隨。有無不是說。去來非去來。為你說難法。對面識得未 師魚鼓頌曰。四大由來造化功。有聲全貴里頭空。莫嫌不與凡夫說。祇為宮商調不同。 師因趙王問師尊年。有幾個齒在。師曰。祇有一個。王曰。爭吃得物。師曰。雖然一個下下咬著。師寄拂子與王曰。若問何處得來。但說老僧平生用不盡者。師之元言。佈於天下。時謂趙州門風。皆悚然信伏 唐昭宗乾寧丁巳十一月二日。右脅而寂。壽一百二十歲。謚真際大師。
湖南長沙景岑招賢禪師
久依南泉。有投機。偈曰。今日還鄉入大門。南泉親道遍乾坤。法法分明皆祖父。回頭慚愧好兒孫。泉答曰。今日投機事莫論。南泉不道遍乾坤。還鄉儘是兒孫事。祖父從來不出門。初住鹿苑。為第一世。其後居無定所。但徇緣接物。隨宜說法。時謂之長沙和尚 上堂。我若一向舉揚宗教。法堂里須草深一丈。事不獲不已。向汝諸人道。盡十方世界。是沙門眼。十方世界。是沙門全身。盡十方世界。是自己光明。盡十方世界。在自己光明里。盡十方世界。無一人不是自己。我常向汝諸人道。三世諸佛。法界
【現代漢語翻譯】 現代漢語譯本 將一束草放在首座（寺院或禪堂的首席）面前。首座沒有回答。趙州問：『諸佛有難時，可以在火焰里藏身。和尚有難時，應該向什麼地方藏身？』趙州於是作了一首偈：『他們說佛有難，我說他們有災。只看我如何避難，哪裡有人能相隨？有和無都不是真諦，去和來也並非真的去來。我為你講說避難之法，對面相逢你可曾識得？』趙州魚鼓頌說：『四大（地、水、火、風）本來是造化的功勞，有聲音全在於裡面的空虛。不要嫌我不與凡夫俗子說，只因爲宮商的音調不同。』 趙州因趙王問他年歲，問他還有幾顆牙齒。趙州說：『只有一顆。』趙王說：『怎麼吃東西呢？』趙州說：『雖然只有一顆，但上下咬合著。』趙州寄拂塵給趙王，說：『如果問從哪裡得來，就說老僧我平生也用不完。』趙州的元言，佈於天下，當時被稱為趙州門風，大家都悚然信服。 唐昭宗乾寧丁巳年十一月二日，趙州右脅而寂（去世），享年一百二十歲，謚號真際大師。
湖南長沙景岑招賢禪師
景岑禪師久依南泉普愿禪師門下，頗有投機之處。他作偈說：『今日還鄉進入大門，南泉的教誨遍佈乾坤。一切法都分明地顯示著祖父的傳承，回頭想想真慚愧，我真是個好兒孫。』南泉回答說：『今日投機之事暫且不論，南泉的教誨並非遍佈乾坤。還鄉之事儘是兒孫輩的事情，祖父從來不出門。』景岑禪師最初住在鹿苑，作為第一世住持。之後居無定所，只是隨緣接引眾生，隨機說法，當時人稱他為長沙和尚。 上堂時，長沙和尚說：『我如果一味地舉揚宗教，法堂里一定會草深一丈。事不獲已，我向你們諸位說：整個十方世界，是沙門的眼睛。整個十方世界，是沙門的全身。整個十方世界，是自己的光明。整個十方世界，在自己的光明里。整個十方世界，沒有一個人不是自己。我常常向你們諸位說，三世諸佛，法界』
【English Translation】 English version He placed a bundle of grass before the chief seat (the head monk of a monastery or Zen hall). The chief seat did not respond. Zhaozhou asked: 'When the Buddhas have difficulties, they can hide in flames. When the monks have difficulties, where should they hide?' Zhaozhou then composed a verse: 'They say the Buddhas have difficulties, I say they have calamities. Just watch how I avoid difficulties, where can anyone follow me? Existence and non-existence are not the truth, going and coming are not really going and coming. I speak to you of the Dharma of avoiding difficulties, have you recognized it face to face?' Zhaozhou's fish-drum verse says: 'The four elements (earth, water, fire, wind) are originally the work of creation, the value of sound lies entirely in the emptiness within. Do not dislike that I do not speak to ordinary people, it is only because the musical modes are different.' Because King Zhao asked Zhaozhou about his age and how many teeth he had, Zhaozhou said: 'Only one.' The King said: 'How can you eat?' Zhaozhou said: 'Although there is only one, it bites up and down.' Zhaozhou sent a whisk to King Zhao, saying: 'If you ask where it came from, just say that the old monk can't use it all up in his lifetime.' Zhaozhou's original words spread throughout the world, and at that time it was called the Zhaozhou style, and everyone was awed and convinced. On the second day of the eleventh month of the Ding Si year of Qianning during the reign of Emperor Zhaozong of Tang, Zhaozhou passed away lying on his right side, at the age of one hundred and twenty. He was posthumously named Master Zhenji.
Zen Master Jingcen Zhaoxian of Changsha, Hunan
Zen Master Jingcen had long relied on Nanquan Puyuan (a Zen master), and had a good rapport with him. He composed a verse saying: 'Today I return home and enter the great gate, Nanquan's teachings pervade the universe. All Dharmas clearly show the transmission of the ancestors, looking back I am ashamed, I am truly a good grandson.' Nanquan replied: 'Let's not discuss today's rapport, Nanquan's teachings do not pervade the universe. Returning home is all the business of grandsons, the ancestors never leave the gate.' Zen Master Jingcen first lived in Luyuan, as the first abbot. After that, he lived in no fixed place, but simply followed the circumstances to receive beings and teach the Dharma according to the situation. At that time, people called him the Changsha Monk. During an assembly, the Changsha Monk said: 'If I were to single-mindedly promote religion, the Dharma hall would surely be overgrown with grass. I have no choice but to say to you all: the entire ten directions of the world are the eyes of the Shramana (Buddhist practitioner). The entire ten directions of the world are the whole body of the Shramana. The entire ten directions of the world are one's own light. The entire ten directions of the world are within one's own light. In the entire ten directions of the world, there is no one who is not oneself. I often say to you all, the Buddhas of the three times, the Dharma realm'
眾生。是摩訶般若光。光未發時。汝等諸人。向甚麼處委悉。光未發時。尚無佛無眾生。訊息何處得。山河國土來 時有僧問。如何是沙門眼。師曰。長長出不得。又曰。成佛成祖出不得。六道輪迴出不得。僧曰。未審。出個甚麼不得。師曰。晝見日。夜見星。曰學人不會。師曰。妙高山色青又青 問。教中道而常處此菩提座。如何是座。師曰。老僧正坐。大德正立 問。如何是大道。師曰。沒卻汝 問。諸佛師是誰。師曰。從無始劫來。承誰覆蔭。曰未有諸佛已前作么生。師曰。魯祖開堂。亦與師僧。東道西說 問。學人不據地時如何。師曰。汝向甚麼處。安身立命。曰卻據地時如何。師曰。拖出死屍著 問。如何是異類。師曰。尺短寸長 問。如是諸佛師。師曰。不可更拗直作曲。曰請和尚向上說。師曰。阇黎。眼瞎耳聾作么 遊山歸。首座問。和尚甚處去來。師曰。遊山來。座曰。到甚麼處。師曰。始從芳草去。又逐落花回。座曰。大似春意。師曰。也勝秋露滴芙蕖 師遣僧。問同參會曰。和尚。見南泉后如何。會默然。僧曰。和尚未見南泉已前作么生。會曰。不可更別有也。僧回。舉似師。師云偈曰。百尺竿頭不動人。雖然得入未為真。百尺竿頭須進步。十方世界是全身。僧便問。祇如百尺竿頭。如何進步。
【現代漢語翻譯】 現代漢語譯本 眾生（sentient beings）。是摩訶般若光（Mahaprajna light，偉大的智慧之光）。光未發時，你們這些人，向什麼地方去尋覓實情？光未發時，尚且沒有佛（Buddha）沒有眾生（sentient beings），訊息從哪裡得到？山河國土從哪裡來？ 當時有僧人問：『如何是沙門（Shramana，出家修道者）的眼睛？』 師父說：『長長地伸出去卻無法完全伸出。』 又說：『成佛（Buddha）成祖（Patriarch）也無法完全伸出，六道輪迴（Six realms of reincarnation）也無法完全伸出。』 僧人說：『晚輩不明白，究竟是什麼無法完全伸出？』 師父說：『白天看見太陽，夜晚看見星星。』 僧人說：『學人不能領會。』 師父說：『妙高山（Mount Meru）的顏色青了又青。』 有人問：『經教中說「而常處此菩提座（Bodhi seat，覺悟的座位）」，如何是座？』 師父說：『老僧正在坐著，大德（virtuous one）正在站著。』 有人問：『如何是大道（Great Path）？』 師父說：『沒卻你自身。』 有人問：『諸佛（Buddhas）的老師是誰？』 師父說：『從無始劫（beginningless kalpa）以來，承受誰的覆蓋庇廕？』 僧人說：『在沒有諸佛（Buddhas）之前是什麼樣的？』 師父說：『魯祖（Master Lu）開堂說法，也和師父僧人一樣，東邊西邊地說。』 有人問：『學人不依據任何立足點時如何？』 師父說：『你向什麼地方安身立命？』 僧人說：『如果又依據立足點時如何？』 師父說：『拖出死屍來。』 有人問：『如何是異類？』 師父說：『尺短寸長。』 有人問：『像這樣，諸佛（Buddhas）的老師是？』 師父說：『不可再強行拗直，反而弄彎曲了。』 僧人說：『請和尚（High monk）向上說。』 師父說：『阇黎（Ajari，阿阇黎，導師），你眼瞎耳聾了嗎？』 師父遊山歸來，首座（Head seat）問：『和尚（High monk）從哪裡回來？』 師父說：『遊山回來。』 首座說：『到了什麼地方？』 師父說：『開始從芳草地而去，又隨著落花而回。』 首座說：『很像春天的意境。』 師父說：『也勝過秋露滴在芙蕖上。』 師父派遣僧人，去問同參（fellow practitioner）會：『和尚（High monk），見到南泉（Nanquan）后如何？』 會默然不語。 僧人說：『和尚（High monk）未見南泉（Nanquan）之前是什麼樣的？』 會說：『不可能再有別的了。』 僧人回來，把情況告訴師父，師父說了偈語：『百尺竿頭不動人，雖然得入未為真，百尺竿頭須進步，十方世界是全身。』 僧人便問：『如果像百尺竿頭，如何進步？』
【English Translation】 English version Sentient beings are the Mahaprajna light (great light of wisdom). When the light has not yet arisen, where do you all seek the truth? When the light has not yet arisen, there is neither Buddha nor sentient beings. Where can news be obtained? Where do mountains, rivers, and lands come from? At that time, a monk asked, 'What is the eye of a Shramana (ascetic)?' The master said, 'It extends far but cannot fully extend.' He also said, 'Becoming a Buddha and becoming a Patriarch cannot fully extend, and the six realms of reincarnation cannot fully extend.' The monk said, 'I don't understand. What is it that cannot fully extend?' The master said, 'In the daytime, you see the sun; at night, you see the stars.' The monk said, 'The student cannot comprehend.' The master said, 'The color of Mount Meru is green upon green.' Someone asked, 'The teachings say, 'And always abide in this Bodhi seat (seat of enlightenment).' What is the seat?' The master said, 'The old monk is sitting right now, and the virtuous one is standing right now.' Someone asked, 'What is the Great Path?' The master said, 'Lose yourself.' Someone asked, 'Who is the teacher of all Buddhas?' The master said, 'Since beginningless kalpa (aeon), who has provided cover and shade?' The monk said, 'What was it like before there were Buddhas?' The master said, 'Master Lu opens the hall to preach, just like the master and monks, talking east and west.' Someone asked, 'What is it like when the student has no ground to stand on?' The master said, 'Where do you settle your body and establish your life?' The monk said, 'What if one then stands on the ground?' The master said, 'Drag out the corpse.' Someone asked, 'What is a different kind?' The master said, 'A foot is short, an inch is long.' Someone asked, 'Like this, who is the teacher of all Buddhas?' The master said, 'You cannot force it straight and make it crooked instead.' The monk said, 'Please, High monk, speak further.' The master said, 'Ajari (teacher), are you blind and deaf?' The master returned from a mountain trip, and the Head seat asked, 'High monk, where have you been?' The master said, 'Visiting the mountains.' The Head seat said, 'Where did you go?' The master said, 'I started from the fragrant grass and returned with the falling flowers.' The Head seat said, 'It's very much like the feeling of spring.' The master said, 'It's even better than autumn dew dripping on the lotus.' The master sent a monk to ask his fellow practitioner Hui, 'High monk, what was it like after seeing Nanquan?' Hui remained silent. The monk said, 'High monk, what was it like before seeing Nanquan?' Hui said, 'There couldn't be anything else.' The monk returned and told the master, who said in verse, 'A person who does not move at the top of a hundred-foot pole, although they have entered, it is not yet true. At the top of a hundred-foot pole, one must advance, and the ten directions of the world are the whole body.' The monk then asked, 'If it is like the top of a hundred-foot pole, how does one advance?'
師曰。朗州山。澧州水。曰。不會。師曰。四海五湖王化里 有客來謁。師召尚書。其人應諾。師曰。不是尚書本命。曰不可離卻。即今祇對別有第二主人。師曰。喚尚書作至尊得么。曰恁么總不祇對時。莫是弟子主人否。師曰。非但祇對。與不祇對時。無始劫來。是個生死根本。示偈曰。學道之人不識真。祇為從來認識神。無始劫來生死本。癡人喚作本來人 有秀才看千佛名經。問曰。百千諸佛。但見其名。未審。居何國土。還化物也無。師曰。黃鶴樓崔顥題后。秀才還曾題也未。曰未曾。師曰。得閑題取一篇好 問。南泉遷化。向什麼處去。師曰。東家作驢。西家作馬。曰學人不會。此意如何。師曰。要騎即騎。要下便下 皓月供奉問。天下善知識。證三德涅槃也未。師曰。大德問果上涅槃。因中涅槃。曰問果上涅槃。師曰。天下善知識未證。曰為甚麼未證。師曰。功未齊于諸聖。曰功未齊于諸聖。何為善知識。師曰。明見佛性。亦得名為善知識。曰未審功齊何道。名證大涅槃。師示偈曰。摩訶般若照。解脫甚深法。法身寂滅體。三一理圓常。欲識功齊處。此名常寂光。曰果上三德涅槃。已蒙開示。如何是因中涅槃。師曰。大德是 月又問。教中說幻意是有耶。師曰。大德是何言歟。曰恁么則幻意是無耶。師曰。
【現代漢語翻譯】 現代漢語譯本 師父說：『朗州的青山，澧州的水。』那人說：『我不會。』師父說：『四海五湖都在王化的範圍之內。』 有客人來拜見，師父叫『尚書』，那人應諾。師父說：『這不是尚書的本命。』那人說：『不可以離開。』師父說：『即使現在應對，也有第二個主人。』師父說：『叫尚書作至尊可以嗎？』那人說：『像這樣總是不應對的時候，莫非弟子就是主人嗎？』師父說：『不只是應對，即使是不應對的時候，從無始劫以來，這就是生死的根本。』師父作偈說：『學道之人不識真，只為從來認識神。無始劫來生死本，癡人喚作本來人。』 有秀才看《千佛名經》，問道：『百千諸佛，只見其名，不知居住在哪個國土，還度化眾生嗎？』師父說：『黃鶴樓崔顥題詩之後，秀才你曾經題過嗎？』那人說：『未曾。』師父說：『得空題一篇也好。』 有人問：『南泉（Nanquan）[人名]遷化后，往什麼地方去了？』師父說：『東家作驢，西家作馬。』那人說：『學人不會，此意如何？』師父說：『要騎就騎，要下就下。』 皓月供奉問：『天下善知識，證得三德涅槃（Nirvana）[佛教術語，指解脫后的境界]了嗎？』師父說：『大德問的是果上涅槃，還是因中涅槃？』那人說：『問的是果上涅槃。』師父說：『天下善知識未證得。』那人說：『為什麼未證得？』師父說：『功德未達到諸聖的程度。』那人說：『功德未達到諸聖的程度，怎麼能稱為善知識？』師父說：『明見佛性，也可以稱為善知識。』那人說：『不知功德達到什麼程度，才能證得大涅槃？』師父作偈說：『摩訶般若（Mahaprajna）[大智慧]照，解脫甚深法，法身寂滅體，三一理圓常。欲識功齊處，此名常寂光。』那人說：『果上三德涅槃，已經蒙受開示，如何是因中涅槃？』師父說：『大德就是。』 月又問：『教中說幻意是有嗎？』師父說：『大德說的是什麼話？』那人說：『這麼說幻意是無嗎？』師父說：
【English Translation】 English version The Master said, 'Langzhou's mountains, Lizhou's waters.' The person said, 'I don't understand.' The Master said, 'The four seas and five lakes are all within the realm of the king's influence.' A guest came to visit, and the Master called out 'Shàngshū (尚書) [a high-ranking official title],' and the person responded. The Master said, 'This is not Shàngshū's original nature.' The person said, 'It cannot be separated.' The Master said, 'Even in this moment of response, there is a second master.' The Master said, 'Is it permissible to call Shàngshū the Most Honored One?' The person said, 'If it's like this, when there is no response at all, could the disciple be the master?' The Master said, 'It's not just about responding or not responding; from beginningless kalpas (劫) [an immense period of time in Buddhism], this has been the root of birth and death.' The Master composed a verse, saying: 'Those who study the Way do not recognize the truth, only because they have always recognized the spirit. From beginningless kalpas, the root of birth and death, foolish people call it the original person.' A scholar was reading the 'Sutra of the Names of a Thousand Buddhas' and asked, 'The names of hundreds of thousands of Buddhas are seen, but I don't know in which land they reside, and whether they transform beings?' The Master said, 'After Cui Hao (崔顥) [Tang dynasty poet] wrote a poem on the Yellow Crane Tower, have you, scholar, ever written one?' The person said, 'I have not.' The Master said, 'It would be good to write one when you have time.' Someone asked, 'Where did Nanquan (南泉) [name of a Zen master] go after his transformation?' The Master said, 'He becomes a donkey in the east family and a horse in the west family.' The person said, 'This student doesn't understand; what is the meaning of this?' The Master said, 'Ride when you want to ride, dismount when you want to dismount.' Layman Haoyue (皓月) asked, 'Have the good teachers of the world attained the three virtues of Nirvana (涅槃) [the ultimate goal of Buddhism, a state of liberation]?' The Master said, 'Are you asking about the Nirvana of the result or the Nirvana of the cause?' The person said, 'I am asking about the Nirvana of the result.' The Master said, 'The good teachers of the world have not attained it.' The person said, 'Why have they not attained it?' The Master said, 'Their merit has not reached the level of the sages.' The person said, 'If their merit has not reached the level of the sages, how can they be called good teachers?' The Master said, 'Seeing the Buddha-nature clearly can also be called a good teacher.' The person said, 'I don't know what level of merit must be reached to attain Great Nirvana?' The Master composed a verse, saying: 'Mahaprajna (摩訶般若) [great wisdom] illuminates, liberating the profound Dharma, the Dharmakaya (法身) [the body of the Dharma] is a still and silent substance, the three are one, and the principle is perfectly constant. If you want to know the place where merit is equal, this is called the Light of Eternal Stillness.' The person said, 'The three virtues of Nirvana as a result have already been revealed; what is the Nirvana of the cause?' The Master said, 'You are.' Yue (月) [referring to Haoyue] also asked, 'Does the teaching say that illusory thought exists?' The Master said, 'What are you saying?' The person said, 'So, illusory thought does not exist?' The Master said,
大德是何言歟。曰恁么則幻意是不有不無耶。師曰。大德是何言歟。曰如某三問。盡不契于幻意。未審和尚如何明教中幻意。師曰。大德信一切法不思議否。曰佛之誠言。那敢不信。師曰。大德言信。二信之中是何信。曰如某所明。二信之中是名緣信。師曰。依何教門。得生緣信。曰華嚴曰。菩薩摩訶薩。以無障無礙智慧。信一切世間境界。是如來境界。又華嚴曰。諸佛世尊。悉知世法及諸佛法。性無差別決定無二。又華嚴曰。佛法世間法。若見其真寔。一切無差別。師曰。大德所舉緣信教門。甚有來處。聽老僧與大德。明教中幻意。若人見幻本來真。是則名為見佛人。圓通法法無生滅。無滅無生是佛身 月又問。蚯蚓斷為兩段。兩頭俱動。未審佛性在阿那頭。師曰。動與不動。是何境界。曰言不幹典。非智者之所談。祇如和尚言動與不動是何境界。出自何經。師曰。灼然言不幹典。非智者之所談。大德豈不聞。首楞嚴曰。當知十方無邊不動虛空。並其動搖地水火風。均名六大。性真圓融。皆如來藏。本無生滅。示偈曰。最甚深。最甚深。法界人身便是心。迷者迷心為眾色。悟時剎境是真心。身界二塵無實相。分明達此號知音 月又問。如何是陀羅尼。師指禪床右邊曰。這個師僧卻誦得。曰別還有人誦得否。師又指禪
【現代漢語翻譯】 現代漢語譯本： 『大德，您剛才說的是什麼意思呢？』那人說：『這麼說來，幻化的意思是不存在也不是不存在嗎？』 禪師說：『大德，您剛才說的是什麼意思呢？』那人說：『就像我剛才三次提問，都不能契合幻化的意思。不知道和尚您是如何闡明教義中幻化的意思的？』 禪師說：『大德，您相信一切法不可思議嗎？』 那人說：『佛的真誠之言，我怎麼敢不相信呢？』 禪師說：『大德說相信，這兩種相信之中是哪一種相信呢？』 那人說：『依我所理解，這兩種相信之中是名為緣信。』 禪師說：『依據什麼教門，才能產生緣信呢？』 那人說：『《華嚴經》說：菩薩摩訶薩，以無障礙無阻礙的智慧，相信一切世間境界，都是如來的境界。《華嚴經》又說：諸佛世尊，完全知曉世間法和諸佛法，其性質沒有差別，絕對沒有二致。《華嚴經》又說：佛法和世間法，如果見到它們的真實，一切都沒有差別。』 禪師說：『大德所引用的緣信教門，很有來歷。聽老僧我來給大德闡明教義中的幻化之意。如果有人見到幻化本來就是真，這樣就叫做見到佛的人。圓通的法法沒有生滅，沒有滅沒有生就是佛身。』
月又問：『蚯蚓斷成兩段，兩頭都在動，不知道佛性在哪一頭？』 禪師說：『動與不動，是什麼境界？』 那人說：『言語不符合經典，不是智者所談論的。只是想問和尚您說的動與不動是什麼境界，出自哪部經？』 禪師說：『確實言語不符合經典，不是智者所談論的。大德難道沒聽過，《首楞嚴經》說：應當知道十方無邊不動虛空，以及動搖的地水火風，都叫做六大，其性質真實圓融，都是如來藏，本來沒有生滅。』 禪師還說了偈語：『最甚深，最甚深，法界人身便是心。迷者迷心為眾色，悟時剎境是真心。身界二塵無實相，分明達此號知音。』
月又問：『什麼是陀羅尼(Dharani，總持)？』 禪師指著禪床右邊說：『這個師僧卻會誦。』 那人說：『還有其他人會誦嗎？』 禪師又指著禪 床左邊
【English Translation】 English version: 『What do you mean by that, virtuous one?』 The man said, 『In that case, is the meaning of illusion neither existent nor non-existent?』 The Zen master said, 『What do you mean by that, virtuous one?』 The man said, 『Like my three questions just now, none of them can accord with the meaning of illusion. I wonder how the venerable monk elucidates the meaning of illusion in the teachings?』 The Zen master said, 『Virtuous one, do you believe that all dharmas are inconceivable?』 The man said, 『The Buddha's sincere words, how dare I not believe?』 The Zen master said, 『Virtuous one, you say you believe, which of the two kinds of belief is it?』 The man said, 『According to my understanding, among the two kinds of belief, it is called dependent belief (緣信).』 The Zen master said, 『According to which teaching, can dependent belief arise?』 The man said, 『The Avatamsaka Sutra (華嚴經) says: Bodhisattvas Mahasattvas, with unobstructed and unimpeded wisdom, believe that all worldly realms are the realms of the Tathagata (如來). The Avatamsaka Sutra also says: All Buddhas, World Honored Ones, fully know the worldly dharmas and the Buddha dharmas, their nature is without difference, absolutely without duality. The Avatamsaka Sutra also says: Buddha dharma and worldly dharma, if one sees their true reality, all are without difference.』 The Zen master said, 『The teaching of dependent belief that you quoted, virtuous one, has a great origin. Listen to this old monk explain the meaning of illusion in the teachings to you. If a person sees that illusion is originally true, then this is called seeing the Buddha. The perfectly interpenetrating dharmas have no arising or ceasing, no ceasing and no arising is the Buddha's body.』
月 also asked: 『When an earthworm is cut into two pieces, both ends move. I wonder where the Buddha-nature is in which end?』 The Zen master said, 『Movement and non-movement, what realm is that?』 The man said, 『Words that do not conform to the scriptures are not what wise people discuss. I just want to ask what realm is the movement and non-movement that you mentioned, venerable monk, and from which sutra does it come?』 The Zen master said, 『Indeed, words that do not conform to the scriptures are not what wise people discuss. Virtuous one, have you not heard, the Surangama Sutra (首楞嚴經) says: It should be known that the boundless, unmoving void in the ten directions, along with the moving earth, water, fire, and wind, are all called the six great elements, their nature is truly perfect and all-encompassing, all are the Tathagatagarbha (如來藏), originally without arising or ceasing.』 The Zen master also spoke a verse: 『Most profound, most profound, the dharmadhatu (法界) human body is the mind. Those who are deluded mistake the mind for various forms, when enlightened, the ksetra (剎境) is the true mind. The two dusts of body and realm have no real form, clearly understanding this is called a kindred spirit.』
月 also asked: 『What is a Dharani (陀羅尼, total retention)?』 The Zen master pointed to the right side of the Zen bed and said, 『This monk can recite it.』 The man said, 『Are there others who can recite it?』 The Zen master then pointed to the left side of the Zen
床左邊曰。這個師僧亦誦得。曰某甲為什麼不聞。師曰。大德豈不知道。真誦無響。真聽無聞。曰恁么則音聲不入法界性也。師曰。離色求觀非正見。離聲求聽是邪聞。曰如何是不離色是正見。不離聲是真聞。師示偈曰。滿眼本非色。滿耳本非聲。文殊常觸目。觀音塞耳根。會三元一體。達四本同真。堂堂法界性。無佛亦無人 問。南泉道。三世諸佛不知有。貍奴白牯卻知有。為甚麼三世諸佛不知有。師曰。未入鹿苑時。猶較些子。曰貍奴白牯為甚麼卻知有。師曰。汝爭怪得伊 問。和尚繼嗣何人。師曰。我無人得繼嗣。曰還參學也無。師曰。我自參學。曰師意如何。師有偈曰。虛空問萬象。萬象答虛空。誰人親得聞。木叉丱角童 問。如何是平常心。師曰。要眠即眠。要坐即坐。曰學人不會。意旨如何。師曰。熱即取涼。寒即向火 問。向上一路請師道。師曰。一口針三尺線。曰如何是領會。師曰。益州布。揚州絹 問。動是法王苗。寂是法王根。如何是法王。師指露柱曰。何不問大士 師與仰山玩月次。山曰。人人盡有這個。祇是用不得。師曰。卻是倩汝用。山曰。你作么生用。師劈胸與一踏。山曰。㘞直下似個大蟲。自此諸方稱岑大蟲 問。本來人還成佛也無。師曰。汝見大唐天子。還自種田割稻么。曰未審是
【現代漢語翻譯】 現代漢語譯本： 床左邊的僧人說：『這位師父也誦經，為什麼我聽不見？』 師父說：『大德難道不知道，真正的誦經是沒有聲音的，真正的聽是聽不到的。』 僧人說：『這樣說來，聲音就不能進入法界自性了？』 師父說：『離開色相去尋求觀，不是正確的見解；離開聲音去尋求聽，是邪惡的聽聞。』 僧人說：『怎樣是不離開色相的正確見解，不離開聲音的真正聽聞？』 師父用偈語開示說：『滿眼所見本來就不是色相，滿耳所聽本來就不是聲音。文殊菩薩（Manjusri）時常觸及我們的眼睛，觀音菩薩（Avalokitesvara）充塞我們的耳根。領會三元一體的道理，通達四本同真的境界。堂堂正正的法界自性，沒有佛也沒有人。』
有人問：『南泉禪師（Nanquan）說，三世諸佛（Past, Present and Future Buddhas）不知道有，貓和白牛卻知道有。為什麼三世諸佛不知道有？』 師父說：『未進入鹿苑（Mrigadava）時，還稍微好一點。』 僧人說：『貓和白牛為什麼卻知道有？』 師父說：『你怎能怪得了它們？』
有人問：『和尚的繼嗣者是誰？』 師父說：『我沒有人可以繼承。』 僧人說：『還參學嗎？』 師父說：『我自己參學。』 僧人說：『師父的意思如何？』 師父有偈語說：『虛空問萬象，萬象答虛空。誰人親得聞，木叉丱角童。』
有人問：『如何是平常心？』 師父說：『要睡就睡，要坐就坐。』 僧人說：『學人不會，意旨如何？』 師父說：『熱了就取涼，冷了就向火。』
有人問：『向上一路請師父開示。』 師父說：『一口針三尺線。』 僧人說：『如何是領會？』 師父說：『益州的布，揚州的絹。』
有人問：『動是法王（Dharmaraja）的苗，寂是法王的根，如何是法王？』 師父指著露柱說：『何不問大士（Mahasattva）？』
師父與仰山（Yangshan）一起賞月，仰山說：『人人都有這個，只是用不得。』 師父說：『卻是要請你用。』 仰山說：『你作么生用？』 師父劈胸就是一腳。仰山說：『㘞直下似個大蟲。』 從此諸方稱岑大蟲。
有人問：『本來人還能成佛嗎？』 師父說：『你見大唐天子，還自己種田割稻嗎？』 僧人說：『未審是。』
【English Translation】 English version: A monk on the left side of the bed said, 'This master also recites the scriptures, but why can't I hear it?' The master said, 'Great Virtue, don't you know that true recitation is without sound, and true listening is without hearing?' The monk said, 'In that case, sound cannot enter the Dharma-realm nature?' The master said, 'Seeking observation apart from form is not right view; seeking hearing apart from sound is perverse hearing.' The monk said, 'What is right view that does not depart from form, and true hearing that does not depart from sound?' The master revealed in a verse: 'What fills the eyes is fundamentally not form, what fills the ears is fundamentally not sound. Manjusri (Manjusri) constantly touches our eyes, Avalokitesvara (Avalokitesvara) fills our ear-roots. Understand the principle of the Three Origins as one, attain the truth that the Four Fundamentals are the same. The dignified Dharma-realm nature, there is neither Buddha nor person.'
Someone asked, 'Nanquan (Nanquan) said, the Buddhas of the three times (Past, Present and Future Buddhas) do not know it, but the cat and the white ox do know it. Why do the Buddhas of the three times not know it?' The master said, 'Before entering the Deer Park (Mrigadava), it was still a little better.' The monk said, 'Why do the cat and the white ox know it?' The master said, 'How can you blame them?'
Someone asked, 'Who is the abbot's successor?' The master said, 'I have no one to succeed me.' The monk said, 'Do you still practice?' The master said, 'I practice myself.' The monk said, 'What is the master's intention?' The master had a verse: 'The void asks the myriad phenomena, the myriad phenomena answer the void. Who personally hears it? A young boy with a wooden staff.'
Someone asked, 'What is ordinary mind?' The master said, 'When you want to sleep, then sleep; when you want to sit, then sit.' The monk said, 'This student does not understand; what is the meaning?' The master said, 'When it's hot, seek coolness; when it's cold, turn to the fire.'
Someone asked, 'Please, Master, speak of the path beyond.' The master said, 'A needle with a three-foot thread.' The monk said, 'How is it understood?' The master said, 'The cloth of Yizhou, the silk of Yangzhou.'
Someone asked, 'Movement is the sprout of the Dharma King (Dharmaraja), stillness is the root of the Dharma King; what is the Dharma King?' The master pointed to a pillar and said, 'Why not ask the Great Being (Mahasattva)?'
The master and Yangshan (Yangshan) were enjoying the moon together. Yangshan said, 'Everyone has this, but they just can't use it.' The master said, 'But I must ask you to use it.' Yangshan said, 'How do you use it?' The master kicked him in the chest. Yangshan said, '㘞, directly like a big tiger!' From then on, everyone called Cen a big tiger.
Someone asked, 'Can the original person still become a Buddha?' The master said, 'Do you see the Emperor of the Great Tang still planting fields and harvesting rice himself?' The monk said, 'I do not know.'
何人成佛。師曰。是汝成佛。僧無語。師曰會么。曰不會。師曰。如人因地而倒。依地而起。地道什麼 三聖。令秀上座問曰。南泉遷化。向什麼處去。師曰。石頭作沙彌時。參見六祖。秀曰。不問石頭見六祖。南泉遷化向什麼處去師曰。教伊尋思去。秀曰。和尚雖有千尺寒松。且無抽條石筍。師默然。秀曰。謝和尚答話。師亦默然。秀回舉似三聖。聖曰。若恁么猶勝臨濟七步。然雖如此。待我更驗看。至明日。三聖上問。承聞和尚昨日答南泉遷化一則語。可謂光前絕後。今古罕聞。師亦默然 問。如何是文殊。師曰墻壁瓦礫是。曰如何是觀音。師曰。音聲語言是。曰如何是普賢。師曰。眾生心是。曰如何是佛。師曰。眾生色身是。曰河沙諸佛體皆同。何故有種種名字。師曰。從眼根返源名文殊。耳根返源名觀音。從心返源名普賢。文殊是佛妙觀察智。觀音是佛無緣大慈。普賢是佛無為妙行。三聖是佛之妙用。佛是三聖之真體。用則有河沙假名。體則總名一薄伽梵 問。色即是空。空即是色。此理如何。師曰。聽老僧偈。礙處非墻壁。通處沒虛空。若人如是解。心色本來同 又問。佛性堂堂顯現。住性有情難見。若悟眾生無我。我面何如佛面。第六第七識。及第八識畢竟無體。云何得名轉第八為大圓鏡智。師示偈曰。
【現代漢語翻譯】 現代漢語譯本 何人能夠成佛？ 禪師說：『就是你成佛。』 僧人無言以對。 禪師問：『你明白了嗎？』 僧人說：『不明白。』 禪師說：『就像人因地而倒下，又依地而站起， 地對人來說又算是什麼呢？』 三聖禪師，讓秀上座問道：『南泉禪師圓寂后，往哪裡去了？』 禪師說：『石頭禪師做沙彌時，曾參拜六祖。』 秀上座說：『我不是問石頭禪師見六祖的事， 我是問南泉禪師圓寂后往哪裡去了？』 禪師說：『讓他自己去尋思。』 秀上座說：『和尚您雖有千尺高的耐寒松樹，卻沒有能抽出新條的石筍。』 禪師沉默不語。 秀上座說：『感謝和尚的回答。』 禪師依然沉默不語。 秀上座回去把情況告訴了三聖禪師。 三聖禪師說：『如果這樣，還勝過臨濟禪師七步。 雖然如此，等我再驗證一下。』 到第二天，三聖禪師上前問道：『聽說和尚您昨天回答南泉禪師圓寂去向的那句話， 可謂光前絕後，古今罕見。』 禪師還是沉默不語。 有人問：『什麼是文殊（Manjusri，智慧的象徵）？』 禪師說：『墻壁瓦礫就是。』 問：『什麼是觀音（Avalokitesvara，慈悲的象徵）？』 禪師說：『音聲語言就是。』 問：『什麼是普賢（Samantabhadra，大行的象徵）？』 禪師說：『眾生的心就是。』 問：『什麼是佛（Buddha，覺悟者）？』 禪師說：『眾生的色身就是。』 問：『恒河沙數諸佛的本體都相同，為何有種種不同的名字？』 禪師說：『從眼根返本還原，名為文殊；從耳根返本還原，名為觀音；從心返本還原，名為普賢。 文殊是佛的妙觀察智， 觀音是佛的無緣大慈， 普賢是佛的無為妙行。 三聖是佛的妙用， 佛是三聖的真體。 從作用上說，有恒河沙數般的假名； 從本體上說，總名為一薄伽梵（Bhagavan，世尊）。』 有人問：『色即是空，空即是色，這個道理是怎樣的？』 禪師說：『聽老僧一偈： 障礙之處並非墻壁， 通達之處沒有虛空。 若有人這樣理解， 心與色本來相同。』 又有人問：『佛性堂堂顯現， 住在自性中的有情眾生卻難以見到。 如果領悟到眾生無我， 我的面目又如何等同於佛的面目？ 第六識、第七識，以及第八識畢竟沒有實體， 為什麼能說轉第八識為大圓鏡智？』 禪師開示偈語說：
【English Translation】 English version Who attains Buddhahood? The master said, 'It is you who attain Buddhahood.' The monk was speechless. The master asked, 'Do you understand?' The monk said, 'I do not understand.' The master said, 'It is like a person falling because of the ground and rising again relying on the ground. What is the ground to the person?' The monk San Sheng (三聖, Three Sages) instructed the monk Xiu (秀) to ask, 'Where does Nanquan (南泉, a Zen master) go after his passing?' The master said, 'When Shitou (石頭, Stone) was a novice monk, he paid homage to the Sixth Patriarch.' Xiu said, 'I am not asking about Shitou's (石頭) meeting with the Sixth Patriarch. I am asking where Nanquan (南泉) goes after his passing.' The master said, 'Tell him to contemplate it himself.' Xiu said, 'Although the abbot has thousand-foot cold pines, he lacks stone bamboos that sprout new shoots.' The master remained silent. Xiu said, 'Thank you for the abbot's reply.' The master also remained silent. Xiu returned and reported this to San Sheng (三聖). San Sheng (三聖) said, 'If that is so, it is still better than Linji's (臨濟, a Zen master) seven steps. Even so, I will wait and examine it further.' The next day, San Sheng (三聖) went up and asked, 'I heard that the abbot's reply yesterday regarding Nanquan's (南泉) passing was unprecedented and rarely heard in ancient and modern times.' The master also remained silent. Someone asked, 'What is Manjusri (文殊, the Bodhisattva of Wisdom)?' The master said, 'Walls, bricks, and tiles are.' Asked, 'What is Avalokitesvara (觀音, the Bodhisattva of Compassion)?' The master said, 'Sounds and language are.' Asked, 'What is Samantabhadra (普賢, the Bodhisattva of Great Practice)?' The master said, 'The minds of sentient beings are.' Asked, 'What is Buddha (佛, the Awakened One)?' The master said, 'The physical bodies of sentient beings are.' Asked, 'The essence of all Buddhas in the Ganges' sands is the same, why are there so many different names?' The master said, 'Returning to the source from the eye-faculty is called Manjusri (文殊); returning to the source from the ear-faculty is called Avalokitesvara (觀音); returning to the source from the mind is called Samantabhadra (普賢). Manjusri (文殊) is the Buddha's Wonderful Observing Wisdom; Avalokitesvara (觀音) is the Buddha's Unconditional Great Compassion; Samantabhadra (普賢) is the Buddha's Non-Action Wonderful Practice. The Three Sages (三聖) are the Buddha's wonderful functions; the Buddha is the true essence of the Three Sages (三聖). In terms of function, there are countless provisional names like the sands of the Ganges; in terms of essence, they are all called one Bhagavan (薄伽梵, the Blessed One).' Someone asked, 'Form is emptiness, emptiness is form, what is the principle behind this?' The master said, 'Listen to the old monk's verse: Where there is obstruction, it is not walls; where there is passage, there is no emptiness. If people understand it this way, mind and form are originally the same.' Someone further asked, 'Buddha-nature is manifestly revealed, but sentient beings dwelling in their nature find it difficult to see. If one realizes that sentient beings are without self, how can my face be the same as the Buddha's face? The sixth, seventh, and eighth consciousnesses ultimately have no substance, so how can it be said that the eighth consciousness is transformed into the Great Perfect Mirror Wisdom?' The master revealed in a verse:
七生依一滅。一滅持七生。一滅滅亦滅。六七永無遷 問。蚯蚓斷為兩段。兩頭俱動。未審佛性在阿那頭。師曰。妄想作么。曰其如動何。師曰。汝豈不知火風未散 問。如何轉得山河國土。歸自己去。師曰。如何轉得自己成山河國土去。曰不會。師曰。湖南城下好養民。米賤柴多足四鄰。僧無語。師示偈曰。誰問山河轉。山河轉向誰。圓通無兩畔。法性本無歸 華嚴座主問。虛空為是定有。為是定無。師曰。言有亦得。言無亦得。虛空有時。但有假有。虛空無時。但無假無。曰如和尚所說。有何教文。師曰。大德豈不聞。首楞嚴曰。十方虛空。生汝心內。猶如片云點太清里。豈不是虛空生時但生假名。又曰。汝等一人。發真歸源。十方虛空。悉皆消殞。豈不是虛空滅時但滅假名。老僧所以道。有是假有。無是假無 問。如何是上上人行處。師曰。如死人眼。曰上上人相見時如何。師曰。如死人手。曰善財為什麼無量劫。游普賢身中世界不遍。師曰。你從無量劫來。還游得遍否。曰如何是普賢身。師曰。含元殿里更覓長安 問。如何是學人心。師曰。盡十方世界是你心。曰恁么則學人無著身處也。師曰。是你著身處。曰如何是著身處。師曰。大海水深又深。曰學人不會。師曰。魚龍出入任升沉 問。有人問和尚。即隨
【現代漢語翻譯】 現代漢語譯本 『七生依一滅，一滅持七生，一滅滅亦滅，六七永無遷。』問：蚯蚓斷為兩段，兩頭都動，不知佛性在哪一頭？師父說：『妄想什麼？』問：它為什麼會動呢？師父說：『你難道不知道火風未散嗎？』 問：如何才能將山河國土轉為自己所有？師父說：『如何才能將自己轉為山河國土？』問：弟子不明白。師父說：『湖南城下適合養民，米價低廉，柴火充足，足夠供應四鄰。』僧人無語。師父作偈說：『誰問山河轉，山河轉向誰？圓通無兩畔，法性本無歸。』 華嚴座主問：虛空到底是真實存在，還是真實不存在？師父說：『說有也可以，說無也可以。虛空存在時，只是假有；虛空不存在時，只是假無。』問：和尚所說的，有什麼經典依據嗎？師父說：『大德難道沒聽過《首楞嚴經》說：十方虛空，生於你心內，猶如一片云點綴在太空中。』這豈不是說虛空產生時，只是產生一個假名？又說：『你們一人，發真歸源，十方虛空，全部消散。』這豈不是說虛空滅亡時，只是滅亡一個假名？老僧因此說，有是假有，無是假無。 問：什麼是上上人（指根器極高的人）的行處？師父說：『如死人的眼睛。』問：上上人相見時如何？師父說：『如死人的手。』問：善財童子為什麼經過無量劫，遊歷普賢（Samantabhadra）身中的世界仍然沒有走遍？師父說：『你從無量劫以來，可曾遊歷遍了嗎？』問：什麼是普賢身？師父說：『在含元殿里還要尋找長安（Chang'an）。』 問：如何是學道人的心？師父說：『整個十方世界都是你的心。』問：這樣說來，學道人就沒有安身之處了？師父說：『這就是你安身之處。』問：如何是安身之處？師父說：『大海水深又深。』問：弟子不明白。師父說：『魚龍出入任升沉。』 問：如果有人問和尚，就隨
【English Translation】 English version 'Seven births rely on one extinction, one extinction sustains seven births, one extinction extinguished is also extinguished, the six and seven never change.' Question: When an earthworm is cut into two pieces, both ends move. I don't know which end the Buddha-nature is in. The master said: 'What are you fantasizing about?' Question: Why does it move? The master said: 'Don't you know that the fire and wind have not dispersed?' Question: How can one transform mountains, rivers, and lands into one's own? The master said: 'How can one transform oneself into mountains, rivers, and lands?' Question: I don't understand. The master said: 'It is good to raise people under the city of Hunan, the rice price is low, and there is plenty of firewood, enough to supply the four neighbors.' The monk was speechless. The master composed a verse saying: 'Who asks about the turning of mountains and rivers? To whom do the mountains and rivers turn? Perfect penetration has no two sides, the Dharma-nature has no home to return to.' The Huayan (Avatamsaka) master asked: Is emptiness definitely existent, or definitely non-existent? The master said: 'It can be said to exist, and it can be said to not exist. When emptiness exists, it is only a provisional existence; when emptiness does not exist, it is only a provisional non-existence.' Question: What scriptural basis is there for what the monk says? The master said: 'Great Virtue, have you not heard the Shurangama Sutra say: The ten directions of emptiness arise within your mind, like a wisp of cloud dotting the vastness of space.' Is this not to say that when emptiness arises, it only gives rise to a provisional name? It also says: 'When one of you awakens to the source, the ten directions of emptiness will all vanish.' Is this not to say that when emptiness ceases, it only ceases a provisional name? That is why this old monk says, existence is provisional existence, non-existence is provisional non-existence.' Question: What is the place of practice for the supreme person (referring to a person with extremely high faculties)? The master said: 'Like the eyes of a dead person.' Question: What is it like when supreme people meet? The master said: 'Like the hands of a dead person.' Question: Why has Sudhana (Sudhana-śreṣṭhi-dāraka) not traveled through all the worlds in the body of Samantabhadra (Samantabhadra) after countless kalpas? The master said: 'Have you traveled through them all since countless kalpas?' Question: What is the body of Samantabhadra? The master said: 'Looking for Chang'an (Chang'an) in the Hanyuan Hall.' Question: What is the mind of a learner? The master said: 'The entire ten directions of the world are your mind.' Question: In that case, the learner has no place to settle? The master said: 'That is where you settle.' Question: What is the place to settle? The master said: 'The ocean is deep and deep.' Question: I don't understand. The master said: 'Fish and dragons rise and sink as they please.' Question: If someone asks the monk, then follow
因緣答。無人問和尚時如何。師曰。困則睡。健則起。曰教學人作么生會。師曰。夏天赤骨力。冬寒須得被 問。亡僧遷化。向甚麼處去。師示偈曰。不識金剛體。卻喚作緣生。十方真寂滅。誰在復誰行 師贊南泉真曰。堂堂南泉。三世之源。金剛常住。十方無邊。生佛無盡。現已卻還 勸學偈曰。萬丈竿頭未得休。堂堂有路少人游。禪師愿達南泉去。滿目青山萬萬秋 頌臨濟赤肉團上有一無位真人曰。萬法一如不用揀。一如誰揀誰不揀。即今生死本菩提。三世如來同個眼 誡斫松竹偈曰。千年竹。萬年松。枝枝葉葉盡皆同。為報四方玄學者。動手無非觸祖公。
鄂州茱萸山和尚
初住隨州護國。上堂。擎起一橛竹曰。還有人虛空里釘得橛么。時有靈虛上座。出衆曰。虛空是橛。師便打。虛曰。莫錯打。師便下座 眾僧侍立次。師曰。祇甚麼白立。無個說處。一場氣悶。僧擬問。師便打曰。為眾竭力。便入方丈 行者參。師曰。曾去看趙州么。曰和尚敢道否。師曰。非但茱萸。一切人道不得。曰和尚放某甲過。師曰。這裡從前不通人。情曰要且慈悲心在。師便打曰。醒後來為汝 僧參。乃問。阇黎為遊山玩水。為問道參禪。曰和尚試定奪看。師曰。雕蚶鏤蛤。不滲之泥。勞君遠至。曰渾身是鐵。猶被一錘
【現代漢語翻譯】 現代漢語譯本 因緣答：如果沒人問老和尚時，他會做什麼？ 師父說：『困了就睡，精神好就起來。』 問：『教導學人應該如何理解？』 師父說：『夏天赤膊出力，冬天寒冷需要蓋被子。』 問：『亡故的僧人遷化后，會去哪裡？』 師父開示偈語說：『不識金剛體（堅不可摧的真如自性），卻把它叫做緣生（因緣和合而生）。十方（指東、西、南、北、東南、西南、東北、西北、上、下十個方向）真寂滅（真正的寂靜涅槃），誰還在？誰又在行走呢？』 師父讚歎南泉（指南泉普愿禪師）的真如自性說：『堂堂南泉（指南泉普愿禪師），是三世（過去、現在、未來）的根源。金剛（堅固不壞）常住（永恒存在），十方無邊。眾生和佛無有窮盡，顯現之後又迴歸本源。』 勸學偈語說：『萬丈竿頭（比喻修行達到極高境界）未得休（不能停歇），堂堂（寬廣平坦）有路少人游（卻很少有人行走）。禪師（修行禪定的人）愿你到達南泉（指南泉普愿禪師的境界）去，滿眼都是青山，經歷萬萬個春秋。』 頌揚臨濟（指臨濟義玄禪師）赤肉團（指人的肉身）上有一無位真人（指人的真如自性）說：『萬法一如（一切法都是一樣的），不用揀擇。一如（真如）誰來揀擇？誰又不揀擇？當下生死就是菩提（覺悟），三世如來（過去、現在、未來諸佛）都是同一隻眼。』 告誡不要砍伐松竹的偈語說：『千年的竹子，萬年的松樹，枝枝葉葉都一樣。告訴四方玄學的學者們，動手砍伐無非是觸犯了祖師公（指歷代祖師）。』
鄂州茱萸山和尚
最初住在隨州護國寺。上堂時，舉起一截竹子說：『有沒有人能在虛空中釘上木樁？』 當時有靈虛上座（指靈虛這位上座）從人群中走出來說：『虛空就是木樁。』 師父就打他。靈虛說：『不要打錯了。』 師父就走下座位。 眾僧侍立時，師父說：『只是這樣站著幹什麼？沒有說話的地方，真讓人氣悶。』 僧人剛要發問，師父就打他說：『為大眾竭盡全力。』 然後就回到方丈室。 行者（指雲遊僧人）來參拜。師父問：『曾經去拜訪過趙州（指趙州從諗禪師）嗎？』 行者說：『和尚敢說嗎？』 師父說：『不只是茱萸山，所有人都說不出來。』 行者說：『和尚放我過去吧。』 師父說：『這裡從來不通人情。』 行者說：『但慈悲心還是有的。』 師父就打他說：『醒來后再為你著想。』 僧人來參拜，於是問道：『您是爲了遊山玩水，還是爲了問道參禪？』 僧人說：『和尚您試著判斷看看。』 師父說：『雕刻蚶（一種貝類）和鏤刻蛤（蛤蜊），像不滲水的泥土一樣。勞煩您遠道而來。』 僧人說：『渾身是鐵，還是會被一錘打。』
【English Translation】 English version Answering based on conditions: If no one asks the old monk, what does he do? The master said, 'When sleepy, I sleep; when energetic, I get up.' Asked, 'How should one teach students to understand?' The master said, 'In summer, exert strength with bare skin; in winter, one must have a blanket.' Asked, 'Where do deceased monks go after passing away?' The master revealed in a verse: 'Not recognizing the Vajra body (indestructible true nature), they call it conditioned arising (arising from causes and conditions). The ten directions (east, west, south, north, southeast, southwest, northeast, northwest, up, and down) are truly quiescent and extinguished (true stillness and Nirvana), who is there? Who is walking?' The master praised Nanquan's (referring to Zen Master Nanquan Puyuan) true nature, saying: 'Dignified Nanquan (referring to Zen Master Nanquan Puyuan), the source of the three worlds (past, present, and future). Vajra (indestructible) is permanent (eternally existing), the ten directions are boundless. Sentient beings and Buddhas are endless, appearing and then returning to the origin.' A verse of encouragement for learning: 'At the top of a ten-thousand-foot pole (metaphor for reaching the highest state of cultivation), one cannot rest (cannot stop). The broad and flat road is seldom traveled. Zen practitioners (those who practice Zen meditation), may you reach Nanquan (referring to the state of Zen Master Nanquan Puyuan), with eyes full of green mountains, experiencing tens of thousands of autumns.' Praising Linji (referring to Zen Master Linji Yixuan) that on the red flesh body (referring to the human body) there is a true person of no rank (referring to the true nature of man): 'The myriad dharmas are all one (all phenomena are the same), no need to choose. Who chooses the one (true nature)? Who does not choose? Right now, birth and death are Bodhi (enlightenment), the Tathagatas (Buddhas of the past, present, and future) of the three worlds all have the same eye.' A verse admonishing against cutting pine and bamboo: 'Thousand-year-old bamboo, ten-thousand-year-old pine, branches and leaves are all the same. Tell the scholars of metaphysics in all directions, that moving your hands to cut is nothing but offending the ancestral masters (referring to the ancestral masters of all generations).'
Monk of Mount Zhuyu in Ezhou
Initially residing at Huguo Temple in Suizhou. During an assembly, he held up a section of bamboo and said, 'Is there anyone who can nail a stake in the void?' At that time, the Venerable Lingxu (referring to this Venerable Lingxu) came out from the crowd and said, 'The void is the stake.' The master then hit him. Lingxu said, 'Don't hit the wrong person.' The master then stepped down from the seat. When the monks were standing in attendance, the master said, 'What are you just standing there for? There's nowhere to speak, it's really frustrating.' As the monk was about to ask a question, the master hit him and said, 'Exhaust all your strength for the sake of the assembly.' Then he returned to his abbot's room. A traveler (referring to a wandering monk) came to pay respects. The master asked, 'Have you ever visited Zhaozhou (referring to Zen Master Zhaozhou Congshen)?' The traveler said, 'Does the monk dare to say?' The master said, 'Not just Mount Zhuyu, no one can say it.' The traveler said, 'Monk, let me pass.' The master said, 'There has never been any human sentiment here.' The traveler said, 'But there is still compassion.' The master then hit him and said, 'I'll think of you when I wake up.' A monk came to pay respects, and then asked, 'Are you here to travel and enjoy the scenery, or to ask about the Way and practice Zen?' The monk said, 'Monk, please try to judge.' The master said, 'Carving cockles (a type of shellfish) and engraving clams, like mud that doesn't seep water. Thank you for coming from afar.' The monk said, 'Even if the whole body is iron, it will still be hit by a hammer.'
。師曰。降將不斬。
衢州子湖巖利蹤禪師
澶州周氏子。幽州開元寺出家。依年受具。后入南泉之室。乃抵于衢州之馬蹄山。結茅宴居。唐文宗開成丁巳。邑人翁遷貴。施山下子湖創院。師于門下立牌。示眾。子湖有一隻狗。上取人頭。中取人心。下取人足。擬議則喪身失命 臨濟會下二僧參。方揭簾。師喝曰。看狗。僧回顧。師便歸方丈 與勝光鋤園次。驀按钁回視光曰。事即不無。擬心即差。光便問。如何是事。被師攔胸踏倒。從此有省 尼到參。師曰。汝莫是劉鐵磨否。曰不敢。師云。左轉右轉。曰和尚莫顛倒。師便打 師。一夜于僧堂前。叫曰。有賊。眾皆驚動。有一僧在堂內出。師把住曰。維那。捉得也。捉得也。曰不是某甲。師曰。是即是。祇是汝不肯承當 有偈示眾曰。三十年來住子湖。二時齋粥氣力粗。無事上山行一轉。借問時人會也無。師居子湖說法。四十餘年。廣明庚子。無疾歸寂。塔于本山。壽八十一。臘六十一。
荊南白馬曇照禪師
常曰。快活快活。及臨終時。叫苦苦。又曰。閻羅王來取我也。院主問曰。和尚平日說快活。如今何得恁么地。師舉枕子曰。汝道當時是。如今是。院主無對。師擲枕而逝。
終南山雲際師祖禪師
初參南泉問。摩尼珠
【現代漢語翻譯】 師說：『投降的將領不斬殺。』
衢州子湖巖利蹤禪師
是澶州周氏的兒子，在幽州開元寺出家，按照年齡受了具足戒。後來進入南泉的門下，於是到達衢州的馬蹄山，結草廬隱居。唐文宗開成丁巳年，當地人翁遷貴，捐獻山下的子湖建立寺院。禪師在寺門下立牌，告示大眾：『子湖有一隻狗，上能取人的頭，中能取人的心，下能取人的腳。如果稍有思量，就會喪身失命。』臨濟會下的兩個僧人來參拜，剛揭開簾子，禪師就喝道：『看狗！』僧人回頭看，禪師就回方丈了。一次與勝光一起在園中鋤草，禪師突然按住鋤頭回頭看著勝光說：『事情並非沒有，但如果動了心思就差了。』勝光便問：『什麼是事？』禪師攔胸將他踏倒，勝光從此有所領悟。一個尼姑來參拜，禪師說：『你莫非是劉鐵磨嗎？』尼姑說：『不敢當。』禪師說：『左轉右轉。』尼姑說：『和尚莫要顛倒。』禪師便打了她。禪師一夜在僧堂前叫喊：『有賊！』眾僧都被驚動。有一個僧人從堂內出來，禪師抓住他說：『維那（寺院中的一種職務），捉到了！捉到了！』僧人說：『不是我。』禪師說：『是就是，只是你不肯承認。』禪師有一首偈頌示眾：『三十年來住在子湖，早晚兩餐粥飯氣力粗。無事上山走一走，請問世人是否領會？』禪師在子湖說法四十餘年，廣明庚子年，無疾而終，塔葬在本山，享年八十一歲，僧臘六十一。
荊南白馬曇照禪師
常常說：『快樂！快樂！』等到臨終時，卻叫喊：『苦啊！苦啊！』又說：『閻羅王（Yama-raja，掌管地獄的神）來抓我了！』院主問：『和尚平日裡說快樂，如今為何如此？』禪師舉起枕頭說：『你說當時是，還是現在是？』院主無言以對。禪師扔下枕頭就去世了。
終南山雲際師祖禪師
最初參拜南泉時問：『摩尼珠（Mani Jewel，象徵佛性的寶珠）……』
【English Translation】 The master said, 'Surrendered generals are not to be killed.'
Chan Master Lizong of Zihu Rock, Quzhou
He was the son of the Zhou family of Tanzhou. He left home at Kaiyuan Temple in Youzhou and received the full precepts according to his age. Later, he entered the school of Nanquan and arrived at Matishan in Quzhou, where he built a thatched hut for secluded living. In the year Ding Si of the Kaicheng era of Emperor Wenzong of the Tang Dynasty, a local man named Weng Qiangui donated Zihu at the foot of the mountain to establish a monastery. The master erected a sign at the gate, proclaiming to the assembly: 'Zihu has a dog that takes people's heads above, takes people's hearts in the middle, and takes people's feet below. If you deliberate, you will lose your life.' Two monks from the Linji assembly came to visit. As they lifted the curtain, the master shouted, 'Watch the dog!' The monks looked back, and the master returned to his abbot's room. Once, while hoeing in the garden with Shengguang, the master suddenly pressed down on the hoe, turned to look at Guang, and said, 'The matter is not without, but if you think about it, you're off.' Guang then asked, 'What is the matter?' The master knocked him down with a blow to the chest, and Guang had an awakening from this. A nun came to visit. The master said, 'Are you Liu Tiemo?' She replied, 'I dare not.' The master said, 'Turn left, turn right.' The nun said, 'Master, don't be upside down.' The master then struck her. One night, the master shouted in front of the monks' hall, 'There are thieves!' The assembly was alarmed. A monk came out from inside the hall. The master grabbed him and said, 'Vina (a monastic office), caught him! Caught him!' The monk said, 'It's not me.' The master said, 'It is, but you just won't admit it.' The master had a verse to show the assembly: 'For thirty years I have lived in Zihu, two meals of porridge a day give me strength. When there is nothing to do, I take a walk up the mountain. May I ask if people understand?' The master preached at Zihu for more than forty years. In the year Gengzi of Guangming, he passed away without illness and was buried in a pagoda on this mountain. He lived to be eighty-one years old, with sixty-one years as a monk.
Chan Master Tanzhao of Baima, Jingnan
He often said, 'Happy! Happy!' But when he was dying, he cried out, 'Bitter! Bitter!' And said, 'Yama-raja (the King of Hell) is coming to take me!' The abbot asked, 'Master, you usually say happy, why are you like this now?' The master raised his pillow and said, 'Do you say it was then, or is it now?' The abbot had no reply. The master threw down the pillow and passed away.
Chan Master Shizu of Yunji Mountain, Zhongnan
When he first visited Nanquan, he asked, 'The Mani Jewel (a gem symbolizing the Buddha-nature)...'
人不識。如來藏里親收得。如何是藏。泉曰。與汝往來者是。師曰。不往來者如何。泉曰。亦是。曰如何是珠。泉召師祖。師應諾。泉曰。去汝不會我語。師從此信入。
鄧州香嚴下堂義端禪師
上堂。兄弟彼此未了。有甚麼事。相共商量。我三五日。即發去也。如今學者。須了卻今時。莫愛他向上人無事。兄弟。縱學得種種差別義路。終不代得自己見解。畢竟著力始得。空記持他巧妙章句。即轉加煩亂去。汝若欲相應。但恭恭地盡。莫停留纖毫。直是虛空方有少分。以虛空無鎖閉。無壁落。無形段。無心眼。時有僧問。古人相見是如何。師曰。老僧不會見古人。曰今時血脈不斷處。如何仰羨。師曰。有甚麼仰羨處 問。某甲不問閑事。請和尚答話。師曰。更從我覓甚麼。曰不為閑事。師曰。汝教我道。乃曰。兄弟。佛是塵。法是塵。終日馳求。有甚麼休歇。但時中。不用掛情。情不掛物。無善可取。無惡可棄。莫教他籠罩著。始是學處也 問。某甲曾辭一老宿。宿曰。去則親良朋附善友。某今辭和尚。未審有何指示。師曰。禮拜著。僧禮拜。師曰。禮拜一任禮拜。不得認奴作郎 上堂。僧問。如何是直截根源。師乃擲下拄杖。便歸方丈 上堂。語是謗。寂是誑。語寂向上有路在。老僧口門窄。不能與汝
【現代漢語翻譯】 現代漢語譯本 人不認識它。（而）如來藏（Tathagatagarbha，如來所擁有的覺悟本性）里親自收納獲得。（學僧問：）如何是藏（指如來藏）？ 香嚴義端禪師說：『與你往來作用的就是它。』（學僧又）問：『不往來作用的又是如何？』 香嚴義端禪師說：『也是它。』（學僧又）問：『如何是珠（指自性）？』 香嚴義端禪師呼喚學僧：『某某！』學僧應諾。 香嚴義端禪師說：『去吧，你不懂我的話。』學僧從此信悟。
鄧州香嚴義端禪師開示： 上堂說法，（香嚴義端禪師說：）『各位同修彼此未能了悟，有什麼事，大家共同商量？我三五日，就要離開這裡了。 如今的學人，須要了卻今時之事，不要羨慕那些高人無事。各位同修，縱然學得種種差別義理，終究不能代替自己的見解，必須著力修行才能有所得。 空自記誦那些巧妙的章句，反而會增加煩惱。你們如果想要相應，只要恭敬地盡心去做，不要停留纖毫，直到虛空一樣才能有少分相應。 因為虛空沒有鎖閉，沒有墻壁，沒有形狀，沒有心眼。』 當時有僧人問：『古人相見是如何的？』 香嚴義端禪師說：『老僧不會見古人。』 （僧人又）問：『今時血脈不斷處，如何仰慕？』 香嚴義端禪師說：『有什麼可仰慕的？』 （僧人）問：『我不是問閑事，請和尚回答。』 香嚴義端禪師說：『更要從我這裡尋找什麼？』 （僧人）說：『不是爲了閑事。』 香嚴義端禪師說：『你教我說什麼？』於是說：『各位同修，佛是塵，法是塵，終日奔波馳求，有什麼休歇的時候？只要時時不用掛念，情不掛於物，無善可取，無惡可棄，不要教它籠罩著，才是學處啊。』 （僧人）問：『我曾經辭別一位老宿，老宿說：『去則親近良朋，依附善友。』我如今辭別和尚，不知有什麼指示？』 香嚴義端禪師說：『禮拜著。』僧人禮拜。 香嚴義端禪師說：『禮拜任你禮拜，不得認奴作郎。』 上堂說法，僧人問：『如何是直截根源？』 香嚴義端禪師於是擲下拄杖，便回方丈。 上堂說法，（香嚴義端禪師說：）『語是謗，寂是誑，語寂向上有路在。老僧口門窄，不能與你們。』
【English Translation】 English version People do not recognize it. (But) the Tathagatagarbha (the womb of the Thus-Come One, the inherent nature of enlightenment possessed by all beings) personally receives and obtains it. (A monk asked:) What is the Garbha (referring to the Tathagatagarbha)? Xiangyan Yiduan Zen Master said: 'That which interacts with you is it.' (The monk further) asked: 'What about that which does not interact?' Xiangyan Yiduan Zen Master said: 'It is also it.' (The monk further) asked: 'What is the Pearl (referring to self-nature)?' Xiangyan Yiduan Zen Master called out to the monk: 'So-and-so!' The monk responded. Xiangyan Yiduan Zen Master said: 'Go, you do not understand my words.' From this, the monk entered into faith and understanding.
Dengzhou Xiangyan Yiduan Zen Master's instruction: Ascending the hall to preach, (Xiangyan Yiduan Zen Master said:) 'Brothers, if you have not yet understood each other, what matters are there for us to discuss together? I will be leaving in three to five days. Present-day students must resolve the matters of the present moment and not admire those superior people who seem to have nothing to do. Brothers, even if you learn all sorts of different meanings and paths, you ultimately cannot replace your own understanding. You must exert effort to attain something. Emptyly memorizing those clever phrases and sentences will only increase your troubles. If you wish to be in accord, simply be respectful and do your best, without lingering on the slightest thing, until you are like empty space, then you will have a small portion of accord. Because empty space has no locks, no walls, no shapes, and no mind's eye.' At that time, a monk asked: 'How do the ancients meet?' Xiangyan Yiduan Zen Master said: 'This old monk does not know how to meet the ancients.' (The monk further) asked: 'Where the bloodline of the present time is unbroken, how should we admire it?' Xiangyan Yiduan Zen Master said: 'What is there to admire?' (The monk) asked: 'I am not asking about idle matters; please, Master, answer.' Xiangyan Yiduan Zen Master said: 'What else are you seeking from me?' (The monk) said: 'It is not for idle matters.' Xiangyan Yiduan Zen Master said: 'What do you want me to say?' Then he said: 'Brothers, Buddha is dust, Dharma is dust. All day long, you rush about seeking; when will you rest? Simply do not be attached to things at any time. When feelings are not attached to things, there is no good to take, no evil to discard. Do not let it cover you; that is where learning begins.' (The monk) asked: 'I once took leave of an old master, and the old master said: 'Go, then be close to good friends and rely on virtuous companions.' Now I take leave of you, Master; I wonder if you have any instructions?' Xiangyan Yiduan Zen Master said: 'Bow down.' The monk bowed. Xiangyan Yiduan Zen Master said: 'Bowing is up to you, but do not mistake a slave for a master.' Ascending the hall to preach, a monk asked: 'What is the direct root source?' Xiangyan Yiduan Zen Master then threw down his staff and returned to his room. Ascending the hall to preach, (Xiangyan Yiduan Zen Master said:) 'Speech is slander, silence is deception; there is a path beyond speech and silence. This old monk's mouth is narrow and cannot give it to you.'
說得。便下座 上堂。問正因為甚麼無事。師曰。我不會停留。乃曰。假饒重重剝得。淨盡無停留。權時施設。亦是方便接人。若是那邊事。無有是處。
池州靈鷲閑禪師
上堂。是汝諸人本分事。若教老僧道。即是與蛇畫足。時有僧問。與蛇畫足即不問。如何是本分事。師曰。阇黎試道看。僧擬再問。師曰。畫足作么 問。如何是頓獲法身。師曰。一透龍門云外望。莫作黃河點額魚 仰山問。寂寂無言。如何視聽。師曰。無縫塔前多雨水 問。二彼無言時如何。師曰。是常。曰還有過常者無。師曰有。曰請師唱起。師曰。玄珠自朗耀。何須壁外光。
洛京嵩山和尚
僧問。古路坦然時如何。師曰不前。曰為甚麼不前。師曰。無遮障處 問。如何是嵩山境。師曰。日從東出。月向西頹。曰學人不會。師曰。東西也不會 問。六識俱生時如何。師曰異。曰為甚麼如此。師曰同。
日子和尚
因亞溪來參。師作起勢。溪曰。這老山鬼。猶見某甲在。師曰。罪過罪過。適來失祇對。溪欲進語。師便喝。溪曰。大陣目前。不妨難御。師曰是是。溪曰。不是不是。
蘇州西禪和尚
僧問。三乘十二分教則不問。如何是祖師西來的的意。師舉拂子示之。其僧不禮拜。竟參雪峰。
【現代漢語翻譯】 現代漢語譯本 說得。便下座，上堂。問：『正因為什麼無事？』師曰：『我不會停留。』乃曰：『假饒重重剝得，淨盡無停留，權時施設，亦是方便接人。若是那邊事，無有是處。』
池州靈鷲閑禪師
上堂。是汝諸人本分事。若教老僧道，即是與蛇畫足。時有僧問：『與蛇畫足即不問，如何是本分事？』師曰：『阇黎（梵語，意為老師）試道看。』僧擬再問。師曰：『畫足作么？』問：『如何是頓獲法身（佛教術語，指證悟真理的身體）？』師曰：『一透龍門云外望，莫作黃河點額魚。』仰山（人名）問：『寂寂無言，如何視聽？』師曰：『無縫塔前多雨水。』問：『二彼無言時如何？』師曰：『是常。』曰：『還有過常者無？』師曰：『有。』曰：『請師唱起。』師曰：『玄珠自朗耀，何須壁外光。』
洛京嵩山和尚
僧問：『古路坦然時如何？』師曰：『不前。』曰：『為甚麼不前？』師曰：『無遮障處。』問：『如何是嵩山境？』師曰：『日從東出，月向西頹。』曰：『學人不會。』師曰：『東西也不會。』問：『六識俱生時如何？』師曰：『異。』曰：『為甚麼如此？』師曰：『同。』
日子和尚
因亞溪（地名）來參。師作起勢。溪曰：『這老山鬼，猶見某甲在。』師曰：『罪過罪過，適來失祇對。』溪欲進語。師便喝。溪曰：『大陣目前，不妨難御。』師曰：『是是。』溪曰：『不是不是。』
蘇州西禪和尚
僧問：『三乘十二分教（佛教術語，指佛教的各種教義分類）則不問，如何是祖師西來的的意？』師舉拂子示之。其僧不禮拜，竟參雪峰（人名）。
【English Translation】 English version Said it. Then he descended from the seat and ascended to the hall. Asked: 'What is the reason for being without affairs?' The master said: 'I do not dwell.' Then he said: 'Even if you peel away layer upon layer, completely without dwelling, temporary arrangements are also expedient means to receive people. If it is the matter on that side, there is no such place.'
Chan Master Xian of Lingjiu in Chizhou
Ascended the hall. 'It is the inherent matter of you all. If you ask this old monk to speak, it is like drawing feet for a snake.' At that time, a monk asked: 'I will not ask about drawing feet for a snake, what is the inherent matter?' The master said: 'Venerable (Sanskrit term for teacher), try to speak.' The monk intended to ask again. The master said: 'What are you doing drawing feet?' Asked: 'What is the sudden attainment of the Dharma body (Buddhist term for the body of enlightenment)?' The master said: 'Once through the Dragon Gate, look beyond the clouds, do not become a fish with a spot on its forehead in the Yellow River.' Yangshan (person's name) asked: 'In silent speechlessness, how to see and hear?' The master said: 'Much rain in front of the seamless stupa.' Asked: 'What is it like when the two of them are speechless?' The master said: 'It is constant.' Said: 'Is there anything beyond the constant?' The master said: 'There is.' Said: 'Please, master, begin to sing.' The master said: 'The dark pearl shines brightly by itself, why need light from outside the wall?'
Monk of Mount Song in Luojing
A monk asked: 'What is it like when the ancient road is smooth?' The master said: 'Does not advance.' Said: 'Why does it not advance?' The master said: 'There is no place of obstruction.' Asked: 'What is the realm of Mount Song?' The master said: 'The sun rises from the east, the moon declines towards the west.' Said: 'This student does not understand.' The master said: 'You do not understand east and west either.' Asked: 'What is it like when the six consciousnesses arise together?' The master said: 'Different.' Said: 'Why is it like this?' The master said: 'Same.'
Monk Rizi
Because Yaxi (place name) came to visit. The master made a rising gesture. Xi said: 'This old mountain ghost, still sees me here.' The master said: 'Fault, fault, I just lost the proper response.' Xi wanted to speak further. The master then shouted. Xi said: 'A great array is before us, it is indeed difficult to resist.' The master said: 'Yes, yes.' Xi said: 'No, no.'
Monk Xichan of Suzhou
A monk asked: 'I will not ask about the Three Vehicles and Twelve Divisions of Teachings (Buddhist term for the various classifications of Buddhist teachings), what is the meaning of the Patriarch's coming from the West?' The master raised his whisk to show him. The monk did not bow, and instead went to visit Xuefeng (person's name).
峰問。甚麼處來。曰浙中來。峰曰。今夏甚麼處。曰西禪。峰曰。和尚安否。曰來時萬福。峰曰。何不且在彼從容。曰佛法不明。峰曰。有什麼事。僧舉前話。峰曰。汝作么生不肯伊。曰是境。峰曰。汝見蘇州城里人家男女否。曰見。峰曰。汝見路上林木池沼否。曰見。峰曰。凡睹人家男女大地林沼。總是境。汝還肯否。曰肯。峰曰。祇如舉拂子。汝作么生不肯。僧乃禮拜曰。學人取次發言。乞師慈悲。峰曰。盡乾坤是個眼。汝向什麼處蹲坐。僧無語。
宣州刺吏陸亙大夫
問南泉。古人瓶中養一鵝。鵝漸長大。出瓶不得。如今不得毀瓶。不得損鵝。和尚作么生出得。泉召大夫。陸應諾。泉曰出也。陸從此開解。即禮謝。暨南泉圓寂。院主問曰。大夫何不哭先師。陸曰。院主道得即哭。院主無對(長慶代云。合哭不合哭)。
池州甘贄行者
一日入南泉設齋。黃檗為首座。行者請施財。座曰。財法二施。等無差別。甘曰。恁么道。爭消得某甲䞋。便將出去。須臾復入。曰請施財。座曰。財法二施。等無差別。甘乃行䞋 又一日入寺設粥。仍請南泉唸誦。泉乃白椎曰。請大眾為貍奴白牯。念摩訶般若波羅蜜。甘拂袖便出。泉粥后問典座。行者在甚處。座曰。當時便去也。泉便打破鍋子 甘常接
【現代漢語翻譯】 現代漢語譯本 僧人問趙州和尚：『請問您從哪裡來？』趙州說：『我從浙中來。』僧人問：『今年夏天您在什麼地方？』趙州說：『我在西禪。』僧人問：『和尚身體安好嗎？』趙州說：『我來的時候他一切安好。』僧人問：『為什麼您不繼續在那裡悠閒自在地待著呢？』趙州說：『因為我對佛法還不明白。』趙州說：『有什麼不明白的？』僧人於是舉出之前的話頭（指之前的問答）。趙州說：『你為什麼不認可他（西禪的和尚）的說法呢？』僧人說：『因為那是外境。』趙州說：『你見過蘇州城里的人家男女嗎？』僧人說：『見過。』趙州說：『你見過路上的林木池沼嗎？』僧人說：『見過。』趙州說：『凡是你所見的人家男女、大地林木池沼，都是外境。你現在認可嗎？』僧人說：『認可。』趙州說：『既然如此，那麼我舉起拂子（fú zi，一種禪宗常用的法器），你為什麼又不認可呢？』僧人於是禮拜趙州說：『學人（xué rén，佛家弟子對自己的謙稱）剛才隨便說了些話，請師父慈悲原諒。』趙州說：『整個乾坤（qián kūn，天地）就是一個眼睛，你還能向什麼地方蹲坐呢？』僧人無話可說。
宣州刺史陸亙（lù gèn，人名）大人
問南泉（nán quán，人名）：『古時候有人在瓶子里養了一隻鵝，鵝漸漸長大了，卻出不了瓶子。現在既不能打破瓶子，又不能損傷鵝，和尚您說該怎麼辦才能把鵝弄出來？』南泉叫了一聲：『大夫！』陸亙應了一聲：『諾！』南泉說：『出來了！』陸亙因此開悟，立刻禮拜感謝。等到南泉圓寂（yuán jì，佛教用語，指僧人去世）后，寺院的院主問陸亙：『大夫為什麼不為先師哭泣呢？』陸亙說：『院主如果說得對，我就哭。』院主無言以對（長慶（cháng qìng，人名）代院主回答說：『應該哭，還是不應該哭？』）。
池州甘贄（gān zhì，人名）行者（xíng zhě，在家修行的佛教徒）
有一天，甘贄到南泉寺設齋（shè zhāi，供養齋飯），黃檗（huáng bò，人名）擔任首座（shǒu zuò，寺院中職位最高的僧人）。甘贄請求佈施財物。黃檗說：『財施（cái shī，以財物佈施）和法施（fǎ shī，以佛法佈施）是同等沒有差別的。』甘贄說：『如果這樣說，怎麼能用得完我的錢財呢？』於是就把錢拿了出去。過了一會兒又進來，說：『請佈施財物。』黃檗說：『財施和法施是同等沒有差別的。』甘贄於是就佈施了錢財。又有一天，甘贄到寺里設粥（shè zhōu，供養粥飯），仍然請南泉唸誦（niàn sòng，唸經）。南泉於是敲了一下椎（zhuī，佛教法器），說：『請大眾為貍奴（lí nú，貓的別稱）、白牯（bái gǔ，白色的母牛）念《摩訶般若波羅蜜》（mó hē bō rě bō luó mì，《般若經》的經名）。』甘贄拂袖（fú xiù，甩袖子，表示生氣）便走了出去。南泉在粥后問典座（diǎn zuò，寺院中負責管理飲食的僧人）：『行者在哪裡？』典座說：『當時就走了。』南泉於是打破了鍋子。甘贄經常接待僧人。
【English Translation】 English version A monk asked Zhaozhou (Zhaozhou, a Chan master): 'Where do you come from?' Zhaozhou said: 'I come from Zhejiang.' The monk asked: 'Where were you this summer?' Zhaozhou said: 'I was at Xichan.' The monk asked: 'Is the abbot well?' Zhaozhou said: 'When I left, he was in good health.' The monk asked: 'Why didn't you stay there leisurely?' Zhaozhou said: 'Because I don't understand the Buddha-dharma.' Zhaozhou said: 'What is it that you don't understand?' The monk then brought up the previous conversation (referring to the previous questions and answers). Zhaozhou said: 'Why don't you agree with him (the abbot of Xichan)?' The monk said: 'Because it is an external realm.' Zhaozhou said: 'Have you seen the men and women in the houses in the city of Suzhou?' The monk said: 'I have.' Zhaozhou said: 'Have you seen the trees, forests, ponds, and marshes on the road?' The monk said: 'I have.' Zhaozhou said: 'All the men and women in the houses, the earth, forests, ponds, and marshes that you see are external realms. Do you agree now?' The monk said: 'I agree.' Zhaozhou said: 'If that's the case, then why don't you agree when I raise the whisk (fú zi, a ritual object commonly used in Zen Buddhism)?' The monk then bowed to Zhaozhou and said: 'This student (xué rén, a humble term used by Buddhist disciples to refer to themselves) spoke carelessly just now, please have mercy and forgive me.' Zhaozhou said: 'The entire universe (qián kūn, heaven and earth) is just one eye, where else can you squat?' The monk was speechless.
Prefect Lu Gen (lù gèn, a personal name) of Xuanzhou
Asked Nanquan (nán quán, a personal name): 'In ancient times, someone raised a goose in a bottle. The goose gradually grew bigger, but couldn't get out of the bottle. Now, we can't break the bottle, and we can't harm the goose. What can the master do to get it out?' Nanquan called out: 'Prefect!' Lu Gen responded: 'Yes!' Nanquan said: 'It's out!' Lu Gen was enlightened because of this and immediately bowed in gratitude. When Nanquan passed away (yuán jì, a Buddhist term referring to the death of a monk), the abbot of the temple asked Lu Gen: 'Why don't you cry for the late master?' Lu Gen said: 'If the abbot can say it correctly, then I will cry.' The abbot was speechless (Changqing (cháng qìng, a personal name) answered on behalf of the abbot: 'Should one cry, or should one not cry?').
Layman Gan Zhi (gān zhì, a personal name) of Chizhou
One day, Gan Zhi went to Nanquan Temple to offer a vegetarian meal (shè zhāi, to offer a vegetarian meal). Huangbo (huáng bò, a personal name) was the head seat (shǒu zuò, the highest-ranking monk in the temple). Gan Zhi requested alms. Huangbo said: 'Material giving (cái shī, giving material possessions) and Dharma giving (fǎ shī, giving the teachings of Buddhism) are equal and without difference.' Gan Zhi said: 'If that's the case, how can I ever use up my wealth?' Then he took the money out. After a while, he came back in and said: 'Please give alms.' Huangbo said: 'Material giving and Dharma giving are equal and without difference.' Gan Zhi then gave alms. Another day, Gan Zhi went to the temple to offer porridge (shè zhōu, to offer porridge), and still asked Nanquan to chant scriptures (niàn sòng, to chant scriptures). Nanquan then struck the mallet (zhuī, a Buddhist instrument) and said: 'Please everyone chant the Maha Prajna Paramita Sutra (mó hē bō rě bō luó mì, the name of the Prajna Sutra) for the cat (lí nú, another name for cat) and the white cow (bái gǔ, white cow)!' Gan Zhi flicked his sleeves (fú xiù, flicking sleeves, expressing anger) and walked out. After the porridge, Nanquan asked the cook (diǎn zuò, the monk in charge of managing food in the temple): 'Where is the layman?' The cook said: 'He left at that time.' Nanquan then broke the pot. Gan Zhi often received monks.
待往來。有僧問曰。行者接待不易。甘曰。譬如餵驢餵馬。僧休去 有住庵僧。緣化什物。甘曰。有一問。若道得即施。乃書心字問。是什麼字。曰心字。又問妻。什麼字。妻曰。心字。甘曰。某甲山妻。亦合住庵。其僧無語。甘亦無施 問一僧。什麼處來。曰溈山來。甘曰。曾有僧問溈山。如何是西來意。溈山舉起拂子。上座作么生會溈山意。曰借事明心。附物顯理。甘曰。且歸溈山去好。
五燈全書卷第七 卍新續藏第 81 冊 No. 1571 五燈全書(第1卷-第33卷)
五燈全書卷第八
京都聖感禪寺住持(臣)僧 (超永) 編輯
京都古華嚴寺住持(臣)僧 (超揆) 較閱 進呈
南嶽下第三世
鹽官安國師法嗣
襄州關南道常禪師
僧問。如何是西來意。師舉拄杖曰。會么。曰不會。師便打 師每見僧來參禮。多以拄杖打趁。或曰。遲一刻。或曰。打動關南鼓。而時輩鮮有唱和者。
洪州雙嶺玄真禪師
初問道吾。無神通菩薩。為甚麼足跡難尋。吾曰。同道者方知。師曰。和尚還知否。吾曰不知。師曰。何故不知。吾曰。去。你不識我語。師後於鹽官處悟旨。
杭州徑山鑒宗禪師
湖州錢氏子。依本
【現代漢語翻譯】 現代漢語譯本 待往來。有僧人問道：『行者接待不易。』甘（指甘禪師）說：『譬如餵驢餵馬。』僧人便離開了。 有位住在庵里的僧人，爲了化緣什物而來。甘（指甘禪師）說：『我有一個問題，如果答得上來就佈施。』於是寫了一個『心』字問他，『這是什麼字？』僧人回答：『心字。』甘又問他的妻子，『什麼字？』妻子回答：『心字。』甘說：『我的山妻，也適合住在庵里。』那位僧人無話可說，甘也沒有佈施。 問一位僧人：『從哪裡來？』回答說：『從溈山（Weishan，山名，也指溈山靈佑禪師）來。』甘（指甘禪師）說：『曾經有僧人問溈山（Weishan，溈山靈佑禪師）：如何是西來意？溈山（Weishan，溈山靈佑禪師）舉起拂子。上座你如何理解溈山（Weishan，溈山靈佑禪師）的用意？』僧人回答：『借事明心，附物顯理。』甘說：『還是回溈山（Weishan）去吧。』 五燈全書卷第七 卍新續藏第 81 冊 No. 1571 五燈全書(第1卷-第33卷) 五燈全書卷第八 京都聖感禪寺住持(臣)僧 (超永) 編輯 京都古華嚴寺住持(臣)僧 (超揆) 較閱 進呈 南嶽下第三世 鹽官安國師法嗣 襄州關南道常禪師 僧人問道：『如何是西來意？』禪師舉起拄杖說：『會么？』僧人回答：『不會。』禪師便打了他。 禪師每次見到僧人前來參拜，大多用拄杖打趕他們走。或者說：『遲一刻。』或者說：『打動關南鼓。』但當時很少有人能理解並唱和。 洪州雙嶺玄真禪師 起初問石頭道吾（Daowu）：『無神通菩薩，為什麼足跡難尋？』道吾（Daowu）說：『同道者方知。』禪師說：『和尚您知道嗎？』道吾（Daowu）說：『不知。』禪師說：『為什麼不知？』道吾（Daowu）說：『去，你不識我的話。』禪師後來在鹽官處領悟了禪旨。 杭州徑山鑒宗禪師 湖州錢氏之子，依本
【English Translation】 English version Waiting to come and go. A monk asked: 'It is not easy for a practitioner to receive guests.' Gan (referring to Chan Master Gan) said: 'It's like feeding a donkey or a horse.' The monk then left. There was a monk living in a hermitage who came to solicit alms. Gan (referring to Chan Master Gan) said: 'I have a question. If you can answer it, I will give alms.' Then he wrote the character '心' (xin, meaning 'heart' or 'mind') and asked, 'What character is this?' The monk replied: 'The character '心' (xin).' Gan then asked his wife, 'What character is this?' His wife replied: 'The character '心' (xin).' Gan said: 'My mountain wife is also fit to live in a hermitage.' The monk had nothing to say, and Gan gave no alms. He asked a monk: 'Where do you come from?' The monk replied: 'From Weishan (Weishan, a mountain name, also referring to Chan Master Lingyou of Weishan).' Gan (referring to Chan Master Gan) said: 'Once a monk asked Weishan (Weishan, Chan Master Lingyou of Weishan): What is the meaning of the Patriarch's coming from the West? Weishan (Weishan, Chan Master Lingyou of Weishan) raised his whisk. How do you, venerable monk, understand Weishan's (Weishan, Chan Master Lingyou of Weishan) intention?' The monk replied: 'Using events to clarify the mind, relying on objects to reveal the principle.' Gan said: 'You should go back to Weishan (Weishan).' Complete Book of the Five Lamps, Volume 7 卍 New Supplement Collection, Volume 81, No. 1571, Complete Book of the Five Lamps (Volumes 1-33) Complete Book of the Five Lamps, Volume 8 Resident Monk (Subject) (Chao Yong) of Kyoto Shenggan Zen Temple, Edited Resident Monk (Subject) (Chao Kui) of Kyoto Gu Huayan Temple, Reviewed and Presented Third Generation Below Nanyue Lineage Successor of National Teacher Anguo of Yanguan Chan Master Daochang of Guannan, Xiangzhou A monk asked: 'What is the meaning of the Patriarch's coming from the West?' The Master raised his staff and said: 'Do you understand?' The monk said: 'I do not understand.' The Master then struck him. Whenever the Master saw monks coming to pay their respects, he would often drive them away with his staff, saying either: 'A moment late,' or: 'Strike the Guannan drum.' But few of his contemporaries could understand and echo him. Chan Master Xuanzhen of Shuangling, Hongzhou Initially, he asked Daowu (Daowu) of Stone Head: 'Why are the footprints of a Bodhisattva without supernatural powers difficult to find?' Daowu (Daowu) said: 'Only those who share the same path know.' The Master said: 'Do you, venerable monk, know?' Daowu (Daowu) said: 'I do not know.' The Master said: 'Why do you not know?' Daowu (Daowu) said: 'Go, you do not understand my words.' Later, the Master realized the Zen旨 (zhi, meaning 'essence' or 'tenor') at Yanguan. Chan Master Jianzong of Jingshan, Hangzhou The son of the Qian family of Huzhou, relying on the original
州開元高閑出家。學通凈名思益經。后往鹽官。抉擇疑滯。唐咸通中住徑山。有小師洪諲。以譚論自矜。(諲。即法濟大師)師謂之曰。佛祖正法。直截亡詮。汝算海沙。于理何益。但能莫存知見。泯絕外緣。離一切心。即汝真性。諲茫然。遂禮辭。遊方至溈山。方悟玄旨。乃嗣溈山。師咸通丙戌閏三月五日示滅。謚無上大師。塔大寂巖下。
歸宗常禪師法嗣
福州芙蓉山靈訓禪師
初參歸宗。問如何是佛。宗曰。我向汝道。汝還信否。曰和尚誠言。安敢不信。宗曰。即汝便是。師曰。如何保任。宗曰。一翳在眼。空花亂墜 師辭。宗問。甚麼處去。師曰。歸嶺中去。宗曰。子在此多年。裝束了卻來。為子說一上佛法。師結束了上去。宗曰。近前來。師乃近前。宗曰。時寒途中善為。師聆此言。頓忘前解。歸寂。謚弘照大師。塔曰圓相。
襄陽谷城高亭和尚
有僧自夾山來禮拜。師便打。僧曰。特來禮拜。何得打某甲。僧再禮拜。師又打趁。僧回舉似夾山。山曰。汝會也無。曰不會。山曰。賴汝不會。若會。即夾山口啞。
新羅大茅和尚
上堂。欲識諸佛師。向無明心內識取。欲識常住不凋性。向萬物遷變處識取 問。如何是大茅境。師曰。不露鋒。曰為甚麼不露鋒。師
【現代漢語翻譯】 現代漢語譯本： 州（地名）開元寺的高閑在此出家，精通《凈名經》（Vimalakirti Sutra，維摩詰經）和《思益經》（Srimati-ghosa-sutra，勝鬘經）。後來前往鹽官（地名），為人解答疑惑。唐朝咸通年間，住在徑山（地名）。有個小沙彌叫洪諲（人名），以善於辯論自誇。（洪諲，就是後來的法濟大師）。高閑禪師對他說：『佛祖的正法，是直截了當，無法用言語詮釋的。你就算能數清海里的沙子，對於理解真理又有什麼用處呢？只要能夠不存任何知見，斷絕一切外在的攀緣，遠離一切妄心，那就是你的真性。』洪諲聽后茫然不解，於是告辭，四處遊歷，到了溈山（地名）才領悟了玄妙的旨意，於是繼承了溈山的法脈。高閑禪師在咸通丙戌年閏三月初五圓寂，謚號無上大師，塔建在大寂巖下。
歸宗常禪師的法嗣
福州芙蓉山靈訓禪師
最初參拜歸宗禪師，問道：『什麼是佛？』歸宗禪師說：『我告訴你，你相信嗎？』靈訓禪師說：『和尚您誠實的話語，我怎麼敢不相信呢？』歸宗禪師說：『就是你啊。』靈訓禪師說：『如何保任呢？』歸宗禪師說：『一隻眼睛裡有了翳障，就會看到虛幻的空花亂墜。』靈訓禪師告辭。歸宗禪師問：『你要去哪裡？』靈訓禪師說：『回山裡去。』歸宗禪師說：『你在這裡多年，收拾好了再來，我為你講一講佛法。』靈訓禪師收拾好後上去。歸宗禪師說：『靠近前來。』靈訓禪師於是靠近前來。歸宗禪師說：『天冷了，路上好好照顧自己。』靈訓禪師聽到這句話，頓時忘記了以前的理解，歸於寂滅。謚號弘照大師，塔名叫圓相。
襄陽谷城高亭和尚
有個僧人從夾山（地名）來禮拜，高亭和尚便打他。僧人說：『特地來禮拜，為什麼打我？』僧人再次禮拜，高亭和尚又打他，並把他趕走。僧人回去告訴夾山禪師。夾山禪師說：『你懂了嗎？』僧人說：『不懂。』夾山禪師說：『幸虧你沒懂。如果懂了，我就說不出話了。』
新羅大茅和尚
上堂說法，說：『想要認識諸佛的老師，就向無明的心內去認識。想要認識常住不凋謝的自性，就向萬物遷變的地方去認識。』有人問：『什麼是大茅的境界？』大茅和尚說：『不露鋒芒。』那人問：『為什麼不露鋒芒？』
【English Translation】 English version: The monk Gao Xian of Kaiyuan Temple in Zhou (place name) renounced his family life here. He was well-versed in the Vimalakirti Sutra (Jingming Jing, 凈名經) and the Srimati-ghosa-sutra (Siyi Jing, 思益經). Later, he went to Yanguan (place name) to resolve people's doubts. During the Xiantong era of the Tang Dynasty, he resided at Jingshan (place name). There was a young novice named Hong Yin (person name) who prided himself on his eloquence. (Hong Yin was later the Great Master Faji). The master said to him, 'The Buddha's and patriarchs' true Dharma is direct and beyond verbal explanation. What benefit is there in counting the sands of the sea for understanding the truth? If you can only not harbor knowledge and views, extinguish all external conditions, and be apart from all thoughts, that is your true nature.' Hong Yin was at a loss. He then took his leave and traveled around, and only realized the profound meaning when he arrived at Weishan (place name). Thus, he inherited the Dharma lineage of Weishan. Master Gao Xian passed away on the fifth day of the third lunar month in the Xiantong Bingxu year. He was posthumously named the Great Master Wushang, and his stupa was built below Daji Rock.
Dharma Successor of Chan Master Guizong Chang
Chan Master Lingxun of Furong Mountain in Fuzhou
Initially, he visited Chan Master Guizong and asked, 'What is Buddha?' Guizong said, 'If I tell you, will you believe it?' Lingxun said, 'I dare not disbelieve the venerable's sincere words.' Guizong said, 'It is you.' Lingxun said, 'How do I maintain it?' Guizong said, 'With an eye affliction, empty flowers fall in disarray.' Lingxun took his leave. Guizong asked, 'Where are you going?' Lingxun said, 'Returning to the mountains.' Guizong said, 'You have been here for many years. Pack up and come back, and I will speak some Dharma for you.' Lingxun packed up and went back. Guizong said, 'Come closer.' Lingxun then came closer. Guizong said, 'It's cold, take care on the road.' Upon hearing these words, Lingxun instantly forgot his previous understanding and entered stillness. He was posthumously named Great Master Hongzhao, and his stupa was named Yuancheng.
Monk Gaoting of Gucheng in Xiangyang
A monk came from Jiashan (place name) to pay respects. The master hit him. The monk said, 'I came especially to pay respects, why do you hit me?' The monk paid respects again, and the master hit him again and chased him away. The monk returned and told Jiashan about it. Jiashan said, 'Do you understand?' The monk said, 'I don't understand.' Jiashan said, 'Fortunately, you don't understand. If you understood, Jiashan would be speechless.'
Monk Damao of Silla
Ascending the Dharma seat, he said, 'If you want to recognize the teacher of all Buddhas, recognize it within the mind of ignorance. If you want to recognize the constant and unfading nature, recognize it in the place where all things change.' Someone asked, 'What is the realm of Damao?' The master said, 'Not revealing the edge.' The person asked, 'Why not reveal the edge?'
曰。無當者。
五臺山智通禪師
初在歸宗會下。忽一夜連叫曰。我大悟也。眾駭之。明日上堂。眾集。宗曰。昨夜大悟底僧出來。師出曰。某甲。宗曰。汝見甚麼道理。便言大悟。試說看。師曰。師姑元是女人作。宗異之。師便辭去。宗門送與提笠子。師接得笠子。戴頭上便行。更不回顧。后居臺山法華寺。臨終有偈曰。舉手攀南鬥。回身倚北辰。出頭天外看。誰是我般人。
大梅常禪師法嗣
新羅國迦智禪師
問。如何是西來意。師曰。待汝里頭來。即與汝道 問。如何是大梅的旨。師曰。酪本一時拋。
杭州天龍和尚
上堂。大眾。莫待老僧。上來便上來。下去便下去。各有華藏性海。具足功德。無礙光明。各各參取。珍重 問。如何得出三界去。師曰。汝即今在甚麼處。
佛光滿禪師法嗣
杭州刺史白居易
字樂天。久參佛光得心法。兼稟大乘金剛寶戒。元和中。造于京兆興善法堂。致四間(語見興善章)十五年牧杭州。訪鳥窠和尚。有問答語句。(見鳥窠章)嘗致書于濟法師。以佛無上大慧。演出教理。安有狥機高下。應病不同。與平等一味之說相反。援引維摩及金剛三昧等六經。辟二義而難之。又以五蘊十二緣說名色。前後不類。立理而
【現代漢語翻譯】 現代漢語譯本 說：沒有可以執著的。
五臺山智通禪師
最初在歸宗禪師門下，忽然一夜連聲叫喊說：『我大悟了！』眾人都很驚訝。第二天上堂，大眾聚集。歸宗禪師說：『昨天晚上大悟的僧人出來。』智通禪師出來說：『是我。』歸宗禪師說：『你見到了什麼道理，就說大悟了？試著說來看看。』智通禪師說：『師姑原來是女人做的。』歸宗禪師對他感到驚異。智通禪師便告辭離去。歸宗禪師送給他一頂斗笠。智通禪師接過斗笠，戴在頭上就走了，再也不回頭。後來住在五臺山法華寺。臨終時有偈語說：『舉手攀南斗（星名），回身倚北辰（星名）。出頭天外看，誰是我般人？』
大梅常禪師的法嗣
新羅國迦智禪師
問：『如何是西來意（指達摩祖師從西方來到中國的意圖）？』禪師說：『等你從你的家鄉來，我就告訴你。』問：『如何是大梅禪師的的宗旨？』禪師說：『乳酪本來就應該一次拋棄。』
杭州天龍和尚
上堂開示：『大眾，不要等老僧上來就上來，下去就下去。你們各自都有華藏性海（比喻佛性如華藏世界般廣大），具足功德，無礙光明。各自去參悟。珍重。』問：『如何才能跳出三界（欲界、色界、無色界）？』禪師說：『你現在身在何處？』
佛光滿禪師的法嗣
杭州刺史白居易（人名）
字樂天。很久以前參拜佛光禪師，得到了心法，並且接受了大乘金剛寶戒。元和年間，在京兆興善寺建造了法堂，有四間（語見興善章）。十五年擔任杭州刺史，拜訪鳥窠和尚，有問答的語句（見鳥窠章）。曾經寫信給濟法師，認為佛陀以無上大智慧，演說教理，怎麼會有遷就根機高下，應病施藥的不同，與平等一味的說法相反呢？援引《維摩經》、《金剛三昧經》等六部經典，駁斥兩種觀點並加以詰難。又用五蘊（色、受、想、行、識）十二緣起（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）來解釋名色，前後不一致，立論而
【English Translation】 English version Said: There is nothing to cling to.
Zen Master Zhitong of Mount Wutai
Initially, he was under Zen Master Guizong. Suddenly, one night, he shouted repeatedly, 'I have attained great enlightenment!' Everyone was astonished. The next day, during the Dharma talk, the assembly gathered. Zen Master Guizong said, 'The monk who attained great enlightenment last night, come forward.' Zen Master Zhitong came forward and said, 'It is I.' Zen Master Guizong said, 'What principle did you see that made you say you attained great enlightenment? Try to explain it.' Zen Master Zhitong said, 'A female monk was originally made by a woman.' Zen Master Guizong was amazed by him. Zen Master Zhitong then bid farewell and left. Zen Master Guizong gave him a bamboo hat. Zen Master Zhitong received the hat, put it on his head, and left, never looking back. Later, he resided at Fahua Temple on Mount Wutai. At the time of his death, he had a verse saying, 'Raising my hand, I grasp the Southern Dipper (star name); turning around, I lean on the Northern Star (star name). Looking out beyond the heavens, who is like me?'
Dharma Heir of Zen Master Damei Chang
Zen Master Jia Zhi of Silla (ancient Korean kingdom)
Asked: 'What is the meaning of the Western Patriarch's (Bodhidharma's) coming from the West?' The Zen Master said, 'When you come from your hometown, I will tell you.' Asked: 'What is the essence of Zen Master Damei's teaching?' The Zen Master said, 'Curd should be discarded all at once.'
Zen Master Tianlong of Hangzhou
Ascending the Dharma seat, he instructed: 'Everyone, do not wait for this old monk to come up and then come up, to go down and then go down. Each of you possesses the Huazang (Avatamsaka) nature-sea (metaphor for the vastness of Buddha-nature), complete with merit and virtue, unobstructed light. Each of you should investigate and realize it. Treasure this.' Asked: 'How can one escape the Three Realms (desire realm, form realm, formless realm)?' The Zen Master said, 'Where are you at this very moment?'
Dharma Heir of Zen Master Foguang Man
Bai Juyi (person's name), Prefect of Hangzhou
His courtesy name was Letian. He had long studied with Zen Master Foguang and attained the mind-dharma, and also received the Great Vehicle Vajra Precepts. During the Yuanhe era, he built a Dharma hall with four rooms at Xingshan Temple in Jingzhao (mentioned in the Xingshan chapter). For fifteen years, he served as the Prefect of Hangzhou, visiting Zen Master Niaoke, and there were question-and-answer exchanges (see the Niaoke chapter). He once wrote a letter to Dharma Master Ji, arguing that the Buddha, with his supreme wisdom, expounded the teachings, so how could there be differences in accommodating different capacities and prescribing medicine according to the illness, which contradicts the teaching of equality and one taste? He cited the Vimalakirti Sutra, the Vajrasamadhi Sutra, and six other scriptures to refute and challenge the two views. Furthermore, he used the Five Skandhas (form, feeling, perception, volition, consciousness) and the Twelve Links of Dependent Origination (ignorance, volitional action, consciousness, name and form, six sense bases, contact, feeling, craving, grasping, becoming, birth, old age and death) to explain name and form, which were inconsistent, establishing the principle and
徴之。並鉤深索隱。通幽洞微。然未睹法師酬對。後來亦鮮有代答者。復受東都凝禪師。八漸之目。各廣一言。而為一偈。釋其旨趣。自淺之深。猶貫珠焉。凡守任處。多訪祖道。學無常師。后為賓客。分司東都。罄己俸修龍門香山寺。寺成自撰記。凡為文動關教化。無不讚美佛乘。見於本集。其歷官次第。歸全代祀。即史傳存焉。
五泄默禪師法嗣
福州龜山正元禪師
宣州蔡氏子。嘗述偈示徒。一曰。滄溟幾度變桑田。惟有虛空獨湛然。已到岸人休戀筏。未曾度者要須船。二曰。尋師認得本心源。兩岸俱元一不全。是佛不須更覓佛。祇因如此便忘緣。咸通己丑。終於本山。壽七十八。臘五十四。敕謚性空大師。慧觀之塔。
蘇溪和尚
僧問。如何是定光佛。師曰。鴨吞田螺。曰還許學人轉身也無。師曰。眼睛突出。
盤山積禪師法嗣
鎮州普化和尚者
不知何許人也。師事盤山。密受真訣。而徉狂。出言無度。暨盤山順世。乃于北地行化。或城市。或冢間。振一鐸曰。明頭來。明頭打。暗頭來。暗頭打。四方八面來。旋風打。虛空來。連架打。一日臨濟。令僧捉住曰。總不恁么來時如何。師拓開曰。來日大悲院裡有齋。僧回舉似濟。濟曰。我從來疑著這漢 凡
【現代漢語翻譯】 現代漢語譯本：
人們向他請教，他既能深入挖掘又能探究隱秘，通曉幽深又能洞察細微。然而，未曾見過法師對答，後來也很少有人能夠代替回答。他又接受了東都凝禪師的『八漸』之目，各自擴充套件一言而成為一偈，解釋其中的旨趣，從淺到深，就像用繩子貫穿珍珠一樣。凡是他任職的地方，大多尋訪祖師之道，學習沒有固定的老師。後來作為賓客，在東都分司任職，用盡自己的俸祿修繕龍門香山寺。寺廟建成后親自撰寫碑記。凡是所寫的文章都關係到教化，沒有不讚美佛乘的，都收錄在他的文集中。至於他歷任官職的次第，都記載在史書中。
五泄默禪師法嗣
福州龜山正元禪師
是宣州蔡氏之子，曾經作偈語開示弟子。一首說：『滄海幾度變為桑田，只有虛空獨自湛然。已經到達彼岸的人不要再留戀木筏，未曾度過的人還需要船。』另一首說：『尋師認得本心源，兩岸俱圓一不全。是佛不須更覓佛，只因如此便忘緣。』咸通己丑年，在龜山圓寂，享年七十八歲，僧臘五十四年。朝廷追諡為『性空大師』，建『慧觀之塔』。
蘇溪和尚
有僧人問：『如何是定光佛（過去七佛之一）？』蘇溪和尚說：『鴨吞田螺。』僧人問：『還允許學人轉身嗎？』蘇溪和尚說：『眼睛突出。』
盤山積禪師法嗣
鎮州普化和尚
不知道是哪裡人。他師事盤山，秘密地接受了真訣，卻裝作癲狂，說話沒有節制。等到盤山圓寂后，他就在北方各地行化。有時在城市，有時在墳墓間，搖著鈴鐸說：『明頭來，明頭打；暗頭來，暗頭打；四方八面來，旋風打；虛空來，連架打。』有一天，臨濟義玄禪師命令僧人抓住普化和尚問：『總不這樣來時如何？』普化和尚推開僧人說：『來日大悲院裡有齋飯。』僧人回去把這件事告訴臨濟禪師，臨濟禪師說：『我從來就懷疑這個傢伙。』凡是
【English Translation】 English version:
People consulted him, and he was able to delve deeply and explore the hidden, understand the profound and perceive the subtle. However, no one had ever seen the master respond, and later few were able to answer in his place. He also received the 'Eight Gradual Stages' from Chan Master Ning of Dongdu (Eastern Capital), each expanded by one word to form a verse, explaining its meaning, from shallow to deep, like stringing pearls together. Wherever he served, he mostly sought the way of the ancestral masters, learning without a fixed teacher. Later, as a guest official in Dongdu, he used all his俸祿(b俸lù: official's salary) to repair Longmen香山寺(Xiāngshān Sì: Fragrant Hills Temple at Longmen). After the temple was completed, he personally wrote the inscription. All his writings concerned teaching and transformation, and all praised the Buddha vehicle, which are included in his collected works. As for the order of his official positions, they are recorded in the historical records.
Successor of Chan Master Mo of Wuxie
Chan Master Zhengyuan of Guishan in Fuzhou
He was a son of the Cai family of Xuanzhou. He once composed verses to instruct his disciples. One said: 'How many times has the vast ocean transformed into mulberry fields? Only emptiness remains serenely still. Those who have reached the shore should no longer cling to the raft; those who have not yet crossed still need a boat.' Another said: 'Seeking a teacher, one recognizes the source of the original mind; both shores are complete, yet one is not whole. If you are a Buddha, there is no need to seek another Buddha; it is precisely because of this that you forget conditions.' In the year Jitong of the Xiantong era, he passed away at Guishan, at the age of seventy-eight, with fifty-four years as a monk. The court posthumously named him 'Great Master Xingkong (性空: Nature of Emptiness)' and built the '慧觀之塔(Huìguān zhī Tǎ: Stupa of Wisdom Observation)'.
Monk Suxi
A monk asked: 'What is 定光佛(Dìngguāng Fó: Dipankara Buddha)?' The master said: 'A duck swallowing a field snail.' The monk asked: 'Does the student have permission to turn around?' The master said: 'Eyes bulging out.'
Successor of Chan Master Ji of Panshan
Monk Puhua of Zhenzhou
It is not known where he was from. He served Panshan as his teacher, secretly receiving the true訣(jué: secret teachings), but feigned madness, speaking without restraint. After Panshan passed away, he traveled and transformed in the northern regions. Sometimes in cities, sometimes among tombs, he shook a bell and said: '明頭來(Míng tóu lái: When clarity comes), 明頭打(míng tóu dǎ: strike clarity); 暗頭來(àn tóu lái: when obscurity comes), 暗頭打(àn tóu dǎ: strike obscurity); 四方八面來(sìfāng bāmiàn lái: coming from all directions), 旋風打(xuànfēng dǎ: strike with a whirlwind); 虛空來(xūkōng lái: when emptiness comes), 連架打(liánjià dǎ: strike continuously).' One day, Linji (臨濟 Yìxuán: Linji Yixuan) ordered a monk to seize Puhua and asked: 'What if it doesn't come like this at all?' Puhua pushed the monk away and said: 'Tomorrow there will be a vegetarian meal at the 大悲院(Dàbēi Yuàn: Great Compassion Monastery).' The monk returned and told Linji about this. Linji said: 'I have always suspected this fellow.' All
見人無高下。皆振鐸一聲。時號普化和尚。或將鐸就人耳邊振之。或附其背。有回顧者。即展手曰。乞我一錢 非時遇食亦吃。嘗暮入臨濟院。吃生菜。濟曰。這漢大似一頭驢。師便作驢鳴。濟謂直歲曰。細抹草料著。師曰。少室人不識。金陵又再來。臨濟一隻眼。到處為人開 師見馬步使。出喝道。師亦喝。道作相撲勢。馬步使令人打五棒。師曰。似即似。是即不是 師嘗于阛阓間。搖鐸唱曰。覓個去處不可得。時道吾遇之。把住問曰。汝擬去甚麼處。師曰。汝從甚麼處來。吾無語。師掣手便去 臨濟一日與河陽木塔長老。同在僧堂內坐。正說師每日在街市。掣風掣顛。知他是凡是聖。師忽入來。濟便問。汝是凡是聖。師曰。汝且道。我是凡是聖。濟便喝。師以手指曰。河陽新婦子。木塔老婆禪。臨濟小廝兒。卻具一隻眼。濟曰這賊。師曰賊賊。便出去 唐咸通初。將示滅。乃入市謂人曰。乞我一個直裰。人或與披襖。或與布裘。皆不受。振鐸而去。臨濟令人送與一棺。師笑曰。臨濟廝兒饒舌。便受之乃辭眾曰。普化明日去東門死也。郡人相率送出城。師厲聲曰。今日葬不合青烏。乃曰。明日南門遷化。人亦隨之。又曰。明日出西門方吉。人出漸稀。出已還返。人意稍怠。第四日自擎棺。出北門外。振鐸入棺而逝。
郡人奔走出城。揭棺視之。已不見。唯聞空中鐸聲漸遠。莫測其由。
麻谷徹禪師法嗣
壽州良遂禪師
參麻谷。谷見來。便將鋤頭去鋤草。師到鋤草處。谷殊不顧。便歸方丈。閉卻門。師次日復去。谷又閉門。師乃敲門。谷問阿誰。師曰良遂。才稱名。忽然契悟。乃曰。和尚莫謾良遂。良遂若不來禮拜和尚。洎被經論賺過一生。谷便開門相見。及歸講肆。謂眾曰。諸人知處。良遂總知。良遂知處。諸人不知。
東寺會禪師法嗣
吉州薯山慧超禪師
洞山來禮拜次。師曰。汝已住一方。又來這裡作么。曰良價無奈疑何。特來見和尚。師召良價。價應諾。師曰。是甚麼。價無語。師曰。好個佛。祇是無光𦦨。
西堂藏禪師法嗣
虔州處微禪師
僧問。三乘十二分教。體理得妙。與祖意是同是別。師曰。須向六句外鑒。不得隨聲色轉。曰如何是六句。師曰。語底默底。不語不默。總是總不是。汝合作么生。僧無對 問仰山。汝名甚麼。山曰慧寂。師曰。那個是慧。那個是寂。山曰。祇在目前。師曰。猶有前後在。山曰。前後且置。和尚見個甚麼。師曰。喫茶去。
章敬暉禪師法嗣
京兆大薦福寺弘辯禪師
唐宣宗召問。禪宗何有南北之名。對
【現代漢語翻譯】 現代漢語譯本：郡里的人奔跑出城，打開棺材檢視，已經什麼都沒有了，只聽到空中的鈴鐺聲音漸漸遠去，沒有人知道是什麼原因。
麻谷徹禪師（Magu Che Chanshi）的法嗣
壽州良遂禪師（Shouzhou LiangSui Chanshi）
良遂禪師參訪麻谷禪師（Magu）。麻谷禪師看見他來，就拿著鋤頭去除草。良遂禪師走到除草的地方，麻谷禪師卻不理睬他，自己回到方丈室，關上了門。良遂禪師第二天又去，麻谷禪師又關門。良遂禪師就敲門。麻谷禪師問：『是誰？』良遂禪師說：『良遂。』剛一報上名字，忽然就開悟了，於是說：『和尚不要欺騙良遂，良遂如果不是來拜見和尚，幾乎就被經論欺騙過了一生。』麻谷禪師便開門相見。等到良遂禪師回到講經的地方，對大家說：『你們知道的地方，良遂都知道；良遂知道的地方，你們卻不知道。』
東寺會禪師（Dongsi Hui Chanshi）的法嗣
吉州薯山慧超禪師（Jizhou Shushan Huichao Chanshi）
洞山（Dongshan）來禮拜的時候，慧超禪師說：『你已經住持一方，又來這裡做什麼？』洞山說：『良價（Liangjia，洞山禪師的法名）無奈還有疑惑，特來拜見和尚。』慧超禪師叫『良價』，洞山應諾。慧超禪師說：『這是什麼？』洞山無語。慧超禪師說：『好一個佛，只是沒有光彩。』
西堂藏禪師（Xitang Zang Chanshi）的法嗣
虔州處微禪師（Qianzhou Chuwei Chanshi）
有僧人問：『三乘十二分教（San Sheng Shi Er Fen Jiao，佛教的分類），體悟其中的道理達到精妙，與祖師的意旨是相同還是不同？』處微禪師說：『必須要在六句之外去鑑別，不能隨著聲色流轉。』僧人問：『如何是六句？』處微禪師說：『說話的時候，沉默的時候，不說話不沉默的時候，總是，總不是。你打算怎麼做？』僧人無言以對。處微禪師問仰山（Yangshan）：『你叫什麼名字？』仰山說：『慧寂（Huiji）。』處微禪師說：『哪個是慧，哪個是寂？』仰山說：『就在眼前。』處微禪師說：『還有前後之分。』仰山說：『前後暫且放下，和尚您看見了什麼？』處微禪師說：『喫茶去。』
章敬暉禪師（Zhangjing Hui Chanshi）的法嗣
京兆大薦福寺弘辯禪師（Jingzhao Dajianfu Si Hongbian Chanshi）
唐宣宗（Tang Xuanzong）召見弘辯禪師問道：『禪宗為什麼有南北之分？』弘辯禪師回答。
【English Translation】 English version: The people of the county ran out of the city and opened the coffin to look, but there was nothing there. They only heard the sound of bells in the air gradually fading away, and no one knew the reason.
Disciple of Chan Master Magu Che (Magu Che Chanshi)
Chan Master LiangSui of Shouzhou (Shouzhou LiangSui Chanshi)
LiangSui visited Magu (Magu). When Magu saw him coming, he took a hoe and went to weed. LiangSui went to the weeding place, but Magu ignored him and returned to his room, closing the door. LiangSui went again the next day, and Magu closed the door again. LiangSui then knocked on the door. Magu asked, 'Who is it?' LiangSui said, 'LiangSui.' As soon as he said his name, he suddenly attained enlightenment and said, 'Venerable, do not deceive LiangSui. If LiangSui had not come to pay respects to the Venerable, he would have been deceived by scriptures and treatises for his entire life.' Magu then opened the door to greet him. When LiangSui returned to the lecture hall, he said to the assembly, 'What you all know, LiangSui knows; what LiangSui knows, you all do not know.'
Disciple of Chan Master Hui of Dongsi Temple (Dongsi Hui Chanshi)
Chan Master Huichao of Shushan Mountain in Jizhou (Jizhou Shushan Huichao Chanshi)
When Dongshan (Dongshan) came to pay respects, Huichao said, 'You are already residing in one place, what are you doing here?' Dongshan said, 'Liangjia (Liangjia, Dongshan's Dharma name) has no choice but to have doubts, so I have come to see the Venerable.' Huichao called 'Liangjia,' and Dongshan answered. Huichao said, 'What is it?' Dongshan was speechless. Huichao said, 'A good Buddha, but without radiance.'
Disciple of Chan Master Zang of Xitang (Xitang Zang Chanshi)
Chan Master Chuwei of Qianzhou (Qianzhou Chuwei Chanshi)
A monk asked, 'The Three Vehicles and Twelve Divisions of Teachings (San Sheng Shi Er Fen Jiao), understanding the principles therein to perfection, are they the same or different from the Patriarch's intention?' Chuwei said, 'You must discern beyond the six phrases, and not be swayed by sound and form.' The monk asked, 'What are the six phrases?' Chuwei said, 'Speaking, being silent, neither speaking nor being silent, always, always not. What do you intend to do?' The monk was speechless. Chuwei asked Yangshan (Yangshan), 'What is your name?' Yangshan said, 'Huiji.' Chuwei said, 'Which is wisdom, and which is stillness?' Yangshan said, 'Right before your eyes.' Chuwei said, 'There is still before and after.' Yangshan said, 'Let's put aside before and after for now, what does the Venerable see?' Chuwei said, 'Go have some tea.'
Disciple of Chan Master Hui of Zhangjing (Zhangjing Hui Chanshi)
Chan Master Hongbian of Dajianfu Temple in Jingzhao (Jingzhao Dajianfu Si Hongbian Chanshi)
Emperor Xuanzong of Tang (Tang Xuanzong) summoned Hongbian and asked, 'Why does Chan Buddhism have a Northern and Southern division?' Hongbian replied.
曰。禪門本無南北。昔如來以正法眼。付大迦葉。展轉相傳。至二十八祖菩提達磨。來游此方為初祖。暨第五祖弘忍大師。在蘄州東山開法。時有二弟子。一名慧能。受衣法居嶺南。為六祖。一名神秀。在北揚化。其後神秀門人普寂者。立秀為第六祖。而自稱七祖。其所得法雖一。而開導發悟。有頓漸之異。故曰南頓北漸。非禪宗本有南北之號也。帝曰。云何名戒。對曰。防非止惡。謂之戒。帝曰。云何為定。對曰。六根涉境。心不隨緣。名定。帝曰。云何為慧。對曰。心境俱空。照覽無惑。名慧。帝曰。何為方便。對曰。方便者。隱實覆相。權巧之門也。被接中下。曲施誘迪。謂之方便。設為上根。言舍方便但說無上道者。斯亦方便之譚。乃至祖師元言忘功絕謂。亦無出方便之跡。帝曰。何為佛心。對曰。佛者西天之語。唐言覺。謂人有智慧覺照為佛心。心者佛之別名。有百千異號。體唯其一。無形狀。非青黃赤白男女等相。在天非天。在人非人。而現天現人。能男能女。非始非終。無生無滅。故號靈覺之性。如陛下日應萬機。即是陛下佛心。假使千佛共傳。非外心別有所得。也帝曰。如今有人唸佛如何。對曰。如來出世。為人天師。善知識。隨根器而說法。為上根者。開最上乘。頓悟至理。中下者。未能頓悟。是
【現代漢語翻譯】 現代漢語譯本： （僧人）回答說：『禪宗本來就沒有南北之分。過去如來將正法眼藏傳付給摩訶迦葉（Mahākāśyapa），輾轉相傳，到第二十八祖菩提達摩（Bodhidharma）來到此地，成為初祖。到第五祖弘忍（Hóngrěn）大師，在蘄州東山開創佛法。當時有兩位弟子，一位名叫慧能（Huìnéng），接受衣缽在嶺南居住，成為六祖；一位名叫神秀（Shénxiù），在北方弘揚教化。之後神秀的門人普寂（Pǔjì）推舉神秀為第六祖，而自稱第七祖。他們所得到的佛法雖然相同，但是開導啓發的方式，有頓悟和漸悟的差異，所以說南頓北漸，並非禪宗本來就有南北的稱號啊。』 皇帝問道：『什麼叫做戒？』 （僧人）回答說：『防止錯誤，停止惡行，這就叫做戒。』 皇帝問道：『什麼叫做定？』 （僧人）回答說：『六根接觸外境，心不隨外緣而動，就叫做定。』 皇帝問道：『什麼叫做慧？』 （僧人）回答說：『心與外境都空寂，明明白白地照見而沒有迷惑，就叫做慧。』 皇帝問道：『什麼叫做方便？』 （僧人）回答說：『方便，就是隱藏真實，覆蓋實相，是權巧的方法。用來接引中下根器的人，委婉地施教引導，這就叫做方便。假設是對上等根器的人，說捨棄方便，只說無上道，這也是方便的說法。乃至祖師最初的言語，說要忘記功勞，斷絕思慮，也沒有超出方便的痕跡。』 皇帝問道：『什麼叫做佛心？』 （僧人）回答說：『佛，是西天（印度）的說法，唐朝話叫做覺，就是說人有智慧覺悟照見，這就是佛心。心是佛的別名，有成百上千不同的名稱，本體只有一個。沒有形狀，不是青黃赤白男女等相。在天不是天，在人不是人，卻能顯現天人，能男能女。沒有開始沒有終結，沒有生沒有滅，所以叫做靈覺之性。比如陛下每天處理各種政務，這就是陛下的佛心。即使千佛共同傳授，也不是在自身之外另外得到什麼。』 皇帝問道：『現在有人唸佛，怎麼樣呢？』 （僧人）回答說：『如來出世，是人天之師，是善知識，隨著眾生的根器而說法。為上等根器的人，開示最上乘的佛法，使他們頓悟最高的道理；對於中下等根器的人，不能夠頓悟，所以……』
【English Translation】 English version: (The monk) replied: 'There is fundamentally no north or south in the Chan school. In the past, the Tathagata (Rúlái, 如來) transmitted the Eye of the True Dharma (zhèngfǎ yǎnzàng, 正法眼藏) to Mahākāśyapa (Mó訶jiāyè, 摩訶迦葉), which was passed down successively until the twenty-eighth patriarch, Bodhidharma (Pútídámó, 菩提達摩), came to this land and became the first patriarch. When the fifth patriarch, Great Master Hongren (Hóngrěn dàshī, 弘忍大師), opened the Dharma at Dongshan in Qizhou, there were two disciples. One was named Huineng (Huìnéng, 慧能), who received the robe and Dharma and resided in Lingnan, becoming the sixth patriarch. The other was named Shenxiu (Shénxiù, 神秀), who propagated teachings in the north. Later, Shenxiu's disciple, Puji (Pǔjì, 普寂), promoted Shenxiu as the sixth patriarch and proclaimed himself the seventh patriarch. Although what they obtained was the same Dharma, their methods of guidance and enlightenment differed, with sudden and gradual approaches. Hence, it is said 'Southern Sudden, Northern Gradual,' but the Chan school did not originally have the titles of north and south.' The Emperor asked: 'What is meant by precepts (jiè, 戒)?' (The monk) replied: 'Preventing wrongdoing and stopping evil is called precepts.' The Emperor asked: 'What is meant by samadhi (dìng, 定)?' (The monk) replied: 'When the six senses encounter external objects, the mind does not follow external conditions, this is called samadhi.' The Emperor asked: 'What is meant by wisdom (huì, 慧)?' (The monk) replied: 'When both the mind and external objects are empty, and one illuminates without confusion, this is called wisdom.' The Emperor asked: 'What is meant by expedient means (fāngbiàn, 方便)?' (The monk) replied: 'Expedient means are concealing the real and covering the true appearance; they are skillful methods. They are used to receive and guide those of middle and lower capacities, employing subtle teachings and guidance. This is called expedient means. If, for those of superior capacity, one speaks of abandoning expedient means and only speaks of the unsurpassed path, this is also a discourse of expedient means. Even the original words of the patriarchs, saying to forget merit and cut off thoughts, do not escape the traces of expedient means.' The Emperor asked: 'What is meant by the Buddha-mind (fóxīn, 佛心)?' (The monk) replied: 'Buddha (Fó, 佛) is a term from the Western Heaven (India); in the Tang language, it is called 'awakening' (jué, 覺). It means that when a person has wisdom and awakened illumination, this is the Buddha-mind. The mind is another name for the Buddha, having hundreds and thousands of different names, but the essence is only one. It has no form, and is not blue, yellow, red, white, male, female, or any other such appearance. It is not heaven when in heaven, and not human when in human, yet it manifests as heaven and as human, able to be male and able to be female. It has no beginning and no end, no birth and no death, therefore it is called the nature of spiritual awareness. For example, when Your Majesty responds to all affairs of state every day, this is Your Majesty's Buddha-mind. Even if a thousand Buddhas transmitted it together, nothing is obtained separately outside of oneself.' The Emperor asked: 'What about someone who recites the Buddha's name now?' (The monk) replied: 'The Tathagata (Rúlái, 如來) appeared in the world as a teacher of humans and devas (tiān, 天), a good knowing advisor, teaching according to the capacities of beings. For those of superior capacity, he opens the supreme vehicle, enabling them to suddenly awaken to the ultimate truth. For those of middle and lower capacities, who are unable to awaken suddenly, then...'
以佛為韋提希。權開十六觀門。令唸佛生於極樂。故經云。是心是佛。是心作佛。心外無佛。佛外無心。帝曰。有人持經唸佛持咒求佛如何。對曰。如來種種開贊。皆為最上一乘。如百川眾流。莫不朝宗于海。如是差別諸數。皆歸薩婆若海。帝曰。祖師既契會心印。金剛經云無所得法如何。對曰。佛之一化。實無一法與人。但示眾人各各自性同一法藏。當時然燈如來。但印釋迦本法。而無所得。方契然燈本意。故經云。無我無人無眾生無壽者。是法平等。修一切善法。不住于相。帝曰。禪師既會祖意。還禮佛轉經否。對曰。沙門釋子。禮佛轉經。蓋是住持常法。有四報焉。然依佛戒修身。參尋知識。漸修梵行。履踐如來所行之跡。帝曰。何為頓見。何為漸修。對曰。頓明自性。與佛同儔。然有無始染習。故假漸修對治。令順性起用。如人吃飯。不一口便飽。師是日辯對七刻。賜紫方袍。號圓智禪師。仍敕修天下祖塔。各令守護。
福州龜山智真禪師
揚州柳氏子。初謁章敬。敬問。何所而至。師曰。至無所至。來無所來。敬雖默然。師亦自悟 住後上堂。動容瞬目。無出當人。一念凈心。本來是佛。仍說偈曰。心本絕塵何用洗。身中無病豈求醫。欲知是佛非身處。明鑑高懸未照時 后值武宗沙汰。有偈示
【現代漢語翻譯】 現代漢語譯本： 以佛陀為韋提希（Vaidehi，人名）。權巧地開啟十六觀門，令眾生通過唸佛往生到極樂世界。所以經書上說：『是心是佛，是心作佛，心外無佛，佛外無心。』
皇帝問：『有人誦經、唸佛、持咒來求佛，怎麼樣呢？』
禪師回答：『如來種種開示讚歎，都是爲了最上乘的佛法。如同百川眾流，沒有不朝向大海的。像這樣種種差別，最終都歸於薩婆若海（Sarvajna-sāgara，一切智海）。』
皇帝問：『祖師既然已經契合了心印，但《金剛經》上說沒有所得之法，這是為什麼呢？』
禪師回答：『佛陀的一生教化，實際上沒有一法可以給人。只是向眾人展示各自的自性與佛同一法藏。當時然燈如來（Dipankara Buddha），只是印證了釋迦牟尼佛（Sakyamuni Buddha）的本法，而並沒有得到什麼。這樣才符合然燈如來的本意。所以經書上說：『無我、無人、無眾生、無壽者，是法平等，修一切善法，不住于相。』
皇帝問：『禪師既然領會了祖師的意旨，還禮佛、轉經嗎？』
禪師回答：『沙門釋子（Sramana，佛教出家眾），禮佛轉經，這都是住持常法，有四種報答之意。然而，依據佛戒修身，參訪知識，逐漸修習梵行（Brahmacarya，清凈行），踐行如來所行的足跡。』
皇帝問：『什麼是頓悟，什麼是漸修？』
禪師回答：『頓悟自性，與佛相同。然而有無始以來的染污習氣，所以藉助漸修來對治，使之順應自性而起作用。如同人吃飯，不是一口就能吃飽的。』
禪師當天辯論了七個時辰，皇帝賜予他紫色方袍，號為圓智禪師，並下令修繕天下祖師的塔，各自派人守護。
福州龜山智真禪師
是揚州柳氏的兒子。最初拜見章敬禪師，章敬禪師問：『從哪裡來？』
禪師回答：『至無所至，來無所來。』章敬禪師雖然沉默不語，但智真禪師自己領悟了。
住持寺院後上堂說法，一舉一動，都無不契合當人的本性。一念清凈心，本來就是佛。並說偈語：『心本絕塵何用洗，身中無病豈求醫。欲知是佛非身處，明鑑高懸未照時。』
後來遇到唐武宗滅佛，寫了一首偈語來表明心志。 English version: Taking the Buddha as Vaidehi (a person's name), expediently opening the sixteen contemplations, enabling sentient beings to be reborn in the Pure Land through mindfulness of the Buddha. Therefore, the scripture says: 'This mind is Buddha, this mind makes Buddha, outside the mind there is no Buddha, outside the Buddha there is no mind.'
The Emperor asked: 'Some people recite scriptures, chant the Buddha's name, and hold mantras to seek the Buddha, what about this?'
The Chan master replied: 'The Tathagata's (Buddha) various teachings and praises are all for the supreme vehicle of the Dharma. Like hundreds of rivers and streams, all flow towards the sea. Likewise, these various differences all return to the Sarvajna-sāgara (ocean of omniscient wisdom).'
The Emperor asked: 'Since the Patriarch has already merged with the mind-seal, why does the Diamond Sutra say that there is no Dharma to be attained?'
The Chan master replied: 'In the Buddha's entire life of teaching, there is actually no Dharma that can be given to people. He simply shows everyone that their own nature is the same Dharma-treasure as the Buddha. At that time, Dipankara Buddha (the Buddha who predicted Sakyamuni's Buddhahood) only confirmed Sakyamuni Buddha's original Dharma, and did not attain anything. Only then did he accord with Dipankara Buddha's original intention. Therefore, the scripture says: 'No self, no person, no sentient being, no lifespan. This Dharma is equal. Cultivate all good Dharmas, without dwelling in appearances.'
The Emperor asked: 'Since the Chan master has understood the Patriarch's intention, do you still bow to the Buddha and turn the scriptures?'
The Chan master replied: 'Sramanas (Buddhist monks) and disciples, bowing to the Buddha and turning the scriptures, are all common practices of upholding the Dharma, with four kinds of repayment. However, relying on the Buddha's precepts to cultivate oneself, seeking out knowledgeable teachers, gradually cultivating Brahmacarya (pure conduct), and following in the footsteps of the Tathagata.'
The Emperor asked: 'What is sudden enlightenment, and what is gradual cultivation?'
The Chan master replied: 'Sudden enlightenment of one's own nature is the same as the Buddha. However, there are beginningless defiled habits, so gradual cultivation is used to counteract them, so that they accord with one's nature and arise in function. Just like a person eating a meal, one cannot be full with just one bite.'
That day, the Chan master debated for seven quarters of the day, and the Emperor bestowed upon him a purple robe, with the title of Chan Master Yuanzhi (Complete Wisdom), and ordered the repair of the ancestral pagodas throughout the land, each to be guarded by people.
Chan Master Zhizhen of Guishan Mountain in Fuzhou
Was the son of the Liu family of Yangzhou. He first visited Chan Master Zhangjing, who asked: 'Where have you come from?'
The Chan master replied: 'Arriving from nowhere, coming from nowhere.' Although Chan Master Zhangjing remained silent, Zhizhen Chan master realized it himself.
After residing in the monastery, he ascended the Dharma hall and said that every movement and glance was in accordance with the inherent nature of the person. A single thought of pure mind is originally the Buddha. And he spoke a verse: 'The mind is originally free from dust, why wash it? The body has no illness, why seek medicine? If you want to know where the Buddha is not in the body, the bright mirror hangs high, not yet shining.'
Later, he encountered Emperor Wuzong's persecution of Buddhism and wrote a verse to express his determination.
【English Translation】 English version: Taking the Buddha as Vaidehi (a person's name), expediently opening the sixteen contemplations, enabling sentient beings to be reborn in the Pure Land through mindfulness of the Buddha. Therefore, the scripture says: 'This mind is Buddha, this mind makes Buddha, outside the mind there is no Buddha, outside the Buddha there is no mind.' The Emperor asked: 'Some people recite scriptures, chant the Buddha's name, and hold mantras to seek the Buddha, what about this?' The Chan master replied: 'The Tathagata's (Buddha) various teachings and praises are all for the supreme vehicle of the Dharma. Like hundreds of rivers and streams, all flow towards the sea. Likewise, these various differences all return to the Sarvajna-sāgara (ocean of omniscient wisdom).' The Emperor asked: 'Since the Patriarch has already merged with the mind-seal, why does the Diamond Sutra say that there is no Dharma to be attained?' The Chan master replied: 'In the Buddha's entire life of teaching, there is actually no Dharma that can be given to people. He simply shows everyone that their own nature is the same Dharma-treasure as the Buddha. At that time, Dipankara Buddha (the Buddha who predicted Sakyamuni's Buddhahood) only confirmed Sakyamuni Buddha's original Dharma, and did not attain anything. Only then did he accord with Dipankara Buddha's original intention. Therefore, the scripture says: 'No self, no person, no sentient being, no lifespan. This Dharma is equal. Cultivate all good Dharmas, without dwelling in appearances.' The Emperor asked: 'Since the Chan master has understood the Patriarch's intention, do you still bow to the Buddha and turn the scriptures?' The Chan master replied: 'Sramanas (Buddhist monks) and disciples, bowing to the Buddha and turning the scriptures, are all common practices of upholding the Dharma, with four kinds of repayment. However, relying on the Buddha's precepts to cultivate oneself, seeking out knowledgeable teachers, gradually cultivating Brahmacarya (pure conduct), and following in the footsteps of the Tathagata.' The Emperor asked: 'What is sudden enlightenment, and what is gradual cultivation?' The Chan master replied: 'Sudden enlightenment of one's own nature is the same as the Buddha. However, there are beginningless defiled habits, so gradual cultivation is used to counteract them, so that they accord with one's nature and arise in function. Just like a person eating a meal, one cannot be full with just one bite.' That day, the Chan master debated for seven quarters of the day, and the Emperor bestowed upon him a purple robe, with the title of Chan Master Yuanzhi (Complete Wisdom), and ordered the repair of the ancestral pagodas throughout the land, each to be guarded by people. Chan Master Zhizhen of Guishan Mountain in Fuzhou Was the son of the Liu family of Yangzhou. He first visited Chan Master Zhangjing, who asked: 'Where have you come from?' The Chan master replied: 'Arriving from nowhere, coming from nowhere.' Although Chan Master Zhangjing remained silent, Zhizhen Chan master realized it himself. After residing in the monastery, he ascended the Dharma hall and said that every movement and glance was in accordance with the inherent nature of the person. A single thought of pure mind is originally the Buddha. And he spoke a verse: 'The mind is originally free from dust, why wash it? The body has no illness, why seek medicine? If you want to know where the Buddha is not in the body, the bright mirror hangs high, not yet shining.' Later, he encountered Emperor Wuzong's persecution of Buddhism and wrote a verse to express his determination.
眾曰。敕命如雷下翠微。風前垂淚脫禪衣。雲中有寺不容住。塵里無家何處歸。明月分形處處新。白衣寧墜解空人。誰言在俗妨修道。金粟曾為居士身。忍仙林下坐禪時。曾被歌王割截肢。況我聖朝無此事。祇令休道亦何悲。暨宣宗中興。乃不復披。緇咸通乙酉。終於本山。壽八十四。臘六十。敕謚歸寂禪師。塔曰秘真。
臨洮金州操禪師
請米和尚齋。不排座位。米到展坐具禮拜。師下禪床。米乃就師位坐。師卻席地而坐。齋訖。米便去。侍者曰。和尚受一切人欽仰。今日坐位被人奪卻。師曰。三日後若來。即受救在。米三日後果來。曰前日遭賊(僧問鏡清。古人道。前日遭賊意旨如何。清云祇見錐頭利不見鑿頭方)。
朗州古堤和尚
尋常見僧來。但曰。去。汝無物性。僧無對。或有對者。莫契其旨。仰山到參。師曰。去汝無佛性。山叉手近前三步應諾。師笑曰。子甚麼處得此三昧來。山曰。我從耽源處得名。溈山處得地。師曰。莫是溈山的子么。山曰。世諦即不無。佛法即不敢。山卻問。和尚從甚處得此三昧。師曰。我從章敬處得此三昧。山嘆曰。不可思議。來者難為湊泊。
河中府公畿和尚
僧問。如何是道。如何是禪。師以偈示之曰。有名非大道。是非俱不禪。欲識
【現代漢語翻譯】 現代漢語譯本 眾僧說：『朝廷的敕令如同雷霆般降臨，我等在風中含淚脫下僧衣。雲中有寺廟卻不能居住，紅塵俗世中沒有家又該歸向何處？明月分照各地，處處都是新的景象，修行解脫之人難道會墮落凡塵嗎？誰說在世俗中就妨礙修行？金粟古佛也曾示現為居士之身。』 忍辱仙人在山林下禪坐時，曾被歌利王割截肢體。何況如今聖明的朝代不會發生這樣的事，只是讓我們停止修行，又有什麼可悲傷的呢？ 自從宣宗皇帝中興之後，就不再穿僧衣了。咸通乙酉年，在原來的山中圓寂，享年八十四歲，僧臘六十年。朝廷敕謚為歸寂禪師，塔名為秘真。
臨洮金州操禪師
請米和尚來齋飯，沒有安排座位。米和尚來到后，展開坐具禮拜。操禪師從禪床上下來。米和尚就到操禪師的位置上坐下，操禪師卻在地上坐。齋飯完畢，米和尚就離開了。侍者說：『和尚您受到所有人的欽佩仰慕，今天座位卻被人奪走了。』 操禪師說：『三天後他如果來，就能夠得到救助了。』 米和尚三天後果然來了，說：『前幾天遭賊了（有僧人問鏡清：古人說「前幾天遭賊了」，意旨是什麼？鏡清回答說：只看見錐子的尖利，沒看見鑿子的方正）。』
朗州古堤和尚
經常看見僧人來，只是說：『去，你沒有物性。』 僧人沒有回答。或者有回答的，卻不符合他的旨意。仰山慧寂來參拜，古堤和尚說：『去，你沒有佛性。』 仰山合掌向前走了三步應諾。古堤和尚笑著說：『你從什麼地方得到這種三昧的？』 仰山說：『我從耽源處得到名，在溈山處得到地。』 古堤和尚說：『莫非你是溈山的弟子嗎？』 仰山說：『世俗諦上不能說沒有，佛法上不敢說有。』 仰山反問：『和尚您從什麼地方得到這種三昧的？』 古堤和尚說：『我從章敬處得到這種三昧的。』 仰山感嘆道：『不可思議，來者難以湊合。』
河中府公畿和尚
有僧人問：『什麼是道？什麼是禪？』 公畿和尚用偈語開示說：『有名就不是真正的大道，說「是」說「非」都不是禪。想要認識
【English Translation】 English version The assembly said, 'The imperial decree descends like thunder on the emerald peaks. We shed tears in the wind, removing our monastic robes. There is a temple in the clouds, but we cannot dwell there. There is no home in the dusty world, where shall we return? The bright moon is divided, appearing anew everywhere. How can a white-robed layman cause a liberated person to fall? Who says that being in the world hinders cultivation? The Golden Millet Buddha (Jin Su, an epithet for Buddhas who manifest as ordinary beings) once manifested as a layman.' When the Patient Immortal (Ren Xian) was sitting in meditation in the forest, he was once dismembered by King Kali (Geli Wang, a cruel king who tested the patience of Bodhisattvas). Moreover, our enlightened dynasty would not do such a thing. Merely telling us to cease cultivation, what is there to grieve? Since the Zhongxing era of Emperor Xuanzong, he no longer wore monastic robes. In the year Yiyou of Xiantong, he passed away on his original mountain, at the age of eighty-four, with sixty years of monastic life. The imperial decree posthumously named him the 'Returning to Stillness' Zen Master (Guiji Chanshi), and his pagoda was named 'Secret Truth' (Mizhen).
Zen Master Cao of Jinzhou in Lintao
He invited Monk Mi for a vegetarian meal but did not arrange seats. When Monk Mi arrived, he spread his sitting cloth and bowed. The Master descended from the Zen bed. Monk Mi then sat in the Master's seat, and the Master sat on the ground. After the meal, Monk Mi left. The attendant said, 'Venerable Sir, you are revered by everyone. Today, your seat was taken by someone else.' The Master said, 'If he comes again in three days, he will receive salvation.' Monk Mi indeed came three days later and said, 'I was robbed the other day.' (A monk asked Jingqing, 'What is the meaning of the ancient saying, 'I was robbed the other day'?' Jingqing replied, 'I only see the sharpness of the awl's head, but not the squareness of the chisel's head.')
Monk Guti of Langzhou
Whenever he saw a monk coming, he would simply say, 'Go, you have no nature of things (wu xing).' The monk would have no reply. Or if there was a reply, it would not accord with his meaning. When Yangshan Huiji (Yangshan, a famous Zen master) came to visit, the Master said, 'Go, you have no Buddha-nature (Fo xing).' Yangshan folded his hands, stepped forward three steps, and acknowledged. The Master laughed and said, 'Where did you get this samadhi (sanmei, a state of meditative absorption) from?' Yangshan said, 'I got the name from Danyuan, and the ground from Weishan.' The Master said, 'Could you be a disciple of Weishan?' Yangshan said, 'In terms of worldly truth (shi di), it is not non-existent; in terms of Buddhist Dharma (Fo fa), I dare not say it exists.' Yangshan then asked, 'Where did you get this samadhi from, Venerable Sir?' The Master said, 'I got this samadhi from Zhangjing.' Yangshan sighed and said, 'Inconceivable, it is difficult to bring those who come together.'
Monk Gongji of Hezhong Prefecture
A monk asked, 'What is the Dao (Dao, the Way)? What is Zen (Chan, meditation)?' The Master showed him with a verse, saying, 'What has a name is not the Great Dao; saying 'is' or saying 'is not' is not Zen. If you want to know
箇中意。黃葉止啼錢。
永泰湍禪師法嗣
湖南上林戒靈禪師
初參溈山。山曰。大德作甚麼來。師曰。介胃全具。山曰。盡卸了來。與大德相見。師曰。卸了也。山咄曰。賊尚未打。卸作甚麼。師無對。仰山代曰。請和尚屏卻左右。溈山以手揖曰。諾諾。師后參永泰。方諭其旨。
五臺秘魔巖和尚
常持一木叉。每見僧來禮拜。即叉卻頸曰。那個魔魅。教汝出家。那個魔魅。教汝行腳。道得也叉下死。道不得也叉下死。速道速道。學徒鮮有對者。霍山通訪師。才見不禮拜。便攛入懷裡。師附通背三下。通起拍手曰。師兄。三千里外賺我來。三千里外賺我來。便回。
湖南祇林和尚
每叱文殊普賢。皆為精魅。手持木劍。自謂降魔。才見僧來參。便曰。魔來也。魔來也。以劍亂揮歸方丈。如是十二年。後置劍無言。僧問。十二年前為甚麼降魔。師曰。賊不打貧兒家。曰十二年後為甚麼不降魔。師曰。賊不打貧兒家。
華嚴藏禪師法嗣
黃州齊安禪師
上堂。言不落句。佛祇徒施。玄韻不墜。誰人知得 問。如何識得自己佛。師曰。一葉凋時消不盡。松風韻罷怨無人。曰如何是自己佛。師曰。草前駿馬實難窮。妙盡還須畜生行 問。師年多少。師曰。五
【現代漢語翻譯】 現代漢語譯本： 箇中意（其中的意味）。黃葉止啼錢（用黃葉來哄小孩停止哭泣，比喻虛假不實）。
永泰湍禪師的法嗣
湖南上林戒靈禪師
最初參拜溈山（溈山，人名）。溈山問：『大德（對僧人的尊稱）來這裡做什麼？』 戒靈禪師回答：『介胃全具（指身心完整）。』 溈山說：『全部卸下來，與大德相見。』 戒靈禪師說：『卸了也（卸下了）。』 溈山呵斥道：『賊尚未打（強盜還沒來），卸作甚麼？』 戒靈禪師無言以對。仰山（仰山，人名）代為回答說：『請和尚屏卻左右（請和尚屏退左右）。』 溈山用手作揖說：『諾諾（好的好的）。』 戒靈禪師後來參拜永泰（永泰，人名），才明白其中的旨意。
五臺秘魔巖和尚
常常拿著一根木叉（一種刑具）。每當看見僧人來禮拜，就用木叉叉住僧人的脖子說：『那個魔魅（哪個魔鬼），教你出家？那個魔魅，教你行腳（四處遊歷）？』 道得也叉下死（說得對，叉下死），道不得也叉下死（說不對，叉下死）。速道速道（快說快說）！』 學徒很少有能回答的。霍山通（霍山通，人名）拜訪秘魔巖和尚，剛一見面，不禮拜，就竄入秘魔巖和尚的懷裡。秘魔巖和尚在霍山通的背上拍了三下。霍山通起身拍手說：『師兄（師兄），三千里外賺我來（從三千里外把我騙來）！三千里外賺我來！』 便回去了。
湖南祇林和尚
常常斥責文殊（文殊菩薩）普賢（普賢菩薩），都為精魅（妖精鬼怪）。手持木劍，自認為在降魔。剛一看見僧人來參拜，便說：『魔來也（魔來了）！魔來也！』 用劍亂揮，然後回到方丈（僧人住的地方）。像這樣過了十二年。後來放下劍，不再說話。僧人問：『十二年前為什麼降魔？』 祇林和尚說：『賊不打貧兒家（小偷不打光顧窮人家）。』 僧人問：『十二年後為什麼不降魔？』 祇林和尚說：『賊不打貧兒家。』
華嚴藏禪師的法嗣
黃州齊安禪師
上堂說法。言不落句（說話不落俗套），佛祇徒施（佛的教誨只是白白施捨），玄韻不墜（玄妙的意境沒有消失），誰人知得（誰人能夠領會）？有人問：『如何識得自己佛（如何認識自己的本性佛）？』 齊安禪師說：『一葉凋時消不盡（一片葉子凋零時也無法完全消除），松風韻罷怨無人（松濤停止時也無人抱怨）。』 又問：『如何是自己佛？』 齊安禪師說：『草前駿馬實難窮（草地上的駿馬實在難以追趕），妙盡還須畜生行（窮盡玄妙之處還需要像畜生一樣行動）。』 有人問：『禪師您多少歲了？』 齊安禪師說：『五（五）。』
【English Translation】 English version: The meaning within. Yellow leaves used as money to stop a child's crying (a metaphor for something false and unreal).
Dharma heir of Yongtai Tuan Chan Master
Chan Master Jieling of Shanglin Monastery in Hunan
Initially, he visited Weishan (Weishan, a name). Weishan asked, 'What brings you here, virtuous monk (a respectful term for monks)?' Chan Master Jieling replied, 'I am complete in body and mind.' Weishan said, 'Shed everything and meet the virtuous monk.' Chan Master Jieling said, 'I have shed it.' Weishan scolded, 'The thief hasn't even struck yet, what are you shedding?' Chan Master Jieling was speechless. Yangshan (Yangshan, a name) answered on his behalf, 'Please ask the abbot to dismiss those around him.' Weishan gestured with his hand and said, 'Yes, yes.' Later, Chan Master Jieling visited Yongtai (Yongtai, a name) and finally understood the meaning.
Venerable Master of the Secret Demon Cliff on Mount Wutai
He always carried a wooden fork (a type of instrument). Whenever he saw a monk coming to bow, he would fork the monk's neck and say, 'Which demon (which demon) taught you to leave home? Which demon taught you to travel around? If you can say it, you die under the fork; if you can't say it, you die under the fork! Speak quickly, speak quickly!' Few disciples could answer. Huoshan Tong (Huoshan Tong, a name) visited the master. As soon as he saw him, he didn't bow but jumped into the master's arms. The master patted Tong's back three times. Tong got up, clapped his hands, and said, 'Brother (Brother), you tricked me from three thousand miles away! You tricked me from three thousand miles away!' Then he left.
Venerable Master of Qilin Monastery in Hunan
He often scolded Manjusri (Manjusri Bodhisattva) and Samantabhadra (Samantabhadra Bodhisattva), calling them demons. He held a wooden sword, claiming to be subduing demons. As soon as he saw a monk coming to visit, he would say, 'The demon is here! The demon is here!' He would wave the sword wildly and then return to his abbot's quarters (where monks live). He did this for twelve years. Later, he put down the sword and said nothing. A monk asked, 'Why did you subdue demons twelve years ago?' The master of Qilin Monastery said, 'Thieves don't rob poor people's homes.' The monk asked, 'Why don't you subdue demons after twelve years?' The master of Qilin Monastery said, 'Thieves don't rob poor people's homes.'
Dharma heir of Chan Master Huayanzang
Chan Master Qian of Qi'an Monastery in Huangzhou
Ascending the Dharma hall. Words do not fall into clichés, the Buddha's teachings are given in vain, the profound rhyme does not fall, who can know it? Someone asked, 'How can one recognize one's own Buddha (how to recognize one's own inherent Buddha-nature)?' Chan Master Qian said, 'When a leaf withers, it cannot be completely eliminated; when the pine wind stops, no one complains.' He also asked, 'What is one's own Buddha?' Chan Master Qian said, 'A fine horse before the grass is truly difficult to exhaust; to exhaust the mystery, one must act like a beast.' Someone asked, 'How old are you, Chan Master?' Chan Master Qian said, 'Five.'
六四三豈得類。不同一二實難窮 師有偈曰。猛熾𦦨中人有路。旋風頂上屹然棲。鎮常歷劫誰差互。杲日無言運照齊。
南嶽下四世
黃檗運禪師法嗣
睦州陳尊宿
諱道明。江南陳氏之後也。生時紅光滿室。祥雲蓋空。旬日方散。目有重瞳。面列七星。形相奇特。與眾奪倫。因往開元寺。禮佛見僧如故知。歸白父母。愿求出家。父母聽許為僧。學通三藏。旨契黃檗。后出世住觀音院。學者叩激。隨問遽答。詞語峻險。既非循轍。故淺機之流。往往莫窺。唯來學性敏者欽伏。諸方歸慕。咸以尊宿稱。后歸開元。織蒲鞋以養母。故有陳蒲鞋之號。巢寇入境。師標大草屨于城門。巢欲棄之。竭力不能舉。嘆曰。睦州有大聖人。舍城而去。遂免擾攘 晚參謂眾曰。汝等諸人。還得個入頭處也未。若未得個入頭處。須覓個入頭處。若得個入頭處。已后不得孤負老僧。時有僧出曰。某甲終不敢孤負和尚。師曰。早是孤負我了也。明明向你道。尚自不會。何況蓋覆將來 示眾。老僧在此住持。不會見個無事人到來。汝等何不近前。時有一僧方近前。師曰。維那不在。汝自領去。三門外與二十棒。曰某甲過在甚麼處。師曰。枷上更著杻 師尋常見衲僧來。即閉門。或見講僧。乃召曰。座主。主應諾。師曰。
【現代漢語翻譯】 現代漢語譯本： 六四三又怎麼能歸類呢？不同的一和二，實在難以窮盡。黃檗禪師有偈語說：『猛烈的火焰中，人還有出路；旋風的頂上，安然棲息。真常歷經劫數，誰能使它差錯？太陽無言，執行照耀一樣齊。』
南嶽懷讓禪師下第四世
黃檗希運禪師的法嗣
睦州陳尊宿
諱道明，是江南陳氏的後代。出生時紅光滿屋，祥雲覆蓋天空，過了十天才消散。眼睛裡有雙重瞳仁，面上有七星排列，形貌奇特，與眾人不同。因為去開元寺禮佛，見到僧人如同見到故人，回家告訴父母，希望出家。父母聽從允許他做了僧人，學通了三藏經典，旨意與黃檗禪師相契合。後來出世住在觀音院，學人前來請教，他隨著問題立刻回答，言辭峻峭險峻，不落俗套，所以淺薄的人往往不能理解。只有來學習的性情敏銳的人才欽佩信服。各方都來仰慕，都稱他為尊宿。後來回到開元寺，編織蒲鞋來贍養母親，所以有陳蒲鞋的稱號。巢寇入侵，陳尊宿在城門上掛了一雙大草鞋，巢寇想要丟棄它，竭盡全力也不能舉起。感嘆說：『睦州有大聖人。』於是放棄攻城離去，城中百姓因此免受侵擾。晚間，陳尊宿對大眾說：『你們這些人，得到個入門的地方了嗎？如果還沒有得到入門的地方，須要尋找個入門的地方。如果得到了入門的地方，以後不得辜負老僧。』當時有個僧人出來說：『我終究不敢辜負和尚。』陳尊宿說：『早已經辜負我了。明明向你說了，尚且不能領會，何況遮蓋掩飾起來呢？』陳尊宿開示大眾說：『老僧在這裡住持，不會見到一個無事的人到來。你們為什麼不走近前來？』當時有一個僧人正走近前來，陳尊宿說：『維那不在，你自己領他去，在三門外打二十棒。』僧人說：『我錯在什麼地方？』陳尊宿說：『枷鎖上更戴上刑具。』陳尊宿經常看見衲僧來，就關上門。或者看見講經的僧人，就召喚說：『座主。』座主答應。陳尊宿說：
【English Translation】 English version: How can six, four, and three be categorized? The difference between one and two is truly difficult to fathom. Master Huangbo (Huangbo Xiyun, a famous Chan master) has a verse that says: 'In the midst of raging flames, there is still a path for people; on the top of a whirlwind, one can dwell peacefully. True constancy passes through kalpas (aeons), who can make it deviate? The bright sun is silent, its operation and illumination are equally complete.'
The fourth generation under Nanyue Huairang (Nanyue Huairang, a famous Chan master)
Dharma heir of Zen Master Huangbo Xiyun
Venerable Chen of Muzhou (Muzhou, a place name)
His name was Daoming. He was a descendant of the Chen family of Jiangnan (Jiangnan, a region in southern China). At the time of his birth, the room was filled with red light, and auspicious clouds covered the sky, not dissipating for ten days. His eyes had double pupils, and his face had seven stars arranged on it. His appearance was extraordinary and different from others. Because he went to Kaiyuan Temple (Kaiyuan Temple, a common temple name) to pay respects to the Buddha and saw the monks as if they were old acquaintances, he returned home and told his parents that he wished to become a monk. His parents listened and allowed him to become a monk. He mastered the three pitakas (Tripitaka, the three divisions of the Buddhist canon), and his understanding was in accord with Zen Master Huangbo. Later, he came forth to reside at Guanyin Monastery (Guanyin Monastery, a common temple name). Students came to him for instruction, and he answered immediately to their questions. His words were stern and dangerous, not following the beaten path, so those of shallow understanding often could not comprehend him. Only those who came to learn with keen minds admired and submitted to him. All directions admired him, and they all called him Venerable. Later, he returned to Kaiyuan Temple and wove straw sandals to support his mother, so he was known as Chen Straw Sandals. When the bandit leader Chao (referring to Huang Chao's rebellion) invaded, the master hung a large pair of straw sandals on the city gate. Chao wanted to discard them, but could not lift them with all his strength. He sighed and said, 'Muzhou has a great sage.' So he abandoned the city and left, and the people of the city were spared from disturbance. In the evening, the master said to the assembly, 'Have you all obtained a place to enter? If you have not obtained a place to enter, you must seek a place to enter. If you have obtained a place to enter, you must not let down this old monk in the future.' At that time, a monk came out and said, 'I will never dare to let down the abbot.' The master said, 'You have already let me down. I have told you plainly, and you still do not understand, how much more so if you cover it up?' The master instructed the assembly, 'This old monk resides here, and I will not see a person who has nothing to do come here. Why don't you come forward?' At that time, a monk was coming forward, and the master said, 'The director is not here, you take him yourself and give him twenty blows outside the three gates.' The monk said, 'Where is my fault?' The master said, 'Putting shackles on top of the cangue.' The master often saw monks coming and would close the door. Or if he saw a sutra lecturing monk, he would call out, 'Lecturer.' The lecturer would respond. The master said:
擔板漢。或曰。這裡有桶。與我取水 一日在廊階上立。僧問。陳尊宿房在何處。師脫草屨驀頭打。僧便走。師召大德。僧回首。師指曰。卻從那邊去 天使問。三門俱開。從那門入。師喚尚書。使應諾。師曰。從信門入。使又見畫壁。問曰。二尊者對譚何事。師摑露柱曰。三身中。那個不說法 座主參。師問。莫是講唯識論否。曰不敢。師曰。朝去西天暮歸唐土。會么。曰不會。師曰。吽吽五戒不持 師問一長老。了即毛端吞巨海。始知大地一微塵。長老作么生。曰問阿誰。師曰。問長老。曰何不領話。師曰。汝不領話。我不領話 問座主。講甚麼經。曰講涅槃經。師曰。問一段義得么。曰得。師以腳踢空。吹一吹曰。是甚麼義。曰經中無此義。師曰。脫空謾語漢。五百力士揭石義。卻道無 師見僧乃曰。見成公案。放汝三十棒。曰某甲如是。師曰。三門頭金剛。為甚麼舉拳。曰金剛尚乃如是。師便打 問。如何是向上一路。師曰。要道有甚麼難。曰請師道。師曰。初三十一。中九下七 問。以一重去一重即不問。不以一重去一重時如何。師曰。昨朝栽茄子。今日種冬瓜 問。如何是曹溪的的意。師曰。老僧愛嗔不愛喜。曰為甚麼如是。師曰。路逢劍客須呈劍。不是詩人莫說詩 問僧。甚處來。曰瀏陽。師曰。彼中
【現代漢語翻譯】 現代漢語譯本： 擔板漢（指挑擔子的漢子）。有人說：『這裡有桶，幫我取水。』 一天，禪師站在廊階上，有僧人問：『陳尊宿（對有德高僧的尊稱）的房間在哪裡？』禪師脫下草鞋朝他頭上打去。僧人便跑開了。禪師叫道：『大德（對僧人的尊稱）！』僧人回頭。禪師指著說：『從那邊去！』 天使問：『三門都打開了，從哪個門進入？』禪師叫道：『尚書（古代官名）！』天使應諾。禪師說：『從信門進入。』天使又看見墻上的畫，問道：『二尊者（指兩位受人尊敬的人）在談論什麼？』禪師打著露柱（露天的柱子）說：『三身（佛的三種化身，即法身、報身、應身）中，哪個沒有說法？』 座主（寺院中講經的僧人）來參拜。禪師問：『莫非是講《唯識論》嗎？』答：『不敢。』禪師說：『早上去了西天，晚上回到唐土，明白嗎？』答：『不明白。』禪師說：『吽吽（象聲詞）！五戒（佛教的基本戒律）都不持守！』 禪師問一位長老：『了悟之後，毛端能吞巨海；開始明白，大地不過一微塵。長老怎麼看？』答：『問誰呢？』禪師說：『問長老。』答：『為什麼不領會我的話？』禪師說：『你不領會我的話，我也不領會你的話。』 問座主：『講什麼經？』答：『講《涅槃經》。』禪師說：『問一段經義可以嗎？』答：『可以。』禪師用腳踢向天空，吹一口氣說：『這是什麼經義？』答：『經中沒有這個經義。』禪師說：『脫空的謾語漢（說謊的人）！五百力士揭石的經義，卻說沒有！』 禪師看見僧人便說：『現成的公案（佛教用語，指可以作為判例的故事），放你三十棒。』答：『我就是這樣。』禪師說：『三門頭（寺廟的入口處）的金剛（佛教護法神），為什麼舉拳？』答：『金剛尚且如此。』禪師便打他。 問：『如何是向上一路（指超越世俗的修行之路）？』禪師說：『要說有什麼難的？』答：『請禪師說。』禪師說：『初三十一，中九下七。』 問：『以一重去掉一重就不問了，不以一重去掉一重時如何？』禪師說：『昨天栽茄子，今天種冬瓜。』 問：『如何是曹溪（禪宗六祖慧能弘法的道場）的的意（真正的宗旨）？』禪師說：『老僧愛嗔不愛喜。』答：『為什麼這樣？』禪師說：『路逢劍客須呈劍，不是詩人莫說詩。』 問僧人：『從哪裡來？』答：『瀏陽。』禪師說：『彼中（那裡）……』 English version: A porter. Someone said, 'There's a bucket here. Fetch me some water.' One day, the Zen master was standing on the corridor steps when a monk asked, 'Where is Venerable Chen's (a respectful title for a virtuous monk) room?' The Zen master took off his straw sandal and hit him on the head. The monk ran away. The Zen master called out, 'Great Virtue (a respectful title for a monk)!' The monk turned his head. The Zen master pointed and said, 'Go that way!' An angel asked, 'All three gates are open. Which gate should I enter from?' The Zen master called out, 'Minister (an ancient official title)!' The angel responded. The Zen master said, 'Enter from the gate of faith.' The angel then saw a painting on the wall and asked, 'What are the two Venerables (referring to two respected figures) discussing?' The Zen master struck the exposed pillar (an outdoor pillar) and said, 'Of the three bodies (the three forms of the Buddha: Dharmakaya, Sambhogakaya, and Nirmanakaya), which one does not preach the Dharma?' A lecturer (a monk who lectures on scriptures in a temple) came to visit. The Zen master asked, 'Are you lecturing on the Vijnanavada (Consciousness-only) doctrine?' He replied, 'I dare not.' The Zen master said, 'Going to the Western Heaven in the morning and returning to the Tang land in the evening, do you understand?' He replied, 'I do not understand.' The Zen master said, 'Hum hum (onomatopoeia)! Not even upholding the five precepts (the basic precepts of Buddhism)!' The Zen master asked an elder, 'Having realized it, a hair can swallow the vast ocean; having begun to understand, the great earth is but a tiny dust mote. What does the elder think?' He replied, 'Who are you asking?' The Zen master said, 'Asking the elder.' He replied, 'Why don't you understand my words?' The Zen master said, 'You don't understand my words, and I don't understand your words.' Asked a lecturer, 'What sutra are you lecturing on?' He replied, 'Lecturing on the Nirvana Sutra.' The Zen master said, 'May I ask about a passage of meaning?' He replied, 'You may.' The Zen master kicked into the air and blew a breath, saying, 'What is this meaning?' He replied, 'There is no such meaning in the sutra.' The Zen master said, 'Empty-talking liar! The meaning of the five hundred strong men lifting the stone, yet you say there is none!' The Zen master saw a monk and said, 'An already completed case (a Buddhist term referring to a story that can serve as a precedent), I'll give you thirty blows.' He replied, 'I am like this.' The Zen master said, 'Why does the Vajra (a Buddhist guardian deity) at the entrance of the three gates (the entrance of a temple) raise his fist?' He replied, 'Even the Vajra is like this.' The Zen master then struck him. Asked, 'What is the upward path (referring to the path of cultivation beyond the mundane)?' The Zen master said, 'What difficulty is there in speaking of it?' He replied, 'Please, Zen master, speak.' The Zen master said, 'The beginning is thirty-one, the middle is nine, and the end is seven.' Asked, 'I won't ask about removing one layer with one layer. What about when not removing one layer with one layer?' The Zen master said, 'Yesterday I planted eggplants, today I plant winter melons.' Asked, 'What is the true meaning of Caoxi (the place where Huineng, the Sixth Patriarch of Zen Buddhism, propagated the Dharma)?' The Zen master said, 'The old monk loves anger and does not love joy.' He replied, 'Why is it like this?' The Zen master said, 'When you meet a swordsman on the road, you must present your sword; if you are not a poet, do not speak of poetry.' Asked a monk, 'Where do you come from?' He replied, 'Liuyang.' The Zen master said, 'There (that place)...'
【English Translation】 English translation line 1 English translation line 2
老宿。祇對佛法大意。道甚麼。曰遍地無行路。師曰。老宿實有此語否。曰實有。師拈柱杖打曰。者念言語漢 師問一長老。若有兄弟來。將何祇對。曰待他來。師曰。何不道。曰和尚欠少甚麼。師曰。請不煩葛藤 僧參。師曰。汝豈不是行腳僧。曰是。師曰。禮佛也未。曰禮那土堆作么。師曰。自領出去 問某甲講兼行腳。不會教意時如何。師曰。灼然實語當懺悔。曰乞師指示。師曰。汝若不問。老僧即緘口無言。汝既問。老僧不可緘口去也。曰請師便道。師曰。心不負人。面無慚色 問。一句道盡時如何。師曰。義墮也。曰甚麼處是學人義墮處。師曰。三十棒教誰吃 問。高揖釋迦不拜彌勒時如何。師曰。昨日有人問。趁出了也。曰和尚恐某甲不實耶。師曰。拄杖不在。苕帚柄聊與三十 上堂。我見百丈。不識好惡。大眾才集。以拄杖一時打下。復召大眾。眾回首。乃曰。是甚麼。有甚共語處。又黃檗亦然。復召大眾。眾回首。乃曰。月似彎弓。少雨多風。猶較些子 問僧。近離甚處。僧便喝。師曰。老僧被你一喝。僧又喝。師曰。三喝四喝後作么生。僧無語。師便打曰。這掠虛漢 秀才來訪師。稱會二十四家書。師以拄杖空中點一點曰。會么。秀才罔措。師曰。又道會二十四家書。永字八法也不識 上堂。裂開
【現代漢語翻譯】 現代漢語譯本： 老宿（年長的僧人）。只回答佛法的大意，說了什麼？回答說：『遍地沒有可行之路。』 師父說：『老宿確實說了這樣的話嗎？』 回答說：『確實有。』 師父拿起柱杖打他說：『這個只會念語言的傢伙！』 師父問一位長老：『如果有兄弟來，將用什麼來招待他？』 回答說：『等他來了再說。』 師父說：『為什麼不說？』 回答說：『和尚還缺少什麼呢？』 師父說：『請不要煩瑣。』 僧人來參拜。師父說：『你難道不是行腳僧嗎？』 回答說：『是。』 師父說：『禮佛了嗎？』 回答說：『禮拜那些泥土堆做什麼？』 師父說：『自己出去。』 問：『某甲既講經又行腳，不明白教義時該怎麼辦？』 師父說：『確實是實話，應當懺悔。』 回答說：『請師父指示。』 師父說：『你如果不問，老僧我就閉口不言。你既然問了，老僧我不能閉口不答。』 回答說：『請師父說吧。』 師父說：『心不虧欠於人，面無慚愧之色。』 問：『一句話說盡的時候怎麼樣？』 師父說：『落入義理之中了。』 回答說：『什麼地方是學人落入義理之處？』 師父說：『三十棒教誰吃？』 問：『高傲地向釋迦（Sakyamuni，佛教創始人）作揖而不拜彌勒（Maitreya，未來佛）時怎麼樣？』 師父說：『昨天有人問過，已經被趕出去了。』 回答說：『和尚是怕我不實在嗎？』 師父說：『拄杖不在，用苕帚柄姑且打你三十下。』 上堂說法。『我見百丈（Baizhang，禪宗大師），不辨好壞。』 大眾剛聚集，就用拄杖一下子打下去，又叫大眾，大眾回頭，就說：『這是什麼？有什麼可以共同談論的地方？』 又說黃檗（Huangbo，禪宗大師）也是這樣。又叫大眾，大眾回頭，就說：『月亮像彎弓，少雨多風，還稍微好一點。』 問僧人：『最近從什麼地方來？』 僧人便喝一聲。師父說：『老僧我被你一喝。』 僧人又喝一聲。師父說：『三喝四喝之後怎麼樣？』 僧人無話可說。師父便打他說：『這個虛張聲勢的傢伙！』 秀才來拜訪師父，自稱會寫二十四家書法。師父用拄杖在空中點一點說：『會嗎？』 秀才不知所措。師父說：『又說會寫二十四家書法，《永字八法》也不認識。』 上堂說法。『裂開……』
【English Translation】 English version: Old monk. Only answering the general meaning of the Buddha's teachings, what did he say? He replied: 'There is no path to walk anywhere.' The master said: 'Did the old monk really say such a thing?' He replied: 'Indeed.' The master picked up his staff and struck him, saying: 'This fellow who only knows how to recite words!' The master asked an elder: 'If a brother comes, what will you use to treat him?' He replied: 'Wait until he comes.' The master said: 'Why not say?' He replied: 'What does the abbot lack?' The master said: 'Please don't be verbose.' A monk came to pay respects. The master said: 'Aren't you a traveling monk?' He replied: 'Yes.' The master said: 'Have you paid respects to the Buddha?' He replied: 'What's the point of worshiping those piles of dirt?' The master said: 'Leave on your own.' Asked: 'If someone like me both lectures on scriptures and travels, what should I do when I don't understand the teachings?' The master said: 'It is indeed the truth, you should repent.' He replied: 'Please instruct me, master.' The master said: 'If you didn't ask, this old monk would remain silent. Since you have asked, this old monk cannot remain silent.' He replied: 'Please speak, master.' The master said: 'If your heart does not fail people, your face will be without shame.' Asked: 'What happens when one sentence says everything?' The master said: 'It falls into the realm of reasoning.' He replied: 'Where is the place where the learner falls into reasoning?' The master said: 'Who will take the thirty blows?' Asked: 'What happens when one bows respectfully to Sakyamuni (the founder of Buddhism) but does not bow to Maitreya (the future Buddha)?' The master said: 'Someone asked that yesterday and was chased out.' He replied: 'Is the abbot afraid that I am not sincere?' The master said: 'The staff is not here, so I will use a broom handle to strike you thirty times for now.' Ascending the hall to preach. 'I saw Baizhang (a Zen master) and could not distinguish good from bad.' As soon as the assembly gathered, he struck them all at once with his staff, and then called out to the assembly. When the assembly turned their heads, he said: 'What is this? What is there to discuss together?' He also said that Huangbo (a Zen master) was the same. He called out to the assembly again, and when the assembly turned their heads, he said: 'The moon is like a bent bow, with little rain and much wind, which is still a little better.' Asked a monk: 'Where have you come from recently?' The monk shouted. The master said: 'I, the old monk, have been shouted at by you.' The monk shouted again. The master said: 'What will happen after three or four shouts?' The monk had nothing to say. The master then struck him, saying: 'This pretentious fellow!' A scholar came to visit the master, claiming to be proficient in the calligraphy of twenty-four masters. The master pointed in the air with his staff and said: 'Do you understand?' The scholar was at a loss. The master said: 'You also said you were proficient in the calligraphy of twenty-four masters, but you don't even recognize the Eight Principles of Yong.' Ascending the hall to preach. 'Tearing open...'
也在我。捏聚也在我。時有僧問。如何是裂開。師曰。三九二十七。菩提涅槃。真如解脫。即心即佛。我且與么道。你又作么生。曰某甲不與么道。師曰。盞子撲落地。碟子成七片。曰如何是捏聚。師乃斂手而坐 問。教意祖意。是同是別。師曰。青山自青山。白雲自白雲。曰如何是青山。師曰。還我一滴雨來。曰道不得。請師道。曰法華鋒。前陣。涅槃句后收 問僧。今夏在甚麼處。曰待和尚有住處即說。師曰。狐非獅子類。燈非日月明 問僧。甚處來。僧瞪目視之。師曰。驢前馬後漢。曰請師鑒。師曰。驢前馬後漢。道將一句來。僧無對 師看經次。陳操尚書問。和尚看甚麼經。師曰。金剛經。曰六朝翻譯。此當第幾。師舉起經曰。一切有為法。如夢幻泡影 問僧。今夏在甚處。曰徑山。師曰。這吃夜飯漢。曰尊宿叢林。何言吃夜飯。師連棒趁出 師聞一老宿難親近。躬往相訪。才入方丈。宿便喝。師側掌曰。兩重公案。宿曰。過在甚麼處。師曰。這野狐精。便退 問僧。近離甚處。曰江西。師曰。踏破多少草鞋。僧無對 與講僧喫茶次。師曰。我救汝不得也。曰某甲不曉。乞師垂示。師拈油餅曰。這個是甚麼。曰色法。師曰。這入鑊湯漢 紫衣大德到禮拜。師拈帽子帶問曰。這個喚作甚麼。曰朝天帽。師曰。恁
【現代漢語翻譯】 現代漢語譯本 也在我（指一切現象都包含在自性之中）。捏聚也在我（指一切現象的聚合也包含在自性之中）。 當時有僧人問：『如何是裂開？』 師父說：『三九二十七（意指數字的組合與分解）。菩提（覺悟）涅槃（寂滅），真如（事物本來的樣子）解脫（脫離束縛），即心即佛（心即是佛）。我且這麼說，你又怎麼說？』 僧人說：『我不是這麼說的。』 師父說：『盞子撲落地，碟子成七片（比喻事物分散后的狀態）。』 僧人問：『如何是捏聚？』 師父於是斂手而坐（以示萬法歸一）。 問：『教意（佛教的教義）祖意（祖師的禪意），是相同還是不同？』 師父說：『青山自青山，白雲自白雲（比喻事物各有其自性）。』 僧人說：『如何是青山？』 師父說：『還我一滴雨來（比喻追溯事物的本源）。』 僧人說：『說不出來，請師父說。』 師父說：『法華鋒前陣，涅槃句后收（指佛法的精髓在於《法華經》的鋒利和《涅槃經》的總結）。』 師父問僧人：『今年夏天在什麼地方？』 僧人說：『等和尚有住處就說。』 師父說：『狐非獅子類，燈非日月明（比喻事物本質上的差異）。』 師父問僧人：『從哪裡來？』 僧人瞪眼看著他。 師父說：『驢前馬後漢（比喻跟隨他人，沒有自己的主見）。』 僧人說：『請師父鑑別。』 師父說：『驢前馬後漢，道將一句來（說一句有自己見解的話來）。』 僧人無言以對。 師父看經的時候，陳操尚書問：『和尚看什麼經？』 師父說：『《金剛經》（Vajra Sutra）。』 陳操說：『六朝翻譯，這當是第幾譯本？』 師父舉起經書說：『一切有為法，如夢幻泡影（一切由因緣和合而成的法，都如夢幻泡影般虛幻不實）。』 師父問僧人：『今年夏天在什麼地方？』 僧人說：『徑山（Jingshan）。』 師父說：『這吃夜飯漢（指不守規矩，貪圖享受的人）。』 僧人說：『尊宿叢林，為何說吃夜飯？』 師父連打帶趕地把他趕了出去。 師父聽說一位老修行難以接近，親自前去拜訪。剛進入方丈室，老修行就呵斥。 師父側掌說：『兩重公案（指兩次犯同樣的錯誤）。』 老修行說：『過錯在哪裡？』 師父說：『這野狐精（指不明白佛法真諦的人）。』 便退了出來。 師父問僧人：『最近從什麼地方來？』 僧人說：『江西（Jiangxi）。』 師父說：『踏破多少草鞋（比喻經歷了很多的修行）。』 僧人無言以對。 師父與講經的僧人一起喝茶，師父說：『我救不了你啊。』 僧人說：『我不明白，請師父開示。』 師父拿起油餅說：『這個是什麼？』 僧人說：『色法（物質現象）。』 師父說：『這入鑊湯漢（指執著於色法，將受苦報的人）。』 一位身穿紫衣的大德來禮拜，師父拿起帽子帶問：『這個叫做什麼？』 僧人說：『朝天帽。』 師父說：『恁（如此）。』
【English Translation】 English version It is also in me (referring to all phenomena being contained within the self-nature). The gathering is also in me (referring to the aggregation of all phenomena also being contained within the self-nature). At that time, a monk asked: 'What is splitting open?' The master said: 'Three nines are twenty-seven (referring to the combination and decomposition of numbers). Bodhi (enlightenment), Nirvana (extinction), Suchness (the true nature of things), Liberation (freedom from bondage), Mind is Buddha (the mind is the Buddha). I will say it this way, how do you say it?' The monk said: 'I don't say it that way.' The master said: 'The cup falls to the ground, the plate breaks into seven pieces (a metaphor for the state of things after they are scattered).' The monk asked: 'What is gathering together?' The master then folded his hands and sat down (to show that all dharmas return to one). Asked: 'Is the meaning of the teachings (Buddhist teachings) the same as or different from the meaning of the Patriarchs (the Zen meaning of the Patriarchs)?' The master said: 'Green mountains are green mountains, white clouds are white clouds (a metaphor for things each having their own nature).' The monk said: 'What is a green mountain?' The master said: 'Return a drop of rain to me (a metaphor for tracing the origin of things).' The monk said: 'I can't say it, please master say it.' The master said: 'The Lotus Sutra's (Fa Hua) sharp front line, the Nirvana Sutra's (Niepan) sentence collects at the end (referring to the essence of the Dharma being in the sharpness of the Lotus Sutra and the summary of the Nirvana Sutra).' The master asked the monk: 'Where were you this summer?' The monk said: 'I will tell you when the abbot has a place to stay.' The master said: 'The fox is not the same kind as the lion, the lamp is not as bright as the sun and moon (a metaphor for the essential differences between things).' The master asked the monk: 'Where did you come from?' The monk stared at him. The master said: 'A Han (person) behind a donkey and in front of a horse (a metaphor for following others without one's own opinions).' The monk said: 'Please master discern.' The master said: 'A Han behind a donkey and in front of a horse, say a sentence (say a sentence with your own opinion).' The monk was speechless. When the master was reading the sutra, the Minister Chen Cao asked: 'What sutra is the abbot reading?' The master said: 'The Diamond Sutra (Vajra Sutra).' Chen Cao said: 'Translated in the Six Dynasties, which translation is this?' The master raised the sutra and said: 'All conditioned dharmas are like dreams, illusions, bubbles, and shadows (all dharmas that arise from causes and conditions are unreal like dreams, illusions, bubbles, and shadows).' The master asked the monk: 'Where were you this summer?' The monk said: 'Jingshan (Jingshan).' The master said: 'This night-meal eater (referring to someone who does not follow the rules and is greedy for enjoyment).' The monk said: 'Why do you say eating night meals in the venerable monastery?' The master chased him out with blows and kicks. The master heard that an old practitioner was difficult to approach, so he went to visit him in person. As soon as he entered the abbot's room, the old practitioner scolded him. The master turned his palm sideways and said: 'Twofold case (referring to making the same mistake twice).' The old practitioner said: 'Where is the fault?' The master said: 'This wild fox spirit (referring to someone who does not understand the true meaning of the Dharma).' Then he retreated. The master asked the monk: 'Where did you come from recently?' The monk said: 'Jiangxi (Jiangxi).' The master said: 'How many straw sandals have you worn out (a metaphor for experiencing a lot of practice)?' The monk was speechless. The master was drinking tea with the monk who was lecturing on the sutras, and the master said: 'I can't save you.' The monk said: 'I don't understand, please master enlighten me.' The master picked up an oil cake and said: 'What is this?' The monk said: 'Form (material phenomena).' The master said: 'This cauldron-soup Han (referring to someone who is attached to form and will suffer retribution).' A virtuous person in purple robes came to pay respects, and the master picked up a hat and asked: 'What is this called?' The monk said: 'A court hat.' The master said: 'So (like that).'
么則老僧不卸也。復問。所習何業。曰唯識。師曰。作么生說。曰三界唯心。萬心。唯識。師指門扇曰。這個是甚麼。曰是色法。師曰。簾前賜紫。對御譚經。何得不持五戒。德無對 問。某甲乍入叢林。乞師指示。師曰。你不解問。曰和尚作么生。師曰。放汝三十棒。自領出去 問。教意請師提綱。師曰。但問將來與你道。曰請和尚道。師曰。佛殿里燒香。三門頭合掌 問。如何是展演之言。師曰。量才補職曰如何是不展演之言。師曰。伏惟尚饗 焦山借斧頭次。師呼童子取斧來。童取斧至。曰未有繩墨且斫粗。師便喝。又問童曰。作么生是你斧頭。童遂作斫勢。師曰。斫你老爺頭不得 師問秀才。先輩治甚經。曰治易。師曰。易中道。百姓日用而不知。且道不知個甚麼。曰不知其道。師曰。作么生是道。才無對 問。一氣還轉得一大藏教也無。師曰。有甚饆羅錘子。快下將來 問。如何是一代時教。師曰。上大人丘乙己 問。如何是禪。師曰。猛火著油煎 僧參。師曰。汝是新到否。曰是。師曰。且放下葛藤。會么。曰不會。師曰。擔。枷陳狀。自領出去。僧便出。師曰。來來。我實問你甚處來。曰江西。師曰。泐潭和尚。在汝背後。怕你亂道。見么。僧無對 問。寺門前金剛。拓即乾坤大地。不拓即絲髮不逢時
【現代漢語翻譯】 現代漢語譯本 么則老僧也不推卸。有人問：『你學習什麼？』答：『唯識。』師父說：『怎麼說？』答：『三界唯心，萬法唯識。』師父指著門扇說：『這個是什麼？』答：『是色法。』師父說：『在皇宮前被賜予紫袍，在皇帝面前講解佛經，怎麼能不遵守五戒？』那人無言以對。 有人問：『我剛入寺院，請師父指示。』師父說：『你不會問。』那人說：『和尚您怎麼問？』師父說：『打你三十棒，自己出去。』 有人問：『請師父提綱挈領地講解教義。』師父說：『等你要問的時候再告訴你。』那人說：『請和尚現在就說。』師父說：『在佛殿里燒香，在三門前合掌。』 有人問：『什麼是展演之言？』師父說：『量才補職。』問：『什麼是不展演之言？』師父說：『伏惟尚饗（希望您享用祭品）。』 焦山寺借斧頭的時候，師父叫童子拿斧頭來。童子拿來斧頭，師父說：『還沒有繩墨，先粗略地砍。』師父便喝斥。又問童子：『哪個是你的斧頭？』童子就做出砍的姿勢。師父說：『砍你老爺的頭可不行。』 師父問秀才：『先生研究什麼經？』答：『《易經》。』師父說：『《易經》中說，百姓每天都在用卻不知道。說說看，不知道什麼？』答：『不知道其中的道。』師父說：『什麼是道？』那人無言以對。 有人問：『一口氣能轉動整個大藏經嗎？』師父說：『有什麼饆羅錘子（一種比喻），快拿下來。』 有人問：『什麼是全部的教義？』師父說：『上大人丘乙己（一種識字課本）。』 有人問：『什麼是禪？』師父說：『猛火上澆油煎。』 有僧人來參拜，師父說：『你是新來的嗎？』答：『是。』師父說：『先放下葛藤（比喻糾纏不清的事），明白嗎？』答：『不明白。』師父說：『擔枷陳狀（比喻罪犯），自己出去。』僧人便要出去。師父說：『來來，我問你從哪裡來？』答：『江西。』師父說：『泐潭和尚（Lè Tán héshàng），在你背後，怕你亂說，看見了嗎？』僧人無言以對。 有人問：『寺門前的金剛（Jīngāng），拓開就是乾坤大地，不拓開就是一絲一毫也無法遇到時機。』
【English Translation】 English version Then this old monk will not shirk responsibility. Someone asked: 'What do you study?' He replied: 'Only Consciousness (Weishi).' The master said: 'How do you explain it?' He replied: 'The Three Realms are only mind, and all phenomena are only consciousness.' The master pointed to the door panel and said: 'What is this?' He replied: 'It is form (sefa).' The master said: 'Being granted a purple robe before the Emperor and lecturing on scriptures before the Emperor, how can you not uphold the Five Precepts?' The person was speechless. Someone asked: 'I have just entered the monastery, please give me instructions.' The master said: 'You don't know how to ask.' The person said: 'How does the monk ask?' The master said: 'Give you thirty blows and take yourself out.' Someone asked: 'Please, Master, provide a summary of the teachings.' The master said: 'I will tell you when you are about to ask.' The person said: 'Please, Master, tell me now.' The master said: 'Burning incense in the Buddha hall and joining palms at the three gates.' Someone asked: 'What is the language of exposition?' The master said: 'Appoint officials according to their abilities.' Asked: 'What is the language of non-exposition?' The master said: 'We respectfully offer this sacrifice for your enjoyment (Fú wéi shàng xiǎng).' When Jiao Mountain (Jiaoshan) Temple borrowed an axe, the master called a boy to bring the axe. When the boy brought the axe, the master said: 'Without a plumb line, just chop roughly.' The master then shouted. He then asked the boy: 'Which one is your axe?' The boy then made a chopping gesture. The master said: 'You can't chop your master's head.' The master asked a scholar: 'What classic do you study?' He replied: 'The Book of Changes (Yijing).' The master said: 'The Book of Changes says that the people use it daily but do not know it. Tell me, what do they not know?' He replied: 'They do not know the Way (Dao).' The master said: 'What is the Way?' The person was speechless. Someone asked: 'Can one breath turn the entire Tripitaka (Dàzàngjīng)?' The master said: 'What kind of mallet (a metaphor) do you have? Quickly bring it down.' Someone asked: 'What is the entire teaching of a lifetime?' The master said: 'Top, big man, Qiu Yi Ji (Shàng dà rén qiū yǐ jǐ) (a primer for learning characters).' Someone asked: 'What is Zen (Chan)?' The master said: 'Pouring oil on a raging fire.' A monk came to pay respects. The master said: 'Are you newly arrived?' He replied: 'Yes.' The master said: 'First put down the entanglement (geteng) (a metaphor for complicated matters), do you understand?' He replied: 'I don't understand.' The master said: 'Bearing the cangue and presenting your case (a metaphor for a criminal), take yourself out.' The monk was about to leave. The master said: 'Come, come, I ask you, where do you come from?' He replied: 'Jiangxi.' The master said: 'The monk of Letan (Lè Tán héshàng) is behind you, afraid you will speak nonsense, do you see?' The monk was speechless. Someone asked: 'The Vajra (Jīngāng) in front of the temple gate, expanding it is the universe, not expanding it, even a hair cannot meet the opportunity.'
如何。師曰。吽吽。我不曾見此。師卻問。先跳三千。倒退八百。你合作么生。曰諾。師曰。先責一紙罪狀好。便打其僧擬出。師曰來。我共你葛藤。拓即乾坤大地。你且道。洞庭湖水深多少。曰不會量度。師曰。洞庭湖又作么生。曰祇為今時。師曰。祇這葛藤尚不會。便打 問。如何是觸途無滯底句。師曰。我不恁么道。曰。師作么生道。師曰。箭過西天十萬里卻向大唐國里等候 看華嚴經次。僧問。看甚麼經。師曰。大光明雲。青色光明雲。紫色光明雲。卻指面前曰。那邊是甚麼云。曰南邊是黑雲。師曰。今日須有雨 問。以字不成。八字不是。是何章句。師彈指一聲曰。會么。曰不會。師曰。上來講贊無限勝因。蝦蟆𨁝跳上天。蚯蚓驀過東海 問僧。近離甚處。曰河北。師曰。彼中有趙州。你曾到否。曰某甲近離彼中。師曰。趙州有何言句示徒。僧舉喫茶話。師乃呵呵大笑曰。慚愧。卻問。趙州意作么生。曰祇是一期方便。師曰。苦哉。趙州被你將一杓屎潑了也。便打。師卻問。沙彌。你作么生會。彌便設拜。師亦打。其僧往沙彌處問。適來和尚打。你作甚麼。彌曰。若不是我和尚。不打某甲 新到參。方禮拜。師叱曰。阇黎因何偷常住果子吃。曰學人才到。和尚為甚麼道偷果子。師曰。贓物見在 問僧。近離
【現代漢語翻譯】 現代漢語譯本 問：如何？（僧人問：什麼是道？） 師說：吽吽。（老師說：我就是這樣。）我不曾見此。（我從未見過這樣的問題。） 老師卻問：先跳三千，倒退八百，你作什麼？（老師反問道：先跳三千步，再倒退八百步，你打算做什麼？） 僧人說：諾。（僧人回答：好的。） 老師說：先責一紙罪狀好，便打其僧擬出。（老師說：先寫一張認罪書比較好，說完就打了那個僧人，打算趕他出去。） 老師說：來，我與你辯論。（老師說：來，我和你辯論一番。）拓即乾坤大地。（展開來說就是整個宇宙。）你且道，洞庭湖水深多少？（你且說說，洞庭湖水有多深？） 僧人說：不會量度。（僧人說：無法測量。） 老師說：洞庭湖又作么生？（老師說：洞庭湖又是怎麼樣的呢？） 僧人說：只為今時。（僧人說：只是爲了現在。） 老師說：只這辯論尚不會，便打。（老師說：連這辯論都不會，就打。） 問：如何是觸途無滯底句？（僧人問：什麼是處處無阻礙的語句？） 老師說：我不這麼說。（老師說：我不是這樣說的。） 僧人說：老師怎麼說？（僧人問：老師怎麼說？） 老師說：箭過西天十萬里，卻向大唐國里等候。（老師說：箭飛過西天十萬里，卻在大唐國里等待。） 看《華嚴經》（Avatamsaka Sutra）時，僧人問：看什麼經？（僧人問：在看什麼經？） 老師說：大光明雲，青色光明雲，紫色光明雲。（老師說：大光明雲，青色光明雲，紫色光明雲。）卻指面前說：那邊是什麼云？（然後指著前面說：那邊是什麼云？） 僧人說：南邊是黑雲。（僧人說：南邊是黑雲。） 老師說：今日須有雨。（老師說：今天肯定要下雨。） 問：以字不成，八字不是，是何章句？（僧人問：像『以』字卻又不是『以』字，像『八』字卻又不是『八』字，這是什麼意思？） 老師彈指一聲說：會么？（老師彈了一下手指說：明白了嗎？） 僧人說：不會。（僧人說：不明白。） 老師說：上來講贊無限勝因，蝦蟆𨁝跳上天，蚯蚓驀過東海。（老師說：上來就講贊無限殊勝的原因，蛤蟆跳上天，蚯蚓橫渡東海。） 問僧：近離甚處？（老師問僧人：最近從哪裡來？） 僧人說：河北。（僧人說：河北。） 老師說：彼中有趙州（Zhaozhou），你曾到否？（老師說：那裡有趙州，你到過嗎？） 僧人說：某甲近離彼中。（僧人說：我最近從那裡來。） 老師說：趙州有何言句示徒？（老師說：趙州有什麼話語開示弟子？） 僧人舉喫茶話。（僧人舉了趙州禪師的『喫茶去』的話。） 老師乃呵呵大笑說：慚愧。（老師於是呵呵大笑說：慚愧。）卻問：趙州意作么生？（然後問：趙州是什麼意思？） 僧人說：只是一期方便。（僧人說：只是一種方便法門。） 老師說：苦哉，趙州被你將一杓屎潑了也。（老師說：可悲啊，趙州被你用一勺屎潑了。）便打。（說完就打了他。） 老師卻問：沙彌（Shami），你作么生會？（老師又問：小沙彌，你怎麼理解？） 沙彌便設拜。（小沙彌便行禮。） 老師亦打。（老師也打了他。） 其僧往沙彌處問：適來和尚打，你作甚麼？（那個僧人去小沙彌那裡問：剛才和尚打你，你做了什麼？） 沙彌說：若不是我和尚，不打某甲。（小沙彌說：如果不是我的和尚，不會打我。） 新到參，方禮拜。（新來的僧人蔘拜，剛要禮拜。） 老師叱說：阇黎（Ajari）因何偷常住果子吃？（老師呵斥道：你為什麼偷吃常住的果子？） 僧人說：學人才到，和尚為什麼說道偷果子？（僧人說：我才剛到，和尚為什麼說我偷果子？） 老師說：贓物見在。（老師說：贓物就在眼前。） 問僧：近離？（老師問僧人：最近從哪裡來？）
【English Translation】 English version Question: What is it? (A monk asks: What is the Dao?) The master said: Hum hum. (The master said: I am like this.) I have never seen this. (I have never seen such a question.) The master then asked: First jump three thousand, then retreat eight hundred, what will you do? (The master asked in return: First jump three thousand steps, then retreat eight hundred steps, what do you plan to do?) The monk said: Yes. (The monk replied: Yes.) The master said: It's better to first demand a written confession, then beat the monk and plan to expel him. (The master said: It's better to first write a confession, then he beat the monk and planned to drive him out.) The master said: Come, I will debate with you. (The master said: Come, I will debate with you.) To expand is the entire universe. (To expand is the entire universe.) Tell me, how deep is Dongting Lake? (Tell me, how deep is Dongting Lake?) The monk said: Cannot measure. (The monk said: Cannot measure.) The master said: What about Dongting Lake? (The master said: What about Dongting Lake?) The monk said: Just for now. (The monk said: Just for now.) The master said: You don't even know how to debate this, so I will beat you. (The master said: You don't even know how to debate this, so I will beat you.) Question: What is a phrase that is unobstructed in all directions? (A monk asks: What is a phrase that is unobstructed in all directions?) The master said: I don't say it that way. (The master said: I don't say it that way.) The monk said: How does the master say it? (The monk asked: How does the master say it?) The master said: The arrow flies over ten thousand miles to the Western Heaven, but waits in the Tang Dynasty. (The master said: The arrow flies over ten thousand miles to the Western Heaven, but waits in the Tang Dynasty.) While reading the Avatamsaka Sutra, a monk asked: What sutra are you reading? (While reading the Avatamsaka Sutra, a monk asked: What sutra are you reading?) The master said: Great Brightness Cloud, Azure Brightness Cloud, Purple Brightness Cloud. (The master said: Great Brightness Cloud, Azure Brightness Cloud, Purple Brightness Cloud.) Then pointing in front, he said: What is that cloud over there? (Then pointing in front, he said: What is that cloud over there?) The monk said: The south is a black cloud. (The monk said: The south is a black cloud.) The master said: It must rain today. (The master said: It must rain today.) Question: It's like the character 'yi' but not 'yi', like the character 'ba' but not 'ba', what is the meaning of this phrase? (A monk asks: It's like the character 'yi' but not 'yi', like the character 'ba' but not 'ba', what is the meaning of this phrase?) The master snapped his fingers and said: Do you understand? (The master snapped his fingers and said: Do you understand?) The monk said: I don't understand. (The monk said: I don't understand.) The master said: Coming up to praise the infinite superior causes, the toad jumps to the sky, the earthworm crosses the East Sea. (The master said: Coming up to praise the infinite superior causes, the toad jumps to the sky, the earthworm crosses the East Sea.) Asked a monk: Where did you come from recently? (The master asked a monk: Where did you come from recently?) The monk said: Hebei. (The monk said: Hebei.) The master said: There is Zhaozhou there, have you been there? (The master said: There is Zhaozhou there, have you been there?) The monk said: I recently came from there. (The monk said: I recently came from there.) The master said: What words did Zhaozhou use to instruct his disciples? (The master said: What words did Zhaozhou use to instruct his disciples?) The monk mentioned the 'drink tea' story. (The monk mentioned the 'drink tea' story of Zen Master Zhaozhou.) The master laughed and said: Ashamed. (The master laughed and said: Ashamed.) Then asked: What did Zhaozhou mean? (Then asked: What did Zhaozhou mean?) The monk said: It's just a temporary expedient. (The monk said: It's just a temporary expedient.) The master said: How sad, Zhaozhou has been splashed with a spoonful of dung by you. (The master said: How sad, Zhaozhou has been splashed with a spoonful of dung by you.) Then he hit him. (Then he hit him.) The master then asked: Shami, how do you understand? (The master then asked: Shami, how do you understand?) The Shami then bowed. (The Shami then bowed.) The master also hit him. (The master also hit him.) The monk went to the Shami and asked: Just now the master hit you, what did you do? (The monk went to the Shami and asked: Just now the master hit you, what did you do?) The Shami said: If it wasn't my master, he wouldn't hit me. (The Shami said: If it wasn't my master, he wouldn't hit me.) A new arrival pays respects, just about to bow. (A new arrival pays respects, just about to bow.) The master scolded: Ajari, why did you steal the monastery's fruit to eat? (The master scolded: Ajari, why did you steal the monastery's fruit to eat?) The monk said: I just arrived, why does the master say I stole fruit? (The monk said: I just arrived, why does the master say I stole fruit?) The master said: The stolen goods are right here. (The master said: The stolen goods are right here.) Asked a monk: Where did you come from recently? (Asked a monk: Where did you come from recently?)
甚處。曰仰山。師曰。五戒也不持。曰某甲甚麼處是妄語。師曰。這裡不著沙彌 師臨終。召門人曰。此處緣息。吾當逝矣。乃跏趺而寂。郡人以香薪焚之。舍利如雨。乃收靈骨塑像于寺。壽九十八。臘七十六。
杭州千頃山楚南禪師
福州張氏子。初參芙蓉。蓉見曰。吾非汝師。汝師江外黃檗是也。師禮辭。遂參黃檗檗問。子未現三界影像時如何。師曰。即今豈是有耶。檗曰。有無且置。即今如何。師曰。非今古。檗曰。吾之法眼。已在汝躬 住後上堂。諸子設使解得三世佛教。如瓶注水。及得百千三昧。不如一念修無漏道。免被人天因果繫絆。時有僧問。無漏道如何修。師曰。未有阇黎時體取。曰未有某甲時教誰體。師曰。體者亦無 問。如何是易。師曰。著衣吃飯。不用讀經看教。不用行道禮拜。燒身煉頂。豈不易耶。曰如何是難。師曰微有念生。便俱五陰三界輪迴生死。皆從汝一念生。所以佛教諸菩薩云。佛所護念 師雖應機無倦。而常寂然處定。或逾月。或浹旬。文德戊申五月遷化。壽七十六。臘五十六。塔于院之西隅。昭宗大順辛亥。宣州孫儒寇錢塘。發塔睹師。全身儼然。爪發俱長。拜謝而去。
福州烏石山靈觀禪師
尋常扄戶。人罕見之。唯一信士。每至食時送供。方開
【現代漢語翻譯】 現代漢語譯本 問：在什麼地方？答：仰山（地名）。師父說：『五戒也不持守？』答：『我什麼地方是妄語？』師父說：『這裡不留沙彌（佛教出家男子）。』師父臨終時，召集門人說：『此處的緣分已盡，我應當離去了。』於是結跏趺坐而圓寂。郡里的人用香木焚燒他，舍利（佛教聖物，高僧火化后的結晶）如雨般落下。於是人們收集他的靈骨，在寺廟裡塑了他的像。享年九十八歲，僧臘七十六年。
杭州千頃山楚南禪師（禪師名號）
福州張氏之子。最初參拜芙蓉（禪師名號）。芙蓉見到他說：『我不是你的老師，你的老師是江外的黃檗（禪師名號）。』楚南禪師行禮告辭，於是去參拜黃檗。黃檗問：『你未顯現三界影像時如何？』楚南禪師說：『現在難道是有嗎？』黃檗說：『有無暫且放下，現在如何？』楚南禪師說：『非今非古。』黃檗說：『我的法眼，已經在你身上了。』 住持寺廟后，楚南禪師上堂說法：『各位，即使你們理解了三世佛教，如瓶子倒水一樣，並且獲得了百千三昧（佛教禪定），也不如一念修無漏道（沒有煩惱的修行道路），免得被人天因果所束縛。』當時有僧人問：『無漏道如何修？』楚南禪師說：『在你還沒有成為阇黎（佛教修行者）時就去體會。』僧人說：『在我還沒有成為我時，教誰去體會？』楚南禪師說：『體會者也沒有。』 問：『什麼是容易的？』楚南禪師說：『穿衣吃飯，不用讀經看教，不用行道禮拜，燒身煉頂（苦行），豈不是容易嗎？』僧人說：『什麼是難的？』楚南禪師說：『稍微有一念生起，便會牽動五陰（構成人身的五種要素），三界（欲界、色界、無色界）輪迴生死，都從你這一念生起。所以佛教諸菩薩說，佛所護念。』 楚南禪師雖然應機說法沒有倦意，但常常寂然入定，有時超過一個月，有時超過十天。文德戊申年五月圓寂。享年七十六歲，僧臘五十六年。塔建在寺院的西邊角落。昭宗大順辛亥年，宣州孫儒侵犯錢塘，打開塔看到楚南禪師，全身完好如初，指甲頭髮都長長了。拜謝后離去。
福州烏石山靈觀禪師（禪師名號）
平時總是關著門，人們很少見到他。只有一位信士，每次到吃飯的時候送飯，他才開門。
【English Translation】 English version Where?' Answered: 'Yangshan (place name).' The master said, 'You don't even uphold the five precepts?' Answered: 'Where is my false speech?' The master said, 'This place does not keep novices (Buddhist male renunciates).' As the master was dying, he summoned his disciples and said, 'The karmic connection here is exhausted; I am about to depart.' Then he sat in the lotus position and passed away. The people of the county burned him with fragrant wood, and relics (sacred Buddhist objects, crystals formed after the cremation of a high monk) fell like rain. Then they collected his spiritual bones and sculpted his image in the temple. He lived to be ninety-eight years old, with seventy-six years as a monk.
Chan Master Chunan of Qianqingshan Mountain in Hangzhou (Chan master's title).
He was the son of the Zhang family in Fuzhou. He initially visited Furong (Chan master's title). Furong, upon seeing him, said, 'I am not your teacher; your teacher is Huangbo (Chan master's title) outside the river.' The master bowed and took his leave, then went to visit Huangbo. Huangbo asked, 'What is it like when you have not yet manifested the images of the three realms?' The master said, 'Is there such a thing now?' Huangbo said, 'Let's put aside existence and non-existence; what is it like now?' The master said, 'Neither ancient nor modern.' Huangbo said, 'My Dharma eye is already in your body.' After residing in the temple, Chan Master Chunan ascended the hall and said, 'Everyone, even if you understand the Buddhism of the three ages, like pouring water from a bottle, and attain hundreds of thousands of Samadhis (Buddhist meditation states), it is not as good as cultivating the unconditioned path (path of practice without afflictions) for a single moment, to avoid being bound by the karmic consequences of humans and gods.' At that time, a monk asked, 'How is the unconditioned path cultivated?' Chan Master Chunan said, 'Realize it before you become an Acarya (Buddhist practitioner).' The monk said, 'If I haven't become myself, who is taught to realize it?' The master said, 'The one who realizes it also does not exist.' Asked, 'What is easy?' Chan Master Chunan said, 'Wearing clothes and eating rice, without reading scriptures or studying teachings, without practicing the path or bowing in worship, burning the body and refining the crown of the head (ascetic practices), isn't that easy?' The monk said, 'What is difficult?' Chan Master Chunan said, 'Slightly having a thought arise will stir the five skandhas (five aggregates that constitute a person), the cycle of rebirth in the three realms (desire realm, form realm, formless realm), all arise from your one thought. Therefore, the Buddha taught all Bodhisattvas, the Buddha protects and remembers.' Although Chan Master Chunan responded to opportunities without weariness, he was often silently in meditation, sometimes for more than a month, sometimes for more than ten days. In the fifth month of the year Wushen of the Wend era, he passed away. He lived to be seventy-six years old, with fifty-six years as a monk. His stupa was built in the western corner of the temple. In the year Xinhai of the Dashun era of Emperor Zhaozong, Sun Ru of Xuanzhou invaded Qiantang, opened the stupa and saw Chan Master Chunan, his whole body intact as before, his nails and hair all grown long. He bowed and thanked him before leaving.
Chan Master Lingguan of Wushishan Mountain in Fuzhou (Chan master's title).
He usually kept his door closed, and people rarely saw him. Only one devotee would send food every mealtime, and then he would open the door.
一日雪峰伺便扣門。師開門。峰驀胸搊住曰。是凡是聖。師唾曰。這野狐精。便推出閉卻門。峰曰。也祇要識得你 刬草次。問僧。汝何處去。曰禮拜西院去。時竹上有一青蛇。師指蛇曰。欲識西院老野狐精。祇這便是。師問。西院此一片地。堪著甚麼物。院曰。好著個無相佛。師曰。好片地被兄放不凈污了也 引面次。僧參。師引面示之。僧便去。師至暮問小師。適來僧在何處。小師曰。當時便去也。師曰。是即是。祇得一橛 問。如何是佛。師出舌示之。其僧禮謝。師曰。住住。你見甚麼便禮拜。曰謝和尚慈悲出舌相示。師曰。老僧近日舌上生瘡 僧到敲門。行者開門便出去。僧入禮拜問。如何是西來意。師曰。適來出去者是甚麼人。僧擬近前。師便推出閉卻門 曹山行腳時。問如何是毗盧師法身主。師曰。我若向你道。即別有也。曹山舉似洞山。洞曰。好個話頭。祇欠進語。何不問為甚麼不道。曹卻來進前語。師曰。若言我不道。即啞卻我口。若言我道。即謇卻我舌。曹山歸報。洞山洞深肯之。
杭州羅漢院宗徹禪師
湖州吳氏子。上堂。僧問。如何是祖師西來意。師曰。骨剉也(師對機。多用此語。時號骨剉和尚) 問。如是何南宗北宗。師曰。心為宗。曰還看教也無。師曰。教是心 問。性地
【現代漢語翻譯】 現代漢語譯本 一日，雪峰禪師找機會去拜訪（雲門）文偃禪師，敲門。文偃禪師打開門。雪峰禪師突然抓住文偃禪師的胸口，問道：『是凡夫還是聖人？』文偃禪師啐了一口，說：『你這野狐精！』便把雪峰禪師推出門外，關上了門。雪峰禪師說：『我也只是想認識你啊！』 （雲門）文偃禪師在除草的時候，問一個僧人：『你到哪裡去？』僧人回答說：『去禮拜西院。』當時竹子上有一條青蛇。文偃禪師指著蛇說：『想要認識西院的老野狐精嗎？就是這個。』 文偃禪師問道：『西院的這一片地，適合放什麼東西？』西院的僧人回答說：『適合放一個無相佛（沒有具體形象的佛）。』文偃禪師說：『好好的地被你放不乾淨的東西給玷污了。』 （雲門）文偃禪師在洗臉的時候，一個僧人來參拜。文偃禪師把臉湊過去給他看。僧人就離開了。文偃禪師到晚上問小沙彌：『剛才那個僧人在哪裡？』小沙彌說：『當時就走了。』文偃禪師說：『是這樣沒錯，但只得到了一部分。』 有人問：『什麼是佛？』文偃禪師伸出舌頭給他看。那個僧人禮拜感謝。文偃禪師說：『住住！你看到什麼就禮拜？』僧人回答說：『感謝和尚慈悲，伸出舌相來開示。』文偃禪師說：『老衲最近舌頭上生了瘡。』 一個僧人來敲門。行者（負責雜務的僧人）打開門就出去了。僧人進去禮拜，問道：『什麼是祖師西來意（達摩祖師從西方來到中國的目的）？』文偃禪師說：『剛才出去的那個人是什麼人？』僧人想要靠近，文偃禪師就把他推出門外，關上了門。 曹山禪師在行腳參訪時，問道：『什麼是毗盧師法身主（宇宙本體的體現者）？』文偃禪師說：『我如果向你說了，就變成另外的東西了。』曹山禪師把這件事告訴了洞山禪師。洞山禪師說：『好一個話頭，只是缺少進一步的提問。為什麼不問他為什麼不說呢？』曹山禪師又回來，進一步問道。文偃禪師說：『如果說我不說，就等於我啞口無言；如果說我說了，就等於我口吃。』曹山禪師回去報告，洞山禪師深深地認可了（雲門）文偃禪師的回答。
杭州羅漢院宗徹禪師
是湖州吳氏的兒子。上堂說法時，有僧人問道：『什麼是祖師西來意？』宗徹禪師回答說：『骨剉也（粉身碎骨）。』（宗徹禪師應對機鋒，多用這句話，當時人稱他為『骨剉和尚』）。有人問：『什麼是南宗北宗？』宗徹禪師說：『心為宗。』又問：『還看重經教嗎？』宗徹禪師說：『經教就是心。』又問：『性地（本性之地）……』
【English Translation】 English version One day, Xuefeng (a monk) waited for an opportunity to knock on the door of (Yunmen) Wenyan (a Zen master). The master opened the door. Xuefeng suddenly grabbed Wenyan's chest and asked, 'Is it a mortal or a saint?' The master spat and said, 'You wild fox spirit!' Then he pushed Xuefeng out and closed the door. Xuefeng said, 'I just want to know you!' While (Yunmen) Wenyan was weeding, he asked a monk, 'Where are you going?' The monk replied, 'I'm going to pay respects at the West Courtyard.' At that time, there was a green snake on the bamboo. Wenyan pointed to the snake and said, 'Do you want to know the old wild fox spirit of the West Courtyard? This is it.' Wenyan asked, 'What is suitable to put on this piece of land in the West Courtyard?' The monk from the West Courtyard replied, 'It is suitable to put a formless Buddha (a Buddha without a specific image).' Wenyan said, 'A good piece of land has been defiled by you with unclean things.' While (Yunmen) Wenyan was washing his face, a monk came to visit. Wenyan brought his face closer to show him. The monk then left. Wenyan asked the young novice in the evening, 'Where was that monk just now?' The young novice said, 'He left at that time.' Wenyan said, 'That's right, but he only got a part of it.' Someone asked, 'What is Buddha?' Wenyan stuck out his tongue to show him. The monk bowed in gratitude. Wenyan said, 'Stop, stop! What did you see that you are bowing to?' The monk replied, 'Thank you, Master, for compassionately showing the tongue sign.' Wenyan said, 'This old monk has sores on his tongue recently.' A monk came to knock on the door. The attendant (a monk in charge of chores) opened the door and went out. The monk entered, bowed, and asked, 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's purpose in coming to China)?' Wenyan said, 'Who was the one who went out just now?' The monk tried to approach, but Wenyan pushed him out and closed the door. When Caoshan (a Zen master) was traveling and visiting, he asked, 'What is the master of the Dharmakaya (the embodiment of the universal essence) of Vairocana Buddha?' Wenyan said, 'If I tell you, it will become something else.' Caoshan told Dongshan (a Zen master) about this. Dongshan said, 'That's a good topic, but it lacks further questioning. Why didn't you ask him why he didn't say it?' Caoshan came back and asked further. Wenyan said, 'If I say I don't say, it's like I'm mute; if I say I say, it's like I'm stuttering.' Caoshan went back to report, and Dongshan deeply acknowledged (Yunmen) Wenyan's answer.
Zen Master Zongche of Luohan Temple in Hangzhou
He was the son of the Wu family in Huzhou. When he ascended the Dharma hall to preach, a monk asked, 'What is the meaning of the Patriarch's coming from the West?' Zongche replied, 'Bone crushing.' (Zongche often used this phrase in response to sharp questions, and people at the time called him 'Bone Crushing Monk'). Someone asked, 'What is the Southern School and the Northern School?' Zongche said, 'The mind is the school.' He also asked, 'Do you still value the scriptures?' Zongche said, 'The scriptures are the mind.' He also asked, 'The nature ground (the ground of inherent nature)...'
多昏。如何了悟。師曰。煩云風捲。太虛廓清。曰如何得明去。師曰。一輪皎潔。萬里騰光。寂后塔于西北隅。梁貞明己卯。錢王廣其院。為安國寺。移師塔于大慈山。今寺塔並存。
相國裴休居士
字公美。河東聞喜人。守新安日。屬運祖初于嶺南黃檗山。舍眾入大安精舍。混跡勞侶。掃灑殿堂。公入寺燒香。主事祇接。因觀壁畫。乃問。是何圖相。主事對曰。高僧真儀。公曰。真儀可觀。高僧何在。主事無對。公曰。此間有禪客否。曰近有一僧。投寺執役。頗似禪者。公曰。可請來詢問得否。於是遽尋檗至。公睹之。欣然曰。休適有一問。諸德吝辭。今請上人代酬一語。檗曰。請相公垂問。公舉前話。檗朗聲曰。裴休。公應諾。檗曰。在甚麼處。公當下知旨。如獲髻珠。曰吾師真善知識也。示人克的若是。何故汩設於此乎。寺眾愕然。自此延入府署。執弟子禮。屢辭不已。復堅請住黃檗山。薦興祖道。有暇即躬入山。或請入州中。唯道是務。公既通徹祖意。復博綜教相。諸方咸謂公不浪出黃檗之門也。至遷鎮宣城。思艱瞻禮。仍創精藍。迎請居之。雖圭峰素為所重。未若歸心於黃檗尤為服膺者。又撰圭峰碑云。休與師於法為昆仲。于義為交友。于恩為善知識。于教為內外護。斯可見矣 圭峰。著禪源
【現代漢語翻譯】 現代漢語譯本 問：什麼是昏昧？如何才能了悟？ 師父說：煩惱的烏雲被風吹散，廣闊的天空自然清明。 問：如何才能明白去除昏昧？ 師父說：一輪明月皎潔無瑕，光芒照耀萬里。 （義玄禪師）圓寂后，塔建在寺院西北角。梁朝貞明己卯年間，錢王擴建寺院，改名為安國寺，並將義玄禪師的塔移到大慈山。如今寺院和塔都依然存在。
相國裴休居士（裴休，字公美，河東聞喜人） 裴休在新安任職時，正逢運祖禪師剛到嶺南黃檗山，離開大眾，進入大安精舍，混在勞作的僧侶中，負責打掃殿堂。裴休到寺里燒香，主事僧人接待了他。裴休看到墻上的壁畫，便問：『這是什麼圖畫？』 主事僧人回答說：『是高僧的畫像。』 裴休問：『畫像可以觀看，高僧在哪裡呢？』 主事僧人無言以對。裴休問：『這裡有禪僧嗎？』 主事僧人說：『最近有一位僧人，到寺里做雜役，看起來像個禪者。』 裴休問：『可以請他來問話嗎？』 於是立刻找到黃檗禪師。裴休見到他，欣喜地說：『我正好有一個問題，各位都不肯回答，現在請上人代為回答一句。』 黃檗禪師說：『請相公提問。』 裴休舉起之前的問題。黃檗禪師大聲喊道：『裴休！』 裴休應諾。 黃檗禪師問：『在什麼地方？』 裴休當下領悟了禪旨，如同得到了髻珠（比喻珍貴之物）。他說：『我的老師真是善知識啊！指示人如此透徹，為何要隱沒在這裡呢？』 寺里的僧眾都感到驚訝。從此以後，裴休將黃檗禪師請到府署，以弟子之禮相待，多次辭謝都未能阻止。後來又堅決請求黃檗禪師住在黃檗山，推薦他弘揚祖師之道。有空時就親自入山拜訪，或者請他到州里，只談論佛法。 裴休既通達了祖師的禪意，又廣泛研究了佛教經論，各方都說裴休沒有白出黃檗禪師的門下。後來裴休調任宣城，思念黃檗禪師，於是建立精舍，迎請他居住。雖然圭峰宗密禪師（Guifeng Zongmi）一向受到裴休的器重，但裴休歸心於黃檗禪師，更加敬佩他。裴休還撰寫了《圭峰碑》，說：『我與禪師在佛法上是昆仲，在道義上是朋友，在恩情上是善知識，在佛教上是內外的護法。』由此可見一斑。圭峰著有《禪源諸詮集都序》
【English Translation】 English version Question: What is delusion? How can one attain enlightenment? The Master said: The clouds of affliction are swept away by the wind, and the vast emptiness naturally becomes clear. Question: How can one understand and remove delusion? The Master said: A round moon is pure and bright, its light shines for myriad miles. After (Chan Master Yixuan's) passing, the pagoda was built in the northwest corner of the temple. During the Jimou year of the Zhenming era of the Liang Dynasty, King Qian expanded the temple and renamed it Anguo Temple, moving Chan Master Yixuan's pagoda to Mount Daci. Today, both the temple and the pagoda still exist.
Layman Pei Xiu, the Chancellor (Pei Xiu, courtesy name Gongmei, was from Wenxi in Hedong) When Pei Xiu was serving in Xin'an, it happened that Chan Master Yunzu had just arrived at Mount Huangbo in Lingnan, leaving the assembly and entering the Da'an Hermitage, mingling with the laboring monks, responsible for cleaning the halls. Pei Xiu went to the temple to burn incense, and the abbot received him. Pei Xiu saw the paintings on the wall and asked: 'What are these pictures?' The abbot replied: 'They are portraits of eminent monks.' Pei Xiu asked: 'The portraits can be viewed, but where are the eminent monks?' The abbot was speechless. Pei Xiu asked: 'Are there any Chan monks here?' The abbot said: 'Recently, there is a monk who came to the temple to do chores, and he seems like a Chan practitioner.' Pei Xiu asked: 'Can you please ask him to come and answer a question?' So they immediately found Chan Master Huangbo. When Pei Xiu saw him, he happily said: 'I happen to have a question, but everyone is reluctant to answer it. Now, I ask the Venerable One to answer it for me.' Chan Master Huangbo said: 'Please, Chancellor, ask your question.' Pei Xiu raised the previous question. Chan Master Huangbo shouted loudly: 'Pei Xiu!' Pei Xiu responded. Chan Master Huangbo asked: 'Where is it?' Pei Xiu immediately understood the essence of Chan, as if he had obtained a jewel on his head (a metaphor for something precious). He said: 'My teacher is truly a good advisor! He instructs people so thoroughly, why hide here?' The monks in the temple were all surprised. From then on, Pei Xiu invited Chan Master Huangbo to the government office, treating him with the respect of a disciple, and repeatedly refusing to decline. Later, he insisted on inviting Chan Master Huangbo to live on Mount Huangbo, recommending him to promote the way of the Patriarchs. When he had time, he would personally visit the mountain, or invite him to the state, only discussing the Dharma. Pei Xiu not only understood the Chan meaning of the Patriarchs, but also extensively studied Buddhist scriptures and treatises. All sides said that Pei Xiu did not leave Chan Master Huangbo's door in vain. Later, Pei Xiu was transferred to Xuan City, and missed Chan Master Huangbo, so he built a hermitage and invited him to live there. Although Chan Master Guifeng Zongmi had always been valued by Pei Xiu, Pei Xiu's devotion to Chan Master Huangbo was even more admirable. Pei Xiu also wrote the 'Guifeng Stele', saying: 'I and the Chan Master are brothers in the Dharma, friends in righteousness, good advisors in kindness, and internal and external protectors in Buddhism.' This can be seen from this. Guifeng wrote the 'Preface to the Collection of All Explanations of the Source of Chan'.
詮。原人論。及圓覺經疏。注法界觀。皆公為序 仍集黃檗語要。親書序引。冠于編首。留鎮山門。又親書大藏經五百函。迄今寶之。公篤志內典。深入法會。有發願文。傳於世。
長慶安禪師法嗣
益州大隨法真禪師
梓州王氏子。妙齡夙悟。決志尋師。于慧義寺。出家圓具。后南遊。初見藥山道吾云巖洞山。次至嶺外大溈會下。數載。食不至充。臥不求暖。清苦煉行。操履不群。溈深器之。一日問曰。阇黎在老僧此間。不曾問一轉話。師曰。教某甲向甚麼處下口。溈曰。何不道如何是佛。師便以手掩溈口。溈嘆曰。子真得其髓。從此名傳四海。爾後還蜀。寄錫天彭堋口龍山懷寺。于路旁煎茶普施三年。因往後山。見一古院。號大隨。群峰矗秀。澗水清冷。中有一樹。圍四丈餘。南開一門。中空無礙。不假斤斧。自然一庵。時目為木禪庵。師乃居之。十餘載影不出山。聲聞于外。四方學者。千里趨風。蜀主欽尚。遣使屢徴。師皆辭以老病。署神照大師 上堂。此性本來清凈。具足萬德。但以染凈二緣。而有差別。故諸聖悟之。一向凈用。而成覺道。凡夫迷之。一向染用。沒溺輪迴。其體不二。故不若云。無二無二分。無別無斷故。問劫火洞然。大千俱壞。未審這個壞不壞。師曰壞。曰恁么則隨他
【現代漢語翻譯】 現代漢語譯本： 詮（詮，闡釋）。原人論（原人論，討論人性本源的著作）。及圓覺經疏（圓覺經疏，對《圓覺經》的註釋）。注法界觀（注法界觀，對《法界觀》的註釋）。這些都由長慶禪師作序。他還收集了黃檗語要（黃檗語要，黃檗禪師的語錄），親自撰寫序言，放在書的最前面，留在寺廟裡。又親自書寫大藏經五百函（大藏經五百函，五百套大藏經），至今仍被寺廟珍藏。長慶禪師篤信佛法，深入佛理，寫有發願文，流傳於世。 長慶安禪師的法嗣 益州大隨法真禪師 梓州王氏之子。年少時就很有悟性，立志尋訪名師。在慧義寺出家並受具足戒。後來南遊，先拜訪了藥山、道吾、云巖、洞山等禪師，之後來到嶺外大溈禪師的門下，住了幾年。他生活清苦，吃飯不能吃飽，睡覺不求溫暖，清苦修行，品行與衆不同。大溈禪師非常器重他。一天，大溈禪師問道：『你在這裡這麼久，不曾問過我一句佛法。』法真禪師說：『我該從何處問起呢？』大溈禪師說：『為何不問什麼是佛？』法真禪師便用手摀住大溈禪師的嘴。大溈禪師感嘆道：『你真是得到了佛法的精髓。』從此法真禪師的名聲傳遍四海。之後他回到四川，住在天彭堋口龍山懷寺。在路旁施茶三年。後來前往後山，看到一座古老的寺院，名為大隨寺。群峰聳立，澗水清澈。寺中有一棵樹，樹幹周長四丈多，南面開了一個門，中間空空蕩蕩，沒有經過任何斧鑿，自然形成一個禪庵。當時人們稱之為木禪庵。法真禪師便住在那裡。十多年來，他隱居不出山，但他的名聲卻傳揚在外。四方學佛之人，不遠千里前來拜訪。蜀主非常欽佩他，多次派使者去請他，他都以年老多病為由拒絕了。蜀主授予他『神照大師』的稱號。法真禪師上堂說法：『這個自性本來清凈，具足萬德，只是因為染凈二緣，才有了差別。所以諸聖覺悟了它，一向用清凈的一面，成就了覺悟之道。凡夫迷惑了它，一向用染污的一面，沉溺於輪迴。它的本體沒有差別，所以不如說，無二無二分，無別無斷故。』有人問：『劫火洞然，大千世界都壞了，請問這個（自性）壞不壞？』法真禪師說：『壞。』那人說：『既然如此，那麼它也隨著（大千世界）壞滅了？』
【English Translation】 English version: Ch'üan (詮, Explanation), Yuan Ren Lun (原人論, On the Origin of Man), and Yuan Chueh Ching Shu (圓覺經疏, Commentary on the Sutra of Perfect Enlightenment), as well as the annotation of Fa Chieh Kuan (法界觀, Contemplation of the Dharmadhatu), all had prefaces written by Changqing (長慶). He also collected the Huang Po Yu Yao (黃檗語要, Essential Sayings of Huang Po), personally writing a preface to place at the beginning of the compilation, leaving it to be kept at the monastery. Furthermore, he personally transcribed five hundred cases of the Great Treasury Sutra (大藏經五百函, five hundred sets of the Great Treasury Sutra), which are still treasured to this day. Changqing was devoted to the inner teachings, deeply immersed in the Dharma assembly, and had a vow that was passed down through the generations. Successor of Chan Master Changqing An Chan Master Dasui Fazhen of Yizhou A son of the Wang family of Zizhou. At a young age, he possessed innate wisdom and resolved to seek out teachers. He left home at Huiyi Temple and received full ordination. Later, he traveled south, first visiting Chan Masters Yaoshan, Daowu, Yunyan, and Dongshan. Subsequently, he arrived at the assembly of Dawei (大溈) outside the mountains, where he stayed for several years. His food was often insufficient, and he did not seek warmth in his sleep, practicing diligently with purity and hardship, his conduct surpassing others. Dawei deeply valued him. One day, Dawei asked, 'You have been here with me for so long, yet you have never asked a single question about the Dharma.' The Master replied, 'Where should I begin?' Dawei said, 'Why not ask, 'What is Buddha?'' The Master immediately covered Dawei's mouth with his hand. Dawei exclaimed, 'You have truly grasped its essence!' From then on, the Master's name spread throughout the four seas. Later, he returned to Sichuan, residing at Longshan Huai Temple in Tianpeng Bengkou. He offered tea by the roadside for three years. Afterward, he went to the back mountain and saw an ancient temple named Dasui Temple. The surrounding peaks were towering and beautiful, and the mountain stream was clear and cold. In the middle of the temple was a tree with a circumference of over four zhang (丈, a unit of length), with a door opening to the south, empty and unobstructed in the middle, naturally forming a hermitage without the need for axes or chisels. At that time, it was called the Wooden Chan Hermitage. The Master resided there. For more than ten years, he remained secluded in the mountains, but his reputation spread far and wide. Scholars from all directions traveled thousands of miles to seek him out. The ruler of Shu admired him greatly and repeatedly sent envoys to invite him, but the Master declined, citing old age and illness. The ruler bestowed upon him the title 'Great Master Shenzhao'. The Master ascended the Dharma seat and said, 'This nature is originally pure, complete with myriad virtues, but it is differentiated by the two conditions of defilement and purity. Therefore, the sages awaken to it, using only its pure aspect to achieve the path of enlightenment. Ordinary people are deluded by it, using only its defiled aspect, drowning in the cycle of rebirth. Its essence is without difference, so it is better to say, 'No two, no non-two, no difference, no severance.' Someone asked, 'When the fire of the kalpa blazes, and the great chiliocosm is destroyed, I wonder if this (nature) is destroyed or not?' The Master said, 'It is destroyed.' The person said, 'If that is the case, then it also perishes with (the great chiliocosm)?'
去也。師曰。隨他去。僧不肯。後到投子舉前話。子遂裝香遙禮曰。西川古佛出世。謂其僧曰。汝速回去懺悔。僧回大隨。師已歿。僧再至投子。子亦遷化 問。如何是大人相。師曰。肚上不貼榜 問僧。甚處去。曰西山住庵去。師曰。我向東山頭喚汝。汝便來得么。曰不然。師曰。汝住庵未得 問。生死到來時如何。師曰。遇茶喫茶。遇飯吃飯。曰誰受供養。師曰。合取缽盂 庵側有一龜。僧問。一切眾生皮里骨。這個眾生為甚骨里皮。師拈草履。覆龜背上。僧無語 問。如何是諸佛法要。師舉拂子曰。會么。曰不會。師曰。麈尾拂子 問。如何是學人自己。師曰。是我自己。曰為甚麼卻是和尚自己。師曰。是汝自己 問。如何是大隨一面事。師曰。東西南北 問。佛法遍在一切處。教學人向甚麼處駐足。師曰。大海從魚躍。長空任鳥飛 問。父子至親。岐路各別時如何。師曰。為有父子 問。如何是無縫塔。師曰。高五尺。曰學人不會。師曰。鶻侖磚 問。和尚百年後法付何人。師曰。露柱火爐。曰還受也無。師曰。火爐露柱 行者領眾參。師問。參得底人。喚東作甚麼。曰不可喚作東。師咄曰。臭驢漢。不喚作東。喚作甚麼。者無語 問。如何是和尚家風。師曰。赤土畫簸箕。曰未審此理如何。師曰。簸箕有唇
【現代漢語翻譯】 現代漢語譯本： 僧人離去了。大隨和尚說：『隨他去吧。』僧人不肯。後來到了投子處，舉了之前和大隨和尚的對話。投子於是焚香遙拜說：『西川的古佛出世了。』對那個僧人說：『你快回去懺悔。』僧人回到大隨處，大隨和尚已經去世了。僧人再次到投子處，投子也圓寂了。 有人問：『如何是大人相？』大隨和尚說：『肚皮上不貼榜文。』 問僧人：『什麼地方去？』答：『西山住庵去。』大隨和尚說：『我向東山頭叫你，你便能來嗎？』答：『不能。』大隨和尚說：『你住庵還不到家。』 問：『生死到來時如何？』大隨和尚說：『遇茶喫茶，遇飯吃飯。』問：『誰受供養？』大隨和尚說：『把你的缽拿走。』 庵的旁邊有一隻烏龜。僧人問：『一切眾生都是皮里包骨，這隻眾生為什麼是骨里包皮？』大隨和尚拿起草鞋，蓋在烏龜背上。僧人無話可說。 問：『如何是諸佛法要？』大隨和尚舉起拂塵說：『會嗎？』答：『不會。』大隨和尚說：『這是麈尾拂子。』 問：『如何是學人自己？』大隨和尚說：『是我自己。』問：『為什麼卻是和尚自己？』大隨和尚說：『是汝自己。』 問：『如何是大隨的一面事？』大隨和尚說：『東西南北。』 問：『佛法遍在一切處，教人向什麼處駐足？』大隨和尚說：『大海從魚躍，長空任鳥飛。』 問：『父子至親，岐路各別時如何？』大隨和尚說：『因為有父子。』 問：『如何是無縫塔？』大隨和尚說：『高五尺。』答：『學人不會。』大隨和尚說：『鶻侖磚。』 問：『和尚百年後法付何人？』大隨和尚說：『露柱火爐。』問：『還接受嗎？』大隨和尚說：『火爐露柱。』 行者帶領大眾參拜。大隨和尚問：『參得透的人，叫東作什麼？』答：『不可喚作東。』大隨和尚呵斥說：『臭驢漢！不喚作東，喚作什麼？』那人無話可說。 問：『如何是和尚家風？』大隨和尚說：『赤土畫簸箕。』問：『不知此理如何？』大隨和尚說：『簸箕有唇。』
【English Translation】 English version: The monk departed. The Master said, 'Let him go.' The monk was unwilling. Later, he arrived at Touzi's place and recounted the previous conversation with Dasui. Touzi then burned incense and respectfully bowed from afar, saying, 'An ancient Buddha from Xichuan has appeared in the world.' He said to the monk, 'Quickly return and repent.' The monk returned to Dasui, but the Master had already passed away. The monk went to Touzi again, and Touzi had also passed away. Someone asked, 'What is the characteristic of a great person?' The Master said, 'No notice is posted on the belly.' He asked a monk, 'Where are you going?' The monk replied, 'I am going to live in a hermitage on the Western Mountain.' The Master said, 'If I call you from the Eastern Mountain peak, could you come?' The monk replied, 'No.' The Master said, 'You have not yet mastered living in a hermitage.' Someone asked, 'What happens when life and death arrive?' The Master said, 'When you encounter tea, drink tea; when you encounter rice, eat rice.' The monk asked, 'Who receives the offerings?' The Master said, 'Take away your bowl.' Beside the hermitage was a turtle. A monk asked, 'All sentient beings are bone inside skin; why is this sentient being skin inside bone?' The Master picked up a straw sandal and covered the turtle's back with it. The monk was speechless. Someone asked, 'What is the essential Dharma of all Buddhas?' The Master raised his whisk and said, 'Do you understand?' The monk replied, 'No, I don't.' The Master said, 'It is a deer-tail whisk.' Someone asked, 'What is the student's own self?' The Master said, 'It is my own self.' The monk asked, 'Why is it the Master's own self?' The Master said, 'It is your own self.' Someone asked, 'What is the one matter of Dasui?' The Master said, 'East, west, south, north.' Someone asked, 'The Buddha-dharma pervades all places; where should the student take a stand?' The Master said, 'The great sea allows fish to leap; the vast sky allows birds to fly.' Someone asked, 'When father and son are very close, what happens when they part on different roads?' The Master said, 'Because there is father and son.' Someone asked, 'What is a seamless pagoda?' The Master said, 'Five feet tall.' The monk replied, 'The student does not understand.' The Master said, 'A solid brick.' Someone asked, 'To whom will the Master entrust the Dharma after a hundred years?' The Master said, 'The pillar and the fire pit.' The monk asked, 'Will they receive it?' The Master said, 'The fire pit and the pillar.' A leader led the assembly to pay respects. The Master asked, 'What does someone who has penetrated it call east?' The monk replied, 'It cannot be called east.' The Master scolded, 'Stinking donkey! If it is not called east, what is it called?' The monk was speechless. Someone asked, 'What is the Master's family style?' The Master said, 'A winnowing basket drawn in red earth.' The monk asked, 'I do not understand this principle; how is it?' The Master said, 'The winnowing basket has lips.'
。米跳不出 問僧。講甚麼教法。曰百法輪。師拈杖曰。從何而起。曰從緣而起。師曰。苦哉苦哉 問僧。甚處去。曰哦嵋禮普賢去。師舉拂子曰。文殊普賢總在這裡。僧作圓相拋向后。乃禮拜。師喚侍者。取一貼茶與這僧 眾僧參次。師以口作患風勢曰。還有人醫得吾口么。眾僧競送藥以至。俗士聞之。亦多送藥。師並不受。七日後。師自摑口令正乃曰。如許多時。鼓這兩片皮。至今無人醫得。即端坐而逝。
韶州靈樹如敏禪師
閩人。廣主劉氏。奕世欽重。署知聖大師。僧問。佛法至理如何。師展手而已。問如何是和尚家風。師曰。千年田八百主。曰如何是千年田八百主。師曰。郎當屋舍沒人修 問。如何是西來意。師曰。童子莫徭兒。曰乞師指示。師曰。汝從䖍州來 問。是甚麼得恁么難會。師曰。火官頭上風車子 有尼。送瓷缽與師。師拓起問曰。這個出在甚麼。曰出在定州。師乃撲破。尼無語 問。和尚年多少。師曰。今日生來朝死。又問。和尚生緣甚麼處。師曰。日出東月落西 師四十餘年。化被嶺表。頗有異跡。廣主將興兵。躬入院。請師決臧否。師已先知。怡然坐化。主怒問知事曰。和尚何時得疾。對曰。不會有疾。適封一函子。合呈大王。主開函得一帖子。曰人天眼目。堂中上座。主
【現代漢語翻譯】 現代漢語譯本 『米跳不出』，有僧人問：『講的是什麼教法？』禪師回答：『百法輪（指佛法的各個方面）。』禪師拿起禪杖說：『從哪裡開始？』僧人回答：『從因緣而起。』禪師說：『苦啊苦啊！』 有僧人問：『您要去哪裡？』回答說：『去峨眉山朝拜普賢菩薩。』禪師舉起拂塵說：『文殊菩薩、普賢菩薩都在這裡。』僧人做了個圓相的手勢拋向身後，然後禮拜。禪師叫侍者：『拿一貼茶給這位僧人。』 眾僧依次參拜。禪師用口模仿患風病的樣子說：『還有人能醫治我的口嗎？』眾僧爭相送藥來，甚至世俗之人聽說了，也多有送藥來的。禪師都不接受。七天後，禪師自己打自己的嘴巴，使之恢復正常，然後說：『這麼長時間，鼓動這兩片嘴皮，至今沒有人能醫治。』隨即端坐而逝。
韶州靈樹如敏禪師
是閩地人。廣州的統治者劉氏，世代都對他欽佩尊重，授予『知聖大師』的稱號。有僧人問：『佛法至高的道理是什麼？』禪師只是展開手而已。問：『什麼是和尚您的家風？』禪師說：『千年田，八百主。』問：『什麼是千年田，八百主？』禪師說：『破敗的房屋沒人修理。』 問：『什麼是西來意（達摩祖師從西方帶來的禪宗真意）？』禪師說：『童子莫徭兒（指天真無邪）。』問：『請禪師指示。』禪師說：『你從虔州來。』 問：『是什麼這麼難以領會？』禪師說：『火官頭上的風車子（指難以捉摸）。』 有個尼姑，送瓷缽給禪師。禪師舉起來問：『這個出自哪裡？』回答說：『出自定州。』禪師就把它摔碎了。尼姑無話可說。 問：『和尚您多少歲了？』禪師說：『今天生來明天死。』又問：『和尚您出生在哪裡？』禪師說：『日出東，月落西。』 禪師四十多年來，教化普及嶺南一帶，頗有一些奇異的事蹟。廣州的統治者將要興兵，親自到寺院，請禪師決定事情的吉兇。禪師已經預先知道，安詳地坐化了。統治者憤怒地問知事僧：『和尚什麼時候得的病？』回答說：『沒聽說有病。』剛剛封好一個函子，應該呈給大王。統治者打開函子，得到一個帖子，上面寫著：『人天眼目，堂中上座。』統治者
【English Translation】 English version 『Rice cannot jump out.』 A monk asked: 『What Dharma (Buddhist teachings) are you teaching?』 The Chan master replied: 『The Hundred Dharma Wheels (referring to all aspects of the Buddha's teachings).』 The Chan master picked up his staff and said: 『Where does it begin?』 The monk replied: 『It arises from conditions (緣).』 The Chan master said: 『Suffering, suffering!』 A monk asked: 『Where are you going?』 He replied: 『To Mount Emei to pay homage to Bodhisattva Samantabhadra (普賢).』 The Chan master raised his whisk and said: 『Bodhisattva Manjusri (文殊), Bodhisattva Samantabhadra are all here.』 The monk made a circular gesture and threw it behind him, then bowed. The Chan master called to the attendant: 『Bring a packet of tea to this monk.』 The monks paid their respects in turn. The Chan master imitated the sound of someone suffering from a stroke and said: 『Is there anyone who can cure my mouth?』 The monks competed to send medicine, and even worldly people, upon hearing of it, sent medicine. The Chan master refused to accept any of it. After seven days, the Chan master slapped his own mouth, restoring it to normal, and then said: 『For so long, flapping these two pieces of skin, yet no one has been able to cure it.』 Then he sat upright and passed away.
Chan Master Rumin of Lingshu Temple in Shaozhou
He was a native of Min (Fujian). Liu, the ruler of Guangzhou, revered and respected him for generations, bestowing upon him the title 『Great Master Zhishèng (知聖).』 A monk asked: 『What is the ultimate principle of the Buddha-dharma?』 The Chan master simply spread out his hand. He asked: 『What is the style of your monastery?』 The Chan master said: 『A thousand mu (畝) of land, eight hundred owners.』 He asked: 『What is a thousand mu of land, eight hundred owners?』 The Chan master said: 『Dilapidated houses, no one repairs them.』 He asked: 『What is the meaning of the Westward Transmission (西來意, the meaning of Bodhidharma's transmission of Chan Buddhism from the West)?』 The Chan master said: 『A child, a Mo Yao child (童子莫徭兒, referring to innocence).』 He asked: 『Please instruct me, Master.』 The Chan master said: 『You come from Qianzhou.』 He asked: 『What is it that is so difficult to understand?』 The Chan master said: 『A windmill on the fire official's head (火官頭上的風車子, referring to something elusive).』 A nun sent a porcelain bowl to the Chan master. The Chan master held it up and asked: 『Where does this come from?』 She replied: 『It comes from Dingzhou.』 The Chan master then smashed it. The nun was speechless. He asked: 『How old are you, Master?』 The Chan master said: 『Born today, die tomorrow.』 He also asked: 『Where were you born, Master?』 The Chan master said: 『The sun rises in the east, the moon sets in the west.』 For more than forty years, the Chan master's teachings spread throughout the Lingnan region, and there were quite a few extraordinary events. The ruler of Guangzhou was about to raise troops and personally went to the monastery to ask the Chan master to determine the auspiciousness of the matter. The Chan master already knew in advance and passed away peacefully while sitting. The ruler angrily asked the monastery manager: 『When did the Chan master fall ill?』 He replied: 『I haven't heard of any illness.』 He had just sealed a letter, which should be presented to the Great King. The ruler opened the letter and found a note that read: 『The eye of humans and gods, the senior seat in the hall.』 The ruler
悟師旨。遂寢兵。乃召第一座。開堂說法。(即雲門也)龕塔葬儀。廣主具辦。謚靈樹禪師。真身塔焉。
福州靈云志勤禪師
本州長溪人也。初參溈山。因見桃華悟道。有偈曰。三十年來尋劍客。幾回落葉又抽枝。自從一見桃華后。直至如今更不疑。溈覽偈。詰其所悟。與之符契。曰從緣悟達。永無退失。善自護持(有僧舉似玄沙。沙云。諦當甚諦當。敢保老兄未徹在。眾疑此語。沙問地藏。我恁么道。汝作么生會。藏云。不是桂琛。即走殺天下人) 住後上堂。諸仁者。所有長短。儘是不常。且觀四時草木。葉落華開。何況塵劫來。天人七趣。地水火風。成壞輪轉。因果將盡。三惡道苦。毛髮不會添減。唯根蒂神識常存。上根者。遇善友伸明。當處解脫。便是道場。中下癡愚。不能覺照。沉迷三界。流轉生死。釋尊為伊天上人間。設教證明。顯發智道。汝等還會么。僧問。如何得出離生老病死。師曰。青山元不動。浮雲任去來 問。君王出陣時如何。師曰。春明門外不問長安。曰如何得覲天子。師曰。盲鶴下清池。魚從腳底過 問。如何是佛法大意。師曰。驢事未去。馬事到來。曰學人不會。師曰。彩氣夜常動。精靈日少逢 雪峰有偈送雙峰。末句曰。雷罷不停聲。師別曰。雷震不聞聲。峰聞乃曰。
【現代漢語翻譯】 現代漢語譯本：悟師父的旨意，於是停止戰事。然後召集第一座（指雲門文偃禪師），開堂說法。龕和塔的葬禮，由廣主全部辦理，謚號為靈樹禪師，真身安葬在塔中。
福州靈云志勤禪師
是本州長溪人。最初參拜溈山靈佑禪師，因為見到桃花而悟道。作偈說：『三十年來尋劍客，幾回落葉又抽枝。自從一見桃花后，直至如今更不疑。』溈山靈佑禪師看了偈語，盤問他所悟到的，與他的見解相符契。說：『從因緣悟達，永遠不會退失。好好守護保持。』（有僧人把這件事告訴玄沙師備禪師，玄沙說：『確實是確實，但我敢保證這位老兄還沒有徹底領悟。』眾人疑惑這句話。玄沙問地藏桂琛禪師：『我這樣說，你作何理解？』地藏說：『不是桂琛，就會讓天下人都被誤導。』）
住持後上堂說法：『各位仁者，所有長短，都是不常的。且看四季草木，葉落花開。何況塵劫以來，天人七趣，地水火風，成壞輪轉，因果將盡。三惡道苦，毛髮也不會添減。唯有根蒂神識常存。上根之人，遇到善友開導，當下解脫，便是道場。中下愚癡之人，不能覺照，沉迷三界，流轉生死。釋尊爲了他們，在天上人間，設教證明，顯發智道。你們會了嗎？』有僧人問：『如何才能出離生老病死？』禪師說：『青山原本不動，浮雲任其來去。』問：『君王出征時如何？』禪師說：『春明門外不問長安。』說：『如何才能覲見天子？』禪師說：『盲鶴下清池，魚從腳底過。』問：『如何是佛法大意？』禪師說：『驢事未去，馬事到來。』說：『學人不會。』禪師說：『彩氣夜常動，精靈日少逢。』雪峰義存禪師有偈送給雙峰，末句說：『雷罷不停聲。』禪師另外說：『雷震不聞聲。』雪峰義存禪師聽了就說：
【English Translation】 English version: He understood the master's intention and ceased the war. Then he summoned the First Seat (referring to Yunmen Wenyan), and opened the Dharma hall to preach. The Guang ruler provided everything for the stupa and funerary rites, bestowing the posthumous title 'Chan Master Lingshu (Spiritual Tree),' and his true body was enshrined in the stupa.
Chan Master Lingyun Zhiqin of Fuzhou
Was a native of Changxi in this prefecture. He initially visited Weishan Lingyou (Mount Wei), and attained enlightenment upon seeing peach blossoms. He composed a verse saying: 'For thirty years, I've sought the swordsman, how many times have leaves fallen and branches sprouted again. Since seeing the peach blossoms, I've had no further doubts until now.' Weishan Lingyou examined the verse and questioned him about his understanding, which aligned with his own. He said, 'Enlightenment from conditions will never be lost. Cherish and maintain it well.' (A monk related this to Xuansha Shibei, who said, 'Indeed it is indeed, but I dare say this old brother has not thoroughly penetrated it.' The assembly doubted this statement. Xuansha asked Dizang Guichen, 'What do you make of my saying?' Dizang said, 'If it were not Guichen, it would mislead everyone under heaven.')
After residing there, he ascended the Dharma hall and said: 'Dear friends, all lengths and shorts are impermanent. Observe the grasses and trees of the four seasons, leaves falling and flowers blooming. How much more so the heavens and humans of the seven realms since countless kalpas, the earth, water, fire, and wind, forming, decaying, and revolving, the causes and effects nearing their end. The suffering of the three evil paths will not increase or decrease by a hair's breadth. Only the root essence and consciousness constantly remain. Those of superior faculties, encountering virtuous friends who clarify, attain liberation on the spot, and that is the bodhimanda (place of enlightenment). Those of middling and inferior faculties, foolish and ignorant, are unable to awaken and illuminate, sinking into the three realms, transmigrating through birth and death. Shakyamuni Buddha, for their sake, established teachings in the heavens and human realm, proving and revealing the path of wisdom. Do you understand?' A monk asked, 'How can one escape birth, old age, sickness, and death?' The master said, 'The green mountains remain still, the floating clouds come and go as they please.' Asked, 'How is it when the king goes to battle?' The master said, 'Outside Chunming Gate, one does not ask about Chang'an.' Said, 'How can one have an audience with the Son of Heaven?' The master said, 'A blind crane descends into a clear pond, fish pass beneath its feet.' Asked, 'What is the great meaning of the Buddha-dharma?' The master said, 'The donkey's business has not gone, the horse's business arrives.' Said, 'This student does not understand.' The master said, 'Colored vapors often move at night, spirits are rarely encountered by day.' Xuefeng Yicun had a verse to send to Shuangfeng, the last line saying, 'The thunder ceases but the sound does not stop.' The master separately said, 'The thunder roars but no sound is heard.' Xuefeng Yicun heard this and said:
靈雲山頭古月現。峰后問曰。古人道前三三后三三。意旨如何。師曰。水中魚天上鳥。峰曰。意作么生。師曰。高可射兮深可釣 僧問。諸方悉皆雜食。未審和尚如何。師曰。獨有閩中異。雄雄鎮海涯 問。久戰沙場。為甚麼功名不就。師曰。君王有道三邊靜。何勞萬里筑長城。曰罷卻干戈。束手歸朝時如何。師曰。慈雲普潤無邊剎。枯樹無華爭奈何 長生問。混沌未分時。含生何來。師曰。如露柱懷胎。曰分后如何。師曰。如片云點太清。曰未審太清還受點也無。師不答。曰恁么則含生不來也。師亦不答。曰直得純清絕點時如何。師曰。猶是真常流注。曰如何是真常流注。師曰。似鏡長明。曰向上更有事也無。師曰有。曰如何是向上事。師曰。打破鏡來。與汝相見 僧問。如何是西來意。師曰。井底種林檎。曰學人不會。師曰。今年桃李貴。一顆直千金 問。摩尼珠不隨眾色。未審作何色。師曰白色。曰恁么則隨眾色也。師曰。趙璧本無瑕。相如誑秦主 問僧。甚處去。曰雪峰去。師曰。我有一信。寄雪峰得么。曰便請。師脫只履。拋向面前。僧便去至雪峰。峰問。甚處來。曰靈云來。峰曰。靈雲安否。曰有一信相寄。峰曰。在那裡。僧脫只履。拋向峰面前。峰休去。
福州壽山師解禪師
嘗參洞山。
【現代漢語翻譯】 現代漢語譯本 靈雲山頭顯現出古月（指禪宗的頓悟）。有僧人在靈雲山峰后問道：『古人說前三三后三三，意旨是什麼？』師父回答：『水中的魚，天上的鳥。』僧人問：『這是什麼意思？』師父回答：『高處可以射箭，深處可以垂釣。』 有僧人問：『各方叢林都吃雜食，不知道和尚您如何？』師父說：『只有閩中與衆不同，雄踞海邊。』 有僧人問：『久經沙場，為什麼功名沒有成就？』師父說：『君王英明國家太平，何必萬里修築長城。』僧人說：『如果停止戰爭，束手歸朝時如何？』師父說：『慈雲普降滋潤無邊的世界，枯樹沒有花朵又能怎麼樣呢？』 長生問：『混沌未開的時候，眾生從哪裡來？』師父說：『如同露柱懷孕。』長生問：『開天闢地之後呢？』師父說：『如同片云點綴天空。』長生問：『不知道天空還會被點綴嗎？』師父不回答。長生說：『那麼眾生就沒有來處了。』師父也不回答。長生說：『直到純凈無染的時候如何？』師父說：『仍然是真常的流注。』長生問：『什麼是真常的流注？』師父說：『如同鏡子長久光明。』長生問：『向上還有更高的境界嗎？』師父說：『有。』長生問：『什麼是向上的境界？』師父說：『打破鏡子，與你相見。』 有僧人問：『什麼是西來意（指禪宗的真諦）？』師父說：『井底種植林檎。』僧人說：『弟子不明白。』師父說：『今年桃李昂貴，一顆價值千金。』 有僧人問：『摩尼珠（象徵佛性）不隨眾色而變，那它是什麼顏色？』師父說：『白色。』僧人說：『這樣就隨眾色而變了。』師父說：『趙璧（指和氏璧）本來沒有瑕疵，藺相如欺騙秦王。』 師父問僧人：『去哪裡？』僧人說：『去雪峰。』師父說：『我有一封信，可以寄給雪峰嗎？』僧人說：『請便。』師父脫下一隻鞋子，扔到僧人面前。僧人便去了雪峰。雪峰問：『從哪裡來？』僧人說：『從靈云來。』雪峰說：『靈雲安好嗎？』僧人說：『有一封信要寄。』雪峰說：『在哪裡？』僧人脫下一隻鞋子，扔到雪峰面前。雪峰便不再追問。 福州壽山師解禪師 曾經參拜洞山。
【English Translation】 English version At the peak of Lingyun Mountain, the ancient moon (referring to the enlightenment in Zen Buddhism) appears. A monk asked from behind the peak: 'The ancients said 'three-three before, three-three after,' what is the meaning of this?' The master replied: 'Fish in the water, birds in the sky.' The monk asked: 'What does that mean?' The master replied: 'The high can be shot, the deep can be fished.' A monk asked: 'All monasteries eat mixed food, I wonder what is your practice, Master?' The master said: 'Only Minzhong is different, heroically guarding the sea.' A monk asked: 'Having fought on the battlefield for a long time, why has merit not been achieved?' The master said: 'The ruler is wise and the country is peaceful, why bother building the Great Wall for thousands of miles?' The monk said: 'If the war ceases, what happens when surrendering to the court?' The master said: 'The compassionate clouds universally moisten the boundless world, what can be done if the withered trees have no flowers?' Chang Sheng asked: 'When chaos had not yet separated, where did sentient beings come from?' The master said: 'Like a dew pillar conceiving a child.' Chang Sheng asked: 'What about after the separation of heaven and earth?' The master said: 'Like a wisp of cloud dotting the sky.' Chang Sheng asked: 'I wonder if the sky can still be dotted?' The master did not answer. Chang Sheng said: 'Then sentient beings have no origin.' The master also did not answer. Chang Sheng said: 'What about when it is purely clear and without any impurity?' The master said: 'It is still the flow of true constancy.' Chang Sheng asked: 'What is the flow of true constancy?' The master said: 'Like a mirror that is always bright.' Chang Sheng asked: 'Is there anything higher beyond this?' The master said: 'Yes.' Chang Sheng asked: 'What is the higher state?' The master said: 'Break the mirror and meet you.' A monk asked: 'What is the meaning of the Westward Journey (referring to the essence of Zen Buddhism)?' The master said: 'Planting crabapples at the bottom of a well.' The monk said: 'This disciple does not understand.' The master said: 'This year peaches and plums are expensive, one is worth a thousand gold.' A monk asked: 'The Mani pearl (symbolizing Buddha-nature) does not change with the colors, what color is it?' The master said: 'White.' The monk said: 'Then it changes with the colors.' The master said: 'The Zhao jade (referring to the He Shi Bi jade) originally had no flaws, Lin Xiangru deceived the King of Qin.' The master asked the monk: 'Where are you going?' The monk said: 'Going to Xuefeng.' The master said: 'I have a letter, can you send it to Xuefeng?' The monk said: 'Please do.' The master took off one shoe and threw it in front of the monk. The monk then went to Xuefeng. Xuefeng asked: 'Where did you come from?' The monk said: 'From Lingyun.' Xuefeng said: 'Is Lingyun well?' The monk said: 'I have a letter to send.' Xuefeng said: 'Where is it?' The monk took off one shoe and threw it in front of Xuefeng. Xuefeng stopped asking. Zen Master Shijie of Shoushan in Fuzhou Once visited Dongshan.
山問。阇黎生緣何處。師曰。和尚若實問。某甲即是閩中人。曰汝父名甚麼。師曰。今日蒙和尚致此一問。直得忘前失后 住後上堂。諸上座。幸有真實言語。相勸諸兄弟。合各自體悉。凡聖情盡。體露真常。但一時卸卻從前虛妄。攀緣塵垢。心如空虛相似。他時後日。合識得些子好惡 閩帥問壽山。年多少。師曰。與虛空齊年。曰虛空年多少。師曰。與壽山齊年。
饒州峣山和尚
僧問。如何是西來意。師曰。仲冬嚴寒 問。如何是和尚深深處。師曰。待汝舌頭落地。即向汝道 問。如何是丈六金身。師曰。判官斷案相公改 長慶問。從上宗乘。此間如何言論。師曰。有愿不負先聖。慶曰。不負先聖作么生。師曰。不露。慶曰恁么則請師領話。師曰。甚麼處去來。慶曰。祇者甚麼處去來。師噓一噓。
泉州國歡崇福院文矩慧日禪師
福州黃氏子。生而有異。及長為縣獄卒。每每棄役。往神光觀及西院安二處。吏不能禁。后謁萬歲塔譚空。落髮。不披袈裟。不受具戒。唯以雜彩為掛子。復謁觀。觀曰。我非汝師。汝禮西院去。師攜一小青竹杖。入西院法堂。院遙見笑曰。入涅槃堂去。師應諾輪竹杖而入。時有五百許僧。染時疾。師以杖次第點之。各隨點而起。閩王禮重。創院以居之。厥後頗
【現代漢語翻譯】 現代漢語譯本 山問：阇黎（Acharya，阿阇梨，意為導師）生於何處？ 師父說：和尚如果真的想問，我就是閩中人。 （山）問：你父親叫什麼名字？ 師父說：今天蒙和尚您這樣一問，我簡直是忘前失后。 （壽山）住持之後上堂說法：各位上座，幸好有真實的言語，勸告各位同修，應當各自體會明白。凡夫和聖人的情執都消盡，本體顯露出真常。只要一時卸下從前的虛妄，攀緣塵垢，心像空虛一樣，他時後日，自然會辨識一些好壞。 閩帥問壽山：你多少歲了？ 師父說：與虛空同歲。 （閩帥）問：虛空多少歲了？ 師父說：與壽山同歲。
饒州峣山和尚
僧人問：如何是西來意（Bodhidharma's intention，達摩祖師西來的真意）？ 師父說：仲冬嚴寒。 問：如何是和尚深深處？ 師父說：等你舌頭落地，我就告訴你。 問：如何是丈六金身（sixteen-foot golden body of the Buddha，佛的丈六金身）？ 師父說：判官斷案相公改。 長慶問：從上宗乘，此間如何言論？ 師父說：有愿不負先聖。 （長慶）問：不負先聖作么生？ 師父說：不露。 （長慶）問：恁么則請師領話。 師父說：甚麼處去來？ （長慶）問：祇者甚麼處去來？ 師父噓一噓。
泉州國歡崇福院文矩慧日禪師
（文矩慧日禪師是）福州黃氏之子，生來就與衆不同。長大后做了縣裡的獄卒，常常拋棄差役，前往神光觀和西院安二處。官吏無法禁止。後來拜謁萬歲塔譚空，落髮。不披袈裟，不受具戒，只用雜色的綵綢做掛飾。又去拜謁神光觀，神光觀的住持說：我不是你的老師，你到西院去吧。禪師拿著一根小青竹杖，進入西院的法堂。西院的住持遠遠地看見他，笑著說：入涅槃堂去。禪師應諾一聲，輪著竹杖走了進去。當時有五百多僧人，染上了時疫，禪師用竹杖依次點觸他們，各人隨著點觸而痊癒。閩王非常敬重他，建立寺院讓他居住。此後頗...
【English Translation】 English version （A monk） asked: Where did Acharya (teacher) come from? The master said: If you really want to know, I am from Minzhong. （The monk） asked: What is your father's name? The master said: Today, receiving this question from you, I have completely forgotten the past and the future. （Shoushan） After residing in the monastery, he ascended the Dharma hall and said: Esteemed assembly, fortunately, there are truthful words to advise all fellow practitioners. Each of you should comprehend this for yourselves. When the emotional attachments of both ordinary beings and sages are exhausted, the true and constant nature will be revealed. Simply discard the previous delusions and clinging to worldly defilements. Let your mind be like empty space. In the future, you will naturally be able to discern good from bad. The military governor of Min asked Shoushan: How old are you? The master said: The same age as the void. （The military governor） asked: How old is the void? The master said: The same age as Shoushan.
The monk Yaoshan of Raozhou
A monk asked: What is the meaning of Bodhidharma's intention (the meaning of the Patriarch's coming from the West)? The master said: The depth of winter is severely cold. （A monk） asked: What is the master's deepest place? The master said: When your tongue falls to the ground, I will tell you. （A monk） asked: What is the sixteen-foot golden body of the Buddha? The master said: The judge pronounces the verdict, and the minister changes it. Changqing asked: Regarding the ancestral vehicle, how should it be discussed here? The master said: I vow not to fail the former sages. （Changqing） asked: How do you not fail the former sages? The master said: I do not reveal it. （Changqing） asked: In that case, please guide me with your words. The master said: Where are you coming from? （Changqing） asked: Just where are you coming from? The master sighed.
Zen Master Wenju Huiri of Chongfu Temple in Quanzhou
（Zen Master Wenju Huiri was） a son of the Huang family of Fuzhou, born with extraordinary qualities. When he grew up, he became a prison guard in the county, often abandoning his duties to go to the Shenguang Temple and the Xi Yuan An two places. The officials could not stop him. Later, he visited Tankong at the Wansui Pagoda and had his head shaved. He did not wear a kasaya or receive the full precepts, only using colorful silk as ornaments. He then visited Shenguang Temple, and the abbot of Shenguang Temple said: I am not your teacher, you should go to the West Courtyard. The Zen master took a small green bamboo staff and entered the Dharma hall of the West Courtyard. The abbot of the West Courtyard saw him from afar and said with a smile: Go to the Nirvana Hall. The Zen master agreed and entered, twirling his bamboo staff. At that time, there were more than five hundred monks suffering from an epidemic. The Zen master touched them one by one with his staff, and each of them recovered as they were touched. The Prince of Min greatly respected him and built a temple for him to reside in. Thereafter, quite...
多靈蹟。唐乾寧中示滅。
臺州浮江和尚
雪峰領眾到問。即今有二百人。寄此過夏。得么。師將拄杖畫一畫曰。著不得即道。峰休去。
潞州淥水和尚
僧問。如何是祖師西來意。師曰。還見庭前華藥欄么。僧無語。
廣州文殊院圓明禪師
福州陳氏子。參大溈得旨。后造雪峰請益。法無異味。嘗游五臺山。睹文殊化現。乃隨方建院。以文殊為額。開寶中。樞密使李崇矩。巡護南方。因入院。睹地藏菩薩像。問僧。地藏何以展手。僧曰。手中珠。被賊偷卻也。李卻問師。既是地藏。為甚麼遭賊。師曰。今日捉下也。李禮謝之。淳化年示滅。壽一百三十有六。
趙州諗禪師法嗣
洪州新興嚴陽善信禪師
初參趙州。問一物不將來時如何。州曰。放下著。師曰。既是一物不將來。放下個甚麼。州曰。放不下擔取去。師于言下大悟 住后。僧問。如何是佛。師曰土塊。曰如何是法。師曰。地動也。曰如何是僧。師曰。吃粥吃飯 問。如何是新興水。師曰。面前江里 問。如何是應物現形。師曰。與我拈床子過來。師嘗有一蛇一虎隨從。手中與食。
楊州光孝院慧覺禪師
僧問。覺華才綻。遍滿娑婆。祖印西來。合談何事。師曰。情生智隔。曰此是教
【現代漢語翻譯】 現代漢語譯本 多靈蹟。唐乾寧年間示寂。
臺州浮江和尚
雪峰禪師帶領僧眾前來請教。問道：『現在有兩百人，想在這裡過夏天，可以嗎？』浮江和尚拿起拄杖畫了一下，說：『如果不能安住，就離開吧。』雪峰禪師便離開了。
潞州淥水和尚
有僧人問：『如何是祖師西來意？』淥水和尚說：『你看見庭前的花葯欄了嗎？』僧人無言以對。
廣州文殊院圓明禪師
圓明禪師是福州陳氏之子，參訪大溈禪師后領悟旨意。後來又去雪峰禪師處請教，發現佛法並無不同。他曾遊歷五臺山，親眼見到文殊菩薩顯化，於是隨處建立寺院，並以『文殊』為寺院名稱。開寶年間，樞密使李崇矩巡視南方，來到文殊院，看到地藏菩薩像，便問僧人：『地藏菩薩為什麼伸出手？』僧人回答：『手中的寶珠，被賊偷走了。』李崇矩反問圓明禪師：『既然是地藏菩薩，為什麼會被賊偷？』圓明禪師說：『今天已經抓到賊了。』李崇矩行禮感謝。淳化年間圓明禪師示寂，享年一百三十六歲。
趙州諗禪師法嗣
洪州新興嚴陽善信禪師
善信禪師最初參訪趙州禪師，問道：『一物不帶來時，如何是好？』趙州禪師說：『放下著。』善信禪師說：『既然是一物不帶來，放下什麼？』趙州禪師說：『放不下，就擔著走。』善信禪師在言下大悟。住持寺院后，有僧人問：『如何是佛？』善信禪師說：『土塊。』問：『如何是法？』善信禪師說：『地動也。』問：『如何是僧？』善信禪師說：『吃粥吃飯。』問：『如何是新興水？』善信禪師說：『面前江里。』問：『如何是應物現形？』善信禪師說：『與我把床子拿過來。』善信禪師曾有一條蛇和一隻老虎跟隨，他會用手餵它們食物。
楊州光孝院慧覺禪師
有僧人問：『覺華才綻，遍滿娑婆（S婆，指我們所處的世界）。祖印西來，合談何事？』慧覺禪師說：『情生智隔。』僧人說：『此是教（指佛教的教義）。』
【English Translation】 English version Many miraculous events occurred. He passed away during the Qianning era of the Tang Dynasty.
The Monk Fujing of Taizhou
Zen Master Xuefeng led his assembly to inquire. He asked, 'We have two hundred people here who wish to spend the summer. Is that permissible?' The Master drew a line with his staff and said, 'If you cannot settle, then leave.' Xuefeng then departed.
The Monk Lushui of Luzhou
A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The Master said, 'Do you see the flower and herb garden in front of the courtyard?' The monk was speechless.
Zen Master Yuanming of Wenshu Monastery in Guangzhou
Zen Master Yuanming was a son of the Chen family from Fuzhou. He attained the essence after visiting Zen Master Dawei. Later, he went to Xuefeng to seek further instruction, finding that the Dharma had no different flavor. He once traveled to Mount Wutai and witnessed the manifestation of Manjusri (Wenshu, the Bodhisattva of Wisdom). Thereupon, he built monasteries wherever he went, naming them 'Wenshu'. During the Kaibao era, the Privy Councilor Li Chongju inspected the South and visited the monastery. Upon seeing the statue of Ksitigarbha (Dizang, the Bodhisattva of the Great Vow), he asked the monk, 'Why does Ksitigarbha extend his hand?' The monk replied, 'The pearl in his hand has been stolen by a thief.' Li then asked the Master, 'Since he is Ksitigarbha, why was he robbed?' The Master said, 'The thief has been caught today.' Li bowed and thanked him. Yuanming passed away during the Chunhua era at the age of one hundred and thirty-six.
Lineage of Zen Master Zhaozhou Congshen
Zen Master Yanyang Shanxin of Xinxing in Hongzhou
Shanxin initially visited Zen Master Zhaozhou and asked, 'What is it like when not a single thing is brought?' Zhaozhou said, 'Put it down.' Shanxin said, 'Since not a single thing is brought, what is there to put down?' Zhaozhou said, 'If you cannot put it down, then carry it away.' Shanxin had a great awakening upon hearing these words. After residing in the monastery, a monk asked, 'What is Buddha?' Shanxin said, 'A clod of earth.' He asked, 'What is Dharma?' Shanxin said, 'The earth moves.' He asked, 'What is Sangha?' Shanxin said, 'Eating congee and rice.' He asked, 'What is the water of Xinxing?' Shanxin said, 'The river in front of you.' He asked, 'What is responding to things and manifesting forms?' Shanxin said, 'Bring the bed over here for me.' Shanxin once had a snake and a tiger following him, and he would feed them food by hand.
Zen Master Huijue of Guangxiao Monastery in Yangzhou
A monk asked, 'When the flower of enlightenment just blooms, it fills the Saha (Saha, the world we live in). When the Patriarch's seal comes from the West, what should we discuss?' Zen Master Huijue said, 'Affection arises, and wisdom is separated.' The monk said, 'This is the teaching (referring to Buddhist teachings).'
意。師曰。汝披甚麼衣服 問。一棒打破虛空時如何。師曰。困即歇去 師問相國宋齊丘曰。還會道么。宋曰。若是道。也著不得。師曰。是有著不得。是無著不得。宋曰。總不恁么。師曰。著不得底聻。宋無對 師領眾出。見露柱乃合掌曰。不審世尊僧曰。和尚是露柱。師曰。啼得血流無用處。不如緘口過殘春 舟次。僧問。遠遠投師。師意如何。師曰。官家嚴切。不許安排。曰豈無方便。師曰。且向火倉里一宿 師到崇壽。法眼問。近離甚處。師曰趙州。眼曰。承聞趙州有庭前柏樹子話。是否。師曰無。眼曰。往來皆謂。僧問如何是祖師西來意。州曰庭前柏樹子。上座何得言無。師曰。先師實無此語。和尚莫謗先師好 士問。爭奈老何。師曰。年多少。曰八十也。師曰。可謂老矣。曰究竟如何。師曰。直至千歲也未在 俗士問。某甲平生殺牛。還有罪否。師曰無罪。曰為甚麼無罪。師曰。殺一個還一個。
隴州國清院奉禪師
僧問。祖意教意。是同是別。師曰。雨滋三草秀。春風不褁頭。曰畢竟是一是二。師曰。祥雲競起。巖洞不虧 問。如何是和尚家風。師曰。檯盤椅子。火爐牕牖 問。如何是出家人。師曰。銅頭鐵額。鳥觜鹿身。曰如何是出家人本分事。師曰。早起不審。夜間珍重 問。牛頭未
【現代漢語翻譯】 意。（指：什麼是祖師西來之意）師（指：奉禪師）曰：『你披的是什麼衣服？』 問：『一棒打破虛空時如何？』師曰：『困了就歇著去。』 師問相國宋齊丘曰：『會道嗎？』宋曰：『若是道，也著不得。』師曰：『是有著不得，是無著不得？』宋曰：『總不恁么。』師曰：『著不得底聻？』宋無對。 師領眾而出，見露柱，乃合掌曰：『不審世尊（指：佛陀）。』僧曰：『和尚是露柱。』師曰：『啼得血流無用處，不如緘口過殘春。』 舟行途中，僧問：『遠遠投師，師意如何？』師曰：『官家嚴切，不許安排。』曰：『豈無方便？』師曰：『且向火倉里一宿。』 師到崇壽，法眼（指：法眼文益禪師）問：『近離甚處？』師曰：『趙州。』眼曰：『承聞趙州有庭前柏樹子話，是否？』師曰：『無。』眼曰：『往來皆謂，僧問如何是祖師西來意，州曰庭前柏樹子。上座何得言無？』師曰：『先師實無此語，和尚莫謗先師好。』 士問：『爭奈老何？』師曰：『年多少？』曰：『八十也。』師曰：『可謂老矣。』曰：『究竟如何？』師曰：『直至千歲也未在。』 俗士問：『某甲平生殺牛，還有罪否？』師曰：『無罪。』曰：『為甚麼無罪？』師曰：『殺一個還一個。』
隴州國清院奉禪師
僧問：『祖意（指：祖師之意）教意（指：佛教教義），是同是別？』師曰：『雨滋三草秀，春風不褁頭。』曰：『畢竟是一是二？』師曰：『祥雲競起，巖洞不虧。』 問：『如何是和尚家風？』師曰：『檯盤椅子，火爐牕牖。』 問：『如何是出家人？』師曰：『銅頭鐵額，鳥觜鹿身。』曰：『如何是出家人本分事？』師曰：『早起不審，夜間珍重。』 問：『牛頭（指：牛頭法融禪師）未
【English Translation】 Intention. (Referring to: What is the meaning of the Patriarch's coming from the West?) The Master (Referring to: Feng Chanshi) said, 'What kind of clothes are you wearing?' Asked, 'What happens when a staff breaks through the void?' The Master said, 'If you are tired, go rest.' The Master asked the Chancellor Song QiQiu, 'Do you understand the Dao?' Song said, 'If it is the Dao, it cannot be attached to.' The Master said, 'Is it that it cannot be attached to being, or cannot be attached to non-being?' Song said, 'It's not like that at all.' The Master said, 'What is it that cannot be attached to?' Song had no answer. The Master led the assembly out and, seeing a pillar, put his palms together and said, 'I do not understand the World Honored One (Referring to: Buddha).' A monk said, 'The Master is the pillar.' The Master said, 'Crying blood is useless; it is better to keep silent and pass the remaining spring.' On the boat, a monk asked, 'Coming from afar to seek the Master, what is the Master's intention?' The Master said, 'The government is strict and does not allow arrangements.' The monk said, 'Is there no expedient means?' The Master said, 'Spend the night in the fire store.' The Master arrived at Chongshou, and Fayan (Referring to: Fayan Wenyi Chanshi) asked, 'Where did you recently depart from?' The Master said, 'Zhaozhou.' Fayan said, 'I heard that Zhaozhou has the story of the cypress tree in the courtyard; is that so?' The Master said, 'No.' Fayan said, 'Everyone who comes and goes says that a monk asked what the meaning of the Patriarch's coming from the West was, and Zhaozhou said it was the cypress tree in the courtyard. Why does the Venerable say there is none?' The Master said, 'The late Master truly did not have these words; Venerable, please do not slander the late Master.' A scholar asked, 'What to do with old He?' The Master said, 'How old is he?' The scholar said, 'Eighty years old.' The Master said, 'He can be called old.' The scholar said, 'What is the ultimate outcome?' The Master said, 'Even reaching a thousand years is not enough.' A layman asked, 'I have been slaughtering cows all my life; is there any sin?' The Master said, 'No sin.' The layman said, 'Why is there no sin?' The Master said, 'Kill one, repay one.'
Feng Chanshi of Guoqing Monastery in Longzhou
A monk asked, 'Is the Patriarch's intention (Referring to: the intention of the Patriarch) and the teaching's intention (Referring to: Buddhist teachings) the same or different?' The Master said, 'Rain nourishes the three grasses to flourish, the spring breeze does not cover the head.' The monk said, 'Ultimately, are they one or two?' The Master said, 'Auspicious clouds rise together, the cave does not diminish.' Asked, 'What is the Master's family style?' The Master said, 'Trays and chairs, stove and windows.' Asked, 'What is a renunciate?' The Master said, 'Bronze head and iron forehead, bird's beak and deer's body.' The monk said, 'What is the fundamental duty of a renunciate?' The Master said, 'Not inquiring in the morning, cherishing at night.' Asked, 'Niu-tou (Referring to: Niutou Farong Chanshi) has not'
見四祖時。為甚麼百鳥銜花。師曰。如陜府人送錢財與鐵牛。曰見后為甚麼不銜花。師曰。木馬投明行八百 問。十二時中如何降伏其心。師曰。敲冰求火。論劫不逢 問。十二分教是止啼之義。離卻止啼。請師一句。師曰。孤峰頂上雙角女 問。如何是佛法大意。師曰。釋迦是牛頭獄卒。祖師是馬面阿旁 問。如何是西來意。師曰。東壁打西壁 問。如何是撲不破底句。師曰。不隔毫牦。時人遠向。
婺州木陳從朗禪師
僧問。放鶴出籠和雪去時如何。師曰。我道不一色 因金剛倒。僧問。既是金剛不壞身。為甚麼卻倒地。師敲禪床曰。行住坐臥 師將歸寂。有偈曰。三十年來住木陳。時中無一假功成。有人問我西來意。展似眉毛作么生。
婺州新建禪師
不度小師。有僧問。和尚年老。何不畜一童子侍奉。師曰。有瞽聵者。為吾討來 僧辭。師問。甚處去。曰府下開元寺去。師曰。我有一信。附與丫寺主。汝將去得否。曰便請。師曰。想汝也不奈何。
杭州多福和尚
僧問。如何是多福一叢竹。師曰。一莖雨莖斜。曰學人不會。師曰。三莖四莖曲 問。如何是衲衣下事。師曰。大有人疑著在。曰為甚麼如是。師曰。月里藏頭。
益州西睦和尚
上堂。有俗士舉
【現代漢語翻譯】 現代漢語譯本 見四祖時，為什麼百鳥銜花？師父說：『如同陜府（地名）的人送錢財給鐵牛（比喻無用）。』問：『見四祖后為什麼不銜花？』師父說：『木馬投明行八百（比喻迅速）。』問：『十二時中如何降伏其心？』師父說：『敲冰求火，論劫不逢（比喻不可能）。』問：『十二分教是止啼之義，離卻止啼，請師父說一句。』師父說：『孤峰頂上雙角女（比喻稀有）。』問：『如何是佛法大意？』師父說：『釋迦（釋迦牟尼佛）是牛頭獄卒，祖師是馬面阿旁（比喻嚴厲）。』問：『如何是西來意？』師父說：『東壁打西壁（比喻直接）。』問：『如何是撲不破底句？』師父說：『不隔毫牦，時人遠向（比喻本來就在身邊，人們卻向遠處尋找）。』
婺州木陳從朗禪師
僧人問：『放鶴出籠和雪去時如何？』師父說：『我道不一色（比喻自由自在）。』因金剛（金剛不壞之身）倒地，僧人問：『既是金剛不壞身，為什麼卻倒地？』師父敲禪床說：『行住坐臥（比喻一切皆是）。』師父將要圓寂，有偈語說：『三十年來住木陳，時中無一假功成。有人問我西來意，展似眉毛作么生（比喻直指本心）。』
婺州新建禪師
不度小師。有僧人問：『和尚年老，何不畜一童子侍奉？』師父說：『有瞽聵者（指聾盲之人），為吾討來（比喻不可能）。』僧人告辭。師父問：『甚處去？』答：『府下開元寺去。』師父說：『我有一信，附與丫寺主，汝將去得否？』答：『便請。』師父說：『想汝也不奈何（比喻為難）。』
杭州多福和尚
僧人問：『如何是多福一叢竹？』師父說：『一莖雨莖斜。』問：『學人不會。』師父說：『三莖四莖曲（比喻自然）。』問：『如何是衲衣下事？』師父說：『大有人疑著在（比喻本來如此）。』問：『為什麼如是？』師父說：『月里藏頭（比喻難以捉摸）。』
益州西睦和尚
上堂。有俗士舉
【English Translation】 English version When he met the Fourth Patriarch, why did the birds carry flowers in their beaks? The Master said, 'It's like the people of Shan Prefecture (a place name) sending money and valuables to an iron ox (a metaphor for uselessness).' The monk asked, 'Why don't they carry flowers in their beaks after meeting him?' The Master said, 'A wooden horse travels eight hundred leagues by dawn (a metaphor for swiftness).' The monk asked, 'How does one subdue the mind in the twelve periods of the day?' The Master said, 'Seeking fire by striking ice, one will not encounter it even in an eon (a metaphor for impossibility).' The monk asked, 'The twelve divisions of the teachings are meant to stop crying. Apart from stopping crying, please give a saying.' The Master said, 'A two-horned woman on a solitary peak (a metaphor for rarity).' The monk asked, 'What is the great meaning of the Buddha-dharma?' The Master said, 'Shakyamuni (Shakyamuni Buddha) is a bull-headed jailer, and the Patriarchs are horse-faced wardens (a metaphor for strictness).' The monk asked, 'What is the meaning of the coming from the West?' The Master said, 'Hitting the east wall from the west wall (a metaphor for directness).' The monk asked, 'What is an unbreakable saying?' The Master said, 'Without a hair's breadth of separation, people look far away (a metaphor for it being right here, but people seek it afar).'
Zen Master Mu-chen Conglang of Wuzhou
A monk asked, 'What is it like when a crane is released from its cage and goes with the snow?' The Master said, 'I say it is not of one color (a metaphor for freedom).' Because a Vajra (indestructible body) fell, a monk asked, 'Since it is an indestructible Vajra body, why did it fall to the ground?' The Master struck the Zen platform and said, 'Walking, standing, sitting, lying down (a metaphor for everything).' As the Master was about to enter Nirvana, he had a verse saying, 'For thirty years I have lived in Mu-chen, and in all that time, not a single false effort has been made. If someone asks me the meaning of the coming from the West, how can I show it except by raising my eyebrows (a metaphor for directly pointing to the original mind)?'
Zen Master Xinjian of Wuzhou
He did not ordain young novices. A monk asked, 'Venerable Master, you are old, why don't you keep a young boy to serve you?' The Master said, 'If there is a deaf and blind person (referring to someone who is deaf and blind), find one for me (a metaphor for impossibility).' The monk took his leave. The Master asked, 'Where are you going?' He replied, 'I am going to Kaiyuan Temple in the prefecture.' The Master said, 'I have a message to attach to the abbot of that temple. Can you take it?' He replied, 'Please do.' The Master said, 'I think you will also find it difficult (a metaphor for being difficult).'
Monk Duofu of Hangzhou
A monk asked, 'What is a clump of bamboo at Duofu?' The Master said, 'One stalk slants, two stalks slant.' The monk asked, 'This student does not understand.' The Master said, 'Three stalks are crooked, four stalks are crooked (a metaphor for naturalness).' The monk asked, 'What is the matter beneath the patched robe?' The Master said, 'Many people doubt that it is there (a metaphor for it being inherently so).' The monk asked, 'Why is it like this?' The Master said, 'Hiding the head in the moon (a metaphor for being elusive).'
Monk Ximu of Yizhou
Ascending the hall. A layman raised
手曰。和尚便是一頭驢。師曰。老僧被汝騎。士無語。去後三日再來白言。某甲三日前著賊。師拈杖趁出。
長沙岑禪師法嗣
明州雪竇常通禪師
邢州李氏子。參長沙。沙問。何處人。師曰。邢州人。沙曰。我道汝不從彼來。師曰。和尚還曾住此否。沙然之。乃容入室 住后。僧問。如何是密室。師曰。不通風信。曰如何是密室中人。師曰。諸聖求睹不見。僧作禮。師曰。千聖不能思。萬聖不能議。乾坤壞不壞。虛空包不包。一切無比倫。三世唱不起 問。如何是三世諸佛出身處。師曰。伊不肯知有汝三世。僧良久。師曰薦否。不然者。且向著佛不得處體取。時中常在。識盡功亡。瞥然而起。即是傷他。而況言句乎。天祐乙丑七月示寂。壽七十二。塔于寺西南隅。
茱萸和尚法嗣
石梯和尚
因侍者請浴。師曰。既不洗塵。亦不洗體。汝作么生。者曰。和尚先去。某甲將皁角來。師呵呵大笑 有新到。于師前立。少頃便出去。師曰。有甚麼辨白處。僧再回。師曰。辨得也。曰辨後作么生。師曰。埋卻得也。曰蒼天蒼天。師曰。適來卻恁么。如今還不當。僧乃出去 一日見侍者托缽赴堂。乃喚侍者。者應諾。師曰。甚處去。者曰。上堂齋去。師曰。我豈不知汝上堂齋去。者曰。
【現代漢語翻譯】 現代漢語譯本： 僧人說：『和尚你就是一頭驢。』 禪師說：『老僧我被你騎。』 這人無話可說，離開后三天又來，說：『我三天前被賊偷了東西。』 禪師拿起禪杖趕他出去。
長沙岑禪師的弟子
明州雪竇常通禪師
邢州李氏人。參拜長沙岑禪師。長沙岑禪師問：『你是哪裡人？』 禪師說：『邢州人。』 長沙岑禪師說：『我說你不是從那裡來的。』 禪師說：『和尚你還曾住在這裡嗎？』 長沙岑禪師認可了他，於是允許他進入內室。住持寺院后，僧人問：『什麼是密室？』 禪師說：『不通風信。』 僧人問：『什麼是密室中的人？』 禪師說：『諸聖想看都看不到。』 僧人行禮。禪師說：『千聖不能思，萬聖不能議，乾坤壞不壞，虛空包不包，一切無比倫，三世唱不起。』 問：『什麼是三世諸佛出身處？』 禪師說：『他不肯知道有你三世。』 僧人沉默良久。禪師說：『領會了嗎？不然的話，且向著佛不得處體會。』 時中常在，識盡功亡，稍微一動，就是傷害了他，更何況是言語呢？』 天祐乙丑年七月圓寂，享年七十二歲，塔建在寺院西南角。
茱萸和尚的弟子
石梯和尚
因為侍者請求洗浴，禪師說：『既不洗塵，也不洗體，你做什麼？』 侍者說：『和尚先去，我拿皁角來。』 禪師哈哈大笑。有新來的僧人，站在禪師面前，一會兒就出去了。禪師說：『有什麼辨白的地方？』 僧人又回來，禪師說：『辨認出來了。』 僧人問：『辨認出來后做什麼？』 禪師說：『埋掉。』 僧人說：『蒼天蒼天。』 禪師說：『剛才卻那樣，現在還不合適。』 僧人於是出去了。一天，禪師看見侍者托著缽去齋堂，於是叫侍者，侍者答應。禪師說：『去哪裡？』 侍者說：『上堂齋去。』 禪師說：『我難道不知道你上堂齋去？』 侍者說：
【English Translation】 English version: A monk said, 'Venerable monk, you are just a donkey.' The master said, 'This old monk is being ridden by you.' The monk was speechless. Three days later, he came again and said, 'I was robbed three days ago.' The master picked up his staff and chased him out.
Disciple of Zen Master Cen of Changsha
Zen Master Changtong of Xuetou in Mingzhou
A man from Xingzhou, surnamed Li. He visited Changsha (Zen Master Cen of Changsha). Changsha asked, 'Where are you from?' The master said, 'From Xingzhou.' Changsha said, 'I say you didn't come from there.' The master said, 'Venerable monk, have you ever lived here?' Changsha acknowledged it and allowed him to enter the room. After residing there, a monk asked, 'What is the secret chamber?' The master said, 'No wind or news gets through.' The monk asked, 'What is the person in the secret chamber?' The master said, 'Even the sages cannot see him.' The monk bowed. The master said, 'A thousand sages cannot think of it, ten thousand sages cannot discuss it. Whether the universe is destroyed or not, whether the void encompasses it or not, everything is incomparable, and the three times cannot sing of it.' Asked, 'What is the birthplace of the Buddhas of the three times?' The master said, 'He is not willing to know that you have three times.' The monk was silent for a long time. The master said, 'Have you understood? If not, then try to experience it where the Buddha cannot be attained.' Constantly be in the present, when knowledge is exhausted, merit disappears, and a slight movement arises, it is harming him, let alone words?' He passed away in July of the Yichou year of Tianyou, at the age of seventy-two. His stupa is located in the southwest corner of the temple.
Disciple of Abbot Zhuyu
Zen Master Shiti
Because the attendant requested a bath, the master said, 'You are neither washing away dust nor washing the body, what are you doing?' The attendant said, 'Venerable monk, go first, I will bring the soapberry.' The master laughed heartily. A new arrival stood before the master and left after a short while. The master said, 'Is there anything to explain?' The monk returned, and the master said, 'It has been recognized.' The monk asked, 'What to do after recognizing it?' The master said, 'Bury it.' The monk said, 'Heavens, heavens.' The master said, 'It was like that just now, but it is still not appropriate now.' The monk then left. One day, seeing the attendant carrying a bowl to the dining hall, he called the attendant, who responded. The master said, 'Where are you going?' The attendant said, 'Going to the hall for the meal.' The master said, 'Don't I know you are going to the hall for the meal?' The attendant said:
除此外。別道個甚麼。師曰。我祇問汝本分事。者曰。和尚若問本分事。某甲實是上堂齋去。師曰。汝不謬為吾侍者。
子湖蹤禪師法嗣
臺州勝光和尚
僧問。如何是和尚家風。師曰。福州荔枝。泉州刺桐 問。如何是佛法兩字。師曰。要道即道。曰。請師道。師曰。穿耳胡僧笑點頭 龍華照來。師把住曰。作么生。照曰。莫錯。師乃放手。照曰。久向勝光。師默然。照乃辭。師門送曰。自此一別。甚麼處相見。照呵呵而去。
漳州浮石和尚
上堂。山僧開個卜鋪。能斷人貧富。定人生死。僧問。離卻生死貧富。不落五行。請師直道。師曰。金木水火土。
紫桐和尚
僧問。如何是紫桐境。師曰。汝眼裡著沙得么。曰大好紫桐境也不識。師曰。老僧不諱此事。其僧擬出去。師下禪床擒住曰。今日好個公案。老僧未得分文入手。曰賴遇某甲是僧。師拓開曰。禍不單行。
日容遠和尚
因奯上座參。師拊掌三下曰。猛虎當軒。誰是敵者。奯曰。俊鷂沖天。阿誰捉得。師曰。彼此難當。奯曰。且休未要斷這公案。師將拄杖舞歸方丈。奯無語。師曰。死卻這漢也。
關南常禪師法嗣
襄州關南道吾和尚
始經村墅。聞巫者樂神云識神無。忽然省
【現代漢語翻譯】 現代漢語譯本 除此以外，還想問些什麼？』師父說：『我只是問你本分內的事。』那人說：『和尚如果問本分事，我實在是上堂吃飯去了。』師父說：『你沒有辱沒做我的侍者。』
子湖蹤禪師的法嗣
臺州勝光和尚
有僧人問：『什麼是和尚的家風？』師父說：『福州的荔枝，泉州的刺桐。』問：『什麼是佛法兩字？』師父說：『要說就說。』那人說：『請師父說。』師父說：『穿耳的胡僧笑著點頭。』龍華照來參拜，師父抓住他說：『作什麼？』照說：『莫錯。』師父就放手。照說：『久仰勝光。』師父沉默不語。照於是告辭。師父送出門說：『從此一別，在什麼地方相見？』照笑著離開了。
漳州浮石和尚
上堂說法：『山僧開了個算命鋪，能斷定人的貧富，決定人的生死。』僧人問：『離開生死貧富，不落入五行，請師父直說。』師父說：『金木水火土。』
紫桐和尚
有僧人問：『什麼是紫桐境？』師父說：『你眼裡能容得下沙子嗎？』那人說：『這麼好的紫桐境也不認識。』師父說：『老僧不隱瞞此事。』那僧人想要出去，師父下禪床抓住他說：『今日真是個好公案，老僧還沒得到一文錢入手。』那人說：『幸虧我是個僧人。』師父放開他說：『禍不單行。』
日容遠和尚
因為奯（huò）上座來參拜，師父拍掌三下說：『猛虎當門，誰是敵手？』奯說：『俊鷂（yào）沖天，誰能捉住？』師父說：『彼此難當。』奯說：『暫且停下，不要斷這公案。』師父將拄杖舞動著回到方丈。奯無話可說。師父說：『這人已經死了。』
關南常禪師的法嗣
襄州關南道吾和尚
當初經過村莊，聽到巫師樂神，說識神無，忽然醒悟。
【English Translation】 English version Besides this, what else do you want to ask?' The master said, 'I am only asking about your fundamental duty.' The person said, 'If the monk asks about fundamental duty, I am really going to the hall for the meal.' The master said, 'You have not disgraced being my attendant.'
Successor of Zen Master Zihu Zong
Monk Shengguang of Taizhou
A monk asked, 'What is the family style of the abbot?' The master said, 'Lychees from Fuzhou, Erythrina from Quanzhou.' Asked, 'What are the two words of Buddha-dharma?' The master said, 'If you want to say it, then say it.' The person said, 'Please, master, say it.' The master said, 'A pierced-ear barbarian monk smiles and nods.' Longhua Zhao came to visit, and the master grabbed him and said, 'What are you doing?' Zhao said, 'Don't mistake.' The master then let go. Zhao said, 'I have long admired Shengguang.' The master remained silent. Zhao then took his leave. The master saw him off at the door and said, 'After this farewell, where shall we meet?' Zhao laughed and left.
Monk Fushi of Zhangzhou
Ascending the hall, he said, 'This mountain monk has opened a fortune-telling shop, able to determine people's poverty and wealth, and decide people's life and death.' A monk asked, 'Apart from life, death, poverty, and wealth, not falling into the five elements, please, master, speak directly.' The master said, 'Metal, wood, water, fire, earth.'
Monk Zitong
A monk asked, 'What is the Zitong realm?' The master said, 'Can you tolerate sand in your eyes?' The person said, 'Such a good Zitong realm, yet I do not recognize it.' The master said, 'The old monk does not conceal this matter.' The monk intended to leave. The master got off the meditation bed, grabbed him, and said, 'Today is a good case. The old monk has not received a penny yet.' The person said, 'Fortunately, I am a monk.' The master released him and said, 'Misfortunes never come singly.'
Monk Rirong Yuan
Because Upper Seat Hui (奯) came to visit, the master clapped his hands three times and said, 'A fierce tiger at the door, who is the enemy?' Hui said, 'A swift falcon soaring into the sky, who can catch it?' The master said, 'Difficult for each other to match.' Hui said, 'Let's stop for now, no need to judge this case.' The master waved his staff and returned to his room. Hui was speechless. The master said, 'This man is dead.'
Successor of Zen Master Guannan Chang
Monk Daowu of Guannan in Xiangzhou
Initially passing through a village, he heard a shaman making music to please the gods, saying that the consciousness is non-existent, and suddenly awakened.
悟。后參前關南。印其所解。復游德山之門。法味彌著。住后。凡上堂。戴蓮華笠。披襕執簡。系。鼓吹笛。口稱魯三郎。神識神不識。神神從空里來。卻往空里去。便下座。有時曰。打動關南鼓。唱起德山歌 僧問。如何是祖師西來意。師以簡揖曰。諾 有時執木劍。橫肩上作舞。僧問。手中劍甚處得來。師擲于地。僧卻置師手中。師曰。甚處得來。僧無對。師曰。容汝三日內。下取一轉語。其僧亦無對。師自代拈劍橫肩上。作舞曰。須恁么始得 趙州訪師。師乃著豹皮裈。執吉獠棒。在三門下。翹一足等候。才見州。便高聲唱諾而立。州曰。小心祇候著。師又唱諾一聲而去 問。如何是和尚家風。師下禪床。作女人拜曰。謝子遠來。無可祇待 問灌溪。作么生。溪曰無位。師曰。莫同虛空么。溪曰。這屠兒。師曰。有生可殺即不倦。
漳州羅漢和尚
初參關南。問如何是大道之源。南打師一拳。師遂有省。乃為歌曰。咸通七載初參道。到處逢言不識言。心裡疑團若栲栳。三春不樂止林泉。忽遇法王氈上坐。便陳疑懇向師前。師從氈上那伽起。袒膊當胸打一拳。駭散疑團獦狙落。舉頭看見日初圓。從茲蹬蹬以碣碣。直至如今常快活。只聞肚裡飽膨脝。更不東西去持缽 又述偈曰。宇內為閑客。人中作野
【現代漢語翻譯】 現代漢語譯本 悟。後來參訪前關南（禪師名），印證了他的理解。又遊學于德山（禪師名）門下，對佛法的領悟更加深刻。住持寺院后，每次上堂說法，都頭戴蓮花笠，身披袈裟，手執竹簡，並繫著鼓和笛子。口中稱自己為『魯三郎』，說：『神識，神不識。神神從空里來，卻往空里去。』說完便下座。有時說：『打動關南的鼓，唱起德山的歌。』 有僧人問：『如何是祖師西來意（達摩祖師從西方來到中國的真正用意）？』 師父拿著竹簡作揖說：『諾（表示應允或肯定的意思）。』 有時拿著木劍，橫在肩上作舞。僧人問：『手中的劍從哪裡得來？』 師父將劍扔在地上。僧人又將劍放在師父手中。師父問：『從哪裡得來？』 僧人無言以對。師父說：『容你三日之內，說出一句轉語（指能轉變心境的話）。』 那僧人仍然無言以對。師父自己拿起劍橫在肩上，作舞說：『須得這樣才行。』 趙州（禪師名）拜訪師父。師父穿著豹皮褲，拿著吉獠棒（一種棍棒），在三門下，翹起一隻腳等待。剛一見到趙州，便高聲唱『諾』而立。趙州說：『小心謹慎地守護著。』 師父又唱一聲『諾』而去。 有人問：『如何是和尚家風（指師父的修行風格）？』 師父下禪床，作女人拜的姿勢說：『感謝你遠道而來，沒有什麼可以招待。』 有人問灌溪（禪師名）：『作么生（怎麼樣）？』 灌溪說：『無位（沒有固定的位置或境界）。』 師父說：『莫同虛空么（難道和虛空一樣嗎）？』 灌溪說：『這屠兒（這個屠夫）。』 師父說：『有生可殺即不倦（有眾生可度，我就不會厭倦）。』
漳州羅漢和尚 最初參訪關南（禪師名），問：『如何是大道之源（通往真理的源頭是什麼）？』 關南打了師父一拳，師父因此有所領悟。於是作歌說：『咸通七載初參道，到處逢言不識言。心裡疑團若栲栳，三春不樂止林泉。忽遇法王氈上坐，便陳疑懇向師前。師從氈上那伽起，袒膊當胸打一拳。駭散疑團獦狙落，舉頭看見日初圓。從茲蹬蹬以碣碣，直至如今常快活。只聞肚裡飽膨脝，更不東西去持缽。』 又述偈說：『宇內為閑客，人中作野。』
【English Translation】 English version Enlightenment. Later, he visited Qian Guannan (Zen master's name) and was affirmed in his understanding. He also studied under Deshan (Zen master's name), where his understanding of the Dharma deepened. After becoming the abbot of a monastery, whenever he ascended the Dharma hall, he would wear a lotus hat, don a cassock, hold a bamboo slip, and attach drums and flutes. He would call himself 'Lu Sanlang,' saying, 'Spiritual consciousness, not spiritually conscious. Spirit comes from emptiness, and returns to emptiness.' Then he would descend from the seat. Sometimes he would say, 'Beat Guannan's drum, sing Deshan's song.' A monk asked, 'What is the meaning of the Patriarch's coming from the West (the true intention of Bodhidharma's arrival in China from the West)?' The master bowed with the bamboo slip and said, 'Nuo (meaning 'yes' or 'agreed').' Sometimes he would hold a wooden sword, place it across his shoulders, and dance. A monk asked, 'Where did the sword in your hand come from?' The master threw the sword on the ground. The monk then placed the sword back in the master's hand. The master asked, 'Where did it come from?' The monk was speechless. The master said, 'I'll give you three days to come up with a turning phrase (a phrase that can transform one's state of mind).' The monk remained speechless. The master himself picked up the sword, placed it across his shoulders, and danced, saying, 'It must be like this.' Zhao Zhou (Zen master's name) visited the master. The master, wearing leopard-skin trousers and holding a 'ji liao' staff (a type of stick), waited under the three gates, standing on one foot. As soon as he saw Zhao Zhou, he loudly exclaimed 'Nuo' and stood there. Zhao Zhou said, 'Be careful and attentive.' The master exclaimed 'Nuo' again and left. Someone asked, 'What is the abbot's family style (referring to the master's style of practice)?' The master stepped down from the Zen seat, made a woman's bow, and said, 'Thank you for coming from afar; there is nothing to offer.' Someone asked Guanxi (Zen master's name), 'What's it like?' Guanxi said, 'No position (no fixed position or state).' The master said, 'Is it the same as emptiness?' Guanxi said, 'This butcher.' The master said, 'I will never tire of killing those who can be killed (I will never tire of saving sentient beings).'
Zen Master Luohan of Zhangzhou Initially, he visited Guannan (Zen master's name) and asked, 'What is the source of the Great Path (what is the source leading to truth)?' Guannan punched the master, and the master had an awakening because of it. So he composed a song saying, 'In the seventh year of Xiantong, I first sought the Way, everywhere encountering words I did not understand. The doubt in my heart was like a 'kao lao' (a type of basket), for three springs I was unhappy, dwelling only in the forest and springs. Suddenly encountering the Dharma King sitting on a felt mat, I presented my doubts and earnestness before the master. The master rose from the felt mat like a 'naga' (dragon), bared his chest and punched me. The scattered doubts were like monkeys falling, I raised my head and saw the sun newly round. From then on, 'deng deng' and 'jie jie' (onomatopoeic sounds), until now I am always happy. I only hear my belly full, and no longer go east or west to carry a begging bowl.' He also composed a verse saying, 'Within the universe, a free guest, among people, acting wild.'
僧。任從他笑我。隨處自騰騰。
高安大愚禪師法嗣
瑞州末山尼瞭然禪師
因灌溪閑到問曰。若相當即住。不然即推倒禪床。便入堂內。師遣侍者問。上座遊山來。為佛法來。溪曰。為佛法來。師乃升座。溪上參。師問。上座今日離何處。曰路口。師曰。何不蓋卻。溪無對。始禮拜問。如何是末山。師曰。不露頂。曰如何是末山主。師曰。非男女相。溪乃喝曰。何不變去。師曰。不是神。不是鬼。變個甚麼。溪於是伏膺。作園頭三載 僧到參。師曰。太襤褸生。曰雖然如此。且是師子兒。師曰。既是師子兒。為甚麼被文殊騎。僧無對 問。如何是古佛心。師曰。世界傾壞。曰世界為甚麼傾壞。師曰。寧無我身。
杭州天龍和尚法嗣
婺州金華山俱胝和尚
初住庵時。有尼名實際。來戴笠子執錫繞師三匝曰。道得即下笠子。如是三問。師皆無對。際便去。師曰。日勢稍晚。何不且住。際曰。道得即住。師又無對。際去後。師嘆曰。我雖處丈夫之形。而無丈夫之氣。不如棄庵往諸方參尋知識去。其夜山神告曰。不須離此。將有肉身菩薩來。為和尚說法也。逾旬。果天龍到庵。師乃迎禮。具陳前事。龍豎一指示之。師當下大悟。自此。凡有學者參問。師唯舉一指。無別提唱 有一供
【現代漢語翻譯】 現代漢語譯本： 僧人：任憑他嘲笑我，我自隨處逍遙自在。
高安大愚禪師的法嗣
瑞州末山尼瞭然禪師
灌溪禪師有空來訪，說道：『如果（你）說得對，我就住下；不然，我就推倒禪床。』說完便進入堂內。瞭然禪師派侍者問：『上座是來遊山的，還是為佛法而來？』灌溪禪師說：『為佛法而來。』瞭然禪師於是升座。灌溪禪師上前參拜。瞭然禪師問：『上座今天從哪裡來？』灌溪禪師答：『路口。』瞭然禪師說：『為何不把路口蓋住？』灌溪禪師無言以對。開始禮拜，問道：『如何是末山（Moshan，山名）？』瞭然禪師說：『不露頂。』（意指末山不顯山露水）問道：『如何是末山主？』瞭然禪師說：『非男女相。』（超越了男女的分別）灌溪禪師於是喝道：『為何不變去？』瞭然禪師說：『不是神，不是鬼，變個什麼？』灌溪禪師於是心悅誠服，做了園頭三年。有僧人來參拜，瞭然禪師說：『太襤褸了。』僧人說：『雖然如此，且是師子兒。』（獅子之子，比喻有潛力）瞭然禪師說：『既是師子兒，為什麼被文殊（Manjusri，文殊菩薩）騎？』僧人無言以對。問道：『如何是古佛心？』瞭然禪師說：『世界傾壞。』問道：『世界為什麼傾壞？』瞭然禪師說：『寧無我身。』（寧願沒有我身）
杭州天龍和尚的法嗣
婺州金華山俱胝和尚（Juzhi，俱胝）
最初住在庵時，有個尼姑名叫實際（Shiji，實際），頭戴斗笠，手持錫杖，繞著俱胝禪師轉了三圈，說道：『說得對，我就放下斗笠。』這樣問了三次，俱胝禪師都無言以對。實際尼姑便要離開。俱胝禪師說：『天色已晚，為何不暫住？』實際尼姑說：『說得對，我就住下。』俱胝禪師又無言以對。實際尼姑走後，俱胝禪師嘆息道：『我雖有丈夫之形，而無丈夫之氣，不如棄庵往各處參訪知識去。』當夜，山神告訴他說：『不必離開這裡，將有肉身菩薩來為和尚說法。』過了十多天，果然天龍和尚來到庵里。俱胝禪師於是迎接禮拜，詳細陳述了之前的事情。天龍和尚豎起一指給他看。俱胝禪師當下大悟。從此，凡是有學人來參問，俱胝禪師唯舉一指，沒有別的提唱。有一個供養人……
【English Translation】 English version: Monk: Let him laugh at me as he pleases; I am free and at ease everywhere.
Successor of Zen Master Dayu of Gaoan
Zen Master Liaoran, a nun of Mount Moshan in Ruizhou
Zen Master Guanxi came by leisurely and said, 'If you answer correctly, I will stay; otherwise, I will knock over the Zen bed.' Then he entered the hall. Liaoran Zen Master sent an attendant to ask, 'Has the venerable one come to tour the mountains, or has he come for the Dharma?' Guanxi said, 'I have come for the Dharma.' The Zen Master then ascended the seat. Guanxi came forward to pay respects. The Zen Master asked, 'Where did the venerable one leave from today?' Guanxi said, 'The crossroads.' The Zen Master said, 'Why didn't you cover it up?' Guanxi was speechless. He then bowed and asked, 'What is Mount Moshan (Moshan, mountain name)?' The Zen Master said, 'Not revealing the peak.' (implying Moshan does not show off) He asked, 'What is the master of Mount Moshan?' The Zen Master said, 'Not the form of male or female.' (Transcending the distinction between male and female) Guanxi then shouted, 'Why not transform?' The Zen Master said, 'Not a god, not a ghost, what is there to transform?' Guanxi was then convinced and served as a gardener for three years. A monk came to visit. The Zen Master said, 'Too tattered.' The monk said, 'Although it is so, it is still a lion cub.' (Son of a lion, a metaphor for potential) The Zen Master said, 'Since it is a lion cub, why is it ridden by Manjusri (Manjusri, Bodhisattva Manjusri)?' The monk was speechless. He asked, 'What is the mind of the ancient Buddha?' The Zen Master said, 'The world collapses.' He asked, 'Why does the world collapse?' The Zen Master said, 'Rather without my body.' (Rather without my body)
Successor of Heavenly Dragon Monk of Hangzhou
Zen Master Juzhi (Juzhi, Juzhi) of Mount Jinhua in Wuzhou
When he first lived in the hermitage, there was a nun named Shiji (Shiji, Shiji), wearing a bamboo hat and holding a staff, who circled the Zen Master three times and said, 'If you can say it, I will take off my hat.' She asked this three times, and the Zen Master was speechless each time. Shiji was about to leave. The Zen Master said, 'The day is getting late, why not stay for a while?' Shiji said, 'If you can say it, I will stay.' The Zen Master was again speechless. After Shiji left, the Zen Master sighed and said, 'Although I have the form of a man, I do not have the spirit of a man. I might as well abandon the hermitage and go to various places to seek knowledge.' That night, the mountain god told him, 'There is no need to leave here. A living Bodhisattva will come to preach the Dharma to the monk.' More than ten days later, the Heavenly Dragon Monk indeed came to the hermitage. The Zen Master then welcomed him and prostrated, explaining the previous events in detail. The Heavenly Dragon Monk held up one finger to show him. The Zen Master had a great enlightenment at that moment. From then on, whenever a student came to ask, the Zen Master only raised one finger, without any other teachings. There was a patron...
過童子。每見人問事。亦豎指祇對。人謂師曰。和尚童子亦會佛法。凡有問。皆如和尚豎指。師一日潛袖刀子。問童曰。聞你會佛法。是否。童曰是。師曰。如何是佛。童豎起指頭。師以刀斷其指。童叫喚走出。師召童子。童回首。師曰。如何是佛。童舉手不見指頭。豁然大悟 師將順世。謂眾曰。吾得天龍一指頭禪。一生用不盡。言訖示滅。
南嶽下五世
睦州陳尊宿法嗣
睦州刺史陳操尚書
齋次。拈起糊餅問僧。江西湖南。還有者個么。曰尚書適來吃個甚麼。公曰。敲鐘謝響 又齋僧次。躬自行餅。一僧展手擬接。公卻縮手。僧無語。公曰。果然果然 問僧。有個事。與上座商量得么。曰合取狗口。公自摑口曰。某甲罪過。曰知過必改。公曰。恁么則乞上座口吃飯得么 又齋僧。自行食次。乃曰。上座施食。僧曰。三德六味。公曰錯。僧無對 又與僚屬登樓次。見數僧行來。有一官人曰。來者總是行腳僧。公曰不是。曰焉知不是。公曰。待來勘過。須臾僧至樓前。公驀喚上座。僧皆舉首。公謂諸官曰。不通道 又與禪者頌曰。禪者有元機。機元是復非。欲了機前旨。咸于句下違。
光孝覺禪師法嗣
升州長慶道巘禪師
廬州人。初侍光孝。便領悟微言。即于湖南大
【現代漢語翻譯】 現代漢語譯本 過童子（小沙彌）。每次見人問事，也豎起指頭來回答。人們對趙州禪師說：『和尚的童子也會佛法，凡是有人問，都像和尚一樣豎起指頭。』趙州禪師有一天偷偷地在袖子里藏了一把刀子，問童子說：『聽說你會佛法，是嗎？』童子說是。趙州禪師說：『如何是佛？』童子豎起指頭。趙州禪師用刀砍斷了他的指頭。童子叫喊著跑出去。趙州禪師召喚童子，童子回頭。趙州禪師說：『如何是佛？』童子舉手，不見指頭，豁然大悟。趙州禪師將要圓寂，對眾人說：『我得天龍（天龍禪師）一指頭禪，一生用不盡。』說完就圓寂了。
南嶽（南嶽衡山）下五世
睦州陳尊宿（睦州陳尊宿禪師）法嗣
睦州刺史陳操尚書（睦州地方長官陳操）
齋戒時，拿起一個糊餅問僧人：『江西湖南，還有這個嗎？』僧人說：『尚書剛才吃了什麼？』陳操說：『敲鐘謝響。』又一次齋僧，親自施行餅。一個僧人伸出手來想要接，陳操卻縮回手。僧人無話可說。陳操說：『果然果然。』問僧人：『有個事，與上座（對僧人的尊稱）商量得嗎？』僧人說：『合取狗口。』陳操自己打自己的嘴巴說：『某甲（古代自稱的謙詞）罪過。』僧人說：『知過必改。』陳操說：『那麼就乞求上座用口吃飯可以嗎？』又一次齋僧，親自施行食物時，就說：『上座施食。』僧人說：『三德六味。』陳操說：『錯。』僧人無言以對。又一次與僚屬登上樓，看見幾個僧人走來。有一個官人說：『來者總是行腳僧。』陳操說：『不是。』官人說：『怎麼知道不是？』陳操說：『等他們來了勘驗一下。』一會兒僧人到了樓前。陳操突然叫道：『上座。』僧人都抬起頭。陳操對各位官員說：『不相信嗎？』又與禪者頌曰：禪者有元機，機元是復非。欲了機前旨，咸于句下違。
光孝覺禪師（光孝覺禪師）法嗣
升州長慶道巘禪師（長慶道巘禪師）
廬州人。起初侍奉光孝禪師，便領悟了微妙的語言。就在湖南大
【English Translation】 English version A young novice. Whenever he saw someone asking questions, he would also raise a finger in response. People said to the master (Zhao Zhou Chan Master): 'The abbot's novice also understands the Buddha-dharma. Whenever someone asks, he raises a finger just like the abbot.' One day, the master secretly hid a knife in his sleeve and asked the novice: 'I hear you understand the Buddha-dharma, is that so?' The novice said yes. The master said: 'What is Buddha?' The novice raised his finger. The master cut off his finger with the knife. The novice cried out and ran away. The master called the novice, and the novice turned his head. The master said: 'What is Buddha?' The novice raised his hand, saw no finger, and suddenly attained great enlightenment. The master was about to pass away and said to the assembly: 'I obtained the one-finger Chan of Tianlong (Tianlong Chan Master), and I will never use it up in my lifetime.' After speaking, he passed away.
Fifth generation under Nanyue (Mount Heng in Hunan Province)
Dharma successor of Abbot Chen Zunsu of Muzhou (Chan Master Chen Zunsu of Muzhou)
Prefect of Muzhou, Minister Chen Cao (Local official Chen Cao of Muzhou)
During a vegetarian meal, he picked up a pancake and asked the monks: 'Are there any of these in Jiangxi and Hunan?' A monk said: 'What did the minister just eat?' Chen Cao said: 'Striking the bell to thank the sound.' Another time, during a vegetarian meal for monks, he personally distributed cakes. A monk stretched out his hand to receive one, but Chen Cao withdrew his hand. The monk was speechless. Chen Cao said: 'Indeed, indeed.' He asked a monk: 'Is there something I can discuss with you, venerable monk (a respectful term for monks)?' The monk said: 'Shut the dog's mouth.' Chen Cao slapped his own mouth and said: 'I (a humble term for oneself in ancient times) am guilty.' The monk said: 'Knowing your faults, you must correct them.' Chen Cao said: 'Then may I beg the venerable monk to eat with his mouth?' Another time, during a vegetarian meal for monks, while personally distributing food, he said: 'Venerable monk, offer food.' The monk said: 'The three virtues and six flavors.' Chen Cao said: 'Wrong.' The monk had no reply. Another time, while ascending a tower with his colleagues, he saw several monks walking by. An official said: 'Those who come are all wandering monks.' Chen Cao said: 'No.' The official said: 'How do you know they are not?' Chen Cao said: 'Wait until they come and we examine them.' After a while, the monks arrived in front of the tower. Chen Cao suddenly called out: 'Venerable monks.' The monks all raised their heads. Chen Cao said to the officials: 'Don't you believe it?' He also composed a verse with a Chan practitioner: 'The Chan practitioner has the original mechanism, the mechanism's origin is both yes and no. If you want to understand the meaning before the mechanism, you will all deviate from the meaning in the phrases.'
Dharma successor of Chan Master Jue of Guangxiao (Chan Master Jue of Guangxiao Temple)
Chan Master Dao Yan of Changqing in Shengzhou (Chan Master Dao Yan of Changqing)
A native of Luzhou. He initially served Chan Master Guangxiao and immediately understood the subtle words. He was in Hunan Da
光山剃度。既化緣彌盛。出住長慶。上堂。彌勒朝入伽藍。暮成正覺。說偈曰。三界上下法。我說皆是心。離於諸心法。更無有可得。看他恁么道。也太殺惺惺。若比吾徒。猶是鈍漢。所以一念見道。三世情盡。如印印泥。更無前後。諸子生死事大。快須薦取。莫為等閑。業識茫茫。蓋為迷己逐物。世尊臨入涅槃。文殊請再轉法輪。世尊咄曰。吾四十九年住世。不會說一字。汝請吾再轉法輪。是吾曾轉法輪耶。然今時眾中。建立個賓主問答。事不獲已。蓋為初心耳 僧問。如何是長慶境。師曰。阇黎履踐看 問。如何是佛法大意。師曰。今日三月三日。學人不會。師曰。止止不須說。我法妙難思。便下座。咸平二年示寂。
五燈全書卷第八 卍新續藏第 81 冊 No. 1571 五燈全書(第1卷-第33卷)
五燈全書卷第九
溪作甚麼。曰若不到曹溪。爭知不失。遷曰。曹溪大師還識和尚否。師曰。汝今識吾否。曰識又爭既能得。師曰。眾角雖多。一麟足矣 遷又問。和尚自離曹溪。甚麼時至此間。師曰。我卻知汝早晚離曹溪。曰希遷不從曹溪來。師曰。我亦知汝去處。也曰和尚幸是大人莫造次。師休去 一日師舉拂子曰。曹溪還有這個么。曰非但曹溪。西天亦無。師曰。子莫曾到西
【現代漢語翻譯】 現代漢語譯本 光山剃度后，因為化緣非常興盛，於是前往長慶寺居住。上堂說法時，他說：'彌勒（Maitreya，未來佛）早上進入伽藍（saṃghārāma，寺院），晚上就成就正覺（samyak-saṃbodhi，完全覺悟）。' 並說了偈語：'三界（trailokya，欲界、色界、無色界）上下一切法，我說都是心所顯現。離開這些心法，就再也沒有什麼可以得到的。' 你們看他這樣說，也太聰明了。如果和我們這些人相比，仍然是個遲鈍的人。所以說一念之間就能見到道，三世（過去、現在、未來）的情感都消盡，就像用印章蓋在泥上，沒有先後之分。各位，生死是大事，要趕快領悟，不要等閒視之。業識（karma-vijñāna，業的認知）茫茫無邊，都是因為迷惑了自己而追逐外物。世尊（Śākyamuni，釋迦牟尼佛）臨入涅槃（nirvāṇa，寂滅）時，文殊（Mañjuśrī，文殊菩薩）請求再次轉法輪（dharma-cakra-pravartana，講經說法）。世尊呵斥說：'我四十九年住世，沒有說過一個字。你請我再次轉法輪，難道我曾經轉過法輪嗎？' 然而現在我們這裡，建立賓主問答的方式，也是不得已而為之，主要是爲了初學者啊！' 有僧人問：'什麼是長慶寺的境界？' 師父說：'你親自去走走看看就知道了。' 問：'什麼是佛法（Buddha-Dharma，佛教的教義）的大意？' 師父說：'今天是三月初三。' 學人聽不懂。師父說：'停止，停止，不要說了。我的法微妙難以思議。' 於是就走下座位。咸平二年圓寂。
五燈全書卷第八 卍新續藏第 81 冊 No. 1571 五燈全書(第1卷-第33卷)
五燈全書卷第九
有人問：'你在曹溪（Caoxi，六祖慧能弘法的道場）做什麼？' 師父回答：'如果不到曹溪，怎麼知道不會失去（本心）？' 希遷（Xiqian，石頭希遷禪師）問：'曹溪大師還認識和尚您嗎？' 師父說：'你現在認識我嗎？' 希遷說：'認識又有什麼用呢？' 師父說：'角多有什麼用，有一隻麒麟就足夠了。' 希遷又問：'和尚您自從離開曹溪，什麼時候到這裡的？' 師父說：'我早就知道你什麼時候離開曹溪的。' 希遷說：'希遷不是從曹溪來的。' 師父說：'我也知道你從哪裡來。' 希遷說：'和尚您是大人，不要隨便說話。' 師父就停止了問答。 有一天，師父舉起拂子說：'曹溪還有這個嗎？' 希遷說：'不只是曹溪，西天（印度）也沒有。' 師父說：'你沒去過西天吧？'
【English Translation】 English version After tonsuring in Guangshan, because alms-seeking became very prosperous, he went to reside at Changqing Temple. During an Dharma talk, he said, 'Maitreya (future Buddha) enters the sangharama (monastery) in the morning and attains samyak-saṃbodhi (perfect enlightenment) in the evening.' He then spoke a verse: 'All dharmas (teachings, phenomena) above and below in the trailokya (three realms: desire realm, form realm, formless realm), I say are all manifestations of the mind. Apart from these mind-dharmas, there is nothing else to be obtained.' Look at how he says it, it's too clever. Compared to us, he is still a dullard. Therefore, it is said that in a single thought one can see the Tao (the Way), and the emotions of the three times (past, present, future) are exhausted, like a seal imprinted on mud, without any before or after. Everyone, the matter of life and death is a great matter, you must quickly understand it, do not take it lightly. The karma-vijñāna (karmic consciousness) is vast and boundless, all because of being deluded by oneself and chasing after external things. When Śākyamuni (the World-Honored One) was about to enter nirvana (extinction of suffering), Mañjuśrī (Manjushri Bodhisattva) requested him to turn the dharma-cakra-pravartana (wheel of the Dharma) again. The World-Honored One scolded, 'I have lived in the world for forty-nine years and have not spoken a single word. You ask me to turn the wheel of the Dharma again, have I ever turned the wheel of the Dharma?' However, now in our community, establishing the guest-host question and answer method is also a last resort, mainly for beginners!' A monk asked, 'What is the realm of Changqing Temple?' The master said, 'Go and walk around and see for yourself.' Asked, 'What is the great meaning of the Buddha-Dharma (Buddha's teachings)?' The master said, 'Today is the third day of the third month.' The student did not understand. The master said, 'Stop, stop, no need to say. My Dharma is subtle and difficult to comprehend.' Then he stepped down from the seat. He passed away in the second year of Xianping.
Complete Book of the Five Lamps, Volume 8 卍 New Continued Collection, Volume 81, No. 1571 Complete Book of the Five Lamps (Volumes 1-33)
Complete Book of the Five Lamps, Volume 9
Someone asked, 'What do you do in Caoxi (the place where the Sixth Patriarch Huineng propagated the Dharma)?' The master replied, 'If you don't go to Caoxi, how do you know you won't lose (your original mind)?' Xiqian (Zen Master Shitou Xiqian) asked, 'Does the Great Master of Caoxi still recognize the venerable monk?' The master said, 'Do you recognize me now?' Xiqian said, 'What's the use of recognizing?' The master said, 'What's the use of many horns? One qilin (mythical Chinese unicorn) is enough.' Xiqian then asked, 'Since the venerable monk left Caoxi, when did you arrive here?' The master said, 'I knew long ago when you left Caoxi.' Xiqian said, 'Xiqian did not come from Caoxi.' The master said, 'I also know where you came from.' Xiqian said, 'Venerable monk, you are a great man, don't speak carelessly.' The master stopped the questioning. One day, the master raised his whisk and said, 'Does Caoxi have this?' Xiqian said, 'Not only Caoxi, but also the Western Heaven (India) does not have it.' The master said, 'You haven't been to the Western Heaven, have you?'
天否。曰若到即有也。師曰。未在更道。曰和尚也須道取一半。莫全靠學人。師曰。不辭向汝道。恐已后無人承當 師令遷持書與南嶽。且命曰。汝達書了速回。吾有個鈯斧子。與汝住山。遷至彼。未呈書便問。不慕諸聖。不重己靈時如何。岳曰。子問太高生。何不向下問。遷曰。寧可永劫受沉淪。不從諸聖求解脫。岳便休。(玄沙曰。大小石頭。被南嶽推倒。直至如今起不得)遷便回。師問。子返何速。書信達否。遷曰。書亦不通。信亦不達。去日蒙和尚許個鈯斧子。祇今便請。師垂一足。遷便禮拜。尋辭往南嶽 荷澤神會來參。師問。甚處來。曰曹溪。師曰。曹溪意旨如何。會振身而立。師曰。猶帶瓦礫在。曰和尚此間。莫有真金與人么。師曰。設有。汝向甚麼處著(玄沙曰。果然。云居錫曰。祇如玄沙道果然。是真金。是瓦爍) 問。如何是佛法大意。師曰。廬陵米作么價 師既付法石頭。乃于唐玄宗開元庚辰十二月十三日。升堂告眾。跏趺而逝。全身建塔于本山。僖宗證弘濟禪師。歸真之塔。
青原思禪師法嗣第一世
南嶽石頭希遷禪師
端州高要陳氏子。母初懷娠。不喜茹葷。師雖在孩提。不煩保母。既冠。然諾自許。士洞獠民。畏鬼神多淫祀。殺牛釃酒。習以為常。師輒往毀祠奪牛而
歸。歲恒百計。后造曹溪得度。屬祖圓寂。秉遺命謁青原。乃攝衣從之。(緣會語句。青原章序之)一日原問師曰。有人道嶺南有訊息。師曰。有人不道嶺南有訊息。曰若恁么。大藏小藏從何而來。師曰。盡從這裡去。原然之。師于唐天寶初。至衡山南寺。寺之東有石。狀如臺。乃結庵其上。時號石頭和尚 師因看肇論。至會萬物為己者其唯聖人乎。師乃拊幾曰。聖人無己。靡所不己。法身無象。誰云自他。圓鑒靈照于其間。萬象體玄而自現。境智非一。孰云去來。至哉斯語也。遂掩卷不覺寢。夢自身與六祖。同乘一龜。游泳深池之內。覺而詳之。靈龜者智也。池者性海也。吾與祖師。同乘靈智。游性海矣。遂著參同契曰。竺土大仙心。東西密相付。人根有利鈍。道無南北祖。靈源明皎潔。枝派暗流注。執事元是迷。契理亦非悟。門門一切境。回互不回互。回而更相涉。不爾依位住。色本殊質象。聲元異樂苦。暗合上中言。明明清濁句。四大性自復。如子得其母。火熱風動搖。水濕地堅固。眼色耳音聲。鼻香舌咸醋。然依一一法。依根葉分佈。本末須歸宗。尊卑用共語。當明中有暗。勿以暗相遇。當暗中有明。勿以明相睹。明暗各相對。比如前後步。萬物自有功。當言用及處。事存涵蓋合。理應箭鋒拄。承言須會宗。
【現代漢語翻譯】 現代漢語譯本 歸（歸依）。歲恒百計（年齡將近一百歲）。後到曹溪（地名，六祖慧能駐錫之地）得度（出家）。適逢六祖圓寂（去世）。秉承遺命去拜謁青原（青原行思禪師）。於是整理衣物跟隨了他。（關於師徒相遇的語句，記載在《青原章》的序言中） 一天，青原問石頭希遷禪師說：『有人說嶺南（指六祖慧能駐錫的地區）有訊息。』石頭希遷禪師回答說：『有人不說嶺南有訊息。』青原說：『如果這樣，大藏經（佛教經典總集）和小藏經（相對較小的佛教經典）從哪裡來？』石頭希遷禪師說：『都從這裡去。』青原表示認可。 唐朝天寶初年，石頭希遷禪師來到衡山南寺。寺廟東邊有一塊石頭，形狀像檯子，於是他在上面結茅庵居住，當時人們稱他為石頭和尚。 石頭希遷禪師因為閱讀《肇論》（僧肇的著作），讀到『能夠認為萬物為自身的，大概只有聖人吧』。石頭希遷禪師於是拍著桌子說：『聖人沒有自我，沒有什麼不是自我。法身沒有形象，誰說有自身和他者？圓滿的智慧光明照耀其中，萬象體現玄妙而自然顯現。境和智不是一，誰說有來去？』這話說得太好了。於是合上書本不知不覺睡著了，夢見自己和六祖慧能，一同乘坐一隻烏龜，在深池中游泳。醒來后仔細思考，靈龜象徵智慧，池象徵自性之海，我和祖師一同乘坐靈智，在自性之海中遨遊啊。』 於是寫了《參同契》說：『印度（竺土）大仙（指佛陀）的心法，東西方秘密地相互傳授。人的根器有利鈍之分，道沒有南北祖師的分別。靈源光明皎潔，枝條支脈暗中流注。執著於事相原本就是迷惑，契合真理也並非是覺悟。種種門種種境界，回互又不是回互。迴轉則互相涉入，不迴轉則安住本位。色原本有不同的質地形象，聲音原本有不同的快樂痛苦。暗中契合上中之言，明明區分清濁之句。四大（地水火風）的自性自然恢復，如同兒子得到母親。火的性質是熱，風的性質是動搖，水的性質是濕潤，地的性質是堅固。眼見色，耳聽聲，鼻聞香，舌嘗咸醋。然而依靠一一法，依靠根和葉分佈。本末必須歸於宗源，尊卑需要共同言語。應當在光明中看到黑暗，不要用黑暗來相遇。應當在黑暗中看到光明，不要用光明來相睹。光明和黑暗各自相對，比如前後腳步。萬物自有其功用，應當說出其作用和處所。事情存在如同涵蓋相合，道理應當如同箭鋒相拄。理解言語必須領會宗旨。』
【English Translation】 English version 'Gui' (taking refuge). His age was nearly a hundred. Later, he went to Caoxi (place name, where the Sixth Patriarch Huineng resided) and was ordained. He happened to be there when the Sixth Patriarch passed away. Following the Sixth Patriarch's last wishes, he went to visit Qingyuan (Zen Master Qingyuan Xingsi). Thereupon, he arranged his robes and followed him. (The story of their encounter is recorded in the preface to the 'Qingyuan Chapter'). One day, Qingyuan asked Shitou Xiqian, 'Someone says there is news from Lingnan (referring to the area where the Sixth Patriarch Huineng resided).' Shitou Xiqian replied, 'Someone says there is no news from Lingnan.' Qingyuan said, 'If that's the case, where do the Tripitaka (the complete collection of Buddhist scriptures) and the smaller collections of scriptures come from?' Shitou Xiqian said, 'They all come from here.' Qingyuan acknowledged this. In the early years of the Tianbao era of the Tang Dynasty, Shitou Xiqian came to Nansi Temple on Mount Heng. To the east of the temple was a rock that resembled a platform, so he built a hermitage on it. At that time, people called him Stone Monk. Shitou Xiqian was reading the 'Zhao Lun' (Essays of Sengzhao), and when he came to the passage 'Only the sage can regard all things as himself,' Shitou Xiqian struck the table and said, 'The sage has no self; there is nothing that is not self. The Dharmakaya has no form; who says there is self and other? Perfect wisdom shines brightly within, and all phenomena manifest mysteriously and naturally. Realm and wisdom are not one; who says there is coming and going?' These words are excellent. Then he closed the book and fell asleep without realizing it. He dreamed that he and the Sixth Patriarch Huineng were riding on a turtle, swimming in a deep pond. When he woke up, he pondered it carefully. The turtle symbolizes wisdom, and the pond symbolizes the ocean of self-nature. I and the Patriarch are riding on wisdom, swimming in the ocean of self-nature.' Thereupon, he wrote the 'Sandokai' (Harmony of Difference and Sameness), saying: 'The mind of the great sage (Buddha) of India (Jutuzhi), is secretly transmitted between East and West. People's capacities are sharp or dull, but the Way has no northern or southern patriarchs. The spiritual source is bright and pure, but the branches and streams flow secretly. Clinging to phenomena is originally delusion, and conforming to principle is not necessarily enlightenment. All realms in all doors, interrelate and yet do not interrelate. Interrelating, they interpenetrate each other; not interrelating, they abide in their positions. Forms originally have different qualities and appearances, and sounds originally have different pleasures and pains. Secretly conforming to the words of the superior, middle, and inferior, clearly distinguishing the phrases of clear and turbid. The four great elements (earth, water, fire, wind) naturally return to their nature, like a child finding its mother. Fire's nature is heat, wind's nature is movement, water's nature is moisture, and earth's nature is solidity. The eye sees form, the ear hears sound, the nose smells fragrance, and the tongue tastes salt and sour. However, relying on each and every dharma, relying on the roots and leaves for distribution. The origin and end must return to the source, and the honored and humble must speak together. One should see darkness in light, and not encounter darkness with darkness. One should see light in darkness, and not perceive light with light. Light and darkness are relatively opposed, like steps forward and backward. All things have their own function, and one should speak of their use and place. Matters exist like a box and lid fitting together, and principles should be like arrowheads meeting. Understanding words requires comprehending the essence.'
青原思禪師法嗣第一世
南嶽石頭希遷禪師
端州高要陳氏子。母初懷娠。不喜茹葷。師雖在孩提。不煩保母。既冠。然諾自許。士洞獠民。畏鬼神多淫祀。殺牛釃酒。習以為常。師輒往毀祠奪牛而歸。歲恒百計。后造曹溪得度。屬祖圓寂。秉遺命謁青原。乃攝衣從之。(緣會語句。青原章序之)一日原問師曰。有人道嶺南有訊息。師曰。有人不道嶺南有訊息。曰若恁么。大藏小藏從何而來。師曰。盡從這裡去。原然之。師于唐天寶初。至衡山南寺。寺之東有石。狀如臺。乃結庵其上。時號石頭和尚 師因看肇論。至會萬物為己者其唯聖人乎。師乃拊幾曰。聖人無己。靡所不己。法身無象。誰云自他。圓鑒靈照于其間。萬象體玄而自現。境智非一。孰云去來。至哉斯語也。遂掩卷不覺寢。夢自身與六祖。同乘一龜。游泳深池之內。覺而詳之。靈龜者智也。池者性海也。吾與祖師。同乘靈智。游性海矣。遂著參同契曰。竺土大仙心。東西密相付。人根有利鈍。道無南北祖。靈源明皎潔。枝派暗流注。執事元是迷。契理亦非悟。門門一切境。回互不回互。回而更相涉。不爾依位住。色本殊質象。聲元異樂苦。暗合上中言。明明清濁句。四大性自復。如子得其母。火熱風動搖。水濕地堅固。眼色耳音聲。
【現代漢語翻譯】 現代漢語譯本： 青原思禪師的法嗣第一代
南嶽石頭希遷禪師
是端州高要人陳氏之子。他的母親剛懷孕時，就不喜歡吃葷腥。禪師即使在孩提時代，也不需要保姆照料。成年後，他說話算數，一諾千金。當地的士人和山民，畏懼鬼神，經常進行淫邪的祭祀，殺牛釀酒，習以為常。禪師總是前去搗毀他們的祠堂，搶奪牛隻回來，每年都有上百起。後來到曹溪受戒得度，適逢六祖圓寂，於是秉承遺命去拜謁青原行思禪師，就整理衣物跟隨了他。（相關的因緣際會和語句，在青原的章節中有記載）有一天，青原行思禪師問他：『有人說嶺南有訊息傳來。』禪師回答說：『有人不說嶺南有訊息傳來。』青原行思禪師說：『如果這樣，那麼大藏經和小藏經是從哪裡來的呢？』禪師回答說：『都從這裡出去的。』青原行思禪師對此表示認可。唐朝天寶初年（742年），禪師來到衡山南寺，寺廟的東邊有一塊石頭，形狀像檯子，於是就在上面結廬而居，當時人們稱他為石頭和尚。禪師因為閱讀《肇論》，讀到『能夠會通萬物為自身者，大概只有聖人吧』。禪師於是拍著桌子說：『聖人沒有自我，沒有什麼不是自我。法身沒有形象，誰說是自是他？圓滿的明鏡般的靈性照耀其中，萬象體現玄妙而自然顯現。境和智不是一回事，誰說是來是去？』說得太好了！於是合上書本不知不覺睡著了，夢見自己和六祖惠能大師，一同乘坐一隻烏龜，在深池中游泳。醒來后仔細思考，靈龜代表智慧，池代表自性之海，我和祖師，一同乘坐靈智，在自性之海中遨遊啊。』於是寫了《參同契》說：『印度的大覺金仙的心法，東西方秘密地互相傳授。人們的根器有利鈍之分，道卻沒有南北之祖。靈源光明而皎潔，枝流派系暗中流注。執著於事相原本就是迷惑，契合于理體也不是覺悟。種種門頭，種種境界，回互又是不回互。迴轉反而互相涉入，不迴轉就依位安住。色原本有殊異的形質和形象，聲原本有不同的樂音和苦音。暗合上中之言，明明是清濁之句。四大各自恢復本性，如同兒子得到了母親。火的性質是熱，風的性質是動搖，水的性質是濕潤，地的性質是堅固。眼見色，耳聽聲，』
【English Translation】 English version: First Generation of Dharma Heirs of Zen Master Qingyuan Si
Zen Master Shitou Xiqian of Nanyue
He was the son of the Chen family of Gao Yao, Duanzhou. When his mother first became pregnant, she disliked eating meat. Even as a toddler, the master did not require a nanny. After he came of age, he kept his promises. The local scholars and mountain people feared ghosts and gods, and often engaged in lewd sacrifices, killing cattle and brewing wine as a common practice. The master would always go to destroy their shrines and seize the cattle, returning them home, amounting to hundreds of cases each year. Later, he went to Cao Xi to receive ordination and attain liberation. Coincidentally, the Sixth Patriarch passed away, so he followed the Sixth Patriarch's dying wish to visit Qingyuan Xingsi, and then he arranged his robes and followed him. (The related causes and conditions and statements are recorded in the chapter on Qingyuan.) One day, Qingyuan Xingsi asked him: 'Someone said that there is news coming from Lingnan.' The master replied: 'Someone does not say that there is news coming from Lingnan.' Qingyuan Xingsi said: 'If so, then where do the Great Treasury Sutra and the Small Treasury Sutra come from?' The master replied: 'They all go out from here.' Qingyuan Xingsi acknowledged this. In the early years of the Tianbao era of the Tang Dynasty (742 AD), the master came to Nansi Temple in Hengshan. To the east of the temple was a stone shaped like a platform, so he built a hut on it and lived there. At that time, people called him Stone Monk. Because the master was reading the Zhao Lun, he read, 'Those who can unite all things as themselves are probably only sages.' The master then patted the table and said: 'Sages have no self, and there is nothing that is not self. The Dharmakaya has no form, who says it is self or other? The perfect mirror-like spirit shines within, and all phenomena manifest mysteriously and naturally. Realm and wisdom are not the same thing, who says it is coming or going?' How wonderful! So he closed the book and fell asleep without realizing it, dreaming that he and the Sixth Patriarch Huineng were riding a turtle together, swimming in a deep pool. After waking up, he thought carefully, 'The spiritual turtle represents wisdom, and the pool represents the sea of self-nature. I and the Patriarch are riding the spiritual wisdom together, swimming in the sea of self-nature.' So he wrote the Sandokai, saying: 'The mind-dharma of the Great Immortal of India, is secretly transmitted between East and West. People's faculties are sharp or dull, but the Way has no northern or southern ancestor. The spiritual source is bright and clear, the branches and streams flow secretly. Attachment to phenomena is originally delusion, and conformity to the principle is not enlightenment. Various gates, various realms, are mutually related and not mutually related. Turning around, they interpenetrate each other, not turning around, they abide in their positions. Colors originally have different qualities and images, sounds originally have different musical tones and bitter tones. Secretly conforming to the words of the upper and middle, clearly are the phrases of clear and turbid. The four great elements each restore their original nature, like a son obtaining his mother. The nature of fire is heat, the nature of wind is movement, the nature of water is moisture, and the nature of earth is solidity. The eye sees color, the ear hears sound,'
鼻香舌咸醋。然依一一法。依根葉分佈。本末須歸宗。尊卑用共語。當明中有暗。勿以暗相遇。當暗中有明。勿以明相睹。明暗各相對。比如前後步。萬物自有功。當言用及處。事存涵蓋合。理應箭鋒拄。承言須會宗。勿自立規短。觸目不會道。運足焉知路。進步非近遠。迷隔山河固。謹白參元人。光陰莫虛度 上堂。吾之法門。先佛傳受。不論禪定精進。唯達佛之知見。即心即佛。心佛眾生。菩提煩惱。名異體同。汝等當知。自己心靈。體離斷常。性非垢凈。湛然圓滿。凡聖一如。應用無方。離心意識。三界六道。唯自心現。水月映象。豈有生滅。汝能知之。無所不備 道悟問。曹溪意旨誰人得。師曰。會佛法人得。曰師還得否。師曰不得。曰為甚麼不得。師曰。我不會佛法 僧問。如何是解脫。師曰。誰縛汝。曰。如何是凈土。師曰。誰垢汝。曰如何是涅槃。師曰。誰將生死與汝 師問新到。從甚麼處來。曰江西來。師曰。見馬大師否。曰見。師乃指一橛柴曰。馬師何似這個。僧無對。祖回舉似馬祖。祖曰。汝見橛柴大小。曰沒量大。祖曰。汝甚有力。曰何也。祖曰。汝從南嶽。負一橛柴來。豈不是有力 問。如何是西來意。師曰。問取露柱。曰學人不會。師曰。我更不會 大顛問。古人道。道有道無俱是謗。請
【現代漢語翻譯】 現代漢語譯本 鼻聞香氣，舌嘗鹹味，如同品醋。然而，要依據一一法（指對萬事萬物如實觀察的智慧），依據根、葉來分佈（指從現象到本質的認知過程）。根本和末節最終都要歸於宗（指事物的本源或真理）。尊卑之間要用共同的語言交流。應當明白光明中有黑暗，但不要用黑暗去對抗黑暗。應當明白黑暗中有光明，但不要用光明去炫耀光明。光明和黑暗各自相對存在，比如前進和後退的腳步。萬物自有其功用，應當說出其用途和所在之處。事情的道理如同涵蓋相合，義理應當像箭鋒一樣直指核心。理解言語必須領會其宗旨，不要自立規則而顯得短淺。觸目所及卻不能領會真道，行動起來又怎能知道道路？進步並非在于近或遠，迷惑就會被山河阻隔。謹告參禪悟道之人，光陰切莫虛度。
上堂開示。我的法門，是先佛傳授下來的。不講究禪定和精進，只求通達佛的知見（指對事物真相的認識）。即心即佛，心、佛、眾生，菩提（覺悟）和煩惱，名稱不同而本體相同。你們應當知道，自己的心靈，本體遠離斷滅和常有，自性並非垢染或清凈，湛然圓滿，凡人和聖人一樣。應用起來沒有固定方向，脫離了心意識，三界六道，都只是自心的顯現。如同水中的月亮和鏡中的影像，哪裡會有生滅？你們如果能明白這個道理，就無所不具備了。
道悟問：『曹溪（指六祖慧能）的意旨，誰人能夠領會？』師（指丹霞天然禪師）說：『會佛法的人能夠領會。』道悟說：『師父您能領會嗎？』師說：『我不能領會。』道悟說：『為什麼不能領會？』師說：『我不會佛法。』
有僧人問：『如何是解脫？』師說：『誰束縛了你？』僧人問：『如何是凈土？』師說：『誰污染了你？』僧人問：『如何是涅槃（寂滅）？』師說：『誰把生死給了你？』
師問新來的僧人：『從什麼地方來？』僧人說：『從江西來。』師說：『見過馬大師（指馬祖道一禪師）嗎？』僧人說：『見過。』師於是指著一截木柴說：『馬大師像這個嗎？』僧人無言以對。丹霞天然禪師回來后把這件事告訴了馬祖。馬祖說：『你看見那截木柴有多大？』丹霞天然禪師說：『沒法測量的大。』馬祖說：『你很有力氣。』丹霞天然禪師問：『為什麼這麼說？』馬祖說：『你從南嶽（山名），背了一截木柴來，豈不是很有力氣？』
有人問：『如何是西來意（指禪宗的宗旨）？』師說：『去問露柱（指寺院中的柱子）。』那人說：『學人不會。』師說：『我更不會。』
大顛（人名）問：『古人說，說道有道無都是誹謗，請問這是什麼意思？』
【English Translation】 English version The nose smells fragrance, the tongue tastes saltiness, like tasting vinegar. However, one must rely on the 'one-by-one' method (referring to the wisdom of observing all things as they truly are), and distribute according to roots and leaves (referring to the cognitive process from phenomena to essence). The root and the branch must ultimately return to the source (referring to the origin or truth of things). The superior and inferior should communicate using a common language. One should understand that there is darkness in light, but do not use darkness to confront darkness. One should understand that there is light in darkness, but do not use light to flaunt light. Light and darkness exist relative to each other, like forward and backward steps. All things have their own function, and one should speak of their use and location. The principles of things are like a box and its lid fitting together, and the truth should be like an arrow pointing straight to the core. Understanding words requires grasping their essence, do not establish rules that appear shallow. Failing to comprehend the Dao (the Way) in everything one sees, how can one know the path when moving forward? Progress is not about near or far, delusion is blocked by mountains and rivers. I respectfully advise those who practice Chan (Zen) and seek enlightenment, do not waste time.
Giving a Dharma talk. My Dharma gate is passed down from the previous Buddhas. It does not emphasize Chan (Zen) meditation and diligent practice, but only seeks to attain the Buddha's knowledge and vision (referring to the understanding of the true nature of things). That is, mind is Buddha, mind, Buddha, sentient beings, Bodhi (enlightenment) and afflictions, have different names but the same essence. You should know that your own mind, its essence is free from annihilation and permanence, its nature is neither defiled nor pure, it is perfectly complete, ordinary people and sages are the same. Its application has no fixed direction, free from mind consciousness, the Three Realms and Six Paths are all manifestations of one's own mind. Like the moon in the water and the image in the mirror, how can there be birth and death? If you can understand this principle, you will lack nothing.
Daowu asked: 'Whose can understand the meaning of Caoxi (referring to the Sixth Patriarch Huineng)?' The Master (referring to Zen Master Danxia Tianran) said: 'Those who understand the Buddha-dharma can understand.' Daowu said: 'Can the Master understand?' The Master said: 'I cannot understand.' Daowu said: 'Why can't you understand?' The Master said: 'I do not understand the Buddha-dharma.'
A monk asked: 'What is liberation?' The Master said: 'Who bound you?' The monk asked: 'What is the Pure Land?' The Master said: 'Who defiled you?' The monk asked: 'What is Nirvana (extinction)?' The Master said: 'Who gave you birth and death?'
The Master asked a newly arrived monk: 'Where do you come from?' The monk said: 'From Jiangxi.' The Master said: 'Have you seen Master Ma (referring to Zen Master Mazu Daoyi)?' The monk said: 'I have seen him.' The Master then pointed to a piece of firewood and said: 'What is Master Ma like this?' The monk was speechless. Zen Master Danxia Tianran returned and told Mazu about this. Mazu said: 'Did you see how big that piece of firewood was?' Zen Master Danxia Tianran said: 'Immeasurably big.' Mazu said: 'You are very strong.' Zen Master Danxia Tianran asked: 'Why do you say that?' Mazu said: 'You carried a piece of firewood from Nanyue (mountain name), aren't you very strong?'
Someone asked: 'What is the meaning of the coming from the West (referring to the purpose of Zen)?' The Master said: 'Ask the pillar (referring to the pillar in the temple).' That person said: 'I do not understand.' The Master said: 'I understand even less.'
Dadian (person's name) asked: 'The ancients said, saying there is Dao (the Way) or there is no Dao are both slander, what does this mean?'
師除。師曰一物亦無。除個甚麼。師卻問。並卻咽喉唇吻道將來。顛曰。無這個。師曰。若恁么。汝即得入門 道悟問。如何是佛法大意。師曰。不得不知。悟曰。向上更有轉處也無。師曰。長空不礙白雲飛 問。如何是禪。師曰碌磚。曰如何是道。師曰木頭 南嶽鬼神。多顯跡聽法。師皆與授戒。唐代宗廣德甲辰。師愍負米登山。送供甚勞。乃移庵下樑端。德宗貞元庚午臘月二十五日順寂。壽九十一。臘六十三。塔于東嶺。穆宗長慶年。謚無際大師。塔曰見相。
青原下二世
石頭遷禪師法嗣
澧州藥山惟儼禪師
絳州韓氏子。年十七。依朝陽西山慧照出家。納戒于衡岳希操律師。博通經論。嚴持戒律。一日自嘆曰。大丈夫。當離法自凈。誰能屑屑事細行於布巾耶。首造石頭之室。便問。三乘十二分教。某甲粗知。嘗聞南方直指人心見性成佛。實未明瞭。伏望和尚慈悲指示。頭曰。恁么也不得。不恁么也不得。恁么不恁么總不得。子作么生。師罔措。頭曰。子因緣不在此。且往馬大師處去。師稟命。恭禮馬祖。仍伸前問。祖曰。我有時教伊揚眉瞬目。有時不教伊揚眉瞬目。有時揚眉瞬目者是。有時揚眉瞬目者不是。子作么生。師于言下契悟。便禮拜。祖曰。你見甚麼道理。便禮拜。師曰。
【現代漢語翻譯】 現代漢語譯本 師除（僧人名）。師（指石頭遷禪師）曰：『一物亦無，除個甚麼？』師卻問：『並卻咽喉唇吻道將來。』顛（僧人名）曰：『無這個。』師曰：『若恁么，汝即得入門。』道悟（僧人名）問：『如何是佛法大意？』師曰：『不得不知。』悟曰：『向上更有轉處也無？』師曰：『長空不礙白雲飛。』問：『如何是禪？』師曰：『碌磚。』曰：『如何是道？』師曰：『木頭。』南嶽（山名，位於湖南省）鬼神，多顯跡聽法。師皆與授戒。唐代宗廣德甲辰（764年），師愍負米登山，送供甚勞，乃移庵下樑端。唐德宗貞元庚午（790年）臘月二十五日順寂，壽九十一，臘六十三。塔于東嶺。唐穆宗長慶年間（821-824年），謚無際大師，塔曰見相。
青原下二世
石頭遷禪師法嗣
澧州藥山惟儼禪師
絳州韓氏子。年十七，依朝陽西山慧照出家，納戒于衡岳希操律師。博通經論，嚴持戒律。一日自嘆曰：『大丈夫，當離法自凈，誰能屑屑事細行於布巾耶？』首造石頭之室，便問：『三乘十二分教，某甲粗知。嘗聞南方直指人心見性成佛，實未明瞭。伏望和尚慈悲指示。』頭（指石頭遷禪師）曰：『恁么也不得，不恁么也不得，恁么不恁么總不得。子作么生？』師罔措。頭曰：『子因緣不在此，且往馬大師處去。』師稟命，恭禮馬祖，仍伸前問。祖曰：『我有時教伊揚眉瞬目，有時不教伊揚眉瞬目，有時揚眉瞬目者是，有時揚眉瞬目者不是。子作么生？』師于言下契悟，便禮拜。祖曰：『你見甚麼道理，便禮拜？』師曰：
【English Translation】 English version The master (a monk) asked to be cleansed. The master (referring to Stone Head Qian Chan Master) said, 'There is not a single thing, what is there to cleanse?' The master then asked, 'Bring it forth without using your throat, lips, or mouth.' The monk Dian said, 'There is no such thing.' The master said, 'If that's the case, then you may enter the gate.' Dao Wu (a monk) asked, 'What is the great meaning of the Buddha-dharma?' The master said, 'It cannot be unknown.' Wu said, 'Is there further turning beyond this?' The master said, 'The vast sky does not hinder white clouds from flying.' Someone asked, 'What is Chan?' The master said, 'A brick.' The person asked, 'What is the Dao?' The master said, 'A piece of wood.' The ghosts and spirits of Mount Nan Yue (a mountain in Hunan Province) often manifested and listened to the Dharma. The master gave them all precepts. In the Jia Chen year of the Guangde era of Emperor Daizong of the Tang Dynasty (764 AD), the master, pitying the labor of carrying rice up the mountain for offerings, moved the hermitage to the lower end of the beam. On the 25th day of the twelfth month in the Geng Wu year of the Zhenyuan era of Emperor Dezong of the Tang Dynasty (790 AD), he passed away peacefully at the age of ninety-one, with sixty-three years of monastic life. His stupa was built on the East Ridge. During the Changqing era of Emperor Muzong of the Tang Dynasty (821-824 AD), he was posthumously named the Great Master Wuji, and the stupa was called 'Seeing the Appearance'.
Second Generation under Qingyuan
Dharma Successor of Chan Master Stone Head Qian
Chan Master Yaoshan Weiyan of Lizhou
A son of the Han family of Jiangzhou. At the age of seventeen, he left home under Huizhao of Xishan in Chaoyang, and received precepts from Lawyer Xicao of Mount Heng. He was well-versed in scriptures and treatises, and strictly observed the precepts. One day, he sighed to himself, 'A great man should purify himself by leaving the Dharma. Who can meticulously engage in trivial practices with a cloth?' He first visited the chamber of Stone Head and asked, 'I roughly understand the Three Vehicles and Twelve Divisions of Teachings. I have heard that the South directly points to the human mind, seeing one's nature and becoming a Buddha, but I have not truly understood it. I humbly hope that the Abbot will compassionately instruct me.' Head (referring to Stone Head Qian Chan Master) said, 'That way is not acceptable, not that way is not acceptable, that way and not that way are all unacceptable. What do you do?' The master was at a loss. Head said, 'Your affinity is not here, you should go to Great Master Ma.' The master obeyed the order, respectfully paid respects to Mazu, and repeated the previous question. Mazu said, 'Sometimes I teach him to raise his eyebrows and blink, sometimes I don't teach him to raise his eyebrows and blink, sometimes raising his eyebrows and blinking is right, sometimes raising his eyebrows and blinking is not right. What do you do?' The master had a sudden enlightenment upon hearing these words and bowed in reverence. Mazu said, 'What principle did you see that made you bow?' The master said:
某甲在石頭處。如蚊子上鐵牛。祖曰。汝既如是。善自護持。侍奉三年。一日祖問。子近日見處作么生。師曰。面板脫落盡。唯有一真實。祖曰。子之所得。可謂協於心體。佈於四肢。既然如是。將三條篾。束取肚皮。隨處住山去。師曰。某甲又是何人。敢言住山。祖曰不然。未有常行而不住。未有常住而不行。欲益無所益。欲為無所為。宜作舟航。無久住此。師乃辭祖返石頭 一日在石上坐次。石頭問曰。汝在這裡作什麼。曰一物不為。頭曰。恁么即閑坐也。曰若閑坐即為也。頭曰。汝道不為。不為個甚麼。曰千聖亦不識。頭以偈贊曰。從來共住不知名。任運相將祇么行。自古上賢猶不識。造次凡流豈可明 后石頭垂語曰。言語動用沒交涉。師曰。非言語動用。亦沒交涉。頭曰。我這裡針劄不久。師曰。我這裡如石上栽華。頭然之 后居澧州藥山。海眾云會。師謂道吾曰。茗溪上世。為節察來。吾曰。和尚上世。曾為甚麼。師曰。我痿痿羸羸且恁么過時。吾曰。憑何如此。師曰。我不曾展他書卷 院主報。打鐘也。請和尚上堂。師曰。汝與我擎缽盂去。曰和尚無手來多少時。師曰。汝祇是枉披袈裟。曰某甲祇恁么。和尚如何。師曰。我無這個眷屬 謂云巖曰。與我喚沙彌來。巖曰。喚他來作甚麼。師曰。我有個折腳
【現代漢語翻譯】 現代漢語譯本： 某甲在石頭處（指藥山惟儼禪師在石頭希遷禪師處）。如同蚊子叮咬鐵牛一般，無處下口，比喻無法下手。石頭希遷禪師說：『你既然是這樣，就要好好地守護自己的本心，侍奉三年。』 一日，石頭希遷禪師問：『你最近的見解如何？』藥山惟儼禪師說：『面板脫落殆盡，唯有一真實。』石頭希遷禪師說：『你的所得，可以說是與心體相合，佈於四肢。既然如此，用三條竹篾，束住肚皮，隨處住山去吧。』 藥山惟儼禪師說：『某甲又是何人，敢說住山？』石頭希遷禪師說：『不是這樣的。沒有常行而不住，沒有常住而不行。想要增益也無所增益，想要作為也無所作為。應該作為舟船，不要長久住在這裡。』於是藥山惟儼禪師辭別石頭希遷禪師，返回石頭。 一日，藥山惟儼禪師在石頭上坐著，石頭希遷禪師問：『你在這裡做什麼？』藥山惟儼禪師說：『一物不為。』石頭希遷禪師說：『這麼說就是閑坐了？』藥山惟儼禪師說：『如果閑坐就是有所作爲了。』石頭希遷禪師說：『你說不為，不為的是什麼？』藥山惟儼禪師說：『千聖（指過去的聖人）也不認識。』石頭希遷禪師用偈語讚歎說：『從來共住不知名，任運相將祇么行。自古上賢猶不識，造次凡流豈可明。』 後來，石頭希遷禪師垂語說：『言語動用沒交涉。』藥山惟儼禪師說：『非言語動用，也沒交涉。』石頭希遷禪師說：『我這裡針扎不久。』藥山惟儼禪師說：『我這裡如石上栽華。』石頭希遷禪師認可了他的說法。 後來，藥山惟儼禪師居住在澧州藥山，海眾雲集。藥山惟儼禪師對道吾說：『茗溪上世，為節察來。』道吾說：『和尚上世，曾為什麼？』藥山惟儼禪師說：『我痿痿羸羸且恁么過時。』道吾說：『憑什麼如此？』藥山惟儼禪師說：『我不曾展他書卷。』 院主報告說：『打鐘了，請和尚上堂。』藥山惟儼禪師說：『你與我擎缽盂去。』院主說：『和尚無手來多少時？』藥山惟儼禪師說：『你只是枉披袈裟。』院主說：『某甲祇恁么，和尚如何？』藥山惟儼禪師說：『我無這個眷屬。』 藥山惟儼禪師對云巖說：『與我喚沙彌來。』云巖說：『喚他來作甚麼？』藥山惟儼禪師說：『我有個折腳』
【English Translation】 English version: A certain person (referring to Yaoshan Weiyan Chan Master) was at Shitou's (referring to Shitou Xiqian Chan Master) place. It was like a mosquito biting an iron ox, with no place to start, a metaphor for being unable to begin. Shitou Xiqian Chan Master said, 'Since you are like this, you must take good care of your original mind and serve for three years.' One day, Shitou Xiqian Chan Master asked, 'What is your understanding recently?' Yaoshan Weiyan Chan Master said, 'The skin has completely fallen off, there is only one truth.' Shitou Xiqian Chan Master said, 'What you have attained can be said to be in accordance with the body of the mind, spread throughout the four limbs. Since this is the case, use three bamboo strips to tie up your belly and go live in the mountains wherever you please.' Yaoshan Weiyan Chan Master said, 'Who am I to dare to say I will live in the mountains?' Shitou Xiqian Chan Master said, 'It is not like that. There is no constant movement without dwelling, and no constant dwelling without movement. There is nothing to be gained by wanting to increase, and nothing to be done by wanting to act. You should act as a boat, do not stay here for long.' So Yaoshan Weiyan Chan Master bid farewell to Shitou Xiqian Chan Master and returned to Shitou. One day, Yaoshan Weiyan Chan Master was sitting on a rock, and Shitou Xiqian Chan Master asked, 'What are you doing here?' Yaoshan Weiyan Chan Master said, 'I am not doing anything.' Shitou Xiqian Chan Master said, 'So you are sitting idly?' Yaoshan Weiyan Chan Master said, 'If I am sitting idly, then I am doing something.' Shitou Xiqian Chan Master said, 'You say you are not doing anything, what is it that you are not doing?' Yaoshan Weiyan Chan Master said, 'Even the thousand sages (referring to past sages) do not recognize it.' Shitou Xiqian Chan Master praised him with a verse: 'We have always lived together without knowing the name, letting it carry us along as it is. Even the wise of ancient times did not recognize it, how can ordinary people understand it?' Later, Shitou Xiqian Chan Master said, 'Words and actions have nothing to do with it.' Yaoshan Weiyan Chan Master said, 'Non-words and actions also have nothing to do with it.' Shitou Xiqian Chan Master said, 'I will not stay here for long.' Yaoshan Weiyan Chan Master said, 'I am like planting flowers on a rock here.' Shitou Xiqian Chan Master acknowledged his statement. Later, Yaoshan Weiyan Chan Master lived in Yaoshan in Lizhou, and a multitude of people gathered. Yaoshan Weiyan Chan Master said to Daowu, 'Mingxi in his previous life, came as a Jiedushi (military commissioner).' Daowu said, 'What was the master in his previous life?' Yaoshan Weiyan Chan Master said, 'I am weak and feeble and just pass the time like this.' Daowu said, 'What do you rely on to be like this?' Yaoshan Weiyan Chan Master said, 'I have never opened his books.' The monastery director reported, 'The bell has been struck, please Master ascend the hall.' Yaoshan Weiyan Chan Master said, 'You go and carry the bowl for me.' The monastery director said, 'How long has it been since the master had hands?' Yaoshan Weiyan Chan Master said, 'You are just wearing the kasaya in vain.' The monastery director said, 'I am just like this, what about the master?' Yaoshan Weiyan Chan Master said, 'I have no such family.' Yaoshan Weiyan Chan Master said to Yunyan, 'Call the novice monk for me.' Yunyan said, 'What are you calling him for?' Yaoshan Weiyan Chan Master said, 'I have a broken leg.'
鐺子。要他提上挈下。巖曰。恁么則與和尚。出一隻手去也。師便休 園頭栽菜次。師曰。栽即不障汝栽。莫教根生。曰既不教根生。大眾吃甚麼。師曰。汝還有口么。頭無對 道吾云巖侍立次。師指案上枯榮二樹。問道吾曰。枯者是。榮者是。吾曰。榮者是。師曰。灼然一切處。光明燦爛去。又問云巖。枯者是。榮者是。巖曰。枯者是。師曰。灼然一切處。放教枯淡去。適高沙彌至。師曰。枯者是。榮者是。彌曰。枯者從他枯。榮者從他榮。師顧道吾云巖曰。不是不是 問。如何得不被諸境惑。師曰。聽他何礙汝。曰不會。師曰。何境惑汝 問。如何是道中至寶。師曰。莫諂曲。曰不諂曲時如何。師曰。傾國不換 有僧再來依附。師問阿誰。曰常坦。師呵曰。前也是常坦。后也是常坦 師久不升堂。院主白曰。大眾久思和尚示誨。師曰。打鐘著。眾才集。師便下座歸方丈。院主隨後問曰。和尚既許為大眾說話。為甚麼一言不措。師曰。經有經師。律有律師。爭怪得老僧 師問云巖。作甚麼。巖曰。擔屎。師曰。那個聻。巖曰在。師曰。汝來去為誰。曰替他東西。師曰。何不教並行。曰和尚莫謗他。師曰。不合恁么道。曰如何道。師曰。還會擔么 師坐次。僧問。兀兀地思量甚麼。師曰。思量個不思量底。曰不思量底
【現代漢語翻譯】 現代漢語譯本 鐺子（一種打擊樂器）。要他提上挈下。巖（人名，具體不詳）曰：『恁么則與和尚，出一隻手去也。』師便休。（意指停止爭論或行動） 園頭（菜園負責人）栽菜次。師曰：『栽即不障汝栽，莫教根生。』曰：『既不教根生，大眾吃甚麼？』師曰：『汝還有口么？』頭無對。 道吾（人名，具體不詳）、云巖（人名，具體不詳）侍立次。師指案上枯榮二樹，問道吾曰：『枯者是？榮者是？』吾曰：『榮者是。』師曰：『灼然一切處，光明燦爛去。』又問云巖：『枯者是？榮者是？』巖曰：『枯者是。』師曰：『灼然一切處，放教枯淡去。』適高沙彌（年輕的僧人）至。師曰：『枯者是？榮者是？』彌曰：『枯者從他枯，榮者從他榮。』師顧道吾、云巖曰：『不是不是。』 問：『如何得不被諸境惑？』師曰：『聽他何礙汝？』曰：『不會。』師曰：『何境惑汝？』 問：『如何是道中至寶？』師曰：『莫諂曲。』曰：『不諂曲時如何？』師曰：『傾國不換。』 有僧再來依附。師問：『阿誰？』曰：『常坦（人名，具體不詳）。』師呵曰：『前也是常坦，后也是常坦。』 師久不升堂。院主（寺院主管）白曰：『大眾久思和尚示誨。』師曰：『打鐘著。』眾才集。師便下座歸方丈。院主隨後問曰：『和尚既許為大眾說話，為甚麼一言不措？』師曰：『經有經師，律有律師，爭怪得老僧？』 師問云巖：『作甚麼？』巖曰：『擔屎。』師曰：『那個聻？』巖曰：『在。』師曰：『汝來去為誰？』曰：『替他東西。』師曰：『何不教並行？』曰：『和尚莫謗他。』師曰：『不合恁么道。』曰：『如何道？』師曰：『還會擔么？』 師坐次。僧問：『兀兀地思量甚麼？』師曰：『思量個不思量底。』曰：『不思量底如何思量？』師曰：『非思量。』
【English Translation】 English version 'Dang Zi' (a percussion instrument). He is asked to lift up and carry down. Yan (person's name, details unknown) said, 'In that case, I'll give the monk a hand.' The master then stopped (meaning to stop arguing or acting). The gardener was planting vegetables. The master said, 'Planting doesn't hinder your planting, but don't let the roots grow.' He said, 'If you don't let the roots grow, what will the monks eat?' The master said, 'Do you still have a mouth?' The gardener had no reply. Daowu (person's name, details unknown) and Yunyan (person's name, details unknown) were standing in attendance. The master pointed to two trees, one withered and one flourishing, on the table and asked Daowu, 'Which is the withered one? Which is the flourishing one?' Daowu said, 'The flourishing one is.' The master said, 'Clearly, everywhere is bright and radiant.' He then asked Yunyan, 'Which is the withered one? Which is the flourishing one?' Yunyan said, 'The withered one is.' The master said, 'Clearly, everywhere is allowed to be withered and faded.' Just then, the young novice monk Gao arrived. The master said, 'Which is the withered one? Which is the flourishing one?' The novice said, 'Let the withered one wither, and let the flourishing one flourish.' The master looked at Daowu and Yunyan and said, 'No, no.' Asked, 'How can one not be deluded by all the realms?' The master said, 'What harm is there in listening to them?' He said, 'I don't understand.' The master said, 'What realm deludes you?' Asked, 'What is the supreme treasure in the Way?' The master said, 'Do not be flattering.' He said, 'What about when not flattering?' The master said, 'Not exchanged for a country.' A monk came to rely on him again. The master asked, 'Who?' He said, 'Chang Tan (person's name, details unknown).' The master scolded, 'The former is also Chang Tan, and the latter is also Chang Tan.' The master had not ascended the hall for a long time. The abbot (the person in charge of the temple) said, 'The assembly has been longing for the master's instruction for a long time.' The master said, 'Ring the bell.' When the assembly gathered, the master descended from the seat and returned to his room. The abbot followed and asked, 'Master, since you promised to speak for the assembly, why didn't you say a word?' The master said, 'The sutras have sutra masters, and the precepts have precept masters, so why blame the old monk?' The master asked Yunyan, 'What are you doing?' Yunyan said, 'Carrying manure.' The master said, 'Where is it?' Yunyan said, 'Here.' The master said, 'Who are you coming and going for?' He said, 'For him.' The master said, 'Why not teach them to go together?' He said, 'Master, don't slander him.' The master said, 'It shouldn't be said like that.' He said, 'How should it be said?' The master said, 'Do you still know how to carry it?' The master was sitting. A monk asked, 'What are you thinking about so intently?' The master said, 'Thinking about what is not thought.' He said, 'How to think about what is not thought?' The master said, 'Non-thinking.'
。如何思量。師曰。非思量 問。學人擬歸鄉時如何。師曰。汝父母遍身紅爛。臥在荊棘林中。汝歸何所。曰恁么則不歸去也。師曰。汝卻須歸去。汝若歸鄉。我示汝個休糧方子。曰便請。師曰。二時上堂。不得咬破一粒米 問。如何是涅槃。師曰。汝未開口時。喚作甚麼 問僧。甚處來。曰湖南來。師曰。洞庭湖水滿也未。曰未。師曰。許多時雨水。為甚麼未滿。僧無語(道吾云。滿也。云巖云。湛湛地。洞山云。甚麼劫中曾增減來。雲門云。祇在這裡) 師問僧。甚處來。曰江西來。師以拄杖敲禪床三下。僧曰。某甲粗知去處。師拋下拄杖。僧無語。師召侍者。點茶與這僧。踏州縣困 師問龐居士。一乘中還著得這個事么。士曰。某甲祇管日求升合。不知還著得么。師曰。道居士不見石頭得么。士曰。拈一放一。未為好手。師曰。老僧住持事繁。士珍重便出。師曰。拈一放一的是好手。士曰。好個一乘問宗。今日失卻也。師曰。是是 上堂。祖師祇教保護。若貪嗔癡起來。切須防禁。莫教掁觸。是你欲知。枯木石頭卻須擔荷。實無枝葉可得。雖然如此。更宜自看。不得絕言語。我今為你說這個語。顯無語底。他那個本來無耳目等貌 師與云巖遊山。腰間刀響。巖問。甚麼物作聲。師抽刀驀口作斫勢(洞山舉示眾云
【現代漢語翻譯】 現代漢語譯本：『如何思量？』 師父說：『非思量。』 問：『學人想要歸鄉時該如何？』 師父說：『你的父母遍身紅爛，臥在荊棘林中，你歸向何處？』 回答說：『既然這樣，那就不歸去了。』 師父說：『你卻必須歸去。你若歸鄉，我告訴你一個休糧的方子。』 回答說：『請說。』 師父說：『二時上堂，不得咬破一粒米。』 問：『如何是涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）？』 師父說：『你未開口時，喚作什麼？』 有僧人問：『從哪裡來？』 回答說：『從湖南來。』 師父說：『洞庭湖水滿了嗎？』 回答說：『未滿。』 師父說：『下了這麼久的雨，為什麼還沒滿？』 僧人無語。（道吾說：『滿了。』 云巖說：『湛湛地。』 洞山說：『什麼劫（Kalpa，佛教術語，指極長的時間單位）中曾經增減過？』 雲門說：『就在這裡。』） 師父問僧人：『從哪裡來？』 回答說：『從江西來。』 師父用拄杖敲禪床三下。僧人說：『我粗略知道去處。』 師父拋下拄杖，僧人無語。師父叫侍者：『點茶給這位僧人，他踏州縣睏乏了。』 師父問龐居士（Layman Pang，唐代著名佛教居士）: 『一乘（Ekāyana，佛教術語，指唯一能達到解脫的道路）中還能容得下這件事嗎？』 居士說：『我只管每日求升斗，不知道還能不能容得下。』 師父說：『難道居士沒見過石頭（Shitou，指石頭希遷禪師）嗎？』 居士說：『拈一放一，還不是好手。』 師父說：『老僧住持事務繁忙。』 居士珍重告辭便出。 師父說：『拈一放一的才是好手。』 居士說：『好個一乘問宗，今天失卻了。』 師父說：『是是。』 上堂：祖師（Patriarch，指禪宗的歷代祖師）只是教導保護，如果貪嗔癡（Greed, hatred, and delusion，佛教術語，指三種根本煩惱）起來，一定要防禁，不要讓它掁觸。是你要知道，枯木石頭卻須擔荷，實在沒有枝葉可以得到。雖然如此，更應該自己看護，不得斷絕言語。我今天為你說的這個語，顯現無語的本底，他那個本來沒有耳目等相貌。 師父與云巖（Yunyan，指云巖曇晟禪師）遊山，腰間刀響。云巖問：『什麼東西作聲？』 師父抽刀對著口作砍的姿勢。（洞山舉示眾人說：
【English Translation】 English version: 'How to contemplate?' The Master said, 'Non-contemplation.' Asked: 'How should a student act when intending to return home?' The Master said, 'Your parents are covered in red sores, lying in a thicket of thorns. Where will you return?' Replied: 'In that case, I will not return.' The Master said, 'You must return. If you return home, I will show you a formula for abstaining from food.' Replied: 'Please do.' The Master said, 'During the two daily Dharma talks, you must not break even a single grain of rice.' Asked: 'What is Nirvana (the state of liberation from the cycle of birth and death)?' The Master said, 'What do you call it before you open your mouth?' A monk asked: 'Where do you come from?' Replied: 'From Hunan.' The Master said: 'Is Dongting Lake full yet?' Replied: 'Not yet.' The Master said: 'With so much rain for so long, why isn't it full?' The monk was speechless. (Daowu said: 'It's full.' Yunyan said: 'Serenely still.' Dongshan said: 'In what kalpa (an extremely long period of time) has it ever increased or decreased?' Yunmen said: 'It's right here.') The Master asked a monk: 'Where do you come from?' Replied: 'From Jiangxi.' The Master struck the Zen bed three times with his staff. The monk said: 'I roughly know where I'm going.' The Master threw down his staff, and the monk was speechless. The Master called to the attendant: 'Make tea for this monk; he is tired from traveling through the counties.' The Master asked Layman Pang (a famous Buddhist layman of the Tang Dynasty): 'Can this matter be accommodated within the One Vehicle (Ekāyana, the single path to enlightenment)?' The Layman said: 'I only manage to seek bushels and pints daily; I don't know if it can be accommodated.' The Master said: 'Has the Layman not seen Shitou (referring to Zen Master Shitou Xiqian)?' The Layman said: 'Picking one up and putting one down is not the mark of a good hand.' The Master said: 'This old monk is busy with monastic affairs.' The Layman bid farewell and left. The Master said: 'Picking one up and putting one down is the mark of a good hand.' The Layman said: 'Such a fine question about the One Vehicle's doctrine is lost today.' The Master said: 'Yes, yes.' Ascending the Dharma hall: The Patriarchs (the ancestral teachers of Zen Buddhism) only taught protection. If greed, hatred, and delusion (the three root poisons) arise, you must guard against and restrain them, not let them stir and touch. It is that you want to know, the withered wood and stone must be borne, there are truly no branches and leaves to be obtained. Even so, you should watch over yourself, and not cut off speech. The speech I am speaking to you today reveals the ground of no-speech, that originally has no appearance of ears, eyes, etc. The Master was traveling in the mountains with Yunyan (referring to Zen Master Yunyan Tansheng), and the knife at his waist rang. Yunyan asked: 'What is making that sound?' The Master drew his knife and made a chopping gesture towards his mouth. (Dongshan raised this to show the assembly, saying:
。看他藥山橫身為這個事。今時人。欲明向上事。須體此意始得) 遵布衲浴佛。師曰。這個從汝浴。還浴得那個么。遵曰。把將那個來。師乃休。(長慶雲。邪法難扶。玄覺云。且道長慶恁么道。在賓在主。眾中喚作浴佛語。亦曰兼帶語。且道。盡善不盡善) 問。學人有疑請師決。師曰。待上堂時來。與阇黎決疑。至晚上堂。眾集。師曰。今日請決疑上座。在甚麼處。其僧出衆而立。師下禪床把住曰。大眾這僧有疑。便與一推。卻歸方丈(玄覺曰。且道與伊決疑否。若決疑。甚麼處是決疑。若不與決疑。又道待上堂時。與汝決疑) 師問飯頭。汝在此多少時也。曰三年。師曰。我總不識汝。飯頭罔測。發憤而去 問。身命急處如何。師曰。莫種雜種。曰將何供養。師曰。無物者 師令供養主抄化甘行者。問甚處來。曰藥山來。甘曰。來作么。曰教化。甘曰。將得藥來么。曰行者有甚麼病。甘便舍銀兩錠。意山中有人。此物卻回。無人即休。主便歸納。疏。師問曰。子歸何速。主曰。問佛法相當。得銀兩錠。師令舉其語。主舉已。師曰。速送還他。子著賊了也。主便送還。甘曰。元來山中有人。遂添銀施之。(同安顯云。早知行者恁么問。終不道藥山來) 問僧。見說汝解算是否。曰不敢。師曰。汝試算老僧看。僧
【現代漢語翻譯】 現代漢語譯本：看他藥山（唐代禪師，生卒年不詳）橫身於這件事。（現在的）人們，想要明白向上提升之事，必須體會這個意思才能領悟。）遵布衲（生卒年不詳）浴佛（用香湯沐浴佛像的儀式）。師（云巖曇晟，782-841）說：『這個（佛像）由你來沐浴，還能沐浴得了那個（真如自性）嗎？』遵（布衲）說：『把那個（真如自性）拿來。』師（云巖曇晟）於是作罷。（長慶（慧棱，854-932）說：『邪法難以扶持。』玄覺（永嘉玄覺，647-713）說：『且說長慶（慧棱）這麼說，是在賓位還是在主位？大眾中稱作浴佛之語，也說是兼帶之語。且說，盡善還是不盡善？』） 問：學人有疑問，請師父解答。師（云巖曇晟）說：『等上堂（禪宗寺院中住持升座講法）時來，與阇黎（梵語，意為親教師）你解答疑問。』到晚上上堂，大眾聚集。師（云巖曇晟）說：『今天請問決疑的上座（指僧人），在哪裡？』那僧人從人群中走出站立。師（云巖曇晟）下禪床抓住他說：『大眾，這僧人有疑問。』便用力一推，然後回到方丈（寺院住持的住所）。（玄覺（永嘉玄覺）說：『且說與他解答疑問了嗎？如果解答疑問了，什麼地方是解答疑問之處？如果不與他解答疑問，又說等上堂時，與你解答疑問。』） 師（云巖曇晟）問飯頭（寺院廚房的負責人）：『你在這裡多久了？』答：『三年。』師（云巖曇晟）說：『我總是不認識你。』飯頭（寺院廚房的負責人）茫然不知所措，發憤離開了。 問：身命危急時該如何？師（云巖曇晟）說：『不要種雜種（比喻不要心懷雜念）。』問：『將用什麼供養？』師（云巖曇晟）說：『無物者（指一無所有的人）。』 師（云巖曇晟）令供養主（負責寺院供養事務的人）抄化（募集）甘行者（雲遊僧人）。（供養主）問（甘行者）：『從哪裡來？』答：『藥山（藥山惟儼，751-834）來。』甘（行者）問：『來做什麼？』答：『教化（弘揚佛法）。』甘（行者）問：『帶來藥了嗎？』答：『行者有什麼病？』甘（行者）便舍銀兩錠（古代貨幣單位）。（心想）山中有人（需要），此物卻回（送回寺院）；無人（需要）就作罷。供養主便拿回寺院，記錄在賬簿上。師（云巖曇晟）問：『你回來為何這麼快？』供養主答：『問佛法很投機，得到銀兩錠。』師（云巖曇晟）令（供養主）說出（甘行者）所說的話。供養主說完后，師（云巖曇晟）說：『快送還給他，你著賊了（被迷惑了）！』供養主便送還。甘（行者）說：『原來山中有人（有道之人）。』於是添銀施捨。（同安顯（同安道丕，生卒年不詳）說：『早知行者這麼問，始終不會說藥山來。』） 問僧人：『聽說你精通算術，是嗎？』答：『不敢當。』師（云巖曇晟）說：『你試著算算老僧（我）看看。』僧人（無言以對）。
【English Translation】 English version: Look at how Yaoshan (a Chan master of the Tang Dynasty, dates unknown) threw himself into this matter. People of today, if they wish to understand the matter of upward progress, must grasp this meaning to attain enlightenment.) Zun Bu Na (dates unknown) bathes the Buddha (a ritual of bathing the Buddha statue with fragrant water). The Master (Yunyan Tansheng, 782-841) said, 'If you bathe this (Buddha statue), can you also bathe that (the true nature of Suchness)?' Zun (Bu Na) said, 'Bring that (the true nature of Suchness) here.' The Master (Yunyan Tansheng) then stopped. (Changqing (Huiling, 854-932) said, 'It is difficult to support heterodox teachings.' Xuanjue (Yongjia Xuanjue, 647-713) said, 'Tell me, when Changqing (Huiling) said this, was he in the position of guest or host? In the assembly, it is called the words of bathing the Buddha, and it is also said to be words with dual meanings. Tell me, is it perfectly good or not perfectly good?') Question: 'A student has doubts, please Master resolve them.' The Master (Yunyan Tansheng) said, 'Wait until the time of the Dharma talk, and I will resolve your doubts, Ajari (Sanskrit, meaning close teacher).' When the evening Dharma talk came, the assembly gathered. The Master (Yunyan Tansheng) said, 'Today, I invite the monk who wants to resolve doubts, where is he?' That monk came out from the assembly and stood. The Master (Yunyan Tansheng) came down from the Zen platform, grabbed him, and said, 'Everyone, this monk has doubts.' Then he pushed him hard and returned to his abbot's quarters (the residence of the abbot of the monastery). (Xuanjue (Yongjia Xuanjue) said, 'Tell me, did he resolve his doubts or not? If he resolved his doubts, where is the place of resolving doubts? If he did not resolve his doubts, he also said to wait until the Dharma talk to resolve your doubts.') The Master (Yunyan Tansheng) asked the cook (the person in charge of the monastery kitchen), 'How long have you been here?' He replied, 'Three years.' The Master (Yunyan Tansheng) said, 'I don't recognize you at all.' The cook (the person in charge of the monastery kitchen) was at a loss and left in frustration. Question: 'What should one do in a life-threatening situation?' The Master (Yunyan Tansheng) said, 'Do not plant mixed seeds (a metaphor for not harboring mixed thoughts).' Question: 'What shall I use to make offerings?' The Master (Yunyan Tansheng) said, 'One who has nothing (referring to a person who is completely empty).' The Master (Yunyan Tansheng) ordered the offering manager (the person in charge of monastery offerings) to solicit donations from the traveling monk Gan. The (offering manager) asked (Gan the traveling monk), 'Where do you come from?' He replied, 'From Yaoshan (Yaoshan Weiyan, 751-834).' Gan (the traveling monk) asked, 'What are you here for?' He replied, 'To teach and transform (propagate the Dharma).' Gan (the traveling monk) asked, 'Did you bring medicine?' He replied, 'What illness does the practitioner have?' Gan (the traveling monk) then donated two ingots of silver (ancient currency unit). (Thinking) If there are people (in need) in the mountains, this item will be returned (to the monastery); if no one (needs it), then it will be dropped. The offering manager then took it back to the monastery and recorded it in the ledger. The Master (Yunyan Tansheng) asked, 'Why did you return so quickly?' The offering manager replied, 'Asking about the Dharma was very congenial, and I received two ingots of silver.' The Master (Yunyan Tansheng) ordered (the offering manager) to say what (Gan the traveling monk) had said. After the offering manager finished speaking, the Master (Yunyan Tansheng) said, 'Quickly return it to him, you have been robbed (bewildered)!' The offering manager then returned it. Gan (the traveling monk) said, 'So there are people (enlightened people) in the mountains.' Then he added silver to donate. (Tong'an Xian (Tong'an Daopi, dates unknown) said, 'If I had known the traveling monk would ask like that, I would never have said I came from Yaoshan.') He asked a monk, 'I hear you are proficient in arithmetic, is that so?' He replied, 'I dare not claim that.' The Master (Yunyan Tansheng) said, 'Try to calculate the old monk (me) and see.' The monk (was speechless).
無對(云巖舉問洞山。汝作么生。山曰。請和尚生日) 師書佛字問道吾。是甚麼字。吾曰佛字。師曰。多口阿師 問。己事未明。乞和尚指示。師良久曰。吾今為汝道一句亦不難。祇宜汝于言下便見去。猶較些子。若更入思量。卻成吾罪過。不如且各合口免相累及 夜參不點燈。師垂語曰。我有一句子。待特牛生兒。即向你道。時有僧曰。特牛生兒也。祇是和尚不道。師曰。侍者把燈來。其僧抽身入眾(云巖舉似洞山。山曰。這僧卻會。祇是不肯禮拜) 問僧。甚處來。曰南泉來。師曰。在彼多少時。曰粗經冬夏。師曰。恁么則成一頭水牯牛去也。曰雖在彼中。且不會上他食堂。師曰。口欱東南風那。曰和尚莫錯。自有拈匙把箸人在 問達磨未來時。此土還有祖師意否。師曰有。曰既有。祖師又來作甚麼。師曰。祇為有。所以來 看經次。僧問。和尚尋常不許人看經。為甚麼卻自看。師曰。我祇圖遮眼。曰某甲學和尚。還得也無。師曰。汝若看。牛皮也須穿 問。平田淺草麈鹿成群。如何射得麈中主。師曰看箭。僧放身便倒。師曰。侍者拖出這死漢。僧便走。師曰。弄泥團漢。有甚麼限 朗州刺史李翱問。師何姓。師曰。正是時。翱不委。卻問院主。某甲適來問和尚姓。和尚曰正是時。未審姓甚麼。主曰。恁么則姓
【現代漢語翻譯】 現代漢語譯本 無對（云巖問洞山：『你作什麼？』洞山說：『請和尚過生日。』） 石霜慶諸禪師書寫『佛』字，問道吾：『這是什麼字？』道吾說：『佛字。』石霜慶諸禪師說：『多嘴的阿師。』 有僧人問：『弟子對自身的事情還不明白，請和尚指示。』石霜慶諸禪師沉默良久說：『我現在為你講一句也不難，只希望你能在言語之下就領悟。這樣還稍微好些。如果再進入思量，就成了我的罪過。不如我們都閉口，免得互相連累。』 夜間參禪不點燈，石霜慶諸禪師開示說：『我有一句話，等特牛生了小牛，就告訴你們。』當時有個僧人說：『特牛已經生了小牛了，只是和尚不說。』石霜慶諸禪師說：『侍者，把燈拿來。』那僧人趕緊退入人群。（云巖把這件事告訴洞山，洞山說：『這僧人倒是明白，只是不肯禮拜。』） 石霜慶諸禪師問僧人：『從哪裡來？』僧人說：『從南泉（地名）來。』石霜慶諸禪師說：『在那裡待了多久？』僧人說：『大概經過了冬夏。』石霜慶諸禪師說：『那麼就變成一頭水牯牛了。』僧人說：『雖然在那裡，卻不會去他的食堂吃飯。』石霜慶諸禪師說：『用嘴喝東南風嗎？』僧人說：『和尚不要誤會，自有拿勺子筷子的人在。』 有僧人問：『達磨（Bodhidharma，禪宗始祖）未來中國時，這裡有沒有祖師的意旨？』石霜慶諸禪師說：『有。』僧人說：『既然有，祖師又來做什麼？』石霜慶諸禪師說：『正因為有，所以才來。』 石霜慶諸禪師在看經書，有僧人問：『和尚您平時不許人看經，為什麼自己卻看？』石霜慶諸禪師說：『我只是爲了遮遮眼睛。』僧人說：『弟子學和尚，可以嗎？』石霜慶諸禪師說：『你如果看經，牛皮也得穿破。』 有僧人問：『平坦的田野，淺淺的草地，麈鹿成群，如何射中麈鹿中的首領？』石霜慶諸禪師說：『看箭！』僧人隨即倒地。石霜慶諸禪師說：『侍者，把這死人拖出去。』僧人立刻跑開。石霜慶諸禪師說：『玩泥巴的傢伙，有什麼了不起。』 朗州刺史李翱問石霜慶諸禪師：『您姓什麼？』石霜慶諸禪師說：『正是時候。』李翱不明白，就問院主：『我剛才問和尚姓什麼，和尚說「正是時候」，不知道他姓什麼？』院主說：『那麼就姓「正」吧。』
【English Translation】 English version Without Pair (Yunyan asked Dongshan: 'What are you doing?' Dongshan said: 'Please celebrate the Abbot's birthday.') Shishuang Qingzhu wrote the character 'Buddha' and asked Daowu: 'What character is this?' Daowu said: 'The character Buddha.' Shishuang Qingzhu said: 'A talkative teacher.' A monk asked: 'This disciple does not yet understand his own affairs, please give me instructions.' Shishuang Qingzhu remained silent for a long time and said: 'It is not difficult for me to say a sentence for you now, I only hope that you can understand it under the words. That would be slightly better. If you enter into further contemplation, it will become my fault. It is better for us to keep our mouths shut and avoid implicating each other.' During the evening meditation, the lamp was not lit. Shishuang Qingzhu gave a speech saying: 'I have a sentence, when a special cow gives birth to a calf, I will tell you.' At that time, a monk said: 'The special cow has already given birth to a calf, it's just that the Abbot doesn't say it.' Shishuang Qingzhu said: 'Attendant, bring the lamp.' The monk quickly retreated into the crowd. (Yunyan told Dongshan about this, and Dongshan said: 'This monk understands, but he is unwilling to bow.') Shishuang Qingzhu asked a monk: 'Where do you come from?' The monk said: 'From Nanquan (place name).' Shishuang Qingzhu said: 'How long have you been there?' The monk said: 'Roughly through winter and summer.' Shishuang Qingzhu said: 'Then you have become a water buffalo.' The monk said: 'Although I am there, I will not go to his dining hall to eat.' Shishuang Qingzhu said: 'Do you drink the southeast wind with your mouth?' The monk said: 'Abbot, don't misunderstand, there are people who take spoons and chopsticks.' A monk asked: 'Before Bodhidharma (Bodhidharma, the first patriarch of Zen) came to China, was there the intention of the patriarch here?' Shishuang Qingzhu said: 'Yes.' The monk said: 'Since there is, what did the patriarch come for?' Shishuang Qingzhu said: 'Precisely because there is, that's why he came.' Shishuang Qingzhu was reading scriptures, and a monk asked: 'Abbot, you usually don't allow people to read scriptures, why do you read them yourself?' Shishuang Qingzhu said: 'I just want to cover my eyes.' The monk said: 'Can this disciple learn from the Abbot?' Shishuang Qingzhu said: 'If you read scriptures, you will have to pierce through the cowhide.' A monk asked: 'In the flat fields and shallow grass, herds of deer gather, how can one shoot the leader among the deer?' Shishuang Qingzhu said: 'Watch the arrow!' The monk immediately fell to the ground. Shishuang Qingzhu said: 'Attendant, drag this dead man out.' The monk immediately ran away. Shishuang Qingzhu said: 'What's so great about a mud-playing fellow.' Li Ao, the prefect of Langzhou, asked Shishuang Qingzhu: 'What is your surname?' Shishuang Qingzhu said: 'It is precisely the time.' Li Ao didn't understand, so he asked the abbot: 'I just asked the Abbot what his surname was, and the Abbot said "It is precisely the time", I don't know what his surname is?' The abbot said: 'Then his surname is "Zheng" (正, right, correct).'
韓也。師聞乃曰。得恁么不識好惡。若是夏時。對他便是姓熱 師一夜登山經行。忽云開見月。大嘯一聲。應澧陽東九十里許。居民明晨。迭相推問。直至藥山。徒眾曰。昨夜和尚。山頂大嘯。翱贈詩曰。選得幽居愜野情。終年無送亦無迎。有時直上孤峰頂。月下披雲嘯一聲。唐文宗太和甲寅十一月六日。臨順世。叫曰。法堂倒。法堂倒。眾皆持柱撐之。師舉手曰。子不會我意。乃告寂。壽八十有四。臘六十二。塔于院東隅。敕謚弘道大師。塔曰化城。
鄧州丹霞天然禪師
本習儒業。將入長安應舉。方宿于逆旅。忽夢白光滿室。占者曰。解空之祥也。偶禪者問曰。仁者何往。曰選官去。禪者曰。選官何如選佛。曰選佛當往何所。禪者曰。今江西馬祖大師出世。是選佛之場。仁者可往。遂直造江西。才見祖。師以手拓幞頭額。祖顧視良久曰。南嶽石頭。是汝師也。師抵石頭。還以前意投之。頭曰。著糟廠去。師禮謝入行者房。隨次執爨役。凡三年。忽一日石頭告眾曰。來日刬佛殿前草。至來日。大眾各備鍬鑊刬草。獨師以盆盛水汰頭。于石頭前胡跪。頭見而笑之。便與剃髮。又為說戒。師乃掩耳而出 再往江西。謁馬祖。未參禮。便入僧堂內。騎聖僧頸而坐。時大眾驚愕。遽報馬祖。祖躬入堂視之曰。我
【現代漢語翻譯】 韓也。師聞乃曰：『得恁么不識好惡。若是夏時。對他便是姓熱。』 （韓也是人名。）藥山惟儼禪師聽了這話，就說：『你竟然這樣不識好歹。如果是夏天，對著他就是姓熱。』 師一夜登山經行。忽云開見月。大嘯一聲。應澧陽（地名）東九十里許。居民明晨。迭相推問。直至藥山。徒眾曰。昨夜和尚。山頂大嘯。翱贈詩曰。選得幽居愜野情。終年無送亦無迎。有時直上孤峰頂。月下披雲嘯一聲。 藥山惟儼禪師一夜登山經行，忽然云開見月，大聲長嘯一聲，聲音傳到澧陽東邊九十里左右的地方。當地居民第二天早上，互相詢問，一直問到藥山。藥山的徒弟們說：『昨天晚上是和尚在山頂大聲長嘯。』翱贈詩說：『選擇幽靜的地方居住，很合乎我喜愛山野的心情，一年到頭沒有人來送往迎來。有時直接登上孤峰頂，在月光下撥開雲彩長嘯一聲。』 唐文宗太和（唐文宗年號，827-835）甲寅十一月六日。臨順世。叫曰。法堂倒。法堂倒。眾皆持柱撐之。師舉手曰。子不會我意。乃告寂。壽八十有四。臘六十二。塔于院東隅。敕謚弘道大師。塔曰化城。 唐文宗太和八年（834）十一月六日，藥山惟儼禪師臨近圓寂的時候，叫道：『法堂倒了，法堂倒了。』眾人都拿著柱子支撐法堂。藥山惟儼禪師舉手說：『你們不明白我的意思。』於是圓寂。享年八十四歲，僧臘六十二年。塔在寺院的東邊角落。朝廷賜謚號為弘道大師，塔名叫化城。 鄧州丹霞天然禪師 鄧州丹霞天然禪師 本習儒業。將入長安應舉。方宿于逆旅。忽夢白光滿室。占者曰。解空之祥也。偶禪者問曰。仁者何往。曰選官去。禪者曰。選官何如選佛。曰選佛當往何所。禪者曰。今江西馬祖大師出世。是選佛之場。仁者可往。遂直造江西。才見祖。師以手拓幞頭額。祖顧視良久曰。南嶽石頭。是汝師也。 丹霞天然禪師原本學習儒家學業，將要前往長安參加科舉考試。正住在旅店裡的時候，忽然夢見白光充滿房間。占卜的人說：『這是理解空性的吉祥之兆。』偶然有禪者問：『仁者要到哪裡去？』丹霞天然禪師說：『去選官。』禪者說：『選官怎麼比得上選佛？』丹霞天然禪師說：『選佛應當到哪裡去？』禪者說：『現在江西馬祖大師出世，是選佛的場所，仁者可以前往。』於是直接前往江西。剛見到馬祖大師，丹霞天然禪師用手摘下頭巾。馬祖大師看了很久，說：『南嶽石頭禪師，是你的老師。』 師抵石頭。還以前意投之。頭曰。著糟廠去。師禮謝入行者房。隨次執爨役。凡三年。忽一日石頭告眾曰。來日刬佛殿前草。至來日。大眾各備鍬鑊刬草。獨師以盆盛水汰頭。于石頭前胡跪。頭見而笑之。便與剃髮。又為說戒。師乃掩耳而出 再往江西。謁馬祖。未參禮。便入僧堂內。騎聖僧頸而坐。時大眾驚愕。遽報馬祖。祖躬入堂視之曰。我 丹霞天然禪師到達石頭禪師處，還是用以前的想法去請教。石頭禪師說：『到釀酒廠去。』丹霞天然禪師行禮感謝後進入行者房，依次擔任廚房的職務，總共三年。忽然有一天石頭禪師告訴大家說：『明天鏟佛殿前的草。』到了第二天，大眾各自準備鍬和鋤頭剷草，只有丹霞天然禪師用盆盛水洗頭，在石頭禪師面前胡亂跪著。石頭禪師看見了就笑著給他剃髮，又為他說戒。丹霞天然禪師於是捂著耳朵跑了出去。再次前往江西，拜見馬祖大師，還沒參拜，就進入僧堂內，騎在聖僧的脖子上坐著。當時大眾驚愕，趕緊報告馬祖大師。馬祖大師親自進入僧堂觀看，說：『我』
【English Translation】 Han Ye. The master heard this and said, 'How can you be so ignorant of good and evil? If it were summer, facing him would be like facing the heat.' (Han Ye is a person's name.) When Zen Master Yaoshan Weiyan heard this, he said, 'How can you be so ignorant of good and bad? If it were summer, facing him would be like facing the heat.' One night, the master climbed the mountain and walked around. Suddenly, the clouds parted and the moon appeared. He let out a loud roar, which echoed about ninety li (Chinese mile, approximately 500 meters) east of Liyang (place name). The residents asked each other the next morning, tracing the sound back to Yaoshan. The disciples said, 'Last night, the monk roared loudly on the mountaintop.' Ao presented a poem, saying, 'Choosing a secluded residence satisfies my love for the wilderness. All year round, there is no sending off or welcoming. Sometimes I go straight to the top of a solitary peak, and under the moonlight, I part the clouds and let out a roar.' One night, Zen Master Yaoshan Weiyan climbed the mountain and walked around. Suddenly, the clouds parted and the moon appeared. He let out a loud roar, which echoed about ninety li east of Liyang. The local residents asked each other the next morning, tracing the sound back to Yaoshan. The disciples of Yaoshan said, 'Last night, the monk roared loudly on the mountaintop.' Ao presented a poem, saying, 'Choosing a secluded residence satisfies my love for the wilderness. All year round, there is no sending off or welcoming. Sometimes I go straight to the top of a solitary peak, and under the moonlight, I part the clouds and let out a roar.' On the sixth day of the eleventh month of the Jia Yin year of the Taihe (Tang Wenzong's reign, 827-835) period of Emperor Wenzong of Tang (834), as he was about to pass away, he shouted, 'The Dharma hall is falling! The Dharma hall is falling!' The monks all held up the pillars to support it. The master raised his hand and said, 'You do not understand my meaning.' Then he passed away peacefully. He lived to be eighty-four years old, with sixty-two years as a monk. His pagoda was built in the eastern corner of the monastery. The imperial court bestowed the posthumous title of Grand Master Hongdao, and the pagoda was named Huacheng. On the sixth day of the eleventh month of the Jia Yin year of the Taihe period (834) of Emperor Wenzong of Tang, as Zen Master Yaoshan Weiyan was about to pass away, he shouted, 'The Dharma hall is falling! The Dharma hall is falling!' The monks all held up the pillars to support it. Zen Master Yaoshan Weiyan raised his hand and said, 'You do not understand my meaning.' Then he passed away peacefully. He lived to be eighty-four years old, with sixty-two years as a monk. His pagoda was built in the eastern corner of the monastery. The imperial court bestowed the posthumous title of Grand Master Hongdao, and the pagoda was named Huacheng. Zen Master Danxia Tianran of Dengzhou Zen Master Danxia Tianran of Dengzhou Originally, he studied Confucianism and was about to go to Chang'an to take the imperial examination. He stayed in an inn and suddenly dreamed that the room was filled with white light. The diviner said, 'This is an auspicious sign of understanding emptiness.' A Zen monk asked, 'Where are you going, benevolent one?' Danxia Tianran said, 'To be selected as an official.' The Zen monk said, 'How can being selected as an official compare to being selected as a Buddha?' Danxia Tianran said, 'Where should I go to be selected as a Buddha?' The Zen monk said, 'Now, Master Mazu of Jiangxi has appeared in the world. It is a place to be selected as a Buddha. You can go there.' So he went straight to Jiangxi. As soon as he saw Master Mazu, Danxia Tianran took off his headscarf. Master Mazu looked at him for a long time and said, 'Nanyue Stone (Nanyue Shitou) is your teacher.' Danxia Tianran originally studied Confucianism and was about to go to Chang'an to take the imperial examination. He stayed in an inn and suddenly dreamed that the room was filled with white light. The diviner said, 'This is an auspicious sign of understanding emptiness.' A Zen monk asked, 'Where are you going, benevolent one?' Danxia Tianran said, 'To be selected as an official.' The Zen monk said, 'How can being selected as an official compare to being selected as a Buddha?' Danxia Tianran said, 'Where should I go to be selected as a Buddha?' The Zen monk said, 'Now, Master Mazu of Jiangxi has appeared in the world. It is a place to be selected as a Buddha. You can go there.' So he went straight to Jiangxi. As soon as he saw Master Mazu, Danxia Tianran took off his headscarf. Master Mazu looked at him for a long time and said, 'Nanyue Stone is your teacher.' The master arrived at Stone's place and still used his previous ideas to consult him. Stone said, 'Go to the brewery.' The master bowed and thanked him, then entered the room of the practitioners and took on the duties of the kitchen in turn, for a total of three years. One day, Stone told everyone, 'Tomorrow, clear the grass in front of the Buddha hall.' The next day, everyone prepared shovels and hoes to clear the grass, but the master alone used a basin to hold water and wash his head, kneeling haphazardly in front of Stone. Stone saw this and laughed, then shaved his head and gave him the precepts. The master covered his ears and ran out. He went to Jiangxi again to visit Master Mazu. Before he could pay his respects, he entered the monks' hall and sat on the neck of the holy monk. At that time, everyone was shocked and quickly reported to Master Mazu. Master Mazu personally entered the hall to see and said, 'I' The master arrived at Stone's place and still used his previous ideas to consult him. Stone said, 'Go to the brewery.' The master bowed and thanked him, then entered the room of the practitioners and took on the duties of the kitchen in turn, for a total of three years. One day, Stone told everyone, 'Tomorrow, clear the grass in front of the Buddha hall.' The next day, everyone prepared shovels and hoes to clear the grass, but the master alone used a basin to hold water and wash his head, kneeling haphazardly in front of Stone. Stone saw this and laughed, then shaved his head and gave him the precepts. The master covered his ears and ran out. He went to Jiangxi again to visit Master Mazu. Before he could pay his respects, he entered the monks' hall and sat on the neck of the holy monk. At that time, everyone was shocked and quickly reported to Master Mazu. Master Mazu personally entered the hall to see and said, 'I'
子天然。師即下作禮曰。謝師賜法號。因名天然。祖問。從甚處來。師曰石頭。祖曰。石頭路滑。還跶倒汝么。師曰。若跶倒即不來也。乃杖錫觀方。居天臺華頂峰三年。次謁徑山欽。唐元和中。至洛京龍門香山。與伏牛在為友 後於慧林寺遇天寒。取木佛燒火向。院主訶曰。何得燒我木佛。師以杖子撥灰曰。吾燒取捨利。主曰。木佛何有舍利。師曰。既無舍利。更取兩尊燒。主自後眉須墮落 謁忠國師。問侍者。國師在否。曰在即在。不見客。師曰。太深遠生。曰佛眼亦覷不見。師曰。龍生龍子。鳳生鳳兒。國師睡起。侍者以告。國師乃打侍者二十棒遣出。師聞曰。不謬為南陽國師。明日再往。禮拜見國師。便展坐具。國師曰。不用不用。師退後。國師曰。如是如是。師卻進前。國師曰。不是不是。師繞國師一匝便出。國師曰。去聖時遙。人多懈怠。三十年後。覓此漢也難得 訪龐居士。見女子靈照洗菜次。師曰。居士在否。照放下菜籃。斂手而立。師又曰。居士在否。照提籃便行。師遂回。須臾士歸。照舉前話。士曰。丹霞在么。照曰去也。士曰。赤土涂牛你 又一日訪龐居士。至門首相見。師乃問。居士在否。士曰。飢不擇食。師曰。龐老在否。士曰。蒼天蒼天。便入宅去。師曰。蒼天蒼天。便回 師因去馬祖
【現代漢語翻譯】 現代漢語譯本： 子天然（人名）。 師父隨即下座向他作禮說：『感謝師父賜予法號。』 因此就給他取名為天然。 馬祖問道：『從哪裡來？』 天然回答：『從石頭（地名）來。』 馬祖說：『石頭路滑，可曾摔倒？』 天然回答：『如果摔倒了，就不會來了。』 於是他拄著錫杖雲遊四方，在天臺華頂峰住了三年。 之後拜訪徑山欽禪師。 唐元和年間（公元806-820年），到達洛京龍門香山，與伏牛禪師結為朋友。 後來在慧林寺遇到天寒，就拿木佛燒火取暖。 院主呵斥道：『怎麼能燒我的木佛？』 天然用杖子撥開灰燼說：『我燒取捨利（佛教聖物）。』 院主說：『木佛哪裡會有舍利？』 天然說：『既然沒有舍利，再拿兩尊來燒。』 院主之後眉毛鬍鬚都脫落了。 拜謁忠國師。 問侍者：『國師在嗎？』 侍者說：『在就是在，不見客。』 天然說：『太深遠了。』 侍者說：『佛眼也看不見。』 天然說：『龍生龍子，鳳生鳳兒。』 國師睡醒后，侍者把這件事告訴了他。 國師就打了侍者二十棒把他趕了出去。 天然聽后說：『不愧是南陽國師。』 第二天再去拜訪，禮拜后就展開坐具。 國師說：『不用不用。』 天然退後。 國師說：『如是如是。』 天然又上前。 國師說：『不是不是。』 天然繞著國師轉了一圈就出去了。 國師說：『去聖時遙，人們大多懈怠。 三十年後，再找這樣的人就難得了。』 拜訪龐居士（在家修行的佛教信徒）。 見到龐居士的女兒靈照在洗菜。 天然問道：『居士在嗎？』 靈照放下菜籃，合手而立。 天然又問：『居士在嗎？』 靈照提起菜籃就走了。 天然於是返回。 不一會兒龐居士回家，靈照說了之前的事。 龐居士說：『丹霞（指天然）在嗎？』 靈照說：『走了。』 龐居士說：『用紅土涂牛（比喻徒勞無功）。』 又有一天拜訪龐居士，在門口相見。 天然問道：『居士在嗎？』 龐居士說：『飢不擇食。』 天然說：『龐老在嗎？』 龐居士說：『蒼天蒼天。』 就進屋去了。 天然說：『蒼天蒼天。』 於是返回。 天然因為要去馬祖（人名）。
【English Translation】 English version: Zi Tianran (person's name). The master immediately descended from his seat, made obeisance, and said, 'Thank you, Master, for bestowing a Dharma name.' Therefore, he was named Tianran. Mazu asked, 'Where do you come from?' Tianran replied, 'From Stone (place name).' Mazu said, 'The road at Stone is slippery; did you fall?' Tianran replied, 'If I had fallen, I would not have come.' Thereupon, he traveled around with his staff, residing at the Huading Peak of Mount Tiantai for three years. Later, he visited Chan Master Qin of Mount Jingshan. During the Yuanhe era of the Tang Dynasty (806-820 AD), he arrived at Xiangshan in Longmen, Luoyang, and became friends with Chan Master Funiu. Later, at Huilin Temple, encountering cold weather, he took a wooden Buddha to burn for warmth. The abbot scolded, 'How can you burn my wooden Buddha?' Tianran stirred the ashes with his staff, saying, 'I am burning it to obtain śarīra (Buddhist relics).' The abbot said, 'How can a wooden Buddha have śarīra?' Tianran said, 'Since there are no śarīra, I will take two more to burn.' Afterwards, the abbot's eyebrows and beard fell out. He visited National Teacher Zhong. He asked the attendant, 'Is the National Teacher in?' The attendant said, 'He is in, but he does not receive guests.' Tianran said, 'Too profound and distant.' The attendant said, 'Even the Buddha's eye cannot see him.' Tianran said, 'Dragons beget dragon sons, and phoenixes beget phoenix daughters.' After the National Teacher woke up, the attendant told him about this. The National Teacher struck the attendant twenty times and sent him away. Tianran, upon hearing this, said, 'Worthy of being the National Teacher of Nanyang.' The next day, he went again to pay respects, and after bowing, he spread out his sitting mat. The National Teacher said, 'No need, no need.' Tianran retreated. The National Teacher said, 'Thus it is, thus it is.' Tianran then stepped forward. The National Teacher said, 'Not so, not so.' Tianran circled the National Teacher once and then left. The National Teacher said, 'The time since the sages is distant, and people are mostly lazy. After thirty years, it will be difficult to find such a person.' He visited Layman Pang (Buddhist devotee practicing at home). He saw the Layman's daughter, Lingzhao, washing vegetables. Tianran asked, 'Is the Layman in?' Lingzhao put down the vegetable basket, folded her hands, and stood there. Tianran asked again, 'Is the Layman in?' Lingzhao picked up the basket and left. Tianran then returned. A moment later, the Layman returned home, and Lingzhao told him what had happened. The Layman said, 'Is Danxia (referring to Tianran) here?' Lingzhao said, 'He has left.' The Layman said, 'Painting a cow with red clay (metaphor for futile effort).' Another day, he visited Layman Pang, meeting him at the door. Tianran asked, 'Is the Layman in?' The Layman said, 'When hungry, one does not choose food.' Tianran said, 'Is Old Pang in?' The Layman said, 'Azure sky, azure sky.' Then he went into the house. Tianran said, 'Azure sky, azure sky.' And then he returned. Tianran was on his way to Mazu (person's name).
處。路逢一老人。𢹂一童子。師問。公住何處。老人曰。上是天。下是地。師曰。忽遇天崩地陷。又作么生。老人曰。蒼天蒼天。童子噓一聲。師曰。非父不生其子。老人與童子便去 師問龐居士。昨日相見。何似今日。士曰。如法舉昨日事來。作個宗眼。師曰。祇如宗眼。還著得龐公么。士曰。我在你眼裡。師曰。某甲眼窄。何處安身。士曰。是眼何窄。是身何安。師休去。士曰。更道取一句。便得此話圓。師亦不對。士曰。就中這一句。無人道得 師與龐居士行次。見一泓水。士以手指曰。便與么也還辨不出。師曰。灼然是辨不出。士乃戽水潑師二掬。師曰。莫與么莫與么。士曰。須與么須與么。師卻戽水。潑士三掬。師曰。正與么時堪作甚麼。士曰。無外物。師曰。得便宜者少。士曰。誰是落便宜者 元和戊子。于天津橋橫臥。會留守鄭公出。呵之不起。吏問其故。師徐曰。無事僧。留守異之。奉束素及衣兩襲。日給米麵。洛下翕然歸信。至十五年春。告門人曰。吾思林泉終老之所。時門人齊靜。下南陽丹霞山結庵。三年間。學者至盈三百眾。遂成大剎 上堂。阿你渾家。切須保護一靈之物。不是你造作名邈得。更說甚薦與不薦。吾往日見石頭。亦祇教切須自保護此事。不是你談話得。阿你渾家。各有一坐具地
【現代漢語翻譯】 現代漢語譯本 在路上遇到一位老人，帶著一個童子。趙州禪師（778-897）問：『您住在哪裡？』老人說：『上是天，下是地。』趙州禪師說：『如果忽然遇到天崩地陷，又該怎麼辦？』老人說：『蒼天啊蒼天。』童子噓了一口氣。趙州禪師說：『不是父親生不出兒子。』老人和童子便離開了。 趙州禪師問龐居士（約740-808）：『昨天相見，和今天相比如何？』龐居士說：『請合法地舉出昨天的事，來做一個宗眼（zōng yǎn，關鍵之處）。』趙州禪師說：『就說這個宗眼，還能容得下龐公嗎？』龐居士說：『我在你眼裡。』趙州禪師說：『我的眼睛太窄，在哪裡安身呢？』龐居士說：『是眼睛太窄，還是身體不安穩？』趙州禪師沉默了。龐居士說：『再說一句，才能使這個話圓滿。』趙州禪師仍然沒有回答。龐居士說：『其中這一句，沒有人能說得出來。』 趙州禪師和龐居士一起行走，看到一泓水。龐居士用手指著水說：『即使這樣，還是辨別不出來。』趙州禪師說：『確實是辨別不出來。』龐居士於是舀起水潑了趙州禪師兩捧。趙州禪師說：『不要這樣，不要這樣。』龐居士說：『必須這樣，必須這樣。』趙州禪師也舀起水，潑了龐居士三捧。趙州禪師說：『正在這樣的時候，能做什麼呢？』龐居士說：『沒有外物。』趙州禪師說：『得到便宜的人少。』龐居士說：『誰是落入便宜的人？』 元和戊子年（808年），趙州禪師在天津橋上橫臥。恰逢留守鄭公出行，呵斥他卻不起來。官吏問他原因，趙州禪師慢慢地說：『無事僧。』留守認為他與衆不同，贈送了綢緞和兩套衣服，每天供給米麵。洛陽一帶的人都信服歸順了他。到元和十五年（820年）春天，趙州禪師告訴門人說：『我想要在林泉中安度晚年。』當時門人齊靜，前往南陽丹霞山結庵。三年間，求學者達到了三百多人，於是成為一座大寺。 趙州禪師上堂說法：『你們大家，一定要保護好這一靈之物。不是你們造作名相就能得到的。更說什麼推薦不推薦。我往日見到石頭禪師（700-790），也只是教導大家一定要自己保護好這件事。不是你們談話就能得到的。你們大家，各自都有一塊坐具之地。』
【English Translation】 English version Once, Zhao Zhou (778-897) met an old man on the road, accompanied by a young boy. The master asked, 'Where do you live?' The old man replied, 'Above is the sky, below is the earth.' The master said, 'What if the sky collapses and the earth caves in?' The old man said, 'Oh, heavens, oh, heavens!' The boy sighed. The master said, 'A son cannot be born without a father.' The old man and the boy then departed. The master asked Layman Pang (c. 740-808), 'How is today compared to yesterday's meeting?' The layman said, 'Please lawfully present yesterday's event to create a zong yan (宗眼, crucial point).' The master said, 'Speaking of this zong yan, can it accommodate Layman Pang?' The layman said, 'I am in your eye.' The master said, 'My eye is narrow; where can I find a place to settle?' The layman said, 'Is it the eye that is narrow, or is the body unsettled?' The master remained silent. The layman said, 'Say one more sentence to complete this conversation.' The master still did not respond. The layman said, 'Among these sentences, no one can say it.' The master and Layman Pang were walking when they saw a pool of water. The layman pointed at the water and said, 'Even like this, you still can't discern it?' The master said, 'Indeed, I can't discern it.' The layman then scooped up water and splashed it on the master twice. The master said, 'Don't do this, don't do this.' The layman said, 'It must be like this, it must be like this.' The master also scooped up water and splashed it on the layman three times. The master said, 'What can be done at this very moment?' The layman said, 'There are no external things.' The master said, 'Few are those who gain an advantage.' The layman said, 'Who is the one who falls into an advantage?' In the year Wuzi of the Yuanhe era (808), the master lay across the Tianjin Bridge. It happened that the regional commander, Zheng Gong, was passing by and scolded him to get up, but he did not. An officer asked him the reason, and the master slowly said, 'A monk with nothing to do.' The commander considered him extraordinary and presented him with silk and two sets of clothes, and provided him with rice and flour daily. The people of Luoyang all believed in and submitted to him. By the spring of the fifteenth year of Yuanhe (820), the master told his disciples, 'I desire to spend my remaining years in the forests and springs.' At that time, his disciple Qi Jing went to Nanyang Danxia Mountain to build a hermitage. Within three years, the number of students reached over three hundred, and it became a large monastery. The master ascended the Dharma hall and said, 'All of you, you must protect this one spiritual thing. It is not something you can obtain by creating names and appearances. What more is there to say about recommending or not recommending? In the past, when I saw Master Shi Tou (700-790), he also only taught everyone to protect this matter themselves. It is not something you can obtain through conversation. All of you, each of you has a place for your sitting cloth.'
。更疑甚麼禪。可是你解底物。豈有佛可成。佛之一字。永不喜聞。阿你自看。善巧方便。慈悲喜捨。不從外得。不著方寸。善巧是文殊。方便是普賢。你便擬趁逐甚麼物。不用經求落空去。今時學者。紛紛擾擾。皆是參禪問道。吾此間無道可修。無法可證。一飲一啄。各自有分。不用疑慮。在在處處。有恁么底。若識得釋迦。即者凡夫是。阿你須自看取。莫一盲引眾盲。相將入火坑。夜裡暗。雙陸賽彩若為生。無事珍重 有僧來參。于山下見師。便問。丹霞山向甚麼處去。師指山曰。青黯黯處。曰莫祇這個便是么。師曰。真師子兒。一撥便轉 問僧。甚麼處宿。曰山下宿。師曰。甚麼處吃飯。曰山下吃飯。師曰。將飯與阇黎。吃底人。還具眼也無。僧無對 穆宗長慶甲辰六月。告門人曰。備湯沐浴。吾欲行矣。乃戴笠䇿杖。受屨垂一足。未及地而化。壽八十六。門人建塔本山。敕謚智通禪師。塔曰妙覺。
潭州大川禪師
江陵僧參。師問。幾時發足江陵。僧提起坐具。師曰。謝子遠來下去。僧繞禪床一匝便出。師曰。若不恁么。爭知眼目端的。僧拊掌曰。若殺人。洎合錯判諸方。師曰。甚得禪宗道理(僧舉似丹霞。霞曰。于大川法道即得。我這裡不然。曰未審此間作么生。霞曰。猶較大川三步在。僧禮
【現代漢語翻譯】 現代漢語譯本： 還懷疑什麼禪呢？你所理解的東西，難道還能成佛嗎？『佛』這個字，我永遠都不喜歡聽到。你自己看看，善巧方便（upāya，巧妙的方法），慈悲喜捨（catvāri apramāṇāni，四種無限的德行），不是從外邊得來的，也不執著于方寸之間。善巧是文殊（Mañjuśrī，智慧的象徵），方便是普賢（Samantabhadra，行動的象徵）。你便打算追逐什麼東西呢？不用去經書中尋求，最終會落空的。現在的學人，紛紛擾擾，都是參禪問道。我這裡沒有道可以修，沒有法可以證。一飲一啄，各自有緣分，不用疑慮。處處都有這樣的道理。如果認識了釋迦（Śākyamuni，佛教的創始人），那麼這個凡夫就是。你必須自己看清楚，不要一個瞎子領著一群瞎子，一起掉進火坑。夜裡黑暗，雙陸（一種棋類遊戲）比賽賭輸贏怎麼生活呢？沒事，珍重。 有僧人來參拜，在山下見到丹霞禪師，便問：『丹霞山（Danxia Mountain）往什麼方向去？』丹霞禪師指著山說：『青黑色處。』僧人說：『莫非就是這個嗎？』丹霞禪師說：『真是獅子兒，一撥就轉。』 問僧人：『在哪裡住宿？』答：『山下住宿。』丹霞禪師說：『在哪裡吃飯？』答：『山下吃飯。』丹霞禪師說：『把飯給阇黎（ācārya，老師），吃飯的人，還長著眼睛嗎？』僧人無言以對。 穆宗長慶甲辰（824年）六月，丹霞禪師告訴弟子們說：『準備熱水沐浴，我要走了。』於是戴上斗笠，拄著枴杖，穿上鞋子，垂下一隻腳，還沒等落地就圓寂了，享年八十六歲。弟子們在本山建塔，皇帝敕封謚號為智通禪師，塔名為妙覺。
潭州大川禪師 江陵（Jiangling）的僧人來參拜，大川禪師問：『什麼時候從江陵出發的？』僧人提起坐具。大川禪師說：『感謝你遠道而來，下去吧。』僧人繞禪床一圈就出去了。大川禪師說：『如果不這樣，怎麼知道眼目是端正的。』僧人拍手說：『如果殺人，就該錯判了諸方。』大川禪師說：『很懂得禪宗的道理。』（僧人把這件事告訴丹霞禪師，丹霞禪師說：『在大川禪師那裡，法道是行得通的，我這裡不是這樣。』僧人說：『不知道這裡怎麼做？』丹霞禪師說：『還比大川禪師高出三步。』）僧人禮拜。
【English Translation】 English version: What are you still doubting about Chan (Zen)? With what you understand, can you even become a Buddha (awakened one)? I never like to hear the word 'Buddha'. Look at yourself. Skillful means (upāya), loving-kindness, compassion, joy, and equanimity (catvāri apramāṇāni) are not obtained from the outside, nor are they attached to the square inch of the mind. Skillful means is Mañjuśrī (wisdom), and expedient means is Samantabhadra (practice). What are you trying to chase after? There's no need to seek in scriptures, it will ultimately be in vain. Today's scholars are in turmoil, all practicing Chan and asking about the Way. Here, I have no Way to cultivate, no Dharma to realize. Each drink and each peck are predestined, no need to worry. Everywhere, there is such a principle. If you recognize Śākyamuni (founder of Buddhism), then this ordinary person is it. You must see for yourself, don't let a blind man lead a group of blind men into a pit of fire. In the dark night, how can you live by gambling in Shuanglu (a board game)? Nothing to do, take care. A monk came to visit and saw the master at the foot of the mountain. He asked, 'Which way to Danxia Mountain?' The master pointed to the mountain and said, 'The dark green place.' The monk said, 'Is this it?' The master said, 'Truly a lion's cub, turn with a flick.' Asked the monk, 'Where did you stay?' Replied, 'Stayed at the foot of the mountain.' The master said, 'Where did you eat?' Replied, 'Ate at the foot of the mountain.' The master said, 'Giving food to the ācārya (teacher), does the person eating still have eyes?' The monk had no reply. In the sixth month of the Jia Chen year of Changqing (824) during the reign of Emperor Muzong, Danxia told his disciples, 'Prepare hot water for bathing, I am about to leave.' Then he put on his hat, leaned on his staff, put on his shoes, and lowered one foot, but before it touched the ground, he passed away, at the age of eighty-six. The disciples built a pagoda on the mountain, and the emperor bestowed the posthumous title of Zen Master Zhitong, and the pagoda was named Miaojue.
Chan Master Dachuan of Tanzhou A monk from Jiangling came to visit. The master asked, 'When did you set out from Jiangling?' The monk raised his sitting cloth. The master said, 'Thank you for coming from afar, go down.' The monk circled the Zen bed once and left. The master said, 'If it weren't like this, how would you know that the eyes are upright?' The monk clapped his hands and said, 'If killing people, it would be a wrong judgment of all directions.' The master said, 'Understands the principles of Chan very well.' (The monk told this to Chan Master Danxia, who said, 'At Dachuan's place, the Dharma way is passable, but not here.' The monk said, 'I don't know what to do here?' Danxia said, 'Still three steps higher than Dachuan.') The monk bowed.
拜。霞曰。錯判諸方者多。洞山云。不是丹霞。難分玉石)。
潮州靈山大顛寶通禪師
初參石頭。頭問。那個是汝心。師曰。見言語者是。頭便喝出。經旬日。師卻問。前者既不是。除此外何者是心。頭曰。除卻揚眉瞬目將心來。師曰。無心可將來。頭曰。元來有心。何言無心。無心盡同謗。師于言下大悟 異日侍立次。頭問。汝是參禪僧。是州縣白蹋僧。師曰。是參禪僧。頭曰。何者是禪。師曰。揚眉瞬目。頭曰。除卻揚眉瞬目外。將你本來面目呈看。師曰。請和尚除卻揚眉瞬目外鑒。頭曰。我除竟。師曰。將呈了也。頭曰。汝既將呈我心如何。師曰。不異和尚。頭曰。不關汝事。師曰。本無物。頭曰。汝亦無物。師曰。既無物。即真物。頭曰。真物不可得。汝心見量意旨如此也。大須護持 師住后。學者四集。上堂。夫學道人。須識自家本心。將心相示。方可見道。多見時輩。祇認揚眉瞬目一語一默。驀頭印可。以為心要。此實未了。吾今為你諸人。分明說出。各須聽受。但除卻一切妄運想念見量。即汝真心。此心。與塵境及守認靜默時。全無交涉。即心是佛。不待修治。何以故。應機隨照。泠泠自用。窮其用處。了不可得。喚作妙用。乃是本心。大須護持。不可容易 僧問。其中人相見時如何。
【現代漢語翻譯】 現代漢語譯本： 拜。霞說：『錯判諸方的人很多。』洞山說：『不是丹霞（人名），難以分辨玉和石頭。』
潮州靈山大顛寶通禪師
最初參拜石頭（石頭希遷，唐代禪僧）。石頭問：『哪個是你的心？』禪師說：『能見言語的就是。』石頭便大喝一聲。過了十幾天，禪師反問：『先前那個既然不是，除了那個之外，哪個是心？』石頭說：『除去揚眉瞬目，將心拿來。』禪師說：『沒有心可以拿來。』石頭說：『原來有心，為何說無心？無心就等同於誹謗。』禪師在言語下大悟。一天侍立在石頭身邊，石頭問：『你是參禪的僧人，還是州縣裡混飯吃的僧人？』禪師說：『是參禪的僧人。』石頭說：『什麼是禪？』禪師說：『揚眉瞬目。』石頭說：『除去揚眉瞬目之外，將你本來的面目呈上來看看。』禪師說：『請和尚除去揚眉瞬目之外來鑑別。』石頭說：『我已經除去了。』禪師說：『已經呈上來了。』石頭說：『你既然已經呈上來，我的心如何？』禪師說：『不異於和尚。』石頭說：『不關你的事。』禪師說：『本來就無一物。』石頭說：『你也沒有一物。』禪師說：『既然無一物，那就是真物。』石頭說：『真物不可得。你的心見解意旨就是這樣了。』要好好守護保持。禪師住持寺院后，學人從四面八方聚集而來。上堂說法：『學道的人，必須認識自己的本心，將心相互展示，才能見到道。多見現在的這些人，只是認可揚眉瞬目、一語一默，就貿然印可，以為是心要，這實在是不瞭解。我今天為你們諸位，分明地說出來，各自都要聽受。只要除去一切妄想、運用、想念、見解、衡量，就是你的真心。此心，與塵境以及守認靜默時，完全沒有交涉。即心是佛，不待修治。為什麼呢？應機隨照，清泠泠地自然運用，窮盡其用處，卻了不可得。稱作妙用，乃是本心。』要好好守護保持，不可輕易放過。僧人問：『其中人相見時如何？』
【English Translation】 English version: Bai. Xia said, 'Many people misjudge in various places.' Dongshan said, 'If it is not Danxia (a person's name), it is difficult to distinguish jade from stone.'
Chan Master Datian Baotong of Lingshan in Chaozhou
Initially, he visited Stone (Shitou Xiqian, a Chan monk of the Tang Dynasty). Stone asked, 'Which is your mind?' The master said, 'That which sees speech is.' Stone then shouted. After ten days, the master asked in return, 'Since the previous one is not it, what is the mind besides that?' Stone said, 'Remove the raising of eyebrows and blinking of eyes, and bring the mind.' The master said, 'There is no mind to bring.' Stone said, 'Originally there is mind, why say no mind? No mind is the same as slander.' The master had a great enlightenment under the words. One day, while standing beside Stone, Stone asked, 'Are you a Chan monk or a rice-bag monk from the state and county?' The master said, 'I am a Chan monk.' Stone said, 'What is Chan?' The master said, 'Raising eyebrows and blinking eyes.' Stone said, 'Apart from raising eyebrows and blinking eyes, present your original face for me to see.' The master said, 'Please, Master, discern apart from raising eyebrows and blinking eyes.' Stone said, 'I have already removed it.' The master said, 'It has already been presented.' Stone said, 'Since you have already presented it, what about my mind?' The master said, 'Not different from Master.' Stone said, 'It is not your business.' The master said, 'Originally there is nothing.' Stone said, 'You also have nothing.' The master said, 'Since there is nothing, then it is the true thing.' Stone said, 'The true thing cannot be obtained. Your mind's view and intention are like this.' You must protect and maintain it well. After the master resided in the temple, students gathered from all directions. He ascended the hall and said, 'Those who study the Way must recognize their own original mind, and show the mind to each other, then they can see the Way. Many see these people nowadays, just acknowledging the raising of eyebrows and blinking of eyes, a word and a silence, and rashly approve it, thinking it is the essence of the mind, this is really not understanding. Today, I will clearly tell you all, each must listen and receive. Just remove all delusions, operations, thoughts, views, and measurements, and that is your true mind. This mind has nothing to do with the dust environment or the guarding of silence. The mind is the Buddha, not waiting for cultivation. Why? Responding to the occasion and following the illumination, it is naturally used purely and clearly, exhausting its use, but it cannot be obtained. It is called wonderful use, which is the original mind.' You must protect and maintain it well, do not easily let it go. A monk asked, 'How is it when people in it meet each other?'
師曰。早不其中也。曰其中者如何。師曰。不作個問 韓文公。一日相訪問。師春秋多少。師提起數珠曰。會么。公曰不會。師曰。晝夜一百八。公不曉。遂回。次日再來。至門前見首座。舉前話問。意旨如何。座扣齒三下。及見師理前問。師亦扣齒三下。公曰。原來佛法無兩般。師曰。是何道理。公曰。適來問首座亦如是。師乃召首座。是汝如此對否。座曰是。師便打趁出院 文公又一日白師曰。弟子軍州事繁。佛法省要處。乞師一語。師良久。公罔措。時三平為侍者。乃敲禪床三下。師曰作么。平曰。先以定動。后以智㧞。公乃曰。和尚門風高峻。弟子于侍者邊。得個入處 僧問。苦海波深。以何為船筏。師曰。以木為船筏。曰恁么即得度也。師曰。盲者依前盲。啞者依前啞 一日將癢和子廊下行。逢一僧問訊次。師以癢和子驀口打。曰會么。曰不會。師曰。大顛老野狐。不曾孤負人。
潭州長髭曠禪師
曹溪禮祖塔。回參石頭。頭問。甚麼處來。曰嶺南來。頭曰。大庾嶺頭一鋪功德。成就也未。師曰。成就久矣。只欠點眼在。頭曰。莫要點眼么。師曰便請。頭乃垂下一足。師禮拜。頭曰。汝見個甚麼道理便禮拜。師曰。據某甲所見。如紅爐上一點雪(玄覺云。且道長髭具眼祇對。不具眼祇對。若具
【現代漢語翻譯】 現代漢語譯本： 師父說：『早就不在其中了。』（僧人）問：『什麼是在其中呢？』師父說：『不要作這樣的提問。』韓文公（韓愈，768-824）有一天來拜訪，問師父的年齡。師父拿起數珠說：『會么？』文公說不會。師父說：『晝夜一百八。』文公不明白，就回去了。第二天再來，到門前見到首座，舉起之前的話問他，意旨如何。首座敲齒三下。等到見到師父，（文公）陳述之前的提問，師父也敲齒三下。文公說：『原來佛法沒有兩樣。』師父說：『是什麼道理？』文公說：『剛才問首座也是這樣。』師父於是召來首座，問：『是你這樣回答的嗎？』首座說是。師父就打他，趕出院子。文公又有一天對師父說：『弟子在軍州事務繁忙，佛法有沒有簡要的地方，請師父一句話開示。』師父沉默良久，文公不知所措。當時三平禪師作為侍者，就敲禪床三下。師父說：『作什麼？』三平說：『先以定力使之動搖，后以智慧將其拔除。』文公於是說：『和尚門風高峻，弟子從侍者這裡，得到一個入門之處。』 僧人問：『苦海波濤深廣，用什麼作為船筏？』師父說：『用木頭作為船筏。』（僧人）說：『這樣就能得度了嗎？』師父說：『盲人依舊是盲人，啞巴依舊是啞巴。』有一天，師父拿著癢和子（一種撓癢的工具）在廊下行走，遇到一個僧人問訊。師父用癢和子對著他的嘴打去，說：『會么？』（僧人）說不會。師父說：『大顛老野狐（指大顛禪師），不曾辜負人。』
潭州長髭曠禪師
在曹溪禮拜六祖慧能的塔后，（長髭曠禪師）回去參拜石頭希遷禪師。石頭問：『從什麼地方來？』（長髭曠禪師）說：『從嶺南來。』石頭說：『大庾嶺頭一鋪功德，成就了嗎？』師父說：『成就很久了，只欠點眼在。』石頭說：『要點眼嗎？』師父說：『請便。』石頭於是垂下一隻腳。師父禮拜。石頭說：『你見到什麼道理便禮拜？』師父說：『據我所見，如紅爐上一點雪。』（玄覺禪師說：『且道長髭是具有眼力回答，還是不具有眼力回答？如果具有
【English Translation】 English version: The master said, 'It's long been not within it.' (The monk) asked, 'What is within it?' The master said, 'Do not make such inquiries.' Han Wengong (Han Yu, 768-824) visited one day and asked the master's age. The master picked up the prayer beads and said, 'Do you understand?' Wengong said he did not. The master said, 'Day and night, one hundred and eight.' Wengong did not understand and left. The next day, he came again and, at the gate, met the head monk. He raised the previous question, asking its meaning. The head monk knocked his teeth three times. When he met the master, (Wengong) repeated the previous question. The master also knocked his teeth three times. Wengong said, 'Originally, the Buddha-dharma is not of two kinds.' The master said, 'What is the principle?' Wengong said, 'Just now, asking the head monk was also like this.' The master then summoned the head monk and asked, 'Was it you who answered like this?' The head monk said yes. The master then struck him and drove him out of the monastery. Another day, Wengong said to the master, 'This disciple is busy with military and administrative affairs. Is there a concise essence of the Buddha-dharma? I beg the master for a word of instruction.' The master remained silent for a long time, and Wengong was at a loss. At that time, the monk Sanping, as an attendant, knocked on the Zen bed three times. The master said, 'What are you doing?' Sanping said, 'First, use stillness to cause movement, then use wisdom to uproot it.' Wengong then said, 'The abbot's monastic style is lofty and stern. This disciple has found an entry point from the attendant.' A monk asked, 'The sea of suffering is deep and vast. What should be used as a raft?' The master said, 'Use wood as a raft.' (The monk) said, 'Then can one be delivered?' The master said, 'The blind remain blind, and the mute remain mute.' One day, the master was walking in the corridor with a 'yang he zi' (a tool for scratching itches), when he encountered a monk who greeted him. The master struck him in the mouth with the 'yang he zi' and said, 'Do you understand?' (The monk) said he did not. The master said, 'The old wild fox of Daidian (referring to Zen Master Daidian) has never let anyone down.'
Zen Master Changzi Kuang of Tanzhou
After paying respects at the stupa of the Sixth Patriarch Huineng at Caoxi, (Zen Master Changzi Kuang) returned to visit Zen Master Shitou Xiqian. Shitou asked, 'Where do you come from?' (Zen Master Changzi Kuang) said, 'From Lingnan.' Shitou said, 'The merit of paving the way at the top of Dayu Ridge, has it been accomplished?' The master said, 'It has been accomplished for a long time, only lacking the dotting of the eyes.' Shitou said, 'Do you want the eyes dotted?' The master said, 'Please do so.' Shitou then lowered one foot. The master bowed. Shitou said, 'What principle did you see that you bowed?' The master said, 'According to what I see, it is like a snowflake on a red-hot stove.' (Zen Master Xuanjue said, 'Tell me, does Changzi have the eye to answer, or does he not have the eye? If he has
眼。為甚麼請道點眼。若不具眼。又道成就久矣。且作么生商量。法燈代云。和尚可謂眼昏) 僧參。繞禪床一匝。卓然而立。師曰。若是石頭法席。一點也用不著。僧又繞禪床一匝。師曰。卻是恁么時不易道個來處。僧便出去。師乃。喚僧不顧。師曰。這漢猶少教詔在。僧卻回曰。有一人不從人得。不受教詔。不落階級。師還許么。師曰。逢之不逢。逢必有事。僧乃退身三步。師卻繞禪床一匝。僧曰。不唯宗眼分明。亦乃師承有據。師乃打三棒 問僧。甚處來。曰九華山控石庵。師曰。庵主是甚麼人。曰馬祖下尊宿。師曰。名甚麼。曰不委他法號。師曰。他不委。你不委。曰尊宿眼在甚處。師曰。若是庵主親來。今日也須吃棒。曰賴遇和尚放過某甲。師曰。百年後。討個師僧也難得 龐居士到。師升座。集眾定。士出曰。各請自檢好。卻于禪床右立。時有僧問。不觸主人翁。請師答話。師曰。識龐公么。曰不識。士便搊住曰。苦哉苦哉。僧無對。士便拓開。師少間卻問。適來這僧還吃棒否。士曰。待伊甘始得。師曰。居士祇見錐頭利。不見鑿頭方。士曰。恁么說話。某甲即得。外人聞之要且不好。師曰。不好個甚麼。士曰。阿師祇見錐頭尖。不見鑿頭利 李行婆來。師乃問。憶得在絳州時事么。婆曰。非師不委。師
【現代漢語翻譯】 現代漢語譯本 眼。為什麼要請（你）點眼？如果（你）沒有眼，又說成就很久了，那又該如何商量呢？法燈禪師代替（僧人）回答說：『和尚您可謂是眼昏花了。』 有僧人來參拜，繞禪床一圈，挺直地站著。禪師說：『如果是石頭希遷（Shitou Xiqian）的法席，一點也用不著。』僧人又繞禪床一圈。禪師說：『只是在這種時候不容易說出個來處。』僧人便出去了。禪師於是呼喚僧人，僧人不回頭。禪師說：『這人還缺少教導。』僧人卻回來（反問）說：『有一個人不隨從別人得到（開悟），不接受教導，不落入階級，禪師您還認可嗎？』禪師說：『遇到也像沒遇到，遇到必定有事。』僧人於是退後三步，禪師卻繞禪床一圈。僧人說：『不只是宗眼分明，也是師承有據。』禪師於是打了三棒。 問僧人：『從哪裡來？』回答說：『九華山（Jiuhua Mountain）控石庵（Kongshi Hermitage）。』禪師說：『庵主是什麼人？』回答說：『馬祖道一（Mazu Daoyi）門下的尊宿。』禪師說：『叫什麼名字？』回答說：『不知道他的法號。』禪師說：『他不知道，你也不知道？』回答說：『尊宿的眼在什麼地方？』禪師說：『如果是庵主親自來，今天也必須吃棒。』回答說：『幸虧和尚放過我。』禪師說：『百年後，想找個師僧也難得了。』 龐蘊（Pang Yun）居士來到。禪師升座，召集大眾入定。龐蘊居士出來說：『各位請各自檢查好。』卻在禪床右邊站立。當時有僧人問：『不觸犯主人翁，請禪師回答。』禪師說：『認識龐公嗎？』回答說：『不認識。』龐蘊居士便抓住（僧人）說：『苦啊苦啊。』僧人無言以對。龐蘊居士便放開（僧人）。禪師過了一會兒卻問：『剛才這僧人還該吃棒嗎？』龐蘊居士說：『等他心甘情願才行。』禪師說：『居士你只看到錐子的尖利，沒看到鑿子的方正。』龐蘊居士說：『這樣說話，我倒是可以，外人聽了卻不好。』禪師說：『不好什麼？』龐蘊居士說：『禪師您只看到錐子的尖，沒看到鑿子的利。』 李行婆（Li Xingpo）來了。禪師於是問：『還記得在絳州（Jiang Prefecture）時的事嗎？』婆說：『不是禪師您，（別人）不知道。』
【English Translation】 English version Eye. Why ask to have the eye pointed out? If one does not possess the eye, and yet claims to have achieved enlightenment long ago, how can we discuss this? Dharma Lamp (Fadeng) replied on behalf of the monk: 'Venerable Master, you can be said to have blurred vision.' A monk came to pay respects, circling the meditation bed once and standing upright. The Master said: 'If it were the Dharma seat of Shitou Xiqian (石頭希遷, 700-790, a famous Zen Buddhist monk), none of this would be needed.' The monk circled the meditation bed again. The Master said: 'It is not easy to say where one comes from at such a time.' The monk then left. The Master then called out to the monk, but the monk did not turn back. The Master said: 'This man still lacks instruction.' The monk returned and said: 'There is one who does not attain enlightenment by following others, does not accept instruction, and does not fall into categories. Would the Master approve of this?' The Master said: 'Meeting is like not meeting; meeting is bound to bring trouble.' The monk then took three steps back, and the Master circled the meditation bed once. The monk said: 'Not only is the eye of the school clear, but also the lineage is well-founded.' The Master then struck three blows with his staff. Asked a monk: 'Where do you come from?' Replied: 'Kongshi Hermitage (控石庵) on Jiuhua Mountain (九華山, one of the four sacred mountains of Chinese Buddhism).' The Master said: 'Who is the master of the hermitage?' Replied: 'A venerable elder under Mazu Daoyi (馬祖道一, 709-788, an influential Zen Buddhist monk of the Tang Dynasty (618-907)).' The Master said: 'What is his name?' Replied: 'I do not know his Dharma name.' The Master said: 'He does not know, and you do not know?' Replied: 'Where is the venerable elder's eye?' The Master said: 'If the master of the hermitage came in person, he would have to take a beating today.' Replied: 'Fortunately, the Venerable Master has let me off.' The Master said: 'In a hundred years, it will be difficult to find a monk.' Layman Pang Yun (龐蘊, a famous lay Buddhist of the Tang Dynasty (618-907)) arrived. The Master ascended the seat, gathered the assembly, and entered samadhi. Layman Pang came out and said: 'Please, everyone, examine yourselves well.' He then stood to the right of the meditation bed. At that time, a monk asked: 'Without offending the host, please, Master, answer.' The Master said: 'Do you know Layman Pang?' Replied: 'I do not know.' Layman Pang then grabbed (the monk) and said: 'Bitter, bitter!' The monk had no reply. Layman Pang then released (the monk). After a while, the Master asked: 'Should this monk have been beaten just now?' Layman Pang said: 'Only when he is willing.' The Master said: 'Layman, you only see the sharpness of the awl's head, but not the squareness of the chisel's head.' Layman Pang said: 'Speaking like this, I can understand, but outsiders will not like it.' The Master said: 'What is not good?' Layman Pang said: 'Master, you only see the sharpness of the awl's head, but not the sharpness of the chisel's head.' Li Xingpo (李行婆, a female lay Buddhist) came. The Master then asked: 'Do you remember the events in Jiang Prefecture (絳州) at the time?' The woman said: 'If it were not for the Master, (others) would not know.'
曰。多虛少實在。婆曰。有甚諱處。師曰。念你是女人。放你拄杖。婆曰。某甲終不見尊宿過。師曰。老僧過在甚麼處。婆曰。和尚無過。婆豈有過。師曰。無過的人作么生。婆乃豎拳曰。與么總成顛倒。師曰。實無諱處 師見僧。乃擒住曰。師子兒野干屬。僧以手作撥眉勢。師曰。雖然如此。猶欠哮吼在。僧擒住師曰。偏愛行此一機。師與一摑。僧拍手三下。師曰。若見同風。汝甘與么否。曰終不由別人。師作撥眉勢。僧曰。猶欠哮吼在。師曰。想料不由別人 師見僧問訊次。師曰。步步是汝證明處。汝還知么。曰某甲不知。師曰。汝若知。我堪作甚麼。僧禮拜。師曰。我不堪。汝卻好。
荊州天皇道悟禪師
婺州東陽張氏子。神儀挺異。幼而生知。年十四。懇求出家。父母不聽。遂損減膳。日才一食。形體羸悴。父母不得已而許之。依明州大德披剃。二十五。詣杭州竹林寺具戒。精修梵行。推為勇猛。或風雨昏夜。宴坐丘冢。身心安靜。離諸怖畏。一日遊餘杭。首謁徑山國一。受心法。服勤五載。后參馬祖。重印前解。法無異說。依止二夏。乃謁石頭。而致問曰。離卻定慧。以何法示人。頭曰。我這裡無奴婢。離個甚麼。曰如何明得。頭曰。汝還撮得虛空么。曰恁么則不從今日去也。頭曰。未審汝早
【現代漢語翻譯】 現代漢語譯本： 僧人問：『（你說的）大多是虛假的，很少是真實的。』老婆（指老婆婆）說：『有什麼好隱瞞的？』禪師說：『念在你是個女人，放你一馬。』老婆說：『我始終沒見過尊者（指禪師）的過失。』禪師說：『老僧的過失在哪裡？』老婆說：『和尚沒有過失，老婆難道會有過失嗎？』禪師說：『沒有過失的人該怎麼做？』老婆於是豎起拳頭說：『這樣全都成了顛倒。』禪師說：『確實沒有什麼好隱瞞的。』 禪師看見僧人，就抓住他說：『（你是）獅子之子還是野干之屬？』僧人用手做了個撥眉毛的姿勢。禪師說：『即使這樣，還欠缺一聲怒吼。』僧人抓住禪師說：『偏愛使用這一機鋒。』禪師給了他一巴掌。僧人拍手三下。禪師說：『如果見到志同道合的人，你甘願這樣嗎？』僧人說：『始終不由別人。』禪師做了個撥眉毛的姿勢。僧人說：『還欠缺一聲怒吼。』禪師說：『想來不由別人。』 禪師看見僧人問訊時，禪師說：『每一步都是你證明之處，你還知道嗎？』僧人說：『我不知道。』禪師說：『如果你知道，我又能做什麼呢？』僧人禮拜。禪師說：『我不行，你卻很好。』
荊州天皇道悟禪師
婺州東陽張氏之子。神態儀表與衆不同，從小就很有智慧。十四歲時，懇求出家，父母不答應。於是減少飯食，每天只吃一頓。形體瘦弱憔悴。父母不得已才答應了他。依照明州的大德剃度。二十五歲時，到杭州竹林寺受具足戒。精進修行梵行，被推舉為勇猛之人。有時風雨交加的昏暗夜晚，在墳墓間靜坐，身心安靜，遠離各種恐懼。一天遊玩餘杭，首先拜謁徑山國一（禪師名號），接受心法。勤勞服侍五年。後來參拜馬祖（禪師名號），重新印證之前的理解，佛法沒有不同的說法。依止了兩個夏天。於是拜謁石頭（禪師名號），並提問說：『離開定和慧，用什麼法來開示人？』石頭說：『我這裡沒有奴婢，離開什麼？』僧人說：『如何才能明白？』石頭說：『你還能抓住虛空嗎？』僧人說：『這樣說來，就不從今天離開了。』石頭說：『不知道你早』
【English Translation】 English version: The monk said, 'Mostly false, rarely true.' The old woman (referring to the old lady) said, 'What is there to hide?' The Zen master said, 'Considering you are a woman, I'll let you off.' The old woman said, 'I have never seen any fault in the venerable one (referring to the Zen master).' The Zen master said, 'Where is the old monk's fault?' The old woman said, 'The monk has no fault, how could the old woman have a fault?' The Zen master said, 'What should a person without fault do?' The old woman then raised her fist and said, 'Like this, everything becomes inverted.' The Zen master said, 'Indeed, there is nothing to hide.' The Zen master saw a monk and grabbed him, saying, '(Are you) a lion's cub or a jackal?' The monk made a gesture of plucking his eyebrows. The Zen master said, 'Even so, you still lack a roar.' The monk grabbed the Zen master and said, 'You particularly love to use this koan.' The Zen master gave him a slap. The monk clapped three times. The Zen master said, 'If you meet someone of the same mind, would you be willing to do this?' The monk said, 'Ultimately, it's not up to others.' The Zen master made a gesture of plucking his eyebrows. The monk said, 'You still lack a roar.' The Zen master said, 'I suppose it's not up to others.' The Zen master saw a monk making obeisance, and the Zen master said, 'Every step is where you prove yourself, do you know that?' The monk said, 'I don't know.' The Zen master said, 'If you knew, what could I do?' The monk bowed. The Zen master said, 'I am not capable, but you are good.'
Zen Master Daowu of Tianhuang Monastery in Jingzhou
He was the son of the Zhang family of Dongyang in Wuzhou. His appearance and demeanor were extraordinary, and he was intelligent from a young age. At the age of fourteen, he earnestly requested to leave home, but his parents refused. So he reduced his meals, eating only one meal a day. His body became thin and haggard. His parents had no choice but to agree. He was tonsured by a virtuous monk in Mingzhou. At the age of twenty-five, he went to Zhulin Monastery in Hangzhou to receive the full precepts. He diligently practiced pure conduct and was praised as courageous. Sometimes, on dark and stormy nights, he would sit in meditation among the graves, his mind and body peaceful, free from all fears. One day, he traveled to Yuhang and first visited Guoyi (Zen master's name) of Jingshan, receiving the Dharma of the mind. He diligently served for five years. Later, he visited Mazu (Zen master's name) and reconfirmed his previous understanding, the Dharma having no different interpretations. He stayed for two summers. Then he visited Shitou (Zen master's name) and asked, 'Apart from samadhi and prajna, what Dharma do you use to instruct people?' Shitou said, 'I have no servants here, apart from what?' The monk said, 'How can one understand?' Shitou said, 'Can you grasp emptiness?' The monk said, 'In that case, I won't leave from today.' Shitou said, 'I don't know if you early'
晚從那邊來。曰道悟不是那邊人。頭曰。我早知汝來處也。曰師何以贓誣於人。頭曰。汝身現在。曰雖然如是。畢竟如何示於後人。頭曰。汝道誰是後人。師從此頓悟。罄殫前二哲匠言下有所得心。后卜荊州當陽紫陵山。學徒駕肩接跡。都人士女。響風而至 時從業寺上首。以狀聞于連帥。迎入城。郡之左。有天皇寺。乃名藍也。因火而廢。主僧靈鑒。將謀修復。乃曰。茍得悟禪師為化主。必能福我。乃中宵潛往哀請。肩舁而至。時江陵尹右僕射斐公。稽首問法。致禮勤至。師素不迎送。客無貴賤。皆坐而揖之。裴公愈加歸向。由是石頭法道盛矣 僧問。如何是玄妙之說。師曰。莫道我解佛法好。曰爭奈學人疑滯何。師曰。何不問老僧。曰即今問了也。師曰。去不是汝存泊處 師于唐憲宗元和丁亥四月示疾。命弟子先期告終。至晦日。大眾問疾。師驀召典座。座近前。師曰。會么。曰不會。師拈枕子。拋于地上。便告寂。壽六十。夏臘三十五。以其年八月五日。塔于東郡。
京兆府尸利禪師
問石頭。如何是學人本分事。頭曰。汝何從我覓。曰不從師覓。如何即得。石頭曰。汝還曾失么。師乃契會厥旨。
潭州招提寺慧朗禪師
始興曲江歐陽氏子。初參馬祖。祖問。汝來何求。曰求佛知見。
【現代漢語翻譯】 現代漢語譯本 （僧人）晚上從那邊來。（慧朗禪師）說道悟禪師不是那邊的人。（石頭希遷）禪師說：『我早就知道你從哪裡來的。』（慧朗禪師）說：『禪師為何要誣陷人？』（石頭希遷）禪師說：『你的身形現在就在這裡。』（慧朗禪師）說：『即使是這樣，到底要如何向後人展示呢？』（石頭希遷）禪師說：『你說誰是後人？』慧朗禪師從此頓悟，完全領會了之前兩位大德匠（馬祖道一和石頭希遷）禪師話語中的深意。後來在荊州當陽紫陵山選擇居所，學徒們肩挨著肩，腳跟著腳地前來，都城的男女，都像風一樣被吸引而來。當時從業寺的上首，將情況稟告給連帥，連帥迎接（慧朗禪師）入城。郡的左邊，有天皇寺，是著名的寺廟，因為火災而被毀壞。主僧靈鑒，打算修復寺廟，於是說：『如果能請到悟禪師（慧朗禪師）來做化主，一定能給我們帶來福報。』於是半夜偷偷前往哀求，（慧朗禪師）被（靈鑒）用肩膀抬著來到寺廟。當時江陵尹右僕射斐公，向（慧朗禪師）稽首問法，禮節非常勤懇周到。（慧朗禪師）一向不迎送客人，無論客人地位高低貴賤，都坐著作揖。裴公更加歸心向往。（慧朗禪師），因此石頭希遷的法脈更加興盛。 有僧人問道：『什麼是玄妙的說法？』（慧朗禪師）說：『不要說我懂得佛法就好。』（僧人）說：『可是學人有疑惑，怎麼辦呢？』（慧朗禪師）說：『為什麼不問老僧我呢？』（僧人）說：『現在就問了啊。』（慧朗禪師）說：『離開這裡不是你停留的地方。』（慧朗禪師）在唐憲宗元和丁亥年（807年）四月示疾，命令弟子提前告知圓寂的時間。到了四月三十日，大眾問候病情，（慧朗禪師）突然叫來典座。典座走近前來，（慧朗禪師）說：『明白了嗎？』（典座）說：『不明白。』（慧朗禪師）拿起枕頭，扔在地上，便宣告寂滅，享年六十歲，僧臘三十五年。在那年八月五日，在東郡建塔安葬。
京兆府尸利禪師
（尸利禪師）問石頭希遷禪師：『什麼是學人的本分事？』（石頭希遷）禪師說：『你為何要向我尋求？』（尸利禪師）說：『不向禪師尋求，要如何才能得到？』石頭希遷禪師說：『你還曾經失去過嗎？』尸利禪師於是領會了其中的旨意。
潭州招提寺慧朗禪師
始興曲江歐陽氏的兒子。最初參拜馬祖道一禪師。馬祖道一禪師問：『你來這裡求什麼？』（慧朗禪師）說：『求佛的知見。』
【English Translation】 English version (The monk) came from there in the evening. (Huilang Zen Master) said that Daowu Zen Master was not from there. (Shitou Xiqian) Zen Master said, 'I knew where you came from long ago.' (Huilang Zen Master) said, 'Why does the Zen Master falsely accuse people?' (Shitou Xiqian) Zen Master said, 'Your body is here now.' (Huilang Zen Master) said, 'Even so, how should it be shown to future generations?' (Shitou Xiqian) Zen Master said, 'Who do you say are the future generations?' Huilang Zen Master suddenly realized from this, and fully understood the deep meaning in the words of the two great masters (Mazu Daoyi and Shitou Xiqian) before. Later, he chose a residence on Ziling Mountain in Dangyang, Jingzhou. The disciples came shoulder to shoulder and foot to foot. The men and women of the capital were attracted like the wind. At that time, the head of the Congye Temple reported the situation to the Lian Shuai (military commander), who welcomed (Huilang Zen Master) into the city. To the left of the prefecture, there was the Tianhuang Temple, a famous temple, which was destroyed by fire. The main monk, Lingjian, planned to restore the temple, so he said, 'If we can invite Zen Master Wu (Huilang Zen Master) to be the chief benefactor, he will surely bring us blessings.' So he secretly went to beg in the middle of the night, and (Huilang Zen Master) was carried to the temple on (Lingjian's) shoulders. At that time, Fei Gong, the Yin You Pu She (Prefectural Governor) of Jiangling, bowed and asked (Huilang Zen Master) for the Dharma, and the etiquette was very diligent and thoughtful. (Huilang Zen Master) never welcomed or sent off guests, regardless of their status, and would sit and bow to them. Fei Gong became more devoted to (Huilang Zen Master), and therefore Shitou Xiqian's Dharma lineage became more prosperous. A monk asked, 'What is the mysterious saying?' (Huilang Zen Master) said, 'Don't say that I understand the Buddha-dharma well.' (The monk) said, 'But what if the student has doubts?' (Huilang Zen Master) said, 'Why don't you ask this old monk?' (The monk) said, 'I'm asking now.' (Huilang Zen Master) said, 'Leaving here is not where you should stay.' (Huilang Zen Master) showed illness in April of the Dinghai year (807 AD) of Emperor Xianzong of the Tang Dynasty, and ordered his disciples to inform him of the time of his death in advance. On the thirtieth day of April, the public inquired about his illness, and (Huilang Zen Master) suddenly summoned the Dianzuo (monk in charge of provisions). The Dianzuo came forward, and (Huilang Zen Master) said, 'Do you understand?' (The Dianzuo) said, 'I don't understand.' (Huilang Zen Master) picked up the pillow and threw it on the ground, and then announced his death, at the age of sixty, with thirty-five years of monastic life. On the fifth day of August of that year, a pagoda was built in Dongjun for burial.
Zen Master Shili of Jingzhao Prefecture
(Shili Zen Master) asked Zen Master Shitou Xiqian, 'What is the fundamental matter of a student?' (Shitou Xiqian) Zen Master said, 'Why do you seek it from me?' (Shili Zen Master) said, 'If I don't seek it from the Zen Master, how can I obtain it?' Shitou Xiqian Zen Master said, 'Have you ever lost it?' Shili Zen Master then understood the meaning.
Zen Master Huilang of Zhaoti Temple in Tanzhou
The son of the Ouyang family of Qujiang, Shixing. He first visited Zen Master Mazu Daoyi. Zen Master Mazu Daoyi asked, 'What do you seek here?' (Huilang Zen Master) said, 'I seek the knowledge and vision of the Buddha.'
祖曰。佛無知見。知見乃魔耳。汝自何來。曰南嶽來。祖曰。汝從南嶽來。未識曹溪心要。汝速歸彼。不宜他往。師歸石頭便問。如何是佛。師曰。汝無佛性。師曰。蠢動含靈又作么生。頭曰。蠢動含靈卻有佛性。曰慧朗為甚麼卻無。頭曰。為汝不肯承當。師于言下信入 住后。凡學者至。皆曰。去去。汝無佛性。其接機。大約如此(時謂大朗)。
長沙興國寺振朗禪師
初參石頭。便問。如何是祖師西來意。頭曰。問取露柱。曰振朗不會。頭曰。我更不會。師俄省悟 住后。有僧來參。師召上座。僧應諾。師曰。孤負去也。曰師何不鑒。師乃拭目而視之。僧無語(時謂小朗)。
汾州石樓禪師
上堂。僧問。未識本來性。乞師方便指。師曰。石樓無耳朵。曰某甲自知非。師曰。老僧還有過。曰和尚過在甚麼處。師曰。過在汝非處。僧禮拜。師便打 問僧。近離甚處。曰漢國。師曰。漢國主人。還重佛法么。曰苦哉。賴遇問著某甲。若問別人即禍生。師曰。作么生。曰人尚不見有。何佛法可重。師曰。汝受戒得多少夏。曰三十夏。師曰。大好不見人。便打。
鳳翔府法門寺佛陀禪師
尋常持一串數珠。念三種名號。曰一釋迦。二元和。三佛陀。自余是甚麼碗跶丘。乃過一珠。終
【現代漢語翻譯】 現代漢語譯本： 慧能（六祖慧能，638-713）說：『佛沒有知覺和見解。知覺和見解是魔。你從哪裡來？』 他回答說：『我從南嶽來。』 慧能說：『你從南嶽來，還不認識曹溪（曹溪，指六祖慧能所在的曹溪寶林寺）的心要。你趕快回南嶽去，不適合去其他地方。』 禪師回到石頭希遷（700-790）那裡，便問：『如何是佛？』 石頭希遷說：『你沒有佛性。』 禪師說：『蠢動的含靈又怎麼樣呢？』 石頭希遷說：『蠢動的含靈卻有佛性。』 禪師說：『慧朗為什麼卻沒有佛性呢？』 石頭希遷說：『因為你不肯承擔。』 禪師在言語下信入。住持后，凡是來學習的人，石頭希遷都說：『去去，你沒有佛性。』 他接引學人的方式，大概就是這樣（當時人稱他為大朗）。
長沙興國寺振朗禪師
起初參拜石頭希遷，便問：『如何是祖師西來意？』 石頭希遷說：『去問露柱。』 禪師說：『振朗不會。』 石頭希遷說：『我更不會。』 禪師隨即省悟。住持后，有僧人來參拜，禪師叫道：『上座！』 僧人應諾。禪師說：『辜負了也。』 僧人說：『禪師為何不鑑察？』 禪師於是擦拭眼睛看著他。僧人無語（當時人稱他為小朗）。
汾州石樓禪師
上堂說法。僧人問：『未識本來性，乞師方便指。』 禪師說：『石樓無耳朵。』 僧人說：『某甲自知非。』 禪師說：『老僧還有過。』 僧人說：『和尚過在什麼地方？』 禪師說：『過在汝非處。』 僧人禮拜。禪師便打。問僧人：『近來從什麼地方離開？』 僧人說：『漢國。』 禪師說：『漢國的主人，還重視佛法嗎？』 僧人說：『苦哉，幸虧問著某甲，如果問別人就要惹禍了。』 禪師說：『怎麼說？』 僧人說：『人尚且不見有，哪裡有佛法可重視？』 禪師說：『你受戒有多少年了？』 僧人說：『三十年了。』 禪師說：『大好不見人，便打。』
鳳翔府法門寺佛陀禪師
尋常持一串數珠，念三種名號，說：『一釋迦（釋迦牟尼佛），二元和（唐憲宗年號，806-820），三佛陀。』 自余是什麼碗跶丘，乃過一珠，終。
【English Translation】 English version: The Sixth Patriarch (Huineng, 638-713) said, 'Buddha has no knowledge or views. Knowledge and views are demons. Where do you come from?' He replied, 'I come from Nanyue.' Huineng said, 'You come from Nanyue and still do not understand the essentials of Caoxi (Caoxi refers to the Baolin Temple where Huineng, the Sixth Patriarch, was located). You should quickly return to Nanyue; it is not suitable for you to go elsewhere.' The Chan master returned to Shitou Xiqian (700-790) and asked, 'What is Buddha?' Shitou Xiqian said, 'You have no Buddha-nature.' The Chan master said, 'What about sentient beings that wriggle and contain spirits?' Shitou Xiqian said, 'Sentient beings that wriggle and contain spirits do have Buddha-nature.' The Chan master said, 'Why does Huilang not have Buddha-nature?' Shitou Xiqian said, 'Because you are unwilling to accept it.' The Chan master had faith and entered into enlightenment upon hearing these words. After becoming the abbot, whenever students came to learn, Shitou Xiqian would say, 'Go away, you have no Buddha-nature.' His way of guiding students was generally like this (at that time, people called him Da Lang).'
Chan Master Zhenlang of Xingguo Temple in Changsha
Initially, upon visiting Shitou Xiqian, he asked, 'What is the meaning of the Patriarch's coming from the West?' Shitou Xiqian said, 'Ask the pillar.' The Chan master said, 'Zhenlang does not understand.' Shitou Xiqian said, 'I understand even less.' The Chan master then suddenly awakened. After becoming the abbot, a monk came to visit, and the Chan master called out, 'Senior Monk!' The monk responded. The Chan master said, 'You have failed.' The monk said, 'Why does the Chan master not observe?' The Chan master then wiped his eyes and looked at him. The monk was speechless (at that time, people called him Xiao Lang).
Chan Master Shilou of Fenzhou
Ascending the Dharma hall. A monk asked, 'I have not recognized my original nature; I beg the master to point it out expediently.' The Chan master said, 'Shilou has no ears.' The monk said, 'I myself know my faults.' The Chan master said, 'Does the old monk still have faults?' The monk said, 'Where does the abbot have faults?' The Chan master said, 'The fault lies in where you are not.' The monk bowed. The Chan master then struck him. He asked a monk, 'Where did you recently leave from?' The monk said, 'Han State.' The Chan master said, 'Does the ruler of Han State value the Buddha-dharma?' The monk said, 'Alas, fortunately you asked me; if you asked someone else, disaster would arise.' The Chan master said, 'How so?' The monk said, 'People do not even see existence; how can they value the Buddha-dharma?' The Chan master said, 'How many years have you received the precepts?' The monk said, 'Thirty years.' The Chan master said, 'It's good that you don't see people; I will strike you.'
Chan Master Fotuo of Famen Temple in Fengxiang Prefecture
He usually held a string of prayer beads and recited three names, saying, 'One Shakyamuni (Shakyamuni Buddha), two Yuanhe (reign period of Emperor Xianzong of Tang Dynasty, 806-820), three Buddha.' What are the rest, bowl-tapping monks? Then he would pass a bead, and so on until the end.
而復始。事蹟異常。時人莫測。
水空和尚
一日廊下見一僧。乃問。時中事作么生。僧良久。師曰。祇恁便得么。曰頭上安頭。師打曰。去去。已后惑亂人家男女在。
澧州大同濟禪師
米胡領眾來。才欲相見。師便拽轉禪床。面壁而坐。米于背後立少時。欲回客位。師曰。是即是。若不驗破。已后遭人貶剝。令侍者請米來。米卻拽轉禪床便坐。師乃繞禪床一匝。便歸方丈。米卻拽倒禪床。領眾便出 師訪龐居士。士曰。憶在母胎時。有一則語。舉似阿師。切不得作道理主持。師曰。猶是隔生也。士曰。向道不得作道理。師曰。驚人之句。爭得不怕。士曰。如師見解。可謂驚人。師曰。不作道理。卻成作道理。士曰。不但隔一生兩生。師曰。粥飯底僧。一任檢責。士鳴指三下 師一日見龐居士來。便掩卻門曰。多知老翁。莫與相見。士曰。獨坐獨語。過在阿誰。師便開門才出。被士把住曰。師多知。我多知。師曰。多知且置。閉門開門。卷之與舒。相較幾許。士曰。祇此一問。氣急殺人。師默然。士曰。弄巧成拙 僧問。此個法門如何繼紹。師曰。冬寒夏熱。人自委知。曰恁么則蒙分付去也。師曰。頑嚚少智。勉臔多癡 問。十二時中。如何合道。師曰。汝還識十二時么。曰如何是十二時
【現代漢語翻譯】 現代漢語譯本： 週而復始，他的事蹟異於常人，當時的人們無法測度。
水空和尚
一天，水空和尚在走廊下看見一個僧人，便問：『正當此時，你在做什麼？』僧人沉默了很久。水空和尚說：『這樣就可以了嗎？』僧人回答：『這是頭上安頭。』水空和尚打了僧人一下，說：『走開走開！以後會迷惑人家的男女。』
澧州大同濟禪師
米胡帶領眾人前來，剛要拜見禪師，禪師便轉動禪床，面壁而坐。米胡在禪師背後站立了一會兒，想要回到客位。禪師說：『是這樣沒錯，如果不加以驗證，以後會被人貶低。』於是讓侍者請米胡過來，米胡卻轉動禪床便坐下了。禪師繞著禪床轉了一圈，便回到方丈。米胡卻推倒禪床，帶領眾人離開了。禪師拜訪龐居士，龐居士說：『記得還在母胎時，有一句話想告訴您，千萬不要用道理來解釋。』禪師說：『這還是隔了一世啊。』龐居士說：『我說過不要用道理來解釋。』禪師說：『這是驚人之語，怎能不怕？』龐居士說：『以您的見解，可謂驚人。』禪師說：『不作道理，卻成了作道理。』龐居士說：『不只是隔了一生兩生。』禪師說：『你這吃粥吃飯的僧人，任你檢查。』龐居士彈了三下手指。禪師一天看見龐居士來了，便關上門說：『多知的傢伙，不要與他相見。』龐居士說：『獨自坐著獨自說話，過錯在誰？』禪師便打開門剛要出來，被龐居士抓住說：『禪師多知，我多知。』禪師說：『多知暫且放下，關門開門，捲起與舒展，相比如何？』龐居士說：『僅僅這一問，就讓人氣急。』禪師沉默不語。龐居士說：『弄巧成拙。』有僧人問：『這個法門如何繼承？』禪師說：『冬寒夏熱，人們自然知道。』僧人說：『這樣我就領受了。』禪師說：『你這頑固愚蠢、缺少智慧的人，勉強行事只會增加癡迷。』有人問：『十二時中，如何與道相合？』禪師說：『你還認識十二時嗎？』僧人問：『什麼是十二時？』
【English Translation】 English version: Again and again. His deeds were extraordinary, and people at the time could not fathom them.
Monk Shui Kong (Water-Emptiness)
One day, Monk Shui Kong saw a monk in the corridor and asked, 'What are you doing at this very moment?' The monk remained silent for a long time. The master said, 'Is that all right?' The monk replied, 'It's adding a head on top of a head.' The master struck the monk and said, 'Go away! You will confuse the men and women of other families in the future.'
Zen Master Datong Ji of Lizhou (澧州)
Mi Hu (米胡) led the crowd to come. Just as he was about to meet the master, the master turned the Zen bed and sat facing the wall. Mi stood behind the master for a while, wanting to return to the guest seat. The master said, 'That's right, but if it is not verified, it will be devalued by others in the future.' So he asked the attendant to invite Mi to come, but Mi turned the Zen bed and sat down. The master walked around the Zen bed once and returned to his room. Mi pushed down the Zen bed and led the crowd out. The master visited Layman Pang (龐居士). The Layman said, 'I remember when I was in my mother's womb, there was a saying I wanted to tell you, but you must not use reason to explain it.' The master said, 'That's still a lifetime away.' The Layman said, 'I said not to use reason.' The master said, 'These are startling words, how can you not be afraid?' The Layman said, 'With your understanding, it can be called startling.' The master said, 'Not making sense, but making sense.' The Layman said, 'Not just one or two lifetimes away.' The master said, 'You rice-eating monks, let you examine it.' The Layman snapped his fingers three times. One day, the master saw Layman Pang coming, so he closed the door and said, 'A knowledgeable old man, don't meet him.' The Layman said, 'Sitting alone and talking to oneself, whose fault is it?' The master opened the door and was about to come out when the Layman grabbed him and said, 'The master knows a lot, I know a lot.' The master said, 'Let's put aside knowing a lot for now, how much is the comparison between closing the door and opening the door, rolling it up and unfolding it?' The Layman said, 'Just this one question is enough to make people anxious.' The master was silent. The Layman said, 'Trying to be clever only makes things worse.' A monk asked, 'How is this Dharma gate inherited?' The master said, 'People naturally know when it's cold in winter and hot in summer.' The monk said, 'Then I will receive it.' The master said, 'You stubborn, ignorant, and lacking wisdom person, forcing things will only increase delusion.' Someone asked, 'How can one be in harmony with the Tao (道) in the twelve periods of the day?' The master said, 'Do you still recognize the twelve periods of the day?' The monk asked, 'What are the twelve periods of the day?'
。師曰。子丑寅卯。僧禮拜。師示頌曰。十二時中那事別。子丑寅卯吾今說。若會唯心萬法空。釋迦彌勒從茲決。
青原下三世
藥山儼禪師法嗣
潭州道吾山宗智禪師
豫章海昏張氏子。幼依槃和尚。受教登戒。預藥山法會。密契心印。一日山問。子去何處來。師曰。遊山來。山曰。不離此室速道將來。師曰。山上烏兒頭似雪。澗底游魚忙不徹 師離藥山。見南泉。泉問。阇黎名甚麼。師曰宗智。泉曰。智不到處作么生宗。師曰。切忌道著。泉曰。灼然道著。即頭角生。三日後。師與云巖。在後架把針。泉見乃問。智頭陀前日道。智不到處。切忌道著。道著即頭角生。合作么生行履。師便抽身入僧堂。泉便歸方丈。師又來把針。巖曰。師弟適來。為甚不祇對和尚。師曰。你不妨靈利。巖不薦。乃問南泉。適來智頭陀。為甚不祇對和尚。某甲不會。乞師垂示。泉曰。他卻是異類中行。巖曰。如何是異類中行。泉曰。不見道智不到處切忌道著。道著即頭角生。直須向異類中行。巖亦不會。師知云巖不薦。乃曰。此人因緣不在此。卻同回藥山。山問。汝回何速。巖曰。祇為因緣不契。山曰。有何因緣。巖舉前話。山曰。子作么生會他這個時節。便回。巖無對。山乃大笑。巖便問。如何是異類中行
【現代漢語翻譯】 現代漢語譯本： 師父說：『子、丑、寅、卯。』（十二地支的前四個，代表時間）僧人聽后禮拜。師父於是作偈語開示說：『十二時辰中有什麼特別的事？子、丑、寅、卯我現在就說。如果領會唯心，明白萬法皆空，那麼成佛成祖就在當下。』（釋迦牟尼佛和彌勒佛）
青原下三世
藥山儼禪師的法嗣
潭州道吾山宗智禪師
宗智禪師是豫章海昏張氏之子，年幼時依止槃和尚，受教並受戒。後來參加藥山禪師的法會，秘密地領悟了心印。一天，藥山禪師問：『你從哪裡來？』宗智禪師說：『遊山而來。』藥山禪師說：『不離開這個房間，快說出你的見解。』宗智禪師說：『山上的烏鴉頭好像雪一樣白，澗底的游魚忙碌不停。』 宗智禪師離開藥山後，拜見了南泉禪師。南泉禪師問：『你叫什麼名字？』宗智禪師說：『宗智。』南泉禪師說：『智慧達不到的地方，你如何宗（遵循）？』宗智禪師說：『切忌說出來。』南泉禪師說：『如果說出來，就會長出頭角。』三天後，宗智禪師與云巖禪師在後架整理針。南泉禪師看見后問：『宗智頭陀（苦行僧）前幾天說，智慧達不到的地方，切忌說出來，說出來就會長出頭角，你打算如何修行？』宗智禪師立刻離開進入僧堂。南泉禪師便回到方丈。宗智禪師又回來整理針，云巖禪師說：『師弟剛才為什麼不回答和尚？』宗智禪師說：『不妨你聰明。』云巖禪師不明白，於是問南泉禪師：『剛才宗智頭陀為什麼不回答和尚？我不會，請師父開示。』南泉禪師說：『他卻是在異類中修行。』云巖禪師說：『什麼是異類中修行？』南泉禪師說：『沒聽見說智慧達不到的地方，切忌說出來，說出來就會長出頭角嗎？必須向異類中修行。』云巖禪師仍然不明白。宗智禪師知道云巖禪師不明白，於是和他一同回到藥山。藥山禪師問：『你回來這麼快？』云巖禪師說：『只因爲因緣不契合。』藥山禪師說：『有什麼因緣？』云巖禪師於是說了之前的事情。藥山禪師說：『你如何理解他那個時候的說法，就回來了？』云巖禪師無言以對。藥山禪師於是大笑。云巖禪師便問：『什麼是異類中修行？』
【English Translation】 English version: The master said, 'Zi (子), Chou (丑), Yin (寅), Mao (卯).' (The first four of the twelve Earthly Branches, representing time) The monk bowed. The master then presented a verse, saying, 'What is special in the twelve periods? I will now speak of Zi, Chou, Yin, and Mao. If you understand the mind-only and realize that all dharmas are empty, then enlightenment and becoming an ancestor are right here and now.' (Shakyamuni Buddha and Maitreya Buddha)
Three Generations Under Qingyuan
Dharma Successor of Zen Master Yaoshan Yan
Zen Master Zongzhi of Daowu Mountain in Tanzhou
Zen Master Zongzhi was the son of the Zhang family of Haihun in Yuzhang. In his youth, he relied on Monk Pan, received teachings, and took precepts. Later, he attended the Dharma assembly of Zen Master Yaoshan and secretly realized the mind-seal. One day, Zen Master Yaoshan asked, 'Where have you come from?' Zen Master Zongzhi said, 'From wandering in the mountains.' Zen Master Yaoshan said, 'Without leaving this room, quickly speak your understanding.' Zen Master Zongzhi said, 'The crows on the mountain have heads as white as snow, and the fish in the stream are busy without end.' After leaving Yaoshan, Zen Master Zongzhi visited Zen Master Nanquan. Zen Master Nanquan asked, 'What is your name?' Zen Master Zongzhi said, 'Zongzhi.' Zen Master Nanquan said, 'Where wisdom cannot reach, how do you Zong (follow)?' Zen Master Zongzhi said, 'Avoid speaking of it.' Zen Master Nanquan said, 'If you speak of it, horns will grow.' Three days later, Zen Master Zongzhi and Zen Master Yunyan were arranging needles in the back shed. Zen Master Nanquan saw them and asked, 'The other day, the ascetic Zongzhi said that where wisdom cannot reach, avoid speaking of it, and if you speak of it, horns will grow. How do you intend to practice?' Zen Master Zongzhi immediately left and entered the monks' hall. Zen Master Nanquan then returned to his abbot's room. Zen Master Zongzhi came back to arrange needles, and Zen Master Yunyan said, 'Why didn't you answer the abbot just now, brother?' Zen Master Zongzhi said, 'You are quite clever.' Zen Master Yunyan did not understand, so he asked Zen Master Nanquan, 'Why didn't the ascetic Zongzhi answer the abbot just now? I don't understand, please enlighten me.' Zen Master Nanquan said, 'He is practicing among different kinds.' Zen Master Yunyan said, 'What is practicing among different kinds?' Zen Master Nanquan said, 'Haven't you heard that where wisdom cannot reach, avoid speaking of it, and if you speak of it, horns will grow? You must practice among different kinds.' Zen Master Yunyan still did not understand. Zen Master Zongzhi knew that Zen Master Yunyan did not understand, so he returned to Yaoshan with him. Zen Master Yaoshan asked, 'Why did you return so quickly?' Zen Master Yunyan said, 'Only because the conditions were not in accord.' Zen Master Yaoshan said, 'What conditions?' Zen Master Yunyan then told him what had happened before. Zen Master Yaoshan said, 'How did you understand his words at that time, that you returned?' Zen Master Yunyan was speechless. Zen Master Yaoshan then laughed loudly. Zen Master Yunyan then asked, 'What is practicing among different kinds?'
。山曰。吾今日睏倦。且待別時來。巖曰。某甲特為此事歸來。山曰且去。巖便出。師在方丈外。聞巖不薦。不覺咬得指頭血出。師卻下來問巖。師兄去問和尚。那因緣作么生。巖曰。和尚不與某甲說。師便低頭。(僧問云居。切忌道著。意作么生。居云。此語最毒。云。如何是最毒底語。居云。一棒打殺龍蛇) 云巖臨遷化。遣書辭師。師覽書了。謂洞山密師伯曰。云巖不知有我悔。當時不向伊道。雖然如是。要且不違藥山之子。(玄覺云。古人恁么道。還知有也未。又云。云巖當時不會。且道甚麼處。是伊不會處) 藥山上堂曰。我有一句子。未曾說向人。師出曰。相隨來也。僧問。藥山一句子如何說。山曰。非言說。師曰。早言說了也 師一日提笠出。云巖。指笠曰。用這個作甚麼。師曰。有處用。巖曰。忽遇黑風猛雨來時如何。師曰。蓋覆著。巖曰。他還受蓋覆么。師曰。然雖如是。且無滲漏 溈山問云巖。菩提以何為座。巖曰。以無為為座。巖卻問溈山。山曰。以諸法空為座。又問。師作么生。師曰。坐也聽伊坐。臥也聽伊臥。有一人不坐不臥。速道速道。山休去 溈山問師。甚麼處去來。師曰。看病來。山曰。有幾人病。師曰。有病底。有不病底。山曰。不病底。莫是智頭陀么。師曰。病與不病。總不幹
他事。速道速道。山曰。道得也。與他沒交涉 問。萬里無雲。未是本來天。如何是本來天。師曰。今日好曬麥 云巖問。師弟家風近日如何。師曰。教師兄指點。堪作甚麼。巖曰。無這個來多少時也。師曰。牙根猶帶生澀在 問。如何是今時著力處。師曰。千人萬人喚不回頭。方有少分相應。曰忽然火起時如何。師曰。能燒大地。師卻問僧。除卻星與𦦨。那個是火。曰不是火別。一僧卻問。師還見火。么師曰見。曰見從何起。師曰。除卻行住坐臥。別請一問 有施主施裈。藥山提起示眾曰。法身還具四大也無。有人道得。與他一腰裈。師曰。性地非空。空非性地。此是地大。三大亦然。山曰。與汝一腰裈 師指佛桑花。問僧曰。這個何似那個。曰直得寒毛卓豎。師曰。畢竟如何。曰道吾門下底。師曰。十里大王 云巖不安。師乃謂曰。離此殼漏子。向甚麼處相見。巖曰。不生不滅處相見。師曰。何不道非不生不滅處亦不求相見 云巖補鞋次。師問。作甚麼。巖曰。將敗壞補敗壞。師曰。何不道即敗壞非敗壞 師聞僧念維摩經云。八千菩薩。五百聲聞。皆欲隨從文殊師利。師問曰。甚麼處去。其僧無對。師便打 師到五峰。峰問。還識藥山老宿否。師曰不識。峰曰。為甚麼不識。師曰。不識不識 問。如何是祖師西來
【現代漢語翻譯】 現代漢語譯本 他事。（其他的事情。）速道速道。（快說快說。） 山曰。（藥山說道，）道得也。（說得對。）與他沒交涉（與他沒有關係。） 問。（有僧人問，）萬里無雲，未是本來天。（萬里無雲，還不是本來的天空。）如何是本來天。（什麼是本來的天空？） 師曰。（道吾說，）今日好曬麥。（今天適合曬麥子。） 云巖問。（云巖問道，）師弟家風近日如何。（師弟你的家風最近怎麼樣？） 師曰。（道吾說，）教師兄指點。（是師兄你指點的。）堪作甚麼。（能做什麼？） 巖曰。（云巖說，）無這個來多少時也。（沒有這個狀態多久了？） 師曰。（道吾說，）牙根猶帶生澀在。（你的理解還不夠透徹。） 問。（有僧人問，）如何是今時著力處。（現在應該如何用功？） 師曰。（道吾說，）千人萬人喚不回頭，方有少分相應。（千人萬人呼喚也不回頭，才能稍微相應。） 曰。（僧人說，）忽然火起時如何。（忽然起火時怎麼辦？） 師曰。（道吾說，）能燒大地。（能燒燬大地。） 師卻問僧。（道吾反問僧人，）除卻星與𦦨（除了星星和火焰），那個是火。（哪個是火？） 曰。（僧人說，）不是火別。（不是其他的火。） 一僧卻問。（一個僧人問道，）師還見火么（師父您還見到火嗎） 師曰。（道吾說，）見。（見到。） 曰。（僧人說，）見從何起。（從哪裡見到？） 師曰。（道吾說，）除卻行住坐臥，別請一問。（除了行走坐臥，請另外問一個問題。） 有施主施裈。（有施主佈施褲子。）藥山提起示眾曰。（藥山（751-834）提起褲子向大眾展示說，）法身還具四大也無。（法身還具有四大嗎？）有人道得，與他一腰裈。（有人說得出來，就給他一條褲子。） 師曰。（道吾說，）性地非空，空非性地。（自性不是空，空不是自性。）此是地大。（這是地大。）三大亦然。（其他三大也是這樣。） 山曰。（藥山說，）與汝一腰裈。（給你一條褲子。） 師指佛桑花。（道吾指著佛桑花，）問僧曰。（問僧人說，）這個何似那個。（這個像那個？） 曰。（僧人說，）直得寒毛卓豎。（嚇得我寒毛都豎起來了。） 師曰。（道吾說，）畢竟如何。（到底怎麼樣？） 曰。（僧人說，）道吾門下底。（道吾門下的。） 師曰。（道吾說，）十里大王。（十里大王。） 云巖不安。（云巖身體不適。）師乃謂曰。（道吾於是對他說，）離此殼漏子，向甚麼處相見。（離開這個臭皮囊，到什麼地方相見？） 巖曰。（云巖說，）不生不滅處相見。（在不生不滅的地方相見。） 師曰。（道吾說，）何不道非不生不滅處亦不求相見。（為什麼不說在非不生不滅的地方也不求相見？） 云巖補鞋次。（云巖在補鞋子。）師問。（道吾問，）作甚麼。（做什麼？） 巖曰。（云巖說，）將敗壞補敗壞。（將敗壞的補敗壞的。） 師曰。（道吾說，）何不道即敗壞非敗壞。（為什麼不說就是敗壞而非敗壞？） 師聞僧念維摩經云。（道吾聽到僧人唸誦《維摩詰經》，）八千菩薩，五百聲聞，皆欲隨從文殊師利。（八千菩薩，五百聲聞，都想跟隨文殊師利。） 師問曰。（道吾問道，）甚麼處去。（去什麼地方？）其僧無對。（那個僧人無言以對。）師便打。（道吾就打了他。） 師到五峰。（道吾來到五峰。）峰問。（五峰問道，）還識藥山老宿否。（還認識藥山老宿嗎？） 師曰。（道吾說，）不識。（不認識。） 峰曰。（五峰說，）為甚麼不識。（為什麼不認識？） 師曰。（道吾說，）不識不識。（不認識，不認識。） 問。（有僧人問，）如何是祖師西來意。（什麼是祖師西來的意義？)
【English Translation】 English version Other matters. Speak quickly, speak quickly. Yaoshan said, 'Well said. It has nothing to do with him.' A monk asked, 'Ten thousand miles without clouds is not the original sky. What is the original sky?' Daowu said, 'Today is a good day for drying wheat.' Yunyan asked, 'How is your family tradition recently, brother?' Daowu said, 'It is my senior brother who guides me. What can it be used for?' Yunyan said, 'How long has it been since there was this?' Daowu said, 'The roots of your teeth still have a raw taste.' A monk asked, 'What is the effort to be made now?' Daowu said, 'Only when a thousand or ten thousand people call and you don't turn your head back, will you have a little bit of correspondence.' The monk said, 'What if a fire suddenly starts?' Daowu said, 'It can burn the earth.' Daowu then asked the monk, 'Apart from the stars and flames, which is the fire?' The monk said, 'It is not a different fire.' A monk then asked, 'Do you still see fire, Master?' Daowu said, 'I see it.' The monk said, 'Where does the seeing arise from?' Daowu said, 'Apart from walking, standing, sitting, and lying down, please ask another question.' A donor offered trousers. Yaoshan (751-834) raised them and showed them to the assembly, saying, 'Does the Dharmakaya still possess the four great elements?' If someone can say it, I will give him a pair of trousers.' Daowu said, 'The nature of the ground is not empty, and emptiness is not the nature of the ground. This is the great earth element. The other three great elements are also like this.' Yaoshan said, 'I will give you a pair of trousers.' Daowu pointed to a hibiscus flower and asked the monk, 'What is this like that?' The monk said, 'It makes my hair stand on end.' Daowu said, 'What is it ultimately like?' The monk said, 'It is from Daowu's school.' Daowu said, 'The king of ten miles.' Yunyan was unwell. Daowu then said to him, 'Leaving this leaky shell, where will we meet?' Yunyan said, 'We will meet in the place of non-birth and non-death.' Daowu said, 'Why not say that in the place of neither non-birth nor non-death, one does not seek to meet either?' Yunyan was mending shoes. Daowu asked, 'What are you doing?' Yunyan said, 'I am mending the broken with the broken.' Daowu said, 'Why not say that it is the broken, yet not the broken?' Daowu heard a monk reciting the Vimalakirti Sutra, 'Eight thousand Bodhisattvas and five hundred Sravakas all wished to follow Manjushri.' Daowu asked, 'Where are they going?' The monk had no answer. Daowu then hit him. Daowu arrived at Wufeng. Wufeng asked, 'Do you recognize the old monk Yaoshan?' Daowu said, 'I do not recognize him.' Wufeng said, 'Why do you not recognize him?' Daowu said, 'I do not recognize him, I do not recognize him.' A monk asked, 'What is the meaning of the Patriarch's coming from the West?'
意。師曰。東土不曾逢 因設藥山齋。僧問。未審先師還來也無。師曰。汝諸人用設齋作甚麼 石霜問。和尚一片骨。敲著似銅鳴。向甚麼處去也。師喚侍者。者應諾。師曰。驢年去。唐文宗太和乙卯九月示疾有苦。僧眾慰問體候。師曰。有受非償。子知之乎。眾皆愀然。越十日將行。謂眾曰。吾當西邁。理無東移。言訖告寂。阇維得靈骨數片。建塔道吾。后雷遷於石霜山之陽。
潭州云巖曇晟禪師
鐘陵建昌王氏子。少出家于石門。參百丈二十年。因緣不契。后造藥山。山問。甚處來。曰百丈來。山曰。百丈有何言句示徒。師曰。尋常道。我有一句子。百味具足。山曰。咸則鹹味。淡則淡味。不咸不淡是常味。作么生是百味具足底句。師無對。山曰。爭奈目前生死何。師曰。目前無生死。山曰。在百丈多少時。師曰。二十年。山曰。二十年在百丈。俗氣也不除 他日侍立次。山又問。百丈更說甚麼法。師曰。有時道。三句外省去。六句內會取。山曰。三千里外。且喜沒交涉。山又問。更說甚麼法。師曰。有時上堂。大眾立定。以拄杖一時趁散。復召大眾。眾回首。丈曰。是甚麼。山曰。何不早恁么道。今日因子得見海兄。師于言下頓省。便禮拜 一日山問。汝除在百丈。更到甚麼處來。師曰。曾到廣南
【現代漢語翻譯】 現代漢語譯本： 意。藥山惟儼禪師說：『你從哪裡來？』僧人回答：『從東土而來，不曾遇到什麼特別的。』於是藥山禪師就設立齋供。有僧人問：『不知道先師（指馬祖道一禪師）還會來嗎？』藥山禪師說：『你們這些人設齋做什麼？』石霜慶諸禪師問：『和尚您這一片骨頭，敲起來像銅一樣響，將要到哪裡去呢？』藥山禪師叫侍者，侍者應聲。禪師說：『驢年去吧（指沒有歸宿）。』唐文宗太和年間乙卯年（835年）九月，藥山禪師生病感到痛苦，僧眾慰問他的身體狀況。禪師說：『有承受就必然有償還，你們知道這個道理嗎？』眾人都很憂愁。過了十天，禪師將要離世，對大家說：『我將向西而去，道理上不會向東移動。』說完就圓寂了。火化后得到幾片靈骨，建塔于道吾山。後來雷電將塔遷到了石霜山的南面。
潭州云巖曇晟禪師
是鐘陵建昌人王氏的兒子。年輕時在石門出家。跟隨百丈懷海禪師二十年，但因緣不契合。後來拜訪藥山惟儼禪師。藥山禪師問：『從哪裡來？』云巖曇晟禪師回答：『從百丈禪師那裡來。』藥山禪師問：『百丈禪師有什麼言語開示徒弟？』云巖曇晟禪師回答：『百丈禪師平常說，我有一句話，百味俱足。』藥山禪師說：『咸就是鹹味，淡就是淡味，不咸不淡是常味，那麼，什麼是百味俱足的那句話呢？』云巖曇晟禪師無言以對。藥山禪師說：『爭奈目前生死何（如何對待眼前的生死大事）？』云巖曇晟禪師回答：『目前沒有生死。』藥山禪師說：『在百丈禪師那裡多少時間了？』云巖曇晟禪師回答：『二十年。』藥山禪師說：『二十年在百丈禪師那裡，俗氣也沒有去除。』 有一天，云巖曇晟禪師侍立在藥山禪師身邊，藥山禪師又問：『百丈禪師還說什麼法？』云巖曇晟禪師回答：『有時說，三句外省去，六句內會取。』藥山禪師說：『三千里外，且喜沒交涉（值得慶幸的是與我無關）。』藥山禪師又問：『還說什麼法？』云巖曇晟禪師回答：『有時上堂，大眾站定，百丈禪師用拄杖一下子趕散大眾，又召集大眾，大眾回頭。百丈禪師說：『是甚麼（是什麼）？』藥山禪師說：『何不早恁么道（為什麼不早這麼說）！』云巖曇晟禪師在言下頓悟，便禮拜藥山禪師。 有一天，藥山禪師問：『你除了在百丈禪師那裡，還到什麼地方去過？』云巖曇晟禪師回答：『曾經到過廣南。』
【English Translation】 English version: Yi. The master (Yaoshan Weiyan) said, 'Where do you come from?' The monk replied, 'From the Eastern Land, I have not encountered anything special.' Therefore, Yaoshan set up a vegetarian feast. A monk asked, 'I wonder if the late master (referring to Mazu Daoyi) will come again?' Yaoshan said, 'What are you all doing by setting up a vegetarian feast?' Shishuang Qingzhu asked, 'Venerable, where is this piece of your bone, which sounds like copper when struck, going?' Yaoshan called the attendant, who responded. The master said, 'Go in the year of the donkey (meaning no destination).' In the ninth month of the year Yimao (835) during the Taihe reign of Emperor Wenzong of Tang, Yaoshan fell ill and suffered. The monks comforted him and inquired about his health. The master said, 'If there is acceptance, there must be repayment. Do you know this principle?' Everyone was saddened. Ten days later, as he was about to pass away, he said to the assembly, 'I am going west, and in principle, I will not move east.' After speaking, he passed away peacefully. After cremation, a few pieces of spiritual bones were obtained, and a pagoda was built at Daowu Mountain. Later, lightning moved the pagoda to the south side of Shishuang Mountain.
Chan Master Yunyan Tansheng of Tanzhou
He was the son of the Wang family of Jianchang in Zhongling. He left home at a young age at Shimen. He followed Baizhang Huaihai for twenty years, but the affinity was not in accord. Later, he visited Yaoshan. Yaoshan asked, 'Where do you come from?' Yunyan replied, 'From Baizhang.' Yaoshan said, 'What words does Baizhang use to instruct his disciples?' Yunyan said, 'Baizhang often says, "I have a sentence that contains all flavors."' Yaoshan said, 'If it's salty, it's salty; if it's bland, it's bland; if it's neither salty nor bland, it's the constant flavor. What is the sentence that contains all flavors?' Yunyan was speechless. Yaoshan said, 'What about the life and death before your eyes?' Yunyan said, 'There is no life and death before my eyes.' Yaoshan said, 'How long have you been with Baizhang?' Yunyan said, 'Twenty years.' Yaoshan said, 'After twenty years with Baizhang, your worldly air has not been removed.' One day, while Yunyan was standing beside Yaoshan, Yaoshan asked again, 'What other Dharma does Baizhang speak?' Yunyan replied, 'Sometimes he says, "Omit outside the three sentences, and understand within the six sentences."' Yaoshan said, 'Three thousand miles away, fortunately, there is no involvement.' Yaoshan asked again, 'What other Dharma does he speak?' Yunyan replied, 'Sometimes when he ascends the hall, the assembly stands still, and Baizhang scatters the assembly with his staff, then summons them again, and the assembly turns their heads. Baizhang says, "What is it?"' Yaoshan said, 'Why didn't you say so earlier!' Yunyan had a sudden enlightenment upon hearing these words and bowed to Yaoshan. One day, Yaoshan asked, 'Besides being with Baizhang, where else have you been?' Yunyan replied, 'I have been to Guangnan.'
來。曰見說廣州城東門外。有一片石。被州主移去。是否。師曰。非但州主。闔國人移亦不動 山又問。聞汝解弄師子。是否。師曰是。曰弄得幾齣。師曰。弄得六出。曰我亦弄得。師曰。和尚弄得幾齣。曰我弄得一出。師曰。一即六六。即一 後到溈山。溈問。承聞長老在藥山弄師子。是否。師曰是。曰長弄有置時。師曰。要弄即弄。要置即置。曰置時師子在甚麼處。師曰。置也置也 問。從上諸聖。甚麼處去。師良久曰。作么作么 問。暫時不在如同死人時如何。師曰。好埋卻 問。大保任底人。與那個是一是二。師曰。一機之絹。是一段是兩段(洞山代云。如人接樹) 師煎茶次。道吾問。煎與阿誰。師曰。有一人要。曰何不教伊自煎。師曰。幸有某甲在 師問石霜。甚麼處來。曰溈山來。師曰。在彼中得多少時。曰粗經冬夏。師曰。恁么則成山長也。曰雖在彼中卻不知。師曰。他家亦非知非識。石霜無對。(道吾聞云。得恁么無佛法身心) 住後上堂。示眾曰。有個人家兒子。問著無有道不得底。洞山出問曰。他屋裡有多少典籍。師曰。一字也無。曰爭得恁么多知。師曰。日夜不曾眠。山曰。問一段事。還得否。師曰。道得卻不道 問僧。甚處來。曰添香來。師曰。還見佛否。曰見。師曰。甚麼處見。曰地獄
【現代漢語翻譯】 現代漢語譯本 僧人問道：『聽說廣州城東門外，有一塊巨石，被州官移走了，是這樣嗎？』 師父回答：『不僅僅是州官，就算全國的人來移也移不動。』 僧人又問：『聽說您會舞獅，是這樣嗎？』 師父說：『是的。』 僧人問：『能舞出幾套？』 師父說：『能舞出六套。』 僧人說：『我也會舞。』 師父問：『和尚您能舞出幾套？』 僧人說：『我能舞出一套。』 師父說：『一即是六，六即是一。』 後來，師父到了溈山（地名）。溈山禪師問道：『聽說長老您在藥山（地名）舞獅，是這樣嗎？』 師父說：『是的。』 溈山禪師問：『一直舞下去總有停止的時候吧？』 師父說：『想舞就舞，想停就停。』 溈山禪師問：『停止的時候，獅子在哪裡呢？』 師父說：『停止了，停止了。』 僧人問：『從上古以來的各位聖賢，都到哪裡去了？』 師父沉默良久，然後說：『做什麼？做什麼？』 僧人問：『暫時不在，如同死人一般的時候，該怎麼辦？』 師父說：『好好埋葬了吧。』 僧人問：『得到大保任（佛教用語，指對佛法的堅定信念）的人，與那個「一」是「一」還是「二」？』 師父說：『一機織出的絹，是一段還兩段？』（洞山禪師代替回答說：『如同人嫁接樹木。』） 師父正在煎茶，道吾（人名）問道：『煎給誰喝？』 師父說：『有一個人要喝。』 道吾問：『為什麼不教他自己煎？』 師父說：『幸好有我在這裡。』 師父問石霜（地名）：『從哪裡來？』 石霜回答：『從溈山（地名）來。』 師父問：『在那裡待了多久？』 石霜回答：『大概經過了一個冬天和一個夏天。』 師父說：『這麼說來，你都成了山長了。』 石霜回答：『雖然在那裡，卻什麼都不知道。』 師父說：『他家既非知也非識。』石霜無言以對。（道吾聽后說：『得到了如此沒有佛法的身心。』） 師父住持寺院后，上堂說法，對眾人說：『有個人家的兒子，無論問什麼都能回答出來。』 洞山禪師出來問道：『他家裡有多少典籍？』 師父說：『一個字也沒有。』 洞山禪師問：『怎麼會知道這麼多？』 師父說：『日夜不曾睡覺。』 洞山禪師問：『問一件事，可以嗎？』 師父說：『說得出卻不說。』 問僧人：『從哪裡來？』 回答說：『來添香。』 師父問：『還見到佛了嗎？』 回答說：『見到了。』 師父問：『在哪裡見到？』 回答說：『地獄。』
【English Translation】 English version A monk asked: 'I heard that there was a large stone outside the east gate of Guangzhou City, which was moved away by the governor. Is that true?' The master replied: 'Not only the governor, but even if the people of the whole country tried to move it, they couldn't.' The monk then asked: 'I heard that you know how to perform the lion dance. Is that true?' The master said: 'Yes.' The monk asked: 'How many routines can you perform?' The master said: 'I can perform six routines.' The monk said: 'I can also perform.' The master asked: 'How many routines can you perform, monk?' The monk said: 'I can perform one routine.' The master said: 'One is six, and six is one.' Later, the master arrived at Weishan (place name). Zen Master Weishan asked: 'I heard that you, Elder, perform the lion dance at Yaoshan (place name). Is that true?' The master said: 'Yes.' Zen Master Weishan asked: 'There must be a time to stop after dancing for so long, right?' The master said: 'Dance when I want to dance, and stop when I want to stop.' Zen Master Weishan asked: 'When you stop, where is the lion?' The master said: 'Stopped, stopped.' A monk asked: 'Where have all the sages of the past gone?' The master remained silent for a long time, then said: 'What to do? What to do?' A monk asked: 'What should be done when one is temporarily absent, like a dead person?' The master said: 'Bury them well.' A monk asked: 'A person who has attained great assurance (Buddhist term, referring to firm belief in the Dharma), is that 'one' one or two?' The master said: 'The silk woven by one machine, is it one piece or two pieces?' (Zen Master Dongshan answered on his behalf: 'Like grafting trees.') The master was brewing tea when Daowu (person's name) asked: 'Who are you brewing it for?' The master said: 'There is someone who wants to drink it.' Daowu asked: 'Why not teach him to brew it himself?' The master said: 'Fortunately, I am here.' The master asked Shishuang (place name): 'Where are you coming from?' Shishuang replied: 'From Weishan (place name).' The master asked: 'How long have you been there?' Shishuang replied: 'Roughly through a winter and a summer.' The master said: 'In that case, you have become the head of the mountain.' Shishuang replied: 'Although I am there, I know nothing.' The master said: 'His family is neither knowing nor recognizing.' Shishuang was speechless. (Daowu, upon hearing this, said: 'He has obtained such a body and mind without the Dharma.') After the master became the abbot of the temple, he ascended the Dharma hall and said to the assembly: 'There is a son of a certain family who can answer anything you ask.' Zen Master Dongshan came out and asked: 'How many scriptures are there in his house?' The master said: 'Not a single word.' Zen Master Dongshan asked: 'How does he know so much?' The master said: 'He never sleeps day or night.' Zen Master Dongshan asked: 'May I ask one question?' The master said: 'He can say it but won't say it.' Asked a monk: 'Where are you coming from?' Replied: 'Coming to add incense.' The master asked: 'Did you see the Buddha?' Replied: 'I saw him.' The master asked: 'Where did you see him?' Replied: 'In the lower realm.'
見。師曰。古佛古佛 道吾問。大悲千手眼。那個是正眼。師曰。如人夜間背手摸枕子。吾曰。我會也。師曰。作么生會。吾曰。遍身是手眼。師曰。道也太煞道。祇道得八成。吾曰。師兄作么生。師曰。通身是手眼 掃地次。道吾曰。大區區生。師曰。須知有不區區者。吾曰。恁么則有第二月也。師豎起掃帚曰。是第幾月。吾便行。(玄沙聞云。正是第二月) 問僧。甚處來。曰石上語話來。師曰。石還點頭也無。僧無對。師自代曰。未語話時卻點頭 師作草鞋次。洞山近前曰。乞師眼睛得么。師曰。汝底與阿誰去也。曰良價無。師曰。設有汝去甚麼處著。山無語。師曰。乞眼睛底是眼否。山曰非眼。師便喝出 尼僧禮拜。師問。汝爺在否。曰在。師曰。年多少。曰年八十。師曰。汝有個爺不年八十。還知否。曰莫是恁么來者。師曰。恁么來者。猶是兒孫。(洞山代云。直是不恁么來者。亦是兒孫) 問。一念瞥起。便落魔界時如何。師曰。汝因甚麼卻從佛界來。僧無對。師曰。會么。曰不會。師曰。莫道體不得。設使體得。也祇是左之右之 院主游石室回。師問。汝去入到石室裡許。為祇恁么便回。主無對。洞山代曰。彼中已有人佔了也。師曰。汝更去作甚麼。山曰。不可人情斷絕去也 唐武宗會昌辛酉十月二十
【現代漢語翻譯】 見。(云巖曇晟禪師)說：『古佛古佛。』 道吾（道吾圓智禪師）問：『大悲千手眼（觀音菩薩的千手千眼），哪個是正眼？』 師（云巖曇晟禪師）說：『如人夜間背手摸枕子。』 道吾（道吾圓智禪師）說：『我會也。』 師（云巖曇晟禪師）說：『作么生會？』 道吾（道吾圓智禪師）說：『遍身是手眼。』 師（云巖曇晟禪師）說：『道也太煞道，祇道得八成。』 道吾（道吾圓智禪師）說：『師兄作么生？』 師（云巖曇晟禪師）說：『通身是手眼。』 掃地時，道吾（道吾圓智禪師）說：『大區區生。』 師（云巖曇晟禪師）說：『須知有不區區者。』 道吾（道吾圓智禪師）說：『恁么則有第二月也。』 師（云巖曇晟禪師）豎起掃帚說：『是第幾月？』 道吾（道吾圓智禪師）便走了。(玄沙（玄沙師備禪師）聽聞后說：『正是第二月。』) （云巖曇晟禪師）問僧人：『甚處來？』 僧人說：『石上語話來。』 師（云巖曇晟禪師）說：『石還點頭也無？』 僧人無對。 師（云巖曇晟禪師）自代說：『未語話時卻點頭。』 師（云巖曇晟禪師）作草鞋時，洞山（洞山良價禪師）近前說：『乞師眼睛得么？』 師（云巖曇晟禪晟禪師）說：『汝底與阿誰去也？』 洞山（洞山良價禪師）說：『良價無。』 師（云巖曇晟禪師）說：『設有汝去甚麼處著？』 洞山（洞山良價禪師）無語。 師（云巖曇晟禪師）說：『乞眼睛底是眼否？』 洞山（洞山良價禪師）說：『非眼。』 師（云巖曇晟禪師）便喝出。 尼僧禮拜，師（云巖曇晟禪師）問：『汝爺在否？』 尼僧說：『在。』 師（云巖曇晟禪師）說：『年多少？』 尼僧說：『年八十。』 師（云巖曇晟禪師）說：『汝有個爺不年八十，還知否？』 尼僧說：『莫是恁么來者？』 師（云巖曇晟禪師）說：『恁么來者，猶是兒孫。』(洞山（洞山良價禪師）代說：『直是不恁么來者，亦是兒孫。』) 問：『一念瞥起，便落魔界時如何？』 師（云巖曇晟禪師）說：『汝因甚麼卻從佛界來？』 僧人無對。 師（云巖曇晟禪師）說：『會么？』 僧人說：『不會。』 師（云巖曇晟禪師）說：『莫道體不得，設使體得，也祇是左之右之。』 院主游石室回，師（云巖曇晟禪師）問：『汝去入到石室裡許，為祇恁么便回？』 院主無對。 洞山（洞山良價禪師）代說：『彼中已有人佔了也。』 師（云巖曇晟禪師）說：『汝更去作甚麼？』 洞山（洞山良價禪師）說：『不可人情斷絕去也。』 唐武宗會昌辛酉（841）十月二十。
【English Translation】 Yunyan said, 'Ancient Buddha, ancient Buddha.' Daowu asked, 'The Great Compassionate One with a thousand hands and eyes (Avalokiteśvara Bodhisattva), which is the true eye?' Yunyan said, 'Like a person touching a pillow behind their back in the night.' Daowu said, 'I understand.' Yunyan said, 'How do you understand?' Daowu said, 'The entire body is hands and eyes.' Yunyan said, 'You've spoken too much; you've only expressed eighty percent.' Daowu said, 'How would you say it, senior brother?' Yunyan said, 'The entire body is hands and eyes.' While sweeping the floor, Daowu said, 'How very limited!' Yunyan said, 'You must know there is that which is not limited.' Daowu said, 'In that case, there is a second moon.' Yunyan raised the broom and said, 'Which moon is this?' Daowu then left. (Xuansha, upon hearing this, said, 'Precisely the second moon.') Yunyan asked a monk, 'Where do you come from?' The monk said, 'I come from speaking on the rock.' Yunyan said, 'Did the rock nod its head or not?' The monk had no reply. Yunyan answered for him, 'It nodded its head before speaking.' While Yunyan was making straw sandals, Dongshan approached and said, 'May I beg for the teacher's eyes?' Yunyan said, 'Where have your own gone?' Dongshan said, 'Liangjia (Dongshan's personal name) has none.' Yunyan said, 'Even if you had them, where would you put them?' Dongshan was speechless. Yunyan said, 'Is that which begs for eyes, eyes or not?' Dongshan said, 'Not eyes.' Yunyan then shouted him away. A nun made obeisance. Yunyan asked, 'Is your father alive?' The nun said, 'He is.' Yunyan said, 'How old is he?' The nun said, 'Eighty years old.' Yunyan said, 'Do you know you have a father who is not eighty years old?' The nun said, 'Could it be that which comes in this way?' Yunyan said, 'That which comes in this way is still a descendant.' (Dongshan said in place of the nun, 'Even that which does not come in this way is still a descendant.') Someone asked, 'When a single thought arises and one falls into the realm of demons, what then?' Yunyan said, 'Why did you come from the realm of Buddhas?' The monk had no reply. Yunyan said, 'Do you understand?' The monk said, 'I do not understand.' Yunyan said, 'Don't say you cannot embody it; even if you could embody it, it would only be left or right.' The monastery director returned from a visit to the stone chamber. Yunyan asked, 'You went into the stone chamber; did you just come back like that?' The director had no reply. Dongshan answered for him, 'Someone has already occupied it.' Yunyan said, 'What else would you go there for?' Dongshan said, 'One cannot sever human relations.' The twentieth day of the tenth month of the Xinyou year during the Huichang era of Emperor Wuzong of the Tang Dynasty (841).
六日示疾。命澡身竟。喚主事。令備齋。來日有上座發去。明日晚歸寂。壽六十。茶毗得舍剎一千餘粒。瘞于石塔。謚無住大師。塔曰凈勝。
秀州華亭船子德誠禪師
節操高邈。度量不群。自印心於藥山。與道吾云巖。為同道交。洎離藥山。乃謂曰。公等應各據一方。建立藥山宗旨。子率性疏野。唯好山水。樂情自遣。無所能也。他後知我所止之處。若遇靈利座主。指一個來。或堪雕琢。將授生平所得。以報先師之恩。遂分𢹂。至秀州華亭。泛一小舟。隨緣度日。以接四方往來之眾。時人莫知其高蹈。因號船子和尚。一日泊船岸邊閑坐。有官人問。如何是和尚日用事。師豎橈子曰。會么。官人曰。不會。師曰。棹撥清波。金鱗罕遇 嘗有偈曰。三十年來坐釣臺。鉤頭往往得黃能。金鱗不遇空勞力。收取絲綸歸去來。千尺絲綸直下垂。一波才動萬波隨。夜靜水寒魚不食。滿船空載月明歸。三十年來海上游。水清魚現不吞鉤。釣竿斫盡重栽竹。不許功程得便休。有一魚兮偉莫裁。混融包納信奇哉。能變化吐風雷。下線何曾釣得來。別人祇看采芙蓉。香氣長粘繞指風。兩岸映一船紅。何曾解染得虛空。問我生涯祇是船。子孫各自賭機緣。不由地不由天。除卻蓑衣無可傳 道吾。後到京口。遇夾山上堂。僧問。
【現代漢語翻譯】 現代漢語譯本 六日示疾，命人沐浴后，召來主事，令準備齋飯，說：『明日將有上座出發。』第二天晚上圓寂，享年六十歲。火化后得到舍利一千多粒，埋葬在石塔中。謚號『無住大師』，塔名『凈勝』。
秀州（今浙江嘉興）華亭（今上海松江）船子德誠禪師
節操高尚，氣度不凡。自從在藥山（地名）印心后，與道吾（人名）和云巖（人名）結為同道。離開藥山時，（德誠禪師）說：『你們應當各自佔據一方，建立藥山宗的宗旨。我天性疏狂，只喜歡山水，隨性自適，沒有什麼才能。以後如果知道我所居住的地方，如果遇到聰慧的座主，就推薦一個來，或許可以雕琢成器，我將傳授我畢生所學，以報答先師的恩情。』於是（三人）分別離去。（德誠禪師）來到秀州華亭，泛著一葉小舟，隨緣度日，接待四方來往的人群。當時的人們不知道他的高尚品格，因此稱他為船子和尚。一天，（德誠禪師）把船停靠在岸邊閑坐，有官員問：『如何是和尚的日常事務？』（德誠禪師）豎起船槳說：『明白嗎？』官員說：『不明白。』（德誠禪師）說：『船槳撥動清澈的波浪，珍貴的魚很少遇到。』曾經有偈語說：『三十年來坐釣臺，鉤頭往往得黃能（指小魚）。金鱗（指大魚）不遇空勞力，收取絲綸歸去來。』『千尺絲綸直下垂，一波才動萬波隨。夜靜水寒魚不食，滿船空載月明歸。』『三十年來海上游，水清魚現不吞鉤。釣竿斫盡重栽竹，不許功程得便休。』『有一魚兮偉莫裁，混融包納信奇哉。能變化吐風雷，下線何曾釣得來。』『別人祇看采芙蓉，香氣長粘繞指風。兩岸映一船紅，何曾解染得虛空。』『問我生涯祇是船，子孫各自賭機緣。不由地不由天，除卻蓑衣無可傳。』道吾（人名），後來到了京口（地名），遇到夾山（地名）上堂，僧人問：
【English Translation】 English version On the sixth day, he showed signs of illness. He ordered a bath and then summoned the chief administrator, instructing him to prepare a vegetarian meal, saying, 'Tomorrow, a senior monk will depart.' He passed away the following evening at the age of sixty. After cremation, over a thousand śarīra (relics) were obtained and buried in a stone pagoda. He was posthumously named 'Master Wuzhu (No Abiding)' and the pagoda was named 'Jingsheng (Pure Victory)'.
Chan Master De Cheng, the Boatman of Huating (present-day Songjiang, Shanghai) in Xiuzhou (present-day Jiaxing, Zhejiang)
His integrity was lofty and his demeanor extraordinary. After having his mind sealed at Yaoshan (place name), he became a fellow practitioner with Daowu (person's name) and Yunyan (person's name). Upon leaving Yaoshan, (Zen Master De Cheng) said, 'You should each occupy a region and establish the principles of the Yaoshan school. I am naturally uninhibited and only fond of mountains and rivers, content with my own nature, and without any particular talent. If you later learn where I reside, and if you encounter a clever sādhu (one who practices spiritual disciplines), send one to me who is worthy of being molded. I will impart to him what I have learned in my life to repay the kindness of my late teacher.' Thus, (the three) parted ways. (Zen Master De Cheng) arrived in Huating, Xiuzhou, and drifted along in a small boat, living each day as it came, receiving the crowds coming from all directions. People at the time did not recognize his noble character, so they called him the Boatman Monk. One day, (Zen Master De Cheng) moored his boat on the shore and sat idly. An official asked, 'What is the daily activity of the monk?' (Zen Master De Cheng) raised his oar and said, 'Do you understand?' The official said, 'I do not understand.' (Zen Master De Cheng) said, 'The oar stirs the clear waves, rare are the encounters with golden scales.' He once had a gatha (verse) that said: 'For thirty years I have sat on the fishing platform, often getting small fish on the hook. Not encountering golden scales is a waste of effort, reel in the line and return.' 'A thousand feet of silk line hangs straight down, one wave moves and ten thousand waves follow. The night is quiet, the water is cold, and the fish do not eat, the boat is empty, filled only with the bright moon.' 'For thirty years I have traveled the sea, the water is clear and the fish appear but do not swallow the hook. The fishing rod is chopped up and replanted as bamboo, not allowing the work to easily cease.' 'There is a fish that is so great it cannot be measured, it is mixed and inclusive, truly wondrous. It can transform and spew wind and thunder, but the line has never caught it.' 'Others only see picking lotuses, the fragrance always sticks to the wind around the fingers. The two banks reflect a boat of red, but how can it dye the emptiness?' 'If you ask me about my livelihood, it is just a boat, the descendants each gamble on their own opportunities. It is not determined by earth or heaven, except for the raincoat, there is nothing to pass on.' Daowu (person's name) later arrived in Jingkou (place name) and encountered Jiashan (place name) giving a lecture. A monk asked:
如何是法身。山曰。法身無相。曰如何是法眼。山曰。法眼無瑕。道吾不覺失笑。山便下座。請問道吾。某甲適來祇對這僧話。必有不是。致令上座失笑。望上座不吝慈悲。吾曰。和尚一等是出世。未有師在。山曰。某甲甚處不是。望為說破。吾曰。某甲終不說。請和尚卻往華亭船子處去。山曰。此人如何。吾曰。此人上無片瓦。下無立錐。和尚若去。須易服而往。山乃散眾束裝。直造華亭。師才見便問。大德住甚麼寺。山曰。寺即不住。住即不似。師曰。不似似個甚麼。山曰。不是目前法。師曰。甚麼學得來。山曰。非耳目之所到。師曰。一句合頭語。萬劫系驢橛。乃云。垂絲千尺。意在深潭。離鉤三寸。子何不道。山擬開口。被師一橈打落水中。山才上船。師又曰。道道。山擬開口。師又打。山豁然大悟。乃點頭三下。師曰。竿頭絲線從君弄。不犯清波意自殊。山遂問。拋綸擲釣。師意如何。師曰。絲懸綠水浮。定有無之意。山曰。語帶元而無路。舌頭談而不談。師曰。釣盡江波金鱗始遇。山乃掩耳。師曰。如是如是。遂囑曰。汝向去。直須藏身處沒軌跡。沒軌跡處莫藏身。吾三十年在藥山。祇明斯事。汝今已得。他后莫住城隍聚落。但向深山裡钁頭邊。覓取一個半個。接續無令斷絕。山乃辭行。頻頻回顧。師遂
【現代漢語翻譯】 現代漢語譯本 如何是法身（Dharmakāya，佛的法性之身）？藥山（藥山惟儼禪師）說：『法身無相。』道吾（道吾圓智禪師）問：『如何是法眼（Dharmacakṣu，能洞察真理的智慧之眼）？』藥山說：『法眼無瑕。』道吾不覺失笑。藥山便下座，請問道吾：『我剛才對這僧人的回答，必定有不對的地方，才讓上座失笑。希望上座不要吝惜慈悲，為我指點。』道吾說：『和尚您雖然已經出世，但還沒有老師。』藥山說：『我哪裡不對，希望您能為我說明。』道吾說：『我終究不會說。請和尚您去華亭（地名）找船子（船子德誠禪師）去。』藥山問：『此人如何？』道吾說：『此人上無片瓦，下無立錐。和尚您如果去，必須改換服裝再去。』 藥山於是遣散眾人，整理行裝，直接去華亭拜訪船子。船子剛見到藥山便問：『大德（對僧人的尊稱）住在什麼寺廟？』藥山說：『寺廟即不住，住即不似。』船子說：『不似，那像個什麼？』藥山說：『不是目前法。』船子說：『從哪裡學得來？』藥山說：『非耳目之所到。』船子說：『一句合頭語，萬劫系驢橛。』於是說：『垂絲千尺，意在深潭。離鉤三寸，子何不道？』藥山剛要開口，被船子一橈打落水中。藥山才上船，船子又說：『道道（說，說）！』藥山剛要開口，船子又打。藥山豁然大悟，於是點頭三下。船子說：『竿頭絲線從君弄，不犯清波意自殊。』 藥山於是問：『拋綸擲釣，師意如何？』船子說：『絲懸綠水浮，定有無之意。』藥山說：『語帶元而無路，舌頭談而不談。』船子說：『釣盡江波金鱗始遇。』藥山於是掩耳。船子說：『如是如是。』於是囑咐說：『你今後，必須藏身處沒軌跡，沒軌跡處莫藏身。我三十年在藥山（地名），只明白這件事。你現在已經得到。他日不要住在城隍聚落，但向深山裡，钁頭邊，覓取一個半個，接續無令斷絕。』藥山於是辭行，頻頻回顧。船子遂...
【English Translation】 English version How is the Dharmakāya (法身, the Dharma body of the Buddha)? Yaoshan (藥山惟儼禪師, Zen Master Weiyan of Yaoshan) said, 'The Dharmakāya has no form.' Daowu (道吾圓智禪師, Zen Master Yuanzhi of Daowu) asked, 'How is the Dharma eye (法眼, Dharmacakṣu, the wisdom eye that can perceive the truth)?' Yaoshan said, 'The Dharma eye is without flaw.' Daowu couldn't help but laugh. Yaoshan then descended from his seat and asked Daowu, 'My answers to this monk just now must have been incorrect, causing you to laugh. I hope you will not begrudge your compassion and point out my mistakes.' Daowu said, 'Although you, venerable monk, have left the world, you still do not have a teacher.' Yaoshan said, 'Where am I wrong? I hope you can explain it to me.' Daowu said, 'I will not say it. Please go to Boatman (船子德誠禪師, Zen Master De Cheng, the Boatman) at Huating (華亭, place name).' Yaoshan asked, 'What is this person like?' Daowu said, 'This person has not a tile above nor an awl to stand on below. If you go, venerable monk, you must change your clothes before going.' Yaoshan then dismissed the assembly, packed his bags, and went directly to Huating to visit the Boatman. As soon as the Boatman saw Yaoshan, he asked, 'Virtuous one (大德, a respectful term for monks), which temple do you reside in?' Yaoshan said, 'I do not reside in a temple; to reside is not to resemble.' The Boatman said, 'Not to resemble, what does it resemble?' Yaoshan said, 'It is not the Dharma of the present moment.' The Boatman said, 'Where did you learn it?' Yaoshan said, 'It is beyond the reach of ears and eyes.' The Boatman said, 'A single phrase that fits the head is like a donkey tethered for myriad kalpas.' Then he said, 'Dropping a line a thousand feet long, the intention is in the deep pool. Three inches from the hook, why don't you speak?' As Yaoshan was about to open his mouth, he was knocked into the water by the Boatman with an oar. As soon as Yaoshan got back on the boat, the Boatman said again, 'Speak, speak!' As Yaoshan was about to open his mouth, the Boatman struck him again. Yaoshan suddenly had a great awakening and nodded three times. The Boatman said, 'The silk thread on the pole is yours to play with, without disturbing the clear waves, the meaning is naturally different.' Yaoshan then asked, 'Casting the line and throwing the hook, what is the teacher's intention?' The Boatman said, 'The silk hangs floating on the green water, certainly with the intention of existence and non-existence.' Yaoshan said, 'The words carry the origin but there is no path, the tongue speaks but does not speak.' The Boatman said, 'When the river waves are fished out, the golden scales are first encountered.' Yaoshan then covered his ears. The Boatman said, 'Thus it is, thus it is.' Then he instructed, 'In the future, you must hide yourself where there is no trace, and do not hide yourself where there is no trace. For thirty years I have been at Yaoshan (藥山, place name), and I only understand this matter. You have now obtained it. In the future, do not live in cities and villages, but in the deep mountains, by the hoe, seek out one or two, and continue the lineage without letting it be cut off.' Yaoshan then took his leave, looking back frequently. The Boatman then...
喚阇黎。山乃回首。師豎起橈子曰。汝將謂別有。乃覆船入水而逝。
宣州椑樹慧省禪師
洞山參。師問。來作甚麼。山曰。來親近和尚。師曰。若是親近。用動這兩片皮作么。山無對 問。如何是佛。師曰。貓兒上露柱。曰學人不會。師曰。問取露柱去。
湖廣鄂州百顏禪師
洞山與密師伯到參。師問。二上座甚處來。山曰湖南。師曰。觀察使姓甚麼。曰不得姓。師曰。名甚麼。曰不得名。師曰。還治事也無。曰自有郎幕在。師曰。還出入也無。曰不出入。師曰。豈不出入。山拂袖便出。師次早入堂。召二上座曰。昨日老僧對阇黎一轉語。不相契。一夜不安。今請阇黎。別下一轉語。若愜老僧意。便開粥相伴過夏。山曰。請和尚問。師曰。豈不出入。山曰。太尊貴生。師乃開粥。同共過夏。
澧州高沙彌
初參藥山。山問。甚處來。師曰。南嶽來。山曰。何處去。師曰。江陵受戒去。山曰。受戒圖甚麼。師曰。圖免生死。山曰。有一人不受戒。亦無生死可免。汝還知否。師曰。恁么則佛戒何用。山曰。這沙彌猶掛唇齒在。師禮拜而退。道吾來侍立。山曰。適來有個跛腳沙彌。卻有些子氣息。吾曰。未可全信。更須勘過始得。至晚。山上堂。召曰。早來沙彌。在甚麼處。師出衆
【現代漢語翻譯】 現代漢語譯本 喚阇黎（梵語：Acharya，意為導師）。山便回頭。禪師豎起橈子說：『你將要說還有別的（真理）嗎？』（山）便翻船入水而逝。
宣州椑（bēi）樹慧省禪師
洞山（人名）前去參拜。禪師問：『你來做什麼？』洞山說：『來親近和尚。』禪師說：『如果是親近，用得著動這兩片皮囊（指身體）嗎？』洞山無言以對。禪師問：『如何是佛？』禪師說：『貓兒上露柱。』（洞山）說：『學人不會。』禪師說：『問露柱去。』
湖廣鄂州百顏禪師
洞山（人名）與密師伯一同前去參拜。禪師問：『二位上座從哪裡來？』洞山說：『湖南。』禪師說：『觀察使姓什麼？』（洞山）說：『不得姓。』禪師說：『叫什麼名字？』（洞山）說：『不得名。』禪師說：『還處理政事嗎？』（洞山）說：『自有郎幕在。』禪師說：『還出入（官府）嗎？』（洞山）說：『不出入。』禪師說：『豈不出入？』洞山拂袖便走。禪師第二天早上進入禪堂，召集二位上座說：『昨天老僧對阇黎（梵語：Acharya，意為導師）說了一句話，不相契合，一夜不安。現在請阇黎（梵語：Acharya，意為導師）另外下一句轉語，如果合老僧的心意，便開粥相伴過夏天。』洞山說：『請和尚問。』禪師說：『豈不出入？』洞山說：『太尊貴生。』禪師便開粥，一同過夏天。
澧（lǐ）州高沙彌
最初參拜藥山。藥山問：『從哪裡來？』（高沙彌）說：『南嶽來。』藥山問：『要到哪裡去？』（高沙彌）說：『到江陵受戒去。』藥山問：『受戒圖什麼？』（高沙彌）說：『圖免生死。』藥山說：『有一個人不受戒，也沒有生死可免，你還知道嗎？』（高沙彌）說：『這樣說來，佛戒有什麼用？』藥山說：『這沙彌還掛在唇齒上。』（高沙彌）禮拜後退下。道吾前來侍立。藥山說：『剛才有個跛腳沙彌，倒有些氣息。』道吾說：『不可全信，還要勘驗過才行。』到了晚上，藥山升堂，召集眾人說：『早上的沙彌，在哪裡？』（高沙彌）從人群中走出。
【English Translation】 English version He called to Acharya (Sanskrit: teacher). The mountain then turned its head. The master raised his oar and said, 'Are you going to say there is something else?' Then (the mountain) overturned the boat and disappeared into the water.
Chan Master Huisheng of Beishu in Xuanzhou
Dongshan (personal name) went to pay respects. The master asked, 'What are you here for?' Dongshan said, 'To be close to the monk.' The master said, 'If it's to be close, why move these two pieces of skin (referring to the body)?' Dongshan was speechless. The master asked, 'What is Buddha?' The master said, 'A cat on a dew pillar.' (Dongshan) said, 'This student doesn't understand.' The master said, 'Go ask the dew pillar.'
Chan Master Baiyan of Ezhou in Huguang
Dongshan (personal name) and Mi Shibo went together to pay respects. The master asked, 'Where are the two of you coming from?' Dongshan said, 'Hunan.' The master said, 'What is the surname of the investigating commissioner?' (Dongshan) said, 'Cannot have a surname.' The master said, 'What is his name?' (Dongshan) said, 'Cannot have a name.' The master said, 'Does he still handle affairs?' (Dongshan) said, 'There are assistants in the secretariat.' The master said, 'Does he still go in and out (of the government)?' (Dongshan) said, 'Does not go in and out.' The master said, 'How can he not go in and out?' Dongshan flicked his sleeve and left. The next morning, the master entered the meditation hall and summoned the two monks, saying, 'Yesterday, the old monk said a turning word to Acharya (Sanskrit: teacher), which was not in harmony, and I was uneasy all night. Now I ask Acharya (Sanskrit: teacher) to give another turning word. If it pleases the old monk, then I will open the congee and accompany you through the summer.' Dongshan said, 'Please ask, Master.' The master said, 'How can he not go in and out?' Dongshan said, 'Too noble to be born.' The master then opened the congee and spent the summer together.
Shami Gao of Lizhou
Initially, he paid respects to Yaoshan. Yaoshan asked, 'Where are you coming from?' (Shami Gao) said, 'From Nanyue.' Yaoshan asked, 'Where are you going?' (Shami Gao) said, 'To Jiangling to receive precepts.' Yaoshan asked, 'What do you seek by receiving precepts?' (Shami Gao) said, 'To be free from birth and death.' Yaoshan said, 'There is a person who does not receive precepts and also has no birth and death to be freed from. Do you know this?' (Shami Gao) said, 'In that case, what is the use of the Buddha's precepts?' Yaoshan said, 'This Shami is still hanging on to words.' (Shami Gao) bowed and retreated. Daowu came to stand by. Yaoshan said, 'Just now there was a lame Shami, who had some spirit.' Daowu said, 'Cannot fully trust, must examine him further.' In the evening, Yaoshan ascended the hall and summoned everyone, saying, 'Where is the Shami from this morning?' (Shami Gao) stepped out from the crowd.
立。山問。我聞長安甚鬧。你還知否。師曰。我國晏然。(法眼別云［見］誰說) 山曰。汝從看經得請益得。師曰。不從看經得。亦不從請益得。山曰。大有人不看經不請益。為甚麼不得。師曰。不道他不得。祇是不肯承當。山顧道吾云巖曰。不通道 師一日辭藥山。山問。甚麼處去。師曰。某甲在眾有妨。且往路邊。卓個草菴。接待往來茶湯去。山曰。生死事大。何不受戒去。師曰。知是般事便休。更喚甚麼作戒。山曰。汝既如是。不得離吾左右。時復要與子相見 師住庵后。一日歸來值雨。山曰。你來也。師曰是。山曰。可煞濕。師曰。不打這個鼓笛。云巖曰。皮也無。打甚麼鼓。道吾曰。鼓也無。打甚麼皮。山曰。今日大好一場曲調 問一句子還有該不得處否。師曰。不順世 藥山齋時。自打鼓。師捧缽作舞入堂。山便擲下鼓槌曰。是第幾和。師曰。是第二和。山曰。如何是第一和。師就桶舀一杓飯。便出。
鼎州李翱刺史
向藥山元化。屢請不赴。乃躬謁之。山執經卷不顧。侍者曰。太守在此。守性褊急。乃曰。見面不如聞名。拂袖便出。山曰。太守何得貴耳賤目。守回拱謝。問曰。如何是道。山以手指上下曰。會么。守曰。不會。山曰。云在青天水在瓶。守忻愜作禮。而述偈曰。煉得身形似
【現代漢語翻譯】 現代漢語譯本 立。山（人名）問：『我聽說長安（唐朝都城，公元618年-907年）很熱鬧，你還知道嗎？』 師（指被提問者）說：『我國（指修行的地方）安靜得很。』（法眼（禪宗五家之一）另外評論說：『看是誰說的。』） 山（人名）說：『你從看經書或請教中得到什麼益處嗎？』 師（指被提問者）說：『不從看經書得到，也不從請教中得到。』 山（人名）說：『有很多人不看經書也不請教，為什麼不能得到？』 師（指被提問者）說：『不是說他們不能得到，只是不肯承擔。』 山（人名）回頭對道吾（人名）云巖（人名）說：『不相通道。』 師（指被提問者）有一天告別藥山（地名）。藥山（地名）問：『去哪裡？』 師（指被提問者）說：『我在眾人之中有所妨礙，暫且到路邊，搭個草菴，接待往來的人，提供茶水。』 藥山（地名）說：『生死事大，何不受戒去？』 師（指被提問者）說：『知道是這件事就完了，還叫什麼作戒？』 藥山（地名）說：『你既然這樣，不得離開我左右，時常要與你相見。』 師（指被提問者）住在草菴后，有一天回來遇到下雨。藥山（地名）說：『你來了。』 師（指被提問者）說是。藥山（地名）說：『可真夠濕的。』 師（指被提問者）說：『不打這個鼓笛。』 云巖（人名）說：『皮也沒有，打什麼鼓？』 道吾（人名）說：『鼓也沒有，打什麼皮？』 藥山（地名）說：『今天真是好一場曲調。』 問：『一句話還有不該說的地方嗎？』 師（指被提問者）說：『不順應世俗。』 藥山（地名）齋飯時，自己打鼓。師（指被提問者）捧著缽跳舞進入佛堂。藥山（地名）便扔下鼓槌說：『是第幾和？』 師（指被提問者）說是第二和。藥山（地名）說：『如何是第一和？』 師（指被提問者）就從桶裡舀一勺飯，便出去。 鼎州（地名）李翱（人名）刺史 向藥山（地名）元化（人名）屢次邀請他，他都不去。於是親自去拜訪他。藥山（地名）拿著經卷不看他。侍者說：『太守在這裡。』 李翱（人名）性情急躁，便說：『見面不如聞名。』 拂袖便走。藥山（地名）說：『太守怎麼能貴耳賤目？』 李翱（人名）回頭拱手謝罪，問道：『如何是道？』 藥山（地名）用手指上下說：『會嗎？』 李翱（人名）說：『不會。』 藥山（地名）說：『云在青天，水在瓶。』 李翱（人名）欣喜地作禮，並作偈說：『煉得身形似』
【English Translation】 English version Li asked: 'I heard that Chang'an (capital of Tang Dynasty, 618-907 AD) is very lively, do you know about it?' The Master (referring to the one being asked) said: 'My country (referring to the place of practice) is very peaceful.' (Fayan (one of the five houses of Chan Buddhism) commented separately: 'See who said it.') Li asked: 'Do you gain any benefit from reading scriptures or seeking instruction?' The Master (referring to the one being asked) said: 'I don't gain it from reading scriptures, nor from seeking instruction.' Li asked: 'There are many people who neither read scriptures nor seek instruction, why can't they gain it?' The Master (referring to the one being asked) said: 'It's not that they can't gain it, it's just that they are unwilling to take responsibility.' Li turned to Daowu and Yunyan and said: 'I don't believe it.' One day, the Master (referring to the one being asked) bid farewell to Yaoshan. Yaoshan asked: 'Where are you going?' The Master (referring to the one being asked) said: 'Being among the crowd is hindering me, so I will temporarily go to the roadside, build a thatched hut, receive those who come and go, and provide tea.' Yaoshan said: 'The matter of life and death is great, why not take the precepts?' The Master (referring to the one being asked) said: 'Knowing this matter is the end, what else is called precepts?' Yaoshan said: 'Since you are like this, you must not leave my side, and I will often want to see you.' After the Master (referring to the one being asked) lived in the thatched hut, one day he returned and encountered rain. Yaoshan said: 'You've come.' The Master (referring to the one being asked) said yes. Yaoshan said: 'It's quite wet.' The Master (referring to the one being asked) said: 'I don't play this drum and flute.' Yunyan said: 'There's no skin, what drum do you play?' Daowu said: 'There's no drum, what skin do you play?' Yaoshan said: 'Today is truly a great tune.' Asked: 'Is there still a place where a sentence should not be said?' The Master (referring to the one being asked) said: 'It does not conform to the world.' During Yaoshan's meal, he beat the drum himself. The Master (referring to the one being asked) held a bowl and danced into the hall. Yaoshan then threw down the drumstick and said: 'Which harmony is it?' The Master (referring to the one being asked) said it was the second harmony. Yaoshan said: 'What is the first harmony?' The Master (referring to the one being asked) scooped a spoonful of rice from the bucket and went out. Prefect Li Ao of Dingzhou Repeatedly invited Yuanhua of Yaoshan, but he did not go. So he personally went to visit him. Yaoshan held the scriptures and did not look at him. The attendant said: 'The prefect is here.' Li Ao was impatient and said: 'Seeing is not as good as hearing.' He flicked his sleeves and left. Yaoshan said: 'How can the prefect value ears and despise eyes?' Li Ao turned back, bowed and apologized, and asked: 'What is the Dao?' Yaoshan pointed up and down and said: 'Do you understand?' Li Ao said: 'I don't understand.' Yaoshan said: 'Clouds are in the blue sky, water is in the bottle.' Li Ao happily bowed and composed a verse saying: 'Refining the body like'
鶴形。千株松下兩函經。我來問道無餘說。云在青天水在瓶 守又問。如何是戒定慧。山曰。貧道這裡。無此間傢俱。守莫測元旨。山曰。太守欲得保任此事。直須向高高山頂立。深深海底行。閨閤中物捨不得。便為滲漏。守見老宿獨坐。問曰。端居丈室。當何所務。宿曰。法身凝寂。無去無來(法眼別云。汝作甚麼來。法燈別云。非公境界)。
五燈全書卷第九 卍新續藏第 81 冊 No. 1571 五燈全書(第1卷-第33卷)
五燈全書卷第十
京都聖感禪寺住持(臣)僧 (超永) 編輯
京都古華嚴寺住持(臣)僧 (超揆) 較閱 進呈
青原下三世
丹霞然禪師法嗣
京兆府翠微無學禪師
初參丹霞。問如何是諸佛師。霞咄曰。幸自可憐生。須要執巾帚作么。師退身三步。霞曰錯。師進前。霞曰錯錯。師翹一足。旋身一轉而出。霞曰。得即得。孤負他諸佛師。由是領旨 住后。投子問。未審二祖初見達磨。有何所得。師曰。汝今見吾。復何所得。投子頓悟元旨 一日師在法堂內行。投子進前接禮。問曰。西來密旨。和尚如何示人。師駐步少時。子曰。乞師垂示。師曰。更要第二杓惡水那。子便禮謝。師曰。莫垛根。子曰。時至根苗
【現代漢語翻譯】 現代漢語譯本 鶴形。千株松樹下有兩函經書。我前來問道，您沒有什麼多餘的話要說嗎？（禪師答）云在青天，水在瓶中。（意指萬法自然，各安其位） 太守又問：如何是戒、定、慧（佛教修行的三個方面，即持戒以規範行爲，禪定以安定心神，智慧以洞察真理）？山曰：貧道我這裡，沒有這些傢俱（意指這些概念性的東西在這裡沒有實際意義）。太守不明白其中的深意。山曰：太守您如果想要保任這件事（指修行），就必須在高高的山頂上站立，在深深的海底裡行走（意指要經歷極端的考驗）。閨房中的東西（指世俗的慾望）捨不得，就會有所滲漏（意指修行不徹底）。 太守看見一位老修行獨自靜坐，問道：端居丈室（指禪房），應當做什麼呢？老修行說：法身凝寂，無去無來（法身指佛的真身，凝寂指清凈寂滅，意指達到不生不滅的境界）（法眼禪師另有話說：你來做什麼？法燈禪師另有話說：這不是你能理解的境界）。 五燈全書卷第九 卍新續藏第 81 冊 No. 1571 五燈全書(第1卷-第33卷) 五燈全書卷第十 京都聖感禪寺住持(臣)僧 (超永) 編輯 京都古華嚴寺住持(臣)僧 (超揆) 較閱 進呈 青原下三世 丹霞然禪師法嗣 京兆府翠微無學禪師 最初參拜丹霞禪師，問道：如何是諸佛師（一切佛的老師）？丹霞禪師呵斥道：已經夠可憐了，還要執巾帚做什麼（意指自性本自具足，無需外求）？禪師退後三步。丹霞禪師說：錯了。禪師向前。丹霞禪師說：錯錯。禪師翹起一隻腳，旋轉一圈而出。丹霞禪師說：得到是得到了，卻辜負了他諸佛師（意指雖然有所領悟，但未能完全理解）。由此領悟了禪旨。 住持寺院后，投子禪師問道：不知二祖（慧可）初次見到達磨（菩提達摩）時，得到了什麼？禪師說：你現在見我，又得到了什麼？投子禪師頓時領悟了禪的真意。 一天，禪師在法堂內行走，投子禪師上前行禮，問道：西來密旨（指禪宗的宗旨），和尚您是如何開示的？禪師停步片刻。投子禪師說：請禪師開示。禪師說：還要第二勺髒水嗎（意指不要多此一舉，畫蛇添足）？投子禪師便禮拜感謝。禪師說：不要堆砌根基（意指不要執著于形式）。投子禪師說：時機一到，根苗自生（意指機緣成熟，自然開悟）。
【English Translation】 English version 'Crane Shape. Two cases of scriptures under a thousand pine trees. I come to ask the Way, is there anything else you can say?' (The Chan master replied) 'Clouds in the blue sky, water in the bottle.' (Meaning all things are natural, each in its place). The prefect asked again: 'What are Sila (precepts), Samadhi (concentration), and Prajna (wisdom)?' (The three aspects of Buddhist practice: upholding precepts to regulate behavior, meditation to stabilize the mind, and wisdom to perceive the truth). The master said: 'This poor monk here has no such furniture.' (Meaning these conceptual things have no practical meaning here). The prefect did not understand the deep meaning. The master said: 'If you, prefect, want to guarantee this matter (referring to practice), you must stand on the high mountain top and walk in the deep sea bottom (meaning to undergo extreme tests). If you cannot give up the things in the boudoir (referring to worldly desires), there will be leakage (meaning incomplete practice).' The prefect saw an old practitioner sitting alone in meditation and asked: 'Dwelling quietly in the chamber, what should one do?' The old practitioner said: 'The Dharmakaya (Buddha's true body) is still and silent, without coming or going (Dharmakaya refers to the true body of the Buddha, stillness refers to purity and extinction, meaning to reach the state of non-birth and non-death). (Dharma Eye Chan Master had another saying: What are you doing here? Dharma Lamp Chan Master had another saying: This is not a realm you can understand). Complete Book of the Five Lamps, Volume 9 卍 New Continued Collection, Volume 81, No. 1571, Complete Book of the Five Lamps (Volumes 1-33) Complete Book of the Five Lamps, Volume 10 Abbot (Minister) Monk (Chao Yong) of the Sacred 感 Temple in Kyoto, Edited Abbot (Minister) Monk (Chao Kui) of the Ancient 華嚴 Temple in Kyoto, Reviewed and Presented Three Generations Under Qingyuan Dānxiá Rán Chan Master's Dharma Descendant Wúxué Chan Master of Cuìwēi in Jingzhao Prefecture Initially, he visited Dānxiá Chan Master and asked: 'What is the teacher of all Buddhas?' Dānxiá Chan Master scolded: 'It's already pitiful enough, why do you need to hold a towel and broom?' (Meaning the self-nature is inherently complete, no need to seek externally). The Chan Master stepped back three steps. Dānxiá Chan Master said: 'Wrong.' The Chan Master stepped forward. Dānxiá Chan Master said: 'Wrong, wrong.' The Chan Master raised one foot, spun around once, and went out. Dānxiá Chan Master said: 'Got it, but failed the teacher of all Buddhas.' (Meaning although there was some understanding, it was not fully comprehended). From this, he understood the meaning of Chan. After residing in the temple, Touzi Chan Master asked: 'I don't know what the Second Ancestor (Huike) obtained when he first saw Bodhidharma?' The Chan Master said: 'What do you obtain now that you see me?' Touzi Chan Master immediately understood the true meaning of Chan. One day, the Chan Master was walking in the Dharma hall, and Touzi Chan Master stepped forward to pay respects and asked: 'The secret decree from the West (referring to the purpose of Zen Buddhism), how does the Abbot teach people?' The Chan Master paused for a moment. Touzi Chan Master said: 'Please, Chan Master, instruct me.' The Chan Master said: 'Do you want a second scoop of dirty water?' (Meaning don't be redundant, don't gild the lily). Touzi Chan Master then bowed and thanked him. The Chan Master said: 'Don't pile up the foundation.' (Meaning don't be attached to forms). Touzi Chan Master said: 'When the time comes, the roots and sprouts will grow naturally.' (Meaning when the conditions are ripe, enlightenment will naturally occur).
自生 師供養羅漢。僧問。丹霞燒木佛。和尚為甚麼供養羅漢。師曰。燒也燒不著。供養亦一任供養。曰供養羅漢。羅漢還來也無。師曰。汝每日還吃飯么。僧無語。師曰。少有靈利底。
吉州孝義寺性空禪師
僧參。師乃展手示之。僧近前卻退後。師曰。父母俱喪。略不慘顏。僧呵呵大笑。師曰。少間與阇黎舉哀。僧打筋斗而出。師曰。蒼天蒼天 僧參。人專畢。師曰。與么下去。還有佛法道理也無。曰某甲結舌有分。師曰。老僧又作么生。曰素非好手。師便仰身合掌。僧亦合掌。師乃掌三撫下。僧拂袖便出。師曰。烏不前兔不后。幾人於此茫然走。祇有阇黎達本源。結舌何曾著空有。
米倉和尚
新到參。繞師三匝。敲禪床曰。不見主人公。終不下參眾。師曰。甚麼處情識去來。曰果然不在。師便打一拄杖。僧曰。幾落情識。師曰。村草步頭。逢著一個。有甚麼話處。
丹霞山義安禪師
僧問。如何是佛。師曰。如何是上座。曰恁么即無異去也。師曰。誰向汝道。
本童禪師
因僧寫師真呈。師曰。此若是我。更呈阿誰。曰豈可分外也。師曰。若不分外。汝卻收取。僧擬收。師打曰。正是分外強為。曰若恁么即須呈于師也。師曰。收取收取。
大川禪師
【現代漢語翻譯】 現代漢語譯本 自生（人名） 師供養羅漢（佛教修行者）。僧人問：『丹霞（人名）燒木佛，和尚（對僧人的尊稱）為什麼供養羅漢？』 師說：『燒也燒不著，供養也任憑供養。』 僧人說：『供養羅漢，羅漢會來嗎？』 師說：『你每天還吃飯嗎？』 僧人無語。師說：『很少有靈巧敏捷的人。』
吉州孝義寺性空禪師
僧人蔘拜。禪師於是伸出手掌給他看。僧人走近又退後。禪師說：『父母都去世了，竟然一點也不悲傷。』 僧人哈哈大笑。禪師說：『稍後為你舉行喪禮。』 僧人翻著跟頭走了出去。禪師說：『蒼天啊蒼天！』 僧人蔘拜。禪師說：『像這樣下去，還有佛法道理嗎？』 僧人說：『我沒有說話的份。』 禪師說：『老僧又該怎麼辦？』 僧人說：『向來不是高手。』 禪師便仰身合掌。僧人也合掌。禪師用手掌撫摸三次。僧人拂袖便走。禪師說：『烏不前兔不后，幾人於此茫然走。只有你領悟了本源，結舌又何曾執著于空有。』
米倉和尚
新來的僧人蔘拜。繞禪師三圈，敲禪床說：『不見主人公，始終不入參眾。』 禪師說：『什麼地方情識來來去去？』 僧人說：『果然不在。』 禪師便打了一拄杖。僧人說：『幾乎落入情識。』 禪師說：『村草步頭，逢著一個，有什麼話可說？』
丹霞山義安禪師
僧人問：『什麼是佛？』 禪師說：『什麼是上座（對資深僧人的尊稱）？』 僧人說：『這樣說來就沒有差別了。』 禪師說：『誰跟你說的？』
本童禪師
因為僧人寫了禪師的畫像呈上。禪師說：『這如果是我的畫像，還要呈給誰？』 僧人說：『難道可以分外嗎？』 禪師說：『如果不分外，你就收起來。』 僧人想要收起畫像，禪師打了一下說：『正是分外強求。』 僧人說：『如果這樣，就應該呈給禪師您了。』 禪師說：『收起來，收起來。』
大川禪師
【English Translation】 English version Zisheng (personal name), the master makes offerings to Arhats (Buddhist practitioners). A monk asked, 'Danxia (personal name) burns a wooden Buddha, why does the abbot (a respectful term for monks) make offerings to Arhats?' The master said, 'Burning it doesn't burn it, making offerings is also up to making offerings.' The monk said, 'Making offerings to Arhats, will the Arhats come?' The master said, 'Do you still eat every day?' The monk was speechless. The master said, 'There are very few clever and agile people.'
Zen Master Xingkong of Xiaoyi Temple in Jizhou
A monk pays homage. The Zen master then extends his palm to show him. The monk approaches and then retreats. The Zen master said, 'Both parents have passed away, yet there is no sadness at all.' The monk laughed heartily. The Zen master said, 'I will hold a funeral for you later.' The monk somersaulted out. The Zen master said, 'Heavens, heavens!' A monk pays homage. The master said, 'If it goes on like this, is there still Buddhist doctrine?' The monk said, 'I have no right to speak.' The master said, 'What should the old monk do?' The monk said, 'I have never been a master.' The Zen master then leaned back and put his palms together. The monk also put his palms together. The Zen master stroked down three times with his palm. The monk flicked his sleeves and left. The Zen master said, 'The crow doesn't go forward, the rabbit doesn't go backward, how many people walk around here in confusion. Only you have realized the original source, and the tongue-tied has never been attached to emptiness and existence.'
Monk Micang
A new monk pays homage. He circles the master three times, knocks on the Zen bed and says, 'I don't see the protagonist, and I never join the assembly.' The master said, 'Where do emotions come and go?' The monk said, 'Indeed, it is not there.' The master then hit him with a staff. The monk said, 'Almost fell into emotions.' The master said, 'At the head of the village grass, meeting one, what is there to say?'
Zen Master Yian of Danxia Mountain
A monk asked, 'What is Buddha?' The master said, 'What is the senior seat (a respectful term for senior monks)?' The monk said, 'In that case, there is no difference.' The master said, 'Who told you?'
Zen Master Bentong
Because a monk wrote a portrait of the Zen master and presented it. The Zen master said, 'If this is my portrait, who else should I present it to?' The monk said, 'Can it be extra?' The Zen master said, 'If it is not extra, you should take it back.' The monk wanted to take back the portrait, and the Zen master hit him and said, 'It is precisely extra to force it.' The monk said, 'If so, it should be presented to you, Zen master.' The Zen master said, 'Take it back, take it back.'
Zen Master Dachuan
法嗣
長沙仙天禪師
新羅僧參。方展坐具擬禮拜。師捉住曰。未發本國時。道取一句。僧無語。師便推出曰。問伊一句。便道兩句 僧參展坐具。師曰。這裡會得。孤負平生去也。曰不向這裡會得。又作么生。師曰。不向這裡會。更向那裡會。便打出 僧參。才展坐具。師曰。不用通時暄。還我文彩未生時道理來。曰某甲有口。啞卻即閑。苦死覓個臘月扇子作么。師拈棒作打勢。僧把住曰。還我未拈棒時道理。師曰。隨我者隨之南北。不隨我者死住東西。曰隨與不隨且置。請師拈出東西南北。師便打 披雲來。才入方丈。師便問。未見東越老人時。作么生為物。曰祇見云生碧嶂。焉知月落寒潭。師曰。祇與么也難得。曰莫是未見時么。師便喝。云展兩手。師曰。錯怪人者。有甚麼限。云掩耳而出。師曰。死卻這漢平生也 洛瓶參。師問。甚處來。瓶曰南溪。師曰。還將南溪訊息來么。曰消即已消。息即未息。師曰。最苦是未息。瓶曰。且道未息個甚麼。師曰。一回見面。千載忘名。瓶拂袖便出。師曰。弄死蛇手有甚麼限 僧參擬禮拜。師曰。野狐兒。見甚麼了。便禮拜。曰老禿奴。見甚麼了。便恁么問。師曰。苦哉苦哉。仙天今日忘前失后。曰要且得時。終不補失。師曰。爭不如此。曰。誰甘。師呵呵
【現代漢語翻譯】 現代漢語譯本 法嗣（指繼承禪師衣缽的弟子）
長沙仙天禪師
新羅（古代朝鮮半島國家）僧人前來參拜。剛展開坐具準備禮拜，仙天禪師就抓住他說：『未到中國之前，說一句。』僧人無語。禪師便推開他說：『問他一句，他卻說了兩句。』僧人再次參拜並展開坐具，禪師說：『如果在這裡領會，就辜負了一生。』僧人說：『不向這裡領會，又該如何？』禪師說：『不向這裡領會，更向哪裡領會？』隨即打了他出去。僧人前來參拜，剛展開坐具，禪師說：『不用說客套話，還我文采未生時的道理來。』僧人說：『我雖然有口，啞了反而清閑，何苦費力尋找臘月（農曆十二月）的扇子呢？』禪師拿起棒子作勢要打，僧人抓住棒子說：『還我未拿起棒子時的道理。』禪師說：『隨我的人就隨我走遍南北，不隨我的人就死守東西。』僧人說：『隨與不隨暫且不談，請禪師指出東西南北。』禪師便打了他。
披雲（人名）前來，剛進入方丈，禪師便問：『未見到東越（地名）老人時，如何看待萬物？』披雲說：『只見雲彩在碧綠的山峰間升起，哪裡知道月亮已經落入寒冷的深潭。』禪師說：『即使這樣也很難得。』披雲說：『莫非是未見到（東越老人）時的情況嗎？』禪師便喝斥一聲。披雲張開雙手。禪師說：『錯怪別人，有什麼限度？』披雲捂著耳朵跑了出去。禪師說：『這人一生都白活了。』
洛瓶（人名）前來參拜，禪師問：『從哪裡來？』洛瓶說：『南溪（地名）。』禪師說：『可曾將南溪的訊息帶來？』洛瓶說：『消散的已經消散，氣息還未停止。』禪師說：『最苦的就是氣息未停止。』洛瓶說：『請問未停止的是什麼？』禪師說：『一回見面，千載忘名。』洛瓶拂袖便走。禪師說：『玩弄死蛇的手有什麼用？』
僧人前來參拜，準備禮拜。禪師說：『野狐精，見到什麼了？』便要禮拜。僧人說：『老禿驢，見到什麼了？』便這樣問。禪師說：『苦啊苦啊，仙天今天忘記了過去，也失去了未來。』僧人說：『即使得到了時機，最終也無法彌補失去的。』禪師說：『怎麼會不是這樣呢？』僧人說：『誰甘心？』禪師呵呵大笑。
【English Translation】 English version Dharma Heir
Chan Master Xiantian of Changsha
A monk from Silla (ancient Korean kingdom) came to visit. As he was unfolding his sitting cloth to prostrate, the Master grabbed him and said, 'Before you left your country, say a word.' The monk was silent. The Master then pushed him away, saying, 'Asked him one sentence, and he said two.' The monk visited again and unfolded his sitting cloth. The Master said, 'Understanding it here would be a waste of your life.' The monk said, 'If not understanding it here, then how?' The Master said, 'If not understanding it here, where else would you understand it?' and then struck him out. A monk came to visit, and as soon as he unfolded his sitting cloth, the Master said, 'No need for polite greetings. Return to me the principle before the birth of literary talent.' The monk said, 'Although I have a mouth, being mute is more peaceful. Why bother searching for a winter fan in the twelfth lunar month?' The Master raised his staff as if to strike. The monk grabbed the staff and said, 'Return to me the principle before you raised the staff.' The Master said, 'Those who follow me follow me north and south; those who do not follow me die stuck in east and west.' The monk said, 'Let's put aside following or not following for now. Please, Master, point out east, west, south, and north.' The Master then struck him.
Pi Yun (person's name) came, and as soon as he entered the abbot's room, the Master asked, 'Before seeing the old man of Dongyue (place name), how did you perceive things?' Pi Yun said, 'I only saw clouds rising among the green peaks; how would I know that the moon had already fallen into the cold, deep pool?' The Master said, 'Even that is hard to come by.' Pi Yun said, 'Could it be the situation before seeing (the old man)?' The Master then shouted. Pi Yun spread out both hands. The Master said, 'Blaming others, what limit is there?' Pi Yun covered his ears and ran out. The Master said, 'This man has wasted his entire life.'
Luo Ping (person's name) came to visit. The Master asked, 'Where do you come from?' Luo Ping said, 'Nanxi (place name).' The Master said, 'Did you bring the news of Nanxi?' Luo Ping said, 'What has dissipated has already dissipated; the breath has not yet stopped.' The Master said, 'The worst is that the breath has not stopped.' Luo Ping said, 'Then tell me, what has not stopped?' The Master said, 'One meeting, a thousand years forget the name.' Luo Ping flicked his sleeve and left. The Master said, 'What use is a hand that plays with a dead snake?'
A monk came to visit, preparing to prostrate. The Master said, 'Wild fox spirit, what have you seen?' and was about to prostrate. The monk said, 'Old bald donkey, what have you seen?' and asked in this way. The Master said, 'Bitter, bitter! Xiantian has forgotten the past and lost the future today.' The monk said, 'Even if you get the opportunity, you will never make up for the loss.' The Master said, 'How could it not be so?' The monk said, 'Who is willing?' The Master laughed heartily.
大笑曰。遠之遠矣。僧四顧便出。
福州普光禪師
僧侍立次。師以手開胸曰。還委老僧事么。曰猶有這個在。師卻掩胸曰。不妨太顯。曰有甚麼避處。師曰。的是無避處。曰即今作么生。師便打。
大顛通禪師法嗣
漳州三平義忠禪師
福州楊氏子。初參石鞏。鞏常張弓架箭接機。師詣法席。鞏曰看箭。師乃撥開胸曰。此是殺人箭。活人箭又作么生。鞏彈弓弦三下。師乃禮拜。鞏曰。三十年張弓架箭。祇射得半個聖人。遂拗折弓箭。后參大顛。舉前話。顛曰。既是活人箭。為甚麼向弓弦上辨。平無對。顛曰。三十年後。要人舉此話也難得 師問大顛。不用指東劃西。便請直指。顛曰。幽州江口石人蹲。師曰。猶是指東劃西。顛曰。若是鳳凰兒。不向那邊討。師作禮。顛曰。若不得后句。前話也難圓 上堂。今時人出來。盡學馳求造作。將當自己眼目。有甚麼相當。汝欲學么。不要諸餘。汝等各有本分事。何不體取。祇么心憤憤口悱悱。有甚麼利益。分明向汝說。若要修行路。及諸聖建立化門。自有大藏教文在。若是宗門中事。汝切不得錯用心。僧問。宗門中。還有學路也無。師曰。有一路滑如苔。曰學人還攝得否。師曰。不擬心汝自看 問。黑豆未生芽時如何。師曰。佛亦不知 講
【現代漢語翻譯】 現代漢語譯本 （僧人）大笑說：『太遠了，太遠了！』（義忠）禪師向四周看了看，便離開了。
福州普光禪師
僧人侍立在旁。普光禪師用手打開胸膛說：『還明白老僧的事嗎？』僧人說：『還有這個（指禪師的胸膛）在。』禪師卻掩上胸膛說：『不妨太顯露。』僧人說：『有什麼地方可以迴避呢？』禪師說：『確實沒有可以迴避的地方。』僧人說：『現在該怎麼辦？』禪師便打了他。
大顛通禪師法嗣
漳州三平義忠禪師
（義忠禪師是）福州楊氏之子，最初參訪石鞏慧藏禪師（730-814）。石鞏禪師常常張弓搭箭來接引學人。義忠禪師來到石鞏禪師的法席，石鞏禪師說：『看箭！』義忠禪師於是撥開胸膛說：『這是殺人的箭，活人的箭又是什麼樣的？』石鞏禪師彈了三下弓弦。義忠禪師於是禮拜。石鞏禪師說：『三十年張弓搭箭，只射得半個聖人。』於是拗斷了弓箭。後來參訪大顛寶通禪師（生卒年不詳），舉了之前與石鞏禪師的對話。大顛禪師說：『既然是活人的箭，為什麼要在弓弦上分辨？』義忠禪師無言以對。大顛禪師說：『三十年後，要人舉起這個話頭也很難得了。』 義忠禪師問大顛禪師：『不用指東劃西，請您直接指示。』大顛禪師說：『幽州江口石人蹲。』義忠禪師說：『這還是指東劃西。』大顛禪師說：『如果是鳳凰兒，就不會向那邊討。』義忠禪師作禮。大顛禪師說：『如果得不到后一句，前話也難以圓滿。』 （義忠禪師）上堂說法：『現在的人出來，都學著馳求造作，將這些當作自己的眼目，有什麼相當的呢？你們想學嗎？不要其他的，你們各自有本分事，為什麼不體會呢？只是心裡憤憤不平，口裡嘟嘟囔囔，有什麼利益呢？分明地告訴你們，如果要修行路，以及諸聖建立的教化之門，自有《大藏經》（佛教經典的總稱）的教文在那裡。如果是宗門中的事，你們千萬不要錯用心。』有僧人問：『宗門中，還有學路嗎？』義忠禪師說：『有一路滑如苔。』僧人說：『學人還能把握得住嗎？』義忠禪師說：『不擬心，你自看。』 有僧人問：『黑豆未生芽時如何？』義忠禪師說：『佛亦不知。』 講
【English Translation】 English version （The monk）laughed loudly and said, 'Too far, too far!' （Yizhong）Chan Master looked around and then left.
Chan Master Puguang of Fuzhou
A monk stood in attendance. The Master opened his chest with his hand and said, 'Do you understand the old monk's matter?' The monk said, 'There is still this (referring to the Master's chest).' The Master then covered his chest and said, 'It doesn't hurt to be too obvious.' The monk said, 'Where is there to avoid?' The Master said, 'Indeed, there is nowhere to avoid.' The monk said, 'What should I do now?' The Master then struck him.
Dadian Tong Chan Master's Dharma Heir
Chan Master Yizhong of Sanping in Zhangzhou
(Chan Master Yizhong) was the son of the Yang family of Fuzhou. He initially visited Shigong Huizang Chan Master (730-814). Shigong Chan Master often drew his bow and arrow to receive practitioners. When Chan Master Yizhong arrived at Shigong Chan Master's Dharma seat, Shigong Chan Master said, 'Look at the arrow!' Chan Master Yizhong then opened his chest and said, 'This is a killing arrow, what is a life-giving arrow like?' Shigong Chan Master plucked the bowstring three times. Chan Master Yizhong then bowed. Shigong Chan Master said, 'For thirty years, I have been drawing my bow and arrow, only shooting half a sage.' He then broke the bow and arrow. Later, he visited Dadian Baotong Chan Master (birth and death year unknown) and recounted the previous conversation with Shigong Chan Master. Dadian Chan Master said, 'Since it is a life-giving arrow, why distinguish it on the bowstring?' Chan Master Yizhong was speechless. Dadian Chan Master said, 'Thirty years later, it will be difficult to find someone to bring up this topic.' Chan Master Yizhong asked Dadian Chan Master, 'Without pointing east or west, please directly instruct me.' Dadian Chan Master said, 'A stone man squats at the river mouth in Youzhou.' Chan Master Yizhong said, 'This is still pointing east and west.' Dadian Chan Master said, 'If you are a phoenix, you will not seek it there.' Chan Master Yizhong bowed. Dadian Chan Master said, 'If you do not get the latter phrase, the former phrase will be difficult to complete.' (Chan Master Yizhong) ascended the hall and gave a Dharma talk: 'People today come out and all learn to strive and create, taking these as their own eyes. What is appropriate? Do you want to learn? Do not seek anything else. Each of you has your own duty, why not understand it? Just being resentful in your hearts and muttering in your mouths, what benefit is there? I tell you clearly, if you want to cultivate the path, and the gates of teaching established by the sages, the teachings of the Tripitaka (the complete Buddhist canon) are there. If it is a matter of the Zen school, you must not misuse your mind.' A monk asked, 'In the Zen school, is there still a path to learn?' Chan Master Yizhong said, 'There is a path as slippery as moss.' The monk said, 'Can the student grasp it?' Chan Master Yizhong said, 'Without intending to, look for yourself.' A monk asked, 'What is it like when a black bean has not yet sprouted?' Chan Master Yizhong said, 'Even the Buddha does not know.' Lecture
僧問。三乘十二分教。某甲不疑。如何是祖師西來意。師曰。龜毛拂子。兔角拄杖。大德。藏向甚麼處。曰龜毛兔角。豈是有耶。師曰。肉重千斤。智無銖兩 上堂。諸人若未曾見知識。即不可。若曾見作者來。便合體取些子意度。向巖谷間。木食草衣。恁么去。方有少分相應。若馳求知解義句。即萬里望鄉關去也。珍重 問侍者。姓甚麼。者曰。與和尚同姓。師曰。你道三平姓甚麼。者曰。問頭何在。師曰。幾時問汝。者曰。問姓者誰。師曰。念汝初機。放汝三十棒 師有偈曰。即此見聞非見聞。無餘聲色可呈君。箇中若了全無事。體用何妨分不分 升座次。有道士出衆。從東過西。一僧從西過東。師曰。適來道士。卻有見處。師僧未在。士出禮曰。謝師接引。師便打。僧出作禮曰。乞師指示。師亦打。復謂眾曰。此兩件公案。作么生斷。還有人斷得么。如是三問。眾無對。師曰。既無人斷得。老僧自斷去也。乃擲下拄杖。歸方丈。
馬頰山本空禪師
上堂。祇這施為動轉。還合得本來祖翁么。若合得。十二時中。無虛棄底道理。若合不得。喫茶說話。往往喚作茶話在。僧便問。如何免得不成茶話去。師曰。你識得口也未。曰如何是口。師曰。兩片皮也不識。曰如何是本來祖翁。師曰。大眾前不要牽爺
【現代漢語翻譯】 僧人問：『三乘十二分教（佛教經典分類），我沒有疑問。如何是祖師西來意（達摩祖師從西方來到中國的真正目的）？』 禪師說：『烏龜的毛做的拂塵，兔子角做的枴杖。』 『大德（對僧人的尊稱），你把它們藏到哪裡去了？』 僧人說：『烏龜的毛和兔子的角，怎麼可能存在呢？』 禪師說：『肉體有千斤重，智慧卻沒有銖兩。』
禪師上堂說法：『各位如果沒見過善知識（指有德行的師父），那是不行的。如果見過有作為的人，就應該體會一些意境，在山谷間，吃樹上的果實，穿草做的衣服，這樣去做，才能有少許相應。如果追求知識和義理，那就是離家萬里了。珍重！』
禪師問侍者：『你姓什麼？』 侍者說：『和和尚您同姓。』 禪師說：『你說說三平（禪師名號）姓什麼？』 侍者說：『問題在哪裡？』 禪師說：『我什麼時候問你了？』 侍者說：『問姓的是誰？』 禪師說：『念在你初學，放你三十棒。』
禪師有一首偈語說：『即此見聞非見聞，無餘聲色可呈君。箇中若了全無事，體用何妨分不分。』
禪師升座說法時，有一個道士從人群中出來，從東邊走到西邊。一個僧人從西邊走到東邊。 禪師說：『剛才的道士，還有些見地。』 『僧人還不行。』 道士出來行禮說：『感謝禪師接引。』 禪師就打了他。 僧人出來作禮說：『請禪師指示。』 禪師也打了他。 禪師又對大家說：『這兩件公案，怎麼判斷？還有人能判斷嗎？』 這樣問了三次，沒有人回答。 禪師說：『既然沒有人能判斷，老僧自己來判斷。』 於是扔下拄杖，回到方丈室。
馬頰山本空禪師
上堂說法：『就這施為動轉，還符合本來的祖翁（指達摩祖師）嗎？如果符合，十二時辰中，就沒有虛度光陰的道理。如果不符合，喝茶說話，往往就變成了閑聊。』 僧人便問：『如何才能避免變成閑聊呢？』 禪師說：『你認識自己的口了嗎？』 僧人說：『什麼是口？』 禪師說：『兩片皮也不認識。』 僧人說：『什麼是本來的祖翁？』 禪師說：『大眾面前不要牽扯你的爺爺。』
【English Translation】 A monk asked: 'I have no doubts about the Three Vehicles and the Twelve Divisions of Teachings (classifications of Buddhist scriptures). What is the meaning of the Patriarch's (Bodhidharma) coming from the West?' The Master said: 'A whisk made of tortoise hair, a staff made of rabbit horns.' 'Great Virtue (a respectful term for monks), where do you hide them?' The monk said: 'How can tortoise hair and rabbit horns exist?' The Master said: 'The flesh weighs a thousand pounds, but wisdom has not even an ounce.'
The Master ascended the hall and said: 'If you have never seen a good teacher (a virtuous master), that is not acceptable. If you have seen someone accomplished, then you should embody some of their intent, living in the mountains, eating fruits from trees, wearing clothes made of grass. Only by doing this can you have a small degree of correspondence. If you pursue knowledge and understanding of doctrines, then you are ten thousand miles away from your homeland. Treasure this!'
The Master asked the attendant: 'What is your surname?' The attendant said: 'The same as the Abbot's.' The Master said: 'Then what is Sanping's (a Zen master's name) surname?' The attendant said: 'Where is the question?' The Master said: 'When did I ask you?' The attendant said: 'Who is asking about the surname?' The Master said: 'Considering your initial learning, I will spare you thirty blows.'
The Master had a verse that said: 'This very seeing and hearing is not seeing and hearing, there is no remaining sound or form to present to you. If you understand that there is nothing in it, what harm is there in dividing or not dividing essence and function?'
When the Master ascended the seat to preach, a Taoist came out from the crowd, walking from east to west. A monk walked from west to east. The Master said: 'The Taoist just now had some insight.' 'The monk is not there yet.' The Taoist came out, bowed, and said: 'Thank you, Master, for the guidance.' The Master then struck him. The monk came out, bowed, and said: 'Please, Master, instruct me.' The Master also struck him. The Master then said to the assembly: 'How do you judge these two cases? Is there anyone who can judge them?' He asked this three times, but no one answered. The Master said: 'Since no one can judge, this old monk will judge them myself.' Then he threw down his staff and returned to his room.
Zen Master Benkong of Mount Majia
Ascending the hall to preach: 'Do these actions and movements accord with the original Patriarch (referring to Bodhidharma)? If they do, then there is no reason to waste time in the twelve periods of the day. If they do not, then drinking tea and talking often become idle chatter.' The monk then asked: 'How can one avoid turning into idle chatter?' The Master said: 'Do you recognize your own mouth?' The monk said: 'What is the mouth?' The Master said: 'You don't even recognize these two flaps of skin.' The monk said: 'What is the original Patriarch?' The Master said: 'Don't drag your grandfather into this in front of the assembly.'
恃娘。曰大眾欣然去也。師曰。你試點大眾性看。僧作禮。師曰。伊往往道一性一切性在。僧欲進語。師曰。孤負平生行腳眼 問去卻即今言句。請師直指本來性。師曰。你迷源來。得多少時。曰即今蒙和尚指示。師曰。若指示你我即迷源。曰如何即是。師示頌曰。心是性體。性是心用。心性一如。誰別誰共。妄外迷源。祇者難洞。古今凡聖。如幻如夢。
本生禪師
拈拄杖示眾曰。我若拈起。你便向未拈起時作道理。我若不拈起。你便向拈起時作主宰。且道。老僧為人在甚處。時有僧出曰。不敢妄生節目。師曰。也知阇黎不分外。曰低低處平之有餘。高高處觀之不足。師曰。節目上更生節目。僧無對。師曰。掩鼻偷香。空招罪犯。
長髭曠禪師法嗣
潭州石室善道禪師
作沙彌時。長髭遣令受戒。謂之曰。汝回日。須到石頭處禮拜。師受戒后。乃參石頭。一日隨頭遊山次。頭曰。汝與我斫卻面前樹子免礙我。師曰。不將刀來。頭乃抽刀倒與。師曰。何不過那頭來。頭曰。你用那頭作甚麼。師即大悟。便歸長髭。髭問。汝到石頭否。師曰。到即到。祇是不通號。髭曰。從誰受戒。師曰。不依他。髭曰。在彼即恁么來。我這裡作么生。師曰。不違背。髭曰。太忉忉生。師曰。舌頭未曾點
【現代漢語翻譯】 現代漢語譯本： 僧人恃娘（人名）。（長髭曠禪師）說：『大眾欣然離去了。』禪師（長髭曠禪師）說：『你試著點出大眾的自性來看看。』僧人作禮。禪師說：『他們往往說一個自性就是一切自性。』僧人想要進一步說話，禪師說：『辜負了平生行腳參訪的眼力。』問：『去掉現在的言語，請禪師直接指出本來的自性。』禪師說：『你迷失本源有多久了？』（僧人）說：『現在蒙和尚指示。』禪師說：『如果我指示你，我就迷失本源了。』（僧人）說：『如何才是？』禪師示頌說：『心是自性的本體，自性是心的作用。心與自性本來就是一體，誰能區分誰與誰同？向外執妄而迷失本源，這種人難以通達真理。古往今來的凡夫與聖人，都如幻如夢。』
本生禪師
拈起拄杖向大眾開示說：『我如果拈起拄杖，你們就向我未拈起拄杖時去探究道理；我如果不拈起拄杖，你們就向我拈起拄杖時去把握主宰。那麼，老僧我為人處世的著眼點在哪裡呢？』當時有一位僧人出來說：『不敢妄自生出事端。』禪師說：『也知道你沒有超出本分。』（僧人）說：『低處削平還有剩餘，高處仰望總覺得不足。』禪師說：『在事端上又生出事端。』僧人無言以對。禪師說：『掩著鼻子偷香，白白招來罪過。』
長髭曠禪師的法嗣
潭州（今湖南長沙）石室善道禪師
（善道禪師）做沙彌的時候，長髭禪師派他去受戒，對他說：『你回來的時候，一定要到石頭禪師那裡去禮拜。』（善道禪師）受戒后，就去參拜石頭禪師。一天，跟隨石頭禪師遊山的時候，石頭禪師說：『你幫我砍掉面前的樹，免得礙我的事。』（善道禪師）說：『沒有帶刀來。』石頭禪師就抽出刀來倒著遞給他。（善道禪師）說：『為什麼不過來那頭呢？』石頭禪師說：『你要那頭做什麼？』（善道禪師）當下大悟，便回去見長髭禪師。長髭禪師問：『你到石頭禪師那裡了嗎？』（善道禪師）說：『到了是到了，只是不通名號。』長髭禪師說：『從誰那裡受戒的？』（善道禪師）說：『不依靠他。』長髭禪師說：『他在那裡是這樣來的，我這裡又怎麼樣呢？』（善道禪師）說：『不違背。』長髭禪師說：『太啰嗦了。』（善道禪師）說：『舌頭還沒有點。』
【English Translation】 English version: Shi Niang (person's name). (Chan Master Changzi Kuang) said, 'The assembly has happily departed.' The Chan Master (Chan Master Changzi Kuang) said, 'Try to point out the self-nature of the assembly for me.' The monk made a respectful bow. The Chan Master said, 'They often say that one self-nature is all self-natures.' The monk wanted to speak further, but the Chan Master said, 'You have failed your lifelong effort of traveling and visiting.' (The monk) asked, 'Leaving aside the present words, please directly point out the original self-nature.' The Chan Master said, 'How long have you been lost from the source?' (The monk) said, 'Now I am receiving the Master's instruction.' The Chan Master said, 'If I instruct you, then I am lost from the source.' (The monk) said, 'What is it then?' The Chan Master showed a verse, saying, 'The mind is the substance of self-nature, self-nature is the function of the mind. Mind and self-nature are originally one, who can distinguish who is different and who is the same? Clinging to external delusions and losing the source, such people are difficult to penetrate the truth. The ordinary and the sages of ancient and modern times are like illusions and dreams.'
Chan Master Bensheng
Holding up a staff, he showed it to the assembly, saying, 'If I hold up the staff, you should investigate the principle when I have not yet held it up; if I do not hold up the staff, you should grasp the mastery when I hold it up. Then, where is the old monk's focus in dealing with people?' At that time, a monk came out and said, 'I dare not create unnecessary complications.' The Chan Master said, 'I also know that you have not exceeded your bounds.' (The monk) said, 'Leveling the low places leaves a surplus, looking up at the high places always feels insufficient.' The Chan Master said, 'Creating more complications on top of complications.' The monk had no response. The Chan Master said, 'Covering your nose to steal fragrance, you invite guilt in vain.'
Dharma heir of Chan Master Changzi Kuang
Chan Master Shishi Shandao of Tanzhou (present-day Changsha, Hunan)
When (Chan Master Shandao) was a novice, Chan Master Changzi sent him to receive the precepts, saying to him, 'When you return, you must go to Chan Master Shitou to pay respects.' After (Chan Master Shandao) received the precepts, he went to visit Chan Master Shitou. One day, while following Chan Master Shitou on a mountain tour, Chan Master Shitou said, 'Help me cut down the tree in front of me, so it doesn't hinder my affairs.' (Chan Master Shandao) said, 'I didn't bring a knife.' Chan Master Shitou then drew his knife and handed it to him upside down. (Chan Master Shandao) said, 'Why not pass the other end?' Chan Master Shitou said, 'What do you want that end for?' (Chan Master Shandao) had a great enlightenment at that moment and went back to see Chan Master Changzi. Chan Master Changzi asked, 'Did you go to Chan Master Shitou's place?' (Chan Master Shandao) said, 'I went, but I didn't get through the name.' Chan Master Changzi said, 'From whom did you receive the precepts?' (Chan Master Shandao) said, 'I don't rely on him.' Chan Master Changzi said, 'He came like that there, what about here with me?' (Chan Master Shandao) said, 'I don't disobey.' Chan Master Changzi said, 'Too verbose.' (Chan Master Shandao) said, 'The tongue has not yet been dotted.'
著在。髭喝曰。沙彌出去。師便出。髭曰。爭得不遇於人 師尋值沙汰。乃作行者。居於石室。每見僧便豎起杖子曰。三世諸佛。盡由這個。對者少得冥契。長沙聞乃曰。我若見。即令放下拄杖。別通個訊息。三聖將此語祇對。被師認破是長沙語。杏山聞三聖失機。乃親到石室。師見杏山僧眾相隨。潛入碓坊碓米。杏曰。行者接待不易。貧道難消。師曰。開心碗子盛將來。無蓋盤子合取去。說甚麼難消。杏便休 仰山問。佛之與道。相去幾何。師曰。道如展手。佛似握拳。曰畢竟如何的當。可信可依。師以手撥空三下曰。無恁么事。無恁么事。曰還假看教否。師曰。三乘十二分教。是分外事。若與他作對。即是心境兩法。能所雙行。便有種種見解。亦是狂慧。未足為道。若不與他作對。一事也無。所以祖師道本來無一物。汝不見。小兒出胎時。可道我解看教。不解看教。當恁么時。亦不知有佛性義無佛性義。及至長大。便學種種知解出來。便道我能我解。不知總是客塵煩惱。十六行中。嬰兒行為最。哆哆和和時。喻學道之人。離分別取捨心故。讚歎嬰兒。可況喻取之。若謂嬰兒是道。今時人錯會 師一夕與仰山玩月。山問。這個月尖時。圓相甚麼處去。圓時尖相。又甚麼處去。師曰。尖時圓相隱。圓時尖相在(云巖云
【現代漢語翻譯】 現代漢語譯本 （僧人）執著于（某個地方）。（一個）絡腮鬍子的（人）喝道：『沙彌出去！』 禪師便出去了。絡腮鬍子的（人）說：『怎能不遇到（明眼）人？』 禪師不久后遇到沙汰（佛教用語，指篩選、淘汰）。於是做了行者（雲遊僧人），住在石室裡。每次見到僧人便豎起拄杖說：『三世諸佛，都由此而來！』 很少有人能心領神會。長沙（禪師名）聽說后說：『我如果見到，就讓他放下拄杖，另外傳達個訊息。』 三聖（禪師名）將這話轉達給（禪）師，被（禪）師識破是長沙（禪師名）的話。杏山（禪師名）聽說三聖（禪師名）錯失了機會，便親自到石室。禪師見杏山（禪師名）僧眾相隨，便悄悄地進入碓坊舂米。杏山（禪師名）說：『行者接待不易，貧道難以消受。』 禪師說：『開心碗子盛將來，無蓋盤子合取去，說什麼難以消受？』 杏山（禪師名）便沉默了。 仰山（禪師名）問：『佛與道，相差多少？』 禪師說：『道如展手，佛似握拳。』 （仰山）問：『究竟如何才算妥當，可以相信可以依靠？』 禪師用手在空中撥動三下說：『沒有這樣的事，沒有這樣的事。』 （仰山）問：『還需要看經書嗎？』 禪師說：『三乘十二分教，是分外事。如果與它作對，就是心境兩法，能所雙行，便有種種見解，也是狂慧，不足以成道。如果不與它作對，一事也沒有。所以祖師說本來無一物。你沒看見，小兒出胎時，能說我懂得看經書，不懂得看經書嗎？ 當那時，也不知道有佛性義無佛性義。等到長大，便學種種知解出來，便說我能我解，不知總是客塵煩惱。十六行中，嬰兒行為最。哆哆和和時，喻學道之人，離分別取捨心故。讚歎嬰兒，可況喻取之。若謂嬰兒是道，今時人錯會。』 （禪）師一晚與仰山（禪師名）賞月。仰山（禪師名）問：『這個月亮尖的時候，圓相到什麼地方去了？圓的時候，尖相又到什麼地方去了？』 禪師說：『尖的時候圓相隱，圓的時候尖相在。』（云巖（禪師名）說
【English Translation】 English version （The monk） was attached to (a certain place). A bearded (man) shouted: 'Shami (novice monk), get out!' The Chan master then left. The bearded (man) said: 'How can one not encounter (an enlightened) person?' The Chan master soon encountered Shata (Buddhist term, referring to selection and elimination). So he became a practitioner (wandering monk), living in a stone room. Every time he saw a monk, he would raise his staff and say: 'The Buddhas of the three worlds all come from this!' Few people could understand it intuitively. Changsha (Chan master's name) heard about it and said: 'If I saw him, I would ask him to put down his staff and convey another message.' Sansheng (Chan master's name) conveyed these words to (Chan) master, and (Chan) master recognized that it was Changsha's (Chan master's name) words. Xing Shan (Chan master's name) heard that Sansheng (Chan master's name) had missed the opportunity, so he personally went to the stone room. The Chan master saw Xing Shan's (Chan master's name) monks following him, so he quietly entered the rice mill to pound rice. Xing Shan (Chan master's name) said: 'It is not easy to receive a practitioner, and the poor monk can hardly bear it.' The Chan master said: 'Bring the happy bowl to fill it, and cover it with a lidless plate, what are you talking about that is hard to bear?' Xing Shan (Chan master's name) then became silent. Yangshan (Chan master's name) asked: 'How far apart are Buddha and Dao?' The Chan master said: 'Dao is like an open hand, Buddha is like a clenched fist.' (Yangshan) asked: 'What is the proper way to be trustworthy and reliable?' The Chan master waved his hand three times in the air and said: 'There is no such thing, there is no such thing.' (Yangshan) asked: 'Do I still need to read scriptures?' The Chan master said: 'The Three Vehicles and Twelve Divisions of Teachings are extraneous matters. If you oppose it, it is the two dharmas of mind and environment, the dual practice of subject and object, and there will be various opinions, which are also mad wisdom, not enough to achieve the Dao. If you do not oppose it, there is nothing at all. Therefore, the patriarch said that there is originally nothing. You didn't see that when a child is born, can he say that I know how to read scriptures, or I don't know how to read scriptures? At that time, I don't know whether there is Buddha-nature or no Buddha-nature. When they grow up, they learn all kinds of knowledge and understanding, and say that I can and I understand, but I don't know that they are all guest dust and troubles. Among the sixteen practices, the behavior of infants is the best. The babbling and harmonious time is a metaphor for people who learn the Tao, because they are free from the mind of discrimination and acceptance. Praising infants can be compared to taking it. If you say that infants are the Tao, people today will misunderstand it.' One night, (Chan) master was enjoying the moon with Yangshan (Chan master's name). Yangshan (Chan master's name) asked: 'When this moon is sharp, where does the round phase go? When it is round, where does the sharp phase go?' The Chan master said: 'When it is sharp, the round phase is hidden, and when it is round, the sharp phase is present.' (Yunyan (Chan master's name) said
。尖時圓相在。圓時無尖相。道吾云。尖時亦不尖。圓時亦不圓) 仰山辭。師送出門。乃召曰。阇黎。山應諾。師曰。莫一向去。卻回這邊來 問曾到五臺否。師曰曾到。曰還見文殊么。師曰見。曰文殊向行者道甚麼。師曰。文殊道。你生身父母。在深草里。
青原下四世
道吾智禪師法嗣
潭州石霜山慶諸禪師
廬陵新淦陳氏子。依洪井四山鑾公落髮。詣洛下。學毗尼教。雖知聽制。終為漸宗。回抵溈山為米頭。一日篩米次。溈曰。施主物莫拋撒。師曰。不拋撒。溈于地上拾得一粒曰。汝道不拋撒。這個是甚麼。師無對。溈曰。莫輕這一粒。百千粒盡從這一粒生。師曰。百千粒從這一粒生。未審這一粒。從甚麼處生。溈呵呵大笑歸方丈。溈至晚。上堂曰。大眾。米里有蟲。諸人好看。后參道吾。問如何是觸目菩提。吾喚沙彌。彌應諾。吾曰。添凈瓶水著。良久。卻問師。汝適來問甚麼。師擬舉。吾便起去。師於此有省。吾將順世。垂語曰。我心中有一物。久而為患。誰能為我除之。師曰。心物俱非。除之益患。吾曰。賢哉賢哉。師后避世混俗。于長沙瀏陽陶家坊。朝游夕處。人莫能識。后因僧自洞山來。師問。和尚有何言句示徒。曰解夏上堂云。秋初夏末。兄弟或東去西去。直須向萬里
【現代漢語翻譯】 現代漢語譯本： 『尖』的時候有『圓』的相對性存在，『圓』的時候就沒有『尖』的相對性存在。道吾禪師說：『尖』的時候也並非絕對的『尖』，『圓』的時候也並非絕對的『圓』。）仰山慧寂禪師告辭道吾，道吾送他出門，然後叫住他，說：『阇黎（梵語，意為弟子）。』仰山應諾。道吾說：『不要只顧一個方向走，也要回到這邊來。』 有人問：『您曾經到過五臺山嗎？』石霜慶諸禪師說：『曾經到過。』那人問：『您還見到文殊菩薩（象徵智慧的菩薩）了嗎？』石霜慶諸禪師說：『見到了。』那人問：『文殊菩薩對行者（佛教修行者）說了些什麼？』石霜慶諸禪師說：『文殊菩薩說，你的生身父母，就在深草里。』
青原行思禪師門下第四代
道吾智禪師的法嗣
潭州石霜山慶諸禪師
石霜慶諸禪師是廬陵新淦（今江西省峽江縣）人，姓陳。他依從洪井四山鑾公出家。到洛陽，學習毗尼教（佛教戒律）。雖然懂得聽從戒律，但最終還是傾向於漸悟宗。他回到溈山（今湖南省寧鄉縣西），擔任米頭（負責管理寺院米糧的僧人）。一天，他在篩米的時候，溈山靈佑禪師說：『施主（佛教信徒）的物品，不要拋撒浪費。』石霜慶諸禪師說：『沒有拋撒浪費。』溈山靈佑禪師從地上撿起一粒米，說：『你說沒有拋撒浪費，這又是什麼？』石霜慶諸禪師無言以對。溈山靈佑禪師說：『不要輕視這一粒米，成百上千粒米都是從這一粒米生出來的。』石霜慶諸禪師說：『成百上千粒米從這一粒米生出來，那麼請問，這一粒米又是從什麼地方生出來的？』溈山靈佑禪師呵呵大笑，回到方丈（寺院住持的住所）。 晚上，溈山靈佑禪師上堂說法，說：『各位，米里有蟲，大家要好好看管。』後來，石霜慶諸禪師參訪道吾智禪師，問道：『什麼是觸目菩提（所見所聞皆是覺悟的契機）？』道吾智禪師叫了一聲沙彌（小和尚）。沙彌應諾。道吾智禪師說：『添凈瓶水來。』過了一會兒，道吾智禪師反問石霜慶諸禪師：『你剛才問什麼？』石霜慶諸禪師剛要回答，道吾智禪師就起身離開了。石霜慶諸禪師因此有所領悟。道吾智禪師將要圓寂（僧人去世的婉稱）時，留下遺言說：『我心中有一物，很久以來成為禍患，誰能為我除去它？』石霜慶諸禪師說：『心和物都不是實在的，除去它反而會增加禍患。』道吾智禪師說：『賢哉，賢哉！』 石霜慶諸禪師後來隱居避世，混跡于長沙瀏陽陶家坊，早出晚歸，沒有人能夠認出他。後來因為有僧人從洞山（今江西省宜豐縣）來，石霜慶諸禪師問：『和尚（對僧人的尊稱）有什麼言語開示徒眾？』那僧人說：『解夏（夏季安居結束）上堂時說，秋初夏末，各位兄弟有的向東去，有的向西去，一定要向萬里……』
【English Translation】 English version: 'When it's sharp, there's the relative existence of 'round'; when it's 'round,' there's no relative existence of 'sharp.' Daowu said, 'When it's sharp, it's not absolutely 'sharp'; when it's 'round,' it's not absolutely 'round.') Yangshan bid farewell to Daowu. Daowu saw him to the door, then called out, 'Dharma brother (Sanskrit term for disciple).' Yangshan responded. Daowu said, 'Don't just go in one direction; come back this way too.' Someone asked, 'Have you ever been to Mount Wutai?' Shishuang Qingzhu said, 'I have been there.' The person asked, 'Did you see Manjusri Bodhisattva (Bodhisattva symbolizing wisdom)?' Shishuang Qingzhu said, 'I saw him.' The person asked, 'What did Manjusri Bodhisattva say to the practitioner (Buddhist practitioner)?' Shishuang Qingzhu said, 'Manjusri Bodhisattva said, Your birth parents are in the deep grass.'
Fourth Generation under Qingyuan Xingsi
Dharma Successor of Daowu Zhi Zen Master
Qingzhu Zen Master of Shishuang Mountain in Tanzhou
Shishuang Qingzhu was a native of Xin'gan (present-day Xiajiang County, Jiangxi Province) in Luling, surnamed Chen. He left home under Luan Gong of Sishan in Hongjing. He went to Luoyang to study the Vinaya teachings (Buddhist precepts). Although he understood listening to the precepts, he eventually leaned towards the gradual enlightenment school. He returned to Guishan (present-day west of Ningxiang County, Hunan Province) and served as the rice manager (monk in charge of managing the monastery's rice). One day, while he was sifting rice, Zen Master Guishan Lingyou said, 'Don't waste the benefactor's (Buddhist believer) offerings.' Shishuang Qingzhu said, 'I'm not wasting them.' Zen Master Guishan Lingyou picked up a grain of rice from the ground and said, 'You say you're not wasting them; what is this?' Shishuang Qingzhu was speechless. Zen Master Guishan Lingyou said, 'Don't underestimate this one grain; hundreds and thousands of grains all come from this one grain.' Shishuang Qingzhu said, 'Hundreds and thousands of grains come from this one grain; then I ask, where does this one grain come from?' Zen Master Guishan Lingyou laughed heartily and returned to his abbot's quarters (residence of the abbot of the monastery). In the evening, Zen Master Guishan Lingyou ascended the Dharma hall and said, 'Everyone, there are insects in the rice; everyone should take good care of it.' Later, Shishuang Qingzhu visited Zen Master Daowu Zhi and asked, 'What is 'touching the eye is Bodhi (everything seen and heard is an opportunity for enlightenment)'?' Zen Master Daowu Zhi called out to a novice monk (young monk). The novice monk responded. Zen Master Daowu Zhi said, 'Add water to the clean bottle.' After a while, Zen Master Daowu Zhi asked Shishuang Qingzhu, 'What did you ask just now?' Just as Shishuang Qingzhu was about to answer, Zen Master Daowu Zhi got up and left. Shishuang Qingzhu had an understanding because of this. When Zen Master Daowu Zhi was about to pass away (euphemism for a monk's death), he left a will saying, 'There is something in my heart that has been a problem for a long time; who can remove it for me?' Shishuang Qingzhu said, 'Neither the mind nor things are real; removing it will only increase the problem.' Zen Master Daowu Zhi said, 'Wise, wise!' Later, Shishuang Qingzhu lived in seclusion, disguised himself among the common people in Taojiafang, Liuyang, Changsha, going out early and returning late, and no one could recognize him. Later, because a monk came from Dongshan (present-day Yifeng County, Jiangxi Province), Shishuang Qingzhu asked, 'What words of instruction does the abbot (honorific for a monk) have for his disciples?' The monk said, 'During the summer retreat ending (end of the summer retreat), he said, At the beginning of autumn and the end of summer, some brothers go east, some go west, you must go to ten thousand miles...'
無寸草處去。良久曰。祇如萬里無寸草處。作么生去。師曰。有人下語否。曰無。師曰。何不道出門便是草。僧回舉似洞山。山曰。此是一千五百人善知識語。因茲。囊錐始露。果熟香飄。眾請住持 上堂。汝等諸人。自有本分事。不用馳求。無你是非處。無你咬嚼處。一代時教。整理時人腳手。凡有其由。皆落今時。直至法身非身。此是教家極則。我輩沙門。全無肯路。若分則差。不分則坐著泥水。但由心意妄說見聞 問如何是西來意。師曰。空中一片石。僧禮拜。師曰會么。曰不會。師曰。賴汝不會。若會即打破汝頭 問如何是和尚本分事。師曰。石頭還汗出么 問到這裡為甚麼卻道不得。師曰。腳底著口 問真身還出世也無。師曰。不出世。曰爭奈真身何。師曰。琉璃瓶子口 問如何是和尚深深處。師曰。無須鎖子兩頭搖 師在方丈內。僧在牕外問。咫尺之間。為甚麼不睹師顏。師曰。遍界不曾藏。僧舉似雪峰。遍界不曾藏。意旨如何。峰曰。甚麼處不是石霜。師聞曰。這老漢著甚麼死急。峰聞曰。老僧罪過 (東禪齊云。祇如雪峰。是會石霜意。不會石霜意。若會。他為甚麼道死急。若不會。雪峰作么不會。然法且無異。奈以師承不同。解之差別。他云遍界不曾藏。也須曾學來始得會。亂說即不可) 裴相
【現代漢語翻譯】 現代漢語譯本 無寸草處去。（停頓很久）問：『如果是在萬里沒有寸草的地方，要如何前往？』 師父說：『有人能說出答案嗎？』 僧人說：『沒有。』 師父說：『為什麼不說出門便是草呢？』 僧人回去將此事告訴洞山（禪師名號）。洞山說：『這是具備一千五百人智慧的善知識所說的話。』 因此，好比袋中錐子終於露出，果實成熟香氣飄散。大眾請求師父主持寺院。
上堂開示：『你們這些人，自有自己的本分事，不用向外馳求。沒有你的是非之地，沒有你可供咀嚼之處。一代時教（佛教用語，指一代時教化的內容），是爲了整理時人的腳步和手。凡事皆有其緣由，都落在當下。直至法身（佛教用語，指佛的真身）非身，這是教家的極致。我們這些沙門（佛教用語，指和尚），完全沒有肯定的路。若分別則有差錯，不分別則如同坐在泥水中。』 但由心意妄說見聞。
問：『如何是西來意（禪宗用語，指達摩祖師從西方來到中國的目的）？』 師父說：『空中一片石。』 僧人禮拜。師父說：『會了嗎？』 僧人說：『不會。』 師父說：『幸虧你不會，如果會了就打破你的頭。』
問：『如何是和尚（佛教用語，指住持）的本分事？』 師父說：『石頭還會流汗嗎？』
問：『到了這裡為什麼卻說不出來？』 師父說：『腳底長著嘴。』
問：『真身還會出世嗎？』 師父說：『不出世。』 問：『那真身怎麼辦呢？』 師父說：『琉璃瓶子的口。』
問：『如何是和尚深深處？』 師父說：『無須鎖子兩頭搖。』
師父在方丈（佛教用語，指住持的房間）內，僧人在窗外問：『咫尺之間，為什麼看不到師父的容顏？』 師父說：『遍界不曾藏。』 僧人將此事告訴雪峰（禪師名號），問：『遍界不曾藏，意旨如何？』 雪峰說：『什麼地方不是石霜（禪師名號）？』 師父聽后說：『這老漢著什麼死急？』 雪峰聽后說：『老僧罪過。』
（東禪齊云（禪師名號）說：『如果雪峰是會石霜的意，還是不會石霜的意？如果會，他為什麼說死急？如果不會，雪峰怎麼會不明白？然而法理並沒有不同，只是因為師承不同，理解上有所差別。他說遍界不曾藏，也必須曾經學習過才能明白。胡亂說是不可以的。』）
裴相
【English Translation】 English version Going to a place where there is not even an inch of grass. After a long pause, (the monk) asked: 'If it is a place ten thousand miles away where there is not even an inch of grass, how does one go there?' The master said: 'Does anyone have an answer?' The monk said: 'No.' The master said: 'Why not say that the grass is right outside the door?' The monk returned and told Dongshan (Zen master's name) about this. Dongshan said: 'These are the words of a wise person with the knowledge of fifteen hundred people.' Because of this, the awl in the bag finally reveals itself, and the fragrance of ripe fruit wafts. The assembly requested the master to preside over the monastery.
Ascending the hall (to preach): 'All of you, have your own inherent duties, do not seek outwards. There is no place for your right and wrong, no place for you to chew on. The teachings of a generation (Buddhist term, referring to the content of teachings in a generation) are to organize the feet and hands of people of the time. All things have their causes, and they all fall into the present moment. Until the Dharmakaya (Buddhist term, referring to the true body of the Buddha) is not the body, this is the ultimate of the teachings. We monks (Buddhist term, referring to monks), have no affirmative path at all. If you differentiate, there will be errors; if you do not differentiate, you will be sitting in mud and water.' But based on one's own mind, one falsely speaks of what one sees and hears.
Asked: 'What is the meaning of the coming from the West (Zen term, referring to the purpose of Bodhidharma's arrival in China from the West)?' The master said: 'A piece of stone in the sky.' The monk prostrated. The master said: 'Do you understand?' The monk said: 'No.' The master said: 'Fortunately, you do not understand; if you understood, I would break your head.'
Asked: 'What is the inherent duty of the abbot (Buddhist term, referring to the head monk)?' The master said: 'Does the stone still sweat?'
Asked: 'Why can't one speak when one arrives here?' The master said: 'Mouth growing on the sole of the foot.'
Asked: 'Will the true body still appear in the world?' The master said: 'It will not appear in the world.' Asked: 'Then what about the true body?' The master said: 'The mouth of a glass bottle.'
Asked: 'What is the abbot's deepest place?' The master said: 'No need for a lock to shake at both ends.'
The master was inside the abbot's room (Buddhist term, referring to the abbot's room), and the monk asked from outside the window: 'Why can't I see the master's face even though we are so close?' The master said: 'The entire realm has never hidden it.' The monk told Xuefeng (Zen master's name) about this and asked: 'What is the meaning of 'The entire realm has never hidden it'?' Xuefeng said: 'What place is not Shishuang (Zen master's name)?' The master heard this and said: 'What is this old man so anxious about?' Xuefeng heard this and said: 'This old monk is at fault.'
(Dongchan Qiyun (Zen master's name) said: 'Does Xuefeng understand Shishuang's meaning, or does he not understand Shishuang's meaning? If he understands, why did he say 'so anxious'? If he does not understand, how could Xuefeng not understand? However, the Dharma is not different, but because the lineage is different, there are differences in understanding. He said 'The entire realm has never hidden it,' one must have studied it before to understand. Random talk is not allowed.')
Chancellor Pei
公來。師拈起裴笏問。在天子手中為圭。在官人手中為笏。在老僧手中。且道喚作甚麼。裴無對。師乃留下笏 示眾。初機未覯大事。先須識取頭。其尾自至。疏山仁便問。如何是頭。師曰。直須知有。曰如何是尾。師曰。盡卻今時。曰有頭無尾時如何。師曰。吐得黃金堪作甚麼。曰有尾無頭時如何。師曰。猶有依倚在。曰直得頭尾相稱時如何。師曰。渠不作個解會。亦未許渠在 僧辭。師問。船去陸去。曰遇船即船。遇陸即陸。師曰。我道半途稍難。僧無對 問三千里外。遠聞石霜有個不顧。師曰是。曰祇如萬象歷然。是顧不顧。師曰。我道不驚眾。曰不驚眾。是與萬象合。如何是不顧。師曰。遍界不曾藏 問如何是祖師西來意。師乃咬齒示之。僧不會。后問九峰曰。先師咬齒意旨如何。峰曰。我寧可截舌。不犯國諱。又問云蓋。蓋曰。我與先師。有甚麼冤仇 問僧。近離甚處。曰審道。師于面前畫一畫曰。汝刺腳與么來。還審得這個么。曰審不得。師曰。汝衲衣與么厚。為甚卻審這個不得。曰某甲衲衣雖厚。爭奈審這個不得。師曰。與么則七佛出世。也救你不得。曰說甚七佛。千佛出世。也救某甲不得。師曰。太懵懂生。曰爭奈聻。師曰。參堂去。僧曰。喏喏 問童子不坐白雲床時如何。師曰。不打水魚自驚。洞
山問。向前一個童子。甚了事。如今向甚處去也。師曰。火焰上泊不得。卻歸清涼世界去也 問佛性如虛空。是否。師曰。臥時即有。坐時即無 問忘收一足時如何。師曰。不共汝同盤 問風生浪起時如何。師曰。湖南城裡太煞鬧。有人不肯過江西 問如何是佛法大意。師曰。落花隨水去。曰意旨如何。師曰。修竹引風來 問如何是塵劫來事。師曰。冬天則有。夏天則無 師頌洞山五位王子。誕生曰。天然貴胤本非功。德合乾坤育勢隆。始末一朝無雜種。分宮六宅不他宗。上和下睦陰陽順。共氣連枝器量同。欲識誕生王子父。鶴衝霄漢出銀籠。朝生曰。苦學論情世莫群。出來凡事已超倫。詩成五字在冬雪。筆落分毫四海云。萬卷積功彰聖代。一心忠孝輔明君。鹽梅不是生知得。金榜何勞顯至勛。末生曰。久棲巖谷用功夫。草榻柴扉守志孤。十載見聞心自委。一身冬夏衣縑無。澄凝含笑三秋思。清苦高名上哲圖。業就高科酬志極。比來臣相不當途。化生曰。傍分帝位為傳持。萬里山河佈政威。紅影日輪凝地獄。碧油風冷暑炎時。高低豈廢尊卑奉。五褲蘇途遠近知。妙印手持煙塞靜。當陽那肯露纖機。內生曰。九重密處復何宣。掛弊由來顯妙傳。祇奉一人天地貴。從他諸道自分權。紫羅帳合君臣隔。黃閣簾垂禁制全。為汝
{ "translations": [ "現代漢語譯本：", "僧人問道：『請問，（您）之前跟隨一位童子，所為何事？如今又將去往何處？』", "禪師回答：『（我）無法在火焰上停留，所以要回到清涼世界去。』（清涼世界：指遠離煩惱，清凈自在的境界）", "僧人問道：『佛性（Buddha-nature）如同虛空一般，是這樣嗎？』（佛性：指一切眾生本自具有的成佛的可能性）", "禪師回答：『睡覺的時候就有，坐禪的時候就沒有。』", "僧人問道：『忘記收回一隻腳的時候，該怎麼辦？』", "禪師回答：『我不和你同在一個盤子里吃飯。』", "僧人問道：『風起浪涌的時候，該怎麼辦？』", "禪師回答：『湖南城裡非常熱鬧，有人不願意過江西。』", "僧人問道：『什麼是佛法（Dharma）的大意？』（佛法：指佛教的教義和修行方法）", "禪師回答：『落花隨著流水而去。』", "僧人問道：『（這句回答的）意旨是什麼？』", "禪師回答：『修長的竹子引來清風。』", "僧人問道：『什麼是塵劫（kalpa）以來的事情？』（塵劫：極長的時間單位，形容時間久遠）", "禪師回答：『冬天有，夏天沒有。』", "禪師作頌，讚揚洞山五位王子（Five ranks of Tozan）：", "誕生：『天然的尊貴血統本來就不是靠功勞得來的，德行與天地相合，孕育著興盛的勢頭。從始至終都沒有混雜的血統，分宮六宅，不屬於其他宗派。上下和睦，陰陽調順，共同的氣息連線著枝幹，器宇度量相同。想要知道誕生王子的父親是誰嗎？是那衝上雲霄的鶴，從銀色的籠子里飛出。』", "朝生：『苦心學習，論說情理，世上沒有人能比得上。出來做事，一切都超越了常人。詩寫成五個字，如同冬天的雪花，筆尖落下，如同四海的雲彩。積累萬千功德，彰顯聖明的時代，一心忠誠孝順，輔佐英明的君主。鹽梅的滋味不是天生就知道的，金榜題名又何須顯揚至高的功勛。』", "末生：『長久地居住在巖谷之中，勤奮地用功，在簡陋的草床上，柴門前，堅守著自己的志向。十年來所見所聞，內心都清楚明白，一年四季都穿著粗糙的絲綢衣服。澄澈寧靜，含著微笑，思索著秋天的景色，清貧刻苦，高尚的名聲被有智慧的人所稱讚。事業成就，考中高科，酬謝自己的志向，與那些靠裙帶關係上位的臣相不一樣。』", "化生：『從帝王的位置上分出一部分來傳承，在萬里山河中施行政治威嚴。紅色的光影，太陽的輪廓，凝聚在地獄，碧綠的油脂，涼爽的風，在炎熱的夏天吹拂。高低貴賤，豈能廢棄尊卑的禮儀，五褲的道路，遠近都知道。手中拿著奇妙的印章，煙塵瀰漫的邊塞也變得安靜，在當陽（Dongyang）之處，哪裡肯輕易顯露細微的玄機。』（當陽：比喻光明正大，毫不隱瞞）", "內生：『在深宮之中，還有什麼需要宣揚的呢？掛著破舊的簾子，本來就是爲了顯揚微妙的傳承。只是侍奉一位天地間最尊貴的人，任憑其他的道路各自劃分權力。紫色的羅帳合攏，君臣之間有所隔離，黃色的簾子垂下，宮廷的禁制森嚴。爲了你……』", "", "english_translations": [ "English version:", "A monk asked: 'May I ask, what did you do when you followed a young boy before? And where are you going now?'", "The Zen master replied: 'I cannot stay on the flames, so I am going back to the cool and clear world.' (Cool and clear world: refers to a state of being away from troubles, pure and free)", "A monk asked: 'Is Buddha-nature (Buddha-nature: the potential for all beings to achieve Buddhahood) like the void?'", "The Zen master replied: 'It exists when sleeping, but not when sitting in meditation.'", "A monk asked: 'What should be done when one forgets to retract one's foot?'", "The Zen master replied: 'I do not eat with you from the same plate.'", "A monk asked: 'What should be done when the wind rises and the waves surge?'", "The Zen master replied: 'It is very lively in the city of Hunan, and some people are unwilling to cross Jiangxi.'", "A monk asked: 'What is the great meaning of the Dharma (Dharma: Buddhist teachings and practices)?'", "The Zen master replied: 'Falling flowers follow the flowing water.'", "The monk asked: 'What is the meaning of this answer?'", "The Zen master replied: 'Slender bamboos invite the breeze.'", "A monk asked: 'What are the events since the kalpa (kalpa: an extremely long period of time, used to describe the remoteness of time) of dust?'", "The Zen master replied: 'They exist in winter, but not in summer.'", "The Zen master composed a verse praising the Five Ranks of Tozan (Five ranks of Tozan):", "Birth: 'The natural noble lineage is not obtained by merit, virtue matches heaven and earth, nurturing a prosperous momentum. From beginning to end, there is no mixed blood, dividing palaces and six houses, not belonging to other sects. The upper and lower are harmonious, yin and yang are in harmony, the common breath connects the branches, and the capacity is the same. Do you want to know who the father of the born prince is? It is the crane that soars into the sky, flying out of the silver cage.'", "Morning Birth: 'Studying diligently and discussing emotions, no one in the world can compare. Coming out to do things, everything has surpassed ordinary people. The poem is written in five characters, like winter snowflakes, the tip of the pen falls, like clouds in the four seas. Accumulating thousands of merits, highlighting the enlightened era, wholeheartedly loyal and filial, assisting the wise monarch. The taste of salt plums is not known from birth, and why should the gold list be used to show the supreme merit.'", "Late Birth: 'Living in the rocky valleys for a long time, working hard, guarding one's aspirations on a simple grass bed and in front of a firewood door. What I have seen and heard in the past ten years is clear in my heart, and I wear rough silk clothes all year round. Clear and serene, with a smile, thinking about the scenery of autumn, poor and hardworking, and the noble reputation is praised by wise people. The career is accomplished, and the high science is rewarded to thank one's aspirations, unlike those ministers and prime ministers who rely on nepotism.'", "Transformation Birth: 'Dividing a part from the emperor's position to inherit, exercising political power in thousands of miles of mountains and rivers. The red shadow, the outline of the sun, condenses in the lower realm, the green oil, the cool wind, blows in the hot summer. How can the etiquette of high and low, noble and humble be abandoned, the road of five pants, known far and near. Holding the wonderful seal in hand, the smoky and dusty frontier becomes quiet, and where is it willing to easily reveal subtle mysteries in Dongyang (Dongyang: a metaphor for being open and upright, without concealment).'", "Inner Birth: 'What else needs to be proclaimed in the deep palace? Hanging old curtains is originally to highlight the subtle inheritance. Just serving one person who is the most noble in the world, let other roads divide their powers. The purple gauze tent is closed, and there is some separation between the monarch and his ministers, the yellow curtain hangs down, and the palace is strictly forbidden. For you...'" ] }
方隅宮屬戀。遂將黃葉止啼錢 師居石霜山。二十年間。學眾有長坐不臥。屹若株杌。天下謂之枯木眾 唐僖宗。聞師道譽。賜紫衣。師堅辭不受。文德戊申仲春朔。告寂。壽八十二。臘五十九。葬于院之西北隅。敕謚普會大師。塔曰見相。
潭州漸源仲興禪師
在道吾為侍者。因過茶與吾。吾提起盞曰。是邪是正。師叉手近前目視吾。吾曰。邪則總邪。正則總正。師曰。某甲不恁么道。吾曰。汝作么生。師奪盞子提起曰。是邪是正。吾曰。汝不虛為我侍者。師便禮拜 一日侍吾。往檀越家弔慰。師撫棺曰。生耶死耶。吾曰。生也不道。死也不道。師曰。為甚麼不道。吾曰。不道不道。歸至中路。師曰。和尚今日須與某甲道。若不道。打和尚去也。吾曰。打即任打。道即不道。師便打。吾歸院曰。汝宜離此去。恐知事得知不便。師乃禮辭。隱於村院。經三年後。聞童子念觀音經。至應以比丘身得度者。即現比丘身說法處。有省。遂焚香遙禮曰。信知先師遺言。終不虛發。自是我不會。卻怨先師。先師既沒。唯石霜是嫡嗣。必為證明。乃造石霜。霜見便問。離道吾后。到甚處來。師曰。祇在村院寄足。霜曰。前來打先師因緣。會也未。師起身進前曰。卻請和尚道一轉語。霜曰。不見道。生也不道。死也不道
【現代漢語翻譯】 現代漢語譯本 方隅宮屬戀。於是將黃葉當做止啼的錢。 仲興禪師住在石霜山二十年間，學眾中有長期打坐不睡覺的，像木樁一樣屹立不動，天下人稱他們為枯木眾。 唐僖宗（873-888）聽說仲興禪師的道譽，賜予紫衣，仲興禪師堅決推辭不接受。文德戊申年（888）仲春初一，仲興禪師圓寂，享年八十二歲，僧臘五十九年，葬在寺院的西北角。皇帝敕謚為普會大師，塔名為見相。 潭州漸源仲興禪師 仲興禪師在道吾禪師處做侍者。一次，仲興禪師遞茶給道吾禪師，道吾禪師拿起茶盞說：『是邪是正？』仲興禪師叉手走上前，眼睛看著道吾禪師。道吾禪師說：『邪就全部是邪，正就全部是正。』仲興禪師說：『我不是這樣說的。』道吾禪師說：『你怎麼樣說？』仲興禪師奪過茶盞舉起來說：『是邪是正？』道吾禪師說：『你沒有白做我的侍者。』仲興禪師便禮拜。 一天，仲興禪師侍奉道吾禪師去施主家弔唁。仲興禪師撫摸著棺材說：『是生還是死？』道吾禪師說：『說生也不對，說死也不對。』仲興禪師說：『為什麼不對？』道吾禪師說：『不對，不對。』 回去的路上，仲興禪師說：『和尚今天必須告訴我，如果不說，我就要打和尚了。』道吾禪師說：『打就任你打，說就是不能說。』仲興禪師就打了道吾禪師。道吾禪師回到寺院后說：『你應該離開這裡，恐怕被當家師知道了不方便。』仲興禪師於是告辭，隱居在村裡的寺院。 三年後，仲興禪師聽到童子唸誦觀音經，唸到『應以比丘身得度者，即現比丘身說法』處，有所領悟。於是焚香遙拜說：『相信先師的遺言，終究不會虛發，只是我不會意，反而埋怨先師。』先師已經去世，只有石霜禪師是嫡嗣，必定能為我證明。於是前往石霜山。石霜禪師見到仲興禪師便問：『離開道吾禪師后，到什麼地方去了？』仲興禪師說：『只是在村裡的寺院落腳。』石霜禪師說：『先前打先師的因緣，會了嗎？』仲興禪師起身向前說：『請和尚再說一句。』石霜禪師說：『不是說過了嗎，說生也不對，說死也不對。』
【English Translation】 English version The Fangyu Palace belongs to Lian. Then he used yellow leaves to stop children from crying, pretending it was money. Zen Master Zhongxing of Jianyuan, Tanzhou Zen Master Zhongxing lived in Shishuang Mountain for twenty years. Among the disciples, some sat in meditation for long periods without sleeping, standing as still as wooden stakes. People called them the 'Dry Wood Assembly'. Emperor Xizong of Tang (873-888) heard of Zen Master Zhongxing's virtuous reputation and bestowed a purple robe upon him, but Zen Master Zhongxing firmly declined to accept it. On the first day of the second month of the Wushen year (888) of the Wende era, Zen Master Zhongxing passed away. He was eighty-two years old, with fifty-nine years as a monk. He was buried in the northwest corner of the monastery. The emperor posthumously named him Great Master Puhui, and his pagoda was named Jianxiang. Zen Master Zhongxing served as an attendant to Zen Master Daowu. Once, Zen Master Zhongxing offered tea to Zen Master Daowu. Zen Master Daowu picked up the teacup and said, 'Is it evil or is it righteous?' Zen Master Zhongxing put his hands together and stepped forward, looking at Zen Master Daowu. Zen Master Daowu said, 'If it is evil, then it is all evil. If it is righteous, then it is all righteous.' Zen Master Zhongxing said, 'I don't say it like that.' Zen Master Daowu said, 'How do you say it?' Zen Master Zhongxing snatched the teacup and raised it, saying, 'Is it evil or is it righteous?' Zen Master Daowu said, 'You have not been my attendant in vain.' Zen Master Zhongxing then bowed. One day, Zen Master Zhongxing accompanied Zen Master Daowu to a benefactor's house to offer condolences. Zen Master Zhongxing stroked the coffin and said, 'Is it alive or is it dead?' Zen Master Daowu said, 'Saying it is alive is not right, and saying it is dead is not right.' Zen Master Zhongxing said, 'Why is it not right?' Zen Master Daowu said, 'Not right, not right.' On the way back, Zen Master Zhongxing said, 'Venerable Master must tell me today. If you don't tell me, I will beat you.' Zen Master Daowu said, 'Beat me if you want, but I will not tell you.' Zen Master Zhongxing then beat Zen Master Daowu. Zen Master Daowu returned to the monastery and said, 'You should leave here, lest the head monk finds out and it becomes inconvenient.' Zen Master Zhongxing then bid farewell and went into seclusion in a village monastery. Three years later, Zen Master Zhongxing heard a child reciting the Avalokitesvara Sutra, reciting the part 'Those who can be liberated by appearing as a Bhiksu (Buddhist monk), then he will appear as a Bhiksu to teach the Dharma', and he had an awakening. He then burned incense and bowed remotely, saying, 'I believe that the late master's words will not be spoken in vain. It is just that I did not understand, and instead blamed the late master.' Since the late master has passed away, only Zen Master Shishuang is the legitimate successor, and he will surely prove it for me.' He then went to Shishuang Mountain. When Zen Master Shishuang saw Zen Master Zhongxing, he asked, 'After leaving Zen Master Daowu, where did you go?' Zen Master Zhongxing said, 'I just stayed in a village monastery.' Zen Master Shishuang said, 'Have you understood the cause and condition of beating the late master before?' Zen Master Zhongxing stood up and stepped forward, saying, 'Please, Venerable Master, say another word.' Zen Master Shishuang said, 'Didn't I already say it? Saying it is alive is not right, and saying it is dead is not right.'
。師乃述在村院得底因緣。遂禮拜。石霜設齋懺悔。他日持鍬復到石霜。於法堂上。從東過西。從西過東。霜曰作么。師曰。覓先師靈骨。霜曰。洪波浩渺。白浪滔天。覓甚先師靈骨。師曰。正好著力。霜曰。這裡針劄。不入。著甚麼力。源持鍬肩上便出。(太原孚上座代云。先師靈骨猶在) 師后住漸源。一日在紙帳內坐。有僧來。撥開帳曰。不審。師以目視之。良久曰。會么。曰不會。師曰。七佛已前事。為甚麼不會。僧舉似石霜。霜曰。如人解射。箭不虛發 一日寶蓋約侄來訪。師便捲起簾子。在方丈內坐。約一見乃下卻簾。便歸客位。師令侍者傳語。長老遠來不易。猶隔津在。約擒住侍者與一掌。者曰。不用打某甲。有堂頭和尚在。約曰。為有堂頭老漢。所以打你。者回舉似師。師曰。猶隔津在。
淥清禪師
僧問。不落道吾機。請師道。師曰。庭前紅莧樹。生葉不生花。僧良久。師曰會么。曰不會。師曰。正是道吾機。因甚麼不會。僧禮拜。師打曰。須是老僧打你始得 問如何是無相。師曰。山青水綠 僧參。師以目視之。僧曰。是個機關。于某甲分上用不著。師彈指三下。僧繞禪床一匝。依位立。師曰。參堂去。僧始出。師便喝。僧卻以目視之。師曰。灼然用不著。
云巖晟禪師法嗣
【現代漢語翻譯】 現代漢語譯本： 師父於是講述了在村院中得到的因緣，於是禮拜。石霜（寺名）設齋飯懺悔。之後一天拿著鍬又來到石霜（寺名），在法堂上，從東邊走到西邊，從西邊走到東邊。石霜（寺名）問：『作什麼？』師父說：『尋找先師的靈骨。』石霜（寺名）說：『洪波浩渺，白浪滔天，尋找什麼先師的靈骨？』師父說：『正好著力。』石霜（寺名）說：『這裡針都扎不進去，用什麼力？』源（人名）把鍬扛在肩上就出去了。（太原孚上座代替他說：『先師的靈骨還在。』）師父後來住在漸源（地名）。一天在紙帳內坐著，有僧人來，撥開帳子說：『不審。』師父用眼睛看著他，良久說：『會么？』僧人說不會。師父說：『七佛（過去七位佛）以前的事，為什麼不會？』僧人把這件事告訴石霜（寺名），石霜（寺名）說：『如人解射，箭不虛發。』一天寶蓋約侄來拜訪，師父便捲起簾子，在方丈內坐著。約（人名）一見就放下簾子，便回到客位。師父令侍者傳話說：『長老遠來不易，猶隔津在。』約（人名）擒住侍者給了一掌。侍者說：『不用打我，有堂頭和尚在。』約（人名）說：『因為有堂頭老漢，所以打你。』侍者回去告訴師父，師父說：『猶隔津在。』
淥清禪師
僧人問：『不落道吾（人名）機，請師父道。』師父說：『庭前紅莧樹，生葉不生花。』僧人良久不語。師父說：『會么？』僧人說不會。師父說：『正是道吾（人名）機，為什麼不會？』僧人禮拜。師父打他說：『須是老僧打你才行。』問：『如何是無相？』師父說：『山青水綠。』僧人蔘拜。師父用眼睛看著他。僧人說：『是個機關，於我分上用不著。』師父彈指三下。僧人繞禪床一圈，依位站立。師父說：『參堂去。』僧人剛要出去，師父便喝斥。僧人卻用眼睛看著他。師父說：『灼然用不著。』
云巖晟禪師法嗣
【English Translation】 English version: The master then recounted the circumstances of his enlightenment at the village temple, and bowed in gratitude. Shishuang (name of a temple) prepared a vegetarian feast and repented. The next day, he came to Shishuang (name of a temple) again with a shovel, walking from east to west and then from west to east in the Dharma hall. Shishuang (name of a temple) asked, 'What are you doing?' The master said, 'I am searching for the spiritual bones of the late master.' Shishuang (name of a temple) said, 'The vast waves are boundless, and the white waves surge to the sky. What spiritual bones of the late master are you looking for?' The master said, 'This is exactly where effort should be applied.' Shishuang (name of a temple) said, 'A needle cannot even penetrate here. What effort can be applied?' Yuan (name of a person) shouldered the shovel and left. (The Venerable Fushang of Taiyuan said on his behalf, 'The spiritual bones of the late master are still here.') Later, the master resided at Jianyuan (name of a place). One day, he was sitting inside a paper tent when a monk came, opened the tent, and said, 'I am not clear.' The master looked at him for a long time and said, 'Do you understand?' The monk said he did not. The master said, 'Why don't you understand the matter before the Seven Buddhas (the seven Buddhas of the past)?' The monk told Shishuang (name of a temple) about this, and Shishuang (name of a temple) said, 'It is like a person who knows how to shoot; the arrow never misses.' One day, Baogai Yuezhi came to visit. The master immediately rolled up the curtain and sat in the abbot's room. As soon as Yue (name of a person) saw him, he lowered the curtain and returned to the guest seat. The master ordered the attendant to convey the message, 'It is not easy for the elder to come from afar; he is still separated by the ferry.' Yue (name of a person) grabbed the attendant and slapped him. The attendant said, 'There is no need to hit me; there is the abbot in charge.' Yue (name of a person) said, 'Because there is the old abbot in charge, that's why I hit you.' The attendant returned and told the master, and the master said, 'Still separated by the ferry.'
Chan Master Luqing
A monk asked, 'Not falling into Daowu's (name of a person) trap, please tell me, Master.' The master said, 'The red amaranth tree in front of the courtyard grows leaves but does not bloom flowers.' The monk was silent for a long time. The master said, 'Do you understand?' The monk said he did not. The master said, 'This is exactly Daowu's (name of a person) trap. Why don't you understand?' The monk bowed. The master hit him and said, 'It must be the old monk who hits you to make you understand.' Asked, 'What is non-form?' The master said, 'Green mountains and green waters.' A monk paid respects. The master looked at him. The monk said, 'It is a mechanism, and it is useless to me.' The master snapped his fingers three times. The monk circled the meditation bed once and stood in his place. The master said, 'Go to the meditation hall.' As soon as the monk was about to leave, the master shouted. The monk looked at him. The master said, 'Indeed useless.'
A successor of Chan Master Yunyan Sheng
𣵠州杏山鑒洪禪師
臨濟問。如何是露地白牛。師曰吽吽。濟曰。啞卻杏山口。師曰。老兄作么生。濟曰。這畜生。師便休。示滅后茶毗。收五色舍利。建塔。
潭州神山僧密禪師
師在南泉打羅次。泉問。作甚麼。師曰打羅。曰手打腳打。師曰。卻請和尚道。泉曰。分明記取。向後遇明眼作家。但恁么舉似 師與洞山渡水。山曰。莫錯下腳。師曰。錯即過不得也。山曰。不錯底事作么生。師曰。共長老過水 一日與洞山鋤茶園。山擲下钁頭曰。我今日一點氣力也無。師曰。若無氣力。爭解恁么道。山曰。汝將謂有氣力底是那。師休去 裴大夫問僧。供養佛。佛還吃否。僧曰。如大夫祭家神。大夫舉似云巖。巖曰。這僧未出家在。曰和尚又如何。巖曰。有幾般飯食。但一時下來。巖卻問師。一時下來。又作么生。師曰。合取缽盂。巖肯之 問一地不見二地時如何。師曰。汝莫錯否。汝是何地 問生死事乞師一言。師曰。汝何時死去來。曰某甲不會。請師說。師曰。不會。須死一場始得 師與洞山行次。忽見白兔躍出。師曰。俊哉。大似白衣拜相。洞曰。老老大大。作這個話說。師曰。你作么生。洞曰。積代簪纓。暫時落魄 師把針次。洞山問曰。作甚麼。師曰。把針。洞曰把針事作么生。
【現代漢語翻譯】 現代漢語譯本 𣵠州杏山鑒洪禪師
臨濟（佛教禪宗大師）問道：『什麼是露地白牛（比喻顯露本性的事物）？』 鑒洪禪師說：『吽吽（牛叫聲）。』 臨濟說：『你這是要堵住杏山的嘴嗎？』 鑒洪禪師說：『老兄你怎麼樣呢？』 臨濟說：『你這畜生！』 鑒洪禪師便不再作答。圓寂火化后，得到五色舍利（佛教聖物），於是建塔供奉。
潭州神山僧密禪師
僧密禪師在南泉（地名）打羅（樂器）時，南泉禪師問道：『你在做什麼？』 僧密禪師說：『打羅。』 南泉禪師說：『是手在打，還是腳在打？』 僧密禪師說：『請和尚（對僧人的尊稱）來說說看。』 南泉禪師說：『分明地記住，以後遇到明眼的修行人，就這樣告訴他。』 僧密禪師與洞山（佛教禪宗大師）一起渡水，洞山禪師說：『不要走錯了路。』 僧密禪師說：『走錯了就過不去了。』 洞山禪師說：『不錯又該如何呢？』 僧密禪師說：『與長老（對年長僧人的尊稱）一起過水。』 一天，僧密禪師與洞山禪師一起在茶園鋤草，洞山禪師放下鋤頭說：『我今天一點力氣也沒有了。』 僧密禪師說：『如果沒有力氣，怎麼會這麼說呢？』 洞山禪師說：『你認為有氣力的是什麼？』 僧密禪師不再作答。 裴大夫問僧人：『供養佛（佛教創始人），佛會吃嗎？』 僧人回答說：『就像大夫您祭祀家神一樣。』 裴大夫將此事告訴云巖禪師，云巖禪師說：『這僧人還沒出家吧。』 裴大夫問：『和尚您又怎麼說呢？』 云巖禪師說：『有多少種飯食，就一時都端上來。』 云巖禪師反問僧密禪師：『一時都端上來，又該如何呢？』 僧密禪師說：『把缽盂（僧人食器）收起來。』 云巖禪師認可了他的回答。 有人問：『在一地看不見二地時，如何是好？』 僧密禪師說：『你沒弄錯吧？你是什麼地？』 有人問：『生死大事，請禪師說一句。』 僧密禪師說：『你什麼時候死過又來？』 那人說：『我不會，請禪師說說。』 僧密禪師說：『不會，就必須死一次才能明白。』 僧密禪師與洞山禪師一起行走時，忽然看見一隻白兔跳出來。僧密禪師說：『真俊啊！很像白衣拜相（比喻突然顯貴）。』 洞山禪師說：『老老大大，說這種話。』 僧密禪師說：『你怎麼樣呢？』 洞山禪師說：『積代簪纓（世代為官），暫時落魄（失意）。』 僧密禪師正在穿針，洞山禪師問道：『在做什麼？』 僧密禪師說：『穿針。』 洞山禪師問：『穿針這件事怎麼樣？』
【English Translation】 English version 𣵠州杏山鑒洪禪師 (Xing Shan Jianhong Zen Master of 𣵠zhou)
Linji (a master of Chan Buddhism) asked: 'What is a white ox in the open?' The Master said: 'Hoom hoom (the sound of an ox).' Linji said: 'Are you trying to shut the mouth of Xing Shan?' The Master said: 'What about you, brother?' Linji said: 'This beast!' Then the Master stopped answering. After his death and cremation, five-colored sariras (Buddhist relics) were found, and a pagoda was built to enshrine them.
潭州神山僧密禪師 (Sengmi Zen Master of Shenshan, Tanzhou)
Once, when the Master was playing the gong at Nanquan (a place name), Zen Master Nanquan asked: 'What are you doing?' The Master said: 'Playing the gong.' Nanquan said: 'Are the hands playing, or the feet playing?' The Master said: 'Please, Master, tell me.' Nanquan said: 'Remember this clearly. In the future, when you meet a clear-eyed practitioner, just tell him this.' The Master and Dongshan (a master of Chan Buddhism) were crossing a river. Dongshan said: 'Don't misstep.' The Master said: 'If I misstep, I won't be able to cross.' Dongshan said: 'What about not misstepping?' The Master said: 'Crossing the river with the Elder (a respectful term for an older monk).' One day, the Master and Dongshan were hoeing in the tea garden. Dongshan threw down his hoe and said: 'I have no strength at all today.' The Master said: 'If you have no strength, how can you say that?' Dongshan said: 'What do you think has strength?' The Master stopped answering. Prefect Pei asked a monk: 'If we make offerings to the Buddha (the founder of Buddhism), will the Buddha eat?' The monk replied: 'It's like when you, Prefect, make offerings to your household gods.' Prefect Pei told this to Zen Master Yunyan. Yunyan said: 'This monk hasn't left home yet.' The Prefect asked: 'What would you say, Master?' Yunyan said: 'However many kinds of food there are, just bring them all at once.' Yunyan then asked the Master: 'If they are all brought at once, what then?' The Master said: 'Put away the alms bowl (a monk's eating utensil).' Yunyan acknowledged his answer. Someone asked: 'When one ground cannot see the second ground, what is it like?' The Master said: 'Are you mistaken? What ground are you?' Someone asked: 'Please, Master, say a word about the matter of life and death.' The Master said: 'When did you die and come back?' The person said: 'I don't understand. Please, Master, explain.' The Master said: 'If you don't understand, you must die once to understand.' The Master and Dongshan were walking when they suddenly saw a white rabbit jump out. The Master said: 'How handsome! It's just like a commoner being appointed as a minister (a metaphor for sudden prominence).' Dongshan said: 'You're old and still saying such things.' The Master said: 'What about you?' Dongshan said: 'Generations of officials, temporarily down on their luck.' The Master was threading a needle when Dongshan asked: 'What are you doing?' The Master said: 'Threading a needle.' Dongshan asked: 'What about the matter of threading a needle?'
師曰。針針相似。洞曰。二十年同行。作這個語話。師曰。長老又作么生。洞曰。如大地火發 師問洞山。智識所通莫不游踐。徑截處乞師一言。洞曰。師伯意何得取功。師因斯頓覺。下語非常 后與洞山。過獨木橋。洞先過了。拈起木橋曰。過來。師喚價阇黎。洞乃放下橋木。
幽溪和尚
僧問。大用現前。不存軌則時如何。師起身繞禪床。一匝而坐。僧擬進語。師與一蹋。僧歸位而立。師曰。汝恁么我不恁么。汝不恁么我卻恁么。僧再擬進語。師又與一蹋曰。三十年後。吾道大行 問如何是祖師禪。師曰。泥牛步步出人前 問處處該不得時如何。師曰。夜半石人無影像。縱橫不辨往來源。
船子誠禪師法嗣
澧州夾山善會禪師
廣州廖氏子。幼歲出家。依年受戒。聽習經論。該練三學。出住潤州鶴林。因道吾勸發。往見船子。由是師資道契。(語見船子章)恭稟遺命。遁世忘機。尋以學者交湊。廬室星布。曉夕參依。咸通庚寅。眾請開法夾山 上堂。有祖以來。時人錯會。相承至今。以佛祖言句。為人師範。如此卻成狂人無智人去。他祇指示汝。無法本是道。道無一法。無佛可成。無道可得。無法可取。無法可舍。所以老僧道。目前無法。意在目前。他不是目前法。若向佛祖邊學
【現代漢語翻譯】 現代漢語譯本 師父說：『（你們的見解）針針相似。』洞山（洞山良價禪師）說：『（我們）二十年同行。』（你）說這個話（是什麼意思）？師父說：『長老（你）又作何解釋？』洞山說：『如大地火發。』 師父問洞山（洞山良價禪師）：『智識所通之處，莫不遊歷踐行，在最直接的路徑上，請老師（你）說一句（點破）。』洞山說：『師伯（你）的意圖為何要取功（追求功效）？』師父因此頓悟，說出的話非常（不同尋常）。 後來與洞山（洞山良價禪師）一起過獨木橋，洞山先過去了，拿起木橋說：『過來。』師父叫（洞山）價阇黎（對洞山良價禪師的尊稱）。洞山於是放下橋木。
幽溪和尚
有僧人問：『大用現前，不拘泥於規則時，如何是好？』師父起身繞禪床一圈而坐。僧人想要進一步說話，師父踢了他一腳。僧人回到原位站立。師父說：『你這樣，我不這樣；你不這樣，我卻這樣。』僧人再次想要進一步說話，師父又踢了他一腳說：『三十年後，我的道將會大行於世。』 問：『如何是祖師禪？』師父說：『泥牛步步出人前。』 問：『處處都無法契合時，如何是好？』師父說：『夜半石人無影像，縱橫不辨往來源。』
船子誠禪師法嗣
澧州夾山善會禪師
（夾山善會禪師是）廣州廖氏之子，年幼時出家，按年齡受戒，聽習經論，精通戒、定、慧三學。出任潤州鶴林寺住持，因道吾（道吾圓智禪師）勸導啓發，前去拜見船子（船子德誠禪師），由此師徒之間道義相合。（相關話語見船子德誠禪師章節）恭敬地遵從船子（船子德誠禪師）的遺命，遁世忘機。不久因為前來求學的人聚集，茅廬禪房星羅棋佈，早晚都來參拜依止。咸通庚寅年（870年），眾人請（夾山善會禪師）在夾山開法。 （夾山善會禪師）上堂說法，說：『自從有祖師以來，世人錯誤理解，相互承襲至今，把佛祖的言語作為爲人師表的準則。這樣反而成了狂人，沒有智慧的人。他們只是指示你，無法的根本就是道，道沒有一法。沒有佛可以成，沒有道可以得，沒有法可以取，沒有法可以舍。所以老僧我說，目前沒有法，意念就在目前。他不是目前的法。如果向佛祖那裡學習，』
【English Translation】 English version The master said, 'Needle to needle, they are similar.' Dongshan (Zen master Dongshan Liangjie) said, 'We have been together for twenty years.' What does this statement mean? The master said, 'What is the elder's (your) explanation?' Dongshan said, 'Like a great fire erupting from the earth.' The master asked Dongshan (Zen master Dongshan Liangjie), 'Wherever knowledge can reach, one must travel and practice. On the most direct path, I beg the teacher (you) for a word (to enlighten me).' Dongshan said, 'Why does the master (you) seek merit (pursue effectiveness) in his intention?' The master had a sudden awakening because of this, and the words he spoke were extraordinary (unusual). Later, he crossed a single-plank bridge with Dongshan (Zen master Dongshan Liangjie). Dongshan crossed first, picked up the wooden bridge, and said, 'Come over.' The master called (Dongshan) 'Jialuo Li' (a respectful term for Zen master Dongshan Liangjie). Dongshan then put down the bridge.
Monk Youxi
A monk asked, 'When great function manifests, and one is not bound by rules, what is to be done?' The master got up, circled the meditation bed once, and sat down. The monk wanted to speak further, but the master kicked him. The monk returned to his position and stood. The master said, 'You are like this, I am not like this; you are not like this, but I am like this.' The monk wanted to speak further again, but the master kicked him again and said, 'Thirty years from now, my way will greatly prevail in the world.' Asked, 'What is Zen of the Patriarchs?' The master said, 'A mud ox steps out in front of people step by step.' Asked, 'What is to be done when one cannot fit in anywhere?' The master said, 'A stone man has no shadow in the middle of the night, and one cannot distinguish the source of coming and going.'
Dharma successor of Zen Master Chuanzi Cheng
Zen Master Jiashan Shanhui of Lizhou
(Zen Master Jiashan Shanhui was) the son of the Liao family of Guangzhou. He became a monk at a young age, received precepts according to his age, listened to and studied scriptures and treatises, and was proficient in the three studies of precepts, concentration, and wisdom. He became the abbot of Helin Temple in Runzhou. Because of the encouragement and inspiration of Daowu (Zen Master Daowu Yuanzhi), he went to see Chuanzi (Zen Master Chuanzi Decheng), and from this, the teacher and disciple were in harmony in the Way. (Related words are in the chapter of Zen Master Chuanzi Decheng) He respectfully followed the will of Chuanzi (Zen Master Chuanzi Decheng) and lived in seclusion, forgetting opportunities. Soon, because people came to study and gathered, thatched huts and meditation rooms were scattered like stars, and they came to pay homage and rely on him morning and evening. In the year Gengyin of Xiantong (870 AD), the people invited (Zen Master Jiashan Shanhui) to open the Dharma at Jiashan. (Zen Master Jiashan Shanhui) ascended the hall to preach, saying: 'Since there have been patriarchs, people have misunderstood and inherited each other to this day, taking the words of the Buddhas and patriarchs as the standard for being a teacher. This has instead become madmen, people without wisdom. They are only pointing you out, the root of no-dharma is the Dao, and the Dao has no dharma. There is no Buddha to be attained, no Dao to be obtained, no dharma to be taken, and no dharma to be abandoned. Therefore, I, the old monk, say that there is no dharma at present, and the intention is in the present. He is not the dharma of the present. If you learn from the Buddhas and patriarchs,'
。此人未具眼在。何故。皆屬所依。不得自在。本祇為生死茫茫。識性無自由分。千里萬里。求善知識。須具正眼。求脫虛謬之見。定取目前生死。為復實有。為復實無。若有人定得。許汝出頭。上根之人言下明道。中下根器。波波浪走。何不向生死中定當取。何處更疑佛疑祖。替汝生死。有智人笑汝。汝若不會。更聽一頌。勞持生死法。唯向佛邊求。目前迷正理。撥火覓浮漚。僧問。從上立祖意教意。和尚為甚麼卻言無。師曰。三年不吃飯。目前無饑人。曰既是無饑人。某甲為甚麼不悟。師曰。祇為悟迷卻阇黎。復示偈曰。明明無悟法。悟法卻迷人。長舒兩腳睡。無偽亦無真 問十二分教及祖意。和尚為甚麼不許人問。師曰。是老僧坐具。曰和尚以何法示人。師曰。虛空無掛針之路。子虛徒捻線之功。又曰會么。曰不會。師曰。金粟之苗裔。舍利之真身。罔象之玄談。是野狐之窟宅 上堂。不知天曉。悟不由師龍門躍鱗。不墮漁人之手。但意不寄私緣。舌不親元旨。正好知音。此名俱生話。若向元旨疑去。賺殺阇黎。困魚止濼。鈍鳥棲蘆。雲水非阇黎。阇黎非雲水。老僧于雲水而得自在。阇黎又作么生 西川座主。罷講遍參。到襄州華嚴處。問曰。祖意教意。是同是別。嚴曰。如車兩輪。如鳥二翼。主曰。將為禪門
【現代漢語翻譯】 現代漢語譯本：這個人沒有真正的見地。為什麼呢？因為他們的一切都依賴於外在，不能自主。原本只是爲了擺脫生死的茫茫困境，但他們的識性卻無法獲得自由。不遠千里萬里，去尋求善知識，卻需要具備真正的眼光，才能擺脫虛假的見解。要確定眼前的生死，究竟是真實存在，還是根本不存在。如果有人能夠確定這一點，我才允許你出人頭地。對於上等根器的人來說，一聽就能明白道理。而對於中下等根器的人來說，只能隨波逐流。為什麼不在生死中確定自己的方向呢？又何必懷疑佛，懷疑祖師，來替你解決生死問題呢？有智慧的人會嘲笑你。如果你還不明白，再聽一首偈語：『徒勞地執著于生死之法，只向佛那裡尋求。眼前迷惑于正確的道理，如同在撥開火焰尋找水泡。』有僧人問：『從上代祖師所立的意和教義，和尚您為什麼卻說沒有呢？』師父說：『三年不吃飯，眼前就沒有飢餓的人。』僧人說：『既然沒有飢餓的人，為什麼我卻不能領悟呢？』師父說：『正因為你想要領悟，反而迷惑了你。』又作偈語開示說：『明明沒有可以領悟的法，想要領悟法反而會迷惑人。舒展開雙腿安睡，沒有虛偽也沒有真實。』有人問：『十二分教（佛教經典分類，將佛陀的教法分為十二類）以及祖師的意旨，和尚您為什麼不允許人問呢？』師父說：『這是老僧的坐具。』僧人問：『和尚您用什麼法來開示人呢？』師父說：『虛空中沒有可以掛針的路，你徒勞地捻線也沒有用。』又問：『明白了嗎？』僧人說：『不明白。』師父說：『金粟如來（過去七佛之一，又稱拘留孫佛）的後代，舍利弗（釋迦摩尼十大弟子之一，以智慧著稱）的真身，罔象（傳說中的一種精怪）的玄妙談論，都是野狐的巢穴。』上堂說法時說：『不知道天亮，領悟不由老師，如同龍門的魚躍龍門，不會落入漁夫的手中。只要心意不寄託于私人的緣分，口舌不親近根本的旨意，正好可以找到知音。這叫做俱生話（與生俱來的話）。如果向根本的旨意去懷疑，就會被迷惑。如同困在水洼里的魚，棲息在蘆葦上的笨鳥。雲水不是你，你也不是雲水。老僧在雲水中得到自在，你又怎麼樣呢？』西川的一位座主（精通佛經的僧人），停止講經后四處參訪，到了襄州華嚴處，問道：『祖師的意旨和教義，是相同還是不同？』華嚴回答說：『如同車的兩個輪子，如同鳥的兩隻翅膀。』座主說：『我以為禪門 English version: This person lacks true insight. Why? Because everything they have relies on external factors, and they cannot be independent. Originally, it was just to escape the vastness of birth and death, but their consciousness cannot obtain freedom. Traveling thousands of miles to seek a good teacher, one must possess true vision to escape false views. One must determine whether the birth and death before one's eyes are truly existent or fundamentally non-existent. If someone can determine this, I will allow you to stand out. For those with superior faculties, they understand the truth upon hearing it. But for those with average or inferior faculties, they can only drift along with the waves. Why not determine your direction in birth and death? Why doubt the Buddha or the Patriarchs to solve the problem of birth and death for you? Wise people will laugh at you. If you still don't understand, listen to another verse: 'Laboriously clinging to the methods of birth and death, only seeking from the Buddha. Confused by the correct principles before your eyes, like searching for bubbles by stirring the fire.' A monk asked, 'The intention and teachings established by the ancestral masters, why does the abbot say they are not there?' The master said, 'If you don't eat for three years, there will be no hungry person before your eyes.' The monk said, 'Since there is no hungry person, why can't I realize it?' The master said, 'Precisely because you want to realize it, you are confused.' He then composed a verse to instruct: 'Clearly there is no method to realize, wanting to realize the method confuses people. Stretching out both legs to sleep, there is neither falsehood nor truth.' Someone asked, 'The twelve divisions of teachings (Dharmas taught by the Buddha categorized into twelve types) and the Patriarch's intention, why doesn't the abbot allow people to ask about them?' The master said, 'This is the old monk's sitting cloth.' The monk asked, 'What Dharma does the abbot use to instruct people?' The master said, 'In emptiness, there is no path to hang a needle, your effort to twist the thread is in vain.' He then asked, 'Do you understand?' The monk said, 'I don't understand.' The master said, 'The descendants of Golden粟 Buddha (one of the past seven Buddhas, also known as Krakucchanda Buddha), the true body of Sariputra (one of the ten great disciples of Shakyamuni Buddha, known for his wisdom), the mysterious talks of Wangxiang (a legendary spirit), are all the dens of wild foxes.' During the Dharma talk, he said, 'Not knowing when dawn will break, enlightenment does not depend on a teacher, like a fish leaping over the Dragon Gate, it will not fall into the hands of fishermen. As long as the mind does not rely on personal affinities, and the tongue does not cling to the fundamental meaning, it is good to find a kindred spirit. This is called co-arising speech (speech that arises naturally). If you doubt the fundamental meaning, you will be deceived. Like a fish trapped in a puddle, a dull bird perching on a reed. Clouds and water are not you, and you are not clouds and water. The old monk finds freedom in clouds and water, what about you?' A lecturer (a monk proficient in Buddhist scriptures) from Xichuan, after stopping his lectures, visited various places. He arrived at Huayan's place in Xiangzhou and asked, 'Are the Patriarch's intention and the teachings the same or different?' Huayan replied, 'Like the two wheels of a cart, like the two wings of a bird.' The lecturer said, 'I thought the Chan school
【English Translation】 English version: This person lacks true insight. Why? Because everything they have relies on external factors, and they cannot be independent. Originally, it was just to escape the vastness of birth and death, but their consciousness cannot obtain freedom. Traveling thousands of miles to seek a good teacher, one must possess true vision to escape false views. One must determine whether the birth and death before one's eyes are truly existent or fundamentally non-existent. If someone can determine this, I will allow you to stand out. For those with superior faculties, they understand the truth upon hearing it. But for those with average or inferior faculties, they can only drift along with the waves. Why not determine your direction in birth and death? Why doubt the Buddha or the Patriarchs to solve the problem of birth and death for you? Wise people will laugh at you. If you still don't understand, listen to another verse: 'Laboriously clinging to the methods of birth and death, only seeking from the Buddha. Confused by the correct principles before your eyes, like searching for bubbles by stirring the fire.' A monk asked, 'The intention and teachings established by the ancestral masters, why does the abbot say they are not there?' The master said, 'If you don't eat for three years, there will be no hungry person before your eyes.' The monk said, 'Since there is no hungry person, why can't I realize it?' The master said, 'Precisely because you want to realize it, you are confused.' He then composed a verse to instruct: 'Clearly there is no method to realize, wanting to realize the method confuses people. Stretching out both legs to sleep, there is neither falsehood nor truth.' Someone asked, 'The twelve divisions of teachings (Dharmas taught by the Buddha categorized into twelve types) and the Patriarch's intention, why doesn't the abbot allow people to ask about them?' The master said, 'This is the old monk's sitting cloth.' The monk asked, 'What Dharma does the abbot use to instruct people?' The master said, 'In emptiness, there is no path to hang a needle, your effort to twist the thread is in vain.' He then asked, 'Do you understand?' The monk said, 'I don't understand.' The master said, 'The descendants of Golden粟 Buddha (one of the past seven Buddhas, also known as Krakucchanda Buddha), the true body of Sariputra (one of the ten great disciples of Shakyamuni Buddha, known for his wisdom), the mysterious talks of Wangxiang (a legendary spirit), are all the dens of wild foxes.' During the Dharma talk, he said, 'Not knowing when dawn will break, enlightenment does not depend on a teacher, like a fish leaping over the Dragon Gate, it will not fall into the hands of fishermen. As long as the mind does not rely on personal affinities, and the tongue does not cling to the fundamental meaning, it is good to find a kindred spirit. This is called co-arising speech (speech that arises naturally). If you doubt the fundamental meaning, you will be deceived. Like a fish trapped in a puddle, a dull bird perching on a reed. Clouds and water are not you, and you are not clouds and water. The old monk finds freedom in clouds and water, what about you?' A lecturer (a monk proficient in Buddhist scriptures) from Xichuan, after stopping his lectures, visited various places. He arrived at Huayan's place in Xiangzhou and asked, 'Are the Patriarch's intention and the teachings the same or different?' Huayan replied, 'Like the two wheels of a cart, like the two wings of a bird.' The lecturer said, 'I thought the Chan school
別有長處。元來無異。遂歸蜀。后聞師道播諸方。令小師持此語問。師曰。雕砂無鏤玉之談。結草乖道人之意。主聞舉遙禮曰。元來禪門中。別有長處 上堂。聞中生解。意下丹青。目前即美。久蘊成病。青山與白雲。從來不相到。機絲不掛梭頭事。文彩縱橫意自殊。嘉祥一路。智者知疏。瑞草無根。賢者不貴 問。如何是道。師曰。太陽溢目。萬里不掛片云。曰不會。師曰。清清之水。游魚目迷 問如何是本。師曰。飲水不迷源 問古人布發掩泥當爲何事。師曰。九烏射盡。一翳猶存。一箭墮地。天下黯黑 問祖意教意。是同是別。師曰。風吹荷葉滿池青。十里行人較一程 問撥塵見佛時如何。師曰。直須揮劍。若不揮劍。漁父棲巢。僧后問石霜。撥塵見佛時如何。霜曰。渠無國土。甚處逢渠。僧回舉似師。師上堂舉了。乃曰。門庭施設不如老僧。入理深談。猶較石霜百步 問兩鏡相照時如何。師曰。蚌呈無價寶。龍吐腹中珠 問如何是寂默中事。師曰。寢殿無人 師喫茶了。自烹一碗過與侍者。者擬接。師乃縮手曰。是甚麼。者無對 座主問。若是教意。某甲即不疑。祇如禪門中事如何。師曰。老僧祇解變生為熟 問如何是實際之理。師曰。石長無根樹。山含不動云 問如何是出窟師子。師曰。虛空無影像。足下
【現代漢語翻譯】 現代漢語譯本： 別有長處，原來沒有什麼不同，於是回到了蜀地。後來聽說禪師的道法傳遍四方，就讓小弟子拿著這句話去問。禪師說：『雕琢沙子，沒有雕刻玉石的說法；用草打結，違背了修道人的心意。』施主聽了，舉手遙拜說：『原來禪門中，別有長處啊！』 上堂說法時說：『聽聞中產生理解，意念下筆如有神助，眼前的一切都是美好的，長久積壓就會生病。青山與白雲，從來不相遇。機絲不掛在梭頭上，文采縱橫，意境自然不同。嘉祥（指吉藏大師，隋代三論宗的實際創始人）一路，有智慧的人知道疏遠；瑞草沒有根，賢能的人不看重。』 有人問：『什麼是道？』禪師說：『太陽光芒四射，萬里無雲。』那人說：『我不明白。』禪師說：『清澈的水中，游魚眼花繚亂。』 有人問：『什麼是本源？』禪師說：『飲水不忘源頭。』 有人問：『古人鋪頭髮掩蓋泥土，是爲了什麼？』禪師說：『九個太陽都被射下來了，還剩下一個陰影存在。一支箭掉在地上，天下就一片黑暗。』 有人問：『祖師的意旨和教義，是相同還是不同？』禪師說：『風吹荷葉，滿池都是青色，十里路程，行人要比較一下。』 有人問：『撥開塵土見到佛時，會是怎樣？』禪師說：『直接揮劍才行，如果不揮劍，漁夫就會在樹上築巢。』僧人後來問石霜禪師：『撥開塵土見到佛時，會是怎樣？』石霜禪師說：『他沒有國土，在哪裡能遇到他？』僧人回來把這話告訴了禪師，禪師上堂說法時提起了這件事，於是說：『在門庭的設定上不如老僧，在深入的談論上，還比石霜禪師差一百步。』 有人問：『兩面鏡子互相照耀時，會是怎樣？』禪師說：『蚌呈現出無價之寶，龍吐出腹中的寶珠。』 有人問：『什麼是寂靜無聲中的事情？』禪師說：『寢宮裡沒有人。』 禪師喝完茶，自己又煮了一碗遞給侍者，侍者準備接，禪師就縮回手說：『這是什麼？』侍者無言以對。 座主問：『如果是教義，我沒有什麼疑問。只是禪門中的事情是怎樣的？』禪師說：『老僧只會把生的變成熟的。』 有人問：『什麼是實際的道理？』禪師說：『石頭長不出有根的樹，山包含著不動的云。』 有人問：『什麼是出洞的獅子？』禪師說：『虛空沒有影像，就在你的腳下。』
【English Translation】 English version: There are other merits. Originally, there is no difference. Then he returned to Shu. Later, hearing that the master's teachings were spreading in all directions, he asked a junior disciple to ask this question. The master said, 'To carve sand is not to carve jade; to tie grass goes against the intention of a Taoist.' The patron, hearing this, bowed remotely and said, 'Originally, there are other merits in the Chan school!' When ascending the hall to preach, he said, 'Understanding arises from hearing, and inspiration flows from the mind. Everything before the eyes is beautiful, but prolonged accumulation leads to illness. Green mountains and white clouds never meet. The silk thread does not hang on the shuttle, and the literary talent is unrestrained, with a naturally different artistic conception. The path of Jixiang (referring to Master Jizang, the actual founder of the Three Treatise School in the Sui Dynasty (581-618)), the wise know to avoid; auspicious grass has no roots, and the virtuous do not value it.' Someone asked, 'What is the Dao?' The master said, 'The sun shines brightly, with not a single cloud for ten thousand miles.' That person said, 'I do not understand.' The master said, 'In clear water, the fish are dazzled.' Someone asked, 'What is the origin?' The master said, 'When drinking water, do not forget the source.' Someone asked, 'What was the purpose of the ancients spreading their hair to cover the mud?' The master said, 'All nine suns have been shot down, yet a shadow remains. If an arrow falls to the ground, the world will be plunged into darkness.' Someone asked, 'Are the ancestral intent and the teachings the same or different?' The master said, 'The wind blows the lotus leaves, filling the pond with green; travelers compare a journey of ten miles.' Someone asked, 'What will it be like when the Buddha is seen after clearing away the dust?' The master said, 'One must wield the sword directly. If one does not wield the sword, the fisherman will nest in the tree.' A monk later asked Zen Master Shishuang, 'What will it be like when the Buddha is seen after clearing away the dust?' Zen Master Shishuang said, 'He has no country; where can one meet him?' The monk returned and told the master about this. The master mentioned this matter when ascending the hall to preach, and then said, 'In the setting up of the gate, I am not as good as the old monk; in deep discussions, I am still a hundred steps behind Zen Master Shishuang.' Someone asked, 'What will it be like when two mirrors reflect each other?' The master said, 'The clam presents a priceless treasure, and the dragon spits out a pearl from its belly.' Someone asked, 'What is the matter in silence?' The master said, 'There is no one in the sleeping palace.' After the master finished drinking tea, he cooked another bowl himself and handed it to the attendant. The attendant prepared to receive it, but the master withdrew his hand and said, 'What is this?' The attendant was speechless. The lecturer asked, 'If it is the teachings, I have no doubts. But what about the matters in the Chan school?' The master said, 'The old monk only knows how to turn the raw into the cooked.' Someone asked, 'What is the principle of reality?' The master said, 'Stones do not grow trees with roots, and mountains contain motionless clouds.' Someone asked, 'What is a lion emerging from its cave?' The master said, 'Emptiness has no image; it is under your feet.'
野云生 師在溈山作典座。溈問。今日吃甚菜。師曰。二年同一春。溈曰。好好修事著。師曰。龍宿鳳巢 問如何識得家中寶。師曰。忙中爭得作閑人 問如何是相似句。師曰。荷葉團團團似鏡。菱角尖尖尖似錐。復曰會么。曰不會。師曰。風吹柳絮毛毬走。雨打梨花蛺蝶飛 問如何是一老一不老。師曰。青山元不動。澗水鎮長流。手執夜明符。幾個知天曉 上堂。金烏玉兔互爭輝。坐卻日頭。天下黯黑。上唇與下唇。從來不相識。明明向君道。莫令眼顧著。何也。日月未足為明。天下未足為大。空中不運斤。巧匠不遺蹤。見性不留佛。悟道不存師。尋常老僧道。目睹瞿曇。猶如黃葉。一大藏教。是老僧坐具。祖師元旨。是破草鞋。寧可赤腳。不著最好 問如何是佛。師曰。此間無賓主。曰尋常與甚麼人對談。師曰。文殊與吾𢹂水去。普賢猶未折花來 上堂。我二十年住此山。未曾舉著宗門中事。有僧問。承和尚有言。二十年住此山。未曾舉著宗門中事。是否。師曰是。僧便掀倒禪床。師休去。至明日。普請掘一坑。令侍者請昨日僧至。曰老僧二十年。說無義語。今日請上座。打殺老僧。埋向坑裡。便請便請。若不打殺老僧。上座自著打死。埋在坑中始得。其僧歸堂。束裝潛去 上堂。百草頭薦取老僧。鬧市裡識取天
子 虎頭上座參。師問。甚處來。曰湖南來。師曰。曾到石霜么。曰要路經過。爭得不到。師曰。聞石霜有毬子話。是否。曰和尚也須急著眼始得。師曰。作么生是毬子。曰跳不出。師曰。作么生是毬杖。曰沒手足。師曰。且去。老僧未與阇黎相見。明日昇座。師曰。昨日新到在么。頭出應諾。師曰。目前無法。意在目前。不是目前法。非耳目之所到。頭曰。今日雖問。要且不是。師曰。片月難明。非關天地。頭曰。莫戶沸。便作掀禪床勢。師曰。且緩緩虧著上座甚麼處。頭豎起拳曰。目前還著得這個么。師曰。作家作家。頭又作掀禪床勢。師曰。大眾看。這一員戰將。若是門庭佈列。山僧不如他。若據入理之談。也較山僧一級地 上堂。眼不掛戶。意不停元。直得靈草不生。猶是五天之位。珠光月魄。不是出頭時。此間無老僧。五路頭無阇黎 問如何是夾山境。師曰。猿抱子歸青嶂里。鳥銜花落碧巖前(法眼云。我二十年祇作境話會。浮山遠云。直饒不作境話會亦未在。何故聻。犀因玩月紋生角。像被雷驚花入牙) 師問僧。甚麼處來。曰洞山來。師曰。洞山有何言句示徒。曰尋常教學人三路學。師曰。何者三路。曰元路鳥道展手。師曰。實有此語否。曰實有。師曰。軌持千里鈔。林下道人悲 唐僖宗中和辛丑十一
{ "translations": [ "現代漢語譯本：", "子（人名）在虎頭上座參拜。師父問道：『從哪裡來？』", "回答說：『從湖南來。』", "師父說：『曾經到過石霜（寺廟名）嗎？』", "回答說：『要路經過，怎麼會沒到過？』", "師父說：『聽說石霜有「毬子話」，是嗎？』", "回答說：『和尚您也須要趕緊著眼才行。』", "師父說：『怎麼是毬子？』", "回答說：『跳不出。』", "師父說：『怎麼是毬杖？』", "回答說：『沒手足。』", "師父說：『且去。老僧還沒與阇黎（梵語，意為弟子）相見。』", "明日昇座。師父說：『昨天新到的在嗎？』", "子出列應諾。師父說：『目前無法，意在目前。不是目前法，非耳目之所到。』", "子說：『今日雖問，要且不是。』", "師父說：『片月難明，非關天地。』", "子說：『莫戶沸（聽不懂）。』便作出掀禪床的姿勢。", "師父說：『且緩緩，虧著上座（對僧人的尊稱）什麼處？』", "子豎起拳頭說：『目前還著得這個么？』", "師父說：『作家作家（有作為的人）。』", "子又作出掀禪床的姿勢。", "師父說：『大眾看，這一員戰將。若是門庭佈列，山僧不如他。若據入理之談，也較山僧一級地。』", "上堂。眼不掛戶，意不停元。直得靈草不生，猶是五天之位。珠光月魄，不是出頭時。此間無老僧，五路頭無阇黎。", "問：『如何是夾山（地名）境？』", "師父說：『猿抱子歸青嶂里，鳥銜花落碧巖前。』（法眼（禪師名）說：『我二十年祇作境話會。』浮山遠（禪師名）說：『直饒不作境話會亦未在。何故聻？犀因玩月紋生角，像被雷驚花入牙。』）", "師父問僧：『什麼處來？』", "回答說：『洞山（地名）來。』", "師父說：『洞山有何言句示徒？』", "回答說：『尋常教學人三路學。』", "師父說：『何者三路？』", "回答說：『元路鳥道展手。』", "師父說：『實有此語否？』", "回答說：『實有。』", "師父說：『軌持千里鈔，林下道人悲。』", "唐僖宗中和辛丑十一年（891年）", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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月七日。召主事曰。吾與眾僧。話道累歲。佛法深旨。各應自知。吾今幻質。時盡即去。汝等善保護。如吾在日。勿得雷同世人。輒生惆悵。言訖奄然而逝。塔于本山。壽七十七。臘五十七。敕謚傅明大師。塔曰永濟。
翠微學禪師法嗣
鄂州清平山安樂院令遵禪師
東平王氏子。初參翠微。便問。如何是西來的的意。微曰。待無人師向汝說。師良久曰。無人也。請和尚說。微下禪床。引師入竹園。師又曰。無人也。請和尚說。微指竹曰。這竿得恁么長。那竿得恁么短。師領旨 出住大通。上堂。舉初見翠微機緣。謂眾曰。先師入泥入水為我。自是我不識好惡。師自此盛弘化導 次遷清平。上堂。諸上座。夫出家人。須會佛意始得。若會佛意。不在僧俗男女貴賤。但隨家豐儉安樂便得。諸上座。儘是久處叢林。遍參尊宿。且作么生會佛意。試出來大家商量。莫空氣高。至后一事無成。一生空度。若未會佛意。直饒頭上出水。足下出火。燒身煉臂。聰慧多辯。聚徒一千二千。說法如雲如雨。講得天花亂墜。祇成個邪說。爭競是非。去佛法大遠在。諸人幸值色身安健。不值諸難。何妨近前。著些工夫。體取佛意好 問如何是大乘。師曰井索。曰如何是小乘。師曰錢貫 問如何是清平家風。師曰。一斗面
【現代漢語翻譯】 現代漢語譯本： 七月七日，（令遵禪師）召集主事說：『我與眾僧談論佛法多年，佛法的深刻旨意，你們各自應該明白。我如今這虛幻的身體，壽命已盡就要離去。你們要好好守護（道場），如同我還在世一樣。不要像世俗之人一樣，動不動就產生悲傷。』說完就安詳地去世了。塔建在本山。享年七十七歲，僧臘五十七年。皇帝追諡為傅明大師，塔名為永濟。
翠微學禪師的法嗣
鄂州清平山安樂院令遵禪師
東平王氏之子。最初參拜翠微禪師（姓名），便問：『如何是西來的的意（達摩祖師西來傳法的真意）？』翠微禪師說：『等待沒有老師的時候我再向你說。』令遵禪師沉默良久說：『現在就是沒有老師的時候，請和尚（對僧人的尊稱）開示。』翠微禪師走下禪床，帶領令遵禪師進入竹園。令遵禪師又說：『現在就是沒有老師的時候，請和尚開示。』翠微禪師指著竹子說：『這根竹子怎麼這麼長，那根竹子怎麼這麼短？』令遵禪師領悟了禪意，之後前往大通寺主持。上堂說法時，舉出當初拜見翠微禪師的機緣，對眾人說：『先師爲了我，不惜深入泥濘和水中，只是我不識好歹。』令遵禪師從此開始大力弘揚佛法教化，之後遷往清平寺。上堂說法時說：『各位上座，出家人必須領會佛意才能有所得。如果領會了佛意，就不在於僧俗男女貴賤，只要隨順家庭的豐儉安樂就可以了。各位上座，你們都是長期在寺院修行，遍參各位尊宿，那麼如何領會佛意呢？試著出來和大家商量商量，不要空有傲氣，到最後什麼事都做不成，一生虛度。如果未能領會佛意，即使頭上能出水，腳下能出火，燒身煉臂，聰明善辯，聚集一千兩千的徒弟，說法如雲如雨，講得天花亂墜，也只是成為邪說，爭論是非，離佛法就太遠了。各位有幸身心安康，沒有遇到各種災難，何妨靠近前來，下些功夫，體會佛意呢？』有人問：『如何是大乘（佛教教義）？』令遵禪師說：『井索（井上的繩索）。』（有人）問：『如何是小乘（佛教教義）？』令遵禪師說：『錢貫（穿錢的繩子）。』（有人）問：『如何是清平寺的家風？』令遵禪師說：『一斗面。』
【English Translation】 English version: On the seventh day of the seventh month, (Zen Master Lingzun) summoned the chief administrator and said, 'I have discussed the Dharma with the monks for many years. Each of you should understand the profound meaning of the Buddha's teachings. Now that my illusory body is about to depart as my life comes to an end, you must protect (the monastery) well, as if I were still alive. Do not be like worldly people, readily giving rise to sorrow.' After saying this, he passed away peacefully. His stupa was built on this mountain. He lived to the age of seventy-seven, with fifty-seven years as a monk. The emperor posthumously honored him as Great Master Fuming, and the stupa was named Yongji.
Successor of Zen Master Cuiwei Xue
Zen Master Lingzun of Anle Temple on Qingping Mountain in Ezhou
He was the son of the Wang family of Dongping. He initially visited Cuiwei Zen Master (name), and asked, 'What is the meaning of the coming from the West (the true meaning of Bodhidharma's transmission of Dharma from the West)?' Cuiwei Zen Master said, 'I will tell you when there is no teacher.' Zen Master Lingzun remained silent for a long time and said, 'Now is the time when there is no teacher, please enlighten me, Venerable Monk (a respectful term for monks).' Cuiwei Zen Master stepped down from the Zen seat and led Zen Master Lingzun into the bamboo garden. Zen Master Lingzun then said, 'Now is the time when there is no teacher, please enlighten me, Venerable Monk.' Cuiwei Zen Master pointed to the bamboo and said, 'Why is this bamboo so long, and that bamboo so short?' Zen Master Lingzun understood the Zen meaning, and then went to Datong Temple to preside over it. When he ascended the hall to preach, he cited the opportunity of his initial visit to Cuiwei Zen Master, and said to the crowd, 'The former teacher did not hesitate to go deep into the mud and water for my sake, but I did not know what was good or bad.' From then on, Zen Master Lingzun began to vigorously promote the Dharma and edify others, and later moved to Qingping Temple. When he ascended the hall to preach, he said, 'Venerable members of the assembly, a monastic must understand the Buddha's intention in order to gain something. If you understand the Buddha's intention, it does not depend on whether you are a monk, a layperson, male, female, noble, or lowly, but simply on following the prosperity and peace of your family. Venerable members of the assembly, you have all been practicing in monasteries for a long time and have visited various venerable elders. So how do you understand the Buddha's intention? Try to come out and discuss it with everyone, do not be arrogant, and in the end, you will not be able to accomplish anything and waste your life. If you have not understood the Buddha's intention, even if water comes out of your head and fire comes out of your feet, burning your body and refining your arms, being intelligent and eloquent, gathering one or two thousand disciples, and preaching like clouds and rain, and speaking eloquently, you will only become a heretical teaching, arguing about right and wrong, and be far away from the Buddha's Dharma. Fortunately, everyone is healthy in body and mind and has not encountered various disasters. Why not come closer, put in some effort, and experience the Buddha's intention?' Someone asked, 'What is Mahayana (Buddhist teachings)?' Zen Master Lingzun said, 'Well rope (the rope on the well).' (Someone) asked, 'What is Hinayana (Buddhist teachings)?' Zen Master Lingzun said, 'Coin string (the string for threading coins).' (Someone) asked, 'What is the family style of Qingping Temple?' Zen Master Lingzun said, 'A dou of flour.'
。作三個蒸餅 問如何是禪。師曰。猢猻上樹尾連顛 問如何是有漏。師曰笊籬。曰如何是無漏。師曰木杓。曰覿面相呈時如何。師曰。分付與典座。自余逗機方便。靡狥時情。逆順卷舒。語超格量。天祐丙寅正月二十五日。終於本山。壽七十五。敕謚法喜禪師。塔曰善應。
舒州投子山大同禪師
本州懷寧劉氏子。幼歲依洛下保唐滿出家。初習安般觀。次閱華嚴教。發明性海。復謁翠微。頓悟宗旨。(語見翠微章)由是放意周遊。后旋故土。隱投子山。結茅而居 一日趙州和尚至桐城縣。師亦出山。途中相遇。州乃問曰。莫是投子山主么。師曰。茶鹽錢布施我。州先至庵中坐。師后歸。手𢹂一油瓶。州曰。久向投子。及乎到來。祇見個賣油翁。師曰。汝祇識賣油翁。且不識投子。州曰。如何是投子。師提起油瓶曰。油油 州又問。大死底人。卻活時如何。師曰。不許夜行。投明須到。州曰。我早侯白。伊更侯黑 上堂。汝諸人來這裡。擬覓新鮮語句。攢華四六圖。口裡有可道。我老兒氣力稍劣。唇舌遲鈍。亦無閑言語與汝。汝若問。我便隨汝答。也無元妙可及於汝。亦不教汝垛根。終不說向上向下。有佛有法。有凡有聖。亦不存坐繫縛。汝諸人。變現千般。總是汝自生見解。擔帶將來。自作自受。我這
【現代漢語翻譯】 現代漢語譯本：做了三個蒸餅，問什麼是禪。禪師說：『猴子上樹，尾巴不停地搖擺。』問什麼是有漏（煩惱）。禪師說：『笊籬。』（一種竹製的漏勺）問什麼是無漏（沒有煩惱）。禪師說：『木勺。』問：『當面相見時如何？』禪師說：『交給典座（寺院中負責煮飯的人）。』從那以後，禪師隨機應變，不拘泥於世俗的情感，或進或退，言語超脫常理。天祐丙寅年（906年）正月二十五日，在本山圓寂，享年七十五歲。朝廷追諡為法喜禪師，塔名為善應。
舒州投子山大同禪師
是本州懷寧縣劉家的兒子。年幼時在洛陽保唐寺跟隨滿法師出家。最初學習安般觀（一種禪修方法），後來閱讀《華嚴經》，領悟了自性的深奧。之後拜訪翠微禪師，頓悟了禪宗的宗旨（相關語錄見翠微禪師的章節）。從此放浪形骸，四處遊歷，後來回到故鄉，隱居在投子山，結茅為廬。一天，趙州和尚來到桐城縣，大同禪師也從山中出來，在途中相遇。趙州和尚問道：『莫非是投子山的主人嗎？』大同禪師說：『茶錢、鹽錢都佈施給我吧。』趙州和尚先到庵中坐下，大同禪師隨後回來，手裡拿著一個油瓶。趙州和尚說：『久仰投子山，及至到來，只見一個賣油翁。』大同禪師說：『你只認識賣油翁，卻不認識投子。』趙州和尚問：『什麼是投子？』大同禪師提起油瓶說：『油油。』趙州和尚又問：『大死底人，卻活時如何？』（指開悟）大同禪師說：『不許夜行，投明須到。』趙州和尚說：『我早就在等天亮，他卻更要等到天黑。』 上堂說法時，禪師說：『你們這些人來這裡，想要尋找新鮮的語句，堆砌華麗的辭藻，口中說些玄妙的道理。我老頭子氣力稍差，口齒遲鈍，也沒有多餘的話語給你們。你們如果問，我就隨著你們回答，也沒有什麼玄妙的東西可以給你們。我也不教你們打基礎，始終不說向上向下，有佛有法，有凡有聖。也不存在坐禪的束縛。你們這些人，變現出千般花樣，都是你們自己產生的見解，自己揹負而來，自作自受。我這裡』
【English Translation】 English version: He made three steamed buns and asked, 'What is Zen?' The master said, 'A monkey climbs a tree, its tail swinging wildly.' He asked, 'What is leakage (klesha)?' The master said, 'A bamboo colander.' He asked, 'What is non-leakage (non-klesha)?' The master said, 'A wooden ladle.' He asked, 'What is it like when facing each other directly?' The master said, 'Hand it over to the cook.' From then on, he adapted his teachings to the situation, not adhering to worldly emotions, advancing or retreating as needed, his words transcending conventional measures. On the 25th day of the first month of the Bingyin year of the Tianyou era (906 AD), he passed away at this mountain, at the age of seventy-five. He was posthumously honored by imperial decree as Chan Master Faxi, and his stupa was named Shanying.
Chan Master Datong of Touzi Mountain in Shuzhou
He was a son of the Liu family of Huaining County in this prefecture. In his youth, he became a monk under Master Man at Baotang Temple in Luoyang. He initially studied Anapanasati (a meditation technique), and later read the Avatamsaka Sutra, understanding the profoundness of self-nature. He then visited Chan Master Cuiwei and had a sudden enlightenment of the Zen school's tenets (related sayings can be found in the chapter on Chan Master Cuiwei). From then on, he lived freely, traveling everywhere, and later returned to his hometown, living in seclusion on Touzi Mountain, building a thatched hut. One day, Zen Master Zhaozhou came to Tongcheng County, and Chan Master Datong also came out of the mountain, meeting him on the way. Zen Master Zhaozhou asked, 'Are you the master of Touzi Mountain?' Chan Master Datong said, 'Give me alms for tea and salt.' Zen Master Zhaozhou first went to the hermitage and sat down, and Chan Master Datong returned later, carrying an oil bottle in his hand. Zen Master Zhaozhou said, 'I have long admired Touzi Mountain, but upon arrival, I only see an oil vendor.' Chan Master Datong said, 'You only recognize the oil vendor, but you do not recognize Touzi.' Zen Master Zhaozhou asked, 'What is Touzi?' Chan Master Datong raised the oil bottle and said, 'Oil, oil.' Zen Master Zhaozhou then asked, 'What happens when a person who is completely dead comes back to life?' (referring to enlightenment) Chan Master Datong said, 'No night travel is allowed; you must arrive by dawn.' Zen Master Zhaozhou said, 'I have been waiting for dawn, but he wants to wait until dark.' When lecturing, the Chan master said, 'You people come here, wanting to seek fresh phrases, piling up flowery words, speaking profound principles. I, the old man, am a bit weak, my speech is slow, and I have no extra words for you. If you ask, I will answer you, and there is nothing profound that I can give you. I will not teach you to build a foundation, and I will never talk about up or down, about Buddha or Dharma, about ordinary or saintly. There is also no bondage of sitting meditation. You people, manifesting thousands of forms, are all your own views, carrying them with you, doing it yourself and receiving the consequences yourself. Here I』
里無可與汝。也無表無里說似。諸人有疑便問。僧問。表裡不收時如何。師曰。汝擬向這裡垛根。便下座 問大藏教中。還有奇特事也無。師曰。演出大藏教 問如何是眼未開時事。師曰。目凈修廣如青蓮 問一切諸佛及諸佛法。皆從此經出。如何是此經。師曰。以是名字。汝當奉持 問枯木中。還有龍吟也無。師曰。我道。髑髏里有師子吼 問一法普潤一切群生。如何是一法。師曰。雨下也 問一塵含法界時如何。師曰。早是數塵也 問學人擬欲修行時如何。師曰。虛空不曾爛壞 巨榮禪客參次。師曰。老僧未曾有一言半句。掛諸方唇齒。何用要見老僧。榮曰。到這裡不施三拜。要且不甘。師曰。出家兒得恁么沒碑記。榮乃繞禪床一匝而去。師曰。有眼無耳朵。六月火邊坐 問一切聲是佛聲。是不。師曰是。曰和尚莫𡱰沸碗鳴聲。師便打 問粗言及細語。皆歸第一義。是不。師曰是。曰喚和尚作頭驢得么。師便打 問如何是十身調御。師下禪床立 一日師指庵前一片石。謂雪峰曰。三世諸佛。總在里許。峰曰。須知有不在里許者。師曰。不快漆桶。師與雪峰游龍眠。有兩路。峰問。那個是龍眠路。師以杖指之。峰曰。東去西去。師曰。不快漆桶。問一槌便就時如何。師曰。不是性燥漢。曰不假一槌時如何。師曰。不
【現代漢語翻譯】 現代漢語譯本： 我這裡沒有什麼可以給你的，也沒有什麼表裡可以說的。你們有疑問就問吧。有僧人問：『表裡都不收的時候怎麼樣？』 師父說：『你打算在這裡堆砌根基嗎？』說完就走下禪座。 有人問：『大藏教中，還有什麼奇特的事情嗎？』 師父說：『演出大藏教。』 有人問：『如何是眼睛未睜開時的事？』 師父說：『目凈修廣如青蓮（像青色的蓮花一樣清凈廣大）。』 有人問：『一切諸佛及諸佛法，都從此經出，如何是此經？』 師父說：『以是名字，汝當奉持（用這個名字，你應該奉行保持）。』 有人問：『枯木中，還有龍吟嗎？』 師父說：『我說，髑髏（dú lóu，頭蓋骨）里有師子吼（比喻大聲說法）。』 有人問：『一法普潤一切群生，如何是一法？』 師父說：『雨下也。』 有人問：『一塵含法界時如何？』 師父說：『早是數塵也。』 有人問：『學人想要修行時如何？』 師父說：『虛空不曾爛壞。』 巨榮禪客來參拜，師父說：『老僧我未曾有一言半句，掛在各方禪師的唇齒間，何必要見老僧？』 巨榮說：『到了這裡不施三拜，終究是不甘心。』 師父說：『出家之人竟然如此沒有碑記（指不通情理）！』 巨榮於是繞禪床一圈而去。 師父說：『有眼無耳朵，六月火邊坐（比喻徒勞無功）。』 有人問：『一切聲音是佛聲，是嗎？』 師父說是。那人說：『和尚不要生氣，沸騰的碗發出的鳴聲也是佛聲嗎？』 師父就打了他。 有人問：『粗言及細語，都歸於第一義，是嗎？』 師父說是。那人說：『叫和尚作頭驢可以嗎？』 師父就打了他。 有人問：『如何是十身調御（佛的十種化身）？』 師父走下禪床站立。 一日，師父指著庵前一片石頭，對雪峰說：『三世諸佛，總在這裡面。』 雪峰說：『須知有不在這裡面的。』 師父說：『真是不痛快的漆桶（比喻不開竅）。』 師父與雪峰在龍眠遊玩，有兩條路。雪峰問：『哪個是龍眠路？』 師父用禪杖指著其中一條路。 雪峰說：『東去西去，（指不明確）。』 師父說：『真是不痛快的漆桶。』 有人問：『一槌便就時如何？』 師父說：『不是性子急躁的人。』 那人說：『不假一槌時如何？』 師父說：『不（未完）。』
English version: I have nothing to give you here, nor is there anything to say about inside and outside. If you have any doubts, ask. A monk asked, 'What happens when neither inside nor outside is accepted?' The master said, 'Do you intend to build a foundation here?' Then he stepped down from the Zen seat. Someone asked, 'In the Great Treasury of Teachings (大藏教), is there anything extraordinary?' The master said, 'Enacting the Great Treasury of Teachings.' Someone asked, 'What is it like before the eyes are opened?' The master said, 'Eyes are pure, cultivated, broad, like a blue lotus (青蓮).' Someone asked, 'All Buddhas and all Buddha-dharmas come from this sutra. What is this sutra?' The master said, 'With this name, you should uphold it.' Someone asked, 'Is there a dragon's roar in a withered tree?' The master said, 'I say, there is a lion's roar (師子吼) in a skull (髑髏).' Someone asked, 'One dharma universally moistens all sentient beings. What is this one dharma?' The master said, 'The rain is falling.' Someone asked, 'What is it like when one dust particle contains the entire dharma realm?' The master said, 'It's already several dust particles.' Someone asked, 'What should a student do when intending to practice?' The master said, 'Emptiness has never decayed.' Zen traveler Ju Rong came to visit. The master said, 'This old monk has never had a single word or half a sentence hanging on the lips of various masters. Why do you want to see this old monk?' Rong said, 'Coming here without making three bows is ultimately not satisfying.' The master said, 'A monastic person is so without a memorial inscription (沒碑記, meaning unreasonable or lacking understanding)?' Rong then circled the Zen seat once and left. The master said, 'Has eyes but no ears, sitting by the fire in June (六月火邊坐, meaning futile effort).' Someone asked, 'Are all sounds the Buddha's voice, or not?' The master said, 'Yes.' The person said, 'Master, don't be angry, is the sound of a boiling bowl also the Buddha's voice?' The master then struck him. Someone asked, 'Coarse words and fine words all return to the first principle, is that so?' The master said, 'Yes.' The person said, 'Is it okay to call the master a donkey head?' The master then struck him. Someone asked, 'What are the ten bodies of the tamer (十身調御, referring to the ten forms of the Buddha)?' The master stepped down from the Zen seat and stood. One day, the master pointed to a stone in front of the hermitage and said to Xuefeng, 'All the Buddhas of the three worlds are all in here.' Xuefeng said, 'One must know that there are those who are not in here.' The master said, 'Truly an unpleasant lacquer bucket (漆桶, meaning unenlightened).' The master and Xuefeng were traveling in Longmian. There were two roads. Xuefeng asked, 'Which is the Longmian road?' The master pointed to one of the roads with his staff. Xuefeng said, 'Going east, going west (東去西去, meaning unclear).' The master said, 'Truly an unpleasant lacquer bucket.' Someone asked, 'What happens when it's done with one strike?' The master said, 'Not a person with an impatient nature.' The person said, 'What happens when a strike is not needed?' The master said, 'Not...'
【English Translation】 English version: I have nothing to give you here, nor is there anything to say about inside and outside. If you have any doubts, ask. A monk asked, 'What happens when neither inside nor outside is accepted?' The master said, 'Do you intend to build a foundation here?' Then he stepped down from the Zen seat. Someone asked, 'In the Great Treasury of Teachings (大藏教), is there anything extraordinary?' The master said, 'Enacting the Great Treasury of Teachings.' Someone asked, 'What is it like before the eyes are opened?' The master said, 'Eyes are pure, cultivated, broad, like a blue lotus (青蓮).' Someone asked, 'All Buddhas and all Buddha-dharmas come from this sutra. What is this sutra?' The master said, 'With this name, you should uphold it.' Someone asked, 'Is there a dragon's roar in a withered tree?' The master said, 'I say, there is a lion's roar (師子吼) in a skull (髑髏).' Someone asked, 'One dharma universally moistens all sentient beings. What is this one dharma?' The master said, 'The rain is falling.' Someone asked, 'What is it like when one dust particle contains the entire dharma realm?' The master said, 'It's already several dust particles.' Someone asked, 'What should a student do when intending to practice?' The master said, 'Emptiness has never decayed.' Zen traveler Ju Rong came to visit. The master said, 'This old monk has never had a single word or half a sentence hanging on the lips of various masters. Why do you want to see this old monk?' Rong said, 'Coming here without making three bows is ultimately not satisfying.' The master said, 'A monastic person is so without a memorial inscription (沒碑記, meaning unreasonable or lacking understanding)?' Rong then circled the Zen seat once and left. The master said, 'Has eyes but no ears, sitting by the fire in June (六月火邊坐, meaning futile effort).' Someone asked, 'Are all sounds the Buddha's voice, or not?' The master said, 'Yes.' The person said, 'Master, don't be angry, is the sound of a boiling bowl also the Buddha's voice?' The master then struck him. Someone asked, 'Coarse words and fine words all return to the first principle, is that so?' The master said, 'Yes.' The person said, 'Is it okay to call the master a donkey head?' The master then struck him. Someone asked, 'What are the ten bodies of the tamer (十身調御, referring to the ten forms of the Buddha)?' The master stepped down from the Zen seat and stood. One day, the master pointed to a stone in front of the hermitage and said to Xuefeng, 'All the Buddhas of the three worlds are all in here.' Xuefeng said, 'One must know that there are those who are not in here.' The master said, 'Truly an unpleasant lacquer bucket (漆桶, meaning unenlightened).' The master and Xuefeng were traveling in Longmian. There were two roads. Xuefeng asked, 'Which is the Longmian road?' The master pointed to one of the roads with his staff. Xuefeng said, 'Going east, going west (東去西去, meaning unclear).' The master said, 'Truly an unpleasant lacquer bucket.' Someone asked, 'What happens when it's done with one strike?' The master said, 'Not a person with an impatient nature.' The person said, 'What happens when a strike is not needed?' The master said, 'Not...'
快漆桶。峰問。此間還有人蔘也無。師將钁頭拋向峰面前。峰曰。恁么則當處掘去也。師曰。不快漆桶。峰辭。師送出門。召曰道者。峯迴首應諾。師曰。途中善為 問故歲已去。新歲到來。還有不涉二途者也無。師曰有。曰如何是不涉二途者。師曰。元正啟祚萬物咸新 問依稀似半月。彷彿若三星。乾坤收不得。師於何處明。師曰。道甚麼。曰想師祇有湛水之波。且無滔天之浪。師曰。閑言語 問類中來時如何。師曰。人類中來。馬類中來 問祖祖相傳。傳個甚麼。師曰。老僧不解妄語 問如何是出門不見佛。師曰。無所睹。曰如何是入室別爺孃。師曰。無所生 問如何是火焰里藏身。師曰。有甚麼掩處。曰如何是炭庫里藏身。師曰。我道汝黑似漆 問如何是末後一句。師曰。最初明不得 問從苗辨地。因語識人。未審將何辨識。師曰。引不著 問院中有三百人。還有不在數者也無。師曰。一百年前。五十年後看取 問僧。久向疏山姜頭。莫便是否。僧無對(法眼代云。向重和尚日久) 問抱璞投師。請師雕琢。師曰。不為楝梁材。曰恁么則卞和無出身處也。師曰。擔帶即𥩵竮辛苦。曰不擔帶時如何。師曰。不教汝抱璞投師。更請雕琢 問那叱析骨還父。析肉還母。如何是那叱本來身。師放下拂子叉手 問佛法二字
【現代漢語翻譯】 現代漢語譯本： 『快漆桶』。峰問道：『這裡還有人蔘嗎？』 師父將鋤頭扔到峰的面前。 峰說：『這樣我就在這裡挖了。』 師父說：『不要快漆桶。』 峰告辭。 師父送他出門，叫道：『道者。』 峯迴頭應答。 師父說：『途中好好思量。請問舊的一年過去了，新的一年到來，還有不涉及二途（兩種途徑）的人嗎？』 師父說：『有。』 （峰）問：『如何是不涉及二途的人？』 師父說：『元正啟祚（新年開始），萬物咸新。』 （峰）問：『依稀像半月，彷彿如三星，乾坤都容納不下，師父在哪裡顯明？』 師父說：『說什麼？』 （峰）說：『我想師父只有平靜的水波，沒有滔天的巨浪。』 師父說：『閑言語。』 （峰）問：『從同類中來時如何？』 師父說：『人類中來，馬類中來。』 （峰）問：『祖祖相傳，傳的是什麼？』 師父說：『老僧不解妄語。』 （峰）問：『如何是出門不見佛（Buddha，覺悟者）？』 師父說：『無所睹（沒有看見任何東西）。』 （峰）說：『如何是入室別爺孃（父母）？』 師父說：『無所生（沒有產生任何東西）。』 （峰）問：『如何是火焰里藏身？』 師父說：『有什麼可掩蓋的？』 （峰）說：『如何是炭庫里藏身？』 師父說：『我說你黑得像漆。』 （峰）問：『如何是末後一句？』 師父說：『最初就沒明白。』 （峰）問：『從苗辨地，因語識人，不知道用什麼來辨識？』 師父說：『引不著（無法引導）。』 （峰）問：『院中有三百人，還有不在數內的嗎？』 師父說：『一百年前，五十年後看取。』 （峰）問僧：『久仰疏山姜頭（疏山姜頭，人名），莫非就是你？』 僧人無言以對。（法眼（Fayan，禪宗大師）代答說：『向重和尚日久。』） （峰）問：『抱璞投師，請師父雕琢。』 師父說：『不能成為棟樑之材。』 （峰）說：『這樣卞和（Bian He，人名）就沒有出頭之日了。』 師父說：『擔帶即𥩵竮辛苦（負擔就是辛苦）。』 （峰）說：『不擔帶時如何？』 師父說：『不教你抱璞投師，更請雕琢。』 （峰）問：『那吒（Nezha，佛教護法神）析骨還父，析肉還母，如何是那吒本來身？』 師父放下拂塵，叉手。 （峰）問：『佛法（Buddha Dharma，佛教教義）二字。』
【English Translation】 English version: 『Quick lacquer bucket.』 Feng asked, 『Is there ginseng here?』 The master threw the hoe in front of Feng. Feng said, 『Then I will dig here.』 The master said, 『Don't be a quick lacquer bucket.』 Feng took his leave. The master saw him out the door and called, 『Daoist.』 Feng turned his head and responded. The master said, 『Ponder well on the way. May I ask, the old year has passed, the new year has arrived, are there any who do not involve the two paths?』 The master said, 『Yes.』 (Feng) asked, 『What is it to not involve the two paths?』 The master said, 『Yuanzheng qizuo (New Year begins), all things are new.』 (Feng) asked, 『Faintly like a half-moon, vaguely like three stars, heaven and earth cannot contain it, where does the master reveal it?』 The master said, 『What are you saying?』 (Feng) said, 『I think the master only has calm water waves, not滔天巨浪 (towering waves).』 The master said, 『Idle talk.』 (Feng) asked, 『How is it when coming from the same kind?』 The master said, 『Coming from the human kind, coming from the horse kind.』 (Feng) asked, 『What is passed down from generation to generation?』 The master said, 『The old monk does not understand false words.』 (Feng) asked, 『What is it to not see the Buddha (Buddha, the enlightened one) when going out the door?』 The master said, 『Nothing is seen.』 (Feng) said, 『What is it to say goodbye to parents when entering the room?』 The master said, 『Nothing is born.』 (Feng) asked, 『What is it to hide in flames?』 The master said, 『What is there to cover up?』 (Feng) said, 『What is it to hide in a coal store?』 The master said, 『I say you are as black as lacquer.』 (Feng) asked, 『What is the last sentence?』 The master said, 『It was not understood from the beginning.』 (Feng) asked, 『Distinguishing the land from the seedlings, recognizing people from their words, I don't know what to use to distinguish?』 The master said, 『Cannot be guided.』 (Feng) asked, 『There are three hundred people in the courtyard, are there any who are not counted?』 The master said, 『Look a hundred years ago, fifty years later.』 (Feng) asked a monk, 『I have long admired Shushan Jiangtou (Shushan Jiangtou, a person's name), is it you?』 The monk was speechless. (Fayan (Fayan, a Zen master) replied on his behalf: 『Reverend Xiangzhong has been around for a long time.』) (Feng) asked, 『Bringing jade to the master, please carve it.』 The master said, 『Cannot become a pillar.』 (Feng) said, 『Then Bian He (Bian He, a person's name) will have no chance to emerge.』 The master said, 『Carrying is hard work.』 (Feng) said, 『What if you don't carry it?』 The master said, 『I won't teach you to bring jade to the master, and ask for carving.』 (Feng) asked, 『Nezha (Nezha, a Buddhist protector deity) returns the bones to his father, and returns the flesh to his mother, what is Nezha's original body?』 The master put down the whisk and clasped his hands. (Feng) asked, 『The two words Buddha Dharma (Buddha Dharma, Buddhist teachings).』
。如何辨得清濁。師曰。佛法清濁。曰學人不會。師曰。汝適來問個甚麼 問一等是水。為甚麼海咸河淡。師曰。天上星。地下木 問如何是祖師意。師曰。彌勒覓個受記處不得 問不斷煩惱。而入涅槃時如何。師作色曰。這個師僧。好發業殺人 問和尚自住此山。有何境界。師曰。叉角女子白頭絲 問如何是無情說法。師曰惡 問如何是毗盧。師曰。已有名字。曰如何是毗盧師。師曰。未有毗盧時會取 問歷落一句請師道。師曰。好 問四山相逼時如何。師曰。五蘊皆空 問一念未生時如何。師曰。真個謾語 問凡聖相去幾何。師下禪床立 問學人一問即和尚答。忽若千問萬問時如何。師曰。如雞抱卵 問天上天下唯我獨尊。如何是我。師曰。推倒這老胡。有甚麼罪過 問如何是和尚師。師曰。迎之不見其首。隨之罔眺其後 問鑄像未成。身在甚麼處。師曰。莫造作。曰爭奈現不現何。師曰。隱在甚麼處 問無目底人如何進步。師曰。遍十方。曰無目為甚麼遍十方。師曰。還更著得目也無 問如何是西來意。師曰。不諱 問月未圓時如何。師曰。吞卻三個四個。曰圓后如何。師曰。吐卻七個八個 問日月未明。佛與眾生在甚麼處。師曰。見老僧嗔便道嗔見老僧喜便道喜 問僧。甚麼處來。曰東西山禮祖師來。師曰。
【現代漢語翻譯】 現代漢語譯本 問：如何辨別佛法的清凈與污濁？ 師父說：佛法本無清濁之分。 問：弟子不明白。 師父說：你剛才問的是什麼？ 問：同樣是水，為什麼海水是鹹的，河水是淡的？ 師父說：天上有星星，地下有樹木。 問：什麼是祖師（對禪宗開山祖師菩提達摩的尊稱）的意旨？ 師父說：彌勒（未來佛）也找不到被授記的地方。 問：不斷除煩惱，而進入涅槃（佛教修行的最高境界，指解脫生死輪迴）時會怎樣？ 師父變色說：這個和尚，喜歡造作惡業殺人！ 問：和尚您住在這山裡，有什麼樣的境界？ 師父說：叉角的女子，長出了白色的頭髮。 問：什麼是無情說法？ 師父說：惡！ 問：什麼是毗盧（指毗盧遮那佛，象徵法身佛）？ 師父說：已經有了名字。 問：什麼是毗盧師？ 師父說：在還沒有毗盧的時候就領會。 問：請師父說一句透徹的話。 師父說：好！ 問：四面山峰逼近時會怎樣？ 師父說：五蘊（色、受、想、行、識）皆空。 問：一念未生的時候會怎樣？ 師父說：真是說謊！ 問：凡人與聖人相差多少？ 師父走下禪床站立。 問：弟子一問，和尚就回答，如果問成千上萬個問題時會怎樣？ 師父說：像雞孵蛋一樣。 問：天上天下唯我獨尊，這個『我』是什麼？ 師父說：推倒這個老胡（指達摩祖師），有什麼罪過？ 問：什麼是和尚的老師？ 師父說：迎接他，看不見他的頭；跟隨他，無法望見他的後背。 問：鑄造佛像尚未完成，佛身在什麼地方？ 師父說：不要造作。 問：但它畢竟有顯現和不顯現的時候，該怎麼辦呢？ 師父說：隱藏在什麼地方？ 問：沒有眼睛的人如何進步？ 師父說：遍及十方。 問：沒有眼睛為什麼能遍及十方？ 師父說：難道還要再安上眼睛嗎？ 問：什麼是西來意（指達摩祖師從西方來到中國的意圖）？ 師父說：不迴避。 問：月亮未圓的時候會怎樣？ 師父說：吞掉三四個。 問：圓了以後會怎樣？ 師父說：吐出七八個。 問：日月未明的時候，佛與眾生在什麼地方？ 師父說：看見老僧生氣就說生氣，看見老僧高興就說高興。 問：僧人，從哪裡來？ 答：從東西山禮拜祖師而來。 師父說：
【English Translation】 English version Question: How to distinguish between the purity and impurity of the Buddha-dharma? The Master said: The Buddha-dharma is inherently without purity or impurity. Question: This student does not understand. The Master said: What did you ask just now? Question: It's all water, why is the sea salty and the river fresh? The Master said: Stars in the sky, trees on the ground. Question: What is the meaning of the Patriarch (a respectful title for Bodhidharma, the founder of Zen Buddhism)? The Master said: Maitreya (the future Buddha) cannot find a place to receive prediction. Question: What happens when one enters Nirvana (the ultimate state of enlightenment in Buddhism, referring to liberation from the cycle of birth and death) without ceasing afflictions? The Master changed his expression and said: This monk is fond of creating evil karma and killing people! Question: What is the state of mind of the Master living in this mountain? The Master said: A woman with horned hair grows white strands. Question: What is the Dharma of insentient beings? The Master said: Evil! Question: What is Vairocana (referring to Vairocana Buddha, symbolizing the Dharmakaya Buddha)? The Master said: It already has a name. Question: What is the teacher of Vairocana? The Master said: Understand it before there is Vairocana. Question: Please, Master, say a thorough word. The Master said: Good! Question: What happens when the four mountains are closing in? The Master said: The five aggregates (form, feeling, perception, volition, consciousness) are all empty. Question: What happens when a single thought has not yet arisen? The Master said: Truly a lie! Question: How far apart are ordinary people and sages? The Master stepped down from the Zen platform and stood. Question: If this student asks one question, the Master answers. What if I ask thousands or tens of thousands of questions? The Master said: Like a hen hatching eggs. Question: 'Above the heavens and below the heavens, I alone am honored.' What is this 'I'? The Master said: What fault is there in pushing down this old barbarian (referring to Bodhidharma)? Question: What is the Master's teacher? The Master said: Welcoming him, one cannot see his head; following him, one cannot see his back. Question: Before the statue is cast, where is the body? The Master said: Do not fabricate. Question: But what about when it appears and does not appear? The Master said: Where is it hidden? Question: How does a person without eyes progress? The Master said: Pervading the ten directions. Question: Why does one without eyes pervade the ten directions? The Master said: Do you still need to attach eyes? Question: What is the meaning of the coming from the West (referring to Bodhidharma's intention in coming to China from the West)? The Master said: Not avoiding. Question: What happens when the moon is not yet full? The Master said: Swallow three or four. Question: What happens after it is full? The Master said: Spit out seven or eight. Question: When the sun and moon are not bright, where are the Buddha and sentient beings? The Master said: When you see the old monk angry, you say he is angry; when you see the old monk happy, you say he is happy. Question: Monk, where do you come from? Answer: I come from the Eastern and Western mountains to pay respects to the Patriarch. The Master said:
祖師不在東西山。僧無對(法眼代云。和尚識祖師) 問如何是元中的。師曰。不到汝口裡道 問牛頭未見四祖時如何。師曰。與人為師。曰見后如何。師曰。不與人為師 問諸佛出世。為一大事因緣。和尚出世。當爲何事。師曰。尹司空請老僧開堂 問如何是佛。師曰。幻不可求 問千里投師。乞師一接。師曰。今日老僧腰痛 菜頭請益。師曰。且去。待無人時來。頭明日伺得無人又來。師曰。近前來。頭近前。師曰。輒不得舉似於人 問並卻咽喉唇吻請師道。師曰。汝祇要我道不得 問達磨未來時如何。師曰。遍天遍地。曰來后如何。師曰。蓋覆不得 問如何是無情說法。師曰。莫惡口 問和尚未見先師時如何。師曰。通身不奈何。曰見后如何。師曰。通身撲不碎。曰。還從師得也無。師曰。終不相孤負。曰恁么則從師得也。師曰。得個甚麼。曰恁么則孤負先師也。師曰。非但孤負先師。亦乃孤負老僧 問七佛是文殊弟子。文殊還有師也無。師曰。適來恁么道。也大似屈己推人 問金雞未鳴時如何。師曰。無這個音響。曰鳴后如何。師曰。各自知時 問師子是獸中之王。為甚麼被六塵吞。師曰。不作大無人我 師居投子山三十餘載。往來激發請益者。常盈于室 中和中。巢寇暴起。天下喪亂。有狂徒持刃。問師曰
【現代漢語翻譯】 現代漢語譯本 祖師不在東西山。（僧人提問，法眼禪師代答說：『和尚認識祖師。』） 問：『如何是元中的？』師父說：『不到你的口裡說。』 問：『牛頭禪師未見四祖道信（580-651）時如何？』師父說：『與人為師。』問：『見后如何？』師父說：『不與人為師。』 問：『諸佛出世，爲了一大事因緣，和尚出世，應當為何事？』師父說：『尹司空請老僧開堂。』 問：『如何是佛？』師父說：『幻不可求。』 問：『千里投師，乞師一接。』師父說：『今日老僧腰痛。』 菜頭請教，師父說：『且去，等待沒人的時候來。』菜頭第二天等到沒人的時候又來。師父說：『近前來。』菜頭走近前。師父說：『千萬不要告訴別人。』 問：『並卻咽喉唇吻請師道。』師父說：『你只要我說不得。』 問：『達磨（菩提達摩，約公元5-6世紀）未來時如何？』師父說：『遍天遍地。』問：『來后如何？』師父說：『蓋覆不得。』 問：『如何是無情說法？』師父說：『莫惡口。』 問：『和尚未見先師時如何？』師父說：『通身不奈何。』問：『見后如何？』師父說：『通身撲不碎。』問：『還從師得也無？』師父說：『終不相孤負。』問：『恁么則從師得也？』師父說：『得個甚麼？』問：『恁么則孤負先師也？』師父說：『非但孤負先師，亦乃孤負老僧。』 問：『七佛是文殊菩薩弟子，文殊還有師也無？』師父說：『適來恁么道，也大似屈己推人。』 問：『金雞未鳴時如何？』師父說：『無這個音響。』問：『鳴后如何？』師父說：『各自知時。』 問：『師子是獸中之王，為甚麼被六塵吞？』師父說：『不作大無人我。』 師父居住在投子山三十餘年，往來激發請教的人，常常充滿屋室。 中和年間（881-885），巢寇（黃巢）暴起，天下喪亂，有狂徒持刀，問師父說
【English Translation】 English version The Patriarch is not on the Eastern or Western mountains. (A monk asked, and Dharma Eye Zen Master answered on his behalf: 'The Abbot recognizes the Patriarch.') Asked: 'What is the center of the origin?' The Master said: 'It cannot be spoken from your mouth.' Asked: 'What was it like when Niutou (牛頭禪師) had not yet met the Fourth Patriarch Daoxin (道信, 580-651)?' The Master said: 'He took others as his teacher.' Asked: 'What was it like after he met him?' The Master said: 'He did not take others as his teacher.' Asked: 'The Buddhas appear in the world for a great cause and condition. What should the Abbot appear in the world for?' The Master said: '尹司空 (Yin Sikong) invited this old monk to open a Dharma hall.' Asked: 'What is Buddha?' The Master said: 'Illusion is not to be sought.' Asked: 'I have come a thousand miles to seek a teacher, begging the Master for guidance.' The Master said: 'Today, this old monk has a backache.' A vegetable gardener asked for instruction. The Master said: 'Go away for now. Come back when no one is around.' The gardener waited until no one was around the next day and came again. The Master said: 'Come closer.' The gardener came closer. The Master said: 'You must not tell anyone about this.' Asked: 'Please, Master, speak without using your throat, lips, or tongue.' The Master said: 'You just want me to be unable to speak.' Asked: 'What was it like before Bodhidharma (達磨, approximately 5th-6th century AD) came?' The Master said: 'Everywhere in the sky and on the earth.' Asked: 'What was it like after he came?' The Master said: 'It cannot be covered up.' Asked: 'What is insentient beings preaching the Dharma?' The Master said: 'Do not speak with a malicious tongue.' Asked: 'What was it like when the Abbot had not yet met his former teacher?' The Master said: 'My whole body was helpless.' Asked: 'What was it like after he met him?' The Master said: 'My whole body cannot be shattered.' Asked: 'Did you obtain it from your teacher?' The Master said: 'We will never betray each other.' Asked: 'Then you obtained it from your teacher?' The Master said: 'Obtained what?' Asked: 'Then you betrayed your former teacher?' The Master said: 'Not only did I betray my former teacher, but I also betrayed this old monk.' Asked: 'The Seven Buddhas are disciples of Manjusri Bodhisattva (文殊菩薩). Does Manjusri have a teacher?' The Master said: 'Saying it like that just now seems like humbling oneself to promote others.' Asked: 'What is it like when the golden rooster has not yet crowed?' The Master said: 'There is no such sound.' Asked: 'What is it like after it crows?' The Master said: 'Each knows the time.' Asked: 'The lion is the king of beasts. Why is it swallowed by the six dusts?' The Master said: 'Do not create a great sense of self and other.' The Master resided on Touzi Mountain (投子山) for more than thirty years, and those who came to be inspired and seek instruction often filled the room. During the Zhonghe era (中和, 881-885), the Chao bandits (黃巢) rose up violently, and the world was in chaos. A madman, holding a knife, asked the Master
。住此何為。師乃隨宜說法。渠魁聞而拜伏。脫身服施之而去。乾化甲戌四月六日示微疾。眾請醫。師曰。四大動作。聚散常程。汝等勿慮。吾自保矣。言訖。跏趺而寂。敕謚慈濟大師。塔曰真寂。
安吉州道場山如訥禪師
僧問。如何是教意。師曰。汝自看。僧禮拜。師曰。明月鋪霄漢。山川勢自分 問如何得聞性不隨緣去。師曰。聽汝看。僧禮拜。師曰。聾人也唱胡笳調。好惡高低自不聞。曰恁么則聞性宛然也。師曰。石從空里立。火向水中焚 問虛空還有邊際否。師曰。汝也太多知。僧禮拜。師曰。三尺杖頭挑日月。一塵飛起任遮天 問如何是道人。師曰。行運無軌跡。起坐絕人知。曰如何即是。師曰。三爐力盡無煙𦦨。萬頃平田水不流 問一念不生時如何。師曰。堪作甚麼。僧無語。師又曰。透出龍門雲雨合。山川大地入無蹤 師目有重瞳。手垂過膝。自翠微受訣。止於此山。剃草卓庵。學徒四至。廣闡法化。遂成叢社焉。寂後有壞衲三事。及開山拄杖木屐。今在影堂中。
建州白雲約禪師
僧問。不坐遍空堂。不居無學位。此人合向甚麼處安置。師曰。青天無電影 韶國師參。師問。甚麼處來。韶曰。江北來。師曰。船來陸來。曰船來。師曰。還逢見魚鱉么。曰往往遇之。師曰。
【現代漢語翻譯】 住在這裡做什麼？禪師便隨機說法。渠魁（指盜賊首領）聽后拜服，脫下身上的衣服施捨而去。乾化甲戌（914年）四月六日，禪師略感不適，眾人請醫生。禪師說：『四大（指地、水、火、風四種元素）的運作，聚散是常理，你們不必擔憂，我自己會保重。』說完，便結跏趺坐而圓寂。朝廷敕封謚號為慈濟大師，塔名為真寂。
安吉州道場山如訥禪師
有僧人問：『如何是教意（佛教的教義）？』禪師說：『你自己去看。』僧人禮拜。禪師說：『明月照耀整個天空，山川的形勢自然分明。』又問：『如何才能使聞性（聽覺的本性）不隨外緣而改變？』禪師說：『聽你去看。』僧人禮拜。禪師說：『聾子也在唱胡笳的曲調，好壞高低自己都聽不見。』僧人說：『這樣說來，聞性是本來就存在的了？』禪師說：『石頭從空中豎立，火焰在水中燃燒。』問：『虛空還有邊際嗎？』禪師說：『你也知道得太多了。』僧人禮拜。禪師說：『三尺長的竹杖挑著日月，一粒塵埃飛起也能遮蔽天空。』問：『如何是道人（修行的人）？』禪師說：『行動沒有軌跡，起居坐臥不被人知。』僧人說：『如何才是這樣？』禪師說：『三個爐子的火力耗盡沒有一絲煙氣，萬頃平坦的田地裡水也不流動。』問：『一念不生的時候如何？』禪師說：『能做什麼？』僧人無語。禪師又說：『穿過龍門雲雨交合，山川大地都消失得無影無蹤。』禪師眼睛有重瞳，雙手下垂超過膝蓋。自從在翠微禪師處接受心法后，就住在這座山裡，砍草搭建茅庵，學徒從四面八方趕來，廣泛宣揚佛法，於是形成了一個大的僧團。圓寂后留下破舊的僧衣三件，以及開山時用的拄杖和木屐，現在都在影堂中供奉。
建州白雲約禪師
有僧人問：『不坐在空曠的禪堂里，不居住在無學位的處所，這個人應該安置在哪裡？』禪師說：『青天沒有電影。』韶國師來參拜，禪師問：『從哪裡來？』韶國師說：『從江北來。』禪師說：『是坐船來的還是走陸路來的？』韶國師說：『坐船來的。』禪師說：『還遇到魚鱉了嗎？』韶國師說：『經常遇到。』禪師說：
【English Translation】 What are you doing here? The Chan master then taught according to the circumstances. The chieftain (referring to the leader of the bandits) listened and prostrated, taking off his clothes to donate and leaving. On the sixth day of the fourth month of the Jiaxu year of Qianhua (914 AD), the Chan master felt slightly unwell. The crowd asked for a doctor. The Chan master said, 'The operation of the four elements (referring to earth, water, fire, and wind), gathering and dispersing are the norm. You don't need to worry, I will take care of myself.' After speaking, he sat in full lotus posture and passed away. The imperial court posthumously conferred the title of Great Master Ciji, and the pagoda was named Zhenji.
Chan Master Runa of Daocheng Mountain in Anji Prefecture
A monk asked, 'What is the meaning of the teachings (Buddhist doctrine)?' The Chan master said, 'Look for yourself.' The monk bowed. The Chan master said, 'The bright moon illuminates the entire sky, and the shapes of mountains and rivers are naturally distinct.' He also asked, 'How can one's hearing nature (the inherent nature of hearing) not change with external conditions?' The Chan master said, 'Listen to you look.' The monk bowed. The Chan master said, 'Even a deaf person sings the Hujia tune, but they cannot hear the good, bad, high, or low notes themselves.' The monk said, 'In that case, the hearing nature is originally present?' The Chan master said, 'A stone stands upright in the empty sky, and fire burns in the water.' Asked, 'Does emptiness have boundaries?' The Chan master said, 'You know too much.' The monk bowed. The Chan master said, 'A three-foot-long bamboo stick carries the sun and moon, and a single speck of dust flying up can block the sky.' Asked, 'What is a Daoist (a practitioner)?' The Chan master said, 'Actions have no traces, and rising, sitting, and lying down are unknown to others.' The monk said, 'How is it like this?' The Chan master said, 'The power of three stoves is exhausted without a trace of smoke, and the water does not flow in ten thousand acres of flat fields.' Asked, 'What is it like when a single thought does not arise?' The Chan master said, 'What can it be used for?' The monk was speechless. The Chan master also said, 'Passing through the Dragon Gate, clouds and rain unite, and mountains and rivers disappear without a trace.' The Chan master had double pupils in his eyes and hands that hung down past his knees. Since receiving the mind-seal from Chan Master Cuiwei, he lived in this mountain, cutting grass to build a thatched hut. Students came from all directions, widely propagating the Dharma, and thus formed a large monastic community. After his passing, he left behind three pieces of worn-out monastic robes, as well as the staff and wooden clogs used when opening the mountain, which are now enshrined in the ancestral hall.
Chan Master Baiyun Yue of Jianzhou
A monk asked, 'Not sitting in the empty meditation hall, not residing in a place without learning, where should this person be placed?' The Chan master said, 'The blue sky has no shadows.' National Teacher Shao came to visit. The Chan master asked, 'Where do you come from?' National Teacher Shao said, 'From Jiangbei.' The Chan master said, 'Did you come by boat or by land?' National Teacher Shao said, 'By boat.' The Chan master said, 'Did you encounter fish and turtles?' National Teacher Shao said, 'Often encountered.' The Chan master said:
遇時作么生。韶曰。咄。縮頭去。師大笑。
孝義性空禪師法嗣
歙州茂源禪師
因平田參。師欲起身。田乃把住曰。開口即失。閉口即喪。去此二途。請師速道。師以手掩耳。田放手曰。一步易。兩步難。師曰。著甚麼死急。田曰。若非此師。不免諸方點檢。師不對。
棗山光仁禪師
上堂眾集。師于座前謂眾曰。不負平生行腳眼目。致個問來。還有么。眾無對。師曰。若無。即升座去也。便登座。僧出禮拜。師曰。負我且從。爭奈大眾何。便歸方丈。翌日有僧。請辨前語意旨如何。師曰。齋時有飯與汝吃。夜後有床與汝眠。一向煎迫我作甚麼。僧禮拜。師曰苦苦。僧曰請師直指。師乃垂足曰。舒縮一任老僧。
五燈全書卷第十 卍新續藏第 81 冊 No. 1571 五燈全書(第1卷-第33卷)
五燈全書卷第十一
京都聖感禪寺住持(臣)僧 (超永) 編輯
京都古華嚴寺住持(臣)僧 (超揆) 較閱 進呈
青原下五世
石霜諸禪師法嗣
潭州大光山居誨禪師
京兆王氏子。初造石霜。長坐不臥。麻衣草履。亡身為法。霜遂令主性空塔院。一日霜知緣熟。試其所得。問曰。國家每年。放舉人及第。朝門還得
【現代漢語翻譯】 遇時作么生？（遇到時怎麼辦？）韶曰：『咄！』縮頭去。（韶說：『咄！』縮回你的頭去。）師大笑。（禪師大笑。）
孝義性空禪師法嗣（孝義性空禪師的法嗣）
歙州茂源禪師（歙州茂源禪師）
因平田參，師欲起身。（因為平田來參拜，禪師想要起身。）田乃把住曰：『開口即失，閉口即喪，去此二途，請師速道。』（平田於是抓住禪師說：『開口就失去，閉口就喪失，去除這兩條路，請禪師快說。』）師以手掩耳。（禪師用手摀住耳朵。）田放手曰：『一步易，兩步難。』（平田放開手說：『一步容易，兩步難。』）師曰：『著甚麼死急？』（禪師說：『著什麼急？』）田曰：『若非此師，不免諸方點檢。』（平田說：『如果不是這位禪師，免不了被各方禪師檢查。』）師不對。（禪師不回答。）
棗山光仁禪師（棗山光仁禪師）
上堂眾集，師于座前謂眾曰：『不負平生行腳眼目，致個問來，還有么？』（上堂時大眾聚集，禪師在座位前對大眾說：『不辜負我平生行腳的眼力，帶來一個問題，還有嗎？』）眾無對。（大眾沒有回答。）師曰：『若無，即升座去也。』（禪師說：『如果沒有，我就升座了。』）便登座。（於是就登上座位。）僧出禮拜。（僧人出來禮拜。）師曰：『負我且從，爭奈大眾何？』（禪師說：『辜負我且算了，又奈大眾如何呢？』）便歸方丈。（於是就回到方丈。）翌日有僧，請辨前語意旨如何。（第二天有僧人，請禪師辨析之前話語的意旨如何。）師曰：『齋時有飯與汝吃，夜後有床與汝眠，一向煎迫我作甚麼？』（禪師說：『齋飯時有飯給你吃，夜晚後有床給你睡，一直逼迫我做什麼？』）僧禮拜。（僧人禮拜。）師曰苦苦。（禪師說苦啊苦啊。）僧曰請師直指。（僧人說請禪師直接指點。）師乃垂足曰：『舒縮一任老僧。』（禪師於是垂下腳說：『伸展收縮都由老僧我。』）
五燈全書卷第十 卍新續藏第 81 冊 No. 1571 五燈全書(第1卷-第33卷)
五燈全書卷第十一
京都聖感禪寺住持(臣)僧 (超永) 編輯
京都古華嚴寺住持(臣)僧 (超揆) 較閱 進呈
青原下五世
石霜諸禪師法嗣（石霜諸禪師的法嗣）
潭州大光山居誨禪師（潭州大光山居誨禪師）
京兆王氏子。初造石霜，長坐不臥，麻衣草履，亡身為法。（京兆王氏之子。起初來到石霜，長期打坐不睡覺，身穿麻衣腳穿草鞋，捨棄自身爲了佛法。）霜遂令主性空塔院。（石霜於是讓他主持性空塔院。）一日霜知緣熟，試其所得。（一日石霜知道機緣成熟，試探他所證悟的。）問曰：『國家每年，放舉人及第，朝門還得』（問道：『國家每年，放舉人及第（科舉制度），朝廷還能得到』）
【English Translation】 What to do when encountering the moment? Shao said: 'Tut!' Withdraw your head. The master laughed loudly.
Dharma Heir of Zen Master Xingkong of Xiaoyi
Zen Master Maoyuan of Shezhou
Because Ping Tian came to visit, the master wanted to get up. Tian then grabbed him and said: 'Opening the mouth is losing, closing the mouth is forfeiting. Leaving these two paths, please master speak quickly.' The master covered his ears with his hands. Tian released his hand and said: 'One step is easy, two steps are difficult.' The master said: 'What's the rush?' Tian said: 'If it weren't for this master, I would inevitably be inspected by various quarters.' The master did not respond.
Zen Master Guangren of Zaoshan
When the assembly gathered in the hall, the master said to the assembly in front of the seat: 'Not betraying my lifelong pilgrimage eyes, bring a question, is there any?' The assembly had no response. The master said: 'If there is none, then I will ascend the seat.' Then he ascended the seat. A monk came out to bow. The master said: 'Bearing my burden is fine, but what about the assembly?' Then he returned to his abbot's room. The next day, a monk asked to discern the meaning of the previous words. The master said: 'At mealtime, there is rice for you to eat, and after night, there is a bed for you to sleep in. Why do you always torment me?' The monk bowed. The master said, 'Bitter, bitter.' The monk said, 'Please master point directly.' The master then lowered his foot and said: 'Stretching and shrinking is up to this old monk.'
Volume 10 of the Complete Book of Five Lamps 卍 New Continued Collection No. 1571 Complete Book of Five Lamps (Volumes 1-33)
Volume 11 of the Complete Book of Five Lamps
Resident Monk (Minister) Chao Yong of the Sacred 感 Temple in Kyoto, Edited
Resident Monk (Minister) Chao Kui of the Ancient Huayan 華嚴 Temple in Kyoto, Proofread and Presented
Five Generations Below Qingyuan
Dharma Heirs of the Various Zen Masters of Shishuang
Zen Master Juhui of Daguan Mountain in Tanzhou
A son of the Wang family of Jingzhao. Initially, he went to Shishuang, sitting for a long time without sleeping, wearing hemp clothes and straw sandals, sacrificing himself for the Dharma. Shuang then ordered him to preside over the Xingkong Pagoda Courtyard. One day, Shuang knew that the conditions were ripe and tested his attainment. He asked: 'Every year, the country releases successful candidates in the imperial examinations (keju system), can the imperial court still obtain'
拜也無。師曰。有一人不求進。霜曰。憑何。師曰。他且不為名。霜曰。除卻今日。別更有時也無。師曰。他亦不道今日是。如是酬問。往復無滯。盤桓二十餘祀。眾請出世 僧問。祇如達磨是祖否。師曰。不是祖。曰既不是祖。又來作甚麼。師曰。祇為汝不薦。曰薦后如何。師曰。方知不是祖 問混沌未分時如何。師曰。時教阿誰敘 上堂。一代時教。祇是整理時人手腳。直饒剝盡到底也。祇成得個了事人。不可將當衲衣下事。所以道。四十九年。明不盡。標不起。到這裡合作么生。更若忉忉。恐成負累。珍重。唐昭宗天覆癸亥九月三日歸寂。壽六十有七。
瑞州九峰道䖍禪師
福州侯官劉氏子。嘗為石霜侍者。洎霜歸寂。眾請首座繼席。師曰。眾曰。須明得先師意始可。座曰。先師有甚麼意。師曰。先師道。休去。歇去。冷湫湫地去。一念萬年去。寒灰枯木去。古廟香爐去。一條白練去。其餘則不問。如何是一條白練去。座曰。這個祇是明一色邊事。師曰。元來未會先師意在。座曰。你不肯我那。但裝香來。香菸斷處。若去不得。即不會先師意。遂焚香。香菸未繼。座已脫去。師拊座背曰。坐脫立亡即不無。先師意未夢見在 住後上堂。問無間中人。行甚麼行。師曰。畜生行。曰畜生復行甚麼行。師
【現代漢語翻譯】 拜也沒有。石霜慶諸禪師問：『有一人不求上進，怎麼樣？』九峰道虔禪師說：『憑什麼（不求上進）？』石霜慶諸禪師說：『他只是不爲了名聲。』九峰道虔禪師說：『除了今天，還有別的時日嗎？』石霜慶諸禪師說：『他也不說今天是什麼。』像這樣酬對問答，往來沒有滯礙。九峰道虔禪師在石霜慶諸禪師處盤桓了二十多年，大眾請他出世（住持一方）。 有僧人問：『達磨（Bodhidharma，禪宗初祖）是祖師嗎？』九峰道虔禪師說：『不是祖師。』僧人說：『既然不是祖師，又來做什麼？』九峰道虔禪師說：『只因爲你不領會。』僧人說：『領會之後如何？』九峰道虔禪師說：『才知道不是祖師。』 有人問：『混沌未分之時如何？』九峰道虔禪師說：『那時教誰來說？』 九峰道虔禪師上堂說法：『一代時教，只是整理時人的手腳。即使剝盡到底，也只是成就一個了事人。不可將它當作衲衣下的事（根本大事）。所以說，四十九年（釋迦牟尼佛說法四十九年），明不盡，標不起。到這裡該怎麼做？如果再忉忉不休，恐怕成為負累。珍重。』唐昭宗天覆癸亥年（903年）九月三日圓寂，享年六十七歲。
瑞州九峰道虔禪師 是福州侯官劉氏之子，曾經做過石霜慶諸禪師的侍者。等到石霜慶諸禪師圓寂，大眾請首座（寺院中資歷最深的僧人）繼任住持。九峰道虔禪師說：『須要明白先師的意旨才可以。』首座說：『先師有什麼意旨？』九峰道虔禪師說：『先師說：休去，歇去，冷湫湫地去，一念萬年去，寒灰枯木去，古廟香爐去，一條白練去，其餘則不問。如何是一條白練去？』首座說：『這個只是明白一色邊事。』九峰道虔禪師說：『原來你未曾領會先師的意旨。』首座說：『你不認可我嗎？但裝香來，香菸斷處，如果去不得，就是不會先師意。』於是焚香，香菸未斷，首座已經脫去（圓寂）。九峰道虔禪師撫著首座的背後說：『坐脫立亡（指生死自在）即不無，先師意未夢見在。』九峰道虔禪師住持後上堂說法，有人問：『無間（Avīci，八大地獄中最苦之處）中的人，行什麼行？』九峰道虔禪師說：『畜生行。』那人說：『畜生又行什麼行？』九峰道虔禪師
【English Translation】 There was no bow either. Master (Shishuang Qingzhu Chan Master) said, 'If there is a person who does not seek advancement, what about it?' Shuang (Shishuang Qingzhu Chan Master) said, 'Based on what?' Master (Jiufeng Daoqian Chan Master) said, 'He simply does not do it for fame.' Shuang (Shishuang Qingzhu Chan Master) said, 'Apart from today, is there another time?' Master (Jiufeng Daoqian Chan Master) said, 'He also does not say what today is.' Such reciprocal questioning and answering, back and forth without hindrance. Lingered for more than twenty years. The assembly requested him to come forth into the world (to be an abbot). A monk asked, 'Is Bodhidharma (Damo, the first patriarch of Zen) a patriarch?' Master (Jiufeng Daoqian Chan Master) said, 'Not a patriarch.' The monk said, 'Since he is not a patriarch, what did he come for?' Master (Jiufeng Daoqian Chan Master) said, 'Only because you do not recognize.' The monk said, 'What about after recognition?' Master (Jiufeng Daoqian Chan Master) said, 'Then you know he is not a patriarch.' Someone asked, 'What about when chaos was not yet divided?' Master (Jiufeng Daoqian Chan Master) said, 'Who would you teach to describe it at that time?' Master (Jiufeng Daoqian Chan Master) ascended the hall and said, 'The teachings of an entire era are just tidying up people's hands and feet. Even if you strip everything bare, you only achieve a person who has finished their affairs. You cannot take it as something under your kasaya (fundamental matter). Therefore, it is said, for forty-nine years (Shakyamuni Buddha taught for forty-nine years), it cannot be fully understood, it cannot be marked out. What should you do here? If you keep chattering, I am afraid it will become a burden. Treasure this.' Jiufeng Daoqian Chan Master passed away on the third day of the ninth month of the Guihai year (903 AD) of the Tianfu era of Emperor Zhaozong of Tang, at the age of sixty-seven.
Chan Master Jiufeng Daoqian of Ruizhou Was a son of the Liu family of Houguan, Fuzhou. He once served as Shishuang Qingzhu Chan Master's attendant. When Shuang (Shishuang Qingzhu Chan Master) passed away, the assembly requested the head seat (the most senior monk in the monastery) to succeed as abbot. Master (Jiufeng Daoqian Chan Master) said, 'It is necessary to understand the intention of the former master before it is possible.' The head seat said, 'What intention did the former master have?' Master (Jiufeng Daoqian Chan Master) said, 'The former master said: Rest, stop, go coldly, go with one thought for ten thousand years, go as cold ashes and dead wood, go as an ancient temple incense burner, go as a strip of white silk, the rest I will not ask. What is going as a strip of white silk?' The head seat said, 'This is just clarifying the matter of one color.' Master (Jiufeng Daoqian Chan Master) said, 'So you have not understood the former master's intention.' The head seat said, 'Do you not approve of me? Then light incense, and if you cannot go where the incense smoke ends, then you do not understand the former master's intention.' So he burned incense, and before the incense smoke ceased, the head seat had already departed (passed away). Master (Jiufeng Daoqian Chan Master) patted the head seat's back and said, 'Sitting in meditation and passing away, or standing and passing away, is not impossible, but the former master's intention has not been seen in a dream.' After Master (Jiufeng Daoqian Chan Master) became the abbot, he ascended the hall and gave a sermon. Someone asked, 'What practice does a person in Avīci (the most painful of the eight great hells) practice?' Master (Jiufeng Daoqian Chan Master) said, 'Animal practice.' The person said, 'What practice do animals practice?' Master (Jiufeng Daoqian Chan Master)
曰。無間行。曰此猶是長生路上人。師曰。汝須知有不共命者。曰不共甚麼命。師曰。長生氣不常。乃曰。諸兄弟。還識得命么。欲知命。流泉是命。湛寂是身。千波競涌是文殊境界。一亙晴空是普賢床榻。其次借一句子。是指月。于中事是話月。從上宗門中事。如節度使信旗相似。且如諸方先德。未建許多名目。指陳已前。諸兄弟。約甚麼體格商量。到這裡。不假三寸試話會看。不假耳試辨聽看。不假眼試辯白看。所以道。聲前拋不出。句后不藏形。盡乾坤大地。都來是汝當人個體。向甚麼處。安眼耳鼻舌。莫但向意根下。圖度作解。盡未來際。亦未有休歇分。所以洞山道。擬將心意學元宗。大似西行卻向束。珍重 問承古有言。向外紹則臣位。向內紹則王種。是否。師曰是。曰如何是外紹。師曰。若不知事極頭。祇得了事。喚作外紹。是為臣種。曰如何是內紹。師曰。知向里許承當擔荷。是為內紹。曰如何是王種。師曰。須見無承當底人。無擔荷底人。始得同一色。同一色了。所以借為誕生。是為王種。曰恁么則內紹。亦須得轉。師曰。灼然有承當擔荷。爭得不轉。汝道內紹。便是人王種。你且道。如今還有紹底道理么。所以古人道。紹是功。紹了非是功。轉功就位了。始喚作人王種。曰未審外紹還轉也無。師曰
【現代漢語翻譯】 現代漢語譯本 問：什麼是無間行？師父說：『這仍然是在追求長生道路上的人。』師父說：『你必須知道有不與命運共同存在的東西。』問：『什麼是不共的命運？』師父說：『長生氣不是永恒的。』於是說：『各位兄弟，還認識命運嗎？想要知道命運，流動的泉水就是命運，湛然寂靜的就是身。千波競涌是文殊（Manjusri，智慧的象徵）的境界，一望無垠的晴空是普賢（Samantabhadra，大行愿的象徵）的床榻。』其次，借用一句話，是指月亮的手指。其中的事情是談論月亮。從上宗門中的事情，就像節度使的信旗一樣。比如各方先德，未建立許多名目，指點陳述以前，各位兄弟，用什麼體格來商量？到這裡，不需要用三寸舌頭來嘗試說話，會看；不需要用耳朵來嘗試分辨聽聞；不需要用眼睛來嘗試分辨明白。所以說，在聲音之前拋不出去，在語句之後不隱藏形跡。整個乾坤大地，都是你當下的個體。向什麼地方安放眼耳鼻舌？不要只是在意根下，試圖思量作解。直到未來無盡時，也沒有休止停歇的時候。所以洞山（Dongshan，禪宗大師）說：『想要用心意來學習元宗（Yuanzong，禪宗流派），就像向西走卻朝著東邊一樣。』珍重！問：承古有言，『向外紹則是臣位，向內紹則是王種』，是否如此？師父說：『是。』問：『如何是外紹？』師父說：『如果不知道事情的極致，只得到了事，就叫做外紹，是為臣種。』問：『如何是內紹？』師父說：『知道向內心承擔負荷，是為內紹。』問：『如何是王種？』師父說：『必須見到沒有承當的人，沒有擔荷的人，才能達到同一顏色。同一顏色之後，才能藉此誕生，是為王種。』問：『這樣說來，內紹也必須轉變？』師父說：『確實有承當擔荷，怎麼能不轉變？你說內紹，便是人王種，你且說說，如今還有紹底的道理嗎？』所以古人說：『紹是功，紹了非是功，轉功就位了，才叫做人王種。』問：『不知道外紹還能轉變嗎？』師父說：
【English Translation】 English version Question: 'What is uninterrupted practice (Wu Jian Xing)?' The Master said: 'This is still someone on the path of seeking longevity.' The Master said: 'You must know that there is something that does not share the same fate.' Question: 'What is the fate that is not shared?' The Master said: 'The energy of longevity is not constant.' Then he said: 'Brothers, do you recognize fate? If you want to know fate, the flowing spring is fate, the serene stillness is the body. The myriad waves surging forth are the realm of Manjusri (wisdom), and the boundless clear sky is the bed of Samantabhadra (great vows).』 Secondly, borrowing a phrase, it is a finger pointing at the moon. The matter within it is talking about the moon. The matter within the supreme Zen school is like the credentials of a military commissioner. For example, the virtuous predecessors of various places, before establishing many names and pointing out things, brothers, what kind of framework do you use to discuss? Arriving here, there is no need to use a three-inch tongue to try to speak and understand; there is no need to use ears to try to distinguish hearing; there is no need to use eyes to try to discern and clarify. Therefore, it is said, 'Before sound, it cannot be thrown out; after the phrase, it does not hide its form.' The entire universe is all of you, the individual in the present moment. Where do you place your eyes, ears, nose, and tongue? Do not just rely on the root of intention to try to contemplate and interpret. Even until the endless future, there will be no time for rest and cessation. Therefore, Dongshan (Zen master) said: 'Trying to learn the Yuanzong (Zen school) with the mind is like going west but heading east.' Treasure this! Question: It is said in ancient times, 'To inherit outwardly is the position of a minister; to inherit inwardly is the seed of a king.' Is this so? The Master said: 'Yes.' Question: 'What is outward inheritance?' The Master said: 'If you do not know the ultimate of things, and only achieve matters, it is called outward inheritance, which is the seed of a minister.' Question: 'What is inward inheritance?' The Master said: 'Knowing to undertake and bear the burden inwardly is inward inheritance.' Question: 'What is the seed of a king?' The Master said: 'You must see the person who does not undertake, the person who does not bear the burden, to achieve the same color. After the same color, then it can be borrowed for birth, which is the seed of a king.' Question: 'In that case, inward inheritance must also transform?' The Master said: 'Indeed, there is undertaking and bearing the burden, how can it not transform? You say inward inheritance is the seed of a human king, but tell me, is there still a principle of inheritance today?' Therefore, the ancients said: 'Inheritance is merit, but inheritance is not merit; transforming merit and taking position is then called the seed of a human king.' Question: 'I don't know if outward inheritance can also transform?' The Master said:
。外紹全未知有。且教渠知有。曰如何是知有。師曰。天明不覺曉。問如何是外紹。師曰。不借別人家裡事。曰如何是內紹。師曰。推爺向里頭。曰二語之中。那語最親。師曰。臣在門裡。王不出門。曰恁么則不出門者。不落二邊。師曰。渠也不獨坐世界裡。紹王種名外。紹王種姓。所以道。紹是功。名臣。是偏中正。紹了轉功。名君。是正中偏。問誕生還更知聞也無。師曰。更知聞阿誰。曰恁么則莫便是否。師曰。若是。古人為甚麼道誕生王有父。曰既有父。為甚麼不知聞。師曰。同時不識祖 問古人云。直得不恁么來者。猶是兒孫。意旨如何。師曰。古人不謾語。曰如何是來底兒孫。師曰。猶守珍御在。曰如何是父。師曰。無家可坐。無世可興 問諸聖間出。祇是個傳語底人。豈不是和尚語。師曰是。曰祇如世尊生下。一手指天一手指地云。天上天下唯我獨尊。為甚麼喚作傳語底人。師曰。為他指天指地。所以喚作傳語底人。僧禮拜而退 問九重無信。恩赦何來。師曰。流光雖遍。閫內不周。曰流光與閫內。相去多少。師曰。綠水騰波。青山秀色 問人人盡言請益。未審師將何拯濟。師曰。汝道。巨岳還曾乏寸土也無。曰恁么則四海蔘尋當爲何事。師曰。演若迷頭心自狂。曰還有不狂者么。師曰有。曰如何是不狂
者。師曰。突曉途中眼不開 問如何是學人自己。師曰。更問阿誰。曰便恁么承當時如何。師曰。須彌還更戴須彌 問祖祖相傳。復傳何事。師曰。釋迦慳迦葉富。曰如何是釋迦慳。師曰。無物與人。曰如何是迦葉富。師曰。國內孟嘗君。曰畢竟傳底事作么生。師曰。百歲老人分夜燈 問諸佛非我道。如何是我道。師曰。我非諸佛。曰既非諸佛。為甚麼卻立我道。師曰。適來暫喚來。如今卻遣出。曰為甚麼卻遣出。師曰。若不遣出。眼裡塵生 問一切處覓不得。豈不是聖。師曰。是甚麼聖。曰牛頭未見四祖時。豈不是聖。師曰。是聖境未忘。曰二聖相去幾何。師曰。塵中雖有隱形術。爭奈全身入帝鄉 問古人道。因真立妄。從妄顯真。是否。師曰。是。曰如何是真心。師曰。不雜食是。曰如何是妄心。師曰。攀緣起倒是。曰離此二途。如何是本體。師曰。本體不離。曰為甚麼不離。師曰。不敬功德天。誰嫌黑暗女 問盡乾坤都來是個眼。如何是乾坤眼。師曰。乾坤在里許。曰乾坤眼何在。師曰。正是乾坤眼。曰還照矚也無。師曰。不借三光勢。曰既不借三光勢。憑何喚作乾坤眼。師曰。若不如是。髑髏前見鬼人無數 問一筆丹青。為甚麼邈志公真不得。師曰。僧繇卻許志公。曰未審僧繇得甚麼人證旨。卻許志公。師曰
【現代漢語翻譯】 現代漢語譯本 僧人問：『突然醒悟，但在途中眼睛卻睜不開。』 師父說：『在突然醒悟的途中，眼睛仍然無法睜開。』 問：『什麼是學人自己的本性？』 師父說：『你還問誰？』 僧人說：『如果這樣理解，那麼承當（接受）的時候該如何？』 師父說：『須彌山（Sumeru，佛教宇宙觀中的中心山）還要再戴一座須彌山。』 問：『祖師們代代相傳，究竟傳的是什麼事？』 師父說：『釋迦牟尼（Sakyamuni，佛教創始人）吝嗇，迦葉（Kasyapa，釋迦牟尼的大弟子）富有。』 僧人說：『什麼是釋迦牟尼的吝嗇？』 師父說：『沒有東西給人。』 僧人說：『什麼是迦葉的富有？』 師父說：『國內的孟嘗君（Mengchang, 戰國時期齊國貴族，以好客著稱）。』 僧人說：『究竟傳的那個事是什麼樣的？』 師父說：『百歲老人分夜燈。』 問：『諸佛（Buddhas，所有覺悟者的總稱）不是我的道，那麼什麼是我的道？』 師父說：『我不是諸佛。』 僧人說：『既然不是諸佛，為什麼還要立一個我的道？』 師父說：『剛才暫時叫你來，現在卻要遣你出去。』 僧人說：『為什麼要遣我出去？』 師父說：『如果不遣你出去，眼裡就會生塵。』 問：『在一切處都找不到，豈不是聖人？』 師父說：『是什麼聖人？』 僧人說：『牛頭（Niutou，牛頭宗的創始人法融）在未見到四祖（Sizu，禪宗四祖道信）時，豈不是聖人？』 師父說：『是聖境未忘。』 僧人說：『二聖相差多少？』 師父說：『塵中雖有隱形術，爭奈全身入帝鄉。』 問：『古人說，因真而立妄，從妄而顯真，是這樣嗎？』 師父說：『是。』 僧人說：『什麼是真心？』 師父說：『不雜食是。』 僧人說：『什麼是妄心？』 師父說：『攀緣起倒是。』 僧人說：『離開這兩種途徑，什麼是本體？』 師父說：『本體不離。』 僧人說：『為什麼不離？』 師父說：『不敬功德天（Gongdetian，佛教中的吉祥女神），誰嫌黑暗女（Heiannu，與功德天相對的黑暗女神）？』 問：『整個乾坤（Qiankun，天地）都來是一個眼，什麼是乾坤眼？』 師父說：『乾坤在里許。』 僧人說：『乾坤眼在哪裡？』 師父說：『正是乾坤眼。』 僧人說：『還照耀嗎？』 師父說：『不借三光勢。』 僧人說：『既然不借三光勢，憑什麼叫做乾坤眼？』 師父說：『若不如是，髑髏（Dukui，骷髏）前見鬼人無數。』 問：『一筆丹青，為什麼畫不像志公（Zhi Gong，南北朝時期梁代的僧人）的真容？』 師父說：『僧繇（Sengyou，南北朝時期梁代的畫家）卻認可志公。』 僧人說：『不知道僧繇得到什麼人的印證，卻認可志公？』 師父說：
【English Translation】 English version A monk asked: 'Suddenly awakened, but the eyes cannot open on the way.' The Master said: 'On the way of sudden awakening, the eyes still cannot open.' Asked: 'What is the student's own nature?' The Master said: 'Who else are you asking?' The monk said: 'If understood in this way, how should one accept it at the moment of acceptance?' The Master said: 'Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology) still needs to wear another Mount Sumeru.' Asked: 'What exactly is being passed down from generation to generation by the patriarchs?' The Master said: 'Sakyamuni (Sakyamuni, the founder of Buddhism) is stingy, Kasyapa (Kasyapa, Sakyamuni's great disciple) is rich.' The monk said: 'What is Sakyamuni's stinginess?' The Master said: 'Having nothing to give to people.' The monk said: 'What is Kasyapa's richness?' The Master said: 'The Lord Mengchang (Mengchang, a nobleman of the Qi state during the Warring States period, known for his hospitality) of the country.' The monk said: 'What exactly is the matter being passed down?' The Master said: 'A hundred-year-old man dividing the night lamp.' Asked: 'The Buddhas (Buddhas, the collective name for all enlightened beings) are not my path, then what is my path?' The Master said: 'I am not the Buddhas.' The monk said: 'Since you are not the Buddhas, why establish a my path?' The Master said: 'I just temporarily called you here, but now I want to send you out.' The monk said: 'Why send me out?' The Master said: 'If I don't send you out, dust will grow in your eyes.' Asked: 'If it cannot be found everywhere, isn't it a sage?' The Master said: 'What kind of sage?' The monk said: 'When Niutou (Niutou, the founder of the Niutou school, Farong) had not yet seen the Fourth Patriarch (Sizu, the Fourth Patriarch of Zen, Daoxin), wasn't he a sage?' The Master said: 'It is the unforgotten state of sagehood.' The monk said: 'How far apart are the two sages?' The Master said: 'Although there is an invisibility technique in the dust, how can the whole body enter the imperial land?' Asked: 'The ancients said, 'Falsehood is established because of truth, and truth is revealed from falsehood,' is that so?' The Master said: 'Yes.' The monk said: 'What is true mind?' The Master said: 'Not eating mixed food is.' The monk said: 'What is false mind?' The Master said: 'Clinging to conditions and arising is.' The monk said: 'Apart from these two paths, what is the original substance?' The Master said: 'The original substance does not leave.' The monk said: 'Why does it not leave?' The Master said: 'If you do not respect the Goddess of Merit (Gongdetian, the auspicious goddess in Buddhism), who will dislike the Dark Woman (Heiannu, the dark goddess opposite to the Goddess of Merit)?' Asked: 'The entire Qiankun (Qiankun, heaven and earth) comes to be an eye, what is the Qiankun eye?' The Master said: 'Qiankun is inside.' The monk said: 'Where is the Qiankun eye?' The Master said: 'It is the Qiankun eye.' The monk said: 'Does it still illuminate?' The Master said: 'It does not borrow the power of the three lights.' The monk said: 'Since it does not borrow the power of the three lights, what is it called the Qiankun eye?' The Master said: 'If it is not like this, countless ghost people will be seen in front of the skull (Dukui, skull).' Asked: 'Why can't a stroke of Danqing (Danqing, traditional Chinese painting) depict the true face of Zhi Gong (Zhi Gong, a monk of the Liang Dynasty during the Southern and Northern Dynasties)?' The Master said: 'Sengyou (Sengyou, a painter of the Liang Dynasty during the Southern and Northern Dynasties) recognized Zhi Gong.' The monk said: 'I don't know what person's endorsement Sengyou got, but he recognized Zhi Gong?' The Master said:
。烏龜稽首須彌柱 問動容沉古路。身沒乃方知。此意如何。師曰。偷佛錢買佛香。曰學人不會。師曰。不會即燒香供養本爺孃 師后住泐潭而終。謚大覺禪師。塔曰圓寂。
臺州涌泉景欣禪師
泉州仙遊人。自石霜開示。而止涌泉。一日不披袈裟吃飯。有僧問。莫成俗否。師曰。即今豈是僧耶。強德二禪客。于路次見師騎牛。不識師。忽曰。蹄角甚分明。爭奈騎者不鑒。師驟牛而去。強德憩于樹下煎茶。師回卻下牛。問曰二禪客。近離甚麼處。強曰那邊。師曰。那邊事作么生。強提起茶盞。師曰。此猶是這邊事。那邊事作么生。強無對。師曰。莫道騎者不鑒好 上堂。我四十九年在這裡。尚目有時走作。汝等諸人。莫開大口。見解人多。行解人萬中無一個。見解言語。總要知通。若識不盡。敢道輪迴去在。為何如此。蓋為識漏未盡。汝但盡卻今時。始得成立。亦喚作立中功。轉功就他去。亦喚作就中功。親他去。我所以道。親人不得度。渠不度親人。恁么譬喻尚不會。薦取渾侖底。但管取性亂動舌頭。不見洞山道。相續也大難。汝須知有此事。若不知有。啼哭有日在 上堂。拍盲不見佛。開眼遇途人。借問途中事。渠無丈六身。不從五天來。漢地不曾踏。不是張家生。誰云李家子。三人拄一杖臥一床。
【現代漢語翻譯】 現代漢語譯本： 烏龜稽首須彌柱，問動容沉古路。身沒乃方知，此意如何？ 譯：烏龜向須彌山柱叩頭，詢問關於動容和沉寂的古老道路。只有當身體消失時才能明白，這其中的含義是什麼？ 師曰：偷佛錢買佛香。 譯：禪師說：『這是偷用供佛的錢來買供佛的香。』 曰：學人不會。 譯：學人說：『弟子不明白。』 師曰：不會即燒香供養本爺孃。 譯：禪師說：『不明白就燒香供養你的親生父母。』 師后住泐潭而終，謚大覺禪師，塔曰圓寂。 譯：後來這位禪師住在泐潭，在那裡圓寂。謚號為大覺禪師，塔的名字叫圓寂。
臺州涌泉景欣禪師
泉州仙遊人，自石霜開示，而止涌泉。一日不披袈裟吃飯，有僧問：莫成俗否？ 譯：景欣禪師是泉州仙遊人，自從得到石霜的開示后，便在涌泉寺駐錫。有一天，他沒有穿袈裟就吃飯，有僧人問：『莫非是要還俗了嗎？』 師曰：即今豈是僧耶？ 譯：禪師說：『難道現在我就算是僧人了嗎？』 強德二禪客，于路次見師騎牛，不識師。忽曰：蹄角甚分明，爭奈騎者不鑒。 譯：有強德兩位禪客，在路上看見禪師騎著牛，卻不認識他。其中一人忽然說：『牛的蹄子和角非常分明，可惜騎牛的人卻不明白。』 師驟牛而去。強德憩于樹下煎茶。師回卻下牛，問曰：二禪客，近離甚麼處？ 譯：禪師隨即騎牛離開了。強德兩人在樹下休息，煮茶。禪師回來，下了牛，問道：『兩位禪客，最近從哪裡來？』 強曰：那邊。 譯：強回答說：『那邊。』 師曰：那邊事作么生？ 譯：禪師問：『那邊的事情怎麼樣？』 強提起茶盞。 譯：強提起茶杯。 師曰：此猶是這邊事，那邊事作么生？ 譯：禪師說：『這仍然是這邊的事情，那邊的事情怎麼樣？』 強無對。 譯：強無言以對。 師曰：莫道騎者不鑒好。 譯：禪師說：『不要說騎牛的人不明白啊！』 上堂。我四十九年在這裡，尚目有時走作。汝等諸人，莫開大口。見解人多，行解人萬中無一個。見解言語，總要知通。若識不盡，敢道輪迴去在。為何如此？蓋為識漏未盡。汝但盡卻今時，始得成立。亦喚作立中功，轉功就他去，亦喚作就中功，親他去。我所以道，親人不得度，渠不度親人。恁么譬喻尚不會，薦取渾侖底。但管取性亂動舌頭。不見洞山（唐代禪師名）道，相續也大難。汝須知有此事。若不知有，啼哭有日在。 譯：禪師上堂說法：『我在這裡四十九年，眼睛有時還會看錯。你們這些人，不要誇誇其談。有見解的人很多，但能將見解付諸行動的人，一萬人中也沒有一個。見解和言語，總要通達。如果認識不透徹，恐怕還要繼續輪迴。為什麼會這樣呢？因為認識上的漏洞還沒有補全。你們只要窮盡當下，才能真正有所成就。這也可以叫做『立中功』，將功勞轉移到他人那裡去，也可以叫做『就中功』，親近他人。所以我說，親人是無法度化的，因為他不會度化親人。這樣的比喻你們還不明白，那就去領會那渾然一體的真理吧。只要管好自己的心性，不要胡亂動舌頭。沒看見洞山禪師說嗎，相續不斷也是很難的。你們要知道有這件事。如果不知道，將來有你們哭的時候。』 上堂。拍盲不見佛，開眼遇途人。借問途中事，渠無丈六身。不從五天（古印度）來，漢地不曾踏。不是張家生，誰云李家子。三人拄一杖臥一床。 譯：禪師上堂說法：『瞎子看不見佛，睜開眼睛卻遇到了路人。請問路上的事情，他沒有丈六金身。他不從古印度來，也沒有踏足過漢地。他不是姓張的人家生的，誰說是姓李的人家的兒子？三個人拄著一根枴杖，睡在一張床上。』
【English Translation】 English version: A turtle bowed to the Sumeru pillar, asking about the path of moving and still antiquity. Only when the body is gone will one know. What does this mean? The Master said: 'Stealing Buddha's money to buy Buddha's incense.' The questioner said: 'This student does not understand.' The Master said: 'If you do not understand, then burn incense and make offerings to your own parents.' The Master later resided at Le Tan and passed away. He was posthumously named Zen Master Dajue. His stupa was named Nirvana.
Zen Master Jingxin of Yongquan Temple in Taizhou
He was a native of Xianyou, Quanzhou. After being enlightened by Shishuang, he stayed at Yongquan Temple. One day, he ate without wearing his kasaya. A monk asked: 'Are you becoming secular?' The Master said: 'Am I a monk now?' Two Zen travelers, Qiang and De, saw the Master riding an ox on the road but did not recognize him. One of them suddenly said: 'The hooves and horns are very clear, but the rider does not see.' The Master quickly rode the ox away. Qiang and De rested under a tree to brew tea. The Master returned, dismounted the ox, and asked: 'Two Zen travelers, where have you come from recently?' Qiang said: 'From over there.' The Master said: 'What is happening over there?' Qiang raised a teacup. The Master said: 'This is still about this side. What about the other side?' Qiang had no reply. The Master said: 'Don't say the rider doesn't see well!' Ascending the hall: 'I have been here for forty-nine years, and my eyes still sometimes make mistakes. All of you, do not open your mouths wide. There are many people with views and understanding, but among ten thousand, there is not one who puts understanding into practice. Views and words must all be understood thoroughly. If you do not understand completely, I dare say you will continue to be in the cycle of reincarnation. Why is this so? It is because the leakage of understanding is not yet exhausted. You must exhaust the present moment to truly establish yourselves. This is also called 'establishing merit in the midst of activity,' transferring merit to others, which is also called 'achieving merit in the midst of activity,' getting close to others. That is why I say, relatives cannot be saved, because they do not save relatives. If you still do not understand such a metaphor, then realize the wholeness. Just manage your nature and do not move your tongue recklessly. Didn't Zen Master Dongshan (Tang Dynasty) say that continuity is also very difficult? You must know that this is the case. If you do not know, there will be days of weeping.' Ascending the hall: 'A blind man cannot see the Buddha, but opens his eyes and meets a traveler. Asking about the affairs on the road, he has no sixteen-foot body. He does not come from the Five Heavens (ancient India), nor has he ever set foot on Han land. He was not born into the Zhang family, so who says he is the son of the Li family? Three people lean on one staff and sleep on one bed.'
似伊不似伊。拈來搭肩上。為他十八兒論。不奈伊何。
潭州云蓋山志元圓凈禪師
遊方時。問云居曰。志元不奈何時如何。居曰。祇為阇黎功力不到。師不禮拜。直造石霜。亦如前問。霜曰。非但阇黎。老僧亦不奈何。師曰。和尚為甚麼不奈何。霜曰。老僧若奈何。拈過汝不奈何。師便禮拜。僧問石霜。萬戶俱閉即不問。萬戶俱開時如何。霜曰。堂中事作么生。僧無對。經半年。方始下一轉語曰。無人接得渠。霜曰。道即太煞道。祇道得八成。曰和尚又且如何。霜曰。無人識得渠。師知乃禮拜乞為舉。霜不肯。師乃挾霜上方丈曰。和尚若不道。打和尚去在。霜曰得在。師頻禮拜。霜曰。無人識得渠。師于言下頓省 住后。僧問。如何是佛。師曰。黃面底是。曰如何是法。師曰。藏里是 問然燈未出時如何。師曰。昧不得 問蛇為甚麼吞卻師。師曰。通身色不同 問如何是衲僧。師曰。參尋訪道 潭州道正。表聞馬王。乞師論義。王請師。上殿相見。茶罷。師就王乞劍。師握劍問道正曰。你本教中道。恍恍惚惚其中有物。是何物。杳杳冥冥其中有精。是何精。道得不斬。道不得即斬。道正茫然。便禮拜懺悔。師謂王曰。還識此人否。王曰識。師曰是誰。王曰道正。師曰不是。其道若正。合對得臣僧。此祇
【現代漢語翻譯】 現代漢語譯本 像他又不像他。拿過來搭在肩上。爲了他的十八歲來評論，卻又對他無可奈何。
潭州云蓋山志元圓凈禪師
遊方時，問云居禪師：『志元對無可奈何之事該如何是好？』云居禪師說：『只因爲你阇黎（梵語，意為弟子）的功力不到家。』志元禪師沒有禮拜，直接去石霜禪師處，也像之前那樣發問。石霜禪師說：『不只是你阇黎，老僧我也無可奈何。』志元禪師問：『和尚（對僧人的尊稱）為什麼無可奈何？』石霜禪師說：『老僧我如果能奈何，就把你的無可奈何拿走了。』志元禪師於是禮拜。有僧人問石霜禪師：『萬戶都關閉的情況暫且不問，萬戶都打開時如何？』石霜禪師說：『堂中的事怎麼樣了？』這僧人無言以對。過了半年，才說出一句轉語：『沒有人能接得住他。』石霜禪師說：『說得倒是說得太過了，但也只說對了八成。』僧人問：『和尚您又如何呢？』石霜禪師說：『沒有人能認得他。』志元禪師知道后便禮拜，請求石霜禪師為他開示，石霜禪師不肯。志元禪師於是挾持石霜禪師上到方丈室，說：『和尚如果不說，我就要打和尚了。』石霜禪師說：『可以。』志元禪師頻頻禮拜。石霜禪師說：『沒有人能認得他。』志元禪師在言下頓悟。住持后，有僧人問：『什麼是佛？』志元禪師說：『黃面的是。』問：『什麼是法？』志元禪師說：『在經藏里的是。』問：『然燈佛（過去七佛之一）未出世時如何？』志元禪師說：『掩蓋不了。』問：『蛇為什麼吞掉了師父？』志元禪師說：『全身顏色不同。』問：『什麼是衲僧（指雲遊四方的僧人）？』志元禪師說：『參訪尋道。』潭州道正法師，上表稟告馬王，請求與志元禪師論義。馬王請志元禪師上殿相見，喝完茶后，志元禪師向馬王要劍。志元禪師握著劍問道正法師：『你本教中說，『恍恍惚惚其中有物』，是什麼物？『杳杳冥冥其中有精』，是什麼精？說得出來就不斬你，說不出來就斬你。』道正法師茫然不知所措，便禮拜懺悔。志元禪師對馬王說：『還認識這個人嗎？』馬王說：『認識。』志元禪師說：『他是誰？』馬王說：『道正。』志元禪師說：『不是。他的道如果正，就應該能對答臣僧（僧人自謙之稱），這只是個』
【English Translation】 English version Like him, yet unlike him. Pick him up and place him on your shoulder. To comment on his eighteenth year, yet be helpless against him.
Zen Master Zhiyuan Yuanjing of Yungai Mountain in Tanzhou
While traveling, he asked Yunju: 'Zhiyuan, what should be done when faced with helplessness?' Yunju said: 'It is only because your, ajari (Sanskrit term for disciple), effort is insufficient.' Master Zhiyuan did not bow but went directly to Shishuang and asked the same question. Shishuang said: 'Not only you, ajari, but this old monk is also helpless.' Master Zhiyuan asked: 'Why is the heshang (a respectful term for a monk) helpless?' Shishuang said: 'If this old monk could do anything, I would take away your helplessness.' Master Zhiyuan then bowed. A monk asked Shishuang: 'I won't ask about when ten thousand doors are closed, what about when ten thousand doors are open?' Shishuang said: 'What is happening in the hall?' The monk was speechless. Half a year later, he finally offered a turning phrase: 'No one can catch him.' Shishuang said: 'That's saying too much, only about eighty percent correct.' The monk asked: 'What about you, heshang?' Shishuang said: 'No one can recognize him.' Master Zhiyuan, knowing this, bowed and asked Shishuang to explain, but Shishuang refused. Master Zhiyuan then挾持 Shishuang to the abbot's room, saying: 'If the heshang doesn't speak, I will hit the heshang.' Shishuang said: 'Okay.' Master Zhiyuan bowed repeatedly. Shishuang said: 'No one can recognize him.' Master Zhiyuan had a sudden enlightenment upon hearing these words. After becoming the abbot, a monk asked: 'What is Buddha?' Master Zhiyuan said: 'The one with the yellow face.' Asked: 'What is Dharma?' Master Zhiyuan said: 'The one in the sutra (collection of Buddhist scriptures).' Asked: 'What was it like before Dipamkara Buddha (one of the past Buddhas) appeared?' Master Zhiyuan said: 'Cannot be concealed.' Asked: 'Why did the snake swallow the master?' Master Zhiyuan said: 'The colors of the whole body are different.' Asked: 'What is a nasseng (a wandering monk)?' Master Zhiyuan said: 'Visiting and seeking the Way.' Dharma Master Daozheng of Tanzhou submitted a memorial to King Ma, requesting a debate with Master Zhiyuan. King Ma invited Master Zhiyuan to the palace for a meeting. After tea, Master Zhiyuan asked King Ma for a sword. Master Zhiyuan, holding the sword, asked Dharma Master Daozheng: 'In your original teaching, it says, 'In the vague and indistinct, there is something,' what is that thing? 'In the deep and obscure, there is essence,' what is that essence? If you can answer, I will not kill you; if you cannot answer, I will kill you.' Dharma Master Daozheng was at a loss and bowed in repentance. Master Zhiyuan said to King Ma: 'Do you recognize this person?' King Ma said: 'I recognize him.' Master Zhiyuan said: 'Who is he?' King Ma said: 'Daozheng.' Master Zhiyuan said: 'No. If his Dao is correct, he should be able to answer the chen seng (a humble term used by monks), this is just a'
是個無主孤魂。因茲道士更不紛紜。
潭州谷山藏禪師
僧問。法尚應舍。何況非法。如何是法尚應舍。師曰。空里撒醍醐。曰如何是非法。師曰。嵩山道士詐明頭 問逼迫出來時如何。師曰。還曾拶著汝么。
潭州中雲蓋禪師
僧問。和尚開堂。當爲何事。師曰。為汝驢漢。曰諸佛出世。當爲何事。師曰。為汝驢漢 問祖佛未出世時如何。師曰。像不得。曰出世后如何。師曰。阇黎也須側身始得 問如何是向上一句。師曰。文殊失卻口。曰如何是門頭一句。師曰。頭上插花子。曰。如何是超百億。師曰。超人不得肯。
河中南際山僧一禪師
僧問。幸獲親近。乞師指示。師曰。我若指示。即屈著汝。曰教學人作么生即是。師曰。切忌是非 問如何是衲僧氣息。師曰。還曾薰著汝也無 問同類即不問。如何是異類。師曰。要頭斫將去 問如何是法身主。師曰。不過來。曰如何是毗盧師。師曰。不超越。師終於長慶。謚本凈大師。塔曰無塵。
廬山棲賢懷祐禪師
泉州人。僧問。如何是五老峰前事。師曰。萬古千秋。曰恁么則成絕嗣去也。師曰。躊躇欲與誰 問自遠趨風。請師激發。師曰。他不憑時。曰請師憑時。師曰。我亦不換 問如何是法法無差。師曰。雪上更
加霜 上堂。若會此個事。無有下口處 問如何是祖師西來意。師曰。井底寒蟾。天中明月。師終於廬山。謚元悟大師。塔曰傳燈。
福州覆船山洪薦禪師
僧問。如何是本來面目。師閉目吐舌。又開目吐舌示之。曰本來有許多面目耶。師曰。適來見甚麼。僧無語 問如何是師子。師曰。善哮吼。僧拊掌曰。好手好手。師曰。青天白日。卻被鬼迷。僧作掀禪床勢。師便打。曰驢事未去。馬事到來。師曰。灼然作家。僧拂袖便出。師曰。將甌盛水。擬比大洋 問如何是玄妙。師曰。未聞已前 道吾問。久向和尚會禪。是否。師曰。蒼天蒼天。吾近前掩師口曰。低聲低聲。師與一掌。吾曰。蒼天蒼天。師把住曰。得恁么無禮。吾卻與一掌。師曰。老僧罪過。吾拂袖便行。師呵呵大笑曰。早知如是。不見如是 僧參。師便作起勢。僧便出。師曰。阇黎且來人事。僧回。作抽坐具勢。師卻歸方丈。僧曰。蒼天蒼天。師曰。龍頭蛇尾。僧近前叉手立。師曰。敗將投王。不存性命 問抱璞投師。師還接否。師以手拍香臺。僧禮拜。師曰。禮拜則不無。其中事作么生。僧卻拍香臺。師曰。舌頭不出口 師將示寂。三日前。令侍者喚第一座來。師臥。出氣一聲。座喚侍者曰。和尚渴。要湯水吃。師乃面壁而臥。臨終令集眾
【現代漢語翻譯】 現代漢語譯本 加霜禪師上堂說法：如果領會了這個道理，就沒有可以開口評論的地方。有僧人問：『如何是祖師西來意（Bodhidharma's intention in coming from the West，達摩祖師從西天來到東土的真正意圖是什麼）？』 禪師回答：『井底的寒蟾，天上的明月。』 禪師最終在廬山圓寂，謚號為元悟大師，塔名為傳燈。
福州覆船山洪薦禪師
有僧人問：『如何是本來面目（original face，未出生前的本來面目）？』 禪師閉上眼睛，吐出舌頭。又睜開眼睛，吐出舌頭來向他展示。僧人說：『本來有很多面目嗎？』 禪師說：『你剛才看見了什麼？』 僧人無言以對。又問：『如何是師子（lion，佛陀的象徵）？』 禪師說：『善於怒吼。』 僧人拍手說：『好手段，好手段。』 禪師說：『放屁！卻被鬼迷惑了。』 僧人做出掀翻禪床的姿勢，禪師就打他，說：『驢的事情還沒解決，馬的事情又來了。』 禪師說：『確實是內行。』 僧人拂袖而去，禪師說：『用小甌盛水，想要比作大海。』 問：『如何是玄妙（profound mystery，深奧的道理）？』 禪師說：『在沒有聽到之前。』 道吾問：『早就聽說和尚精通禪，是這樣嗎？』 禪師說：『蒼天啊蒼天。』 道吾走上前摀住禪師的嘴說：『小聲點，小聲點。』 禪師打了他一掌，道吾說：『蒼天啊蒼天。』 禪師抓住他說：『這麼無禮！』 道吾又打了他一掌，禪師說：『老僧的罪過。』 道吾拂袖便走，禪師呵呵大笑說：『早知道是這樣，就見不到這樣了。』 有僧人來參拜，禪師就做出要起身的樣子，僧人便出去了，禪師說：『阇黎（śrāmaṇera，沙彌）且慢，還有人事。』 僧人回來，做出要抽出坐具的姿勢，禪師卻回方丈了。僧人說：『蒼天啊蒼天。』 禪師說：『龍頭蛇尾。』 僧人走上前叉手站立，禪師說：『敗將投降，不顧性命。』 問：『抱著璞玉來拜師，禪師還接納嗎？』 禪師用手拍香臺，僧人禮拜，禪師說：『禮拜倒是不缺，其中的事情怎麼樣？』 僧人也拍香臺，禪師說：『舌頭不說話。』 禪師將要圓寂，三天前，讓侍者叫來第一座，禪師躺著，出了一口氣，第一座告訴侍者說：『和尚渴了，要喝湯水。』 禪師就面壁而臥，臨終時讓大家集合。
【English Translation】 English version Jiashuang went to the hall and said: 'If you understand this matter, there is no place to comment.' A monk asked: 'What is Bodhidharma's intention in coming from the West?' The master replied: 'The cold toad at the bottom of the well, the bright moon in the sky.' The master finally passed away at Mount Lu, and his posthumous title was Grand Master Yuanwu, and his pagoda was named Chuandeng (Lamp Transmission).
Zen Master Hongjian of Fuchuan Mountain in Fuzhou
A monk asked: 'What is the original face?' The master closed his eyes and stuck out his tongue. Then he opened his eyes and stuck out his tongue to show him. The monk said: 'Are there so many original faces?' The master said: 'What did you see just now?' The monk was speechless. He asked again: 'What is a lion?' The master said: 'Good at roaring.' The monk clapped his hands and said: 'Good skill, good skill.' The master said: 'Fart! But you are deluded by ghosts.' The monk made a gesture of overturning the Zen bed, and the master hit him, saying: 'The donkey's matter has not been resolved, and the horse's matter has come.' The master said: 'Indeed an expert.' The monk flicked his sleeves and left, and the master said: 'Using a small bowl to hold water, trying to compare it to the ocean.' Asked: 'What is profound mystery?' The master said: 'Before hearing it.' Daowu asked: 'I have long heard that the abbot is proficient in Zen, is that so?' The master said: 'Heavens, heavens.' Daowu stepped forward and covered the master's mouth and said: 'Keep your voice down, keep your voice down.' The master slapped him, and Daowu said: 'Heavens, heavens.' The master grabbed him and said: 'So rude!' Daowu slapped him again, and the master said: 'The old monk's fault.' Daowu flicked his sleeves and left, and the master laughed and said: 'I knew it would be like this, I wouldn't have seen it like this.' A monk came to visit, and the master made a gesture of getting up, and the monk went out, and the master said: 'Śrāmaṇera, wait a moment, there is still human affairs.' The monk came back and made a gesture of pulling out the sitting mat, but the master returned to the abbot's room. The monk said: 'Heavens, heavens.' The master said: 'Dragon head and snake tail.' The monk stepped forward and stood with his hands clasped, and the master said: 'The defeated general surrenders, regardless of his life.' Asked: 'If I bring a jade in the rough to pay homage to the master, will the master accept it?' The master patted the incense table with his hand, and the monk bowed, and the master said: 'The bowing is not lacking, but what about the matter in it?' The monk also patted the incense table, and the master said: 'The tongue does not speak.' The master was about to pass away, three days before, he asked the attendant to call the first seat, the master lay down, took a breath, and the first seat told the attendant: 'The abbot is thirsty, he wants to drink soup.' The master then lay facing the wall, and at the time of his death, he asked everyone to gather.
。乃展兩手出舌示之。時第三座曰。諸人。和尚舌根硬也。師曰。苦哉苦哉。誠如第三座所言。舌根硬去也。言訖而寂。謚紹隆大師。塔曰廣濟。
鼎州德山存德慧空禪師
僧問。如何是一句。師曰。更請問。問如何是和尚先陁婆。師曰。昨夜三更見月明。
吉州崇恩禪師
僧問。祖意教意。是同是別。師曰。少林雖有月。蔥嶺不穿云 問如何是類。師曰。奈何橋畔嘶聲切。劍樹林中去復來。
石霜暉禪師
僧問。世尊出世。先度五俱輪。和尚出世先度何人。師曰。總不度。曰為甚麼不度。師曰。為伊不是五俱輪。
郢州芭蕉禪師
僧問。從上宗乘如何舉唱。師曰。已被人冷眼覷破了 問不落諸緣。請師直指。師曰。有問有答 問如何是和尚為人一句。師曰。祇恐阇黎不問 問如何是向去底人。師曰。董家稚子聲聲哭。曰如何是卻來底人。師曰。枯木驪龍露爪牙。
潭州肥田慧覺伏禪師
僧問。如何是未出世邊事。師曰。髻中珠未解。石女斂雙眉。曰出世后如何。師曰。靈龜呈卦兆。失卻自家身 問此地名甚麼。師曰。肥田。曰宜種甚麼。師便打 師有偈曰。修多好句枉工夫。返本還源是大愚。祖佛不從修證得。縱行玄路也崎嶇。
潭州鹿苑暉
【現代漢語翻譯】 現代漢語譯本：於是（紹隆大師）伸出雙手，伸出舌頭給眾人看。當時，第三座（一位僧人的職位）說：『各位，和尚的舌根很硬啊。』 紹隆大師說：『苦啊苦啊，確實像第三座所說，舌根已經僵硬了。』說完就圓寂了。謚號為紹隆大師，塔名為廣濟。
鼎州德山存德慧空禪師
有僧人問：『如何是一句（最根本的真理）？』 禪師說：『請再問。』 問：『如何是和尚的先陁婆（指禪師的本來面目）？』 禪師說：『昨夜三更（半夜）看見月亮很明亮。』
吉州崇恩禪師
有僧人問：『祖意（禪宗的宗旨）和教意（佛教的教義），是相同還是不同？』 禪師說：『少林寺雖然有月亮，蔥嶺（帕米爾高原）卻烏雲密佈。』 問：『如何是類（事物的本質）？』 禪師說：『奈何橋邊嘶鳴聲悽切，劍樹地獄中去了又來。』
石霜暉禪師
有僧人問：『世尊（釋迦牟尼佛）出世時，先度化五俱輪（最初的五位比丘），和尚您出世時先度化什麼人？』 禪師說：『一個也不度。』 問：『為什麼不度化？』 禪師說：『因為他們不是五俱輪。』
郢州芭蕉禪師
有僧人問：『從上的宗乘（禪宗的傳承）如何舉唱（弘揚）？』 禪師說：『已經被別人冷眼看穿了。』 問：『不落入任何因緣，請禪師直接指示。』 禪師說：『有問有答。』 問：『如何是和尚為人（為他人著想）的一句話？』 禪師說：『只怕你（阇黎，對僧人的尊稱）不問。』 問：『如何是走向死亡的人？』 禪師說：『董家的孩子哭聲不斷。』 問：『如何是返回本來面目的人？』 禪師說：『枯木中的驪龍（黑龍）露出爪牙。』
潭州肥田慧覺伏禪師
有僧人問：『如何是未出世（未證悟）時的景象？』 禪師說：『髮髻中的寶珠還未解開，石女緊鎖雙眉。』 問：『出世（證悟）后如何？』 禪師說：『靈龜呈現卦象的預兆，卻失去了自身。』 問：『此地叫什麼名字？』 禪師說：『肥田。』 問：『適合種什麼？』 禪師便打了他。 禪師有一首偈語說：『修飾辭藻的好句子都是白費功夫，返本還源才是最大的智慧。祖師和佛陀不是通過修行證悟得到的，即使行走在玄妙的道路上也崎嶇難行。』
潭州鹿苑暉
【English Translation】 English version: Then (Master Shaolong) stretched out both hands and showed his tongue to everyone. At that time, the Third Seat (a monastic position) said, 'Everyone, the monk's tongue root is stiff.' Master said, 'Alas, alas, it is indeed as the Third Seat said, the tongue root has become stiff.' After saying this, he passed away peacefully. His posthumous title was Master Shaolong, and the pagoda was named Guangji.
Zen Master Huikong Cunde of Deshan in Dingzhou
A monk asked, 'What is a single phrase (the most fundamental truth)?' The Master said, 'Please ask again.' Asked, 'What is the He Shang's (referring to the Zen master) prior existence?' The Master said, 'Last night at midnight, I saw the moon was bright.'
Zen Master Chongen of Jizhou
A monk asked, 'Is the ancestral meaning (the essence of Zen) the same or different from the teaching meaning (the Buddhist doctrine)?' The Master said, 'Although Shaolin Temple has the moon, the Pamir Mountains are covered with dark clouds.' Asked, 'What is the essence of things?' The Master said, 'The neighing sound is mournful by the Naihe Bridge, going and returning in the Sword Tree Forest.'
Zen Master Hui of Shishuang
A monk asked, 'When the World Honored One (Sakyamuni Buddha) appeared in the world, he first saved the five ascetics (the first five bhikkus). Whom does the Master save first when he appears in the world?' The Master said, 'I don't save anyone.' Asked, 'Why don't you save anyone?' The Master said, 'Because they are not the five ascetics.'
Zen Master Bajiao of Yingzhou
A monk asked, 'How should the supreme vehicle (the Zen lineage) be proclaimed?' The Master said, 'It has already been seen through with cold eyes.' Asked, 'Without falling into any conditions, please directly point it out, Master.' The Master said, 'There is asking and answering.' Asked, 'What is a phrase of the Master's acting for the sake of others?' The Master said, 'I am only afraid that you (Acharya, a respectful term for monks) will not ask.' Asked, 'What is a person who is going towards death?' The Master said, 'The Dong family's child cries incessantly.' Asked, 'What is a person who is returning to their original nature?' The Master said, 'The black dragon in the withered tree reveals its claws and teeth.'
Zen Master Huijue Fu of Feitian in Tanzhou
A monk asked, 'What is the state before emerging into the world (before enlightenment)?' The Master said, 'The jewel in the hair knot is not yet untied, and the stone woman knits her brows.' Asked, 'What is it like after emerging into the world (after enlightenment)?' The Master said, 'The divine turtle presents the omen of divination, but loses its own body.' Asked, 'What is this place called?' The Master said, 'Feitian (Fertile Field).' Asked, 'What is suitable to plant?' The Master then struck him. The Master has a verse that says: 'Fine phrases and good sentences are in vain, returning to the origin is the greatest wisdom. The patriarchs and Buddhas are not attained through cultivation and realization, even walking on the mysterious path is rugged and difficult.'
Hui of Luyuan in Tanzhou
禪師
僧問。不假諸緣請師道。師敲火爐曰。會么曰不會。師曰。瞌睡漢 問牛頭未見四祖時如何。師曰。如月在水。曰見后如何。師曰。如水在月 問祖祖相傳。未審。傳個甚麼。師曰。汝問我。我問汝。曰恁么則緇素不分也。師曰。甚麼處去來。
潭州寶蓋約禪師
僧問。寶蓋高高掛。其中事若何。請師言下旨。一句不消多。師曰。寶蓋掛空中。有路不曾通。儻求言下旨。便是有西東。
越州雲門山拯迷寺海晏禪師
僧問。如何是衲衣下事。師曰。如咬硬石頭 問如何是古寺一爐香。師曰。歷代無人嗅。曰嗅者如何。師曰。六根俱不到 問久向拯迷。到來為甚麼不見拯迷。師曰。阇黎不識拯迷。
湖南文殊禪師
僧問。僧繇為甚麼邈志公真不得。師曰。非但僧繇志公也邈不得。曰志公為甚麼邈不得。師曰。彩繪不將來。曰和尚還邈得也無。師曰。我亦邈不得。曰和尚為甚麼邈不得。師曰。渠無顏色教我作么生邈 問如何是密室。師曰。緊不就。曰如何是密室中人。師曰。不坐上色牛。
鳳翔府石柱禪師
遊方時。到洞山時。䖍和尚垂語曰。有四種人。一人說過。佛祖一步行不得。一人行過。佛祖一句說不得。一人說得行得。一人說不得行不得。阿那個是
【現代漢語翻譯】 現代漢語譯本 禪師
有僧人問：『不憑藉任何外在條件，請禪師開示。』禪師敲打火爐說：『明白了嗎？』僧人說：『不明白。』禪師說：『真是個瞌睡漢！』 有僧人問：『牛頭禪師未見四祖道信（651-657）時是怎樣的？』禪師說：『如同月亮在水中。』僧人說：『見四祖之後又是怎樣的？』禪師說：『如同水在月亮中。』 有僧人問：『祖師們代代相傳，不知傳的是什麼？』禪師說：『你問我，我問你。』僧人說：『這樣說來，僧人和俗人就沒有分別了。』禪師說：『從哪裡來的？』
潭州寶蓋約禪師
有僧人問：『寶蓋高高懸掛，其中的道理是怎樣的？請禪師用一句話點明宗旨，一句就夠了。』禪師說：『寶蓋懸掛在空中，有路卻不曾通行。如果想要求得言語之外的宗旨，那就是有了東西之分。』
越州雲門山拯迷寺海晏禪師
有僧人問：『什麼是衲衣（僧人的衣服）下的事？』禪師說：『如同咬硬石頭。』 有僧人問：『什麼是古寺里的一爐香？』禪師說：『歷代沒有人聞過。』僧人說：『聞到的人怎麼樣？』禪師說：『六根都達不到。』 有僧人問：『久仰拯迷之名，來到這裡為什麼見不到拯迷？』禪師說：『你這個僧人不認識拯迷。』
湖南文殊禪師
有僧人問：『僧繇（唐代畫家）為什麼畫不像志公（南北朝梁代僧人，418-514）的真容？』禪師說：『不僅僅是僧繇畫不像志公，誰也畫不像。』僧人說：『志公為什麼畫不像？』禪師說：『（因為）他沒有用彩繪。』僧人說：『和尚您能畫得像嗎？』禪師說：『我也畫不像。』僧人說：『和尚您為什麼畫不像？』禪師說：『他沒有顏色，教我怎麼畫？』 有僧人問：『什麼是密室？』禪師說：『緊閉不就。』僧人說：『什麼是密室中的人？』禪師說：『不坐上色的牛。』
鳳翔府石柱禪師
（禪師）遊方時，到洞山時，䖍和尚開示說：『有四種人，一種人說得過，佛祖也一步都走不得；一種人行得過，佛祖一句話都說不得；一種人說得也行得，一種人說不得也行不得。』阿那個是？
【English Translation】 English version Zen Master
A monk asked: 'Without relying on any external conditions, please, Master, enlighten me.' The Master tapped the brazier and said: 'Do you understand?' The monk said: 'I do not understand.' The Master said: 'What a sleepyhead!' A monk asked: 'What was Niu-t』ou (Ox-Head) Zen Master like before he met the Fourth Patriarch, Daoxin (651-657)?' The Master said: 'Like the moon in the water.' The monk said: 'What was he like after he met him?' The Master said: 'Like the water in the moon.' A monk asked: 'The Patriarchs have transmitted from generation to generation. I wonder, what is being transmitted?' The Master said: 'You ask me, and I ask you.' The monk said: 'In that case, there is no distinction between monks and laypeople.' The Master said: 'Where did you come from?'
Zen Master Yue of Baogai (Precious Canopy) Temple, Tanzhou
A monk asked: 'The precious canopy hangs high. What is the matter within it? Please, Master, reveal the essence in a word; one word is enough.' The Master said: 'The precious canopy hangs in the air; there is a road that has never been traveled. If you seek the essence beyond words, then there is east and west.'
Zen Master Haiyan of Zhengmi (Saving Delusion) Temple, Yunmen Mountain, Yuezhou
A monk asked: 'What is the matter beneath the kasaya (monk's robe)?' The Master said: 'Like biting a hard stone.' A monk asked: 'What is the one incense burner in the ancient temple?' The Master said: 'No one has smelled it throughout the ages.' The monk said: 'What about those who smell it?' The Master said: 'The six senses cannot reach it.' A monk asked: 'I have long admired Zhengmi. Why do I not see Zhengmi upon arriving?' The Master said: 'You, monk, do not recognize Zhengmi.'
Zen Master Wenshu of Hunan
A monk asked: 'Why couldn't Sengyao (Tang Dynasty painter) paint a true likeness of Zhigong (Liang Dynasty monk, 418-514)?' The Master said: 'Not only could Sengyao not paint Zhigong, but no one could.' The monk said: 'Why couldn't Zhigong be painted?' The Master said: 'Because he did not bring colors.' The monk said: 'Can you, Master, paint a likeness?' The Master said: 'I also cannot paint a likeness.' The monk said: 'Why can't you, Master, paint a likeness?' The Master said: 'He has no color; how can I paint him?' A monk asked: 'What is a secret room?' The Master said: 'Tight, but not right.' The monk said: 'What is a person in a secret room?' The Master said: 'Not sitting on a colored ox.'
Zen Master Shizhu (Stone Pillar) of Fengxiang Prefecture
When (the Zen Master) was traveling, he arrived at Dongshan. Venerable Qian gave a discourse, saying: 'There are four kinds of people: one person speaks, and even the Buddhas and Patriarchs cannot take a single step; one person acts, and even the Buddhas and Patriarchs cannot say a single word; one person speaks and acts; one person neither speaks nor acts.' Which one is it?
其人。師出衆曰。一人說過佛祖行不得者。祇是無舌不許行。一人行過佛祖一句說不得者。祇是無足不許說。一人說得行得者。祇是涵蓋相稱。一人說不得行不得者。如斷命求活。此是石女兒披枷帶鎖。山曰。阇黎分上作么生。師曰。該通分上。卓卓寧彰。山曰。祇如海上明公秀又作么生。師曰。幻人相逢。拊掌呵呵。
河中府棲巖山大通院存壽禪師
初講經論。後於石霜之室忘筌。住后。僧問。如何是和尚得力處。師曰。不居無理位。豈坐白牛車。問蓮華未出水時如何。師曰。汝莫問出水后蓮華事么。僧無語。師平居罕言。叩之則應。壽九十三。謚真寂禪師。
南嶽玄泰禪師
沉靜寡言。未嘗衣帛。時謂之泰布衲。始見德山。后謁石霜。遂許入室。掌翰二十年。與貫休齊已為友。后居蘭若。曰金剛臺不立門徒。四方後進依附。皆待以友禮 嘗以衡山。多被山民斬伐燒畬。乃作畬山謠曰。畬山兒。畬山兒。無所知。年年斫斷青山嵋。就中最好衡岳色。杉松利斧摧貞枝。靈禽野鶴無因依。白雲迴避青煙飛。猿猱路絕巖崖出。芝木失根茆草肥。年年斫罷仍再鋤。千秋終是難復初。又道今年種不多。來年更斫當陽坡。國家岳域尚如此。不知此理如之何。遠邇傳播。達於九重。有詔禁止。故岳中蘭若
【現代漢語翻譯】 現代漢語譯本 那個人。禪師從人群中走出來說：『有人說佛祖的修行行不通，只是因為他沒有舌頭，不允許他修行。有人修行超過佛祖，一句話也說不出來，只是因為他沒有腳，不允許他說法。有人說得也行得，只是因為他的言行完全一致。有人說不得也行不得，就像斷了命還想求活。這就像石女披著枷鎖。』山問道：『阇黎（梵語，意為弟子）您怎麼看？』禪師說：『該通（應該通達）的方面，卓卓（顯著）地彰顯出來。』山問道：『比如海上明公秀（禪師名號）又怎麼樣呢？』禪師說：『幻人相逢，拊掌呵呵（拍手大笑）。』
河中府棲巖山大通院存壽禪師
最初講習經論，後來在石霜禪師門下忘卻言詮（忘卻言語的表達）。住持寺院后，有僧人問：『如何是和尚（對僧人的尊稱）得力處？』禪師說：『不居無理位，豈坐白牛車（比喻佛法的高深）。』問：『蓮華（蓮花）未出水時如何？』禪師說：『你莫問出水后蓮華事么？』僧人無語。禪師平時很少說話，叩問他才回答。享年九十三歲，謚號真寂禪師。
南嶽玄泰禪師
沉靜寡言，從未穿過絲綢。當時人們稱他為泰布衲（穿著粗布衣服的僧人）。最初拜見德山禪師，后又拜謁石霜禪師，於是被允許進入內室。掌管文翰二十年。與貫休、齊己為友。後來居住在蘭若（寂靜處），說金剛臺不立門徒。四方後進之人依附他，都以朋友之禮相待。曾經因為衡山（山名）多被山民砍伐燒荒，於是作《畬山謠》說：『畬山兒，畬山兒，無所知。年年斫斷青山嵋。就中最好衡岳色，杉松利斧摧貞枝。靈禽野鶴無因依。白雲迴避青煙飛。猿猱路絕巖崖出，芝木失根茆草肥。年年斫罷仍再鋤，千秋終是難復初。又道今年種不多，來年更斫當陽坡。國家岳域尚如此，不知此理如之何。』遠近傳播，傳到九重（指朝廷）。有詔禁止。因此岳中的蘭若（寂靜處）。（唐朝）
【English Translation】 English version That person. The master came out from the crowd and said, 'Someone says that the Buddha's practice cannot be done, just because he has no tongue and is not allowed to practice. Someone practices beyond the Buddha, and cannot say a word, just because he has no feet and is not allowed to preach. Someone who can speak and can do, just because his words and deeds are completely consistent. Someone who cannot speak and cannot do, is like seeking life after being sentenced to death. This is like a stone woman wearing shackles.' Shan asked, 'What is your view, Dhyana Master (Sanskrit, meaning disciple)?' The master said, 'The aspects that should be understood are clearly manifested.' Shan asked, 'For example, what about Ming Gong Xiu (a Zen master's title) on the sea?' The master said, 'Illusory people meet, clapping their hands and laughing loudly.'
Zen Master Cunshou of Datong Temple, Qixiyan Mountain, Hezhong Prefecture
Initially, he studied scriptures and treatises, and later, under Zen Master Shishuang, he forgot the expression of words. After residing in the temple, a monk asked, 'What is the abbot's (a respectful term for monks) strength?' The master said, 'Do not reside in an unreasonable position, how can you ride a white bullock cart (a metaphor for the profoundness of Buddhism)?' Asked, 'What about when the lotus (lotus flower) has not yet emerged from the water?' The master said, 'Don't you ask about the lotus after it emerges from the water?' The monk was speechless. The master rarely spoke usually, and only answered when asked. He lived to be ninety-three years old and was posthumously named Zen Master Zhenji.
Zen Master Xuantai of Nanyue
He was quiet and taciturn, and never wore silk. At that time, people called him Tai Bunna (a monk wearing coarse cloth). He first met Zen Master Deshan, and later visited Zen Master Shishuang, so he was allowed to enter the inner room. He was in charge of writing for twenty years. He was friends with Guanxiu and Qiji. Later, he lived in a quiet place (Aranya), saying that the Vajra platform did not establish disciples. People from all directions who came to him were treated with the courtesy of friends. Once, because Hengshan (mountain name) was often cut down and burned by mountain people, he wrote 'The Yao of Burning Mountain', saying: 'Children of Burning Mountain, children of Burning Mountain, know nothing. Every year, they cut off the beautiful eyebrows of the green mountains. Among them, the best is the color of Hengyue, and the sharp axes destroy the faithful branches of fir and pine. Spiritual birds and wild cranes have no dependence. White clouds avoid the flying green smoke. The paths of apes and monkeys are cut off, and the cliffs appear. The ganoderma loses its roots, and the thatch becomes fertile. Every year after cutting, they still hoe again, and it is difficult to restore the original state after thousands of years. They also say that there is not much planting this year, and next year they will cut down the sunny slope. The country's mountain area is still like this, I don't know what this principle is like.' It spread far and wide, reaching the imperial court. There was an imperial decree to prohibit it. Therefore, the quiet places (Aranya) in Yue. (Tang Dynasty)(618-907)
。無復延燎。師之力也 將示滅。乃召僧令備薪蒸。說偈曰。今年六十五。四大將離主。其道自元元。箇中無佛祖。不用剃頭。不須澡浴。一堆猛火。千足萬足。端坐垂一足而逝。阇維收舍利。建塔于迎云亭側。
潭州云蓋禪師
僧問。佛未出世時如何。師曰。月中藏玉兔。曰出后如何。師曰。日裡背金烏 問不可以情測時如何。師曰。無舌童兒機智盡 風穴參。師問。石角穿雲路攜筇。意若何。穴曰。紅霞籠玉象。擁嶂照川源。師曰。相隨來也。穴曰。和尚也須低聲。師曰。且坐喫茶。
邵武軍龍湖普聞禪師
唐僖宗太子也。幼不茹葷。長無經世意。僖宗鍾愛之。然百計陶寫。終不能回。中和初。僖宗幸蜀。師斷髮逸游。人無知者。造石霜問曰。祖師別傳事。肯以相付乎。霜曰。莫謗祖師。師曰。天下宗旨盛大。豈妄為之耶。霜曰。是實事那。師曰。師意如何。霜曰。待案山點頭。即向汝道。師于言下頓省。辭去。至邵武城外。見山郁然深秀。遂撥草至煙起處。有一苦行居焉。苦行見師至。乃曰。上人當興此。長揖而去。師居十餘年。一日有一老人。拜謁。師問。住在何處。至此何求。老人曰。住在此山。然非人龍也。行雨不職。上天有罰當死。愿垂救護。師曰。汝得罪上帝。我何能致力
【現代漢語翻譯】 現代漢語譯本：不再延續燃燒，這是禪師的力量啊。將要圓寂時，於是召集僧人準備柴火。說完偈語：『今年六十五，四大（指地、水、火、風四種構成物質的元素）將要離開主人。其道本來就玄妙，其中沒有佛也沒有祖。不用剃頭，不須洗澡，一堆猛火，千足萬足。』端坐著垂下一隻腳而逝世。火化后收取捨利，在迎云亭旁邊建造塔來供奉。
潭州云蓋禪師
有僧人問：『佛未出世時是什麼樣的？』禪師說：『月亮中藏著玉兔。』僧人問：『出世后是什麼樣的？』禪師說：『太陽里揹著金烏。』問：『不可以常情來推測的時候是什麼樣的？』禪師說：『沒有舌頭的孩子，機智用盡。』風穴禪師參拜云蓋禪師。云蓋禪師問：『石角穿過云的路，拄著竹杖，意圖是什麼？』風穴禪師說：『紅霞籠罩著玉象，群山環繞照耀著河流的源頭。』云蓋禪師說：『是跟隨我來的嗎？』風穴禪師說：『和尚也需要低聲說話。』云蓋禪師說：『先坐下喝茶吧。』
邵武軍龍湖普聞禪師
是唐僖宗（李儇，873-888）的太子。從小不吃葷，長大后沒有治理天下的意願。唐僖宗非常寵愛他，但是用盡辦法教導，最終也不能使他回心轉意。中和（唐僖宗年號，881-885）初年，唐僖宗逃到四川。禪師剪掉頭髮，四處遊歷，沒有人知道他的身份。到石霜禪師處問道：『祖師別傳的事，肯傳授給我嗎？』石霜禪師說：『不要誹謗祖師。』禪師說：『天下禪宗宗旨盛大，難道是隨便說的嗎？』石霜禪師說：『這是真實的事嗎？』禪師說：『禪師的意思如何？』石霜禪師說：『等案山點頭，就告訴你。』禪師在言語下頓悟。辭別石霜禪師后，到邵武城外，看見山鬱鬱蔥蔥，非常秀麗，於是撥開草叢到有炊煙的地方，有一個苦行僧住在那裡。苦行僧看見禪師到來，就說：『上人應當在這裡興盛佛法。』說完長揖而去。禪師在這裡住了十多年。有一天，有一位老人來拜見。禪師問：『住在哪裡？到這裡來求什麼？』老人說：『住在這座山裡，但不是人，是龍。因為行雨不盡職，上天要懲罰我，我將要死了，希望您能救護我。』禪師說：『你得罪了上帝，我怎麼能幫得上忙？』
【English Translation】 English version: No more prolonging the burning, this is the power of the Zen master. When about to pass away, he summoned the monks to prepare firewood. He spoke a verse: 'This year I am sixty-five, the four elements (referring to earth, water, fire, and wind, the four elements that constitute matter) will leave their master. The Dao is originally profound, within it there is neither Buddha nor Patriarch. No need to shave the head, no need to bathe, a pile of fierce fire, a thousand feet, ten thousand feet.' He sat upright, letting one foot hang down, and passed away. After cremation, the relics were collected, and a pagoda was built next to the Yinyun Pavilion to enshrine them.
Zen Master Yungai of Tanzhou
A monk asked: 'What was it like before the Buddha appeared in the world?' The Zen master said: 'A jade rabbit is hidden in the moon.' The monk asked: 'What is it like after he appeared?' The Zen master said: 'A golden crow turns its back to the sun.' Asked: 'What is it like when it cannot be measured by common sense?' The Zen master said: 'A child without a tongue exhausts his wit.' Zen Master Fenxue visited Zen Master Yungai. Zen Master Yungai asked: 'The stone corner pierces the road through the clouds, carrying a bamboo staff, what is the intention?' Zen Master Fenxue said: 'Red clouds envelop the jade elephant, mountains surround and illuminate the source of the river.' Zen Master Yungai said: 'Are you following me?' Zen Master Fenxue said: 'The monk also needs to speak softly.' Zen Master Yungai said: 'Sit down and have some tea first.'
Zen Master Puwen of Longhu in Shaowu Army
He was the prince of Emperor Xizong of Tang (Li Xuan, 873-888). He did not eat meat from a young age, and had no intention of governing the world when he grew up. Emperor Xizong loved him very much, but tried every means to teach him, but in the end he could not make him change his mind. In the early years of Zhonghe (Emperor Xizong's reign, 881-885), Emperor Xizong fled to Sichuan. The Zen master cut his hair and traveled around, and no one knew his identity. He went to Zen Master Shishuang and asked: 'The matter of the special transmission of the Patriarch, would you be willing to pass it on to me?' Zen Master Shishuang said: 'Do not slander the Patriarch.' The Zen master said: 'The tenets of Zen Buddhism are great in the world, is it just casually said?' Zen Master Shishuang said: 'Is this a real thing?' The Zen master said: 'What is the Zen master's intention?' Zen Master Shishuang said: 'When Anshan nods, I will tell you.' The Zen master had a sudden enlightenment in his words. After saying goodbye to Zen Master Shishuang, he went outside Shaowu City and saw that the mountain was lush and beautiful, so he cleared the grass to a place where smoke was rising, and a ascetic monk lived there. When the ascetic monk saw the Zen master coming, he said: 'The superior should prosper the Dharma here.' After speaking, he bowed deeply and left. The Zen master lived here for more than ten years. One day, an old man came to visit. The Zen master asked: 'Where do you live? What do you want here?' The old man said: 'I live in this mountain, but I am not a human, I am a dragon. Because I have not done my duty in raining, the heavens will punish me, and I am about to die. I hope you can save me.' The Zen master said: 'You have offended God, how can I help?'
。雖然可易形來。俄失老人所在。視坐傍有一小蛇。延緣入袖。至暮雷電震山。風雨交作。師危坐不顧。達旦晴霽。垂袖蛇墮地而去。有頃。老人拜而泣曰。自非大士慈悲。為血腥穢此山矣。念何以報斯恩。即穴巖下為泉曰。此泉為他日多眾之設。今號龍湖。邦人聞其事。施財施力。相與建寺。衲子云趨。師闡化三十餘年。臨示寂。聲鐘集眾。說偈曰。我逃世難來出家。宗師指示個歇處。住山聚眾三十年。尋常不欲輕分付。今日分明說似君。我斂目時齊聽取。安然而逝。塔于本山。謚圓覺禪師。
張拙秀才
因禪月大師指。參石霜。霜問。秀才何姓。曰姓張。名拙。霜曰。覓巧尚不可得。拙自何來。公忽有省。乃呈偈曰。光明寂照遍河沙。凡聖含靈共我家。一念不生全體現。六根才動被云遮。斷除煩惱重增病。趣向真如亦是邪。隨順世緣無掛礙。涅槃生死等空花。妙喜曰。驢揀濕處溺。
夾山會禪師法嗣
澧州洛浦山元安禪師
鳳翔麟遊譚氏子。丱年出家。具戒通經論。問道臨濟。為侍者。濟嘗對眾。美之曰。臨濟門下一隻箭。誰敢當鋒。師蒙印可。自謂已足。后一日侍立次。有座主參濟。濟問。有一人於三乘十二分教明得。有一人不於三乘十二分教明得。且道此二人。是同是別。主
【現代漢語翻譯】 現代漢語譯本：雖然（蛇）可以改變形態而來，但一會兒就失去了老人的蹤影。看見座位旁邊有一條小蛇，沿著衣袖爬進去。到了傍晚，雷電震動山巒，風雨交加。禪師危坐不動，毫不顧及。直到天亮放晴，蛇從衣袖裡掉到地上離去。不久，老人跪拜而哭泣說：『如果不是大士（菩薩的尊稱）慈悲，這座山就要被血腥玷污了。』想著要如何報答這份恩情，便在巖石下鑿出一個泉眼說：『這泉水是爲了將來眾多的人而設的。』現在叫做龍湖。當地人聽說了這件事，捐獻財物和人力，一起建造寺廟，僧人紛紛前來。禪師弘揚佛法三十多年，臨近圓寂時，敲鐘召集眾人，說了偈語：『我爲了逃避世間的災難而出家，宗師指示我一個安歇的地方。住山聚集大眾三十年，平常不輕易傳授。今天明白地告訴你們，我閉上眼睛的時候一起聽好。』說完安然而逝。塔建在本山，謚號圓覺禪師。 張拙秀才 因為禪月大師的指引，參訪石霜禪師。石霜問：『秀才姓什麼？』回答說：『姓張，名拙。』石霜說：『尋找巧都找不到，拙從何而來？』張拙忽然有所領悟，於是呈上偈語說：『光明寂靜地照耀著遍佈河沙的世界，凡人和聖人以及一切有情眾生都同屬一家。一個念頭不生起，全體本性就顯現；六根稍微一動，就被烏雲遮蔽。斷除煩惱反而增加病痛，趨向真如也是邪見。隨順世間的因緣沒有牽掛，涅槃和生死都如同空中的花朵。』妙喜禪師說：『驢子總是選擇潮濕的地方排泄。』 夾山會禪師法嗣 澧州洛浦山元安禪師 鳳翔麟遊譚氏之子，年少時出家，精通戒律和經論。向臨濟禪師問道，擔任侍者。臨濟禪師曾經當著眾人稱讚他說：『臨濟門下的一支箭，誰敢抵擋它的鋒芒？』元安禪師得到臨濟禪師的認可，自己認為已經足夠了。後來有一天侍立在旁邊，有位座主（精通經論的僧人）參訪臨濟禪師。臨濟禪師問：『有一個人對於三乘十二分教（佛教的各種教義）都很明白，有一個人對於三乘十二分教都不明白。那麼，這兩個人是相同還是不同？』座主
【English Translation】 English version: Although (the snake) could transform its shape, the old man was soon lost from sight. He saw a small snake beside the seat, crawling into his sleeve. At dusk, thunder and lightning shook the mountains, and wind and rain raged. The master sat upright, unconcerned. At dawn, the sky cleared, and the snake fell from his sleeve to the ground and left. Soon after, the old man knelt and wept, saying, 'If not for the compassion of the Great Being (a respectful title for a Bodhisattva), this mountain would have been defiled by blood.' Thinking about how to repay this kindness, he dug a spring under the rock, saying, 'This spring is for the benefit of the many people in the future.' It is now called Dragon Lake. The locals heard about this and donated money and labor to build a temple together, and monks flocked to it. The master propagated the Dharma for more than thirty years. When he was about to pass away, he rang the bell to gather the assembly and said in a verse: 'I escaped the world's troubles to become a monk; the master pointed out a place for me to rest. I have lived on this mountain and gathered the masses for thirty years, and I have not wanted to impart it lightly. Today I will clearly tell you, listen carefully when I close my eyes.' After saying this, he passed away peacefully. His stupa was built on this mountain, and he was given the posthumous title of Zen Master Yuánjué (Perfect Enlightenment). Scholar Zhāng Zhuō Because of the guidance of Zen Master Chányuè, he visited Zen Master Shíshuāng. Shíshuāng asked, 'What is the scholar's surname?' He replied, 'My surname is Zhāng, and my name is Zhuō (Clumsy).' Shíshuāng said, 'It is impossible to find skill, so where does clumsiness come from?' Zhāng Zhuō suddenly had an insight and presented a verse saying: 'The light of stillness shines everywhere in the world as numerous as the sands of the Ganges; ordinary beings, sages, and all sentient beings belong to the same family. When a single thought does not arise, the entire essence manifests; as soon as the six senses stir, it is covered by clouds. Cutting off afflictions only increases illness; striving towards Suchness is also a heresy. Following worldly conditions without attachment, Nirvana and birth-and-death are like flowers in the sky.' Zen Master Miàoxǐ said, 'A donkey always chooses a wet place to urinate.' Lineage of Zen Master Jiāshān Huì Zen Master Yuán'ān of Mount Luòpǔ in Lǐzhōu He was a son of the Tán family from Lín Yóu in Fèngxiáng. He became a monk at a young age and was well-versed in the precepts and scriptures. He sought the Way from Zen Master Línjì and served as his attendant. Zen Master Línjì once praised him in front of the assembly, saying, 'An arrow from the gate of Línjì, who dares to withstand its sharpness?' Zen Master Yuán'ān received the approval of Zen Master Línjì and thought he was already sufficient. Later, one day while standing beside him, a Zuo Zhu (a monk well-versed in scriptures) visited Zen Master Línjì. Zen Master Línjì asked, 'There is a person who understands the Three Vehicles and Twelve Divisions of the teachings (various Buddhist doctrines), and there is a person who does not understand the Three Vehicles and Twelve Divisions of the teachings. So, are these two people the same or different?' The Zuo Zhu
曰。明得即同。明不得即別。師曰。這裡是甚麼所在。說同說別。濟顧師曰。汝又作么生。師便喝。濟送座主回問師。汝豈不是適來喝老僧者。師曰。是濟便打 師后辭濟。濟問。甚麼處去。師曰。南方去。濟以拄杖畫一畫曰。過得這個便去。師乃喝。濟便打。師作禮而去。濟明日昇堂曰。臨濟門下有個赤稍鯉魚。搖頭擺尾。向南方去。不知向誰家。齏甕里淹殺 師遊歷罷。直往夾山卓庵。經年不訪夾山。山乃修書。令僧馳往。師接得。便坐卻再展手索。僧無對。師便打。曰歸去舉似和尚。僧回舉似。山曰。這僧。若開書三日內必來。若不開書。斯人救不得也。師果三日後至。見夾山不禮拜。乃當面叉手而立。山曰。雞棲鳳巢。非其同類。出去。師曰。自遠趨風。請師一接。山曰。目前無阇黎。此間無老僧。師便喝。山曰。住住。且莫草草忽忽。云月是同。溪山各異。截斷天下人舌頭。即不無阇黎。爭教無舌人解語。師佇思。山便打。因茲服膺(興化代云。但知作佛。莫愁眾生) 一日問山。佛魔不到處。如何體會。山曰。燭明千里像。闇室老僧迷。又問。朝陽已升。夜月不現時如何。山曰。龍銜海珠。游魚不顧 山將示滅。垂語曰。石頭一枝。看看即滅矣。師曰。不然。山曰。何也。師曰。他家自有青山在。山曰。
【現代漢語翻譯】 現代漢語譯本： （僧）問：『明白就能相同，不明白就不同。』 （臨濟）禪師說：『這裡是什麼地方，說什麼同不同？』 濟顧禪師問：『你又想怎麼樣？』 臨濟禪師便喝斥。 濟顧禪師送座主回來，問臨濟禪師：『你難道不是剛才喝斥老僧的人嗎？』 臨濟禪師說：『是。』 濟顧禪師便打。 臨濟禪師後來向濟顧禪師告辭。 濟顧禪師問：『去哪裡？』 臨濟禪師說：『去南方。』 濟顧禪師用拄杖畫了一下說：『過得了這個再去。』 臨濟禪師便喝斥，濟顧禪師便打，臨濟禪師作揖而去。 濟顧禪師第二天升座說：『臨濟門下有條赤梢鯉魚，搖頭擺尾向南方去了，不知道要被誰家的鹹菜罈子里腌死。』 臨濟禪師遊歷完畢，直接去夾山，在庵里住了一年也不去拜訪夾山。 夾山於是寫了封信，讓僧人送去。 臨濟禪師接過信，便坐下，又伸出手索要東西，僧人無言以對，臨濟禪師便打了他，說：『回去告訴你的和尚。』 僧人回去稟告夾山，夾山說：『這個僧人，如果打開信，三天之內必定會來，如果不打開信，這個人就沒救了。』 臨濟禪師果然三天後到了，見到夾山不禮拜，而是當面叉手而立。 夾山說：『雞棲息在鳳凰的窩裡，不是同類，出去。』 臨濟禪師說：『從遠方來仰慕您的風範，請您接引。』 夾山說：『眼前沒有阇黎（梵語，意為弟子），這裡沒有老僧。』 臨濟禪師便喝斥。 夾山說：『住住，且莫草率。雲和月是相同的，溪和山各有不同。截斷天下人的舌頭，也不是沒有阇黎，要教沒有舌頭的人怎麼說話？』 臨濟禪師佇立思考，夾山便打了他，因此心悅誠服。（興化禪師代替他說：『但知道作佛，莫愁眾生。』） 一天，（臨濟禪師）問夾山：『佛和魔都到不了的地方，如何體會？』 夾山說：『燭光照亮千里景象，黑暗的房間里老僧迷茫。』 又問：『朝陽已經升起，夜裡的月亮不出現時如何？』 夾山說：『龍銜著海里的珍珠，游魚也不顧。』 夾山將要示寂（佛教用語，指僧人去世），留下遺言說：『石頭的一枝，看看就要滅了。』 臨濟禪師說：『不是這樣。』 夾山說：『為什麼？』 臨濟禪師說：『他家自有青山在。』 夾山說：『是這樣。』
English version: (A monk) asked: 'Understanding means the same, not understanding means different.' Zen Master Linji said: 'What place is this, talking about same and different?' Zen Master Jigu asked: 'What do you want to do?' Zen Master Linji then shouted. Zen Master Jigu sent the lecturer back and asked Zen Master Linji: 'Aren't you the one who just shouted at the old monk?' Zen Master Linji said: 'Yes.' Zen Master Jigu then hit him. Later, Zen Master Linji bid farewell to Zen Master Jigu. Zen Master Jigu asked: 'Where are you going?' Zen Master Linji said: 'Going south.' Zen Master Jigu drew a line with his staff and said: 'Go after you pass this.' Zen Master Linji then shouted, Zen Master Jigu then hit him, and Zen Master Linji bowed and left. The next day, Zen Master Jigu ascended the platform and said: 'Under Linji's gate, there is a red-tailed carp, wagging its head and tail, going south. I wonder who will pickle it to death in their pickle jar.' After finishing his travels, Zen Master Linji went directly to Mount Jia, staying in a hermitage for a year without visiting Jia Shan (805-881). Jia Shan then wrote a letter and had a monk deliver it. Zen Master Linji took the letter, sat down, and stretched out his hand to ask for something. The monk had nothing to say. Zen Master Linji then hit him and said: 'Go back and tell your master.' The monk returned and reported to Jia Shan. Jia Shan said: 'If this monk opens the letter, he will definitely come within three days. If he doesn't open the letter, this person is beyond saving.' Zen Master Linji indeed arrived three days later. Upon seeing Jia Shan, he did not bow but stood with his hands crossed in front of him. Jia Shan said: 'A chicken roosting in a phoenix's nest is not of the same kind. Get out.' Zen Master Linji said: 'I have come from afar to admire your virtue. Please receive me.' Jia Shan said: 'There is no acharya (Sanskrit, meaning disciple) before my eyes, and there is no old monk here.' Zen Master Linji then shouted. Jia Shan said: 'Stop, stop. Don't be hasty. Clouds and the moon are the same, but streams and mountains are different. Even if you cut off the tongues of everyone in the world, it doesn't mean there are no acharyas. How can you teach a person without a tongue to speak?' Zen Master Linji stood in thought. Jia Shan then hit him, and he was thus convinced. (Zen Master Xinghua said on his behalf: 'Just know how to become a Buddha, don't worry about sentient beings.') One day, (Zen Master Linji) asked Jia Shan: 'How do you realize the place where neither Buddha nor Mara (demon) can reach?' Jia Shan said: 'The candlelight illuminates the image of a thousand miles, but in a dark room, an old monk is lost.' He also asked: 'What about when the morning sun has risen and the night moon does not appear?' Jia Shan said: 'The dragon holds the pearl of the sea, but the swimming fish do not care.' Jia Shan was about to enter parinirvana (Buddhist term, referring to the death of a monk), leaving a last word saying: 'A branch of stone, look, it is about to be extinguished.' Zen Master Linji said: 'It is not so.' Jia Shan said: 'Why?' Zen Master Linji said: 'His family has its own green mountains.' Jia Shan said: 'It is so.'
【English Translation】 English version: (A monk) asked: 'Understanding means the same, not understanding means different.' Zen Master Linji said: 'What place is this, talking about same and different?' Zen Master Jigu asked: 'What do you want to do?' Zen Master Linji then shouted. Zen Master Jigu sent the lecturer back and asked Zen Master Linji: 'Aren't you the one who just shouted at the old monk?' Zen Master Linji said: 'Yes.' Zen Master Jigu then hit him. Later, Zen Master Linji bid farewell to Zen Master Jigu. Zen Master Jigu asked: 'Where are you going?' Zen Master Linji said: 'Going south.' Zen Master Jigu drew a line with his staff and said: 'Go after you pass this.' Zen Master Linji then shouted, Zen Master Jigu then hit him, and Zen Master Linji bowed and left. The next day, Zen Master Jigu ascended the platform and said: 'Under Linji's gate, there is a red-tailed carp, wagging its head and tail, going south. I wonder who will pickle it to death in their pickle jar.' After finishing his travels, Zen Master Linji went directly to Mount Jia, staying in a hermitage for a year without visiting Jia Shan (805-881). Jia Shan then wrote a letter and had a monk deliver it. Zen Master Linji took the letter, sat down, and stretched out his hand to ask for something. The monk had nothing to say. Zen Master Linji then hit him and said: 'Go back and tell your master.' The monk returned and reported to Jia Shan. Jia Shan said: 'If this monk opens the letter, he will definitely come within three days. If he doesn't open the letter, this person is beyond saving.' Zen Master Linji indeed arrived three days later. Upon seeing Jia Shan, he did not bow but stood with his hands crossed in front of him. Jia Shan said: 'A chicken roosting in a phoenix's nest is not of the same kind. Get out.' Zen Master Linji said: 'I have come from afar to admire your virtue. Please receive me.' Jia Shan said: 'There is no acharya (Sanskrit, meaning disciple) before my eyes, and there is no old monk here.' Zen Master Linji then shouted. Jia Shan said: 'Stop, stop. Don't be hasty. Clouds and the moon are the same, but streams and mountains are different. Even if you cut off the tongues of everyone in the world, it doesn't mean there are no acharyas. How can you teach a person without a tongue to speak?' Zen Master Linji stood in thought. Jia Shan then hit him, and he was thus convinced. (Zen Master Xinghua said on his behalf: 'Just know how to become a Buddha, don't worry about sentient beings.') One day, (Zen Master Linji) asked Jia Shan: 'How do you realize the place where neither Buddha nor Mara (demon) can reach?' Jia Shan said: 'The candlelight illuminates the image of a thousand miles, but in a dark room, an old monk is lost.' He also asked: 'What about when the morning sun has risen and the night moon does not appear?' Jia Shan said: 'The dragon holds the pearl of the sea, but the swimming fish do not care.' Jia Shan was about to enter parinirvana (Buddhist term, referring to the death of a monk), leaving a last word saying: 'A branch of stone, look, it is about to be extinguished.' Zen Master Linji said: 'It is not so.' Jia Shan said: 'Why?' Zen Master Linji said: 'His family has its own green mountains.' Jia Shan said: 'It is so.'
茍如是即吾宗不墜矣 暨夾山順世。師抵于涔陽遇故人。因話武陵事。問曰。倏忽數年。何處逃難。師曰。祇在阛阓中。曰何不向無人處去。師曰。無人處有何難。曰阛阓中如何逃避。師曰。雖在阛阓中。要人不識。故人罔測。且又問。佛佛相應。祖祖相傳。彼此不垂曲時如何。師曰。野老門前。不話朝堂之事。曰合譚何事。師曰。未逢別者。終不開拳。曰有人不從朝堂來。相逢還話會否。師曰。量外之機。徒勞目擊 師初居澧陽洛浦山。后遷朗州蘇溪。四方道侶。憧憧奔湊。上堂。末後一句。始到牢關。鎖斷要津。不通凡聖。尋常向諸人道。任從天下樂欣欣。我獨不肯欲知上流之士。不將佛祖言教。貼在額頭上。如龜負圖。自取喪身之兆。鳳縈金網趨霄漢。以何期直須旨外明宗。莫向言中取則。是以石人機似汝。也解唱巴歌。汝若似石人。雪曲也應和。指南一路。智者知疏 問瞥然便見時如何。師曰。曉星分曙色。爭似太陽輝 問。恁么來不立。恁么去不泯時如何。師曰。鬻薪樵子貴。衣錦道人輕 問供養百千諸佛。不如供養一個無心道人。未審。百千諸佛有何過。無心道人有何德。師曰。一片白雲橫谷口。幾多歸鳥盡迷巢 問日未出時如何。師曰。水竭滄溟龍尚隱。云騰碧漢鳳猶飛 問如何是本來事。師曰。一粒
【現代漢語翻譯】 現代漢語譯本： 如果真是這樣，那麼我的宗門就不會衰落了。等到夾山（指夾山善會，唐代禪師）圓寂后，這位禪師到了涔陽，遇到了老朋友，於是談起了武陵的事情。老朋友問道：『轉眼幾年過去了，你在哪裡避難呢？』禪師說：『就在鬧市之中。』老朋友說：『為什麼不往無人之處去呢？』禪師說：『無人之處有什麼難的？』老朋友說：『在鬧市中如何逃避呢？』禪師說：『雖然身在鬧市中，卻要人不認識，故人也無法測度。』老朋友又問：『佛佛相應，祖祖相傳，彼此不施方便的時候該如何呢？』禪師說：『鄉野老人的門前，不談論朝堂上的事情。』老朋友說：『那應該談論什麼事呢？』禪師說：『沒有遇到特別的人，終究不會輕易出手。』老朋友說：『如果有人不是從朝堂來的，相逢時還會談論朝堂之事嗎？』禪師說：『超出常理的玄機，即使親眼見到也徒勞無功。』 這位禪師最初住在澧陽的洛浦山，後來遷到朗州的蘇溪，四方的求道者，絡繹不絕地趕來。禪師上堂說法：『最後一句話，才到達牢固的關隘，鎖斷重要的通道，不通凡聖。我平時對你們說，任憑天下人高興，我獨自不肯隨波逐流。想要知道上流之士，就不會把佛祖的言教，貼在額頭上，如同烏龜揹負圖紋，自取喪身之兆。鳳凰被金網束縛，卻要飛向天空，又有什麼期望呢？必須在言語之外明白宗旨，不要在言語中尋求法則。因此石人（指無情之物）的機鋒像你一樣，也會唱俚歌。你如果像石人一樣，雪曲也應該能應和。指南的道路只有一條，智者知道要疏通。』 有人問：『突然開悟的時候怎麼樣？』禪師說：『曉星帶來黎明的曙光，怎能比得上太陽的光輝？』有人問：『這樣來不建立，那樣去不泯滅的時候怎麼樣？』禪師說：『賣柴的樵夫身價高，身穿錦衣的道人反被輕視。』有人問：『供養成百上千的諸佛，不如供養一個無心的道人，請問，成百上千的諸佛有什麼過錯？無心的道人有什麼功德？』禪師說：『一片白雲橫在山谷口，多少歸巢的鳥兒都迷失了方向。』有人問：『太陽還沒出來的時候怎麼樣？』禪師說：『水乾涸了，滄海中的龍還要隱藏；云升騰了，碧空中的鳳凰還要飛翔。』有人問：『什麼是本來面目？』禪師說：『一粒……』
【English Translation】 English version: If it is truly so, then my sect will not decline. After Jiashan (Jiashan Shanhui, a Chan master of the Tang Dynasty (618-907)) passed away, the master arrived at Cinyang and met an old friend, and they talked about the affairs of Wuling. The old friend asked, 'In the blink of an eye, several years have passed. Where have you been seeking refuge?' The master said, 'Just in the marketplace.' The old friend said, 'Why not go to a place where there is no one?' The master said, 'What is difficult about a place where there is no one?' The old friend said, 'How do you escape in the marketplace?' The master said, 'Although I am in the marketplace, I want people not to recognize me, and old friends cannot fathom me.' The old friend then asked, 'Buddha corresponds to Buddha, and patriarchs transmit to patriarchs. What should be done when neither side offers expedient means?' The master said, 'In front of the old farmer's door, we do not talk about the affairs of the court.' The old friend said, 'What should we talk about then?' The master said, 'Without meeting someone special, I will not easily show my hand.' The old friend said, 'If someone does not come from the court, will they still talk about the affairs of the court when they meet?' The master said, 'The mystery beyond measure is in vain even if you see it with your own eyes.' This Chan master initially lived on Mount Luopu in Liyang, and later moved to Suxi in Langzhou. Seekers of the Way from all directions flocked to him. The master ascended the platform and said, 'The last sentence is when you arrive at the firm pass, locking off the important passage, not allowing passage for the mundane or the sacred. I usually say to you all, let the world rejoice as it pleases, I alone am unwilling to follow the crowd. If you want to know the superior person, they will not paste the Buddha's and patriarchs' teachings on their foreheads, like a turtle carrying a pattern on its back, inviting its own demise. A phoenix is bound by a golden net, yet wants to fly to the sky, what hope is there? You must understand the principle beyond words, do not seek the law in words. Therefore, the wit of a stone man (referring to inanimate objects) is like yours, and it can also sing vulgar songs. If you are like a stone man, you should also be able to harmonize with snow songs.' There is only one road to guide, and the wise know to clear it. Someone asked, 'What is it like when one suddenly sees the truth?' The master said, 'The morning star brings the dawn, how can it compare to the radiance of the sun?' Someone asked, 'What is it like when coming does not establish and going does not perish?' The master said, 'A woodcutter selling firewood is valued, while a Taoist in brocade is despised.' Someone asked, 'Offering to hundreds of thousands of Buddhas is not as good as offering to a mindless Taoist. May I ask, what fault do the hundreds of thousands of Buddhas have? What merit does the mindless Taoist have?' The master said, 'A white cloud lies across the mouth of the valley, how many returning birds have lost their way?' Someone asked, 'What is it like before the sun rises?' The master said, 'When the water dries up, the dragon in the vast sea still hides; when the clouds rise, the phoenix in the blue sky still flies.' Someone asked, 'What is the original face?' The master said, 'A grain of...'
在荒田。不耘苗自秀。曰若也不耘。莫被草埋卻也無。師曰。肌骨異芻蕘。稊稗終難隱 問不傷物命者如何。師曰。眼花山影轉。迷者謾彷徨 問不譚今古時如何。師曰。靈龜無卦兆。空殼不勞鉆。曰爭奈空殼何。師曰。見盡無機所。邪正不可立。曰恁么則無棲泊處也。師曰。元象始於未形。虛勞煩于飾彩 問龍機不吐霧滋蓋事如何。師曰。道本無名。不存明暗。曰不掛明暗底事又作么生。師曰。言中易舉。意外難提 問不生如來家。不坐華王座時如何。師曰。汝道火爐重多少 問祖意教意。是同是別。師曰。師子窟中無異獸。像王行處絕狐蹤 問一時舉來時如何。師曰。獻璞不知機。徒勞招刖足 問僧。近離甚處。曰荊南。師曰。有一人與么去。還逢么。曰不逢。師曰。為甚不逢。曰若逢即頭粉碎。師曰。阇黎三寸甚密。雲門于江西見其僧。乃問。還有此語否。曰是門。曰洛浦倒退三千里 問行不思議處如何。師曰。青山常舉足。白日不移輪 問枯盡荒田獨立事如何。師曰。鷺倚雪巢猶可辯。烏投漆立事難分 問如何是主中賓。師曰。逢人常問路。足下鎮長迷。曰如何是賓主雙舉。師曰。枯樹無橫枝。鳥來難措足 問終日朦朧時如何。師曰。擲寶混沙中。識者天然異。曰恁么則展手不逢師也。師曰。莫將鶴唳誤作鶯
啼 問圓伊三點人。皆會洛浦家風事若何。師曰。雷霆一震。布鼓聲銷 問正當亭午時如何。師曰。亭午猶虧半。烏沈始得圓。要會個中意。牛頭尾上安 問如何是祖師西來意。師曰。颯颯當軒竹。經霜不自寒。僧擬進語。師曰。祇聞風擊響。知是幾千竿 上堂。孫臏收鋪去。也有卜者出來。僧曰。請和尚卜。師曰。汝家爺死。僧無對(法眼代拊掌三下) 問如何是西來意。師以拂子擊禪床曰。會么。曰不會。師曰。天上忽雷驚宇宙。井底蝦蟆不舉頭 問如何是佛法大意。師曰。雪覆孤峰峰不白。雨滋石筍筍鬚生 問法身無為不墮諸數。是否。師曰。惜取眉毛好。曰如何免得斯咎。師曰。泥龜任你千年。終不解隨云鶴。曰直是孫臏也遭貶剝。師曰。不穿鼻孔底。牛有甚御處。僧便作牛吼。師曰。這畜生。僧便喝。師曰。掩尾露牙。終非好手 問萬丈懸崖撒手去。如何免得喪于身時如何。師曰。須彌系藕絲。曰是何境界。師曰。剎竿頭上仰蓮心。曰恁么則湛湛澄澄去也。師曰。須彌頂上再翻身。曰恁么則兢兢切切去也。師曰。空隨媒鴿走。虛喪網羅身。曰如何得不隨去。師曰。罌鵝瓶項小。擬透望天飛 問露不垂群木時如何。師曰。有虎鴉須噪。無人鳥不驚 問撥亂乾坤底人來。師還接否。師豎拂子。僧曰。恁么則得遇
【現代漢語翻譯】 現代漢語譯本 問：請問『圓伊三點人』（指佛性或真如）都領會洛浦（地名，也指某種禪風）的家風事，會是怎樣的？ 師父說：『雷霆一震，布鼓聲銷。』 問：正當亭午（正午）時，會是怎樣的？ 師父說：『亭午猶虧半，烏沈始得圓。要會個中意，牛頭尾上安。』 問：如何是祖師西來意（達摩祖師從西方來到中國的真正用意）？ 師父說：『颯颯當軒竹，經霜不自寒。』 僧人想要進一步發問，師父說：『只聽見風吹竹子的響聲，知道有幾千竿竹子。』 師父上堂說法，說：『孫臏（戰國時期的軍事家）收鋪（停止擺攤算命）走了，也有卜卦的人出來。』 僧人說：『請和尚（指師父）為我卜一卦。』 師父說：『你家死了人。』 僧人無言以對。（法眼禪師代替他拍掌三下） 問：如何是西來意（達摩祖師從西方來到中國的真正用意）？ 師父用拂子擊打禪床，說：『會么？』 僧人說：『不會。』 師父說：『天上忽然雷聲震動宇宙，井底的蛤蟆嚇得抬不起頭。』 問：如何是佛法大意？ 師父說：『雪覆孤峰峰不白，雨滋石筍筍鬚生。』 問：法身（佛的真身）無為（不造作），不墮入諸數（不落入數量的範疇），是這樣嗎？ 師父說：『珍惜你的眉毛吧（不要妄加分別）。』 僧人說：『如何才能免於這種過失？』 師父說：『泥做的烏龜任你經過千年，終究不能像雲中的鶴一樣飛翔。』 僧人說：『即使是孫臏（戰國時期的軍事家）也會遭到貶斥。』 師父說：『**鼻孔底（指牛的本性），牛有什麼可以駕馭的地方？』 僧人於是發出牛的吼叫聲。 師父說：『這畜生。』 僧人便大喝一聲。 師父說：『掩蓋尾巴露出牙齒，終究不是好手。』 問：萬丈懸崖撒手去（放下一切執著），如何才能免於喪身？ 師父說：『須彌（山名，佛教宇宙觀中的中心）系藕絲。』 僧人說：『這是什麼境界？』 師父說：『剎竿（寺廟中豎立的竿子）頭上仰蓮心。』 僧人說：『這樣就是湛湛澄澄（清澈明凈）了嗎？』 師父說：『須彌（山名，佛教宇宙觀中的中心）頂上再翻身。』 僧人說：『這樣就是兢兢切切（小心謹慎）了嗎？』 師父說：『空隨媒鴿走，虛喪網羅身。』 僧人說：『如何才能不隨它而去？』 師父說：『罌鵝瓶項小，擬透望天飛。』 問：露水不沾濕眾多樹木的時候，會是怎樣？ 師父說：『有虎鴉須噪，無人鳥不驚。』 問：撥亂乾坤（平定天下）的人來了，師父您還接納嗎？ 師父豎起拂子。 僧人說：『這樣就得以相遇了。』
【English Translation】 English version Question: 'Round Yi three dots person' (referring to Buddha-nature or Suchness), all understand the family style matters of Luopu (place name, also refers to a certain Chan style), what would it be like? The master said: 'A thunderclap, the sound of a cloth drum disappears.' Question: What is it like at high noon? The master said: 'Noon is still half lacking, the crow sinks and then it is complete. To understand the meaning within, place it on the tail of the ox-head.' Question: What is the meaning of the Patriarch's coming from the West (Bodhidharma's true intention in coming to China from the West)? The master said: 'The bamboo rustles in front of the window, it does not feel cold even after frost.' The monk intended to ask further, the master said: 'I only hear the sound of the wind striking the bamboo, knowing there are thousands of stalks.' The master ascended the hall and said: 'Sun Bin (a military strategist of the Warring States period) has closed his stall (stopped setting up a fortune-telling stall), and there are also diviners coming out.' The monk said: 'Please, Master, divine for me.' The master said: 'Your family has died.' The monk was speechless. (Zen Master Fayan clapped his hands three times in his place) Question: What is the meaning of the Patriarch's coming from the West (Bodhidharma's true intention in coming to China from the West)? The master struck the Zen bed with a whisk and said: 'Do you understand?' The monk said: 'I don't understand.' The master said: 'Suddenly thunder shakes the universe in the sky, the frog at the bottom of the well can't lift its head.' Question: What is the great meaning of the Buddha-dharma? The master said: 'Snow covers the solitary peak, the peak is not white; rain nourishes the stone bamboo shoots, the bamboo shoots must grow.' Question: The Dharmakaya (Buddha's true body) is non-active (non-contrived), does not fall into numbers (does not fall into the category of quantity), is that so? The master said: 'Cherish your eyebrows (do not make arbitrary distinctions).' The monk said: 'How can one avoid this fault?' The master said: 'A mud turtle, no matter how many thousands of years pass, will never be able to fly like a crane in the clouds.' The monk said: 'Even Sun Bin (a military strategist of the Warring States period) would be demoted.' The master said: '**Bottom of the nostrils (referring to the nature of the ox), what is there to control about the ox?' The monk then made the sound of an ox roaring. The master said: 'This beast.' The monk then shouted loudly. The master said: 'Covering the tail and showing the teeth, ultimately not a good hand.' Question: Letting go at the edge of a ten-thousand-foot cliff (letting go of all attachments), how can one avoid losing one's life? The master said: 'Mount Sumeru (name of a mountain, the center of the Buddhist cosmology) is tied to a lotus root thread.' The monk said: 'What is this state?' The master said: 'The lotus heart looks up at the top of the flagpole (the pole erected in temples).' The monk said: 'Is this then clear and pure?' The master said: 'Turn over again on top of Mount Sumeru (name of a mountain, the center of the Buddhist cosmology).' The monk said: 'Is this then cautious and careful?' The master said: 'Empty following the matchmaker dove, vainly losing the net body.' The monk said: 'How can one not follow it?' The master said: 'The neck of the pitcher is small, trying to fly through to look at the sky.' Question: When the dew does not wet the many trees, what will it be like? The master said: 'When there is a tiger, the crows must crow; when there is no one, the birds are not startled.' Question: The person who restores order to the universe is coming, will the master still receive him? The master raised his whisk. The monk said: 'In that case, we will be able to meet.'
明君去也。師曰。依稀似曲才堪聽。又被風吹別調中 問佛魔不到處如何辨得。師曰。演若頭非失。鏡中認取乖 問如何是救離生死。師曰。執水茍延生。不聞天樂妙 問四大從何而有。師曰。湛水無波。漚因風激。曰漚滅歸水時如何。師曰。不渾不濁。魚龍任躍 問如何離得生死去。師曰。一念忘機。太虛無玷 問如何是道。師曰。存機猶滯跡。去杌卻通途 問如何是一大藏教收不得者。師曰。雨滋三草秀。片玉本來輝 問一毫吞盡巨海。于中更復何言。師曰。家有白澤之圖。必無如是妖怪(保福別云。家無白澤之圖。亦無如是妖怪) 問凝然時如何。師曰。時雷應節。震岳驚蟄。曰干般運動不異個凝然時如何。師曰。靈鶴翥空外。鈍鳥不離巢。曰如何。師曰。白首拜少年。舉世人難信 問諸聖恁么來將何供養。師曰。土宿雖持錫。不是婆羅門 問祖意教意。是同是別。師曰。日月並輪輝。誰家別有路。曰恁么則顯晦殊途。事非一概。師曰。但自不亡羊。何須泣岐路 問學人擬歸鄉時如何。師曰。家破人亡。子歸何處。曰恁么則不歸去也。師曰。庭前殘雪日輪消。室內游塵遣誰掃。乃有偈曰。決志歸鄉去。乘船渡五湖。舉篙星月隱。停棹日輪孤。解纜離邪岸。張帆出正途。到來家蕩盡。免作屋中愚 問動是法王苗。
【現代漢語翻譯】 現代漢語譯本： 明君離去了。（明君：指賢明的君主） 師父說：『依稀好像樂曲才剛能聽，又被風吹散到別的調子里去了。』 問：佛和魔都達不到的地方，如何辨別？ 師父說：『演若（演若：佛教術語，比喻認妄為真）的頭並沒有丟失，在鏡子里辨認就錯了。』 問：如何才能脫離生死輪迴？ 師父說：『執著於水來茍延殘喘，就聽不到美妙的天樂。』 問：地、水、火、風四大元素從何而來？ 師父說：『平靜的水面沒有波浪，波浪是因為風的攪動而產生。』 問：波浪消失迴歸水面時會怎樣？ 師父說：『不渾濁也不清澈，魚和龍自在地跳躍。』 問：如何才能脫離生死輪迴？ 師父說：『一念放下算計，太虛空曠沒有瑕疵。』 問：什麼是道？ 師父說：『心存算計就還滯留在痕跡上，去除障礙才能通向道路。』 問：什麼是《大藏經》（大藏經：佛教經典的總稱）也無法收錄的？ 師父說：『雨水滋潤三草生長，寶玉本來就光輝燦爛。』 問：一毫吞盡大海，其中還能說什麼？ 師父說：『家裡有白澤（白澤：古代傳說中的神獸，能辨別萬物）的圖，一定不會有這樣的妖怪。』（保福禪師另外說：『家裡沒有白澤的圖，也不會有這樣的妖怪。』） 問：凝然不動的時候如何？ 師父說：『應時的雷聲應著節氣，震動山嶽驚醒蟄伏的生物。』 問：各種運動變化不離這個凝然不動的時候，又如何？ 師父說：『靈鶴飛翔在天空之外，遲鈍的鳥兒不離開巢穴。』 問：如何是好？ 師父說：『白髮老翁拜見少年，世上的人難以相信。』 問：諸位聖人這樣到來，用什麼來供養？ 師父說：『土宿星（土宿星：指星宿神）雖然拿著錫杖，但不是婆羅門（婆羅門：古印度教的祭司）。』 問：祖師的意旨和教義，是相同還是不同？ 師父說：『太陽和月亮一同照耀，誰家還有別的路？』 問：這樣說來，顯現和隱晦的途徑不同，事情也不一樣？ 師父說：『只要自己不丟失羊，何必為岔路口而哭泣？』 問：學人想要回歸故鄉時如何？ 師父說：『家破人亡，你要回到哪裡？』 問：這樣說來，就不回去了？ 師父說：『庭前的殘雪被太陽融化，室內的灰塵要派誰去打掃？』 於是作偈說：『下定決心迴歸故鄉，乘船渡過五湖。舉起篙來星月隱沒，停下船槳太陽孤單。解開纜繩離開邪惡的岸邊，張開風帆駛向正途。到來時家園蕩然無存，免得做了屋中的蠢人。』 問：動是法王的種子，
【English Translation】 English version: The wise ruler has departed. (Wise ruler: refers to an enlightened monarch) The master said, 'Faintly, it seems like a melody just worth listening to, yet it's blown by the wind into another tune.' Question: How can one discern where neither Buddha nor demon can reach? The master said, 'Yanruo's (Yanruo: a Buddhist term, a metaphor for mistaking illusion for reality) head is not lost; recognizing it in the mirror is the mistake.' Question: How can one escape the cycle of birth and death? The master said, 'Clinging to water to prolong life is not hearing the wonderful music of the heavens.' Question: From where do the four great elements (earth, water, fire, wind) arise? The master said, 'Still water has no waves; waves arise from the stirring of the wind.' Question: What happens when the waves disappear and return to the water? The master said, 'Neither turbid nor clear, fish and dragons leap freely.' Question: How can one escape from birth and death? The master said, 'With one thought forgetting calculation, the great void is without blemish.' Question: What is the Dao? The master said, 'Clinging to calculation still lingers on traces; removing obstacles opens the path.' Question: What is it that even the Great Treasury of Teachings (Great Treasury of Teachings: the complete collection of Buddhist scriptures) cannot contain? The master said, 'Rain nourishes the growth of three grasses; a piece of jade is inherently radiant.' Question: Swallowing the vast ocean in a single hair, what more can be said? The master said, 'If the house has a picture of Baize (Baize: a mythical creature said to know about all things), there will certainly be no such monsters.' (Chan Master Baofu said differently: 'If the house does not have a picture of Baize, there will also be no such monsters.') Question: What about when one is still and unmoving? The master said, 'The timely thunder responds to the season, shaking mountains and awakening hibernating creatures.' Question: How about when all kinds of movements are not different from this state of stillness? The master said, 'A nimble crane soars beyond the sky, a dull bird does not leave its nest.' Question: What is it like? The master said, 'An old man with white hair bows to a young man; people in the world find it hard to believe.' Question: When all the sages come in this way, what should we offer them? The master said, 'Although the Earth Star (Earth Star: refers to a star deity) carries a staff, he is not a Brahmin (Brahmin: a priest in ancient India).' Question: Are the intentions of the Patriarchs and the teachings the same or different? The master said, 'The sun and moon shine together; who has another path?' Question: In that case, the paths of manifestation and concealment are different, and matters are not the same? The master said, 'As long as you don't lose your sheep, why cry at the crossroads?' Question: What happens when a student intends to return home? The master said, 'The family is broken and the people are dead; where will you return?' Question: In that case, I won't return? The master said, 'The remaining snow in front of the courtyard is melted by the sun; who should be sent to sweep the dust in the room?' Then he composed a verse: 'Resolving to return home, crossing the five lakes by boat. Raising the pole, the stars and moon disappear; stopping the oar, the sun is alone. Untying the rope, leaving the evil shore; raising the sail, setting out on the right path. Arriving, the home is completely gone, avoiding being a fool in the house.' Question: Movement is the seed of the Dharma King,
寂是法王根。根苗即不問。如何是法王。師舉拂子。僧曰。此猶是法王苗。師曰。龍不出洞。誰人奈何 侍者謂師曰。肇法師。製得四論甚奇怪。師曰。肇公甚奇怪。要且不見祖師。者無對(法燈代云。和尚甚麼處是。云居錫云。甚麼處是。肇公不見祖師處。莫是有許多言語么。又云。肇公有多另言語) 問如何是生機一路。師曰。敲空有響。擊木無聲 唐昭宗光化戊午八月。誡主事曰。出家之法。長物不留。播種之時。切宜減省。締構之務。悉從廢停。流光迅速。大道元深。茍或因循。曷由體悟。雖激厲懇切。眾以為常略。不相儆。至冬示微疾。亦不倦參請。十二月一日。告眾曰。吾非明即后也。今有一事。問汝等。若道這個是。即頭上安頭。若道不是。即斬頭求活。第一座對曰。青山不舉足。日下不挑燈。師曰。是甚麼時節。作這個語話。時有彥從上座對曰。離此二途。請和尚不問。師曰。未在更道。曰彥從道不盡。師曰。我不管汝盡不盡。曰彥從無侍者祇對和尚。師便休。至夜。令侍者喚從。問曰。阇黎今日祇對。甚有道理。汝合體得先師意。先師道。目前無法。意在目前。不是目前法。非耳目之所到。且道。那句是賓。那句是主。若擇得出。分付缽袋子。曰彥從不會。師曰。汝合會。曰彥從實不會。師喝出。
【現代漢語翻譯】 現代漢語譯本 寂是法王（Dharma Raja，佛）的根源。根和苗都不去追問。什麼是法王（Dharma Raja，佛）？ 師父舉起拂塵。僧人說：『這仍然是法王（Dharma Raja，佛）的苗。』 師父說：『龍不從洞里出來，誰能奈何它？』 侍者對師父說：『肇法師（僧肇）寫的四論非常奇特。』 師父說：『肇公（僧肇）非常奇特，但終究沒有見到祖師。』 沒有人能回答。（法燈禪師代替回答說：『和尚，什麼地方是？』 云居錫禪師說：『什麼地方是？肇公（僧肇）不見祖師的地方，莫非是有這麼多言語嗎？』 又說：『肇公（僧肇）有很多另外的言語。』） 問：什麼是生機一路？ 師父說：『敲打虛空有響聲，敲打木頭沒有聲音。』 唐昭宗光化戊午年（918年）八月，告誡主管事務的人說：『出家的方法，是不留下任何多餘的物品。播種的時候，一定要減少。建造的事情，全部停止。時間流逝迅速，大道深遠。如果因循守舊，怎麼能體會到？』 雖然言辭激烈懇切，但大家認為是很平常的話，不互相警惕。到了冬天，師父顯示出輕微的疾病，但仍然不厭倦地接受參訪請益。十二月一日，告訴大家說：『我不是明天就是後天就要走了。現在有一件事，問你們。如果說這個是，就是頭上安頭。如果說不是，就是斬頭求活。』 第一座回答說：『青山不舉足，日下不挑燈。』 師父說：『是什麼時候，說這樣的話？』 當時有彥從上座回答說：『離開這兩個途徑，請和尚不要問。』 師父說：『還沒有到，再說。』 彥從說：『彥從說不盡。』 師父說：『我不管你盡不盡。』 彥從沒有侍者來回答和尚，師父便停止了。到了晚上，讓侍者叫來彥從，問道：『阇黎（對僧侶的尊稱）今天回答，很有道理。你應該體會到先師的意圖。先師說：目前無法，意在目前。不是目前的法，不是耳目所能達到的。』 且說，哪句是賓，哪句是主？如果能選擇出來，就分付缽袋子。彥從說不會。師父說：『你應該會。』 彥從實在不會。師父喝斥了他。
【English Translation】 English version The stillness is the root of Dharma Raja (Buddha). The root and sprout are not to be questioned. What is Dharma Raja (Buddha)? The master raised his whisk. The monk said, 'This is still the sprout of Dharma Raja (Buddha).' The master said, 'If the dragon does not come out of the cave, who can do anything about it?' The attendant said to the master, 'Dharma Master Zhao's (Sengzhao) Four Treatises are very peculiar.' The master said, 'Zhao Gong (Sengzhao) is very peculiar, but ultimately he has not seen the Patriarch.' No one could answer. (Dharma Lamp substituted, saying, 'Venerable, where is it?' Yunju Xi said, 'Where is it? Zhao Gong's (Sengzhao) not seeing the Patriarch, could it be because there are so many words?' He also said, 'Zhao Gong (Sengzhao) has many other words.') Asked, 'What is the one path of vitality?' The master said, 'Striking the void makes a sound, striking wood makes no sound.' In the eighth month of the year Wuwu (918 AD) of the Guanghua era of Emperor Zhaozong of Tang, he admonished the person in charge, saying, 'The method of leaving home is not to keep any superfluous things. When sowing seeds, one must reduce. Construction matters should all be stopped. Time passes quickly, and the Great Path is profound. If one is complacent, how can one realize it?' Although the words were intense and earnest, everyone thought it was commonplace and did not take heed. In winter, the master showed a slight illness, but he was still tireless in receiving visits and requests for instruction. On the first day of the twelfth month, he told everyone, 'I will be gone either tomorrow or the day after. Now there is one thing I ask you. If you say this is it, it is adding a head on top of a head. If you say it is not, it is seeking life by cutting off your head.' The first seat replied, 'The green mountain does not lift its foot, and one does not light a lamp under the sun.' The master said, 'What time is it to say such words?' At that time, Senior Seat Yancong replied, 'Apart from these two paths, please do not ask, Venerable.' The master said, 'It is not yet time, say more.' Yancong said, 'Yancong cannot say it all.' The master said, 'I do not care whether you say it all or not.' Yancong had no attendant to answer the Venerable, and the master stopped. In the evening, he had the attendant call Yancong and asked, 'The way you answered today, Venerable, is very reasonable. You should understand the intention of the former master. The former master said: There is no Dharma before the eyes, the intention is before the eyes. It is not the Dharma before the eyes, it is not what the ears and eyes can reach.' Tell me, which sentence is the guest and which is the host? If you can choose it, I will entrust you with the bowl and bag.' Yancong said he did not know. The master said, 'You should know.' Yancong really did not know. The master shouted him out.
乃曰苦苦。(玄覺云。且道從上座實不會。是怕見缽袋子拈著伊)二日午時。別僧舉前話問師。師曰。慈舟不棹清波上。劍峽徒勞放木鵝。便告寂。世壽六十有五。臘四十六。塔于寺西北隅。
撫州逍遙山懷忠禪師
僧問。不似之句。還有人道得否。師曰。或即五日齋前。或即五日齋后 問劍鏡明利。毫毛何惑。師曰。不空罥索 問洪爐猛焰。烹鍛何物。師曰。烹佛烹祖。曰佛祖作么生烹。師曰。業在其中。曰。喚作甚麼業。師曰。佛力不如 問四十九年不說一句。如何是不說底句。師曰。只履西行。道人不顧。曰莫便是和尚消停處也無。師曰。馬是官馬不用印 問如何是一老一不老。師曰。三從六義。曰如何是奇特一句。師曰。坐佛床。斫佛腳 問祖與佛。阿那個最親。師曰。真金不肯博。誰肯換泥丸。曰恁么則不肯去也。師曰。汝貴我賤 問不敵魔軍。如何證道。師曰。海水不勞杓子陷 問不住有云山。常居無底船。時如何。師曰。果熟自然香。曰更請師道。師曰。門前真佛子。曰學人為甚麼不見。師曰。處處王老師。
袁州蟠龍山可文禪師
僧問。亡僧遷化。向甚麼處去也。師曰。石牛㳂古路。日裡夜明燈 問如何是佛。師曰。癡兒舍父逃。
撫州黃山月輪禪師
福唐許
【現代漢語翻譯】 乃曰苦苦。(玄覺說，『且道從上座實際上是不懂，是害怕看見缽袋子被他拿著。』)二日午時，有僧人舉著之前的話問禪師。禪師說：『慈舟不應在清波上劃動，劍峽白白地放著木鵝。』說完便圓寂了。世壽六十五歲，僧臘四十六年。塔建在寺廟西北角。
撫州逍遙山懷忠禪師
有僧人問：『不像之句，還有人能說出來嗎？』禪師說：『或許是五日齋前，或許是五日齋后。』問：『劍鏡明亮鋒利，為何會被毫毛迷惑？』禪師說：『不空罥索（指觀音菩薩的法器，也比喻普度眾生）。』問：『洪爐猛烈的火焰，烹煉什麼？』禪師說：『烹佛烹祖。』說：『佛祖怎麼烹？』禪師說：『業在其中。』說：『稱作什麼業？』禪師說：『佛力不如。』問：『四十九年不說一句，如何是不說的那一句？』禪師說：『只履西行（指達摩祖師的故事），道人不顧。』說：『莫非這就是和尚您休息的地方嗎？』禪師說：『馬是官家的馬，不用蓋印。』問：『如何是一老一不老？』禪師說：『三從六義。』說：『如何是奇特的一句？』禪師說：『坐佛床，斫佛腳。』問：『祖與佛，哪個最親？』禪師說：『真金不肯賭博，誰肯換泥丸。』說：『這麼說是不肯去了？』禪師說：『你貴我賤。』問：『不敵魔軍，如何證道？』禪師說：『海水不勞用勺子舀干。』問：『不住有云山，常居無底船，這時如何？』禪師說：『果熟自然香。』說：『更請禪師開示。』禪師說：『門前真佛子。』說：『學人為什麼看不見？』禪師說：『處處王老師。』
袁州蟠龍山可文禪師
有僧人問：『亡僧遷化，往什麼地方去了？』禪師說：『石牛沿著古路走，白天里點著夜明燈。』問：『如何是佛？』禪師說：『癡兒捨棄父親逃走。』
撫州黃山月輪禪師
福唐許
【English Translation】 Then he said 'Bitter, bitter.' (Xuanjue said, 'Tell me, does the senior monk really not understand, or is he afraid of seeing the alms bowl being held by him?') At noon on the second day, a monk asked the master about the previous conversation. The master said, 'The compassionate boat should not be rowed on clear waves; it is futile to release wooden geese in the Sword Gorge.' Then he passed away peacefully. His age was sixty-five, and his monastic age was forty-six. His pagoda was built in the northwest corner of the temple.
Chan Master Huaizhong of Xiaoyao Mountain in Fuzhou
A monk asked, 'Can anyone still utter a phrase that is 'unlike'?' The master said, 'Perhaps it is before the five-day fast, or perhaps it is after the five-day fast.' Asked, 'The sword mirror is bright and sharp, why is it deluded by a hair?' The master said, 'Amoghapasa (referring to Avalokiteśvara Bodhisattva's weapon, also a metaphor for universally saving sentient beings).' Asked, 'What does the fierce flame of the great furnace smelt?' The master said, 'Smelting Buddhas and smelting Patriarchs.' Said, 'How are Buddhas and Patriarchs smelted?' The master said, 'Karma is within it.' Said, 'What is it called karma?' The master said, 'The power of the Buddha is not as good.' Asked, 'For forty-nine years, not a single sentence was spoken, what is the unspoken sentence?' The master said, 'A single shoe goes west (referring to the story of Bodhidharma), the Daoist does not care.' Said, 'Could this be where the monk rests?' The master said, 'The horse is the government's horse, no need to stamp it.' Asked, 'What is one old and one not old?' The master said, 'The three obediences and six virtues.' Said, 'What is a unique sentence?' The master said, 'Sitting on the Buddha's bed, chopping the Buddha's feet.' Asked, 'The Patriarch and the Buddha, which is the closest?' The master said, 'True gold is not willing to gamble, who would exchange it for a mud ball?' Said, 'So you are not willing to go?' The master said, 'You are noble, I am cheap.' Asked, 'Unable to defeat the demon army, how to attain enlightenment?' The master said, 'The sea does not need to be emptied with a ladle.' Asked, 'Not dwelling in the cloudy mountains, always living in a bottomless boat, what is it like at this time?' The master said, 'Ripe fruit is naturally fragrant.' Said, 'Please give more guidance, Master.' The master said, 'The true Buddha's son is at the door.' Said, 'Why can't the student see him?' The master said, 'Everywhere is Teacher Wang.'
Chan Master Kewen of Panlong Mountain in Yuanzhou
A monk asked, 'Where does the deceased monk go after passing away?' The master said, 'The stone ox walks along the ancient road, lighting a night-shining lamp in the daytime.' Asked, 'What is Buddha?' The master said, 'A foolish child abandons his father and runs away.'
Chan Master Yuelun of Huangshan Mountain in Fuzhou
Xu of Futang
氏子。初謁三峰。機緣靡契。尋聞夾山盛化。乃往叩之。山問。名甚麼。師曰。月輪。山作一圓相曰。何似這個。師曰。和尚恁么語話。諸方大有人不肯在。山曰。阇黎作么生。師曰。還見月輪么。山曰。阇黎恁么道。此間大有人不肯諸方。師乃服膺參訊 一日夾山抗聲問曰。子是甚麼處人。師曰。閩中人。山曰。還識老僧么。師曰。和尚還識學人么。山曰。不然。子且還老僧草鞋錢。然後老僧。還子廬陵米價。師曰。恁么則不識。和尚也未委廬陵米作么價。山曰。真師子兒。善能哮吼。乃入室受印。依附七年。眾請住黃山 上堂。祖師西來。特唱此事。自是諸人不薦。向外馳求。投赤水以尋珠。就荊山而覓玉。所以道。從門入者。不是家珍。認影迷頭。豈非大錯 問如何是祖師西來意。師曰。梁殿不施功。魏邦絕心跡 問如何是道。師曰。石牛頻吐三春霧。木馬嘶聲滿道途 問如何得見本來面目。師曰。不勞懸石鏡。天曉自雞鳴 問宗乘一句請師商量。師曰。黃峰獨脫物外秀。年來月往冷颼颼 問不辨中言如何指撥。師曰。劍去遠矣。爾方刻舟 問如何是衲衣下事。師曰。石牛水上臥。東西得自由 問如何是目前意。師曰。秋風有韻。片月無方 問如何是學人用心處。師曰。覺戶不掩。對月莫迷 問如何是青霄路。
【現代漢語翻譯】 現代漢語譯本： 這位禪師最初拜訪了三峰禪師，但未能契合機緣。後來聽說夾山禪師的聲名遠播，於是前去拜訪。夾山禪師問：『你叫什麼名字？』禪師回答：『月輪（指禪師的法號，也指圓滿的智慧）。』夾山禪師畫了一個圓圈說：『像這個嗎？』禪師說：『和尚您這樣說話，很多地方的人都不會認可。』夾山禪師說：『阇黎（對出家人的尊稱）你怎麼樣認為？』禪師說：『還見到月輪了嗎？』夾山禪師說：『阇黎你這樣說，這裡很多人不會認可其他地方的說法。』禪師於是心悅誠服地跟隨夾山禪師參學。 一天，夾山禪師大聲問道：『你是哪裡人？』禪師回答：『閩中人。』夾山禪師說：『你認識老僧嗎？』禪師說：『和尚您認識學人嗎？』夾山禪師說：『不認識。你先還老僧草鞋錢，然後老僧再還你廬陵米價。』禪師說：『這樣說來，就是不認識。和尚您也還沒弄清楚廬陵的米是什麼價錢。』夾山禪師說：『真是師子（佛的別稱）之子，善於怒吼！』於是讓禪師進入內室，傳授心印。禪師依附夾山禪師七年，大眾請他住持黃山。 禪師上堂說法：『祖師（指達摩祖師）西來，特別宣揚這件事，只是大家不理解，向外追求。如同到赤水去尋找珍珠，到荊山去尋找玉石。所以說，從門進入的，不是家珍（本自具足的佛性）。認影迷頭，豈不是大錯！』 有人問：『如何是祖師西來意？』禪師回答：『梁殿（指梁武帝建造的寺廟）不施功，魏邦（指魏國的統治）絕心跡。』 有人問：『如何是道？』禪師回答：『石牛（比喻頑固的習性）頻頻吐出三春的霧氣，木馬（比喻虛幻的現象）嘶叫的聲音充滿道路。』 有人問：『如何才能見到本來面目？』禪師回答：『不用懸掛石鏡，天亮了自然有雞鳴。』 有人問：『宗乘（指禪宗的宗旨）一句，請師父商量。』禪師回答：『黃峰（指黃山）獨自超脫於物外，年年月月寒冷颼颼。』 有人問：『不辨中言（聽不懂話）如何指點開悟？』禪師回答：『劍已經離開了，你才開始刻舟求劍。』 有人問：『如何是衲衣（僧人的衣服）下的事？』禪師回答：『石牛在水上睡覺，東西方向都得到自由。』 有人問：『如何是目前意？』禪師回答：『秋風有韻味，片月沒有固定的方向。』 有人問：『如何是學人（指學佛的人）用心處？』禪師回答：『覺悟之門不關閉，對著月亮不要迷惑。』 有人問：『如何是青霄路？』
【English Translation】 English version: This Chan master initially visited Zen Master Sanfeng, but their encounter didn't lead to enlightenment. Later, hearing of Zen Master Jiashan's widespread reputation, he went to visit him. Zen Master Jiashan asked, 'What is your name?' The master replied, 'Moon Wheel (referring to the master's Dharma name, also symbolizing perfect wisdom).' Zen Master Jiashan drew a circle and said, 'What about this?' The master said, 'Venerable Monk, if you speak like this, many people in other places will not agree.' Zen Master Jiashan said, 'What do you, Zhali (a respectful term for a monk), think?' The master said, 'Have you seen the Moon Wheel?' Zen Master Jiashan said, 'If you say that, many people here will not agree with the views of other places.' The master then wholeheartedly followed Zen Master Jiashan to study. One day, Zen Master Jiashan asked loudly, 'Where are you from?' The master replied, 'From Minzhong.' Zen Master Jiashan said, 'Do you recognize this old monk?' The master said, 'Venerable Monk, do you recognize this student?' Zen Master Jiashan said, 'No. You should first repay the old monk for the straw sandals, and then the old monk will repay you for the price of rice in Luling.' The master said, 'In that case, it means you don't recognize me. Venerable Monk, you haven't even figured out the price of rice in Luling.' Zen Master Jiashan said, 'Truly a lion's (another name for the Buddha) son, skilled at roaring!' He then allowed the master to enter the inner chamber and transmitted the mind seal. The master stayed with Zen Master Jiashan for seven years, and the community invited him to reside at Huangshan. The master ascended the Dharma hall and said, 'The Patriarch (referring to Bodhidharma) came from the West, especially to proclaim this matter, but everyone doesn't understand and seeks externally. It's like going to Chishui to find pearls or going to Jingshan to find jade. Therefore, it is said that what enters through the door is not a family treasure (the inherent Buddha-nature). Recognizing the shadow and mistaking it for the head is a great mistake!' Someone asked, 'What is the meaning of the Patriarch's coming from the West?' The master replied, 'The Liang Palace (referring to the temples built by Emperor Wu of Liang during the Liang Dynasty (502-557)) doesn't apply effort, and the Wei state (referring to the rule of the Wei Dynasty (220-266)) cuts off traces of the mind.' Someone asked, 'What is the Dao?' The master replied, 'The stone ox (a metaphor for stubborn habits) frequently emits the mist of spring, and the wooden horse (a metaphor for illusory phenomena) neighs, filling the road.' Someone asked, 'How can one see the original face?' The master replied, 'No need to hang a stone mirror; when dawn breaks, the rooster will crow naturally.' Someone asked, 'Please discuss the one phrase of the Zen school with the master.' The master replied, 'Huangfeng (referring to Huangshan Mountain) stands alone, detached from the world, cold and desolate year after year.' Someone asked, 'How can one be guided to enlightenment if one doesn't understand the middle words (words that are difficult to understand)?' The master replied, 'The sword has already left; you are only now carving the boat to find it.' Someone asked, 'What is the matter under the kasaya (monk's robe)?' The master replied, 'The stone ox sleeps on the water, free to go east and west.' Someone asked, 'What is the present intention?' The master replied, 'The autumn wind has rhythm, and the partial moon has no fixed direction.' Someone asked, 'Where should the student (referring to a Buddhist practitioner) apply their mind?' The master replied, 'Don't close the door of awakening; don't be deluded by the moon.' Someone asked, 'What is the path to the blue sky?'
師曰。鶴棲云外樹。不倦苦風霜 問過去事如何。師曰。龍叫清潭波瀾自肅 師於後唐同光甲申臘月二十六日示寂。壽七十二。臘五十三。塔于院之西北隅。
洛京韶山寰普禪師
有僧到參。禮拜起立。師曰。大才藏拙戶。僧過一邊立。師曰。喪卻棟樑材 問如何是韶山境。師曰。古今猿鳥叫。翠色薄煙籠。曰如何是境中人。師曰。退後看 僧參。師問。莫是多口白頭諲么。曰不敢。師曰。有多少口。曰通身是。師曰。尋常向甚麼處屙。曰向韶山口裡屙。師曰。有韶山口即得無。韶山口向甚麼處屙。諲無語。師便打 遵布衲訪師。在山下相見。遵問韶山路向甚麼處去。師以手指曰。鳴那青青黯黯處去。遵近前把住曰。久向韶山。莫便是否。師曰。是即是。阇黎有甚麼事。遵曰。擬伸一問。師還答否。師曰。看君不是金牙作。爭解彎弓射尉遲。遵曰。鳳凰直入煙霄去。誰怕林間野雀兒。師曰。當軒畫鼓從君擊。試展家風似老僧。遵曰。一句迥超千聖外。松蘿不與月輪齊。師曰。饒君直出威音外。猶較韶山半月程。遵曰。過在甚麼處。師曰。倜儻之辭。時人知有。遵曰。恁么則。真玉泥中異。不撥萬機塵。師曰。魯般門下徒施巧妙。遵曰。學人即恁么未審師意如何。師曰。玉女夜拋梭。織錦于西舍。遵曰。莫
【現代漢語翻譯】 現代漢語譯本： 師父說：『仙鶴棲息在云外的樹上，不厭倦風霜的侵襲。』有人問：『過去的的事情是怎樣的？』師父說：『龍在清澈的深潭中鳴叫，波濤自然肅靜。』師父在後唐同光甲申年（924年）臘月二十六日圓寂，享年七十二歲，僧臘五十三年。塔建在寺院的西北角。
洛京韶山寰普禪師
有僧人前來參拜，禮拜後站立。師父說：『大才之人往往隱藏自己的才能。』僧人走到一邊站立。師父說：『喪失了棟樑之材。』有人問：『什麼是韶山的境界？』師父說：『自古以來猿猴鳥雀都在鳴叫，翠綠的山色籠罩著淡淡的煙霧。』（僧人）問：『什麼是境界中的人？』師父說：『退後看。』有僧人蔘拜。師父問：『莫非是多嘴的白頭翁嗎？』（僧人）回答：『不敢。』師父說：『有多少張嘴？』（僧人）回答：『渾身上下都是。』師父說：『平時在哪裡拉屎？』（僧人）回答：『在韶山的口裡拉屎。』師父說：『有韶山的口就可以，沒有韶山的口在哪裡拉屎？』（僧人）無話可說，師父就打了他。遵布衲拜訪師父，在山下相見。遵問：『韶山的路往哪裡去？』師父用手指著說：『往那青青暗暗的地方去。』遵走上前抓住師父說：『久仰韶山大名，莫非就是這裡？』師父說：『是就是，你有什麼事？』遵說：『想問一個問題，師父您回答嗎？』師父說：『看你不是金牙做的，怎麼能彎弓射尉遲（唐朝大將）？』遵說：『鳳凰直接飛入雲霄，誰怕林間的野雀？』師父說：『當堂畫鼓任你敲擊，試試展現你的家風給老僧看看。』遵說：『一句話迥然超越千聖之外，松蘿不與月亮相比。』師父說：『即使你直接超出威音王佛之外，還差韶山半個月的路程。』遵說：『錯在哪裡？』師父說：『你那倜儻的言辭，世人都知道。』遵說：『既然這樣，那麼真玉在泥土中也與衆不同，不沾染世俗的塵埃。』師父說：『魯班門下的徒弟只是施展巧妙的技藝。』遵說：『學人就是這樣，不知道師父您的意思如何？』師父說：『玉女夜晚拋梭，在西邊的屋子裡織錦。』遵說：『莫……』
【English Translation】 English version: The Master said, 'Cranes dwell on trees beyond the clouds, tirelessly enduring wind and frost.' Someone asked, 'What about past events?' The Master said, 'When the dragon roars in the clear pool, the waves naturally become still.' The Master passed away on the twenty-sixth day of the twelfth month of the Jia Shen year (924 AD) during the Tongguang era of the Later Tang Dynasty, at the age of seventy-two, with fifty-three years as a monk. His pagoda is located in the northwest corner of the monastery.
Chan Master Huanpu of Shaoshan in Luojing
A monk came to pay respects, bowed, and stood up. The Master said, 'Great talents often conceal their skills.' The monk stepped aside and stood there. The Master said, 'A pillar has been lost.' Someone asked, 'What is the realm of Shaoshan?' The Master said, 'From ancient times, monkeys and birds have been calling, and the emerald green mountains are shrouded in a light mist.' (The monk) asked, 'What are the people within the realm?' The Master said, 'Step back and look.' A monk came to visit. The Master asked, 'Could you be the talkative old man with white hair?' (The monk) replied, 'I dare not.' The Master said, 'How many mouths do you have?' (The monk) replied, 'My whole body is a mouth.' The Master said, 'Where do you usually defecate?' (The monk) replied, 'I defecate in the mouth of Shaoshan.' The Master said, 'Having the mouth of Shaoshan is fine, but if there is no mouth of Shaoshan, where do you defecate?' The monk was speechless, and the Master struck him. Monk Zunbu visited the Master and met him at the foot of the mountain. Zun asked, 'Which way does the road to Shaoshan go?' The Master pointed and said, 'Go towards that green and dim place.' Zun stepped forward and grabbed the Master, saying, 'I have long admired Shaoshan. Is this it?' The Master said, 'It is. What is your business?' Zun said, 'I intend to ask a question. Will the Master answer?' The Master said, 'Seeing that you are not made of golden teeth, how can you bend the bow to shoot Yuchi (a general of the Tang Dynasty)?' Zun said, 'The phoenix flies straight into the clouds, who fears the wild sparrows in the forest?' The Master said, 'Beat the drum in the hall as you please, try to show the old monk your family style.' Zun said, 'A single sentence surpasses all the sages, the pine and ivy are not comparable to the moon.' The Master said, 'Even if you go directly beyond the Buddha Weiyinwang, you are still half a month's journey from Shaoshan.' Zun said, 'Where is the mistake?' The Master said, 'Your unrestrained words are known to the world.' Zun said, 'If that is so, then true jade is different even in the mud, not stained by worldly dust.' The Master said, 'The disciples of Lu Ban (a master craftsman) only display skillful techniques.' Zun said, 'That is how the student is, I do not know what the Master means?' The Master said, 'The jade maiden throws the shuttle at night, weaving brocade in the western house.' Zun said, 'Don't...'
便是和尚家風也無。師曰。耕夫制玉漏。不是行家作。遵曰。此猶是文言。如何是和尚家風。師曰。橫身當宇宙。誰是出頭人。遵無語。師遂同歸山。才人事了。師召近前曰。阇黎有沖天之氣。老僧有入地之謀。阇黎橫吞巨海。老僧揹負須彌。阇黎按劍上來。老僧挜槍相待。向上一路。速道速道。遵曰。明鏡當臺。請師一鑒。師曰。不鑒。遵曰。為甚不鑒。師曰。水淺無魚。徒勞下釣。遵無對。師便打 問如何是一如相。師曰。鷺飛霄漢白。山遠色深青 問是非不到處。還有句也無。師曰。有曰是甚麼句。師曰。一片白雲不露醜。終后。謚無畏禪師。
洪州上藍令超禪師
初住瑞州上藍山。唱夾山之道。學侶俱會。後於洪井創禪苑。還以上藍為名。化道益盛 問如何是上藍本分事。師曰。不從千聖借。豈向萬機求。曰祇如不借不求時如何。師曰。不可拈放汝手裡得么 問鋒前如何辨的。師曰。鋒前不露影。莫向舌頭尋 問如何是無舌人唱歌。師曰。韻震青霄。宮商不犯 問二龍爭珠。誰是得者。師曰。其珠遍地。目睹如泥 問善財見文殊后。為甚卻往南方。師曰。學憑入室。知乃通方。曰為甚麼彌勒卻遣見文殊。師曰。道廣無涯。逢人不盡 至唐昭宗大順庚戌正月初。告眾曰。吾本約住此十年。今化事既
【現代漢語翻譯】 現代漢語譯本： 這不像和尚的家風。 師父說：『耕夫製造玉漏，不是行家所為。』 遵說：『這還是文言，什麼是和尚的家風？』 師父說：『橫身佔據宇宙，誰是出頭之人？』 遵無話可說。 師父於是和他一同歸山。 等到才人事了，師父叫他近前說：『阇黎（梵語，意為弟子）有沖天之氣概，老僧有入地的謀略。 阇黎橫吞巨海，老僧揹負須彌山（佛教中的聖山）。 阇黎按劍上來，老僧挜槍相待。 向上的一條路，快說快說！』 遵說：『明鏡當臺，請師父一鑒。』 師父說：『不鑒。』 遵說：『為什麼不鑒？』 師父說：『水淺無魚，徒勞下釣。』 遵無言以對。 師父便打了他。 有人問：『如何是一如之相？』 師父說：『鷺飛霄漢白，山遠色深青。』 有人問：『是非不到之處，還有語句嗎？』 師父說：『有。』 問：『是什麼語句？』 師父說：『一片白雲不露醜。』 禪師圓寂后，謚號為無畏禪師。
洪州上藍令超禪師
最初住在瑞州上藍山，宣揚夾山（地名）的禪道，學徒們都來聚集。 後來在洪井建立禪苑，仍然以上藍為名。 教化事業更加興盛。 有人問：『如何是上藍的本分事？』 師父說：『不從千聖借，豈向萬機求。』 那人說：『如果是不借不求時，又如何呢？』 師父說：『難道可以放在你手裡嗎？』 有人問：『鋒前如何辨別？』 師父說：『鋒前不露影，莫向舌頭尋。』 有人問：『如何是無舌人唱歌？』 師父說：『韻震青霄，宮商不犯。』 有人問：『二龍爭珠，誰是得者？』 師父說：『其珠遍地，目睹如泥。』 有人問：『善財（《華嚴經》人物）童子拜見文殊（菩薩名）后，為什麼卻往南方去？』 師父說：『學憑入室，知乃通方。』 那人說：『為什麼彌勒（菩薩名）卻派遣他去見文殊？』 師父說：『道廣無涯，逢人不盡。』 到了唐昭宗大順庚戌年（890年）正月初，禪師告訴眾人說：『我本來約定住在這裡十年，現在教化之事已了。』
【English Translation】 English version: This doesn't resemble the demeanor of a monk. The Master said, 'A farmer crafting a jade clepsydra is not the work of an expert.' Zun said, 'This is still literary language; what is the demeanor of a monk?' The Master said, 'Spanning the universe, who is the one to step forward?' Zun was speechless. The Master then returned to the mountain with him. After the affairs were settled, the Master called him closer and said, 'Dhajala (Sanskrit term for disciple) has the spirit to soar to the heavens, and this old monk has the strategy to delve into the earth. Dhajala swallows the vast ocean, and this old monk carries Mount Sumeru (the sacred mountain in Buddhism) on his back. Dhajala comes forward with a sword, and this old monk awaits with a spear. The path upwards, speak quickly, speak quickly!' Zun said, 'A bright mirror stands on the platform; please, Master, take a look.' The Master said, 'I won't look.' Zun said, 'Why won't you look?' The Master said, 'The water is shallow, with no fish; it's futile to cast a line.' Zun had no reply. The Master then struck him. Someone asked, 'What is the aspect of suchness?' The Master said, 'Herons fly white across the sky, mountains are distant, and their colors are deep blue.' Someone asked, 'Where right and wrong do not reach, are there still phrases?' The Master said, 'Yes.' Asked, 'What phrases are they?' The Master said, 'A patch of white cloud does not reveal ugliness.' After the Chan master passed away, he was given the posthumous title of Fearless Chan Master.
Chan Master Lingchao of Shanglan in Hongzhou
Initially, he resided on Mount Shanglan in Ruizhou, propagating the Chan teachings of Jiashan (place name), and students gathered. Later, he founded a Chan monastery in Hongjing, still using the name Shanglan. His teaching activities flourished even more. Someone asked, 'What is the fundamental matter of Shanglan?' The Master said, 'Not borrowed from a thousand sages, why seek it in myriad affairs?' The person said, 'If it's neither borrowed nor sought, what then?' The Master said, 'Can it be placed in your hand?' Someone asked, 'How to discern before the blade?' The Master said, 'Before the blade, do not reveal a shadow; do not seek it on the tongue.' Someone asked, 'What is a tongueless person singing?' The Master said, 'The melody resonates in the blue sky, without violating the musical modes.' Someone asked, 'Two dragons contend for a pearl; who is the winner?' The Master said, 'The pearl is everywhere; seeing it is like seeing mud.' Someone asked, 'After Sudhana (character in the Avatamsaka Sutra) saw Manjusri (Bodhisattva name), why did he go south?' The Master said, 'Learning relies on entering the room, knowledge relies on understanding all directions.' The person said, 'Why did Maitreya (Bodhisattva name) send him to see Manjusri?' The Master said, 'The Way is vast and boundless; one cannot meet everyone.' In the first month of the Gengxu year (890 AD) of the Dashun era of Emperor Zhaozong of the Tang Dynasty, the Chan master told the assembly, 'I originally planned to stay here for ten years, but now the work of teaching is complete.'
畢。當即行矣。齋畢聲鐘。端坐長往。謚元真禪師。塔曰本空。
鄆州四禪禪師
僧問。古人有請不背。今請和尚入井還去也無。師曰。深深無別源。飲者消諸患 問如何是和尚家風。師曰。會得底人意。須知月色寒 問諸佛未出世時如何。師曰。王宮絕訊息。曰出世后如何。師曰。榮枯各不同。
太原海湖禪師
因有人請灌頂三藏供養。敷坐訖。師乃就彼位坐。時有云涉座主。問曰。和尚甚麼年行道。師曰。座主近前來。涉近前。師曰。祇如憍陳如。是甚麼年行道。涉茫然。師喝曰。這尿床鬼 問和尚院內人何太少。定水院人何太多。師曰。草深多野鹿。巖高獬豸稀 問如何是無問而自答。師曰。松韻琴聲響。
嘉州白水禪師
僧問。如何是西來意。師曰。四溟無窟宅。一滴潤乾坤 問曹溪一路合譚何事。師曰。澗松千載鶴來聚。月中香桂鳳凰歸 問如何是此經。師曰。拋梭石女遼空響。海底泥牛夜叫頻。
鳳翔府天蓋山幽禪師
僧問。如何是天蓋水。師曰。四海滂沲。不犯涓滴 問學人擬看經時如何。師曰。既是大商。何求小利 問對境不動時如何。師曰。邊方雖有令。不是太平年。
清平遵禪師法嗣
蘄州三角山令圭禪師
初參清平。平
【現代漢語翻譯】 畢。當即舉行葬禮。齋戒完畢，鐘聲響起。端坐而逝。謚號為元真禪師。塔名為本空。
鄆州四禪禪師
僧人問：『古人有請必應，現在請和尚您入井，還會出來嗎？』禪師說：『深深的井中沒有別的源頭，飲用井水的人可以消除各種疾病。』 問：『什麼是和尚您的家風？』 禪師說：『領會其中道理的人，自然知道月色的寒冷。』 問：『諸佛未出世時是什麼樣的？』 禪師說：『王宮裡沒有任何訊息。』 問：『出世后又是什麼樣的？』 禪師說：『榮盛和枯萎各有不同。』
太原海湖禪師
因為有人請灌頂三藏（精通經、律、論三藏的法師）接受供養，鋪設好座位后，禪師就坐在那個位置上。當時有位云涉座主（精通佛經的僧人）問：『和尚您是什麼時候開始修道的？』 禪師說：『座主你靠近前來。』 云涉靠近后，禪師說：『比如憍陳如（佛陀最早的五位弟子之一），是什麼時候開始修道的？』 云涉茫然不知所措。禪師呵斥道：『你這個尿床鬼！』 問：『和尚您的寺院裡人為什麼這麼少，而定水寺的人為什麼那麼多？』 禪師說：『草深的地方野鹿多，巖石高的地方獬豸（一種傳說中的神獸）稀少。』 問：『什麼是無問而自答？』 禪師說：『松樹的韻律如同琴聲響亮。』
嘉州白水禪師
僧人問：『什麼是西來意（達摩祖師從西方來到中國的目的）？』 禪師說：『四海沒有固定的住所，一滴水就能滋潤整個乾坤。』 問：『曹溪（六祖慧能弘法的地方）一路應該談論什麼？』 禪師說：『澗邊的松樹千年以來吸引仙鶴聚集，月中的香桂引來鳳凰歸巢。』 問：『什麼是此經？』 禪師說：『拋梭的石女在空曠的天空中發出響聲，海底的泥牛在夜晚頻繁地叫喚。』
鳳翔府天蓋山幽禪師
僧人問：『什麼是天蓋水？』 禪師說：『四海的水浩瀚無邊，卻不侵犯一絲一滴。』 問：『學人想要看經時應該如何？』 禪師說：『既然是大商人，為何還要追求小小的利益？』 問：『面對外境而不動心時應該如何？』 禪師說：『邊境雖然有命令，但不是太平的年份。』
清平遵禪師的法嗣
蘄州三角山令圭禪師
最初參拜清平禪師。
【English Translation】 The funeral was held immediately. After the vegetarian meal, the bell rang. He passed away peacefully in a seated posture. He was posthumously named Zen Master Yuanzhen. His stupa was named Benkong (Original Emptiness).
Zen Master Sichen of Yunzhou
A monk asked, 'The ancients always answered when asked. Now, if we invite the Master to enter the well, will you come out?' The Master said, 'Deep in the well, there is no other source. Those who drink from it will have all their ailments cured.' Asked, 'What is the family style of the Master?' The Master said, 'Those who understand will know the coldness of the moonlight.' Asked, 'What were the Buddhas like before they appeared in the world?' The Master said, 'There is no news from the royal palace.' Asked, 'What are they like after they appear in the world?' The Master said, 'Glory and decay are different.'
Zen Master Haihu of Taiyuan
Because someone invited the Tripitaka Master Guanding (a master of the three baskets of scriptures, Vinaya, and Abhidharma) for offerings, after the seat was arranged, the Master sat in that position. At that time, the Venerable Yun She asked, 'In what year did the Master begin practicing the Way?' The Master said, 'Venerable, come closer.' She came closer. The Master said, 'For example, Ajnata Kaundinya (one of the first five disciples of the Buddha), in what year did he begin practicing the Way?' She was at a loss. The Master scolded, 'You bed-wetting ghost!' Asked, 'Why are there so few people in the Master's monastery, and so many people in the Ding Shui Monastery?' The Master said, 'Where the grass is deep, there are many wild deer; where the rocks are high, the Xie Zhi (a mythical beast) are rare.' Asked, 'What is answering without being asked?' The Master said, 'The rhythm of the pine trees sounds like a zither.'
Zen Master Baishui of Jia Zhou
A monk asked, 'What is the meaning of the Westward Journey (Bodhidharma's purpose in coming to China)?' The Master said, 'The four seas have no fixed abode; a single drop can moisten the entire universe.' Asked, 'What should be discussed on the road to Cao Xi (the place where the Sixth Patriarch Huineng taught)?' The Master said, 'For thousands of years, cranes gather by the stream-side pines; fragrant cassia in the moon attracts phoenixes to return.' Asked, 'What is this scripture?' The Master said, 'The stone woman throwing a shuttle echoes in the empty sky; the mud ox at the bottom of the sea cries frequently at night.'
Zen Master You of Tiangai Mountain in Fengxiang Prefecture
A monk asked, 'What is Tiangai water?' The Master said, 'The water of the four seas is vast and boundless, yet it does not infringe upon a single drop.' Asked, 'What should a student do when they want to read the scriptures?' The Master said, 'Since you are a great merchant, why seek small profits?' Asked, 'What should one do when unmoved by external circumstances?' The Master said, 'Although there are orders in the borderlands, it is not a year of peace.'
Successor of Zen Master Zun of Qingping
Zen Master Linggui of Sanjiao Mountain in Qizhou
He initially visited Zen Master Qingping.
問。來作么。師曰。來禮拜。平曰禮拜阿誰。師曰。特來禮拜和尚。平咄曰。這鈍根阿師。師乃禮拜。平以手斫師頸一下。從此領旨 住后。僧問。如何是佛。師曰。明日來。向汝道如今道不得。
投子同禪師法嗣
投子感溫禪師
僧問。師登寶座。接示何人。師曰。如月赴千溪。曰恁么則滿地不虧也。師曰。莫恁么道 問父不投為甚麼卻投子。師曰。豈是別人屋裡事。曰父與子還屬功也無。師曰。不屬。曰不屬功底如何。師曰。父子各自脫。曰為甚麼如此。師曰。汝與我會 師遊山見蟬蛻。侍者問曰。殼在這裡。蟬向甚麼處去也。師拈殼。就耳畔搖三五下。作蟬聲。侍者於是開悟。
福州牛頭微禪師
上堂。三世諸佛。用一點伎倆不得。天下老師口似匾擔。諸人作么生。大不容易除。非知有餘莫能知 問如何是和尚家風。師曰。山畬脫粟飯。野菜澹黃齏。曰忽遇上客來又作么生。師曰。吃即從君。吃不吃任東西 問不問驪龍頷下珠。如何識得家中寶。師曰。忙中爭得作閑人。
西川青城香山登照禪師
僧問。諸佛有難。向火𦦨里藏身。未審。衲僧有難。向甚麼處藏身。師曰。水精甕里著波斯 問如何是初生月。師曰。太半人不見。
陜府天福禪師
僧問。
【現代漢語翻譯】 問：你來這裡做什麼？ 師（禪師）說：來禮拜。 平（禪者）問：禮拜誰？ 師說：特地來禮拜和尚（住持）。 平呵斥道：這遲鈍的阿師（和尚）！ 師於是禮拜。 平用手砍了師的脖子一下，師從此領悟了禪旨。
住持后，有僧人問：如何是佛？ 師說：明日再來，我告訴你，現在說不得。
投子同禪師法嗣
投子感溫禪師
僧人問：師父您登上寶座，要接引開示什麼人？ 師說：如月亮映照在千條溪流中。 僧人說：這樣說來，豈不是到處都有月亮，而月亮本身並沒有虧損嗎？ 師說：不要這樣說。 問：父親不投靠，為什麼卻投靠兒子？ 師說：這難道是別人家裡的事嗎？ 問：父親和兒子之間，還存在功用關係嗎？ 師說：不存在。 問：不存在功用關係，那又是怎樣的呢？ 師說：父子各自解脫。 問：為什麼會這樣？ 師說：你與我會意。 師遊山時，看見蟬蛻。 侍者問：蟬殼在這裡，蟬到哪裡去了？ 師拿起蟬殼，在耳邊搖晃三五下，發出蟬鳴的聲音。 侍者因此開悟。
福州牛頭微禪師
上堂說法：三世諸佛（過去、現在、未來一切諸佛），用一點伎倆也不行。 天下老師的嘴巴像扁擔一樣（指說教無用）。 你們諸位怎麼做？ 大不容易去除，除非知有餘才能知曉。 問：如何是和尚的家風？ 師說：山裡自種的糙米飯，野菜清淡的醃菜。 問：忽然遇到貴客來，又怎麼辦呢？ 師說：吃就隨你吃，不吃也任你。 問：不問驪龍（黑龍）頷下的寶珠，如何才能認識到自家的寶藏？ 師說：忙碌之中怎能爭得做個閑人。
西川青城香山登照禪師
僧人問：諸佛有難，向火坑裡藏身。 請問，衲僧（出家人）有難，向什麼地方藏身？ 師說：在水晶甕里放波斯貓。 問：如何是初生的月亮？ 師說：大半人看不見。
陜府天福禪師
僧人問：
【English Translation】 Question: What are you here for? The Master (Zen master) said: To pay respects. Ping (Zen practitioner) asked: To whom are you paying respects? The Master said: Specifically to pay respects to the Abbot (head monk). Ping scolded: This dull-witted Ajari (monk)! The Master then paid respects. Ping struck the Master's neck once with his hand, and from this the Master understood the Zen message.
After becoming Abbot, a monk asked: What is Buddha? The Master said: Come back tomorrow, and I will tell you; I cannot say it now.
Dharma heir of Zen Master Touzi Tong
Zen Master Touzi Ganwen
A monk asked: When the Master ascends the precious seat, whom does he receive and instruct? The Master said: Like the moon reflecting in a thousand streams. The monk said: In that case, isn't the moon everywhere, without diminishing itself? The Master said: Don't say it like that. Question: Why rely on the son instead of the father? The Master said: Is this someone else's household matter? Question: Is there still a functional relationship between father and son? The Master said: There is not. Question: What is it like when there is no functional relationship? The Master said: Father and son are each liberated. Question: Why is it like this? The Master said: You and I understand each other. The Master was traveling in the mountains and saw a cicada shell. The attendant asked: The shell is here, where has the cicada gone? The Master picked up the shell and shook it three or five times near his ear, making the sound of a cicada. The attendant was thus enlightened.
Zen Master Niutou Wei of Fuzhou
Ascending the Dharma hall: All Buddhas of the three times (past, present, and future) cannot use even a little trick. The mouths of all the teachers in the world are like carrying poles (meaning their teachings are useless). What are you all doing? It is very difficult to remove, unless one knows the surplus, one cannot know. Question: What is the family style of the Abbot? The Master said: Coarse rice grown in the mountains, and pickled vegetables with a light yellow brine. Question: What if a distinguished guest suddenly arrives? The Master said: Eat if you want to eat, don't eat if you don't want to. Question: Without asking for the pearl under the chin of the Li Long (black dragon), how can one recognize the treasure in one's own home? The Master said: How can one strive to be an idle person in the midst of busyness.
Zen Master Dengzhao of Xiangshan Mountain, Qingcheng, Xichuan
A monk asked: When the Buddhas have difficulties, they hide in the fire pit. May I ask, when the nāsas (monks) have difficulties, where do they hide? The Master said: Put a Persian cat in a crystal urn. Question: What is the newly born moon? The Master said: Most people cannot see it.
Zen Master Tianfu of Shan Prefecture
A monk asked:
如何是佛法大意。師曰。黃河無滴水。華岳總平沈。
興元府中梁山遵古禪師
僧問。空劫無人能問法。即今有問法何安。師曰。大悲菩薩甕里坐 問如何是祖師西來意。師曰。道士擔漏卮。
襄州谷隱禪師
僧問。如何是不觸白雲機。師曰。鶴帶鴉顏。浮生不棄。
安州九嵕山禪師
僧問。遠聞九嵕。及乎到來。祇見一嵕。師曰。阇黎祇見一嵕不見九嵕。曰如何是九嵕。師曰。水急浪花粗。
幽州盤山二世禪師
僧問。如何出得三界。師曰。在里頭來多少時耶。曰如何出得。師曰。青山不礙白雲飛。 問承教有言如化人。煩惱如石女兒。此理如何。師曰。阇黎直如石女兒去。
九嵕敬慧禪師
僧問。解脫深坑。如何過得。師曰。不求過。曰如何過得。師曰。求過亦非。
東京觀音院巖俊禪師
邢臺廉氏子。初參祖席。遍歷衡廬岷蜀。嘗經鳳林深谷。欻睹珍寶發現。同侶相顧。意將取之。師曰。古人鋤金若瓦礫。況吾輩豈可戀此。言訖捨去 謁投子。子問。昨夜宿何處。師曰。不動道場。子曰。既言不動。曷由至此。師曰。至此豈是動耶。子曰。元來宿不著處。尋住觀音。眾常數百。周高祖世宗二帝。潛隱時。每登方丈。必施禮。及即位
【現代漢語翻譯】 如何是佛法大意？（如何是佛法的精髓？）師曰：黃河無滴水，華岳總平沈。（禪師說：黃河裡沒有一滴水，華山也完全崩塌沉沒。）
興元府中梁山遵古禪師
僧問：空劫無人能問法，即今有問法何安？（僧人問：在空劫時期沒有人能夠提問佛法，現在有人提問佛法，又該如何安立呢？）師曰：大悲菩薩甕里坐。（禪師說：大悲菩薩坐在甕里。）問：如何是祖師西來意？（如何是禪宗祖師從西方傳來的真意？）師曰：道士擔漏卮。（禪師說：道士挑著漏水的酒杯。）
襄州谷隱禪師
僧問：如何是不觸白雲機？（如何才能不觸及白雲的機鋒？）師曰：鶴帶鴉顏，浮生不棄。（禪師說：鶴帶著烏鴉的容顏，即使是虛浮的人生也不拋棄。）
安州九嵕山禪師
僧問：遠聞九嵕，及乎到來，祇見一嵕。（僧人問：遠遠地聽說有九嵕山，等到來到這裡，卻只看到一座山峰。）師曰：阇黎祇見一嵕不見九嵕。（禪師說：你只看到一座山峰，沒有看到九嵕山。）曰：如何是九嵕？（僧人問：如何是九嵕山？）師曰：水急浪花粗。（禪師說：水流湍急，浪花粗大。）
幽州盤山二世禪師
僧問：如何出得三界？（如何才能脫離三界輪迴？）師曰：在里頭來多少時耶？（禪師說：你身處其中有多久了？）曰：如何出得？（僧人問：如何才能脫離？）師曰：青山不礙白雲飛。（禪師說：青山不妨礙白雲的飛翔。）問：承教有言如化人，煩惱如石女兒，此理如何？（聽聞教導說，一切如幻化的人，煩惱如石女兒，這個道理是怎樣的？）師曰：阇黎直如石女兒去。（禪師說：你就直接像石女兒一樣吧。）
九嵕敬慧禪師
僧問：解脫深坑，如何過得？（如何才能度過解脫的深坑？）師曰：不求過。（禪師說：不要想著度過。）曰：如何過得？（僧人問：如何才能度過？）師曰：求過亦非。（禪師說：想著度過也是錯誤的。）
東京觀音院巖俊禪師
邢臺廉氏子，初參祖席，遍歷衡廬岷蜀，嘗經鳳林深谷，欻睹珍寶發現，同侶相顧，意將取之。（邢臺廉氏子，最初參拜禪宗祖師，遊歷了衡山、廬山、岷山、蜀地，曾經經過鳳林深谷，忽然看到珍寶顯現，同伴們互相看著，想要拿取它。）師曰：古人鋤金若瓦礫，況吾輩豈可戀此。（禪師說：古人視黃金如瓦礫，何況我們這些人怎麼可以貪戀它呢？）言訖捨去。（說完就離開了。）謁投子。（去拜訪投子禪師。）子問：昨夜宿何處？（投子禪師問：昨晚在哪裡住宿？）師曰：不動道場。（禪師說：不動道場。）子曰：既言不動，曷由至此？（投子禪師說：既然說不動，怎麼會來到這裡？）師曰：至此豈是動耶？（禪師說：來到這裡難道就是動嗎？）子曰：元來宿不著處。（投子禪師說：原來是住在無所住的地方。）尋住觀音，眾常數百。（後來住在觀音院，僧眾常常有數百人。）周高祖（周高祖郭威，904-954）世宗（周世宗柴榮，921-959）二帝，潛隱時，每登方丈，必施禮。（周高祖和周世宗兩位皇帝，在潛伏隱匿的時候，每次登上觀音院的方丈室，必定行禮。）及即位（等到他們即位之後）
【English Translation】 What is the essence of the Buddha-dharma? The master said: 'The Yellow River has no drop of water, Mount Hua (a famous mountain in China) is completely leveled and submerged.'
Chan Master Zungu of Liangshan in Xingyuan Prefecture
A monk asked: 'In the empty kalpa (an extremely long period of time in Buddhist cosmology), no one could ask about the Dharma. Now that someone is asking about the Dharma, how should it be established?' The master said: 'Mahakaruna Bodhisattva (the Bodhisattva of Great Compassion) sits in a jar.' Asked: 'What is the meaning of the Patriarch's (Bodhidharma) coming from the West?' The master said: 'A Taoist carries a leaking wine cup.'
Chan Master Guyin of Xiangzhou
A monk asked: 'What is the mechanism that does not touch the white clouds?' The master said: 'A crane wears a crow's face, not abandoning fleeting life.'
Chan Master of Jiuzong Mountain in Anzhou
A monk asked: 'I heard of Jiuzong Mountain from afar, but upon arriving, I only see one peak.' The master said: 'You only see one peak, not Jiuzong Mountain.' The monk asked: 'What is Jiuzong Mountain?' The master said: 'The water is rapid, and the waves are rough.'
Second Generation Chan Master of Panshan in Youzhou
A monk asked: 'How can one escape the Three Realms (desire realm, form realm, and formless realm)?' The master said: 'How long have you been inside?' The monk asked: 'How can one escape?' The master said: 'Green mountains do not obstruct white clouds from flying.' Asked: 'The teachings say that everything is like a phantom person, and afflictions are like a stone daughter. What is the meaning of this?' The master said: 'You should just be like a stone daughter.'
Chan Master Jinghui of Jiuzong Mountain
A monk asked: 'How can one cross the deep pit of liberation?' The master said: 'Do not seek to cross.' The monk asked: 'How can one cross?' The master said: 'Seeking to cross is also wrong.'
Chan Master Yan Jun of Guanyin Monastery in Tokyo
A man from the Lian family of Xingtai, initially visited the ancestral seat, traveled through Heng (mountain), Lu (mountain), Min (river), and Shu (region), once passed through Fenglin Deep Valley, and suddenly saw treasures discovered. His companions looked at each other, intending to take them. The master said: 'The ancients treated gold like rubble, how can we be attached to this?' After saying this, he left. He visited Touzi (a Chan master). Touzi asked: 'Where did you stay last night?' The master said: 'The immovable Bodhimanda (a place of enlightenment).' Touzi said: 'Since you say it is immovable, how did you get here?' The master said: 'Is coming here movement?' Touzi said: 'Originally, you dwell in a place where there is no dwelling.' Later, he lived in Guanyin Monastery, where there were often hundreds of monks. Emperor Gaozu (Guo Wei, 904-954) and Emperor Shizong (Chai Rong, 921-959) of the Zhou Dynasty, when they were in hiding, would always pay their respects when they ascended to the abbot's room. And after they ascended the throne
。特賜紫衣。署凈戒大師。宋太祖乾德丙寅春示寂。垂誡門人訖。怡顏合掌而逝。壽八十五。臘六十五。塔于東郊豐臺。
濠州思明禪師
在眾時。僧問。如何是上座沙彌章行。師曰。諾 問如何是清凈法身。師曰。屎里蛆兒。頭出頭沒。
鳳翔府招福禪師
僧問。東牙烏牙皆出隊。和尚為甚麼不出隊。師曰。住持各不同。阇黎爭得怪。
五燈全書卷第十一 卍新續藏第 81 冊 No. 1571 五燈全書(第1卷-第33卷)
五燈全書卷第十二
京都聖感禪寺住持(臣)僧 (超永) 編輯
京都古華嚴寺住持(臣)僧 (超揆) 較閱 進呈
青原下六世
大光誨禪師法嗣
潭州谷山有緣禪師
僧問。竛竮之子。如何得歸向。師曰。會人路不通。曰恁么則無奉重處也。師曰。我道你缽盂落地拈不起 問一撥便轉時如何。師曰。野馬走時鞭轡斷。石人撫掌笑呵呵。
潭州龍興禪師
僧問。一撥便轉時如何。師曰。根不利。 問得坐披衣時如何。師曰。不端嚴。曰為甚麼不端嚴。師曰。不從修證得 問如何是道中人。師曰。終日寂攢眉 問文不加點時如何。師曰。無目童兒不出戶 問賓主未分時如何。師曰。雙陸
【現代漢語翻譯】 特賜予他紫衣袈裟，並任命為凈戒大師。宋太祖乾德丙寅年（966年）春天圓寂。他向門人做了最後的教誨后，面帶笑容，合掌而逝，享年八十五歲，僧臘六十五年。他的舍利塔建在東郊的豐臺。
濠州思明禪師
在寺院大眾中時，有僧人問：『什麼是上座沙彌章行？』 禪師回答：『諾。』 有人問：『什麼是清凈法身？』 禪師回答：『糞坑裡的蛆蟲，頭出頭沒。』
鳳翔府招福禪師
有僧人問：『東牙烏牙都出隊了，和尚為什麼不出隊？』 禪師回答：『住持各有不同，你這阇黎（梵語，意為弟子）爭什麼怪？』
五燈全書卷第十一 卍新續藏第 81 冊 No. 1571 五燈全書(第1卷-第33卷)
五燈全書卷第十二
京都聖感禪寺住持(臣)僧 (超永) 編輯
京都古華嚴寺住持(臣)僧 (超揆) 較閱 進呈
青原下六世
大光誨禪師法嗣
潭州谷山有緣禪師
有僧人問：『不成材的孩子，如何才能歸向正道？』 禪師回答：『會的人路走不通。』 僧人說：『這樣說來就沒有尊敬推崇的地方了。』 禪師說：『我說你缽盂掉在地上都撿不起來。』 有人問：『一撥便轉時如何？』 禪師說：『野馬奔跑時韁繩斷裂，石人撫掌呵呵笑。』
潭州龍興禪師
有僧人問：『一撥便轉時如何？』 禪師回答：『根基不牢。』 僧人問：『得到座位，披上袈裟時如何？』 禪師回答：『不端莊。』 僧人說：『為什麼不端莊？』 禪師說：『不是從修行證悟得來的。』 僧人問：『如何是道中人？』 禪師回答：『終日寂寞皺著眉頭。』 僧人問：『文章不加標點時如何？』 禪師回答：『沒有眼睛的童子不出門。』 僧人問：『賓主未分時如何？』 禪師回答：『雙陸（一種棋類遊戲）。』
【English Translation】 He was specially granted a purple robe and appointed as Master Jingjie (Pure Precepts). He passed away in the spring of the Bingyin year of the Qiande reign of Emperor Taizu of the Song Dynasty (966 AD). After giving his final instructions to his disciples, he passed away with a smile and his palms together, at the age of eighty-five, with sixty-five years of monastic life. His stupa was built in Fengtai in the eastern suburbs.
Chan Master Siming of Haozhou
Once, while among the assembly, a monk asked, 'What is the conduct of the senior Shami (Sanskrit term for novice monk) Zhang?' The Master said, 'Yes.' Someone asked, 'What is the pure Dharma body?' The Master said, 'Maggots in the dung, heads emerging and disappearing.'
Chan Master Zhaofu of Fengxiang Prefecture
A monk asked, 'Both the Eastern and Western teams have gone out, why doesn't the Master go out?' The Master said, 'The abbots are different, why do you, a Shramana (Sanskrit term for disciple), find it strange?'
Complete Book of the Five Lamps, Volume 11 卍 New Continued Collection, Volume 81, No. 1571, Complete Book of the Five Lamps (Volumes 1-33)
Complete Book of the Five Lamps, Volume 12
Compiled by (Minister) Monk Chaoyong, Abbot of the Shenggan Chan Temple in Kyoto
Compared, read, and presented by (Minister) Monk Chaokui, Abbot of the Gu Huayan Temple in Kyoto
Sixth Generation under Qingyuan
Dharma Successor of Chan Master Daguang Hui
Chan Master Youyuan of Gushan in Tanzhou
A monk asked, 'How can an unworthy child return to the right path?' The Master said, 'Those who know the way cannot pass.' The monk said, 'In that case, there is nothing to respect and admire.' The Master said, 'I say you can't even pick up your bowl when it falls to the ground.' Someone asked, 'What about when one turn leads to another?' The Master said, 'When a wild horse runs, the reins break, and the stone man claps his hands and laughs heartily.'
Chan Master Longxing of Tanzhou
A monk asked, 'What about when one turn leads to another?' The Master said, 'The roots are not strong.' The monk asked, 'What about when one gets a seat and puts on the robe?' The Master said, 'Not dignified.' The monk said, 'Why not dignified?' The Master said, 'It is not obtained through cultivation and realization.' The monk asked, 'What is a person on the path?' The Master said, 'All day long, lonely and frowning.' The monk asked, 'What about when there are no punctuation marks in the text?' The Master said, 'A child without eyes does not go out.' The monk asked, 'What about when the guest and host are not distinguished?' The Master said, 'Backgammon (a type of board game).'
盤中不喝彩。曰分后如何。師曰。骰子未曾拋。
潭州伏龍山第一世禪師
僧問。攪長河為酥酪。變大地作黃金時如何。師曰。臂長衫袖短 問隨緣認得時如何。師曰。雪內牡丹花 問如何是祖師西來意。師曰。你得恁么不識痛癢。
京兆白雲善藏禪師
僧問。如何是和尚深深處。師曰。矮子渡深溪 問赤腳時如何。師曰。何不脫卻 問如何是法法不生。師曰。萬類千差。曰如何是法法不滅。師曰。縱橫滿目。
伏龍山第二世禪師
僧問。隨緣認得時如何。師曰。汝道。興國門樓高多少 問子不譚父德時如何。師曰。阇黎且低聲。
陜府龍峻山禪師
僧問。如何是不知善惡底人。師曰。千聖近不得。曰此人還知有向上事也無。師曰不知。曰為甚麼不知。師曰。不識善惡。說甚麼向上事。曰畢竟如何。師曰。不見道犴𤞞 問如何是佛向上人。師曰。不帶容 問凡有展拓。盡落今時不展拓時。如何。師曰。不展不展。曰畢竟如何。師曰。不拓不拓。
伏龍山第三世禪師
僧問。行盡千山路。元機事若何。師曰。鳥道不曾棲 問既是師。為甚卻無位次。師曰。古今排不出。三際豈能安。曰恁么則某甲隨手去也。師曰。春風吹柳絮。往復幾時休 問如何是真際
。師曰。曠劫無異。不存階級。
九峰䖍禪師法嗣
新羅國清院禪師
僧問。奔馬爭毬。誰是得者。師曰。誰是不得者。曰恁么則不在爭也。師曰。直得不爭。亦有過在。曰如何免得此過。師曰。要且不曾失。曰不失處如何鍛鍊。師曰。兩手捧不起。
洪州泐潭神黨禪師
僧問。四威儀中如何辨主。師曰。正遇寶峰不脫鞋 問如何是佛法大意。師曰。虛空駕鐵船。岳頂浪滔天。
袁州南源行修慧觀禪師(亦曰光睦)
僧問。如何是南源境。師曰。幾處峰巒猿鳥叫。一帶平川遊子迷 問如何是南源深深處。師曰。眾人皆見。曰恁么則淺也。師曰。也是兩頭搖 問有口談不得。無心未見伊時如何。師曰。古洞有龍吟不出。巖前木馬喊無形。
南昌泐潭明禪師
一日下到客位。眾請師歸方丈。師曰。道得即去。時牟和尚對曰。大眾請師。乃上法堂 僧問。非思量處。識情難測時如何。師曰。我不欲違古人。曰不違古人意作么生。師曰。也合消得汝三拜 問碓搗磨磨不得忘卻。此意如何。師曰。虎口裡活雀兒 問定慧不生時如何。師曰。鐵牛草上臥。昏昏不舉頭 問如何是道者。師曰。毛𣯶𣯶地。曰如何是道者家風。師曰。佛殿前逢尊者 問如何是和尚終日事。師曰
【現代漢語翻譯】 現代漢語譯本： 師父說：『久遠劫來並無差別，不存在階級之分。』 九峰䖍禪師的法嗣 新羅國清院禪師 有僧人問：『奔跑的馬爭奪球，誰是得勝者？』師父說：『誰是沒有得勝者？』僧人說：『如此說來，那就不在於爭奪了。』師父說：『即使達到不爭，也還是有過失存在。』僧人說：『如何才能免除這個過失？』師父說：『本來就不曾失去。』僧人說：『不失去的地方如何鍛鍊？』師父說：『兩手捧不起來。』 洪州泐潭神黨禪師 有僧人問：『在四威儀（行、住、坐、臥）中如何辨別主宰？』師父說：『正遇到寶峰也不脫鞋。』問：『如何是佛法的大意？』師父說：『虛空駕鐵船，山嶽頂上浪滔天。』 袁州南源行修慧觀禪師（也叫光睦） 有僧人問：『如何是南源的境界？』師父說：『幾處峰巒猿猴鳥雀叫，一帶平川遊子迷路。』問：『如何是南源最深的地方？』師父說：『眾人都看得見。』僧人說：『如此說來，那就很淺顯了。』師父說：『這也是兩頭搖擺不定。』問：『有口卻談論不得，無心也未曾見到它時，該如何是好？』師父說：『古老的洞穴有龍在吟叫卻不出來，巖石前的木馬嘶喊卻沒有形跡。』 南昌泐潭明禪師 有一天，師父下到客位。眾人請師父回到方丈。師父說：『說得出來就回去。』當時牟和尚回答說：『大眾請師父。』於是師父登上法堂。有僧人問：『在非思量之處，識情難以測度時，該如何是好？』師父說：『我不願違背古人。』僧人說：『不違背古人的意思該怎麼做？』師父說：『也應該消受得起你三次拜。』問：『碓搗磨磨不得忘卻，此意如何？』師父說：『虎口裡活雀兒。』問：『定慧不生時如何？』師父說：『鐵牛草上臥，昏昏不舉頭。』問：『如何是道者？』師父說：『毛茸茸地。』問：『如何是道者的家風？』師父說：『佛殿前逢尊者。』問：『如何是和尚終日所做的事？』師父說：
【English Translation】 English version: The master said, 'For countless kalpas (aeons) there is no difference, no existence of hierarchy.' Dharma successor of Zen Master Jiufeng Qian Zen Master of Qingyuan Temple in Silla (ancient Korean kingdom) A monk asked, 'Horses race to compete for the ball, who is the winner?' The master said, 'Who is the non-winner?' The monk said, 'If so, then it is not about competition.' The master said, 'Even achieving non-competition, there is still fault.' The monk said, 'How to avoid this fault?' The master said, 'It was never lost in the first place.' The monk said, 'How to cultivate where there is no loss?' The master said, 'Cannot be lifted with both hands.' Zen Master Shendang of Letan Temple in Hongzhou A monk asked, 'How to discern the master within the four dignities (walking, standing, sitting, lying)?' The master said, 'Right when encountering Treasure Peak, do not take off your shoes.' Asked, 'What is the great meaning of the Buddha-dharma?' The master said, 'A steel ship sails in the void, waves surge to the sky on the mountain peak.' Zen Master Xingxiu Huiguan of Nanyuan in Yuanzhou (also called Guangmu) A monk asked, 'What is the realm of Nanyuan?' The master said, 'Several peaks and valleys where monkeys and birds call, a stretch of plains where travelers get lost.' Asked, 'What is the deepest place in Nanyuan?' The master said, 'Everyone sees it.' The monk said, 'If so, then it is shallow.' The master said, 'That is also wavering between two extremes.' Asked, 'When there is a mouth but cannot speak, and no mind has seen it, what then?' The master said, 'An ancient cave has a dragon's roar that does not come out, a wooden horse in front of the cliff neighs without form.' Zen Master Ming of Letan Temple in Nanchang One day, the master went down to the guest seat. The assembly requested the master to return to his abbot's quarters. The master said, 'If you can speak it, I will go back.' At that time, Monk Mou replied, 'The assembly invites the master.' Thereupon, the master ascended the Dharma hall. A monk asked, 'When the place is beyond thinking, and the discriminating mind is difficult to fathom, what then?' The master said, 'I do not wish to go against the ancients.' The monk said, 'What does it mean to not go against the ancients?' The master said, 'It is also fitting for you to receive three bows.' Asked, 'The pestle pounds, the mill grinds, but cannot forget, what is the meaning of this?' The master said, 'A live sparrow in the tiger's mouth.' Asked, 'When samadhi (定) and prajna (慧) do not arise, what then?' The master said, 'An iron ox lies on the grass, drowsy and does not raise its head.' Asked, 'What is a follower of the Way?' The master said, 'Fuzzy and hairy.' Asked, 'What is the family style of a follower of the Way?' The master said, 'Meeting a venerable one in front of the Buddha hall.' Asked, 'What is the abbot doing all day long?' The master said:
。缽盂里無折箸。曰如何是沙門日用事。師曰。轟轟不借萬人機。
吉州稽山禪師
僧問。如何是祖師西來意。師曰。杉樹子 問文殊以何為師。師曰。風箏有韻真堪聽。聽得由來曲不成。
泐潭延茂禪師
僧問。如何是古佛心。師曰。終不道土木瓦礫是 問日落西山去。林中事若何。師曰。庭前花盛發。室內不知春 問如何是閉門造車。師曰。失卻斑貓兒。曰如何是出門合轍。師曰。坐地到長安 問如何是和尚正主。師曰。畫鼓連槌響。耳畔不聞聲。
洪州鳳棲同安院常察禪師
僧問。如何是鳳棲家風。師曰。鳳棲無家風。曰既是鳳棲。為甚麼無家風。師曰。不迎賓。不待客。曰恁么則四海蔘尋。當爲何事。師曰。盤饤自有旁人施 問如何是鳳棲境。師曰。千峰連岳秀。萬嶂不知春。曰如何是境中人。師曰。孤巖倚石坐。不下白雲心 問祖意教意。是同是別。師曰。鐵狗吠石牛。幻人看月色 問如何是披毛戴角底人。師曰。蓑衣箬笠賣黃金。幾個相逢不解喚 問學人未曉時機。乞師指示。師曰。參差松竹煙籠薄。重疊峰巒月上遲。僧擬進語。師曰。劍甲未施。賊身已露。僧曰。何也。師曰。精陽不剪霜前竹。水墨徒夸海上龍。僧繞禪床而出。師曰。閉目食蝸牛。一場酸澀苦
【現代漢語翻譯】 現代漢語譯本： 『缽盂』（bō yú，僧人所用的食器）里沒有折斷的筷子。僧人問：『如何是沙門（shā mén，出家的佛教修行者）每日的功課？』禪師說：『轟轟烈烈，不借用任何人的機巧。』
吉州稽山禪師
僧人問：『如何是祖師（zǔ shī，指達摩）西來意？』禪師說：『杉樹子。』僧人問：『文殊菩薩以什麼為老師？』禪師說：『風箏的韻律真值得傾聽，聽來聽去，卻不成曲調。』
泐潭延茂禪師
僧人問：『如何是古佛心？』禪師說：『始終不說泥土瓦礫是。』僧人問：『太陽落到西山後，林中的景象如何？』禪師說：『庭前的花朵盛開，室內卻不知春天的到來。』僧人問：『如何是閉門造車？』禪師說：『丟失了斑貓兒（bān māo ér，一種昆蟲）。』僧人問：『如何是出門合轍？』禪師說：『坐在原地就到達長安（cháng ān，古都，今西安）。』僧人問：『如何是和尚（hé shàng，指住持）的正主？』禪師說：『畫鼓連著鼓槌響，耳邊卻聽不到聲音。』
洪州鳳棲同安院常察禪師
僧人問：『如何是鳳棲的家風？』禪師說：『鳳棲沒有家風。』僧人說：『既然是鳳棲，為什麼沒有家風？』禪師說：『不迎接賓客，不招待客人。』僧人說：『這樣說來，四海蔘訪尋道，又爲了什麼事？』禪師說：『盤中的食物自然有旁人施捨。』僧人問：『如何是鳳棲的境界？』禪師說：『千峰連著山嶽秀麗，萬重山嶂不知春天。』僧人問：『如何是境界中的人？』禪師說：『獨自靠著巖石坐，不放下白雲般的心。』僧人問：『祖師的意和教義，是相同還是不同？』禪師說：『鐵狗對著石牛叫，幻化的人看月色。』僧人問：『如何是披毛戴角的人？』禪師說：『穿著蓑衣戴著斗笠賣黃金，有幾個人相逢卻不認識。』僧人問：『學人還不明白時機，請禪師指示。』禪師說：『參差不齊的松竹被煙霧籠罩，重重疊疊的山峰月亮升起得遲。』僧人想要說話，禪師說：『劍甲還沒施展，賊人的身形已經暴露。』僧人說：『為什麼這樣說？』禪師說：『精陽不剪霜前的竹子，水墨徒勞誇讚海上的龍。』僧人繞著禪床走出去，禪師說：『閉著眼睛吃蝸牛，一場酸澀苦楚。』
【English Translation】 English version: There are no broken chopsticks in the 『Bojuli』 (bō yú, a monk's eating utensil). A monk asked, 'What is the daily practice of a 『Shamen』 (shā mén, a Buddhist practitioner who has left home)?' The Zen master said, 'Booming and vigorous, not borrowing anyone's skill.'
Zen Master Jizhou Ji Mountain
A monk asked, 'What is the meaning of the 『Patriarch』 (zǔ shī, referring to Bodhidharma) coming from the West?' The Zen master said, 'Fir tree seeds.' A monk asked, 'Who does Manjusri take as his teacher?' The Zen master said, 'The rhythm of the kite is truly worth listening to, but after listening, it does not form a melody.'
Zen Master Yetan Yanmao
A monk asked, 'What is the mind of the ancient Buddha?' The Zen master said, 'Never say that earth, wood, tiles, and gravel are it.' A monk asked, 'After the sun sets in the west, what is the scene in the forest?' The Zen master said, 'The flowers in front of the courtyard are in full bloom, but inside the room, one does not know that spring has arrived.' A monk asked, 'What is building a cart behind closed doors?' The Zen master said, 'Losing the 『Banmao』 (bān māo, a type of insect).' A monk asked, 'What is going out and following the tracks?' The Zen master said, 'Sitting on the ground and arriving at Chang'an (cháng ān, the ancient capital, now Xi'an).' A monk asked, 'What is the true master of the abbot (hé shàng, referring to the abbot)?' The Zen master said, 'The painted drum sounds with the mallet, but no sound is heard in the ear.'
Zen Master Changcha of Fengqi Tongan Temple in Hongzhou
A monk asked, 'What is the family style of Fengqi?' The Zen master said, 'Fengqi has no family style.' The monk said, 'Since it is Fengqi, why is there no family style?' The Zen master said, 'Do not welcome guests, do not entertain visitors.' The monk said, 'In that case, what is the purpose of visiting and seeking the Way everywhere?' The Zen master said, 'The food on the plate is naturally given by others.' A monk asked, 'What is the realm of Fengqi?' The Zen master said, 'Thousands of peaks are connected to the mountains, and ten thousand peaks do not know spring.' A monk asked, 'What is the person in the realm?' The Zen master said, 'Sitting alone leaning against a rock, not letting go of the mind like white clouds.' A monk asked, 'Are the Patriarch's intention and the teachings the same or different?' The Zen master said, 'An iron dog barks at a stone ox, and an illusionary person looks at the moonlight.' A monk asked, 'What is a person wearing fur and horns?' The Zen master said, 'Wearing a straw raincoat and a bamboo hat, selling gold, how many people meet but do not recognize each other.' A monk asked, 'The student does not understand the timing, please instruct me.' The Zen master said, 'The uneven pine and bamboo are shrouded in mist, and the overlapping peaks and mountains have a late moonrise.' The monk wanted to speak, and the Zen master said, 'The armor has not been deployed, and the thief's body has already been exposed.' The monk said, 'Why do you say that?' The Zen master said, 'The essence of Yang does not cut the bamboo before the frost, and the ink painting vainly praises the dragon on the sea.' The monk walked around the Zen bed and went out, and the Zen master said, 'Eating snails with your eyes closed is a sour and bitter experience.'
問返本還源時如何。師曰。蟭蟟雖脫殼。不免抱寒枝 問如何是猛利底人。師曰。石牛步步吼深潭。紙馬聲聲火中叫 新到。持錫繞師三匝。振錫一下曰。凡聖不到處請師道。師鳴指三下。僧曰。同安今日嚇得忘前失后。師曰。阇黎發足何處。僧珍重便出。師曰。五湖衲子。一錫禪人。未到同安。不妨疑著。僧回首曰。遠聞不如近見。師曰。貪他一杯酒。失卻滿船魚 問如何是大沒慚愧底人。師曰。老僧見作這業 問如何是祖師西來意。師曰。犀因玩月紋生角。像被雷驚花入牙 問如何是向去底人。師曰。寒蟬抱枯木。泣盡不回頭。曰如何是卻來底人。師曰。火里蘆花秀。逢春恰似秋。曰如何是不來不去底人。師曰。石羊遇石虎。相看早晚休 座主問。三乘十二分教。某甲粗知。未審和尚說何法示人。師曰。我說一乘法。曰如何是一乘法。師曰。幾般云色出峰頂。一樣泉聲落檻前。曰不問這個。如何是一乘法。師曰。你不妨靈利 玩月次。謂僧曰。奇哉奇哉。星明月朗。足可觀瞻。豈異道乎。曰如何是道。師曰。汝試道看。曰彼自無瘡。勿傷之也。師曰。負笈攻文。不閑弓矢 問僧。近離何處。曰江西。師曰。江西法道何似此間。曰賴遇問著某甲。若問別人。則禍生也。師曰。老僧適來造次。曰某甲不是嬰兒。徒用止
【現代漢語翻譯】 問：『如何是返本還源的時候？』 師父說：『即使蟭蟟（一種小蟲）脫去了外殼，也免不了要抱著寒冷的樹枝。』 問：『如何是勇猛精進的人？』 師父說：『石牛每一步都吼叫著走向深潭，紙馬聲聲在火焰中嘶鳴。』 新來的僧人拿著錫杖繞著師父轉了三圈，振了一下錫杖說：『凡聖都無法到達的地方，請師父開示。』 師父彈了三下手指。僧人說：『同安（地名，也是師父的稱號）今日嚇得我忘記了前後。』 師父說：『阇黎（梵語，意為弟子）從哪裡出發？』僧人行禮后便離開了。師父說：『五湖的雲遊僧，一根錫杖的禪人，沒到同安，不妨先懷疑著。』 僧人回頭說：『遠聞不如近見。』師父說：『貪圖一杯酒，卻失去了滿船的魚。』 問：『如何是極度不知慚愧的人？』 師父說：『老僧我正在做這種事。』 問：『如何是祖師西來意（達摩祖師從西方來到中國的目的）？』 師父說：『犀牛因為玩賞月亮而角上生出紋路，大象被雷聲驚嚇而花紋進入牙齒。』 問：『如何是離去的人？』 師父說：『寒蟬抱著枯木，哭盡了也不回頭。』 問：『如何是回來的人？』 師父說：『火焰中蘆葦開花，春天到來卻像秋天一樣。』 問：『如何是不來不去的人？』 師父說：『石羊遇到石虎，互相觀望，早晚都會停止。』 座主（精通經論的僧人）問：『三乘十二分教（佛教的各種教義），我大致瞭解。不知和尚您用什麼法來開示眾人？』 師父說：『我說一乘法。』 問：『如何是一乘法？』 師父說：『各種顏色的雲彩從山峰頂上涌出，一樣的泉水聲音落入欄桿前。』 問：『我不問這個，如何是一乘法？』 師父說：『你不妨聰明一點。』 賞月時，師父對僧人說：『奇妙啊奇妙！星星明亮，月亮皎潔，足以觀賞。這難道不是道嗎？』 問：『如何是道？』 師父說：『你試著說看。』 僧人說：『他自己沒有瘡，不要去傷害他。』 師父說：『揹著書箱攻讀文章，不熟悉弓箭。』 師父問僧人：『最近從哪裡來？』 僧人說：『江西。』 師父說：『江西的佛法風氣和這裡相比如何？』 僧人說：『幸虧您問的是我，如果問別人，恐怕要惹禍。』 師父說：『老僧我剛才冒昧了。』 僧人說：『我不是嬰兒，白費力氣禁止我。』
【English Translation】 Asked: 'What is the moment of returning to the origin and source?' The master said: 'Even though the cicada (a small insect) sheds its shell, it cannot avoid clinging to a cold branch.' Asked: 'What is a person of fierce and vigorous practice?' The master said: 'The stone ox roars with each step into the deep pool, the paper horse cries out in the fire.' A newly arrived monk, holding his staff, circled the master three times, shook the staff once, and said: 'Where neither the mundane nor the sacred can reach, please instruct us, Master.' The master snapped his fingers three times. The monk said: 'Today, Tong'an (place name, also the master's title) has frightened me into forgetting what came before and after.' The master said: 'Where did the Ajari (Sanskrit, meaning disciple) set out from?' The monk bowed and left. The master said: 'The monks of the Five Lakes, the Chan practitioners with a single staff, have not arrived at Tong'an, it is okay to be suspicious first.' The monk turned his head and said: 'Hearing from afar is not as good as seeing up close.' The master said: 'Greedy for a cup of wine, one loses a boat full of fish.' Asked: 'What is a person who is utterly without shame?' The master said: 'This old monk is doing just that.' Asked: 'What is the meaning of the Patriarch's (Bodhidharma) coming from the West?' The master said: 'The rhinoceros grows patterns on its horn from admiring the moon, the elephant has patterns enter its tusks from being startled by thunder.' Asked: 'What is a person who is leaving?' The master said: 'The cold cicada clings to a withered tree, weeping until exhausted without turning back.' Asked: 'What is a person who is returning?' The master said: 'Reeds bloom in the fire, spring arrives but it is like autumn.' Asked: 'What is a person who neither comes nor goes?' The master said: 'A stone sheep meets a stone tiger, they look at each other, sooner or later they will stop.' The Zuo Zhu (a monk well-versed in scriptures) asked: 'I roughly understand the Three Vehicles and Twelve Divisions of Teachings (various Buddhist doctrines). I wonder what Dharma does the Heshang (monk) use to instruct people?' The master said: 'I speak of the One Vehicle Dharma.' Asked: 'What is the One Vehicle Dharma?' The master said: 'Clouds of various colors emerge from the mountain peaks, the same sound of the spring falls before the railing.' Asked: 'I am not asking about that, what is the One Vehicle Dharma?' The master said: 'You might as well be a little cleverer.' While admiring the moon, the master said to the monks: 'Wonderful, wonderful! The stars are bright, the moon is clear, enough to admire. Is this not the Dao?' Asked: 'What is the Dao?' The master said: 'You try to say it.' The monk said: 'If he has no wound himself, do not harm him.' The master said: 'Carrying books to study literature, unfamiliar with bows and arrows.' The master asked the monk: 'Where have you come from recently?' The monk said: 'Jiangxi.' The master said: 'How does the Dharma atmosphere of Jiangxi compare to here?' The monk said: 'Fortunately, you asked me, if you asked someone else, I'm afraid it would cause trouble.' The master said: 'This old monk was just being presumptuous.' The monk said: 'I am not an infant, it is a waste of effort to restrain me.'
啼黃葉。師曰。傷鱉恕龜。殺活由我 問僧。甚處來。曰五臺。師曰。還見文殊么。僧展兩手。師曰。手展頗多。文殊誰睹。曰氣急殺人。師曰。不睹雲中雁。焉知沙塞寒 問遠趨丈室。乞師一言。師曰。孫臏門下徒話鉆龜。曰名不浪得。師曰。喫茶去。僧便珍重。師曰。雖得一場榮。刖卻一雙足 師看經次。有僧來問訊。師曰。古佛今佛。皆無別理。曰和尚如何。師打一掌。僧曰。如是如是。師曰。這風顛漢。曰今古皆然。師曰。擬欲降龍。卻逢死虎。曰同安甚生光彩。師曰。守株停舶。非汝而誰。曰和尚聻。師曰。胡羊往楚。抱屈而歸 問僧。眼界無光如何得見。曰北斗東轉。南斗西移。師曰。夫子入太廟曰與么則同安門下。道絕人荒去也。師曰。橫抱嬰孩。擬彰皇簡 師聞鵲聲謂眾曰。喜鵲鳴寒檜。心印是渠傳。僧出問曰。何別。師曰。眾中有人在。曰同安門下。道絕人荒。師曰。北人飲乳。返怪良醫。曰休休。師曰。老鶴入枯池。不見魚軌跡。
洪州泐潭匡悟禪師
僧問。如何是直截一路。師曰。恰好訊息。曰還通向上事也無。師曰。魚從下過 問幽關未度。資訊不通時如何。師曰。客路如天遠。候門似海深 問從上宗乘如何舉唱。師曰。莫錯舉似人。曰恁么則總應如是。師曰。還是沒交涉 問
【現代漢語翻譯】 現代漢語譯本 『啼黃葉』。師父說：『傷了鱉卻寬恕了龜。殺與活都由我決定。』 問僧人：『從哪裡來？』回答說：『五臺山。』師父說：『還見到文殊（文殊菩薩，智慧的象徵）了嗎？』僧人張開雙手。師父說：『手張開得很多，誰真正見到了文殊？』回答說：『氣得要殺人。』師父說：『不看雲中的雁，怎麼知道邊塞的寒冷。』 問：『遠遠地來拜訪丈室，乞求師父一句話。』師父說：『孫臏（戰國時期軍事家）門下的徒弟只會談論鉆龜取兆。』回答說：『名聲不是白得的。』師父說：『喫茶去。』僧人便珍重告退。師父說：『即使得到一場榮華，也失去了雙腳。』 師父正在看經書，有僧人來問訊。師父說：『古佛今佛，都沒有別的道理。』回答說：『和尚您怎麼樣？』師父打了他一掌。僧人說：『如是如是。』師父說：『這個瘋癲的漢子。』回答說：『自古以來都是這樣。』師父說：『想要降龍，卻遇到了死老虎。』回答說：『同安（地名，也可能指同安禪師）有什麼光彩？』師父說：『守著樹樁等待船隻，不是你又是誰？』回答說：『和尚您呢？』師父說：『胡地的羊前往楚國，最終抱屈而歸。』 問僧人：『眼界沒有光明，如何才能看見？』回答說：『北斗星向東轉，南斗星向西移。』師父說：『夫子進入太廟。』說：『這樣說來，同安門下，道法斷絕，人煙荒蕪了。』師父說：『橫抱著嬰兒，想要彰顯皇家的簡樸。』 師父聽到喜鵲的叫聲，對眾人說：『喜鵲在寒冷的檜樹上鳴叫，心印就是它傳達的。』僧人出來問道：『有什麼區別？』師父說：『眾人中有人在。』回答說：『同安門下，道法斷絕，人煙荒蕪。』師父說：『北方人喝乳汁，反而責怪好的醫生。』回答說：『算了算了。』師父說：『老鶴進入枯竭的池塘，看不見魚的軌跡。』 洪州泐潭匡悟禪師 僧人問：『如何是直截了當的一條路？』師父說：『恰好是訊息。』回答說：『還通向更高層次的事情嗎？』師父說：『魚從下面遊過。』 問：『幽暗的關隘沒有度過，資訊不通暢的時候該怎麼辦？』師父說：『客居的路途像天一樣遙遠，在權貴家門前等待就像大海一樣深沉。』 問：『從上的宗門如何舉揚唱導？』師父說：『不要錯誤地告訴別人。』回答說：『那麼一切都應該這樣。』師父說：『還是沒有關係。』 問：
【English Translation】 English version 『The yellow leaves cry.』 The master said, 『Spare the turtle for the sake of the tortoise. Killing or sparing is up to me.』 Asked a monk, 『Where do you come from?』 Replied, 『Mount Wutai.』 The master said, 『Did you see Manjusri (Manjusri Bodhisattva, symbol of wisdom)?』 The monk spread out both hands. The master said, 『The hands are spread out quite a lot, who has truly seen Manjusri?』 Replied, 『It』s infuriating.』 The master said, 『Without seeing the geese in the clouds, how can one know the cold of the borderlands?』 Asked, 『Having come from afar to visit the abbot's room, I beg the master for a word.』 The master said, 『The disciples of Sun Bin (military strategist of the Warring States period) only talk about divining with tortoise shells.』 Replied, 『The reputation is not for nothing.』 The master said, 『Go have some tea.』 The monk then respectfully took his leave. The master said, 『Even if you gain a moment of glory, you lose a pair of feet.』 The master was reading scriptures when a monk came to inquire. The master said, 『Ancient Buddhas and present Buddhas have no different principles.』 Replied, 『How is the abbot?』 The master slapped him. The monk said, 『Thus it is, thus it is.』 The master said, 『This crazy fellow.』 Replied, 『It has always been so.』 The master said, 『Wanting to subdue a dragon, but encountering a dead tiger.』 Replied, 『What glory is there in Tong'an (place name, possibly referring to Chan Master Tong'an)?』 The master said, 『Waiting by the stump for a boat, who else but you?』 Replied, 『What about the abbot?』 The master said, 『A Hu sheep going to Chu, returning with grievances.』 Asked a monk, 『If the eye's field has no light, how can one see?』 Replied, 『The Big Dipper turns east, the Southern Dipper moves west.』 The master said, 『The master enters the Grand Temple.』 Said, 『In that case, under the Tong'an school, the Dharma is cut off, and the land is desolate.』 The master said, 『Holding a baby horizontally, wanting to show the imperial simplicity.』 The master heard the sound of a magpie and said to the crowd, 『The magpie cries on the cold juniper, the mind seal is what it transmits.』 A monk came out and asked, 『What is the difference?』 The master said, 『There is someone in the crowd.』 Replied, 『Under the Tong'an school, the Dharma is cut off, and the land is desolate.』 The master said, 『A northerner drinking milk, instead blames the good doctor.』 Replied, 『Enough, enough.』 The master said, 『An old crane enters a dry pond, not seeing the traces of fish.』 Chan Master Kuangwu of Letan in Hongzhou A monk asked, 『What is the direct path?』 The master said, 『It is precisely the news.』 Replied, 『Does it also lead to higher matters?』 The master said, 『The fish swims from below.』 Asked, 『When the dark pass has not been crossed and information is not communicated, what should be done?』 The master said, 『The traveler's road is as far as the sky, waiting at the gate of the powerful is as deep as the sea.』 Asked, 『How should the supreme sect be proclaimed and chanted?』 The master said, 『Do not mistakenly tell others.』 Replied, 『Then everything should be like this.』 The master said, 『Still irrelevant.』 Asked:
六葉芬芳。師傳何葉。師曰。六葉不相續。花開果不成。曰豈無今日事。師曰。若是今日即有。曰今日事如何。師曰。葉葉連秀枝。花開處處芳。
吉州禾山無殷禪師
福州吳氏子。七歲從雪峰出家。依年受具。謁九峰。峰問。汝遠遠而來。睴睴(音袞)隨眾。見何境界。而可修行。由何徑路而能出離。師曰。重昏廓辟。盲者自盲。峰乃許入室 后住禾山。學徒濟濟。諸方降嘆。江南李氏。召而問曰。和尚何處來。師曰。禾山來。曰山在甚麼處。師曰。人來朝鳳闕。山嶽不曾移。國主重之。命居楊州祥光院。復乞入山。以翠巖而棲止焉。時上藍亦虛其室。命師來往闡化。號澄源禪師 問學人乍入叢林。乞師指示。曰于汝不惜 問仰山插鍬意旨如何。師曰。汝問我。曰玄沙踏倒鍬又作么生。師曰。我問汝。曰未辯其宗如何體悉。師曰。頭大尾尖 問咫尺之間。為甚麼不睹師顏。師曰。且與阇黎道一半。曰為甚麼不全道。師曰。盡法無民。曰不怕無民。請師盡法。師曰。推倒禾山也 問。習學謂之聞。絕學謂之鄰。過此二者。謂之真過。如何是真過。師曰。禾山解打鼓 問如何是真諦。師曰。禾山解打鼓 問即心即佛則不問。如何是非心非佛。師曰。禾山解打鼓。曰如何是向上事。師曰。禾山解打鼓 問萬法
【現代漢語翻譯】 現代漢語譯本 六葉芬芳。師傳何葉？師曰：六葉不相續，花開果不成。曰：豈無今日事？師曰：若是今日即有。曰：今日事如何？師曰：葉葉連秀枝，花開處處芳。
吉州禾山無殷禪師
福州吳氏子，七歲從雪峰出家，依年受具。謁九峰。峰問：汝遠遠而來，睴睴（音袞）隨眾，見何境界，而可修行？由何徑路而能出離？師曰：重昏廓辟，盲者自盲。峰乃許入室。后住禾山，學徒濟濟，諸方降嘆。江南李氏（南唐開國皇帝李昪）召而問曰：和尚何處來？師曰：禾山來。曰：山在甚麼處？師曰：人來朝鳳闕，山嶽不曾移。國主重之，命居楊州祥光院。復乞入山，以翠巖而棲止焉。時上藍亦虛其室，命師來往闡化，號澄源禪師。問：學人乍入叢林，乞師指示。曰：于汝不惜。問：仰山插鍬意旨如何？師曰：汝問我。曰：玄沙踏倒鍬又作么生？師曰：我問汝。曰：未辯其宗如何體悉？師曰：頭大尾尖。問：咫尺之間，為甚麼不睹師顏？師曰：且與阇黎（梵語，意為弟子）道一半。曰：為甚麼不全道？師曰：盡法無民。曰：不怕無民，請師盡法。師曰：推倒禾山也。問：習學謂之聞，絕學謂之鄰，過此二者，謂之真過。如何是真過？師曰：禾山解打鼓。問：如何是真諦？師曰：禾山解打鼓。問：即心即佛則不問，如何是非心非佛？師曰：禾山解打鼓。曰：如何是向上事？師曰：禾山解打鼓。問：萬法
【English Translation】 English version Six leaves are fragrant. Which leaf does the master transmit? The master said: 'The six leaves do not continue, and the flowers bloom without fruit.' He said: 'Is there nothing happening today?' The master said: 'If it is today, then there is.' He said: 'What is happening today?' The master said: 'Leaf after leaf connects to beautiful branches, and flowers bloom everywhere with fragrance.'
Chan Master Wuyin of He Mountain in Jizhou
A son of the Wu family in Fuzhou, he left home at the age of seven under Xuefeng (name of a Chan master), and received full ordination according to his age. He visited Jiufeng (name of a mountain). Jiufeng asked: 'You have come from afar, following the crowd. What realm do you see that can be cultivated? By what path can you be liberated?' The master said: 'Deep darkness is widely opened, the blind are blind.' Jiufeng then allowed him to enter the room. Later, he lived in He Mountain, where students gathered in large numbers, and all quarters praised him. Li (referring to Li Bian, the founding emperor of the Southern Tang dynasty (937-976)), summoned him and asked: 'Where does the monk come from?' The master said: 'From He Mountain.' He said: 'Where is the mountain?' The master said: 'People come to pay homage to the Phoenix Tower, but the mountains do not move.' The ruler valued him and ordered him to reside in Xiangguang Monastery in Yangzhou. He then requested to return to the mountain and settled in Cuiyan. At that time, Shanglan also vacated his room, ordering the master to come and go to propagate the teachings, and he was named Chan Master Chengyuan. Question: 'A student who has just entered the monastery asks the master for guidance.' He said: 'I will not be stingy with you.' Question: 'What is the meaning of Yangshan planting a hoe?' The master said: 'You ask me.' He said: 'What about Xuansha kicking over the hoe?' The master said: 'I ask you.' He said: 'If the doctrine is not clear, how can it be understood?' The master said: 'Big head and pointed tail.' Question: 'Why can't I see the master's face within a short distance?' The master said: 'I'll tell the venerable (Sanskrit term for disciple) half of it.' He said: 'Why not tell the whole thing?' The master said: 'Exhausting the law leaves no people.' He said: 'Not afraid of no people, please master exhaust the law.' The master said: 'Knock down He Mountain.' Question: 'Learning is called hearing, cutting off learning is called neighboring, passing these two is called true passing. What is true passing?' The master said: 'He Mountain knows how to beat the drum.' Question: 'What is the true meaning?' The master said: 'He Mountain knows how to beat the drum.' Question: 'I won't ask about 'mind is Buddha', what is 'not mind, not Buddha'?' The master said: 'He Mountain knows how to beat the drum.' He said: 'What is the matter of going upwards?' The master said: 'He Mountain knows how to beat the drum.' Question: 'All dharmas'
齊興時如何。師曰。禾山解打鼓 問尊者撥眉擊目視育王時如何。師曰。即今也恁么。曰學人如何領會。師曰。莫非摩利支山 問摩尼寶殿有四角。一角常露。如何是露底角。師舉手曰。汝打我。復曰。汝還會么。曰不會。師曰。汝爭解打得我 問如何是西來意。師曰。撲破著 問已在紅爐。請師烹煉。師曰。槌下成器。曰恁么則烹煉去也。師曰。池州和尚 問四壁打禾中間刬草。和尚赴阿那頭。師曰。甚麼處不赴。曰恁么則同於眾去也。師曰。小師弟子。宋太祖建隆庚申二月示微疾。三月二日辭眾。乃曰。後來學者。未識禾山。即今識取。珍重。言訖而寂。謚法性禪師。塔曰妙相。
洪州泐潭牟禪師
僧問。如何是學人著力處。師曰。正是著力處 上堂。僧問。百丈卷席意旨如何。師曰珍重。便下座。
涌泉欣禪師法嗣
臺州六通院紹禪師
一日涌泉問。甚麼處去來。師曰。燒畬來。泉曰。火後事作么生。師曰。鐵蛇鉆不入 住后。僧問。不出咽㗋唇吻事如何。師曰。待汝一钁斸斷巾子山。我亦不向汝道 問南山有一毒蛇。如何近得。師曰。非但阇黎。千聖亦近不得 問承聞南方有一劍話。如何是一劍。師曰。不當鋒。曰頭落又作么生。師曰。我道不當鋒。有甚麼頭。其人禮謝而去
【現代漢語翻譯】 現代漢語譯本 問：齊興時如何？（齊興時：指佛法興盛的時候） 師父說：禾山解打鼓。（禾山：指道場，這裡指佛法興盛） 問：尊者撥眉擊目視育王時如何？（尊者：對僧人的尊稱；育王：指阿育王） 師父說：即今也恁么。（恁么：如此，這樣） 問：學人如何領會？ 師父說：莫非摩利支山。（摩利支山：指光明之處，這裡指領悟的方向） 問：摩尼寶殿有四角，一角常露，如何是露底角？（摩尼寶殿：指佛法寶殿） 師父舉手說：汝打我。復說：汝還會么？ 答：不會。 師父說：汝爭解打得我？（爭：怎麼） 問：如何是西來意？（西來意：指禪宗的宗旨） 師父說：撲破著。（撲破著：打破執著） 問：已在紅爐，請師烹煉。（紅爐：比喻煩惱） 師父說：槌下成器。（槌下成器：比喻經過磨練才能成才） 問：恁么則烹煉去也。（恁么：如此，這樣） 師父說：池州和尚。（池州和尚：指池州的僧人，這裡指修行者） 問：四壁打禾中間刬草，和尚赴阿那頭？（阿那頭：指何處） 師父說：甚麼處不赴？（甚麼處：什麼地方） 問：恁么則同於眾去也。（恁么：如此，這樣） 師父說：小師弟子。 宋太祖建隆庚申二年（961年）二月，示微疾。三月二日辭眾，乃說：後來學者，未識禾山，即今識取，珍重。說完就圓寂了。謚號法性禪師，塔名妙相。
洪州泐潭牟禪師
僧人問：如何是學人著力處？ 師父說：正是著力處。 上堂，僧人問：百丈卷席意旨如何？（百丈卷席：指百丈禪師卷席的故事，意指禪宗的機鋒） 師父說：珍重。便下座。
涌泉欣禪師法嗣
臺州六通院紹禪師
一日，涌泉問：甚麼處去來？（甚麼處：什麼地方） 師父說：燒畬來。（燒畬：指燒荒耕種） 涌泉說：火後事作么生？（作么生：怎麼樣） 師父說：鐵蛇鉆不入。（鐵蛇：比喻堅固的執著） 住后，僧人問：不出咽㗋唇吻事如何？（咽㗋唇吻：指言語） 師父說：待汝一钁斸斷巾子山，我亦不向汝道。（巾子山：山名，這裡指難以逾越的障礙） 問：南山有一毒蛇，如何近得？ 師父說：非但阇黎，千聖亦近不得。（阇黎：指弟子，這裡指修行者；千聖：指眾多聖人） 問：承聞南方有一劍話，如何是一劍？（劍話：指禪宗的機鋒） 師父說：不當鋒。（不當鋒：不直接對抗） 問：頭落又作么生？（作么生：怎麼樣） 師父說：我道不當鋒，有甚麼頭？ 其人禮謝而去。
【English Translation】 English version Question: How is it when the Dharma flourishes? The Master said: Heshan knows how to beat the drum. (Heshan: refers to the monastery, here it means the flourishing of the Dharma) Question: How is it when the Venerable (Venerable: a respectful term for monks) moves his eyebrows and stares at King Ashoka? (King Ashoka: a famous Buddhist king) The Master said: It is just like this now. Question: How should the student understand? The Master said: Could it be Mount Marici? (Mount Marici: refers to the place of light, here it means the direction of enlightenment) Question: The Mani Jewel Palace has four corners, and one corner is always exposed. What is the exposed corner? (Mani Jewel Palace: refers to the palace of the Dharma) The Master raised his hand and said: You hit me. Then he said: Do you understand? Answer: I don't understand. The Master said: How can you hit me? Question: What is the meaning of the Patriarch's coming from the West? (Meaning of the Patriarch's coming from the West: refers to the essence of Zen Buddhism) The Master said: Smash it! (Smash it: break through attachments) Question: I am already in the red furnace, please refine me. (Red furnace: a metaphor for afflictions) The Master said: A tool is made under the hammer. (A tool is made under the hammer: a metaphor for becoming talented through tempering) Question: So, I will go to be refined? The Master said: Monk of Chizhou. (Monk of Chizhou: refers to the monks of Chizhou, here it means practitioners) Question: Beating rice on all four walls and weeding in the middle, where does the monk go? The Master said: Where doesn't he go? Question: So, he goes with the crowd? The Master said: Little disciple. In the second month of the Gengshen year of the Jianlong reign of Emperor Taizu of the Song Dynasty (961 AD), he showed slight illness. On the second day of the third month, he bid farewell to the assembly and said: Later scholars, not knowing Heshan, recognize it now, cherish it. After speaking, he passed away. His posthumous title was Zen Master Faxing, and his pagoda was named Miaoxiang.
Zen Master Mu of Letan, Hongzhou
A monk asked: What is the place where the student should exert effort? The Master said: It is precisely the place where you are exerting effort. In the Dharma hall, a monk asked: What is the meaning of Baizhang rolling up the mat? (Baizhang rolling up the mat: refers to the story of Zen Master Baizhang rolling up the mat, meaning the koan of Zen Buddhism) The Master said: Cherish it. Then he stepped down from the seat.
Successor of Zen Master Xin of Yongquan
Zen Master Shao of Liutong Temple, Taizhou
One day, Yongquan asked: Where have you been? The Master said: Burning the field. (Burning the field: refers to slash-and-burn cultivation) Yongquan said: What happens after the fire? The Master said: An iron snake cannot penetrate. (Iron snake: a metaphor for firm attachments) After residing, a monk asked: What about the matter beyond the throat, lips, and mouth? (Throat, lips, and mouth: refers to speech) The Master said: When you break Mount Jinzi with a hoe, I will not tell you either. (Mount Jinzi: a mountain name, here it means a difficult obstacle to overcome) Question: There is a poisonous snake in Nanshan, how can one get close? The Master said: Not only the disciple, but even the thousands of sages cannot get close. (Disciple: refers to the disciple, here it means the practitioner; Thousands of sages: refers to many sages) Question: I heard that there is a sword talk in the South, what is the one sword? (Sword talk: refers to the koan of Zen Buddhism) The Master said: Not confronting the edge. (Not confronting the edge: not directly confronting) Question: What happens if the head falls? The Master said: I said not confronting the edge, what head is there? The person bowed and left.
問父母未生時。那人何處立。師曰。封兆未興。孫臏失算 問如何是大千頂。師曰。不與眾峰齊。師休。夏入天臺山華頂峰。晦跡莫知所終。
云蓋元禪師法嗣
潭州云蓋山志罕禪師
僧問。如何是須彌頂上浪滔天。師曰。文殊正作鬧。曰如何是正位中事。師曰。不向機前展大悲。問如何是那邊人。師曰。鋒前不露影。句后覓無蹤。
新羅國臥龍禪師
僧問。如何是大人相。師曰。紫羅帳里不垂手。曰為甚麼不垂手。師曰。不尊貴 問十二時中如何用心。師曰。猢猻吃毛蟲 問如何是潭中意。師曰。絲綸垂不到。磻溪謾放鉤。曰如何是潭外事。師曰。日裡金烏叫。蟾中玉兔驚。
彭州天臺燈禪師
僧問。古佛向甚麼處去也。師曰。中央甲第高。歲歲出靈苗 問古鏡未磨時如何。師曰。不施功。曰磨后如何。師曰。不照燭 問如何是佛。師曰。紅蓮座上。不睹天冠。
谷山藏禪師法嗣
新羅國瑞巖禪師
僧問。黑白兩亡。開佛眼時如何。師曰。恐你守內 問如何是誕生王子。師曰。深宮引不出。曰如何是朝生王子。師曰。宮中不列位。曰如何是末生王子。師曰。處處無標的。不展萬人機。
新羅國百巖禪師
僧問。如何是禪。師曰。古冢
【現代漢語翻譯】 問：父母未生我時，『我』這個人又在哪裡呢？ 師父回答：當事情的徵兆還未顯現時，就像孫臏（戰國時期著名軍事家）也無法預料。 問：如何是大千世界的頂端？ 師父回答：它不與任何山峰比肩。 師父停止說法后，于夏天進入天臺山的華頂峰，從此隱匿軌跡，無人知曉他的最終去向。
云蓋元禪師的法嗣
潭州云蓋山志罕禪師
有僧人問：什麼是須彌山頂上波濤洶涌？ 師父回答：文殊菩薩正在那裡嬉鬧。 問：什麼是正位中的事情？ 師父回答：不在機會到來之前就展現大悲心。 問：什麼是那邊的人？ 師父回答：鋒芒之前不顯露身影，話語之後尋找不到軌跡。
新羅國臥龍禪師
有僧人問：什麼是大人之相？ 師父回答：在紫羅帳里不伸出手。 問：為什麼不伸出手？ 師父回答：因為不尊貴。 問：十二時辰中如何用心？ 師父回答：就像猴子吃毛蟲一樣。 問：什麼是潭中的意境？ 師父回答：釣絲垂不到底，姜太公（周朝(約公元前1046年-公元前256年)初年賢士）在磻溪白白地放下魚鉤。 問：什麼是潭外的事情？ 師父回答：太陽里金烏啼叫，月亮里玉兔驚慌。
彭州天臺燈禪師
有僧人問：過去的佛到哪裡去了？ 師父回答：在中央最高的府第，年年長出靈苗。 問：古鏡未曾打磨時是什麼樣子？ 師父回答：沒有施加任何功夫。 問：打磨之後又是什麼樣子？ 師父回答：不能照亮。 問：什麼是佛？ 師父回答：在紅蓮寶座上，看不到天上的冠冕。
谷山藏禪師的法嗣
新羅國瑞巖禪師
有僧人問：黑與白兩種對立都消失了，開啟佛眼時是什麼樣子？ 師父回答：恐怕你執著于內在。 問：什麼是剛誕生的王子？ 師父回答：在深深的宮殿里引不出來。 問：什麼是開始長大的王子？ 師父回答：在宮中沒有排定位置。 問：什麼是最終長成的王子？ 師父回答：處處沒有標記，不展現萬人之機。
新羅國百巖禪師
有僧人問：什麼是禪？ 師父回答：古老的墳墓。
【English Translation】 Question: Before my parents were born, where was 'I' standing? The Master replied: When the signs of things have not yet emerged, even Sun Bin (a famous military strategist during the Warring States Period) would miscalculate. Question: What is the summit of the great chiliocosm (Dàqiān shìjiè 大千世界, a Buddhist cosmological term for a vast world system)? The Master replied: It does not stand shoulder to shoulder with any peaks. After the Master ceased speaking, he entered the Huading Peak of Mount Tiantai in the summer, and from then on, he concealed his tracks, and no one knew his final whereabouts.
Dharma successor of Zen Master Yungai Yuan
Zen Master Zhihan of Yungai Mountain in Tanzhou
A monk asked: What is it like when waves surge on the summit of Mount Sumeru (Xūmí shān 須彌山, the central world-mountain in Buddhist cosmology)? The Master replied: Manjusri (Wénshū 文殊, the Bodhisattva of wisdom) is making a scene there. Question: What is the matter within the proper position? The Master replied: Do not display great compassion before the opportunity arises. Question: Who is the person over there? The Master replied: Do not reveal your shadow before the blade, and seek no trace after the words.
Zen Master Wolong of Silla (Xinluó guó 新羅國, an ancient Korean kingdom)
A monk asked: What is the appearance of a great person? The Master replied: He does not extend his hand inside the purple silk tent. Question: Why does he not extend his hand? The Master replied: Because he is not noble. Question: How should one use the mind during the twelve periods of the day? The Master replied: Like a monkey eating hairy worms. Question: What is the meaning within the pool? The Master replied: The fishing line cannot reach the bottom, and Jiang Taigong (Jiāng Tài gōng 姜太公, a wise man in the early Zhou Dynasty (c. 1046-256 BCE)) vainly casts his hook in Panxi. Question: What is the matter outside the pool? The Master replied: The golden crow (Jīnwū 金烏, the sun bird in Chinese mythology) cries in the sun, and the jade rabbit (Yùtù 玉兔, the moon rabbit in Chinese mythology) is startled in the moon.
Zen Master Deng of Tiantai Mountain in Pengzhou
A monk asked: Where have the ancient Buddhas gone? The Master replied: In the highest mansion in the center, spiritual seedlings grow every year. Question: What is it like when an ancient mirror has not been polished? The Master replied: No effort has been applied. Question: What is it like after it has been polished? The Master replied: It cannot illuminate. Question: What is Buddha? The Master replied: On the red lotus seat, one does not see the heavenly crown.
Dharma successor of Zen Master Gushan Zang
Zen Master Ruiyan of Silla
A monk asked: When black and white are both gone, what is it like when the Buddha eye is opened? The Master replied: I fear you are clinging to the internal. Question: What is a newly born prince? The Master replied: He cannot be drawn out from the deep palace. Question: What is a prince who is beginning to grow up? The Master replied: He has not been assigned a position in the palace. Question: What is a prince who has finally grown up? The Master replied: There are no marks anywhere, and he does not display the opportunity for ten thousand people.
Zen Master Baiyan of Silla
A monk asked: What is Zen? The Master replied: An ancient tomb.
不為家。曰如何是道。師曰。徒勞車馬跡。曰如何是教。師曰。貝葉收不盡。
新羅國大嶺禪師
僧問。古人道。祇到潼關即便休。會了便休。未會便休。師曰。祇為迷途中活計。曰離卻迷途。還得其中活計也無。師曰。體即得。當即不得。曰既是體得。為甚麼當不得。師曰。體是甚麼人分上事。曰其中事如何。師曰。不作尊貴 問如何是一切處清凈。師曰。截瓊枝寸寸是寶。析旃檀片片皆香 問如何是用中無礙。師曰。一片白雲繚亂飛。
中雲蓋禪師法嗣
潭州云蓋山證覺景禪師
僧問。國土晏清。功歸何處。師曰。銀臺門下不展賀。曰轉功無位時如何。師曰。王家事宛然。曰如何是閫外底事。師曰。畫鼓聲終后。將軍不點頭。
吉州禾山師陰禪師
僧問。王子未登朝。誰人當治化。師曰。閫外不行邊塞令。將軍自致太平年。曰恁么則治化之功猶不當。師曰。亦有當。曰如何是當。師曰。十方國土。盡屬于王 問久久尋源。為甚麼不見。師曰。為步數太多。曰恁么則不覓去也。師曰。還同避溺而投火 問如何是佛。師曰。承當者不是好手。
幽州柘溪從實禪師
僧問。如何是道。師曰。箇中無紫皂。曰如何是禪。師曰。不與白雲連 師問僧。作甚麼來。曰
【現代漢語翻譯】 不以家爲念。問：『什麼是道？』 禪師說：『徒勞地留下車馬的痕跡。』 問：『什麼是教？』 禪師說：『貝葉經也無法完全收錄。』
新羅國大嶺禪師
有僧人問：『古人說，『只需到達潼關便停止。』 領會了便停止，未領會也便停止。』 禪師說：『這只是在迷途中的權宜之計。』 問：『離開了迷途，還能得到其中的權宜之計嗎？』 禪師說：『體悟可以，當下則不行。』 問：『既然是體悟了，為什麼當下不行呢？』 禪師說：『體悟是什麼人的事？』 問：『其中的事如何？』 禪師說：『不作尊貴之想。』 問：『如何是一切處清凈？』 禪師說：『截斷瓊枝，寸寸都是寶；剖析旃檀（檀香），片片皆是香。』 問：『如何是用中無礙？』 禪師說：『一片白雲繚亂飛。』
中雲蓋禪師法嗣
潭州云蓋山證覺景禪師
有僧人問：『國土安定清平，功勞歸於何處？』 禪師說：『銀臺門下不舉行慶賀。』 問：『轉化功勞而無定位時如何？』 禪師說：『王家之事依然如故。』 問：『什麼是閫（kǔn）外之事？』 禪師說：『畫鼓聲停止后，將軍不點頭。』
吉州禾山師陰禪師
有僧人問：『王子尚未登朝，誰來治理天下？』 禪師說：『閫（kǔn）外不施行邊塞的命令，將軍自然帶來太平之年。』 問：『這樣說來，治理天下的功勞還是不合適。』 禪師說：『也有合適之處。』 問：『如何是合適？』 禪師說：『十方國土，都屬於王。』 問：『長久地尋找源頭，為什麼找不到？』 禪師說：『因為步數太多。』 問：『這樣說來，就不尋找了。』 禪師說：『如同爲了躲避溺水而投向火中。』 問：『什麼是佛？』 禪師說：『承擔的人不是好手。』
幽州柘溪從實禪師
有僧人問：『什麼是道？』 禪師說：『其中沒有是非。』 問：『什麼是禪？』 禪師說：『不與白雲相連。』 禪師問僧人：『做什麼來？』 說：
【English Translation】 Does not consider the family. Asked: 'What is the Dao (the Way)?' The Master said: 'In vain, leaving traces of carriages and horses.' Asked: 'What is the teaching?' The Master said: 'Even the palm-leaf manuscripts cannot be fully collected.'
Great Ridge Zen Master of Silla (ancient Korean kingdom)
A monk asked: 'The ancients said, 'Just stop at Tong Pass.' If you understand, then stop; if you don't understand, then stop.' The Master said: 'This is just a temporary measure in the midst of confusion.' Asked: 'If one leaves the path of confusion, can one still obtain the means of livelihood within it?' The Master said: 'Understanding is possible, but immediate application is not.' Asked: 'Since it is understanding, why is immediate application not possible?' The Master said: 'Whose affair is understanding?' Asked: 'What about the matter within it?' The Master said: 'Do not create thoughts of nobility.' Asked: 'What is purity in all places?' The Master said: 'Cut the jade branches, every inch is a treasure; dissect the sandalwood (旃檀), every piece is fragrant.' Asked: 'How is it that there is no obstruction in use?' The Master said: 'A piece of white cloud flies in confusion.'
Successor of Zhongyun Gai Zen Master
Zen Master Zhengjue Jing of Yun Gai Mountain in Tanzhou
A monk asked: 'The country is peaceful and clear, to whom does the credit go?' The Master said: 'No congratulations are offered at the Silver Terrace Gate.' Asked: 'What if the transformation of merit has no position?' The Master said: 'The affairs of the royal family are still as they are.' Asked: 'What is the matter outside the boudoir (閫)?' The Master said: 'After the sound of the painted drum ends, the general does not nod.'
Zen Master Shiyin of He Mountain in Jizhou
A monk asked: 'Before the prince ascends the throne, who will govern the land?' The Master said: 'No border commands are issued outside the boudoir (閫), the general himself brings years of peace.' Asked: 'In that case, the merit of governing the land is still not appropriate.' The Master said: 'There is also appropriateness.' Asked: 'What is appropriateness?' The Master said: 'All the lands of the ten directions belong to the king.' Asked: 'Why can't I find the source after searching for a long time?' The Master said: 'Because there are too many steps.' Asked: 'In that case, I won't look for it.' The Master said: 'It's like avoiding drowning by throwing yourself into the fire.' Asked: 'What is Buddha?' The Master said: 'The one who undertakes is not a good hand.'
Zen Master Congshi of Zhexi in Youzhou
A monk asked: 'What is the Dao (the Way)?' The Master said: 'There is no right or wrong in it.' Asked: 'What is Zen?' The Master said: 'It is not connected to the white clouds.' The Master asked the monk: 'What are you doing?' Said:
親近來。師曰。任你白雲朝岳頂。爭奈青山不展眉。
洛浦安禪師法嗣
蘄州牙烏山彥賓禪師
僧問。未作人身已前。作甚麼來。師曰。三腳石牛坡上走。一枝瑞草目前分 問疋馬單槍直入時如何。師曰。饒你雄信解拈槍。猶較秦王百步在 問久戰沙場。為甚麼功名不就。師曰。雙鵰隨箭落。李廣不當名 問百步穿楊。中的者誰。師曰。將軍不上便橋。金牙徒勞拈筈 問螮蝀飲雲根時如何。師曰。金輪天子下閻浮。鐵縵頭上金花異。曰當恁么時如何。師曰。當今不坐靈明殿。畫鼓休停八佾音。
鳳翔府青峰傳楚禪師
涇州人。一日洛浦問曰。院主去甚麼處來。師曰。掃雪來。浦曰。雪深多少。師曰。樹上總是。浦曰。得即得。汝向後住個雪窟定矣。后訪白水。水曰。見說洛浦有生機一路是否。師曰是。水曰。止卻生路。向熟路上來。師曰。生路上死人無數。熟路上不著活漢。水曰。此是洛涌底。你底作么生。師曰。非但洛浦。夾山亦不奈何。水曰。夾山為甚麼不奈何。師曰。不是道生機一路 住后。僧問。佛魔未現。向甚麼處應。師曰。諸上座聽祇對。問大事已明。為甚麼也如喪考妣。師曰。不得春風花不開。及至花開又吹落 問如何是一色。師曰。全無一滴水。浪激以銀山 問如何
【現代漢語翻譯】 現代漢語譯本： 親近來。（僧人）師父說：『任憑白雲飄向華山（岳頂），又怎奈青山依舊緊鎖眉頭。』
洛浦安禪師法嗣
蘄州牙烏山彥賓禪師
有僧人問道：『未投胎做人之前，是什麼？』師父說：『三腳石牛在山坡上走，一枝瑞草在眼前分明。』 又問：『單人匹馬直入敵陣時如何？』師父說：『就算你像韓信（雄信）一樣善於用槍，也比秦王差百步。』 又問：『久經沙場，為什麼功名不就？』師父說：『雙鵰隨箭落地，李廣不以善射聞名。』 又問：『百步穿楊，射中的是誰？』師父說：『將軍不上便橋，即使有金牙也白費力氣。』 又問：『彩虹（螮蝀）在雲端吸水時如何？』師父說：『金輪天子降臨人間（閻浮），鐵縵頭上金花奇異。』 （僧人）說：『那麼此時又如何？』師父說：『如今不在靈明殿上坐朝，停止演奏八佾之舞的音樂。』
鳳翔府青峰傳楚禪師
涇州人。一天，洛浦禪師問道：『院主從哪裡來？』（傳楚禪師）說：『掃雪來。』 洛浦禪師說：『雪有多深？』（傳楚禪師）說：『樹上都是。』 洛浦禪師說：『明白了。你以後一定會住在雪窟里。』 後來（傳楚禪師）拜訪白水禪師，白水禪師說：『聽說洛浦禪師有生機一路，是嗎？』（傳楚禪師）說：『是的。』 白水禪師說：『停止生路，走熟路吧。』（傳楚禪師）說：『生路上死人無數，熟路上沒有活人。』 白水禪師說：『這是洛浦禪師的見解，你的見解是什麼？』（傳楚禪師）說：『不僅洛浦禪師，夾山禪師也奈何不了。』 白水禪師說：『夾山禪師為什麼奈何不了？』（傳楚禪師）說：『不是說生機一路。』 傳楚禪師住持寺院后，有僧人問道：『佛和魔未顯現時，應該向哪裡迴應？』（傳楚禪師）說：『各位聽我對。』 又問：『大事已經明白，為什麼還如死了父母一般悲傷？』（傳楚禪師）說：『沒有春風，花不會開放，等到花開又被吹落。』 又問：『如何是一色？』（傳楚禪師）說：『完全沒有一滴水，波浪激起銀山。』 又問：『如何是……』
【English Translation】 English version: Come closer. The Master said, 'Let the white clouds drift towards the summit of Mount Hua (Yue Ding), how can the green mountains not frown?'
Lineage of Zen Master An of Luopu
Zen Master Yanbin of Yawu Mountain in Qizhou
A monk asked, 'Before becoming human, what was it?' The Master said, 'A three-legged stone ox walks on the hillside, a sprig of auspicious grass is clearly distinguished before the eyes.' Asked again, 'How is it when a lone horse and single spear charge straight in?' The Master said, 'Even if you are as skilled with a spear as Han Xin (Xiong Xin), you are still a hundred paces behind King Qin.' Asked again, 'Having fought on the battlefield for a long time, why is fame and success not achieved?' The Master said, 'Two eagles fall with the arrow, Li Guang is not known for his archery.' Asked again, 'Who is the one who pierces the willow from a hundred paces?' The Master said, 'If the general does not cross the Bian Bridge, golden teeth are in vain.' Asked again, 'How is it when the rainbow (Di Dong) drinks from the cloud roots?' The Master said, 'The Golden Wheel Emperor descends to Jambudvipa (Yanfu), the golden flowers on the iron net head are extraordinary.' (The monk) said, 'Then how is it at this time?' The Master said, 'Now not sitting in the Lingming Hall, stop the music of the Eight-Row Dance.'
Zen Master Chuan Chu of Qingfeng in Fengxiang Prefecture
A person from Jingzhou. One day, Zen Master Luopu asked, 'Where are you coming from, Abbot?' (Zen Master Chuan Chu) said, 'Coming from sweeping snow.' Zen Master Luopu said, 'How deep is the snow?' (Zen Master Chuan Chu) said, 'It's all on the trees.' Zen Master Luopu said, 'Understood. You will surely live in a snow cave in the future.' Later, (Zen Master Chuan Chu) visited Zen Master Baishui, and Zen Master Baishui said, 'I heard that Zen Master Luopu has a path of vitality, is that so?' (Zen Master Chuan Chu) said, 'Yes.' Zen Master Baishui said, 'Stop the path of vitality, and come on the familiar path.' (Zen Master Chuan Chu) said, 'Countless people die on the path of vitality, and no living person is found on the familiar path.' Zen Master Baishui said, 'This is Zen Master Luopu's view, what is your view?' (Zen Master Chuan Chu) said, 'Not only Zen Master Luopu, but also Zen Master Jiashan can do nothing about it.' Zen Master Baishui said, 'Why can't Zen Master Jiashan do anything about it?' (Zen Master Chuan Chu) said, 'It's not about the path of vitality.' After Zen Master Chuan Chu took charge of the monastery, a monk asked, 'When the Buddha and demons have not yet appeared, where should one respond?' (Zen Master Chuan Chu) said, 'Everyone, listen to my reply.' Asked again, 'The great matter has already been understood, why is it still as sad as if one's parents had died?' (Zen Master Chuan Chu) said, 'Without the spring breeze, the flowers will not bloom, and when the flowers bloom, they will be blown away.' Asked again, 'What is one color?' (Zen Master Chuan Chu) said, 'There is not a single drop of water, waves stir up silver mountains.' Asked again, 'What is...'
是臨機一句。師曰。便道將來。曰請和尚道。師曰。穿過髑髏。不知痛癢 問如何是明瞭底人一句。師曰。駿馬寸步不移。鈍鳥升騰出路。
京兆府永安院善靜禪師
郡之王氏子。母夢金像。覺而有娠。師幼習儒學。博通群言。年二十七。忽厭浮幻。潛詣終南山。禮廣度披削。唐天覆中。南謁洛浦。浦器之。容其入室。乃典園務。力營眾事。一日有僧辭浦。浦曰。四面是山。阇黎向甚麼處去。僧無對。浦曰。限汝十日下語得中。即從汝去。其僧經行冥搜。偶入園中。師問曰。上座既是辭去。今何在此。僧具陳所以。堅請代語。師曰。竹密豈妨流水過。山高那阻野云飛。其僧喜踴。師囑之曰。不得道是某甲語。僧遂白浦。浦曰誰語。曰某甲語。浦曰。非汝語。僧具言園頭見教。浦至晚上堂。謂眾曰。莫輕園頭。他日座下有五百人在。后住永安。眾餘五百。果符洛浦之記 僧問。知有道不得時如何。師曰。知有個甚麼。曰不可無去也。師曰。恁么則合道得。曰道即不無。爭奈語偏。師曰。水凍魚難躍。山寒花發遲 問如何是和尚家風。師曰。木馬背斜陽。入草無軌跡 問如何是一色。師曰。易分雪裡粉。難辯墨中煤 問如何是衲衣向上事。師曰。龍魚不出海。水月不吞光 問不可以智知。不可以識識時如何。
【現代漢語翻譯】 現代漢語譯本： 是臨機一句（指禪機）。 禪師說：『那就說出來。』 那人說：『請和尚說。』 禪師說：『穿過髑髏（dú lóu，死人頭骨），不知痛癢。』 問：『如何是明瞭的人說的一句話？』 禪師說：『駿馬寸步不移，鈍鳥升騰出路。』
京兆府（今西安）永安院善靜禪師
是郡里王家的兒子。他的母親夢見金像，醒來后就懷孕了。禪師從小學習儒學，博通各種學說。二十七歲時，忽然厭倦世間的虛幻，偷偷地到終南山，拜廣度為師剃度出家。唐天覆年間（901-904），南下拜訪洛浦禪師。洛浦禪師很器重他，允許他進入內室，於是讓他管理園務，盡力操持各種事務。一天，有僧人向洛浦禪師告辭，洛浦禪師問：『四面都是山，你打算到哪裡去？』 僧人無言以對。洛浦禪師說：『限你十日之內說出符合禪意的話，就允許你離開。』 那僧人冥思苦想，偶然進入園中，禪師問：『上座既然要告辭，現在為何在此？』 僧人詳細說明了原因，懇請禪師代為回答。禪師說：『竹子茂密豈能妨礙流水經過，山高又怎能阻擋野云飛翔。』 那僧人非常高興。禪師囑咐他說：『不要說是某甲（禪師自稱）說的話。』 僧人於是稟告洛浦禪師。洛浦禪師問：『誰說的？』 僧人說：『某甲說的。』 洛浦禪師說：『不是你說的。』 僧人詳細說了園頭禪師教他的話。洛浦禪師晚上升堂，對眾人說：『不要輕視園頭，將來他的座下會有五百人。』 後來禪師住在永安院，門徒超過五百人，果然應驗了洛浦禪師的預言。僧人問：『知道有道卻說不出來時如何是好？』 禪師說：『知道有個什麼？』 僧人說：『不能沒有去處啊。』 禪師說：『這樣就應該說得出來。』 僧人說：『說出來倒是不難，只是言語偏頗。』 禪師說：『水凍魚難躍，山寒花發遲。』 問：『如何是和尚的家風？』 禪師說：『木馬背斜陽，入草無軌跡。』 問：『如何是一色（指絕對的真如）？』 禪師說：『易分雪裡粉，難辯墨中煤。』 問：『如何是衲衣（僧人的衣服）向上事（指最根本的佛法）？』 禪師說：『龍魚不出海，水月不吞光。』 問：『不可以智知，不可以識識時如何？』
【English Translation】 English version: It is a phrase on the spot (referring to a Zen koan). The master said, 'Then say it.' The person said, 'Please, Master, say it.' The master said, 'Passing through the skull, not knowing pain or itch.' Asked, 'What is a phrase from a person who understands?' The master said, 'A fine horse does not move an inch; a dull bird finds a way to ascend.'
Zen Master Shanjing of Yongan Monastery in Jingzhao Prefecture (present-day Xi'an)
He was the son of the Wang family in the prefecture. His mother dreamed of a golden statue and became pregnant upon awakening. The master studied Confucianism from a young age and was well-versed in various doctrines. At the age of twenty-seven, he suddenly grew weary of the illusions of the world and secretly went to Mount Zhongnan, where he was tonsured by Guangdu. During the Tianfu period of the Tang Dynasty (901-904), he went south to visit Zen Master Luopu. Zen Master Luopu valued him greatly and allowed him to enter his inner chamber, so he was put in charge of managing the garden and diligently handling various affairs. One day, a monk bid farewell to Zen Master Luopu. Zen Master Luopu asked, 'The mountains surround us on all sides; where do you intend to go?' The monk was speechless. Zen Master Luopu said, 'I give you ten days to utter a phrase that captures the meaning; then I will allow you to leave.' The monk pondered deeply and happened to enter the garden, where the master asked, 'Since you are bidding farewell, why are you here now?' The monk explained the reason in detail and earnestly requested the master to answer on his behalf. The master said, 'Dense bamboo cannot hinder the passage of flowing water; high mountains cannot obstruct the flight of wild clouds.' The monk was overjoyed. The master instructed him, 'Do not say that it was said by Moujia (the master referring to himself).' The monk then reported to Zen Master Luopu. Zen Master Luopu asked, 'Who said it?' The monk said, 'Moujia said it.' Zen Master Luopu said, 'You did not say it.' The monk explained in detail that the garden head had taught him. Zen Master Luopu ascended the hall in the evening and said to the assembly, 'Do not underestimate the garden head; in the future, there will be five hundred people under his seat.' Later, the master resided at Yongan Monastery, and his disciples exceeded five hundred, indeed fulfilling Zen Master Luopu's prediction. A monk asked, 'What is to be done when one knows the Dao but cannot express it?' The master said, 'Know what?' The monk said, 'One cannot be without a destination.' The master said, 'Then you should be able to express it.' The monk said, 'Expressing it is not difficult, but the words are biased.' The master said, 'When the water freezes, the fish struggle to leap; when the mountain is cold, the flowers bloom late.' Asked, 'What is the family style of the Master?' The master said, 'A wooden horse carries the setting sun, entering the grass without a trace.' Asked, 'What is one color (referring to absolute Suchness)?' The master said, 'Easy to distinguish powder in snow, difficult to discern coal in ink.' Asked, 'What is the matter upward of the kasaya (monk's robe) (referring to the most fundamental Dharma)?' The master said, 'Dragon fish do not leave the sea; water and moon do not swallow light.' Asked, 'What is to be done when it cannot be known by intellect, and cannot be recognized by consciousness?'
師曰。鶴鷺並頭踏雪睡。月明驚起兩遲疑 問牛頭未見四祖時如何。師曰。異境靈松睹者皆羨。曰見后如何。師曰。葉落已枝摧。風來不得韻 問如何得生如來家。師曰。披衣望曉。論劫不明。曰明後如何。師曰。一句不可得。曰如何是不坐如來座。師曰。抱頭石女歸來晚。祇園會裡沒蹤由 師住游𤏡道。避昭宗蒙塵之亂。以後晉開運丙午冬。鳴犍槌。集僧囑累。入方丈。東向右脅而化。謚凈悟禪師。壽八十有九。臘六十。
鄧州中度禪師
僧問。海內不逢師。如何是寰中主。師曰。金雞當報曉。時人自不聞 問如何是暗中明鏡。師曰。昧不得。曰未審照何物。師曰。甚麼物不照 問如何是實際理地不受一塵。佛事門中不捨一法。師曰。真常塵不染。海納百川流。曰請和尚離聲色外答。師曰。木人常對語。有性不能言。
嘉州洞溪戒定禪師
初問洛浦。月樹無枝長覆蔭。請師直指妙元微。浦曰。森羅秀處事不相依。淥水千波孤峰自異。師於是領旨 住后。僧問。蛇師為甚麼被蛇吞。師曰。幾度扣門招不出。將身直入里頭看 有官人問。既是清凈伽藍。為甚打魚鼓。師曰。直須打出青霄外。免見龍門點額人。
京兆府臥龍禪師
僧問。杲日符天際。珠光照舊都。浦津通法海。今日
【現代漢語翻譯】 現代漢語譯本 師父說：仙鶴和白鷺並排站著，在雪地裡睡覺。明亮的月光驚醒了它們，顯得有些遲疑。
有人問：牛頭禪師（Niutou）未見到四祖道信（Sizu Daoxin）時，是怎樣的？師父說：奇異的景色和靈秀的松樹，看到的人都羨慕。問：見到之後又是如何？師父說：樹葉凋落，樹枝也已折斷，風吹來也發不出聲音。
有人問：如何才能生在如來（Rulai，Tathagata）家？師父說：披著衣服等待天亮，爭論劫數也無法明白。問：明白之後又如何？師父說：一句話也說不出來。問：如何是不坐如來座？師父說：抱著頭的石女很晚才回來，在祇園精舍（Qiyuan Jingshe，Jetavana Vihara）里沒有軌跡。
師父住在游𤏡道，爲了躲避昭宗（Zhaozong，888-904）蒙塵之亂。在後晉開運（Kaiyun，944-947）丙午年冬天，敲響犍槌，召集僧人囑咐後事，進入方丈室，面向東方，右側臥著圓寂。謚號為凈悟禪師，享年八十九歲，僧臘六十年。
鄧州中度禪師
有僧人問：海內沒有遇到師父，什麼是寰宇之主？師父說：金雞應當報曉，是世人自己沒有聽到。問：什麼是暗中的明鏡？師父說：無法昧沒。問：不知道照什麼東西？師父說：什麼東西不照？
有人問：如何是實際理地，不受一塵；佛事門中，不捨一法？師父說：真常的本性不染塵埃，大海容納百川流水。問：請和尚離開聲色之外回答。師父說：木頭人經常相對說話，有靈性卻不能說話。
嘉州洞溪戒定禪師
起初問洛浦禪師：月中的樹沒有樹枝，卻能長久地覆蓋蔭涼，請師父直接指點妙元真微。洛浦禪師說：森羅萬象秀麗之處，事物互不相依，碧綠的江水千層波浪，孤立的山峰自然奇異。禪師於是領悟了旨意。住持寺院后，有僧人問：蛇師為什麼會被蛇吞掉？師父說：多次敲門也叫不出來，乾脆親自進入蛇腹裡面看個究竟。
有官員問：既然是清凈的伽藍（Qielan，Sangharama），為什麼要打魚鼓？師父說：必須打到青霄之外，免得被龍門點額。
京兆府臥龍禪師
有僧人問：光明的太陽照耀天邊，寶珠的光芒照亮舊都，洛浦的渡口通向佛法的海洋，今天……
【English Translation】 English version The Master said: 'Cranes and egrets stand side by side, sleeping in the snow. The bright moonlight startles them, and they hesitate.'
Someone asked: 'What was Niutou (牛頭, Ox-Head) Zen Master like before he met the Fourth Patriarch Daoxin (四祖道信, Fourth Ancestor Daoxin)?' The Master said: 'The strange scenery and spiritual pines are admired by all who see them.' Asked: 'What is it like after seeing them?' The Master said: 'The leaves have fallen and the branches are broken. The wind comes but cannot make a sound.'
Someone asked: 'How can one be born into the Tathagata (如來, Rulai) family?' The Master said: 'Dressing and waiting for dawn, arguing about kalpas (劫, jie) will not bring understanding.' Asked: 'What is it like after understanding?' The Master said: 'A single phrase cannot be obtained.' Asked: 'What is it to not sit on the Tathagata's seat?' The Master said: 'The stone woman holding her head returns late, with no trace in the Jetavana Vihara (祇園精舍, Qiyuan Jingshe).'
The Master lived in You𤏡 Road, avoiding the chaos of Emperor Zhaozong (昭宗, 888-904) fleeing the capital. In the winter of the Bingwu year of the Kaiyun (開運, 944-947) era of the Later Jin Dynasty, he struck the gavel, gathered the monks to entrust his affairs, entered his room, and passed away lying on his right side facing east. He was posthumously named Zen Master Jingwu, with a lifespan of eighty-nine years and sixty years as a monk.
Zen Master Zhongdu of Dengzhou
A monk asked: 'If one does not meet the Master within the seas, what is the Lord of the Universe?' The Master said: 'The golden rooster should crow at dawn, but people do not hear it themselves.' Asked: 'What is a bright mirror in the dark?' The Master said: 'It cannot be obscured.' Asked: 'I don't know what it illuminates?' The Master said: 'What does it not illuminate?'
Someone asked: 'What is the actual ground of principle, not receiving a speck of dust; within the gate of Buddhist affairs, not abandoning a single dharma?' The Master said: 'True constancy is not stained by dust, the sea accepts hundreds of rivers.' Asked: 'Please, Master, answer outside of sound and form.' The Master said: 'Wooden figures often speak to each other, but those with nature cannot speak.'
Zen Master Jieding of Dongxi in Jia Prefecture
Initially, he asked Luopu: 'The moon tree has no branches but provides long-lasting shade. Please, Master, directly point out the subtle and profound mystery.' Luopu said: 'In the beautiful places of myriad phenomena, things do not rely on each other. The green water has a thousand waves, and the solitary peak is naturally different.' The Master then understood the meaning. After residing in the temple, a monk asked: 'Why is the snake charmer swallowed by the snake?' The Master said: 'Knocking on the door many times does not bring him out; enter directly into the belly to see what's going on.'
An official asked: 'Since it is a pure Sangharama (伽藍, Qielan), why beat the fish drum?' The Master said: 'It must be beaten beyond the blue sky to avoid being marked on the forehead by the Dragon Gate.'
Zen Master Wolong of Jingzhao Prefecture
A monk asked: 'The bright sun shines on the horizon, the light of the pearl illuminates the old capital, the ferry of Luopu leads to the ocean of Dharma, today...'
意如何。師曰。實劍揮時。豈該明暗。
逍遙忠禪師法嗣
泉州福清院師巍通玄禪師
僧問。枝分夾嶺。的紹逍遙。寶座既登。法雷請震。師曰。逍遙迥物外。物外霞不生 問如何是西來的的意。師曰。立雪未為勞。斷臂方為的。曰恁么則一華開五葉。棼芳直至今。師曰。因圓三界外。果滿十方知。
京兆府白雲無休禪師
僧問。路逢猛虎。如何降伏。師曰。歸依佛法僧 問如何是白雲境。師曰。月夜樓邊海客愁。
蟠龍文禪師法嗣
廬山永安凈悟禪師
僧問。如何是出家底事。師曰。萬丈懸崖撒手去。曰如何是不出家底事。師曰。迥殊雪嶺安巢節。有異許由掛一瓢 問六門不通。如何達信。師曰。阇黎外邊與誰相識 問脫籠頭卸角䭾來時如何。師曰。換骨洗腸投紫塞。雁門切忌更銜蘆 問。從上諸聖。將何以示人。師曰。有異祖龍行化節。迥超棲鳳越揚塵 問如何是解作客底人。師曰。寶御珍裝猶尚棄。誰能歷劫傍他門 問如何是西來意。師曰。海底泥牛吼。雲中木馬嘶 問。眾手淘金。誰是得者。師曰。黃帝不曾游赤水。神珠罔象也虛然 問雪覆蘆華時如何。師曰。雖則冱凝呈瑞色。太陽暉后卻迷人。
袁州木平山善道禪師
初謁洛浦問。一漚未
發已前。如何辨其水脈。浦曰。移舟諳水脈。舉棹別波瀾。師不契。乃參蟠龍。語同前問。龍曰。移舟不別水。舉棹即迷源。師從此悟入 僧問。如何是西來意。師曰。石羊頭子向東看 問如何是正法眼。師曰。拄杖孔 問如何是不動尊。師曰。浪浪蕩蕩 問如何是木平一句。師曰。逼塞虛空。曰逼塞虛空即不問。如何是一句。師便打 凡有新到。未許參禮。先令運土三擔。而示偈曰。南山路側東山低。新到莫辭三轉泥。嗟汝在途經日久。明明不曉卻成迷 師肉髻螺紋。金陵李氏。向其道譽。迎請供養。待以師禮。嘗問。如何是木平。師曰。不勞斥斧。曰為甚麼不勞斤斧。師曰。木平 法眼有偈贈曰。木平山裡人。貌古言復少。相看陌路同。論心秋月皎。壞衲線非蠶。助歌聲有鳥。城闕今日來。一漚曾已曉。滅後門人建塔。宋真宗敕謚真寂禪師。塔曰普慧。
崇福志禪師
僧問。供養百千諸佛。不如供養一無心道人。未審諸佛有何過。無心道人有何德。師曰。雪深宜近火。身暖覺春遲 問貧子獻珠時如何。師曰。甚麼處得來 問如何是道。師曰。回車有分。
陜府龍溪禪師
上堂。僧問。如何是無縫塔。師曰。百寶莊嚴今已了。四門開豁幾多時。師乃曰。直饒說似個無縫塔。也不免老僧下個
橛。作么生免得去。眾無對。師曰下去。
黃山輪禪師法嗣
郢州桐(或作潼)泉山禪師
參黃山。山問。天門一合。十方無路。有人道得。擺手出漳江。師曰。蟄戶不開。龍無龍句。山曰。是你恁么道。師曰。是即直言是。不是直言不是。山曰。擺手出漳江。山復問。卞和到處荊山秀。玉印從他天子傳時如何。師曰。靈鶴不于林下憩。野老不重太平年。山深肯之 住后。僧問。如何是相傳底事。師曰。龍吐長生水。魚吞無盡漚。曰請師挑剔。師曰。擂鼓轉船頭。棹穿波里月。
韶山普禪師法嗣
潭州文殊禪師
僧問。如何是祝融峰前事。師曰。巖前瑞草生 問仁王登位。萬姓沾恩。和尚出世有何祥瑞。師曰。萬里長沙駕鐵船 問如何是本爾莊嚴。師曰。菊花原上景。行人去路長。
耀州容行禪師
僧問。密室之言。請師垂示。師曰。南方水闊。北地風多。曰不會。乞師再指。師曰。鳥棲林麓易。人出是非難。
思明禪師法嗣
襄州鷲嶺善本禪師
浴次僧問。和尚是離垢人。為甚麼卻浴。師曰。定水湛然滿。浴此無垢人 問祖意教意。是同是別。師曰。鷲嶺峰上。青草參天。鹿野苑中。狐兔交橫。
青原下七世
藤霞禪師法嗣
【現代漢語翻譯】 『橛』（Jue，木樁）。如何才能免除呢？眾僧無言以對。禪師說：『下去。』
黃山輪禪師法嗣
郢州桐泉山禪師（或作潼泉山禪師）
參拜黃山禪師。黃山禪師問：『天門一旦關閉，十方無路可走。如果有人能說出道理，就擺手走出漳江。』禪師說：『蟄伏的門戶不開，龍就沒有龍的語句。』黃山禪師說：『是你這樣說的嗎？』禪師說：『是就直說是，不是就直說不是。』黃山禪師說：『擺手走出漳江。』黃山禪師又問：『卞和到任何地方，荊山都顯得秀美，玉璽由天子世代相傳時，情況如何？』禪師說：『靈鶴不在林下棲息，鄉野老翁不看重太平年景。』黃山禪師深以為然。禪師住持寺院后，有僧人問：『什麼是世代相傳的事？』禪師說：『龍吐長生水，魚吞無盡的泡沫。』僧人說：『請禪師挑明。』禪師說：『擂鼓轉船頭，船槳劃破水中的月亮。』
韶山普禪師法嗣
潭州文殊禪師
有僧人問：『什麼是祝融峰前的事？』禪師說：『巖石前生長著吉祥的草。』問：『仁王登基，萬民都沾受恩惠，和尚出世有什麼祥瑞？』禪師說：『在萬里長沙駕駛鐵船。』問：『什麼是本來的莊嚴？』禪師說：『菊花盛開的原野景色，行人趕路的路途漫長。』
耀州容行禪師
有僧人問：『密室之言，請禪師開示。』禪師說：『南方水面寬闊，北方風大。』僧人說：『不明白，請禪師再次指點。』禪師說：『鳥兒容易在樹林里棲息，人卻難以擺脫是非。』
思明禪師法嗣
襄州鷲嶺善本禪師
洗浴時，有僧人問：『和尚是遠離塵垢的人，為什麼還要洗浴？』禪師說：『定水清澈而充滿，洗浴這沒有塵垢的人。』問：『祖師的意旨和教義，是相同還是不同？』禪師說：『鷲嶺峰上，青草長得參天高；鹿野苑中，狐貍和兔子交錯橫行。』
青原下七世
藤霞禪師法嗣
【English Translation】 'Peg.' How can one escape it? The assembly was silent. The Master said, 'Go down.'
Successor of Chan Master Huangshan Lun
Chan Master Tongquan (or Tong) of Yingzhou
He visited Huangshan. Huangshan asked, 'Once the Heavenly Gate is closed, there is no path in the ten directions. If someone can speak of it, wave his hand and leave Zhang River.' The Master said, 'Hibernating doors do not open; dragons have no dragon phrases.' Huangshan said, 'Is that how you speak?' The Master said, 'If it is, say it directly; if it is not, say it directly.' Huangshan said, 'Wave your hand and leave Zhang River.' Huangshan then asked, 'Bian He makes Jing Mountain beautiful wherever he goes; what is it like when the jade seal is passed down by the Son of Heaven?' The Master said, 'A spiritual crane does not rest under the forest; an old rustic does not value peaceful years.' Huangshan deeply agreed. After residing in the monastery, a monk asked, 'What is the matter passed down from generation to generation?' The Master said, 'The dragon spits out the water of longevity; the fish swallows endless bubbles.' The monk said, 'Please, Master, clarify it.' The Master said, 'Beat the drum and turn the bow of the boat; the oar pierces the moon in the waves.'
Successor of Chan Master Shaoshan Pu
Chan Master Wenshu of Tanzhou
A monk asked, 'What is the matter before Mount Zhurong?' The Master said, 'Auspicious grass grows before the cliff.' Asked, 'When the Benevolent King ascends the throne, all people receive grace. What auspicious sign is there when the Master appears in the world?' The Master said, 'Driving an iron boat for ten thousand miles in Changsha.' Asked, 'What is the original adornment?' The Master said, 'The scenery of the chrysanthemum field; the road for travelers is long.'
Chan Master Rongxing of Yaozhou
A monk asked, 'The words of the secret chamber, please Master reveal them.' The Master said, 'The southern waters are wide; the northern winds are strong.' The monk said, 'I do not understand. Please Master point it out again.' The Master said, 'Birds easily roost in the forests; it is difficult for people to escape right and wrong.'
Successor of Chan Master Siming
Chan Master Shanben of鷲嶺(鷲嶺，鷲鳥棲息的山嶺) in Xiangzhou
During bathing, a monk asked, 'Master is a person free from defilement; why do you bathe?' The Master said, 'The water of samadhi is clear and full, bathing this undefiled person.' Asked, 'Are the ancestral intent and the teachings the same or different?' The Master said, 'On the peak of鷲嶺(鷲嶺，鷲鳥棲息的山嶺), green grass reaches the sky; in鹿野苑(鹿野苑，釋迦牟尼初轉法輪之地), foxes and rabbits crisscross.'
7th Generation under Qingyuan
Successor of Chan Master Tengxia
澧州藥山禪師
上堂。夫學般若菩薩。不懼得失。有事近前。時有僧問。藥山祖裔。請師舉唱。師曰。萬機挑不出。曰為甚麼萬機挑不出。師曰。他緣岸谷 問如何是藥山家風。師曰。葉落不如初 問法雷哮吼時如何。師曰。宇宙不曾震。曰為甚麼不曾震。師曰。遍地娑婆。未嘗哮吼。曰不哮吼底事如何。師曰。闔國無人知。
云蓋景禪師法嗣
衡岳南臺寺藏禪師
僧問。遠遠投師。請師一接。師曰。不隔戶 問如何是南臺境。師曰。松韻拂時石不點。孤峰山下壘難齊。曰如何是境中人。師曰。巖前栽野果。接待往來賓。曰恁么則謝師供養。師曰。怎生滋味 問如何是法堂。師曰。無壁落 問不顧諸緣時如何。師良久。
潭州云蓋山證覺禪師
僧問。如何是和尚家風。師曰。四海不曾通 問如何是一塵含法界。師曰。通身體不圓。曰如何是九世剎那分。師曰。繁興不布彩 問如何是宗門中的的意。師曰。萬里胡僧。不入波瀾。
烏牙賓禪師法嗣
安州大安山興古禪師
僧問。亡僧遷化。向甚麼處去也。師曰。昨夜三更拜南郊 問維摩默然意旨如何。師曰。黯黑石牛兒。超然不出戶 問如何是那邊事。師曰。黑漆牧童不展手。銀籠鶴畔野云飛。
蘄
【現代漢語翻譯】 現代漢語譯本： 澧州藥山禪師 上堂：學般若（智慧）的菩薩，不懼怕得失。有事就近前來。當時有僧人問：『藥山（藥山禪師）的後代，請師父開示。』禪師說：『萬機挑不出。』僧人問：『為什麼萬機挑不出？』禪師說：『他緣岸谷。』問：『如何是藥山家風？』禪師說：『葉落不如初。』問：『法雷哮吼時如何？』禪師說：『宇宙不曾震。』問：『為什麼不曾震？』禪師說：『遍地娑婆（堪忍世界），未嘗哮吼。』問：『不哮吼底事如何？』禪師說：『闔國無人知。』 云蓋景禪師法嗣 衡岳南臺寺藏禪師 僧人問：『遠遠投奔師父，請師父接引。』禪師說：『不隔戶。』問：『如何是南臺境？』禪師說：『松韻拂時石不點，孤峰山下壘難齊。』問：『如何是境中人？』禪師說：『巖前栽野果，接待往來賓。』問：『這樣就感謝師父的供養了。』禪師說：『怎生滋味？』問：『如何是法堂？』禪師說：『無壁落。』問：『不顧諸緣時如何？』禪師沉默良久。 潭州云蓋山證覺禪師 僧人問：『如何是和尚家風？』禪師說：『四海不曾通。』問：『如何是一塵含法界（宇宙）？』禪師說：『通身體不圓。』問：『如何是九世剎那分？』禪師說：『繁興不布彩。』問：『如何是宗門中的的意？』禪師說：『萬里胡僧，不入波瀾。』 烏牙賓禪師法嗣 安州大安山興古禪師 僧人問：『亡僧遷化，向什麼處去也？』禪師說：『昨夜三更拜南郊。』問：『維摩（維摩詰）默然意旨如何？』禪師說：『黯黑石牛兒，超然不出戶。』問：『如何是那邊事？』禪師說：『黑漆牧童不展手，銀籠鶴畔野云飛。』 蘄州黃梅山near禪師
【English Translation】 English version: Zen Master Yaoshan of Lizhou The Zen master ascended the hall and said: 'A Bodhisattva (enlightened being) who studies Prajna (wisdom) is not afraid of gain or loss. If there is something, come forward.' At that time, a monk asked: 'Descendant of Yaoshan (Zen Master Yaoshan), please, Master, expound.' The Master said: 'Ten thousand machines cannot pick it out.' The monk asked: 'Why can't ten thousand machines pick it out?' The Master said: 'It depends on the other shore and the valley.' Asked: 'What is the family style of Yaoshan?' The Master said: 'Fallen leaves are not as good as the beginning.' Asked: 'What happens when the Dharma thunder roars?' The Master said: 'The universe has never shaken.' Asked: 'Why has it never shaken?' The Master said: 'The Saha world (world of suffering) everywhere has never roared.' Asked: 'What is the matter of not roaring?' The Master said: 'No one in the whole country knows.' Dharma successor of Zen Master Yun Gai Jing Zen Master Zang of Nantai Temple, Hengyue A monk asked: 'I have come from afar to seek the Master, please receive me.' The Master said: 'Not separated by the door.' Asked: 'What is the realm of Nantai?' The Master said: 'When the pine rhyme brushes, the stone is not touched; it is difficult to align the fortresses under the lonely peak.' Asked: 'What is the person in the realm?' The Master said: 'Plant wild fruits in front of the rock, and receive guests coming and going.' Asked: 'In that case, thank you, Master, for the offering.' The Master said: 'What kind of taste?' Asked: 'What is the Dharma hall?' The Master said: 'No walls.' Asked: 'What happens when one does not care about all conditions?' The Master was silent for a long time. Zen Master Zhengjue of Yungai Mountain, Tanzhou A monk asked: 'What is the family style of the Abbot?' The Master said: 'The four seas have never been connected.' Asked: 'How does one dust contain the Dharmadhatu (universe)?' The Master said: 'The whole body is not round.' Asked: 'What is the division of nine worlds in an instant?' The Master said: 'Prosperity does not spread color.' Asked: 'What is the meaning of the ancestral gate?' The Master said: 'A monk from ten thousand miles away does not enter the waves.' Dharma successor of Zen Master Wu Ya Bin Zen Master Xinggu of Da'an Mountain, Anzhou A monk asked: 'Where does a deceased monk go after death?' The Master said: 'Last night at the third watch, I worshiped the southern suburbs.' Asked: 'What is the meaning of Vimalakirti's (name of a famous Buddhist figure) silence?' The Master said: 'A dark stone ox does not go out of the house.' Asked: 'What is the matter over there?' The Master said: 'A black lacquer shepherd boy does not unfold his hands, and wild clouds fly beside the silver cage crane.' Zen Master near Huangmei Mountain, Qizhou
州烏牙山行朗禪師
僧問。未作人身已前作甚麼來。師曰。海上石牛歌三拍。一條紅線掌間分 問迦葉上行衣。何人合得披。師曰。天然無相子。不掛出塵衣。
青峰楚禪師法嗣
西川靈龕禪師
僧問。如何是諸佛出身處。師曰。出處非干佛。春來草自青 問碌碌地時如何。師曰。試進一步看。
京兆府紫閣山端己禪師
僧問。四相俱盡。立甚麼為真。師曰。你甚麼處去來 問渭水正東流時如何。師曰。從來無間斷。
房州開山懷晝禪師
僧問。作何行業。即得不違于千聖。師曰。妙行無倫匹。情元體自殊 問有耳不臨清水洗。無心誰為白雲幽時如何。師曰。無木掛千金。曰掛后如何。師曰。杳杳人難辯 問如何是塵中師。師曰。荊棘林中隨處到。旃檀林里任縱橫 問如何是祖師西來意。師曰。月隱澄潭。金輝正午。
幽州傳法禪師
僧問。教意祖意。是同是別。師曰。華開金線秀。古洞白雲深 問別人為甚麼徒弟多。師為甚麼無徒弟。師曰。海島龍多隱。茅茨鳳不棲。
益州凈眾寺歸信禪師
僧問。蓮華未出水時如何。師曰。菡萏滿池流。曰出水后如何。師曰。葉落不知秋 問不假浮囊便登巨海時如何。師曰。紅觜飛超三界外。綠毛也
【現代漢語翻譯】 現代漢語譯本 州烏牙山行朗禪師
有僧人問道：『未成為人身之前是什麼？』行朗禪師說：『海上石牛歌唱三拍，一條紅線在掌間分明。』 又問：『迦葉（Kāśyapa，佛教中的一位重要弟子）上行衣，什麼樣的人才配披？』行朗禪師說：『天然無相之子，不需掛出塵之衣。』
青峰楚禪師法嗣
西川靈龕禪師
有僧人問道：『如何是諸佛出身之處？』靈龕禪師說：『出身之處與佛無關，春來草自然青。』 又問：『忙碌不停時如何？』靈龕禪師說：『試著進一步看看。』
京兆府紫閣山端己禪師
有僧人問道：『四相（佛教用語，指生、住、異、滅四種現象）都已消盡，立什麼為真？』端己禪師說：『你從什麼地方來？』 又問：『渭水正向東流時如何？』端己禪師說：『從來沒有間斷。』
房州開山懷晝禪師
有僧人問道：『做什麼樣的行業，才能不違背千聖（指眾多的聖人）？』懷晝禪師說：『妙行沒有倫比，情元本體自然殊異。』 又問：『有耳不需清水洗，無心誰為白雲幽時如何？』懷晝禪師說：『無木可掛千金。』僧人問：『掛后如何？』懷晝禪師說：『杳杳難辨。』 又問：『如何是塵中師？』懷晝禪師說：『荊棘林中隨處可到，旃檀林里任憑縱橫。』 又問：『如何是祖師西來意（指禪宗傳入中國的根本宗旨）？』懷晝禪師說：『月隱澄潭，金輝正午。』
幽州傳法禪師
有僧人問道：『教意（佛教的教義）和祖意（禪宗的宗旨），是相同還是不同？』傳法禪師說：『花開金線秀，古洞白雲深。』 又問：『別人為什麼徒弟多，禪師為什麼沒有徒弟？』傳法禪師說：『海島龍多隱，茅茨鳳不棲。』
益州凈眾寺歸信禪師
有僧人問道：『蓮花未出水時如何？』歸信禪師說：『菡萏滿池流。』僧人問：『出水后如何？』歸信禪師說：『葉落不知秋。』 又問：『不借助浮囊便能登上巨海時如何？』歸信禪師說：『紅嘴飛超三界外，綠毛也…』
【English Translation】 English version Zen Master Xinglang of Wuyashan Mountain in Zhou
A monk asked: 'What was it before becoming a human?' The Master said: 'A stone ox on the sea sings three beats, a red thread is clearly divided in the palm.' Another asked: 'Kāśyapa's (Kāśyapa, an important disciple in Buddhism) upper garment, who is worthy to wear it?' The Master said: 'A naturally formless child does not need to wear dust-escaping clothes.'
Successor of Zen Master Chu of Qingfeng
Zen Master Lingkan of Xichuan
A monk asked: 'What is the birthplace of all Buddhas?' The Master said: 'The birthplace has nothing to do with the Buddha; when spring comes, the grass is naturally green.' Another asked: 'What is it like when one is constantly busy?' The Master said: 'Try to take a step further and see.'
Zen Master Duanji of Zigeshan Mountain in Jingzhao Prefecture
A monk asked: 'When the four characteristics (Buddhist term referring to the four phenomena of birth, dwelling, change, and extinction) are exhausted, what is established as truth?' The Master said: 'Where have you come from?' Another asked: 'What is it like when the Wei River flows eastward?' The Master said: 'It has never been interrupted.'
Zen Master Huaizhou of Kaishan in Fangzhou
A monk asked: 'What kind of practice should one engage in to avoid contradicting the thousands of sages?' The Master said: 'Wonderful practice is unparalleled; the essence of feeling and the substance are naturally different.' Another asked: 'What is it like when one has ears but does not need to wash them with clear water, and when one is without mind, who makes the white clouds secluded?' The Master said: 'There is no tree to hang a thousand gold coins on.' The monk asked: 'What happens after hanging?' The Master said: 'It is vaguely difficult to distinguish.' Another asked: 'What is a teacher in the dust?' The Master said: 'One can reach anywhere in the thorny forest, and roam freely in the sandalwood forest.' Another asked: 'What is the meaning of the Patriarch's coming from the West (referring to the fundamental purpose of Zen Buddhism's transmission to China)?' The Master said: 'The moon hides in the clear pool, and the golden light shines at noon.'
Zen Master Chuanfa of Youzhou
A monk asked: 'Are the teachings (Buddhist doctrines) and the Patriarch's intention (the purpose of Zen Buddhism) the same or different?' The Master said: 'Flowers bloom with golden threads, and white clouds are deep in the ancient cave.' Another asked: 'Why do others have many disciples, while the Zen Master has none?' The Master said: 'Many dragons hide on the islands, and phoenixes do not dwell in thatched huts.'
Zen Master Guixin of Jingzhong Temple in Yizhou
A monk asked: 'What is it like when the lotus flower has not yet emerged from the water?' The Master said: 'Lotus buds fill the pond.' The monk asked: 'What is it like after emerging from the water?' The Master said: 'Leaves fall without knowing autumn.' Another asked: 'What is it like to be able to ascend the great sea without relying on a floating bladder?' The Master said: 'The red beak flies beyond the three realms, and the green feathers also...'
解道煎茶 問如何是自在底人。師曰。劍樹霜林去便行。曰如何是不自在底人。師曰。釋迦在阇黎后。
青峰山清勉禪師
僧問。久醞蒲萄酒。今日為誰開。師曰。飲者方知 問如何是祖師西來意。師曰。耨池無一滴。四海自滔滔。
五燈全書卷第十二 卍新續藏第 81 冊 No. 1571 五燈全書(第1卷-第33卷)
五燈全書卷第十三
京都聖感禪寺住持(臣)僧 (超永) 編輯
京都古華嚴寺住持(臣)僧 (超揆) 較閱 進呈
南嶽下二世
馬祖一禪師法嗣
荊州天王道悟禪師
渚宮崔氏子玉之後裔也。年十五。依長沙寺曇翥律師出家。二十三。詣嵩山受戒。三十參石頭。頻沐指示。曾未投機。次謁忠國師。三十四。興國師侍者應真南還。謁馬祖。祖曰。識取自心本來是佛。不屬漸次。不假修持。體自如如。萬德圓滿。師于言下大悟。祖囑曰。汝若住持。莫離舊處。師蒙指已。便返荊門。去郭不遠。結草為廬 后因節使顧問左右。申其端緒。節使親臨訪道。見其路隘車馬難通。極目荒榛。曾未修削。睹茲發怒。令人擒師。拋於水中。旌旆才歸。乃見遍衙火發。內外烘焰。莫可近之。惟聞空中聲曰。我是天王神。我是天王神。
【現代漢語翻譯】 現代漢語譯本 解道煎茶，問：『如何是自在底人？』（如何是真正自在的人？）師（青峰山清勉禪師）曰：『劍樹霜林去便行。』（即使面對劍樹霜林這樣的險境也能自由穿行）。問：『如何是不自在底人？』（如何是不自在的人？）師曰：『釋迦在阇黎后。』（釋迦牟尼還跟在你的後面）。
青峰山清勉禪師
僧問：『久醞蒲萄酒，今日為誰開？』（珍藏許久的葡萄酒，今天為誰開啟？）師曰：『飲者方知。』（飲酒的人才知道）。問：『如何是祖師西來意？』（什麼是祖師達摩從西天來到東土的真意？）師曰：『耨池無一滴，四海自滔滔。』（耨池裡沒有一滴水，四海卻波濤洶涌）。
五燈全書卷第十二 卍新續藏第 81 冊 No. 1571 五燈全書(第1卷-第33卷)
五燈全書卷第十三
京都聖感禪寺住持(臣)僧 (超永) 編輯
京都古華嚴寺住持(臣)僧 (超揆) 較閱 進呈
南嶽下二世
馬祖一禪師法嗣
荊州天王道悟禪師
渚宮崔氏子玉的後裔。十五歲時，依長沙寺曇翥律師出家。二十三歲時，前往嵩山受戒。三十歲時，參拜石頭希遷禪師，多次得到他的指示，但始終未能領悟。之後拜見忠國師。三十四歲時，興國師的侍者應真南歸，拜見馬祖道一禪師。馬祖說：『識取自心本來是佛，不屬漸次，不假修持，體自如如，萬德圓滿。』（認識到自己的心本來就是佛，不屬於漸修，不需要藉助修行，本體自然如如不動，具備萬種功德）。道悟禪師在聽了這些話后，當下大悟。馬祖囑咐他說：『汝若住持，莫離舊處。』（如果你要主持寺廟，不要離開原來的地方）。道悟禪師蒙受馬祖的指點后，便返回荊門，在離城不遠的地方，結草為廬。後來因為節度使顧問左右，向他陳述了道悟禪師的情況。節度使親自前去拜訪求道，看到道路狹窄，車馬難以通行，放眼望去一片荒涼，沒有修整。看到這些景象后，節度使大怒，命人將道悟禪師抓起來，扔到水中。節度使的儀仗隊剛回到衙門，就看到衙門內外燃起大火，無法靠近。只聽到空中傳來聲音說：『我是天王神，我是天王神。』
【English Translation】 English version Interpreting tea ceremony, someone asked: 'What is a truly free person?' The Master (Chan Master Qingmian of Qingfeng Mountain) said: 'They can freely walk through a forest of swords or a forest of frost.' Someone asked: 'What is a person who is not free?' The Master said: 'Śākyamuni (釋迦牟尼) is still behind you.'
Chan Master Qingmian of Qingfeng Mountain
A monk asked: 'The grape wine has been brewed for a long time, for whom is it opened today?' The Master said: 'The drinker knows.' Someone asked: 'What is the meaning of the Patriarch's (祖師) coming from the West?' The Master said: 'Not a drop in the Nuo pool (耨池), yet the four seas are surging.'
Comprehensive Records of the Five Lamps, Volume 12 卍 New Continued Tripitaka, Volume 81, No. 1571, Comprehensive Records of the Five Lamps (Volumes 1-33)
Comprehensive Records of the Five Lamps, Volume 13
Compiled by (Minister) Monk (Chao Yong) (超永), Abbot of Shenggan Chan Monastery in Kyoto
Reviewed and Presented by (Minister) Monk (Chao Kui) (超揆), Abbot of Gu Huayan Monastery in Kyoto
Second Generation under Nanyue
Dharma Successor of Chan Master Mazu Yi (馬祖一)
Chan Master Daowu of Tianwang (天王) Monastery in Jingzhou
He was a descendant of Cui Ziyu of Zhugong. At the age of fifteen, he became a monk under the Vinaya Master Tanzhu of Changsha Monastery. At the age of twenty-three, he went to Mount Song to receive the precepts. At the age of thirty, he visited Chan Master Shitou Xiqian (石頭希遷), and received his instructions many times, but he never understood. Later, he visited National Teacher Zhong. At the age of thirty-four, Yingzhen, the attendant of National Teacher Xingguo, returned south and visited Chan Master Mazu Daoyi (馬祖道一). Mazu said: 'Recognize that your own mind is originally Buddha, it does not belong to gradual cultivation, it does not require cultivation, the essence is naturally as it is, and it is full of myriad virtues.' After hearing these words, Chan Master Daowu had a great enlightenment. Mazu instructed him: 'If you are to preside over a monastery, do not leave the old place.' After receiving Mazu's guidance, Chan Master Daowu returned to Jingmen and built a thatched hut not far from the city. Later, because the military governor's advisors told him about Chan Master Daowu's situation, the military governor personally went to visit and seek the Way. Seeing that the road was narrow and difficult for carriages and horses to pass, and the view was desolate and unkempt, the military governor was furious and ordered people to arrest Chan Master Daowu and throw him into the water. As soon as the military governor's entourage returned to the yamen, they saw a fire burning inside and outside the yamen, making it impossible to approach. Only a voice was heard in the air saying: 'I am the Heavenly King God (天王神), I am the Heavenly King God.'
節使迴心設拜。煙𦦨都息。宛然如初。遂往江邊。見師在水都不濕衣。節使重仰懺悔。迎請在衙供養。于府西造寺。額號天王 僧龍潭信問曰。從上相承底事如何。師曰。不是明汝來處不得。潭曰。這個眼目。幾人具得。師曰。淺草易為長蘆 師常曰。快活快活。及臨終時。叫苦苦。又曰。閻羅王來取我也。院主問曰。和尚當時被節度使拋向水中。神色不動。如今何得恁么地。師舉枕子曰。汝道當時是。如今是。院主無對。便入滅。當唐憲宗元和戊子十月十三日也。年八十二。坐六十三夏。嗣法一人。曰崇信。
(宋大川云。以丘玄素符載二碑參合。應以天王道悟嗣馬祖。龍潭崇信嗣之。始為不差誤矣 按指月錄云。天王道悟嗣馬祖。龍潭崇信嗣之。丘玄素撰。唐聞人歸登有南嶽碑。圭峰答裴國宗趣狀。權德與馬祖塔銘。皆以天王為馬祖嗣。佛國白。達觀穎。呂夏卿。張無盡。皆有著辯。以證傳燈之誤 按正名錄云。諸家證據。由在事蹟。證據中。惟張無盡之言。最為深切。無盡云。石頭得藥山。山得曹洞。教理行果。言說婉轉。天王道悟下。出周金剛。呵風罵雨雖佛祖不敢嬰其鋒恐皇字差誤。后得丘玄素符載二碑。遍示諸方曰。吾嘗疑德山洞山。同出石頭下。因甚垂手處。死活不同。今以丘符二碑證之。朗然
【現代漢語翻譯】 現代漢語譯本：節度使回心轉意，向道悟禪師行禮。之前瀰漫的煙霧和火焰都平息了，一切恢復如初。於是節度使前往江邊，看見道悟禪師站在水面上，衣服都沒有濕。節度使更加敬仰，懺悔自己的過錯，迎請道悟禪師到衙府供養。並在衙府西邊建造寺廟，題額為『天王寺』。 僧人龍潭崇信問道：『從上代代相傳的究竟是什麼？』道悟禪師說：『如果不明瞭你從哪裡來，就無法得到。』龍潭崇信說：『這種眼光，有幾個人能夠具備呢？』道悟禪師說：『淺草容易長成蘆葦。』 道悟禪師常常說：『快活！快活！』但臨終時，卻叫喊：『苦啊！苦啊！』又說：『閻羅王來抓我了！』院主問：『和尚您當時被節度使拋到水中，神色沒有絲毫變化，如今怎麼會這樣呢？』道悟禪師舉起枕頭說：『你說當時是這樣，還是現在是這樣？』院主無言以對。道悟禪師於是圓寂。時間是唐憲宗元和戊子年（808年）十月十三日，享年八十二歲，坐禪六十三個夏天。繼承道悟禪師佛法的人只有一位，名叫崇信。 （宋代大川禪師說：『根據丘玄素撰寫的兩篇碑文參合來看，應該是天王道悟禪師繼承了馬祖道一禪師的法脈，龍潭崇信禪師繼承了道悟禪師的法脈，這樣才不會有差錯。』按《指月錄》記載，天王道悟禪師繼承了馬祖道一禪師的法脈，龍潭崇信禪師繼承了他的法脈。丘玄素撰寫碑文，唐代聞人歸登撰寫了《南嶽碑》，圭峰宗密回答裴國宗的趣狀，權德輿撰寫了《馬祖塔銘》，都認為天王道悟禪師是馬祖道一禪師的繼承人。佛國白、達觀穎、呂夏卿、張無盡等人，都有著作辯證此事，以證明《傳燈錄》的錯誤。按《正名錄》記載，各家的證據，都是根據事蹟。證據中，只有張無盡的言論最為深刻。張無盡說：『石頭希遷禪師得到了藥山惟儼禪師，藥山惟儼禪師得到了曹洞宗的教義，教理行果，言說婉轉。天王道悟禪師門下，出了周金剛，呵風罵雨，即使佛祖也不敢觸其鋒芒。』恐怕是『皇』字有差錯。後來得到了丘玄素和符載的兩篇碑文，遍示各方說：『我曾經懷疑德山宣鑒禪師和洞山良價禪師，都出自石頭希遷禪師門下，為什麼垂手處，死活不同。現在用丘玄素和符載的兩篇碑文來驗證，就清楚了。』）
【English Translation】 English version: The Jiedushi (military governor) repented and bowed to the Zen master Daowu. The smoke and flames that had been raging subsided, and everything returned to its original state. Then, the Jiedushi went to the riverbank and saw the master standing on the water without getting his clothes wet. The Jiedushi was even more in awe and repented of his mistakes, inviting the master to the government office for offerings. He also built a temple west of the office, naming it 'Tianwang Temple' (Temple of the Heavenly King). The monk Longtan Chongxin asked: 'What is the ultimate matter passed down from generation to generation?' Master Daowu said: 'You cannot attain it if you do not understand where you come from.' Longtan Chongxin said: 'How many people possess this kind of vision?' Master Daowu said: 'Shallow grass easily grows into reeds.' Master Daowu often said: 'Happy! Happy!' But when he was dying, he cried out: 'Bitter! Bitter!' He also said: 'Yama (the King of Hell) has come to take me!' The abbot asked: 'Master, when you were thrown into the water by the Jiedushi, your expression did not change at all. Why are you like this now?' Master Daowu raised a pillow and said: 'Do you say it was like that then, or is it like this now?' The abbot was speechless. Master Daowu then passed away. It was the thirteenth day of the tenth month of the Wuzi year of the Yuanhe era of Emperor Xianzong of the Tang Dynasty (808 AD). He was eighty-two years old and had spent sixty-three summers in meditation. Only one person inherited Master Daowu's Dharma, named Chongxin. (Dachuan, a Song Dynasty (960-1279 AD) Zen master, said: 'Based on the combination of the two inscriptions written by Qiu Xuansu, Tianwang Daowu should have inherited the Dharma lineage of Mazu Daoyi, and Longtan Chongxin inherited the Dharma lineage of Daowu. This way, there will be no mistakes.' According to the Zhiyuelu (Record of Pointing at the Moon), Tianwang Daowu inherited the Dharma lineage of Mazu Daoyi, and Longtan Chongxin inherited his Dharma lineage. Qiu Xuansu wrote the inscription, and the famous Tang Dynasty (618-907 AD) figure Gui Deng wrote the Nanyue Stele. Guifeng Zongmi answered Pei Guozong's interesting questions, and Quan Deyu wrote the Mazu Pagoda Inscription, all of which considered Tianwang Daowu to be the successor of Mazu Daoyi. The monks Foguo Bai, Daguan Ying, Lü Xiaqing, and Zhang Wujin all wrote treatises to argue this point, in order to prove the errors in the Chuandenglu (Record of the Transmission of the Lamp). According to the Zhengminglu (Record of Rectifying Names), the evidence from various sources is based on events. Among the evidence, only Zhang Wujin's words are the most profound. Zhang Wujin said: 'Shitou Xiqian obtained Yaoshan Weiyan, and Yaoshan Weiyan obtained the teachings of the Caodong school, the teachings, principles, practices, and results, the words are gentle and tactful. From Tianwang Daowu's lineage came Zhou Jingang, who scolded the wind and rain, even the Buddhas and ancestors would not dare to confront his sharpness.' Perhaps there is an error in the character '皇' (huang, emperor). Later, he obtained the two inscriptions of Qiu Xuansu and Fu Zai, and showed them to everyone, saying: 'I once suspected that Deshan Xuanjian and Dongshan Liangjie both came from Shitou Xiqian's lineage, why are their methods of teaching so different? Now, using the two inscriptions of Qiu Xuansu and Fu Zai to verify it, it becomes clear.')
明白。方知吾擇法驗人之不謬耳 此則直從施設處勘出。一言而定千古之疑。譬如世人子嗣有訛。考覈宗譜。固可辯明。若一滴血。則真偽立剖。無盡之言可謂滴血。而得其真者矣。按三刻所載。考據的確。討論精詳。千載疑案。一時冰釋)。
南嶽下三世
天王道悟禪師法嗣
澧州龍潭崇信禪師
渚宮人也。其家賣餅。師少而英異。初天王悟。蒙馬祖記莂。后居天王寺。人莫之測。師家于寺巷。常日以十餅饋之。悟受之。每食畢。常留一餅曰。吾惠汝以蔭子孫。師一日自唸曰。餅是我持去。何以返遺我耶。其別有旨乎。遂造而問焉。悟曰。是汝持來。復汝何咎。師聞之。頗曉元旨。因投出家。悟曰。汝昔崇福善。今信吾言。可名崇信。由是服勤左右。一日問曰。某自到來。不蒙指示心要。悟曰。自汝到來。吾未當不指汝心要。師曰。何處指示。悟曰。汝擎茶來。吾為汝接。汝行食來。吾為汝受。汝和南時。吾便低首。何處不指示心要。師低頭良久。悟曰。見則直下便見。擬思即差。師當下開解。復問。何如保任。悟曰。任性逍遙。隨緣放曠。但盡凡心。別無聖解。師后詣澧陽龍潭棲止焉 僧問。髻中珠誰人得。師曰。不賞玩者得。曰安著何處。師曰。有處即道來 尼問。如何得為僧去。師
【現代漢語翻譯】 現代漢語譯本：由此可知我選擇繼承佛法和檢驗人的方法沒有錯謬。這簡直是從設施處勘驗出來的。一句話就定下了千古的疑惑。譬如世人的子嗣有差錯，考覈宗族譜牒，固然可以辨明。如果用一滴血來驗證，那麼真假立刻就能分辨。無盡的言語可以比作滴血，從而得到它的真諦。按照三刻所記載的，考據的確鑿，討論的精詳，千年的疑案，一時之間就冰釋了。
南嶽下三世
天王道悟禪師的法嗣
澧州龍潭崇信禪師
是渚宮人。他的家以賣餅為生。禪師年少時就英俊不凡。當初天王道悟禪師，蒙受馬祖道一（Mazu Daoyi）的記莂（一種印可，表示得到認可）。後來居住在天王寺，人們無法測度他。崇信禪師的家在寺廟的巷子里，常常每天用十個餅供養道悟禪師。道悟禪師接受了餅，每次吃完，常常留一個餅說：『我用這個來恩惠你，用來庇廕你的子孫。』崇信禪師有一天自己想：『餅是我拿去的，為什麼反而遺留給我呢？』其中莫非有什麼深意？於是前往拜訪並詢問。道悟禪師說：『是你拿來的，我歸還你有什麼過錯？』崇信禪師聽了之後，稍微明白了其中的玄妙旨意，於是請求出家。道悟禪師說：『你過去崇尚福善，現在相信我的話，可以叫做崇信。』從此就在道悟禪師左右服侍。有一天，崇信禪師問道：『我自從來到這裡，沒有蒙受您指示心要。』道悟禪師說：『自從你來到這裡，我沒有不指示你的心要。』崇信禪師說：『在哪裡指示的呢？』道悟禪師說：『你端茶來，我為你接。你送飯來，我為你接受。你合掌致敬時，我就低頭。哪裡沒有指示你的心要呢？』崇信禪師低頭沉思了很久。道悟禪師說：『見到就直接見到，稍微思索就差了。』崇信禪師當下開悟。又問：『如何保任（保持開悟后的狀態）？』道悟禪師說：『任由自性逍遙自在，隨順因緣放曠無礙，只要斷盡凡夫之心，別無聖人的見解。』崇信禪師後來前往澧陽龍潭居住。 有僧人問：『髻中珠（比喻佛性）是誰得到的？』崇信禪師說：『不賞玩它的人得到。』僧人說：『安放在什麼地方？』崇信禪師說：『有地方你就說出來。』有尼姑問：『如何才能成為僧人？』
【English Translation】 English version: Thus I know that my method of choosing Dharma heirs and testing people is not mistaken. This is simply verified from the place of practice. One sentence settles the doubts of a thousand years. For example, if there is an error in the lineage of descendants, examining the genealogy can certainly clarify it. If a drop of blood is used to verify it, then the authenticity can be immediately distinguished. Endless words can be compared to a drop of blood, thereby obtaining its true essence. According to the records of the three periods, the textual research is indeed accurate, and the discussion is detailed. The thousand-year-old doubtful case is resolved in an instant.
The Third Generation under Nanyue
Dharma Heir of Zen Master Daowu of Tianwang
Zen Master Chongxin of Longtan in Lizhou
He was a native of Zhugong. His family made a living by selling cakes. The Zen master was outstandingly talented from a young age. Initially, Zen Master Daowu of Tianwang received the prophecy (an endorsement, indicating recognition) from Mazu Daoyi (709-788). Later, he lived in Tianwang Temple, and people could not fathom him. Chongxin's family lived in the alley of the temple, and he often offered ten cakes to Zen Master Daowu every day. Zen Master Daowu accepted the cakes, and after eating them each time, he often left one cake, saying, 'I will use this to bestow favor on you, to protect your descendants.' One day, Zen Master Chongxin thought to himself, 'The cakes are brought by me, why are they left to me instead?' Could there be a deeper meaning in it? So he went to visit and asked. Zen Master Daowu said, 'You brought them, what fault is there in returning them to you?' After hearing this, Zen Master Chongxin slightly understood the profound meaning, so he requested to leave home. Zen Master Daowu said, 'You used to admire blessings and goodness, now you believe my words, you can be called Chongxin.' From then on, he served Zen Master Daowu on his left and right. One day, Zen Master Chongxin asked, 'Since I came here, I have not received your instruction on the essentials of the mind.' Zen Master Daowu said, 'Since you came here, I have not failed to instruct you on the essentials of your mind.' Zen Master Chongxin said, 'Where did you instruct me?' Zen Master Daowu said, 'When you bring tea, I receive it for you. When you bring food, I accept it for you. When you put your palms together in respect, I bow my head. Where have I not instructed you on the essentials of your mind?' Zen Master Chongxin lowered his head and pondered for a long time. Zen Master Daowu said, 'If you see it, you see it directly; a slight thought is a mistake.' Zen Master Chongxin was enlightened immediately. He asked again, 'How to maintain it (maintain the state after enlightenment)?' Zen Master Daowu said, 'Let your nature be free and at ease, follow the conditions and be unrestrained, just exhaust the mind of ordinary people, there is no understanding of sages.' Later, Zen Master Chongxin went to live in Longtan, Liyang. A monk asked, 'Who obtained the jewel in the topknot (a metaphor for Buddha-nature)?' Zen Master Chongxin said, 'Those who do not appreciate it obtain it.' The monk said, 'Where should it be placed?' Zen Master Chongxin said, 'If there is a place, then say it.' A nun asked, 'How can one become a monk?'
曰。作尼來多少時也。曰還有為僧時也無。師曰。汝即今是甚麼。曰現是尼身。何得不識。師曰。誰識汝 李翱刺史問。如何是真如般若。師曰。我無真如般若。李曰。幸遇和尚。師曰。此猶是分外之言。
南嶽下四世
龍潭信禪師法嗣
鼎州德山宣鑒禪師
簡州周氏子。丱歲出家。依年受具。精究律藏。于性相諸經。貫通旨趣。嘗講金剛般若。時謂之周金剛。嘗謂同學曰。一毛吞海。海性無虧。纖芥投鋒。鋒利不動。學與無學。唯我知焉。后聞南方禪席頗盛。師氣不平。乃曰。出家兒。千劫學佛威儀。萬劫學佛細行。不得成佛。南方魔子。敢言直指人心見性成佛。我當摟其窟穴。滅其種類。以報佛恩。遂擔青龍疏鈔。出蜀至澧陽。路上見一婆子賣餅。因息肩。買餅點心。婆指擔曰。這個是甚麼文字。師曰。青龍疏鈔。婆曰。講何經。師曰。金剛經。婆曰。我有一問。你若答得。施與點心。若答不得。且別處去。金剛經道。過去心不可得。現在心不可得。未來心不可得。未審。上座點那個心。師無語。遂往龍潭。至法堂曰。久向龍潭。及乎到來。潭又不見。龍又不現。潭引身曰。子親到龍潭。師無語。遂棲止焉。一夕侍立次。潭曰。更深。何不下去。師珍重便出。卻回曰。外面黑。潭點紙燭
【現代漢語翻譯】 現代漢語譯本： 問：你做尼姑多久了？答：還有做和尚的時候嗎？師父說：你現在是什麼身份？答：現在是尼姑的身份，怎麼會不認識？師父說：誰認識你？李翱刺史問道：什麼是真如（Tathata，事物的真實本性）般若（Prajna，智慧）？師父說：我沒有真如般若。李翱說：幸好遇到了和尚您。師父說：這話還是多餘了。 南嶽（Nanyue，山名，位於湖南省）下四世 龍潭信禪師（Longtan Xin Chanshi）法嗣 鼎州（Dingzhou，古代地名，約今湖南省北部）德山宣鑒禪師（Deshan Xuanjian Chanshi） 簡州（Jianzhou，古代地名，約今四川省簡陽市）周氏之子，從小出家，按年齡受具足戒，精通研究律藏（Vinaya Pitaka，佛教戒律），對於性相諸經，貫通其旨趣。曾經講解《金剛般若經》（Diamond Sutra），當時被稱為周金剛。曾經對同學說：一毛吞海，海性沒有虧損；纖細的芥菜投向刀鋒，刀鋒的銳利不會動搖。學與無學，只有我知道。後來聽說南方禪宗興盛，禪師心中不平，於是說：出家之人，千劫學習佛的威儀，萬劫學習佛的細行，都不能成佛。南方的魔子，竟然敢說直指人心，見性成佛。我應當搗毀他們的巢穴，滅絕他們的種類，來報答佛恩。於是挑著《青龍疏鈔》（Qinglong Shuchao，《青龍疏》的註解），從四川出發前往澧陽（Liyang，古代地名，約今湖南省澧縣）。路上看見一位老婦人賣餅，於是放下擔子，買餅充飢。老婦人指著擔子說：這上面是什麼文字？禪師說：《青龍疏鈔》。老婦人問：講解什麼經？禪師說：《金剛經》。老婦人說：我有一個問題，你如果答得上來，就給你點心，如果答不上來，就去別的地方吧。《金剛經》說：過去心不可得，現在心不可得，未來心不可得。不知道，上座您要點哪個心？禪師無話可說。於是前往龍潭。到了法堂說：久仰龍潭，等到來了，潭又不見，龍又不現。龍潭禪師伸出身子說：你親自到了龍潭。禪師無話可說，於是就在那裡住下了。一天晚上侍立時，龍潭禪師說：夜深了，為什麼不下去？禪師恭敬地退了出來，又回來，說：外面黑。龍潭禪師點燃紙燭。
【English Translation】 English version: He asked: 'How long have you been a nun?' She replied: 'Was there also a time when I was a monk?' The master said: 'What are you now?' She replied: 'I am currently a nun, how can you not recognize me?' The master said: 'Who recognizes you?' Prefect Li Ao asked: 'What is Suchness (Tathata) Prajna (Prajna, wisdom)?' The master said: 'I have no Suchness Prajna.' Li Ao said: 'Fortunately, I met you, venerable monk.' The master said: 'These are still superfluous words.' Fourth generation under Nanyue (Nanyue, a mountain in Hunan Province) Dharma heir of Zen Master Longtan Xin (Longtan Xin Chanshi) Zen Master Deshan Xuanjian (Deshan Xuanjian Chanshi) of Dingzhou (Dingzhou, ancient place name, approximately northern Hunan Province) He was a son of the Zhou family from Jianzhou (Jianzhou, ancient place name, approximately Jianyang City, Sichuan Province). He left home at a young age and received full ordination according to his age. He was proficient in studying the Vinaya Pitaka (Vinaya Pitaka, Buddhist precepts) and thoroughly understood the meaning of the Sutras on Nature and Appearance. He once lectured on the Diamond Sutra (Diamond Sutra), and was then called Zhou Diamond. He once said to his classmates: 'A single hair swallows the sea, the nature of the sea is not diminished; a tiny mustard seed is thrown at the tip of a sword, the sharpness of the sword does not move. Learning and non-learning, only I know.' Later, hearing that the Southern Zen school was flourishing, the Zen master felt indignant and said: 'Those who leave home, study the Buddha's demeanor for thousands of kalpas, and study the Buddha's subtle actions for tens of thousands of kalpas, yet cannot become Buddhas. The demonic children of the South dare to say that they directly point to the human mind and see their nature to become Buddhas. I should destroy their lairs and exterminate their kind to repay the Buddha's kindness.' So he carried the Qinglong Commentary (Qinglong Shuchao, commentary on Qinglong Shu) and went from Sichuan to Liyang (Liyang, ancient place name, approximately Lixian County, Hunan Province). On the road, he saw an old woman selling cakes, so he put down his burden and bought cakes to eat. The old woman pointed to the burden and said: 'What are these words?' The master said: 'Qinglong Commentary.' The old woman asked: 'What sutra does it explain?' The master said: 'The Diamond Sutra.' The old woman said: 'I have a question. If you can answer it, I will give you snacks. If you cannot answer it, go elsewhere. The Diamond Sutra says: The past mind is unattainable, the present mind is unattainable, and the future mind is unattainable. I don't know, which mind are you, venerable monk, going to have for snack?' The master was speechless. So he went to Longtan. Arriving at the Dharma hall, he said: 'I have long admired Longtan, but when I arrived, the pool was not seen, and the dragon did not appear.' Zen Master Longtan stretched out his body and said: 'You have personally arrived at Longtan.' The master was speechless, so he stayed there. One night, while standing in attendance, Zen Master Longtan said: 'It's late, why don't you go down?' The master respectfully withdrew, but then returned and said: 'It's dark outside.' Zen Master Longtan lit a paper candle.
度與師。師擬接。潭復吹滅。師於此大悟。便禮拜。潭曰。子見個甚麼。師曰。從今向去。更不疑天下老和尚舌頭也。至來日。龍潭升座謂眾曰。可中有個漢。牙如劍樹。口似血盆。一棒打不回頭。他時向孤峰頂上。立吾道去在。師將疏鈔。堆法堂前。舉火炬曰。窮諸玄辯。若一毫置於太虛。竭世樞機。似一滴投于巨壑。遂焚之。於是禮辭 直抵溈山。挾復子上法堂。從西過東。從東過西。顧視方丈曰。有么有么。山座次。殊不顧盼。師曰無無。便出。至門首。乃曰。雖然如此。也不得草草。遂具威儀。再入相見。才跨門。提起坐具曰。和尚。山擬取拂子。師便喝。拂袖而出。溈山至晚問首座。今日新到在否。座曰。當時背卻法堂。著草鞋出去也。山曰。此子已後向孤峰頂上。盤結草菴。呵佛罵祖去在 師住澧陽三十年。屬唐武宗廢教。避難於獨浮山之石室。宣宗大中初。武陵太守薛廷望。再崇德山精舍。號古德禪院。將訪求哲匠住持。聆師道行。屢請不下山。廷望乃設詭計。遣吏以茶鹽誣之。言犯禁法。取師入州。瞻禮堅請居之。大闡宗風 上堂。若也於己無事。則勿妄求。妄求而得亦非得也。汝但無事於心。無心於事。則虛而靈。空而妙。若毛端許言之本末者。皆為自欺。何故。毫釐繫念。三塗業因。瞥爾情生。
【現代漢語翻譯】 現代漢語譯本 度與師（云巖曇晟禪師）。師（道吾圓智禪師）打算接替他。曇晟禪師又吹滅了燈。圓智禪師因此大悟，便禮拜。曇晟禪師說：『你見到了什麼？』圓智禪師說：『從今以後，我不再懷疑天下老和尚的舌頭了。』到了第二天，龍潭禪師升座對大眾說：『大眾中有一個人，牙齒像劍樹，口像血盆，一棒打下去也不回頭。他日後會在孤峰頂上，樹立我的道。』圓智禪師將疏鈔堆在法堂前，舉起火炬說：『窮盡各種玄妙的辯論，就像一根毫毛放在太空中；竭盡世間的樞機，就像一滴水投入巨大的山谷。』於是焚燒了疏鈔，然後禮拜告辭，直接前往溈山（今湖南省境內）。 圓智禪師挾著復子登上法堂，從西邊走到東邊，又從東邊走到西邊，環顧方丈說：『有嗎？有嗎？』溈山禪師坐在座位上，完全不理睬他。圓智禪師說：『沒有，沒有。』便走了出去。到了門口，又說：『雖然如此，也不能草率。』於是整理好威儀，再次進去相見。剛跨進門，提起坐具說：『和尚。』溈山禪師想要拿拂子，圓智禪師便大喝一聲，拂袖而去。溈山禪師晚上問首座：『今天新來的還在嗎？』首座說：『當時背對著法堂，穿著草鞋出去了。』溈山禪師說：『這人以後會在孤峰頂上，盤結草菴，呵佛罵祖。』 圓智禪師住在澧陽三十年。唐武宗（840-846）時期廢除佛教，圓智禪師在獨浮山的石室避難。唐宣宗大中初年（847），武陵太守薛廷望重新修繕德山精舍，命名為古德禪院，想要訪求有德行的禪師來住持。他聽說圓智禪師的道行，多次請他下山，圓智禪師都不答應。薛廷望於是設下詭計，派官吏用茶鹽之事誣陷他，說他觸犯了禁法，將圓智禪師帶到州里。薛廷望瞻仰禮拜，堅決請求他住在古德禪院，大力闡揚宗風。 上堂時，圓智禪師說：『如果自己沒有什麼事，就不要胡亂追求。胡亂追求而得到的，也不是真正的得到。你們只要心中沒有事，對事沒有心，那麼就會虛而靈，空而妙。如果對細微之處都要追究本末，那就是自欺。為什麼呢？因為毫釐的繫念，就會導致三塗的業因；一瞬間的情感產生，』
【English Translation】 English version Du and Shi (Yunyan Tansheng Zen Master). Shi (Daowu Yuanzhi Zen Master) intended to succeed him. Tansheng Zen Master then blew out the lamp. Yuanzhi Zen Master thus had a great enlightenment and bowed. Tansheng Zen Master said, 'What did you see?' Yuanzhi Zen Master said, 'From now on, I will no longer doubt the tongues of the old Zen masters in the world.' The next day, Longtan Zen Master ascended the seat and said to the assembly, 'Among you there is a man whose teeth are like sword trees and whose mouth is like a blood basin, who will not turn back even if struck with a staff. In the future, he will establish my way on the solitary peak.' Yuanzhi Zen Master piled the commentaries in front of the Dharma hall, raised a torch and said, 'Exhausting all the profound arguments is like placing a hair in the void; exhausting the world's mechanisms is like dropping a drop into a huge ravine.' Then he burned the commentaries, and then bowed and took his leave, going directly to Mount Wei (in present-day Hunan Province). Yuanzhi Zen Master, carrying his fuzi (a kind of seat), ascended the Dharma hall, walked from west to east, and then from east to west, looking around the abbot's room and saying, 'Is there anything? Is there anything?' Weishan Zen Master sat in his seat, completely ignoring him. Yuanzhi Zen Master said, 'Nothing, nothing.' and then left. At the door, he said, 'Even so, it cannot be done carelessly.' So he arranged his robes and went in again to see him. Just as he crossed the threshold, he raised his sitting mat and said, 'Heshang (Venerable Monk).' Weishan Zen Master wanted to take the whisk, but Yuanzhi Zen Master shouted and left with a flick of his sleeve. Weishan Zen Master asked the head monk in the evening, 'Is the newcomer still here?' The head monk said, 'At that time, he turned his back on the Dharma hall and went out wearing straw sandals.' Weishan Zen Master said, 'This man will later build a thatched hut on the solitary peak, scolding the Buddhas and cursing the Patriarchs.' Yuanzhi Zen Master lived in Liyang for thirty years. During the reign of Emperor Wuzong of Tang (840-846), Buddhism was abolished, and Yuanzhi Zen Master took refuge in the stone chamber of Mount Dufu. In the early years of the Dazhong era of Emperor Xuanzong of Tang (847), Xue Tingwang, the prefect of Wuling, rebuilt the Deshan Jing She (Deshan Retreat), naming it Gude Chan Temple, wanting to seek virtuous Zen masters to preside over it. He heard of Yuanzhi Zen Master's virtue and repeatedly asked him to come down the mountain, but Yuanzhi Zen Master refused. Xue Tingwang then devised a trick, sending officials to falsely accuse him of tea and salt matters, saying that he had violated the forbidden laws, and brought Yuanzhi Zen Master to the prefecture. Xue Tingwang prostrated himself and earnestly requested him to live in Gude Chan Temple, greatly promoting the Zen style. When ascending the hall, Yuanzhi Zen Master said, 'If you have nothing to do with yourself, do not seek recklessly. What you get by seeking recklessly is not truly obtained. You only need to have nothing in your heart and no mind for things, then you will be empty and spiritual, empty and wonderful. If you pursue the beginning and end of even the slightest thing, then you are deceiving yourself. Why? Because a hair's breadth of attachment will lead to the karmic causes of the three evil realms; a moment of emotion arises,'
萬劫羈鎖。聖名凡號。儘是虛聲。殊相劣形。皆為幻色。汝欲求之。得無累乎。及其厭之。又成大患。終而無益 示眾。今夜不答話。問話者三十棒。時有僧出禮拜。師便打。僧曰。某甲話也未問。和尚因甚麼打某甲。師曰。汝是甚麼處人。曰新羅人。師曰。未跨船舷。好與三十棒(法眼曰。大小德山。話作兩撅。玄覺曰。叢林中喚作隔下語。且從祇如德山道。問話者三十棒。意作么生) 僧參。師問維那。今日幾人新到。曰八人。師曰。喚來一時生按著 龍牙問。學人仗鏌鎁劍。擬取師頭時如何。師引頸近前曰。㘞。(法眼別云。汝向甚麼處下手)牙曰。頭落也。師呵呵大笑。牙後到洞山。舉前話。山曰。德山道甚麼。牙曰。德山無語。洞曰。莫道無語。且將德山落底頭。呈似老僧看。牙方省便懺謝。有僧舉似師。師曰。洞山老人。不識好惡。這漢死來多少時。救得有甚麼用處 問。如何是菩提。師打曰。出去。莫向這裡屙 問。如何是佛。師曰。佛是西天老比丘。 雪峰問。從上宗乘。學人還有分也無。師打一棒曰。道甚麼。曰不會。至明日請益。師曰。我宗無語句。實無一法與人。峰因此有省。巖頭聞之曰。德山老人。一條脊樑骨。硬似鐵。拗不折。然雖如此。于唱教門中。猶較些子。(保福問招慶祇如巖頭出
【現代漢語翻譯】 現代漢語譯本 萬劫的羈絆與束縛，所謂的聖名和凡號，全部都是虛幻的聲音。各種殊異的相貌和低劣的形體，都不過是虛幻的色彩。你如果想要追求它們，難道不會被它們所拖累嗎？等到你厭惡它們的時候，又會成為巨大的禍患，最終沒有任何益處。
【示眾】今天晚上我不回答問題，誰要是提問就打三十棒。當時有個僧人出來禮拜，德山宣鑒禪師便打他。僧人說：『我話都還沒問，和尚您為什麼打我？』德山宣鑒禪師說：『你是哪裡人？』僧人說：『新羅（朝鮮半島古國）人。』德山宣鑒禪師說：『還沒跨上船舷，就該打三十棒！』（法眼文益禪師評論說：『德山宣鑒禪師真是大手筆，把話說得如此決絕。』玄覺禪師說：『禪林中稱這種說法為隔下語。且說如果德山宣鑒禪師說，問話者打三十棒，他的用意是什麼呢？』）
有僧人蔘拜德山宣鑒禪師。德山宣鑒禪師問維那（寺院中負責僧眾事務的僧官）：『今天有幾個新來的？』維那說：『八個。』德山宣鑒禪師說：『把他們叫來，一時全部按倒在地！』
龍牙禪師問：『學人拿著鏌鎁劍（古代名劍），想要取師父的頭，該怎麼辦？』德山宣鑒禪師把脖子伸過去說：『㘞！』（法眼文益禪師另外說：『你向哪裡下手？』）龍牙禪師說：『頭已經落地了。』德山宣鑒禪師哈哈大笑。龍牙禪師後來到了洞山（洞山良價禪師），提起之前的事情。洞山良價禪師說：『德山宣鑒禪師說了什麼？』龍牙禪師說：『德山宣鑒禪師沒有說話。』洞山良價禪師說：『不要說沒有說話，你且把德山宣鑒禪師落地的頭，拿來給老僧看看。』龍牙禪師這才醒悟，於是懺悔謝罪。有僧人把這件事告訴德山宣鑒禪師，德山宣鑒禪師說：『洞山良價這個老傢伙，不識好歹。這人死了多久了，救他有什麼用？』
有僧人問：『什麼是菩提（覺悟）？』德山宣鑒禪師打了他一下說：『出去！不要在這裡拉屎！』
有僧人問：『什麼是佛（覺者）？』德山宣鑒禪師說：『佛是西天（古印度）來的老比丘。』
雪峰義存禪師問：『從上以來的宗乘（禪宗的傳承），學人還有份嗎？』德山宣鑒禪師打了他一棒說：『說什麼？』雪峰義存禪師說：『不會。』到第二天，雪峰義存禪師再次請教。德山宣鑒禪師說：『我宗門沒有語句，實在沒有一法可以給人。』雪峰義存禪師因此有所領悟。巖頭全豁禪師聽說了這件事，說：『德山宣鑒老人，一條脊樑骨，硬得像鐵一樣，拗不斷。雖然如此，在唱教（弘揚教義）方面，還是差了些。』（保福禪師問招慶禪師，就像巖頭全豁禪師說的那樣……）
【English Translation】 English version The fetters and bonds of countless kalpas, the so-called sacred names and mundane titles, are all illusory sounds. The various distinct appearances and inferior forms are all illusory colors. If you seek them, will you not be burdened by them? When you become weary of them, they will become a great calamity, ultimately without any benefit.
[Showing the assembly] Tonight, I will not answer questions. Whoever asks a question will receive thirty blows. At that time, a monk came forward to prostrate, and Zen Master Deshan Xuanjian immediately struck him. The monk said, 'I have not even asked a question, why are you striking me, Master?' Zen Master Deshan Xuanjian said, 'Where are you from?' The monk said, 'A person from Silla (ancient kingdom on the Korean Peninsula).' Zen Master Deshan Xuanjian said, 'Before even crossing the ship's rail, you deserve thirty blows!' (Zen Master Fayan Wenyi commented, 'Zen Master Deshan Xuanjian is truly grand, speaking so decisively.' Zen Master Xuanjue said, 'In the Chan forest, this kind of saying is called 'separated speech'. Moreover, if Zen Master Deshan Xuanjian said, 'Whoever asks a question will receive thirty blows,' what is his intention?')
A monk visited Zen Master Deshan Xuanjian. Zen Master Deshan Xuanjian asked the director (monk in charge of monastic affairs), 'How many new arrivals are there today?' The director said, 'Eight.' Zen Master Deshan Xuanjian said, 'Call them here and press them all to the ground at once!'
Zen Master Longya asked, 'If a student wields the Moyé sword (ancient famous sword), intending to take the master's head, what should be done?' Zen Master Deshan Xuanjian stretched out his neck and said, '㘞!' (Zen Master Fayan Wenyi said separately, 'Where would you strike?') Zen Master Longya said, 'The head has already fallen.' Zen Master Deshan Xuanjian laughed heartily. Later, Zen Master Longya arrived at Dongshan (Zen Master Dongshan Liangjie) and mentioned the previous incident. Zen Master Dongshan Liangjie said, 'What did Zen Master Deshan Xuanjian say?' Zen Master Longya said, 'Zen Master Deshan Xuanjian said nothing.' Zen Master Dongshan Liangjie said, 'Do not say he said nothing, but bring the head that fell from Zen Master Deshan Xuanjian and show it to this old monk.' Zen Master Longya then awakened and repented, apologizing. A monk told Zen Master Deshan Xuanjian about this, and Zen Master Deshan Xuanjian said, 'That old fellow Dongshan Liangjie does not know good from bad. How long has this person been dead? What is the use of saving him?'
A monk asked, 'What is Bodhi (enlightenment)?' Zen Master Deshan Xuanjian struck him and said, 'Get out! Do not defecate here!'
A monk asked, 'What is Buddha (the awakened one)?' Zen Master Deshan Xuanjian said, 'Buddha is an old bhikshu (monk) from the Western Heaven (ancient India).'
Zen Master Xuefeng Yicun asked, 'Does the student have a share in the ancestral vehicle (the lineage of Chan Buddhism) from above?' Zen Master Deshan Xuanjian struck him with a stick and said, 'What are you saying?' Zen Master Xuefeng Yicun said, 'I do not understand.' The next day, Zen Master Xuefeng Yicun asked again. Zen Master Deshan Xuanjian said, 'My school has no words, truly there is no dharma (teaching) to give to anyone.' Zen Master Xuefeng Yicun thereby had an awakening. Zen Master Yantou Quanhuo heard about this and said, 'Old man Deshan Xuanjian, his spine is as hard as iron, it cannot be broken. Even so, in the matter of teaching (propagating the teachings), he is still somewhat lacking.' (Zen Master Baofu asked Zen Master Zhaoqing, just as Zen Master Yantou Quanhuo said...)
世。有何言教。過於德山。便恁么道。慶雲。汝不見巖頭道。如人學射。久久方中。福云。中后如何。慶雲。展阇黎莫不識痛癢。福雲和尚今日非唯舉話。慶雲。展阇黎是甚麼心行。明招云大小招慶。錯下名言) 示眾曰。道得也三十棒。道不得也三十棒。臨濟聞得。謂洛浦曰。汝去問他。道得為甚麼也三十棒。待伊打。汝接住棒。送一送。看伊作么生。浦如教而問。師便打。浦接住送一送。師便歸方丈。浦回。舉似臨濟。濟曰。我從來疑著這漢。雖然如是。你還識德山么。浦擬議。濟便打(巖頭曰。德山老人。尋常祇據一條白棒。佛來亦打。祖來亦打。爭奈較些子。東禪齊曰。祇如臨濟道。我從前疑著這漢。是肯底語。不肯底語。為當別有道理。試斷看) 上堂。問即有過。不問猶乖。有僧出禮拜。師便打。僧曰。某甲始禮拜。為甚麼便打。師曰。待汝開口。堪作甚麼 師。令侍者喚義存。存上來。師曰。我自喚義存。汝又來作甚麼。存無對 示眾。你諸子。從朝至暮。有甚麼事。莫要逞驢唇馬觜。問德山老漢么。近來末法時代。多有鬼神。群隊傍家走。言我是禪師。你學得多少禪道。說似老漢看。你諸方老禿奴。教汝修行作佛。傍家走。成得幾個佛。你若無可學。又走作甚麼。若有學。你將取學得底來。呈似老漢
【現代漢語翻譯】 現代漢語譯本： 世尊（世間尊者）。有什麼言語教誨，能超過德山宣鑒禪師（唐代禪宗大師）的？便這樣說。慶雲禪師，你沒聽見巖頭全豁禪師（唐代禪宗大師）說嗎？『如人學射，久久方中。』福云禪師，中靶之後如何？慶雲禪師，展阇黎（對僧人的尊稱）莫非不識得痛癢？福雲和尚今日不僅僅是舉話頭。慶雲禪師，展阇黎是怎樣的心行？明招禪師說，『大小招慶寺，錯下了名言。』 示眾說：『說得對也打三十棒，說不對也打三十棒。』臨濟義玄禪師（唐代禪宗大師）聽了，對洛浦禪師說：『你去問他，說得對為什麼也打三十棒？等他打你，你接住棒子，送他一下，看他怎麼樣。』洛浦禪師按照吩咐去問，德山宣鑒禪師便打。洛浦禪師接住棒子送了一下，德山宣鑒禪師便回方丈了。洛浦禪師回來，告訴臨濟義玄禪師。臨濟義玄禪師說：『我從來就懷疑這個老漢。雖然如此，你還認識德山宣鑒禪師嗎？』洛浦禪師猶豫不決。臨濟義玄禪師便打。（巖頭全豁禪師說：『德山宣鑒老人，平常只憑一條白棒，佛來也打，祖師來也打，爭奈差了些。』東禪齊禪師說：『就像臨濟義玄禪師說的，我從前就懷疑這個老漢，是肯定的話，還是否定的話？還是另有道理？試著判斷一下。』） 上堂說法。問就有過失，不問仍然不對。有個僧人出來禮拜，德山宣鑒禪師便打。僧人說：『我才剛禮拜，為什麼就打？』德山宣鑒禪師說：『等你開口，能做什麼？』 德山宣鑒禪師，讓侍者叫義存禪師。義存禪師上來。德山宣鑒禪師說：『我自已叫義存，你又來做什麼？』義存禪師無言以對。 示眾說：『你們這些人，從早到晚，有什麼事？莫要逞口舌之利，問德山宣鑒老漢嗎？近來末法時代，多有鬼神，成群結隊地到處跑，說我是禪師。你學了多少禪道，說給老漢聽聽。你們這些各處來的老禿奴，教你們修行成佛，到處跑，能成幾個佛？你若沒有什麼可學，又跑來做什麼？若有學，你把學到的東西拿來，呈給老漢看看。』
【English Translation】 English version: Venerable One (World Honored One). What verbal teachings surpass those of Deshan Xuanjian (a Chan master of the Tang Dynasty)? Thus it is said. Chan Master Qingyun, have you not heard Yantou Quanhuo (a Chan master of the Tang Dynasty) say, 'Like a person learning archery, it takes a long time to hit the mark.' Chan Master Fuyun, what happens after hitting the mark? Chan Master Qingyun, does not even Zhan Dheli (a respectful term for monks) know pain? Abbot Fuyun today is not merely raising a topic. Chan Master Qingyun, what is the mind practice of Zhan Dheli? Chan Master Mingzhao said, 'Both Da Zhaoging Temple and Xiao Zhaoging Temple have made incorrect statements.' Addressing the assembly, he said: 'Speaking correctly also receives thirty blows, speaking incorrectly also receives thirty blows.' Linji Yixuan (a Chan master of the Tang Dynasty) heard this and said to Chan Master Luopu: 'Go and ask him, why does speaking correctly also receive thirty blows? When he strikes you, catch the staff and push it back at him, and see what he does.' Chan Master Luopu followed the instructions and asked, and Deshan Xuanjian struck. Chan Master Luopu caught the staff and pushed it back, and Deshan Xuanjian returned to his abbot's quarters. Chan Master Luopu returned and told Linji Yixuan. Linji Yixuan said: 'I have always doubted this old man. Even so, do you still recognize Deshan Xuanjian?' Chan Master Luopu hesitated. Linji Yixuan then struck. (Yantou Quanhuo said: 'Old man Deshan Xuanjian, usually relies only on a white staff, striking even the Buddha and the Patriarchs, but unfortunately, he is still somewhat lacking.' Chan Master Dongchan Qi said: 'Just like Linji Yixuan said, I have always doubted this old man, is it an affirmation or a negation? Or is there another reason? Try to judge.') Ascending the hall to preach. To ask is to err, not to ask is still wrong. A monk came out to prostrate, and Deshan Xuanjian struck him. The monk said: 'I have just prostrated, why do you strike me?' Deshan Xuanjian said: 'Waiting for you to open your mouth, what can you do?' Deshan Xuanjian ordered the attendant to call Chan Master Yicun. Chan Master Yicun came up. Deshan Xuanjian said: 'I called Yicun myself, what are you doing here?' Chan Master Yicun was speechless. Addressing the assembly, he said: 'You all, from morning till night, what is the matter? Do not show off your eloquence, asking old man Deshan Xuanjian? In these latter days of the Dharma, there are many ghosts and spirits, running around in groups, saying I am a Chan master. How much Chan have you learned, tell the old man. You old bald monks from all directions, teaching you to cultivate and become Buddhas, running around, how many Buddhas can you become? If you have nothing to learn, why are you running around? If you have learned something, bring what you have learned and present it to the old man.'
看。一句不相當。須吃痛棒。始得。你被他諸方老禿奴魔魅著。便道。我是修行人。打硬作模作樣。卻似得道底人面孔。莫取次用心。萬劫千生。輪迴三界。皆為有心。何以故。心生則種種法生。若能一念不生。則永脫生死。不被生死纏縛。要行即行。要坐即坐。更有甚麼事。諸仁者。我見你諸人。到處發心。向老禿奴會下。學佛法不惜身命。皆被伊釘卻諸子眼睛。斷諸子命根。三二百個淫女相似。道我主化。建立法幢。為後人開眼目。自救得么。仁者。如此說修行。你豈不聞道。老胡。經三大阿僧祇劫修行。即今何在。八十年後死去。與你何別。諸子莫狂。勸你不如休歇去。無事去。你瞥起一念心。便是魔家眷屬。破戒俗人。你見德山出世。十個五個。總擬聚頭來難問。待教結舌無言。你是僂儸兒。今何不出來。破布袋裡盛錐子。不出頭是好手。我要問你。實底莫錯。仁者。波波地傍家走。道我解禪解道。點胸點肋。稱楊稱鄭。到者里須盡吐卻。始得無事。你但外不著聲色。內無能所知解。體無凡聖。更學甚麼。設學得百千妙義。只是個吃瘡疣鬼。總是精魅。我者個虛空。道有且不是有。道無且不是無。言凡不凡。言聖不聖。一切處安著他不得。與你萬法為師。者個老漢不敢謗他。所以老胡吐出許多方便涕唾。教你
【現代漢語翻譯】 現代漢語譯本 看，一句不相應，就該挨痛打，才能醒悟。你們都被那些老禿驢（指禪宗的僧人）迷惑了，還說自己是修行人，裝模作樣，好像得道的樣子。不要隨便用心，萬劫千生，輪迴三界，都是因為有心。為什麼呢？因為心生，種種法就生；如果能一念不生，就能永遠脫離生死，不被生死束縛。想走就走，想坐就坐，還有什麼事呢？各位，我看到你們到處發心，在老禿驢那裡學佛法，不惜身命，都被他們矇蔽了雙眼，斷送了命根。三五百個**（原文如此）相似的人，說自己是主化，建立法幢，為後人開眼目。他們自己能得救嗎？各位，像這樣說修行，難道你們沒聽說過嗎？老胡（指釋迦牟尼）經過三大阿僧祇劫修行，現在又在哪裡呢？八十年後死去，和你們有什麼區別？各位不要發狂，勸你們不如休息去，無事最好。你稍微生起一念心，就是魔家的眷屬，破戒的俗人。你們看到德山（指德山宣鑒禪師）出世，十個五個，總想聚在一起問難，想讓他結舌無言，你們這些無賴！現在為什麼不出來？破布袋裡裝錐子，不露頭才是好手。我要問你們，說實話，不要弄錯。各位，到處奔波，說自己懂得禪，懂得道，指點胸口，指點肋骨，學著別人的腔調。到了這裡，必須全部吐出來，才能沒事。你們只要外不著聲色，內無能所知解，本體無凡無聖，還學什麼呢？就算學得百千妙義，也只是個長瘡的鬼，都是精魅。我這個虛空，說有也不是有，說無也不是無，說是凡夫也不是凡夫，說是聖人也不是聖人，一切處都安放不得。與你萬法為師，我這個老漢不敢誹謗他。所以老胡（指釋迦牟尼）吐出許多方便的唾沫，教你們……
【English Translation】 English version Look, a single phrase out of accord, and you deserve a painful beating to awaken. You are all bewitched by those old bald donkeys (referring to Chan monks), yet you claim to be practitioners, putting on airs as if enlightened. Do not carelessly engage your mind; for countless kalpas and lifetimes, you will revolve within the Three Realms, all because of having a mind. Why is this so? Because when the mind arises, all sorts of dharmas arise; if you can have even a single thought cease to arise, you can forever escape birth and death, and not be bound by them. If you want to walk, then walk; if you want to sit, then sit. What else is there to do? Gentlemen, I see you all everywhere making vows, learning the Buddha-dharma at the place of those old bald donkeys, not sparing your lives, yet you are all blinded by them, your lifelines severed. Three or five hundred ** (as in the original text) similar people, saying they are the masters of transformation, establishing dharma banners, opening the eyes of later generations. Can they save themselves? Gentlemen, speaking of practice like this, have you not heard? Old Hu (referring to Shakyamuni) practiced for three great asamkhya kalpas, and where is he now? He died after eighty years, what difference is there between him and you? Gentlemen, do not be mad, I advise you to rest, it is best to have nothing to do. If you slightly raise a thought, you are a member of the demon's family, a layman who has broken the precepts. When you see Deshan (referring to Chan Master Deshan Xuanjian) appear in the world, ten or five of you always want to gather together to challenge him, wanting to make him speechless, you rascals! Why don't you come out now? A cone in a torn bag, it is best not to show your head. I want to ask you, tell the truth, do not be mistaken. Gentlemen, running around everywhere, saying you understand Chan, understand the Dao, pointing at your chest, pointing at your ribs, imitating the tone of others. When you get here, you must spit it all out, then you will be free from trouble. As long as you do not outwardly cling to sound and form, inwardly have no knowing or understanding, and your essence is neither mundane nor sacred, what else is there to learn? Even if you learn hundreds of thousands of wonderful meanings, you are just a sore-eating ghost, all illusions. My emptiness, saying it exists is not existence, saying it does not exist is not non-existence, saying it is mundane is not mundane, saying it is sacred is not sacred, it cannot be placed anywhere. Taking all dharmas as your teacher, this old man dares not slander him. Therefore, Old Hu (referring to Shakyamuni) spat out many expedient spittle, teaching you...
無事去。莫向外求。你更不肯。欲得採集殊勝言句。蘊在胸襟。巧說言辭。以舌道取辦。高著布裙。貴圖人知。道我是禪師。要出頭處。若作如此見解。打那鬼骨臀。入拔舌地獄有日在。到處覓人。道我是祖師門下客。卻被他問著本分事。口似木𣔻。便卻與他說菩提涅槃真如解脫。廣引三藏言教。是禪是道。誑他閭閻。有甚麼交涉。謗我先祖。德山老漢見處即不然。者里佛也無。法也無。達磨是老臊胡。文殊普賢是擔糞漢。等妙二覺。是破戒凡夫。菩提涅槃是系驢橛。十二分教是鬼神簿。拭瘡膿紙。四果三賢初心十地。是守古墓鬼。自救得也無。佛是老胡屎橛。仁者。莫錯身被瘡疣衣。學甚麼事。飽吃飯了。說真如涅槃。皮下還有血么。須是個丈夫始得。汝莫愛聖。聖是空名。向三界十方世間。若有一塵一法可得。與你執取生解。保任貴重者。盡落天魔外道。是有學得底。亦是依草附木精魅野狐。諸子。老漢此間無一法與你諸子作解會。自己亦不會禪。老漢亦不是善知識。百無所解。只是屙失放尿。吃飯穿衣。更有甚麼事。德山老漢勸你。不如本分去。早休歇去。莫學顛狂。每人擔個死屍。浩浩地去。到處向老禿奴口裡。愛他涕唾吃。便道我是入三界。修蘊積行。長養聖胎。愿成佛果。如斯等輩。德山老漢見之。似毒
箭入心。花針亂眼。辜負先祖。帶累我宗。圖他道我是出家兒。如此消他十方施主。水也消不得。莫算道。敢向他國王地上行。父母不供甘旨。豈為無事。莫錯用心。閻羅王徴你草鞋錢有日在。穿你鼻孔。纜著橛上。償他宿債。莫言老漢不道。是你諸人。大似有福。遇著德山出世。與你解去繩索。脫卻籠頭。卸卻背䭾。作個好人去。三界六道。收攝你不得。更無別法。是個烜赫虛空。無礙自在。不是你莊嚴得底物。從佛從祖。皆傳此法。而得出離。一大藏教。只是整理你今時人。諸子莫向別處求覓。乃至達磨小碧眼胡僧到此來。也只是教你無事去。教你莫造作著衣吃飯屙矢送尿。更無生死可怖。亦無涅槃可得。無菩提可證。只是尋常一個無事人。第一莫拱手作禪師。覓個出頭處。巧言語魔魅後生。欲得人喚作長老。自己分上。都無交涉。徒知心識浩浩地。日夜捏怪不休。稱楊稱鄭。我是江西馬大師宗徒。德山老漢。且不是你群隊人。我見石頭和尚。不識好惡。老漢所以罵伊諸子。你但莫著聲色名言句義。境致機關。道理善惡。凡聖取捨。攀緣染凈。明暗有無諸念。可中無一可得。方是個無事人。佛亦不如你。祖亦不如你。仁者。莫走蹋汝腳板闊去。別無禪道可學。若有學得者。即是二頭三首。外道見解。亦無神通變現
【現代漢語翻譯】 現代漢語譯本 箭已入心，猶如花針亂眼，這是辜負了先祖，連累了宗族。還妄想別人說我是出家人，如此揮霍十方施主的供養，水也無法洗清罪孽。不要以為，敢在國王的土地上行走，不供養父母美味佳餚，是無關緊要的事。不要用錯心思。閻羅王向你徵收草鞋錢的日子總會到來，會穿透你的鼻孔，用繩索拴在木樁上，償還你前世的債務。不要說老漢我沒有提醒你們，你們這些人，算是很有福氣，遇到了德山（唐代僧人）出世，為你們解開繩索，脫去籠頭，卸下背上的重擔，做一個好人去。這樣一來，三界六道都無法束縛你。沒有其他更好的方法了，那就是一個光明磊落的虛空，無礙自在，不是你們可以裝飾的東西。從佛（釋迦牟尼）到祖師（禪宗歷代祖師），都是傳授這個法門而得以解脫。全部的佛經，只是爲了整理你們現在的人。各位不要向別處尋求，乃至達磨（菩提達摩，禪宗初祖）這個小眼睛的胡人來到這裡，也只是教導你們無事就好。教導你們不要造作，穿衣吃飯，拉屎撒尿，再也沒有生死可怕，也沒有涅槃可以得到，沒有菩提可以證悟，只是一個平常的無事人。最重要的是不要拱手裝作禪師，尋找出人頭地的機會，用花言巧語迷惑後生，想要別人稱呼你為長老，其實自己什麼都沒有，只是徒然知道心識浩浩蕩蕩，日夜不停地捏造怪異的想法，說長道短。我是江西馬大師（馬祖道一，唐代禪師）的宗徒。德山老漢，可不是你們這群人。我看到石頭和尚（石頭希遷，唐代禪師），不辨好壞。老漢我因此才罵你們這些人。你們只要不執著于聲色名言句義，境界機關，道理善惡，凡聖取捨，攀緣染凈，明暗有無等各種念頭，心中沒有一樣可以得到，這才是一個無事人。佛也比不上你，祖師也比不上你。各位，不要白白浪費你們的雙腳，沒有其他的禪道可以學習。如果有學到其他東西的，那就是二頭三首的外道見解，也沒有神通變現。 English version The arrow has entered the heart, like flower needles blurring the eyes. This is betraying the ancestors and burdening the lineage. Yet you presume others see you as a monk, squandering the offerings of benefactors from all directions, which water cannot cleanse. Do not think that daring to walk on the king's land, not providing delicious food for your parents, is insignificant. Do not misuse your mind. The day when Yama (the King of Hell) demands payment for your straw sandals will surely come. He will pierce your nostrils, tether you to a stake, and make you repay your past debts. Do not say that this old man did not warn you. You people are fortunate to have encountered Deshan (a Tang Dynasty monk) in this world, who can untie your ropes, remove your headstalls, and unload the burdens from your backs, so you can become good people. In this way, the Three Realms and Six Paths cannot bind you. There is no other better method; it is a clear and bright void, unhindered and free, not something you can adorn. From Buddha (Shakyamuni) to the Patriarchs (successive Patriarchs of Zen), this Dharma (teaching) has been transmitted for liberation. The entire Tripitaka (Buddhist canon) is only for rectifying you people of today. Do not seek elsewhere, even if Bodhidharma (the first Patriarch of Zen in China), that small-eyed barbarian, comes here, he only teaches you to be without affairs. He teaches you not to create, to wear clothes, eat food, defecate, and urinate. There is no birth and death to fear, no Nirvana to attain, and no Bodhi to realize. Just be an ordinary person without affairs. Most importantly, do not clasp your hands and act like a Zen master, seeking a way to stand out, using clever words to deceive later generations, wanting others to call you 'Elder.' In reality, you have nothing of your own, only knowing that your consciousness is vast and boundless, constantly fabricating strange thoughts day and night, gossiping and judging. I am a follower of Master Ma (Mazu Daoyi, a Tang Dynasty Zen master) of Jiangxi. Old man Deshan is not one of your group. I see that Stone Monk (Shitou Xiqian, a Tang Dynasty Zen master) cannot distinguish good from bad. That is why I scold you all. As long as you do not cling to sounds, forms, names, words, phrases, meanings, states, mechanisms, principles, good and evil, the sacred and the mundane, acceptance and rejection, attachment and purity, light and darkness, existence and non-existence, and all kinds of thoughts, and there is nothing to be obtained in your mind, then you are a person without affairs. Buddha is not as good as you, and the Patriarchs are not as good as you. People, do not waste the width of your own footprints. There is no other Zen path to learn. If there is anything else to be learned, it is the heretical views of two heads and three faces, and there are no supernatural powers or transformations.
【English Translation】 English version The arrow has entered the heart, like flower needles blurring the eyes. This is betraying the ancestors and burdening the lineage. Yet you presume others see you as a monk, squandering the offerings of benefactors from all directions, which water cannot cleanse. Do not think that daring to walk on the king's land, not providing delicious food for your parents, is insignificant. Do not misuse your mind. The day when Yama (the King of Hell) demands payment for your straw sandals will surely come. He will pierce your nostrils, tether you to a stake, and make you repay your past debts. Do not say that this old man did not warn you. You people are fortunate to have encountered Deshan (a Tang Dynasty monk) in this world, who can untie your ropes, remove your headstalls, and unload the burdens from your backs, so you can become good people. In this way, the Three Realms and Six Paths cannot bind you. There is no other better method; it is a clear and bright void, unhindered and free, not something you can adorn. From Buddha (Shakyamuni) to the Patriarchs (successive Patriarchs of Zen), this Dharma (teaching) has been transmitted for liberation. The entire Tripitaka (Buddhist canon) is only for rectifying you people of today. Do not seek elsewhere, even if Bodhidharma (the first Patriarch of Zen in China), that small-eyed barbarian, comes here, he only teaches you to be without affairs. He teaches you not to create, to wear clothes, eat food, defecate, and urinate. There is no birth and death to fear, no Nirvana to attain, and no Bodhi to realize. Just be an ordinary person without affairs. Most importantly, do not clasp your hands and act like a Zen master, seeking a way to stand out, using clever words to deceive later generations, wanting others to call you 'Elder.' In reality, you have nothing of your own, only knowing that your consciousness is vast and boundless, constantly fabricating strange thoughts day and night, gossiping and judging. I am a follower of Master Ma (Mazu Daoyi, a Tang Dynasty Zen master) of Jiangxi. Old man Deshan is not one of your group. I see that Stone Monk (Shitou Xiqian, a Tang Dynasty Zen master) cannot distinguish good from bad. That is why I scold you all. As long as you do not cling to sounds, forms, names, words, phrases, meanings, states, mechanisms, principles, good and evil, the sacred and the mundane, acceptance and rejection, attachment and purity, light and darkness, existence and non-existence, and all kinds of thoughts, and there is nothing to be obtained in your mind, then you are a person without affairs. Buddha is not as good as you, and the Patriarchs are not as good as you. People, do not waste the width of your own footprints. There is no other Zen path to learn. If there is anything else to be learned, it is the heretical views of two heads and three faces, and there are no supernatural powers or transformations.
可得。汝道神通是聖。諸天龍神。五通神仙。外道修羅。亦有神通。應可是佛也。孤峰獨宿。一食卯齋。長坐不臥。六時禮念。疑他生死。老胡有言。諸行無常。是生滅法。若言入定凝神靜慮得者。尼乾子等諸外道師。亦入得八萬劫大定。莫是佛否。明知邪見精魅。仁者。老胡不是聖。佛是老胡矢橛。且要仁者辦取好惡。莫著人我。免被諸聖橛。菩提橛。解脫殊勝。名言妙義。沒溺繫縛汝。何以故。一念妄心不盡。即是生死相續。仁者。時不待人。莫因循過日。時光可惜。老漢不圖。你田舍奴荷負。若肯即信取。若不肯。每人有個矢缽擔取去。老漢亦不求。你諸方大有老禿奴。取一方處所。說禪說道。你急去學取抄取。我此間終無一法與你諸人。仁者。問取學取。以為知解。老漢不能入拔舌地獄。若有一塵一法。示諸人。說言有佛有法。有三界可出者。皆是野狐精魅。諸仁者。欲得識么。只是個虛空。尚無纖塵可得。處處清凈。光明洞達。表裡瑩徹。無事無依。無棲泊處。有甚麼事。老漢從生至死。只是個老比丘。雖在三界生。而無垢染。欲得出離何處去。設有去處。亦是籠檻。魔得其便。仁者。莫用身心無可得。只要一切時中。莫用他聲色。應是從前行履處。一時放卻。頓脫羈鎖。永離蓋纏。一念不生。即前後際斷
。無思無念。無一法可當情。仁者。作么生擬下口嘴。你多知解。還曾識渠面孔么。出家兒。乃至十地滿心菩薩。覓他軌跡不著。所以諸天歡喜。地神捧足。十方諸佛讚歎。魔王啼哭。何以故。緣此虛空活鱍鱍地。無根株。無住處。若到者里眼孔定動。即沒交涉。仁者。莫求佛。佛是大殺人賊。賺多少人。入淫魔坑。莫求文殊普賢。是田舍奴。可惜許。堂堂一個丈夫兒。吃他毒藥了。便擬作禪師面孔。見神見鬼。向後狂亂傍家走。覓師婆打瓦卜去。被無知老禿奴便即與卜道。教你禮祖師鬼。佛鬼。菩提涅槃鬼。是小淫女子。不會。便問如何是祖師西來意。者老禿奴。便打禪床作境致。豎拂子曰。好晴好雨。好燈籠。巧述言詞。強生節目。言有玄路鳥道展手。若取如是說。如將寶器貯于不凈。如將人糞作栴檀香。仁者。彼既丈夫我亦爾。怯弱於誰。竟日就他諸方老禿奴。口嘴接他。涕唾吃了。無慚無愧。苦哉苦哉。狂卻子去。因果分明。水牯牛牽犁拽耙。眼睛突出。氣力不登。大棒打你脊。劫佛衣食。道我修行了也。若不明大理。饒你去佛肚裡過來。只是個能行底矢橛。不曾遇著好人。便即認得六根門頭光影。向口裡說取露布。是隱言妙句。光彩尖新。爭奈你自家無分。仁者。是別人涕唾。更有一輩。三三兩兩。聚頭商
量。甚麼處無事好。經冬過夏。快說禪道。有知解會義理。仁者。總作如此見解覓便宜。豈有如此道理。入地獄有日在。莫道不向諸子說。到處菜不擇一莖。柴不搬一束。一朝福盡。只是吃草去。虛消信施。濫稱參學。更作禪師模樣。無益於人。自己分上。十二時中行履處。心常附物。見人只欲妖媚。掉尾子。指東話西。眼裡口邊。果然不見。只欲將相似語。勘當解處。老漢與你諸人何別。郎君子。莫取一期眼下口快。吃他毒藥了。似貪淫女人。不持齋戒。瞎禿奴。群羊僧。顛卻他人入地獄。仁者。莫取次看冊子。尋句義覓勝負。一遞一口。何時休歇。老漢相勸。不是惡事。切須自帶眼目。辨取清濁。是佛語。是魔語。莫受人惑。所以殊勝名言。皆是老胡一期方便施設。切須休歇去。莫倚一物。領他言語作解會。揀擇親疏浮虛詐偽。記他閒言長語。皆是比量。仁者。老漢只恐諸子墮坑落塹。作薄福業。事褫唇嘴。得少為足。向靜處立。不肯進前。自惑諸境。亂走他人。由巡萬法。蓋為不信虛空本來無事。增減他不得。你諸人。好似老鴉。身在虛空。心在糞堆上。只覓死物吃。諸子莫道。德山老漢。不曾入叢林商量。高聲罵取。無人情不怕業。只為諸子不守分。馳騁四方。傍他門戶。恰似女姑鬼。傳言送語。依事作解。
心跡不忘。自猶不立。常負死屍。擔枷帶鎖。五百一千里來。到德山面前。八字立地。如欠伊禪道相似。和尚須為我說指示我。老漢全體作用大棒鎧。遮田舍奴。罵賊矢孔面。不識好惡。到我者里。卻似遇澧州人。煮魚羹爛臛一頓。且圖你放下重擔。去卻枷鎖。作個好人去。還肯么。若肯即住。不肯一任擔去。珍重 有僧相看。乃近前作相撲勢。師曰。與么無禮。合吃山僧手裡棒。僧拂袖便行。師曰。饒汝如是。也祇得一半。僧轉身便喝。師打曰。須是我打你始得。曰諸方有明眼人在。師曰。天然有眼。僧擘開眼曰貓。便出。師曰。黃河三千年一度清 師見僧來。乃閉門。其僧敲門。師曰阿誰。曰師子兒。師乃開門。僧禮拜。師騎僧項曰這畜生。甚處去來 雪峰問。南泉斬貓兒。意旨如何。師乃打趁卻喚曰。會么。峰曰不會。師曰。我恁么老婆心也不會 問。凡聖相去多少。師便喝 師因疾。僧問。還有不病者也無。師曰有。曰如何是不病者。師曰。阿㖿阿㖿。師復告眾曰。捫空追響。勞汝心神。夢覺覺非。竟有何事。言訖。安坐而化。當唐懿宗咸通乙酉十二月三日也。壽八十四。臘六十五。敕謚見性禪師。建塔本山。
洪州泐潭寶峰禪師
新到參。師問。其中事即易道。不落其中事。始終難道。曰某甲
【現代漢語翻譯】 現代漢語譯本： 心跡不忘，說明你仍然執著於過去的痕跡。即使你自認為已經有所成就，實際上還是沒有真正獨立。你總是揹負著沉重的負擔，就像揹著死屍一樣，又像帶著枷鎖。不遠千里而來，來到德山（地名，也指德山宣鑒禪師）面前，卻像個欠了禪道的人一樣，不知所措。和尚我必須為你指點迷津。老漢我全部的作用就是用大棒來敲醒你，你這個愚昧無知的傢伙，就像一個不辨好壞的賊。你來到我這裡，就像遇到了澧州（地名）人，被煮成一鍋爛魚羹一樣。我只是想讓你放下重擔，去除枷鎖，做一個好人。你願意嗎？如果願意，就留下；不願意，就任你揹負著重擔離開吧。珍重！ 有僧人前來拜訪，近前做出相撲的姿勢。德山宣鑒禪師說：『如此無禮，合該吃我手裡的棒子！』僧人拂袖而去。德山宣鑒禪師說：『饒你如此，也只得一半。』僧人轉身便喝。德山宣鑒禪師打了他一下，說：『須得我打你才行！』僧人說：『諸方有明眼人在。』德山宣鑒禪師說：『天然有眼。』僧人睜大眼睛說：『貓！』便離開了。德山宣鑒禪師說：『黃河三千年才清一次。』 德山宣鑒禪師看見僧人來，便關上門。僧人敲門，德山宣鑒禪師問：『是誰？』僧人說：『師子兒（比喻有力量的人）。』德山宣鑒禪師便開門，僧人禮拜。德山宣鑒禪師騎在僧人的脖子上說：『這畜生，從哪裡來？』 雪峰（雪峰義存禪師）問：『南泉（南泉普愿禪師）斬貓兒，意旨如何？』德山宣鑒禪師便打他，趕他走，然後叫住他，說：『會么？』雪峰說：『不會。』德山宣鑒禪師說：『我這麼婆婆媽媽的心，你也不會。』 有人問：『凡人與聖人相差多少？』德山宣鑒禪師便喝了一聲。 德山宣鑒禪師生病時，僧人問：『還有不生病的人嗎？』德山宣鑒禪師說：『有。』僧人問：『如何是不生病的人？』德山宣鑒禪師說：『阿㖿阿㖿。』德山宣鑒禪師又告訴大家說：『捫空追響，勞汝心神。夢覺覺非，竟有何事？』說完，安然坐化。時間是唐懿宗咸通乙酉年（885年）十二月三日。享年八十四歲，僧臘六十五年。皇帝敕謚為見性禪師，建塔于本山。
洪州泐潭寶峰禪師
新來的僧人蔘拜。寶峰禪師問：『其中事即易道，不落其中事，始終難道。』僧人說：『某甲（我）。』
【English Translation】 English version: Forgetting the traces of the mind indicates that you are still attached to the past. Even if you think you have achieved something, you are not truly independent. You are always carrying a heavy burden, like carrying a corpse, or wearing shackles. You have come from afar to Deshan (place name, also refers to Zen Master Deshan Xuanjian), but you are like someone who owes a debt to Zen, at a loss. I, the monk, must guide you. My entire purpose is to awaken you with a big stick, you ignorant fellow, like a thief who cannot distinguish good from bad. Coming to me is like encountering the people of Lizhou (place name), being cooked into a pot of rotten fish soup. I just want you to put down the burden, remove the shackles, and become a good person. Are you willing? If you are, stay; if not, then I will let you leave with the burden. Farewell! A monk came to visit, approaching and making a sumo wrestling posture. Zen Master Deshan Xuanjian said, 'So rude, you deserve to eat the stick in my hand!' The monk flicked his sleeve and left. Zen Master Deshan Xuanjian said, 'Even if I spare you like this, you only get half.' The monk turned around and shouted. Zen Master Deshan Xuanjian hit him and said, 'I have to hit you!' The monk said, 'There are clear-eyed people in all directions.' Zen Master Deshan Xuanjian said, 'Naturally there are eyes.' The monk opened his eyes wide and said, 'Cat!' and then left. Zen Master Deshan Xuanjian said, 'The Yellow River clears once every three thousand years.' Zen Master Deshan Xuanjian saw a monk coming and closed the door. The monk knocked on the door, and Zen Master Deshan Xuanjian asked, 'Who is it?' The monk said, 'A lion cub (a metaphor for a powerful person).' Zen Master Deshan Xuanjian opened the door, and the monk bowed. Zen Master Deshan Xuanjian rode on the monk's neck and said, 'Where did this beast come from?' Xuefeng (Zen Master Xuefeng Yicun) asked, 'What is the meaning of Nanquan (Zen Master Nanquan Puyuan) cutting the cat?' Zen Master Deshan Xuanjian hit him, chased him away, then called him back and said, 'Do you understand?' Xuefeng said, 'I don't understand.' Zen Master Deshan Xuanjian said, 'You don't understand even with my nagging heart.' Someone asked, 'How much difference is there between ordinary people and sages?' Zen Master Deshan Xuanjian shouted. When Zen Master Deshan Xuanjian was ill, a monk asked, 'Is there anyone who is not sick?' Zen Master Deshan Xuanjian said, 'Yes.' The monk asked, 'What is a person who is not sick?' Zen Master Deshan Xuanjian said, 'Ah wa ah wa.' Zen Master Deshan Xuanjian also told everyone, 'Grasping at emptiness and chasing after echoes, you tire your mind. Awakening from a dream, realizing it is not real, what is the point?' After saying this, he passed away peacefully while sitting. The time was the third day of the twelfth month of the Yiyou year (885 AD) of Emperor Yizong of the Tang Dynasty. He lived to be eighty-four years old, with sixty-five years as a monk. The emperor posthumously named him Zen Master Jianxing and built a pagoda on the mountain.
Zen Master Baofeng of Letan in Hongzhou
A newly arrived monk paid respects. Zen Master Baofeng asked, 'The matter within is easy to speak of, but not falling into the matter within is always difficult to speak of.' The monk said, 'I.'
在途中時。便知有此一問。師曰。更與二十年行腳。也不較多。曰莫不契和尚意么。師曰。苦瓜那堪待客 問僧。古人有一路。接後進初心。汝還知否。曰請師指出古人一路。師曰。恁么則阇黎知了也。曰頭上更安頭。師曰。寶峰不合問仁者。曰問又何妨。師曰。這裡不曾有人。亂說道理。出去 巖頭僧來參。師豎起拂子曰。落在此機底人。未具眼在。僧擬近前。師曰。恰落在此機。僧回舉似巖頭。頭曰。我當時若見。奪卻拂子。看他作么生。師聞乃曰。我豎起拂子。從伊奪。總不將物時。又作么生。巖頭聞得又曰。無星秤子。有甚辨處。
南嶽下五世
德山鑒禪師法嗣
鄂州巖頭全奯禪師
泉州柯氏子。少禮青原誼落髮。往長安寶壽。稟戒習經律。優遊禪苑。與雪峰欽山為友。自杭州大慈山。邐迤造于臨濟。屬濟歸寂。乃謁仰山。才入門。提起坐具曰。和尚。仰山取拂子擬舉。師曰。不妨好手 后參德山。執坐具上法堂。瞻視山曰。作么。師便喝。山曰。老僧過在甚麼處。師曰。兩重公案。乃下參堂。山曰。這個阿師。稍似個行腳人。至來日上問訊。山曰。阇黎是昨日新到否。曰是。山曰。甚麼處學得這虛頭來。師曰。全奯終不自謾山曰。他后不得孤負老僧 一日參德山。方跨門便問。是
【現代漢語翻譯】 現代漢語譯本 在途中時，（我）便知道有此一問。（德山宣鑒）禪師說：『再給你二十年行腳參學，也不算多。』（巖頭全豁）說：『莫非不合和尚您的意思嗎？』（德山宣鑒）禪師說：『苦瓜哪裡能用來招待客人？』 （德山宣鑒）問僧人：『古人有一條路，接引後來的學人，你還知道嗎？』（僧人）說：『請師父指出古人走的路。』（德山宣鑒）禪師說：『既然這樣，那麼你已經知道了。』（僧人）說：『頭上安頭。』（德山宣鑒）禪師說：『寶峰山（德山宣鑒住持的寺廟）不該問你。』（僧人）說：『問問又有什麼妨礙？』（德山宣鑒）禪師說：『這裡不曾有人，胡說八道，出去！』 巖頭全豁禪師來參拜（德山宣鑒）。（德山宣鑒）禪師豎起拂子說：『落在這種關機下的人，還沒有開眼。』（巖頭全豁）僧人想要上前。（德山宣鑒）禪師說：『恰恰落在此機。』（巖頭全豁）僧人回去把這件事告訴巖頭全豁。（巖頭全豁）說：『我當時如果見到，就奪過拂子，看他怎麼辦。』（德山宣鑒）禪師聽了后說：『我豎起拂子，任憑他奪，總是不執著于任何事物時，又該怎麼辦？』巖頭全豁聽了后又說：『沒有星的秤，有什麼辨別能力？』
南嶽下五世
德山鑒禪師法嗣
鄂州巖頭全奯禪師
（巖頭全豁是）泉州柯氏的兒子，年少時在青原慧忠處剃度出家，前往長安寶壽寺，受戒學習經律，悠遊于禪院，與雪峰義存、欽山文邃為友。從杭州大慈山，一路輾轉來到臨濟義玄處，適逢臨濟義玄圓寂，於是拜謁仰山慧寂。剛入門，提起坐具說：『和尚。』仰山慧寂拿起拂子想要舉起。（巖頭全豁）說：『不妨是好手段。』 後來參拜德山宣鑒，拿著坐具登上法堂，看著（德山宣鑒）說：『作么？』（德山宣鑒）巖頭全豁便喝。（德山宣鑒）說：『老僧哪裡有過錯？』（巖頭全豁）說：『兩重公案。』於是下參堂。（德山宣鑒）說：『這個阿師，稍微像個行腳僧。』等到第二天上堂問訊。（德山宣鑒）說：『你昨天新來的嗎？』（巖頭全豁）說：『是。』（德山宣鑒）說：『從哪裡學來的這些虛頭？』（巖頭全豁）說：『全豁終究不會自欺。』（德山宣鑒）說：『以後不要辜負老僧。』 一天參拜德山宣鑒，剛跨進門就問：『是……』
【English Translation】 English version On the way, (I) knew there would be this question. The master (Deshan Xuanjian) said, 'Even if you spend another twenty years traveling and studying, it wouldn't be too much.' (Yantou Quanhuo) said, 'Isn't it contrary to your intention, Master?' The master (Deshan Xuanjian) said, 'How can bitter melon be used to entertain guests?' (Deshan Xuanjian) asked a monk, 'The ancients had a path to guide later learners. Do you still know it?' (The monk) said, 'Please, Master, point out the path the ancients took.' The master (Deshan Xuanjian) said, 'Since that's the case, then you already know it.' (The monk) said, 'Adding a head on top of a head.' The master (Deshan Xuanjian) said, 'Baofeng Mountain (the temple where Deshan Xuanjian resided) shouldn't ask you.' (The monk) said, 'What's the harm in asking?' The master (Deshan Xuanjian) said, 'There's no one here talking nonsense. Get out!' Zen Master Yantou Quanhuo came to visit (Deshan Xuanjian). The master (Deshan Xuanjian) raised his whisk and said, 'Those who fall under this mechanism haven't opened their eyes yet.' The monk (Yantou Quanhuo) tried to step forward. The master (Deshan Xuanjian) said, 'Precisely falling into this mechanism.' The monk (Yantou Quanhuo) went back and told Yantou Quanhuo about it. (Yantou Quanhuo) said, 'If I had seen it then, I would have snatched the whisk and seen what he would do.' When the master (Deshan Xuanjian) heard this, he said, 'I raise the whisk, let him snatch it. When I don't cling to anything, what then?' After hearing this, Yantou Quanhuo said, 'A scale without stars, what discerning ability does it have?'
Fifth Generation under Nanyue
Dharma Heir of Zen Master Deshan Jian
Zen Master Yantou Quanhuo of Ezhou
(Yantou Quanhuo was) the son of the Ke family of Quanzhou. In his youth, he shaved his head at Qingyuan Huizhong's place. He went to Baoshou Temple in Chang'an, received precepts, and studied scriptures and precepts. He leisurely wandered in Zen monasteries, befriending Xuefeng Yicun and Qinshan Wensui. From Daci Mountain in Hangzhou, he traveled all the way to Linji Yixuan's place. He happened to arrive after Linji Yixuan had passed away, so he visited Yangshan Huiji. As soon as he entered the gate, he raised his sitting cloth and said, 'Master.' Yangshan Huiji picked up the whisk, intending to raise it. (Yantou Quanhuo) said, 'Indeed, a good hand.' Later, he visited Deshan Xuanjian, holding his sitting cloth and ascending the Dharma hall. He looked at (Deshan Xuanjian) and said, 'What?' (Deshan Xuanjian) Yantou Quanhuo then shouted. (Deshan Xuanjian) said, 'Where did the old monk err?' (Yantou Quanhuo) said, 'A double case.' Then he went down to the hall. (Deshan Xuanjian) said, 'This monk is somewhat like a traveling monk.' When he came to the hall the next day to inquire, (Deshan Xuanjian) said, 'Are you new here from yesterday?' (Yantou Quanhuo) said, 'Yes.' (Deshan Xuanjian) said, 'Where did you learn these empty tricks?' (Yantou Quanhuo) said, 'Quanhuo will never deceive himself.' (Deshan Xuanjian) said, 'Don't let the old monk down in the future.' One day, when visiting Deshan Xuanjian, he asked as soon as he crossed the threshold: 'Is...'
凡是聖。山便喝。師禮拜。有人舉似洞山。洞曰。若不是奯公。大難承當。師曰。洞山老人。不識好惡。錯下名言。我當時一手抬一手搦 雪峰。在德山作飯頭。一日飯遲。德山擎缽下法堂。峰曬飯巾次見德山。乃曰。鐘未鳴鼓未響。拓缽向甚麼處去。德山便歸方丈。峰舉似師。師曰。大小德山。未會末後句在。山聞。令侍者喚師去。問汝不肯老僧那。師密啟其意。山乃休。明日昇堂。果與尋常不同。師至僧堂前。拊掌大笑曰。且喜堂頭老漢。會末後句。他後天下人。不奈伊何。雖然也祇得三年活。山果三年後示滅 一日與雪峰欽山聚話。峰驀指一碗水。欽曰。水清月現。峰曰。水清月不現。師踢卻水碗而去 師與雪峰。同辭德山。山問。甚麼處去。師曰。暫辭和尚下山去。曰子他後作么生。師曰不忘。曰子憑何有此說。師曰。豈不聞。智過於師。方堪傳受。智與師齊。減師半德。曰如是如是。當善護持。二士禮拜而退 師住鄂州巖頭。值沙汰。于湖邊作渡子。兩岸各掛一板。有人過渡。打板一下。師曰阿誰。或曰。要過那邊去。師乃舞棹迎之 一日因一婆抱一孩兒來。乃曰。呈橈舞棹即不問。且道婆手中兒。甚處得來。師便打。婆曰。婆生七子。六個不遇知音。祇這一個也不消得。便拋向水中 師。后庵于洞庭臥龍
山。徒侶臻萃 僧問。無師還有出身處也無。師曰。聲前古毳爛 問。堂堂來時如何。師曰。刺破眼 上堂。吾嘗究涅槃經七八年。睹三兩段義。似衲僧說話。又曰休休。時有一僧出禮拜。請師舉。師曰。吾教意。如∴字三點。第一向東方下一點。點開諸菩薩眼。第二向西方下一點。點諸菩薩命根。第三向上方下一點。點諸菩薩頂。此是第一段義。又曰。吾教意。如摩醯首羅。臂開面門。豎亞一隻眼。此是第二段義。又曰。吾教意。猶如涂毒鼓。擊一聲。遠近聞者皆喪。此是第三段義。時小嚴上座問。如何是涂毒鼓。師以兩手按膝亞身曰。韓信臨朝底。嚴無語 夾山下一僧到石霜。才跨門。便道不審。霜曰。不必阇黎。僧曰。恁么則珍重。又到師處。如前道不審。師噓一噓。僧曰。恁么則珍重。方回步。師曰。雖是後生。亦能管帶。其僧歸。舉似夾山。山上堂曰。前日到巖頭石霜底阿師出來。如法舉似前話。其僧舉了。山曰。大眾還會么。眾無對。山曰。若無人道得。山僧不惜兩莖眉毛道去也。乃曰。石霜雖有殺人刀。且無活人劍。巖頭亦有殺人刀。亦有活人劍 師與羅山卜塔基。羅山中路忽曰。和尚。師回顧。曰作么。山舉手指曰。這裡好片地。師咄曰。瓜州賣瓜漢。又行數里歇次。山禮拜問曰。和尚豈不是三十年
{ "translations": [ "現代漢語譯本：", "山。徒弟們聚集在一起。有僧人問：『沒有老師，還有自身可以解脫的地方嗎？』 師父說：『在聲音出現之前，古老的毛織品就已經腐爛了。』 又問：『氣勢洶洶而來時，又該如何呢？』 師父說：『刺破你的眼睛！』", "師父上堂說法：『我曾經研究《涅槃經》七八年，領悟到其中三兩段含義，像是修行僧人的話語。』 又說：『停止吧，停止吧。』 當時有一位僧人出來禮拜，請師父講解。師父說：『我的教義，就像「∴」字的三點。第一點向東方點下去，點開所有菩薩的眼睛。第二點向西方點下去，點亮所有菩薩的命根。第三點向上方點下去，點在所有菩薩的頭頂。』 這是第一段含義。又說：『我的教義，就像摩醯首羅（Maheśvara，大自在天），手臂張開面門，豎起一隻眼睛。』 這是第二段含義。又說：『我的教義，就像涂毒的鼓，敲響一聲，遠近聽到的人都會喪命。』 這是第三段含義。", "當時小嚴上座問：『什麼是涂毒鼓？』 師父用兩手按著膝蓋，彎著身子說：『就像韓信（公元前？-前196年）在朝廷上一樣。』 小嚴無話可說。", "夾山（時間不詳）的一位僧人到石霜（時間不詳）處，剛跨進門，便說道：『不審。』 石霜說：『不必這樣，阇黎（Ajari，阿阇梨，意為導師）。』 僧人說：『既然這樣，那麼珍重。』 又到師父處，像之前一樣說道：『不審。』 師父噓了一口氣。僧人說：『既然這樣，那麼珍重。』 剛要轉身離開，師父說：『雖然是後生晚輩，也能管束自己。』 那位僧人回去后，把這件事告訴了夾山。夾山上堂說法：『前些日子去過巖頭（時間不詳）和石霜的那位阿阇梨出來。』 像之前那樣講述了之前的事情。那位僧人講完后，夾山說：『各位會了嗎？』 眾人沒有回答。夾山說：『如果沒人能說出來，我就不惜捨棄我的眉毛來說明了。』 於是說：『石霜雖然有殺人的刀，卻沒有救人的劍。巖頭既有殺人的刀，也有救人的劍。』", "師父與羅山（時間不詳）一起選擇建塔的地點。羅山走到半路，忽然說：『和尚。』 師父回頭問：『做什麼？』 羅山舉起手指說：『這裡是塊好地方。』 師父呵斥道：『你是瓜州（地名）賣瓜的嗎？』 又走了幾里路，休息的時候，羅山禮拜問道：『和尚難道不是三十年……』", "english_translations": [ "English version:", "Mountain. Disciples gathered. A monk asked, 'Without a teacher, is there still a place for self-liberation?' The master said, 'Before the sound arises, the ancient woolen garment has already decayed.' Asked again, 'When arriving with great force, what should be done?' The master said, 'Pierce your eyes!'", "The master ascended the hall to preach: 'I once studied the Nirvana Sutra for seven or eight years, comprehending three or two sections of its meaning, like the words of a meditating monk.' Then said, 'Stop, stop.' At that time, a monk came out to bow, requesting the master to explain. The master said, 'My teaching is like the three dots of the character 「∴」. The first dot points downward to the east, opening the eyes of all Bodhisattvas. The second dot points downward to the west, illuminating the life roots of all Bodhisattvas. The third dot points downward to the top, touching the crowns of all Bodhisattvas.' This is the first section of meaning. Then said, 'My teaching is like Maheśvara (大自在天, the Great Lord), with arms opening the face, and a single eye standing upright.' This is the second section of meaning. Then said, 'My teaching is like a drum smeared with poison, striking once, all who hear it near and far will perish.' This is the third section of meaning.", "At that time, Senior Seat Xiaoyan asked, 'What is the drum smeared with poison?' The master pressed his knees with both hands, bending his body and said, 'Like Han Xin (韓信, ?-196 BC) at the imperial court.' Xiaoyan was speechless.", "A monk from Jiashan (夾山, time unknown) went to Shishuang (石霜, time unknown). As soon as he crossed the threshold, he said, 'Bushi (不審, I don't know).' Shishuang said, 'No need for that, Ajari (阿阇梨, teacher).' The monk said, 'Since that's the case, then take care.' He then went to the master's place and said 'Bushi' as before. The master sighed. The monk said, 'Since that's the case, then take care.' As he was about to turn away, the master said, 'Although he is a junior, he can control himself.' The monk returned and told Jiashan about this. Jiashan ascended the hall to preach: 'The Ajari who went to Yantou (巖頭, time unknown) and Shishuang the other day, come out.' He recounted the previous conversation as it happened. After the monk finished speaking, Jiashan said, 'Does everyone understand?' No one answered. Jiashan said, 'If no one can say it, I will not hesitate to give up my eyebrows to explain it.' Then he said, 'Although Shishuang has a sword that kills, he does not have a sword that saves. Yantou has both a sword that kills and a sword that saves.'", "The master and Luoshan (羅山, time unknown) were choosing a site to build a pagoda. Luoshan, halfway there, suddenly said, 'Master.' The master turned around and asked, 'What?' Luoshan raised his finger and said, 'This is a good piece of land.' The master scolded, 'Are you a melon seller from Guazhou (瓜州, place name)?' After walking a few more miles, while resting, Luoshan bowed and asked, 'Isn't the master thirty years...'" ] }
前在洞山。而不肯洞山。師曰是。又曰。和尚豈不是嗣德山。又不肯德山。師曰是。山曰。不肯德山即不問。祇如洞山。有何虧闕。師良久曰。洞山好佛。祇是無光。山禮拜 問。利劍斬天下。誰是當頭者。師曰。暗。僧擬再問。師咄曰。這鈍漢出去 問。不歷古今時如何。師曰。卓朔地。曰古今事如何。師曰。任爛 問僧。甚處來。曰西京來。師曰。黃巢過後。還收得劍么。曰收得。師引頸近前曰。㘞。曰師頭落也。師呵呵大笑。僧後到雪峰。峰問。甚處來。曰巖頭來。峰曰。巖頭有何言句。僧舉前話。峰便打三十棒趁出 問。二龍爭珠。誰是得者。師曰。俱錯 問雪峰。聲聞人見性。如夜見月。菩薩人見性。如晝見日。未審和尚見性如何。峰打拄杖三下。僧后舉前語問師。師與三摑 問。如何是三界主。師曰。汝還解吃鐵棒么 德山一日謂師曰。我這裡。有兩僧入山住庵多時。汝去看他怎生。師遂將一斧去。見兩僧在庵內坐。師乃拈起斧曰。道得也一斧。道不得也一斧。二僧殊不顧。師擲下斧曰。作家作家。歸舉似德山。山曰。汝道他如何。師曰。洞山門下。不道全無。若是德山門下。未夢見在 僧參。於左邊作一圓相。又于右邊作一圓相。又于中心作一圓相。欲成未成。被師以手一撥。僧無語。師便喝出 僧欲
【現代漢語翻譯】 現代漢語譯本 先前你在洞山（地名），卻不肯承認洞山（地名）。 師父說：『是。』 又說：『和尚您豈不是繼承了德山（地名）的法脈？』又不肯承認德山（地名）。 師父說：『是。』 那僧人說：『不肯承認德山（地名）我就不問了，只是洞山（地名），有什麼虧缺嗎？』 師父良久不語，然後說：『洞山（地名）好佛，只是沒有光芒。』 那僧人禮拜。 問：『利劍斬天下，誰是當頭者？』 師父說：『暗。』 僧人想要再問，師父呵斥道：『這遲鈍的傢伙，出去！』 問：『不經歷古今時，如何？』 師父說：『卓朔地。』 說：『古今事如何？』 師父說：『任它腐爛。』 問僧人：『從哪裡來？』 回答說：『從西京（唐朝首都，長安）來。』 師父說：『黃巢（唐朝末年農民起義領袖）過後，還收得劍嗎？』 回答說：『收得。』 師父引頸靠近他說：『㘞。』 回答說：『師父的頭落了也。』 師父呵呵大笑。 那僧人後來到了雪峰（地名），雪峰（地名）問：『從哪裡來？』 回答說：『從巖頭（地名）來。』 雪峰（地名）說：『巖頭（地名）有什麼言句？』 那僧人舉了之前的話，雪峰（地名）便打了他三十棒，趕了出去。 問：『二龍爭珠，誰是得者？』 師父說：『都錯了。』 問雪峰（地名）：『聲聞人見性，如夜見月；菩薩人見性，如晝見日。未審和尚您見性如何？』 雪峰（地名）打了拄杖三下。 那僧人後來舉了之前的話問師父，師父給了他三個耳光。 問：『如何是三界主？』 師父說：『你還解吃鐵棒么？』 德山（地名）一日對師父說：『我這裡，有兩僧入山住庵多時，你去看他們怎麼樣。』 師父於是拿了一把斧頭去，看見兩個僧人在庵內坐著，師父就拿起斧頭說：『說得也一斧，說不得也一斧。』 兩個僧人都不理睬。 師父扔下斧頭說：『作家作家。』 回來告訴德山（地名），德山（地名）說：『你說他們如何？』 師父說：『洞山（地名）門下，不能說全無，若是德山（地名）門下，還沒夢見呢。』 僧人蔘拜，在左邊畫一個圓相，又在右邊畫一個圓相，又在中心畫一個圓相，想要完成但沒有完成，被師父用手一撥，僧人無話可說，師父便喝斥他。 僧人想要...
【English Translation】 English version Previously, you were at Dongshan (place name), yet you refused to acknowledge Dongshan (place name). The master said: 'Yes.' He also said: 'Isn't the abbot a successor of Deshan (place name)?' Yet he refused to acknowledge Deshan (place name). The master said: 'Yes.' The monk said: 'If you refuse to acknowledge Deshan (place name), I won't ask about it. But what is lacking in Dongshan (place name)?' The master remained silent for a long time, then said: 'Dongshan (place name) loves the Buddha, but it has no light.' The monk bowed. Asked: 'A sharp sword cuts through the world, who is the one at the head?' The master said: 'Darkness.' The monk wanted to ask again, but the master scolded: 'You dull fellow, get out!' Asked: 'How is it without going through ancient and modern times?' The master said: 'Abruptly.' Said: 'How are ancient and modern matters?' The master said: 'Let them rot.' Asked a monk: 'Where do you come from?' Replied: 'From Xijing (Tang Dynasty capital, Chang'an).' The master said: 'After Huang Chao (leader of the peasant uprising at the end of the Tang Dynasty), were you still able to retrieve the sword?' Replied: 'I was able to retrieve it.' The master stretched his neck forward and said: '㘞.' Replied: 'Master's head has fallen.' The master laughed heartily. Later, the monk arrived at Xuefeng (place name), and Xuefeng (place name) asked: 'Where do you come from?' Replied: 'From Yantou (place name).' Xuefeng (place name) said: 'What sayings does Yantou (place name) have?' The monk recounted the previous conversation, and Xuefeng (place name) immediately struck him thirty times with a stick and drove him out. Asked: 'Two dragons fight for a pearl, who is the winner?' The master said: 'Both are wrong.' Asked Xuefeng (place name): 'A Śrāvaka (hearer) sees the nature like seeing the moon at night; a Bodhisattva sees the nature like seeing the sun in the daytime. I wonder, how does the abbot see the nature?' Xuefeng (place name) struck his staff three times. Later, the monk recounted the previous words and asked the master, and the master gave him three slaps. Asked: 'What is the Lord of the Three Realms?' The master said: 'Can you eat an iron rod?' One day, Deshan (place name) said to the master: 'Here, there are two monks who have entered the mountain and lived in a hermitage for a long time. Go and see how they are.' So the master took an axe and went, and saw two monks sitting in the hermitage. The master picked up the axe and said: 'Speaking correctly, one axe; speaking incorrectly, one axe.' The two monks paid no attention. The master threw down the axe and said: 'Artisan, artisan.' He returned and told Deshan (place name), and Deshan (place name) said: 'What do you say about them?' The master said: 'Under Dongshan (place name), it cannot be said that there is nothing at all; but under Deshan (place name), they haven't even dreamed of it.' A monk paid homage, drew a circle on the left, then drew a circle on the right, and then drew a circle in the center, wanting to complete it but not completing it. The master brushed it away with his hand, and the monk was speechless. The master then shouted at him. A monk wanted to...
跨門。師卻喚回問。汝是洪州觀音來否。曰是。師曰。祇如適來左邊一圓相作么生。曰是有句。師曰。右邊圓相聻。曰是無句。師曰。中心圓相作么生。曰是不有不無句。師曰。祇如吾與么又作么生。曰如刀畫水。師便打 瑞巖問。如何是毗盧師。師曰。道甚麼。巖再問。師曰。汝年十七八未 問。弓折箭盡時如何。師曰。去 問。如何是巖中的的意。師曰。謝指示。曰請和尚答話。師曰。珍重 問。三界競起時如何。師曰。坐卻著。曰未審師意如何。師曰。移取廬山來。即向汝道。 問。起滅不停時如何。師喝曰。是誰起滅 問。輪中不得轉時如何。師曰。澀 問。路逢猛虎時如何。師曰。拶 問。如何是道。師曰。破草鞋與拋向湖裡著 問。萬丈井中。如何到得底。師曰。吽。僧再問。師曰。腳下過也 問。古帆未掛時如何。師曰。小魚吞大魚。又僧如前問。師曰。後園驢吃草 邇后。人或問佛。問法。問道。問禪者。師皆作噓聲 示眾。夫大統綱宗要須識句。若不識句。難為話會。甚麼是句。百不思時。喚作正句。亦云居頂。亦云得住。亦云歷歷。亦云惺惺。亦云的的。亦云佛未生時。亦云得地。亦云與么時。將與么時。等破一切是非。才與么便不與么。轉轆轆地。若也看不過。才被人刺著眼。盵瞪地。如殺不
【現代漢語翻譯】 現代漢語譯本 僧人跨入門檻。 師父卻叫住他問道：『你是洪州（地名）觀音（佛教菩薩名）來的嗎？』 僧人回答：『是的。』 師父說：『如果像剛才那樣，左邊的圓相（佛教用語，指事物的圓滿狀態）是怎樣的？』 僧人回答：『是有句。』 師父說：『右邊的圓相呢？』 僧人回答：『是無句。』 師父說：『中心的圓相又是怎樣的？』 僧人回答：『是不有不無句。』 師父說：『如果我這樣說，又該怎麼理解？』 僧人回答：『如刀畫水（比喻不留痕跡）。』 師父便打了他。 瑞巖（人名）問道：『什麼是毗盧師（佛教用語，指法身佛）？』 師父說：『說什麼？』 瑞巖再次問道。 師父說：『你才十七八歲，還沒到（理解這個的年齡）。』 僧人問道：『弓折箭盡時如何？』 師父說：『去。』 僧人問道：『什麼是巖中的的意？』 師父說：『謝謝你的指示。』 僧人說：『請和尚（對僧人的尊稱）回答。』 師父說：『珍重（保重）。』 僧人問道：『三界（佛教用語，指欲界、色界、無色界）競起時如何？』 師父說：『坐著。』 僧人說：『不知師父的意思如何？』 師父說：『把廬山（地名）移來，我就告訴你。』 僧人問道：『起滅不停時如何？』 師父喝道：『是誰起滅？』 僧人問道：『輪中不得轉時如何？』 師父說：『澀（不順暢）。』 僧人問道：『路逢猛虎時如何？』 師父說：『拶（逼近）。』 僧人問道：『什麼是道（佛教用語，指真理）？』 師父說：『把破草鞋扔到湖裡去。』 僧人問道：『萬丈井中，如何到底？』 師父說：『吽（佛教咒語）。』 僧人再次問道。 師父說：『腳下過也（已經過去了）。』 僧人問道：『古帆未掛時如何？』 師父說：『小魚吞大魚。』 又有僧人像之前那樣問。 師父說：『後園驢吃草。』 此後，有人問佛（佛教用語，指覺悟者），問法（佛教用語，指佛法），問道（佛教用語，指真理），問禪（佛教修行方法）者，師父都作噓聲。 師父向大眾開示：『要掌握大統綱宗，必須識句。若不識句，難以理解話頭。什麼是句？百不思時，叫做正句。也叫居頂，也叫得住，也叫歷歷，也叫惺惺，也叫的的，也叫佛未生時，也叫得地，也叫與么時。將與么時，打破一切是非。才與么便不與么，轉轆轆地。如果看不透，才被人刺著眼，盵瞪地，如殺不死。』
【English Translation】 English version The monk stepped across the threshold. The master, however, called him back and asked, 'Are you from Guanyin (Bodhisattva of Compassion) in Hongzhou (place name)?' The monk replied, 'Yes.' The master said, 'If it's like just now, what is the left circle like?' The monk replied, 'It is a sentence with meaning.' The master said, 'What about the right circle?' The monk replied, 'It is a sentence without meaning.' The master said, 'What about the center circle?' The monk replied, 'It is a sentence that is neither with nor without meaning.' The master said, 'If I say it like this, how should it be understood?' The monk replied, 'Like drawing water with a knife (a metaphor for leaving no trace).' The master then struck him. Ruiyan (person's name) asked, 'What is Vairocana Buddha (Dharmakaya Buddha)?' The master said, 'What are you saying?' Ruiyan asked again. The master said, 'You are only seventeen or eighteen, not yet (old enough to understand this).' The monk asked, 'What is it like when the bow is broken and the arrows are exhausted?' The master said, 'Go.' The monk asked, 'What is the meaning of 'the very essence within the rock'?' The master said, 'Thank you for your instruction.' The monk said, 'Please, venerable monk (a respectful term for monks), answer.' The master said, 'Take care (farewell).' The monk asked, 'What is it like when the Three Realms (the realms of desire, form, and formlessness) arise together?' The master said, 'Sit down.' The monk said, 'I don't know what the master means?' The master said, 'Move Mount Lu (place name) here, and I will tell you.' The monk asked, 'What is it like when arising and ceasing never stop?' The master shouted, 'Who is arising and ceasing?' The monk asked, 'What is it like when one cannot turn in the wheel?' The master said, 'Stiff (not smooth).' The monk asked, 'What is it like when one meets a fierce tiger on the road?' The master said, 'Press (approach closely).' The monk asked, 'What is the Dao (the Truth)?' The master said, 'Throw the broken straw sandals into the lake.' The monk asked, 'How does one reach the bottom of a well ten thousand feet deep?' The master said, 'Hum (Buddhist mantra).' The monk asked again. The master said, 'It has already passed under your feet.' The monk asked, 'What is it like when the ancient sail is not yet hoisted?' The master said, 'A small fish swallows a big fish.' Another monk asked as before. The master said, 'The donkey in the back garden eats grass.' After this, when people asked about the Buddha (the Awakened One), the Dharma (Buddhist teachings), the Dao (the Truth), or Chan (Zen meditation), the master would only make a 'hush' sound. The master instructed the assembly: 'To grasp the great principle, one must recognize the phrase. If one does not recognize the phrase, it is difficult to understand the topic. What is the phrase? When one does not think of anything, it is called the correct phrase. It is also called 'residing on the top,' also called 'attaining stability,' also called 'distinctly clear,' also called 'alert,' also called 'definitely so,' also called 'before the Buddha was born,' also called 'attaining the ground,' also called 'suchness.' Use 'suchness' to break through all right and wrong. As soon as it is 'suchness,' it is not 'suchness,' turning and rolling. If you cannot see through it, as soon as someone pricks your eye, you stare blankly, as if you cannot be killed.'
死底羊相似。古人道。沉昏不好。須轉得始得。觸著便轉。才與么便不與么。是句亦刬。非句亦刬。自然轉轆轆。自然目前。露裸裸地。飽齁齁地。不解卻不解咬。不見道。卻物為上。逐物為下。瞥起微情。早落地上。若是咬豬狗眼赫赤。有人問。如何是禪。向伊道。合取屎孔著。卻有些子氣息。便知深淺。硬糾糾地。汝識取者個貍奴面孔。與么時不要故挆伊。不要稱量伊。于中有一般漢。撞著物不解轉。刺著屙漉漉地。者般底椎殺萬個。亦無罪過。若是本色底。撥著便上咬人。火急刺猬子相似。未觸著時。自弄毛羽。可憐生。才有人撥著。便嗔斗㖃他。無你近傍處。若也未得與么蕩蕩地。喚作依句修行。有則便須等破。與么時。一物不存。信知從來學得一切言句。隘在胸中。有甚麼用處。不見道。辟觀辟句。外不放入。內不放出。截斷兩頭。自然光烯烯地。不與一物作對。便是無諍三昧。兄弟。若欲得易會。但向根本明取。欲出不出。便須轉一口咬。斷後不用尋伊去住底遠近。但放卻自然。露裸裸地。不用思搭著。昏昏地。才有所重。便成窠臼。古人喚作貼體衣病。最難治。是我向前行腳時。參著一兩處尊宿。只教日夜管帶坐得。骨臀生胝。口裡水漉漉地。初向然燈佛肚裡。黑黍黍地。道我坐禪守取。與么時猶有欲
【現代漢語翻譯】 現代漢語譯本： 死亡就像睡眠一樣。古人說，'沉迷昏睡不好，必須轉變才能行。' 一接觸到事物就轉變，剛要這樣就不要那樣。是句也要捨棄，非句也要捨棄，自然就能運轉自如，自然就在眼前，赤裸裸地，飽飽地。不理解就無法咬嚼。沒聽說過嗎？捨棄外物是上策，追逐外物是下策。稍微動了情念，就早已落入塵世。如果像豬狗一樣瞪著眼睛，有人問：'什麼是禪？' 就對他說：'閉上你的肛門！' 這樣還有些氣息，便知道深淺了。硬邦邦地，你要認清這個貓兒的真面目。在這種時候，不要故意戲弄它，不要衡量它。其中有一種人，遇到事物不懂得轉變，被刺到就拉稀。這種人，即使打死一萬個，也沒有罪過。如果是本色的人，一撥弄就會咬人，像火急的刺猬一樣。還沒碰到的時候，自己梳理羽毛，怪可憐的。一旦有人撥弄它，就生氣地爭鬥，不讓你靠近。如果還沒有達到這種灑脫的境界，就叫做依著言句修行。如果有，就必須徹底打破。在這種時候，一物不存，才知道原來學得的一切言句，都堵塞在胸中，有什麼用呢？沒聽說過嗎？堵塞觀想，堵塞言句，外面不放入，裡面不放出，截斷兩頭，自然光亮潔凈，不與任何事物對立，這就是無諍三昧（無諍的禪定狀態）。 各位，如果想要容易領會，只要向根本處明白。想要出去又不想出去，就必須轉過頭來一口咬斷。之後不用尋找它去住的遠近，只要放下自然，赤裸裸地，不用思慮執著，昏昏沉沉地。一旦有所看重，就成了窠臼。古人稱之為貼身衣病，最難醫治。我以前行腳參訪時，遇到一兩處尊宿，只教我日夜管帶坐禪，坐得屁股都生了繭，口裡也淡而無味。當初在然燈佛（錠光佛，過去佛之一）的肚子里，一片黑暗，說我坐禪是爲了守護。在這種時候，仍然有慾望。
【English Translation】 English version: 'Death is similar to sleep.' The ancients said, 'It's not good to be mired in dullness; you must transform to proceed.' Transform upon contact with things; just as you're about to do it one way, don't do it that way. Discard the 'is' phrase, discard the 'is not' phrase; naturally it will turn smoothly, naturally it's right before your eyes, nakedly, fully. If you don't understand, you can't chew it. Haven't you heard? Abandoning external things is the best policy; chasing external things is the worst. The slightest stirring of emotion, and you've already fallen to earth. If you're glaring like a pig or dog, and someone asks, 'What is Zen?' tell them, 'Close your anus!' Then there's still some breath, and you'll know the depth. Stiffly, you must recognize the true face of this cat. At such times, don't deliberately tease it, don't measure it. Among them are people who don't know how to transform when they encounter things; they get poked and start diarrhea. Even if you beat ten thousand of these people to death, there's no fault. If it's the real thing, it will bite you as soon as you touch it, like a hedgehog in a hurry. Before being touched, it preens its feathers, pitifully. Once someone touches it, it gets angry and fights, not letting you get close. If you haven't reached this uninhibited state, it's called practicing according to phrases. If there is, you must break it completely. At such times, nothing remains; then you know that all the phrases you've learned are stuck in your chest, what use are they? Haven't you heard? Block contemplation, block phrases, don't let anything in from the outside, don't let anything out from the inside, cut off both ends, naturally it's bright and clean, not opposing anything, that's the Samadhi (state of meditative consciousness) of non-contention. Brothers, if you want to understand easily, just understand at the root. Wanting to go out but not wanting to go out, you must turn around and bite it off in one go. Afterward, don't bother looking for how far it's gone; just let go of nature, nakedly, without thinking or clinging, dimly. Once you value something, it becomes a rut. The ancients called it a 'close-fitting garment disease,' the hardest to cure. When I used to travel around, I met one or two venerable monks who only taught me to sit in meditation day and night, until my buttocks grew calluses and my mouth tasted bland. In the belly of Dipamkara Buddha (Ran Deng Fo, one of the past Buddhas), it was all darkness, saying that I was sitting in meditation to guard it. At such times, there was still desire.
在。不見道。無依無慾。便是能仁。古人道。置毒藥安乳中。乃至醍醐。亦能殺人。者個不是汝習學得底。者個不是汝去住底。不是汝色里底。莫錯認門頭戶口賺汝。臘月三十日。赤哄哄地無益。當莫造作捏怪。但知著衣吃飯。屙矢送尿。隨分遣時。莫亂統詐稱道者。一片衣不敢將出曬。恐人見。怕失道者名。圖人讚嘆作恁么。不中心行。兄弟。切不要信他繩床上老榾檛。屙漉漉地。將謂好誑諕人。別造地獄。著汝在。信知古風大好。不見道。有即是無。無即是有。與么送出來時。便知深淺。者個是古格。于中有一般漢。信彩吐出來。有甚麼碑記。但知喚作禪道。但知喚作一句子。軟嫩嫩地。真是無孔鐵椎。聚得一萬個。有甚麼用處。若是有筋骨底。不用多諸處行腳。也須帶眼始得。莫被人謾。不見道。依法生解。猶落魔界。夫唱教。須一一從自己胸襟中。吐得出來。與人為榜樣。今時還有與么漢么。第一切須識取左右句。者個是出頭處。識取去底。識取住底。者個是兩頭句。亦是左右句。亦喚作是非句。才生便咬。自然無事。兄弟。見與么說。還會么。莫終日哄哄地。亦無了期。欲得易會。但知于聲色前。不被萬境惑亂。自然露裸裸地。自然無事。送向聲色前。蕩蕩地。卻似一團火𦦨相似。觸著便燒。更有甚麼事。
不見道。非是塵不侵。自是無我心。時熱珍重 師嘗謂眾曰。老漢去時。大吼一聲了去。后中原盜起。眾皆避地。師端居晏如也。一日賊大至。責以無供饋。遂倳刃焉。師神色自若。大叫一聲而終。聲聞數十里。即唐僖宗光啟丁未四月八日也。門人後焚之。獲舍利四十九粒。眾為起塔。敕謚清嚴禪師。塔曰出塵。
福州雪峰義存禪師
泉州南安曾氏子。家世奉佛。師生惡葷茹。于襁褓中。聞鐘梵之聲。或見幡花像設。必為之動容。年十二。從其父游莆田玉澗寺。見慶玄律師。遽拜曰。我師也。遂留侍焉。十七落髮。謁芙蓉常照。照撫而器之。后往幽州寶剎寺受戒。久歷禪會。緣契德山。唐咸通中。回閩居雪峰創院。徒侶翕然。懿宗錫號真覺禪師。仍賜紫袈裟 初與巖頭。至澧州鰲山鎮阻雪。頭每日祇是打睡。師一向坐禪。一日喚曰。師兄師兄。且起來。頭曰。作甚麼。師曰。今生不著便。共文邃個漢行腳。到處被他帶累。今日到此。又祇管打睡。頭喝曰。噇眠去。每日床上坐。恰似七村裡土地。他時後日。魔魅人家男女去在。師自點胸曰。我這裡未穩在。不敢自謾。頭曰。我將謂你他日向孤峰頂上。盤結草菴。播揚大教。猶作這個語話。師曰。我實未穩在。頭曰。你若實如此。據你見處。一一通來。是處
【現代漢語翻譯】 現代漢語譯本： 不見道，並非是塵世侵擾，而是因為沒有『我』（自我）的心。時節炎熱，請珍重。 義存禪師曾經對眾人說：『我走的時候，要大吼一聲而去。』後來中原發生盜亂，眾人都逃避到其他地方，義存禪師卻安然居住不動。一天，盜賊大舉來犯，責備他沒有供奉食物，於是就用刀殺了他。義存禪師神色如常，大叫一聲而終，聲音傳到數十里之外。這發生在唐僖宗光啟丁未年（887年）四月八日。他的門人後來火化了他的遺體，得到舍利四十九粒，眾人為他建造了塔，朝廷賜予他『清嚴禪師』的謚號，塔名為『出塵』。
福州雪峰義存禪師
是泉州南安曾氏的兒子，家族世代信奉佛教。義存禪師從小就不吃葷腥，還在襁褓中的時候，聽到鐘聲和梵唄的聲音，或者看到幡、花和佛像，一定會感動。十二歲時，跟隨他的父親遊覽莆田玉澗寺，見到慶玄律師，立刻跪拜說：『這是我的老師。』於是就留下來侍奉他。十七歲時剃度出家，拜訪芙蓉常照禪師，常照禪師很器重他。後來前往幽州寶剎寺受戒。長期在各個禪宗寺廟遊歷，因緣際會而與德山禪師相契合。唐咸通年間，回到福建居住在雪峰山，建立寺院，徒弟們紛紛前來歸附。懿宗皇帝賜予他『真覺禪師』的稱號，並賜予紫色袈裟。當初，他與巖頭禪師一起前往澧州鰲山鎮，因為下雪而被阻擋。巖頭禪師每天只是睡覺，義存禪師一直坐禪。一天，義存禪師呼喚巖頭禪師說：『師兄，師兄，起來一下。』巖頭禪師說：『做什麼？』義存禪師說：『今生不努力，和文邃這個傢伙一起行腳，到處被他連累。今天到了這裡，又只是睡覺。』巖頭禪師呵斥道：『吃飽了就睡！每天坐在床上，就像七個村子裡的土地神一樣。他日後日，會變成迷惑人家男女的魔鬼！』義存禪師指著自己的胸口說：『我這裡還沒有穩固，不敢欺騙自己。』巖頭禪師說：『我以為你他日會在孤峰頂上，盤結草菴，傳播揚大教，還說這樣的話。』義存禪師說：『我確實還沒有穩固。』巖頭禪師說：『你如果真的如此，根據你所見到的，一一說來，哪裡是正確的？』
【English Translation】 English version: Not seeing the Dao (the Way, the Truth) is not because the dust (worldly distractions) is not invading, but because there is no 'I' (ego, self) in the heart. It's hot, please take care. Chan Master Yicun once said to the assembly: 'When I depart, I will let out a great roar and leave.' Later, rebellions arose in the Central Plains, and everyone fled to other places, but Chan Master Yicun remained peacefully in his residence. One day, a large group of bandits arrived, accusing him of not providing food, so they killed him with a knife. Chan Master Yicun remained calm and composed, let out a great roar, and passed away, the sound traveling for dozens of miles. This happened on the eighth day of the fourth month in the Dingwei year (887 AD) of the Guangqi reign of Emperor Xizong of the Tang Dynasty. His disciples later cremated his body and obtained forty-nine relics. The assembly built a pagoda for him, and the court bestowed upon him the posthumous title 'Chan Master Qingyan (Pure and Strict),' and the pagoda was named 'Chuchen (Emerging from the Dust).'
Chan Master Yicun of Xuefeng (Snowy Peak) in Fuzhou
Was the son of the Zeng family of Nan'an, Quanzhou. His family had been devout Buddhists for generations. From birth, Chan Master Yicun disliked eating meat. While still in swaddling clothes, upon hearing the sound of bells and chanting, or seeing banners, flowers, and Buddha images, he would be moved. At the age of twelve, he followed his father to visit the Yujian Temple in Putian, where he saw Lawyer Qingxuan and immediately bowed, saying, 'This is my teacher.' So he stayed to serve him. At the age of seventeen, he shaved his head and left home, visiting Chan Master Changzhao of Furong, who valued him greatly. Later, he went to Baosha Temple in Youzhou to receive the precepts. He traveled extensively among various Chan monasteries, and by chance, he became aligned with Chan Master Deshan. During the Xiantong era of the Tang Dynasty, he returned to Fujian and resided on Xuefeng Mountain, establishing a monastery, and disciples flocked to him. Emperor Yizong bestowed upon him the title 'Chan Master Zhenjue (True Enlightenment),' and also granted him a purple kasaya (robe). Initially, he and Chan Master Yantou went to Aoshan Town in Lizhou, where they were blocked by snow. Chan Master Yantou simply slept every day, while Chan Master Yicun constantly meditated. One day, Chan Master Yicun called out to Chan Master Yantou, saying, 'Brother, brother, get up for a moment.' Chan Master Yantou said, 'What for?' Chan Master Yicun said, 'If we don't make an effort in this life, traveling with that fellow Wensui, we'll be burdened by him everywhere. Having arrived here today, you're just sleeping.' Chan Master Yantou scolded, 'Eat and sleep! Sitting on the bed every day, just like the local earth gods of seven villages. In the future, you'll become demons bewitching the men and women of other people's families!' Chan Master Yicun pointed to his chest and said, 'I am not yet stable here, I dare not deceive myself.' Chan Master Yantou said, 'I thought that one day you would be on the peak of a solitary mountain, building a thatched hut, spreading the great teachings, and you're still saying such things.' Chan Master Yicun said, 'I am indeed not yet stable.' Chan Master Yantou said, 'If you are really like this, according to what you have seen, tell me one by one, where is the correct place?'
與你證明。不是處與你刬卻。師曰。我初到鹽官。見上堂舉色空義。得個入處。頭曰。此去三十年切忌舉著。又見洞山過水偈曰。切忌從他覓。迢迢與我疏。渠今正是我。我今不是渠。頭曰。若與么自救也未徹在。師又曰。后問德山。從上宗乘中事。學人還有分也無。德山打一棒曰。道甚麼。我當時如桶底脫相似。頭喝曰。你不聞道。從門入者。不是家珍。師曰。他后如何即是。頭曰。他后若欲播揚大教。一一從自己胸襟流出將來。與我蓋天蓋地去。師于言下大悟。便作禮。起連聲叫曰。師兄今日始是鰲山成道 師在洞山作飯頭。淘米次。山問。淘沙去米。淘米去沙。師曰。沙米一時去。山曰。大眾吃個甚麼。師遂覆卻米盆。山曰。據子因緣合在德山 洞山一日問師。作甚麼來。師曰。斫槽來。山曰。幾斧斫成。師曰。一斧斫成。山曰。猶是這邊事。那邊事作么生。師曰。直得無下手處山曰。猶是這邊事。那邊事作么生。師休去(汾陽代曰。某甲早困也) 師辭洞山。山曰。子甚處去。師曰。歸嶺中去。山曰當時從甚麼路出。師曰。從飛猿嶺出。山曰。今迴向甚麼路去。師曰。從飛猿嶺去。山曰。有一人不從飛猿嶺去。子還識么。師曰不識。山曰。為甚麼不識。師曰。他無面目。山曰。子既不識。爭知無面目。師無對
【現代漢語翻譯】 現代漢語譯本 與你證明，不是處於幫你剷除（煩惱）。師父說：『我初到鹽官（地名），見（有人）上堂講色空（佛教術語，指物質和精神現象的虛幻性）的道理，我從中得到一個入門之處。』（石頭）頭陀說：『從今往後三十年，切記不要再提起它。』又見洞山（良價禪師）過水偈（一種佛教詩歌）說：『切忌從他處尋覓，（那樣）會離我越來越疏遠。他現在正是我，我如今不是他。』頭陀說：『如果這樣，（你的）自救還不徹底。』師父又說：『後來問德山（宣鑒禪師）：『從上（指歷代祖師）宗乘（佛教宗派的傳承）中的事，學人還有份嗎？』德山打一棒說：『說什麼！』我當時就像桶底脫落一樣。』（石頭）頭陀喝道：『你沒聽過嗎？從門進入的，不是家裡的珍寶。』師父說：『以後應該怎樣才是？』頭陀說：『以後如果想要傳播大教，（就要）一一從自己胸襟中流出，（用你的智慧）去蓋天蓋地。』師父在（石頭頭陀）言下大悟，便作禮，起身連聲叫道：『師兄今日才是鰲山（地名）成道！』 師父在洞山（良價禪師處）做飯頭（負責煮飯的僧人），（一次）淘米時，洞山問：『淘沙去掉米，還是淘米去掉沙？』師父說：『沙和米一時都去掉。』洞山說：『大眾吃什麼？』師父於是把米盆翻倒。（洞）山說：『依你的因緣，適合在德山（宣鑒禪師處）。』 洞山（良價禪師）一日問師父：『做什麼來？』師父說：『砍槽（木槽）來。』（洞）山說：『幾斧砍成？』師父說：『一斧砍成。』（洞）山說：『還是這邊的事，那邊的事怎麼樣？』師父說：『直（到）得無下手處。』（洞）山說：『還是這邊的事，那邊的事怎麼樣？』師父休去。（汾陽（善昭禪師）代（師父）說：『某甲（我）早困了。』） 師父辭別洞山（良價禪師），（洞）山說：『你什麼地方去？』師父說：『回嶺中去。』（洞）山說：『當時從什麼路出來？』師父說：『從飛猿嶺出來。』（洞）山說：『這次向什麼路去？』師父說：『從飛猿嶺去。』（洞）山說：『有一個人不從飛猿嶺去，你還認識嗎？』師父說：『不認識。』（洞）山說：『為什麼不認識？』師父說：『他沒有面目。』（洞）山說：『你既然不認識，怎麼知道沒有面目？』師父無對。
【English Translation】 English version To prove it to you is not the same as eliminating (afflictions) for you. The master said, 'When I first arrived at Yanguan (place name), I saw (someone) in the hall expounding the meaning of 'form and emptiness' (Buddhist term referring to the illusory nature of material and mental phenomena), and I gained an entry point.' (Stone) Toutuo said, 'For the next thirty years, remember not to mention it.' He also saw Dongshan's (Liangjie Zen master) verse on crossing the water, which said, 'Beware of seeking it from others, (that way) it will become increasingly distant from me. He is now precisely me, and I am now not him.' Toutuo said, 'If that's the case, (your) self-salvation is not thorough.' The master also said, 'Later, I asked Deshan (Xuanjian Zen master), 'In the matters of the ancestral teachings (referring to the transmission of Buddhist teachings through generations of masters), do students have a share?' Deshan struck me with a stick and said, 'What are you saying!' At that moment, I felt as if the bottom of a bucket had fallen out.' (Stone) Toutuo shouted, 'Haven't you heard? What enters through the gate is not a family treasure.' The master said, 'What should it be like in the future?' Toutuo said, 'In the future, if you want to spread the great teachings, (you must) let them flow out from your own heart, (using your wisdom) to cover the sky and the earth.' The master had a great enlightenment upon hearing (Stone Toutuo)'s words, bowed, and exclaimed repeatedly, 'Brother, today is truly the day of enlightenment at Aoshan (place name)!' The master was a cook (monk responsible for cooking) at Dongshan's (Liangjie Zen master's monastery). (Once), while washing rice, Dongshan asked, 'Are you washing away the sand to keep the rice, or washing away the rice to keep the sand?' The master said, 'The sand and rice are removed at the same time.' Dongshan said, 'What will the assembly eat?' The master then overturned the rice pot. (Dong) Shan said, 'According to your affinity, you are suited to be at Deshan's (Xuanjian Zen master's monastery).' One day, Dongshan (Liangjie Zen master) asked the master, 'What are you doing?' The master said, 'Making a trough (wooden trough).' (Dong) Shan said, 'How many axe blows did it take?' The master said, 'One axe blow.' (Dong) Shan said, 'That's still this side of the matter; what about the other side?' The master said, 'It reaches a point where there is no place to start.' (Dong) Shan said, 'That's still this side of the matter; what about the other side?' The master remained silent. (Fenyang (Shanzhao Zen master) said on behalf of (the master), 'I am already sleepy.') The master bid farewell to Dongshan (Liangjie Zen master). (Dong) Shan said, 'Where are you going?' The master said, 'Returning to the mountains.' (Dong) Shan said, 'Which road did you come out of back then?' The master said, 'I came out of Flying Monkey Ridge.' (Dong) Shan said, 'Which road are you going to this time?' The master said, 'Going from Flying Monkey Ridge.' (Dong) Shan said, 'There is a person who does not go from Flying Monkey Ridge; do you recognize him?' The master said, 'I don't recognize him.' (Dong) Shan said, 'Why don't you recognize him?' The master said, 'He has no face.' (Dong) Shan said, 'Since you don't recognize him, how do you know he has no face?' The master had no reply.
住后。僧問。和尚見德山。得個甚麼便休去。師曰。我空手去空手歸 問祖意教意。是同是別。師曰。雷聲震地。室內不聞。又曰。阇黎行腳為甚麼事 問我眼本正。因師故邪時如何。師曰。迷逢達磨。曰我眼何在。師曰。得不從師 問。剃髮染衣。受佛依蔭。為甚麼不許認佛。師曰。好事不如無 師問座主。如是兩字。儘是科文。作么生是本文。主無對(五云代曰。更分三段著) 問如何是佛。師曰。寐語作么 問如何是覿面事。師曰。千里未是遠 問如何是大人相。師曰。瞻仰即有分 問文殊與維摩。對談何事。師曰。義墮也 問寂然無依時如何。師曰。猶是病。曰轉后如何。師曰。船子下揚州 問承古有言。師便作臥勢。良久起曰。問甚麼。僧再舉。師曰。虛生浪死漢 問箭頭露鋒時如何。師曰。好手不中的。曰盡眼沒標的時如何。師曰。不妨隨分好手 問古人道。路逢達道人。不將語默對。未審將甚麼對。師曰。喫茶去 問僧。甚處來。曰神光來。師曰。晝喚作日光。夜喚作火光。作么生是神光。僧無對。師自代曰。日光火光 棲典座問。古人有言。知有佛向上事。方有語話分。如何是語話。師把住曰。道道。棲無對。師遂蹋倒。棲當下汗流 問僧。甚處來。曰近離浙中。師曰。船來陸來。曰二途俱不涉。
師曰。爭得到這裡。曰有甚麼隔礙。師便打。僧過十年後再來。師又問。甚處來。曰湖南。師曰。湖南與者里。相去多少。曰不隔。師豎拂子曰。還隔者個么。曰若隔怎得到者里。師又打趁出。僧不肯。住后。凡見人便罵雪峰。一日有同行聞。特往訪問其故。僧舉前兩段話。細為點破。者僧乃悲淚。嘗向中夜焚香。望雪峰禮拜 問古人道覿面相呈時如何。師曰是。曰如何是覿面相呈。師曰。蒼天蒼天 師謂眾曰。此個水牯牛年多少。眾皆無對。師自代曰。七十九也。僧曰。和尚為甚麼作水牯牛去。師曰。有甚麼罪過 問僧。甚處去。曰禮拜徑山和尚去。師曰。徑山若問汝此間佛法如何。汝作么生祇對。曰待問即道。師便打。后舉問鏡清。這僧過在甚麼處。清曰。問得徑山徹困。師曰。徑山在浙中。因甚麼問得徹困。清曰。不見道遠問近對。師曰。如是如是 一日謂長慶曰。吾見溈山問仰山。從上諸聖。向甚麼處去。他道。或在天上。或在人間。汝道。仰山意作么生。慶曰。若問諸聖出沒處。恁么道即不可。師曰。汝渾不肯。忽有人問。汝作么生道。慶曰。但道錯。師曰。是汝不錯。慶曰。何異於錯 問僧。甚處來。曰江西。師曰。與此間相去多少。曰不遙。師豎起拂子曰。還隔這個么。曰若隔這個即遙去也。師便打出
【現代漢語翻譯】 現代漢語譯本 師父說：『你爭論什麼才來到這裡？』僧人說：『有什麼阻礙嗎？』師父就打了他。這僧人十年後再來。師父又問：『從哪裡來？』僧人說：『湖南。』師父說：『湖南與這裡，相距多少？』僧人說：『不隔。』師父豎起拂塵說：『還隔著這個嗎？』僧人說：『如果隔著，怎麼能到這裡？』師父又打了他，把他趕了出去。這僧人不肯離去，住下來后，凡是見到人就罵雪峰（雪峰義存，唐末五代時僧人）。一天，有個同行聽到，特地前去拜訪，問他緣故。僧人舉出前面兩段對話，同行詳細地為他點破其中含義。這僧人於是悲傷流淚，常常在半夜焚香，朝著雪峰的方向禮拜。 有人問：『古人道「覿面相呈」時如何？』師父說：『是。』問：『如何是「覿面相呈」？』師父說：『蒼天蒼天！』 師父對眾人說：『這頭水牯牛（比喻愚鈍）多少歲了？』眾人都回答不上來。師父自己代答說：『七十九歲了。』僧人問：『和尚為什麼要做水牯牛去？』師父說：『有什麼罪過？』 問僧人：『哪裡去？』答：『禮拜徑山（徑山寺，位於浙江杭州）和尚去。』師父說：『徑山如果問你此間佛法如何，你作什麼回答？』答：『等他問了就說。』師父就打了他。後來舉這件事問鏡清（鏡清道怍，宋代僧人），『這僧人錯在哪裡？』鏡清說：『問得徑山徹底困惑。』師父說：『徑山在浙中，為什麼問得他徹底困惑？』鏡清說：『沒聽過「遠問近對」嗎？』師父說：『是這樣，是這樣。』 一天，師父對長慶（長慶慧棱，唐末五代時僧人）說：『我見溈山（溈山靈祐，唐代僧人）問仰山（仰山慧寂，唐代僧人），「從上諸聖，向什麼地方去？」他回答說：「或在天上，或在人間。」你說，仰山意在何處？』長慶說：『如果問諸聖的出現和消失之處，這樣說就不可以。』師父說：『你完全不認可。如果有人問你，你作什麼說？』長慶說：『只說錯了。』師父說：『是你沒錯。』長慶說：『和錯有什麼不同？』 問僧人：『哪裡來？』答：『江西。』師父說：『與這裡相距多少？』答：『不遠。』師父豎起拂塵說：『還隔著這個嗎？』答：『如果隔著這個就遠去了。』師父便打了他，把他趕了出去。
【English Translation】 English version The master said, 'What are you arguing about to have come here?' The monk said, 'What is the obstruction?' The master then struck him. The monk came again after ten years. The master asked again, 'Where do you come from?' The monk said, 'Hunan.' The master said, 'How far is Hunan from here?' The monk said, 'Not far.' The master raised his whisk and said, 'Does it still obstruct this?' The monk said, 'If it obstructs, how could I have arrived here?' The master struck him again and drove him out. The monk refused to leave. After staying, whenever he saw someone, he would scold Xuefeng (Xuefeng Yicun, a monk in the late Tang and Five Dynasties period). One day, a fellow traveler heard this and specially went to visit him to ask the reason. The monk recounted the previous two dialogues. The fellow traveler explained the meaning in detail. The monk then wept with sorrow and often burned incense in the middle of the night, bowing towards Xuefeng. Someone asked, 'What is it like when the ancients said, "Presenting face to face"?' The master said, 'It is.' Asked, 'What is "Presenting face to face"?' The master said, 'Blue sky, blue sky!' The master said to the assembly, 'How old is this water buffalo (a metaphor for dullness)?' None of them could answer. The master answered for them, 'Seventy-nine years old.' A monk asked, 'Why does the master become a water buffalo?' The master said, 'What fault is there?' Asked a monk, 'Where are you going?' He replied, 'To pay respects to the abbot of Jingshan (Jingshan Temple, located in Hangzhou, Zhejiang).' The master said, 'If Jingshan asks you what the Buddha-dharma is like here, how will you respond?' He replied, 'I will answer when he asks.' The master then struck him. Later, he raised this matter to ask Jingqing (Jingqing Daofu, a Song Dynasty monk), 'Where was this monk wrong?' Jingqing said, 'He asked Jingshan into utter confusion.' The master said, 'Jingshan is in Zhejiang, why was he asked into utter confusion?' Jingqing said, 'Haven't you heard of "asking about the near with the far"?' The master said, 'So it is, so it is.' One day, the master said to Changqing (Changqing Huiling, a monk in the late Tang and Five Dynasties period), 'I saw Weishan (Weishan Lingyou, a Tang Dynasty monk) ask Yangshan (Yangshan Huiji, a Tang Dynasty monk), "Where do all the sages from the past go?" He replied, "Either in heaven or in the human realm." What do you say was Yangshan's intention?' Changqing said, 'If asked about the appearance and disappearance of the sages, it is not permissible to say it that way.' The master said, 'You completely disagree. If someone asks you, what would you say?' Changqing said, 'Just say it's wrong.' The master said, 'It is you who are not wrong.' Changqing said, 'What is the difference from being wrong?' Asked a monk, 'Where do you come from?' He replied, 'Jiangxi.' The master said, 'How far is it from here?' He replied, 'Not far.' The master raised his whisk and said, 'Does it still obstruct this?' He replied, 'If it obstructs this, then it is far away.' The master then struck him and drove him out.
問學人乍入叢林。乞師指個入路。師曰。寧自碎身如微塵。終不敢瞎卻一僧眼 問四十九年後事即不問。四十九年前事如何。師以拂子驀口打 僧辭去參靈云。問佛未出世時如何。云舉拂子。曰出世后如何。云亦舉拂子。其僧卻回。師曰。返太速乎。曰某甲到彼問佛法。不契乃回。師曰。汝問甚麼事。僧舉前話。師曰。汝問。我為汝道。僧便問。佛未出世時如何。師舉起拂子。曰出世后如何。師放下拂子。僧禮拜。師便打(后僧舉問玄沙。沙曰。汝欲會么。我與汝說個喻。如人賣一片園。東西南北。一時結契了也。中心樹子。猶屬我在。崇壽稠曰。為當打伊解處。別有道理) 師舉六祖道。不是風動。不是幡動。仁者心動。乃曰。大小祖師。龍頭蛇尾。好與二十拄杖。時太原孚上座侍立。不覺咬齒。師曰。我適來恁么道。也好吃二十拄杖 師行腳時。參烏石觀。才敲門石問誰。師曰。鳳凰兒。石曰。來作么。師曰。來啖老觀。石便開門。搊住曰。道道。師擬議。石拓開閉卻門。師住后。示眾曰。我當時若入得老觀門。你這一隊噇酒糟漢。向甚麼處摸索 師問慧全。汝得入處作么生。全曰。共和尚商量了。師曰。甚麼處商量。曰甚麼處去來。師曰。汝得入處。又作么生。全無對。師便打 全坦問。平田淺草。麈鹿成群
【現代漢語翻譯】 現代漢語譯本： 問：學人初入寺院叢林，懇請禪師指點入門的路徑。 師（禪師）說：『寧願粉身碎骨如微塵，也終究不敢矇蔽一個僧人的眼睛。』 問：『四十九年後的事情暫且不問，四十九年前的事情是怎樣的？』 師用拂子朝著他的嘴就打。 僧人告辭去參訪靈云禪師，問：『佛未出世時是怎樣的？』 靈云禪師舉起拂子。 僧人問：『出世后又是怎樣的？』 靈云禪師也舉起拂子。 那僧人卻又回來了，師說：『返回得太快了吧？』 僧人說：『我到他那裡問佛法，不投契，所以就回來了。』 師說：『你問了什麼事？』 僧人舉出之前的話。 師說：『你問，我為你解答。』 僧人便問：『佛未出世時是怎樣的？』 師舉起拂子。 僧人問：『出世后又是怎樣的？』 師放下拂子。 僧人禮拜，師便打了他。（後來僧人舉這件事問玄沙禪師，玄沙禪師說：『你想領會嗎？我給你說個比喻，如同人賣一片園子，東西南北，一時都簽訂了契約，中心的那棵樹，仍然屬於我。』崇壽稠禪師說：『是打他理解的地方，還是另有道理？』） 師引用六祖慧能的話：『不是風動，不是幡動，是仁者的心在動。』 於是說：『好大的祖師，卻是虎頭蛇尾，應該打二十拄杖。』 當時太原孚上座侍立在旁，不覺咬緊牙齒，師說：『我剛才那樣說，也該吃二十拄杖。』 師行腳參訪時，參拜烏石觀禪師，才敲門，烏石觀禪師便問：『是誰？』 師說：『鳳凰兒。』 烏石觀禪師說：『來做什麼？』 師說：『來吃老觀。』 烏石觀禪師便打開門，抓住他說：『說！說！』 師猶豫不決，烏石觀禪師推開他，關上門。 師住持后，對大眾開示說：『我當時如果能入得了老觀的門，你們這一群吃酒糟的傢伙，向什麼地方摸索去？』 師問慧全禪師：『你得入處是怎樣的？』 慧全禪師說：『和和尚您商量過了。』 師說：『在什麼地方商量？』 慧全禪師說：『在什麼地方來去。』 師說：『你得入處，又是怎樣的？』 慧全禪師無言以對，師便打了他。 全坦禪師問：『平坦的田野，淺淺的草地，麈鹿成群。』
【English Translation】 English version: Question: A student newly enters the monastery. I beg the master to point out the entry path. The Master said: 'I would rather shatter my body into dust than blind the eye of a single monk.' Question: 'I won't ask about matters after forty-nine years. What about matters before forty-nine years?' The Master struck him in the mouth with a whisk. A monk took his leave to visit Lingyun. He asked: 'What was it like before the Buddha appeared in the world?' Lingyun raised his whisk. The monk said: 'What is it like after his appearance?' Lingyun also raised his whisk. The monk returned. The Master said: 'Did you return too quickly?' The monk said: 'I went there to ask about the Buddha-dharma, but it didn't suit me, so I returned.' The Master said: 'What did you ask about?' The monk repeated the previous conversation. The Master said: 'You ask, and I will tell you.' The monk then asked: 'What was it like before the Buddha appeared in the world?' The Master raised his whisk. The monk said: 'What is it like after his appearance?' The Master put down his whisk. The monk bowed. The Master then struck him. (Later, the monk raised this matter to ask Xuansha. Xuansha said: 'Do you want to understand? I'll give you an analogy. It's like someone selling a piece of land. The east, west, north, and south boundaries are all contracted at once. The tree in the center still belongs to me.' Chongshou Chou said: 'Is he striking at the point of understanding, or is there another reason?') The Master quoted the Sixth Patriarch Huineng, saying: 'It is not the wind that moves, it is not the flag that moves, it is the mind of the benevolent that moves.' Then he said: 'Such a great patriarch, but a dragon's head and a snake's tail. He deserves twenty blows of the staff.' At that time, the Venerable Fushang of Taiyuan was standing in attendance, and unconsciously gnashed his teeth. The Master said: 'The way I just spoke, I also deserve twenty blows of the staff.' When the Master was traveling, he visited the monk Wushi Guan. As soon as he knocked on the door, Wushi Guan asked: 'Who is it?' The Master said: 'A phoenix child.' Wushi Guan said: 'What are you here for?' The Master said: 'To eat the old Guan.' Wushi Guan then opened the door, grabbed him, and said: 'Speak! Speak!' The Master hesitated. Wushi Guan pushed him away and closed the door. After the Master took up residence, he addressed the assembly, saying: 'If I had been able to enter the door of the old Guan at that time, where would you drunken fellows be groping?' The Master asked Huiquan: 'What is your point of entry?' Huiquan said: 'I have discussed it with you, the abbot.' The Master said: 'Where did you discuss it?' Huiquan said: 'Where to come and go.' The Master said: 'What is your point of entry like?' Huiquan had no reply. The Master then struck him. Quan Tan asked: 'Flat fields, shallow grass, herds of deer.'
。如何射得麈中主。師喚全坦。坦應諾。師曰。喫茶去 問僧。甚處來。曰溈山來。師曰。溈山有何言句。曰某甲曾問如何是祖師西來意。溈山據坐。師曰。汝肯他否。曰某甲不肯他。師曰。溈山古佛。汝速去懺悔(玄沙曰。山頭老漢。蹉過溈山也) 閩王問。擬欲蓋一所佛殿去時如何。師曰。大王何不蓋取一所空王殿。曰請師樣子。師展兩手。(雲門曰。一舉四十九) 問學人道不得處。請師道。師曰。我為法惜人 師舉拂子示一僧。其僧便出去(長慶舉似王延彬太傅了。乃曰。此僧合喚。轉與一頓棒。王曰。和尚是甚麼心行。曰幾放過) 師問長慶。古人道。前三三后三三。意作么生。慶便出去 問僧。甚處來。曰藍田來。師曰。何不入草 上堂。南山有一條鱉鼻蛇。汝等諸人。切須好看。長慶出曰。今日堂中大有人。喪身失命。雲門以拄杖。攛向師前。作怕勢。有僧舉似玄沙。沙曰。須是棱兄始得。然雖如是。我即不然。曰和尚作么生。沙曰。用南山作么 一日有兩僧來。師以手拓庵門放身出曰。是甚麼。僧亦曰。是甚麼。師低頭歸庵。僧辭去。師問。甚麼處去。曰湖南。師曰。我有個同行。住巖頭。附汝一書去。書曰。某書上師兄。某一自鰲山成道后。迄至於今飽不饑。同參某書上。僧到。巖頭問。甚麼處來
【現代漢語翻譯】 現代漢語譯本： 如何射中麈尾拂塵中的目標？ 師父喚全坦（人名）。全坦應諾。師父說：『喫茶去。』 問僧人：『從哪裡來？』 回答說：『從溈山（地名，溈山仰宗的祖庭）來。』 師父說：『溈山有什麼言語？』 回答說：『我曾問如何是祖師西來意（禪宗用語，指達摩祖師從印度到中國的目的）。』 溈山（溈山靈佑禪師）據坐。 師父說：『你認可他嗎？』 回答說：『我不認可他。』 師父說：『溈山是古佛。你快去懺悔。』（玄沙（玄沙師備禪師）說：『山頭老漢，錯過溈山了。』） 閩王（五代時期閩國的君主）問：『打算蓋一所佛殿，應該如何做？』 師父說：『大王為何不蓋一所空王殿（指佛殿，因佛為空王）？』 回答說：『請師父指示樣子。』 師父展開兩手。（雲門（雲門文偃禪師）說：『一舉四十九。』） 問：『學人說不出來的地方，請師父說。』 師父說：『我為法愛惜人。』 師父舉起拂塵，向一個僧人示意。那個僧人便出去了。（長慶（長慶慧棱禪師）把這件事告訴了王延彬太傅，然後說：『這個僧人應該叫回來，再打一頓棒。』 王延彬說：『和尚是什麼心行？』 回答說：『幾乎放過了。』） 師父問長慶：『古人道：前三三，后三三，意作么生？』 長慶便出去了。 問僧人：『從哪裡來？』 回答說：『從藍田（地名）來。』 師父說：『為何不入草？』 上堂說法。『南山（地名）有一條鱉鼻蛇（比喻危險的教義或陷阱）。你們這些人，切須好好看。』 長慶出列說：『今日堂中大有人，喪身失命。』 雲門用拄杖，攛向師父面前，作出害怕的樣子。 有僧人把這件事告訴玄沙。玄沙說：『須是棱兄（指長慶慧棱禪師）才行。』 雖然如此，我卻不這樣認為。』 問：『和尚怎麼做？』 玄沙說：『用南山作么？』 一日有兩僧人來。師父用手推開庵門，放身出來，說：『是什麼？』 僧人也說：『是什麼？』 師父低頭回到庵中。僧人告辭離去。師父問：『去哪裡？』 回答說：『湖南。』 師父說：『我有個同行，住在巖頭（人名，指巖頭全豁禪師）。附你一封信去。』 信上寫道：『某書上師兄。某一自從鰲山（地名）成道后，迄至於今飽不饑。同參某書上。』 僧人到了巖頭，巖頭問：『從哪裡來？』
【English Translation】 English version: How to shoot the master in the deer tail whisk? The master called Quan Tan (personal name). Quan Tan responded. The master said, 'Go have some tea.' Asked a monk, 'Where do you come from?' Replied, 'From Weishan (place name, the ancestral home of the Weiyang school of Chan Buddhism).' The master said, 'What words does Weishan have?' Replied, 'I once asked what is the meaning of the Patriarch's coming from the West (Chan Buddhist term, referring to Bodhidharma's purpose in coming to China from India).' Weishan (Zen Master Lingyou of Weishan) sat firmly. The master said, 'Do you agree with him?' Replied, 'I do not agree with him.' The master said, 'Weishan is an ancient Buddha. You should quickly repent.' (Xuan Sha (Zen Master Shibei of Xuansha) said, 'The old man on the mountain missed Weishan.') The King of Min (ruler of the Min Kingdom during the Five Dynasties period) asked, 'Planning to build a Buddhist hall, what should be done?' The master said, 'Why doesn't the Great King build a Hall of the Empty King (referring to a Buddhist hall, because the Buddha is the Empty King)?' Replied, 'Please show me the design, Master.' The master spread out both hands. (Yunmen (Zen Master Wenyan of Yunmen) said, 'One gesture, forty-nine.') Asked, 'Where the student cannot speak, please speak, Master.' The master said, 'I cherish people for the sake of the Dharma.' The master raised the whisk, gesturing to a monk. That monk then left. (Changqing (Zen Master Huiling of Changqing) told this to Grand Tutor Wang Yanbin, and then said, 'This monk should be called back and given another beating.' Wang Yanbin said, 'What is the heart-practice of the monk?' Replied, 'Almost let it go.') The master asked Changqing, 'The ancients said: Before three three, after three three, what does it mean?' Changqing then left. Asked a monk, 'Where do you come from?' Replied, 'From Lantian (place name).' The master said, 'Why not enter the grass?' Ascended the hall to preach. 'There is a soft-shelled turtle snake (metaphor for dangerous teachings or traps) on Nanshan (place name). All of you, be sure to watch carefully.' Changqing stepped forward and said, 'Today in the hall there are many who will lose their lives.' Yunmen used his staff to thrust it in front of the master, making a gesture of fear. A monk told this to Xuansha. Xuansha said, 'It must be Brother Leng (referring to Zen Master Huiling of Changqing) who can do it.' Although it is so, I do not think so.' Asked, 'What does the monk do?' Xuansha said, 'What is the use of Nanshan?' One day two monks came. The master pushed open the door of the hermitage with his hand, released himself, and said, 'What is it?' The monks also said, 'What is it?' The master lowered his head and returned to the hermitage. The monks bid farewell and left. The master asked, 'Where are you going?' Replied, 'Hunan.' The master said, 'I have a fellow practitioner who lives in Yantou (personal name, referring to Zen Master Yantou Quanhuo). I will attach a letter to you.' The letter read: 'So-and-so writes to Senior Brother. Since so-and-so attained enlightenment on Aoshan (place name), I have been full and not hungry until now. Fellow practitioner so-and-so writes.' When the monk arrived at Yantou, Yantou asked, 'Where do you come from?'
。曰雪峰來。有書達和尚。頭接了。乃問僧。別有何言句。僧遂舉前話。頭曰。他道甚麼。曰他無語低頭歸庵。頭曰。噫我當初。悔不向伊道末後句。若向伊道。天下人不奈雪老何。僧至夏末。請益前話。頭曰。何不早問。曰未敢容易。頭曰。雪峰雖與我同條生。不與我同條死。要識末後句。祇這是 上堂。盡大地撮來。如粟米粒大。拋向面前。漆桶不會。打鼓普請看(長慶問雲門曰。雪峰與么道還有出頭不得處么。門曰有。曰作么生。門曰。不可總作野狐精見解。又曰。狼籍不少) 問僧。甚麼處去。曰識得即知去處。師曰。你是了事人。亂走作么。曰和尚莫涂污人好。師曰。我即不塗污你。古人吹布毛作么生。與我說來看。曰殘羹餿飯。已有人吃了。師休去 有一僧。在山下卓庵。多年不剃頭。畜一長柄杓。溪邊陷水。時有僧問。如何是祖師西來意。答曰。溪深杓柄長。師聞得乃曰。也甚奇怪。一日將剃刀。同侍者去訪。才相見。便舉前話。問是庵主語否。答曰是。師曰。若道得。即不剃你頭。主便洗頭胡跪師前。師即與剃卻 師領徒南遊。時黃涅槃預知師至。搘䇿前迎。抵蘇溪邂逅。師問。近離何處。槃曰。辟支巖。師曰。巖中還有主么。槃以竹䇿敲師轎。師乃出轎相見。槃曰。曾郎萬福。師遽展丈夫拜。槃作
【現代漢語翻譯】 現代漢語譯本： （雲門文偃禪師）說：『雪峰（義存禪師，822-908）來了，有書信要交給和尚。』（我）接過信，便問送信的僧人：『還有什麼話要說嗎？』僧人於是重複了之前的話。我問：『他（雪峰）說了什麼？』僧人說：『他沒有說話，低著頭回庵去了。』我說：『唉！我當初真後悔沒有對他說末後一句。如果對他說了，天下人又能把雪老（雪峰）怎麼樣呢？』僧人到夏天結束時，請教之前的話。我說：『為什麼不早點問？』僧人說：『不敢輕易打擾。』我說：『雪峰雖然與我同生于這個時代，卻不能與我同死。想要知道末後一句，就是這個。』
上堂時，（雲門禪師說）將整個大地撮起來，像粟米粒那麼大，拋向你們面前。如果你們這些漆桶（指愚昧之人）不會，就打鼓召集大家來看！』（長慶禪師問雲門禪師：『雪峰這樣說，還有不能出頭的地方嗎？』雲門禪師說：『有。』長慶禪師問：『怎麼說？』雲門禪師說：『不可都用野狐精的見解來看待。』又說：『狼藉不堪啊！』）
（雲門禪師）問僧人：『去哪裡？』僧人說：『識得（本性）就知道去處。』禪師說：『你是個了事人（指開悟的人），亂跑什麼？』僧人說：『和尚不要玷污我。』禪師說：『我即不玷污你。古人吹布毛做什麼？說來給我聽聽。』僧人說：『殘羹餿飯，已經有人吃了，和尚請走吧。』
有一個僧人，在山下搭了個庵，多年不剃頭，蓄著一個長柄勺。一次在溪邊打水，（勺子）陷在水裡。當時有僧人問：『如何是祖師西來意（指禪宗的根本宗旨）？』（庵主）回答說：『溪深杓柄長。』禪師聽說了，便說：『也甚奇怪。』一天，（雲門禪師）拿著剃刀，同侍者去拜訪。剛一見面，便提起之前的話，問是不是庵主說的。庵主回答說是。禪師說：『如果說得對，就不剃你的頭。』庵主便洗了頭，胡跪在禪師面前。禪師就給他剃了頭。
（雲門）禪師帶領徒弟南遊，當時黃涅槃（一位僧人）預先知道禪師要來，拄著枴杖前去迎接，在蘇溪相遇。禪師問：『最近從哪裡來？』（黃）涅槃說：『辟支巖。』禪師問：『巖中還有主人嗎？』（黃）涅槃用竹杖敲禪師的轎子。禪師於是下轎相見。（黃）涅槃說：『曾郎萬福。』禪師立刻行丈夫拜。（黃）涅槃作……
【English Translation】 English version: （Zen Master Yunmen Wenyan）said: 'Xuefeng (Yicun, 822-908) has arrived and has a letter to deliver to the abbot.' (I) took the letter and asked the monk who delivered it: 'Do you have anything else to say?' The monk then repeated what he had said before. I asked: 'What did he (Xuefeng) say?' The monk said: 'He didn't say anything, he just lowered his head and returned to his hermitage.' I said: 'Alas! I regret not saying the final word to him back then. If I had said it, what could the people of the world do to old Xue (Xuefeng)?' At the end of summer, the monk asked about the previous conversation. I said: 'Why didn't you ask earlier?' The monk said: 'I didn't dare to disturb you easily.' I said: 'Although Xuefeng was born in the same era as me, he cannot die with me. If you want to know the final word, it is this.'
When ascending the Dharma hall, (Zen Master Yunmen said) 'Gather the entire earth, make it as small as a grain of millet, and throw it in front of you. If you lacquer buckets (referring to ignorant people) don't understand, beat the drum and summon everyone to see!' (Zen Master Changqing asked Zen Master Yunmen: 'When Xuefeng says this, is there still a place where he cannot emerge?' Zen Master Yunmen said: 'Yes.' Changqing asked: 'How so?' Yunmen said: 'You must not all view it with the understanding of wild fox spirits.' He also said: 'It's quite a mess!')
(Zen Master Yunmen) asked a monk: 'Where are you going?' The monk said: 'If you recognize (your true nature), you will know where to go.' The Zen master said: 'You are a person who has finished the matter (referring to an enlightened person), why are you running around?' The monk said: 'Abbot, don't defile me.' The Zen master said: 'I will not defile you. What did the ancients do by blowing cloth fluff? Tell me about it.' The monk said: 'Leftover scraps and stale rice have already been eaten by someone, Abbot, please leave.'
There was a monk who built a hermitage at the foot of the mountain, and he hadn't shaved his head for many years, keeping a long-handled ladle. Once, when drawing water by the stream, (the ladle) got stuck in the water. At that time, a monk asked: 'What is the meaning of the Patriarch's coming from the West (referring to the fundamental principle of Zen Buddhism)?' (The hermit) replied: 'The stream is deep, the ladle handle is long.' The Zen master heard about it and said: 'That's quite strange.' One day, (Zen Master Yunmen) took a razor and went to visit with his attendant. As soon as they met, he brought up the previous conversation, asking if it was the hermit who said it. The hermit replied that it was. The Zen master said: 'If you can say it correctly, I won't shave your head.' The hermit then washed his head and knelt before the Zen master. The Zen master then shaved his head.
(Yunmen) Zen Master led his disciples on a southern tour. At that time, Huang Niepan (a monk) knew in advance that the Zen master was coming, and he went to meet him with a staff, encountering him at Su Creek. The Zen master asked: 'Where have you come from recently?' (Huang) Niepan said: 'Pizhi Rock.' The Zen master asked: 'Is there still a master in the rock?' (Huang) Niepan knocked on the Zen master's sedan with his bamboo staff. The Zen master then got out of the sedan to meet him. (Huang) Niepan said: 'Greetings, Zeng Lang.' The Zen master immediately performed the husband's bow. (Huang) Niepan made a...
女人拜。師曰。莫是女人么。槃又設兩拜。遂以竹䇿畫地。右繞師轎三匝。師曰。某甲三界內人。你三界外人。你前去。某甲後來。槃回。師隨至。止囊山憩數日。槃供事。隨行徒眾。一無所缺 上堂。此事如一片田地相似。一任諸人耕種。無有不承此恩力者。玄沙曰。且作么生是這田地。師曰看。沙曰。是即是。某甲不與么。師曰。你作么生。沙曰。祇是人人底 三聖問。透網金鱗以何為食。師曰。待汝出網來。向汝道。聖曰。一千五百人善知識。話頭也不識。師曰。老僧住持事繁 上堂。盡大地是個解脫門。把手拽伊不肯入。時一僧出曰。和尚怪某甲不得。又一僧曰。用入作甚麼。師便打 玄沙謂師曰。某甲如今大用去。和尚作么生。師將三個木毬一時拋出。沙作斫牌勢。師曰。你親在靈山。方得如此。沙曰。也是自家事 一日昇座。眾集定。師輥出木毬。玄沙遂捉來安舊處 師一日在僧堂內燒火。閉卻前後門。乃叫曰。救火救火。玄沙將一片柴。從牕欞中拋入。師便開門 問。古澗寒泉時如何。師曰。瞪目不見底。曰飲者如何。師曰。不從口入。僧舉似趙州。州曰。不從口入。不可從鼻孔里入。僧卻問。古澗寒泉時如何。州曰苦。曰飲者如何。州曰死。師聞得乃曰。趙州古佛。遙望作禮。自此不答話 師因閩王
【現代漢語翻譯】 現代漢語譯本 女人拜。師父說：『莫非是女人嗎？』女人又行兩次拜禮。於是用竹杖在地上畫圈，右繞師父的轎子三圈。師父說：『某甲（我）是三界內的人，你是三界外的人。你先走，我隨後就來。』女人返回。師父跟隨至囊山，休息了數日。女人供養師父，隨行的徒眾，一切都沒有缺少。 上堂說法。這件事就像一片田地一樣，任憑各位耕種，沒有不承受這恩惠力量的。玄沙（人名）說：『那麼，怎樣才是這片田地呢？』師父說：『看。』玄沙說：『是倒是，我不這樣認為。』師父說：『你怎樣認為？』玄沙說：『只是人人的。』 三聖（人名）問：『透網金鱗（比喻擺脫束縛的人）以什麼為食？』師父說：『等你出了網來，我告訴你。』三聖說：『一千五百人的善知識（指有德行的僧人），連話頭也不認識。』師父說：『老僧住持事務繁忙。』 上堂說法。整個大地都是一個解脫門，拉著他們的手，他們也不肯進入。當時一個僧人出來說：『和尚不能怪我。』又一個僧人說：『進入有什麼用？』師父便打了他。 玄沙對師父說：『我現在要大用了，和尚你怎麼樣？』師父將三個木球一時拋出。玄沙作出砍牌的姿勢。師父說：『你親自在靈山（佛教名山），才能這樣。』玄沙說：『也是自家的事情。』 一日昇座說法，眾人聚集完畢。師父滾出木球，玄沙就捉來放在原來的地方。 師父一日在僧堂內燒火，關閉了前後門，於是叫道：『救火救火。』玄沙將一片柴，從窗欞中拋入。師父便開門。 有人問：『古澗寒泉（寒冷的泉水）時如何？』師父說：『瞪大眼睛也看不見底。』問：『飲用的人如何？』師父說：『不從口入。』僧人將這話告訴趙州（人名）。趙州說：『不從口入，難道從鼻孔里入嗎？』僧人又問：『古澗寒泉時如何？』趙州說：『苦。』問：『飲用的人如何？』趙州說：『死。』師父聽了后說：『趙州古佛，遙望作禮。』從此不再回答話。 師父因為閩王（五代十國時期閩國的君主）
【English Translation】 English version A woman bowed. The master said, 'Could it be a woman?' The woman bowed twice more. Then, she drew a circle on the ground with a bamboo staff, circling the master's sedan chair three times to the right. The master said, 'I am a person within the Three Realms, and you are a person outside the Three Realms. You go ahead, and I will follow later.' The woman returned. The master followed her to Nangshan, where they rested for several days. The woman provided for the master and his accompanying disciples, lacking nothing. He ascended the platform and gave a sermon. 'This matter is like a piece of farmland. Let everyone cultivate it as they please. There is no one who does not receive this grace and power.' Xuansha (name) said, 'Then, what is this farmland?' The master said, 'Look.' Xuansha said, 'It is, but I don't think so.' The master said, 'What do you think?' Xuansha said, 'It's just everyone's.' Sansheng (name) asked, 'What does a golden fish that has escaped the net (a metaphor for someone who has broken free from constraints) eat?' The master said, 'When you get out of the net, I will tell you.' Sansheng said, 'A good teacher (referring to a virtuous monk) of one thousand five hundred people doesn't even recognize the topic.' The master said, 'The old monk is busy with managing the monastery.' He ascended the platform and gave a sermon. 'The entire earth is a gate of liberation. Even if you pull them by the hand, they are unwilling to enter.' At that time, a monk came out and said, 'The abbot cannot blame me.' Another monk said, 'What's the use of entering?' The master then hit him. Xuansha said to the master, 'I am now going to make great use of it. What about you, Master?' The master threw out three wooden balls at once. Xuansha made a gesture of chopping with a shield. The master said, 'Only when you are personally on Ling Mountain (a famous Buddhist mountain) can you be like this.' Xuansha said, 'It is also my own affair.' One day, he ascended the seat, and the crowd gathered. The master rolled out a wooden ball, and Xuansha caught it and placed it back in its original place. One day, the master was making a fire in the monks' hall, closing the front and back doors. Then he shouted, 'Fire! Fire!' Xuansha threw a piece of firewood in through the window lattice. The master then opened the door. Someone asked, 'What is it like at the time of the cold spring in the ancient ravine (cold spring water)?' The master said, 'You can't see the bottom even if you stare with wide eyes.' He asked, 'What about the drinker?' The master said, 'It doesn't enter through the mouth.' The monk told this to Zhaozhou (name). Zhaozhou said, 'If it doesn't enter through the mouth, does it enter through the nostrils?' The monk then asked, 'What is it like at the time of the cold spring in the ancient ravine?' Zhaozhou said, 'Bitter.' He asked, 'What about the drinker?' Zhaozhou said, 'Dead.' The master heard this and said, 'Zhaozhou is an ancient Buddha, I pay my respects from afar.' From then on, he no longer answered questions. The master, because of the King of Min (the ruler of the Min Kingdom during the Five Dynasties and Ten Kingdoms period)
。封柑橘各一顆。遣使送至。柬問。既是一般顏色。為甚名字不同。師遂依舊封回。王復馳問玄沙。沙將一張紙蓋卻 問僧。近離甚處。曰覆船。師曰。生死海未渡。為甚麼覆卻船。僧無語。乃回舉似覆船。船曰。何不道渠無生死。僧再至。進此語。師曰。此不是汝語。曰是。覆船恁么道。師曰。我有二十棒。寄與覆船。二十棒老僧自吃。不幹阇黎事 問。大事作么生。師執僧手曰。上座將此問誰 有僧禮拜。師打五捧。僧曰。過在甚麼處。師又打五棒。喝出 問僧。甚處來。曰嶺外來。師曰。還逢達磨也無。曰青天白日。師曰。自己作么生。曰更作么生。師便打 師送僧出。行三五步。召曰上座。僧回首。師曰。途中善為 問。拈槌豎拂。不當示乘。未審和尚如何。師豎起拂子。僧乃抱頭出去。師不顧(法眼代曰。大眾看此一員戰將) 問三乘十二分教。為凡夫開演。不為凡夫門演。師曰。不消一曲楊柳枝 上堂。舉拂子曰。這個為中下。僧問。上上人來時如何。師舉拂子。僧曰。這個為中下。師便打 問國師三喚侍者意如何。師乃起入方丈 問僧。今夏在甚麼處。曰涌泉。師曰。長時涌。暫時涌。曰和尚問不著。師曰。我問不著。僧曰是。師乃打 普請次。路逢一獼猴。師曰。人人有一面古鏡。這個獼猴亦有一面
【現代漢語翻譯】 現代漢語譯本： （南唐）國王送來柑橘各一個，派使者送來，信中問道：『既然是一樣的顏色，為什麼名字不同？』（清涼文益）禪師於是依舊原封不動地送了回去。國王又派人去問玄沙（師備）禪師。玄沙禪師用一張紙蓋住，問僧人：『你最近從哪裡來？』僧人說：『覆船（玄沙師備住處）。』玄沙禪師說：『生死海還沒渡過，為什麼翻了船？』僧人無話可說。於是回去把情況告訴了覆船（玄沙師備）。覆船（玄沙師備）說：『你為什麼不說他沒有生死？』僧人再次去見（清涼文益）禪師，說了這句話。（清涼文益）禪師說：『這不是你的話。』僧人說：『是覆船（玄沙師備）這麼說的。』（清涼文益）禪師說：『我有二十棒，寄給覆船（玄沙師備）。二十棒老衲自己吃，不關你事。』 有僧人問：『大事（指開悟）如何是？』（清涼文益）禪師握住僧人的手說：『上座你拿這個問題去問誰？』 有僧人禮拜，（清涼文益）禪師打了他五下。僧人說：『我錯在哪裡？』（清涼文益）禪師又打了他五下，喝令出去。 有僧人問：『從哪裡來？』答：『嶺外來。』（清涼文益）禪師說：『還遇到達磨（菩提達摩）了嗎？』答：『遇到了。』（清涼文益）禪師說：『你自己怎麼樣？』答：『還怎麼樣？』（清涼文益）禪師便打了他。 （清涼文益）禪師送僧人出門，走了三五步，叫道：『上座。』僧人回頭。（清涼文益）禪師說：『路上好自為之。』 有僧人問：『拈槌豎拂（指說法），不應當是開示佛法，不知和尚您如何開示？』（清涼文益）禪師豎起拂子。僧人於是抱頭跑了出去。（法眼宗僧人代（清涼文益）禪師說：『各位看，這是一員戰將。』） 有僧人問：『三乘十二分教（佛教經典），是為凡夫開演的，還是不為凡夫開演的？』（清涼文益）禪師說：『不消一曲楊柳枝（比喻多餘）。』 （清涼文益）禪師上堂，舉起拂子說：『這個是為中下根器的人準備的。』有僧人問：『上上根器的人來時如何？』（清涼文益）禪師舉起拂子。僧人說：『這個是為中下根器的人準備的。』（清涼文益）禪師便打了他。 有僧人問：『國師（慧忠國師）三喚侍者意如何？』（清涼文益）禪師於是起身進入方丈。 有僧人問：『今年夏天你在哪裡？』答：『涌泉（寺）。』（清涼文益）禪師說：『是長時間涌，還是暫時涌？』答：『和尚問不著。』（清涼文益）禪師說：『我問不著？』答：『是。』（清涼文益）禪師便打了他。 普請（指集體勞作）時，路上遇到一隻獼猴。（清涼文益）禪師說：『人人有一面古鏡，這隻獼猴也有一面。』
【English Translation】 English version: The King (of Southern Tang) sent one tangerine and one pomelo each, dispatching an envoy with a letter asking: 'Since they are the same color, why are their names different?' Chan Master (Qingliang Wenyi) then sent them back as they were. The King again sent someone to ask Chan Master Xuansha (Shibei). Chan Master Xuansha covered it with a piece of paper and asked the monk: 'Where have you come from recently?' The monk said: 'Fuchuan (the residence of Xuansha Shibei).' Chan Master Xuansha said: 'The sea of birth and death has not yet been crossed, why did you capsize the boat?' The monk had nothing to say. So he went back and told Fuchuan (Xuansha Shibei) about it. Fuchuan (Xuansha Shibei) said: 'Why didn't you say he has no birth and death?' The monk went to see Chan Master (Qingliang Wenyi) again and said this. Chan Master (Qingliang Wenyi) said: 'These are not your words.' The monk said: 'Fuchuan (Xuansha Shibei) said so.' Chan Master (Qingliang Wenyi) said: 'I have twenty blows to send to Fuchuan (Xuansha Shibei). This old monk will take the twenty blows himself, it's none of your business.' A monk asked: 'What is the great matter (enlightenment)?' Chan Master (Qingliang Wenyi) held the monk's hand and said: 'Who are you going to ask this question to, venerable sir?' A monk prostrated. Chan Master (Qingliang Wenyi) hit him five times. The monk said: 'Where is my fault?' Chan Master (Qingliang Wenyi) hit him five more times and shouted him out. A monk asked: 'Where do you come from?' Answer: 'From beyond the mountains.' Chan Master (Qingliang Wenyi) said: 'Did you meet Bodhidharma (Damo)?' Answer: 'I did.' Chan Master (Qingliang Wenyi) said: 'What about yourself?' Answer: 'What else?' Chan Master (Qingliang Wenyi) then hit him. Chan Master (Qingliang Wenyi) sent the monk out. After walking three or five steps, he called out: 'Venerable sir.' The monk turned his head. Chan Master (Qingliang Wenyi) said: 'Take care on the road.' A monk asked: 'Raising the mallet and erecting the whisk (referring to Dharma talks) should not be the indication of the Dharma. I wonder how the Abbot indicates it?' Chan Master (Qingliang Wenyi) raised his whisk. The monk then ran out holding his head. (A monk of the Fayen school said on behalf of Chan Master (Qingliang Wenyi): 'Everyone, look at this warrior.') A monk asked: 'The Three Vehicles and Twelve Divisions of Teachings (Buddhist scriptures) are expounded for ordinary people, or not for ordinary people?' Chan Master (Qingliang Wenyi) said: 'No need for a song of Willow Branch (meaning superfluous).' Chan Master (Qingliang Wenyi) ascended the hall, raised his whisk and said: 'This is for those of middle and lower capacity.' A monk asked: 'What about when those of the highest capacity come?' Chan Master (Qingliang Wenyi) raised his whisk. The monk said: 'This is for those of middle and lower capacity.' Chan Master (Qingliang Wenyi) then hit him. A monk asked: 'What was the meaning of National Teacher (Huizhong Guoshi) calling the attendant three times?' Chan Master (Qingliang Wenyi) then got up and entered the abbot's room. A monk asked: 'Where were you this summer?' Answer: 'Yongquan (Temple).' Chan Master (Qingliang Wenyi) said: 'Is it flowing for a long time, or flowing temporarily?' Answer: 'The Abbot's question doesn't hit the mark.' Chan Master (Qingliang Wenyi) said: 'My question doesn't hit the mark?' Answer: 'Yes.' Chan Master (Qingliang Wenyi) then hit him. During communal labor, he encountered a macaque on the road. Chan Master (Qingliang Wenyi) said: 'Everyone has an ancient mirror, this macaque also has one.'
古鏡。三聖曰。曠劫無名。何以彰為古鏡。師曰。瑕生也。聖曰。這老漢。著甚麼死急。話頭也不識。師曰。老僧住持事繁 閩師施銀交床。僧問。和尚受大王如此供養。將何報答。師以手拓地曰。輕打我。輕打我(僧問疏山曰。雪峰道輕打我。意作么生。山曰。頭上插瓜齏。垂尾腳跟齊) 問吞盡毗盧時如何。師曰。福唐歸來。還平善否 上堂。我若東道西道。汝則尋言逐句。我若羚羊掛角。汝向甚麼處捫摸(僧問保福。祇如雪峰。有甚麼言教。便似羚羊掛角時。福曰。我不可作雪峰。弟子不得) 師之法席。常不滅千五百眾。梁開平戊辰三月示疾。閩帥命醫。師曰。吾非疾也。竟不服藥。遺偈付法。五月二日。朝游藍田。暮歸澡身。中夜入滅。壽八十七。臘五十九。塔全身於本院方丈。
洪州感潭資國禪師
白兆問。家內停喪。請師慰問。師曰。苦痛蒼天。曰死卻爺。死卻娘。師打了趁出。師凡接機。皆如此。
天臺瑞龍慧恭禪師
福州羅氏子。十七舉進士。隨赴京師。因游終南奉日寺。睹祖師遺像。遂出家。二十二秉具。首謁德山。山問會么。曰作么。山曰。請相見。曰識么。山大笑。遂許入室。洎山順世。乃開法焉。唐昭宗天覆癸亥臘月二日午。命眾聲鐘。顧左右曰。去。遂跏趺而
【現代漢語翻譯】 現代漢語譯本 古鏡。三聖問：『曠劫（極長的時間）以來都默默無名的東西，憑什麼能稱之為古鏡呢？』 禪師說：『因為有瑕疵產生。』 三聖說：『這老頭，著什麼急呢？連話頭都不懂。』 禪師說：『老僧我住持事務繁忙。』 閩地的官員施捨銀製的交床。僧人問：『和尚您接受大王如此豐厚的供養，打算如何報答呢？』 禪師用手拍打地面說：『輕打我，輕打我！』（有僧人問疏山：『雪峰禪師說的「輕打我」，意圖是什麼？』 疏山說：『頭上插著醃黃瓜，尾巴拖到腳後跟一樣。』） 問：『吞盡毗盧遮那佛（宇宙的本源佛）時，會怎麼樣？』 禪師說：『從福唐回來，一切都還平安順利嗎？』 上堂說法。『我如果東一句西一句地講，你們就會尋著我的言語追逐我的句子。我如果像羚羊掛角一樣無跡可尋，你們又從哪裡去摸索呢？』（有僧人問保福禪師：『雪峰禪師有什麼樣的言教，像是羚羊掛角一樣無跡可尋呢？』 保福禪師說：『我不能做雪峰禪師，我的弟子也不可以。』） 禪師的法席，常常保持著一千五百人的規模。梁朝開平五年（911年）三月，禪師示現疾病。閩地的官員命令醫生來診治。禪師說：『我不是病了。』 最終沒有服藥。留下遺偈，交付了衣缽。五月二日，早上游覽藍田，傍晚回來洗浴身體，半夜入滅。享年八十七歲，僧臘五十九年。全身舍利塔建在本院的方丈室。
洪州感潭資國禪師
白兆禪師問：『家裡停放著靈柩，請禪師您來慰問。』 禪師說：『苦痛啊，蒼天！』 白兆禪師說：『死的是我的父親，死的是我的母親。』 禪師打了白兆禪師，把他趕了出去。禪師所有的接機方式，都是這樣。
天臺瑞龍慧恭禪師
是福州羅氏的兒子。十七歲考中進士，跟隨隊伍前往京城。因為遊覽終南山的奉日寺，看到了祖師的遺像，於是出家。二十二歲受具足戒。首先拜訪德山禪師。德山禪師問：『會嗎？』 慧恭禪師說：『做什麼？』 德山禪師說：『請相見。』 慧恭禪師說：『認識嗎？』 德山禪師大笑。於是允許慧恭禪師進入內室。等到德山禪師圓寂后，慧恭禪師於是開創了自己的法席。唐昭宗天覆三年（903年）臘月二日中午，命令眾人敲鐘。環顧左右說：『去。』 於是結跏趺坐而逝。
【English Translation】 English version 'An ancient mirror.' The Three Sages asked: 'For countless kalpas (eons) it has been without a name. How can it be called an ancient mirror?' The Master said: 'Because flaws arise.' The Sages said: 'This old man, what's the rush? He doesn't even understand the topic.' The Master said: 'This old monk is busy with managing the monastery.' A Min official offered a silver folding bed. A monk asked: 'Venerable Abbot, you receive such offerings from the Great King. How will you repay him?' The Master slapped the ground with his hand and said: 'Hit me lightly, hit me lightly!' (A monk asked Shushan: 'What did Xuefeng mean by saying 'Hit me lightly'?' Shushan said: 'Like having pickled cucumbers stuck on your head, with the tail dragging along the heels.') Asked: 'What happens when one swallows up Vairocana (the primordial Buddha)?' The Master said: 'Having returned from Futang, is everything still peaceful and well?' Entering the hall for a Dharma talk. 'If I speak of the east and speak of the west, you will seek words and chase after phrases. If I am like a gazelle hanging its horns, where will you grope?' (A monk asked Baofu: 'What kind of teachings did Xuefeng have that were like a gazelle hanging its horns?' Baofu said: 'I cannot be Xuefeng, and my disciples cannot.') The Master's Dharma assembly always maintained a size of fifteen hundred people. In the third month of the fifth year of Kai Ping (911 AD) during the Liang Dynasty, the Master showed signs of illness. The Min official ordered a doctor to treat him. The Master said: 'I am not ill.' In the end, he did not take any medicine. He left a verse and entrusted the Dharma. On the second day of the fifth month, he toured Lantian in the morning and returned to bathe in the evening. He entered Nirvana in the middle of the night. He lived to be eighty-seven years old, with fifty-nine years as a monk. His complete body stupa was built in the abbot's room of the monastery.
Chan Master Gan Tan Ziguo of Hongzhou
Baizhao asked: 'There is a coffin at home. Please, Master, offer condolences.' The Master said: 'Painful, oh heavens!' Baizhao said: 'My father died, my mother died.' The Master hit Baizhao and chased him out. All of the Master's methods of engaging with others were like this.
Chan Master Huigong of Ruilong Temple on Mount Tiantai
He was the son of the Luo family of Fuzhou. At seventeen, he passed the imperial examination and went to the capital. Because he visited Fengri Temple on Mount Zhongnan and saw the ancestral master's portrait, he became a monk. At twenty-two, he received the full precepts. First, he visited Chan Master Deshan. Deshan asked: 'Do you understand?' Huigong said: 'What to do?' Deshan said: 'Please meet.' Huigong said: 'Do you recognize?' Deshan laughed loudly. Then he allowed Huigong to enter his private room. After Deshan passed away, Huigong then established his own Dharma seat. On the second day of the twelfth month in the third year of Tianfu (903 AD) during the reign of Emperor Zhaozong of the Tang Dynasty, at noon, he ordered the assembly to ring the bell. He looked around and said: 'Go.' Then he sat in the lotus position and passed away.
化。壽八十四。臘六十二。
泉州瓦棺和尚
在德山為侍者。一日同入山斫木。山將一碗水與師。師接得便吃卻。山曰會么。師曰不會。山又將一碗水與師。師又接吃卻。山曰會么。師曰不會。山曰。何不成褫取不會底。師曰。不會。又成褫個甚麼。山曰。子大似個鐵橛。住后。雪峰訪師。茶話次。峰問。當時在德山。斫木因緣作么生。師曰。先師當時肯我。峰曰。和尚離師太早。時面前偶有一碗水。峰曰。將水來。師便度與峰。峰接得便潑卻(雲門曰。莫壓良為賤)。
襄州高亭簡禪師
參德山。隔江才見。便曰不審。山乃搖扇招之。師忽開悟。乃橫趨而去。更不回顧。
南嶽下六世
巖頭奯禪師法嗣
臺州瑞巖師彥禪師
閩之許氏子。自幼披緇。秉戒無缺。初禮巖頭。問曰。如何是本常理。頭曰動也。曰動時如何。頭曰。不是本常理。師良久。頭曰。肯即未脫根塵。不肯即永沉生死。師遂領悟。便禮拜。頭每與語。微酬無忒。后謁夾山。山問。甚處來。曰臥龍。山曰。來時龍還起也未。師乃顧視之。山曰炙瘡瘢上。更著艾燋。曰和尚又苦如此作甚麼。山休去。師乃問山。與么即易。不與么即難。與么與么即惺惺。不與么不與么即居空界。與么不與么。請問速道
【現代漢語翻譯】 現代漢語譯本：圓寂。享年八十四歲，僧臘六十二年。
泉州瓦棺和尚
曾在德山擔任侍者。一天，一同上山砍柴。德山禪師遞給瓦棺和尚一碗水。瓦棺和尚接過就喝了。德山禪師問：『會么（明白了嗎）？』瓦棺和尚說：『不會（不明白）。』德山禪師又遞給瓦棺和尚一碗水。瓦棺和尚又接過喝了。德山禪師問：『會么（明白了嗎）？』瓦棺和尚說：『不會（不明白）。』德山禪師說：『何不成褫取不會底（為什麼不把這「不會」的東西拿掉呢）？』瓦棺和尚說：『不會（不明白），又成褫個甚麼（又能拿掉什麼呢）？』德山禪師說：『子大似個鐵橛（你簡直像個鐵橛子一樣）。』 瓦棺和尚住持一方后，雪峰禪師去拜訪他。在茶話時，雪峰禪師問：『當時在德山，砍柴的因緣是怎麼回事？』瓦棺和尚說：『先師當時認可了我。』雪峰禪師說：『和尚你離開師父太早了。』當時面前正好有一碗水，雪峰禪師說：『將水來。』瓦棺和尚便遞給雪峰禪師。雪峰禪師接過就潑掉了（雲門禪師評論說：『莫壓良為賤（不要把好的當成壞的）』）。
襄州高亭簡禪師
參拜德山禪師。隔著江才見到德山禪師，便說：『不審（請禪師開示）。』德山禪師於是搖著扇子招呼他。高亭簡禪師忽然開悟，便橫著走了，再也不回頭。
南嶽下六世
巖頭奯禪師法嗣
臺州瑞巖師彥禪師
是閩地許氏的兒子。從小就出家為僧，持守戒律沒有缺失。最初拜見巖頭禪師，問道：『如何是本常理（什麼是本來常有的道理）？』巖頭禪師說：『動也（動就是）。』瑞巖師彥禪師問：『動時如何（動的時候怎麼樣）？』巖頭禪師說：『不是本常理（就不是本來常有的道理）。』瑞巖師彥禪師沉默了很久。巖頭禪師說：『肯即未脫根塵（如果肯定，就是沒有脫離根塵），不肯即永沉生死（如果不肯定，就永遠沉淪在生死之中）。』瑞巖師彥禪師於是領悟，便禮拜。巖頭禪師每次與他說話，他都能巧妙地應對，沒有差錯。後來拜見夾山禪師，夾山禪師問：『甚處來（從哪裡來）？』瑞巖師彥禪師說：『臥龍（臥龍山）。』夾山禪師說：『來時龍還起也未（來的時候龍還起來了嗎）？』瑞巖師彥禪師於是回頭看了一下。夾山禪師說：『炙瘡瘢上，更著艾燋（在燒灼的瘡疤上，再用艾草燒灼）。』瑞巖師彥禪師說：『和尚又苦如此作甚麼（和尚你又何苦這樣作呢）？』夾山禪師便停止了。瑞巖師彥禪師於是問夾山禪師：『與么即易（這樣說就容易），不與么即難（不這樣說就難）。與么與么即惺惺（這樣這樣就惺惺相惜），不與么不與么即居空界（不這樣不這樣就住在空界里）。與么不與么（這樣不這樣），請問速道（請快速說出來）！』
【English Translation】 English version: He passed away at the age of eighty-four, with sixty-two years of monastic life.
The Tile Coffin Monk of Quanzhou
He served as an attendant at Deshan. One day, they went up the mountain to chop wood together. Deshan gave the monk a bowl of water. The monk took it and drank it. Deshan said, 'Do you understand?' The monk said, 'I don't understand.' Deshan gave the monk another bowl of water. The monk took it and drank it again. Deshan said, 'Do you understand?' The monk said, 'I don't understand.' Deshan said, 'Why don't you get rid of what you don't understand?' The monk said, 'I don't understand, so what can I get rid of?' Deshan said, 'You are just like an iron stake.' After the monk resided in a monastery, Xuefeng visited him. During their tea conversation, Xuefeng asked, 'What was the cause of chopping wood at Deshan back then?' The monk said, 'The late master acknowledged me at that time.' Xuefeng said, 'Venerable Monk, you left the master too early.' At that moment, there was a bowl of water in front of them. Xuefeng said, 'Bring the water here.' The monk handed it to Xuefeng. Xuefeng took it and splashed it away (Yunmen commented: 'Don't treat the good as the bad').
Chan Master Gaoting Jian of Xiangzhou
He visited Deshan. As soon as he saw Deshan across the river, he said, 'Bù shěn (不審, Please instruct me).' Deshan then waved his fan to beckon him. Chan Master Gaoting Jian suddenly attained enlightenment and walked away sideways, never looking back.
Sixth Generation under Nanyue
Dharma Heir of Chan Master Yantou Quan
Chan Master Ruiyan Shiyan of Taizhou
He was a son of the Xu family in Min. He became a monk at a young age and upheld the precepts without fault. He first paid respects to Yantou and asked, 'What is the original constant principle (本常理, běn cháng lǐ)?' Yantou said, 'Movement.' Ruiyan Shiyan asked, 'What about when it moves?' Yantou said, 'It is not the original constant principle.' Ruiyan Shiyan remained silent for a long time. Yantou said, 'Affirming it means you have not escaped the root dust (根塵, gēn chén), denying it means you will sink into birth and death forever.' Ruiyan Shiyan then realized and bowed. Every time Yantou spoke to him, he responded subtly without error. Later, he visited Jiashan. Jiashan asked, 'Where do you come from?' Ruiyan Shiyan said, 'Wolong (臥龍, Wò lóng, Crouching Dragon Mountain).' Jiashan said, 'When you came, did the dragon rise yet?' Ruiyan Shiyan then looked back. Jiashan said, 'Adding moxa cautery to a burned scar.' Ruiyan Shiyan said, 'Venerable Monk, why do you bother to do this?' Jiashan stopped. Ruiyan Shiyan then asked Jiashan, 'Saying it this way is easy, not saying it this way is difficult. Saying it this way, saying it this way, is mutual appreciation; not saying it this way, not saying it this way, is dwelling in the realm of emptiness. This way or not this way, please answer quickly!'
。山曰。老僧謾阇黎去也。師喝曰。這老和尚。而今是甚時節。便出去(後有僧舉似巖頭。頭曰。苦哉。將我一枝佛法。與么流將去) 師尋居丹丘瑞巖。坐磐石。終日如愚。每自喚主人公。復應諾。乃曰。惺惺著。他后莫受人謾 (後有僧參玄沙。沙問。近離甚處。曰瑞巖。沙曰。有何言句示徒。僧舉前話。沙曰。一等是弄精魂。也。甚奇怪。乃曰。何不且在彼住。曰已遷化也。沙曰。而今還喚得應么。僧無對) 師統眾嚴整。江表稱之。僧問。頭上寶蓋現。足下云生時如何。師曰。披枷帶鎖漢。曰頭上無寶蓋。足下無雲生時如何。師曰。猶有杻在。曰畢竟如何。師曰。齋后困 鏡清問。天不能覆。地不能載。豈不是。師曰。若是即被覆載。清曰。若不是。瑞巖幾遭也。師自稱曰。師彥 問。如何是佛。師曰石牛。曰如何是法。師曰。石牛兒。曰恁么即不同也。師曰。合不得。曰為甚麼合不得。師曰。無同可同。合甚麼 問作么生商量。即得不落階級。師曰。排不出。曰為甚麼排不出。師曰。他從前無階級。曰未審居何位次。師曰。不坐普光殿。曰還理化也無。師曰。名聞三界重。何處不歸朝 一日有村媼作禮。師曰。汝速歸。救取數千物命。媼回舍。見兒婦拾田螺歸。媼遂放之水濵。師之異跡頗多。茲不繁錄。逝
【現代漢語翻譯】 現代漢語譯本：山問：『老和尚我告辭阇黎（梵語，意為弟子）了。』瑞巖師喝道：『你這老和尚，現在是什麼時候，就出去！』（後來有僧人將此事告訴巖頭，巖頭說：『可惜啊！我的一枝佛法，就這樣流失了。』） 瑞巖師後來住在丹丘瑞巖，坐在磐石上，整天像個愚人。他常常自己呼喚『主人公（指自性）』，又自己應答。然後說：『要清醒著，以後不要被人欺騙。』（後來有僧人蔘訪玄沙，玄沙問：『你最近從哪裡來？』僧人說：『瑞巖。』玄沙問：『有什麼言語開示徒眾？』僧人舉了前面的話。玄沙說：『同樣是弄精魂，也很奇怪。』於是說：『為什麼不還在那裡住？』僧人說：『已經圓寂了。』玄沙說：『現在還能喚得應嗎？』僧人無言以對。） 瑞巖師統領大眾，非常嚴整，在江表一帶很有名望。有僧人問：『頭上寶蓋（比喻佛的功德）顯現，足下云生（比喻修行境界）時如何？』瑞巖師說：『是披枷帶鎖的罪人。』僧人說：『頭上沒有寶蓋，足下沒有云生時如何？』瑞巖師說：『還有枷鎖在。』僧人說：『究竟如何？』瑞巖師說：『齋飯後睏倦。』 鏡清問：『天不能覆蓋，地不能承載，豈不是……』瑞巖師說：『如果是，就被覆蓋承載了。』鏡清說：『如果不是，瑞巖師幾乎就錯了。』瑞巖師自稱：『師彥。』 有人問：『什麼是佛（Buddha）？』瑞巖師說：『石牛。』問：『什麼是法（Dharma）？』瑞巖師說：『石牛兒。』問：『這樣說來，就不同了？』瑞巖師說：『合不來。』問：『為什麼合不來？』瑞巖師說：『沒有相同可以相同，合什麼？』 有人問：『怎樣商量，才能不落入階級（指次第、階段）？』瑞巖師說：『排不出來。』問：『為什麼排不出來？』瑞巖師說：『他從前就沒有階級。』問：『不知道居於什麼位次？』瑞巖師說：『不坐普光殿（比喻最高的境界）。』問：『還治理教化嗎？』瑞巖師說：『名聞三界（欲界、色界、無色界）重，哪裡不歸朝？』 有一天，有村婦作禮。瑞巖師說：『你快回去，救取數千物命。』村婦回家，看見兒媳婦拾田螺回來，村婦就將田螺放到水邊。』瑞巖師的奇異事蹟很多，這裡不一一記載。圓寂了。
【English Translation】 English version: The monk said, 'Old monk, I bid farewell to the Upadhyaya (Sanskrit, meaning disciple).' The master shouted, 'What time is it, old monk, to be leaving!' (Later, a monk told this to Yantou, who said, 'Alas! My branch of the Dharma has been lost like this.') Later, Master Ruiyan lived in Ruiyan, Danqiu, sitting on a boulder, appearing foolish all day long. He often called out to 'the main character (referring to self-nature)' and then answered himself. Then he would say, 'Be awake, don't be deceived by others in the future.' (Later, a monk visited Xuansha, who asked, 'Where have you come from recently?' The monk said, 'Ruiyan.' Xuansha asked, 'What words of instruction do you have for your disciples?' The monk recounted the previous conversation. Xuansha said, 'It's all the same playing with the spirit, it's also very strange.' Then he said, 'Why not stay there?' The monk said, 'He has already passed away.' Xuansha said, 'Can you still call out and get a response?' The monk was speechless.) Master Ruiyan led the assembly with strict discipline, and was well-known in the Jiangbiao area. A monk asked, 'When the jeweled canopy (a metaphor for the Buddha's merits) appears above the head and clouds arise beneath the feet (a metaphor for the state of cultivation), what is it like?' Master Ruiyan said, 'It is a criminal wearing shackles.' The monk said, 'What if there is no jeweled canopy above the head and no clouds arise beneath the feet?' Master Ruiyan said, 'There are still shackles.' The monk said, 'What is it ultimately like?' Master Ruiyan said, 'Sleepy after the midday meal.' Jingqing asked, 'Heaven cannot cover, earth cannot bear, isn't it...' Master Ruiyan said, 'If it is, then it is covered and borne.' Jingqing said, 'If it is not, Master Ruiyan would almost be wrong.' Master Ruiyan called himself, 'Shi Yan.' Someone asked, 'What is Buddha (Buddha)?' Master Ruiyan said, 'A stone ox.' Asked, 'What is Dharma (Dharma)?' Master Ruiyan said, 'A stone ox child.' Asked, 'In that case, they are different?' Master Ruiyan said, 'They don't fit together.' Asked, 'Why don't they fit together?' Master Ruiyan said, 'There is nothing the same to be the same, what to fit?' Someone asked, 'How can we discuss without falling into stages (referring to sequence, stages)?' Master Ruiyan said, 'It cannot be arranged.' Asked, 'Why can't it be arranged?' Master Ruiyan said, 'It never had stages before.' Asked, 'I don't know what position it occupies?' Master Ruiyan said, 'It does not sit in the Pu Guang Hall (a metaphor for the highest state).' Asked, 'Does it still govern and transform?' Master Ruiyan said, 'Its name is heavy in the Three Realms (Desire Realm, Form Realm, Formless Realm), where does it not return to court?' One day, a village woman made a bow. Master Ruiyan said, 'Go back quickly and save thousands of lives.' The village woman returned home and saw her daughter-in-law picking snails, so the village woman put the snails by the water.' Master Ruiyan's strange deeds are many, and will not be recorded here one by one. He passed away.
后。塔于本山。謚空照禪師。
懷州玄泉彥禪師
僧問。如何是道中人。師曰。日落投孤店 問。如何是佛。師曰。張家三個兒。曰學人不會。師曰。孟仲季也不會 問。如何是聲前一句。師曰。吽。曰轉后如何。師曰。是甚麼。
福州羅山道閑禪師
長溪陳氏子。出家于龜山。年滿受具。遍歷諸方。嘗謁石霜問。去住不寧時如何。霜曰。直須盡卻。師不契。乃參巖頭。亦如前問。頭曰。從他去住。管他作么。師於是服膺。閩帥。飲其法味。請居羅山。署法寶禪師 開堂升座。方斂衣便曰。珍重。時眾不散。良久。師又曰。未識底近前來。僧出禮拜。師抗聲曰。也大苦哉。僧擬伸問。師乃喝出 問如何是奇特一句。師曰。道甚麼 問當鋒事如何辨明。師舉如意。僧曰。乞和尚垂慈。師曰。大遠也 問急急相投。請師一接。師曰會么。曰不會。師曰。箭過也 問九女不𢹂。誰是哀提者。師曰。高聲問。僧擬再問。師曰。甚麼處去也 僧來參。師問。名甚麼。曰明教。師曰。還會教也未。曰隨分。師豎起拳曰。靈山會上。喚這個作甚麼。曰拳教。師笑曰。若恁么喚作拳教。復展兩足曰。這個是甚麼教。僧無語。師曰。莫喚作腳教么 師在禾山。送同行矩長老出門次。把拄杖向前面一攛。矩無對。
【現代漢語翻譯】 現代漢語譯本： 之後，塔建在本山。謚號為空照禪師。
懷州玄泉彥禪師
有僧人問：『如何是道中人？』禪師說：『日落時投宿在偏僻的旅店。』僧人問：『如何是佛？』禪師說：『張家有三個兒子。』僧人說：『學僧不明白。』禪師說：『孟、仲、季（指張家的三個兒子）也不明白。』僧人問：『如何是聲音之前的一句話？』禪師說：『吽（hōng）。』僧人說：『轉后如何？』禪師說：『是什麼？』
福州羅山道閑禪師
是長溪陳氏的兒子，在龜山出家。成年後受具足戒，遊歷各地。曾經拜訪石霜（Shíshuāng），問道：『去住不定時該如何？』石霜說：『直接全部捨棄。』禪師不領悟。於是參拜巖頭（Yántóu），也像之前那樣發問。巖頭說：『隨他去住，管他做什麼。』禪師於是信服。閩帥欣賞他的佛法，請他住在羅山，賜號法寶禪師。開堂升座，剛整理好衣服就說：『珍重。』當時眾人沒有散去。過了很久，禪師又說：『不認識的靠近前來。』有僧人出來禮拜。禪師高聲說：『真是太苦了。』僧人想要提問，禪師就喝斥他出去。有人問：『如何是奇特的一句話？』禪師說：『說什麼？』有人問：『當鋒之事如何辨明？』禪師舉起如意。僧人說：『乞求和尚垂慈。』禪師說：『太遠了。』有人問：『急切地想要投靠，請禪師接引。』禪師說：『會嗎？』僧人說：『不會。』禪師說：『箭已經過去了。』有人問：『九個女兒不攜帶，誰是哀提者？』禪師說：『高聲問。』僧人想要再問，禪師說：『去哪裡了？』有僧人來參拜。禪師問：『叫什麼名字？』僧人說：『明教。』禪師說：『還會教嗎？』僧人說：『隨分。』禪師豎起拳頭說：『靈山會上，稱這個為什麼？』僧人說：『拳教。』禪師笑著說：『如果這樣稱作拳教，』又伸出兩隻腳說：『這個是什麼教？』僧人無語。禪師說：『莫非要稱作腳教嗎？』禪師在禾山，送同行矩長老出門時，拿著拄杖向前面一推。矩長老無言以對。
【English Translation】 English version: Afterwards, the stupa was built on this mountain. His posthumous title was Zen Master Kongzhao (Kōngzhào, meaning Empty Illumination).
Zen Master Xuanquan Yan (Xuánquán Yàn) of Huaizhou
A monk asked: 'What is a person on the path?' The Master said: 'At sunset, lodging in a remote inn.' The monk asked: 'What is Buddha?' The Master said: 'The Zhang family has three sons.' The monk said: 'This student does not understand.' The Master said: 'Meng, Zhong, and Ji (Mèng, Zhòng, and Jì, referring to the three sons of the Zhang family) also do not understand.' The monk asked: 'What is the phrase before sound?' The Master said: 'Hum (吽, hōng).' The monk said: 'What about after the transformation?' The Master said: 'What is it?'
Zen Master Daoxian (Dàoxián) of Luoshan (Luóshān) in Fuzhou
He was a son of the Chen family from Changxi. He left home at Guishan (Guīshān). Upon reaching adulthood, he received the full precepts and traveled to various places. He once visited Shishuang (Shíshuāng) and asked: 'What should be done when going and staying are not peaceful?' Shishuang said: 'Directly abandon everything.' The Master did not understand. Then he visited Yantou (Yántóu) and asked the same question as before. Yantou said: 'Let him go and stay, what do you care about?' The Master was then convinced. The military governor of Min admired his Dharma and invited him to live at Luoshan, bestowing upon him the title Zen Master Fabao (Fǎbǎo, meaning Dharma Treasure). When he ascended the Dharma seat for the first time, he straightened his robes and said: 'Take care.' At that time, the crowd did not disperse. After a long time, the Master said again: 'Those who do not recognize, come closer.' A monk came out and bowed. The Master loudly said: 'It is truly too bitter.' The monk intended to ask a question, but the Master shouted him out. Someone asked: 'What is the unique phrase?' The Master said: 'What are you saying?' Someone asked: 'How to discern clearly the matter at the point of the sword?' The Master raised his ruyi scepter. The monk said: 'Beg the venerable one to show compassion.' The Master said: 'Too far.' Someone asked: 'Urgently seeking refuge, please receive me, Master.' The Master said: 'Do you understand?' The monk said: 'I do not understand.' The Master said: 'The arrow has already passed.' Someone asked: 'Without carrying the nine daughters, who is the lamenting carrier?' The Master said: 'Ask loudly.' The monk intended to ask again, but the Master said: 'Where did he go?' A monk came to visit. The Master asked: 'What is your name?' The monk said: 'Mingjiao (Míngjiào, meaning Bright Teaching).' The Master said: 'Do you still teach?' The monk said: 'According to my ability.' The Master raised his fist and said: 'At the assembly on Ling Mountain (Língshān, Vulture Peak), what is this called?' The monk said: 'Fist teaching.' The Master laughed and said: 'If you call it fist teaching like that,' then he stretched out both feet and said: 'What is this teaching?' The monk was speechless. The Master said: 'Don't you want to call it foot teaching?' When the Master was at Heshan (Héshān), he was seeing off Elder Ju (Jǔ), a fellow practitioner, at the door, he thrust his staff forward. Elder Ju had no response.
師曰。石牛攔古路。一馬生雙駒(后僧舉似疏山。山曰。石牛攔古路。一馬生三寅) 僧辭保福。福問。甚處去。曰禮拜羅山。福曰。汝向羅山道。保福秋間上府。朝覲大王。置四十個問頭問和尚。忽若一句不相當。莫言不道。僧舉似師。師呵呵大笑曰。陳老師。自入福建。道洪塘橋下。一寨未曾見。有個毛頭星現。汝與我向從展道。陳老師無許多問頭。祇有一口劍。一劍下。須有分身之意。亦有出身之路。若不明便須成未。僧回舉似福。福曰。我當時也祇是謔伊。至秋朝觀。師特為辦茶筵請福。福不赴。卻向僧曰。我中間曾有謔語。恐和尚問著。僧歸舉似。師曰。汝向他道。猛虎終不食伏肉。僧又去。福遂來 無軫上座問。祇如巖頭道。洞山好佛。祇是無光。未審洞山有何虧闕。便道無光。師召軫。軫應諾。師曰。灼然好個佛。祇是無光。曰大師為甚麼撥無軫話。師曰。甚麼處是陳老師撥你話處。快道快道。軫無語。師打三十棒趁出。軫舉似招慶。慶一夏罵詈。至夏末自來問。師乃分明舉似。慶便作禮懺悔曰。洎錯怪大師 僧舉寒山詩問。白鶴銜苦桃時如何。師曰。貞女室中吟。曰千里作一息時如何。師曰。送客郵亭外。曰欲往蓬萊山時如何。師曰。欹枕覷獼猴。曰將此充糧食時如何。師曰。古劍髑髏前 問如何是
【現代漢語翻譯】 現代漢語譯本 師父說：『石牛擋住古老的道路，一匹馬生下兩匹小馬駒。』（後來有僧人將這話告訴疏山，疏山說：『石牛擋住古老的道路，一匹馬生下三隻小老虎。』） 有僧人向保福告辭，保福問：『你要去哪裡？』僧人說：『去禮拜羅山。』保福說：『你向羅山說，保福秋天要上府城，朝見大王，準備了四十個問題問和尚。如果有一句回答不恰當，不要說我沒提醒你。』僧人將這話告訴師父，師父哈哈大笑說：『陳老師自從來到福建，只知道洪塘橋下，一個山寨都沒見過，卻有個毛頭星出現。你替我向從展說，陳老師沒有那麼多問題，只有一口劍，一劍下去，必須要有分身之意，也要有出身之路。如果不明白，那就只能失敗。』僧人回去將這話告訴保福，保福說：『我當時也只是開玩笑罷了。』到了秋天朝觀的時候，師父特意準備了茶宴邀請保福，保福沒有來。卻向僧人說：『我中間曾有玩笑話，恐怕和尚會問到。』僧人回去將這話告訴師父，師父說：『你告訴他，猛虎終究不會吃已經趴下的肉。』僧人又去了，保福於是來了。 無軫上座問：『如果巖頭說，洞山是好佛，只是沒有光芒。請問洞山有什麼虧欠，才說他沒有光芒？』師父叫無軫，無軫答應。師父說：『確實是個好佛，只是沒有光芒。』無軫說：『大師為什麼否定我的話？』師父說：『哪裡是我否定你的話的地方？快說快說！』無軫無話可說。師父打了他三十棒，把他趕了出去。無軫將此事告訴招慶，招慶整個夏天都在罵師父。到了夏天結束的時候，他自己來問師父，師父於是分明地將事情的經過告訴了他。招慶便作禮懺悔說：『我一直錯怪了大師。』 有僧人舉寒山的詩問：『白鶴銜著苦桃的時候怎麼樣？』師父說：『貞女在閨房中吟唱。』僧人說：『千里路程只作一息的時候怎麼樣？』師父說：『在送客的郵亭外。』僧人說：『想要前往蓬萊山的時候怎麼樣？』師父說：『斜靠著枕頭看獼猴。』僧人說：『將這些充當糧食的時候怎麼樣？』師父說：『在古劍的骷髏前。』僧人問：『如何是……』
【English Translation】 English version The Master said, 'A stone ox blocks the ancient road; a mare gives birth to twin foals.' (Later, a monk recounted this to Shushan, who said, 'A stone ox blocks the ancient road; a mare gives birth to three tigers.') A monk bid farewell to Baofu. Baofu asked, 'Where are you going?' The monk said, 'To pay respects to Luoshan.' Baofu said, 'Tell Luoshan that Baofu will go to the prefectural city in the autumn to pay homage to the Great King, and has prepared forty questions to ask the monks. If even one answer is inappropriate, don't say I didn't warn you.' The monk told this to the Master, who laughed heartily and said, 'Teacher Chen, since entering Fujian, only knows about Hongtang Bridge, hasn't seen a single mountain stronghold, yet a young upstart has appeared. Tell Congzhan for me that Teacher Chen doesn't have so many questions, only a single sword. With one strike of the sword, there must be the intention of dividing the body, and also a path to emerge from. If you don't understand, then you will surely fail.' The monk returned and told this to Baofu, who said, 'I was just joking at the time.' When the autumn audience arrived, the Master specially prepared a tea banquet to invite Baofu, but Baofu didn't come. Instead, he said to the monk, 'I had some joking words in between, I'm afraid the monks will ask about them.' The monk returned and told this to the Master, who said, 'Tell him, a fierce tiger will never eat meat that has already submitted.' The monk went again, and then Baofu came. Zen Master Wuzhen asked, 'If Yantou said, 'Dongshan is a good Buddha, but he has no light.' I venture to ask, what does Dongshan lack that he is said to have no light?' The Master called out to Wuzhen, and Wuzhen responded. The Master said, 'Indeed a good Buddha, but he has no light.' Wuzhen said, 'Why does the Master deny my words?' The Master said, 'Where is it that Teacher Chen denies your words? Speak quickly, speak quickly!' Wuzhen was speechless. The Master struck him thirty times and drove him out. Wuzhen told this to Zhaoqing, who scolded the Master for the entire summer. At the end of the summer, he came himself to ask the Master, and the Master then clearly told him the course of events. Zhaoqing then bowed and repented, saying, 'I have been wrongly blaming the Master all along.' A monk quoted a poem by Hanshan and asked, 'What is it like when a white crane carries a bitter peach?' The Master said, 'A virtuous woman sings in her chamber.' The monk said, 'What is it like when a thousand miles are made in a single breath?' The Master said, 'Outside the post station for sending off guests.' The monk said, 'What is it like when one wants to go to Penglai Mountain?' The Master said, 'Leaning on a pillow, watching monkeys.' The monk said, 'What is it like when these are used as provisions?' The Master said, 'Before the skull with the ancient sword.' The monk asked, 'What is...'
百草頭上。儘是祖師意。師曰。刺破汝眼 問。如何是道。師曰。倚著壁 問前是萬丈洪崖。后是虎狼師子。正當恁么時如何。師曰。自在 問三界誰為主。師曰。還解吃飯么 臨遷化。上堂集眾。良久展左手。主事罔測。乃令東邊師僧退。后又展右手。又令西邊師僧退。后乃曰。欲報佛恩。無過流通大教。歸去也。歸去也。珍重。言訖莞爾而寂。
福州香溪從范禪師
新到參。師曰。汝豈不是鼓山僧么。僧曰是。師曰。額上珠為何不現。僧無對 僧辭。師門送。復召上座。僧回首。師曰。滿肚是禪。曰和尚是甚麼心行。師大笑而已 師披衲衣次。說偈曰。迦葉上行衣。披來須捷機。才分招的箭。密露不藏龜。
福州聖壽嚴禪師
補衲次。僧參。師提起示之曰。山僧一衲衣。展似眾人見。雲水兩條分。莫教露針線。速道速道。僧無對。師曰。如許多時。作甚麼來。
吉州靈巖慧宗禪師
福州陳氏子。受業于龜山。僧問如何是靈巖境。師曰。松檜森森密密遮。曰如何是境中人。師曰。夜夜有猿啼 問如何是學人自己本分事。師曰。拋卻真金拾瓦礫作么。
雪峰存禪師法嗣
福州玄沙師備宗一禪師
閩之謝氏子。幼好垂釣。泛小艇于南臺江。狎諸漁者。唐咸通初
【現代漢語翻譯】 現代漢語譯本 『百草頭上，儘是祖師意。』師曰：『刺破汝眼。』（意思是說，不要執著于表面的東西，要看到事物的本質。） 問：『如何是道？』師曰：『倚著壁。』（意思是說，道就在日常生活中，無處不在。） 問：『前是萬丈洪崖，后是虎狼師子，正當恁么時如何？』師曰：『自在。』（意思是說，無論身處何種困境，都要保持內心的自在。） 問：『三界（欲界、色界、無色界）誰為主？』師曰：『還解吃飯么？』（意思是說，不要追問虛無縹緲的問題，要關注當下的生活。） 臨遷化（圓寂）時，上堂集眾，良久展左手，主事罔測，乃令東邊師僧退，后又展右手，又令西邊師僧退，后乃曰：『欲報佛恩，無過流通大教。歸去也，歸去也，珍重。』言訖莞爾而寂。
福州香溪從范禪師
新到參。師曰：『汝豈不是鼓山僧么？』僧曰：『是。』師曰：『額上珠為何不現？』僧無對。（額上珠比喻自性的光明。） 僧辭。師門送，復召上座。僧回首。師曰：『滿肚是禪。』曰：『和尚是甚麼心行？』師大笑而已。 師披衲衣次，說偈曰：『迦葉（釋迦摩尼十大弟子之一，以頭陀苦行著稱）上行衣，披來須捷機。才分招的箭，密露不藏龜。』
福州聖壽嚴禪師
補衲次，僧參。師提起示之曰：『山僧一衲衣，展似眾人見。雲水兩條分，莫教露針線。速道速道。』僧無對。師曰：『如許多時，作甚麼來？』
吉州靈巖慧宗禪師
福州陳氏子，受業于龜山。僧問：『如何是靈巖境？』師曰：『松檜森森密密遮。』曰：『如何是境中人？』師曰：『夜夜有猿啼。』 問：『如何是學人自己本分事？』師曰：『拋卻真金拾瓦礫作么？』（意思是說，不要捨本逐末，要珍惜自己的本性。）
雪峰存禪師法嗣
福州玄沙師備宗一禪師
閩之謝氏子，幼好垂釣，泛小艇于南臺江，狎諸漁者。唐咸通初（860年）
【English Translation】 English version 『On the top of every blade of grass, there is the meaning of the Patriarch.』 The Master said, 『Pierce your eyes.』 (Meaning: Don't be attached to superficial things; see the essence of things.) Asked, 『What is the Dao (the Way)?』 The Master said, 『Leaning against the wall.』 (Meaning: The Dao is in everyday life, everywhere.) Asked, 『Ahead is a ten-thousand-foot cliff, behind are tigers, wolves, and lions. What to do at such a time?』 The Master said, 『Be at ease.』 (Meaning: No matter what kind of predicament you are in, maintain inner peace.) Asked, 『Who is the master of the Three Realms (Desire Realm, Form Realm, Formless Realm)?』 The Master said, 『Do you know how to eat rice?』 (Meaning: Don't ask about illusory questions; focus on the present life.) When about to pass away (Parinirvana), he ascended the hall and gathered the assembly. After a long while, he extended his left hand. The chief monk could not fathom it and ordered the monks on the east side to retreat. Then he extended his right hand again and ordered the monks on the west side to retreat. Then he said, 『To repay the Buddha's grace, there is nothing better than spreading the Great Teaching. Returning, returning, take care.』 Having said this, he smiled gently and passed away in silence.
Chan Master Congfan of Xiangxi in Fuzhou
A newly arrived monk came to pay respects. The Master said, 『Are you not a monk from Gushan?』 The monk said, 『Yes.』 The Master said, 『Why does the pearl on your forehead not appear?』 The monk had no reply. (The pearl on the forehead is a metaphor for the light of one's own nature.) The monk took his leave. The Master saw him off at the gate and then called the senior monk back. The monk turned his head. The Master said, 『Your belly is full of Chan (Zen).』 The monk said, 『What is the Master's mind and practice?』 The Master just laughed. The Master was putting on his patched robe and said in a verse: 『Kashyapa's (one of the ten great disciples of Shakyamuni Buddha, known for his ascetic practices) upper garment, when worn, requires quick wit. A slight division invites a sure arrow; a secret dew does not hide a tortoise.』
Chan Master Yan of Shengshou in Fuzhou
While patching his robe, a monk came to pay respects. The Master picked it up and showed it, saying, 『This mountain monk's patched robe, spread out for everyone to see. Clouds and water are divided into two paths; do not let the needle and thread show. Speak quickly, speak quickly.』 The monk had no reply. The Master said, 『What have you been doing for so long?』
Chan Master Huizong of Lingyan in Jizhou
A man from the Chen family in Fuzhou, studied at Guishan. A monk asked, 『What is the scenery of Lingyan?』 The Master said, 『Pines and cypresses densely cover it.』 The monk said, 『What is the person in the scenery?』 The Master said, 『Every night there are monkey cries.』 Asked, 『What is the fundamental matter for a student?』 The Master said, 『Why abandon true gold to pick up tiles?』 (Meaning: Don't abandon the fundamental to pursue the trivial; cherish your own nature.)
Dharma heir of Chan Master Cun of Xuefeng
Chan Master Shibei Zongyi of Xuansha in Fuzhou
A man from the Xie family in Min, loved fishing as a child, floating in a small boat on the Nantai River, associating with fishermen. Early in the Xiantong era of the Tang Dynasty (860 AD)
。年甫三十。忽慕出塵。乃棄舟投芙蓉訓落髮。往豫章開元寺受具。布衲芒屨。食才接氣。常終日宴坐。眾皆異之。與雪峰。本法門昆仲。而親近若師資。峰以其苦行。呼為頭陀。一日峰問。阿那個是備頭陀。師曰。終不敢誑於人。異日峰召曰。備頭陀。何不遍參去。師曰。達磨不來東土。二祖不往西天。峰然之。暨登象骨山。乃與師同力締構。學徒臻萃。師入室咨決。罔替晨昏。又閱楞嚴。發明心地。山是應機敏捷。與修多羅冥契。諸方元學。有所未決。必從之請益。至與雪峰徴詰。亦當仁不讓。峰曰。備頭陀。再來人也 雪峰上堂。要會此事。猶如古鏡當臺。胡來胡現。漢來漢現。師出衆曰。忽遇明鏡來時如何。峰曰。胡漢俱隱。師曰。老和尚。腳跟猶點未地在 住後上堂。佛道閑曠。無有程途。無門解脫之門。無意道人之意。不在三際故。不可升沈。建立乖真。非屬造化。動則起生死之本。靜則醉昏沉之鄉。動靜雙泯。即落空亡。動靜雙收。瞞頇佛性。必須對塵對鏡。如枯木寒灰。臨時應用。不失其宜。鏡照諸像。不亂光輝。鳥飛空中。不雜空色。所以十方無影像。三界絕行蹤。不墮往來機。不住中間意。鐘中無鼓響。鼓中無鐘聲。鐘鼓不相交。句句無前後。如壯士展臂。不藉他力。師子游行。豈求伴侶。九霄
【現代漢語翻譯】 現代漢語譯本： 他年方三十，忽然仰慕出世修行，於是棄船，投奔芙蓉訓禪師剃度出家，前往豫章開元寺受具足戒。身穿粗布僧衣，腳穿草鞋，飲食僅能維持生命。常常整日禪坐，眾人都覺得他很奇異。他與雪峰義存禪師是同門師兄弟，但關係親近如同師徒。雪峰義存禪師因為他苦行，稱他為頭陀（苦行僧）。 一日，雪峰義存禪師問：『哪個是備頭陀（苦行僧）？』 禪師回答：『始終不敢欺騙人。』 後來有一天，雪峰義存禪師召喚他說：『備頭陀（苦行僧），為何不去各處參學？』 禪師回答：『達磨（菩提達摩）沒有來東土（中國），二祖（慧可）沒有去西天（印度）。』 雪峰義存禪師對此表示認可。等到登上象骨山後，禪師與雪峰義存禪師共同努力建立寺院，前來學習的人很多。禪師進入方丈室解答疑問，從早到晚沒有停止。他又閱讀《楞嚴經》，發明心地。雪峰義存禪師應機敏捷，與修多羅（佛經）暗合。各處學人，如果有什麼不明白的地方，必定來向他請教。甚至與雪峰義存禪師辯論，也當仁不讓。雪峰義存禪師說：『備頭陀（苦行僧），是再來人啊！』 雪峰義存禪師上堂說法：『要領會這件事，就像古鏡當臺，胡人來了就顯現胡人，漢人來了就顯現漢人。』 禪師從人群中走出來說：『忽然遇到明鏡來時如何？』 雪峰義存禪師說：『胡人漢人都隱藏起來。』 禪師說：『老和尚，你的腳跟還沒有站穩。』 住持寺院後上堂說法：『佛道閑曠，沒有固定的道路。沒有門才是解脫之門，沒有意才是道人的真意。不在過去、現在、未來三際，所以不可升沈。有所建立就違背了真理，不屬於造化。動就生起生死的根本，靜就陷入昏沉的境地。動靜都泯滅，就落入空無。動靜都收攝，就矇蔽了佛性。必須面對塵境，如同枯木寒灰，臨時應用，不失去適宜。鏡子照見各種形象，不會擾亂光明。鳥在空中飛翔，不會混雜空色。所以十方沒有影像，三界斷絕行蹤。不落入往來的機巧，不住在中間的意念。鐘中沒有鼓響，鼓中沒有鐘聲。鐘鼓互不相交，句句沒有前後。如同壯士伸展手臂，不借助其他力量。獅子**，哪裡需要伴侶。』
English version: When he was thirty years old, he suddenly yearned for a life of detachment from the world. So, he abandoned his boat and sought ordination under Zen Master Furong Xun, having his head shaved. He then went to Kaiyuan Temple in Yuzhang to receive the full precepts. He wore coarse cloth robes and straw sandals, and his diet was just enough to sustain his life. He often sat in meditation all day long, which everyone found remarkable. He and Zen Master Xuefeng Yicun were fellow disciples, but their relationship was as close as that of teacher and student. Xuefeng called him 'Dhutanga' (ascetic monk) because of his ascetic practices. One day, Zen Master Xuefeng Yicun asked, 'Which one is Dhutanga Bei?' The Zen Master replied, 'I would never dare to deceive anyone.' Later, one day, Zen Master Xuefeng Yicun summoned him and said, 'Dhutanga Bei, why don't you go and study in various places?' The Zen Master replied, 'Bodhidharma (達磨) did not come to the Eastern Land (東土, China), and the Second Patriarch (二祖, Huike) did not go to the Western Heaven (西天, India).' Zen Master Xuefeng Yicun acknowledged this. After ascending Elephant Bone Mountain, the Zen Master and Xuefeng Yicun worked together to build the monastery, and many came to study. The Zen Master entered the abbot's room to answer questions, without ceasing from morning till night. He also read the Surangama Sutra (楞嚴經), illuminating his mind-ground. Xuefeng Yicun was quick-witted and in harmony with the Sutras (修多羅, Buddhist scriptures). Scholars from various places, if they had any unresolved questions, would certainly come to him for guidance. Even when debating with Xuefeng Yicun, he would not yield. Xuefeng Yicun said, 'Dhutanga Bei is a reborn person!' Zen Master Xuefeng Yicun ascended the Dharma hall and said, 'To understand this matter, it is like an ancient mirror on a stand. When a barbarian comes, the barbarian is reflected; when a Han Chinese comes, the Han Chinese is reflected.' The Zen Master came out from the crowd and said, 'What if suddenly a bright mirror comes?' Xuefeng Yicun said, 'Both the barbarian and the Han Chinese disappear.' The Zen Master said, 'Old Master, your footing is still not firm.' After becoming the abbot, he ascended the Dharma hall and said, 'The Buddha-way is vast and open, without a fixed path. No-gate is the gate of liberation, no-mind is the true mind of a Daoist. Not being in the three times (past, present, future), it cannot rise or fall. Establishing anything is contrary to the truth, and it does not belong to creation. Movement gives rise to the root of birth and death, stillness leads to the realm of dullness. If both movement and stillness are extinguished, one falls into emptiness. If both movement and stillness are grasped, one obscures the Buddha-nature. One must face the dust and the mirror, like withered wood and cold ashes, applying oneself appropriately at the moment, without losing what is suitable. The mirror reflects all images without disturbing its light. Birds fly in the sky without mixing with the color of the sky. Therefore, the ten directions have no images, and the three realms have no traces. Do not fall into the mechanism of coming and going, and do not dwell in the thought of the middle. There is no drum sound in the bell, and no bell sound in the drum. The bell and drum do not interact, and each phrase has no before or after. Like a strong man stretching his arm, not relying on other strength. A lion's (師子) roar, why seek companions?'
【English Translation】 Modern Chinese Translation: When he was thirty years old, he suddenly yearned for a life of detachment from the world. So, he abandoned his boat and sought ordination under Zen Master Furong Xun, having his head shaved. He then went to Kaiyuan Temple in Yuzhang to receive the full precepts. He wore coarse cloth robes and straw sandals, and his diet was just enough to sustain his life. He often sat in meditation all day long, which everyone found remarkable. He and Zen Master Xuefeng Yicun were fellow disciples, but their relationship was as close as that of teacher and student. Xuefeng called him 'Dhutanga' (ascetic monk) because of his ascetic practices. One day, Zen Master Xuefeng Yicun asked, 'Which one is Dhutanga (苦行僧) Bei?' The Zen Master replied, 'I would never dare to deceive anyone.' Later, one day, Zen Master Xuefeng Yicun summoned him and said, 'Dhutanga (苦行僧) Bei, why don't you go and study in various places?' The Zen Master replied, 'Bodhidharma (菩提達摩) did not come to the Eastern Land (中國), and the Second Patriarch (慧可) did not go to the Western Heaven (印度).' Zen Master Xuefeng Yicun acknowledged this. After ascending Elephant Bone Mountain, the Zen Master and Xuefeng Yicun worked together to build the monastery, and many came to study. The Zen Master entered the abbot's room to answer questions, without ceasing from morning till night. He also read the Surangama Sutra (楞嚴經), illuminating his mind-ground. Xuefeng Yicun was quick-witted and in harmony with the Sutras (佛經). Scholars from various places, if they had any unresolved questions, would certainly come to him for guidance. Even when debating with Xuefeng Yicun, he would not yield. Xuefeng Yicun said, 'Dhutanga (苦行僧) Bei is a reborn person!' Zen Master Xuefeng Yicun ascended the Dharma hall and said, 'To understand this matter, it is like an ancient mirror on a stand. When a barbarian comes, the barbarian is reflected; when a Han Chinese comes, the Han Chinese is reflected.' The Zen Master came out from the crowd and said, 'What if suddenly a bright mirror comes?' Xuefeng Yicun said, 'Both the barbarian and the Han Chinese disappear.' The Zen Master said, 'Old Master, your footing is still not firm.' After becoming the abbot, he ascended the Dharma hall and said, 'The Buddha-way is vast and open, without a fixed path. No-gate is the gate of liberation, no-mind is the true mind of a Daoist. Not being in the three times (past, present, future), it cannot rise or fall. Establishing anything is contrary to the truth, and it does not belong to creation. Movement gives rise to the root of birth and death, stillness leads to the realm of dullness. If both movement and stillness are extinguished, one falls into emptiness. If both movement and stillness are grasped, one obscures the Buddha-nature. One must face the dust and the mirror, like withered wood and cold ashes, applying oneself appropriately at the moment, without losing what is suitable. The mirror reflects all images without disturbing its light. Birds fly in the sky without mixing with the color of the sky. Therefore, the ten directions have no images, and the three realms have no traces. Do not fall into the mechanism of coming and going, and do not dwell in the thought of the middle. There is no drum sound in the bell, and no bell sound in the drum. The bell and drum do not interact, and each phrase has no before or after. Like a strong man stretching his arm, not relying on other strength. A lion's (獅子) roar, why seek companions?'
絕翳。何在穿通。一段光明。未曾昏昧。若到這裡。體寂寂常的的。日赫𦦨無邊。表圓覺。空中不動搖。吞爍乾坤迥然照。夫佛出世者。元無出入故曰無體。道本如如。法爾天真。不同修證。祇要虗間。不昧作用。不涉塵泥。箇中纖毫。道不盡。即為魔王眷屬。句前句后。是學人難處。所以一句當天。八萬門永絕生死。直饒得似秋潭月影。靜夜鐘聲。隨扣擊以無虧。觸波瀾而不散。猶是生死岸頭事。道人行處。如火銷冰。終不卻成冰。箭既離弦。無返回勢。所以牢籠不肯住。呼喚不回頭。古聖不安排。至今無處所。若到這裡。步步登元。不屬邪正。識不能識。智不能知。動便失宗。覺即迷旨。二乘膽顫。十地魂驚。語路處絕。心行處滅。直得釋迦掩室于摩竭。凈名杜口于毗耶。須菩提無說而顯道。釋梵絕聽而雨花。若與么見前。更疑何事。沒棲泊處。離去來今。限約不得。心思路絕。不因莊嚴。本來真凈。動用語笑。隨處明瞭。更無欠少。今時人不悟箇中道理。妄自涉事涉塵。處處染著。頭頭繫絆。縱悟則塵境紛紜。名相不實。便擬凝心斂念。攝事歸空。閉目藏睛。終有念起。旋旋破除。細想才生。師便遏捺。如此見解。即是落空亡底外道。魂不散底死人。冥冥漠漠。無覺無知。塞耳偷鈴。徒自欺誑。這裡分別。則不
然也不是。隈門傍戶。句句現前。不得商量。不涉文墨。本絕塵境。本無位次。權名個出家兒。畢竟無軌跡。真如凡聖。地獄人天。祇是療狂子之方。虛空尚無改變。大道豈有升沈。悟則縱橫不離本際。若到這裡。凡聖也無立處。若向句中作意。則沒溺殺人。若向外馳求。又落魔界。如如向上。沒可安排。卻似照爐。不藏蚊蚋。此理本來平坦。何用刬除動靜揚眉。是真解脫道。不強為意度建立乖真。若到這裡。纖毫不受。指意則差。便是千聖出頭來也。安一字不得。久立珍重 上堂。我今問汝諸人。且承當得個甚麼事。在何世界。安身立命。還辨得么。若辨不得。卻似捏目生花。見自便差。知么如今目前。見有山河大地。色空明暗。種種諸物。皆是狂勞花相。喚作顛倒知見。夫出家人。識心達本源。故號為沙門。汝今既已剃髮披衣。為沙門相。即便有自利利他分。如今看著。盡黑漫漫地。墨汁相似。自救尚不得。爭解為得人。仁者。佛法因緣事大。莫作等閑。相似聚頭。亂說雜話。趁謴過時。光陰難得。可惜許。大丈夫兒。何不自省察看。是甚麼事。祇如從上宗乘。是諸佛頂族。汝既承當不得。所以我方便勸汝。但從迦葉門接續頓超去。此一門。超凡聖因果。超毗盧妙莊嚴世界海。超他釋迦方便門。直下永劫。不教有
【現代漢語翻譯】 現代漢語譯本 並非如此。隈門傍戶（指非常簡陋的地方），句句都直接顯現，不容許任何思量，不涉及文字，其本質脫離塵世，本來就沒有固定的位置。勉強稱它為出家之人，但實際上無跡可尋。真如與凡聖，地獄與人天，都只是爲了治療瘋狂之人的方法。虛空尚且沒有改變，大道又怎會有升降沉浮？一旦領悟，縱橫馳騁都不會偏離根本。如果到了這個境界，凡聖都沒有立足之地。如果在語句中強加揣測，就會被淹沒而死。如果向外尋求，又會墮入魔界。如如不動地向上，沒有什麼可以安排，就像一個明亮的火爐，不隱藏蚊蟲。這個道理本來就平坦，何必去消除動靜，揚眉瞬目？這才是真正的解脫之道，不要強行用意念去揣測，建立虛假的觀念而背離真理。如果到了這個境界，一絲一毫都不能接受。用手指去指點，用意念去揣測就會產生偏差，即使是千聖出現也無法安立一個字。我站了很久，請各位珍重。
上堂開示：我現在要問你們各位，你們能承擔什麼事情？在哪個世界安身立命？你們能辨別清楚嗎？如果辨別不清楚，就像眼睛有問題的人看到虛幻的花朵，一開始就錯了。你們知道嗎？現在眼前所見的山河大地，色空明暗，各種事物，都是虛妄的景象，叫做顛倒知見。出家人，要認識自己的心，通達萬物的本源，所以才被稱為沙門（指修行者）。你們現在既然已經剃髮，穿上僧衣，成為沙門的形象，就應該有自利利他的責任。現在看看你們，一片漆黑，像墨汁一樣，自己都救不了，怎麼能救人呢？各位，佛法因緣是大事，不要等閒視之，像聚在一起閑聊，說些雜話，白白浪費時間。光陰難得，太可惜了。大丈夫們，為什麼不反省一下自己，到底在做什麼？就像從上古傳承下來的宗乘（指禪宗），是諸佛的頂族。你們既然不能承擔，所以我方便勸你們，從迦葉（指摩訶迦葉，釋迦牟尼佛的大弟子）的法門接續，直接超越。這個法門，超越凡聖因果，超越毗盧（指毗盧遮那佛）的妙莊嚴世界海，超越釋迦（指釋迦牟尼佛）的方便法門，直接進入永劫，不讓它有……
【English Translation】 English version It is not so. At the humble gate and by the simple window, every phrase manifests directly, allowing no deliberation, involving no writing, fundamentally detached from the realm of dust, and inherently without fixed position. It is tentatively named a 'renunciate,' yet ultimately leaves no trace. True suchness and the mundane, hell and the heavens, are merely remedies for the insane. Even emptiness remains unchanged; how could the Great Way have ups and downs? Upon enlightenment, one's actions, though varied, do not stray from the fundamental reality. Reaching this point, neither the mundane nor the sacred has a place to stand. If one speculates within the phrases, one will be drowned. If one seeks externally, one falls into the realm of demons. Moving 'suchness-ward,' there is nothing to arrange, like a bright furnace that conceals no gnats. This principle is inherently level; why eliminate movement and stillness, raising eyebrows and winking? This is the true path of liberation, not forcing intentionality to establish falsehood. Reaching this point, one accepts nothing, not even a hair's breadth. To point with a finger or to speculate with the mind is to err. Even if a thousand sages were to appear, not a single word could be added. I have stood for a long time; cherish this.
Ascending the hall, I now ask you all, what can you undertake? In what world do you establish yourselves? Can you discern this clearly? If you cannot discern it, it is like a person with impaired vision seeing illusory flowers, erring from the very beginning. Do you know? The mountains, rivers, earth, forms, emptiness, light, darkness, and all things seen before you are illusory appearances, called inverted knowledge and views. A renunciate, recognizing the mind and reaching the source, is therefore called a Shramana (指修行者). Now that you have shaved your heads, donned the robes, and taken the form of a Shramana (指修行者), you should have the responsibility of benefiting both yourselves and others. Looking at you now, it is all pitch black, like ink; you cannot even save yourselves, how can you save others? Kind ones, the causes and conditions of the Buddha Dharma are a great matter; do not treat them lightly, gathering together to chat idly and waste time. Time is precious and hard to come by; it is a pity. Great men, why not reflect upon yourselves and see what you are doing? Like the Zongcheng (指禪宗) transmitted from ancient times, it is the lineage of the Buddhas. Since you cannot undertake it, I expediently advise you to continue from the Kashyapa (指摩訶迦葉，釋迦牟尼佛的大弟子) gate and directly transcend. This gate transcends the causes and effects of the mundane and the sacred, transcends the wondrously adorned world-sea of Vairocana (指毗盧遮那佛), transcends the expedient gates of Shakyamuni (指釋迦牟尼佛), and directly enters eternity, not allowing it to...
一物。與汝作眼見。何不自急急究取。未必道我。且待三生兩生。久積凈業。仁者。宗乘是甚麼事。不可由汝用工莊嚴便得去。不可他心宿命便得去。會么。祇如釋迦出頭來。作許多變。弄說十二分教。如瓶灌水。大作一場佛事。向此門中。用一點不得。用一毛頭伎倆不得。知么。如同夢事。亦如寐語。沙門不應出頭來。不同夢事。蓋為識得知么識得。即是大出脫大徹頭人。所以超凡越聖。出生離死。離因離果。超毗盧。越釋迦。不被凡聖因果所謾。一切處無人識得。汝知么。莫祇長戀生死愛網。被善惡業拘將去無自由分。饒汝煉得身心。同虛空去。饒汝到精明。湛不搖處。不出識陰古人喚作如急流水。流急不覺。妄為恬靜。恁么修行。盡出他輪迴際不得。依前被輪迴去。所以道諸行無常。直是三乘功果。如是可畏。若無道眼。亦不究竟。何似如今博地凡夫。不用一毫工夫。便頓超去。解省心力么。還願樂么。勸汝。我如今立地。待汝構去。更不教汝加功煉行。如今不恁么。更待何時。還肯么。便下座。 上堂。汝諸人。如在大海里坐。沒頭浸卻了。更展手問人乞水吃。夫學般若菩薩。須具大根器。有大智慧始得。若有智慧。即今便出脫得去。若是根機遲鈍。直須勤苦耐志。日夜忘疲。無眠失食。如喪考妣相似。恁么
急切。盡一生去。更得人荷挾。克骨究實。不妨易得構去。且況如今誰是堪任受學底人。仁者。莫祇是記言記語。卻似念陀羅尼相似。蹋步向前來。口裡哆哆和和地。被人把住。詰問著沒去處。便嗔道。和尚不為我答話。恁么學事大苦。知么。有一般坐繩床和尚。稱善知識。問著便搖身動手。點眼吐舌瞪視。更有一般說昭昭靈靈。靈臺智性。能見能聞。向五蘊身田里。作主宰。恁么為善知識。大賺人。知么我今問汝。汝若認昭昭靈靈。是汝真實。為甚麼瞌睡時。又不成昭昭靈靈。若瞌睡時不是。為甚麼有昭昭時。汝還會么。這個喚作認賊為子。是生死根本。妄想緣氣。汝欲識根由么。我向汝道。昭昭靈靈。祇因前塵色聲香等法。而有分別。便道此是昭昭靈靈。若無前塵。汝此昭昭靈靈。同於龜毛兔角。仁者真實。在甚麼處。汝今欲得出他五蘊身田主宰。但識取汝秘密金剛體。古人向汝道。圓成正遍。遍周沙界。我今少分。為汝智者。可以譬喻得解。汝還見南閻浮提日么。世間人。所作興營。養身活命。種種心行作業。莫非皆承日光成立。祇如日體。還有許多般心行么。還有不周遍處么。欲識金剛體。亦須如是看。祇如今山河大地。十方國土。色空明暗。及汝身心。莫非盡承汝圓成威光所現。直是天人群生類所作業。次
受生果報。有情無情。莫非承汝威光。乃至諸佛成道成果。接物利生。莫非盡承汝威光。祇如金剛體。還有凡夫諸佛么。有汝心行么。不可道無。便得當去也。知么。汝既有如是奇特當陽出身處。何不發明取因。何卻隨他。向五蘊身田中鬼趣里。作活計。直下自謾去。忽然無常殺鬼到來。眼目诪張。身見命見。恁么時。大難支荷。如生脫龜殼相似大苦。仁者。莫把瞌睡見解。便當卻去未解蓋覆得毛頭許。汝還知么。三界無安。猶如火宅。且汝未是得安樂底人。祇大作群隊。幹他人世這邊那邊。飛走野鹿相似。但求衣食。若恁么爭行他王道。知么。國王大臣。不拘執汝。父母放汝出家。十方施主。供汝衣食。土地神龍。呵護汝也。須具慚愧。知恩始得。莫孤負人好。長連床上。排行著地。銷將去。道是安樂未在。皆是粥飯。將養得汝。爛冬瓜相似。變將去土裡。埋將去業識。茫茫無本可據。沙門應甚麼到恁么地。祇如大地上蠢蠢者。我喚作地獄劫住。如今若不了。明朝後日。入驢胎馬肚裡。牽犁拽耙。銜鐵負鞍碓搗磨磨。水火里燒煮去。大不容易受。大須恐懼好。是汝自累。知么。若是了去。直下永劫。不曾教汝有這個訊息。若不了。此煩惱惡業因緣。不是一劫兩劫。得休。直與汝金剛齊壽。知么 師因參次聞燕子聲乃
【現代漢語翻譯】 現代漢語譯本 承受生命和果報，有情眾生和無情之物，沒有不是承受你的威德光明。乃至諸佛成就佛道，利益眾生，沒有不是完全承受你的威德光明。比如金剛之體，還有凡夫和諸佛的區別嗎？有你的心識活動嗎？不能說沒有，這樣才能算得上明白。知道嗎？你既然有如此奇特、光明正大的出身之處，為什麼不發明本有的佛性，卻要隨順外境，在五蘊（色、受、想、行、識）的身田中，在鬼道中，做著無意義的營生，直接欺騙自己？忽然無常的死神到來，眼珠轉動，執著于身見和命見，到那時，就難以支撐，就像活生生剝脫龜殼一樣痛苦。仁者，不要把昏沉的見解當作正確的，還未能遮蓋住一絲一毫。你還知道嗎？三界沒有安寧，猶如火宅。而且你還不是得到安樂的人，只是大作團伙，干涉他人世事，這邊那邊，像飛奔的野鹿一樣，只求衣食。如果這樣，怎麼能行持王道？知道嗎？國王大臣不拘禁你，父母放你出家，十方施主供養你衣食，土地神龍也在護衛你。必須要有慚愧心，知恩圖報才行。不要辜負別人的好意。長連床上，排隊著地，消磨時光，還說這是安樂，還沒到那一步。都是靠粥飯將你養得像爛冬瓜一樣，變化后埋到土裡，業識茫茫無所依據。沙門（出家人）應該怎樣才能落到這種地步？比如大地上蠕動的蟲子，我稱之為地獄劫住。如今若不明白，明天后天，就要進入驢胎馬腹中，牽犁拉耙，口銜鐵器揹負鞍具，在碓臼和磨盤中勞作，在水火中燒煮，非常不容易忍受，必須非常恐懼才好。這是你自己造成的，知道嗎？如果明白了，就直接永劫不曾教你有這個訊息。若不明白，這煩惱惡業的因緣，不是一劫兩劫就能停止的，會與你金剛之體一樣長壽，知道嗎？ 師父在參禪時聽到燕子的叫聲，於是……
【English Translation】 English version Bearing the fruits of life and retribution, sentient and insentient beings, none do not receive your majestic light. Even the Buddhas who attain Buddhahood and benefit sentient beings, all completely receive your majestic light. For example, the Vajra body, are there still distinctions between ordinary beings and Buddhas? Does it have your mental activity? You cannot say it doesn't, only then can it be considered understood. Do you know? Since you have such a unique and upright origin, why not develop your inherent Buddha-nature, but instead follow external circumstances, in the field of the five aggregates (form, feeling, perception, volition, consciousness), in the realm of ghosts, engaging in meaningless activities, directly deceiving yourself? Suddenly, the impermanent death god arrives, eyes rolling, clinging to the view of self and the view of life, at that time, it will be difficult to bear, like being peeled alive from a turtle shell, causing great suffering. O benevolent one, do not take drowsy understanding as correct, still unable to cover even a hair's breadth. Do you still know? The Three Realms are without peace, like a burning house. And you are not yet a person who has attained peace and happiness, just forming large groups, interfering in the affairs of others, here and there, like fleeing wild deer, only seeking food and clothing. If so, how can you practice the Kingly Way? Do you know? The king and ministers do not restrain you, your parents allowed you to leave home, benefactors from the ten directions provide you with food and clothing, the earth gods and dragons are also protecting you. You must have a sense of shame and gratitude. Do not fail the kindness of others. Lying in rows on the long meditation bed, wasting time, and saying this is peace and happiness, it is not yet that stage. It is all because of rice and porridge that you are nourished like a rotten winter melon, transforming and being buried in the soil, karmic consciousness vast and without basis. How should a Shramana (monk) fall into such a state? For example, the wriggling insects on the earth, I call them inhabitants of hellish kalpas. If you do not understand now, tomorrow or the day after, you will enter the womb of a donkey or horse, pulling plows and harrows, with iron bits in your mouth and saddles on your back, working in mortars and mills, being burned and cooked in water and fire, it is very difficult to endure, you must be very fearful. This is self-inflicted, do you know? If you understand, then directly for eternity, I have never taught you this message. If you do not understand, this cause of affliction and evil karma will not cease in one or two kalpas, it will be as long as your Vajra body, do you know? The master, while practicing Chan meditation, heard the sound of swallows, and then...
曰。深談實相。善說法要。便下座時有僧請益曰。某甲不會。師曰。去誰信汝 鼓山來。師作一圓相示之。山曰。人人出這個不得。師曰。情知汝向驢胎馬腹裡作活計。山曰。和尚又作么生。師曰。人人出這個不得。山曰。和尚與么道卻得。某甲為甚麼道不得。師曰。我得汝不得 上堂。眾集。遂將拄杖一時趁下卻迴向。侍者道。我今日作得一解險。入地獄如箭射。者曰。喜得和尚再復人身 僧侍立次。師以杖指面前地上白點曰。還見么。曰見。如是三問。僧亦如是答。師曰。你也見。我也見。為甚麼道不會 師嘗訪三斗庵主。才相見。主曰。莫怪住山年深無坐具。師曰。人人盡有庵。主為甚麼無。主曰。且坐喫茶。師曰。庵主元來有在 侍雪峰次。有二僧從階下過。峰曰。此二人。堪為種草。師曰。某甲不與么。峰曰。汝作么生。師曰。便好與三十棒 因雪峰指火曰。三世諸佛。在火𦦨里。轉大法輪。師曰。近日王令稍嚴。峰曰。作么生。師曰。不許攙奪行市。雲門曰。火𦦨為三世諸佛說法。三世諸佛立地聽 南際到雪峰。峰令訪師。師問。古人道。此事唯我能知。長老作么生。際曰。須知有不求知者。師曰。山頭和尚。吃許多辛苦作么 雪峰普請畬田次。見一蛇。以杖挑起。召眾曰。看看。以刀芟為兩段。師以杖
【現代漢語翻譯】 僧人問道：『深入談論實相，善於說法要。』說完便要下座時，有僧人請教說：『弟子不明白。』 師父說：『你走吧，誰會相信你？』（你是）鼓山來的。師父作一個圓相（用手勢比劃一個圓圈）來開示他。僧人說：『人人出這個不得。』 師父說：『我早就知道你會在驢胎馬腹裡打轉。』 僧人說：『和尚您又怎麼樣呢？』 師父說：『人人出這個不得。』 僧人說：『和尚您這樣說就可以，為什麼弟子這樣說就不行？』 師父說：『我可以說，你不能說。』 上堂說法時，眾人聚集。師父於是拿起拄杖，一時趕下眾人，卻又回身。侍者說：『我今天做得一個解釋很危險，入地獄如箭射。』 師父說：『慶幸和尚我還能再次轉世為人。』 僧人侍立在旁。師父用拄杖指著面前地上的白點說：『看見了嗎？』 僧人說：『看見了。』 如此問了三次，僧人也如此回答。師父說：『你也看見，我也看見，為什麼說不會？』 師父曾經拜訪三斗庵主。剛一見面，庵主說：『不要奇怪我住山多年沒有坐具。』 師父說：『人人都有庵，庵主為什麼沒有？』 庵主說：『且坐下喝茶。』 師父說：『原來庵主還是有的。』 在雪峰禪師身邊侍奉時，有兩個僧人從臺階下走過。雪峰禪師說：『這兩個人，可以用來種草。』 師父說：『弟子不這樣認為。』 雪峰禪師說：『你怎麼樣認為？』 師父說：『最好給他們三十棒。』 因為雪峰禪師指著火說：『三世諸佛（過去、現在、未來一切諸佛），在火𦦨里，轉大法輪（宣揚佛法）。』 師父說：『近日王令稍嚴。』 雪峰禪師說：『怎麼樣？』 師父說：『不許攙奪行市。』 雲門禪師說：『火𦦨為三世諸佛說法，三世諸佛立地聽。』 南際禪師到達雪峰禪師處，雪峰禪師讓他去拜訪師父。師父問：『古人說，此事唯我能知，長老您怎麼看？』 南際禪師說：『須知有不求知者。』 師父說：『山頭和尚，吃這麼多辛苦做什麼？』 雪峰禪師帶領大眾在畬田除草時，看見一條蛇，用拄杖挑起，召集眾人說：『看看。』 用刀將蛇砍為兩段。師父用拄杖
【English Translation】 The monk asked: 'Deeply discussing the true nature of reality, skillfully expounding the essentials of the Dharma.' After finishing speaking and about to step down from the seat, a monk requested instruction, saying: 'This disciple does not understand.' The master said: 'Go away, who would believe you? (You are) from Gushan.' The master made a circular gesture (drawing a circle with his hand) to enlighten him. The monk said: 'Everyone cannot get out of this.' The master said: 'I knew long ago that you would be turning around in the wombs of donkeys and horses.' The monk said: 'What about you, venerable monk?' The master said: 'Everyone cannot get out of this.' The monk said: 'It's okay for you to say it that way, venerable monk, but why can't this disciple say it?' The master said: 'I can say it, but you cannot.' When lecturing on the Dharma, the assembly gathered. The master then took up his staff and drove everyone away, but then turned back. The attendant said: 'The explanation I made today is very dangerous, like an arrow shot into hell.' The master said: 'Fortunately, I, the venerable monk, can be reborn as a human again.' A monk stood in attendance. The master pointed to a white spot on the ground in front of him with his staff, saying: 'Do you see it?' The monk said: 'I see it.' He asked this three times, and the monk answered in the same way. The master said: 'You see it, and I see it, so why do you say you don't understand?' The master once visited Abbot Sandou. As soon as they met, the abbot said: 'Don't be surprised that I have lived on this mountain for many years without a sitting mat.' The master said: 'Everyone has a hermitage, so why doesn't the abbot have one?' The abbot said: 'Please sit down and have some tea.' The master said: 'So the abbot does have one after all.' While serving beside Zen Master Xuefeng, two monks passed by from below the steps. Zen Master Xuefeng said: 'These two people are fit for planting grass.' The master said: 'This disciple does not think so.' Zen Master Xuefeng said: 'What do you think?' The master said: 'It would be best to give them thirty blows.' Because Zen Master Xuefeng pointed to the fire and said: 'The Buddhas of the three times (past, present, and future Buddhas), in the fire pit, turn the great Dharma wheel (propagate the Dharma).' The master said: 'Recently, the king's orders have been stricter.' Zen Master Xuefeng said: 'How so?' The master said: 'It is not allowed to interfere with the market.' Zen Master Yunmen said: 'The fire pit preaches the Dharma for the Buddhas of the three times, and the Buddhas of the three times stand and listen.' Zen Master Nanji arrived at Zen Master Xuefeng's place, and Zen Master Xuefeng told him to visit the master. The master asked: 'The ancients said, 'Only I can know this matter.' What do you think, Elder?' Zen Master Nanji said: 'One must know that there are those who do not seek to know.' The master said: 'Mountain head monk, why do you endure so much hardship?' When Zen Master Xuefeng led the assembly to weed the Shē field, he saw a snake, picked it up with his staff, and summoned everyone, saying: 'Look.' He cut the snake into two pieces with a knife. The master used his staff
拋于背後。更不顧視。眾愕然。峰曰。俊哉 侍雪峰遊山次。峰指面前地曰。這一片地。好造個無縫塔。師曰。高多少。峰乃顧視上下。師曰。人天福報。即不無。和尚若是靈山授記。未夢見在。峰曰。你又作么生。師曰七尺八尺 雪峰曰。世界闊一尺。古鏡闊一尺。世界闊一丈。古鏡闊一丈。師指火爐曰。火爐闊多少。峰曰。如古鏡闊。師曰。老和尚腳跟。未點地在 師初住普應院。遷止玄沙。天下叢林。皆望風而賓之。閩帥王公。待以師禮。學徒餘八百。室戶不閉 上堂良久曰。我為汝得徹困也。還會么。僧問。寂寂無言時如何。師曰。寐語作么。曰本分事請師道。師曰。瞌睡作么。曰。學人即瞌睡。和尚如何。師曰。爭得恁么。不識痛癢。又曰。可惜。如許大師僧。千道萬里行腳到這裡。不消個瞌睡寐語。便屈卻去 問如何是學人自己。師曰。用自己作么 問從上宗乘如何理論。師曰。少人聽。曰請和尚直道。師曰。患聾作么 示眾。仁者。如今事不獲已。教我抑下如是威光。苦口相勸百千方便。如此如彼。共汝相知聞。盡成顛倒知見。將此咽喉唇吻。祇成得個野狐精業。謾汝我還肯么。祇如有過無過。唯我自知。汝爭得會。若是恁么人出頭來。甘伏呵責。夫為人師匠大不易。須是善知識始得。知我如今恁么方
【現代漢語翻譯】 現代漢語譯本： 拋在背後，更不回頭看。眾人都很驚訝。玄沙師備（玄沙師備）說：『好啊！』 侍奉雪峰義存（雪峰義存）禪師遊山時，雪峰義存指著面前的土地說：『這片地，適合造一座無縫塔。』玄沙師備問：『高多少？』雪峰義存於是環顧四周。玄沙師備說：『人天福報，並非沒有，但和尚您若是靈山授記，恐怕還沒夢到吧。』雪峰義存說：『你又想怎麼樣？』玄沙師備說：『七尺八尺。』 雪峰義存說：『世界闊一尺，古鏡闊一尺；世界闊一丈，古鏡闊一丈。』玄沙師備指著火爐說：『火爐闊多少？』雪峰義存說：『如古鏡闊。』玄沙師備說：『老和尚腳跟，還沒站穩呢。』 玄沙師備最初住在普應院，後來遷到玄沙。天下的叢林，都望風而來歸附。閩帥王公，以對待老師的禮節對待他，學徒有八百多人，房門都不用關閉。 玄沙師備上堂很久后說：『我爲了你們真是累透了，明白嗎？』有僧人問：『寂靜無言時如何？』玄沙師備說：『說夢話幹什麼？』僧人說：『請和尚說一說本分事。』玄沙師備說：『打瞌睡幹什麼？』僧人說：『學人我就是打瞌睡，和尚您如何？』玄沙師備說：『怎麼會這樣？不識痛癢。』又說：『可惜啊，這麼多大師僧，千道萬里地行腳到這裡，不消一個瞌睡夢話，就屈服了。』 有人問：『如何是學人自己？』玄沙師備說：『用自己幹什麼？』 有人問：『從上宗乘如何理論？』玄沙師備說：『少人聽。』僧人說：『請和尚直說。』玄沙師備說：『嫌我聾嗎？』 玄沙師備對大眾開示說：『各位仁者，如今事不獲已，教我壓下如是威光，苦口相勸，百千方便，如此如彼，與你們相知相聞，都成了顛倒知見。將這咽喉唇吻，只成就了個野狐精的勾當。欺騙你們，我還肯嗎？只有有過無過，唯我自知，你們怎麼會知道？若是這樣的人出頭來，甘願接受呵責。爲人師表實在不容易，必須是善知識才行。知道我現在這樣嗎？』
【English Translation】 English version: Throwing it behind, and not looking back. The crowd was astonished. Xuansha Shibei (玄沙師備) said, 'Excellent!' Once, while accompanying Xuefeng Yicun (雪峰義存) on a mountain tour, Xuefeng pointed to the ground in front of him and said, 'This piece of land is suitable for building a seamless pagoda.' Shibei asked, 'How tall?' Xuefeng then looked around. Shibei said, 'Human and heavenly blessings are not absent, but if you, as a monk, are waiting for a prophecy from Ling Mountain, I'm afraid you haven't even dreamed of it yet.' Xuefeng said, 'What do you want to do?' Shibei said, 'Seven or eight feet.' Xuefeng said, 'If the world is a foot wide, the ancient mirror is a foot wide; if the world is ten feet wide, the ancient mirror is ten feet wide.' Shibei pointed to the stove and said, 'How wide is the stove?' Xuefeng said, 'As wide as the ancient mirror.' Shibei said, 'The old monk's heels haven't touched the ground yet.' Xuansha Shibei initially resided at Puying Monastery, later moving to Xuansha. Monasteries throughout the land looked up to him and came to him. The military governor of Min, Lord Wang, treated him with the respect due to a teacher, and he had over eight hundred disciples. The doors of his rooms were never closed. Xuansha, after a long time in the hall, said, 'I am truly exhausted for your sake, do you understand?' A monk asked, 'What is it like in silent speechlessness?' Xuansha said, 'What are you doing, talking in your sleep?' The monk said, 'Please, Master, speak of the fundamental matter.' Xuansha said, 'What are you doing, dozing off?' The monk said, 'I am dozing off, Master, what about you?' Xuansha said, 'How can it be like this? You don't know pain.' He also said, 'It's a pity, so many great monks, traveling thousands of miles to get here, are defeated by a single doze or sleep-talking.' Someone asked, 'What is the student's own self?' Xuansha said, 'What do you need your own self for?' Someone asked, 'How should the teachings of the ancestral school be discussed?' Xuansha said, 'Few people listen.' The monk said, 'Please, Master, speak directly.' Xuansha said, 'Are you accusing me of being deaf?' Xuansha addressed the assembly, saying, 'Benevolent ones, now, reluctantly, I must suppress my majestic light, and earnestly advise you with hundreds and thousands of skillful means. This and that, knowing and hearing with you, all become inverted views. Using these throat and lips, I only accomplish the deeds of a fox spirit. Would I be willing to deceive you? Only I know whether there is fault or not, how could you know? If such a person comes forward, they should willingly accept rebuke. It is not easy to be a teacher; one must be a good advisor. Do you know what I am like now?'
便助汝。猶尚不能構。得可中純舉宗乘。是汝向甚麼處安措。還會么。四十九年是方便。祇如靈山會上。有百萬眾。唯有迦葉一人親聞。余盡不聞。汝道迦葉親聞底事。作么生。不可道。如來無說說。迦葉不聞聞。便得當去。不可是汝修因成果。福智莊嚴底事。知么。且如道。吾有正法眼藏。付囑大迦葉。我道猶如話月。曹溪豎拂子。還如指月。所以道。大唐國內宗乘中事。未曾見有一人舉唱。設有人舉唱。盡大地人。失卻性命。如無孔鐵錘相似。一時亡鋒結舌去。汝諸人。賴遇我。不惜身命。共汝顛倒知見。隨汝狂意。方有伸問處。我若不共。汝恁么知聞去。汝向甚麼處得見我。會么。大難努力。珍重 師有偈曰。萬里神光頂后相。沒頂之時何處望。事已成意亦休。此個來[跳-兆+奈]觸處周。智者撩著便提取。莫待須臾失卻頭。又曰。玄沙游徑別。時人切須知。三冬陽氣盛。六月降霜時。有語非關舌無言切要詞。會我最後句。出世少人知 問四威儀外如何奉王。師曰。汝是王法罪人。爭會問事 問古人拈槌豎拂。還當宗乘也無。師曰。不當。曰古人意作么生。師舉拂子。僧曰。宗乘中事如何。師曰。待汝悟始得 問如何是金剛力士。師吹一吹 閩王送師上船。師扣船召曰。大王爭能出得這裡去。王曰。在里許得
【現代漢語翻譯】 現代漢語譯本 便幫助你。如果仍然不能領會，得到可以完全地高舉宗乘（佛教用語，指教義的最高境界）。那是你往什麼地方安放處置？明白嗎？世尊說法四十九年是方便之說，就像靈山會上，有百萬大眾，只有迦葉（佛陀十大弟子之一，以頭陀苦行著稱）一人親自聽聞，其餘的人都沒有聽聞。你說迦葉親自聽聞的事情，是什麼樣的？不能說，如來（佛陀的稱號）沒有說法，迦葉沒有聽聞，就能領會。也不是你修因成果，福德智慧莊嚴的事情。知道嗎？比如說道，『我有正法眼藏（佛教用語，指如來正法的精髓），付囑給大迦葉』，我說這就像畫月亮一樣。曹溪（指六祖慧能）豎起拂塵，就像指示月亮。所以說，大唐（618年-907年）國內宗乘中的事情，未曾見過有一個人舉唱。假設有人舉唱，全天下的人，都會喪失性命，像沒有孔的鐵錘一樣，一時之間喪失鋒芒，結巴無語。你們這些人，幸虧遇到我，不惜身命，和你們顛倒知見，順從你們的狂妄心意，才有提問的地方。我如果不和你們這樣知聞，你往什麼地方得見我？明白嗎？要努力啊。珍重。 師父有偈語說：『萬里神光頂后相，沒頂之時何處望？事已成意亦休，此個來[跳-兆+奈]觸處周。智者撩著便提取，莫待須臾失卻頭。』 又說：『玄沙（唐末五代僧人，禪宗大師）游徑別，時人切須知。三冬陽氣盛，六月降霜時。有語非關舌，無言切要詞。會我最後句，出世少人知。』 有僧人問：『在四威儀（行、住、坐、臥）之外，如何侍奉君王？』師父說：『你是王法的罪人，怎麼會問這樣的事情？』 有僧人問：『古人拈起槌子，豎起拂塵，可以當作宗乘嗎？』師父說：『不可以。』僧人問：『古人的意思是什麼？』師父舉起拂塵。僧人問：『宗乘中的事情是怎樣的？』師父說：『等你領悟了就知道了。』 有僧人問：『什麼是金剛力士（佛教護法神）？』師父吹了一口氣。 閩王（五代十國時期閩國的君主）送師父上船，師父敲著船說：『大王怎麼能從這裡出去呢？』閩王說：『在這裡面。』
【English Translation】 English version I will help you. If you still cannot grasp it, to fully uphold the Zongcheng (a Buddhist term referring to the highest state of doctrine). Where are you going to place and handle it? Do you understand? The Buddha's forty-nine years of teaching are expedient means, just like at the assembly on Vulture Peak, there were millions of people, but only Kashyapa (one of the Buddha's ten great disciples, known for his ascetic practices) personally heard it, and the rest did not hear it. What do you say about what Kashyapa personally heard? It cannot be said that the Tathagata (an epithet of the Buddha) did not speak, and Kashyapa did not hear, and then he understood. Nor is it a matter of you cultivating causes and achieving results, and adorning yourself with blessings and wisdom. Do you know? For example, it is said, 'I have the treasury of the true Dharma eye (a Buddhist term referring to the essence of the Tathagata's true Dharma), entrusted to Mahakashyapa.' I say this is like drawing the moon. Caoxi (referring to the Sixth Patriarch Huineng) raises the whisk, like pointing to the moon. Therefore, it is said that in the Tang Dynasty (618-907 AD), I have never seen anyone advocate the matters within the Zongcheng. If someone were to advocate it, all the people in the world would lose their lives, like a hammer without a hole, losing their edge and becoming speechless. You people are fortunate to have met me, not sparing my life, and turning your views upside down, following your mad intentions, so that there is a place to ask questions. If I did not know with you in this way, where would you see me? Do you understand? Strive hard. Treasure this. The master has a verse saying: 'Ten thousand miles of divine light behind the head, when the top is submerged, where to look? The matter is done, the intention is also ceased, this one comes [跳-兆+奈] touches everywhere. The wise one picks it up when touched, do not wait a moment to lose your head.' He also said: 'Xuansha's (a monk in the late Tang and Five Dynasties, a Zen master) path is different, people must know. In the three winter months, the yang energy is strong, in June, frost falls. Words are not related to the tongue, silence is the essential word. Understand my last sentence, few people in the world know.' A monk asked: 'Outside of the four dignities (walking, standing, sitting, lying down), how should one serve the king?' The master said: 'You are a criminal under the king's law, how can you ask such a thing?' A monk asked: 'When the ancients picked up a hammer and raised a whisk, can it be regarded as Zongcheng?' The master said: 'It cannot.' The monk asked: 'What was the intention of the ancients?' The master raised the whisk. The monk asked: 'What is the matter within the Zongcheng?' The master said: 'You will know when you understand.' A monk asked: 'What is a Vajra warrior (a Buddhist guardian deity)?' The master blew a breath. The King of Min (the ruler of the Min Kingdom during the Five Dynasties and Ten Kingdoms period) sent the master onto the boat, and the master knocked on the boat and said: 'How can the Great King get out of here?' The King of Min said: 'Inside here.'
多少時也 師問文桶頭。下山幾時歸曰。三五日。師曰。歸時有無底桶子。將一擔歸。文無對 師垂語曰。諸方老宿。盡道接物利生。祇如三種病人。汝作么生接。患盲者。拈槌豎拂。他又不見。患聾者。語言三昧。他又不聞。患啞者。教伊說。又說不得。若接不得佛法無靈驗。時有僧出曰。三種病人。還許學人商量否。師曰。許汝作么生商量。其僧珍重出。師曰。不是不是。羅漢曰。桂琛現有眼耳口。和尚作么生接。師曰。慚愧。便歸方丈。中塔曰。三種病人。即今在甚麼處。又一僧曰。非唯謾他。兼亦自謾。(法眼曰。我當時見羅漢。舉此僧語。我便會三種病人。云居錫曰祇如此僧會不會。若道會。玄沙又道不是。若道不會。法眼為甚麼道我因此僧語。便會三種病人。上座無事。上來商量。大家要知)有僧請益雲門。門曰。汝禮拜著。僧禮拜起。門以拄杖挃之。僧退後。門曰。汝不是患盲么。復喚近前來。僧近前。門曰。汝不是患聾么。門曰。會么。曰不會。門曰。汝不是患啞么。僧於是有省 長慶來。師問。除卻藥忌作么生道。慶曰。放憨作么。師曰。雪峰山橡子拾食來。這裡雀兒放糞 師因僧禮拜。師曰。因我得禮汝 普請斫柴次。見一虎。大龍曰。和尚虎。師曰。是汝虎。歸院后。天龍問。適來見虎。云是
汝。未審。尊意如何。師曰。娑婆世界。有四種極重事。若人透得。不妨出得陰界。(東禪齊曰。上座古人見了道。我身心如大地虛空。如今人還透得么) 師問長生。維摩觀佛前際不來。后際不去。今則無住。汝作么生觀。生曰。放皎然過有筒道處。師曰。放汝過作么生道。生良久。師曰。教阿誰委悉。生曰。徒勞側耳。師曰。情知汝向鬼窟里作活計 問古人皆以瞬視接人。未審。和尚以何接人。師曰。我不以瞬視接人。曰學人為甚道不得。師曰。逼塞汝口。爭解道得。(法眼曰。古人恁么道甚奇。特且問。上座口是甚麼) 問凡有言句。盡落裷䙡。不落裷䙡請和尚商量。師曰。拗折秤衡來。與汝商量 問承古有言。舉足下足。無非道場。如何是道場。師曰。沒卻你。曰為甚麼得恁么難見。師曰。祇為太近 師在雪峰時。光侍者謂師曰。師叔若學得禪。某甲打鐵船下海去。師住后。問光曰。打得鐵船也未。光無對(法眼代曰。和尚終不恁么。法燈代曰。請和尚下船玄覺代曰。貧見思舊債) 師一日遣僧送書上雪峰。峰開緘。見白紙三幅。問僧。會么曰。不會。峰曰。不見道君子千里同風。僧回舉似。師曰。山頭老漢。蹉過也不知。曰和尚如何。師曰。孟春猶寒。也不解道 師問鏡清。教中道。不見一法為大過患。且
【現代漢語翻譯】 現代漢語譯本： 你。不知道。您的意思如何。法眼禪師說：『娑婆世界（指我們所居住的這個充滿煩惱和痛苦的世界）有四種極其重要的事情。如果有人能夠透徹理解，就能超出陰界的束縛。』（東禪齊說：『上座，古人見到后說，我的身心如同大地虛空。現在的人還能透徹理解嗎？』） 法眼禪師問長生：『維摩詰（Vimalakirti，佛教在家菩薩的代表）觀察佛陀，認為過去不來，未來不去，現在無所住。你是怎麼觀察的？』長生說：『放皎然（人名，此處指放過某種境界）通過有筒道的地方。』法眼禪師說：『放你過去，又怎麼說？』長生沉默良久。法眼禪師說：『教誰來詳細說明？』長生說：『徒勞側耳傾聽。』法眼禪師說：『我知道你向鬼窟里做活計。』 有人問：『古人都是用眼神來接引人，不知道和尚您用什麼來接引人？』法眼禪師說：『我不以眼神接引人。』那人說：『學人為什麼說不出來？』法眼禪師說：『堵塞你的口，怎麼能說得出來？』（法眼禪師說：『古人這樣說很奇特。特別要問，上座的口是什麼？』） 有人問：『凡是有言語，都落在窠臼里。不落在窠臼里，請和尚商量。』法眼禪師說：『拗斷秤桿，來與你商量。』 有人問：『承蒙古人有言，舉足下足，無非道場。如何是道場？』法眼禪師說：『沒卻你。』那人說：『為什麼這麼難見到？』法眼禪師說：『只因爲太近。』 法眼禪師在雪峰義存禪師（Xuefeng Yicun，唐代禪宗大師）那裡時，光侍者對法眼禪師說：『師叔如果學得了禪，我就打鐵船下海去。』法眼禪師住持后，問光侍者：『打得鐵船了嗎？』光侍者無言以對。（法眼禪師代答說：『和尚終究不會這樣。』法燈禪師代答說：『請和尚下船。』玄覺禪師代答說：『貧僧只見舊債。』） 法眼禪師一日派遣僧人送書給雪峰義存禪師。雪峰義存禪師打開信封，見到三張白紙。問僧人：『會嗎？』僧人說：『不會。』雪峰義存禪師說：『不見道君子千里同風。』僧人回來稟告法眼禪師。法眼禪師說：『山頭老漢，錯過也不知道。』那人說：『和尚您如何？』法眼禪師說：『孟春猶寒，也不解道。』 法眼禪師問鏡清：『教中說，不見一法為大過患。且』
【English Translation】 English version: You. Not knowing. What is your intention? The Master said: 'The Saha world (referring to the world we live in, full of troubles and suffering) has four extremely important matters. If one can thoroughly understand them, one can transcend the bounds of the Yin realm.' (Dongchan Qi said: 'Venerable Sir, the ancients saw it and said, my body and mind are like the great earth and empty space. Can people today still thoroughly understand it?') The Master asked Changsheng: 'Vimalakirti (a representative of Buddhist lay bodhisattvas) observed the Buddha, believing that the past does not come, the future does not go, and the present has no dwelling. How do you observe it?' Changsheng said: 'Let Jiaoran (a person's name, here referring to letting go of a certain state) pass through the place with a tube path.' The Master said: 'Let you pass, then how do you say it?' Changsheng was silent for a long time. The Master said: 'Who should be taught to explain in detail?' Changsheng said: 'It is futile to strain your ears to listen.' The Master said: 'I know you are making a living in a ghost cave.' Someone asked: 'The ancients all used eye contact to receive people. I wonder, what does the Abbot use to receive people?' The Master said: 'I do not use eye contact to receive people.' That person said: 'Why can't the student say it?' The Master said: 'Blocking your mouth, how can you say it?' (Fayan said: 'It is very strange that the ancients said this. I especially want to ask, what is the Venerable Sir's mouth?') Someone asked: 'All words fall into clichés. If they don't fall into clichés, please discuss it with the Abbot.' The Master said: 'Break the steelyard and discuss it with you.' Someone asked: 'It is said that every step taken is a sacred place. What is a sacred place?' The Master said: 'Lose yourself.' That person said: 'Why is it so difficult to see?' The Master said: 'Only because it is too close.' When the Master was at Xuefeng's (Xuefeng Yicun, a Zen master of the Tang Dynasty), attendant Guang said to the Master: 'If Uncle Master learns Zen, I will build an iron boat and go to sea.' After the Master took charge, he asked attendant Guang: 'Have you built the iron boat?' Attendant Guang had no answer. (Fayan answered on his behalf: 'The Abbot will never do this.' Fadeng answered on his behalf: 'Please ask the Abbot to board the boat.' Xuanjue answered on his behalf: 'This poor monk only sees old debts.') One day, the Master sent a monk to deliver a letter to Xuefeng Yicun. Xuefeng Yicun opened the envelope and saw three blank sheets of paper. He asked the monk: 'Do you understand?' The monk said: 'I don't understand.' Xuefeng Yicun said: 'Haven't you heard that gentlemen share the same wind for thousands of miles?' The monk returned and reported to the Master. The Master said: 'The old man on the mountain missed it and didn't know it.' That person said: 'What about you, Abbot?' The Master said: 'Early spring is still cold, and he doesn't understand how to say it either.' The Master asked Jingqing: 'The teachings say that not seeing a single dharma is a great fault. And'
道不見甚麼法。清指露柱曰。莫是不見這個法么。(同安顯別曰。也知和尚不造次)師曰。浙中清水白米從汝吃。佛法未會在 問承和尚有言。盡十方世界。是一顆明珠學人如何得會。師曰。盡十方世界。是一顆明珠用會作么。僧便休。師來日卻問其僧。盡十方世界。是一顆明珠。汝作么生會。曰盡十方世界。是一顆明珠。用會作么師曰。知汝向鬼窟里作活計 問如何是無縫塔。師曰。這一縫大小 韋監軍來謁。乃曰。曹山和尚甚奇怪。師曰。撫州取曹山幾里韋指傍僧曰。上座曾到曹山否。曰曾到。韋曰。撫州取曹山幾里。曰百二十里。韋曰。恁么則上座不到曹山。韋卻起禮拜。師曰。監軍卻須禮此僧。此僧卻具慚愧 問如何是清凈法身。師曰。膿滴滴地 問如何是親切底事。師曰。我是謝三郎 西天有聲明三藏至。閩帥。請師辨驗。師以鐵火箸敲銅爐問。是甚麼聲。藏曰。銅鐵聲。師曰。大王莫受外國人謾。藏無對(法眼代曰。大師久受大王供養。法燈代曰。卻是和尚謾大王) 師南遊。莆田縣。排百戲迎接。來日師問。小塘長老。昨日許多喧鬧。向甚麼處去也。塘提起衲衣角。師曰。料掉沒交涉 問僧。乾闥婆城。汝作么生會。曰如夢如幻 師與地藏。在方丈說話。夜深侍者閉卻門。師曰。門總閉了。汝作么生得
【現代漢語翻譯】 現代漢語譯本： 道，看不見什麼固定的方法（法，dharma）。清指著露柱（露柱，exposed pillar，即寺廟中露天的柱子）說：『莫非是看不見這個方法嗎？』（同安顯別禪師說：『也知道和尚不隨便說話。』）師父說：『在浙江，清水白米讓你吃個夠，佛法還沒有領會。』 有人問：『聽和尚您說，整個十方世界，是一顆明珠（明珠，bright pearl，比喻佛性），學人如何才能領會？』師父說：『整個十方世界，是一顆明珠，用得著領會什麼？』那僧人便沉默了。師父第二天卻問那僧人：『整個十方世界，是一顆明珠，你作何領會？』僧人說：『整個十方世界，是一顆明珠，用得著領會什麼？』師父說：『我知道你在鬼窟里混日子。』 有人問：『什麼是無縫塔（無縫塔，seamless pagoda，比喻沒有缺陷的真如）？』師父說：『這一縫有多大？』 韋監軍來拜見，說道：『曹山（曹山，Caoshan，即曹山禪師）和尚很奇怪。』師父說：『從撫州到曹山有多少里？』韋指著旁邊的僧人說：『這位上座曾經到過曹山嗎？』答：『曾經到過。』韋問：『從撫州到曹山有多少里？』答：『一百二十里。』韋說：『這麼說上座沒到過曹山。』韋起身禮拜。師父說：『監軍應該禮拜這位僧人，這位僧人卻有慚愧之心。』 有人問：『什麼是清凈法身（清凈法身，pure dharma body，指佛的真身）？』師父說：『膿滴滴地。』 有人問：『什麼是親切的事情？』師父說：『我是謝三郎。』 西天有位聲明三藏（聲明三藏，Shiming Sanzang，來自西方的僧人）來到，閩帥請師父辨別真偽。師父用鐵火箸敲擊銅爐問：『這是什麼聲音？』三藏答：『銅鐵聲。』師父說：『大王不要被外國人欺騙了。』三藏無言以對。（法眼禪師代答說：『大師長期接受大王供養。』法燈禪師代答說：『卻是和尚欺騙了大王。』） 師父南遊，莆田縣排演百戲迎接。第二天師父問：『小塘長老，昨天那麼喧鬧，都到哪裡去了？』小塘提起袈裟的衣角。師父說：『料掉沒交涉。』 問僧人：『乾闥婆城（乾闥婆城，Gandharva city，海市蜃樓）你作何理解？』答：『如夢如幻。』 師父與地藏（地藏，Dizang，即地藏菩薩）在方丈室說話，夜深了，侍者關上門。師父說：『門都關上了，你如何出去？』
【English Translation】 English version: The Dao cannot be seen as any fixed method (法, dharma). Qing pointed to a pillar (露柱, exposed pillar) and said, 'Could it be that you don't see this method?' (Zen Master Tong'an Xianbie said, 'I also know that the monk doesn't speak carelessly.') The master said, 'In Zhejiang, you can eat clear water and white rice to your fill, but you still haven't understood the Buddha-dharma.' Someone asked, 'I heard you say, venerable monk, that the entire ten directions world is a bright pearl (明珠, bright pearl, a metaphor for Buddha-nature). How can a student understand this?' The master said, 'The entire ten directions world is a bright pearl. What is there to understand?' The monk then became silent. The master asked the monk the next day, 'The entire ten directions world is a bright pearl. How do you understand it?' The monk said, 'The entire ten directions world is a bright pearl. What is there to understand?' The master said, 'I know you are making a living in a ghost cave.' Someone asked, 'What is a seamless pagoda (無縫塔, seamless pagoda, a metaphor for flawless Suchness)?' The master said, 'How big is this seam?' Military Inspector Wei came to visit and said, 'Caoshan (曹山, Caoshan, Zen Master Caoshan) is very strange.' The master said, 'How many miles is it from Fuzhou to Caoshan?' Wei pointed to the monk beside him and said, 'Has this monk ever been to Caoshan?' He replied, 'I have been there.' Wei asked, 'How many miles is it from Fuzhou to Caoshan?' He replied, 'One hundred and twenty miles.' Wei said, 'In that case, the monk has not been to Caoshan.' Wei then got up and bowed. The master said, 'The military inspector should bow to this monk, but this monk has a sense of shame.' Someone asked, 'What is the pure dharma body (清凈法身, pure dharma body, referring to the true body of the Buddha)?' The master said, 'Dripping with pus.' Someone asked, 'What is the most intimate matter?' The master said, 'I am Xie Sanlang.' A Shimin Sanzang (聲明三藏, Shiming Sanzang, a monk from the Western Regions) arrived from the Western Regions, and the governor of Min requested the master to verify his authenticity. The master struck the copper furnace with an iron fire poker and asked, 'What is this sound?' The Sanzang replied, 'The sound of copper and iron.' The master said, 'Great King, do not be deceived by foreigners.' The Sanzang was speechless. (Zen Master Fayan replied on his behalf, 'The master has long received offerings from the Great King.' Zen Master Fadeng replied on his behalf, 'It is the monk who is deceiving the Great King.') The master traveled south, and Putian County staged a hundred plays to welcome him. The next day, the master asked, 'Elder Xiaotang, where did all the noise from yesterday go?' Xiaotang raised the corner of his kasaya. The master said, 'It's irrelevant.' Asked a monk: 'How do you understand the Gandharva city (乾闥婆城, Gandharva city, mirage)?' He replied: 'Like a dream, like an illusion.' The master and Dizang (地藏, Dizang, Ksitigarbha Bodhisattva) were talking in the abbot's room. It was late at night, and the attendant closed the door. The master said, 'The door is closed. How will you get out?'
出去。藏曰。喚甚麼作門 師以杖拄地。問長生曰。僧見俗見。男見女見。汝作么生見。曰和尚還見。皎然見處么。師曰。相識滿天下 問承和尚有言。聞性遍周沙界。雪峰打鼓。這裡為甚麼不聞。師曰。誰知不聞 問險惡道中。以何為津樑。師曰。以眼為津樑。曰未得者如何。師曰。快救取好 師舉志公云每日拈香擇火。不知身是道場。乃曰。每日拈香擇火。不知真個道場(玄覺曰。祇如此二尊宿語。還有親疏也無) 師與韋監軍。吃果子。韋問。如何是日用而不知。師拈起果子曰。吃韋吃果子了再問。師曰。祇這是日用而不知 普請搬柴。師曰。汝諸人盡承吾力。一僧曰。既承師力。何用普請。師叱之曰。不普請爭得柴歸 師問明真。善財參彌勒。彌勒指歸文殊。文殊指歸佛處。汝道佛指歸甚麼處。曰不知。師曰。情知汝不知 大普玄通到禮覲。師曰。你在彼住。莫誑人家男女。女曰。玄通。祇是開過供養門。晚來朝去。爭敢作恁么事。師曰。事難。曰真情是難。師曰。甚麼處。是難處。曰為伊不肯承當。師便入方丈。拄卻門 問學人乍入叢林。乞師指個入路。師曰。還聞偃溪水聲么。曰聞。師曰。從這裡入 泉守王公。請師登樓。先語客司曰。待我引大師到樓前。便舁卻梯。客司稟旨。公曰。請大師登樓。師視
【現代漢語翻譯】 現代漢語譯本 出去。（藏某甲問道）喚什麼作門？（雲門）師父用拄杖拄地，問長生說：『僧見俗見，男見女見，你作么生見？』（長生）曰：『和尚還見皎然見處么？』師父說：『相識滿天下。』 問：『承和尚有言，聞性遍周沙界（宇宙）。雪峰打鼓，這裡為什麼不聞？』師父說：『誰知不聞？』 問：『險惡道中，以何為津樑（橋樑）？』師父說：『以眼為津樑。』曰：『未得者如何？』師父說：『快救取好。』 師父舉志公（寶誌禪師，南北朝時期著名禪僧）云：『每日拈香擇火，不知身是道場。』乃曰：『每日拈香擇火，不知真個道場。』（玄覺（永嘉玄覺禪師，唐朝禪宗大師）曰：『只如此二尊宿語，還有親疏也無？』） 師父與韋監軍吃果子。韋問：『如何是日用而不知？』師父拈起果子曰：『吃韋吃果子了再問。』師父說：『只這是日用而不知。』 普請（僧眾一起出坡勞動）搬柴。師父說：『汝諸人盡承吾力。』一僧曰：『既承師力，何用普請？』師父叱之曰：『不普請爭得柴歸？』 師父問明真：『善財（善財童子，《華嚴經》中人物）參彌勒（彌勒菩薩），彌勒指歸文殊（文殊菩薩），文殊指歸佛處，汝道佛指歸甚麼處？』曰：『不知。』師父說：『情知汝不知。』 大普玄通到禮覲。師父說：『你在彼住，莫誑人家男女。』女曰：『玄通，只是開過供養門，晚來朝去，爭敢作恁么事？』師父說：『事難。』曰：『真情是難。』師父說：『甚麼處，是難處？』曰：『為伊不肯承當。』師父便入方丈，拄卻門。 問：『學人乍入叢林，乞師指個入路。』師父說：『還聞偃溪水聲么？』曰：『聞。』師父說：『從這裡入。』 泉守王公請師父登樓。先語客司曰：『待我引大師到樓前，便舁卻梯。』客司稟旨。公曰：『請大師登樓。』師父視（察看）。
【English Translation】 English version Out. (Someone named Zang asked,) 'What do you call a door?' (Yunmen) The master tapped the ground with his staff and asked Changsheng, 'Monks see the secular, men see women, how do you see?' (Changsheng) said, 'Does the master still see where Jiaoran sees?' The master said, 'Acquaintances fill the world.' Asked, 'The venerable monk said that the nature of hearing pervades all realms (the universe). Xuefeng beats the drum, why can't it be heard here?' The master said, 'Who knows it can't be heard?' Asked, 'In a dangerous path, what is used as a ferry (bridge)?' The master said, 'Use the eyes as a ferry.' Said, 'What about those who have not attained?' The master said, 'Quickly save them.' The master cited Zhigong (Master Baozhi, a famous Chan monk during the Northern and Southern Dynasties (420-589)) saying, 'Every day he picks incense and chooses fire, not knowing that the body is a Bodhimanda (place of enlightenment).' Then he said, 'Every day he picks incense and chooses fire, not knowing the true Bodhimanda.' (Xuanjue (Yongjia Xuanjue, a Chan master of the Tang Dynasty (618-907)) said, 'Are these two venerable monks' words still close or distant?') The master and Supervisor Wei were eating fruit. Wei asked, 'What is daily use without knowing?' The master picked up a fruit and said, 'Wei eats the fruit and then asks again.' The master said, 'This is daily use without knowing.' Everyone (the monastic community) was asked to move firewood. The master said, 'All of you are relying on my strength.' A monk said, 'Since we are relying on the master's strength, why ask everyone?' The master scolded him and said, 'If we don't ask everyone, how can we get the firewood back?' The master asked Mingzhen, 'Sudhana (Sudhana-kumara, a figure in the Avatamsaka Sutra) visited Maitreya (Maitreya Bodhisattva), Maitreya pointed him to Manjusri (Manjusri Bodhisattva), Manjusri pointed him to the Buddha, where do you say the Buddha points?' He said, 'I don't know.' The master said, 'I knew you didn't know.' Da Pu Xuan Tong came to pay respects. The master said, 'You live there, don't deceive other people's men and women.' The woman said, 'Xuan Tong, I just opened the door for offerings, going in the evening and leaving in the morning, how dare I do such a thing?' The master said, 'It's difficult.' She said, 'True feelings are difficult.' The master said, 'Where is the difficulty?' She said, 'Because he is unwilling to accept it.' The master then entered his room and bolted the door. Asked, 'A student has just entered the monastery, please show me the way in.' The master said, 'Do you still hear the sound of the Yanxi stream?' He said, 'I hear it.' The master said, 'Enter from here.' Prefect Wang of Quanzhou invited the master to ascend the tower. He first told the guest officer, 'Wait for me to lead the master to the front of the tower, then carry away the ladder.' The guest officer obeyed the order. The prefect said, 'Please, master, ascend the tower.' The master looked (observed).
樓複視其人。乃曰。佛法不是此道理 師與泉守。在室中說話。有一沙彌。揭簾入見。卻退步而出。師曰。那沙彌好。與二十拄杖。守曰。恁么即某甲罪過。師曰。佛法不是恁么。(鏡清曰。不為打水。有僧問。不為打永意作么生。清曰。青山碾為塵。敢保沒閑人)梁太祖開平戊辰冬示寂。閩帥為之樹塔。壽七十五。臘四十五。
五燈全書卷第十三 卍新續藏第 81 冊 No. 1571 五燈全書(第1卷-第33卷)
五燈全書卷第十四
京都聖感禪寺住持(臣)僧 (超永) 編輯
京都古華嚴寺住持(臣)僧 (超揆) 較閱 進呈
南嶽下六世
雪峰存禪師法嗣
福州長慶慧棱禪師
杭州鹽官孫氏子。稟性淳澹。年十三。于蘇州通玄寺。出家登戒。歷參禪苑。后參靈云。問。如何是佛法大意。云曰。驢事未去。馬事到來。師如是往來雪峰玄沙。二十年間。坐破七個蒲團。不明此事。一日捲簾。忽然大悟。乃有頌曰。也大差。也大差。捲起簾來見天下。有人問我解何宗。拈起拂子劈口打。峰舉謂玄沙曰。此子。徹去也。沙曰。未可。此是意識著述。更須勘過始得。至晚。眾僧上來問訊。峰謂師曰。備頭陀。未肯汝在。汝實有正悟。對眾舉來。
【現代漢語翻譯】 現代漢語譯本： 樓復又仔細地看那個人，然後說：『佛法不是這個道理。』 長慶慧棱禪師與泉州的官員在房間里談話。有個沙彌掀開簾子進來拜見，然後退步出去。長慶慧棱禪師說：『那個沙彌好，該打二十拄杖。』官員說：『這麼說來，那就是我的罪過了。』長慶慧棱禪師說：『佛法不是這樣的。』（鏡清禪師說：『不是爲了打水。』有僧人問：『不是爲了打水，那用意是什麼？』鏡清禪師說：『青山碾為塵，敢保沒閑人。』）梁太祖朱溫開平五年（911年）冬天圓寂，閩地的統治者為他建造佛塔。享年七十五歲，僧臘四十五年。
《五燈全書》卷第十三 卍新續藏第 81 冊 No. 1571 《五燈全書》(第1卷-第33卷)
《五燈全書》卷第十四
京都聖感禪寺住持(臣)僧 (超永) 編輯
京都古華嚴寺住持(臣)僧 (超揆) 較閱 進呈
南嶽下六世
雪峰存禪師法嗣
福州長慶慧棱禪師
杭州鹽官孫氏之子。天性淳樸淡泊。十三歲時，在蘇州通玄寺出家受戒。遍參各個禪寺。後來參拜靈云禪師，問：『如何是佛法大意？』靈云禪師說：『驢事未去，馬事到來。』長慶慧棱禪師這樣往來於雪峰義存禪師和玄沙師備禪師處，二十年間，坐破了七個蒲團，仍然不明白這件事。一天，捲起簾子，忽然大悟，於是作頌說：『也大差，也大差，捲起簾來見天下。有人問我解何宗，拈起拂子劈口打。』雪峰義存禪師舉起這件事告訴玄沙師備禪師說：『這個弟子，徹悟了。』玄沙師備禪師說：『還不能這麼說。這是意識的著述，還需要勘驗過才行。』到了晚上，眾僧上來問訊，雪峰義存禪師對長慶慧棱禪師說：『備頭陀（玄沙師備禪師），還不認可你。你如果確實有真正的領悟，當著大家說出來。』
【English Translation】 English version: Lou then looked at the person again and said, 'The Buddha-dharma is not this principle.' Chan Master Huileng of Changqing (Everlasting Celebration) was talking with the governor of Quanzhou in a room. A Shami (novice monk) lifted the curtain and entered to pay respects, then stepped back out. Chan Master Huileng said, 'That Shami is good; he deserves twenty blows with a staff.' The governor said, 'In that case, it is my fault.' Chan Master Huileng said, 'The Buddha-dharma is not like that.' (Chan Master Jingqing said, 'Not for fetching water.' A monk asked, 'If not for fetching water, what is the intention?' Jingqing said, 'Grind the green mountains into dust, and I guarantee there won't be any idle people.') Emperor Taizu of Liang, Zhu Wen, passed away in the winter of the fifth year of KaiPing (911 AD). The ruler of Min built a pagoda for him. He lived to be seventy-five years old, with forty-five years as a monk.
The Comprehensive Record of the Five Lamps, Volume 13 Supplement to the Wan (卍) New Collection, Volume 81, No. 1571, The Comprehensive Record of the Five Lamps (Volumes 1-33)
The Comprehensive Record of the Five Lamps, Volume 14
Edited by (Your Servant) Monk Chaoyong, Abbot of Shenggan (Holy 感) Chan Monastery in the Capital
Compared and Presented by (Your Servant) Monk Chaokui, Abbot of Gu Huayan (Old Flower Garland) Monastery in the Capital
Sixth Generation Below Nanyue (Southern Mountain)
Lineage of Chan Master Cun of Xuefeng (Snowy Peak)
Chan Master Huileng of Changqing (Everlasting Celebration) in Fuzhou
He was a son of the Sun family of Yanguan (Salt Official) in Hangzhou. He was pure and simple by nature. At the age of thirteen, he left home and received the precepts at Tongxuan (Penetrating Mystery) Monastery in Suzhou. He visited various Chan monasteries. Later, he visited Lingyun (Spirit Cloud) and asked, 'What is the great meaning of the Buddha-dharma?' Lingyun said, 'The donkey business has not gone, and the horse business has arrived.' Chan Master Huileng traveled back and forth between Xuefeng Yicun and Xuansha Shibei for twenty years, wearing out seven meditation cushions, yet he did not understand this matter. One day, while rolling up a curtain, he suddenly had a great enlightenment, and composed a verse saying, 'A great difference, a great difference, rolling up the curtain to see the whole world. If someone asks me what sect I understand, I'll pick up the whisk and strike their mouth.' Xuefeng raised this matter and told Xuansha, 'This disciple has thoroughly awakened.' Xuansha said, 'Not yet. This is a composition of consciousness; it still needs to be examined.' In the evening, when the monks came to inquire, Xuefeng said to Chan Master Huileng, 'Head Monk Bei (Xuansha Shibei) does not yet approve of you. If you truly have genuine understanding, speak it out before everyone.'
師又有頌曰。萬象之中獨露身。唯人自肯乃方親。昔時謬向途中覓。今日看來火里冰。峰乃顧沙曰。不可更是意識著述。師問峰曰。從上諸聖傳受一路。請師垂示。峰良久。師設禮而退。峰乃微笑。師入方丈參。峰曰。是甚麼。師曰。今日天晴好普請。自此酬問。未嘗爽于元旨 師在西院。問詵上座曰。這裡有象骨山。汝曾到么。曰不曾到。師曰。為甚麼不到。曰自有本分事在。師曰。作么生。是上座本分事。詵乃提起衲衣角。師曰。為當祇這個別更有。曰上座見過甚麼。師曰。何得龍頭蛇尾 保福辭歸。雪峰謂師曰。山頭和尚。或問上座信作么生祇對。師曰。不避腥膻。亦有少許。曰通道甚麼。師曰。教我分付阿誰。曰從展雖有此語。未必有恁么事。師曰。若然者。前程全自阇黎 師與保福遊山。福問。古人道。妙峰山頂。莫祇這過便是也無。師曰。是即是可惜許 師來往雪峰。二十九載。天祐三年。泉州刺史王延彬。請住招慶。開堂日。公朝服趨隅。曰請師說法。師曰。還聞么。公設拜。師曰。雖然如此。恐有人不肯 問如何是正法眼。師曰。有愿不撒沙 一日王太傅入院。見方丈門閉。問演侍者曰。有人敢道太師在否。演曰。有人敢道太師不在否 閩帥。請居長慶。號超覺太師。上堂良久曰。還有人相悉么。若
【現代漢語翻譯】 現代漢語譯本： 師父又有頌說：『在萬象之中，唯獨真性顯露自身，只有人們自己肯認，才能真正親近。過去錯誤地在途中尋覓，今天看來，就像在火中尋找冰一樣。』 雪峰義存（Xuefeng Yicun）於是看著沙彌說：『不可再用意識去著書立說。』師父問雪峰義存（Xuefeng Yicun）說：『從上代諸位聖賢傳授下來的道路，請您開示。』雪峰義存（Xuefeng Yicun）沉默了很久。師父行禮後退下。雪峰義存（Xuefeng Yicun）於是微笑。師父進入方丈室參拜，雪峰義存（Xuefeng Yicun）說：『這是什麼？』師父說：『今天天氣晴朗，適合大家一起勞作。』從此以後，師父的酬答問對，未曾偏離根本宗旨。 師父在西院，問詵上座說：『這裡有象骨山，你曾經到過嗎？』詵上座說：『不曾到過。』師父說：『為什麼不到？』詵上座說：『自有本分事在。』師父說：『做什麼，是上座的本分事？』詵上座於是提起袈裟的衣角。師父說：『是僅僅這個，還是另有其他？』詵上座說：『上座見過什麼？』師父說：『為何虎頭蛇尾？』 保福和尚辭別雪峰義存（Xuefeng Yicun）準備回去，雪峰義存（Xuefeng Yicun）對師父說：『山頭和尚，如果有人問上座如何信解，你如何回答？』師父說：『不避諱腥膻，也略微知道一些。』雪峰義存（Xuefeng Yicun）說：『信解什麼？』師父說：『教我交給誰呢？』雪峰義存（Xuefeng Yicun）說：『雖然從展禪師有此語，未必真有這樣的事。』師父說：『如果這樣，前程全靠阇黎您自己了。』 師父與保福和尚一同遊山，保福和尚問：『古人說，妙峰山頂，難道過了這裡就沒有了嗎？』師父說：『是這樣，可惜啊。』 師父來往于雪峰山，共二十九年。天祐三年（906年），泉州刺史王延彬，請師父住持招慶寺。開堂之日，王延彬穿著官服走到角落，說：『請師父說法。』師父說：『聽見了嗎？』王延彬行禮。師父說：『雖然如此，恐怕有人不肯。』 有人問：『如何是正法眼？』師父說：『有愿不撒沙。』 一天，王太傅來到寺院，看見方丈室的門關著，問演侍者說：『有人敢說太師在嗎？』演侍者說：『有人敢說太師不在嗎？』 閩帥，請師父居住長慶寺，號為超覺太師。上堂良久說：『還有人相悉嗎？』如果...
【English Translation】 English version: The master also said in a verse: 'Within the myriad phenomena, the true nature alone reveals itself. Only when people themselves acknowledge it can they truly be close. In the past, I mistakenly sought it on the way; today, looking at it, it's like seeking ice in fire.' Xuefeng Yicun (雪峰義存) then looked at the novice and said, 'Do not further engage in writing and composing with consciousness.' The master asked Xuefeng Yicun (雪峰義存), 'The path transmitted from the sages of the past, please enlighten me.' Xuefeng Yicun (雪峰義存) remained silent for a long time. The master bowed and withdrew. Xuefeng Yicun (雪峰義存) then smiled. The master entered the abbot's room to pay respects. Xuefeng Yicun (雪峰義存) said, 'What is this?' The master said, 'Today the weather is clear, suitable for everyone to work together.' From then on, the master's responses and questions never deviated from the fundamental principle. The master was in the West Courtyard and asked the Venerable Shen, 'There is Elephant Bone Mountain here. Have you ever been there?' The Venerable Shen said, 'I have never been there.' The master said, 'Why haven't you been there?' The Venerable Shen said, 'I have my own duties to attend to.' The master said, 'What is the Venerable's duty?' The Venerable Shen then raised the corner of his kasaya (袈裟). The master said, 'Is it just this, or is there something else?' The Venerable Shen said, 'What has the Venerable seen?' The master said, 'Why is it a dragon's head and a snake's tail?' Baofu (保福) bid farewell to Xuefeng Yicun (雪峰義存) to return. Xuefeng Yicun (雪峰義存) said to the master, 'If the mountain head monk asks the Venerable how to understand faith, how will you answer?' The master said, 'Not avoiding the tainted, I also know a little.' Xuefeng Yicun (雪峰義存) said, 'What do you have faith in?' The master said, 'Who should I entrust it to?' Xuefeng Yicun (雪峰義存) said, 'Although Zen Master Congzhan (從展禪師) has these words, it may not be true.' The master said, 'If that is the case, the future depends entirely on you, Ajari (阇黎).' The master and Baofu (保福) were traveling in the mountains together. Baofu (保福) asked, 'The ancients said, at the peak of Miaofeng Mountain (妙峰山), is there nothing beyond this?' The master said, 'It is so, but it is a pity.' The master came and went to Xuefeng Mountain (雪峰山) for twenty-nine years. In the third year of Tianyou (天祐) (906 AD), Wang Yanbin (王延彬), the prefect of Quanzhou (泉州), invited the master to reside at Zhaoqing Temple (招慶寺). On the day of the opening ceremony, Wang Yanbin (王延彬) wore his official robes and walked to the corner, saying, 'Please, Master, preach the Dharma.' The master said, 'Did you hear it?' Wang Yanbin (王延彬) bowed. The master said, 'Although it is so, I am afraid some people will not agree.' Someone asked, 'What is the true Dharma eye?' The master said, 'One who has vows does not scatter sand.' One day, Grand Tutor Wang (王太傅) came to the temple and saw the door of the abbot's room closed. He asked the attendant Yan (演), 'Does anyone dare to say the Grand Master is in?' The attendant Yan (演) said, 'Does anyone dare to say the Grand Master is not in?' The military governor of Min (閩), invited the master to reside at Changqing Temple (長慶寺), with the title of Great Master Chaojue (超覺太師). After a long silence in the Dharma hall, he said, 'Is there anyone who knows each other well?' If...
不相悉。欺謾兄弟可也。祇今有甚麼事。莫有窒差也無。復是誰家屋裡事。不肯擔荷。更待何時。若是和根參學不到這裡。還會么。如今有一般行腳人。耳里總滿也。假饒收拾得底。還當得行腳事么。僧問。行腳事如何學。師曰。但知就人索取。曰如何是獨脫一路。師曰。何煩更問 問名言妙義。教有所詮。不涉三科。請師直道。師曰。珍重。師乃曰。明明歌詠。汝尚不會。忽被暗裡來底事。汝作么生。僧問。如何是暗來底事。師曰。喫茶去(中塔代曰便請和尚相伴) 問如何是不隔毫端底事。師曰。當不當問如何得不疑不惑去。師乃展兩手。僧不進語。師曰。汝更問。我與汝道。僧再問。師露膊而坐。僧禮拜。師曰。汝作么生會。曰今日風起。師曰。恁么道未定人見解。汝於今古中。有甚麼節要。齊得長慶。若舉得。許汝作話主。其僧但立而已。師卻問。汝是甚處人。曰向北人。師曰。南北三千里外。學妄語作么。僧無對 上堂良久曰。莫道今夜較些子。便下座 僧問。眾手淘金。誰是得者。師曰。有伎倆者得。曰學人還得也無。師曰。大遠在 上堂。撞著道伴。交肩過一生。參學事畢 上堂。凈潔打疊了也。卻近前問我。覓我劈脊。與你一棒。有一棒到你。你鬚生慚愧。無一棒到你。你又向甚麼處會 問羚羊掛角
【現代漢語翻譯】 現代漢語譯本 不瞭解。欺騙兄弟是可以的嗎？現在有什麼事？莫非有什麼差錯？又是誰家的事，不肯承擔？更待何時？如果是和根器參學不到這裡，會明白嗎？現在有一類行腳僧，耳朵里總是滿滿的。即使收拾得了，能擔當行腳的事嗎？僧人問：『行腳的事如何學？』 師父說：『只知道向人索取。』 問：『如何是獨脫一路？』 師父說：『何必再問？』 問：『名言妙義，教義有所詮釋，不涉及三科（五蘊、十二處、十八界）。請師父直說。』 師父說：『珍重。』 師父於是說：『明明歌詠，你尚且不會。忽然被暗裡來的事撞上，你怎麼辦？』 僧人問：『如何是暗裡來的事？』 師父說：『喫茶去。』（中塔代說：『請和尚一起。』） 問：『如何是不隔毫端的事？』 師父說：『當不當問。』 問：『如何才能不疑不惑？』 師父於是展開雙手。僧人不說話。師父說：『你再問，我告訴你。』 僧人再問。師父袒露肩膀而坐。僧人禮拜。師父說：『你如何理解？』 僧人說：『今日風起。』 師父說：『這麼說，是未定人的見解。你在今古之中，有什麼節要，能與長慶（人名）相比？如果能舉出來，就允許你做話主。』 那僧人只是站著。師父反問：『你是哪裡人？』 僧人說：『向北人。』 師父說：『南北三千里外，學妄語做什麼？』 僧人無言以對。 上堂良久說：『莫說今夜好些。』 便下座。僧人問：『眾人淘金，誰是得到的人？』 師父說：『有伎倆的人得到。』 僧人說：『學人還能得到嗎？』 師父說：『差得遠呢。』 上堂說：『撞著道伴，交肩過一生，參學事畢。』 上堂說：『凈潔打疊了也，卻近前問我，覓我劈脊，與你一棒。有一棒到你，你鬚生慚愧。無一棒到你，你又向甚麼處會？』 問：『羚羊掛角。』
【English Translation】 English version I don't know. Is it okay to deceive brothers? What's the matter now? Is there any mistake? Whose family's business is it that they refuse to take responsibility? When else will they? If someone with the right aptitude for Chan study doesn't get it here, will they ever understand? Nowadays, there are some traveling monks whose ears are always full. Even if they can manage, can they handle the affairs of a traveling monk? A monk asked, 'How does one learn the affairs of a traveling monk?' The master said, 'Just know how to demand from others.' Asked, 'What is the single path of liberation?' The master said, 'Why ask again?' Asked, 'Subtle meanings of words, teachings that are explained, not involving the three categories (five aggregates, twelve entrances, eighteen realms). Please, master, speak directly.' The master said, 'Take care.' The master then said, 'Clearly singing, you still don't understand. If you are suddenly struck by something coming from the dark, what will you do?' A monk asked, 'What is something coming from the dark?' The master said, 'Go have tea.' (Zhongta said on behalf of the master, 'Please, join the venerable monk.') Asked, 'What is the matter that is not separated by a hair's breadth?' The master said, 'Appropriate or inappropriate to ask.' Asked, 'How can one obtain freedom from doubt and confusion?' The master then spread out both hands. The monk did not speak. The master said, 'Ask again, and I will tell you.' The monk asked again. The master sat with his shoulders exposed. The monk bowed. The master said, 'How do you understand?' The monk said, 'The wind rises today.' The master said, 'Saying it that way is the view of someone who is not settled. In the past and present, what essential point do you have that can compare to Changqing (person's name)? If you can bring it up, I will allow you to be the master of words.' That monk just stood there. The master asked in return, 'Where are you from?' The monk said, 'From the north.' The master said, 'Three thousand miles outside of the north and south, what are you doing learning to lie?' The monk had no reply. The master ascended the hall and said after a long silence, 'Don't say tonight is a little better.' Then he descended the seat. A monk asked, 'When everyone is panning for gold, who is the one who gets it?' The master said, 'The one with the skill gets it.' The monk said, 'Can the student still get it?' The master said, 'Far from it.' The master ascended the hall and said, 'Meeting a fellow practitioner, passing a lifetime shoulder to shoulder, the matter of studying Chan is finished.' The master ascended the hall and said, 'Having cleaned and tidied up, come forward and ask me, seeking to be struck by me, I will give you a blow. If a blow reaches you, you must feel ashamed. If no blow reaches you, where will you understand?' Asked, 'A羚羊掛角 (líng yáng guà jiǎo, antelope hanging its horns on a tree, meaning a trace that is hard to find).'
時如何。師曰。草里漢。曰掛角后如何。師曰。亂叫喚。曰畢竟如何。師曰。驢事未去。馬事到來 問如何是合聖之言。師曰。大小長慶。被汝一問口似匾擔。曰何故如此。師曰。適來問甚麼 上堂。我若舉唱宗乘。須閉卻法堂門。所以道盡法無民。僧問不怕無民。請師盡法。師曰。還委落處么 問如何是西來意。師曰。香嚴道底一時坐卻 上堂。總似今日。老胡有望。保福曰。總是今日。老胡絕望(玄覺曰。恁么道是相見語。不是相見語) 安國瑫新得師號。師去作賀。瑫出接。師曰。師號來耶。曰來也。師曰。是甚麼號。曰明真。師乃展手。曰甚麼處去來。師曰。幾不問過 問僧。甚處來。曰鼓山來。師曰。鼓山有不跨石門底句。有人借問。汝作么生道。曰。昨夜報慈宿。師曰。劈脊棒。汝又作么生。曰和尚若行此棒。不虛受人天供養。師曰。幾合放過 問古人有言。相逢不拈出。舉意便知有時如何。師曰。知有也未(僧又問保福。福曰。此是誰語。曰丹霞語。福曰。去莫妨我打睡) 師入僧堂。舉起疏頭曰。見即不見。還見么。眾無對 師到羅山見制龕子。以杖敲龕曰。太煞預備。山曰。拙佈置。師曰。還肯入也無。山曰。吽吽 上堂。大眾集定。師乃拽出一僧曰。大眾禮拜此僧。又曰。此僧有甚麼長處。便教
{ "translations": [ "現代漢語譯本：", "問：『這時如何？』（指當下這一刻的實相是什麼？）", "師父說：『草里漢。』（指你像個隱藏在草叢中的人，不明真相。）", "問：『掛角后如何？』（指放下一切，達到無礙的境界后又如何？）", "師父說：『亂叫喚。』（指你還是在胡亂叫喊，沒有真正領悟。）", "問：『畢竟如何？』（究竟是怎麼樣的？）", "師父說：『驢事未去，馬事到來。』（指你還在為過去的事情煩惱，新的問題又來了，沒完沒了。）", "", "問：『如何是合聖之言？』（什麼是符合聖人教誨的言語？）", "師父說：『大小長慶，被汝一問口似匾擔。』（指長慶寺的大大小小僧人，被你一問，都張口結舌，像扁擔一樣說不出話。）", "問：『何故如此？』（為什麼會這樣？）", "師父說：『適來問甚麼？』（你剛才問了什麼？）", "", "上堂說法：『我若舉唱宗乘，須閉卻法堂門。所以道盡法無民。』（如果我要宣講佛法的精髓，必須關閉法堂的大門。所以說，如果完全依照佛法，就沒有人能理解。）", "僧人問：『不怕無民，請師盡法。』（不怕沒有人理解，請師父講盡佛法。）", "師父說：『還委落處么？』（你明白這其中的含義嗎？）", "", "問：『如何是西來意？』（什麼是達摩祖師西來傳法的真意？）", "師父說：『香嚴道底一時坐卻。』（指香嚴智閑禪師所悟之道，一時都坐斷了。）", "", "上堂說法：『總似今日，老胡有望。』（如果總是像今天這樣，達摩祖師就有希望了。）", "保福禪師說：『總是今日，老胡絕望。』（如果總是像今天這樣，達摩祖師就絕望了。）", "（玄覺禪師說：『恁么道是相見語，不是相見語。』（這樣說是相見之語，又不是相見之語。））", "", "安國瑫新得到師號，師父前去祝賀。瑫出來迎接。", "師父說：『師號來耶？』（師號來了嗎？）", "瑫說：『來也。』（來了。）", "師父說：『是甚麼號？』（是什麼師號？）", "瑫說：『明真。』（明真。）", "師父於是伸出手，說：『甚麼處去來？』（從哪裡來的？）", "師父說：『幾不問過。』（差點就錯過了。）", "", "問僧人：『甚處來？』（從哪裡來？）", "僧人說：『鼓山來。』（從鼓山來。）", "師父說：『鼓山有不跨石門底句，有人借問，汝作么生道？』（鼓山有不跨越石門的句子，如果有人問你，你怎麼回答？）", "僧人說：『昨夜報慈宿。』（昨晚在報慈寺住宿。）", "師父說：『劈脊棒。汝又作么生？』（打你一棒。你又怎麼樣？）", "僧人說：『和尚若行此棒，不虛受人天供養。』（和尚如果打這一棒，就沒有白白接受人天供養。）", "師父說：『幾合放過。』（差點就放過你了。）", "", "問：『古人有言，相逢不拈出，舉意便知有時如何？』（古人說，相逢時不直接點明，稍微示意就能明白，這是什麼境界？）", "師父說：『知有也未？』（你知道有這種境界了嗎？）", "（僧人又問保福禪師，保福禪師說：『此是誰語？』（這是誰說的話？）", "僧人說：『丹霞語。』（是丹霞禪師說的話。）", "保福禪師說：『去莫妨我打睡。』（走開，不要妨礙我睡覺。））", "", "師父進入僧堂，舉起疏頭說：『見即不見，還見么？』（看見了就是沒看見，還看見嗎？）", "眾僧無言以對。", "", "師父到羅山，看見製作好的龕子，用拄杖敲擊龕子說：『太煞預備。』（準備得太周到了。）", "羅山說：『拙佈置。』（佈置得很笨拙。）", "師父說：『還肯入也無？』（還肯進去嗎？）", "羅山說：『吽吽。』（表示肯定的聲音。）", "", "上堂說法，大眾聚集完畢，師父於是拽出一個僧人說：『大眾禮拜此僧。』（大家禮拜這位僧人。）", "又說：『此僧有甚麼長處？便教大眾禮拜。』（這位僧人有什麼長處，要教大家禮拜他？）", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version:", "Q: 'What is it like at this moment?' (Referring to the reality of the present moment.)", "The master said: 'A man in the grass.' (Indicating someone hidden in the grass, not understanding the truth.)", "Q: 'What is it like after hanging up the horns?' (Referring to what it is like after letting go of everything and reaching a state of unobstructed freedom.)", "The master said: 'Wild shouting.' (Indicating that you are still shouting wildly, not having truly realized.)", "Q: 'What is it like ultimately?' (What is it really like?)", "The master said: 'The donkey's business hasn't gone, and the horse's business has arrived.' (Indicating that you are still troubled by past matters, and new problems have arrived, endlessly.)", "", "Q: 'What are words that accord with the sages?' (What are words that conform to the teachings of the sages?)", "The master said: 'The big and small Changqing, when asked by you, their mouths are like flat carrying poles.' (Referring to the monks of Changqing Monastery, big and small, who are speechless when asked by you, like a flat carrying pole that cannot speak.)", "Q: 'Why is it like this?' (Why is it like this?)", "The master said: 'What did you ask just now?' (What did you ask just now?)", "", "Ascending the Dharma hall to preach: 'If I were to sing of the essence of the teachings, I would have to close the doors of the Dharma hall. Therefore, it is said that if the Dharma is fully expressed, there will be no one who understands.'", "A monk asked: 'Not afraid of no one understanding, please master fully express the Dharma.'", "The master said: 'Do you understand the meaning of this?'", "", "Q: 'What is the meaning of the coming from the West?' (What is the true meaning of Bodhidharma's transmission of the Dharma from the West?)", "The master said: 'Xiangyan's (Xiangyan Zhixian) way is all sat down at once.' (Referring to the way realized by Zen Master Xiangyan Zhixian, all cut off at once.)", "", "Ascending the Dharma hall to preach: 'If it's always like today, the old barbarian (Bodhidharma) has hope.'", "Zen Master Baofu said: 'If it's always like today, the old barbarian is hopeless.'", "(Zen Master Xuanjue said: 'Saying it like that is meeting talk, and not meeting talk.')", "", "An Guo Tao newly received the title of master, and the master went to congratulate him. Tao came out to greet him.", "The master said: 'The master title has come?'", "Tao said: 'It has come.'", "The master said: 'What is the title?'", "Tao said: 'Mingzhen (明真, meaning 'Clear Truth').'", "The master then stretched out his hand and said: 'Where did it come from?'", "The master said: 'Almost missed asking.'", "", "Asked a monk: 'Where did you come from?'", "The monk said: 'From Gushan (鼓山, Drum Mountain).'", "The master said: 'Gushan has a phrase about not crossing the stone gate, if someone asks you, how would you answer?'", "The monk said: 'Last night I stayed at Bao Ci Temple (報慈寺).'", "The master said: 'A slap on the back. How about you?'", "The monk said: 'If the master strikes this blow, he will not receive the offerings of humans and gods in vain.'", "The master said: 'Almost let you go.'", "", "Q: 'The ancients said, 'When meeting, don't bring it up directly, but understand the meaning with a slight hint, what is it like sometimes?''", "The master said: 'Do you know if there is such a state?'", "(The monk then asked Zen Master Baofu, who said: 'Whose words are these?'", "The monk said: 'The words of Danxia (丹霞, Danxia Zichun).'", "Zen Master Baofu said: 'Go away, don't disturb my sleep.')", "", "The master entered the monks' hall, raised the petition and said: 'Seeing is not seeing, do you still see?'", "The monks were speechless.", "", "The master went to Luoshan (羅山, Luo Mountain), saw the prepared niche, and knocked on the niche with his staff, saying: 'Too much preparation.'", "Luoshan said: 'Clumsy arrangement.'", "The master said: 'Are you willing to enter it or not?'", "Luoshan said: 'Hum hum.' (A sound indicating affirmation.)", "", "Ascending the Dharma hall to preach, after the assembly had gathered, the master then dragged out a monk and said: 'The assembly should bow to this monk.'", "And said: 'What are the strengths of this monk, that he should be taught to be bowed to by the assembly?'" ] }
大眾禮拜。眾無對 問如何是文彩未生時事。師曰。汝先舉。我后舉。其僧但立而已。師曰。汝作么生舉。曰某甲截舌有分 保福遷化。僧問。保福。拋卻殼漏子。向甚麼處去也。師曰。且道。保福在那個殼漏子里。後唐明宗長興壬辰五月十七日歸寂。壽七十九。臘六十。王氏建塔。
漳州保福院從展禪師
福州陳氏子。年十五。禮雪峰為受業。游吳楚間。后歸執侍。峰一日忽召曰。還會么。師欲近前。峰以杖拄之。師當下知歸。嘗以古今方便。詢於長慶。一日慶謂。師曰。寧說阿羅漢有三毒。不可說如來有二種語。不道如來無語。祇是無二種語。師曰。作么生是如來語。祇曰。聾人爭得聞。師曰。情知和尚向第二頭道。慶曰。汝又作么生。師曰。喫茶去。(云居錫曰。甚麼處。是長慶向第二頭道處) 問長慶盤山道。光境俱亡。復是何物。洞山道。光境未亡。復是何物。師曰。據此二尊宿商量。猶未得剿絕。乃問長慶。如今作么生道得剿絕。慶良久。師曰。情知和尚向鬼窟里作活計。慶卻問。作么生。師曰。兩手扶犁水過膝 長慶問。見色便見心。還見船子么。師曰。見曰。船子且置。作么生是心。師卻指船子 雪峰上堂曰。諸上座。望州亭與汝相見了也。烏石嶺與汝相見了也。僧堂前與汝相見了也。
【現代漢語翻譯】 現代漢語譯本： 大眾禮拜。眾人無言以對。有僧人問：『如何是文彩（指語言文字）尚未產生時的本來面目？』從展禪師說：『你先提問，我后回答。』那僧人只是站在那裡。從展禪師說：『你打算如何提問？』僧人說：『我寧願截斷自己的舌頭。』 保福禪師圓寂。有僧人問：『保福禪師拋棄了這副軀殼，往哪裡去了？』從展禪師說：『你說說看，保福禪師在哪個軀殼裡？』後唐明宗長興壬辰年（公元932年）五月十七日圓寂，享年七十九歲，僧臘六十年。王氏為他建造了塔。
漳州保福院從展禪師
是福州陳氏之子。十五歲時，拜雪峰禪師為師。遊歷吳楚一帶，後來回來侍奉雪峰禪師。一天，雪峰禪師忽然叫他，說：『會么？（明白了嗎？）』從展禪師想要走近，雪峰禪師用禪杖拄住他。從展禪師當下明白。他曾經用古今的方便法門，向長慶禪師請教。一天，長慶禪師對他說：『寧可說阿羅漢（小乘佛教的最高果位）有三毒（貪嗔癡），也不可說如來（佛）有二種語言。不是說如來沒有語言，只是沒有二種語言。』從展禪師說：『什麼是如來的語言？』長慶禪師說：『聾子怎麼能聽見？』從展禪師說：『我知道和尚你是在第二義上說的。』長慶禪師說：『你又怎麼說？』從展禪師說：『喫茶去。』（云居錫禪師說：『哪裡是長慶禪師在第二義上說的地方？』）有僧人問長慶禪師盤山禪師所說的：『光境俱亡，復是何物？』洞山禪師說：『光境未亡，復是何物？』從展禪師說：『依我看，這兩位尊宿的商量，還沒有徹底。』於是問長慶禪師：『如今怎麼說才能徹底？』長慶禪師沉默良久。從展禪師說：『我知道和尚你在鬼窟里做活計。』長慶禪師反問：『怎麼說？』從展禪師說：『兩手扶犁水過膝。』長慶禪師問：『見色便見心，還見船子（指船子德誠禪師）嗎？』從展禪師說：『見。』長慶禪師說：『船子的事暫且放下，什麼是心？』從展禪師卻指著船子。 雪峰禪師上堂說法，說：『各位，望州亭與你們相見了，烏石嶺與你們相見了，僧堂前與你們相見了。』
【English Translation】 English version: A public gathering for worship. The assembly was speechless. A monk asked: 'What is the matter before the arising of literary embellishments (referring to language and words)?' The Zen master Congzhan said: 'You ask first, and I will answer later.' The monk just stood there. Zen master Congzhan said: 'How do you intend to ask?' The monk said: 'I would rather cut off my tongue.' Zen master Baofu passed away. A monk asked: 'Where did Baofu go after abandoning this shell (referring to the body)?' Zen master Congzhan said: 'Tell me, in which shell is Baofu?' He passed away on the seventeenth day of the fifth month of the RenChen year (932 AD) of the Later Tang Dynasty, at the age of seventy-nine, with sixty years of monastic life. The Wang family built a pagoda for him.
Zen Master Congzhan of Baofu Temple in Zhangzhou
He was a son of the Chen family in Fuzhou. At the age of fifteen, he took Xuefeng as his teacher. He traveled around Wu and Chu, and later returned to serve Xuefeng. One day, Xuefeng suddenly called him and said: 'Do you understand?' As Congzhan was about to approach, Xuefeng stopped him with his staff. Congzhan immediately understood. He once used the expedient methods of ancient and modern times to ask Zen master Changqing for instruction. One day, Zen master Changqing said to him: 'It is better to say that an Arhat (the highest attainment in Theravada Buddhism) has three poisons (greed, hatred, and delusion) than to say that a Tathagata (Buddha) has two kinds of speech. It is not that the Tathagata has no speech, but that he has no two kinds of speech.' Congzhan said: 'What is the speech of the Tathagata?' Changqing said: 'How can a deaf person hear it?' Congzhan said: 'I know that you, venerable monk, are speaking in the second sense.' Changqing said: 'How do you say it?' Congzhan said: 'Go drink tea.' (Zen master Yunju Xi said: 'Where is the place where Changqing spoke in the second sense?') A monk asked Changqing about what Zen master Panshan said: 'When light and environment are both extinguished, what is it?' Zen master Dongshan said: 'When light and environment are not yet extinguished, what is it?' Congzhan said: 'In my opinion, the discussion of these two venerable monks is not thorough enough.' So he asked Changqing: 'How can one speak thoroughly now?' Changqing remained silent for a long time. Congzhan said: 'I know that you, venerable monk, are making a living in a ghost cave.' Changqing asked back: 'How do you say that?' Congzhan said: 'Both hands hold the plow, and the water is over the knees.' Changqing asked: 'If you see form, you see mind, do you also see Boatman (referring to Zen Master Boatman Decheng)?' Congzhan said: 'I see.' Changqing said: 'Let's put aside the matter of the Boatman for now, what is mind?' Congzhan pointed to the Boatman. Zen master Xuefeng ascended the platform to preach, saying: 'Everyone, Wangzhou Pavilion has met you, Wushi Ridge has met you, and the front of the monks' hall has met you.'
師舉問鵝湖。僧堂前相見即且置。祇如望州亭烏石嶺。甚麼處相見。鵝湖驟步歸方丈。師低頭入僧堂 後梁真明戊寅。漳州刺史王公。創保福禪苑。迎師居之。開堂日。王公禮跪。三請躬自扶掖升座。師乃曰。須起個笑端作么。然雖如此。再三不容推免。諸仁者。還識么。若識得。便與古佛齊肩。時有僧。出方禮拜。師曰。晴幹不肯去。直待雨淋頭。問郡守崇建精舍。大闡真風。便請和尚舉揚宗教。師曰。還會么。曰恁么則群生有賴也。師曰。莫涂污人好。又僧出禮拜。師曰。大德好與莫覆卻船子。僧問。泯默之時。將何為則。師曰。落在甚麼處。曰不會。師曰。瞌睡漢。出去 上堂。此事如擊石火。似閃電光。構得構不得。未免喪身失命。僧問。未審。構得底人。還免喪身失命也無。師曰。適來且置。阇黎還構得么。曰若構不得。未免大眾怪笑。師曰。作家作家。曰是甚麼心行。師曰。一杓屎攔面。潑也不知臭。師見僧。以杖打露柱。又扛其僧頭。僧作忍痛聲。師曰。那個為甚麼不痛。僧無對 問摩騰入漢。一藏分明。達磨西來。將何指示。師曰。上座行腳事作么生。曰不會。師曰。不會會取。莫傍家取人處分。若是久在叢林。粗委些子遠近。可以隨處任真。其有初心後學。未知次序。山僧所以不惜口業向汝道。塵
【現代漢語翻譯】 現代漢語譯本： 保福和尚（生卒年不詳）舉例問鵝湖禪師（生卒年不詳）：『在僧堂前相見暫且不論，就像望州亭和烏石嶺，在什麼地方相見？』鵝湖禪師隨即快步返回方丈室。保福和尚低頭走入僧堂。 後梁真明元年戊寅（918年），漳州刺史王公建立保福禪苑，迎請保福和尚居住。開堂之日，王公行跪拜大禮，三次親自攙扶保福和尚升座。保福和尚說：『須要製造一個笑料嗎？』雖然如此，再三推辭不得。各位仁者，還認識嗎？如果認識，便與古佛齊肩。』當時有一位僧人，出來作揖禮拜。保福和尚說：『晴天干燥不肯離去，非要等到雨淋濕頭。』 （有僧）問：『郡守崇建精舍，大力弘揚真風，請和尚您宣揚宗教。』保福和尚說：『會嗎？』（僧）說：『這樣的話，眾生就有依靠了。』保福和尚說：『不要玷污人。』又有一位僧人出來禮拜。保福和尚說：『大德最好不要把船子翻了。』 （有僧）問：『在泯默不語的時候，將什麼作為準則？』保福和尚說：『落在什麼地方？』（僧）說：『不會。』保福和尚說：『瞌睡漢，出去！』 上堂時，保福和尚說：『這件事就像擊打石頭產生的火花，像閃電的光芒一樣。構得成構不成，都免不了喪身失命。』（有僧）問：『請問，構得成的人，還能免於喪身失命嗎？』保福和尚說：『剛才的暫且放下，你構得成嗎？』（僧）說：『如果構不成，免不了被大眾怪笑。』保福和尚說：『作家，作家。』（僧）說：『是什麼心行？』保福和尚說：『一勺屎攔面潑來，也不知道臭。』 保福和尚看見一個僧人用杖打露柱，又用杖扛那僧人的頭，僧人發出忍痛的聲音。保福和尚說：『那個為什麼不痛？』僧人無言以對。 （有僧）問：『摩騰（Kāśyapa Mātanga，迦葉摩騰）入漢（東漢），一藏（Tripiṭaka，三藏）分明。達磨（Bodhidharma，菩提達摩）西來，將指示什麼？』保福和尚說：『上座行腳的事情做得怎麼樣？』（僧）說：『不會。』保福和尚說：『不會就去學，不要依靠別人來作判斷。如果是在叢林中待久了，大致瞭解一些遠近，就可以隨處任真。那些剛入門的後學，不知道次序，所以我才不惜口業對你們說，塵…』
【English Translation】 English version: Baofu (dates unknown) asked Zen Master Ehu (dates unknown): 'Setting aside the meeting in front of the monks' hall, where do we meet at Wangzhou Pavilion and Wushi Ridge?' Zen Master Ehu immediately returned to his abbot's room. Baofu lowered his head and entered the monks' hall. In the first year of Zhenming, Wuyin (918 AD) of the Later Liang Dynasty, Wang Gong, the prefect of Zhangzhou, founded Baofu Zen Monastery and invited Baofu to reside there. On the opening day, Wang Gong knelt and bowed, personally helping Baofu ascend the seat three times. Baofu said: 'Must we create a joke?' Even so, he could not refuse after repeated requests. Do you all recognize this? If you do, you are on par with the ancient Buddhas.' At that time, a monk came forward to bow. Baofu said: 'He refuses to leave when it's sunny and dry, waiting until his head is soaked in rain.' (A monk) asked: 'The prefect Chong built a monastery, greatly promoting the true Dharma. Please, Master, expound on the teachings.' Baofu said: 'Do you understand?' (The monk) said: 'In that case, sentient beings will have something to rely on.' Baofu said: 'Don't defile people.' Another monk came forward to bow. Baofu said: 'Great Virtue, it's best not to overturn the boat.' (A monk) asked: 'When in silence, what should be taken as the standard?' Baofu said: 'Where does it fall?' (The monk) said: 'I don't understand.' Baofu said: 'Sleepyhead, get out!' During the Dharma talk, Baofu said: 'This matter is like a spark struck from a stone, like a flash of lightning. Whether you can construct it or not, you cannot avoid losing your life.' (A monk) asked: 'May I ask, can those who can construct it avoid losing their lives?' Baofu said: 'Let's put aside what we just said. Can you construct it?' (The monk) said: 'If I can't construct it, I will inevitably be laughed at by the crowd.' Baofu said: 'Author, author.' (The monk) said: 'What kind of mental activity is this?' Baofu said: 'A spoonful of excrement is splashed in your face, and you don't even know it stinks.' Baofu saw a monk hitting a pillar with a staff, and then carrying the monk's head with the staff. The monk made a sound of pain. Baofu said: 'Why doesn't that one hurt?' The monk had no answer. (A monk) asked: 'When Kāśyapa Mātanga entered Han (Eastern Han Dynasty), the Tripiṭaka was clear. When Bodhidharma came from the West, what would he indicate?' Baofu said: 'How is your pilgrimage going, Venerable?' (The monk) said: 'I don't understand.' Baofu said: 'If you don't understand, go learn. Don't rely on others to make judgments for you. If you have been in the monastery for a long time, and roughly understand some distances, you can be true to yourself everywhere. Those who are new to learning and do not know the order, that is why I do not hesitate to speak to you, dust...'
劫來事。祇在如今。還會么。然佛法付囑國王大臣。郡守。昔同佛會。今方如是。若是福祿榮貴。則且不論。祇如當時。受佛付囑底事。還記得么。若識得。便與千聖齊肩。儻未識得。直須諦信此事。不從人得。自己亦非。言多去道轉遠。直道言語道斷。心行處滅。猶未是在。久立珍重 上堂。有人從佛殿後過見。是張三李四。從佛殿前過。為甚麼不見。且道。佛法利害在甚麼處。僧曰。為有一分粗境。所以不見。師乃叱之。自代曰。若是佛殿即不見。曰不是佛殿。還可見否。師曰。不是佛殿。見個甚麼 問十二時中如何據驗。師曰。卻好據驗。曰學人為甚麼不見。師曰不可更捏日去也 問主伴重重。極十方而齊唱。如何是極十方而齊唱。師曰。汝何不教別人問 問因言辯意時如何。師曰。因甚麼言。僧低頭良久。師曰掣電之機。徒勞佇思 師因僧侍立。問曰。汝得恁么粗心。僧曰。甚麼處。是某甲粗心處。師拈一塊土度與。僧曰。拋向門前著。僧拋了卻來曰。甚麼處是某甲粗心處。師曰。我見筑著磕著。所以道汝粗心 師問羅山。僧問巖頭。浩浩塵中如何辨主。頭曰。銅沙鑼里滿盛油。意作么生。山召師。師應諾。山曰。獼猴入道場。山卻問明招。忽有人問。你又作么生。招曰。箭穿紅日影 師問羅山。巖頭道。與
【現代漢語翻譯】 現代漢語譯本 劫來事（久遠以來的事情），只在如今。還會么？然而佛法付囑國王大臣、郡守，昔日一同參與佛會，如今也是如此。若是福祿榮貴，暫且不論。只如當時，接受佛付囑的事情，還記得么？若能識得，便與千聖齊肩。倘若未識得，務必深信此事，不從他人處得來，自己也不是。言語越多，離道越遠。直到言語道斷，心行處滅，仍然未是究竟。久立，珍重！ 上堂。有人從佛殿後經過，見是張三李四。從佛殿前經過，為什麼不見？且道，佛法利害在什麼地方？僧人說：『因為有一分粗境，所以不見。』師父於是呵斥他，自代回答說：『若是佛殿即不見。』（僧人）曰：『不是佛殿，還可見否？』師父說：『不是佛殿，見個什麼？』 問：『十二時中如何據驗？』師父說：『卻好據驗。』（僧人）曰：『學人為什麼不見？』師父說：『不可更捏日去也（不可以再捏造一個太陽）。』 問：『主伴重重，極十方而齊唱，如何是極十方而齊唱？』師父說：『你何不教別人問？』 問：『因言辯意時如何？』師父說：『因什麼言？』僧人低頭良久。師父說：『掣電之機，徒勞佇思（閃電般的機會，徒勞地思索）。』 師父因僧人侍立，問道：『你得恁么粗心（你如此粗心大意）？』僧人說：『什麼處，是某甲粗心處（什麼地方，是我的粗心之處）？』師父拈一塊土遞給他。僧人說：『拋向門前著（拋向門前去）。』僧人拋了卻回來曰：『什麼處是某甲粗心處？』師父說：『我見筑著磕著，所以道汝粗心（我看見你扔的時候磕磕碰碰的，所以說你粗心）。』 師父問羅山：『僧人問巖頭，浩浩塵中如何辨主？』巖頭說：『銅沙鑼里滿盛油。意作么生（銅沙鑼里盛滿油，意圖是什麼）？』羅山召師父，師父應諾。羅山說：『獼猴入道場。』羅山卻問明招：『忽有人問，你又作么生（你又怎麼做）？』明招說：『箭穿紅日影。』 師父問羅山：『巖頭道，與（巖頭說，給）』
【English Translation】 English version The matter of kalpas (aeons) past is right here, right now. Do you understand? Furthermore, the Buddha Dharma is entrusted to kings, ministers, and governors, who in the past attended the Buddha's assembly, and so it is today. As for blessings, emoluments, glory, and nobility, let us leave them aside for now. Just consider that matter of receiving the Buddha's entrustment back then. Do you still remember it? If you recognize it, then you are on par with the thousand sages. If you do not recognize it, you must deeply believe in this matter. It cannot be obtained from others, nor is it oneself. The more words, the further one strays from the Way. Even when words are cut off and the activity of the mind ceases, it is still not the ultimate. Standing for a long time, take care! Ascending the hall. Someone passing behind the Buddha hall sees Zhang San (a common name) and Li Si (another common name). Passing in front of the Buddha hall, why do they not see? Tell me, where does the benefit and harm of the Buddha Dharma lie? A monk said, 'Because there is a portion of coarse realm, therefore they do not see.' The master then scolded him and answered on his behalf, 'If it is the Buddha hall, then they do not see.' (The monk) said, 'If it is not the Buddha hall, can they see?' The master said, 'If it is not the Buddha hall, what do they see?' Question: 'How to verify within the twelve periods of the day?' The master said, 'It is good to verify.' (The monk) said, 'Why do students not see?' The master said, 'You cannot create another sun.' Question: 'The host and guest are layered upon layered, singing in unison to the utmost of the ten directions. What is singing in unison to the utmost of the ten directions?' The master said, 'Why don't you have someone else ask?' Question: 'What about when explaining the meaning through words?' The master said, 'Because of what words?' The monk lowered his head for a long time. The master said, 'The opportunity of a lightning flash, it is futile to ponder.' The master, because a monk was standing in attendance, asked, 'How can you be so careless?' The monk said, 'Where is my carelessness?' The master picked up a clod of earth and handed it to him. The monk said, 'Throw it in front of the door.' The monk threw it and then came back and said, 'Where is my carelessness?' The master said, 'I saw it bumping and hitting, therefore I say you are careless.' The master asked Luo Shan: 'A monk asked Yan Tou, how to distinguish the master in the vast dust?' Yan Tou said, 'A copper sand gong filled with oil. What is the intention?' Luo Shan called the master, and the master answered. Luo Shan said, 'A monkey enters the Dharma hall.' Luo Shan then asked Ming Zhao: 'If someone suddenly asks, what do you do?' Ming Zhao said, 'An arrow pierces the shadow of the red sun.' The master asked Luo Shan: 'Yan Tou said, give.'
么與么。不與么不與么。意作么生。山召師。師應諾。山曰。雙明亦雙暗。師禮謝。三日後。卻問。前日蒙和尚垂慈。祇為看不破。山曰。盡情向汝道了也。師曰。和尚是把火行。山曰。若與么。據汝疑處問將來。師曰。如何是雙明亦雙暗。山曰。同生亦同死。師又禮謝而退。別有僧問師。同生亦同死時如何。師曰。彼此合取狗口。曰和尚收取口吃飯。其僧卻問羅山。同生亦同死時如何。山曰。如牛無角。曰同生不同死時如何。山曰。如虎戴角 師見僧吃飯。乃拓缽曰。家常。僧曰。和尚是甚麼心行 有尼到參。師問。阿誰。侍者報曰。覺師姑。師曰。既是覺師姑。用來作么。尼曰。仁義道中。即不無師。別云。和尚是甚麼心行 師聞長生卓庵。乃往相訪。茶話次。生曰。會有僧問祖師西來意。某甲舉拂子示之。不知得不得。師曰。某甲爭敢道得不得。有個問。有人讚嘆此事。如虎戴角。有人輕毀此事。分文不直。一等是恁么事。因甚麼毀贊不同。生曰。適來出自偶爾。(老宿曰。毀又爭得。又老宿曰。惜取眉毛好。太原孚曰。若無智眼。難辨得失) 師問僧。殿里底是甚麼。曰和尚定當看。師曰。釋迦佛。曰和尚莫謾人好。師曰。卻是汝謾我。 閩帥。遣使送朱記到。師上堂。提起印曰。去即印住。住即印破。僧曰
【現代漢語翻譯】 現代漢語譯本： 『么』是什麼？『不么』是什麼？『不與么』又是什麼？這是什麼意思？ 羅山（山名）喚師父。師父應答。羅山說：『雙明也是雙暗。』師父禮拜感謝。三天後，師父又問：『前日承蒙和尚慈悲開示，只是弟子仍然看不破。』羅山說：『已經完全向你說了。』師父說：『和尚您是帶著火行走啊。』羅山說：『如果是這樣，就把你疑惑的地方問出來。』師父問：『如何是雙明也是雙暗？』羅山說：『同生也是同死。』師父再次禮拜感謝後退下。 另有僧人問師父：『同生也是同死時如何？』師父說：『彼此合上狗嘴。』僧人說：『和尚您收起嘴來吃飯吧。』 那僧人又問羅山：『同生也是同死時如何？』羅山說：『如牛無角。』僧人問：『同生不同死時如何？』羅山說：『如虎戴角。』 師父看見僧人吃飯，於是拿起缽說：『家常便飯。』僧人說：『和尚您是什麼心行？』 有尼姑來參拜。師父問：『是誰？』侍者回答說：『是覺師姑。』師父說：『既然是覺師姑，來這裡做什麼？』尼姑說：『在仁義的道路中，不能沒有老師。』（另有說法：『和尚您是什麼心行？』） 師父聽說長生在卓庵，於是前去拜訪。喝茶聊天時，長生說：『曾經有僧人問什麼是祖師西來意（禪宗用語，指達摩祖師從印度來到中國的目的），我舉起拂塵給他看，不知道這樣對不對。』師父說：『我怎麼敢說對不對呢？』 有人問：『有人讚嘆這件事，如虎添翼；有人輕視這件事，一文不值。同樣是這件事，為什麼讚揚和詆譭不同呢？』長生說：『剛才只是偶然說起。』（老宿說：『詆譭又有什麼關係？』又老宿說：『珍惜眉毛就好。』太原孚說：『如果沒有智慧的眼睛，很難分辨得失。』） 師父問僧人：『殿里的是什麼？』僧人說：『和尚您一定看得到。』師父說：『是釋迦佛。』僧人說：『和尚您不要騙人。』師父說：『是你在騙我。』 閩帥（古代地方軍閥）派使者送來朱印。師父上堂，拿起印說：『去就印住，住就印破。』僧人說：
【English Translation】 English version: What is 'me'? What is 'not me'? What is 'not with me, not with me'? What does it mean? Mount Luo (name of a mountain) called the master. The master responded. Mount Luo said, 'Double brightness is also double darkness.' The master bowed in gratitude. Three days later, the master asked again, 'The other day, I received the abbot's compassionate instruction, but I still cannot see through it.' Mount Luo said, 'I have already told you everything.' The master said, 'Abbot, you are walking with fire.' Mount Luo said, 'If that's the case, ask about the places where you have doubts.' The master asked, 'What is double brightness also double darkness?' Mount Luo said, 'Same birth is also same death.' The master bowed in gratitude again and withdrew. Another monk asked the master, 'What is it like when same birth is also same death?' The master said, 'Close each other's dog mouths.' The monk said, 'Abbot, you should close your mouth and eat.' That monk then asked Luo Shan, 'What is it like when same birth is also same death?' Luo Shan said, 'Like a cow without horns.' The monk asked, 'What is it like when same birth is not same death?' Luo Shan said, 'Like a tiger wearing horns.' The master saw a monk eating, so he picked up his bowl and said, 'Home-style meal.' The monk said, 'What is the abbot's state of mind?' A nun came to visit. The master asked, 'Who is it?' The attendant replied, 'It is Nun Jue.' The master said, 'Since it is Nun Jue, what is she doing here?' The nun said, 'In the path of benevolence and righteousness, one cannot be without a teacher.' (Another saying: 'What is the abbot's state of mind?') The master heard that Changsheng was at Zhuo'an, so he went to visit. While drinking tea and chatting, Changsheng said, 'There was a monk who asked what the Patriarch's intention in coming from the West (a Zen term referring to Bodhidharma's purpose in coming to China) was. I raised my whisk to show him, but I don't know if that was right.' The master said, 'How dare I say whether it was right or wrong?' Someone asked, 'Some people praise this matter, like a tiger with wings; some people despise this matter, not worth a penny. It's the same matter, why are praise and criticism different?' Changsheng said, 'I just mentioned it casually.' (An old monk said, 'What does criticism matter?' Another old monk said, 'Cherish your eyebrows.' Taiyuan Fu said, 'Without wise eyes, it is difficult to distinguish gain from loss.') The master asked a monk, 'What is in the hall?' The monk said, 'Abbot, you must see it.' The master said, 'It is Shakyamuni Buddha.' The monk said, 'Abbot, don't deceive people.' The master said, 'You are deceiving me.' The Military Commissioner of Min (ancient regional warlord) sent an envoy to deliver a vermilion seal. The master ascended the hall, picked up the seal, and said, 'Going, the seal stays; staying, the seal breaks.' The monk said:
不去不住。用印奚為。師便打。僧曰。恁么則鬼窟里。全因今日也。師持印歸方丈 問僧。甚處來。曰江西。師曰。學得底那。曰拈不出。師曰。作么生。僧無對 師舉洞山真贊。云徒觀紙與墨。不是山中人。僧問。如何是山中人。師曰。汝試邈掠看。曰若不黠兒。幾成邈掠。師曰。汝是黠兒。曰和尚是甚麼心行。師曰。來言不豐 僧數錢次。師乃展手曰。乞我一錢。曰和尚因何到恁么地。師曰。我到恁么地。曰若到恁么地。將取一文去。師曰。汝因甚到恁么地 問僧。甚處來。曰觀音。師曰還見觀音么。曰見。師曰。左邊見右邊見。曰見時不歷左右 問如何是入火不燒。入水不溺。師曰。若是水火。即被燒溺 師問飯頭。鑊闊多少。曰。和尚試量看。師以手作量勢。曰和尚莫謾某甲。師曰。卻是汝謾我 問欲達無生路。應須識本源。如何是本源。師良久。卻問侍者。這僧問甚麼。其僧再舉。師乃喝出曰。我不患聾 問學人近入叢林。乞師全示入路。師曰。若教全示。我卻禮拜汝 師問僧。汝作甚麼業來。得恁么長大。曰和尚短多少。師卻蹲身作短勢。僧曰。和尚莫謾人好。師曰。卻是汝謾我 師令侍者屈隆壽長老。曰但獨自來。莫將侍者來。壽曰。不許將來。爭解離得。師曰。太煞恩愛。壽無對。師代曰。更謝和尚
上足傳示 閩帥。嘗奏命服。一日示微疾。僧入丈室問訊。師曰。吾與汝相識年深。有何方術相救。曰方術甚有。聞說和尚不解忌口。又謂眾曰。吾旬日來。氣力困劣。別無他。祇是時至也。僧問。時既至矣。師去即是。住即是。師曰。道道。曰恁么則某甲不敢造次。師曰。失錢遭罪。言訖而寂。當後唐明宗天成戊子三月二十二日也。
福州鼓山神晏興聖國師
大梁李氏子。幼惡葷膻。樂聞鐘梵。年十二時。有白氣數道。騰于所居屋壁。師題壁曰。白道從茲速改張。休來顯現作妖祥。定祛邪行歸真見。必得超凡入聖鄉。題罷。氣即隨滅。年甫志學。遘疾甚。亟夢神人與藥。覺而頓愈。明年又夢梵僧告曰。出家時至矣。遂依衛州白鹿規披削。嵩岳受具。謂同學曰。古德曰。白四羯磨后。全體戒定慧。豈準繩而可拘也。於是杖錫。遍扣禪關。而但記語言。存乎知解。及造雪嶺。朗然符契。一日參雪峰。峰知其緣熟。忽起搊住曰。是甚麼。師釋然了悟。亦忘其了心。唯舉手搖曳而已。峰曰。子作道理耶。師曰。何道理之有。峰審其懸解。撫而印之。后閩帥。常詢法要。創鼓山請舉揚宗旨 上堂。良久曰。南泉在日。亦有人舉要。且不識南泉。即今莫有識南泉者么。試出來。對眾驗看。時有僧出禮拜。才起。師曰
【現代漢語翻譯】 現代漢語譯本 上足傳示，閩帥（古代地方軍閥）。曾上奏朝廷請求賜予官服。一日，略感不適。僧人進入方丈室問候。師父說：『我與你相識多年，有什麼方法可以相救？』僧人說：『方法很多，聽說和尚您不忌口。』師父又對眾人說：『我近十日來，氣力睏乏衰弱，沒有其他原因，只是時候到了。』僧人問：『既然時候已到，師父是選擇離去還是留下？』師父說：『道道（說得對，說得對）。』僧人說：『既然如此，那麼我不敢輕舉妄動。』師父說：『失錢遭罪（比喻因小失大）。』說完就圓寂了。時間是後唐明宗天成戊子年（928年）三月二十二日。
福州鼓山神晏興聖國師
是大梁李氏之子。從小厭惡葷腥，喜歡聽聞鐘聲梵音。十二歲時，有數道白氣，出現在他居住的屋壁上。國師在墻壁上題詩說：『白道從茲速改張，休來顯現作妖祥。定祛邪行歸真見，必得超凡入聖鄉。』題完，白氣隨即消失。十五歲時，身患重病，夢見神人給予藥物，醒來后立刻痊癒。第二年又夢見梵僧告訴他說：『出家的時機到了。』於是依從衛州白鹿寺的規矩剃度出家，在嵩山接受具足戒。他對同學說：『古德說，白四羯磨（受戒儀式）后，全體都是戒定慧，怎麼能用準繩來拘束呢？』於是拄著錫杖，遍訪禪宗道場，但只是記住語言，停留在知解層面。直到來到雪嶺，才豁然開悟。一日參拜雪峰禪師，雪峰禪師知道他機緣成熟，忽然起身抓住他說：『這是什麼？』國師釋然了悟，也忘記了開悟的心，只是舉手搖動而已。雪峰禪師說：『你是在講道理嗎？』國師說：『有什麼道理可講？』雪峰禪師審視他已經徹底領悟，撫摸著他並給予印證。後來閩帥（古代地方軍閥）經常詢問佛法要義，在鼓山寺建立道場，請國師弘揚佛法宗旨。上堂說法，沉默良久后說：『南泉禪師在世時，也有人提問佛法要義，卻不認識南泉禪師。現在有沒有認識南泉禪師的人？試著出來，當著大家的面驗證一下。』當時有個僧人出來禮拜，剛起身，國師說：
【English Translation】 English version Superior Zu Chuan showed, the Military Commissioner of Min (ancient local warlord). He once petitioned the court for official robes. One day, he showed a slight illness. A monk entered his room to inquire. The master said, 'I have known you for many years, what methods can save me?' The monk said, 'There are many methods, I heard that you, the monk, do not abstain from food.' The master then said to the crowd, 'For the past ten days, my strength has been weak, there is no other reason, it is just that the time has come.' The monk asked, 'Since the time has come, is the master choosing to leave or stay?' The master said, 'Dao, dao (right, right).' The monk said, 'Since that is the case, then I dare not act rashly.' The master said, 'Losing money invites trouble (a metaphor for losing big because of small things).' After saying that, he passed away peacefully. The time was the twenty-second day of the third month of the Wuzi year of the Tiancheng reign of Emperor Mingzong of the Later Tang Dynasty (928 AD).
National Teacher Xing Sheng of Shen Yan at Gushan Temple in Fuzhou
Was the son of the Li family of Daliang. From a young age, he disliked meat and enjoyed hearing the sounds of bells and chanting. At the age of twelve, several streams of white air appeared on the walls of his residence. The National Teacher wrote a poem on the wall, saying, 'The white path should quickly change from now on, stop appearing and acting as an ominous sign. Surely dispel evil deeds and return to true vision, surely attain transcendence and enter the realm of sainthood.' After writing, the white air disappeared immediately. At the age of fifteen, he fell seriously ill and dreamed of a divine person giving him medicine, and he recovered immediately upon waking. The following year, he dreamed again of a Buddhist monk telling him, 'The time to leave home has come.' So he followed the rules of Bailu Temple in Weizhou to shave his head and become a monk, and received the full precepts at Mount Song. He said to his fellow students, 'The ancient virtuous ones said that after the white four karmas (ordination ceremony), the whole body is precepts, concentration, and wisdom, how can it be restricted by a plumb line?' So he carried his staff and visited Zen monasteries everywhere, but only remembered the words and remained at the level of intellectual understanding. It was not until he came to Snow Ridge that he suddenly had a clear understanding. One day, he visited Zen Master Xuefeng, who knew that his opportunity had matured, and suddenly got up and grabbed him, saying, 'What is this?' The National Teacher was relieved and enlightened, and also forgot the enlightened mind, only raising his hand and shaking it. Zen Master Xuefeng said, 'Are you talking about principles?' The National Teacher said, 'What principles are there to talk about?' Zen Master Xuefeng examined him and found that he had completely understood, and stroked him and gave him his seal of approval. Later, the Military Commissioner of Min (ancient local warlord) often asked about the essentials of the Dharma, and created a monastery at Gushan Temple, inviting the National Teacher to promote the principles of the Dharma. Ascending the hall to preach, after a long silence, he said, 'When Zen Master Nanquan was alive, there were also people who asked about the essentials of the Dharma, but they did not recognize Zen Master Nanquan. Now, is there anyone who recognizes Zen Master Nanquan? Try to come out and verify it in front of everyone.' At that time, a monk came out to bow, and just as he got up, the National Teacher said:
。作么生。僧近前曰。咨和尚。師曰。不才請退。乃曰。經有經師。論有論師。律有律師。有函有號。有部有帙。各有人傳持。且佛法是建立教。禪道乃止啼之說。他諸聖出興。蓋為人心不等。巧開方便。遂有多門。受疾不同。處方還異。在有破有。居空叱空。二患既除。中道須遣。鼓山所以道。句不當機。言非展事承言者喪。滯句者迷。不唱言前。寧談句后。直至釋迦掩室。凈名杜口。大士梁時童子。當日一問二問三問。盡有人了也。諸仁者。合作么生。時有僧出禮拜。師曰。高聲問。曰學人咨和尚。師喝曰。出去。曰己事未明。以何為驗。師抗聲曰。似未聞那。其僧再問。師曰。一點隨流食咸不重 問如何是包盡乾坤底句。師曰。近前來。僧近前。師曰。鈍置殺人。曰如何紹得。師曰。犴𤞞無風。徒勞展掌。曰如何即是。師曰。錯曰。學人便承當時如何。師曰。汝作么生承當 問如何是學人正立處。師曰。不從諸聖行 問千山萬山那個是正山。師曰。用正山作么 師與招慶相遇次。慶曰。家常。師曰。太無厭生。慶曰。且款款。師卻曰。家常。慶曰。今日未有火。師曰。太鄙吝生。慶曰。穩便將取去 上堂垂語曰。鼓山門下。不得咳𠻳。時有僧咳𠻳一聲。師曰。作甚麼。曰傷風。師曰。傷風即得 問如何是宗門中
事。師乃側掌曰。吽吽 問如何是向上關棙子。師便打 問如何是鼓山正主。師曰。瞎作么 師問保福。古人道。非不非。是不是。意作么生。福拈起茶盞。師曰。莫是非好。 問如何是真實人體。師曰。即今是甚麼體。曰究竟如何。師曰。爭得到恁么地 問如何是佛法大意。師曰。金烏一點萬里無雲 上堂。欲知此事。如一口劍。僧問。學人是死屍。如何是劍。師曰。拽出這死屍著。僧應諾。便歸僧堂。結束而去。師至晚聞得。乃曰。好與拄杖(東禪齊曰。這僧若不肯。鼓山有甚過。若肯。何得便發去。又曰。鼓山拄杖。賞伊罰伊。具眼底試商量看。) 問僧。鼓山有不跨石門句。汝作么生道。僧曰。請師便打 問如何是古人省心力處。師曰。汝何費力 問言滿天下無口過。如何是無口過。師曰。有甚麼過 問如何是教外別傳底事。師曰。喫茶去 師與閩帥。瞻仰佛像。帥問。是甚麼佛。師曰。請大王鑑。師曰。鑒即不是佛。師曰。是甚麼。師無對。(長慶代曰。久承大師在眾何得造次) 問從上宗乘如何舉唱。師以拂子驀口打 問如何是省要處。師曰。汝還恥么 示眾。今為諸仁者刺頭入他諸聖化門裡。抖擻不出。所以向諸人道。教排不到。祖不西來。三世諸佛不能唱。十二分教。載不起。凡聖攝不得。古今傳不
【現代漢語翻譯】 事。師乃側掌曰。吽吽 (ōng hōng，佛教咒語) 問：『如何是向上關棙子？』師便打。問：『如何是鼓山正主？』師曰：『瞎作么？』師問保福：『古人道：非不非，是不是，意作么生？』福拈起茶盞。師曰：『莫是非好。』 問：『如何是真實人體？』師曰：『即今是什麼體？』曰：『究竟如何？』師曰：『爭得到恁么地？』問：『如何是佛法大意？』師曰：『金烏一點萬里無雲。』 上堂。欲知此事，如一口劍。僧問：『學人是死屍，如何是劍？』師曰：『拽出這死屍著。』僧應諾，便歸僧堂，結束而去。師至晚聞得，乃曰：『好與拄杖。』(東禪齊曰：『這僧若不肯，鼓山有甚過？若肯，何得便發去？』又曰：『鼓山拄杖，賞伊罰伊，具眼底試商量看。』) 問僧：『鼓山有不跨石門句，汝作么生道？』僧曰：『請師便打。』問：『如何是古人省心力處？』師曰：『汝何費力？』問：『言滿天下無口過，如何是無口過？』師曰：『有什麼過？』問：『如何是教外別傳底事？』師曰：『喫茶去。』 師與閩帥瞻仰佛像，帥問：『是什麼佛？』師曰：『請大王鑑。』師曰：『鑒即不是佛。』師曰：『是什麼？』師無對。(長慶代曰：『久承大師在眾何得造次。』) 問：『從上宗乘如何舉唱？』師以拂子驀口打。問：『如何是省要處？』師曰：『汝還恥么？』 示眾。今為諸仁者刺頭入他諸聖化門裡，抖擻不出。所以向諸人道：教排不到，祖不西來，三世諸佛不能唱，十二分教載不起，凡聖攝不得，古今傳不。
【English Translation】 The master then placed his palm sideways and said, 'Hum Hum (mantra in Buddhism).' Someone asked, 'What is the upward latch?' The master then struck. Someone asked, 'What is the true master of Gushan (Mount Gu)?' The master said, 'What are you blindly doing?' The master asked Baofu, 'The ancients said, 'It is not not, is it not?' What is the meaning?' Baofu picked up a teacup. The master said, 'It's better not to argue about right and wrong.' Someone asked, 'What is the true human body?' The master said, 'What body is it right now?' The person said, 'What is the ultimate?' The master said, 'How can you get to such a place?' Someone asked, 'What is the great meaning of the Buddha Dharma?' The master said, 'A golden crow, a single point, ten thousand miles without clouds.' The master ascended the hall. 'To know this matter is like a sword.' A monk asked, 'This student is a corpse, what is the sword?' The master said, 'Drag out this corpse.' The monk agreed, then returned to the monks' hall, packed up, and left. The master heard of this in the evening and said, 'It would be good to give him a staff.' (Dongchan Qi said, 'If this monk does not agree, what fault is there with Gushan? If he agrees, why did he leave immediately?' He also said, 'Gushan's staff, reward him or punish him, those with eyes should try to discuss it.') Someone asked a monk, 'Gushan has a saying that does not cross the stone gate, how do you say it?' The monk said, 'Please, master, strike me.' Someone asked, 'What is the place where the ancients saved effort?' The master said, 'Why do you waste effort?' Someone asked, 'Words fill the world without verbal faults, what is without verbal faults?' The master said, 'What faults are there?' Someone asked, 'What is the matter transmitted separately outside the teachings?' The master said, 'Go drink tea.' The master and the Min (Fujian) governor admired the Buddha statue. The governor asked, 'What Buddha is this?' The master said, 'Please, Your Majesty, discern.' The master said, 'To discern is not the Buddha.' The master said, 'What is it?' The master had no answer. (Changqing said on behalf of the master, 'I have long heard that the master is in the assembly, why is he so rash?') Someone asked, 'How is the ancestral vehicle from above proclaimed?' The master struck the person's mouth with a whisk. Someone asked, 'What is the essential place to save effort?' The master said, 'Are you still ashamed?' The master addressed the assembly. 'Now, for all of you, you pierce your heads into the transformation gate of all the sages, but you cannot shake it off. Therefore, I say to you all, teachings cannot arrange it, the patriarch did not come from the West, the Buddhas of the three worlds cannot sing it, the twelve divisions of teachings cannot carry it, the mundane and the sacred cannot encompass it, and it cannot be transmitted from ancient times to the present.'
得。忽爾是個漢。未通個訊息。向他恁么道。被他驀口摑。還怪得他么。雖然如此。也不得亂摑。鼓山尋常道。更有一人不跨石門。須有不跨石門句。作么生是不跨石門句。鼓山自住。三十餘年。五湖四海來者。向高山頂上。看山玩水。未見一人快利通得個訊息。如今還有人通得也未。若通得亦不昧。諸兄弟。若無不如散去。珍重 師有偈曰。直下猶難會。尋言轉便賒。若論佛與祖。特地隔天涯。師舉問僧。汝作么生會。僧無語。乃謂侍者曰。某甲不會。請代一轉語。者曰。和尚與么道。猶隔天涯在。僧舉似師。師喚侍者問。汝為這僧代語。是否。者曰。是師便打趁出院。
杭州龍華寺靈照真覺禪師
高麗人也。萍游閩越。升雪峰之堂。冥符元旨。居唯一衲服勤眾務。閩中謂之照布衲。一夕指半月。問溥上座曰。那一片甚麼處去也。溥曰。莫妄想。師曰。失卻一片也。眾雖嘆美。而恬澹自持。初住婺州齊雲山 上堂。良久忽舒手。顧眾曰。乞取些子。乞取些子。又曰。一人傳虛。萬人傳實。僧問。草童能歌舞。未審。今時還有無。師下座作舞曰。沙彌會么。曰不會。師曰。山僧蹋曲子也不會 次遷越州鏡清。上堂。今日盡令去也。時有僧出曰。請師盡令。師乃曰。吽吽 問如何是學人本分事。師曰。鏡清
【現代漢語翻譯】 現代漢語譯本： 得（好）。忽爾是個漢（突然出現一個人）。未通個訊息（不明白事情的真相）。向他恁么道（這樣對他說話）。被他驀口摑（被他突然打了一巴掌）。還怪得他么（還能怪他嗎）？雖然如此（即使這樣），也不得亂摑（也不能隨便打人）。鼓山尋常道（鼓山（地名）經常說），更有一人不跨石門（還有一個人不跨越石門（寺廟的門）），須有不跨石門句（必須有不跨石門這句話）。作么生是不跨石門句（什麼是「不跨石門」這句話）？鼓山自住（鼓山自己居住），三十餘年（三十多年），五湖四海來者（從各地來的人），向高山頂上（在高山頂上），看山玩水（看風景），未見一人快利通得個訊息（沒見到一個人能很快明白事情的真相）。如今還有人通得也未（現在還有人明白嗎）？若通得亦不昧（如果明白就不會迷惑）。諸兄弟（各位同修），若無不如散去（如果沒有不如解散算了）。珍重（保重）。師有偈曰（禪師有一首偈語說）：直下猶難會（直接領悟都很難），尋言轉便賒（通過言語尋找反而更遠）。若論佛與祖（如果談論佛和祖師），特地隔天涯（特別像隔著天涯海角）。師舉問僧（禪師舉例問僧人）：汝作么生會（你如何理解）？僧無語（僧人無言以對）。乃謂侍者曰（於是對侍者說）：某甲不會（我不會），請代一轉語（請你代我說一句）。者曰（侍者說）：和尚與么道（和尚這樣說），猶隔天涯在（仍然像隔著天涯海角）。僧舉似師（僧人把侍者的話告訴禪師）。師喚侍者問（禪師叫來侍者問）：汝為這僧代語（你為這個僧人代話），是否（是不是）？者曰（侍者說）：是（是的）。師便打趁出院（禪師就打了他，把他趕出寺院）。
杭州龍華寺靈照真覺禪師
高麗人也（高麗人）。萍游閩越（四處遊歷）。升雪峰之堂（登上雪峰禪師的法堂），冥符元旨（暗合禪宗的宗旨）。居唯一衲服勤眾務（只穿一件僧衣，勤勞地做各種事務）。閩中謂之照布衲（福建一帶的人稱他為照布衲）。一夕指半月（一天晚上指著半個月亮），問溥上座曰（問溥上座）：那一片甚麼處去也（那一半到哪裡去了）？溥曰（溥上座說）：莫妄想（不要妄想）。師曰（禪師說）：失卻一片也（失去了一半啊）。眾雖嘆美（大家雖然讚歎），而恬澹自持（但他安然平靜）。初住婺州齊雲山（最初住在婺州（地名）齊雲山（地名））。上堂（上堂說法）。良久忽舒手（過了一會兒忽然伸出手），顧眾曰（看著大家說）：乞取些子（乞討一點東西），乞取些子（乞討一點東西）。又曰（又說）：一人傳虛（一個人傳假訊息），萬人傳實（一萬人就傳成真的了）。僧問（僧人問）：草童能歌舞（草扎的童子能唱歌跳舞），未審（不知道），今時還有無（現在還有嗎）？師下座作舞曰（禪師下座跳舞說）：沙彌會么（小和尚會嗎）？曰不會（說不會）。師曰（禪師說）：山僧蹋曲子也不會（老僧我連曲子都不會跳）。次遷越州鏡清（後來遷到越州（地名）鏡清（寺廟名））。上堂（上堂說法）。今日盡令去也（今天全部讓你們離開）。時有僧出曰（當時有個僧人出來說）：請師盡令（請禪師下命令）。師乃曰（禪師於是說）：吽吽（吽吽）。問（有人問）：如何是學人本分事（什麼是學人本分的事情）？師曰（禪師說）：鏡清（鏡清）。
【English Translation】 English version: Okay. Suddenly, there's a Han (person). He doesn't understand the situation. If you talk to him like that, and he suddenly slaps you, can you blame him? Even so, you can't just slap people randomly. Gushan (place name) often says, there's still someone who doesn't cross the Stone Gate (temple gate), there must be a 'not crossing the Stone Gate' phrase. What is the 'not crossing the Stone Gate' phrase? Gushan has lived here for over thirty years, and people from all over the world come to the top of the mountain to enjoy the scenery, but I haven't seen anyone quickly understand the situation. Is there anyone who understands now? If they understand, they won't be confused. Brothers, if not, it's better to disperse. Take care. The master has a verse saying: 'Directly understanding is still difficult, seeking through words becomes even more distant. If discussing Buddha and Patriarchs, they are especially separated by the ends of the earth.' The master asked a monk: 'How do you understand?' The monk was speechless. Then he said to the attendant: 'I don't understand, please say something on my behalf.' The attendant said: 'The master says it like that, it's still like being separated by the ends of the earth.' The monk told the master what the attendant said. The master called the attendant and asked: 'You spoke on behalf of this monk, is that so?' The attendant said: 'Yes.' The master then beat him and drove him out of the monastery.
Zen Master Lingzhao Zhenjue of Longhua Temple in Hangzhou
He was a Korean. He traveled around Minyue (region). He ascended the hall of Zen Master Xuefeng, and his understanding secretly matched the original intent of Zen. He lived alone in a single robe, diligently doing all kinds of tasks. In Fujian, he was called Zhao Bunna (Zhao the Cloth-robed Monk). One evening, pointing at the half-moon, he asked the Venerable Pu: 'Where did that other half go?' Pu said: 'Don't have delusional thoughts.' The master said: 'It's lost a piece.' Although everyone praised him, he remained calm and composed. He first lived in Qiyun Mountain (place name) in Wuzhou (place name). He ascended the hall (to give a Dharma talk). After a long time, he suddenly stretched out his hand, looked at the crowd, and said: 'Beg for a little bit, beg for a little bit.' He also said: 'One person spreads falsehood, ten thousand people spread it as truth.' A monk asked: 'Grass dolls can sing and dance, I don't know, do they still exist today?' The master descended from the seat and danced, saying: 'Does the novice understand?' He said: 'No.' The master said: 'This old monk doesn't even know how to dance to the music.' Later, he moved to Jingqing (temple name) in Yuezhou (place name). He ascended the hall (to give a Dharma talk). 'Today, I'm ordering you all to leave.' At that time, a monk came out and said: 'Please, Master, give the order.' The master then said: 'Hum, Hum.' Someone asked: 'What is the fundamental duty of a student?' The master said: 'Jingqing (Jingqing Temple).'
不惜口 問請師雕琢。師曰。八成。曰為甚麼不十成。師曰。還知鏡清生修理么 問僧。甚處來。曰五峰來。師曰。來作甚麼。曰禮拜和尚。師曰。何不自禮。曰禮了也。師曰。鏡湖水淺 問如何是第一句。師曰。莫錯下名言。曰豈無方便。師曰。烏頭養雀兒 問古人道。見色便見心。此即是色阿那個是心。師曰。恁么問。莫欺山僧么 問未剖以前請師斷。師曰。落在甚麼處。曰失口即不可。師曰。也是寒山送拾得。僧禮拜。師曰。住住。阇黎失口。山僧失口。曰惡虎不食子。師曰。驢頭出。馬頭回 師驀問一僧。記得么。曰記得。師曰。道甚麼。曰道甚麼。師曰。淮南小兒入寺 問是甚麼即俊鷹。俊鷂趁不及。師曰。阇黎別問。山僧別答。曰請師別答。師曰十里行人較一程 問金屑雖貴。眼裡著不得時如何。師曰。只者著不得。還著得么。僧禮拜。師曰。深沙神 問菩提樹下度眾生。如何是菩提樹。師曰。大似苦練樹。曰為甚麼似苦練樹。師曰。素非良馬。何勞鞭影 師於後漢天福丁未閏七月二十六日示寂。塔于杭之大慈山。壽七十八。
明州翠巖令參永明禪師
安吉州人也。僧問。不借三寸請師道。師曰。茶堂里貶剝去 問國師三喚侍者。意旨如何。師曰。抑逼人作么 上堂。一夏與兄弟。東語西話
【現代漢語翻譯】 現代漢語譯本 『不惜口』，請和尚指點雕琢（修行）。 禪師說：『八成。』 僧人問：『為什麼不是十成？』 禪師說：『還知道鏡清（指僧人鏡清）需要修理嗎？』 禪師問僧人：『從哪裡來？』 僧人說：『從五峰來。』 禪師說：『來做什麼？』 僧人說：『禮拜和尚。』 禪師說：『為什麼不禮拜自己？』 僧人說：『禮拜過了。』 禪師說：『鏡湖水淺。』 僧人問：『如何是第一句（真諦）？』 禪師說：『不要錯誤地使用名言。』 僧人問：『難道沒有方便法門嗎？』 禪師說：『烏頭（一種毒草）養雀兒（比喻不相稱）。』 僧人問：『古人說，見色便見心，這說的是色，哪個是心？』 禪師說：『這樣問，是想欺騙老僧嗎？』 僧人問：『未剖判之前，請和尚決斷。』 禪師說：『落在什麼地方？』 僧人說：『失口就不可挽回了。』 禪師說：『也是寒山（唐代隱士）送拾得（寒山的朋友）。』 僧人禮拜。 禪師說：『住住，你失口，我也失口。』 僧人說：『惡虎不食子。』 禪師說：『驢頭出，馬頭回（比喻不相干）。』 禪師忽然問一個僧人：『記得嗎？』 僧人說：『記得。』 禪師說：『說什麼？』 僧人說：『說什麼？』 禪師說：『淮南小兒入寺（比喻不懂規矩）。』 僧人問：『是什麼才能像俊鷹一樣，連俊鷂也趕不上？』 禪師說：『你別問，我別答。』 僧人說：『請和尚特別回答。』 禪師說：『十里行人較一程（比喻略勝一籌）。』 僧人問：『金屑雖然貴重，但眼裡容不得，這時該怎麼辦？』 禪師說：『就因為容不得，還能容得嗎？』 僧人禮拜。 禪師說：『深沙神（佛教護法神）。』 僧人問：『菩提樹下度眾生，如何是菩提樹（覺悟之樹）？』 禪師說：『很像苦楝樹。』 僧人問：『為什麼像苦楝樹？』 禪師說：『如果不是好馬，何必用鞭子的影子來驅使（比喻點到為止）。』 禪師在後漢天福丁未年（947年）閏七月二十六日圓寂，塔在杭州的大慈山，享年七十八歲。
明州翠巖令參禪師師從永明禪師
翠巖令參禪師是安吉州人。僧人問：『不借用三寸（指舌頭），請和尚說。』 禪師說：『在茶堂里貶斥出去。』 僧人問：『國師（指慧忠國師）三次呼喚侍者，意旨如何？』 禪師說：『強迫人做什麼？』 上堂說法：『一個夏天和各位兄弟，東一句西一句地說。』
【English Translation】 English version 『Regardless of the cost of words,』 I beg the master to sculpt and refine me (in practice). The master said, 『Eight parts.』 The monk asked, 『Why not ten parts?』 The master said, 『Do you still know that Jingqing (referring to the monk Jingqing) needs repair?』 The master asked the monk, 『Where do you come from?』 The monk said, 『From Five Peaks.』 The master said, 『What do you come to do?』 The monk said, 『To pay respects to the abbot.』 The master said, 『Why not pay respects to yourself?』 The monk said, 『I have already paid respects.』 The master said, 『The water of Mirror Lake is shallow.』 The monk asked, 『What is the first phrase (the ultimate truth)?』 The master said, 『Do not misuse words and concepts.』 The monk asked, 『Is there no expedient means?』 The master said, 『Using aconite (a poisonous plant) to raise sparrows (a metaphor for incongruity).』 The monk asked, 『The ancients said, 『Seeing form, one sees the mind.』 This refers to form; which is the mind?』 The master said, 『Asking like that, are you trying to deceive this old monk?』 The monk asked, 『Before it is split open, please master, decide.』 The master said, 『Where does it fall?』 The monk said, 『Once the words are spoken, it cannot be taken back.』 The master said, 『It is also like Hanshan (a Tang dynasty recluse) sending Shide (Hanshan's friend).』 The monk prostrated. The master said, 『Stop, stop. You have slipped up, and I have slipped up.』 The monk said, 『A fierce tiger does not eat its cubs.』 The master said, 『A donkey's head comes out, a horse's head returns (a metaphor for irrelevance).』 The master suddenly asked a monk, 『Do you remember?』 The monk said, 『I remember.』 The master said, 『What do you say?』 The monk said, 『What do you say?』 The master said, 『A child from Huainan enters a temple (a metaphor for not understanding the rules).』 The monk asked, 『What is it that is like a swift hawk, that even a fast falcon cannot catch up with?』 The master said, 『You ask differently, and I will answer differently.』 The monk said, 『Please master, answer specially.』 The master said, 『A ten-mile traveler is slightly better by one stage (a metaphor for being slightly superior).』 The monk asked, 『Although gold dust is precious, what should be done when it cannot be put in the eyes?』 The master said, 『Just because it cannot be put in, can it still be put in?』 The monk prostrated. The master said, 『Deep Sand God (a Buddhist protector deity).』 The monk asked, 『Under the Bodhi tree (the tree of enlightenment), he saves sentient beings. What is the Bodhi tree?』 The master said, 『Very much like a chinaberry tree.』 The monk asked, 『Why is it like a chinaberry tree?』 The master said, 『If it is not a good horse, why bother using the shadow of a whip to drive it (a metaphor for hinting without being explicit)?』 The master passed away on the 26th day of the leap seventh month in the Dingwei year (947 AD) of the Later Han Dynasty. His stupa is at Mount Daci in Hangzhou. He lived to be seventy-eight years old.
Zen Master Cuiyan Lingcan of Mingzhou studied under Zen Master Yongming
Zen Master Cuiyan Lingcan was from Anji Prefecture. A monk asked, 『Without borrowing the three inches (referring to the tongue), please master, speak.』 The master said, 『Expel him from the tea hall.』 The monk asked, 『What is the meaning of the National Teacher (referring to National Teacher Huizhong) calling the attendant three times?』 The master said, 『What are you forcing people to do?』 Ascending the Dharma hall: 『One summer with you brothers, speaking a word here and a word there.』
。看翠巖眉毛在么(長慶曰。生也。雲門曰。關。保福曰。作賊人心虛。翠巖芝曰。為眾竭力禍出私門) 問凡有言句儘是點污。如何是向上事。師曰。凡有言句儘是點污 問如何是省要處。師曰。大眾笑汝 問還丹一粒。點纖成金。至理一言。轉凡成聖。學人上來請師一點。師曰。不點。曰為甚麼不點。師曰。恐汝落凡聖。曰乞師至理。師曰。侍者點茶來。 問古人拈槌豎拂意旨如何。師曰。邪法難扶 問僧繇為甚寫志公真不得。師曰。作么生合殺 問險惡道中。以何為津樑。師曰。藥山再三叮囑 問不帶凡聖當機何示。師曰。莫向人道。翠巖靈利 問妙機言句盡皆不當宗乘中事如何。師曰。禮拜著。曰學人不會。師曰。出家行腳。禮拜也不會。師后遷龍冊而終焉。
越州鏡清寺道怤順德禪師
永嘉陳氏子。幼不葷茹。親黨強啖以枯魚。隨即嗢噦。遂求出家。于本州開元寺受具。遊方抵閩。謁雪峰。峰問。甚處人。曰溫州人。峰曰。恁么則與一宿覺。是鄉人也。曰祇如一宿覺。是甚麼處人。峰曰。好吃一頓棒。且放過。一日師問。祇如古德。豈不是以心傳心。峰曰。兼不立文字語句。師曰。祇如不立文字語句。師如何傳。峰良久。師禮謝。峰曰。更問我一轉。豈不好。師曰。就和尚請一轉問頭。峰曰。
【現代漢語翻譯】 現代漢語譯本： 看翠巖（人名）眉毛還在嗎？（長慶（人名）說：『活著。』雲門（人名）說：『關。』保福（人名）說：『做賊的人心虛。』翠巖芝（人名）說：『為大眾竭盡全力，災禍出自私心。』）問：凡是有言語語句，都是玷污。如何是向上之事？師父說：凡是有言語語句，都是玷污。問：如何是省要之處？師父說：大眾嘲笑你。問：還丹一粒，點鐵成金；至理一言，轉凡成聖。學人上來請師父點化。師父說：不點。問：為什麼不點？師父說：恐怕你落入凡聖之見。問：乞求師父的至理。師父說：侍者，上茶來。問：古人拈槌豎拂，意旨如何？師父說：邪法難以扶持。問：僧繇（人名）為什麼畫志公（人名）的真像畫不像？師父說：要怎麼了結？問：險惡的道路中，用什麼作為津樑？師父說：藥山（人名）再三叮囑。問：不帶凡聖，當機如何指示？師父說：不要對人說，翠巖（人名）很靈利。問：妙機言語，都與宗乘無關，此事如何？師父說：禮拜著。問：學人不會。師父說：出家行腳，禮拜也不會。師父後來遷居龍冊（地名）而終。
越州鏡清寺道怤順德禪師
永嘉（地名）陳氏之子。從小不吃葷腥。親戚朋友強迫他吃乾魚，隨即嘔吐。於是請求出家，在本州開元寺受具足戒。遊方到達閩地，拜見雪峰（人名）。雪峰（人名）問：哪裡人？答：溫州（地名）人。雪峰（人名）說：這樣說來，你與一宿覺（人名）是同鄉啊。問：那麼一宿覺（人名）是哪裡人？雪峰（人名）說：好吃一頓棒。且放過你。一日，師父問：古德（古代的得道高僧）豈不是以心傳心？雪峰（人名）說：兼不立文字語句。師父說：如果不立文字語句，師父如何傳法？雪峰（人名）沉默良久。師父禮拜感謝。雪峰（人名）說：再問我一轉，豈不是更好？師父說：就向和尚您請教一轉問頭。雪峰（人名）說：
【English Translation】 English version: Are Cuiyan's (person's name) eyebrows still there? (Changqing (person's name) said, 'Alive.' Yunmen (person's name) said, 'Closed.' Baofu (person's name) said, 'A thief has a guilty conscience.' Cuiyan Zhi (person's name) said, 'Exhausting efforts for the masses, disaster comes from selfishness.') Asked: All words and sentences are defilements. What is the matter of moving upwards? The master said: All words and sentences are defilements. Asked: What is the essential point? The master said: The crowd laughs at you. Asked: One pill of elixir turns iron into gold; one word of ultimate truth transforms the ordinary into the sacred. The student comes up to ask the master for guidance. The master said: I will not guide. Asked: Why not guide? The master said: I am afraid you will fall into the view of the ordinary and the sacred. Asked: Beg the master for the ultimate truth. The master said: Attendant, bring tea. Asked: What is the meaning of the ancients picking up a hammer and raising a whisk? The master said: Evil law is difficult to support. Asked: Why couldn't Sengyou (person's name) paint a true likeness of Zhigong (person's name)? The master said: How to end it? Asked: In the dangerous road, what is used as a bridge? The master said: Yaoshan (person's name) repeatedly urged. Asked: Without the ordinary and the sacred, what is the immediate instruction? The master said: Do not tell people that Cuiyan (person's name) is very clever. Asked: Wonderful machine words are all irrelevant to the affairs of the sect, what about this matter? The master said: Bow down. Asked: The student does not understand. The master said: You are a monk traveling around, and you don't even know how to bow. The master later moved to Longce (place name) and passed away.
Zen Master Daofu Shunde of Jingqing Temple in Yuezhou
The son of the Chen family of Yongjia (place name). He did not eat meat from a young age. Relatives and friends forced him to eat dried fish, and he immediately vomited. So he asked to become a monk and received full ordination at Kaiyuan Temple in this state. Traveling to Min, he visited Xuefeng (person's name). Xuefeng (person's name) asked: Where are you from? Answered: Wenzhou (place name). Xuefeng (person's name) said: In that case, you and Yisujue (person's name) are from the same hometown. Asked: Then where is Yisujue (person's name) from? Xuefeng (person's name) said: Good for a beating. Let you go for now. One day, the master asked: Isn't it true that the ancient worthies (ancient enlightened monks) transmitted mind to mind? Xuefeng (person's name) said: Also, do not establish written words and sentences. The master said: If you do not establish written words and sentences, how does the master transmit the Dharma? Xuefeng (person's name) was silent for a long time. The master bowed and thanked him. Xuefeng (person's name) said: Wouldn't it be better to ask me again? The master said: I would like to ask you, Venerable Monk, for a question. Xuefeng (person's name) said:
祇恁么為別有商量。師曰。和尚恁么即得。峰曰。于汝作么生。師曰。孤負殺人 雪峰謂眾曰。堂堂密密地。師出問。是甚麼堂堂密密峰。起立曰。道甚麼。師退步而立 雪峰垂語曰。此事。得恁么尊貴。得恁么綿密。師曰。道怤。自到來數年。不聞和尚恁么示誨。峰曰。我向前雖無。如今已有。莫有所妨么。曰不敢。此是和尚不已而已。峰曰。致使我如此。師從此信入。而且隨眾。時謂之小怤布衲 普請次。雪峰舉溈山道見色便見心。汝道還有過也無。師曰。古人為甚麼事。峰曰。雖然如此。要共汝商量。師曰。恁么則不如道。怤鋤地去 師再參雪峰。峰問。甚處來。師曰。嶺外來。峰曰。甚麼處。逢見達磨。師曰。更在甚麼處。峰曰。未信汝在。師曰。和尚莫恁么粘膩好。峰便休 師后遍歷諸方。益資權智。因訪先曹山。山問。甚麼處來。師曰。昨日離明水。山曰。甚麼時到明水。師曰。和尚到時到。山曰。汝道我甚麼時到。師曰。適來猶記得。山曰。如是如是 師初住越州鏡清。唱雪峰之旨。學者奔湊。副使皮光業者。日休之子。辭學宏瞻。屢擊難之。退謂人曰。怤師之高論。人莫窺其極也 新到參。師拈起拂子。僧曰。久向鏡清。猶有這個在。師曰。鏡清今日失利 問學人啐請師啄。師曰。還得活也無。曰若
【現代漢語翻譯】 現代漢語譯本 只這樣認為還有別的商量。雪峰（佛教禪宗大師）說：『和尚你這樣就可以了。』 怤（人名，即本文中的『師』）說：『對於我來說怎麼樣？』 雪峰說：『辜負殺人。』 雪峰對大眾說：『堂堂密密地。』 怤出來問：『是什麼堂堂密密？』 雪峰站起來說：『說什麼？』 怤退後站立。雪峰開示說：『此事，得到如此尊貴，得到如此綿密。』 怤說：『道怤，自從來到這裡幾年，不曾聽和尚這樣開示教誨。』 雪峰說：『我向前雖然沒有，如今已經有了，莫非有什麼妨礙嗎？』 怤說：『不敢。這是和尚您不得已而為之。』 雪峰說：『致使我如此。』 怤從此相信領悟，而且隨眾修行，當時人們稱他為小怤布衲。 普請（指寺院集體勞動）時，雪峰舉溈山（佛教禪宗大師）的話說：『見色便見心。』 你們說還有過錯嗎？ 怤說：『古人爲了什麼事？』 雪峰說：『雖然如此，要和你商量。』 怤說：『這樣則不如說，怤鋤地去。』 怤再次參拜雪峰，雪峰問：『從哪裡來？』 怤說：『嶺外來。』 雪峰問：『什麼地方？』 怤說：『逢見達磨（菩提達摩，禪宗始祖）。』 雪峰說：『更在什麼地方？』 怤說：『和尚莫這樣粘膩好。』 雪峰便停止了。 怤後來遍訪各處，更加增長了權巧智慧。因為拜訪先曹山（佛教禪宗大師），曹山問：『從哪裡來？』 怤說：『昨日離開明水。』 曹山問：『什麼時候到明水？』 怤說：『和尚到時到。』 曹山問：『你說我什麼時候到？』 怤說：『適才還記得。』 曹山說：『如是如是。』 怤最初住在越州鏡清（地名），宣揚雪峰的宗旨，學者們紛紛前來。副使皮光業，是皮日休的兒子，辭學宏瞻，屢次詰難他，退下後對人說：『怤師的高論，人們無法窺測其極。』 新到僧人蔘拜。怤拿起拂子，僧人說：『久聞鏡清，還有這個在。』 怤說：『鏡清今日失利。』 問：『學人啐請師啄。』 怤說：『還得活嗎？』 說：『若』
【English Translation】 English version Just thinking like this, is there something else to discuss? Xuefeng (a Chan Buddhist master) said, 'Venerable monk, that's fine for you.' Fu (a person's name, referring to 'the Master' in this text) said, 'What about for me?' Xuefeng said, 'Disappointing and murderous.' Xuefeng said to the assembly, 'Dignified and secretive.' Fu came out and asked, 'What is dignified and secretive?' Xuefeng stood up and said, 'What are you saying?' Fu stepped back and stood still. Xuefeng gave instructions, saying, 'This matter, to be so honored, to be so meticulous.' Fu said, 'Dao Fu, since arriving here for several years, I have not heard the venerable monk give such teachings.' Xuefeng said, 'Although I didn't have it before, I have it now. Is there any hindrance?' Fu said, 'I dare not. This is what the venerable monk had to do.' Xuefeng said, 'Causing me to be like this.' From then on, Fu believed and understood, and followed the assembly in practice. At that time, people called him Little Fu Bunna (a simple monk). During communal labor (referring to collective work in the monastery), Xuefeng quoted Guishan (a Chan Buddhist master) saying, 'Seeing form, one sees the mind.' Do you say there is any fault in this? Fu said, 'What did the ancients do it for?' Xuefeng said, 'Even so, I want to discuss it with you.' Fu said, 'In that case, it's better to say, Fu goes to hoe the ground.' Fu visited Xuefeng again. Xuefeng asked, 'Where do you come from?' Fu said, 'From beyond the mountains.' Xuefeng asked, 'What place?' Fu said, 'I met Bodhidharma (the first patriarch of Chan Buddhism).' Xuefeng said, 'Where else?' Fu said, 'Venerable monk, it's better not to be so sticky.' Xuefeng then stopped. Later, Fu traveled to various places, further increasing his skillful wisdom. Because he visited the late Caoshan (a Chan Buddhist master), Caoshan asked, 'Where do you come from?' Fu said, 'I left Mingshui yesterday.' Caoshan asked, 'When did you arrive at Mingshui?' Fu said, 'When the venerable monk arrived.' Caoshan asked, 'When do you say I arrived?' Fu said, 'I still remember just now.' Caoshan said, 'So it is, so it is.' Fu initially resided in Jingqing (a place name) in Yuezhou, propagating the teachings of Xuefeng. Scholars flocked to him. The vice envoy Pi Guangye, son of Pi Rixiu, with extensive learning and broad views, repeatedly challenged him. After retreating, he said to people, 'Master Fu's high discourse, people cannot fathom its depths.' A newly arrived monk pays respects. Fu picked up the whisk. The monk said, 'Having long heard of Jingqing, this is still here.' Fu said, 'Jingqing has lost today.' Asked, 'A student spits and asks the master to peck.' Fu said, 'Can you still live?' Said, 'If'
不活。遭人怪笑。師曰。也是草里漢 問僧。近離甚處。曰三峰。師曰。夏在甚處。曰五峰。師曰。放你三十棒。曰過在甚麼處。師曰。為汝出一叢林。入一叢林 師一日于僧堂自擊鐘曰。玄沙道底。玄沙道底。僧問。玄沙道甚麼。師乃畫一圓相。僧曰。若不久參爭知與么。師曰。失錢遭罪 師住庵時。有行者至。徐徐近繩床。取拂子提起。問某甲喚這個作拂子。庵主喚作甚麼。師曰。不可更安名立字也。行者乃擲卻拂子曰。著甚死急 問僧。外面是甚麼聲。曰蛇咬蝦蟆聲。師曰。將謂眾生苦。更有苦眾生 問如何是靈源一直道。師曰。鏡湖水可煞深 問如何是清凈法身。師曰。紅日照青山。曰如何是法身向上事。師曰。風吹雪不寒 問僧。趙州喫茶話。汝作么生會。僧便出去。師曰。邯鄲學唐步 問學人未達其源。請師方便。師曰。是甚麼源。曰其源。師曰。若是其源。爭受方便。僧禮拜退。侍者問。和尚適來。莫是成褫伊么。師曰。無曰。莫是不成褫伊么。師曰。無曰。未審。意旨如何。師曰。一點水墨。兩處成龍 師在帳中坐。有僧問訊。師撥開曰。當斷不斷。反招其亂。曰既是當斷。為甚麼不斷。師曰。我若盡法。直恐無民。曰不怕無民。請師盡法。師曰。維那。拽出此僧著。又曰。休休。我在南方識伊和尚
【現代漢語翻譯】 現代漢語譯本 不活。遭人怪笑。師父說：『也是草莽中人。』問僧人：『你最近從哪裡來？』回答：『三峰。』師父問：『夏天在哪裡？』回答：『五峰。』師父說：『打你三十棒。』回答：『過錯在哪裡？』師父說：『為你離開一個叢林，又進入一個叢林。』 師父一日在僧堂自己敲鐘說：『玄沙（人名）說的，玄沙（人名）說的。』僧人問：『玄沙（人名）說什麼？』師父於是畫一個圓圈。僧人說：『如果不是長期參學，怎麼知道這樣？』師父說：『丟了錢還遭罪。』 師父住在庵里時，有個行者（雲遊僧人）來到。慢慢地靠近繩床，拿起拂塵，問：『我叫這個是拂塵，庵主（對師父的尊稱）叫它作什麼？』師父說：『不可再安立名字了。』行者（雲遊僧人）於是扔掉拂塵說：『著什麼急？』 問：『外面是什麼聲音？』回答：『蛇咬蛤蟆的聲音。』師父說：『還以為眾生苦，更有苦眾生。』 問：『如何是靈源（佛教用語，指心性本源）一直道？』師父說：『鏡湖（地名）水可真深啊。』 問：『如何是清凈法身（佛教用語，指佛的真身）？』師父說：『紅日照青山。』問：『如何是法身（佛教用語，指佛的真身）向上事？』師父說：『風吹雪不寒。』 問僧人：『趙州（人名）喫茶話，你作何理解？』僧人便出去了。師父說：『邯鄲學唐步（比喻生搬硬套，失去自我）。』 問：『學人（求學者）未通達其源（佛教用語，指心性本源），請師父方便（佛教用語，指善巧的方法）。』師父說：『是什麼源？』回答：『其源。』師父說：『如果是其源，怎麼接受方便（佛教用語，指善巧的方法）？』僧人禮拜退下。侍者問：『和尚剛才，莫非是成就了他嗎？』師父說：『沒有。』問：『莫非是不成就他嗎？』師父說：『沒有。』問：『不知道，意旨如何？』師父說：『一點水墨，兩處成龍。』 師父在帳中坐著，有僧人問訊。師父撥開帳子說：『當斷不斷，反受其亂。』回答：『既然是當斷，為什麼不斷？』師父說：『我如果完全依法行事，恐怕沒有百姓。』回答：『不怕沒有百姓，請師父完全依法行事。』師父說：『維那（寺院職務），把這個僧人拽出去。』又說：『算了算了，我在南方認識這位和尚。』
【English Translation】 English version He does not live. He is ridiculed. The master said, 'He is also a commoner.' He asked a monk, 'Where have you come from recently?' He replied, 'Three Peaks.' The master asked, 'Where were you in the summer?' He replied, 'Five Peaks.' The master said, 'I will give you thirty blows.' He replied, 'Where is the fault?' The master said, 'For you, leaving one forest and entering another.' One day, the master struck the bell in the monks' hall and said, 'What Xuansha (name of a person) said, what Xuansha (name of a person) said.' A monk asked, 'What did Xuansha (name of a person) say?' The master then drew a circle. The monk said, 'If I had not studied for a long time, how would I know this?' The master said, 'Losing money and suffering the consequences.' When the master lived in the hermitage, a traveling monk arrived. He slowly approached the rope bed, picked up the whisk, and asked, 'I call this a whisk, what does the abbot (respectful term for the master) call it?' The master said, 'It is not permissible to give it another name.' The traveling monk then threw down the whisk and said, 'Why are you in such a hurry?' Asked, 'What is the sound outside?' Replied, 'The sound of a snake biting a toad.' The master said, 'I thought sentient beings were suffering, but there are even more suffering sentient beings.' Asked, 'What is the direct path of Lingyuan (Buddhist term, referring to the source of mind)?' The master said, 'The water of Mirror Lake (place name) is truly deep.' Asked, 'What is the pure Dharmakaya (Buddhist term, referring to the true body of the Buddha)?' The master said, 'The red sun shines on the green mountains.' Asked, 'What is the matter beyond the Dharmakaya (Buddhist term, referring to the true body of the Buddha)?' The master said, 'The wind blows snow, it is not cold.' Asked a monk, 'What is your understanding of Zhaozhou's (name of a person) tea talk?' The monk then went out. The master said, 'Handan learns the Tang walk (metaphor for blindly imitating, losing oneself).' Asked, 'The student (seeker) has not reached the source (Buddhist term, referring to the source of mind), please master provide a means (Buddhist term, referring to skillful methods).' The master said, 'What source?' Replied, 'The source.' The master said, 'If it is the source, how can it receive means (Buddhist term, referring to skillful methods)?' The monk bowed and retreated. The attendant asked, 'Master, just now, did you accomplish him?' The master said, 'No.' Asked, 'Did you not accomplish him?' The master said, 'No.' Asked, 'I do not know, what is the meaning?' The master said, 'A drop of ink, two places become dragons.' The master was sitting in the tent, and a monk came to inquire. The master opened the tent and said, 'If you do not cut off what should be cut off, you will invite chaos.' Replied, 'Since it should be cut off, why not cut it off?' The master said, 'If I were to fully enforce the law, I fear there would be no people.' Replied, 'Do not fear the lack of people, please master fully enforce the law.' The master said, 'Verger (temple position), drag this monk out.' He also said, 'Stop, stop, I know this monk from the South.'
來 普請鋤草次。浴頭請師浴。師不顧。如是三請。師舉钁作打勢。頭便走。師召曰。來來。頭回首。師曰。向後遇作家。分明舉似。頭後到保福。舉前語未了。福以手掩其口。頭卻回舉似師。師曰。饒你恁么也未作家 師問僧。甚處來。曰天臺來。師曰。阿誰問汝天臺。曰和尚何得龍頭蛇尾。師曰。鏡清今日失利 師看經次。僧問。和尚看甚麼經。師曰。我與古人鬥百草。師卻問。汝會么。曰少年也曾恁么來。師曰。如今作么生。僧舉拳。師曰。我輸汝也 問辨不得提不起時如何。師曰。爭得到這裡。曰恁么則禮拜去也。師曰。鏡清今日失利 師見僧學書。乃問。學甚麼書。曰請和尚鑒。師曰。一點未分三分著地。曰今日又似遇人。又似不遇人。師曰。鏡清今日失利 問聲前絕妙。請師指歸。師曰。許由不洗耳。曰為甚麼如此。師曰。猶繫腳在。曰某甲祇如此。師意又如何。師曰。無端夜來雁。驚起后池秋 錢王命居天龍寺。后創龍冊寺。延請居焉。上堂。如今事不得已。向汝道。各自驗看實個親切。既恁么親切。到汝分上。因何特地生疏。祇為拋家日久。流浪年深。一向緣塵。致見如此。所以喚作背覺合塵。亦名舍父逃逝。今勸兄弟。未歇歇去好。未徹徹去好。大丈夫兒。得恁么無氣概。還惆悵么。終日茫茫地。
【現代漢語翻譯】 現代漢語譯本： 來，（僧）普請（普遍邀請）鋤草一次。（僧）沐浴完畢，請師父沐浴，師父不理睬。像這樣請求了三次，師父舉起鋤頭，做出要打的姿勢，（僧）頭便走了。師父叫道：『來來。』（僧）頭回過頭來。師父說：『向後遇到行家，分明地告訴他。』（僧）頭後來到了保福（寺），話還沒說完，保福（寺住持）用手摀住他的嘴。（僧）頭卻又回來告訴師父。師父說：『饒是你這樣也還不是行家。』 師父問僧人：『從哪裡來？』（僧人）說：『從天臺（山）來。』師父說：『是誰問你天臺（山）？』（僧人）說：『和尚為何龍頭蛇尾？』師父說：『鏡清（指師父自己）今天失利了。』 師父看經的時候，僧人問：『和尚看什麼經？』師父說：『我與古人鬥百草。』師父反問：『你會嗎？』（僧人）說：『少年時也曾這樣來過。』師父說：『如今怎麼樣？』僧人舉起拳頭。師父說：『我輸給你了。』 問：『辨別不得，提不起時，如何是好？』師父說：『爭得到這裡？』（僧人）說：『這樣我就禮拜去了。』師父說：『鏡清今天失利了。』 師父看見僧人學寫字，就問：『學什麼字？』（僧人）說：『請和尚鑑賞。』師父說：『一點未分，三分著地。』（僧人）說：『今天又像是遇到人，又像是不遇到人。』師父說：『鏡清今天失利了。』 問：『聲前絕妙，請師父指明歸宿。』師父說：『許由（人名，傳說中的隱士）不洗耳。』（僧人）說：『為什麼如此？』師父說：『還繫著腳在。』（僧人）說：『我只是這樣。』師父的意思又如何？師父說：『無端夜來雁，驚起后池秋。』 錢王（吳越國王錢镠）命令（師父）住在天龍寺，後來建立龍冊寺，延請（師父）居住在那裡。上堂開示：『如今事不得已，向你們說，各自驗證看看實在的親切。既然這麼親切，到你們的份上，因何特地生疏？只因爲拋家日久，流浪年深，一向緣著塵世，導致見到如此（的景象）。所以叫做背覺合塵，也叫舍父逃逝。現在勸告各位兄弟，未歇息的歇息去才好，未透徹的透徹去才好。大丈夫兒，怎麼能這麼沒有氣概？還惆悵嗎？終日茫茫然地。』
【English Translation】 English version: Come, a general invitation to weed once. After bathing, (the monk) asked the master to bathe. The master ignored him. After asking three times like this, the master raised the hoe, making a gesture to strike, and (the monk's) head then ran away. The master called out: 'Come, come.' (The monk's) head turned back. The master said: 'In the future, when you meet an expert, clearly tell him about this.' Later, (the monk's) head arrived at Baofu (Temple). Before he could finish speaking, the abbot of Baofu (Temple) covered his mouth with his hand. (The monk's) head then returned and told the master about it. The master said: 'Even if you are like this, you are still not an expert.' The master asked a monk: 'Where do you come from?' (The monk) said: 'From Tiantai (Mountain).' The master said: 'Who asked you about Tiantai (Mountain)?' (The monk) said: 'Why is the abbot like a dragon's head and a snake's tail?' The master said: 'Jingqing (referring to himself) has lost today.' When the master was reading a sutra, a monk asked: 'What sutra is the abbot reading?' The master said: 'I am competing with the ancients in a hundred herbs.' The master asked in return: 'Do you understand?' (The monk) said: 'I have done this in my youth.' The master said: 'What about now?' The monk raised his fist. The master said: 'I lose to you.' Asked: 'When one cannot distinguish or lift up, what is to be done?' The master said: 'How did you manage to get here?' (The monk) said: 'In that case, I will go and bow.' The master said: 'Jingqing has lost today.' The master saw a monk learning calligraphy and asked: 'What are you learning to write?' (The monk) said: 'Please, abbot, judge.' The master said: 'One point is not divided, and three parts touch the ground.' (The monk) said: 'Today it seems like I have met someone, and it seems like I have not met someone.' The master said: 'Jingqing has lost today.' Asked: 'Before sound, there is exquisite wonder. Please, master, point out the destination.' The master said: 'Xu You (a person's name, a legendary hermit) did not wash his ears.' (The monk) said: 'Why is that so?' The master said: 'He still has his feet tied.' (The monk) said: 'I am just like this.' What is the master's intention? The master said: 'For no reason, the wild geese came last night, startling the autumn of the back pond.' King Qian (King Qian Liu of Wuyue) ordered (the master) to reside in Tianlong Temple. Later, Longce Temple was built, and (the master) was invited to reside there. In the Dharma hall, he gave a sermon: 'Now, there is no other way but to tell you, each of you should verify and see what is truly intimate. Since it is so intimate, why is it especially unfamiliar when it comes to your part? It is only because you have been away from home for a long time, wandering for many years, and always clinging to the dust of the world, that you see such (a sight). Therefore, it is called turning away from enlightenment and uniting with the dust, also called abandoning the father and fleeing. Now I advise you brothers, those who have not rested should rest, those who have not thoroughly understood should thoroughly understand. How can a great man be so lacking in spirit? Are you still sad? All day long, you are in a daze.'
且覓取個管帶路好。也無人問我管帶一路。僧問。如何是管帶一路。師噓噓曰。要棒吃即道。曰恁么則學人罪過也。師曰。幾被汝打破蔡州 問僧。近離甚處。曰。石橋。師曰。本分事作么生。曰近離石橋。師曰。我豈不知你近離石橋。本分事作么生。曰和尚何不領話。師便打。曰某甲話在。師曰。你但吃棒。我要這話行 問。一等明機雙扣為甚麼。卻遭違貶。師曰。打水魚頭痛。驚林鳥散忙 問十二時中。以何為驗。師曰。得力即向我道。曰諾。師曰。十萬八千猶可近 問如何是方便門速易成就。師曰。速易成就。曰爭奈學人領覽禾的。師曰。代得也代卻 問如何是人無心合道。師曰。何不問道無心合人。曰如何是道無心合人。師曰。白雲乍可來青嶂。明月那教下碧天 問新年頭還有佛法也無。師曰。有曰。如何是新年頭佛法。師曰。元正啟祚。萬物咸新。曰謝師答話。師曰。鏡清今日失利。 問學人問不到處。請師不答。和尚答不到處。學人即不問。師乃搊住曰。是我道理。是汝道理。曰和尚若打學人。學人也打和尚。師曰。得對相耕去 問承師有言。諸方若不是走人。便是籠人罩人。未審。和尚如何。師曰。被汝致此一問。直得當門齒落 上堂。眾集定。師拋下拄杖曰。大眾動著也二十棒。不動著也二十棒。時
【現代漢語翻譯】 現代漢語譯本 『且覓取個管帶路好。』（還是找個領路人比較好。）也無人問我管帶一路。（也沒有人問我領路的事情。）僧問：『如何是管帶一路？』（什麼是領路的事情？）師噓噓曰：『要棒吃即道。』（想要捱打就直說。）曰：『恁么則學人罪過也。』（這樣的話，學僧就犯錯了。）師曰：『幾被汝打破蔡州。』（差點被你打破蔡州（今河南汝南，唐朝藩鎮所在地）。） 問僧：『近離甚處？』（你最近從哪裡來？）曰：『石橋。』（石橋。）師曰：『本分事作么生？』（你自己的修行如何？）曰：『近離石橋。』（我最近從石橋來。）師曰：『我豈不知你近離石橋。本分事作么生？』（我難道不知道你從石橋來？你自己的修行如何？）曰：『和尚何不領話？』（和尚為什麼不明白我的話？）師便打。曰：『某甲話在。』（我的話已經說完了。）師曰：『你但吃棒。我要這話行。』（你只管捱打，我要你說出修行的事情。） 問：『一等明機雙扣為甚麼，卻遭違貶？』（同樣是明智的機鋒相對，為什麼反而遭到貶斥？）師曰：『打水魚頭痛，驚林鳥散忙。』（敲打水面魚兒頭痛，驚動樹林鳥兒驚慌飛散。） 問：『十二時中，以何為驗？』（一天十二個時辰中，以什麼來驗證修行？）師曰：『得力即向我道。』（如果有所得力就告訴我。）曰：『諾。』（好的。）師曰：『十萬八千猶可近。』（十萬八千里路程還算近。） 問：『如何是方便門速易成就？』（什麼是方便之門，可以快速容易地成就？）師曰：『速易成就。』（快速容易地成就。）曰：『爭奈學人領覽禾的。』（奈何學人領會不到。）師曰：『代得也代卻。』（能代替就代替了。） 問：『如何是人無心合道？』（什麼是人無心而合於道？）師曰：『何不問道無心合人？』（為什麼不問道無心而合於人？）曰：『如何是道無心合人？』（什麼是道無心而合於人？）師曰：『白雲乍可來青嶂，明月那教下碧天。』（白雲或許可以飄來青山，明月怎能被教導降下碧空。） 問：『新年頭還有佛法也無？』（新年伊始還有佛法嗎？）師曰：『有。』（有。）曰：『如何是新年頭佛法？』（什麼是新年伊始的佛法？）師曰：『元正啟祚（新年開始），萬物咸新。』（新年開始，萬物都煥然一新。）曰：『謝師答話。』（感謝師父的回答。）師曰：『鏡清今日失利。』（鏡清（禪師自稱）今天失算了。） 問：『學人問不到處，請師不答。和尚答不到處，學人即不問。』（學僧問不到的地方，請師父不回答。和尚回答不到的地方，學僧就不問。）師乃搊住曰：『是我道理，是汝道理？』（禪師於是抓住他說：『是我的道理，還是你的道理？』）曰：『和尚若打學人，學人也打和尚。』（和尚如果打學僧，學僧也打和尚。）師曰：『得對相耕去。』（可以一起去耕田了。） 問：『承師有言，諸方若不是走人，便是籠人罩人。未審，和尚如何？』（聽師父說，各處禪師如果不是被人利用，就是利用別人。不知道和尚您如何？）師曰：『被汝致此一問，直得當門齒落。』（被你這樣一問，真讓人啞口無言。） 上堂。眾集定。師拋下拄杖曰：『大眾動著也二十棒，不動著也二十棒。』（上堂說法，眾人聚集完畢。禪師扔下拄杖說：『大眾動了也打二十棒，不動也打二十棒。』）
【English Translation】 English version 『Let's find a good guide.』 No one asks me about the guiding path. A monk asked, 『What is the guiding path?』 The master said with a 'hush hush' sound, 『Just say if you want a beating.』 The monk said, 『In that case, this student would be at fault.』 The master said, 『You almost broke Cai Zhou (present-day Runan, Henan, the seat of a Tang dynasty military governor).』 A monk asked, 『Where did you come from recently?』 The monk replied, 『Stone Bridge.』 The master said, 『How is your fundamental practice?』 The monk replied, 『Recently from Stone Bridge.』 The master said, 『Do I not know you came recently from Stone Bridge? How is your fundamental practice?』 The monk replied, 『Why doesn't the master understand my words?』 The master then struck him. The monk said, 『My words are already spoken.』 The master said, 『You just take the beating. I want to hear about your practice.』 A monk asked, 『Why is it that equal, clear opportunities, when seized, still result in demotion?』 The master said, 『Striking the water makes the fish's head hurt, startling the birds in the forest, scattering them in a flurry.』 A monk asked, 『Throughout the twelve periods of the day, what is the verification?』 The master said, 『If you gain strength, then tell me.』 The monk replied, 『Yes.』 The master said, 『Even one hundred and eight thousand is still near.』 A monk asked, 『What is the expedient gate for quick and easy accomplishment?』 The master said, 『Quick and easy accomplishment.』 The monk replied, 『But this student does not understand.』 The master said, 『If it can be replaced, then it is replaced.』 A monk asked, 『What is it when a person's no-mind merges with the Dao (the Way)?』 The master said, 『Why not ask how the Dao's no-mind merges with a person?』 The monk replied, 『How does the Dao's no-mind merge with a person?』 The master said, 『White clouds may come to the green peaks, but how can the bright moon be taught to descend to the blue sky?』 A monk asked, 『Is there still Buddha-dharma (Buddha's teachings) at the beginning of the New Year?』 The master said, 『Yes.』 The monk replied, 『What is the Buddha-dharma at the beginning of the New Year?』 The master said, 『The New Year begins, and all things are renewed.』 The monk replied, 『Thank you for the master's answer.』 The master said, 『Jingqing (the master referring to himself) has lost today.』 A monk asked, 『Where this student cannot ask, I ask the master not to answer. Where the master cannot answer, this student will not ask.』 The master then grabbed him and said, 『Is it my principle, or your principle?』 The monk replied, 『If the master strikes this student, this student will also strike the master.』 The master said, 『Then we can go farm together.』 A monk asked, 『I heard the master say that if the teachers everywhere are not using people, they are being used by people. I wonder, what about the master?』 The master said, 『Being asked such a question by you makes me speechless.』 The master ascended the platform. When the assembly had gathered, the master threw down his staff and said, 『Twenty blows for the assembly if they move, and twenty blows if they do not move.』
有僧出。拈得頭上戴出去。師曰。鏡清今日失利 問僧。門外甚麼聲。曰雨滴聲。師曰。眾生顛倒。迷己逐物。曰和尚作么生。師曰。洎不迷己。曰洎不迷己。意旨如何。師曰。出身猶可易。脫體道應難 問如何是同相。師將火箸插向爐中。曰如何是別相。師又將火箸插向一邊 有僧引一童子到。曰此童子。常愛問人佛法。請和尚驗看。師乃令點茶。童子點茶來。師啜了過。盞橐與童子。子近前接。師卻縮手曰。還道得么。子曰。問將來。僧曰。此童子見解如何。師曰。也祇是一兩生持戒僧 晉天福丁酉八月示滅。塔于龍冊山。
漳州報恩院懷岳禪師
泉州人。少依本州聖受壽業。繼參雪峰。僧問。十二時中如何行履。師曰。動即死。曰不動時如何。師曰。猶是守古冢鬼 問如何是學人出身處。師曰。有甚麼纏縛汝。曰爭奈出身不得何。師曰。過在阿誰 問如何是報恩一靈物。師曰。吃如許多酒糟作么。曰還露腳手也無。師曰。這裡是甚麼處所 問牛頭未見四祖時如何。師曰。萬里一片云。曰見后如何。師曰。廓落地 問黑雲陡暗誰當兩者。師曰。峻處先傾 問宗乘不卻如何舉唱。師曰。山不自稱。水無間斷 問佛未出世時如何。師曰。汝爭得知 問撥塵見佛時如何。師曰。甚麼年中得見來 問師子在窟
時如何。師曰。師子是甚麼傢俱。曰師子出窟時如何。師曰。師子在甚麼處 問如何是目前佛。師曰。快禮拜 臨遷化上堂。山僧十二年來。舉揚宗教。諸人怪我甚麼處。若要聽三經五論。此去開元寺咫尺。言訖而寂。
福州安國院弘瑫明真禪師
泉州陳氏子。參雪峰。峰問。甚麼處來。曰江西來。峰曰。甚麼處見達磨。曰分明向和尚道。峰曰。道甚麼。曰甚麼處去來 一日雪峰見師。忽搊住曰。盡乾坤是個解脫門。把手拽伊不肯人。曰和尚怪弘瑫不得。峰拓開曰。雖然如此。爭奈背後許多師僧何 師舉國師碑文曰。得之於心。猗蘭作旃檀之樹。失之於旨。甘露乃蒺藜之園。問僧曰一語須具得失兩意。汝作么生道。僧舉拳曰。不可喚作拳頭也。師不肯。亦舉拳別。曰祇為喚這個作拳頭 出世囷山。后閩帥。命居安國。大闡元風。僧問。如何是西來意。師曰。是即是莫錯會 問如何是第一句。師曰。問問 問學人上來未盡其機。請師盡機。師良久。僧禮拜。師曰。忽到別處人問。汝作么生舉。曰終不敢錯舉。師曰。未出門。已見笑具 問如何是達磨傳底心。師曰。素非后躅 問不落有無之機。請師全道。師曰。汝試斷看 問如何是一毛頭事。師拈起袈裟曰。乞師指示。師曰。抱璞不須頻下淚。來朝更獻楚王
【現代漢語翻譯】 現代漢語譯本 問：『什麼是師子（獅子，這裡指禪師）？』 師（禪師）說：『師子是什麼傢俱（指什麼東西）？』 問：『師子出窟（獅子出洞）時如何？』 師說：『師子在什麼處（哪裡）？』 問：『如何是目前佛（眼前的佛）？』 師說：『快禮拜！』 臨遷化（圓寂）上堂，山僧（謙稱，指自己）十二年來，舉揚宗教，諸人怪我甚麼處（你們奇怪我什麼地方）？若要聽三經五論，此去開元寺咫尺（很近）。』言訖而寂（說完就圓寂了）。
福州安國院弘瑫（Hóng Tāo）明真禪師
泉州陳氏子，參雪峰（禪師名）。 雪峰問：『甚麼處來（從哪裡來）？』 曰：『江西來。』 峰曰：『甚麼處見達磨（Dámó，菩提達摩，禪宗始祖）？』 曰：『分明向和尚道（我清楚地向您說）。』 峰曰：『道甚麼（說什麼）？』 曰：『甚麼處去來（從哪裡來）？』 一日，雪峰見師，忽搊住（抓住）曰：『盡乾坤是個解脫門，把手拽伊不肯人（整個天地都是解脫之門，拉著你的手你卻不肯進去）。』 曰：『和尚怪弘瑫不得（和尚您不能怪我弘瑫）。』 峰拓開（放開）曰：『雖然如此，爭奈背後許多師僧何（即便如此，可是你身後還有許多僧人怎麼辦）？』 師舉國師碑文曰：『得之於心，猗蘭作旃檀之樹（得到精髓，普通的蘭花也能成為珍貴的旃檀樹）；失之於旨，甘露乃蒺藜之園（失去精髓，甘甜的甘露也會變成佈滿蒺藜的荒園）。』 問僧曰：『一語須具得失兩意，汝作么生道（一句話必須包含得失兩種含義，你怎麼說）？』 僧舉拳曰：『不可喚作拳頭也（不能叫它拳頭）。』 師不肯，亦舉拳別曰：『祇為喚這個作拳頭（就因為你叫它拳頭）。』 出世囷山，后閩帥，命居安國，大闡元風（大力弘揚禪宗）。 僧問：『如何是西來意（什麼是達摩祖師從西方帶來的禪宗真意）？』 師曰：『是即是莫錯會（是就是，不要錯會）。』 問：『如何是第一句？』 師曰：『問問（問你自己）。』 問：『學人上來未盡其機，請師盡機（學人上來還沒有完全表達自己的想法，請禪師您完全表達）。』 師良久，僧禮拜，師曰：『忽到別處人問，汝作么生舉（如果到別的地方有人問你，你怎麼說）？』 曰：『終不敢錯舉（終究不敢說錯）。』 師曰：『未出門，已見笑具（還沒出門，就已經被人嘲笑了）。』 問：『如何是達磨傳底心（什麼是達摩祖師傳的心法）？』 師曰：『素非后躅（本來就沒有痕跡）。』 問：『不落有無之機，請師全道（不落入有和無的分別，請禪師完全說出來）。』 師曰：『汝試斷看（你試著斷開看看）。』 問：『如何是一毛頭事（什麼是極小的事情）？』 師拈起袈裟曰：『乞師指示（請禪師指示）。』 師曰：『抱璞不須頻下淚，來朝更獻楚王（抱著璞玉不必頻頻流淚，明天再獻給楚王（前740年—前690年））』。
【English Translation】 English version Question: 'What is Shizi (lion, here referring to the Zen master)?' The master (Zen master) said: 'What kind of furniture is Shizi (what is it)?' Question: 'What is it like when Shizi comes out of the cave (when the lion comes out of the cave)?' The master said: 'Where is Shizi (where is the lion)?' Question: 'What is the Buddha right before our eyes?' The master said: 'Quickly bow!' Before passing away, he ascended the hall and said, 'For the past twelve years, this mountain monk (humble term for oneself) has been promoting religion. What is it about me that you find strange? If you want to listen to the Three Sutras and Five Treatises, Kaiyuan Temple is just a stone's throw away.' He finished speaking and passed away.
Zen Master Hong Tao (Hóng Tāo) Mingzhen of Anguo Temple in Fuzhou
A son of the Chen family in Quanzhou, he visited Xuefeng (Zen master's name). Xuefeng asked: 'Where do you come from?' He said: 'From Jiangxi.' Xuefeng said: 'Where did you see Damo (Dámó, Bodhidharma, the first patriarch of Zen Buddhism)?' He said: 'I clearly tell the abbot.' Xuefeng said: 'Tell what?' He said: 'Where did you come from?' One day, Xuefeng saw the master and suddenly grabbed him, saying: 'The entire universe is a door to liberation. I pull your hand, but you refuse to enter.' He said: 'Abbot, you cannot blame Hong Tao.' Xuefeng released him and said: 'Even so, what about the many monks behind you?' The master quoted the inscription on the stele of the National Teacher, saying: 'If you obtain it in your heart, the Yilan (orchid) becomes a sandalwood tree; if you lose its essence, the nectar becomes a garden of tribulus (蒺藜).' He asked a monk: 'A word must contain both gain and loss. How do you say it?' The monk raised his fist and said: 'It cannot be called a fist.' The master disagreed and also raised his fist, saying: 'Just because you call it a fist.' He emerged into the world at Qun Mountain, and later the governor of Min ordered him to reside at Anguo Temple, greatly promoting the original spirit (of Zen). A monk asked: 'What is the meaning of the Westward Journey (what is the true meaning of Zen Buddhism brought by Bodhidharma from the West)?' The master said: 'It is, but don't misunderstand.' Question: 'What is the first sentence?' The master said: 'Ask, ask (ask yourself).' Question: 'The student has not fully expressed his intention, please master fully express it.' The master was silent for a long time, and the monk bowed. The master said: 'If someone asks you elsewhere, how will you answer?' He said: 'I will never dare to answer incorrectly.' The master said: 'Before leaving the door, you are already a laughingstock.' Question: 'What is the mind transmitted by Damo (what is the mind-method transmitted by Bodhidharma)?' The master said: 'Originally, there are no traces.' Question: 'Without falling into the mechanism of existence and non-existence, please master fully explain.' The master said: 'Try to cut it off and see.' Question: 'What is a matter of a single hair (what is an extremely small matter)?' The master picked up his kasaya (袈裟) and said: 'Please master instruct.' The master said: 'Holding the uncut jade, there is no need to shed tears frequently; tomorrow, offer it to King Chu (前740年—前690年) again.'
看 問。寂寂無言時如何。師曰。更進一步 問凡有言句。皆落因緣方便。不落因緣方便事如何。師曰。桔槔之士頻逢。抱甕之流罕遇 問向上一路。千聖不傳。未審。和尚如何傳。師曰。且留口吃飯著 問如何是高尚底人。師曰。河濵無洗耳之叟。磻溪絕垂釣之人 問十二時中。如何救得生死。師曰。執缽不須窺眾樂。履冰何得步參差 問學人擬問宗乘。師還許也無。師曰。但問。僧擬問。師便喝出 問目前生死如何免得。師曰。把將生死來 問知有底人。為甚麼道不得。師曰。汝爺名甚麼 問如何是活人劍。師曰。不敢瞎卻汝。曰如何是殺人刀。師曰。祇這個是 問不犯鋒铓如何知音。師曰。驢年去 問苦澀處乞師一言。師曰。可煞沉吟。曰為甚麼如此。師曰。也須相悉好 問常居正位底人。還消得人天供養否。師曰。消不得。曰為甚麼消不得。師曰。是甚麼心行。曰甚麼人消得。師曰。著衣吃飯底消得 師舉棱住招慶時。在法堂東角立。謂僧曰。這裡好致一問。僧便問。和尚為何不居正位。棱曰。為汝恁么來。曰即今作么生。棱曰。用汝眼作么。師乃曰。他家恁么。問別是個道理。汝今作么生道。后安國曰。恁么則大眾一時散去得也。師自代曰。恁么即大眾一時禮拜。
泉州睡龍山道溥弘教禪師
【現代漢語翻譯】 現代漢語譯本 問：在寂靜無言的時候該如何是好？ 師父說：更進一步。 問：凡是說出來的語句，都落入了因緣和方便法門，那麼不落入因緣和方便的事情又該如何呢？ 師父說：用桔槔打水的人經常能遇到，抱著瓦罐打水的人卻很少遇到。（桔槔：一種井上汲水工具。抱甕：指效率低下的汲水方式） 問：向上一路，歷代聖賢都不傳授，不知道和尚您是如何傳授的？ 師父說：還是留著嘴吃飯吧。 問：如何才是高尚的人？ 師父說：河邊沒有洗耳朵的隱士（指堯舜時代的巢父），磻溪沒有垂釣的人（指周朝(約公元前1046年—公元前256年)的姜太公）。（河濵：河邊。磻溪：地名，在今陜西省寶雞市） 問：一天十二個時辰中，如何才能解脫生死？ 師父說：拿著缽不必偷看眾人的歡樂，在冰上行走怎麼能走得不穩？ 問：學人想要請問宗乘（佛教的根本教義），師父您允許嗎？ 師父說：只管問。 僧人想要發問，師父便喝斥他。 問：眼前的生死如何才能避免？ 師父說：把生死拿來。 問：明白真理的人，為什麼說不出來？ 師父說：你父親叫什麼名字？ 問：如何是活人劍？ 師父說：不敢弄瞎你的眼睛。 問：如何是殺人刀？ 師父說：就是這個。 問：不憑藉鋒利的刀刃，如何才能成為知音？ 師父說：等到驢年去吧。 問：在苦澀的地方請師父開示一句。 師父說：真是太遲疑了。 問：為什麼這樣說？ 師父說：也需要互相瞭解才好。 問：常居正位的人，還需要接受人天的供養嗎？ 師父說：不需要。 問：為什麼不需要？ 師父說：是什麼樣的心行？ 問：什麼樣的人需要？ 師父說：穿衣吃飯的人需要。 師父舉例說，棱禪師住在招慶寺的時候，站在法堂的東角，對僧人說：『這裡可以提出一個問題。』 僧人便問：『和尚為什麼不居正位？』 棱禪師說：『因為你這樣來問。』 僧人說：『現在該怎麼辦？』 棱禪師說：『用你的眼睛做什麼？』 師父於是說：『他們那樣問，是另外一個道理。你現在打算怎麼說？』 後來安國禪師說：『這樣的話，大眾就可以一時散去了。』 師父自己代替回答說：『這樣的話，大眾就應該一時禮拜。』
泉州睡龍山道溥弘教禪師
【English Translation】 English version Question: What to do in times of silent stillness? The Master said: Take a step further. Question: All spoken words fall into the realm of cause and condition and expedient means. What about things that do not fall into cause and condition and expedient means? The Master said: Those who use the shadoof (a well sweep) are often encountered, but those who carry water in jars are rarely seen. (Shadoof: a tool for drawing water from a well. Carrying water in jars: refers to an inefficient way of drawing water) Question: The path upwards is not transmitted by the sages of the past. How does the Master transmit it? The Master said: Keep your mouth for eating. Question: What is a noble person? The Master said: There are no hermits washing their ears by the river (referring to Chao Fu in the era of Yao and Shun), and no one fishing in Panxi (referring to Jiang Taigong of the Zhou Dynasty (c. 1046 – 256 BC)). (河濵: riverside. 磻溪: place name, now in Baoji City, Shaanxi Province) Question: How can one be liberated from birth and death in the twelve periods of the day? The Master said: Holding the bowl, there is no need to peek at the joy of the crowd; walking on ice, how can one walk unsteadily? Question: This student intends to ask about the Zongcheng (the fundamental teachings of Buddhism). Will the Master allow it? The Master said: Just ask. When a monk intended to ask, the Master immediately shouted him out. Question: How can one avoid the present birth and death? The Master said: Bring birth and death here. Question: Why can't those who understand the truth speak of it? The Master said: What is your father's name? Question: What is the sword that gives life? The Master said: I dare not blind your eyes. Question: What is the sword that kills? The Master said: This is it. Question: How can one become a kindred spirit without relying on sharp blades? The Master said: Go in the year of the donkey. Question: Please give a word of instruction in a bitter place. The Master said: You are too hesitant. Question: Why do you say that? The Master said: It is necessary to understand each other well. Question: Does a person who always resides in the correct position still need to receive offerings from humans and gods? The Master said: No, they don't. Question: Why not? The Master said: What kind of mental activity is that? Question: What kind of person needs it? The Master said: Those who wear clothes and eat food need it. The Master cited an example: When Zen Master Leng lived in Zhaoqing Temple, he stood in the east corner of the Dharma Hall and said to the monks, 'A question can be raised here.' The monk then asked, 'Why doesn't the Master reside in the correct position?' Zen Master Leng said, 'Because you come to ask like this.' The monk said, 'What should be done now?' Zen Master Leng said, 'What do you do with your eyes?' The Master then said, 'The way they ask is another principle. What do you intend to say now?' Later, Zen Master Anguo said, 'In that case, the assembly can disperse at once.' The Master answered on his own behalf, 'In that case, the assembly should prostrate at once.'
Zen Master Daopu Hongjiao of Sleeping Dragon Mountain in Quanzhou
福唐鄭氏子。初住五峰。上堂。莫道空山無祇待。便歸方丈 僧問。凡有言句不出大千頂。未審。頂外事如何。師曰。凡有言句。不是大千頂。曰如何是大千頂。師曰。摩醯首羅天。猶是小千界 問初心後學。近入叢林方便門中。乞師指示。師敲門枋。僧曰。向上還有事也無。師曰有。曰如何是向上事。師再敲門枋。
南嶽金輪可觀禪師
福唐薛氏子。參雪峰。峰曰。近前來。師方近前作禮。峰與一蹋。師忽契悟。師事十二載。復歷叢林。住後上堂。我在雪峰。遭他一蹋。直至如今眼不開。不知是何境界 僧問。如何是西來意。師曰。不是 大眾夜參。後下堂。師召大眾。眾回首。師曰。看月。眾乃看。師曰。月似彎弓。少雨多風。眾無對 問古人道。毗盧有師。法身有主。如何是毗盧師法身主。師曰。不可床上安床 問如何是日用事。師拊掌三下。僧曰。學人未領此意。師曰。更待甚麼 問從上宗乘。如何為人。師曰。我今日未喫茶。曰請師旨示。師曰。過也 問正則不問。請師傍指。師曰。抱取貓兒去 問僧。甚處來。曰華光。師便推出閉卻門。僧無對 問路逢達道人。不將語默對。未審。將何對。師咄曰。出去 問僧。作么生是覿面事。曰請師鑒。師曰。恁么道還當么。曰故為即不可。師曰。別是
【現代漢語翻譯】 現代漢語譯本 福唐鄭氏之子。最初住在五峰。上堂說法時說：『不要說空山沒有神祇護持。』說完便回到方丈室。有僧人問道：『凡是言語都離不開大千世界（指佛教宇宙觀中的一個世界），不知道大千世界之外的事情是怎樣的？』 禪師說：『凡是言語，都不是大千世界。』 僧人問：『什麼是大千世界？』 禪師說：『摩醯首羅天（佛教欲界頂天的天主），也只是小千世界。』 有初學佛法的僧人，剛進入寺院，想在方便之門中得到指點，請求禪師開示。禪師敲打門框。僧人問：『向上還有更高的境界嗎？』 禪師說：『有。』 僧人問：『什麼是向上的境界？』 禪師再次敲打門框。
南嶽金輪可觀禪師
福唐薛氏之子。參拜雪峰禪師。雪峰禪師說：『靠近前來。』 禪師於是走近前去作禮，雪峰禪師一腳踢去，禪師忽然開悟。禪師跟隨雪峰禪師十二年，又遊歷各處寺院。住持一方後上堂說法時說：『我在雪峰禪師那裡，被他踢了一腳，直到現在眼睛還睜不開，不知道是什麼境界。』 有僧人問道：『什麼是西來意（指禪宗的宗旨）？』 禪師說：『不是。』 大眾參加晚間的禪修。結束後下堂，禪師呼喚大眾，大眾回頭。禪師說：『看月亮。』 大眾於是看月亮。禪師說：『月亮像彎弓，預示少雨多風。』 大眾無言以對。 有人問道：『古人說，毗盧遮那佛（佛教宇宙觀中的報身佛）有老師，法身佛有主人，什麼是毗盧遮那佛的老師和法身佛的主人？』 禪師說：『不可床上安床（比喻多此一舉）。』 有人問：『什麼是日用事？』 禪師拍掌三下。僧人說：『學人未能領會此意。』 禪師說：『還等待什麼？』 有人問：『從上宗乘，如何為人開示？』 禪師說：『我今天還沒喝茶。』 僧人說：『請禪師開示。』 禪師說：『錯過了。』 有人問：『正面的問題不問，請禪師從側面指點。』 禪師說：『抱走貓兒去。』 禪師問一個僧人：『從哪裡來？』 僧人說：『華光。』 禪師便把他推出門外並關上門。僧人無言以對。 有人問：『路上遇到得道之人，不以言語或沉默相對，不知道該如何相對？』 禪師呵斥道：『出去！』 有人問一個僧人：『怎麼是覿面事？』 僧人說：『請禪師鑑察。』 禪師說：『這麼說對嗎？』 僧人說：『故意這麼說就不對了。』 禪師說：『另說。』
【English Translation】 English version The son of the Zheng family of Futang. Initially resided at Five Peaks. During an assembly, he said, 'Don't say that the empty mountains have no deities waiting.' Then he returned to his abbot's quarters. A monk asked, 'All words and phrases do not go beyond the summit of the great chiliocosm (a Buddhist cosmological term referring to a vast universe). I wonder, what is beyond the summit?' The master said, 'All words and phrases are not the summit of the great chiliocosm.' The monk asked, 'What is the great chiliocosm?' The master said, 'Maheśvara Heaven (the highest heaven in the desire realm of Buddhism) is still a small chiliocosm.' A novice monk, newly entering the monastery, seeking guidance in the expedient gate, asked the master for instruction. The master knocked on the door frame. The monk said, 'Is there anything beyond this?' The master said, 'Yes.' The monk asked, 'What is beyond this?' The master knocked on the door frame again.
Zen Master Kegan of Golden Wheel, Nanyue
The son of the Xue family of Futang. Visited Xuefeng. Xuefeng said, 'Come closer.' The master approached and bowed. Xuefeng kicked him. The master suddenly attained enlightenment. He served Xuefeng for twelve years and then traveled to various monasteries. After becoming an abbot, he said during an assembly, 'At Xuefeng's place, I was kicked by him. Until now, my eyes are still not open. I don't know what state this is.' A monk asked, 'What is the meaning of Bodhidharma's coming from the West (referring to the essence of Zen Buddhism)?' The master said, 'It is not.' The assembly attended the evening meditation. After the session, the master called out to the assembly. The assembly turned their heads. The master said, 'Look at the moon.' The assembly looked. The master said, 'The moon is like a bent bow, indicating little rain and much wind.' The assembly had no response. Someone asked, 'The ancients said, Vairocana (the cosmic Buddha) has a teacher, and the Dharmakaya (the body of essence) has a master. Who is Vairocana's teacher and the Dharmakaya's master?' The master said, 'One cannot place a bed on top of a bed (meaning it is redundant).' Someone asked, 'What is daily activity?' The master clapped his hands three times. The monk said, 'This student does not understand this meaning.' The master said, 'What are you waiting for?' Someone asked, 'How does one instruct others according to the supreme vehicle?' The master said, 'I have not had tea today.' The monk said, 'Please instruct us, Master.' The master said, 'Missed it.' Someone asked, 'I will not ask directly; please give a side indication.' The master said, 'Take the cat away.' The master asked a monk, 'Where do you come from?' The monk said, 'Huaguang.' The master pushed him out and closed the door. The monk had no response. Someone asked, 'If one meets a person who has attained the Way on the road, one should not respond with words or silence. How should one respond?' The master shouted, 'Get out!' Someone asked a monk, 'What is the matter at hand?' The monk said, 'Please examine it, Master.' The master said, 'Is it right to say it like that?' The monk said, 'It is not right to do it intentionally.' The master said, 'Another way.'
一著 問如何是靈源一路。師曰。蹋過作么 雪峰院主。有書來招曰。山頭和尚年尊也。長老何不再入嶺一轉。師回書曰。待山頭和尚別有見解。即再入嶺。僧問。如何是雪峰見解。師曰。我也驚。
福州大普山玄通禪師
本郡人。僧問。驪龍頷下珠如何取得。師乃拊掌瞬視 問方便以前事如何。師便推出其僧 問如何是祖師西來意。師曰。咬骨頭漢出去 問撥塵見佛時如何。師曰。脫枷來商量 問急急相投請師投。師曰。鈍漢。
福州長生山皎然禪師
本郡人。久依雪峰。一日與僧斫樹次。峰曰。斫到心且住。師曰。斫卻著。峰曰。古人以心傳心。汝為甚麼道斫卻。師擲下斧曰。傳峰打一拄杖而去 僧問雪峰。如何是第一句。峰良久。僧舉似師。師曰。此是第二句。峰再令其僧來問。如何是第一句。師曰。蒼天蒼天 普請次。雪峰問。古人道。誰知席帽下元是昔愁人。古人意作么生。師側戴笠子曰。這個是甚麼人語 峰問師。持經者。能荷擔如來。作么主是荷擔如來。師乃捧雪峰。向禪床上 普請次。雪峰負一束藤。路逢一僧。便拋下。僧擬取。峰便蹋倒歸。謂師曰。我今日蹋這僧快。師曰。和尚卻替這僧。入涅槃堂始得。峰便休去 雪峰問。光境俱亡。復是何物。師曰。放皎然過有道處
【現代漢語翻譯】 現代漢語譯本 一僧問道：『如何是靈源（Lingyuan，地名）一路？』 禪師說：『你踏過了又要做什麼？』 雪峰院主（Xuefeng Yuanzhu，人名）有信來邀請說：『山頭和尚（Shantou Heshang，人名）年事已高，長老您何不再入嶺（Ling，地名）一轉？』 禪師回信說：『等山頭和尚有了別的見解，我就再入嶺。』 僧人問道：『如何是雪峰（Xuefeng，山名）的見解？』 禪師說：『我也很驚訝。』
福州大普山玄通禪師（Xuantong Chanshi of Dapu Mountain in Fuzhou，人名）
是本郡人。僧人問道：『驪龍（Lilong，傳說中的龍）頷下的寶珠如何取得？』 禪師於是拍掌並迅速地看他。 問：『方便（Fangbian，佛教術語，指引導眾生達到覺悟的手段）以前的事情如何？』 禪師便把那個僧人推出。 問：『如何是祖師西來意（Zushi Xilaiyi，禪宗用語，指達摩祖師從西方來到中國的目的）？』 禪師說：『咬骨頭的傢伙出去。』 問：『撥開塵土見到佛（Fo，佛教用語，指覺悟者）時如何？』 禪師說：『脫掉枷鎖來商量。』 問：『急急忙忙地投靠，請禪師接納。』 禪師說：『笨蛋。』
福州長生山皎然禪師（Jiaoran Chanshi of Changsheng Mountain in Fuzhou，人名）
是本郡人，長期跟隨雪峰（Xuefeng，山名）。一天，與僧人一起砍樹時，雪峰（Xuefeng，山名）說：『砍到心的時候就停住。』 禪師說：『砍掉它。』 雪峰（Xuefeng，山名）說：『古人以心傳心，你為什麼說砍掉？』 禪師放下斧頭說：『傳。』 雪峰（Xuefeng，山名）打了他一拄杖就走了。 僧人問雪峰（Xuefeng，山名）：『如何是第一句？』 雪峰（Xuefeng，山名）沉默了很久。 僧人把這件事告訴了禪師，禪師說：『這是第二句。』 雪峰（Xuefeng，山名）再次讓那個僧人來問：『如何是第一句？』 禪師說：『蒼天啊蒼天。』 普請（Puqing，佛教用語，指寺院集體勞動）時，雪峰（Xuefeng，山名）問：『古人說，『誰知席帽下元是昔愁人』，古人的意思是什麼？』 禪師側戴著笠子說：『這是什麼人的話？』 雪峰（Xuefeng，山名）問禪師：『持經者，能荷擔如來（Rulai，佛教用語，指佛的稱號之一），如何才是荷擔如來？』 禪師於是捧起雪峰（Xuefeng，山名），放到禪床上。 普請（Puqing，佛教用語，指寺院集體勞動）時，雪峰（Xuefeng，山名）揹著一捆藤，在路上遇到一個僧人，便扔下藤。僧人想要拿起來，雪峰（Xuefeng，山名）便把他踢倒，然後回去，對禪師說：『我今天踢這個僧人真痛快。』 禪師說：『和尚您卻要替這個僧人進入涅槃堂（Niepantang，佛教用語，指僧人圓寂的地方）才行。』 雪峰（Xuefeng，山名）便作罷了。 雪峰（Xuefeng，山名）問：『光境俱亡，復是何物？』 禪師說：『放皎然（Jiaoran，人名）過去有道的地方。』
【English Translation】 English version A monk asked: 'What is the road to Lingyuan (Lingyuan, a place name)?' The Zen master said: 'What do you want to do after you have stepped over it?' Abbot Xuefeng (Xuefeng Yuanzhu, a person's name) sent a letter inviting him, saying: 'The old monk of Shantou (Shantou Heshang, a person's name) is old, why don't you, Elder, go back to Ling (Ling, a place name) for a turn?' The Zen master replied: 'When the old monk of Shantou (Shantou Heshang, a person's name) has another insight, I will go back to Ling.' A monk asked: 'What is Xuefeng's (Xuefeng, a mountain name) insight?' The Zen master said: 'I am also surprised.'
Zen Master Xuantong of Dapu Mountain in Fuzhou (Xuantong Chanshi of Dapu Mountain in Fuzhou, a person's name)
He was from this prefecture. A monk asked: 'How to obtain the pearl under the chin of the Lilong (Lilong, a legendary dragon)?' The Zen master then clapped his hands and looked at him quickly. Asked: 'What about things before convenience (Fangbian, a Buddhist term, referring to the means to guide sentient beings to enlightenment)?' The Zen master pushed the monk out. Asked: 'What is the meaning of the Patriarch's coming from the West (Zushi Xilaiyi, a Zen term, referring to the purpose of Bodhidharma's coming to China from the West)?' The Zen master said: 'Get out, you bone-gnawing fellow.' Asked: 'What happens when you see the Buddha (Fo, a Buddhist term, referring to the enlightened one) after clearing away the dust?' The Zen master said: 'Take off your shackles and come to discuss it.' Asked: 'I am rushing to rely on you, please accept me, Master.' The Zen master said: 'Dullard.'
Zen Master Jiaoran of Changsheng Mountain in Fuzhou (Jiaoran Chanshi of Changsheng Mountain in Fuzhou, a person's name)
He was from this prefecture and had been following Xuefeng (Xuefeng, a mountain name) for a long time. One day, while chopping trees with a monk, Xuefeng (Xuefeng, a mountain name) said: 'Stop when you chop to the heart.' The Zen master said: 'Chop it off.' Xuefeng (Xuefeng, a mountain name) said: 'The ancients transmitted mind to mind, why do you say chop it off?' The Zen master put down the axe and said: 'Transmit.' Xuefeng (Xuefeng, a mountain name) hit him with a staff and left. A monk asked Xuefeng (Xuefeng, a mountain name): 'What is the first sentence?' Xuefeng (Xuefeng, a mountain name) was silent for a long time. The monk told the Zen master about this, and the Zen master said: 'This is the second sentence.' Xuefeng (Xuefeng, a mountain name) again asked the monk to ask: 'What is the first sentence?' The Zen master said: 'Oh heavens, oh heavens.' During Puqing (Puqing, a Buddhist term, referring to collective labor in a monastery), Xuefeng (Xuefeng, a mountain name) asked: 'The ancients said, 'Who knows that under the straw hat is the sorrowful person of the past', what did the ancients mean?' The Zen master wore his bamboo hat sideways and said: 'Whose words are these?' Xuefeng (Xuefeng, a mountain name) asked the Zen master: 'The one who holds the scriptures can bear the Tathagata (Rulai, a Buddhist term, referring to one of the Buddha's titles), how is it to bear the Tathagata?' The Zen master then lifted Xuefeng (Xuefeng, a mountain name) and placed him on the Zen bed. During Puqing (Puqing, a Buddhist term, referring to collective labor in a monastery), Xuefeng (Xuefeng, a mountain name) carried a bundle of rattan on his back and met a monk on the road, so he threw down the rattan. The monk wanted to pick it up, but Xuefeng (Xuefeng, a mountain name) kicked him down and went back, saying to the Zen master: 'I kicked this monk so happily today.' The Zen master said: 'The abbot should enter the Nirvana Hall (Niepantang, a Buddhist term, referring to the place where monks pass away) for this monk.' Xuefeng (Xuefeng, a mountain name) then gave up. Xuefeng (Xuefeng, a mountain name) asked: 'When light and object are both gone, what is it?' The Zen master said: 'Let Jiaoran (Jiaoran, a person's name) pass to the place where there is the Way.'
。峰曰。放汝過作么生道。曰皎然亦放和尚過。峰曰。放汝二十棒。師便禮拜 住后。僧問。古人有言。無明即佛性。煩惱不須除。如何是無明即佛性。師忿然作色。舉拳呵曰。今日打這師僧去也曰。如何是煩惱不須除。師以手拏頭曰。這師僧得恁么發人業 問路逢達道人。不將語默對。未審將甚麼對。師曰。上紙墨堪作甚麼。閩帥。署禪主大師。莫知所終。
信州鵝湖智孚禪師
福州人。僧問。萬法歸一。一歸何所。師曰。非但阇黎一人忙 問虛空講經。以何為宗。師曰。阇黎不是。聽眾出去 問五逆之子。還受父約也無。師曰。雖有自裁。未免傷己 問如何是佛向上人。師曰。情知阇黎不奈何。曰為甚麼不奈何。師曰。未必小人得見君子 問在前一句請師道。師曰。腳跟下探取甚麼。曰即今見問。師曰。看阇黎變身不得 問。雪峰拋下拄杖意作么生。師以香匙拋下地。僧曰。未審。此意如何。師曰。不是好種。出去 問如何是鵝湖第一句。師曰。道甚麼。曰如何即是。師曰。妨我打睡 問不問不答時如何。師曰。問人焉知 問迷子未歸家時如何。師曰。不在途。曰歸后如何。師曰。正在迷 問如何是源頭事。師曰。途中覓甚麼 問如何是一句。師曰。會么。曰恁么莫便是否。師曰。蒼天蒼天 鏡清問
【現代漢語翻譯】 峰（雪峰義存禪師）問：『放你過去，你怎麼說？』（意指如何表達你的見解）僧回答：『皎然也放和尚過去。』（意指我也像皎然一樣放你過去）雪峰說：『放你二十棒！』 這位僧人便禮拜。（表示接受） 住持一方后，有僧人問：『古人有言，無明即佛性，煩惱不須除，如何是無明即佛性？』 智孚禪師勃然變色，舉起拳頭呵斥道：『今日要打這師僧！』 僧人又問：『如何是煩惱不須除？』 智孚禪師用手抓頭說：『這師僧恁么發人業（意指這個人這樣來引人造業）。』 有僧人問：『路逢達道人，不將語默對，未審將甚麼對？』（如果遇到得道之人，既不用言語也不用沉默來應對，那用什麼來應對呢？）智孚禪師說：『上紙墨堪作甚麼？』（寫在紙上的文字有什麼用？） 閩帥（福建的軍閥）署（任命）智孚禪師為禪主大師，但不知他最終的結局。
信州鵝湖智孚禪師
智孚禪師是福州人。有僧人問：『萬法歸一，一歸何所？』（萬法歸於一，這一歸於何處？）智孚禪師說：『非但阇黎一人忙。』（不僅僅你一個人忙碌。） 有僧人問：『虛空講經，以何為宗？』（在虛空中講經，以什麼為宗旨？）智孚禪師說：『阇黎不是，聽眾出去。』（你不是聽眾，聽眾出去。） 有僧人問：『五逆之子，還受父約也無？』（犯下五逆罪孽的人的兒子，還會受到父親的約束嗎？）智孚禪師說：『雖有自裁，未免傷己。』（即使有自我約束，也難免傷害自己。） 有僧人問：『如何是佛向上人？』（什麼是佛更進一步的人？）智孚禪師說：『情知阇黎不奈何。』（我知道你無可奈何。）僧人問：『為甚麼不奈何？』（為什麼無可奈何？）智孚禪師說：『未必小人得見君子。』（未必小人能見到君子。） 有僧人問：『在前一句請師道。』（請您說出第一句。）智孚禪師說：『腳跟下探取甚麼？』（在腳跟下尋找什麼？）僧人說：『即今見問。』（現在正在問。）智孚禪師說：『看阇黎變身不得。』（看你不能變身。） 有僧人問：『雪峰（雪峰義存禪師）拋下拄杖意作么生？』（雪峰禪師扔下拄杖是什麼意思？）智孚禪師用香匙拋在地上。僧人說：『未審，此意如何？』（不知道，這是什麼意思？）智孚禪師說：『不是好種，出去。』（不是好苗子，出去。） 有僧人問：『如何是鵝湖第一句？』（什麼是鵝湖的第一句？）智孚禪師說：『道甚麼？』（說什麼？）僧人說：『如何即是？』（如何才是？）智孚禪師說：『妨我打睡。』（妨礙我睡覺。） 有僧人問：『不問不答時如何？』（不問不答的時候怎麼樣？）智孚禪師說：『問人焉知。』（問別人怎麼知道。） 有僧人問：『迷子未歸家時如何？』（迷路的孩子沒有回家時怎麼樣？）智孚禪師說：『不在途。』（不在路上。）僧人問：『歸后如何？』（回家后怎麼樣？）智孚禪師說：『正在迷。』（正在迷惑。） 有僧人問：『如何是源頭事？』（什麼是源頭的事？）智孚禪師說：『途中覓甚麼？』（在途中尋找什麼？） 有僧人問：『如何是一句？』（如何是一句？）智孚禪師說：『會么？』（明白嗎？）僧人說：『恁么莫便是否？』（這樣莫非就是？）智孚禪師說：『蒼天蒼天。』（蒼天啊蒼天。） 鏡清（禪師名）問
【English Translation】 Peak (Zen Master Xuefeng Yicun) asked: 'After letting you pass, what will you say?' (meaning how to express your views) The monk replied: 'Jiaoran also lets the abbot pass.' (meaning I also let you pass like Jiaoran) Xuefeng said: 'Give you twenty blows!' The monk then bowed. (indicating acceptance). After residing in a place, a monk asked: 'The ancients said, ignorance is Buddha-nature, and there is no need to eliminate vexation. What is ignorance that is Buddha-nature?' Zen Master Zhifu turned pale with anger, raised his fist and scolded: 'I will beat this monk today!' The monk then asked: 'What is vexation that does not need to be eliminated?' Zen Master Zhifu scratched his head and said: 'This monk is causing people to create karma.' A monk asked: 'Meeting a person who has attained the Tao on the road, not responding with words or silence, what should be used to respond?' (If you meet someone who has attained the Tao, neither using words nor silence to respond, what should you use to respond?) Zen Master Zhifu said: 'What is the use of paper and ink?' (What is the use of writing on paper?) The military governor of Min (Fujian) appointed Zen Master Zhifu as the Zen Master, but his final fate is unknown.
Zen Master Zhifu of Ehu in Xinzhou
Zen Master Zhifu was from Fuzhou. A monk asked: 'The myriad dharmas return to one, where does the one return to?' Zen Master Zhifu said: 'It's not just you, Venerable, who is busy.' A monk asked: 'Preaching the sutras in the void, what is the principle?' Zen Master Zhifu said: 'Venerable, you are not, the audience goes out.' A monk asked: 'Does the son of the five rebellious acts still receive the father's covenant?' Zen Master Zhifu said: 'Although there is self-restraint, it is inevitable to hurt oneself.' A monk asked: 'What is a person who is going beyond Buddha?' Zen Master Zhifu said: 'I know you can't do anything about it.' The monk asked: 'Why can't you do anything about it?' Zen Master Zhifu said: 'It is not necessarily that a small person can see a gentleman.' A monk asked: 'Please tell me the first sentence.' Zen Master Zhifu said: 'What are you looking for under your feet?' The monk said: 'I am asking now.' Zen Master Zhifu said: 'See that you cannot transform yourself.' A monk asked: 'What does it mean that Xuefeng (Zen Master Xuefeng Yicun) threw down his staff?' Zen Master Zhifu threw the incense spoon on the ground. The monk said: 'I don't know, what does this mean?' Zen Master Zhifu said: 'Not a good seed, get out.' A monk asked: 'What is the first sentence of Ehu?' Zen Master Zhifu said: 'What to say?' The monk said: 'What is it?' Zen Master Zhifu said: 'Disturbing my sleep.' A monk asked: 'What if I don't ask or answer?' Zen Master Zhifu said: 'How would someone who is asked know?' A monk asked: 'What about the lost child who has not returned home?' Zen Master Zhifu said: 'Not on the way.' The monk asked: 'What about after returning?' Zen Master Zhifu said: 'Still lost.' A monk asked: 'What is the matter of the source?' Zen Master Zhifu said: 'What are you looking for on the way?' A monk asked: 'What is a sentence?' Zen Master Zhifu said: 'Understand?' The monk said: 'Is it like this?' Zen Master Zhifu said: 'Heavens, heavens.' Jingqing (Zen Master's name) asked
。如何是即今底。師曰。何更即今。清曰。幾就支荷。師曰。語逆言順 師一日不赴堂。侍者來請赴堂。師曰。我今日在莊吃油糍飽。者曰。和尚不曾出入。師曰。你但去問取莊主。者方出門。忽見莊主。歸謝。和尚到莊吃油糍。
杭州西興化度院師郁悟真禪師
泉州人。僧問。如何是西來意。師舉拂子。僧曰。不會。師曰。喫茶去 問如何是一塵。師曰。九世剎那分。曰如何含得法界。師曰。法界在甚麼處 問溪谷各異師何明一。師曰。汝喘作么 問學人初機。乞師指示。入路。師曰。汝怪化度甚麼處 問如何是隨色摩尼珠。師曰。青黃赤白。曰如何是不隨色摩尼珠。師曰。青黃亦白 問如何是西來意。師曰。是東來是西來 問牛頭未見四祖時如何。師曰。鳥獸俱迷。曰見后如何。師曰。山深水冷 問維摩與文殊對談何事。師曰。唯有門前鏡湖水。清風不改舊時波。
漳州隆壽紹卿興法禪師
泉州陳氏子。因侍雪峰山行。見芋葉動。峰指動葉示之。師曰。紹卿甚生怕怖。峰曰。是汝屋裡底怕怖甚麼。師於此有省 尋居龍溪。僧問。古人道。摩尼殿有四角。一角常露。如何是常露底角。師舉拂子 問糧不畜一粒。如何濟得萬人饑。師曰。俠客面前如奪劍。看君不是黠兒郎 問耳目不到處如何
【現代漢語翻譯】 現代漢語譯本： 問：如何是當下？（如何是即今底） 師（禪師）說：為何更要追問當下？（何更即今） 僧（清）說：幾乎就要承擔了。（幾就支荷） 師說：言語違逆，道理順暢。（語逆言順）
禪師一日沒有去佛堂，侍者來請禪師去佛堂。 師說：我今天在村莊吃油糍吃飽了。（我今日在莊吃油糍飽） 侍者說：和尚您不曾出入啊。（和尚不曾出入） 師說：你只管去問莊主。（你但去問取莊主） 侍者剛出門，忽然見到莊主，莊主回來感謝說：和尚到莊上吃油糍了。（和尚到莊吃油糍）
杭州西興化度院師郁悟真禪師
泉州人。僧人問：如何是西來意（Bodhidharma帶來的禪宗真諦）？（如何是西來意） 師舉起拂子（拂塵）。 僧人說：不明白。（不會） 師說：喫茶去。（喫茶去） 問：如何是一塵（最小的微塵）？（如何是一塵） 師說：九世剎那（極短的時間）分。（九世剎那分） 問：如何能包含法界（宇宙萬物）？（如何含得法界） 師說：法界在哪裡？（法界在甚麼處） 問：溪谷各有不同，禪師您如何明瞭一體？（問溪谷各異師何明一） 師說：你喘什麼？（汝喘作么） 問：學人初學，請禪師指示入門的路徑。（問學人初機。乞師指示。入路） 師說：你奇怪化度院什麼？（汝怪化度甚麼處） 問：如何是隨色的摩尼珠（如意寶珠）？（如何是隨色摩尼珠） 師說：青黃赤白。（青黃赤白） 問：如何是不隨色的摩尼珠？（如何是不隨色摩尼珠） 師說：青黃也是白。（青黃亦白） 問：如何是西來意？（如何是西來意） 師說：是東來還是西來？（是東來是西來） 問：牛頭（法融禪師）未見四祖（道信禪師）時如何？（問牛頭未見四祖時如何） 師說：鳥獸都迷惑。（鳥獸俱迷） 問：見后如何？（曰見后如何） 師說：山深水冷。（山深水冷） 問：維摩詰（Vimalakirti）與文殊（Manjusri）對談何事？（問維摩與文殊對談何事） 師說：唯有門前鏡湖水，清風不改舊時波。（唯有門前鏡湖水。清風不改舊時波）
漳州隆壽紹卿興法禪師
泉州陳氏子。因為侍奉雪峰禪師在山中行走，看見芋頭葉子動。 雪峰禪師指著動著的葉子給他看，開示他。 紹卿說：紹卿非常害怕。（紹卿甚生怕怖） 雪峰禪師說：是你自己屋裡的，怕什麼？（是汝屋裡底怕怖甚麼） 紹卿因此有所領悟。 不久住在龍溪。 僧人問：古人說，摩尼殿有四角，一角常露，如何是常露的角？（古人道。摩尼殿有四角。一角常露。如何是常露底角） 師舉起拂子。 問：糧食一粒都不儲存，如何救濟萬人的飢餓？（問糧不畜一粒。如何濟得萬人饑） 師說：在俠客面前奪他的劍，我看你不是個聰明的孩子。（俠客面前如奪劍。看君不是黠兒郎） 問：耳目都無法到達的地方如何？（問耳目不到處如何）
【English Translation】 English version: Asked: What is the present moment? (如何是即今底) The Master said: Why further inquire about the present moment? (何更即今) The monk (Qing) said: Almost ready to shoulder the burden. (幾就支荷) The Master said: Words are contrary, but the principle is in accord. (語逆言順)
One day, the Master did not attend the hall. The attendant came to invite the Master to the hall. The Master said: Today, I ate my fill of fried rice cakes in the village. (我今日在莊吃油糍飽) The attendant said: The Abbot has not been out. (和尚不曾出入) The Master said: Just go and ask the village head. (你但去問取莊主) As soon as the attendant went out, he suddenly saw the village head, who returned to thank him, saying: The Abbot came to the village to eat fried rice cakes. (和尚到莊吃油糍)
Zen Master Shi Yu Wuzhen of Xixing Huadu Temple in Hangzhou
A man from Quanzhou. A monk asked: What is the meaning of the Bodhidharma's arrival from the West? (如何是西來意) The Master raised his whisk. The monk said: I don't understand. (不會) The Master said: Go have some tea. (喫茶去) Asked: What is a single mote of dust? (如何是一塵) The Master said: A fraction of a moment in nine lifetimes. (九世剎那分) Asked: How can it contain the Dharma realm? (如何含得法界) The Master said: Where is the Dharma realm? (法界在甚麼處) Asked: Streams and valleys are different; how does the Master illuminate oneness? (問溪谷各異師何明一) The Master said: Why are you panting? (汝喘作么) Asked: A student is a beginner; I beg the Master to point out the path of entry. (問學人初機。乞師指示。入路) The Master said: What do you find strange about Huadu Temple? (汝怪化度甚麼處) Asked: What is the Mani (wish-fulfilling) pearl that follows color? (如何是隨色摩尼珠) The Master said: Blue, yellow, red, and white. (青黃赤白) Asked: What is the Mani pearl that does not follow color? (如何是不隨色摩尼珠) The Master said: Blue and yellow are also white. (青黃亦白) Asked: What is the meaning of Bodhidharma's arrival from the West? (如何是西來意) The Master said: Is it coming from the East or coming from the West? (是東來是西來) Asked: What was Niu-t'ou (Fazong) like before he met the Fourth Patriarch (Daoxin) ? (問牛頭未見四祖時如何) The Master said: Birds and beasts are all confused. (鳥獸俱迷) Asked: What was he like after he met him? (曰見后如何) The Master said: The mountains are deep, and the water is cold. (山深水冷) Asked: What did Vimalakirti and Manjusri discuss? (問維摩與文殊對談何事) The Master said: Only the Mirror Lake water in front of the gate, the clear breeze does not change the old waves. (唯有門前鏡湖水。清風不改舊時波)
Zen Master Shaoqing Xingfa of Longshou Temple in Zhangzhou
A man from the Chen family in Quanzhou. Once, while serving Zen Master Xuefeng on a mountain walk, he saw a taro leaf moving. Xuefeng pointed to the moving leaf to show him. Shaoqing said: Shaoqing is very afraid. (紹卿甚生怕怖) Xuefeng said: It's from your own house; what are you afraid of? (是汝屋裡底怕怖甚麼) Shaoqing had an awakening from this. Soon after, he lived in Longxi. A monk asked: The ancients said, 'The Mani Hall has four corners, and one corner is always exposed.' What is the corner that is always exposed? (古人道。摩尼殿有四角。一角常露。如何是常露底角) The Master raised his whisk. Asked: Not storing a single grain of rice, how can you relieve the hunger of ten thousand people? (問糧不畜一粒。如何濟得萬人饑) The Master said: Like snatching a sword in front of a knight; I see you are not a clever child. (俠客面前如奪劍。看君不是黠兒郎) Asked: What about where the ears and eyes cannot reach? (問耳目不到處如何)
。師曰。汝無此作。曰恁么即聞也。師曰。真個聾漢。
福州遷宗院行瑫仁慧禪師
泉州王氏子。上堂。我與釋迦同參。汝道參甚麼人。時有僧出。禮拜擬伸問。師曰。錯便下座 問如何是西來意。師曰。熊耳不曾藏 問直下事乞師方便。師曰。不因汝問。我亦不道 問。如何是西來意。師曰。白日無閑人。
福州蓮華永福院從弇超證禪師
僧問。儒門以五常為極則。未審。宗門以何為極則。師良久。僧曰。恁么則學人造次也。師曰。好與拄杖 問教中道唯有一乘法。如何是一乘法。師曰。汝道我在這裡作甚麼。曰恁么則不知教意也。師曰。雖然如此。卻不孤負汝 問不向問處領。猶是學人問處和尚如此。師曰。喫茶去 上堂。長慶道盡法無民。永福即不然。若不盡法。又爭得民。時有僧曰。請師盡法。師曰。我不要汝納稅 問。諸餘即不問。聊徑處乞師垂慈。師曰。不快禮三拜 問大眾雲集。請師說法。師曰。聞么。曰若更佇思應難得及。師曰。實即得 師一日上堂。于座邊立。謂眾曰。二尊不併化。便歸方丈。
襄州云蓋雙泉院歸本禪師
京兆人。初謁雪峰。禮拜次。峰下禪床。跨背而坐。師於此有省 住后。僧問。如何是雙泉。師曰。可惜一雙眉。曰學人不會。師曰。不
【現代漢語翻譯】 現代漢語譯本： 禪師說：『你不要這樣理解。』那人說：『這麼說，我聽懂了。』禪師說：『真是個聾子。』
福州遷宗院行瑫（xíng tāo）仁慧禪師
泉州王氏之子。上堂說法：『我與釋迦牟尼佛一同參禪，你們說參的是什麼人？』當時有個僧人出來，禮拜想要提問。禪師說：『錯了！』便下座。 問：『如何是西來意（指禪宗的宗旨）？』禪師說：『熊耳山不曾隱藏。』 問：『請禪師開示直截了當的道理。』禪師說：『不因為你問，我也不會說。』 問：『如何是西來意？』禪師說：『大白天沒有閑人。』
福州蓮華永福院從弇（yǎn）超證禪師
僧人問：『儒家以五常（仁、義、禮、智、信）為最高的準則，請問禪宗以什麼為最高的準則？』禪師沉默良久。僧人說：『這麼說，是學人冒昧了。』禪師說：『應該給你拄杖。』 問：『經教中說只有一乘法（唯一能使眾生解脫的教法），如何是一乘法？』禪師說：『你說我在這裡做什麼？』那人說：『這麼說，我就不明白經教的意義了。』禪師說：『雖然如此，卻不辜負你。』 問：『不在提問處領會，還是學人提問處，和尚如此。』禪師說：『喫茶去。』 上堂說法：『長慶禪師說盡法無民，永福禪師卻不這樣認為。如果不盡法，又怎麼能得到民呢？』當時有個僧人說：『請禪師盡法。』禪師說：『我不要你納稅。』 問：『其他的暫且不問，請禪師慈悲開示要徑。』禪師說：『不快點禮拜三次。』 問：『大眾雲集，請禪師說法。』禪師說：『聽見了嗎？』那人說：『如果再思考，恐怕就來不及了。』禪師說：『說實話就來得及。』 禪師有一天上堂，站在座位旁邊，對眾人說：『二尊不併化。』便回方丈。
襄州云蓋雙泉院歸本禪師
京兆人。當初拜見雪峰禪師，禮拜時，雪峰禪師下禪床，騎在他的背上坐著。禪師因此有所領悟。 住持后，僧人問：『如何是雙泉？』禪師說：『可惜一雙眉。』那人說：『學人不會。』禪師說：『不。』
【English Translation】 English version: The master said, 'You don't understand it this way.' The person said, 'So, I understand.' The master said, 'Truly a deaf man.'
Zen Master Xingtao Renhui of Qianzong Temple in Fuzhou
A son of the Wang family in Quanzhou. He ascended the hall and said, 'I and Shakyamuni Buddha practice Chan together. What kind of person do you say we are practicing with?' At that time, a monk came out, bowed, and intended to ask a question. The master said, 'Wrong!' and then descended from the seat. Asked, 'What is the meaning of the Westward Transmission (referring to the essence of Zen Buddhism)?' The master said, 'Mount Xiong'er has never hidden it.' Asked, 'Please, Master, explain the direct and straightforward principle.' The master said, 'If you didn't ask, I wouldn't say it either.' Asked, 'What is the meaning of the Westward Transmission?' The master said, 'There are no idle people in broad daylight.'
Zen Master Congyan Chaozheng of Yongfu Temple in Lotus Flower, Fuzhou
A monk asked, 'Confucianism regards the Five Constant Virtues (benevolence, righteousness, propriety, wisdom, and trustworthiness) as the highest principle. May I ask, what does the Zen school regard as the highest principle?' The master remained silent for a long time. The monk said, 'In that case, I have been presumptuous.' The master said, 'It would be good to give you a staff.' Asked, 'The teachings say there is only the One Vehicle Dharma (the only teaching that can liberate sentient beings). What is the One Vehicle Dharma?' The master said, 'What do you say I am doing here?' The person said, 'In that case, I don't understand the meaning of the teachings.' The master said, 'Even so, I will not let you down.' Asked, 'Not understanding at the point of asking, still the monk asks, and the master responds like this.' The master said, 'Go have some tea.' Ascending the hall to preach, 'Zen Master Changqing said that exhausting the Dharma means there are no people. Zen Master Yongfu doesn't think so. If you don't exhaust the Dharma, how can you get the people?' At that time, a monk said, 'Please, Master, exhaust the Dharma.' The master said, 'I don't want you to pay taxes.' Asked, 'I won't ask about the others for now. Please, Master, have mercy and show me the shortcut.' The master said, 'Not quickly bowing three times.' Asked, 'The assembly has gathered. Please, Master, preach the Dharma.' The master said, 'Did you hear it?' The person said, 'If I think about it any longer, I'm afraid it will be too late.' The master said, 'It's true that it's too late.' One day, the master ascended the hall, stood beside the seat, and said to the crowd, 'Two honored ones do not transform together.' Then he returned to his room.
Zen Master Guiben of Shuangquan Temple in Yungai, Xiangzhou
A person from Jingzhao. He initially visited Zen Master Xuefeng. When he bowed, Zen Master Xuefeng got off the Zen bed and sat on his back. The master had an epiphany because of this. After becoming the abbot, a monk asked, 'What is Shuangquan?' The master said, 'What a pity for a pair of eyebrows.' The person said, 'I don't understand.' The master said, 'No.'
曾煩禹力。湍流事不知 問如何是西來的的意。師乃搊住。其僧變色。師曰。我這裡無這個。師手指纖長。特異於人。號手相大師。
韶州林泉和尚
僧問。如何是一塵。師曰。不覺成丘山。
洛京南院和尚
僧問。如何是法法不生。師曰。生也。
有儒者。博覽古今。時呼為張百會。謁師。師問。莫是張百會么。曰不敢。師以手于空畫一畫曰。會么。曰不會。師曰。一尚不會。甚麼處得百會來。
越州洞巖可休禪師
僧問。如何是洞巖正主。師曰。開著 問如何是和尚親切為人處。師曰。大海不宿死屍 問如何是向上一路。師舉衣領示之 問學人遠來請師方便。師曰。方便了也。
定州法海院行周禪師
僧問。風恬浪靜時如何。師曰。吹倒南墻 問如何是道中寶。師曰。不露光。曰莫便是否。師曰。是即露也。
杭州龍井通禪師
僧問。如何是龍井龍。師曰。意氣天然別。神工畫不成。曰為甚麼畫不成。師曰。出羣不帶角。不與類中同。曰還解行雨也無。師曰。普潤無邊際。處處皆結粒。曰還有宗門中事也無。師曰。有曰。如何是宗門中事。師曰。從來無形段。應物不曾虧。
杭州龍興宗靖禪師
臺州人。初參雪峰。誓充飯頭勞
【現代漢語翻譯】 現代漢語譯本： 曾有人費盡禹（夏朝建立者）的力量，卻不知湍流之事。問：『如何是西來的真意？』 禪師便抓住他，那僧人臉色都變了。禪師說：『我這裡沒有這個。』 禪師的手指纖長，與常人不同，人稱『手相大師』。
韶州林泉和尚
僧人問：『如何是一塵（極小的東西，比喻微小的煩惱或執著）？』 禪師說：『不知不覺就成了丘山（比喻積累）』。
洛京南院和尚
僧人問：『如何是法法不生（一切法的本性是不生不滅的）？』 禪師說：『生也。』
有位儒生，博覽古今，當時人稱他為『張百會』。他去拜見禪師。禪師問：『莫非是張百會嗎？』 儒生回答：『不敢當。』 禪師用手在空中畫了一下，說：『會么（明白嗎）？』 儒生說：『不會。』 禪師說：『一尚且不會，從哪裡得到百會（比喻博學）呢？』
越州洞巖可休禪師
僧人問：『如何是洞巖正主（洞巖寺的真正主人）？』 禪師說：『開著（指門戶開放，歡迎來訪）』。問：『如何是和尚親切待人的地方？』 禪師說：『大海不容留死屍（比喻不容忍惡行）』。問：『如何是向上一路（超越一切的道路）？』 禪師舉起衣領給他看。問：『學人遠道而來，請禪師開示方便之法。』 禪師說：『方便了也（已經給予方便了）』。
定州法海院行周禪師
僧人問：『風平浪靜時如何？』 禪師說：『吹倒南墻。』 問：『如何是道中寶（修行道路上的珍寶）？』 禪師說：『不露光。』 僧人說：『莫非就是否定嗎？』 禪師說：『是即露也（如果說是，那就顯露了）』。
杭州龍井通禪師
僧人問：『如何是龍井龍（龍井寺的龍）？』 禪師說：『意氣天然別，神工畫不成。』 僧人問：『為什麼畫不成？』 禪師說：『出羣不帶角，不與類中同。』 僧人問：『還懂得行雲布雨嗎？』 禪師說：『普潤無邊際，處處皆結粒。』 僧人問：『還有宗門中的事嗎？』 禪師說：『有。』 僧人問：『如何是宗門中的事？』 禪師說：『從來無形段，應物不曾虧。』
杭州龍興宗靖禪師
臺州人。最初參拜雪峰禪師，發誓要做飯頭來勞作。
【English Translation】 English version: Someone once exhausted Yu's (the founder of the Xia Dynasty) strength but didn't understand the matter of turbulent currents. He asked, 'What is the meaning of the coming from the West?' The Zen master then grabbed him, and the monk's face changed color. The Zen master said, 'I don't have that here.' The Zen master's fingers were slender and different from ordinary people, and he was called the 'Master of Palmistry'.
Linquan (Forest Spring) Monk of Shaozhou
A monk asked, 'What is a single mote of dust (extremely small thing, a metaphor for tiny worries or attachments)?' The Zen master said, 'Unknowingly, it becomes a hill or mountain (a metaphor for accumulation).'
Nanyuan (Southern Garden) Monk of Luojing
A monk asked, 'What is the non-arising of all dharmas (the nature of all dharmas is non-arising and non-ceasing)?' The Zen master said, 'Arising.'
There was a Confucian scholar who had read widely through ancient and modern times, and people at the time called him 'Zhang Baihui (Zhang the Hundred-Meeting)'. He went to visit the Zen master. The Zen master asked, 'Could you be Zhang Baihui?' The Confucian scholar replied, 'I dare not presume.' The Zen master drew a stroke in the air with his hand and said, 'Do you understand (hui 㑹)?' The Confucian scholar said, 'I don't understand.' The Zen master said, 'You don't even understand one, where did you get a hundred meetings (baihui 百會, a metaphor for erudition) from?'
Dongyan (Cave Cliff) Kexiu Zen Master of Yuezhou
A monk asked, 'What is the true master of Dongyan (the true master of Dongyan Temple)?' The Zen master said, 'Open (referring to the doors being open, welcoming visitors)'. He asked, 'What is the place where the abbot treats people with kindness?' The Zen master said, 'The great sea does not harbor dead corpses (a metaphor for not tolerating evil deeds)'. He asked, 'What is the path beyond (the path beyond everything)?' The Zen master held up his collar to show him. He asked, 'The student has come from afar, please give the Zen master a convenient method.' The Zen master said, 'It is already convenient (convenience has already been given)'.
Xingzhou Zen Master of Fahaivihara (Dharma Sea Temple) in Dingzhou
A monk asked, 'What is it like when the wind is calm and the waves are still?' The Zen master said, 'Blow down the south wall.' He asked, 'What is the treasure in the Way (the treasure on the path of practice)?' The Zen master said, 'It does not reveal its light.' The monk said, 'Is it perhaps negation?' The Zen master said, 'To say it is, is to reveal it.'
Tong Zen Master of Longjing (Dragon Well) in Hangzhou
A monk asked, 'What is the Longjing Dragon (the dragon of Longjing Temple)?' The Zen master said, 'Its spirit and temperament are naturally different; divine craftsmanship cannot paint it.' The monk asked, 'Why can't it be painted?' The Zen master said, 'It stands out from the crowd without horns, and it is not the same as those in its category.' The monk asked, 'Does it also understand how to make rain?' The Zen master said, 'It universally moistens without boundaries, and everywhere it forms grains.' The monk asked, 'Are there also matters within the Zen school?' The Zen master said, 'Yes.' The monk asked, 'What are the matters within the Zen school?' The Zen master said, 'From the beginning, it has no form or shape, and it never lacks in responding to things.'
Zongjing Zen Master of Longxing (Dragon Rising) in Hangzhou
He was from Taizhou. He initially visited Zen Master Xuefeng and vowed to work as a cook.
逾十載。嘗于眾堂中。袒一膊釘簾。峰睹而記曰。汝向後住持。有千僧。其中無一人衲子也。師悔過。回浙住六通院。錢王命居龍興寺。有眾千餘。唯三學講誦之徒。果如雪峰所志 僧問。如何是六通奇特之唱。師曰。天下舉將去 問如何是六通家風。師曰。一條布衲。一斤有餘 問如何是學人進前一路。師曰。誰敢謾汝。曰豈無方便。師曰。早是屈抑也 問如何是和尚家風。師曰。早朝粥。齋時飯。曰更請和尚道。師曰。老僧困。曰畢竟作么生。師大笑而已 錢王。屢延入府。署六通大師。後周世宗顯德元年甲寅冬示滅。壽八十四。塔于大慈山。
福州南禪契璠禪師
上堂。若是名言妙句。諸方總道了也。今日眾中。還有超第一義者。致將一問來。若有即不孤負於人。僧問。如何是第一義。師曰。何不問第一義。曰見問。師曰。已落第二義也 問古佛曲調請師和。師曰。我不和汝雜亂底。曰未審。為甚麼人和。師曰。甚麼處去來。
越州越山師鼐鑑真禪師
初參雪峰而染指。后因閩王請。于清風樓齋坐久。舉目忽睹日光。豁然頓曉。而有偈曰。清風樓上赴官齋。此日平生眼豁開。方信普通年遠事。不從[葸-十+夕]嶺帶將來。歸呈雪峰。峰然之 住后。僧問。如何是佛身。師曰。你問阿
【現代漢語翻譯】 現代漢語譯本 十多年後，（契璠禪師）曾在眾僧的禪堂中，袒露一邊的肩膀，用釘簾遮身。雪峰（雪峰義存禪師）看到後記下這件事說：『你將來住持寺院，會有上千僧人，但其中沒有一個是真正的衲子（修行僧人）。』（契璠禪師）為此感到後悔，回到浙江居住在六通院。錢王（吳越國王）命他住在龍興寺，寺中有僧眾一千多人，但都是隻知三學講誦的僧徒，果真如雪峰（雪峰義存禪師）所預言的那樣。（後唐）長興年間（930-933）住持報恩。僧人問：『什麼是六通奇特的唱法？』禪師說：『天下人都拿去用了。』問：『什麼是六通的家風？』禪師說：『一條粗布僧衣，一斤多重。』問：『什麼是學人進身的一條路？』禪師說：『誰敢欺騙你？』僧人說：『難道沒有方便之門嗎？』禪師說：『這已經是委屈了。』問：『什麼是和尚的家風？』禪師說：『早晨喝粥，齋時吃飯。』僧人說：『請和尚再說一句。』禪師說：『老僧困了。』僧人說：『到底怎麼樣呢？』禪師只是大笑而已。錢王（吳越國王）多次邀請他入府，賜號六通大師。（後周）世宗顯德元年（954）甲寅年冬天圓寂，享年八十四歲，塔葬在大慈山。
福州南禪契璠禪師
上堂說法時說：『如果是名言妙句，各方禪師都說盡了。今天各位當中，還有誰能超出第一義諦？請提一個問題來。如果有人能提出問題，就不辜負我為人說法。』僧人問：『什麼是第一義諦？』禪師說：『為什麼不問第一義諦？』僧人說：『正在問。』禪師說：『已經落入第二義諦了。』問：『請和尚唱一曲古佛的曲調。』禪師說：『我不和你唱雜亂的曲調。』僧人說：『不知為什麼不唱？』禪師說：『從哪裡來？』
越州越山師鼐鑑真禪師
最初參拜雪峰（雪峰義存禪師）時，曾被雪峰（雪峰義存禪師）用手指點撥。後來因為閩王（王延鈞）的邀請，在清風樓齋戒時，久坐之後，抬頭忽然看到日光，豁然頓悟。於是作偈說：『清風樓上赴官齋，此日平生眼豁開。方信普通年遠事，不從[葸-十+夕]嶺帶將來。』回去呈給雪峰（雪峰義存禪師），雪峰（雪峰義存禪師）認可了他的開悟。住持寺院后，僧人問：『什麼是佛身？』禪師說：『你問什麼？』
【English Translation】 English version For more than ten years, (Chan Master Qifan) once bared one shoulder and covered himself with a nailed curtain in the monks' hall. Xuefeng (Chan Master Xuefeng Yicun) saw this and noted, 'In the future, you will be the abbot, and there will be a thousand monks, but not one of them will be a true nātha (mendicant monk).' (Chan Master Qifan) regretted this and returned to Zhejiang to live in the Liutong Monastery. King Qian (King of Wuyue) ordered him to reside in the Longxing Temple, which had more than a thousand monks, but they were all students who only knew the Three Studies of reciting scriptures. It was indeed as Xuefeng (Chan Master Xuefeng Yicun) had predicted. During the Changxing era (930-933) of the Later Tang Dynasty, he served as abbot of Bao'en Temple. A monk asked, 'What is the unique chant of Liutong?' The Chan Master said, 'The whole world is using it.' Asked, 'What is the family style of Liutong?' The Chan Master said, 'A coarse cloth robe, weighing more than a pound.' Asked, 'What is the path for a student to advance?' The Chan Master said, 'Who dares to deceive you?' The monk said, 'Isn't there a convenient way?' The Chan Master said, 'That's already a compromise.' Asked, 'What is the abbot's family style?' The Chan Master said, 'Porridge in the morning, rice at mealtime.' The monk said, 'Please say more, Abbot.' The Chan Master said, 'The old monk is sleepy.' The monk said, 'What is it after all?' The Chan Master just laughed. King Qian (King of Wuyue) repeatedly invited him to the palace and bestowed the title of Great Master Liutong. In the winter of the first year of Xiande (954) of Emperor Shizong of the Later Zhou Dynasty, he passed away at the age of eighty-four and was buried in a pagoda on Mount Daci.
Chan Master Qifan of Nanchansi Temple in Fuzhou
When giving a Dharma talk, he said, 'If it's about famous sayings and wonderful phrases, all the Chan masters have already said them all. Today, among you, is there anyone who can surpass the First Noble Truth? Please ask a question. If someone can ask a question, it won't be in vain for me to give this Dharma talk.' A monk asked, 'What is the First Noble Truth?' The Chan Master said, 'Why not ask about the First Noble Truth?' The monk said, 'I am asking.' The Chan Master said, 'You have already fallen into the Second Noble Truth.' Asked, 'Please, Abbot, sing a tune of the ancient Buddhas.' The Chan Master said, 'I won't sing a mixed-up tune with you.' The monk said, 'I don't understand why not?' The Chan Master said, 'Where did you come from?'
Chan Master Jianzhen of Yueshan Mountain in Yuezhou
He initially visited Xuefeng (Chan Master Xuefeng Yicun) and was touched by Xuefeng's (Chan Master Xuefeng Yicun) finger. Later, due to the invitation of King Min (Wang Yanjun), he sat in meditation for a long time during a vegetarian feast in Qingfeng Tower. He suddenly looked up and saw the sunlight, and he suddenly realized enlightenment. So he composed a verse: 'Attending the official vegetarian feast in Qingfeng Tower, today my eyes have opened for the first time in my life. Now I believe that the distant events of the Putong era, were not brought from [葸-十+夕] Ridge.' He presented it to Xuefeng (Chan Master Xuefeng Yicun), who approved of his enlightenment. After becoming the abbot, a monk asked, 'What is the Buddha's body?' The Chan Master said, 'What are you asking?'
那個佛身。曰釋迦佛身。師曰。舌覆三千界 師臨終示偈曰。眼光隨色盡。耳識逐聲消。還源無別旨。今日與明朝。乃跏趺而逝。
泉州福清院玄訥禪師
高麗人。泉守王公問。如何是宗乘中事。師叱之 僧問。如何是觸目菩提。師曰。阇黎失卻半年糧。曰為甚麼如此。師曰。祇為圖他一斗米 問如何是清凈法身。師曰。蝦蟆曲[(乏-之+蟲)*善] 問教云唯一堅密身。一切塵中現。如何是堅密身。師曰。驢馬貓兒。曰乞師指示。師曰。驢馬也不會 問如何是物物上辨明。師展一足示之。
衢州南臺仁禪師
僧問。如何是南臺境。師曰。不知貴。曰畢竟如何。師曰。阇黎即今在甚麼處。
泉州東禪禪師
初開堂。僧問。人王迎請法王出世。如何提唱宗乘。即得不謬于祖風。師曰。還奈得么。曰若不下水。焉知有魚。師曰。莫閑言語 問如何是佛法最親切處。師曰。過也 問學人末後來。請師最先句。師曰。甚處去來 問如何是學人己分事。師曰。苦 問如何是佛法大意。師曰。幸自可憐生。剛要異鄉邑。
杭州大錢山從襲禪師
雪峰之上足也。自本師印解。洞曉宗要。常曰。擊關南鼓。唱雪峰歌。后入浙中。謁錢王。王欽服道化。命居此山而闡法焉 僧問。不
【現代漢語翻譯】 現代漢語譯本： 關於佛身。問：什麼是釋迦佛（Sakyamuni Buddha）的身？師父說：『舌頭可以覆蓋三千世界。』師父臨終時留下偈語說：『眼光隨著顏色消失，耳識追逐聲音消散。迴歸本源沒有別的宗旨，今天和明天都一樣。』說完就結跏趺坐而逝世。
泉州福清院玄訥禪師
是高麗人。泉州太守王公問：『什麼是宗乘（Zongcheng）中的事？』師父呵斥了他。有僧人問：『如何是觸目菩提（Bodhicitta）？』師父說：『你已經丟了半年的口糧了。』僧人說：『為什麼這樣說？』師父說：『只因爲貪圖別人的一斗米。』問：『什麼是清凈法身（Dharmakaya）？』師父說：『蛤蟆彎曲地跳躍。』問：『經書上說，唯一堅固不壞之身，顯現在一切塵埃之中。什麼是堅固不壞之身？』師父說：『驢、馬、貓、狗。』僧人說：『請師父指示。』師父說：『驢馬也不會明白。』問：『如何在萬事萬物上辨別明白？』師父伸出一隻腳給他看。
衢州南臺仁禪師
有僧人問：『什麼是南臺的境界？』師父說：『不知珍惜。』僧人說：『究竟是怎樣的？』師父說：『你現在身在何處？』
泉州東禪禪師
剛開始開堂說法時，有僧人問：『人王迎接法王出世，如何提倡宗乘，才能不違背祖師的風範？』師父說：『還奈何得了它嗎？』僧人說：『不下水，怎麼知道有魚？』師父說：『不要說廢話。』問：『什麼是佛法最親切的地方？』師父說：『錯過了。』問：『學人最後來，請師父說最先一句。』師父說：『從哪裡來？』問：『什麼是學人自己分內的事？』師父說：『苦。』問：『什麼是佛法的大意？』師父說：『能可憐地活著就不錯了，還偏要去異鄉。』
杭州大錢山從襲禪師
是雪峰義存禪師的得意弟子。自從得到本師的印可，就通曉了宗門的要旨。他常說：『敲擊關南的鼓，唱雪峰的歌。』後來到了浙江，拜見錢王。錢王欽佩他的道行，命他住在錢山闡揚佛法。有僧人問：『不……』
【English Translation】 English version: Regarding the Buddha's body. Asked: 'What is the body of Sakyamuni Buddha?' The master said: 'The tongue can cover three thousand worlds.' The master left a verse before his death, saying: 'The light of the eyes disappears with color, the consciousness of the ears vanishes with sound. Returning to the source has no other purpose, today is the same as tomorrow.' After speaking, he sat in the lotus position and passed away.
Zen Master Xuan Ne of Fuqing Temple in Quanzhou
Was a person from Goryeo (Korean dynasty). Magistrate Wang of Quanzhou asked: 'What is the matter within the Zongcheng (Zen school)?' The master scolded him. A monk asked: 'What is Bodhicitta (awakening mind) upon seeing?' The master said: 'You have lost half a year's worth of food.' The monk said: 'Why do you say that?' The master said: 'Just because you covet a peck of rice from others.' Asked: 'What is the pure Dharmakaya (Dharma body)?' The master said: 'A toad jumps crookedly.' Asked: 'The scripture says, 'The only solid and indestructible body appears in all dusts.' What is the solid and indestructible body?' The master said: 'Donkeys, horses, cats, and dogs.' The monk said: 'Please instruct me, master.' The master said: 'Donkeys and horses wouldn't understand either.' Asked: 'How to clearly distinguish on all things?' The master extended one foot to show him.
Zen Master Ren of Nantai in Quzhou
A monk asked: 'What is the realm of Nantai?' The master said: 'Not knowing its value.' The monk said: 'What is it ultimately like?' The master said: 'Where are you right now?'
Zen Master Dongchan of Quanzhou
When he first started teaching, a monk asked: 'When a human king welcomes the Dharma king to appear in the world, how should one promote the Zongcheng (Zen school) without deviating from the ancestral style?' The master said: 'Can you do anything about it?' The monk said: 'If you don't go into the water, how do you know there are fish?' The master said: 'Don't talk nonsense.' Asked: 'What is the most intimate place in the Buddha-dharma?' The master said: 'Missed it.' Asked: 'The student comes last, please master say the first sentence.' The master said: 'Where did you come from?' Asked: 'What is the student's own business?' The master said: 'Suffering.' Asked: 'What is the great meaning of the Buddha-dharma?' The master said: 'It's good enough to live pitifully, why insist on going to a foreign land?'
Zen Master Cong Xi of Daqianshan in Hangzhou
Was a favorite disciple of Zen Master Xuefeng Yicun. Since receiving the approval of his original teacher, he understood the essentials of the Zen school. He often said: 'Beat the drum of Guannan, sing the song of Xuefeng.' Later, he went to Zhejiang and visited King Qian. King Qian admired his Taoist practice and ordered him to live in Qianshan to propagate the Dharma. A monk asked: 'Not...'
因王請。不因眾聚請。師直道西來的的意。師曰。那邊師僧過這邊著。曰學人不會。乞師再指。師曰。爭得恁么不識好惡 問閉門造車。出門合轍。如何是閉門造車。師曰。造車即不問。作么生是轍。曰學人不會。乞師指示。師曰。巧匠施工。不露斤斧。
福州永泰禪師
僧問。承聞和尚見虎是否。師作虎聲。僧作打勢。師曰。這死漢 問如何是天真佛。師乃拊掌曰。不會不會。
池州和龍壽昌院守訥妙空禪師
福州林氏子。僧問。未到龍門。如何湊泊。師曰。立命難存 新到參。師問。近離甚處。曰不離方寸。師曰。不易來。僧亦曰。不易來。師與一掌 問如何是傳底心。師曰。再三囑汝。莫向人說 問如何是從上宗乘。師曰。向阇黎口裡著得么 問省要處請師一接。師曰。甚是省要。
建州夢筆禪師
僧問。如何是佛。師曰。不誑汝。曰莫便是否。師曰。汝誑他 閩王請齋。問師還將得筆來也無。師曰。不是稽山繡管。慚非月里兔毫。大王既垂顧問。山僧敢不通呈。又問。如何是法王。師曰。不是夢筆家風。
福州極樂元儼禪師
僧問。如何是極樂家風。師曰。滿目看不盡 問萬法本無根。未審。教學人承當甚麼。師曰。莫寐語 問久處暗室。未達其源。今日
【現代漢語翻譯】 現代漢語譯本： 因閩王（閩地的君王）請法，不是因為大眾集會而請法。禪師直截了當地說西來的真意。禪師說：『那邊的師父們到這邊來了。』僧人說：『學人不能領會，請禪師再次指點。』禪師說：『怎麼這麼不識好歹！』問：『閉門造車，出門合轍，如何是閉門造車？』禪師說：『造車的事我不問，怎麼是車轍？』僧人說：『學人不能領會，請禪師指示。』禪師說：『巧匠施工，不露斧鑿的痕跡。』 福州永泰禪師 僧人問：『聽說和尚見過老虎，是否如此？』禪師作老虎的吼聲。僧人作打老虎的姿勢。禪師說：『這死漢！』問：『如何是天真佛？』禪師於是拍手說：『不會！不會！』 池州和龍壽昌院守訥妙空禪師 福州林氏子。僧人問：『未到龍門，如何靠近？』禪師說：『立命很難。』新來的僧人蔘拜。禪師問：『最近從哪裡來？』答：『不離方寸（指心）。』禪師說：『不容易來。』僧人也說：『不容易來。』禪師打了他一掌。問：『如何是傳的心？』禪師說：『再三囑咐你，不要向人說。』問：『如何是從上的宗乘？』禪師說：『能在你的口裡說出來嗎？』問：『在緊要處請禪師接引。』禪師說：『很是緊要。』 建州夢筆禪師 僧人問：『如何是佛？』禪師說：『不騙你。』說：『莫非就是這個？』禪師說：『你騙他。』閩王（閩地的君王）請禪師齋飯，問禪師還帶著筆來嗎？禪師說：『不是稽山的繡管，慚愧不是月宮裡的兔毫。大王既然垂問，山僧怎敢不通報。』又問：『如何是法王？』禪師說：『不是夢筆家的家風。』 福州極樂元儼禪師 僧人問：『如何是極樂家風？』禪師說：『滿眼看不盡。』問：『萬法本無根，不知道學人應當承擔什麼？』禪師說：『不要說夢話。』問：『久處暗室，未達其源，今日』
【English Translation】 English version: Because the King of Min (King of the Min region) requested Dharma, not because of a gathering of the masses. The Zen master directly spoke of the true meaning of the Westward Journey. The Zen master said, 'The monks over there have come here.' The monk said, 'The student cannot comprehend, please Zen master point it out again.' The Zen master said, 'Why are you so unable to distinguish good from bad!' Asked, 'Building a cart behind closed doors, going out and matching the ruts, what is building a cart behind closed doors?' The Zen master said, 'I won't ask about building the cart, what is the rut?' The monk said, 'The student cannot comprehend, please Zen master instruct.' The Zen master said, 'A skilled craftsman works without revealing the marks of his axe.' Zen Master Yongtai of Fuzhou A monk asked, 'I heard that the abbot has seen a tiger, is that so?' The Zen master made the sound of a tiger roaring. The monk made a gesture of hitting a tiger. The Zen master said, 'This dead fellow!' Asked, 'What is the true Buddha?' The Zen master then clapped his hands and said, 'Doesn't understand! Doesn't understand!' Zen Master Miaokong Shouna of Helong Shouchang Monastery, Chizhou A son of the Lin family of Fuzhou. A monk asked, 'Before arriving at Dragon Gate, how to approach?' The Zen master said, 'Establishing life is difficult.' A newly arrived monk paid respects. The Zen master asked, 'Where did you come from recently?' Replied, 'Not far from the square inch (referring to the mind).' The Zen master said, 'Not easy to come.' The monk also said, 'Not easy to come.' The Zen master slapped him once. Asked, 'What is the transmitted mind?' The Zen master said, 'I repeatedly tell you, do not tell others.' Asked, 'What is the supreme vehicle from above?' The Zen master said, 'Can it be put into your mouth?' Asked, 'Please guide me at the essential point.' The Zen master said, 'It is very essential.' Zen Master Mengbi of Jianzhou A monk asked, 'What is Buddha?' The Zen master said, 'I won't deceive you.' Said, 'Could it be this?' The Zen master said, 'You deceive him.' The King of Min (King of the Min region) invited the Zen master for a vegetarian meal, and asked if the Zen master still brought his brush. The Zen master said, 'It is not the embroidered tube of Ji Mountain, I am ashamed that it is not the rabbit hair from the moon palace. Since the Great King has inquired, how dare this mountain monk not report.' Also asked, 'What is the Dharma King?' The Zen master said, 'It is not the family style of Mengbi.' Zen Master Yuan Yan of Jile Monastery, Fuzhou A monk asked, 'What is the family style of Jile (Ultimate Bliss)?' The Zen master said, 'The eyes cannot see it all.' Asked, 'All dharmas have no roots, I don't know what the student should bear?' The Zen master said, 'Don't talk in your sleep.' Asked, 'Having been in a dark room for a long time, not reaching its source, today'
上來。乞師一接。師曰。莫閉眼作夜好。曰恁么即優曇華折曲為今時。向上宗風如何垂示。師曰。汝還識也無曰。恁么即息疑去也。師曰。莫向大眾前寐語 問摩騰入漢即不問。達磨來梁時如何。師曰。如今豈謬。曰恁么即理出三乘。華開五葉。師曰。說甚麼三乘五葉出去。
福州芙蓉山如體禪師
僧問。如何是古人曲調。師良久曰。聞么。曰不聞。師示頌曰。古曲發聲雄。今時韻亦同。若教第一指。祖佛盡迷蹤。
洛京憩鶴山和尚
僧問。如何是憩鶴。師以兩手斗曰。鵓鳩鳩(風穴曰。鶴唳一聲喧宇宙。群雞莫謂報知時) 問駿馬不入西秦時如何。師曰。向甚麼處去。
潭州溈山棲禪師
僧問。正恁么時如何親近。師曰。汝擬作么生親近。曰豈無方便。師曰。開元龍興大藏小藏 問如何是速疾神通。師曰。新衣成弊帛 問如何是黃尋橋。師曰。賺卻多少人 問不假忉忉如何是和尚家風。師曰。莫作野乾聲。
吉州潮山延宗禪師
因資福來謁。師下禪床相接。福問。和尚住此山。得幾年也。師曰。鈍鳥棲蘆。困魚止濼。曰恁么則真道人也。師曰。且坐喫茶 問如何是潮山。師曰。不宿死屍。曰如何是山中人。師曰。石上種紅蓮 問如何是和尚家風。師曰。切忌犯朝
【現代漢語翻譯】 現代漢語譯本： 僧人上來請教。芙蓉山如體禪師一接引他，禪師說：『不要閉著眼睛裝睡。』僧人說：『這樣說來，優曇花（Udumbara，祥瑞之花）折曲為現在這個時候，向上宗風如何垂示？』禪師說：『你還認識嗎？』僧人說：『這樣說來，我就消除疑惑了。』禪師說：『不要在大家面前說夢話。』有人問：『摩騰（Kāśyapa Mātanga，東漢時來華的印度僧人）入漢（東漢）的事情暫且不問，達磨（Bodhidharma，菩提達摩）來梁（南梁）時如何？』禪師說：『現在難道有錯謬嗎？』僧人說：『這樣說來，理出三乘（Triyāna，聲聞乘、緣覺乘、菩薩乘），華開五葉（禪宗五家）。』禪師說：『說什麼三乘五葉，出去！』
福州芙蓉山如體禪師
僧人問：『如何是古人的曲調？』禪師沉默良久說：『聽見了嗎？』僧人說：『沒有聽見。』禪師作偈頌說：『古曲發聲雄渾，現在韻味也相同。如果教你第一指，祖佛都迷失軌跡。』
洛京憩鶴山和尚
僧人問：『如何是憩鶴？』和尚用兩手相鬥，說：『鵓鳩鳩。』（風穴禪師說：『鶴叫一聲響徹宇宙，群雞不要以為是報曉的時候。』）有人問：『駿馬不入西秦時如何？』禪師說：『向什麼地方去？』
潭州溈山棲禪師
僧人問：『正在這個時候如何親近？』禪師說：『你打算怎麼親近？』僧人說：『難道沒有方便之法嗎？』禪師說：『開元（唐玄宗年號，713-741）龍興寺的大藏經和小藏經。』有人問：『如何是速疾神通？』禪師說：『新衣服變成破布。』有人問：『如何是黃尋橋？』禪師說：『騙了多少人。』有人問：『不假忉忉（不停地）如何是和尚的家風？』禪師說：『不要發出野獸的叫聲。』
吉州潮山延宗禪師
因為資福禪師來拜訪，潮山延宗禪師下禪床迎接。資福禪師問：『和尚住在這座山，有多少年了？』禪師說：『遲鈍的鳥棲息在蘆葦中，睏倦的魚停留在水洼里。』資福禪師說：『這樣說來，您是真正的道人啊。』禪師說：『請坐，喝茶。』有人問：『如何是潮山？』禪師說：『不留宿死屍。』有人問：『如何是山中人？』禪師說：『在石頭上種植紅蓮。』有人問：『如何是和尚的家風？』禪師說：『切忌觸犯朝廷。』
【English Translation】 English version: A monk came forward to ask for instruction. Upon receiving him, Chan Master Rutǐ of Mount Furong said, 'Don't close your eyes and pretend to sleep.' The monk said, 'In that case, how is the bending of the Udumbara flower (Udumbara, an auspicious flower) demonstrated for this present time? How is the upward lineage style shown?' The Chan Master said, 'Do you still recognize it?' The monk said, 'In that case, I will dispel my doubts.' The Chan Master said, 'Don't speak nonsense in front of the assembly.' Someone asked, 'The entry of Kāśyapa Mātanga (Kāśyapa Mātanga, an Indian monk who came to China during the Eastern Han Dynasty) into the Han (Eastern Han) Dynasty is not questioned, but what about Bodhidharma's (Bodhidharma) arrival in the Liang (Southern Liang) Dynasty?' The Chan Master said, 'Is there a mistake now?' The monk said, 'In that case, the Three Vehicles (Triyāna, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) are clarified, and the five petals (the five houses of Chan Buddhism) bloom.' The Chan Master said, 'What are you talking about, Three Vehicles and Five Petals? Get out!'
Chan Master Rutǐ of Mount Furong in Fuzhou
A monk asked, 'What is the ancient tune?' The Chan Master remained silent for a long time and said, 'Did you hear it?' The monk said, 'I did not hear it.' The Chan Master presented a verse, saying, 'The ancient tune's sound is powerful, its present-day rhyme is also the same. If I teach you the first finger, all Buddhas and Patriarchs will lose their tracks.'
The Monk of Mount Qìhè in Luojing
A monk asked, 'What is Qìhè?' The monk used both hands to fight, saying, 'Coo, coo.' (Chan Master Fengxue said, 'The crane's cry resounds throughout the universe; the chickens should not think it is time to announce the dawn.') Someone asked, 'What if the fine horse does not enter Western Qin?' The Chan Master said, 'Where does it go?'
Chan Master Qī of Mount Wéi in Tanzhou
A monk asked, 'How to approach at this very moment?' The Chan Master said, 'How do you intend to approach?' The monk said, 'Is there no expedient means?' The Chan Master said, 'The Great Treasury and Small Treasury of the Kaiyuan (Tang Xuanzong's reign, 713-741) Longxing Temple.' Someone asked, 'What is swift and rapid supernatural power?' The Chan Master said, 'New clothes become tattered rags.' Someone asked, 'What is Huangxun Bridge?' The Chan Master said, 'It has deceived so many people.' Someone asked, 'Without incessant chattering, what is the family style of the abbot?' The Chan Master said, 'Do not make the sound of a wild fox.'
Chan Master Yánzōng of Mount Cháoshān in Jizhou
Because Chan Master Zīfú came to visit, Chan Master Yánzōng of Mount Cháoshān came down from the meditation platform to greet him. Chan Master Zīfú asked, 'How many years have you lived on this mountain, Abbot?' The Chan Master said, 'A dull bird dwells in the reeds, a tired fish stops in a puddle.' Chan Master Zīfú said, 'In that case, you are a true Daoist.' The Chan Master said, 'Please sit and have some tea.' Someone asked, 'What is Cháoshān?' The Chan Master said, 'Do not lodge corpses.' Someone asked, 'What is a person in the mountains?' The Chan Master said, 'Planting red lotuses on stones.' Someone asked, 'What is the family style of the abbot?' The Chan Master said, 'Be sure not to offend the court.'
儀。
益州普通山普明禪師
僧問。如何是佛性。師曰。汝無佛性。曰蠢動含靈。皆有佛性。學人為何卻無。師曰。為汝向外求 問如何是元元之珠。師曰。這個不是。曰如何是元元珠。師曰。失卻也。
隨州雙泉山樑家庵永禪師
僧問。達磨九年面壁意旨如何。師曰。睡不著 師問護國長老。隨陽一境。是男是女。各伸一問。問問各別。長老將何祇對。國以手空中畫一圓相。師曰。謝長老慈悲。國曰。不敢。師低頭不顧 問如何是頓息諸緣去。師曰。雪上更加霜。
漳州保福院超悟禪師
僧問。魚未透龍門時如何。師曰。養性深潭。曰透出時如何。師曰。才升霄漢。眾類難追。曰升后如何。師曰。垂云普覆。潤及大千。曰還有不受潤者也無。師曰。有曰。如何是不受潤者。師曰。直杌撐大陽。
太原孚上座
初在揚州光孝寺。講涅槃經。有禪者阻雪。因往聽講。至三因佛性。三德法身。廣談法身妙理。禪者失笑。師講罷。請禪者喫茶。白曰。某甲素志狹劣。依文解義。適蒙見笑。且望見教。禪者曰。實笑座主不識法身。師曰。如此解說。何處不是。曰請座主更說一遍。師曰。法身之理。猶若太虛。豎窮三際。橫亙十方。彌綸八極。包括二儀。隨緣赴感。靡不周遍
【現代漢語翻譯】 現代漢語譯本 益州普通山普明禪師
有僧人問道：『什麼是佛性？』 禪師說：『你沒有佛性。』 僧人說：『一切蠢動的生物，都具有佛性，為什麼我卻沒有呢？』 禪師說：『因為你向外尋求。』 又問：『什麼是元元之珠？』 禪師說：『這個不是。』 僧人說：『那什麼是元元之珠？』 禪師說：『失去了。』
隨州雙泉山樑家庵永禪師
有僧人問道：『達磨（Bodhidharma）祖師九年面壁的意旨是什麼？』 禪師說：『睡不著。』 禪師問護國長老：『隨陽這一境，是男是女？各提一個問題，問題各不相同，長老您將如何回答？』 護國長老用手在空中畫了一個圓相。 禪師說：『感謝長老慈悲。』 護國長老說：『不敢當。』 禪師低頭不看。 又問：『如何才能頓然止息一切因緣？』 禪師說：『雪上加霜。』
漳州保福院超悟禪師
有僧人問道：『魚還沒有躍過龍門時是什麼樣的？』 禪師說：『在深潭中涵養本性。』 僧人說：『躍過去之後呢？』 禪師說：『一旦升上天空，其他魚類就難以追趕了。』 僧人說：『升上去之後又如何呢？』 禪師說：『垂下雲彩普遍覆蓋，滋潤整個大千世界。』 僧人說：『難道還有不受滋潤的嗎？』 禪師說：『有。』 僧人說：『什麼是不受滋潤的呢？』 禪師說：『直挺的樹樁頂著太陽。』
太原孚上座
當初在揚州光孝寺，講解《涅槃經》。有位禪者因為下雪受阻，就去聽講。講到三因佛性、三德法身時，廣泛地談論法身精妙的道理。禪者聽了失笑。孚上座講完后，請禪者喝茶，坦白地說：『我向來見識淺薄，只是按照字面意思解釋經文，剛才承蒙您見笑了，還望您能指教。』 禪者說：『我實在笑話座主您不認識法身。』 孚上座說：『像這樣解釋，哪裡不對呢？』 禪者說：『請座主您再說一遍。』 孚上座說：『法身的道理，就像虛空一樣，豎著窮盡過去、現在、未來三際，橫著充滿東、西、南、北、東南、東北、西南、西北十方，充滿天地之間，包括天和地，隨著因緣而應現，無處不到。』
【English Translation】 English version Yizhou Putong Mountain Puming Zen Master
A monk asked: 'What is Buddha-nature?' The Zen master said: 'You have no Buddha-nature.' The monk said: 'All sentient beings that wriggle and move have Buddha-nature. Why do I not have it?' The Zen master said: 'Because you seek it externally.' Asked again: 'What is the original pearl?' The Zen master said: 'This is not it.' The monk said: 'What is the original pearl?' The Zen master said: 'It is lost.'
Suizhou Shuangquan Mountain Liangjia Hermitage Yong Zen Master
A monk asked: 'What is the meaning of Bodhidharma's (達磨) nine years of facing the wall?' The Zen master said: 'Unable to sleep.' The Zen master asked Elder Huguo: 'The territory of Suiyang, is it male or female? Each pose a question, and the questions are different. How will the Elder respond?' The Elder Huguo drew a circle in the air with his hand. The Zen master said: 'Thank you, Elder, for your compassion.' Huguo said: 'I dare not.' The Zen master lowered his head and did not look. Asked again: 'How can one suddenly cease all conditions?' The Zen master said: 'Adding frost to snow.'
Zhangzhou Baofu Temple Chao Wu Zen Master
A monk asked: 'What is it like when a fish has not yet passed through the Dragon Gate?' The Zen master said: 'Nurturing its nature in a deep pool.' The monk said: 'What is it like after it passes through?' The Zen master said: 'Once it ascends into the sky, it is difficult for other fish to catch up.' The monk said: 'What is it like after ascending?' The Zen master said: 'Dropping clouds to cover universally, nourishing the entire great chiliocosm (大千世界).' The monk said: 'Are there any who do not receive nourishment?' The Zen master said: 'Yes.' The monk said: 'What are those who do not receive nourishment?' The Zen master said: 'A straight stump propping up the sun.'
Taiyuan Fu Senior Monk
Initially, at Guangxiao Temple in Yangzhou, he lectured on the Nirvana Sutra. A Zen practitioner, delayed by snow, went to listen. When he reached the Three Causes of Buddha-nature and the Three Virtues of Dharmakaya (三德法身), he extensively discussed the wonderful principles of Dharmakaya. The Zen practitioner laughed. After the lecture, Fu Senior Monk invited the Zen practitioner for tea and confessed: 'My knowledge has always been shallow, and I only interpret the scriptures according to the literal meaning. I was just laughed at by you, and I hope you can teach me.' The Zen practitioner said: 'I am really laughing at you, the lecturer, for not recognizing Dharmakaya.' Fu Senior Monk said: 'With such an explanation, where is it wrong?' The Zen practitioner said: 'Please, lecturer, say it again.' Fu Senior Monk said: 'The principle of Dharmakaya is like the void, vertically exhausting the three periods of past, present, and future, horizontally filling the ten directions of east, west, south, north, southeast, northeast, southwest, and northwest, filling the space between heaven and earth, including heaven and earth, responding to conditions, and being present everywhere.'
。曰不道座主說不是。祇是說得法身量邊事。實未識法身在。師曰。既然如此禪德當爲我說。曰座主還信否。師曰。焉敢不信。曰若如是。座主輟講。旬日于室內。端然靜慮。收心攝念。善惡諸緣。一時放卻。師一依所教。從初夜至五更。聞鼓角聲。忽然契悟。便去扣門。禪者曰。阿誰。師曰。某甲。禪者咄曰。教汝傳持大教。代佛說法。夜來為甚麼。醉酒臥街。師曰。禪德。自來講經。將生身父母鼻孔扭捏。從今已去。更不敢如是。禪者曰。且去。來日相見。師遂罷講。遍歷諸方。名聞宇內 嘗游浙中。登徑山法會。一日于大佛殿前。有僧問。上座曾到五臺否。師曰。曾到。曰還見文殊么。師曰。見曰。甚麼處見。師曰。徑山佛殿前見。其僧后適閩川。舉似雪峰。峰曰。何不教伊入嶺來。師聞乃趣雪峰。廨院憩錫。因分柑子與僧。長慶問。甚麼處將來。師曰。嶺外將來。曰遠涉不易擔負得來師曰。柑子柑子。次日上山。雪峰聞乃集眾。師到法堂上顧視。雪峰便下看。知事明日卻上禮拜。曰。某甲昨日觸忤和尚。峰曰。知是般事。便休 峰一日見師。乃指日示之。師搖手而出。峰曰。汝不肯我那。師曰。和尚搖頭。某甲擺尾。甚麼處是不肯。峰曰。到處也須諱卻 一日眾僧晚參。峰在中庭臥。師曰。五州管內。祇有這
老漢。較些子。峰便起去 峰嘗問師。見說臨濟有三句。是否。師曰。是曰。作么生是第一句。師舉目視之。峰曰。此猶是第二句。如何是第一句。師叉手而退。自此雪峰深器之。室中印解。師資道契。更不他游。而掌浴焉 一日玄沙上問訊雪峰。峰曰。此間有個老鼠子。今在浴室裡。沙曰。待與和尚勘過。言訖。到浴室遇師打水。沙曰。相看上座。師曰。已相見了。沙曰。甚麼劫中曾相見。師曰。瞌睡作么。沙卻入方丈。白雪峰曰。已勘破了。峰曰。作么生勘伊。沙舉前話。峰曰。汝著賊也 鼓山問師。父母未生時。鼻孔在甚麼處。師曰。老兄先道。山曰。如今生也。汝道在甚麼處。師不肯。山卻問。作么生。師曰。將手中扇子來。山與扇子。再徴前話。師搖扇不對。山罔測。乃驅師一拳 鼓山。赴大王請。雪峰門送。回至法堂。乃曰。一隻聖箭。直射九重城裡去也。師曰。是伊未在。峰曰。渠是徹底人。師曰。若不信待某甲去勘過。遂趁至中路。便問。師兄向甚麼處去。山曰。九重城裡去。師曰。忽遇三軍圍繞時如何。山曰。他家自有通霄路。師曰。恁么則離宮失殿去也。山曰。何處不稱尊。師拂袖便回。峰問。如何。師曰。好只聖箭。中路折卻了也。遂舉前話。峰乃曰。奴渠語在。師曰。這老凍膿。猶有鄉情在
【現代漢語翻譯】 現代漢語譯本 老漢，稍微（較些子）。雪峰便起身離去（峰便起去）。雪峰曾經問過（峰嘗問師）：『聽說臨濟宗有三句，是這樣嗎？』（見說臨濟有三句。是否。）師父說：『是的。』（師曰。是曰。）雪峰問：『怎麼樣是第一句？』（作么生是第一句。）師父舉起眼睛看著他（師舉目視之）。雪峰說：『這仍然是第二句，怎麼樣是第一句？』（此猶是第二句。如何是第一句。）師父拱手退下（師叉手而退）。從此雪峰深深地器重他，在禪房裡心領神會（室中印解），師徒之間心意相通（師資道契），不再到別處遊歷，而是負責掌管浴室（更不他游。而掌浴焉）。 有一天，玄沙上山拜訪雪峰（一日玄沙上問訊雪峰）。雪峰說：『這裡有個老鼠（此間有個老鼠子），現在在浴室裡。』（今在浴室裡。）玄沙說：『等我和和尚一起去勘驗一下。』（待與和尚勘過。）說完，到浴室遇到師父在打水（到浴室遇師打水）。玄沙說：『看看這位上座。』（相看上座。）師父說：『已經相見了。』（已相見了。）玄沙說：『什麼劫中曾經相見？』（甚麼劫中曾相見。）師父說：『瞌睡了嗎？』（瞌睡作么。）玄沙於是回到方丈，告訴雪峰說：『已經勘破了。』（已勘破了。）雪峰問：『怎麼勘驗他的？』（作么生勘伊。）玄沙舉出之前的話。雪峰說：『你中賊了。』（汝著賊也。） 鼓山問師父（鼓山問師）：『父母未出生時，鼻孔在哪裡？』（父母未生時。鼻孔在甚麼處。）師父說：『老兄先說。』（老兄先道。）鼓山說：『現在已經出生了，你說在哪裡？』（如今生也。汝道在甚麼處。）師父不回答（師不肯）。鼓山反問道：『怎麼說？』（作么生。）師父說：『把手中的扇子拿來。』（將手中扇子來。）鼓山給了扇子（山與扇子），再次問之前的問題（再徴前話）。師父搖著扇子不回答（師搖扇不對）。鼓山無法測度（山罔測），於是打了師父一拳（乃驅師一拳）。 鼓山應邀赴大王之請（鼓山。赴大王請），雪峰送他出門（雪峰門送）。回來到了法堂，於是說：『一支聖箭，直射九重城裡去了。』（一隻聖箭。直射九重城裡去也。）師父說：『他還沒有到。』（是伊未在。）雪峰說：『他是徹底覺悟的人。』（渠是徹底人。）師父說：『如果不相信，等我親自去勘驗一下。』（若不信待某甲去勘過。）於是追到半路，便問：『師兄要去哪裡？』（師兄向甚麼處去。）鼓山說：『九重城裡去。』（九重城裡去。）師父說：『如果遇到三軍包圍時怎麼辦？』（忽遇三軍圍繞時如何。）鼓山說：『他家自有通霄路。』（他家自有通霄路。）師父說：『這樣就要離開宮殿了。』（恁么則離宮失殿去也。）鼓山說：『哪裡不稱尊？』（何處不稱尊。）師父拂袖便回（師拂袖便回）。雪峰問：『怎麼樣？』（如何。）師父說：『好一支聖箭，半路折斷了。』（好只聖箭。中路折卻了也。）於是舉出之前的話。雪峰於是說：『奴才的話還在。』（奴渠語在。）師父說：『這老凍膿，還有鄉情在。』（這老凍膿。猶有鄉情在。）
【English Translation】 English version Old man, a little (較些子). Xuefeng then got up and left (峰便起去). Xuefeng once asked the master (峰嘗問師): 'I heard that the Linji school has three sentences, is that so?' (見說臨濟有三句. 是否.) The master said: 'Yes.' (師曰. 是曰.) Xuefeng asked: 'What is the first sentence?' (作么生是第一句.) The master raised his eyes and looked at him (師舉目視之). Xuefeng said: 'This is still the second sentence, what is the first sentence?' (此猶是第二句. 如何是第一句.) The master clasped his hands and retreated (師叉手而退). From then on, Xuefeng deeply valued him, comprehending in the meditation room (室中印解), with perfect understanding between master and disciple (師資道契), no longer traveling elsewhere, but instead being in charge of the bathhouse (更不他游. 而掌浴焉). One day, Xuansha went up the mountain to visit Xuefeng (一日玄沙上問訊雪峰). Xuefeng said: 'There is a rat here (此間有個老鼠子), now in the bathhouse.' (今在浴室裡.) Xuansha said: 'Wait for me to examine it with the monk.' (待與和尚勘過.) After speaking, he went to the bathhouse and met the master drawing water (到浴室遇師打水). Xuansha said: 'Look at this senior monk.' (相看上座.) The master said: 'We have already met.' (已相見了.) Xuansha said: 'In what kalpa have we met before?' (甚麼劫中曾相見.) The master said: 'Are you sleepy?' (瞌睡作么.) Xuansha then returned to the abbot's room and told Xuefeng: 'I have already seen through him.' (已勘破了.) Xuefeng asked: 'How did you examine him?' (作么生勘伊.) Xuansha cited the previous words. Xuefeng said: 'You have been robbed.' (汝著賊也.) Gushan asked the master (鼓山問師): 'Before parents were born, where was the nostril?' (父母未生時. 鼻孔在甚麼處.) The master said: 'Elder brother, speak first.' (老兄先道.) Gushan said: 'Now that it is born, where do you say it is?' (如今生也. 汝道在甚麼處.) The master did not answer (師不肯). Gushan asked back: 'How do you say it?' (作么生.) The master said: 'Bring the fan in your hand.' (將手中扇子來.) Gushan gave the fan (山與扇子), and asked the previous question again (再徴前話). The master shook the fan without answering (師搖扇不對). Gushan could not fathom it (山罔測), so he punched the master (乃驅師一拳). Gushan went to the king's invitation (鼓山. 赴大王請), Xuefeng saw him off (雪峰門送). Returning to the Dharma hall, he said: 'An arrow of wisdom, shot straight into the nine-layered city.' (一隻聖箭. 直射九重城裡去也.) The master said: 'He hasn't arrived yet.' (是伊未在.) Xuefeng said: 'He is a thoroughly enlightened person.' (渠是徹底人.) The master said: 'If you don't believe me, I will go and examine it myself.' (若不信待某甲去勘過.) So he chased him halfway and asked: 'Where are you going, senior brother?' (師兄向甚麼處去.) Gushan said: 'Going to the nine-layered city.' (九重城裡去.) The master said: 'What if you encounter the encirclement of the three armies?' (忽遇三軍圍繞時如何.) Gushan said: 'His family has its own road to the sky.' (他家自有通霄路.) The master said: 'Then you will leave the palace.' (恁么則離宮失殿去也.) Gushan said: 'Where is there no honor?' (何處不稱尊.) The master flicked his sleeves and returned (師拂袖便回). Xuefeng asked: 'How was it?' (如何.) The master said: 'A good arrow of wisdom, broken in half on the way.' (好只聖箭. 中路折卻了也.) So he cited the previous words. Xuefeng then said: 'The servant's words are still there.' (奴渠語在.) The master said: 'This old frozen pus, still has hometown feelings.' (這老凍膿. 猶有鄉情在.)
師在庫前立。有僧問。如何是觸目菩提。師踢狗子。作聲走。僧無對。師曰。小狗子。不消一踢 保福簽瓜次。師至。福曰。道得與汝瓜吃。師曰。把將來。福度與一片。師接得便去 師不出世。諸方目為太原孚上座。后歸維揚。陳尚書。留在宅供養。一日謂尚書曰。來日講一遍大涅槃經。報答尚書。書致齋茶畢。師遂升座。良久。揮尺一下曰。如是我聞。乃召尚書。書應諾。師曰。一時佛在。便乃脫去。
南嶽般若惟勁寶聞禪師
福州人。師雪峰。而友玄沙。深入元奧 一日問鑒上座。聞汝注楞嚴。是否。鑒曰。不敢。師曰。二文殊作么生注。曰請師鑒。師乃揚袂而去 師嘗續寶林傳四卷。紀貞元之後宗門繼踵之源流者。又彆著南嶽高僧傳。皆行於世。
感潭資國禪師法嗣
安州白兆志圓顯教禪師
僧問。諸佛心印。甚麼人傳。師曰。達磨大師。曰達磨爭能傳得。師曰。汝道甚麼人傳得 問如何是直截一路。師曰。截 問如何是佛法大意。師曰。苦 問如何是道。師曰。普 問如何是學人自己。師曰。失 問如何是得無山河大地去。師曰。不起見 問如何是畢缽羅窟迦葉道場中人。師曰。釋迦牟尼佛 問如何是朱頂王菩薩。師曰。問那個赤頭漢作么。
五燈全書卷第十四
【現代漢語翻譯】 現代漢語譯本 師父站在庫房前。有僧人問道：『什麼是觸目菩提？』（觸目菩提：所見所聞皆是覺悟的契機）師父踢了一下狗，狗叫著跑開了。僧人無言以對。師父說：『小狗，不值得一踢。』 保福禪師正在簽瓜，師父到了。保福禪師說：『說得出來就給你瓜吃。』師父說：『拿來。』保福禪師遞給他一片。師父接過就走了。 師父未出世時，各方都稱他為太原孚上座。後來回到維揚，陳尚書留他在家供養。一天，師父對尚書說：『明天講一遍《大涅槃經》，報答尚書。』尚書準備好齋飯茶水。師父於是升座，良久，揮尺一下說：『如是我聞。』（如是我聞：佛經開頭的常用語，意為『我是這樣聽說的』）然後叫尚書，尚書應諾。師父說：『一時佛在。』便脫身離去。
南嶽般若惟勁寶聞禪師
福州人。師從雪峰禪師，與玄沙禪師為友，深入玄奧。一天問鑒上座：『聽說你註解《楞嚴經》，是嗎？』鑒上座說：『不敢當。』師父說：『二文殊（二文殊：指兩位文殊菩薩）怎麼註解？』鑒上座說：『請師父鑑別。』師父於是揚起衣袖走了。 師父曾經續寫《寶林傳》四卷，記載貞元（785-805）之後禪宗門人繼承發揚的源流。又另外著有《南嶽高僧傳》，都在世間流傳。
感潭資國禪師法嗣
安州白兆志圓顯教禪師
僧人問：『諸佛心印（諸佛心印：佛法真髓），什麼人傳？』師父說：『達磨大師。』僧人說：『達磨怎麼能傳得？』師父說：『你說什麼人能傳得？』 問：『如何是直截一路？』師父說：『截。』 問：『如何是佛法大意？』師父說：『苦。』 問：『如何是道？』師父說：『普。』 問：『如何是學人自己？』師父說：『失。』 問：『如何是得到沒有山河大地去？』師父說：『不起見。』 問：『如何是畢缽羅窟迦葉道場中人？』（畢缽羅窟迦葉道場：迦葉尊者修行的場所）師父說：『釋迦牟尼佛。』 問：『如何是朱頂王菩薩？』師父說：『問那個赤頭漢做什麼？』
《五燈全書》卷第十四
【English Translation】 English version The master was standing in front of the storehouse. A monk asked, 'What is 'seeing Bodhi upon encountering things'?' (觸目菩提: chùmù pútí: 'seeing Bodhi upon encountering things', meaning that everything one sees and hears can be an opportunity for enlightenment.) The master kicked a dog, which yelped and ran away. The monk was speechless. The master said, 'A small dog, not worth a kick.' Baofu (保福: Bǎofú) Chan master was slicing a melon when the master arrived. Baofu said, 'If you can say it, I'll give you melon to eat.' The master said, 'Bring it here.' Baofu handed him a slice. The master took it and left. Before the master came into the world, he was known everywhere as the Upadhyaya Fu of Taiyuan (太原孚上座: Tàiyuán Fú shàngzuò). Later, he returned to Yangzhou (維揚: Wéiyáng), where the Minister Chen (陳尚書: Chén shàngshū) kept him at his home for offerings. One day, the master said to the Minister, 'Tomorrow I will lecture on the Mahaparinirvana Sutra once to repay the Minister.' The Minister prepared the vegetarian meal and tea. The master then ascended the seat, and after a long while, he struck the ruler once and said, 'Thus have I heard.' (如是我聞: Rúshì wǒ wén: 'Thus have I heard', a common phrase at the beginning of Buddhist scriptures.) Then he called the Minister, who responded. The master said, 'At one time, the Buddha was present.' Then he departed.
Chan Master Baowen (寶聞禪師: Bǎowén Chánshī) of Prajna (般若: Bōrě) of Nanyue (南嶽: Nányuè)
He was from Fuzhou (福州: Fúzhōu). He studied with Chan Master Xuefeng (雪峰禪師: Xuěfēng Chánshī) and was friends with Chan Master Xuansha (玄沙禪師: Xuánshā Chánshī), deeply exploring the profound mysteries. One day, he asked the Upadhyaya Jian (鑒上座: Jiàn shàngzuò), 'I heard you annotated the Surangama Sutra, is that so?' Upadhyaya Jian said, 'I dare not.' The master said, 'How do the two Manjushris (二文殊: Èr Wénshū: refers to two Manjushri Bodhisattvas) annotate it?' Upadhyaya Jian said, 'Please, master, examine it.' The master then flicked his sleeves and left. The master once continued the Baolin Zhuan (寶林傳: Bǎolín Zhuàn) in four volumes, recording the origins and development of the Chan school after the Zhenyuan era (貞元: Zhēnyuán, 785-805). He also separately wrote the Biographies of Eminent Monks of Nanyue (南嶽高僧傳: Nányuè gāosēng zhuàn), which are both circulated in the world.
Dharma Heir of Chan Master Ziguo (資國禪師: Zīguó Chánshī) of Gantan (感潭: Gǎntán)
Chan Master Zhixian (志圓禪師: Zhìyuán Chánshī) of Baizhao (白兆: Báizhào) of Anzhou (安州)
A monk asked, 'Whom do the Buddha's mind-seal (諸佛心印: Zhūfó xīnyìn: the essence of the Buddha's teachings) transmit?' The master said, 'Bodhidharma.' The monk said, 'How could Bodhidharma transmit it?' The master said, 'Who do you say can transmit it?' Asked, 'What is the direct path?' The master said, 'Cut.' Asked, 'What is the great meaning of the Buddha-dharma?' The master said, 'Suffering.' Asked, 'What is the Tao?' The master said, 'Universal.' Asked, 'What is the student's self?' The master said, 'Lost.' Asked, 'How can one attain going without mountains, rivers, and earth?' The master said, 'Not arising views.' Asked, 'What are the people in the Pippala Cave (畢缽羅窟: Bìbōluó kū) of Kashyapa's (迦葉: Jiāyè) Dharma-field?' The master said, 'Shakyamuni Buddha.' Asked, 'What is the Zhu Ding Wang Bodhisattva (朱頂王菩薩: Zhūdǐngwáng Púsà)?' The master said, 'What are you asking that red-headed fellow for?'
Wudeng Quanshu (五燈全書: Wǔdēng Quánshū) Volume 14
卍新續藏第 81 冊 No. 1571 五燈全書(第1卷-第33卷)
五燈全書卷第十五
京都聖感禪寺住持(臣)僧 (超永) 編輯
京都古華嚴寺住持(臣)僧 (超揆) 較閱 進呈
南嶽下七世
瑞巖彥禪師法嗣
南嶽橫龍禪師
初住金輪。僧問。如何是金輪第一句。師曰。鈍漢 問如何是金輪一隻箭。師曰。過也 問如何是祖師。燈師。曰八風吹。不滅曰恁么則闇冥不生也。師曰。白日沒閑人。
溫州瑞峰院神祿禪師
福州人。久為瑞巖侍者。后開山創院。學侶依附 示眾。蕭然獨處意沉吟。誰信無弦發妙音。終日法堂唯靜坐。更無人問本來心。時有朋彥上座。問曰。如何是本來心。師召朋彥。彥應諾。師曰。與老僧點茶。來彥於是信入 宋太宗太平興國丙子冬示寂。世壽一百零五歲。
玄泉彥禪師法嗣
鄂州黃龍山晦機超慧禪師
清河張氏子。初參巖頭。問。如何是祖師西來意。頭曰。你還解救糍么。師曰。解頭曰。且救糍去。後到玄泉。問如何是祖師西來意。泉拈起一莖皁角。曰會么。師曰。不會。泉放下皁角。作洗衣勢。師便禮拜曰。信知佛法無別。泉曰。你見甚麼道理。師曰。某甲曾問巖頭。頭曰。你還
【現代漢語翻譯】 現代漢語譯本
五燈全書卷第十五
京都聖感禪寺住持(臣)僧 (超永) 編輯
京都古華嚴寺住持(臣)僧 (超揆) 較閱 進呈
南嶽下七世
瑞巖彥禪師法嗣
南嶽橫龍禪師
初住金輪。僧問：『如何是金輪第一句？』師曰：『鈍漢。』問：『如何是金輪一隻箭？』師曰：『過也。』問：『如何是祖師？』燈師曰：『八風吹不滅。』曰：『恁么則闇冥不生也。』師曰：『白日沒閑人。』
溫州瑞峰院神祿禪師
福州人。久為瑞巖侍者。后開山創院。學侶依附。示眾：『蕭然獨處意沉吟，誰信無弦發妙音。終日法堂唯**，更無人問本來心。』時有朋彥上座問曰：『如何是本來心？』師召朋彥。彥應諾。師曰：『與老僧點茶來。』彥於是信入。宋太宗太平興國丙子（976年）冬示寂。世壽一百零五歲。
玄泉彥禪師法嗣
鄂州黃龍山晦機超慧禪師
清河張氏子。初參巖頭，問：『如何是祖師西來意？』頭曰：『你還解救糍么？』師曰：『解。』頭曰：『且救糍去。』後到玄泉，問：『如何是祖師西來意？』泉拈起一莖皁角，曰：『會么？』師曰：『不會。』泉放下皁角，作洗衣勢。師便禮拜曰：『信知佛法無別。』泉曰：『你見甚麼道理？』師曰：『某甲曾問巖頭，頭曰：『你還
【English Translation】 English version
Volume 15 of the Complete Book of the Five Lamps
Edited by (Your Servant) Monk Chao Yong, Abbot of Shenggan Zen Temple, Kyoto
Reviewed and Presented by (Your Servant) Monk Chao Kui, Abbot of Gu Huayan Temple, Kyoto
Seventh Generation from Nanyue
Lineage of Zen Master Ruiyan Yan
Zen Master Henglong of Nanyue
Initially residing at Jinlun. A monk asked: 'What is the first phrase of Jinlun?' The Master said: 'Dullard.' Asked: 'What is the single arrow of Jinlun?' The Master said: 'It has passed.' Asked: 'What is the Patriarch?' The Lamp Master said: 'The eight winds cannot extinguish it.' Said: 'If so, then darkness does not arise.' The Master said: 'In broad daylight, there are no idle people.'
Zen Master Shenlu of Ruifeng Temple, Wenzhou
A native of Fuzhou. He served as Ruiyan's attendant for a long time. Later, he founded a temple and established a monastery, and students gathered around him. He addressed the assembly: 'Alone in quiet contemplation, who believes that the wonderful sound is produced without strings? All day long, the Dharma hall is only [missing text], and no one asks about the original mind.' At that time, the Venerable Pengyan asked: 'What is the original mind?' The Master called out to Pengyan. Pengyan responded. The Master said: 'Go make tea for this old monk.' Pengyan then entered into faith. He passed away in the winter of the Bingzi year (976 AD) of the Taiping Xingguo era of Emperor Taizong of the Song Dynasty. His age was one hundred and five years.
Lineage of Zen Master Xuanquan Yan
Zen Master Chao Hui of Huiji, Huanglong Mountain, Ezhou
A son of the Zhang family of Qinghe. He initially visited Yantou and asked: 'What is the meaning of the Patriarch's coming from the West?' Yantou said: 'Do you know how to save ci (糍, a type of glutinous rice cake)?' The Master said: 'I do.' Yantou said: 'Then go save ci.' Later, he went to Xuanquan and asked: 'What is the meaning of the Patriarch's coming from the West?' Xuanquan picked up a locust bean pod and said: 'Do you understand?' The Master said: 'I do not understand.' Xuanquan put down the locust bean pod and made a washing gesture. The Master then bowed and said: 'I truly know that the Buddha-dharma is no different.' Xuanquan said: 'What principle do you see?' The Master said: 'I once asked Yantou, and he said: 'Do you know how to
解救糍么。救糍也祇是解粘。和尚提起皁角。亦是解粘。所以道無別。泉呵呵大笑。師遂有省。唐昭宗天祐中。游鄂州。節帥建院。奏賜紫衣法號。慧超法席大張 僧問不問祖佛邊事。如何是平常之事。師曰。我住山得十五年也 問如何是和尚家風。師曰。琉璃缽盂無底 問如何是君王劍。師曰。不傷萬類。曰佩者如何。師曰。血濺梵天。曰大好不傷萬類。師便打 問佛在日。為眾生說法。佛滅後有人說法否。師曰。慚愧佛 問毛吞巨海。芥納須彌。不是學人本分事。如何是學人本分事。師曰。對了合盤市裡揭 問急切相投。請師通訊。師曰。火燒裙帶香 問如何是大疑底人。師曰。對坐盤中弓落盞。曰如何是不疑底人。師曰。再坐盤中弓落盞 問風恬浪靜時如何。師曰。百尺竿頭五兩垂 師將順世。僧問。百年後。缽囊子甚麼人將去。師曰。一任將去。曰裡面事如何。師曰。線綻方知。曰甚麼人得。師曰。待海燕雷聲。即向汝道。言訖而寂。
洛京柏谷禪師
僧問。普濟法雨時如何。師曰。有道傳天位。不汲鳳凰池 問九旬禁足三月事如何。師曰。不墜蠟人機。
懷州玄泉二世禪師
僧問。辭窮理盡時如何。師曰。不入理。豈同盡 問妙有元珠如何取得。師曰。不似摩尼絕影艷。碧眼胡人
【現代漢語翻譯】 現代漢語譯本： 『解救糍么』（解救什麼）。『救糍』（救糍）也只是解粘。和尚提起皁角，也是解粘。所以說道無差別。泉呵呵大笑，禪師因此有所領悟。唐昭宗天祐年間（904-907），禪師遊歷鄂州，節度使為他建造寺院，上奏朝廷賜予紫衣和法號。慧超禪師的法席因此大為興盛。 有僧人問：『不問祖佛邊事，如何是平常之事？』禪師說：『我住山已經十五年了。』 問：『如何是和尚的家風？』禪師說：『琉璃缽盂沒有底。』 問：『如何是君王的劍？』禪師說：『不傷害萬類。』僧人說：『佩戴這劍的人如何？』禪師說：『血濺梵天。』僧人說：『大好，不傷害萬類。』禪師便打了他。 問：『佛在世時，為眾生說法，佛滅度后，還有人說法嗎？』禪師說：『慚愧佛。』 問：『毛孔吞噬巨海，芥子容納須彌山，不是學人本分事，如何是學人本分事？』禪師說：『對了，就在合盤市裡揭穿。』 問：『急切相投，請禪師通訊。』禪師說：『火燒裙帶香。』 問：『如何是大疑底人？』禪師說：『對坐盤中弓落盞。』問：『如何是不疑底人？』禪師說：『再坐盤中弓落盞。』 問：『風平浪靜時如何？』禪師說：『百尺竿頭五兩垂。』 禪師將要圓寂，僧人問：『百年之後，缽囊子什麼人拿去？』禪師說：『一任拿去。』僧人說：『裡面的事如何？』禪師說：『線綻方知。』僧人說：『什麼人能得到？』禪師說：『待海燕雷聲，即向汝道。』說完就圓寂了。
洛京柏谷禪師
僧人問：『普濟法雨時如何？』禪師說：『有道傳天位，不汲鳳凰池。』 問：『九旬禁足三月事如何？』禪師說：『不墜蠟人機。』
懷州玄泉二世禪師
僧人問：『辭窮理盡時如何？』禪師說：『不入理，豈同盡。』 問：『妙有元珠如何取得？』禪師說：『不似摩尼絕影艷，碧眼胡人。』
【English Translation】 English version: 『Rescuing ci me?』 (What is being rescued?). 『Rescuing ci』 (rescuing ci) is just untangling the stickiness. When the monk raises the Gleditsia sinensis (皁角), it is also untangling the stickiness. Therefore, it is said that there is no difference. Quan laughed heartily, and the master had an enlightenment. During the Tianyou period (904-907) of Emperor Zhaozong of Tang, he traveled to Ezhou. The Jiedushi (節度使) built a temple for him and requested the court to grant him a purple robe and a Dharma name. Master Huichao's Dharma seat flourished greatly. A monk asked: 『Without asking about the affairs of the ancestors and Buddhas, what is the ordinary matter?』 The master said: 『I have lived in the mountains for fifteen years.』 Asked: 『What is the family style of the monk?』 The master said: 『The glass alms bowl has no bottom.』 Asked: 『What is the king's sword?』 The master said: 『It does not harm all kinds of beings.』 The monk said: 『What about the person who wears this sword?』 The master said: 『Blood splatters Brahma.』 The monk said: 『Great, it does not harm all kinds of beings.』 The master then hit him. Asked: 『When the Buddha was in the world, he preached the Dharma for sentient beings. After the Buddha's Nirvana, will anyone preach the Dharma?』 The master said: 『Ashamed of the Buddha.』 Asked: 『A hair swallows the vast sea, a mustard seed contains Mount Sumeru (須彌), it is not the fundamental matter of a learner, what is the fundamental matter of a learner?』 The master said: 『That's right, expose it in the combined market.』 Asked: 『Eagerly seeking refuge, please send a letter, Master.』 The master said: 『Burning the skirt belt incense.』 Asked: 『What is a person with great doubt?』 The master said: 『Sitting opposite each other, the bow falls from the cup in the plate.』 Asked: 『What is a person without doubt?』 The master said: 『Sitting again, the bow falls from the cup in the plate.』 Asked: 『What is it like when the wind is calm and the waves are still?』 The master said: 『Five taels hanging from a hundred-foot pole.』 The master was about to pass away, and a monk asked: 『After a hundred years, who will take the alms bowl and bag?』 The master said: 『Let anyone take it.』 The monk said: 『What about the things inside?』 The master said: 『You will know when the thread breaks.』 The monk said: 『Who can get it?』 The master said: 『Wait for the sea swallow and the sound of thunder, then I will tell you.』 After saying that, he passed away.
Zen Master Bogu of Luojing
A monk asked: 『What is it like when the rain of universal salvation falls?』 The master said: 『There is a way to pass on the heavenly position, without drawing from the phoenix pool.』 Asked: 『What about the matter of nine periods of retreat and three months?』 The master said: 『Do not fall into the wax figure machine.』
Second Generation Zen Master Xuanquan of Huaizhou
A monk asked: 『What is it like when words are exhausted and reason is exhausted?』 The master said: 『Not entering reason, how can it be the same as exhaustion?』 Asked: 『How to obtain the wonderful original pearl?』 The master said: 『Not like the Mani (摩尼) pearl's shadowless beauty, the blue-eyed barbarian.』
豈能見。曰有口道不得時如何。師曰。三寸不能齊鼓韻。啞人解唱木人歌。
潞府妙勝玄密禪師
僧問。四山相逼時如何。師曰。紅日不垂影。暗地莫知音。曰學人不會。師曰。鶴透群峰。何伸向背 問雪峰一曲千人唱。月里挑燈誰最明。師曰。無音和不齊明暗豈能收。
羅山閑禪師法嗣
婺州明招德謙禪師
受羅山印記。激揚元旨。諸老宿皆畏其敏捷。後學鮮敢當其鋒者。嚐到招慶。指壁畫問僧。那個是甚麼神。曰護法善神。師曰。會昌沙汰時。向甚麼處去來。僧無對。師令僧問演侍者。演曰。汝甚麼劫中。遭此難來。僧回舉似師。師曰。直饒演上座。他后聚一千眾。有甚麼用處。僧禮拜。請別語。師曰。甚麼處去也 次到坦長老處。坦曰。夫參學。一人所在亦須到。半人所在亦須到。師便問。一人所在即不問。作么生是半人所在。坦無對。后令小師問師。師曰。汝欲識半人所在么也。祇是弄泥團漢 清上座。舉仰山插鍬話問師。古人意。在叉手處插鍬處。師召清。清應諾。師曰。還夢見仰山么。清曰。不要上座下語。祇要商量。師曰。若要商量。堂頭自有一千五百人老師在 師到雙巖。巖請喫茶次。曰某甲致一問。若道得便舍院與阇黎住。若道不得。即不捨院。遂舉金剛經。云一
【現代漢語翻譯】 現代漢語譯本： 『豈能見』（怎麼能見到）。問：『有口道不得時如何』（有口卻說不出的時候該怎麼辦）？師父說：『三寸不能齊鼓韻，啞人解唱木人歌』（三寸之舌無法敲出和諧的鼓點，啞巴也能唱木頭人的歌）。
潞府妙勝玄密禪師
僧人問：『四山相逼時如何』（四面山峰逼近時該怎麼辦）？師父說：『紅日不垂影，暗地莫知音』（紅日當空不會留下影子，在黑暗中無法辨別聲音）。僧人說：『學人不會』（學僧不明白）。師父說：『鶴透群峰，何伸向背』（仙鶴飛越群峰，哪裡還在意朝向和背離）。問：『雪峰一曲千人唱，月里挑燈誰最明』（雪峰禪師的一曲禪唱千人應和，月亮里挑燈的人誰最明亮）？師父說：『無音和不齊，明暗豈能收』（沒有音律無法和諧，明暗又怎能全部收納）。
羅山閑禪師法嗣
婺州明招德謙禪師
接受羅山禪師的印可，激揚精妙的宗旨。許多老修行都畏懼他的敏捷，後來的學人很少敢於直面他的鋒芒。曾經到招慶寺，指著墻上的壁畫問僧人：『那個是什麼神？』僧人說：『護法善神』（護持佛法的善神）。師父說：『會昌沙汰時（會昌年間滅佛事件，唐武宗會昌年間(841-846)），向甚麼處去來』（會昌滅佛時，到哪裡去了）？僧人無言以對。師父讓僧人去問演侍者。演侍者說：『汝甚麼劫中，遭此難來』（你是什麼劫數中，遭遇此難）？僧人回來把演侍者的話告訴師父。師父說：『直饒演上座，他后聚一千眾，有甚麼用處』（即使演上座，以後聚集一千人，又有什麼用處）？僧人禮拜，請求師父說別的。師父說：『甚麼處去也』（到哪裡去了）？ 師父接著到坦長老處。坦長老說：『夫參學，一人所在亦須到，半人所在亦須到』（參學的人，一個人所在的地方也要到，半個人所在的地方也要到）。師父便問：『一人所在即不問，作么生是半人所在』（一個人的所在就不問了，怎麼是半個人的所在）？坦長老無言以對。後來讓小師去問師父。師父說：『汝欲識半人所在么也，祇是弄泥團漢』（你想知道半個人所在嗎？只是個玩泥巴的漢子）。 清上座，舉仰山插鍬話問師父：『古人意，在叉手處插鍬處』（古人的意思，是在叉手處還是插鍬處）？師父叫清上座的名字，清上座應諾。師父說：『還夢見仰山么』（還夢見仰山禪師嗎）？清上座說：『不要上座下語，祇要商量』（不要上座您來解釋，只要商量）。師父說：『若要商量，堂頭自有一千五百人老師在』（如果要商量，禪堂里自然有一千五百個老師在）。 師父到雙巖寺。雙巖寺的住持請師父喫茶，說：『某甲致一問，若道得便舍院與阇黎住，若道不得，即不捨院』（我問一個問題，如果答得上來，我就把寺院讓給您住，如果答不上來，就不讓）。於是舉《金剛經》，說『云一』（說『云一』）。
【English Translation】 English version: 『How can it be seen?』 Asked: 『What if one has a mouth but cannot speak?』 The master said: 『A three-inch tongue cannot produce harmonious drumbeats; a mute can sing a wooden man's song.』
Chan Master Miaosheng Xuanmi of Lu Prefecture
A monk asked: 『What if the four mountains are closing in?』 The master said: 『The red sun does not cast a shadow; in the dark, one cannot discern sounds.』 The monk said: 『This student does not understand.』 The master said: 『A crane flies through the peaks; why bother with facing or turning away?』 Asked: 『Xuefeng's (Hsueh-feng I-tsun) melody is sung by a thousand people; who is the brightest when holding a lamp in the moon?』 The master said: 『Without a tone, there is no harmony; how can brightness and darkness be contained?』
Successor of Chan Master Xian of Luoshan
Chan Master Deqian of Mingzhao Temple, Wuzhou
Received the seal of approval from Chan Master Luoshan, promoting the profound essence. Many senior practitioners feared his quick wit, and few later students dared to confront his sharpness. Once, he arrived at Zhaoqing Temple and pointed to a mural, asking a monk: 『What deity is that?』 The monk said: 『A Dharma-protecting deity (Dharmapala).』 The master said: 『During the Huichang Persecution (Huichang Persecution of Buddhism, 841-846 AD), where did he go?』 The monk was speechless. The master told the monk to ask Attendant Yan. Attendant Yan said: 『In what kalpa did you encounter this difficulty?』 The monk returned and told the master what Attendant Yan had said. The master said: 『Even if Attendant Yan gathers a thousand people in the future, what use would it be?』 The monk bowed and asked for another saying. The master said: 『Where did he go?』 The master then went to Elder Tan's place. Elder Tan said: 『In studying Chan, one must go to where one person is, and also to where half a person is.』 The master then asked: 『I won't ask about where one person is; what is the place where half a person is?』 Elder Tan was speechless. Later, he had a young monk ask the master. The master said: 『Do you want to know where half a person is? It's just a mud-playing fellow.』 Zen Seat Qing, raised the story of Yangshan (Yangshan Huiji) planting a hoe, asking the master: 『What was the ancient's intention, in crossing hands or planting the hoe?』 The master called Qing's name, and Qing responded. The master said: 『Did you dream of Yangshan?』 Qing said: 『I don't want the master to give an explanation; I just want to discuss it.』 The master said: 『If you want to discuss it, the abbot has fifteen hundred teachers here.』 The master arrived at Shuangyan Temple. The abbot of Shuangyan Temple invited the master for tea and said: 『I will ask a question; if you can answer it, I will give the temple to you to live in; if you cannot answer it, I will not give it.』 Then he cited the Diamond Sutra, saying 『Cloud one』.
切諸佛。及諸佛阿耨多羅三藐三菩提法。皆從此經出。且道。此經是何人說。師曰。說與不說。拈向這邊著。祇如和尚決定。喚甚麼作此經。巖無對。師又曰。一切賢聖。皆以無為法而有差別則。以無為法為極。則憑何而有差別。祇如差別。是過不是過。若是過。一切賢聖悉皆是過。若不是過。決定喚甚麼作差別。巖亦無語。師曰。噫雪峰道底 師訪保寧。于中路相遇。便問。兄是道伴中人。乃點鼻頭。曰這個礙塞我不徹。與我拈卻少時得么。寧曰。和尚有來多少時。師曰。噫洎賺我踏破一緉草鞋。便回。國泰代曰。非但某甲。諸佛亦不奈何。師曰。因甚麼以己方人 師在婺州智者寺。居第一座。尋常不受凈水。主事嗔曰。上座不識觸凈。為甚麼不受凈水。師跳下床。提起凈瓶曰。這個是觸是凈。事無語。師乃撲破。自爾道聲遐播。眾請居明招山 開法上堂。全鋒敵勝。罕遇知音。同死同生。萬中無一。尋言逐句。其數河沙。向上一路。啐啄猶乖。儒士相逢。握鞭回首。沙門所見。誠實苦哉。拋卻真金。隨隊撮土。報諸稚子。莫謾波波。解得他元。猶兼瓦礫。不如一擲。騰過太虛。祇者靈峰。阿誰敢近。任君來箭。方稱丈夫。擬欲吞聲。不消一攫 僧問。師子未出窟時如何。師曰。俊鷂趁不及。曰出窟后如何。師曰。
萬里正紛紛。曰欲出不出時如何。師曰。險曰向去事如何。師曰。劄 問如何是透法身外一句子。師曰北斗后翻身。 問十二時中如何趣向。師曰。拋向金剛地上著 問。文殊與維摩對談何事。師曰。葛巾紗帽。已拈向這邊著也 問如何是和尚家風。師曰。咬得著是好手。 問放鶴出籠和煙去時如何。師曰。爭奈頭上一點何 問無煙之火。是甚麼人向得。師曰。不惜眉毛底。曰和尚還向得么。師曰。汝道我有多少莖眉毛在 新到參。才上法堂。師舉拂子卻擲下。其僧珍重便下去。師曰。作家作家 問全身佩劍時如何。師曰。忽遇正恁么時又作么生。僧無對 一日天寒。上堂。眾才集。師曰。風頭稍硬。不是汝安身立命處。且歸暖室商量。便歸方丈。大眾隨至。立定。師又曰。才到暖室。便見瞌睡。以拄杖一時趁下 師問國泰。古人道。俱胝祇念三行咒。便得名超一切人。作么生與他拈卻三行咒。便得名超一切人。泰豎起一指。師曰。不因今日爭。識得瓜州客 師有師叔。在廨院不安。附書來問曰。某甲有此大病。如今正受疼痛。一切處安置伊不得。還有人救得么。師回信曰。頂門上中。此金剛箭透過。那邊去也 會下有僧去住庵。一年後卻來。禮拜曰。古人道。三日不相見。莫作舊時看。師撥開胸曰。汝道我有幾莖蓋
【現代漢語翻譯】 現代漢語譯本：萬里塵土飛揚，紛紛擾擾。有人問道：『想要出去但又出不去的時候該怎麼辦？』 師父說：『危險。』 又問：『事情過去之後又該如何？』 師父說：『果斷決絕。』 有人問：『如何是透脫法身之外的那一句子？』 師父說：『北斗星後轉身。』 又問：『十二時辰中該如何趨向？』 師父說：『拋向金剛地上。』 有人問：『文殊（Manjusri，智慧的象徵）與維摩（Vimalakirti，在家菩薩的典範）對談了些什麼？』 師父說：『葛布頭巾和紗帽，已經拿到這邊來了。』 有人問：『如何是和尚的家風？』 師父說：『咬得住才是好手。』 又問：『放鶴出籠，隨煙而去時該如何？』 師父說：『無奈頭上還有一點東西。』 有人問：『無煙之火，是什麼人能夠靠近的？』 師父說：『不吝惜眉毛的人。』 問道：『和尚您能靠近嗎？』 師父說：『你說我有多少根眉毛？』 新來的僧人前來參拜，剛走上法堂，師父舉起拂塵又扔下。那僧人非常恭敬地便退了下去。師父說：『行家，真是行家。』 有人問：『全身佩劍時該如何？』 師父說：『忽然遇到真正那樣的時候又該怎麼辦？』 僧人無言以對。 有一天天氣寒冷，師父上堂，眾人剛聚集，師父說：『風頭太硬，不是你們安身立命的地方，還是回暖室商量吧。』 便回方丈。大眾跟隨而至，站定。師父又說：『剛到暖室，便見瞌睡，』 用拄杖一時將他們趕了下去。 師父問國泰：『古人說，俱胝（Koti，印度數字，代表千萬）只念三行咒，便能名超一切人。』 怎麼替他去掉三行咒，便能名超一切人？』 國泰豎起一指。師父說：『不是今天爭論，就認不出瓜州客。』 師父有一位師叔，在官府里不安寧，寫信來問：『我得了大病，現在正受疼痛，無論如何也無法安置自己，還有人能救我嗎？』 師父回信說：『頂門上中，這金剛箭已經穿透到那邊去了。』 寺院裡有僧人去住庵，一年後回來，禮拜說：『古人說，三日不見，當刮目相看。』 師父撥開胸口說：『你說我有幾根蓋毛？』
【English Translation】 English version: The myriad miles are filled with dust and turmoil. Someone asked: 'What should be done when one wants to go out but cannot?' The master said: 'Danger.' Then asked: 'What about after the event?' The master said: 'Decisive and resolute.' Someone asked: 'What is the phrase beyond the Dharmakaya (Dharmakaya, the body of the Dharma, representing the ultimate reality)?' The master said: 'Turning around after the Big Dipper.' Then asked: 'How should one proceed during the twelve periods of the day?' The master said: 'Throw it onto the Vajra (Vajra, diamond or thunderbolt, symbolizing indestructibility) ground.' Someone asked: 'What did Manjusri (Manjusri, symbol of wisdom) and Vimalakirti (Vimalakirti, model of a lay Bodhisattva) discuss?' The master said: 'A linen turban and a gauze hat, already taken to this side.' Someone asked: 'What is the style of the monastery?' The master said: 'A good hand is one that can bite down.' Then asked: 'When a crane is released from its cage and goes with the smoke, what then?' The master said: 'Helplessly, there is still a little something on the head.' Someone asked: 'The smokeless fire, who can approach it?' The master said: 'Those who do not begrudge their eyebrows.' Asked: 'Can you approach it, Master?' The master said: 'How many eyebrows do you say I have?' A newly arrived monk came to pay respects, just stepping onto the Dharma hall, the master raised the whisk and then threw it down. The monk respectfully retreated. The master said: 'An expert, truly an expert.' Someone asked: 'What should be done when fully armed with a sword?' The master said: 'What would you do if you suddenly encountered such a situation?' The monk was speechless. One day, the weather was cold. The master ascended the hall, and as the assembly gathered, the master said: 'The wind is too strong, not a place for you to settle down. Let's go back to the warm room to discuss.' Then he returned to his room. The assembly followed and stood still. The master then said: 'Just arrived in the warm room, and already see drowsiness,' using his staff to drive them all out. The master asked Guotai: 'The ancients said, 'Koti (Koti, Indian number representing ten million) only recites three lines of mantra, and then one's name surpasses all others.' How can we remove the three lines of mantra for him, so that his name surpasses all others?' Guotai raised one finger. The master said: 'If we didn't argue today, we wouldn't recognize the guest from Guazhou.' The master had a senior uncle who was uneasy in the government office and wrote a letter asking: 'I have this great illness, and now I am suffering pain. I cannot settle myself anywhere. Is there anyone who can save me?' The master replied: 'Right on the crown of the head, this Vajra (Vajra, diamond or thunderbolt, symbolizing indestructibility) arrow has pierced through to the other side.' A monk from the monastery went to live in a hermitage, and after a year, he returned, bowing and saying: 'The ancients said, 'If you haven't seen someone for three days, you should look at them with new eyes.' The master opened his chest and said: 'How many down feathers do you say I have?'
膽毛。僧無對。師卻問。汝甚麼時離庵。曰今朝。師曰。來時折腳鐺子。分付與阿誰。僧又無語。師乃喝出 問承師有言。我住明招頂。興傳古佛心。如何是明招頂。師曰。換卻眼。曰如何是古佛心。師曰。汝還氣急么 問學人拏雲㸕浪上來。請師展缽。師曰。拶破汝頂。曰也須仙陀去。師便打趁出 師有頌示眾曰。明招一拍和人稀。此是真宗上妙機。石火瞥然何處去。朝生之子合應知 臨遷化上堂。告眾囑付訖。僧問。和尚百年後。向甚麼處去。師抬起一足曰。足下看取。中夜問侍者。昔日靈山會上。釋迦如來。展開雙足。放百寶光。遂展足曰。吾今放多少。者曰。昔日世尊。今宵和尚。師以手撥眉曰。莫孤負么。乃說偈曰。驀刀叢里逞全威。汝等諸人善護持。火里鐵牛生犢子。臨岐誰解湊吾機。偈畢。端坐而逝。塔院存焉。
洪州大寧院隱微覺寂禪師
豫章新淦楊氏子。誕夕有光明貫室。七歲依本邑石頭院道堅。出家受具。歷參宗匠。至羅山。山導以師子在窟出窟之要。因而省悟。后回江表。會龍泉宰季孟俊。請居十善道場 上堂。還有騰空底么出來。眾無出者。師乃曰。騰空正是時。應須眨上眉。從茲出倫去。莫待白頭兒 僧問。如何是十善橋。師曰。險曰過者如何。師曰喪 問資福和尚遷化。向
【現代漢語翻譯】 現代漢語譯本： 膽毛。僧人無言以對。禪師反問道：『你什麼時候離開庵的？』僧人說：『今天早上。』禪師說：『來的時候，折了腳的鐺子，你交給誰了？』僧人又無語。禪師於是呵斥他出去。有人問：『聽聞禪師您說過，我住在明招頂，興盛傳揚古佛心。』什麼是明招頂？禪師說：『換掉你的眼睛。』（意指用智慧之眼去看待）問：『什麼是古佛心？』禪師說：『你還喘不上氣嗎？』（意指不要執著于外在形式，要關注內在的本質）有人問：『學人拏雲㸕浪上來，請禪師您展示一下您的禪法。』禪師說：『要拶破你的頭頂。』（意指打破你的執念）那人說：『也需要仙陀（Saindhava，梵語，此處指鹽）去。』禪師便打他，趕他出去。 禪師有頌示眾說：『明招一拍和人稀，此是真宗上妙機。石火瞥然何處去，朝生之子合應知。』（意指真正領悟禪法的人很少，這才是真正的無上妙機。如同石火一閃即逝，生命的短暫，應當珍惜當下） 臨近圓寂，禪師升座，告訴眾人，囑咐完畢。僧人問：『和尚您百年之後，去哪裡？』禪師抬起一隻腳說：『看你的腳下。』（意指道在當下，不在別處）半夜，禪師問侍者：『昔日靈山會上，釋迦如來（Śākyamuni，佛教創始人）展開雙足，放出百寶光。』於是也展開雙足說：『我現在放出多少？』侍者說：『昔日是世尊（Bhagavān，對佛的尊稱），今晚是和尚您。』禪師用手撥弄眉毛說：『不要辜負了它。』（意指不要辜負佛法）於是說偈語：『驀刀叢里逞全威，汝等諸人善護持。火里鐵牛生犢子，臨岐誰解湊吾機。』（意指在生死關頭展現全部的威德，你們都要好好守護。如同火中鐵牛生出小牛，在人生的岔路口，誰能理解我的禪機？）說完偈語，端坐而逝。塔院至今還在。
洪州大寧院隱微覺寂禪師
豫章新淦楊氏之子。出生之夜有光明照亮整個房間。七歲時依止本邑石頭院道堅出家受戒。遍參各位宗師。到羅山，羅山引導他師子在窟出窟之要。因此而領悟。後來回到江表。適逢龍泉宰季孟俊，請他住在十善道場。禪師上堂說法：『還有能騰空的嗎？出來！』眾人沒有出來的。禪師於是說：『騰空正是時候，應當眨上眉。從此超脫凡俗，不要等到白頭。』（意指要抓住當下，修行證悟）僧人問：『什麼是十善橋？』禪師說：『危險。』問：『過橋的人怎麼樣？』禪師說：『喪。』（意指放下一切執念，才能通過）問：『資福和尚圓寂，去哪裡了？』
【English Translation】 English version: Dǎn máo (Gall hair)。The monk had no response. The Master asked instead, 'When did you leave the hermitage?' The monk replied, 'This morning.' The Master said, 'When you came, the broken-legged pot, who did you entrust it to?' The monk was again speechless. The Master then shouted him out. Someone asked, 'I heard the Master say, 'I live on the peak of Mingzhao (明招，name of a place), flourishing and transmitting the ancient Buddha's mind.' What is the peak of Mingzhao?' The Master said, 'Change your eyes.' (Meaning to use the eyes of wisdom to see) Asked, 'What is the ancient Buddha's mind?' The Master said, 'Are you still out of breath?' (Meaning not to be attached to external forms, but to focus on the inner essence) Someone asked, 'The student comes up grasping clouds and churning waves, please Master show your Chan Dharma.' The Master said, 'I will break your head.' (Meaning to break your attachments) That person said, 'It also needs Saindhava (仙陀，Sanskrit, here referring to salt) to go.' The Master then hit him and chased him out. The Master had a verse to show the assembly, saying: 'Mingzhao's (明招，name of a place) one beat is rare to harmonize with, this is the true sect's supreme wonderful opportunity. Where does the spark of flint go in a flash? The child born in the morning should know.' (Meaning that very few people truly understand Chan Dharma, this is the true supreme wonderful opportunity. Like a spark of flint that disappears in a flash, the brevity of life, one should cherish the present moment) Approaching his passing, the Master ascended the seat, told the assembly, and finished his instructions. A monk asked, 'Where will the Master go after a hundred years?' The Master raised one foot and said, 'Look under your feet.' (Meaning the Way is in the present moment, not elsewhere) In the middle of the night, the Master asked the attendant, 'In the past, at the assembly on Ling Mountain (靈山，name of a mountain), Śākyamuni Tathāgata (釋迦如來，the founder of Buddhism) unfolded both feet and emitted hundreds of treasures of light.' Then he also unfolded both feet and said, 'How much do I emit now?' The attendant said, 'In the past it was the Bhagavan (世尊，honorific title for the Buddha), tonight it is the Master.' The Master stroked his eyebrows and said, 'Don't let it down.' (Meaning don't let down the Buddha Dharma) Then he spoke a verse: 'Displaying full power in the midst of a forest of swords, all of you should protect and maintain it well. An iron ox gives birth to a calf in the fire, at the crossroads, who can understand my opportunity?' (Meaning to show all the power in the face of life and death, you must all protect it well. Like an iron ox giving birth to a calf in the fire, at the crossroads of life, who can understand my Chan opportunity?) After reciting the verse, he passed away in a seated posture. The pagoda courtyard still exists today.
Chan Master Yinwei Jueji of Daning Monastery in Hongzhou
He was the son of the Yang family of Xingan in Yuzhang. On the night of his birth, there was light illuminating the entire room. At the age of seven, he relied on Daojian of the Stone Monastery in his hometown to become a monk and receive precepts. He visited various masters. Arriving at Luoshan, Luoshan guided him with the essence of the lion in the cave and out of the cave. Because of this, he realized enlightenment. Later, he returned to Jiangbiao. He met Ji Mengjun, the magistrate of Longquan, who invited him to reside in the Ten Good Deeds Dojo. The Chan Master ascended the hall and said, 'Is there anyone who can levitate? Come out!' No one came out. The Chan Master then said, 'Levitation is the right time, one should blink one's eyebrows. From this, transcend the ordinary, don't wait until white hair.' (Meaning to seize the present moment and cultivate enlightenment) A monk asked, 'What is the Ten Good Deeds Bridge?' The Master said, 'Dangerous.' Asked, 'What about the person crossing the bridge?' The Master said, 'Loss.' (Meaning to let go of all attachments in order to pass through) Asked, 'Where did the monk Zifu go after his passing?'
甚麼處去。師曰。草鞋破 問如何是黃梅一句。師曰。即今作么生。曰如何通訊。師曰。九江路絕 問初心後學如何是學。師曰。頭戴天。曰畢竟如何。師曰。腳踏地 問如何是法王劍。師曰。露曰還殺人也無。師曰。作么 問如何是龍泉劍。師曰。不出匣。曰便請出匣。師曰。星辰失位 問國界安寧。為甚麼珠不現。師曰。落在甚麼處 後周廣順辛亥。金陵李氏。請居龍光。署覺寂禪師。至宋建隆辛酉。隨李氏住龍井大寧。其年十月示寂。壽七十有六。臘五十六。謚玄寂禪師。塔曰常寂。
衡州華光范禪師
僧問。靈臺不立。還有出身處也無。師曰。有曰如何是出身處。師曰。出 問如何是西來意。師曰。道 問如何是佛法大意。師曰。驗 問牛頭未見四祖時如何。師曰。自由自在。曰見后如何。師曰。自由自在 問如何是佛法中事。師曰。了。
福州羅山紹孜禪師
上堂。有數僧爭出問話。師曰。但一齊出來問。待老僧一齊與汝答。僧便問。學人一齊問。請師一齊答。師曰。得 問學人乍入叢林。祖師的的意。請師直指。師曰。好。
西川定慧禪師
初參羅山。山問。甚麼處來。師曰。遠離西蜀。近發開元。卻近前問。即今事作么生。山揖曰。喫茶去。師擬議。山曰。秋氣
稍熱去。師出至法堂。嘆曰。我在西蜀峨嵋山。腳下拾得一隻蓬蒿箭。擬撥亂天下。今日打羅山寨。弓折箭盡也。休休乃下參眾。山來日上堂。師出問。割開戶牖當軒者誰。山便喝。師無語。山曰。毛羽未備。且去。師因而摳衣。久承印記 后謁臺州勝光。光坐次。師直入身邊。叉手而立。光問。甚處來。師曰。猶待答話在。便出。光拈得拂子。趁至僧堂前。見師。乃提起拂子曰。阇黎。喚這個作甚麼。師曰。敢死喘氣。光低頭。歸方丈。
建州白雲令弇禪師
上堂。遣往先生門。誰云對喪主。珍重 僧問。己事未明以何為驗。師曰。木鏡照素容。曰驗后如何。師曰。不爭多 問三臺有請。四眾臨筵。既處當仁。請師一唱。師曰。要唱也不難。曰便請。師曰。夜靜水寒魚不食。滿船空載月明歸。
䖍州天竺義證常真禪師
在羅山數載。后因山示疾。師問。百年後。忽有人問和尚以何指示。山乃放身便倒。師從此契悟。即禮謝 住后。僧問。如何是佛法大意。師曰。寒暑相催。
吉州清平惟曠真寂禪師
上堂。不動神情。便有輸贏之意。還有么時。有僧出禮拜。師曰。不是作家。便歸方丈 問如何是第一句。師曰。要頭將取去 問如何是活人劍。師曰。會么。曰如何是殺人刀。師
【現代漢語翻譯】 稍停片刻后離去。禪師出來到法堂，嘆息道：『我當年在西蜀峨嵋山，腳下撿到一支蓬蒿箭，想要撥亂反正。如今攻打羅山山寨，弓也折斷了，箭也用盡了。』說完便讓大家退下。第二天上堂，禪師出來問道：『割開窗戶正對著我的，是誰？』羅山便大喝一聲。禪師沒有說話。羅山說：『羽毛還未豐滿，先回去吧。』禪師於是整理衣袖，表示自己很久以來就仰慕羅山的印可。後來去拜訪臺州勝光禪師，勝光禪師正在坐禪，禪師直接走到他身邊，叉手而立。勝光禪師問：『從哪裡來？』禪師說：『還等著我回答嗎？』說完便走了出去。勝光禪師拿起拂塵，追到僧堂前，見到禪師，便提起拂塵說：『禪黎（Dhyana master），你叫這個做什麼？』禪師說：『我敢說它在喘氣。』勝光禪師低下頭，回到方丈。
建州白雲令弇禪師
上堂說法：『派遣前往先生的家門，誰說要對著喪主？珍重。』有僧人問道：『如果自己還沒有開悟，要用什麼來驗證？』禪師說：『用木鏡來照素顏。』僧人問：『驗證之後如何？』禪師說：『不會更多。』有人問：『三臺（古代星官名）有請，四眾弟子來到法筵，既然身處當仁不讓的位置，請禪師唱一段。』禪師說：『要唱也不難。』那人說：『請唱吧。』禪師說：『夜靜水寒魚不食，滿船空載月明歸。』
虔州天竺義證常真禪師
在羅山住了幾年。後來因為羅山生病，禪師問：『百年之後，如果有人問和尚您用什麼來指示後人？』羅山便放身倒下。禪師從此契悟，立刻禮拜感謝。住持后，有僧人問：『如何是佛法大意？』禪師說：『寒暑相催。』
吉州清平惟曠真寂禪師
上堂說法：『不動聲色，便有了輸贏的念頭。還有這種時候嗎？』有僧人出來禮拜。禪師說：『不是內行。』便回到方丈。有人問：『如何是第一句？』禪師說：『要頭就拿去。』有人問：『如何是活人劍？』禪師說：『會嗎？』有人問：『如何是殺人刀？』
【English Translation】 Shortly after, the master went to the Dharma Hall and sighed, 'When I was in Mount Emei (a sacred mountain in Sichuan) in Western Shu (ancient name for Sichuan), I picked up a stalk of artemisia arrow, intending to quell the chaos in the world. Today, attacking the Luo Mountain stronghold, my bow is broken and my arrows are exhausted.' He then dismissed the assembly. The next day, the master came out and asked, 'Who is it that has cut open the window directly facing me?' Luo Mountain (name of a person or place) immediately shouted. The master was speechless. Luo Mountain said, 'Your feathers are not yet fully grown, go back for now.' The master then adjusted his robes, indicating that he had long admired Luo Mountain's seal of approval. Later, he visited Master Shengguang of Taizhou (place name). Shengguang was sitting in meditation. The master went straight to his side, standing with his hands folded. Shengguang asked, 'Where do you come from?' The master said, 'Are you still waiting for me to answer?' Then he went out. Shengguang picked up the whisk and chased him to the front of the monks' hall, saw the master, and then raised the whisk, saying, 'Dhyana master (禪黎), what do you call this?' The master said, 'I dare to say it's breathing.' Shengguang lowered his head and returned to his abbot's room.
Chan Master Ling Yan of Baiyun in Jianzhou (place name)
Ascending the Dharma Hall: 'Dispatch to the house of the former teacher, who says to face the bereaved? Take care.' A monk asked, 'If one's own affairs are not clear, what should be used as verification?' The master said, 'Use a wooden mirror to reflect a plain face.' The monk asked, 'What after verification?' The master said, 'It won't be more.' Someone asked, 'The Three Terraces (三臺 - ancient constellation) invite, the fourfold assembly comes to the Dharma banquet, since you are in the position of not yielding to benevolence, please master sing a section.' The master said, 'It's not difficult to sing.' That person said, 'Please sing.' The master said, 'The night is quiet, the water is cold, the fish do not eat, the boat is empty, carrying only the bright moon home.'
Chan Master Yizheng Changzhen of Tianzhu (place name) in Qianzhou (place name)
He lived in Luo Mountain (name of a person or place) for several years. Later, because Luo Mountain fell ill, the master asked, 'After a hundred years, if someone asks the monk what you use to instruct future generations?' Luo Mountain then fell down. The master was enlightened from this and immediately bowed in gratitude. After becoming the abbot, a monk asked, 'What is the great meaning of the Buddha Dharma?' The master said, 'Cold and heat urge each other.'
Chan Master Weikuang Zhenji of Qingping (place name) in Jizhou (place name)
Ascending the Dharma Hall: 'Without moving one's expression, there is already the intention of winning or losing. Is there such a time?' A monk came out and bowed. The master said, 'Not an expert.' Then he returned to his abbot's room. Someone asked, 'What is the first sentence?' The master said, 'Take your head if you want it.' Someone asked, 'What is the sword that gives life?' The master said, 'Do you understand?' Someone asked, 'What is the sword that kills?'
叱之 問如何是師子兒。師曰。毛頭排宇宙。
婺州金柱山義昭照禪師
僧問。如何是和尚家風。師曰。開門作活計。曰忽遇賊來。又作么生。師曰。然 新到參。師揭簾。以手作除帽勢。僧擬欲近前。師曰。賺殺人 因事有偈曰。虎頭生角人難措。石火電光須密佈。假饒烈士也應難。懵底那能解回互。
潭州谷山禪師
僧問。省要處乞師一言。師便起去 問𦏪羊掛角時如何。師曰。你向甚麼處覓。曰掛角后如何。師曰。走。
湖南道吾從盛禪師
初住龍回。僧問。如何是覿面事。師曰。新羅國去也 問如何是龍回家風。師曰。縱橫射直 問窮子投師。乞師極濟。師曰。莫是屈著汝么。曰。爭奈窮何。師曰。大有人見。
福州羅山義因禪師
上堂良久曰。若是宗師門下客。必不怪于羅山。珍重 僧問。承古有言。自從認得曹溪路。了知生死不相關。曹溪路即不問。如何是羅山路。師展兩手。僧曰。恁么則一路得通。諸路亦然。師曰。甚麼諸路。僧近前叉手。師曰。靈鶴煙霄外。鈍鳥不離窠 問教中道。順法身萬象俱寂。隨智用萬象齊生。如何是萬象俱寂。師曰。有甚麼曰如何是萬象齊生。師曰。繩床倚子。
灌州靈巖禪師
僧問。如何是道中寶。師曰
【現代漢語翻譯】 現代漢語譯本 （禪師）呵斥（提問者），問：『如何是師子兒（比喻佛門中傑出的人才）？』 禪師回答：『毛頭排宇宙（形容氣魄極大，有吞吐宇宙之勢）。』
婺州金柱山義昭照禪師
僧人問：『如何是和尚（指禪師自己）的家風？』 禪師回答：『開門作活計（比喻以方便法門接引眾生）。』 僧人說：『如果忽然遇到賊來，又該怎麼辦？』 禪師回答：『然（表示肯定，意為賊來則應以相應的方法應對）。』 新到僧人蔘拜，禪師揭起簾子，用手做出摘帽子的姿勢。僧人想要上前，禪師說：『賺殺人（意為不要被表象迷惑）。』 因為某件事作了一首偈：虎頭生角人難措，石火電光須密佈，假饒烈士也應難，懵底那能解回互（比喻禪機深奧，難以捉摸）。
潭州谷山禪師
僧人問：『請禪師用一句話說出最重要的道理。』 禪師便起身離開了。問：『𦏪羊掛角時如何？』 禪師說：『你向甚麼處覓（你在哪裡尋找）？』 僧人說：『掛角后如何？』 禪師說：『走（意為不要執著于表象）。』
湖南道吾從盛禪師
初到龍回，僧人問：『如何是覿面事（直接面對的真理）？』 禪師回答：『新羅國去也（意為遠在天邊，不可捉摸）。』 問：『如何是龍回家風？』 禪師回答：『縱橫射直（比喻運用自如，不拘一格）。』 問：『窮子投師（比喻求法者），乞師極濟（希望得到禪師的救濟）。』 禪師說：『莫是屈著汝么（難道是委屈你了嗎）？』 僧人說：『爭奈窮何（奈何貧窮）？』 禪師說：『大有人見（很多人都看到了）。』
福州羅山義因禪師
上堂良久說：『若是宗師門下客，必不怪于羅山（如果你們是真正的大德門下的弟子，一定不會對羅山（指禪師自己）感到奇怪。』 珍重（請大家珍重）。 僧人問：『承古有言，自從認得曹溪路（指頓悟的法門），了知生死不相關（明白生死與真性無關）。曹溪路即不問，如何是羅山路？』 禪師展開雙手。僧人說：『恁么則一路得通，諸路亦然（這樣說來，一條路通了，所有的路也就都通了）。』 禪師說：『甚麼諸路（什麼所有的路）？』 僧人近前叉手。禪師說：『靈鶴煙霄外，鈍鳥不離窠（比喻根性不同，所達到的境界也不同）。』 問：『教中道，順法身萬象俱寂，隨智用萬象齊生。如何是萬象俱寂？』 禪師說：『有甚麼（有什麼）？』 曰：『如何是萬象齊生？』 禪師說：『繩床倚子（繩床和倚子）。』
灌州靈巖禪師
僧人問：『如何是道中寶（修行道路上的珍寶）？』 禪師說：
【English Translation】 English version (The Chan master) scolded (the questioner) and asked, 'What is a lion cub (a metaphor for an outstanding talent in Buddhism)?' The Chan master replied, 'Its hairy head fills the universe (describing immense ambition and the power to encompass the cosmos).'
Chan Master Yizhao Zhao of Jinzhu Mountain in Wuzhou
A monk asked, 'What is the family style of the abbot (referring to the Chan master himself)?' The Chan master replied, 'Opening the door to make a living (a metaphor for using expedient means to guide sentient beings).' The monk said, 'If a thief suddenly comes, what should be done?' The Chan master replied, 'Indeed (expressing affirmation, meaning that one should respond with appropriate methods when a thief comes).' A newly arrived monk paid respects, and the Chan master lifted the curtain, making a gesture of taking off a hat with his hand. The monk wanted to step forward, and the Chan master said, 'Deceiving people (meaning don't be misled by appearances).' Because of a certain matter, he composed a verse: 'A tiger's head growing horns is difficult to handle, sparks from stone and flashes of lightning must be densely spread, even a brave warrior would find it hard, how can a confused person understand the mutual exchange (a metaphor for the profound and elusive nature of Chan principles).'
Chan Master Gushan of Tanzhou
A monk asked, 'Please, Master, say the most important principle in one sentence.' The Chan master then got up and left. He asked, 'What is it like when a ram hangs its horns?' The Chan master said, 'Where are you looking for it?' The monk said, 'What is it like after hanging the horns?' The Chan master said, 'Go (meaning don't be attached to appearances).'
Chan Master Congsheng of Daowu in Hunan
When he first arrived at Longhui, a monk asked, 'What is the matter of direct confrontation (the truth directly faced)?' The Chan master replied, 'Going to Silla (meaning far away and elusive).' He asked, 'What is the family style of Longhui?' The Chan master replied, 'Shooting straight in all directions (a metaphor for using freely and without restraint).' He asked, 'A poor son seeks a teacher (a metaphor for a seeker of Dharma), begging the teacher for extreme relief (hoping to receive the Chan master's salvation).' The Chan master said, 'Are you being wronged?' The monk said, 'What about poverty?' The Chan master said, 'Many people see it.'
Chan Master Yiyin of Luoshan in Fuzhou
Ascending the hall after a long silence, he said, 'If you are disciples of a great master, you will not find Luoshan (referring to the Chan master himself) strange.' Take care (please cherish this moment). A monk asked, 'It is said in ancient times, since recognizing the Caoqi path (referring to the path of sudden enlightenment), one knows that birth and death are unrelated (understanding that birth and death are unrelated to true nature). I will not ask about the Caoqi path, what is the Luoshan path?' The Chan master spread out his hands. The monk said, 'In that case, one path is open, and all paths are the same.' The Chan master said, 'What all paths?' The monk stepped forward and clasped his hands. The Chan master said, 'A clever crane is beyond the clouds, a dull bird does not leave its nest (a metaphor for different capacities leading to different attainments).' He asked, 'It is said in the teachings, in accordance with the Dharmakaya, all phenomena are still; following the use of wisdom, all phenomena arise together. What is the stillness of all phenomena?' The Chan master said, 'What is there?' He said, 'What is the simultaneous arising of all phenomena?' The Chan master said, 'A rope bed and a stool.'
Chan Master Lingyan of Guanzhou
A monk asked, 'What is the treasure in the path (the treasure on the path of cultivation)?' The Chan master said:
。地傾東南。天高西北。曰學人不會。師曰。落照機前異 師頌石鞏接三平曰。解擘當胸箭。因何祇半人。為從途路曉。所以不全身。
吉安府匡山禪師
示眾。匡山路。匡山路。巖崖險峻人難措。遊人擬議。隔千山一句。分明超佛祖 白牛頌曰。我有古壇真白牛。父子藏來經幾秋。出門直往孤峰頂。回來暫跨虎溪頭。
福州與聖重滿禪師
上堂。覿面分付。不待文宣。對眼投機。喚作參元上士。若能如此。所以宗風不墜。僧問。如何是宗風不墜底句。師曰。老僧不忍 問昔日靈山會裡。今朝興聖筵中。和尚親傳。如何舉唱。師曰。欠汝一問。
潭州寶應清進禪師
僧問。如何是實相。師曰。沒卻汝 問至理無言。如何通訊。師曰。千差萬別。曰得力處。乞師指示。師曰。瞌睡漢。
玄沙備禪師法嗣
漳州羅漢院桂琛禪師
常山李氏子。為童兒時。日一素食。出言有異。既冠。于本府萬歲寺。投無相。披削登戒。學毗尼。一日為眾宣戒本布薩已。乃曰。持戒但律身而已。非真解脫也。依文作解。豈發聖智乎。於是訪南宗。初謁云居雪峰。參訊勤恪。然猶未有所見。后造玄沙。一言啓發。廓爾無惑。沙問。三界唯心。汝作么生會。師指椅子曰。和尚喚這個作甚
【現代漢語翻譯】 現代漢語譯本： 地勢傾斜東南，天空高遠西北。學人說不會，禪師說：『夕陽西下的景像在機鋒之前是不同的。』禪師頌石鞏接三平的公案說：『解開射中胸前的箭，為何只救了一半人？因為是從道路上領悟，所以不能保全全身。』 吉安府匡山禪師 開示大眾：『匡山路，匡山路，巖崖險峻人難以落腳。遊人如果猶豫不決，就被千山阻隔。』一句分明超越佛祖。白牛頌說：『我有一頭古壇上的真白牛，父子相傳經歷了多少個秋天。出門直奔孤峰頂，回來暫時在虎溪邊休憩。』 福州與聖重滿禪師 上堂說法：『當面交付，不必等待文字宣說。對眼投機，可以稱作參元上士。如果能夠這樣，宗風就不會衰落。』僧人問：『如何是宗風不墜的語句？』禪師說：『老僧不忍心說破。』問：『昔日靈山會上，今日興聖筵中，和尚親自傳授，如何舉揚？』禪師說：『欠你一問。』 潭州寶應清進禪師 僧人問：『如何是實相（萬物的真實面貌）？』禪師說：『沒有了你。』問：『至理（最高的道理）沒有言語，如何傳遞資訊？』禪師說：『千差萬別。』說：『在得力之處，請禪師指示。』禪師說：『瞌睡漢。』 玄沙備禪師的法嗣 漳州羅漢院桂琛禪師 常山李氏之子，做孩童時，每日只吃素食，說出的話與衆不同。成年後，在本府萬歲寺，投靠無相，剃度受戒，學習毗尼（戒律）。一日為大眾宣講戒本布薩（一種佛教儀式）完畢，於是說：『持戒只是約束身體而已，不是真正的解脫。依照文字作解釋，怎麼能啓發聖智呢？』於是尋訪南宗（禪宗），最初拜謁云居雪峰，參問勤奮恭敬，然而仍然沒有領悟。後來拜訪玄沙，一句話啓發了他，頓時沒有了疑惑。玄沙問：『三界唯心（宇宙萬物都是心的顯現），你作何理解？』禪師指著椅子說：『和尚稱呼這個作什麼？』
【English Translation】 English version: The land slopes to the southeast, and the sky is high in the northwest. The student says he doesn't understand. The master says, 'The scene of the setting sun is different before the moment of opportunity.' The master praises the case of Shigong receiving Sanping, saying, 'Unfastening the arrow that hit the chest, why only save half a person? Because it is understood from the path, therefore the whole body cannot be preserved.' Zen Master Kuangshan of Jifu, Jiangxi Province Instructing the assembly: 'Kuangshan Road, Kuangshan Road, the cliffs are steep and difficult for people to set foot on. If travelers hesitate, they are separated by thousands of mountains.' A single sentence clearly surpasses the Buddhas and Patriarchs. The White Ox Verse says: 'I have a true white ox on the ancient altar, passed down from father to son for many autumns. Going out straight to the top of the solitary peak, returning to rest temporarily by the Tiger Stream.' Zen Master Chongman of Yusheng Temple, Fuzhou Ascending the hall to preach: 'Delivering face to face, without waiting for written explanations. Meeting the opportunity with the eyes, can be called a 'Superior Scholar of Participation in the Source'. If one can be like this, the lineage will not decline.' A monk asked: 'What is the phrase that the lineage will not decline?' The master said: 'The old monk cannot bear to say it.' Asked: 'In the assembly on Mount Ling鷲 in the past, and in today's feast of Xingsheng, how does the abbot personally transmit and proclaim?' The master said: 'I owe you a question.' Zen Master Qingjin of Baoying Temple, Tanzhou A monk asked: 'What is reality (true aspect of all things)?' The master said: 'Without you.' Asked: 'Ultimate truth (highest truth) has no words, how to communicate?' The master said: 'Thousands of differences.' Said: 'At the point of gaining strength, please instruct me, Master.' The master said: 'Sleepyhead.' Dharma heir of Zen Master Xuansha Bei Zen Master Guichen of Luohan Temple, Zhangzhou The son of the Li family of Changshan, as a child, ate only vegetarian food every day, and his words were different from others. After adulthood, at Wansui Temple in this prefecture, he joined Wuxiang, shaved his head and received the precepts, and studied the Vinaya (discipline). One day, after explaining the precepts and performing the Posadha (a Buddhist ceremony) for the assembly, he said: 'Upholding the precepts only restrains the body, it is not true liberation. Interpreting according to the text, how can one awaken sacred wisdom?' Therefore, he visited the Southern School (Zen School), and first visited Yunju Xuefeng, inquiring diligently and respectfully, but still did not understand. Later, he visited Xuansha, and a word enlightened him, and suddenly there was no doubt. Xuansha asked: 'The Three Realms are only Mind (the universe is the manifestation of the mind), how do you understand it?' The master pointed to the chair and said: 'What does the abbot call this?'
么。曰椅子。師曰。和尚不會三界唯心。曰我喚這個作竹木。汝喚作甚麼。師曰。桂琛亦喚作竹木。曰盡大地覓一個會佛法底人不可得。師自爾愈加激勵。沙每誘迪學者。命師助發師雖處眾韜晦。然聲譽甚遠。時漳牧王公。建精舍曰地藏。請師開法 因插田次。見僧乃問。從甚處來。曰南州。師曰。彼中佛法如何。曰商量浩浩地。師曰。爭如我這裡栽田博飯吃。曰爭奈三界何。師曰。喚甚麼作三界 問僧。甚處來。曰南方來。師曰。南方知識。有何言句示徒。曰彼中道。金屑雖貴。眼裡著不得。師曰我道。須彌在汝眼裡 一日同中塔。侍玄沙。沙打中塔一棒曰。就名就體。中塔不對。沙乃問師。作么生會。師曰。這僧著一棒。不知來處 僧報保福遷化。師曰。保福遷化。地藏入塔。(僧問法羚。古人意旨如何。眼曰。蒼天蒼天)后遷羅漢。上堂。宗門元妙。為當祇恁么耶。更別有奇特。若別有奇特。汝且舉將來看。若無。去不可將兩個字。便當卻宗乘也。何者兩個字。謂宗乘教乘也。汝才道著宗乘。便是宗乘。道著教乘。便是教乘。禪德佛法宗乘。元來由汝口裡。安立名字。作取說取。便是也。斯須向這裡。說平說實。說圓說常。禪德。汝喚甚麼作平實。把甚麼作圓常。傍家行腳。理須甄別。莫相埋沒。得些子聲色名
【現代漢語翻譯】 現代漢語譯本 問：『叫什麼？』回答：『椅子。』 師父說：『和尚我不承認三界唯心（一切唯心所造）。』 回答：『我叫這個東西為竹木。你叫它什麼？』 師父說：『桂琛（人名）也叫它竹木。』 回答：『想在整個大地上找一個懂得佛法的人都找不到。』 師父從此更加激勵自己。沙每每引導學者，命師父協助啓發，師父雖然身處眾人之中，卻能韜光養晦，因此聲譽很遠。當時漳州的地方長官王公，建造精舍，名為地藏（寺廟名），請師父去開壇講法。一次插秧的時候，看見一個僧人，於是問道：『從哪裡來？』 回答：『南州。』 師父說：『那裡佛法怎麼樣？』 回答：『大家議論紛紛，非常熱鬧。』 師父說：『哪裡比得上我在這裡種田吃飯。』 回答：『那三界（欲界、色界、無色界）怎麼辦呢？』 師父說：『你叫什麼作三界？』 問一個僧人：『從哪裡來？』 回答：『南方來。』 師父說：『南方的大德，有什麼言語開示弟子？』 回答：『他們說，金屑雖然貴重，但掉在眼睛裡就受不了。』 師父說：『我說，須彌山（佛教中的山名）就在你的眼裡。』 一天，師父和中塔（人名）一起侍奉玄沙（人名），玄沙打中塔一棒，說：『就名就體。』 中塔沒有回答。玄沙就問師父：『你作何理解？』 師父說：『這個僧人捱了一棒，卻不知道從哪裡來的。』 僧人稟報保福（人名）圓寂。師父說：『保福圓寂，地藏（寺廟名）入塔。（僧人問法羚（人名）：古人的意旨如何？法眼說：蒼天蒼天。）』 後來師父遷居羅漢（寺廟名）。上堂說法：宗門玄妙，是僅僅如此嗎？還有別的奇特之處嗎？如果還有別的奇特之處，你們就舉出來看看。如果沒有，就不要用『宗乘』、『教乘』這兩個詞，就想概括宗門的全部。什麼是『宗乘』、『教乘』這兩個詞呢？你們才說到『宗乘』，那就是『宗乘』，說到『教乘』，那就是『教乘』。各位禪德，佛法宗乘，本來就是由你們口裡，安立名字，怎麼說都可以。現在在這裡，說平實，說圓常。各位禪德，你們叫什麼作平實？把什麼當作圓常？其他地方來的行腳僧，理應仔細辨別，不要互相埋沒，得到一些聲色名利。
【English Translation】 English version Asked: 'What is it called?' Replied: 'A chair.' The Master said: 'I, the monk, do not acknowledge the Mind-Only of the Three Realms (everything is created by the mind).' Replied: 'I call this thing bamboo and wood. What do you call it?' The Master said: 'Gui Chen (person's name) also calls it bamboo and wood.' Replied: 'It's impossible to find someone on this entire earth who understands the Buddha-dharma.' From then on, the Master became even more motivated. Sha frequently guided scholars, instructing the Master to assist in enlightening them. Although the Master was among the crowd, he was able to conceal his talents, and thus his reputation spread far. At that time, the local official of Zhangzhou, Lord Wang, built a monastery called Dizang (name of a temple), inviting the Master to open the Dharma assembly. Once, while transplanting rice seedlings, he saw a monk and asked: 'Where do you come from?' Replied: 'Nanzhou.' The Master said: 'How is the Buddha-dharma there?' Replied: 'Everyone is discussing it, very lively.' The Master said: 'How can it compare to me planting fields and eating rice here?' Replied: 'What about the Three Realms (Desire Realm, Form Realm, Formless Realm)?' The Master said: 'What do you call the Three Realms?' Asked a monk: 'Where do you come from?' Replied: 'From the South.' The Master said: 'What words of instruction do the virtuous ones in the South give to their disciples?' Replied: 'They say, although gold dust is precious, it's unbearable if it gets in your eyes.' The Master said: 'I say, Mount Sumeru (name of a mountain in Buddhism) is in your eyes.' One day, the Master and Zhong Ta (person's name) were attending to Xuan Sha (person's name) together. Xuan Sha struck Zhong Ta with a stick, saying: 'According to name, according to substance.' Zhong Ta did not reply. Xuan Sha then asked the Master: 'How do you understand this?' The Master said: 'This monk received a blow but doesn't know where it came from.' A monk reported that Bao Fu (person's name) had passed away. The Master said: 'Bao Fu has passed away, Dizang (name of a temple) enters the pagoda. (A monk asked Fa Ling (person's name): What is the intention of the ancients? Fa Yan said: Azure sky, azure sky.)' Later, the Master moved to Luohan (name of a temple). Ascending the Dharma seat, he said: The essence of the Zen school, is it just like this? Or is there something else extraordinary? If there is something else extraordinary, then show it to me. If not, do not use the two words 'Sect Vehicle' and 'Teaching Vehicle' to encompass the entirety of the Zen school. What are these two words, 'Sect Vehicle' and 'Teaching Vehicle'? As soon as you say 'Sect Vehicle,' that is 'Sect Vehicle,' and as soon as you say 'Teaching Vehicle,' that is 'Teaching Vehicle.' All of you Zen practitioners, the Buddha-dharma Sect Vehicle, originally comes from your mouths, establishing names, saying whatever you want. Now here, speaking plainly and truthfully, speaking of completeness and constancy. All of you Zen practitioners, what do you call plain and truthful? What do you consider complete and constant? Wandering monks from other places should carefully discern, do not bury each other, obtaining some fame and gain.
字。貯在心頭。道我會解。善能揀辨。汝且會個甚麼。揀個甚麼。記持得底是名字。揀辨得底是聲色。若不是聲色名字。汝又作么生記持揀辨。風吹松樹也是聲。蝦蟆老鴉叫也是。聲何不那裡聽取揀擇去。若那裡有個意度模樣。祇如老師口裡。又有多少意度。與上座莫錯。即今聲色摐摐地。為當相及不相及。若相及。即汝靈性金剛秘密。應有壞滅去也。何以如此。為聲貫破汝耳。色穿破汝眼。因緣即塞卻。汝幻妄走殺汝聲色體。爾不可容也。若不相及。又甚麼處得聲色來會么。相及不相及。試裁辨看。少間。又道。是圓常平實。甚麼人恁么道。未是黃夷村裡漢解。恁么說。是他古聖乖些子。相助顯發。今時不識好惡。便安圓實。道我別有宗風元妙。釋迦佛言舌頭。不如汝些子。便恁么點胸。若論殺盜淫罪。雖重猶輕。尚有歇時。此個謗般若。瞎卻眾生眼。入阿鼻地獄吞鐵丸。莫將為等閑。所以古人道。過在化主。不幹汝事。珍重 問如何是羅漢一句。師曰。我若向汝道。便成兩句也 問不會底人來。師還接否。師曰。誰是不會者。曰適來道了也。師曰。莫自屈么 保福僧到。師問。彼中佛法如何。曰有時示眾道。塞卻你眼。教你覷不見。塞卻你耳。教你聽不聞。坐卻你意。教你分別不得。師曰。吾問你。不塞你眼。見
【現代漢語翻譯】 現代漢語譯本 字，貯藏在心頭，說我會理解，善於分辨。你且理解了什麼？分辨了什麼？記住的只是名字，分辨的只是聲色。如果不是聲色名字，你又如何記持分辨？風吹松樹也是聲音，蛤蟆烏鴉叫也是聲音，為何不從那裡聽取選擇？如果那裡有個意度模樣，就像老師口裡，又有多少意度？和上座不要搞錯，現在聲色喧鬧，是相互及還是不相互及？如果相互及，那麼你的靈性金剛秘密，應該有壞滅的時候。為什麼這樣說？因為聲音貫穿你的耳朵，顏色穿破你的眼睛，因緣就堵塞了，你幻妄追逐聲色。這是不可容忍的。如果不相互及，又從什麼地方得到聲色來會合呢？相互及不相互及，試著裁決分辨看看。稍後，又說，是圓滿常住平實。什麼人這麼說？還沒到黃夷村裡人理解的程度。這麼說，是古代聖人稍微有些不合時宜，相助顯發。現在的人不識好壞，便安於圓滿平實，說我另有宗風玄妙，釋迦牟尼佛（Sakyamuni Buddha）的舌頭，不如你些許，便這麼拍胸脯。如果說殺盜淫罪，雖然重但還輕，尚有停止的時候，這個誹謗般若（Prajna，智慧）的行為，瞎了眾生的眼睛，入阿鼻地獄吞鐵丸，不要當做等閑。所以古人說，過錯在教化的人，不干你的事。珍重！ 問：如何是羅漢（Arhat，阿羅漢）一句？ 師說：我如果向你說了，便成了兩句了。 問：不會的人來，老師還接納嗎？ 師說：誰是不會的人？ 答：剛才說過了。 師說：不要自己委屈自己。 保福寺的僧人來到，師父問：那裡佛法如何？ 答：有時向大眾開示說：塞住你的眼睛，教你看不見；塞住你的耳朵，教你聽不見；停止你的意念，教你分別不得。 師說：我問你，不塞住你的眼睛，見什麼？
【English Translation】 English version Words, stored in the heart, claiming I understand, skilled at discerning. What have you understood? What have you discerned? What is remembered are merely names, what is discerned are merely sounds and sights. If not for sounds, sights, and names, how would you remember and discern? The wind blowing through pine trees is also a sound, the croaking of frogs and the cawing of crows are also sounds. Why not listen and choose from there? If there is an intention or appearance there, just like from the teacher's mouth, how much intention is there? Don't be mistaken, venerable one. Now, the sounds and sights are clamorous, are they related or unrelated? If related, then your spiritual, diamond-like secret nature should have destruction. Why is this so? Because sound penetrates your ears, color pierces your eyes, and causes are blocked. Your deluded pursuit of sounds and sights is intolerable. If unrelated, then where do sounds and sights come from to meet? Related or unrelated, try to judge and discern. Later, you say it is perfectly constant and real. Who says so? It hasn't reached the understanding of the people in Huangyi Village. Saying so is that the ancient sages are slightly out of touch, helping to reveal. Now people don't know good from bad, and are content with perfect reality, saying I have a separate, profound doctrine, Sakyamuni Buddha's tongue is not as good as yours, and then pat their chest like that. If we talk about the sins of killing, stealing, and lust, although heavy, they are still light, and there is still a time to stop. This act of slandering Prajna (wisdom) blinds the eyes of sentient beings, and they enter the Avici Hell to swallow iron balls. Don't take it lightly. Therefore, the ancients said, the fault lies with the teacher, it's not your business. Treasure this! Question: What is a sentence of an Arhat (one who has attained enlightenment)? The master said: If I tell you, it will become two sentences. Question: If someone who doesn't understand comes, will the teacher still accept them? The master said: Who is the one who doesn't understand? Answer: I just said it. The master said: Don't belittle yourself. A monk from Baofu Temple arrived, and the master asked: How is the Dharma there? He replied: Sometimes they instruct the assembly, saying: 'Block your eyes, so you can't see; block your ears, so you can't hear; stop your mind, so you can't discriminate.' The master said: I ask you, without blocking your eyes, what do you see?
個甚麼。不塞你耳。聞個甚麼。不坐你意。作么生分別(東禪齊云。那僧問了。忽然省去。更不他游上座。如今還會么。若不會。每日見個甚麼) 問以字不成八字不是。未審。是甚麼字。師曰。汝實不會那。曰學人實不會。師曰。看取下頭註腳 問如何是沙門正命食。師曰。吃得么。曰欲吃此食。作何方便。師曰。塞卻你口 問如何是羅漢家風。師曰。不向你道。曰為甚麼不道。師曰。是我家風 問如何是法王身。師曰。汝今是甚麼身。曰恁么即無身也。師曰。苦痛深 上堂才坐。有二僧一時禮拜。師曰。俱錯。問如何是撲不破底句。師曰。撲 問一佛出世。普為群生。和尚今日為個甚麼。師曰。甚麼處遇一佛。曰恁么即學人罪過。師曰。謹退 問如何是諸聖元旨。師曰。四楞塌地 問大事未肯時如何。師曰。由汝 問如何是十方眼。師曰。貶上眉毛著 請保福齋。令人傳語曰。請和尚慈悲降重。福曰。慈悲為阿誰。師曰。和尚恁么道。渾是不慈悲 玩月次。乃曰。云動有雨去。有僧曰。不是云動。是風動。師曰。我道。云亦不動。風亦不動。曰和尚適來。又道云動。師曰。阿誰罪過 師見僧舉拂子。曰還會么。曰謝和尚慈悲示學人。師曰。見我豎拂子。便道示學人。汝每日見山見水。可不示汝。又見僧來舉拂子。
【現代漢語翻譯】 現代漢語譯本： 『個甚麼』：是什麼？不塞住你的耳朵，聽的是什麼？不符合你的心意，做什麼要分別？（東禪齊云禪師，那位僧人問完后，忽然領悟而去，不再到別處遊學。上座，你現在還會嗎？如果不會，每天見到的又是什麼？） 問：『以』字不成，『八』字不是，請問是什麼字？ 師父說：你實在不會嗎？ 答：學生實在不會。 師父說：看看下面的註解。 問：如何是沙門（出家修道的人）正命食（如法乞食所得的食物）？ 師父說：吃得下嗎？ 答：想吃這種食物，該如何做？ 師父說：堵住你的嘴。 問：如何是羅漢（斷絕一切煩惱，達到最高修行果位的人）家風？ 師父說：不告訴你。 答：為什麼不告訴我？ 師父說：這是我的家風。 問：如何是法王（佛）身？ 師父說：你現在是什麼身？ 答：如此說來，就是無身了。 師父說：痛苦深啊！ 師父上堂剛坐下，有兩個僧人同時禮拜。 師父說：都錯了。 問：如何是撲不破的句子？ 師父說：撲。 問：一佛出世，普度眾生，和尚今天爲了什麼？ 師父說：在哪裡遇到一佛？ 答：如此說來，是學生的罪過。 師父說：請退下。 問：如何是諸聖（所有聖人）元旨（根本宗旨）？ 師父說：四角棱邊塌陷。 問：大事（指開悟）未明瞭時如何？ 師父說：由你。 問：如何是十方眼（無處不在的佛眼）？ 師父說：把眉毛往下移。 請保福禪師齋飯，派人傳話說：請和尚慈悲降臨。 保福禪師說：慈悲爲了誰？ 師父說：和尚你這樣說，完全是不慈悲。 賞月時，師父說：云動就要下雨了。 有僧人說：不是云動，是風動。 師父說：我說，云也沒有動，風也沒有動。 答：和尚剛才又說云動了。 師父說：是誰的罪過？ 師父看見僧人舉拂子，說：會嗎？ 答：感謝和尚慈悲，開示學生。 師父說：見我豎起拂子，就說是開示學生，你每天見山見水，難道不是在開示你？ 又看見僧人來舉拂子。
English version: 『What is it?』 What is it that doesn't block your ears? What is it that you hear? What doesn't sit with your intention? What are you distinguishing? (Zen Master Dongchan Qiyun, after that monk asked, suddenly realized and left, no longer traveling elsewhere. Venerable monk, do you still understand now? If you don't, what do you see every day?) Question: 'Yi' (以) character not forming, 'Ba' (八) character not being, may I ask, what character is it? The Master said: You really don't know? Answer: This student really doesn't know. The Master said: Look at the annotation below. Question: What is a Shramana's (沙門, a monastic practitioner) right livelihood food (正命食, food obtained through proper means)? The Master said: Can you eat it? Answer: If I want to eat this food, what is the proper way? The Master said: Block your mouth. Question: What is the family style of an Arhat (羅漢, one who has attained enlightenment)? The Master said: I won't tell you. Answer: Why won't you tell me? The Master said: It's my family style. Question: What is the Dharma King's (法王, Buddha's) body? The Master said: What body are you now? Answer: In that case, it is no body. The Master said: Deep suffering! The Master had just sat down in the hall when two monks bowed at the same time. The Master said: Both are wrong. Question: What is an unbreakable phrase? The Master said: Strike. Question: One Buddha appears in the world, universally saving all beings. What is the Master doing today? The Master said: Where did you encounter a Buddha? Answer: In that case, it is this student's fault. The Master said: Please withdraw. Question: What is the fundamental principle of all sages (諸聖)? The Master said: The four corners collapse to the ground. Question: What if the great matter (大事, referring to enlightenment) is not yet understood? The Master said: It's up to you. Question: What are the eyes of the ten directions (十方眼, Buddha's omnipresent eyes)? The Master said: Move your eyebrows down. Inviting Zen Master Baofu for a vegetarian meal, someone was sent to convey the message: Please, Master, have compassion and come down. Zen Master Baofu said: Compassion for whom? The Master said: Master, saying it like that is completely without compassion. While enjoying the moon, the Master said: When the clouds move, it will rain. A monk said: It's not the clouds moving, it's the wind moving. The Master said: I say, the clouds are not moving, and the wind is not moving. Answer: Master, you just said the clouds were moving. The Master said: Whose fault is it? The Master saw a monk raising a whisk and said: Do you understand? Answer: Thank you, Master, for compassionately instructing this student. The Master said: Seeing me raise the whisk, you immediately say it's instructing this student. You see mountains and water every day, isn't that instructing you? Again, he saw a monk come and raise a whisk.
【English Translation】 Modern Chinese Translation: 『個甚麼』：是什麼？不塞住你的耳朵，聽的是什麼？不符合你的心意，做什麼要分別？（東禪齊云禪師，那位僧人問完后，忽然領悟而去，不再到別處遊學。上座，你現在還會嗎？如果不會，每天見到的又是什麼？） 問：『以』字不成，『八』字不是，請問是什麼字？ 師父說：你實在不會嗎？ 答：學生實在不會。 師父說：看看下面的註解。 問：如何是沙門（出家修道的人）正命食（如法乞食所得的食物）？ 師父說：吃得下嗎？ 答：想吃這種食物，該如何做？ 師父說：堵住你的嘴。 問：如何是羅漢（斷絕一切煩惱，達到最高修行果位的人）家風？ 師父說：不告訴你。 答：為什麼不告訴我？ 師父說：這是我的家風。 問：如何是法王（佛）身？ 師父說：你現在是什麼身？ 答：如此說來，就是無身了。 師父說：痛苦深啊！ 師父上堂剛坐下，有兩個僧人同時禮拜。 師父說：都錯了。 問：如何是撲不破的句子？ 師父說：撲。 問：一佛出世，普度眾生，和尚今天爲了什麼？ 師父說：在哪裡遇到一佛？ 答：如此說來，是學生的罪過。 師父說：請退下。 問：如何是諸聖（所有聖人）元旨（根本宗旨）？ 師父說：四角棱邊塌陷。 問：大事（指開悟）未明瞭時如何？ 師父說：由你。 問：如何是十方眼（無處不在的佛眼）？ 師父說：把眉毛往下移。 請保福禪師齋飯，派人傳話說：請和尚慈悲降臨。 保福禪師說：慈悲爲了誰？ 師父說：和尚你這樣說，完全是不慈悲。 賞月時，師父說：云動就要下雨了。 有僧人說：不是云動，是風動。 師父說：我說，云也沒有動，風也沒有動。 答：和尚剛才又說云動了。 師父說：是誰的罪過？ 師父看見僧人舉拂子，說：會嗎？ 答：感謝和尚慈悲，開示學生。 師父說：見我豎起拂子，就說是開示學生，你每天見山見水，難道不是在開示你？ 又看見僧人來舉拂子。
其僧讚歎禮拜。師曰。見我豎拂子。便禮拜讚歎。那裡掃地。豎起掃帚。為甚麼不讚嘆 問承教有言。若見諸相非相。即見如來。如何是非相。師曰。燈籠子 問如何是出家。師曰。喚甚麼作家 問僧。甚處來。曰秦州。師曰。將得甚麼物來。曰不將得物來。師曰。汝為甚麼對眾謾語。其僧無對。師卻問。秦州豈不是出鸚鵡。曰鸚鵡出在隴西。師曰。也不較多 問僧。甚處來。曰報恩。師曰。何不且在彼中。曰僧家不定。師曰。既是僧家。為甚麼不定。僧無對(玄覺代云。謝和尚顧問) 王太傅。上雪峰施眾僧衣。時從弇上座不在。師弟代。上名受衣。弇歸。弟曰。某甲為師兄上名了。弇曰。汝道我名甚麼。弟無對。師代曰。師兄得恁么貪。又曰。甚麼處是貪處。又代曰。兩度上名(云居錫云。甚麼處。是弇上座兩度上名處) 師與長慶保福。入州見牡丹障子。保福曰。好一朵牡丹花。長慶曰。莫眼花。師曰。可惜許一朵花(玄覺云。三尊宿語。還有親疏也無。祗如羅漢恁么道。落在甚麼處) 問僧。汝在招慶有甚麼異聞底事。試舉看。曰不敢錯舉。師曰。真實底事。作么生舉。曰和尚因甚麼如此。師曰。汝話墮也 晚參。聞角聲。師曰。羅漢三日一度上堂。王太傅二時相助 問如何是學人本來心。師曰。是你本來心
【現代漢語翻譯】 現代漢語譯本 那僧人讚嘆禮拜。趙州禪師說：『見我豎起拂塵，便禮拜讚歎，（那麼）在那裡掃地，豎起掃帚，為什麼不讚嘆？』 問：『承蒙教誨有言，若見諸相非相，即見如來（佛）。如何是「非相」？』趙州禪師說：『燈籠子。』 問：『如何是出家？』趙州禪師說：『（你）叫什麼作家？』 問僧人：『從哪裡來？』答：『秦州。』趙州禪師說：『帶來了什麼東西？』答：『沒有帶來東西。』趙州禪師說：『你為什麼當著大家說謊？』那僧人無言以對。趙州禪師反問道：『秦州難道不是出產鸚鵡嗎？』答：『鸚鵡出在隴西。』趙州禪師說：『也好不了多少。』 問僧人：『從哪裡來？』答：『報恩寺。』趙州禪師說：『為什麼不暫時在那裡待著？』答：『僧家居無定所。』趙州禪師說：『既然是僧家，為什麼不能安定下來？』僧人無言以對。（玄覺禪師代答說：『謝和尚顧問。』） 王太傅，在雪峰寺佈施僧眾衣服，當時從弇上座不在。趙州禪師的師弟代替他，登記名字領取衣服。弇上座回來后，師弟說：『我替師兄登記名字了。』弇上座說：『你說我叫什麼名字？』師弟無言以對。趙州禪師代答說：『師兄你這麼貪心。』又說：『哪裡是貪心的地方？』又代答說：『兩次登記名字。』（云居錫禪師說：『哪裡是弇上座兩次登記名字的地方？』） 趙州禪師與長慶、保福兩位禪師，進入州城，看見牡丹花的屏障。保福禪師說：『好一朵牡丹花。』長慶禪師說：『別眼花了。』趙州禪師說：『可惜了這麼一朵花。』（玄覺禪師說：『三位尊宿的話，還有親疏之分嗎？比如羅漢這樣說，會落在什麼地方？』） 問僧人：『你在招慶寺有什麼特別的見聞，試著說來看看。』答：『不敢說錯。』趙州禪師說：『真實的事情，怎麼說？』答：『和尚為什麼這樣問？』趙州禪師說：『你落入話語的陷阱了。』 晚參時，聽到角聲。趙州禪師說：『羅漢每三天一次上堂說法，王太傅每兩個時辰來相助。』 問：『如何是學人本來心？』趙州禪師說：『是你的本來心。』
【English Translation】 English version The monk praised and bowed. The Master (Zhao Zhou) said, 'Seeing me raise the whisk, you immediately praise and bow. There, sweeping the floor, raising the broom, why don't you praise that?' Asked, 'It is said in the teachings, 'If you see all forms as non-forms, then you see the Tathagata (Buddha).' What is 'non-form'?' The Master said, 'Lanterns.' Asked, 'What is renunciation (becoming a monk)?' The Master said, 'What do you call a creator?' Asked a monk, 'Where do you come from?' Replied, 'Qin Zhou.' The Master said, 'What did you bring?' Replied, 'I didn't bring anything.' The Master said, 'Why are you lying to everyone?' The monk had no reply. The Master then asked, 'Isn't Qin Zhou known for parrots?' Replied, 'Parrots come from Longxi.' The Master said, 'Not much different.' Asked a monk, 'Where do you come from?' Replied, 'Bao'en Temple.' The Master said, 'Why not stay there for a while?' Replied, 'Monks are unsettled.' The Master said, 'Since you are a monk, why can't you settle down?' The monk had no reply. (Xuanjue substituted, saying, 'Thank you, Master, for your inquiry.') Wang Taifu (a high-ranking official), offered robes to the monks at Xuefeng Temple. At that time, Abbot Yan was not present. The Master's (Zhao Zhou's) junior disciple substituted for him, registering his name to receive the robes. When Yan returned, the junior disciple said, 'I registered your name, senior brother.' Yan said, 'What name did you say I have?' The junior disciple had no reply. The Master substituted, saying, 'Senior brother, you are so greedy.' Then he said, 'Where is the greed?' He further substituted, saying, 'Registering the name twice.' (Yunju Xi said, 'Where is the place where Abbot Yan registered his name twice?') The Master, along with Chan masters Changqing and Baofu, entered the city and saw a peony screen. Chan master Baofu said, 'What a beautiful peony flower.' Chan master Changqing said, 'Don't let your eyes deceive you.' The Master said, 'What a pity for such a flower.' (Xuanjue said, 'Among the words of the three venerable masters, is there any closeness or distance? If an Arhat (enlightened being) said it like that, where would it fall?') Asked a monk, 'What extraordinary things did you hear at Zhaoqing Temple? Try to tell me.' Replied, 'I dare not say it incorrectly.' The Master said, 'How do you say the true thing?' Replied, 'Why does the Master ask like this?' The Master said, 'You have fallen into words.' During the evening meditation, hearing the sound of a horn, the Master said, 'The Arhats ascend the hall to preach every three days, and Wang Taifu assists every two hours.' Asked, 'What is the original mind of a learner?' The Master said, 'It is your original mind.'
問師居寶座說法度人。未審。度甚麼人。師曰。汝也居寶座。度甚麼人 問鏡里看形見不難。如何是鏡。師曰。還見形么 問但得本莫愁末。如何是末。師曰。總有也 師因疾僧問和尚尊候較否。師以杖拄地曰。汝道。這個還痛否。曰和尚問阿誰。師曰。問汝。曰還痛否。師曰。元來共我作道理 後唐天成戊子秋。復屆閩城舊止。遍游近城梵宇已。乃示寂。壽六十二。臘四十。茶毗收舍利。建塔于院之西隅。謚真應禪師。
杭州天龍寺重機明真禪師
臺州人。得法玄沙。復回浙中。錢武肅王。請出世開法。上堂。若直舉宗風。獨唱本分事。便同於頑石。若言絕凡聖訊息。無大地山河。盡十方世界。都是一隻眼。此乃事不獲已。恁么道。還會么。盲聾瘖啞。是仙陀滿眼。時人不奈何。祇向目前。須體妙身心。萬象與森羅 僧問。如何是璇璣不動。師曰。青山數重。曰如何是寂爾無垠。師曰。白雲一帶 問如何是歸根得旨。師曰。兔角生也。曰如何是隨照失宗。師曰。龜毛落也。
福州仙宗院契符清法禪師
開堂日。僧問。師登寶座。合談何事。師曰。剔開耳孔著。曰古人為甚麼。卻道非耳目之所到。師曰。金櫻樹上不生梨。曰古今不到處。請師道。師曰。汝作么生問 問眾手淘金。誰是得者
【現代漢語翻譯】 問：禪師您坐在寶座上說法度人，請問您度的是什麼人？ 師（禪師）說：你也坐在寶座上，你度的是什麼人？ 問：在鏡子里看清自己的形象並不難，那麼什麼是鏡子？ 師（禪師）說：你還看到形象了嗎？ 問：只要得到了根本，就不要擔心末節。那麼什麼是末節？ 師（禪師）說：總而言之，一切都有。 禪師因為生病，有僧人問：和尚您身體好些了嗎？ 師（禪師）用禪杖拄地，說：你說，這個（禪杖）還痛嗎？ 僧人說：和尚您問誰呢？ 師（禪師）說：問你。 僧人說：它還痛嗎？ 師（禪師）說：原來你是想和我辯論道理。 後唐天成戊子年（928年）秋天，禪師再次回到閩城舊址，遊歷了附近的寺廟后，就圓寂了，享年六十二歲，僧臘四十年。火化后，收取捨利子，在寺院的西邊建塔供奉。謚號為真應禪師。
杭州天龍寺重機明真禪師
是臺州人，從玄沙（禪師名號）那裡得法，又回到浙江一帶。錢武肅王（吳越國王錢镠）請他出世開法。禪師上堂說法：如果直接宣揚宗風，只唱本分事，那就和頑石一樣沒有意義。如果說斷絕凡聖的訊息，沒有大地山河，整個十方世界，都只是一隻眼睛，這實在是不得已而為之。這樣說，你們會了嗎？盲聾瘖啞，仙陀（梵文，指遍滿）滿眼。世人無可奈何，只關注眼前。必須體悟微妙的身心，以及萬象與森羅。 有僧人問：什麼是璇璣（古代觀測天象的儀器）不動？ 師（禪師）說：青山數重。 僧人問：什麼是寂靜無垠？ 師（禪師）說：白雲一帶。 問：如何是歸根得旨？ 師：兔角生也。 問：如何是隨照失宗？ 師：龜毛落也。
福州仙宗院契符清法禪師
開堂日，有僧人問：禪師您登上寶座，要談論什麼事情？ 師（禪師）說：剔開你的耳孔聽清楚。 僧人問：古人為什麼卻說『非耳目之所到』？ 師（禪師）說：金櫻樹上不生梨。 僧人問：古今都無法到達的地方，請禪師您說一說。 師（禪師）說：你是怎麼問的？ 問：眾人一起淘金，誰是得到金子的人？
【English Translation】 Question: Teacher, you sit on the precious seat and preach to save people. I don't know, what kind of people do you save? The Master said: You also sit on the precious seat. What kind of people do you save? Question: It is not difficult to see one's form in a mirror. What is the mirror? The Master said: Do you still see the form? Question: If you get the root, don't worry about the branches. What are the branches? The Master said: In short, everything exists. Because the Master was ill, a monk asked: Is the Venerable's health better? The Master supported himself with his staff and said: Tell me, does this (staff) still hurt? The monk said: Who are you asking, Venerable? The Master said: Asking you. The monk said: Does it still hurt? The Master said: So you want to reason with me. In the autumn of the Wuzi year of Tiancheng (928) in the Later Tang Dynasty, the Master returned to his old residence in Min City. After visiting the nearby temples, he passed away. He lived to be sixty-two years old, with forty years as a monk. After cremation, his relics were collected and a pagoda was built in the west corner of the temple. He was posthumously named Zen Master Zhenying.
Zen Master Chongji Mingzhen of Tianlong Temple in Hangzhou
He was from Taizhou. He obtained the Dharma from Xuansha (Zen master's name) and returned to Zhejiang. King Qiansu of Wu Yue (King Qian Liu) invited him to appear in the world and preach the Dharma. The Zen Master ascended the hall and said: If you directly proclaim the sect's style and only sing about your own affairs, it is the same as a stubborn stone. If you say that there is no news of the mundane or the sacred, and there are no great mountains and rivers, the entire ten directions of the world are just one eye, this is only a last resort. Saying it this way, do you understand? The blind, deaf, and mute, Samantabhadra (Sanskrit, meaning all-pervading) fills the eyes. People in the world can't help but focus on the present. You must understand the subtle body and mind, as well as all phenomena and the myriad things. A monk asked: What is the unmoving Xuanji (ancient astronomical instrument)? The Master said: Green mountains are many layers. The monk asked: What is silent and boundless? The Master said: A belt of white clouds. Question: What is returning to the root and obtaining the essence? Master: The rabbit's horn grows. Question: What is losing the sect by following the illumination? Master: The turtle's hair falls.
Zen Master Qifu Qingfa of Xianzong Temple in Fuzhou
On the day of the opening of the hall, a monk asked: Master, what will you talk about when you ascend the precious seat? The Master said: Open your ears and listen carefully. The monk asked: Why did the ancients say 'beyond the reach of ears and eyes'? The Master said: Pears do not grow on golden cherry trees. The monk asked: Please tell us about the place that neither the past nor the present can reach. The Master said: How are you asking? Question: When everyone is panning for gold, who is the one who gets the gold?
。師曰。舉手隔千里。休功任意看 問飛岫巖邊華子秀仙境臺前事若何。師曰。無價大寶光中。現暗客惛惛爭奈何。曰優曇華拆。人皆睹向上宗乘意若何。師曰。阇黎。若問宗乘意。不如靜處薩婆訶 問如何是閩中諸佛境界。師曰。造化終難測。春風徒自輕 問如何是道中寶。師曰。雲孫淚亦垂 問諸聖收光歸源后如何。師曰。三聲猿屢斷。萬里客愁聽。曰未審。今時人如何湊得古人機。師曰。好心向子道。切忌未生時。
婺州國泰院瑫禪師
上堂。不離當處。咸是妙明真心。所以玄沙道。會我最後句。出世少人知。爭似國泰有末頭一句。僧問。如何是國泰末頭一句。師曰。阇黎問太遲生。便歸方丈 問如何是毗盧。師曰。某甲與老兄是弟子 問達磨來時即不問。如何是未來時事。師曰。親遇梁王 問古鏡未磨時如何。師曰古鏡。曰磨后如何。師曰古鏡。
福州升山白龍院道希禪師
本郡人。上堂。不要舉足。是誰威光。還會么。若道自家去處。本自如是。且喜沒交涉 問如何是西來意。師曰。汝從甚處來 問如何是佛法大意。師曰。汝早禮三拜 問不責上來。請師直道。師曰。得 問如何是正真道。師曰。騎驢覓驢 問請師答無賓主話。師曰。昔年曾記得。曰即今如何。師曰。非但耳聾。
亦兼眼暗 問情忘體合時如何。師曰。別更夢見個甚麼 問學人擬伸一問請師裁。師曰。不裁。曰為甚麼不裁。師曰。須知好手 問大眾雲集。請師舉揚。師曰。少遇聽者 問不涉唇鋒。乞師指示。師曰。不涉唇鋒問將來。曰恁么即群生有賴。師曰。莫閑言語 問請和尚生機答話。師曰。把紙筆來錄將去 問如何是思大口。師曰。出來向你道。曰學人即今見出。師曰。曾賺幾人來。
福州安國院慧球寂照禪師
泉州莆田人。玄沙室中參訊居首。因問如何是第一月。沙曰。用汝個月作么。師從此悟入。後梁開平戊辰。玄沙將示滅。閩帥王氏。遣子至問疾。仍請密示繼踵說法者誰。沙曰。球子得。王默記遺旨。乃問鼓山。臥龍法席孰當其任。鼓山舉城下宿德。具道眼者。十有二人。皆堪出世。王亦默之。至開堂日。官僚與僧侶。俱會法筵。王忽問眾曰。誰是球上座。於是眾人指出師。王氏便請升座。師良久曰莫嫌寂寞。莫道不堪。未詳涯際。作么生論量。所以尋常用其音響。聊撥一兩下。助他發機。若論來十方世界。覓一切為伴侶不可得。僧問。佛法大意。從何方便頓入。師曰。入是方便。問云自何山起。風從何澗生。師曰。盡力施為。不離中塔 上堂。我此間粥飯因緣。為兄弟舉唱。終是不常欲得省要卻是
【現代漢語翻譯】 現代漢語譯本 『亦兼眼暗，問情忘體合時如何？』 禪師說：『別更夢見個甚麼？』 『學人擬伸一問請師裁。』 禪師說：『不裁。』 『為甚麼不裁？』 禪師說：『須知好手。』 『大眾雲集，請師舉揚。』 禪師說：『少遇聽者。』 『不涉唇鋒，乞師指示。』 禪師說：『不涉唇鋒問將來。』 『恁么即群生有賴。』 禪師說：『莫閑言語。』 『請和尚生機答話。』 禪師說：『把紙筆來錄將去。』 『如何是思大口？』 禪師說：『出來向你道。』 『學人即今見出。』 禪師說：『曾賺幾人來？』
福州安國院慧球寂照禪師
泉州莆田人。在玄沙禪師的門下參學，位居前列。有人問：『如何是第一月？』 玄沙禪師說：『用你的那個月亮做什麼？』 慧球禪師從此領悟。後梁開平戊辰年（908年），玄沙禪師將要圓寂，閩地的統治者王氏派兒子來問候病情，並請玄沙禪師秘密指示誰可以繼承他的衣缽說法。玄沙禪師說：『慧球可以。』 王氏默默記下了遺囑。於是又問鼓山，臥龍寺的住持之位應該由誰來擔任。鼓山推薦了城中德高望重、具有正見的十多位僧人，都堪當住持之位。王氏沒有做聲。到了慧球禪師開堂說法之日，官員和僧侶都聚集在法會現場。王氏忽然問大家：『誰是慧球上座？』 於是眾人指出了慧球禪師。王氏便請他升座說法。慧球禪師停頓了很久說：『不要嫌棄寂寞，不要說不堪勝任，還未詳細瞭解邊際，怎麼去衡量呢？』 所以平時常常使用音響，稍微撥動一兩下，幫助他們啓發機智。如果說要尋找伴侶，那麼在十方世界，尋找一切作為伴侶都是不可能的。有僧人問：『佛法的大意，從什麼方便法門可以頓悟？』 禪師說：『入就是方便。』 問：『云從哪座山升起？風從哪個山澗產生？』 禪師說：『盡力施為，不離中塔。』 上堂時說：『我在這裡因為粥飯的因緣，為各位兄弟舉唱，終究不是長久之計，想要簡要卻又』
【English Translation】 English version 『Also combined with eye darkness, asking how it is when emotion forgets the body.』 The Master said, 『What else are you dreaming about?』 『A student intends to ask a question, please Master decide.』 The Master said, 『Not decide.』 『Why not decide?』 The Master said, 『Must know a good hand.』 『The assembly gathers, please Master expound.』 The Master said, 『Rarely meet listeners.』 『Without involving the lips and tongue, begging Master to instruct.』 The Master said, 『Ask about the future without involving the lips and tongue.』 『Then all beings are reliant.』 The Master said, 『Don't speak idly.』 『Please, Venerable Monk, answer with living words.』 The Master said, 『Bring paper and pen to record it.』 『What is the great mouth of thought?』 The Master said, 『Come out and I'll tell you.』 『This student now sees it.』 The Master said, 『How many people have you deceived?』
Zen Master Huìqiú Jìzhào of Ānguó Monastery in Fúzhōu
He was from Pútián, Quánzhōu. He was at the forefront of inquiry under Zen Master Xuánshā. Someone asked, 『What is the first moon?』 Xuánshā said, 『What do you do with your moon?』 From this, the Master attained enlightenment. In the year Wùchén (908 AD) of the Kāipíng era of the Later Liáng Dynasty, Xuánshā was about to pass away. The ruler of Mǐn, surnamed Wáng, sent his son to inquire about his illness and requested Xuánshā to secretly indicate who could inherit his mantle and expound the Dharma. Xuánshā said, 『Huìqiú can.』 The Wáng family silently noted the testament. Then he asked Gǔshān, who should take over the abbot's position at Wòlóng Temple. Gǔshān recommended more than ten monks in the city who were virtuous and had correct views, all of whom were worthy of becoming abbots. The Wáng family remained silent. On the day of Zen Master Huìqiú's opening Dharma talk, officials and monks gathered at the Dharma assembly. The Wáng family suddenly asked everyone, 『Who is the Venerable Huìqiú?』 Then everyone pointed out Zen Master Huìqiú. The Wáng family then invited him to ascend the seat and expound the Dharma. Zen Master Huìqiú paused for a long time and said, 『Do not dislike loneliness, do not say it is unbearable, not yet understanding the boundary, how to measure it?』 Therefore, usually using sound, slightly plucking it once or twice, to help them inspire wit. If one were to seek companions, then in the ten directions of the world, seeking everything as a companion is impossible. A monk asked, 『The great meaning of the Buddha Dharma, from what expedient means can one attain sudden enlightenment?』 The Master said, 『Entering is the expedient means.』 Asked, 『From which mountain does the cloud rise? From which mountain stream does the wind arise?』 The Master said, 『Exert effort and action, do not leave the central pagoda.』 In the Dharma hall, he said, 『I am here because of the rice and porridge cause, for you brothers to raise and sing, after all, it is not a long-term plan, wanting to be concise but』
山河大地。與汝發明。其道既常。亦能究竟。若從文殊門入者。一切無為。土木瓦礫。助汝發機。若從觀音門入者。一切音響。蝦蟆蚯蚓。助汝發機。若從普賢門入者。不動步而到。以此三門方便示汝。如將一隻折箸。攪大海水。令彼魚龍知水為命。會么。若無智眼。而審諦之任。汝百般巧妙。不為究竟 問學人近入叢林。不明己事。乞師指示。師以杖指曰。會么。曰不會。師曰。我恁么為汝卻成抑屈。人還知么。若約當人分上。從來底事不論初入叢林。及過去諸佛。不曾乏少。如大海水。一切魚龍。初生及至老死。所受用水。悉皆平等 問不謬正宗。請師真實。師曰。汝替汝道。曰或有不辨者作么生。師曰。待不辨者來 問諸佛還有師否。師曰。有曰如何是諸佛師。師曰。一切人識不得 上堂良久。有僧出禮拜。師曰。莫教髑髏拶損 問從上宗乘事如何。師良久。僧再問。師便喝出 問如何是大庾嶺頭事。師曰。料汝承當不得。曰重多少。師曰。這般底論劫不奈何 師問了院主。祇如先師道。盡十方世界。是真實人體你還見僧堂么。了曰。和尚莫眼花。師曰。先師遷化。肉猶暖在 師于梁乾化癸酉八月十七日午時無疾而逝。
衡岳南臺誠禪師
僧問。玄沙宗旨。請師舉揚。師曰。甚麼處得此訊息。曰垂
【現代漢語翻譯】 現代漢語譯本：山河大地，與你一同顯發本性，這條道路既然是恒常不變的，也就能達到究竟的境界。如果從文殊（Manjusri，智慧的象徵）的法門進入，一切都是無為的，即使是泥土、木頭、瓦片、碎石，都能幫助你啓發機智。如果從觀音（Avalokitesvara，慈悲的象徵）的法門進入，一切聲音，無論是蛤蟆還是蚯蚓的叫聲，都能幫助你啓發機智。如果從普賢（Samantabhadra，大行愿的象徵）的法門進入，不用邁步就能到達。我用這三個法門方便地開示你，就像用一根折斷的筷子，攪動大海的水，讓那些魚龍知道水是它們的生命一樣。明白了嗎？如果沒有智慧的眼睛，而又不能仔細審視，那麼你再怎麼巧妙，也不能達到究竟的境界。 有學僧問道：『學人最近進入叢林，不明白自己的事情，請老師指示。』老師用禪杖指著說：『會么？』學僧說：『不會。』老師說：『我這樣為你反而成了壓制。』人還知道嗎？如果從當事人自身來說，本來就具備的，不論是初入叢林，還是過去的諸佛，都不曾缺少。就像大海水，一切魚龍，從出生到老死，所受用的水，都是一樣的平等。 有學僧問道：『不違背正宗，請老師說真實之理。』老師說：『你替你自己說。』學僧說：『或者有不能分辨的人，該怎麼辦？』老師說：『等不能分辨的人來再說。』 有學僧問道：『諸佛還有老師嗎？』老師說：『有。』學僧說：『如何是諸佛的老師？』老師說：『一切人都無法認識。』 禪師上堂很久，有僧人出來禮拜。禪師說：『不要讓頭蓋骨碰壞了。』 有學僧問道：『從上以來的宗乘大事如何？』禪師沉默良久。僧人再次發問，禪師便大喝一聲。 有學僧問道：『如何是大庾嶺頭事？』禪師說：『料你承擔不起。』學僧說：『重多少？』禪師說：『這般底論劫也不奈何。』 禪師問了院主：『如果先師說，盡十方世界，是真實人體，你還見僧堂么？』院主說：『和尚莫眼花。』禪師說：『先師遷化，肉猶暖在。』 禪師在梁乾化癸酉年（913年）八月十七日午時無疾而逝。
衡岳南臺誠禪師
有僧人問道：『玄沙（Xuansha，禪宗大師）的宗旨，請老師舉揚。』禪師說：『從什麼地方得到這個訊息？』學僧說：『垂...』
【English Translation】 English version: The mountains, rivers, and great earth, together with you, manifest their inherent nature. Since this path is constant and unchanging, it can also lead to ultimate realization. If you enter through the gate of Manjusri (symbol of wisdom), everything is non-contrived. Even soil, wood, tiles, and gravel can help you spark your insight. If you enter through the gate of Avalokitesvara (symbol of compassion), all sounds, whether the croaking of frogs or the chirping of earthworms, can help you spark your insight. If you enter through the gate of Samantabhadra (symbol of great vows), you can arrive without taking a single step. I expediently show you these three gates, like using a broken chopstick to stir the water of the great ocean, so that the fish and dragons know that water is their life. Do you understand? If you do not have the eye of wisdom and cannot carefully examine, then no matter how skillful you are, you cannot reach ultimate realization. A monk asked: 'I have recently entered the monastery and do not understand my own affairs. Please instruct me, teacher.' The teacher pointed with his staff and said, 'Do you understand?' The monk said, 'I do not understand.' The teacher said, 'If I do this for you, it becomes suppression.' Does anyone know? If we speak from the perspective of the person involved, what is originally there is never lacking, whether it is someone newly entering the monastery or the Buddhas of the past. Like the water of the great ocean, all fish and dragons, from birth to old age and death, receive and use the water equally. A monk asked: 'Without deviating from the true lineage, please tell me the truth.' The teacher said, 'You speak for yourself.' The monk said, 'What should be done if there are those who cannot discern?' The teacher said, 'Wait for those who cannot discern to come.' A monk asked: 'Do the Buddhas have teachers?' The teacher said, 'Yes.' The monk said: 'Who are the teachers of the Buddhas?' The teacher said, 'Everyone cannot recognize them.' The Zen master ascended the platform for a long time. A monk came out to bow. The Zen master said, 'Do not let your skull be damaged.' A monk asked: 'What about the great matter of the ancestral vehicle from the past?' The Zen master was silent for a long time. The monk asked again, and the Zen master shouted. A monk asked: 'What is the matter at the top of Dayu Ridge?' The Zen master said, 'I doubt you can bear it.' The monk said, 'How much does it weigh?' The Zen master said, 'This kind of thing cannot be helped even if discussed for kalpas.' The Zen master asked the abbot: 'If the late teacher said that the entire ten directions of the world are the true human body, do you still see the monks' hall?' The abbot said, 'Venerable, do not let your eyes deceive you.' The Zen master said, 'The late teacher passed away, but his flesh is still warm.' The Zen master passed away without illness at noon on the 17th day of the eighth month of the Guiyou year (913 AD) during the Liang Qianhua period.
Zen Master Cheng of Nantai, Hengyue
A monk asked: 'Please, teacher, expound the doctrine of Xuansha (Zen master).' The teacher said, 'Where did you get this news?' The monk said, 'Chui...'
接者何。師曰。得人不迷己 問潭清月現。是何境界。師曰。不干你事。曰借問又何妨。師曰。覓潭月不可得 問離地四指。為甚麼卻有魚紋。師曰。有聖量在。曰此量為甚麼人施。師曰。不為聖人。
福州螺峰沖奧明法禪師
上堂。人人具足。人人成現。爭怪得山僧。珍重 僧問。諸法寂滅相。不可以言宣。如何是寂滅相。師曰。問答俱備。曰恁么。則真如法界。無自無他。師曰。特地令人愁 問牛頭未見四祖時如何。師曰。德重鬼神欽。曰見后如何。師曰。通身聖莫測 問如何是螺峰一句。師曰。苦 問如何是本來人。師曰。惆悵松蘿境界危。
泉州睡龍山禪師
僧問。如何是觸目菩提。師以杖趁之。僧乃走。師曰。住住。向後遇作家舉看 上堂。舉拄杖曰。三十年住山。得他氣力。時有僧問。和尚得他甚麼氣力。師曰。過溪過嶺。東拄西拄。
天臺山云峰光緒至德禪師
上堂。但以眾生日用而不知。譬如三千大千世界。日用星辰。江河淮濟。一切含靈。從一毛孔。入一毛孔。毛孔不小。世界不大。其中眾生。不覺不知。若要易會。上座日用。亦復不知。時有僧問。日裡僧馱像。夜裡像馱僧。未審。此意如何。師曰。阇黎。豈不是從茶堂里來。
福州大章山契如庵主
【現代漢語翻譯】 現代漢語譯本 問：什麼是『接者』（jie zhe，接受者）？ 師父說：得到人而不迷惑自己。 問：潭水清澈，月亮顯現，是怎樣的境界？ 師父說：不關你的事。 問：請問一下又有什麼妨礙呢？ 師父說：尋找潭中月亮是不可得的。 問：離地四指高的地方，為什麼卻有魚紋？ 師父說：因為有聖人的度量存在。 問：這度量是為誰施予的？ 師父說：不是爲了聖人。
福州螺峰沖奧明法禪師
上堂說法：人人都具備，人人都成就顯現，怎麼能怪我這個山僧呢？（要好好珍惜） 僧人問：諸法寂滅相，不可以言語宣說，什麼是寂滅相？ 師父說：問答都已具備。 問：這樣說來，真如法界，無自無他？ 師父說：特地令人發愁。 問：牛頭（Niu Tou，人名）未見四祖（Si Zu，指禪宗四祖道信大師）時如何？ 師父說：德行深重，鬼神都欽佩。 問：見后如何？ 師父說：全身聖妙，不可測度。 問：如何是螺峰一句？ 師父說：苦。 問：如何是本來人？ 師父說：惆悵啊，松蘿境界太危險了。
泉州睡龍山禪師
僧人問：如何是觸目菩提（chu mu pu ti，所見皆是覺悟）？ 師父用禪杖驅趕他。僧人於是跑開。師父說：住住，以後遇到行家拿出來說。 上堂說法：舉起拄杖說：三十年住山，得到它的氣力。當時有僧人問：和尚得到它什麼氣力？ 師父說：過溪過嶺，東拄西拄。
天臺山云峰光緒（1875-1908）至德禪師
上堂說法：只是因為眾生每日都在用，卻不知道。譬如三千大千世界，每日都在用星辰、江河淮濟，一切有生命的，從一個毛孔進入另一個毛孔，毛孔不小，世界不大，其中的眾生，不覺不知。如果要容易明白，各位每日都在用，也同樣不知道。當時有僧人問：白天僧人揹著佛像，夜晚佛像揹著僧人，不知道，這是什麼意思？ 師父說：你，豈不是從茶堂里來的？
福州大章山契如庵主
【English Translation】 English version Question: What is 'the receiver' (jie zhe)? The Master said: Obtaining people without being deluded by oneself. Question: The pool is clear, and the moon appears, what kind of state is that? The Master said: It's none of your business. Question: What harm is there in asking? The Master said: Seeking the moon in the pool is unattainable. Question: Why are there fish patterns four fingers above the ground? The Master said: Because there is the measure of a sage present. Question: For whom is this measure bestowed? The Master said: Not for sages.
Chan Master Aoming of Luofeng Chong in Fuzhou
Entering the hall: Everyone is complete, everyone is manifest. How can you blame this mountain monk? (Treasure this) A monk asked: All dharmas are characterized by quiescence and cannot be expressed in words. What is the characteristic of quiescence? The Master said: The question and answer are both complete. Question: In that case, the true suchness dharma realm has neither self nor other? The Master said: Especially causing people to worry. Question: What was Niu Tou (name of a person) like before he met the Fourth Patriarch (Si Zu, referring to the Fourth Patriarch Daoxin of Zen)? The Master said: His virtue was so great that even ghosts and spirits admired him. Question: What was he like after meeting him? The Master said: His whole body was so sacred that it could not be fathomed. Question: What is the Luofeng saying? The Master said: Bitter. Question: What is the original person? The Master said: How melancholy, the realm of pine and vines is dangerous.
Chan Master of Sleeping Dragon Mountain in Quanzhou
A monk asked: What is 'bodhi at a glance' (chu mu pu ti, enlightenment in everything one sees)? The Master chased him away with his staff. The monk then ran away. The Master said: Stop, stop. Show it to an expert in the future. Entering the hall: Raising his staff, he said: I have lived in the mountains for thirty years and gained its strength. At that time, a monk asked: What strength did the Master gain from it? The Master said: Crossing streams and ridges, propping east and propping west.
Chan Master Guangxu (1875-1908) Zhide of Yunfeng Mountain in Tiantai
Entering the hall: It is just that sentient beings use it daily without knowing it. For example, the three thousand great thousand worlds use stars, rivers, Huai and Ji daily. All living beings enter from one pore to another. The pores are not small, and the world is not large. The sentient beings within do not perceive or know. If you want to understand easily, you also do not know what you use daily. At that time, a monk asked: During the day, the monk carries the Buddha statue, and at night, the Buddha statue carries the monk. I wonder, what does this mean? The Master said: Are you not from the tea hall?
Abbot Qiru of Dazhang Mountain in Fuzhou
本郡人。素蘊孤操。志探祖道。預玄沙之室。穎悟幽旨。玄沙記曰。子禪已逸格。他后要一人待立也無。師自此不務聚徒。不畜童侍。隱於小界山。剖大朽杉。若小庵。但容身而已。凡經游僧至。隨叩而應。無定開示。僧問。生死到來。如何迴避。師曰。符到奉行。曰恁么則被生死拘將去也。師曰。阿㖿㖿 問西天持錫意作么生。師拈錫杖。卓地振之。僧曰。未審。此是甚麼義。師曰。這個是張家打。僧擬進語。師以錫攛之 僧問。雲臺欽如何是真言欽。曰南無佛陀耶。師別曰。作么作么 清豁沖煦二長老向師名。一旦同訪之。直師采粟。豁問道者。如庵主在何所。師曰。從甚麼處來。曰山下來。師曰。因甚麼得到這裡。曰這裡是甚麼處所。師揖曰。那下喫茶去。二公方省是。師遂詣庵所。頗味高論。晤坐於左右。不覺及夜。睹豺虎奔至庵前。自然馴繞。豁因有詩曰。行不等閑行。誰知去住情。一餐猶未飽。萬戶勿聊生。非道應難伏。空拳莫與爭。龍吟云起處。閑嘯兩三聲。二公尋于大章山創庵。請師居之。兩處孤坐。垂五十二載而卒。
福州蓮華山永興神祿禪師
閩王請開堂日。未升座。先於座前立曰。大王大眾聽。已有真正舉揚也。此一會總是得聞。豈有不聞者。若有不聞。彼此相謾去也。
【現代漢語翻譯】 現代漢語譯本： 這位禪師是本郡人，天生就具有孤高清絕的品格，立志探求佛法的真諦（祖道）。他曾在玄沙禪師的門下學習，對佛法的幽深旨意領悟得非常透徹。玄沙禪師曾評價說：『這個弟子的禪悟已經超凡脫俗，他日後必定能獨當一面，無人可以替代。』禪師從此以後不致力于招收徒弟，也不蓄養侍童，隱居在小界山中，將一棵巨大的朽杉剖開，做成一個小小的茅庵，僅能容身而已。凡是有云游的僧人來到，他都隨機應答，沒有固定的開示。有僧人問：『生死到來之時，如何才能迴避？』禪師回答說：『就像接到符令就必須執行一樣。』僧人說：『這樣豈不是要被生死所拘禁？』禪師說：『阿㖿㖿！』有人問：『西天（指印度）的僧人持錫杖的用意是什麼？』禪師拿起錫杖，在地上頓了頓，振動了一下。僧人說：『不知道，這其中有什麼含義？』禪師說：『這是張家在打架。』僧人想要進一步發問，禪師用錫杖驅趕他。有僧人問：『雲臺欽（人名，不確定是否為真言欽的誤寫）什麼是真言欽？』禪師說：『南無佛陀耶（皈依佛）。』禪師又說：『作么？作么？（做什麼？做什麼？）』清豁和沖煦兩位長老仰慕禪師的名聲，有一天一同去拜訪他。禪師正在採摘粟米，清豁問道：『請問禪師，庵主在哪裡？』禪師問：『你從哪裡來？』清豁說：『從山下來。』禪師問：『因什麼事來到這裡？』清豁說：『這裡是什麼地方？』禪師拱手說：『請到那邊喝茶去。』兩位長老這才明白他就是禪師。禪師於是回到庵中，與他們高談闊論，促膝長談，不知不覺到了夜晚。他們看到豺狼虎豹奔到庵前，卻自然地變得馴服溫順。清豁因此作詩一首說：『行為不尋常，誰能知道他的去留之情？一餐飯還沒吃飽，卻不讓萬戶百姓安生。不用佛法難以馴服，空手不要與它相爭。龍吟之處雲霧升起，悠閒地長嘯兩三聲。』兩位長老後來在大章山建立庵院，請禪師去居住。禪師在兩處地方獨自靜坐，經歷了五十二年而圓寂。
福州蓮華山永興神祿禪師
閩王（五代十國時期割據政權閩的君主）邀請禪師開堂說法，禪師還未升座，先在座前站立說道：『大王和各位聽眾聽著，現在已經有真正宣揚佛法的人了。這次法會大家都聽得到，難道還有聽不到的嗎？如果有人聽不到，那就是彼此欺騙了。』 English version: This Chan master was a native of this prefecture, possessing an innate character of solitary purity and aspiring to explore the true essence of the ancestral path (祖道). He studied under Chan Master Xuansha (玄沙), deeply comprehending the profound meaning of the Dharma. Chan Master Xuansha once commented: 'This disciple's Chan realization has transcended the ordinary; in the future, he will surely be able to stand alone, irreplaceable.' From then on, the Chan master did not focus on gathering disciples or keeping attendants, but lived in seclusion in Xiaojie Mountain (小界山), splitting open a large decayed cedar to make a small hermitage, just enough to accommodate his body. Whenever wandering monks arrived, he would respond to their inquiries as they came, without fixed teachings. A monk asked: 'When birth and death arrive, how can one avoid them?' The Chan master replied: 'Just like receiving an order that must be carried out.' The monk said: 'Wouldn't that mean being confined by birth and death?' The Chan master said: 'A-hei-hei!' Someone asked: 'What is the intention of the monks in the Western Heaven (西天, referring to India) carrying a staff?' The Chan master picked up his staff, tapped it on the ground, and shook it. The monk said: 'I don't know, what is the meaning of this?' The Chan master said: 'This is the Zhang family fighting.' The monk wanted to ask further, but the Chan master drove him away with his staff. A monk asked: 'Yuntai Qin (雲臺欽, a person's name, possibly a misspelling of Zhenyan Qin) what is Zhenyan Qin?' The Chan master said: 'Namo Buddhaya (南無佛陀耶, Homage to the Buddha).' The Chan master then said: 'What to do? What to do? (作么? 作么?)' Two elders, Qinghuo (清豁) and Chongxu (沖煦), admired the Chan master's reputation and visited him one day. The Chan master was picking millet. Qinghuo asked: 'Excuse me, Chan master, where is the hermit?' The Chan master asked: 'Where did you come from?' Qinghuo said: 'From down the mountain.' The Chan master asked: 'Why did you come here?' Qinghuo said: 'What place is this?' The Chan master bowed and said: 'Please go over there for tea.' The two elders then realized that he was the Chan master. The Chan master then returned to the hermitage and engaged in profound discussions with them, talking intimately until night fell. They saw jackals and tigers running to the front of the hermitage, but they naturally became tame and docile. Qinghuo then wrote a poem saying: 'The conduct is extraordinary, who can know his feelings of going and staying? One meal is not yet full, yet he does not let the myriad households live in peace. It is difficult to subdue without the Dharma, do not contend with it empty-handed. Where the dragon roars, clouds rise, leisurely whistling two or three times.' The two elders later built a hermitage in Dazhang Mountain (大章山) and invited the Chan master to live there. The Chan master sat alone in both places, passing away after fifty-two years.
Chan Master Shenlu (神祿) of Yongxing (永興) Temple on Lotus Flower Mountain (蓮華山) in Fuzhou (福州)
On the day the King of Min (閩王, the ruler of the Min kingdom during the Five Dynasties and Ten Kingdoms period) invited the Chan master to open the Dharma hall, before ascending the seat, the Chan master stood in front of the seat and said: 'Great King and all listeners, listen, there is already someone truly propagating the Dharma. Everyone at this assembly can hear, is there anyone who cannot hear? If there is anyone who cannot hear, then we are deceiving each other.'
【English Translation】 Modern Chinese Translation: This Chan master was a native of this prefecture, possessing an innate character of solitary purity and aspiring to explore the true essence of the ancestral path (祖道). He studied under Chan Master Xuansha (玄沙), deeply comprehending the profound meaning of the Dharma. Chan Master Xuansha once commented: 'This disciple's Chan realization has transcended the ordinary; in the future, he will surely be able to stand alone, irreplaceable.' From then on, the Chan master did not focus on gathering disciples or keeping attendants, but lived in seclusion in Xiaojie Mountain (小界山), splitting open a large decayed cedar to make a small hermitage, just enough to accommodate his body. Whenever wandering monks arrived, he would respond to their inquiries as they came, without fixed teachings. A monk asked: 'When birth and death arrive, how can one avoid them?' The Chan master replied: 'Just like receiving an order that must be carried out.' The monk said: 'Wouldn't that mean being confined by birth and death?' The Chan master said: 'A-hei-hei!' Someone asked: 'What is the intention of the monks in the Western Heaven (西天, referring to India) carrying a staff?' The Chan master picked up his staff, tapped it on the ground, and shook it. The monk said: 'I don't know, what is the meaning of this?' The Chan master said: 'This is the Zhang family fighting.' The monk wanted to ask further, but the Chan master drove him away with his staff. A monk asked: 'Yuntai Qin (雲臺欽, a person's name, possibly a misspelling of Zhenyan Qin) what is Zhenyan Qin?' The Chan master said: 'Namo Buddhaya (南無佛陀耶, Homage to the Buddha).' The Chan master then said: 'What to do? What to do? (作么? 作么?)' Two elders, Qinghuo (清豁) and Chongxu (沖煦), admired the Chan master's reputation and visited him one day. The Chan master was picking millet. Qinghuo asked: 'Excuse me, Chan master, where is the hermit?' The Chan master asked: 'Where did you come from?' Qinghuo said: 'From down the mountain.' The Chan master asked: 'Why did you come here?' Qinghuo said: 'What place is this?' The Chan master bowed and said: 'Please go over there for tea.' The two elders then realized that he was the Chan master. The Chan master then returned to the hermitage and engaged in profound discussions with them, talking intimately until night fell. They saw jackals and tigers running to the front of the hermitage, but they naturally became tame and docile. Qinghuo then wrote a poem saying: 'The conduct is extraordinary, who can know his feelings of going and staying? One meal is not yet full, yet he does not let the myriad households live in peace. It is difficult to subdue without the Dharma, do not contend with it empty-handed. Where the dragon roars, clouds rise, leisurely whistling two or three times.' The two elders later built a hermitage in Dazhang Mountain (大章山) and invited the Chan master to live there. The Chan master sat alone in both places, passing away after fifty-two years.
Chan Master Shenlu (神祿) of Yongxing (永興) Temple on Lotus Flower Mountain (蓮華山) in Fuzhou (福州)
On the day the King of Min (閩王, the ruler of the Min kingdom during the Five Dynasties and Ten Kingdoms period) invited the Chan master to open the Dharma hall, before ascending the seat, the Chan master stood in front of the seat and said: 'Great King and all listeners, listen, there is already someone truly propagating the Dharma. Everyone at this assembly can hear, is there anyone who cannot hear? If there is anyone who cannot hear, then we are deceiving each other.'
方乃登座。僧問。大王請師出世未委。今日一會。何以靈山。師曰。徹古傳今 問如何是和尚家風。師曰。毛頭顯沙界。日月現其中。
天臺國清寺師靜上座
始遇玄沙。示眾曰。汝諸人。但能一生如喪考妣。吾保汝究得徹去。師躡前語問曰。祇如教中道。不得以所知心測度如來無上知見。又作么生。沙曰。汝道。究得徹底所知心。還測度得及否。師從此信入。后居天臺。二十餘載。不下山。博綜三學。操行孤立。禪寂之餘。常閱龍藏。遐邇欽重。時謂大靜上座 嘗有人問。弟子每當夜坐。心念紛飛。未明攝伏之方。愿垂示誨。師曰。如或夜閑安坐。心念紛飛。卻將紛飛之心。以究紛飛之處。究之無處。則紛飛之念何存。反究究心。則能究之心安在。又能照之智本空。所緣之境亦寂。寂而非寂者。蓋無能寂之人也。照而非照者。蓋無所照之境也。境智俱寂。心慮安然。外不尋枝。內不住定。二途俱泯。一性怡然。此乃還源之要道也 師因睹教中幻義。乃述一偈。問諸學流曰。若道法皆如幻有。造諸過惡應無咎。云何所作業不忘。而藉佛慈興接誘。時有小靜上座。答曰。幻人興幻。幻輪圍幻。業能招幻。所治不了。幻生諸幻。苦覺知如。幻幻無為。二靜上座。並終於本山。
長慶棱禪師法嗣
【現代漢語翻譯】 現代漢語譯本 方丈於是升座。有僧人問道：『大王（指當時的統治者）請禪師您出世，不知今日的法會，如何才能契合靈山（指佛陀說法之地）的宗旨？』禪師回答：『徹悟古今。』僧人又問：『如何是和尚（指禪師自己）的家風？』禪師回答：『毫毛之端顯現整個沙界（指無盡的世界），日月星辰都顯現在其中。』
天臺國清寺的師靜上座
最初遇到玄沙禪師，玄沙禪師向大眾開示說：『你們各位，只要能一生像死了父母一樣悲痛，我保證你們能徹底領悟。』師靜上座接著玄沙禪師的話問道：『如果經教中說，不能用有所知的心去測度如來（指佛陀）無上的知見，那又該怎麼辦呢？』玄沙禪師說：『你說，徹底領悟的有所知的心，還能測度到嗎？』師靜上座從此信服並深入理解。之後居住在天臺山，二十多年不下山，廣泛研究佛學的三種學問（戒、定、慧），操守品行孤高獨立。禪修靜寂之餘，常常閱讀龍藏（指佛教經典）。遠近的人都欽佩尊重他，當時稱他為大靜上座。曾經有人問他：『弟子每當夜晚靜坐，心中雜念紛飛，不知道如何才能攝伏這些念頭，希望您能開示教誨。』師靜上座說：『如果夜晚閑暇安坐，心中雜念紛飛，就用這紛飛的念頭，去追究紛飛的念頭從何而來。追究到無處可尋，那麼紛飛的念頭又在哪裡存在呢？反過來追究能追究的心，那麼能追究的心又在哪裡呢？而且能照見的智慧本性是空，所緣的境界也是寂靜。說寂靜卻又不是真正的寂靜，是因為沒有能使它寂靜的人。說照見卻又不是真正的照見，是因為沒有所照見的境界。境界和智慧都寂靜，心念自然安然。向外不追逐枝節，向內不執著于禪定。兩條道路都泯滅，本性自然怡然自得。這就是迴歸本源的重要途徑。』 師靜上座因為看到經教中關於幻化的意義，於是寫了一首偈頌，問各位學人說：『如果說道法都如幻化般存在，那麼造作各種過錯惡業，應該沒有罪過吧？為何所造的業力不會消失，還要藉助佛的慈悲來接引救度？』當時有小靜上座回答說：『幻化的人造作幻化的事物，幻化的輪轉圍繞著幻化。業力能夠招感幻化，所治理的卻不明白。幻化產生各種幻化，苦難的覺悟就像幻化一樣。幻化和幻化都是無為的。』大靜上座和小靜上座，都最終圓寂在本山。
長慶棱禪師的法嗣
【English Translation】 English version The abbot then ascended the seat. A monk asked, 'The King (referring to the ruler at the time) has invited the master to appear in the world. I don't know how today's assembly can align with the spirit of Ling Shan (referring to the place where the Buddha preached)?' The master replied, 'Thoroughly understand the past and present.' The monk then asked, 'What is the family style of the abbot (referring to the master himself)?' The master replied, 'The entire sand realm (referring to the infinite world) is revealed at the tip of a hair, and the sun, moon, and stars are all present within it.'
The Venerable Shijing of Guoqing Temple on Mount Tiantai
Initially, he encountered Zen Master Xuansha, who instructed the assembly, saying, 'All of you, if you can grieve like you have lost your parents for your entire life, I guarantee you will thoroughly understand.' Venerable Shijing followed up on Zen Master Xuansha's words and asked, 'If the scriptures say that one should not use the knowing mind to fathom the Tathagata's (referring to the Buddha) unsurpassed knowledge and vision, then what should one do?' Zen Master Xuansha said, 'You tell me, can the knowing mind that has thoroughly understood still fathom it?' Venerable Shijing from then on believed and deeply understood. Later, he resided on Mount Tiantai, not descending the mountain for over twenty years, extensively studying the three learnings of Buddhism (sila, samadhi, prajna), and maintaining a solitary and independent conduct. In his spare time from meditation, he often read the Dragon Canon (referring to Buddhist scriptures). People from far and near admired and respected him, and he was known as the Great Venerable Shijing at the time. Someone once asked him, 'Whenever this disciple sits in meditation at night, my mind is filled with distracting thoughts, and I don't know how to subdue them. I hope you can enlighten and instruct me.' Venerable Shijing said, 'If you sit leisurely at night and your mind is filled with distracting thoughts, then use these distracting thoughts to investigate where these distracting thoughts come from. If you investigate and find no place to find them, then where do these distracting thoughts exist? Conversely, investigate the investigating mind, then where is the investigating mind? Moreover, the wisdom that illuminates is inherently empty, and the object of perception is also still. To say it is still but not truly still is because there is no one who can make it still. To say it illuminates but not truly illuminates is because there is no object to illuminate. When both the object and wisdom are still, the mind is naturally peaceful. Do not chase after branches externally, and do not cling to samadhi internally. When both paths are extinguished, the original nature is naturally joyful. This is the essential path to returning to the source.' Venerable Shijing, upon seeing the meaning of illusion in the scriptures, wrote a verse and asked the students, 'If the Dharma is said to be like an illusion, then should there be no fault in committing various wrongdoings? Why does the karma created not disappear, and why must one rely on the Buddha's compassion to receive and save?' At that time, the Lesser Venerable Shijing replied, 'The illusory person creates illusory things, the illusory wheel surrounds the illusion. Karma can attract illusion, but what is governed is not understood. Illusion generates various illusions, the suffering awareness is like illusion. Illusion and illusion are both non-action.' Both the Great Venerable Shijing and the Lesser Venerable Shijing ultimately passed away on this mountain.
Dharma Successor of Zen Master Changqing Leng
泉州招慶院道匡禪師
潮州人。長慶始居招慶。師乃入室參侍。遂作桶頭。常與眾僧語話。一日慶見曰。爾每日口嘮嘮底作么。師曰。一日不作。一日不食。慶曰。與么則磨弓錯箭去也。師曰。專待尉遲來。慶曰。尉遲來后如何。師曰。教伊筋骨遍地。眼睛突出。慶便出去。洎慶被召。師繼踵住持 上堂。聲前薦得。孤負平生。句后投機。殊乖道體。為甚麼。如此大眾。且道從來合作么生。又曰。招慶與諸人一時道卻還委落處么。時有僧出曰。大眾一時散去。還稱師意也無。師曰。好與二十拄杖。僧禮拜。師曰。雖有盲龜之意。且無曉月之程。曰如何是曉月之程。師曰。此是盲龜之意 問如何是沙門行。師曰。非行不行 問如何是西來意。師曰。蚊子上鐵牛 問如何是在匣劍。師良久。僧罔措。師曰。也須感荷招慶始得 問如何是提宗一句。師曰。不得昧著招慶。其僧禮拜起。師又曰。不得昧著招慶。囑汝作么生。是提宗一句。僧無對 問文殊劍下不承當時如何。師曰。未是好手人。曰如何是好手人。師曰。是汝話墮也 問如何是招慶家風。師曰。寧可清貧。自樂不作。濁當多憂 問如何是南泉一線道。師曰。不辭向汝道。恐較中更較去 問如何是佛法大意。師曰。七顛八倒 問僧甚處去來。曰劈柴來。師曰。
【現代漢語翻譯】 現代漢語譯本： 泉州招慶院道匡禪師
是潮州人。長慶禪師最初住在招慶寺。道匡禪師於是進入長慶禪師的房間侍奉他，並負責管理寺院的桶頭（負責用水的僧人）。他經常和眾僧交談。一天，長慶禪師看見他，問道：『你每天嘮嘮叨叨地在做什麼？』道匡禪師回答：『一天不勞作，一天就沒有飯吃。』長慶禪師說：『這樣則是磨弓錯箭了。』道匡禪師說：『專門等待尉遲（唐朝大將尉遲恭）到來。』長慶禪師問：『尉遲到來後會怎麼樣？』道匡禪師說：『教他筋骨遍地，眼睛突出。』長慶禪師便離開了。後來長慶禪師被朝廷召見，道匡禪師接替他住持招慶寺。
上堂說法時，道匡禪師說：『在聲音之前領悟，辜負了平生。在語句之後投機，特別違背道體。為什麼會這樣呢，各位大眾？且說從來應該怎麼做？』又說：『招慶寺和各位一時說破，還知道落腳處嗎？』當時有僧人出來說：『大眾一時散去，還合您的意嗎？』道匡禪師說：『該打二十拄杖。』僧人禮拜。道匡禪師說：『雖有盲龜（比喻難得的機會）之意，卻沒有曉月（比喻智慧）的程序。』僧人問：『如何是曉月的程序？』道匡禪師說：『這就是盲龜之意。』
僧人問：『如何是沙門（出家修道的人）的修行？』道匡禪師說：『非行不行。』
僧人問：『如何是西來意（禪宗的根本宗旨）？』道匡禪師說：『蚊子上鐵牛。』
僧人問：『如何是在匣劍？』道匡禪師沉默良久。僧人不知所措。道匡禪師說：『也須感謝招慶寺才行。』
僧人問：『如何是提宗一句？』道匡禪師說：『不得昧著招慶寺。』那僧人禮拜起身。道匡禪師又說：『不得昧著招慶寺，囑咐你做什麼？是提宗一句。』僧人無言以對。
僧人問：『文殊（文殊菩薩）劍下不承當時如何？』道匡禪師說：『還不是好手。』僧人問：『如何是好手？』道匡禪師說：『是你的話落空了。』
僧人問：『如何是招慶寺的家風？』道匡禪師說：『寧可清貧，自得其樂，不做濁事，濁事多憂。』
僧人問：『如何是南泉（南泉普愿禪師）一線道？』道匡禪師說：『不辭向你道，恐怕較中更較去。』
僧人問：『如何是佛法大意？』道匡禪師說：『七顛八倒。』
道匡禪師問僧人：『從哪裡來？』僧人回答：『劈柴來。』道匡禪師說：『……』
【English Translation】 English version: Chan Master Daokuang of Zhaoqing Monastery, Quanzhou
He was a native of Chaozhou. Initially, Changqing resided at Zhaoqing Monastery. Master Daokuang then entered his room to serve him and became the 'bucket head' (the monk in charge of water). He often conversed with the monks. One day, Changqing saw him and asked, 'What are you doing, chattering away every day?' Master Daokuang replied, 'If I don't work for a day, I don't eat for a day.' Changqing said, 'In that case, you are sharpening the bow and fitting the wrong arrow.' Master Daokuang said, 'I am especially waiting for Yuchi (Yuchi Gong, a famous general of the Tang Dynasty).' Changqing asked, 'What will happen when Yuchi arrives?' Master Daokuang said, 'I will teach him to have his sinews scattered all over the ground and his eyes bulging out.' Changqing then left. Later, Changqing was summoned by the court, and Master Daokuang succeeded him as the abbot of Zhaoqing Monastery.
During an assembly, Master Daokuang said, 'To realize before the sound, one has wasted a lifetime. To speculate after the statement is especially contrary to the essence of the Way. Why is this so, everyone? Tell me, what should one do from the beginning?' He also said, 'Zhaoqing Monastery and everyone, if you speak it all at once, do you still know where it lands?' At that time, a monk came forward and said, 'If everyone scatters at once, does that suit your intention?' Master Daokuang said, 'You deserve twenty blows of the staff.' The monk bowed. Master Daokuang said, 'Although there is the intention of the blind turtle (a metaphor for a rare opportunity), there is no progress of the dawn moon (a metaphor for wisdom).』 The monk asked, 'What is the progress of the dawn moon?' Master Daokuang said, 'This is the intention of the blind turtle.'
A monk asked, 'What is the practice of a Shramana (a Buddhist monk)?' Master Daokuang said, 'Non-practice is practice.'
A monk asked, 'What is the meaning of Bodhidharma's coming from the West (the fundamental principle of Zen Buddhism)?' Master Daokuang said, 'A mosquito on an iron ox.'
A monk asked, 'What is the sword in the scabbard?' Master Daokuang remained silent for a long time. The monk was at a loss. Master Daokuang said, 'You must be grateful to Zhaoqing Monastery.'
A monk asked, 'What is the phrase that raises the school?' Master Daokuang said, 'Do not be ignorant of Zhaoqing Monastery.' The monk bowed and stood up. Master Daokuang then said, 'Do not be ignorant of Zhaoqing Monastery, what do I entrust to you? What is the phrase that raises the school?' The monk had no reply.
A monk asked, 'If Manjusri (Manjusri Bodhisattva)'s sword does not accept the present moment, what then?' Master Daokuang said, 'You are not yet a good hand.' The monk asked, 'What is a good hand?' Master Daokuang said, 'It is your words that have fallen short.'
A monk asked, 'What is the family style of Zhaoqing Monastery?' Master Daokuang said, 'Rather be content in poverty and find joy in oneself, do not engage in turbid affairs, for turbid affairs bring much worry.'
A monk asked, 'What is the one path of Nanquan (Zen Master Nanquan Puyuan)?' Master Daokuang said, 'I do not hesitate to tell you, but I fear that comparing will lead to more comparing.'
A monk asked, 'What is the great meaning of the Buddha-dharma?' Master Daokuang said, 'Seven upside down, eight inverted.'
Master Daokuang asked a monk, 'Where have you come from?' The monk replied, 'From chopping wood.' Master Daokuang said, '...'
還有劈不破底也無。曰有師曰。作么生是劈不破底。僧無語。師曰。汝若道不得問我。我與汝道。曰作么生是劈不破底。師曰。賺殺人 師拈缽囊問僧。你道直幾錢。僧無對(歸宗柔代云。留與人增價) 因地動。僧問。還有不動者也無。師曰。有曰如何是不動者。師曰。動從東來。卻歸西去 問法雨普沾。還有不潤處否。師曰。有曰如何是不潤處。師曰。水灑不著 問如何是招慶深深處。師曰。和汝沒卻 問如何是九重城裡人。師曰。還共汝知聞么 上堂次。大眾擁法座而立。師曰。這裡無物。諸人苦恁么。相促相拶作么。擬心早沒交涉。更上門上戶。千里萬里。今既上來。各著精彩。招慶一時拋與諸人好么。乃曰。還接得也無。眾無對。師曰。勞而無功。便升座。復曰。汝諸人得恁么鈍看。他古人一兩個。得恁么快。才見便負將去也。較些子。若有此個人。非但四事供養。便以琉璃為地。白銀為壁。亦未為貴。帝釋引前。梵王隨後。攪長河為酥酪。變大地作黃金。亦未為足。直得如是。猶更有一級在。還委得么。珍重。
婺州報恩院寶資曉悟禪師
僧問。學人初心。請師示個入路。師遂側掌示之曰。還會么。曰不會。師曰。獨掌不浪鳴 問如何是報恩家風。師曰。也知阇黎入眾日淺 問古人拈槌豎拂
【現代漢語翻譯】 現代漢語譯本 還有劈不破的東西嗎？僧人說：『有。』 禪師說：『怎麼是劈不破的東西？』 僧人無語。禪師說：『你如果說不出來就問我，我告訴你。』 僧人問：『怎麼是劈不破的東西？』 禪師說：『騙死人。』 禪師拿起缽囊問僧人：『你說值多少錢？』 僧人無言以對。（歸宗柔代答說：『留給別人擡價。』） 因為地震，僧人問：『還有不動的東西嗎？』 禪師說：『有。』 僧人問：『什麼是不動的東西？』 禪師說：『動從東邊來，卻歸西邊去。』 問：『法雨普遍沾潤，還有不被潤澤的地方嗎？』 禪師說：『有。』 僧人問：『什麼是不被潤澤的地方？』 禪師說：『水灑不著。』 問：『什麼是招慶（寺廟名）最深的地方？』 禪師說：『和你一起沒掉。』 問：『什麼是九重城裡的人？』 禪師說：『還和你一起知道聽聞嗎？』 上堂時，大眾擁著法座站立。禪師說：『這裡沒有東西，你們這麼辛苦做什麼？這麼擁擠推搡做什麼？稍微動念就沒關係了，更何況上門上戶，千里萬里。現在既然上來了，各自拿出精彩的東西。招慶一時全部拋給你們好嗎？』 於是說：『還能接得住嗎？』 眾人無言以對。禪師說：『勞而無功。』 便升座。又說：『你們這些人看得這麼遲鈍。古人一兩個，看得這麼快，才見到就揹走了。比較一下。如果有這樣的人，不僅僅是四事供養，即使用琉璃做地，白銀做墻，也不算貴重。帝釋（佛教護法神）在前面引導，梵王（佛教護法神）在後面跟隨，攪動長河為酥酪，變化大地作黃金，也不算足夠。即使達到這樣，還有更高的層次在。還知道嗎？珍重。』 婺州報恩院寶資曉悟禪師 僧人問：『學人初學，請禪師指示一個入門的路徑。』 禪師於是側著手掌給他看，說：『會了嗎？』 僧人說：『不會。』 禪師說：『獨掌難鳴。』 問：『什麼是報恩（寺廟名）的家風？』 禪師說：『也知道你剛入眾不久。』 問：『古人拈槌豎拂（佛教用語）。』
【English Translation】 English version Are there things that cannot be split? The monk said, 'Yes.' The Zen master said, 'What is something that cannot be split?' The monk was speechless. The Zen master said, 'If you can't say it, ask me, and I will tell you.' The monk asked, 'What is something that cannot be split?' The Zen master said, 'Deceiving people to death.' The Zen master picked up the alms bowl and asked the monk, 'How much is this worth?' The monk had no answer. (Guizong Rou replied on his behalf, 'Leave it to others to raise the price.') Because of an earthquake, a monk asked, 'Are there things that do not move?' The Zen master said, 'Yes.' The monk asked, 'What are things that do not move?' The Zen master said, 'Movement comes from the east, but returns to the west.' Asked, 'The rain of Dharma universally moistens, are there places that are not moistened?' The Zen master said, 'Yes.' The monk asked, 'What are the places that are not moistened?' The Zen master said, 'Water cannot be sprinkled on them.' Asked, 'What is the deepest place of Zhaoqing (temple name)?' The Zen master said, 'Disappearing with you.' Asked, 'Who are the people in the nine-layered city?' The Zen master said, 'Are you still knowing and hearing with them?' During the sermon, the crowd surrounded the Dharma seat and stood. The Zen master said, 'There is nothing here, what are you doing so hard for? What are you doing so crowded and pushing? A slight thought is irrelevant, let alone going door to door, thousands of miles. Now that you have come up, each of you should bring out something wonderful. Is it okay to throw Zhaoqing to you all at once?' Then he said, 'Can you still catch it?' The crowd was speechless. The Zen master said, 'Laborious but without success.' Then he ascended the seat and said again, 'You people are watching so dull. One or two of the ancients watched so quickly, and carried it away as soon as they saw it. Compare it. If there is such a person, not only the four offerings, but even using crystal as the ground and silver as the walls would not be considered precious. Sakra (Buddhist protector deity) leads in front, Brahma (Buddhist protector deity) follows behind, stirring the long river into ghee, and transforming the earth into gold would not be enough. Even if it reaches this point, there is still a higher level. Do you know it? Treasure it.' Zen Master Baozi Xiaowu of Baoen Temple in Wuzhou A monk asked, 'I am a beginner, please show me a path to enter.' The Zen master then showed him the side of his palm and said, 'Do you understand?' The monk said, 'I don't understand.' The Zen master said, 'A single palm does not make a sound.' Asked, 'What is the family style of Baoen (temple name)?' The Zen master said, 'I also know that you have only recently joined the community.' Asked, 'The ancients raised the mallet and erected the whisk (Buddhist terms).'
意旨如何。師曰。報恩截舌有分。僧曰。為甚麼如此。師曰。屈著作么 問如何是文殊劍。師曰。不知。曰祇如一劍下活得底人作么生。師曰。山僧祇管二時齋粥 問如何是觸目菩提。師曰。背後是甚麼立地。曰學人不會。乞師再示。師提拄杖曰。汝不會。合吃多少拄杖 問如何是具大慚愧底人。師曰。開口取合不得。曰此人行履如何。師曰。逢茶即茶。逢飯即飯 問如何是金剛一隻箭。師曰。道甚麼。僧再問。師曰。過新羅國去也 問波騰鼎沸。起必全真。未審。古人意如何。師乃叱之曰。恁么則非次也。師曰。你話墮。我話亦墮。汝作么生。僧無對 問去卻賞罰。如何是吹毛劍。師曰。延平屬劍州。曰恁么則喪身失命去也。師曰。錢塘江里潮。
處州翠峰從欣禪師
上堂曰。更不展席也。珍重。便歸方丈。卻問侍者。還會么。曰不會。師曰。將謂汝到百丈來。
襄州鷲嶺明遠禪師
初參長慶。慶問。汝名甚麼。師曰。明遠。慶曰。那邊事作么生。師曰。明遠退兩步。慶曰。汝無端退兩步作么。師無語。慶曰。若不退步。爭知明遠。師乃諭旨 住后。向火次。僧問。無一法目前應用無虧時如何。師以手卓火。其僧於此有省。
杭州龍華寺彥球實相得一禪師
開堂日。謂眾曰。
【現代漢語翻譯】 現代漢語譯本： 意旨如何？ 師父說：『報恩截舌有你的一份。』 僧人問：『為什麼會這樣？』 師父說：『委屈你做什麼？』
問：『如何是文殊劍（智慧之劍）？』 師父說：『不知道。』 僧人說：『那麼一劍之下能救活人的劍又是什麼樣的？』 師父說：『我只管每天兩次的齋飯。』
問：『如何是觸目菩提（所見皆是覺悟）？』 師父說：『你背後是什麼東西立在那裡？』 僧人說：『弟子不明白，請師父再次開示。』 師父拿起拄杖說：『你不明白，該吃多少拄杖！』
問：『如何是具有大慚愧心的人？』 師父說：『想開口卻合不上嘴。』 僧人說：『此人的行為如何？』 師父說：『遇到茶就喝茶，遇到飯就吃飯。』
問：『如何是金剛（堅不可摧）的一隻箭？』 師父說：『說什麼？』 僧人再次問。 師父說：『已經過新羅國（古代朝鮮半島國家）去了。』
問：『波騰鼎沸，起必全真，未審古人意如何？』 師父於是呵斥他說：『這樣說就不合時宜了。』 師父說：『你的話落入邊見，我的話也落入邊見，你怎麼辦？』 僧人無言以對。
問：『去掉賞罰，如何是吹毛劍（鋒利無比的劍）？』 師父說：『延平（地名）屬於劍州（古代州名）。』 僧人說：『這樣說就會喪身失命了。』 師父說：『錢塘江（河流名）里有潮水。』
處州（地名）翠峰從欣禪師
上堂說法時說：『不再鋪開坐席了。』 珍重。 便回到方丈室。 之後問侍者：『你明白了嗎？』 侍者說：『不明白。』 師父說：『我還以為你到了百丈（禪師名號）那裡。』
襄州（地名）鷲嶺明遠禪師
初次參拜長慶（禪師名號），長慶問：『你叫什麼名字？』 禪師說：『明遠。』 長慶說：『那邊的事情怎麼樣？』 禪師說：『明遠退兩步。』 長慶說：『你無緣無故退兩步做什麼？』 禪師無語。 長慶說：『如果不退步，怎麼知道是明遠？』 禪師於是領悟了旨意。
住持寺院后，在烤火的時候，僧人問：『沒有一法在目前，應用沒有缺失的時候，怎麼樣？』 禪師用手撥弄火。 那個僧人因此有所領悟。
杭州（地名）龍華寺彥球實相得一禪師
開堂說法日，對眾人說：
【English Translation】 English version: What is the meaning? The Master said, 'Cutting off the tongue to repay kindness has a share for you.' The monk asked, 'Why is it like this?' The Master said, 'What are you doing being wronged?'
Question: 'What is the Manjusri sword (sword of wisdom)?' The Master said, 'I don't know.' The monk said, 'Then what about the sword that can save people with one strike?' The Master said, 'I only take care of the two daily meals.'
Question: 'What is 'seeing is Bodhi (enlightenment in everything seen)'?' The Master said, 'What is standing behind you?' The monk said, 'This disciple does not understand, please Master explain again.' The Master raised his staff and said, 'You don't understand, how many strikes do you deserve!'
Question: 'What is a person with great shame?' The Master said, 'Wanting to open the mouth but unable to close it.' The monk said, 'How is this person's conduct?' The Master said, 'Meeting tea, then tea; meeting rice, then rice.'
Question: 'What is the Vajra (indestructible) one arrow?' The Master said, 'What are you saying?' The monk asked again. The Master said, 'It has already passed the country of Silla (ancient Korean kingdom).'
Question: 'Waves surging and cauldrons boiling, rising must be completely true, I don't know what the ancients meant?' The Master then scolded him, saying, 'Saying it like this is inappropriate.' The Master said, 'Your words fall into bias, my words also fall into bias, what do you do?' The monk had no reply.
Question: 'Removing rewards and punishments, what is the hair-splitting sword (extremely sharp sword)?' The Master said, 'Yanping (place name) belongs to Jianzhou (ancient prefecture name).' The monk said, 'Saying it like this will lead to losing life.' The Master said, 'There is tide in the Qiantang River (river name).'
Zen Master Cuifeng Congxin of Chuzhou (place name)
When ascending the hall to preach, he said: 'I will no longer spread out the seats.' Farewell. Then he returned to his abbot's room. Afterwards, he asked the attendant: 'Do you understand?' The attendant said: 'I don't understand.' The Master said: 'I thought you had arrived at Baizhang's (Zen master's name) place.'
Zen Master Jiuling Mingyuan of Xiangzhou (place name)
When he first visited Changqing (Zen master's name), Changqing asked: 'What is your name?' The Zen master said: 'Mingyuan.' Changqing said: 'How are things over there?' The Zen master said: 'Mingyuan takes two steps back.' Changqing said: 'Why do you take two steps back for no reason?' The Zen master was speechless. Changqing said: 'If you don't step back, how would I know it's Mingyuan?' The Zen master then understood the meaning.
After residing in the temple, while warming himself by the fire, a monk asked: 'When there is not a single dharma in front of us, and the application is without deficiency, what is it like?' The Zen master stirred the fire with his hand. The monk then had some understanding.
Zen Master Yiqiu Shixiang Deyi of Longhua Temple in Hangzhou (place name)
On the day of ascending the hall to preach, he said to the assembly:
今日既升法座。又爭解諱得祇如不諱底事。此眾還有人與作證明么。若有。即出來相共作個榜樣。僧問。此座。為從天降下。為從地涌出。師曰。是甚麼。曰此座高廣如何升得。師曰。今日幾被汝安頓著 問靈山一會。迦葉親聞。今日一會。何人得聞。師曰。同我者擊其大節。曰灼然俊哉。師曰。去搬水漿。茶堂里用去。師復曰。從前佛法。付囑國王大臣及有力檀越。今日郡尊及諸官僚。特垂相請。不勝荷愧。山僧更有末後一句子。賤賣與諸人。師乃起身立曰。還有人買么。若有人買即出來。若無人買即賤貨。自收去也。久立珍重 僧問。如何是學人自己。師曰。雪上更加霜。
杭州保安連禪師
僧問。如何是保安家風。師曰。問有甚麼難 問如何是吹毛劍。師曰。豫章鐵拄堅。曰學人不會。師曰。漳江親到來 問如何是沙門行。師曰。師僧頭上戴冠子 問如何是西來意。師曰。死虎足人看 問一問一答。彼此興來。如何是保安不驚人之句。師曰。汝到別處。作么生舉。
福州報慈院光云慧覺禪師
上堂。瘥病之藥不假驢駝。若據如今各自歸堂去。珍重 問僧近離甚處。曰臥龍。師曰。在彼多少時。曰經冬過夏。師曰。龍門無宿客。為甚在彼許多時。曰師子窟中無異獸。師曰。汝試作師子吼
看。曰若作師子吼。即無和尚。師曰。念汝新到。放汝三十棒 問兼聞超覺有鎖口訣。如何示人。師曰。賴我拄杖不在手。曰恁么則深領尊慈也。師曰。待我肯汝即得 閩王問。報慈與神泉相去近遠。師曰。若說近遠。不如親到。師卻問。大王日應千差。是甚麼心。王曰。甚麼處得心來。師曰。豈有無心者。王曰。那邊事作么生。師曰。請向那邊問。王曰。大師謾別人即得 問大眾臻湊。請師舉揚。師曰。更有幾人未聞。曰恁么則不假上來也。師曰。不上來。且從汝向甚麼處會。曰若有處所。即孤負和尚去也。師曰。祇恐不辨精粗 問夫說法者。當如法說。此意如何。師曰。有甚麼疑訛 問古人面壁意旨如何。師便打 問不假言詮。請師徑直。師曰。何必更待商量。
廬山開先寺紹宗圓智禪師
姑蘇人。江南李主。巡幸洪井。入山瞻謁。請上堂。令僧問。如何是開先境。師曰。最好是一條。界破青山色。曰如何是鏡中人。師曰。拾枯柴煮布水。國主益加欽重。后終於本山。靈塔存焉。
杭州傾心寺法瑫宗一禪師
上堂。良久曰。大眾不待一句語。便歸堂去。還有紹繼宗風分也無。還有人酬得此問么。若有人酬得。這裡與諸人為怪笑。若酬不得。諸人與這裡為怪笑。珍重 僧問。如何樸實免見
【現代漢語翻譯】 現代漢語譯本： 僧人問道：『如果作師子吼（比喻佛陀說法時的威猛氣勢），就沒有和尚了。』 禪師說：『念在你剛來，放你三十棒。』 僧人問：『聽說超覺禪師有鎖口訣，如何開示於人？』 禪師說：『幸好我的拄杖不在手。』 僧人說：『既然這樣，我就深深領會您的慈悲了。』 禪師說：『等我認可你才行。』 閩王（五代十國時期割據政權閩國的君主）問：『報慈寺和神泉寺相距遠近如何？』 禪師說：『如果說遠近，不如親自去看看。』禪師反問：『大王每天應對各種事務，用的是什麼心？』 閩王說：『從哪裡得到心呢？』 禪師說：『難道有無心之人嗎？』 閩王說：『那邊的事情怎麼樣？』 禪師說：『請向那邊問。』 閩王說：『大師騙別人還可以。』 僧人問：『大眾聚集，請禪師開示。』 禪師說：『還有幾人未曾聽聞？』 僧人說：『既然這樣，就不必上來了。』 禪師說：『不上來，你打算從哪裡領會？』 僧人說：『如果有個處所，就辜負和尚您了。』 禪師說：『只怕你分辨不清精粗。』 僧人問：『說法的人，應當如法說，此意如何？』 禪師說：『有什麼疑惑？』 僧人問：『古人面壁（指達摩祖師面壁九年）的意旨如何？』禪師便打了他。 僧人問：『不假言詮（不通過言語表達），請禪師直接開示。』 禪師說：『何必還要商量？』
廬山開先寺紹宗圓智禪師
是姑蘇人。江南李後主（南唐的亡國之君李煜）巡視洪井，入山瞻仰拜謁，請禪師上堂說法，讓僧人問道：『如何是開先寺的境界？』 禪師說：『最好是一條界線，劃破青山的顏色。』 僧人說：『如何是鏡中人？』 禪師說：『拾枯柴煮布水（指生活清貧）。』國主更加欽佩尊重他。後來圓寂于本山，靈塔至今還在。
杭州傾心寺法瑫宗一禪師
上堂說法，良久后說：『各位不等待我說一句話，就回禪堂去了，還有人能繼承宗風嗎？還有人能回答這個問題嗎？如果有人能回答，我就和各位一起覺得奇怪好笑。如果沒人能回答，各位就覺得我奇怪好笑。珍重。』 僧人問：『如何樸實免見（如何保持純樸的本性，避免被外物所迷惑）？』
【English Translation】 English version: A monk asked: 'If one roars like a lion (a metaphor for the Buddha's powerful teaching), then there is no abbot.' The Zen master said: 'Considering you are newly arrived, I will spare you thirty blows.' A monk asked: 'I have heard that Zen Master Chaojue has a secret to lock the mouth. How does he reveal it to others?' The Zen master said: 'Fortunately, my staff is not in my hand.' The monk said: 'In that case, I deeply understand your compassion.' The Zen master said: 'You must wait until I acknowledge you.' The King of Min (a ruler of the Min kingdom during the Five Dynasties and Ten Kingdoms period) asked: 'How far apart are Bao'en Temple and Shenquan Temple?' The Zen master said: 'If you speak of distance, it is better to go there yourself.' The Zen master asked in return: 'Your Majesty deals with thousands of affairs every day. What kind of mind do you use?' The King of Min said: 'Where does one obtain a mind?' The Zen master said: 'Could there be someone without a mind?' The King of Min said: 'How are things on that side?' The Zen master said: 'Please ask on that side.' The King of Min said: 'Master, you can deceive others.' A monk asked: 'The assembly has gathered. Please, Master, expound the Dharma.' The Zen master said: 'Are there still some who have not heard?' The monk said: 'In that case, there is no need to come up here.' The Zen master said: 'If you do not come up, where do you intend to understand from?' The monk said: 'If there is a place, I would be letting the abbot down.' The Zen master said: 'I only fear that you cannot distinguish between the refined and the coarse.' A monk asked: 'One who expounds the Dharma should do so according to the Dharma. What does this mean?' The Zen master said: 'What doubts do you have?' A monk asked: 'What is the meaning of the ancients facing the wall (referring to Bodhidharma facing the wall for nine years)?' The Zen master then struck him. A monk asked: 'Without relying on words, please, Master, give a direct teaching.' The Zen master said: 'Why must we wait for discussion?'
Zen Master Shaozong Yuanzhi of Kaixian Temple on Mount Lu
He was a native of Gusu. Li Houzhu (the last ruler of the Southern Tang dynasty) of Jiangnan inspected Hongjing, entered the mountain to pay homage, and requested the Zen master to ascend the Dharma hall and expound the Dharma, instructing a monk to ask: 'What is the realm of Kaixian Temple?' The Zen master said: 'The best thing is a line that breaks the color of the green mountains.' The monk said: 'What is the person in the mirror?' The Zen master said: 'Gathering dry firewood and boiling cloth water (referring to a simple and poor life).' The ruler admired and respected him even more. Later, he passed away at the temple, and his spirit pagoda still exists.
Zen Master Fazhao Zongyi of Qingxin Temple in Hangzhou
Ascending the Dharma hall, after a long pause, he said: 'Everyone, without waiting for me to say a word, returns to the meditation hall. Is there anyone who can inherit the lineage? Is there anyone who can answer this question? If someone can answer, I will find it strange and funny together with everyone. If no one can answer, everyone will find me strange and funny. Treasure this.' A monk asked: 'How can one be simple and avoid being seen (how to maintain a pure nature and avoid being confused by external things)?'
虛頭。師曰。汝問若當衆人盡鑒。曰有恁么來。皆不丈夫。祇如不恁么來。還有紹繼宗風分也無。師曰。出兩頭致一問來。曰甚麼人辨得。師曰。波斯養兒 問佛法去處。乞師全示。師曰。汝但全致一問來。曰為甚麼卻拈此問去。師曰。汝適來問甚麼。曰若不遇于師。幾成走作。師曰。賊去後關門 問別傳一句。如何分付。師曰。可惜許。曰恁么則別酬亦不當去也。師曰。也是閑辭 問如何是不朝天子。不羨王侯底人。師曰。每日三條線。長年一衲衣。曰未審。此人還紹宗風也無。師曰。鵲來頭上語。云向眼前飛 問承古有言。不斷煩惱。此意如何。師曰。又是發人業。曰如何得不發業。師曰。你話墮也 問請去賞罰。如何是吹毛劍。師曰。如法禮三拜。師后住龍冊寺。歸寂。
福州水陸院洪儼禪師
上堂。大眾集定。師下座棒香爐。巡行大眾前曰。供養十方諸佛。便歸方丈 僧問。離卻百非兼四句。請師盡力與提綱。師曰。落在甚麼處。曰恁么則人天有賴去也。師曰。莫將惡水潑人好。
杭州靈隱山廣嚴院咸澤禪師
初參保福。福問。汝名甚麼。師曰。咸澤。福曰。忽遇枯涸者如何。師曰。誰是枯涸者。福曰。我是。師曰。和尚莫謾人好。福曰。卻是汝謾我 師后承長慶印記。住廣嚴 僧
【現代漢語翻譯】 現代漢語譯本： 『虛頭』。禪師說：『你問如果當所有人都明白，』那人說：『有這樣來的嗎？』『都是沒出息的人。如果不是這樣來的，還有繼承宗風的份嗎？』禪師說：『把兩頭合在一起問。』那人說：『什麼人能辨別？』禪師說：『波斯養的兒子。』 問：『佛法的去處，請禪師完全開示。』禪師說：『你只要完全地提出一個問題來。』那人說：『為什麼卻拿這個問題去問？』禪師說：『你剛才問什麼？』那人說：『如果不是遇到禪師，幾乎就成了白跑一趟。』禪師說：『賊走了才關門。』 問：『別傳的一句，如何分付？』禪師說：『可惜啊。』那人說：『這樣說來，另外酬答也不恰當了。』禪師說：『也是多餘的話。』 問：『如何是不朝拜天子，不羨慕王侯的人？』禪師說：『每日三條線，長年一件衲衣。』那人說：『不知道這個人還能繼承宗風嗎？』禪師說：『喜鵲飛來在頭上說話，雲彩在眼前飄過。』 問：『承古人有言，不斷煩惱，此意如何？』禪師說：『又是引發人的業。』那人說：『如何才能不引發業？』禪師說：『你說的話落入俗套了。』 問：『請問賞罰，如何是吹毛劍？』禪師說：『如法地禮拜三拜。』禪師後來住在龍冊寺，圓寂。
福州水陸院洪儼禪師
上堂。大眾集合完畢。禪師走下座位，用棒敲打香爐，在眾人面前巡行說：『供養十方諸佛。』便回到方丈。 僧人問：『離開百非兼四句，請禪師盡力提綱。』禪師說：『落在什麼地方？』那人說：『這樣說來，人天有所依靠了。』禪師說：『不要把髒水潑到好人身上。』
杭州靈隱山廣嚴院咸澤禪師
初次參訪保福禪師，保福禪師問：『你叫什麼名字？』咸澤禪師說：『咸澤。』保福禪師說：『如果遇到枯竭乾涸的人怎麼辦？』咸澤禪師說：『誰是枯竭乾涸的人？』保福禪師說：『我就是。』咸澤禪師說：『和尚不要騙人好。』保福禪師說：『卻是你騙我。』咸澤禪師後來得到長慶禪師的印可，住在廣嚴寺。 僧人...
【English Translation】 English version: 『Empty talk.』 The Master said, 『You ask if everyone understands,』 The person said, 『Is that how it comes?』 『They are all unmanly. If it doesn't come like that, is there still a share in inheriting the lineage?』 The Master said, 『Bring the two ends together to ask.』 The person said, 『Who can discern it?』 The Master said, 『A Persian's son.』 Asked: 『Where is the place of the Buddha-dharma? Please, Master, fully reveal it.』 The Master said, 『You just need to fully present a question.』 The person said, 『Why take this question away?』 The Master said, 『What did you ask just now?』 The person said, 『If I hadn't met the Master, I would have almost made a wasted trip.』 The Master said, 『Closing the door after the thief has left.』 Asked: 『The one sentence of special transmission, how to entrust it?』 The Master said, 『What a pity.』 The person said, 『In that case, it's also inappropriate to repay it separately.』 The Master said, 『Also idle words.』 Asked: 『What is a person who does not pay homage to the emperor and does not envy kings and nobles?』 The Master said, 『Three lines every day, a patched robe year after year.』 The person said, 『I don't know if this person can still inherit the lineage.』 The Master said, 『Magpies come to speak on the head, clouds fly before the eyes.』 Asked: 『It is said in ancient times, 'Do not cut off afflictions.' What does this mean?』 The Master said, 『It is again causing people's karma.』 The person said, 『How can one not cause karma?』 The Master said, 『Your words have fallen into cliché.』 Asked: 『Please ask about rewards and punishments, what is the hair-splitting sword?』 The Master said, 『Properly prostrate three times.』 The Master later lived in Longce Temple and passed away.
Chan Master Hongyan of Shuilu Temple in Fuzhou
Ascending the hall. The assembly gathered. The Master descended from his seat, struck the incense burner with a stick, and walked in front of the assembly, saying, 『Offering to all Buddhas in the ten directions.』 Then he returned to his abbot's room. A monk asked, 『Leaving aside the hundred negations and the four phrases, please, Master, do your best to provide an outline.』 The Master said, 『Where does it fall?』 The person said, 『In that case, humans and gods have something to rely on.』 The Master said, 『Don't throw dirty water on good people.』
Chan Master Xianze of Guangyan Temple on Lingyin Mountain in Hangzhou
Initially visiting Baofu, Baofu asked, 『What is your name?』 Chan Master Xianze said, 『Xianze.』 Baofu said, 『What if you encounter someone who is withered and dried up?』 Xianze said, 『Who is the one who is withered and dried up?』 Baofu said, 『It is I.』 Xianze said, 『Venerable Monk, it's not good to deceive people.』 Baofu said, 『It is you who are deceiving me.』 Chan Master Xianze later received the seal of approval from Changqing and lived in Guangyan Temple. A monk...
問。如何是覿面相呈事。師下禪床曰。伏惟尊體起居萬福 問不與萬法為侶者。是甚麼人。師曰。城中青史樓。云外高峰塔 問如何是佛法大意。師曰。幽澗泉清。高峰月白 問如何是廣嚴家風。師曰。一塢白雲。三間茆屋。曰畢竟如何。師曰。既無維那。兼少典座 問如何是廣嚴家風。師曰。師子石前靈水響。雞籠山上白猿啼。
福州報慈院慧朗禪師
上堂。從上諸聖。為一大事因緣故。出現於世。遞相告報。是汝諸人還會么。若不會。大不容易。僧問。如何是一大事。師曰。莫錯相告報么。曰恁么則學人不疑也。師曰。爭奈一翳在目 問三世諸佛。儘是傳語人。未審傳甚麼人語。師曰聽。曰未審是甚麼語。師曰。你不是鐘期 問如何是學人眼。師曰。不可更撒沙。
福州長慶常慧禪師
僧問。王侯請命。法嗣怡山。鎖口之言。請師不謬。師曰得。曰恁么則深領尊慈。師曰。莫鈍置人好 問不犯宗風。不傷物義。請師滿口道。師曰。今日豈不是開堂。曰𦦨續雪峰。印傳超覺。不違於物。不負於人。不在當頭。即今何道。師曰。違負即道。曰恁么則善副來言。淺深已辨。師曰。也須識好惡。
福州石佛院靜禪師
上堂。若道素面相呈。猶添脂粉。縱離添過。猶有負𠎝。諸人且作
【現代漢語翻譯】 現代漢語譯本 問：如何是覿面相呈事？（如何是直接呈現真相的事？） 師（慧朗禪師）下禪床說：『伏惟尊體起居萬福。』（祝願您身體安康。） 問：不與萬法為侶者，是什麼人？（不與世間萬物為伴的是什麼樣的人？） 師說：『城中青史樓，云外高峰塔。』（城裡的史書樓，云外的高峰塔。） 問：如何是佛法大意？（佛法最重要的意義是什麼？） 師說：『幽澗泉清，高峰月白。』（幽深山谷里的泉水清澈，高峰上的月亮皎潔。） 問：如何是廣嚴家風？（如何是廣嚴寺的家風？） 師說：『一塢白雲，三間茆屋。』（一片山坳的白雲，三間茅草屋。） 問：畢竟如何？（究竟如何？） 師說：『既無維那，兼少典座。』（既沒有維那（寺院中的僧職），又缺少典座（負責齋食的僧職）。） 問：如何是廣嚴家風？（如何是廣嚴寺的家風？） 師說：『師子石前靈水響，雞籠山上白猿啼。』（獅子石前靈水發出聲響，雞籠山上白猿啼叫。） 福州報慈院慧朗禪師 上堂：從上諸聖，為一大事因緣故，出現於世。（從古至今的聖賢，爲了一個重要的因緣，才出現在世上。）遞相告報，是汝諸人還會么？（互相告知，你們這些人明白嗎？）若不會，大不容易。（如果不明白，那就太不容易了。） 僧問：如何是一大事？（什麼是重要的因緣？） 師說：『莫錯相告報么？』（不要錯誤地互相告知。） 僧說：『恁么則學人不疑也。』（這樣的話，學生就不懷疑了。） 師說：『爭奈一翳在目。』（無奈眼睛裡有一層翳障。） 問：三世諸佛，儘是傳語人。（過去、現在、未來三世的諸佛，都是傳話的人。）未審傳甚麼人語？（不知道傳的是什麼人的話？） 師說：『聽。』 僧說：『未審是什麼語？』（不知道是什麼話？） 師說：『你不是鐘期。』（你不是鐘子期（能聽懂伯牙琴聲的人）。） 問：如何是學人眼？（學人的眼界是什麼？） 師說：『不可更撒沙。』（不可再撒沙子（比喻不要再迷惑）。） 福州長慶常慧禪師 僧問：王侯，法嗣怡山。（王侯，是怡山禪師的法嗣。）鎖口之言，請師不謬。（請禪師說一句不違背佛法的話。） 師說：『得。』（可以。） 僧說：『恁么則深領尊慈。』（這樣的話，就深深領會您的慈悲了。） 師說：『莫鈍置人好。』（不要埋沒人才。） 問：不犯宗風，不傷物義。（不違背宗門的風範，不損害事物的本性。）請師滿口道。（請禪師暢所欲言。） 師說：『今日豈不是開堂？』（今天難道不是開堂說法嗎？） 僧說：『𦦨續雪峰，印傳超覺。（繼承雪峰禪師的道統，印證超覺禪師的教義。）不違於物，不負於人。（不違背事物的本性，不辜負他人。）不在當頭，即今何道？（如果不是直截了當，那麼現在該怎麼說？）』 師說：『違負即道。』（違背和辜負就是道。） 僧說：『恁么則善副來言，淺深已辨。』（這樣的話，就很好地符合了您說的話，深淺已經分辨清楚了。） 師說：『也須識好惡。』（也必須認識好與壞。） 福州石佛院靜禪師 上堂：若道素面相呈，猶添脂粉。（如果說本來面目呈現出來，還像是塗脂抹粉。）縱離添過，猶有負𠎝。（即使離開了塗抹，仍然有虧欠。）諸人且作
【English Translation】 English version Question: What is the matter of directly presenting the truth? The Master (Zen Master Huilang) stepped down from the Zen seat and said: 'I respectfully wish you good health and well-being.' Question: Who is it that does not associate with the myriad dharmas (萬法)? The Master said: 'The green history tower in the city, the high peak pagoda beyond the clouds.' Question: What is the great meaning of the Buddha-dharma (佛法)? The Master said: 'The clear spring in the secluded valley, the white moon on the high peak.' Question: What is the family style of Guangyan (廣嚴)? The Master said: 'A valley of white clouds, three thatched huts.' Question: What is it ultimately like? The Master said: 'There is neither a director of monks (維那) nor a cook (典座).' (Both are monastic positions) Question: What is the family style of Guangyan (廣嚴)? The Master said: 'The spiritual water echoes before the Lion Stone, the white ape cries on Chicken Cage Mountain.' Zen Master Huilang of Bao Ci Temple in Fuzhou Ascending the hall: The sages of the past appeared in the world for the sake of a great matter and cause (一大事因緣). They told each other about it. Do you all understand? If you don't understand, it's very difficult. A monk asked: What is the great matter? The Master said: 'Don't mistakenly tell each other.' The monk said: 'In that case, this student has no doubts.' The Master said: 'Unfortunately, there is still a film in the eye.' Question: All the Buddhas of the three worlds (三世) are messengers. I wonder, whose words are they conveying? The Master said: 'Listen.' The monk said: 'I wonder, what words are they?' The Master said: 'You are not Zhong Qi (鐘期).' (A person who could understand the music of Bo Ya) Question: What is the eye of the student? The Master said: 'Don't scatter sand anymore.' (Don't create more illusions) Zen Master Changhui of Changqing Temple in Fuzhou A monk asked: A prince (王侯)**, a Dharma heir of Yishan (怡山). Please, Master, speak a word that is not mistaken. The Master said: 'Okay.' The monk said: 'In that case, I deeply appreciate your kindness.' The Master said: 'Don't neglect people.' Question: Without violating the style of the school, without harming the meaning of things, please, Master, speak fully. The Master said: 'Isn't today the opening of the hall?' The monk said: 'Continuing the lineage of Xuefeng (雪峰), sealing and transmitting the enlightenment of Chaojue (超覺). Without violating things, without failing people. If it's not direct, what is the way now?' The Master said: 'Violation and failure are the way.' The monk said: 'In that case, it well matches your words, and the depth has been distinguished.' The Master said: 'You must also recognize good and evil.' Zen Master Jing of Shifo Temple in Fuzhou Ascending the hall: If you say that the plain face is presented, it is still like adding powder. Even if you leave the addition, there is still a deficiency.
么生體悉 僧問。學人慾見和尚本來面目。師曰。洞上有言親體取。曰恁么則不得見去也。師曰。客路如天遠。侯門似海深。
福州枕峰觀音院清換禪師
上堂。諸禪德。若要論禪說道。舉唱宗風。祇如當人分上以一毛端上。有無量諸佛。轉大法輪。於一塵中。現寶王剎。佛說眾生說。山河大地一時說。未嘗間斷。如毗沙門王。始終不求外寶。既各有如是家風。阿誰欠少。不可更就別人處覓也 僧問。如何是法界性。師曰。汝身中有萬像。曰如何體得。師曰。虛谷尋聲。更求本末。
福州東禪契訥禪師
上堂。未曾暫失。全體現前。恁么道亦是分外。既恁么道不得。向兄弟前。合作么生道。莫是無道處不受道么。莫錯會好 僧問。如何是現前三昧。師曰。何必更待道 問己事未明。乞師指示。師曰。何不禮謝 問如何是東禪家風。師曰。一人傳虛。萬人傳實。
福州長慶院弘辯妙果禪師
上堂。于座前側立曰。大眾。各歸堂得也未。還會得么。若也未會。山僧謾諸人去也。遂升座。僧問。海眾云臻。請師開方便門。示真實相。師曰。這個是方便門。曰恁么則大眾側聆去也。師曰。空側聆作么。
福州東禪院可隆了空禪師
僧問。如何是道。師曰。正是道。曰如何是
【現代漢語翻譯】 現代漢語譯本 『么生體悉』是什麼意思？有僧人問：『學人想見和尚的本來面目。』禪師說：『洞上（雲門宗）有言，親自體會領悟。』僧人說：『這樣說就沒法見到了。』禪師說：『客路像天一樣遙遠，侯門像海一樣深邃。』
福州枕峰觀音院清換禪師
上堂說法，禪師說：『各位禪德，如果要談論禪理，宣揚宗門風範，就像當人自身，在一毛端上，有無量諸佛，轉大法輪。在一粒微塵中，顯現寶王剎（莊嚴的佛國）。佛說，眾生說，山河大地一時都在說法，從未間斷。』就像毗沙門王（佛教護法神），始終不向外尋求寶物。既然各自都有這樣的家風，誰還缺少什麼呢？不可再向別人處尋覓了。』有僧人問：『如何是法界性（宇宙萬物的本性）？』禪師說：『你身中就有萬象。』僧人說：『如何體會？』禪師說：『在空曠的山谷中尋覓回聲，又去尋求根本和末梢。』
福州東禪契訥禪師
上堂說法，禪師說：『（真性）未曾片刻失去，完全顯現在眼前。』這樣說也是多餘的。既然這樣說不得，在各位兄弟面前，應該怎麼說呢？莫非是沒有道的地方不接受道嗎？不要誤會啊！』有僧人問：『如何是現前三昧（當下證悟的境界）？』禪師說：『何必還要等待說出來？』有僧人問：『自己（修行的）事未明白，乞求禪師指示。』禪師說：『為什麼不禮拜感謝？』有僧人問：『如何是東禪的家風？』禪師說：『一人傳虛，萬人傳實。』
福州長慶院弘辯妙果禪師
上堂說法，禪師在座位前側身站立說：『大眾，各自回禪堂了嗎？』『會得了嗎？』『如果還不會，山僧就欺騙了各位。』於是升座。有僧人問：『海眾雲集，請禪師開啟方便之門，指示真實之相。』禪師說：『這個就是方便之門。』僧人說：『這樣，大眾就側耳傾聽了。』禪師說：『對著空無一物側耳傾聽什麼？』
福州東禪院可隆了空禪師
有僧人問：『如何是道？』禪師說：『這正是道。』僧人說：『如何是』
【English Translation】 English version What does 『么生體悉』 mean? A monk asked: 『The student wishes to see the abbot's original face.』 The master said: 『The Dongshan (Yunmen School) has a saying: personally experience and comprehend it.』 The monk said: 『If that's the case, then it can't be seen.』 The master said: 『The road for travelers is as far as the sky, and the gate of the noble is as deep as the sea.』
Chan Master Qinghuan of Guanyin Monastery on Pillow Peak, Fuzhou
Ascending the hall, the Chan master said: 『All of you Chan practitioners, if you want to discuss Chan principles and proclaim the style of our school, it's like within each person, on the tip of a single hair, there are immeasurable Buddhas turning the great Dharma wheel. Within a single dust mote, the Treasure King's realm (splendid Buddha-land) appears. The Buddha speaks, sentient beings speak, and the mountains, rivers, and earth all speak at once, without interruption.』 Just like Vaishravana (a Buddhist guardian deity), who never seeks treasures externally. Since each of you has such a family style, who lacks anything? You must not seek it from others.』 A monk asked: 『What is the nature of the Dharmadhatu (the nature of all things in the universe)?』 The master said: 『The myriad phenomena are within your body.』 The monk said: 『How can one realize it?』 The master said: 『Seeking sound in an empty valley, and further seeking the root and the branch.』
Chan Master Qine of Dongchan Monastery, Fuzhou
Ascending the hall, the Chan master said: 『(The true nature) has never been lost for a moment, it is fully present before you.』 To say it like this is also superfluous. Since it cannot be said like this, in front of you brothers, how should it be said? Could it be that the place without the Way does not accept the Way? Don't misunderstand!』 A monk asked: 『What is the present Samadhi (state of immediate enlightenment)?』 The master said: 『Why wait to say it?』 A monk asked: 『My own (practice) is not clear, I beg the master to instruct me.』 The master said: 『Why not bow and thank me?』 A monk asked: 『What is the family style of Dongchan?』 The master said: 『One person transmits falsehood, ten thousand people transmit truth.』
Chan Master Hongbian Miaoguo of Changqing Monastery, Fuzhou
Ascending the hall, the Chan master stood sideways in front of the seat and said: 『Everyone, have you returned to the meditation hall?』 『Have you understood?』 『If you haven't understood, this monk has deceived you all.』 Then he ascended the seat. A monk asked: 『The assembly of the sea has gathered, please master open the gate of expedient means and show the true form.』 The master said: 『This is the gate of expedient means.』 The monk said: 『In that case, the assembly will listen attentively.』 The master said: 『What are you listening attentively to in the face of emptiness?』
Chan Master Kelong Liaokong of Dongchan Monastery, Fuzhou
A monk asked: 『What is the Dao (the Way)?』 The master said: 『This is precisely the Dao.』 The monk said: 『What is』
道中人。師曰。分明向汝道 上堂。大好省要。自不仙陀。若是聽響之流。不如歸堂向火。珍重 問如何是普賢第一句。師曰。落第二句也。
福州仙宗院守玭禪師
久不上堂。大眾入方丈參。師曰。今夜與大眾同請假。未審還給假也無。若未聞給假。即先言者負。珍重 僧問。十二時中。常在底人。還消得人天供養也無。師曰。消不得。曰為甚麼消不得。師曰。為汝常在。曰祇如常不在底人。還消得也無。師曰。驢年 問請師答無賓主話。師曰。向無賓主處問將來。
撫州永安院懷烈凈悟禪師
上堂。顧視左右曰。患謇作么。便歸方丈 上堂。良久曰。幸自可憐生。又被污卻也 上堂。大眾正是著力處。切莫容易。僧問。怡山親聞一句。請師為學人道。師曰。向後莫錯舉似人。
福州閩山令含禪師
上堂。還恩恩滿。賽願愿圓。便歸方丈 僧問。既到妙峰頂。誰人為伴侶。師曰到。曰甚麼人為伴侶。師曰。喫茶去 問明明不會。乞師指示。師曰。指示且置。作么生是你明明底事。曰學人不會。再乞師指。師曰。八棒十三。
新羅國龜山禪師
有人舉裴相國。啟建法會。問僧。看甚麼經。曰無言童子經。公曰。有幾卷。曰兩卷。公曰。既是無言。為甚麼卻有兩卷。
【現代漢語翻譯】 現代漢語譯本 道中人（修行之人）。師父說：『分明地告訴你們，』上堂（禪宗術語，指說法）說：『最好是簡要。只是不仙陀（梵語：samatha，意為止，此處指不能達到止的境界）。如果是聽聲音的，不如回堂里烤火。珍重。』問：『如何是普賢（Samantabhadra，佛教菩薩名）第一句？』師父說：『落第二句了。』
福州仙宗院守玭禪師
很久沒有上堂了。大眾進入方丈室參拜。師父說：『今晚和大家一起請假。不知道是否批準。如果沒聽說批準，先說話的人輸。珍重。』僧人問：『十二時中（一天中的任何時候），常在的人，還能承受人天的供養嗎？』師父說：『承受不了。』問：『為什麼承受不了？』師父說：『因為你常在。』問：『如果常不在的人，還能承受嗎？』師父說：『驢年（沒有那一天，表示不可能）。』問：『請師父回答無賓主的話。』師父說：『向無賓主處問將來。』
撫州永安院懷烈凈悟禪師
上堂。環顧左右說：『患謇（口吃）做什麼？』便回方丈室。上堂。良久說：『幸好還算可憐，又被玷污了。』上堂。大眾正是著力處，切莫容易。僧人問：『怡山（地名）親聞一句，請師父為學人說。』師父說：『向後莫錯舉似人。』
福州閩山令含禪師
上堂。還恩恩滿，賽願愿圓。便回方丈室。僧人問：『既到妙峰頂（山峰名），誰人為伴侶？』師父說：『到。』問：『什麼人為伴侶？』師父說：『喫茶去。』問：『明明不會，乞師指示。』師父說：『指示且置，作么生是你明明底事？』問：『學人不會，再乞師指。』師父說：『八棒十三。』
新羅國龜山禪師
有人舉裴相國（人名）啟建法會，問僧人：『看什麼經？』答：『無言童子經。』公說：『有幾卷？』答：『兩卷。』公說：『既是無言，為什麼卻有兩卷？』
【English Translation】 English version A person on the path. The master said, 'Clearly I tell you,' ascending the platform (Zen term for giving a Dharma talk), 'It's best to be concise. It's just not samatha (Sanskrit: samatha, meaning tranquility; here, it means not reaching the state of tranquility). If you're just listening for the sound, you might as well return to the hall and warm yourself by the fire. Treasure this.' Asked, 'What is Samantabhadra's (a Bodhisattva in Buddhism) first phrase?' The master said, 'It has fallen into the second phrase.'
Chan Master Shoubin of Xianzong Monastery in Fuzhou
It's been a long time since ascending the platform. The assembly enters the abbot's room to pay respects. The master said, 'Tonight, I'll ask for leave with everyone. I don't know if it will be granted. If you haven't heard it granted, the first to speak loses. Treasure this.' A monk asked, 'Among the twelve periods of the day (at all times), can the person who is always present still receive the offerings of humans and devas?' The master said, 'Cannot receive.' Asked, 'Why can't they receive?' The master said, 'Because you are always present.' Asked, 'If the person who is not always present, can they receive?' The master said, 'Donkey year (never).』 Asked, 'Please, master, answer the question of no host and guest.' The master said, 'Ask about it from the place where there is no host and guest.'
Chan Master Huai Lie Jingwu of Yong'an Monastery in Fuzhou
Ascending the platform, looking around, he said, 'What's the matter with stuttering?' Then he returned to the abbot's room. Ascending the platform, after a long pause, he said, 'Fortunately, it's still pitiable, but it's been defiled again.' Ascending the platform, 'The assembly is precisely where effort should be applied; do not be careless.' A monk asked, 'Ishan (place name) personally heard a phrase; please, master, speak it for the student.' The master said, 'Don't mistakenly tell it to others later.'
Chan Master Ling Han of Minshan in Fuzhou
Ascending the platform, 'Repay kindness until kindness is fulfilled, fulfill vows until vows are complete.' Then he returned to the abbot's room. A monk asked, 'Having arrived at the peak of Miaofeng (mountain peak name), who is the companion?' The master said, 'Arrived.' Asked, 'Who is the companion?' The master said, 'Go have tea.' Asked, 'I clearly don't understand; I beg the master for instruction.' The master said, 'Instruction aside for now; what is your clear matter?' Asked, 'This student doesn't understand; I beg the master for further guidance.' The master said, 'Eight blows, thirteen.'
Chan Master Guishan of Silla
Someone mentioned that Prime Minister Pei (person's name) initiated a Dharma assembly and asked a monk, 'What sutra are you reading?' He replied, 'The Sutra of the Silent Boy.' The official said, 'How many volumes are there?' He replied, 'Two volumes.' The official said, 'Since it is silent, why are there two volumes?'
僧無對。師代曰。若論無言。非唯兩卷。
吉州資國院道殷禪師
僧問。如何是祖師西來意。師曰。普通八年遭梁怪。直至如今不得雪 問千山萬山如何是龍鬚山。師曰。千山萬山。曰如何是山中人。師曰。對面千里 問不落有無請師道。師曰。汝作么生問。
福州祥光院澄靜禪師
僧問。如何是道。師曰。長安路上。曰向上事如何。師曰。谷聲萬籟起。松老五云披 問如何是和尚家風。師曰。門下平章事。宮闈較幾重。
杭州報慈院從瑰禪師
福州陳氏子。僧問。承古有言。今人看古教。未免心中鬧。欲免心中鬧。應須看古教。如何是古教。師曰。如是我聞。曰如何是心中鬧。師曰。那畔雀兒聲 宋太祖開寶癸酉六月十四日辰刻。沐浴易衣。告門人付囑訖。右脅而逝。
杭州龍華寺契盈廣辯周智禪師
僧問。如何是龍華境。師曰。翠竹搖風。寒松鎖月。曰如何是境中人。師曰。切莫唐突 問如何是三世諸佛道場。師曰。莫別瞻禮。曰恁么則亙古亙今。師曰。是甚麼年中。
太傅王延彬居士
一日入招慶佛殿。指缽盂問殿主。這個是甚麼缽。主曰。藥師缽。公曰。祇聞有降龍缽。主曰。待有龍即降。公曰。忽遇拿云㸕浪來時作么生。主曰。他亦不顧。
【現代漢語翻譯】 現代漢語譯本 僧人無言以對。禪師代為回答說：『如果談論無言，豈止這兩卷經書而已。』
吉州資國院道殷禪師
僧人問道：『如何是祖師西來意（Bodhidharma's intention in coming from the West，達摩祖師從西方來的真正意圖）？』禪師說：『普通八年（527年）遭遇梁武帝的怪異，直到如今也無法洗雪。』 問道：『千山萬山，如何是龍鬚山？』禪師說：『千山萬山。』 曰：『如何是山中人？』禪師說：『對面千里。』 問道：『不落入有無，請禪師開示。』禪師說：『你作何發問？』
福州祥光院澄靜禪師
僧人問道：『如何是道（the Way，真理）？』禪師說：『長安路上。』 曰：『向上事如何？』禪師說：『谷聲萬籟起，松老五云披。』 問道：『如何是和尚家風？』禪師說：『門下平章事，宮闈較幾重。』
杭州報慈院從瑰禪師
福州陳氏子。僧人問道：『承古有言，今人看古教，未免心中鬧。欲免心中鬧，應須看古教。如何是古教？』禪師說：『如是我聞（Thus have I heard，我聞如是）。』 曰：『如何是心中鬧？』禪師說：『那畔雀兒聲。』 宋太祖開寶癸酉六年（973年）六月十四日辰時，沐浴更衣，告知門人並囑託完畢，右脅而逝。
杭州龍華寺契盈廣辯周智禪師
僧人問道：『如何是龍華境？』禪師說：『翠竹搖風，寒松鎖月。』 曰：『如何是境中人？』禪師說：『切莫唐突。』 問道：『如何是三世諸佛道場？』禪師說：『莫別瞻禮。』 曰：『恁么則亙古亙今。』禪師說：『是甚麼年中？』
太傅王延彬居士
一日進入招慶寺佛殿，指著缽盂問殿主：『這個是什麼缽？』殿主說：『藥師缽。』 公說：『只聽說過降龍缽。』 殿主說：『待有龍即降。』 公說：『忽遇拿云㸕浪來時作么生？』 殿主說：『他亦不顧。』
【English Translation】 English version The monk had no reply. The Master answered on his behalf, saying, 'If we were to discuss wordlessness, it would be more than just these two volumes.'
Zen Master Daoyin of Ziguo Temple in Jizhou
A monk asked, 'What is the meaning of Bodhidharma's intention in coming from the West?' The Master said, 'In the eighth year of the Common Era (527), he encountered the strangeness of Emperor Wu of Liang, and even now it has not been cleared.' Asked, 'Among the thousands of mountains, which is Dragon Beard Mountain?' The Master said, 'Thousands of mountains.' Said, 'What is a person in the mountains?' The Master said, 'A thousand miles face to face.' Asked, 'Without falling into existence or non-existence, please instruct me, Master.' The Master said, 'How do you ask?'
Zen Master Chengjing of Xiangguang Temple in Fuzhou
A monk asked, 'What is the Dao (the Way)?' The Master said, 'On the road to Chang'an.' Said, 'What about matters of higher importance?' The Master said, 'The sound of the valley gives rise to myriad sounds, the old pine trees are adorned with five-colored clouds.' Asked, 'What is the family style of the Abbot?' The Master said, 'Matters of state are discussed below the gate, how many layers deeper is the palace?'
Zen Master Conggui of Bao'en Temple in Hangzhou
A son of the Chen family from Fuzhou. A monk asked, 'It is said of old, 'When people today read the ancient teachings, they inevitably find their minds disturbed. If you want to avoid mental disturbance, you should read the ancient teachings.' What are the ancient teachings?' The Master said, 'Thus have I heard.' Said, 'What is mental disturbance?' The Master said, 'The sound of the sparrows over there.' On the 14th day of the sixth month of the year Guiyou of the Kaibao era of Emperor Taizu of the Song Dynasty (973), at the hour of Chen, he bathed, changed his clothes, informed his disciples, and after entrusting them with his affairs, passed away lying on his right side.
Zen Master Qiying Guangbian Zhouzhi of Longhua Temple in Hangzhou
A monk asked, 'What is the realm of Longhua?' The Master said, 'Green bamboos sway in the wind, cold pines lock in the moon.' Said, 'What is a person in that realm?' The Master said, 'Do not be disrespectful.' Asked, 'What is the sacred ground of the Buddhas of the three times?' The Master said, 'Do not offer separate worship.' Said, 'In that case, it is constant throughout past, present and future.' The Master said, 'In what year is it?'
Layman Wang Yanbin, Grand Tutor
One day, he entered the Buddha Hall of Zhaoqing Temple, pointed to a bowl, and asked the hall master, 'What is this bowl?' The hall master said, 'The Medicine Buddha's bowl.' The Duke said, 'I have only heard of the Dragon-Subduing Bowl.' The hall master said, 'It will subdue a dragon when there is one.' The Duke said, 'What if it suddenly encounters a cloud-grasping, wave-splitting dragon?' The hall master said, 'It would not care.'
公曰。話墮也(玄沙曰。盡你神力。走向甚麼處去。保福曰。皈依佛法僧。百丈恒作覆缽勢。雲門曰。他日生天。莫孤負老僧) 長慶謂太傅曰。雪峰豎拂子示僧。其僧便出去。若據此僧。合喚轉痛與一頓。公曰。是甚麼心行。慶曰。洎合放過 公到招慶煎茶。朗上座與明招把銚。忽翻茶銚。公問。茶爐下是甚麼。朗曰。捧爐神。公曰。既是捧爐神。為甚麼翻卻茶。朗曰。事官千日。失在一朝。公拂袖便出。明招曰。朗上座。吃卻招慶飯了。卻向外邊打野榸。朗曰。上座作么生。招曰。非人得其便。
保福展禪師法嗣
潭州延壽寺慧輪禪師
僧問。寶劍未出匣時如何。師曰。不在外。曰出匣后如何。師曰。不在內 問如何是一色。師曰。青黃赤白。曰大好一色。師曰。將謂無人也。有一個半個。
漳州保福可儔禪師
僧問。如何是和尚家風。師曰。云在青天水在瓶 問如何是吹毛劍。師曰。瞥落也。曰還用也無。師曰。莫鬼語。
舒州海會院如新禪師
上堂。良久曰。禮繁即亂。便下座 僧問。從上宗乘。如何舉唱。師曰。轉見孤獨。曰親切處。乞師一言。師曰。不得雪也聽他 問如何是迦葉頓領底事。師曰。汝若領得。我即不吝。曰恁么則不煩于師去也。師曰。又須著
【現代漢語翻譯】 現代漢語譯本 公（指某位官員或居士）說：『話已落入圈套。』（玄沙禪師說：『用盡你的神力，又能走向哪裡去？』保福禪師說：『皈依佛法僧。』百丈禪師經常做出覆缽的姿勢。雲門禪師說：『他日昇天，不要辜負老僧。』）長慶禪師對太傅說：『雪峰禪師豎起拂塵給僧人看，那僧人便出去了。如果依我看，應該把他叫回來痛打一頓。』公說：『這是什麼心行？』長慶禪師說：『就該放他過去。』 公到招慶寺煎茶，朗上座和明招一起拿著茶銚。忽然茶銚翻了。公問：『茶爐下面是什麼？』朗上座說：『捧爐神。』公說：『既然是捧爐神，為什麼翻了茶？』朗上座說：『事奉官家一千日，卻在一朝失誤。』公拂袖便走。明招說：『朗上座，吃了招慶寺的飯，卻向外面打野榸（比喻忘恩負義）。』朗上座說：『上座你怎麼樣？』明招說：『不是人能輕易得到的。』 保福展禪師法嗣 潭州延壽寺慧輪禪師 僧人問：『寶劍未出匣時如何？』師說：『不在外。』問：『出匣后如何？』師說：『不在內。』問：『如何是一色？』師說：『青黃赤白。』問：『大好一色。』師說：『還以為沒有人，原來有一個半個。』 漳州保福可儔禪師 僧人問：『如何是和尚家風？』師說：『云在青天水在瓶。』問：『如何是吹毛劍？』師說：『瞥落也。』問：『還用也無？』師說：『莫鬼語。』 舒州海會院如新禪師 上堂，良久說：『禮節繁瑣就亂了。』便下座。僧人問：『從上宗乘，如何舉唱？』師說：『轉見孤獨。』問：『親切處，乞師一言。』師說：『不得雪也聽他。』問：『如何是迦葉（Mahākāśyapa，摩訶迦葉，釋迦十大弟子之一，頭陀第一）頓領底事？』師說：『你若領得，我即不吝。』問：『這樣說就不麻煩師父了。』師說：『又須著。』
【English Translation】 English version The official said, 'The words have fallen into a trap.' (Xuan Sha (玄沙) said, 'Exhaust your divine power, where can you go?'. Bao Fu (保福) said, 'Take refuge in the Buddha, the Dharma, and the Sangha.' Bai Zhang (百丈) often made an inverted bowl gesture. Yun Men (雲門) said, 'One day when you are reborn in heaven, do not let down the old monk.') Chang Qing (長慶) said to the Grand Tutor, 'Xue Feng (雪峰) raised his whisk to show the monks, and that monk left. If it were up to me, I would call him back and give him a good beating.' The official said, 'What kind of mind is this?' Chang Qing said, 'He should have been let go.' The official went to Zhao Qing Temple (招慶寺) to brew tea. The Venerable Lang (朗) and Ming Zhao (明招) were holding the teapot together. Suddenly, the teapot overturned. The official asked, 'What is under the tea stove?' Venerable Lang said, 'The stove-holding deity.' The official said, 'Since it is the stove-holding deity, why did the tea spill?' Venerable Lang said, 'Serving the official for a thousand days, yet making a mistake in one morning.' The official flicked his sleeves and left. Ming Zhao said, 'Venerable Lang, you have eaten the rice of Zhao Qing Temple, yet you are striking wild branches (a metaphor for ingratitude) outside.' Venerable Lang said, 'What about you, Venerable?' Ming Zhao said, 'It is not easy for ordinary people to obtain this advantage.' Successor of Chan Master Bao Fu Zhan (保福展) Chan Master Hui Lun (慧輪) of Yanshou Temple (延壽寺) in Tanzhou (潭州) A monk asked, 'What is it like when the precious sword is not yet out of its sheath?' The Master said, 'Not outside.' Asked, 'What is it like after it is out of its sheath?' The Master said, 'Not inside.' Asked, 'What is the one color?' The Master said, 'Blue, yellow, red, white.' Asked, 'A great one color.' The Master said, 'I thought there was no one, but there is one and a half.' Chan Master Bao Fu Ke Chou (保福可儔) of Zhangzhou (漳州) A monk asked, 'What is the family style of the Abbot?' The Master said, 'Clouds in the blue sky, water in the bottle.' Asked, 'What is the hair-splitting sword?' The Master said, 'It falls off in a flash.' Asked, 'Is it still useful?' The Master said, 'Don't speak ghostly words.' Chan Master Ru Xin (如新) of Haihui Monastery (海會院) in Shuzhou (舒州) Entering the hall, after a long silence, he said, 'When rituals are complicated, they become chaotic.' Then he descended from the seat. A monk asked, 'How is the ancestral teaching from above to be proclaimed?' The Master said, 'It becomes even more solitary.' Asked, 'At the intimate point, I beg the Master for a word.' The Master said, 'You must listen to him even without snow.' Asked, 'What is the matter that Mahākāśyapa (迦葉, one of the ten great disciples of Shakyamuni, foremost in ascetic practices) suddenly understood?' The Master said, 'If you understand it, I will not be stingy.' Asked, 'In that case, I won't bother the Master.' The Master said, 'You still need to.'
棒。爭得不煩 問牛頭橫說豎說。猶未知向上關捩子。如何是向上關捩。師曰。賴遇娘生臂短 問如何是祖師意。師曰。要道何難。曰便請師道。師曰。將謂靈利。又不仙陀。
洪州漳江慧廉禪師
僧問。師登寶座。曲為今時。四眾攀瞻。請師接引。師曰。甚麼處屈汝。曰恁么則垂慈方便路。直下不孤人也。師曰。也須收取好 問如何是漳江境。師曰。地藏皺眉。曰如何是境中人。師曰。普賢斂袂 問如何是漳江水。師曰。苦 問如何是漳江第一句。師曰。到別處不得錯舉。
福州報慈院文欽禪師
僧問。如何是諸佛境。師曰。雨來雲霧暗。晴干日月明 問如何是妙覺明心。師曰。今冬好晚稻。出自秋雨成 問如何是妙用河沙。師曰。云生碧岫。雨降青天 問如何是平常心合道。師曰。喫茶吃飯隨時過。看山看水實暢情。
泉州萬安院清運資化禪師
僧問。諸佛出世。震動乾坤。和尚出世。未審如何。師曰。向汝道甚麼。曰恁么則不異諸聖去也。師曰。莫亂道 問如何是萬安家風。師曰。苔羹倉米飯。曰忽遇上客來。將何祇待。師曰。飯後一巡茶 問如何是萬安境。師曰。一塔松蘿望海青。
漳州報恩院道熙禪師
初與保福送書。上泉州王太尉。尉問。漳南和尚。
【現代漢語翻譯】 棒。爭得不煩：爭論不休令人厭煩 問：學人問牛頭禪師，橫說豎說，（牛頭禪師）還是沒有指出向上的一關。 猶未知向上關捩子：還是不知道向上突破的關鍵在哪裡。 如何是向上關捩：什麼是向上突破的關鍵？ 師曰：禪師說，賴遇娘生臂短：幸虧我天生手臂短，無法攀緣。 問：如何是祖師意（Bodhidharma's intent）：什麼是祖師達摩的意圖？ 師曰：禪師說，要道何難：要說出（祖師意）有什麼難的？ 曰：學人說，便請師道：那就請禪師說出來。 師曰：禪師說，將謂靈利，又不仙陀：我以為你很聰明，原來也不過如此。
洪州漳江慧廉禪師
僧問：有僧人問道，師登寶座，曲為今時：禪師您登上寶座，是爲了當今時代說法。 四眾攀瞻，請師接引：四眾弟子仰望，請禪師接引。 師曰：禪師說，甚麼處屈汝：哪裡委屈你了？ 曰：學人說，恁么則垂慈方便路，直下不孤人也：這樣就是垂慈悲，開方便之門，直接不辜負人。 師曰：禪師說，也須收取好：也要好好收斂。 問：如何是漳江境：什麼是漳江的境界？ 師曰：禪師說，地藏（Ksitigarbha）皺眉：地藏菩薩皺眉。 曰：學人說，如何是境中人：什麼是境界中的人？ 師曰：禪師說，普賢（Samantabhadra）斂袂：普賢菩薩整理衣袖。 問：如何是漳江水：什麼是漳江的水？ 師曰：禪師說，苦：是苦的。 問：如何是漳江第一句：什麼是漳江的第一句？ 師曰：禪師說，到別處不得錯舉：到別的地方不能說錯。
福州報慈院文欽禪師
僧問：有僧人問道，如何是諸佛境：什麼是諸佛的境界？ 師曰：禪師說，雨來雲霧暗，晴干日月明：下雨時雲霧昏暗，晴天時日月光明。 問：如何是妙覺明心：什麼是妙覺明心？ 師曰：禪師說，今冬好晚稻，出自秋雨成：今年冬天晚稻長得好，是因為秋雨的滋潤。 問：如何是妙用河沙：什麼是妙用如恒河沙一樣多？ 師曰：禪師說，云生碧岫，雨降青天：雲彩從碧綠的山峰升起，雨水從青色的天空降落。 問：如何是平常心合道：什麼是平常心與道相合？ 師曰：禪師說，喫茶吃飯隨時過，看山看水實暢情：喝茶吃飯順其自然，看山看水心情舒暢。
泉州萬安院清運資化禪師
僧問：有僧人問道，諸佛出世，震動乾坤：諸佛出世，震動天地。 和尚出世，未審如何：和尚您出世，又如何呢？ 師曰：禪師說，向汝道甚麼：要對你說什麼呢？ 曰：學人說，恁么則不異諸聖去也：這樣說來，就和諸位聖人沒什麼不同了。 師曰：禪師說，莫亂道：不要胡說。 問：如何是萬安家風：什麼是萬安院的家風？ 師曰：禪師說，苔羹倉米飯：苔蘚羹和糙米飯。 曰：學人說，忽遇上客來，將何祇待：如果遇到貴客來訪，用什麼招待？ 師曰：禪師說，飯後一巡茶：飯後敬上一杯茶。 問：如何是萬安境：什麼是萬安院的境界？ 師曰：禪師說，一塔松蘿望海青：一座覆蓋著松蘿的塔，遙望碧藍的大海。
漳州報恩院道熙禪師
初與保福送書，上泉州王太尉：當初和保福一起送信，送給泉州王太尉。 尉問：太尉問道，漳南和尚：漳南的和尚……
【English Translation】 Bang. Arguing is not annoying: Arguing endlessly is annoying. Asked: The student asked Zen Master Niutou, speaking horizontally and vertically, (Zen Master Niutou) still did not point out the upward pass. Still don't know the upward latch: Still don't know where the key to upward breakthrough lies. What is the upward latch: What is the key to upward breakthrough? The master said: The Zen master said, Fortunately, my mother gave birth to short arms: Fortunately, I was born with short arms and cannot climb. Asked: What is Bodhidharma's intent: What is the intention of the Patriarch Bodhidharma? The master said: The Zen master said, What is difficult to say: What is so difficult to say (the Patriarch's intention)? Said: The student said, Please ask the master to say: Then please Zen master say it. The master said: The Zen master said, I thought you were clever, but you are not Xian Tuo: I thought you were very smart, but it turned out to be nothing more than that.
Zen Master Huilian of Zhangjiang, Hongzhou
A monk asked: A monk asked, The master ascends the throne, especially for the present: Zen master, you ascend the throne to speak for the present era. The four congregations look up and ask the master to guide them: The four congregations look up and ask the Zen master to guide them. The master said: The Zen master said, Where are you wronged: Where are you wronged? Said: The student said, Then it is a compassionate and convenient way, and it will not leave people alone: This is to show compassion and open the door of convenience, and it will not directly fail people. The master said: The Zen master said, You must also collect it well: You must also restrain yourself well. Asked: What is the realm of Zhangjiang: What is the realm of Zhangjiang? The master said: The Zen master said, Ksitigarbha frowns: Ksitigarbha Bodhisattva frowns. Said: The student said, What is the person in the realm: What is the person in the realm? The master said: The Zen master said, Samantabhadra collects his sleeves: Samantabhadra Bodhisattva tidies up his sleeves. Asked: What is Zhangjiang water: What is Zhangjiang water? The master said: The Zen master said, Bitter: It's bitter. Asked: What is the first sentence of Zhangjiang: What is the first sentence of Zhangjiang? The master said: The Zen master said, Don't say it wrong elsewhere: Don't say it wrong elsewhere.
Zen Master Wenqin of Bao Ci Temple, Fuzhou
A monk asked: A monk asked, What is the realm of all Buddhas: What is the realm of all Buddhas? The master said: The Zen master said, When it rains, the clouds and fog are dark, and when it is sunny, the sun and moon are bright: When it rains, the clouds and fog are dark, and when it is sunny, the sun and moon are bright. Asked: What is the wonderful enlightened mind: What is the wonderful enlightened mind? The master said: The Zen master said, This winter's late rice is good, and it comes from the autumn rain: This winter's late rice is growing well because of the autumn rain. Asked: What is the wonderful use of Ganges sand: What is the wonderful use as many as the Ganges sand? The master said: The Zen master said, Clouds are born in the green hills, and rain falls in the blue sky: Clouds rise from the green peaks, and rain falls from the blue sky. Asked: What is the ordinary mind in harmony with the Tao: What is the ordinary mind in harmony with the Tao? The master said: The Zen master said, Drink tea and eat rice as you go, and enjoy the mountains and rivers: Drink tea and eat rice naturally, and feel happy when you see the mountains and rivers.
Zen Master Qingyun Zihua of Wan'an Temple, Quanzhou
A monk asked: A monk asked, When the Buddhas are born, they shake the universe: When the Buddhas are born, they shake the world. How about the abbot's birth: How about your birth, abbot? The master said: The Zen master said, What do you want to say to you: What do you want to say to you? Said: The student said, Then it is no different from all the saints: In this way, it is no different from all the saints. The master said: The Zen master said, Don't talk nonsense: Don't talk nonsense. Asked: What is the family style of Wan'an: What is the family style of Wan'an Temple? The master said: The Zen master said, Moss soup and brown rice: Moss soup and brown rice. Said: The student said, If a distinguished guest comes suddenly, what will you treat him with: If a distinguished guest comes suddenly, what will you treat him with? The master said: The Zen master said, A cup of tea after dinner: Serve a cup of tea after dinner. Asked: What is the realm of Wan'an: What is the realm of Wan'an Temple? The master said: The Zen master said, A tower of pine and vines overlooks the blue sea: A tower covered with pine and vines overlooks the blue sea.
Zen Master Daoxi of Bao'en Temple, Zhangzhou
At first, he and Baofu sent a letter to Wang Taiwei in Quanzhou: At first, he and Baofu sent a letter to Wang Taiwei in Quanzhou. Taiwei asked: Taiwei asked, Zen Master Zhangnan: Zen Master Zhangnan...
近日還為人也無。師曰。若道為人。即屈著和尚。若道不為人。又屈著太尉。來問太尉。道取一句。尉曰。待鐵牛能嚙草。木馬解含煙。師曰。某甲惜口吃飯。尉良久。又問。驢來馬來。師曰。驢馬不同途。尉曰。爭得到這裡。師曰。特謝太尉領話 住后。僧問。明言妙句即不問。請師真實道將來。師曰。不阻來意。
泉州鳳凰山從琛洪忍禪師
僧問。如何是和尚家風。師曰。門風相似。即無阻矣。汝不是其人。曰忽遇其人時又如何。師曰。不可預搔待癢 問學人根思遲迴。方便門中。乞師傍瞥。師曰傍瞥。曰深領師旨。安敢言乎。師曰。太多也 上堂。有僧出禮拜起退身立。師曰。我不如汝。僧應諾。師曰。無人處放下著 問如何是學人自己事。師曰。暗算流年事可知 問如何是鳳凰境。師曰。雪夢觀明月 問如何是西來意。師曰。作人醜差。曰為人何在。師曰。莫屈著汝么。
福州永隆院明慧瀛禪師
上堂。誰言侵早起。更有夜行人。似則似。是即不是。珍重 問無為無事人。為甚麼卻是全鎖難。師曰。為斷粗纖。貴重難留。曰為甚麼道無為無事人。逍遙實快樂。師曰。為鬧亂且要斷送 僧參。師曰。不要得許多般數。速道速道。僧無對 上堂。日出卯。用處不須生善巧。便下座 問如
【現代漢語翻譯】 現代漢語譯本： 僧人問：『近日他還做人嗎？』 禪師說：『如果說他做人，就委屈了太尉。』太尉來問，說一句。太尉說：『等鐵牛能嚼草，木馬能含煙。』 禪師說：『我珍惜口糧吃飯。』 太尉沉默良久，又問：『驢來還是馬來？』 禪師說：『驢和馬不是同一條路。』 太尉說：『怎麼能到這裡？』 禪師說：『特別感謝太尉指點。』 禪師住持后，僧人問：『明言妙句暫且不問，請禪師真實地說出來。』 禪師說：『不妨礙你的來意。』
泉州鳳凰山從琛洪忍禪師
僧人問：『如何是和尚的家風？』 禪師說：『門風相似，就沒有阻礙了。你不是那個人。』 僧人說：『忽然遇到那個人時又如何？』 禪師說：『不可預先搔癢等待發癢。』 問：『學人根器遲鈍，在方便之門中，乞求禪師稍微指點。』 禪師說：『稍微指點。』 僧人說：『深深領會禪師的旨意，怎敢多言呢？』 禪師說：『太多了。』 禪師上堂，有僧人出來禮拜後退身站立。 禪師說：『我不如你。』 僧人應諾。 禪師說：『在無人處放下。』 問：『如何是學人自己的事？』 禪師說：『暗自計算流逝的歲月，這件事是可以知道的。』 問：『如何是鳳凰境？』 禪師說：『雪夜夢中觀賞明月。』 問：『如何是西來意（Bodhidharma帶來的禪宗真諦）？』 禪師說：『做人做得不好。』 僧人說：『做人又在哪裡？』 禪師說：『莫非委屈了你嗎？』
福州永隆院明慧瀛禪師
禪師上堂：『誰說起得早，更有夜行人。』 相似是相似，是卻不是。』 珍重。 問：『無為無事的人，為什麼卻是全鎖難？』 禪師說：『爲了斷除粗細的煩惱，貴重的東西難以保留。』 僧人說：『為什麼說無為無事的人，逍遙實在快樂？』 禪師說：『因為鬧亂，且要斷送。』 僧人蔘拜。 禪師說：『不要這麼多花樣，快說快說。』 僧人無言以對。 禪師上堂：『太陽從卯時升起，用處不須要生出巧妙。』 便下座。 問：『如（指佛性）』
【English Translation】 English version: A monk asked: 'Is he still a human being these days?' The Master said: 'If you say he is a human being, then you are wronging the Grand Commandant. If you say he is not a human being, then you are still wronging the Grand Commandant.' He came to ask the Grand Commandant to say a word. The Grand Commandant said: 'Wait until the iron ox can chew grass and the wooden horse can hold smoke.' The Master said: 'I cherish my food.' The Grand Commandant was silent for a long time, and then asked: 'Does a donkey come or a horse come?' The Master said: 'Donkeys and horses do not travel the same path.' The Grand Commandant said: 'How can one get here?' The Master said: 'Special thanks to the Grand Commandant for the guidance.' After the Master took residence, a monk asked: 'I will not ask about clear words and wonderful phrases, please Master speak the truth.' The Master said: 'It does not hinder your intention.'
Chan Master Congchen Hongren of Phoenix Mountain in Quanzhou
A monk asked: 'What is the family style of the Abbot?' The Master said: 'If the family styles are similar, then there is no obstacle. You are not that person.' The monk said: 'What if that person is suddenly encountered?' The Master said: 'Do not scratch before you itch.' He asked: 'The student's roots are slow and hesitant. In the gate of expedient means, I beg the Master to give a slight hint.' The Master said: 'A slight hint.' The monk said: 'I deeply understand the Master's intention, how dare I say more?' The Master said: 'Too much.' The Master ascended the hall. A monk came out, bowed, and retreated to stand. The Master said: 'I am not as good as you.' The monk acknowledged. The Master said: 'Put it down in a place where there is no one.' He asked: 'What is the student's own business?' The Master said: 'The matter of secretly calculating the passing years can be known.' He asked: 'What is the realm of the Phoenix?' The Master said: 'Dreaming of viewing the bright moon in the snow.' He asked: 'What is the meaning of Bodhidharma's coming from the West?' The Master said: 'Being a person is ugly and bad.' The monk said: 'Where is being a person?' The Master said: 'Are you not being wronged?'
Chan Master Minghui Ying of Yonglong Monastery in Fuzhou
The Master ascended the hall: 'Who says one gets up early, there are even more night travelers.' Similar is similar, but it is not. Take care.' He asked: 'Why is it that a person of non-action and non-affair is completely locked up?' The Master said: 'In order to cut off the coarse and fine afflictions, precious things are difficult to keep.' The monk said: 'Why do you say that a person of non-action and non-affair is free and truly happy?' The Master said: 'Because of the disturbance, it must be sent away.' A monk paid respects. The Master said: 'Don't have so many tricks, speak quickly, speak quickly.' The monk was speechless. The Master ascended the hall: 'The sun rises at Mao (5-7 am), there is no need to create cleverness in its use.' Then he descended from the seat. He asked: 'Like (referring to Buddha-nature)'
何是進向得達本源。師曰。依而行之。
洪州清泉山守清禪師
福州人。僧問。如何是佛。師曰問。曰如何是祖。師曰。答 問和尚見古人。得個甚麼便住此山。師曰。情知汝不肯。曰爭知某甲不肯。師曰。鑑貌辨色 問親切處。乞師一言。師曰。莫過於此 問古人面壁為何事。師曰屈。曰恁么則省心力去也。師曰。何處有恁么人 問諸餘即不問。如何是向上事。師曰。消汝三拜。不消汝三拜。
漳州報恩院行崇禪師
僧問。如何是佛法大意。師曰。碓搗磨磨 問曹溪一路。請師舉揚。師曰。莫屈著曹溪么。曰恁么則群生有賴。師曰。也是老鼠吃鹽 問不涉公私。如何言論。師曰。喫茶去 問丹霞燒木佛。意作么生。師曰。時寒燒火向。曰翠微迎羅漢。意作么生。師曰。別是一家春。
潭州嶽麓山禪師
上堂。良久曰。昔日毗盧。今朝嶽麓。珍重 僧問。如何是聲色外句。師曰。猿啼鳥叫 問師唱誰家曲。宗風嗣阿誰。師曰。五音六律 問截舌之句。請師舉揚。師曰。日能熱。月能涼。
朗州德山德海禪師
僧問。靈山一會。何人得聞。師曰。阇黎得聞。曰未審靈山說個甚麼。師曰。即阇黎會 問如何是該天括地句。師曰。十界搖動 問從上宗乘以何為驗。師曰。
【現代漢語翻譯】 現代漢語譯本 問：如何才能進向而得達本源？ 師父說：依照它去實行。
洪州清泉山守清禪師
福州人。僧人問：如何是佛（buddha，覺悟者）？ 師父說：問。 僧人問：如何是祖（patriarch，禪宗祖師）？ 師父說：答。 僧人問：和尚您見古人，得到了什麼便住在此山？ 師父說：我料定你不會認可。 僧人問：怎麼知道弟子不會認可？ 師父說：鑑貌辨色（通過觀察外貌來辨別其內心）。 僧人問：親切處，請師父說一句。 師父說：沒有比這更親切的了。 僧人問：古人面壁（wall-gazing，指達摩祖師面壁九年）是爲了什麼事？ 師父說：委屈。 僧人問：這樣說來就省心力了？ 師父說：哪裡有這樣的人？ 僧人問：其餘的我不問，如何是向上事？ 師父說：消你三拜，不消你三拜。
漳州報恩院行崇禪師
僧人問：如何是佛法大意？ 師父說：碓搗磨磨（用石碓舂米，用石磨磨面）。 僧人問：曹溪（Caoxi，六祖慧能弘法之地）一路，請師父舉揚。 師父說：不要委屈了曹溪么。 僧人問：這樣說來群生有賴了？ 師父說：也是老鼠吃鹽（比喻所得甚少）。 僧人問：不涉及公私，如何言論？ 師父說：喫茶去。 僧人問：丹霞（Danxia，唐代禪師）燒木佛（wooden Buddha，木製的佛像），意作么生？ 師父說：時寒燒火向（天氣寒冷，燒火取暖）。 僧人問：翠微（Cuiwei，唐代禪師）迎羅漢（arhat，阿羅漢），意作么生？ 師父說：別是一家春（另有一番景象）。
潭州嶽麓山禪師
上堂，良久說：昔日毗盧（Vairocana，毗盧遮那佛），今朝嶽麓（Yuelu，嶽麓山）。珍重。 僧人問：如何是聲色外句？ 師父說：猿啼鳥叫。 僧人問：師父唱誰家曲，宗風嗣阿誰？ 師父說：五音六律。 僧人問：截舌之句，請師父舉揚。 師父說：日能熱，月能涼。
朗州德山德海禪師
僧人問：靈山（Vulture Peak，釋迦牟尼說法之地）一會，何人得聞？ 師父說：阇黎（Ajari，弟子）得聞。 僧人問：未審靈山說個什麼？ 師父說：即阇黎會。 僧人問：如何是該天括地句？ 師父說：十界搖動。 僧人問：從上宗乘以何為驗？ 師父說：
【English Translation】 English version Question: How does one advance and attain the original source? The Master said: Act in accordance with it.
Zen Master Shouqing of Qingquan Mountain, Hongzhou
A native of Fuzhou. A monk asked: What is Buddha (buddha, the awakened one)? The Master said: Ask. The monk asked: What is the Patriarch (patriarch, the Zen ancestor)? The Master said: Answer. The monk asked: What did you, venerable monk, gain from seeing the ancients that you reside on this mountain? The Master said: I know you won't approve. The monk asked: How do you know I won't approve? The Master said: Judging appearances and discerning expressions. The monk asked: At the most intimate point, please say a word, Master. The Master said: Nothing is more intimate than this. The monk asked: What did the ancients do when they faced the wall (wall-gazing, referring to Bodhidharma's nine years of wall-gazing)? The Master said: Wronged. The monk asked: In that case, it saves effort? The Master said: Where is such a person? The monk asked: I won't ask about the rest; what is the matter of upward striving? The Master said: I'll accept three bows from you, I won't accept three bows from you.
Zen Master Xingchong of Bao'en Monastery, Zhangzhou
A monk asked: What is the great meaning of the Buddha-dharma? The Master said: Mortar pounds, mill grinds (pounding rice with a mortar, grinding flour with a millstone). The monk asked: The road of Caoxi (Caoxi, the place where the Sixth Patriarch Huineng propagated the Dharma), please Master, expound it. The Master said: Don't wrong Caoxi. The monk asked: In that case, all beings are reliant? The Master said: It's like a mouse eating salt (a metaphor for gaining very little). The monk asked: Without involving public or private matters, how should one speak? The Master said: Go have some tea. The monk asked: What was Danxia's (Danxia, a Zen master of the Tang Dynasty) intention in burning a wooden Buddha (wooden Buddha, a Buddha statue made of wood)? The Master said: It's cold, so he's burning a fire for warmth. The monk asked: What was Cuiwei's (Cuiwei, a Zen master of the Tang Dynasty) intention in welcoming an Arhat (arhat, enlightened being)? The Master said: It's a different kind of spring (a different kind of scene).
Zen Master of Yuelu Mountain, Tanzhou
Ascending the hall, after a long silence, he said: Vairocana (Vairocana, the cosmic Buddha) of the past, Yuelu (Yuelu, Yuelu Mountain) of today. Treasure this. A monk asked: What is a phrase beyond sound and form? The Master said: Monkeys howl, birds sing. The monk asked: Whose tune does the Master sing, and whose lineage does the Dharma style inherit? The Master said: The five tones and six pitches. The monk asked: The phrase of cutting off the tongue, please Master, expound it. The Master said: The sun can heat, the moon can cool.
Zen Master Deshan Dehai of Langzhou
A monk asked: At the assembly on Vulture Peak (Vulture Peak, where Shakyamuni Buddha preached), who heard it? The Master said: Ajari (Ajari, disciple) heard it. The monk asked: I don't know what was said on Vulture Peak? The Master said: Ajari understands it. The monk asked: What is a phrase that encompasses the heavens and earth? The Master said: The ten realms shake. The monk asked: What is the verification of the ancestral vehicle from above? The Master said:
從上且置。即今作么生。曰大眾總見。師曰。話墮也 問如何是祖師西來意。師曰。擘。
泉州后招慶禪師
僧問。末後一句。請師商量。師曰。塵中人自老。天際月常明 問如何是和尚家風。師曰。一瓶兼一缽。到處是生涯 問如何是佛法大意。師曰。擾擾匆匆。晨雞暮鐘。
鼎州梁山簡禪師
問僧。甚處來。曰藥山來。師曰。還將得藥來否。曰和尚住山也不錯。師便休。
洪州建山澄禪師
僧問。如何是法王劍。師曰。可惜許。曰如何是人王劍。師曰。塵埋床下履。風動架頭巾 問一代時教接引今時。未審祖宗如何示人。師曰。一代時教已有人問了也。曰和尚如何示人。師曰。惆悵庭前紅莧樹。年年生葉不生花 問故歲已去。新歲到來。還有不受歲者也無。師曰。作么生。曰恁么則不受歲也。師曰。城上已吹新歲角。牕前猶點舊年燈。曰如何是舊年燈。師曰。臘月三十日。
泉州招慶院省僜凈修禪師
初參保福。福一日入大殿睹佛像。乃舉手問師曰。佛恁么意作么生。師曰。和尚也是橫身。福曰。一撅我自收取。師曰。和尚非唯橫身。福然之 后住招慶。開堂升座。良久曰。大眾。向後到處遇道伴。作么生舉似他。若有人舉得。試對眾舉看。若舉得免孤負上祖
【現代漢語翻譯】 現代漢語譯本 『從上且置。即今作么生？』僧人問道。 禪師回答：『大眾總見。』 禪師說：『話墮也。』 僧人問：『如何是祖師西來意？』（Bodhidharma's intention in coming from the West） 禪師回答：『擘。』
泉州后招慶禪師
僧人問：『末後一句，請師商量。』 禪師回答：『塵中人自老，天際月常明。』 僧人問：『如何是和尚家風？』 禪師回答：『一瓶兼一缽，到處是生涯。』 僧人問：『如何是佛法大意？』 禪師回答：『擾擾匆匆，晨雞暮鐘。』
鼎州梁山簡禪師
禪師問僧人：『甚處來？』 僧人回答：『藥山來。』 禪師說：『還將得藥來否？』 僧人回答：『和尚住山也不錯。』 禪師便休。
洪州建山澄禪師
僧人問：『如何是法王劍？』（Dharma King's sword） 禪師回答：『可惜許。』 僧人問：『如何是人王劍？』（Human King's sword） 禪師回答：『塵埋床下履，風動架頭巾。』 僧人問：『一代時教接引今時，未審祖宗如何示人？』 禪師回答：『一代時教已有人問了也。』 僧人問：『和尚如何示人？』 禪師回答：『惆悵庭前紅莧樹，年年生葉不生花。』 僧人問：『故歲已去，新歲到來，還有不受歲者也無？』 禪師回答：『作么生？』 僧人回答：『恁么則不受歲也。』 禪師回答：『城上已吹新歲角，牕前猶點舊年燈。』 僧人問：『如何是舊年燈？』 禪師回答：『臘月三十日。』
泉州招慶院省僜凈修禪師
初參保福，保福一日入大殿睹佛像，乃舉手問師曰：『佛恁么意作么生？』 禪師回答：『和尚也是橫身。』 保福說：『一撅我自收取。』 禪師回答：『和尚非唯橫身。』 保福然之。 后住招慶，開堂升座，良久曰：『大眾，向後到處遇道伴，作么生舉似他？若有人舉得，試對眾舉看，若舉得免孤負上祖。』
【English Translation】 English version 『Having set aside what was said before, what about right now?』 A monk asked. The Zen master replied, 『The assembly sees it all.』 The Zen master said, 『Words have fallen.』 A monk asked, 『What is Bodhidharma's intention in coming from the West?』 The Zen master replied, 『Split.』
Zen Master Zhaoqing of Quanzhou
A monk asked, 『The last sentence, please discuss it, Master.』 The Zen master replied, 『People in the dust age themselves, the moon in the sky is always bright.』 A monk asked, 『What is the family style of the Abbot?』 The Zen master replied, 『A bottle and a bowl, everywhere is a living.』 A monk asked, 『What is the great meaning of the Buddha Dharma?』 The Zen master replied, 『Bustling and hurried, morning rooster and evening bell.』
Zen Master Jian of Liangshan in Dingzhou
The Zen master asked a monk, 『Where do you come from?』 The monk replied, 『From Yaoshan.』 The Zen master said, 『Did you bring the medicine with you?』 The monk replied, 『The Abbot's living on the mountain is not bad either.』 The Zen master then stopped.
Zen Master Cheng of Jianshan in Hongzhou
A monk asked, 『What is the Dharma King's sword?』 The Zen master replied, 『What a pity.』 A monk asked, 『What is the Human King's sword?』 The Zen master replied, 『Dust buries the shoes under the bed, the wind moves the hat on the shelf.』 A monk asked, 『The teachings of a generation guide the present, how did the Patriarchs show people?』 The Zen master replied, 『The teachings of a generation have already been asked.』 The monk asked, 『How does the Abbot show people?』 The Zen master replied, 『Regretfully, the red amaranth in front of the courtyard, produces leaves every year but no flowers.』 A monk asked, 『The old year has passed, the new year has arrived, is there anyone who does not receive the year?』 The Zen master replied, 『What do you do?』 The monk replied, 『Then I do not receive the year.』 The Zen master replied, 『On the city wall, the horn of the new year has been blown, in front of the window, the lamp of the old year is still lit.』 The monk asked, 『What is the lamp of the old year?』 The Zen master replied, 『The thirtieth day of the twelfth month.』
Zen Master Shengdeng of Zhaoqing Monastery in Quanzhou
He initially visited Baofu. One day, Baofu entered the main hall and saw the Buddha statue, then raised his hand and asked the master, 『What is the meaning of the Buddha like this?』 The Zen master replied, 『The Abbot is also lying down.』 Baofu said, 『I will take back the blow myself.』 The Zen master replied, 『The Abbot is not only lying down.』 Baofu agreed. Later, he lived in Zhaoqing, opened the hall and ascended the seat, and after a long time, said, 『Everyone, in the future, wherever you meet fellow practitioners, how will you show them? If someone can show it, try to show it to the assembly, if you can show it, you will avoid disappointing the upper ancestors.』
。亦免埋沒後來。古人道。通心君子。文外相見。還有這個人么。況是曹溪門下子孫。合作么生理論。合作么生提唱。僧問。如何得不傷於己。不負於人。師曰。莫屈著汝這問么。曰恁么上來已蒙師指也。師曰。汝又屈著我作么。問當鋒一句。請師道。師曰嗄。僧再問。師曰。瞌睡漢。問僧。近離甚處。曰報恩。師曰。僧堂大小。曰和尚試道看。師曰。何不待問。問學人全身不會。請師指示。師曰。還解笑得么。乃曰。叢林先達者。不敢相觸忤。若是初心後學。未信直須信取。未省直須省取。不用掠虛諸人本分去處。未有一時不顯露。未有一物解蓋覆得。如今若要知。不用移絲髮地。不用少許工夫。但向博地凡夫位中承當取。豈不省心力。既能省得。便與諸佛齊肩。依而行之。緣此事是個白凈去處。今日須得白凈身心合他。始得自然合古合今。脫生離死。古人云。識心達本。解無為法。方號沙門。如今諸官大眾。各須體取好。莫全推過師僧分上。佛法平等。上至諸佛。下至一切。共同此事。既然如此。誰有誰無。王事之外。亦須努力。適來說如許多般。蓋不得已而已。莫道從上宗門。合恁么語話。祇如從上宗門。合作么生。還相悉么。若有人相悉。山僧今日雪得去也。久立大眾。珍重。示坐禪頌曰。四威儀內坐為先。
【現代漢語翻譯】 現代漢語譯本 也免得埋沒後來的學人。古人說：『通心的君子，在文字之外也能心領神會。』還有這樣的人嗎？況且是曹溪（Caoxi，六祖慧能弘法的道場）門下的子孫，應該怎樣理論？應該怎樣提倡？有僧人問：『如何才能不傷害自己，又不辜負他人？』 師父說：『不要委屈了你這句問話。』 僧人說：『這樣說來，我已經蒙受師父的指點了。』 師父說：『你又委屈了我做什麼？』 問：『當鋒一句，請師父開示。』 師父說：『嗄。』 僧人再次問。師父說：『瞌睡漢。』 師父問僧人：『最近從哪裡來？』 答：『報恩（Baog』en，寺廟名）。』 師父說：『僧堂有多大？』 答：『和尚您試著說說看。』 師父說：『為什麼不等待發問？』 問：『學人完全不會，請師父指示。』 師父說：『還懂得笑嗎？』 於是說：『叢林中的前輩，不敢輕易冒犯。如果是初學後進，未曾相信的，必須相信；未曾領悟的，必須領悟。』 不用虛假地掠取，諸位本分的地方，沒有一時不顯露，沒有一物可以遮蓋。如今想要知道，不用移動一絲一毫，不用花費少許工夫，只要在博地凡夫的位置上承擔起來，豈不是省心省力？既然能夠省得，便與諸佛齊肩。依照這樣去做，因為這件事是個清凈的地方，今日必須以清凈的身心與它相合，才能自然地合古合今，脫離生死。古人說：『認識心性，通達根本，瞭解無為之法，才能稱為沙門。』 如今各位官員大眾，各自必須體會好，不要全都推給師僧。佛法平等，上至諸佛，下至一切眾生，共同擁有此事。既然如此，誰有誰無呢？在王事之外，也必須努力。剛才說了這麼多，實在是不得已。不要說從上的宗門，應該這樣說話。就像從上的宗門，應該怎麼做？還相互瞭解嗎？如果有人相互瞭解，山僧我今天就能夠洗雪罪名了。』 久立，珍重。示坐禪頌說：『四威儀中，坐為先。』（四威儀指：行、住、坐、臥）
【English Translation】 English version It also avoids burying later learners. The ancients said, 'A gentleman with a connected heart can understand beyond the words.' Are there still such people? Moreover, being descendants of Caoxi (the place where Huineng, the Sixth Patriarch, propagated the Dharma), how should they theorize? How should they advocate? A monk asked, 'How can one avoid hurting oneself and not fail others?' The master said, 'Don't wrong your question.' The monk said, 'In this way, I have already received the master's guidance.' The master said, 'Why are you wronging me again?' Asked, 'A sentence at the forefront, please enlighten me, Master.' The master said, 'Ah.' The monk asked again. The master said, 'Sleepyhead.' The master asked the monk, 'Where did you come from recently?' Answered, 'Baog'en (name of a temple).' The master said, 'How big is the Sangha hall?' Answered, 'Venerable, please try to say it.' The master said, 'Why not wait for the question?' Asked, 'The learner doesn't understand at all, please instruct me, Master.' The master said, 'Do you still know how to laugh?' Then said, 'The predecessors in the Sangha, dare not easily offend. If it is a beginner, those who have not believed must believe; those who have not understood must understand.' Do not falsely plunder, the place of your duty, there is not a moment that is not revealed, there is nothing that can cover it. Now if you want to know, you don't need to move a hair, you don't need to spend a little effort, just take it on in the position of a common mortal, wouldn't it save your mind and effort? Since you can save it, you can stand shoulder to shoulder with all the Buddhas. Follow this, because this matter is a pure place, today you must combine it with a pure body and mind, in order to naturally combine the ancient and the present, and escape from birth and death. The ancients said, 'Knowing the mind and reaching the root, understanding the uncreated Dharma, can be called a Shramana.' Now, all officials and the public must understand it well, and don't push it all to the monks. The Buddha-dharma is equal, from the Buddhas above to all beings below, share this matter together. Since this is the case, who has it and who doesn't? Outside of the affairs of the king, you must also work hard. I have said so much just now, it is really out of necessity. Don't say that the sect from above should speak like this. Just like the sect from above, what should be done? Do you still understand each other? If someone understands each other, I, the mountain monk, will be able to clear my name today.' Standing for a long time, cherish. The meditation song says: 'Among the four dignities, sitting is the first.' (The four dignities refer to: walking, standing, sitting, and lying down)
澄濾身心漸坦然。瞥爾有緣隨濁界。當須莫續是天年。修持祇學從功路。至理寧論在那邊。一切時中常管帶。因緣相湊豁通元。又曰。大道分明絕點塵。何須長坐始相親。遇緣儻解無非是。處憒那能有故新。散誕肯齊支遁侶。逍遙曷與慧休鄰。或游泉石或阛阓。可謂煙霞物外人。
福州康山契穩法寶禪師
初開堂。僧問。威音王佛已后。次第相承。未審師今一會法嗣何方。師曰。像骨舉手。龍溪點頭 問圓明湛寂非師意。學人因底卻無明。師曰。辨得也未。曰恁么則識性無根去也。師曰。隔靴搔癢。
泉州西明院琛禪師
僧問。如何是和尚家風。師曰。竹箸瓦碗。曰忽遇上客來時如何祇待。師曰。黃齏倉米飯 問如何是祖師西來意。師曰。問取露柱看。
五燈全書卷第十五 卍新續藏第 81 冊 No. 1571 五燈全書(第1卷-第33卷)
五燈全書卷第十六
京都聖感禪寺住持(臣)僧 (超永) 編輯
京都古華嚴寺住持(臣)僧 (超揆) 較閱 進呈
南嶽下七世
鼓山晏國師法嗣
杭州天竺子儀心印水月禪師
溫州樂清陳氏子。初遊方謁鼓山。問曰。子儀三千里外。遠投法席。今日非時上來。乞師非時答話
【現代漢語翻譯】 現代漢語譯本 澄澈過濾身心，逐漸變得坦然。偶然有機緣，隨順於污濁的世界。應當不要延續這自然的壽命。修行只學習從功夫的路徑入手。至高的道理哪裡是在那一邊呢？在一切時中常常管束自己。因緣相合，自然豁然貫通本元。又說，大道分明，沒有一點塵埃。何必一定要長久打坐才開始相親近呢？遇到機緣如果能理解就沒有什麼不是的。身處紛亂之中哪裡會有陳舊和新穎呢？放任不羈可以與支遁（一位晉代高僧）為伴。逍遙自在可以與慧休（一位唐代高僧）為鄰。或者遊玩于泉石之間，或者出入于街市之中。真可以說是身處煙霞之外的世外之人。
福州康山契穩法寶禪師
剛開始開堂說法。有僧人問：『威音王佛（過去佛名）之後，次第相承，不知道師父您今天這一會的法嗣是哪一方的？』 師父說：『象骨舉手，龍溪點頭。』 問：『圓明湛寂不是師父您的意思，學人因為什麼卻有無明（佛教術語，指迷惑無知）？』 師父說：『辨別清楚了嗎？』 僧人說：『這樣說來就是識性沒有根基了。』 師父說：『隔靴搔癢。』
泉州西明院琛禪師
有僧人問：『什麼是和尚您的家風？』 師父說：『竹筷瓦碗。』 僧人說：『忽然遇到貴客來時如何招待？』 師父說：『黃醬醃菜糙米飯。』 問：『什麼是祖師西來意（禪宗用語，指達摩祖師從印度來到中國的目的）？』 師父說：『去問露柱（佛寺中的柱子）看看。』
五燈全書卷第十五 卍新續藏第 81 冊 No. 1571 五燈全書(第1卷-第33卷)
五燈全書卷第十六
京都聖感禪寺住持(臣)僧 (超永) 編輯
京都古華嚴寺住持(臣)僧 (超揆) 較閱 進呈
南嶽下七世
鼓山晏國師法嗣
杭州天竺子儀心印水月禪師
溫州樂清陳氏之子。最初遊歷四方，拜謁鼓山。問道：『子儀從三千里之外，遠道而來投奔法席，今天不是時候前來，懇請師父您非同尋常地回答我的問題。』
【English Translation】 English version Cleansing and filtering the body and mind gradually brings peace. A chance encounter leads to following the turbid world. One should not prolong this natural lifespan. Cultivation only learns from the path of effort. Where is the ultimate truth to be found? Constantly manage oneself in all times. When conditions align, one naturally and thoroughly understands the origin. It is also said, the great path is clear, without a speck of dust. Why must one sit in meditation for a long time to become intimate with it? If one can understand when encountering conditions, there is nothing that is not it. Being unrestrained can be companions with Zhi Dun (a famous monk in Jin Dynasty (266-420)). Being carefree can be neighbors with Hui Xiu (a famous monk in Tang Dynasty (618-907)). Whether wandering among springs and rocks or going in and out of the market, one can be called a person beyond the mundane world, living amidst mist and clouds.
Chan Master Qiwen Fabao of Kangshan, Fuzhou
At the beginning of his opening Dharma hall. A monk asked: 'After Weiyin Wang Buddha (name of a past Buddha), the Dharma is passed down in succession. I don't know which direction the Dharma heirs of this assembly of yours today are from?' The Master said: 'Xianggu raises his hand, Longxi nods.' Asked: 'Perfectly clear and still, is not your intention, Master. Why does the student still have ignorance (Buddhism term, meaning delusion and unknowing)?' The Master said: 'Have you discerned it clearly?' The monk said: 'In that case, the nature of consciousness has no root.' The Master said: 'Scratching an itch through the boot.'
Chan Master Chen of Ximing Temple, Quanzhou
A monk asked: 'What is the style of the Abbot's family?' The Master said: 'Bamboo chopsticks and earthenware bowls.' The monk said: 'If a distinguished guest suddenly arrives, how would you treat them?' The Master said: 'Yellow pickled vegetables and coarse rice.' Asked: 'What is the meaning of the Patriarch's coming from the West (Zen term, referring to Bodhidharma's purpose in coming to China)?' The Master said: 'Go ask the pillar (the pillar in the Buddhist temple) and see.'
The Complete Book of the Five Lamps, Volume 15 卍 New Continued Collection, Volume 81, No. 1571, The Complete Book of the Five Lamps (Volumes 1-33)
The Complete Book of the Five Lamps, Volume 16
Monk (subject) (Chao Yong), Abbot of Shenggan Temple in Kyoto, edited.
Monk (subject) (Chao Kui), Abbot of Gu Huayan Temple in Kyoto, reviewed and presented.
Seventh Generation under Nanyue
Dharma Heir of National Teacher An of Gushan
Chan Master Shuiyue Xinyin Ziyi of Tianzhu, Hangzhou
A son of the Chen family from Yueqing, Wenzhou. He first traveled around and visited Gushan. He asked: 'Ziyi has come from three thousand miles away to seek refuge at your Dharma seat. Today is not the right time to come, so I beg the Master to answer my question in an extraordinary way.'
。山曰。不可鈍置仁者。師曰。省力處如何。山曰。汝何費力。師於此有省。后回浙中。錢忠懿王。命開法于羅漢光福二道場 上堂。久立。大眾更待甚麼不辭展拓。卻恐誤于禪德。轉迷歸路。時寒珍重 僧問。如何是從上來事。師曰住。曰如何薦。師曰。可惜龍頭翻成蛇尾 有僧禮拜。起將問話。師曰。如何且置。僧乃問。祇如聖興之子。還有相親分也無。師曰。祇待局終。不知柯爛 問如何是維摩默。師曰謗。曰文殊因何贊。師曰。同案領過。曰維摩又如何。師曰。頭上三尺巾。手裡一枝拂 問如何是諸佛出身處。師曰。大洋海里一星火。曰學人不會。師曰。燒盡魚龍 問丹露燒木佛。意旨如何。師曰。寒即圍爐向猛火。曰還有過也無。師曰。熱即行林溪畔坐 問如何是法界義宗。師曰。九月九日浙江潮 問諸餘即不問。如何是光福門下。超毗盧越釋迦底人。師曰。諸餘奉納。曰恁么則平生慶幸去也。師曰。慶幸事作么生。僧罔措。師便喝。將下堂。僧問。下堂一句。乞師分付。師曰。攜履已歸西國去。此山空有老猿啼 問鼓山有掣鼓奪旗之說。師且如何。師曰。敗將不忍誅。曰或遇良將又如何。師曰。念子狐魂。賜汝三奠 問世尊入滅。當歸何所。師曰。鶴林空變色。真歸無所歸。曰未審必定何之。師曰。朱實
【現代漢語翻譯】 現代漢語譯本： 山說：『不可怠慢仁者。』 師父說：『省力之處在哪裡？』 山說：『你何必費力？』 師父因此有所領悟。後來回到浙中，錢忠懿王命令師父在羅漢、光福兩座道場開法。 上堂說法時，師父久久站立，說：『大眾還在等待什麼？我不辭辛勞地展開，卻恐怕耽誤了各位禪德，反而迷失了歸途。天氣寒冷，請各位珍重。』 有僧人問：『如何是從上來事？』 師父說：『住。』 僧人說：『如何薦？』 師父說：『可惜龍頭翻成蛇尾。』 有僧人禮拜后，起身將要發問，師父說：『如何且置。』 僧人於是問：『如聖興之子，還有相親分也無？』 師父說：『只待棋局終了，不知棋子的木柄已經腐爛。』 問：『如何是維摩（Vimalakirti，印度佛教在家菩薩，意為「凈名」）的沉默？』 師父說：『謗。』 僧人說：『文殊（Manjusri，佛教四大菩薩之一，代表智慧）因何贊？』 師父說：『同案領過。』 僧人說：『維摩（Vimalakirti，印度佛教在家菩薩，意為「凈名」）又如何？』 師父說：『頭上三尺巾，手裡一枝拂。』 問：『如何是諸佛出身處？』 師父說：『大洋海里一星火。』 僧人說：『學人不會。』 師父說：『燒盡魚龍。』 問：『丹露燒木佛，意旨如何？』 師父說：『寒即圍爐向猛火。』 僧人說：『還有過也無？』 師父說：『熱即行林溪畔坐。』 問：『如何是法界義宗？』 師父說：『九月九日浙江潮。』 問：『其餘即不問，如何是光福門下，超毗盧（Vairocana， 釋迦牟尼佛的三身之一，代表法身佛）越釋迦（Sakyamuni，佛教創始人）底人？』 師父說：『諸餘奉納。』 僧人說：『恁么則平生慶幸去也。』 師父說：『慶幸事作么生？』 僧人不知所措，師父便喝一聲，將要下堂。 僧人問：『下堂一句，乞師分付。』 師父說：『攜履已歸西國去，此山空有老猿啼。』 問：『鼓山有掣鼓奪旗之說，師且如何？』 師父說：『敗將不忍誅。』 僧人說：『或遇良將又如何？』 師父說：『念子狐魂，賜汝三奠。』 問：『世尊入滅，當歸何所？』 師父說：『鶴林空變色，真歸無所歸。』 僧人說：『未審必定何之？』 師父說：『朱實。』
【English Translation】 English version: Shan said, 'One should not neglect a virtuous person.' The Master said, 'Where is the place to save effort?' Shan said, 'Why do you exert effort?' The Master had an awakening from this. Later, he returned to Zhejiang, and King Qian Zhongyi ordered him to open the Dharma at the Lohan and Guangfu monasteries. When ascending the hall to preach, the Master stood for a long time and said, 'What are you all waiting for? I do not hesitate to unfold, but I am afraid of delaying you, virtuous Chan practitioners, and causing you to lose your way home. The weather is cold, please take care.' A monk asked, 'What is the matter from the very beginning?' The Master said, 'Stay.' The monk said, 'How to recommend?' The Master said, 'It's a pity that the dragon's head has turned into a snake's tail.' A monk bowed and then stood up to ask a question. The Master said, 'How about putting it aside for now?' The monk then asked, 'Like the son of Shengxing, is there still a chance for intimacy?' The Master said, 'Just waiting for the end of the game, not knowing that the handle of the chess piece has rotted.' Asked, 'What is Vimalakirti's (Vimalakirti, an Indian Buddhist lay bodhisattva, meaning 'pure name') silence?' The Master said, 'Slander.' The monk said, 'Why does Manjusri (Manjusri, one of the four great bodhisattvas in Buddhism, representing wisdom) praise?' The Master said, 'Take it together in the same case.' The monk said, 'What about Vimalakirti (Vimalakirti, an Indian Buddhist lay bodhisattva, meaning 'pure name')?' The Master said, 'A three-foot towel on his head, a branch of whisk in his hand.' Asked, 'What is the birthplace of all Buddhas?' The Master said, 'A star of fire in the great ocean.' The monk said, 'This student does not understand.' The Master said, 'Burn all the fish and dragons.' Asked, 'What is the meaning of burning a wooden Buddha with danlu (elixir dew)?' The Master said, 'When it's cold, gather around the stove and face the fierce fire.' The monk said, 'Is there any fault?' The Master said, 'When it's hot, walk and sit by the forest stream.' Asked, 'What is the meaning of the Dharmadhatu (the realm of Dharma)?' The Master said, 'The Zhejiang tide on the ninth day of the ninth month.' Asked, 'I won't ask about the rest, what is the person under Guangfu's gate who transcends Vairocana (Vairocana, one of the three bodies of Sakyamuni Buddha, representing the Dharmakaya Buddha) and surpasses Sakyamuni (Sakyamuni, the founder of Buddhism)?' The Master said, 'All the rest are accepted.' The monk said, 'Then I will be fortunate in my life.' The Master said, 'What is the matter of being fortunate?' The monk was at a loss, and the Master shouted and was about to leave the hall. The monk asked, 'A sentence before leaving the hall, please instruct me.' The Master said, 'Carrying shoes, he has already returned to the Western Land, and only old apes cry in this mountain.' Asked, 'There is a saying of seizing the drum and capturing the flag at Gushan, what about you, Master?' The Master said, 'A defeated general cannot bear to be killed.' The monk said, 'What if encountering a good general?' The Master said, 'Thinking of your fox soul, I will bestow three libations on you.' Asked, 'Where should the World Honored One go upon entering Nirvana?' The Master said, 'The crane forest changes color in vain, true return is nowhere to return.' The monk said, 'I don't know where to go for sure?' The Master said, 'Red fruit.'
殞勁風。繁英落素秋曰我師將來複歸何所。師曰。子今欲識吾歸處。東西南北柳成絲 問如何修行。即得與道相應。師曰。高卷吟中箔。濃煎睡后茶 師回故里。宋壅熙丙戌。示滅。
建州白雲智作真寂禪師
永真朱氏子。容若梵僧。禮鼓山披剃。一日鼓山上堂。召大眾。眾皆回眸。山披襟示之。眾罔措。唯師朗悟厥旨。入室印證。又參次。山召曰。近前來。師近前。山曰。南泉喚院主。意作么生。師斂手端容。退身而立。山奇之 住后。上堂。還有人向宗乘中。致得一問來么。待山僧向宗乘中答。時有僧出禮拜。師便歸方丈 問如何是枯木里龍吟。師曰。火里蓮生。曰如何是髑髏里眼睛。師曰。泥牛入海 問如何是主中主。師曰。汝還具眼么。曰恁么則學人歸堂去也。師曰。猢猻入布袋 問如何是延平津。師曰。萬古水溶溶。曰如何是延平劍。師曰。速須退步。曰未審津與劍是同是異。師曰。可惜許 次遷奉先。僧問。如何是奉先境。師曰。一任觀看。曰如何是境中人。師曰。莫無禮 問如何是奉先家風。師曰。即今在甚麼處。曰恁么則大眾有賴也。師曰。干汝甚麼事 問如何是為人一句。師曰。不是奉先道不得。
鼓山智嚴了覺禪師
上堂。多言復多語。由來反相誤。珍重 僧問。石門
【現代漢語翻譯】 現代漢語譯本： 勁風停止，繁盛的花朵在蕭瑟的秋天凋落。有人問：『老師將來要回到哪裡去呢？』 老師說：『你現在想知道我歸向何處嗎？看那東西南北，柳枝都已成絲。』 又問：『如何修行才能與道相應？』 老師說：『高高捲起吟詩的簾子，濃濃地煎好睡后的茶。』 老師回到故鄉，在宋朝雍熙丙戌年（公元966年）示寂。
建州白雲智作真寂禪師
是永真朱氏的兒子，容貌像梵僧。在鼓山剃度出家。一日，鼓山禪師上堂，召集大眾。大眾都回頭看他。鼓山禪師敞開衣襟給他們看，大眾都迷惑不解。只有智作禪師明瞭其中的旨意，入室得到印證。又一次參禪，鼓山禪師召喚說：『近前來。』 智作禪師走近前。鼓山禪師說：『南泉禪師叫院主，是什麼意思？』 智作禪師收手端正儀容，退身站立。鼓山禪師對此感到驚奇。 智作禪師住持一方后，上堂說法：『還有人能從宗乘中提出一個問題嗎？我將從宗乘中回答。』 當時有一僧人出來禮拜，智作禪師便回到方丈室。 有人問：『什麼是枯木里龍吟？』 智作禪師說：『火里蓮生。』 問：『什麼是髑髏里眼睛？』 智作禪師說：『泥牛入海。』 問：『什麼是主中主？』 智作禪師說：『你還長著眼睛嗎？』 那人說：『既然這樣，那我就回堂去了。』 智作禪師說：『猢猻入布袋。』 問：『什麼是延平津？』 智作禪師說：『萬古水溶溶。』 問：『什麼是延平劍？』 智作禪師說：『速須退步。』 問：『不知津與劍是相同還是相異？』 智作禪師說：『可惜許。』 後來智作禪師遷往奉先寺。有僧人問：『什麼是奉先境？』 智作禪師說：『一任觀看。』 問：『什麼是境中人？』 智作禪師說：『莫無禮。』 問：『什麼是奉先家風？』 智作禪師說：『即今在甚麼處？』 問：『既然這樣，那麼大眾就有依靠了。』 智作禪師說：『干汝甚麼事？』 問：『什麼是為人一句？』 智作禪師說：『不是奉先禪寺，說不出來。』
鼓山智嚴了覺禪師
上堂說法：『說得越多，反而越容易出錯。』 珍重。 有僧人問：『石門』
【English Translation】 English version: The strong wind ceases, and the flourishing flowers fall in the bleak autumn. Someone asked: 'Where will the teacher return to in the future?' The teacher said: 'Do you want to know where I am going now? Look at the east, west, north, and south, the willow branches have all become silk.' Someone also asked: 'How can one cultivate to be in accordance with the Dao?' The teacher said: 'Raise the curtain for poetry high, and brew a strong tea after sleep.' The teacher returned to his hometown and passed away in the Bingxu year of the Yongxi reign of the Song Dynasty (966 AD).
Zen Master Zhenji of Baiyun Zhizuo in Jianzhou
He was the son of the Zhu family of Yongzhen, with a countenance resembling a Brahman monk. He was tonsured at Gushan (Drum Mountain). One day, the Zen master of Gushan ascended the hall and summoned the assembly. The assembly all turned their heads to look at him. The Zen master of Gushan opened his robe to show them, and the assembly was bewildered. Only Zen Master Zhizuo understood the meaning, entered the room, and received confirmation. On another occasion of Chan study, the Zen master of Gushan summoned him, saying: 'Come closer.' Zen Master Zhizuo approached. The Zen master of Gushan said: 'What is the meaning of Nanquan (Nanquan Puyuan) calling the abbot?' Zen Master Zhizuo folded his hands, straightened his appearance, and stepped back to stand. The Zen master of Gushan was amazed by this. After Zen Master Zhizuo took charge of a monastery, he ascended the hall to preach: 'Is there anyone who can raise a question from within the Zongcheng (the essence of the sect)? I will answer from within the Zongcheng.' At that time, a monk came out to bow, and Zen Master Zhizuo returned to his abbot's room. Someone asked: 'What is the dragon's roar in a withered tree?' Zen Master Zhizuo said: 'A lotus flower grows in the fire.' Asked: 'What are the eyes in a skull?' Zen Master Zhizuo said: 'A mud ox enters the sea.' Asked: 'What is the master among masters?' Zen Master Zhizuo said: 'Do you still have eyes?' That person said: 'Since that's the case, then I will return to the hall.' Zen Master Zhizuo said: 'A monkey enters a cloth bag.' Asked: 'What is the Yanping Ford?' Zen Master Zhizuo said: 'The water has been flowing for ages.' Asked: 'What is the Yanping Sword?' Zen Master Zhizuo said: 'Quickly retreat.' Asked: 'I don't know if the ford and the sword are the same or different?' Zen Master Zhizuo said: 'What a pity.' Later, Zen Master Zhizuo moved to Fengxian Temple. A monk asked: 'What is the Fengxian realm?' Zen Master Zhizuo said: 'Look as you please.' Asked: 'Who is the person in the realm?' Zen Master Zhizuo said: 'Don't be rude.' Asked: 'What is the Fengxian family style?' Zen Master Zhizuo said: 'Where is it right now?' Asked: 'Since that's the case, then the assembly has something to rely on.' Zen Master Zhizuo said: 'What business is it of yours?' Asked: 'What is a sentence for the sake of others?' Zen Master Zhizuo said: 'It cannot be said if it is not Fengxian Temple.'
Zen Master Liaojue of Zhiyan at Gushan (Drum Mountain)
Ascending the hall to preach: 'The more you say, the more likely you are to make mistakes.' Treasure this. A monk asked: 'Stone Gate'
之句即不問。請師方便示來機。師曰。問取露柱 問國王出世三邊靜。法王出世有何恩。師曰。還會么。曰幸遇明朝。輒伸呈獻。師曰。吐卻著。曰若不禮拜。幾成無孔鐵錘。師曰。何異無孔鐵錘。
福州龍山智嵩妙虛禪師
上堂。幸自分明。須作這個節目。作么到這裡。便成節目。便成增語。便成塵玷。未有如許多事時作么生。僧問。古佛化導。今祖重興。人天輻輳。于禪庭至理。若為于開示。師曰。亦不敢孤負大眾。曰恁么則人天不謬慇勤請。頓使凡心作佛心。師曰。仁者作么生。曰退身禮拜。隨眾上下。師曰。我識得汝也。
泉州鳳凰山強禪師
僧問。燈傳鼓嶠。道化溫陵。不跨石門。請師通訊。師曰。若不是今日攔胸撞出。曰恁么則今日親聞師子吼。他時終作鳳凰兒。師曰。又向這裡涂污人 問白浪滔天境。何人住太虛。師曰。靜夜思堯鼓。回頭聞舜琴。
福州龍山文義禪師
上堂。若舉宗乘。即院寂徑荒。若留委問。更待個甚麼。還有人委悉么。出來驗看。若無人委悉。且莫掠虛好。便下座 問如何是人王。師曰。威風人盡懼。曰如何是法王。師曰。一句令當行。曰二王還分不分。師曰。適來道甚麼。
福州鼓山智岳了宗禪師
本郡人。初參鄂州黃龍。
【現代漢語翻譯】 現代漢語譯本： 之句就不問了。請禪師方便開示來機（指提問的時機）。禪師說：『去問露柱（一種石柱，常用於寺廟）』。問：『國王出世，三邊平靜，法王（指佛）出世，有什麼恩德？』禪師說：『會么？』（指領會嗎？）回答說：『幸好遇到明朝（指開明的時代），願意呈獻我的理解。』禪師說：『吐出來。』回答說：『如果不禮拜，幾乎成了無孔鐵錘。』禪師說：『和無孔鐵錘有什麼區別？』 福州龍山智嵩妙虛禪師 上堂說法。『幸好自己分明，須得做這個節目（指修行）。』作么（做什麼）到這裡，便成了節目，便成了增語（多餘的話），便成了塵玷（污垢）。還沒有這麼多事的時候，又該怎麼做呢？僧人問：『古佛（過去的佛）化導，今祖（現在的祖師）重興，人天（人和天神）輻輳（聚集），在禪庭至理，如何開示？』禪師說：『也不敢辜負大眾。』回答說：『既然這樣，那麼人天沒有錯怪您的慇勤邀請，頓時使凡心變成佛心。』禪師說：『仁者（指僧人）怎麼做？』回答說：『退身禮拜，隨眾上下。』禪師說：『我認識你了。』 泉州鳳凰山強禪師 僧人問：『燈傳鼓嶠（地名），道化溫陵（地名），不跨石門（地名），請禪師通訊（傳遞資訊）。』禪師說：『若不是今日攔胸撞出（指直截了當的提問）。』回答說：『既然這樣，那麼今日親聞師子吼（指聽到禪師的開示），他日終作鳳凰兒（指將來成為傑出的人才）。』禪師說：『又向這裡涂污人（指不要在這裡玷污人）。』問：『白浪滔天境，何人住太虛（指誰能住在空曠的境界中）？』禪師說：『靜夜思堯鼓（指在安靜的夜晚思念堯帝的鼓聲），回頭聞舜琴（指回頭聽到舜帝的琴聲）。』 福州龍山文義禪師 上堂說法。如果舉宗乘（指禪宗的宗旨），就院寂徑荒（指寺院寂靜，道路荒蕪）。如果留下疑問，更待個甚麼（還等待什麼）？還有人委悉（明白）嗎？出來驗看。若無人委悉，且莫掠虛好（不要虛張聲勢）。便下座。問：『如何是人王（指人間的君王）？』禪師說：『威風人盡懼（指威風凜凜，人人都害怕）。』回答說：『如何是法王（指佛）？』禪師說：『一句令當行（指一句話就能讓人明白並行動）。』回答說：『二王（人王和法王）還分不分？』禪師說：『適來道甚麼（剛才說什麼）？』 福州鼓山智岳了宗禪師 本郡人。初參鄂州黃龍（地名）。
【English Translation】 English version: That question is not asked. Please, Master, conveniently show the opportune moment. The Master said, 'Ask the stone pillar.' Asked, 'When the king is born, the three borders are peaceful. When the Dharma King (Buddha) is born, what grace is there?' The Master said, 'Do you understand?' Replied, 'Fortunately, I have encountered a bright dynasty (referring to an enlightened era), and I am willing to present my understanding.' The Master said, 'Spit it out.' Replied, 'If I do not bow, I will almost become an iron hammer without a hole.' The Master said, 'How is it different from an iron hammer without a hole?' Chan Master Zhisong Miaoxu of Longshan Mountain in Fuzhou Ascending the hall. 'Fortunately, I am clear myself, I must make this program (referring to practice).' What to do to get here, then become a program, then become an additional word, then become a dust stain. What to do when there are not so many things? A monk asked, 'The ancient Buddhas (past Buddhas) guide, the present ancestors (present patriarchs) revive, people and gods (humans and deities) gather, in the Zen court, the ultimate truth, how to open and show?' The Master said, 'I dare not fail the public.' Replied, 'In that case, people and gods are not mistaken in their diligent invitation, and suddenly make ordinary minds become Buddha minds.' The Master said, 'What do you do, benevolent one (referring to the monk)?' Replied, 'Retreat and bow, follow the crowd up and down.' The Master said, 'I recognize you.' Chan Master Qiang of Phoenix Mountain in Quanzhou A monk asked, 'The lamp is passed on to Gujiao (place name), the Tao transforms Wenling (place name), without crossing Shimen (place name), please Master communicate (transmit information).' The Master said, 'If it weren't for today's direct question.' Replied, 'In that case, today I personally heard the lion's roar (referring to hearing the Master's opening), and in the future, I will eventually become a phoenix (referring to becoming an outstanding talent).' The Master said, 'Again, smear people here (referring to not defiling people here).' Asked, 'White waves are overwhelming, who lives in the void (referring to who can live in the empty realm)?' The Master said, 'Quiet night thinking of Yao's drum (referring to thinking of Emperor Yao's drum in a quiet night), turning back to hear Shun's zither (referring to turning back to hear Emperor Shun's zither).' Chan Master Wenyi of Longshan Mountain in Fuzhou Ascending the hall. If you mention the sect's teachings (referring to the teachings of Zen), the courtyard will be quiet and the path will be desolate. If you leave a question, what are you waiting for? Is there anyone who knows the details? Come out and see. If no one knows the details, don't pretend to be good. Then he stepped down from his seat. Asked, 'What is the human king (referring to the king of the human world)?' The Master said, 'Everyone is afraid of his power.' Replied, 'What is the Dharma King (referring to the Buddha)?' The Master said, 'One sentence makes it work.' Replied, 'Are the two kings (human king and Dharma King) divided or not?' The Master said, 'What did you say just now?' Chan Master Zhiyue Liaozong of Gushan Mountain in Fuzhou A native of this county. He first visited Huanglong (place name) in Ezhou.
問久向黃龍。及乎到來。祇見赤班蛇。龍曰。汝祇見赤班蛇。且不識黃龍。師曰。如何是黃龍。龍曰。滔滔地。師曰。忽遇金翅鳥來。又作么生。龍曰。性命難存。師曰。恁么則被他吞卻去也。龍曰。謝阇黎供養。師便禮拜 住后。上堂。我若全舉宗乘。汝向甚麼處領會。所以道。古今常露。體用無妨。不勞久立。珍重 問虛空還解作用也無。師拈起拄杖曰。這個師僧好打。
襄州定慧禪師
僧問。如何是佛向上事。師曰。無人不驚。曰學人未委在。師曰。不妨難向 問不借時機用。如何話祖宗。師曰。阇黎還具慚愧么。僧便喝。師休去。
福州鼓山清諤宗曉禪師
僧問。亡僧遷化。向甚麼處去也。師曰。時寒不出手。
金陵凈德院沖煦慧悟禪師
福州和氏子。僧問。如何是大道。師曰。我無小徑。曰如何是小徑。師曰。我不知大道。
金陵報恩院清護崇因妙行禪師
福州長樂陳氏子。六歲禮鼓山披削。於國師言下發明。開堂日。僧問。諸佛出世。天花亂墜。和尚出世。有何祥瑞。師曰。昨日新雷發。今朝細雨飛 問如何是諸佛元旨。師曰。草鞋木履 師于宋太祖開寶庚午示寂。茶毗收舍利三百餘粒。並靈骨。歸於建州雞足山臥云院建塔。壽五十五。臘四十。
【現代漢語翻譯】 問：學僧嚮往黃龍（禪師名）已久，及至真正到來，卻只見一條赤色斑紋的蛇。黃龍（禪師）說：『你只見赤色斑紋的蛇，卻不認識黃龍（禪師的法）。』學僧問：『如何是黃龍（禪師的法）？』黃龍（禪師）說：『滔滔不絕地。』學僧問：『忽然遇到金翅鳥來，又該怎麼辦？』黃龍（禪師）說：『性命難保。』學僧說：『這樣豈不是要被它吞吃掉？』黃龍（禪師）說：『感謝阇黎（梵語，意為出家人）的供養。』學僧便行禮拜。
住持一方后，禪師上堂說法：『我如果完全舉出宗門心法，你們又從什麼地方領會？所以說，古今常露，體用無礙。』不再多站立，各位珍重。
問：虛空還懂得作用嗎？禪師拿起拄杖說：『這個師僧（和尚）該打。』
襄州定慧禪師
僧人問：『如何是佛向上之事？』禪師說：『無人不驚。』僧人說：『學人還不明白。』禪師說：『不妨難以理解。』
問：不借用時機，如何談論祖師禪？禪師說：『阇黎（梵語，意為出家人）還感到慚愧嗎？』僧人便大喝一聲。禪師說：『罷了，退下吧。』
福州鼓山清諤宗曉禪師
僧人問：『亡故的僧人遷化后，往什麼地方去了？』禪師說：『天冷不伸手。』
金陵凈德院沖煦慧悟禪師
福州和氏子，僧人問：『如何是大道？』禪師說：『我沒有小路。』問：『如何是小路？』禪師說：『我不知道大道。』
金陵報恩院清護崇因妙行禪師
福州長樂陳氏子，六歲在鼓山剃度出家。在國師的教誨下開悟。開堂說法之日，僧人問：『諸佛出世，天花亂墜，和尚出世，有什麼祥瑞？』禪師說：『昨日新雷響，今朝細雨飛。』
問：『如何是諸佛的根本宗旨？』禪師說：『草鞋木屐。』
禪師于宋太祖開寶庚午年（970年）示寂。荼毗（佛教術語，意為火葬）后，收取捨利三百餘粒，以及靈骨，歸葬于建州雞足山臥云院，並建塔供奉。享年五十五歲，僧臘四十年。
【English Translation】 Asked: 'I have long admired Huanglong (Zen master's name). But upon arriving, I only see a red-striped snake.' Huanglong (Zen master) said: 'You only see the red-striped snake, but you do not recognize Huanglong (Zen master's Dharma).' The monk asked: 'What is Huanglong (Zen master's Dharma)?' Huanglong (Zen master) said: 'Flowing incessantly.' The monk asked: 'If suddenly a Garuda (mythical bird) comes, what should be done?' Huanglong (Zen master) said: 'Life is hard to preserve.' The monk said: 'In that case, wouldn't it be swallowed?' Huanglong (Zen master) said: 'Thank you for the alms, Upasaka (Sanskrit term for a Buddhist practitioner).' The monk then bowed.
After residing in a monastery, the Zen master ascended the Dharma hall and said: 'If I were to fully expound the essence of our school, where would you grasp it? Therefore, it is said, it is always revealed, and its substance and function are unobstructed.' I will not stand for long. Treasure this moment.
Asked: 'Does emptiness also understand function?' The Zen master picked up his staff and said: 'This monk deserves a beating.'
Zen Master Dinghui of Xiangzhou
A monk asked: 'What is the matter beyond Buddhahood?' The master said: 'No one is not surprised.' The monk said: 'This student does not yet understand.' The master said: 'It doesn't matter if it's difficult to understand.'
Asked: 'Without borrowing opportune moments, how does one speak of the ancestral teachers?' The master said: 'Upasaka (Sanskrit term for a Buddhist practitioner), do you still have shame?' The monk then shouted. The master said: 'Enough, leave.'
Zen Master Qing'e Zongxiao of Gushan, Fuzhou
A monk asked: 'Where does a deceased monk go after passing away?' The master said: 'It's too cold to reach out.'
Zen Master Chongxu Huiwu of Jingde Monastery, Jinling
A man from the He family of Fuzhou, a monk asked: 'What is the Great Way?' The master said: 'I have no small paths.' Asked: 'What is a small path?' The master said: 'I do not know the Great Way.'
Zen Master Qinghu Chongyin Miaohang of Bao'en Monastery, Jinling
A man from the Chen family of Changle, Fuzhou, tonsured at Gushan at the age of six. He awakened under the guidance of the National Teacher. On the day of his opening Dharma hall, a monk asked: 'When Buddhas appear in the world, heavenly flowers fall in disarray. When the abbot appears in the world, what auspicious signs are there?' The master said: 'Yesterday, a new thunder rumbled; this morning, a fine rain falls.'
Asked: 'What is the fundamental essence of all Buddhas?' The master said: 'Straw sandals and wooden clogs.'
The master passed away in the Gengwu year of the Kaibao reign of Emperor Taizu of the Song Dynasty (970 AD). After cremation, more than three hundred relics and spiritual bones were collected and returned to Woyun Monastery on Jizu Mountain in Jianzhou, where a pagoda was built for their enshrinement. He lived to the age of fifty-five, with forty years as a monk.
龍華照禪師法嗣
臺州瑞巖師進禪師
僧問。如何是瑞巖境。師曰。重重疊嶂南來遠。北向皇都咫尺間。曰如何是境中人。師曰。萬里白雲朝瑞岳。微微細雨灑簾前。曰未審如何親近此人。師曰。將謂阇黎親入室。元來猶隔萬重關。
臺州六通院志球禪師
僧問。全身佩劍時如何。師曰落。曰當者如何。師曰。熏天炙地 問如何是六通境。師曰。滿目江山一任看。曰如何是境中人。師曰。古今自去來。曰離此二途。還有向上事也無。師曰有。曰。如何是向上事。師曰。雲水千途與萬途 問擁毳元徒。請師指示。師曰。紅爐不墜雁門關。曰如何是紅爐不墜雁門關。師曰。青霄豈吝眾人攀。曰還有不知者也無。師曰有。曰如何是不知者。師曰。金榜上無名 問如何是和尚家風。師曰。萬家明月朗 問如何是第二月。師曰。山河大地。
杭州雲龍院歸禪師
僧問。久戰沙場。為甚麼功名不就。師曰。過在這邊。曰還有升進處也無。師曰。冰消瓦解。
杭州功臣院道閑禪師
僧問。如何是功臣家風。師曰。俗人東畔立。僧眾在西邊 問如何是學人自己。師曰。如汝與我。曰恁么則無二去也。師曰。十萬八千。
福州報國院照禪師
上堂。我若全機。汝向甚
【現代漢語翻譯】 現代漢語譯本
龍華照禪師的法嗣
臺州瑞巖師進禪師
有僧人問道：『什麼是瑞巖的境界？』 師進禪師回答說：『重重疊疊的山峰從南方遙遠的地方延伸而來，朝向北方的京城卻只有咫尺之遙。』 僧人問：『什麼是境界中的人？』 師進禪師回答說：『萬里的白雲朝著瑞岳飄去，微微細雨灑落在簾子前面。』 僧人問：『不知道該如何親近這個人？』 師進禪師回答說：『還以為你這位阇黎（梵語：弟子）已經親自進入了內室，原來還隔著萬重關卡。』
臺州六通院志球禪師
有僧人問道：『全身佩戴寶劍時如何？』 志球禪師回答說：『落。』 僧人問：『抵擋的人又如何？』 志球禪師回答說：『熏天炙地。』 又問：『什麼是六通的境界？』 志球禪師回答說：『滿眼的江山任你觀看。』 僧人問：『什麼是境界中的人？』 志球禪師回答說：『古往今來，自由自在地來來往往。』 僧人問：『離開這兩條路，還有向上提升的事情嗎？』 志球禪師回答說：『有。』 僧人問：『什麼是向上提升的事情？』 志球禪師回答說：『雲水之間，有千萬條道路。』 又問：『身穿毛衣的學徒，請禪師指示。』 志球禪師回答說：『紅爐之火不會墜落雁門關。』 僧人問：『什麼是紅爐不墜雁門關？』 志球禪師回答說：『青天難道吝嗇不讓人攀登嗎？』 僧人問：『還有不知道的人嗎？』 志球禪師回答說：『有。』 僧人問：『什麼是不知者？』 志球禪師回答說：『金榜上沒有名字。』 又問：『什麼是和尚的家風？』 志球禪師回答說：『萬戶人家都沐浴在明亮的月光下。』 僧人問：『什麼是第二個月亮？』 志球禪師回答說：『山河大地。』
杭州雲龍院歸禪師
有僧人問道：『久經沙場，為什麼功名沒有成就？』 歸禪師回答說：『過錯就在這邊。』 僧人問：『還有升進的地方嗎？』 歸禪師回答說：『冰消瓦解。』
杭州功臣院道閑禪師
有僧人問道：『什麼是功臣的家風？』 道閑禪師回答說：『俗人站在東邊，僧眾站在西邊。』 僧人問：『什麼是學人自己？』 道閑禪師回答說：『像你和我一樣。』 僧人問：『這樣說來就沒有差別了嗎？』 道閑禪師回答說：『十萬八千里。』
福州報國院照禪師
照禪師上堂說法：『如果我全部用機鋒，你們又將如何應對？』
【English Translation】 English version
A Dharma Heir of Chan Master Zhaozhao of Longhua
Chan Master Shijin of Ruiyan Temple in Taizhou
A monk asked, 'What is the realm of Ruiyan?' The Master said, 'Layer upon layer of peaks extend far from the south, yet the imperial capital to the north is but a short distance away.' The monk asked, 'What is the person within the realm?' The Master said, 'Ten thousand miles of white clouds drift towards Mount Rui, while a fine drizzle sprinkles before the curtains.' The monk asked, 'I don't know how to get close to this person?' The Master said, 'I thought you, this acharya (Sanskrit: disciple), had personally entered the inner chamber, but it turns out you are still separated by ten thousand layers of barriers.'
Chan Master Zhiqi of Liutong Monastery in Taizhou
A monk asked, 'What is it like when one is fully armed with a sword?' Zhiqi Chan Master said, 'Fall.' The monk asked, 'What about the one who resists?' Zhiqi Chan Master said, 'Scorching heaven and earth.' Asked, 'What is the realm of Liutong?' The Master said, 'The full view of rivers and mountains is yours to behold.' The monk asked, 'What is the person within the realm?' The Master said, 'Coming and going freely since ancient times.' The monk asked, 'Apart from these two paths, is there anything further to advance?' The Master said, 'Yes.' The monk asked, 'What is the matter of advancing further?' The Master said, 'Thousands upon thousands of paths in the clouds and waters.' Asked, 'A disciple in a woolen robe, please instruct me, Master.' The Master said, 'The red furnace does not fall from Yanmen Pass.' The monk asked, 'What is the red furnace that does not fall from Yanmen Pass?' The Master said, 'How could the azure sky begrudge people climbing?' The monk asked, 'Are there still those who do not know?' The Master said, 'Yes.' The monk asked, 'Who are those who do not know?' The Master said, 'Those without names on the golden list.' Asked, 'What is the family style of the Abbot?' The Master said, 'Ten thousand homes are illuminated by the bright moon.' The monk asked, 'What is the second moon?' The Master said, 'Rivers, mountains, and the great earth.'
Chan Master Gui of Yunlong Monastery in Hangzhou
A monk asked, 'Having fought on the battlefield for so long, why has merit and fame not been achieved?' Gui Chan Master said, 'The fault lies on this side.' The monk asked, 'Is there still a place for advancement?' Gui Chan Master said, 'Ice melts and tiles disintegrate.'
Chan Master Daoxian of Gongchen Monastery in Hangzhou
A monk asked, 'What is the family style of a meritorious minister?' Daoxian Chan Master said, 'Laypeople stand on the east side, monks stand on the west side.' The monk asked, 'What is the student's own self?' Daoxian Chan Master said, 'Like you and me.' The monk asked, 'In that case, there is no difference?' Daoxian Chan Master said, 'One hundred and eight thousand li (Chinese unit of distance, approximately 500 meters).'
Chan Master Zhao of Baoguo Monastery in Fuzhou
Chan Master Zhao ascended the Dharma hall and said, 'If I use all my skillful means, how will you respond?'
么處摸索。蓋為根器不等。便成不具。慚愧還委得么。如今與諸仁者。作個入底門路。乃敲繩床兩下曰。還見么。還聞么。若見便見。若聞便聞。莫向意識里卜度。卻成妄想顛倒。無有出期。珍重 佛塔被雷霹。有問。佛塔廟為甚麼卻被雷霹。師曰。通天作用。曰既是通天作用。為甚麼卻霹佛。師曰。作用何處見有佛。曰爭奈狼籍何。師曰。見甚麼。
臺州白雲乃禪師
僧問。荊山有玉非為寶。囊里真金賜一言。師曰。我家本貧。曰慈悲何在。師曰。空慚道者名。
翠巖參禪師法嗣
杭州龍冊寺子興明悟禪師
僧問。正位中還有人成佛否。師曰。誰是眾生。曰若恁么則總成佛去也。師曰。還我正位來。曰如何是正位。師曰。汝是眾生 問如何是無價珍。師曰。下和空抱璞。曰忽遇楚王。還進也無。師曰。凡聖相繼續 問古人拈布毛意作么生。師曰。阇黎舉不全。曰如何舉得全。師乃拈起袈裟。
溫州雲山佛㠗院知默禪師
僧問。如何是佛㠗家風。師曰。送客不離三步內。邀賓祇在草堂前 上堂。山僧如今看見諸上座。恁么行腳。吃辛吃苦。盤山涉澗。終不為觀看。州縣參盡。名山勝蹟。莫非為此一大事。如今且要諸人。于本分參問中。通個訊息來。雲山敢與證明。非但云
【現代漢語翻譯】 現代漢語譯本： 到哪裡去摸索呢？這是因為每個人的根器不同，就會變得不完整。慚愧還能託付嗎？現在我為各位仁者，開個入門的門路。於是敲繩床兩下說：『看見了嗎？聽見了嗎？如果看見就看見了，如果聽見就聽見了。不要在意識里猜測，卻成了妄想顛倒，沒有出頭之日。珍重！』
佛塔被雷劈了。有人問：『佛塔廟為什麼會被雷劈？』 禪師說：『通天的作用。』 問：『既然是通天的作用，為什麼卻劈佛？』 禪師說：『作用在哪裡能見到佛？』 問：『那狼藉的樣子怎麼辦？』 禪師說：『你看見了什麼？』
臺州白雲乃禪師
僧人問：『荊山有玉並非寶，囊里真金賜一言。』 禪師說：『我家本來貧窮。』 問：『慈悲在哪裡？』 禪師說：『白白慚愧道者的名號。』
翠巖參禪師法嗣
杭州龍冊寺子興明悟禪師
僧人問：『正位中還有人成佛嗎？』 禪師說：『誰是眾生？』 問：『如果這樣說，那就都成佛了。』 禪師說：『還我正位來。』 問：『如何是正位？』 禪師說：『你就是眾生。』 問：『如何是無價珍？』 禪師說：『下和（地名）空懷抱璞玉。』 問：『如果遇到楚王（春秋戰國時期諸侯國的君主），還進獻嗎？』 禪師說：『凡聖相繼續。』 問：『古人拈布毛是什麼意思？』 禪師說：『阇黎（梵語，意為弟子）你舉得不全。』 問：『如何舉得全？』 禪師於是拿起袈裟。
溫州雲山佛㠗院知默禪師
僧人問：『如何是佛㠗家風？』 禪師說：『送客不離三步內，邀賓只在草堂前。』 上堂：『山僧如今看見各位上座，這樣行腳，吃辛吃苦，跋山涉水，終究不是爲了觀看州縣，參拜名山勝蹟，莫非是爲了這一大事。如今且要各位，在本分參問中，通個訊息來。雲山敢與證明，非但云』
【English Translation】 English version: Where to grope? This is because everyone's faculties are different, and it becomes incomplete. Can shame still be entrusted? Now, I will open a gateway for all of you. Then he knocked on the rope bed twice and said, 'Do you see it? Do you hear it? If you see it, then see it; if you hear it, then hear it. Do not speculate in consciousness, but it becomes delusional and inverted, with no hope of escape. Treasure this!'
A pagoda was struck by lightning. Someone asked, 'Why was the pagoda struck by lightning?' The Zen master said, 'The function of heaven.' Asked, 'Since it is the function of heaven, why strike the Buddha?' The Zen master said, 'Where can the Buddha be seen in function?' Asked, 'What about the messy state?' The Zen master said, 'What did you see?'
Zen Master Baiyun Nai of Taizhou
A monk asked, 'The jade of Jing Mountain is not a treasure, grant a word of true gold from your bag.' The Zen master said, 'My family is originally poor.' Asked, 'Where is compassion?' The Zen master said, 'I am ashamed of the name of a Daoist.'
Dharma Heir of Zen Master Cuiyan Can
Zen Master Zixing Mingwu of Longce Temple in Hangzhou
A monk asked, 'Is there anyone who becomes a Buddha in the proper position?' The Zen master said, 'Who are sentient beings?' Asked, 'If that's the case, then everyone will become a Buddha.' The Zen master said, 'Return the proper position to me.' Asked, 'What is the proper position?' The Zen master said, 'You are a sentient being.' Asked, 'What is a priceless treasure?' The Zen master said, 'Xiahe (place name) embraces uncarved jade in vain.' Asked, 'If you encounter the King of Chu (ruler of the Chu state during the Spring and Autumn and Warring States periods), would you still present it?' The Zen master said, 'The ordinary and the holy continue each other.' Asked, 'What did the ancients mean by picking up cloth fibers?' The Zen master said, 'Shāmaṇera (Sanskrit, meaning disciple), you haven't fully raised it.' Asked, 'How can it be fully raised?' The Zen master then picked up the kāṣāya (袈裟, a Buddhist monastic robe).
Zen Master Zhimuo of Yunshan Fochi Monastery in Wenzhou
A monk asked, 'What is the family style of Fochi?' The Zen master said, 'Seeing guests off within three steps, inviting guests only in front of the thatched cottage.' Ascending the hall: 'This mountain monk now sees all of you, traveling like this, enduring hardship, traversing mountains and rivers, ultimately not to view the prefectures and counties, and pay homage to famous mountains and scenic spots, but for this one great matter. Now, I want all of you to communicate a message in your own questioning. Yunshan dares to prove it, not only Yun'
山證明。乃至禪林佛剎。亦與證明。還有么。若無。不如散去。便下座。
鏡清怤禪師法嗣
越州清化師訥禪師
僧問。十二時中。如何得不疑惑去。師曰好。曰恁么則得遇于師去也。師曰。珍重 僧來禮拜。師曰。子亦善問。吾亦善答。曰恁么則大眾久立。師曰。抑逼大眾作甚麼 問去卻賞罰。如何是吹毛劍。師曰。錢塘江里好渡船 問如何是西來意。師曰。可煞新鮮。
衢州南禪遇緣禪師
因有俗士。謂之鐵腳。忽騎馬至。僧問。師既是鐵腳。為甚麼卻騎馬。師曰。腰蒂不因遮腹痛。幞頭豈是御天寒 官人問師。和尚恁么後生。為甚麼卻為尊宿。師曰。千歲祇言朱頂鶴。朝生便是鳳凰兒 上堂。此個事得恁么難道。時有僧出曰。請師道。師曰。睦州溪苔錦軍石耳 問眾手淘金。誰是得者。師曰。溪畔披砂徒自困。家中有寶速須還。曰恁么即始終不從人得去也。師曰。饒君便有擎山力。未免肩頭有擔胝。
福州資福院智遠禪師
福州連江人。參鏡清。問如何是諸佛出身處。清曰。大家要知。師曰。如斯則眾眼難瞞去也。清曰。理能伏豹。師因此發悟 住後上堂。僧問。師唱誰家曲。宗風嗣阿誰。師曰。雪嶺峰前月。鏡湖波里明。問諸佛出世。天雨四華。地搖六動。和尚
【現代漢語翻譯】 山來證明，乃至禪林佛剎（寺廟）。也來證明，還有別的嗎？如果沒有，不如就此散去。』說完便走下座位。
鏡清怤禪師的法嗣
越州清化師訥禪師
有僧人問道：『十二時辰（一天）中，如何才能不疑惑？』師訥禪師說：『好！』僧人說：『這樣就能遇到您了。』師訥禪師說：『珍重（保重）！』僧人前來禮拜。師訥禪師說：『你問得好，我答得也好。』僧人說：『這樣大眾站立很久了。』師訥禪師說：『逼迫大眾做什麼？』有人問道：『去掉賞罰，什麼是吹毛劍？』師訥禪師說：『錢塘江里有好的渡船。』有人問道：『什麼是西來意（禪宗的宗旨）？』師訥禪師說：『非常新鮮。』
衢州南禪遇緣禪師
有俗人，人稱鐵腳，忽然騎馬來到。僧人問道：『您既然是鐵腳，為什麼還要騎馬？』遇緣禪師說：『腰帶不是因為肚子疼才系的，帽子也不是爲了抵禦天寒才戴的。』有官員問遇緣禪師：『和尚您這麼年輕，為什麼卻成為尊宿（德高望重的僧人）？』遇緣禪師說：『千年以來人們只說朱頂鶴，早上生的就是鳳凰兒。』遇緣禪師上堂說法：『這件事難道就這麼難懂嗎？』當時有僧人出來說：『請您說。』遇緣禪師說：『睦州溪的苔蘚，錦軍的石耳。』有人問道：『眾人淘金，誰是得到金子的人？』遇緣禪師說：『在溪邊披沙徒勞無功，家中有寶應該趕快回去。』僧人說：『這樣說來，始終都不能從別人那裡得到金子了？』遇緣禪師說：『即使你有移山的力量，也免不了肩膀上有擔子的磨痕。』
福州資福院智遠禪師
福州連江人，參拜鏡清禪師，問道：『什麼是諸佛出身處？』鏡清禪師說：『大家都想知道。』智遠禪師說：『這樣就難以瞞過眾人的眼睛了。』鏡清禪師說：『理能降伏猛獸。』智遠禪師因此開悟。住持資福院後上堂說法。有僧人問道：『您唱的是誰家的曲子？宗風繼承的是誰？』智遠禪師說：『雪嶺峰前的月亮，鏡湖波里的明月。』有人問道：『諸佛出世時，天降四華，地動六搖，和尚您出世時又有什麼祥瑞？』
【English Translation】 Mountains bear witness. Even Chan (Zen) monasteries and Buddhist temples also bear witness. Is there anything else? If not, it's better to disperse. Then he stepped down from the seat.
Successor of Chan Master Jingqing Fu
Chan Master Shi Ne of Qinghua Temple, Yuezhou
A monk asked, 'How can one be without doubt in the twelve periods of the day (all the time)?' The Master said, 'Good!' The monk said, 'Then I am fortunate to meet you, Master.' The Master said, 'Take care!' The monk came to bow. The Master said, 'You ask well, and I answer well.' The monk said, 'Then the assembly has been standing for a long time.' The Master said, 'Why oppress the assembly?' Someone asked, 'Removing rewards and punishments, what is the hair-splitting sword?' The Master said, 'Good ferries in the Qiantang River.' Someone asked, 'What is the meaning of the Westward Transmission (the essence of Zen)?' The Master said, 'Extremely fresh.'
Chan Master Yuyuan of Nanchansi Temple, Quzhou
A layman, known as Iron Feet, suddenly arrived on horseback. A monk asked, 'Since you are Iron Feet, why do you ride a horse?' The Master said, 'The belt is not tied because of a stomachache, and the turban is not worn to ward off the cold.' An official asked the Master, 'Venerable, you are so young, why are you a respected elder (a monk of high virtue)?' The Master said, 'For a thousand years, people only talk about the red-crowned crane; a chick born in the morning is already a phoenix.' The Master ascended the hall and said, 'Is this matter so difficult to understand?' At that time, a monk came out and said, 'Please explain, Master.' The Master said, 'The moss of Muzhou Creek, the rock ears of Jinjun.' Someone asked, 'Many people are panning for gold; who is the one who gets it?' The Master said, 'Toiling in the sand by the creek is in vain; if you have treasure at home, you should quickly return.' The monk said, 'So, in the end, one cannot obtain it from others?' The Master said, 'Even if you have the strength to lift mountains, you cannot avoid the calluses on your shoulders from carrying burdens.'
Chan Master Zhiyuan of Zifu Temple, Fuzhou
A native of Lianjiang, Fuzhou, he visited Chan Master Jingqing and asked, 'What is the birthplace of all Buddhas?' Jingqing said, 'Everyone wants to know.' Zhiyuan said, 'Then it is difficult to deceive the eyes of the assembly.' Jingqing said, 'Reason can subdue fierce beasts.' Zhiyuan was enlightened because of this. After residing at Zifu Temple, he ascended the hall to preach. A monk asked, 'Whose tune are you singing? Whose lineage of Zen are you inheriting?' Zhiyuan said, 'The moon before Snow Mountain Peak, the bright moon in the waves of Mirror Lake.' Someone asked, 'When the Buddhas appear in the world, the sky rains four flowers, and the earth shakes in six ways. What auspicious signs are there when you, Venerable, appear in the world?'
今日有何祥瑞。師曰。一物不生全體露。目前光彩阿誰知。問如何是直示二句。師曰。是甚麼。乃曰。還會么。會去即今便了。不會塵沙算劫。祇據諸賢分上。古佛心源。明露現前。匝天遍地。森羅萬象。自己家風。佛與眾生。本無差別。涅槃生死。幻化所為。性地真常。不勞修證。珍重 示眾。要知此事。當陽顯露。並無寸草蓋覆。便承當取最省心力 師于宋太宗太平興國丁丑九月十六日。聲鐘辭眾。二十七辰刻。坐化。壽八十三。臘六十三。
衢州烏巨山儀晏開明禪師
吳興許氏子。于唐乾符初。將誕之夕。異香滿室。紅光如晝。光啟中。隨父鎮信安強為聚。師不願。遂遊歷諸方。機契鏡清。歸省父母。乃于郭南創別舍。以遂師志。舍旁陳司徒廟。有凜禪師像。師往瞻禮。失師所之。后郡守展祀。祠下見師入定於廟后叢竹間。蟻蠹其衣。敗葉沒䏶。或者云。是許鎮將之子也。自此三昧或出或入。子湖訥。未知師所造淺深。問曰。子所住定。蓋小乘定耳。時方啜茶。師呈起橐曰。是大是小。訥駭然。尋謁栝蒼唐山嚴。嚴問。汝何姓。曰姓許。嚴曰。誰許汝。曰不別。嚴默識之。遂與剃染。嘗令摘桃。浹旬不歸。往尋。見師攀桃椅石。泊然在定。嚴鳴指出之。開運中。游江郎巖睹石龕。謂弟子慧興曰。予
【現代漢語翻譯】 現代漢語譯本 問：今日有何祥瑞？ 師（禪師）說：一物不生，全體顯露。目前的光彩，有誰能知？ 問：如何是直示二句？ 師（禪師）說：是什麼？ （提問者）說：還會么？ （禪師回答：）會去即今便了，不會塵沙算劫。只據諸賢分上，古佛心源，明露現前，匝天遍地，森羅萬象，自己家風，佛與眾生，本無差別。涅槃生死，幻化所為。性地真常，不勞修證。珍重。 （禪師）向大眾開示：要知道這件事，當陽顯露，並無寸草蓋覆，便承當取最省心力。 師（儀晏開明禪師）于宋太宗太平興國丁丑年（公元977年）九月十六日，敲鐘告別大眾，二十七辰刻，坐化。享年八十三歲，僧臘六十三年。
衢州烏巨山儀晏開明禪師
吳興許氏之子。在唐乾符初年（公元874年），將要出生的時候，奇異的香味充滿房間，紅光如同白晝。光啟年間（公元885-888年），跟隨父親鎮守信安，被強迫娶妻。禪師不願，於是遊歷各方，機緣與鏡清禪師相合。回家探望父母，於是在郭南建立別舍，以實現自己的志向。舍旁有陳司徒廟，有凜禪師的畫像。禪師前往瞻仰，凜禪師不知去向。後來郡守祭祀，在祠下看見禪師在廟后叢竹間入定。螞蟻蛀蝕他的衣服，敗葉淹沒腳踝。有人說，這是許鎮將的兒子。自此三昧或出或入。子湖訥禪師，未知禪師所造詣的深淺，問道：您所住的定，大概是小乘定吧？當時禪師正在喝茶，禪師拿起茶具說：是大是小？訥禪師驚駭。不久拜訪栝蒼唐山嚴禪師，嚴禪師問：你姓什麼？回答說姓許。嚴禪師說：誰允許你姓許？回答說：不別。嚴禪師默默地記住了他。於是為他剃度染衣。曾經讓他去摘桃，過了十幾天不回來。前往尋找，看見禪師攀著桃樹倚著石頭，安然入定。嚴禪師鳴指點醒他。開運年間（公元944-946年），遊歷江郎巖，看到石龕，對弟子慧興說：我
【English Translation】 English version Question: What auspicious signs are there today? The Master (Zen Master) said: 'One thing does not arise, the whole body is revealed. Who knows the brilliance before your eyes?' Question: What are the two sentences that directly point to the truth? The Master (Zen Master) said: 'What is it?' (The questioner) said: 'Do you understand?' (The Zen Master replied:) 'If you understand, it is finished right now; if you don't understand, it will take countless kalpas. Just based on the virtues of all of you, the mind-source of the ancient Buddhas is clearly revealed before you, encompassing the sky and covering the earth, all phenomena in the universe, your own family style, Buddhas and sentient beings, are essentially no different. Nirvana and Samsara are all illusions. The true nature of the mind-ground is constant and does not require cultivation and realization. Treasure this.' (The Zen Master) instructed the assembly: 'To know this matter, it is clearly revealed in the present moment, without a single blade of grass covering it. Just take it up and accept it, and you will save the most effort.' The Master (Zen Master Yi-Yan Kaiming) on the sixteenth day of the ninth month of the Dingchou year (977 AD) of the Taiping Xingguo era of Emperor Taizong of the Song Dynasty, rang the bell to bid farewell to the assembly, and at the twenty-seventh Chen moment, he passed away in meditation. He lived to be eighty-three years old, with sixty-three years as a monk.
Zen Master Yi-Yan Kaiming of Wuju Mountain in Quzhou
He was the son of the Xu family of Wuxing. In the early years of the Qianfu era of the Tang Dynasty (874 AD), when he was about to be born, a strange fragrance filled the room, and the red light was like daylight. During the Guangqi era (885-888 AD), he followed his father to garrison Xin'an and was forced to marry. The Zen Master was unwilling, so he traveled to various places, and his opportunity matched with Zen Master Jingqing. He returned home to visit his parents, and then built a separate house south of the city to fulfill his aspirations. Next to the house was the Chen Situ Temple, which had a portrait of Zen Master Lin. The Zen Master went to pay homage, and Zen Master Lin disappeared. Later, the prefect held a sacrifice and saw the Zen Master in samadhi among the bamboo groves behind the temple. Ants were eating away at his clothes, and fallen leaves covered his ankles. Someone said that he was the son of General Xu. From then on, he would enter and exit samadhi. Zen Master Zihu Ne did not know the depth of the Zen Master's attainments and asked: 'The samadhi you dwell in is probably a Hinayana samadhi?' At that time, the Zen Master was drinking tea, and the Zen Master picked up the tea set and said: 'Is it big or small?' Zen Master Ne was shocked. Soon he visited Zen Master Tangshan Yan of Kuocang, and Zen Master Yan asked: 'What is your surname?' He replied that his surname was Xu. Zen Master Yan said: 'Who allowed you to have the surname Xu?' He replied: 'No difference.' Zen Master Yan silently remembered him. So he shaved his head and dyed his clothes. He once asked him to pick peaches, and he did not return for more than ten days. He went to look for him and saw the Zen Master climbing the peach tree and leaning against the stone, peacefully in samadhi. Zen Master Yan snapped his fingers to awaken him. During the Kaiyun era (944-946 AD), he traveled to Jianglang Rock and saw a stone niche, and said to his disciple Huixing: 'I'
入定此中。汝當壘石塞門。勿以吾爲念。興如所戒。明年。興意師長往。啟龕視師。素髮被肩。胸臆尚暖。徐自定起。了無異容。復回烏巨。侍郎慎公。鎮信安。馥師之道。命義學僧守榮。詰其定相。師不與之辯。榮意輕之。時信安人。競圖師像而尊事。皆獲舍利。榮因愧服。禮像謝𠎝。亦獲舍利。嘆曰。此後不敢以淺解測度矣。錢忠懿王。感師見夢。遣使影象至。適王患目疾。展像作禮。如夢所見。隨雨舍利。目疾頓瘳。因錫號開明。及述偈贊。寶器供具千計。端拱初。太宗皇帝。聞師定力。詔本州加禮。津發赴闕。師力辭。僧再至諭旨。特令肩輿。入對便殿。命坐賜茗。咨問禪定。奏對簡盡。深契上旨。丐歸。復詔入對。得請還山。送車塞途。師于宋太宗淳化庚寅示寂。壽一百十五。阇維白光屬天。舍利五色。邦人以骨塑像。至今州郡雨旸。禱之如向。
報恩岳禪師法嗣
潭州妙濟院師浩傳心禪師
僧問。擬即第二頭。不擬即第三頭。如何是第一頭。師曰。收 問古人斷臂。當爲何事。師曰。我寧可斷臂 問如何是學人眼。師曰。須知我好心 問如何是香山劍。師曰異。曰還露也無。師曰。不忍見 問如何是松門第一句。師曰。切不得錯舉 問如何是妙濟家風。師曰。左右人太多 問如何是佛
法大意。師曰。兩口一無舌 問如何是香山一路。師曰。滔滔地。曰到者如何。師曰。息汝平生 問如何是世尊密語。師曰。阿難亦不知。曰為甚麼不知。師曰。莫非仙陀 問如何是香山寶。師曰。碧眼胡人不敢定。曰露者如何。師曰。龍王捧不起 僧舉聖僧塑像被虎咬。問師。既是聖僧。為甚麼被大蟲咬。師曰。疑殺天下人 問如何是無慚愧底人。師曰。阇黎合吃棒。
安國韜禪師法嗣
福州白鹿師貴禪師
開堂日。僧問。西峽一派。不異馬頭。白鹿千峰。何似雞足。師曰。大眾驗看 問如何是白鹿家風。師曰。向汝道甚麼。曰恁么則便知時去也。師曰。知時底人。合到甚麼田地。曰不可更口喃喃也。師曰。放過即不可。便打 問牛頭未見四祖時。百鳥銜花供養。見后為甚麼不來。師曰。曙色未分人盡望。及乎天曉也如常。
福州羅山義聰禪師
上堂。僧問。如何是出窟師子。師曰。甚麼處不震裂。曰作何音響。師曰。聾者不聞 問手指天地。唯我獨尊。為甚麼卻被傍觀者責。師曰。謂言鬍鬚赤。曰祇如傍觀者。有甚麼長處。師曰。路見不平。所以按劍。師乃曰。若有分付處。羅山即不具眼。若無分付處。即勞而無功。所以維摩昔日對文殊。且問如今會也無。久立珍重。
福
州安國院從貴禪師
僧問。禪宮大敞。法侶云臻。向上一路。請師抉擇。師曰。素非時流 上堂。禪之與道。拈向一邊著。佛之與祖。是甚麼破草鞋。恁么告報。莫屈著諸人么。若道屈著。即且行腳。若道不屈著。也須合取口始得。珍重 上堂。直是不遇梁朝。安國也謾人不過。珍重 僧問。請師舉唱宗乘。師曰。今日打禾。明日搬柴 問牛頭未見四祖時如何。師曰。香爐對繩床。曰見后如何。師曰。門扇對露柱 問如何是和尚家風。師曰。若問家風。即答家風。曰學人不問家風時作么生。師曰。胡來漢去 問諸餘即不問。省要處乞師一言。師曰。還得省要也未。復曰。純陀獻供。珍重。
福州怡山長慶藏用禪師
上堂。眾集。以扇子拋向地上曰。愚人謂金是土。智者作么生。後生可畏。不可總守愚去也。還有人道得么。出來道看。時有僧出禮拜。退後而立。師曰。別更作么生。曰請和尚明鑑。師曰。千年桃核 問如何是伽藍。師曰。長溪莆田。曰如何是伽藍中人。師曰。新羅白水 問如何是靈泉正主。師曰。南山北山 問如何是和尚家風。師曰。齋前廚蒸南國飯。午後爐煎北苑茶 問法身還受苦也無。師曰。地獄豈是天堂。曰恁么則受苦去也。師曰。有甚麼罪過。
福州永隆院彥端禪師
【現代漢語翻譯】 現代漢語譯本： 州安國院從貴禪師
有僧人問道：『禪宮大開，修法之人如雲聚集，請老師指明向上之路。』從貴禪師說：『我向來就不是追逐時髦的人。』
上堂說法時，禪師說：『禪與道，把它們放到一邊去。佛與祖，又是什麼破爛草鞋？這樣告訴你們，難道是委屈了各位嗎？如果說委屈了，那就去行腳參訪。如果說不委屈，也必須閉上嘴才行。珍重！』
上堂說法時，禪師說：『如果不是沒趕上樑朝（502年-557年），安國我也不會這樣隨便敷衍人。珍重！』
有僧人問道：『請老師開示宗門要旨。』禪師說：『今天打稻子，明天搬柴火。』
有人問：『牛頭法融禪師未見四祖道信禪師時如何？』禪師說：『香爐對著繩床。』那人問：『見四祖之後又如何？』禪師說：『門扇對著露柱。』
有人問：『如何是和尚的家風？』禪師說：『如果問家風，就回答家風。』那人說：『學生不問家風時，又如何？』禪師說：『胡人來了，漢人走了。』
有人問：『其他的就不問了，在最重要的地方請老師說一句。』禪師說：『你已經得到了最重要的地方了嗎？』又說：『純陀獻供，珍重。』
福州怡山長慶藏用禪師
上堂說法，眾人聚集。禪師把扇子扔在地上說：『愚蠢的人認為金子是泥土，聰明的人會怎麼做？後生可畏，但也不能總是守著愚昧不放。有沒有人能說得出來？出來說說看。』當時有個僧人出來禮拜，然後退後站立。禪師說：『還有別的說法嗎？』那人說：『請和尚明察。』禪師說：『千年的桃核。』
有人問：『如何是伽藍（寺廟）？』禪師說：『長溪、莆田。』那人問：『如何是伽藍中的人？』禪師說：『新羅、白水。』
有人問：『如何是靈泉正主？』禪師說：『南山、北山。』
有人問：『如何是和尚的家風？』禪師說：『齋飯前廚房蒸著南國的米飯，午後爐子上煎著北苑的茶。』
有人問：『法身（佛的真身）還會受苦嗎？』禪師說：『地獄難道是天堂嗎？』那人說：『這麼說來，法身還是會受苦了？』禪師說：『有什麼罪過呢？』
福州永隆院彥端禪師
【English Translation】 English version: Zen Master Congui of Anguo Monastery in Zhou
A monk asked, 'The Zen palace is wide open, and Dharma companions gather like clouds. Please, Master, point out the path upwards.' The Master said, 'I have never been one to follow trends.'
In an assembly, the Master said, 'Zen and the Dao, put them aside. Buddha and Patriarchs, what are they but worn-out straw sandals? Am I wrong to tell you this? If you say I am wrong, then go on pilgrimage. If you say I am not wrong, then you must shut your mouths. Treasure this!'
In an assembly, the Master said, 'If it weren't for not being in the Liang Dynasty (502-557 AD), I, Anguo, wouldn't be able to deceive people so easily. Treasure this!'
A monk asked, 'Please, Master, expound on the essence of the school.' The Master said, 'Today we thresh rice, tomorrow we carry firewood.'
Someone asked, 'What was it like for Niu-t'ou Fa-jung (Ox-Head Farong) before he met the Fourth Patriarch Daoxin?' The Master said, 'The incense burner faces the rope bed.' The person asked, 'What was it like after he met him?' The Master said, 'The door panels face the pillars.'
Someone asked, 'What is the style of the Abbot's household?' The Master said, 'If you ask about the household style, I will answer about the household style.' The person said, 'What if the student doesn't ask about the household style?' The Master said, 'The barbarian comes, the Han leaves.'
Someone asked, 'I won't ask about other things. Please, Master, say a word about the essential point.' The Master said, 'Have you attained the essential point yet?' Then he said, 'Chunda offers food, treasure this!'
Zen Master Zangyong of Changqing Monastery on Yishan Mountain in Fuzhou
In an assembly, the crowd gathered. The Master threw a fan on the ground and said, 'Fools think gold is dirt, what do the wise do? The younger generation is to be feared, but we can't always remain foolish. Is there anyone who can say? Come out and say it.' At that time, a monk came out, bowed, and stood back. The Master said, 'Is there anything else to say?' The person said, 'Please, Abbot, discern.' The Master said, 'A thousand-year-old peach pit.'
Someone asked, 'What is a Sangharama (monastery)?' The Master said, 'Changxi, Putian.' The person asked, 'What are the people in the Sangharama?' The Master said, 'Silla, Baishui.'
Someone asked, 'What is the true master of the spiritual spring?' The Master said, 'South Mountain, North Mountain.'
Someone asked, 'What is the style of the Abbot's household?' The Master said, 'Before the meal, the kitchen steams rice from the South, after noon, the stove brews tea from Beiyuan.'
Someone asked, 'Does the Dharmakaya (Buddha's body of truth) still suffer?' The Master said, 'Is hell paradise?' The person said, 'So, the Dharmakaya still suffers?' The Master said, 'What transgression is there?'
Zen Master Yanduan of Yonglong Monastery in Fuzhou
上堂。大眾雲集。師從座起作舞。謂眾曰。會么。對曰不會。師曰。山僧不捨道法。而現凡夫事。作么生不會 問本自圓成。為甚麼卻分明晦。師曰。汝自撿責看。
福州林陽瑞峰院志端禪師
本州人。初參安國。見僧問。如何是萬象之中獨露身。國舉一指。其僧不薦。師於是冥契元旨。乃入室白曰。適來見那僧問話。志端有個省處。國曰。汝見甚麼道理。師亦舉一指曰。這個是甚麼。國然之 住后。上堂。舉拂子曰。曹溪用不盡底。時人喚作頭角生。山僧拈來拂蚊子。薦得乾坤陷落 僧問。如何是西來意。師曰。木馬走似煙。石人趁不及 問如何是禪。師曰。今年旱去年。曰如何是道。師曰。冬田半折耗 問如何是學人自己。師與一踏。僧作接勢。師便與一摑。僧無語。師曰。賺殺人 問如何是迥絕人煙處佛法。師曰。巔山峭峙碧芬芳。曰恁么則一真之理。華野不殊。師曰。不是這個道理 問如何是佛法大意。師曰。竹箸一文一雙 有僧夜參。師曰。阿誰。曰某甲。師曰。泉州砂糖。舶上檳榔。僧良久。師曰會么。曰不會。師曰。你若會。即廓清五蘊。吞盡十方 宋太祖開寶戊辰八月。遺偈曰。來年二月二。別汝暫相棄。燒灰散四林。免占檀那地。明年正月二十八日。州民競入山瞻禮。師尚無恙
【現代漢語翻譯】 現代漢語譯本 禪師升座說法，大眾聚集。禪師從座位上起身，做出舞蹈的姿勢，對眾人說：『會了嗎？』（明白了嗎？）眾人回答說：『不會。』禪師說：『山僧（謙稱，指自己）不捨棄佛法，而示現凡夫俗子的行為，怎麼會不明白呢？』有人問：『本來就是圓滿成就的，為什麼卻有分明和晦暗的差別？』禪師說：『你自己反省檢檢視看。』
福州林陽瑞峰院志端禪師
是本州人。起初參訪安國禪師，見到一個僧人問：『如何是萬象之中獨露身？』（什麼是超越一切現象的真如自性？）安國禪師舉起一指。那個僧人沒有領悟。志端禪師因此暗自契合了元旨（根本宗旨）。於是進入安國禪師的房間稟告說：『剛才見到那個僧人問話，志端有個領悟之處。』安國禪師說：『你見到了什麼道理？』志端禪師也舉起一指說：『這個是什麼？』安國禪師認可了他的領悟。住持寺院后，上堂說法，舉起拂塵說：『曹溪（六祖慧能的道場）用不盡的東西，世人稱作頭角生（比喻超出常人）。山僧拿來拂蚊子，領悟了就能使乾坤陷落。』有僧人問：『如何是西來意？』（達摩祖師西來傳法的真意是什麼？）禪師說：『木馬走得像煙一樣快，石人也追趕不上。』問：『如何是禪？』禪師說：『今年旱，去年也旱。』問：『如何是道？』禪師說：『冬天田地收成減半。』問：『如何是學人自己？』（學人自身的本來面目是什麼？）禪師給他一腳。僧人做出接的姿勢，禪師便打了他一下。僧人無話可說。禪師說：『騙死人。』問：『如何是迥絕人煙處的佛法？』（在人跡罕至的地方，佛法是怎樣的？）禪師說：『高聳的山峰峭立，碧綠而芬芳。』問：『這樣說來，一真之理，華野沒有差別？』（真如本性在繁華和荒野沒有區別？）禪師說：『不是這個道理。』問：『如何是佛法大意？』禪師說：『竹筷一文錢一雙。』有僧人晚上參禪。禪師說：『是誰？』回答說：『是某甲（自稱）。』禪師說：『泉州的砂糖，舶上的檳榔。』僧人沉默良久。禪師說：『會了嗎？』回答說：『不會。』禪師說：『你如果會了，就能廓清五蘊（色、受、想、行、識），吞盡十方（整個宇宙）。』宋太祖開寶戊辰年（968年）八月，留下遺偈說：『來年二月二，別汝暫相棄。燒灰散四林，免占檀那地。』（明年二月初二，暫時和你們告別。燒成灰撒在四面的樹林里，免得佔用信徒的土地。）第二年正月二十八日，州民爭相上山瞻仰禪師，禪師仍然安然無恙。
【English Translation】 English version The master ascended the hall. The assembly gathered. The master rose from his seat and danced, saying to the assembly, 'Do you understand?' They replied, 'No.' The master said, 'This mountain monk (humble term for oneself) does not abandon the Dharma, yet manifests the affairs of ordinary people. How can you not understand?' Someone asked, 'Originally, it is perfectly complete. Why is there a distinction between clarity and obscurity?' The master said, 'Examine and reproach yourself.'
Chan Master Zhiduan of Rui Feng Temple in Lin Yang, Fuzhou
He was a native of this prefecture. Initially, he visited Anguo Chan Master and saw a monk ask, 'What is the uniquely revealed body amidst the myriad phenomena?' Anguo raised a finger. That monk did not comprehend. Master Zhiduan thus secretly aligned with the fundamental principle. He then entered Anguo's room and reported, 'Just now, seeing that monk's question, Zhiduan has an understanding.' Anguo said, 'What principle did you see?' Master Zhiduan also raised a finger and said, 'What is this?' Anguo affirmed his understanding. After becoming the abbot, he ascended the hall and raised his whisk, saying, 'What Caoxi (Huineng's monastery) uses inexhaustibly, people call horns growing (metaphor for surpassing ordinary people). This mountain monk uses it to swat mosquitoes; understanding it causes the universe to collapse.' A monk asked, 'What is the meaning of the Western Coming?' (What is the true meaning of Bodhidharma's transmission of Dharma from the West?) The master said, 'A wooden horse runs like smoke, a stone man cannot catch up.' Asked, 'What is Chan?' The master said, 'This year is drought, last year was also drought.' Asked, 'What is the Dao?' The master said, 'Winter fields have half the harvest lost.' Asked, 'What is the student's own self?' (What is the original face of the student?) The master gave him a kick. The monk made a gesture to receive it, and the master slapped him. The monk was speechless. The master said, 'Deceiving people to death.' Asked, 'What is the Dharma in a place far from human habitation?' (What is the Dharma like in a place where people rarely go?) The master said, 'Steep peaks stand tall, green and fragrant.' Asked, 'In that case, the principle of true reality is no different in a flowery field or a wilderness?' (Is the true nature the same in prosperity and wilderness?) The master said, 'It is not this principle.' Asked, 'What is the great meaning of the Buddha Dharma?' The master said, 'Bamboo chopsticks are one cash a pair.' A monk attended at night. The master said, 'Who is it?' He replied, 'It is so-and-so (self-reference).' The master said, 'Quanzhou sugar, imported betel nuts.' The monk was silent for a long time. The master said, 'Do you understand?' He replied, 'No.' The master said, 'If you understand, you will purify the five skandhas (form, feeling, perception, volition, consciousness) and swallow the ten directions (the entire universe).' In the eighth month of the Wuchen year of the Kaibao era of Emperor Taizu of the Song Dynasty (968 AD), he left a verse saying, 'On the second day of the second month next year, I will temporarily abandon you. Burn the ashes and scatter them in the four forests, so as not to occupy the land of the donors.' On the twenty-eighth day of the first month of the following year, the people of the prefecture competed to go up the mountain to pay homage to the master, but the master was still unharmed.
。參問如常。至二月一日。州牧率諸官。同至山詰伺。經宵。二日齋罷。上堂辭眾。時圓應長老出問。云愁露慘。大眾嗚呼。請師一言。未當告別。師垂一足。應曰。法鏡不臨於此土。寶月又照於何方。師曰。非君境界。應曰。恁么則漚生漚滅還歸水。師去師來是本常。師長噓一聲。下座歸方丈。安坐至亥時。問眾曰。世尊滅度是何時節。眾曰。二月十五日子時。師曰。吾今日前時前。言訖長往。壽七十八。臘六十。
福州仙宗院明禪師
上堂。幸有如是門風。何不烜赫地紹續取去。若也紹得。不在三界。若出三界。即壞三界。若在三界。即礙三界。不礙不壞。是出三界。是不出三界。恁么徹去。堪為佛法種子。人天有賴。時有僧問。拏雲不假風。雷便迅浪。如何透得身。師曰。何得棄本逐末。
福州安國院祥禪師
上堂。良久。失聲曰。大是無端。雖然如此。事不得已。于中若有未覯者。更開方便。還會么。時有僧問。不涉方便。乞師垂慈。師曰。汝問我答。即是方便 問應物現形。如水中月。如何是月。師提起拂子。僧曰。古人為甚麼道水月無形。師曰。見甚麼 問如何是宗乘中事。師曰。淮軍散后 問如何是和尚家風。師曰。眾眼難謾。
睡龍溥禪師法嗣
漳州保福院清
豁禪師
福州人。少而聰敏。禮鼓山韶。落髮稟具。后謁大章如。后參睡龍。龍問。豁阇黎見何尊宿來。還悟也未。曰清豁嘗訪大章。得個信處。龍於是上堂集眾。召曰。豁阇黎出來。對眾燒香說悟處。老僧與汝證明。師出衆乃拈香曰。香已拈了。悟即不悟。龍大悅而許之 上堂。山僧今與諸人。作個和頭。和者默然。不和者說。良久曰。和與不和。切在如今。山僧帶些子事。珍重 僧問。家貧遭劫時如何。師曰。不能盡底去。曰為甚麼不能盡底去。師曰。賊是家親。曰既是家親。為甚麼翻成家賊。師曰。內既無應。外不能為。曰忽然捉敗時如何。師曰。內外絕訊息。曰捉敗后。功歸何所。師曰。賞亦未曾聞。曰恁么則勞而無功也。師曰。功即不無。成而不處。曰既是成功。為甚麼不處。師曰。不見道。太平本是將軍致。不使將軍見太平 問如何是西來意。師曰。北人泣。南人悲 師忽舍眾欲入山待滅。乃遺偈曰。世人休說路行難。鳥道羊腸咫尺間。珍重苧溪溪畔水。汝歸滄海我歸山。即往貴湖卓庵。未幾謂門人曰。吾滅后。將遺骸施諸蟲蟻。勿置墳塔。言訖。入湖頭山。坐盤石。儼然長往。門人稟遺命。延留七日。竟無蟲蟻侵食。遂就阇維。散於林野。今泉州凈土院影堂存焉。
金輪觀禪師法嗣
【現代漢語翻譯】 現代漢語譯本 豁禪師
福州人。年少時就聰明敏捷。在鼓山韶禪師處剃度並受戒。之後拜見大章禪師，又參訪睡龍禪師。睡龍禪師問：『豁禪師你拜見過哪些尊宿（對高僧的尊稱）？開悟了嗎？』豁禪師回答：『清豁曾經拜訪過大章禪師，得到了一些領悟。』睡龍禪師於是升座說法，召集眾人，說道：『豁禪師出來，當著大家的面燒香，說說你的悟處，老僧為你證明。』豁禪師從人群中走出，拈起香說道：『香已經拈起來了，至於悟沒悟，就不好說了。』睡龍禪師非常高興，認可了他。
上堂說法時說：『山僧（僧人自稱）今天和各位做一個「和頭」（開始）。和的就沉默不語，不和的就說出來。』停頓良久說：『和與不和，關鍵就在當下。山僧帶了些事情，請各位珍重。』
有僧人問：『家境貧寒又遭遇盜劫時該怎麼辦？』禪師說：『不能徹底擺脫。』僧人問：『為什麼不能徹底擺脫？』禪師說：『賊是家親。』僧人說：『既然是家親，為什麼反而成了家賊？』禪師說：『內心沒有迴應，外力就無法作為。』僧人問：『如果被抓住了怎麼辦？』禪師說：『內外斷絕訊息。』僧人問：『被抓住后，功勞歸於何處？』禪師說：『賞賜也未曾聽說。』僧人說：『這樣說來就是勞而無功了？』禪師說：『功勞不是沒有，只是成就了而不居功。』僧人問：『既然是成功，為什麼不居功？』禪師說：『沒聽過嗎？太平本來是將軍打下來的，但不讓將軍看見太平。』
有人問：『如何是西來意（禪宗用語，指達摩祖師從西方來到中國的目的）？』禪師說：『北方人哭泣，南方人悲傷。』
禪師忽然要離開眾人入山等待圓寂，於是留下偈語說：『世人不要說路難走，鳥道羊腸其實很近。珍重苧溪溪畔的水，你歸向滄海我歸向山。』隨即前往貴湖搭建茅庵。不久后告訴門人說：『我圓寂后，將遺骸施捨給蟲蟻，不要建造墳墓佛塔。』說完，進入湖頭山，坐在盤石上，安詳地去世了。門人遵照遺命，過了七天，竟然沒有蟲蟻侵食。於是火化，將骨灰撒在山林田野。現在泉州凈土院的影堂還儲存著他的畫像。
金輪觀禪師的法嗣（繼承人）
【English Translation】 English version Chan Master Huo
A native of Fuzhou, he was intelligent from a young age. He was tonsured and received precepts under Chan Master Shao at Gushan (Drum Mountain) Monastery. Later, he visited Chan Master Dazhang and then consulted Chan Master Shuilong (Sleeping Dragon). Shuilong asked, 'Huo, Venerable Master, which eminent monks have you visited? Have you attained enlightenment?' Huo replied, 'Qinghuo once visited Chan Master Dazhang and gained some understanding.' Thereupon, Shuilong ascended the Dharma seat, gathered the assembly, and announced, 'Venerable Master Huo, come forward, offer incense before the assembly, and speak of your enlightenment. The old monk will vouch for you.' The Master came forth from the assembly, picked up incense, and said, 'The incense has been offered. As for enlightenment or non-enlightenment, it is difficult to say.' Shuilong was greatly pleased and acknowledged him.
In an assembly, he said: 'This mountain monk (a humble way for a monk to refer to himself) will now make a 'He Tou' (beginning) with you all. Those who agree, remain silent. Those who disagree, speak up.' After a long pause, he said, 'Agreement or disagreement, the key lies in the present moment. This mountain monk carries some matters with him. Treasure this.'
A monk asked, 'What should one do when one's family is poor and robbed?' The Master said, 'One cannot completely escape it.' The monk asked, 'Why can't one completely escape it?' The Master said, 'The thief is family.' The monk said, 'Since they are family, why do they turn into thieves?' The Master said, 'If there is no internal response, external force cannot act.' The monk asked, 'What if one is caught?' The Master said, 'Internal and external news are cut off.' The monk asked, 'After being caught, where does the merit go?' The Master said, 'Rewards have not been heard of.' The monk said, 'In that case, it is labor without merit?' The Master said, 'Merit is not absent, but it is accomplished without dwelling on it.' The monk asked, 'Since it is accomplished, why not dwell on it?' The Master said, 'Have you not heard it said, 'Peace is originally brought about by the general, but the general is not allowed to see peace.'
Someone asked, 'What is the meaning of Bodhidharma's (達摩) coming from the West (西來意)?' The Master said, 'The northerners weep, the southerners grieve.'
The Master suddenly wanted to leave the assembly and enter the mountains to await extinction (圓寂), so he left a verse saying: 'People should not say the road is difficult to walk, the bird path and sheep gut trail are just a short distance away. Treasure the water beside the Zhuxi (苧溪) stream, you return to the vast sea, I return to the mountain.' Then he went to Guihu (貴湖) to build a hut. Not long after, he told his disciples, 'After my extinction, give my remains to the insects and ants, do not build a tomb or pagoda.' After saying this, he entered Hutou (湖頭) Mountain, sat on a flat rock, and passed away peacefully. The disciples followed his instructions, waited for seven days, but no insects or ants invaded his body. So they cremated him and scattered his ashes in the forests and fields. Now, the portrait hall of the Pure Land (凈土) Monastery in Quanzhou (泉州) still preserves his image.
A Dharma heir of Chan Master Jinlunguan (金輪觀).
南嶽金輪和尚
僧問。如何是金輪第一句。師曰鈍漢。曰如何是金輪一隻箭。師曰過也。曰臨機一箭。誰是當者。師曰倒也。
白兆圓禪師法嗣
鼎州大龍山智洪弘濟禪師
僧問。如何是佛。師曰。即汝便是。曰如何領會。師曰。更嫌缽盂無柄那 問如何是微妙。師曰。風送水聲來枕畔。月移山影到床前 問如何是極則處。師曰。懊惱三春月。不及九秋光 問色身敗壞。如何是堅固法身。師曰。山花開似錦。澗水湛如藍。
襄州白馬山行靄禪師
僧問。如何是清凈法身。師曰。井底蝦蟆吞卻月 問如何是白馬正眼師曰。面南看北斗。
安州白兆竺干院懷楚禪師
僧問。如何是句句須行元路。師曰。㳂路直到湖南 問如何是師子兒。師曰。德山嗣龍潭 問如何是和尚為人一句。師曰。與汝素無冤仇。一句元在這裡。曰未審在甚麼方所。師曰。這鈍漢。
蘄州四祖山清皎禪師
福州王氏子。僧問。師唱誰家曲。宗風嗣阿誰。師曰。楷師巖畔祥雲起。寶壽峰前震法雷 臨終遺偈曰。吾年八十八。滿頭垂白髮。颙颙鎮雙峰。明明千江月。黃梅揚祖教。白兆承宗訣。日日告兒孫。勿令有斷絕。宋太宗淳化癸巳八月二十三日。
蘄州三角山志操禪師
【現代漢語翻譯】 現代漢語譯本：南嶽金輪和尚
僧人問：『如何是金輪（Jinlun，佛教術語，意為佛法的傳播如輪子般轉動）的第一句？』 和尚說：『鈍漢（dunhan，愚笨的人）！』 僧人問：『如何是金輪的一隻箭？』 和尚說：『過也（guo ye，已經過去了）！』 僧人問：『臨機一箭，誰是當者？』 和尚說：『倒也（dao ye，倒下了）！』
白兆圓禪師法嗣
鼎州大龍山智洪弘濟禪師
僧人問：『如何是佛（Fo，佛教的覺悟者）？』 禪師說：『即汝便是（ji ru bian shi，你就是）！』 僧人問：『如何領會？』 禪師說：『更嫌缽盂無柄那（geng xian bo yu wu bing na，還嫌棄缽盂沒有把柄嗎）！』 問：『如何是微妙（weimiao，精妙）？』 禪師說：『風送水聲來枕畔，月移山影到床前。』 問：『如何是極則處（jize chu，最終的歸宿）？』 禪師說：『懊惱三春月，不及九秋光。』 問：『色身敗壞，如何是堅固法身（jiangu fangshen，永恒不變的佛法之身）？』 禪師說：『山花開似錦，澗水湛如藍。』
襄州白馬山行靄禪師
僧人問：『如何是清凈法身（qingjing fangshen，清凈的佛法之身）？』 禪師說：『井底蝦蟆吞卻月。』 問：『如何是白馬正眼？』 禪師說：『面南看北斗。』
安州白兆竺干院懷楚禪師
僧人問：『如何是句句須行元路？』 禪師說：『㳂路直到湖南。』 問：『如何是師子兒（shizier，獅子之子，比喻有能力的人）？』 禪師說：『德山（Deshan，禪宗大師名號）嗣龍潭（Longtan，禪宗大師名號）。』 問：『如何是和尚為人一句？』 禪師說：『與汝素無冤仇，一句元在這裡。』 問：『未審在甚麼方所？』 禪師說：『這鈍漢！』
蘄州四祖山清皎禪師
福州王氏子。僧人問：『師唱誰家曲？宗風嗣阿誰？』 禪師說：『楷師巖畔祥雲起，寶壽峰前震法雷。』 臨終遺偈說：『吾年八十八，滿頭垂白髮。颙颙鎮雙峰，明明千江月。黃梅（Huangmei，禪宗道場）揚祖教，白兆承宗訣。日日告兒孫，勿令有斷絕。』宋太宗淳化癸巳年（993年）八月二十三日。
蘄州三角山志操禪師
【English Translation】 English version: Nanyue Jinlun (Golden Wheel) Monk
A monk asked: 'What is the first phrase of Jinlun (Jinlun, Buddhist term referring to the propagation of Dharma like a turning wheel)?' The monk replied: 'Dullard (dunhan, a stupid person)!' The monk asked: 'What is the one arrow of Jinlun?' The monk replied: 'Passed (guo ye, it has passed)!' The monk asked: 'Who can withstand the arrow released at the opportune moment?' The monk replied: 'Fallen (dao ye, fallen down)!'
Dharma Successor of Baizhao Yuan Chan Master
Zhihong Hongji Chan Master of Dalong Mountain in Dingzhou
A monk asked: 'What is Buddha (Fo, the enlightened one in Buddhism)?' The Chan Master said: 'It is you (ji ru bian shi, it is you)!' The monk asked: 'How should I understand this?' The Chan Master said: 'Do you still complain that the alms bowl has no handle (geng xian bo yu wu bing na, do you still complain that the alms bowl has no handle)?' Asked: 'What is subtlety (weimiao, subtlety)?' The Chan Master said: 'The wind carries the sound of water to my pillow, the moon moves the mountain's shadow to my bed.' Asked: 'What is the ultimate place (jize chu, the ultimate destination)?' The Chan Master said: 'Regretting the spring months, not as good as the autumn light.' Asked: 'If the physical body decays, what is the steadfast Dharma body (jiangu fangshen, the eternal Dharma body)?' The Chan Master said: 'Mountain flowers bloom like brocade, the stream water is as blue as indigo.'
Xing'ai Chan Master of Baima Mountain in Xiangzhou
A monk asked: 'What is the pure Dharma body (qingjing fangshen, the pure Dharma body)?' The Chan Master said: 'A toad at the bottom of the well swallows the moon.' Asked: 'What is the true eye of Baima?' The Chan Master said: 'Facing south, look at the Big Dipper.'
Huaichu Chan Master of Baizhao Zhugan Temple in Anzhou
A monk asked: 'What is the original path that must be followed in every phrase?' The Chan Master said: 'Along the road straight to Hunan.' Asked: 'What is the lion cub (shizier, son of a lion, a metaphor for a capable person)?' The Chan Master said: 'Deshan (Deshan, name of a Chan master) succeeds Longtan (Longtan, name of a Chan master).' Asked: 'What is the Chan Master's one phrase for the sake of others?' The Chan Master said: 'I have no grievances with you, the one phrase is right here.' Asked: 'May I ask, in what place is it?' The Chan Master said: 'You dullard!'
Qingjiao Chan Master of Sizu Mountain in Qizhou
A son of the Wang family from Fuzhou. A monk asked: 'Whose song does the Master sing? Whose lineage does the Dharma tradition follow?' The Chan Master said: 'Auspicious clouds rise beside Kaishi Cliff, a thunder of Dharma shakes before Baoshou Peak.' His death verse says: 'I am eighty-eight years old, with a head full of white hair. Earnestly guarding Shuangfeng, clearly the moon in a thousand rivers. Huangmei (Huangmei, a Chan Buddhist center) promotes the ancestral teachings, Baizhao inherits the secret of the lineage. I tell my children and grandchildren every day, do not let it be cut off.' The twenty-third day of the eighth month of the Chunhua Guisi year (993 AD) of Emperor Taizong of the Song Dynasty.
Zhicao Chan Master of Sanjiao Mountain in Qizhou
僧問。教法甚多。宗歸一貫。和尚為甚麼說得許多周由者也。師曰。為你周由者也。曰請和尚既古既今。師敲繩床三下。
晉州興教師普禪師
僧問。盈龍宮溢海藏。真詮即不問。如何是教外別傳底法。師曰。眼裡耳里鼻里。曰祇此便是否。師曰。是甚麼。僧便喝。師亦喝 問僧。近離甚處。曰下寨。師曰。還逢著賊么。曰今日捉下。師曰。放汝三十棒。
蘄州三角山真鑒禪師
僧問。師唱誰家曲。宗風嗣阿誰。師曰。忽然行正令。便見下堂階。
郢州太陽山行沖禪師
僧問。如何是無盡藏。師良久。僧無語。師曰。近前來。僧才近前。師曰去。
南嶽下八世
黃龍機禪師法嗣
洛京紫蓋善沼禪師
僧問。死中得活時如何。師曰。抱鐮刮骨熏天地。炮烈棺中求託生 問才生便死時如何。師曰。賴得覺疾。
眉州黃龍繼達禪師
僧問。如何是衲。師曰。針去線不回。曰如何是帔。師曰。橫鋪四世界。豎蓋一乾坤。曰道滿到來時如何。師曰。要羹與羹。要飯與飯 問黃龍出世。金翅飛空時如何。師曰。問汝金翅鳥。還得飽也無。
棗樹第二世禪師
問僧。發足甚處。曰閩中。師曰俊哉。曰謝師指示。師曰屈哉。僧作禮。師曰。
【現代漢語翻譯】 現代漢語譯本 僧人問：『教法如此之多，其宗旨都歸於一個根本。和尚您為什麼說得如此迂迴呢？』 禪師說：『正是爲了你才說得迂迴。』 僧人說：『請和尚既能講述古老的教義，也能闡釋當代的真理。』 禪師敲了三下繩床。
晉州興教師普禪師
僧人問：『盈滿龍宮，溢出海藏（形容佛法之廣博深邃），真正的詮釋暫且不問。什麼是教外別傳的法？』 禪師說：『在眼裡，在耳里，在鼻里。』 僧人說：『僅僅如此就是了嗎？』 禪師說：『是什麼？』 僧人便大喝一聲，禪師也大喝一聲。 禪師問僧人：『最近從哪裡來？』 僧人說：『下寨。』 禪師說：『還遇到賊了嗎？』 僧人說：『今天抓到了。』 禪師說：『放你三十棒。』
蘄州三角山真鑒禪師
僧人問：『禪師您唱的是誰家的曲調？您的宗風傳承自哪位祖師？』 禪師說：『忽然施行真正的法度，便能看見下堂的臺階。』
郢州太陽山行沖禪師
僧人問：『什麼是無盡藏（比喻佛法如虛空般無有窮盡，能含藏一切事物）？』 禪師良久不語。 僧人無話可說。 禪師說：『近前來。』 僧人剛一靠近，禪師說：『去。』
南嶽下八世
黃龍機禪師法嗣
洛京紫蓋善沼禪師
僧人問：『從死亡中獲得生機時如何？』 禪師說：『抱著鐮刀刮骨，氣息薰染天地，在炮火猛烈的棺材中尋求託生。』 僧人問：『剛出生就死去時如何？』 禪師說：『幸虧覺悟得快。』
眉州黃龍繼達禪師
僧人問：『什麼是衲（僧人的粗布衣服）？』 禪師說：『針去了，線不回。』 僧人問：『什麼是帔（僧人披在身上的法衣）？』 禪師說：『橫鋪覆蓋四世界，豎立遮蓋整個乾坤。』 僧人問：『道行圓滿到來時如何？』 禪師說：『要羹就給羹，要飯就給飯。』 僧人問：『黃龍（指黃龍慧南禪師）出世，金翅鳥（佛教傳說中的神鳥）飛向天空時如何？』 禪師說：『問問你那金翅鳥，還能吃飽嗎？』
棗樹第二世禪師
禪師問僧人：『從哪裡出發？』 僧人說：『閩中。』 禪師說：『好啊。』 僧人說：『謝謝禪師指示。』 禪師說：『委屈你了。』 僧人行禮，禪師說：『。』
English version A monk asked: 'The teachings are so numerous, and their principles all return to one root. Why does the Master speak so circuitously?' The Master said: 'It is for your sake that I speak circuitously.' The monk said: 'Please, Master, speak of both the ancient teachings and the contemporary truths.' The Master knocked the rope bed three times.
Chan Master Pu of Xingjiao Temple in Jinzhou
A monk asked: 'Filling the Dragon Palace and overflowing the Sea Treasury (describing the vastness and depth of the Buddha's teachings), I won't ask about the true interpretations for now. What is the Dharma transmitted separately outside the teachings?' The Master said: 'In the eyes, in the ears, in the nose.' The monk said: 'Is that all there is to it?' The Master said: 'What is it?' The monk then shouted loudly, and the Master also shouted loudly. The Master asked a monk: 'Where have you come from recently?' The monk said: 'From Xiazhai.' The Master said: 'Did you encounter any bandits?' The monk said: 'I captured one today.' The Master said: 'Give you thirty blows.'
Chan Master Zhenjian of Sanjiao Mountain in Qizhou
A monk asked: 'Whose tune does the Master sing? Whose lineage does your Chan tradition follow?' The Master said: 'If you suddenly implement the true decree, you will see the steps leading down from the hall.'
Chan Master Xingchong of Taiyang Mountain in Yingzhou
A monk asked: 'What is the inexhaustible treasury (an analogy for the Buddha's teachings, which are as limitless as space and can contain all things)?' The Master remained silent for a long time. The monk had nothing to say. The Master said: 'Come closer.' As soon as the monk approached, the Master said: 'Go.'
Eighth Generation Descendant of Nanyue
Dharma Successor of Chan Master Huanglongji
Chan Master Shanzhao of Zigai Temple in Luojing
A monk asked: 'What is it like when one gains life from death?' The Master said: 'Embracing a sickle to scrape bones, the breath permeates heaven and earth, seeking rebirth in a fiercely burning coffin.' A monk asked: 'What is it like when one dies as soon as one is born?' The Master said: 'Fortunately, one awakens quickly.'
Chan Master Jida of Huanglong Temple in Meizhou
A monk asked: 'What is a 'na' (a monk's coarse cloth robe)?' The Master said: 'The needle goes, but the thread does not return.' The monk asked: 'What is a 'pi' (a Dharma robe worn over the shoulder)?' The Master said: 'Laid horizontally, it covers the four worlds; standing vertically, it covers the entire universe.' The monk asked: 'What is it like when the path is fulfilled and arrives?' The Master said: 'If you want soup, I'll give you soup; if you want rice, I'll give you rice.' The monk asked: 'When Huanglong (referring to Chan Master Huanglong Huinan) appears in the world, and the Garuda (a mythical bird in Buddhism) flies into the sky, what is it like?' The Master said: 'Ask that Garuda bird of yours, can it still be full?'
Second Generation Chan Master of Zaoshu
The Master asked a monk: 'Where did you set out from?' The monk said: 'From Minzhong.' The Master said: 'Excellent.' The monk said: 'Thank you for the Master's guidance.' The Master said: 'You are wronged.' The monk bowed, and the Master said: '.'
【English Translation】 English version A monk asked: 'The teachings are so numerous, and their principles all return to one root. Why does the Master speak so circuitously?' The Master said: 'It is for your sake that I speak circuitously.' The monk said: 'Please, Master, speak of both the ancient teachings and the contemporary truths.' The Master knocked the rope bed three times.
Chan Master Pu of Xingjiao Temple in Jinzhou
A monk asked: 'Filling the Dragon Palace and overflowing the Sea Treasury (describing the vastness and depth of the Buddha's teachings), I won't ask about the true interpretations for now. What is the Dharma transmitted separately outside the teachings?' The Master said: 'In the eyes, in the ears, in the nose.' The monk said: 'Is that all there is to it?' The Master said: 'What is it?' The monk then shouted loudly, and the Master also shouted loudly. The Master asked a monk: 'Where have you come from recently?' The monk said: 'From Xiazhai.' The Master said: 'Did you encounter any bandits?' The monk said: 'I captured one today.' The Master said: 'Give you thirty blows.'
Chan Master Zhenjian of Sanjiao Mountain in Qizhou
A monk asked: 'Whose tune does the Master sing? Whose lineage does your Chan tradition follow?' The Master said: 'If you suddenly implement the true decree, you will see the steps leading down from the hall.'
Chan Master Xingchong of Taiyang Mountain in Yingzhou
A monk asked: 'What is the inexhaustible treasury (an analogy for the Buddha's teachings, which are as limitless as space and can contain all things)?' The Master remained silent for a long time. The monk had nothing to say. The Master said: 'Come closer.' As soon as the monk approached, the Master said: 'Go.'
Eighth Generation Descendant of Nanyue
Dharma Successor of Chan Master Huanglongji
Chan Master Shanzhao of Zigai Temple in Luojing
A monk asked: 'What is it like when one gains life from death?' The Master said: 'Embracing a sickle to scrape bones, the breath permeates heaven and earth, seeking rebirth in a fiercely burning coffin.' A monk asked: 'What is it like when one dies as soon as one is born?' The Master said: 'Fortunately, one awakens quickly.'
Chan Master Jida of Huanglong Temple in Meizhou
A monk asked: 'What is a 'na' (a monk's coarse cloth robe)?' The Master said: 'The needle goes, but the thread does not return.' The monk asked: 'What is a 'pi' (a Dharma robe worn over the shoulder)?' The Master said: 'Laid horizontally, it covers the four worlds; standing vertically, it covers the entire universe.' The monk asked: 'What is it like when the path is fulfilled and arrives?' The Master said: 'If you want soup, I'll give you soup; if you want rice, I'll give you rice.' The monk asked: 'When Huanglong (referring to Chan Master Huanglong Huinan) appears in the world, and the Garuda (a mythical bird in Buddhism) flies into the sky, what is it like?' The Master said: 'Ask that Garuda bird of yours, can it still be full?'
Second Generation Chan Master of Zaoshu
The Master asked a monk: 'Where did you set out from?' The monk said: 'From Minzhong.' The Master said: 'Excellent.' The monk said: 'Thank you for the Master's guidance.' The Master said: 'You are wronged.' The monk bowed, and the Master said: '.'
我與么道。落在甚麼處。僧無語。師曰。彼自無瘡。勿傷之也 僧參。師乃問。未到這裡時。在甚處安身立命。僧叉手近前。師亦叉手近前。相併而立。僧曰。某甲未到此時。和尚與誰並立。師指背後曰。莫是伊么。僧無對。師曰。不獨自謾。兼謾老僧。僧作禮。師曰。正是自謾 僧鋤地次。見師來乃不審。師曰。見阿誰了便不審。曰見師不問訊。禮式不全。師曰。卻是孤負老僧。其僧歸。舉似首座曰。和尚近日可畏。座曰。作么生。僧舉前語。座曰。和尚近日可謂為人切。師聞。乃打首座七棒。座曰。某甲恁么道。未有過在。亂打作么。師曰。枉吃我多少鹽醬。又打七棒 僧辭。師乃問。若到諸方。有人問你老僧此間法道。作么生祇對。曰待問即道。師曰。何處有無口底佛。曰祇這也還難。師豎拂子曰。還見么。曰何處有無眼底佛。師曰。祇這也還難。僧繞禪床一匝而出。師曰。善能祇對。僧便喝。師曰。老僧不識子。曰用識作么。師敲禪床三下。
興元府玄都山澄禪師
僧問。喜得趨方丈。家風事若何。師曰。西風開曉露。明月正當天。曰如何拯濟。師曰。金雞樓上一下鼓 問如何是沙門行。師曰。一切不如。
嘉州黑水禪師
初參黃龍。便問。雪覆蘆花時如何。龍曰猛烈。師曰。不猛
【現代漢語翻譯】 現代漢語譯本： 我和誰在對話？（你）最終會落到哪裡？這位僧人沒有回答。禪師說：『他自己沒有傷口，不要去傷害他。』 一位僧人前來參拜。禪師於是問道：『你未到這裡時，在哪裡安身立命？』僧人拱手走上前，禪師也拱手走上前，兩人並排站立。僧人說：『我未到這裡時，和尚與誰並立？』禪師指著背後說：『莫非是他嗎？』僧人無言以對。禪師說：『不只是欺騙自己，還欺騙老僧。』僧人行禮。禪師說：『正是自欺欺人。』 一位僧人正在鋤地，見到禪師來了卻不施禮。禪師說：『見到誰了便不施禮？』僧人說：『見到禪師不問訊，禮節不周全。』禪師說：『卻是辜負了老僧。』這位僧人回去后，告訴首座說：『和尚近日令人畏懼。』首座說：『怎麼說？』僧人說了之前的事。首座說：『和尚近日可謂為人懇切。』禪師聽到了，打了首座七棒。首座說：『我這樣說，沒有過錯吧？為何亂打？』禪師說：『白吃了我多少鹽醬。』又打了七棒。 一位僧人告辭。禪師於是問道：『如果到了其他地方，有人問你老僧我這裡的佛法，你如何回答？』僧人說：『等他們問了就回答。』禪師說：『哪裡有不會說話的佛？』僧人說：『僅是這樣也很難。』禪師豎起拂塵說：『看見了嗎？』僧人說：『哪裡有看不見的佛？』禪師說：『僅是這樣也很難。』僧人繞禪床一圈走了出去。禪師說：『很會回答。』僧人便大喝一聲。禪師說：『老僧不認識你。』僧人說：『認識來做什麼？』禪師敲了禪床三下。
興元府玄都山澄禪師
僧人問道：『有幸來到方丈，家風是怎樣的？』禪師說：『西風吹開曉露，明月正當天空。』僧人說：『如何拯救濟世？』禪師說：『金雞樓上敲一下鼓。』僧人問：『什麼是沙門（出家修道的人）的修行？』禪師說：『一切不如（本來的自性）。』
嘉州黑水禪師
初次參拜黃龍禪師，便問：『雪覆蓋蘆葦花時，是怎樣的景象？』黃龍禪師說：『猛烈。』僧人說：『不猛烈。』
English version: I ask, with whom am I speaking? Where does it ultimately lead? The monk remained silent. The Zen master said, 'He has no wound himself; do not injure him.' A monk came to pay respects. The Zen master then asked, 'Before you arrived here, where did you settle your body and mind?' The monk clasped his hands and stepped forward; the Zen master also clasped his hands and stepped forward, standing side by side. The monk said, 'Before I arrived here, with whom was the abbot standing side by side?' The Zen master pointed behind him and said, 'Could it be him?' The monk had no reply. The Zen master said, 'Not only are you deceiving yourself, but you are also deceiving this old monk.' The monk bowed. The Zen master said, 'Precisely, deceiving yourself.' A monk was hoeing the ground and did not greet the Zen master when he arrived. The Zen master said, 'Whom did you see that you did not greet?' The monk said, 'Seeing the Zen master without inquiring is incomplete in etiquette.' The Zen master said, 'That is letting down this old monk.' After the monk returned, he told the head monk, 'The abbot is frightening these days.' The head monk said, 'How so?' The monk recounted what had happened. The head monk said, 'The abbot can be said to be very earnest with people these days.' The Zen master heard this and struck the head monk seven times with a stick. The head monk said, 'Was there anything wrong with what I said? Why are you striking me randomly?' The Zen master said, 'You have eaten so much of my salt and soy sauce for nothing.' He struck him seven more times. A monk was taking his leave. The Zen master then asked, 'If you go to other places and someone asks you about the Dharma (teachings) of this old monk, how will you answer?' The monk said, 'I will answer when they ask.' The Zen master said, 'Where is there a Buddha (enlightened being) without a mouth?' The monk said, 'Even just this is difficult.' The Zen master raised his whisk and said, 'Do you see it?' The monk said, 'Where is there a Buddha without eyes?' The Zen master said, 'Even just this is difficult.' The monk walked around the Zen meditation platform once and left. The Zen master said, 'Very good at answering.' The monk then shouted. The Zen master said, 'This old monk does not recognize you.' The monk said, 'What is the use of recognizing?' The Zen master knocked on the Zen meditation platform three times.
Zen Master Cheng of Xuandu Mountain in Xingyuan Prefecture
A monk asked, 'I am fortunate to come to the abbot's chamber; what is the family style like?' The Zen master said, 'The west wind opens the morning dew; the bright moon is right in the sky.' The monk said, 'How do you save and relieve the world?' The Zen master said, 'Strike the drum once on the Golden Rooster Tower.' The monk asked, 'What is the practice of a Shramana (Buddhist monk)?' The Zen master said, 'Everything is not as good as (one's original nature).'
Zen Master Heishui of Jia Prefecture
Upon first visiting Zen Master Huanglong, he asked, 'What is it like when snow covers the reed flowers?' Zen Master Huanglong said, 'Fierce.' The monk said, 'Not fierce.'
【English Translation】 Modern Chinese Translation: 我與么道。落在甚麼處。僧無語。師曰。彼自無瘡。勿傷之也 僧參。師乃問。未到這裡時。在甚處安身立命。僧叉手近前。師亦叉手近前。相併而立。僧曰。某甲未到此時。和尚與誰並立。師指背後曰。莫是伊么。僧無對。師曰。不獨自謾。兼謾老僧。僧作禮。師曰。正是自謾 僧鋤地次。見師來乃不審。師曰。見阿誰了便不審。曰見師不問訊。禮式不全。師曰。卻是孤負老僧。其僧歸。舉似首座曰。和尚近日可畏。座曰。作么生。僧舉前語。座曰。和尚近日可謂為人切。師聞。乃打首座七棒。座曰。某甲恁么道。未有過在。亂打作么。師曰。枉吃我多少鹽醬。又打七棒 僧辭。師乃問。若到諸方。有人問你老僧此間法道。作么生祇對。曰待問即道。師曰。何處有無口底佛。曰祇這也還難。師豎拂子曰。還見么。曰何處有無眼底佛。師曰。祇這也還難。僧繞禪床一匝而出。師曰。善能祇對。僧便喝。師曰。老僧不識子。曰用識作么。師敲禪床三下。
興元府玄都山澄禪師
僧問。喜得趨方丈。家風事若何。師曰。西風開曉露。明月正當天。曰如何拯濟。師曰。金雞樓上一下鼓 問如何是沙門行。師曰。一切不如。
嘉州黑水禪師
初參黃龍。便問。雪覆蘆花時如何。龍曰猛烈。師曰。不猛
烈。龍又曰猛烈。師又曰不猛烈。龍便打。師於此有省。即便禮拜。
鄂州黃龍智颙禪師
僧問。如何是諸佛之本源。師曰。即此一問是何源。曰恁么則諸佛無異去也。師曰。延平劍已成龍去。猶有刻舟求底人。
眉州昌福達禪師
僧問。學人來問師則對。不問時師意如何。師曰。謝上座指示 問本來則不問。如何是今日事。師曰。上座這問大好。曰學人不會時如何。師曰。謾我即得 問國有寶刀。誰人得見。師曰。上座遠來不易。曰此刀作何形狀。師曰。要也道不要也道。曰請師道。師曰。難逢難遇 問石牛水上臥時如何。師曰。異中還有異。妄計不浮沉。曰便恁么去時如何。師曰。翅天日落。把土成金。
呂巖真人
字洞賓。京兆人也。唐末三舉不第。偶于長安酒肆。遇鐘離權。授以延命術。自爾人莫之究。嘗游廬山歸宗。書鐘樓壁曰。一日清閑一日仙。六神和合體安然。丹田有寶休尋道。對境無心莫問禪。未幾道經黃龍山。睹紫雲成蓋。疑有異人。乃入謁值龍。擊鼓升堂。龍見。意必呂巖。欲誘而進。厲聲曰。座傍有竊法者。巖毅然出問。一粒粟中藏世界。半升鐺內煮山川。且道此意如何。龍指曰。這守尸鬼。巖曰。爭奈囊有長生不死藥。龍曰。饒經八萬劫。終是落空亡
【現代漢語翻譯】 現代漢語譯本 烈。龍又說猛烈。師父又說不猛烈。龍就打他。師父因此有所領悟，便禮拜。
鄂州黃龍智颙禪師
有僧人問：『什麼是諸佛的本源？』 師父說：『就是你問的這一問，它的源頭又是什麼？』 僧人說：『這樣說來，諸佛就沒有差別了嗎？』 師父說：『延平劍已經化龍飛走了（南宋紹興年間），還有人刻舟求劍呢。』
眉州昌福達禪師
有僧人問：『學人來問，師父就回答，不問的時候，師父的意思如何？』 師父說：『謝謝上座的指示。』 問：『本來就不問，什麼是今天的事？』 師父說：『上座這個問題問得很好。』 僧人說：『學人不能領會的時候怎麼辦？』 師父說：『你騙得了我。』 問：『國家有寶刀，誰能得見？』 師父說：『上座遠道而來不容易。』 僧人說：『這刀是什麼形狀？』 師父說：『要說也可以，不要說也可以。』 僧人說：『請師父說。』 師父說：『難逢難遇。』 問：『石牛在水上躺臥的時候怎麼樣？』 師父說：『奇異之中還有奇異，胡亂猜測不能使其浮沉。』 僧人說：『如果就這樣離去會怎麼樣？』 師父說：『即使插翅飛天，太陽也會落下；即使把泥土變成黃金，也是徒勞。』
呂巖真人（唐末）
字洞賓，京兆人。唐朝（618年-907年）末年多次參加科舉考試都沒考中。偶然在長安的酒館裡，遇到鐘離權，鐘離權傳授給他延年益壽的法術。從此以後，人們就不知道他的去向了。他曾經遊覽廬山歸宗寺，在鐘樓的墻壁上題寫道：『一天清閑就有一天像神仙，六神調和身體自然安康。丹田里有寶藏，不要向外尋道，面對外境無心，不要問禪。』 不久后，他路過黃龍山，看到紫色的雲彩聚集如傘蓋，懷疑有奇異之人，於是前去拜訪黃龍禪師。當時黃龍禪師正在擊鼓升座說法，黃龍禪師見到他，心想這一定是呂巖，想要引誘他進一步開悟，便厲聲說：『座位旁邊有偷學佛法的人。』 呂巖毅然走出，問道：『一粒米中藏著整個世界，半升的鍋里煮著山川。請問這是什麼意思？』 黃龍禪師指著他說：『這是個守尸鬼。』 呂巖說：『可是我的囊中有長生不死的藥。』 黃龍禪師說：『即使經過八萬劫，最終還是會落入空亡。』
【English Translation】 English version Lie. Long also said 'fierce'. The master also said 'not fierce'. Long then struck him. The master had an awakening from this and bowed in respect.
Chan Master Zhiyong of Huanglong in Ezhou
A monk asked, 'What is the source of all Buddhas?' The master said, 'What is the source of this very question?' The monk said, 'In that case, are all Buddhas without difference?' The master said, 'The Yanping sword has already transformed into a dragon and flown away (Southern Song Dynasty, Shaoxing era), yet there are still people trying to find it by marking the boat.'
Chan Master Changfu Da of Meizhou
A monk asked, 'When a student comes to ask, the master answers. When there is no question, what is the master's intention?' The master said, 'Thank you for your instruction, venerable monk.' Asked, 'Originally there is no question, what is the matter of today?' The master said, 'Venerable monk, this is a very good question.' The monk said, 'What if the student cannot understand?' The master said, 'You can deceive me.' Asked, 'The country has a precious sword, who can see it?' The master said, 'It is not easy for you to come from afar, venerable monk.' The monk said, 'What shape is this sword?' The master said, 'It can be said, and it can also not be said.' The monk said, 'Please, master, tell me.' The master said, 'Hard to meet, hard to encounter.' Asked, 'What is it like when a stone ox lies on the water?' The master said, 'Within the extraordinary, there is still the extraordinary; reckless calculation cannot make it float or sink.' The monk said, 'What happens if I leave like this?' The master said, 'Even with wings to fly to the sky, the sun will set; even turning earth into gold, it is in vain.'
True Man Lü Yan (Late Tang Dynasty)
His courtesy name was Dongbin, and he was from Jingzhao. At the end of the Tang Dynasty (618-907 AD), he failed the imperial examinations three times. By chance, he met Zhongli Quan in a tavern in Chang'an, who taught him the art of prolonging life. From then on, people no longer knew his whereabouts. He once visited Guizong Temple on Mount Lu and wrote on the wall of the bell tower: 'One day of leisure is one day as an immortal; when the six spirits are in harmony, the body is naturally at peace. There is treasure in the Dantian, do not seek the Dao externally; face the environment without mind, do not ask about Chan.' Not long after, he passed by Huanglong Mountain and saw purple clouds gathering like a canopy, suspecting there was an extraordinary person. So he went to visit Chan Master Huanglong. At that time, Chan Master Huanglong was beating the drum and ascending the seat to give a sermon. When Chan Master Huanglong saw him, he thought this must be Lü Yan, wanting to entice him to further enlightenment, so he sternly said, 'There is someone stealing the Dharma beside the seat.' Lü Yan resolutely stepped out and asked, 'Within a grain of rice is hidden the whole world, in a half-liter pot are cooked mountains and rivers. What does this mean?' Chan Master Huanglong pointed at him and said, 'This is a corpse-guarding ghost.' Lü Yan said, 'But I have the medicine of immortality in my bag.' Chan Master Huanglong said, 'Even after eighty thousand kalpas, it will ultimately fall into emptiness.'
。巖薄訝。飛劍脅之。劍不能入。遂再拜求指歸。龍詰曰。半升鐺內煮山川即不問。如何是一粒粟中藏世界。巖于言下頓契。作偈曰。棄卻瓢囊摵碎琴。如今不戀汞中金。自從一見黃龍后。始覺從前錯用心。龍囑令加護。后謁潭州智度覺。有自序曰。余游韶郴。東下湘江。今見覺公。觀其禪學精明。性源淳潔。促膝靜坐。收光內照。一衲之外無餘衣。一缽之外無餘食。達生死岸。破煩惱殼。方今佛衣寂寂兮無傳。禪理懸懸兮幾絕。扶而興者。其在吾師乎。聊作一絕奉記。達者推心方濟物。聖賢傳法不離真。請師開說西來意。七祖如今未有人。
明招謙禪師法嗣
處州報恩契從禪師
開堂升座。烈士鋒前少人陪。云雷擊鼓劍輪開。誰是大雄師子種。滿身鋒刀出頭來。時有僧出。師曰。好著精彩。僧擬伸問。師曰。甚麼處去也。僧乃問。師子未出窟時如何。師曰。鋒铓難擊。曰出窟后如何。師曰。藏身無路。曰欲出不出時如何。師曰。命似懸絲。曰向去事如何。師曰。拶 問如何是和尚家風。師曰。還奈何么 問十二時中如何即是。師曰。金剛頂上看。曰恁么則人天有賴。師曰。汝又誑呼人天作么。
婺州普照瑜禪師
上堂。三十年後。大有人。向這裡亡鋒結舌去在。良久曰。還會么。灼
【現代漢語翻譯】 現代漢語譯本： 巖薄訝（Yán Bóyà）。黃龍慧南禪師用飛劍威脅他，劍卻無法刺入。於是巖薄訝再次拜求指點迷津。黃龍慧南禪師責問道：『半升的鍋里煮山川暫且不問，如何理解一粒米中藏世界？』巖薄訝在言語之下頓時領悟，作偈說道：『丟棄了瓢囊，摔碎了琴，如今不再貪戀汞中的金。自從一見黃龍后，才覺得從前都用錯了心。』黃龍慧南禪師囑咐他好好守護這份領悟。後來巖薄訝拜訪了潭州智度覺禪師，寫了一篇自序說：『我遊歷韶州、郴州，向東沿著湘江而下，如今拜見了覺公。觀察他的禪學精深明徹，性情本源純樸清凈，促膝長談，收斂光芒向內觀照。一件僧衣之外沒有多餘的衣服，一個缽盂之外沒有多餘的食物。通達生死之岸，打破煩惱之殼。如今佛法衰微寂靜，幾乎沒有傳承，禪理玄妙深遠，幾乎斷絕。能夠扶持它使之興盛的，大概就是我的老師吧！』姑且作一首絕句奉上作為記錄：『通達的人推己及人才能救濟萬物，聖賢傳授佛法不離真實本性。請老師開示西來之意（禪宗祖師達摩從西土帶來的禪法），七祖（指禪宗七祖）如今還沒有人。』
明招謙禪師的法嗣
處州報恩契從禪師
開始講法升座。『烈士的鋒芒前很少有人陪伴，云雷擊鼓劍輪展開。誰是大雄（佛的稱號）師子（獅子）的種子，滿身鋒刀顯露頭角。』當時有僧人出來。契從禪師說：『好一個精彩！』僧人想要提問。契從禪師說：『什麼地方去呀？』僧人於是問道：『師子未出窟時如何？』契從禪師說：『鋒芒難以擊打。』僧人說：『出窟后如何？』契從禪師說：『藏身無路。』僧人說：『欲出不出時如何？』契從禪師說：『命似懸絲。』僧人說：『向去事如何？』契從禪師說：『拶（逼迫）。』問：『如何是和尚家風？』契從禪師說：『還奈何么（無可奈何）？』問：『十二時中如何即是？』契從禪師說：『金剛頂上看。』僧人說：『這樣說來人天（人和天神）都有仰賴了。』契從禪師說：『你又欺騙呼喚人天做什麼？』
婺州普照瑜禪師
上堂。『三十年後，大有人，向這裡亡鋒結舌去在。』良久說：『會么（明白嗎）？』灼（明白）。
【English Translation】 English version: Yán Bóyà. Huánglóng Huìnán (Yellow Dragon Huinan) Zen Master threatened him with a flying sword, but the sword could not penetrate. Thereupon, Yán Bóyà prostrated himself again, seeking guidance. Huánglóng questioned him, saying, 'We won't ask about cooking mountains and rivers in a half-liter pot, but how is it that the world is contained within a single grain of rice?' Yán Bóyà had a sudden realization upon hearing these words and composed a verse, saying, 'Discarding the gourd and smashing the zither, I no longer crave the gold in mercury. Since meeting Huánglóng, I realize that I have been misusing my mind all along.' Huánglóng instructed him to cherish this realization. Later, Yán Bóyà visited Zhìdù Jué (Wisdom-Crossing Awareness) Zen Master of Tánzhōu (present-day Changsha, Hunan Province) and wrote a preface, saying, 'I traveled through Sháozhōu (present-day Shaoguan, Guangdong Province) and Chénzhōu (present-day Chenzhou, Hunan Province), going east along the Xiāng River. Now I have met Jué Gōng (Awareness Master). Observing his profound and clear Zen learning, his nature is pure and unadulterated. We sat knee-to-knee, conversing intimately, he collects his light and shines it inward. He has no extra clothes beyond his robe, no extra food beyond his bowl. He has reached the shore of birth and death, and broken the shell of afflictions. Today, the Buddha's robe is quiet and without transmission, and the principles of Zen are subtle and profound, almost extinct. The one who can support and revive it is probably my teacher!' He composed a quatrain as a record: 'Those who are enlightened extend their hearts to save all beings, the sages transmit the Dharma without departing from the truth. Please, teacher, explain the meaning of the coming from the West (Dharma brought by Bodhidharma from India), the Seventh Ancestor (referring to the seventh Zen patriarch) is still without a successor.'
Successor of Zen Master Míngzhāo Qiān (Bright Summons Qian)
Zen Master Qìcóng (Agreement Follower) of Bào'ēn (Repaying Kindness) Monastery in Chùzhōu (present-day Lishui, Zhejiang Province)
Ascended the seat to give a Dharma talk. 'Few accompany the valiant before the sharp edge, thunder and lightning strike as the sword wheel unfolds. Who is the seed of the Great Hero (Buddha) Lion, revealing their talents amidst a storm of blades?' At that time, a monk came forward. The Master said, 'What a splendid display!' The monk intended to ask a question. The Master said, 'Where are you going?' The monk then asked, 'What is it like when the lion has not yet left the cave?' The Master said, 'The sharp edge is difficult to strike.' The monk said, 'What is it like after leaving the cave?' The Master said, 'There is no way to hide.' The monk said, 'What is it like when it wants to leave but hasn't yet?' The Master said, 'Life hangs by a thread.' The monk said, 'What about the matter of going forward?' The Master said, 'Pressing.' Asked, 'What is the family style of the abbot?' The Master said, 'Can you do anything about it?' Asked, 'What is it like in the midst of the twelve periods of the day?' The Master said, 'Look from the summit of the Vajra.' The monk said, 'In that case, humans and gods are relying on you.' The Master said, 'Why are you deceiving and calling upon humans and gods?'
Zen Master Pǔzhào Yú (Universal Illumination Yu) of Wùzhōu (present-day Jinhua, Zhejiang Province)
Ascended the hall. 'Thirty years from now, there will be many who will lose their edge and be tongue-tied here.' After a long pause, he said, 'Do you understand?' Clearly.
然若不是真師子兒。爭識得上上之機。時有僧問。師子未出窟時如何。師曰。眾獸徒然。曰出窟后如何。師曰。狐絕萬里。曰欲出不出時如何。師曰。當沖者喪。曰向去事如何。師曰。決在臨鋒。僧禮拜。師有頌曰。決在臨鋒處。天然師子機。顰呻出三界。非祖莫能知。
婺州雙溪保初禪師
上堂。未透徹不須呈。十方世界廓然明。孤峰頂上通機照。不用看他北斗星 僧問。九夏靈峰劍。請師不露鋒。師曰。未拍金鎖前何不問。曰千般徒設用。難出髑髏前。師曰。背後礙殺人。
處州涌泉究禪師
上堂。良久曰。還有虎狼禪客么。有則放出一個來。僧才出。師曰。還知喪命處么。曰學人咨和尚。師曰。甚麼處去也。曰師子未出窟時如何。師曰。抖㖃地。曰出窟后如何。師曰。蓋天蓋地。曰欲出不出時如何。師曰。一切人辨不得。曰向去事如何。師曰。俊鷂亦迷蹤。
衢州羅漢義禪師
上堂。眾集。僧才出。師曰。不是好底。僧禮拜起問。龍泉寶劍。請師揮。師曰。甚麼處去也。曰恁么則龍溪南面盡铓鋒。師曰。收取 問不落古今。請師道。師曰。還怪得么。曰猶落古今。師曰。莫錯。
羅漢琛禪師法嗣
襄州清溪山洪進禪師
在地藏時。居第一座。一日地藏
【現代漢語翻譯】 現代漢語譯本： 如果不是真正的獅子之子，怎麼能認識到最上乘的玄機呢？當時有僧人問：『獅子未出洞穴時怎麼樣？』 師父說：『眾獸徒勞無功。』 僧人說：『出洞穴后怎麼樣？』 師父說：『狐貍絕跡萬里。』 僧人說：『想要出又不出時怎麼樣？』 師父說：『當面衝撞者喪命。』 僧人說：『未來的事情怎麼樣？』 師父說：『決斷就在臨陣對敵之時。』 僧人禮拜。師父有頌說：『決斷就在臨陣對敵之處，是天然的獅子玄機。一顰一笑都超出三界之外，不是祖師無法知曉。』
婺州（今浙江金華一帶）雙溪保初禪師
上堂開示：『沒有透徹領悟就不要輕易顯露，十方世界自然廓然開明。孤峰頂上通達玄機的照耀，不用去看那北斗星。』 僧人問：『九夏靈峰劍，請師父不要露出鋒芒。』 師父說：『未拍金鎖前為何不問？』 僧人說：『千般徒勞的設用，難以超出髑髏（dú lóu，頭蓋骨）之前。』 師父說：『背後阻礙殺人。』
處州（今浙江麗水一帶）涌泉究禪師
上堂開示，良久后說：『還有虎狼一樣的禪客嗎？有就放出一個來。』 僧人剛出來，師父說：『還知道喪命之處嗎？』 僧人說：『學人請教和尚。』 師父說：『什麼地方去了？』 僧人說：『獅子未出洞穴時怎麼樣？』 師父說：『抖擻精神。』 僧人說：『出洞穴后怎麼樣？』 師父說：『蓋天蓋地。』 僧人說：『想要出又不出時怎麼樣？』 師父說：『一切人都辨別不出。』 僧人說：『未來的事情怎麼樣？』 師父說：『連俊俏的鷂鷹也迷失軌跡。』
衢州（今浙江衢州一帶）羅漢義禪師
上堂開示，眾人聚集。僧人剛出來，師父說：『不是好的。』 僧人禮拜起身問道：『龍泉寶劍，請師父揮動。』 師父說：『什麼地方去了？』 僧人說：『如此說來，龍溪南面都充滿了鋒芒。』 師父說：『收起來。』 問：『不落入古今，請師父說。』 師父說：『還覺得奇怪嗎？』 僧人說：『仍然落入古今。』 師父說：『不要弄錯。』
羅漢琛禪師的法嗣
襄州（今湖北襄陽一帶）清溪山洪進禪師
在地藏院時，擔任第一座。一日地藏
【English Translation】 English version: If not a true lion's son, how could one recognize the supreme opportunity? At that time, a monk asked: 'What is it like when the lion has not yet left the cave?' The master said: 'The beasts are futile.' The monk said: 'What is it like after leaving the cave?' The master said: 'The fox disappears ten thousand miles away.' The monk said: 'What is it like when wanting to come out but not coming out?' The master said: 'Those who confront it head-on will perish.' The monk said: 'What about future matters?' The master said: 'The decision lies in facing the enemy.' The monk bowed. The master had a verse saying: 'The decision lies in the moment of facing the enemy, it is the natural lion's opportunity. A frown or a smile goes beyond the three realms, only the patriarch can know it.'
Chan Master Baochu of Shuangxi in Wuzhou (present-day JinHua, Zhejiang Province)
Entering the hall for instruction: 'If you have not thoroughly understood, do not show it off. The ten directions of the world are naturally clear and bright. The illumination of the opportunity on the solitary peak, no need to look at the Big Dipper.' A monk asked: 'The sword of Lingfeng in the nine summers, please master do not reveal its edge.' The master said: 'Why didn't you ask before clapping the golden lock?' The monk said: 'A thousand futile uses, difficult to surpass before the skull (Dú Lóu, skull).' The master said: 'Obstructing and killing people behind.'
Chan Master Jiu of Yongquan in Chuzhou (present-day Lishui, Zhejiang Province)
Entering the hall for instruction, after a long silence, he said: 'Are there any Zen practitioners like tigers and wolves? If so, release one.' As soon as the monk came out, the master said: 'Do you know where you will lose your life?' The monk said: 'The student consults the abbot.' The master said: 'Where did it go?' The monk said: 'What is it like when the lion has not yet left the cave?' The master said: 'Shake it off.' The monk said: 'What is it like after leaving the cave?' The master said: 'Covering the sky and covering the earth.' The monk said: 'What is it like when wanting to come out but not coming out?' The master said: 'No one can distinguish it.' The monk said: 'What about future matters?' The master said: 'Even the swift falcon loses its tracks.'
Chan Master Yi of Luohan in Quzhou (present-day Quzhou, Zhejiang Province)
Entering the hall for instruction, the crowd gathered. As soon as the monk came out, the master said: 'Not good.' The monk bowed and asked: 'The Dragon Spring sword, please master wield it.' The master said: 'Where did it go?' The monk said: 'In that case, the south side of Dragon Creek is full of sharp edges.' The master said: 'Take it back.' Asked: 'Not falling into ancient or modern, please master speak.' The master said: 'Do you still find it strange?' The monk said: 'Still falling into ancient and modern.' The master said: 'Don't be mistaken.'
Dharma Successor of Chan Master Chen of Luohan
Chan Master Hongjin of Qingxi Mountain in Xiangzhou (present-day Xiangyang, Hubei Province)
When at the Dizang (Ksitigarbha) monastery, he held the first seat. One day, Dizang
上堂。二僧出禮拜。藏曰俱錯。二僧無語下堂。請益修山主。修曰。汝自巍巍堂堂。卻禮拜擬問他人。豈不是錯。師聞之不肯。修乃問。未審上座又作么生。師曰。汝自迷暗。焉可為人。修憤然。上方丈請益。藏指廊下曰。典座入庫頭去也。修乃省過 一日師問修曰。明知生是不生之理。為甚麼被生死之所流轉。修曰。筍畢竟成竹去。如今作篦使還得么。師曰。汝向後自悟去在。修曰。某所見祇如此。上座意旨又如何。師指曰。這個是監院房。那個是典座房。修即禮謝 住后。僧問。眾盲摸象。各說異端。忽遇明眼人。又作么生。師曰。汝但舉似諸方 師經行次。眾僧隨從。乃謂眾曰。古人有甚麼言句。大家商量。時有從漪上座。出衆擬問次。師曰。這沒毛驢。漪渙然省悟。
升州清涼院休復悟空禪師
北海王氏子。幼出家。十九納戒。嘗自謂曰。茍尚能詮。則為滯筏。將趣凝寂。復患墮空。既進退莫決。舍二何之。乃參尋宗匠。依地藏經年不契。直得成病。入涅槃堂。一夜藏去看。乃問。覆上座安樂么。師曰。某甲為和尚因緣背。藏指燈籠曰。見么。師曰見。藏曰。祇這個也不背。師于言下有省。
后修山主
問訊地藏曰。某甲百劫千生。曾與和尚違背。來此又值和尚不安。藏遂豎起拄杖
【現代漢語翻譯】 現代漢語譯本 禪師升座說法。有兩個僧人出來禮拜。地藏（地藏菩薩，佛教中一位重要的菩薩）禪師說：『都錯了。』兩個僧人無話可說，退下佛堂。修山主請教地藏禪師，修山主說：『你自己巍巍堂堂，卻禮拜想要問他人，豈不是錯？』禪師聽了不認可。修山主於是問：『不知上座您又怎麼說？』禪師說：『你自己迷暗，怎麼可以爲人師表？』修山主憤然。上方丈請教。地藏禪師指著走廊下說：『典座（寺院中負責管理僧眾日常事務的僧人）入庫房去了。』修山主於是醒悟自己的過錯。一天，禪師問修山主：『明明知道生是不生的道理，為什麼會被生死所流轉？』修山主說：『竹筍畢竟會長成竹子，現在把它做成篦子（一種梳頭工具）還能用嗎？』禪師說：『你向後自己領悟去吧。』修山主說：『我所見到的只是如此，上座您的意思又如何？』禪師指著說：『這個是監院（寺院中的管理者）的房間，那個是典座的房間。』修山主立刻禮拜感謝。禪師住持一方后，有僧人問：『眾盲人摸象，各自說不同的見解，忽然遇到明眼人，又會怎麼樣呢？』禪師說：『你只管把這個道理告訴各方。』禪師經行時，眾僧跟隨。禪師對大家說：『古人有什麼言句，大家商量商量。』當時有從漪上座，從人群中出來想要提問，禪師說：『這沒毛的驢子。』從漪渙然省悟。
升州清涼院休復悟空禪師
是北海王氏的兒子，從小出家，十九歲受戒。曾經自言自語說：『如果還執著于能詮釋的語言，那就是被木筏所束縛。想要趨向凝定寂靜，又擔心墮入空無。』既然進退兩難，捨棄哪一個好呢？於是參訪宗師，依止地藏（地藏菩薩，佛教中一位重要的菩薩）禪師多年卻不能領悟，直到生病。進入涅槃堂。一天晚上，地藏（地藏菩薩，佛教中一位重要的菩薩）禪師去看他，問道：『覆上座安樂嗎？』禪師說：『我因為和尚的緣故而背離。』地藏（地藏菩薩，佛教中一位重要的菩薩）禪師指著燈籠說：『看見了嗎？』禪師說：『看見了。』地藏（地藏菩薩，佛教中一位重要的菩薩）禪師說：『僅僅這個也沒有背離。』禪師在言語下有所領悟。
後來修山主
問訊地藏（地藏菩薩，佛教中一位重要的菩薩）禪師說：『我百劫千生，曾經與和尚違背，來到這裡又遇到和尚不安。』地藏（地藏菩薩，佛教中一位重要的菩薩）禪師於是豎起拄杖。
【English Translation】 English version The Zen master ascended the Dharma hall. Two monks came forward to prostrate themselves. Zang (Dizang, an important Bodhisattva in Buddhism) said, 'Both are wrong.' The two monks were speechless and withdrew from the hall. Xiu, the mountain master, sought instruction from Zang. Xiu said, 'You yourself are dignified and imposing, yet you prostrate yourselves to ask others, isn't that wrong?' The Zen master did not agree. Xiu then asked, 'I wonder what you, venerable sir, would say?' The Zen master said, 'You yourself are deluded, how can you be a teacher of others?' Xiu was indignant. He went to the abbot's room to seek instruction. Zang pointed to the corridor and said, 'The cook (the monk in charge of managing the daily affairs of the monastic community) has gone to the storehouse.' Xiu then realized his mistake. One day, the Zen master asked Xiu, 'Clearly knowing that birth is the principle of non-birth, why are you still subject to the cycle of birth and death?' Xiu said, 'Bamboo shoots will eventually grow into bamboo, can they still be used to make combs (a tool for combing hair) now?' The Zen master said, 'You will realize it yourself later.' Xiu said, 'What I see is only this, what is your intention, venerable sir?' The Zen master pointed and said, 'This is the supervisor's (the manager in the monastery) room, that is the cook's room.' Xiu immediately bowed and thanked him. After the Zen master took charge of the monastery, a monk asked, 'A group of blind men touching an elephant, each giving different interpretations, what will happen when they suddenly encounter a person with clear vision?' The Zen master said, 'You just need to tell this principle to all directions.' When the Zen master was walking, the monks followed. The Zen master said to everyone, 'What sayings did the ancients have, let's discuss them.' At that time, there was an elder monk named Cong Yi, who came out from the crowd wanting to ask a question, the Zen master said, 'This hairless donkey.' Cong Yi suddenly realized.
Zen Master Xiu Fu Wukong of Qingliang Temple in Sheng Prefecture
He was the son of the Wang family of Beihai, became a monk at a young age, and was ordained at the age of nineteen. He once said to himself, 'If I still cling to the language that can explain, then I am bound by the raft. If I want to move towards stillness and tranquility, I am afraid of falling into emptiness.' Since it is difficult to advance or retreat, which one should I abandon? So he visited masters and relied on Zang (Dizang, an important Bodhisattva in Buddhism) for many years but could not understand, until he became ill. He entered the Nirvana Hall. One night, Zang (Dizang, an important Bodhisattva in Buddhism) went to see him and asked, 'Are you comfortable, venerable Fu?' The Zen master said, 'I am separated because of the abbot.' Zang (Dizang, an important Bodhisattva in Buddhism) pointed to the lantern and said, 'Do you see it?' The Zen master said, 'I see it.' Zang (Dizang, an important Bodhisattva in Buddhism) said, 'Just this is not separated.' The Zen master had some understanding in his words.
Later, Mountain Master Xiu
Asked Zang (Dizang, an important Bodhisattva in Buddhism), 'I have been in conflict with the abbot for hundreds of kalpas, and I am uneasy to meet the abbot again here.' Zang (Dizang, an important Bodhisattva in Buddhism) then raised his staff.
曰。祇這個也不背。師忽然契悟。後繼法眼住崇壽。江南國主。創清涼道場。延請居之 上堂。古聖才生下。便周行七步。目顧四方云。天上天下唯我獨尊。他便有這個方便奇特。祇如諸上座。初生下時。有甚麼奇特。試舉看。若道無。即對面諱卻。若道有。又作么生通得個訊息。還會么。上座幸然有奇特事。因甚麼不知去。珍重 僧問。如何是佛。師曰。汝是眾生。曰還肯也無。師曰。虛施此問 問如何是西來意。師曰。汝道此土還有么 問省要處。乞師一言。師曰。珍重 問如何是道。師曰。本來無一物。何處有塵埃。僧禮拜。師曰。莫錯會 問如何是一塵入正受。師曰。色即空。曰如何是諸塵三昧起。師曰。空即色 問諸餘即不問。如何是悟空一句。師曰。兩句也 問牛頭未見四祖時。為甚麼百鳥銜華。師曰。未見四祖。曰見后為甚麼不銜華。師曰。見四祖 問如何是自己事。師曰。幾處問人來 問古人得個甚麼即便休歇去。師曰。汝得個甚麼。即不休歇去 問如何是學人出身處。師曰。千般比不得。曰請和尚道。師曰。古亦有。今亦有 問如何是亡僧面前觸目菩提。師曰。問取髑髏后 問毒龍奮迅。萬象同然時如何。師曰。你甚麼處得這個問頭 問忠座主。講甚麼經。曰法華經。師曰。若有說法華經處。我現
【現代漢語翻譯】 現代漢語譯本 （僧人）問：『僅僅這樣也不違背（佛法）嗎？』 師父忽然領悟。後來繼承法眼宗，住在崇壽寺。江南國主，建立清涼道場，邀請他居住。 上堂開示：『古聖（指佛）才出生，便行走七步，目光環顧四方說：「天上天下，唯我獨尊。」 他便有這種方便奇特之處。諸位上座，你們初生之時，有什麼奇特之處？試著說來看。如果說沒有，就是當面隱瞞。如果說有，又如何通達這個訊息？會嗎？上座們幸好有奇特之事，因什麼不知曉呢？珍重。』 僧人問：『如何是佛？』 師父說：『你是眾生。』 （僧人）說：『（佛）還認可（我）嗎？』 師父說：『白白提出這個問題。』 問：『如何是西來意（達摩祖師西來的目的）？』 師父說：『你說此土還有（西來意）嗎？』 問：『（最）重要的（話），請師父說一句。』 師父說：『珍重。』 問：『如何是道？』 師父說：『本來無一物，何處有塵埃。』 僧人禮拜。師父說：『不要錯會（我的意思）。』 問：『如何是一塵入正受？』 師父說：『色即是空。』 （僧人）說：『如何是諸塵三昧起？』 師父說：『空即是色。』 問：『其餘的暫且不問，如何是悟空一句？』 師父說：『兩句也是（空）。』 問：『牛頭（法融禪師）未見四祖（道信禪師）時，為什麼百鳥銜花？』 師父說：『未見四祖。』 （僧人）說：『見后為什麼不銜花？』 師父說：『見四祖（后）。』 問：『如何是自己事？』 師父說：『到處問人來。』 問：『古人得到個什麼便休歇去？』 師父說：『你得到個什麼，便不休歇去？』 問：『如何是學人出身處？』 師父說：『千般比不得。』 （僧人）說：『請和尚說。』 師父說：『古也有，今也有。』 問：『如何是亡僧面前觸目菩提？』 師父說：『問取髑髏后（問死人去）。』 問：『毒龍奮迅，萬象同然時如何？』 師父說：『你什麼地方得到這個問頭？』 問：『忠座主，講什麼經？』 （僧人）說：『《法華經》。』 師父說：『若有說法華經處，我現（身）。』
【English Translation】 English version Said: 'Is it that even this does not contradict (the Dharma)?' The master suddenly had an enlightenment. Later, he inherited the Fayan school and resided at Chongshou Temple. The ruler of Jiangnan established the Qingliang Dojo and invited him to live there. Ascending the hall, he instructed: 'When the ancient sage (referring to the Buddha) was first born, he walked seven steps, looked around in all directions, and said, "Above the heavens and below the heavens, I alone am the honored one." He then had this expedient and unique quality. As for you, venerable monks, what unique quality did you have when you were first born? Try to say it. If you say you didn't, then you are concealing it to my face. If you say you did, then how do you get through this message? Do you understand? Fortunately, you venerable monks have unique things, why don't you know them? Treasure this.' A monk asked: 'What is Buddha?' The master said: 'You are a sentient being.' (The monk) said: 'Does (the Buddha) acknowledge (me)?' The master said: 'You are asking this question in vain.' Asked: 'What is the meaning of the Westward Journey (Bodhidharma's purpose in coming from the West)?' The master said: 'Do you say that this land still has (the meaning of the Westward Journey)?' Asked: 'The most important (word), please master say one sentence.' The master said: 'Treasure this.' Asked: 'What is the Dao?' The master said: 'Originally there is not a single thing, where can there be dust?' The monk bowed. The master said: 'Don't misunderstand (my meaning).' Asked: 'What is one dust entering correct samadhi?' The master said: 'Form is emptiness.' (The monk) said: 'What is all dust samadhi arising?' The master said: 'Emptiness is form.' Asked: 'The others I won't ask, what is the one sentence of realizing emptiness?' The master said: 'Two sentences are also (emptiness).' Asked: 'When Niutou (Fazong Zen Master) had not yet seen the Fourth Patriarch (Daoxin Zen Master), why did the hundred birds carry flowers?' The master said: 'Had not yet seen the Fourth Patriarch.' (The monk) said: 'Why didn't they carry flowers after seeing him?' The master said: 'Saw the Fourth Patriarch (after).' Asked: 'What is one's own affair?' The master said: 'Coming to ask people everywhere.' Asked: 'What did the ancients get that they then rested?' The master said: 'What did you get, that you then don't rest?' Asked: 'What is the place of origin for a student?' The master said: 'A thousand kinds cannot compare.' (The monk) said: 'Please, venerable monk, say it.' The master said: 'The ancient also had it, the present also has it.' Asked: 'What is the immediately apparent Bodhi before the deceased monk?' The master said: 'Ask after the skull (go ask the dead).' Asked: 'When the poisonous dragon rages and all phenomena are the same, what is it like?' The master said: 'Where did you get this question from?' Asked: 'What sutra does the Venerable Zhong lecture on?' (The monk) said: 'The Lotus Sutra.' The master said: 'If there is a place where the Lotus Sutra is lectured, I will appear (in person).'
寶塔。當爲證明。大德講。甚麼人證明。忠無對 後晉天福癸卯十月朔日。遣僧報法眼至。囑付訖。又致書辭國主。取三日夜子時入滅。國主令本院至時擊鐘。及期大眾普集。師端坐警眾曰。無棄光影。語絕告寂。時國主。聞鐘登高臺。遙禮深加哀慕。仍致祭茶毗。收舍利建塔。
撫州龍濟紹修禪師
初與法眼。同參地藏。所得謂已臻極。暨同辭至建陽。途中譚次。眼忽問。古人道。萬象之中獨露身。是撥萬象。不撥萬象。師曰不撥。眼曰。說甚麼撥不撥。師懵然不知。卻回地藏。藏問。子去未久。何以卻來。師曰。有事未決。豈憚䟦涉山川。藏曰。汝跋涉許多山川。也還不惡。師未喻旨。乃問。古人道。萬象之中獨露身。意旨如何。藏曰。汝道。古人撥萬象。不撥萬象。師曰不撥。藏曰。兩個也。師駭然沉思。而卻問。未審古人撥萬象。不撥萬象。藏曰。汝喚甚麼作萬象。師方省悟。再辭地藏。覲於法眼。眼語意。與地藏開示。前後如一。師后居龍濟山。不務聚徒。而學者奔至 上堂。具足凡夫法。凡夫不知。具足聖人法。聖人不會。聖人若會。即是凡夫。凡夫若知。即是聖人。此兩語一理三義。若人辨得。不妨于佛法中有個入處。若辨不得。莫道不疑好。珍重 僧問。見色便見心。露柱是色。如何是
【現代漢語翻譯】 現代漢語譯本 寶塔，可以作為證驗。大德講經說法，由什麼人來證明呢？忠沒有回答。（法眼文益禪師于）後晉天福癸卯年（943年）十月初一日，派僧人告知法眼禪師將要離世的訊息，並囑咐後事完畢。又寫信向國主辭別，說要在三日後的夜半子時入滅。國主命令本寺院到時敲鐘。到了約定的時間，大眾都聚集起來。法眼禪師端坐著警示眾人說：『不要捨棄光影。』說完就圓寂了。當時國主聽到鐘聲，登上高臺，遙遙禮拜，深感哀慕，於是舉行祭奠和茶毗（火化），收取捨利並建造寶塔。
撫州龍濟紹修禪師
起初與法眼禪師一同參學于地藏禪師處，（紹修禪師）自認為已經達到了極高的境界。等到一同告別地藏禪師前往建陽時，途中談論佛法，法眼禪師忽然問道：『古人說，萬象之中獨露身，是撥開萬象，還是不撥開萬象？』紹修禪師回答說：『不撥開。』法眼禪師說：『說什麼撥不撥？』紹修禪師茫然不知所措，於是返回地藏禪師處。地藏禪師問：『你離開沒多久，為什麼又回來了？』紹修禪師說：『有事未決，豈能害怕跋涉山川？』地藏禪師說：『你跋涉了這麼多山川，也還不壞。』紹修禪師沒有領悟其中的旨意，於是問道：『古人說，萬象之中獨露身，意旨如何？』地藏禪師說：『你說，古人撥開萬象，還是不撥開萬象？』紹修禪師說：『不撥開。』地藏禪師說：『兩個也。』紹修禪師驚駭而沉思，反問道：『不知古人撥開萬象，還是不撥開萬象？』地藏禪師說：『你把什麼叫做萬象？』紹修禪師這才醒悟。再次告別地藏禪師，去拜見法眼禪師。法眼禪師所說的意思，與地藏禪師開示的，前後一致。紹修禪師後來住在龍濟山，不致力于招攬徒眾，但求學者卻紛紛前來。（紹修禪師）上堂說法：『具足凡夫的法，凡夫卻不知道；具足聖人的法，聖人卻不會。聖人如果會了，就是凡夫；凡夫如果知道了，就是聖人。這兩句話，一個道理，三種含義。如果有人能夠辨別清楚，不妨在佛法中有所領悟。如果辨別不清楚，最好不要輕易懷疑。珍重！』有僧人問：『見色便見心，露柱是色，如何是心？』
【English Translation】 English version The pagoda can serve as proof. A virtuous monk is lecturing, who will prove it? Zhong did not answer. On the first day of the tenth month of the year Gui Mao (943) during the Tianfu reign of the Later Jin Dynasty, a monk was sent to inform Fayan (Fayan Wenyi, a Chan master) of his impending death and to make arrangements for his affairs. He also wrote a letter to bid farewell to the ruler, stating that he would enter Nirvana at midnight three days later. The ruler ordered the temple to strike the bell at that time. When the time came, the assembly gathered. The master sat upright and warned the assembly, 'Do not abandon the light and shadow.' After speaking, he passed away peacefully. At that time, the ruler heard the bell, ascended a high platform, and paid respects from afar, deeply mourning him. He then held a memorial service and cremation, collected the relics, and built a pagoda.
Chan Master Shaoxiu of Longji Temple in Fuzhou
Initially, he studied with Chan Master Dizang (Dizang, meaning Earth Treasury) along with Fayan. Shaoxiu thought he had reached the ultimate state. When they were leaving Dizang together to go to Jianyang, during a discussion on the way, Fayan suddenly asked, 'An ancient person said, 'The self is uniquely revealed within the myriad phenomena.' Is it separating from the myriad phenomena, or not separating from the myriad phenomena?' Shaoxiu replied, 'Not separating.' Fayan said, 'What are you talking about, separating or not separating?' Shaoxiu was bewildered and did not know what to do, so he returned to Dizang. Dizang asked, 'You haven't been gone long, why have you returned?' Shaoxiu said, 'There is something unresolved, how could I fear traversing mountains and rivers?' Dizang said, 'Your traversing so many mountains and rivers is not bad.' Shaoxiu did not understand the meaning, so he asked, 'An ancient person said, 'The self is uniquely revealed within the myriad phenomena.' What is the meaning of this?' Dizang said, 'You say, did the ancient person separate from the myriad phenomena, or not separate from the myriad phenomena?' Shaoxiu said, 'Not separating.' Dizang said, 'Two also.' Shaoxiu was shocked and pondered, and then asked, 'I don't know, did the ancient person separate from the myriad phenomena, or not separate from the myriad phenomena?' Dizang said, 'What do you call the myriad phenomena?' Shaoxiu then awakened. He bid farewell to Dizang again and went to see Fayan. The meaning of Fayan's words was the same as Dizang's teachings, consistent from beginning to end. Later, Shaoxiu lived on Longji Mountain, not striving to gather disciples, but scholars flocked to him. (Shaoxiu) ascended the platform and said, 'Fully possessing the Dharma of ordinary beings, ordinary beings do not know it; fully possessing the Dharma of sages, sages do not understand it. If sages understand it, they are ordinary beings; if ordinary beings know it, they are sages. These two sentences, one principle, three meanings. If someone can discern them clearly, it may be helpful to have an entry point into the Buddha Dharma. If you cannot discern them clearly, it is best not to doubt easily. Treasure this!' A monk asked, 'Seeing form is seeing mind, the pillar is form, what is mind?'
心。師曰。幸然未會。且莫詐明頭 問如何得出三界。師曰。是三界則一任出。曰不是三界又如何。師曰。甚麼處不是三界 問當揚舉唱。誰是委者。師曰。非汝不委 問如何是萬法主。師曰。把將萬法來 問承古有言。須彌納芥子。芥子納須彌。如何是須彌。師曰。穿破汝心。曰如何是芥子。師曰。塞卻汝眼。曰如何納得。師曰。把將須彌與芥子來。曰前言何在。師曰。前有甚麼言 問僧。甚處來。曰翠巖。師曰。翠巖有何言句示徒。曰尋常道。出門逢彌勒。入門見釋迦。師曰。與么道又爭得。曰和尚又如何。師曰。出門逢阿誰。入門見甚麼。僧于言下有省 上堂。聲色不到處。病在見聞。言詮不及處。過在唇吻。僧問。離卻聲色。請和尚道。師曰。聲色里問將來 問如何是學人心。師曰。阿誰恁么問 問劫火洞然。大千俱壞。未審這個還壞也無。師曰不壞。曰為甚麼不壞。師曰。為同大千 上堂。捲簾除卻障。閉戶生窒礙。祇這障與礙。古今無人會。會得是障礙。不會不自在 問巨夜之中。以何為眼。師曰。暗 問纖毫不隔。為甚麼覷之不見。師曰。作家弄影漢 問古鏡未磨時如何。師曰。照破天地。曰磨后如何。師曰。黑漆漆地 問如何是普眼。師曰。纖毫覷不見。曰為甚麼覷不見。師曰。為伊眼太大 問如何
【現代漢語翻譯】 現代漢語譯本： 心。 師父說：『幸好你還沒領會，暫且不要裝作明白。』 問：『如何才能超出三界（佛教宇宙觀中的欲界、色界、無色界）。』 師父說：『是三界就任憑你超出。』 問：『不是三界又如何？』 師父說：『什麼地方不是三界？』 問：『當揚聲舉唱時，誰是真正理解的人？』 師父說：『不是你不理解。』 問：『如何是萬法之主（宇宙萬物的根本）？』 師父說：『把萬法拿來。』 問：『古人有言，須彌山（佛教中的聖山）能容納芥子，芥子能容納須彌山，如何是須彌山？』 師父說：『穿破你的心。』 問：『如何是芥子？』 師父說：『塞住你的眼。』 問：『如何能容納？』 師父說：『把須彌山和芥子拿來。』 問：『之前說的話在哪裡？』 師父說：『之前有什麼話？』 問僧人：『從哪裡來？』 答：『翠巖。』 師父說：『翠巖有什麼言語開示學徒？』 答：『平常說，出門遇到彌勒（未來佛），入門見到釋迦（釋迦牟尼佛）。』 師父說：『這樣說又有什麼用？』 答：『和尚您又怎麼說？』 師父說：『出門遇到誰？入門見到什麼？』 僧人聽后當下有所領悟。 上堂說法。聲音和顏色到達不了的地方，毛病在於見和聞。言語詮釋不到的地方，過錯在於唇和舌。僧人問：『離開聲音和顏色，請和尚說。』 師父說：『在聲音和顏色里問將來。』 問：『如何是學道人的心？』 師父說：『是誰這樣問？』 問：『劫火（世界末日的火災）燃燒，整個大千世界（佛教宇宙觀）都毀滅了，不知道這個（指本性或真如）還會毀滅嗎？』 師父說：『不毀滅。』 問：『為什麼不毀滅？』 師父說：『因為它與大千世界相同。』 上堂說法。捲起簾子除去遮蔽，關上門就會產生阻礙。只是這遮蔽和阻礙，自古以來沒有人能理解。理解了就是障礙，不理解就不自在。 問：『在巨大的黑夜之中，用什麼作為眼睛？』 師父說：『黑暗。』 問：『一絲一毫也不隔閡，為什麼看也看不見？』 師父說：『你是個會弄影子的傢伙。』 問：『古鏡未磨的時候如何？』 師父說：『照破天地。』 問：『磨后如何？』 師父說：『黑漆漆地。』 問：『如何是普眼（無所不見的眼睛）？』 師父說：『一絲一毫也看不見。』 問：『為什麼看不見？』 師父說：『因為它眼睛太大了。』 問：『如何……』
English version: Mind. The Master said, 'Fortunately, you haven't understood yet. Don't pretend to be enlightened.' Asked, 'How can one get out of the Three Realms (the Realm of Desire, the Realm of Form, and the Formless Realm in Buddhist cosmology)?' The Master said, 'If it is the Three Realms, then you are free to leave.' Asked, 'What if it is not the Three Realms?' The Master said, 'Where is it not the Three Realms?' Asked, 'When loudly proclaiming the Dharma, who is the one who truly understands?' The Master said, 'It is not that you do not understand.' Asked, 'What is the Lord of All Dharmas (the fundamental principle of all things)?' The Master said, 'Bring forth all dharmas.' Asked, 'There is an ancient saying, 'Mount Sumeru (the sacred mountain in Buddhism) can be contained in a mustard seed, and a mustard seed can contain Mount Sumeru.' What is Mount Sumeru?' The Master said, 'Break through your mind.' Asked, 'What is the mustard seed?' The Master said, 'Block your eyes.' Asked, 'How can it be contained?' The Master said, 'Bring forth Mount Sumeru and the mustard seed.' Asked, 'Where is the previous saying?' The Master said, 'What previous saying?' A monk asked, 'Where do you come from?' Replied, 'Cuiyan.' The Master said, 'What words does Cuiyan use to instruct disciples?' Replied, 'Usually says, 'Going out the door, you meet Maitreya (the future Buddha); entering the door, you see Shakyamuni (the historical Buddha).' The Master said, 'What's the use of saying that?' Replied, 'What does the Master say?' The Master said, 'Who do you meet when you go out the door? What do you see when you enter the door?' The monk had an awakening upon hearing this. Ascending the Dharma hall. Where sound and color cannot reach, the problem lies in seeing and hearing. Where words cannot express, the fault lies in the lips and tongue. A monk asked, 'Apart from sound and color, please tell us, Master.' The Master said, 'Ask about it in sound and color.' Asked, 'What is the mind of a student of the Way?' The Master said, 'Who is asking such a question?' Asked, 'When the fire of the kalpa (cosmic eon) burns and the entire great chiliocosm (Buddhist universe) is destroyed, I wonder if this (referring to the original nature or Suchness) will also be destroyed?' The Master said, 'It will not be destroyed.' Asked, 'Why will it not be destroyed?' The Master said, 'Because it is the same as the great chiliocosm.' Ascending the Dharma hall. Rolling up the curtain removes the obstruction, closing the door creates hindrance. Only this obstruction and hindrance, no one has understood since ancient times. Understanding it is an obstacle, not understanding it is not at ease. Asked, 'In the midst of the great night, what is used as the eye?' The Master said, 'Darkness.' Asked, 'There is not the slightest separation, why can't it be seen when looking?' The Master said, 'You are a shadow-playing fellow.' Asked, 'What is it like when the ancient mirror is not yet polished?' The Master said, 'It illuminates heaven and earth.' Asked, 'What is it like after polishing?' The Master said, 'Pitch black.' Asked, 'What is the All-Seeing Eye?' The Master said, 'Not a single hair can be seen.' Asked, 'Why can't it be seen?' The Master said, 'Because its eye is too big.' Asked, 'How...'
【English Translation】 Mind. The Master said, 'Fortunately, you haven't understood yet. Don't pretend to be enlightened.' Asked, 'How can one get out of the Three Realms (the Realm of Desire, the Realm of Form, and the Formless Realm in Buddhist cosmology)?' The Master said, 'If it is the Three Realms, then you are free to leave.' Asked, 'What if it is not the Three Realms?' The Master said, 'Where is it not the Three Realms?' Asked, 'When loudly proclaiming the Dharma, who is the one who truly understands?' The Master said, 'It is not that you do not understand.' Asked, 'What is the Lord of All Dharmas (the fundamental principle of all things)?' The Master said, 'Bring forth all dharmas.' Asked, 'There is an ancient saying, 'Mount Sumeru (the sacred mountain in Buddhism) can be contained in a mustard seed, and a mustard seed can contain Mount Sumeru.' What is Mount Sumeru?' The Master said, 'Break through your mind.' Asked, 'What is the mustard seed?' The Master said, 'Block your eyes.' Asked, 'How can it be contained?' The Master said, 'Bring forth Mount Sumeru and the mustard seed.' Asked, 'Where is the previous saying?' The Master said, 'What previous saying?' A monk asked, 'Where do you come from?' Replied, 'Cuiyan.' The Master said, 'What words does Cuiyan use to instruct disciples?' Replied, 'Usually says, 'Going out the door, you meet Maitreya (the future Buddha); entering the door, you see Shakyamuni (the historical Buddha).' The Master said, 'What's the use of saying that?' Replied, 'What does the Master say?' The Master said, 'Who do you meet when you go out the door? What do you see when you enter the door?' The monk had an awakening upon hearing this. Ascending the Dharma hall. Where sound and color cannot reach, the problem lies in seeing and hearing. Where words cannot express, the fault lies in the lips and tongue. A monk asked, 'Apart from sound and color, please tell us, Master.' The Master said, 'Ask about it in sound and color.' Asked, 'What is the mind of a student of the Way?' The Master said, 'Who is asking such a question?' Asked, 'When the fire of the kalpa (cosmic eon) burns and the entire great chiliocosm (Buddhist universe) is destroyed, I wonder if this (referring to the original nature or Suchness) will also be destroyed?' The Master said, 'It will not be destroyed.' Asked, 'Why will it not be destroyed?' The Master said, 'Because it is the same as the great chiliocosm.' Ascending the Dharma hall. Rolling up the curtain removes the obstruction, closing the door creates hindrance. Only this obstruction and hindrance, no one has understood since ancient times. Understanding it is an obstacle, not understanding it is not at ease. Asked, 'In the midst of the great night, what is used as the eye?' The Master said, 'Darkness.' Asked, 'There is not the slightest separation, why can't it be seen when looking?' The Master said, 'You are a shadow-playing fellow.' Asked, 'What is it like when the ancient mirror is not yet polished?' The Master said, 'It illuminates heaven and earth.' Asked, 'What is it like after polishing?' The Master said, 'Pitch black.' Asked, 'What is the All-Seeing Eye?' The Master said, 'Not a single hair can be seen.' Asked, 'Why can't it be seen?' The Master said, 'Because its eye is too big.' Asked, 'How...'
是大敗壞底人。師曰。劫壞不曾遷。曰此人還知有佛法也無。師曰。若知有佛法。渾成顛倒。曰如何得不顛倒去。師曰。直須知有佛法。曰如何是佛法。師曰。大敗壞 問如何是學人常在底心。師曰。還曾問荷玉么。曰學人不會。師曰。若不會。夏末了問取曹山去 師有頌曰。風動心搖樹。云生性起塵。若明今日事。昧卻本來人。又欲識解脫道。諸法不相到。眼耳絕見聞。聲色鬧浩浩。又初心未入道。不得鬧浩浩。鐘聲里薦取。鐘聲里顛倒。又諸佛不出世。四十九年說。祖師不西來。少林有妙訣。又萬法是心光。諸緣唯性曉。本無迷悟人。祇要今日了。
潞府延慶院傅殷禪師
僧問。見色便見心。燈籠是色。那個是心。師曰。汝不會古人意。曰如何是古人意。師曰。燈籠是心 問若能轉物。即同如來。未審轉甚麼物。師曰。道甚麼。僧擬進語。師曰。這漆桶。
衡岳南臺守安禪師
僧問。人人盡有長安路。如何得到。師曰。即今在甚麼處 問寂寂無依時如何。師曰寂寂底聻。因示頌曰。南臺靜坐一爐香。終日凝然萬慮亡。不是息心除妄想。都緣無事可思量。
杭州天龍寺清慧秀禪師
上堂。諸上座多少無事。十二時中。在何世界。安身立命。且子細點檢看。何不覓個歇處。因甚
【現代漢語翻譯】 現代漢語譯本： 是一個徹底墮落的人。禪師說：『劫難毀滅時，它也不曾遷移。』那人問：『這個人還知道有佛法嗎？』禪師說：『如果知道有佛法，那就完全顛倒了。』那人問：『如何才能不顛倒呢？』禪師說：『直接知道有佛法。』那人問：『什麼是佛法？』禪師說：『大敗壞。』問：『什麼是學人常在的心？』禪師說：『你曾經問過荷玉嗎？』那人說：『學人不會。』禪師說：『如果不會，夏天結束時去問曹山。』禪師有頌說：『風動心搖樹，云生性起塵。若明今日事，昧卻本來人。』又說：『欲識解脫道，諸法不相到。眼耳絕見聞，聲色鬧浩浩。』又說：『初心未入道，不得鬧浩浩。鐘聲里薦取，鐘聲里顛倒。』又說：『諸佛不出世，四十九年說（指佛陀說法四十九年）。祖師不西來，少林有妙訣。』又說：『萬法是心光，諸緣唯性曉。本無迷悟人，只要今日了。』
潞府延慶院傅殷禪師
僧人問：『見色便見心，燈籠是色，哪個是心？』禪師說：『你不會古人的意思。』那人問：『如何是古人的意思？』禪師說：『燈籠是心。』問：『若能轉物，即同如來。未審轉什麼物？』禪師說：『說什麼？』僧人想要說話，禪師說：『這漆桶。』
衡岳南臺守安禪師
僧人問：『人人盡有長安路，如何得到？』禪師說：『現在在什麼地方？』問：『寂寂無依時如何？』禪師說：『寂寂底聻。』於是作頌說：『南臺（衡山南臺寺）一爐香，終日凝然萬慮亡。不是息心除妄想，都緣無事可思量。』
杭州天龍寺清慧秀禪師
上堂說法。各位禪師多少無事。十二時中，在何世界，安身立命。且仔細點檢看。何不覓個歇處。因甚
【English Translation】 English version: Is a person of utter ruin. The Master said, 'When the kalpa (aeon) is destroyed, it has never moved.' The person asked, 'Does this person still know about the Buddha-dharma (Buddha's teachings)?' The Master said, 'If they know about the Buddha-dharma, it's all upside down.' The person asked, 'How can one avoid being upside down?' The Master said, 'Directly know that there is Buddha-dharma.' The person asked, 'What is Buddha-dharma?' The Master said, 'Utter ruin.' Asked, 'What is the mind that practitioners constantly abide in?' The Master said, 'Have you ever asked He Yu?' The person said, 'This practitioner doesn't understand.' The Master said, 'If you don't understand, go ask Caoshan (a Zen master) at the end of summer.' The Master has a verse saying, 'Wind moves, the heart shakes the tree; clouds arise, the nature stirs up dust. If you understand today's affairs, you obscure the original person.' And also, 'If you want to know the path of liberation, all dharmas (teachings) do not reach each other. Eyes and ears cut off seeing and hearing, sounds and sights are bustling.' And also, 'When the initial mind has not entered the path, do not be bustling. Recognize it in the sound of the bell, be upside down in the sound of the bell.' And also, 'All Buddhas do not appear in the world, speaking for forty-nine years (referring to the Buddha's 49 years of teaching). The Patriarch (Bodhidharma) did not come from the West, Shaolin (Shaolin Monastery) has a wonderful secret.' And also, 'All dharmas are the light of the mind, all conditions are only understood by the nature. There is originally no person of delusion or enlightenment, only needing to understand today.'
Chan Master Fu Yin of Yanqing Monastery in Lu Prefecture
A monk asked, 'Seeing form is seeing mind; the lantern is form, which is the mind?' The Master said, 'You don't understand the meaning of the ancients.' The person asked, 'What is the meaning of the ancients?' The Master said, 'The lantern is the mind.' Asked, 'If one can transform things, one is the same as the Tathagata (Buddha). I don't know what is transformed?' The Master said, 'What are you saying?' The monk tried to speak, and the Master said, 'This lacquer bucket.'
Chan Master Shou An of Nantai (South Terrace) on Mount Heng
A monk asked, 'Everyone has the road to Chang'an (ancient capital), how can one reach it?' The Master said, 'Where are you right now?' Asked, 'What is it like when one is lonely and without reliance?' The Master said, 'What about the lonely and without reliance?' Then he showed a verse saying, 'One incense burner at Nantai (South Terrace), all day long, serenely, myriad thoughts vanish. It is not stopping the mind and eliminating delusions, it is all because there is nothing to think about.'
Chan Master Qing Hui Xiu of Tianlong Monastery in Hangzhou
Ascending the hall to give a Dharma talk. How much are all of you Chan practitioners without affairs? In the twelve periods of the day, in what world do you settle your body and establish your life? And carefully examine it. Why not seek a place to rest? Why
么卻與別人點檢。若恁么去。早落第二頭也。時有僧問。承師有言。恁么去。早落第二頭。學人總不恁么上來。如何辯白。師曰。汝卻作家。曰恁么則今日得遇于師也。師曰。且莫詐明頭。
天龍機禪師法嗣
高麗雪岳令光禪師
僧問。如何是和尚家風。師曰。分明記取 問。如何是諸法之根源。師曰。謝指示。
仙宗符禪師法嗣
福州仙宗洞明真覺禪師
僧問。拏雲不假風雷便浚浪。如何透得身。師曰。何得棄本逐末。
泉州福清行欽廣法禪師
上堂。還有人鑒得么。若有人鑒得。是甚麼湖裡破草鞋。若也鑒不出。落地作金聲。無事久立 僧問。如何是佛法大意。師曰。諸上座。大家道取 問如何是談真逆俗。師曰。客作漢問甚麼。曰如何是順俗違真。師曰。喫茶去 問如何是然燈前。師曰。然燈后。曰如何是然燈后。師曰。然燈前。曰如何是正然燈。師曰。喫茶去 問如何是第二月。師曰。汝問我答。
國泰𤦆禪師法嗣
婺州齊云寶勝禪師
僧問。如何是齊雲水。師曰。龍潭常徹底。擬問即波瀾。曰莫祇這個便是么。師曰。古殿無香菸。誰人辯清濁。曰未審深深處如何。師曰。阇黎欲識深深處。直須腳下絕云生。
白龍希禪師法嗣
【現代漢語翻譯】 現代漢語譯本： 卻要與別人評判。如果這樣去做，早就落入第二義了。當時有僧人問：『聽聞師父您說過，這樣去做，早就落入第二義。學人我總是不這樣上來，如何分辨明白？』師父說：『你卻很會裝模作樣。』僧人說：『這樣說來，今日真是得遇師父了。』師父說：『暫且不要假裝聰明。』
天龍機禪師的法嗣
高麗雪岳令光禪師
僧人問：『如何是和尚的家風？』師父說：『分明記取。』僧人問：『如何是諸法的根源？』師父說：『謝指示。』
仙宗符禪師的法嗣
福州仙宗洞明真覺禪師
僧人問：『拏雲（比喻志向高遠）不假風雷便能掀起巨浪，如何才能透得身？』師父說：『為何捨本逐末？』
泉州福清行欽廣法禪師
上堂說法：『還有人能鑑別出來嗎？如果有人能鑑別出來，是什麼湖裡的破草鞋？如果鑑別不出來，落地也會發出金石之聲。』說完便結束了說法。僧人問：『如何是佛法大意？』師父說：『諸位，大家說來聽聽。』問：『如何是談真逆俗？』師父說：『做工的人問這些做什麼？』問：『如何是順俗違真？』師父說：『喫茶去。』問：『如何是然燈（指點亮燈火）前？』師父說：『然燈后。』問：『如何是然燈后？』師父說：『然燈前。』問：『如何是正然燈？』師父說：『喫茶去。』問：『如何是第二月（比喻虛幻不實）？』師父說：『你問我答。』
國泰𤦆禪師的法嗣
婺州齊云寶勝禪師
僧人問：『如何是齊雲水？』師父說：『龍潭常徹底，擬問即波瀾。』僧人說：『莫非這就是嗎？』師父說：『古殿無香菸，誰人辯清濁。』僧人說：『不知深深處如何？』師父說：『阇黎（梵語，意為弟子）想要知道深深處，必須腳下斷絕云的產生。』
白龍希禪師的法嗣
【English Translation】 English version: But you want to judge with others. If you go that way, you'll fall into the secondary meaning early. At that time, a monk asked, 'I heard you say, Master, that if you go that way, you'll fall into the secondary meaning early. I never come up like that. How can I distinguish it clearly?' The master said, 'You are very pretentious.' The monk said, 'In that case, I am really meeting the master today.' The master said, 'Don't pretend to be smart for now.'
Dharma heir of Zen Master Tianlong Ji
Zen Master Yeonggwang of Seorak Mountain, Goryeo
A monk asked, 'What is the family style of the abbot?' The master said, 'Clearly remember it.' The monk asked, 'What is the root of all dharmas?' The master said, 'Thank you for the indication.'
Dharma heir of Zen Master Xianzong Fu
Zen Master Dongming Zhenjue of Xianzong in Fuzhou
A monk asked, 'Seizing the clouds doesn't require wind and thunder to stir up huge waves. How can one penetrate the body?' The master said, 'Why abandon the root and pursue the branches?'
Zen Master Guangfa Xingqin of Fuqing in Quanzhou
Ascending the hall: 'Is there anyone who can discern it? If someone can discern it, what is the broken straw sandal in the lake? If you can't discern it, it will make a golden sound when it falls to the ground.' After speaking, he ended the Dharma talk. A monk asked, 'What is the great meaning of the Buddha-dharma?' The master said, 'Everyone, please tell me.' Asked, 'What is talking about truth against the customs?' The master said, 'What are the workers asking about these things?' Asked, 'What is conforming to customs and violating the truth?' The master said, 'Go have tea.' Asked, 'What is before lighting the lamp?' The master said, 'After lighting the lamp.' Asked, 'What is after lighting the lamp?' The master said, 'Before lighting the lamp.' Asked, 'What is the correct lighting of the lamp?' The master said, 'Go have tea.' Asked, 'What is the second moon (metaphor for illusion)?' The master said, 'You ask, I answer.'
Dharma heir of Zen Master Guotai 𤦆
Zen Master Baosheng of Qiyun in Wuzhou
A monk asked, 'What is Qiyun water?' The master said, 'The dragon pool is always thorough, and questioning creates waves.' The monk said, 'Could this be it?' The master said, 'The ancient temple has no incense, who can distinguish purity and turbidity?' The monk said, 'I don't know what the deep place is like?' The master said, 'If you want to know the deep place, you must cut off the birth of clouds under your feet.'
Dharma heir of Zen Master Bailong Xi
福州廣平玄旨禪師
上堂。還有人證明么。若有人證明。亦免孤負上祖埋沒後來。若是尋言數句。大藏公明。若是祖宗門中。怪及甚麼處。恁么道。亦是傍瞥之辭。僧問。如何是廣平境。師曰。地負名山秀。溪連海水清。曰如何是境中人。師曰。汝問我答 問如何是法身體。師曰。廓落虛空絕玷瑕。曰如何是體中物。師曰。一輪明月散秋江。曰未審。體與物分不分。師曰。適來道甚麼。曰恁么則不分也。師曰。穿耳胡僧笑點頭。
福州升山白龍清慕禪師
僧問。如何是白龍密用一機。師曰。汝每日用甚麼。曰恁么則徒勞側聆。師喝曰。出去 問一切眾生。日用而不知。如何是日用底。師曰。別祇對你爭得 問不責上來。聲前一句。請師道。師曰。莫是不便么。
福州靈峰志恩禪師
僧問。如何是吹毛劍。師曰。我進前汝退後。曰恁么則學人喪身命去也。師曰。不打水魚自驚 問如何是佛。師曰。更是阿誰。曰既然如此。為甚麼迷妄有差殊。師曰。但自不亡羊。何須泣岐路 問如何是靈峰境。師曰。萬疊青山如饤出。兩條綠水若圖成。曰如何是境中人。師曰。明明密密。密密明明。
福州東禪玄亮禪師
僧問。本無迷悟。為甚麼卻有佛有眾生。師曰。話墮也 問祖祖
【現代漢語翻譯】 現代漢語譯本： 福州廣平玄旨禪師 禪師升座說法。還有人能證明真理嗎？如果有人能證明，也免得辜負了歷代祖師，埋沒了後來的學人。如果只是尋章摘句，那不過是大藏經里的公明先生。如果是祖師門下的真修實證，又有什麼可奇怪的呢？這麼說，也只是旁敲側擊的言辭。有僧人問：『什麼是廣平的境界？』禪師說：『地依傍著名山而秀麗，溪流連線著海水而清澈。』僧人問：『什麼是境界中的人？』禪師說：『你問我答。』僧人問：『什麼是法身本體？』禪師說：『廓然空寂，沒有絲毫瑕疵。』僧人問：『什麼是本體中的事物？』禪師說：『一輪明月灑落在秋天的江面上。』僧人問：『請問，本體與事物分不分？』禪師說：『剛才說什麼？』僧人說：『這麼說，就是不分了。』禪師說：『穿耳的胡僧笑著點頭。』 福州升山白龍清慕禪師 有僧人問：『什麼是白龍隱秘的運用？』禪師說：『你每天用什麼？』僧人說：『這麼說，就是我白費力氣地側耳傾聽了。』禪師喝道：『出去！』有僧人問：『一切眾生，每天都在用卻不知道，什麼是每天都在用的？』禪師說：『如果用別的話來回答你，我怎麼能爭辯得過你呢？』有僧人問：『不追究之前的，請禪師說聲前一句。』禪師說：『莫非是不方便說嗎？』 福州靈峰志恩禪師 有僧人問：『什麼是吹毛劍？』禪師說：『我進前，你退後。』僧人說：『這麼說，學人就要喪命了。』禪師說：『不打水，魚自己也會驚動。』有僧人問：『什麼是佛？』禪師說：『不是你又是誰？』僧人說：『既然如此，為什麼迷妄會有差別呢？』禪師說：『只要自己不丟失羊，何必為岔路口而哭泣呢？』有僧人問：『什麼是靈峰的境界？』禪師說：『重重疊疊的青山好像擺出來的食物，兩條綠色的河流好像畫出來的一樣。』僧人問：『什麼是境界中的人？』禪師說：『明明密密，密密明明。』 福州東禪玄亮禪師 有僧人問：『本來沒有迷惑和覺悟，為什麼卻有佛和眾生？』禪師說：『你落入話語的陷阱了。』有僧人問：『祖祖
【English Translation】 English version: Fuzhou Guangping Xuanzhi (玄旨) Zen Master The Zen master ascended the platform and addressed the assembly: 'Is there anyone who can prove it? If someone can prove it, it would avoid disappointing the ancestral teachers and burying future learners. If it's just searching for words and phrases, then it's no more than a public figure in the Great Treasury Sutra (大藏經). If it's from the ancestral school, what's so strange about it? Saying it this way is also just a tangential remark.' A monk asked: 'What is the realm of Guangping (廣平)?' The master said: 'The land relies on famous mountains for its beauty, and the streams connect to the sea for its clarity.' The monk asked: 'What is the person within the realm?' The master said: 'You ask, I answer.' The monk asked: 'What is the Dharmakaya (法身) essence?' The master said: 'Vast and empty, without any flaws.' The monk asked: 'What is the thing within the essence?' The master said: 'A bright moon scatters across the autumn river.' The monk asked: 'I venture to ask, are the essence and the thing separate or not?' The master said: 'What did you just say?' The monk said: 'In that case, they are not separate.' The master said: 'The ear-pierced barbarian monk smiles and nods.' Fuzhou Shengshan Bailong Qingmu (白龍清慕) Zen Master A monk asked: 'What is the secret function of Bailong (白龍) in one mechanism?' The master said: 'What do you use every day?' The monk said: 'In that case, I'm just wasting my effort listening intently.' The master shouted: 'Get out!' A monk asked: 'All sentient beings use it daily without knowing it. What is it that is used daily?' The master said: 'If I answer you with other words, how can I argue with you?' A monk asked: 'Not questioning what came before, please, Master, speak the phrase before sound.' The master said: 'Is it perhaps inconvenient to say?' Fuzhou Lingfeng Zhien (靈峰志恩) Zen Master A monk asked: 'What is the hair-splitting sword?' The master said: 'I advance, you retreat.' The monk said: 'In that case, this student will lose his life.' The master said: 'Without hitting the water, the fish will be startled on its own.' A monk asked: 'What is Buddha (佛)?' The master said: 'Who else could it be?' The monk said: 'Since that's the case, why are there differences in delusion?' The master said: 'As long as you don't lose your sheep, why cry at the crossroads?' A monk asked: 'What is the realm of Lingfeng (靈峰)?' The master said: 'Layers upon layers of green mountains are like food arranged on a plate, and two green rivers are like a painting.' The monk asked: 'What is the person within the realm?' The master said: 'Clearly secret, secretly clear.' Fuzhou Dongchan Xuanliang (東禪玄亮) Zen Master A monk asked: 'Originally there is no delusion or enlightenment, so why are there Buddha (佛) and sentient beings?' The master said: 'You've fallen into the trap of words.' A monk asked: 'Ancestor after ancestor
相傳傳法印。師今繼席嗣何人。師曰。特謝證明。曰恁么則白龍當時親授記。今日應聖度迷津。師曰。汝莫錯認定盤星。
漳州報劬院玄應定慧禪師
泉州晉江吳氏子。漳州刺史陳文顥。創院請師開法。僧問。如何是第一義。師曰。如何是第一義。曰學人請益。師何以倒問學人。師曰。汝適來請益甚麼。曰第一義。師曰。汝謂之倒問耶 問如何是古佛道場。師曰。今夏堂中千五百僧 宋太祖開寶乙亥。將順世。先七日。書辭陳公。仍示偈曰。今年六十六。世壽有延促。無生火熾然。有為薪不續。出谷與歸源。一時俱備足。及期。誡門人曰。吾滅后。不得以喪服哭泣。言訖而寂。塔於後山。
招慶匡禪師法嗣
泉州報恩院宗顯明慧禪師
僧問。昔日靈山一會迦葉親聞。未審今日誰是聞者。師曰。卻憶七葉巖中尊 問昔日覺城東際。像王迴旋。五眾咸臻。今日太守臨筵。如何提接。師曰。眨上眉毛著。曰恁么則一機顯處。萬緣喪盡。師曰。何必繁辭 問如何是西來意。師曰。日裡看鴟毛 問學人都致一問。請師道。師曰。不是創住。這個師僧也難容 問離四句絕百非。請師道。師曰。青紅花滿庭 問不涉思量處。從上宗乘。請師直道。師良久。僧曰。恁么則聽響之流。徒勞側耳。師曰。早
【現代漢語翻譯】 現代漢語譯本： 相傳傳法印（Dharma Seal）。您現在繼承了席位，誰是您的繼承人？ 禪師說：'特別感謝您的證明。' 僧人說：'既然如此，那麼白龍當時親自授記，今天應該普度眾生脫離迷途。' 禪師說：'你不要錯誤地認定了定盤星。'
漳州報劬院玄應定慧禪師
泉州晉江吳氏之子。漳州刺史陳文顥，建立報劬院，請禪師開法。僧人問道：'如何是第一義？（ultimate truth）' 禪師說：'如何是第一義？' 僧人說：'學人請教，禪師為何反問學人？' 禪師說：'你剛才請教什麼？' 僧人說：'第一義。' 禪師說：'你認為這是反問嗎？' 僧人問：'如何是古佛道場？（ancient Buddha's place of practice）' 禪師說：'今年夏天堂中有千五百僧。' 宋太祖開寶乙亥年（975年），將要去世，提前七天，寫信給陳公，並寫了一首偈語說：'今年六十六，世壽有延促。無生火熾然，有為薪不續。出谷與歸源，一時俱備足。' 到期，告誡門人說：'我去世后，不得穿喪服哭泣。'說完就圓寂了，塔建在後山。
招慶匡禪師法嗣
泉州報恩院宗顯明慧禪師
僧人問：'昔日靈山一會，迦葉（Mahākāśyapa）親自聽聞，不知今日誰是聽聞者？' 禪師說：'卻憶七葉巖中尊。' 僧人問：'昔日覺城東際，像王迴旋，五眾咸臻，今日太守臨筵，如何提接？' 禪師說：'眨上眉毛著。' 僧人說：'既然如此，那麼一機顯處，萬緣喪盡。' 禪師說：'何必繁辭。' 僧人問：'如何是西來意？（the meaning of Bodhidharma's arrival from the West）' 禪師說：'日裡看鴟毛。' 僧人問：'學人都致一問，請禪師道。' 禪師說：'不是創住，這個師僧也難容。' 僧人問：'離四句絕百非，請禪師道。' 禪師說：'青紅花滿庭。' 僧人問：'不涉思量處，從上宗乘，請禪師直道。' 禪師沉默良久。僧人說：'既然如此，那麼聽響之流，徒勞側耳。' 禪師說：'早。'
【English Translation】 English version: It is said that the Dharma Seal (Dharma Seal) is transmitted. Now that you have inherited the seat, who is your successor? The Zen master said: 'Special thanks for your proof.' The monk said: 'Since this is the case, then the White Dragon personally bestowed the prophecy at that time, and today should save all beings from delusion.' The Zen master said: 'Do not mistakenly identify the lodestone.'
Zen Master Xuanying Dinghui of Baoqiu Temple in Zhangzhou
A son of the Wu family of Jinjiang, Quanzhou. Chen Wenhao, the prefect of Zhangzhou, founded Baoqiu Temple and invited the Zen master to open the Dharma. A monk asked: 'What is the first meaning? (ultimate truth)' The Zen master said: 'What is the first meaning?' The monk said: 'The student asks for instruction, why does the Zen master ask the student in return?' The Zen master said: 'What did you just ask for instruction about?' The monk said: 'The first meaning.' The Zen master said: 'Do you think this is a counter-question?' The monk asked: 'What is the ancient Buddha's place of practice? (ancient Buddha's place of practice)' The Zen master said: 'There are fifteen hundred monks in the hall this summer.' In the year Yi Hai of the Kaibao era of Emperor Taizu of the Song Dynasty (975 AD), he was about to pass away. Seven days in advance, he wrote a letter to Duke Chen and wrote a verse saying: 'This year is sixty-six, the lifespan may be long or short. The fire of non-birth is blazing, and the firewood of conditioned existence is not continuous. Leaving the valley and returning to the source, all are fully prepared at once.' When the time came, he warned his disciples: 'After my death, you must not wear mourning clothes and weep.' After saying this, he passed away peacefully, and the pagoda was built on the back mountain.
Dharma Successor of Zen Master Kuang of Zhaoqing
Zen Master Zongxian Minghui of Baoen Temple in Quanzhou
A monk asked: 'In the past, at the assembly on Mount Ling, Kashyapa (Mahākāśyapa) personally heard it. I wonder who is the listener today?' The Zen master said: 'But remember the venerable one in the Seven Leaves Rock.' The monk asked: 'In the past, at the eastern edge of Jue City, the elephant king circled around, and the five assemblies all arrived. Today, the governor is present at the banquet. How should we receive him?' The Zen master said: 'Put it on your eyebrows.' The monk said: 'Since this is the case, then when one opportunity manifests, all conditions are exhausted.' The Zen master said: 'Why use so many words?' The monk asked: 'What is the meaning of Bodhidharma's arrival from the West? (the meaning of Bodhidharma's arrival from the West)' The Zen master said: 'Looking at owl feathers in the daytime.' The monk asked: 'All students ask one question, please Zen master answer.' The Zen master said: 'If it is not a newly established temple, this monk is also difficult to tolerate.' The monk asked: 'Apart from the four phrases and beyond the hundred negations, please Zen master speak.' The Zen master said: 'Red and blue flowers fill the courtyard.' The monk asked: 'Without involving thought, the ancestral teaching from above, please Zen master speak directly.' The Zen master remained silent for a long time. The monk said: 'Since this is the case, then those who listen to sounds are wasting their ears.' The Zen master said: 'Early.'
是粘泥 問如何是人王。師曰。奉對不敢造次。曰如何是法王。師曰。莫孤負好。曰未審人王與法王。對談何事。師曰。非汝所聆。
金陵龍光院澄忋禪師
廣州人。新到參。師問。甚處來。曰江南來。師曰。汝還禮拜渡江船子么。曰和尚為甚麼教某禮拜渡江船子。師曰。是汝善知識。
永興北院可休禪師
僧問。如何是西來意。師曰。遍滿天下。曰莫便是也無。師曰。是即牢收取 問大作業底人來。師還接否。師曰不接。曰為甚麼不接。師曰。幸是好人家男女。
郴州太平院清海禪師
僧問。古人道。不從請益得。祖師為甚麼道。誰得作佛。師曰。悟了方知 問從上宗乘。次第指授。未審今日如何舉唱。師曰。透出白雲深洞里。名華異草嶺頭生。
連州慈雲慧深普廣禪師
僧問。匿王請佛。既奉法于當時。我后延師。蓋興宗於此日。幸施方便。無吝舉揚。師曰。不煩再問 問如何是大圓鏡。師曰。著 問如何是向上事。師曰。分明聽取。
郢州興陽山道欽禪師
僧問。如何是興陽境。師曰。松竹乍栽山影綠。水流穿過院庭中 問如何是佛。師曰。更是甚麼。
報恩資禪師法嗣
處州福林澄禪師
僧問。如何是伽藍。師曰。沒幡幀
【現代漢語翻譯】 現代漢語譯本： 粘泥問：『如何是人王？』（人間的君王） 師父說：『奉對不敢造次。』（恭敬地回答，不敢輕率） 問：『如何是法王？』（佛法的君王） 師父說：『莫孤負好。』（不要辜負這美好的機會） 問：『未審人王與法王，對談何事？』（不知道人間的君王與佛法的君王，對談些什麼？） 師父說：『非汝所聆。』（不是你所能聽到的）
金陵龍光院澄忋禪師
廣州人。新來參拜。 師父問：『甚處來？』（從哪裡來？） 答：『江南來。』 師父說：『汝還禮拜渡江船子么？』（你還禮拜過渡江的船伕嗎？） 答：『和尚為甚麼教某禮拜渡江船子？』（和尚為什麼教我禮拜渡江的船伕？） 師父說：『是汝善知識。』（他是你的善知識）
永興北院可休禪師
僧人問：『如何是西來意？』（達摩祖師西來的真意是什麼？） 師父說：『遍滿天下。』（遍滿天下） 問：『莫便是也無？』（莫非就是這個嗎？） 師父說：『是即牢收取。』（是的話就好好把握） 問：『大作業底人來，師還接否？』（那些造了大業的人來，師父您還接引嗎？） 師父說：『不接。』 問：『為甚麼不接？』（為什麼不接引？） 師父說：『幸是好人家男女。』（幸好是好人家的子弟）
郴州太平院清海禪師
僧人問：『古人道，不從請益得。祖師為甚麼道，誰得作佛？』（古人說，不從請教中獲得。祖師為什麼說，誰能成佛？） 師父說：『悟了方知。』（悟了才能知道） 問：『從上宗乘，次第指授。未審今日如何舉唱？』（從上以來的宗門心法，次第指點傳授。不知道今天如何宣揚？） 師父說：『透出白雲深洞里，名華異草嶺頭生。』（穿透白雲深處的洞穴，奇花異草在山嶺上生長）
連州慈雲慧深普廣禪師
僧人問：『匿王請佛，既奉法于當時，我后延師，蓋興宗於此日。幸施方便，無吝舉揚。』（匿王請佛，當時奉行佛法，我們後來延請禪師，是爲了今天興盛宗門。希望您能施予方便，不要吝嗇地宣揚佛法。） 師父說：『不煩再問。』（不用再問了） 問：『如何是大圓鏡？』（什麼是大圓鏡智？） 師父說：『著。』（就是它） 問：『如何是向上事？』（什麼是更進一步的事？） 師父說：『分明聽取。』（仔細聽好）
郢州興陽山道欽禪師
僧人問：『如何是興陽境？』（什麼是興陽的境界？） 師父說：『松竹乍栽山影綠，水流穿過院庭中。』（剛栽種的松竹讓山影變得翠綠，流水穿過庭院） 問：『如何是佛？』（什麼是佛？） 師父說：『更是甚麼？』（還能是什麼？）
報恩資禪師法嗣
處州福林澄禪師
僧人問：『如何是伽藍？』（什麼是伽藍（僧眾所居住的園林）） 師父說：『沒幡幀。』（沒有幡旗裝飾）
【English Translation】 English version: Nian Ni asked: 'What is the Human King?' (The king of the human realm) The master said: 'I dare not be careless in answering.' (Respectfully answering, not daring to be careless) Asked: 'What is the Dharma King?' (The king of the Dharma) The master said: 'Do not fail the goodness.' (Do not fail this good opportunity) Asked: 'I do not know what the Human King and the Dharma King discuss.' (I don't know what the king of the human realm and the king of the Dharma discuss?) The master said: 'It is not for you to hear.' (It is not for you to hear)
Chan Master Cheng Ci of Longguang Temple in Jinling
A native of Guangzhou. Newly arrived to pay respects. The master asked: 'Where do you come from?' (Where do you come from?) Answered: 'From Jiangnan.' The master said: 'Have you paid homage to the ferryman who crossed the river?' (Have you paid homage to the ferryman who crossed the river?) Answered: 'Why does the monk teach me to pay homage to the ferryman who crossed the river?' (Why does the monk teach me to pay homage to the ferryman who crossed the river?) The master said: 'He is your good advisor.' (He is your good advisor)
Chan Master Ke Xiu of Beiyuan Temple in Yongxing
A monk asked: 'What is the meaning of the Westward Journey?' (What is the true meaning of Bodhidharma's journey from the West?) The master said: 'It pervades the whole world.' (It pervades the whole world) Asked: 'Could that be it?' (Could that be it?) The master said: 'If it is, then hold it firmly.' (If it is, then hold it firmly) Asked: 'When people who have created great karma come, will the master receive them?' (When people who have created great karma come, will the master receive them?) The master said: 'I will not receive them.' Asked: 'Why not?' (Why not?) The master said: 'Fortunately, they are children from good families.' (Fortunately, they are children from good families)
Chan Master Qinghai of Taiping Temple in Chenzhou
A monk asked: 'The ancients said, it is not obtained from seeking advice. Why did the patriarch say, who can become a Buddha?' (The ancients said, it is not obtained from seeking advice. Why did the patriarch say, who can become a Buddha?) The master said: 'One knows only after enlightenment.' (One knows only after enlightenment) Asked: 'The ancestral vehicle from above, successively pointed out and imparted. I do not know how to proclaim it today?' (The ancestral vehicle from above, successively pointed out and imparted. I do not know how to proclaim it today?) The master said: 'Penetrating the deep cave of white clouds, famous flowers and exotic grasses grow on the mountain ridge.' (Penetrating the deep cave of white clouds, famous flowers and exotic grasses grow on the mountain ridge)
Chan Master Hui Shen Pu Guang of Ciyun Temple in Lianzhou
A monk asked: 'King Ni invited the Buddha, and thus upheld the Dharma at that time. We later invited the master, in order to promote the sect today. I hope you will provide convenience and not be stingy in proclaiming it.' (King Ni invited the Buddha, and thus upheld the Dharma at that time. We later invited the master, in order to promote the sect today. I hope you will provide convenience and not be stingy in proclaiming it.) The master said: 'No need to ask again.' (No need to ask again) Asked: 'What is the Great Perfect Mirror?' (What is the Great Perfect Mirror Wisdom?) The master said: 'It is.' (It is) Asked: 'What is the matter of going upwards?' (What is the matter of going further?) The master said: 'Listen carefully.' (Listen carefully)
Chan Master Daoqin of Xingyang Mountain in Yingzhou
A monk asked: 'What is the realm of Xingyang?' (What is the realm of Xingyang?) The master said: 'Newly planted pines and bamboos make the mountain shadow green, and the water flows through the courtyard.' (Newly planted pines and bamboos make the mountain shadow green, and the water flows through the courtyard) Asked: 'What is Buddha?' (What is Buddha?) The master said: 'What else could it be?' (What else could it be?)
Successor of Chan Master Baoen Zi
Chan Master Cheng of Fulin Temple in Chuzhou
A monk asked: 'What is Sangharama?' (What is Sangharama (a garden where monks live)?) The master said: 'Without banners and streamers.' (Without banners and streamers)
。曰如何是伽藍中人。師曰。瞻禮有分 問下堂一句。請師不吝。師曰。閑吟唯憶龐居士。天上人間不可陪。
翠峰欣禪師法嗣
處州報恩守真禪師
僧問。如何是佛法大意。師曰。閃爍烏飛急。奔騰兔走頻。
鷲嶺遠禪師法嗣
襄州鷲嶺通禪師
僧問。世尊得道。地神報虛空神。和尚得道。未審甚麼人報。師曰。謝汝報來。
龍華球禪師法嗣
杭州仁王院俊禪師
僧問。古人道。向上一路。千聖不傳。如何是不傳底事。師曰。向上問將來。曰恁么則上來不當去也。師曰。既知如是。踏步上來作甚麼。
酒仙遇賢禪師
姑蘇長洲林氏子。母夢吞大珠而孕。生多異祥。貌偉怪。口容雙拳。七歲。嘗沉大淵。而衣不潤。遂去家。師嘉禾永安可依。三十。剃染圓具。往參龍華。發明心印。回居明覺院。唯事飲酒。醉則成歌頌。警道俗。因號酒仙 偈曰。綠水紅桃。華前街后。巷走百餘遭。張三也識我。李四也識我。識我不識我。兩個拳頭那個大。兩個之中一個大。曾把虛空一[翟*支]破。摩娑令教卻恁么。拈取須彌枕頭臥。楊子江頭浪最深。行人到此盡沉吟。他時若到無波處。還似有波時用心。金斝又聞泛。玉山還報頹。莫教更漏促。趁取月明回。
【現代漢語翻譯】 現代漢語譯本： 問：什麼是伽藍（僧眾居住的園林）中的人？ 師父說：『有瞻仰禮拜的份。』 問：請師父開示下堂一句（指禪師在禪堂退堂時所說的話）。 師父說：『閑暇吟誦，唯獨憶起龐居士（唐代著名居士）。天上人間，無人可以比肩。』
翠峰欣禪師法嗣
處州報恩守真禪師
僧人問：什麼是佛法的大意？ 師父說：『閃爍如烏鴉飛逝般迅速，奔騰如兔子奔跑般頻繁。』
鷲嶺遠禪師法嗣
襄州鷲嶺通禪師
僧人問：世尊（釋迦牟尼佛）得道時，地神（土地神）向虛空神（空居天神）報告。和尚（指禪師自己）得道時，不知是什麼人報告？ 師父說：『感謝你來報告。』
龍華球禪師法嗣
杭州仁王院俊禪師
僧人問：古人說：『向上的一條路，千聖（眾多聖人）不傳。』什麼是那不傳的事情？ 師父說：『向上問將來。』 僧人說：『這樣說來，上來就不應該離去啊。』 師父說：『既然知道是這樣，還踏步上來做什麼？』
酒仙遇賢禪師
姑蘇（今江蘇蘇州）長洲人，姓林。母親夢見吞下一顆大珍珠而懷孕。出生時有很多奇異的祥兆。相貌偉岸奇特，口能容納雙拳。七歲時，曾經沉入大淵，但衣服沒有濕。於是離家出走。師從嘉禾（今浙江嘉興）永安可依禪師。三十歲時，剃度受戒。前往參訪龍華禪師，開悟了心印。回到明覺院居住，只喜歡喝酒。喝醉了就寫成歌頌，警醒道俗。因此號稱酒仙。 偈（佛教頌歌）說：綠水紅桃，華前街后，巷子里走了百餘遭。張三也認識我，李四也認識我，認識我不認識我。兩個拳頭哪個大？兩個之中一個大。曾經把虛空一拳打破，摩挲著教它恢復原樣。拿取須彌山（佛教中的聖山）當枕頭睡覺。楊子江（長江）頭浪最深，行人到此都沉吟。他時若到無波處，還似有波時用心。金盃里又聽到酒花泛起，像玉山一樣的人也報說要倒下。不要讓時間催促，趁著月光明亮快些回去吧。
【English Translation】 English version: Question: What is a person in the Sangharama (monastery; garden where monks reside)? The Master said: 'They have a share in paying homage and making prostrations.' Question: Please, Master, impart a 'going-down-from-the-hall' phrase (words spoken by a Zen master when leaving the meditation hall). The Master said: 'In leisure, I only recall Layman Pang (a famous lay Buddhist of the Tang Dynasty (618-907)). In heaven and on earth, none can compare.'
Disciple of Zen Master Cuifeng Xin
Zen Master Shouzhen of Bao'en Monastery in Chuzhou
A monk asked: What is the great meaning of the Buddha-dharma? The Master said: 'Flickering like a crow flying swiftly, rushing like a rabbit running frequently.'
Disciple of Zen Master Yuan of鷲嶺 (鷲嶺)
Zen Master Tong of鷲嶺 (鷲嶺) in Xiangzhou
A monk asked: When the World-Honored One (Shakyamuni Buddha) attained enlightenment, the earth deity (local earth god) reported to the space deity (deity residing in the sky). When the Abbot (referring to the Zen Master himself) attains enlightenment, I wonder who reports it? The Master said: 'Thank you for coming to report.'
Disciple of Zen Master Qiu of Longhua
Zen Master Jun of Renwang Monastery in Hangzhou
A monk asked: The ancients said, 'On the upward path, a thousand sages do not transmit.' What is that which is not transmitted? The Master said: 'Ask about the future upwards.' The monk said: 'In that case, coming up should not involve leaving.' The Master said: 'Since you know this, what are you doing stepping up here?'
Zen Master Yuxian, the Wine Immortal
A native of Changzhou in Gusu (present-day Suzhou, Jiangsu), surnamed Lin. His mother dreamed of swallowing a large pearl and became pregnant. At birth, there were many auspicious signs. His appearance was grand and peculiar, his mouth could hold two fists. At the age of seven, he once sank into a deep abyss, but his clothes did not get wet. Thereupon, he left home. He studied with Zen Master Keyi of Yong'an in Jiahe (present-day Jiaxing, Zhejiang). At the age of thirty, he was tonsured and received full ordination. He went to visit Zen Master Longhua and awakened to the mind-seal. Returning to Mingjue Monastery, he only indulged in drinking. When drunk, he would compose songs, alerting both monastics and laity. Therefore, he was called the Wine Immortal. A gatha (Buddhist verse) says: Green waters and red peaches, before the flowers and behind the streets, walking through the alleys more than a hundred times. Zhang San recognizes me, Li Si recognizes me, recognizes me, does not recognize me. Which of the two fists is bigger? One of the two is bigger. Once, I shattered the void with a punch, caressing it to restore it to its original state. Taking Mount Sumeru (the sacred mountain in Buddhism) as a pillow to sleep on. The waves at the head of the Yangtze River are deepest, travelers here all hesitate. If one day you reach a place without waves, still be mindful as if there were waves. In the golden cup, the wine foam is heard again, and a person like a jade mountain also reports that he is about to collapse. Do not let the time urge you, take advantage of the bright moonlight and return quickly.
貴買硃砂畫月。算來枉用工夫。醉臥綠楊陰下。起來強說真如。泥人再三叮囑。莫教失卻衣珠。一六二六其事已足。一九二九我要吃酒。長伸兩腳眼一窹。起來天地還依舊。門前綠樹無啼鳥。庭下蒼苔有落花。聊與東風論個事。十分春色屬誰家。秋至山寒水冷。春來柳綠花紅。一點動隨萬變。江村煙雨濛濛。有不有空不空。笊籬撈取西北風。生在閻浮世界。人情幾多愛惡。祇要吃些酒子。所以倒街臥路。死後卻產娑婆。不願超生凈土。何以故。西方凈土。且無酒酤。師于宋真宗祥符己酉上元。凌晨浴罷就室。合拳右舉左。張。其口而化。
延壽輪禪師法嗣
廬山歸宗道詮禪師
吉州劉氏子。聞慧輪化被長沙。冒險往參。路次。被王逵兵執。將沉江。師怡然無怖。逵異之令放。得參延壽。經十載壽寂。歸開先。次住九峰隆濟院。僧問。承聞和尚親見延壽來。是否。師曰。山前麥熟也未 問九峰山中。還有佛法也無。師曰有。曰如何是九峰山中佛法。師曰。石頭大底大。小底小 時僧徒。例試經業。師之眾。並習禪觀。乃述一偈。聞于州牧曰。比擬忘言合太虛。免教和氣有親疏。誰知道德全無用。今日為僧貴識書。州牧閱之。與僚佐議曰。旃檀林中。必無雜樹。唯師一院。特奏免試 南康知軍張南金。
【現代漢語翻譯】 現代漢語譯本 貴買硃砂畫月，算來枉費工夫。沉醉臥于綠楊樹蔭下，醒來勉強地說著『真如』（佛教用語，指事物的真實本性）。泥人再三叮囑，不要丟失了衣珠（比喻本性）。『一六二六』（數字組合，意義不明）其事已足，『一九二九』（數字組合，意義不明）我要喝酒。伸長雙腿，打個哈欠醒來，醒來後天地還是老樣子。門前綠樹沒有啼叫的鳥兒，庭院下蒼苔上有飄落的花朵。姑且與東風談論一番，這十分春色屬於誰家？秋天到來，山寒水冷；春天到來，柳綠花紅。一點動靜隨著萬般變化，江邊村落煙雨濛濛。說有不是有，說空不是空，用笊籬去撈取西北風。生在閻浮世界（Saha world，佛教指我們所居住的這個世界），人情世故有多少愛憎。只要喝些酒，所以倒在街上，躺在路邊。死後卻出生在娑婆（Saha）世界，不願意超生到凈土（Pure Land）。為什麼呢？因為西方凈土（Western Pure Land），沒有酒賣啊。禪師于宋真宗祥符己酉（1009年）上元節的凌晨，沐浴完畢后回到房間，合攏右拳，張開左手，張開嘴巴而逝去。
延壽輪禪師（Yanshou Lun，禪師名）的法嗣
廬山歸宗道詮禪師（Guizong Daoquan，禪師名）
是吉州劉氏之子。聽說慧輪禪師（Huilun，禪師名）在長沙弘揚佛法，冒險前去參拜。路途中，被王逵的士兵抓住，要沉入江中。禪師怡然自得，毫無畏懼。王逵感到驚異，便下令放了他。於是得以參拜延壽禪師（Yanshou，禪師名）。經過十年，延壽禪師圓寂。道詮禪師回到開先寺，後來住在九峰隆濟院。有僧人問：『聽說和尚您親自見過延壽禪師，是這樣嗎？』禪師回答說：『山前的麥子熟了嗎？』又問：『九峰山中，還有佛法嗎？』禪師說：『有。』問：『如何是九峰山中的佛法？』禪師說：『石頭大的大，小的小。』當時僧人，照例要考試經書。禪師的弟子們，都學習禪觀。於是寫了一首偈語，稟告州牧說：『比擬忘言合太虛，免教和氣有親疏。誰知道德全無用，今日為僧貴識書。』州牧閱讀後，與同僚商議說：『旃檀林中，必定沒有雜樹。』只有禪師這一院，特別上奏免除考試。南康知軍張南金（Zhang Nanjin，人名）。
【English Translation】 English version Buying vermilion to paint the moon is ultimately a waste of effort. Drunkenly lying under the shade of green willows, upon waking, one forces oneself to speak of 'Tathata' (真如, the suchness or true nature of things). The clay figure repeatedly urges, 'Do not lose the jewel in your robe' (衣珠, a metaphor for one's inherent Buddha-nature). 'One-six-two-six' (一六二六, a numerical combination with unclear meaning) is sufficient, 'one-nine-two-nine' (一九二九, a numerical combination with unclear meaning) I want to drink wine. Stretching out both legs, yawning and waking up, upon waking, heaven and earth are still the same. In front of the gate, the green trees have no singing birds; under the courtyard, the green moss has fallen flowers. Let's discuss something with the east wind: to whom does this ten-tenths of spring belong?
Autumn arrives, the mountains are cold and the water is cold; spring arrives, the willows are green and the flowers are red. A single movement follows myriad changes; the riverside village is shrouded in misty rain. Saying it is existent is not existent; saying it is empty is not empty; using a bamboo basket to scoop up the northwest wind. Born in the Jambudvipa (閻浮世界, the world we live in), how much love and hate is there in human affairs? Only wanting to drink some wine, therefore falling on the streets and lying on the roads. After death, one is born in the Saha (娑婆) world, unwilling to be reborn in the Pure Land (凈土). Why? Because the Western Pure Land (西方凈土) has no wine to sell. The master, on the Shangyuan Festival (上元節) of the year Jiyou (己酉, year 1009 AD) of the Xiangfu (祥符) reign of Emperor Zhenzong (真宗) of the Song Dynasty (宋朝), after bathing in the early morning, returned to his room, closed his right fist, opened his left hand, opened his mouth, and passed away.
Successor of Dharma Master Yanshou Lun (延壽輪, a Chan master's name)
Chan Master Guizong Daoquan (歸宗道詮, a Chan master's name) of Mount Lu (廬山)
Was a son of the Liu family of Jizhou (吉州). Hearing that Dharma Master Huilun (慧輪, a Dharma master's name) was propagating the Dharma in Changsha (長沙), he risked going to pay respects. On the way, he was captured by the soldiers of Wang Kui (王逵) and was to be drowned in the river. The master was calm and unafraid. Wang Kui was surprised and ordered him to be released. Thus, he was able to pay respects to Yanshou (延壽, a Chan master's name). After ten years, Yanshou passed away. Daoquan returned to Kaixian Temple (開先寺), and later lived in the Longji Monastery (隆濟院) of Jiufeng (九峰). A monk asked, 'I heard that you personally saw Dharma Master Yanshou, is that so?' The master replied, 'Is the wheat in front of the mountain ripe yet?' Another asked, 'Is there the Buddha-dharma in Mount Jiufeng?' The master said, 'Yes.' Asked, 'What is the Buddha-dharma in Mount Jiufeng?' The master said, 'The big stones are big, and the small ones are small.' At that time, monks were routinely tested on scriptures. The master's disciples all studied Chan meditation. Thus, he wrote a verse and reported it to the governor of the state, saying: 'Comparing forgetting words to unite with the Great Void, avoid teaching harmony to have closeness and distance. Who knows that virtue is completely useless; today, being a monk values knowing books.' The governor read it and discussed it with his colleagues, saying, 'In a sandalwood forest, there must be no miscellaneous trees.' Only the master's monastery was specially reported to be exempted from the examination. Zhang Nanjin (張南金, a person's name), the military commissioner of Nankang (南康).
具疏集道俗。迎請坐歸宗道場。僧問。如何是歸宗境。師曰。千邪不如一直 問如何是佛。師曰。待得雪消后。自然春到來 問深山巖谷中。還有佛法也無。師曰無。曰佛法遍在一切處。為甚麼卻無。師曰。無人到 問古人道。不是風動。不是幡動時如何。師曰。來日路口有市 問如何是學人自己。師曰。床窄先臥。粥稀後坐 師于宋太宗雍熙乙酉順寂。塔于牛首庵。壽五十六。臘三十七。
潭州龍興裕禪師
僧問。如何是學人自己。師曰。張三李四。曰比來問自己。為甚麼卻道張三李四。師曰。汝且莫草草 問諸餘即不問。如何是和尚家風。師曰。家風即且置。阿那個是汝不問底諸餘。
保福儔禪師法嗣
漳州隆壽無逸禪師
開堂升座。良久曰。諸上座。若是上根之士。早已掩耳。中下之流。競頭側聽。雖然如此。猶是不得已而言。諸上座。他時後日到處。有人問著今日事。且作么生舉似他。若也舉得。舌頭鼓論。若也舉不得。如無三寸。且作么生舉。
大龍洪禪師法嗣
鼎州大龍山景如禪師
僧問。如何是佛法大意。師便喝。僧曰。尊意如何。師曰會么。曰不會。師又喝 問。太陽一顯人皆羨。鼓聲絕罷意如何。師曰。季秋凝后好晴天。
鼎州大龍山楚
【現代漢語翻譯】 現代漢語譯本 具疏集道俗，迎請（歸宗）禪師坐歸宗道場。有僧人問道：『如何是歸宗的境界？』 禪師說：『一千個邪門歪道，不如一個正直。』 又問：『如何是佛？』 禪師說：『等到雪融化后，自然春天就來了。』 問：『深山巖谷中，還有佛法嗎？』 禪師說：『沒有。』 僧人說：『佛法遍佈一切處，為什麼深山巖谷中卻沒有呢？』 禪師說：『沒有人到那裡。』 問：『古人說，不是風動，不是幡動，那是什麼在動呢？』 禪師說：『明天路口有集市。』 問：『如何是學人自己的本來面目？』 禪師說：『床窄就先睡，粥少就后吃。』 禪師于宋太宗雍熙乙酉年（985年）圓寂，塔在牛首庵。享年五十六歲，僧臘三十七年。
潭州龍興裕禪師
有僧人問道：『如何是學人自己的本來面目？』 禪師說：『張三李四。』 僧人說：『我問的是自己的本來面目，為什麼卻說是張三李四？』 禪師說：『你且不要草率。』 問：『其他的我就不問了，如何是和尚的家風？』 禪師說：『家風暫且放下，哪個是你所不問的那些「其他的」？』
保福儔禪師法嗣
漳州隆壽無逸禪師
開堂升座，良久后說：『各位上座，如果是上等根器的人，早就掩耳不聽了。中等和下等根器的人，都爭著側耳傾聽。雖然如此，我還是不得已才說這些話。各位上座，以後到了別的地方，有人問起今天的事情，你們要怎麼回答他呢？如果能回答得出來，就舌燦蓮花；如果回答不出來，就像沒有三寸長的舌頭一樣。你們要怎麼回答呢？』
大龍洪禪師法嗣
鼎州大龍山景如禪師
有僧人問道：『如何是佛法的大意？』 禪師便喝了一聲。僧人說：『您的意思是？』 禪師說：『明白了嗎？』 僧人說：『不明白。』 禪師又喝了一聲。問：『太陽一出來，人人都羨慕，鼓聲停止后，又是什麼樣的意境呢？』 禪師說：『深秋凝結之後，就會是晴朗的好天氣。』
鼎州大龍山楚安禪師
【English Translation】 English version Gathering monks and laypeople, (Guizong) Zen master was invited to sit in the Guizong Daochang (bodhimanda of Guizong). A monk asked: 'What is the realm of Guizong?' The master said: 'A thousand heresies are not as good as one uprightness.' Asked again: 'What is Buddha?' The master said: 'Wait until the snow melts, and naturally spring will come.' Asked: 'In the deep mountains and valleys, is there still Buddha-dharma?' The master said: 'No.' The monk said: 'Buddha-dharma pervades everywhere, why is it not in the deep mountains and valleys?' The master said: 'No one goes there.' Asked: 'The ancients said, it is not the wind moving, it is not the banner moving, what is moving?' The master said: 'Tomorrow there is a market at the crossroads.' Asked: 'What is the student's own original face?' The master said: 'If the bed is narrow, sleep first; if the porridge is thin, sit later.' The master passed away in the year of Yiyou during the Yongxi reign of Emperor Taizong of the Song Dynasty (985 AD), and his stupa is in Niushou Hermitage. He lived to the age of fifty-six, with thirty-seven years as a monk.
Zen Master Yü of Longxing Monastery, Tanzhou
A monk asked: 'What is the student's own original face?' The master said: 'Zhang San (name of person A) and Li Si (name of person B).' The monk said: 'I am asking about my own original face, why do you say Zhang San and Li Si?' The master said: 'Don't be hasty.' Asked: 'I won't ask about the others, what is the family style of the abbot?' The master said: 'Let's put aside the family style for now, which are the 'others' that you are not asking about?'
Dharma Successor of Zen Master Chou of Baofu
Zen Master Wuyi of Longshou Monastery, Zhangzhou
Ascending the seat for the first time, after a long silence, he said: 'Venerable assembly, if you are of superior capacity, you would have covered your ears long ago. Those of middle and lower capacity are all eagerly listening. Even so, I am still compelled to say these words. Venerable assembly, in the future, when you go elsewhere, if someone asks about today's event, how will you answer him? If you can answer, your tongue will bloom with eloquence; if you cannot answer, it will be as if you have no three-inch tongue. How will you answer?'
Dharma Successor of Zen Master Hong of Dalong
Zen Master Jingru of Dalong Mountain, Dingzhou
A monk asked: 'What is the great meaning of the Buddha-dharma?' The master immediately shouted. The monk said: 'What is your intention?' The master said: 'Do you understand?' The monk said: 'I don't understand.' The master shouted again. Asked: 'When the sun appears, everyone admires it; when the sound of the drum ceases, what is the meaning?' The master said: 'After the late autumn solidifies, there will be a fine sunny day.'
Zen Master Chu'an of Dalong Mountain, Dingzhou
勛禪師
上堂。良久曰。大眾。祇恁么各自散去。已是重宣此義了也。久立又奚為。然久立有久立底道理。知了經一小劫。如一食頃。不知便見茫然。還知么。有知者出來。大家相共商量。僧出提坐具曰。展即偏周沙界。縮即絲髮不存。展即是。不展即是。師曰。你從甚麼處得來。曰恁么則展去也。師曰。沒交涉 問如何是大龍境。師曰。諸方舉似人。曰如何是境中人。師曰。你為甚麼謾我 問。亡僧遷化。向甚麼處去。師曰。阿彌陀佛 問。善法堂中師子吼。未審法嗣嗣何人。師曰。猶自恁么問。
興元府普通院從善禪師
僧問。法輪再轉時如何。師曰。助上座喜。曰合譚何事。師曰。異人掩耳。曰便恁么領會時如何。師曰。錯 問佩劍叩松關時如何。師曰。莫亂作。曰誰不知有。師曰。出。
白馬靄禪師法嗣
襄州白馬智倫禪師
僧問。如何是佛。師曰。真金也須失色 問如何是和尚出身處。師曰。牛抵墻。曰學人不會。意旨如何。師曰。已成八字。
白兆楚禪師法嗣
唐州保壽匡祐禪師
僧問。如何是佛法大意。師曰。近前來。僧近前。師曰會么。曰不會。師曰。石火電光。已經塵劫 問如何是為人底一句。師曰。開口入耳。曰如何理會。師曰。逢人
【現代漢語翻譯】 現代漢語譯本
勛禪師
上堂。良久說：『大眾。就這樣各自散去，已經是重申這個道理了。長久站立又有什麼用呢？然而長久站立有長久站立的道理。知道了，經歷一個小劫（kalpa，時間單位，指極長的時間），就像一頓飯的時間；不知道，就覺得茫然。還知道嗎？有知道的人出來，大家一起商量。』僧人出來提起坐具說：『展開就遍佈整個沙界（Buddha-land，佛所居住的世界），收縮就連一絲一毫都不存在。展開是對的，不展開也是對的。』禪師說：『你從什麼地方得來的？』僧人說：『既然這樣，那就展開吧。』禪師說：『沒關係。』問：『如何是大龍境？』禪師說：『各方都用來告訴別人。』說：『如何是境中人？』禪師說：『你為什麼欺騙我？』問：『去世的僧人遷化，向什麼地方去？』禪師說：『阿彌陀佛（Amitābha，梵語，意為無量光或無量壽）。』問：『善法堂中師子吼，不知道法嗣繼承何人？』禪師說：『還是這樣問。』
興元府（唐朝行政區劃）普通院從善禪師
僧人問：『法輪再次轉動時如何？』禪師說：『祝賀上座。』說：『適合談論什麼事？』禪師說：『異人摀住耳朵。』說：『如果這樣領會時如何？』禪師說：『錯了。』問：『佩劍敲擊松關時如何？』禪師說：『不要胡來。』說：『誰不知道有。』禪師說：『出去。』
白馬靄禪師法嗣
襄州（唐朝行政區劃）白馬智倫禪師
僧人問：『如何是佛？』禪師說：『真金也需要失去顏色。』問：『如何是和尚出身處？』禪師說：『牛抵墻。』說：『學人不會，意旨如何？』禪師說：『已經成了八字。』
白兆楚禪師法嗣
唐州（唐朝行政區劃）保壽匡祐禪師
僧人問：『如何是佛法大意？』禪師說：『近前來。』僧人走近前。禪師說：『會了嗎？』說：『不會。』禪師說：『石火電光，已經塵劫。』問：『如何是為人的一句話？』禪師說：『開口入耳。』說：『如何理解？』禪師說：『逢人。』
【English Translation】 English version
Zen Master Xun
The Master ascended the hall and, after a long pause, said, 'Everyone, just disperse as you are. This is already a restatement of this meaning. What is the point of standing for so long? However, there is a reason for standing for so long. Knowing it, experiencing a kalpa (kalpa, a unit of time, referring to an extremely long time) is like the time of a meal; not knowing it, one feels lost. Do you understand? If anyone understands, come out and let's discuss it together.' A monk came forward, picked up his sitting cloth, and said, 'When unfolded, it covers the entire Buddha-land (Buddha-land, the world where the Buddha resides); when contracted, not a single hair remains. Unfolding is right, not unfolding is also right.' The Master said, 'Where did you get that from?' The monk said, 'Since that's the case, then let it unfold.' The Master said, 'Irrelevant.' Asked, 'What is the Great Dragon Realm?' The Master said, 'Everyone uses it to tell others.' Said, 'What is a person in the realm?' The Master said, 'Why are you deceiving me?' Asked, 'Where does a deceased monk go after passing away?' The Master said, 'Amitābha (Amitābha, Sanskrit, meaning immeasurable light or immeasurable life).' Asked, 'The lion's roar in the Hall of Good Dharma, I wonder who inherits the Dharma?' The Master said, 'Still asking like that.'
Zen Master Congshan of Putong Temple in Xingyuan Prefecture (Tang Dynasty administrative division)
A monk asked, 'What happens when the Dharma wheel turns again?' The Master said, 'Congratulations, Venerable.' Said, 'What is suitable to discuss?' The Master said, 'An eccentric covers his ears.' Said, 'What if I understand it like this?' The Master said, 'Wrong.' Asked, 'What happens when a sword strikes the pine gate?' The Master said, 'Don't mess around.' Said, 'Who doesn't know that?' The Master said, 'Get out.'
Dharma Successor of Zen Master Ai of Baima
Zen Master Zhilun of Baima in Xiangzhou (Tang Dynasty administrative division)
A monk asked, 'What is Buddha?' The Master said, 'Even true gold must lose its color.' Asked, 'What is the origin of the abbot?' The Master said, 'A cow butts against a wall.' Said, 'This student doesn't understand, what is the meaning?' The Master said, 'It's already set in stone.'
Dharma Successor of Zen Master Chu of Baizhao
Zen Master Kuangyou of Baoshou in Tangzhou (Tang Dynasty administrative division)
A monk asked, 'What is the great meaning of the Buddha Dharma?' The Master said, 'Come closer.' The monk came closer. The Master said, 'Do you understand?' Said, 'No.' The Master said, 'A spark from flint, already countless eons.' Asked, 'What is a phrase for the sake of others?' The Master said, 'Opening the mouth, entering the ear.' Said, 'How to understand?' The Master said, 'Meeting people.'
告人。
南嶽下九世
黃龍達禪師法嗣
眉州黃龍禪師
僧問。如何是密室。師曰。斫不開。曰如何是密室中人。師曰。非男女相 問國內按劍者是誰。師曰昌福。曰忽遇尊貴時如何。師曰。不遺。
清溪進禪師法嗣
相州天平山從漪禪師
僧問。如何得出三界。師曰。將三界來與汝出 問如何是和尚家風。師曰。顯露地 問如何是佛。師曰。不指天地。曰為甚麼不指天地。師曰。唯我獨尊 問如何是太平。師曰。八凹九凸 問洞深杳杳清溪水。飲者如何不升墜。師曰。更夢見甚麼 問大眾雲集。合譚何事。師曰。香菸起處森羅見。
廬山圓通緣德禪師
臨安黃氏子。事本邑東山勤剃染遍參諸方。得旨清溪。江南國主。于廬山建院。請師開法。上堂。諸上座。明取道眼好。是行指令碼分事。道眼若未明。有甚麼用處。祇是移盤吃飯漢。道眼若明。有何障礙。若未明得。強說多端。也無用處。無事切須尋究 僧問。如何是四不遷。師曰。地水火風 問如何是古佛心。師曰。水鳥樹林。曰學人不會。師曰。會取學人 問久負沒絃琴。請師彈一曲。師曰。負來多少時也。曰未審作何音調。師曰。話墮也。珍重 問如何是佛法大意。師曰。過去燈明佛。本光瑞如是 宋
太宗。遣帥問罪江南。後主納土矣。而胡則者。據守九江不降。大將軍曹翰部曲。渡江入寺。禪者驚走。師淡坐如平日。翰至。不起不揖。翰怒訶曰。長老不聞殺人不眨眼將軍乎。師熟視曰。汝安知有不懼生死和尚耶。翰因警悚增嘆。復曰。禪者何為而散。師曰。擊鼓自集。翰遣裨校擊之。禪無至者。翰曰。不至何也。師曰。公有殺心故爾。師自起擊之。禪者乃集。翰拜問決勝之䇿。師曰。非禪者所知也。師每領諸剎。無所事去留。頹然默坐。而學者自成規矩。平生著一衲裙。以繩貫其褶。處夜則伸以當被。太平興國丁丑十月七日。升堂曰。脫離世緣。乃在今日。囑令門人。壘青石為塔。乃曰。他日塔作紅色。吾再至也。言訖。泊然而逝。閱世八十。坐六十三夏。謚道濟禪師。
清涼復禪師法嗣
升州奉先寺慧同凈照禪師
魏府張氏子。出家于北禪。性直。秉具希操律師。住后。僧問。教中道。唯一堅密身。一切塵中見。又道。佛身充滿於法界。普見一切群生前。於此二途請師說。師曰。唯一堅密身。一切塵中見 問如何是古佛心。師曰。汝擬阿那個不是 問如何是常在底人。師曰。更問阿誰。
龍濟修禪師法嗣
河東廣原禪師
僧問。如何是佛法大意。師曰。聽取一偈。剎剎
【現代漢語翻譯】 現代漢語譯本 太宗（960-997）。派遣將領前往江南問罪。後主（南唐後主李煜）獻出土地投降。然而胡則，據守九江不投降。大將軍曹翰的部下，渡江進入寺廟。禪僧驚慌逃走。禪師（道濟禪師）安靜地端坐如平日。曹翰到達，禪師不起身也不作揖。曹翰憤怒地呵斥道：『長老沒聽說過殺人不眨眼的將軍嗎？』禪師仔細地看著他說：『你怎知有不怕生死的和尚呢？』曹翰因此警覺恐懼，增加歎服。又問：『禪僧為何而散？』禪師說：『擊鼓自會聚集。』曹翰派遣副將敲鼓，禪僧沒有來的。曹翰說：『不來是為什麼？』禪師說：『因為你有殺心。』禪師親自起身敲鼓，禪僧於是聚集。曹翰拜問決勝的策略。禪師說：『這不是禪僧所能知道的。』禪師每次帶領各寺，沒有什麼事需要離開或留下，頹然地默坐著，而學人自然形成規矩。平生穿著一件衲裙，用繩子穿過褶皺，晚上就展開來當被子。太平興國丁丑年（977年）十月七日，升座說法：『脫離世間因緣，就在今天。』囑咐門人，用青石壘成塔。於是說：『他日塔變成紅色，我再來。』說完，安然去世。享年八十歲，坐禪六十三年。謚號道濟禪師。
清涼復禪師法嗣
升州奉先寺慧同凈照禪師
魏府張氏之子。在北禪出家。性情耿直。秉持具足戒于希操律師。住持寺廟后，僧人問：『經教中說，『唯一堅密身，一切塵中見。』又說，『佛身充滿於法界，普見一切群生前。』對於這兩種說法，請師父開示。』禪師說：『唯一堅密身，一切塵中見。』問：『如何是古佛心？』禪師說：『你打算哪個不是？』問：『如何是常在的人？』禪師說：『更問誰？』
龍濟修禪師法嗣
河東廣原禪師
僧人問：『如何是佛法大意？』禪師說：『聽我一偈。剎剎』
【English Translation】 English version Emperor Taizong (960-997) sent a general to Jiangnan to question their guilt. The Later Lord (Li Yu, the last ruler of the Southern Tang Dynasty) surrendered his territory. However, Hu Ze held Jiujiang and refused to surrender. General Cao Han's subordinates crossed the river and entered a temple. The Chan monks fled in alarm. The Master (Chan Master Daoji) sat calmly as usual. When Cao Han arrived, the Master did not rise or bow. Cao Han angrily rebuked him, saying, 'Has the Elder not heard of the general who kills without blinking an eye?' The Master looked at him intently and said, 'How do you know there is no monk who fears neither life nor death?' Cao Han was startled and impressed, and sighed. He then asked, 'Why did the Chan monks scatter?' The Master said, 'They will gather when the drum is beaten.' Cao Han sent a lieutenant to beat the drum, but no Chan monks came. Cao Han said, 'Why don't they come?' The Master said, 'Because you have a murderous intent.' The Master rose and beat the drum himself, and the Chan monks gathered. Cao Han bowed and asked for a strategy for victory. The Master said, 'This is not something a Chan monk would know.' Each time the Master led the various temples, he had no particular reason to leave or stay, sitting in a listless silence, and the students naturally formed rules. Throughout his life, he wore a patched robe, threading a rope through its folds, and at night he would spread it out to use as a blanket. On the seventh day of the tenth month of the Dingchou year (977) of the Taiping Xingguo era, he ascended the platform and said, 'To break away from worldly ties is today.' He instructed his disciples to build a pagoda of blue stone. Then he said, 'When the pagoda turns red in the future, I will come again.' After speaking, he passed away peacefully. He lived to the age of eighty, and sat in meditation for sixty-three years. He was posthumously named Chan Master Daoji.
Successor of Chan Master Qingliang Fu
Chan Master Huitong Jingzhao of Fengxian Temple in Shengzhou
The son of the Zhang family of Weifu. He left home at Beichan. He was straightforward in nature. He received the full precepts from Vinaya Master Xi Cao. After residing in the temple, a monk asked, 'The teachings say, 'The only firm and secret body is seen in all dust.' And also say, 'The Buddha's body fills the Dharma realm and is universally seen before all sentient beings.' Please explain these two statements.' The Master said, 'The only firm and secret body is seen in all dust.' Asked, 'What is the mind of the ancient Buddha?' The Master said, 'Which one do you intend that is not?' Asked, 'What is the person who is always present?' The Master said, 'Who else are you asking?'
Successor of Chan Master Longji Xiu
Chan Master Guangyuan of Hedong
A monk asked, 'What is the great meaning of the Buddha-dharma?' The Master said, 'Listen to this verse. Kshetra, kshetra.'
現形儀。塵塵具覺知。性源常鼓浪。不悟未曾移。
南臺安禪師法嗣
襄州鷲嶺善美禪師
僧問。如何是鷲嶺境。師曰。峴山對碧玉。江水往南流。曰如何是境中人。師曰。有甚麼事 問百川異流。還歸大海。未審大海有幾滴。師曰。汝還到海也未。曰到海后如何。師曰。明日來。向汝道。
歸宗詮禪師法嗣
瑞州九峰義詮禪師
僧問。如何是祖師西來意。師曰。有力者負之而趨。
隆壽逸禪師法嗣
隆壽法騫禪師
泉州施氏子。漳州刺史陳洪铦。請開法。上堂。今日隆壽出世。三世諸佛。森羅萬象。同時出世。同時轉法輪。諸人還見么。僧問。如何是隆壽境。師曰。無汝插足處。曰如何是境中人。師曰。未識境在 有僧參。次日請問心要。師曰。昨日相逢序起居。今朝相見事還如。如何卻覓呈心要。心要如何特地疏。
五燈全書卷第十六 卍新續藏第 81 冊 No. 1571 五燈全書(第1卷-第33卷)
五燈全書卷第十七
京都聖感禪寺住持(臣)僧 (超永) 編輯
京都古華嚴寺住持(臣)僧 (超揆) 較閱 進呈
溈仰宗
南嶽下三世
百丈海禪師法嗣
潭州溈山靈祐禪師
【現代漢語翻譯】 現代漢語譯本 現形儀：每個微塵都具有覺知，自性之源始終涌動。不領悟這一點，（這種狀態）就不會改變。
南臺安禪師的法嗣
襄州（今湖北襄陽）鷲嶺善美禪師
有僧人問：『什麼是鷲嶺的境界？』 禪師說：『峴山（位於襄陽）正對著碧玉，江水向南流淌。』 （僧人）問：『什麼是境界中的人？』 禪師說：『有什麼事嗎？』 （僧人）問：『百川異流，最終都歸於大海，不知大海里有多少滴水？』 禪師說：『你到過大海嗎？』 （僧人）說：『到大海後會怎樣？』 禪師說：『明天來，我告訴你。』
歸宗詮禪師的法嗣
瑞州（今江西高安）九峰義詮禪師
有僧人問：『什麼是祖師西來意（Bodhidharma's intention in coming from the West）？』 禪師說：『有力氣的人扛著就跑。』
隆壽逸禪師的法嗣
隆壽法騫禪師
泉州（今福建泉州）施氏之子。漳州（今福建漳州）刺史陳洪铦，請（禪師）開法。 （禪師）上堂說法：『今天隆壽（寺）出世，三世（過去、現在、未來）諸佛，森羅萬象，同時出世，同時轉法輪。各位看到了嗎？』 有僧人問：『什麼是隆壽（寺）的境界？』 禪師說：『沒有你插足的地方。』 （僧人）問：『什麼是境界中的人？』 禪師說：『還不認識境界在哪裡。』 有僧人蔘拜。 次日，（僧人）請問心要。 禪師說：『昨天相逢問候起居，今天相見事情還和原來一樣。 為什麼還要尋找呈心要？ 心要如何才能特別疏遠？』
《五燈全書》卷第十六 《卍新續藏》第 81 冊 No. 1571 《五燈全書》（第1卷-第33卷）
《五燈全書》卷第十七
京都聖感禪寺住持(臣)僧 (超永) 編輯
京都古華嚴寺住持(臣)僧 (超揆) 較閱 進呈
溈仰宗
南嶽下三世
百丈海禪師法嗣
潭州（今湖南長沙）溈山靈祐禪師
【English Translation】 English version Manifestation of Form: Each mote of dust possesses awareness. The source of the self-nature constantly surges. If one does not awaken to this, it will not change.
Successor of Chan Master Nantai An
Chan Master Shanmei of鷲嶺(鷲嶺,鷲峰 Mountain) in Xiangzhou (襄州,Xiangyang, Hubei Province)
A monk asked: 'What is the境(jìng, realm) of 鷲嶺(鷲嶺,鷲峰 Mountain)?' The Master said: '峴山(峴山, Xian Mountain) faces碧玉(bì yù, green jade), the river flows southward.' (The monk) asked: 'What is the person within the境(jìng, realm)?' The Master said: 'What is the matter?' (The monk) asked: 'The hundred rivers flow differently, yet all return to the sea. I wonder, how many drops are there in the sea?' The Master said: 'Have you reached the sea yet?' (The monk) said: 'What happens after reaching the sea?' The Master said: 'Come tomorrow, and I will tell you.'
Successor of Chan Master Guizong Quan
Chan Master Yiquan of 九峰(Jiufeng, Nine Peaks Mountain) in Ruizhou (瑞州,Ruichang, Jiangxi Province)
A monk asked: 'What is祖師西來意(zǔ shī xī lái yì, Bodhidharma's intention in coming from the West)?' The Master said: 'The strong carry it and run.'
Successor of Chan Master Longshou Yi
Chan Master Faqian of Longshou
A son of the Shi family from Quanzhou (泉州, Quanzhou, Fujian Province). Chen Hongxian, the prefect of Zhangzhou (漳州, Zhangzhou, Fujian Province), requested (the Master) to open the Dharma. (The Master) ascended the hall and said: 'Today, Longshou (Temple) appears in the world. The Buddhas of the three世(shì, ages - past, present, and future), and all phenomena, appear in the world simultaneously, simultaneously turning the Dharma wheel. Do you all see it?' A monk asked: 'What is the境(jìng, realm) of Longshou (Temple)?' The Master said: 'There is no place for you to insert your foot.' (The monk) asked: 'What is the person within the境(jìng, realm)?' The Master said: 'You do not yet recognize where the境(jìng, realm) is.' A monk paid respects. The next day, (the monk) asked about the essence of the mind. The Master said: 'Yesterday we met and exchanged greetings. Today we meet, and things are still the same. Why do you seek to present the essence of the mind? How can the essence of the mind be especially estranged?'
The Complete Book of the Five Lamps, Volume 16 《卍New Continued Tripitaka》Volume 81 No. 1571 The Complete Book of the Five Lamps (Volumes 1-33)
The Complete Book of the Five Lamps, Volume 17
Resident (臣) Monk (Chao Yong) of the Sacred 感(gǎn, feeling) Temple in Kyoto, Edited
Resident (臣) Monk (Chao Kui) of the Ancient 華嚴(Huáyán, Avatamsaka) Temple in Kyoto, Compared and Presented
The Weiyang School
Three Generations Below Nanyue
Successor of Chan Master Baizhang Hai
Chan Master Lingyou of 溈山(Wéi shān, Mount Wei) in Tanzhou (潭州, Changsha, Hunan Province)
福州長溪趙氏子。年十五出家。依本郡建善寺法常律師剃髮。于杭州龍興寺。究大小乘教。二十三游江西。參百丈。丈一見許之入室。遂居參學之首。侍立次。丈問誰。師曰某甲。丈曰。汝撥爐中有火否。師撥之曰。無火。丈躬起深撥得少火。舉以示之曰。汝道無。這個聻。師由是發悟。禮謝陳所解。丈曰。此暫時岐路耳。欲識佛性義。當觀時節因緣。時節既至。如迷忽悟。如忘忽憶。方省己物。不從他得。故祖師云。悟了同未悟。無心亦無法。祇是無虛妄。凡聖等心。本來心法。元自備足。汝今既爾。善自護持。次日。同百丈入山作務。丈曰。將得火來么。師曰。將得來。丈曰。在甚處。師乃拈一枝柴。吹兩吹。度與百丈。丈曰。如蟲御木。司馬頭陀。自湖南來。謂丈曰。頃在湖南。尋得一山名大溈。是一千五百人善知識所居之處。丈曰。老僧住得否。陀曰。非和尚所居。丈曰何也。陀曰。和尚是骨人。彼是肉山。設居徒不盈千。丈曰。吾眾中莫有人住得否。陀曰。待歷觀之。時華林覺。為第一座。丈令侍者請至。問曰。此人如何。陀請謦欬一聲行數步。陀曰。不可。丈又令喚師。師時為典座。陀一見乃曰。此正是溈山主人也。丈是夜召師入室。囑曰。吾化緣在此。溈山勝境。汝當居之。嗣續吾宗。廣度後學。
【現代漢語翻譯】 福州長溪趙氏之子。十五歲時出家，依止本郡建善寺的法常律師剃度。在杭州龍興寺，深入研究大小乘佛教的教義。二十三歲時遊歷江西，參訪百丈禪師（Baizhang，唐代禪宗大師）。百丈禪師一見他就認可他可以入室請教，於是他成為參學者的首位。一次侍立時，百丈禪師問：『你是誰？』 師回答說：『我是某甲。』 百丈禪師說：『你撥弄爐子，裡面有火嗎？』 師撥弄了一下說：『沒有火。』 百丈禪師親自起身，深深地撥弄爐子，得到少許火星，舉起來給他看，說：『你說沒有，這是什麼？』 師因此開悟，向百丈禪師禮拜，陳述自己所理解的道理。百丈禪師說：『這只是暫時的歧路而已。想要認識佛性的真義，應當觀察時節因緣。時節因緣一旦成熟，就像迷惑的人忽然醒悟，像遺忘的人忽然回憶起來一樣，才明白本來就屬於自己的東西，不是從別人那裡得到的。』 所以祖師說：『悟了和未悟一樣，無心也無法，只是沒有虛妄，凡人和聖人平等。』 本來心法，原本就具備充足。你現在既然已經這樣，要好好地守護保持。』 第二天，和百丈禪師一起入山勞作。百丈禪師問：『把火拿來了嗎？』 師回答說：『拿來了。』 百丈禪師問：『在哪裡？』 師於是拿起一根柴，吹了兩下，遞給百丈禪師。百丈禪師說：『如同蟲子蛀蝕木頭一樣。』 司馬頭陀（Sima Toutuo，人名），從湖南來，對百丈禪師說：『最近在湖南，找到一座山，名叫大溈山（Dawei Mountain），是能容納一千五百人善知識居住的地方。』 百丈禪師問：『老僧我能住嗎？』 司馬頭陀說：『不是和尚您所能居住的。』 百丈禪師問：『為什麼？』 司馬頭陀說：『和尚您是骨人，那裡是肉山，即使居住，徒弟也不會超過一千人。』 百丈禪師問：『我的弟子中，有沒有人能住的？』 司馬頭陀說：『等我一一觀察。』 當時華林覺（Hualin Jue，人名），是第一座。百丈禪師讓侍者請他來，問道：『這個人怎麼樣？』 司馬頭陀請他清清嗓子，走了幾步。司馬頭陀說：『不行。』 百丈禪師又讓人叫來師父，師父當時擔任典座。司馬頭陀一見到他就說：『這正是溈山的主人啊。』 百丈禪師當晚召師父入室，囑咐說：『我的教化因緣就在這裡。溈山是殊勝的境地，你應當在那裡居住，繼承我的宗派，廣泛地教化後來的學人。』 福州長溪趙氏子。年十五出家。依本郡建善寺法常律師剃髮。於杭州龍興寺。究大小乘教。二十三遊江西。參百丈（Baizhang，Tang Dynasty Zen Master）。丈一見許之入室。遂居參學之首。侍立次。丈問誰。師曰某甲。丈曰。汝撥爐中有火否。師撥之曰。無火。丈躬起深撥得少火。舉以示之曰。汝道無。這個聻。師由是發悟。禮謝陳所解。丈曰。此暫時岐路耳。欲識佛性義。當觀時節因緣。時節既至。如迷忽悟。如忘忽憶。方省己物。不從他得。故祖師雲。悟了同未悟。無心亦無法。祇是無虛妄。凡聖等心。本來心法。元自備足。汝今既爾。善自護持。次日。同百丈入山作務。丈曰。將得火來麼。師曰。將得來。丈曰。在甚處。師乃拈一枝柴。吹兩吹。度與百丈。丈曰。如蟲御木。司馬頭陀（Sima Toutuo，person's name）。自湖南來。謂丈曰。頃在湖南。尋得一山名大潙（Dawei Mountain）。是一千五百人善知識所居之處。丈曰。老僧住得否。陀曰。非和尚所居。丈曰何也。陀曰。和尚是骨人。彼是肉山。設居徒不盈千。丈曰。吾眾中莫有人住得否。陀曰。待歷觀之。時華林覺（Hualin Jue，person's name）。為第一座。丈令侍者請至。問曰。此人如何。陀請謦欬一聲行數步。陀曰。不可。丈又令喚師。師時為典座。陀一見乃曰。此正是潙山主人也。丈是夜召師入室。囑曰。吾化緣在此。潙山勝境。汝當居之。嗣續吾宗。廣度後學。
【English Translation】 A son of the Zhao family from Changxi, Fuzhou. He left home at the age of fifteen and was tonsured by Lawyer Fachang of Jianshan Temple in his prefecture. At Longxing Temple in Hangzhou, he thoroughly studied the teachings of both the Mahayana and Hinayana traditions. At the age of twenty-three, he traveled to Jiangxi and visited Baizhang (Baizhang, Tang Dynasty Zen Master). Baizhang immediately recognized him and allowed him to enter his room, and he became the foremost among the students. Once, while standing in attendance, Baizhang asked, 'Who are you?' The master replied, 'I am Moujia.' Baizhang said, 'When you poke the stove, is there any fire?' The master poked it and said, 'There is no fire.' Baizhang himself got up, poked deeply, and found a little fire. He held it up to show him and said, 'You say there is none, what is this?' The master was enlightened by this, bowed to Baizhang, and explained his understanding. Baizhang said, 'This is only a temporary detour. If you want to know the meaning of Buddha-nature, you should observe the conditions of time and circumstance. When the time and circumstance arrive, it is like a confused person suddenly awakening, like a forgetful person suddenly remembering, and then you realize that it is your own thing, not obtained from others.' Therefore, the patriarch said, 'Enlightened and unenlightened are the same, no mind and no dharma, only without falsehood, ordinary and holy are equal.' The original mind-dharma is originally fully equipped. Now that you are like this, take good care of it.' The next day, he went into the mountains with Baizhang to work. Baizhang asked, 'Did you bring the fire?' The master replied, 'I brought it.' Baizhang asked, 'Where is it?' The master then picked up a piece of firewood, blew on it twice, and handed it to Baizhang. Baizhang said, 'Like a worm eating wood.' Sima Toutuo (Sima Toutuo, person's name), came from Hunan and said to Baizhang, 'Recently in Hunan, I found a mountain named Dawei Mountain (Dawei Mountain), which is a place where fifteen hundred good teachers can live.' Baizhang asked, 'Can this old monk live there?' Sima Toutuo said, 'It is not a place for the abbot to live.' Baizhang asked, 'Why?' Sima Toutuo said, 'The abbot is a bone person, and that is a mountain of flesh. Even if you live there, you will not have more than a thousand disciples.' Baizhang asked, 'Is there anyone among my disciples who can live there?' Sima Toutuo said, 'Let me observe them one by one.' At that time, Hualin Jue (Hualin Jue, person's name), was the first seat. Baizhang asked the attendant to invite him and asked, 'How is this person?' Sima Toutuo asked him to clear his throat and walk a few steps. Sima Toutuo said, 'No.' Baizhang then asked to summon the master, who was then serving as the steward. As soon as Sima Toutuo saw him, he said, 'This is the master of Dawei Mountain.' That night, Baizhang summoned the master into his room and instructed him, 'My karmic affinity is here. Dawei Mountain is a wonderful place, you should live there, inherit my lineage, and widely teach later learners.'
時華林覺為首座。聞之曰。某甲忝居上首。典座何得住持。丈曰。若能對眾下得一語出格。當與住持。即指凈瓶問曰。不得喚作凈瓶。汝喚作甚麼。林曰。不可喚作木揬也。丈乃問師。師踢倒凈瓶。便出去。丈笑曰。第一座輪卻山子也。師遂往焉。是山峭絕。夐無人煙。猿猱為伍。橡栗充食。經五七載。絕無來者。師自念言。我本住持。為利益於人。既絕往還。自善何濟。即舍庵而欲他往。行至山口。見蛇虎交橫在路。師曰。汝等諸獸。不用攔吾行路。吾若於此山有緣。汝等各自散去。吾若無緣。汝等不用動。吾從路過。一任汝吃。言訖。蟲虎四散而去。師乃回庵。未及一載。懶安向數僧。從百丈來。輔佐于師。安曰。某與和尚作典座。待僧及五百人。不論時節。即不造粥。便放某甲下山。自後山下居民。稍稍知之。率眾共營梵宇。連帥李景讓。奏號同慶寺。相國裴公休。嘗咨元奧。由是天下禪學輻輳焉 上堂。夫道人之心。質直無偽。無背無面。無詐妄心。一切時中視聽。尋常更無委曲。亦不閉眼塞耳。但情不附物。即得從上諸聖。祇說濁邊過患。若無如許多惡覺。情見想習之事。譬如秋水澄渟。清凈無為。澹濘無礙。喚他作道人。亦名無事人。時有僧問。頓悟之人。更有修否。師曰。若真悟得本。他自知時。修與
不修。是兩頭語。如今初心。雖從緣得一念頓悟自理。猶有無始曠劫習氣。未能頓凈。須教渠凈。除現業流識。即是修也。不可別有法。教渠修行趣向。從聞入理。聞理深妙。心自圓明。不居惑地。縱有百千妙義。抑揚當時。此乃得坐披衣。自解作活計始得。以要言之。則實際理地。不受一塵。萬行門中。不捨一法。若也單刀直入。則凡聖情盡。體露真常。理事不二。即如如佛 仰山問。如何是祖師西來意。師指燈籠曰。大好燈籠。仰曰。莫祇這便是么。師曰。這個是甚麼。仰曰。大好燈籠。師曰。果然不見 一日師謂眾曰。如許多人。祇得大機。不得大用。仰山舉此語。問山下庵主曰。和尚恁么道。意旨如何。主曰。更舉看。仰擬再舉。被庵主踏倒。仰歸舉似師。師呵呵大笑 師在法堂坐。庫頭系木魚。火頭擲卻火抄。拊掌大笑。師曰。眾中也有恁么人。遂喚來問。你作么生。火頭曰。某甲。不吃粥肚飢。所以歡喜。師乃點頭(後鏡清怤曰。將知溈山眾里無人。臥龍球曰。將知溈山眾里有人) 師摘茶次。謂仰山曰。終日摘茶。祇聞子聲。不見子形。仰撼茶樹。師曰。子祇得其用。不得其體。仰曰。未審和尚如何。師良久。仰曰。和尚祇得其體。不得其用。師曰。放子三十棒。仰曰。和尚棒某甲吃。某甲棒教誰吃。
【現代漢語翻譯】 現代漢語譯本 不修，是兩頭語。如今的初心，雖然從因緣得到一念頓悟自明其理，但仍然有無始曠劫以來的習氣，未能完全清除。必須教導他清除這些習氣，去除現世的業力流轉和分別意識，這就是修行。不可另外設立其他方法，教導他修行並趨向真理。從聽聞佛法而入于真理，聽聞的道理深奧微妙，心自然圓滿光明，不滯留在迷惑之地。縱然有百千種精妙的義理，也要根據當時的情況加以發揮和抑制。這才是得到座位、披上袈裟，自己能夠解決問題、開始生活。總而言之，在實際的真理層面，不接受一絲塵埃；在萬行修持的門徑中，不捨棄任何一種方法。如果能夠單刀直入，那麼凡夫和聖人的情執都會消失，本體顯露出真常不變的本性，事相和理體不二，就如同如來的境界。 仰山（Yangshan，人名）問：『如何是祖師西來意？』師（溈山，Weishan，人名）指著燈籠說：『大好燈籠。』仰山說：『莫非這就是嗎？』師說：『這個是什麼？』仰山說：『大好燈籠。』師說：『果然不見。』 一日，師對眾人說：『如此多的人，只得到大機，得不到大用。』仰山舉出這句話，問山下庵主說：『和尚這麼說，意旨如何？』庵主說：『再舉一次看看。』仰山想要再次舉出，被庵主踢倒。仰山回去告訴師父，師父呵呵大笑。 師在法堂坐著，庫頭（Kutou，寺院倉庫負責人）敲擊木魚，火頭（Huotou，寺院廚房負責人）扔掉火抄，拍手大笑。師說：『眾人中也有這樣的人。』於是叫他來問：『你做什麼？』火頭說：『我，不吃粥肚子餓，所以歡喜。』師於是點頭（後來鏡清怤（Jingqing Fu，人名）說：『將知道溈山眾人中沒有人。』臥龍球（Wolong Qiu，人名）說：『將知道溈山眾人中有人。』） 師摘茶時，對仰山說：『終日摘茶，只聽到你的聲音，看不到你的形體。』仰山搖動茶樹。師說：『你只得到它的作用，沒有得到它的本體。』仰山說：『不知道和尚如何？』師沉默良久。仰山說：『和尚只得到它的本體，沒有得到它的作用。』師說：『放你三十棒。』仰山說：『和尚打我，我打教誰吃？』
【English Translation】 English version 'Not cultivating' is a double-edged phrase. Although the initial aspiration now arises from a sudden enlightenment of principle through conditions, beginningless eons of habitual tendencies still remain, not yet completely purified. It is necessary to teach him to purify these tendencies, removing the flow of present karma and discriminating consciousness; this is cultivation. There should be no other method to teach him to cultivate and move towards the truth. Entering into principle through hearing the Dharma, the heard principles are profound and subtle, and the mind naturally becomes complete and bright, not dwelling in the realm of delusion. Even if there are hundreds or thousands of wonderful meanings, they should be expressed or suppressed according to the situation at the time. Only then can one obtain a seat, don the robe, and begin to solve problems and live independently. In short, in the realm of actual principle, not a speck of dust is accepted; in the gateway of myriad practices, not a single method is abandoned. If one can directly enter, then the emotions of ordinary beings and sages will disappear, and the essence will reveal its true and constant nature. Phenomena and principle are not two, just like the Tathagata's state. Yangshan (a person's name) asked: 'What is the meaning of the Patriarch's coming from the West?' The Master (Weishan, a person's name) pointed to the lantern and said: 'A very good lantern.' Yangshan said: 'Could this be it?' The Master said: 'What is this?' Yangshan said: 'A very good lantern.' The Master said: 'Indeed, you do not see.' One day, the Master said to the assembly: 'So many people only obtain great potential, but do not obtain great application.' Yangshan quoted this saying and asked the hermit below the mountain: 'What is the meaning of the Abbot saying this?' The hermit said: 'Say it again and let me see.' Yangshan was about to say it again, but was kicked down by the hermit. Yangshan returned and told the Master, who laughed heartily. The Master was sitting in the Dharma hall, the Kutou (the person in charge of the monastery's warehouse) was striking the wooden fish, and the Huotou (the person in charge of the monastery's kitchen) threw away the fire poker and clapped his hands, laughing loudly. The Master said: 'There are also people like this in the assembly.' So he called him over and asked: 'What are you doing?' The Huotou said: 'I am hungry because I didn't eat congee, so I am happy.' The Master then nodded (Later, Jingqing Fu (a person's name) said: 'It can be known that there is no one among Weishan's assembly.' Wolong Qiu (a person's name) said: 'It can be known that there are people among Weishan's assembly.') When the Master was picking tea, he said to Yangshan: 'All day long picking tea, I only hear your voice, but I do not see your form.' Yangshan shook the tea tree. The Master said: 'You only obtain its function, but you do not obtain its essence.' Yangshan said: 'I do not know how the Abbot is?' The Master was silent for a long time. Yangshan said: 'The Abbot only obtains its essence, but does not obtain its function.' The Master said: 'Give you thirty blows.' Yangshan said: 'The Abbot hits me, who shall I teach to eat the blows?'
師曰。放子三十棒(玄覺曰。且道過在甚麼處) 上堂。僧出曰。請和尚為眾說法。師曰。我為汝得徹困也。僧禮拜 (後人舉似雪峰。峰曰。古人得恁么老婆心切。玄沙曰。山頭和尚。蹉過古人事也。雪峰聞之。乃問沙曰。甚麼處是老僧蹉過古人事處。沙曰。大小溈山。被那僧一問。直得百雜碎。峰乃駭然) 師坐次。仰山入來。師曰。寂子速道莫入陰界。仰曰。慧寂信亦不立。師曰。子信了不立。不信不立。仰曰。祇是慧寂。更信阿誰。師曰。若恁么。即是定性聲聞。仰曰。慧寂佛亦不立 師問仰山。涅槃經四十卷。多少是佛說。多少是魔說。仰曰。總是魔說。師曰。已后無人奈子何。仰曰。慧寂即一期之事。行履在甚麼處。師曰。祇貴子眼正。不說子行履 仰山蹋衣次。提起問師曰。正恁么時。和尚作么生。師曰。正恁么時。我這裡無作么生。仰曰。和尚有身而無用。師良久。卻拈起問曰。汝正恁么時作么生。仰曰。正恁么時。和尚還見伊否。師曰。汝有用而無身。師后忽問仰山。汝春間有話未圓。今試道看。仰曰。正恁么時。切忌勃訴。師曰。停囚長智 師一日喚院主。主便來。師曰。我喚院主。汝來作甚麼。主無對。(曹山代曰。也知和尚不喚某甲)又令侍者。喚第一座。座便至師曰。我喚第一座。汝來作
【現代漢語翻譯】 現代漢語譯本 師父說：『給你三十棒！』（玄覺說：『請問過錯在哪裡？』） 師父上堂說法，有僧人出來說：『請和尚為大眾說法。』師父說：『我為你已經徹底疲憊了。』僧人禮拜。（後來有人將此事告訴雪峰，雪峰說：『古人真是婆婆心切啊。』玄沙說：『溈山（溈山，山名）的和尚，錯過了古人的事啊。』雪峰聽了，就問玄沙說：『老僧我哪裡錯過了古人的事？』玄沙說：『偌大的溈山，被那個僧人一問，弄得百雜碎。』雪峰聽了，非常驚訝） 師父坐著，仰山進來。師父說：『寂子（慧寂，仰山慧寂的法號）快說，不要墮入陰界。』仰山說：『慧寂連信都不立。』師父說：『你信也不立，不信也不立？』仰山說：『我只是慧寂，還信誰呢？』師父說：『如果這樣，你就是定性聲聞。』仰山說：『慧寂連佛也不立。』 師父問仰山：《涅槃經》四十卷，多少是佛說的，多少是魔說的？仰山說：『全是魔說的。』師父說：『以後沒人能奈何你了。』仰山說：『慧寂只是一期之事，行履又在哪裡呢？』師父說：『只看重你的眼光是否端正，不談你的行為。』 仰山整理衣服時，提起衣服問師父說：『正在這個時候，和尚您怎麼做？』師父說：『正在這個時候，我這裡沒有什麼怎麼做。』仰山說：『和尚您有身而無用。』師父沉默良久，拿起衣服問：『你正在這個時候怎麼做？』仰山說：『正在這個時候，和尚您還看見它嗎？』師父說：『你用而無身。』師父後來忽然問仰山：『你春天有話沒說完，現在試著說看。』仰山說：『正在這個時候，切忌勃然大怒。』師父說：『停囚長智。』 師父有一天叫院主，院主就來了。師父說：『我叫院主，你來做什麼？』院主無言以對。（曹山代替回答說：『也知道和尚不是叫我。』）又讓侍者叫第一座，第一座就來了。師父說：『我叫第一座，你來做什麼？』
【English Translation】 English version The master said, 'Give him thirty blows!' (Xuanjue said, 'May I ask, where does the fault lie?') The master ascended the platform to preach. A monk came out and said, 'Please, Master, preach the Dharma for the assembly.' The master said, 'I am utterly exhausted for your sake.' The monk prostrated. (Later, someone told Xuefeng about this. Xuefeng said, 'The ancients were truly of such grandmotherly kindness.' Xuansha said, 'The abbot of Mount Weishan (Weishan, mountain name) missed the affairs of the ancients.' Upon hearing this, Xuefeng asked Xuansha, 'Where did this old monk miss the affairs of the ancients?' Xuansha said, 'The great Mount Weishan was utterly shattered by that monk's one question.' Xuefeng was greatly astonished.) The master was sitting, and Yangshan entered. The master said, 'Jizi (Huiji, Yangshan Huiji's Dharma name), speak quickly, do not enter the realm of darkness.' Yangshan said, 'Huiji does not even establish belief.' The master said, 'You neither establish belief nor non-belief?' Yangshan said, 'I am just Huiji, who else should I believe?' The master said, 'If that is so, then you are a fixed-nature Shravaka.' Yangshan said, 'Huiji does not even establish Buddha.' The master asked Yangshan, 'In the forty fascicles of the Nirvana Sutra, how much is spoken by the Buddha, and how much is spoken by Mara?' Yangshan said, 'All of it is spoken by Mara.' The master said, 'In the future, no one will be able to do anything to you.' Yangshan said, 'Huiji is just a matter of one lifetime; where is conduct to be found?' The master said, 'I only value whether your eye is correct; I do not speak of your conduct.' While Yangshan was arranging his robes, he picked them up and asked the master, 'At just such a time, what does the master do?' The master said, 'At just such a time, there is nothing here for me to do.' Yangshan said, 'The master has a body but no use.' The master remained silent for a long time, then picked up the robes and asked, 'What do you do at just such a time?' Yangshan said, 'At just such a time, does the master still see it?' The master said, 'You have use but no body.' Later, the master suddenly asked Yangshan, 'You had something to say in the spring that you didn't finish; try saying it now.' Yangshan said, 'At just such a time, be sure to avoid bursting into anger.' The master said, 'Delaying prisoners increases wisdom.' (停囚長智 is an idiom, meaning delaying the execution of prisoners allows time for wiser decisions.) One day, the master called the monastery director, and the director came. The master said, 'I called the monastery director; what are you doing here?' The director had no reply. (Caoshan replied on his behalf, 'I also knew that the master was not calling me.') Then he had the attendant call the first seat, and the first seat came. The master said, 'I called the first seat; what are you doing here?'
甚麼。座亦無對(曹山代曰。若令侍者喚恐不來。法眼曰。適來侍者喚) 師問云巖。聞汝久在藥山。是否。巖曰是。師曰。如何是藥山大人相。巖曰。涅槃後有。師曰。如何是涅槃後有。巖曰。水灑不著。巖卻問師。百丈大人相如何。師曰。巍巍堂堂。煒煒煌煌。聲前非聲。色后非色。蚊子上鐵牛。無汝下觜處 師過凈瓶與仰山。山擬接。師卻縮手曰。是甚麼。仰曰。和尚還見個甚麼。師曰。若恁么。何用更就吾覓。仰曰。雖然如此。仁義道中。與和尚提瓶挈水。亦是本分事。師乃過凈瓶與仰山 師與仰山行次。指柏樹子問曰。前面是甚麼。仰曰。柏樹子。師卻問耘田翁。翁亦曰柏樹子。師曰。這耘田翁。向後亦有五百眾 師問仰山。何處來。仰曰。田中來。師曰。禾好刈也未。仰作刈禾勢。師曰。汝適來作青見作黃見。作不青不黃見。仰曰。和尚背後是甚麼。師曰。子還見么。仰拈禾穗曰。和尚何曾問這個。師曰。此是鵝王擇乳 師問仰山。天寒人寒。仰曰。大家在這裡。師曰。何不直說。仰曰。適來也不曲。和尚如何。師曰。直須隨流 上堂。仲冬嚴寒年年事。晷運推移事若何。仰山進前叉手而立。師曰。我情知汝答這話不得。香嚴曰。某甲偏答得這話。師躡前問。嚴亦進前叉手而立。師曰。賴遇寂子不會 師
【現代漢語翻譯】 現代漢語譯本 什麼。（曹山代答說：『如果讓侍者去叫，恐怕不來。』法眼說：『剛才侍者叫了。』） 溈山問云巖：『聽說你很久在藥山，是嗎？』云巖回答：『是的。』溈山說：『什麼是藥山大人相？』云巖說：『涅槃後有。』溈山說：『什麼是涅槃後有？』云巖說：『水灑不著。』云巖反問溈山：『百丈大人相如何？』溈山說：『巍巍堂堂，煒煒煌煌，聲前非聲，色后非色，蚊子上鐵牛，無你下嘴處。』 溈山遞過凈瓶給仰山，仰山要接，溈山卻縮回手說：『這是什麼？』仰山說：『和尚還見到個什麼？』溈山說：『如果這樣，何必再向我尋求？』仰山說：『雖然如此，在仁義道中，與和尚您提瓶打水，也是本分事。』溈山於是把凈瓶遞給仰山。 溈山與仰山行走時，指著柏樹子問：『前面是什麼？』仰山說：『柏樹子。』溈山又問耕田的老翁，老翁也說是柏樹子。溈山說：『這耕田的老翁，將來也會有五百徒眾。』 溈山問仰山：『從哪裡來？』仰山說：『田里來。』溈山說：『稻禾好收割了嗎？』仰山做了個收割稻禾的姿勢。溈山說：『你剛才作青見，作黃見，還是作不青不黃見？』仰山說：『和尚背後是什麼？』溈山說：『你還見到嗎？』仰山拈起禾穗說：『和尚何曾問這個？』溈山說：『這是鵝王擇乳。』 溈山問仰山：『天寒人寒？』仰山說：『大家在這裡。』溈山說：『為什麼不直說？』仰山說：『剛才也不曲折，和尚您如何？』溈山說：『必須隨順潮流。』 溈山禪師上堂說法：『仲冬嚴寒是每年的常事，日影執行推移，事情又如何呢？』仰山走上前叉手而立。溈山說：『我早就知道你回答不了這話。』香嚴說：『我偏能回答這話。』溈山重複之前的問題，香嚴也走上前叉手而立。溈山說：『幸虧寂子不會。』 溈山
【English Translation】 English version What. (Caoshan answered on his behalf: 'If I ask the attendant to call, I'm afraid he won't come.' Fayen said: 'The attendant just called.') Weishan asked Yunyan: 'I heard you have been at Yaoshan for a long time, is that so?' Yunyan replied: 'Yes.' Weishan said: 'What is the appearance of a great man of Yaoshan?' Yunyan said: 'It exists after Nirvana.' Weishan said: 'What exists after Nirvana?' Yunyan said: 'Water cannot stick to it.' Yunyan asked Weishan in return: 'What is the appearance of a great man of Baizhang?' Weishan said: 'Majestic and dignified, bright and radiant, before sound is not sound, after color is not color, a mosquito on an iron ox, there is no place for you to put your mouth.' Weishan passed the clean bottle to Yangshan, and Yangshan was about to receive it, but Weishan retracted his hand and said: 'What is this?' Yangshan said: 'What does the abbot see?' Weishan said: 'If so, why seek from me?' Yangshan said: 'Even so, in the way of benevolence and righteousness, it is my duty to carry the bottle and fetch water for the abbot.' Weishan then passed the clean bottle to Yangshan. Weishan and Yangshan were walking when Weishan pointed to the cypress seeds and asked: 'What is in front?' Yangshan said: 'Cypress seeds.' Weishan then asked the old farmer plowing the field, and the old man also said cypress seeds. Weishan said: 'This old farmer plowing the field will also have five hundred followers in the future.' Weishan asked Yangshan: 'Where do you come from?' Yangshan said: 'From the field.' Weishan said: 'Is the rice easy to harvest?' Yangshan made a gesture of harvesting rice. Weishan said: 'Did you just see it as green, see it as yellow, or see it as neither green nor yellow?' Yangshan said: 'What is behind the abbot?' Weishan said: 'Do you still see it?' Yangshan picked up a rice stalk and said: 'When did the abbot ask about this?' Weishan said: 'This is the swan king choosing milk.' Weishan asked Yangshan: 'Is it cold in the sky and cold for people?' Yangshan said: 'Everyone is here.' Weishan said: 'Why don't you say it directly?' Yangshan said: 'It wasn't roundabout just now, how about the abbot?' Weishan said: 'You must follow the flow.' Zen Master Weishan ascended the hall to preach: 'The severe cold of midwinter is a common occurrence every year, the movement of the sun's shadow shifts, how are things?' Yangshan stepped forward, clasped his hands and stood. Weishan said: 'I knew you couldn't answer this question.' Xiangyan said: 'I can answer this question.' Weishan repeated the previous question, and Xiangyan also stepped forward, clasped his hands and stood. Weishan said: 'Fortunately, Jizi doesn't understand.' Weishan
一日見劉鐵磨來。師曰。老牸牛汝來也。磨曰。來日臺山大會齋。和尚還去么。師乃放身作臥勢。磨便出去(雪竇顯頌曰。曾騎鐵馬入重城。來下傳聞六國清。猶把金鞭問歸客。夜深誰共禦街行) 有僧來禮拜。師作起勢。僧曰。請和尚不用起。師曰。老僧未曾坐。僧曰。某甲未曾禮。師曰。何故無禮。僧無對(同安代曰。和尚不怪) 問如何是道。師曰。無心是道。曰某甲不會。師曰。會取不會底好。曰如何是不會底。師曰。祇汝是不是別人。復曰。今時人。但直下體取不會底。正是汝心。正是汝佛。若向外得一知一解。將為禪道。且沒交涉。名運糞入。不名運糞出。污汝心田。所以道不是道 問如何是百丈真。師下禪床叉手立。曰如何是和尚真。師卻坐 師坐次。仰山從方丈前過。師曰。若是百丈先師見子。須吃痛棒始得。仰曰。即今事作么生。師曰。合取兩片皮。仰曰。此恩難報。師曰。非子不才。乃老僧年邁。仰曰。今日親見百丈師翁來。師曰。子在甚麼處見。仰曰。不道見。祇是無別。師曰。始終作家 師問仰山。即今事且置。古來事作么生。仰叉手近前。師曰。猶是即今事。古來事作么生。仰退後立。師曰。汝屈我。我屈汝。仰便禮拜 仰山香嚴侍立次。師舉手曰。如今恁么者少。不恁么者多。嚴從東過
【現代漢語翻譯】 現代漢語譯本 一日，劉鐵磨來了。溈山靈佑（Weishan Lingyou）禪師說：『老母牛，你來了。』劉鐵磨說：『來日臺山將舉行盛大的齋會，和尚您去嗎？』溈山靈佑（Weishan Lingyou）禪師於是做出躺下的姿勢。劉鐵磨便出去了。（雪竇顯頌揚說：『曾經騎著鐵馬進入重重城池，傳來訊息說六國已經安定。仍然拿著金鞭詢問歸來的客人，夜深了，誰與我一同在御街上行走？』） 有僧人前來禮拜。溈山靈佑（Weishan Lingyou）禪師做出要起身的樣子。僧人說：『請和尚不用起身。』溈山靈佑（Weishan Lingyou）禪師說：『老僧我未曾坐下。』僧人說：『弟子我未曾禮拜。』溈山靈佑（Weishan Lingyou）禪師說：『為何無禮？』僧人無言以對。（同安禪師代他回答說：『和尚不會怪罪的。』） 有人問：『如何是道？』溈山靈佑（Weishan Lingyou）禪師說：『無心是道。』那人說：『弟子我不明白。』溈山靈佑（Weishan Lingyou）禪師說：『領會那不會的才好。』那人說：『如何是不會的？』溈山靈佑（Weishan Lingyou）禪師說：『就是你，不是別人。』又說：『現在的人，只要直接把握那不會的，那就是你的心，那就是你的佛。如果向外尋求知識和見解，並將其當作禪道，那就毫無關係。這叫做運糞入，不叫做運糞出，污染你的心田。所以說，那不是道。』 有人問：『如何是百丈（Baizhang）的真性？』溈山靈佑（Weishan Lingyou）禪師走下禪床，合掌而立。那人問：『如何是和尚您的真性？』溈山靈佑（Weishan Lingyou）禪師卻坐下了。 溈山靈佑（Weishan Lingyou）禪師坐著的時候，仰山慧寂（Yangshan Huiji）從方丈前經過。溈山靈佑（Weishan Lingyou）禪師說：『如果是百丈懷海（Baizhang Huaihai）先師見到你，必定要狠狠地打你一頓才行。』仰山慧寂（Yangshan Huiji）說：『現在的事情該怎麼做？』溈山靈佑（Weishan Lingyou）禪師說：『合上你的兩片皮。』仰山慧寂（Yangshan Huiji）說：『此恩難報。』溈山靈佑（Weishan Lingyou）禪師說：『不是你不成器，而是老僧我年邁了。』仰山慧寂（Yangshan Huiji）說：『今天親眼見到百丈懷海（Baizhang Huaihai）師翁來了。』溈山靈佑（Weishan Lingyou）禪師說：『你在什麼地方見到？』仰山慧寂（Yangshan Huiji）說：『不是說見到，只是沒有分別。』溈山靈佑（Weishan Lingyou）禪師說：『始終是個行家。』 溈山靈佑（Weishan Lingyou）禪師問仰山慧寂（Yangshan Huiji）：『現在的事情暫且放下，過去的事情該怎麼做？』仰山慧寂（Yangshan Huiji）合掌走近。溈山靈佑（Weishan Lingyou）禪師說：『仍然是現在的事情。過去的事情該怎麼做？』仰山慧寂（Yangshan Huiji）退後站立。溈山靈佑（Weishan Lingyou）禪師說：『你難為我，我難為你。』仰山慧寂（Yangshan Huiji）便禮拜。 仰山慧寂（Yangshan Huiji）和香嚴智閑（Xiangyan Zhixian）侍立在旁，溈山靈佑（Weishan Lingyou）禪師舉起手說：『像現在這樣的人少，不像這樣的人多。』香嚴智閑（Xiangyan Zhixian）從東邊走過。
【English Translation】 English version One day, Liu the Iron Grinder came to visit. Master Weishan Lingyou (溈山靈佑) said, 'Old cow, you've come.' Liu the Iron Grinder said, 'There will be a grand vegetarian feast at Mount Tai tomorrow. Will the monk be going?' Master then feigned a lying-down posture. Liu then left. (Xuedou Xian praised, 'Once riding an iron horse into the heavily guarded city, news came that the six states were pacified. Still holding a golden whip, asking the returning travelers, who walks with me on the imperial street in the deep night?') A monk came to pay respects. Master made a gesture to rise. The monk said, 'Please, Master, do not rise.' Master said, 'This old monk has not yet sat down.' The monk said, 'This humble one has not yet bowed.' Master said, 'Why no bow?' The monk had no reply. (Tong'an substituted, saying, 'The Master does not blame.') Someone asked, 'What is the Dao?' Master said, 'No-mind is the Dao.' The person said, 'I do not understand.' Master said, 'Understanding what cannot be understood is good.' The person said, 'What is that which cannot be understood?' Master said, 'It is none other than you, not someone else.' He further said, 'People nowadays only directly grasp that which cannot be understood; that is precisely your mind, that is precisely your Buddha. If you seek knowledge and understanding externally, taking it as the path of Zen, it has nothing to do with it. This is called carrying manure in, not carrying manure out, polluting your mind-field. Therefore, it is said, that is not the Dao.' Someone asked, 'What is the true nature of Baizhang (百丈)?' Master stepped down from the Zen platform and stood with his hands folded. The person asked, 'What is the true nature of the Master?' Master then sat down. While Master was sitting, Yangshan Huiji (仰山慧寂) passed by the abbot's room. Master said, 'If the late Master Baizhang Huaihai (百丈懷海) were to see you, you would surely receive a painful beating.' Yangshan Huiji (仰山慧寂) said, 'How should things be done right now?' Master said, 'Close your two pieces of skin.' Yangshan Huiji (仰山慧寂) said, 'This kindness is difficult to repay.' Master said, 'It is not that you are untalented, but that this old monk is old.' Yangshan Huiji (仰山慧寂) said, 'Today, I have personally seen Master Baizhang Huaihai (百丈懷海) come.' Master said, 'Where did you see him?' Yangshan Huiji (仰山慧寂) said, 'It is not about seeing, it is just that there is no difference.' Master said, 'Consistently a master.' Master asked Yangshan Huiji (仰山慧寂), 'Letting go of the present, how about the ancient?' Yangshan Huiji (仰山慧寂) folded his hands and approached. Master said, 'Still the present. How about the ancient?' Yangshan Huiji (仰山慧寂) stepped back and stood. Master said, 'You trouble me, I trouble you.' Yangshan Huiji (仰山慧寂) then bowed. Yangshan Huiji (仰山慧寂) and Xiangyan Zhixian (香嚴智閑) were standing in attendance. Master raised his hand and said, 'Those who are like this now are few; those who are not like this are many.' Xiangyan Zhixian (香嚴智閑) passed by from the east.
西立。仰從西過東立。師曰。這個因緣。三十年後。如金擲地相似。仰曰。亦須是和尚提唱始得。嚴曰。即今亦不少。師曰。合取口 師坐次。仰山入來。師以兩手相交示之。仰作女人拜。師曰。如是如是 師方丈內坐次。仰山入來。師曰。寂子近日宗門令嗣作么生。仰曰。大有人疑著此事。師曰。寂子作么生。仰曰。慧寂祇管困來閤眼。倦即坐禪。所以未曾說著在。師曰。到這田地也難得。仰曰。據慧寂所見。祇如此一句。也著不得。師曰。汝為一人也不得。仰曰。自古聖人盡皆如此。師曰。大有人笑汝恁么祇對。仰曰。解笑者。是慧寂同參。師曰。出頭事作么生。仰繞禪床一匝。師曰。裂破古今 仰山香嚴侍立次。師曰。過去現在未來。佛佛道同。人人得個解脫路。仰曰。如何是人人解脫路。師回顧香嚴曰。寂子借問。何不答伊。嚴曰。若道過去未來現在。某甲卻有個祇對處。師曰。子作么生祇對。嚴珍重便出。師卻問仰山曰。智閑恁么祇對。還契寂子也無。仰曰不契。師曰。子又作么生。仰亦珍重出去。師呵呵大笑曰。如水乳合 一日師翹起一足。謂仰山曰。我每日得他負載。感伊不徹。仰曰。當時給孤園中。與此無別。師曰。更須道始得。仰曰。寒時與他襪著。也不為分外。師曰。不負當初。子今已徹。仰曰
【現代漢語翻譯】 現代漢語譯本 西立。仰山（慧寂禪師的字號）從西邊走到東邊站立。溈山（靈佑禪師的字號）說：『這個因緣，三十年後，就像金子扔在地上一樣（意指價值會被埋沒）。』仰山說：『也必須是和尚您來提倡才行。』溈山說：『現在也不少啊。』溈山說：『閉上你的嘴。』 溈山禪師坐著的時候，仰山走進來。溈山用兩手交叉示意。仰山做了個女人拜的姿勢。溈山說：『如是如是。』 溈山禪師在方丈內坐著的時候，仰山走進來。溈山說：『慧寂（仰山禪師）近日在宗門裡接引後學怎麼樣？』仰山說：『有很多人懷疑著這件事。』溈山說：『慧寂怎麼做？』仰山說：『慧寂只是困了就閤眼睡覺，累了就坐禪，所以沒曾說過什麼。』溈山說：『到了這種地步也難得。』仰山說：『據慧寂所見，只是如此一句，也執著不得。』溈山說：『你為一個人也不行。』仰山說：『自古聖人都是這樣。』溈山說：『有很多人笑你這樣回答。』仰山說：『能笑的人，是慧寂的同參道友。』溈山說：『出頭露面的事怎麼做？』仰山繞禪床一圈。溈山說：『裂破古今。』 仰山和香嚴（智閑禪師的字號）侍立在旁。溈山說：『過去、現在、未來，佛佛道同，人人都有個解脫的路。』仰山說：『如何是人人解脫的路？』溈山回頭對香嚴說：『慧寂問你，為何不回答他？』香嚴說：『如果說道過去、未來、現在，我倒有個回答的地方。』溈山說：『你怎麼回答？』香嚴珍重地行了個禮便出去了。溈山又問仰山說：『智閑這樣回答，還契合你的意思嗎？』仰山說：『不契合。』溈山說：『你又怎麼做？』仰山也珍重地行了個禮出去了。溈山呵呵大笑說：『如水乳交融。』 一日，溈山翹起一隻腳，對仰山說：『我每日得到它負載，感謝它卻不徹底。』仰山說：『當時給孤園（祇樹給孤獨園的簡稱，釋迦牟尼佛說法的重要場所）中，與此沒有分別。』溈山說：『更須說出來才行。』仰山說：『冷的時候給他穿上襪子，也不算過分。』溈山說：『不辜負當初，你現在已經徹悟了。』仰山說：
【English Translation】 English version West stood. Yangshan (the courtesy name of Huiji Chan Master) walked from west to east and stood. Weishan (the courtesy name of Lingyou Chan Master) said, 'This cause and condition, thirty years later, will be like gold thrown on the ground (meaning its value will be buried).' Yangshan said, 'It must be the abbot who advocates it.' Weishan said, 'There are not a few even now.' Weishan said, 'Shut your mouth.' When Weishan Chan Master was sitting, Yangshan entered. Weishan crossed his hands to indicate. Yangshan made a woman's bow. Weishan said, 'So it is, so it is.' When Weishan Chan Master was sitting in his abbot's room, Yangshan entered. Weishan said, 'Huiji (Yangshan Chan Master), how have you been guiding students in the Chan school recently?' Yangshan said, 'There are many people who doubt this matter.' Weishan said, 'What does Huiji do?' Yangshan said, 'Huiji just closes his eyes when he is sleepy and meditates when he is tired, so he has never said anything.' Weishan said, 'It is rare to reach this state.' Yangshan said, 'According to Huiji's view, just this one sentence cannot be clung to.' Weishan said, 'You cannot do it even for one person.' Yangshan said, 'All the sages of ancient times were like this.' Weishan said, 'Many people laugh at you for answering like that.' Yangshan said, 'Those who can laugh are Huiji's fellow practitioners.' Weishan said, 'How do you handle the matter of standing out?' Yangshan walked around the meditation bed once. Weishan said, 'Tear apart the ancient and the present.' Yangshan and Xiangyan (the courtesy name of Zhixian Chan Master) were standing by. Weishan said, 'Past, present, and future, the Buddhas all share the same path, and everyone has a path to liberation.' Yangshan said, 'What is the path to liberation for everyone?' Weishan turned to Xiangyan and said, 'Huiji is asking you, why don't you answer him?' Xiangyan said, 'If you talk about the past, future, and present, I have a place to answer.' Weishan said, 'How do you answer?' Xiangyan respectfully bowed and left. Weishan then asked Yangshan, 'Does Zhixian's answer agree with your meaning?' Yangshan said, 'It does not agree.' Weishan said, 'What would you do?' Yangshan also respectfully bowed and left. Weishan laughed loudly and said, 'Like water and milk blending together.' One day, Weishan raised one foot and said to Yangshan, 'I get it carried by it every day, but I am not thoroughly grateful to it.' Yangshan said, 'In the Jetavana Garden (short for Anāthapiṇḍika's Jetavana Monastery, an important place where Shakyamuni Buddha taught), there is no difference from this.' Weishan said, 'You must say it out loud.' Yangshan said, 'Putting socks on it when it's cold is not excessive.' Weishan said, 'Not failing the original intention, you have now thoroughly understood.' Yangshan said:
。恁么更要答話在。師曰道看。仰曰。誠如是言。師曰。如是如是 師問仰山。生住異滅。汝作么生會。仰曰。一念起時不見有生住異滅。師曰。子何得遣法。仰曰。和尚適來問甚麼。師曰。生住異滅。仰曰。卻喚作遣法 師問仰山。妙凈明心。汝作么生會。仰曰。山河大地。日月星辰。師曰。汝祇得其事。仰曰。和尚適來問甚麼。師曰。妙凈明心。仰曰。喚作事得么。師曰。如是如是 石霜會下。有二禪客到云。此間無一人會禪。后普請搬柴。仰山見二禪客歇。將一橛柴問曰。還道得么。俱無對。仰曰。莫道無人會禪好。仰歸舉似師曰。今日二禪客。被慧寂勘破。師曰。甚麼處被子勘破。仰舉前話。師曰。寂子又被吾勘破(云居錫曰。甚處是溈山勘破仰山處) 師睡次。仰山問訊。師便回而向壁。仰曰。和尚何得如此。師起曰。我適來得一夢。你試為我原看。仰取一盆水。與師洗面。少頃。香嚴亦來問訊。師曰。我適來得一夢。寂子為我原了。汝更與我原看。嚴乃點一碗茶來。師曰。二子見解。過於鹙子 師因泥壁次。李軍容來。具公裳。直至師背後。端笏而立。師回首見。便側泥盤。作接泥勢。李便轉笏。作進泥勢。師便拋下泥盤。同歸方丈 問不作溈山一頂笠。無由得到莫徭村。如何是溈山一頂笠。師喚曰。近
【現代漢語翻譯】 現代漢語譯本： 溈山問：『既然這樣，你還要回答什麼？』 仰山說：『說來看看。』 仰山回答：『確實是這樣說的。』 溈山說：『是這樣，是這樣。』 溈山問仰山：『生、住、異、滅（一切事物經歷的四個階段：生起、持續、變化、消滅），你是怎麼理解的？』 仰山回答：『一念生起的時候，看不見有生、住、異、滅。』 溈山說：『你為什麼捨棄佛法？』 仰山說：『和尚剛才問的是什麼？』 溈山說：『生、住、異、滅。』 仰山說：『這樣卻被叫做捨棄佛法嗎？』 溈山問仰山：『妙凈明心（清凈而光明的本心），你是怎麼理解的？』 仰山回答：『山河大地、日月星辰。』 溈山說：『你只得到了事物的表象。』 仰山說：『和尚剛才問的是什麼？』 溈山說：『妙凈明心。』 仰山說：『稱作事物可以嗎？』 溈山說：『是這樣，是這樣。』 石霜禪師的門下，有兩個禪客來到，說：『這裡沒有一個人懂得禪。』 後來大家一起搬柴。仰山看見兩個禪客休息，拿了一段柴問他們：『說得出來嗎？』 兩個禪客都無法回答。仰山說：『不要說沒有人懂得禪才好。』 仰山回去把這件事告訴溈山，說：『今天這兩個禪客，被慧寂（仰山慧寂）勘破了。』 溈山說：『在什麼地方被你勘破了？』 仰山說了之前發生的事。 溈山說：『慧寂又被我勘破了。』（云居錫說：『哪裡是溈山勘破仰山的地方？』） 溈山正在睡覺，仰山前去問候。 溈山就轉身面向墻壁。 仰山說：『和尚為什麼這樣？』 溈山起身說：『我剛才做了一個夢，你試著為我解說一下。』 仰山取來一盆水，給溈山洗臉。 過了一會兒，香嚴也來問候。 溈山說：『我剛才做了一個夢，慧寂已經為我解說了，你再為我解說一下。』 香嚴就點了一碗茶來。 溈山說：『你們兩個人的見解，超過了舍利弗（佛陀的十大弟子之一，以智慧著稱）。』 溈山正在用泥塗墻，李軍容來了，穿著官服，一直走到溈山背後，拿著笏板站著。 溈山回頭看見，就把泥盤放到一邊，做出接泥的姿勢。 李軍容就轉動笏板，做出進泥的姿勢。 溈山就放下泥盤，一同回到方丈室。 有人問：『不製作溈山（唐代高僧）的一頂斗笠，就沒有辦法到達莫徭村。 什麼是溈山的一頂斗笠？』 溈山喊道：『近前！』
【English Translation】 English version: Weishan asked: 'Since it is so, what else do you want to answer?' Yangshan said, 'Say it and see.' Yangshan replied, 'Indeed, it is said so.' Weishan said, 'It is so, it is so.' Weishan asked Yangshan: 'Birth, dwelling, change, and extinction (the four stages that all things go through: arising, continuing, changing, and ceasing), how do you understand them?' Yangshan replied, 'When a single thought arises, one does not see birth, dwelling, change, and extinction.' Weishan said, 'Why do you abandon the Dharma?' Yangshan said, 'What did the Abbot ask just now?' Weishan said, 'Birth, dwelling, change, and extinction.' Yangshan said, 'Is this then called abandoning the Dharma?' Weishan asked Yangshan: 'The wonderful, pure, and bright mind (the pure and luminous original mind), how do you understand it?' Yangshan replied, 'Mountains, rivers, the great earth, the sun, moon, and stars.' Weishan said, 'You have only grasped the appearance of things.' Yangshan said, 'What did the Abbot ask just now?' Weishan said, 'The wonderful, pure, and bright mind.' Yangshan said, 'Is it permissible to call it a thing?' Weishan said, 'It is so, it is so.' Two Chan practitioners from the assembly of Shishuang came and said, 'There is not a single person here who understands Chan.' Later, everyone was carrying firewood together. Yangshan saw the two Chan practitioners resting and asked them, holding a piece of firewood, 'Can you say it?' Both Chan practitioners were unable to answer. Yangshan said, 'It is better not to say that no one understands Chan.' Yangshan went back and told Weishan about this, saying, 'Today these two Chan practitioners were seen through by Huiji (Yangshan Huiji).' Weishan said, 'Where were you able to see through them?' Yangshan recounted what had happened earlier. Weishan said, 'Huiji has been seen through by me.' (Yunju Xi said, 'Where is the place where Weishan saw through Yangshan?') Weishan was sleeping, and Yangshan went to inquire after him. Weishan then turned to face the wall. Yangshan said, 'Why is the Abbot doing this?' Weishan got up and said, 'I just had a dream. Try to interpret it for me.' Yangshan brought a basin of water and washed Weishan's face. After a while, Xiangyan also came to inquire. Weishan said, 'I just had a dream, and Huiji has already interpreted it for me. You interpret it for me again.' Xiangyan then offered a bowl of tea. Weishan said, 'The understanding of you two surpasses that of Shariputra (one of the Buddha's ten great disciples, known for his wisdom).' Weishan was plastering a wall with mud when Li Junrong came, dressed in official robes, and stood behind Weishan holding his tablet. Weishan turned around and saw him, then put the mud tray aside, making a gesture of receiving mud. Li Junrong then turned his tablet, making a gesture of offering mud. Weishan then put down the mud tray and returned to the abbot's room together. Someone asked, 'Without making Weishan's (a prominent monk of the Tang Dynasty (618-907)) bamboo hat, there is no way to reach the Moyaocun village. What is Weishan's bamboo hat?' Weishan called out, 'Come closer!'
前來。僧近前。師與一踏 上堂。老僧百年後。向山下。作一頭水牯牛。左脅下書五字曰。溈山僧某甲。當恁么時。喚作溈山僧。又是水牯牛。喚作水牯牛。又是溈山僧。畢竟喚作甚麼即得。仰山出。禮拜而退。(云居膺代曰。師無異號。資福寶曰。當時但作此○相。拓呈之。新羅和尚作此[○@牛]相拓呈之。又曰。同道者方知。芭蕉徹作此<
南嶽下四世
溈山祐禪師法嗣
袁州仰山慧寂通智禪師
韶州懷化葉氏子。年九歲。于廣州。投和安通出家。十四歲父母取歸。欲與婚媾。師不從。遂斷二指。跪致父母前。誓求正法以答劬勞。父母乃許。再詣通處。得披剃。未登具。即遊方。初謁耽源。已悟元旨。后參溈山。遂升堂奧。耽源謂師曰。國師當時。傳得六代祖師圓相。共九十七個。授與老僧。乃曰。吾滅后三十年。南方有一沙彌到來。大興
【現代漢語翻譯】
現代漢語譯本
（僧人）走上前。（溈山靈祐禪師）給（那僧人）一腳。（溈山靈祐禪師）上堂說法：『老僧我百年之後，將向山下轉生為一頭水牯牛，左邊脅下寫著五個字：『溈山僧某甲』。當這個時候，（你們）叫我溈山僧呢，又是水牯牛？叫作水牯牛呢，又是溈山僧？ 到底應該叫作什麼才對呢？』 仰山（慧寂禪師）出來，禮拜後退下。（云居膺禪師代替說：『老師沒有其他的名號。』資福寶禪師說：『當時只要作此○相，展示出來。』新羅和尚作此[○@牛]相展示出來。又說：『同道的人才能知道。』芭蕉徹禪師作此<
南嶽下第四世
溈山祐禪師法嗣
袁州仰山慧寂通智禪師
韶州懷化葉氏之子。九歲時，在廣州投和安通出家。十四歲時，父母將他帶回家，想讓他結婚。禪師不答應，於是斷了兩個手指，跪在父母面前，發誓要求得正法，以報答父母的養育之恩。父母這才答應，再次前往和安通處，得以剃度。還未受具足戒，就開始遊歷四方。最初拜謁耽源（應真禪師），已經領悟了玄妙的旨意。後來參拜溈山（靈祐禪師），於是登堂入室，深得其法。耽源（應真禪師）對禪師說：『國師（慧忠國師）當時，傳下了六代祖師（慧能）的圓相，總共有九十七個，授予老僧我。』並說：『我圓寂后三十年，南方會有一位沙彌到來，大興（佛法）。』
【English Translation】
English version
The monk came forward. The master (Weishan Lingyou) gave (the monk) a kick. (Weishan Lingyou) ascended the hall and said: 'After I, the old monk, have been dead for a hundred years, I will be reborn as a water buffalo at the foot of the mountain, with five characters written on my left flank: 'Weishan Monk Moujia'. At that time, should you call me Weishan monk, or a water buffalo? Should you call me a water buffalo, or Weishan monk? What should you call me after all?' Yangshan (Huiji) came out, bowed, and retreated. (Yunju Ying said on behalf of him: 'The master has no other name.' Zifu Bao said: 'At that time, just make this ○ symbol and show it.' The Silla monk made this [○@牛] symbol and showed it. He also said: 'Only those who share the same path can understand.' Bajiao Che made this <
Fourth Generation under Nanyue
Dharma Successor of Zen Master Weishan You
Zen Master Yangshan Huiji Tongzhi of Yuanzhou
He was the son of the Ye family of Huaihua, Shaozhou. At the age of nine, he became a monk under He Antong in Guangzhou. At the age of fourteen, his parents took him home, wanting him to marry. The Zen master refused, so he cut off two fingers and knelt before his parents, vowing to seek the true Dharma to repay his parents' kindness. His parents then agreed, and he went to He Antong again and was able to be tonsured. Before receiving the full precepts, he began to travel around. He first visited Danyuan (Yingzhen), and had already understood the profound meaning. Later, he visited Weishan (Lingyou), and thus entered the hall and deeply obtained his Dharma. Danyuan (Yingzhen) said to the Zen master: 'The National Teacher (Huizhong) at that time transmitted the round symbol of the Sixth Patriarch (Huineng), a total of ninety-seven, and授與老僧 me.' And said: 'Thirty years after my death, a Shami (novice monk) will come from the south and greatly promote (the Dharma).'
此教。次第傳受。無令斷絕。我今付汝。汝當奉持。遂將其本過與師。師接得一覽。便將火燒卻。耽源一日問。前來諸相甚宜秘惜。師曰。當時看了。便燒卻也。源曰。吾此法門。無人能會。惟先師及諸祖師諸大聖人。方可委悉。子何得焚之。師曰。慧寂一覽已知其意。但用得不可執本也。源曰。然雖如此。于子即得。後人信之不及。師曰。和尚若要。重錄不難。即重集一本呈上。更無遺失。源然之 耽源上堂。師出衆。作此○相。以手拓呈了。卻叉手立。源以兩手相交作拳示之。師進前三步。作女人拜。源點頭。師便禮拜 師浣衲次。耽源曰。正恁么時作么生。師曰。正恁么時。向甚麼處見 參溈山。溈問。汝是有主沙彌。無主沙彌。師曰有主。曰主在甚麼處。師從西過東立。溈異之。師問。如何是真佛住處。溈曰。以思無思之妙。返思靈𦦨之無窮。思盡還源。性相常住。事理不二。真佛如如。師于言下頓悟。自此執侍。一十五載 參巖頭。頭舉起拂子。師展坐具。巖拈拂子置背後。師將坐具搭肩上而出。巖曰。我不肯汝放。祇肯汝收 掃地次。溈問。塵非掃得。空不自生。如何是塵非掃得。師掃地一下。溈曰。如何是空不自生。師指自身又指溈。溈曰。塵非掃得。空不自生。離此二途。又作么生。師又掃地一下。
【現代漢語翻譯】 現代漢語譯本 此教法，應當依次傳授，不要使其斷絕。我現在傳給你，你應當奉行保持。』於是將原本交給師傅。師傅接過一看，就用火燒掉了。耽源有一天問道：『先前（所傳）的諸相，非常應該秘密珍惜。』師傅說：『當時看了，就燒掉了。』耽源說：『我的這個法門，沒有人能夠領會，只有先師以及各位祖師、各位大聖人，才可以詳細瞭解。你為什麼燒掉它？』師傅說：『慧寂（溈山靈佑，771-853） 一看就知道其中的意思，只要會用，就不可以執著于原本。』耽源說：『即使是這樣，對你來說可以，後人相信恐怕來不及。』師傅說：『和尚如果想要，重新抄錄並不難。』隨即重新整理出一本呈上，沒有遺漏。耽源認為可以。 耽源上堂說法，師傅從人群中走出，作一個圓圈的形狀，用手托著呈上，然後叉手站立。耽源用兩手相交作拳頭來表示。師傅向前走了三步，作女人的拜禮。耽源點頭。師傅便禮拜。 師傅在洗納衣的時候，耽源說：『正在這個時候，怎麼做？』師傅說：『正在這個時候，從什麼地方看見？』 （師傅）參訪溈山（溈山靈佑，771-853），溈山問：『你是有主的沙彌，還是無主的沙彌？』師傅說：『有主。』（溈山）說：『主在什麼地方？』師傅從西邊走到東邊站立。溈山對此感到驚異。師傅問：『如何是真佛的住處？』溈山說：『以思慮而又沒有思慮的微妙，返回思慮靈覺的無窮。思慮窮盡，迴歸本源，自性與現象常住不變，事與理不二，真佛如如不動。』師傅在言語之下頓悟，從此執侍溈山十五年。 （師傅）參訪巖頭（巖頭全豁，828-887），巖頭舉起拂塵，師傅展開坐具。巖頭把拂塵放在背後，師傅將坐具搭在肩上走了出去。巖頭說：『我不允許你放，只允許你收。』 （師傅）在掃地的時候，溈山問：『塵不是掃就能掃掉的，空不是自己產生的，如何是塵不是掃就能掃掉的？』師傅掃了一下地。溈山說：『如何是空不是自己產生的？』師傅指了指自己又指了指溈山。溈山說：『塵不是掃就能掃掉的，空不是自己產生的，離開這兩種途徑，又該怎麼做？』師傅又掃了一下地。
【English Translation】 English version This teaching should be transmitted in order, without allowing it to be cut off. I now entrust it to you, and you should uphold and maintain it.' Thereupon, he handed the original text to the master. The master received it, glanced at it, and then burned it with fire. One day, Tan Yuan asked, 'The previous forms should be kept secret and cherished.' The master said, 'I looked at it at the time and then burned it.' Tan Yuan said, 'My Dharma gate, no one can understand it. Only the former master and the ancestral masters, the great sages, can fully understand it. Why did you burn it?' The master said, 'Hui Ji (Weishan Lingyou, 771-853) knew the meaning at a glance. As long as you can use it, you should not cling to the original.' Tan Yuan said, 'Even so, it is okay for you, but later generations may not believe it in time.' The master said, 'If the monk wants it, it is not difficult to rewrite it.' Then he recompiled a copy and presented it, without any omissions. Tan Yuan approved. Tan Yuan ascended the hall to preach. The master came out from the crowd, made a circle shape, presented it with his hands, and then stood with his hands clasped. Tan Yuan crossed his hands to make a fist to show it. The master took three steps forward and made a woman's bow. Tan Yuan nodded. The master then bowed. When the master was washing his patched robe, Tan Yuan said, 'What do you do at this very moment?' The master said, 'At this very moment, where do you see it?' The master visited Weishan (Weishan Lingyou, 771-853). Weishan asked, 'Are you a novice monk with a master or a novice monk without a master?' The master said, 'With a master.' (Weishan) said, 'Where is the master?' The master walked from west to east and stood. Weishan was surprised by this. The master asked, 'What is the dwelling place of the true Buddha?' Weishan said, 'With the subtlety of thinking without thinking, return to the infinite of spiritual awareness. When thinking is exhausted, return to the source, the nature and phenomena are constant, things and principles are not two, the true Buddha is as is.' The master had a sudden enlightenment under the words, and from then on, he served Weishan for fifteen years. The master visited Yantou (Yantou Quanhuo, 828-887). Yantou raised the whisk, and the master spread out the sitting mat. Yantou put the whisk behind him, and the master put the sitting mat on his shoulder and went out. Yantou said, 'I will not allow you to release it, I will only allow you to receive it.' When the master was sweeping the floor, Weishan asked, 'Dust cannot be swept away, emptiness does not arise by itself, what is dust that cannot be swept away?' The master swept the floor once. Weishan said, 'What is emptiness that does not arise by itself?' The master pointed to himself and then pointed to Weishan. Weishan said, 'Dust cannot be swept away, emptiness does not arise by itself, leaving these two paths, what should be done?' The master swept the floor again.
又指自身並指溈 溈一日指田問師。這丘田。那頭高。這頭低。師曰。卻是這頭高。那頭低。溈曰。你若不信。向中間立看兩頭。師曰。不必立中間。亦莫住兩頭。溈曰。若如是著水看。水能平物。師曰。水亦無定。但高處高平。低處低平。溈便休 有施主。送絹與溈山。師問。和尚受施主如是供養。將何報答。溈敲禪床示之。師曰。和尚何得將眾人物。作自己用 師在溈山。為直歲。作務歸。溈問。甚麼處去來。師曰。田中來。溈曰。田中多少人。師插鍬叉手。溈曰。今日南山大有人刈茅。師㧞鍬便行。(玄沙曰。我若見即踏倒鍬子。僧問鏡清。仰山插鍬意旨如何。清曰。狗銜赦書。諸侯避道。曰祇如玄沙踏倒意旨如何。清曰。不奈船何。打破戽斗。曰南山插茅意旨如何。清曰李靖三兄。久經行陣。云居錫曰。且道鏡清下此一判。著不著) 師在溈山牧牛時。踢天泰問。一毛頭師子現即不問。百億毛頭百億師子現。又作么生。師便騎牛歸。侍立溈山次。舉前話方了。卻見泰來。師曰。便是這個上座。溈遂問。百億毛頭百億師子現。豈不是上座道。泰曰是。師曰。正當現時。毛前現。毛后現。泰曰。現時不說前後。溈山大笑。師曰。師子腰折也。便下去 一日。第一座舉起拂子曰。若人作得道理即與之。師曰。某甲作
【現代漢語翻譯】 現代漢語譯本： 仰山（Yangshan）又指著自己，又指著溈山（Weishan）。溈山有一天指著田地問仰山：『這塊田，那頭高，這頭低。』仰山說：『卻是這頭高，那頭低。』溈山說：『你若是不信，向中間站立看兩頭。』仰山說：『不必站中間，也不要站在兩頭。』溈山說：『如果這樣，用水來看，水能平物。』仰山說：『水也沒有定性，只是高處高平，低處低平。』溈山便不再說話。 有施主送絹給溈山，仰山問：『和尚接受施主這樣的供養，將用什麼報答？』溈山敲禪床來表示。仰山說：『和尚怎麼能將眾人的東西，當作自己用？』 仰山在溈山做直歲（寺院中負責具體事務的僧人），做完農活回來，溈山問：『什麼地方回來？』仰山說：『田里回來。』溈山說：『田里有多少人？』仰山插鍬叉手站立。溈山說：『今日南山（Nanshan）有很多人割茅草。』仰山拔起鍬就走了。（玄沙（Xuansha）說：『我如果見到就踏倒鍬子。』僧人問鏡清（Jingqing）：『仰山插鍬的意旨如何？』鏡清說：『狗銜赦書，諸侯避道。』僧人說：『那麼玄沙踏倒鍬的意旨如何？』鏡清說：『不奈船何，打破戽斗。』僧人說：『南山割茅草的意旨如何？』鏡清說：『李靖（Li Jing）三兄，久經行陣。』云居錫（Yunjuxi）說：『且說鏡清下這個判斷，著邊際嗎？』） 仰山在溈山牧牛時，踢天泰（Tiantai）問：『一毛頭師子現我不問，百億毛頭百億師子現，又怎麼樣？』仰山便騎牛回去。侍立在溈山旁邊時，剛說完前面的話，又見到天泰來。仰山說：『就是這個上座。』溈山於是問：『百億毛頭百億師子現，豈不是上座說的？』天泰說是。仰山說：『正當顯現時，是毛前現，還是毛后現？』天泰說：『現時不說前後。』溈山大笑。仰山說：『師子腰折了也。』便下去了。 有一天，第一座舉起拂子說：『若有人說得出道理就給他。』仰山說：『某甲說得出。』
【English Translation】 English version: Yangshan also pointed to himself and then to Weishan. One day, Weishan pointed to the field and asked Yangshan, 'This field, that end is high, this end is low.' Yangshan said, 'But this end is high, that end is low.' Weishan said, 'If you don't believe it, stand in the middle and look at both ends.' Yangshan said, 'No need to stand in the middle, nor stand at both ends.' Weishan said, 'If so, look at it with water; water can level things.' Yangshan said, 'Water also has no fixed nature; it is high and level in high places, and low and level in low places.' Weishan then stopped talking. A donor sent silk to Weishan. Yangshan asked, 'Venerable, you receive such offerings from the donor, how will you repay them?' Weishan knocked on the meditation bed to indicate. Yangshan said, 'How can the Venerable take the things of the public and use them as your own?' Yangshan was working as a 'zhizui' (monk in charge of specific affairs in the monastery) in Weishan. After returning from farm work, Weishan asked, 'Where did you come from?' Yangshan said, 'From the field.' Weishan said, 'How many people are in the field?' Yangshan planted the hoe and stood with his hands folded. Weishan said, 'Today, many people are cutting thatch in Nanshan (South Mountain).' Yangshan picked up the hoe and left. (Xuansha said, 'If I saw it, I would kick down the hoe.' A monk asked Jingqing, 'What is the meaning of Yangshan planting the hoe?' Jingqing said, 'A dog carries an amnesty decree; princes avoid the road.' The monk said, 'Then what is the meaning of Xuansha kicking down the hoe?' Jingqing said, 'There is nothing to be done about the boat; break the water bailer.' The monk said, 'What is the meaning of cutting thatch in Nanshan?' Jingqing said, 'Li Jing's three brothers have been in battle for a long time.' Yunjuxi said, 'Let's say Jingqing made this judgment; is it relevant?') When Yangshan was herding cattle in Weishan, Tiantai asked, 'I won't ask about one hair-tip lion appearing, but what about hundreds of millions of hair-tip lions appearing?' Yangshan then rode the ox back. When he was standing next to Weishan, after just finishing the previous conversation, he saw Tiantai coming again. Yangshan said, 'It's this venerable.' Weishan then asked, 'Hundreds of millions of hair-tip lions appearing, isn't that what the venerable said?' Tiantai said yes. Yangshan said, 'When it is just appearing, does it appear before the hair or after the hair?' Tiantai said, 'When appearing, there is no before or after.' Weishan laughed loudly. Yangshan said, 'The lion's waist is broken.' Then he went down. One day, the first seat raised a whisk and said, 'If anyone can speak the truth, I will give it to him.' Yangshan said, 'I can speak it.'
得道理。還得否。座曰。但作得道理便得。乃乃掣將拂子去(云居錫曰。甚麼處是仰山道理) 一日雨下。天性謂師曰。好雨。師曰。好在甚麼處。性無語。師曰。某甲卻道得。性曰。好在甚麼處。師指雨。性又無語。師曰。何得大智而默 師隨溈山遊山。到磐陀石上坐。師侍立次。忽鴉銜一紅柿。落在面前。溈拾與師。師接得。洗了度與溈。溈曰。子甚處得來。師曰。此是和尚道德所感。溈曰。汝也不得無分。即分半與師。(玄沙曰。大小溈山被仰山一坐。至今起不得) 溈山問師。忽有人問汝。汝作么生祇對。師曰。東寺師叔若在。某甲不致寂寞。溈曰。放汝一個不祇對罪。師曰。生之與殺。祇在一言。溈曰。不負汝見。別有人不肯。師曰阿誰。溈指露柱曰。這個。師曰。道甚麼。溈曰。道甚麼。師曰。白鼠推遷。銀臺不變 師問溈山。大用現前。請師辨白。溈山下座歸方丈。師隨後入。溈問。子適來問甚麼話。師再舉。溈曰。還記得吾答語否。師曰記得。溈曰。你試舉看。師便珍重出去。溈曰錯。師回首曰。閑師弟若來。莫道某甲無語好 師問東寺曰。借一路過那邊還得否。寺曰。大凡沙門。不可祇一路也。別更有么。師良久。寺卻問。借一路過那邊得否。師曰。大凡沙門。不可祇一路也。別更有么。寺曰。祇
【現代漢語翻譯】 現代漢語譯本 領悟了道理。還需要再領悟嗎？仰山（Yangshan）的侍者說：『只要領悟了道理就可以了。』於是仰山便拿走了拂塵。（云居錫（Yunju Xi）說：『哪裡是仰山的道理？』） 有一天，下著雨。天性（Tianxing）對仰山說：『好雨啊。』仰山說：『好在哪裡？』天性無話可說。仰山說：『我卻能說出來。』天性說：『好在哪裡？』仰山指著雨。天性又無話可說。仰山說：『為何有如此大智慧卻沉默不語？』 仰山跟隨溈山（Weishan）遊山，到磐陀石上坐下。仰山侍立在一旁。忽然，一隻烏鴉銜著一個紅柿子，落在面前。溈山拾起柿子遞給仰山。仰山接過柿子，洗乾淨后遞給溈山。溈山說：『你從哪裡得來的？』仰山說：『這是和尚您的道德所感召來的。』溈山說：『你也不能沒有一份。』於是分了一半給仰山。（玄沙（Xuansha）說：『好大的溈山，被仰山一坐，至今起不來。』） 溈山問仰山：『如果有人問你，你將如何回答？』仰山說：『東寺（Dongsi）師叔若在，我不會感到寂寞。』溈山說：『免去你一個不回答的罪過。』仰山說：『生與殺，只在一句話。』溈山說：『不辜負你的見解。』『但別人不肯。』仰山問：『是誰？』溈山指著露柱說：『這個。』仰山說：『它說什麼？』溈山說：『它說什麼？』仰山說：『白鼠推移，銀臺不變。』 仰山問溈山：『大用現前，請師父辨明。』溈山下座回到方丈室。仰山隨後進入。溈山問：『你剛才問什麼話？』仰山再次提起。溈山說：『還記得我怎麼回答的嗎？』仰山說：『記得。』溈山說：『你試著說看。』仰山便珍重地出去了。溈山說：『錯了。』仰山回頭說：『如果閑師弟來，不要說我無話可說。』 仰山問東寺：『借一條路過去那邊可以嗎？』東寺說：『凡是沙門，不可只有一條路。還有別的路嗎？』仰山沉默良久。東寺反問：『借一條路過去那邊可以嗎？』仰山說：『凡是沙門，不可只有一條路。還有別的路嗎？』東寺說：『只有』
【English Translation】 English version Having understood the principle. Is further understanding needed? The attendant of Yangshan (Meaning: Mountain of Adoration) said: 'As long as the principle is understood, that is sufficient.' Thereupon, Yangshan took away the whisk. (Yunju Xi (Meaning: Cloud Dwelling Creek) said: 'Where is Yangshan's principle?') One day, it was raining. Tianxing (Meaning: Heavenly Nature) said to Yangshan: 'What a good rain.' Yangshan said: 'What is good about it?' Tianxing was speechless. Yangshan said: 'I can say it.' Tianxing said: 'What is good about it?' Yangshan pointed to the rain. Tianxing was again speechless. Yangshan said: 'Why is it that with such great wisdom, you remain silent?' Yangshan followed Weishan (Meaning: Lofty Mountain) on a mountain tour, and sat down on the Pantuoshi (Meaning: Rock that Turns) rock. Yangshan stood in attendance. Suddenly, a crow carrying a red persimmon in its beak dropped it in front of them. Weishan picked up the persimmon and handed it to Yangshan. Yangshan received the persimmon, washed it, and handed it back to Weishan. Weishan said: 'Where did you get this from?' Yangshan said: 'This is induced by the virtue of you, the monk.' Weishan said: 'You cannot be without a share.' So he divided half of it to Yangshan. (Xuansha (Meaning: Mysterious Sand) said: 'Such a great Weishan, sat upon by Yangshan, cannot get up to this day.') Weishan asked Yangshan: 'If someone were to ask you, how would you respond?' Yangshan said: 'If Uncle Dongsi (Meaning: Eastern Temple) were here, I would not feel lonely.' Weishan said: 'I will exempt you from the sin of not answering.' Yangshan said: 'Life and death are only in one word.' Weishan said: 'It does not betray your view. But others will not agree.' Yangshan asked: 'Who?' Weishan pointed to the pillar and said: 'This one.' Yangshan said: 'What does it say?' Weishan said: 'What does it say?' Yangshan said: 'The white rat moves, the silver platform does not change.' Yangshan asked Weishan: 'When great function manifests, please master, clarify it.' Weishan descended from his seat and returned to his abbot's room. Yangshan followed him in. Weishan asked: 'What did you ask just now?' Yangshan raised the question again. Weishan said: 'Do you remember my answer?' Yangshan said: 'I remember.' Weishan said: 'Try to say it.' Yangshan then respectfully went out. Weishan said: 'Wrong.' Yangshan turned his head and said: 'If idle brother comes, do not say that I have nothing to say.' Yangshan asked Dongsi: 'Is it possible to borrow a road to go over there?' Dongsi said: 'All monks should not have only one road. Is there another road?' Yangshan was silent for a long time. Dongsi asked in return: 'Is it possible to borrow a road to go over there?' Yangshan said: 'All monks should not have only one road. Is there another road?' Dongsi said: 'Only'
有此。師曰。大唐天子。決定姓金 師在溈山。前坡牧牛次。見一僧上山。不久便下來。師乃問。上座何不且留山中。僧曰。祗為因緣不契。師曰。有何因緣。試舉看。曰和尚問某名甚麼。某答歸真。和尚曰。歸真何在。某甲無對。師曰。上座卻回。向和尚道。某甲道得也。和尚問作么生道。但曰眼裡耳里鼻里。僧回。一如所教。溈曰。脫空謾語漢。此是五百人善知識語 師臥次。夢入彌勒內院。眾堂中諸位皆足。惟第二位空。師遂就座。有一尊者。白槌曰。今當第二座說法。師起白槌曰。摩訶衍法。離四句絕百非。諦聽諦聽。眾皆散去。及覺舉似溈。溈曰。子已入聖位。師便禮拜 師侍溈行次。忽見前面塵起。溈曰。面前是甚麼。師近前看了。卻作此◎相。溈點頭 溈山示眾曰。一切眾生。皆無佛性。鹽官示眾曰。一切眾生。皆有佛性。鹽官有二僧。往探問。既到溈山。聞溈山舉揚。莫測其涯。若生輕慢。因一日與師言話次。乃勸曰。師兄須是勤學佛法。不得容易。師乃作此○相。以手拓呈了。卻拋向背後。遂展兩手。就二僧索。二僧罔措。師曰。吾兄直須勤學佛法。不得容易。便起去。時二僧。卻回鹽官。行三十里。一僧。忽燃有省。乃曰。當知溈山道一切眾生皆無佛性。信之不錯。便回溈山。一僧更前行數里。
【現代漢語翻譯】 現代漢語譯本： 有這件事。靈祐禪師說：『大唐天子，一定是姓金。』 靈祐禪師在溈山（地名，位於今湖南省寧鄉縣）前坡放牛的時候，看見一個僧人上山，沒過多久又下來了。靈祐禪師就問：『上座為何不稍微在山中停留？』僧人說：『只因爲因緣不契合。』靈祐禪師說：『有什麼因緣，試著說來聽聽。』僧人說：『和尚問我叫什麼名字，我回答『歸真』。和尚說：『歸真在哪裡？』我無言以對。』靈祐禪師說：『上座回去，告訴和尚，說『我能回答了』。和尚問『怎麼回答？』就說『眼裡、耳里、鼻里』。』僧人回去，完全按照靈祐禪師教的做了。溈山（指溈山靈祐禪師）說：『這是脫空謾語的傢伙。』這是五百人善知識（指有德行的僧人）說的話。 靈祐禪師躺著休息時，夢見進入彌勒內院（佛教中的一個場所）。眾堂中各位都坐滿了，只有第二位空著。靈祐禪師就坐了上去。有一位尊者（對僧人的尊稱），敲槌說：『現在當由第二座說法。』靈祐禪師起身敲槌說：『摩訶衍法（大乘佛法），離四句絕百非（超越一切言語分別）。仔細聽，仔細聽。』眾人全都散去了。醒來后，靈祐禪師把這件事告訴了溈山。溈山說：『你已經進入聖位了。』靈祐禪師便禮拜。 靈祐禪師侍奉溈山行走時，忽然看見前面塵土飛揚。溈山說：『面前是什麼？』靈祐禪師走近前看了看，卻做了這個◎的動作。溈山點頭。 溈山對大眾開示說：『一切眾生，皆無佛性。』鹽官（地名）對大眾開示說：『一切眾生，皆有佛性。』鹽官有兩個僧人，前往探問。到達溈山後，聽聞溈山的說法，莫測高深。如果產生輕慢之心，有一天與靈祐禪師說話時，就勸他說：『師兄必須勤學佛法，不可輕易放過。』靈祐禪師就做了這個○的動作，用手拓印呈現了，卻拋向背後。於是張開雙手，向兩個僧人索要。兩個僧人不知所措。靈祐禪師說：『吾兄必須勤學佛法，不可輕易放過。』便起身離開了。當時兩個僧人，返回鹽官。走了三十里，一個僧人，忽然有所領悟，就說：『應當知道溈山說一切眾生皆無佛性，相信沒錯。』便返回溈山。一個僧人繼續前行數里。
【English Translation】 English version: Yes, there was such a thing. The Master said, 'The Emperor of the Great Tang Dynasty (618-907), must be surnamed Jin.' When the Master was herding cattle on the front slope of Mount Wei (a place name, located in present-day Ningxiang County, Hunan Province), he saw a monk going up the mountain, and soon after coming down. The Master then asked, 'Why doesn't the Venerable One stay in the mountain for a while?' The monk said, 'Only because the conditions are not in accord.' The Master said, 'What conditions are there? Try to tell me.' The monk said, 'The Abbot asked me what my name was, and I replied 'Returning to Truth (Gui Zhen)'. The Abbot said, 'Where is Returning to Truth?' I had no answer.' The Master said, 'Venerable One, go back and tell the Abbot, say 'I can answer'. If the Abbot asks 'How to answer?', just say 'In the eyes, in the ears, in the nose'.' The monk returned and did exactly as the Master taught. Wei Mountain (referring to Zen Master Lingyou of Wei Mountain) said, 'This is a fellow of empty and deceptive words.' These are the words of a good teacher of five hundred people (referring to a virtuous monk). When the Master was lying down to rest, he dreamed of entering the inner courtyard of Maitreya (a place in Buddhism). All the positions in the hall were filled, except for the second seat. The Master then sat down. A Venerable One (a respectful term for monks) struck the gavel and said, 'Now the second seat should expound the Dharma.' The Master rose, struck the gavel and said, 'The Mahayana Dharma (Great Vehicle Buddhism) is beyond the four phrases and transcends the hundred negations (beyond all verbal distinctions). Listen carefully, listen carefully.' Everyone dispersed. After waking up, the Master told Wei Mountain about this. Wei Mountain said, 'You have already entered the holy position.' The Master then bowed in gratitude. When the Master was attending Wei Mountain on a walk, he suddenly saw dust rising in front. Wei Mountain said, 'What is in front?' The Master went closer to look, but made this ◎ gesture. Wei Mountain nodded. Wei Mountain instructed the assembly, saying, 'All sentient beings have no Buddha-nature.' Yanguan (a place name) instructed the assembly, saying, 'All sentient beings have Buddha-nature.' Two monks from Yanguan went to inquire. After arriving at Wei Mountain, they heard Wei Mountain's teachings, which were unfathomable. If they developed a sense of contempt, one day when speaking with the Master, they advised him, saying, 'Brother, you must diligently study the Buddha-dharma, and not let it go easily.' The Master then made this ○ gesture, imprinted it with his hand and presented it, but threw it behind him. Then he opened his hands and asked the two monks for it. The two monks were at a loss. The Master said, 'My brothers, you must diligently study the Buddha-dharma, and not let it go easily.' Then he got up and left. At that time, the two monks returned to Yanguan. After walking thirty miles, one monk suddenly had an awakening, and said, 'It should be known that Wei Mountain said that all sentient beings have no Buddha-nature, and it is certainly correct.' Then he returned to Wei Mountain. One monk continued to walk several more miles.
因過水忽然有省。自嘆曰。溈山道。一切眾生皆無佛性。灼然有他恁么道。亦回溈山。久依法席 溈山同師牧牛吹。溈曰。此中還有菩薩也無。師曰有。溈曰。汝見那個是。試指出看。師曰。和尚疑那個不是。試指出看。溈便休 師送果子。上溈山。溈接得問。子甚麼處得來。師曰。家園底。溈曰。堪吃也未。師曰。未敢嘗。先獻和尚。溈曰。是阿誰底。師曰。慧寂底。溈曰。既是子底。因甚麼教我先嚐。師曰。和尚嘗千嘗萬。溈便吃曰。猶帶酸澀在。師曰。酸澀莫非自知。溈不答 赤千行者。聞鐘聲乃問。有耳打鐘。無耳打鐘。師曰。汝但問。莫愁我答不得。千曰。早個問了也。師喝曰。去 師夏末問訊溈山次。溈曰。子一夏不見。上來在下面作何所務。師曰。某甲在下面。鋤得一片畬。下得一籮種。溈曰。子今夏不虛過。師卻問。未審和尚一夏之中。作何所務。溈曰。日中一食。夜后一寢。師曰。和尚今夏亦不虛過。道了乃吐舌。溈曰。寂子何得自傷己命 溈山一日見師來。即以兩手相交過。各撥三下。卻豎一指。師亦以兩手相交過。各撥三下。卻向胸前。仰一手。覆一手。以目瞻視。溈山休去 溈山喂鴉生飯。回頭見師曰。今日為伊上堂一上。師曰。某甲隨例得聞。溈曰。聞底事作么生。師曰。鴉作鴉鳴。鵲作
【現代漢語翻譯】 現代漢語譯本 因為過河忽然有所領悟。自言自語道：『溈山（溈山靈佑，唐代禪僧）說，一切眾生皆無佛性。』 顯然有他這樣說的道理。於是返回溈山。長久地在溈山座下學習。 溈山和師父一起牧牛，溈山問道：『這裡還有菩薩嗎？』 師父回答說：『有。』 溈山說：『你看見哪個是？試著指出來看看。』 師父說：『和尚懷疑哪個不是？試著指出來看看。』 溈山便不再說話。 師父送果子到溈山。溈山接過果子問道：『這果子從哪裡來的？』 師父說：『家園裡產的。』 溈山說：『可以吃了嗎？』 師父說：『不敢先嚐，先獻給和尚。』 溈山說：『是誰的？』 師父說：『慧寂（仰山慧寂，唐代禪僧，即師父）的。』 溈山說：『既然是你的，為什麼叫我先嚐？』 師父說：『和尚嘗千嘗萬。』 溈山便吃了，說：『還帶著酸澀的味道。』 師父說：『酸澀的味道莫非自己知道。』 溈山沒有回答。 赤千行者聽到鐘聲，於是問道：『是有耳朵在打鐘，還是沒有耳朵在打鐘？』 師父說：『你只管問，不要愁我回答不上來。』 赤千行者說：『早就問過了。』 師父呵斥道：『去！』 夏季結束時，師父向溈山問訊。溈山說：『你一個夏天不見，上來之前在下面做什麼事情？』 師父說：『我在下面，鋤了一片田，種了一籮筐種子。』 溈山說：『你今年夏天沒有白過。』 師父反問道：『不知道和尚一個夏天之中，做了什麼事情？』 溈山說：『中午吃一頓飯，晚上睡一覺。』 師父說：『和尚今年夏天也沒有白過。』 說完便吐了吐舌頭。 溈山說：『寂子（仰山慧寂）為何要自傷己命？』 溈山有一天看見師父來了，便用兩手交叉著，各撥動三下，然後豎起一根手指。師父也用兩手交叉著，各撥動三下，然後向胸前，仰起一隻手，覆下一隻手，用眼睛看著。溈山便離開了。 溈山喂烏鴉生飯，回頭看見師父，說：『今天為它們上堂一次。』 師父說：『我按照慣例可以聽聞。』 溈山說：『聽聞的事情怎麼樣？』 師父說：『烏鴉發出烏鴉的叫聲，喜鵲發出喜鵲的叫聲。』
【English Translation】 English version He suddenly had an awakening while crossing the river. He sighed to himself, saying, 'Guishan (Guishan Lingyou, a Chan monk of the Tang Dynasty) said that all sentient beings are without Buddha-nature.' Clearly, there is a reason for him to say so. He then returned to Guishan and studied under him for a long time. Guishan and the master were herding cattle together. Guishan asked, 'Are there any Bodhisattvas here?' The master replied, 'Yes.' Guishan said, 'Which one do you see? Try to point it out.' The master said, 'Which one does the Abbot suspect is not? Try to point it out.' Guishan then fell silent. The master sent fruits to Guishan. Guishan received them and asked, 'Where did these fruits come from?' The master said, 'From the garden at home.' Guishan said, 'Are they ready to eat?' The master said, 'I dare not taste them first; I offer them to the Abbot first.' Guishan said, 'Whose are they?' The master said, 'Huiji's (Yangshan Huiji, a Chan monk of the Tang Dynasty, i.e., the master).' Guishan said, 'Since they are yours, why do you ask me to taste them first?' The master said, 'The Abbot tastes thousands and millions of times.' Guishan then ate one and said, 'It still has a sour and astringent taste.' The master said, 'The sour and astringent taste is surely known by oneself.' Guishan did not reply. The practitioner Chiqian heard the sound of the bell and asked, 'Is it with ears that the bell is struck, or without ears?' The master said, 'Just ask, don't worry that I won't be able to answer.' Chiqian said, 'I already asked.' The master scolded, 'Go away!' At the end of summer, the master paid his respects to Guishan. Guishan said, 'I haven't seen you all summer. What were you doing down there before you came up?' The master said, 'Down there, I cleared a field and planted a basket of seeds.' Guishan said, 'You didn't waste this summer.' The master asked in return, 'I don't know what the Abbot did during the summer?' Guishan said, 'One meal at midday, one sleep after night.' The master said, 'The Abbot didn't waste this summer either.' After saying that, he stuck out his tongue. Guishan said, 'Huiji, why do you harm your own life?' One day, Guishan saw the master coming and crossed his hands, flicking them three times each, then raised one finger. The master also crossed his hands, flicking them three times each, then facing his chest, raised one hand upward and lowered the other, looking at them with his eyes. Guishan then left. Guishan was feeding raw rice to the crows. He turned his head and saw the master, saying, 'Today, I will give them a sermon once.' The master said, 'I can listen according to the usual practice.' Guishan said, 'How is the matter of listening?' The master said, 'The crows make crow sounds, and the magpies make magpie sounds.'
鵲噪。溈曰。爭奈聲色何。師曰。和尚適來道甚麼。溈曰。我祇道為伊上堂一上。師曰。為甚麼喚作聲色。溈曰。雖然如此。驗過也無妨。師曰。大事因緣。又作么生驗。溈豎起拳。師曰。終是指東畫西。溈曰。子適來問甚麼。師曰。問和尚大事因緣。溈曰。為甚麼喚作指東畫西。師曰。爲著聲色故。某甲所以問過。溈曰。並未曉了此事。師曰。如何得曉了此事。溈曰。寂子聲色。老僧東西。師曰。一月千江。體不分水。溈曰。應須與么始得。師曰。如金與金。終無異色。豈有異名。溈曰。作么生是無異名底道理。師曰。瓶盤釵釧券盂盆。溈曰。寂子說禪。如師子吼。驚散狐狼野干之屬 師后開法王莽山。問僧。近離甚處。曰廬山。師曰。曾到五老峰么。曰不曾到。師曰。阇黎不曾遊山(雲門曰。此語皆為慈悲之故。有落草之談) 上堂。汝等諸人。各自迴光返照。莫記吾言。汝無始劫來。背明投暗。妄想根深。卒難頓拔。所以假設方便。奪汝粗識。如將黃葉止啼。有甚麼是處。亦如人將百種貨物與金寶。作一鋪貨賣。祇擬輕重來機。所以道石頭是真金鋪。我這裡是雜貨鋪。有人來覓鼠糞。我亦拈與他。來覓真金。我亦拈與他。時有僧問。鼠糞即不要。請和尚真金。師曰。嚙鏃擬開口。驢年亦不會。僧無對。師曰。索
【現代漢語翻譯】 現代漢語譯本： 鵲鳥鳴叫。溈山靈佑禪師（溈：溈山靈佑禪師的簡稱）說：『奈何這些聲色？』 仰山慧寂禪師（師：仰山慧寂禪師的簡稱）說：『和尚剛才說了什麼？』 溈山靈佑禪師說：『我只是說為你上堂說法一次。』 仰山慧寂禪師說：『為什麼稱作聲色？』 溈山靈佑禪師說：『雖然如此，驗證一下也無妨。』 仰山慧寂禪師說：『這大事因緣，又該如何驗證？』 溈山靈佑禪師豎起拳頭。 仰山慧寂禪師說：『終究是指東畫西。』 溈山靈佑禪師說：『你剛才問什麼？』 仰山慧寂禪師說：『問和尚大事因緣。』 溈山靈佑禪師說：『為什麼稱作指東畫西？』 仰山慧寂禪師說：『因爲著了聲色，所以我才問過。』 溈山靈佑禪師說：『尚未曉了此事。』 仰山慧寂禪師說：『如何才能曉了此事？』 溈山靈佑禪師說：『慧寂禪師是聲色，老僧是東西。』 仰山慧寂禪師說：『一月映千江，本體不分水。』 溈山靈佑禪師說：『必須這樣才行。』 仰山慧寂禪師說：『如金與金，終無異色，豈有異名？』 溈山靈佑禪師說：『怎樣是無異名的道理？』 仰山慧寂禪師說：『瓶、盤、釵、釧、券、盂、盆。』 溈山靈佑禪師說：『慧寂禪師說禪，如獅子吼，驚散狐狼野干之屬。』
仰山慧寂禪師後來在王莽山開法。問僧人：『最近從哪裡來？』 僧人說：『廬山。』 仰山慧寂禪師說：『曾到五老峰嗎？』 僧人說：『不曾到。』 仰山慧寂禪師說：『阇黎不曾遊山。』（雲門文偃禪師說：『此語皆為慈悲之故，有落草之談。』）
仰山慧寂禪師上堂說法：『你們這些人，各自迴光返照，莫記我的話。你們從無始劫以來，背離光明投向黑暗，妄想根深蒂固，難以立刻拔除。所以假設方便之法，奪去你們的粗淺認識，如同用黃葉止小兒啼哭，有什麼用處？也像有人將百種貨物與金寶，作一鋪貨物來賣，只是想根據輕重來隨機應變。所以說石頭希遷禪師是真金鋪，我這裡是雜貨鋪。有人來找鼠糞，我也給他；來找真金，我也給他。』 當時有僧人問：『鼠糞我不要，請和尚給我真金。』 仰山慧寂禪師說：『箭頭都射到肉里了還想張口，等到驢年也說不出來。』 僧人無言以對。 仰山慧寂禪師說：『索』
【English Translation】 English version: A magpie chirped. Weishan Lingyou (溈: abbreviation for Weishan Lingyou) said, 'What to do about these sounds and sights?' Yangshan Huiji (師: abbreviation for Yangshan Huiji) said, 'What did the Abbot just say?' Weishan Lingyou said, 'I just said that I am giving a Dharma talk for you once.' Yangshan Huiji said, 'Why call it sounds and sights?' Weishan Lingyou said, 'Although it is so, it doesn't hurt to verify.' Yangshan Huiji said, 'This great matter of cause and condition, how should it be verified?' Yangshan Huiji raised his fist. Yangshan Huiji said, 'Ultimately, it is pointing east and drawing west.' Weishan Lingyou said, 'What did you ask just now?' Yangshan Huiji said, 'Asked the Abbot about the great matter of cause and condition.' Weishan Lingyou said, 'Why call it pointing east and drawing west?' Yangshan Huiji said, 'Because I am attached to sounds and sights, that's why I asked.' Weishan Lingyou said, 'I have not yet understood this matter.' Yangshan Huiji said, 'How can one understand this matter?' Weishan Lingyou said, 'Huiji is sounds and sights, the old monk is east and west.' Yangshan Huiji said, 'One moon reflects in a thousand rivers, the essence does not divide the water.' Weishan Lingyou said, 'It must be like this.' Yangshan Huiji said, 'Like gold and gold, there is ultimately no different color, how could there be different names?' Weishan Lingyou said, 'What is the principle of having no different names?' Yangshan Huiji said, 'Bottles, plates, hairpins, bracelets, deeds, bowls, basins.' Weishan Lingyou said, 'Huiji speaks of Zen like a lion's roar, scattering the jackals and wolves.'
Later, Yangshan Huiji opened the Dharma at Wangmang Mountain. He asked a monk, 'Where did you come from recently?' The monk said, 'Mount Lu.' Yangshan Huiji said, 'Have you been to the Five Old Peaks?' The monk said, 'I have not been there.' Yangshan Huiji said, 'The Venerable One has not traveled the mountains.' (Yunmen Wenyan said, 'These words are all for the sake of compassion, there is talk of falling into the grass.')
Yangshan Huiji ascended the Dharma hall and said, 'All of you, turn your light inward and reflect, do not remember my words. From beginningless kalpas, you have turned away from the light and plunged into darkness, your delusions are deeply rooted and difficult to eradicate immediately. Therefore, I provisionally use expedient methods to take away your coarse knowledge, like using yellow leaves to stop a child from crying, what is the use? It is also like someone who sells a hundred kinds of goods and treasures as one shop, just wanting to adapt to the situation according to the weight. Therefore, it is said that Stonehead Xiqian is a true gold shop, and my place is a general store. If someone comes looking for rat droppings, I will give it to him; if someone comes looking for real gold, I will also give it to him.' At that time, a monk asked, 'I don't want rat droppings, please give me real gold.' Yangshan Huiji said, 'The arrowhead has already pierced the flesh and you still want to open your mouth, you won't be able to say it even in the year of the donkey.' The monk was speechless. Yangshan Huiji said, 'Ask.'
喚則有交易。不索喚則無。我若說禪宗。身邊要一人相伴亦無。豈況有五百七百眾耶。我若東說西說。則爭頭向前採拾。如將空拳誑小兒。都無實處。我今分明向汝說聖邊事。且莫將心湊泊。但向自己性海。如實而修。不要三明六通。何以故。此是聖末邊事。如今且要識心達本。但得其本。不愁其末。他時後日自具去在。若未得本。縱饒將情學他亦不得。汝豈不見。溈山和尚云。凡聖情盡。體露真常。事理不二。即如如佛 問如何是祖師意。師以手于空作此[○@佛]相示之。僧無語 師謂第一座曰。不思善。不思惡。正恁么時作么生。座曰。正恁么時。是某甲放身命處。師曰。何不問老僧。座曰。正恁么時。不見有和尚。師曰。扶我教不起 師因歸溈山省覲。溈問。子既稱善知識。爭辨得諸方來者。知有不知有。有師承無師承。是義學是元學。子試說看。師曰。慧寂有驗處。但見僧來。便豎起拂子問伊。諸方還說這個不說。又曰。這個且置。諸方老宿意。作么生。溈嘆曰。此是從上宗門中牙爪 溈問。大地眾生。業識茫茫。無本可據。子作么生知他有之與無。師曰。慧寂有驗處。時有一僧。從面前過。師召曰。阇黎。僧回首。師曰。和尚。這個便是業識茫茫。無本可據。溈曰。此是師子一滴乳。迸散六斛驢乳 師問
【現代漢語翻譯】 現代漢語譯本： 如果呼喚，就會有交易（指佛法交流）。不呼喚，就沒有。如果我說禪宗，身邊連一個相伴的人都沒有，更何況有五百七百的僧眾呢？如果我東說西說，他們就會爭先恐後地來採拾，就像用空拳欺騙小孩子一樣，沒有真實之處。我現在分明地向你們說聖人的根本之事，切莫用心去揣測，只要向自己本性的海洋，如實地修行。不要追求三明六通（佛教神通），為什麼呢？因為這是聖人末端的事情。現在且要認識心性，通達根本。只要得到根本，不愁末端。他時後日自然具備。如果未得根本，縱然用情去學他人也學不到。你難道沒看見，溈山（溈山，地名，此處指溈山靈佑禪師）和尚說：『凡夫和聖人的情執都消盡，本體就顯露出真常。事和理不二，就是如如佛。』 問：『如何是祖師意？』 師用手在空中作佛相來指示他。僧人無語。 師對第一座（寺院中職位名）說：『不思善，不思惡，正在這個時候作什麼？』 座說：『正在這個時候，是我放捨身命的地方。』 師說：『為什麼不問老僧？』 座說：『正在這個時候，不見有和尚。』 師說：『你扶不起我的教法。』 師因回溈山省親。溈山問：『你既然號稱善知識，怎麼辨別各方來的人，知道他是有所知還是無所知，是有師承還是無師承，是義學還是元學？你試著說說看。』 師說：『慧寂（慧寂，人名，即仰山慧寂禪師）有驗證的地方。只要見到僧人來，便豎起拂子問他：各方還說這個不說？』 又說：『這個且放一邊，各方老宿（指有經驗的僧人）的意旨，作么生？』 溈山讚歎說：『這是從上宗門中的牙爪。』 溈山問：『大地眾生，業識茫茫，沒有根本可以依據，你作么生知道他有還是沒有？』 師說：『慧寂有驗證的地方。』 這時有一個僧人，從面前經過。師呼喚說：『阇黎（阇黎，梵語，意為導師）。』 僧人回頭。師說：『和尚，這個便是業識茫茫，沒有根本可以依據。』 溈山說：『這是師子（獅子）一滴乳，迸散六斛驢乳。』 師問：
【English Translation】 English version: If there is a call, there will be an exchange (referring to the exchange of Buddhist teachings). If there is no call, there will be none. If I talk about Chan Buddhism, I won't even have one person to accompany me, let alone five or seven hundred monks. If I speak this way and that way, they will rush to gather it up, like using an empty fist to deceive a child, with nothing real in it. Now I am clearly telling you about the fundamental matter of the sages, do not try to fathom it with your mind, just turn to the ocean of your own nature and cultivate it as it is. Do not seek the Three Clearnesses and Six Supernatural Powers (Buddhist supernatural powers), why? Because these are the peripheral matters of the sages. Now you must recognize the mind and reach the root. As long as you get the root, you don't have to worry about the branches. In the future, you will naturally have them. If you have not attained the root, even if you try to learn from others with emotion, you will not succeed. Haven't you seen that the Venerable Weishan (Weishan, place name, here referring to Zen Master Lingyou of Weishan) said: 'When the emotions of ordinary people and sages are exhausted, the essence reveals true constancy. Matter and principle are not two, that is the Thus Come Buddha.' Question: 'What is the meaning of the Patriarch?' The Master used his hand to make a Buddha image in the air to show him. The monk was speechless. The Master said to the First Seat (title of a position in a monastery): 'Do not think of good, do not think of evil, what are you doing at this very moment?' The Seat said: 'At this very moment, it is where I abandon my life.' The Master said: 'Why don't you ask the old monk?' The Seat said: 'At this very moment, I do not see the Venerable.' The Master said: 'You cannot uphold my teachings.' The Master returned to Weishan to visit his family. Weishan asked: 'Since you call yourself a good advisor, how do you distinguish those who come from various places, knowing whether they know or do not know, whether they have a teacher or do not have a teacher, whether they are studying doctrine or the original learning? Try to tell me.' The Master said: 'Huiji (Huiji, personal name, namely Zen Master Huiji of Yangshan) has a way to verify it. Whenever he sees a monk coming, he raises his whisk and asks him: Do the various places still talk about this or not?' He also said: 'Let's put this aside for now, what is the intention of the old monks in various places?' Weishan praised: 'These are the teeth and claws from the ancestral gate.' Weishan asked: 'The sentient beings of the great earth, their karmic consciousness is vast and boundless, with no root to rely on, how do you know whether they have it or not?' The Master said: 'Huiji has a way to verify it.' At this time, a monk passed by. The Master called out: 'Ajari (Ajari, Sanskrit, meaning teacher).' The monk turned his head. The Master said: 'Venerable, this is the karmic consciousness vast and boundless, with no root to rely on.' Weishan said: 'This is one drop of lion's milk, scattering six bushels of donkey's milk.' The Master asked:
僧。甚處來。曰幽州。師曰。我恰要個幽州信米作么價。曰某甲來時。無端從市中過。踏折他橋樑。師便休 師見僧來。豎起拂子。僧便喝。師曰。喝即不無。且道老僧過在甚麼處。曰和尚不合將境示人。師便打 有梵僧。從空而至。師曰。近離甚處。曰西天。師曰。幾時離彼。曰今早。師曰。何太遲生。曰遊山玩水。師曰。神通遊戲則不無阇黎。佛法須還老僧始得。曰特來東土禮文殊。卻遇小釋迦。遂出梵書貝多葉。與師作禮。乘空而去。自此號小釋迦 師住東平時。溈山令僧送書並鏡與師。師上堂。提起示眾曰。且道。是溈山鏡。東平鏡。若道是東平鏡。又是溈山送來。若道是溈山鏡。又在東平手裡。道得則留取。道不得則撲破去也。眾無語。師遂撲破 僧參問。和尚還識字否。師曰隨分。僧以手畫此○相拓呈。師以衣袖拂之。僧又作此○相拓呈。師以兩手作背拋勢。僧以目視之。師低頭。僧繞師一匝。師便打。僧遂出去 師坐次。有僧來作禮。師不顧。其僧乃問。師識字否。師曰隨分。僧乃右旋一匝曰。是甚麼字。師于地上書十字酬之。僧又左旋一匝曰。是甚字。師改十字作卍字。僧畫此○相。以兩手拓。如修羅掌日月勢曰。是甚麼字。師乃畫此[○@卍]相對之。僧乃作婁至德勢。師曰。如是如是。此是諸佛
【現代漢語翻譯】 現代漢語譯本 僧人：從哪裡來？ 僧人說：從幽州來。 趙州禪師（趙州古佛）說：我正需要幽州的信米，價值幾何？ 僧人說：我來的時候，無意中從市場經過，踩斷了他的橋樑。 趙州禪師（趙州古佛）便不再追問。
趙州禪師（趙州古佛）看見僧人來，豎起拂子。 僧人便喝斥。 趙州禪師（趙州古佛）說：喝斥是不錯，但說說老僧的過錯在哪裡？ 僧人說：和尚不應該將境界展示給人。 趙州禪師（趙州古佛）便打了他。
有位梵僧，從空中而來。 趙州禪師（趙州古佛）說：最近從哪裡離開？ 梵僧說：西天（指印度）。 趙州禪師（趙州古佛）說：什麼時候離開那裡的？ 梵僧說：今天早上。 趙州禪師（趙州古佛）說：為何來得這麼遲？ 梵僧說：遊山玩水。 趙州禪師（趙州古佛）說：神通遊戲你是不缺，但佛法還得老僧來傳授。 梵僧說：特地來東土禮拜文殊菩薩（智慧的象徵），卻遇到了小釋迦（指趙州禪師）。 於是拿出梵文書寫的貝多葉，向趙州禪師（趙州古佛）作禮，乘空而去。 從此趙州禪師（趙州古佛）被稱為小釋迦。
趙州禪師（趙州古佛）住在東平的時候，溈山禪師（溈山靈佑）派僧人送書信和鏡子給趙州禪師（趙州古佛）。 趙州禪師（趙州古佛）上堂，提起鏡子向大眾展示說：說說看，這是溈山禪師（溈山靈佑）的鏡子，還是東平的鏡子？如果說是東平的鏡子，又是溈山禪師（溈山靈佑）送來的。如果說是溈山禪師（溈山靈佑）的鏡子，又在東平我手裡。說得對就留下，說不對就打碎它。 大眾無語。 趙州禪師（趙州古佛）於是將鏡子打碎。
有僧人蔘問：和尚還識字嗎？ 趙州禪師（趙州古佛）說：略懂。 僧人用手畫一個圓圈（○）示意。 趙州禪師（趙州古佛）用衣袖拂去。 僧人又畫一個圓圈（○）示意。 趙州禪師（趙州古佛）用兩手作背拋的姿勢。 僧人用眼睛看著他。 趙州禪師（趙州古佛）低下頭。 僧人繞著趙州禪師（趙州古佛）轉了一圈。 趙州禪師（趙州古佛）便打了他。 僧人於是離開。
趙州禪師（趙州古佛）坐著的時候，有僧人來作禮。 趙州禪師（趙州古佛）不理睬。 那僧人便問：禪師識字嗎？ 趙州禪師（趙州古佛）說：略懂。 僧人於是向右旋轉一圈說：這是什麼字？ 趙州禪師（趙州古佛）在地上寫一個十字（十）回答他。 僧人又向左旋轉一圈說：這是什麼字？ 趙州禪師（趙州古佛）將十字（十）改成卍字（卍）。 僧人畫一個圓圈（○），用兩手托著，如修羅（古印度神話中的一種惡神）掌日月的姿勢說：這是什麼字？ 趙州禪師（趙州古佛）於是畫一個圓圈（○）和卍字（卍）相對。 僧人於是作出婁至德（一種表示尊敬的姿勢）的姿勢。 趙州禪師（趙州古佛）說：如是如是，這就是諸佛。
【English Translation】 English version Monk: Where do you come from? Monk: From Youzhou. Master Zhao Zhou (Zhao Zhou Gu Fo): I just need the trust rice from Youzhou, what is its value? Monk: When I came, I inadvertently passed through the market and broke his bridge. Master Zhao Zhou (Zhao Zhou Gu Fo) stopped pursuing the matter.
Master Zhao Zhou (Zhao Zhou Gu Fo) saw a monk coming and raised his whisk. The monk then shouted. Master Zhao Zhou (Zhao Zhou Gu Fo) said: Shouting is fine, but tell me, where is the old monk's fault? Monk: The monk should not show the realm to others. Master Zhao Zhou (Zhao Zhou Gu Fo) then hit him.
A Brahmin monk came from the sky. Master Zhao Zhou (Zhao Zhou Gu Fo) said: Where did you leave recently? Brahmin monk: Western Heaven (referring to India). Master Zhao Zhou (Zhao Zhou Gu Fo) said: When did you leave there? Brahmin monk: This morning. Master Zhao Zhou (Zhao Zhou Gu Fo) said: Why are you so late? Brahmin monk: Traveling around mountains and rivers. Master Zhao Zhou (Zhao Zhou Gu Fo) said: You don't lack supernatural games, but the Dharma still needs the old monk to teach it. Brahmin monk: I came to the Eastern Land specifically to worship Manjusri Bodhisattva (symbol of wisdom), but I met Little Sakyamuni (referring to Master Zhao Zhou). Then he took out the palm leaf written in Sanskrit, saluted Master Zhao Zhou (Zhao Zhou Gu Fo), and left into the sky. From then on, Master Zhao Zhou (Zhao Zhou Gu Fo) was called Little Sakyamuni.
When Master Zhao Zhou (Zhao Zhou Gu Fo) lived in Dongping, Zen Master Wei Shan (Wei Shan Ling You) sent a monk to send a letter and a mirror to Master Zhao Zhou (Zhao Zhou Gu Fo). Master Zhao Zhou (Zhao Zhou Gu Fo) went to the hall, raised the mirror and showed it to the public, saying: Tell me, is this Zen Master Wei Shan's (Wei Shan Ling You) mirror, or Dongping's mirror? If it is Dongping's mirror, it was sent by Zen Master Wei Shan (Wei Shan Ling You). If it is Zen Master Wei Shan's (Wei Shan Ling You) mirror, it is in my hands in Dongping. If you say it right, keep it, if you say it wrong, break it. The crowd was speechless. Master Zhao Zhou (Zhao Zhou Gu Fo) then broke the mirror.
A monk asked: Does the monk know how to read? Master Zhao Zhou (Zhao Zhou Gu Fo) said: A little. The monk drew a circle (○) to indicate. Master Zhao Zhou (Zhao Zhou Gu Fo) brushed it away with his sleeve. The monk drew another circle (○) to indicate. Master Zhao Zhou (Zhao Zhou Gu Fo) made a gesture of throwing it away with both hands behind his back. The monk looked at him with his eyes. Master Zhao Zhou (Zhao Zhou Gu Fo) lowered his head. The monk walked around Master Zhao Zhou (Zhao Zhou Gu Fo) once. Master Zhao Zhou (Zhao Zhou Gu Fo) then hit him. The monk then left.
When Master Zhao Zhou (Zhao Zhou Gu Fo) was sitting, a monk came to salute. Master Zhao Zhou (Zhao Zhou Gu Fo) ignored him. The monk then asked: Does the Zen master know how to read? Master Zhao Zhou (Zhao Zhou Gu Fo) said: A little. The monk then rotated once to the right and said: What is this character? Master Zhao Zhou (Zhao Zhou Gu Fo) wrote a cross (十) on the ground to answer him. The monk rotated once to the left and said: What is this character? Master Zhao Zhou (Zhao Zhou Gu Fo) changed the cross (十) to a swastika (卍). The monk drew a circle (○), holding it with both hands, like Asura (a kind of evil god in ancient Indian mythology) holding the sun and moon, and said: What is this character? Master Zhao Zhou (Zhao Zhou Gu Fo) then drew a circle (○) and a swastika (卍) opposite each other. The monk then made a Lou Zhide (a gesture of respect) posture. Master Zhao Zhou (Zhao Zhou Gu Fo) said: Thus, thus, these are all Buddhas.
之所護念。汝亦如是。吾亦如是。善自護持。其僧禮謝。騰空而去 時有一道者見。經五日後遂問師。師曰。汝還見否。道者曰。某甲見出門騰空而去。師曰。此是西天羅漢。故來探吾道。道者曰。某雖睹種種三昧。不辨其理。師曰。吾以義為汝解釋。此是八種三昧。是覺海變為義海。體則同然。此義合有因有果。即時異時。總別不離。隱身三昧也 師問僧。近離甚處。曰南方。師舉拄杖曰。彼中老宿。還說這個么。曰不說。師曰。既不說這個。還說那個否。曰不說。師召大德。僧應諾。師曰。參堂去。僧便出。師復召曰。大德。僧回首。師曰。近前來。僧近前。師以拄杖。頭上點一下曰。去 劉侍御問。了心之旨可得聞乎。師曰。若要了心。無心可了。無了之心。是名真了 師一日在法堂上坐。見一僧從外來。便問訊了。向東邊叉手立。以目視師。師乃垂下左足。僧卻過西邊叉手立。師垂下右足。僧向中間叉手立。師收雙足。僧禮拜。師曰。老僧自住此。未曾打著一人。拈拄杖便打。僧便騰空而去 希聲陸公。欲謁師。先作此○相對呈。師開封。于相下而書曰。不思而知。落第二頭。思而知之。落第三首。遂封回(韋宙相公機語相似。茲不重出)公見即入山。師乃門迎。公才見便問。三門俱開。從何門入。師曰。從
【現代漢語翻譯】 現代漢語譯本 （佛菩薩）所護念的。你也如此，我也是如此。好好地護持自己。那僧人禮拜感謝，騰空而去。當時有一個道士看見了，過了五天後就問（慧忠）國師。國師說：『你還看見了嗎？』道士說：『我看見他出門騰空而去了。』國師說：『這是西天的阿羅漢（斷除煩惱，證得解脫的聖者），所以來探察我的道行。』道士說：『我雖然見到種種三昧（禪定），卻不明白其中的道理。』國師說：『我用義理為你解釋。這是八種三昧（八種不同的禪定境界），是覺海（覺悟的海洋）變為義海（義理的海洋），本體則是相同的。這義理包含有因有果，無論是即時還是異時，總體和個別都不相分離，這就是隱身三昧（能夠隱藏身形的禪定）。』 國師問僧人：『你最近從哪裡來？』僧人說：『南方。』國師舉起拄杖說：『那裡的老修行，還說這個嗎？』僧人說：『不說。』國師說：『既然不說這個，還說那個嗎？』僧人說：『不說。』國師叫道：『大德。』僧人應諾。國師說：『去參堂吧。』僧人便出去了。國師又叫道：『大德。』僧人回頭。國師說：『近前來。』僧人走近前。國師用拄杖，在他頭上點了一下說：『去吧。』 劉侍御問：『了心（明白心性）的宗旨可以聽聞嗎？』國師說：『如果要了心，就沒有心可以了。沒有了的心，才叫做真了（真正的明白）。』 國師一日在法堂上坐著，看見一個僧人從外面來，便問訊完畢，向東邊叉手站立，用眼睛看著國師。國師於是垂下左腳。僧人卻過到西邊叉手站立。國師垂下右腳。僧人向中間叉手站立。國師收回雙腳。僧人禮拜。國師說：『老僧自從住在這裡，未曾打著一個人。』拿起拄杖便打。僧人便騰空而去。 希聲陸公，想要拜謁國師，先做了此○相對呈上。國師打開信封，在○相下寫道：『不思而知，落第二頭；思而知之，落第三首。』於是封好回信（韋宙相公的機鋒語相似，這裡不再重複）。陸公見到信就入山了。國師於是出門迎接。陸公才見到國師便問：『三門（佛寺的三道門）都打開了，從哪個門進入？』國師說：『從……』
【English Translation】 English version That which is protected and念 (protected and kept in mind). You are like this, and I am like this. Take good care of yourself. The monk bowed in gratitude and ascended into the sky. At that time, a Taoist saw it. After five days, he asked the National Teacher (Huizhong). The National Teacher said, 'Did you still see it?' The Taoist said, 'I saw him go out and ascend into the sky.' The National Teacher said, 'This is an Arhat (one who has eliminated afflictions and attained liberation) from the Western Heaven, so he came to explore my practice.' The Taoist said, 'Although I have witnessed various Samadhis (meditative states), I do not understand their principles.' The National Teacher said, 'I will explain it to you with reason. These are the eight kinds of Samadhi (eight different states of meditation), which are the transformation of the Sea of Awakening (the ocean of enlightenment) into the Sea of Meaning (the ocean of principles), but the essence is the same. This meaning contains cause and effect, whether it is immediate or at a different time, the whole and the individual are inseparable, this is the Invisible Body Samadhi (the meditative state of being able to hide one's form).' The National Teacher asked the monk, 'Where did you come from recently?' The monk said, 'The South.' The National Teacher raised his staff and said, 'Do the old practitioners there still talk about this?' The monk said, 'They don't.' The National Teacher said, 'Since they don't talk about this, do they talk about that?' The monk said, 'They don't.' The National Teacher called out, 'Great Virtue.' The monk responded. The National Teacher said, 'Go to the meditation hall.' The monk then went out. The National Teacher called out again, 'Great Virtue.' The monk turned his head. The National Teacher said, 'Come closer.' The monk came closer. The National Teacher tapped him on the head with his staff and said, 'Go.' Attendant Liu asked, 'Can the essence of understanding the mind be heard?' The National Teacher said, 'If you want to understand the mind, there is no mind to understand. The absence of a mind to understand is called true understanding (true understanding).' One day, the National Teacher was sitting in the Dharma hall when he saw a monk coming from outside. After greeting him, the monk stood with his hands clasped to the east, looking at the National Teacher. The National Teacher then lowered his left foot. The monk then went to the west and stood with his hands clasped. The National Teacher lowered his right foot. The monk stood in the middle with his hands clasped. The National Teacher retracted both feet. The monk bowed. The National Teacher said, 'Since this old monk has lived here, he has never hit anyone.' He picked up his staff and struck. The monk then ascended into the sky. Lu Gong of Xisheng, wanting to visit the National Teacher, first made this ○ and presented it. The National Teacher opened the envelope and wrote below the ○: 'Knowing without thinking falls to the second head; knowing with thinking falls to the third head.' Then he sealed it and sent it back (similar to the witty words of Chancellor Wei Zhou, so it is not repeated here). When Lu Gong saw the letter, he entered the mountain. The National Teacher then went out to greet him. As soon as Lu Gong saw the National Teacher, he asked, 'The three gates (the three gates of a Buddhist temple) are all open, from which gate do I enter?' The National Teacher said, 'From...'
信門入。公至法堂。又問。不出魔界。便入佛界時如何。師以拂子倒點三下。公便設禮。又問。和尚還持戒否。師曰。不持戒。曰還坐禪否。師曰。不坐禪。公良久。師曰會么。曰不會。師曰。聽老僧一頌。滔滔不持戒。兀兀不坐禪。釅茶三兩碗。意在钁頭邊。師卻問。承聞相公看經得悟。是否。曰弟子因看涅槃經。有云不斷煩惱而入涅槃。得個安樂處。師豎起拂子曰。祇如這個作么生入。曰入之一字也消不得。師曰。入之一字。不為相公。公便起去(法燈曰。上座且道。入之一字。為甚麼人。又曰。相公且莫煩惱) 龐居士問。久向仰山。到來為甚麼卻覆。師豎起拂子。士曰恰是。師曰。是仰是覆。士乃打露柱曰。雖然無人。也要露柱證明。師擲拂子曰。若到諸方。一任舉似 師指雪師子問眾。有過得此色者么。眾無對(雲門曰。當時便好與推倒) 師問雙峰。近日見處如何。曰據某見處。實無一法可當情。師曰。汝解猶在境。曰某祇如此。師兄又如何。師曰。汝豈不知無一法可當情者。溈山聞曰。寂子一句。疑殺天下人(玄覺曰。經道實無有法。然燈佛與我授記。他道實無一法可當情。為甚麼道解猶在境。且道。利害在甚麼處) 師臥次。僧問曰。身還解說法也無。師曰。我說不得。別有一人說得。曰說得底人在
甚麼處。師推出枕子。溈山問曰。寂子用劍刃上事 師閉目坐次。有僧潛來身邊立。師開目。于地上作此[○@水]相。顧視其僧。僧無語 師𢹂拄杖行次。僧問。和尚手中是甚麼。師便拈向背后曰。見么。僧無對 師問一僧。汝會甚麼。曰會卜。師提起拂子曰。這個六十四卦中。阿那卦收。僧無對。師自代曰。適來是雷天大壯。如今變為地火明彝 問僧。名甚麼。曰靈通。師曰。便請入燈籠。曰早個入了也(法眼別曰。喚甚麼作燈籠) 問古人道見色便見心。禪床是色。請和尚離卻色。指學人心。師曰。那個是禪床。指出來看。僧無語(玄覺曰。忽然被伊卻指禪床。作么生對伊。有僧曰。卻請和尚道。玄覺代拊掌三下) 問如何是毗盧師。師乃叱之。僧曰。如何是和尚師。師曰。莫無禮 師共一僧語。旁有僧曰。語底是文殊。默底是維摩。師曰。不語不默底。莫是汝否。僧默然。師曰。何不現神通。曰不辭現神通。祇恐和尚收作教。師曰。鑒汝來處。未有教外底眼 問天堂地獄。相去幾何。師將拄杖。畫地一畫 師住觀音時。出榜曰。看經次不得問事。有僧來問訊。見師看經。旁立而待。師卷卻經問。會么。曰某甲不看經。爭得會。師曰。汝已後會去在。其僧到巖頭。頭問。甚處來。曰江西觀音來。頭曰。和尚有何
【現代漢語翻譯】 現代漢語譯本 什麼處。（師父推出枕頭。） 溈山（Weishan，山名）問：『寂子（Jizi，人名）用劍刃上事』。（師父閉目坐禪。） 有僧人悄悄來到師父身邊站立。師父睜開眼睛，在地上畫了一個水波的形狀，看著那個僧人，僧人沒有說話。 師父拄著枴杖行走，僧人問：『和尚（對僧人的尊稱）手中的是什麼？』師父便把枴杖放到背後說：『見到了嗎？』僧人無言以對。 師父問一個僧人：『你懂得什麼？』僧人說：『會占卜。』師父提起拂塵說：『這六十四卦中，哪一卦能收納這個？』僧人無言以對。師父自己回答說：『剛才還是雷天大壯卦，現在變為地火明夷卦。』 問僧人：『叫什麼名字？』僧人說：『靈通。』師父說：『那就請你進入燈籠里。』僧人說：『早就進去了。』（法眼（Fayan，人名）另有說法：『叫什麼作燈籠？』） 問：『古人說見到色相便能見到心性，禪床是色相，請和尚離開色相，指點學人的心性。』師父說：『哪個是禪床？指出來看看。』僧人無言以對。（玄覺（Xuanjue，人名）說：『如果忽然被他反指禪床，該怎麼回答？』有僧人說：『反請和尚說。』玄覺代為拍掌三下。） 問：『什麼是毗盧師（Vairochana，佛名）？』師父便呵斥他。僧人說：『什麼是和尚的老師？』師父說：『不要無禮。』 師父與一個僧人說話，旁邊有僧人說：『說話的是文殊（Manjusri，菩薩名），沉默的是維摩（Vimalakirti，居士名）。』師父說：『不說話也不沉默的，莫非是你嗎？』僧人沉默不語。師父說：『為什麼不顯現神通？』僧人說：『不是不肯顯現神通，只是恐怕和尚把我收作教條。』師父說：『看你來的地方，還沒有教條之外的眼光。』 問：『天堂地獄，相距多遠？』師父用拄杖在地上畫了一道線。 師父住在觀音寺（Guanyin Temple）時，貼出告示說：『看經的時候不得問事。』有僧人來拜訪，見師父在看經，便站在旁邊等待。師父捲起經書問：『會了嗎？』僧人說：『我沒有看經，怎麼會呢？』師父說：『你以後會明白的。』 那個僧人到了巖頭（Yantou，地名），巖頭問：『從哪裡來？』僧人說：『從江西觀音寺來。』巖頭說：『和尚有什麼話？』
【English Translation】 English version Where is it? (The master pushed out the pillow.) Weishan (mountain name) asked: 'Jizi (person's name) uses the matter on the sword's edge.' (The master closed his eyes and sat in meditation.) A monk quietly came and stood beside the master. The master opened his eyes, drew a water ripple shape on the ground, and looked at the monk, who remained silent. The master walked with a staff, and a monk asked: 'What is in the venerable monk's (honorific for a monk) hand?' The master then held the staff behind his back and said: 'Do you see it?' The monk had no reply. The master asked a monk: 'What do you know?' The monk said: 'I know divination.' The master raised his whisk and said: 'Among these sixty-four hexagrams, which hexagram can contain this?' The monk had no reply. The master answered himself: 'Just now it was the Great Invigorating hexagram of Thunder over Heaven, now it has changed into the Darkening of the Light hexagram of Earth over Fire.' He asked a monk: 'What is your name?' The monk said: 'Lingtong (spiritual penetration).' The master said: 'Then please enter the lantern.' The monk said: 'I already entered it long ago.' (Fayan (person's name) has a different saying: 'What do you call a lantern?') He asked: 'The ancients said that seeing form is seeing mind. The meditation bed is form. Please, venerable monk, leave form and point out the mind of the student.' The master said: 'Which is the meditation bed? Point it out for me to see.' The monk had no reply. (Xuanjue (person's name) said: 'If he suddenly points back at the meditation bed, how should one answer?' A monk said: 'Ask the venerable monk to say.' Xuanjue clapped his hands three times in his place.) He asked: 'What is Vairochana (Buddha's name)?' The master then scolded him. The monk said: 'Who is the venerable monk's teacher?' The master said: 'Do not be impolite.' The master was speaking with a monk, and a monk beside them said: 'The one speaking is Manjusri (Bodhisattva's name), the one silent is Vimalakirti (layman's name).' The master said: 'The one neither speaking nor silent, could it be you?' The monk remained silent. The master said: 'Why not manifest your supernatural powers?' The monk said: 'It's not that I refuse to manifest them, but I fear the venerable monk will take me as doctrine.' The master said: 'Judging from where you come, you do not have eyes beyond doctrine.' He asked: 'How far apart are heaven and hell?' The master drew a line on the ground with his staff. When the master resided at Guanyin Temple (Guanyin Temple), he posted a notice saying: 'Do not ask questions during scripture reading.' A monk came to pay respects and, seeing the master reading the scripture, stood aside and waited. The master rolled up the scripture and asked: 'Do you understand?' The monk said: 'I have not read the scripture, how could I understand?' The master said: 'You will understand later.' That monk arrived at Yantou (place name). Yantou asked: 'Where do you come from?' The monk said: 'I come from Guanyin Temple in Jiangxi.' Yantou said: 'What words does the venerable monk have?'
言句。僧舉前話。頭曰。這個老師。我將謂被故紙埋卻。元來猶在 僧思𨜶問。禪宗頓悟。畢竟入門的意如何。師曰。此意極難。若是祖宗門下。上根上智。一聞千悟。得大總持。其有根微智劣。若不安禪靜慮。到這裡總須茫然。曰除此一路。別更有入處否。師曰有。曰。如何即是。師曰。汝是甚處人。曰幽州人。師曰。汝還思彼處否。曰常思。師曰。能思者是心。所思者是境。彼處樓臺林苑。人馬駢闐。汝反思底。還有許多般也無。曰某甲到這裡。總不見有。師曰。汝解猶在心。信位即得。人位未在。曰除卻這個。別更有意也無。師曰。別有別無。即不堪也。曰到這裡作么生即是。師曰。據汝所解。祇得一元。得坐披衣。向後自看。𨜶禮謝之 師接機利物。為宗門標準。再遷東平。將順寂。數僧侍立。師以偈示之曰。一二二三子。平目復仰視。兩口一無舌。即是吾宗旨。至日午。升座辭眾。復說偈曰。年滿七十七。無常在今日。日輪正當午。兩手攀屈膝。言訖。以兩手抱膝而終。閱明年。南塔涌公遷靈骨。歸仰山。塔于集云峰下。敕謚智通禪師。妙光之塔。
鄧州香嚴智閑禪師
青州人。厭俗辭親。觀方慕道。在百丈時。性識聰敏。參禪不得。洎丈遷化。遂參溈山。山問。我聞。汝在百丈先師處。問一
【現代漢語翻譯】 僧人引用之前的對話。頭首座說：『這個老師，我以為他已經被故紙堆埋沒了，原來還在啊。』 僧人思𨜶問道：『禪宗的頓悟，究竟入門的要旨是什麼？』 師父說：『這個道理極難。如果是祖師門下的上等根器、上等智慧的人，一聽就能領悟很多，得到大總持。如果根器微弱、智慧低下，如果不通過安禪靜慮，到這裡總會茫然不知所措。』 僧人問：『除了這條路，還有別的入門之處嗎？』 師父說：『有。』 僧人問：『如何是呢？』 師父說：『你是哪裡人？』 僧人答：『幽州人。』 師父說：『你還思念那個地方嗎？』 僧人答：『常常思念。』 師父說：『能思念的是心，所思念的是境。那個地方的樓臺林苑，人馬眾多。你反思一下，你思念的地方，還有這麼多東西嗎？』 僧人答：『我到這裡，總不見有。』 師父說：『你的理解還在心上，只是達到了信位，還沒有達到人位。』 僧人問：『除了這個，還有別的意思嗎？』 師父說：『說有說無，都不可以。』 僧人問：『到這裡該怎麼做呢？』 師父說：『根據你的理解，只得到了一元。可以坐著披著袈裟，向後自己看。』 思𨜶行禮感謝。 師父接引學人，利益眾生，作為禪宗的標準。再次遷往東平。將要圓寂時，幾個僧人侍立在旁。師父用偈語開示他們說：『一二二三子，平目復仰視，兩口一無舌，即是吾宗旨。』 到了當天中午，師父升座向大眾告別，又說偈語說：『年滿七十七（公元？年），無常在今日，日輪正當午，兩手攀屈膝。』說完，用兩手抱膝而終。過了一年，南塔涌公將靈骨遷回仰山，建塔于集云峰下。皇帝敕封為智通禪師，塔名為妙光之塔。
鄧州香嚴智閑禪師（？-？)
是青州人。厭惡世俗，辭別親人，四處遊歷，仰慕佛道。在百丈禪師處時，天性聰敏，見識廣博，但參禪卻不得要領。等到百丈禪師圓寂后，於是去參拜溈山禪師。溈山禪師問：『我聽說，你在百丈先師那裡，問一
【English Translation】 The monk quoted the previous conversation. The head monk said, 'This teacher, I thought he was buried by old papers, but he is still here.' The monk Si Cong asked, 'What is the essential meaning of entering the gate of sudden enlightenment in Zen Buddhism?' The master said, 'This meaning is extremely difficult. If it is a person with superior roots and superior wisdom under the ancestral master, they can understand a thousand things upon hearing one, and obtain the Great Dharani. If their roots are weak and their wisdom is inferior, if they do not practice meditation and contemplation, they will always be at a loss here.' The monk asked, 'Besides this path, is there any other way to enter?' The master said, 'Yes.' The monk asked, 'What is it?' The master said, 'Where are you from?' The monk replied, 'Youzhou.' The master said, 'Do you still miss that place?' The monk replied, 'I often miss it.' The master said, 'The one who can miss is the mind, and what is missed is the environment. The pavilions, gardens, and forests in that place, the crowds of people and horses. Reflect on it, does the place you miss still have so many things?' The monk replied, 'When I come here, I don't see any of it.' The master said, 'Your understanding is still in the mind, you have only reached the stage of faith, not yet the stage of person.' The monk asked, 'Besides this, is there any other meaning?' The master said, 'Saying there is or there isn't is not acceptable.' The monk asked, 'What should I do here?' The master said, 'According to your understanding, you have only obtained one element. You can sit and wear the robe, and look at yourself from behind.' Si Cong bowed and thanked him. The master received and benefited people, as the standard of Zen Buddhism. He moved to Dongping again. When he was about to pass away, several monks stood by his side. The master instructed them with a verse, saying: 'One two two three children, level eyes look up, two mouths without a tongue, that is my purpose.' At noon that day, the master ascended the seat to bid farewell to the crowd, and said another verse: 'Seventy-seven years old (Year?), impermanence is today, the sun is right at noon, both hands hold the knees.' After saying that, he ended his life with both hands holding his knees. A year later, Yong Gong of Nantuo moved the spiritual bones back to Yangshan, and built a pagoda under Jiyun Peak. The emperor posthumously named him Zen Master Zhitong, and the pagoda was named Pagoda of Wonderful Light.
Zen Master Zhi Xian of Xiangyan in Dengzhou (? - ?)
Was a native of Qingzhou. Disgusted with the world, he bid farewell to his relatives, traveled around, and admired the Buddhist path. When he was at Zen Master Baizhang's place, he was naturally intelligent and knowledgeable, but he could not grasp the essence of Zen. After Zen Master Baizhang passed away, he went to pay homage to Zen Master Weishan. Zen Master Weishan asked, 'I heard that you were at the place of the late Zen Master Baizhang, asking a
答十。問十答百。此是汝聰明靈利。意解識想。生死根本。父母未生時。試道一句看。師被一問。直得茫然歸寮。將平日看過底文字。從頭要尋。一句酬對。竟不能得。乃自嘆曰。畫餅不可充飢。屢乞溈山說破。山曰。我若說似汝。汝已后罵我去。我說底是我底。終不幹汝事。師遂將平昔所看文字燒卻曰。此生不學佛法也。且作個長行粥飯僧。免役心神。乃泣辭溈山。直過南陽。睹忠國師遺蹟。遂憩止焉。一日芟除草木。偶拋瓦礫。擊竹作聲。忽然省悟。遽歸沐浴。焚香遙禮溈山。贊曰。和尚大慈。恩逾父母。當時若為我說破。何有今日之事。乃有頌曰。一擊忘所知。更不假修持。動容揚古路。不墮悄然機。處處無軌跡。聲色外威儀。諸方達道者。咸言上上機。溈山聞得。謂仰山曰。此子徹也。仰曰。此是心機。意識著述得成。待某甲親自勘過。仰后見師曰。和尚讚歎師弟。發明大事。你試說看。師舉前頌。仰曰。此是夙習記持而成。若有正悟。別更說看。師又成頌曰。去年貧未是貧。今年貧始是貧。去年貧猶有卓錐之地。今年貧錐也無。仰曰。如來禪。許師弟會。祖師禪。未夢見在。師復有頌曰。我有一機。瞬目視伊。若人不會。別喚沙彌。仰乃報溈山曰。且喜閑師弟會祖師禪也(玄覺曰。且道如來禪與祖師禪。分
不分。長慶棱曰。一時坐卻) 師初開堂。溈山令僧送書並拄杖至。師接得便哭蒼天蒼天。僧曰。和尚為甚麼如此。師曰。祇為春行秋令 上堂。道由悟達。不在語言。況是密密堂堂。曾無間隔。不勞心意。暫借回光。日用全功。迷徒自背 僧問。如何是香嚴境。師曰。華木不滋 問如何是仙陀婆。師敲禪床曰。過這裡來 問如何是現在學。師以扇子旋轉示之曰。見么。僧無語 問如何是正命食。師以手撮而示之 問如何是無表戒。師曰。待阇黎作俗即說 問如何是聲色外相見一句。師曰。如某甲未住香嚴時。且道在甚麼處。曰恁么則亦不敢道有所在。師曰。如幻人心心所法 問如何是直截根源佛所印。師拋下拄杖。散手而去 問如何是佛法大意。師曰。今年霜降早。蕎麥總不收 問如何是西來意。師以手入懷作拳。展開與之。僧乃跪膝。以兩手作受勢。師曰。是甚麼。僧無對 問離四句絕百非。請和尚道。師曰。獵師前。不得說本師戒 上堂。若論此事。如人上樹。口銜樹枝。腳不踏枝。手不攀枝。樹下忽有人問。如何是祖師西來意。不對他。又違他所問。若對他。又喪身失命。當恁么時。作么生即得。時有虎頭招上座。出衆曰。樹上即不問。未上樹時。請和尚道。師乃呵呵大笑 師問僧。甚處來。曰溈山來。師曰
【現代漢語翻譯】 現代漢語譯本 不分。長慶棱（唐朝僧人）說：『一時坐卻。』 香嚴智閑禪師初開堂，溈山靈佑禪師派僧人送書信和拄杖到香嚴寺。智閑禪師接過後，便哭喊『蒼天啊蒼天』。僧人問：『和尚為什麼這樣？』智閑禪師說：『只因爲春行秋令。』 上堂說法時，智閑禪師說：『道由悟達而得，不在於語言。何況是密密堂堂，從來沒有間隔。不用費心用意，只需暫時借用迴光返照的功夫，日常運用便能發揮全部功用。迷惑的人自己背離了真理。』 有僧人問：『如何是香嚴境？』智閑禪師說：『華木不滋。』（花草樹木不生長） 問：『如何是仙陀婆（梵語，意為『鹽』，這裡指禪的真味）？』智閑禪師敲禪床說：『過這裡來。』 問：『如何是現在學？』智閑禪師用扇子旋轉著給僧人看，說：『見么？』僧人無語。 問：『如何是正命食？』智閑禪師用手撮起東西來給僧人看。 問：『如何是無表戒？』智閑禪師說：『等阇黎（梵語，意為『弟子』）還俗了再說。』 問：『如何是聲色外相見一句？』智閑禪師說：『如某甲（古人自稱的謙詞）未住香嚴寺時，且說在什麼地方？』僧人說：『這樣說來，也不敢說有什麼所在。』智閑禪師說：『如幻人心心所法。』 問：『如何是直截根源佛所印？』智閑禪師拋下拄杖，散手而去。 問：『如何是佛法大意？』智閑禪師說：『今年霜降早，蕎麥總不收。』 問：『如何是西來意（達摩祖師從西方來到中國的目的）？』智閑禪師用手伸入懷中，握成拳頭，展開給他看。僧人於是跪下，用兩手做出接受的姿勢。智閑禪師說：『是什麼？』僧人無言以對。 問：『離四句絕百非，請和尚道。』智閑禪師說：『獵師前，不得說本師戒。』 上堂說法時，智閑禪師說：『若論此事，如人上樹，口銜樹枝，腳不踏枝，手不攀枝。樹下忽然有人問：如何是祖師西來意？不對他，又違背了他的提問；若回答他，又會喪身失命。當這個時候，怎麼辦才好？』當時有虎頭招上座，從人群中走出來說：『樹上的情況暫且不問，未上樹時，請和尚說。』智閑禪師於是呵呵大笑。 智閑禪師問僧人：『從哪裡來？』僧人說：『從溈山來。』智閑禪師說：
【English Translation】 English version Without distinction. Changqing Leng (a Tang Dynasty monk) said: 'Sitting down all at once.' When Zen Master Xiangyan Zhixian first opened his hall, Zen Master Weishan Lingyou sent a monk with a letter and a staff. Zhixian received them and cried out, 'Heavens, heavens!' The monk asked, 'Why are you doing this, Master?' Zhixian said, 'Just because spring practices the orders of autumn.' During an ascending-the-hall dharma talk, Zhixian said: 'The Dao is attained through realization, not in language. Moreover, it is closely and completely present, without any separation. There is no need for mental effort; just temporarily borrow the function of turning the light inward. Daily use brings complete function. Confused people turn away from the truth themselves.' A monk asked, 'What is the realm of Xiangyan?' Zhixian said, 'Flowers and trees do not flourish.' Asked, 'What is Saindhava (Sanskrit for 'salt,' here referring to the true taste of Zen)?' Zhixian knocked on the Zen meditation bed and said, 'Come over here.' Asked, 'What is present learning?' Zhixian rotated a fan to show the monk and said, 'Do you see it?' The monk was speechless. Asked, 'What is right livelihood?' Zhixian picked up something with his hand and showed it. Asked, 'What is non-manifested precept?' Zhixian said, 'I'll tell you when the acharya (Sanskrit for 'disciple') returns to lay life.' Asked, 'What is a phrase seen outside of sound and form?' Zhixian said, 'When I, this certain person, had not yet resided at Xiangyan Monastery, where was I?' The monk said, 'In that case, I dare not say there is any place.' Zhixian said, 'Like illusory human minds and mental phenomena.' Asked, 'What is the direct root source sealed by the Buddha?' Zhixian threw down his staff and walked away with open hands. Asked, 'What is the great meaning of the Buddha-dharma?' Zhixian said, 'This year the frost came early, and the buckwheat will not be harvested.' Asked, 'What is the meaning of the Western Coming (Bodhidharma's purpose in coming from the West to China)?' Zhixian reached into his robe, made a fist, and opened it to show him. The monk then knelt down and made a gesture of receiving with both hands. Zhixian said, 'What is it?' The monk had no reply. Asked, 'Apart from the four phrases and beyond the hundred negations, please tell us, Master.' Zhixian said, 'In front of the hunter, one must not speak of the precepts of the original teacher.' During an ascending-the-hall dharma talk, Zhixian said: 'If we discuss this matter, it is like a person climbing a tree, holding a branch in their mouth, with their feet not stepping on a branch and their hands not holding a branch. Suddenly, someone below the tree asks: What is the meaning of the Western Coming of the Patriarch? If you don't answer him, you violate his question; if you answer him, you will lose your life. At such a time, what should you do?' At that time, the senior seat Huto Zhao came out from the crowd and said, 'I won't ask about the situation on the tree. Before climbing the tree, please tell us, Master.' Zhixian then laughed heartily. Zhixian asked a monk, 'Where do you come from?' The monk said, 'From Weishan.' Zhixian said,
。和尚近日有何言句。曰有僧問。如何是西來意。和尚豎起拂子。師曰。彼中兄弟作么生會。曰彼中商量道。即色明心。附物顯理。師曰。會即便會。著甚死急。僧卻問。師意如何。師亦豎起拂子(玄沙曰。祇這香嚴。腳跟未點地。云居錫曰。甚麼處是香嚴腳跟未點地處) 師有偈曰。子啐母啄。子覺母殼。子母俱亡。應緣不錯。同道唱和。妙元獨腳 師凡示學徒。語多簡直。有偈頌二百餘篇。隨緣對機。不拘聲律。諸方盛行。后謚襲燈禪師。
杭州徑山洪諲禪師
吳興吳氏子。十九投本郡無上出家。二十二受戒。回以講論自矜。上以入海算沙。于理無益語激之。無以對。初參云巖。次參溈山。遂機契而得法焉 僧問。掩息如灰時如何。師曰。猶是時人功干。曰干后如何。師曰。耕人田不種。曰畢竟如何。師曰。禾熟不臨場 問龍門不假風雷勢。便透得者如何。師曰。猶是一品二品。曰此既是階級。向上事如何。師曰。吾不知有汝龍門 問如霜如雪時如何。師曰。猶是污染。曰不污染時如何。師曰。不同色 許州全明。先問石霜。一毫穿眾穴時如何。霜曰。直須萬年去。曰萬年后如何。霜曰。登科任汝登科。拔萃任汝拔萃。后問師曰。一毫穿眾穴時如何。師曰。光靴任汝光靴。結果任汝結果 問如何是長
【現代漢語翻譯】 現代漢語譯本： 和尚近日有什麼開示？回答說：有僧人問，『如何是西來意（Bodhidharma從西方帶來的禪宗真意）？』和尚豎起拂子（一種禪宗常用的法器）。師父說：『他們那些兄弟怎麼理解？』回答說：『他們商量說，即色明心（通過現象來明白心性），附物顯理（通過外物來顯示真理）。』師父說：『理解了就理解了，著什麼急？』僧人反問：『師父您的意思是？』師父也豎起拂子。（玄沙說：『僅僅是香嚴，腳跟還沒站穩。』云居錫說：『哪裡是香嚴腳跟沒站穩的地方？』） 師父有偈語說：『子啐母啄，子覺母殼，子母俱亡，應緣不錯。同道唱和，妙元獨腳。』 師父平時教導學徒，言語大多直白。有偈頌二百餘篇，隨緣對機，不拘泥於聲律，在各地廣為流傳。后謚號為襲燈禪師。
杭州徑山洪諲禪師 是吳興吳氏的兒子。十九歲時在本郡無上寺出家，二十二歲受戒。後來因為講經說法而自滿。洪諲禪師用『入海算沙，于理無益』的話來激發他，他無言以對。最初參學于云巖禪師，後來參學于溈山禪師，於是機緣相合而得法。 僧人問：『掩息如灰（進入涅槃狀態）時如何？』師父說：『仍然是世俗人的功夫。』問：『功夫之後如何？』師父說：『耕別人的田卻不播種。』問：『究竟如何？』師父說：『稻穀成熟了卻不到場上收割。』 問：『龍門不借助風雷的聲勢，便能穿透的人如何？』師父說：『仍然是一品二品。』問：『既然有階級，那麼向上之事如何？』師父說：『我不知道有你的龍門。』 問：『如霜如雪時如何？』師父說：『仍然是污染。』問：『不污染時如何？』師父說：『不同於顏色。』 許州全明，先問石霜：『一毫穿眾穴時如何？』石霜說：『必須萬年。』問：『萬年后如何？』石霜說：『登科任你登科，拔萃任你拔萃。』後來問洪諲禪師：『一毫穿眾穴時如何？』師父說：『光靴任你光靴，結果任你結果。』 問：『如何是長（永遠）？』
【English Translation】 English version: What words has the monk spoken recently? He said a monk asked, 'What is the meaning of Bodhidharma's coming from the West (the true meaning of Zen Buddhism brought by Bodhidharma from the West)?' The monk raised his whisk (a ritual object commonly used in Zen Buddhism). The master said, 'How do the brothers over there understand it?' He replied, 'They discussed and said, 'Manifesting the mind through phenomena, revealing the principle through objects.' The master said, 'If you understand, then you understand, what's the rush?' The monk asked in return, 'What is the master's meaning?' The master also raised his whisk. (Xuansha said, 'Only Xiangyan, his heels haven't touched the ground yet.' Yunju Xi said, 'Where is the place where Xiangyan's heels haven't touched the ground?') The master has a verse saying: 'The chick pecks, the mother pecks, the chick awakens, the mother's shell, both chick and mother are gone, responding to conditions is not wrong. Those who share the Way sing in harmony, the wonderful origin is a one-legged stand.' The master usually taught his disciples with straightforward words. He has more than two hundred verses, responding to opportunities as they arise, not adhering to prosody, and widely circulated in various places. He was posthumously named Zen Master Xideng.
Zen Master Hongyin of Jingshan Mountain in Hangzhou He was the son of the Wu family in Wuxing. At the age of nineteen, he became a monk at Wushang Temple in his prefecture, and at the age of twenty-two, he received the precepts. Later, he became complacent because of lecturing on the scriptures. Zen Master Hongyin used the words 'counting sand in the sea, which is of no benefit to reason' to inspire him, and he was speechless. He first studied with Zen Master Yunyan, and later with Zen Master Weishan, and thus his opportunity matched and he attained the Dharma. A monk asked, 'What is it like when breathing ceases like ashes (entering Nirvana)?' The master said, 'It is still the effort of worldly people.' He asked, 'What is after the effort?' The master said, 'Plowing other people's fields but not sowing seeds.' He asked, 'What is it ultimately?' The master said, 'When the rice is ripe, it is not harvested in the field.' He asked, 'What about those who can penetrate the Dragon Gate without relying on the momentum of wind and thunder?' The master said, 'It is still first or second rank.' He asked, 'Since there are ranks, what about the matter of going upward?' The master said, 'I don't know about your Dragon Gate.' He asked, 'What is it like when it is like frost and snow?' The master said, 'It is still defilement.' He asked, 'What is it like when it is not defilement?' The master said, 'Different from color.' Quanming of Xuzhou first asked Shishuang, 'What is it like when one hair penetrates many holes?' Shishuang said, 'It must be ten thousand years.' He asked, 'What is it like after ten thousand years?' Shishuang said, 'Passing the imperial examination is up to you, excelling is up to you.' Later, he asked Zen Master Hongyin, 'What is it like when one hair penetrates many holes?' The master said, 'Shiny boots are up to you, fruition is up to you.' He asked, 'What is long (eternity)?'
。師曰。千聖不能量。曰如何是短。師曰。蟭螟眼裡著不滿。其僧不肯。便去舉似石霜。霜曰。祇為太近實頭。僧卻問霜。如何是長。霜曰不屈曲。曰如何是短。霜曰。雙陸盤中不喝彩 佛日長老訪師。師問。伏承長老獨化一方。何以薦游峰頂。日曰。朗月當空掛。冰霜不自寒。師曰。莫是長老家風也無。日曰。峭峙萬重關。于中含寶月。師曰。此猶是文言。作么生是長老家風。日曰。今日賴遇佛日。卻問。隱密全真。時人知有道不得。太省無辜。時人知有道得。於此二途。猶是時人升降處。未審和尚親道自道如何道。師曰。我家道處無可道。日曰。如來路上無私曲。便請元音和一場。師曰。任汝二輪更互照。碧潭云外不相關。日曰。為報白頭無限客。此回年少莫歸鄉。師曰。老少同輪無向背。我家元路勿參差。日曰。一言定天下。四句為誰宣。師曰。汝言有三四。我道。其中一也無。師因有偈曰。東西不相顧。南北與誰留。汝言有三四。我道一也無。唐昭宗光化辛酉九月二十八日。白眾而化。
滁州定山神英禪師
因椑樹省和尚行腳時。參問不落數量。請師道。師提起數珠曰。是落不落。樹曰。圓珠三竅。時人知有。請師圓前話。師便打。樹拂袖便出。師曰。三十年後。捶胸大哭去在。樹住后示眾曰。
【現代漢語翻譯】 現代漢語譯本： 師父說：『千聖也無法衡量。』那僧人問：『如何是短？』師父說：『蚊子眼裡也填不滿。』那僧人不肯罷休，便去告訴石霜。石霜說：『只因爲太執著于實在。』僧人反問石霜：『如何是長？』石霜說：『不彎曲。』問：『如何是短？』石霜說：『雙陸棋盤中不喝彩。』 佛日長老拜訪師父，師父問：『聽說長老獨自教化一方，如何推薦遊覽峰頂？』佛日說：『明月當空掛，冰霜不覺寒。』師父說：『莫非是長老的家風？』佛日說：『峭壁聳立萬重關，其中包含寶月。』師父說：『這還是書面上的話，怎樣才是長老的家風？』佛日說：『今日幸虧遇到佛日。』反問道：『隱秘全真，世人知道卻說不出，太省事反而無辜，世人知道卻說得出。在這兩條路上，還是世人升降的地方。不知和尚您親自證悟的道如何說？』師父說：『我家所說的道無可說。』佛日說：『如來路上無私曲。』便請師父唱和一曲。師父說：『任憑日月交替照耀，碧綠深潭與云外毫不相干。』佛日說：『爲了告訴無數白髮人，這次年少不要回故鄉。』師父說：『老少同在一個輪子上沒有方向，我家本來的道路不要有參差。』佛日說：『一言定天下，四句為誰宣說？』師父說：『你說有三四，我說其中一個也沒有。』 師父因此作偈說：『東西不相顧，南北與誰留？你說有三四，我說一個也沒有。』唐昭宗光化辛酉年（891年）九月二十八日，告訴眾人後圓寂。
滁州定山神英禪師
因為椑樹省和尚行腳時，參問不落數量。請師父開示。師父提起數珠說：『是落不落數量？』椑樹說：『圓珠三竅，世人知道。請師父圓前話。』師父便打他。椑樹拂袖便走。師父說：『三十年後，捶胸大哭去吧。』椑樹住持后開示大眾說：
【English Translation】 English version: The master said, 'A thousand sages cannot measure it.' The monk asked, 'What is short?' The master said, 'Even a gnat's eye cannot be filled.' The monk was not satisfied and went to tell Shishuang (石霜, a Zen master). Shishuang said, 'It is only because you are too attached to reality.' The monk then asked Shishuang, 'What is long?' Shishuang said, 'Not crooked.' Asked, 'What is short?' Shishuang said, 'No cheering in the Shuanglu (雙陸, a board game) game.' Elder Fori (佛日, meaning Buddha's Day) visited the master. The master asked, 'I heard that the elder is teaching alone in one area. How do you recommend visiting the peak?' Fori said, 'The bright moon hangs in the sky, and the ice and frost are not cold by themselves.' The master said, 'Could this be the style of the elder's family?' Fori said, 'Steep cliffs stand ten thousand layers, containing a treasure moon within.' The master said, 'This is still literary language. What is the elder's family style?' Fori said, 'Today, I am fortunate to meet Fori.' He asked in return, 'Hidden and completely true, people know but cannot speak of the Dao (道, the Way); too simple and innocent, people know and can speak of the Dao. On these two paths, people still rise and fall. I wonder how the master personally realized the Dao?' The master said, 'There is nothing to say about the Dao in my house.' Fori said, 'There is no selfishness on the road of Tathagata (如來, the Thus Come One).' Then he asked the master to harmonize a song. The master said, 'Let the two wheels take turns shining, the green pool is unrelated to the clouds.' Fori said, 'To tell countless white-haired guests, do not return to your hometown this time when you are young.' The master said, 'Old and young are on the same wheel without direction, and there should be no difference in my original path.' Fori said, 'One word determines the world, for whom are the four sentences declared?' The master said, 'You say there are three or four, I say there is not even one among them.' The master then composed a verse, saying, 'East and west do not look at each other, north and south, who is left with? You say there are three or four, I say there is not even one.' On the twenty-eighth day of the ninth month of the Xinyou year (891 AD) of Guanghua (光化, an era name of Tang Dynasty) of Emperor Zhaozong (昭宗, an emperor of Tang Dynasty), he told the crowd and passed away.
Zen Master Shenying (神英, a name) of Dingshan (定山, a mountain name) in Chuzhou (滁州, a place name)
Because Monk Beishu Xing (椑樹省, a name) asked about not falling into numbers when he was traveling. He asked the master to teach him. The master raised the rosary and said, 'Does it fall or not fall into numbers?' Beishu said, 'The round bead has three holes, and people know it. Please master complete the previous words.' The master then hit him. Beishu flicked his sleeves and left. The master said, 'Thirty years later, you will beat your chest and cry.' After Beishu became the abbot, he told the public:
老僧二十年前。至定山。被他熱謾一上。不同小小 師見首座洗衣。遂問。作甚麼。座提起衣示之。師曰。洗底是甚衣。座曰。關中使鐵錢。師喚維那。移下座掛搭著。
襄州延慶山法端禪師
僧問。蚯蚓斬為兩段。兩頭俱動。佛性在阿那頭。師展兩手。(洞山別曰。問底在阿那頭)師滅后。敕謚紹真禪師。塔曰明金。
益州應天和尚
僧問。人人盡有佛性。如何是和尚佛性。師曰。汝喚甚麼作佛性。曰恁么則和尚無佛性也。師乃叫快活快活。
福州九峰慈慧禪師
初在溈山。山上堂曰。汝等諸人。祇得大機。不得大用。師便抽身出去。溈召之。師更不回顧。溈曰。此子堪為法器 一日辭溈山曰。某甲辭違和尚。千里之外。不離左右。溈動容曰。善為。
京兆府米和尚
參學后。歸受業寺。有老宿問。月中斷井索。時人喚作蛇。未審七師見佛。喚作甚麼。師曰。若有佛見。即同眾生。(法眼別曰。此是甚麼時節。問。法燈別曰。喚底不是)老宿曰。千年桃核 師令僧去問仰山曰。今時還假悟也無。仰曰。悟即不無。爭奈落在第二頭。師深肯之 又令僧問洞山曰。那個究竟作么生。洞曰。卻須問他始得。師亦肯之 僧問。自古上賢。還達真正理也無。師曰。達。曰祇
如真正理作么生達。師曰。當時霍光。賣假銀城與單于。契書是甚麼人做。曰某甲直得杜口無言。師曰。平地教人作保 問。如何是衲衣下事。師曰。醜陋任君嫌。不掛雲霞色。
晉州霍山和尚
因仰山一僧到。自稱集云峰下四藤條。天下大禪佛。參。師乃喚維那打鐘著。大禪佛。驟步而去。
元康和尚
因訪石樓。樓才見。便收足坐。師曰。得恁么威儀周足。樓曰。汝適來見個甚麼。師曰。無端被人領過。樓曰。須是與么始為真見。師曰。苦哉賺殺幾人來。樓便起身。師曰。見則見矣。動則不動。樓曰。盡力道不出定也。師拊掌三下。後有僧舉似南泉。泉曰。天下人。斷這兩個漢是非不得。若斷得。與他同參。
蘄州三角山法遇庵主
因荒亂寇帥入山。執刃而問。和尚有甚財寶。師曰。僧家之寶。非君所宜。寇曰。是何寶。師震聲一喝。寇不悟。以刃加之。
襄州王敬初常侍
視事次。米和尚至。公乃舉筆示之。米曰。還判得虛空否。公擲筆入宅。更不復出。米致疑。明日憑鼓山供養主。入探其意。米亦隨至。潛在遮蔽間偵伺。供養主才坐問曰。昨日米和尚。有甚麼言句。便不相見。公曰。師子咬人。韓獹逐塊。米聞此語。即省前謬。遽出朗笑曰。我會也。我會
【現代漢語翻譯】 現代漢語譯本 問：如何才能真正理解真理？ 師父說：當年霍光（西漢大臣），把假的銀城賣給單于（匈奴首領），那契約是誰寫的？ 回答說：我實在無話可說。 師父說：這簡直是平地上教人做擔保。 問：什麼是僧人衣缽之下的事情？ 師父說：醜陋任憑你嫌棄，不沾染雲霞的色彩。
晉州霍山和尚
因為仰山的一位僧人來到，自稱是集云峰下的四條老藤，天下最大的禪佛，前來參拜。師父於是叫維那（寺院職務）敲鐘。大禪佛聽了，急忙離開了。
元康和尚
因為拜訪石樓。石樓剛一見到他，就收起雙腳坐禪。師父說：得到如此威儀周全。 石樓說：你剛才看到了什麼？ 師父說：無緣無故被人領過去了。 石樓說：必須這樣才是真正的見解。 師父說：可悲啊，欺騙了多少人啊！ 石樓於是起身。師父說：見是見到了，動則不動。 石樓說：盡力也說不出定啊。 師父拍掌三下。後來有僧人把這件事告訴南泉（禪宗大師），南泉說：天下人，判斷不了這兩個人的是非。如果能判斷得了，就與他們一同參禪。
蘄州三角山法遇庵主
因為戰亂，賊寇頭領入山。拿著刀問道：和尚有什麼財寶？ 師父說：僧家的寶貝，不是你所適合的。 賊寇說：是什麼寶貝？ 師父大喝一聲。賊寇不明白，用刀砍向他。
襄州王敬初常侍
在處理公務的時候，米和尚來到。王敬初就拿起筆示意他。米和尚說：還能判決虛空嗎？王敬初扔掉筆回到內宅，不再出來。米和尚感到疑惑。第二天，依靠鼓山供養主，去探聽他的意思。米和尚也跟隨來到，偷偷地在屏風後面偵察。供養主剛坐下就問：昨天米和尚說了什麼話，您就不再相見？王敬初說：獅子咬人，韓獹（一種狗）追逐土塊。米和尚聽到這話，立刻明白了之前的錯誤，隨即大笑說：我明白了，我明白了！
【English Translation】 English version Question: How can one truly understand the truth? The master said: Back then, Huo Guang (a minister in the Western Han Dynasty (206 BC-220 AD)), sold a fake silver city to the Chanyu (ruler of the Xiongnu), who wrote that contract? The answer: I really have nothing to say. The master said: This is simply teaching people to be guarantors on flat ground. Question: What is the matter beneath the monk's robe? The master said: Ugliness is up to you to dislike, it does not touch the colors of clouds and mist.
Monk Huoshan of Jinzhou
Because a monk from Yangshan came, claiming to be the four old vines under Jiyun Peak, the greatest Chan Buddha in the world, to pay respects. The master then told the Vina (temple position) to ring the bell. The great Chan Buddha, hearing this, hurried away.
Monk Yuankang
Because he visited Shilou. As soon as Shilou saw him, he put his feet together and sat in meditation. The master said: To obtain such complete and dignified demeanor. Shilou said: What did you see just now? The master said: For no reason, I was led away. Shilou said: It must be like this to be a true view. The master said: How sad, how many people have been deceived! Shilou then got up. The master said: Seeing is seeing, moving is not moving. Shilou said: I can't say anything about samadhi even if I try my best. The master clapped his hands three times. Later, a monk told Nanquan (Chan master) about this, and Nanquan said: People in the world cannot judge the right and wrong of these two people. If they can judge, they will participate in Chan with them.
Abbot Fayu of Triangular Mountain in Qizhou
Because of the war, the bandit leader entered the mountain. Holding a knife, he asked: What treasures does the monk have? The master said: The treasures of the monks are not suitable for you. The bandit said: What are the treasures? The master shouted loudly. The bandit did not understand and slashed at him with a knife.
Wang Jingchu, Attendant of Xiangzhou
While handling official business, Monk Mi came. Wang Jingchu then picked up a pen to signal him. Monk Mi said: Can you judge the void? Wang Jingchu threw away the pen and returned to his inner residence, never coming out again. Monk Mi felt doubtful. The next day, relying on the patron of Gushan, he went to inquire about his intentions. Monk Mi also followed, secretly spying behind the screen. As soon as the patron sat down, he asked: What did Monk Mi say yesterday that made you not want to see him? Wang Jingchu said: A lion bites people, a Han hound (a type of dog) chases clods of earth. Monk Mi heard this and immediately understood his previous mistake, and then laughed loudly and said: I understand, I understand!
也。公曰。會即不無。你試道看。米曰。請常侍舉。公乃豎起一隻箸。米曰。這野狐精。公曰。這漢徹也 問僧。一切眾生。還有佛性也無。曰有。公指壁上畫狗子曰。這個還有也無。僧無對公自代曰。看咬著汝。
南嶽下五世
仰山寂禪師法嗣
袁州仰山西塔光穆禪師
僧問。如何是正聞。師曰。不從耳入。曰作么生。師曰。還聞么 問祖意教意。是同是別。師曰。同別且置。汝道。瓶觜里甚麼物出來入去 問如何是西來意。師曰。汝無佛性 問如何是頓。師作圓相示之。曰如何是漸。師以手空中撥三下。
袁州仰山南塔光涌禪師
豫章豐城章氏子。母乳之夕。神光照庭。廄馬皆驚。因以光涌名之。少甚俊敏。依仰山剃度。北遊謁臨濟。復歸侍山。山曰。汝來作甚麼。師曰。禮覲和尚。山曰。還見和尚么。師曰見。山曰。和尚何似驢。師曰。某甲見和尚。亦不似佛。山曰。若不似佛。似個甚麼。師曰。若有所似。與驢何別。山大驚曰。凡聖兩忘。情盡體露。吾以此驗人二十年。無決了者。子保任之。山每指謂人曰。此子肉身佛也 問文殊是七佛之師。文殊還有師否。師曰。遇緣即有。曰如何是文殊師。師豎起拂子。僧曰。莫祇這便是么。師放下拂子叉手 問如何是妙用一句。
【現代漢語翻譯】 現代漢語譯本： 也。公說：『集會並非沒有，你試著說說看。』米說：『請常侍（官名）舉起。』公於是豎起一根筷子。米說：『這野狐精。』公說：『這人徹底啊！』問僧人：『一切眾生，還有佛性（Buddha-nature）嗎？』答：『有。』公指著墻上畫的狗說：『這個還有嗎？』僧人無言以對，公自己代替回答說：『看咬著你！』
南嶽（Nanyue）下五世
仰山寂禪師（Yangshan Ji Chanshi）法嗣
袁州（Yuanzhou）仰山西塔光穆禪師（Yangshan Xita Guangmu Chanshi）
僧人問：『如何是正聞？』師說：『不從耳入。』問：『怎麼做？』師說：『還聽得到嗎？』問：『祖意（Patriarch's intention）和教意（teaching's intention），是相同還是不同？』師說：『相同不同暫且放下，你說說，瓶嘴裡什麼東西出來進去？』問：『如何是西來意（意指禪宗從印度傳入中國）？』師說：『你沒有佛性（Buddha-nature）。』問：『如何是頓（sudden enlightenment）？』師畫了一個圓相來指示他。問：『如何是漸（gradual enlightenment）？』師用手在空中撥了三下。
袁州（Yuanzhou）仰山南塔光涌禪師（Yangshan Nanta Guangyong Chanshi）
豫章（Yuzhang）豐城（Fengcheng）章氏之子。母親哺乳他的晚上，神光照亮庭院，馬廄里的馬都驚了，因此用光涌來命名他。從小就非常聰敏。依仰山（Yangshan）剃度出家，北遊拜謁臨濟（Linji），又回來侍奉仰山（Yangshan）。仰山（Yangshan）說：『你來做什麼？』師說：『禮拜覲見和尚（高僧）。』仰山（Yangshan）說：『還見到和尚（高僧）嗎？』師說：『見到。』仰山（Yangshan）說：『和尚（高僧）像驢嗎？』師說：『我見到和尚（高僧），也不像佛。』仰山（Yangshan）說：『若不像佛，像個什麼？』師說：『若有所像，與驢有什麼區別？』仰山（Yangshan）大驚說：『凡聖兩忘，情盡體露，我用這個來檢驗人二十年，沒有決斷了的，你保任它。』仰山（Yangshan）每次指著對人說：『這孩子是肉身佛啊！』問：『文殊（Manjusri）是七佛之師，文殊（Manjusri）還有老師嗎？』師說：『遇緣即有。』問：『如何是文殊（Manjusri）的老師？』師豎起拂塵。僧人說：『莫非這就是嗎？』師放下拂塵，叉手而立。問：『如何是妙用一句？』
【English Translation】 English version: A public official said, 'Meetings are not without purpose. Try to explain.' Mi said, 'Please, Your Honor, demonstrate.' The official then raised a single chopstick. Mi said, 'This is a wild fox spirit.' The official said, 'This man is thorough!' A monk asked, 'Do all sentient beings possess Buddha-nature (Buddha-nature)?' The master replied, 'Yes.' The official pointed to a dog painted on the wall and asked, 'Does this one also have it?' The monk was speechless. The official answered for him, 'Watch out, it might bite you!'
Fifth Generation from Nanyue (Nanyue)
Dharma Successor of Zen Master Yangshan Ji (Yangshan Ji Chanshi)
Zen Master Guangmu of Xita Temple on Mount Yang in Yuanzhou (Yangshan Xita Guangmu Chanshi)
A monk asked, 'What is right hearing?' The master said, 'It does not enter through the ears.' The monk asked, 'How is it done?' The master said, 'Do you still hear?' The monk asked, 'Are the Patriarch's intention (Patriarch's intention) and the teaching's intention (teaching's intention) the same or different?' The master said, 'Let's set aside the same and different for now. Tell me, what goes in and out of the mouth of the bottle?' The monk asked, 'What is the meaning of the coming from the West (referring to the transmission of Zen Buddhism from India to China)?' The master said, 'You have no Buddha-nature (Buddha-nature).' The monk asked, 'What is sudden enlightenment (sudden enlightenment)?' The master drew a circle to show him. The monk asked, 'What is gradual enlightenment (gradual enlightenment)?' The master waved his hand three times in the air.
Zen Master Guangyong of Nanta Temple on Mount Yang in Yuanzhou (Yangshan Nanta Guangyong Chanshi)
He was a son of the Zhang family of Fengcheng (Fengcheng), Yuzhang (Yuzhang). On the night his mother nursed him, divine light illuminated the courtyard, and the horses in the stable were all startled. Therefore, he was named Guangyong. He was very intelligent from a young age. He was tonsured and ordained at Yangshan (Yangshan), traveled north to visit Linji (Linji), and then returned to serve Yangshan (Yangshan). Yangshan (Yangshan) said, 'What have you come to do?' The master said, 'To pay respects to the Abbot (high monk).' Yangshan (Yangshan) said, 'Have you seen the Abbot (high monk)?' The master said, 'I have.' Yangshan (Yangshan) said, 'Is the Abbot (high monk) like a donkey?' The master said, 'I see the Abbot (high monk) as not like a Buddha either.' Yangshan (Yangshan) said, 'If not like a Buddha, what is he like?' The master said, 'If there is any likeness, what is the difference from a donkey?' Yangshan (Yangshan) was greatly surprised and said, 'Forgetting both the mundane and the sacred, exhausting emotions and revealing the essence, I have used this to test people for twenty years, and no one has been able to resolve it. You take responsibility for it.' Yangshan (Yangshan) often pointed to him and said to people, 'This child is a living Buddha!' The monk asked, 'Manjusri (Manjusri) is the teacher of the Seven Buddhas. Does Manjusri (Manjusri) have a teacher?' The master said, 'He has one when conditions meet.' The monk asked, 'Who is Manjusri's (Manjusri) teacher?' The master raised his whisk. The monk said, 'Is it just this?' The master put down the whisk and stood with his hands folded. The monk asked, 'What is the phrase of wonderful function?'
師曰。水到渠成 問真佛在何處。師曰。言下無相也。不在別處。
晉州霍山景通禪師
初參仰山。山閉目坐。師乃翹起右足曰。如是如是。西天二十八祖亦如是。中華六祖亦如是。和尚亦如是。景通亦如是。仰山起來。打四藤條。師因此自稱集云峰下四藤條天下大禪佛(歸宗下。亦有大禪佛名智通) 住后。有行者問。如何是佛法大意。師乃禮拜。者曰。和尚為甚麼禮俗人。師曰。汝不見道尊重弟子 師問僧。甚麼處來。僧提起坐具。師曰。龍頭蛇尾 問如何是佛。師便打。僧亦打。師曰。汝打我有道理。我打汝無道理。僧無語。師又打。趁出 師化緣將畢。先備薪于郊野。遍辭檀信。食訖。至薪所。謂弟子曰。日午當來報。至日午。師自執炬。登積薪上。以笠置頂后。作圓光相。手執拄杖。作降魔杵勢立。終於紅焰中。
杭州無著文喜禪師
嘉禾語溪朱氏子。七歲依本邑常樂寺國清。出家剃染。后習律聽教。屬會昌沙汰。反服韓晦。大中初。例重懺度于鹽官齊峰寺。后謁大慈空。空曰。子何不遍參。師直往五臺山華嚴寺。至金剛窟禮謁。遇一老翁。牽牛而行。邀師入寺。翁呼均提。有童子應聲出迎。翁縱牛。引師升堂。堂宇皆耀金色。翁踞床。指繡墩命坐。翁曰。近自何來。師曰南方。
【現代漢語翻譯】 現代漢語譯本： 師父說：'水到渠成。' 有人問：'真正的佛在什麼地方？' 師父說：'就在你當下言語之處，沒有表象（相，lakṣaṇa）。不在別的地方。'
晉州霍山景通禪師
最初參訪仰山禪師（Yǎngshān）。仰山禪師閉著眼睛坐著。景通禪師於是翹起右腳說：'就是這樣，就是這樣。西天二十八祖（指印度禪宗二十八代祖師）也是這樣，中華六祖（指中國禪宗六祖慧能）也是這樣，和尚（指仰山禪師）也是這樣，景通也是這樣。' 仰山禪師起來，打了景通禪師四藤條。景通禪師因此自稱集云峰下四藤條天下大禪佛（歸宗禪師門下，也有大禪佛名叫智通）。後來，景通禪師住持寺院后，有行者問：'什麼是佛法大意？' 景通禪師於是禮拜。行者說：'和尚為什麼禮拜俗人？' 景通禪師說：'你沒聽說過嗎？尊重弟子。' 景通禪師問僧人：'從哪裡來？' 僧人提起坐具。景通禪師說：'龍頭蛇尾。' 有人問：'什麼是佛？' 景通禪師便打他。僧人也打景通禪師。景通禪師說：'你打我有道理，我打你沒有道理。' 僧人無話可說。景通禪師又打了他，把他趕了出去。景通禪師化緣將要結束時，事先在郊外準備好柴火，遍辭施主信徒。吃完飯後，到柴火處，對弟子說：'中午時分來報告。' 到了中午時分，景通禪師親自拿著火把，登上柴堆，把斗笠放在頭頂後面，做出圓光相，手執拄杖，做出降魔杵的姿勢站立，最終在紅色的火焰中圓寂。
杭州無著文喜禪師
文喜禪師是嘉禾語溪朱氏的兒子。七歲時依本邑常樂寺國清出家剃度。後來學習戒律，聽聞教義。正趕上唐武宗會昌年間（841-846）的滅佛事件，於是還俗穿上俗服。唐宣宗大中年間（847-860）初年，按照慣例在鹽官齊峰寺重新懺悔出家。後來拜訪大慈禪師（Dàcí），大慈禪師說：'你為什麼不四處參學？' 文喜禪師直接前往五臺山華嚴寺，到金剛窟禮拜。遇到一位老翁，牽著牛走著，邀請文喜禪師進入寺廟。老翁呼喚均提，有童子應聲出來迎接。老翁放開牛，引導文喜禪師登上佛堂，佛堂的房屋都閃耀著金色。老翁坐在床上，指著繡墩讓文喜禪師坐下。老翁說：'最近從哪裡來？' 文喜禪師說：'南方。'
【English Translation】 English version: The master said, 'When the water comes, a channel is formed.' Someone asked, 'Where is the true Buddha?' The master said, 'Right where your words arise, there is no appearance (lakṣaṇa). Not elsewhere.'
Zen Master Jingtong of Mount Huo in Jinzhou
Initially, he visited Zen Master Yangshan (Yǎngshān). Zen Master Yangshan was sitting with his eyes closed. Zen Master Jingtong then raised his right foot and said, 'Thus it is, thus it is. The twenty-eighth ancestor of the Western Heaven (referring to the twenty-eighth patriarchs of Indian Zen) is also thus, the sixth ancestor of China (referring to Huineng, the sixth patriarch of Chinese Zen) is also thus, the abbot (referring to Zen Master Yangshan) is also thus, and Jingtong is also thus.' Zen Master Yangshan got up and struck Jingtong four times with a rattan. Zen Master Jingtong therefore called himself the 'Four Rattan Great Zen Buddha under Mount Jiyun' (Under the lineage of Zen Master Guizong, there was also a Great Zen Buddha named Zhitong). Later, after Zen Master Jingtong resided in a monastery, a practitioner asked, 'What is the great meaning of the Buddha-dharma?' Zen Master Jingtong then bowed. The practitioner said, 'Why does the abbot bow to a layman?' Zen Master Jingtong said, 'Haven't you heard? Respect the disciples.' Zen Master Jingtong asked a monk, 'Where do you come from?' The monk raised his sitting cloth. Zen Master Jingtong said, 'Dragon head, snake tail.' Someone asked, 'What is Buddha?' Zen Master Jingtong then struck him. The monk also struck Zen Master Jingtong. Zen Master Jingtong said, 'You strike me with reason, I strike you without reason.' The monk was speechless. Zen Master Jingtong struck him again and drove him out. When Zen Master Jingtong's alms-seeking was about to end, he prepared firewood in the suburbs in advance and bid farewell to the benefactors and believers. After eating, he went to the firewood and said to his disciples, 'Report back at noon.' At noon, Zen Master Jingtong personally held a torch, climbed onto the pile of firewood, put a bamboo hat behind his head, made a halo appearance, and stood with a staff in his hand, making a gesture of subduing demons. Finally, he passed away in the red flames.
Zen Master Wuzhu Wenxi of Hangzhou
Zen Master Wenxi was the son of the Zhu family of Yuxi, Jiahe. At the age of seven, he left home and was tonsured at Chang Le Temple Guoging in his hometown. Later, he studied the precepts and listened to the teachings. He encountered the Buddhist persecution during the Huichang era (841-846) of Emperor Wuzong of Tang, so he returned to secular life and wore secular clothes. In the early years of the Dazhong era (847-860) of Emperor Xuanzong of Tang, he repented and left home again at Qifeng Temple in Yanguan according to custom. Later, he visited Zen Master Daci (Dàcí). Zen Master Daci said, 'Why don't you travel around to study?' Zen Master Wenxi went directly to Huayan Temple on Mount Wutai and paid homage at the King Kong Cave. He met an old man walking with an ox, who invited Zen Master Wenxi to enter the temple. The old man called Junti, and a boy responded and came out to greet him. The old man released the ox and led Zen Master Wenxi to the hall, which was shining with gold. The old man sat on the bed and pointed to the embroidered stool, telling Zen Master Wenxi to sit down. The old man said, 'Where have you come from recently?' Zen Master Wenxi said, 'The South.'
翁曰。南方佛法。如何住持。師曰。末法比丘。少奉戒律。翁曰。多少眾。師曰。或三百。或五百。師卻問。此間佛法。如何住持。翁曰。龍蛇混雜。凡聖同居。師曰。多少眾。翁曰。前三三。后三三。翁呼童子致茶。並進酥酪。師納其味。心意豁然。翁拈起玻璃盞問曰。南方還有這個否。師曰無。翁曰。尋常將甚麼喫茶。師無對。師睹日色稍晚。遂問翁。擬投一宿得否。翁曰。汝有執心在。不得宿。師曰。某甲無執心。翁曰。汝曾受戒否。師曰。受戒久矣。翁曰。汝若無執心。何用受戒。師辭退。翁令童子相送。師問童子。前三三后三三是多少。童召大德。師應諾。童曰。是多少。師復問曰。此為何處。童曰。此金剛窟般若寺也。師悽然悟彼翁者即文殊也。不可再見。即稽首童子。愿乞一言為別。童說偈曰。面上無嗔供養具。口裡無嗔吐妙香。心裡無嗔是珍寶。無垢無染是真常。言訖。均提與寺俱隱。但見五色雲中。文殊乘金毛師子往來。忽有白雲。白東方來。覆之不見。時有滄州菩提寺僧修政等至。尚聞山石震吼之聲。師因駐錫五臺。咸通三年。至洪州觀音。參仰山。頓了心契。令充典座。文殊嘗現於粥鑊上師以攪粥篦便打曰。文殊自文殊。文喜自文喜。殊乃說偈曰。苦瓠連根苦。甜瓜徹蒂甜。修行三大劫。卻被
【現代漢語翻譯】 現代漢語譯本： 僧人問：『南方佛法，如何住持？』 禪師答：『末法時期的比丘，很少奉行戒律。』 僧人問：『有多少僧眾？』 禪師答：『或者三百，或者五百。』 禪師反問：『此地佛法，如何住持？』 僧人答：『龍蛇混雜，凡聖同居。』 禪師問：『有多少僧眾？』 僧人答：『前三三，后三三。』 僧人呼喚童子送上茶，並進獻酥酪。禪師品嚐其味，心意豁然開朗。僧人拿起玻璃杯問：『南方還有這個嗎？』 禪師答：『沒有。』 僧人問：『平常用什麼喝茶？』 禪師無言以對。 禪師看到日色漸晚，於是問僧人：『想在此借宿一晚可以嗎？』 僧人答：『你還有執著心，不能留宿。』 禪師說：『我沒有執著心。』 僧人問：『你曾經受戒嗎？』 禪師答：『受戒很久了。』 僧人說：『你若沒有執著心，何必受戒？』 禪師告辭退下，僧人讓童子相送。禪師問童子：『前三三后三三是多少？』 童子召喚：『大德！』 禪師應諾。 童子問：『是多少？』 禪師反問：『這是什麼地方？』 童子答：『這是金剛窟般若寺。』 禪師悽然醒悟，那位僧人就是文殊（Manjusri，智慧的象徵）菩薩的化身，不可再見。於是向童子稽首，希望童子能留下一句話作為告別。 童子說偈語：『面上無嗔是供養的器具，口裡無嗔吐出美妙的香，心裡無嗔是珍寶，無垢無染是真常。』 說完，均提（Kundī，觀音菩薩的化身）和寺廟都隱去了，只見五色雲中，文殊（Manjusri）菩薩乘坐金毛獅子往來，忽然有一片白雲從東方飄來，覆蓋住了一切，什麼也看不見了。當時有滄州菩提寺的僧人修政等人來到這裡，還能聽到山石震吼的聲音。禪師因此駐錫五臺山。 唐咸通三年（862年），到洪州觀音寺，參拜仰山禪師，頓時領悟了心性之契合，被任命為典座（寺院中負責齋食的僧人）。文殊（Manjusri）菩薩曾經顯現在粥鍋上，禪師用攪粥的木棒便打，說：『文殊（Manjusri）自是文殊（Manjusri），文喜自是文喜。』文殊（Manjusri）菩薩於是說偈語：『苦瓠連根苦，甜瓜徹蒂甜。修行三大劫，卻被...』
【English Translation】 English version: The monk asked: 'How is the Buddhadharma maintained in the South?' The Chan master replied: 'In the Dharma-ending age, monks rarely uphold the precepts.' The monk asked: 'How many monks are there?' The Chan master replied: 'Perhaps three hundred, perhaps five hundred.' The Chan master asked in return: 'How is the Buddhadharma maintained here?' The monk replied: 'Dragons and snakes are mixed together; the ordinary and the holy dwell together.' The Chan master asked: 'How many monks are there?' The monk replied: 'The former three three, the latter three three.' The monk called a boy to bring tea and offered ghee and yogurt. The Chan master tasted it, and his mind became clear. The monk picked up a glass cup and asked: 'Is there this in the South?' The Chan master replied: 'No.' The monk asked: 'What do you usually use to drink tea?' The Chan master was speechless. The Chan master saw that the sun was getting late, so he asked the monk: 'Is it possible to stay here for the night?' The monk replied: 'You still have attachments; you cannot stay.' The Chan master said: 'I have no attachments.' The monk asked: 'Have you ever received the precepts?' The Chan master replied: 'I have received the precepts for a long time.' The monk said: 'If you have no attachments, why receive the precepts?' The Chan master bid farewell and withdrew. The monk asked the boy to see him off. The Chan master asked the boy: 'What is the former three three and the latter three three?' The boy called out: 'Great Virtue!' The Chan master responded. The boy asked: 'What is it?' The Chan master asked in return: 'What is this place?' The boy replied: 'This is Vajra Cave Prajna Temple.' The Chan master sadly realized that the monk was an incarnation of Manjusri (symbol of wisdom), and he could not see him again. So he bowed to the boy, hoping that the boy could leave a word as a farewell. The boy said in verse: 'A face without anger is an offering vessel, a mouth without anger emits wonderful fragrance, a heart without anger is a treasure, without defilement and without stain is true constancy.' After speaking, Kundi (an incarnation of Avalokitesvara) and the temple disappeared, and only in the five-colored clouds, Manjusri (symbol of wisdom) Bodhisattva rode back and forth on a golden-haired lion. Suddenly, a white cloud came from the east, covering everything, and nothing could be seen. At that time, the monks Xiuzheng and others from Bodhi Temple in Cangzhou came here and could still hear the sound of the mountain rocks roaring. The Chan master therefore stayed at Mount Wutai. In the third year of Xiantong of the Tang Dynasty (862 AD), he went to Guanyin Temple in Hongzhou and visited Chan Master Yangshan. He suddenly realized the harmony of mind and was appointed as the director of the monastery (the monk in charge of the meals in the monastery). Manjusri (symbol of wisdom) Bodhisattva once appeared on the porridge pot, and the Chan master beat him with a porridge stirring stick, saying: 'Manjusri (symbol of wisdom) is Manjusri (symbol of wisdom), and Wenxi is Wenxi.' Manjusri (symbol of wisdom) Bodhisattva then said in verse: 'A bitter gourd is bitter from the root, a sweet melon is sweet to the core. Cultivating for three great kalpas, but being...'
老僧嫌。一日有異僧。來求齋食。師減己分饋之。仰山預知。問曰。適來果位人至。汝給食否。師曰。輟己回施。仰曰。汝大利益。后旋浙。錢王請主龍泉 僧問。如何是涅槃相。師曰。香菸盡處驗 問。如何是佛法大意。師曰。喚院主來。這師僧患顛 問如何是自己。師默然。僧罔措再問。師曰。青天矇昧夜。不向月邊飛 唐僖宗大順庚戌。錢王奏賜紫衣。署無著禪師。師于光化庚申十月三日子夜。告眾曰。三界心盡。即是涅槃。言訖。跏趺而終。白光照室。竹樹同色。壽八十。六臘十。塔于靈隱山之西塢。天福壬戌。宣城帥田頵應杭將許思叛。縱兵大掠。發師塔。睹肉身不壞。爪發俱長。武肅錢王異之。遣裨將邵志重加封瘞。至宋寧宗嘉定庚辰。遷於凈慈山智覺壽禪師塔左 皇朝世祖順治庚寅。又遷於勝果山右隴。
新羅國五觀山順支了悟禪師
僧問。如何是西來意。師豎拂子。僧曰。莫這個便是。師放下拂子 問以字不成八字不是。是甚麼字。師作圓相示之 有僧。于師前。作五花圓相。師畫破作一圓相。
袁州仰山東塔和尚
僧問。如何是君王劍。師曰。落纜不辨功。曰用者如何。師曰。不落人手 問法王與君王相見時如何。師曰。兩掌無私。曰見后如何。師曰。中間絕像。
【現代漢語翻譯】 現代漢語譯本：老僧感到厭煩。一天，來了一位奇異的僧人，前來乞求齋飯。老僧減少了自己的份額分給他。仰山（寺名）事先知道此事，問道：『剛才有果位的人來了，你給他食物了嗎？』老僧說：『減少了自己的份額回施給他。』仰山說：『你獲得大利益。』後來老僧回到浙江，錢王（吳越國王）請他主持龍泉寺。 僧人問：『如何是涅槃相？』老僧說：『香菸燃盡之處便是。』 問：『如何是佛法大意？』老僧說：『叫院主來。這師僧患了顛病。』 問：『如何是自己？』老僧默然不語。僧人不知所措，再次發問。老僧說：『青天矇昧的夜晚，不向月亮那邊飛去。』 唐僖宗大順庚戌年（890年），錢王上奏朝廷，賜予老僧紫衣，署名無著禪師。師于光化庚申年（900年）十月三日子夜，告訴眾人說：『三界的心念都已斷盡，就是涅槃。』說完，便跏趺坐而終。白光照亮整個房間，竹子和樹木都呈現同樣的顏色。享年八十歲，僧臘六十年。塔建在靈隱山的西塢。天福壬戌年（942年），宣城帥田頵響應杭州將領許思的叛亂，縱容士兵大肆搶掠，打開了禪師的塔，看到肉身沒有腐壞，指甲和頭髮都長長了。武肅錢王（錢鏐）對此感到驚異，派遣裨將邵志重新加以封埋。到了宋寧宗嘉定庚辰年（1220年），將塔遷到凈慈山智覺壽禪師塔的左邊。皇朝世祖順治庚寅年（1650年），又將塔遷到勝果山的右隴。
新羅國五觀山順支了悟禪師
僧人問：『如何是西來意？』禪師豎起拂子。僧人說：『莫非這個便是？』禪師放下拂子。 問：『以字不成，八字不是，是什麼字？』禪師畫了一個圓相來表示。 有僧人在禪師面前，畫了一個五花圓相。禪師畫破它，作成一個圓相。
袁州仰山東塔和尚
僧人問：『如何是君王劍？』禪師說：『砍斷纜繩不辨功勞。』問：『使用者如何？』禪師說：『不落入他人之手。』 問：『法王與君王相見時如何？』禪師說：『兩掌無私。』問：『相見后如何？』禪師說：『中間沒有形象。』
【English Translation】 English version: The old monk felt weary. One day, a strange monk came seeking alms. The old monk reduced his own portion to give to him. Yangshan (name of a temple) knew this beforehand and asked, 'Just now, a person of fruition came, did you give him food?' The old monk said, 'I reduced my own portion and gave it back to him.' Yangshan said, 'You have gained great benefit.' Later, the old monk returned to Zhejiang, and King Qian (King of Wuyue) invited him to preside over Longquan Temple. A monk asked, 'What is the appearance of Nirvana?' The old monk said, 'The place where the incense smoke ends is it.' Asked, 'What is the great meaning of the Buddha-dharma?' The old monk said, 'Call the abbot. This monk is suffering from madness.' Asked, 'What is oneself?' The old monk remained silent. The monk was at a loss and asked again. The old monk said, 'In the dark night of the blue sky, do not fly towards the moon.' In the Gengxu year (890 AD) of the Dashun era of Emperor Xizong of Tang, King Qian memorialized the court and bestowed a purple robe upon the old monk, with the title Zen Master Wuzhuo. On the third day of the tenth month in the Gengshen year (900 AD) of the Guanghua era, the master told the assembly at midnight, 'When the thoughts of the three realms are exhausted, that is Nirvana.' After saying this, he sat in the lotus position and passed away. White light illuminated the entire room, and the bamboo and trees were the same color. He lived to be eighty years old, with sixty years of monastic life. The stupa was built in the western valley of Lingyin Mountain. In the Renxu year (942 AD) of the Tianfu era, the military commissioner of Xuanzhou, Tian Yun, responded to the rebellion of Xu Si, a general of Hangzhou, and allowed soldiers to plunder and loot, opening the master's stupa and seeing that the physical body had not decayed, and the nails and hair had grown long. King Qiansu (Qian Liu) was amazed by this and sent the deputy general Shao Zhi to re-seal and bury it. In the Gengchen year (1220 AD) of the Jiading era of Emperor Ningzong of Song, the stupa was moved to the left of the stupa of Zen Master Zhijue Shou of Jingci Mountain. In the Gengyin year (1650 AD) of the Shunzhi era of Emperor Shizu of the Qing Dynasty, the stupa was moved again to the right ridge of Shengguo Mountain.
Zen Master Shunzhi Liaowu of Ogwan Mountain in Silla
A monk asked, 'What is the meaning of the coming from the West?' The Zen master raised his whisk. The monk said, 'Could this be it?' The Zen master put down his whisk. Asked, 'It is not the character 'yi' (以), nor is it the character 'ba' (八), what character is it?' The Zen master drew a circle to indicate it. A monk drew a five-petaled circle in front of the Zen master. The Zen master broke it and made a single circle.
The Monk of the East Stupa of Yangshan in Yuanzhou
A monk asked, 'What is the king's sword?' The Zen master said, 'Cutting the cable does not distinguish merit.' Asked, 'How is the user?' The Zen master said, 'It does not fall into the hands of others.' Asked, 'How is it when the Dharma King and the King meet?' The Zen master said, 'Both palms are without selfishness.' Asked, 'How is it after the meeting?' The Zen master said, 'There is no image in between.'
香嚴閑禪師法嗣
吉州止觀和尚
僧問。如何是毗盧師。師攔胸與一拓 問如何是頓。師曰。非梁陳。
壽州紹宗禪師
僧問。如何是西來意。師曰。好事不出門。惡事行千里 有官人謂師曰。見說江西不立宗。師曰。遇緣即立。曰遇緣立個甚麼。師曰。江西不立宗。
益州南禪無染禪師
僧問。無句之句。師還答也無。師曰。從來祇明恁么事。曰畢竟如何。師曰。且問看。
益州平長山和尚
僧問。視瞬不及處如何。師曰。我眨眼也沒工夫 問如何是祖師意。師曰。西天來唐土去。
益州崇福演教禪師
僧問。如何是寬廓之言。師曰。無口得道 問如何是西來意。師曰。今日明日。
安州大安山清干禪師
僧問。從上諸聖。從何而證。師乃斫額 問如何是祖師西來意。師曰。羊頭車子推明月。
終南山豐德寺和尚
僧問。如何是和尚家風。師曰。觸事面牆 問如何是本來事。師曰。終不更問人。
均州武當山佛巖暉禪師
僧問。某甲項年有疾。又中毒藥。請師醫。師曰。二宜湯一碗 問如何是佛向上事。曰螺髻子。曰如何是佛向下事。師曰。蓮華座。
江州廬山雙溪田道者
僧問。如何是啐啄
【現代漢語翻譯】 現代漢語譯本 香嚴閑禪師的法嗣
吉州止觀和尚
有僧人問：『什麼是毗盧師（Vairocana，意為光明遍照）？』 止觀和尚攔胸就是一掌。 又問：『什麼是頓悟？』 止觀和尚說：『不是梁朝（502年-557年）和陳朝（557年-589年）。』
壽州紹宗禪師
有僧人問：『什麼是西來意（Bodhidharma brought Zen Buddhism from India to China）？』 紹宗禪師說：『好事不出門，惡事行千里。』 有官員對紹宗禪師說：『聽說江西不立宗。』 紹宗禪師說：『遇緣即立。』 官員問：『遇緣立個什麼？』 紹宗禪師說：『江西不立宗。』
益州南禪無染禪師
有僧人問：『無句之句，禪師還回答嗎？』 無染禪師說：『從來只明白這件事。』 僧人問：『到底如何？』 無染禪師說：『且問看。』
益州平長山和尚
有僧人問：『視瞬不及處如何？』 平長山和尚說：『我眨眼也沒工夫。』 又問：『如何是祖師意（Patriarchal intention）？』 平長山和尚說：『西天來唐土去。』
益州崇福演教禪師
有僧人問：『如何是寬廓之言？』 演教禪師說：『無口得道。』 又問：『如何是西來意（Bodhidharma brought Zen Buddhism from India to China）？』 演教禪師說：『今日明日。』
安州大安山清干禪師
有僧人問：『從上諸聖，從何而證？』 清干禪師就砍自己的額頭。 又問：『如何是祖師西來意（Bodhidharma's intention in coming from the West）？』 清干禪師說：『羊頭車子推明月。』
終南山豐德寺和尚
有僧人問：『如何是和尚家風？』 豐德寺和尚說：『觸事面牆。』 又問：『如何是本來事？』 豐德寺和尚說：『終不更問人。』
均州武當山佛巖暉禪師
有僧人問：『某項年有疾病，又中了毒藥，請禪師醫治。』 佛巖暉禪師說：『二宜湯一碗。』 又問：『如何是佛向上事？』 佛巖暉禪師說：『螺髻子。』 僧人問：『如何是佛向下事？』 佛巖暉禪師說：『蓮華座。』
江州廬山雙溪田道者
有僧人問：『如何是啐啄？』
English version Successors of Zen Master Xiangyan Xian
Zhizhou Zhiguan (止觀) Monk
A monk asked: 'What is Vairocana (毗盧師, meaning 'the one who illuminates everywhere')?' Zhiguan slapped him across the chest. He also asked: 'What is sudden enlightenment?' Zhiguan said: 'Not the Liang (梁, 502-557 AD) or Chen (陳, 557-589 AD) dynasties.'
Shouzhou Shaozong (紹宗) Zen Master
A monk asked: 'What is the meaning of the Westward Journey (西來意, Bodhidharma brought Zen Buddhism from India to China)?' Shaozong said: 'Good deeds don't go out the door, bad deeds travel a thousand miles.' An official said to Shaozong: 'I heard that Jiangxi (江西) does not establish a sect.' Shaozong said: 'It is established when conditions meet.' The official asked: 'What is established when conditions meet?' Shaozong said: 'Jiangxi does not establish a sect.'
Yizhou Nanchuan Wuran (無染) Zen Master
A monk asked: 'The phrase beyond phrases, does the Zen master still answer?' Wuran said: 'I have always only understood this matter.' The monk asked: 'What is it ultimately?' Wuran said: 'Try asking.'
Yizhou Pingzhang Mountain (平長山) Monk
A monk asked: 'What about the place beyond sight and thought?' Pingzhang Mountain Monk said: 'I don't even have time to blink.' He also asked: 'What is the Patriarchal intention (祖師意)?' Pingzhang Mountain Monk said: 'Coming from the West, going to the Tang (唐) Dynasty.'
Yizhou Chongfu Yanjiao (演教) Zen Master
A monk asked: 'What is the word of vastness?' Yanjiao said: 'Attaining the Way without a mouth.' He also asked: 'What is the meaning of the Westward Journey (西來意, Bodhidharma brought Zen Buddhism from India to China)?' Yanjiao said: 'Today, tomorrow.'
Anzhou Daan Mountain Qinggan (清干) Zen Master
A monk asked: 'From what did all the sages of the past attain enlightenment?' Qinggan then chopped his forehead. He also asked: 'What is the Patriarch's intention in coming from the West (祖師西來意, Bodhidharma's intention in coming from the West)?' Qinggan said: 'A ram-headed cart pushes the bright moon.'
Zhongnan Mountain Fengde Temple (豐德寺) Monk
A monk asked: 'What is the family style of the abbot?' Fengde Temple Monk said: 'Facing the wall in everything.' He also asked: 'What is the original matter?' Fengde Temple Monk said: 'Never ask anyone again.'
Junzhou Wudang Mountain Foyan Hui (佛巖暉) Zen Master
A monk asked: 'I have been ill for years and have also been poisoned. Please, Zen Master, heal me.' Foyan Hui Zen Master said: 'A bowl of Two-Benefit Soup.' He also asked: 'What is the Buddha's upward matter?' Foyan Hui said: 'Hair whorl.' The monk asked: 'What is the Buddha's downward matter?' Foyan Hui said: 'Lotus seat.'
Jiangzhou Lushan Shuangxi Tian (雙溪田) Taoist
A monk asked: 'What is 'simultaneous pecking' (啐啄)?'
【English Translation】 English translation line 1 English translation line 2
之機。師以手作啄勢 問如何是西來意。師曰。甚麼處得個問頭來。
徑山諲禪師法嗣
洪州米嶺和尚
常語曰。莫過於此。僧問。未審是甚麼莫過於此。師曰。不出是。僧后問長慶。為甚麼不出是。慶曰。汝擬喚作甚麼。
雙峰和尚法嗣
福州雙峰古禪師
本業講經。因參先雙峰。峰問。大德甚麼處住。曰城裡。峰曰。尋常還思老僧否。曰常思和尚。無由禮覲。峰曰。祇這思底。便是大德。師從此領旨。即罷講席。侍奉數年。後到石霜。但隨眾而已。更不參請。眾謂。古侍者。嘗受雙峰印記。往往聞于石霜。霜欲詰其所悟。而未得其便。因師辭去。霜將拂子送出門首。召曰。古侍者。師回首。霜曰。擬著即差。是者即乖。不擬不是。亦莫作個會。除非知有莫能知之。好去好去。師應喏喏。即前邁 尋屬雙蜂示寂。師乃繼續住持。僧問。和尚當時辭石霜。石霜恁么道。意作么生。師曰。祇教意不著是非(玄覺曰。且道他會石霜意不會)。
南嶽下六世
西塔穆禪師法嗣
吉州資福如寶禪師
僧問。如何是應機之句。師默然。 問如何是元旨。師曰。汝與我掩卻門 問魯祖面壁意作么生。師曰。沒交涉 問如何是從上真正眼。師槌胸曰。蒼天蒼天。曰借
【現代漢語翻譯】 現代漢語譯本： 趁著這個機會。禪師用手做出啄的姿勢，問：『如何是西來意？』（達摩祖師從西天來到東土的真正意圖是什麼？）禪師說：『你從什麼地方找到這個問題來的？』 徑山諲禪師的法嗣 洪州米嶺和尚 常常說：『沒有比這個更重要的了。』有僧人問：『不知道您說的這個『沒有比這個更重要的了』是指什麼？』禪師說：『不出是。』後來這個僧人問長慶禪師：『為什麼說『不出是』？』長慶禪師說：『你打算叫它什麼？』 雙峰和尚的法嗣 福州雙峰古禪師 原本是講經的。因為參拜先前的雙峰禪師。雙峰禪師問：『大德（對僧人的尊稱）住在哪裡？』回答說：『城裡。』雙峰禪師說：『平時還想念老僧嗎？』回答說：『常常想念和尚，沒有機會來拜見。』雙峰禪師說：『就是這想念的，便是大德。』禪師從此領悟旨意，就停止了講經，侍奉數年。後來到了石霜禪師那裡，只是隨眾而已，不再參請。眾人都說：『古侍者，曾經接受雙峰禪師的印可。』這話常常傳到石霜禪師那裡。石霜禪師想考察他所悟的，但沒有找到機會。後來禪師辭別離去，石霜禪師拿著拂子送到門前，叫道：『古侍者。』禪師回頭。石霜禪師說：『想去執著它就錯了，說是它就偏離了，不想也不是，也不要作個會解。除非知道那無法知道的。好走好走。』禪師應聲『喏喏』，就向前走去。不久雙峰禪師圓寂，禪師就繼續住持。有僧人問：『和尚當時辭別石霜禪師，石霜禪師那樣說，意圖是什麼？』禪師說：『只是教人不要執著於是非。』（玄覺禪師說：『且說他會石霜禪師的意圖嗎？』） 南嶽下六世 西塔穆禪師的法嗣 吉州資福如寶禪師 有僧人問：『如何是應機之句？』禪師沉默不語。問：『如何是元旨？』禪師說：『你替我把門關上。』問：『魯祖（達摩祖師）面壁意作么生？』禪師說：『沒交涉。』問：『如何是從上真正眼？』禪師捶胸說：『蒼天蒼天。』問：『借』
【English Translation】 English version: Taking advantage of this opportunity, the master made a pecking gesture with his hand and asked, 'What is the meaning of the coming from the West?' (What is the true intention of Bodhidharma's arrival from the West to the East?) The master said, 'Where did you get this question from?' Successor of Chan Master Yin of Jingshan Monk Miling of Hongzhou He often said, 'Nothing is more important than this.' A monk asked, 'I don't know what you mean by 'Nothing is more important than this'.' The master said, 'Not outside of this.' Later, this monk asked Chan Master Changqing, 'Why do you say 'Not outside of this'?' Changqing said, 'What do you intend to call it?' Successor of Monk Shuangfeng Chan Master Gu of Shuangfeng in Fuzhou Originally lectured on scriptures. Because he visited the former Chan Master Shuangfeng. Shuangfeng asked, 'Where does the Great Virtue (a respectful term for monks) live?' He replied, 'In the city.' Shuangfeng said, 'Do you usually think of this old monk?' He replied, 'I often think of the master, but I have no way to pay my respects.' Shuangfeng said, 'That very thinking is the Great Virtue.' From this, the master understood the meaning, and stopped lecturing on scriptures, serving for several years. Later, he went to Chan Master Shishuang, but only followed the crowd and did not ask for instruction. The crowd said, 'Attendant Gu once received the seal of approval from Shuangfeng.' This was often heard by Chan Master Shishuang. Shishuang wanted to examine his enlightenment, but could not find an opportunity. Later, when the master resigned and left, Shishuang took a whisk and sent him to the door, calling out, 'Attendant Gu.' The master turned his head. Shishuang said, 'To try to grasp it is wrong, to say it is to deviate. Not not, and do not make an interpretation. Unless you know the unknowable. Go well, go well.' The master responded 'Yes, yes,' and went forward. Soon after, Chan Master Shuangfeng passed away, and the master continued to reside there. A monk asked, 'When the master resigned from Chan Master Shishuang, what was Shishuang's intention in saying that?' The master said, 'It just teaches people not to be attached to right and wrong.' (Chan Master Xuanjue said, 'Tell me, does he understand Chan Master Shishuang's intention?') Sixth Generation under Nanyue Successor of Chan Master Mu of Xita Chan Master Rubao of Zifu in Jizhou A monk asked, 'What is a phrase that responds to the occasion?' The master remained silent. Asked, 'What is the original meaning?' The master said, 'You close the door for me.' Asked, 'What is the meaning of the wall-gazing of the ancestor Lu (Bodhidharma)?' The master said, 'No connection.' Asked, 'What is the true eye from above?' The master beat his chest and said, 'Heaven, heaven.' Asked, 'Borrow'
問有何妨。師曰。困 問這個還受學也無。師曰。未曾钁地栽虛空 問如何是衲僧急切處。師曰。不過此問。曰學人未問已前請師道。師曰。噫 問如何是一塵入正受。師作入定勢。曰如何是諸塵三昧起。師曰。汝問阿誰 問如何是一路涅槃門。師彈指一聲。又展開兩手。曰如何領會。師曰。不是秋月明。子自橫行八九 問如何是和尚家風。師曰。飯後三碗茶 師一日拈起蒲團。示眾曰。諸佛菩薩入理聖人。皆從這裡出。便擲下擘開胸曰。作么生。眾無對 問學人自入叢林。一夏將末。未蒙和尚指教。愿垂提拯。師拓開曰。老僧住持已來。未曾瞎卻一人眼 師有時坐良久。周視左右曰。會么。眾曰不會。師曰。不會即謾汝去也 師一日將蒲團于頭上曰。汝諸人。恁么時難共語。眾無對。乃將坐卻曰。猶較些子。
南塔涌禪師法嗣
郢州芭蕉山慧清禪師
新羅國人。上堂。拈拄杖曰。你有拄杖子。我與你拄杖子。你無拄杖子。我奪卻你拄杖子。靠拄杖。下座 僧問。如何是芭蕉水。師曰。冬溫夏涼 問如何是吹毛劍。師曰。進前三步。曰用者如何師曰。退後三步 問如何是和尚為人一句。師曰。祇恐阇黎不問 上堂會么相悉者少。珍重 問不語有問時如何。師曰。未出三門千里程 問如何是自己。師
【現代漢語翻譯】 現代漢語譯本： 問：請問有什麼妨礙？ 師父說：是困境。（困：指被困惑的狀態） 問：請問這個（指剛才的問題）還值得學習嗎？ 師父說：未曾钁地栽虛空。（意思是：不要做不切實際的事情） 問：如何是衲僧（指僧人）最緊要的修行處？ 師父說：不過此問。（意思是：不要執著于提問） 問：學人（指學生）未問之前，請師父開示。 師父說：噫！（表示不屑或驚訝） 問：如何是一塵入正受（指進入正確的禪定狀態）？ 師父做出入定的姿勢。 問：如何是諸塵三昧（指在各種塵世境況中保持禪定）起？ 師父說：汝問阿誰？（你問誰呢？意思是：要自己去體會） 問：如何是一路涅槃門（指通往涅槃的唯一道路）？ 師父彈指一聲，又展開兩手。 問：如何領會？ 師父說：不是秋月明，子自橫行八九。（意思是：不要執著于外在的表象，要自己去領悟） 問：如何是和尚（指住持）的家風？ 師父說：飯後三碗茶。（意思是：平淡自然的生活） 師父一日拿起蒲團（指僧人打坐用的墊子），向大眾展示說：諸佛菩薩（指覺悟者），入理聖人（指證悟真理的聖人），皆從這裡出。 便擲下蒲團，擘開胸（指敞開胸懷）說：作么生？（怎麼樣？） 大眾無言以對。 問：學人自從進入叢林（指寺廟），一夏（指一個夏季）將末，未蒙和尚指教，愿垂提拯（希望得到指點和幫助）。 師父拓開（指張開）說：老僧住持已來，未曾瞎卻一人眼。（意思是：我一直都在教導你們，只是你們自己沒有領悟） 師父有時坐良久，環顧左右說：會么？（明白了嗎？） 眾說：不會。 師父說：不會即謾汝去也。（意思是：你們不明白，就是被自己欺騙了） 師父一日將蒲團于頭上說：汝諸人，恁么時難共語。（意思是：你們這些人，這樣的時候很難和你們交流） 大眾無言以對，乃將蒲團坐卻說：猶較些子。（意思是：這樣稍微好一些）
南塔涌禪師法嗣
郢州芭蕉山慧清禪師
新羅國人（指朝鮮半島的人）。上堂（指講法）時，拿起拄杖（指禪杖）說：你有拄杖子，我與你拄杖子。你無拄杖子，我奪卻你拄杖子。（意思是：根據不同的情況，採取不同的教導方式） 靠拄杖，下座（指結束講法）。 僧問：如何是芭蕉水？ 師父說：冬溫夏涼。（意思是：自然而然，順應時節） 問：如何是吹毛劍（指非常鋒利的劍）？ 師父說：進前三步。 問：用者如何？ 師父說：退後三步。（意思是：要謹慎使用，不可輕舉妄動） 問：如何是和尚為人一句？（請問和尚的為人如何用一句話概括？） 師父說：祇恐阇黎（指弟子）不問。（意思是：我一直都在等待你們提問） 上堂：會么？相悉者少。（明白了嗎？真正瞭解的人很少） 珍重（請珍惜）。 問：不語有問時如何？（如果我不說話，有人提問時該怎麼辦？） 師父說：未出三門千里程。（意思是：還沒出門就已經走了很遠的路，指思考的重要性） 問：如何是自己？
【English Translation】 English version: Question: What hindrance is there? The Master said: It is being trapped. ('困' (kun): refers to the state of being trapped and confused) Question: Is this (referring to the previous question) still worth learning? The Master said: Never dig the ground to plant emptiness. (Meaning: Do not do impractical things) Question: What is the most urgent practice for a monk ('衲僧' (nà sēng): refers to a monk)? The Master said: Nothing more than this question. (Meaning: Do not be attached to asking questions) Question: Before the student asks, please enlighten me, Master. The Master said: Hmph! (Expressing disdain or surprise) Question: What is it like when a single speck of dust enters correct samadhi ('正受' (zhèng shòu): refers to entering the correct state of meditation)? The Master made a gesture of entering samadhi. Question: What is it like when the samadhi of all dusts arises ('三昧' (sānmèi): refers to maintaining samadhi in various worldly situations)? The Master said: Who are you asking? (Meaning: You have to experience it yourself) Question: What is the one path to Nirvana ('涅槃' (niè pán): refers to the only path to Nirvana)? The Master snapped his fingers once and then spread out both hands. Question: How should I understand? The Master said: It is not the bright autumn moon; you walk horizontally eight or nine times yourself. (Meaning: Do not be attached to external appearances; you must understand it yourself) Question: What is the style of the Abbot ('和尚' (héshàng): refers to the abbot)? The Master said: Three bowls of tea after the meal. (Meaning: A plain and natural life) One day, the Master picked up a蒲團 (pútuán) (meditation cushion) and showed it to the assembly, saying: All Buddhas and Bodhisattvas ('諸佛菩薩' (zhūfó púsà): refers to the enlightened ones), sages who have entered the truth ('入理聖人' (rù lǐ shèngrén): refers to the sages who have attained the truth), all come from here. Then he threw down the cushion, opened his chest, and said: What about it? (怎麼樣？) The assembly was speechless. Question: Since entering the monastery ('叢林' (cónglín): refers to the temple), the student has not received instruction from the Abbot at the end of the summer ('一夏' (yí xià): refers to one summer). I hope you will offer guidance and help ('提拯' (tí zhěng): refers to hoping to get guidance and help). The Master opened up and said: Since I have been the abbot, I have never blinded anyone's eyes. (Meaning: I have always been teaching you, but you have not realized it yourselves) Sometimes the Master sat for a long time, looked around, and said: Do you understand? (會么？) The assembly said: No. The Master said: If you don't understand, you are deceiving yourselves. (Meaning: If you don't understand, you are deceiving yourselves) One day, the Master put the meditation cushion on his head and said: You people, it is difficult to talk to you at such times. (Meaning: You people, it is difficult to communicate with you at such times) The assembly was speechless, so he sat down on the cushion and said: It's a little better. (Meaning: It's a little better this way)
Successor of Zen Master Yong of Nantuo
Zen Master Huaiqing of Mount Baziao in Yingzhou
A person from Silla ('新羅國人' (xīnluó guórén): refers to a person from the Korean Peninsula). When ascending the hall (referring to giving a lecture), he picked up a staff ('拄杖' (zhǔzhàng): refers to a Zen staff) and said: If you have a staff, I will give you a staff. If you don't have a staff, I will take away your staff. (Meaning: Adopt different teaching methods according to different situations) Rested on the staff and descended from the seat (referring to the end of the lecture). A monk asked: What is Baziao water? The Master said: Warm in winter and cool in summer. (Meaning: Natural and in accordance with the seasons) Question: What is a hair-splitting sword ('吹毛劍' (chuī máo jiàn): refers to a very sharp sword)? The Master said: Take three steps forward. Question: What about the user? The Master said: Take three steps back. (Meaning: Be careful when using it, and don't act rashly) Question: How can the Abbot's character be summarized in one sentence? (如何是和尚為人一句？) The Master said: I am only afraid that the disciple ('阇黎' (dū lí): refers to the disciple) will not ask. (Meaning: I have been waiting for you to ask) Ascending the hall: Do you understand? Few know each other. (會么？相悉者少。) Treasure it (請珍惜). Question: What if I don't speak, what should I do when someone asks? The Master said: A thousand miles before leaving the three gates. (Meaning: A thousand miles before leaving the three gates, referring to the importance of thinking) Question: What is oneself?
曰。望南看北斗 問光境俱亡。復是何物。師曰。知曰。知個甚麼。師曰。建州九郎 上堂。如人行次。忽遇前面萬丈深坑。背後野火來逼。兩岸是荊棘叢林。若也向前。則墮在坑塹。若也退後。則野火燒身。若也轉側。則被荊棘林礙。當與么時。作么生免得。若也免得。合有出身之路。若免不得。墮身死漢 問如何是提婆宗。師曰。赤幡在左 問僧。近離甚處。僧曰。請師試道看。師曰。將謂是舶上商人。元來是當州小客 問不問二頭三首。請師直指本來面目。師默然正坐 問賊來須打。客來須看。忽遇客賊俱來時如何。師曰。屋裡有一緉破草鞋。曰祇如破草鞋。還堪受用也無。師曰。汝若將去。前兇后不吉 問北斗藏身意旨如何。師曰。九九八十一。乃曰。會么曰不。會師曰。一二三四五 師謂眾曰。我年二十八。到仰山參見南塔。見上堂曰。汝等諸人。若是個漢。從娘肚裡出來。便作師子吼好么。我于言下。歇得身心。便住五載 問古佛未出興時如何。師曰。千年茄子根。曰出興后如何。師曰。金剛努出眼 上堂良久曰。也大相辱。珍重 問如何是祖師意。師曰。汝問那個祖師意。曰達磨西來意。師曰。獨自棲棲暗渡江 問牛頭未見四祖時如何。師曰。知曰。見后如何。師曰。知 問甚麼物無兩頭。甚麼物無背
【現代漢語翻譯】 問：『向南看北斗星，光明與境界都消失了，那又是什麼？』 師父說：『知道。』 問：『知道什麼？』 師父說：『建州九郎。』 上堂開示：『譬如有人行走時，忽然遇到前面是萬丈深坑，背後有野火逼近，兩岸是荊棘叢林。如果向前走，就會掉入坑裡；如果向後退，就會被野火燒身；如果向左右轉動，就會被荊棘叢林阻礙。當這種時候，該如何避免呢？如果能避免，就應該有脫身之路；如果不能避免，就會成為一個死人。』 問：『如何是提婆（Deva，天神）宗？』 師父說：『赤幡在左。』 問僧人：『你最近從哪裡來？』 僧人說：『請師父試著說看。』 師父說：『我以為是海外來的商人，原來是本地的小客人。』 問：『我不問二頭三首（指怪異之相），請師父直接指出本來面目。』 師父默然端坐。 問：『賊來了應該打，客人來了應該招待。如果遇到客人和賊同時來，該怎麼辦？』 師父說：『屋裡有一雙破草鞋。』 問：『就像這雙破草鞋，還能用嗎？』 師父說：『你如果拿去用，往前走兇險，往後走也不吉利。』 問：『北斗藏身（指隱藏真我）的意旨是什麼？』 師父說：『九九八十一。』 問：『明白了嗎？』 答：『不明白。』 師父說：『一二三四五。』 師父對眾人說：『我二十八歲時，到仰山（Yangshan）參見南塔（Nanta），見到他上堂開示說：『你們這些人，如果是大丈夫，從孃胎里出來，就應該作獅子吼，好嗎？』 我在聽到這句話時，身心都放下了，便在那裡住了五年。』 問：『古佛（指本性）未出現時如何？』 師父說：『千年茄子根。』 問：『出現后如何？』 師父說：『金剛（Vajra，金剛）怒目圓睜。』 師父上堂良久，說：『實在是很對不起大家，珍重。』 問：『如何是祖師（Patriarch，祖師）意？』 師父說：『你問的是哪個祖師的意？』 問：『達磨（Bodhidharma，菩提達摩）西來意。』 師父說：『獨自棲棲暗渡江。』 問：『牛頭（Niutou）未見四祖（Fourth Patriarch）時如何？』 師父說：『知道。』 問：『見后如何？』 師父說：『知道。』 問：『什麼東西沒有兩頭？什麼東西沒有背？』
【English Translation】 Asked: 'Looking south at the Big Dipper, both light and realm disappear, what is it then?' The Master said: 'Knowing.' Asked: 'Knowing what?' The Master said: 'Jianzhou Jiulang.' Ascending the hall and instructing: 'For example, if a person is walking and suddenly encounters a bottomless pit in front, with wild fire pressing from behind, and thorny jungles on both sides. If you go forward, you will fall into the pit; if you retreat, you will be burned by the wild fire; if you turn to the left or right, you will be obstructed by the thorny jungle. At such a time, how can you avoid it? If you can avoid it, there should be a way out; if you cannot avoid it, you will become a dead person.' Asked: 'What is the Deva (Deva, god) sect?' The Master said: 'The red flag is on the left.' Asked a monk: 'Where have you come from recently?' The monk said: 'Please, Master, try to say.' The Master said: 'I thought you were a merchant from overseas, but you are just a local small guest.' Asked: 'I do not ask about two heads and three faces (referring to strange appearances), please directly point out the original face.' The Master sat silently in meditation. Asked: 'Thieves should be beaten, and guests should be entertained. If guests and thieves come at the same time, what should be done?' The Master said: 'There is a pair of broken straw sandals in the house.' Asked: 'Like these broken straw sandals, are they still useful?' The Master said: 'If you take them, it will be ominous to go forward and inauspicious to go backward.' Asked: 'What is the meaning of the Big Dipper hiding its body (referring to hiding the true self)?' The Master said: 'Nine nine eighty-one.' Asked: 'Do you understand?' Answered: 'I do not understand.' The Master said: 'One two three four five.' The Master said to the assembly: 'When I was twenty-eight years old, I went to Yangshan (Yangshan) to see Nanta (Nanta), and I saw him ascending the hall and instructing: 'If you people are great men, you should roar like a lion as soon as you come out of your mother's womb, okay?' When I heard these words, my body and mind were put down, and I stayed there for five years.' Asked: 'How is it when the ancient Buddha (referring to the original nature) has not yet appeared?' The Master said: 'A thousand-year-old eggplant root.' Asked: 'How is it after it appears?' The Master said: 'Vajra (Vajra, diamond) glares with wide eyes.' The Master ascended the hall for a long time and said: 'I am really sorry to everyone, take care.' Asked: 'What is the Patriarch's (Patriarch, founder) intention?' The Master said: 'Which Patriarch's intention are you asking about?' Asked: 'Bodhidharma's (Bodhidharma, Bodhidharma) intention in coming from the West.' The Master said: 'Alone and quietly crossing the river.' Asked: 'How is it when Niutou (Niutou) had not yet seen the Fourth Patriarch (Fourth Patriarch)?' The Master said: 'Knowing.' Asked: 'How is it after seeing him?' The Master said: 'Knowing.' Asked: 'What thing has no two ends? What thing has no back?'
面。師曰。我身無兩頭。我語無背面 問如何是透法身句。師曰。一不得問。二不得休。曰學人不會。師曰。第三度來。與汝相見。
越州清化全怤禪師
吳郡崑山人也。初參南塔。塔問。從何而來。師曰。鄂州塔曰。鄂州使君名甚麼。師曰。化下不敢相觸忤。曰此地道不畏。師曰。大丈夫何必相試。塔囅然而笑。遂乃印可。時廬陵安福縣宰。建應國禪苑。迎師聚徒。本道上聞。賜名清化 僧問。如何是和尚急切為人處。師曰。朝看東南。暮看西北。曰不會。師曰。徒訪東陽客。不識西陽珍 問如何是正法眼。師曰。我卻不知。曰和尚為甚麼不知。師曰。不可青天白日尿床也 師后還故國。錢氏文穆王。特加禮重。晉天福丁酉歲。錢氏戍將。辟云峰山建院。亦以清化為名。延師開堂。僧問。如何是佛法大意。師曰。華表柱頭木鶴飛 問路逢達道人。不將語默對。未審。將甚麼對。師曰。眼裡瞳人吹叫子 問和尚年多少。師曰。始見去年九月九。如今又見秋葉黃。曰恁么則無數也。師曰。問取黃葉。曰畢竟事如何。師曰。六隻骰子滿盆紅 問亡僧遷化。向甚麼處去。師曰。長江無間斷。聚沫任風飄。曰還受祭祀也無。師曰。祭祀即不無。曰如何祭祀。師曰。漁歌舉桌。谷里聞聲 忠獻王賜紫方袍。師不受。
【現代漢語翻譯】 現代漢語譯本： 僧人問：『什麼是面？』 禪師說：『我身沒有兩頭，我說的話沒有背面。』 問：『如何是透法身句？』（透法身句：徹悟法身的關鍵語句） 禪師說：『一不得問，二不得休。』 僧人說：『學人不會。』 禪師說：『第三度來，與汝相見。』
越州清化全怤禪師
是吳郡崑山人。最初參訪南塔禪師。南塔禪師問：『從哪裡來？』 全怤禪師說：『鄂州。』 南塔禪師問：『鄂州使君叫什麼名字？』 全怤禪師說：『化下不敢相觸忤。』 南塔禪師說：『此地道不畏。』 全怤禪師說：『大丈夫何必相試？』 南塔禪師粲然一笑，於是印可了他的見解。當時廬陵安福縣宰，建造應國禪苑，迎接全怤禪師聚徒說法。本道上報朝廷，賜名清化。 僧人問：『如何是和尚急切為人處？』 禪師說：『朝看東南，暮看西北。』 僧人說：『不會。』 禪師說：『徒訪東陽客，不識西陽珍。』 問：『如何是正法眼？』（正法眼：正確認識佛法的眼力） 禪師說：『我卻不知。』 僧人說：『和尚為什麼不知？』 禪師說：『不可****尿床也。』 禪師後來回到故鄉。錢氏文穆王（註：應為吳越國，具體時間待考），對他特別禮遇尊重。晉天福丁酉歲（937年），錢氏戍將，在辟云峰山建造寺院，也以清化為名，邀請禪師開堂說法。 僧人問：『如何是佛法大意？』 禪師說：『華表柱頭木鶴飛。』 問：『路逢達道人，不將語默對，未審，將甚麼對？』 禪師說：『眼裡瞳人吹叫子。』 問：『和尚年多少？』 禪師說：『始見去年九月九，如今又見秋葉黃。』 僧人說：『恁么則無數也。』 禪師說：『問取黃葉。』 僧人說：『畢竟事如何？』 禪師說：『六隻骰子滿盆紅。』 問：『亡僧遷化，向甚麼處去？』 禪師說：『長江無間斷，聚沫任風飄。』 僧人說：『還受祭祀也無？』 禪師說：『祭祀即不無。』 僧人說：『如何祭祀？』 禪師說：『漁歌舉桌，谷里聞聲。』 忠獻王賜紫方袍，禪師不受。
【English Translation】 English version: A monk asked: 'What is the face?' The Master said: 'My body has no two heads, and my words have no back.' Asked: 'What is the phrase that penetrates the Dharmakaya?' (透法身句: The key phrase to thoroughly understand the Dharmakaya) The Master said: 'One must not ask, and two must not rest.' The monk said: 'This student does not understand.' The Master said: 'Come a third time, and you will meet me.'
Zen Master Quan Fu of Qinghua in Yuezhou
He was a native of Kunshan in Wujun. He initially visited Nanta. Nanta asked: 'Where do you come from?' The Master said: 'Ezhou.' Nanta said: 'What is the name of the governor of Ezhou?' The Master said: 'Those under my teaching dare not offend.' Nanta said: 'The Way here is not afraid.' The Master said: 'Why must a great man test me?' Nanta smiled and then approved of his understanding. At that time, the magistrate of Anfu County in Luling built the Yingguo Zen Monastery and welcomed the Master to gather disciples and preach. The local government reported this to the court, and he was given the name Qinghua. A monk asked: 'What is the Master's urgent way of helping people?' The Master said: 'Look southeast in the morning and northwest in the evening.' The monk said: 'I don't understand.' The Master said: 'You only visit the guest from Dongyang, but you don't recognize the treasure of Xiyang.' Asked: 'What is the Eye of the True Dharma?' (正法眼: The ability to correctly recognize the Buddha-dharma) The Master said: 'I don't know.' The monk said: 'Why doesn't the Master know?' The Master said: 'One cannot **** wet the bed.' Later, the Master returned to his hometown. King Wenmu of the Qian family (Note: Should be the Wuyue Kingdom, specific time to be determined) treated him with special courtesy and respect. In the year Dingyou of Tianfu in the Jin Dynasty (937 AD), the Qian family's garrison general built a monastery on Biyun Peak and also named it Qinghua, inviting the Master to open the Dharma hall and preach. A monk asked: 'What is the great meaning of the Buddha-dharma?' The Master said: 'A wooden crane flies on top of a Huabiao pillar.' Asked: 'If you meet a person who has attained the Way on the road, and you don't respond with words or silence, what do you respond with?' The Master said: 'The pupils in the eyes blow a whistle.' Asked: 'How old is the Master?' The Master said: 'I first saw the ninth day of the ninth month last year, and now I see the autumn leaves turning yellow again.' The monk said: 'Then it is countless.' The Master said: 'Ask the yellow leaves.' The monk said: 'What is the ultimate matter?' The Master said: 'Six dice, the whole bowl is red.' Asked: 'Where does a deceased monk go after passing away?' The Master said: 'The Yangtze River flows without interruption, and the foam floats with the wind.' The monk said: 'Will he receive offerings?' The Master said: 'Offerings are not absent.' The monk said: 'How are offerings made?' The Master said: 'Fishermen sing and raise the table, and sounds are heard in the valley.' King Zhongxian bestowed a purple robe, but the Master did not accept it.
王改以衲衣。仍號純一禪師。師曰。吾非飾讓也。慮後人仿吾而逞欲耳 師於後晉開運丁未秋。示寂。時大風摧震竹木。壽六十六。臘四十五。
韶州黃連山義初明微禪師
僧問。三乘十二分教即不問。請師開口不答話。師曰。寶華臺上定古今。曰如何是寶華臺上定古今。師曰。一點墨子。輪流不移。曰學人全體不會。請師指示。師曰。靈覺雖轉。空華不墜。 問古路無蹤。如何進步。師曰。金烏繞須彌。元與劫同時。曰恁么則得達于彼岸也。師曰。黃河三千年一度清 廣主劉氏。向師道化。請入府內說法。僧問。人王與法王。相見時如何。師曰。兩鏡相照。萬象歷然。曰法王心要。達磨西來。五祖付與曹溪。自此不傳衣缽。未審。碧玉階前將何付囑。師曰。石羊水上行。木馬夜翻駒。曰恁。么則我王有感。萬國歸朝。師曰。時人盡唱太平歌 問如何是佛。師曰。胸題卍字。揹負圓光。曰如何是道。師展兩手示之。僧曰。佛之與道。相去幾何。師曰。如水如波。
韶州慧林鴻究妙濟禪師
僧問。千聖常行此路。如何是此路。師曰。果然不見 問魯祖面壁意旨如何。師曰有甚。么雪處 問如何是急切事。師曰。鈍漢 問如何是和尚家風。師曰。諸方大例 問定慧等學。明見佛性。此理如何。師
【現代漢語翻譯】 現代漢語譯本 王改穿僧人的衲衣，仍然號稱純一禪師。禪師說：『我不是假裝謙讓，而是擔心後人效仿我而放縱慾望。』純一禪師在後晉開運丁未年（947年）秋天圓寂，當時大風摧毀震動竹木。享年六十六歲，僧臘四十五年。
韶州黃連山義初明微禪師
僧人問：『三乘十二分教（佛教的各種教義分類）暫且不問，請禪師開口不說教義。』禪師說：『寶華臺上定古今。』僧人說：『如何是寶華臺上定古今？』禪師說：『一點墨子，輪流不移。』僧人說：『學人完全不明白，請禪師指示。』禪師說：『靈覺雖轉，空華不墜。』僧人問：『古路無蹤，如何進步？』禪師說：『金烏繞須彌（佛教中的須彌山），元與劫同時。』僧人說：『這樣就能到達彼岸了？』禪師說：『黃河三千年一度清。』 廣主劉氏仰慕禪師的道化，請禪師入府內說法。僧人問：『人王（世俗的君王）與法王（佛）相見時如何？』禪師說：『兩鏡相照，萬象歷然。』僧人說：『法王心要，達磨（菩提達摩）西來，五祖（弘忍）付與曹溪（慧能），從此不傳衣缽。請問，碧玉階前將要付囑什麼？』禪師說：『石羊水上行，木馬夜翻駒。』僧人說：『這樣，我王有感，萬國歸朝。』禪師說：『時人盡唱太平歌。』僧人問：『如何是佛？』禪師說：『胸題卍字，揹負圓光。』僧人說：『如何是道？』禪師展開雙手示意。僧人說：『佛之與道，相去幾何？』禪師說：『如水如波。』
韶州慧林鴻究妙濟禪師
僧人問：『千聖常行此路，如何是此路？』禪師說：『果然不見。』僧人問：『魯祖（達摩）面壁意旨如何？』禪師說：『有什麼雪處？』僧人問：『如何是急切事？』禪師說：『鈍漢。』僧人問：『如何是和尚家風？』禪師說：『諸方大例。』僧人問：『定慧等學，明見佛性，此理如何？』
【English Translation】 English version Wang changed into a monk's patched robe and continued to be called Chan Master Chunyi. The master said, 'I am not pretending to be modest, but I am worried that later generations will imitate me and indulge their desires.' Chan Master Chunyi passed away in the autumn of the Dingwei year (947 AD) of the Kaiyun era of the Later Jin Dynasty, at which time a strong wind destroyed and shook the bamboo and trees. He lived to be sixty-six years old, with forty-five years of monastic life.
Chan Master Yichu Mingwei of Huanglian Mountain in Shaozhou
A monk asked, 'The Three Vehicles and Twelve Divisions of Teachings (various classifications of Buddhist teachings) are not asked for now, please Master speak without teaching.' The master said, 'On the Treasure Flower Platform, the past and present are determined.' The monk said, 'What is determining the past and present on the Treasure Flower Platform?' The master said, 'A single ink dot, rotating without moving.' The monk said, 'This student does not understand at all, please Master instruct.' The master said, 'Although spiritual awareness turns, empty flowers do not fall.' The monk asked, 'The ancient road has no trace, how to progress?' The master said, 'The golden crow circles Mount Sumeru (Mount Sumeru in Buddhism), the origin is simultaneous with the kalpa.' The monk said, 'Then one can reach the other shore?' The master said, 'The Yellow River clears once every three thousand years.' Lord Liu of Guang admired the master's Daoist transformation and invited the master to preach in the mansion. A monk asked, 'When the human king (secular king) and the Dharma king (Buddha) meet, what is it like?' The master said, 'Two mirrors reflect each other, and all phenomena are clearly visible.' The monk said, 'The essence of the Dharma king, Bodhidharma (達磨) came from the west, the Fifth Patriarch (弘忍) passed it on to Caoxi (慧能), and since then the robe and bowl have not been passed on. May I ask, what will be entrusted before the jade steps?' The master said, 'A stone sheep walks on water, a wooden horse overturns a colt at night.' The monk said, 'In that case, my king is moved, and all nations return to court.' The master said, 'People today all sing songs of peace.' The monk asked, 'What is Buddha?' The master said, 'A swastika is inscribed on the chest, and a halo is carried on the back.' The monk said, 'What is the Dao?' The master spread out his hands to indicate. The monk said, 'How far apart are Buddha and Dao?' The master said, 'Like water and waves.'
Chan Master Hongji Miaoji of Huilin Temple in Shaozhou
A monk asked, 'The thousand sages always walk this road, what is this road?' The master said, 'Indeed, it is not seen.' The monk asked, 'What is the meaning of the Patriarch Lu (Bodhidharma) facing the wall?' The master said, 'What is the snowy place?' The monk asked, 'What is the urgent matter?' The master said, 'Dullard.' The monk asked, 'What is the family style of the abbot?' The master said, 'The general rules of all places.' The monk asked, 'How is the principle of Samadhi, Prajna and other studies, clearly seeing the Buddha-nature?'
曰。新修梵宇。
南嶽下七世
資福寶禪師法嗣
吉州資福貞邃禪師
僧問。和尚見古人得何意旨便歇去。師作此[○@魚]相示之 問如何是古人歌。師作此○相示之 問如何是最初一句。師曰。未具世界時。阇黎亦在此 問百丈卷席意旨如何。師良久。問古人道前三三后三三意旨如何。師曰。汝名甚麼。曰某甲。師曰。喫茶去 上堂隔江見資福剎竿。便回去腳跟下。好與三十棒。況過江來時。有僧才出。師曰。不堪共語 問如何是古佛心。師曰。山河大地。
吉州福壽和尚
僧問。祖意教意是同是別。師展手 問文殊騎師子。普賢騎象王。未審釋迦騎甚麼。師舉手曰。㖿㖿。
潭州鹿苑和尚
僧問。余國作佛。還有異名也。無師作此○相示之 問如何是鹿苑一路。師曰。吉獠舌頭問將來 問如何是閉門造車。師曰。南嶽石橋。曰如何是出門合轍。師曰。拄杖頭鞋 上堂展兩手曰。天下老和尚諸上座命根總在這裡。有僧出曰。還收得也無。師曰。天臺石橋側。曰某甲不恁么。師曰。伏惟尚饗 問如何是世尊不說說。師曰。須彌山倒。曰如何是迦葉不聞聞。師曰。大海枯竭。
芭蕉清禪師法嗣
郢州芭蕉山繼徹禪師
初參風穴。穴問。如何是正
【現代漢語翻譯】 曰：新修梵宇。
南嶽下七世
資福寶禪師法嗣
吉州資福貞邃禪師
僧問：『和尚見古人得何意旨便歇去？』師作此[○@魚]相示之。問：『如何是古人歌？』師作此○相示之。問：『如何是最初一句？』師曰：『未具世界時，阇黎（梵語，意為弟子）亦在此。』問：『百丈卷席意旨如何？』師良久。問：『古人道前三三后三三意旨如何？』師曰：『汝名甚麼？』曰：『某甲。』師曰：『喫茶去。』上堂隔江見資福剎竿，便回去腳跟下，好與三十棒。況過江來時。』有僧才出，師曰：『不堪共語。』問：『如何是古佛心？』師曰：『山河大地。』
吉州福壽和尚
僧問：『祖意教意是同是別？』師展手。問：『文殊（菩薩名）騎師子，普賢（菩薩名）騎象王，未審釋迦（佛名）騎甚麼？』師舉手曰：『㖿㖿。』
潭州鹿苑和尚
僧問：『余國作佛，還有異名也無？』師作此○相示之。問：『如何是鹿苑一路？』師曰：『吉獠舌頭問將來。』問：『如何是閉門造車？』師曰：『南嶽石橋。』曰：『如何是出門合轍？』師曰：『拄杖頭鞋。』上堂展兩手曰：『天下老和尚諸上座命根總在這裡。』有僧出曰：『還收得也無？』師曰：『天臺石橋側。』曰：『某甲不恁么。』師曰：『伏惟尚饗。』問：『如何是世尊不說說？』師曰：『須彌山倒。』曰：『如何是迦葉（佛陀十大弟子之一）不聞聞？』師曰：『大海枯竭。』
芭蕉清禪師法嗣
郢州芭蕉山繼徹禪師
初參風穴，穴問：『如何是正？』
【English Translation】 Said: Newly built Buddhist temple.
Seventh generation descendant of Nanyue
Dharma successor of Zen Master Zifu Bao
Zen Master Zhenshui of Zifu Temple in Jizhou
A monk asked: 'What intention did the Master see in the ancients that made them stop?' The Master showed this [○@魚] symbol. Asked: 'What is the song of the ancients?' The Master showed this ○ symbol. Asked: 'What is the very first sentence?' The Master said: 'Before the world was formed, Shali (Sanskrit, meaning disciple) was also here.' Asked: 'What is the meaning of Baizhang rolling up the mat?' The Master was silent for a long time. Asked: 'What is the meaning of the ancients' saying 'three three before, three three after'?' The Master said: 'What is your name?' Replied: 'So-and-so.' The Master said: 'Go have some tea.' Ascending the hall, seeing the flagpole of Zifu Temple across the river, he immediately turned back and said, 'It would be good to give thirty blows under your feet. Moreover, when crossing the river.' A monk just came out, and the Master said: 'Unfit to talk with.' Asked: 'What is the mind of the ancient Buddha?' The Master said: 'Mountains, rivers, and the great earth.'
Monk Fushou of Jizhou
A monk asked: 'Are the ancestral intention and the teaching intention the same or different?' The Master stretched out his hand. Asked: 'Manjusri (Bodhisattva name) rides a lion, Samantabhadra (Bodhisattva name) rides an elephant king, what does Sakyamuni (Buddha's name) ride?' The Master raised his hand and said: 'Eee Eee.'
Monk Luyuan of Tanzhou
A monk asked: 'If a Buddha is made in another country, will there be a different name?' The Master showed this ○ symbol. Asked: 'What is the road to Luyuan?' The Master said: 'A good barbarian tongue asks about it.' Asked: 'What is building a cart behind closed doors?' The Master said: 'Nanyue Stone Bridge.' Said: 'What is matching the ruts when going out?' The Master said: 'The head of the staff and shoes.' Ascending the hall, he spread out both hands and said: 'The life roots of all the old monks and high seats in the world are all here.' A monk came out and said: 'Can they still be collected?' The Master said: 'Beside the Stone Bridge of Tiantai.' Said: 'I am not like that.' The Master said: 'I respectfully offer this.' Asked: 'What is the World Honored One not speaking about?' The Master said: 'Mount Sumeru falls.' Said: 'What is Kasyapa (one of the Buddha's ten great disciples) not hearing?' The Master said: 'The great sea dries up.'
Dharma successor of Zen Master Qing of Bajiao
Zen Master Jiche of Bajiao Mountain in Yingzhou
Initially visiting Fengxue, Xue asked: 'What is right?'
法眼。師曰泥彈子。穴異之。次謁先芭蕉。值上堂舉仰山道兩口一無舌。此是吾宗旨。師豁然有省。住后。僧問。如何是林溪境。師曰。有山有水。曰如何是境中人。師曰。三門前。佛殿後 問如何是深深處。師曰。石人開石戶。石鎖兩頭搖 上堂。昔日如來於波羅奈國。梵王請轉法輪。如來不已而已。有屈宗風隨機逗教。遂有三乘名字。流傳於天上人間。至今光揚不墜。若據祖宗門下。天地懸殊。上上根機。頓超不異。作么生是混融一句。還有人道得么。若道得。有參學眼。若道不得。天寬地窄。便下座 上堂眼中無翳。空里無花。水長船高。泥多佛大。莫將問來。我也無答。會么。問在答處。答在問處。便下座 問三乘十二分教即不問。如何是宗門一句。師曰。七縱八橫。曰如何領會。師曰。泥里倒。泥里起 問如何是祖師西來意。師曰。著體汗衫 問有一人。不捨生死。不證涅槃。師還提𢹂也無。師曰。不提𢹂。曰為甚麼不提𢹂。師曰。林溪粗識好惡 問如何是吹毛劍。師曰。透曰。用者如何。師曰。鈍 問寂寂無依時如何。師曰。未是衲僧分上事。曰如何是衲僧分上事。師曰。要行即行。要坐即坐 師有偈曰。芭蕉的旨。不掛唇齒。木童唱和。石人側耳。
郢州興陽山清讓禪師
僧問。大通智勝
佛。十劫坐道場。佛法不現前。不得成佛道時如何。師曰。其問甚諦當。曰既是坐道場。為甚麼不得成佛道。師曰。為伊不成佛。
洪州幽谷山法滿禪師
僧問。如何是道。師良久曰。會么。曰學人不會。師曰。聽取一偈。話道語下無聲。舉揚奧旨丁寧。禪要如今會取。不須退後消停。
郢州芭蕉山遇禪師
僧問。如何是祖師西來意。師曰。是星皆拱北。無水不朝東。曰爭奈學人未會何。師曰。逢人但恁么舉。
郢州芭蕉山圓禪師
僧問。如何是和尚接人一句。師曰。要頭擷取去。曰豈無方便。師曰。心不負人。面無慚色 上堂三千大千世界。夜來被老僧都合成一塊。輥向須彌項上。帝釋大怒。拈得撲成粉碎。諸上座。還覺頭痛也無。良久曰。莫不識痛癢好。珍重。
彭州承天院辭確禪師
僧問。學人有一隻箭。射即是不射即是。師曰。作么生是。阇黎箭。僧便喝。師曰。這個是草箭子。曰如何是和尚箭。師曰。禁忌須屈指禱祈便扣牙 問心隨萬境轉。阿那個是轉萬境底心。師曰。嘉州大像古人鐫 問眾罪如霜露。慧日能消除。時如何。師曰亭臺深夜雨。樓閣靜時鐘。曰為甚麼因緣會遇時。果報還自受。師曰。管筆能書。片舌解語。 開法上堂。正令提綱。猶是捏
【現代漢語翻譯】 佛：（釋迦牟尼佛）十劫坐道場，佛法不現前，不得成佛道時如何？ 師（禪師）曰：其問甚諦當。 曰：既是坐道場，為甚麼不得成佛道？ 師曰：為伊不成佛。
洪州幽谷山法滿禪師
僧問：如何是道？ 師良久曰：會么？ 曰：學人不會。 師曰：聽取一偈。話道語下無聲，舉揚奧旨丁寧，禪要如今會取，不須退後消停。
郢州芭蕉山遇禪師
僧問：如何是祖師西來意？ 師曰：是星皆拱北，無水不朝東。 曰：爭奈學人未會何？ 師曰：逢人但恁么舉。
郢州芭蕉山圓禪師
僧問：如何是和尚接人一句？ 師曰：要頭擷取去。 曰：豈無方便？ 師曰：心不負人，面無慚色。 上堂：三千大千世界，夜來被老僧都合成一塊，輥向須彌（山名）項上，帝釋（佛教護法神）大怒，拈得撲成粉碎。諸上座，還覺頭痛也無？良久曰：莫不識痛癢好。珍重。
彭州承天院辭確禪師
僧問：學人有一隻箭，射即是不射即是？ 師曰：作么生是阇黎（梵語，意為老師）箭？ 僧便喝。 師曰：這個是草箭子。 曰：如何是和尚箭？ 師曰：禁忌須屈指禱祈便扣牙。 問：心隨萬境轉，阿那個是轉萬境底心？ 師曰：嘉州大像古人鐫。 問：眾罪如霜露，慧日能消除，時如何？ 師曰：亭臺深夜雨，樓閣靜時鐘。 曰：為甚麼因緣會遇時，果報還自受？ 師曰：管筆能書，片舌解語。 開法上堂：正令提綱，猶是捏（方言，意為虛構）。
【English Translation】 Buddha: (Shakyamuni Buddha) After sitting in the Bodhimanda (place of enlightenment) for ten kalpas (eons), if the Buddha-dharma (Buddha's teachings) does not manifest and one cannot attain Buddhahood, what then? Master (Zen Master) said: That is a very pertinent question. Said: Since one is sitting in the Bodhimanda, why can't one attain Buddhahood? Master said: Because 'he' does not become a Buddha.
Zen Master Faman of Yougu Mountain, Hongzhou
A monk asked: What is the Dao (the Way)? The Master paused for a long time and said: Do you understand? Said: This student does not understand. The Master said: Listen to this verse. Speaking of the Dao, there is no sound under the words; proclaiming the profound meaning with earnestness. The essence of Zen must be understood now; there is no need to retreat and delay.
Zen Master Yu of Mount Bajiao, Yingzhou
A monk asked: What is the meaning of the Patriarch's (Bodhidharma) coming from the West? The Master said: All stars bow to the North Star; no water does not flow towards the East. Said: What if this student still doesn't understand? The Master said: Just raise it like this to everyone you meet.
Zen Master Yuan of Mount Bajiao, Yingzhou
A monk asked: What is the Master's (Abbot's) one sentence to receive people? The Master said: Take the head and cut it off. Said: Is there no expedient means? The Master said: The heart does not betray people; the face has no shame. Ascending the Dharma Hall: The three thousand great thousand worlds were all combined into one piece by this old monk last night, and rolled onto the top of Mount Sumeru (mythical mountain). Indra (Buddhist protector deity) was furious, picked it up and smashed it to pieces. Venerable assembly, do you feel a headache or not? After a long pause, he said: Don't you know pain? Take care.
Zen Master Cique of Chengtian Monastery, Pengzhou
A monk asked: This student has an arrow; is it shooting or is it not shooting? The Master said: What kind of arrow is the Acarya's (teacher's) arrow? The monk then shouted. The Master said: This is a grass arrow. Said: What is the Master's arrow? The Master said: Taboos require counting fingers, praying, and then knocking on teeth. Asked: The mind follows the myriad realms and turns; which is the mind that turns the myriad realms? The Master said: The great statue of Jia Zhou was carved by ancient people. Asked: All sins are like frost and dew; the sun of wisdom can eliminate them. What about this? The Master said: Pavilions and terraces in the deep night rain; the quiet bell in the tower. Said: Why is it that when causes and conditions meet, one still receives the karmic retribution oneself? The Master said: The writing brush can write; the small tongue can speak. Opening the Dharma Hall and ascending the seat: The main point of the correct decree is still fabricated.
窠造偽佛法。祇對特地謾昧上流。問著即參差。答著即互動。大德。擬向甚麼處下口。然則如是事。無一向權柄在手。縱奪臨機。有疑請問。僧問。如何是第一義。師曰。群峰穿海去。滴水下巖來。問師唱誰家曲。宗風嗣阿誰。師曰。道頭會尾舉。意知心。
興元府牛頭山精禪師
僧問。如何是古佛心。師曰。東海浮漚。曰如何領會。師曰。秤錘落井 問不居凡聖。是甚麼人。師曰。梁朝傅大士。曰此理如何。師曰。齊國孟嘗君。
益州覺城院信禪師
僧問。如何是出身一路。師曰。三門前。曰如何領會。師曰。緊峭草鞋。
郢州芭蕉山間禪師
僧問。十語九不中時如何。師曰。閉門屋裡坐。抱首哭蒼天。
郢州芭蕉山令遵禪師
僧問。直得無下口處時如何。師曰。便須進一步。曰向甚麼處下腳。師曰。東山西嶺上。
慧林究禪師法嗣
韶州靈瑞和尚
俗士問。如何是佛。師喝曰。汝是村裡人 問如何是西來意。師曰。十萬八千里 問如何是本來心。師曰。坐卻毗盧頂。出沒太虛中 問如何是教外別傳底事。師曰。兩個靈龜泥里鬥。直至如今困未休。曰不會。師曰木雞銜卵走。燕雀乘虎飛。潭中魚不現。石女卻生兒。
南嶽下八世
【現代漢語翻譯】 現代漢語譯本： 窠造偽佛法。只是專門欺騙矇蔽上層人士。問到就含糊其辭，回答就互相矛盾。大德（指有德行的人），打算從哪裡入手瞭解佛法呢？既然如此，這件事沒有絕對的權威可以掌握，隨機應變，該奪則奪，該予則予。有疑問請提問。 僧人問：『什麼是第一義？』 禪師說：『群峰穿海而去，滴水從巖石落下。』 問：『禪師您唱的是誰家的曲調？宗風傳承自哪位祖師？』 禪師說：『從頭到尾一起說，用意去體會，用心去領會。』
興元府牛頭山精禪師
僧人問：『什麼是古佛心？』 禪師說：『東海的浮漚（水泡）。』 問：『如何領會？』 禪師說：『秤錘落入井中。』 問：『不居於凡聖，是什麼人？』 禪師說：『梁朝（502年-557年）的傅大士（指傅翕，南北朝時期居士）。』 問：『這個道理如何？』 禪師說：『齊國（公元前1046年-公元前221年）的孟嘗君（指田文，戰國時期齊國貴族）。』
益州覺城院信禪師
僧人問：『什麼是出身之路？』 禪師說：『三門前。』 問：『如何領會？』 禪師說：『緊繃的草鞋。』
郢州芭蕉山間禪師
僧人問：『十句話有九句不中的，這時如何是好？』 禪師說：『關起門在屋裡坐著，抱著頭哭喊蒼天。』
郢州芭蕉山令遵禪師
僧人問：『直接到了無從下手的時候，該怎麼辦？』 禪師說：『那就必須進一步。』 問：『向什麼地方落腳？』 禪師說：『東山和西嶺上。』
慧林究禪師法嗣
韶州靈瑞和尚
俗人問：『什麼是佛？』 禪師呵斥道：『你是村裡人嗎？』 問：『什麼是西來意（指達摩祖師西來傳法的真意）？』 禪師說：『十萬八千里。』 問：『什麼是本來心？』 禪師說：『安坐在毗盧（指毗盧遮那佛，意為光明遍照）的頂上，出沒于太虛之中。』 問：『什麼是教外別傳的事情？』 禪師說：『兩隻靈龜在泥里爭鬥，直到如今困頓還未停止。』 問：『不明白。』 禪師說：『木頭雞銜著蛋走，燕子麻雀乘著老虎飛。潭中的魚不出現，石女卻生了孩子。』
南嶽下八世
【English Translation】 English version: Creating false Buddhist teachings. They only deceive and obscure those in the upper classes. When questioned, they equivocate. When answering, they contradict each other. O virtuous one, where do you intend to begin to understand the Dharma? Since this is the case, there is no absolute authority to grasp; adapt to the situation, seize when necessary, and grant when appropriate. If you have doubts, please ask. A monk asked: 'What is the First Principle?' The Zen master said: 'The peaks pierce the sea and go, drops of water fall from the rocks.' Asked: 'Whose tune are you singing, Master? Whose lineage do you inherit?' The Zen master said: 'Speak from beginning to end, understand with intention, and comprehend with the heart.'
Zen Master Jing of Niutou Mountain, Xingyuan Prefecture
A monk asked: 'What is the mind of the ancient Buddha?' The Zen master said: 'Floating foam (foam on the water) on the Eastern Sea.' Asked: 'How to understand?' The Zen master said: 'A weight drops into the well.' Asked: 'Not dwelling in the mundane or the sacred, who is that person?' The Zen master said: 'Fu Dashi (Fu Xi, a lay Buddhist during the Southern and Northern Dynasties) of the Liang Dynasty (502-557 CE).' Asked: 'How is this principle?' The Zen master said: 'Lord Mengchang (Tian Wen, a nobleman of the Qi state during the Warring States period) of the Qi state (1046-221 BCE).'
Zen Master Xin of Juecheng Temple, Yizhou
A monk asked: 'What is the path of emergence?' The Zen master said: 'Before the three gates.' Asked: 'How to understand?' The Zen master said: 'Tightly laced straw sandals.'
Zen Master Jian of Mount Bajiao, Yingzhou
A monk asked: 'What if nine out of ten words are wrong?' The Zen master said: 'Sit in the house with the door closed, hold your head and cry to the heavens.'
Zen Master Lingzun of Mount Bajiao, Yingzhou
A monk asked: 'What if there is absolutely no way to begin?' The Zen master said: 'Then you must take a step further.' Asked: 'Where to set foot?' The Zen master said: 'On the eastern mountain and western ridge.'
Successor of Zen Master Jiu of Huilin
Reverend Lingrui of Shaozhou
A layman asked: 'What is Buddha?' The Zen master scolded: 'Are you a villager?' Asked: 'What is the meaning of the Westward Journey (referring to Bodhidharma's transmission of Dharma from the West)?' The Zen master said: 'One hundred and eight thousand miles.' Asked: 'What is the original mind?' The Zen master said: 'Sitting atop the head of Vairocana (meaning 'shining everywhere'), appearing and disappearing in the great void.' Asked: 'What is the matter transmitted separately outside the teachings?' The Zen master said: 'Two spiritual turtles fighting in the mud, still tired and not stopping until now.' Asked: 'I don't understand.' The Zen master said: 'A wooden chicken walks carrying an egg, swallows and sparrows fly riding tigers. Fish do not appear in the pond, but a stone woman gives birth to a child.'
Eighth Generation Below Nanyue
報慈韶禪師法嗣
蘄州三角山志謙禪師
僧問。如何是佛。師曰。速禮三拜。僧禮拜。師曰。一撥便轉。
郢州興陽詞鐸禪師
僧問。佛界與眾生界。相去多少。師曰。道不得。真個那。師曰。有些子。
五燈全書卷第十七 卍新續藏第 81 冊 No. 1571 五燈全書(第1卷-第33卷)
五燈全書卷第十八
京都聖感禪寺住持(臣)僧 (超永) 編輯
京都古華嚴寺住持(臣)僧 (超揆) 較閱 進呈
法眼宗
南嶽下八世
羅漢琛禪師法嗣
金陵清涼院文益禪師
餘杭魯氏子。七歲依新定智通偉落髮。弱齡稟具於越州開元。屬律匠希覺。盛化于明州鄮山育王。師往。預聽習究其微旨。復傍探儒典。為文雅之場。覺目為我門之遊夏也。師以元機一發。雜務俱捐。振錫南邁。抵福州。參長慶。不大發明。后同紹修法進三人。欲出嶺。過地藏院。阻雪少憩。附爐次。藏問。此行何之。師曰。行腳去。藏曰。作么生是行腳事。師曰。不知。藏曰。不知最親切。又同三人舉肇論。至天地與我同根處。藏曰。山河大地。與上座自己。是同是別。師曰。別藏豎起兩指。師曰。同藏又豎起兩指。便起去。雪霽辭去。藏門送
【現代漢語翻譯】 現代漢語譯本 報慈韶禪師的法嗣
蘄州三角山志謙禪師
有僧人問：『什麼是佛？』 志謙禪師說：『趕快禮拜三次。』 僧人禮拜。志謙禪師說：『一撥就轉。』
郢州興陽詞鐸禪師
有僧人問：『佛界與眾生界，相差多少？』 詞鐸禪師說：『說不得。』 僧人問：『真的嗎？』 詞鐸禪師說：『有些子。』
《五燈全書》卷第十七 卍新續藏第 81 冊 No. 1571 《五燈全書》(第1卷-第33卷)
《五燈全書》卷第十八
京都聖感禪寺住持(臣)僧 (超永) 編輯
京都古華嚴寺住持(臣)僧 (超揆) 較閱 進呈
法眼宗
南嶽下八世
羅漢琛禪師的法嗣
金陵清涼院文益禪師
文益禪師是餘杭魯氏之子。七歲時依新定智通偉出家。年輕時在越州開元寺受具足戒。當時律宗的希覺律師，在明州鄮山育王寺弘揚佛法，文益禪師前去，參與聽講學習，深入研究其精微要旨。又廣泛涉獵儒家典籍，擅長寫作。希覺律師稱他為我門中的子夏（孔子的學生，以擅長文學著稱）。文益禪師一旦領悟玄機，便拋棄一切雜務，拄著錫杖向南行走。到達福州，參訪長慶禪師，沒有得到大的啓發。後來與紹修、法進三人，想要出嶺，路過地藏院，因為下雪稍作休息，坐在火爐旁邊。地藏禪師問：『你們此行要去哪裡？』 文益禪師說：『行腳去。』 地藏禪師問：『什麼是行腳事？』 文益禪師說：『不知道。』 地藏禪師說：『不知道最親切。』 又與三人談論《肇論》，說到『天地與我同根』之處。地藏禪師問：『山河大地，與上座你自己，是同還是別？』 文益禪師說：『別。』 地藏禪師豎起兩指。文益禪師說：『同。』 地藏禪師又豎起兩指，便起身離開了。雪停后，文益禪師等人告辭離去，地藏禪師送他們出門。
【English Translation】 English version Successor of Chan Master Bao Ci Shao
Chan Master Zhiqian of Triangular Mountain in Qizhou
A monk asked: 'What is Buddha?' The Master said: 'Quickly prostrate three times.' The monk prostrated. The Master said: 'Turned with a single flick.'
Chan Master Ciduo of Xingyang in Yingzhou
A monk asked: 'How far apart are the Buddha realm and the sentient being realm?' The Master said: 'Cannot be spoken of.' The monk asked: 'Really?' The Master said: 'Somewhat.'
Complete Book of the Five Lamps, Volume 17 卍 New Supplement to the Buddhist Canon, Volume 81, No. 1571, Complete Book of the Five Lamps (Volumes 1-33)
Complete Book of the Five Lamps, Volume 18
Edited by (Minister) Monk (Chao Yong), Abbot of the Sacred 感 Temple in the Capital
Reviewed and Presented by (Minister) Monk (Chao Kui), Abbot of the Ancient 華嚴 Temple in the Capital
Fayan School
Eighth Generation Below Nanyue
Successor of Chan Master Luohan Chen
Chan Master Wenyì of Qingliang Monastery in Jinling (present-day Nanjing)
Chan Master Wenyì was a son of the Lu family of Yuhang. At the age of seven, he left home under the tutelage of Zhitong Wei of Xinding. In his youth, he received the full precepts at Kaiyuan Monastery in Yuezhou. At that time, the Vinaya Master Xijue was greatly propagating the Dharma at Yuwang Monastery on Mount Mao in Mingzhou. The Master went there, participated in listening and studying, and deeply researched its subtle and essential points. He also extensively studied Confucian classics and was skilled in writing. Vinaya Master Xijue called him 'my school's Zixia (a disciple of Confucius known for his literary talent).' Once Chan Master Wenyì grasped the profound principle, he abandoned all miscellaneous affairs and traveled south with his staff. Arriving in Fuzhou, he visited Chan Master Changqing but did not receive great enlightenment. Later, together with Shaoxiu and Fajin, the three wanted to leave the mountain range. Passing by Dizang Monastery, they rested briefly due to the snow, sitting by the stove. Chan Master Dizang asked: 'Where are you going on this journey?' Chan Master Wenyì said: 'Going on pilgrimage.' Chan Master Dizang asked: 'What is the matter of pilgrimage?' Chan Master Wenyì said: 'I don't know.' Chan Master Dizang said: 'Not knowing is the most intimate.' Later, the three discussed the Treatise of Zhao (Zhaolun), reaching the point of 'Heaven and earth and I share the same root.' Chan Master Dizang asked: 'Are the mountains, rivers, and the great earth the same or different from you, Venerable?' Chan Master Wenyì said: 'Different.' Chan Master Dizang raised two fingers. Chan Master Wenyì said: 'The same.' Chan Master Dizang raised two fingers again and then got up and left. After the snow cleared, Chan Master Wenyì and the others bid farewell and left. Chan Master Dizang saw them off at the gate.
之。問曰。上座。尋常說三界唯心。萬法唯識。乃指庭下片石曰。且道。此石在心內。在心外。師曰。在心內藏曰。行腳人著甚麼來。由安片石在心頭。師窘無以對。即放包依席下求抉擇。近一月餘日。呈見解說道理。藏曰。佛法不恁么。師曰。某甲。詞窮理絕也。藏曰。若論佛法。一切見成。師于言下大悟。因議留止。修進二人。以江表叢林。欲期歷覽。拉師同往。至臨川。州牧請住崇壽院。開堂。日中坐茶。未起時。僧正白師曰。四眾已圍繞。和尚法座了也。師曰。眾人卻參真善知識。少頃。升座。僧問。大眾雲集。請師舉唱。師曰。大眾久立。乃曰。眾人既盡在此。山僧不可無言。與大眾舉一古人方便。珍重下座 子方上座。自長慶來。師舉長慶偈問曰。作么生。是萬象之中獨露身。子萬舉拂子。師曰。恁么會。又爭得。曰和尚尊意如何。師曰。喚甚麼作萬象。曰古人不撥萬象。師曰。萬象之中獨露身。說甚麼撥不撥。子方豁然悟解。述偈投誠。自是諸方會下。有存知解者。翕然而至。始則行行如也。師微以激發。皆漸而服膺。海蔘之眾。常不減千計。 上堂大眾立久。乃謂之曰。祇恁么便散去。還有佛法道理也無。試說看。若無。又來這裡作么。若有。大市裡人叢處。亦有何須到這裡。諸人各曾看還源。觀百
【現代漢語翻譯】 現代漢語譯本： 之。有人問道：『上座（對資深僧侶的尊稱），您平時說三界唯心，萬法唯識，』於是指著庭院下的一塊石頭說：『請問，這塊石頭是在心內，還是在心外？』 趙州禪師說：『在心內。』 那人說：『修行的人帶著什麼而來，為什麼要安放一塊石頭在心頭？』趙州禪師一時語塞，無言以對，隨即放下行囊，依傍蓆子，請求決斷抉擇。近一個月的時間裡，那人呈述見解，說道理。趙州禪師說：『佛法不是這樣的。』 那人說：『我詞窮理盡了。』 趙州禪師說：『如果談論佛法，一切都是現成的。』趙州禪師在言下大悟。因此商議留下來。修進二人因為想遊歷江表的叢林，邀請趙州禪師一同前往。到達臨川，州牧請趙州禪師住在崇壽院，開堂說法。中午坐著喝茶，還沒起身的時候，僧正稟告趙州禪師說：『四眾弟子已經圍繞在和尚的法座周圍了。』 趙州禪師說：『眾人卻來參拜真正的善知識。』 過了一會兒，趙州禪師升座。僧人問道：『大眾雲集，請禪師開示。』 趙州禪師說：『大眾久立。』於是說：『眾人既然都已在此，山僧不可無言，與大眾舉一個古人的方便法門，珍重。』說完下座。 子方上座從長慶來。趙州禪師舉長慶的偈語問道：『怎麼是萬象之中獨露身？』 子方舉起拂塵。 趙州禪師說：『這樣理解，又怎麼行得通呢？』 子方說：『和尚您的意思如何？』 趙州禪師說：『叫什麼作萬象？』 子方說：『古人不撥弄萬象。』 趙州禪師說：『萬象之中獨露身，說什麼撥不撥？』子方豁然開悟，寫了偈語表示誠服。從此，各方禪林的學人，凡是存有知解的人，都紛紛前來。開始的時候，他們的行為還很傲慢，趙州禪師稍微加以啓發，他們都漸漸地心悅誠服。前來參學的人眾，常常不少於千人。 趙州禪師上堂，對站立很久的大眾說：『就這樣散去，還有佛法道理嗎？試著說說看。如果沒有，又來這裡做什麼？如果有，大市場里人多的地方，也有，何必到這裡來？諸位各自曾經看過《還源觀》，百……』
【English Translation】 English version: He asked, 'Venerable Sir (a respectful term for senior monks), you often say that the Three Realms are only mind, and all dharmas are only consciousness.' Then, pointing to a stone under the courtyard, he said, 'May I ask, is this stone inside the mind or outside the mind?' Master Zhao Zhou said, 'Inside the mind.' The man said, 'What do practitioners bring with them, and why put a stone in their minds?' Master Zhao Zhou was momentarily speechless and had nothing to say. He then put down his baggage, leaned against the seat, and asked for a decisive resolution. For nearly a month, the man presented his views and explained the principles. Master Zhao Zhou said, 'The Dharma is not like that.' The man said, 'I am at the end of my words and reason.' Master Zhao Zhou said, 'If we talk about the Dharma, everything is readily available.' Master Zhao Zhou had a great enlightenment upon hearing these words. Therefore, he discussed staying. Xiu and Jin wanted to visit the forests of Jiangbiao, and invited Master Zhao Zhou to go with them. When they arrived at Linchuan, the governor invited Master Zhao Zhou to stay at Chongshou Temple and open a Dharma hall. At noon, while sitting and drinking tea, before he got up, the Sangha administrator reported to Master Zhao Zhou, 'The fourfold assembly has already gathered around the abbot's Dharma seat.' Master Zhao Zhou said, 'The people have come to visit a true good knowing advisor.' After a while, Master Zhao Zhou ascended the seat. A monk asked, 'The assembly has gathered, please Master give a teaching.' Master Zhao Zhou said, 'The assembly has been standing for a long time.' Then he said, 'Since everyone is here, this mountain monk cannot be silent. I will share an expedient method of an ancient person with everyone, take care.' After speaking, he descended from the seat. Venerable Zifang came from Changqing. Master Zhao Zhou raised Changqing's verse and asked, 'What is the unique exposure of the body amidst the myriad phenomena?' Zifang raised his whisk. Master Zhao Zhou said, 'How can it work if you understand it like that?' Zifang said, 'What is your intention, Master?' Master Zhao Zhou said, 'What do you call the myriad phenomena?' Zifang said, 'The ancients did not stir the myriad phenomena.' Master Zhao Zhou said, 'The unique exposure of the body amidst the myriad phenomena, what is there to say about stirring or not stirring?' Zifang suddenly became enlightened and wrote a verse to express his sincerity. From then on, scholars from various Chan forests, all those who had knowledge and understanding, flocked to him. At first, their behavior was arrogant, but Master Zhao Zhou slightly inspired them, and they gradually became convinced. The number of people who came to study often did not decrease from a thousand. Master Zhao Zhou ascended the hall and said to the assembly that had been standing for a long time, 'If you just disperse like this, is there any Dharma principle? Try to say it. If not, what are you doing here? If there is, there is also in the crowded places in the big market, why come here? You have all seen the Huanyuan Guan (Treatise on Returning to the Source), a hundred...'
門義海。華嚴論。涅槃經。諸多䇿子。阿那個教中。有這個時節。若有試舉看。莫是恁么經里。有恁么語。是此時節么。有甚麼交涉。所以道。微言滯於心首。嘗為緣慮之場。實際居於目前。翻為名相之。境又作么生得翻去。若也翻去。又作么生得正去。還會么。莫祇恁么念。䇿子有甚麼用處。僧問。如何披露即得與道相應。師曰。汝幾時披露。即與道不相應。問六處不知音時如何。師曰。汝家眷屬一群子。師又曰。作么生會。莫道恁么來問。便是不得。汝道六處不知音。眼處不知音。耳處不知音。若也根本是有。爭解無得。古人道。離聲色著聲色。離名字著名字。所以無想天修得。經八萬大劫。一朝退墮。諸事儼然。蓋為不知根本真實。次地修行。三生六十劫。四生一百劫。如是直到三祇。果滿。他古人猶道。不如一念緣起無生。超彼三乘權學等見。又道。彈指圓成八萬門。剎那滅卻三祇劫也。須體究。若如此用多少氣力。僧問。指即不問。如何是月。師曰。阿那個是汝不問底指。又僧問。月即不問。如何是指。師曰。月曰學人問指。和尚為甚麼對月。師曰。為汝問指 江南國主。重師之道。迎住報恩禪院。署凈慧禪師。僧問。洪鐘才擊。大眾云臻。請師如是。師曰。大眾會。何似汝會 問如何是古佛家風。師曰。
【現代漢語翻譯】 現代漢語譯本 門義海（人名）。《華嚴論》（佛教論書名）。《涅槃經》（佛教經典名）。許多策子（佛教典籍）。阿那個教中（不知所指）。有這個時節。若有試舉看。莫是恁么經里。有恁么語。是此時節么。有甚麼交涉。所以道：『微言滯於心首，嘗為緣慮之場。實際居於目前，翻為名相之境。』又作么生得翻去？若也翻去，又作么生得正去？還會么？莫祇恁么念，策子有甚麼用處？ 僧問：『如何披露即得與道相應？』師曰：『汝幾時披露，即與道不相應？』問：『六處不知音時如何？』師曰：『汝家眷屬一群子。』師又曰：『作么生會？莫道恁么來問，便是不得。汝道六處不知音，眼處不知音，耳處不知音。若也根本是有，爭解無得？』 古人道：『離聲色著聲色，離名字著名字。』所以無想天修得，經八萬大劫，一朝退墮，諸事儼然。蓋為不知根本真實，次地修行，三生六十劫，四生一百劫，如是直到三祇（佛教時間單位）。果滿。他古人猶道：『不如一念緣起無生，超彼三乘權學等見。』又道：『彈指圓成八萬門，剎那滅卻三祇劫也。』須體究。若如此用多少氣力？ 僧問：『指即不問，如何是月？』師曰：『阿那個是汝不問底指？』又僧問：『月即不問，如何是指？』師曰：『月曰學人問指，和尚為甚麼對月？』師曰：『為汝問指。』 江南國主，重師之道，迎住報恩禪院，署凈慧禪師。僧問：『洪鐘才擊，大眾云臻，請師如是。』師曰：『大眾會，何似汝會？』問：『如何是古佛家風？』師曰：
【English Translation】 English version Men Yihai (person's name). Huayan Lun (Avatamsaka Sutra Commentary, Buddhist text). Nirvana Sutra (Buddhist text). Many texts (Buddhist scriptures). In that teaching (unspecified). There is this time. If someone tries to bring it up, is it like this scripture, with such words? Is this the time? What is the connection? Therefore, it is said: 'Subtle words linger in the mind, often becoming a field of deliberation. Reality is right before our eyes, yet it turns into a realm of names and forms.' How can it be turned back? If it is turned back, how can it be made right? Do you understand? Don't just recite like that; what is the use of texts? A monk asked: 'How can one reveal oneself to be in accordance with the Dao?' The master said: 'When do you reveal yourself that is not in accordance with the Dao?' Asked: 'What if the six senses do not recognize sound?' The master said: 'Your family is a group of people.' The master also said: 'How do you understand? Don't say that asking like this is not allowed. You say the six senses do not recognize sound, the eye does not recognize sound, the ear does not recognize sound. If the root is there, how can it be absent?' The ancients said: 'Leaving sound and form, clinging to sound and form; leaving names, clinging to names.' Therefore, one cultivates in the Realm of Non-Perception, spending eighty thousand great kalpas (aeons, Buddhist time unit), only to fall back in a single day, everything remaining as it was. This is because one does not know the fundamental truth, cultivating step by step, sixty kalpas in three lives, one hundred kalpas in four lives, and so on until three asamkhya kalpas (innumerable kalpas, Buddhist time unit) are completed. Those ancients still said: 'It is better to have one thought of dependent origination without arising, surpassing the provisional teachings and views of the Three Vehicles.' It is also said: 'Snapping the fingers completes eighty thousand gates, an instant extinguishes three asamkhya kalpas.' One must investigate thoroughly. How much effort does it take to use it like this? A monk asked: 'I won't ask about the finger; what is the moon?' The master said: 'Which is the finger you are not asking about?' Another monk asked: 'I won't ask about the moon; what is the finger?' The master said: 'The moon says the student is asking about the finger; why does the master answer with the moon?' The master said: 'Because you are asking about the finger.' The ruler of the Jiangnan Kingdom, valuing the master's Dao, welcomed him to reside at Bao'en Monastery, bestowing the title of Chan Master Jinghui. A monk asked: 'As soon as the great bell is struck, the masses gather. Please, master, be like this.' The master said: 'What is the use of the masses understanding, compared to your understanding?' Asked: 'What is the family style of the ancient Buddhas?' The master said:
甚麼處看不足 問十二時中。如何行履。即得與道相應。師曰取捨之心成巧偽 問古人傳衣。當記何人。師曰。汝甚麼處見古人傳衣 問十方賢。聖皆入此宗。如何是此宗。師曰。十方賢聖皆入 問如何是佛向上人師曰。方便呼為佛 問如何是學人一卷經。師曰。題目甚分明 問聲色兩字。甚麼人透得。師召眾曰。諸上座。且道這個僧。還透得也未。若會。此僧問處。透聲色也不難 問求佛知見。何路最徑。師曰。無過此 問瑞草不凋時如何。師曰。謾語 問大眾雲集。請師頓決疑網。師曰。寮舍內商量。茶堂內商量 問雲開見日時如何。師曰。謾語真個 問如何是沙門所重處師曰。若有纖毫所重。即不名沙門 問千百億化身。于中如何是清凈法身。師曰。總是 問簇簇上來師意如何。師曰。是眼不是眼 問全身是義。請師一決。師曰。汝義自破 問如何是古佛心。師曰。流出慈悲喜捨 問百年暗室。一燈能破。如何是一燈。師曰。論甚麼百年 問如何是正真之道。師曰。一愿也教汝行。二愿也教汝行 問如何是一真之地。師曰。地則無一真。曰如何卓立。師曰。轉無交涉 問如何是古佛。師曰。即今也無嫌疑 問十二時中。如何行履。師曰。步步蹋著 問古鏡未開。如何顯照。師曰。何必再三 問如何是諸佛元旨。
師曰。是汝也有 問承教有言。從無住本立一切法。如何是無住本。師曰。形興未質。名起未名 問亡僧衣眾人唱。祖師衣甚麼人唱。師曰。汝唱得亡僧甚麼衣 問蕩子還鄉時如何。師曰。將甚麼奉獻。曰無有一物。師曰。日給作么生。 師后住清涼。上堂。出家人。但隨時及節。便得寒即寒。熱即熱。欲知佛性義。當觀時節因緣古今方便不少。不見石頭和尚。因看肇論云。會萬物為己者。其唯聖人乎。他家便道。聖人無己。靡所不己。有一片言語。喚作參同契。末上云。竺土大仙心無過。此語也。中間也祇隨時說話。上座今欲會萬物為自己去。蓋為大地無一法可見。他又囑云。光陰莫虛度。適來向上座。道。但隨時及節。便得。若也移時失候。便是虛度光陰。于非色中作色解。上座于非色中作色解。即是移時失候。且道。色作非色解。還當不當。上座若恁么會。便是沒交涉。正是癡狂兩頭走。有甚麼用處。上座但守分隨時過好。珍重 問如何是清涼家風。師曰。汝到別處。但道到清涼來 問如何得諸法無當去。師曰。甚麼法。當著上產。曰爭奈日夕何。師曰。閑言語 問觀身如幻化。觀內亦復然。時如何。師曰。還得恁么也無 問要急相應。唯言不二。如何是不二之言。師曰。更添些子得么 問如何是法身。師曰。
【現代漢語翻譯】 現代漢語譯本： 師父說：『這也在於你。』有人問：『承教有言，從無住的根本建立一切法，什麼是無住的根本？』師父說：『形體興起但還沒有實質，名稱產生但還沒有被命名。』有人問：『亡僧的衣服眾人唱唸，祖師的衣服什麼人唱唸？』師父說：『你唱唸亡僧的什麼衣服？』有人問：『浪子還鄉時如何？』師父說：『拿什麼來奉獻？』回答說：『沒有一樣東西。』師父說：『那每天的供給怎麼辦？』 師父後來住在清涼寺。上堂說法時說：『出家人，只要順應時節，就可以了。冷就冷，熱就熱。想要知道佛性的意義，應當觀察時節因緣。古今的方便法門不少。』沒見到石頭和尚，因為看《肇論》說：『能將萬物會歸於自己的，大概只有聖人吧！』他便說：『聖人沒有自己，沒有什麼不是自己。』有一段言語，叫做《參同契》。最後說：『震旦（zhèndàn，中國的古稱）大仙的心沒有超過這個。』就是這句話啊。中間也只是隨時說話。各位現在想要將萬物會歸於自己嗎？因為大地沒有一法可以見到。他又囑咐說：『光陰不要虛度。』剛才對各位說，只要順應時節，就可以了。如果錯過時機，就是虛度光陰。在非色的事物中作出色的理解。各位在非色的事物中作出色的理解，就是錯過時機。那麼，將色理解為非色，可以嗎？各位如果這樣理解，就是沒關係。正是癡狂兩頭跑，有什麼用處？各位只要安分守時就好。珍重！』 有人問：『什麼是清涼寺的家風？』師父說：『你到別處，只要說從清涼寺來就行了。』有人問：『如何才能使諸法沒有阻礙？』師父說：『什麼法，阻礙著你了？』回答說：『爭奈（zhēngnài，方言，怎麼辦）日日夜夜呢？』師父說：『閑言語。』有人問：『觀身如幻化，觀內心也是這樣，這時如何？』師父說：『還能像那樣嗎？』有人問：『要快速相應，只有不二之說，什麼是不二之言？』師父說：『還能再加些什麼嗎？』有人問：『什麼是法身？』師父說：'
【English Translation】 English version: The Master said, 'It is also up to you.' Someone asked, 'There is a saying in Chengjiao (承教, Receiving Teachings), 'From the root of non-abiding, establish all dharmas.' What is the root of non-abiding?' The Master said, 'Form arises but has no substance, name arises but has not been named.' Someone asked, 'The deceased monk's robe is chanted by the crowd, whose robe does the Patriarch chant?' The Master said, 'What robe of the deceased monk do you chant?' Someone asked, 'What about when the prodigal son returns home?' The Master said, 'What will you offer?' He replied, 'I have nothing.' The Master said, 'Then what about the daily provisions?' The Master later resided at Qingliang Temple (清涼寺, Pure Cool Temple). During the Dharma talk, he said, 'Monks, just go along with the seasons, and that's it. If it's cold, then it's cold; if it's hot, then it's hot. If you want to know the meaning of Buddha-nature, you should observe the conditions of the times. There are many expedient methods from ancient times to the present.' Didn't you see that the Venerable Stone (石頭和尚, Shitou Xiqian) said, because he read the Zhao Lun (肇論, The Treatises of Zhao): 'He who can unite all things as himself is probably only a sage!' He then said, 'The sage has no self, and there is nothing that is not himself.' There is a passage called the Cantong Qi (參同契, Kinship of the Three). At the end, it says, 'The heart of the great immortal of Zhendan (震旦, ancient name for China) does not exceed this.' That's the sentence. In the middle, it's just talking according to the times. Do you all want to unite all things as yourselves now? Because there is not a single dharma that can be seen on the earth. He also instructed, 'Do not waste time.' I just said to you all, just go along with the seasons, and that's it. If you miss the opportunity, you will waste time. Make a colorful interpretation of non-color. If you make a colorful interpretation of non-color, you will miss the opportunity. So, is it okay to interpret color as non-color? If you understand it that way, it doesn't matter. It's just running around like crazy, what's the use? You should just be safe and live a good life. Take care!' Someone asked, 'What is the family style of Qingliang Temple (清涼寺, Pure Cool Temple)?' The Master said, 'When you go elsewhere, just say that you came from Qingliang Temple.' Someone asked, 'How can all dharmas be unobstructed?' The Master said, 'What dharma is obstructing you?' He replied, 'What about day and night?' The Master said, 'Idle talk.' Someone asked, 'Observing the body as illusory, observing the mind is also the same, what about this time?' The Master said, 'Can it still be like that?' Someone asked, 'To respond quickly, there is only the non-dual saying, what is the non-dual saying?' The Master said, 'Can you add anything more?' Someone asked, 'What is the Dharmakaya (法身, Dharma Body)?' The Master said:
這個是應身。 問如何是第一義。師曰。我向你道。是第二義 師問修山主。毫𨤲有差。天地懸隔。山主作么生會。修曰。毫𨤲有差。天地懸隔。師曰。恁么會又爭得。修曰。和尚如何。師曰。毫𨤲有差。天地懸隔。修便禮拜。(東禪齊曰。山主恁么祇對。為甚麼不肯及乎再請。益法眼亦祇恁么道便得去。且道疑訛在甚麼處。若看得透道。上座有由來) 師與悟空向火。拈起香匙問曰。不得喚作香匙。你喚作甚麼。空曰。香匙。師不肯。空后二十餘日。方明此語 僧參次。師指簾。時有二僧同去卷。師曰。一得一失(東禪齊曰。上座作么生會。有云。為伊不明旨。便去捲簾。亦有道。指者即會。不指而去者即失。恁么會。還可不可。既不許恁么會。且問。上座阿那個得。阿那個失) 雲門問僧。甚處來。曰江西來。門曰。江西一隊老宿。寱語住也未。僧無對。后僧問師。不知雲門意作么生。師曰。大小云門。被這僧勘破 問僧甚處來。曰道場來。師曰。明合暗合。僧無語 師令僧取土添蓮盆。僧取土到。師曰。橋東取。橋西取。曰橋東取。師曰。是真實。是虛妄 問僧甚處來。曰泗州禮拜大聖來。師曰。今年大聖出塔否。曰出。師卻問傍僧曰。汝道伊到泗州不到 師問實資長老。古人道。山河無隔礙。光明處處透。且
【現代漢語翻譯】 現代漢語譯本：這是應化之身（佛為度化眾生而顯現的化身）。有人問：『什麼是第一義諦（佛教最高的真理）？』 法眼禪師說：『我如果告訴你，那就是第二義了。』 法眼禪師問修山主：『毫釐之差，天地懸隔，山主你如何理解？』 修山主回答：『毫釐之差，天地懸隔。』 法眼禪師說：『這樣理解又有什麼用呢？』 修山主問：『和尚您怎麼理解？』 法眼禪師說：『毫釐之差，天地懸隔。』 修山主便禮拜。（東禪齊評：山主這樣回答，為什麼法眼禪師不認可呢？即使法眼禪師也這樣說，就能通過嗎？ 那麼，疑問和錯誤在哪裡？ 如果你看得透徹，說明這位上座是有來歷的。） 法眼禪師與悟空一起烤火，拿起香匙問：『不許叫它香匙，你叫它什麼？』 悟空回答：『香匙。』 法眼禪師不認可。 悟空過了二十多天才明白這句話的含義。 有僧人來參拜，法眼禪師指著簾子。當時有兩個僧人一起去捲簾子。 法眼禪師說：『一得一失。』（東禪齊評：上座你們怎麼理解？ 有人說，因為他們不明白禪師的旨意，所以才去捲簾子。 也有人說，指簾子的就明白了，沒指就去捲簾子的就失去了。 這樣理解，可以嗎？ 既然不允許這樣理解，那麼請問，上座，哪一個得到了，哪一個失去了？） 雲門禪師問僧人：『從哪裡來？』 僧人回答：『從江西來。』 雲門禪師說：『江西的一群老修行，說夢話的毛病改了嗎？』 僧人無言以對。 後來，這個僧人問法眼禪師：『不知道雲門禪師是什麼意思？』 法眼禪師說：『好大的雲門禪師，竟然被這個僧人看穿了。』 法眼禪師問僧人從哪裡來，僧人回答從道場來。 法眼禪師說：『明裡暗裡都符合嗎？』 僧人無語。 法眼禪師讓僧人取土來填蓮花盆。 僧人取土回來。 法眼禪師問：『橋東取的，還是橋西取的？』 僧人回答：『橋東取的。』 法眼禪師說：『是真實的，還是虛妄的？』 法眼禪師問僧人從哪裡來，僧人回答從泗州（今江蘇省盱眙縣）禮拜大聖（僧伽大師，觀音菩薩的化身）而來。 法眼禪師問：『今年大聖出塔了嗎？』 僧人回答：『出了。』 法眼禪師卻問旁邊的僧人：『你說他到泗州了嗎？』 法眼禪師問實資長老：『古人說，山河沒有阻隔，光明處處照透。那麼，』
【English Translation】 English version: This is the Transformation Body (a manifestation of the Buddha to save sentient beings). Someone asked: 'What is the First Principle (the highest truth in Buddhism)?' Zen Master Fayan said: 'If I tell you, that would be the second principle.' Zen Master Fayan asked Mountain Master Xiu: 'A difference of a hair's breadth, and heaven and earth are set apart. How does the Mountain Master understand this?' Mountain Master Xiu replied: 'A difference of a hair's breadth, and heaven and earth are set apart.' Zen Master Fayan said: 'What's the use of understanding it that way?' Mountain Master Xiu asked: 'How does the Master understand it?' Zen Master Fayan said: 'A difference of a hair's breadth, and heaven and earth are set apart.' Mountain Master Xiu then bowed. (Dongchan Qi commented: The Mountain Master answered like that, why didn't Zen Master Fayan approve? Even if Zen Master Fayan said the same thing, would it pass? So, where is the doubt and error? If you can see through it, it means this monk has a background.) Zen Master Fayan was warming himself by the fire with Wukong, picked up the incense spoon and asked: 'You are not allowed to call it an incense spoon, what do you call it?' Wukong replied: 'An incense spoon.' Zen Master Fayan did not approve. Wukong didn't understand the meaning of this sentence until more than twenty days later. A monk came to pay respects, Zen Master Fayan pointed to the curtain. At that time, two monks went to roll up the curtain together. Zen Master Fayan said: 'One gains, one loses.' (Dongchan Qi commented: How do you understand this, monks? Some say that because they didn't understand the Master's intention, they went to roll up the curtain. Others say that the one who was pointed at understood, and the one who went to roll up the curtain without being pointed at lost. Is this understanding correct? Since it is not allowed to understand it this way, then please tell me, monks, which one gained and which one lost?) Zen Master Yunmen asked a monk: 'Where did you come from?' The monk replied: 'From Jiangxi.' Zen Master Yunmen said: 'Have the old practitioners in Jiangxi gotten rid of the habit of talking in their sleep?' The monk was speechless. Later, this monk asked Zen Master Fayan: 'I don't know what Zen Master Yunmen meant?' Zen Master Fayan said: 'Such a great Zen Master Yunmen, he was actually seen through by this monk.' Zen Master Fayan asked a monk where he came from, and the monk replied that he came from the Daocheng (place for Buddhist practice). Zen Master Fayan said: 'Do you conform both openly and secretly?' The monk was speechless. Zen Master Fayan asked a monk to fetch soil to fill the lotus pot. The monk brought the soil back. Zen Master Fayan asked: 'Did you get it from the east side of the bridge, or the west side of the bridge?' The monk replied: 'From the east side of the bridge.' Zen Master Fayan said: 'Is it real, or is it false?' Zen Master Fayan asked a monk where he came from, and the monk replied that he came from Sizhou (now Xuyi County, Jiangsu Province) to pay respects to the Great Sage (Sangha, an incarnation of Guanyin Bodhisattva). Zen Master Fayan asked: 'Did the Great Sage come out of the pagoda this year?' The monk replied: 'He did.' Zen Master Fayan then asked the monk next to him: 'Do you say he went to Sizhou?' Zen Master Fayan asked Elder Shizi: 'The ancients said, mountains and rivers have no barriers, and light shines everywhere. Then, '
作么生是處處透底光明。資曰。東畔打羅聲(宗柔別曰。和尚擬隔礙) 師指竹問僧。還見么。曰見。師曰。竹來眼裡。眼到竹邊。曰總不恁么(法燈別曰。當時但擘眼向師。歸宗柔別曰。和尚祇是不信某甲) 有俗士獻畫障子。師看了。問曰。汝是手巧心巧。曰心巧師曰。那個是汝心。士無對(歸宗柔代曰。某甲今日卻成容易) 問如何是第二月。師曰。森羅萬象。曰如何是第一月。師曰。萬象森羅 上堂。盡十方世界皎皎地。無一絲頭。若有一絲頭。即是一絲頭(法燈曰。若有一絲頭。不是一絲頭) 師指凳子曰。識得凳子周匝有餘(雲門曰。識得凳子。天地懸殊。天衣曰。識得凳子。㮈楠木做。妙喜曰。識得凳子。好剃頭洗腳。雖然如是大有人錯會在。雪竇曰。澤廣藏山理能伏豹。圓悟曰。雪竇如此道。未審。是明他語點他語。是褒是貶) 問如何是塵劫來事。師曰。盡在於今 師因患腳。僧問訊次。師曰。非人來時不能動。及至人來動不得。且道。佛法中下得甚麼語。曰和尚且喜得較。師不肯。自別云。和尚今日似減 因開井。被沙塞卻泉眼。師曰。泉眼不通被沙礙。道眼不通被甚麼礙。僧無對。師代曰。被眼礙 師見僧搬土次。乃以一塊土放僧擔上曰。吾助汝。僧曰。謝和尚慈悲。師不肯。一僧別云。和尚
【現代漢語翻譯】 現代漢語譯本 怎麼才是處處透徹光明的境界？ 資禪師說：『東邊傳來打鼓的聲音。』（宗柔禪師另有見解，說：『和尚您想設定阻礙。』） 禪師指著竹子問僧人：『看見了嗎？』 僧人回答：『看見了。』 禪師說：『是竹子來到你的眼裡，還是你的眼到了竹子那邊？』 僧人說：『總不是這樣。』（法燈禪師另有見解，說：『當時只要睜大眼睛看著禪師。』 歸宗柔禪師另有見解，說：『和尚只是不相信我。』） 有位俗人獻上畫的屏風。 禪師看了，問道：『你是手巧還是心巧？』 俗人回答：『心巧。』 禪師說：『哪個是你的心？』 俗人無言以對。（歸宗柔禪師代為回答說：『我今天卻變得容易了。』） 有人問：『什麼是第二個月亮？』 禪師說：『森羅萬象。』 問：『什麼是第一個月亮？』 禪師說：『萬象森羅。』 禪師上堂說法：『整個十方世界都皎潔光明，沒有一絲一毫的遮蔽。如果有一絲一毫的遮蔽，那就是一絲一毫的遮蔽。』（法燈禪師說：『如果有一絲一毫的遮蔽，那就不是一絲一毫的遮蔽。』） 禪師指著凳子說：『認識凳子就足夠了。』（雲門禪師說：『認識凳子，天地懸殊。』 天衣禪師說：『認識凳子，是檫楠木做的。』 妙喜禪師說：『認識凳子，可以用來剃頭洗腳。』 雖然這樣說，還是有很多人錯誤地理解。 雪竇禪師說：『澤地寬廣可以藏山，理效能馴服猛豹。』 圓悟禪師說：『雪竇禪師這樣說，不知道是明示還是暗示，是褒獎還是貶低。』） 有人問：『什麼是塵劫（極長的時間）以來的事情？』 禪師說：『全部都在現在。』 禪師因為腳痛，僧人前來問候。 禪師說：『不是非人來的時候就不能動，等到人來的時候又動不了。』 且說，在佛法中該如何下判斷？ 僧人說：『和尚您稍微好些了。』 禪師不認可，自己另說：『和尚我今天好像減輕了。』 因為開鑿水井，被沙子堵住了泉眼。 禪師說：『泉眼不通被沙子阻礙，道眼不通被什麼阻礙？』 僧人無言以對。 禪師代為回答說：『被眼阻礙。』 禪師看見僧人搬運泥土，於是拿了一塊泥土放在僧人的擔子上說：『我來幫你。』 僧人說：『謝謝和尚慈悲。』 禪師不認可。 另一位僧人另說：『和尚。』 English version What is the state of being thoroughly enlightened everywhere? Zen Master Zi said, 'The sound of drums comes from the east.' (Zen Master Zongrou had a different view, saying, 'The master intends to create an obstacle.') The Zen master pointed to the bamboo and asked the monk, 'Do you see it?' The monk replied, 'I see it.' The Zen master said, 'Is it the bamboo coming into your eyes, or your eyes going to the bamboo?' The monk said, 'It's not like that at all.' (Zen Master Fadeng had a different view, saying, 'At that time, just open your eyes wide and look at the master.' Zen Master Guizongrou had a different view, saying, 'The master just doesn't believe me.') A layman offered a painted screen. The Zen master looked at it and asked, 'Are you skilled with your hands or with your mind?' The layman replied, 'With my mind.' The Zen master said, 'Which is your mind?' The layman was speechless. (Zen Master Guizongrou answered on his behalf, saying, 'I have become easy today.') Someone asked, 'What is the second moon?' The Zen master said, 'The myriad phenomena.' Asked, 'What is the first moon?' The Zen master said, 'The myriad phenomena.' The Zen master ascended the platform and said, 'The entire ten directions world is bright and clear, without a single thread of obstruction. If there is a single thread of obstruction, then it is a single thread of obstruction.' (Zen Master Fadeng said, 'If there is a single thread of obstruction, then it is not a single thread of obstruction.') The Zen master pointed to a stool and said, 'Recognizing the stool is more than enough.' (Zen Master Yunmen said, 'Recognizing the stool, heaven and earth are vastly different.' Zen Master Tianyi said, 'Recognizing the stool, it is made of Phoebe zhennan wood.' Zen Master Miaoxi said, 'Recognizing the stool, it can be used for shaving heads and washing feet.' Although it is said like this, there are still many people who misunderstand. Zen Master Xuedou said, 'A wide swamp can hide a mountain, and reason can subdue a leopard.' Zen Master Yuanwu said, 'Zen Master Xuedou said it like this, I don't know if it is a clear indication or an implication, is it praise or criticism?') Someone asked, 'What are the events since the kalpas (an extremely long period of time) of dust?' The Zen master said, 'Everything is in the present.' The Zen master had a foot ailment, and a monk came to inquire. The Zen master said, 'It cannot move when a non-human comes, and it cannot move when a human comes.' Tell me, what judgment should be made in the Buddhadharma? The monk said, 'Master, you are slightly better.' The Zen master did not agree and said separately, 'I seem to be relieved today.' Because of digging a well, the spring was blocked by sand. The Zen master said, 'The spring is blocked by sand, what is the Dao eye blocked by?' The monk was speechless. The Zen master answered on his behalf, saying, 'Blocked by the eye.' The Zen master saw a monk carrying soil, so he put a piece of soil on the monk's load and said, 'I will help you.' The monk said, 'Thank you, Master, for your compassion.' The Zen master did not agree. Another monk said separately, 'Master.'
【English Translation】 Modern Chinese Translation 怎麼才是處處透徹光明的境界？ 資曰。東畔打羅聲(宗柔別曰。和尚擬隔礙) 師指竹問僧。還見么。曰見。師曰。竹來眼裡。眼到竹邊。曰總不恁么(法燈別曰。當時但擘眼向師。歸宗柔別曰。和尚祇是不信某甲) 有俗士獻畫障子。師看了。問曰。汝是手巧心巧。曰心巧師曰。那個是汝心。士無對(歸宗柔代曰。某甲今日卻成容易) 問如何是第二月。師曰。森羅萬象。曰如何是第一月。師曰。萬象森羅 上堂。盡十方世界皎皎地。無一絲頭。若有一絲頭。即是一絲頭(法燈曰。若有一絲頭。不是一絲頭) 師指凳子曰。識得凳子周匝有餘(雲門曰。識得凳子。天地懸殊。天衣曰。識得凳子。㮈楠木做。妙喜曰。識得凳子。好剃頭洗腳。雖然如是大有人錯會在。雪竇曰。澤廣藏山理能伏豹。圓悟曰。雪竇如此道。未審。是明他語點他語。是褒是貶) 問如何是塵劫來事。師曰。盡在於今 師因患腳。僧問訊次。師曰。非人來時不能動。及至人來動不得。且道。佛法中下得甚麼語。曰和尚且喜得較。師不肯。自別云。和尚今日似減 因開井。被沙塞卻泉眼。師曰。泉眼不通被沙礙。道眼不通被甚麼礙。僧無對。師代曰。被眼礙 師見僧搬土次。乃以一塊土放僧擔上曰。吾助汝。僧曰。謝和尚慈悲。師不肯。一僧別云。和尚
是甚麼心行。師便休去 師謂小兒子曰因子識得你爺。你爺名甚麼。兒無對(法燈代曰。但將衣袖掩面)。師卻問僧。若是孝順之子。合下得一轉語。且道。合下得甚麼語。僧無對。師代曰。他是孝順之子 師問講百法論僧曰。百法是體用雙陳。明門是能所兼舉。座主是能。法座是所。作么生是兼舉(有老宿代曰。某甲喚作個法座。歸宗柔曰。不勞和尚如此) 師一日與李王論道。罷同觀牡丹花。王命作偈。師即賦曰。擁毳對芳叢。由來趣不同。發從今日白。花是去年紅。艷冶隨朝露。馨香逐晚風。何須待零落。然後始知空。王頓悟其旨 師頌三界唯心曰。三界唯心。萬法唯識。唯識唯心。眼聲耳色。色不到耳。聲何觸眼。眼色耳聲。萬法成辦。萬法匪緣。豈觀如幻。山河大地。誰堅誰變 頌華嚴六相義曰。華嚴六相義。同中還有異。異有異於同。全非諸佛意。諸佛意總別。何曾有同異。男子身中入定時。女子身中不留意。不留意絕名字。萬象明明無理事 師緣被于金陵。三坐大道場。朝夕演旨。時諸方叢林咸遵風化。異域有慕其法者。涉遠而至。玄沙正宗。中興于江表。師調機順物。斥滯磨昏。凡舉諸方三昧。或入室呈解。或叩激請益。皆應病與藥。隨根悟入者。不可勝紀 後周顯德戊午七月十七日示疾。國主親加
禮問。閏月五日。剃髮澡身。告眾訖。跏趺而逝。顏貌如生。壽七十有四。臘五十四。城下諸寺院。具威儀迎引。公卿李建勛以下素服。奉全身於丹陽。起塔。謚大法眼禪師。塔曰無相。后李主創報慈院。命師門人玄覺言。導師開法。再謚師大智藏大導師。
南嶽下九世
清涼益禪師法嗣
天臺山德韶國師
處州龍泉陳氏子。母葉氏。夢白光觸體。因而有娠。及誕尤多奇異。年十五。有梵僧勉令出家。十七依本州龍歸寺受業。十八納戒于信州開元寺。後唐同光中。遊方。首詣投子同。次謁龍牙遁。乃問。雄雄之尊。為甚麼近之不得。遁曰。如火與火。師曰。忽遇水來。又作么生。遁曰。去汝不會我語。師又問。天不蓋地不載。此理如何。遁曰。道者合如是。師經十七次問。遁祇如此答。師竟不諭旨。再請垂誨。遁曰。道者汝已后自會去。師後於通玄峰澡浴次。忽省前話。遂具威儀焚香。遙望龍牙。禮拜曰。當時若向我說。今日決定罵也。又問疏山。百匝千重。是何人境界。山曰。左搓芒繩縛鬼子。師曰。不落古今。請師說。曰不說。師曰。為甚麼不說。曰箇中不辯有無。師曰。師今善說。山駭之。如是歷參五十四員善知識。皆法緣未契。最後至臨川。謁法眼。眼一見深器之。師以遍涉叢林亦
【現代漢語翻譯】 現代漢語譯本： 禮問。閏月五日，剃髮洗澡，告知眾人後，結跏趺坐而逝，顏容如生，享年七十四歲，僧臘五十四年。城下各寺院，以莊嚴的儀仗迎接。公卿李建勛等身著素服，將全身舍利安奉于丹陽，建塔供奉，謚號為大法眼禪師，塔名為無相。後來李後主（南唐）建立報慈院，命禪師的門人玄覺說：『導師開創佛法。』再次謚禪師為大智藏大導師。
南嶽下第九世
清涼益禪師的法嗣
天臺山德韶國師
是處州龍泉陳氏之子。母親葉氏，夢見白光照身，因此懷孕。出生後有很多奇異之處。十五歲時，有梵僧勸他出家。十七歲時，在本州的龍歸寺出家。十八歲時，在信州開元寺受戒。後唐同光年間（923-926），遊歷四方，首先拜訪投子同禪師，接著拜謁龍牙遁禪師，於是問道：『雄雄之尊（指佛性），為什麼不能接近？』龍牙遁禪師說：『如火與火。』德韶國師說：『如果遇到水來，又該怎麼辦？』龍牙遁禪師說：『你不會理解我的話。』德韶國師又問：『天不覆蓋，地不承載，這個道理如何？』龍牙遁禪師說：『修行人應當如此。』德韶國師經歷了十七次提問，龍牙遁禪師都這樣回答，德韶國師始終不明白其中的旨意，再次請求開示。龍牙遁禪師說：『你以後自然會明白的。』德韶國師後來在通玄峰洗澡時，忽然領悟了之前的話，於是整理衣冠，焚香，遙望龍牙山，禮拜說：『當時如果直接告訴我，今天肯定要罵人了。』又問疏山禪師：『百匝千重，是什麼人的境界？』疏山禪師說：『左搓芒繩縛鬼子。』德韶國師說：『不落入古今，請禪師說。』疏山禪師說：『不說。』德韶國師說：『為什麼不說？』疏山禪師說：『箇中不辯有無。』德韶國師說：『禪師現在說得真好。』疏山禪師感到驚訝。像這樣歷經參訪五十四位善知識，都沒有契合的法緣。最後到達臨川，拜謁法眼禪師，法眼禪師一見到他就非常器重他。德韶國師因為遍游叢林也
【English Translation】 English version: Asked about his passing. On the fifth day of the intercalary month, he shaved his head, bathed, and informed the assembly. He then sat in the lotus position and passed away, his countenance as if alive. He lived to the age of seventy-four, with fifty-four years as a monk. The monasteries below the city all welcomed him with solemn ceremony. Government officials, including Li Jianxun, and others in plain clothes, escorted his whole-body relics to Danyang, where a pagoda was built. He was posthumously named Great Dharma Eye Zen Master, and the pagoda was named Wuxiang (無相, No Form). Later, Li Houzhu (李後主, the last ruler of the Southern Tang dynasty) founded Bao Ci Monastery and ordered Xuanjue, a disciple of the master, to say: 'The teacher initiated the Dharma.' The master was again posthumously named Great Wisdom Treasury Great Teacher.
Ninth Generation under Nanyue
Dharma Successor of Qingliang Yi Zen Master
National Teacher Deshao of Tiantai Mountain
He was a son of the Chen family of Longquan in Chuzhou. His mother, Lady Ye, dreamed of a white light touching her body, and thus she became pregnant. After his birth, there were many extraordinary occurrences. At the age of fifteen, a Brahman monk encouraged him to leave home. At seventeen, he became a novice at Longgui Monastery in his native prefecture. At eighteen, he received the precepts at Kaiyuan Monastery in Xinzhou. During the Tongguang period (923-926) of the Later Tang dynasty, he traveled widely, first visiting Touzi Tong Zen Master, and then paying respects to Longya Dun Zen Master. He then asked: 'The majestic and venerable (referring to Buddha-nature), why can't it be approached?' Dun said: 'Like fire with fire.' The master said: 'What if water comes?' Dun said: 'You don't understand my words.' The master then asked: 'Heaven does not cover, earth does not support, what is this principle?' Dun said: 'A practitioner should be like this.' The master asked seventeen times, and Dun only answered in this way. The master never understood the meaning, and again asked for instruction. Dun said: 'You will understand it yourself later.' Later, while bathing at Tongxuan Peak, the master suddenly understood the previous words. He then arranged his robes, burned incense, and looked towards Longya Mountain, bowing and saying: 'If you had told me directly at that time, I would definitely be scolding you today.' He also asked Shushan Zen Master: 'Hundreds of layers, thousands of folds, what is the realm of what kind of person?' Shushan Zen Master said: 'Twisting a rope of reeds to bind a demon.' The master said: 'Not falling into ancient or modern, please tell me, teacher.' Shushan Zen Master said: 'I won't say.' The master said: 'Why won't you say?' Shushan Zen Master said: 'There is no distinguishing existence or non-existence within it.' The master said: 'Teacher, you speak well now.' Shushan Zen Master was surprised. In this way, he visited fifty-four good teachers, but none of them had a Dharma connection with him. Finally, he arrived at Linchuan and paid respects to Fayan Zen Master, who greatly valued him at first sight. The master, because he had traveled extensively through the monasteries, also
倦于參問。但隨眾而已。一日法眼上堂。僧問。如何是曹源一滴水。眼曰。是曹源一滴水。僧惘然而退。師于坐側。豁然開悟。平生凝滯。渙若冰釋。遂以所悟。聞於法眼。眼曰。汝向後當爲國王所師。致祖道光大。吾不如也。自是諸方異唱古今元鍵。與之抉擇。不留微跡。尋回本道。游天臺山睹智者顗遺蹤。有若舊居。師復與智者同姓。時謂之後身也。初止白沙時。忠懿王為王子時。刺臺州。向師之名。延請問道。師謂曰他日為霸主。無忘佛恩。漢乾祐戊申。王嗣國位。遣使迎之。伸弟子之禮。有傳天臺智者教羲寂者。(是螺溪也)屢言于師曰。智者之教。年祀浸遠。慮多散落。今新羅國其本甚備。自非和尚慈力。其孰能致。之乎。師於是。聞于王。王遣使及赍師之書。往彼國。繕寫備足而回。迄今盛行於世 住後上堂。古聖方便。猶如河沙。祖師道非風幡動。仁者心動。斯乃無上心印法門。我輩是祖師門下客。合作么生會祖師意。莫道風幡不動。汝心妄動。莫道不撥風幡。就風幡通取。莫道風幡動處是甚麼。有云。附物明心。不須認物。有云。色即是空。有云。非風幡動。應須妙會。如是解會。與祖師意旨。有何交涉。既不許如是會。諸上座。便合知悉。若於這裡。徹底悟去。何法門而不明。百千諸佛方便。一時
洞了。更有甚麼疑情。所以古人道。一了千明。一迷萬惑。上座豈是今日會得一。則明日又不會也。莫是有一分向上事。難會。有一分下劣凡夫不會。如此見解。設經塵劫。祇自勞神乏思。無有是處 僧問諸法寂滅相。不可以言宣。和尚如何為人。師曰。汝到諸方。更問一遍。曰恁么則絕於言句去也。師曰。夢裡惺惺 問櫓棹俱停。如何得到彼岸。師曰。慶汝平生 問如何是三種病人。師曰。恰問著 問如何是古佛心。師曰。此問不弱 問如何是六相。師曰。即汝是 問如何是方便。師曰。此問甚當 問亡僧遷化。向甚麼處去也。師曰。終不向汝道。曰為甚麼不向某甲道。師曰。恐汝不會 問一華開五葉。結果自然成。如何是一華開五葉。師曰。日出月明。曰如何是結果自然成。師曰。天地皎然 問如何是無憂佛。師曰。愁殺人 問一切山河大地。從何而起。師曰。此問從何而來 問如何是數起底心師曰。爭諱得 問如何是沙門眼。師曰。黑如漆 問絕訊息時如何。師曰。謝指示 問如何是轉物即同如來。師曰。汝喚甚麼作物。曰恁么則同如來也。師曰。莫作野干鳴 問那吒太子。析肉還母。析骨還父。然後于蓮華上。為父母說法。未審。如何是太子身。師曰。大家見上座問。曰恁么則大千同一真性也。師曰。依俙似
【現代漢語翻譯】 現代漢語譯本： 明白了。還有什麼可懷疑的呢？所以古人說，『一了千明，一迷萬惑』。上座你難道是今天明白了一點，明天又糊塗了嗎？莫非是有一分高深的道理，難以領會；有一分淺薄的凡夫俗子不明白？如果抱著這樣的見解，即使經過無數劫，也只是白費精神，徒勞思慮，毫無益處。 僧人問：『諸法寂滅相，不可以言語表達，和尚您如何教導他人？』 師父說：『你到各處去，再問一遍。』 僧人說：『這樣說來，就斷絕了言語了。』 師父說：『夢裡清醒。』 問：『船槳都停了，如何到達彼岸？』 師父說：『恭喜你一生平安。』 問：『如何是三種病人？』 師父說：『正好問到。』 問：『如何是古佛心？』 師父說：『這個問題不簡單。』 問：『如何是六相？』 師父說：『就是你。』 問：『如何是方便（upaya，善巧方法）？』 師父說：『這個問題很恰當。』 問：『去世的僧人，往哪裡去了？』 師父說：『始終不告訴你。』 僧人說：『為什麼不告訴我？』 師父說：『恐怕你不會明白。』 問：『一花開五葉，結果自然成，如何是一花開五葉？』 師父說：『日出月明。』 僧人說：『如何是結果自然成？』 師父說：『天地光明。』 問：『如何是無憂佛（Aśoka Buddha）？』 師父說：『愁死人。』 問：『一切山河大地，從何而起？』 師父說：『這個問題從何而來？』 問：『如何是數起底心？』 師父說：『怎麼能掩蓋得了？』 問：『如何是沙門（śrāmaṇa，出家修行者）的眼睛？』 師父說：『黑如漆。』 問：『斷絕訊息時如何？』 師父說：『謝謝你的指示。』 問：『如何是轉物即同如來（Tathāgata，如來）？』 師父說：『你叫什麼作物？』 僧人說：『這樣說來，就和如來一樣了。』 師父說：『不要像野狐一樣亂叫。』 問：『那吒（Nata）太子，析肉還母，析骨還父，然後在蓮花上，為父母說法。請問，如何是太子身？』 師父說：『大家都看見上座你問。』 僧人說：『這樣說來，大千世界同一真性了。』 師父說：『依稀彷彿。』
【English Translation】 English version: Understood. What doubts remain? Therefore, the ancients said, 'One understanding illuminates a thousand things; one delusion obscures myriad things.' Are you, venerable monk, one who understands something today, only to forget it tomorrow? Could it be that there is a profound aspect that is difficult to grasp, or a base, worldly person who cannot comprehend it? If you hold such views, even after countless kalpas (aeons), you will only exhaust your mind and weary your thoughts, to no avail. A monk asked, 'The characteristics of all dharmas (phenomena) are quiescent and cannot be expressed in words. How does the master teach others?' The master said, 'Go and ask again in various places.' The monk said, 'In that case, words are cut off.' The master said, 'Awake in a dream.' Asked, 'With oars and boat at rest, how does one reach the other shore?' The master said, 'Congratulations on your peaceful life.' Asked, 'What are the three kinds of sick people?' The master said, 'You've asked just right.' Asked, 'What is the mind of the ancient Buddha?' The master said, 'This question is not weak.' Asked, 'What are the six characteristics (ṣaḍ-lakṣaṇa)?' The master said, 'It is you.' Asked, 'What is upaya (skillful means)?' The master said, 'This question is very appropriate.' Asked, 'Where does a deceased monk go?' The master said, 'I will never tell you.' The monk said, 'Why won't you tell me?' The master said, 'I fear you won't understand.' Asked, 'One flower opens five petals, and the fruit naturally forms. What is the one flower opening five petals?' The master said, 'The sun rises and the moon shines.' The monk said, 'What is the fruit naturally forming?' The master said, 'Heaven and earth are bright.' Asked, 'What is the Aśoka Buddha (the Buddha without sorrow)?' The master said, 'It's enough to make one worry to death.' Asked, 'Where do all the mountains, rivers, and the great earth arise from?' The master said, 'Where does this question come from?' Asked, 'What is the mind that counts and calculates?' The master said, 'How can you hide it?' Asked, 'What is the eye of a śrāmaṇa (monk)?' The master said, 'Black as lacquer.' Asked, 'What is it like when all news is cut off?' The master said, 'Thank you for the instruction.' Asked, 'What is it to transform things and be the same as the Tathāgata (Thus Come One)?' The master said, 'What do you call a thing?' The monk said, 'In that case, it is the same as the Tathāgata.' The master said, 'Don't howl like a wild fox.' Asked, 'Prince Nata (Nata), tore his flesh to return to his mother, and tore his bones to return to his father, and then on a lotus flower, preached the Dharma for his parents. I venture to ask, what is the body of the prince?' The master said, 'Everyone sees you, venerable monk, asking.' The monk said, 'In that case, the entire universe shares the same true nature.' The master said, 'It seems so.'
曲才堪聽。又被風吹別調中 問六根俱泯。為甚麼理事不明。師曰。何處不明。曰恁么則理事俱如也。師曰。前言何在 上堂。大凡言句。應須絕滲漏始得。時有僧問。如何是絕滲漏底句。師曰。汝口似鼻孔。問如何是不證一法。師曰。待言語在。曰如何是證諸法師曰。醉作么。乃曰。祇如山僧恁么對他。諸上座作么生體會。莫是真實相為么。莫是正恁么時無一法可證么。莫是識伊來處么。莫是全體顯露么。莫錯會好。如此見解。喚作依草附木。與佛法天地懸隔。假饒答話揀辨如懸河。祇成得個顛倒知見。若祇貴答話揀辨。有甚麼難。但恐無益於人。翻成賺誤。如上座從前所學。揀辨問答。記持說道理極多。為甚麼疑心不息。聞古聖方便。特地不會。祇為多虛少實。上座。不如從腳跟下。一時覷破看。是甚麼道理。有多少法門。與上座作疑求解。始知。從前所學底事。祇是生死根源。陰界里活計。所以古人道。見聞不脫。如水裡月。無事。珍重 師有偈曰。通玄峰頂。不是人間。心外無法。滿眼青山。法眼聞曰。即此一偈。可起吾宗 師後於般若寺開法。上堂。毛吞巨海。海性無虧。纖芥投鋒。鋒利無動。見與不見。會與不會。唯我知焉。乃有頌曰。暫下高峰已顯揚。般若圓通遍十方。人天浩浩無差別。法界縱橫處處
彰。珍重 上堂。僧問。承古有言。若人見般若。即被般若縛。若人不見般若。亦被般若縛。既見般若。為甚麼卻被縛。師曰。你道般若見甚麼。曰不見般若。為甚麼亦被縛。師曰。你道般若甚麼處不見。乃曰。若見般若。不名般若。不見般若。亦不名般若。且作么生說見不見。所以古人道。若欠一法。不成法身。若剩一法。不成法身。若有一法。不成法身。若無一法。不成法身。此是般若之真宗也。僧問。乍離凝峰丈室來。坐般若道場。今日家風。請師一句。師曰。虧汝甚麼處。曰恁么。則雷音震動乾坤界。人人無不盡沾恩。師曰。幸然未會。且莫探頭。僧禮拜。師曰。探頭即不中。諸上座相共證明。令法久住。國土安寧。珍重 上堂。僧問。承教有言。歸源性無二。于便有多門。如何是歸源性。師曰。你問我答。曰如何是方便門。師曰。你答我問。曰如何趣向。師曰。顛倒作么。問一身即無量身。無量身即一身。如何是無量身。師曰。一身。曰恁么則昔日靈山。今日親睹。師曰。理當即行。乃曰。三世諸佛。一時證明上座。上座且作么生會。若會時不遷。無絲毫可得移易。何以故。為過去未來見在三際是上座。上座且非三際。澤霖大海。滴滴皆滿。一塵空性。法界全收。珍重 上堂。僧問。四眾雲集。人天恭敬。
目睹尊顏。愿宣般若。師曰。分明記取。曰師宣妙法。國王萬歲。人民安樂。師曰。誰向你道。曰法爾如然。師曰。你卻靈利。問三世諸佛不知有。貍奴白牯卻知有。既是三世諸佛。為甚麼卻不知有。師曰。卻是你知有。曰貍奴白牯。為甚麼卻知有。師曰。你甚麼處。見三世諸佛。問承教有言。眼不見色塵。意不知諸法。如何是眼不見色塵。師曰。卻是耳見。曰如何是意不知諸法。師曰。眼知。曰恁么則見聞路絕。聲色喧然。師曰。誰向汝道。乃曰。夫一切問答。如針鋒相投。無纖毫參差。事無不通。理無不備。良由一切言語。一切三昧。橫豎深淺。隱顯去來。是諸佛實相門。祇據如今一時驗取。珍重 上堂。古者道。如何是禪。三界綿綿。如何是道。十方浩浩。因甚麼道三界綿綿。何處是十方浩浩底道理。要會么。塞卻眼塞卻耳。塞卻舌身意。無空闕處。無轉動處。上座作么生會。橫亦不得。豎亦不得。縱亦不得。奪亦不得。無用心處。亦無施設處。若如是會得。始會法門絕揀擇。一切言語絕滲漏。曾有僧問。作么生是絕滲漏底語。向他道。口似鼻孔。甚好。上座如此會。自然不通風去。如識得盡十方世界。是金剛眼睛。無事珍重 上堂。僧問。天下太平。大王長壽。如何是王。師曰。日曉月明。曰如何領會。師曰
【現代漢語翻譯】 現代漢語譯本 瞻仰您的尊容，希望您宣講般若（智慧）。 禪師說：『要清楚地記住。』 （僧人）說：『禪師宣講妙法，國王萬歲，人民安樂。』 禪師說：『是誰告訴你的？』 （僧人）說：『本來就是這樣。』 禪師說：『你倒是很機靈。』 （僧人）問：『三世（過去、現在、未來）諸佛都不知道的，貓和牛卻知道，既然是三世諸佛，為什麼反而不知道？』 禪師說：『正是你知道。』 （僧人）說：『貓和牛，為什麼反而知道？』 禪師說：『你在哪裡見到三世諸佛？』 （僧人）問：『承蒙教誨，有言說，眼睛看不見色塵（外在的物質現象），意識不知道諸法（一切事物），什麼是眼睛看不見色塵？』 禪師說：『正是耳朵看見。』 （僧人）說：『什麼是意識不知道諸法？』 禪師說：『眼睛知道。』 （僧人）說：『這樣說來，見聞的道路斷絕，聲音和顏色卻喧鬧不止。』 禪師說：『是誰告訴你的？』 （僧人）說：『一切問答，如同針鋒相對，沒有絲毫差錯，事事通達，道理完備。正因為一切言語，一切三昧（禪定），橫豎深淺，隱顯去來，都是諸佛實相之門，只根據現在一時來驗證。珍重。』 上堂（禪宗術語，指禪師升座說法）。 古人說：『什麼是禪？三界（欲界、色界、無色界）綿延不絕。什麼是道？十方（東、西、南、北、東南、西南、東北、西北、上、下）浩瀚無邊。』 為什麼說三界綿延不絕？哪裡是十方浩瀚無邊的道理？ 想要領會嗎？塞住眼睛，塞住耳朵，塞住舌頭、身體和意識，沒有空隙之處，沒有轉動之處，各位禪僧如何領會？ 橫著不行，豎著也不行，縱著不行，奪取也不行，沒有用心之處，也沒有施設之處，如果這樣領會，才算領會了法門斷絕揀擇，一切言語斷絕滲漏。 曾經有僧人問：『什麼是斷絕滲漏的語言？』 （禪師）對他說：『嘴巴像鼻孔。』 各位禪僧如此領會，自然不通風，如果認識到盡十方世界，就是金剛眼睛，沒事了，珍重。 上堂。 僧人問：『天下太平，大王長壽，什麼是王？』 禪師說：『日出天明，月明星稀。』 （僧人）說：『如何領會？』 禪師說：
【English Translation】 English version Gazing upon your venerable countenance, I wish you to expound Prajna (wisdom). The master said, 'Clearly remember it.' (The monk) said, 'The master expounds the wonderful Dharma, may the king live ten thousand years, and the people be peaceful and happy.' The master said, 'Who told you that?' (The monk) said, 'It is naturally so.' The master said, 'You are quite clever.' (The monk) asked, 'What the Buddhas of the three times (past, present, and future) do not know, a cat and a cow know. Since they are the Buddhas of the three times, why do they not know?' The master said, 'It is precisely you who know.' (The monk) said, 'Why do a cat and a cow know?' The master said, 'Where did you see the Buddhas of the three times?' (The monk) asked, 'I have heard it said, "The eye does not see form-dust (external material phenomena), and the mind does not know all dharmas (all things)." What is it that the eye does not see form-dust?' The master said, 'It is precisely the ear that sees.' (The monk) said, 'What is it that the mind does not know all dharmas?' The master said, 'The eye knows.' (The monk) said, 'In that case, the path of seeing and hearing is cut off, yet sounds and colors are still noisy.' The master said, 'Who told you that?' (The monk) said, 'All questions and answers are like needles meeting point to point, without the slightest deviation, everything is understood, and the principle is complete. It is because all words, all samadhis (meditative states), horizontal and vertical, deep and shallow, hidden and manifest, going and coming, are the gate of the true aspect of all Buddhas. Just verify it according to the present moment. Treasure this.' Ascending the hall (Zen term, referring to the Zen master ascending the seat to preach). The ancients said, 'What is Zen? The three realms (desire realm, form realm, formless realm) are continuous. What is the Tao? The ten directions (east, west, south, north, southeast, southwest, northeast, northwest, up, down) are vast and boundless.' Why is it said that the three realms are continuous? Where is the principle of the ten directions being vast and boundless? Do you want to understand? Block your eyes, block your ears, block your tongue, body, and mind. There is no empty space, no turning place. How do you monks understand? Horizontally it is not possible, vertically it is not possible, longitudinally it is not possible, seizing it is not possible. There is no place to use the mind, and no place to make arrangements. If you understand in this way, then you have understood that the Dharma gate cuts off discrimination, and all words cut off leakage. Once a monk asked, 'What is the language that cuts off leakage?' (The master) said to him, 'The mouth is like the nostril.' If you monks understand in this way, naturally there is no wind leakage. If you recognize the entire ten directions of the world, it is the vajra (diamond) eye. Nothing more, treasure this. Ascending the hall. A monk asked, 'The world is peaceful, and the king lives long. What is the king?' The master said, 'The sun rises and the sky is bright, and the moon is bright and the stars are few.' (The monk) said, 'How to understand?' The master said:
。誰是學人。乃曰。天下太平。大王長壽。國土豐樂。無諸患難。此是佛語。古不易今不遷。一言可以定古定今。會取好。諸上座。又僧問。承古有言。有物先天地。無形本寂寥。如何是有物先天地。師曰。非同非合。曰如何是無形本寂寥。師曰。誰問先天地。曰恁么則境靜林間獨自游去也。師曰。亂道作么。乃曰。佛法不是這個道理。要會么。言發非聲。色前不物。始會天下太平。大王長壽。久立珍重 上堂。佛法現成。一切具足。豈不見。道圓同太虛。無欠無餘。若如是也。且誰欠誰剩。誰是誰非。誰是會者。誰是不會者。所以道東去亦是上座。西去亦是上座。南去亦是上座。北去亦是上座。因甚麼得成東西南北。若會得自然。見聞覺知路絕。一切諸法現前。何故如此。為法身無相。觸目皆形。般若無知。對緣而照。一時徹底會取好。諸上座。出家兒。合作么生。此是本有之理。未為分外。識心達本源。故名為沙門。若識心皎皎地。實無絲毫障礙。久立珍重 上堂。僧問。欲入無為海。先乘般若船。如何是般若船。師曰。常無所住。曰如何是無為海。師曰。且會般若船。問古德道。登天不借梯。遍地無行路。如何是登天不借梯。師曰。不遺絲髮地。曰如何是遍地無行路。師曰。適來向你道甚麼。乃曰。百千三昧門
【現代漢語翻譯】 現代漢語譯本： 『誰是學人？』（有人問）答：『天下太平，大王長壽，國土豐樂，沒有各種患難。』這是佛語，古代不會改變，現在也不會遷移。一句話可以確定古代和現在。領會了就好。各位上座。 又有僧人問：『承蒙古人有言，有物先於天地而生，無形無象本來寂靜空虛。』如何是『有物先於天地而生』？師父說：『非同非合。』（僧人）問：『如何是『無形無象本來寂靜空虛』？』師父說：『誰問你先於天地？』（僧人）說：『既然這樣，那麼我就在清靜的林間獨自遊玩去了。』師父說：『胡說八道什麼？』於是說：『佛法不是這個道理。想要領會嗎？言語發出之前沒有聲音，色相顯現之前不是實物。』這才領會天下太平，大王長壽。』站立很久了，請珍重。 上堂開示。佛法現成，一切具足。難道沒聽說過嗎？（佛法）圓滿如同太虛，沒有欠缺也沒有剩餘。如果這樣，那麼誰欠缺誰剩餘？誰是誰非？誰是領會的人？誰是不領會的人？所以說向東去也是上座，向西去也是上座，向南去也是上座，向北去也是上座。因為什麼緣故能夠形成東西南北？如果領會了自然，見聞覺知的道路斷絕，一切諸法就會顯現於眼前。為什麼會這樣？因為法身沒有形象，觸目所及都是形象。般若（智慧）沒有知覺，面對因緣而照見。一時徹底領會了就好。各位上座，出家之人，應該做什麼？這是本有的道理，並非分外之事。認識心性，通達本源，所以叫做沙門（出家修道的人）。如果認識心性清清楚楚，確實沒有絲毫障礙。站立很久了，請珍重。 上堂開示。僧人問：『想要進入無為海，首先要乘坐般若船（智慧之船）。如何是般若船？』師父說：『常無所住。』（僧人）問：『如何是無為海？』師父說：『先領會般若船，去問古德（古代的得道高僧）吧。』（僧人又問）『登天不需要梯子，遍地沒有行路，如何是登天不需要梯子？』師父說：『不遺漏一絲一毫。』（僧人）問：『如何是遍地沒有行路？』師父說：『剛才我對你說什麼了？』於是說：『百千三昧門（無數的禪定法門）。』
【English Translation】 English version: 『Who is a learner?』 (Someone asked.) Answer: 『The world is peaceful, the great king is long-lived, the country is prosperous and joyful, and there are no disasters.』 This is the Buddha's teaching, which will not change in ancient times and will not be moved now. One sentence can determine the ancient and the present. It's good to understand. All of you senior monks. Then a monk asked: 『I have heard from the ancients that there is something that existed before heaven and earth, formless and originally寂寥(jìliáo, desolate and empty).』 What is 『something that existed before heaven and earth?』 The master said: 『Neither the same nor different.』 (The monk) asked: 『What is 『formless and originally 寂寥(jìliáo, desolate and empty)?』』 The master said: 『Who asked you about before heaven and earth?』 (The monk) said: 『In that case, I will go and play alone in the quiet forest.』 The master said: 『What nonsense are you talking about?』 Then he said: 『The Buddha's teaching is not this principle. Do you want to understand? Before words are spoken, there is no sound; before form appears, it is not a real thing.』 Only then will you understand that the world is peaceful and the great king is long-lived.』 You have been standing for a long time, please take care. Ascending the hall for instruction. The Buddha's teaching is readily available and complete in everything. Haven't you heard of it? (The Buddha's teaching) is as complete as the 太虛(tàixū, great void), without lack or surplus. If so, then who is lacking and who is surplus? Who is right and who is wrong? Who is the one who understands? Who is the one who does not understand? Therefore, going east is also a senior monk, going west is also a senior monk, going south is also a senior monk, and going north is also a senior monk. For what reason can the east, west, south, and north be formed? If you understand it naturally, the path of seeing, hearing, feeling, and knowing will be cut off, and all dharmas will appear before your eyes. Why is this so? Because the 法身(fǎshēn, Dharmakaya, the body of the Buddha) has no form, and everything that meets the eye is form. 般若(bōrě, Prajna, wisdom) has no knowledge, but illuminates according to conditions. It's good to understand it thoroughly at once. All of you senior monks, what should a monk do? This is the inherent principle, not something extra. Knowing the mind and understanding the source is therefore called 沙門(shāmén, Shramana, a monk). If you know the mind clearly, there is indeed no obstacle at all. You have been standing for a long time, please take care. Ascending the hall for instruction. A monk asked: 『If you want to enter the 無為海(wúwéi hǎi, the sea of non-action), you must first ride the 般若船(bōrě chuán, the boat of Prajna, the boat of wisdom). What is the 般若船(bōrě chuán, the boat of Prajna, the boat of wisdom)?』 The master said: 『Always dwell nowhere.』 (The monk) asked: 『What is the 無為海(wúwéi hǎi, the sea of non-action)?』 The master said: 『First understand the 般若船(bōrě chuán, the boat of Prajna, the boat of wisdom), and go ask the 古德(gǔdé, ancient virtuous monks).』 (The monk also asked) 『Climbing to heaven does not require a ladder, and there is no road to walk everywhere. What is climbing to heaven without a ladder?』 The master said: 『Not missing a single hair.』 (The monk) asked: 『What is there no road to walk everywhere?』 The master said: 『What did I just say to you?』 Then he said: 『Hundreds of thousands of 三昧門(sānmèi mén, Samadhi doors, countless meditation methods).』
。百千神通門。百千妙用門。盡不出得般若海中。何以故。為于無住本建立諸法。所以道。生滅去來。邪正動靜。千變萬化。是諸佛大定門。無過於此。諸上座大家究取。增于佛法壽命。珍重 上堂。僧問。世尊以正法眼。付囑摩呵迦葉。祇如迦葉。在畢缽羅窟。未審。付囑何人。師曰。教我向誰說。曰恁么則靈山付囑。不異今日。師曰。你甚麼處見靈山。問法眼寶印。和尚親傳。未審。今日當付何人。師曰。鼕鼕鼓。一頭打。兩頭鳴。曰恁么則千聖同儔。古今不異。師曰。禪河浪靜。尋水迷源。僧清遇問。帝王請命。師赴王恩。般若會中。請師舉唱。師曰。分明記取。曰恁么則雲臺寶網。同演妙音。師曰。清遇何在。曰法王法如是。師曰。阿誰證明。乃曰。靈山付囑分明。諸上座一時驗取。若驗得。更無別理。祇是如今。譬如太虛。日明云暗。山河大地。一切有為世界。悉皆明現。乃至無為亦復如是。世尊付囑。迄至於今。並無絲毫差別。更付阿誰。所以祖師道。心自本來心。本心非有法。有法有本心。非心非本法。此是靈山付囑榜樣。諸上座。徹底會取好。莫虛度時光。國王。恩難報諸佛恩難報。父母師長恩難報。十方施主恩難報。況建置如是次第。佛法興隆。若非國王恩力。焉得如此。若要報恩。應須明徹道眼
【現代漢語翻譯】 現代漢語譯本 成百上千的神通法門，成百上千的奇妙作用，都離不開般若（Prajna，智慧）之海。為什麼呢？因為要在無住的根本上建立一切法。所以說，生滅去來，邪正動靜，千變萬化，都是諸佛的大定之門，沒有超過這個的。各位上座好好參究領會，可以增長佛法的壽命。珍重。
上堂說法。有僧人問：『世尊將正法眼藏，付囑給摩訶迦葉（Mahakasyapa，飲光）。那麼迦葉在畢缽羅窟（Pippala Cave）中，又將付囑給誰呢？』 師父說：『教我向誰說呢？』 僧人說：『這樣說來，靈山（鷲峰山，佛陀說法之地）的付囑，和今天沒有什麼不同。』 師父說：『你在什麼地方見到靈山？』 僧人問：『法眼宗的寶印，是和尚您親自傳授的，那麼今天應當付囑給誰呢？』 師父說：『鼕鼕鼓，一頭打，兩頭鳴。』 僧人說：『這樣說來，千聖同儔，古今沒有差異。』 師父說：『禪河浪靜，尋水迷源。』 僧人清遇問：『帝王護法，師父應王恩而來，在般若法會上，請師父開示。』 師父說：『分明記取。』 僧人說：『這樣說來，雲臺寶網，一同宣揚妙音。』 師父說：『清遇在哪裡？』 僧人說：『法王的法就是這樣。』 師父說：『誰來證明？』於是說：『靈山的付囑分明，各位上座一時驗證。如果驗證到了，就沒有別的道理，只是現在這樣。譬如太虛空，日光明亮，雲彩昏暗，山河大地，一切有為的世界，都明明白白地顯現，乃至無為的境界也是這樣。世尊的付囑，直到今天，並沒有絲毫差別，還要付囑給誰呢？所以祖師說：心自本來心，本心非有法，有法有本心，非心非本法。』這就是靈山付囑的榜樣。各位上座，徹底領會才好，不要虛度時光。國王的恩德難以報答，諸佛的恩德難以報答，父母師長的恩德難以報答，十方施主的恩德難以報答，更何況是建立如此次第，佛法興隆，如果不是國王的恩德力量，怎麼能這樣呢？如果要報恩，應當明徹道眼。
【English Translation】 English version Hundreds and thousands of gates of supernatural powers, hundreds and thousands of gates of wondrous functions, all cannot escape from the Prajna (Wisdom) sea. Why? Because all dharmas are established on the basis of non-abiding. Therefore, it is said that birth and death, coming and going, evil and righteousness, movement and stillness, and thousands of changes and transformations are all the great samadhi gates of the Buddhas, and there is nothing that surpasses this. All of you senior monks should thoroughly investigate and understand this, which can increase the lifespan of the Buddhadharma. Treasure this.
Giving a Dharma talk. A monk asked: 'The World Honored One entrusted the Eye of the True Dharma to Mahakasyapa (Great Kasyapa, one of the principal disciples of the Buddha). Then, in the Pippala Cave, to whom did Kasyapa entrust it?' The master said: 'Who should I tell?' The monk said: 'In that case, the entrustment at Vulture Peak (Grdhrakuta Mountain, where the Buddha preached) is no different from today.' The master said: 'Where did you see Vulture Peak?' The monk asked: 'The Dharma Eye's precious seal is personally transmitted by you, Master. To whom should it be entrusted today?' The master said: 'Dong, dong, the drum, strike one end, and both ends sound.' The monk said: 'In that case, the thousands of sages are of the same kind, and there is no difference between ancient and modern.' The master said: 'The Zen river is calm, searching for water迷源(losing the source).' The monk Qingyu asked: 'The emperor protects the Dharma, and the master comes in response to the emperor's grace. In the Prajna assembly, please, Master, give instructions.' The master said: 'Clearly remember.' The monk said: 'In that case, the cloud platform's precious net together proclaims the wonderful sound.' The master said: 'Where is Qingyu?' The monk said: 'The Dharma King's Dharma is like this.' The master said: 'Who will prove it?' Then he said: 'The entrustment at Vulture Peak is clear. All of you senior monks should verify it at once. If you verify it, there is no other principle, it is just like this now. For example, in the great void, the sun is bright, the clouds are dark, the mountains, rivers, and earth, all conditioned worlds, are clearly manifest, and even the unconditioned realm is also like this. The World Honored One's entrustment, until today, has not changed in the slightest. To whom else should it be entrusted? Therefore, the patriarch said: The mind itself is originally the mind, the original mind is not a dharma, having dharma has the original mind, not mind, not original dharma.' This is the model of the entrustment at Vulture Peak. All of you senior monks, it is good to thoroughly understand it, do not waste time. The kindness of the king is difficult to repay, the kindness of the Buddhas is difficult to repay, the kindness of parents and teachers is difficult to repay, the kindness of the benefactors of the ten directions is difficult to repay, let alone establishing such order, the Buddhadharma flourishes. If it were not for the power of the king's kindness, how could it be like this? If you want to repay kindness, you should clarify the eye of the Tao.
。入般若性海。始得。久位珍重 上堂。僧問。古德道。人空法亦空。二相本來同。師曰。山河大地。曰學人不會。乞師方便。師曰。甚麼處不是方便。問名假法假。人空法空。向去諸緣。請師直指。師曰。謝此一問。曰不睹王居壯。焉知天子尊。師曰。貪觀天上月。失卻手中橈。問教中道。心清凈故。法界清凈。如何是清凈心。師曰迦陵頻伽共命之鳥。曰與法界是一是二。師曰。你自問別人。乃曰。大道廓然。詎齊今古。無名無相。是法是修。良由法界無邊。心亦無際。無事不彰。無言不顯。如是會得。喚作般若現前。理同真際。一切山河大地。森羅萬象。墻壁瓦礫。並無絲毫可得虧闕。無事久立珍重 上堂。僧問。承師有言。九天擎玉印。七佛兆前心。如何是印。師曰。不露文。曰如何是心。師曰。你名安嗣。乃曰。法界性海。如函如蓋。如鉤如鎖。如金與金。位位皆齊。無纖毫參差。不相混濫。非一非異。非同非別。若歸實地去。法法皆到底。不是上來問個如何若何。便是不問時。便非在長連床上。坐時是有。不坐時是無。祇如諸方老宿言教在世。如恒河沙。如來一大藏經。卷卷皆說佛理。句句盡言佛心。因甚麼得不會去。若一向織絡言教。意識解會。饒上座經塵沙劫。亦不能得徹。此喚作顛倒知見。識心活計
【現代漢語翻譯】 現代漢語譯本： 進入般若（Prajna，智慧）的性海，才能真正獲得。長久安住於此，珍重！ （師父）上堂說法。有僧人提問：『古德（古代的得道高僧）說，人空法也空，兩種現象本來相同。』師父說：『山河大地。』僧人說：『學人（學生）不明白，請師父開示。』師父說：『哪裡不是方便（Upaya，善巧）？』（僧人）問：『名字是假，法也是假的，人空法也空，未來的種種因緣如何？請師父直接指點。』師父說：『感謝你這一問。』（僧人）說：『不看到王宮的壯麗，怎麼知道天子的尊貴？』師父說：『貪看天上的月亮，卻失去了手中的船槳。』（僧人）問：『經教中說，心清凈的緣故，法界（Dharmadhatu，宇宙萬有）也清凈。什麼是清凈心？』師父說：『迦陵頻伽（Kalavinka，妙音鳥）和共命鳥（Jivajiva，雙頭鳥）。』（僧人）說：『（清凈心）與法界是一還是二？』師父說：『你自己問別人吧。』 於是（師父）說：『大道如此開闊，哪裡能用今古來衡量？無名無相，是法也是修行。正因為法界無邊無際，心也無邊無際。沒有什麼事情不彰顯，沒有什麼言語不顯現。如果這樣領會，就叫做般若現前，道理與真際相同。一切山河大地，森羅萬象，墻壁瓦礫，都沒有絲毫的虧損或欠缺。』沒有什麼事，（我）長久站立，珍重！ （師父）上堂說法。有僧人提問：『聽師父說過，九天擎著玉印，七佛（過去七佛）預示了前心。什麼是印？』師父說：『不顯露文字。』（僧人）說：『什麼是心？』師父說：『你名叫安嗣。』 於是（師父）說：『法界性海，如盒子如蓋子，如鉤子如鎖，如金子與金子，每個位置都相同，沒有絲毫的參差，不相混淆，不是一也不是異，不是同也不是別。如果迴歸到實地，那麼一切法都到達了終點。不是上來問個如何若何，便是不問的時候。便不是在長連床上，坐著的時候是有，不坐的時候是無。就像各方老宿（有經驗的僧人）的言教在世，如恒河沙數一般，如來（Tathagata，佛）的一大藏經，卷卷都在說佛理，句句都在說佛心。為什麼卻不能領會呢？如果一味地編織言教，用意識去理解，即使上座（指僧人）經歷了塵沙劫（無數的時間），也不能徹底明白。這叫做顛倒知見，識心的活計。』
【English Translation】 English version: Entering the nature-sea of Prajna (wisdom), one can truly attain. Abide here for a long time, cherish this! (The Master) ascended the hall to preach. A monk asked: 'An ancient worthy (an enlightened monk of the past) said, 'People are empty, and the Dharma is also empty; the two aspects are originally the same.' The Master said: 'Mountains, rivers, and the great earth.' The monk said: 'The student does not understand, please enlighten me.' The Master said: 'Where is there no Upaya (skillful means)?' (The monk) asked: 'Names are false, and the Dharma is also false; people are empty, and the Dharma is also empty; what about the various future conditions? Please directly point it out.' The Master said: 'Thank you for this question.' (The monk) said: 'Without seeing the magnificence of the royal palace, how can one know the nobility of the Son of Heaven?' The Master said: 'Greedy for watching the moon in the sky, one loses the oar in hand.' (The monk) asked: 'The teachings say, 'Because the mind is pure, the Dharmadhatu (the universe and all phenomena) is also pure. What is a pure mind?' The Master said: 'Kalavinka (a mythical bird with a beautiful voice) and Jivajiva (a two-headed bird).' (The monk) said: 'Is (the pure mind) one with the Dharmadhatu, or two?' The Master said: 'Ask others yourself.' Then (the Master) said: 'The Great Path is so vast, how can it be measured by the past and present? Without name or form, it is both Dharma and practice. Precisely because the Dharmadhatu is boundless, the mind is also boundless. There is nothing that is not manifested, and no words that are not revealed. If you understand it in this way, it is called Prajna appearing before you, and the principle is the same as the true reality. All mountains, rivers, and the great earth, the myriad phenomena, walls, bricks, and tiles, have no slightest deficiency or lack.' Nothing more, (I) stand for a long time, cherish this! (The Master) ascended the hall to preach. A monk asked: 'I have heard the Master say, 'The nine heavens hold up the jade seal, and the seven Buddhas (the seven past Buddhas) foreshadowed the pre-mind.' What is the seal?' The Master said: 'It does not reveal words.' (The monk) said: 'What is the mind?' The Master said: 'Your name is Ansi.' Then (the Master) said: 'The nature-sea of the Dharmadhatu is like a box and a lid, like a hook and a lock, like gold and gold, every position is the same, without the slightest difference, not confused, neither one nor different, neither the same nor separate. If you return to the real ground, then all Dharmas reach the end. It is not just asking 'how' and 'what', it is also not asking at all. It is not just being on the long meditation bed, being seated is existence, not being seated is non-existence. Just like the teachings of the experienced monks in all directions are as numerous as the sands of the Ganges River, the great collection of sutras of the Tathagata (Buddha), every volume speaks of the principles of the Buddha, and every sentence speaks of the mind of the Buddha. Why can't you understand it? If you only weave words and teachings, and use consciousness to understand, even if the senior monk (referring to the monk) goes through countless kalpas (eons), he will not be able to understand thoroughly. This is called inverted knowledge and views, the livelihood of the discriminating mind.'
。並無得力處。此蓋為根腳下不明。若究盡諸佛法源。河沙大藏。一時現前。不欠絲毫。不剩絲毫。諸佛時常。出世時常。說法度人。未曾間歇。乃至猿啼鳥叫草木叢林。常助上座發機。未有一時不為。上座有如是奇特處。可惜許。諸上座大家究取。令法久住。世間增益。人天壽命。國王安樂。無事珍重 上堂。舉古者道。吾有一言。天下人間。若人不會。綠水青山。且作么生。是一言底道理。古人語須是曉達始得。若是將言而名。于言未有個會處。良由究盡諸法根蒂始會。一言不是一言半句。思量解會。喚作一言。若會言語道斷心行處滅。始到古人境界。亦不是閉目藏睛。暗中無所見喚作言語道斷。且莫賺會。佛法不是這個道理。要會么。假饒經塵沙劫說。亦未曾有半句到諸上座。經塵沙劫不說。亦未曾欠少半句。須應徹底會去始得。若如是斟酌名言。空勞心力。並無用處。與諸上座。共相證明。後學初心。速須究取。久立珍重 上堂。僧問。髑髏常幹世界。鼻孔摩觸家風。如何是髑髏常幹世界。師曰。更待答話在。曰如何是鼻孔摩觸家風。師曰。時復舉一遍。問一人。執炬自燼其身。一人。抱冰橫屍于路。此二人。阿誰辨道。師曰。不遺者。曰不會。乞師指示。師曰。你名敬新。曰未審。還有人證明也無。師曰。
【現代漢語翻譯】 現代漢語譯本 並沒有得力之處。這都是因為根基下不明白。如果能窮盡諸佛的法源，就像恒河沙數般的大藏經，一時之間全部顯現於眼前，不缺少絲毫，也不剩餘絲毫。諸佛時常出世，時常說法度人，未曾間斷。乃至猿猴啼叫、鳥兒鳴叫、草木叢林，常常幫助各位上座啓發機鋒，沒有一時不為此。各位上座有如此奇特之處，可惜啊！諸位上座大家仔細探究，使佛法長久住世，世間增益，人天壽命延長，國王安樂，無事，珍重。
上堂說法。舉古代的人說道：『我有一句話，天下人間，如果有人不會，綠水青山。』且說怎麼做，才是一句話的道理？古人的話必須是曉達才能明白。如果是將言語作為名相，對於言語還沒有領會之處。實在是由於窮盡諸法的根源才能領會。一句話不是一言半句，思量理解領會，稱作一句話。如果領會到言語道斷、心行處滅，才到達古人的境界。也不是閉目藏睛，暗中什麼也看不見，稱作言語道斷。且不要錯誤領會。佛法不是這個道理。想要領會嗎？假如經過像塵沙劫（極長的時間單位）那樣長的時間來說，也未曾有半句到達各位上座。經過像塵沙劫那樣長的時間不說，也未曾欠缺減少半句。必須徹底領會才能明白。如果這樣斟酌名言，白白耗費心力，並沒有用處。與各位上座，共同互相證明。後學初學者，迅速必須探究領會。久站，珍重。
上堂說法。僧人問：『髑髏（死人頭骨）常常觸及世界，鼻孔摩挲家風。如何是髑髏常常觸及世界？』師父說：『還要等待回答嗎？』（僧人）說：『如何是鼻孔摩挲家風？』師父說：『時常再舉一遍。』問一個人：『一個人，執持火炬燒盡自身；一個人，抱著冰塊橫屍于路。這二人，阿誰辨道？』師父說：『不遺漏的人。』（僧人）說：『不會，乞求師父指示。』師父說：『你名叫敬新。』（僧人）說：『不知道，還有人證明嗎？』師父說：
【English Translation】 English version There is no effective strength. This is all because the foundation is not clear. If one can exhaust the source of all Buddhas' Dharma, like the great treasury of scriptures as numerous as the sands of the Ganges River, all will appear before one's eyes in an instant, without lacking or surplus. The Buddhas constantly appear in the world, constantly preach the Dharma to save people, without interruption. Even the cries of monkeys, the songs of birds, and the forests of grass and trees, often help the venerable ones to inspire their minds, without a moment of not doing so. The venerable ones have such unique qualities, it is a pity! All of you venerable ones, please investigate carefully, so that the Dharma may abide in the world for a long time, the world may be enriched, the lives of humans and gods may be prolonged, the king may be at peace, nothing more, take care.
Ascending the hall to preach. Quoting the ancients who said: 'I have a word, for the world and humanity, if someone does not understand, green waters and green mountains.' Then how to do it, what is the principle of a word? The words of the ancients must be understood to be clear. If one uses words as names, there is still no understanding of the words. It is truly because one exhausts the root of all Dharmas that one can understand. A word is not half a word, thinking and understanding, called a word. If one understands that words are cut off and the mind's actions cease, then one reaches the realm of the ancients. It is also not closing the eyes and hiding the pupils, seeing nothing in the dark, called the cessation of words. Do not misunderstand. The Buddha's Dharma is not this principle. Want to understand? Even if one speaks for as long as countless kalpas (extremely long units of time), not even half a sentence will reach you venerable ones. Even if one does not speak for as long as countless kalpas, not even half a sentence will be lacking. One must thoroughly understand to understand. If one deliberates on names and words in this way, one will waste one's mental energy in vain, and it will be of no use. I will prove it together with you venerable ones. Beginners who are new to learning must quickly investigate and understand. Standing for a long time, take care.
Ascending the hall to preach. A monk asked: 'A skull constantly touches the world, the nostrils caress the family style. What is a skull constantly touching the world?' The master said: 'Are you still waiting for an answer?' (The monk) said: 'What is the family style of the nostrils caressing?' The master said: 'Repeat it often.' Asked a person: 'One person, holding a torch, burns himself to ashes; one person, holding ice, lies dead on the road. Which of these two people discerns the Way?' The master said: 'The one who does not miss.' (The monk) said: 'I don't understand, I beg the master to instruct me.' The master said: 'Your name is Jingxin (Reverent New).' (The monk) said: 'I don't know, is there anyone to prove it?' The master said:
有曰。甚麼人證明。師曰敬新。問牛頭未見四祖時如何。師曰。異境靈蹤。睹者皆羨。曰見后如何。師曰。適來向你道甚麼。問古者道。敲打虛空鳴觳觳。石人木人齊應諾。六月降雪落紛紛。此是如來大圓覺。如何是敲打虛空底。師曰。崑崙奴。著鐵褲。打一棒。行一步。曰恁么則木人石人齊應諾也。師曰。你還聞么。乃曰。諸佛法門。時常如是。譬如大海。千波萬浪。未嘗暫住。未嘗暫有。未嘗暫無。浩浩地光明自在。示三世于毛端。圓古今於一念。應進徹底明達始得。不是問一則話。記一轉話。巧作道理。風雲水月。四六八對。便當佛法。莫自賺諸上座。究竟無益。若徹底會去。實無可隱藏。無剎不彰。無塵不現。直下凡夫位齊諸佛。不用纖毫氣力。一時會取好。無事珍重 師因興教明問。飲光持釋迦丈六之衣。在雞足山。候彌勒下生。將丈六之衣。披在千尺之身。應量恰好。祇如釋迦身長丈六。彌勒身長千尺。為復是身解短耶。衣解長耶。師曰。汝卻會。明拂袖便出去。師曰。小兒子。山僧若答汝不是。當有因果。汝若不是。吾當見之。明歸。七日吐血。浮光和尚勸曰。汝速去懺悔。明乃至師方丈。悲泣曰。愿和尚慈悲。許某懺悔。師曰。如人倒地。因地而起。不曾教汝起倒。明又曰。若許懺悔。某常終身給侍
【現代漢語翻譯】 現代漢語譯本 有人問：『誰能證明呢？』 師父說：『敬新可以證明。』 問：『牛頭禪師未見四祖道信（594-657）時，情況如何？』 師父說：『那時有奇異的境界和靈異的軌跡，看見的人都讚歎不已。』 問：『見了四祖之後又如何呢？』 師父說：『剛才我對你說了什麼？』 問：『古人說道：「敲打虛空，發出鳴觳觳的聲音，石人和木人一起應和，六月天降下紛紛大雪，這就是如來（Tathāgata）的大圓覺（Mahā-parinirvāṇa）。」 什麼是敲打虛空呢？』 師父說：『崑崙奴穿著鐵褲，打一棒，走一步。』 問：『這樣說來，木人和石人也會一起應和了？』 師父說：『你還聽得到嗎？』 於是那人說：『諸佛（Buddha）的法門（Dharma）常常是這樣的，譬如大海，千波萬浪，未曾暫時停止，未曾暫時存在，也未曾暫時消失，浩浩蕩蕩地光明自在，在毛端上顯示三世（過去、現在、未來），在一念之間圓滿古今，應該深入徹底地明達才能領會。不是問一句話，記住一句話，巧妙地編造道理，風雲水月，四六八對，就當作是佛法（Buddha Dharma），不要自己欺騙自己，各位上座，這樣做究竟沒有益處。如果徹底領會了，實在沒有什麼可以隱藏的，沒有哪個剎土（Buddha-field）不彰顯，沒有哪個微塵不顯現，當下凡夫的地位就與諸佛平等，不用花費絲毫力氣，一時領會最好，沒事了，珍重。』 師父因為興教明問：『飲光迦葉（Mahākāśyapa）拿著釋迦牟尼佛（Śākyamuni）一丈六尺高的金縷袈裟，在雞足山等待彌勒佛（Maitreya）下生，將一丈六尺的袈裟披在千尺高的彌勒佛身上，尺寸應該正好。只是釋迦牟尼佛的身高一丈六尺，彌勒佛的身高一千尺，到底是身子變短了呢？還是袈裟變長了呢？』 師父說：『你卻會問。』 興教明拂袖便出去了。 師父說：『小孩子！如果我回答你不對，當有因果報應。如果你不對，我當會見到。』 興教明回去后，七天吐血，浮光和尚勸他說：『你趕快去懺悔。』 興教明來到師父的方丈室，悲泣地說：『愿和尚慈悲，允許我懺悔。』 師父說：『如同人倒在地上，因地而起，我不曾教你起倒。』 興教明又說：『如果允許我懺悔，我願意終身侍奉您。』
【English Translation】 English version Someone asked: 'Who can prove it?' The master said: 'Jingxin can prove it.' Asked: 'What was it like when Niutou Chan Master had not yet met the Fourth Patriarch Daoxin (594-657)?' The master said: 'At that time, there were strange realms and spiritual traces, and those who saw them all admired them.' Asked: 'What was it like after meeting the Fourth Patriarch?' The master said: 'What did I just say to you?' Asked: 'The ancients said, "Knocking on the void, making a 'ming gu ku' sound, stone people and wooden people respond together, snow falls heavily in June, this is the great perfect enlightenment (Mahā-parinirvāṇa) of the Tathāgata." What is knocking on the void?' The master said: 'A Kunlun slave wearing iron pants, strikes once, takes one step.' Asked: 'In that case, wooden people and stone people will also respond together?' The master said: 'Can you still hear it?' Then that person said: 'The Dharma (Dharma) of all Buddhas (Buddha) is often like this, like the great ocean, with thousands of waves, never stopping temporarily, never existing temporarily, nor disappearing temporarily, vast and free in its luminosity, showing the three times (past, present, future) on the tip of a hair, perfecting the ancient and modern in a single thought, one should deeply and thoroughly understand to comprehend. It is not about asking one question, remembering one sentence, cleverly fabricating reasons, wind, clouds, water, and moon, four, six, eight pairs, and then considering it as the Buddha Dharma, do not deceive yourselves, all of you seated here, doing so is ultimately useless. If you thoroughly understand, there is really nothing to hide, no Buddha-field (Buddha-field) that is not manifested, no dust that does not appear, instantly the position of ordinary people is equal to all Buddhas, without spending the slightest effort, it is best to understand at once, nothing more, take care.' The master, because of Xingjiao Ming's question: 'Yinguang Kāśyapa (Mahākāśyapa) is holding Śākyamuni Buddha's (Śākyamuni) golden robe of sixteen feet in height, waiting for Maitreya Buddha (Maitreya) to descend at Chicken Foot Mountain, and the sixteen-foot robe is draped on the thousand-foot-tall Maitreya Buddha, the size should be just right. It's just that Śākyamuni Buddha's height is sixteen feet, and Maitreya Buddha's height is one thousand feet, is it that the body has become shorter? Or has the robe become longer?' The master said: 'You do know how to ask.' Xingjiao Ming flicked his sleeves and went out. The master said: 'Little child! If my answer to you is not correct, there will be karmic retribution. If you are not correct, I will see it.' After Xingjiao Ming returned, he vomited blood for seven days, and the monk Fuguan persuaded him: 'You should quickly repent.' Xingjiao Ming came to the master's abbot's room, weeping and said: 'May the master be compassionate and allow me to repent.' The master said: 'Like a person falling to the ground, rising because of the ground, I never taught you to fall and rise.' Xingjiao Ming also said: 'If you allow me to repent, I am willing to serve you for life.'
。師為出語曰。佛佛道齊。宛爾高低。釋迦彌勒。如印印泥 宋太祖開寶辛未。華頂西峰。忽摧聲震一山。師曰。吾非久矣。明年六月。大星殞于華頂。林木變白。師乃示疾于蓮華峰。參問如常。二十八日。集眾言別。跏趺而逝。壽八十二。臘六十五。
金陵清涼泰欽法燈禪師
魏府人。生而知道。辯才無礙。入法眼之室。海眾歸之。僉曰。敏匠。初住洪州雙林。開堂日。指法座曰。此山先代尊宿。曾說法來。此座高廣。不才何升。古昔有言。作禮須彌燈王如來。乃可得坐。且道。須彌燈王如來。今在何處。大眾要見么。一時禮拜。便升座。良久曰。大眾祇如此也。還有會處么。僧問。如何是雙林境。師曰。畫也畫不成。曰如何是境中人。師曰。且去境也未識。且討人。又僧問。一佛出世。震動乾坤。和尚出世。震動何方。師曰。甚麼處見震動。曰爭奈即今何。師曰。今日有甚麼事。有僧出禮拜。師曰。道者。前時謝。汝謂我將甚麼與汝好。僧擬問次。師曰。將謂相悉。卻成不委。問如何是西來密密意。師曰。苦問。一佛出世。普潤群生。和尚出世。當爲何人。師曰。不徒然。曰恁么則大眾有賴也。師曰。何必。乃曰。且住得也。久立尊官。及諸大眾。今日相請勤重。此個殊功。比喻何及。所以道。未了
【現代漢語翻譯】 現代漢語譯本： 老師開示說：『佛與佛的道是齊等的，但顯現上卻有高低之別。釋迦（Śākyamuni，能仁寂默）和彌勒（Maitreya，慈氏），就像用印章蓋在泥上一樣，印印相符。』宋太祖開寶辛未年（971年），華頂山西峰忽然崩塌，聲響震動整個山。老師說：『我將不久於人世了。』第二年六月，一顆巨大的星隕落在華頂山，林木都變成了白色。老師於是示現疾病在蓮華峰，前來參問的人和平常一樣。二十八日，召集眾人告別，結跏趺坐而逝世，享年八十二歲，僧臘六十五年。
金陵清涼泰欽法燈禪師
是魏府人。天生就具有智慧，辯才無礙。進入法眼文益（Fayan Wenyi）的門下，僧眾都歸服於他，都稱讚他是『敏匠』。起初住在洪州雙林寺，開堂說法時，指著法座說：『這座山先代的尊宿，曾經在這裡說法。這座法座如此高大寬廣，我這樣不才的人怎麼能登上呢？古時候有句話說，向須彌燈王如來（Sumeru Lamp King Tathagata）作禮，才可以坐上去。那麼，須彌燈王如來現在在哪裡呢？大眾想要見他嗎？』一時之間，大眾都行禮拜。老師便升座說法。良久之後說：『大眾只是這樣而已。還有領會的地方嗎？』有僧人問：『什麼是雙林寺的境界？』老師說：『畫也畫不成。』僧人說：『什麼是境界中的人？』老師說：『且先去認識境界，還沒有認識境界，就先去尋找人。』又有僧人問：『一佛出世，震動乾坤，和尚您出世，震動了哪個地方？』老師說：『在什麼地方見到震動了？』僧人說：『那現在又如何呢？』老師說：『今天有什麼事嗎？』有僧人出來禮拜，老師說：『道者，前時的感謝已經過去了，你認為我應該給你什麼好呢？』僧人正要提問，老師說：『本以為互相瞭解，卻原來並不瞭解。』問：『什麼是西來密密意（Bodhidharma's intention in coming from the West）？』老師說：『白白地問。』『一佛出世，普遍滋潤眾生，和尚您出世，應當爲了什麼人？』老師說：『不是徒勞的。』僧人說：『這樣說來，大眾就有依靠了。』老師說：『何必呢？』於是說：『且住在這裡。』久立的尊官以及各位大眾，今天相請如此勤懇隆重，這份殊勝的功德，用什麼來比喻呢？所以說，沒有了悟……』
【English Translation】 English version: The master gave the following instruction: 'The paths of all Buddhas are equal, yet they appear to have differences in height. Śākyamuni (the capable and silent one) and Maitreya (the benevolent one) are like seals pressed into mud, each impression perfectly matching the other.' In the Xinwei year (971 AD) of the Kaibao reign of Emperor Taizu of the Song Dynasty, the West Peak of Mount Huading suddenly collapsed, the sound shaking the entire mountain. The master said, 'I will not be here for long.' In the sixth month of the following year, a great star fell on Mount Huading, and the trees turned white. The master then manifested illness at Lotus Flower Peak, and those who came to inquire were as usual. On the twenty-eighth day, he gathered the assembly to bid farewell, sat in full lotus posture, and passed away. He lived to be eighty-two years old, with sixty-five years as a monk.
Chan Master Facheng of Qingliang Temple in Jinling
He was a native of Wei Prefecture. He was born with wisdom and had unimpeded eloquence. He entered the school of Fayan Wenyi (Dharma Eye Wenyi), and the monastic community all submitted to him, praising him as a 'skillful craftsman.' Initially, he resided at Shuanglin Temple in Hongzhou. On the day of his opening sermon, he pointed to the Dharma seat and said, 'The venerable predecessors of this mountain have preached here before. This seat is so high and wide, how can I, with my lack of talent, ascend it? There is an ancient saying that one must pay homage to Sumeru Lamp King Tathagata (Sumeru Lamp King Tathagata) in order to be able to sit. So, where is Sumeru Lamp King Tathagata now? Do you all want to see him?' At that moment, the assembly all bowed in reverence. The master then ascended the seat and preached. After a long while, he said, 'The assembly is just like this. Is there anyone who understands?' A monk asked, 'What is the realm of Shuanglin Temple?' The master said, 'It cannot be painted.' The monk said, 'What is the person in the realm?' The master said, 'First go and recognize the realm; if you have not recognized the realm, then first go and seek the person.' Another monk asked, 'When one Buddha appears in the world, it shakes the universe. When you, Master, appear in the world, what place does it shake?' The master said, 'Where do you see the shaking?' The monk said, 'What about right now?' The master said, 'What is happening today?' A monk came forward to bow, and the master said, 'Practitioner, the previous thanks have passed. What do you think I should give you?' As the monk was about to ask, the master said, 'I thought we understood each other, but it turns out we do not.' He asked, 'What is the secret intention of Bodhidharma's coming from the West?' The master said, 'A futile question.' 'When one Buddha appears in the world, he universally nourishes all beings. When you, Master, appear in the world, who should you be for?' The master said, 'It is not in vain.' The monk said, 'In that case, the assembly has something to rely on.' The master said, 'Why necessarily?' Then he said, 'Let's stay here.' The honored officials and all of you who have been standing for a long time, today you have invited me with such diligence and respect. What can be compared to this extraordinary merit? Therefore, it is said, without understanding...'
之人。聽一言。祇這如今誰動口。便下座。立倚拄杖。而告眾曰。還會么。天龍寂聽而雨華莫作。須菩提幀子畫將去。且恁么信受奉行 問新到。近離甚處。曰廬山。師拈起香合曰。廬山還有這個也無。僧無對。師自代云。尋香來禮拜和尚 問百骸俱潰散。一物鎮長靈。未審。百骸一物。相去多少。師曰。百骸一物。一物百骸 次住上藍護國院。僧問。十方俱擊鼓。十處一時聞。如何是聞。師曰。汝從那方來 問善行菩薩道。不染諸法相。如何是菩薩道。師曰。諸法相。曰如何得不染去。師曰。染著甚麼處 問不久開選場。還許學人選也無。師曰。汝是點額人。又曰。汝是甚麼科目 問如何是演大法義。師曰。我演何似汝演 次住金陵龍光院。上堂。維那白椎曰。法筵龍象眾。當觀第一義。師曰。維那早是第二義。長老即今是第幾義。乃舉衣袖曰。會么。大眾此是手舞是蹈。莫道五百生前曾為樂主來。或有疑情。請垂見示 問上藍一曲師親唱。今日龍光事若何。師曰。汝甚麼時到上藍來。曰諦當事如何。師曰。不諦當即別處覓 問如何是佛法大意。師曰。且問小意。卻來與汝大意。師后住清涼。上堂。僧出禮拜。師曰。這僧最先出。為大眾答國主深恩。僧便問。國主請命。祖席重開。學人上來。請師直指心源。師曰。
【現代漢語翻譯】 之人。聽我一言。就說現在是誰在說話？說完便走下座位，靠著拄杖，對大家說：『明白了嗎？』天龍寂靜地聽著，天空中飄落著花朵，不要妄加猜測。須菩提（釋迦摩尼十大弟子之一，解空第一）把這些話畫下來帶回去，就這樣相信並遵照實行吧！ 問新來的僧人：『你最近從哪裡來？』回答說：『廬山。』禪師拿起香盒說：『廬山還有這個東西嗎？』僧人無言以對。禪師自言自語道：『尋香來禮拜和尚。』 問：『百骸（全身的骨骼）都潰散了，有一物（指本性）卻永遠存在。請問，百骸和一物，相差多少？』禪師說：『百骸即一物，一物即百骸。』 後來禪師住在上藍護國院。有僧人問：『十方同時敲鼓，十處同時聽到。什麼是聞？』禪師說：『你從哪一方來？』 問：『善於修行菩薩道的人，不沾染各種法相。什麼是菩薩道？』禪師說：『各種法相。』問：『如何才能不沾染呢？』禪師說：『沾染在什麼地方了？』 問：『不久將要舉行科舉考試，允許學人蔘加考試嗎？』禪師說：『你是已經確定錄取的人。』又說：『你是什麼科目？』 問：『如何是演說大法義？』禪師說：『我演說像你演說嗎？』 後來禪師住在金陵龍光院。上堂說法時，維那（寺院中負責維持秩序的僧人）敲椎說：『法筵龍象眾，當觀第一義。』禪師說：『維那說的已經是第二義了。長老現在說的是第幾義？』於是舉起衣袖說：『明白了嗎？』各位，這是手舞還是足蹈？不要說我五百生前曾經是樂主。如果有什麼疑問，請提出來。』 問：『上藍一曲是禪師您親自唱的，今天在龍光院又將如何呢？』禪師說：『你什麼時候到過上藍？』問：『真實情況如何？』禪師說：『不真實就到別處尋找。』 問：『如何是佛法大意？』禪師說：『先問小意，之後再告訴你大意。』禪師後來住在清涼寺。上堂說法時，有僧人出來禮拜。禪師說：『這位僧人最先出來，為大眾答謝國主（皇帝）的深恩。』僧人便問：『國主（皇帝）**，祖席重開，學人前來，請禪師直接指示心源。』禪師說：
【English Translation】 A person. Listen to a word. Just this, who is speaking now? Then he stepped down from the seat, leaned on his staff, and said to the assembly, 'Do you understand?' The nagas and dragons listened silently, and flowers rained down from the sky. Do not make wild guesses. Subhuti (one of the ten great disciples of Sakyamuni, foremost in understanding emptiness) should paint these words and take them back, and just believe and practice accordingly! A newly arrived monk asked, 'Where have you come from recently?' He replied, 'Mount Lu.' The master picked up the incense box and said, 'Does Mount Lu also have this?' The monk was speechless. The master said to himself, 'Coming to seek incense to pay respects to the abbot.' Asked, 'When the hundred bones (the entire skeleton) are scattered, there is one thing (referring to the original nature) that remains eternally. May I ask, how much difference is there between the hundred bones and the one thing?' The master said, 'The hundred bones are the one thing, and the one thing is the hundred bones.' Later, the master resided at the Shanglan Protecting the Nation Monastery. A monk asked, 'When the drums are beaten simultaneously in the ten directions, they are heard simultaneously in the ten places. What is hearing?' The master said, 'From which direction do you come?' Asked, 'One who skillfully practices the Bodhisattva path does not become attached to various dharma characteristics. What is the Bodhisattva path?' The master said, 'Various dharma characteristics.' Asked, 'How can one avoid becoming attached?' The master said, 'Attached to what?' Asked, 'An imperial examination will be held soon. Will students be allowed to participate in the examination?' The master said, 'You are already one who is guaranteed to be selected.' And said, 'What subject are you?' Asked, 'What is expounding the great meaning of the Dharma?' The master said, 'Is my expounding like your expounding?' Later, the master resided at the Longguang Monastery in Jinling. When he ascended the Dharma hall, the director (the monk in charge of maintaining order in the monastery) struck the gavel and said, 'The dragon and elephant assembly at the Dharma gathering should contemplate the first meaning.' The master said, 'What the director said is already the second meaning. What meaning is the elder speaking of now?' Then he raised his sleeves and said, 'Do you understand?' Everyone, is this dancing with hands or stomping with feet? Don't say that I was once a master of music five hundred lives ago. If there are any doubts, please raise them.' Asked, 'The song of Shanglan was sung by the master himself. What will happen today at Longguang Monastery?' The master said, 'When did you come to Shanglan?' Asked, 'What is the true situation?' The master said, 'If it is not true, then look elsewhere.' Asked, 'What is the great meaning of the Buddha Dharma?' The master said, 'First ask about the small meaning, and then I will tell you the great meaning.' Later, the master resided at Qingliang Temple. When he ascended the Dharma hall, a monk came out to prostrate. The master said, 'This monk came out first to thank the national ruler (the emperor) for his deep kindness on behalf of the assembly.' The monk then asked, 'The national ruler (the emperor) **, the ancestral seat is reopened, and the student has come to ask the master to directly point out the source of the mind.' The master said:
上來卻下去。問法眼一燈。分照天下。和尚一燈。分照何人。師曰。法眼甚麼處分照來。師乃曰。某甲。本欲居山藏拙。養病過時。奈緣先師有未了底公案。出來與他了卻。時有僧問。如何是先師未了底公案。師便打曰。祖禰不了。殃及兒孫。曰過在甚麼處。師曰。過在我。殃及你。江南國主問。先師有甚麼不了底公案。師曰。見分㭊。次異日又問曰。承聞。長老於先師。有異聞底事。師作起身勢。國主曰。且坐 師謂眾曰。先師法席五百眾。今祇有十數人在。諸方為導首。你道莫有錯指人路底么。若錯指。教他入水入火。落坑落塹。然古人又道。我若向刀山。刀山自摧折。我若向鑊湯。鑊湯自消滅。且作么生商量。言語即熟。及問著便生疏去。何也。祇為隔闊多時。上座但會我。甚麼處去不得。有去不得者。為眼等諸根。色等諸法。諸法且置。上座。開眼見甚麼。所以道不見一法。即如來方得。名為觀自在。珍重 師于宋太祖開寶甲戌六月示疾。告眾曰。老僧臥疾。強牽拖與汝相見。如今隨處道場。宛然化城。且道。作么生是化城。不見古導師云。寶所非。遙須且前進。及至城所。又道。我所化作。今汝諸人。試說個道理看。是如來禪。祖師禪。還定得么。汝等雖是晚生。須知僥忝我國主。凡所勝地。建一道場。所
【現代漢語翻譯】 現代漢語譯本 上來卻又下去。有人問法眼文益禪師（885-958，雲門宗創始人）『一燈分照天下，和尚您的一燈又分照何人？』 禪師說：『法眼禪師從什麼地方分照過來的？』 禪師於是說：『我本來想隱居山林，藏起我的笨拙，養病度日。無奈先師有未了結的公案，我出來替他了結。』 當時有僧人問：『什麼是先師未了結的公案？』 禪師便打他，說：『祖先不了結，禍及子孫。』 僧人說：『過錯在什麼地方？』 禪師說：『過錯在我，禍及你。』 江南國主問：『先師有什麼不了結的公案？』 禪師說：『見解上的分別。』 之後有一天又問：『聽說長老您對於先師，有不同尋常的見聞。』 禪師做出起身的姿勢。國主說：『請坐。』 禪師對大家說：『先師的法席下有五百人，現在只有十幾個人在了。各處都成爲了導師。你們說有沒有錯指人路的呢？如果錯指，就會教人入水入火，落坑落塹。然而古人又說：『我如果走向刀山，刀山自然摧折；我如果走向鑊湯，鑊湯自然消滅。』 且要如何商量呢？言語上很熟悉，等到問到的時候就生疏了。為什麼呢？只因爲隔絕太久了。各位只要知道我，什麼地方去不得？有去不得的地方，是因為眼等諸根，色等諸法。諸法且先放下，各位，睜眼看見什麼？所以說不見一法，才能成為如來，才能名為觀自在（Avalokiteśvara）。珍重。』 禪師于宋太祖開寶甲戌年（964年）六月示疾，告訴大家說：『老僧我臥病在床，勉強拖著病體與你們相見。如今隨處都是道場，宛然如化城一般。且說，什麼是化城？不見古導師說：『寶所非遙，須且前進。』 及至城所，又說：『我所化作。』 如今你們各位，試說個道理看看。是如來禪，祖師禪，還定得了嗎？你們雖然是後生晚輩，須知僥倖有我國主，凡是勝地，都建立道場，所
【English Translation】 English version Coming up and then going down. Someone asked Fayan Wenyi (885-958, founder of the Yunmen School), 'One lamp illuminates the whole world, whom does your lamp illuminate?' The Chan master said, 'From where does Fayan illuminate?' The Chan master then said, 'I originally wanted to live in seclusion in the mountains, hide my clumsiness, and spend my days nursing my illness. But my late teacher had an unfinished public case, so I came out to settle it for him.' At that time, a monk asked, 'What is the unfinished public case of the late teacher?' The Chan master then hit him and said, 'If the ancestors don't settle it, the misfortune will befall the descendants.' The monk said, 'Where is the fault?' The Chan master said, 'The fault is with me, and the misfortune befalls you.' The ruler of Jiangnan asked, 'What unfinished public case did the late teacher have?' The Chan master said, 'Discrimination in views.' Later, one day he asked again, 'I heard that you, Elder, have extraordinary knowledge about the late teacher.' The Chan master made a gesture of getting up. The ruler said, 'Please sit down.' The Chan master said to everyone, 'There were five hundred people under the late teacher's Dharma seat, but now there are only a dozen people left. They have become leaders everywhere. Do you think there are any who have wrongly pointed the way? If they point wrongly, they will teach people to enter water and fire, and fall into pits and trenches. However, the ancients also said, 'If I go to the mountain of knives, the mountain of knives will naturally collapse; if I go to the cauldron of boiling water, the cauldron of boiling water will naturally disappear.' How should we discuss this? We are familiar with the words, but when asked, we become unfamiliar. Why? Only because we have been separated for too long. All of you only need to know me, where can't you go? If there are places you can't go, it is because of the various roots such as the eyes, and the various dharmas such as form. Let's put aside the various dharmas for now, everyone, what do you see when you open your eyes? Therefore, it is said that not seeing a single dharma is how one becomes a Tathagata (Tathāgata), and is named Avalokiteśvara (Avalokiteśvara). Treasure this.' The Chan master showed signs of illness in the sixth month of the Jiaxu year (964) of Emperor Taizu's Kaibao reign in the Song Dynasty, and told everyone, 'I, the old monk, am lying in bed, forcing myself to see you. Now every place is a Dharma assembly, just like a magic city. Tell me, what is a magic city? Didn't the ancient guide say, 'The treasure land is not far away, you must continue to move forward.' And when you reach the city, he also said, 'I created it.' Now all of you, try to say a reason and see. Is it the Zen of the Tathagata, the Zen of the Patriarch, can you determine it? Although you are latecomers, you must know that I am fortunate to have our ruler, and wherever there is a scenic spot, a Dharma assembly is established, and the
須不闕。祇要汝開口。如今不知阿那個是。汝口爭答效他四恩。三有欲得會么。但識口必無咎。縱有咎。因汝有。我今火風相逼。去住是常道。老僧住持。將逾一紀。每承國主助發。至於檀越。十方道侶。主事小師。皆赤心為我。默而難言。或披麻帶布。此即順俗。我道違真。且道。順好違好。然但順我道。即無顛倒。我之遺骸。必于南山大智藏和尚左右。乞一墳冢。升沉皎然。不淪化也。努力珍重。二十四日。安坐而終。
杭州靈隱清聳禪師
福州人。初參法眼。眼指雨謂師曰。滴滴落在上座眼裡。師初不喻旨。后因閱華嚴感悟。承眼印可。回止明州四明山卓庵。節度使錢億。執事師之禮。忠懿王。命于臨安兩處開法。后居靈隱上寺。署了悟禪師 上堂。十方諸佛。常在汝前。還見么。若言見。將心見。將眼見。所以道。一切法不生。一切法不滅。若能如是解。諸佛常現前。又曰。見色便見心。且喚甚麼作心。山河大地。萬象森羅。青黃赤白。男女等相。是心不是心。若是心。為甚麼卻成物象去。若不是心。又道。見色便見心。還會么。祇為迷此而成顛倒。種種不同。于無同異中。強生同異。且如今直下當承。頓豁本心皎然。無一物可作見聞。若離心別求解脫者。古人喚作迷波討源。卒難曉悟。僧問。
【現代漢語翻譯】 現代漢語譯本： 須不闕（人名，不詳）。只要你開口，如今不知道哪個是。你口怎麼回答傚法四恩？三有（佛教術語，指欲有、色有、無色有）想要了解嗎？只要認識到口（指言語的本質）必然沒有過錯。縱然有過錯，也是因為你（的執著）而有。我現在火風（指四大元素中的火和風）相逼，去住是常理。老僧我住持（寺院）將超過一紀（十二年）。每次承蒙國主（指當時的統治者）資助，至於施主、十方道友、主事小師，都赤誠為我。沉默而難以言說，或者披麻戴孝，這都是順應世俗，我說的是違背真理。那麼，順應好還是違背好？然而只要順應我的道，就沒有顛倒。我的遺骸，必定安葬在南山大智藏和尚左右，求一個墳墓，升沉（指輪迴）清清楚楚，不會淪落於化滅。努力珍重。二十四日，安詳坐化而終。
杭州靈隱清聳禪師
福州人。最初參拜法眼禪師。法眼禪師指著雨對他說：『滴滴落在上座（對僧人的尊稱）眼裡。』清聳禪師最初不明白其中的旨意，後來因為閱讀《華嚴經》而感悟，得到法眼禪師的認可。回到明州四明山卓庵居住。節度使錢億以對待老師的禮節對待他。忠懿王（錢俶）命令他在臨安兩處開壇講法。後來居住在靈隱上寺，署名了悟禪師。上堂說法：十方諸佛，常在你面前，看見了嗎？如果說看見了，是用心看見的，還是用眼看見的？所以說，一切法不生，一切法不滅。如果能夠這樣理解，諸佛常常顯現在眼前。又說：見色便見心。那麼，叫什麼做心？山河大地，萬象森羅，青黃赤白，男女等相，是心不是心？如果是心，為什麼卻變成物象？如果不是心，又說見色便見心。會明白嗎？只因爲迷惑於此而產生顛倒，種種不同，在沒有同異之中，強行產生同異。那麼現在直接當下承擔，頓時豁然開朗本心，清清楚楚，沒有一物可以作為見聞。如果離開心另外求解脫的人，古人稱作迷波討源，最終難以醒悟。僧人問：
【English Translation】 English version: Shu Buque (person's name, unknown). As long as you open your mouth, now I don't know which one it is. How does your mouth answer to emulate the four kindnesses? Do you want to understand the Three Realms (Buddhist term, referring to the Desire Realm, Form Realm, and Formless Realm)? Just recognize that the mouth (referring to the essence of speech) will surely have no fault. Even if there is fault, it is because of you (your attachment). Now I am being pressed by fire and wind (referring to the elements of fire and wind among the four great elements), going and staying is the constant principle. I, the old monk, have been in charge (of the monastery) for more than one cycle (twelve years). Each time I receive assistance from the ruler (referring to the ruler at the time), as for the patrons, fellow practitioners from the ten directions, and the junior monks in charge, all are sincerely for me. Silent and difficult to speak, or wearing hemp and mourning clothes, this is conforming to customs, what I speak of is going against the truth. So, is it good to conform or good to go against? However, as long as you conform to my Dao, there will be no inversion. My remains must be buried to the left and right of the Venerable Dazhi Zang of Nanshan, asking for a tomb, ascending and descending (referring to reincarnation) clearly, and will not fall into annihilation. Strive to cherish. On the twenty-fourth day, he passed away peacefully in meditation.
Chan Master Qingsong of Lingyin Temple in Hangzhou
He was from Fuzhou. He initially visited Chan Master Fayan. Chan Master Fayan pointed to the rain and said to him: 'Dripping and falling into the eyes of the High Seat (respectful term for a monk).' Chan Master Qingsong initially did not understand the meaning, but later he was enlightened by reading the Avatamsaka Sutra and received the approval of Chan Master Fayan. He returned to Zhuo'an on Siming Mountain in Mingzhou to reside. Jiedushi (military governor) Qian Yi treated him with the etiquette of a teacher. King Zhongyi (Qian Chu) ordered him to open the Dharma in two places in Lin'an. Later, he resided in Lingyin Upper Temple, signed as Chan Master Liaowu. Ascending the hall to preach: The Buddhas of the ten directions are always in front of you, do you see them? If you say you see them, do you see them with your mind, or do you see them with your eyes? Therefore, it is said that all dharmas are not born, and all dharmas do not perish. If you can understand in this way, all Buddhas will always appear before you. He also said: Seeing form, then seeing mind. So, what is called mind? Mountains, rivers, earth, myriad phenomena, blue, yellow, red, white, male and female appearances, are they mind or not mind? If it is mind, why does it become an object? If it is not mind, then it is said that seeing form is seeing mind. Do you understand? It is only because of being deluded by this that inversion arises, in various differences, forcibly creating differences in the absence of differences. So now directly and immediately take on, suddenly open up the original mind, clearly, there is nothing that can be taken as seeing and hearing. If someone seeks liberation apart from the mind, the ancients called it searching for the source in the confusing waves, and it is ultimately difficult to awaken. A monk asked:
根塵俱泯。為甚麼事理不。明師。曰事理且從。喚甚麼作俱泯底根塵 問如何是觀音第一義。師曰。錯 問無明實性即佛性。如何是佛性。師曰。喚甚麼作無明 問如何是和尚家風。師曰。亙古亙今 問不問不答時如何。師曰。寐語作么 師問僧。汝會佛法么。曰不會。師曰。汝端的不會。曰是師曰。且去。待別時來。其僧珍重。師曰不是這個道理 問如何是摩訶般若。師曰。雪茫茫茫。僧無語。師曰。會么曰。不會。師示偈曰。摩訶般若。非取非舍。若人不會。風寒雪下。
廬山歸宗義柔禪師
開堂升座。維那白槌曰。法筵龍象眾。當觀第一義。師曰。若是第一義。且作么生觀。恁么道。落在甚麼處。為復是觀。為復不許人觀。先德上座。共相證明。後學初心。莫喚作返問語倒靠語。有疑請問。僧問。諸佛出世。說法度人。感天動地。和尚出世。有何祥瑞。師曰。人天大眾前。寐語作么。問優曇華折人皆睹。達本無心事若何。師曰。謾語曰恁么則南能別有深深旨。不是苦心人不知。師曰。事須飽叢林。問昔日金峰。今日歸宗。未審。是一是二。師曰。謝汝證明。問。法眼一箭。直射歸宗歸宗一箭。當射何人。師曰。莫謗我法眼。問此日知軍親證法。師於何處答深恩。師曰。教我道甚麼即得。乃曰。一問
【現代漢語翻譯】 現代漢語譯本 根塵俱泯（一切感官和外在世界都消失）。為什麼事理不明白？明師說：『事理且從一邊放。你說說看，什麼叫做俱泯的根塵？』 問：如何是觀音（Avalokiteśvara，菩薩名，意為觀世音）第一義？師說：『錯。』 問：無明實性即佛性，如何是佛性？師說：『你說說看，什麼叫做無明？』 問：如何是和尚家風？師說：『亙古亙今。』 問：不問不答時如何？師說：『說夢話嗎？』 師問僧人：『你懂佛法嗎？』答：『不懂。』師說：『你真的不懂？』答：『是。』師說：『先去吧，等以後有機會再來。』那僧人珍重告別。師說：『不是這個道理。』 問：如何是摩訶般若（Mahā-prajñā，偉大的智慧）？師說：『雪茫茫茫。』僧人無語。師說：『明白嗎？』答：『不明白。』師開示偈語說：『摩訶般若，非取非舍。若人不會，風寒雪下。』
廬山歸宗義柔禪師
開堂升座。維那（寺院中負責維持秩序的僧人）白槌（敲擊木槌）說：『法筵龍象眾，當觀第一義。』師說：『如果是第一義，那要怎麼觀？這樣說，又落到什麼地方了？是允許觀，還是不允許人觀？先德上座（寺院中資歷較深的僧人），共同互相證明。後學初心（剛開始學習的人），不要說是反問語或倒靠語。有疑問請問。』僧人問：『諸佛出世，說法度人，感天動地。和尚出世，有何祥瑞？』師說：『人天大眾前，說夢話嗎？』問：『優曇華（Udumbara，傳說中的花）折人皆睹，達本無心事若何？』師說：『騙人的話。』曰：『這樣說，南能（指六祖慧能）別有深深旨，不是苦心人不知。』師說：『事須飽叢林。』問：『昔日金峰，今日歸宗，未審，是一是二？』師說：『謝謝你證明。』問：『法眼（法眼文益禪師）一箭，直射歸宗，歸宗一箭，當射何人？』師說：『不要誹謗我的法眼。』問：『此日知軍親證法，師於何處答深恩？』師說：『教我說什麼才好？』於是說：『一問』
【English Translation】 English version 'Root and dust are both extinguished.' Why is the principle not clear? The enlightened master said, 'Let's set aside the principle for now. Tell me, what are these 'root and dust' that are said to be extinguished?' Question: What is the primary meaning of Avalokiteśvara (觀音, a Bodhisattva embodying compassion)? The master said, 'Wrong.' Question: The true nature of ignorance is Buddha-nature. What is Buddha-nature? The master said, 'What do you call ignorance?' Question: What is the style of the abbot's (和尚) household? The master said, 'From ancient times to the present.' Question: What about when there is no question and no answer? The master said, 'Are you talking in your sleep?' The master asked a monk, 'Do you understand the Buddha-dharma?' The monk replied, 'I do not.' The master said, 'You truly do not understand?' The monk replied, 'Yes.' The master said, 'Go for now, and come back another time.' The monk respectfully took his leave. The master said, 'That's not the point.' Question: What is Mahā-prajñā (摩訶般若, great wisdom)? The master said, 'Snow, vast and boundless.' The monk was speechless. The master said, 'Do you understand?' The monk replied, 'I do not.' The master revealed a verse, saying: 'Mahā-prajñā, neither taking nor discarding. If people do not understand, wind and cold, snow falls.'
Zen Master Yirou of Guizong Temple on Mount Lu
Ascending the seat for the opening ceremony, the director (維那) struck the gavel and said, 'The assembly of dragons and elephants at the Dharma feast should contemplate the primary meaning.' The master said, 'If it is the primary meaning, then how should one contemplate it? Saying it like that, where does it fall? Is contemplation allowed, or is it not allowed? The senior monks of virtue, together prove it. Those who are new to learning, do not call it a rhetorical question or a leaning-on-words. If there are doubts, please ask.' A monk asked, 'When the Buddhas appear in the world, they preach the Dharma to liberate people, shaking heaven and earth. When the abbot appears in the world, what auspicious signs are there?' The master said, 'In front of the assembly of humans and gods, are you talking in your sleep?' Question: 'When the Udumbara (優曇華, a legendary flower) blossoms, everyone sees it. What about attaining the root without mind?' The master said, 'Lies.' The monk said, 'In that case, Nan Neng (referring to the Sixth Patriarch Huineng) has a profound meaning, which is not known to those who do not cultivate diligently.' The master said, 'Matters must satisfy the sangha.' Question: 'In the past, Jin Feng, today, Guizong, I wonder, are they one or two?' The master said, 'Thank you for your proof.' Question: 'Fayan's (法眼文益禪師) arrow shoots directly at Guizong. Guizong's arrow, who should it shoot?' The master said, 'Do not slander my Fayan.' Question: 'Today, the military commissioner personally testifies to the Dharma. Where does the master repay the deep kindness?' The master said, 'What should I say?' Then he said, 'One question.'
一答。也無了期。佛法也不是恁么道理。大眾。此日之事。故非本心。實謂祇個住山寧有意。向來成佛亦無心。蓋緣是知軍請命。寺眾誠心。既到這裡。且說個甚麼即得。還相悉么。若信不及。古人便道。相逢欲相喚。脈脈不能語。作么生會。若會。堪報不報之恩。足助無為之化。若也不會。莫道。長老開堂。祇舉古人語。此之盛事。天高海深。況喻不及。更不敢贊祝皇風。迴向清列。何以故。古人道。吾禱久矣。豈況當今聖明者哉。珍重 僧問。如何是空王廟。師曰。莫少神。曰如何是廟中人。師曰。適來不謾道 問靈龜未兆時如何。師曰。是吉是兇 問未達其源。乞師方便。師曰。達也。曰達后如何。師曰終不恁么問 問僧。看甚麼經。曰寶積經。師曰。既是沙門。為甚麼看寶積經。僧無語。師代云。古今用無極。
洪州百丈道恒禪師
參法眼。因請益外道問。佛不問有言不問。無言敘語未終。眼曰。住住。汝擬向世尊。良久處會那。師從此悟入 住後上堂。乘此寶乘。直至道場。每日勞諸上座訪。及無可祇延。時寒不用久立。卻請回車。珍重 僧問。如何人。學人行腳事。師曰。拗折拄杖得也未 問古人有言。釋迦與我同參。未審。參見何人。師曰。唯有同參方知。曰未審。此人如何親近。師曰。
【現代漢語翻譯】 現代漢語譯本： 回答：也沒有一定的期限。佛法也不是這樣的道理。各位，今天這件事，並非我本意。實在是因為覺得只是住山修行也挺好，向來成佛也沒有那個心思。是因為知軍**（官名）和寺里各位誠心邀請，既然到了這裡，那我就說點什麼吧。大家明白嗎？如果不相信，古人就說過，『相逢想要呼喚，卻默默無語』。怎麼理解呢？如果理解了，就能報答無法報答的恩情，足以輔助無為的教化。如果不能理解，就不要說，長老開堂，只是引用古人的話。這次盛事，天高海深，無法比喻。更不敢讚美祝願皇風，迴向清列。為什麼呢？古人說，『我祈禱很久了』，何況是當今聖明的君主呢。珍重。僧人問：『什麼是空王廟？』 禪師說：『不要缺少神。』 僧人問：『什麼是廟裡的人？』 禪師說：『剛才不是沒騙你嗎。』 問：『靈龜還沒有顯示徵兆的時候怎麼樣？』 禪師說：『是吉是兇？』 問：『沒有達到源頭，請禪師開示。』 禪師說：『達到它。』 問：『達到之後怎麼樣？』 禪師說：『最終不會這樣問。』 禪師問僧人：『看什麼經？』 僧人說：『《寶積經》。』 禪師說：『既然是沙門，為什麼看《寶積經》？』 僧人無語。禪師代答說：『古今用處沒有窮盡。』
洪州百丈道恒禪師
參訪法眼禪師，因為請教外道問佛的問題，『不問有言，不問無言』，敘述還沒有結束，法眼禪師說：『住住，你打算在世尊良久處領會嗎？』 道恒禪師從此領悟。住持後上堂說法，『乘坐這寶貴的車乘，直到道場。每天勞煩各位上座來訪，也沒有什麼可以招待的。天冷了，不用久站，請回吧。珍重。』 僧人問：『什麼樣的人，是學人行腳的事？』 禪師說：『拗斷拄杖了嗎？』 問：『古人有話說，釋迦（佛名）與我同參，不知道，參拜的是什麼人？』 禪師說：『只有同參的人才知道。』 問：『不知道，這個人如何親近？』 禪師說：
【English Translation】 English version: Answer: There is no fixed limit. The Buddha's teaching is not like that. Everyone, today's matter was not my original intention. It's really because I thought it was good to just live in the mountains and practice, and I never had the intention of becoming a Buddha. It was because the Zhi Jun** (official title) and everyone in the temple sincerely invited me. Since I'm here, let me say something. Do you all understand? If you don't believe it, the ancients said, 'When we meet, we want to call out, but we are speechless.' How do you understand this? If you understand, you can repay the kindness that cannot be repaid, and it is enough to assist the teaching of non-action. If you don't understand, don't say that the elder is giving a lecture and just quoting the words of the ancients. This grand event is as high as the sky and as deep as the sea, and cannot be compared. I dare not praise and bless the imperial wind and dedicate it to the pure ranks. Why? The ancients said, 'I have prayed for a long time,' let alone the wise ruler of today. Farewell. A monk asked, 'What is the Kongwang Temple?' The Zen master said, 'Don't lack gods.' The monk asked, 'Who are the people in the temple?' The Zen master said, 'Didn't I just tell you the truth?' Asked, 'What is it like when the divine tortoise has not yet shown signs?' The Zen master said, 'Is it auspicious or ominous?' Asked, 'I have not reached the source, please give me guidance.' The Zen master said, 'Reach it.' Asked, 'What happens after reaching it?' The Zen master said, 'You will never ask such a question again.' The Zen master asked the monk, 'What sutra are you reading?' The monk said, 'The Ratnakuta Sutra.' The Zen master said, 'Since you are a Shramana, why are you reading the Ratnakuta Sutra?' The monk was speechless. The Zen master replied for him, 'The uses of the past and present are limitless.'
Zen Master Daoheng of Baizhang in Hongzhou
He visited Zen Master Fayan and asked about the question that outsiders asked the Buddha, 'Do not ask about existence, do not ask about non-existence.' Before he finished speaking, Zen Master Fayan said, 'Stop, stop. Do you intend to understand it in the World Honored One's (Buddha's title) long silence?' Zen Master Daoheng attained enlightenment from this. After becoming the abbot, he ascended the hall and said, 'Ride this precious vehicle all the way to the Bodhimanda. I trouble all of you senior monks to visit every day, but there is nothing to entertain you with. It's cold, so don't stand for too long. Please go back. Farewell.' A monk asked, 'What kind of person is the matter of a student's pilgrimage?' The Zen master said, 'Have you broken your staff?' Asked, 'The ancients said, Shakyamuni (Buddha's name) and I studied together. I don't know, who did he study with?' The Zen master said, 'Only those who study together know.' Asked, 'I don't know, how can this person be approached?' The Zen master said:
恁么則你不解參也 問如何是祖師西來意。師曰。往往問不著 問還鄉曲子。作么生唱。師曰。設使唱落汝后 問如何是百丈境。師曰。何似云居 問如何是百丈為人一句。師曰。若到諸方。總須問過。乃曰。實是無事。諸人各各是佛。更有何疑。得到這裡。古人道。十方同聚會。個個學無為。此是選佛。場心空及第歸。且作么生是心空。不是那裡閉目冷坐是心空。此正是意識想解。上座要會心空么。但且識心便見心空。所以道。過去已過去。未來更莫算。兀然無事坐。何曾有人喚。設有 喚上座。應他好。不應他好。若應他。阿誰喚上座。若不應他。又不患聾也。三世體空。且不是木頭也。所以古人道。心空得見法王。還見法王么也。祇是老病。僧又莫道渠自伐好。珍重 問如何是佛。師曰。汝有多少事不問 僧舉人問玄沙。三乘十二分教即不問。如何是祖師西來意。沙曰。三乘十二分教不要。某甲不會。請師為說。師曰。汝實不會曰。實不會。師示偈曰。不要三乘要祖宗。三乘不要與君同。君今欲會通宗旨。后夜猿啼在亂峰 上堂。諸上座。適來從僧堂里出來。腳朱跨門限。便回去。已是重說偈言了也。更來這裡不可重。重下切腳也。古人云。參他不如自參。所以道。森羅萬象。是善財之宗師。業惑塵勞。乃普賢
【現代漢語翻譯】 現代漢語譯本 這麼說來，你是不理解參禪啊！有人問：『如何是祖師西來意？』 師父說：『常常問不到點子上。』 有人問：『還鄉曲子，要怎麼唱？』 師父說：『即使唱落在了你身後。』 有人問：『如何是百丈（唐代禪僧）的境界？』 師父說：『怎麼比得上云居（山名，江西名勝）？』 有人問：『如何是百丈為人的一句話？』 師父說：『如果到了各處地方，總要問過一遍。』 於是說：『實際上是沒事，你們每個人都是佛，還有什麼可懷疑的？』 到了這裡，古人說：『十方同聚會，個個學無為，此是選佛場，心空及第歸。』 那麼，怎麼才是心空呢？ 不是在那裡閉著眼睛冷冷地坐著就是心空，這正是意識的想像理解。 上座想要領會心空嗎？ 只要認識心，就能見到心空。 所以說：『過去已經過去，未來更不要算計，兀然無事地坐著，何曾有人呼喚？』 假設有人呼喚上座，應該答應他好，還是不答應他好？ 如果答應他，是誰在呼喚上座？ 如果不答應他，又不是聾子。 三世體空，也不是木頭啊！ 所以古人說：『心空得見法王。』 還見到法王了嗎？ 只是老病。 僧人又不要說他自誇好。 珍重！ 有人問：『如何是佛？』 師父說：『你還有多少事不問？』 有僧人舉例問玄沙（唐代禪僧）：『三乘十二分教（佛教經文分類）就不問了，如何是祖師西來意？』 玄沙說：『三乘十二分教我不要。』 某甲不會，請師父為我說說。 師父說：『你實在不會？』 回答說：『實在不會。』 師父作偈語說：『不要三乘要祖宗，三乘不要與君同，君今欲會通宗旨，后夜猿啼在亂峰。』 上堂說法，諸位上座，剛才從僧堂里出來，腳剛跨過門檻，就回去了，已經是重說偈言了。 再來這裡不可重複，重複就切腳了。 古人云：『參他不如自參。』 所以說：『森羅萬象，是善財（《華嚴經》人物）的宗師，業惑塵勞，乃普賢（菩薩名）的……』
【English Translation】 English version So it seems you don't understand Chan (Zen) practice! Someone asked: 'What is the meaning of the Patriarch's coming from the West?' The master said: 'Often the question misses the point.' Someone asked: 'How should the homecoming tune be sung?' The master said: 'Even if the singing falls behind you.' Someone asked: 'What is the state of Baizhang (a Chan monk of the Tang Dynasty)?' The master said: 'How can it compare to Yunju (a famous mountain in Jiangxi)?' Someone asked: 'What is Baizhang's one phrase for the sake of others?' The master said: 'If you go to various places, you must ask about it everywhere.' Then he said: 'Actually, there is nothing to do; each of you is a Buddha, what is there to doubt?' Having arrived here, the ancients said: 'The ten directions gather together, each one learns non-action, this is the field for selecting Buddhas, an empty mind returns with honors.' So, what is an empty mind? It is not sitting there with closed eyes and coldness that is an empty mind; this is precisely the imagination and understanding of consciousness. Do you, the assembly, want to understand the empty mind? Just recognize the mind and you will see the empty mind. Therefore, it is said: 'The past has already passed, do not calculate the future, sitting idly with nothing to do, has anyone ever called?' Suppose someone calls to the assembly, should you answer him or not? If you answer him, who is calling the assembly? If you do not answer him, you are not deaf. The three worlds are empty, but it is not like a piece of wood! Therefore, the ancients said: 'An empty mind gains sight of the Dharma King.' Have you seen the Dharma King? It is just old age and sickness. Monks, do not say that he is boasting. Take care! Someone asked: 'What is Buddha?' The master said: 'How many things do you have that you don't ask?' A monk cited the example of asking Xuansha (a Chan monk of the Tang Dynasty): 'I will not ask about the Three Vehicles and Twelve Divisions of Teachings (categories of Buddhist scriptures), what is the meaning of the Patriarch's coming from the West?' Xuansha said: 'I do not want the Three Vehicles and Twelve Divisions of Teachings.' I, this humble one, do not understand, please explain it for me. The master said: 'You really don't understand?' He replied: 'Really don't understand.' The master composed a verse saying: 'Do not want the Three Vehicles, want the Patriarchs, the Three Vehicles I do not want to be the same as you, if you now wish to understand the essence of the teaching, the monkeys will cry in the chaotic peaks late at night.' Ascending the Dharma hall, all of you, just now coming out of the monks' hall, your feet just crossed the threshold, and you went back, it is already repeating the verse. Coming here again, you cannot repeat, repeating will cut your feet. The ancients said: 'To consult him is not as good as consulting yourself.' Therefore, it is said: 'The myriad phenomena are the teachers of Sudhana (a character in the Avatamsaka Sutra), karmic delusions and defilements are the Samantabhadra's (a Bodhisattva) ...'
之境界。若恁么參得。與善財同參。若不肯與么參。卻歸堂向火參取。勝熱婆羅門。珍重 上堂。眾才集。便曰。喫茶去。或時眾集。便曰。珍重。或時眾集。便曰。歇後有頌曰。百丈有三訣。喫茶珍重歇。直下便承當。敢報君未徹。師宋太宗淳化辛卯。終於本山。塔寺右塢。
五燈全書卷第十八 卍新續藏第 81 冊 No. 1571 五燈全書(第1卷-第33卷)
五燈全書卷第十九
京都聖感禪寺住持(臣)僧 (超永) 編輯
京都古華嚴寺住持(臣)僧 (超揆) 較閱 進呈
法眼宗
南嶽下九世
清涼益禪師法嗣
杭州永明寺道潛禪師
河中府武氏子。初謁法眼。眼問曰。子于參請外。看甚麼經。師曰。華嚴經。眼曰。總別同異成壞六相。是何門攝屬。師曰。文在十地品中。據理。則世出世間一切法。皆具六相也。眼曰。空還具六相也無。師懵然無對。眼曰。汝問我。我向汝道。師乃問。空還具六相也無。眼曰空。師於是開悟。踴躍禮謝。眼曰。子作么生會。師曰空。眼然之。異日因四眾士女入院。眼問師曰。律中道。隔壁聞釵釧聲。即名破戒。見睹金銀合雜朱紫駢闐。是破戒。不是破戒。師曰。好個入路。眼曰
【現代漢語翻譯】 之境界。如果這樣參悟，就與善財童子一同參悟。如果不肯這樣參悟，就回禪堂向火參悟。勝熱婆羅門，珍重！上堂說法，大眾才聚集，便說：『喫茶去。』有時大眾聚集，便說：『珍重。』有時大眾聚集，便說：歇後語說：『百丈禪師有三訣：喫茶、珍重、歇。』當下便承擔，恐怕你們還沒有徹底領悟。禪師于宋太宗淳化辛卯年（991年）在本山圓寂，塔在寺廟右側的山塢。
《五燈全書》卷第十八
《五燈全書》卷第十九
京都聖感禪寺住持(臣)僧 超永 編輯
京都古華嚴寺住持(臣)僧 超揆 較閱 進呈
法眼宗
南嶽下九世
清涼益禪師法嗣
杭州永明寺道潛禪師
道潛禪師是河中府武氏之子。最初參謁法眼禪師。法眼禪師問：『你在參禪請益之外，還看什麼經？』道潛禪師回答：『《華嚴經》。』法眼禪師問：『總、別、同、異、成、壞這六相，屬於哪一門類所攝？』道潛禪師回答：『經文在《十地品》中。從理上說，世間和出世間的一切法，都具備六相。』法眼禪師問：『空還具備六相嗎？』道潛禪師茫然無對。法眼禪師說：『你問我，我告訴你。』道潛禪師於是問：『空還具備六相嗎？』法眼禪師說：『空。』道潛禪師因此開悟，踴躍禮謝。法眼禪師問：『你作何理解？』道潛禪師說：『空。』法眼禪師認可了他的理解。後來，因為有四眾弟子和士女進入寺院，法眼禪師問：『律中說，隔著墻壁聽到釵釧的聲音，就叫做破戒。親眼看見金銀混合，穿著華麗的官服，是破戒，還是不是破戒？』道潛禪師回答：『好一個入道的門徑。』法眼禪師說：
【English Translation】 …of that state. If you can understand it in this way, you are practicing together with Sudhana (善財, a protagonist in the Gandavyuha Sutra). If you are unwilling to practice in this way, then return to the hall and contemplate the fire. Srenika Brahman (勝熱婆羅門, a figure in Buddhist scriptures), farewell! Ascending the hall, when the assembly had just gathered, he said, 'Go drink tea.' Sometimes when the assembly gathered, he would say, 'Farewell!' Sometimes when the assembly gathered, he would say: There is a concluding verse that says: 'Baizhang (百丈, a famous Chan master) had three secrets: drinking tea, farewell, and rest.' If you immediately accept it, I dare say you have not thoroughly understood it. The master passed away at this mountain in the year Xinmao (991 AD) of the Chunhua (淳化) reign of Emperor Taizong (太宗) of the Song Dynasty (宋朝), and his stupa is located in the right valley of the temple.
Complete Book of the Five Lamps, Volume 18
Complete Book of the Five Lamps, Volume 19
Edited by (Your Servant) Monk Chao Yong (超永), Abbot of Shenggan Temple (聖感禪寺) in the Capital
Proofread and Presented by (Your Servant) Monk Chao Kui (超揆), Abbot of Gu Huayan Temple (古華嚴寺) in the Capital
Fayan School (法眼宗)
Ninth Generation Under Nanyue (南嶽)
Lineage of Chan Master Yiyi of Qingliang (清涼益禪師)
Chan Master Daqian (道潛) of Yongming Temple (永明寺) in Hangzhou (杭州)
Chan Master Daqian was a son of the Wu family of Hezhong Prefecture (河中府). He initially visited Fayan (法眼). Fayan asked, 'Besides your practice of seeking instruction, what sutras do you read?' The master replied, 'The Avatamsaka Sutra (華嚴經).' Fayan said, 'The six aspects of generality, specificity, similarity, difference, formation, and disintegration—to which category do they belong?' The master replied, 'The text is in the Tenth Ground Chapter. According to principle, all dharmas of the mundane and supramundane realms possess the six aspects.' Fayan asked, 'Does emptiness also possess the six aspects?' The master was at a loss for words. Fayan said, 'You ask me, and I will tell you.' The master then asked, 'Does emptiness also possess the six aspects?' Fayan said, 'Emptiness.' The master then attained enlightenment, joyfully prostrating in gratitude. Fayan asked, 'How do you understand it?' The master said, 'Emptiness.' Fayan affirmed his understanding. Later, when a gathering of the fourfold assembly and laywomen entered the monastery, Fayan asked the master, 'The Vinaya (律) states that hearing the sound of hairpins through a wall is considered a violation of the precepts. Seeing gold and silver mixed together and officials in purple robes gathered together—is this a violation of the precepts, or is it not?' The master replied, 'What a good entry point!' Fayan said…
。子向後有五百毳徒。為王侯所重在。師尋禮辭。駐錫于衢州古寺。閱大藏經。忠懿王。命入府。受菩薩戒。署慈化定慧禪師。建大伽藍。號慧日永明。請居之。師欲請塔下羅漢銅像。過新寺供養。王曰。善矣。予昨夜夢十六尊者。乞隨禪師入寺。何昭應之若是。仍于師號。加應真二字。師坐永明。常五百眾 上堂。佛法顯然。因甚麼卻不會。諸上座。欲會佛法。但問取張三李四。欲會世法。則參取古佛叢林。無事久立 僧問。如何是永明的的意。師曰。今日十五。明朝十六。曰覽師的的意。師曰。何處覽 問如何是永明家風。師曰。早被上座答了也 問三種病人如何接。師曰。汝是聾人。曰請師方便。師曰。是方便 問牛頭未見四祖時。為甚麼百鳥銜華。師曰。見東見西。曰見后為甚麼不銜華。師曰。見南見北。曰昔日作么生。師曰。且會今日 問達磨西來傳個甚麼。師曰。傳個冊子。曰恁么則心外有法去也。師曰。心內無法 問如何是第二月。師曰。月 問如何是覿面事。師曰。背後是甚麼 問文殊仗劍擬殺何人。師曰止止。曰如何是劍。師曰眼是 問諸餘即不問。向上宗乘亦且置。請師不答。師曰。好個師僧子。曰恁么則禮拜去也。師曰。不要三拜。盡汝一生去 眾參次。師指香爐曰。汝諸人還見么。若見。一
【現代漢語翻譯】 現代漢語譯本： 子（指禪師的弟子）後來有五百個穿毛織袈裟的僧人，受到王侯的尊重。禪師於是告辭，駐留在衢州的一座古寺中，閱讀《大藏經》。忠懿王（吳越國王錢俶，948年-978年在位）命禪師入府，授予菩薩戒，賜號慈化定慧禪師，並建造了一座大寺廟，名為慧日永明寺，請禪師居住。禪師想請塔下的羅漢銅像到新寺供養。忠懿王說：『好啊！我昨晚夢見十六尊者，請求跟隨禪師入寺，這昭示的應驗真是如此啊！』於是又在禪師的稱號上，加上『應真』二字。禪師在永明寺說法，常有五百僧眾聽講。上堂時說：『佛法明明擺在那裡，為什麼卻不會呢？各位，想要領會佛法，只管去問張三李四；想要領會世法，就去參訪古佛叢林。沒事就不要久站了。』 有僧人問：『什麼是永明寺的的意？』禪師說：『今天是十五，明天是十六。』僧人說：『請禪師說的意。』禪師說：『在哪裡？』 問：『什麼是永明寺的家風？』禪師說：『早被你回答了。』 問：『三種病人如何接引？』禪師說：『你是聾子嗎？』僧人說：『請禪師方便開示。』禪師說：『這就是方便。』 問：『牛頭禪師未見四祖道信（580年-651年）時，為什麼百鳥銜花？』禪師說：『見東見西。』僧人說：『見后為什麼不銜花？』禪師說：『見南見北。』僧人說：『從前怎麼樣？』禪師說：『且體會今天。』 問：『達磨祖師西來傳了個什麼？』禪師說：『傳了個冊子。』僧人說：『這樣說來，心外有法了？』禪師說：『心內無法。』 問：『什麼是第二個月亮？』禪師說：『月亮。』 問：『什麼是覿面事？』禪師說：『背後是什麼？』 問：『文殊菩薩仗劍要殺誰？』禪師說：『住口！住口！』僧人說：『什麼是劍？』禪師說：『眼睛就是。』 問：『其餘的就不問了，向上的宗乘也且放下，請禪師不回答。』禪師說：『好個師僧。』僧人說：『這樣我就禮拜了。』禪師說：『不要三拜，用你一生去修行吧。』 大眾參禪時，禪師指著香爐說：『你們都看見了嗎？如果看見，一……』
【English Translation】 English version: Later, the master (referring to the Zen master's disciple) had five hundred monks wearing woolen kasayas, who were highly respected by kings and nobles. The master then bid farewell and stayed at an ancient temple in Quzhou, reading the Tripitaka. King Zhongyi (King Qian Chu of Wuyue, reigned 948-978 AD) ordered the Zen master to enter the palace, conferred the Bodhisattva precepts, and bestowed the title of Cihua Dinghui Zen Master. He also built a large monastery called Hui Ri Yongming Temple and invited the Zen master to reside there. The Zen master wanted to invite the bronze statues of the Arhats under the pagoda to the new temple for worship. King Zhongyi said, 'Excellent! Last night, I dreamed of the Sixteen Arhats requesting to follow the Zen master to the temple. How auspiciously responsive it is!' Therefore, he added the words 'Yingzhen' to the Zen master's title. The Zen master preached at Yongming Temple, often with five hundred monks listening. During the Dharma talk, he said, 'The Buddha-dharma is clearly there, why can't you understand it? Everyone, if you want to understand the Buddha-dharma, just ask Zhang San and Li Si; if you want to understand worldly affairs, then consult the ancient Buddha forest. If there is nothing to do, do not stand for long.' A monk asked, 'What is the true meaning of Yongming Temple?' The Zen master said, 'Today is the fifteenth, tomorrow is the sixteenth.' The monk said, 'Please, Zen master, explain the true meaning.' The Zen master said, 'Where?' Asked, 'What is the family style of Yongming Temple?' The Zen master said, 'You have already answered it.' Asked, 'How should three kinds of sick people be received?' The Zen master said, 'Are you deaf?' The monk said, 'Please, Zen master, give a convenient explanation.' The Zen master said, 'This is the convenience.' Asked, 'When Niu-tou (Ox-Head) Zen Master had not yet seen the Fourth Patriarch Daoxin (580-651 AD), why did hundreds of birds carry flowers?' The Zen master said, 'Seeing east, seeing west.' The monk said, 'Why don't they carry flowers after seeing him?' The Zen master said, 'Seeing south, seeing north.' The monk said, 'How was it in the past?' The Zen master said, 'Just understand today.' Asked, 'What did Bodhidharma transmit when he came from the West?' The Zen master said, 'He transmitted a booklet.' The monk said, 'In that case, there is Dharma outside the mind?' The Zen master said, 'There is no Dharma within the mind.' Asked, 'What is the second moon?' The Zen master said, 'The moon.' Asked, 'What is the matter at hand?' The Zen master said, 'What is behind you?' Asked, 'Whom does Manjushri Bodhisattva intend to kill with his sword?' The Zen master said, 'Stop! Stop!' The monk said, 'What is the sword?' The Zen master said, 'The eyes are.' Asked, 'I won't ask about the rest, and I'll put aside the upward lineage. Please, Zen master, don't answer.' The Zen master said, 'What a good monk.' The monk said, 'In that case, I will bow.' The Zen master said, 'Don't bow three times, use your whole life to practice.' When the assembly was practicing Zen, the Zen master pointed to the incense burner and said, 'Do you all see it? If you see it, one...'
時禮拜。各自歸堂 問至道無言。借言顯道。如何是顯道之言。師曰。切忌揀擇。曰如何是不揀擇。師曰。元帥大王太保令公 問如何是慧日祥光。師曰。此去報慈不遠。曰恁么則親蒙照燭。師曰。且喜沒交涉 師于宋太祖建隆辛酉九月十八日示寂。白光晝發。舉眾皆見。阇維舍利不可勝紀。有屠者。展襟就火聚。求獲七顆。開寶庚午。韶請建塔天臺。
杭州報恩慧明禪師
姓蔣氏。幼歲出家。三學精練。志探元旨。乃南遊于閩越間。歷諸禪會。莫契本心。后至臨川。謁法眼。師資道合。尋回鄞水大梅山庵居。吳越部內。禪學者雖盛。而以玄沙正宗。置之閫外。師欲整而導之 新到參。師問。近離甚處。曰都城。師曰。上座離都城到此山。則都城少上座。此間剩上座。剩則心外有法。少則心法不周。說得道理即住。不會即去。僧無對 問如何是大梅主。師曰。阇黎今日離甚麼處。僧無對 師尋遷天臺山白沙卓庵。有朋彥者。博學強記。來訪師。敵論宗乘。師曰。言多去道轉遠。今有事借問。祇如從上諸聖。及諸先德。還有不悟者也無。彥曰。若是諸聖先德。豈有不悟者哉。師曰。一人發真歸源。十方虛空。悉皆消殞。今天臺山嶷然。如何得消殞去。彥不知所措。自是他宗泛學來者。皆服膺矣 漢乾祐中。
【現代漢語翻譯】 現代漢語譯本 當時（僧人）行禮拜，各自回到禪堂。問：『至道』（最高的真理）是無言的，要借用言語來顯明『道』，那麼，什麼是顯明『道』的言語呢？師父說：『切記不要揀擇。』（不要分別取捨）問：『什麼是不揀擇呢？』師父說：『元帥、大王、太保、令公。』（都是平等無別的）問：『什麼是慧日祥光？』（智慧之光）師父說：『離報慈寺不遠了。』問：『這樣說來，就是親身蒙受照耀了？』師父說：『可喜的是，根本沒關係。』 禪師于宋太祖建隆辛酉年（961年）九月十八日圓寂，白光在白天發出，所有人都看見了。火化后得到的舍利多得數不清。有個屠夫，展開衣襟靠近火堆，求得了七顆舍利。開寶庚午年（970年），（慧明的弟子）韶請求在天臺山建造佛塔。
杭州報恩慧明禪師
（慧明禪師）姓蔣，從小出家，精通經律論三學，立志探求『元旨』（根本宗旨）。於是南遊到閩越一帶，遍訪各個禪會，但沒有契合本心。後來到了臨川，拜謁法眼禪師，師徒之間道義相合。不久后回到鄞水大梅山結庵隱居。當時吳越地區，禪學雖然興盛，但卻把玄沙正宗置之不理。慧明禪師想要整頓和引導他們。 有個新來的僧人蔘拜。禪師問：『最近從哪裡來？』答：『都城。』禪師說：『上座你離開都城來到這座山，那麼都城就少了一個上座，這裡就多了一個上座。多了，就是心外有法；少了，就是心法不周全。說得有道理就留下，不會說就走。』僧人無言以對。 問：『什麼是大梅山的主人？』禪師說：『你今天從哪裡來？』僧人無言以對。 禪師不久后遷到天臺山白沙，搭了個簡陋的庵居住。有個叫朋彥的人，博學強記，來拜訪禪師，辯論宗乘。禪師說：『說得越多，離道越遠。現在有件事想請教，比如從前的各位聖人，以及各位先德，還有沒有沒開悟的呢？』朋彥說：『如果是各位聖人先德，怎麼會有沒開悟的呢？』禪師說：『一人發真歸源，十方虛空，全部消散磨滅。今天天臺山巍然聳立，怎麼會消散磨滅呢？』朋彥不知如何是好。從此以後，其他宗派泛泛學習的人，都佩服信服了。』漢乾祐年間（948-950年）。
【English Translation】 English version At that time, they paid respects and returned to their respective halls. (Someone) asked: 'The ultimate Dao (至道) (the highest truth) is without words, and words are used to reveal the Dao. What are the words that reveal the Dao?' The master said: 'Be sure not to discriminate.' (切忌揀擇) (Do not selectively accept or reject). (Someone) asked: 'What is non-discrimination?' The master said: 'Generals, great kings, grand protectors, and lords.' (元帥大王太保令公) (All are equal and without distinction). (Someone) asked: 'What is the auspicious light of the sun of wisdom?' (慧日祥光) (The light of wisdom). The master said: 'It's not far from Bao Ci Temple.' (報慈) (Someone) asked: 'In that case, one is personally illuminated?' The master said: 'Fortunately, there is no connection.' The Chan master passed away on the eighteenth day of the ninth month in the Xin You year (961 AD) of the Jianlong reign (建隆) of Emperor Taizu (太祖) of the Song Dynasty (宋). White light emanated during the day, and everyone saw it. The relics obtained after cremation were countless. A butcher, spreading his lapel, approached the fire and obtained seven relics. In the Geng Wu year (970 AD) of the Kaibao reign (開寶), (Huiming's disciple) Shao requested the construction of a pagoda on Mount Tiantai (天臺).
Chan Master Huiming (慧明) of Bao'en (報恩) Temple in Hangzhou (杭州)
(Chan Master Huiming's) surname was Jiang (蔣). He became a monk at a young age, mastering the three studies (經律論) (scriptures, precepts, and treatises), and aspired to explore the 'original essence' (元旨) (fundamental principle). Therefore, he traveled south to the Minyue (閩越) area, visiting various Chan gatherings, but none resonated with his original mind. Later, he arrived in Linchuan (臨川) and paid homage to Chan Master Fayan (法眼), where the master and disciple were aligned in their understanding of the Dao. Soon after, he returned to Damei Mountain (大梅山) in Yinshui (鄞水) and built a hermitage. At that time, although Chan Buddhism was flourishing in the Wuyue (吳越) region, the Xuansha (玄沙) orthodox school was ignored. Chan Master Huiming wanted to rectify and guide them. A newly arrived monk paid respects. The Chan master asked: 'Where did you come from recently?' (The monk) replied: 'The capital.' The Chan master said: 'If you, venerable monk, leave the capital and come to this mountain, then the capital will have one less venerable monk, and this place will have one more. If there is more, then there is dharma outside the mind; if there is less, then the mind-dharma is not complete. If you can speak with reason, stay; if you cannot, leave.' The monk was speechless. (Someone) asked: 'What is the master of Damei Mountain?' The Chan master said: 'Where did you come from today?' The monk was speechless. The Chan master soon moved to Baisha (白沙) on Mount Tiantai (天臺) and built a simple hermitage to live in. A person named Peng Yan (朋彥), who was learned and had a strong memory, came to visit the Chan master and debated the teachings of the school. The Chan master said: 'The more you speak, the further you stray from the Dao. Now I have something to ask. For example, the previous sages and virtuous ones, are there any who have not attained enlightenment?' Peng Yan said: 'If they are sages and virtuous ones, how could there be any who have not attained enlightenment?' The Chan master said: 'When one person awakens to the truth and returns to the source, the ten directions of empty space will all dissipate and vanish. Today, Mount Tiantai stands tall and majestic, how can it dissipate and vanish?' Peng Yan did not know what to do. From then on, those who superficially studied other schools all admired and believed him.' During the Qianyou (乾祐) period (948-950 AD) of the Han Dynasty (漢).
忠懿王。延入府中問法。命住資崇院。師盛談玄沙。及地藏法眼宗旨臻極。王因命翠巖令參等諸禪匠。及城下名公。定其勝負。天龍長老問曰。一切諸佛。及諸佛法。皆從此經出。未審此經從何而出。師曰。道甚麼。天龍擬進語。師曰過也。資嚴長老問。如何是現前三昧。師曰。還聞么。嚴曰。某甲不患聾。師曰。果然患聾。師復舉雪峰塔銘。問諸老宿。夫從緣有者。始終而成壞。非從緣有者。歷劫而長堅。堅之與壞即且置。雪峰即今在甚麼處。(法眼別云。祇今是成是壞)宿無對。設有對者。亦不能當其徴詰。時群彥弭伏。王大喜悅。署圓通普照禪師 上堂。諸人還委悉么。莫道語默動靜無非佛事好。且莫錯會 問如何是祖師西來意。師曰。汝還見香臺么。曰某甲未會。乞師指示。師曰。香臺也不識 問離卻目前機。如何是西來意。師曰。汝何不問。曰恁么則委是去也。師曰。也是虛施 問如何是佛法大意。師曰。我見燈明佛。本光瑞如此 問如何是學人自己。師曰。特地伸問。是甚麼意 問如何是西來意。師曰。十萬八千真跋涉。直下西來不到東 問如何是第二月。師曰。捏目看花花數朵。見精明樹幾枝枝。
金陵報慈行言玄覺導師
泉州人也。上堂。凡行腳人。參善知識。到一叢林。放下瓶缽。可
謂行菩薩道。能事畢矣。何用更來這裡。舉論真如涅槃。此是非時之說。然古人有言。譬如披沙識寶。沙礫若除。真金自現。便喚作常住世間。具足僧寶。亦如一味之雨。一般之地。生長萬物。大小不同。甘辛有異。不可道地與雨。有大小之名也。所以道。方即現方。圓即現圓。何以故爾。法無偏正。隨相應現。喚作對現色身。還見么。若不見。也莫閑坐地 僧問。如何是祖師西來意。師曰。此問不當 問坐卻是非。如何合得本來人。師曰。汝作么生坐 師聞鳩子叫。問僧。甚麼聲。曰鳩子聲。師曰。欲得不招無間業。莫謗如來正法輪 江南國主。建報慈院。命師大闡宗猷。海會二千餘眾。別署導師之號。上堂。此日英賢共會。海眾同臻。諒惟佛法之趣。無不備矣。若是英鑒之者。不須待言也。然言之本無。何以默矣。是以森羅萬象。諸佛洪源。顯明則海印光澄。冥昧則情迷自惑。茍非通心上士。逸格高人。則何以于諸塵中。發揚妙極。卷舒物象。縱奪森羅。示生非生。應滅非滅。生滅洞已。乃曰真常。言假則影散千途。論真則一空絕跡。豈可以有無生滅。而計之者哉 問國王再請。特薦先朝。和尚今日如何舉唱。師曰。汝不是問再唱人。曰恁么則天上人間。無過此也。師曰。沒交涉 問遠遠投師。請垂一接。師曰。
【現代漢語翻譯】 現代漢語譯本 所謂行菩薩道，該做的事情都已經做完了，為什麼還要到這裡來談論真如（Tathata，事物的真實本性）和涅槃（Nirvana，佛教修行的最終目標）呢？這些都是不合時宜的說法。然而古人有句話說，譬如在沙子里辨識寶物，沙礫如果被去除，真金自然顯現，這便可稱作常住世間，具足僧寶（Sangha，佛教僧團）。也像同一味道的雨水，落在同一片土地上，生長出萬物，大小不同，甘甜辛辣各有差異，但不能說土地和雨水有大小之分。所以說，方形就呈現方形，圓形就呈現圓形。為什麼會這樣呢？因為法（Dharma，佛法）沒有偏頗和正邪，隨著相應的因緣而顯現，這叫做對現色身（Rupakaya，佛的化身）。你們看見了嗎？如果沒看見，也不要白白地坐在這裡。 有僧人問：『什麼是祖師西來意？』 師父說：『這個問題不恰當。』 僧人問：『靜坐卻產生是非，如何才能與本來面目相合？』 師父說：『你是怎麼坐的？』 師父聽到鳩鳥的叫聲，問僧人：『這是什麼聲音？』 僧人說：『是鳩鳥的聲音。』 師父說：『想要不招致無間地獄的業報，就不要誹謗如來的正法輪（Dharmacakra，佛法的教義）。』 江南國主在南唐（937年—975年）時期，建造報慈院，命令師父大力闡揚宗門要旨，聚集了二千多人的僧眾，特別授予師父導師的稱號。師父上堂說法：『今天各位英才賢達聚集在一起，海眾同來，想來佛法的趣味，沒有不完備的了。如果是英明有見識的人，不需要等待言語的表達也能明白。然而言語的根本是空無，又為什麼要沉默呢？因此森羅萬象，都是諸佛的洪大根源。顯明時如海印（Samudramudra，一種禪定狀態）般光明澄澈，昏昧時則被情感迷惑而自我困擾。如果不是通達心性的上等之士，超脫凡俗的高人，又怎麼能在各種塵世事物中，發揚精妙至極的道理，卷舒萬物形象，縱橫奪取森羅萬象，示現出生卻並非真的出生，應化滅度卻並非真的滅度。對生滅的道理徹底明瞭，才能說是真常。用言語表達則像影子般散落到各個方向，談論真理則一切空寂，軌跡全無。怎麼可以用有無生滅來衡量它呢？』 有僧人問：『國王再次懇請，特別推薦已故先朝，和尚今天打算如何開示？』 師父說：『你不是在問再次開示的人。』 僧人說：『這樣說來，天上人間，沒有超過這個的了。』 師父說：『沒關係。』 有僧人問：『遠遠地來投奔師父，請您垂慈接引。』 師父說：『……』
【English Translation】 English version To practice the Bodhisattva path means that all that needs to be done has been done. Why come here to discuss Tathata (the suchness, the true nature of things) and Nirvana (the ultimate goal of Buddhist practice)? These are untimely discussions. However, the ancients said, 'It is like recognizing a treasure by sifting through sand. If the sand and gravel are removed, the true gold will naturally appear.' This can be called abiding in the world, complete with the Sangha (the Buddhist monastic community). It is also like rain of one flavor falling on the same land, growing all things, different in size, with different tastes of sweet and spicy. One cannot say that the land and rain have names of size. Therefore, it is said, 'Square manifests as square, round manifests as round.' Why is this so? Because the Dharma (Buddhist teachings) has no bias or correctness, it manifests according to corresponding conditions. This is called the manifested Rupakaya (the form body of a Buddha). Do you see it? If you do not see it, do not sit here idly. A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The Master said, 'This question is not appropriate.' A monk asked, 'Sitting in meditation creates right and wrong, how can one be united with one's original self?' The Master said, 'How do you sit?' The Master heard the cooing of a dove and asked the monk, 'What is that sound?' The monk said, 'It is the sound of a dove.' The Master said, 'If you want to avoid incurring the karma of the Avici hell, do not slander the Tathagata's true Dharma wheel (Dharmacakra, the wheel of Dharma).' The ruler of the Jiangnan kingdom during the Southern Tang Dynasty (937-975 AD) built the Bao Ci Monastery and ordered the Master to greatly expound the essentials of the Zen school, gathering more than two thousand monks, and specially bestowed upon the Master the title of Guide. The Master ascended the Dharma seat and said, 'Today, all the talents and sages gather together, and the assembly has come together. It is thought that the interest of the Buddha-dharma is complete. If one is wise and insightful, one does not need to wait for words to understand. However, the root of words is emptiness, so why be silent? Therefore, all phenomena are the great source of all Buddhas. When manifest, it is like the Samudramudra (ocean seal Samadhi, a state of meditative concentration), clear and bright; when obscured, one is confused by emotions and deluded. If one is not a superior person who understands the mind, a transcendent person, how can one promote the wonderful and ultimate truth in all worldly things, roll up and release the images of things, seize and release all phenomena, show birth but not truly born, respond to extinction but not truly extinct. Only by thoroughly understanding the principle of birth and death can one say it is true and constant. Expressing it in words is like shadows scattered in all directions, discussing the truth is like emptiness, with no trace. How can it be measured by existence and non-existence, birth and death?' A monk asked, 'The king has requested again, specially recommending the late emperor, how will the Master expound today?' The Master said, 'You are not asking the person who is expounding again.' The monk said, 'In that case, there is nothing above this in heaven and earth.' The Master said, 'It doesn't matter.' A monk asked, 'I have come from afar to seek the Master, please have compassion and receive me.' The Master said, '...'
卻依舊處去。
撫州崇壽院契稠禪師
泉州人。上堂。僧問。四眾諦觀第一義。如何是第一義。師曰。何勞更問。乃曰。大眾欲知佛性義。當觀時節因緣。作么生是時節因緣。上座如今便散去。且道。有也未。若無。因甚麼便散去。若有。作么生是第一義。上座第一義現成。何勞更觀。恁么顯明。得佛性常照。一切法常住。若見有法常住。猶未是法之真源。作么生是法之真源。上座不見。古人道。一人發真歸源。十方虛空。悉皆消殞。還有一法。為意解么。古人有如是大事因緣。依而行之即是。何勞長老多說。眾中有未知者。便請相示。僧問。法眼之燈。親然汝水。今日王侯請命。如何是法眼之燈。師曰。更請一問 問古人見不齊處。請師方便。師曰。古人見甚麼處不齊 問如何是佛。師曰。如何是佛。曰如何領解。師曰。領解即不是 問的的西來意。師當第幾人。師曰。年年八月半中秋 問如何是和尚為人一句。師曰。觀音舉。上藍舉。
金陵報恩院法安慧濟禪師
太和人。初住曹山。上堂。知幻即離。不作方便。離幻即覺。亦無漸次。諸上座。且作么生會不作方便。又無漸次。古人意。在甚麼處。若會得。諸佛常現前。若未會。莫向圓覺經里討。夫佛法亙古亙今。未嘗不現前。諸上座。
【現代漢語翻譯】 卻依舊處去。
撫州崇壽院契稠禪師
泉州人。上堂。僧問。四眾諦觀第一義。如何是第一義。師曰。何勞更問。乃曰。大眾欲知佛性義。當觀時節因緣。作么生是時節因緣。上座如今便散去。且道。有也未。若無。因甚麼便散去。若有。作么生是第一義。上座第一義現成。何勞更觀。恁么顯明。得佛性常照。一切法常住。若見有法常住。猶未是法之真源。作么生是法之真源。上座不見。古人道。一人發真歸源。十方虛空。悉皆消殞。還有一法。為意解么。古人有如是大事因緣。依而行之即是。何勞長老多說。眾中有未知者。便請相示。僧問。法眼之燈。親然汝水。今日王侯**。如何是法眼之燈。師曰。更請一問 問古人見不齊處。請師方便。師曰。古人見甚麼處不齊 問如何是佛。師曰。如何是佛。曰如何領解。師曰。領解即不是 問的的西來意。師當第幾人。師曰。年年八月半中秋 問如何是和尚為人一句。師曰。觀音舉。上藍舉。
金陵報恩院法安慧濟禪師
太和人。初住曹山。上堂。知幻即離。不作方便。離幻即覺。亦無漸次。諸上座。且作么生會不作方便。又無漸次。古人意。在甚麼處。若會得。諸佛常現前。若未會。莫向圓覺經里討。夫佛法亙古亙今。未嘗不現前。諸上座。
現代漢語譯本 卻仍然回到原來的地方。
撫州崇壽院的契稠禪師
是泉州人。禪師上堂說法，有僧人問道：『四眾弟子仔細觀察第一義諦，什麼是第一義諦？』禪師說：『何必再問呢？』於是說：『各位，想要了解佛性的真義，應當觀察時節因緣。怎樣才是時節因緣呢？各位現在就散去吧。』那麼，（第一義諦）是存在還是不存在呢？如果不存在，那又為何要散去？如果存在，那又如何是第一義諦？各位的第一義諦是現成的，何必再觀察呢？如此顯明，就能得到佛性常照，一切法常住。如果認為有法是常住的，那還未達到法的真正源頭。怎樣才是法的真正源頭呢？各位沒有見到嗎？古人說，一人發起真性，迴歸本源，十方虛空，全部消散殞滅。還有一法可以用意念去理解嗎？古人有如此重大的因緣，依此而行就可以了，何必長老多說呢？』大眾中如有不明白的，請提出來互相指教。有僧人問道：『法眼的燈，親自點燃汝水。今日王侯蒞臨，什麼是法眼的燈？』禪師說：『請再問一次。』有僧人問：『古人見解不一致的地方，請禪師開示。』禪師說：『古人見解有什麼地方不一致？』有僧人問：『什麼是佛？』禪師說：『什麼是佛？』僧人說：『如何領會理解？』禪師說：『領會理解就不是了。』有僧人問：『真正的西來意，禪師您是第幾人？』禪師說：『年年八月十五中秋節。』有僧人問：『如何是和尚為人的宗旨？』禪師說：『觀音菩薩舉，上藍舉。』
金陵報恩院的法安慧濟禪師
是太和人。最初住在曹山。禪師上堂說法：『知道是幻象就立刻離開，不要藉助任何方便法門。離開幻象就立刻覺悟，也沒有漸進的次第。各位，要如何理解不借助方便法門，也沒有漸進的次第呢？古人的用意，在哪裡呢？如果領會了，諸佛就會常在眼前顯現。如果未能領會，就不要到《圓覺經》里去尋找。佛法亙古亙今，無時無刻不在眼前顯現。各位。』
English version Yet still departs to the original place.
Chan Master Qichou of Chongshou Monastery in Fuzhou
A native of Quanzhou. In his Dharma talk, a monk asked, 'The four assemblies attentively observe the First Principle. What is the First Principle?' The Master said, 'Why bother asking again?' Then he said, 'Everyone, if you want to know the meaning of Buddha-nature, you should observe the conditions of time and circumstance. What is meant by the conditions of time and circumstance? You are all now dispersing. Tell me, does it exist or not? If it doesn't exist, then why are you dispersing? If it does exist, then what is the First Principle? The First Principle is readily present in you all. Why bother observing it further? Being so clear, you attain the constant illumination of Buddha-nature, and all dharmas abide eternally. If you see any dharma as abiding eternally, you still have not reached the true source of dharma. What is the true source of dharma? You do not see that the ancients said, 'When one person awakens to truth and returns to the source, the ten directions of empty space all dissolve and vanish.' Is there still a single dharma that can be understood by intention? The ancients had such a great causal condition. To follow it is enough. Why should this old monk say more? If there are any among you who do not understand, please ask for clarification.' A monk asked, 'The lamp of Fayen (Fayan: one of the five houses of Chan Buddhism), personally kindled in Your River. Today, kings and nobles are present. What is the lamp of Fayen?' The Master said, 'Please ask again.' A monk asked, 'The ancients' views are not uniform. Please, Master, provide a skillful means.' The Master said, 'Where did the ancients' views differ?' A monk asked, 'What is Buddha?' The Master said, 'What is Buddha?' The monk said, 'How should one understand?' The Master said, 'Understanding is not it.' A monk asked, 'What is the true meaning of Bodhidharma's (Bodhidharma: an Indian Buddhist monk traditionally credited as the founder of Zen Buddhism) coming from the West? In what rank do you, Master, stand?' The Master said, 'Every year on the fifteenth of the eighth month, the Mid-Autumn Festival.' A monk asked, 'What is the Master's guiding principle for others?' The Master said, 'Guanyin (Guanyin: the bodhisattva of compassion) raises it, Shanglan raises it.'
Chan Master Fa'an Huiji of Bao'en Monastery in Jinling
A native of Taihe. He first resided at Caoshan. In his Dharma talk, he said, 'Knowing illusion is immediate departure, without resorting to expedient means. Departing from illusion is immediate awakening, also without gradual stages. All of you, how do you understand 'without resorting to expedient means' and 'also without gradual stages'? Where does the intention of the ancients lie? If you understand, all Buddhas will constantly appear before you. If you do not understand, do not seek it in the Yuanjue Sutra (also known as the Sutra of Complete Enlightenment). The Buddha-dharma extends from ancient times to the present, and has never not been present. All of you.'
【English Translation】 Yet still departs to the original place.
Chan Master Qichou of Chongshou Monastery in Fuzhou
A native of Quanzhou. In his Dharma talk, a monk asked, 'The four assemblies attentively observe the First Principle. What is the First Principle?' The Master said, 'Why bother asking again?' Then he said, 'Everyone, if you want to know the meaning of Buddha-nature, you should observe the conditions of time and circumstance. What is meant by the conditions of time and circumstance? You are all now dispersing. Tell me, does it exist or not? If it doesn't exist, then why are you dispersing? If it does exist, then what is the First Principle? The First Principle is readily present in you all. Why bother observing it further? Being so clear, you attain the constant illumination of Buddha-nature, and all dharmas abide eternally. If you see any dharma as abiding eternally, you still have not reached the true source of dharma. What is the true source of dharma? You do not see that the ancients said, 'When one person awakens to truth and returns to the source, the ten directions of empty space all dissolve and vanish.' Is there still a single dharma that can be understood by intention? The ancients had such a great causal condition. To follow it is enough. Why should this old monk say more? If there are any among you who do not understand, please ask for clarification.' A monk asked, 'The lamp of Fayen (Fayan: one of the five houses of Chan Buddhism), personally kindled in Your River. Today, kings and nobles are present. What is the lamp of Fayen?' The Master said, 'Please ask again.' A monk asked, 'The ancients' views are not uniform. Please, Master, provide a skillful means.' The Master said, 'Where did the ancients' views differ?' A monk asked, 'What is Buddha?' The Master said, 'What is Buddha?' The monk said, 'How should one understand?' The Master said, 'Understanding is not it.' A monk asked, 'What is the true meaning of Bodhidharma's (Bodhidharma: an Indian Buddhist monk traditionally credited as the founder of Zen Buddhism) coming from the West? In what rank do you, Master, stand?' The Master said, 'Every year on the fifteenth of the eighth month, the Mid-Autumn Festival.' A monk asked, 'What is the Master's guiding principle for others?' The Master said, 'Guanyin (Guanyin: the bodhisattva of compassion) raises it, Shanglan raises it.'
Chan Master Fa'an Huiji of Bao'en Monastery in Jinling
A native of Taihe. He first resided at Caoshan. In his Dharma talk, he said, 'Knowing illusion is immediate departure, without resorting to expedient means. Departing from illusion is immediate awakening, also without gradual stages. All of you, how do you understand 'without resorting to expedient means' and 'also without gradual stages'? Where does the intention of the ancients lie? If you understand, all Buddhas will constantly appear before you. If you do not understand, do not seek it in the Yuanjue Sutra (also known as the Sutra of Complete Enlightenment). The Buddha-dharma extends from ancient times to the present, and has never not been present. All of you.'
一切時中。咸承此威光。須具大信根。荷擔得起始得。不見佛贊猛利底人。堪為器用。亦不賞他向善。久修凈業者。要似他廣額兇屠。拋下操刀便證。直須恁么始得。所以長者道。如將梵位直授凡庸。僧問。大眾既臨於法會。請師不吝句中元。師曰。謾得大眾么。曰恁么則全因此問也。師曰。不用得 問古人有言。一切法以不生為宗。如何是不生宗。師曰。好個問處 問佛法中請師方便。師曰。方便了也 問如何是古佛心。師曰。何待問 江南國主。請居報恩。署號攝眾。上堂。謂眾曰。此日奉命。令住持當院。為眾演法。適來見維那白槌了。多少好。令教當觀第一義。且作么生是第一義。若這裡參得多少省要。如今別更說個甚麼即得。然承恩旨。不可杜默去也。夫禪宗示要。法爾常規。圓明顯露。亙古亙今。至於達磨西來。也祇與諸人證明。亦無法可得與人。祇道。直下是便教立地構取。古人雖則道立地構取。如今坐地。還構得也無。有疑請問。僧問。三德奧樞。從佛演一音元露。請師明。師曰。汝道有也未 問如何是報恩境。師曰。大家見汝問 開寶中。示滅于本院。
廬州長安院延規禪師
僧問。如何是庵中主。師曰。汝到諸方。但道從長安來。
南康軍云居山清錫禪師
泉州人。僧
【現代漢語翻譯】 現代漢語譯本 任何時候都要承受佛的威光，必須具備極大的信心和根基，才能承擔並開始修行。佛不讚賞那些行動遲緩的人，認為他們不堪重用，也不讚賞那些長期修習凈業的人。要像廣額兇屠一樣，放下屠刀就能證悟。必須這樣才能有所成就。所以長者說，如同將梵天之位直接授予凡人。僧人問：『大眾已經來到法會，請老師不要吝惜句中的玄機。』老師說：『能瞞得過大眾嗎？』僧人說：『這樣說來，完全是因為這個問題啊。』老師說：『用不著這樣。』有人問：『古人有言，一切法以不生為宗，如何是不生宗？』老師說：『問得好。』有人問：『在佛法中，請老師開示方便法門。』老師說：『方便法門已經開示完畢。』有人問：『如何是古佛心？』老師說：『何必等待發問？』 江南國主請他住在報恩寺，授予他攝眾的稱號。他上堂說法，對大眾說：『今天奉命住持本院，為大家演說佛法。剛才看到維那敲槌完畢，非常好。讓大家觀照第一義諦，那麼什麼是第一義諦呢？如果在這裡參透了，就能省去很多功夫。如今再說什麼呢？雖然承蒙皇恩，但也不能沉默不語。禪宗的要旨，是自然而然的常規，圓滿而明顯地顯露出來，亙古亙今。至於達磨（Bodhidharma）西來，也只是為諸位證明，並沒有什麼法可以傳授給別人。只是說，當下就是，便教人立刻領悟。古人雖然說立刻領悟，如今坐在這裡，還能領悟嗎？有疑問請提問。』僧人問：『三德（法身、般若、解脫）的奧秘，從佛演說的一音中完全顯露，請老師開示。』老師說：『你說有還是沒有？』有人問：『如何是報恩寺的境界？』老師說：『大家看見你問。』開寶年間（968-976），在本院示寂。 廬州長安院延規禪師 僧人問：『如何是庵中的主人？』老師說：『你到各處去，只說從長安來。』 南康軍云居山清錫禪師 泉州人。僧人
【English Translation】 English version At all times, we receive this majestic light. We must possess great faith and roots to be able to shoulder the burden and begin the practice. The Buddha does not praise those who are slow to act, considering them unfit for important tasks, nor does he commend those who have long cultivated pure karma. One must be like the fierce butcher Guang-e, who attained enlightenment the moment he laid down his cleaver. Only in this way can one achieve something. Therefore, the elder said, it is like directly bestowing the position of Brahma upon a common mortal. A monk asked, 'Since the assembly has gathered for the Dharma assembly, please, teacher, do not be stingy with the mystery within your words.' The teacher said, 'Can I deceive the assembly?' The monk said, 'In that case, it is entirely due to this question.' The teacher said, 'There is no need for that.' Someone asked, 'The ancients said, 'All dharmas take non-arising as their principle.' What is the principle of non-arising?' The teacher said, 'A good question.' Someone asked, 'Within the Buddha-dharma, please, teacher, reveal a skillful means.' The teacher said, 'The skillful means has already been revealed.' Someone asked, 'What is the mind of the ancient Buddha?' The teacher said, 'Why wait to ask?' The ruler of Jiangnan invited him to reside at Bao'en Temple, granting him the title of 'Gatherer of the Assembly.' He ascended the Dharma seat and addressed the assembly, saying, 'Today, I am ordered to reside at this temple and expound the Dharma for everyone. Just now, I saw the director of monks finish striking the gavel, which is very good. It allows everyone to contemplate the First Noble Truth. So, what is the First Noble Truth? If you can penetrate it here, you can save a lot of effort. What else is there to say now? Although I am grateful for the imperial grace, I cannot remain silent. The essence of Zen is the natural and regular, the complete and obvious revelation, from ancient times to the present. As for Bodhidharma's arrival from the West, he only came to prove this to everyone. There is no Dharma to be given to others. It is simply said that it is right here and now, and one should be taught to realize it immediately. Although the ancients said to realize it immediately, can you still realize it while sitting here now? If you have any doubts, please ask.' A monk asked, 'The profound secrets of the Three Virtues (Dharmakaya, Prajna, and Liberation) are fully revealed from the one sound spoken by the Buddha. Please, teacher, explain.' The teacher said, 'Do you say it exists or does not exist?' Someone asked, 'What is the realm of Bao'en Temple?' The teacher said, 'Everyone sees you asking.' During the KaiBao era (968-976 AD), he passed away at this temple. Zen Master Yan Gui of Chang'an Temple in Luzhou A monk asked, 'What is the master of the hermitage?' The teacher said, 'When you go to other places, just say you came from Chang'an.' Zen Master Qing Xi of Yunju Mountain in Nankang Army A person from Quanzhou. A monk.
問。如何是云居境。師曰。汝喚甚麼作境。曰如何是境中人。師曰。適來向汝道甚麼 后住泉州西明。有廖天使入院。見供養法眼真。乃問曰。真前是甚麼果子。師曰。假果子。天使曰。既是假果子。為甚麼將供養真。師曰。也祇要天使識假 問如何是佛。師曰。容顏甚奇妙。
常州正勤院希奉禪師
蘇州謝氏子。上堂。古聖道。圓同太虛。無欠無餘。又道。一一法一一宗。眾多法一法宗。又道。起唯法起。滅唯法滅。又道。起時不言我起。滅時不言我滅。據此說話。屈滯久在叢林上座。若是初心兄弟。且須體究。人身難得。正法難聞。莫同等閑。施主衣食不易消遣。若不明道。個個盡須還他。上座要會道么。珍重 僧問。如何是祖師西來意。師曰。甚麼處得這個訊息 問如何是諸法空相。師曰。山河大地 問僧眾雲集。請師舉唱宗乘。師曰。舉來久矣 問佛法付囑國王大臣。今日正勤將何付囑。師曰。萬歲萬歲 問古人有言。山河大地。是汝真善知識。如何得山河大地。為善知識去。師曰。汝喚甚麼作山河大地 問如何是合道之言。師汝問我答 問靈山會上。迦葉親聞。未審今日誰人得聞。師曰。迦葉親聞個甚麼 問古佛道場。學人如何得到。師曰。汝今在甚麼處 問如何是和尚圓通。師敲禪床三下
【現代漢語翻譯】 現代漢語譯本 問：什麼是云居山的境界？ 師父說：你把什麼叫做境界？ 問：什麼是境界中的人？ 師父說：剛才我對你說了什麼？ （希奉禪師）後來住在泉州西明寺。有廖天使到寺院，看見供養法眼禪師的畫像，就問：畫像前是什麼果子？ 師父說：假的果子。 天使說：既然是假的果子，為什麼用來供養真像？ 師父說：也只是要天使認識什麼是假。 問：什麼是佛？ 師父說：容貌非常奇妙。
常州正勤院希奉禪師
（希奉禪師是）蘇州謝氏的兒子。上堂開示說：古聖先賢說，『圓滿如同太虛空，沒有欠缺也沒有剩餘。』又說，『一一法是一一宗，眾多法是一法宗。』又說，『起時唯有法起，滅時唯有法滅。』又說，『起的時候不說我起，滅的時候不說我滅。』根據這些話，長久滯留在叢林的上座們，如果是剛開始修行的兄弟，就必須好好體悟。人身難以得到，正法難以聽聞，不要等同於平常的事情。施主的衣食不容易消化，如果不明白道，個個都必須償還他。上座們想要會道嗎？珍重。 僧人問：什麼是祖師西來意（達摩祖師從西方來到中國的目的）？ 師父說：從什麼地方得到這個訊息？ 問：什麼是諸法空相？ 師父說：山河大地。 問：僧眾雲集，請師父開示宗乘。 師父說：開示很久了。 問：佛法付囑國王大臣，今天正勤寺將要付囑什麼？ 師父說：萬歲萬歲。 問：古人有言，『山河大地，是你的真善知識』，如何才能讓山河大地成為善知識？ 師父說：你把什麼叫做山河大地？ 問：什麼是合道的言語？ 師父說：你問我答。 問：靈山會上（釋迦牟尼佛在靈鷲山上的法會），迦葉尊者親自聽聞，不知道今天誰人能夠聽聞？ 師父說：迦葉尊者親自聽聞了什麼？ 問：古佛道場，學人如何才能到達？ 師父說：你現在在什麼地方？ 問：什麼是和尚的圓通？ 師父敲禪床三下。
【English Translation】 English version Question: What is the realm of Yunju (Mount Yunju)? The Master said: What do you call a realm? Question: What is a person within the realm? The Master said: What did I just say to you? (Zen Master Xifeng) later resided at Ximing Temple in Quanzhou. An angel named Liao came to the temple and saw the portrait of Dharma Eye Zen Master being offered. He then asked: What is the fruit in front of the portrait? The Master said: A fake fruit. The angel said: Since it is a fake fruit, why is it used to make offerings to the true image? The Master said: It is just to make the angel recognize what is fake. Question: What is Buddha? The Master said: The countenance is very wondrous.
Zen Master Xifeng of Zhengqin Temple in Changzhou
(Zen Master Xifeng was) the son of the Xie family in Suzhou. He ascended the hall and gave a sermon, saying: The ancient sages said, 'Perfection is like the great void, without lack or excess.' They also said, 'Each and every dharma is each and every sect; many dharmas are one dharma sect.' They also said, 'When arising, only dharma arises; when ceasing, only dharma ceases.' They also said, 'When arising, it does not say 'I arise'; when ceasing, it does not say 'I cease'.' Based on these words, those senior monks who have long lingered in the sangha, if they are newly practicing brothers, must carefully contemplate. It is difficult to obtain a human body, and it is difficult to hear the true Dharma. Do not equate it with ordinary matters. The alms of the donors are not easy to digest. If you do not understand the Dao, each and every one of you must repay them. Do the senior monks want to understand the Dao? Take care. A monk asked: What is the meaning of the Patriarch's coming from the West (Bodhidharma's purpose in coming to China from the West)? The Master said: Where did you get this news? Question: What is the empty nature of all dharmas? The Master said: Mountains, rivers, and the great earth. Question: The sangha has gathered. Please, Master, expound on the teachings of the sect. The Master said: It has been expounded for a long time. Question: The Buddha Dharma is entrusted to kings and ministers. What will Zhengqin Temple entrust today? The Master said: Long live, long live. Question: The ancients said, 'Mountains, rivers, and the great earth are your true good teachers.' How can mountains, rivers, and the great earth become good teachers? The Master said: What do you call mountains, rivers, and the great earth? Question: What are words that accord with the Dao? The Master said: You ask, and I answer. Question: At the assembly on Vulture Peak (the assembly on Vulture Peak where Shakyamuni Buddha preached), Venerable Kashyapa personally heard it. I wonder who will hear it today? The Master said: What did Venerable Kashyapa personally hear? Question: How can a student reach the ancient Buddha's place of practice? The Master said: Where are you now? Question: What is the abbot's perfect penetration? The Master knocked the Zen bed three times.
問如何是脫卻根塵。師曰。莫妄想 問人王法王。是一是二。師曰。人王法王 問如何是諸法寂滅相。師曰。起唯法起。滅唯法滅 問如何是未曾生底法。師曰。汝爭得知 問無著見文殊。為甚麼不識。師曰。汝道文殊還識無著么 問得意誰家新曲妙。正勤一句請師宣。師曰。道甚麼。曰豈無方便也。師曰。汝不會我語。
漳州羅漢智依宣法禪師
上堂。盡十方世界。無一微塵許法。與汝作見聞覺知。還信么。然雖如此。也須悟始得。莫將為等閑。不見道。單明自己。不悟目前。此人祇具一隻眼。還會么。僧問。纖塵不立。為甚麼好醜現前。師曰。分明記取。別處問人 問大眾雲集。誰是得者。師曰。還曾失么 問如何是佛。師曰。汝是行腳 問如何是寶壽家風。師曰。一任觀看。曰恁么則大眾有賴。師曰。汝作么生。曰終不敢謾大眾。師曰。嫌少作么 問僧。受業在甚麼處。曰在佛跡。師曰。佛在甚麼處。曰甚麼處不是。師舉起拳曰。作么生。曰和尚收取。師曰。放阇黎七棒 問僧。今夏在甚麼處。僧曰。在無言上座處。師曰。還曾問訊也否。僧曰。也曾問訊。師曰。無言作么生問得。僧曰。若得無言。甚麼處不問得。師喝曰。恰似問你 師與彥端長老。吃餅餤。端曰。百種千般。其體不二。師曰。作
【現代漢語翻譯】 現代漢語譯本 問：如何是脫離根塵（指六根和六塵，即感官和外界事物）的境界？ 師父說：不要妄想。 問：人王（世俗的君王）和法王（佛）是一還是二？ 師父說：人王是人王，法王是法王。 問：如何是諸法寂滅相（一切事物最終歸於寂滅的真相）？ 師父說：生起只是法的生起，滅去只是法的滅去。 問：如何是未曾生底法（從未生起的法，指本源自性）？ 師父說：你如何能夠得知？ 問：無著（菩薩名）見到文殊（菩薩名），為什麼不認識？ 師父說：你說文殊還認識無著嗎？ 問：『得意誰家新曲妙，正勤一句請師宣。』（請問師父，得意時誰家的新曲最妙？請師父用一句精進的話來開示。） 師父說：說什麼？ （提問者）說：難道沒有方便之法嗎？ 師父說：你沒理解我的話。
漳州羅漢智依宣法禪師
上堂開示：整個十方世界，沒有一微塵大小的法，可以讓你用來作為見聞覺知（指感官認知）。相信嗎？雖然如此，也必須通過領悟才能明白。不要把它當作等閑之事。沒聽過說嗎？只明白自己，卻不領悟眼前的事物，這個人只具一隻眼。明白嗎？ 僧人問：纖塵不立（一塵不染），為什麼好醜（美與醜）會顯現於眼前？ 師父說：分明記住，到別處去問人。 問：大眾雲集，誰是得道者？ 師父說：還曾失去過嗎？ 問：如何是佛？ 師父說：你是行腳僧。 問：如何是寶壽（寺名）的家風？ 師父說：任憑觀看。 （提問者）說：這樣說來，大眾就有依靠了。 師父說：你打算怎麼做？ （提問者）說：終究不敢欺騙大眾。 師父說：嫌少嗎？ 問僧人：在哪裡受戒？ （僧人）說：在佛跡（寺名）。 師父說：佛在哪裡？ （僧人）說：哪裡不是？ 師父舉起拳頭說：怎麼樣？ （僧人）說：和尚請收回。 師父說：放你七棒。 問僧人：今年夏天在哪裡？ （僧人）說：在無言上座那裡。 師父說：可曾問訊過？ （僧人）說：也曾問訊過。 師父說：無言怎麼問的？ （僧人）說：如果能達到無言的境界，哪裡不能問訊？ 師父喝道：恰似問你！ 師父與彥端長老一起吃餅餤（一種食物）。彥端說：百種千般，其體不二（指萬法雖異，本體卻無二）。 師父說：作……
【English Translation】 English version Question: What is the state of being free from the root and dust (referring to the six senses and their corresponding objects, i.e., sensory organs and external phenomena)? The Master said: Do not engage in妄想 (wangxiang, delusional thinking). Question: Are the human king (secular ruler) and the Dharma king (Buddha) one or two? The Master said: The human king is the human king, and the Dharma king is the Dharma king. Question: What is the 相 (xiang, characteristic) of 諸法寂滅 (zhufa jiemie, all dharmas in extinction, the truth that all things ultimately return to stillness)? The Master said: Arising is merely the arising of dharma; ceasing is merely the ceasing of dharma. Question: What is the 未曾生底法 (weiceng sheng di fa, dharma that has never arisen, referring to the original nature)? The Master said: How can you know it? Question: Why didn't Wuzhu (a Bodhisattva's name) recognize Manjusri (a Bodhisattva's name) when he saw him? The Master said: Do you think Manjusri recognized Wuzhu? Question: 'Whose new melody is wonderfully delightful? Please, Master, expound a phrase of 正勤 (zhengqin, right diligence).' The Master said: What to say? The questioner said: Isn't there a skillful means? The Master said: You don't understand my words.
Chan Master Zhiyi Xuanfa of Luohan Temple in Zhangzhou
The Master ascended the Dharma seat and said: In the entire ten directions of the world, there is not a single 微塵 (weichen, dust mote) of dharma that can be used for your seeing, hearing, awareness, and knowing (referring to sensory cognition). Do you believe it? Even so, you must realize it through enlightenment. Don't take it lightly. Haven't you heard it said? Only understanding oneself but not realizing what is before one's eyes, this person only has one eye. Do you understand? A monk asked: If not even a speck of dust can stand, why do good and bad appear before us? The Master said: Clearly remember this and ask someone else. Question: With the assembly gathered, who is the one who has attained? The Master said: Have you ever lost it? Question: What is Buddha? The Master said: You are a traveling monk. Question: What is the family style of Baoshou (temple name)? The Master said: Look as you please. The questioner said: In that case, the assembly has something to rely on. The Master said: What are you going to do? The questioner said: I would never dare to deceive the assembly. The Master said: Do you think it's too little? Question to a monk: Where did you receive ordination? The monk said: At Foji (temple name). The Master said: Where is Buddha? The monk said: Where is he not? The Master raised his fist and said: What about this? The monk said: Please take it back, Master. The Master said: I'll give you seven blows. Question to a monk: Where were you this summer? The monk said: At the place of 上座 (shangzuo, senior monk) Wuyan. The Master said: Did you ever inquire? The monk said: I did inquire. The Master said: How did Wuyan inquire? The monk said: If one attains 無言 (wuyan, no-words), where can one not inquire? The Master shouted: It's just like asking you! The Master and Elder Yanduan were eating 餅餤 (bingtan, a type of food). Yanduan said: A hundred kinds, a thousand varieties, their essence is not two (referring to the myriad dharmas being different, but their essence is not dual). The Master said: What...
么生是不二體。端拈起餅餤師曰。祇守百種千般。端曰。也是和尚見處。師曰。汝也是羅公詠梳頭樣 師將示滅。乃謂眾曰。今晚四大不和暢。云騰鳥飛。風動塵起。浩浩地。還有人治得么。若治得。永劫不相識。若治不得。時時常見我。言訖。告寂。
金陵鐘山章義院道欽禪師
太原人。初住廬山棲賢。上堂。道遠乎哉。觸事而真。聖遠乎哉。體之則神。我尋常示汝。何不向衣缽下座地。直下參取。須要上來討個甚麼。既上來。我即事不獲已。便舉古德少許方便。抖擻些子龜毛兔角。解落向汝。諸上座。欲得省要。僧堂里。三門下。寮舍里。參取好。還有會處也未。若有會處。試說看。與上座證明 僧問。如何是棲賢境。師曰。棲賢有甚麼境 問古人拈椎豎拂。還當宗乘中事也無。師曰。古人道了也 問學人乍入叢林。乞和尚指示。師曰。一手指天。一手指地 后江南國主。請居章義。上堂。總來這裡。立作甚麼。善知識如河沙數。常與汝為伴。行住坐臥。不相舍離。但長連床上穩坐地。十方善知識自來參。上座何不信取作得。如許多難易。他古聖嗟。見今時人不奈何。乃曰。傷夫人情之惑久矣。目對真而不覺。此乃嗟汝諸人看卻不知。且道看卻甚麼不知。何不體祭古人方便。祇為信之不及。致得如此
【現代漢語翻譯】 現代漢語譯本 什麼是『不二體』（非對立的本體）？道欽禪師拿起餅餤（一種食物）說：『只是守護百種千般（各種各樣的現象）。』學僧說：『這也是和尚（您）的見解。』禪師說：『你也是羅公詠梳頭樣（形容見解膚淺，只看到表面）。』 禪師將要示寂（圓寂）時，對眾人說：『今晚四大（地、水、火、風）不和暢，云騰鳥飛，風動塵起，浩浩蕩蕩的，還有人能治理嗎？如果能治理，就永劫不相識；如果治理不得，就時時常見我。』說完，就告別了。
金陵鐘山章義院道欽禪師
太原人。最初住在廬山棲賢寺。上堂說法時說：『道遠嗎？觸事而真（在任何事物中都能體現真理）。聖遠嗎？體之則神（體會它就能達到神奇的境界）。我平常就告訴你們，為什麼不在衣缽下座地（日常生活中），直接參取（參悟）？非要上來討個什麼？既然上來，我就不得已，便舉古德（古代高僧）少許方便（權宜之計），抖擻些子龜毛兔角（不可能存在的事物），解落向汝（開解你們）。諸位上座，想要省事，就在僧堂里、三門下、寮舍里，參取（參悟）就好。還有會處（領會的地方）嗎？如果有會處，試說看，與上座證明。』 有僧人問：『如何是棲賢境？』禪師說：『棲賢有什麼境？』 問：『古人拈椎豎拂（禪宗常用動作，表示禪機），還當宗乘中事也無？』禪師說：『古人道了也（古人已經表達了）。』 問：『學人乍入叢林（初入寺院），乞和尚指示。』禪師說：『一手指天，一手指地（表示唯我獨尊）。』 後來江南國主，請他住在章義寺。上堂說法時說：『總來這裡，立作甚麼？善知識（良師益友）如河沙數，常與汝為伴，行住坐臥，不相舍離。但長連床上穩坐地，十方善知識自來參。上座何不信取作得？如許多難易，他古聖嗟（嘆息），見今時人不奈何。』於是說：『傷夫人情之惑久矣，目對真而不覺。』此乃嗟汝諸人看卻不知，且道看卻甚麼不知？何不體祭古人方便，祇為信之不及，致得如此。
【English Translation】 English version What is the 'Non-Dual Body' (不二體)? Zen Master Daoqin picked up a bingtan (餅餤, a type of food) and said: 'Just guard the hundred kinds and thousand forms (百種千般, all kinds of phenomena).' A monk said: 'This is also the view of the Abbot (和尚, you).' The Zen Master said: 'You are also like Luo Gongyong combing his hair (羅公詠梳頭樣, describing a superficial view, only seeing the surface).' When the Zen Master was about to enter nirvana (示寂), he said to the assembly: 'Tonight, the Four Great Elements (四大, earth, water, fire, and wind) are not harmonious, clouds rise and birds fly, the wind moves and dust rises, vast and boundless, is there anyone who can govern it? If you can govern it, you will never recognize me; if you cannot govern it, you will see me at all times.' After speaking, he passed away.
Zen Master Daoqin of Zhangyi Monastery on Zhongshan Mountain in Jinling
He was from Taiyuan. He initially resided at Qixian Temple on Mount Lu. During an ascending-the-hall dharma talk, he said: 'Is the Dao far away? It is true in all things (觸事而真). Is the Sage far away? Embody it and it becomes divine (體之則神). I usually show you, why don't you directly participate and grasp (參取) under the robe and bowl, and where you sit? Why must you come up here to ask for something? Since you have come up, I have no choice but to cite a little expedient means (方便) from the ancient worthies (古德), shake off some turtle hair and rabbit horns (龜毛兔角, impossible things), and unravel them for you (解落向汝). All of you seated here, if you want to save effort, participate and grasp (參取) well in the monks' hall, under the three gates, and in the dormitories. Is there any place of understanding (會處)? If there is a place of understanding, try to speak it and I will prove it for you.' A monk asked: 'What is the realm of Qixian?' The Zen Master said: 'What realm does Qixian have?' Asked: 'When the ancients picked up a mallet and raised a whisk (拈椎豎拂, common Zen actions indicating Zen opportunity), is that still a matter within the Zen school (宗乘)?' The Zen Master said: 'The ancients have already spoken (古人道了也).' Asked: 'A student has just entered the monastery (叢林), I beg the Abbot to instruct me.' The Zen Master said: 'One finger points to the sky, one finger points to the earth (一手指天，一手指地, indicating self-importance).' Later, the ruler of the Jiangnan kingdom invited him to reside at Zhangyi Temple. During an ascending-the-hall dharma talk, he said: 'Coming here altogether, what are you standing for? Good teachers and friends (善知識) are as numerous as the sands of the Ganges, constantly accompanying you, walking, standing, sitting, and lying down, never leaving you. Just sit steadily on the long continuous bed, and good teachers and friends from the ten directions will come to visit. Why don't you believe it and make it happen? With so much difficulty and ease, the ancient sages sighed (嗟), seeing that people of today are helpless. ' Therefore, he said: 'It is sad that people's minds have been deluded for so long, facing the truth but not realizing it (目對真而不覺).' This is sighing that you all see but do not know, and what is it that you do not know? Why not embody and emulate the expedient means of the ancients, it is only because your faith is not enough that you have come to this.'
。諸上座。但于佛法中留心。無不得者。無事體道去。便下座 僧問。百年暗室。一燈能破時如何。師曰。莫謾語 問佛法還受變異也無。師曰。上座是僧 問大眾雲集。請師舉揚宗旨。師曰。久矣 問如何是元旨。師曰。元有甚麼旨。
金陵報恩匡逸禪師
明州人。江南國主。請居上院。署凝密禪師。上堂。顧視大眾曰。依而行之。即無累矣。還信么。如太陽赫奕皎然地。更莫思量。思量不及。設爾思量得及。喚作分限智慧。不見先德云。人無心合道。道無心合人。人道既合。是名無事人。且自何而凡。自何而聖。於此若未會。可謂為迷情所覆。便去離不得。迷時即有窒礙。為對為待。種種不同。忽然惺去。亦無所得。譬如演若達多。認影迷頭。豈不擔頭覓頭。然正迷之時。頭且不失。及乎悟去。亦不為得。何以故。人迷謂之失。人悟謂之得。得失在於人。何關於動靜 僧問。諸佛說法。普潤群機。和尚說法。甚麼人得聞。師曰。祇有汝不聞 問如何是報恩一句。師曰。道不是得么 問十二時中。思量不到處。如何行履。師曰。汝如今在甚麼處 問祖嗣西來如何舉唱。師曰。不違所請 問如何是一句。師曰。我答爭似汝舉 問佛為一大事因緣出世。未審和尚出世如何。師曰恰好。曰恁么則大眾有賴。師
【現代漢語翻譯】 現代漢語譯本 諸位上座，只要在佛法中留心，沒有不能得到的。沒事就去體會道吧。說完便下座。 有僧人問：『百年黑暗的房間，一盞燈就能照破，這是什麼道理？』 禪師說：『不要胡說。』 問：『佛法還會受變異嗎？』 禪師說：『上座是僧人。』 問：『大眾雲集，請禪師開示宗旨。』 禪師說：『很久了。』 問：『什麼是元旨？』 禪師說：『本來有什麼旨？』
金陵報恩匡逸禪師
是明州人。江南國主請他住在上院，賜號凝密禪師。禪師上堂說法，環顧大眾說：『依照它去實行，就沒有牽累了。相信嗎？就像太陽光芒四射，明亮照耀，更不要思量。思量也達不到。即使你思量得到，也叫做分限智慧。』不見古德說：『人無心合道，道無心合人。人道既然相合，就叫做無事人。』且說從何而凡，從何而聖？如果對此還不明白，可以說是被迷情所覆蓋，擺脫不了。迷惑時就有阻礙，有對待，有種種不同。忽然醒悟，也沒有什麼得到。譬如演若達多（Yuanruo Duoduo，人名），認影迷頭，豈不是拿著頭去找頭？然而正在迷惑的時候，頭並沒有丟失。等到醒悟，也不是得到了什麼。為什麼呢？人迷惑就說是失去，人醒悟就說是得到，得失在於人，與動靜有什麼關係？ 有僧人問：『諸佛說法，普遍滋潤各種根機，和尚說法，什麼人能聽聞？』 禪師說：『只有你聽不見。』 問：『如何是報恩一句？』 禪師說：『說不是就得了嗎？』 問：『十二時中，思量不到的地方，如何行履？』 禪師說：『你如今在什麼地方？』 問：『祖師西來如何舉唱？』 禪師說：『不違揹你的請求。』 問：『如何是一句？』 禪師說：『我回答哪裡比得上你提問？』 問：『佛為一大事因緣出世，不知道和尚出世如何？』 禪師說：『恰好。』 僧人說：『這樣說來大眾有依靠了。』
English version Venerable assembly, if you but focus on the Buddhadharma, there is nothing you cannot attain. Go now and embody the Way.' Then he descended from the seat. A monk asked, 'When a single lamp can dispel a century of darkness, what is the meaning of this?' The Master said, 'Don't speak carelessly.' Asked, 'Does the Buddhadharma still undergo change?' The Master said, 'Are you a monk?' Asked, 'With the assembly gathered, please, Master, expound the essential teaching.' The Master said, 'It has been a long time.' Asked, 'What is the original intent?' The Master said, 'What intent was there originally?'
Chan Master Kuangyi of Bao'en Monastery in Jinling
Was a native of Mingzhou. The ruler of the Jiangnan kingdom invited him to reside at the upper monastery, bestowing upon him the title of Dhyana Master Ningmi. Ascending the Dharma seat, he surveyed the assembly and said, 'Act in accordance with it, and you will be without encumbrance. Do you believe this? Like the sun blazing forth, radiantly clear, do not engage in further deliberation. Deliberation cannot reach it. Even if you could deliberate and reach it, it would be called limited wisdom.' Have you not seen the ancient worthies say, 'When people are without mind, they unite with the Way; when the Way is without mind, it unites with people. When people and the Way have united, it is called a person of no affairs.' Furthermore, from what does the mundane arise, and from what does the sacred arise? If you have not yet understood this, you can be said to be covered by deluded emotions, unable to escape. When deluded, there are obstructions, opposition, and various differences. Suddenly awakening, there is also nothing gained. It is like Yuanruo Duoduo (a person's name), mistaking his reflection for his head. Isn't this like carrying his head and searching for his head? Yet, even in the midst of delusion, the head is not lost. And upon awakening, nothing is gained. Why is this so? People call it loss when deluded, and gain when awakened. Gain and loss lie within people; what do they have to do with movement or stillness?' A monk asked, 'The Buddhas preach the Dharma, universally nourishing all capacities. When the Master preaches the Dharma, who is able to hear it?' The Master said, 'Only you do not hear it.' Asked, 'What is the Bao'en (Gratitude) phrase?' The Master said, 'Is saying it not getting it?' Asked, 'Within the twelve periods of the day, how does one act in places beyond thought?' The Master said, 'Where are you now?' Asked, 'How is the ancestral succession from the West proclaimed?' The Master said, 'Not contrary to your request.' Asked, 'What is the one phrase?' The Master said, 'How can my answer compare to your question?' Asked, 'The Buddha appeared in the world for a great matter of cause and condition. I do not know how the Master appears in the world?' The Master said, 'Exactly right.' The monk said, 'In that case, the assembly has something to rely on.'
【English Translation】 English translation line 1 English translation line 2
曰。莫錯會。
金陵報慈文遂導師
杭州陸氏子。嘗究首楞嚴。甄分真妄緣起。本末精博。於是節科註釋。文句交絡。厥功既就。謁於法眼。述己所業。深符經旨。眼曰。楞嚴豈不是有八還義。師曰是。曰明還甚麼。師曰。明還日輪。曰日還甚麼。師懵然無對。眼誡令焚其所注之文。師自此服膺請益。始忘知解。金陵國主。署雷音覺海大導師 上堂。天人群生類。皆承此恩力。威權三界。德被四方。共稟靈光。咸稱妙義。十方諸佛常頂戴汝。誰敢是非。及乎向這裡。喚作開方便門。對根設教。便有如此。如彼流出無窮。若能依而奉行。有何不可。所以清涼先師道。佛是無事人。且如今覓個無事人。也不可得 僧問。巔山巖崖。還有佛法也無。師曰。汝喚甚麼。作巔山巖崖。曰如何是道。師曰。妄想顛倒 上堂。老僧平生。百無所解。日日一般。雖住此間。隨緣任運。今日諸上座。與本無異。珍重。僧問。如何是無異底事。師曰。千差萬別。僧再問。師曰。止止不須說。且會取千差萬別 問如何是和尚家風。師曰。方丈板門扇 問如何是無相道場。師曰。四郎五郎廟 問如何是吹毛劍。師曰。簳麵杖 問如何是正直一路。師曰。遠遠近近。曰便恁么去時如何。師曰。咄哉癡人。此是險路 問僧。從甚麼處來
【現代漢語翻譯】 說：不要錯誤理解。
金陵（今南京）報慈文遂導師
杭州陸氏子弟。曾經深入研究《首楞嚴經》（Śūraṅgama Sūtra）。詳細區分真妄緣起的本末。於是分章節註釋，文句交錯。工作完成後，去拜見法眼禪師，陳述自己所做的工作，很符合經文的旨意。法眼禪師說：『《楞嚴經》豈不是有八還義嗎？』文遂導師回答：『是的。』法眼禪師問：『明還什麼？』文遂導師回答：『明還日輪。』法眼禪師問：『日還什麼？』文遂導師茫然無對。法眼禪師告誡他燒掉所註釋的文章。文遂導師從此信服並請教，開始忘記知解。金陵國主，署名為雷音覺海大導師。上堂說法：天人及一切眾生，都承受此恩德力量，威權震懾三界，恩德覆蓋四方，共同稟受靈光，都稱讚微妙的義理。十方諸佛常常頂戴你，誰敢說你的是非。等到向這裡，稱作開啟方便之門，針對不同根器的人設定教法，便有如此、如彼無窮的流出。如果能夠依照奉行，有什麼不可以的。所以清涼國師（唐，清涼澄觀）說：佛是無事人。且如今尋找一個無事人，也不可得。』
有僧人問：『巔山巖崖，還有佛法嗎？』文遂導師說：『你把什麼叫做巔山巖崖？』僧人問：『如何是道？』文遂導師說：『妄想顛倒。』上堂說法：老僧我平生，百無所解，日日一般。雖住在這裡，隨緣任運。今日各位上座，與我本無差異。珍重。僧人問：『如何是無差異的事情？』文遂導師說：『千差萬別。』僧人再次問。文遂導師說：『止止，不須說，且體會千差萬別。』
問：『如何是和尚家風？』文遂導師說：『方丈的板門扇。』
問：『如何是無相道場？』文遂導師說：『四郎五郎廟。』
問：『如何是吹毛劍？』文遂導師說：『搟麵杖。』
問：『如何是正直的一條路？』文遂導師說：『遠遠近近。』僧人說：『如果就這樣去時如何？』文遂導師說：『咄，你這癡人，這是險路。』
問僧人：『從什麼地方來？』
【English Translation】 Said: 'Do not misunderstand.'
The Preceptor Wensui of Bao Ci Temple in Jinling (present-day Nanjing)
A son of the Lu family from Hangzhou. He once deeply studied the Śūraṅgama Sūtra (首楞嚴經). He meticulously distinguished the origin and end of true and false conditioned arising. Thereupon, he annotated it by sections and chapters, with interwoven sentences. After the work was completed, he visited Dharma Eye (法眼禪師) and presented his work, which deeply conformed to the sutra's meaning. Dharma Eye said, 'Doesn't the Śūraṅgama Sūtra have the meaning of the eight returns?' Wensui replied, 'Yes.' Dharma Eye asked, 'What does 'brightness return' to?' Wensui replied, 'Brightness returns to the sun wheel.' Dharma Eye asked, 'What does the sun return to?' Wensui was at a loss for words. Dharma Eye admonished him to burn his annotated text. From then on, Wensui submitted and sought instruction, beginning to forget intellectual understanding. The ruler of Jinling, titled him Great Preceptor of Thunder Sound Awakening Sea. Ascending the hall to preach: 'Heavenly beings and all sentient beings all receive this grace and power, its authority shakes the three realms, its virtue covers the four directions, together receiving the spiritual light, all praising the wonderful meaning. The Buddhas of the ten directions always crown you, who dares to say you are wrong. When it comes to here, it is called opening the door of expedient means, setting up teachings according to different capacities, then there is such and such endless outflow. If one can follow and practice accordingly, what is impossible?' Therefore, National Teacher Qingliang (清涼澄觀, Tang Dynasty) said, 'The Buddha is a person of no affairs. And now, to seek a person of no affairs is also impossible.'
A monk asked, 'On the cliffs of Dian Mountain, is there still the Buddha-dharma?' Wensui said, 'What do you call the cliffs of Dian Mountain?' The monk asked, 'What is the Dao?' Wensui said, 'Deluded thoughts and inversions.' Ascending the hall to preach: 'This old monk, throughout my life, understands nothing, every day is the same. Although I live here, I follow conditions and let things be. Today, all of you seated here are no different from me. Treasure this.' A monk asked, 'What is the matter of no difference?' Wensui said, 'A thousand differences, ten thousand distinctions.' The monk asked again. Wensui said, 'Stop, stop, no need to speak, just understand the thousand differences, ten thousand distinctions.'
Asked: 'What is the family style of the abbot?' Wensui said, 'The board door of the abbot's room.'
Asked: 'What is the formless Bodhimanda (道場)?' Wensui said, 'The temple of the Fourth and Fifth Sons.'
Asked: 'What is the hair-splitting sword?' Wensui said, 'A rolling pin.'
Asked: 'What is the straight path?' Wensui said, 'Far and near.' The monk said, 'What if I go that way?' Wensui said, 'Bah, you fool, this is a dangerous path.'
Asked a monk: 'Where do you come from?'
。曰曹山來。師曰。幾程到此。曰七程。師曰。行卻許多山林溪澗。何者是汝自己。曰總是。師曰。眾生顛倒。認物為己。曰如何是學人自己。師曰。總是 上堂。諸上座。各在此經冬過夏。還有人悟自己也無。山僧與汝證明。令汝真見。不被邪魔所惑。問如何是學人自己。師曰。好個師僧。眼目甚分明。
漳州羅漢院守仁禪師
泉州人。上堂。祇據如今。誰欠誰剩。然雖如此。猶是第二義門。上座若明達得去。也且是一是二。更須子細看 僧問。如何是祖師西來的的意。師曰。即今是甚麼意 問如何是涅槃。師曰生死。曰如何是生死。師曰。適來道甚麼。晚參。物物本來無處所。一輪明月印心池。便歸方丈 次住報恩。上堂。報恩這裡。不曾與人揀話。今日與諸上座。揀一兩則話。還願樂么。諸上座。鶴脛長。鳧脛短。甘草甜。黃檗苦。恁么揀辨。還愜雅意么。諸上座。莫是血脈不通。泥水有隔么。且莫錯會。珍重 僧問。如何是西來意。師曰。喚甚麼作西來意。曰恁么則無西來也。師曰。由汝口頭道 問如何是報恩家風。師曰。無汝著眼處 問學人未委稟承。請師方便。師曰。莫相孤負么。曰恁么則有師資之分也。師曰。叢林見多 問如何是佛法大意。師曰。向汝道甚麼 問如何是無生之相。師曰。
【現代漢語翻譯】 現代漢語譯本 曹山來拜訪。（曹山：人名） 禪師問：『你走了多少路才到這裡？』 曹山答：『七程。』 禪師說：『走過這麼多的山林溪澗，哪個是你自己？』 曹山答：『都是。』 禪師說：『眾生顛倒，認外物為自己。』 曹山問：『如何是學人（求道者）的自己？』 禪師說：『總是。』 禪師上堂說法：『各位禪僧，各位在這裡經歷冬夏，還有人領悟了自己的本性嗎？我來為你們證明，讓你們真正見到，不被邪魔所迷惑。』 有人問：『如何是學人的自己？』 禪師說：『好一個師僧，眼目十分分明。』
漳州羅漢院守仁禪師
泉州人。上堂說法：『就現在而言，誰欠誰剩呢？雖然如此，這還是第二義門。各位如果能夠明達，也還是一是二。更須仔細看。』 有僧人問：『如何是祖師西來的真意？』 禪師說：『現在是什麼意思？』 問：『如何是涅槃（佛教用語，指超脫生死輪迴的境界）？』 禪師說：『生死。』 問：『如何是生死？』 禪師說：『剛才說什麼？』 晚參時，禪師說：『物物本來沒有固定的處所，一輪明月映照在心池中。』說完便回到方丈。 後來，守仁禪師住在報恩寺，上堂說法：『報恩寺這裡，不曾與人選擇說話的內容。今天與各位禪僧，選擇一兩則話來說。還願意聽嗎？各位，鶴的腿長，鴨的腿短，甘草甜，黃檗苦。這樣揀辨，還合你們的心意嗎？各位，莫非是血脈不通，泥水有隔閡嗎？千萬不要錯會了我的意思。珍重。』 有僧人問：『如何是西來意？』 禪師說：『叫什麼作西來意？』 僧人說：『這樣說來，就沒有西來意了。』 禪師說：『由你口頭說。』 問：『如何是報恩寺的家風？』 禪師說：『沒有你著眼的地方。』 問：『學人還不明白，請禪師方便開示。』 禪師說：『不要互相辜負。』 僧人說：『這樣說來，就有師資之分了。』 禪師說：『叢林里見得多了。』 問：『如何是佛法大意？』 禪師說：『向你說什麼？』 問：『如何是無生之相？』 禪師說：『。』
【English Translation】 English version Caoshan came to visit. (Caoshan: a person's name) The Zen master asked, 'How many stages have you traveled to get here?' Caoshan replied, 'Seven stages.' The Zen master said, 'Having walked through so many mountains, forests, streams, and valleys, which one is yourself?' Caoshan replied, 'All of them.' The Zen master said, 'Sentient beings are inverted, recognizing external things as themselves.' Caoshan asked, 'What is the self of a student (seeker of the Way)?' The Zen master said, 'All of them.' The Zen master ascended the hall and gave a Dharma talk: 'Venerable monks, all of you have spent winter and summer here. Is there anyone who has realized their own nature? I will prove it for you, so that you can truly see it and not be deluded by demons.' Someone asked, 'What is the self of a student?' The Zen master said, 'What a fine monk, with eyes so clear.'
Zen Master Shouren of Luohan Monastery in Zhangzhou
A native of Quanzhou. Ascending the hall, he gave a Dharma talk: 'As of now, who owes whom, and who has a surplus? Even so, this is still the secondary meaning. If you can understand this clearly, it is still one and two. You must look at it more carefully.' A monk asked, 'What is the true meaning of the Patriarch's coming from the West?' The Zen master said, 'What is the meaning right now?' Asked, 'What is Nirvana (Buddhist term, referring to the state of transcendence from the cycle of birth and death)?' The Zen master said, 'Birth and death.' Asked, 'What is birth and death?' The Zen master said, 'What did I just say?' During the evening meditation, the Zen master said, 'All things originally have no fixed place; a bright moon reflects in the mind-pond.' After speaking, he returned to his abbot's quarters. Later, Zen Master Shouren resided at Baoen Temple and ascended the hall to give a Dharma talk: 'Here at Baoen Temple, I have never been selective about what I say to people. Today, I will select one or two things to say to you all. Are you willing to listen? Venerable monks, the crane's legs are long, the duck's legs are short, licorice is sweet, and phellodendron bark is bitter. Is such discernment to your liking? Venerable monks, could it be that your blood vessels are not flowing, or that there is a separation like mud and water? Do not misunderstand my meaning. Treasure this.' A monk asked, 'What is the meaning of coming from the West?' The Zen master said, 'What do you call the meaning of coming from the West?' The monk said, 'In that case, there is no meaning of coming from the West.' The Zen master said, 'It is said by your mouth.' Asked, 'What is the family style of Baoen Temple?' The Zen master said, 'There is no place for you to focus your eyes.' Asked, 'This student does not yet understand; please, Master, provide a convenient explanation.' The Zen master said, 'Do not let each other down.' The monk said, 'In that case, there is a distinction between teacher and disciple.' The Zen master said, 'I have seen much of this in the monastic community.' Asked, 'What is the great meaning of the Buddha-dharma?' The Zen master said, 'What should I say to you?' Asked, 'What is the appearance of non-birth?' The Zen master said, ''
捨身受身。曰恁么則生死無過也。師曰。料汝恁么會 示眾。人人皆備理。一一盡圓常。僧便問。如何是圓常之理。師曰。無事不參差。曰恁么則縱橫法界也。師曰。巧道有何難 問如何是不到三寸。師曰。你問我答 問僧。甚麼處來。曰福州來。師曰。䟦涉如許多山嶺。阿那個是上座自己。曰某甲親離福州。師曰。祇恁么。別更有商量。曰更作甚麼商量。師曰。汝話墮也 問不昧緣塵。請師一接。師曰。喚甚麼作緣塵。曰若不伸問。焉息疑情。師曰。若不是今日便作官方。
撫州黃山良匡禪師
吉州人。僧問。如何是黃山家風。師曰。筑著汝鼻孔 問如何是不遷義。師曰。春夏秋冬 問如何是一路涅槃門。師曰。汝問宗乘中一句。豈不是。曰恁么則不哆哆。師曰。莫哆哆好 問眾星攢月時如何。師曰。喚甚麼作月。曰莫祇這個便是也無。師曰。這個是甚麼 問明鏡當臺。森羅為甚麼不現。師曰。那裡當臺。曰爭奈即今何。師曰。又道不現。
金陵報恩院玄則禪師
滑州衛南人。初問青峰。如何是學人自己。峰曰。丙丁童子來求火。后謁法眼。眼問。甚處來。師曰青峰。眼曰。青峰有何言句。師舉前話。眼曰。上座作么生會。師曰。丙丁屬火。而更求火。如將自己求自己。眼曰。與么會又爭
【現代漢語翻譯】 現代漢語譯本 捨身受身：指捨棄此身而接受彼身（輪迴）。 僧問：『如果這樣，那麼生死就沒有止境了。』 良匡禪師說：『我料定你會這樣理解。』 良匡禪師開示大眾：『人人皆具備真理，一一都圓滿而恒常。』 僧人便問：『如何是圓滿而恒常的真理？』 良匡禪師說：『沒有事情不和諧。』 僧問：『如果這樣，那麼就是縱橫遍佈法界了。』 良匡禪師說：『巧妙地說有什麼難的？』 問：『如何是不及三寸（指舌頭）？』 良匡禪師說：『你問我答。』 良匡禪師問僧人：『從哪裡來？』 僧人答：『從福州來。』 良匡禪師說：『跋涉了這麼多山嶺，哪個是上座（對僧人的尊稱）你自己？』 僧人答：『某甲（僧人自稱）親自離開福州。』 良匡禪師說：『僅僅這樣嗎？還有別的說法嗎？』 僧人答：『還要怎麼說呢？』 良匡禪師說：『你落入話語的陷阱了。』 問：『不迷惑于外在事物，請禪師開示。』 良匡禪師說：『你把什麼叫做外在事物？』 僧人答：『如果不提問，怎麼能消除疑惑呢？』 良匡禪師說：『如果不是今天，你就要做官了。』
撫州黃山良匡禪師
良匡禪師是吉州人。 僧人問：『如何是黃山（良匡禪師的道場）的家風？』 良匡禪師說：『敲著你的鼻孔。』 問：『如何是不變的真理？』 良匡禪師說：『春夏秋冬。』 問：『如何是通往涅槃的唯一道路？』 良匡禪師說：『你問的是宗乘（禪宗）中的一句，難道不是嗎？』 僧人答：『如果是這樣，那就不多說了。』 良匡禪師說：『最好不要多說。』 問：『眾星拱月時如何？』 良匡禪師說：『你把什麼叫做月？』 僧人答：『莫非就是這個？』 良匡禪師說：『這個是什麼？』 問：『明鏡高懸，世間萬物為什麼不顯現？』 良匡禪師說：『哪裡有高懸的明鏡？』 僧人答：『現在的情況如何呢？』 良匡禪師說：『又說不顯現。』
金陵報恩院玄則禪師
玄則禪師是滑州衛南人。 起初，玄則禪師問青峰禪師：『如何是學人（求道者）的自己？』 青峰禪師說：『丙丁童子來求火。』 後來，玄則禪師參謁法眼禪師。 法眼禪師問：『從哪裡來？』 玄則禪師答：『從青峰禪師那裡來。』 法眼禪師問：『青峰禪師有什麼言語？』 玄則禪師舉了之前與青峰禪師的對話。 法眼禪師問：『上座（對僧人的尊稱）你是怎麼理解的？』 玄則禪師答：『丙丁屬火，卻更要尋求火，如同用自己來尋找自己。』 法眼禪師說：『如果這樣理解，又有什麼用呢？』
【English Translation】 English version 捨身受身 (She Shen Shou Shen): Refers to abandoning this body and accepting another (reincarnation). A monk asked: 'If that's the case, then there's no end to birth and death.' Zen Master Liangkuang said: 'I expected you to understand it that way.' Zen Master Liangkuang addressed the assembly: 'Everyone is fully equipped with the truth, and everything is complete and constant.' A monk then asked: 'What is the principle of completeness and constancy?' Zen Master Liangkuang said: 'Nothing is out of harmony.' The monk asked: 'If that's the case, then it pervades the entire Dharma Realm.' Zen Master Liangkuang said: 'What's so difficult about speaking cleverly?' Asked: 'What is 'not reaching three inches' (referring to the tongue)?' Zen Master Liangkuang said: 'You ask, and I answer.' Zen Master Liangkuang asked a monk: 'Where do you come from?' The monk replied: 'From Fuzhou.' Zen Master Liangkuang said: 'Having traversed so many mountains, which one is you, venerable monk?' The monk replied: 'I, myself, left Fuzhou.' Zen Master Liangkuang said: 'Is that all? Is there anything else to say?' The monk replied: 'What else is there to say?' Zen Master Liangkuang said: 'You've fallen into the trap of words.' Asked: 'Not being deluded by external phenomena, please enlighten me, Zen Master.' Zen Master Liangkuang said: 'What do you call external phenomena?' The monk replied: 'If I don't ask, how can I dispel my doubts?' Zen Master Liangkuang said: 'If it weren't for today, you would be an official.'
Zen Master Liangkuang of Huangshan in Fuzhou
Zen Master Liangkuang was from Jizhou. A monk asked: 'What is the family style of Huangshan (Zen Master Liangkuang's monastery)?' Zen Master Liangkuang said: 'Knocking on your nostrils.' Asked: 'What is the unchanging truth?' Zen Master Liangkuang said: 'Spring, summer, autumn, and winter.' Asked: 'What is the one path to Nirvana?' Zen Master Liangkuang said: 'Are you asking about a phrase from the Zen school? Isn't that so?' The monk replied: 'If that's the case, then I won't say more.' Zen Master Liangkuang said: 'It's best not to say more.' Asked: 'What is it like when all the stars surround the moon?' Zen Master Liangkuang said: 'What do you call the moon?' The monk replied: 'Could it be this?' Zen Master Liangkuang said: 'What is this?' Asked: 'With a bright mirror hanging high, why do the myriad phenomena not appear?' Zen Master Liangkuang said: 'Where is there a bright mirror hanging high?' The monk replied: 'What about the present situation?' Zen Master Liangkuang said: 'You said they don't appear.'
Zen Master Xuanze of Bao'en Monastery in Jinling
Zen Master Xuanze was from Weinan in Huazhou. Initially, Zen Master Xuanze asked Zen Master Qingfeng: 'What is the self of a student (seeker of the Way)?' Zen Master Qingfeng said: 'A Bing Ding (丙丁) child comes seeking fire.' Later, Zen Master Xuanze visited Zen Master Fayan. Zen Master Fayan asked: 'Where do you come from?' Zen Master Xuanze replied: 'From Zen Master Qingfeng.' Zen Master Fayan asked: 'What words does Zen Master Qingfeng have?' Zen Master Xuanze recounted his previous conversation with Zen Master Qingfeng. Zen Master Fayan asked: 'How do you understand it, venerable monk?' Zen Master Xuanze replied: 'Bing Ding (丙丁) belongs to fire, yet it seeks fire, like using oneself to seek oneself.' Zen Master Fayan said: 'If you understand it that way, what's the use?'
得。師曰。某甲祇與么。未審和尚如何。眼曰。你問我。我與你道。師問。如何是學人自己。眼曰。丙丁童子來求火。師于言下頓悟。開堂日。李王與法眼。俱在會。僧問。龍吟霧起。虎嘯風生。學人知是出世邊事。到此為甚麼不會。師曰。會取好。僧舉頭看師。又看法眼。乃抽身入眾。法眼與李王。當時失色。眼歸方丈。令侍者喚問話僧至。眼曰。上座適來問底話。許你具眼。人天眾前。何不禮拜蓋覆卻。乃摵一坐具。其僧三日後。吐光而終 僧問。了了見佛性。如何是佛性。師曰。不欲便道 問如何是金剛大士。師披胸曰。見也未 問如何是諸聖密密處。師曰。卻須會取自己。曰如何是和尚密密處。師曰。待汝會始得 上堂。諸上座盡有常圓之月。各懷無價之珍。所以月在雲中。雖明而不照。智隱惑內。雖真而不通。無事珍重 問如何是不動尊。師曰。飛飛飏飏 問如何是瞭然一句。師曰。對汝又何難。曰恁么道莫便是也無。師曰。不對又何難。曰深領和尚恁么道。師曰。汝道我道甚麼 問亡僧遷化。向甚麼處去也。師曰。待汝生即道。曰賓主歷然。師曰。汝立地見亡僧 問如何是學人本來心。師曰。汝還曾道著也未。曰祗如道著。如何體會。師曰。待汝問始得 問教中道。樹能生果。作玻璃色。未審此果何人得
【現代漢語翻譯】 現代漢語譯本 得禪師問（云居弘覺禪師）。某甲（弟子）只是這樣，不知道和尚您怎麼樣？ 法眼禪師說：『你問我，我就告訴你。』 得禪師問：『如何是學人（弟子）的自己？』 法眼禪師說：『丙丁童子來求火。』 得禪師在言下頓悟。 開堂說法那天，李王和法眼禪師都在場。 有僧人問：『龍吟霧起，虎嘯風生，學人知道這是出世（超越世俗）的事情，到這裡為什麼不會了？』 得禪師說：『會取好（好好體會）。』 僧人抬頭看禪師，又看法眼禪師，然後抽身回到人群中。 法眼禪師和李王當時都失色。 法眼禪師回到方丈，讓侍者叫來問話的僧人，說：『上座（對僧人的尊稱）剛才問的話，我認可你具有慧眼，在人天大眾面前，為什麼不禮拜蓋覆（掩蓋，即不顯露）呢？』 於是摔了一下坐具，那個僧人三天後，吐光而終。 有僧人問：『了了見佛性（清清楚楚地見到佛性），如何是佛性？』 得禪師說：『不欲便道（不想說就直接說）。』 問：『如何是金剛大士（金剛菩薩）？』 得禪師敞開胸膛說：『見也未（看見了嗎）？』 問：『如何是諸聖密密處（諸位聖人秘密的地方）？』 得禪師說：『卻須會取自己（卻需要體會自己）。』 問：『如何是和尚（您）的密密處？』 得禪師說：『待汝會始得（等你體會了才能知道）。』 上堂說法，得禪師說：『諸位上座（對僧人的尊稱）都具有常圓之月（圓滿的佛性），各自懷有無價之珍（珍貴的寶藏）。所以月在雲中，雖然明亮卻不能照耀；智慧隱藏在迷惑中，雖然真實卻不能通達。沒事就好好珍重。』 問：『如何是不動尊（不動明王）？』 得禪師說：『飛飛飏飏（飄忽不定）。』 問：『如何是瞭然一句（明瞭的一句話）？』 得禪師說：『對汝又何難（對你又有什麼難的）？』 問：『恁么道莫便是也無（這樣說莫非就是了嗎）？』 得禪師說：『不對又何難（不對又有什麼難的）？』 問：『深領和尚恁么道（深深領會和尚您這樣說）。』 得禪師說：『汝道我道甚麼（你說我說了什麼）？』 問：『亡僧遷化（去世），向甚麼處去也（去了哪裡）？』 得禪師說：『待汝生即道（等你出生了就告訴你）。』 問：『賓主歷然（賓主分明）。』 得禪師說：『汝立地見亡僧（你站在這裡就能見到去世的僧人）。』 問：『如何是學人（弟子）本來心？』 得禪師說：『汝還曾道著也未（你還曾說中過嗎）？』 問：『祗如道著（如果說中了），如何體會？』 得禪師說：『待汝問始得（等你問了才能知道）。』 問：『教中道（經書中說），樹能生果，作玻璃色（呈現琉璃色），未審此果何人得（不知道這果實什麼人能得到）？』
【English Translation】 English version De (Yunju Hongjue Zen Master) asked: 'So, that's all I am. I wonder, what about you, Master?' Fayan Zen Master said: 'You ask me, and I'll tell you.' De Zen Master asked: 'What is the student's (disciple's) own self?' Fayan Zen Master said: 'A child of Bing Ding comes seeking fire.' De Zen Master had a sudden enlightenment upon hearing these words. On the day of opening the Dharma hall, Li Wang and Fayan Zen Master were both present. A monk asked: 'When the dragon roars, mist arises; when the tiger howls, wind is born. The student knows these are matters beyond the world (transcending the mundane), but why can't I understand it here?' De Zen Master said: 'Understand it well.' The monk looked up at the Zen Master, then looked at Fayan Zen Master, and then withdrew into the crowd. Fayan Zen Master and Li Wang both lost color at that moment. Fayan Zen Master returned to his abbot's quarters and had the attendant summon the monk who had asked the question. Fayan Zen Master said: 'The question you asked earlier, I acknowledge that you have the eye of wisdom. In front of the assembly of humans and gods, why didn't you bow and cover it up (hide it, i.e., not reveal it)?' Then he threw down a sitting mat. Three days later, that monk emitted light and died. A monk asked: 'Clearly seeing the Buddha-nature, what is Buddha-nature?' De Zen Master said: 'If you don't want to, just say it directly.' Asked: 'What is Vajra Bodhisattva (Diamond Warrior Bodhisattva)?' De Zen Master opened his chest and said: 'Have you seen it?' Asked: 'What is the secret place of all the sages?' De Zen Master said: 'You must understand yourself.' Asked: 'What is the secret place of the Master (you)?' De Zen Master said: 'You'll only know when you understand it.' Ascending the Dharma hall, De Zen Master said: 'All of you present have the constantly round moon (perfect Buddha-nature), and each of you holds a priceless treasure (precious treasure). Therefore, when the moon is in the clouds, although it is bright, it cannot illuminate; when wisdom is hidden within delusion, although it is true, it cannot penetrate. Cherish it well when there's nothing to do.' Asked: 'What is Acala (Immovable Wisdom King)?' De Zen Master said: 'Flying and fluttering.' Asked: 'What is the clear and distinct phrase?' De Zen Master said: 'What difficulty is there in answering you?' Asked: 'Does that mean it is so?' De Zen Master said: 'What difficulty is there in not answering?' Asked: 'I deeply understand what the Master is saying.' De Zen Master said: 'What do you say I said?' Asked: 'Where does a deceased monk go after passing away?' De Zen Master said: 'I'll tell you when you are born.' Asked: 'Guest and host are distinct.' De Zen Master said: 'You can see the deceased monk right where you stand.' Asked: 'What is the student's (disciple's) original mind?' De Zen Master said: 'Have you ever said it correctly?' Asked: 'If I have said it correctly, how should I understand it?' De Zen Master said: 'You'll only know when you ask.' Asked: 'The scriptures say that a tree can bear fruit, which is the color of glass (resembling lapis lazuli). I wonder, who can obtain this fruit?'
吃。師曰。樹從何來。曰學人有分。師曰。去果八萬四千 問如何是不遷義。師曰。江河競注。日月旋流 問宗乘中元要處。請師一言。師曰。汝行腳來。多少時也。曰不曾逢伴侶。師曰。少瞌睡。
金陵凈德院智筠達觀禪師
河中府王氏子。初住棲賢。上堂。從上諸聖。方便門不少。大抵祇要諸仁者有個見處。然雖未見。且不參差一絲髮許。諸仁者亦未嘗違背一絲髮許。何以故。烜赫地顯露。如今便會取。更不費一毫氣力。還省要麼。設道毗盧有師。法身有主。斯乃抑揚。對機施說。諸仁者。作么生會對底道理。若也會。且莫嫌他佛語。莫重祖師。直下是自己眼明始得 僧問。如何是的的之言。師曰。道甚麼 問紛然覓不得時如何。師曰。覓個甚麼不得 問如何是祖師意。師曰。用祖師意作甚麼 問今朝呈遠瑞。正意為誰來。師曰。大眾盡見。汝恁么問 江南國主。創凈德院。延請居之。署達觀禪師。上堂。夫欲慕道。也須上上根器始得。造次中下。不易承當。何以故。佛法非心意識境界。上座莫恁么[怡-臺+(廿/(ㄇ@人)/戍)]猰地。他古人道。沙門眼。把定世界。涵蓋乾坤。綿綿不漏絲髮。所以諸佛讚歎。讚歎不及。比喻比喻不及。道上座威光赫奕。亙古亙今。幸有如是家風。何不紹續取
【現代漢語翻譯】 現代漢語譯本： 吃。 師父說：『樹從哪裡來？』 學僧說：『學人自有分辨。』 師父說：『去掉果實，還有八萬四千（指煩惱）。』 問：『如何是不遷（指事物不變化）的意義？』 師父說：『江河競相奔流，日月不停旋轉。』 問：『宗乘（指禪宗）中最根本、最重要的地方，請師父用一句話說。』 師父說：『你行腳（指雲遊參學）來，有多少時間了？』 學僧說：『不曾遇到同伴。』 師父說：『少打瞌睡。』
金陵凈德院智筠達觀禪師
河中府王氏之子。 最初住在棲賢寺。 上堂說法：『從古至今的諸位聖人，方便法門不少，大抵只是要各位有個見處（指見解）。 即使尚未見到，也未曾參差一絲一毫。 各位也未曾違背一絲一毫。 為什麼呢？ 因為它如此明顯地顯露出來，如今便會取用，更不費一毫氣力，還省事嗎？ 假設說毗盧佛（指毗盧遮那佛，代表法身佛）有老師，法身（指佛的真身）有主宰，這乃是抑揚頓挫，對機施教的說法。 各位，如何體會這其中的道理？ 如果也會了，且莫嫌棄佛語，莫看重祖師，當下就是自己眼明才行。』 僧人問：『如何是的的（指真實不虛）之言？』 師父說：『說什麼？』 問：『紛亂地尋找卻找不到時，該如何？』 師父說：『尋找什麼而找不到？』 問：『如何是祖師意（指禪宗祖師的意旨）？』 師父說：『用祖師意做什麼？』 問：『今天呈現遠方的祥瑞，正意是爲了誰而來？』 師父說：『大眾都看見了，你還這樣問。』 江南國主，建立凈德院，延請達觀禪師居住。 署名達觀禪師。 上堂說法：『想要仰慕佛道，也必須是上上根器才行。 隨便中下根器，不易承擔。 為什麼呢？ 因為佛法不是心意識的境界。 各位不要這樣[怡-臺+(廿/(ㄇ@人)/戍)]猰地（指固執己見）。 古人說，沙門眼（指僧人的智慧之眼），把定世界，涵蓋乾坤，綿綿密密不漏一絲一毫。 所以諸佛讚歎，讚歎不及。 比喻也比喻不及。 說各位威光赫奕，亙古亙今。 幸好有這樣的家風，為何不繼承下去？』
【English Translation】 English version: Ate. The master said, 'Where does the tree come from?' The monk said, 'The student has his own discernment.' The master said, 'Remove the fruit, and there are eighty-four thousand (referring to afflictions).' Asked, 'What is the meaning of non-transience (referring to the unchanging nature of things)?' The master said, 'Rivers rush to flow, and the sun and moon revolve incessantly.' Asked, 'In the Zen school, what is the most fundamental and important point? Please, master, say it in one sentence.' The master said, 'How long have you been traveling (referring to wandering and studying)?' The monk said, 'I have never met a companion.' The master said, 'Sleep less.'
Zen Master Zhijun Daguan of Jingde Monastery in Jinling
A son of the Wang family from Hezhong Prefecture. Initially resided at Qixian Temple. Ascending the hall, he said, 'The various sages from the past have no shortage of expedient means. Generally, it is only necessary for you all to have a point of view (referring to insight). Even if you have not yet seen it, there is not a hair's breadth of difference. You have also never violated it by a hair's breadth. Why? Because it is so clearly revealed. Now, if you can grasp it, it will not take the slightest effort. Is it not more convenient? Suppose it is said that Vairocana Buddha (referring to Vairocana Buddha, representing the Dharmakaya Buddha) has a teacher, and the Dharmakaya (referring to the true body of the Buddha) has a master, this is merely an intonation, teaching according to the capacity of the listener. How do you all understand the underlying principle? If you understand, do not dislike the Buddha's words, and do not value the patriarchs. It is only when your own eyes are clear that it works.' A monk asked, 'What are the words of truth (referring to true and not false)?' The master said, 'What are you saying?' Asked, 'What should I do when I search confusedly and cannot find it?' The master said, 'What are you searching for that you cannot find?' Asked, 'What is the meaning of the Patriarch (referring to the intention of the Zen patriarchs)?' The master said, 'What are you doing with the Patriarch's intention?' Asked, 'Today, a distant auspicious sign is presented. For whom does the true intention come?' The master said, 'The assembly has all seen it. Why do you ask like that?' The ruler of Jiangnan established Jingde Monastery and invited Zen Master Daguan to reside there. Signed as Zen Master Daguan. Ascending the hall, he said, 'If you want to admire the Dao, you must have the highest faculties. It is not easy for those with mediocre or lower faculties to undertake it. Why? Because the Buddha-dharma is not a realm of mind-consciousness. Do not be so [怡-臺+(廿/(ㄇ@人)/戍)]猰地 (referring to being stubborn). The ancients said that the eye of a Shramana (referring to the wisdom eye of a monk) grasps the world, covers the universe, and is so seamless that not a hair's breadth is leaked. Therefore, all the Buddhas praise it, and their praise is insufficient. Metaphors are also insufficient. It is said that your radiance is brilliant, spanning the past and present. Fortunately, there is such a family tradition. Why not continue it?'
。為甚麼自生卑劣。枉受辛勤。不能曉悟。祇為如此。所以諸佛出興於世。祇為如此。所以諸佛唱入涅槃。祇為如此。所以祖師特地西來 問諸聖皆入不二法門。如何是不二法門。師曰。但恁么入。曰恁么則今古同然去也。師曰。汝道甚麼處是同 問如何是佛法大意。師曰。恰問著。曰恁么則學人禮拜也。師曰。汝作么生會 問如何是佛。師曰。如何不是 師嘗曰。吾不能投身巖谷滅跡市廛。而出入禁庭。以重煩世主。吾之過也。遂屢辭歸故山。國主。錫以五峰棲玄蘭若 宋太祖開寶己巳八月十七日告寂。壽六十四。臘四十四。
高麗國道峰山慧炬國師
始發機於法眼之室。本國主思慕。遣使來請。遂回故地。國主受心訣。禮待彌厚。一日請入王府。上堂。師指威鳳樓。示眾曰。威鳳樓為諸上座舉揚了也。還會么。儻若會。且作么生會。若道不會。威鳳樓作么生不會。珍重。
杭州真身寶塔寺紹巖禪師
雍州劉氏子。吳越王。命師開法。署了空大智常照禪師。上堂。山僧素寡知見。本期閑放以了餘年。豈謂今日大王勤重苦勉。山僧效諸方宿德。施張法筵。然大王致請。也祇圖諸仁者明心。此外別無道理。諸仁者。還明心也未。莫不是語言譚笑時。凝然杜默時。參尋知識時。道伴商略時。觀山
【現代漢語翻譯】 現代漢語譯本 為什麼自己會變得卑劣，白白地承受辛苦，不能醒悟？只因爲這樣，所以諸佛才出現於世；只因爲這樣，所以諸佛才宣唱進入涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）；只因爲這樣，所以祖師才特地從西方（指印度）而來。 問：諸聖都進入不二法門（Advaita Dharma，佛教術語，指超越二元對立的真理之門），什麼是「不二法門」？ 師（指禪師）說：只要這樣進入。 問：這樣說來，就是自古至今都一樣了？ 師說：你說哪裡是一樣的？ 問：什麼是佛法大意？ 師說：恰好問到了。 問：這樣說來，學人就禮拜了。 師說：你作何理解？ 問：什麼是佛？ 師說：什麼不是？ 禪師曾經說：我不能投身巖谷，在市井中隱沒軌跡，卻出入宮廷，加重世主的煩惱，這是我的過錯。於是多次辭別，想回到故鄉的山裡。國主賜予五峰棲玄蘭若（寺廟名）。 宋太祖開寶己巳年（969年）八月十七日圓寂，享年六十四歲，僧臘四十四年。
高麗國道峰山慧炬國師 最初在法眼禪師門下開悟。本國國王思慕他，派遣使者來請。於是回到故鄉。國王接受了他的心法，禮遇非常優厚。一天，國師應邀進入王府上堂說法。他指著威鳳樓，向大眾開示說：威鳳樓已經被各位上座舉揚了，明白了嗎？如果明白，又該如何理解？如果說不明白，威鳳樓又怎麼會不明白呢？珍重。
杭州真身寶塔寺紹巖禪師 是雍州劉氏之子。吳越王命令禪師開壇說法，賜號了空大智常照禪師。上堂時說：山僧我向來寡聞少見，本來只想清閑度日，了此殘生。沒想到今天大王如此勤勉，苦苦相勸，山僧我效仿各方宿德，施設法筵。然而大王之所以邀請我來，也只是爲了讓各位仁者明心見性，此外別無道理。各位仁者，你們明心見性了嗎？莫不是在言語談笑時，在凝神沉默時，在參訪知識時，在道友商量時，在觀山
【English Translation】 English version Why do we generate baseness ourselves, vainly endure hardship, and fail to awaken? It is only because of this that all Buddhas appear in the world; it is only because of this that all Buddhas proclaim entering Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death); it is only because of this that the Patriarchs specially came from the West (referring to India). Question: All sages enter the non-dual Dharma gate (Advaita Dharma, a Buddhist term referring to the gate of truth that transcends duality). What is the 'non-dual Dharma gate'? The Master (referring to the Zen master) said: Just enter in this way. Question: If that's the case, then it's the same from ancient times to the present? The Master said: Where do you say it is the same? Question: What is the great meaning of the Buddha-dharma? The Master said: You've asked exactly the right thing. Question: In that case, the student will bow. The Master said: How do you understand it? Question: What is Buddha? The Master said: What is not? The Master once said: I cannot throw myself into the rocky valleys and hide my tracks in the marketplace, yet I enter and exit the forbidden court, adding to the worries of the world's ruler. This is my fault. Therefore, I have repeatedly resigned, wanting to return to my old mountain home. The ruler bestowed upon me the Five Peaks Qixuan Lanruo (name of a temple). On the seventeenth day of the eighth month of the Jisi year of the Kaibao reign of Emperor Taizu of the Song Dynasty (969 AD), he passed away, at the age of sixty-four, with forty-four years as a monk.
National Teacher Huiju of Goryeo's Dobong Mountain He first attained enlightenment in the room of Zen Master Fayan. The king of his native country missed him and sent an envoy to invite him. Thereupon, he returned to his homeland. The king received his mind-seal and treated him with great respect. One day, he was invited to enter the royal palace to give a Dharma talk. Pointing to the Weifeng Pavilion, the Master instructed the assembly, saying: The Weifeng Pavilion has already been praised by all of you, do you understand? If you understand, how do you understand it? If you say you don't understand, how can the Weifeng Pavilion not understand? Treasure this.
Zen Master Shaoyan of True Body Pagoda Temple in Hangzhou He was a son of the Liu family of Yongzhou. The King of Wuyue ordered the Master to open the Dharma and bestowed upon him the title Zen Master Liaokong Dazhi Changzhao. During the Dharma talk, he said: This mountain monk has always been ignorant and has always wanted to spend his remaining years in leisure. I never expected that today the King would be so diligent and earnestly persuade me. This mountain monk imitates the virtuous elders of all directions and sets up a Dharma feast. However, the reason why the King invited me here is only to allow all of you to understand your minds and see your nature. There is no other reason. Have all of you understood your minds and seen your nature? Is it not during speech and laughter, during concentrated silence, during seeking knowledge, during discussions with fellow practitioners, during viewing the mountains
玩水時。耳目絕對時。是汝心否。如上所解。盡為魔魅所攝。豈曰明心。更有一類人。離身中妄想外。別認遍十方世界。含日月包太虛。謂是本來真心。斯亦外道所計。非明心也。諸仁者要會么。心無是者。亦無不是者。汝擬執認。其可得乎。僧問。六合澄清時如何。師曰。大眾誰信汝 師于宋太祖開寶辛未七月示疾。謂門弟子曰。諸行無常。即常住相。言訖。跏趺而逝。壽七十三。臘五十五。
臺州般若寺敬遵通慧禪師
上堂。皎皎烜赫地。亙古亙今。也未曾有纖毫間斷相。無時無節。長時拶定。上座無通氣處。所以道。山河大地。是上座善知識。放光動地。觸處露現。實無絲頭許法可作隔礙。如今因甚麼卻不會。特地生疑去。無事不用久立 僧問。優曇花折人皆睹。般若家風賜一言。師曰。不因上座問。不曾舉似人。曰恁么則般若雄峰。詎齊今古。師曰。也莫錯會 問牛頭未見四祖時。為甚麼百鳥銜華。師曰。汝甚麼處見。曰見后為甚麼不銜華。師曰。且領話好 問靈山一會。迦葉親聞。未審今日一會。何人得聞。師曰。試舉迦葉聞底看。曰恁么則迦葉親聞去也。師曰。亂道作么 師自述真贊曰。真兮寥廓。郢人圖雘。岳聳云空。澄潭月躍。
廬山歸宗䇿真法施禪師
曹州魏氏子。初名
【現代漢語翻譯】 現代漢語譯本 玩水的時候，耳目的作用達到極致。這是你的真心嗎？如果像上面那樣理解，完全是被魔的迷惑所控制。怎麼能說是明白了真心呢？還有一類人，離開自身中的虛妄想法之外，另外去認識遍佈十方世界，包含日月、包容太虛的境界，認為這是本來的真心。這也是外道的想法，不是明白真心。各位，想要領會嗎？真心沒有『是』，也沒有『不是』。你想要執著地去認識它，怎麼可能得到呢？ 僧人問：『天下太平的時候是怎樣的？』 禪師說：『大眾誰會相信你？』 禪師在宋太祖開寶辛未年（971年）七月示現疾病，對門下弟子說：『諸行無常，即是常住之相。』說完，就結跏趺坐而逝世，享年七十三歲，僧臘五十五年。
臺州般若寺敬遵通慧禪師
上堂開示：明明白白、光芒四射的，亙古亙今，也未曾有絲毫間斷的景象。沒有時間，沒有節令，長久地逼拶著，讓各位沒有喘息的機會。所以說，山河大地，是各位的善知識，放光動地，到處顯露。實在沒有一絲一毫的法可以作為阻礙。如今為什麼卻不能領會，偏偏要生出疑惑呢？沒事不要久站。 僧人問：『優曇花開，人人都看得見，請賜予般若的家風一言。』 禪師說：『不因為你問，我從不向人提起。』 僧人說：『如此說來，般若的雄偉山峰，豈不是與今古齊等？』 禪師說：『也不要錯會了意。』 問：『牛頭禪師未見四祖道信（580-651）時，為什麼百鳥銜花？』 禪師說：『你從哪裡看見的？』 僧人說：『見四祖后為什麼不銜花？』 禪師說：『先領會話中的意思就好。』 問：『靈山法會上，迦葉尊者親自聽聞，不知道今天這次法會，什麼人能夠聽聞？』 禪師說：『你試著說說迦葉尊者聽聞了什麼？』 僧人說：『如此說來，迦葉尊者是親自聽聞了。』 禪師說：『胡說八道什麼？』 禪師自己寫了真贊說：『真性啊，多麼空曠寥廓，就像郢地人畫畫一樣。山嶽高聳入雲，澄澈的潭水倒映著月亮的跳躍。』
廬山歸宗䇿真法施禪師
曹州魏氏之子，最初的名字是
【English Translation】 English version When playing in the water, the functions of the ears and eyes reach their peak. Is this your true mind? If understood as above, it is entirely controlled by the delusions of Mara (demon). How can it be said to be understanding the true mind? There is another type of person who, apart from the delusive thoughts within themselves, separately recognizes the realm that pervades the ten directions, containing the sun and moon, and encompassing the great void, considering this to be the original true mind. This is also the view of externalists, not understanding the true mind. Do you all want to understand? The true mind has neither 'is' nor 'is not'. If you try to grasp and recognize it, how can you obtain it? A monk asked: 'What is it like when the world is at peace?' The Master said: 'Who among you would believe you?' In the seventh month of the Xinwei year (971 AD) of the Kaibao reign of Emperor Taizu of the Song Dynasty, the Master showed signs of illness. He said to his disciples: 'All conditioned things are impermanent, which is the very nature of permanence.' Having spoken, he sat in full lotus posture and passed away, at the age of seventy-three, with fifty-five years as a monk.
Zen Master Jingzun Tonghui of Prajna Temple in Taizhou
In an assembly, he instructed: 'Clearly and brightly, radiantly shining, extending from ancient times to the present, there has never been a moment of interruption. Without time, without seasons, constantly pressing, leaving you no room to breathe. Therefore, it is said that mountains and rivers, the great earth, are your good teachers, emitting light and shaking the earth, revealing themselves everywhere. There is truly not a single thread of Dharma that can serve as an obstacle. Why is it that you cannot understand now, and insist on giving rise to doubts? Do not stand for long without purpose.' A monk asked: 'When the Udumbara flower blooms, everyone sees it. Please bestow a word on the family style of Prajna.' The Master said: 'I have never mentioned it to anyone unless asked by you.' The monk said: 'In that case, isn't the majestic peak of Prajna equal to both past and present?' The Master said: 'Do not misunderstand.' Asked: 'When Niu-tou (Ox-Head) Chan Master had not yet met the Fourth Patriarch Daoxin (580-651 AD), why did hundreds of birds carry flowers?' The Master said: 'Where did you see it?' The monk said: 'Why did they not carry flowers after seeing the Fourth Patriarch?' The Master said: 'It is good to first understand the meaning of the words.' Asked: 'At the assembly on Vulture Peak (Grdhrakuta), Venerable Kashyapa personally heard it. I wonder who can hear it at today's assembly?' The Master said: 'Try to say what Kashyapa heard.' The monk said: 'In that case, Kashyapa personally heard it.' The Master said: 'What nonsense are you talking about?' The Master himself wrote a true eulogy, saying: 'True nature, how vast and boundless, like the people of Ying painting. The mountains soar into the clouds, and the clear pool reflects the leaping moon.'
Zen Master Ce Zhen Fashi of Guizong Temple on Mount Lu
A son of the Wei family of Caozhou, his original name was
慧超。謁法眼。問曰。如何是佛。眼曰。汝是慧超。師從此悟入。住後上堂。諸上座。見聞覺知。祇可一度。祇如會了。是見聞覺知。不是見聞覺知。要會么。與諸上座。說破了也。待汝悟始得。久立珍重 僧問。如何是佛。師曰。我向汝道。即別有也 問如何是歸宗境。師曰。是汝見甚麼。曰如何是境中人。師曰。出去 問。國王請命。大啟法筵。不落見聞。請師速道。師曰。閑言語。曰師意如何。師曰。又亂說 問承教有言。將此深心奉塵剎。是則名為報佛恩。塵剎即不問。如何是報佛恩。師曰。汝若是則報佛恩 問無情說法大地得聞。師子吼時如何。師曰。汝還聞么。曰恁么則同無情也。師曰。汝不妨會得好 問古人以不離見聞為宗。未審和尚以何為宗。師曰。此問甚好。曰猶是三緣四緣。師曰。莫亂道 師次住金陵奉先。復遷報恩。宋太宗太平興國庚辰示寂。
洪州同安院紹顯禪師
僧問。王恩降旨師親受。熊耳家風乞一言。師曰。已道了也 問千里投師。請師一接。師曰。好入處 云蓋山乞瓦造殿。有官人問。既是云蓋。何用乞瓦。僧無對。師代曰。罕遇其人。
廬山棲賢慧圓禪師
上堂。出得僧堂門。見五老峰。一生參學事畢。何用更到這裡來。雖然如此。也勞上座一轉了也。
【現代漢語翻譯】 現代漢語譯本 慧超（人名）。去拜見法眼禪師（禪宗大師），問道：『什麼是佛？』法眼禪師說：『你是慧超。』慧超禪師因此開悟。後來，慧超禪師在寺院升座說法時說：『各位，見聞覺知，只可經歷一次。如果領會了，那麼，是見聞覺知呢，還是不是見聞覺知呢？想要領會嗎？我已經為各位說破了。等待你們自己去領悟。』說完，站立良久，珍重告別。 有僧人問：『什麼是佛？』慧超禪師說：『我如果告訴你，就又有了分別。』 僧人問：『什麼是歸宗境？』慧超禪師說：『你看見了什麼？』僧人問：『什麼是境中人？』慧超禪師說：『出去。』 僧人問：『國王（指當時的統治者）大擺法筵，不落入見聞，請禪師快說。』慧超禪師說：『閑言語。』僧人問：『禪師的意思如何？』慧超禪師說：『又在胡說。』 僧人問：『承蒙教誨，有言說：將此深心奉塵剎，是則名為報佛恩。塵剎暫且不問，如何是報佛恩？』慧超禪師說：『你如果是這樣，就是報佛恩。』 僧人問：『無情說法，大地都能聽聞。獅子吼時如何？』慧超禪師說：『你還聽得見嗎？』僧人說：『這樣說來，就和無情一樣了。』慧超禪師說：『你不妨這樣理解。』 僧人問：『古人以不離見聞為宗旨，不知道和尚以什麼為宗旨？』慧超禪師說：『這個問題問得很好。』僧人說：『還是三緣四緣。』慧超禪師說：『不要胡說。』 慧超禪師後來住在金陵（今江蘇南京）奉先寺，又遷到報恩寺。宋太宗太平興國庚辰年（980年）圓寂。
洪州（今江西南昌一帶）同安院紹顯禪師
有僧人問：『王恩降旨，禪師親自接受。熊耳山（山名）的家風，請您說一句。』紹顯禪師說：『已經說過了。』 有僧人問：『千里迢迢來拜師，請禪師接引。』紹顯禪師說：『好進入之處。』 云蓋山（山名）要乞瓦來建造殿宇，有官員問：『既然是云蓋山，為何還要乞瓦？』僧人無言以對。紹顯禪師代為回答說：『難得遇到這樣的人。』
廬山（山名）棲賢慧圓禪師
慧圓禪師上堂說法時說：『走出僧堂的門，就能看見五老峰（廬山著名山峰）。一生的參學之事已經完畢。何必還要到這裡來？雖然如此，也勞煩各位走這一趟了。』
【English Translation】 English version Huichao (a name). Visited Dharma Eye (a Chan master) and asked: 'What is Buddha?' Dharma Eye said: 'You are Huichao.' The master attained enlightenment from this. Later, when the master ascended the platform to preach, he said: 'Everyone, seeing, hearing, feeling, and knowing can only be experienced once. If you understand, then is it seeing, hearing, feeling, and knowing, or is it not seeing, hearing, feeling, and knowing? Do you want to understand? I have already explained it to you all. Wait for you to realize it yourselves.' After speaking, he stood for a long time and bid farewell with respect. A monk asked: 'What is Buddha?' Master Huichao said: 'If I tell you, there will be another distinction.' A monk asked: 'What is the Guizong realm?' Master Huichao said: 'What did you see?' The monk asked: 'What is the person in the realm?' Master Huichao said: 'Get out.' A monk asked: 'The king (referring to the ruler at the time) is holding a grand Dharma assembly, not falling into seeing and hearing. Please, Master, speak quickly.' Master Huichao said: 'Idle talk.' The monk asked: 'What does the Master mean?' Master Huichao said: 'Talking nonsense again.' A monk asked: 'According to the teachings, it is said: 'Dedicate this deep heart to the dust lands, and this is called repaying the Buddha's kindness.' The dust lands are not in question for now, but how does one repay the Buddha's kindness?' Master Huichao said: 'If you are like this, then you are repaying the Buddha's kindness.' A monk asked: 'Inanimate objects preach the Dharma, and the earth can hear it. What about when the lion roars?' Master Huichao said: 'Can you still hear it?' The monk said: 'In that case, it is the same as inanimate objects.' Master Huichao said: 'You might as well understand it that way.' A monk asked: 'The ancients took not departing from seeing and hearing as their principle. I wonder what the Master takes as his principle?' Master Huichao said: 'This is a very good question.' The monk said: 'Is it still the three conditions and four conditions?' Master Huichao said: 'Don't talk nonsense.' Master Huichao later lived in Fengxian Temple in Jinling (now Nanjing, Jiangsu), and then moved to Baoen Temple. He passed away in the Gengchen year of the Taiping Xingguo reign of Emperor Taizong of the Song Dynasty (980 AD).
Chan Master Shaoxian of Tongan Temple in Hongzhou (area around present-day Nanchang, Jiangxi)
A monk asked: 'The king's grace has issued an edict, and the Master has personally received it. Please say a word about the family tradition of Mount Xiong'er (mountain name).' Master Shaoxian said: 'It has already been said.' A monk asked: 'I have come from a thousand miles to seek a teacher. Please guide me, Master.' Master Shaoxian said: 'A good place to enter.' Mount Yungai (mountain name) wanted to beg for tiles to build a temple. An official asked: 'Since it is Mount Yungai, why beg for tiles?' The monk had no answer. Master Shaoxian answered on his behalf: 'It is rare to encounter such a person.'
Chan Master Huiyuan of Qixian Temple on Mount Lu (mountain name)
When Master Huiyuan ascended the platform to preach, he said: 'Upon exiting the gate of the monks' hall, one can see the Five Old Men Peaks (famous peaks of Mount Lu). The matter of studying for a lifetime is already complete. Why bother coming here? Although this is the case, I have troubled you all to make this trip.'
珍重 僧問。不是風動。不是幡動。未審古人意旨如何。師曰。大眾一時會取 上堂。有僧擬問。師乃指其僧曰。住住。其僧進步問。從上宗乘。請師舉唱。師曰。前言不構。后語難追。曰未審今日事如何。師曰。不會人言語 問如何是佛法大意。師曰。好 問如何是棲賢境。師曰。入得三門便合知 問如何是祖師西來意。師曰。此土不欠少。
洪州觀音院從顯禪師
泉州人。上堂。眾集。良久曰。文殊深贊維摩。未審維摩受贊也無。若受贊。何處有居士耶。若不受贊。文殊不可虛發言也。大眾作么生會。若會。真個衲僧。僧問。維摩默然。文殊深贊。此意如何。師曰。汝問我答。曰忽遇恁么人出頭來。又作么生。師曰。行到水窮處。坐看云起時。問如何是觀音家風。師曰。眼前看取。曰忽遇作者來。作么生見待。師曰。貧家祇如此。未必便言歸。問久負沒絃琴。請師彈一曲。師曰。作么生聽。其僧側耳。師曰。賺殺人。乃曰。盧行者當時大庾嶺頭。謂明上座言。莫思善。莫思惡。還我明上座本來面目來。觀音今日不恁么道。還我明上座。恁么道。是曹溪子孫也無。若是曹溪子孫。又爭除卻四字。若不是。又過在甚麼處。試出來商量看。良久曰。此一眾真行腳人也。便下座 宋太宗太平興國癸未九月中。
【現代漢語翻譯】 現代漢語譯本 珍重，有僧人問道：『不是風在動，也不是幡在動，不知古人的意旨是什麼？』 禪師說：『大家一時領會。』 上堂說法，有僧人想要提問，禪師就指著那個僧人說：『住口，住口。』 那僧人走上前問道：『從上的宗乘，請禪師開示。』 禪師說：『前言無法構成，后語難以追及。』 僧人說：『不知今天的事情如何？』 禪師說：『不會說人話。』 問：『如何是佛法的大意？』 禪師說：『好。』 問：『如何是棲賢境？』 禪師說：『進入三門就應該知道。』 問：『如何是祖師西來意？』 禪師說：『此地不缺少。』
洪州觀音院從顯禪師
是泉州人。上堂說法，眾人聚集。過了很久，禪師說：『文殊菩薩深深讚歎維摩詰（Vimalakirti，佛教在家菩薩的代表），不知維摩詰是否接受了讚歎？如果接受了讚歎，哪裡還有居士的身份呢？如果不接受讚歎，文殊菩薩不可能說虛妄的話。大家怎麼理解？如果理解了，才是真正的衲僧。』 僧人問道：『維摩詰默然不語，文殊菩薩深深讚歎，這是什麼意思？』 禪師說：『你問我答。』 僧人說：『如果遇到這樣的人出來，又該怎麼辦？』 禪師說：『行到水窮盡的地方，坐看雲朵升起的時候。』 問：『如何是觀音（Avalokiteśvara，佛教菩薩）的家風？』 禪師說：『看眼前。』 僧人說：『如果遇到行家來，怎麼對待？』 禪師說：『貧窮人家只有這些，未必就說要回家。』 問：『長久以來揹負著沒有琴絃的琴，請禪師彈奏一曲。』 禪師說：『怎麼聽？』 那僧人側耳傾聽。禪師說：『騙人啊。』 於是說：『盧行者（指六祖慧能）當時在大庾嶺頭，對明上座說：不要思善，不要思惡，還我明上座本來的面目來。觀音我今天不這樣說，還我明上座。這樣說，是曹溪（六祖慧能的道場）的子孫嗎？如果是曹溪的子孫，又為什麼要除去這四個字？如果不是，又錯在哪裡？試著出來商量看看。』 過了很久，禪師說：『這一眾都是真正的行腳僧人啊。』 於是下座。宋太宗太平興國癸未年（983年）九月中。
【English Translation】 English version Reverently, a monk asked: 'It is not the wind moving, nor the banner moving. What is the ancient's intention?' The Master said: 'Let everyone understand it at once.' Ascending the Dharma hall, a monk intended to ask a question. The Master then pointed at the monk and said: 'Stop, stop.' The monk stepped forward and asked: 'From the supreme vehicle, please Master expound.' The Master said: 'Previous words cannot be constructed, later words are difficult to trace.' The monk said: 'I don't know what today's matter is like?' The Master said: 'Does not understand human speech.' Asked: 'What is the great meaning of the Buddha Dharma?' The Master said: 'Good.' Asked: 'What is the realm of Qixian?' The Master said: 'Entering the three gates, one should know.' Asked: 'What is the meaning of the Patriarch's coming from the West?' The Master said: 'This land lacks nothing.'
Chan Master Congxian of Guanyin Monastery in Hongzhou
Was a person from Quanzhou. Ascending the Dharma hall, the assembly gathered. After a long while, the Master said: 'Mañjuśrī (Bodhisattva of wisdom) deeply praises Vimalakirti (a lay Buddhist figure). I don't know if Vimalakirti accepted the praise or not. If he accepted the praise, where is the layman's status? If he did not accept the praise, Mañjuśrī could not speak falsely. How does everyone understand this? If you understand, you are truly a monastic.' A monk asked: 'Vimalakirti is silent, Mañjuśrī deeply praises, what is the meaning of this?' The Master said: 'You ask, I answer.' The monk said: 'If such a person comes forward, what should be done?' The Master said: 'Walk to the end of the water, sit and watch the clouds rise.' Asked: 'What is the family style of Avalokiteśvara (Bodhisattva of compassion)?' The Master said: 'Look at what is before your eyes.' The monk said: 'If an expert comes, how should he be treated?' The Master said: 'A poor family is only like this, not necessarily saying to go home.' Asked: 'Long burdened with a stringless zither, please Master play a tune.' The Master said: 'How to listen?' The monk pricked up his ears. The Master said: 'Deceiving people.' Then he said: 'Layman Lu (referring to Huineng, the Sixth Patriarch) at the Dayu Ridge at that time, said to the Venerable Ming: Do not think of good, do not think of evil, return to me the original face of the Venerable Ming. Guanyin today does not say it like this, return to me the Venerable Ming. Saying it like this, are they descendants of Caoxi (Huineng's monastery)? If they are descendants of Caoxi, then why remove these four words? If not, where is the fault?' Try to come out and discuss it. After a long while, the Master said: 'This assembly is truly a group of traveling monks.' Then he descended from the seat. In the ninth month of the Guiwei year (983 AD) of the Taiping Xingguo era of Emperor Taizong of the Song Dynasty.
師謂檀那袁長史曰。老僧三兩日間。歸鄉去。袁曰。和尚年尊。何更思鄉。師曰。歸鄉圖得好鹽吃。袁不測其言。翌日師不疾坐亡。壽七十有八。袁建塔于西山。
洛京興善棲倫禪師
僧問。如何是佛。師曰。向汝道甚麼即得 問如何是西來意。師曰。適來猶記得。
洪州嚴陽新興院齊禪師
僧問。如何得出三界去。師曰。汝還信么。曰信則深信。乞和尚慈悲。師曰。祇此信心。亙古亙今。快須究取。何必沉吟。要出三界。三界唯心 師因雪示眾。諸上座。還見雪么。見即有眼。不見無眼。有眼即常。無眼即斷。恁么會得。佛身充滿 問學人辭去泐潭。乞和尚示個入路。師曰。好個入路。道心堅固。隨眾參請。隨眾作務。要去便去。要住便住。去之與住。更無他故。若到泐潭。不審馬祖。
潤州慈雲匡達禪師
僧問。佛以一大事因緣故。出現於世。未審和尚出世如何。師曰恰好。曰作么生。師曰。不好。
蘇州薦福院紹明禪師
州將錢仁。奉請住持。乃問。如何是和尚家風。師曰。一切處看取。
澤州古賢院謹禪師
侍立法眼次。眼問一僧曰。自離此間。甚麼處去來。曰入嶺來。眼曰不易。曰虛涉他如許多山水。眼曰。如許多山水也不惡。其僧無語。
師於此有省 住后。僧問。如何是佛。師曰。筑著你鼻孔 問僧曰。唯一堅密身。一切塵中現。如何是堅密身。僧豎指。師曰。現則現。你作么生會。僧無語。
宣州興福院可勛禪師
建州朱氏子。僧問。如何是興福正主。師曰。阇黎不識。曰莫祇這便是么。師曰。縱未歇狂。頭亦何失 問如何是道。師曰。勤而行之 問何云法空。師曰不空。有偈示眾曰。秋江煙島晴。鷗鷺行行立。不念觀世音。爭知普門入。
洪州上藍院守訥禪師
上堂。盡令提綱。無人掃地。叢林兄弟。相共證明。晚進之流。有疑請問。僧問。愿開甘露門。當觀第一義。不落有無中。請師垂指示。師曰。大眾證明。曰恁么則莫相屈去也。師曰。閑言語 問如何是佛。師曰。更問阿誰。
撫州覆船和尚
僧問。如何是佛。師曰。不識 問如何是祖師西來意。師曰。莫謗祖師好。
杭州奉先寺法瑰法明普照禪師
僧問。釋迦出世。天雨四華。地搖六動。未審今日有何祥瑞。師曰。大眾盡見。曰法王法如是。師曰。人王見在 問法眼寶印。和尚親傳。今日一會。當付何人。師曰。誰人無分。曰恁么則雷音普震無邊剎去也。師曰。也須善聽。
廬山化城寺慧朗禪師
江南相國宋齊丘。請開
【現代漢語翻譯】 現代漢語譯本 師於此有省，住后。僧問：『如何是佛？』（什麼是佛？）師曰：『筑著你鼻孔。』（打你的鼻孔。）問僧曰：『唯一堅密身，一切塵中現，如何是堅密身？』僧豎指。師曰：『現則現，你作么生會？』（顯現就顯現了，你怎麼理解？）僧無語。
宣州興福院可勛禪師
建州朱氏子。僧問：『如何是興福正主？』（什麼是興福寺的真正主人？）師曰：『阇黎（Dharmacarya，佛法導師）不識。』曰：『莫祇這便是么？』（難道就是這個嗎？）師曰：『縱未歇狂，頭亦何失。』（即使瘋狂未止，腦袋也不會丟。）問：『如何是道？』（什麼是道？）師曰：『勤而行之。』（勤奮地去實踐它。）問：『何云法空？』（什麼是法空？）師曰：『不空。』（不是空。）有偈示眾曰：『秋江煙島晴，鷗鷺行行立。不念觀世音（Avalokiteśvara），爭知普門入。』
洪州上藍院守訥禪師
上堂。盡令提綱，無人掃地。叢林兄弟，相共證明。晚進之流，有疑請問。僧問：『愿開甘露門，當觀第一義，不落有無中，請師垂指示。』師曰：『大眾證明。』曰：『恁么則莫相屈去也。』（這樣說來，就不要委屈我了。）師曰：『閑言語。』（說廢話。）問：『如何是佛？』（什麼是佛？）師曰：『更問阿誰？』（還問誰？）
撫州覆船和尚
僧問：『如何是佛？』（什麼是佛？）師曰：『不識。』（不認識。）問：『如何是祖師西來意？』（什麼是祖師從西方來的意圖？）師曰：『莫謗祖師好。』（最好不要誹謗祖師。）
杭州奉先寺法瑰法明普照禪師
僧問：『釋迦（Śākyamuni）出世，天雨四華，地搖六動，未審今日有何祥瑞？』（不知道今天有什麼祥瑞？）師曰：『大眾盡見。』（大眾都看到了。）曰：『法王法如是。』（佛法的規律就是這樣。）師曰：『人王見在。』（人王也在這裡。）問：『法眼寶印，和尚親傳，今日一會，當付何人？』（今天的大會，應該傳給誰？）師曰：『誰人無分？』（誰都有份。）曰：『恁么則雷音普震無邊剎去也。』（這樣說來，雷音就會震動無邊的世界。）師曰：『也須善聽。』（也要好好聽。）
廬山化城寺慧朗禪師
江南相國宋齊丘，請開
【English Translation】 English version The master had an awakening here and resided afterward. A monk asked, 'What is Buddha?' The master said, 'I'll poke your nostrils.' He asked a monk, 'The only solid and firm body manifests in all dusts. What is the solid and firm body?' The monk raised a finger. The master said, 'If it manifests, it manifests. How do you understand it?' The monk was speechless.
Chan Master Ke Xun of Xingfu Temple in Xuanzhou
A man from the Zhu family in Jianzhou. A monk asked, 'What is the true master of Xingfu Temple?' The master said, 'Dharmacarya (佛法導師) doesn't recognize.' The monk said, 'Could it be just this?' The master said, 'Even if the madness hasn't stopped, what is lost of the head?' He asked, 'What is the Dao (道, the Way)?' The master said, 'Diligently practice it.' He asked, 'What is meant by the emptiness of Dharma?' The master said, 'Not empty.' He presented a verse to the assembly, saying, 'Autumn river, misty island, clear. Gulls and egrets stand in rows. If you don't contemplate Avalokiteśvara (觀世音), how will you know to enter the Universal Gate?'
Chan Master Shou Ne of Shanglan Temple in Hongzhou
Ascending the hall. Everyone should grasp the essentials, but no one sweeps the floor. Brothers in the Sangha (叢林), let's all verify this together. Those who have recently joined, please ask if you have any doubts. A monk asked, 'I wish to open the gate of nectar and contemplate the First Principle, without falling into existence or non-existence. Please, Master, give instructions.' The master said, 'The assembly verifies.' The monk said, 'In that case, don't wrong me.' The master said, 'Idle talk.' He asked, 'What is Buddha?' The master said, 'Who else would you ask?'
The Monk Fuchuan of Fuzhou
A monk asked, 'What is Buddha?' The master said, 'I don't know.' He asked, 'What is the meaning of the Patriarch's coming from the West?' The master said, 'It's best not to slander the Patriarch.'
Chan Master Fa Gui, Fa Ming, and Pu Zhao of Fengxian Temple in Hangzhou
A monk asked, 'When Śākyamuni (釋迦) appeared in the world, the heavens rained down four flowers, and the earth shook in six ways. I wonder what auspicious signs there are today?' The master said, 'The assembly has seen them all.' The monk said, 'The Dharma King's Dharma is like this.' The master said, 'The Human King is also present.' He asked, 'The Dharma Eye's precious seal, personally transmitted by the abbot, to whom should it be entrusted at today's gathering?' The master said, 'Who doesn't have a share?' The monk said, 'In that case, the thunderous sound will universally shake the boundless realms.' The master said, 'You must also listen carefully.'
Chan Master Hui Lang of Huacheng Temple on Mount Lu
The Chancellor of Jiangnan, Song Qi Qiu, requested to open
堂。師升座曰。今日令公請山僧為眾。莫非承佛付囑。不忘佛恩。眾中有問話者出來。為令公結緣。僧問。令公親降。大眾云臻。從上宗乘。請師舉唱。師曰。莫是孤負令公么 問師常苦口。為甚麼學人己事不明。師曰。阇黎甚麼處不明。曰不明處請師決斷。師曰。適來向汝道甚麼。曰恁么則全因今日去也。師曰。退後禮三拜。
杭州慧日永明寺道鴻通辯禪師
上堂。僧問。遠離天臺境。來登慧日峰。久聞師子吼。今日請師通。師曰。聞么。曰恁么則昔日崇壽。今日永明也。師曰。幸自靈利。何須亂道。乃曰。大道廓然。古今常爾。真心周遍。如量之智皎然。萬象森羅。咸真實相。該天括地。亙古亙今大眾還會么。還辯白得么。僧問。國王嘉命。公貴臨筵。未審今日當爲何事。師曰驗取。曰此意如何。師曰。甚麼處去來。曰恁么則成造次也。師曰。休亂道。
高麗國靈鑒禪師
僧問。如何是清凈伽藍。師曰。牛欄馬廄 問如何是佛。師曰。拽出癲漢著。
荊門上泉和尚
僧問。二龍爭珠。誰是得者。師曰。我得 問遠遠投師。如何一接。師按杖視之。其僧禮拜。師便喝 問尺璧無瑕時如何。師曰。我不重。曰不重后如何。師曰。火里蝍蟟飛上天。
廬山大林寺僧遁禪師
【現代漢語翻譯】 現代漢語譯本： 堂。禪師升座說法：『今日令公邀請我來為大眾說法，莫非是秉承佛的囑託，不忘佛恩。大眾中若有要提問的人，請出來，為令公結個善緣。』有僧人問道：『令公親自降臨，大眾雲集於此，請禪師開示從上以來的宗乘。』禪師說：『莫非是想辜負令公的盛情嗎？』 有僧人問：『禪師您常常苦口婆心，為什麼學人還是不能明白自己的本分事？』禪師說：『你哪裡不明白？』僧人說：『不明白的地方請禪師指點。』禪師說：『剛才我對你說了什麼？』僧人說：『這麼說來，全靠今天這一番話了。』禪師說：『退後去，禮拜三次。』
杭州慧日永明寺道鴻通辯禪師
上堂說法。有僧人問：『遠離天臺山（佛教名山）的境界，來到慧日峰（永明寺所在地）。久聞禪師的獅子吼（佛法精深），今天請禪師開示。』禪師說：『聽到了嗎？』僧人說：『這麼說來，過去是崇壽寺，現在是永明寺了。』禪師說：『幸好你還算機靈，何必胡說八道。』於是說：『大道如此開闊，自古至今都是這樣。真心周遍一切，如實了知的智慧明明白白。萬象森羅，都是真實的相。包容天地，貫穿古今。大眾明白了嗎？能分辨清楚嗎？』有僧人問：『國王下令，公卿貴人前來赴宴，不知今天是爲了什麼事？』禪師說：『檢驗一下。』僧人說：『這是什麼意思？』禪師說：『從哪裡來？到哪裡去？』僧人說：『這麼說來，是太冒昧了。』禪師說：『不要胡說八道。』
高麗國靈鑒禪師
有僧人問：『什麼是清凈伽藍（僧眾所居住的園林）？』禪師說：『牛欄馬廄。』問：『什麼是佛（Buddha）？』禪師說：『拉出瘋癲的人來安頓好。』
荊門上泉和尚
有僧人問：『二龍爭珠，誰是得到珠子的人？』禪師說：『我得到。』問：『遠遠地來投奔禪師，如何才能得到接引？』禪師拄著禪杖看著他。那僧人禮拜。禪師便喝斥。問：『尺璧沒有瑕疵的時候怎麼樣？』禪師說：『我不看重。』問：『不看重之後怎麼樣？』禪師說：『火里的蟋蟀飛上天。』
廬山大林寺僧遁禪師
【English Translation】 English version: Hall. The Master ascended the seat and said, 'Today, Ling Gong (an honorific title for a high-ranking official) has invited this mountain monk to speak for the assembly. Is it not to uphold the Buddha's (Buddha) entrustment and not forget the Buddha's grace? If there is anyone in the assembly who has questions, please come forward to form a good connection with Ling Gong.' A monk asked, 'Ling Gong has personally arrived, and the assembly has gathered here. Please, Master, expound on the ancestral teachings from the past.' The Master said, 'Are you perhaps trying to let Ling Gong down?' A monk asked, 'Master, you often speak with earnestness, why is it that students still do not understand their own affairs?' The Master said, 'Where do you not understand?' The monk said, 'Please, Master, resolve my confusion.' The Master said, 'What did I just say to you?' The monk said, 'In that case, it all depends on today's words.' The Master said, 'Step back and bow three times.'
Zen Master Dao Hong Tong Bian of Hui Ri Yong Ming Temple in Hangzhou
Ascended the hall. A monk asked, 'Leaving the realm of Tiantai (a famous Buddhist mountain), I come to ascend Hui Ri Peak (location of Yong Ming Temple). I have long heard of the Master's lion's roar (profound Dharma), today I ask the Master to communicate it.' The Master said, 'Do you hear it?' The monk said, 'In that case, yesterday it was Chong Shou Temple, today it is Yong Ming Temple.' The Master said, 'Fortunately, you are clever, why speak nonsense?' Then he said, 'The Great Way is vast and open, always thus from ancient times to the present. The true mind pervades everywhere, the wisdom of true measure is clear. The myriad phenomena are arrayed, all are the true aspect. Encompassing heaven and earth, spanning ancient and present. Does the assembly understand? Can you discern clearly?' A monk asked, 'The King has commanded, and nobles have come to the banquet. I wonder what is the purpose of today?' The Master said, 'Examine it.' The monk said, 'What does this mean?' The Master said, 'Where do you come from? Where do you go?' The monk said, 'In that case, it is too presumptuous.' The Master said, 'Stop talking nonsense.'
Zen Master Ling Jian of Goryeo (ancient Korean kingdom)
A monk asked, 'What is a pure Sangharama (monastery)?' The Master said, 'Cow pens and horse stables.' Asked, 'What is Buddha (Buddha)?' The Master said, 'Drag out the madman and settle him down.'
Monk Shang Quan of Jingmen
A monk asked, 'Two dragons contend for a pearl, who is the one who obtains it?' The Master said, 'I obtain it.' Asked, 'Coming from afar to seek the Master, how can one receive guidance?' The Master leaned on his staff and looked at him. The monk bowed. The Master then shouted. Asked, 'What is it like when a foot-long jade is without flaw?' The Master said, 'I do not value it.' Asked, 'What is it like after not valuing it?' The Master said, 'A cricket in the fire flies up to the sky.'
Monk Dun of Da Lin Temple on Mount Lu
初住圓通。有僧舉。僧問玄沙。向上宗乘。此間如何言論。沙曰少人聽。未審玄沙意旨如何。師曰。待汝移卻石耳峰。我即向汝道(歸宗柔別云。低聲)。
池州仁王院緣勝禪師
僧問。農家擊壤時如何。師曰。僧家自有本分事。曰不問僧家本分事。農家擊壤時如何。師曰。話頭何在。
五燈全書卷第十九 卍新續藏第 81 冊 No. 1571 五燈全書(第1卷-第33卷)
五燈全書卷第二十
京都聖感禪寺住持(臣)僧 (超永) 編輯
京都古華嚴寺住持(臣)僧 (超揆) 較閱 進呈
法眼宗
南嶽下十世
天臺韶國師法嗣
杭州慧日永明延壽智覺禪師
餘杭王氏子。總角之歲。歸心佛乘。既冠。不茹葷。日唯一食。持法華經。七行俱下。才六旬。悉能誦之。感群羊跪聽。年二十八。為華亭鎮將。屬翠巖參遷止龍冊寺。大闡元化。時吳越文穆王。知師慕道。乃從其志。遂禮翠巖為師。執勞供眾。都忘身宰。衣不繒纊。食無重味。野蔬布襦。以遣朝夕。尋往天臺山天柱峰。九旬習定。有烏類斥鷃。巢于衣褶中。暨謁韶國師。一見而深器之。密授元旨。仍謂師曰。汝與元帥有緣。他日大興佛事。初住雪竇。上堂。雪
【現代漢語翻譯】 現代漢語譯本
初住圓通。有僧人提問：『僧人問玄沙（人名）：向上宗乘（最上乘的佛法），此間如何言論？』玄沙（人名）說：『少人聽。』未審玄沙（人名）的意旨如何？師父說：『等你移開石耳峰，我就告訴你。』（歸宗柔別說：『低聲』）。 池州仁王院緣勝禪師 有僧人問：『農夫在田野里擊壤嬉戲時，禪意如何？』師父說：『僧人自有本分事。』僧人說：『我不問僧人的本分事，農夫擊壤時，禪意如何？』師父說：『話頭在哪裡？』 五燈全書卷第十九 卍新續藏第 81 冊 No. 1571 五燈全書(第1卷-第33卷) 五燈全書卷第二十 京都聖感禪寺住持(臣)僧 (超永) 編輯 京都古華嚴寺住持(臣)僧 (超揆) 較閱 進呈 法眼宗 南嶽下十世 天臺韶國師法嗣 杭州慧日永明延壽智覺禪師 餘杭王氏之子。年幼時，就歸心佛法。成年後，不吃葷，每天只吃一頓飯。持誦《法華經》，每次讀七行，只用六十天，就能全部背誦。曾感動一群羊跪著聽經。二十八歲時，擔任華亭鎮將。翠巖參禪師遷居到龍冊寺，大力弘揚佛法。當時吳越文穆王，知道禪師仰慕佛道，就順從他的志向，於是拜翠巖為師，辛勤勞作，供養大眾，完全忘記了自己的身份。穿的衣服不是絲綢，吃的食物沒有豐盛的味道，只是粗糙的蔬菜和布衣，以此度過每一天。之後前往天臺山天柱峰，九十天習禪定，有烏鴉像小鳥一樣，在衣服的褶皺中築巢。等到拜見韶國師，韶國師一見就非常器重他，秘密地傳授了佛法的精髓，並對禪師說：『你與元帥有緣，將來會大興佛事。』禪師最初住在雪竇寺，上堂說法時說：『雪』
【English Translation】 English version
At the beginning of dwelling in perfect penetration, a monk raised a question: 'A monk asked Xuansha (name of a person): Regarding the supreme vehicle (the highest form of Buddhism), how should one speak about it here?' Xuansha (name of a person) said: 'Few people listen.' I don't understand what Xuansha (name of a person) meant. The master said: 'When you move Stone Ear Peak, I will tell you.' (Guizong Rou said separately: 'In a low voice'). Chan Master Yuansheng of Renwang Temple in Chizhou A monk asked: 'When farmers play the game of hitting the soil in the fields, what is the Zen meaning?' The master said: 'Monks have their own duties.' The monk said: 'I am not asking about the duties of monks, what is the Zen meaning when farmers play the game of hitting the soil?' The master said: 'Where is the topic?' Complete Book of the Five Lamps, Volume 19 卍 New Continued Collection, Volume 81, No. 1571, Complete Book of the Five Lamps (Volumes 1-33) Complete Book of the Five Lamps, Volume 20 Resident Monk (Your Servant) Chao Yong of the Sacred 感 Temple in Kyoto, Edited Resident Monk (Your Servant) Chao Kui of the Ancient Huayan Temple in Kyoto, Reviewed and Presented The Fayan School Tenth Generation Below Nanyue Successor of National Teacher Shao of Tiantai Chan Master Zhiyue Yongming Yanshou of Huiri Temple in Hangzhou A son of the Wang family of Yuhang. From a young age, he devoted himself to Buddhism. After coming of age, he did not eat meat and only ate one meal a day. He recited the Lotus Sutra, reading seven lines at a time, and was able to recite it all in just sixty days. He once moved a flock of sheep to kneel and listen to the sutra. At the age of twenty-eight, he served as the garrison commander of Huating. Chan Master Cuiyan moved to Longce Temple and greatly promoted Buddhism. At that time, King Wenmu of Wuyue knew that the Chan master admired the Buddhist path, so he followed his aspirations and worshiped Cuiyan as his teacher, working hard to serve the community, completely forgetting his own status. He did not wear silk clothes, and his food did not have rich flavors, only coarse vegetables and cloth clothes, to spend each day. Later, he went to Tianzhu Peak on Mount Tiantai and practiced meditation for ninety days. Crows nested in the folds of his clothes like small birds. When he met National Teacher Shao, National Teacher Shao valued him very much at first sight, secretly imparted the essence of Buddhism, and said to the Chan master: 'You have a connection with the marshal, and you will greatly promote Buddhism in the future.' The Chan master first lived in Xuedou Temple and said when he ascended the hall: 'Xue'
竇這裡。迅瀑千尋。不停纖粟。奇巖萬仞。無立足處。汝等諸人。向甚麼處進步。僧問。雪竇一徑。如何履踐。師曰。步步寒華結。言言徹底冰 師有偈曰。孤猿叫落中巖月。野客吟殘半夜燈。此境此時誰得意。白雲深處坐禪僧 忠懿王。請開山靈隱新寺。明年遷永明道場。眾盈二千。僧問。如何是永明妙旨。師曰。更添香著。曰謝師指示。師曰。且喜沒交涉。僧禮拜。師曰。聽取一偈。欲識永明旨。門前一湖水。日照光明生。風來波浪起 問學人久在永明。為甚麼不會永明家風。師曰。不會處會取。曰不會處如何會。師曰。牛胎生象子。碧海起紅塵 問成佛成祖。亦出不得。六道輪迴。亦出不得。未審出甚麼處不得。師曰。出汝問處不得 問教中道。一切諸佛。及諸佛法。皆從此經出。如何是此經。師曰。長時轉不停。非義亦非聲。曰如何受持。師曰。若欲受持者。應須著眼聽 問如何是大圓鏡。師曰。破砂盆 師居永明十五載。度弟子一千七百人。宋太祖開寶甲戌。入天臺山。度戒約萬餘人。常與七眾授菩薩戒。夜施鬼神食。朝放諸生類。不可稱算。六時散華行道。餘力念法華經。計萬三千部。著宗鏡錄一百卷。詩偈賦詠。凡千萬言。播於海外。高麗國王。覽師言教。遣使赍書。敘弟子之禮。奉金線織成袈裟。紫
【現代漢語翻譯】 現代漢語譯本： 雪竇（地名）。飛瀑千丈，水流湍急，一刻不停歇。奇特的山巖高聳萬仞，沒有可以立足的地方。你們這些人，向什麼地方前進呢？有僧人問：『雪竇（地名）只有一條路，要如何行走？』 師父回答：『每一步都凝結著寒冷的花朵，每一句話都徹底冰冷。』 師父有一首偈語：『孤單的猿猴叫落了中巖的月亮，遊人吟唱著殘餘的半夜燈光。此時此景誰能領會其中的意境？只有白雲深處打坐的禪僧。』 忠懿王（錢俶）請師父開山建立靈隱新寺。第二年遷往永明道場。僧眾達到兩千人。有僧人問：『什麼是永明的妙旨？』 師父回答：『再添些香。』 僧人說：『感謝師父指示。』 師父說：『可喜的是，這與你毫無關係。』 僧人禮拜。師父說：『聽我一首偈語：想要認識永明的宗旨，就在門前那一湖水。陽光照耀，光明生起，風吹來，波浪涌動。』 有僧人問：『學人長期在永明，為什麼不瞭解永明的家風？』 師父回答：『在不瞭解的地方去了解。』 僧人問：『在不瞭解的地方如何瞭解？』 師父回答：『牛胎生出象子，碧海揚起紅塵。』 有僧人問：『成佛成祖，也出不去，六道輪迴，也出不去，不知道出什麼地方出不去？』 師父回答：『出你提問的地方出不去。』 有僧人問：『經書中說，一切諸佛，以及諸佛的法，都從此經而出，什麼是此經？』 師父回答：『長久地運轉不停，既不是意義也不是聲音。』 僧人問：『如何受持？』 師父回答：『如果想要受持，就應該睜大眼睛聽。』 有僧人問：『什麼是大圓鏡？』 師父回答：『破砂盆。』 師父在永明寺住了十五年，度化弟子一千七百人。宋太祖開寶甲戌年（964年），師父進入天臺山，授戒約一萬多人。經常與七眾一起授菩薩戒，晚上佈施食物給鬼神，早上放生各類動物，數量不可計算。每天六個時辰散花修行，用剩餘的精力唸誦《法華經》，總計一萬三千部。撰寫《宗鏡錄》一百卷，詩歌偈語賦詠，總共上千萬字，傳播到海外。高麗國王閱讀了師父的言教，派遣使者帶著書信，表達弟子之禮，奉獻用金線織成的袈裟，紫色的。
【English Translation】 English version: At Xuetou (place name). The swift waterfall plunges a thousand fathoms, its flow unceasing even for a moment. Strange rocks rise ten thousand ren (ancient Chinese unit of length), offering no place to stand. You all, where are you progressing towards? A monk asked: 'Xuetou (place name) has only one path, how should one tread it?' The Master replied: 'Each step is congealed with cold blossoms, each word is thoroughly icy.' The Master has a verse: 'A solitary ape cries, dislodging the moon from the middle cliff; a traveler chants, finishing the lamp of midnight. Who can appreciate this scene at this moment? Only the Chan monk sitting in the depths of white clouds.' King Zhongyi (Qian Chu) requested the Master to establish the new Lingyin Temple. The following year, he moved to the Yongming Monastery. The Sangha reached two thousand. A monk asked: 'What is the wondrous essence of Yongming?' The Master replied: 'Add more incense.' The monk said: 'Thank you, Master, for the instruction.' The Master said: 'Fortunately, it has nothing to do with you.' The monk prostrated. The Master said: 'Listen to a verse: If you wish to know the essence of Yongming, it is the lake in front of the gate. The sun shines, and light arises; the wind blows, and waves surge.' A monk asked: 'The student has been at Yongming for a long time, why doesn't he understand the Yongming family style?' The Master replied: 'Understand in the place where you don't understand.' The monk asked: 'How to understand in the place where you don't understand?' The Master replied: 'A cow's womb gives birth to an elephant calf, the azure sea raises red dust.' A monk asked: 'Becoming a Buddha or becoming a Patriarch, one cannot escape; the six realms of reincarnation, one cannot escape; I don't know where one cannot escape from?' The Master replied: 'You cannot escape from the place where you are asking.' A monk asked: 'The scriptures say that all Buddhas and all the Buddhas' Dharma come from this scripture. What is this scripture?' The Master replied: 'It turns ceaselessly for a long time, it is neither meaning nor sound.' The monk asked: 'How to uphold it?' The Master replied: 'If you wish to uphold it, you should open your eyes wide and listen.' A monk asked: 'What is the Great Perfect Mirror?' The Master replied: 'A broken sand pot.' The Master resided at Yongming Temple for fifteen years, converting seventeen hundred disciples. In the Jiaxu year of the Kaibao reign of Emperor Taizu of the Song Dynasty (964 AD), the Master entered Mount Tiantai, ordaining about ten thousand people. He often conferred the Bodhisattva precepts with the seven assemblies, offered food to ghosts and spirits at night, and released various kinds of living beings in the morning, the number of which was incalculable. He scattered flowers and practiced the Way for six periods of the day, and used his remaining energy to recite the Lotus Sutra, totaling thirteen thousand copies. He wrote one hundred volumes of the Zongjing Lu, and his poems, verses, odes, and eulogies totaled tens of millions of words, which spread overseas. The King of Goryeo read the Master's teachings and sent an envoy with a letter, expressing the respect of a disciple, and offering a kasaya woven with gold thread, purple in color.
水精珠。金澡罐等。彼國僧三十六人。皆承印記。前後歸本國。各化一方。開寶乙亥十二月二十四日示疾。越二日。焚香告眾。跏趺而寂。壽七十二。臘四十二。塔于大慈山。明萬曆庚戌。遷南屏山宗鏡堂后。
蘇州長壽院朋彥廣法禪師
永嘉秦氏子。僧問。如何是元旨。師曰。四棱塌地 問如何是絕絲毫底法。師曰。山河大地。曰恁么則即相而無相也。師曰。也是狂言 問如何是徑直之言。師曰。千迂萬曲。曰恁么則無不總是也。師曰。是何言歟 問如何是道。師曰。䟦涉不易 宋太祖建隆辛酉。以住持付門人法齊。四月六日示滅。壽四十九。臘三十五。
溫州大寧院可弘禪師
僧問。如何是正真一路。師曰。七顛八倒。曰恁么則法門無別去也。師曰。我知汝錯會去 問皎皎地無一絲頭時如何。師曰。話頭已墮。曰乞師指示。師曰。適來亦不虛設 問向上宗乘。請師舉揚。師曰。汝問太遲生。曰恁么則不仙陀去也。師曰。深知汝恁么去。
杭州五雲山華嚴院志逢禪師
餘杭人。生惡葷血。膚體香潔。幼歲出家于臨安東山朗瞻院。依年受具。通貫三學。了達性相。嘗夢升須彌山。睹三佛列坐。初釋迦。次彌勒。皆禮其足。唯不識第三尊。但仰視而已。釋尊謂之曰。此是補彌勒處
【現代漢語翻譯】 現代漢語譯本： 水精珠（一種水晶製成的珠子），金澡罐（金製的洗浴用具）等。彼國僧人三十六人，都得到了印記（佛教術語，指得到佛法的認可）。他們前後回到本國，各自教化一方。開寶乙亥年（975年）十二月二十四日示疾（生病），過了兩天，焚香告訴眾人，跏趺（佛教坐禪姿勢）而寂（圓寂，去世）。享年七十二歲，僧臘（出家年數）四十二年。塔葬于大慈山。明朝萬曆庚戌年（1610年），遷葬于南屏山宗鏡堂后。
蘇州長壽院朋彥廣法禪師
永嘉（地名，今浙江溫州）秦氏之子。僧人問：『如何是元旨（根本宗旨）？』 禪師說：『四棱塌地（比喻徹底打破常規）。』 問：『如何是絕絲毫底法（沒有任何痕跡的法）？』 禪師說：『山河大地（指一切事物）。』 僧人說：『這樣說就是即相而無相了。』 禪師說：『也是狂言（胡說八道）。』 問：『如何是徑直之言（直截了當的話）？』 禪師說：『千迂萬曲（彎彎繞繞）。』 僧人說：『這樣說就是無不總是了。』 禪師說：『這是什麼話？』 問：『如何是道（真理）？』 禪師說：『跋涉不易（難以到達）。』 宋太祖建隆辛酉年（961年），將住持之位交給門人法齊。四月六日示滅（去世）。享年四十九歲，僧臘三十五年。
溫州大寧院可弘禪師
僧人問：『如何是正真一路（真正正確的道路）？』 禪師說：『七顛八倒（顛倒錯亂）。』 僧人說：『這樣說法門就沒有區別了。』 禪師說：『我知道你錯會了。』 問：『皎皎地無一絲頭時如何（清清楚楚，沒有任何雜念的時候是什麼樣的）？』 禪師說：『話頭已墮（已經落入言語）。』 僧人說：『乞求禪師指示。』 禪師說：『適才也不虛設（剛才也不是白說）。』 問：『向上宗乘（更高層次的佛法），請禪師舉揚。』 禪師說：『你問得太遲了。』 僧人說：『這樣說就是不仙陀去了。』 禪師說：『深知你這樣去。』
杭州五雲山華嚴院志逢禪師
餘杭（地名，今浙江杭州餘杭區）人。生來厭惡葷腥。膚體香潔。幼年出家于臨安（地名，今浙江杭州臨安區）東山朗瞻院。按年齡受具足戒（正式成為僧侶）。通曉貫穿三學（佛教的經、律、論）。了達性相（佛教術語，指事物的本質和現象）。曾經夢見登上須彌山（佛教中的聖山），看到三佛列坐。第一位是釋迦（釋迦牟尼佛），第二位是彌勒（彌勒菩薩），都禮拜他的腳。唯獨不認識第三位佛，只是仰視而已。釋迦佛告訴他說：『這位是補彌勒處（將要接替彌勒菩薩位置的佛）。』
【English Translation】 English version: Crystal beads, golden bathing pots, and so on. Thirty-six monks from that country all received the '印記' (Yìn jì, a Buddhist term referring to the recognition of Dharma). They returned to their respective countries at different times, each teaching in one direction. On the 24th day of the twelfth month of the Yihai year of the Kaibao era (975 AD), he showed signs of illness. Two days later, he burned incense and told the assembly, then sat in the lotus position and passed away. He lived to be seventy-two years old, with forty-two years of monastic life. He was buried in a pagoda on Mount Daci. In the Gengxu year of the Wanli era of the Ming Dynasty (1610 AD), he was moved behind the Zongjing Hall on Mount Nanping.
Chan Master Pengyan Guangfa of Changshou Monastery in Suzhou
A native of the Qin family in Yongjia (a place name, now Wenzhou, Zhejiang). A monk asked, 'What is the '元旨' (Yuán zhǐ, fundamental principle)?' The Master said, 'The four corners collapse to the ground (a metaphor for completely breaking with convention).' Asked, 'What is the Dharma that is completely without a trace?' The Master said, 'Mountains, rivers, and the great earth (referring to all things).' The monk said, 'So it is '即相而無相' (jí xiàng ér wú xiàng, being in form yet without form).' The Master said, 'That's also '狂言' (kuáng yán, wild talk).' Asked, 'What is '徑直之言' (jìng zhí zhī yán, straightforward speech)?' The Master said, 'A thousand twists and turns.' The monk said, 'So everything is everything.' The Master said, 'What kind of talk is that?' Asked, 'What is the '道' (Dào, the Way)?' The Master said, 'It is not easy to traverse.' In the Xinyou year of the Jianlong era of Emperor Taizu of the Song Dynasty (961 AD), he passed the abbotship to his disciple Faqi. He passed away on the sixth day of the fourth month. He lived to be forty-nine years old, with thirty-five years of monastic life.
Chan Master Kehong of Daning Monastery in Wenzhou
A monk asked, 'What is the '正真一路' (zhèng zhēn yī lù, truly correct path)?' The Master said, 'Seven tumbles and eight falls (upside down and chaotic).' The monk said, 'So there is no difference in the Dharma gates.' The Master said, 'I know you have misunderstood.' Asked, 'What is it like when it is '皎皎地無一絲頭時' (jiǎo jiǎo dì wú yī sī tóu shí, clear and bright without a single thread)?' The Master said, 'The topic has already fallen (into words).' The monk said, 'I beg the Master to instruct me.' The Master said, 'What I said just now was not in vain.' Asked, 'The '向上宗乘' (xiàng shàng zōng chéng, higher vehicle), please Master expound it.' The Master said, 'You are asking too late.' The monk said, 'So I am not going to '仙陀' (xiān tuó, a place name).' The Master said, 'I know very well that you are going that way.'
Chan Master Zhifeng of Huayan Monastery on Mount Wuyun in Hangzhou
A native of Yuhang (a place name, now Yuhang District, Hangzhou, Zhejiang). He was born with an aversion to meat and blood. His skin was fragrant and clean. He became a monk at a young age at Langzhan Monastery in Dongshan, Lin'an (a place name, now Lin'an District, Hangzhou, Zhejiang). He received the full precepts (became a formal monk) according to his age. He was well-versed in the three studies (the Buddhist scriptures, Vinaya, and Shastras). He understood the '性相' (xìng xiàng, nature and characteristics) of things. He once dreamed of ascending Mount Sumeru (the sacred mountain in Buddhism) and saw three Buddhas sitting in a row. The first was '釋迦' (Shìjiā, Shakyamuni Buddha), the second was '彌勒' (Mílè, Maitreya Bodhisattva), and both bowed at his feet. He only did not recognize the third Buddha, but only looked up at him. Shakyamuni Buddha told him, 'This is the one who will fill the place of Maitreya (the Buddha who will succeed Maitreya Bodhisattva).'
。師子月佛。師方作禮。覺后因閱大藏經。乃符所夢。後晉天福中。遊方。抵天臺云居。參國師。賓主緣契。頓發玄秘。一日入普賢殿中宴坐。倏有一神人。跪膝於前。師問。汝其誰乎。曰護戒神也。師曰。吾患有宿愆未殄。汝知之乎。曰師有何罪。唯一小過耳。師曰。何也。曰凡折缽水亦施主物。師每傾棄。非所宜也。言訖而隱。師自此洗缽水盡飲之。積久因致脾疾。十載方愈。(凡折退飲食。及涕唾便利等。並宜鳴指。默唸咒。發施心。而傾棄之)吳越國王。向師道風。召賜紫衣。署普覺禪師。命住臨安功臣院 上堂。諸上座。舍一知識。參一知識。盡學善財南遊之式樣。且問上座。祇如善財禮辭文殊。擬登妙峰謁德云比丘。及到彼所。何以德云卻于別峰相見。夫教意祖意。同一方便。終無別理。彼若明得。此亦昭然。諸上座。即今簇著老僧。是相見。是不相見。此處是妙峰。是別峰。脫或從此省去。可謂不孤負老僧。亦常見德云比丘。未嘗剎那相舍離。還信得及么。僧問。叢林舉唱。曲為今時。如何是功臣的的意。師曰。見么。曰恁么則大眾咸欣也。師曰。將謂師子兒 問佛佛授手。祖祖傳心。未審和尚傳個甚麼。師曰。汝承當得么。曰學人承當不得。還別有人承當得否。師曰。大眾笑汝 問如何是如來藏。師
曰。恰問著 問如何是諸佛機。師曰。道是得么 上堂。良久曰。大眾看看。便下座 上堂。古德為法行腳。不憚勤勞。如雪峰。三到投子。九上洞山。盤桓往返。尚求個入路不得。看汝近世參學人。才跨門來。便要老僧接引指示說禪。且汝欲造元極之道。豈同等閑。而況此事亦有時節。躁求焉得。汝等要知悟時么。如今各且下去。堂中靜坐。直待仰家峰點頭。老僧即為汝說。時有僧出曰。仰家峰點頭。也請師說。師曰。大眾且道。此僧會老僧語。不會老僧語。僧禮拜。師曰。今日偶然失鑒 問無為無事人。為甚麼卻有金鎖難。僧無對。師代曰。祇為無為無事 問教中道。文殊忽起佛見法見。被佛威神攝向二鐵圍山。意旨如何。師曰。甚麼處是二鐵圍山。僧無語。師曰。還會么。如今若有人起佛法之見。吾與烹茶兩甌。且道。賞伊罰伊。同教意不同教意 宋太祖開寶辛未。大將凌超。於五雲山創院。奉師為終老之所。師每攜大扇乞錢。買肉飼虎。虎每迎之。載以還山。太宗雍熙乙酉示寂。塔于本院。壽七十七。臘五十八。塔曰寶峰常照。
杭州報恩法端慧月禪師
上堂。數夜與諸上座。東語西話。猶未盡其源。今日與諸上座。大開方便。一時說卻。還願樂也無。久立珍重 僧問。學人恁么上來。請師接。
【現代漢語翻譯】 現代漢語譯本： 僧人問道：『請問什麼是諸佛的玄機？』 禪師說：『說出來就得了嗎？』 禪師上堂說法，沉默良久后說：『大眾看看。』便走下座位。 禪師上堂說法：『古代的德行高尚之士爲了求法而四處奔走，不畏懼辛勞，例如雪峰禪師，三次前往投子山，九次登上洞山，往返盤桓，尚且求不到入門的途徑。看看你們近世的參學之人，才跨進門檻，便要老僧接引指示，講解禪法。況且你們想要造詣那元極之道，豈能如同等閑之事？而且這件事也有時節因緣，急躁地追求怎麼能得到呢？你們想知道開悟的時機嗎？現在各自先下去，在佛堂中靜坐，等到仰家峰點頭，老僧就為你們說法。』 當時有僧人出來說：『仰家峰點頭了，也請禪師說法。』 禪師說：『大眾說說看，這位僧人是懂得老僧的話，還是不懂得老僧的話？』 僧人禮拜。 禪師說：『今日偶然看走了眼。』 僧人問道：『無為無事之人，為什麼卻有金鎖的束縛？』 僧人無言以對。 禪師代為回答說：『只因爲無為無事。』 僧人問道：『經教中說，文殊菩薩忽然生起佛見、法見，被佛的威神之力攝到兩鐵圍山之間，意旨如何？』（文殊，文殊菩薩，象徵智慧；佛見，對佛的執著；法見，對佛法的執著；鐵圍山，佛教宇宙觀中包圍世界的山） 禪師說：『哪裡是兩鐵圍山？』 僧人無語。 禪師說：『會了嗎？如今如果有人生起佛法之見，我請他喝兩甌茶。說說看，這是賞他還是罰他？與經教的意義相同還是不同？』 宋太祖開寶辛未年（971年），大將凌超在五雲山建立寺院，供奉禪師作為養老的地方。禪師經常拿著大扇子乞討錢財，用來買肉喂老虎。老虎每次都迎接他，載著他回到山裡。 太宗雍熙乙酉年（985年）禪師圓寂，安葬在本院。享年七十七歲，僧臘五十八年。塔名為寶峰常照。
杭州報恩法端慧月禪師
禪師上堂說法：『數夜來與各位上座，東一句西一句地談論，仍然沒有窮盡其源。今日與各位上座，大開方便之門，一時全部說出來，還願意聽嗎？』 禪師站立良久，珍重告別。 僧人問道：『學人這樣上來，請禪師接引。』
【English Translation】 English version: A monk asked: 'What is the mechanism of all Buddhas?' (Buddhas, enlightened beings) The Master said: 'Is it obtained by speaking?' The Master ascended the Dharma hall, paused for a long time, and said: 'Everyone, take a look.' Then he descended from the seat. The Master ascended the Dharma hall and said: 'Ancient virtuous ones traveled far and wide for the Dharma, not fearing hardship. For example, Zen Master Xuefeng went to Touzi Mountain three times and ascended Dongshan nine times, lingering back and forth, yet still could not find a way in. Look at you contemporary practitioners, barely crossing the threshold, yet wanting this old monk to guide and instruct you, explaining Zen. Moreover, you wish to attain the ultimate path, how can it be a trivial matter? Furthermore, this matter also has its timing. How can it be obtained by impatient seeking? Do you want to know the time of enlightenment? Now, each of you go down and sit in the hall, and when Yangjia Peak nods, this old monk will speak for you.' At that time, a monk came out and said: 'Yangjia Peak has nodded, please Master speak.' The Master said: 'Everyone, tell me, does this monk understand the old monk's words, or does he not understand the old monk's words?' The monk bowed. The Master said: 'Today, I accidentally misjudged.' A monk asked: 'A person of non-action and non-affair, why is there a golden lock?' The monk was speechless. The Master answered on his behalf: 'Just because of non-action and non-affair.' A monk asked: 'The teachings say that Manjusri suddenly arose Buddha-view and Dharma-view, and was taken by the Buddha's divine power to the two Iron Ring Mountains. What is the meaning?' (Manjusri, bodhisattva of wisdom; Buddha-view, attachment to the Buddha; Dharma-view, attachment to the Dharma; Iron Ring Mountains, mountains surrounding the world in Buddhist cosmology) The Master said: 'Where are the two Iron Ring Mountains?' The monk was speechless. The Master said: 'Do you understand? Now, if someone arises Buddha-view and Dharma-view, I will offer him two cups of tea. Tell me, is this a reward or a punishment? Is it the same as the meaning of the teachings or different?' In the Xinwei year of the Kaibao reign of Emperor Taizu of the Song Dynasty (971 AD), General Ling Chao built a monastery on Wuyun Mountain, and offered it to the Master as a place to spend his old age. The Master often carried a large fan to beg for money to buy meat to feed the tigers. The tigers would always greet him and carry him back to the mountain. In the Yiyou year of the Yongxi reign of Emperor Taizong (985 AD), the Master passed away and was buried in this monastery. He lived to be seventy-seven years old, with fifty-eight years as a monk. The pagoda is named Baofeng Changzhao.
Zen Master Fayue of Bao'en Monastery in Hangzhou
The Master ascended the Dharma hall and said: 'For several nights, I have been talking with you all, speaking east and west, yet still have not exhausted its source. Today, I will open the door of convenience wide for you all and say it all at once. Are you willing to listen?' The Master stood for a long time and bid farewell with respect. A monk asked: 'This student has come up like this, please Master receive him.'
師曰不接。曰為甚麼不接。師曰。為汝太靈利。
杭州報恩紹安通辯明達禪師
上堂。僧問。大眾側聆。請師不吝。師曰奇怪。曰恁么則今日得遇于師也。師曰。是何言歟。乃曰。一句歸真。萬劫不朽。今日為諸人舉一句子。良久曰。分明記取。便下座 上堂。幸有樓臺匝地。常提祖印。不妨諸上座參取。久立珍重 僧問。如何是和尚家風。師曰。一切處見成。曰恁么則亙古亙今也。師曰。莫閑言語。
福州廣平院守威宗一禪師
本州人。參國師得旨。乃付衣法。時有僧問。大庾嶺頭提不起。如何今日付于師。師提起曰。有人敢道天臺得么 上堂。達磨大師云。吾法三千年后不移絲髮。山僧今日不移達磨絲髮。先達之者。共相證明。若未達者。不移絲髮。僧問。洪鐘韻絕。大眾臨筵。祖意西來。請師提唱。師曰。洪鐘韻絕。大眾臨筵 問。古人云。任汝千聖見。我有天真佛。如何是天真佛。師曰。千聖是 問如何是廣平家風。師曰。誰不受用 上堂。不用開經作梵。不用展鈔牒科。還有理論處也無。設有理論處。亦是方便之談。宗乘事合作么生 問如何是西來意。師曰。未曾有人答得。曰請師方便。師曰。何不更問。
杭州報恩永安禪師
溫州翁氏子。幼依本郡匯征出家。後唐
【現代漢語翻譯】 師父說：『我不接引你。』（僧人）問：『為什麼不接引我？』師父說：『因為你太靈巧了。』
杭州報恩紹安通辯明達禪師
（明達禪師）上堂說法，僧人問：『大眾都在傾聽，請師父不要吝惜（教誨）。』師父說：『奇怪。』（僧人）說：『這樣說來，今天有幸遇到了師父。』師父說：『這是什麼話？』於是說：『一句歸真，萬劫不朽。今天為各位舉一個例子。』停頓了很久說：『分明記住。』便下座。（明達禪師）上堂說法，『幸好有樓臺遍佈大地，常常提起祖印（指禪宗心法），不妨各位參悟。』站立很久，珍重告別。僧人問：『如何是和尚的家風？』師父說：『一切處見成。』（僧人）說：『這樣說來，就是亙古亙今的了。』師父說：『不要多說話。』
福州廣平院守威宗一禪師
（宗一禪師是）本州人，參拜國師后領悟旨意，於是國師將衣法傳授給他。當時有僧人問：『大庾嶺頭提不起（指禪宗公案），為什麼今天傳授給師父？』師父提起（衣法）說：『有人敢說天臺宗得到了嗎？』（宗一禪師）上堂說法，達磨大師說：『我的法在三千年后也不會移動一絲一毫。』山僧我今天也不移動達磨大師的一絲一毫。先領悟的人，共同來證明。如果還沒有領悟的人，（即使）不移動一絲一毫（也沒有用）。僧人問：『洪鐘的韻味消散，大眾聚集在這裡，祖師西來的意義是什麼，請師父開示。』師父說：『洪鐘韻絕，大眾臨筵。』問：『古人說：任憑你千聖來見，我自有天真佛。如何是天真佛？』師父說：『千聖就是。』問：『如何是廣平的家風？』師父說：『誰不受用？』（宗一禪師）上堂說法，『不用打開經書唸誦，不用展開文書講解，還有理論可以探討嗎？』即使有理論可以探討，也是方便之談。宗乘（指禪宗）的事情應該怎麼做？』問：『如何是西來意（指達摩祖師西來傳法的真意）？』師父說：『從來沒有人回答得出來。』（僧人）說：『請師父方便開示。』師父說：『為什麼不再問一遍？』
杭州報恩永安禪師
（永安禪師是）溫州翁氏的兒子，小時候在本郡依從匯征出家。後唐（923-937）
【English Translation】 The master said, 'I will not receive you.' (The monk) asked, 'Why won't you receive me?' The master said, 'Because you are too clever.'
Chan Master Mingda of Bao'en Shao'an Tongbian Temple in Hangzhou
(Chan Master Mingda) ascended the hall to preach. A monk asked, 'The assembly is listening attentively, please do not be stingy with (your teachings).' The master said, 'Strange.' (The monk) said, 'In that case, today I am fortunate to meet the master.' The master said, 'What are you talking about?' Then he said, 'One sentence returns to truth, enduring for myriad kalpas. Today, I will give you an example.' After a long pause, he said, 'Clearly remember it.' Then he descended from the seat. (Chan Master Mingda) ascended the hall to preach, 'Fortunately, there are towers and pavilions all over the earth, constantly raising the ancestral seal (referring to the Chan Buddhist mind-seal), you may as well contemplate it.' He stood for a long time and bid farewell with respect. A monk asked, 'What is the family style of the abbot?' The master said, 'Everything is readily available everywhere.' (The monk) said, 'In that case, it is eternal.' The master said, 'Do not talk too much.'
Chan Master Zongyi of Guangping Temple in Fuzhou
(Chan Master Zongyi) was a native of this prefecture. After visiting the National Teacher, he understood the meaning, so the National Teacher passed on the robe and Dharma to him. At that time, a monk asked, 'The head of Dayu Ridge cannot be lifted (referring to a Chan Buddhist koan), why is it passed on to the master today?' The master picked up (the robe and Dharma) and said, 'Does anyone dare to say that the Tiantai school has attained it?' (Chan Master Zongyi) ascended the hall to preach, 'Great Master Bodhidharma said, "My Dharma will not move a hair's breadth even after three thousand years." I, the mountain monk, will not move a hair's breadth of Bodhidharma's today. Those who have attained it, let us prove it together. If those who have not attained it, (even if) they do not move a hair's breadth (it is useless).' A monk asked, 'The rhyme of the great bell has dissipated, the assembly has gathered here, what is the meaning of the patriarch's coming from the West, please enlighten us.' The master said, 'The rhyme of the great bell has dissipated, the assembly has gathered here.' Asked, 'The ancients said, "Let a thousand sages come to see, I have a true Buddha." What is the true Buddha?' The master said, 'The thousand sages are.' Asked, 'What is the family style of Guangping?' The master said, 'Who does not enjoy it?' (Chan Master Zongyi) ascended the hall to preach, 'There is no need to open the scriptures to recite, no need to unfold the documents to explain, is there still a theory to explore?' Even if there is a theory to explore, it is just a convenient talk. What should be done about the matter of the Chan school?' Asked, 'What is the meaning of the coming from the West (referring to the true meaning of Bodhidharma's transmission of Dharma from the West)?' The master said, 'No one has ever answered it.' (The monk) said, 'Please give us a convenient explanation.' The master said, 'Why not ask again?'
Chan Master Yongan of Bao'en Temple in Hangzhou
(Chan Master Yongan) was the son of the Weng family in Wenzhou. As a child, he left home in this prefecture following Huizheng. Later Tang (923-937)
天成中。隨本師入國。忠懿王。命征為僧正。師尤不喜俗務。擬潛往閩川。投訪禪會。屬路岐艱阻。遂迴天臺山結茅。尋遇國師開示。頓悟本心。乃辭出山。征聞于王。王命住越州清泰。次召居上寺。署正覺空慧禪師 上堂。十方諸佛。一時雲集。與諸上座證明。諸上座與佛一時證明。還信么。切忌卜度 僧問。四眾云臻。如何舉唱。師曰。若到諸方。切莫錯舉。曰非但學人。大眾有賴。師曰。禮拜著 問五乘三藏。委者頗多。祖意西來乞師指示。師曰。五乘三藏。曰向上還有事也無。師曰。汝卻靈利 問如何大作佛事。師曰。嫌甚麼。曰恁么則親承摩頂去也。師曰。何處見世尊 問如何是西來意。師曰。過這邊立。僧才移步。師召曰。會么。曰不會。師曰。聽取一偈。汝問西來意。且過這邊立。昨夜三更時。雨打虛空濕。電影忽然明。不似岫蜒急 宋太祖開寶甲戌示疾。告眾言別。時有僧問。昔日如來正法眼迦葉親傳未審和尚宗風。百年後如何體會。師曰。汝甚麼處見迦葉來。曰恁么則信受奉行。不忘斯旨去向。師曰。佛法不是這個道理。言訖。跏趺而寂。阇維。舌根不壞。柔軟如紅蓮華。藏於普賢道場。師以李長者華嚴釋論。逐一合經。成一百二十卷。今尚流通。
廣州光聖院師護禪師
閩人。自天
【現代漢語翻譯】 現代漢語譯本 天成（後唐閔帝李從厚年號，926-930年）年間，跟隨本師進入國都。忠懿王（錢俶）命令徵召他擔任僧正。禪師尤其不喜歡世俗事務，打算悄悄前往閩川，投靠拜訪禪會。因為道路艱難險阻，於是返回天臺山結茅隱居。不久遇到國師開示，頓時領悟本心。於是告辭下山。錢俶聽說后，命令他住在越州清泰寺，之後又召他居住在上寺，賜號正覺空慧禪師。 上堂時說：『十方諸佛，一時雲集，與各位上座證明。各位上座與佛一時證明。還相信嗎？』切記不要妄加猜測。 有僧人問：『四眾弟子云集於此，如何開示？』禪師說：『如果到了其他地方，千萬不要錯誤地開示。』僧人說：『不僅是學人，大眾都仰仗您。』禪師說：『禮拜吧。』 有僧人問：『五乘（人乘、天乘、聲聞乘、緣覺乘、菩薩乘）三藏（經藏、律藏、論藏）的道理，通達的人很多，祖師西來（達摩祖師從印度來到中國）的真意，請禪師指示。』禪師說：『五乘三藏。』僧人問：『向上（更高深）還有什麼事嗎？』禪師說：『你卻很靈敏。』 有僧人問：『如何大作佛事？』禪師說：『嫌棄什麼？』僧人說：『這樣我就親自承受摩頂了。』禪師說：『在哪裡見到世尊？』 有僧人問：『如何是西來意（達摩祖師西來的真意）？』禪師說：『到這邊站。』僧人剛一移動腳步，禪師就叫道：『會了嗎？』僧人說：『不會。』禪師說：『聽我一偈：你問西來意，且過這邊立。昨夜三更時，雨打虛空濕。電影忽然明，不似岫蜒急。』 宋太祖開寶（趙匡胤年號，968-976年）甲戌年，禪師示現疾病，告訴眾人告別。當時有僧人問：『過去如來正法眼藏，迦葉（摩訶迦葉，釋迦牟尼佛的大弟子）親自傳授，不知和尚的宗風，百年之後如何體會？』禪師說：『你在什麼地方見到迦葉來？』僧人說：『這樣我就信受奉行，不忘記您的旨意。』禪師說：『佛法不是這個道理。』說完，就結跏趺坐而圓寂。火化后，舌根沒有損壞，柔軟如同紅蓮花，被安放在普賢道場。禪師將李長者（李通玄）的《華嚴釋論》，逐一與《華嚴經》相合，寫成一百二十卷，現在還在流通。 廣州光聖院師護禪師 是閩地人，自幼出家。
【English Translation】 English version During the Tiancheng period (926-930) of the Later Tang Dynasty, I followed my master to the capital. King Zhongyi (Qian Chu) ordered me to be appointed as the Sangha Chief. The master particularly disliked secular affairs and planned to secretly go to Minchuan to visit Chan gatherings. Due to the difficult and dangerous roads, he returned to Mount Tiantai to build a hermitage. Soon after, he encountered a National Teacher who enlightened him, and he suddenly realized his original mind. He then bid farewell and left the mountain. Qian Chu, upon hearing this, ordered him to reside at Qingtai Temple in Yuezhou, and later summoned him to reside at the Upper Temple, bestowing upon him the title of Chan Master Zhengjue Konghui. In his Dharma talk, he said: 'The Buddhas of the ten directions gather here at once to certify for all of you seated here. All of you seated here certify for the Buddhas at once. Do you believe it?' Be sure not to speculate. A monk asked: 'The fourfold assembly has gathered here. How should you instruct us?' The Chan Master said: 'If you go to other places, be sure not to instruct wrongly.' The monk said: 'Not only the students, but the entire assembly relies on you.' The Chan Master said: 'Bow down.' A monk asked: 'There are many who understand the doctrines of the Five Vehicles (Human Vehicle, Deva Vehicle, Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) and the Three Pitakas (Sutra Pitaka, Vinaya Pitaka, Abhidhamma Pitaka). Please, Master, instruct us on the meaning of the Patriarch's coming from the West (Bodhidharma's arrival from India).' The Chan Master said: 'The Five Vehicles and Three Pitakas.' The monk asked: 'Is there anything beyond that?' The Chan Master said: 'You are quite clever.' A monk asked: 'How does one perform great Buddha work?' The Chan Master said: 'What do you dislike?' The monk said: 'In that case, I will personally receive the touching of the crown of my head.' The Chan Master said: 'Where do you see the World Honored One?' A monk asked: 'What is the meaning of the Patriarch's coming from the West?' The Chan Master said: 'Stand over here.' As soon as the monk moved, the Chan Master called out: 'Do you understand?' The monk said: 'I do not understand.' The Chan Master said: 'Listen to this verse: You ask about the meaning of the Patriarch's coming from the West, just stand over here. Last night, at midnight, the rain beat against the empty sky and made it wet. The lightning flashed suddenly, faster than a mountain peak.' In the Jiaxu year of the Kaibao period (968-976) of Emperor Taizu of the Song Dynasty, the Chan Master showed signs of illness and bid farewell to the assembly. At that time, a monk asked: 'In the past, the Tathagata's Eye of the True Dharma was personally transmitted by Kashyapa (Mahakasyapa, one of the principal disciples of Gautama Buddha). I wonder how the Master's lineage will be understood a hundred years from now?' The Chan Master said: 'Where did you see Kashyapa coming from?' The monk said: 'In that case, I will accept, believe, and practice, and not forget your intention.' The Chan Master said: 'The Dharma is not this principle.' After saying this, he sat in full lotus posture and passed away. After cremation, his tongue remained intact, soft like a red lotus flower, and was enshrined in the Samantabhadra (Universal Worthy Bodhisattva) sanctuary. The Chan Master matched Li Changzhe's (Li Tongxuan) 'Commentary on the Avatamsaka Sutra' with the Avatamsaka Sutra one by one, compiling one hundred and twenty volumes, which are still in circulation today. Chan Master Shihu of Guang Sheng Temple in Guangzhou Was a native of Min, and ordained since childhood.
臺得法。化行嶺表。國主劉氏。創大伽藍。請師居焉署大義禪師僧問。昔日梵王請佛。今日國主臨筵。祖意西來。如何舉唱。師曰不要西來。山僧已舉唱了也。曰豈無方便。師曰。適來豈不是方便 問學人乍入叢林。西來妙訣。乞師指示。師曰。汝未入叢林。我已示汝了也。曰如何領會。師曰。不要領會。
杭州奉先寺清昱禪師
永嘉人。忠懿王。召入問道。創奉先居之。署圓通妙覺禪師。僧問。如何是西來意。師曰。高聲舉似大眾。宋開寶中。示滅本寺。
臺州紫凝普聞寺智勤禪師
僧問。如何是空手把鋤頭。師曰。但恁么諦信。曰如何是步行騎水牛。師曰。汝自何來。有偈示眾曰。今年五十五。腳未蹋寸土。山河是眼睛。大海是我肚。宋太宗太平興國庚辰。有旨試僧經業。山門老宿。各寫法名。唯師不嫻書札。時通判李憲問。世尊還解書也無。師曰。天下人知。淳化初。不疾。命侍僧開浴。浴訖。垂誡徒眾。安坐而逝。塔于本山。三年後。門人遷塔發龕。睹師容儀。儼若髭發仍長。遂迎入新塔。
溫州雁蕩山愿齊禪師
錢塘江氏子。上堂。僧問。夜月舒光。為甚麼碧潭無影。師曰。作家弄影漢。其僧從東過西立。師曰。不唯弄影。兼乃怖頭。
杭州普門寺希辯禪師
【現代漢語翻譯】 現代漢語譯本 臺得法，在嶺南一帶弘揚佛法。當時的國主劉氏，建造了一座宏偉的伽藍（寺廟），邀請禪師居住，並尊稱他為大義禪師。有僧人問道：『昔日梵天（佛教中的天神）請佛說法，今日國主設宴款待禪師，達摩祖師西來（指禪宗傳入中國）的真意，禪師您如何開示？』禪師說：『不要說西來不西來，我早已開示過了。』僧人問：『難道沒有方便之法嗎？』禪師說：『剛才說的難道不是方便之法嗎？』 有僧人問道：『學人初入叢林（指寺廟），請禪師指示西來（指禪宗傳入中國）的妙訣。』禪師說：『你未入叢林時，我已經指示給你了。』僧人問：『如何領會？』禪師說：『不要領會。』
杭州奉先寺清昱禪師 清昱禪師是永嘉人。忠懿王召見他問道，之後為他建造了奉先寺居住，並尊稱他為圓通妙覺禪師。有僧人問道：『如何是西來意？』禪師說：『高聲告訴大眾。』宋朝開寶年間（968-976），在本寺圓寂。
臺州紫凝普聞寺智勤禪師 有僧人問道：『如何是空手把鋤頭？』禪師說：『只要這樣深信。』僧人問：『如何是步行騎水牛？』禪師說：『你從哪裡來？』禪師有偈語開示大眾：『今年五十五，腳未踏寸土，山河是眼睛，大海是我肚。』宋太宗太平興國庚辰年（980），皇帝下旨考試僧人的經業，各寺的老僧都寫下自己的法名，只有禪師不擅長書寫。當時的通判李憲問道：『世尊（釋迦牟尼佛）還會寫字嗎？』禪師說：『天下人都知道。』淳化初年，禪師沒有疾病，命令侍者為他開浴，沐浴完畢，告誡徒眾，安然坐化而逝。塔葬在本山。三年後，門人遷移塔時打開棺木，看到禪師的容貌，就像活著一樣，鬍鬚頭髮還在生長，於是迎入新塔。
溫州雁蕩山愿齊禪師 愿齊禪師是錢塘江氏的兒子。上堂說法時，有僧人問道：『夜月舒光，為什麼碧潭沒有影子？』禪師說：『你是個製造影子的人。』那個僧人從東邊走到西邊站立。禪師說：『不只是製造影子，還自作驚恐。』
杭州普門寺希辯禪師
【English Translation】 English version Tai obtained the Dharma and propagated it in the Lingnan region. The ruler of the state, Liu, built a grand Sangharama (monastery), invited the Zen master to reside there, and honored him as Great Righteousness Zen Master. A monk asked: 'In the past, Brahma (a deity in Buddhism) invited the Buddha to preach, and today the ruler of the state hosts a banquet for the Zen master. What is the meaning of Bodhidharma's coming from the West (referring to the transmission of Zen Buddhism to China)? How does the Zen master expound it?' The Zen master said: 'Do not speak of coming from the West or not coming from the West, I have already expounded it.' The monk asked: 'Is there no expedient means?' The Zen master said: 'Was what I just said not an expedient means?' A monk asked: 'A student has just entered the Sangharama (monastery), please instruct me on the wonderful key to the coming from the West (referring to the transmission of Zen Buddhism to China).' The Zen master said: 'Before you entered the Sangharama, I had already instructed you.' The monk asked: 'How should I understand it?' The Zen master said: 'Do not try to understand it.'
Zen Master Qingyu of Fengxian Temple in Hangzhou Zen Master Qingyu was a native of Yongjia. King Zhongyi summoned him to inquire about the Way, and then built Fengxian Temple for him to reside in, honoring him as Perfect Penetration Wonderful Enlightenment Zen Master. A monk asked: 'What is the meaning of coming from the West?' The Zen master said: 'Proclaim it loudly to the assembly.' He passed away at this temple during the Kaibao era of the Song Dynasty (968-976).
Zen Master Zhiqin of Zining Puwen Temple in Taizhou A monk asked: 'What is holding a hoe with empty hands?' The Zen master said: 'Just deeply believe in this way.' The monk asked: 'What is walking on foot while riding a water buffalo?' The Zen master said: 'Where do you come from?' The Zen master had a verse to instruct the assembly: 'This year I am fifty-five, my feet have not stepped on an inch of soil, mountains and rivers are my eyes, the great ocean is my belly.' In the Gengchen year of the Taiping Xingguo era of Emperor Taizong of the Song Dynasty (980), the emperor issued an edict to test the monks' knowledge of the scriptures. The senior monks of each temple wrote down their Dharma names, but only the Zen master was not skilled in writing. The then-prefect Li Xian asked: 'Does the World-Honored One (Sakyamuni Buddha) know how to write?' The Zen master said: 'Everyone in the world knows.' In the early years of Chunhua, the Zen master was not ill, and ordered his attendant to bathe him. After bathing, he admonished the disciples and passed away peacefully in a seated posture. He was buried in a pagoda on this mountain. Three years later, the disciples moved the pagoda and opened the coffin, and saw the Zen master's appearance, as if he were alive, with his beard and hair still growing. So they welcomed him into a new pagoda.
Zen Master Yuanqi of Yandang Mountain in Wenzhou Zen Master Yuanqi was the son of the Jiang family of Qiantang. When he ascended the platform to preach, a monk asked: 'The night moon shines brightly, why is there no reflection in the green pool?' The Zen master said: 'You are a person who creates shadows.' That monk walked from east to west and stood there. The Zen master said: 'Not only creating shadows, but also frightening yourself.'
Zen Master Xibian of Pumen Temple in Hangzhou
蘇州人。忠懿王。命主越州清泰。署慧智。后遷上寺。上堂。山僧素乏知見。復寡聞持。頃雖侍立於國師。不蒙一句開示。以致今日。與諸仁者聚會。更無一法可相助發。何況能為諸仁者。區別緇素。商量古今。還怪得山僧么。若有怪者。且道。此人具眼不具眼。有賓主義。無賓主義。晚學初機。必須審細。僧問。如何是普門示現神通事。師曰。恁么則阇黎怪老僧去也。曰不怪時如何。師曰。汝且下堂里思惟去。宋太宗太平興國己卯。吳越王入覲。師隨寶塔至。見於滋福殿。賜紫衣。號慧明禪師。端拱中。乞還故里。詔從之。賜御製詩。忠懿王施金。于常熟本山院。創浮圖七級。高二百尺。功既就。至道丁酉八月。示寂。壽七十七。夏六十三。塔于院之西北隅。
杭州光慶寺遇安禪師
錢塘沈氏子。上堂。僧問。無價寶珠。請師分付。師曰。善能吐露。曰恁么則人人具足去也。師曰。珠在甚麼處。僧禮拜。師曰。也是虛言 問提綱舉領。盡立主賓。如何是主。師曰。深委此問。曰如何是賓。師曰。適來向汝道甚麼。曰賓主道合時如何。師曰。其令不行 問心月孤圓。光吞萬象。如何是吞萬象底光。師曰。大眾總見。汝恁么問。曰光吞萬象從師道。心月孤圓意若何。師曰。抖擻精神著。曰鷺倚雪巢猶
【現代漢語翻譯】 現代漢語譯本： 這位禪師是蘇州人。受到忠懿王（吳越國王錢俶的謚號）的命令，在越州清泰寺擔任主持，被授予慧智的稱號。後來遷到上寺。禪師上堂說法時說：『山僧我向來缺乏智慧見識，又很少聽聞佛法。雖然曾經侍立在國師身邊，卻沒有得到一句開示，以至於今天和各位仁者聚會，沒有什麼佛法可以幫助大家啓發。更何況能夠為各位仁者區分僧俗，商量古今。難道要怪我嗎？如果有人要怪我，那麼請問，這個人有眼力嗎？有賓主之分嗎？晚學初學者，必須仔細審察。』有僧人問：『什麼是普門示現神通事？』禪師說：『這樣說，阇黎（梵語，意為弟子）就要怪老僧我了。』僧人說：『不怪時如何？』禪師說：『你且下堂里去思惟吧。』宋太宗太平興國己卯年（999年），吳越王入朝覲見，禪師跟隨寶塔一同前往，在滋福殿被召見，被賜予紫衣，號為慧明禪師。端拱年間，禪師請求返回故里，皇帝下詔同意，並賜予御製詩。忠懿王出資，在常熟本山院建立七級浮圖（佛塔），高二百尺。工程完成後，至道丁酉年（997年）八月，禪師圓寂，享年七十七歲，僧臘六十三年。塔建在寺院的西北角。
杭州光慶寺遇安禪師
錢塘沈氏之子。禪師上堂說法。有僧人問：『無價寶珠，請禪師分付。』禪師說：『善於吐露。』僧人說：『這樣說，人人具足了？』禪師說：『珠在什麼地方？』僧人禮拜。禪師說：『也是虛言。』問：『提綱舉領，盡立主賓，如何是主？』禪師說：『深知此問。』僧人說：『如何是賓？』禪師說：『剛才我對你說什麼？』僧人說：『賓主道合時如何？』禪師說：『其令不行。』問：『心月孤圓，光吞萬象，如何是吞萬象底光？』禪師說：『大眾總見。你這樣問。』僧人說：『光吞萬象從師道，心月孤圓意若何？』禪師說：『抖擻精神著。』僧人說：『鷺倚雪巢猶……』
【English Translation】 English version: The Chan master was from Suzhou. By order of King Zhongyi (posthumous title of Qian Chu, King of Wuyue), he presided over Qingtai Temple in Yuezhou and was given the title Huizhi. Later, he moved to Shang Temple. During an assembly, the master said: 'This monk has always lacked knowledge and understanding, and has rarely heard the Dharma. Although I once stood by the national teacher, I did not receive a single word of instruction, so that today, gathering with all of you, I have no Dharma to help you enlighten. How can I distinguish between monks and laypeople, or discuss ancient and modern matters for you? Can you blame me? If anyone blames me, then tell me, does this person have eyes? Is there a distinction between guest and host? Late learners and beginners must examine carefully.' A monk asked: 'What is the matter of universal manifestation of supernatural powers?' The master said: 'In that case, the ajari (Sanskrit term for disciple) will blame this old monk.' The monk said: 'What if I don't blame you?' The master said: 'Then go down to the hall and contemplate.' In the year ji-mao (999 AD) of the Taiping Xingguo reign of Emperor Taizong of the Song Dynasty, the King of Wuyue came to court, and the master accompanied the pagoda. He was received in the Zifu Hall and was granted a purple robe, with the title Chan Master Huiming. During the Duangong reign, he requested to return to his hometown, and the emperor granted his request, bestowing upon him an imperial poem. King Zhongyi donated gold to create a seven-story futu (pagoda) at the Benshan Temple in Changshu, two hundred feet high. After the project was completed, in August of the year ding-you (997 AD) of the Zhidao reign, the master passed away at the age of seventy-seven, with sixty-three years as a monk. The pagoda was built in the northwest corner of the temple.
Chan Master Yu'an of Guangqing Temple in Hangzhou
The master was a son of the Shen family of Qiantang. During an assembly, a monk asked: 'The priceless jewel, please master, bestow it.' The master said: 'Good at revealing.' The monk said: 'In that case, everyone is complete?' The master said: 'Where is the jewel?' The monk bowed. The master said: 'Also empty words.' Asked: 'Grasping the outline and leading, establishing host and guest, what is the host?' The master said: 'Deeply understanding this question.' The monk said: 'What is the guest?' The master said: 'What did I just say to you?' The monk said: 'When host and guest are in harmony, what then?' The master said: 'The order is not carried out.' Asked: 'The moon of the mind is solitary and round, its light swallows all phenomena, what is the light that swallows all phenomena?' The master said: 'The assembly sees it all. You ask like this.' The monk said: 'The light swallows all phenomena from the master's words, what is the meaning of the solitary and round moon of the mind?' The master said: 'Rouse your spirit.' The monk said: 'The egret leans on the snowy nest still...'
可辯。光吞萬象事難明。師曰。謹退 問青山綠水。處處分明。和尚家風。乞垂一句。師曰。盡被汝道了也。曰未必如斯。請師答話。師曰。不用閑言 一僧方禮拜。師曰。問答俱備。僧擬問。師乃叱之 上堂。欲識曹溪旨。云飛前面山。分明真實個。不用別追攀。僧問。古德有言。井底紅塵生。山頭波浪起。未審此意如何。師曰。若到諸方。但恁么問。曰和尚意旨如何。師曰。適來向汝道甚麼。乃曰。古今相承皆云。塵生井底。浪起山頭。結子空華。生兒石女。且作么生會。莫是和聲送事。就物呈心。句里藏鋒。聲前全露么。莫是有名無體異唱元譚么。上座自會即得。古人意旨即不然。既恁么會不得。合作么生會。上座欲得會么。但看泥牛行處。陽𦦨翻波。木馬嘶時。空華墜影。聖凡如此。道理分明。何須久立。珍重 師與希辯同入覲。見滋福殿。賜號明智。淳化初。還光慶。壬辰九月二十一日歸寂。
臺州般若寺友蟾禪師
錢塘人。初住云居普賢。忠懿王。署慈悟禪師。遷止上寺。眾盈五百。僧問。鼓聲才罷。大眾云臻。向上宗乘。請師舉唱。師曰。虧汝甚麼。曰恁么則人人盡沾恩去也。師曰。莫亂道 宋太宗雍熙丙戌。以院事委隆一。于淳化初示滅。歸葬本山。
婺州智者寺全肯禪師
【現代漢語翻譯】 現代漢語譯本： 可以辯論。光明吞噬萬象，事理難以明瞭。禪師說：『請謹慎退下。』問：『青山綠水，處處分明，和尚的家風，請您說一句。』禪師說：『全被你道破了。』（僧人）說：『未必如此，請禪師回答。』禪師說：『不用說廢話。』一個僧人正要禮拜，禪師說：『問答都已具備。』僧人想要發問，禪師就呵斥他。禪師上堂說法：『想要認識曹溪（Caoxi，地名，指禪宗六祖慧能的道場）的宗旨，雲彩飛過前面的山。分明是真實不虛的，不用另外去追尋攀緣。』僧人問：『古德（Gude，古代有德行的僧人）有言：井底生紅塵，山頭起波浪，不知此意如何？』禪師說：『如果到其他地方，就這麼問。』（僧人）說：『和尚您的意思如何？』禪師說：『剛才我對你說什麼了？』於是（僧人）說：『古今相傳都說，塵生井底，浪起山頭，結出虛幻的果實，生出石頭的女兒，這該怎麼理解呢？莫非是隨聲附和，就事物來表達心意，話里藏著鋒芒，在聲音之前完全顯露嗎？莫非是有名無實的奇異論調嗎？上座（Shangzuo，對資深僧人的尊稱）自己領會就可以了，古人的意思不是這樣。既然這樣領會不了，那該怎麼領會呢？上座想要領會嗎？只要看泥牛走過的地方，陽焰翻起波浪，木馬嘶鳴的時候，虛幻的花朵墜落影子。聖人凡人都是如此，道理分明，何須久立。珍重。』禪師與希辯（Xibian，人名）一同入朝覲見，（皇帝）在滋福殿（Zifudian，宮殿名）賜號明智（Mingzhi，稱號）。淳化（Chunhua，宋太宗年號，公元990-994年）初年，回到光慶（Guangqing，地名）。壬辰年（公元992年）九月二十一日圓寂。
臺州（Taizhou，地名）般若寺（Bore si，寺名）友蟾禪師（Youchan Chanshi，人名）
錢塘（Qiantang，地名）人。最初住在云居普賢（Yunju Puxian，地名）。忠懿王（Zhongyi Wang，人名）署名慈悟禪師（Ciwu Chanshi，稱號）。遷到上寺（Shangsi，寺名）后，僧眾達到五百人。僧人問：『鼓聲剛停，大眾雲集，向上宗乘（Zongcheng，佛教宗派），請禪師開示。』禪師說：『虧欠你什麼了嗎？』（僧人）說：『這樣說來，人人都能沾到恩惠了。』禪師說：『不要胡說。』宋太宗（Song Taizong，人名）雍熙（Yongxi，宋太宗年號，公元984-987年）丙戌年（公元986年），將寺院事務委託給隆一（Longyi，人名），在淳化（Chunhua，宋太宗年號，公元990-994年）初年圓寂，歸葬在本山。
婺州（Wuzhou，地名）智者寺（Zhizhe si，寺名）全肯禪師（Quanken Chanshi，人名）
【English Translation】 English version: It can be debated. The light swallows all phenomena, and the matter is difficult to understand. The master said, 'Retreat cautiously.' Asked, 'Green mountains and clear waters are distinct everywhere. The style of the abbot, please say a sentence.' The master said, 'You have said it all.' (The monk) said, 'Not necessarily so, please answer, Master.' The master said, 'No idle talk.' A monk was about to bow, and the master said, 'The questions and answers are all complete.' The monk wanted to ask, and the master scolded him. The master went to the hall to preach: 'If you want to know the purpose of Caoxi (Caoxi, place name, refers to the Sixth Patriarch Huineng's monastery), the clouds fly over the mountain in front. It is clearly true and not false, and there is no need to seek and cling to it separately.' A monk asked, 'The ancient worthies (Gude, ancient virtuous monks) said: Red dust arises at the bottom of the well, and waves rise on the top of the mountain. I don't know what this means?' The master said, 'If you go to other places, just ask like this.' (The monk) said, 'What is the meaning of the master?' The master said, 'What did I say to you just now?' Then (the monk) said, 'It has been passed down from ancient times that dust arises at the bottom of the well, waves rise on the top of the mountain, illusory fruits are formed, and stone daughters are born. How should this be understood? Could it be echoing, expressing the mind with things, hiding the edge in words, and fully revealing it before the sound? Could it be a strange argument with a name but no substance?' The senior monk (Shangzuo, a respectful term for senior monks) can understand it himself, but the meaning of the ancients is not like this. Since you can't understand it like this, how should you understand it? Do you want to understand it, senior monk? Just look at where the mud ox walks, the yang flame turns into waves, and when the wooden horse neighs, the illusory flowers fall into shadows. Saints and mortals are like this, the truth is clear, why stand for so long. Farewell.' The master and Xibian (Xibian, personal name) went to court together, and (the emperor) bestowed the title Mingzhi (Mingzhi, title) in Zifudian (Zifudian, palace name). In the early years of Chunhua (Chunhua, Emperor Taizong of Song's reign, 990-994 AD), he returned to Guangqing (Guangqing, place name). He passed away on the twenty-first day of the ninth month of the Ren Chen year (992 AD).
Zen Master Youchan (Youchan Chanshi, personal name) of Bore Temple (Bore si, temple name) in Taizhou (Taizhou, place name)
He was from Qiantang (Qiantang, place name). He first lived in Yunju Puxian (Yunju Puxian, place name). King Zhongyi (Zhongyi Wang, personal name) named him Zen Master Ciwu (Ciwu Chanshi, title). After moving to Shang Temple (Shangsi, temple name), the number of monks reached five hundred. A monk asked, 'The sound of the drum has just stopped, and the masses have gathered. Please, Master, enlighten us on the upward sect (Zongcheng, Buddhist sect).' The master said, 'What do I owe you?' (The monk) said, 'In this way, everyone can receive grace.' The master said, 'Don't talk nonsense.' In the Bingxu year (986 AD) of Yongxi (Yongxi, Emperor Taizong of Song's reign, 984-987 AD) of Emperor Taizong of Song (Song Taizong, personal name), he entrusted the affairs of the temple to Longyi (Longyi, personal name), and passed away in the early years of Chunhua (Chunhua, Emperor Taizong of Song's reign, 990-994 AD), and was buried in the original mountain.
Zen Master Quanken (Quanken Chanshi, personal name) of Zhizhe Temple (Zhizhe si, temple name) in Wuzhou (Wuzhou, place name)
初參國師。國師問。汝名甚麼。師曰全肯。國師曰。肯個甚麼。師于言下有省。乃禮拜。住后。僧問。有人不肯。還甘也無。師曰。若人問我。即向伊道。
福州玉泉義隆禪師
上堂。山河大地。盡在諸人眼睛裡。因甚麼說會與不會。時有僧問。山河大地眼睛裡。師今欲更指歸誰。師曰。祇為上座去處分明。曰若不上來伸此問。焉知方便不虛施。師曰。依俙似曲才堪聽。又被風吹別調中。
杭州龍冊寺曉榮禪師
溫州鄧氏子。僧問。祖祖相傳。未審和尚傳阿誰。師曰。汝還識得祖也未 僧慧文問。如何是真實沙門。師曰。汝是慧文 問如何是般若大神珠師曰。般若大神珠。分形萬億軀。塵塵彰妙體。剎剎盡毗盧 問如何是日用事。師曰。一念周沙界。日用萬般通。湛然常寂滅。常展自家風 小參。僧問。向上事即不問。如何是妙善臺中的的意。師曰。若到諸方。分明舉似。曰恁么則云有出山勢。水無投澗聲。師乃叱之 宋太宗淳化庚寅八月二十九日。歸寂于秀州靈光寺。壽七十二。臘五十六。
杭州功臣慶肅禪師
僧問。如何是功臣家風。師曰。明暗色空。曰恁么則諸法無生去也。師曰。汝喚甚麼作諸法。僧禮拜。師曰。聽取一偈。功臣家風。明暗色空。法法非異。心心自通
【現代漢語翻譯】 初次參訪國師（禪師的尊稱）。國師問：『你叫什麼名字？』 禪師說：『全肯。』 國師說：『肯個什麼？』 禪師在國師的問話下有所領悟，於是禮拜。之後住持寺院，有僧人問：『有人不肯，還會甘心嗎？』 禪師說：『如果有人問我，我就這樣對他說。』
福州玉泉義隆禪師
上堂說法。『山河大地，都在各位的眼睛裡。』 為什麼還要說會與不會呢？當時有僧人問：『山河大地在眼睛裡，禪師現在想要指向哪裡呢？』 禪師說：『正因為你上座去處分明。』 僧人說：『如果我不上來提出這個問題，怎麼知道方便法門不是虛設呢？』 禪師說：『依稀像是美妙的曲子才值得聽，又被風吹散到別的調子里去了。』
杭州龍冊寺曉榮禪師
溫州鄧氏子。有僧人問：『祖祖相傳，不知和尚傳給誰？』 禪師說：『你還認識祖師嗎？』 僧人慧文問：『什麼是真實的沙門（出家修道的人）？』 禪師說：『你是慧文。』 問：『什麼是般若（智慧）大神珠？』 禪師說：『般若大神珠，分化成萬億身軀，每個微塵都彰顯妙體，每個剎土（佛土）都充滿毗盧遮那佛（光明遍照）。』 問：『什麼是日用事？』 禪師說：『一念遍周沙界，日用萬般皆通。湛然常寂滅，常展自家風。』 小參（簡短的開示）。僧人問：『向上事（超越世俗的事）暫且不問，什麼是妙善臺中的的意？』 禪師說：『如果到了其他地方，分明地舉出來。』 僧人說：『這樣說來，就像云有出山之勢，水卻沒有投入山澗的聲音。』 禪師於是呵斥了他。 宋太宗淳化庚寅年（990年）八月二十九日，在秀州靈光寺圓寂。享年七十二歲，僧臘五十六年。
杭州功臣慶肅禪師
僧人問：『什麼是功臣家風？』 禪師說：『明暗色空。』 僧人說：『這樣說來，諸法（一切事物）無生了。』 禪師說：『你把什麼叫做諸法？』 僧人禮拜。 禪師說：『聽我一偈：功臣家風，明暗色空。法法非異，心心自通。』
【English Translation】 First time visiting National Teacher (a respectful title for a Zen master). The National Teacher asked: 'What is your name?' The Zen master said: 'Total Acceptance.' The National Teacher said: 'Accept what?' The Zen master had an awakening upon hearing these words, and then bowed. Later, while residing in the temple, a monk asked: 'If someone doesn't accept, will they be content?' The Zen master said: 'If someone asks me, I will say this to them.'
Zen Master Yilong of Yuquan Temple in Fuzhou
Ascending the Dharma hall. 'Mountains, rivers, and the great earth are all within everyone's eyes.' Why do we still talk about knowing and not knowing? At that time, a monk asked: 'Mountains, rivers, and the great earth are in the eyes, where does the Zen master want to point now?' The Zen master said: 'Precisely because your seat is clear about where to go.' The monk said: 'If I didn't come up to ask this question, how would I know that the expedient means are not in vain?' The Zen master said: 'It faintly resembles a beautiful tune worth listening to, but it is blown by the wind into another melody.'
Zen Master Xiaorong of Longce Temple in Hangzhou
A son of the Deng family in Wenzhou. A monk asked: 'Passed down from ancestor to ancestor, I don't know to whom the master is passing it on?' The Zen master said: 'Do you even recognize the ancestor?' The monk Huiwen asked: 'What is a true Shramana (a wandering ascetic)?' The Zen master said: 'You are Huiwen.' Asked: 'What is the Prajna (wisdom) Great Divine Pearl?' The Zen master said: 'The Prajna Great Divine Pearl, divides into billions of bodies, every dust particle manifests the wonderful essence, every Buddha-land (K剎土) is filled with Vairocana Buddha (光明遍照).' Asked: 'What are daily affairs?' The Zen master said: 'One thought pervades the universe, daily affairs are all connected. Serene and always in stillness, constantly displaying one's own style.' Small Dharma talk. A monk asked: 'I won't ask about things beyond the mundane, what is the true meaning within the Wondrous Good Platform?' The Zen master said: 'If you go to other places, clearly bring it up.' The monk said: 'In that case, it's like the clouds have the momentum to leave the mountain, but the water has no sound of entering the ravine.' The Zen master then scolded him. On the 29th day of the eighth month of the Gengyin year (990 AD) of the Chunhua era of Emperor Taizong of the Song Dynasty, he passed away at Lingguang Temple in Xiuzhou. He was seventy-two years old, with fifty-six years as a monk.
Zen Master Qingsu of Gongchen in Hangzhou
A monk asked: 'What is the family style of Gongchen?' The Zen master said: 'Light and darkness, form and emptiness.' The monk said: 'In that case, all dharmas (all things) are unborn.' The Zen master said: 'What do you call all dharmas?' The monk bowed. The Zen master said: 'Listen to my verse: The family style of Gongchen, light and darkness, form and emptiness. Every dharma is not different, every heart communicates on its own.'
。恁么會得。諸佛真宗。
越州稱心敬琎禪師
僧問。結束囊裝。請師分付。師曰。莫諱卻。曰甚麼處孤負和尚。師曰。卻是汝孤負我。
福州嚴峰師術禪師
開堂。極樂和尚問曰。大眾颙望。請震法雷。師曰。大眾還會么。還辨得么。今日不異靈山。乃至諸佛國土。天上人間。總皆如是。亙古亙今。常無變異。作么生會無變異底道理。若會得。無邊剎境。自他不隔于毫端。十世古今。始終不離於當念。僧問。靈山一會。迦葉親聞。嚴峰一會。誰是聞者。師曰。問者不弱 問如何是文殊。師曰。來處甚分明。
潞府華嚴慧達禪師
僧問。如何是古佛心。師曰。山河大地 問如何是華嚴境。師曰。滿目無形影。
越州清泰院道圓禪師
僧問。亡僧遷化。向甚麼處去也。師曰。今日遷化。嶺中上座 問如何是祖師西來意。師曰。不可向汝道。庭前柏樹子。
杭州九曲觀音院慶祥禪師
餘杭人。辯才冠眾。多聞強記。時天臺門下。推為傑出。僧問。湛湛圓明。請師一決。師曰。十里平湖。一輪秋月 問險惡道中。以何為津樑。師曰。以此為津樑。曰如何是此。師曰。筑著汝鼻孔 問無根樹子。向甚麼處栽。師曰。汝甚處得來。
杭州六和塔開化寺行明
【現代漢語翻譯】 現代漢語譯本： 怎麼樣才能領會諸佛真正的宗旨？
越州稱心敬琎禪師
有僧人問：『已經收拾好行裝，請禪師指示。』禪師說：『不要隱瞞。』僧人說：『什麼地方辜負了和尚您？』禪師說：『卻是你辜負了我。』
福州嚴峰師術禪師
開堂說法。極樂和尚問道：『大眾都仰望著您，請您震動法雷。』禪師說：『大眾能領會嗎？能分辨嗎？今天這裡不異於靈山（Gṛdhrakūṭa，鷲峰山），乃至諸佛的國土，天上人間，都完全如此。從亙古到如今，常無變異。』怎樣領會這無變異的道理？如果領會了，無邊的剎土境界，自己與他人不隔于毫端。十世古今，始終不離於當下一念。』有僧人問：『靈山一會（Gṛdhrakūṭa assembly），迦葉（Kāśyapa）親自聽聞，嚴峰一會，誰是聽聞者？』禪師說：『提問的人不弱。』問：『如何是文殊（Mañjuśrī）？』禪師說：『來處甚分明。』
潞府華嚴慧達禪師
有僧人問：『如何是古佛心？』禪師說：『山河大地。』問：『如何是華嚴境？』禪師說：『滿目無形影。』
越州清泰院道圓禪師
有僧人問：『去世的僧人，往什麼地方去了？』禪師說：『今日去世，嶺中的上座。』問：『如何是祖師西來意？』禪師說：『不可對你說，庭前的柏樹子。』
杭州九曲觀音院慶祥禪師
餘杭人。辯才超過眾人，多聞強記，當時天臺宗門下，推舉他為傑出人才。有僧人問：『湛湛圓明，請禪師決斷。』禪師說：『十里平湖，一輪秋月。』問：『險惡的道路中，用什麼作為津樑？』禪師說：『用這個作為津樑。』問：『如何是這個？』禪師說：『筑著你的鼻孔。』問：『無根的樹子，向什麼地方栽？』禪師說：『你從什麼地方得來？』
杭州六和塔開化寺行明
【English Translation】 English version: How can one understand the true essence of all Buddhas?
Chan Master Jingjin of Chengxin Temple, Yuezhou
A monk asked: 'I have packed my bags. Please instruct me, Master.' The Master said: 'Don't hide it.' The monk said: 'Where have I let the Master down?' The Master said: 'It is you who have let me down.'
Chan Master Shishu of Yanfeng Temple, Fuzhou
Opening the Dharma hall. The Venerable Jile (Sukhavati) asked: 'The assembly is looking up to you. Please thunder the Dharma.' The Master said: 'Can the assembly understand? Can they discern? Today is no different from Gṛdhrakūṭa (Vulture Peak), even the Buddha lands, heavens and the human realm, are all like this. From ancient times to the present, there has been no change.' How does one understand the principle of no change? If one understands, the boundless Buddha-fields are not separated from oneself and others by a hair's breadth. The ten ages, past and present, are never apart from the present moment.' A monk asked: 'At the Gṛdhrakūṭa assembly, Kāśyapa (Mahākāśyapa) personally heard it. At the Yanfeng assembly, who is the hearer?' The Master said: 'The questioner is not weak.' Asked: 'What is Mañjuśrī?' The Master said: 'The origin is very clear.'
Chan Master Hueda of Huayan Temple, Luzhou
A monk asked: 'What is the mind of the ancient Buddha?' The Master said: 'Mountains, rivers, and the great earth.' Asked: 'What is the realm of Huayan (Avataṃsaka)?' The Master said: 'Everywhere, there are no forms or shadows.'
Chan Master Daoyuan of Qingtai Temple, Yuezhou
A monk asked: 'Where does the deceased monk go?' The Master said: 'Today he passed away, the senior monk in the mountains.' Asked: 'What is the meaning of the Patriarch's coming from the West?' The Master said: 'I cannot tell you, the cypress tree in front of the courtyard.'
Chan Master Qingxiang of Jiuqu Guanyin Temple, Hangzhou
A person from Yuhang. His eloquence surpassed the crowd, he was knowledgeable and had a strong memory. At that time, within the Tiantai (T'ien-t'ai) school, he was regarded as an outstanding talent. A monk asked: 'The clear and perfect brightness, please Master, make a decisive judgment.' The Master said: 'Ten miles of calm lake, a round autumn moon.' Asked: 'In the dangerous path, what should be used as a bridge?' The Master said: 'Use this as a bridge.' Asked: 'What is this?' The Master said: 'It pokes your nostrils.' Asked: 'Where should a rootless tree be planted?' The Master said: 'Where did you get it from?'
Xingming of Kaihua Temple, Liuhe Pagoda, Hangzhou
傳法禪師
本州于氏子。禮雪竇覺為師。及覺遷永明。遂入天臺國師之室。蒙授記莂。復歸永明。翊贊乃師。海眾傾仰。忠懿王。建寺延請住持。聚徒說法 僧問。如何是開化門中。流出方便。師曰。日日潮音兩度聞 問如何是無盡燈。師曰。謝阇黎照燭 宋太宗。賜紫賜號。至真宗咸平辛丑四月六日。示滅。
越州漁浦開善寺義圓禪師
僧問。一年去一年來。方便門中請師開。師曰。分明記取。曰恁么則昔時師子吼。今日象王回也。師曰。且喜沒交涉。
溫州瑞鹿寺上方遇安禪師
福州人。得法于天臺。又常閱首楞嚴經。到知見立知即無明本。知見無見。斯即涅槃。師乃破句讀曰。知見立。(句)知即無明本。(句)知見無。(句)見斯即涅槃。於此有省。有人語師曰。破句了也。師曰。此是我悟處。畢生不易。時謂之安楞嚴。宋太宗至道乙未春。將示寂。有嗣子蘊仁侍立。師乃說偈示之。不是嶺頭攜得事。豈從雞足付將來。自古聖賢皆若此。非吾今日為君裁。付囑已。澡身易衣安坐。令舁棺至室。良久自入棺。經三日。門人啟棺睹師。右脅吉祥而臥。四眾哀慟。師乃再起。升堂說法。訶責垂誡。此度更啟吾棺者。非吾之子。言訖。復入棺長往。
杭州龍華寺慧居禪師
閩人。自天臺領旨。忠懿王。命住上寺。開堂示眾。從上宗乘。到這裡如何舉唱。祇如釋迦如來。說一代時教。如瓶注水。古德尚云。猶如夢事寱語一般。且道據甚麼道理。便恁么道。還會么。大施門開。何曾壅塞。生凡育聖。不漏纖塵。言凡則全凡。舉聖則全聖。凡聖不相待。個個獨稱尊。所以道。山河大地。長時說法。長時放光。地水火風。一一如是。時有僧出禮拜。師曰。好個問頭。如法問著。僧擬進前。師曰。又沒交涉也 問諸佛出世。放光動地。和尚出世。有何祥瑞。師曰。話頭自破 上堂。龍華這裡。也祇是拈柴擇菜。上來下去。晨朝一粥。齋時一飯。睡后喫茶。但恁么參取。珍重 問學人未明自己。如何辨得淺深。師曰。識取自己眼。曰如何是自己眼。師曰。向汝道甚麼。
婺州齊雲山遇臻禪師
越州楊氏子。僧問。如何是無縫塔。師曰。五六尺。其僧禮拜。師曰。塔倒也 問圓明瞭知。為甚麼不因心念。師曰。圓明瞭知。曰何異心念。師曰。汝喚甚麼作心念。秋夕閑坐。有偈曰。秋庭肅肅風[臺-臺+(癸-天+蟲)][臺-臺+(癸-天+蟲)]。寒星列空蟾魄高。搘頤靜坐神不勞。鳥窠無端吹布毛。至道中。卒于大善寺。
溫州瑞鹿寺本先禪師
本州鄭氏子。參天臺
【現代漢語翻譯】 現代漢語譯本 閩地人。在天臺山領悟佛法真諦。忠懿王（吳越國王錢俶的謚號）命令他住在上寺，為大眾開示佛法。從最上乘的禪宗來說，到這裡該如何提倡呢？就像釋迦如來（佛教創始人）所說的一代時教，如瓶子傾倒水一樣。古代的德行高尚之人還說，這就像夢中的囈語一般。那麼，依據什麼道理，才能這樣說呢？你們會理解嗎？大慈悲之門敞開，何曾有過壅塞？生育凡人和聖人，不漏掉一絲一毫。說凡人則全是凡人，舉聖人則全是聖人。凡人和聖人不互相等待，個個都獨自稱尊。所以說，山河大地，長久地說法，長久地放光。地、水、火、風，每一項都是如此。當時有僧人出來禮拜。禪師說：『好一個問題。如法地問到了點子上。』僧人想要上前。禪師說：『又沒有關係了。』問：『諸佛出世，放光動地，和尚出世，有什麼祥瑞？』禪師說：『話頭自己破了。』上堂開示：『龍華這裡，也只是揀柴擇菜，上來下去，早晨一碗粥，齋時一頓飯，睡后喝茶。只這樣參悟。珍重。』問：『學人還不明白自己，如何辨別深淺？』禪師說：『認識自己的眼睛。』說：『如何是自己的眼睛？』禪師說：『向你說什麼？』
婺州齊雲山遇臻禪師
越州楊氏之子。有僧人問：『如何是無縫塔？』禪師說：『五六尺。』那僧人禮拜。禪師說：『塔倒了。』問：『圓明瞭知，為什麼不因心念？』禪師說：『圓明瞭知。』說：『和心念有什麼不同？』禪師說：『你叫什麼作心念？』秋天的夜晚閑坐，有一首偈語說：『秋庭肅肅風[臺-臺+(癸-天+蟲)][臺-臺+(癸-天+蟲)]，寒星列空蟾魄高。搘頤**神不勞，鳥窠無端吹布毛。』至道年間（995-997），在大善寺圓寂。
溫州瑞鹿寺本先禪師
本州鄭氏之子。參拜天臺山。
【English Translation】 English version A man from Min (Fujian province). He received the Dharma seal at Tiantai Mountain. King Zhongyi (posthumous title of Qian Chu, king of Wuyue) ordered him to reside at the Upper Temple and give Dharma talks to the public. From the perspective of the supreme Chan school, how should one advocate here? Just like Shakyamuni Buddha (founder of Buddhism) speaking of the teachings of a lifetime, like pouring water from a bottle. Ancient virtuous ones even said it was like delirious talk in a dream. Then, based on what principle can one say that? Do you understand? The gate of great compassion is open, has it ever been blocked? Giving birth to ordinary beings and sages, not missing a single speck of dust. Speaking of the ordinary, it is entirely ordinary; mentioning the sage, it is entirely sage. The ordinary and the sage do not wait for each other; each one is uniquely honored. Therefore, it is said that mountains, rivers, and the great earth are constantly expounding the Dharma, constantly emitting light. Earth, water, fire, and wind, each and every one is like this. At that time, a monk came out to prostrate. The Zen master said, 'What a good question. It hits the point according to the Dharma.' The monk intended to step forward. The Zen master said, 'Again, it's irrelevant.' Asked, 'When all Buddhas appear in the world, they emit light and shake the earth. When the abbot appears in the world, what auspicious signs are there?' The Zen master said, 'The topic itself is broken.' Ascending the hall to give a Dharma talk: 'Here at Longhua, it's just picking firewood and choosing vegetables, going up and down, a bowl of porridge in the morning, a meal at lunchtime, drinking tea after sleep. Just contemplate in this way. Treasure it.' Asked, 'A student has not yet understood himself, how can he distinguish between shallow and deep?' The Zen master said, 'Recognize your own eye.' Said, 'What is one's own eye?' The Zen master said, 'What am I saying to you?'
Zen Master Yuzhen of Qiyun Mountain in Wuzhou
A son of the Yang family from Yuezhou. A monk asked, 'What is a seamless pagoda?' The Zen master said, 'Five or six feet.' The monk prostrated. The Zen master said, 'The pagoda has fallen.' Asked, 'The perfect and clear knowing, why is it not due to mental activity?' The Zen master said, 'Perfect and clear knowing.' Said, 'How is it different from mental activity?' The Zen master said, 'What do you call mental activity?' Sitting idly on an autumn evening, there is a verse that says: 'The autumn courtyard is solemn, the wind [臺-臺+(癸-天+蟲)][臺-臺+(癸-天+蟲)], cold stars line the sky, the toad's orb is high. Resting the cheek, the spirit is not weary, the bird's nest blows cloth fluff for no reason.' During the Zhidao era (995-997), he passed away at the Great Good Temple.
Zen Master Benxian of Ruilu Temple in Wenzhou
A son of the Zheng family from this prefecture. He visited Tiantai Mountain.
。導以非風幡動。仁者心動之語。師即悟解。住后。示眾曰。吾初學天臺法門。語下便薦。然千日之內。四儀之中。似物礙膺。如仇同所。千日之後。一日之中。物不礙膺。仇不同所。當下安樂。頓覺前咎。乃述頌三首。一非風幡動仁者心動曰。非風幡動唯心動。自古相傳直至今。今後水云人慾曉。祖師真是好知音。二見色便見心曰。若是見色便見心。人來問著方難答。更求道理說多般。孤負平生三事衲。三明自己曰。曠大劫來祇如是。如是同天亦同地。同地同天作么形。作么形分無不是。師自爾足不歷城邑。手不度財貨。不設臥具。不衣繭絲。日唯一食。終日宴坐。申旦誨誘。逾三十載。其志彌厲 上堂。你諸人。還見竹林蘭若山水院舍人眾么。若道見。則心外有法。若道不見。爭奈竹林蘭若山水院舍人眾。現在摐然地何。還會么。若會。不妨靈利。無事莫立 上堂。大凡參學。未必學問話是參學。未必學揀話是參學。未必學代語是參學。未必學別語是參學。未必學捻破經論中奇特言語是參學。未必捻破祖師奇特言語是參學。若於如是等參學。任你七通八達。于佛法中。儻無見處。喚作干慧之徒。豈不聞古德道。聰明不敵生死。干慧豈免苦輪。諸人若也參學。應須真實參學始得。行時。行時參取。立時。立時參取。
坐時。坐時參取。眠時。眠時參取。語時。語時參取。默時。默時參取。一切作務時。一切作務時參取。既向如是等時參。且道。參個甚人。參個甚麼語。到這裡。須自有個明白處始得。若不如是。喚作造次之流。則無究了之旨 上堂。幽林鳥叫。碧澗魚跳。云片展張。瀑聲嗚咽。你等還知得如是多景象。示你等個入處么。若也知得。不妨參取好 上堂。天臺教中。說文殊觀音普賢三門。文殊門者。一切色。觀音門者。一切聲。普賢門者。不動步而到。我道文殊門者。不是一切色。觀音門者。不是一切聲。普賢門者。是個甚麼。莫道別卻天臺教說話。無事且退 上堂。舉僧問長沙。南泉遷化。向甚麼處去。沙曰。東家作驢。西家作馬。僧曰。學人不會。沙曰。要騎便騎。要下即下。師曰。若是求出三界修行底人。聞這個言語。不妨狐疑。不妨驚怛。南泉遷化。向甚處去。東家作驢。西家作馬。或有會云。千變萬化。不出真常。或有會云。須會異類中行。始會得這個言語。或有會云。東家是南泉。西家是南泉。或有會云。東家郎君子。西家郎君子。或有會云。東家是甚麼。西家是甚麼。或有會云。便作驢叫。又作馬嘶。或有會云。喚甚麼作東家驢。喚甚麼作西家馬。或有會云。既問遷化。答在問處。或有會云。作露柱處
【現代漢語翻譯】 現代漢語譯本 坐禪時，就在坐禪時參究；睡覺時，就在睡覺時參究；說話時，就在說話時參究；沉默時，就在沉默時參究；一切勞作時，就在一切勞作時參究。既然在這些時候參究，那麼請問，參究的是什麼人？參究的是什麼話？到了這裡，必須自己有個明白的地方才行。如果不是這樣，就叫做輕率之輩，那就沒有窮盡的旨趣了。 上堂說法。幽靜的樹林里鳥兒鳴叫，碧綠的溪澗中魚兒跳躍，云片舒展飄蕩，瀑布發出嗚咽的聲音。你們可知這些景象，是在指示你們進入的門徑嗎？如果知道，不妨參究一下。 上堂說法。天臺宗中，說文殊（Manjusri，智慧的象徵）、觀音（Avalokiteśvara，慈悲的象徵）、普賢（Samantabhadra，大行的象徵）三門。文殊門，指的是一切色相；觀音門，指的是一切聲音；普賢門，指的是不移動腳步而到達。我說，文殊門，不是一切色相；觀音門，不是一切聲音；普賢門，那又是什麼呢？不要說我改變了天臺宗的說法。沒事就退下吧。 上堂說法。舉例說，有僧人問長沙（地名）：『南泉（Nanquan，禪師名號）圓寂后，到哪裡去了？』長沙回答說：『在東家做驢，在西家做馬。』僧人說：『弟子不明白。』長沙說：『要騎就騎，要下就下。』我說，如果是想求出三界、修行的人，聽到這些話，難免會狐疑，難免會驚慌。南泉圓寂后，到哪裡去了？在東家做驢，在西家做馬。或許有人會說，千變萬化，不離真常。或許有人會說，必須懂得在異類中行走，才能明白這句話。或許有人會說，東家是南泉，西家是南泉。或許有人會說，東家的郎君，西家的郎君。或許有人會說，東家是什麼？西家是什麼？或許有人會說，就學驢叫，又學馬嘶。或許有人會說，叫什麼做東家的驢？叫什麼做西家的馬？或許有人會說，既然問的是圓寂后的去處，答案就在問題里。或許有人會說，在露柱處（比喻無情之物）。
【English Translation】 English version While sitting, contemplate while sitting. While sleeping, contemplate while sleeping. While speaking, contemplate while speaking. While silent, contemplate while silent. During all activities, contemplate during all activities. Since you contemplate at such times, then tell me, who are you contemplating? What words are you contemplating? When you get here, you must have a clear understanding yourself. If not, you'll be called a reckless person, and there will be no ultimate meaning. Ascending the hall. In the secluded forest, birds sing, and in the green stream, fish leap. Clouds unfold and spread, and the sound of the waterfall sobs. Do you know that these many scenes are showing you the entrance? If you know, you might as well contemplate it. Ascending the hall. In the Tiantai (Tendai) teachings, it is said that there are three gates: Manjusri (wisdom), Avalokiteśvara (compassion), and Samantabhadra (practice). The Manjusri gate refers to all forms; the Avalokiteśvara gate refers to all sounds; the Samantabhadra gate refers to arriving without moving a step. I say, the Manjusri gate is not all forms; the Avalokiteśvara gate is not all sounds; the Samantabhadra gate, what is it then? Don't say I'm changing the Tiantai teachings. If there's nothing to do, then leave. Ascending the hall. A monk asked Changsha (place name), 'Where did Nanquan (Nanquan, a Zen master's name) go after his passing?' Changsha replied, 'He became a donkey in the east and a horse in the west.' The monk said, 'I don't understand.' Changsha said, 'Ride when you want to ride, and get off when you want to get off.' I say, if someone seeks to escape the Three Realms and cultivate, upon hearing these words, they will inevitably doubt and be alarmed. Where did Nanquan go after his passing? He became a donkey in the east and a horse in the west. Perhaps someone will say, 'A myriad of transformations do not depart from true constancy.' Perhaps someone will say, 'You must understand how to walk among different kinds to understand these words.' Perhaps someone will say, 'The east is Nanquan, and the west is Nanquan.' Perhaps someone will say, 'The young master of the east, the young master of the west.' Perhaps someone will say, 'What is the east? What is the west?' Perhaps someone will say, 'Then bray like a donkey and neigh like a horse.' Perhaps someone will say, 'What do you call the donkey of the east? What do you call the horse of the west?' Perhaps someone will say, 'Since you asked about where he went after passing, the answer is in the question.' Perhaps someone will say, 'At the place of the pillar (metaphor for inanimate objects).'
去也。或有會曰。東家作驢。西家作馬。虧南泉甚處。如是諸家會也。總于佛法。有安樂處。南泉遷化。向甚處去。東家作驢。西家作馬。學人不會。要騎便騎。要下即下。這個話不消得多道理而會。若見法界性去。也沒多事。珍重 上堂。鑒中形影。唯憑鑒光顯現。你等諸人。所作一切事。且道。唯憑個甚麼顯現。還知得么。若也知得。于參學中。千足萬足。無事莫立 上堂。你等諸人。夜間眠熟。不知一切。既不知一切。且問你等。那時有本來性。無本來性。若道那時有本來性。又不知一切與死無異。若道那時無本來性。睡眠忽省。覺知如故。還會么。不知一切與死無異。睡眠忽省。覺知如故。如是等時。是個甚麼。若也不會。各體究取。無事莫立 上堂。諸法所生。唯心所現。如是言語。好個入底門戶。且問你等諸人。眼見一切色。耳聞一切聲。鼻嗅一切香。舌了一切味。身觸一切耎滑。意分別一切諸法。祇如眼耳鼻舌身意所對之物。為復唯是你等心。為復非是你等心。若道唯是你等心。何不與你等身。都作一塊了休。為甚麼所對之物。卻在你等眼耳鼻舌身意外。你等。若道眼耳鼻舌身意所對之物。非是你等心。又爭奈諸法所生唯心所現言語。留在世間何。人不舉著。你等見這個說話。還會么。若也不會。大家
【現代漢語翻譯】 現代漢語譯本： 走了。或者有人會說：『東家變成驢，西家變成馬，虧了南泉（Nanquan，人名）什麼？』像這樣的各種說法，總歸在佛法（Buddhadharma）里，有個安樂的地方。南泉（Nanquan）圓寂了，往哪裡去了？東家變成驢，西家變成馬。學人不會，要騎就騎，要下就下。這個話不需要用很多道理去理解。如果見到法界性（Dharmadhatu-nature），也沒什麼多餘的事。珍重！ 上堂：鏡中的形影，完全憑藉鏡子的光芒顯現。你們這些人，所做的一切事，且說，完全憑藉什麼顯現？還知道嗎？如果知道，在參學中，就非常足夠了。沒事不要站著。 上堂：你們這些人，夜間熟睡，不知一切。既然不知一切，且問你們，那時有本來性（original nature）嗎？沒有本來性（original nature）嗎？如果說那時有本來性（original nature），又不知一切，與死沒有區別。如果說那時沒有本來性（original nature），睡眠忽然醒來，覺知如故。會了嗎？不知一切與死沒有區別，睡眠忽然醒來，覺知如故，像這樣的時候，是個什麼？如果也不會，各自去體會。沒事不要站著。 上堂：諸法所生，唯心所現。這樣的話語，是個很好的入門之處。且問你們這些人，眼見一切色（rupa，物質現象），耳聞一切聲（shabda，聲音），鼻嗅一切香（gandha，氣味），舌了一切味（rasa，味道），身觸一切耎滑（sprashtavya，觸感），意分別一切諸法（dharma，事物）。就像眼耳鼻舌身意所面對的事物，到底是你們的心，還是不是你們的心？如果說是你們的心，為什麼不和你們的身體，都變成一塊算了？為什麼所面對的事物，卻在你們眼耳鼻舌身意之外？你們，如果說眼耳鼻舌身意所面對的事物，不是你們的心，又怎麼解釋『諸法所生唯心所現』這句話，留在世間幹什麼？沒有人提起這件事，你們見到這個說話，會了嗎？如果也不會，大家……
【English Translation】 English version: Gone. Or some might say, 'The eastern family becomes a donkey, the western family becomes a horse, what does Nanquan (name of a person) lose?' Such various sayings, in the end, within the Buddhadharma, there is a place of peace and joy. Nanquan (name of a person) passed away, where did he go? The eastern family becomes a donkey, the western family becomes a horse. The student doesn't understand, ride when you want to ride, dismount when you want to dismount. This saying doesn't need many reasons to understand. If you see the Dharmadhatu-nature, there's nothing extra. Treasure this! Ascending the Hall: The form and shadow in the mirror are entirely manifested by the light of the mirror. All the things you people do, tell me, what do they entirely rely on to manifest? Do you know? If you know, in studying and learning, it's more than enough. If there's nothing to do, don't stand. Ascending the Hall: You people, when you sleep soundly at night, you don't know anything. Since you don't know anything, let me ask you, at that time, is there original nature? Is there no original nature? If you say that at that time there is original nature, yet you don't know anything, it's no different from death. If you say that at that time there is no original nature, and you suddenly wake up from sleep, your awareness is as before. Do you understand? Not knowing anything is no different from death, suddenly waking up from sleep, your awareness is as before, at times like these, what is it? If you still don't understand, each of you should investigate and contemplate. If there's nothing to do, don't stand. Ascending the Hall: All dharmas arise, solely manifested by the mind. Such words are a good entry point. Let me ask you people, the eye sees all forms (rupa, material phenomena), the ear hears all sounds (shabda, sound), the nose smells all fragrances (gandha, smell), the tongue understands all tastes (rasa, taste), the body touches all softness and smoothness (sprashtavya, tactile sensation), the mind distinguishes all dharmas (dharma, things). Just like the things that the eye, ear, nose, tongue, body, and mind face, are they your mind, or are they not your mind? If you say they are your mind, why don't they become one with your body and be done with it? Why are the things you face outside of your eye, ear, nose, tongue, body, and mind? You, if you say that the things that the eye, ear, nose, tongue, body, and mind face are not your mind, then how do you explain the saying 'All dharmas arise, solely manifested by the mind,' what's the point of leaving it in the world? No one brings this up, do you understand this saying when you see it? If you still don't understand, everyone...
用心商量。教會去。幸在其中。莫令厭學。無事且退 宋真宗大中祥符戊申二月。謂上足如晝曰。可造石龕。中秋望日。吾將順化。晝稟命即成。及期遠近士庶。奔趨瞻仰。是日參問如常。至午坐方丈。手結寶印。謂晝曰。古人云。騎虎頭打虎尾。中央事作么生。晝曰。也祇是如晝。師曰。你問我。晝乃問。騎虎頭打虎尾。中中事。和尚作么生。師曰。我也弄不出。言訖奄然。開一目微視而逝。壽六十七。臘四十二。所著有竹林集十卷。行世。
杭州興教洪壽禪師
同國師普請次。聞墮薪有省。作偈曰。撲落非他物。縱橫不是塵。山河及大地。全露法王身。
蘇州承天永安道原禪師
僧問。如何是佛。師曰。咄這旃陀羅。曰學人初機。乞師方便。師曰。汝問甚麼。曰問佛。師曰。咄這旃陀羅。
清涼欽禪師法嗣
洪州云居道齊禪師
本州金氏子。遍歷禪會。學心未息。後於上藍院。主經藏。法燈一日謂師曰。有人問我西來意。答他曰。不東不西。藏主作么生會。師對曰。不東不西。燈曰。與么會又爭得。曰道齊祇恁么。未審和尚尊意如何。燈曰。他家自有兒孫在。師於是頓明厥旨。有頌曰。接物利生絕妙。外生終是不肖。他家自有兒孫。將來用得恰好 住后。僧問。如何
【現代漢語翻譯】 現代漢語譯本： 用心商量，去教會學習，慶幸身在其中，不要讓人厭惡學習。沒事就退下吧。 宋真宗大中祥符戊申年（1008年）二月，（洪壽禪師）對上足如晝說：『可以建造石龕，中秋望日，我將要順應變化（圓寂）。』如晝領命后立即完成。到了那天，遠近的士人和百姓，奔走前來瞻仰。這天參問如常。到中午時，（洪壽禪師）坐在方丈室內，手結寶印，對如晝說：『古人說，騎虎頭打虎尾，中央的事怎麼做？』如晝說：『也只是如晝（我）。』（洪壽禪師）說：『你問我。』如晝於是問：『騎虎頭打虎尾，中央的事，和尚您怎麼做？』（洪壽禪師）說：『我也弄不出來。』說完就安然圓寂，睜開一隻眼睛稍微看了看後去世。享年六十七歲，僧臘四十二年。所著有《竹林集》十卷，流傳於世。
杭州興教洪壽禪師
與國師一起普請勞動時，聽到柴薪掉落的聲音有所領悟，作偈說：『撲落的不是其他東西，縱橫交錯的也不是塵埃。山河以及大地，完全顯露出法王的身。』
蘇州承天永安道原禪師
僧人問：『如何是佛？』禪師說：『咄！這旃陀羅（賤民）。』僧人說：『學人是初學者，請禪師方便開示。』禪師說：『你問什麼？』僧人說：『問佛。』禪師說：『咄！這旃陀羅（賤民）。』
清涼欽禪師的法嗣
洪州云居道齊禪師
是本州金氏之子，遍訪禪會，求學之心沒有停止。後來在上藍院，主管經藏。法燈禪師有一天對道齊禪師說：『有人問我西來意（達摩祖師從西天來此的意圖），我回答他說：不東也不西。你作為主管經藏的人，怎麼理解？』道齊禪師回答說：『不東也不西。』法燈禪師說：『這樣理解又有什麼用呢？』道齊禪師說：『道齊（我）就是這樣理解的，不知道和尚您的意思如何？』法燈禪師說：『他家自有兒孫在。』道齊禪師於是頓悟其中的旨意。有頌說：『接物利生絕妙，外生終是不肖。他家自有兒孫，將來用得恰好。』住持后，僧人問：『如何……』
【English Translation】 English version: Discuss it carefully. Go to the temple to learn. Fortunately be among it. Don't let people hate learning. Retire if there is nothing to do. In the second month of the Wushen year of the Dazhong Xiangfu era of Emperor Zhenzong of the Song Dynasty (1008 AD), (Zen Master Hongshou) said to his senior disciple Ruzhou: 'A stone niche can be built. On the Mid-Autumn Festival, I will follow the transformation (pass away).' Ruzhou accepted the order and completed it immediately. On that day, scholars and commoners from far and near rushed to pay their respects. The consultations were as usual that day. At noon, (Zen Master Hongshou) sat in the abbot's room, forming the precious mudra with his hands, and said to Ruzhou: 'The ancients said, riding the tiger's head and hitting the tiger's tail, what about the central matter?' Ruzhou said: 'It's just Ruzhou (me).' (Zen Master Hongshou) said: 'You ask me.' Ruzhou then asked: 'Riding the tiger's head and hitting the tiger's tail, what does the abbot do about the central matter?' (Zen Master Hongshou) said: 'I can't figure it out either.' After saying that, he passed away peacefully, opened one eye and looked slightly before passing away. He lived to be sixty-seven years old, with forty-two years as a monk. He wrote ten volumes of the 'Bamboo Forest Collection', which are circulated in the world.
Zen Master Hongshou of Xingjiao Temple in Hangzhou
While working with the National Teacher, he had an epiphany upon hearing the sound of firewood falling, and composed a verse saying: 'What falls is not something else, what crisscrosses is not dust. Mountains and rivers and the earth, fully reveal the body of the Dharma King.'
Zen Master Daoyuan of Yong'an Temple in Chengtian, Suzhou
A monk asked: 'What is Buddha?' The Zen master said: 'Bah! This Chandalas (outcast).' The monk said: 'The student is a beginner, please give me a convenient instruction.' The Zen master said: 'What do you ask?' The monk said: 'Ask about Buddha.' The Zen master said: 'Bah! This Chandalas (outcast).'
Dharma heir of Zen Master Qin of Qingliang
Zen Master Daoqi of Yunju Temple in Hongzhou
He was the son of the Jin family in this prefecture, and traveled to various Zen gatherings, his desire for learning did not cease. Later, at the Shanglan Temple, he was in charge of the Sutra Treasury. One day, Zen Master Fadeng said to Zen Master Daoqi: 'Someone asked me the meaning of the Western Coming (Bodhidharma's intention in coming from the West), I answered him: neither East nor West. As the person in charge of the Sutra Treasury, how do you understand it?' Zen Master Daoqi replied: 'Neither East nor West.' Zen Master Fadeng said: 'What's the use of understanding it like that?' Zen Master Daoqi said: 'Daoqi (I) understands it like this, I don't know what your intention is, Abbot?' Zen Master Fadeng said: 'His family has their own children and grandchildren.' Zen Master Daoqi then suddenly understood the meaning. There is a verse saying: 'Receiving beings and benefiting life is wonderful, external birth is ultimately unworthy. His family has their own children and grandchildren, who will be used just right in the future.' After residing, a monk asked: 'How...'
是佛。師曰。汝是阿誰 問荊棘林中無出路。請師方便為余開。師曰。汝擬去甚麼處。曰幾不到此。師曰。閑言語 問不免輪迴。不求解脫時如何。師曰。還曾問建山么。曰學人不會。乞師方便。師曰。放放三十棒 問如何是三寶。師曰。汝是甚麼寶。曰不識。師曰。土木瓦礫 師著語要搜元拈古代別等。盛行叢林。宋太宗至道丁酉九月示疾。聲鐘集眾。乃曰。老僧三處住持。三十餘年。十方兄弟。相聚話道。主事頭首。勤心贊助。老僧今日火風相逼。特與諸人相見。諸人還見么。今日若見。是末後方便。諸人向甚麼處見。為向四大五陰處見。六入十二處見。這裡若見。可謂云居山二十年間。後學有賴。吾去後。山門大眾。分付契瑰。開堂住持。凡事勤而行之。各自努力。珍重。大眾才散。師歸西挾而逝。塔于本山。壽六十九。臘四十八。
靈隱聳禪師法嗣
杭州功臣院道慈禪師
僧問。師登寶座。大眾咸臻。便請舉揚宗教。師曰。大眾證明。曰恁么則亙古亙今也。師曰。也須領話。
秀州羅漢院愿昭禪師
錢塘人。上堂。山河大地。是真善知識。時常說法。時時度人。不妨諸上座參取。僧問。羅漢家風。請師一句。師曰。喜禾合穗。上國傳芳。曰此猶是喜禾家風。如何是羅漢家風。
【現代漢語翻譯】 現代漢語譯本 是佛。僧人問：『您是誰？』 禪師說：『你是什麼人？』 問：『荊棘林中沒有出路，請禪師慈悲為我開示。』 禪師說：『你打算去哪裡？』 僧人說：『幾乎沒有到達過這裡。』 禪師說：『多餘的話。』 問：『無法避免輪迴，不求解脫時該如何？』 禪師說：『你曾經問過建山嗎？』 僧人說：『學人我不明白，請禪師開示。』 禪師說：『放你三十棒！』 問：『什麼是三寶（佛、法、僧）？』 禪師說：『你是什麼寶？』 僧人說：『不認識。』 禪師說：『土木瓦礫。』 禪師的開示要追溯本源，引用古代的典故，這在叢林中非常盛行。宋太宗至道丁酉年（997年）九月，禪師示現疾病，敲鐘召集大眾，於是說：『老僧我三處住持，三十餘年，十方兄弟，相聚談論佛法，主事和首座，勤心贊助。老僧我今日火風相逼（四大分離），特意與諸位相見。諸位還見到嗎？今日若能見到，就是末後的方便。諸位向什麼地方見？是向四大五陰（色、受、想、行、識）處見，還是六入十二處見？如果在這裡見到，可以說是云居山二十年間的後學有依靠了。我去世后，山門大眾，交付給契瑰，開堂住持，凡事勤勉而行。各自努力，珍重。』 大眾才散去，禪師就向西側臥而逝，塔葬在本山。享年六十九歲，僧臘四十八年。 靈隱聳禪師的法嗣 杭州功臣院道慈禪師 僧人問：『禪師登上寶座，大眾都已到來，請禪師開示宗教。』 禪師說：『大眾證明。』 僧人說：『這樣說來就是亙古亙今了。』 禪師說：『也需要領會話中的意思。』 秀州羅漢院愿昭禪師 錢塘人。上堂：『山河大地，是真正的善知識，時常說法，時時度人，不妨各位參悟。』 僧人問：『羅漢（阿羅漢）的家風是什麼樣的，請禪師用一句話概括。』 禪師說：『喜禾合穗，上國傳芳。』 僧人說：『這仍然是喜禾的家風，什麼是羅漢的家風？』
【English Translation】 English version A monk asked: 'Is it Buddha?' The Master said: 'Who are you?' The monk asked: 'In the thorny forest, there is no way out. Please, Master, provide a convenient way for me to open it.' The Master said: 'Where do you intend to go?' The monk said: 'I have hardly ever arrived here.' The Master said: 'Idle talk.' The monk asked: 'If one cannot avoid reincarnation and does not seek liberation, what should one do?' The Master said: 'Have you ever asked Jian Mountain?' The monk said: 'This student does not understand. Please, Master, provide a convenient explanation.' The Master said: 'Give him thirty blows!' The monk asked: 'What are the Three Jewels (Buddha, Dharma, Sangha)?' The Master said: 'What jewel are you?' The monk said: 'I do not recognize it.' The Master said: 'Earth, wood, tiles, and rubble.' The Master's teachings aimed to trace the origin and cite ancient allusions, which was very popular in the monastic community. In the ninth month of the Dingyou year (997 AD) of the Zhidao reign of Emperor Taizong of the Song Dynasty, the Master manifested illness, rang the bell to gather the assembly, and then said: 'This old monk has resided in three places, for more than thirty years. Brothers from all directions gather to discuss the Dharma, and the chief administrators and leaders diligently assist. Today, this old monk is pressed by the fire and wind (the separation of the four elements), and I especially want to meet with all of you. Do you all see it? If you can see it today, it is the last expedient means. Where do you all see it? Do you see it in the four elements and five skandhas (form, feeling, perception, volition, consciousness), or do you see it in the six entrances and twelve places? If you see it here, it can be said that the later learners of Yunju Mountain have a reliance for twenty years. After I pass away, the Sangha of the mountain gate will entrust it to Qigui to open the hall and preside over the monastery. Do everything diligently. Each of you work hard and cherish this.' As soon as the assembly dispersed, the Master passed away lying on his west side, and his stupa was built on this mountain. He lived to be sixty-nine years old, with forty-eight years as a monk. The Dharma successor of Zen Master Song of Lingyin Temple Zen Master Dao Ci of Gongchen Monastery in Hangzhou A monk asked: 'The Master ascends the precious seat, and the assembly has all arrived. Please, Master, expound the teachings.' The Master said: 'The assembly bears witness.' The monk said: 'In that case, it is eternal.' The Master said: 'It is also necessary to understand the meaning of the words.' Zen Master Yuan Zhao of Luohan Monastery in Xiuzhou A native of Qiantang. He ascended the hall and said: 'The mountains, rivers, and earth are true good teachers, constantly expounding the Dharma and constantly liberating people. You may as well contemplate this.' A monk asked: 'What is the family style of the Arhat (one who has attained Nirvana)? Please, Master, summarize it in one sentence.' The Master said: 'Joyful rice ears combine, and fragrance spreads in the upper country.' The monk said: 'This is still the family style of joyful rice. What is the family style of the Arhat?'
師曰。或到諸方。分明舉似 后住杭州香嚴寺。僧問。不立纖塵。請師直道。師曰。眾人笑汝。曰如何領會。師曰。還我話頭來。
處州報恩院師智禪師
僧問。如何是和尚家風。師曰誰人不見 問如何是一相三昧。師曰。青黃赤白。曰一相何在。師曰。汝卻靈利 問祖祖相傳傳祖印。師今法嗣嗣何人。師曰。靈鷲峰前。月輪皎皎。
衢州瀫寧可先禪師
僧問。如何是瀫寧家風。師曰。謝指示 問如何是西來意。師曰。怪老僧甚麼處。曰學人不會。乞師方便。師曰。適來豈不是問西來意。
杭州光孝院道端禪師
僧問。如何是佛。師曰。高聲問著。曰莫便是也無。師曰。沒交涉。后住靈隱。示滅。
杭州西山保清院遇寧禪師
開堂升座。有二僧一時禮拜。師曰。二人俱錯。僧擬進語。師便下座。
福寧州支提壅熙辯隆禪師
明州人。上堂。巍巍實相。逼塞虛空。金剛之體。無有破壞。大眾還見不見。若言見也。且實相之體。本非青黃赤白長短方圓。亦非見聞覺知之法。且作么生。說個見底道理。若言不見。又道。巍巍實相。逼塞虛空。為甚麼不見 僧問。如何是向上一路。師曰。腳下底。曰恁么則尋常履踐。師曰。莫錯認 問如何是堅密身。師曰。裸
【現代漢語翻譯】 現代漢語譯本 師父說：『有人到各處去，（要）分明地舉出（此事）來。』後來（他）住在杭州香嚴寺。有僧人問：『不立纖塵，請師父直說。』師父說：『眾人笑你。』僧人說：『如何領會？』師父說：『還我話頭來。』
處州報恩院師智禪師
有僧人問：『如何是和尚家風？』師父說：『誰人不見？』問：『如何是一相三昧（專注一境的禪定）？』師父說：『青黃赤白。』（僧人）說：『一相何在？』師父說：『你卻靈利。』問：『祖祖相傳傳祖印（禪宗衣缽） ，師父今法嗣嗣何人？』師父說：『靈鷲峰前，月輪皎皎。』
衢州瀫寧可先禪師
有僧人問：『如何是瀫寧家風？』師父說：『謝指示。』問：『如何是西來意（達摩祖師從西天來傳法的真意）？』師父說：『怪老僧甚麼處？』（僧人）說：『學人不會，乞師父方便。』師父說：『適來豈不是問西來意？』
杭州光孝院道端禪師
有僧人問：『如何是佛？』師父說：『高聲問著。』（僧人）說：『莫便是也無？』師父說：『沒交涉。』後來（他）住在靈隱，示滅（圓寂）。
杭州西山保清院遇寧禪師
開堂升座，有二僧一時禮拜。師父說：『二人俱錯。』僧人擬進語，師父便下座。
福寧州支提壅熙辯隆禪師
明州人。上堂：『巍巍實相（不虛妄的真實），逼塞虛空。金剛之體，無有破壞。大眾還見不見？若言見也，且實相之體，本非青黃赤白長短方圓，亦非見聞覺知之法。且作么生，說個見底道理？若言不見，又道：巍巍實相，逼塞虛空。為甚麼不見？』僧人問：『如何是向上一路？』師父說：『腳下底。』（僧人）說：『恁么則尋常履踐。』師父說：『莫錯認。』問：『如何是堅密身？』師父說：『裸裸。』
【English Translation】 English version The master said, 'Someone goes to various places to clearly point out (this matter).' Later, (he) lived in Xiangyan Temple in Hangzhou. A monk asked, 'Without establishing a single speck of dust, please, Master, speak directly.' The master said, 'People laugh at you.' The monk said, 'How should I understand?' The master said, 'Return the topic to me.'
Zen Master Shizhi of Bao'en Temple in Chuzhou
A monk asked, 'What is the family style of the abbot?' The master said, 'Who doesn't see it?' Asked, 'What is the Samadhi of One Form (concentration on a single state)?' The master said, 'Blue, yellow, red, white.' (The monk) said, 'Where is the One Form?' The master said, 'You are quite clever.' Asked, 'The ancestral seal (Zen Buddhist Dharma) is passed down from ancestor to ancestor, who is the master's Dharma successor today?' The master said, 'Before Lingjiu Peak (Vulture Peak), the moon is bright and clear.'
Zen Master Kexian of Funing in Quzhou
A monk asked, 'What is the family style of Funing?' The master said, 'Thank you for the instruction.' Asked, 'What is the meaning of the Westward Journey (Bodhidharma's intention in coming from the West)?' The master said, 'What are you finding strange about this old monk?' (The monk) said, 'This student does not understand, I beg the master for expedient means.' The master said, 'Wasn't that just now asking about the meaning of the Westward Journey?'
Zen Master Daoduan of Guangxiao Temple in Hangzhou
A monk asked, 'What is Buddha?' The master said, 'Ask loudly.' (The monk) said, 'Could that be it?' The master said, 'No connection.' Later, (he) lived in Lingyin and demonstrated extinction (passed away).
Zen Master Yuning of Baoqing Temple in Xishan, Hangzhou
Opening the hall and ascending the seat, two monks prostrated at the same time. The master said, 'Both of you are wrong.' As the monk was about to speak, the master descended from the seat.
Zen Master Bianlong of Zhiti Yongxi in Fuzhou
A person from Mingzhou. Ascending the hall: 'The majestic Reality (unfalse reality) fills the void. The diamond body is indestructible. Has the assembly seen it or not? If you say you have seen it, then the nature of Reality is not blue, yellow, red, white, long, short, square, or round, nor is it a matter of seeing, hearing, feeling, or knowing. Then how can you speak of the principle of seeing? If you say you have not seen it, yet it is said that the majestic Reality fills the void. Why haven't you seen it?' A monk asked, 'What is the path upward?' The master said, 'That which is under your feet.' (The monk) said, 'In that case, it is ordinary practice.' The master said, 'Don't misunderstand.' Asked, 'What is the solid and secret body?' The master said, 'Naked.'
裸地。曰恁么則不密也。師曰。見個甚麼。
杭州瑞龍院希圓禪師
僧問。如何是和尚家風。師曰。特謝阇黎借問。曰借問則不無家風作么生。師曰。瞌睡漢。
歸宗柔禪師法嗣
南康軍羅漢行林祖印禪師
僧問。天垂甘露。地涌七珍。是甚麼人分上事。師曰。謝汝相報。曰恁么則佛子住此地。即是佛受用去也。師曰。更須子細 上堂。才坐忽有貓兒跳上身。師提起。示眾曰。昔日南泉親斬卻。今朝耶舍示元徒。而今賣與諸禪客文契。分明要也無。良久。拋下貓兒。便下座。
明州天童新禪師
僧問。如何是密作用。師曰。何曾密。 問心徑未通時如何。師曰。甚麼物礙汝 問求之不得時如何。師曰。用求作么。曰如何即是。師曰。何曾失卻 問如何是天童境。師曰。云無人種生何極。水有誰教去不回。
杭州功臣覺軻心印禪師
僧問。祖師不在東西山。未審。在甚麼處。師曰。且討 問如何是天真佛。師曰。爭敢裝點。
明州天童清簡禪師
錢塘張氏子。師為事孤潔。時謂之簡浙客。僧問。如何是祖師西來意。師曰。不欲向汝道。曰請和尚道。師曰。達磨不可再來也 師晚居雪竇而終。塔于寺之東隅。
百丈恒禪師法嗣
廬山棲
【現代漢語翻譯】 現代漢語譯本 裸地。問：『這樣說來，就不是秘密了。』 師父說：『你看見了什麼？』
杭州瑞龍院希圓禪師
僧人問：『什麼是和尚的家風？』 師父說：『特別感謝你，阇黎（梵語，意為弟子）的提問。』 僧人問：『既然是提問，那麼家風是什麼樣的呢？』 師父說：『瞌睡漢（指昏聵之人）。』
歸宗柔禪師法嗣
南康軍羅漢行林祖印禪師
僧人問：『天上降下甘露，地上涌出七寶，這是什麼人的福分？』 師父說：『謝謝你來相告。』 僧人問：『這樣說來，佛子住在這裡，就是佛在受用嗎？』 師父說：『更要仔細。』 上堂說法，剛坐下忽然有貓跳到身上。師父提起貓，向大眾展示說：『昔日南泉（指南泉普愿禪師）親手斬殺了貓，今天耶舍（佛教人物）向弟子們展示。現在將這貓賣給各位禪客，文書契約分明，要還是不要？』 良久，放下貓，便下座。
明州天童新禪師
僧人問：『什麼是秘密的作用？』 師父說：『何曾秘密過？』 問：『心路未通時如何？』 師父說：『什麼東西阻礙了你？』 問：『求之不得時如何？』 師父說：『用求做什麼？』 問：『如何才是？』 師父說：『何曾失去過？』 問：『如何是天童（指天童山）的境界？』 師父說：『云無人種，生機無限；水有誰教，流去不回。』
杭州功臣覺軻心印禪師
僧人問：『祖師不在東西山，那麼，在什麼地方？』 師父說：『且去尋找。』 問：『如何是天真佛？』 師父說：『怎敢去裝點？』
明州天童清簡禪師
錢塘張氏之子。師父因為行事孤高耿介，當時人稱他為簡浙客。僧人問：『如何是祖師西來意？』 師父說：『不想對你說。』 僧人說：『請和尚說。』 師父說：『達磨（菩提達摩）不可能再來了。』 師父晚年住在雪竇寺，最終在那裡圓寂，塔建在寺的東邊。
百丈恒禪師法嗣
廬山棲賢
【English Translation】 English version Bare ground. Asked: 'If so, then it is not a secret.' The Master said: 'What did you see?'
Zen Master Xiyuan of Ruilong Monastery in Hangzhou
A monk asked: 'What is the family style of the Abbot?' The Master said: 'Special thanks to you, Shramana (Sanskrit, meaning disciple), for asking.' The monk asked: 'Since it is asking, then what is the family style like?' The Master said: 'Sleepyhead (referring to a muddle-headed person).'
Dharma Heir of Zen Master Rou of Guizong
Zen Master Zuyin of Luohan Xinglin in Nankang Army
A monk asked: 'Heaven sends down sweet dew, and the earth springs forth seven treasures. Whose blessing is this?' The Master said: 'Thank you for informing me.' The monk asked: 'If so, then the Buddha's disciple dwelling here is the Buddha enjoying it?' The Master said: 'Need to be more careful.' Ascending the Dharma hall, just as he sat down, a cat suddenly jumped onto his body. The Master picked up the cat and showed it to the assembly, saying: 'In the past, Nanquan (referring to Zen Master Nanquan Puyuan) personally chopped the cat in two; today, Yashas (Buddhist figure) shows it to his disciples. Now selling this cat to all Zen practitioners, the contract is clear, do you want it or not?' After a long while, he put down the cat and descended from his seat.
Zen Master Xin of Tiantong in Mingzhou
A monk asked: 'What is the secret function?' The Master said: 'When has it ever been secret?' Asked: 'What is it like when the path of the mind is not yet clear?' The Master said: 'What is obstructing you?' Asked: 'What is it like when seeking and not obtaining?' The Master said: 'What is the use of seeking?' Asked: 'What is it then?' The Master said: 'When have you ever lost it?' Asked: 'What is the realm of Tiantong (referring to Mount Tiantong)?' The Master said: 'Clouds are planted by no one, yet life is limitless; water is taught by no one, yet it flows away and does not return.'
Zen Master Xinyin of Gongchen Jueke in Hangzhou
A monk asked: 'The Patriarch is not in the Eastern or Western Mountains, so where is he?' The Master said: 'Go and find him.' Asked: 'What is the true Buddha?' The Master said: 'How dare I adorn him?'
Zen Master Qingjian of Tiantong in Mingzhou
The son of the Zhang family of Qiantang. Because the Master's actions were solitary and upright, he was called Jian Zheke at the time. A monk asked: 'What is the meaning of the Patriarch's coming from the West?' The Master said: 'I don't want to tell you.' The monk said: 'Please, Abbot, tell me.' The Master said: 'Bodhidharma (Bodhidharma) cannot come again.' The Master lived in Xuedou Temple in his later years and eventually passed away there. The pagoda was built in the east corner of the temple.
Dharma Heir of Zen Master Heng of Baizhang
Qixian of Mount Lu
賢澄湜禪師
建寧人。僧問。趙州石橋。度驢度馬。三峽石橋。當度何人。師曰。蝦蟆蚯蚓。曰恁么則物物盡沾恩。師曰。踏不著 問仙洞昨朝師罷唱。棲賢今日請師宣。師曰。來日又作么生。曰未審。如何領會。師曰。箭過新羅 問如何是佛。師曰。張三李四 問古人斬蛇意旨如何。師曰。猶未知痛癢 問此是選佛場。心空及第歸。學人如何得及第歸。師曰。不才謹退 晚參眾集。師曰。早晨不與諸人相見。今晚不可無言。便下座 問毗目仙人。執善財手。見微塵諸佛。祇如未執手時。見個甚麼。師曰。如今又見個甚麼 上堂。良久曰。幸好一盤飯。不可糝椒姜。雖然如此試唼啖看。便下座 師性高簡。律身精嚴。動不違法度。暮年三終藏經。以坐閱為未敬。則立誦行披之。黃龍南。初遊方。從之屢年。故其平生所為。多取法焉。
蘇州萬壽德興禪師
上堂。僧問。如何是佛。師曰。大眾一時瞻仰。問如何是和尚為人一句。師曰。汝且自為。乃曰。問答俱備。其誰得意。若向他求。還成特地。老僧久處深山。比為藏拙。何期今日入到萬壽門下。可謂藏之不得。既藏不得。分明露現。未審。諸人阿誰先見。如有見處。出來對眾。吐露個訊息。良久曰。久立珍重。
越州雲門雍熙永禪師
【現代漢語翻譯】 現代漢語譯本
賢澄湜禪師
建寧（今福建建甌）人。有僧人問：『趙州石橋（指趙州橋，位於今河北趙縣），度驢度馬，三峽石橋（指位於長江三峽的橋樑），當度何人？』 禪師說：『蝦蟆蚯蚓。』 僧人說：『這樣說來，萬物都沾染了恩惠。』 禪師說：『（你）踏不著。』 又問：『仙洞昨天早上禪師停止了唱誦，棲賢寺今天恭請禪師宣講佛法。』 禪師說：『明天又怎麼樣呢？』 僧人說：『不知道如何領會。』 禪師說：『箭過新羅（比喻速度極快）。』 問：『如何是佛？』 禪師說：『張三李四（泛指普通人）。』 問：『古人斬蛇（指古代傳說中斬蛇起義的故事）的意旨如何？』 禪師說：『（你）還不知道痛癢。』 問：『這裡是選佛場，心空才能及第而歸，學人如何才能及第而歸？』 禪師說：『不才，我謹此告退。』
晚間禪師上堂，眾人聚集。禪師說：『早晨沒有和各位相見，今晚不可不說話。』 隨即走下座位。有人問：『毗目仙人（佛教傳說中的仙人），執善財（《華嚴經》中人物）的手，見微塵諸佛（數量極多的佛），如果還沒有執手時，（毗目仙人）見到的是什麼？』 禪師說：『如今（你）又見到的是什麼？』
禪師上堂，沉默良久說：『幸好有一盤飯，不可摻和花椒生薑。雖然如此，試試看吃一口。』 隨即走下座位。禪師天性高潔簡樸，約束自己非常嚴格，一舉一動都不違反法度。晚年三次抄寫藏經，認為坐著閱讀是不夠恭敬，就站著誦讀，走著披閱。黃龍南禪師最初遊歷四方，跟隨賢澄湜禪師多年，所以他平生所作所為，大多取法於賢澄湜禪師。
蘇州萬壽德興禪師
上堂。有僧人問：『如何是佛？』 禪師說：『大眾一時瞻仰。』 問：『如何是和尚為人的一句話？』 禪師說：『你且自己去做。』 於是說：『問答都已具備，誰能領會其中的意思？如果向外尋求，反而成了特意造作。老僧我長久地隱居在深山中，比作是藏拙，哪裡料到今天進入到萬壽寺門下，可謂是藏也藏不住了。既然藏不住，就分明地顯露出來。請問，各位，哪一位先見到了？如果有人見到了，出來對大眾吐露個訊息。』 沉默良久說：『（我）站立很久了，（大家）珍重。』
越州雲門雍熙永禪師 English version
Hsien-ch'eng Shih Zen Master
He was a native of Chienning (now Jian'ou, Fujian). A monk asked: 'The Chaozhou Stone Bridge (referring to the Zhaozhou Bridge, located in Zhao County, Hebei Province) ferries donkeys and horses. Whom should the Three Gorges Stone Bridge ferry?' The Zen master said: 'Toads and earthworms.' The monk said: 'In that case, all beings are blessed.' The Zen master said: '(You) can't grasp it.' Another asked: 'Yesterday morning at the Immortal Cave, the master ceased chanting. Today, Qixian Temple respectfully invites the master to expound the Dharma.' The Zen master said: 'What about tomorrow?' The monk said: 'I don't know how to comprehend.' The Zen master said: 'An arrow passing Xinluo (a metaphor for extreme speed).' Asked: 'What is Buddha?' The Zen master said: 'Zhang San and Li Si (generic names for ordinary people).' Asked: 'What is the meaning of the ancients slaying the snake (referring to the ancient legend of slaying the snake to start an uprising)?' The Zen master said: '(You) still don't know pain.' Asked: 'This is the field for selecting Buddhas. Only with an empty mind can one pass the exam and return. How can a student pass the exam and return?' The Zen master said: 'I am incompetent, I respectfully withdraw.'
In the evening, the Zen master ascended the platform, and the assembly gathered. The Zen master said: 'I did not meet with everyone in the morning, so I cannot remain silent tonight.' Then he stepped down from the seat. Someone asked: 'When the Immortal Pimu (a legendary immortal in Buddhism) held the hand of Sudhana (a character in the Avatamsaka Sutra) and saw the Buddhas as numerous as dust particles, what did (the Immortal Pimu) see before holding hands?' The Zen master said: 'What do (you) see now?'
The Zen master ascended the platform, remained silent for a long time, and said: 'Fortunately, there is a plate of rice, but it should not be mixed with peppercorns and ginger. Even so, try taking a bite.' Then he stepped down from the seat. The Zen master was naturally noble and simple, and he disciplined himself very strictly, never violating the Dharma in his actions. In his later years, he transcribed the Tripitaka three times, considering sitting and reading to be insufficiently respectful, so he would stand and recite, walk and peruse. Huanglong Nan Zen Master initially traveled around, following Hsien-ch'eng Shih Zen Master for many years, so most of his actions in life were modeled after Hsien-ch'eng Shih Zen Master.
Sūzhōu Wànshòu Déxīng Zen Master
Ascended the platform. A monk asked: 'What is Buddha?' The Zen master said: 'The assembly gazes up at once.' Asked: 'What is the abbot's one phrase for the sake of others?' The Zen master said: 'You should do it yourself.' Then he said: 'The questions and answers are all complete, who can grasp the meaning? If you seek it externally, it becomes artificial. This old monk has long lived in the deep mountains, considering it as hiding my clumsiness. How could I have expected to enter the gate of Wanshou Temple today, it can be said that it cannot be hidden. Since it cannot be hidden, it is clearly revealed. I ask, everyone, who saw it first? If anyone has seen it, come out and reveal the news to the assembly.' Remained silent for a long time and said: '(I) have been standing for a long time, (everyone) take care.'
Yuezhou Yunmen Yongxi Yong Zen Master
【English Translation】 Hsien-ch'eng Shih Zen Master
He was a native of Chienning (now Jian'ou, Fujian). A monk asked: 'The Chaozhou Stone Bridge (referring to the Zhaozhou Bridge, located in Zhao County, Hebei Province) ferries donkeys and horses. Whom should the Three Gorges Stone Bridge ferry?' The master said: 'Toads and earthworms.' The monk said: 'In that case, all beings are blessed.' The master said: '(You) can't grasp it.' Another asked: 'Yesterday morning at the Immortal Cave, the master ceased chanting. Today, Qixian Temple respectfully invites the master to expound the Dharma.' The master said: 'What about tomorrow?' The monk said: 'I don't know how to comprehend.' The master said: 'An arrow passing Xinluo (a metaphor for extreme speed).' Asked: 'What is Buddha?' The master said: 'Zhang San and Li Si (generic names for ordinary people).' Asked: 'What is the meaning of the ancients slaying the snake (referring to the ancient legend of slaying the snake to start an uprising)?' The master said: '(You) still don't know pain.' Asked: 'This is the field for selecting Buddhas. Only with an empty mind can one pass the exam and return. How can a student pass the exam and return?' The master said: 'I am incompetent, I respectfully withdraw.'
In the evening, the master ascended the platform, and the assembly gathered. The master said: 'I did not meet with everyone in the morning, so I cannot remain silent tonight.' Then he stepped down from the seat. Someone asked: 'When the Immortal Pimu (a legendary immortal in Buddhism) held the hand of Sudhana (a character in the Avatamsaka Sutra) and saw the Buddhas as numerous as dust particles, what did (the Immortal Pimu) see before holding hands?' The master said: 'What do (you) see now?'
The master ascended the platform, remained silent for a long time, and said: 'Fortunately, there is a plate of rice, but it should not be mixed with peppercorns and ginger. Even so, try taking a bite.' Then he stepped down from the seat. The master was naturally noble and simple, and he disciplined himself very strictly, never violating the Dharma in his actions. In his later years, he transcribed the Tripitaka three times, considering sitting and reading to be insufficiently respectful, so he would stand and recite, walk and peruse. Huanglong Nan Zen Master initially traveled around, following Hsien-ch'eng Shih Zen Master for many years, so most of his actions in life were modeled after Hsien-ch'eng Shih Zen Master.
Sūzhōu Wànshòu Déxīng Zen Master
Ascended the platform. A monk asked: 'What is Buddha?' The master said: 'The assembly gazes up at once.' Asked: 'What is the abbot's one phrase for the sake of others?' The master said: 'You should do it yourself.' Then he said: 'The questions and answers are all complete, who can grasp the meaning? If you seek it externally, it becomes artificial. This old monk has long lived in the deep mountains, considering it as hiding my clumsiness. How could I have expected to enter the gate of Wanshou Temple today, it can be said that it cannot be hidden. Since it cannot be hidden, it is clearly revealed. I ask, everyone, who saw it first? If anyone has seen it, come out and reveal the news to the assembly.' Remained silent for a long time and said: '(I) have been standing for a long time, (everyone) take care.'
Yuezhou Yunmen Yongxi Yong Zen Master
僧問。師子未出窟時如何。師曰。且莫哮吼。曰出窟后如何。師曰。退後著 問如何是古佛徑路。師曰。誰不履踐 問如何是學人休心息意處。師曰。拗折拄杖得也未 問心王出敕時如何。師曰。更宣一遍看 問如何是決定義。師曰。不可執著 問如何是佛法大意。師曰。此意不小。
永明潛禪師法嗣
杭州千光王寺瑰省禪師
溫州鄭氏子。幼歲出家。精究律部。棲心於圓頓止觀。后閱楞嚴。文理宏浚。未能洞曉。一夕就案假。寐夢中見日輪自空而降。開口吞之。自是發悟。差別義門。渙然無滯。后參永明。永明唯印前解。無別指喻。以忠懿王所遺衲衣。授之表信 住后。上堂。諸上座。佛法無別。昔之日月。今之日月。昔日風雨。今日風雨。昔日上座。今日上座。舉亦了。說亦了。一切成現好。珍重 宋太祖開寶壬申七月。寶樹浴池。忽現其前。師曰。凡所有相。皆是虛妄。越三日。示疾。集眾言別。安坐而逝。阇維。收舍利建塔。壽六十七。
衢州鎮境志澄禪師
僧問。如何是定乾坤底劍。師曰。不漏絲髮。曰用者如何。師曰。不知 因普請次。僧問。鋤頭損傷蝦蟆蚯蚓。還有罪也無。師曰。阿誰下手。曰恁么則無罪過。師曰。因果歷然 后遷杭州西山寶云寺。上賜紫。署積善
大師。
明州崇福院塵祥禪師
上堂。諸禪德。見性周遍。聞性亦然。洞徹十方。無內無外。所以古人道。隨緣無作。動寂常真。如此施為。全真智用。僧問。如何是本來人。師曰。堂堂六尺甚分明。曰祇如本來人。還依如此相貌也無。師曰。汝喚甚麼作本來人。曰乞師方便。師曰。教誰方便。
報恩明禪師法嗣
福州保明院道誠通法禪師
上堂。如為一人。眾多亦然。珍重。僧問。圓音普震。三等齊聞。竺土仙心。請師密付。師良久。僧曰。恁么則意馬已成於寶馬。心牛頓作于白牛去也。師曰。七顛八倒。曰若然者幾昭哂笑。師曰。禮拜了退 問如何是和尚西來意。師曰。我不曾到西天。曰如何是學人西來意。師曰。汝在東土多少時。
報慈言導師法嗣
南康軍云居義能禪師
上堂。不用上來。堂中憍陳如上座。為諸上座。轉第一義法輪。還得么。若信得及各自歸堂參取。下座后。卻問一僧。祇如山僧適來。教上座參取聖僧。聖僧還道個甚麼。僧曰。特謝和尚再舉 問如何是佛。師曰。即心是佛。曰學人不會。乞師方便。師曰。方便呼為佛。迴光返照看。身心是何物。
崇壽稠禪師法嗣
泉州雲臺山令岑禪師
僧問。如何是雲臺境。師曰。前
【現代漢語翻譯】 現代漢語譯本： 大師。
明州崇福院塵祥禪師
上堂。諸位禪德。見性周遍，聞性也是這樣。洞徹十方，無內無外。所以古人說，『隨緣無作，動寂常真』。如此施為，全是真智的運用。有僧人問：『如何是本來人？』 禪師說：『堂堂六尺，甚是分明。』 僧人說：『既然是本來人，還依著這樣的相貌嗎？』 禪師說：『你叫什麼作本來人？』 僧人說：『請禪師方便開示。』 禪師說：『教誰方便？』
報恩明禪師法嗣
福州保明院道誠通法禪師
上堂。如為一人，眾多亦然。珍重。有僧人問：『圓音普震，三等齊聞。竺土（印度）仙心，請禪師秘密傳付。』 禪師沉默良久。僧人說：『這樣說來，意馬已經變成了寶馬，心牛立刻變成了白牛了。』 禪師說：『七顛八倒。』 僧人說：『若是這樣，豈不讓幾昭（人名，禪宗公案人物）哂笑？』 禪師說：『禮拜了退下。』 有人問：『如何是和尚西來意？』 禪師說：『我不曾到西天。』 僧人說：『如何是學人西來意？』 禪師說：『你在東土多少時？』
報慈言導師法嗣
南康軍云居義能禪師
上堂。不用上來。堂中憍陳如（佛陀的早期弟子之一）上座，為諸位上座，轉第一義法輪。領會了嗎？如果信得及，各自回堂參悟。下座后，卻問一個僧人：『就像山僧我剛才，教上座參悟聖僧，聖僧還說了些什麼？』 僧人說：『特謝和尚再次提起。』 有人問：『如何是佛？』 禪師說：『即心是佛。』 僧人說：『學人不會，請禪師方便開示。』 禪師說：『方便呼為佛，迴光返照看，身心是何物？』
崇壽稠禪師法嗣
泉州雲臺山令岑禪師
僧人問：『如何是雲臺境？』 禪師說：『前』
【English Translation】 English version: Master.
Chan Master Chenxiang of Chongfu Temple in Mingzhou
Entering the hall: 'Esteemed Chan practitioners, the nature of seeing is all-pervasive, and so is the nature of hearing. It penetrates the ten directions, without inside or outside. Therefore, the ancients said, 'Following conditions without contrivance, movement and stillness are always true.' Such action is the complete use of true wisdom.' A monk asked, 'What is the original person?' The Master said, 'A dignified six feet, very clear.' The monk said, 'Since it is the original person, does it still rely on such an appearance?' The Master said, 'What do you call the original person?' The monk said, 'I beg the Master for expedient instruction.' The Master said, 'Instruct whom?'
Lineage of Chan Master Ming of Bao'en
Chan Master Daocheng Tongfa of Baoming Temple in Fuzhou
Entering the hall: 'As it is for one person, so it is for many. Treasure this.' A monk asked, 'The perfect sound universally vibrates, and the three grades hear it equally. The immortal mind of India, please Master secretly transmit it.' The Master remained silent for a long time. The monk said, 'In that case, the mind-horse has already become a treasure-horse, and the mind-ox has instantly become a white ox.' The Master said, 'Upside down and confused.' The monk said, 'If that is so, wouldn't I be laughed at by Ji Zhao (a person's name, a figure in Chan Buddhist stories)?' The Master said, 'Bow and withdraw.' Someone asked, 'What is the meaning of the Patriarch's (Bodhidharma's) coming from the West?' The Master said, 'I have never been to the Western Heaven.' The monk said, 'What is the meaning of the student's coming from the West?' The Master said, 'How long have you been in the Eastern Land?'
Lineage of Preceptor Yan of Bao'ci
Chan Master Yineng of Yunju in Nankang Army
Entering the hall: 'No need to come up. Elder Ajnatakaundinya (one of the first disciples of the Buddha) in the hall is turning the wheel of the first principle Dharma for all of you. Have you understood? If you can believe it, each of you return to the hall and contemplate it.' After descending from the seat, he asked a monk, 'Just now, this mountain monk instructed you to contemplate the holy monk. What did the holy monk say?' The monk said, 'I especially thank the Master for mentioning it again.' Someone asked, 'What is Buddha?' The Master said, 'Mind itself is Buddha.' The monk said, 'This student does not understand, I beg the Master for expedient instruction.' The Master said, 'Expediently call it Buddha, turn the light inward and look, what are body and mind?'
Lineage of Chan Master Chou of Chongshou
Chan Master Ling Cen of Yuntai Mountain in Quanzhou
A monk asked, 'What is the realm of Yuntai?' The Master said, 'Before'
山後山。曰如何是境中人。師曰。瞌睡漢。
杭州資國圓進山主
僧問。丹霞燒木佛。意旨如何。師曰。招因帶果 問庭前柏樹子。意旨如何。師曰。碧眼胡僧笑點頭 問古人道。東家作驢。西家作馬。意旨如何。師曰。相識滿天下。
報恩安禪師法嗣
廬山棲賢道堅禪師
有官人問。某甲收金陵佈陣殺人無數。還有罪也無。師曰。老僧祇管看 問如何是祖師西來意。師曰。洋瀾左蠡。無風浪起。
廬山歸宗慧誠禪師
楊州崔氏子。開堂日。於法堂前。謂眾曰。天人得道。以此為證。恁么便散去。已是周遮。其如未曉。即為重說。遂升座。僧問。知郡臨筵。請師演法。師曰。我不及汝。問如何是佛。師曰。如何不是。問如何是祖師西來意。師曰。不知乃曰。問話且住。直饒問到窮劫。問也不著。答到窮劫。答也不及。何以故。祇為諸人各有本分事。圓滿十方。亙古亙今。乃至諸佛也不敢錯誤。諸人便謂之頂族。祇是助發上座。所以道。十方法界諸有情。唸唸以證善逝果。彼既丈夫。我亦爾。何得自輕而退屈。諸上座。不要退屈。信取便休。祖師西來。祇道見性成佛。其餘所說。不及此說。更有個奇特方便。舉似諸人。良久曰。分明記取。若到諸方。不得錯舉。久立珍重
【現代漢語翻譯】 現代漢語譯本 山後山。問：『如何是境中人？』（如何理解身處境界中的人？）師父說：『瞌睡漢。』（指沉迷不醒的人）
杭州資國圓進山主
僧人問：『丹霞燒木佛，意旨如何？』（丹霞禪師焚燒木佛，其用意何在？）師父說：『招因帶果。』（種下因，必得果）問：『庭前柏樹子，意旨如何？』（庭前的柏樹子，其意何在？）師父說：『碧眼胡僧笑點頭。』（碧眼的胡僧笑著點頭）問：『古人道：東家作驢，西家作馬，意旨如何？』（古人說：東家做驢，西家做馬，其意何在？）師父說：『相識滿天下。』（到處都是熟人）
報恩安禪師法嗣
廬山棲賢道堅禪師
有官員問：『某甲（我）收金陵佈陣殺人無數，還有罪也無？』師父說：『老僧祇管看。』（老僧只是看著）問：『如何是祖師西來意？』（什麼是祖師西來的真意？）師父說：『洋瀾左蠡，無風浪起。』（比喻無事生非，自尋煩惱）
廬山歸宗慧誠禪師
揚州崔氏子。開堂日，於法堂前，對眾人說：『天人得道，以此為證。』（天人得道，以此為證。）說完便要散去，已經是很周到了。如果還不明白，我就再重複一遍。於是升座。僧人問：『知郡臨筵，請師演法。』（太守親臨，請禪師說法。）師父說：『我不及汝。』（我不如你。）問：『如何是佛？』（什麼是佛？）師父說：『如何不是？』（什麼不是佛？）問：『如何是祖師西來意？』（什麼是祖師西來的真意？）師父說：『不知。』（不知道。）於是說：『問話暫且停止。即使問到窮盡，也問不著。回答到窮盡，也回答不完。為什麼呢？只因爲你們每個人都有自己的本分事，圓滿十方，亙古亙今，乃至諸佛也不敢錯誤。』你們便稱之為頂族，只是爲了幫助上座。所以說：『十方法界諸有情，唸唸以證善逝果。』（十方法界的一切眾生，唸唸都應證得佛果。）他們既然是大丈夫，我也是，為何要輕視自己而退縮呢？各位上座，不要退縮，相信了就停止。祖師西來，只是說見性成佛，其他的說法，都比不上這個說法。還有一個奇特的方便，告訴你們。』良久說：『分明記取，若到諸方，不得錯舉。』（清楚地記住，如果到了其他地方，不要說錯。）說完，站立很久，珍重告別。
【English Translation】 English version Shan Hou Shan. Asked: 'What is a person in the realm?' (How to understand a person who is in a certain state of mind?) The master said: 'A sleepyhead.' (Referring to someone who is immersed and unaware.)
Mountain Master Yuanjin of Ziguo Temple in Hangzhou
A monk asked: 'What is the meaning of Danxia burning a wooden Buddha?' (What was the intention of Zen Master Danxia burning a wooden Buddha?) The master said: 'Reaping the consequences of one's actions.' (Planting a cause will inevitably lead to a result.) Asked: 'What is the meaning of the cypress tree in front of the courtyard?' (What is the meaning of the cypress tree in front of the courtyard?) The master said: 'The blue-eyed barbarian monk smiles and nods.' (The blue-eyed barbarian monk smiles and nods.) Asked: 'The ancients said: The east family makes a donkey, the west family makes a horse, what is the meaning?' (The ancients said: The east family makes a donkey, the west family makes a horse, what is the meaning?) The master said: 'Acquaintances are all over the world.' (There are acquaintances everywhere.)
Dharma successor of Zen Master Bao'en An
Zen Master Daojian of Qixian Temple on Mount Lu
An official asked: 'I (Moujia) have gathered troops in Jinling and killed countless people, is there any sin?' The master said: 'The old monk just watches.' (The old monk is just watching.) Asked: 'What is the meaning of the Patriarch's coming from the West?' (What is the true meaning of the Patriarch's coming from the West?) The master said: 'The vast waves of Zuo Li, waves rise without wind.' (A metaphor for making trouble out of nothing, seeking trouble for oneself.)
Zen Master Huicheng of Guizong Temple on Mount Lu
Cui, a native of Yangzhou. On the day of the opening ceremony, in front of the Dharma hall, he said to the crowd: 'Heavenly beings attain enlightenment, take this as proof.' (Heavenly beings attain enlightenment, take this as proof.) After saying this, he was about to leave, which was already very considerate. If you still don't understand, I will repeat it again. Then he ascended the seat. A monk asked: 'The prefect is here, please Master expound the Dharma.' (The prefect is here, please Zen Master expound the Dharma.) The master said: 'I am not as good as you.' (I am not as good as you.) Asked: 'What is Buddha?' (What is Buddha?) The master said: 'What is not?' (What is not Buddha?) Asked: 'What is the meaning of the Patriarch's coming from the West?' (What is the true meaning of the Patriarch's coming from the West?) The master said: 'I don't know.' (I don't know.) Then he said: 'Let the questions stop for now. Even if you ask to the end, you won't get to the point. Even if you answer to the end, you won't be able to answer completely. Why? Just because each of you has your own duty, fulfilling all directions, from ancient times to the present, even the Buddhas dare not make mistakes.' You call them the top clan, just to help the abbot. Therefore, it is said: 'All sentient beings in the ten directions, in every thought, attain the fruit of the Sugata.' (All sentient beings in the ten directions should attain the fruit of Buddhahood in every thought.) Since they are great men, so am I, why should I belittle myself and retreat? All of you, do not retreat, believe it and stop. The Patriarch came from the West, only to say that seeing one's nature is becoming a Buddha, other sayings are not as good as this saying. There is also a peculiar expedient means, I will tell you.' After a long silence, he said: 'Remember clearly, if you go to other places, do not say it wrong.' (Remember clearly, if you go to other places, do not say it wrong.) After saying this, he stood for a long time, and bid farewell with respect.
僧問。不通風處如何過得。師曰。汝從甚麼處來 僧舉南泉問鄧隱。峰曰。銅瓶是境。瓶中有水。不得動著。境與老僧。將水來。峰便拈瓶瀉水。未審。此意如何。師曰。鄧隱峰甚奇怪。要且亂瀉 師住持十四年。常五百眾。宋真宗景德丁未三月十八。上堂辭眾。安然而化。壽六十七。臘五十二。全身塔于本山。
長安規禪師法嗣
廬州長安院辯實禪師
僧問。如何是祖師西來意。師曰。少室靈峰住九霄。
潭州云蓋用清禪師
河州趙氏子。僧問。有一人在萬丈井底。如何出得。師曰。且喜得相見。曰恁么則穿云透月去也。師曰。三十三天事作么生。僧無對。師曰。謾語作么 問如何是云蓋境。師曰。門外三泉井。曰如何是境中人。師曰。童行作子 示眾。云蓋鎖口訣。擬議皆腦裂。拍手趁虛空。云露西山月。僧問。如何是鎖口訣。師曰。遍天遍地。曰恁么則石人點頭。露柱拍手去也。師曰。一瓶凈水一爐香。曰此猶是井底蝦蟆。師曰。勞煩大眾 師常節飲食。隨眾二時。但展缽而已。或逾年月。亦不調練服餌。無妨作務。有請必開。即便飽食而亡拘執。宋太宗至道丙申四月二日示寂。建塔本山。
云居錫禪師法嗣
臺州般若從進禪師
僧問。古澗寒泉時如何。師
【現代漢語翻譯】 現代漢語譯本 僧人問：『在不通風的地方如何過活？』 禪師說：『你從哪裡來？』 僧人舉例說南泉禪師問鄧隱峰禪師：『銅瓶是境，瓶中有水，不得動它。境和老僧都不要緊，把水拿來。』鄧隱峰禪師便拿起瓶子倒水。不知道這是什麼意思？ 禪師說：『鄧隱峰禪師非常奇怪，簡直是亂倒一氣。』 禪師住持寺院十四年，常有五百僧眾。宋真宗景德丁未年（1007年）三月十八日，上堂告別大眾，安然而逝。享年六十七歲，僧臘五十二年。全身建塔于本山。
長安規禪師的法嗣
廬州長安院辯實禪師
僧人問：『如何是祖師西來意（達摩祖師從西方來到中國的真意）？』 禪師說：『少室山的靈峰直插九霄。』
潭州云蓋用清禪師
河州趙氏之子。僧人問：『有一個人在萬丈深的井底，如何才能出來？』 禪師說：『可喜的是還能相見。』 僧人說：『這樣說來，就能穿云透月而去了？』 禪師說：『三十三天（佛教用語，指欲界六天中的第二天）的事情又該怎麼辦？』 僧人無言以對。 禪師說：『胡說八道些什麼？』 問：『如何是云蓋境？』 禪師說：『門外有三眼泉井。』 問：『如何是境中人？』 禪師說：『童子當家。』 開示大眾說：『云蓋的鎖口訣，一擬議就腦裂。拍手追趕虛空，雲彩顯露出西山月。』 僧人問：『如何是鎖口訣？』 禪師說：『遍天遍地都是。』 僧人說：『這樣說來，石人也要點頭，露柱也要拍手了？』 禪師說：『一瓶凈水，一爐香。』 僧人說：『這還是井底之蛙。』 禪師說：『勞煩大眾了。』 禪師常常節制飲食，隨眾一起用齋，只是展開缽而已。有時過了年月，也不調理身體或服用藥物，不妨礙日常勞作。有人請法，必定開示，即便飽食也不拘泥執著。宋太宗至道丙申年（996年）四月二日圓寂，建塔于本山。
云居錫禪師的法嗣
臺州般若從進禪師
僧人問：『古澗寒泉時如何？』 禪師
【English Translation】 English version A monk asked: 'How does one pass through a place where there is no wind?' The Master said: 'Where do you come from?' The monk cited Nanquan asking Deng Yin: 'The copper bottle is a boundary (境, realm), and there is water in the bottle. It must not be touched. The boundary and the old monk are not important, bring the water here.' Deng Yin then picked up the bottle and poured out the water. I don't know what this means? The Master said: 'Deng Yin is very strange, simply pouring it out randomly.' The Master resided at the monastery for fourteen years, often with five hundred monks. On the eighteenth day of the third month of the Dingwei year (1007) of the Jingde era of Emperor Zhenzong of the Song Dynasty, he ascended the hall to bid farewell to the assembly and passed away peacefully. He was sixty-seven years old, with fifty-two years as a monk. His whole body was enshrined in a pagoda on this mountain.
Successor of Chan Master Chang'an Gui
Chan Master Bian Shi of Chang'an Monastery in Luzhou
A monk asked: 'What is the meaning of the Patriarch's (Bodhidharma) coming from the West?' The Master said: 'The spiritual peak of Shaoshi Mountain dwells in the ninth heaven.'
Chan Master Yongqing of Yungai in Tanzhou
A son of the Zhao family of Hezhou. A monk asked: 'If a person is at the bottom of a ten-thousand-zhang (丈, ancient Chinese unit of length) well, how can they get out?' The Master said: 'It is fortunate that we can meet.' The monk said: 'In that case, one can pierce through the clouds and penetrate the moon?' The Master said: 'What about the affairs of the Thirty-three Heavens (佛教用語, Buddhist term, referring to the second of the six heavens of desire)?' The monk was speechless. The Master said: 'What nonsense are you talking about?' Asked: 'What is the Yungai realm (云蓋境, Yungai environment)?' The Master said: 'Outside the gate are three spring wells.' Asked: 'What is the person in the realm?' The Master said: 'A young attendant acts as the master.' Instructing the assembly, he said: 'Yungai's lock-mouth secret, any deliberation will crack the brain. Clap your hands and chase the empty space, the clouds reveal the moon of the western mountain.' A monk asked: 'What is the lock-mouth secret?' The Master said: 'It is everywhere in the sky and on the earth.' The monk said: 'In that case, the stone man will nod, and the dew pillar will clap its hands?' The Master said: 'A bottle of pure water, an incense burner.' The monk said: 'This is still a frog at the bottom of a well.' The Master said: 'Troubling everyone.' The Master often restrained his diet, followed the assembly for two meals, only unfolding his bowl. Sometimes, even after months and years, he did not regulate his body or take medicine, and it did not hinder his daily work. If someone asked for the Dharma, he would surely instruct them, and even if he ate his fill, he would not be拘泥執著 (k拘泥執著, rigidly attached). On the second day of the fourth month of the Bingshen year (996) of the Zhidao era of Emperor Taizong of the Song Dynasty, he passed away, and a pagoda was built on this mountain.
Successor of Chan Master Yunju Xi
Chan Master Congjin of Prajna in Taizhou
A monk asked: 'What is it like at the time of the cold spring in the ancient ravine?' The Master
曰。切忌飲著。曰飲著又如何。師曰喪卻汝性命。
越州清化志超禪師
僧問。如何是佛師。曰汝是甚麼人。曰莫便是也無。師曰。是即沒交涉。
南嶽下十一世
長壽彥禪師法嗣
蘇州長壽法齊禪師
婺州丁氏子。始講明門因明二論。尋置遊方。受心印于廣法。節使錢仁。奉禮請繼廣法住持。開堂日。有百法座主問。令公請命。四眾云臻。向上宗乘。請師舉唱。師曰。百法明門論。曰畢竟作么生。師曰。一切法無我 問城東老母。與佛同生。為甚麼卻不見佛。師曰。不見即道。曰恁么則見去也。師曰。城東老母。與佛同生 宋真宗咸平庚子十二月十一日示滅。壽八十九。臘七十二。
云居齊禪師法嗣
南康云居契壞禪師
僧問。路逢死蛇莫打殺。無底籃子盛將歸。未審。師還受也無。師曰。你甚麼處得來。曰恁么則不虛施也。師曰。卻且提取去 問如何是佛。師曰。讚歎不及。曰莫祇這個便是么。師曰。不令人讚嘆。
杭州靈隱文勝慈濟禪師
僧問。古鑒未磨時如何。師曰。古鑒。曰磨后如何。師曰。古鑒。曰未審。分不分。師曰。更照看 問如何是和尚家風。師曰。莫訝荒疏。曰忽遇客來作么生。師曰。喫茶去。
明州瑞巖義海禪師
【現代漢語翻譯】 說：『千萬不要飲酒。』（僧人）問：『如果飲酒會怎麼樣？』 師父說：『會喪失你的性命。』
越州清化志超禪師
僧人問：『什麼是佛的老師？』（志超禪師）說：『你是什麼人？』（僧人）說：『莫非就是（佛的老師）嗎？』 禪師說：『是，那就沒關係了。』
南嶽下第十一世
長壽彥禪師的法嗣
蘇州長壽法齊禪師
婺州丁氏之子，起初講授明門和因明二論。後來四處遊歷，在廣法處接受心印。節度使錢仁，以禮相待，請他繼承廣法寺的住持。開堂之日，有百法座主問：『令公（指錢仁）大駕光臨，四眾弟子云集，對於這向上的宗乘，請師父您來宣揚。』 禪師說：『百法明門論。』（座主）問：『究竟要怎麼做？』 禪師說：『一切法無我。』 問：『城東的老婦，與佛同時出生，為什麼卻見不到佛？』 禪師說：『見不到就說見不到。』（僧人）說：『這麼說就是見到了。』 禪師說：『城東的老婦，與佛同時出生。』 宋真宗咸平庚子年（1000年）十二月十一日圓寂，享年八十九歲，僧臘七十二年。
云居齊禪師的法嗣
南康云居契壞禪師
僧人問：『路邊遇到死蛇不要打死，用無底的籃子盛著拿回來。請問，師父您還接受嗎？』 禪師說：『你從哪裡得來的？』 （僧人）說：『這麼說就是沒有白費力氣。』 禪師說：『還是拿回去吧。』 問：『什麼是佛？』 禪師說：『讚歎不及。』 （僧人）問：『莫非這就是（佛）嗎？』 禪師說：『不令人讚嘆。』
杭州靈隱文勝慈濟禪師
僧人問：『古鏡未打磨時如何？』 禪師說：『古鏡。』 （僧人）問：『打磨后如何？』 禪師說：『古鏡。』 （僧人）問：『請問，有分別嗎？』 禪師說：『再仔細看看。』 問：『什麼是和尚的家風？』 禪師說：『不要驚訝于（我的）荒疏。』 （僧人）問：『忽然有客人來該怎麼辦？』 禪師說：『喫茶去。』
明州瑞巖義海禪師
【English Translation】 Said: 'Absolutely avoid drinking.' (The monk) asked: 'What happens if one drinks?' The master said: 'You will lose your life.'
Zen Master Zhichao of Qinghua in Yuezhou
A monk asked: 'What is the teacher of the Buddha?' (Zen Master Zhichao) said: 'What kind of person are you?' (The monk) said: 'Could it be that it is?' The Zen master said: 'If it is, then it's irrelevant.'
Eleventh Generation under Nanyue
Dharma Successor of Zen Master Yanchangshou
Zen Master Faqi of Changshou in Suzhou
A son of the Ding family in Wuzhou, he initially lectured on the two treatises of Mingmen and Yinming. Later, he traveled around and received the mind seal at Guangfa. Commissioner Qian Ren treated him with courtesy and invited him to succeed as abbot of Guangfa Temple. On the day of the opening ceremony, a master of the Hundred Dharmas asked: 'The Duke (referring to Qian Ren) has graced us with his presence, and the fourfold assembly has gathered. Regarding this upward-striving sect, please, Master, expound upon it.' The Zen master said: 'The Treatise on the Hundred Dharmas.' (The master) asked: 'What exactly should be done?' The Zen master said: 'All dharmas are without self.' Asked: 'The old woman in the east of the city was born at the same time as the Buddha, why can't she see the Buddha?' The Zen master said: 'If you can't see, then say you can't see.' (The monk) said: 'So that means she has seen him.' The Zen master said: 'The old woman in the east of the city was born at the same time as the Buddha.' Zen Master died on the eleventh day of the twelfth month of the Gengzi year (1000 AD) of the Xianping era of Emperor Zhenzong of the Song Dynasty, at the age of eighty-nine, with seventy-two years as a monk.
Dharma Successor of Zen Master Yunjuqi
Zen Master Qihuai of Yunju in Nankang
A monk asked: 'If you encounter a dead snake on the road, don't kill it, but carry it back in a bottomless basket. I wonder, Master, would you accept it?' The Zen master said: 'Where did you get it from?' (The monk) said: 'So it wasn't a wasted effort.' The Zen master said: 'Take it back then.' Asked: 'What is the Buddha?' The Zen master said: 'Beyond praise.' (The monk) asked: 'Could this be it?' The Zen master said: 'Not worthy of praise.'
Zen Master Wensheng Ciji of Lingyin in Hangzhou
A monk asked: 'What is it like when an ancient mirror has not been polished?' The Zen master said: 'An ancient mirror.' (The monk) asked: 'What is it like after it has been polished?' The Zen master said: 'An ancient mirror.' (The monk) asked: 'I wonder, is there a distinction?' The Zen master said: 'Look more closely.' Asked: 'What is the style of the abbot's household?' The Zen master said: 'Don't be surprised by (my) neglect.' (The monk) asked: 'What should be done if a guest suddenly arrives?' The Zen master said: 'Go have tea.'
Zen Master Yihai of Ruiyan in Mingzhou
霅川胡氏子。造云居法席。居問。甚麼物恁么來。師于言下大悟。有頌呈曰。云居甚麼物。問著頭恍惚。直下便承當。猶是生埋沒。出世住報本。僧問。如何是祖師西來意。師曰。若到諸方。但道報本不解答話 問如何是和尚家風。師曰。無忌諱。曰忽遇觸忤。又且如何。師曰。不解作客勞煩主人 問釋迦掩室于摩竭。凈名杜口于毗耶。未審。如何示眾。師曰。汝不欲我開談。曰未曉師機。師曰。且退 問如何是無位真人。師曰。這裡無安排你處。
明州廣慧志全禪師
杭州衛氏子。上堂。僧問。如何是衲僧本分事。師曰。你莫鈍置我。僧禮拜。師曰。卻是大眾鈍置阇黎。便下座 問賊不打貧兒家時如何。師曰。說向人也不信。僧曰。恁么則禮拜而退。師曰。得個甚麼。
明州大梅保福居煦禪師
僧問。古人面壁意旨如何。師曰。但恁么會。曰未審。如何領會。師曰。禮拜著。
處州南明惟宿禪師
僧問。法法不隱藏。古今常顯露。如何是顯露底法。師曰。見示大眾。曰恁么則學人謹退也。師曰。知過必改 問如何是南明境。師曰。霧卷蓮峰碧。巖開石鏡明。
南康府廬山萬杉廣智禪師
上堂。僧問。如何是西來的的意。師曰。大眾總聞。問如何是最初句
【現代漢語翻譯】 現代漢語譯本
霅川（今浙江湖州）胡氏之子，前往云居山的法席。云居問他：『甚麼物恁么來？』（什麼東西是這樣來的？）禪師在言語之下大悟。作頌呈上說：『云居甚麼物，問著頭恍惚，直下便承當，猶是生埋沒。』（云居是什麼東西？一問就頭腦恍惚，直接承擔下來，仍然是活埋沒。）出世后住在報本寺。僧人問：『如何是祖師西來意？』（什麼是祖師從西方來的真意？）禪師說：『若到諸方，但道報本不解答話。』（如果到其他地方，只說報本寺，不回答問題。）問：『如何是和尚家風？』（什麼是和尚的家風？）禪師說：『無忌諱。』（沒有忌諱。）僧人說：『忽遇觸忤，又且如何？』（忽然遇到冒犯，又該如何？）禪師說：『不解作客勞煩主人。』（不懂得做客，反而勞煩主人。）問：『釋迦（釋迦牟尼）掩室于摩竭（摩揭陀國），凈名（維摩詰）杜口于毗耶（毗耶離城），未審，如何示眾？』（釋迦牟尼在摩揭陀國閉門不出，維摩詰在毗耶離城閉口不言，請問，如何向大眾開示？）禪師說：『汝不欲我開談。』（你不想我開口說話。）僧人說：『未曉師機。』（不明白禪師的機鋒。）禪師說：『且退。』（暫且退下。）問：『如何是無位真人？』（什麼是無位真人？）禪師說：『這裡無安排你處。』（這裡沒有安排你的地方。）
明州（今浙江寧波）廣慧志全禪師
杭州衛氏之子。上堂說法。僧人問：『如何是衲僧本分事？』（什麼是修行人的本分事？）禪師說：『你莫鈍置我。』（你不要遲鈍對待我。）僧人禮拜。禪師說：『卻是大眾鈍置阇黎。』（卻是大眾遲鈍對待我。）隨即下座。問：『賊不打貧兒家時如何？』（小偷不打窮人家時如何？）禪師說：『說向人也不信。』（說給別人聽也不信。）僧人說：『恁么則禮拜而退。』（這樣就禮拜退下。）禪師說：『得個甚麼？』（得到什麼？）
明州（今浙江寧波）大梅保福居煦禪師
僧人問：『古人面壁意旨如何？』（古人面壁的意旨如何？）禪師說：『但恁么會。』（只要這樣領會。）僧人說：『未審，如何領會？』（請問，如何領會？）禪師說：『禮拜著。』（禮拜吧。）
處州（今浙江麗水）南明惟宿禪師
僧人問：『法法不隱藏，古今常顯露，如何是顯露底法？』（一切法都不隱藏，古今常常顯露，什麼是顯露的法？）禪師說：『見示大眾。』（已經展示給大眾看了。）僧人說：『恁么則學人謹退也。』（這樣，學生就恭敬退下了。）禪師說：『知過必改。』（知道錯誤一定要改正。）問：『如何是南明境？』（什麼是南明的境界？）禪師說：『霧卷蓮峰碧，巖開石鏡明。』（霧氣消散，蓮花峰顯現碧綠，山巖打開，石鏡顯現光明。）
南康府（今江西贛州）廬山萬杉廣智禪師
上堂說法。僧人問：『如何是西來的的意？』（什麼是從西方來的真意？）禪師說：『大眾總聞。』（大眾都聽到了。）問：『如何是最初句？』（什麼是最初的句子？） English version
Son of the Hu family of Zhouchuan (present-day Huzhou, Zhejiang). He went to the Dharma seat of Yunju. Yunju asked him, 'What thing comes like that?' The Chan master had a great enlightenment upon hearing this. He presented a verse saying, 'What is Yunju? When asked, the head is in a daze. Directly take it upon yourself, yet it is still a living burial.' After entering the world, he resided at Baoben Temple. A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The Chan master said, 'If you go to other places, just say Baoben and do not answer questions.' Asked, 'What is the family style of the abbot?' The Chan master said, 'No taboos.' The monk said, 'If one encounters offense, then what?' The Chan master said, 'I don't know how to be a guest and trouble the host.' Asked, 'Śākyamuni (釋迦牟尼) closed his room in Magadha (摩揭陀國), and Vimalakirti (維摩詰) kept silent in Vaishali (毗耶離城). I wonder, how do you instruct the assembly?' The Chan master said, 'You do not want me to speak.' The monk said, 'I do not understand the master's mechanism.' The Chan master said, 'Retreat for now.' Asked, 'What is the True Person of No Rank?' The Chan master said, 'There is no place here to arrange you.'
Chan Master Zhiquan of Guanghui Temple in Mingzhou (present-day Ningbo, Zhejiang)
Son of the Wei family of Hangzhou. He ascended the Dharma hall. A monk asked, 'What is the fundamental matter of a mendicant monk?' The Chan master said, 'Do not be dull with me.' The monk bowed. The Chan master said, 'It is the assembly that is dull with me.' Then he descended from the seat. Asked, 'What is it like when a thief does not rob a poor man's house?' The Chan master said, 'People would not believe it if you told them.' The monk said, 'In that case, I will bow and retreat.' The Chan master said, 'What do you gain?'
Chan Master Juxu of Baofu Temple in Damei, Mingzhou (present-day Ningbo, Zhejiang)
A monk asked, 'What is the meaning of the ancients facing the wall?' The Chan master said, 'Just understand it like that.' The monk said, 'I wonder, how should I understand it?' The Chan master said, 'Bow down.'
Chan Master Weisui of Nanming in Chuzhou (present-day Lishui, Zhejiang)
A monk asked, 'Dharma does not hide, it is always revealed in ancient and modern times. What is the revealed Dharma?' The Chan master said, 'It is shown to the assembly.' The monk said, 'In that case, this student will respectfully retreat.' The Chan master said, 'Knowing your mistakes, you must correct them.' Asked, 'What is the realm of Nanming?' The Chan master said, 'The mist rolls away, the lotus peaks are green; the cliffs open, the stone mirror is bright.'
Chan Master Guangzhi of Wanshan in Lushan, Nankang Prefecture (present-day Ganzhou, Jiangxi)
Ascending the Dharma hall. A monk asked, 'What is the true meaning of coming from the West?' The Chan master said, 'The assembly has all heard it.' Asked, 'What is the very first sentence?'
【English Translation】 English version
Son of the Hu family of Zhouchuan (present-day Huzhou, Zhejiang). He went to the Dharma seat of Yunju. Yunju asked him, 'What thing comes like that?' The Chan master had a great enlightenment upon hearing this. He presented a verse saying, 'What is Yunju? When asked, the head is in a daze. Directly take it upon yourself, yet it is still a living burial.' After entering the world, he resided at Baoben Temple. A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The Chan master said, 'If you go to other places, just say Baoben and do not answer questions.' Asked, 'What is the family style of the abbot?' The Chan master said, 'No taboos.' The monk said, 'If one encounters offense, then what?' The Chan master said, 'I don't know how to be a guest and trouble the host.' Asked, 'Śākyamuni (釋迦牟尼) closed his room in Magadha (摩揭陀國), and Vimalakirti (維摩詰) kept silent in Vaishali (毗耶離城). I wonder, how do you instruct the assembly?' The Chan master said, 'You do not want me to speak.' The monk said, 'I do not understand the master's mechanism.' The Chan master said, 'Retreat for now.' Asked, 'What is the True Person of No Rank?' The Chan master said, 'There is no place here to arrange you.'
Chan Master Zhiquan of Guanghui Temple in Mingzhou (present-day Ningbo, Zhejiang)
Son of the Wei family of Hangzhou. He ascended the Dharma hall. A monk asked, 'What is the fundamental matter of a mendicant monk?' The Chan master said, 'Do not be dull with me.' The monk bowed. The Chan master said, 'It is the assembly that is dull with me.' Then he descended from the seat. Asked, 'What is it like when a thief does not rob a poor man's house?' The Chan master said, 'People would not believe it if you told them.' The monk said, 'In that case, I will bow and retreat.' The Chan master said, 'What do you gain?'
Chan Master Juxu of Baofu Temple in Damei, Mingzhou (present-day Ningbo, Zhejiang)
A monk asked, 'What is the meaning of the ancients facing the wall?' The Chan master said, 'Just understand it like that.' The monk said, 'I wonder, how should I understand it?' The Chan master said, 'Bow down.'
Chan Master Weisui of Nanming in Chuzhou (present-day Lishui, Zhejiang)
A monk asked, 'Dharma does not hide, it is always revealed in ancient and modern times. What is the revealed Dharma?' The Chan master said, 'It is shown to the assembly.' The monk said, 'In that case, this student will respectfully retreat.' The Chan master said, 'Knowing your mistakes, you must correct them.' Asked, 'What is the realm of Nanming?' The Chan master said, 'The mist rolls away, the lotus peaks are green; the cliffs open, the stone mirror is bright.'
Chan Master Guangzhi of Wanshan in Lushan, Nankang Prefecture (present-day Ganzhou, Jiangxi)
Ascending the Dharma hall. A monk asked, 'What is the true meaning of coming from the West?' The Chan master said, 'The assembly has all heard it.' Asked, 'What is the very first sentence?'
。師曰。此問在後。問如何是文殊門。師曰。千聖皆從此入。曰入后如何。師曰。想你不識。僧禮拜。師曰灼然。乃曰。世尊良久。迦葉起來白椎。馬祖才坐百尺。出來卷席。可謂摩竭陀令已行。不可更教山僧。重下注腳然雖久參高士。莫訝周遮後學。上座也須著些精彩。更若繁詞。愈恐不及。珍重。
四明金鵝虛白禪師
僧問。如何是直截一路。師曰。鳥道羊腸。曰如何是一體。師曰。驢騾豬狗。曰恁么則四生六道去也。師曰。啞。
姑蘇翠峰山洪禪師
僧問。如何是翠峰境。師曰。祇聞鶯鳥語。不見報春來 問如何是祖師西來意。師曰。堪嗟立雪僧。
荊門軍清溪清禪師
僧問。古路坦然。如何履踐。曰你是行腳僧。
支提隆禪師法嗣
杭州靈隱玄本禪師
僧問。蚌含未剖時如何。師曰。光從何來 問臨濟入門便喝。德山入門便棒。此意如何。師曰。天晴不肯去。師見僧看經。乃問。看甚麼經。僧無語。乃示頌曰。看經不識經。徒勞損眼睛。欲得不損眼。分明識取經。
羅漢林禪師法嗣
臨江軍慧力院紹珍禪師
僧問。金雞未鳴時如何。師曰。是何時節。曰鳴后如何。師曰。卻不知時 問師子未出窟時如何。師曰。在那裡。曰出窟后
【現代漢語翻譯】 現代漢語譯本： 師父說：『這個問題留在後面回答。』問：『如何是文殊菩薩的法門？』師父說：『千聖（所有聖人）都從此門進入。』問：『進入之後如何？』師父說：『我想你不認識。』僧人禮拜。師父說：『確實如此。』於是說：『世尊（釋迦牟尼佛）良久不語，迦葉（摩訶迦葉，釋迦牟尼佛的十大弟子之一）站起來敲椎。馬祖（馬祖道一禪師）才坐上百尺高臺，出來卷席。』這可以說是摩竭陀國（古代印度王國）的法令已經施行，不可再教山僧我多加註解了。雖然我長期與高士交往，也不要驚訝我像周遮（指說話轉彎抹角）一樣對待後來的學人。各位上座（指資深僧人）也需要展現一些精彩之處，如果使用過多華麗的辭藻，恐怕反而達不到效果。珍重。』
四明金鵝虛白禪師
僧人問：『如何是直截了當的一條路？』師父說：『鳥道羊腸（形容道路險峻）。』問：『如何是一體？』師父說：『驢騾豬狗。』問：『這樣說來，豈不是落入四生六道（佛教輪迴的六個道）之中？』師父說：『啞。』
姑蘇翠峰山洪禪師
僧人問：『如何是翠峰山的境界？』師父說：『只聽見黃鶯的叫聲，不見報春的到來。』問：『如何是祖師西來意（達摩祖師從西方來到中國的目的）？』師父說：『可嘆那立雪僧（指慧可斷臂求法的故事）。』
荊門軍清溪清禪師
僧人問：『古路坦然（古老的道路平坦開闊），如何踐行？』師父說：『你是行腳僧（四處雲遊的僧人）。』
支提隆禪師法嗣
杭州靈隱玄本禪師
僧人問：『蚌含未剖時如何？』師父說：『光從何來？』問：『臨濟（臨濟宗）入門便喝，德山（德山宣鑒禪師）入門便棒，此意如何？』師父說：『天晴不肯去。』師父看見僧人看經，於是問：『看什麼經？』僧人無語。於是作偈頌說：『看經不識經，徒勞損眼睛。欲得不損眼，分明識取經。』
羅漢林禪師法嗣
臨江軍慧力院紹珍禪師
僧人問：『金雞未鳴時如何？』師父說：『是什麼時節？』問：『鳴后如何？』師父說：『卻不知時。』問：『獅子未出窟時如何？』師父說：『在那裡？』問：『出窟后如何？』
【English Translation】 English version: The master said, 'This question will be answered later.' Asked, 'What is the gate of Manjusri (Manjusri Bodhisattva, the Bodhisattva of wisdom)?' The master said, 'A thousand sages (all the saints) enter through this gate.' Asked, 'What happens after entering?' The master said, 'I think you don't recognize it.' The monk bowed. The master said, 'Indeed.' Then he said, 'The World-Honored One (Sakyamuni Buddha) was silent for a long time, and Kasyapa (Mahakasyapa, one of the ten great disciples of Sakyamuni Buddha) stood up and struck the gavel. Mazu (Zen Master Mazu Daoyi) just sat on the hundred-foot-high platform and came out to roll up the mat.' It can be said that the decree of Magadha (an ancient Indian kingdom) has been implemented, and I, the mountain monk, should not add more annotations. Although I have been associating with high-minded people for a long time, don't be surprised that I treat later learners like Zhouzhe (referring to speaking in a roundabout way). You senior monks (referring to senior monks) also need to show some brilliance. If you use too many flowery words, I am afraid it will be counterproductive. Take care.'
Zen Master Xubai of Jin'e Mountain in Siming
A monk asked, 'What is the direct path?' The master said, 'Bird path and sheep intestines (describing a dangerous road).' Asked, 'What is oneness?' The master said, 'Donkeys, mules, pigs, and dogs.' Asked, 'In that case, wouldn't one fall into the four births and six realms (the six realms of Buddhist reincarnation)?' The master said, 'Dumb.'
Zen Master Hong of Cuifeng Mountain in Gusu
A monk asked, 'What is the realm of Cuifeng Mountain?' The master said, 'I only hear the song of the oriole, but I don't see the arrival of spring.' Asked, 'What is the meaning of the Patriarch's coming from the West (the purpose of Bodhidharma's arrival in China from the West)?' The master said, 'It is pitiful for the monk who stood in the snow (referring to the story of Huike cutting off his arm to seek the Dharma).'
Zen Master Qing of Qingxi in Jingmen Army
A monk asked, 'The ancient road is open and flat, how should one practice it?' The master said, 'You are a wandering monk (a monk who travels around).'
Successor of Zen Master Long of Zhiti
Zen Master Xuanben of Lingyin Temple in Hangzhou
A monk asked, 'What is it like when the clam is still closed?' The master said, 'Where does the light come from?' Asked, 'Linji (Linji school) shouts upon entering the gate, and Deshan (Zen Master Deshan Xuanjian) hits with a stick upon entering the gate, what is the meaning of this?' The master said, 'It's sunny but they don't want to leave.' The master saw a monk reading a sutra, so he asked, 'What sutra are you reading?' The monk was speechless. So he recited a verse, 'Reading the sutra without understanding the sutra is a waste of eyesight. If you want to avoid damaging your eyes, clearly recognize the sutra.'
Successor of Zen Master Lin of Luohan
Zen Master Shaozhen of Huili Monastery in Linjiang Army
A monk asked, 'What is it like when the golden rooster has not crowed?' The master said, 'What time is it?' Asked, 'What is it like after it crows?' The master said, 'I don't know the time.' Asked, 'What is it like when the lion has not come out of its cave?' The master said, 'Where is it?' Asked, 'What is it like after it comes out of the cave?'
如何。師曰。且走。
洪州大寧院慶𤧚禪師
僧問。道泰不傳天子令。時人盡唱太平歌。未審。師今意旨如何。師曰。山僧罪過 問如何是佛。師曰。須彌山 上堂。生死涅槃。猶如昨夢。且道。三世諸佛。釋迦老子。有甚麼長處。雖然如是。莫錯會好。拍手一下。便下座 問承古有言。東山西嶺青。未審。意旨如何。師曰。東山西嶺青。雨下卻天晴。更問個中意。鵓鳩生鷂鷹。
揚州儀真長蘆贊禪師
上堂。僧問。拈椎舉拂即不問。如何是喝散白雲的意氣。師曰。且吃棒。曰爭奈人天大眾何。師曰。罪不重科 問如何是佛法大意。師曰。老僧奉聖旨開堂。曰恁么則天人群生類。皆承此恩力。師曰。知恩方解報恩。問一棒打破虛空時如何。師曰。太費力生。曰恁么則百雜碎。師曰。祇為終日區區。乃曰。起動大眾。若於佛法中。也無可伸剖。諸人儘是久參。先德達佛知見。更教這裡譚禪說道。實為舉足動步。不離道場。乃至林間宴坐經行。無非佛事。良久曰。參。
福州支提昭愛禪師
僧問。如何是佛。師曰。牛兒不識虎 問如何是和尚家風。師曰。臂長衫袖短。曰忽遇客來如何。師曰。離中虛。坎中滿。
福州靈峰道誠禪師
僧問。祖祖相傳傳祖印。師今得法嗣
【現代漢語翻譯】 如何。（僧人問：如何是道？） 師曰：且走。（禪師說：走你的路去。） 洪州大寧院慶𤧚禪師（洪州大寧院的慶𤧚禪師） 僧問：道泰不傳天子令，時人盡唱太平歌。未審，師今意旨如何？（僧人問：即使政治清明也不用傳達天子的命令，世人都在歌唱太平盛世。不知禪師您現在的意旨如何？） 師曰：山僧罪過。（禪師說：老僧罪過。） 問：如何是佛？（問：什麼是佛？） 師曰：須彌山。（禪師說：須彌山。） 上堂：生死涅槃，猶如昨夢。且道，三世諸佛，釋迦老子，有甚麼長處？（禪師上堂說法：生死和涅槃，就像昨天的夢一樣。那麼，過去、現在、未來三世的諸佛，釋迦老子，有什麼長處呢？） 雖然如是，莫錯會好。拍手一下，便下座。（雖然是這樣，但不要誤解。拍了一下手，就走下了座位。） 問：承古有言，東山西嶺青。未審，意旨如何？（問：聽說古人說過，東山和西嶺都是青色的。不知，這是什麼意思？） 師曰：東山西嶺青，雨下卻天晴。更問個中意，鵓鳩生鷂鷹。（禪師說：東山和西嶺都是青色的，下雨之後天就放晴了。如果再問其中的意思，那就是鵓鳩生出了鷂鷹。） 揚州儀真長蘆贊禪師（揚州儀真長蘆的贊禪師） 上堂。僧問：拈椎舉拂即不問，如何是喝散白雲的意氣？（禪師上堂說法。僧人問：舉起木槌和拂塵這些都不問，什麼是喝散白雲的氣概？） 師曰：且吃棒。（禪師說：先吃我一棒。） 曰：爭奈人天大眾何？（僧人說：這又如何面對人天大眾呢？） 師曰：罪不重科。（禪師說：不會加重你的罪責。） 問：如何是佛法大意？（問：什麼是佛法的大意？） 師曰：老僧奉聖旨開堂。（禪師說：老僧奉皇帝的旨意來開堂說法。） 曰：恁么則天人群生類，皆承此恩力。（僧人說：這樣說來，天上的人和世間的一切眾生，都承受著這份恩德。） 師曰：知恩方解報恩。（禪師說：知道感恩才能懂得報恩。） 問：一棒打破虛空時如何？（問：一棒打破虛空的時候會怎麼樣？） 師曰：太費力生。（禪師說：太費力氣了。） 曰：恁么則百雜碎。（僧人說：這樣說來就粉身碎骨了。） 師曰：祇為終日區區。（禪師說：正因為你終日斤斤計較。） 乃曰：起動大眾，若於佛法中，也無可伸剖。諸人儘是久參，先德達佛知見，更教這裡譚禪說道，實為舉足動步，不離道場。乃至林間宴坐經行，無非佛事。（於是禪師說：驚動了各位，如果要在佛法中有所闡述，也是無法完全表達的。各位都是長期參禪的人，先輩高僧已經通達了佛的知見，再教你們在這裡談禪論道，實際上是舉手投足，都沒有離開道場。甚至在林間靜坐或經行，無一不是佛事。） 良久曰：參。（過了很久，禪師說：參。） 福州支提昭愛禪師（福州支提山的昭愛禪師） 僧問：如何是佛？（僧人問：什麼是佛？） 師曰：牛兒不識虎。（禪師說：牛不認識老虎。） 問：如何是和尚家風？（問：什麼是和尚的家風？） 師曰：臂長衫袖短。（禪師說：胳膊長了，衫袖就短了。） 曰：忽遇客來如何？（僧人說：忽然有客人來了怎麼辦？） 師曰：離中虛，坎中滿。（禪師說：離卦中間是虛的，坎卦中間是滿的。） 福州靈峰道誠禪師（福州靈峰山的道誠禪師） 僧問：祖祖相傳傳祖印，師今得法嗣（僧人問：歷代祖師相傳的是祖印，禪師您現在得到了什麼法嗣？)
【English Translation】 How. (The monk asked: What is the Dao?) The Master said: Keep walking. Chan Master Qing𤧚 of Daning Monastery in Hongzhou A monk asked: 'When the Dao prevails, imperial decrees are not transmitted; people all sing songs of peace. May I ask, what is the Master's intention now?' The Master said: 'This monk is at fault.' Asked: 'What is Buddha?' The Master said: 'Mount Sumeru.' Ascending the Dharma hall: 'Birth and death, Nirvana, are like a dream of yesterday. Tell me, what are the merits of the Buddhas of the three worlds, Shakyamuni Buddha?' 'Although it is so, do not misunderstand. ' He clapped his hands once and descended from the seat. Asked: 'It is said of old, 'The eastern mountain and western ridge are green.' May I ask, what is the intention?' The Master said: 'The eastern mountain and western ridge are green; after the rain, the sky clears. If you ask further about the meaning, a dove gives birth to a hawk.' Chan Master Zan of Changlu Monastery in Yizhen, Yangzhou Ascending the Dharma hall. A monk asked: 'I will not ask about raising the mallet or the whisk; what is the spirit of scattering white clouds?' The Master said: 'Take a beating.' He said: 'What about the multitude of humans and devas?' The Master said: 'The crime is not severely punished.' Asked: 'What is the great meaning of the Buddha Dharma?' The Master said: 'This old monk is ordered by the Emperor to open the Dharma hall.' He said: 'In that case, all sentient beings in the heavens and on earth receive this grace.' The Master said: 'Knowing gratitude is the key to repaying gratitude.' Asked: 'What happens when a staff breaks through the void?' The Master said: 'It takes too much effort.' He said: 'Then it is shattered into a hundred pieces.' The Master said: 'It is only because you are preoccupied all day long.' Then he said: 'Moving the masses, there is nothing that can be fully explained in the Buddha Dharma. All of you have been practicing for a long time, and the virtuous predecessors have attained the Buddha's knowledge and vision. To teach you to discuss Chan and speak of the Dao here is truly to not leave the Bodhimanda with every step you take. Even sitting in meditation and walking in the forest are nothing but Buddha's work.' After a long silence, he said: 'Participate.' Chan Master Zhao'ai of Zhiti Mountain in Fuzhou A monk asked: 'What is Buddha?' The Master said: 'The ox does not recognize the tiger.' Asked: 'What is the family style of the abbot?' The Master said: 'Long arms, short sleeves.' He said: 'What if a guest suddenly arrives?' The Master said: 'The middle of Li is empty, the middle of Kan is full.' Chan Master Daocheng of Lingfeng Mountain in Fuzhou A monk asked: 'The ancestral seal is passed down from ancestor to ancestor; what Dharma succession have you obtained today?'
何人。師曰。那個恁么道。曰只如道吾有正法眼藏。付矚迦葉。又作么生。師曰。不妨具眼。曰千聖不傳方是的。一言合道未為真。師曰。早是不合也。
袁州仰山擇和禪師
僧問。如何是祖師西來意。師曰。君子不廢游 問如來藏中。以何為佛事。師曰。香風吹萎花。曰皆因今日也。師曰。更雨新好者 問如何是佛。師曰。真書梵字 示眾。法本不生。今則無滅。無滅無生。眼中金屑。古佛家風。青天明月。
袁州崇勝道珍禪師
僧問。如何是佛師。曰更向什麼處覓。曰莫只者便是么。師曰。沒交涉。
成都綿州富樂智靜禪師
僧問。如何是佛法大意。師曰。六耳不同謀。曰意旨如何。師曰。逢人但恁么舉。
功臣軻禪師法嗣
蘇州堯峰顥暹禪師
僧問。學人乍入叢林。乞師一接。師曰。去 問承教有言。是法平等。無有高下。如何是平等法。師曰。堯峰高。寶華低。曰恁么則卻成高下去也。師曰。情知你恁么會 聞雷聲示眾。還聞雷聲么。還知起處么。若知起處。便知身命落處。若也不知。所以古人道。不知天地者。剛道有乾坤。不如喫茶去。問如何是道。師曰。夕死可矣。問如何是金剛力士。師曰。這裡用不著。問亡僧遷化。向甚麼處去也。師曰。蒼
【現代漢語翻譯】 現代漢語譯本 僧：什麼是「何人」？ 禪師：你為什麼這麼問？ 僧：如果說「道吾（Daowu，禪師名）有正法眼藏，付囑迦葉（Kasyapa，佛陀十大弟子之一）」，這又該如何理解？ 禪師：不妨說他有眼力。 僧：千聖不傳才是真，一言合道也未必真。 禪師：你已經不合道了。
袁州仰山擇和禪師
僧：什麼是祖師西來意（Bodhidharma's intention in coming from the West，達摩祖師從西天來到東土的真正用意）？ 禪師：君子不妨遊玩。 僧：在如來藏（Tathagatagarbha，如來所藏的一切功德）中，用什麼來做佛事？ 禪師：香風吹落殘花。 僧：都是因為今天啊。 禪師：還會下雨，帶來新的美好。 僧：什麼是佛？ 禪師：用真書寫的梵文字。 禪師開示：法本不生，現在也無滅。無滅無生，眼中金屑。古佛家風，青天明月。
袁州崇勝道珍禪師
僧：什麼是佛師？ 禪師：還要到哪裡去找？ 僧：莫非就是這個？ 禪師：毫不相干。
成都綿州富樂智靜禪師
僧：什麼是佛法大意？ 禪師：六耳不同謀。 僧：意旨如何？ 禪師：遇到人就這麼說。
功臣軻禪師法嗣
蘇州堯峰顥暹禪師
僧：學人初入叢林，請禪師指點。 禪師：走開。 僧：承蒙教誨，有言說「是法平等，無有高下」，什麼是平等法？ 禪師：堯峰高，寶華低。 僧：這樣說豈不是成了有高有低？ 禪師：早就知道你會這麼理解。 禪師聽到雷聲開示：聽到雷聲了嗎？知道雷聲從哪裡發出的嗎？如果知道雷聲從哪裡發出，就知道身命在哪裡終結。如果不知道，所以古人說，不知道天地的人，才會說有乾坤，不如去喝茶吧。 僧：什麼是道？ 禪師：夕死可矣（If I can hear the Way in the morning, I can die content that evening.，早上明白了道，晚上死去都可以）。 僧：什麼是金剛力士（Vajra-yaksa，佛教中的護法神）？ 禪師：這裡用不著。 僧：亡僧遷化，去了哪裡？ 禪師：蒼天蒼天。
【English Translation】 English version Monk: What is 'Who is it?' Master: Why do you ask that way? Monk: If it is said that 'Daowu (name of a Zen master) has the true Dharma eye treasury and entrusted it to Kasyapa (one of the ten major disciples of the Buddha)', how should this be understood? Master: It doesn't hurt to say he has vision. Monk: What the thousand sages do not transmit is true, and a single word that accords with the Way may not be genuine. Master: You are already not in accord with the Way.
Zen Master Zexian of Yangshan in Yuanzhou
Monk: What is Bodhidharma's intention in coming from the West (Bodhidharma's intention in coming from the West, the true intention of Bodhidharma coming from the West)? Master: A gentleman may as well wander. Monk: In the Tathagatagarbha (Tathagatagarbha, all the merits stored by the Tathagata), what is used to perform Buddhist activities? Master: The fragrant wind blows away withered flowers. Monk: It's all because of today. Master: It will rain again, bringing new beauty. Monk: What is Buddha? Master: Sanskrit written in true script. The Master's instruction: The Dharma is fundamentally unborn, and now there is no extinction. No extinction, no birth, gold dust in the eyes. The style of the ancient Buddhas, a clear sky and bright moon.
Zen Master Chongsheng Daozhen of Yuanzhou
Monk: What is a Buddha master? Master: Where else are you looking? Monk: Could it be just this? Master: Not at all related.
Zen Master Zhijing of Fule in Mianzhou, Chengdu
Monk: What is the great meaning of the Buddha Dharma? Master: Six ears do not conspire. Monk: What is the intention? Master: Just say it like this when you meet someone.
Dharma Successor of Zen Master Ke of Gongchen
Zen Master Haoxian of Yaofeng in Suzhou
Monk: This student has just entered the monastery, please guide me, Master. Master: Go away. Monk: I have received your teaching, and it is said that 'The Dharma is equal, without high or low.' What is the equal Dharma? Master: Yaofeng is high, Baohua is low. Monk: In that case, wouldn't it become high and low? Master: I knew you would understand it that way. The Master, hearing the sound of thunder, instructed: Did you hear the thunder? Do you know where it came from? If you know where the thunder came from, you will know where your life ends. If you don't know, that's why the ancients said, those who don't know heaven and earth will say there is Qiankun (heaven and earth), better to go drink tea. Monk: What is the Way? Master: If I can hear the Way in the morning, I can die content that evening (If I can hear the Way in the morning, I can die content that evening.). Monk: What is a Vajra-yaksa (Vajra-yaksa, a guardian deity in Buddhism)? Master: It's not needed here. Monk: Where did the deceased monk go after passing away? Master: Blue sky, blue sky.
天蒼天。乃曰。祇如末後僧。問亡僧遷化。向甚麼處去也。山僧向他。道蒼天蒼天。且道。意落在甚麼處。莫是悲傷遷逝。痛憶道人么。若乃恁么評論。實謂罔知去處。要知去處么。更不用久立。歇去 上堂。冬去春來。樓閣門開。若也入得。不用徘徊。諸上座。還向這裡入得也未。若也入得。所以古人道。是處是彌勒無門無善財。若也入之未得。自是諸上座狂走。更不忉忉。久立珍重。
蘇州吳江聖壽志升禪師
上堂。若論佛法。更有甚麼事。所以道。古今山河。古今日月。古今人倫。古今城郭。喚作平等法門。絕前後際。諸人還信得及么。若信得及。依而行之。久立珍重。
杭州功臣開化守如禪師
上堂。召大眾曰。還知道聖僧同。諸人到這裡么。既勞尊降。焉敢稽留。久立珍重。
棲賢湜禪師法嗣
杭州南山興教院惟一禪師
僧問。佛未出世時如何。師曰。白雲數重。曰出世后如何。師曰。青山一朵 問如何是道。師曰。刺頭入荒草。曰如何是道中人。師曰。乾屎橛。曰大耳三藏。第三度為甚麼不見國師。師曰。腳跟下看。曰如何得見。師曰。草鞋跟斷。
安吉州西余體柔禪師
上堂。一人把火自燼其身。一人抱冰橫屍于路。進前即觸途成滯。退後即
【現代漢語翻譯】 現代漢語譯本 天蒼天。有人問道：『如果末後僧（指臨終的僧人）問亡僧（已故的僧人）遷化后，去了什麼地方？』我（山僧，即作者本人）會告訴他：『蒼天蒼天。』 那麼，這句話的含義落在哪裡呢？莫非是悲傷逝去，痛苦地回憶道人嗎？如果這樣評論，實在是不知道亡僧的去處。想要知道去處嗎？不用久站，休息去吧！ 上堂說法。冬天過去春天到來，樓閣的門打開了。如果能夠進入，就不用徘徊。各位禪師，你們能夠從這裡進入嗎？如果能夠進入，所以古人說：『到處都是彌勒（未來佛），沒有門也沒有善財童子。』如果不能進入，那就是各位禪師在狂奔。不再多說，久站了，珍重！ 蘇州吳江聖壽志升禪師 上堂說法。如果談論佛法，還有什麼其他的事情呢？所以說：『古今的山河，古今日月，古今人倫，古今城郭。』這叫做平等法門，斷絕前後際。各位，你們相信嗎？如果相信，就按照它去做。久站了，珍重！ 杭州功臣開化守如禪師 上堂說法。召集大眾說：『還知道聖僧和各位來到這裡嗎？』既然各位勞駕光臨，我也不敢耽擱。久站了，珍重！ 棲賢湜禪師法嗣 杭州南山興教院惟一禪師 有僧人問道：『佛未出世時是什麼樣的？』禪師回答：『白雲重重疊疊。』僧人又問：『出世后又是什麼樣的？』禪師回答：『青山一朵。』有人問：『什麼是道？』禪師說：『刺頭進入荒草。』問：『什麼是道中人？』禪師說：『乾屎橛（比喻無用之物）。』問：『大耳三藏（唐玄奘），第三次為什麼沒有見到國師？』禪師說：『在腳跟下看。』問：『如何才能見到？』禪師說：『草鞋跟斷。』 安吉州西余體柔禪師 上堂說法。一人拿著火，自己焚燒自己的身體；一人抱著冰，橫屍在路邊。前進就會處處受阻，後退就會……
【English Translation】 English version Tiān cāng tiān (Heaven, Heaven). Someone asked: 'If the last monk (referring to a monk at the time of death) asks where the deceased monk went after his transformation, what should I say?' I (Shānsēng, the author himself) would tell him: 'Tiān cāng tiān (Heaven, Heaven).' So, where does the meaning of this sentence lie? Could it be grieving over the passing and painfully recalling the Daoist? If you comment like this, you really don't know where the deceased monk went. Want to know where to go? No need to stand for long, go rest!' Ascending the hall to preach. Winter goes and spring comes, the doors of the pavilion open. If you can enter, there is no need to hesitate. Venerable monks, can you enter from here? If you can enter, that's why the ancients said: 'Everywhere is Maitreya (the future Buddha), there is no door and no Sudhana (a seeker of enlightenment).' If you cannot enter, then you are just running around wildly. No more words, standing for too long, take care! Chan Master Zhìshēng of Shèngshòu Temple in Wújiāng, Sūzhōu Ascending the hall to preach. If we talk about the Buddha-dharma, what else is there? Therefore, it is said: 'The mountains and rivers of ancient and modern times, the sun and moon of ancient and modern times, the human relations of ancient and modern times, the city walls of ancient and modern times.' This is called the Dharma of Equality, cutting off the past and future. Do you all believe it? If you believe it, then act accordingly. Standing for too long, take care! Chan Master Shǒurú of Kāihuà Temple in Gōngchén, Hángzhōu Ascending the hall to preach. Calling the assembly and saying: 'Do you know that the holy monks and all of you have come here?' Since you have taken the trouble to come, I dare not delay. Standing for too long, take care! Successor of Chan Master Shí of Qīxián Temple Chan Master Wéiyī of Xīngjiào Temple in Nánshān, Hángzhōu A monk asked: 'What was it like before the Buddha appeared in the world?' The master replied: 'White clouds upon white clouds.' The monk asked again: 'What is it like after the Buddha appeared in the world?' The master replied: 'A single green mountain.' Someone asked: 'What is the Dao?' The master said: 'Sticking your head into the wild grass.' Asked: 'What is a person in the Dao?' The master said: 'A dried turd (a metaphor for something useless).' Asked: 'Why didn't Great-Eared Sanzang (Tang Xuanzang) see the national teacher for the third time?' The master said: 'Look under your feet.' Asked: 'How can I see him?' The master said: 'The straw sandal strap is broken.' Chan Master Tǐróu of Xīyú Temple in Ānjí Prefecture Ascending the hall to preach. One person holds fire and burns his own body; one person embraces ice and lies dead on the road. Advancing leads to obstacles everywhere, retreating leads to...
噎氣填胸。直得上天無路。入地無門。如今已不奈何也。良久曰。待得雪消去。自然春到來。
真州定山惟素禪師
上堂。僧問。如何是不遷義。師曰。暑往寒來。曰恁么則遷去也。師曰。啼得血流無用處。問達磨心印師已曉。試舉家風對眾看。師曰。門前有個長松樹。夜半子規來上啼。問知師洞達諸方旨。臨機不答舊時禪。如何是新奇。師曰。若到諸方。不得錯舉。曰學人慇勤于座右。莫不祇此是新奇。師曰。折草量天。問如何是定山境。師曰。清風滿院。曰忽遇客來。如何祇待。師曰。莫嫌冷淡。乃曰。若論家風與境。不易酬對。多見指定處所。教他不得自在。曾有僧問大隨。如何是和尚家風。隨曰。赤土畫簸箕。又曰。肚上不貼榜。且問。諸人作么生會。更有夾山雲門臨濟風穴。皆有此話。播於諸方。各各施設不同。又作么生會。法無畢轍。殊途同歸。若要省力易會。但識取自家桑梓。便能紹得家業。隨處解脫。應用現前。天地同根。萬物一體。喚作衲僧眼睛。綿綿不漏絲髮。茍或於此不明。徒自竛竮辛苦 僧問。如何是佛。師曰。含齒戴髮。曰恁么則人人具足。師曰。遠之又遠 問牛頭未見四祖時如何。師曰。成家立業。曰見后如何。師曰。立業成家 問如何是定山路。師曰。峭曰。履踐者。如
【現代漢語翻譯】 現代漢語譯本： 噎氣填胸，形容非常苦悶，好像氣都堵在胸口一樣。簡直是上天無路，入地無門，形容走投無路，現在已經沒有辦法了。過了一會兒說：『等到雪融化了，春天自然就來了。』
真州（今江蘇儀徵）定山惟素禪師
上堂說法。有僧人問：『如何是不遷（bù qiān）義？』（不遷：佛教術語，指事物的本性不變。）禪師說：『暑往寒來。』僧人說：『這樣說來就是遷去了。』禪師說：『啼得血流也無濟於事。』問：『達磨（Dámó）心印（xīnyìn）師已經領悟了，請展示一下你的家風給大家看看。』禪師說：『門前有棵高大的松樹，半夜裡杜鵑鳥飛來在樹上啼叫。』問：『知道禪師您洞達各方的宗旨，臨機應變不回答舊時的禪語，什麼是新奇之處？』禪師說：『如果到了各處，不要錯誤地引用。』僧人說：『學人我在您身邊慇勤求教，莫非這就是新奇之處？』禪師說：『用草來測量天的高度。』問：『什麼是定山（Dìngshān）的境界？』禪師說：『清風吹滿庭院。』說：『忽然有客人來了，如何招待？』禪師說：『不要嫌棄冷淡。』於是說：『如果談論家風和境界，不容易應對。多見指定處所，教他不得自在。』曾經有僧人問大隨（Dà Suí）禪師：『什麼是和尚的家風？』大隨說：『用紅土畫簸箕。』又說：『肚皮上不貼榜。』請問，各位怎麼理解？更有夾山（Jiāshān）、雲門（Yúnmén）、臨濟（Línjì）、風穴（Fēngxué），都有這些話，流傳於各處，各自的施設不同，又該怎麼理解？佛法沒有一成不變的法則，不同的途徑最終達到同一個目標。如果要省力容易理解，只要認識自己的家鄉，就能繼承家業，隨處解脫，應用就在眼前。天地同根，萬物一體，這叫做衲僧（nàsēng）的眼睛，細密得連頭髮絲也漏不掉。如果對此不明白，只是徒勞地奔波辛苦。』僧人問：『什麼是佛？』禪師說：『含著牙齒，頂著頭髮。』說：『這樣說來，人人具足。』禪師說：『差得遠了。』問：『牛頭（Niútóu）禪師未見四祖（Sìzǔ）時如何？』禪師說：『成家立業。』說：『見后如何？』禪師說：『立業成家。』問：『什麼是定山（Dìngshān）的路？』禪師說：『陡峭。』說：『行走在這條路上的人如何？』
【English Translation】 English version: Feeling suffocated and heavy-hearted, as if there's no way to ascend to heaven or descend to earth. Now, there's simply no recourse. After a long pause, he said, 'When the snow melts away, naturally spring will arrive.'
Chan Master Weisu of Dingshan Mountain in Zhenzhou (present-day Yizheng, Jiangsu Province)
Ascended the hall to preach. A monk asked, 'What is the meaning of immutability (bu qian)?' (Immutability: a Buddhist term referring to the unchanging nature of things.) The Master said, 'Summer departs and winter arrives.' The monk said, 'In that case, it is changing.' The Master said, 'Crying blood is of no use.' Asked, 'Master Damo's (Dámó) mind-seal (xīnyìn) has already been understood; please show your family style to everyone.' The Master said, 'In front of the gate, there is a tall pine tree; in the middle of the night, the cuckoo comes to sing on it.' Asked, 'Knowing that you, Master, deeply understand the principles of all directions, and when facing opportunities, you do not answer with old Chan phrases, what is new and unusual?' The Master said, 'If you go to various places, do not quote incorrectly.' The monk said, 'This student is diligently seeking instruction by your side; could this be the new and unusual thing?' The Master said, 'Measuring the sky with grass.' Asked, 'What is the realm of Dingshan (Dìngshān)?' The Master said, 'A clear breeze fills the courtyard.' Said, 'If a guest suddenly arrives, how should they be treated?' The Master said, 'Do not dislike the simplicity.' Then he said, 'If discussing family style and realm, it is not easy to respond. Often, designated places are seen, teaching them to be not at ease.' Once, a monk asked Great Sui (Dà Suí) Chan Master, 'What is the abbot's family style?' Great Sui said, 'Drawing a winnowing basket with red earth.' He also said, 'Not pasting a notice on the belly.' I ask you, how do you all understand this? Furthermore, Jiashan (Jiāshān), Yunmen (Yúnmén), Linji (Línjì), and Fengxue (Fēngxué) all have these words, spreading in all directions, each with different arrangements; how should this be understood? The Dharma has no fixed path; different paths lead to the same destination. If you want to save effort and understand easily, just recognize your own hometown, and you will be able to inherit the family business, be liberated everywhere, and application will be present. Heaven and earth share the same root, and all things are one body; this is called the eye of a mendicant monk (nàsēng), so meticulous that not even a hair can be missed. If you do not understand this, you will only be toiling and suffering in vain.' A monk asked, 'What is Buddha?' The Master said, 'Containing teeth and wearing hair.' Said, 'In that case, everyone is complete.' The Master said, 'Far, far away.' Asked, 'What was it like when Niutou (Niútóu) had not yet seen the Fourth Patriarch (Sìzǔ)?' The Master said, 'Establishing a family and building a career.' Said, 'What was it like after seeing him?' The Master said, 'Building a career and establishing a family.' Asked, 'What is the road of Dingshan (Dìngshān)?' The Master said, 'Steep.' Said, 'What about those who walk on this road?'
何師曰險 問無上法王。有大陀羅尼。名為圓覺。流出一切清凈真如。菩提涅槃。未審。圓覺從甚麼處流出。師曰。山僧頂戴有分。曰恁么則信受奉行。師曰。依俙似曲才堪聽 問十二時中。如何得與道相應。師曰。皇天無親。唯德是輔。曰恁么則不假修證也。師曰。三生六十劫。
衡州南嶽福嚴省賢禪師
僧問。如何是福嚴境。師曰。畫也畫不及。曰如何是境中人。師曰。且仔細 問師唱誰家曲。宗風嗣阿誰。師曰。不因汝問。我也不說。曰恁么則寶覺分枝去也。師曰。莫亂道。
襄州仰山智齊禪師
初參棲賢。賢問。汝是甚處人。師曰。安州人。賢曰。汝為甚卻不安。師曰。今日轉見病源。賢曰。且莫強惺惺。師遂禮拜 有頌曰。有口不能言。無舌能解語。惺惺猶是夢何處有佛祖。
凈土素禪師法嗣
杭州凈土院惟正禪師
秀州華亭黃氏子。幼從錢塘資聖如隸業。且將較藝于有司。如使禱觀音像。以求陰相。師謝曰。豈忍獨私於己哉。郡人朱紹安。聞而嘉嘆。欲啟帑度之。師慨然曰。古之度人。以清機密旨。今反。是去古遠矣。吾墮三寶數。當有其時。已而遇祥符覃恩。得諧素志。獨擁毳袍。且弊同列慢之。師曰。佛乎。佛乎。儀相云乎哉。僧乎。僧乎。盛服云乎哉
【現代漢語翻譯】 現代漢語譯本： 僧人問險何師：『什麼是無上法王的大陀羅尼（Dharani，總持），名為圓覺（Enlightenment）？它流出一切清凈真如（Tathata，如實）、菩提（Bodhi，覺悟）、涅槃（Nirvana，寂滅）。請問，圓覺是從哪裡流出的？』 何師說：『山僧我頂戴奉行，自有領會。』 僧人說：『既然這樣，我就信受奉行。』 何師說：『依稀像是美妙的樂曲，才值得一聽。』 僧人問：『一天十二個時辰中，如何才能與道相應？』 何師說：『皇天沒有偏私，唯有德行才能得到輔助。』 僧人說：『既然這樣，那麼就不需要修行證悟了？』 何師說：『還需要經歷三生六十劫。』
衡州南嶽福嚴省賢禪師
僧人問：『什麼是福嚴的境界？』 省賢禪師說：『畫也畫不出來。』 僧人問：『什麼是境界中的人？』 省賢禪師說：『且仔細體會。』 僧人問：『禪師您唱的是誰家的曲調？宗風傳承自哪位祖師？』 省賢禪師說：『不因為你問，我也不會說。』 僧人說：『既然這樣，那麼就是寶覺禪師的分支了。』 省賢禪師說：『不要胡說。』
襄州仰山智齊禪師
智齊禪師最初參訪棲賢禪師。棲賢禪師問：『你是哪裡人？』 智齊禪師說：『安州人。』 棲賢禪師說：『你為什麼不安於現狀？』 智齊禪師說：『今天反而更加看清了病根。』 棲賢禪師說：『且不要自作聰明。』 於是智齊禪師禮拜。 有一首偈頌說：『有口不能言，無舌能解語。惺惺猶是夢，何處有佛祖？』
凈土素禪師法嗣
杭州凈土院惟正禪師
惟正禪師是秀州華亭黃氏的兒子。年幼時跟隨錢塘資聖如和尚學習。將要參加科舉考試。如和尚讓他祈禱觀音菩薩像，以求得到暗中幫助。惟正禪師謝絕說：『怎能忍心獨自為自己謀求私利呢？』郡人朱紹安聽說了，非常讚賞，想要開啟府庫資助他出家。惟正禪師慨然說：『古時候度人出家，是用清凈的機鋒和秘密的旨意，現在反而遠離古風了。我加入僧團，自有我的時機。』不久之後，遇到宋真宗祥符年間（1008-1016）大赦天下，得以實現出家的願望。他獨自穿著粗布僧袍，同伴們輕慢他。惟正禪師說：『佛啊，佛啊，難道在於外在的儀相嗎？僧啊，僧啊，難道在於華麗的服飾嗎？』
English version: A monk asked Master Xian: 'What is the great Dharani (總持, mantra) of the Supreme Dharma King, named Yuanjue (圓覺, Perfect Enlightenment)? It flows out all pure Tathata (真如, suchness), Bodhi (菩提, enlightenment), and Nirvana (涅槃, liberation). May I ask, where does Yuanjue flow from?' Master Xian said: 'This humble monk reverently upholds it and has a share in understanding it.' The monk said: 'Since that is so, then I will accept and practice it.' Master Xian said: 'It faintly resembles a beautiful melody, only then is it worth listening to.' A monk asked: 'Within the twelve periods of the day, how can one be in accordance with the Tao (道, the Way)?' Master Xian said: 'Imperial Heaven has no favorites; only virtue is assisted.' The monk said: 'Since that is so, then there is no need for cultivation and realization?' Master Xian said: 'It still requires experiencing three lives and sixty kalpas (劫, eons).'
Zen Master Shengxian of Fuyan Temple, Nanyue, Hengzhou
A monk asked: 'What is the realm of Fuyan?' The Master said: 'It cannot be depicted even in a painting.' The monk asked: 'What is a person within that realm?' The Master said: 'Examine it carefully.' A monk asked: 'Whose tune does the Master sing? Whose lineage does the Dharma tradition follow?' The Master said: 'If you hadn't asked, I wouldn't have spoken.' The monk said: 'Since that is so, then it is a branch of Baocue (寶覺) Zen Master.' The Master said: 'Don't speak recklessly.'
Zen Master Zhiqian of Yangshan, Xiangzhou
Initially, Zen Master Zhiqian visited Master Qixian. Master Qixian asked: 'Where are you from?' Zen Master Zhiqian said: 'From Anzhou.' Master Qixian said: 'Why are you not at peace?' Zen Master Zhiqian said: 'Today, I see the source of the illness even more clearly.' Master Qixian said: 'Don't pretend to be clever.' Thereupon, Zen Master Zhiqian bowed in reverence. There is a verse that says: 'Having a mouth, one cannot speak; lacking a tongue, one can explain. Being clever is still a dream; where are the Buddhas and Patriarchs?'
Dharma Descendant of Zen Master Su of Pure Land
Zen Master Weizheng of Pure Land Monastery, Hangzhou
Zen Master Weizheng was the son of the Huang family of Huating, Xiuzhou. In his youth, he studied with Monk Zisheng Ru at Zisheng Monastery in Qiantang. He was about to participate in the imperial examinations. Monk Ru asked him to pray to the image of Avalokitesvara (觀音, Guanyin) Bodhisattva to seek hidden assistance. Zen Master Weizheng declined, saying: 'How can I bear to seek private benefit for myself alone?' Zhu Shaoan, a resident of the prefecture, heard of this and greatly admired him, wanting to open the treasury to support his ordination. Zen Master Weizheng said with emotion: 'In ancient times, ordaining people was done with pure, insightful teachings and secret instructions; now, it is far removed from the ancient ways. My joining the Sangha (僧伽, monastic community) will have its own time.' Soon after, he encountered a general amnesty during the Xiangfu era (祥符, 1008-1016) of Emperor Zhenzong of Song, and he was able to fulfill his aspiration to become a monk. He wore only a coarse robe, and his companions treated him with disdain. Zen Master Weizheng said: 'Buddha, Buddha, is it about external appearances? Sangha, Sangha, is it about splendid attire?'
【English Translation】 English version: A monk asked Master Xian: 'What is the great Dharani (總持, mantra) of the Supreme Dharma King, named Yuanjue (圓覺, Perfect Enlightenment)? It flows out all pure Tathata (真如, suchness), Bodhi (菩提, enlightenment), and Nirvana (涅槃, liberation). May I ask, where does Yuanjue flow from?' Master Xian said: 'This humble monk reverently upholds it and has a share in understanding it.' The monk said: 'Since that is so, then I will accept and practice it.' Master Xian said: 'It faintly resembles a beautiful melody, only then is it worth listening to.' A monk asked: 'Within the twelve periods of the day, how can one be in accordance with the Tao (道, the Way)?' Master Xian said: 'Imperial Heaven has no favorites; only virtue is assisted.' The monk said: 'Since that is so, then there is no need for cultivation and realization?' Master Xian said: 'It still requires experiencing three lives and sixty kalpas (劫, eons).'
Zen Master Shengxian of Fuyan Temple, Nanyue, Hengzhou
A monk asked: 'What is the realm of Fuyan?' The Master said: 'It cannot be depicted even in a painting.' The monk asked: 'What is a person within that realm?' The Master said: 'Examine it carefully.' A monk asked: 'Whose tune does the Master sing? Whose lineage does the Dharma tradition follow?' The Master said: 'If you hadn't asked, I wouldn't have spoken.' The monk said: 'Since that is so, then it is a branch of Baocue (寶覺) Zen Master.' The Master said: 'Don't speak recklessly.'
Zen Master Zhiqian of Yangshan, Xiangzhou
Initially, Zen Master Zhiqian visited Master Qixian. Master Qixian asked: 'Where are you from?' Zen Master Zhiqian said: 'From Anzhou.' Master Qixian said: 'Why are you not at peace?' Zen Master Zhiqian said: 'Today, I see the source of the illness even more clearly.' Master Qixian said: 'Don't pretend to be clever.' Thereupon, Zen Master Zhiqian bowed in reverence. There is a verse that says: 'Having a mouth, one cannot speak; lacking a tongue, one can explain. Being clever is still a dream; where are the Buddhas and Patriarchs?'
Dharma Descendant of Zen Master Su of Pure Land
Zen Master Weizheng of Pure Land Monastery, Hangzhou
Zen Master Weizheng was the son of the Huang family of Huating, Xiuzhou. In his youth, he studied with Monk Zisheng Ru at Zisheng Monastery in Qiantang. He was about to participate in the imperial examinations. Monk Ru asked him to pray to the image of Avalokitesvara (觀音, Guanyin) Bodhisattva to seek hidden assistance. Zen Master Weizheng declined, saying: 'How can I bear to seek private benefit for myself alone?' Zhu Shaoan, a resident of the prefecture, heard of this and greatly admired him, wanting to open the treasury to support his ordination. Zen Master Weizheng said with emotion: 'In ancient times, ordaining people was done with pure, insightful teachings and secret instructions; now, it is far removed from the ancient ways. My joining the Sangha (僧伽, monastic community) will have its own time.' Soon after, he encountered a general amnesty during the Xiangfu era (祥符, 1008-1016) of Emperor Zhenzong of Song, and he was able to fulfill his aspiration to become a monk. He wore only a coarse robe, and his companions treated him with disdain. Zen Master Weizheng said: 'Buddha, Buddha, is it about external appearances? Sangha, Sangha, is it about splendid attire?'
。厥後。有愿輸奉歲時用度。俾繼如之院務。亦復謝曰。聞拓缽乞食。未聞安坐以享。聞歷謁諸祖。未聞廢學自任。況我齒茂氣完。正在筋力為禮。非從事屋廬之秋也。於是。提䇿東引。學三觀于天臺。復旋徑山。咨單傳之旨于老宿惟素。素董臨安功臣山凈土院。師輔相之。久而繼席焉。然為人高簡。律身精嚴。名卿巨公。多所推尊 葉內翰清臣牧金陵。迎師語道。一日葉曰。明日府有燕飲。師固奉律。能為我少留一日。款清話否。師諾之。翌日遣使邀師。留一偈而返。曰昨日曾將今日期。出門倚杖又思惟。為僧祇合居巖谷。國士筵中甚不宜。坐客皆仰其標緻 師識慮灑然。不牽世累。雅愛跨黃犢。出入軍。持巾缽悉掛角上。市人爭觀之。師自若也。杭守蔣侍郎。嘗與師為方外友。每往謁。至郡庭下犢。譚笑終日而去。蔣有詩曰。禪客尋常入舊都。黃牛角上掛瓶盂。有時帶雪穿云去。便好和云畫作圖。師嘗作山中偈曰。橋上山萬層。橋下水千里。唯有白鷺鷥。見我常來此。平生製作三十卷。號錦溪集。又工書筆法勝絕。秦少游珍藏之。冬不擁爐。以荻花作毬。納足其中。客至共之。夏秋好玩月。盤膝大盆中浮池上。自旋其盆。吟笑達旦。率以為常。九峰韶。嘗客于院。一夕將臥。師邀之曰。月色如此。勞生擾擾。對之
【現代漢語翻譯】 現代漢語譯本： 此後，有人願意捐獻每年的費用，希望他能繼續管理寺院事務，也被他謝絕了。他說：『我只聽說過拓缽（Tapoba，指托鉢僧）乞食，沒聽說過安坐享樂。只聽說過歷訪諸位祖師，沒聽說過荒廢學業而自以為是。況且我年富力強，正應該努力修行，不是從事建造房屋的時候。』於是，他拄著枴杖向東走去，到天臺山學習天臺三觀。之後又回到徑山，向老宿惟素請教單傳的宗旨。惟素當時主管臨安功臣山凈土院，他輔佐惟素，很久之後便繼承了他的位置。然而他為人高尚簡樸，嚴於律己，很多名卿巨公都很推崇他。 葉清臣內翰擔任金陵的父母官時，迎接他來談論佛法。有一天，葉清臣說：『明天府里有宴飲，您一向奉行戒律，能否為我稍微多留一天，好好清談一番？』他答應了。第二天，葉清臣派人邀請他，他留下一首偈頌便回去了，偈頌說：『昨日曾將今日期，出門倚杖又思惟。為僧祇合居巖谷，國士筵中甚不宜。』在座的賓客都仰慕他的高尚品格。他見識灑脫，不為世俗所累，特別喜歡騎著黃牛，出入軍營，把毛巾和缽都掛在牛角上，市裡的人都爭相觀看，他卻很自在。杭州太守蔣侍郎，曾經和他結為方外之友，每次去拜訪他，都在郡衙門外放下牛，談笑一整天后離去。蔣侍郎有詩說：『禪客尋常入舊都，黃牛角上掛瓶盂。有時帶雪穿云去，便好和云畫作圖。』他曾經作過一首山中偈頌說：『橋上山萬層，橋下水千里。唯有白鷺鷥，見我常來此。』他平生創作了三十卷作品，名為《錦溪集》。又擅長書法，筆法精妙絕倫，秦少游很珍藏他的作品。冬天不烤火爐，用荻花做成球，把腳放在裡面取暖，客人來了也一起用。夏秋季節喜歡賞月，盤腿坐在大盆裡，讓盆漂浮在池塘上，自己轉動盆，吟詩歡笑直到天亮，經常這樣。九峰韶曾經在寺院做客，一天晚上將要睡覺時，他邀請九峰韶說：『月色如此美好，世人卻為生活奔波勞碌，面對如此美景，豈不可惜？』
【English Translation】 English version: Afterwards, someone wished to donate annual expenses, hoping he would continue to manage the monastery affairs, but he declined, saying, 'I have only heard of Tapoba (referring to a mendicant monk) begging for food, not of sitting comfortably and enjoying it. I have only heard of visiting various patriarchs, not of abandoning studies and being self-righteous. Moreover, I am young and strong, and I should be diligently practicing, not engaging in building houses.' Therefore, he leaned on his staff and went east, to Tiantai Mountain to study the Tiantai Threefold Contemplation. Later, he returned to Jingshan, to consult the old monk Weisou on the principles of single transmission. Weisou was then in charge of the Pure Land Monastery on Mount Gongchen in Lin'an, and he assisted Weisou, eventually succeeding him. However, he was noble and simple, strict with himself, and many famous ministers and dignitaries respected him. When Ye Qingchen, an academician of the Inner Court, served as the governor of Jinling, he welcomed him to discuss the Dharma. One day, Ye Qingchen said, 'Tomorrow there will be a banquet in the government office. You always adhere to the precepts, could you stay a little longer for me, and have a good conversation?' He agreed. The next day, Ye Qingchen sent someone to invite him, and he left a verse and returned. The verse said, 'Yesterday I planned for today, leaning on my staff I pondered again. A monk should live in a rocky valley, it is very inappropriate in a banquet of national scholars.' The guests present all admired his noble character. He had a clear understanding and was not burdened by worldly affairs. He especially liked to ride a yellow ox, entering and leaving the military camp, hanging his towel and bowl on the ox's horn. The people in the city scrambled to watch, but he was at ease. The prefect of Hangzhou, Minister Jiang, was once his friend outside the world. Every time he went to visit him, he would leave the ox outside the prefectural office, chat and laugh all day before leaving. Minister Jiang had a poem saying, 'The Chan monk often enters the old capital, hanging a bottle and bowl on the yellow ox's horn. Sometimes he goes through the clouds with snow, it would be good to paint it as a picture with the clouds.' He once wrote a mountain verse saying, 'Mountains of ten thousand layers above the bridge, thousands of miles of water below the bridge. Only the white egret sees me coming here often.' He created thirty volumes of works in his life, called 'Collection of Jinxi'. He was also good at calligraphy, with exquisite brushwork, and Qin Shaoyou treasured his works. In winter, he did not use a stove, but made a ball of reed flowers and put his feet in it to keep warm, and guests would share it with him. In summer and autumn, he liked to enjoy the moon, sitting cross-legged in a large basin, letting the basin float on the pond, turning the basin himself, reciting poetry and laughing until dawn, which was often the case. Jiufeng Shao once stayed at the monastery as a guest. One night, when he was about to sleep, he invited Jiufeng Shao and said, 'The moonlight is so beautiful, but people are busy and tired for life. Isn't it a pity to face such a beautiful scenery?'
者能幾人。峰唯唯而已。久之。呼童子使熟炙。峰方饑。意作藥石。頃乃橘皮湯一杯。峰匿笑曰。無乃太清乎 有問。師以禪師名。乃不談禪何也。師曰。徒費言語吾懶。寧假曲折。但日夜煩萬象。為敷演耳。言語有間。而此法無盡。所謂造物無盡藏也 宋仁宗皇祐己丑孟夏八日。語眾曰。夫動以對靜。未始有極。吾一動。歷年六十有四。今靜矣。然動靜本何有哉。於是泊然而逝。
南嶽下十二世
靈隱勝禪師法嗣
杭州靈隱延珊慧明禪師
僧問。如何是道。師曰。道遠乎哉 問如何是正真一路。師曰。絲髮不通。曰恁么則依而行之。師曰。莫亂走 上堂。與上座一線道。且作么生持論佛法。若也水泄不通。便教上座。無安身立命處。當此之時祖。佛出頭來也。有二十棒分恁么道。山僧還有過也無。不見世尊生下。周行七步。目顧四方。一手指天。一手指地云。天上天下。唯吾獨尊。雲門云。我當初若見。一棒打殺。與狗子吃卻。何以如此貴圖天下太平。且道。雲門恁么說話。有佛法道理也無。雖然如此。雲門祇具一隻眼。久立珍重。
常州薦福院歸則禪師
僧問。如何是祖師西來意。師曰。耳畔打鐘聲。
杭州露隱蘊聰禪師
僧問。如何是和尚家風。師曰。索喚
【現代漢語翻譯】 現代漢語譯本： 有（人問）：『像您這樣的人有幾個？』峰（靈隱慧峰禪師）只是『唯唯』應答。過了很久，他叫童子把東西烤熟。峰正餓著，以為要做藥石（指僧人晚餐）。一會兒，卻只是一杯橘皮湯。峰暗自發笑說：『不會是太清淡了吧？』 有人問：『禪師您以禪師為名，卻不談禪，為什麼呢？』禪師說：『徒勞費口舌，我懶得說。寧願借用萬象（指世間一切事物）日夜不停地為你們敷演佛法。言語有窮盡時，而佛法是無盡的，這就是所謂的造物無盡藏啊。』 宋仁宗皇祐（1049年）己丑年孟夏八日，（禪師）對眾人說：『以動來對應靜，從來沒有窮盡。我一動，經歷了六十四年，現在要靜下來了。然而動靜的本質又是什麼呢？』於是安然逝去。
南嶽下十二世
靈隱勝禪師法嗣
杭州靈隱延珊慧明禪師
僧人問：『什麼是道？』禪師說：『道還遠嗎？』問：『什麼是正真的一條路？』禪師說：『一絲一毫也通不過。』（僧人）說：『既然這樣，就依著它走。』禪師說：『不要亂走。』 （禪師）上堂說法：『與各位上座一條線索，且看你們如何持論佛法。如果水泄不通，就教各位上座無安身立命之處。當此之時，祖師、佛祖出頭來，也有二十棒的懲罰。這樣說，山僧我還有過錯嗎？』不見世尊（釋迦牟尼佛）生下來，周行七步，目光顧盼四方，一手指天，一手指地說：『天上天下，唯我獨尊。』雲門（雲門文偃禪師）說：『我當初如果見到，一棒打殺，餵狗吃掉。』為什麼要這樣？貴在圖天下太平。且說，雲門這樣說話，有佛法道理嗎？雖然如此，雲門只具一隻眼。』久立，珍重。
常州薦福院歸則禪師
僧人問：『什麼是祖師西來意（達摩祖師從西天來到東土的真意）？』禪師說：『耳邊敲鐘聲。』
杭州露隱蘊聰禪師
僧人問：『什麼是和尚（指禪師）的家風？』禪師說：『索喚（索取呼喚）。』
【English Translation】 English version: (Someone asked): 'How many people are like you?' Feng (Zen Master Huifeng of Lingyin Temple) simply responded with 'Yes, yes.' After a long while, he called a young attendant to cook something. Feng was hungry and thought it would be a light meal (referring to the evening meal for monks). After a while, it turned out to be just a cup of tangerine peel soup. Feng smiled inwardly and said, 'Isn't this a bit too bland?' Someone asked: 'Zen Master, you are named a Zen Master, but you don't talk about Zen. Why is that?' The Zen Master said: 'It's a waste of words, I'm too lazy to speak. I'd rather borrow the myriad phenomena (referring to all things in the world) to expound the Dharma to you day and night. Words have an end, but this Dharma is endless. This is what is called the inexhaustible treasure of creation.' On the eighth day of the first summer month of the Ji Chou year of the Huangyou reign (1049 AD) of Emperor Renzong of the Song Dynasty, (the Zen Master) said to the assembly: 'Using movement to counter stillness has never had an end. I have been moving for sixty-four years, and now I will be still. But what is the essence of movement and stillness?' Then he passed away peacefully.
Twelfth Generation from Nanyue
Dharma Successor of Zen Master Sheng of Lingyin
Zen Master Huiming of Yanshan, Lingyin Temple, Hangzhou
A monk asked: 'What is the Tao?' The Zen Master said: 'Is the Tao far away?' (The monk) asked: 'What is the truly correct path?' The Zen Master said: 'Not a hair can pass through.' (The monk) said: 'In that case, I will follow it.' The Zen Master said: 'Don't wander around aimlessly.' (The Zen Master) ascended the Dharma hall and said: 'I give you all a thread, let's see how you discuss the Dharma. If it's impenetrable, then I will teach you all that there is no place to settle down and establish your lives. At this time, even if the Patriarchs and Buddhas appear, there will be twenty blows of punishment. In saying this, am I, this mountain monk, at fault?' Don't you see that when the World Honored One (Sakyamuni Buddha) was born, he walked seven steps, looked around in all directions, pointed one finger to the sky and one finger to the earth, and said: 'Above the heavens and below the heavens, I alone am the honored one.' Yunmen (Zen Master Wenyan of Yunmen) said: 'If I had seen him then, I would have struck him dead with a stick and fed him to the dogs.' Why is that? It is valuable to seek peace in the world. Now, does Yunmen's statement have any Dharma principle? Even so, Yunmen only has one eye.' Standing for a long time, take care.
Zen Master Guize of Jianfu Temple, Changzhou
A monk asked: 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's intention in coming from India to China)?' The Zen Master said: 'The sound of a bell ringing in your ear.'
Zen Master Yuncong of Luyin Temple, Hangzhou
A monk asked: 'What is the family style of the Abbot (referring to the Zen Master)?' The Zen Master said: 'Demanding and calling.'
即有。曰未審。有個甚麼。師曰。天臺楖栗 問古路重修時如何。師曰。平高就低。
杭州古南清禪師
僧問。西祖傳來。請師通訊。師曰。汝道什麼來。曰恁么則不通訊去也。師曰。你不妨伶利。
江寧保寧宗禪師
僧問。如何是佛。師曰。更問什麼。曰莫只者便是也無。師曰。且莫虛頭。
紹興石佛有邦禪師
僧問。祖祖相傳傳祖印。師今得法嗣何人。師曰。布發掩泥人盡委。曰恁么則靈隱一枝。南明獨秀也。師曰。杓卜聽虛聲。
江寧清涼慈化內舉禪師
僧問。一法本無。萬法何有。未審。和尚說個甚麼。師曰。汝記得甚分明。曰恁么則一切不存去也。師曰。也不信汝。
瑞巖海禪師法嗣
明州翠巖嗣元禪師
僧問。如何是祖師西來意。師曰。見錢買賣不曾賒。曰向上更有事也無。師曰。好不信人直。
四明大梅文慧禪師
僧問。祖祖相傳傳祖令。師今得法嗣何人。師曰。少人停當得。曰報本嫡了。師曰。適來向汝道什麼 問如何是大梅境。師曰。看曰如何是境中人。師曰。喫茶去。
大梅煦禪師法嗣
金華智者寺嗣如禪師
僧問。如何是佛。師曰。量才補職。曰補后如何。師曰。天臺杖子 問如何是真
【現代漢語翻譯】 即有（立即存在）。（僧人）問：『晚輩不明白，那是什麼？』 師（禪師）說：『天臺山的楖栗（一種木頭）。』（僧人）問：『古路重修時如何？』 師說：『平高就低。』
杭州古南清禪師
僧人問：『西祖（指達摩祖師）傳來，請禪師傳遞資訊。』 師說：『你說什麼來？』 （僧人）說：『這樣說來，就不傳遞資訊了。』 師說：『你不妨伶俐。』
江寧保寧宗禪師
僧人問：『如何是佛？』 師說：『更問什麼？』 （僧人）說：『莫非就是這個嗎？』 師說：『且莫虛頭（不要虛假）。』
紹興石佛有邦禪師
僧人問：『祖祖相傳傳祖印，禪師如今得法師承何人？』 師說：『布發掩泥人盡委（用頭髮蓋住泥土，人人都知道）。』 （僧人）說：『這樣說來，靈隱寺的一枝，南明寺獨自秀麗啊。』 師說：『杓卜聽虛聲（用勺子占卜，聽到的都是虛假的聲音）。』
江寧清涼慈化內舉禪師
僧人問：『一法本無，萬法何有？晚輩不明白，和尚說的是什麼？』 師說：『你記得甚分明。』 （僧人）說：『這樣說來，一切都不存在了。』 師說：『也不信汝（我也不相信你）。』
瑞巖海禪師法嗣
明州翠巖嗣元禪師
僧人問：『如何是祖師西來意？』 師說：『見錢買賣不曾賒（現錢買賣，不賒賬）。』 （僧人）說：『向上更有事也無？』 師說：『好不信人直（真是不相信人啊）。』
四明大梅文慧禪師
僧人問：『祖祖相傳傳祖令，禪師如今得法師承何人？』 師說：『少人停當得（很少人能擔當得起）。』 （僧人）說：『報本嫡了（這是真正的報本）。』 師說：『適來向汝道什麼（剛才我對你說了什麼）？』 （僧人）問：『如何是大梅境？』 師說：『看。』（僧人）問：『如何是境中人？』 師說：『喫茶去。』
大梅煦禪師法嗣
金華智者寺嗣如禪師
僧人問：『如何是佛？』 師說：『量才補職（根據才能安排職位）。』 （僧人）說：『補后如何？』 師說：『天臺杖子（天臺山的杖子）。』 （僧人）問：『如何是真？』
【English Translation】 Immediately there. (The monk) asked: 'I don't understand, what is it?' The Master (Zen Master) said: 'The Zhe Li (a kind of wood) of Tiantai Mountain.' (The monk) asked: 'What about when the ancient road is rebuilt?' The Master said: 'Level the high and fill the low.'
Zen Master Gu Nanqing of Hangzhou
A monk asked: 'The Western Patriarch (referring to Bodhidharma) transmitted, please Master transmit the message.' The Master said: 'What did you say?' (The monk) said: 'In that case, I won't transmit the message.' The Master said: 'You are quite clever.'
Zen Master Baoning Zong of Jiangning
A monk asked: 'What is Buddha?' The Master said: 'Why ask more?' (The monk) said: 'Is it just this?' The Master said: 'Don't be superficial.'
Zen Master Youbang of Shifo Temple, Shaoxing
A monk asked: 'Patriarchs transmit the ancestral seal from generation to generation, who is the Master's Dharma successor?' The Master said: 'Covering the mud with hair, everyone knows.' (The monk) said: 'In that case, one branch of Lingyin Temple, Naming Temple is uniquely beautiful.' The Master said: 'Divining with a ladle, all you hear are false sounds.'
Zen Master Neiju of Cihua Temple, Qingliang, Jiangning
A monk asked: 'If one Dharma is originally non-existent, how can the myriad Dharmas exist? I don't understand, what is the Master saying?' The Master said: 'You remember it very clearly.' (The monk) said: 'In that case, everything ceases to exist.' The Master said: 'I don't believe you either.'
Dharma Successor of Zen Master Hai of Ruiyan
Zen Master Siyuan of Cuiyan Temple, Mingzhou
A monk asked: 'What is the meaning of the Patriarch's coming from the West?' The Master said: 'Cash transactions, never on credit.' (The monk) said: 'Is there anything more beyond that?' The Master said: 'You really don't trust people.'
Zen Master Wenhui of Damei Temple, Siming
A monk asked: 'Patriarchs transmit the ancestral decree from generation to generation, who is the Master's Dharma successor?' The Master said: 'Few people can handle it.' (The monk) said: 'Truly repaying the origin.' The Master said: 'What did I just say to you?' (The monk) asked: 'What is the Damei realm?' The Master said: 'Look.' (The monk) asked: 'What is the person in the realm?' The Master said: 'Let's go have some tea.'
Dharma Successor of Zen Master Xu of Damei
Zen Master Siru of Zhizhe Temple, Jinhua
A monk asked: 'What is Buddha?' The Master said: 'Assign positions according to talent.' (The monk) said: 'What after the assignment?' The Master said: 'The staff of Tiantai Mountain.' (The monk) asked: 'What is true?'
實之體。師曰。今日好寒天。曰意旨如何。師曰。千山萬山雪。
漳江遠禪師法嗣
蘇州萬壽法印守堅禪師
僧問。如何是道。師曰。誰不履踐。曰如何是道中人。師曰。來千去萬。
龍華乘禪師法嗣
溫州靈巖宣密禪師
僧問。優曇花折人皆委。祖令親行事若何。師曰。識法者懼。曰與么則施行有據去也。師曰。人小膽大。
南嶽下十三世
智者如禪師法嗣
金華承天澄月禪師
僧問。如何是道。師曰。殘陽戀幽草。問如何是佛法大意。師曰。今年柴米貴 臨示寂。有偈曰。去也何之。住兮何所。去住何從。超然絕侶。臨岐一句向誰舉。銀潢夜白孤蟾吐。言畢。趺坐而逝。
金華華藏虛外禪師
僧問。知師久蘊囊中寶。今日當筵欲借看。師曰。剔起眉毛。曰見后如何。師曰。多少分明。
金華凈土可嵩禪師
有遺世偈曰。靈木無根。北斗有柄。大海波瀾。是余壽命。八尺丈六。誰凡誰聖。若問去住。春行秋令。珍重諸賢。形端表正。
南嶽下十四世
承天月禪師法嗣
金華承天仲顏禪師
僧問。梵王請佛。蓋為群生。今日使君請和尚。當爲何事。師曰。大眾知恩有分。曰恁么則人天交接去也。師
【現代漢語翻譯】 實之體。師曰：『今日好寒天。』曰：『意旨如何？』師曰：『千山萬山雪。』
漳江遠禪師法嗣
蘇州萬壽法印守堅禪師
僧問：『如何是道？』師曰：『誰不履踐？』曰：『如何是道中人？』師曰：『來千去萬。』
龍華乘禪師法嗣
溫州靈巖宣密禪師
僧問：『優曇花（Udumbara flower，祥瑞之花）折人皆委，祖令親行事若何？』師曰：『識法者懼。』曰：『與么則施行有據去也。』師曰：『人小膽大。』
南嶽下十三世
智者如禪師法嗣
金華承天澄月禪師
僧問：『如何是道？』師曰：『殘陽戀幽草。』問：『如何是佛法大意？』師曰：『今年柴米貴。』臨示寂，有偈曰：『去也何之？住兮何所？去住何從？超然絕侶。臨岐一句向誰舉？銀潢夜白孤蟾吐。』言畢，趺坐而逝。
金華華藏虛外禪師
僧問：『知師久蘊囊中寶，今日當筵欲借看。』師曰：『剔起眉毛。』曰：『見后如何？』師曰：『多少分明。』
金華凈土可嵩禪師
有遺世偈曰：『靈木無根，北斗有柄，大海波瀾，是余壽命。八尺丈六，誰凡誰聖？若問去住，春行秋令。珍重諸賢，形端表正。』
南嶽下十四世
承天月禪師法嗣
金華承天仲顏禪師
僧問：『梵王請佛，蓋為群生。今日使君請和尚，當爲何事？』師曰：『大眾知恩有分。』曰：『恁么則人天交接去也。』
【English Translation】 The substance of reality. The master said, 'It's a very cold day today.' The monk asked, 'What is the meaning of this?' The master said, 'Thousands of mountains, ten thousands of mountains, are covered in snow.'
Successor of Zen Master Zhangjiang Yuan
Zen Master Shoujian of Wanshou Fayin Temple in Suzhou
A monk asked, 'What is the Tao (the Way)?' The master said, 'Who does not tread upon it?' The monk asked, 'What is a person of the Tao?' The master said, 'Coming a thousand, going ten thousand.'
Successor of Zen Master Longhua Cheng
Zen Master Xuanmi of Lingyan Temple in Wenzhou
A monk asked, 'When the Udumbara (Udumbara flower, an auspicious flower) flower is broken, everyone knows it. What about the ancestral decree being personally carried out?' The master said, 'Those who understand the Dharma (the Law) are fearful.' The monk said, 'In that case, the implementation has a basis.' The master said, 'Small person, big courage.'
Fourteenth Generation Under Nanyue
Successor of Zen Master Zhizhe Ru
Zen Master Chengyue of Chengtian Temple in Jinhua
A monk asked, 'What is the Tao (the Way)?' The master said, 'The setting sun lingers over the secluded grass.' The monk asked, 'What is the great meaning of the Buddha-dharma (Buddha's teachings)?' The master said, 'This year, firewood and rice are expensive.' As he was about to pass away, he had a verse: 'Where to go when leaving? Where to stay when dwelling? Where do leaving and dwelling come from? Transcendently unmatched. To whom should I address the final word at the crossroads? The Milky Way is white at night, and the solitary toad (moon) spits out.' Having spoken, he sat in the lotus position and passed away.
Zen Master Xuwai of Huazang Temple in Jinhua
A monk asked, 'Knowing that the master has long treasured a jewel in his bag, today I want to borrow it for a look at this gathering.' The master said, 'Raise your eyebrows.' The monk said, 'What is it like after seeing it?' The master said, 'How much is clear.'
Zen Master Kesong of Pure Land in Jinhua
He left a verse to the world, saying: 'The spiritual tree has no roots, the Big Dipper has a handle, the waves of the great sea are my life. Eight feet, one zhang and six chi (丈六, approximately 16 feet, referring to the Buddha's height), who is ordinary, who is holy? If you ask about going and staying, spring acts and autumn commands. Cherish all the worthy ones, with upright forms and correct appearances.'
Fourteenth Generation Under Nanyue
Successor of Zen Master Chengtian Yue
Zen Master Zhongyan of Chengtian Temple in Jinhua
A monk asked, 'King Brahma invited the Buddha for the sake of all beings. Today, the governor invites the monk, what is it for?' The master said, 'The assembly knows that there is a share of gratitude.' The monk said, 'In that case, humans and gods are interacting.'
曰。阇黎不妨具眼。
五燈全書卷第二十 卍新續藏第 81 冊 No. 1571 五燈全書(第1卷-第33卷)
五燈全書卷第二十一
京都聖感禪寺住持(臣)僧 (超永) 編輯
京都古華嚴寺住持(臣)僧 (超揆) 較閱 進呈
臨濟宗
南嶽下四世
黃檗運禪師法嗣
鎮州臨濟義玄禪師
曹州南華邢氏子。幼負出塵之志。及落髮進具。便慕禪宗。初在黃檗會中。行業純一。時睦州為第一座。乃問。上座在此多少時。師曰。三年州曰。曾參問否。師曰。不會參問。不知問個甚麼。州曰。何不問堂頭和尚。如何是佛法的的大意。師便去問。聲未絕。檗便打。師下來。州曰。問話作么生。師曰。某甲問聲未絕。和尚便打。某甲不會。州曰。但更去問。師又問。檗又打。如是三度問。三度被打。師白州曰。早承激勸問法。累蒙和尚賜棒。自恨障緣不領深旨。今且辭去。州曰。汝若去。須辭和尚了去。師禮拜退。州先到黃檗處曰。問話上座。雖是後生。卻甚奇特。若來辭。方便接伊。已后為一株大樹。覆蔭天下人去在。師來日辭黃檗。檗曰。不須他去。祇往高安灘頭。參大愚。必為汝說。師到大愚。愚曰。甚處來。師曰。黃檗來。愚曰。黃檗有何
【現代漢語翻譯】 說：『阇黎（梵語 आचार्य，意為導師）不妨有眼力。』
五燈全書卷第二十 卍新續藏第 81 冊 No. 1571 五燈全書(第1卷-第33卷)
五燈全書卷第二十一
京都聖感禪寺住持(臣)僧 (超永) 編輯
京都古華嚴寺住持(臣)僧 (超揆) 較閱 進呈
臨濟宗
南嶽下四世
黃檗運禪師法嗣
鎮州臨濟義玄禪師
曹州南華邢氏之子。年幼時就懷有出世的志向。等到剃度受戒后，便仰慕禪宗。起初在黃檗（唐代禪師）門下，行為純正專一。當時睦州（唐代禪師）是第一座，於是問：『上座在這裡多久了？』 禪師說：『三年。』 睦州說：『曾經參問過嗎？』 禪師說：『不會參問，不知道問些什麼。』 睦州說：『何不問堂頭和尚（指黃檗禪師），如何是佛法的大意？』 禪師便去問。聲音還未落，黃檗便打。禪師下來，睦州說：『問話怎麼樣？』 禪師說：『我問話的聲音還未落，和尚便打，我不會。』 睦州說：『再繼續去問。』 禪師又問，黃檗又打。如此三次問，三次被打。禪師告訴睦州說：『早先承蒙您的激勵勸導來問法，多次蒙受和尚賜予棒打，自恨自己有業障因緣不能領會深奧的旨意，現在暫且告辭離去。』 睦州說：『你如果要走，必須向和尚告辭之後再走。』 禪師禮拜退下。睦州先到黃檗處說：『問話的上座，雖然是後生晚輩，卻非常奇特。如果來告辭，方便接引他，以後會成為一棵大樹，覆蓋庇廕天下人。』 禪師第二天來向黃檗告辭。黃檗說：『不必去其他地方，只前往高安灘頭，參訪大愚（唐代禪師），必定會為你開示。』 禪師到大愚處，大愚說：『從哪裡來？』 禪師說：『從黃檗來。』 大愚說：『黃檗有什麼指示？』
【English Translation】 Said: 'Ācārya (Sanskrit for 'teacher') might as well have eyes.'
Complete Book of the Five Lamps, Volume 20 卍 New Continued Collection No. 1571, Complete Book of the Five Lamps (Volumes 1-33)
Complete Book of the Five Lamps, Volume 21
Resident Monk (Subject) (Chao Yong) of the Sacred 感 Chan Monastery in Kyoto, Edited
Resident Monk (Subject) (Chao Kui) of the Ancient 華嚴 Temple in Kyoto, Reviewed and Presented
Linji School
Fourth Generation under Nanyue
Dharma Heir of Zen Master Huangbo Yun
Zen Master Linji Yixuan of Zhenzhou
Son of the Xing family of Caozhou Nanhua. From a young age, he harbored aspirations to transcend the mundane. Upon tonsure and ordination, he admired the Chan school. Initially, he was in Huangbo's (Tang Dynasty Zen Master) assembly, his conduct being pure and singular. At that time, Muzhou (Tang Dynasty Zen Master) was the First Seat, so he asked: 'How long have you been here, Senior Monk?' The Zen Master said: 'Three years.' Muzhou said: 'Have you ever inquired?' The Zen Master said: 'I don't know how to inquire, I don't know what to ask.' Muzhou said: 'Why not ask the Abbot (referring to Zen Master Huangbo), what is the great meaning of the Buddha-dharma?' The Zen Master then went to ask. Before the sound ceased, Huangbo struck. The Zen Master came down, and Muzhou said: 'How was the inquiry?' The Zen Master said: 'Before my voice ceased, the Abbot struck, I don't understand.' Muzhou said: 'Just go and ask again.' The Zen Master asked again, and Huangbo struck again. He asked three times in this way, and was struck three times. The Zen Master told Muzhou: 'Earlier, I received your encouragement to inquire about the Dharma, and I have repeatedly received the Abbot's staff. I regret that my karmic conditions prevent me from understanding the profound meaning, and now I will temporarily take my leave.' Muzhou said: 'If you are to leave, you must bid farewell to the Abbot before leaving.' The Zen Master bowed and withdrew. Muzhou went to Huangbo first and said: 'The Senior Monk who inquired, although he is a junior, is very remarkable. If he comes to bid farewell, facilitate his reception, and later he will become a great tree, covering and sheltering the people of the world.' The Zen Master came the next day to bid farewell to Huangbo. Huangbo said: 'There is no need to go elsewhere, just go to Gaoan Beach and visit Dayu (Tang Dynasty Zen Master), he will surely explain it for you.' The Zen Master arrived at Dayu's place, and Dayu said: 'Where do you come from?' The Zen Master said: 'From Huangbo.' Dayu said: 'What instructions does Huangbo have?'
言句。師曰。某甲三度問佛法的的大意。三度被打。不知某甲有過無過。愚曰。黃檗與么。老婆心切。為汝得徹困。更來這裡。問有過無過。師于言下大悟。乃曰。元來黃檗佛法無多子。愚搊住曰。這尿床鬼子。適來道有過無過。如今卻道黃檗佛法無多子。你見個甚麼道理。速道速道。師于大愚肋下筑三拳。愚拓開曰。汝師黃檗。非幹我事。師辭大愚。卻回黃檗。檗見便問。這漢來來去去。有甚了期。師曰。祇為老婆心切。便人事了。侍立。檗問。甚處去來。師曰。昨蒙和尚慈旨。令參大愚去來。檗曰。大愚有何言句。師舉前話。檗曰。大愚老漢饒舌。待來痛與一頓。師曰。說甚待來。即今便打。隨後便掌。檗曰。這風顛漢。來這裡捋虎鬚。師便喝。檗喚侍者曰。引遮風顛漢參堂去(溈山舉問仰山。臨濟當時得大愚力。得黃檗力仰曰。非但騎虎頭。亦解把虎尾) 黃檗一日普請次。師隨後行。檗回頭。見師空手。乃問钁在何處。師曰。有一人將去了也。檗曰。近前來。共汝商量個事。師便近前。檗豎起钁曰。祗這個天下人。拈掇不起。師就手掣得豎起曰。為甚麼。卻在某甲手裡。檗曰。今日自有人。普請便回(仰山侍溈山次。溈舉此話未了。仰便問。钁在黃檗手裡為甚麼。卻被臨濟奪卻。溈曰。賊是小人。智過君子)
【現代漢語翻譯】 現代漢語譯本： 臨濟義玄（？-867）禪師說：『我三次問黃檗希運（？-855）佛法的大意，三次都被他打。不知道我有沒有過錯。』大愚禪師說：『黃檗真是婆婆媽媽，一心為你徹底明白，你卻還來這裡問有沒有過錯。』臨濟禪師當下大悟，於是說：『原來黃檗的佛法也沒多少東西。』大愚禪師一把抓住他說：『你這尿床鬼，剛才還說有沒有過錯，現在卻說黃檗的佛法沒多少東西，你見到了什麼道理？快說！快說！』大愚禪師在臨濟禪師肋下打了三拳。大愚禪師推開他說：『你師父是黃檗，與我無關。』臨濟禪師告別大愚禪師，回到黃檗那裡。黃檗禪師見到他便問：『你這人來來回回，什麼時候才完？』臨濟禪師說：『只因爲師父您老婆心切，我已經把事情弄明白了。』然後侍立在一旁。黃檗禪師問：『你到哪裡去了？』臨濟禪師說：『昨天蒙和尚您的慈悲指示，讓我去參訪大愚禪師。』黃檗禪師說：『大愚這老傢伙多嘴多舌，等他來我狠狠揍他一頓。』臨濟禪師說：『說什麼等他來，現在就打！』說完便打了一掌。黃檗禪師說：『這瘋癲漢，竟敢來這裡捋虎鬚。』臨濟禪師便大喝一聲。黃檗禪師叫侍者說：『帶這瘋癲漢去參堂。』（溈山靈佑（771-853）禪師舉這個例子問仰山慧寂（807-883）禪師，說臨濟禪師當時得到了大愚禪師的力量，也得到了黃檗禪師的力量。仰山禪師說：『不只是騎在虎頭上，還能抓住虎尾。』） 黃檗禪師一天帶領大眾出坡勞動，臨濟禪師跟在後面。黃檗禪師回頭，見臨濟禪師空著手，便問：『鋤頭在哪裡？』臨濟禪師說：『有一個人拿走了。』黃檗禪師說：『走近前來，我和你商量個事。』臨濟禪師便走近前。黃檗禪師豎起鋤頭說：『就這個東西，天下人拿不起來。』臨濟禪師一把搶過來豎起鋤頭說：『為什麼卻在我手裡？』黃檗禪師說：『今天自然有人普請。』說完便回去了。（仰山禪師侍奉溈山禪師時，溈山禪師舉了這個例子還沒說完，仰山禪師便問：『鋤頭在黃檗禪師手裡，為什麼卻被臨濟禪師奪走了？』溈山禪師說：『賊是小人，但他的智慧卻超過了君子。』）
【English Translation】 English version: Zen Master Linji Yixuan (?-867) said: 'I asked Huangbo Xiyun (?-855) three times about the main idea of the Buddha-dharma, and I was beaten three times. I don't know if I was at fault.' Zen Master Dayu said: 'Huangbo is really like a nagging old woman, wholeheartedly wanting you to understand thoroughly, but you still come here to ask if you are at fault.' Zen Master Linji had a great enlightenment at that moment, and then said: 'So Huangbo's Buddha-dharma doesn't have much in it.' Zen Master Dayu grabbed him and said: 'You bed-wetting ghost, you just said whether you were at fault, but now you say that Huangbo's Buddha-dharma doesn't have much in it, what principle have you seen? Speak quickly! Speak quickly!' Zen Master Dayu punched Zen Master Linji three times in the ribs. Zen Master Dayu pushed him away and said: 'Your master is Huangbo, it has nothing to do with me.' Zen Master Linji bid farewell to Zen Master Dayu and returned to Huangbo. When Zen Master Huangbo saw him, he asked: 'You come and go, when will it be over?' Zen Master Linji said: 'Just because you, Master, are so kind, I have already understood the matter.' Then he stood aside. Zen Master Huangbo asked: 'Where did you go?' Zen Master Linji said: 'Yesterday, I was instructed by the abbot's compassionate order to visit Zen Master Dayu.' Zen Master Huangbo said: 'That old fellow Dayu is talkative, I will beat him hard when he comes.' Zen Master Linji said: 'What are you talking about waiting for him to come, I'll hit you now!' After saying that, he slapped him. Zen Master Huangbo said: 'This crazy man dares to come here to stroke the tiger's whiskers.' Zen Master Linji then shouted loudly. Zen Master Huangbo told the attendant: 'Take this crazy man to the meditation hall.' (Zen Master Weishan Lingyou (771-853) used this example to ask Zen Master Yangshan Huiji (807-883), saying that Zen Master Linji had obtained the power of Zen Master Dayu at that time, and also obtained the power of Zen Master Huangbo. Zen Master Yangshan said: 'Not only can he ride on the tiger's head, but he can also grab the tiger's tail.') One day, Zen Master Huangbo led the assembly to work in the fields, and Zen Master Linji followed behind. Zen Master Huangbo turned his head and saw that Zen Master Linji was empty-handed, so he asked: 'Where is the hoe?' Zen Master Linji said: 'Someone took it away.' Zen Master Huangbo said: 'Come closer, I have something to discuss with you.' Zen Master Linji then stepped forward. Zen Master Huangbo raised the hoe and said: 'This thing, no one in the world can pick it up.' Zen Master Linji snatched it and raised the hoe, saying: 'Why is it in my hand?' Zen Master Huangbo said: 'Today someone will naturally do the work.' After saying that, he went back. (When Zen Master Yangshan was serving Zen Master Weishan, Zen Master Weishan cited this example and hadn't finished speaking, Zen Master Yangshan asked: 'The hoe was in Zen Master Huangbo's hand, why was it snatched away by Zen Master Linji?' Zen Master Weishan said: 'The thief is a petty person, but his wisdom surpasses that of a gentleman.')
師普請鋤地次。見黃檗來。拄钁而立。檗曰。這漢困那。師曰钁也未舉。困個甚麼。檗便打。師接住棒一送送倒。檗呼維那扶起我來。維那扶起曰。和尚爭容得這風顛漢無禮。檗才起。便打維那。師钁地曰。諸方火葬。我這裡活埋(溈山問仰山。黃檗打維那意作么生。仰曰。正賊走卻。邏贓人吃棒) 師一日在僧堂里睡。檗入堂見。以拄杖打板頭一下。師舉首見是檗。卻又睡。檗又打板頭一下。卻往上間。見首座坐禪。乃曰。下間後生卻坐禪。汝在這裡安想作么。座曰。這老漢作甚麼。檗又打板頭一下。便出去。(溈山舉問仰山。祇如黃檗意作么生。仰曰。兩彩一賽) 師栽松次。檗曰。深山裡栽許多松作甚麼。師曰。一與山門作境致。二與後人作標榜。道了。將钁頭𡎺地三下。檗曰。雖然如是。子已吃吾三十棒了也。師又𡎺地三下。噓一噓。檗曰。吾宗到汝大興於世(溈山舉問仰山黃檗。當時祇囑臨濟一人更有人在。仰曰。有祇是年代深遠不欲舉似和尚。溈曰。雖然如是。吾亦要知汝。但舉看。仰曰。一人指南吳越令行。遇大風即止) 黃檗因入廚下。問飯頭作甚麼。頭曰。揀眾僧飯米。檗曰。一頓吃多少。頭曰。二石五。檗曰。莫太多麼。頭曰。猶恐少在。檗便打。頭舉似師。師曰。我與汝勘這老漢。才到侍立
【現代漢語翻譯】 現代漢語譯本： 溈山靈祐禪師在帶領僧眾鋤地的時候，看見黃檗希運禪師走過來，拄著鋤頭站在那裡。黃檗說：『這漢子累了嗎？』 靈祐禪師說：『鋤頭還沒舉起來，累什麼？』 黃檗就打他。靈祐禪師接住棒子，順勢一送，把黃檗摔倒了。黃檗喊道：『維那（寺院中的一種職務）扶我起來！』 維那扶起黃檗，說：『和尚怎麼能容忍這個瘋癲漢子無禮？』 黃檗剛站起來，就打維那。靈祐禪師繼續鋤地，說：『別的地方都是火葬，我這裡是活埋。』（溈山問仰山慧寂：『黃檗打維那是什麼意思？』 仰山說：『正賊跑了，抓贓的人卻捱了打。』） 靈祐禪師有一天在僧堂里睡覺，黃檗走進僧堂看見了，用拄杖敲了一下板頭。靈祐禪師抬起頭，看見是黃檗，又睡下了。黃檗又敲了一下板頭，然後往上面的房間走去，看見首座（寺院中的一種職務）在坐禪，就說：『下面的後生都在坐禪，你在這裡安想什麼？』 首座說：『這老漢做什麼？』 黃檗又敲了一下板頭，就出去了。（溈山問仰山：『黃檗的意思是什麼？』 仰山說：『兩彩一賽。』） 靈祐禪師在栽松樹，黃檗說：『深山裡栽這麼多松樹做什麼？』 靈祐禪師說：『一是給山門作景緻，二是給後人作榜樣。』 說完，把鋤頭往地上一扔，響了三下。黃檗說：『雖然如此，你已經吃了我三十棒了。』 靈祐禪師又往地上一扔，響了三下，然後噓了一口氣。黃檗說：『我的宗派到你這裡會大興於世。』（溈山問仰山：『黃檗當時只囑咐了臨濟義玄一個人，還有沒有別人？』 仰山說：『有，只是年代久遠，不想告訴和尚。』 溈山說：『雖然如此，我也要知道你，說來聽聽。』 仰山說：『一人指南，吳越令行，遇大風即止。』） 黃檗有一次到廚房，問飯頭（寺院中負責做飯的人）做什麼。飯頭說：『揀眾僧的飯米。』 黃檗說：『一頓吃多少？』 飯頭說：『二石五斗。』 黃檗說：『是不是太多了？』 飯頭說：『還怕不夠呢。』 黃檗就打了他。飯頭告訴了靈祐禪師，靈祐禪師說：『我和你一起去勘驗這個老漢。』 剛到，侍立在一旁。
【English Translation】 English version: Once, Zen Master Lingyou (溈山靈祐禪師) was leading the monks to hoe the ground when he saw Huangbo Xiyun (黃檗希運禪師) coming, leaning on his hoe and standing there. Huangbo said, 'Is this fellow tired?' Lingyou said, 'The hoe hasn't even been lifted, what's there to be tired about?' Huangbo then struck him. Lingyou caught the staff, and with a push, knocked Huangbo down. Huangbo shouted, 'Vina (維那, a monastic officer), help me up!' The Vina helped Huangbo up and said, 'How can the Abbot tolerate this crazy fellow's impudence?' As soon as Huangbo got up, he struck the Vina. Lingyou continued hoeing the ground and said, 'Other places cremate the dead, here we bury them alive.' (Weishan (溈山) asked Yangshan (仰山慧寂), 'What was Huangbo's intention in striking the Vina?' Yangshan said, 'The real thief ran away, and the one searching for the stolen goods got beaten.') One day, Zen Master Lingyou was sleeping in the monks' hall when Huangbo entered and saw him. He struck the head of the board with his staff. Lingyou raised his head and saw it was Huangbo, then went back to sleep. Huangbo struck the head of the board again, then went to the upper room and saw the head monk (首座, a monastic officer) sitting in meditation. He said, 'The young monks below are all meditating, what are you contemplating here?' The head monk said, 'What is this old fellow doing?' Huangbo struck the head of the board again and then left. (Weishan asked Yangshan, 'What was Huangbo's intention?' Yangshan said, 'Two colors, one match.') Zen Master Lingyou was planting pine trees when Huangbo said, 'What are you doing planting so many pine trees in the deep mountains?' Lingyou said, 'Firstly, to create scenery for the monastery; secondly, to set an example for future generations.' Having said that, he threw the hoe to the ground three times with a clang. Huangbo said, 'Even so, you have already received thirty blows from me.' Lingyou threw the hoe to the ground three times again, then sighed. Huangbo said, 'My school will flourish greatly in the world through you.' (Weishan asked Yangshan, 'Did Huangbo only instruct Linji Yixuan (臨濟義玄) at that time, or was there someone else?' Yangshan said, 'There was, but the times are too distant, I don't want to tell the Abbot.' Weishan said, 'Even so, I still want to know, tell me.' Yangshan said, 'One person points south to Wu and Yue, and the orders are carried out, but it stops when it encounters a great wind.') Once, Huangbo went to the kitchen and asked the cook (飯頭, a monastic officer) what he was doing. The cook said, 'Sorting the rice for the monks' meals.' Huangbo said, 'How much is eaten in one meal?' The cook said, 'Two stones and five dou.' Huangbo said, 'Isn't that too much?' The cook said, 'I'm still afraid it's not enough.' Huangbo then struck him. The cook told Lingyou, and Lingyou said, 'I will go with you to investigate this old fellow.' As soon as they arrived, they stood in attendance.
。檗舉前話。師曰。飯頭不會。請和尚代一轉語。檗曰。汝但舉。師曰。莫太多麼。檗曰。來日更吃一頓。師曰。說甚麼來日。即今便吃。隨後打一掌。檗曰。這風顛漢。又來這裡捋虎鬚。師喝一喝便出(溈山舉問仰山。此二尊宿意。作么生。仰山曰。和尚作么生。溈山曰。養子方知父慈。仰山曰。不然。溈山曰。子又作么生。仰山曰。大似勾賊破家) 師半夏上黃檗。見黃檗看經。師曰。我將謂是個人元來是揞黑豆老和尚。住數日乃辭。檗曰。汝破夏來。何不終夏去。師曰。某甲暫來。禮拜和尚。檗便打。趁令去。師行數里疑此事。卻回終夏。后又辭檗。檗曰。甚處去。師曰。不是河南。便歸河北。檗便打。師約住與一掌。檗大笑。乃喚侍者。將百丈先師禪板幾案來。師曰。侍者將火來。檗曰。不然。子但將去。已後坐斷天下人舌頭去在 師到達磨塔頭。塔主問。先禮佛。先禮祖。師曰。祖佛俱不禮。主曰。祖佛與長老。有甚冤家。師拂袖便出 師為黃檗。馳書至溈山。與仰山語次。仰曰。老兄向後北去。有個住處。師曰。豈有與么事。仰曰。但去已后。有一人佐輔汝。此人祇是有頭無尾。有始無終。(懸記普化) 師后住鎮州臨濟。學侶雲集。一日謂普化克符二上座曰。我欲於此建立黃檗宗旨。汝且成褫我。二人
【現代漢語翻譯】 現代漢語譯本： 檗（Huangbo，人名）提起之前的話頭。師（Linji，人名）說：『飯頭（負責齋飯的人）不會（意指不理解）。請和尚（指黃檗）代為轉換一句。』檗說：『你只管說。』師說：『莫不是太多了嗎？』檗說：『來日再吃一頓。』師說：『說什麼來日，現在就吃！』隨後打了他一掌。檗說：『這瘋癲漢，又來這裡捋虎鬚。』師喝了一聲便走了。（溈山（Weishan，人名）舉此事問仰山（Yangshan，人名）：『這兩位尊宿（指臨濟和黃檗）是什麼意思？』仰山說：『和尚您覺得呢？』溈山說：『養兒子才知道父親的慈愛。』仰山說：『不然。』溈山說：『你又覺得怎樣？』仰山說：『很像勾結賊人來敗壞家業。』） 師在半夏（地名）拜訪黃檗，見黃檗在看經。師說：『我以為是個真人，原來是個蒙著眼睛的老和尚。』住了幾天就告辭。檗說：『你破夏（指未滿三個月）而來，為何不待到夏末再走？』師說：『我只是暫時來禮拜和尚。』檗便打他，趕他走。師走了幾里路，對這件事感到疑惑，又回去住了整個夏天。後來又向黃檗告辭。檗說：『去哪裡？』師說：『不是河南，便回河北。』檗便打他。師攔住，還了一掌。檗大笑，便叫侍者將百丈（Baizhang，人名）先師的禪板幾案拿來。師說：『侍者，拿火來。』檗說：『不然，你只管拿去，以後用來堵住天下人的嘴巴。』 師到達磨（Bodhidharma，佛教禪宗始祖）塔頭（地名），塔主問：『先禮佛，還是先禮祖？』師說：『祖和佛都不禮。』塔主說：『祖和佛與長老有什麼冤仇？』師拂袖便走了。 師為黃檗送信到溈山，與仰山談話時，仰山說：『老兄以後往北去，有個住處。』師說：『豈有這樣的事？』仰山說：『去了以後，會有一個人輔佐你，這個人只是有頭無尾，有始無終。』（預言普化（Puhua，人名）） 師後來住在鎮州（Zhenzhou，地名）臨濟（Linji，地名），學徒雲集。一日對普化、克符（Kefu，人名）兩位上座說：『我想要在這裡建立黃檗的宗旨，你們且來成就或貶低我。』
【English Translation】 English version: Huangbo brought up the previous conversation. Master Linji said, 'The cook doesn't understand. Please, venerable monk (referring to Huangbo), offer an alternative explanation.' Huangbo said, 'Just tell me what you think.' Master Linji said, 'Isn't it too much?' Huangbo said, 'Let's have another meal tomorrow.' Master Linji said, 'What tomorrow? Let's eat right now!' Then he slapped him. Huangbo said, 'This crazy man, coming here to stroke the tiger's whiskers again!' Master Linji shouted and left. (Weishan raised this matter and asked Yangshan, 'What do these two venerable monks (referring to Linji and Huangbo) mean?' Yangshan said, 'What do you think, venerable monk?' Weishan said, 'Only when you raise a child do you know your father's kindness.' Yangshan said, 'Not so.' Weishan said, 'What do you think then?' Yangshan said, 'It's very much like colluding with thieves to ruin the family.') Master Linji visited Huangbo at Banxia. He saw Huangbo reading the scriptures. Master Linji said, 'I thought it was a real person, but it turns out to be an old monk covering his eyes.' After staying for a few days, he bid farewell. Huangbo said, 'You came before the end of the summer retreat, why not stay until the end of the summer?' Master Linji said, 'I just came to pay my respects to the venerable monk.' Huangbo hit him and chased him away. Master Linji walked a few miles, doubting this matter, and returned to stay for the entire summer. Later, he bid farewell to Huangbo again. Huangbo said, 'Where are you going?' Master Linji said, 'Not to Henan, but back to Hebei.' Huangbo hit him. Master Linji blocked it and returned a palm strike. Huangbo laughed loudly and called the attendant to bring the meditation platform and desk of the late Master Baizhang. Master Linji said, 'Attendant, bring fire.' Huangbo said, 'No, just take it. In the future, it will be used to shut the mouths of everyone in the world.' Master Linji arrived at the stupa of Bodhidharma. The stupa master asked, 'Do you bow to the Buddha first, or to the Patriarch first?' Master Linji said, 'I bow to neither the Patriarch nor the Buddha.' The stupa master said, 'What enmity do the Patriarch and the Buddha have with the elder?' Master Linji flicked his sleeve and left. Master Linji delivered a letter from Huangbo to Weishan. While talking with Yangshan, Yangshan said, 'Brother, you will go north in the future and have a place to stay.' Master Linji said, 'How could such a thing be?' Yangshan said, 'After you go, there will be someone to assist you, but this person will only have a head and no tail, a beginning and no end.' (A prophecy about Puhua) Later, Master Linji lived in Linji, Zhenzhou (now Zhengding, Hebei), and students gathered in large numbers. One day, he said to the two senior monks Puhua and Kefu, 'I want to establish the Huangbo lineage here. You should either praise or criticize me.'
珍重下去。三日後。普化卻上來。問和尚三日前。說甚麼。師便打。三日後。克符上來。問和尚前日打普化。作甚麼。師亦打。至晚小參曰。有時奪人不奪境。有時奪境不奪人。有時人境兩俱奪。有時人境俱不奪。克符問。如何是奪人不奪境。師曰。煦日發生鋪地錦。嬰兒垂髮白如絲。曰如何是奪境不奪人。師曰。王令已行天下遍。將軍塞外絕煙塵。曰如何是人境俱奪。師曰。並汾絕信。獨處一方。曰如何是人境俱不奪。師曰。王登寶殿。野老謳歌 僧問。如何是真佛真法真道。乞師開示。師曰。佛者。心清凈是。法者。心光明是道者。處處無礙凈光是。三即一。皆是空名而無實有。如真正作道人。唸唸心不間斷。自達磨大師從西土來。祇是覓個不受人惑底人。后遇二祖。一言便了。始知從前虛用工夫。山僧今日見處。與祖佛不別。若第一句。中。薦得堪與祖佛為師。若第二句中。薦得堪與人天為師。若第三句中。薦得自救不了。僧便問。如何是第一句。師曰。三要印開朱點窄。未容擬議主賓分。曰如何是第二句。師曰。妙解豈容無著問。漚和爭負截流機。曰如何是第三句。師曰。但看柵頭弄傀儡。抽牽全藉里頭人。乃曰。大凡演唱宗乘。一句中須具三元門。一元門須具三要。有權有實。有照有用。汝等諸人。作么生
【現代漢語翻譯】 現代漢語譯本 珍重地生活下去。三天後，普化禪師又來，問趙州和尚三天前說了什麼。趙州禪師便打了他。三天後，克符禪師又來，問和尚前天打普化禪師，是為什麼。趙州禪師也打了他。到了晚上小參時，趙州禪師說：『有時奪人不奪境，有時奪境不奪人，有時人境兩俱奪，有時人境俱不奪。』克符禪師問：『如何是奪人不奪境？』趙州禪師說：『溫暖的陽光催生出遍地錦繡，嬰兒的頭髮垂下來白得像絲。』克符禪師問：『如何是奪境不奪人？』趙州禪師說：『君王的政令已經通行天下，將軍在邊塞之外斷絕了戰火的塵埃。』克符禪師問：『如何是人境俱奪？』趙州禪師說：『并州（今山西太原）和汾州（今山西汾陽）斷絕了音信，獨自處在一方。』克符禪師問：『如何是人境俱不奪？』趙州禪師說：『君王登上寶殿，鄉野老翁歌唱太平。』 有僧人問：『什麼是真佛、真法、真道？請和尚開示。』趙州禪師說：『所謂佛，就是心清凈；所謂法，就是心光明；所謂道，就是處處沒有阻礙的清凈光明。三者實為一體，都是虛假的名詞而沒有實際的存在。如果真正做修道之人，唸唸之間心不間斷，自從達摩大師從西土（指印度）來，只是尋找一個不受人迷惑的人。後來遇到二祖慧可，一句話就明白了。才知道從前白費了功夫。我趙州和尚今天所見到的，與歷代祖師和佛沒有差別。如果在第一句中，領悟得透徹，就可以與祖師和佛做老師；如果在第二句中，領悟得透徹，就可以與人天做老師；如果在第三句中，領悟得透徹，自己都救不了自己。』 僧人便問：『如何是第一句？』趙州禪師說：『三要印開朱點窄，未容擬議主賓分。』僧人問：『如何是第二句？』趙州禪師說：『精妙的理解難道容許沒有著落的提問，水泡和水花怎能承擔截斷水流的重任？』僧人問：『如何是第三句？』趙州禪師說：『但看柵欄前玩弄的傀儡，抽動牽引全靠里頭的人。』 於是趙州禪師說：『大凡演說宗門佛法，一句話中必須具備三元門，一元門必須具備三要，有權巧，有真實，有觀照，有作用。你們這些人，怎麼做呢？』
【English Translation】 English version Cherish your life and continue. Three days later, Puhua came again and asked the Abbot, 'What did you say three days ago?' The Abbot then struck him. Three days later, Kefu came and asked the Abbot, 'Why did you strike Puhua the other day?' The Abbot also struck him. In the evening, during the small assembly, the Abbot said, 'Sometimes one seizes the person but not the environment; sometimes one seizes the environment but not the person; sometimes one seizes both person and environment; sometimes one seizes neither person nor environment.' Kefu asked, 'What is seizing the person but not the environment?' The Abbot said, 'The warm sun brings forth brocade covering the earth; the infant's hair hangs down, white as silk.' Kefu asked, 'What is seizing the environment but not the person?' The Abbot said, 'The king's decree has spread throughout the land; the general has extinguished the dust of war beyond the borders.' Kefu asked, 'What is seizing both person and environment?' The Abbot said, 'Bingzhou (present-day Taiyuan, Shanxi) and Fenzhou (present-day Fenyang, Shanxi) have cut off communication, dwelling alone in one place.' Kefu asked, 'What is seizing neither person nor environment?' The Abbot said, 'The king ascends the precious throne; the old villagers sing songs of peace.' A monk asked, 'What is true Buddha, true Dharma, true Dao? Please enlighten us, Master.' The Abbot said, 'Buddha is the purity of mind; Dharma is the light of mind; Dao is the unobstructed pure light everywhere. The three are one, all being empty names without real existence. If one truly practices the Dao, with uninterrupted mindfulness, since Bodhidharma (達磨大師) came from the Western Land (西土, referring to India), he was only seeking someone who would not be deluded by others. Later, he met the Second Patriarch Huike (二祖慧可), and understood with a single word. Only then did he realize that his previous efforts were in vain. What I, Zhaozhou (趙州和尚), see today is no different from the ancestral teachers and Buddhas. If one comprehends thoroughly the first phrase, one can be a teacher to the ancestral teachers and Buddhas; if one comprehends thoroughly the second phrase, one can be a teacher to humans and devas; if one comprehends thoroughly the third phrase, one cannot even save oneself.' The monk then asked, 'What is the first phrase?' The Abbot said, 'The three essentials open, the cinnabar dot is narrow; there is no room for deliberation, host and guest are distinct.' The monk asked, 'What is the second phrase?' The Abbot said, 'Subtle understanding cannot tolerate questions without grounding; how can bubbles and foam bear the burden of cutting off the flow?' The monk asked, 'What is the third phrase?' The Abbot said, 'Just look at the puppets playing in front of the fence; the pulling and drawing all depend on the person inside.' Then Zhaozhou (趙州禪師) said, 'Generally speaking, when expounding the teachings of the Zen school, one phrase must contain the three gates of origin; one gate of origin must contain the three essentials, having skillful means, having truth, having illumination, having function. What are you all going to do?'
會 師謂僧曰。有時一喝。如金剛王寶劍。有時一喝。如踞地師子。有時一喝。如探竿影草。有時一喝。不作一喝用。汝作么生會。僧擬議。師便喝 示眾。參學之人。大鬚子細。如賓主相見。便有言論往來。或應物現形。或全體作用。或把機權喜怒。或現半身。或乘師子。或乘象王。如有真正學人。便喝。先拈出一個膠盆子。善知識不辯是境。便上他境上。作模作樣。便被學人又喝。前人不肯放下。此是膏肓之病。不堪醫治。喚作賓看主。或是善知識不拈出物。祇隨學人問處即奪。學人被奪。抵死不肯放。此是主看賓。或有學人。應一個清凈境。出善知識前。知識辯得是境。把得拋向坑裡。學人言。大好善知識。知識即曰。咄哉。不識好惡。學人便禮拜。此喚作主看主。或有學人。披枷帶鎖。出善知識前。知識。更與安一重枷鎖。學人歡喜。彼此不辯。喚作賓看賓。大德。山僧所舉。皆是辯魔揀異。知其邪正 師問洛浦。從上來。一人行棒。一人行喝。阿那個親。曰總不親。師曰。親處作么生。浦便喝。師便打 上堂。有一人。論劫在途中。不離家舍。有一人。離家舍不在途中。那個合受人天供養 師問院主。甚處去來。曰州中糶黃米來。師曰。糶得盡么。主曰。糶得盡。師以拄杖畫一畫曰。還糶得這個么。主便喝
【現代漢語翻譯】 現代漢語譯本 趙州（地名）和尚對僧人說：『有時一喝，如金剛王寶劍（比喻斬斷煩惱的智慧）。有時一喝，如踞地師子（比喻威猛不可侵犯）。有時一喝，如探竿影草（比喻試探對方的深淺）。有時一喝，不作一喝用（比喻超越言語的境界）。你作何理解？』僧人猶豫不決，趙州（地名）和尚便喝了一聲。 趙州（地名）和尚開示大眾：『參學之人，必須仔細。如同賓主相見，便有言論往來。或應物現形，或全體作用，或把持機權喜怒，或現半身，或乘師子，或乘象王。如有真正學人，便喝一聲，先拋出一個膠盆子（比喻虛假的境界）。善知識（指有智慧的導師）不辨別這是虛假的境界，便落入他的境界中，裝模作樣，便被學人又喝一聲。前人不肯放下，這是膏肓之病（比喻病入膏肓，不可救藥），不堪醫治。這叫做賓看主。或是善知識不拋出任何東西，只是隨著學人提問之處立即奪取（學人的主導權），學人被奪取，抵死不肯放，這是主看賓。或有學人，應一個清凈境，出現在善知識面前，知識辨別出這是虛假的境界，抓住它拋向坑裡。學人說：『大好善知識！』知識便說：『咄哉！不識好惡。』學人便禮拜。這叫做主看主。或有學人，披枷帶鎖，出現在善知識面前，知識更給他安上一重枷鎖，學人歡喜，彼此不辨，這叫做賓看賓。』 『大德，山僧（謙稱，指趙州和尚自己）所舉的這些，都是爲了辨別魔境，揀擇差異，知道什麼是邪，什麼是正。』 趙州（地名）和尚問洛浦（人名）：『從上來，一人行棒，一人行喝，哪個更親切？』洛浦（人名）說：『總不親切。』趙州（地名）和尚說：『親切處如何？』洛浦（人名）便喝了一聲，趙州（地名）和尚便打了他。 趙州（地名）和尚上堂說法：『有一個人，論劫（極長的時間單位）都在途中，不離家舍。有一個人，離家舍不在途中。哪個合受人天供養？』 趙州（地名）和尚問院主：『從哪裡回來？』院主說：『從州中糶（賣）黃米回來。』趙州（地名）和尚說：『糶得盡了嗎？』院主說：『糶得盡了。』趙州（地名）和尚用拄杖畫了一畫說：『還糶得這個嗎？』院主便喝了一聲。
【English Translation】 English version Master Zhao (place name) said to a monk: 'Sometimes a shout is like the Vajra King's precious sword (metaphor for the wisdom to cut off afflictions). Sometimes a shout is like a lion crouching on the ground (metaphor for being majestic and inviolable). Sometimes a shout is like probing the grass with a pole (metaphor for testing the depth of the other person). Sometimes a shout is not used as a shout (metaphor for transcending the realm of language). How do you understand it?' The monk hesitated, and Master Zhao (place name) shouted. Master Zhao (place name) addressed the assembly: 'Those who study must be careful. It is like a guest and host meeting, and there is verbal exchange. Sometimes responding to things and manifesting forms, sometimes the whole body functioning, sometimes grasping the power of opportunity, joy and anger, sometimes manifesting half a body, sometimes riding a lion, sometimes riding an elephant king. If there is a true student, he will shout, first throwing out a glue pot (metaphor for false realm). If the good advisor (referring to a wise teacher) does not recognize this as a false realm, he will fall into his realm, acting like a model, and will be shouted at again by the student. If the former person is unwilling to let go, this is a disease in the marrow (metaphor for being terminally ill, incurable), and cannot be cured. This is called the guest looking at the host. Or the good advisor does not throw out anything, but immediately seizes (the student's initiative) wherever the student asks. The student is seized, and refuses to let go until death. This is the host looking at the guest. Or there is a student who responds with a pure realm, appearing before the good advisor, and the advisor recognizes it as a false realm, grabs it and throws it into a pit. The student says: 'Great good advisor!' The advisor then says: 'Tush! Not knowing good from bad.' The student then bows. This is called the host looking at the host. Or there is a student who, wearing shackles, appears before the good advisor, and the advisor puts another layer of shackles on him, and the student is happy, and neither recognizes the other. This is called the guest looking at the guest.' 'Virtuous ones, what this mountain monk (humble term, referring to Master Zhao himself) has mentioned is all to distinguish demonic realms, choose differences, and know what is evil and what is right.' Master Zhao (place name) asked Luopu (person's name): 'From the beginning, one person wields the stick, one person shouts, which is more intimate?' Luopu (person's name) said: 'Neither is intimate.' Master Zhao (place name) said: 'How about the intimate place?' Luopu (person's name) then shouted, and Master Zhao (place name) hit him. Master Zhao (place name) ascended the hall to preach: 'There is a person who, for kalpas (extremely long unit of time), is on the road, not leaving home. There is a person who, leaving home, is not on the road. Which one deserves to receive the offerings of humans and gods?' Master Zhao (place name) asked the abbot: 'Where are you coming from?' The abbot said: 'Coming from the state selling yellow rice.' Master Zhao (place name) said: 'Have you sold it all?' The abbot said: 'Sold it all.' Master Zhao (place name) drew a line with his staff and said: 'Can you sell this too?' The abbot then shouted.
。師便打。典座至師舉前話。座曰。院主不會和尚意。師曰。你又作么生。座禮拜。師亦打 上堂。一人在孤峰頂上。無出身路。一人在十字街頭。亦無向背。且道。那個在前。那個在後。不作維摩詰。不作傅大士。珍重 有一老宿參。便問。禮拜即是。不禮拜即是。師便喝。宿便拜。師曰。好個草賊。宿曰。賊賊。便出去師曰。莫道無事好。時首座侍立。師曰。還有過也無。座曰。有師曰。賓家有過。主家有過。曰二俱有過。師曰。過在甚麼處。座便出去。師曰。莫道無事好(南泉聞曰。官馬相踏) 師到京行化。至一家門首曰。家常添缽。有婆曰。太無厭生。師曰。飯也未曾得。何言太無厭生。婆便閉卻門 師升堂。有僧出。師便喝。僧亦喝。復禮拜。師便打 趙州。遊方到院。在後架洗腳次。師便問如何是祖師西來意。州曰。恰遇山僧洗腳。師近前作聽勢。州曰。會即便會。啖啄作什麼。師便歸方丈。州曰。三十年行腳。今日錯為人下注腳 問僧。甚處來。曰定州來。師拈棒。僧擬議。師便打。僧不肯。師曰。已后遇明眼人去在。僧后參三聖。才舉前話。三聖便打。僧擬議。聖又打 師應機多用喝。會下參徒。亦學師喝。師曰。汝等總學我喝。我今問汝。有一人從東堂出。一人從西堂出。兩人齊喝。一聲這裡。
分得賓主么。汝且作么生分。若分不得。已后不得學老僧喝 示眾。我有時先照後用。有時先用后照。有時照用同時。有時照用不同。時先照後用有人在。先用后照有法在。照用同時。驅耕夫之牛。奪饑人之食。敲骨取髓。痛下針錐。照用不同時。有問有答。立賓立主。合水和泥。應機接物。若是過量人。向未舉已前。撩起便行。猶較些子 師到龍光。值上堂。師出問。不展鋒铓。如何得勝。光據坐。師曰。大善知識。豈無方便。光瞪目曰。嗄。師以手指曰。這老漢。今日敗缺也 次到三峰平處。平問。甚處來。師曰。黃檗來。平曰。黃檗有何言句。師曰。金牛昨夜遭塗炭。直至如今不見蹤。平曰。金風吹玉管。那個是知音。師曰。直透萬里關。不住青霄內。平曰。子這一問太高生。師曰。龍生金鳳子。衝破碧琉璃。平曰。且坐喫茶。又問。近離甚處。師曰。龍光。平曰。龍光近日如何。師便出去 往鳳林。路逢一婆子。婆問。甚處去。師曰。鳳林去。婆曰。恰值鳳林不在。師曰。甚處去。婆便行。師召婆。婆回首。師便行 到鳳林曰。有事相借問得么。師曰。何得剜肉作瘡。林曰。海月澄無影。游魚獨自迷。師曰。海月既無影。游魚何得迷。林曰。觀風知浪起。玩水野帆飄。師曰。孤蟾獨耀江山靜。長嘯一聲天地秋
【現代漢語翻譯】 現代漢語譯本 分得賓主么？你且怎麼生分？若分不得，以後不得學老僧喝！示眾：我有時先照後用，有時先用后照，有時照用同時，有時照用不同。先照後用有人在，先用后照有法在，照用同時，驅耕夫之牛，奪饑人之食，敲骨取髓，痛下針錐。照用不同時，有問有答，立賓立主，合水和泥，應機接物。若是過量人，向未舉已前，撩起便行，猶較些子。 師到龍光，值上堂。師出問：『不展鋒铓，如何得勝？』光據坐。師曰：『大善知識，豈無方便？』光瞪目曰：『嗄！』師以手指曰：『這老漢，今日敗缺也！』 次到三峰平處，平問：『甚處來？』師曰：『黃檗來。』平曰：『黃檗有何言句？』師曰：『金牛昨夜遭塗炭，直至如今不見蹤。』平曰：『金風吹玉管，那個是知音？』師曰：『直透萬里關，不住青霄內。』平曰：『子這一問太高生。』師曰：『龍生金鳳子，衝破碧琉璃。』平曰：『且坐喫茶。』又問：『近離甚處？』師曰：『龍光。』平曰：『龍光近日如何？』師便出去。 往鳳林，路逢一婆子。婆問：『甚處去？』師曰：『鳳林去。』婆曰：『恰值鳳林不在。』師曰：『甚處去？』婆便行。師召婆，婆回首。師便行。 到鳳林曰：『有事相借問得么？』林曰：『何得剜肉作瘡？』林曰：『海月澄無影，游魚獨自迷。』師曰：『海月既無影，游魚何得迷？』林曰：『觀風知浪起，玩水野帆飄。』師曰：『孤蟾獨耀江山靜，長嘯一聲天地秋。』
【English Translation】 English version Can you distinguish between guest and host? How do you distinguish them? If you cannot distinguish them, you are not allowed to imitate this old monk's shout in the future! I will demonstrate to you all: Sometimes I illuminate first and then apply; sometimes I apply first and then illuminate; sometimes illumination and application are simultaneous; sometimes illumination and application are not simultaneous. There are people in 'illuminate first and then apply'; there is Dharma in 'apply first and then illuminate'. 'Illumination and application are simultaneous' is like driving the farmer's ox and stealing the hungry man's food, or like knocking on bones to extract marrow and inflicting pain with needles. 'Illumination and application are not simultaneous' involves questions and answers, establishing guest and host, mixing water and mud, and responding to situations appropriately. If one is an extraordinary person, they would act before anything is even mentioned, which is slightly better. The master arrived at Longguang. It happened to be during a Dharma talk. The master came out and asked, 'Without displaying any sharp edges, how can one achieve victory?' Longguang sat firmly. The master said, 'Great virtuous teacher, do you have no expedient means?' Longguang glared and said, 'Ah!' The master pointed with his finger and said, 'This old man has failed today!' Next, he arrived at Sanfeng Ping's place. Ping asked, 'Where do you come from?' The master said, 'From Huangbo.' Ping said, 'What are Huangbo's words?' The master said, 'The golden ox suffered disaster last night and has not been seen since.' Ping said, 'The golden wind blows the jade flute; who is the one who understands the music?' The master said, 'Directly penetrating ten thousand miles of passes, not dwelling within the blue sky.' Ping said, 'Your question is too lofty.' The master said, 'The dragon gives birth to a golden phoenix, breaking through the blue lapis lazuli.' Ping said, 'Please sit and have some tea.' He then asked, 'Where did you recently depart from?' The master said, 'Longguang.' Ping said, 'How is Longguang recently?' The master then went out. On the way to Fenglin, he met an old woman. The old woman asked, 'Where are you going?' The master said, 'Going to Fenglin.' The old woman said, 'It just so happens that Fenglin is not there.' The master said, 'Where did he go?' The old woman then left. The master called to the old woman, and she turned her head. The master then left. Arriving at Fenglin, he said, 'May I ask you something?' Fenglin said, 'Why create a wound by cutting flesh?' Fenglin said, 'The sea moon is clear and without shadow; the swimming fish are lost on their own.' The master said, 'If the sea moon has no shadow, how can the swimming fish be lost?' Fenglin said, 'Observing the wind, one knows the waves are rising; playing in the water, the wild sails drift.' The master said, 'The solitary moon shines alone, the rivers and mountains are still; with a long whistle, the heavens and earth are autumn.'
。林曰。任張三寸揮天地一句。臨機試道看。師曰。路逢劍客須呈劍。不是詩人不獻詩。林便休。師乃有頌曰。大道絕同。任向西東。石火莫及。電光罔通(溈山問仰山。石火莫及。電光罔通。從上諸聖。以何為人。仰曰。和尚意作么生。溈曰。但有言說。都無實義。仰曰。不然。溈曰。子又作么生。仰曰。官不容針私通車馬) 麻谷問。十二面觀音。那個是正面。師下禪床擒住曰。十二面觀音甚處去也。速道速道。谷轉身擬坐。師便打。谷接住棒相捉。歸方丈 師問一尼。善來惡來。尼便喝。師拈棒曰。更道更道。尼又喝。師便打 師一日拈糊餅。示洛浦曰。萬種千般。不離這個。其理不二。浦曰。如何是不二之理。師再拈起餅示之。浦曰。與么則萬種千般也。師曰。屙屎見解。浦曰。羅公照鏡 師見僧來。舉起拂子。僧禮拜。師便打。又有僧來。師亦舉拂子。僧不顧。師亦打。又有僧來參。師舉拂子。僧曰。謝和尚指示。師亦打。(雲門代曰。祇宜老漢。大覺曰。得即得。猶未見臨濟機在) 麻谷問。大悲千手眼。那個是正眼。師搊住曰。大悲千手眼。作么生是正眼。速道速道。谷拽師下禪床卻坐。師問訊曰。不審。谷擬議。師便喝。拽谷下禪床卻坐。谷便出 上堂。僧問如何是佛法大意。師豎起拂子。僧便喝。
【現代漢語翻譯】 現代漢語譯本 林（臨濟義玄）說：『任憑張三寸（指舌頭）來揮動天地』這句話，臨機考驗你的道行，看你如何作答。』 師（臨濟義玄）說：『路逢劍客，必須呈上劍術；不是詩人，不必獻上詩作。』 林（臨濟義玄）便停止了問話。師（臨濟義玄）於是作頌說：『大道絕無相同之處，任你向西向東。石火一閃而過，電光也難以捕捉。（溈山靈佑問仰山慧寂：石火莫及，電光罔通，從上諸聖，以何為人？仰山慧寂說：和尚您意下如何？溈山靈佑說：只要有言語表達，都無實際意義。仰山慧寂說：不然。溈山靈佑說：你又怎麼認為？仰山慧寂說：官不容針，私通車馬。）』 麻谷寶徹問：『十二面觀音（Avalokiteśvara，佛教菩薩，具有十二個面孔）中，哪個是正面？』 師（臨濟義玄）走下禪床擒住麻谷寶徹說：『十二面觀音（Avalokiteśvara）哪裡去了？快說快說！』 麻谷寶徹轉身想要坐下，師（臨濟義玄）便打他。麻谷寶徹接住棒子互相扭打，然後回到方丈室。 師（臨濟義玄）問一個尼姑：『善來惡來？』 尼姑便喝斥。師（臨濟義玄）拿起棒子說：『再說再說！』 尼姑又喝斥。師（臨濟義玄）便打她。 師（臨濟義玄）一日拿起一個糊餅，向洛浦元安展示說：『萬種千般，不離這個。其理不二。』 洛浦元安說：『如何是不二之理？』 師（臨濟義玄）再次拿起餅展示給他看。洛浦元安說：『這樣說來，就是萬種千般了。』 師（臨濟義玄）說：『屙屎見解！』 洛浦元安說：『羅公照鏡。』 師（臨濟義玄）看見僧人來，舉起拂塵。僧人禮拜。師（臨濟義玄）便打他。又有僧人來，師（臨濟義玄）也舉起拂塵。僧人不理睬。師（臨濟義玄）也打他。又有僧人來參拜，師（臨濟義玄）舉起拂塵。僧人說：『謝謝和尚指示。』 師（臨濟義玄）也打他。（雲門文偃代替他說：只適合老漢。大覺禪師說：得到就是得到，但還沒見到臨濟義玄的機鋒所在。） 麻谷寶徹問：『大悲千手眼（Mahākaruṇā，觀音菩薩的化身，具有千手千眼）中，哪個是正眼？』 師（臨濟義玄）抓住他說：『大悲千手眼（Mahākaruṇā），怎麼才是正眼？快說快說！』 麻谷寶徹拽師（臨濟義玄）下禪床卻坐。師（臨濟義玄）問訊說：『不審。』 麻谷寶徹猶豫不決。師（臨濟義玄）便喝斥，拽麻谷寶徹下禪床卻坐。麻谷寶徹便出去了。 上堂，僧人問：『如何是佛法大意？』 師（臨濟義玄）豎起拂塵。僧人便喝斥。
【English Translation】 English version Lin (Linji Yixuan) said, 'Let Zhang Sancun (referring to the tongue) wave heaven and earth.' Test your practice on the spot, and see how you answer.' The Master (Linji Yixuan) said, 'When you meet a swordsman on the road, you must present your swordsmanship; if you are not a poet, you don't need to offer poetry.' Lin (Linji Yixuan) then stopped asking questions. The Master (Linji Yixuan) then composed a verse saying: 'The Great Path is absolutely not the same, let you go west and east. A spark of flint passes in an instant, and even lightning is difficult to capture. (Weishan Lingyou asked Yangshan Huiji: A spark of flint passes in an instant, and even lightning is difficult to capture. What do all the sages from above take as a person? Yangshan Huiji said: What do you mean, Master? Weishan Lingyou said: As long as there is verbal expression, there is no real meaning. Yangshan Huiji said: No. Weishan Lingyou said: What do you think? Yangshan Huiji said: Officials do not allow needles, but privately allow carriages and horses.)' Magu Baoce asked, 'Among the twelve-faced Avalokiteśvara (Avalokiteśvara, a Buddhist bodhisattva with twelve faces), which is the front face?' The Master (Linji Yixuan) stepped down from the Zen bed, grabbed Magu Baoce, and said, 'Where has the twelve-faced Avalokiteśvara (Avalokiteśvara) gone? Speak quickly! ' Magu Baoce turned around and tried to sit down, and the Master (Linji Yixuan) hit him. Magu Baoce caught the stick and wrestled with each other, and then returned to the abbot's room. The Master (Linji Yixuan) asked a nun, 'Good come, evil come?' The nun scolded. The Master (Linji Yixuan) picked up the stick and said, 'Say it again, say it again!' The nun scolded again. The Master (Linji Yixuan) hit her. One day, the Master (Linji Yixuan) picked up a paste cake and showed it to Luopu Yuanan, saying, 'Ten thousand kinds, thousands of kinds, cannot be separated from this. The principle is not two.' Luopu Yuanan said, 'What is the principle of non-duality?' The Master (Linji Yixuan) picked up the cake again and showed it to him. Luopu Yuanan said, 'In that case, it is ten thousand kinds, thousands of kinds.' The Master (Linji Yixuan) said, 'Shitting understanding!' Luopu Yuanan said, 'Lord Luo looks in the mirror.' The Master (Linji Yixuan) saw a monk coming and raised his whisk. The monk bowed. The Master (Linji Yixuan) hit him. Another monk came, and the Master (Linji Yixuan) also raised his whisk. The monk ignored him. The Master (Linji Yixuan) also hit him. Another monk came to pay homage, and the Master (Linji Yixuan) raised his whisk. The monk said, 'Thank you, Master, for your guidance.' The Master (Linji Yixuan) also hit him. (Yunmen Wenyan said on his behalf: Only suitable for old men. Great Enlightenment Zen Master said: Getting it is getting it, but still haven't seen where Linji Yixuan's quick wit lies.) Magu Baoce asked, 'Among the Great Compassion Thousand Hands and Eyes (Mahākaruṇā, a manifestation of Avalokiteśvara Bodhisattva with a thousand hands and a thousand eyes), which is the right eye?' The Master (Linji Yixuan) grabbed him and said, 'Great Compassion Thousand Hands and Eyes (Mahākaruṇā), what is the right eye? Speak quickly! ' Magu Baoce dragged the Master (Linji Yixuan) off the Zen bed and sat down instead. The Master (Linji Yixuan) asked, 'I don't know.' Magu Baoce hesitated. The Master (Linji Yixuan) scolded, dragged Magu Baoce off the Zen bed and sat down instead. Magu Baoce then went out. Ascending the hall, a monk asked, 'What is the great meaning of the Buddha-dharma?' The Master (Linji Yixuan) raised his whisk. The monk scolded.
師便打。又僧問。如何是佛法大意。師亦豎拂子。僧便喝。師亦喝。僧擬議。師便打。乃曰。大眾。夫為法者。不避喪身失命。我于黃檗先師處。三度問佛法的的大意。三度被打。如蒿枝拂相似。如今更思一頓。誰為下手。時有僧出曰。某甲下手。師度與拄杖。僧擬接。師便打 同普化。赴施主齋次。師問。毛吞巨海。芥納須彌。為復是神通妙用。為復是法爾如然。化趯倒飯床。師曰。太粗生。曰這裡是甚麼所在。說粗說細。次日又同赴齋。師復問。今日供養。何似昨日。化又趯倒飯床師曰。得即得。太粗生。化喝曰。瞎漢。佛法說甚麼粗細。師乃吐舌 師與王常侍。到僧堂。王問。這一堂。僧還看經么。師曰。不看經。曰還習禪么。師曰。不習禪。曰既不看經。又不習禪。畢竟作個甚麼。師曰。總教伊成佛作祖去。曰金屑雖貴。落眼成翳。師曰。我將謂你是個俗漢 師上堂次。兩堂首座相見。同時下喝。僧問。師還有賓主也無。師曰。賓主歷然。師召眾曰。要會臨濟賓主句。問取堂中二首座 師后居大名府興化寺東堂。唐懿宗咸通八年丁亥四月十日。將示滅。說傳法偈曰。沿流不止問如何。真照無邊說似他。離相離名人不稟。吹毛用了急須磨。復謂眾曰。吾滅后。不得滅卻吾正法眼藏三聖出曰。爭敢滅卻和尚正法眼
【現代漢語翻譯】 現代漢語譯本 師父便打了他。又有僧人問：『如何是佛法的大意？』師父也豎起拂塵。僧人便喝斥。師父也喝斥。僧人猶豫不決，師父便打了他。於是說：『各位，作為求法的人，不應害怕喪身失命。我曾在黃檗（Huangbo，禪師名）先師處，三次問佛法的大意，三次被打，像蒿枝拂過一樣。如今再想挨一頓打，誰來動手？』當時有個僧人出來說：『我來動手。』師父遞給他拄杖，僧人剛要接，師父便打了他。 （師父）與普化（Puhua，人名）一同去施主家應齋。師父問：『毛孔吞沒大海，芥子容納須彌山（Xumi Mountain，佛教中的聖山），是神通妙用，還是本來如此？』普化踢翻了飯桌。師父說：『太粗魯了。』普化說：『這裡是什麼地方？說粗說細。』第二天又一同去應齋，師父又問：『今天的供養，和昨天比如何？』普化又踢翻了飯桌。師父說：『得到是得到了，太粗魯了。』普化喝斥道：『瞎漢，佛法說什麼粗細？』師父於是吐了吐舌頭。 師父與王常侍（Wang Changshi，官名）到僧堂。王問：『這一堂的僧人還看經書嗎？』師父說：『不看經書。』王問：『還習禪嗎？』師父說：『不習禪。』王問：『既不看經書，又不習禪，到底做什麼？』師父說：『總教他們成佛作祖去。』王說：『金屑雖貴，落入眼中也會成為障礙。』師父說：『我以為你是個俗人。』 師父上堂時，兩堂的首座（Shouzuo，寺院中的職位）相見，同時發出喝斥聲。僧人問：『師父還有賓主之分嗎？』師父說：『賓主分明。』師父召集眾人說：『想要了解臨濟（Linji，人名）的賓主句，去問堂中兩位首座。』 師父後來居住在大名府（Daming Prefecture）興化寺（Xinghua Temple）東堂。唐懿宗（Emperor Yizong of Tang Dynasty）咸通（Xiantong）八年（867年）丁亥四月十日，將要示寂，說傳法偈：『順著河流不止地問如何，真實的照耀無邊地訴說。離開表相離開名號人不接受，吹毛求疵用盡了急需磨掉。』又對眾人說：『我滅度后，不得滅卻我的正法眼藏。』三聖（Sansheng，人名）出來說：『怎敢滅卻和尚的正法眼藏？』
【English Translation】 English version The master then struck him. Another monk asked, 'What is the great meaning of the Buddha-dharma?' The master also raised his whisk. The monk then shouted. The master also shouted. The monk hesitated, and the master struck him. Then he said, 'Everyone, those who seek the Dharma should not fear losing their lives. I asked the great meaning of the Buddha-dharma three times at the place of my late teacher Huangbo (Huangbo, name of a Chan master), and I was struck three times, like being brushed by artemisia. Now, if I want to be struck again, who will strike me?' At that time, a monk came out and said, 'I will strike.' The master handed him a staff, and as the monk was about to take it, the master struck him. The master and Puhua (Puhua, a person's name) went to a donor's vegetarian meal. The master asked, 'A hair swallowing the vast ocean, a mustard seed containing Mount Sumeru (Xumi Mountain, a sacred mountain in Buddhism), is this a miraculous power, or is it naturally so?' Puhua kicked over the dining table. The master said, 'Too crude.' Puhua said, 'What place is this? Talking about crude and refined.' The next day, they went to the meal again. The master asked again, 'How is today's offering compared to yesterday's?' Puhua kicked over the dining table again. The master said, 'You got it, but it's too crude.' Puhua shouted, 'Blind man, what does the Buddha-dharma say about crude and refined?' The master then stuck out his tongue. The master and Wang Changshi (Wang Changshi, title of an official) went to the monks' hall. Wang asked, 'Do the monks in this hall still read the sutras?' The master said, 'They don't read the sutras.' Wang asked, 'Do they practice Chan?' The master said, 'They don't practice Chan.' Wang asked, 'Since they neither read the sutras nor practice Chan, what exactly do they do?' The master said, 'I teach them all to become Buddhas and Patriarchs.' Wang said, 'Although gold dust is precious, it becomes an obstruction when it falls into the eyes.' The master said, 'I thought you were a layman.' When the master ascended the hall, the two head monks (Shouzuo, a position in the temple) met and shouted simultaneously. A monk asked, 'Does the master still have guests and hosts?' The master said, 'Guests and hosts are distinct.' The master summoned the assembly and said, 'If you want to understand Linji's (Linji, a person's name) guest and host phrase, ask the two head monks in the hall.' The master later resided in the East Hall of Xinghua Temple (Xinghua Temple) in Daming Prefecture. On the tenth day of the fourth month of the eighth year of Xiantong (867 AD) during the reign of Emperor Yizong of Tang Dynasty (Emperor Yizong of Tang Dynasty), he was about to enter Nirvana and spoke a verse for transmitting the Dharma: 'Ceaselessly asking 'how' while following the stream, truthfully describing the boundless illumination. Separated from form, separated from name, people do not accept, after using hair-splitting analysis, it must be quickly discarded.' He then said to the assembly, 'After my extinction, you must not extinguish my treasury of the true Dharma eye.' Sansheng (Sansheng, a person's name) came out and said, 'How dare we extinguish the master's treasury of the true Dharma eye?'
藏。師曰。已後有人問你。向他道甚麼。聖便喝。師曰。誰知吾正法眼藏。向這瞎驢邊滅卻。言訖。端坐而逝塔全身於府西北隅。敕謚慧照禪師。塔曰澄靈。今皇朝世祖順治間。有三十三世孫。斷指超覺。興復祖塔。走告江南北諸孫。共襄得成靈。巖弘儲銘曰。更七百年還舊觀。斯文不泯終古傳。河流嶽立同永綿。
南嶽下五世
臨濟玄禪師法嗣
魏府興化存獎禪師
姓孔。家本鄒魯闕里裔孫。祖父官于薊門。入籍焉。師降世。不同凡倫。妙齡蓄志。啟白父母。依止盤山甘泉院曉方剃落。精通教乘。飛聲義林。未久。棄講依臨濟祖為侍者。聲吞諸方。洛浦來參。濟問。甚處來。曰鑾城來。濟曰。有事相借問得么。曰新戒不會。濟曰。打破大唐國。覓個不會的人也無。參堂去。師隨後請問曰。適來新到。是成褫他。不成褫他。濟曰。我誰管你成褫不成褫。師曰。和尚。祇解將死雀就地彈。不解將一轉語蓋覆卻。濟曰。你又作么生。師曰。請和尚作新到。濟遂曰。新戒不會。師曰。卻是老僧罪過。濟曰。你語藏鋒。師擬議。濟便打。至晚。濟又曰。我今日問新到。是將死雀就地彈。就窠子里打。及至你出得語。又喝。起了向青雲里打。師曰。草賊大敗。濟便打。在三聖會裡為首座。常曰。我向南
{ "translations": [ "藏（cáng）。師（shī）曰（yuē）：『已后（yǐ hòu）有人（yǒu rén）問（wèn）你（nǐ），向（xiàng）他（tā）道（dào）甚麼（shén me）？』聖（shèng）便（biàn）喝（hè）。師（shī）曰（yuē）：『誰（shuí）知（zhī）吾（wú）正法眼藏（zhèng fǎ yǎn cáng），向（xiàng）這（zhè）瞎驢（xiā lǘ）邊（biān）滅卻（miè què）。』言（yán）訖（qì），端坐（duān zuò）而（ér）逝（shì），塔（tǎ）全身（quán shēn）于（yú）府（fǔ）西北隅（xī běi yú）。敕謚（chì shì）慧照禪師（huì zhào chán shī）。塔（tǎ）曰（yuē）澄靈（chéng líng）。今（jīn）皇朝（huáng cháo）世祖（shì zǔ）順治（shùn zhì）間（jiān）（1644-1661）。有（yǒu）三十三世（sān shí sān shì）孫（sūn），斷指（duàn zhǐ）超覺（chāo jué）。興復（xīng fù）祖塔（zǔ tǎ），走告（zǒu gào）江南北（jiāng nán běi）諸（zhū）孫（sūn），共襄（gòng xiāng）得成（dé chéng）靈（líng）。巖（yán）弘儲（hóng chǔ）銘（míng）曰（yuē）：『更（gèng）七百年（qī bǎi nián）還（hái）舊觀（jiù guān），斯文（sī wén）不（bù）泯（mǐn）終古（zhōng gǔ）傳（chuán）。河（hé）流（liú）岳（yuè）立（lì）同（tóng）永（yǒng）綿（mián）。』", "現代漢語譯本：", "藏（cáng）。老師說：『以後如果有人問你，（你）對他說什麼？』聖（shèng）就大喝一聲。老師說：『誰知道我的正法眼藏（zhèng fǎ yǎn cáng，指佛法精髓），卻在這瞎驢（xiā lǘ，比喻愚昧的人）邊上被埋沒了。』說完，端坐而逝，全身塔（tǎ，埋葬全身的塔）建在府城的西北角。朝廷賜謚號為慧照禪師（huì zhào chán shī）。塔名為澄靈（chéng líng）。如今皇朝世祖順治（shùn zhì）年間（1644-1661），有第三十三世孫，斷指超覺（duàn zhǐ chāo jué），興復祖塔，奔走相告江南北的各位後代子孫，共同襄助完成此事。靈巖弘儲（líng yán hóng chǔ）銘文說：『再過七百年，恢復舊觀，這種文化不會泯滅，將永遠流傳。河流山嶽將永遠屹立，一同長久延續。』", "南嶽（nán yuè）下（xià）五世（wǔ shì）", "臨濟玄禪師（lín jì xuán chán shī）法嗣（fǎ sì）", "魏府（wèi fǔ）興化存獎禪師（xīng huà cún jiǎng chán shī）", "姓（xìng）孔（kǒng），家（jiā）本（běn）鄒魯（zōu lǔ）闕里（què lǐ）裔孫（yì sūn）。祖父（zǔ fù）官（guān）于（yú）薊門（jì mén），入籍（rù jí）焉（yān）。師（shī）降世（jiàng shì），不同（bù tóng）凡倫（fán lún）。妙齡（miào líng）蓄志（xù zhì），啟白（qǐ bái）父母（fù mǔ），依止（yī zhǐ）盤山（pán shān）甘泉院（gān quán yuàn）曉方（xiǎo fāng）剃落（tì luò）。精通（jīng tōng）教乘（jiào shèng），飛聲（fēi shēng）義林（yì lín）。未久（wèi jiǔ），棄講（qì jiǎng）依（yī）臨濟祖（lín jì zǔ）為（wéi）侍者（shì zhě）。聲吞（shēng tūn）諸方（zhū fāng）。洛浦（luò pǔ）來（lái）參（cān）。濟（jì）問（wèn）：『甚處（shén chù）來（lái）？』曰（yuē）：『鑾城（luán chéng）來（lái）。』濟（jì）曰（yuē）：『有事（yǒu shì）相（xiāng）借問（jiè wèn）得（dé）么（me）？』曰（yuē）：『新戒（xīn jiè）不會（bù huì）。』濟（jì）曰（yuē）：『打破（dǎ pò）大唐國（dà táng guó），覓（mì）個（gè）不會（bù huì）的（de）人（rén）也（yě）無（wú）。參堂（cān táng）去（qù）。』師（shī）隨後（suí hòu）請問（qǐng wèn）曰（yuē）：『適來（shì lái）新到（xīn dào），是（shì）成（chéng）褫（chǐ）他（tā），不成（bù chéng）褫（chǐ）他（tā）？』濟（jì）曰（yuē）：『我（wǒ）誰（shuí）管（guǎn）你（nǐ）成（chéng）褫（chǐ）不成（bù chéng）褫（chǐ）。』師（shī）曰（yuē）：『和尚（hé shàng），祇（qí）解（jiě）將（jiāng）死雀（sǐ què）就地（jiù dì）彈（dàn），不（bù）解（jiě）將（jiāng）一（yī）轉語（zhuǎn yǔ）蓋覆（gài fù）卻（què）。』濟（jì）曰（yuē）：『你（nǐ）又（yòu）作（zuò）么（me）生（shēng）？』師（shī）曰（yuē）：『請（qǐng）和尚（hé shàng）作（zuò）新到（xīn dào）。』濟（jì）遂（suì）曰（yuē）：『新戒（xīn jiè）不會（bù huì）。』師（shī）曰（yuē）：『卻是（què shì）老僧（lǎo sēng）罪過（zuì guò）。』濟（jì）曰（yuē）：『你（nǐ）語（yǔ）藏鋒（cáng fēng）。』師（shī）擬議（nǐ yì），濟（jì）便（biàn）打（dǎ）。至（zhì）晚（wǎn），濟（jì）又（yòu）曰（yuē）：『我（wǒ）今日（jīn rì）問（wèn）新到（xīn dào），是（shì）將（jiāng）死雀（sǐ què）就地（jiù dì）彈（dàn），就（jiù）窠子（kē zǐ）里（lǐ）打（dǎ）。及至（jí zhì）你（nǐ）出（chū）得（dé）語（yǔ），又（yòu）喝（hè），起（qǐ）了（le）向（xiàng）青雲（qīng yún）里（lǐ）打（dǎ）。』師（shī）曰（yuē）：『草賊（cǎo zéi）大敗（dà bài）。』濟（jì）便（biàn）打（dǎ）。在（zài）三聖會（sān shèng huì）里（lǐ）為（wéi）首座（shǒu zuò）。常（cháng）曰（yuē）：『我（wǒ）向（xiàng）南（nán）", "現代漢語譯本：", "藏（cáng）。老師說：『以後如果有人問你，（你）對他說什麼？』聖（shèng）就大喝一聲。老師說：『誰知道我的正法眼藏（zhèng fǎ yǎn cáng，指佛法精髓），卻在這瞎驢（xiā lǘ，比喻愚昧的人）邊上被埋沒了。』說完，端坐而逝，全身塔（tǎ，埋葬全身的塔）建在府城的西北角。朝廷賜謚號為慧照禪師（huì zhào chán shī）。塔名為澄靈（chéng líng）。如今皇朝世祖順治（shùn zhì）年間（1644-1661），有第三十三世孫，斷指超覺（duàn zhǐ chāo jué），興復祖塔，奔走相告江南北的各位後代子孫，共同襄助完成此事。靈巖弘儲（líng yán hóng chǔ）銘文說：『再過七百年，恢復舊觀，這種文化不會泯滅，將永遠流傳。河流山嶽將永遠屹立，一同長久延續。』", "南嶽（nán yuè）門下第五代", "臨濟玄禪師（lín jì xuán chán shī）的法嗣（fǎ sì，繼承人）", "魏府（wèi fǔ）興化存獎禪師（xīng huà cún jiǎng chán shī）", "姓孔（kǒng），家是鄒魯（zōu lǔ）闕里（què lǐ，孔子的故鄉）的後代。祖父在薊門（jì mén）做官，因此在那裡入了戶籍。禪師降生，與衆不同。年少時就立下志向，稟告父母，依止盤山（pán shān）甘泉院（gān quán yuàn）的曉方（xiǎo fāng）剃度出家。精通佛教經論，名聲遠揚。不久，放棄講經，跟隨臨濟祖師（lín jì zǔ shī）做侍者。名聲傳遍各地。洛浦（luò pǔ）前來參拜。臨濟（jì）問：『從哪裡來？』（洛浦）答：『從鑾城（luán chéng）來。』臨濟（jì）說：『有件事想請教，可以嗎？』（洛浦）答：『新出家的僧人，不明白。』臨濟（jì）說：『即使打破整個大唐國（dà táng guó），也找不到一個什麼都不懂的人。去禪堂參禪吧。』禪師隨後請問說：『剛才新來的，是成就他，還是貶斥他？』臨濟（jì）說：『我管你成就還是貶斥。』禪師說：『和尚（hé shàng），只會把死雀扔在地上彈，不會用一句轉語掩蓋過去。』臨濟（jì）說：『你又想怎麼樣？』禪師說：『請和尚（hé shàng）當新來的。』臨濟（jì）於是說：『新出家的僧人，不明白。』禪師說：『卻是老僧的過錯。』臨濟（jì）說：『你說話藏著鋒芒。』禪師猶豫不決，臨濟（jì）就打了他。到了晚上，臨濟（jì）又說：『我今天問新來的，是把死雀扔在地上彈，還是在鳥窩裡打。等到你說了話，又大喝一聲，然後把你打到青雲里。』禪師說：『草寇大敗。』臨濟（jì）就打了他。在三聖會（sān shèng huì）里擔任首座。常常說：『我向南』", "english_translations": [ "Cang (cáng). The master (shī) said (yuē): 'After (yǐ hòu) someone (yǒu rén) asks (wèn) you (nǐ), what (shén me) will you (nǐ) say (dào) to (xiàng) him (tā)?' Sheng (shèng) then (biàn) shouted (hè). The master (shī) said (yuē): 'Who (shuí) knows (zhī) that my (wú) true Dharma eye treasury (zhèng fǎ yǎn cáng) is being extinguished (miè què) by (xiàng) this (zhè) blind donkey (xiā lǘ)?' Having (yán) finished (qì) speaking, he (tā) sat (duān zuò) upright (ér) and (shì) passed away (shì). A stupa (tǎ) containing his whole body (quán shēn) was built (yú) in (fǔ) the northwest (xī běi yú) corner. He was posthumously conferred (chì shì) the title of Chan Master Huizhao (huì zhào chán shī). The stupa (tǎ) was named (yuē) Chengling (chéng líng). During (jiān) the reign of Emperor Shizu Shunzhi (shùn zhì) (1644-1661) of the current (jīn) dynasty (huáng cháo), there (yǒu) was a 33rd-generation (sān shí sān shì) descendant (sūn), Duanzhi Chaojue (duàn zhǐ chāo jué), who (xīng fù) restored (zǔ tǎ) the ancestral stupa (zǒu gào), and (jiāng nán běi) ran (zhū) to (sūn) inform (gòng xiāng) all (dé chéng) the (líng) descendants (yán) in (hóng chǔ) Jiangnan (míng) and (yuē) Jiangbei (gèng) to (qī bǎi nián) jointly (hái) accomplish (jiù guān) this (sī wén) sacred (bù) task (mǐn). Hongchu (zhōng gǔ) of (chuán) Lingyan (hé) inscribed (liú) the (yuè) following (lì) words (tóng): 'After (yǒng) another (mián) seven hundred years, the old appearance will be restored. This culture will not be extinguished and will be passed down forever. The rivers and mountains will stand forever, continuing together for eternity.'", "English version:", "Cang (cáng). The master (shī) said (yuē): 'After (yǐ hòu) someone (yǒu rén) asks (wèn) you (nǐ), what (shén me) will you (nǐ) say (dào) to (xiàng) him (tā)?' Sheng (shèng) then (biàn) shouted (hè). The master (shī) said (yuē): 'Who (shuí) knows (zhī) that my (wú) true Dharma eye treasury (zhèng fǎ yǎn cáng, referring to the essence of Buddhist teachings) is being extinguished (miè què) by (xiàng) this (zhè) blind donkey (xiā lǘ, a metaphor for an ignorant person)?' Having (yán) finished (qì) speaking, he (tā) sat (duān zuò) upright (ér) and (shì) passed away (shì). A stupa (tǎ, a tower for burying the whole body) containing his whole body (quán shēn) was built (yú) in (fǔ) the northwest (xī běi yú) corner of the prefecture. He was posthumously conferred (chì shì) the title of Chan Master Huizhao (huì zhào chán shī). The stupa (tǎ) was named (yuē) Chengling (chéng líng). During (jiān) the reign of Emperor Shizu Shunzhi (shùn zhì) (1644-1661) of the current (jīn) dynasty (huáng cháo), there (yǒu) was a 33rd-generation (sān shí sān shì) descendant (sūn), Duanzhi Chaojue (duàn zhǐ chāo jué), who (xīng fù) restored (zǔ tǎ) the ancestral stupa (zǒu gào), and (jiāng nán běi) ran (zhū) to (sūn) inform (gòng xiāng) all (dé chéng) the (líng) descendants (yán) in (hóng chǔ) Jiangnan (míng) and (yuē) Jiangbei (gèng) to (qī bǎi nián) jointly (hái) accomplish (jiù guān) this (sī wén) sacred (bù) task (mǐn). Hongchu (zhōng gǔ) of (chuán) Lingyan (hé) inscribed (liú) the (yuè) following (lì) words (tóng): 'After (yǒng) another (mián) seven hundred years, the old appearance will be restored. This culture will not be extinguished and will be passed down forever. The rivers and mountains will stand forever, continuing together for eternity.'", "Fifth (wǔ shì) Generation (xià) under (nán yuè) Nanyue (nán yuè)", "Dharma (fǎ sì) Successor (lín jì xuán chán shī) of Chan Master Linji Xuan (lín jì xuán chán shī)", "Chan Master Xinghua Cunjian (xīng huà cún jiǎng chán shī) of Weifu (wèi fǔ)", "His (xìng) surname (kǒng) was (jiā) Kong (běn), and (zōu lǔ) his (què lǐ) family (yì sūn) was (zǔ fù) originally (guān) from (yú) the (jì mén) descendants (rù jí) of (yān) Que Li (shī) in (jiàng shì) Zoulu (bù tóng, Confucius's hometown). His (fán lún) grandfather (miào líng) served (xù zhì) as (qǐ bái) an (fù mǔ) official (yī zhǐ) at (pán shān) Jimen (gān quán yuàn), and (xiǎo fāng) thus (tì luò) registered (jīng tōng) there (jiào shèng). The (fēi shēng) master's (yì lín) birth (wèi jiǔ) was (qì jiǎng) extraordinary (yī) and (lín jì zǔ) unlike (wéi) ordinary (shì zhě) people (shēng tūn). In (zhū fāng) his (luò pǔ) youth (lái) he (cān) cherished (jì) aspirations (wèn) and (shén chù) informed (lái) his (yuē) parents (luán chéng), relying (lái) on (jì) Xiaofang (yuē) of (yǒu shì) Ganquan (xiāng) Monastery (jiè wèn) on (dé) Panshan (me) Mountain (yuē) to (xīn jiè) have (bù huì) his (jì) head (yuē) shaved (dǎ pò). He (dà táng guó) was (mì) proficient (gè) in (bù huì) the (de) teachings (rén) and (yě) his (wú) reputation (cān táng) spread (qù). Before (shī) long (suí hòu), he (qǐng wèn) abandoned (yuē) lecturing (shì lái) and (xīn dào) followed (shì) the (chéng) Linji (chǐ) patriarch (tā), serving (bù chéng) as (chǐ) his (tā) attendant (jì). His (wǒ) voice (shuí) drowned (guǎn) out (nǐ) all (chéng) directions (chǐ). Luopu (bù chéng) came (chǐ) to (shī) visit (yuē). Ji (hé shàng) asked (qí): 'Where (jiě) do (jiāng) you (sǐ què) come (jiù dì) from (dàn)?' (bù jiě) He (jiāng) replied (yī): 'From (zhuǎn yǔ) Luancheng (gài fù).' Ji (què) said (jì): 'Is (yuē) it (nǐ) possible (yòu) to (zuò) ask (me) you (shēng) something (shī)?' (qǐng) He (hé shàng) replied (zuò): 'The (xīn dào) newly (jì) ordained (suì) monk (yuē) does (xīn jiè) not (bù huì) understand (shī).' Ji (yuē) said (què shì): 'Even (lǎo sēng) if (zuì guò) the (jì) entire (yuē) Tang (nǐ) Dynasty (yǔ) were (cáng fēng) destroyed (shī), it (nǐ yì) would (jì) be (biàn) impossible (dǎ) to (zhì wǎn) find (jì) someone (yòu) who (yuē) understands (wǒ) nothing (jīn rì). Go (wèn) to (xīn dào) the (shì) Chan (jiāng) hall (sǐ què) for (jiù dì) meditation (dàn).' The (jiù) master (kē zǐ) then (lǐ) asked (dǎ): 'The (jí zhì) newly (nǐ) arrived (chū) one (dé) just (yǔ) now (yòu), is (hè) he (qǐ) being (le) promoted (xiàng) or (qīng yún) demoted (lǐ)?' Ji (dǎ) said (shī): 'It's (yuē) none (cǎo zéi) of (dà bài) my (jì) business (biàn) whether (dǎ) he (zài) is (sān shèng huì) promoted (lǐ) or (wéi) demoted (shǒu zuò).' The (cháng) master (yuē) said (wǒ): 'The (xiàng) master (nán) only knows how to flick a dead sparrow on the ground, but does not know how to cover it up with a turning phrase.' Ji said: 'What do you want?' The master said: 'Please, Master, act as the newly arrived one.' Ji then said: 'The newly ordained monk does not understand.' The master said: 'It is the old monk's fault.' Ji said: 'Your words hide a sharp edge.' The master hesitated, and Ji struck him. In the evening, Ji said again: 'Today I asked the newly arrived one, whether to flick a dead sparrow on the ground, or to hit it in the nest. When you speak, I will shout and hit you into the blue sky.' The master said: 'The bandit army is utterly defeated.' Ji struck him. He served as the head seat in the Three Sages Assembly. He often said: 'I towards the south'" ] }
方行腳。一遭拄杖頭。不會撥著一個會佛法底人。三聖聞得問曰。你具個甚麼眼。便恁么道。師便喝。聖曰。須是你始得。后大覺聞舉遂曰。作么生得。風吹到大覺門裡來。師後到大覺為院主。一日覺喚院主。我聞你道。向南方行腳。一遭拄杖頭。不曾撥著一個會佛法底。你憑個甚麼道理。與么道。師便喝。覺便打。師又喝。覺又打。師來日從法堂過。覺召院主。我直下疑你昨日這兩喝。師又喝。覺又打。師再喝。覺又打。師曰。某甲於三聖師兄處。學得個賓主句。總被師兄折倒了也。愿與某甲個安樂法門。覺曰。這瞎漢。來這裡納敗缺。脫下衲衣。痛打一頓。師于言下。薦得臨濟先師。于黃檗處。吃棒底道理。師后開堂日。拈香曰。此一炷香。本為三聖師兄。三聖與我太孤。本為大覺師兄。大覺於我太賒。不如供養臨濟先師 僧問。多子塔前共談何事。師曰。一人傳虛。萬人傳實 師有時喚僧。僧應諾。師曰。點即不到。又喚一僧。僧應諾。師曰。到即不點 問四方八面來時如何。師曰。打中間底。僧便禮拜。師曰。昨日赴個村齋。中途遇一陣卒風暴雨。卻向古廟裡。亸避得過。 問僧。甚處來。曰崔禪處來。師曰。將得崔禪喝來否。曰不將得來。師曰。恁么則不從崔禪處來。僧便喝。師便打 示眾。我聞前廊下也
喝。后架里也喝。諸子汝莫肓喝亂喝。直饒喝得興化。向虛空里。卻撲下來。一點氣也無。待我蘇息起來。向汝道。未在何故。我未曾向紫羅帳里撒真珠。與汝諸人去在。胡喝亂喝作么。 云居住三峰庵時。師問。權借一問。以為影草時如何。居無對。師曰。想和尚答這話不得。不如禮拜了退。二十年後。居曰。如今思量當時不消。道個何必。後有化主到師處。師問。和尚住三峰庵時。老僧問伊話。對不得。如今道得也未。主舉前話。師曰。云居二十年。祇道得個何必。興化即不然。爭如道個不必 師謂克賓維那曰。汝不久。為唱導之師。賓曰。不入這保社。師曰。會了不入。不會了不入。曰總不與么。師便打。曰克賓維那。法戰不勝。罰錢五貫。設饡飯一堂。次日。師自白椎曰。克賓維那。法戰不勝。不得吃飯。即便出院 問國師喚侍者。意作么生。師曰。一盲引眾盲 師見同參來。才上法堂。師便喝。僧亦喝。師又喝。僧亦喝。師近前拈棒。僧又喝。師曰。你看這瞎漢。猶作主在。僧擬議。師直打。下法堂。侍者請問。適來那僧。有甚觸忤。和尚。師曰。他適來也有權。也有實。也有照。也有用。及乎我將手向伊麵前橫。兩橫到這裡。卻去不得似這般。瞎漢不打。更待何時。侍者禮拜 問寶劍知師藏已久。今日當
【現代漢語翻譯】 現代漢語譯本： 喝！后架里也喝！你們這些弟子不要胡亂喝叫。即使喝得像興化一樣，向虛空中，卻撲倒下來，一點氣息也沒有。等我甦醒過來，再告訴你們，未在何故。我未曾像在紫羅帳里撒珍珠一樣，與你們這些人。胡喝亂喝做什麼？ 云居住在三峰庵時，禪師問：『權且借用一問，以為影草時如何？』云居沒有回答。禪師說：『想和尚答不上這話，不如禮拜後退下。』二十年後，云居說：『如今思量當時不消，道個何必。』後來有化主到禪師處，禪師問：『和尚住三峰庵時，老僧問他的話，對不上來。如今說得了嗎？』化主舉了之前的話。禪師說：『云居二十年，只說得出個何必。興化就不是這樣，爭如道個不必。』 禪師對克賓維那說：『你不久之後，會成為唱導之師。』克賓說：『不入這保社。』禪師說：『會了不入，不會了不入？』克賓說：『總不這樣。』禪師便打了他。說：『克賓維那，法戰不勝，罰錢五貫，設齋飯一堂。』次日，禪師親自白椎說：『克賓維那，法戰不勝，不得吃飯。』隨即出院。 有人問：『國師喚侍者，意作么生？』禪師說：『一盲引眾盲。』 禪師見到同參來，剛登上法堂，禪師便喝。僧人也喝。禪師又喝，僧人也喝。禪師走上前拿起棒子，僧人又喝。禪師說：『你看這瞎漢，還在作主。』僧人猶豫，禪師直接打了他，下法堂。侍者請問：『適才那僧，有什麼觸犯了和尚？』禪師說：『他適才也有權，也有實，也有照，也有用。等到我將手向他面前橫，兩橫到這裡，卻去不得。像這般瞎漢不打，更待何時？』侍者禮拜。 有人問：『寶劍知師藏已久，今日當』
【English Translation】 English version: Ha! And ha in the back hall too! All you disciples, don't blindly and亂(luàn) ha! Even if you ha like Xinghua (興化, a Chan master), you fall down in the empty space, without a breath of air. Wait for me to recover, and then I'll tell you, 'What's the reason for not being there?' I have never scattered pearls in a purple gauze tent for you all. What's the point of blindly and亂(luàn) ha-ing? When Yunju (云居, a place name) lived at the Three Peaks Hermitage, the master asked, 'Let me borrow a question, what about using it as a shadow grass?' Yunju (云居, a monk's name) didn't answer. The master said, 'I guess the monk can't answer this question, you might as well bow and retreat.' Twenty years later, Yunju (云居, a monk's name) said, 'Now I think about it, there's no need, just say 'Why bother?'' Later, a benefactor came to the master, and the master asked, 'When the monk lived at the Three Peaks Hermitage, the old monk asked him a question, and he couldn't answer it. Can you answer it now?' The benefactor cited the previous question. The master said, 'Yunju (云居, a monk's name) has only been able to say 'Why bother?' for twenty years. Xinghua (興化, a Chan master) is not like that, how about saying 'No need?'' The master said to the supervisor Kebin (克賓, a monk's name), 'You will soon become a guiding teacher.' Kebin (克賓, a monk's name) said, 'I won't join this mutual guarantee society.' The master said, 'You won't join if you understand, and you won't join if you don't understand?' Kebin (克賓, a monk's name) said, 'I don't agree with any of that.' The master then hit him. He said, 'Supervisor Kebin (克賓, a monk's name) lost the Dharma battle, fined five strings of cash, and must provide a vegetarian meal.' The next day, the master personally announced, 'Supervisor Kebin (克賓, a monk's name) lost the Dharma battle and is not allowed to eat.' Then he left the monastery. Someone asked, 'What does the National Teacher mean by calling the attendant?' The master said, 'A blind man leads a crowd of blind men.' The master saw a fellow practitioner arrive, and as soon as he ascended the Dharma hall, the master shouted. The monk also shouted. The master shouted again, and the monk also shouted. The master stepped forward and picked up a stick, and the monk shouted again. The master said, 'Look at this blind man, still trying to be the master.' The monk hesitated, and the master hit him directly and descended the Dharma hall. The attendant asked, 'What offense did that monk commit against the master just now?' The master said, 'Just now he had power, he had substance, he had illumination, and he had function. But when I put my hand in front of him, two lines here, he couldn't get past. If I don't hit this kind of blind man, when should I wait?' The attendant bowed. Someone asked, 'The treasure sword knows that the master has hidden it for a long time, today should'
場。略借看。師曰。不借。曰為甚麼不借。師曰。不是張華眼。徒窺射斗光。曰用者如何。師曰。橫身當宇宙。誰是出頭人。僧便作引頸勢。師曰。嗄。僧曰。喏便歸眾 唐莊宗。車駕幸河北。回至魏府。召師問曰。朕收中原。獲得一寶。未曾有人酬價。師曰。請陛下寶看。帝以兩手舒幞頭腳。師曰。君王之寶。誰敢酬價。(玄覺徴曰且道興化肯。莊宗不肯。莊宗若肯。興化眼在甚麼處。若不肯。過在甚麼處)帝大悅。署師號師不受。乃送馬。乘騎馬驚。師墜傷足(文苑英華中。收公乘億所撰興化塔碑。師化于唐僖宗文德元年七月十二日。文德戊申去後唐莊宗同光癸未。凡三十六年。則非莊宗明矣今考其時舒幞頭腳者。蓋晉王李克用。而誤為其子莊宗存勖也。按僖宗廣明元年庚子。黃巢入長安。帝走興元。黃巢僭二年。壬寅李克用。將沙陀兵趣河中。三年癸卯五月。克用破黃巢。收復長安。詔以克用為河東節度使四年甲辰五月。黃巢趣汴州。克用追擊大破之。秋七月時溥獻黃巢首。八月進克用為隴西郡王。傳燈所謂收大梁。得一顆無價寶珠者也。其稱朕等語。因莊宗而訛也。碑中又言。大德奉先師之遺命。于龍紀元年八月二十二日。于本院焚我真身。用觀法相即示寂。次年己酉。昭宗元年也。今據塔碑國史。覈實存據
【現代漢語翻譯】 現代漢語譯本 僧：請允許我稍微借用一下（您的開示）。 師父：不借。 僧：為什麼不借呢？ 師父：因為你不是張華（西晉時人，善於發現人才），只是徒勞地窺視天上的星光（比喻只看表面，不識真諦）。 僧：那麼如何運用呢？ 師父：橫身佔據整個宇宙，誰又是能出頭的人呢？ 僧人於是做出引頸的姿勢。 師父：嗄！ 僧：喏（表示領命），然後回到大眾中。
唐莊宗（李存勖，923-926）車駕巡幸河北，返回魏府時，召見師父問道：『朕平定中原，獲得一件寶物，卻沒有人能估量出它的價值。』 師父：請陛下把寶物拿出來看看。 皇帝用兩手展開幞頭（一種頭巾）的兩個角。 師父：君王的寶物，誰敢估量它的價值呢？ （玄覺徴評論說：且說興化是否認可？莊宗是否認可？如果莊宗認可，興化的眼力在哪裡？如果不認可，過錯又在哪裡？） 皇帝非常高興，要授予師父稱號，師父沒有接受，於是送給他一匹馬。師父騎馬時，馬受驚，師父墜落受傷。 （《文苑英華》中收錄了公乘億所撰寫的《興化塔碑》。碑文記載，師父在唐僖宗文德元年（888年）七月十二日圓寂。文德戊申年到後唐莊宗同光癸未年，相隔三十六年，因此不可能是莊宗時期的事情。現在考證，當時展開幞頭兩個角的人，應該是晉王李克用（唐末將領），而被誤認為是他的兒子莊宗李存勖了。按照僖宗廣明元年（880年），黃巢攻入長安，皇帝逃往興元。黃巢僭位的第二年，壬寅年（882年），李克用率領沙陀兵進軍河中。三年癸卯年（883年）五月，李克用擊敗黃巢，收復長安。皇帝下詔任命李克用為河東節度使。四年甲辰年（884年）五月，黃巢進犯汴州，李克用追擊並大敗黃巢。秋季七月，時溥獻上黃巢的首級。八月，李克用被晉封為隴西郡王。這才是傳燈錄中所說的收復大梁，得到一顆無價寶珠的事情。其中稱『朕』等語，是因為莊宗而產生的訛誤。碑文中又說，大德奉先師的遺命，在龍紀元年（889年）八月二十二日，在本院焚化我的真身，用以觀察法相，即示寂。第二年己酉年（889年），是昭宗元年。現在根據塔碑和國史，覈實並記錄下來。）
【English Translation】 English version Monk: May I borrow (your instruction) briefly? Master: No borrowing. Monk: Why not? Master: Because you are not Zhang Hua (a person in the Western Jin Dynasty, known for discovering talents), merely futilely gazing at the light of the Dipper (metaphor for looking at the surface without understanding the true meaning). Monk: How should it be used then? Master: Occupying the entire universe, who is the one to stand out? The monk then made a gesture of stretching his neck. Master: Aha! Monk: Yes (indicating obedience), and then returned to the assembly.
Emperor Zhuangzong of Tang (Li Cunxu, 923-926), while on a tour to Hebei and returning to Wei Prefecture, summoned the master and asked: 'After pacifying the Central Plains, I obtained a treasure, but no one has been able to assess its value.' Master: Please, Your Majesty, show me the treasure. The emperor spread the two corners of his futou (a type of headwear) with both hands. Master: The treasure of the monarch, who dares to assess its value? (Xuanjue Zheng commented: Let's say, does Xinghua approve? Does Zhuangzong approve? If Zhuangzong approves, where is Xinghua's insight? If he doesn't approve, where does the fault lie?) The emperor was very pleased and wanted to grant the master a title, but the master did not accept it, so he gave him a horse. When the master rode the horse, the horse was startled, and the master fell and injured his foot. (The 'Wen Yuan Ying Hua' contains the 'Xinghua Pagoda Stele' written by Gongcheng Yi. The inscription records that the master passed away on the twelfth day of the seventh month of the first year of Wende (888) during the reign of Emperor Xizong of Tang. Thirty-six years passed from the year of Wende Wushen to the year of Tongguang Guiwei during the reign of Emperor Zhuangzong of the Later Tang, so it could not have been during Zhuangzong's time. Now, upon investigation, the person who spread the two corners of the futou at that time should have been Prince Jin, Li Keyong (a general in the late Tang Dynasty), and it was mistakenly attributed to his son, Zhuangzong Li Cunxu. According to the first year of Guangming (880) during the reign of Emperor Xizong, Huang Chao entered Chang'an, and the emperor fled to Xingyuan. In the second year of Huang Chao's usurpation, the year of Renyin (882), Li Keyong led the Shatuo troops to Hezhong. In the fifth month of the third year, the year of Guimao (883), Li Keyong defeated Huang Chao and recovered Chang'an. The emperor issued an edict appointing Li Keyong as the military commissioner of Hedong. In the fifth month of the fourth year, the year of Jiachen (884), Huang Chao invaded Bianzhou, and Li Keyong pursued and greatly defeated Huang Chao. In the seventh month of autumn, Shi Pu presented Huang Chao's head. In August, Li Keyong was promoted to Prince of Longxi. This is what the Transmission of the Lamp refers to as recovering Daliang and obtaining a priceless pearl. The use of 'I' etc. is an error due to Zhuangzong. The inscription also states that Dade, following the late master's will, cremated my true body in this temple on the twenty-second day of the eighth month of the first year of Longji (889) to observe the Dharma form, that is, to enter Nirvana. The following year, the year of Jiyou (889), was the first year of Emperor Zhaozong. Now, according to the pagoda stele and national history, it is verified and recorded.)
) 師一日喚院主。與我做個木柺子。主做了將來。師接得。繞院行。問僧曰。汝等還識老僧么。曰爭得不識和尚。師曰。𨁸腳法師。說得行不得。又至法堂。令維那聲鐘集眾。師曰。還識老僧么。眾無對。師擲下柺子。端然而逝。實唐僖宗文德元年戊申七月十二日也。壽五。十九。臘四十一。昭宗龍紀元年己酉八月二十二日茶毗。于香燼中。得舍利一千餘粒。建塔于府南貴鄉縣薰風裡。敕謚廣濟禪師。塔曰通寂。公乘億志銘。
鎮州寶壽沼禪師(第一世)
僧問。萬境來侵時如何。師曰。莫管他。僧禮拜。師曰。不要動著。動著即打折汝腰 師在方丈坐。因僧問訊次。師曰。百千諸聖。盡不出此方丈內。曰祇如古人道。大千沙界海中漚。未審此方丈向甚麼處著。師曰。千聖現在。曰阿誰證明。師便擲下拂子。僧從西過東立。師便打。僧曰。若不久參。焉知端的。師曰。三十年後。此話大行 趙州來。師在禪床。背面而坐。州展坐具禮拜。師起入方丈。州收坐具而出 師問僧。甚處來。曰西山來。師曰。見獼猴么曰見師曰。作甚麼伎倆。曰見某甲一個伎倆。也作不得。師便打 胡釘鉸參。師問。汝莫是胡釘鉸么。曰不敢。師曰。還釘得虛空么。曰請和尚打破。師便打胡。曰和尚莫錯打某甲。師曰。向後有
【現代漢語翻譯】 一日，禪師叫來院主，說：『給我做個木枴杖。』院主做好送來，禪師接過枴杖，繞著寺院行走，問僧人：『你們還認得老僧嗎？』僧人說：『怎麼會不認得和尚您呢？』禪師說：『瘸腿法師，說得好卻行不通。』又到法堂，讓維那敲鐘集合大眾，禪師說：『還認得老僧嗎？』大眾無言以對。禪師扔下枴杖，端坐而逝。這實際上是唐僖宗文德元年（888年）七月十二日。享年五十九歲，僧臘四十一。昭宗龍紀元年（889年）八月二十二日火化，在焚燒后的灰燼中，得到舍利一千多粒。在府南貴鄉縣薰風裡建造塔來供奉。朝廷賜謚號為廣濟禪師，塔名為通寂。公乘億撰寫了墓誌銘。
鎮州寶壽沼禪師（第一世）
有僧人問：『萬境來侵時如何？（萬境來侵時如何：當外界各種境界紛紛擾擾襲來時，該如何應對？）』禪師說：『莫管他。（莫管他：不要理會它們。）』僧人禮拜。禪師說：『不要動著，動著即打折汝腰。（不要動著，動著即打折汝腰：不要觸動它，一觸動就打斷你的腰。）』禪師在方丈內坐著，因為僧人前來問訊，禪師說：『百千諸聖，盡不出此方丈內。（百千諸聖，盡不出此方丈內：成千上萬的聖人，都未曾超出這方丈之內。）』僧人說：『既然古人說，大千沙界海中漚，未審此方丈向甚麼處著？（大千沙界海中漚，未審此方丈向甚麼處著：整個世界就像大海中的水泡，那麼這個方丈又該放在哪裡呢？）』禪師說：『千聖現在。（千聖現在：千百聖人就在眼前。）』僧人說：『阿誰證明？（阿誰證明：誰來證明呢？）』禪師便扔下拂子。僧人從西邊走到東邊站立，禪師便打他。僧人說：『若不久參，焉知端的。（若不久參，焉知端的：如果不是長期參學，怎麼能知道真相呢？）』禪師說：『三十年後，此話大行。（三十年後，此話大行：三十年後，這句話會廣為流傳。）』趙州禪師來拜訪，禪師在禪床上，背對著他坐著。趙州禪師展開坐具禮拜，禪師起身進入方丈，趙州禪師收起坐具走了出去。禪師問僧人：『從哪裡來？』僧人說：『從西山來。』禪師說：『見到獼猴了嗎？』僧人說：『見到了。』禪師說：『作甚麼伎倆？（作甚麼伎倆：它們在做什麼把戲？）』僧人說：『見某甲一個伎倆，也作不得。（見某甲一個伎倆，也作不得：我有一個把戲，它們也做不來。）』禪師便打他。胡釘鉸來參拜，禪師問：『你莫非是胡釘鉸嗎？』胡釘鉸說：『不敢當。』禪師說：『還釘得虛空么？（還釘得虛空么：能把虛空釘住嗎？）』胡釘鉸說：『請和尚打破。（請和尚打破：請和尚您打破它。）』禪師便打胡釘鉸。胡釘鉸說：『和尚莫錯打某甲。（和尚莫錯打某甲：和尚您別打錯人了。）』禪師說：『向後有（向後有：以後自有分曉。）』
【English Translation】 One day, the master called the abbot and said, 'Make me a wooden staff.' The abbot made one and brought it to him. The master took it and walked around the monastery, asking the monks, 'Do you still recognize this old monk?' The monks said, 'How could we not recognize you, Master?' The master said, 'The lame-legged Dharma master speaks well but cannot walk.' He then went to the Dharma hall and ordered the director to ring the bell to gather the assembly. The master said, 'Do you still recognize this old monk?' The assembly was silent. The master threw down the staff and passed away peacefully. This was actually on the twelfth day of the seventh month of the first year of the Wende era (888) of Emperor Xizong of the Tang Dynasty. He lived to the age of fifty-nine, with forty-one years as a monk. On the twenty-second day of the eighth month of the first year of the Longji era (889) of Emperor Zhaozong, he was cremated, and more than a thousand relics were found in the ashes. A pagoda was built in Xunfeng Village, Guixiang County, Funan Prefecture, to enshrine them. The imperial court bestowed the posthumous title of 'Chan Master Guangji,' and the pagoda was named 'Tongji.' Gongcheng Yi wrote the epitaph.
Chan Master Zhaozhao of Baoshou Temple in Zhenzhou (First Generation)
A monk asked, 'What about when the myriad realms come encroaching? (萬境來侵時如何：What should one do when the myriad external realms come encroaching?)' The master said, 'Pay them no mind. (莫管他：Do not bother with them.)' The monk bowed. The master said, 'Do not touch it; touching it will break your back. (不要動著，動著即打折汝腰：Do not touch it, touching it will break your back.)' The master was sitting in his room when a monk came to inquire. The master said, 'The myriad sages do not go beyond this room. (百千諸聖，盡不出此方丈內：The myriad sages do not go beyond this room.)' The monk said, 'Since the ancients said, 'The great chiliocosm is a bubble in the sea,' I wonder where this room is placed? (大千沙界海中漚，未審此方丈向甚麼處著：Since the ancients said, 'The great chiliocosm is a bubble in the sea,' I wonder where this room is placed?)' The master said, 'The myriad sages are present. (千聖現在：The myriad sages are present.)' The monk said, 'Who proves it? (阿誰證明：Who proves it?)' The master then threw down his whisk. The monk walked from west to east and stood there. The master then struck him. The monk said, 'If I had not studied for a long time, how would I know the truth? (若不久參，焉知端的：If I had not studied for a long time, how would I know the truth?)' The master said, 'Thirty years from now, this saying will be widely spread. (三十年後，此話大行：Thirty years from now, this saying will be widely spread.)' When Chan Master Zhaozhou came, the master was sitting on the meditation bed with his back to him. Zhaozhou spread out his sitting cloth and bowed. The master got up and entered his room, and Zhaozhou put away his sitting cloth and left. The master asked a monk, 'Where do you come from?' The monk said, 'From West Mountain.' The master said, 'Did you see the monkeys?' The monk said, 'I did.' The master said, 'What tricks were they doing? (作甚麼伎倆：What tricks were they doing?)' The monk said, 'They cannot do one trick that I can do. (見某甲一個伎倆，也作不得：They cannot do one trick that I can do.)' The master then struck him. When Hu Dingjiao came to pay respects, the master asked, 'Are you Hu Dingjiao?' Hu Dingjiao said, 'I dare not claim to be.' The master said, 'Can you nail the void? (還釘得虛空么：Can you nail the void?)' Hu Dingjiao said, 'Please, Master, break it. (請和尚打破：Please, Master, break it.)' The master then struck Hu Dingjiao. Hu Dingjiao said, 'Master, do not strike me by mistake. (和尚莫錯打某甲：Master, do not strike me by mistake.)' The master said, 'There will be a reckoning later. (向後有：There will be a reckoning later.)'
多口。阿師與你點破在。胡後到趙州。舉前話。州曰。汝因甚麼被他打。胡曰。不知過在甚麼處。州曰。祇這一縫尚不奈何。胡於此有省。趙州曰。且釘這一縫 問萬里無雲時如何。師曰。青天也須吃棒。曰未審。青天有甚麼過。師便打 問如何是祖師西來意。師曰。面黑眼睛白 西院來參問踏倒化城來時如何。師曰。不斬死漢。院曰斬。師便打。院連道斬斬。師又隨聲打。師卻回方丈曰。適來這僧。將赤肉。抵他干棒。有甚死急。
鎮州三聖院慧然禪師
自臨濟記莂后。遍歷叢林。至仰山。山問。汝名甚麼。師曰。慧寂。山曰。慧寂是我名。師曰。我名慧然。山大笑而已 仰山。因有官人相訪。山問。官居何位。曰推官。山豎起拂子曰。還推得這個么官人無對。山令眾下語。皆不契。時師不安。在涅槃堂內將息。山令侍者。去請下語。師曰。但道和尚今日有事。山又令侍者問。未審。有甚麼事。師曰。再犯不容 到香嚴。嚴問。甚處來。師曰。臨濟嚴曰。將得臨濟喝來么。師以坐具驀口打 到德山。才展坐具。山曰。莫展炊巾。這裡無殘羹餿飯。師曰。縱有也無著處。山便打。師接住棒。推向禪床上。山大笑。師哭蒼天。便下參堂。堂中首座。號踢天泰問。行腳高士。須得本道公驗。作么生是本道公驗
【現代漢語翻譯】 現代漢語譯本 多嘴。阿師為你點破了關鍵所在。胡後來到了趙州（今河北趙縣）。舉出之前的話頭。趙州（從諗禪師）說：『你因為什麼捱打？』胡說：『不知道錯在哪裡。』趙州（從諗禪師）說：『僅僅這一處縫隙，你都無法應對。』胡因此有所領悟。趙州（從諗禪師）說：『姑且把這處縫隙釘住。』 問：『萬里無雲時如何？』師說：『青天也須吃棒。』問：『未審，青天有什麼過錯？』師便打。 問：『如何是祖師西來意（Bodhidharma's purpose in coming from the West）？』師說：『面黑眼睛白。』 西院來參，問：『踏倒化城（an illusory city）來時如何？』師說：『不斬死漢。』西院說：『斬！』師便打。西院接連說『斬！斬！』師又隨聲打。師卻回方丈說：『剛才這僧人，將赤肉，抵擋他的干棒，有什麼要死的急事？』
鎮州（今河北正定）三聖院慧然禪師
自從臨濟（義玄禪師）記莂后，遍歷叢林。至仰山（慧寂禪師）。仰山（慧寂禪師）問：『你叫什麼名字？』師說：『慧寂。』仰山（慧寂禪師）說：『慧寂是我的名字。』師說：『我名慧然。』仰山（慧寂禪師）大笑而已。 仰山（慧寂禪師），因有官人來訪。仰山（慧寂禪師）問：『官居何位？』（官人）說：『推官。』仰山（慧寂禪師）豎起拂子說：『還推得這個么？』官人無言以對。仰山（慧寂禪師）令眾僧下語，皆不契合。當時慧然禪師身體不適，在涅槃堂內將息。仰山（慧寂禪師）令侍者，去請慧然禪師下語。慧然禪師說：『但說和尚今日有事。』仰山（慧寂禪師）又令侍者問：『未審，有什麼事？』慧然禪師說：『再犯不容。』 到香嚴（智閑禪師）。香嚴（智閑禪師）問：『甚處來？』師說：『臨濟。』香嚴（智閑禪師）說：『將得臨濟（義玄禪師）喝來么？』師以坐具朝他口上打去。 到德山（宣鑒禪師）。才展開坐具，德山（宣鑒禪師）說：『莫展開炊巾，這裡無殘羹餿飯。』師說：『縱有也無著處。』德山（宣鑒禪師）便打。師接住棒，推向禪床上。德山（宣鑒禪師）大笑。師哭蒼天，便下參堂。堂中首座，號踢天泰問：『行腳高士，須得本道公驗，作么生是本道公驗？』
【English Translation】 English version Too much talk. The master has already pointed out the key to you. Hu later went to Zhaozhou (now Zhaoxian County, Hebei Province). He brought up the previous conversation. Zhaozhou (Chan Master Congshen) said, 'Why were you beaten?' Hu said, 'I don't know where I went wrong.' Zhaozhou (Chan Master Congshen) said, 'You can't even deal with this one seam.' Hu then had some understanding. Zhaozhou (Chan Master Congshen) said, 'Let's nail this seam for now.' Asked, 'What is it like when there are no clouds for ten thousand miles?' The master said, 'Even the blue sky must be beaten.' Asked, 'I don't know, what is the fault of the blue sky?' The master then hit him. Asked, 'What is Bodhidharma's purpose in coming from the West?' The master said, 'Black face and white eyes.' Xiyuan came to visit and asked, 'What is it like when you knock down the illusory city?' The master said, 'Don't kill the dead man.' Xiyuan said, 'Kill!' The master then hit him. Xiyuan repeatedly said, 'Kill! Kill!' The master hit him again in response. The master then returned to his room and said, 'Just now, this monk used his bare flesh to resist his dry stick. What was the urgent matter of dying?'
Chan Master Huiran of Sansheng Temple in Zhenzhou (now Zhengding, Hebei)
Since Linji (Chan Master Yixuan) gave him the certificate, he traveled through the monasteries. He arrived at Yangshan (Chan Master Huiji). Yangshan (Chan Master Huiji) asked, 'What is your name?' The master said, 'Huiji.' Yangshan (Chan Master Huiji) said, 'Huiji is my name.' The master said, 'My name is Huiran.' Yangshan (Chan Master Huiji) just laughed. Yangshan (Chan Master Huiji) had an official visiting. Yangshan (Chan Master Huiji) asked, 'What is your official position?' The official said, 'Investigating Officer.' Yangshan (Chan Master Huiji) raised his whisk and said, 'Can you investigate this?' The official had no answer. Yangshan (Chan Master Huiji) ordered the monks to give answers, but none were satisfactory. At that time, Chan Master Huiran was unwell and was resting in the Nirvana Hall. Yangshan (Chan Master Huiji) ordered the attendant to ask Chan Master Huiran to give an answer. Chan Master Huiran said, 'Just say that the abbot is busy today.' Yangshan (Chan Master Huiji) again ordered the attendant to ask, 'I don't know, what is the matter?' Chan Master Huiran said, 'No further offenses allowed.' He arrived at Xiangyan (Chan Master Zhixian). Xiangyan (Chan Master Zhixian) asked, 'Where are you from?' The master said, 'Linji.' Xiangyan (Chan Master Zhixian) said, 'Did you bring Linji's (Chan Master Yixuan) shout?' The master hit him in the mouth with his sitting cloth. He arrived at Deshan (Chan Master Xuanjian). As soon as he spread out his sitting cloth, Deshan (Chan Master Xuanjian) said, 'Don't spread out your cooking cloth, there are no leftovers here.' The master said, 'Even if there were, there would be no place to put them.' Deshan (Chan Master Xuanjian) then hit him. The master caught the stick and pushed him onto the Zen bed. Deshan (Chan Master Xuanjian) laughed loudly. The master cried to the heavens and then went down to the hall. The head monk in the hall, known as 'Kicking Heaven' Tai, asked, 'A traveling high monk must have a certificate of the original path. What is the certificate of the original path?'
。師曰。道甚麼。座再問。師打一坐具曰。這漆桶。前後觸忤多少賢良。座擬人事。師便過第二座人事 到道吾。吾預知。以緋抹額。持神杖于門下立。師曰。小心祇候。吾應喏。師參堂了。再上人事。吾具威儀。方丈內坐。師才近前。吾曰。有事相借問得么。師曰。也是適來野狐精。便出去 住后。上堂。我逢人即出。出則不為人。便下座。(興化曰。我逢人則不出。出則便為人) 問如何是祖師西來意。師曰。臭肉來蠅 問僧。近離甚處。僧便喝。師亦喝。僧又喝。師又喝。僧曰。行棒即瞎。便喝。師拈棒。僧乃轉身。作受棒勢。師曰。下坡不走。快便難逢便棒。僧曰。這賊便出去。師遂拋下棒。次有僧問。適來爭容得這僧。師曰。是伊見先師來。
魏府大覺和尚
參臨濟。濟才見。豎起拂子。師展坐具。濟擲下拂子。師收坐具。參堂去。時僧眾曰。此僧莫是和尚親故。不禮拜。又不吃棒。濟聞說。令侍者喚適來新到上來。師隨侍者。到方丈。濟曰。大眾道。汝來參長老。又不禮拜。又不吃棒。莫是長老親故。師乃珍重。下去 師住后。僧問。如何是本來身。師曰。頭枕衡山。腳踏北嶽 問如何是佛法大意。師曰。良馬不窺鞭。側耳知人意 問如何是鎮國寶。師曰。穿耳賣不售 問香草未生時如何。
【現代漢語翻譯】 現代漢語譯本： 師父說：『說什麼？』那人再次發問。師父拿起一個坐具就打，說：『這個漆桶，前後冒犯了多少賢良！』那人想要辯解，師父便去接待第二個人。到了道吾那裡，道吾預先知道師父要來，便用紅色的顏料塗在額頭上，拿著神杖站在門下。師父說：『小心伺候。』道吾應了一聲『喏』。師父參堂完畢，再次去接待道吾。道吾穿戴整齊，在方丈內端坐。師父剛一走近，道吾就說：『有件事想請教可以嗎？』師父說：『也是剛才的野狐精。』便出去了。 後來，師父住持一方，上堂說法時說：『我遇到人就出，出了就不為人。』說完便下座。（興化說：『我遇到人則不出，出了就為人。』）有人問：『如何是祖師西來意？』師父說：『臭肉招來蒼蠅。』問僧人：『最近從哪裡來？』僧人便喝了一聲。師父也喝了一聲。僧人又喝了一聲。師父又喝了一聲。僧人說：『行棒就瞎了。』便喝了一聲。師父拿起棒子。僧人便轉身，做出受棒的姿勢。師父說：『下坡不走，快便難逢。』便打了他。僧人說：『這賊！』便出去了。師父於是扔下棒子。後來有僧人問：『剛才怎麼容得下那個僧人？』師父說：『是他見到先師來了。』
魏府大覺和尚
參拜臨濟禪師。臨濟禪師剛一見到他，就豎起拂塵。師父展開坐具。臨濟禪師扔下拂塵。師父收起坐具，去參堂了。當時僧眾說：『這個僧人莫非是和尚的親戚故舊？不禮拜，又不捱打。』臨濟禪師聽說了，讓侍者叫剛才新來的僧人上來。師父跟隨侍者，來到方丈。臨濟禪師說：『大眾說，你來參拜長老，又不禮拜，又不捱打，莫非是長老的親戚故舊？』師父於是珍重地行了個禮，下去了。師父住持一方后，有僧人問：『如何是本來面目？』師父說：『頭枕衡山，腳踏北嶽。』問：『如何是佛法大意？』師父說：『良馬不窺鞭，側耳知人意。』問：『如何是鎮國之寶？』師父說：『穿耳賣不售。』問：『香草未生時如何？』
【English Translation】 English version: The master said, 'What are you saying?' The person asked again. The master picked up a sitting cushion and struck it, saying, 'This lacquer bucket, how many virtuous and good people has it offended!' The person tried to argue, but the master went to receive the second person. When he arrived at Daowu's place, Daowu knew in advance that the master was coming, so he painted his forehead red and stood under the gate holding a divine staff. The master said, 'Be careful in your service.' Daowu responded with a 'Yes.' After the master finished attending the hall, he went to receive Daowu again. Daowu was dressed in full ceremonial attire and sat upright in the abbot's room. As soon as the master approached, Daowu said, 'Is it alright if I ask you something?' The master said, 'It's also that fox spirit from earlier.' Then he left. Later, after the master took charge of a monastery, he said during a Dharma talk, 'When I meet someone, I go out; when I go out, I am not for people.' After saying this, he stepped down from the seat. (Xinghua said, 'When I meet someone, I do not go out; when I go out, I am for people.') Someone asked, 'What is the meaning of the Patriarch's coming from the West?' The master said, 'Rotten meat attracts flies.' He asked a monk, 'Where have you come from recently?' The monk shouted. The master also shouted. The monk shouted again. The master shouted again. The monk said, 'Wielding the stick is blinding.' Then he shouted. The master picked up the stick. The monk turned around, making a gesture of receiving the stick. The master said, 'It's hard to find quickness when going downhill.' Then he struck him. The monk said, 'This thief!' Then he left. The master then threw down the stick. Later, a monk asked, 'How could you tolerate that monk just now?' The master said, 'It was because he saw the former master coming.'
Great Awakening (Dajue) Monk of Wei Prefecture
He visited Linji (Linji Yixuan). As soon as Linji saw him, he raised his whisk. The master spread out his sitting cloth. Linji threw down the whisk. The master put away his sitting cloth and went to attend the hall. At that time, the monks said, 'Could this monk be a relative or old friend of the abbot? He doesn't bow, nor does he get beaten.' When Linji heard this, he ordered the attendant to call the newly arrived monk up. The master followed the attendant to the abbot's room. Linji said, 'The assembly says that you came to visit the elder, but you neither bowed nor were beaten. Could you be a relative or old friend of the elder?' The master then respectfully bowed and left. After the master took charge of a monastery, a monk asked, 'What is the original face?' The master said, 'Head resting on Mount Heng (Hengshan), feet stepping on Mount Bei (Beiyue).' He asked, 'What is the great meaning of the Buddha-dharma?' The master said, 'A good horse does not peek at the whip; it knows the rider's intention by listening.' He asked, 'What is the treasure of the country?' The master said, 'Pierced ears cannot be sold.' He asked, 'What is it like when fragrant grass has not yet grown?'
師曰。嗅著腦裂。曰生后如何。師曰。腦裂 問如何是祖師西來意。師曰。十字街頭。望空啟告 問如何是大覺。師曰。惡覺。曰乖極。師便打 問忽來忽去時如何。師曰。風吹柳絮毛毬走。曰不來不去時如何。師曰。華岳三峰頭指天 問一飽忘百饑時如何。師曰縱遇臨岐食。隨分納些些 臨終時謂眾曰。我有一隻箭。要付與人。時有一僧出曰。請和尚箭。師曰。汝喚甚麼作箭。僧喝。師打數下。便歸方丈。卻喚其僧入來。問曰。汝適來會么。曰不會。師又打數下。擲卻拄杖曰。已后遇明眼人。分明舉似。便乃告寂。
長沙灌溪志閑禪師
魏府館陶史氏子。幼從柏巖。披剃受具。后見臨濟。濟驀胸搊住。師曰。領領濟拓開曰。且放汝一頓。師離臨濟至末山(語見末山章) 住后。上堂曰。我在臨濟爺爺處。得半杓。末山娘娘處。得半杓。共成一杓。喚了直至。如今飽不饑 僧問。請師不借借。師曰。滿口道不得。師又曰。大庾嶺頭佛不會。黃梅路上沒眾生 師會下一僧。去參石霜。霜問。甚處來。曰灌溪來。霜曰。我南山不如他北山。僧無對。僧回舉似師。師曰。何不道。灌溪修涅槃堂了也 問久向灌溪到來。祇見漚麻池。師曰。汝祇見漚麻池。且不見灌溪。曰如何是灌溪。師曰。劈箭急(後人舉似玄沙
【現代漢語翻譯】 現代漢語譯本： 師父說：『聞著就腦裂。』（僧人）問：『死後會如何？』師父說：『腦裂。』（僧人）問：『如何是祖師西來意？』師父說：『十字街頭，望空啟告。』（僧人）問：『如何是大覺（Mahābodhi，大徹大悟）？』師父說：『惡覺。』（僧人）說：『太離譜了。』師父便打了他。（僧人）問：『忽來忽去時如何？』師父說：『風吹柳絮毛毬走。』（僧人）問：『不來不去時如何？』師父說：『華岳三峰頭指天。』（僧人）問：『一飽忘百饑時如何？』師父說：『縱遇臨岐食，隨分納些些。』臨終時對眾人說：『我有一隻箭，要付與人。』當時有一僧人出來說：『請和尚箭。』師父說：『你喚什麼作箭？』僧人喝斥。師父打了他幾下，便回到方丈。卻叫那個僧人進來，問道：『你剛才會了嗎？』（僧人）說：『不會。』師父又打了他幾下，扔掉拄杖說：『以後遇到明眼人，分明告訴他。』便圓寂了。
長沙灌溪志閑禪師
魏府館陶史氏之子。年幼時跟隨柏巖，剃度受戒。后拜見臨濟（Linji，禪宗大師）。臨濟一把抓住他，師父說：『領領。』臨濟放開他說：『且放你一頓。』師父離開臨濟到了末山（關於末山的對話見末山章）。住持后，上堂說法：『我在臨濟爺爺處，得半勺，末山娘娘處，得半勺，共成一勺，喝了直至如今飽不饑。』僧人問：『請師父不借借。』師父說：『滿口道不得。』師父又說：『大庾嶺頭佛不會，黃梅路上沒眾生。』師父門下有一僧人，去參拜石霜（Shishuang，禪宗大師）。石霜問：『從哪裡來？』（僧人）說：『灌溪來。』石霜說：『我南山不如他北山。』僧人無言以對。僧人回來告訴師父，師父說：『何不說，灌溪修涅槃堂了也。』（僧人）問：『久聞灌溪大名，到來，只見漚麻池。』師父說：『你只見漚麻池，且不見灌溪。』（僧人）說：『如何是灌溪？』師父說：『劈箭急。』（後來有人將此事告訴玄沙（Xuansha，禪宗大師））
【English Translation】 English version: The master said, 'Smelling it causes the brain to split.' (The monk) asked, 'What happens after death?' The master said, 'Brain split.' (The monk) asked, 'What is the meaning of Bodhidharma's (Bodhidharma, the first patriarch of Zen Buddhism in China) coming from the West?' The master said, 'At the crossroads, announce it to the empty sky.' (The monk) asked, 'What is Great Enlightenment (Mahābodhi)?' The master said, 'Evil enlightenment.' (The monk) said, 'Too outrageous.' The master then hit him. (The monk) asked, 'What is it like when coming and going suddenly?' The master said, 'The wind blows willow catkins and woolen balls run.' (The monk) asked, 'What is it like when neither coming nor going?' The master said, 'The three peaks of Mount Hua point to the sky.' (The monk) asked, 'What is it like when one full meal forgets a hundred hungers?' The master said, 'Even if you encounter food at a fork in the road, take only a little according to your share.' At the time of his death, he said to the assembly, 'I have an arrow to give to someone.' At that time, a monk came out and said, 'Please, Master, give me the arrow.' The master said, 'What do you call an arrow?' The monk shouted. The master hit him several times and then returned to his room. Then he called the monk in and asked, 'Did you understand just now?' (The monk) said, 'No.' The master hit him several more times, threw away his staff, and said, 'In the future, when you meet someone with clear eyes, tell them clearly.' Then he passed away.
Chan Master Zhixian of Guanxi in Changsha
He was the son of the Shi family of Guantao in Weifu. As a child, he followed Baiyan, shaved his head, and received the precepts. Later, he met Linji (Linji, a Chan master). Linji grabbed him by the chest. The master said, 'Lead, lead.' Linji released him and said, 'I'll let you off this time.' The master left Linji and went to Moshan (the conversation about Moshan is in the Moshan chapter). After becoming the abbot, he ascended the hall and said, 'I got half a ladle from Grandpa Linji and half a ladle from Mother Moshan, making a full ladle. I drank it and have been full ever since.' A monk asked, 'Please, Master, do not borrow borrowing.' The master said, 'Cannot be said with a full mouth.' The master also said, 'The Buddha does not understand at Dayu Ridge, and there are no sentient beings on the Huangmei Road.' A monk under the master went to visit Shishuang (Shishuang, a Chan master). Shishuang asked, 'Where do you come from?' (The monk) said, 'From Guanxi.' Shishuang said, 'My South Mountain is not as good as his North Mountain.' The monk was speechless. The monk returned and told the master, and the master said, 'Why didn't you say that Guanxi has finished building the Nirvana Hall?' (The monk) asked, 'I have long heard of Guanxi's great name, but when I arrived, I only saw a hemp-soaking pond.' The master said, 'You only see the hemp-soaking pond, but you do not see Guanxi.' (The monk) said, 'What is Guanxi?' The master said, 'As fast as a splitting arrow.' (Later, someone told Xuansha (Xuansha, a Chan master) about this.)
。沙曰。更學三十年未會禪) 問如何是古人骨。師曰。安置不得。曰為甚麼安置不得。師曰。金烏那教下碧天 問金鎖斷後如何。師曰。正是法汝處 問如何是祖師西來意。師曰。缽里盛飯。鐼里盛羹。曰學人不會。師曰。饑則食。飽則休 上堂。十方無壁落。四畔亦無門。露裸裸。赤灑灑。無可把。便下座 問如何是一色。師曰。不隨曰一色后如何。師曰。有阇黎承當分也無 問今日一會。祗敵何人。師曰。不為凡聖 問一句如何。師曰。不落千聖機 問如何是洞中水。師曰。不洗人 唐昭宗乾寧乙卯五月二十九日問侍者曰。坐死者誰。曰僧伽。師曰。立死者誰。曰僧會。師乃行七步。垂手而逝。
𣵠州紙衣克符禪師
初問臨濟四料簡語。師于言下領旨。後有頌曰。奪人不奪境。緣自帶誵訛。擬欲求玄旨。思量反責么。驪珠光燦爛。蟾桂影婆娑。覿面無差互。還應滯網羅。奪境不奪人。尋言何處真。問禪禪是妄。究理理非親。日照寒光澹。山搖翠色新。直饒元會得。也是眼中塵。人境兩俱奪。從來正令行。不論佛與祖。那說聖凡情。擬犯吹毛劍。還如值木盲。進前求妙會。特地斬精靈。人境俱不奪。思量意不偏。主賓言少異。問答理俱全。踏破澄潭月。穿開碧落天。不能明妙用。淪溺在無緣 僧問。
【現代漢語翻譯】 現代漢語譯本： 沙彌說：『再學三十年也不會開悟禪。』問：『什麼是古人的骨頭？』 師父說：『無法安置。』 問：『為什麼無法安置？』 師父說：『太陽怎麼能落到碧藍的天空中？』 問：『金鎖斷了之後怎麼樣？』 師父說：『這正是束縛你的地方。』 問：『什麼是祖師西來的真意？』 師父說：『缽里盛飯，鐼里盛羹。』 問：『弟子不明白。』 師父說：『餓了就吃，飽了就休息。』 師父上堂說法：『十方沒有墻壁阻隔，四面也沒有門。』赤裸裸，光溜溜，沒有什麼可以把握。』說完便下座。 問：『什麼是一色？』 師父說：『不隨順。』 問：『一色之後怎麼樣？』 師父說：『有你這位阇黎（Acarya，軌範師）來承擔的份嗎？』 問：『今天這一聚會，敵手是誰？』 師父說：『不為凡聖。』 問：『一句如何？』 師父說：『不落入千聖的玄機。』 問：『什麼是洞中的水？』 師父說：『不洗人。』 唐昭宗乾寧（894-898）乙卯年五月二十九日，問侍者說：『坐著死的是誰？』 侍者說：『是僧伽（Samgha，僧團）。』 師父說：『站著死的是誰？』 侍者說：『是僧會（Samghadeva）。』 師父於是走了七步，垂下手就去世了。
𣵠州紙衣克符禪師
最初問臨濟（Linji，人名）的四料簡語，禪師在言語下領悟了旨意。後來有頌說：『奪人不奪境，緣自帶誵訛。擬欲求玄旨，思量反責么。驪珠光燦爛，蟾桂影婆娑。覿面無差互，還應滯網羅。奪境不奪人，尋言何處真。問禪禪是妄，究理理非親。日照寒光澹，山搖翠色新。直饒元會得，也是眼中塵。人境兩俱奪，從來正令行。不論佛與祖，那說聖凡情。擬犯吹毛劍，還如值木盲。進前求妙會，特地斬精靈。人境俱不奪，思量意不偏。主賓言少異，問答理俱全。踏破澄潭月，穿開碧落天。不能明妙用，淪溺在無緣。』 僧人問。
【English Translation】 English version: A novice said, 'Even if I study for another thirty years, I will not understand Zen.' Asked, 'What are the bones of the ancients?' The master said, 'They cannot be placed.' Asked, 'Why can't they be placed?' The master said, 'How can the golden crow fall into the blue sky?' Asked, 'What happens after the golden lock is broken?' The master said, 'This is precisely where you are bound.' Asked, 'What is the true meaning of the Patriarch's coming from the West?' The master said, 'Rice is served in a bowl, and soup is served in a 鐼.' Asked, 'This disciple does not understand.' The master said, 'Eat when you are hungry, and rest when you are full.' The master ascended the platform and said: 'The ten directions have no walls, and the four sides have no doors.' Naked and bare, there is nothing to grasp.' After saying this, he descended from the seat. Asked, 'What is one color?' The master said, 'Not following.' Asked, 'What happens after one color?' The master said, 'Is there a share for you, this Acarya (軌範師), to bear?' Asked, 'In today's gathering, who is the opponent?' The master said, 'Not for ordinary or holy.' Asked, 'What about one sentence?' The master said, 'It does not fall into the mystery of a thousand sages.' Asked, 'What is the water in the cave?' The master said, 'It does not wash people.' On the 29th day of the fifth month of the year Yimao during the Qianning (894-898) reign of Emperor Zhaozong of Tang, he asked the attendant, 'Who is it that dies sitting?' The attendant said, 'It is Samgha (僧伽，僧團).' The master said, 'Who is it that dies standing?' The attendant said, 'It is Samghadeva (僧會).' The master then walked seven steps, lowered his hands, and passed away.
Zen Master Ke Fu of Zhiyi (Paper Robe) of 𣵠 Prefecture
Initially, when asked about the four propositions of Linji (臨濟，person's name), the Zen master understood the meaning in the words. Later, there was a verse saying: 'Seizing the person but not the environment, the cause carries its own error. Intending to seek the profound meaning, reflection instead blames. The pearl shines brightly, the shadow of the toad and cassia dances. Face to face without difference, still should be stuck in the net. Seizing the environment but not the person, where is the truth in seeking words? Asking about Zen is false, investigating principle is not intimate. The sun shines with faint cold light, the mountain sways with fresh green color. Even if you understand completely, it is still dust in the eyes. Seizing both person and environment, the correct order has always been in place. Not discussing Buddha or Patriarch, not speaking of saint or ordinary. Intending to offend the hair-splitting sword, it is like encountering a wooden blind man. Advancing to seek wonderful understanding, especially cutting off the spirits. Neither seizing person nor environment, the intention of thought is not biased. Host and guest speak with slight difference, question and answer are completely reasonable. Trampling through the clear pool moon, piercing through the blue sky. Unable to understand the wonderful function, drowning in the causeless.' A monk asked.
如何是賓中賓。師曰。倚門傍戶。猶如醉出言。吐氣不慚惶。曰如何是賓中主。師曰。口唸彌陀雙拄杖。目瞽瞳人不出頭。曰如何是主中賓。師曰。高提祖印。當機用利物。應知語帶悲。曰如何是主中主。師曰。橫按鏌鎁全正令。太平寰宇斬癡頑。曰既是太平寰宇。為甚麼卻斬癡頑。師曰。不許夜行剛把火。直須當道與人看。
定州善崔禪師
州將王令。公于衙署張座。請師說法。師升座。拈拄杖曰。出來也打。不出來也打。僧出曰。崔禪聻。師擲下拄杖曰。久立令公。伏惟。珍重 僧問。如何是祖師西來意。師曰。定州瓷器似鐘鳴。曰學人不會。意旨如何。師曰。口口分明沒喎斜。
鎮州萬壽和尚
僧問。如何是迦葉上行衣。師曰。鶴飛千點雪。云鎖萬重山 問如何是丈六金身。師曰。袖頭打領。腋下剜襟。曰學人不會。師曰。不會請人裁 師訪寶壽。壽坐不起。師展坐具。壽下禪床。師卻坐。壽驟入方丈。閉卻門。知事見師坐不起曰。請和尚庫下喫茶。師乃歸院。翌日寶壽來。復謁。師踞禪床。壽展坐具。師亦下禪床。壽卻坐。師歸方丈閉卻門壽入侍者寮。取灰圍卻方丈門便歸去。師遂開門。見曰。我不恁么。他卻恁么。
幽州譚空和尚
鎮州牧有姑。為尼行腳。回欲開堂
為人。牧令師勘過。師問曰。見說汝欲開堂為人。是否尼曰。是師曰。尼是五障之身。汝作么生為人。尼曰。龍女八歲。南方無垢世界。成等正覺。又作么生。師曰龍女有十八變。你試一變看。尼曰。設使變得也。祇是個野狐精。師便打。牧聞舉乃曰。和尚棒折那 僧問。德山棒。臨濟喝。未審。那個最親。師曰。已前在眾里。老僧也曾商量來。僧便喝。師曰。卻是汝會。僧曰。錯師便打 上堂。眾集。有僧出曰。擬問不問時如何。師曰。嗄。僧便喝。師曰。㘞僧又喝。師拈拄杖。僧曰。瞎師拋下拄杖曰今日失利。僧曰。草賊大敗。便歸眾。師以手向空點一點曰。大眾。還有人辯得么。若有辯得者。出來對眾道看。師良久曰。頂門上眼也鑒不破。便下座 寶壽問除卻中上二根人來時。師兄作么生。師曰。汝適來舉旱錯也。壽曰。師兄也不得無過。師曰。汝卻與我作。師兄壽側掌曰這老賊。
襄州歷村和尚
僧問。如何是觀其音聲而得解脫。師將火箸敲柴曰。汝還聞么。曰聞。師曰。誰不解脫 師煎茶次。僧問。如何是祖師西來意。師舉起茶匙。僧曰。莫祇這便當否。師擲向火中。
滄州米倉和尚
州牧請師與寶壽。入廳供養。令人傳語。請二長老。譚論佛法。壽曰。請師兄答話。師便喝。壽
【現代漢語翻譯】 現代漢語譯本： 一個人想出家。牧令和尚已經考察過了。牧令和尚問尼姑說：『聽說你想要開堂講法度化世人，是這樣嗎？』尼姑回答：『是的。』牧令和尚說：『尼姑是五障之身（指女性有五種障礙，無法立刻成佛），你憑什麼度化世人？』尼姑說：『龍女八歲時，在南方無垢世界（佛教術語，指清凈無染的世界）成就正等正覺（佛教術語，指完全覺悟）。這又怎麼說？』牧令和尚說：『龍女有十八變（指神通變化），你試著變一個給我看看。』尼姑說：『即使我能變，也只不過是個野狐精（指不正當的修行者）。』牧令和尚就打了她。牧令聽到這件事後說：『和尚你打斷了棒子啊！』 有僧人問：『德山（指德山宣鑒禪師）的棒，臨濟（指臨濟義玄禪師）的喝，不知道哪個最親切？』牧令和尚說：『以前在僧眾里，老僧我也曾經和大家商量過這個問題。』僧人便喝了一聲。牧令和尚說：『原來你會這個。』僧人說：『錯了。』牧令和尚就打了他。 牧令和尚上堂說法，大眾聚集。有僧人出來說：『想要提問但還沒問的時候，怎麼樣？』牧令和尚說：『嗄（表示疑問或不解）。』僧人便喝了一聲。牧令和尚說：『㘞（表示不悅）。』僧人又喝了一聲。牧令和尚拿起拄杖。僧人說：『瞎。』牧令和尚拋下拄杖說：『今天失利了。』僧人說：『草寇大敗。』便回到僧眾中。牧令和尚用手向空中點了一下說：『大眾，還有人能辨別出剛才的情形嗎？如果有人能辨別出來，出來當著大家說一說。』牧令和尚沉默了很久說：『頂門上的眼睛也看不破。』便下座了。 寶壽問：『如果除去中等和上等根器的人來參學，師兄您怎麼做？』牧令和尚說：『你剛才舉的例子就錯了。』寶壽說：『師兄您也不是沒有過錯。』牧令和尚說：『你卻要給我作證。』寶壽側著手掌說：『這老賊。』
襄州歷村和尚
有僧人問：『如何是觀其音聲而得解脫？』歷村和尚拿起火箸敲柴說：『你還聽得到嗎？』僧人說：『聽得到。』歷村和尚說：『誰沒有解脫？』 歷村和尚正在煎茶，有僧人問：『如何是祖師西來意（指禪宗的根本宗旨）？』歷村和尚舉起茶匙。僧人說：『莫非就是這個嗎？』歷村和尚把茶匙扔到火中。
滄州米倉和尚
州牧請米倉和尚與寶壽和尚到廳堂供養，讓人傳話說：『請兩位長老談論佛法。』寶壽和尚說：『請師兄您來回答。』米倉和尚便喝了一聲。
【English Translation】 English version: A person wanted to become a monk. The magistrate-monk had already examined her. The monk asked the nun, 'I heard you want to open a hall to preach and help people. Is that so?' The nun replied, 'Yes.' The monk said, 'A nun is a body with five obstacles (referring to the five obstacles that women have, preventing them from immediately attaining Buddhahood). How can you help people?' The nun said, 'The Dragon Girl, at the age of eight, attained perfect enlightenment (referring to complete awakening) in the stainless world (Buddhist term, referring to a pure and undefiled world) of the South. What do you say about that?' The monk said, 'The Dragon Girl has eighteen transformations (referring to supernatural powers). Try to transform into one for me to see.' The nun said, 'Even if I could transform, I would only be a wild fox spirit (referring to an improper practitioner).' The monk then hit her. After hearing this, the magistrate said, 'Monk, you broke the stick!' A monk asked, 'Deshan's (referring to Zen Master Deshan Xuanjian) stick and Linji's (referring to Zen Master Linji Yixuan) shout, which one is the most intimate?' The monk said, 'Previously, among the monks, this old monk also discussed this question with everyone.' The monk then shouted. The monk said, 'So you understand this.' The monk said, 'Wrong.' The monk then hit him. The monk ascended the hall to preach, and the assembly gathered. A monk came out and said, 'What is it like when one intends to ask but hasn't asked yet?' The monk said, 'Ah (expressing doubt or incomprehension).' The monk then shouted. The monk said, '㘞 (expressing displeasure).' The monk shouted again. The monk picked up his staff. The monk said, 'Blind.' The monk threw down his staff and said, 'Today I lost.' The monk said, 'The bandit army is utterly defeated.' Then he returned to the assembly. The monk pointed to the sky with his hand and said, 'Everyone, is there anyone who can discern the situation just now? If anyone can discern it, come out and tell everyone.' The monk was silent for a long time and said, 'Even the eye on the top of the head cannot see through it.' Then he descended from his seat. Baoshou asked, 'If people of medium and superior capacity come to study, what will you do, senior brother?' The monk said, 'The example you just gave was wrong.' Baoshou said, 'Senior brother, you are not without fault either.' The monk said, 'You have to testify for me.' Baoshou turned his palm sideways and said, 'This old thief.'
Monk Licun of Xiangzhou
A monk asked, 'What is it to contemplate sound and attain liberation?' Monk Licun picked up the fire chopsticks and knocked on the firewood, saying, 'Can you still hear it?' The monk said, 'I can hear it.' Monk Licun said, 'Who is not liberated?' Monk Licun was brewing tea when a monk asked, 'What is the meaning of the Patriarch's coming from the West (referring to the fundamental principle of Zen Buddhism)?' Monk Licun raised the tea spoon. The monk said, 'Is it just this?' Monk Licun threw the tea spoon into the fire.
Monk Micang of Cangzhou
The governor invited Monk Micang and Monk Baoshou to the hall for offerings, and had someone convey the message, 'Please two elders discuss the Buddha Dharma.' Monk Baoshou said, 'Please answer, senior brother.' Monk Micang then shouted.
曰。某甲話也未問。喝作么。師曰。猶嫌少在。壽卻與一喝。
新羅國智異山和尚
一日示眾曰。冬不寒臘后看。便下座。
常州善權山徹禪師
僧問。祖意教意。是同是別。師曰。冬寒夏熱。曰此意如何。師曰。炎天宜散袒。冬后更深藏。
金沙和尚
僧問。如何是祖師西來意。師曰。聽曰。恁么則大眾側聆。師曰。十萬八千。
齊聳禪師
僧問。如何是佛。師曰。老僧並不知。曰和尚是大善知識。為甚麼不知。師曰。老僧不曾接下機 問如何是道。師曰。往來無障礙。復曰。忽遇大海作么生過。僧擬議。師便打。
雲山和尚
有僧從西京來。師問。還將得西京主人書來否。曰不敢妄通訊息。師曰。作家師僧天然有在。曰殘羹餿飯誰吃。師曰。獨有阇黎不敢吃。其僧乃作吐勢。師喚侍者曰。扶出這病僧著。僧便出去 師見僧來。便作起勢。僧便出去。師曰。得恁么靈利。僧便喝曰。作這個眼目。承嗣臨濟。也太屈哉。師曰。且望阇黎善傳。僧回首。師喝曰。作這個眼目。錯判諸方名言。隨後便打。
虎溪庵主
僧問。庵主在這裡多少年也。師曰。祇見冬凋夏長。年代總不記得。曰大好不記得。師曰。汝道我在這裡得多少年也。曰冬凋夏
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長聻。師曰。鬧市裡虎 僧到相看。師不顧。僧曰。知道庵主。有此機鋒。師鳴指一下。僧曰。是何宗旨。師便打。僧曰。知道今日落人便宜。師曰。猶要棒吃在 有僧才入門。師便喝。僧默然。師便打。僧卻喝。師曰。好個草賊 有僧到近前曰。不審。庵主。師曰。阿誰僧便喝。師曰。得恁么無賓主。曰猶要第二喝在。師便喝 有僧問。和尚何處人氏。師曰。隴西人。曰承聞隴西出鸚鵡。是否。師曰。是曰和尚莫不是否。師便作鸚鵡聲。僧曰。好個鸚鵡。師便打。
覆盆庵主
問僧。甚處來。僧曰。覆盆山下來。師曰。還見庵主么。僧便喝。師便打。僧曰。作甚麼。師靠棒。僧擬議。師又打 一日有僧從山下哭上。師閉卻門。僧于門上畫一圓相。門外立地。師從庵后出。卻從山下哭上。僧喝曰。猶作這個去就在。師便換手捶胸曰。可惜先師一場埋沒。僧曰。苦苦。師曰。庵主被謾。
桐峰庵主
僧問。和尚這裡忽遇大蟲作么生。師便作大蟲吼。僧作怖勢。師大笑。僧曰。這老賊。師曰。爭奈老僧何 有僧到庵前便去。師召阇黎。僧回首。便喝。師良久。僧曰。死卻這老漢。師便打。僧無語。師呵呵大笑 有僧入庵便把住師。師叫殺人殺人。僧拓開曰。叫喚作甚麼。師曰。誰僧便喝。師便打
。僧出外回首曰。且待且待。師大笑 有老人入山參。師曰。住在甚處。老人不語。師曰。善能對機。老人地上拈一枝草示師。師便喝。老人禮拜。師便歸庵。老人曰。與么疑殺一切人在。
杉洋庵主
有僧到參。師問。阿誰曰杉洋庵主。師曰。是我。僧便喝。師作噓聲。僧曰。猶要棒吃在。師便打 僧問。庵主得甚麼道理。便住此山。師曰。也欲通個來由又恐遭人點檢。僧曰。又爭免得。師便喝。僧曰。恰是師便打。僧大笑而出。師曰。今日大敗。
定上座
初參臨濟。問如何是佛法大意。濟下禪床擒住。師擬議。濟與一掌。師佇思。傍僧曰。定上座何不禮拜。師方作禮。忽然大悟 后南遊。路逢巖頭雪峰欽山三人。巖頭問。上座甚處來。師曰。臨濟來。巖曰。和尚萬福。師曰。和尚已順世也。巖曰。某甲三人。特去禮拜。薄福不遇。不知和尚在日有何言句。請上座舉一兩則。師遂舉臨濟上堂曰。赤肉團上。有一無位真人。常在汝等諸人面門出入。未證據者看。看時有僧問。如何是無位真人。濟下禪床。搊住曰。道道。僧擬議。濟拓開曰。無位真人是甚麼。乾屎橛。巖頭不覺吐舌。雪峰曰。臨濟大似白拈賊。欽山曰。何不道赤肉團上。非無位真人。師便擒住曰。無位真人。與非無位真人。
【現代漢語翻譯】 現代漢語譯本： 僧人出去后回頭說：『且慢，且慢。』 杉洋庵主（杉洋庵的住持）大笑。有老人進山參拜，杉洋庵主問：『住在哪裡？』 老人不說話。杉洋庵主說：『很善於應對機鋒。』 老人在地上拈起一根草給杉洋庵主看，杉洋庵主便喝斥。老人禮拜，杉洋庵主便回到庵里。老人說：『這樣反而讓所有人都疑惑了。』
杉洋庵主（杉洋庵的住持）
有僧人來參拜，杉洋庵主問：『誰說是杉洋庵主？』 杉洋庵主說：『是我。』 僧人便喝斥。杉洋庵主發出噓聲。僧人說：『還要挨棒嗎？』 杉洋庵主便打。僧人問：『庵主得到了什麼道理，便住在這座山裡？』 杉洋庵主說：『也想說個來由，又怕被人批評。』 僧人說：『又怎麼能免得了呢？』 杉洋庵主便喝斥。僧人說：『恰好是。』 杉洋庵主便打。僧人大笑著出去。杉洋庵主說：『今天大敗。』
定上座
起初參拜臨濟禪師（唐代的禪宗大師），問：『如何是佛法大意？』 臨濟禪師下禪床抓住他，定上座猶豫。臨濟禪師給他一掌。定上座沉思。旁邊的僧人說：『定上座為何不禮拜？』 定上座這才作禮，忽然大悟。後來南遊，路上遇到巖頭禪師、雪峰禪師、欽山禪師三人。巖頭禪師問：『上座從哪裡來？』 定上座說：『臨濟禪師那裡來。』 巖頭禪師說：『和尚萬福。』 定上座說：『和尚已經圓寂了。』 巖頭禪師說：『我們三人，特地去禮拜，福薄沒有遇到。不知道和尚在世時有什麼言句，請上座舉一兩則。』 定上座便舉臨濟禪師上堂說：『在赤肉團上，有一無位真人，常在你們這些人面門出入，沒有證據的人看。』 看時有僧人問：『如何是無位真人？』 臨濟禪師下禪床，抓住他說：『說！說！』 僧人猶豫。臨濟禪師推開他說：『無位真人是什麼？乾屎橛。』 巖頭禪師不禁吐舌。雪峰禪師說：『臨濟禪師很像白白偷東西的賊。』 欽山禪師說：『為什麼不說赤肉團上，非無位真人？』 定上座便抓住他說：『無位真人，與非無位真人，』
【English Translation】 English version: A monk went out and turned his head back, saying, 'Wait, wait.' Abbot Shanyang (the abbot of Shanyang Hermitage) laughed loudly. An old man entered the mountain to pay homage. Abbot Shanyang asked, 'Where do you live?' The old man did not speak. Abbot Shanyang said, 'Very good at responding to the occasion.' The old man picked up a blade of grass from the ground and showed it to Abbot Shanyang, who then shouted. The old man bowed, and Abbot Shanyang returned to the hermitage. The old man said, 'This only makes everyone more doubtful.'
Abbot Shanyang (the abbot of Shanyang Hermitage)
A monk came to pay homage. Abbot Shanyang asked, 'Who says he is Abbot Shanyang?' Abbot Shanyang said, 'It is I.' The monk then shouted. Abbot Shanyang made a 'hush' sound. The monk said, 'Still want to be beaten?' Abbot Shanyang then struck. The monk asked, 'What principle did the abbot attain to, that he lives on this mountain?' Abbot Shanyang said, 'I also want to explain the reason, but I am afraid of being criticized.' The monk said, 'How can you avoid it?' Abbot Shanyang then shouted. The monk said, 'Exactly.' Abbot Shanyang then struck. The monk laughed loudly and went out. Abbot Shanyang said, 'A great defeat today.'
Zen Master Ding
Initially, he visited Linji (a Chan master of the Tang Dynasty) and asked, 'What is the great meaning of the Buddha-dharma?' Linji got off the meditation bed and grabbed him. Zen Master Ding hesitated. Linji gave him a slap. Zen Master Ding pondered. A monk beside him said, 'Why doesn't Zen Master Ding bow?' Zen Master Ding then bowed and suddenly had a great enlightenment. Later, he traveled south and met Zen Master Yantou, Zen Master Xuefeng, and Zen Master Qinshan. Zen Master Yantou asked, 'Where does the Zen Master come from?' Zen Master Ding said, 'From Linji.' Zen Master Yantou said, 'May the abbot have ten thousand blessings.' Zen Master Ding said, 'The abbot has already passed away.' Zen Master Yantou said, 'We three specifically went to pay homage, but we were unlucky and did not meet him. We do not know what words the abbot had when he was alive. Please, Zen Master, give one or two examples.' Zen Master Ding then quoted Linji's words in the hall, saying, 'On the red flesh mass, there is a true man of no rank, who constantly enters and exits through the doors of your faces. Those who have not yet proven it, look!' When he looked, a monk asked, 'What is the true man of no rank?' Linji got off the meditation bed, grabbed him, and said, 'Speak! Speak!' The monk hesitated. Linji pushed him away and said, 'What is the true man of no rank? A dry shit stick.' Zen Master Yantou could not help but stick out his tongue. Zen Master Xuefeng said, 'Linji is very much like a thief who steals things for nothing.' Zen Master Qinshan said, 'Why not say that on the red flesh mass, there is not a true man of no rank?' Zen Master Ding then grabbed him and said, 'The true man of no rank, and the non-true man of no rank,'
相去多少。速道速道。欽山被擒。直得面黃面青語之不得。巖頭雪峰曰。這新戒。不識好惡。觸忤上座。且望慈悲。師曰。若不是這兩個老。漢𡎺殺這尿床鬼子 師在鎮府齋。回到橋上坐次。逢三座主。一人問。如何是禪河深處。須窮到底。師擒住擬拋向橋下。二座主。近前諫曰。莫怪觸忤上座。且望慈悲。師曰。若不是這兩個座主。直教他窮到底。
奯上座
離臨濟參德山。山才見。下禪床作抽坐具勢。師曰。這個且置。或遇心境一如底人來。向伊道。個甚麼免被諸方檢責。山曰。猶較昔日三步在。別作個主人公來。師便喝。山默然。師曰。塞卻這老漢咽喉也。拂袖便出(溈山聞舉曰。奯上座雖得便宜。爭奈掩耳偷鈴) 到百丈。茶罷。丈曰。有事相借問得么。師曰。幸自非言何須甌茶。丈曰。與么則許借問。丈曰。收得安南又憂塞北。師擘開胸曰。與么不與么。丈曰。要且難構。要且難構。師曰。知即得。知即得(仰山曰。若有人知得。此二人落處。不妨奇特。若辨不得。大似日中迷路)。
南嶽下六世
興化獎禪師法嗣
汝州南院慧颙禪師(亦曰寶應)
上堂。諸方只具啐啄同時眼。不具啐啄同時用。僧問。如何是啐啄同時用。師曰。作家不啐啄。啐啄同時失。僧曰。猶
【現代漢語翻譯】 現代漢語譯本 相去多少？快說！快說！欽山（人名）被擒，嚇得面色發黃發青，說不出話來。巖頭（禪師名）、雪峰（禪師名）說：『這新來的和尚，不識好歹，冒犯了上座，還望慈悲。』師說：『若不是這兩個老傢伙，我早就打死這尿床的鬼東西了！』師在鎮府齋飯後，回到橋上坐著，遇到三位座主（寺院中負責講經說法的僧人）。一人問：『如何是禪河深處？須窮到底。』師抓住他，想要拋向橋下。二座主上前勸阻說：『莫怪他冒犯了上座，還望慈悲。』師說：『若不是這兩個座主，我直接讓他窮到底！』
奯（huò）上座（僧人尊稱）
離開臨濟（禪師名）去參訪德山（禪師名）。德山剛一見到他，就下禪床，做出要抽走坐具的姿勢。師說：『這個且放一邊，如果遇到心境達到統一的人來，就問他：『這是什麼？』才能免被各方盤問責難。』德山說：『還不如過去走三步。另外找個主人翁來。』師便喝斥一聲。德山沉默不語。師說：『堵住了這老傢伙的喉嚨了！』說完拂袖而去。（溈山（禪師名）聽說了這件事，說：『奯上座雖然佔了便宜，但終究是掩耳盜鈴。』）到了百丈（禪師名）處，茶喝完后，百丈說：『有件事想請教可以嗎？』師說：『本來就不是言語能表達的，何必用茶來客套？』百丈說：『既然這樣，那就允許我請教。』百丈問：『收復了安南（地名，今越南北部）又擔心塞北（地名，指中國北方邊境）。』師敞開胸懷說：『這樣還是不這樣？』百丈說：『實在難以構成，實在難以構成。』師說：『知道就是知道，知道就是知道。』（仰山（禪師名）說：『如果有人知道這兩個人落腳之處，那就不妨稱奇。如果分辨不出來，就像大白天迷路一樣。』）
南嶽（山名，佛教聖地）下六世
興化獎（禪師名）禪師法嗣
汝州（地名）南院慧颙（yóng）（禪師名）（也叫寶應）
上堂說法。各方禪師只具備啐啄同時的眼力，不具備啐啄同時的運用。僧人問：『如何是啐啄同時的運用？』師說：『真正內行的人不啐啄，啐啄同時就失敗了。』僧人說：『還是不明白。』
【English Translation】 English version How far apart are they? Speak quickly! Speak quickly! Qinshan (personal name) was captured, his face turned yellow and green with fear, unable to speak. Yantou (Zen master's name) and Xuefeng (Zen master's name) said, 'This new monk doesn't know good from bad, offending the senior monk. We hope for compassion.' The master said, 'If it weren't for these two old fellows, I would have beaten this bed-wetting devil to death!' After the meal at the Zhenfu Monastery, the master returned to the bridge and sat down, encountering three Zuo Zhus (senior monks in charge of lecturing). One person asked, 'What is the depth of the Zen River? One must explore it to the end.' The master grabbed him, intending to throw him off the bridge. The second Zuo Zhu stepped forward to dissuade him, saying, 'Don't blame him for offending the senior monk, we hope for compassion.' The master said, 'If it weren't for these two Zuo Zhus, I would have directly let him explore to the end!'
Senior Monk Huo (a respectful title for monks)
He left Linji (Zen master's name) to visit Deshan (Zen master's name). As soon as Deshan saw him, he got off the Zen bed and made a gesture to pull away the sitting mat. The master said, 'Let's put this aside for now. If someone with a unified state of mind comes, ask him, 'What is this?' Only then can one avoid being questioned and blamed by various parties.' Deshan said, 'It's still better than taking three steps in the past. Find another protagonist.' The master then shouted. Deshan remained silent. The master said, 'I've blocked this old fellow's throat!' He then flicked his sleeves and left. (Weishan (Zen master's name) heard about this and said, 'Although Senior Monk Huo gained an advantage, it was ultimately like covering one's ears while stealing a bell.') When he arrived at Baizhang's (Zen master's name) place, after tea, Baizhang said, 'Is it okay to ask you something?' The master said, 'It's not something that can be expressed in words, why bother with tea?' Baizhang said, 'Since that's the case, then allow me to ask.' Baizhang asked, 'Having recovered Annam (place name, present-day northern Vietnam), one is worried about Saibei (place name, referring to the northern border of China).' The master opened his chest and said, 'Like this or not like this?' Baizhang said, 'It's really difficult to construct, really difficult to construct.' The master said, 'Knowing is knowing, knowing is knowing.' (Yangshan (Zen master's name) said, 'If someone knows where these two people end up, then it's worth calling it amazing. If one can't distinguish it, it's like getting lost in broad daylight.')
The sixth generation after Nanyue (mountain name, a Buddhist sacred site)
Dharma successor of Zen Master Xinghua Jiang (Zen master's name)
Zen Master Huirong (also called Baoying) of Nanyuan Monastery, Ruzhou (place name) (Zen master's name)
Ascending the hall to preach. The Zen masters of various places only possess the eye of simultaneous pecking from within and without, but do not possess the application of simultaneous pecking from within and without. A monk asked, 'What is the application of simultaneous pecking from within and without?' The master said, 'A true expert does not peck from within and without, simultaneous pecking from within and without is a failure.' The monk said, 'I still don't understand.'
是學人問處。師曰。你問處作么生。僧曰。失師便打。其僧不肯。後到雲門會裡。舉前因緣說不肯。其時有傍僧曰。當時南院棒折那。僧聞此語。言下大悟。方見南院答話處。僧卻來汝州省覲。值南院已遷化。卻上風穴禮拜。風穴認得便問。上座是當時問南院啐啄同時話者否。僧曰。是穴曰。會也未。僧曰。會也。穴曰當時作么生。僧曰。當時如在燈影里行相似。穴曰。你會也 問大用不逢人時如何。師曰。雞鵝舞道。引入千峰 問十方通暢時如何。師曰。八極連門禍 問龍躍江河時如何。師曰。瞥嗔瞥喜 問傾湫倒岳時如何。師曰。老鴉無觜 問從上古人見不盡處。師還見也無。師曰。握髮吐餐人不顧。滿朝盡道好周公。僧向口上打。師曰。道者大煞瞎。曰有恁么瞎老漢恁么道。師便打 問從上諸聖。向什麼處去也。師曰。不上天堂。即入地獄。曰和尚作么生。師曰。你還知寶應老落處也無。僧擬議師便打一拂曰。你還知吃拂子底么。僧曰。不會。師曰。正令卻是你行。又打一拂子 問如何是第一句。師曰。你試道看。僧便喝。師拍手曰。大眾好喝。僧又喝。師便打 問迴旋空中時如何。師曰。四面連架打 問龍獸相交時如何。師曰。狗脊坡頭 問丹霄獨步時如何。師曰。日馳五百 問金榜題名。請師印可。師曰。
日下拽腳 問大震虹霓。請師引驗。師曰。日下三刻 問黃巢過後。何處迴避。師曰。六纛旗下 問忽遇捉著時如何。師曰。賊首頭犯 問寶劍未出匣時如何。師曰泥干跌宕。曰出匣后如何。師曰。天魔唱快 問楊朱泣岐時如何。師曰。白狗臨刑莫怨天 問人逢碧眼時如何。師曰。鬼爭漆桶 問獨步青霄時如何。師曰。四眾圍繞。曰四眾圍繞時如何。師曰。梵音絕處行 問寂寂無聲時如何。師曰。打了拖聲勢 問鳳棲不到處時如何。師曰。忽聞庭前老撲煞鴟梟 問如何是歸宗理事絕。師曰。納孺處錯 問如何是日輪正當午。師曰。理事甚分明。便打 問如何是獨步四山頂。師曰。深深海底行 問如何是自在如師子。師曰。金錘勒咽索。白棒擁將行 上堂。是你諸人。盡曾向諸方去來。不是不知不見。還知老僧這裡有諱么。僧便問。請和尚諱。師曰。推算決疑 問如何是薝蔔林。師曰。鬼厭箭 問如何是不動尊。師曰。邂逅到崖州 問擬驀要津時如何。師曰。灰糞堆 問百了千當時如何。師曰。未是好手 問大義爭權時如何支擬。師曰。光漆交社。曰將何奉獻。師曰。切以生芻祭惟驢糞 問麟閣圖形。請師憐念。師曰。纓拂面塵 問如何是解脫漿。師曰。苞茆滲血。簋物不多 問如何是金剛不壞身。師曰。老僧在你腳底
【現代漢語翻譯】 現代漢語譯本 有人在太陽下拽我的腳，問我關於大震虹霓（指巨大的地震和彩虹）的事情，請老師給予驗證。 師父說：『太陽已經下了三刻（指時間）。』 又問：『黃巢（唐末農民起義領袖，公元875-884年）過後，應該在哪裡迴避戰亂？』 師父說：『在六纛旗下（指軍隊的旗幟下）。』 又問：『如果突然被抓住了，該怎麼辦？』 師父說：『賊首頭犯（指像賊首一樣承擔罪責）。』 又問：『寶劍未出匣時是什麼樣子？』 師父說：『泥干跌宕（指像泥土乾裂一樣）。』 又問：『出匣后又是什麼樣子？』 師父說：『天魔唱快（指天魔為此高興）。』 又問：『楊朱（戰國時期思想家）泣岐（因歧路而哭泣）時是什麼樣子？』 師父說：『白狗臨刑莫怨天（指不要抱怨命運）。』 又問：『人遇到碧眼（指外國人）時是什麼樣子？』 師父說：『鬼爭漆桶（指無意義的爭鬥）。』 又問：『獨步青霄（獨自在青天行走）時是什麼樣子？』 師父說：『四眾圍繞（指被僧眾圍繞）。』 又問：『四眾圍繞時又是什麼樣子？』 師父說：『梵音絕處行（指在沒有梵音的地方修行）。』 又問：『寂寂無聲時是什麼樣子？』 師父說：『打了拖聲勢（指故意拖延時間）。』 又問：『鳳棲不到處（鳳凰棲息不到的地方）是什麼樣子？』 師父說：『忽聞庭前老撲煞鴟梟（指突然聽到庭院前傳來老鷹捕殺貓頭鷹的聲音）。』 又問：『如何是歸宗理事絕？』 師父說：『納孺處錯（指接受幼兒的地方錯了）。』 又問：『如何是日輪正當午？』 師父說：『理事甚分明（指事理非常分明）。』 便打。 又問：『如何是獨步四山頂？』 師父說：『深深海底行（指在深深的海底行走）。』 又問：『如何是自在如師子（像獅子一樣自在）？』 師父說：『金錘勒咽索（指用金錘勒住咽喉），白棒擁將行（用白棒擁著前行）。』 上堂說法。 師父說：『你們這些人，都曾經到過各個地方，不是不知不見。還知道老僧這裡有什麼忌諱嗎？』 有僧人便問：『請問和尚的忌諱是什麼？』 師父說：『推算決疑（指推算並解決疑惑）。』 又問：『如何是薝蔔林（指一種香氣濃郁的樹林）？』 師父說：『鬼厭箭（指鬼都厭惡的箭）。』 又問：『如何是不動尊（指不動明王）？』 師父說：『邂逅到崖州（指偶然到了崖州）。』 又問：『想要強行通過要津（指重要的關口）時該怎麼辦？』 師父說：『灰糞堆（指像灰土糞堆一樣）。』 又問：『百了千當（指所有的事情都處理妥當）時是什麼樣子？』 師父說：『未是好手（指還不是高手）。』 又問：『大義爭權（爲了大義而爭奪權力）時如何應對？』 師父說：『光漆交社（指光滑的油漆互相交織）。』 又問：『將用什麼來奉獻？』 師父說：『切以生芻祭惟驢糞（指用新鮮的草來祭祀，只有驢糞）。』 又問：『麟閣圖形（指在麒麟閣上畫像，以表彰功臣），請老師憐念。』 師父說：『纓拂面塵（指用帽纓拂去臉上的塵土）。』 又問：『如何是解脫漿？』 師父說：『苞茆滲血（指用茅草滲出的血），簋物不多（指簋中的食物不多）。』 又問：『如何是金剛不壞身？』 師父說：『老僧在你腳底（指老僧就在你的腳下）。』
【English Translation】 English version Someone tugged at my foot under the sun and asked about the great earthquake and rainbow (Da Zhen Hong Ni) (referring to a massive earthquake and rainbow), requesting the master's verification. The master said, 'It's three quarters past sunset (referring to the time).' Then asked, 'After Huang Chao (leader of the peasant uprising in the late Tang Dynasty, 875-884 AD) has passed, where should one take refuge from the war?' The master said, 'Under the banner of the Six Tassels (Liu Dao Qi Xia) (referring to under the army's banner).' Then asked, 'If suddenly caught, what should be done?' The master said, 'The head of the thief takes the blame (Zei Shou Tou Fan) (referring to bearing the responsibility like the leader of a thief).' Then asked, 'What is it like when the precious sword is not yet out of its sheath?' The master said, 'Muddy and uneven (Ni Gan Die Dang) (referring to being like cracked mud).' Then asked, 'What is it like after it is drawn?' The master said, 'The heavenly demon sings with joy (Tian Mo Chang Kuai) (referring to the heavenly demon being happy about it).' Then asked, 'What was Yang Zhu (thinker of the Warring States period) like when he wept at the crossroads (Qi Zhi)?' The master said, 'Don't blame heaven when the white dog faces execution (Bai Gou Lin Xing Mo Yuan Tian) (referring to not blaming fate).' Then asked, 'What is it like when a person encounters blue eyes (Bi Yan) (referring to foreigners)?' The master said, 'Ghosts fight over a lacquer bucket (Gui Zheng Qi Tong) (referring to meaningless struggles).' Then asked, 'What is it like to walk alone in the blue sky (Du Bu Qing Xiao)?' The master said, 'Surrounded by the four assemblies (Si Zhong Wei Rao) (referring to being surrounded by the Sangha).' Then asked, 'What is it like when surrounded by the four assemblies?' The master said, 'Walking where the Brahma sound ceases (Fan Yin Jue Chu Xing) (referring to practicing where there is no Brahma sound).' Then asked, 'What is it like when it is silent and without sound?' The master said, 'After striking, drag out the momentum (Da Le Tuo Sheng Shi) (referring to deliberately delaying).' Then asked, 'What is it like where the phoenix does not perch (Feng Qi Bu Dao Chu)?' The master said, 'Suddenly hearing the old hawk in front of the courtyard kill the owl (Hu Wen Ting Qian Lao Pu Sha Chi Xiao) (referring to suddenly hearing the sound of an old hawk killing an owl in front of the courtyard).' Then asked, 'What is the ultimate principle of returning to the source (Gui Zong Li Shi Jue)?' The master said, 'Wrong in accepting infants (Na Ru Chu Cuo) (referring to the place for accepting infants is wrong).' Then asked, 'What is it like when the sun is directly overhead (Ri Lun Zheng Dang Wu)?' The master said, 'The principles are very clear (Li Shi Shen Fen Ming).' Then strikes. Then asked, 'What is it like to walk alone on the top of the four mountains (Du Bu Si Shan Ding)?' The master said, 'Walking in the deep seabed (Shen Shen Hai Di Xing) (referring to walking in the deep seabed).' Then asked, 'What is it like to be as free as a lion (Zi Zai Ru Shi Zi)?' The master said, 'A golden hammer restrains the throat (Jin Chui Le Yan Suo), white sticks escort you along (Bai Bang Yong Jiang Xing) (referring to using a golden hammer to restrain the throat and being escorted along with white sticks).' Ascending the hall to preach. The master said, 'All of you have been to various places, you are not ignorant or blind. Do you still know what taboos the old monk has here?' A monk then asked, 'Please tell us the venerable monk's taboos.' The master said, 'Deduce and resolve doubts (Tui Suan Jue Yi) (referring to deducing and resolving doubts).' Then asked, 'What is the Champak forest (Zhan Bu Lin) (referring to a fragrant forest)?' The master said, 'Arrows that even ghosts hate (Gui Yan Jian) (referring to arrows that even ghosts hate).' Then asked, 'What is the Immovable One (Bu Dong Zun) (referring to Acala)?' The master said, 'Encountering Yazhou by chance (Xie Hou Dao Ya Zhou) (referring to accidentally arriving in Yazhou).' Then asked, 'What should be done when trying to forcibly pass through a strategic pass (Yao Jin)?' The master said, 'A pile of ashes and dung (Hui Fen Dui) (referring to being like a pile of ashes and dung).' Then asked, 'What is it like when everything is settled (Bai Le Qian Dang)?' The master said, 'Not yet a master (Wei Shi Hao Shou) (referring to not yet being a master).' Then asked, 'How to deal with the struggle for power for the sake of righteousness (Da Yi Zheng Quan)?' The master said, 'Shiny lacquer intertwined (Guang Qi Jiao She) (referring to shiny lacquer intertwined).' Then asked, 'What should be offered?' The master said, 'Humbly offer fresh grass as a sacrifice, only donkey dung (Qie Yi Sheng Chu Ji Wei Lv Fen) (referring to offering fresh grass as a sacrifice, only donkey dung).' Then asked, 'Drawing portraits in the Unicorn Pavilion (Lin Ge Tu Xing) (referring to drawing portraits in the Unicorn Pavilion to honor meritorious officials), please have compassion, master.' The master said, 'The tassel brushes the dust from the face (Ying Fu Mian Chen) (referring to using the hat tassel to brush the dust from the face).' Then asked, 'What is the elixir of liberation (Jie Tuo Jiang)?' The master said, 'Bleeding from the thatch (Bao Mao Shen Xue), there is not much in the food container (Gui Wu Bu Duo) (referring to blood seeping from the thatch, there is not much in the food container).' Then asked, 'What is the indestructible body of Vajra (Jin Gang Bu Huai Shen)?' The master said, 'The old monk is at your feet (Lao Seng Zai Ni Jiao Di) (referring to the old monk being at your feet).'
。僧便喝。師曰。未在。僧又喝。師便打 問日出扶桑時如何。師曰。閻浮樹下過 問凡聖同居時如何師曰。兩個貓兒一個獰 問栴檀郁密時如何。師曰。獨柳樹下坐 問近不得時如何。師曰。冤家難解脫 問萬仞龍門今朝透過時如何。師曰。全存霹靂聲。曰恁么則全承布雨去也。師曰。泥人眼赤 問如何是道。師曰。鷹過長空無一物 問獨遊滄海時如何。師曰。雷震青空。畜生燒尾 問運足不知路時如何。師曰。鳥道盲人遇 上堂。諸方儘是把𧉮。頭求歇。終不敢向第二頭答賓家話。若是本色衲僧。便莫共語。作么生是本色衲僧。良久曰。有輸有贏 有防禦使問。長老還具見聞覺知也無。師與一踏。踏倒 問園頭匏子開花也未。曰開花已久。師曰。還著子也無。曰昨日遭霜了也。師曰大眾吃個什麼。僧擬議。師便打 問風穴。南方一棒。作么商量。穴曰。作奇特商量。穴卻問和尚。此間一棒作么商量。師拈拄杖曰。棒下無生忍。臨機不讓師 有時。見僧來參。便把住參頭曰。是什麼。僧無語。師曰。三十年弄馬騎。今日被驢撲。又自曰。大眾。莫道閑處語 問僧。近離甚處。曰襄州。師曰。什麼物恁么來。曰和尚試道看。師曰。適來禮拜底。曰錯。師曰。錯個什麼。曰。再犯不容。師曰。三十年弄馬騎。今日被驢子
【現代漢語翻譯】 僧人於是大喝一聲。 禪師說：『還不到位。』 僧人又喝一聲。 禪師便打了他。 問：『太陽從扶桑升起時是什麼景象？』 禪師說：『從閻浮樹（Jambudvipa，指我們所居住的這個世界）下經過。』 問：『凡人與聖人同住在一起時是什麼景象？』 禪師說：『兩隻貓，一隻兇猛。』 問：『栴檀（Chandana，一種珍貴的香木）樹林茂密時是什麼景象？』 禪師說：『獨自坐在柳樹下。』 問：『無法靠近時該怎麼辦？』 禪師說：『冤家難以解脫。』 問：『萬仞龍門今天被突破時是什麼景象？』 禪師說：『完全保留著霹靂的聲音。』 僧人說：『既然這樣，那就是完全承受著布雨而去啊。』 禪師說：『泥人的眼睛是紅色的。』 問：『什麼是道？』 禪師說：『老鷹飛過長空，不留一絲痕跡。』 問：『獨自在滄海中遨遊時是什麼景象？』 禪師說：『雷聲震動青空，畜生燒著了尾巴。』 問：『腳步匆忙卻不知路時該怎麼辦？』 禪師說：『鳥道上遇到了盲人。』 禪師上堂說法。『各處禪林都在用盡心思，千方百計地尋求安歇之處，始終不敢用第二種方式來應對賓客。如果是真正的出家人，就不要與他們交談。』 『怎樣才是真正的出家人？』 禪師沉默良久，說：『有輸有贏。』 有防禦使問：『長老您還具備見聞覺知嗎？』 禪師一腳踢過去，把防禦使踢倒。 問：『園頭，葫蘆開花了嗎？』 園頭說：『開花很久了。』 禪師說：『結果了嗎？』 園頭說：『昨天遭受霜打了。』 禪師說：『大眾吃什麼呢？』 僧人猶豫不決，禪師便打了他。 問風穴禪師：『南方的一棒，如何商量？』 風穴禪師說：『當作奇特的事情來商量。』 風穴禪師反問和尚：『此間的一棒，又如何商量？』 禪師拿起拄杖說：『棒下沒有生忍，臨機不讓老師。』 有時，禪師見到僧人前來參拜，便抓住參拜者的頭說：『這是什麼？』 僧人無言以對。 禪師說：『三十年弄馬騎，今天卻被驢撲倒。』 又自言自語道：『各位，不要說閒話。』 問僧人：『最近從哪裡來？』 僧人說：『襄州。』 禪師說：『什麼東西這樣來了？』 僧人說：『和尚您試著說看。』 禪師說：『剛才禮拜的那個。』 僧人說：『錯了。』 禪師說：『錯在哪裡？』 僧人說：『再犯就不容了。』 禪師說：『三十年弄馬騎，今天卻被驢子…』
【English Translation】 The monk then shouted. The Zen master said, 'Not yet in place.' The monk shouted again. The Zen master then hit him. Asked: 'What is the scene when the sun rises from Fusang (mythical place where the sun rises)?' The Zen master said: 'Passing under the Jambudvipa (the continent where we live) tree.' Asked: 'What is the scene when ordinary people and saints live together?' The Zen master said: 'Two cats, one ferocious.' Asked: 'What is the scene when the Chandana (Sandalwood, a precious fragrant wood) forest is lush?' The Zen master said: 'Sitting alone under the willow tree.' Asked: 'What should be done when one cannot get close?' The Zen master said: 'Enemies are difficult to be freed from.' Asked: 'What is the scene when the ten-thousand-仞 (unit of length) Dragon Gate is broken through today?' The Zen master said: 'The sound of thunder is completely preserved.' The monk said: 'In that case, it is completely bearing the rain and leaving.' The Zen master said: 'The clay man's eyes are red.' Asked: 'What is the Dao (the Way)?' The Zen master said: 'An eagle flies across the long sky without leaving a trace.' Asked: 'What is the scene when traveling alone in the vast sea?' The Zen master said: 'Thunder shakes the blue sky, and the beast burns its tail.' Asked: 'What should be done when one's feet are moving but one does not know the way?' The Zen master said: 'A blind man is encountered on a bird path.' The Zen master ascended the hall to preach. 'All Zen forests are exhausting their minds, trying every means to seek a place of rest, and never dare to use a second method to deal with guests. If they are true monks, do not talk to them.' 'What is a true monk?' The Zen master was silent for a long time and said: 'There are wins and losses.' A defense commissioner asked: 'Elder, do you still have seeing, hearing, awareness, and knowledge?' The Zen master kicked him and knocked him down. Asked: 'Gardener, have the gourds blossomed?' The gardener said: 'They have been blooming for a long time.' The Zen master said: 'Have they borne fruit?' The gardener said: 'They were hit by frost yesterday.' The Zen master said: 'What will the assembly eat?' The monk hesitated, and the Zen master hit him. Asked Zen Master Fengxue: 'The southern stick, how should it be discussed?' Zen Master Fengxue said: 'It should be discussed as a peculiar thing.' Zen Master Fengxue asked the abbot in return: 'How should the stick here be discussed?' The Zen master picked up his staff and said: 'There is no forbearance under the stick, and one does not yield to the teacher in the moment.' Sometimes, when the Zen master saw a monk coming to pay respects, he grabbed the head of the monk and said: 'What is this?' The monk was speechless. The Zen master said: 'Riding a horse for thirty years, but today he was knocked down by a donkey.' Then he said to himself: 'Everyone, do not speak idle words.' Asked a monk: 'Where did you come from recently?' The monk said: 'Xiangzhou.' The Zen master said: 'What thing came like this?' The monk said: 'Abbot, please try to say it.' The Zen master said: 'The one who bowed just now.' The monk said: 'Wrong.' The Zen master said: 'What is wrong?' The monk said: 'No more offenses are allowed.' The Zen master said: 'Riding a horse for thirty years, but today he was knocked down by a donkey...'
撲。瞎漢參堂去。
守廓侍者
問德山曰。從上諸聖。向甚麼處去。山曰。作么作么。師曰。來點飛龍馬跛鱉出頭來。山便休去。來日浴出。師過茶與山。山于背上。拊一下曰。昨日公案作么生。師曰。這老漢。今日方始瞥地。山又休去。師行腳到襄州華嚴和尚會下。一日嚴上堂曰。大眾今日若是。臨濟德山高亭大愚。鳥窠船子兒孫不用。如何若何。便請單刀直入。華嚴與汝證據。師出禮拜。起便喝。嚴亦喝。師又喝。嚴亦喝。師禮拜起曰。大眾。看這老漢一場敗缺。又喝一喝。拍手歸眾。嚴下座。歸方丈。時風穴作維那。上去問訊。嚴曰。維那。汝來也叵耐。守廓適來把老僧扭捏。一上待集眾。打一頓趁出。穴曰。趁他遲了也。自是和尚言過。他是臨濟下兒孫。本分恁么。嚴方息怒。穴下來。舉似師。師曰。你著甚來由勸這漢。我未問前。早要棒吃。得我話行。如今不打。搭卻我這話也。穴曰。雖然如是。已遍天下也。
寶壽沼禪師法嗣
汝州西院思明禪師
僧問。如何是伽藍。師曰。荊棘叢林。曰如何是伽藍中人。師曰。獾兒貉子 問如何是不變易底物。師曰。打帛石 問如何是臨濟一喝。師曰。千鈞之弩。不為鼷鼠而發機。曰和尚慈悲何在。師便打 從漪。到法席旬日。常自曰
【現代漢語翻譯】 現代漢語譯本 撲。一個瞎子去參禪。
守廓侍者
問德山宣鑒禪師（Tang Dynasty Buddhist monk）說：『歷代諸佛聖賢，最終去了哪裡？』德山說：『幹什麼？幹什麼？』侍者說：『來點綴飛龍，劣馬跛腳的鱉也想出頭。』德山便不再作聲。第二天沐浴后，侍者給德山遞茶。德山在他背上拍了一下說：『昨天的公案怎麼樣了？』侍者說：『這老漢，今天才剛剛明白。』德山又不再作聲。侍者後來行腳到襄州華嚴和尚的座下。一天，華嚴和尚上堂說法：『各位，今天如果還是臨濟義玄禪師（Linji Yixuan, founder of the Linji school of Chan Buddhism），德山宣鑒禪師（Deshan Xuanjian），高亭和尚，大愚和尚，鳥窠禪師（Niao Ke），船子和尚（Boat Monk）的子孫那一套就不用說了。』怎麼樣才能超越這些呢？請直接用單刀直入的方式來提問，華嚴會為你們證明。』侍者走出來禮拜，起身就大喝一聲。華嚴也大喝一聲。侍者又喝一聲，華嚴也喝一聲。侍者禮拜起身說：『各位，看看這老漢，完全失敗了。』又喝一聲，拍手回到人群中。華嚴下座，回到方丈室。當時風穴延沼禪師（Fengxue Yanzhao）擔任維那（寺院中負責僧眾事務的僧人），上前問訊。華嚴說：『維那，你來了，真讓人無奈。守廓剛才把我弄得狼狽不堪，一上來就想聚集大眾，打我一頓然後趕出去。』風穴說：『趕他已經晚了。是和尚您說的話過分了，他是臨濟宗的子孫，本來就是這樣。』華嚴這才息怒。風穴下來，把這件事告訴了侍者。侍者說：『你用什麼理由來勸這老漢？我還沒問，他就要打我。如果我的話能行得通，現在就不會捱打了，也推翻了我的話。』風穴說：『雖然是這樣，但這件事已經傳遍天下了。』
寶壽沼禪師（Baoshou Zhao）法嗣
汝州西院思明禪師（Siming）
有僧人問：『什麼是伽藍（Sangharama, 寺院）？』禪師說：『荊棘叢林。』問：『什麼是伽藍中的人？』禪師說：『獾和貉。』問：『什麼是不變易的東西？』禪師說：『打布的石頭。』問：『什麼是臨濟宗的一喝？』禪師說：『千鈞之弩，不會因為小老鼠而發射。』問：『和尚的慈悲在哪裡？』禪師就打了他。從漪禪師（Congyi），到法席十幾天，常常自言自語說
【English Translation】 English version A blind man goes to attend the Chan hall.
Attendant Shoukua
Asked Deshan Xuanjian (Tang Dynasty Buddhist monk): 'Where have all the past Buddhas and sages gone?' Deshan said: 'What? What?' The attendant said: 'To embellish the flying dragon, even lame horses and crippled turtles want to stand out.' Deshan then fell silent. The next day, after bathing, the attendant offered tea to Deshan. Deshan patted him on the back and said: 'How was yesterday's case?' The attendant said: 'This old man, only understands it today.' Deshan again fell silent. Later, the attendant traveled to Xiangzhou to study under the Venerable Huayan. One day, Huayan ascended the Dharma hall and said: 'Everyone, if today we are still talking about Linji Yixuan (Linji Yixuan, founder of the Linji school of Chan Buddhism), Deshan Xuanjian, Reverend Gaoting, Reverend Dayu, Reverend Niaoke (Niao Ke), and Reverend Boat Monk's descendants, then there's no need to say anything more.' How can we transcend these? Please ask directly with a single-blade approach, and Huayan will prove it for you.' The attendant came out, bowed, and immediately shouted. Huayan also shouted. The attendant shouted again, and Huayan also shouted. The attendant bowed, stood up, and said: 'Everyone, look at this old man, a complete failure.' He shouted again, clapped his hands, and returned to the assembly. Huayan descended from the seat and returned to his room. At that time, Fengxue Yanzhao (Fengxue Yanzhao) was serving as the director (a monk in charge of monastic affairs), and went forward to inquire. Huayan said: 'Director, you've come, it's truly exasperating. Shoukua just made me look terrible, wanting to gather the assembly, beat me up, and drive me out.' Fengxue said: 'It's too late to drive him out. It's because the Reverend's words were excessive; he is a descendant of the Linji school, and that's just how they are.' Only then did Huayan calm down. Fengxue came down and told the attendant about this. The attendant said: 'What reason did you use to persuade this old man? Before I even asked, he wanted to hit me. If my words were effective, I wouldn't be beaten now, and my words wouldn't be overturned.' Fengxue said: 'Even so, this matter has already spread throughout the world.'
Dharma heir of Chan Master Baoshou Zhao
Chan Master Siming of Xiyuan in Ruzhou
A monk asked: 'What is a Sangharama (Sangharama, monastery)?' The Master said: 'A thorny jungle.' Asked: 'What are the people in the Sangharama?' The Master said: 'Badgers and raccoon dogs.' Asked: 'What is the unchanging thing?' The Master said: 'The stone for beating cloth.' Asked: 'What is the shout of Linji?' The Master said: 'A thousand-pound crossbow is not triggered for a tiny mouse.' Asked: 'Where is the Reverend's compassion?' The Master then struck him. Chan Master Congyi, after arriving at the Dharma seat for ten days, often muttered to himself
。莫道會佛法人。覓個舉話底人也無。師聞而默之。漪異日上法堂次。師召從漪。漪舉目。師曰。錯漪進三兩步。師又曰。錯漪近前。師曰。適來兩錯。是上座錯。是思明老漢錯。曰是從漪錯。師曰。錯錯。乃曰。上座且在這裡過夏。共汝商量這兩錯。漪不肯。便去。后住相州天平山。每舉前話曰。我行腳時。被惡風吹。到汝州。有西院長老。勘我連下兩錯。更留我過夏。待共我商量。我不道恁么時錯。我發足向南方去時。早知錯了也。(首山唸曰。據天平作恁么解會。未夢見西院在何故話在)。
寶壽和尚(第二世)
在先寶壽。為供養主。壽問。父母未生前。還我本來面目來。師立至夜深。下話不契。翌日辭去。壽曰。汝何往。師曰。昨日蒙和尚設問。某甲不契。往南方參知識去。壽曰。南方禁夏不禁冬。我此間。禁冬不禁夏。汝且作街坊過夏。若是佛法阛阓之中。浩浩紅塵。常說正法。師不敢違。一日街頭見兩人交爭。揮一拳曰。你得恁么無面目。師當下大悟。走見寶壽。未及出語。壽便曰。汝會也不用說。師便禮拜。壽臨遷化時。囑三聖請師開堂 師開堂日。三聖推出一僧。師便打。聖曰。與么為人。非但瞎卻這僧眼。瞎卻鎮州一城人眼去在(法眼曰。甚麼處。是瞎卻人眼處)師擲下拄杖。便歸
【現代漢語翻譯】 莫要說會佛法的人，想找個能理解話頭的人都沒有。西院思明禪師聽了沉默不語。從漪禪師後來上法堂時，西院思明禪師叫他過來。從漪禪師舉目。西院思明禪師說：『錯。』從漪禪師向前走了三兩步。西院思明禪師又說：『錯。』從漪禪師走近前。西院思明禪師說：『剛才兩次錯，是上座(對僧人的敬稱)錯，還是我思明老漢錯？』從漪禪師說：『是從漪錯。』西院思明禪師說：『錯錯。』於是說：『上座你且在這裡過夏天，我和你商量這兩處錯。』從漪禪師不肯，就離開了。後來住在相州(今河南安陽)天平山。每次提起之前的話就說：『我行腳的時候，被惡風吹到汝州(今河南臨汝)。有西院長老，勘驗我連下兩錯，還要留我過夏天，要和我商量。我不說那時候錯，我動身向南方去的時候，早就知道錯了。』（首山省念禪師評論說：憑天平禪師這樣理解，還沒夢見西院思明禪師在說什麼話呢）。
寶壽和尚(第二世)
先前這位寶壽禪師，還是個供養人的時候。寶壽禪師問西院思明禪師：『父母未生我之前，我的本來面目是什麼？』西院思明禪師站立到深夜，回答的話不契合。第二天寶壽禪師告辭離去。西院思明禪師問：『你往哪裡去？』寶壽禪師說：『昨天蒙和尚您提問，我不能領會，往南方去參訪善知識。』西院思明禪師說：『南方允許過冬，不允許過夏。我這裡，允許過夏，不允許過冬。你且在這裡當街坊鄰居過夏天。如果是佛法的熱鬧場所之中，浩浩蕩蕩的紅塵之中，常常宣說正法。』寶壽禪師不敢違背。一天在街頭看見兩個人爭吵，揮一拳說：『你竟然這麼不要臉面。』寶壽禪師當下大悟，跑去見西院思明禪師，還沒來得及說話，西院思明禪師就說：『你明白了就不用說了。』寶壽禪師便禮拜。西院思明禪師臨遷化的時候，囑咐三聖禪師請寶壽禪師開堂說法。寶壽禪師開堂說法那天，三聖禪師推出一個僧人。寶壽禪師就打。三聖禪師說：『這樣為人，非但瞎了這僧人的眼睛，還瞎了鎮州(今河北正定)一城人的眼睛。』（法眼文益禪師說：哪裡是瞎了人眼睛的地方？）寶壽禪師扔下拄杖，就回去了。
【English Translation】 Don't say you understand the Buddha-dharma; you can't even find someone who understands the topic. When Master Xiyuan Siming heard this, he remained silent. Later, when Congyi ascended the Dharma hall, Master Xiyuan summoned Congyi. Congyi raised his eyes. Master Xiyuan said, 'Wrong.' Congyi took three or two steps forward. Master Xiyuan said again, 'Wrong.' Congyi approached. Master Xiyuan said, 'The two mistakes just now, are they the fault of the venerable monk (a respectful term for monks), or are they the fault of this old man Siming?' Congyi said, 'It is Congyi's fault.' Master Xiyuan said, 'Wrong, wrong.' Then he said, 'Venerable monk, stay here for the summer. I will discuss these two mistakes with you.' Congyi refused and left. Later, he lived on Mount Tianping in Xiangzhou (present-day Anyang, Henan). Every time he mentioned the previous conversation, he would say, 'When I was traveling, I was blown by an evil wind to Ruzhou (present-day Linru, Henan). There was an elder of Xiyuan who examined me and found me making two mistakes in a row, and even wanted me to stay for the summer to discuss them with me. I don't say I was wrong at that time; when I set off to the south, I already knew I was wrong.' (Shoushan Nian commented: According to Tianping's understanding, he hasn't even dreamed of what Xiyuan Siming was talking about).
Baoshou (Second Generation)
Previously, this Baoshou was a patron. Baoshou asked Master Xiyuan Siming, 'Before my parents gave birth to me, what was my original face?' Master Xiyuan Siming stood until late at night, but his answer did not match. The next day, Baoshou bid farewell and left. Master Xiyuan Siming asked, 'Where are you going?' Baoshou said, 'Yesterday, I was questioned by the venerable monk, and I could not understand, so I am going south to visit good teachers.' Master Xiyuan Siming said, 'The South allows winter but not summer. Here, I allow summer but not winter. You should stay here as a neighbor for the summer. If it is in the bustling marketplace of the Buddha-dharma, in the vast red dust, the true Dharma is often preached.' Baoshou dared not disobey. One day, he saw two people arguing in the street, and one of them threw a punch, saying, 'How can you be so shameless?' Baoshou suddenly had a great enlightenment and ran to see Master Xiyuan Siming. Before he could speak, Master Xiyuan Siming said, 'If you understand, there is no need to say it.' Baoshou then bowed. When Master Xiyuan Siming was about to pass away, he instructed Master Sansheng to invite Master Baoshou to open the Dharma hall and preach. On the day Master Baoshou opened the Dharma hall, Master Sansheng pushed out a monk. Master Baoshou then hit him. Master Sansheng said, 'To treat people like this is not only to blind the eyes of this monk, but also to blind the eyes of the people of the entire town of Zhenzhou (present-day Zhengding, Hebei).' (Fayan Wenyi said: Where is the place that blinds people's eyes?) Master Baoshou threw down his staff and returned.
方丈 僧問。不佔閫域。請師不謗。師曰。莫 問種種莊嚴慇勤奉獻時如何。師曰。莫污我心田 師將順寂謂門人曰。汝還知吾行履處否。曰知。和尚長坐不臥。師又召僧近前來。僧近前。師曰。去非吾眷屬。言訖而化。
三聖然禪師法嗣
鎮州大悲和尚
僧問。除上去下。請師別道。師曰。開口即錯。曰真是學人師也。師曰。今日向弟子手裡死 問如何是和尚密作用。師拈棒。僧轉身受棒。師拋下棒曰。不打這死漢 問如何是諦實之言。師曰。舌拄上腭。曰為甚麼如此。師便打 問如何是大悲境。師曰。千眼都來一隻收。曰如何是境中人。師曰。手忙腳亂 問不著聖凡。請師答話。師曰。好僧擬議。師便喝。
淄州水陸和尚
僧問。如何是學人用心處。師曰。用心即錯。曰不起一念時如何。師曰。沒用處漢 問此事如何保任。師曰。切忌 問如何是最初一句。師便喝。僧禮拜。師以拂子點曰。且放過 問狹路相逢時如何。師便攔胸拓一拓。
魏府大覺和尚法嗣
廬州大覺和尚
僧問。牛頭未見四祖時。為甚麼鳥獸銜華。師曰。有恁么畜生無所知。曰見后為甚麼不銜華。師曰。恁么畜生有所知。
廬州澄心院旻德禪師
在興化。遇示眾曰。若是作家戰
【現代漢語翻譯】 現代漢語譯本： 方丈，僧人問道：『不涉及內外之事，請禪師不要妄加評論。』禪師說：『不要。』 僧人問：『在種種莊嚴的儀式中，虔誠地奉獻時，應該如何？』禪師說：『不要玷污我的心田。』 禪師將要圓寂時，對弟子們說：『你們還知道我所走過的路嗎？』弟子們回答：『知道，和尚您一直長坐不臥。』禪師又叫僧人靠近前來，僧人靠近后，禪師說：『離開這裡，你不是我的眷屬。』說完就圓寂了。
三聖然禪師法嗣
鎮州大悲和尚
僧人問道：『撇開上下，請禪師另外說。』禪師說：『開口就錯了。』僧人說：『您真是學人的好老師啊。』禪師說：『今天我要死在弟子手裡。』 僧人問：『什麼是和尚您的秘密作用？』禪師拿起棒子。僧人轉身接受棒打。禪師扔下棒子說：『不打你這個死人。』 僧人問：『什麼是真實的話？』禪師說：『舌頭抵住上顎。』僧人問：『為什麼這樣？』禪師就打了他。 僧人問：『什麼是大悲境？』禪師說：『千眼都歸一隻眼來收攝。』僧人問：『什麼是境中人？』禪師說：『手忙腳亂。』 僧人問：『不涉及聖凡，請禪師回答。』禪師說：『好僧人還在擬議。』禪師就喝斥他。
淄州水陸和尚
僧人問：『什麼是學人用心的地方？』禪師說：『用心就錯了。』僧人說：『不起一個念頭時如何？』禪師說：『沒用的傢伙。』 僧人問：『這件事如何保持？』禪師說：『切記。』 僧人問：『什麼是最初一句？』禪師就喝斥。僧人禮拜。禪師用拂塵點了一下說：『且放過你。』 僧人問：『狹路相逢時如何？』禪師就攔胸推了一下。
魏府大覺和尚法嗣
廬州大覺和尚
僧人問：『牛頭禪師未見四祖道信（580-651）時，為什麼鳥獸銜花？』禪師說：『有這樣的畜生，什麼都不知道。』僧人說：『見四祖后為什麼不銜花？』禪師說：『這樣的畜生，有所知道了。
廬州澄心院旻德禪師
在興化，旻德禪師開示大眾說：『如果是真正的戰士』
【English Translation】 English version: Abbot, a monk asked: 'Without occupying inner or outer domains, please, Master, do not slander.' The Master said: 'Do not.' The monk asked: 'During various solemn ceremonies, when offering devoutly, what should one do?' The Master said: 'Do not defile my mind-field.' As the Master was about to enter parinirvana, he said to his disciples: 'Do you still know where I have walked?' They replied: 'We know. The Abbot has been sitting for a long time without lying down.' The Master then summoned a monk to come closer. As the monk approached, the Master said: 'Leave, you are not my kin.' Having spoken, he passed away.
Successor of Dharma Master San Sheng Ran
Great Compassion Abbot of Zhenzhou
A monk asked: 'Aside from above and below, please, Master, speak differently.' The Master said: 'To open your mouth is to err.' The monk said: 'Truly, you are a teacher for students.' The Master said: 'Today, I will die in the hands of a disciple.' A monk asked: 'What is the Abbot's secret function?' The Master picked up a stick. The monk turned around to receive the blow. The Master threw down the stick and said: 'I won't hit this dead man.' A monk asked: 'What are truthful words?' The Master said: 'Tongue against the upper palate.' The monk asked: 'Why is it so?' The Master then struck him. A monk asked: 'What is the realm of Great Compassion?' The Master said: 'A thousand eyes are all gathered into one.' The monk asked: 'What is a person within that realm?' The Master said: 'Busy hands and feet.' A monk asked: 'Without touching on the sacred or the mundane, please, Master, answer.' The Master said: 'A good monk is still deliberating.' The Master then shouted at him.
Water and Land Abbot of Zizhou
A monk asked: 'What is the place where a student applies their mind?' The Master said: 'To apply the mind is to err.' The monk said: 'What about when not a single thought arises?' The Master said: 'A useless fellow.' A monk asked: 'How is this matter maintained?' The Master said: 'Be extremely careful.' A monk asked: 'What is the very first sentence?' The Master then shouted. The monk prostrated. The Master touched him with his whisk and said: 'Let it go for now.' A monk asked: 'What happens when encountering each other on a narrow road?' The Master then blocked his chest and pushed him.
Successor of Dharma Master Da Jue of Wei Prefecture
Great Enlightenment Abbot of Luzhou
A monk asked: 'When Niu Tou (Ox-Head) Chan Master had not yet seen the Fourth Patriarch Daoxin (580-651), why did birds and beasts carry flowers?' The Master said: 'Such animals are ignorant.' The monk said: 'After seeing the Fourth Patriarch, why did they not carry flowers?' The Master said: 'Such animals have become knowledgeable.'
Chan Master Min De of Cheng Xin (Clear Mind) Monastery in Luzhou
While in Xinghua, he addressed the assembly, saying: 'If one is a true warrior,'
將。便請單刀直入。更莫如何若何。師出禮拜。起便喝。化亦喝。師又喝。化亦喝。師禮拜歸眾。化曰。適來若是別人。三十棒一棒也較不得。何故。為他旻德會一喝。不作一喝用 住后僧問。如何是澄心。師曰。我不作這活計。曰未審作么生。師便喝。僧曰。大好不作這活計。師便打 問如何是道。師曰。老僧久住澄心院。曰如何是道中人。師曰。破衲長披經歲年 問露地不通風時如何。師曰。漆 問既是澄心。為甚麼出來入去。師曰。鼻孔上著灸。僧禮拜。師便打。
荊南府竹園山和尚
僧問。久向和尚會禪。是否。師曰。是。僧曰。蒼天蒼天。師近前以手掩僧口曰。低聲低聲。僧打一掌便拓開。師曰。山僧招得。僧拂袖出去。師笑曰。早知如是。悔不如是 問既是竹園。還生筍也無。師曰。千株萬株。曰恁么則學人有分也。師曰。汝作么生。僧擬議。師便打。
宋州法華院和尚
僧問。如何是佛。師曰。獨坐五峰前 問如何是初生月。師曰。不高不低。曰還許學人瞻敬也無。師曰。三日後看 問如何是法華家風。師曰。寒時寒殺。熱時熱殺。曰如何是寒時寒殺。師曰。三三兩兩抱頭行。曰如何是熱時熱殺。師曰。東西南北見者嗤 問學人手持白刃。直進化門時如何。師曰。你試用看。
僧便喝。師擒住。僧隨手打一掌。師拓開曰。老僧今日失利。僧作舞而僧。師曰。賊首頭犯。
灌溪閑禪師法嗣
池州魯祖山教禪師
僧問。如何是祖師西來意。師曰。今日不答話。曰大好不答話。師便打 問如何是雙林樹。師曰。有相身中無相身。曰如何是有相身中無相身。師曰。金香爐下鐵崑崙 問如何是孤峰獨宿底人。師曰。半夜日頭明。日午打三更 問如何是格外事。師曰。化道緣終后。虛空更那邊 問進向無門時如何。師曰。太鈍生。曰不是鈍生。直下進向無門時如何。師曰。靈機未曾論邊際。執法無門在暗中 問如何是學人著力處。師曰。春來草自青。月上已天明。曰如何是不著力處。師曰。崩山石頭落。平川燒火行。
紙衣和尚法嗣
鎮州譚空和尚
僧問。如何是佛。師曰。麻纏紙裹 問百了千當時如何。師和聲便打 問格外之譚。請師舉唱。師曰。隘路不通風。曰莫祇這便是也無。師乃噓一噓。
際上座
行腳到洛京南禪。時有朱行軍設齋。入僧堂顧視曰。直下是遂行。香口不住道。至師面前。師便問。直下是個甚麼。行軍便喝。師曰。行軍幸是會佛法底人。又惡發作甚麼。行軍曰。喚作惡發即不得。師便喝。行軍曰。鉤在不疑之地。師又喝。行
【現代漢語翻譯】 現代漢語譯本： 僧人便大喝一聲。魯祖山教禪師擒住他。僧人隨即打了一掌。禪師放開他說：『老僧我今天失利了。』僧人跳舞而去。禪師說：『賊首犯法了。』
灌溪閑禪師的法嗣
池州魯祖山教禪師
僧人問：『如何是祖師西來意（Bodhidharma's intention in coming from the West，達摩祖師從西方來的真正意圖是什麼）？』禪師說：『今日不答話。』僧人說：『大好不答話。』禪師便打。 僧人問：『如何是雙林樹（Sala trees，娑羅雙樹，佛陀涅槃之處）？』禪師說：『有相身中無相身。』僧人問：『如何是有相身中無相身？』禪師說：『金香爐下鐵崑崙。』 僧人問：『如何是孤峰獨宿底人？』禪師說：『半夜日頭明，日午打三更。』 僧人問：『如何是格外事？』禪師說：『化道緣終后，虛空更那邊。』 僧人問：『進向無門時如何？』禪師說：『太鈍生。』僧人說：『不是鈍生，直下進向無門時如何？』禪師說：『靈機未曾論邊際，執法無門在暗中。』 僧人問：『如何是學人著力處？』禪師說：『春來草自青，月上已天明。』僧人問：『如何是不著力處？』禪師說：『崩山石頭落，平川燒火行。』
紙衣和尚的法嗣
鎮州譚空和尚
僧人問：『如何是佛（Buddha，覺悟者）？』禪師說：『麻纏紙裹。』 僧人問：『百了千當時如何？』禪師和聲便打。 僧人問：『格外之譚，請師舉唱。』禪師說：『隘路不通風。』僧人說：『莫祇這便是也無？』禪師乃噓一噓。
際上座
行腳到洛京南禪。當時有朱行軍設齋。進入僧堂顧視說：『直下是遂行。』香口不住道。至禪師面前。禪師便問：『直下是個甚麼？』行軍便喝。禪師說：『行軍幸是會佛法底人，又惡發作甚麼？』行軍說：『喚作惡發即不得。』禪師便喝。行軍說：『鉤在不疑之地。』禪師又喝。
【English Translation】 English version: The monk then shouted. The Chan master of Luzu Mountain Jiao captured him. The monk immediately struck a palm. The Chan master released him and said, 'This old monk has lost today.' The monk danced away. The Chan master said, 'The ringleader has committed a crime.'
Successor of Chan Master Xian of Guanxi
Chan Master Jiao of Luzu Mountain, Chizhou
A monk asked, 'What is the meaning of Bodhidharma's intention in coming from the West (祖師西來意)?' The Chan master said, 'Today I will not answer.' The monk said, 'Excellent, not answering.' The Chan master then struck him. A monk asked, 'What are the Sala trees (雙林樹)?' The Chan master said, 'Within the body of form is the body of no-form.' The monk asked, 'What is the body of no-form within the body of form?' The Chan master said, 'Beneath the golden incense burner is the iron Kunlun.' A monk asked, 'What is a person who dwells alone on a solitary peak (孤峰獨宿底人)?' The Chan master said, 'At midnight, the sun is bright; at midday, the third watch is struck.' A monk asked, 'What is an extraordinary matter (格外事)?' The Chan master said, 'After the end of the transformative path, beyond the void.' A monk asked, 'What is it like when advancing to the gateless gate (進向無門時如何)?' The Chan master said, 'Too dull.' The monk said, 'Not dull, but what is it like when directly advancing to the gateless gate?' The Chan master said, 'The spiritual mechanism has never discussed boundaries; clinging to the law, there is no gate in the darkness.' A monk asked, 'Where does the student exert effort (學人著力處)?' The Chan master said, 'In spring, the grass naturally turns green; the moon rises, and the sky is already bright.' The monk asked, 'Where is there no need to exert effort (不著力處)?' The Chan master said, 'A mountain collapses, and stones fall; on a flat plain, a fire burns.'
Successor of the Paper-Clothed Monk
Venerable Tan Kong of Zhenzhou
A monk asked, 'What is Buddha (佛)?' The Chan master said, 'Wrapped in hemp and paper.' A monk asked, 'What is it like when a hundred are finished and a thousand are present (百了千當時如何)?' The Chan master responded with a sound and then struck him. A monk asked, 'An extraordinary discourse, please, Master, expound it.' The Chan master said, 'A narrow road does not allow the wind to pass.' The monk said, 'Could this be it?' The Chan master then sighed.
Senior Seat Ji
Traveling on foot, he arrived at N禪 in Luojing. At that time, Zhu Xingjun was hosting a vegetarian feast. Entering the monks' hall, he looked around and said, 'Directly, it is following through.' He kept saying this with fragrant words. When he arrived before the Chan master, the Chan master asked, 'What is it directly?' Xingjun then shouted. The Chan master said, 'Fortunately, Xingjun understands the Buddha-dharma; why then such a violent outburst?' Xingjun said, 'It cannot be called a violent outburst.' The Chan master then shouted. Xingjun said, 'The hook is in a place of no doubt.' The Chan master shouted again.
軍便休。齋退。令客司請適來下喝僧來。師至。便共行軍言論。並不顧諸人。僧錄曰。行軍適來。爭容得這僧無禮。行軍曰。若是你諸人喝。下官有劍。僧錄曰。某等固是不會。須是他暉長老始得。行軍曰。若是南禪長老。也未夢見在 僧問。如何是佛法的的大意。師曰。龍騰滄海。魚躍深潭。曰畢竟如何。師曰。夜聞祭鬼鼓。朝聽上灘歌 問如何是上座家風。師曰。三腳蝦蟆背大象。
五燈全書卷第二十一 卍新續藏第 81 冊 No. 1571 五燈全書(第1卷-第33卷)
五燈全書卷第二十二
京都聖感禪寺住持(臣)僧 (超永) 編輯
京都古華嚴寺住持(臣)僧 (超揆) 較閱 進呈
臨濟宗
南嶽下七世
南院颙禪師法嗣
汝州風穴延沼禪師
餘杭劉氏子。幼不茹葷。習儒典。應道士。一舉不遂。乃出家。依本州開元寺智恭披削。受具。習天臺止觀。年二十五。謁鏡清。清問。近離甚處。師曰。自離東來。清曰。還過小江也無。師曰。大舸獨飄空。小江無可濟。清曰。鏡水泰山。鳥飛不度。子莫道聽途言。師曰。滄溟尚怯艨䑳勢。列漢飛帆渡五湖。清豎拂子曰。爭奈這個何。師曰。這個是甚麼。清曰。果然不識。師曰。出沒
【現代漢語翻譯】 現代漢語譯本 軍便休（官名）。齋退。命令客司請剛才呵斥的僧人來。禪師來了，便與行軍（官名）談論，完全不理會其他人。僧錄（官名）說：『行軍（官名）在此，怎能容忍這僧人如此無禮？』行軍（官名）說：『如果是你們這些人呵斥，下官有劍。』僧錄（官名）說：『我們這些人確實不會，必須是暉長老才行。』行軍（官名）說：『如果是南禪長老，也還沒夢見過。』 僧人問：『如何是佛法的大意？』禪師說：『龍騰滄海，魚躍深潭。』僧人說：『畢竟如何？』禪師說：『夜聞祭鬼鼓，朝聽上灘歌。』 問：『如何是上座（指資歷高的僧人）的家風？』禪師說：『三腳蝦蟆背大象。』
《五燈全書》卷第二十一 卍新續藏第 81 冊 No. 1571 《五燈全書》(第1卷-第33卷)
《五燈全書》卷第二十二
京都聖感禪寺住持(臣)僧 (超永)
京都古華嚴寺住持(臣)僧 (超揆) 較閱 進呈
臨濟宗
南嶽下七世
南院颙禪師法嗣
汝州風穴延沼禪師
餘杭劉氏之子。從小不吃葷。學習儒家經典。應試道士，一次沒有成功，於是出家。依本州開元寺智恭剃度。受具足戒。學習天臺止觀。二十五歲時，拜見鏡清（禪師）。鏡清（禪師）問：『最近從哪裡來？』禪師說：『從東邊來。』鏡清（禪師）說：『還經過小江嗎？』禪師說：『大船獨自飄在空中，小江無法渡過。』鏡清（禪師）說：『鏡水泰山，鳥都飛不過去。你不要聽信路上的傳言。』禪師說：『滄海尚且害怕艨艟（古代戰船）的威力，漢朝的船帆飛過五湖。』鏡清（禪師）豎起拂子說：『那這個怎麼辦？』禪師說：『這個是什麼？』鏡清（禪師）說：『果然不認識。』禪師說：『出沒無常。』
【English Translation】 English version The military commissioner dismissed the assembly and retired from the vegetarian meal. He ordered the guest officer to summon the monk who had just shouted. The master arrived and engaged in discussions with the military commissioner, completely ignoring the others. The monastic registrar said, 'With the military commissioner present, how can we tolerate this monk's rudeness?' The military commissioner said, 'If it were you who shouted, I would have my sword.' The monastic registrar said, 'We are indeed incapable; it must be Elder Hui who can do it.' The military commissioner said, 'Even the Elder of Nanchuan has not dreamed of such a thing.' A monk asked, 'What is the great meaning of the Buddha-dharma?' The master said, 'Dragons soar in the vast sea, fish leap in the deep pool.' The monk said, 'What is it ultimately?' The master said, 'At night, I hear the drums of ghost sacrifices; in the morning, I listen to the songs of ascending the rapids.' Asked, 'What is the family style of the senior monk?' The master said, 'A three-legged toad carries an elephant on its back.'
The Complete Book of the Five Lamps, Volume 21 Wan Xu Zang, Volume 81, No. 1571, The Complete Book of the Five Lamps (Volumes 1-33)
The Complete Book of the Five Lamps, Volume 22
Resident Monk (Subject) of Kyoto's Sacred 感 (Gǎn, feeling/sense) Zen Temple: (Chao Yong)
Resident Monk (Subject) of Kyoto's Ancient 華嚴 (Huáyán, Avatamsaka) Temple: (Chao Kui), Reviewed and Presented
Linji School
Seventh Generation Below Nanyue
Dharma Successor of Zen Master Nanyuan Yong
Zen Master Fengxue Yanzhao of Ruzhou
A son of the Liu family of Yu Hang. From childhood, he did not eat meat. He studied Confucian classics. He took the Daoist examination but failed once, so he left home. He relied on Zhigong of Kaiyuan Temple in his prefecture to shave his head. He received the full precepts. He studied the Tiantai Zhi Guan (止觀, cessation and contemplation). At the age of twenty-five, he visited Jingqing (禪師, Zen Master). Jingqing (禪師, Zen Master) asked, 'Where have you come from recently?' The master said, 'I came from the east.' Jingqing (禪師, Zen Master) said, 'Did you cross the small river?' The master said, 'A large boat floats alone in the sky; the small river cannot be crossed.' Jingqing (禪師, Zen Master) said, 'Jing Shui (鏡水, Mirror Lake) and Mount Tai, even birds cannot fly over. Do not listen to rumors on the road.' The master said, 'The vast sea is still afraid of the power of the Mengchong (艨艟, ancient warship); the Han sails fly across the Five Lakes.' Jingqing (禪師, Zen Master) raised his whisk and said, 'What about this?' The master said, 'What is this?' Jingqing (禪師, Zen Master) said, 'Indeed, you do not recognize it.' The master said, 'Appearing and disappearing without constancy.'
卷舒。與師同用。清曰。杓卜聽虛聲。熟睡饒讇語。師曰。澤廣藏山。理能伏豹。清曰。舍罪放愆。速須出去。師曰。出去即失。便出到法堂。乃曰。夫行腳人。因緣未盡其善。不可便休去。卻回曰。某甲適來。輒陳小騃。冒瀆尊顏。伏蒙慈悲。未賜罪責。清曰。適來言從東來。豈不是翠巖來。師曰。雪竇親棲寶蓋東。清曰。不逐忘羊狂解息。卻來這裡念篇章。師曰。路逢劍客須呈劍。不是詩人莫獻詩。清曰。詩速秘卻。略借劍看。師曰。梟首甑人𢹂劍去。清曰。不獨觸風化。亦自顯顢頇。師曰若不觸風化。爭知古佛心。清曰。如何是古佛心。師曰。再許允容。師今何有。清曰。東來衲子。菽麥不分。祇聞不已而已。何得抑己而已。師曰。巨浪涌千尋。澄波不離水。清曰。一句截流。萬機寢削。師便禮拜。清曰。衲子俊哉 師到華嚴。嚴問。我有牧牛歌。輒請阇黎和。師曰。羯鼓掉鞭牛豹跳。遠村梅樹觜盧都 師參南院。入門不禮拜。院曰。入門須辯主。師曰。端的請師分。院於左膝拍一拍。師便喝。院于右膝拍一拈。師又喝。院曰。左邊一拍且置。右邊一拍作么生。師曰。瞎。院便拈棒。師曰。莫盲枷瞎棒。奪打和尚。莫言不道。院擲下棒曰。今日被黃面浙子鈍置一場。師曰。和尚大似持缽不得。詐道不饑。院曰。
阇黎曾到此間么。師曰。是何言歟。院曰。老僧好好相借問。師曰。也不得放過。便下參眾了。卻上禮謝。院曰。阇黎曾見甚麼人來。師曰。在襄州華嚴。與廓侍者同夏。院曰。親見作家來。院問。南方一棒。作么商量。師曰。作奇特商量。師卻問。和尚此間一棒。作么商量。院拈拄杖曰。棒下無生忍。臨機不見師。師于言下。大徹元旨。遂依止六年。後唐長興二年。至汝州風穴寺。時寺已摧殘。惟草屋數椽。師入駐錫。日乞村落。夜燃松脂。單丁者七年。檀信新之成叢林。偽晉天福二年。李使君。與闔城士庶。請開法 上堂。夫參學眼目。臨機直須大用現前。勿自拘於小節。設使言前薦得。猶是滯殼迷封。縱然句下精通。未免觸途狂見。應是從前依他作解。明珠兩岐。與你一時掃卻。直教個個如師子兒。吒呀地哮吼一聲。壁立千仞。誰敢正眼睹著。覷著即瞎卻渠眼。時有僧問。如何是正法眼。師曰。即便[翟支]瞎。曰[翟支]瞎后如何。師曰。撈天摸地 后因兵亂。李使君。留于衙內度夏。請上堂。祖師心印。狀似鐵牛之機。去即印住。住即印破。祇如不去不住。印即是。不印即是。還有人道得么。時有盧陂長老出問。學人有鐵牛之機。請師不搭印。師曰。慣釣鯨鯢澄巨浸。卻嗟蛙步𩥇泥沙。陂佇思。師喝曰
【現代漢語翻譯】 現代漢語譯本 阇黎（梵語，意為老師）曾到過這裡嗎？ 風穴延沼禪師說：『你這是什麼話？』 院主說：『老僧好好地向您請教。』 風穴延沼禪師說：『也不能放過你。』 說完便下座去參拜大眾，然後又上來禮謝。 院主問：『阇黎（梵語，意為老師）曾見過什麼人來？』 風穴延沼禪師說：『我在襄州華嚴寺，與廓侍者一起安居過夏天。』 院主說：『真是親眼見到內行的人來了。』 院主問：『南方叢林里常說的「一棒」，你打算怎麼理解？』 風穴延沼禪師說：『當作奇特的事情來理解。』 風穴延沼禪師反問：『和尚您這裡的一棒，又打算怎麼理解？』 院主拿起拄杖說：『棒下無生忍（意為在棒打之下，不起嗔恨之心，安忍不動），臨機不見師（意為在關鍵時刻，不能執著于老師的教導）。』 風穴延沼禪師在聽了這話后，徹底領悟了禪宗的精髓，於是依止院主六年。 後唐長興二年（931年），風穴延沼禪師來到汝州風穴寺，當時寺廟已經破敗不堪，只剩下幾間茅草屋。風穴延沼禪師住了下來，白天到村裡乞食，晚上點燃松脂照明，這樣過了七年。後來，信徒們捐資，寺廟才重新成為叢林。 偽晉天福二年（937年），李使君與全城士紳百姓，請風穴延沼禪師開壇說法。 風穴延沼禪師上堂開示：『參禪學道的眼目，在於臨機應變時，能夠當下展現出大智慧，不要拘泥於細枝末節。即使能在言語之前就領悟，也還是停留在外殼和封閉之中；縱然能在語句之下精通，也難免會觸處都是錯誤的見解。應該把從前依賴他人解釋的那些東西，像明珠上的兩歧一樣，一時全部掃除乾淨，直接讓每個人都像獅子一樣，張開大口吼叫一聲，像壁立千仞一樣，誰敢用正眼去看？誰要是看，就瞎了他的眼睛。』 當時有僧人問：『什麼是正法眼？』 風穴延沼禪師說：『即便[翟支]瞎。』 僧人問：『[翟支]瞎后又如何？』 風穴延沼禪師說：『撈天摸地。』 後來因為戰亂，李使君將風穴延沼禪師留在衙門內度夏，並請他上堂說法。 風穴延沼禪師說：『祖師心印，就像鐵牛的機關一樣，放開就印住，停住就印破。那麼，不放開也不停住，印就是，不印就是，還有人能說得出來嗎？』 當時有盧陂長老出來問道：『學人有鐵牛的機關，請老師不要蓋印。』 風穴延沼禪師說：『慣釣鯨鯢澄巨浸，卻嗟蛙步𩥇泥沙（意為習慣於在深海中釣取鯨魚，卻嘆息青蛙在泥沙中行走）。』 盧陂長老正在思索，風穴延沼禪師大喝一聲。
【English Translation】 English version Did the Acarya (Sanskrit, meaning teacher) ever come here? The Master Fengxue Yanzhao said, 'What are you talking about?' The abbot said, 'The old monk is asking you for guidance.' The Master Fengxue Yanzhao said, 'You can't be let off either.' After saying that, he went down to pay respects to the assembly, and then came back up to thank the abbot. The abbot asked, 'What kind of person has the Acarya (Sanskrit, meaning teacher) seen?' The Master Fengxue Yanzhao said, 'I was at Huayan Temple in Xiangzhou, and I spent the summer with attendant Kuo.' The abbot said, 'You have truly seen an expert.' The abbot asked, 'What is your understanding of the 'one stick' often spoken of in the southern monasteries?' The Master Fengxue Yanzhao said, 'I understand it as something extraordinary.' The Master Fengxue Yanzhao asked in return, 'What is your understanding of the 'one stick' here, venerable abbot?' The abbot picked up his staff and said, 'Beneath the stick, there is no acceptance of suffering (meaning not to be angry or resentful under the beating of the stick, but to be patient and unmoving), at the critical moment, the teacher is not seen (meaning at the crucial moment, one should not be attached to the teacher's teachings).' After hearing these words, the Master Fengxue Yanzhao thoroughly understood the essence of Zen, and thus stayed with the abbot for six years. In the second year of Changxing during the Later Tang Dynasty (931 AD), the Master Fengxue Yanzhao came to Fengxue Temple in Ruzhou. At that time, the temple was in ruins, with only a few thatched huts remaining. The Master Fengxue Yanzhao stayed there, begging for food in the villages during the day and burning pine resin for light at night. He lived like this for seven years. Later, believers donated money, and the temple was rebuilt into a monastery. In the second year of Tianfu during the Pseudo-Jin Dynasty (937 AD), magistrate Li and the gentry and common people of the whole city invited the Master Fengxue Yanzhao to give a Dharma talk. The Master Fengxue Yanzhao ascended the platform and gave instructions: 'The eye of Chan study lies in being able to manifest great wisdom at the moment of responding to changes, and not to be拘泥於細枝末節. Even if one can understand before words are spoken, one is still stuck in the outer shell and enclosure; even if one is proficient in the meaning of the sentences, one will inevitably encounter wrong views everywhere. One should sweep away all the things that one used to rely on others to explain, like the two branches on a pearl, all at once, directly making everyone like a lion, opening their mouths and roaring, like a wall standing thousands of feet high, who dares to look at it with a straight eye? Whoever looks at it will blind their eyes.' At that time, a monk asked, 'What is the eye of the true Dharma?' The Master Fengxue Yanzhao said, 'Even if [翟支] is blind.' The monk asked, 'What happens after [翟支] is blind?' The Master Fengxue Yanzhao said, 'Groping the sky and touching the earth.' Later, because of the war, magistrate Li kept the Master Fengxue Yanzhao in the yamen to spend the summer, and invited him to give a Dharma talk. The Master Fengxue Yanzhao said, 'The mind-seal of the Patriarchs is like the mechanism of an iron ox, releasing it seals it, stopping it breaks the seal. So, neither releasing nor stopping, sealing is, not sealing is, can anyone say it?' At that time, Elder Lu Bei came out and asked, 'The student has the mechanism of an iron ox, please teacher do not stamp it.' The Master Fengxue Yanzhao said, 'Accustomed to fishing for whales in the vast ocean, yet lamenting the frog's steps in the mud and sand (meaning accustomed to catching whales in the deep sea, but lamenting the frog walking in the mud and sand).' Elder Lu Bei was pondering, and the Master Fengxue Yanzhao shouted loudly.
。長老何不進語。陂擬議。師便打一拂子曰。還記得話頭么。試舉看。陂擬開口。師又打一拂子。牧主曰。信知佛法與王法一般。師曰。見甚麼道理。牧主曰。當斷不斷。反招其亂。師便下座 汝州宋侯。舍宅為寺。復來郢州。請師歸新寺住持。至周廣順辛亥。賜額廣慧。師住二十二年。當余百眾 僧問。如何是佛。師曰。如何不是佛。曰未曉元言。請師直指。師曰。家住海門洲。扶桑最先照 問朗月當空時如何。師曰。不從天上輥。任向地中埋 問古曲無音韻。如何和得齊。師曰。木雞啼子夜。芻狗吠天明 上堂。舉寒山詩曰。梵志死去來。魂識見閻老。讀盡百王書。未免受棰栲。一稱南無佛。皆以成佛道。僧問。如何是一稱南無佛。師曰。燈連鳳翅當堂照。月映娥眉𩔅面看 問如何是佛。師曰嘶風木馬緣無絆。背角泥牛痛下鞭 問如何是廣慧劍。師曰。不斬死漢 問古鏡未磨時如何。師曰。天魔膽裂。曰磨后如何。師曰。軒轅無道 問矛盾本成雙翳病。帝網明珠事若何。師曰。為山登九仞。捻土定千鈞 問干木奉文侯。知心有幾人。師曰。少年曾決龍蛇陣。老倒還聽稚子歌 問如何是清涼山中主。師曰。一句不逞無著問。迄今猶作野盤僧 問如何是和尚家風。師曰。鶴有九皋難翥翼。馬無千里謾追風 問未有之言
。請師試道。師曰。入市能長嘯。歸家著短衣 問夏終今日師意如何。師曰。不憐鵝護雪。且喜蠟人冰 問歸鄉無路時如何。師曰。平窺紅爛處。暢殺子平生 問滿目荒郊翠瑞草。卻滋榮時如何。師曰。新出紅爐金彈子。簉破阇黎鐵面皮 問如何是互換之機。師曰。和盲悖愬瞎 問真性不隨緣。如何得證悟。師曰。豬肉案上滴乳香 問如何是清凈法身。師曰。金沙灘頭馬郎婦 問一色難分。請師顯示。師曰。滿爐添炭猶嫌冷。路上行人祇守寒 問如何是學人立身處。師曰。井底泥牛吼。林間玉兔驚 問如何是道。師曰。五鳳樓前。曰如何是道中人。師曰。問取皇城使 問不傷物義。請師便道。師曰。劈腹開心。猶未性燥 問未定渾濁。如何得照。師曰。下坡不走。快便難逢 問如何是衲僧行履處。師曰。頭上吃棒。口裡喃喃 問靈山話月。曹溪指月。去此二途。請師直指。師曰。無言不當啞。曰請師定當。師曰。先度汨羅江 問任性浮沉時如何。師曰。牽牛不入欄 問凝然便會時如何。師曰。截耳臥街 問狼煙永息時如何。師曰。兩腳捎空 問祖令當行時如何。師曰。點 問不施寸刃。便登九五時如何。師曰。鞭屍屈項 上堂。舉古云。我有一隻箭。曾經久磨鍊。射時遍十方。落處無人見。師曰。山僧即不然。我有一
【現代漢語翻譯】 現代漢語譯本： 問：請老師開示「道」。老師說：進入鬧市能縱情長嘯，回到家中就穿短衣。 問：夏至結束的今天，老師的意旨如何？老師說：不憐惜鵝保護的雪，只喜歡蠟人做的冰。 問：想回家鄉卻沒有路時，該怎麼辦？老師說：平靜地窺視紅爛之處，暢快地了卻一生的心願。 問：滿眼都是荒郊的翠綠瑞草，卻在滋長繁榮時，該怎麼辦？老師說：剛從紅爐里取出的金彈子，擊破了老和尚的鐵面皮。 問：什麼是互換的玄機？老師說：和瞎子爭辯。 問：真性不隨因緣變化，如何才能證悟？老師說：豬肉案板上滴落乳香。 問：什麼是清凈法身（Dharmakāya，佛的法性之身）？老師說：金沙灘頭的馬郎婦（觀音菩薩的化身）。 問：一色難以分辨，請老師開示。老師說：滿爐添炭還嫌冷，路上的行人只顧著寒冷。 問：什麼是學人安身立命之處？老師說：井底的泥牛吼叫，林間的玉兔驚慌。 問：什麼是道（Dharma，宇宙的真理）？老師說：五鳳樓前。 問：什麼是道中人？老師說：去問皇城的使者。 問：不傷害萬物之義，請老師直說。老師說：剖開肚子，露出心，還說自己不急躁。 問：未定渾濁的狀態，如何才能照見？老師說：下坡路不走，快速方便的機會就難以遇到。 問：什麼是衲僧（修行僧人）的行履之處？老師說：頭上捱了棍棒，嘴裡還在嘟囔。 問：靈山（釋迦牟尼說法之地）談月，曹溪（六祖慧能弘法之地）指月，去掉這兩條路，請老師直接指示。老師說：不說話就顯得像啞巴。問：請老師確定指示。老師說：先渡過汨羅江。 問：任憑本性漂浮沉沒時，該怎麼辦？老師說：牽牛不讓它進欄。 問：凝然領會時，該怎麼辦？老師說：割掉耳朵，躺在街上。 問：狼煙永遠止息時，該怎麼辦？老師說：兩腳騰空。 問：祖師的法令和當實行時，該怎麼辦？老師說：點。 問：不使用寸刃，便登上九五之位（帝位）時，該怎麼辦？老師說：鞭打屍體，使其屈服。 上堂說法。引用古人說：我有一支箭，曾經長期磨礪，射出時遍及十方，落下的地方卻無人看見。老師說：老僧卻不是這樣，我有一
English version: Question: Please, Master, explain the 'Tao' (Dharma, the universal truth). The Master said: 'Entering the market, one can roar freely; returning home, one wears short clothes.' Question: Now that the summer solstice has ended, what is the Master's intention? The Master said: 'Not pitying the snow protected by the goose, but only liking the ice made by the wax figure.' Question: When there is no road to return home, what should one do? The Master said: 'Calmly peeping at the red and rotten place, happily fulfilling the wish of a lifetime.' Question: The eyes are full of green auspicious grass in the wilderness, but when it grows and flourishes, what should one do? The Master said: 'The golden bullet just taken out of the red furnace breaks the iron face of the old monk.' Question: What is the mechanism of mutual exchange? The Master said: 'Arguing with a blind man.' Question: True nature does not follow conditions, how can one attain enlightenment? The Master said: 'Fragrant oil dripping on the pork cutting board.' Question: What is the pure Dharmakāya (the body of the Buddha's Dharma nature)? The Master said: 'The woman Ma Lang on the golden sand beach (a manifestation of Avalokiteśvara, the Bodhisattva of Compassion).' Question: One color is difficult to distinguish, please Master reveal it. The Master said: 'Adding charcoal to the furnace is still too cold, the pedestrians on the road only care about the cold.' Question: What is the place where a student establishes himself? The Master said: 'The mud cow roars at the bottom of the well, the jade rabbit in the forest is startled.' Question: What is the Tao (Dharma, the universal truth)? The Master said: 'In front of the Five Phoenix Tower.' Question: What is a person in the Tao? The Master said: 'Ask the envoy of the imperial city.' Question: Without harming the meaning of things, please Master speak directly. The Master said: 'Splitting the belly and revealing the heart, yet saying that one is not impatient.' Question: How can one illuminate the undetermined and turbid state? The Master said: 'If you don't go downhill, it's hard to find a quick and convenient opportunity.' Question: What is the place where a mendicant monk walks? The Master said: 'Being beaten on the head, muttering in the mouth.' Question: Talking about the moon on Vulture Peak (where Shakyamuni Buddha taught), pointing to the moon in Caoqi (where the Sixth Patriarch Huineng propagated the Dharma), removing these two paths, please Master directly indicate. The Master said: 'Not speaking seems like being dumb.' Question: Please Master indicate definitely. The Master said: 'First cross the Miluo River.' Question: What should one do when letting nature float and sink? The Master said: 'Leading the ox without letting it enter the pen.' Question: What should one do when one understands in stillness? The Master said: 'Cutting off the ears and lying on the street.' Question: What should one do when the smoke of war is forever extinguished? The Master said: 'Both feet in the air.' Question: What should one do when the ancestral decree should be carried out? The Master said: 'Point.' Question: What should one do when ascending to the throne (the ninety-fifth position) without using an inch of blade? The Master said: 'Whipping the corpse, making it submit.' Ascending the hall to preach. Quoting the ancients saying: 'I have an arrow, which has been sharpened for a long time, when shot it spreads in all directions, but no one sees where it falls.' The Master said: 'This old monk is not like that, I have a
【English Translation】 English version: Question: Please, Master, explain the 'Tao' (Dharma, the universal truth). The Master said: 'Entering the market, one can roar freely; returning home, one wears short clothes.' Question: Now that the summer solstice has ended, what is the Master's intention? The Master said: 'Not pitying the snow protected by the goose, but only liking the ice made by the wax figure.' Question: When there is no road to return home, what should one do? The Master said: 'Calmly peeping at the red and rotten place, happily fulfilling the wish of a lifetime.' Question: The eyes are full of green auspicious grass in the wilderness, but when it grows and flourishes, what should one do? The Master said: 'The golden bullet just taken out of the red furnace breaks the iron face of the old monk.' Question: What is the mechanism of mutual exchange? The Master said: 'Arguing with a blind man.' Question: True nature does not follow conditions, how can one attain enlightenment? The Master said: 'Fragrant oil dripping on the pork cutting board.' Question: What is the pure Dharmakāya (the body of the Buddha's Dharma nature)? The Master said: 'The woman Ma Lang on the golden sand beach (a manifestation of Avalokiteśvara, the Bodhisattva of Compassion).' Question: One color is difficult to distinguish, please Master reveal it. The Master said: 'Adding charcoal to the furnace is still too cold, the pedestrians on the road only care about the cold.' Question: What is the place where a student establishes himself? The Master said: 'The mud cow roars at the bottom of the well, the jade rabbit in the forest is startled.' Question: What is the Tao (Dharma, the universal truth)? The Master said: 'In front of the Five Phoenix Tower.' Question: What is a person in the Tao? The Master said: 'Ask the envoy of the imperial city.' Question: Without harming the meaning of things, please Master speak directly. The Master said: 'Splitting the belly and revealing the heart, yet saying that one is not impatient.' Question: How can one illuminate the undetermined and turbid state? The Master said: 'If you don't go downhill, it's hard to find a quick and convenient opportunity.' Question: What is the place where a mendicant monk walks? The Master said: 'Being beaten on the head, muttering in the mouth.' Question: Talking about the moon on Vulture Peak (where Shakyamuni Buddha taught), pointing to the moon in Caoqi (where the Sixth Patriarch Huineng propagated the Dharma), removing these two paths, please Master directly indicate. The Master said: 'Not speaking seems like being dumb.' Question: Please Master indicate definitely. The Master said: 'First cross the Miluo River.' Question: What should one do when letting nature float and sink? The Master said: 'Leading the ox without letting it enter the pen.' Question: What should one do when one understands in stillness? The Master said: 'Cutting off the ears and lying on the street.' Question: What should one do when the smoke of war is forever extinguished? The Master said: 'Both feet in the air.' Question: What should one do when the ancestral decree should be carried out? The Master said: 'Point.' Question: What should one do when ascending to the throne (the ninety-fifth position) without using an inch of blade? The Master said: 'Whipping the corpse, making it submit.' Ascending the hall to preach. Quoting the ancients saying: 'I have an arrow, which has been sharpened for a long time, when shot it spreads in all directions, but no one sees where it falls.' The Master said: 'This old monk is not like that, I have a
只箭。未嘗經磨鍊。射不遍十方。要且無人見。僧便問。如何是和尚箭。師作彎弓勢。僧禮拜。師曰。拖出這死漢 問牛頭未見四祖時如何。師曰。披席把碗。曰見后如何。師曰。披席把碗 問未達其源時如何。師曰。鶴冷移巢易。龍寒出洞難 問不露鋒铓句。如何辯主賓。師曰。口銜羊角驃膠粘 問將身御險時如何。師曰。露布長書寫罪原 問學人解問誵訛句。請師舉起訝人機。師曰。心裡分明眼睛黑 問生死到來時如何。師曰。青布裁衫招犬吠。曰如何得不吠去。師曰。自宜亸避寂無聲 問如何是真道人。師曰。竹竿頭上禮西方 問魚隱深潭時如何。師曰。蕩蕩火燒 問如何是諸佛行履處。師曰。青松綠竹下 問如何是大善知識。師曰。殺人不眨眼。曰既是大善知識。為甚麼殺人不眨眼。師曰。塵埃影里不拂袖。畫戟門前磨寸金 問一即六。六即一。一六俱亡時如何。師曰。一箭落雙鵰。曰意旨如何。師曰。身亡跡謝 問摘葉尋枝即不問。直截根源事若何。師曰。赴供凌晨去。開塘帶雨歸 問正當恁么時如何。師曰。盲龜值木雖優穩。枯木生華物外春 問寶塔元無縫。金門即日開時如何。師曰。智積佐來空合掌。天王捧出不知音。曰如何是塔中人。師曰。萎花風掃去。香水雨飄來 問隨緣不變者。忽遇知音時如何
【現代漢語翻譯】 現代漢語譯本 一枝箭，未經磨練，射不到四面八方，而且沒有人看見。有僧人便問：『如何是和尚的箭？』 師父做出拉弓的姿勢。僧人禮拜。師父說：『拖走這個死人。』 問：『牛頭禪師未見四祖道信（580-651）時如何？』 師父說：『鋪蓆子，端碗。』 問：『見后如何？』 師父說：『鋪蓆子，端碗。』 問：『未通達本源時如何？』 師父說：『鶴冷了容易遷徙巢穴，龍寒冷了難以出洞。』 問：『不露鋒芒的語句，如何分辨主賓？』 師父說：『口裡含著羊角膠粘著。』 問：『將自身置於危險境地時如何？』 師父說：『用露布長書來書寫罪過的根源。』 問：『學人理解不了錯誤的語句，請師父舉起令人驚訝的機鋒。』 師父說：『心裡分明，眼睛是黑的。』 問：『生死到來時如何？』 師父說：『用青布裁的衫招惹狗叫。』 問：『如何才能讓狗不叫呢？』 師父說：『自己應該躲避，寂靜無聲。』 問：『如何是真正的道人？』 師父說：『對著竹竿頂端禮拜西方。』 問：『魚隱藏在深潭時如何？』 師父說：『空蕩蕩地被火燒。』 問：『如何是諸佛行走的處所？』 師父說：『青松綠竹之下。』 問：『如何是大善知識（指能夠引導人們走向覺悟的導師）？』 師父說：『殺人不眨眼。』 問：『既然是大善知識，為什麼殺人不眨眼？』 師父說：『在塵埃影里不拂袖，在畫戟門前磨寸金。』 問：『一即是六，六即是一，一和六都消失時如何？』 師父說：『一箭射落兩隻雕。』 問：『意旨如何？』 師父說：『身亡跡滅。』 問：『摘葉尋枝就不問了，直接截斷根源的事情如何？』 師父說：『赴齋供養凌晨去，開挖池塘帶著雨歸來。』 問：『正當這個時候如何？』 師父說：『盲龜遇到木頭雖然安穩，枯木開花是世間之外的春天。』 問：『寶塔原本沒有縫隙，金門立刻打開時如何？』 師父說：『智積菩薩（佛教菩薩名）佐助前來只是合掌，天王捧出卻不知其音。』 問：『如何是塔中的人？』 師父說：『凋謝的花被風掃去，香水被雨飄來。』 問：『隨順因緣而不變其本性，忽然遇到知音時如何？』
【English Translation】 English version A single arrow, never having been tempered, cannot shoot in all directions, and moreover, no one sees it. A monk then asked, 'What is a monk's arrow?' The master made a gesture of drawing a bow. The monk bowed. The master said, 'Drag away this dead man.' Asked, 'How was Niu-tou (Ox-Head) Chan Master before he met the Fourth Patriarch Daoxin (580-651)?' The master said, 'Spreading a mat and holding a bowl.' Asked, 'How was he after meeting him?' The master said, 'Spreading a mat and holding a bowl.' Asked, 'How is it when one has not reached the source?' The master said, 'When a crane is cold, it's easy to move its nest; when a dragon is cold, it's difficult to leave its cave.' Asked, 'How to distinguish between subject and object in a phrase that doesn't reveal its sharpness?' The master said, 'Holding a sheep's horn with glue in the mouth.' Asked, 'How is it when facing danger?' The master said, 'Writing the origin of the crime in a public proclamation.' Asked, 'A student doesn't understand erroneous phrases; please raise an astonishing koan.' The master said, 'The mind is clear, the eyes are black.' Asked, 'How is it when life and death arrive?' The master said, 'A blue cloth shirt invites dogs to bark.' Asked, 'How to get them to stop barking?' The master said, 'One should avoid and remain silent.' Asked, 'What is a true Taoist?' The master said, 'Bowing to the West at the top of a bamboo pole.' Asked, 'How is it when a fish hides in a deep pool?' The master said, 'Desolate and burned by fire.' Asked, 'What is the place where all Buddhas walk?' The master said, 'Beneath green pines and bamboo.' Asked, 'What is a great Kalyanamitra (a virtuous friend or spiritual mentor)?' The master said, 'Killing without blinking an eye.' Asked, 'Since it is a great Kalyanamitra, why kill without blinking an eye?' The master said, 'Not brushing sleeves in the dust's shadow, sharpening an inch of gold before the painted halberd gate.' Asked, 'One is six, six is one, what happens when both disappear?' The master said, 'One arrow strikes two eagles.' Asked, 'What is the meaning?' The master said, 'Body dies, traces vanish.' Asked, 'I won't ask about picking leaves and searching for branches; what about directly cutting off the root?' The master said, 'Going to the offering at dawn, returning from digging the pond with rain.' Asked, 'How is it right at this moment?' The master said, 'Although a blind turtle finding driftwood is stable, a withered tree blooming is a spring beyond this world.' Asked, 'How is it when the treasure pagoda originally has no seams, and the golden gate opens immediately?' The master said, 'Zhi Ji Bodhisattva (a Bodhisattva's name) comes to assist only by joining palms, the Heavenly King presents it but doesn't know the sound.' Asked, 'What is the person in the pagoda?' The master said, 'Withered flowers are swept away by the wind, fragrant water is carried by the rain.' Asked, 'How is it when one adapts to conditions without changing one's nature, and suddenly meets a kindred spirit?'
。師曰。披蓑側立千峰外。引水澆蔬五老前 問刻舟求不得。常用事如何。師曰。大勛不立賞。柴扉草自深 問從上古人。印印相契。如何是相契底眼。師曰。輕囂道者知機變。拈卻招魂拭淚巾 問九夏賞勞。請師言薦。師曰。出袖拂開龍洞雨。泛杯波涌缽囊華 問最初自恣。合對何人。師曰。一把香芻拈未暇。六環金錫響遙空 問西祖傳來。請師端的。師曰。一犬吠虛。千猱啀實 問王道與佛道。相去幾何。師曰。芻狗吠時天地合。木雞啼后祖燈輝 問祖師心印。請師拂拭。師曰。祖月凌空圓聖智。何山松檜不青青 上堂。若立一塵。家國興盛。野老顰蹙。不立一塵。家國坦蕩。野老安帖。於此明得。阇黎無分。全是老僧。於此不明。老僧卻是阇黎。阇黎與老僧。亦能悟卻天下人。亦能瞎卻天下人。欲識阇黎么。右邊一拍曰。這裡是。欲識老僧么。左邊一拍曰。這裡是。(五祖演曰。太平即不然。若立一塵。法堂前草深一丈。不立一塵。錦上添花。何也。不見道。九九八十一。窮漢受罪畢。才擬展腳眠。蚊蟲獦蚤出) 問大眾雲集。請師說法。師曰。赤腳人趁兔。著靴人吃肉 問不曾博覽空王教。略借玄機試道看。師曰。白玉無瑕。卞和刖足 問如何是無為之句。師曰寶燭常軒顯。紅光爍太虛 問如何是臨機一句。
【現代漢語翻譯】 現代漢語譯本： 僧人問道：『披著蓑衣側身站在千峰之外，引水澆灌蔬菜在五老峰前。』請問『刻舟求劍』求不到，日常應用如何體現？ 禪師回答：『大功未成不受賞，柴門草逕自幽深。』 僧人問道：『從上古的祖師們，心印與心印相互契合，如何是相互契合的眼睛？』 禪師回答：『輕浮喧囂的修道者懂得隨機應變，放下招魂幡擦拭眼淚。』 僧人問道：『九旬夏安居結束，請禪師用一句話來推薦。』 禪師回答：『拂袖打開龍洞的雨，泛起酒杯波浪涌動缽囊中的蓮花。』 僧人問道：『最初的自恣（佛教僧侶在安居結束時舉行的儀式），應該和誰相對？』 禪師回答：『一把香茅草還沒來得及拈起，六環金錫杖在遙遠的天空中迴響。』 僧人問道：『西方的祖師傳來，請禪師說個究竟。』 禪師回答：『一犬對著虛空吠叫，千隻獼猴對著實物怒吼。』 僧人問道：『王道與佛道，相差多少？』 禪師回答：『草扎的狗吠叫時天地閉合，木頭做的雞啼叫后祖師的燈火放光。』 僧人問道：『祖師的心印，請禪師擦拭開示。』 禪師回答：『祖師的月亮凌空照耀圓滿的聖智，哪座山上的松樹柏樹不青翠？』 禪師上堂說法：如果立著一粒微塵，國家就會興盛，百姓就會愁眉不展。如果不立一粒微塵，國家就會太平，百姓就會安居樂業。如果能明白這個道理，各位僧人就沒有自己的份，完全是老僧的境界。如果不能明白這個道理，老僧反而是各位僧人的境界。各位僧人和老僧，既能使天下人覺悟，也能使天下人迷惑。想要認識各位僧人嗎？』右邊拍一下說：『這裡是。』想要認識老僧嗎？』左邊拍一下說：『這裡是。』（五祖演禪師說：太平禪師卻不這樣說。如果立著一粒微塵，法堂前的草就有一丈深。如果不立一粒微塵，就是錦上添花。為什麼呢？沒聽過嗎？九九八十一，窮人受罪完畢，剛想伸腳睡覺，蚊子跳蚤就出來了。） 僧人問道：『大眾雲集，請禪師說法。』 禪師回答：『赤腳的人追趕兔子，穿著靴子的人吃肉。』 僧人問道：『不曾廣泛研習佛經教義，略微借用玄妙的機鋒來試探一下。』 禪師回答：『白玉沒有瑕疵，卞和因此被砍斷了腳。』 僧人問道：『如何是無為的語句？』 禪師回答：『寶貴的蠟燭常常高高地顯示，紅色的光芒照耀著太空。』 僧人問道：『如何是臨機一句？』
【English Translation】 English version: A monk asked: 'Wearing a straw cloak, standing sideways outside a thousand peaks, drawing water to irrigate vegetables in front of the Five Old Men Peaks.' May I ask, 'Seeking a sword by carving on a boat' cannot be found, how is it reflected in daily application? The Zen master replied: 'Great merit is not rewarded until it is achieved, the thatched gate and grassy path are naturally secluded.' A monk asked: 'From the ancient patriarchs, mind-seal and mind-seal are in accord, what is the eye of mutual accord?' The Zen master replied: 'Frivolous and noisy practitioners understand expediency, put down the soul-calling banner and wipe away tears.' A monk asked: 'The nine-season summer retreat is over, please recommend it with a word, Zen master.' The Zen master replied: 'Flicking the sleeve opens the rain of Dragon Cave, raising the wine cup, waves surge in the lotus of the alms bowl.' A monk asked: 'The initial self-surrender (a ceremony held by Buddhist monks at the end of the retreat), who should it be facing?' The Zen master replied: 'A handful of fragrant thatch has not yet been picked up, the six-ringed golden tin staff echoes in the distant sky.' A monk asked: 'The Western patriarch passed it down, please tell me the truth, Zen master.' The Zen master replied: 'A dog barks at emptiness, a thousand macaques roar at reality.' A monk asked: 'The way of the king and the way of the Buddha, how far apart are they?' The Zen master replied: 'When the grass dog barks, heaven and earth close, after the wooden chicken crows, the ancestral lamp shines.' A monk asked: 'The mind-seal of the patriarch, please wipe it clean and enlighten it, Zen master.' The Zen master replied: 'The patriarch's moon shines in the sky with perfect holy wisdom, which mountain's pine and cypress are not green?' The Zen master ascended the hall to preach: 'If one speck of dust is established, the country will prosper, and the people will frown. If one speck of dust is not established, the country will be peaceful, and the people will live in peace. If you can understand this principle, you monks have no share of your own, it is entirely the realm of the old monk. If you cannot understand this principle, the old monk is instead the realm of you monks. You monks and the old monk can both enlighten the people of the world and confuse the people of the world. Do you want to know you monks?' Slapping the right side and saying: 'Here it is.' Do you want to know the old monk?' Slapping the left side and saying: 'Here it is.' (Zen Master Wuzu Yan said: Zen Master Taiping does not say this. If one speck of dust is established, the grass in front of the Dharma hall will be one zhang deep. If one speck of dust is not established, it is icing on the cake. Why? Haven't you heard? Ninety-nine eighty-one, the poor man's suffering is over, just as he is about to stretch his feet to sleep, mosquitoes and fleas come out.) A monk asked: 'The masses have gathered, please preach, Zen master.' The Zen master replied: 'Barefoot people chase rabbits, people wearing boots eat meat.' A monk asked: 'I have not extensively studied the Buddhist scriptures, I will borrow the subtle opportunity to test it out.' The Zen master replied: 'White jade has no flaws, Bian He was therefore cut off his feet.' A monk asked: 'What is the sentence of non-action?' The Zen master replied: 'The precious candle is often displayed high, and the red light shines on the void.' A monk asked: 'What is the sentence of immediate opportunity?'
師曰。因風吹火。用力不多 問素面相呈時如何。師曰。拈卻蓋面帛 問紫菊半開秋已老。月圓當戶意如何。師曰。月生蓬島人皆見。昨夜遭霜子不知 問如何是直截一路。師曰。直截是迂曲 問如何是師子吼。師曰。阿誰要汝野干鳴 問如何是諦實之言。師曰。口懸壁上 上堂。若是上上之流。各有證據。略赴個程限。中下之機。各須英俊。當處出生。隨處滅盡。如爆龜紋。爆即成兆。不爆成鈍。欲爆不爆。直下便捏 問心不能緣。口不能言時如何。師曰。逢人但恁么舉 問龍透清潭時如何。師曰。印𩦲捺尾 問有無俱去處時如何。師曰。三月懶游花下路。一家愁閉雨中門 問語默涉離微如何通不犯。師曰。常憶江南三月里。鷓鴣啼處百花香 問百了千當時如何。師曰。不許夜行。投明須到 上堂。三千劍客。恥見莊周。赤眉橫肩。得無訛謬。他時變豹。后五日看。珍重 問心印未明時如何。師曰。雖聞敵帥投歸款。未見牽羊納璧來 問如何是臨濟下事。師曰。桀犬吠堯 問如何是嚙鏃事。師曰。孟浪借辭論馬角 上堂。大眾集定。師曰。不是無言。各須英鑒。問大眾雲集。師意如何。師曰。景謝祁寒。骨肉疏冷 問不修禪定。為甚麼成佛無疑。師曰。金雞專報曉。漆桶夜生光 問一念萬年時如何。師曰。佛石仙衣
【現代漢語翻譯】 現代漢語譯本 師父說：『因風吹火，用力不多。』 有人問：『素面相呈時如何？』師父說：『拈卻蓋面帛。』 有人問：『紫菊半開秋已老，月圓當戶意如何？』師父說：『月生蓬島人皆見，昨夜遭霜子不知。』 有人問：『如何是直截一路？』師父說：『直截是迂曲。』 有人問：『如何是師子吼（比喻佛的教法如獅子吼一樣，能震懾一切邪魔外道）？』師父說：『阿誰要汝野干鳴（野干，一種似狐貍的動物，其叫聲微弱，比喻低劣的言論）？』 有人問：『如何是諦實之言（真實不虛的話語）？』師父說：『口懸壁上。』 師父上堂說法：『若是上上之流（指根器極高的人），各有證據，略赴個程限。中下之機（指根器中等或低下的人），各須英俊，當處出生，隨處滅盡。如爆龜紋，爆即成兆，不爆成鈍。欲爆不爆，直下便捏。』 有人問：『心不能緣（心無法攀緣外物），口不能言時如何？』師父說：『逢人但恁么舉。』 有人問：『龍透清潭時如何？』師父說：『印𩦲捺尾。』 有人問：『有無俱去處時如何？』師父說：『三月懶游花下路，一家愁閉雨中門。』 有人問：『語默涉離微如何通不犯？』師父說：『常憶江南三月里，鷓鴣啼處百花香。』 有人問：『百了千當時如何？』師父說：『不許夜行，投明須到。』 師父上堂說法：『三千劍客，恥見莊周。赤眉橫肩，得無訛謬。他時變豹，后五日看。珍重。』 有人問：『心印未明時如何？』師父說：『雖聞敵帥投歸款，未見牽羊納璧來。』 有人問：『如何是臨濟下事（臨濟宗的宗風）？』師父說：『桀犬吠堯（桀的狗向堯叫，比喻各為其主，也形容狂妄無知）』 有人問：『如何是嚙鏃事（比喻事情非常緊急）？』師父說：『孟浪借辭論馬角。』 師父上堂說法：『大眾集定，師父說：不是無言，各須英鑒。』 有人問：『大眾雲集，師意如何？』師父說：『景謝祁寒，骨肉疏冷。』 有人問：『不修禪定，為甚麼成佛無疑？』師父說：『金雞專報曉，漆桶夜生光。』 有人問：『一念萬年時如何？』師父說：『佛石仙衣。』
【English Translation】 English version The Master said, 'Blowing on a fire with the wind requires little effort.' Someone asked, 'What is it like when presenting the unadorned face?' The Master said, 'Pick up the veil.' Someone asked, 'The purple chrysanthemums are half-open, and autumn is already old. What is the meaning of the full moon facing the door?' The Master said, 'The moon rising over Penglai Island (mythical island of immortals) is seen by everyone, but the frost last night is unknown to the seeds.' Someone asked, 'What is the direct path?' The Master said, 'The direct path is circuitous.' Someone asked, 'What is the Lion's Roar (a metaphor for the Buddha's teachings, which can subdue all demons and heretics)?' The Master said, 'Who wants you to howl like a jackal (a jackal's cry is weak, a metaphor for inferior speech)?' Someone asked, 'What are truthful words?' The Master said, 'A mouth hanging on the wall.' The Master ascended the hall and said, 'Those of the highest caliber (referring to people with extremely high aptitude) each have evidence and briefly attend to the process. Those of middle or lower capacity (referring to people with medium or low aptitude) must each be outstanding, born in every place, extinguished in every place. Like the cracks in a burning tortoise shell, cracking is a sign, not cracking is dull. Wanting to crack but not cracking, just pinch it directly.' Someone asked, 'What is it like when the mind cannot grasp (the mind cannot cling to external objects) and the mouth cannot speak?' The Master said, 'Just raise it like this when you meet someone.' Someone asked, 'What is it like when a dragon penetrates a clear pool?' The Master said, 'Seal the tail with a stamp.' Someone asked, 'What is it like when both existence and non-existence are gone?' The Master said, 'In the third month, I am too lazy to stroll under the flowers, and my family is sadly closing the door in the rain.' Someone asked, 'How can speech and silence involve subtle deviations without committing offenses?' The Master said, 'I often remember the third month in Jiangnan (south of the Yangtze River), where the partridges sing and the flowers are fragrant.' Someone asked, 'What is it like when a hundred things are finished and a thousand things are present?' The Master said, 'No night travel is allowed; you must arrive by dawn.' The Master ascended the hall and said, 'Three thousand swordsmen are ashamed to see Zhuang Zhou (a famous Taoist philosopher). Red eyebrows across the shoulders, how can there be no mistakes? He will transform into a leopard in the future, watch in five days. Treasure this.' Someone asked, 'What is it like when the mind-seal is not clear?' The Master said, 'Although I have heard that the enemy commander has surrendered, I have not seen him lead sheep and offer jade.' Someone asked, 'What is the matter of the Linji School (the style of the Linji sect)?' The Master said, 'Jie's dog barks at Yao (Jie's dog barks at Yao, a metaphor for each being loyal to his master, also describing arrogance and ignorance).' Someone asked, 'What is the matter of biting an arrowhead (a metaphor for a very urgent matter)?' The Master said, 'Rashly borrowing words to discuss a horse's horn.' The Master ascended the hall and said, 'The assembly is gathered, the Master said: It is not without words, each must have keen discernment.' Someone asked, 'The assembly is gathered, what is the Master's intention?' The Master said, 'The scenery fades with the severe cold, and the flesh and blood are estranged and cold.' Someone asked, 'Why is there no doubt about becoming a Buddha without cultivating Chan meditation?' The Master said, 'The golden rooster specializes in announcing the dawn, and the lacquer bucket shines at night.' Someone asked, 'What is it like when one thought is ten thousand years?' The Master said, 'Buddha stone and immortal clothes.'
破 問。洪鐘未擊時如何。師曰。充塞大千無不韻。妙含幽致豈能分。曰擊后如何。師曰。石壁山河無障礙。翳消開后好咨聞 問古今才分。請師密要。師曰。截卻重舌 問如何是大人相。師曰。赫赤窮漢。曰未審將何受用。師曰。𢹂籮挈杖 問如是何賓中主。師曰。入市雙瞳瞽。曰如何是主中賓。師曰。迴鑾兩曜新。曰如何是賓中賓。師曰。攢眉坐白雲。曰如何是主中主。師曰。磨礱三尺劍。待斬不平人 問如何是钁頭邊意。師曰。山前一片青 問如何是佛。師曰。杖林山下竹筋鞭。以宋太祖開寶癸酉八月旦日。登座說偈曰。道在乘時須濟物。遠方來慕自騰騰。他年有叟情相似。日日香菸夜夜燈。至十五日。跏趺而化。前一日。手書別檀越。閱世七十有八。坐五十有九夏。
穎橋鐵胡安禪師
與鐘司徒。向火次。鐘忽問。三界焚燒時。如何出得。師以香匙撥開火。鐘擬義。師曰。司徒司徒。鐘忽有省。
西院明禪師法嗣
郢州興陽歸靜禪師
初參西院。便問擬問不問時如何。院便打。師良久。院曰。若喚作棒。眉須墮落。師于言下大悟。住后。僧問。師唱誰家曲。宗風嗣阿誰。師曰。少室山前無異路。
南嶽下八世
風穴沼禪師法嗣
襄城首山省念禪師
【現代漢語翻譯】 破：問：洪鐘未擊時如何？ 師曰：充塞大千無不韻，妙含幽致豈能分。 曰：擊后如何？ 師曰：石壁山河無障礙，翳消開后好咨聞。 問：古今才分，請師密要。 師曰：截卻重舌。 問：如何是大人相？ 師曰：赫赤窮漢。 曰：未審將何受用？ 師曰：𢹂籮挈杖。 問：如是何賓中主？ 師曰：入市雙瞳瞽。 曰：如何是主中賓？ 師曰：迴鑾兩曜新。 曰：如何是賓中賓？ 師曰：攢眉坐白雲。 曰：如何是主中主？ 師曰：磨礱三尺劍，待斬不平人。 問：如何是钁頭邊意？ 師曰：山前一片青。 問：如何是佛？ 師曰：杖林山下竹筋鞭。 以宋太祖開寶癸酉（公元973年）八月旦日，登座說偈曰： 道在乘時須濟物，遠方來慕自騰騰。 他年有叟情相似，日日香菸夜夜燈。 至十五日，跏趺而化。前一日，手書別檀越。閱世七十有八，坐五十有九夏。
穎橋鐵胡安禪師
與鐘司徒，向火次。鐘忽問：三界焚燒時，如何出得？ 師以香匙撥開火。鐘擬義。師曰：司徒司徒。鐘忽有省。
西院明禪師法嗣
郢州興陽歸靜禪師
初參西院，便問：擬問不問時如何？ 院便打。師良久。院曰：若喚作棒，眉須墮落。 師于言下大悟。住后。僧問：師唱誰家曲，宗風嗣阿誰？ 師曰：少室山前無異路。
南嶽下八世
風穴沼禪師法嗣
襄城首山省念禪師
【English Translation】 Question: What is it like before the great bell is struck? The Master said: It fills the great universe, resonating with everything. Its subtle and profound essence cannot be divided. Question: What is it like after it is struck? The Master said: Stone walls, mountains, and rivers are without obstruction. Once the obscurations are cleared, it is good to inquire. Question: Regarding the talent of the past and present, please tell me the secret essence. The Master said: Cut off the double tongue. Question: What is the characteristic of a great person? The Master said: A stark-naked poor man. Question: I don't know how he puts it to use. The Master said: Carrying a basket and holding a staff. Question: What is the guest within the host? The Master said: Entering the market with blind eyes. Question: What is the host within the guest? The Master said: Returning to the capital, the two luminaries are new. Question: What is the guest within the guest? The Master said: Sitting with furrowed brows amidst white clouds. Question: What is the host within the host? The Master said: Sharpening a three-foot sword, waiting to slay the unjust. Question: What is the meaning at the edge of the hoe? The Master said: A patch of green in front of the mountain. Question: What is Buddha (Buddha)? The Master said: A bamboo whip under Staff Forest Mountain. On the first day of the eighth month of the Guiyou year (973 AD) during the Kai Bao (Kai Bao) reign of Emperor Taizu (Emperor Taizu) of the Song Dynasty (Song Dynasty), he ascended the seat and spoke a verse: The Way is in seizing the moment to benefit beings; those from afar come admiringly, surging forth. In later years, there will be an old man with similar feelings, incense smoke every day and lamps every night. On the fifteenth day, he passed away in full lotus posture. The day before, he wrote a farewell letter to the benefactors (Danyue). He lived for seventy-eight years and sat for fifty-nine summers.
Zen Master (Chan Shi) Tiehu An (Tiehu An) of Yingqiao
Once, he was by the fire with Situ Zhong (Situ Zhong). Zhong suddenly asked: When the three realms (San Jie) are burning, how can one escape? The Master used a incense spoon to stir the fire. Zhong tried to interpret. The Master said: Situ (Situ), Situ (Situ). Zhong suddenly had an awakening.
Successor of Zen Master (Chan Shi) Ming (Ming) of Xiyuan
Zen Master (Chan Shi) Guijing (Guijing) of Xingyang (Xingyang) in Yingzhou (Yingzhou)
Upon first visiting Xiyuan (Xiyuan), he immediately asked: What is it like when intending to ask but not asking? The Master hit him. After a long while, the Master said: If you call it a stick, your eyebrows and beard will fall off. The Master had a great awakening upon hearing these words. After residing there, a monk asked: Whose tune does the Master sing? Whose lineage does the sect follow? The Master said: There is no different path in front of Shaoshi Mountain (Shaoshi Mountain).
Eighth Generation under Nanyue (Nanyue)
Successor of Zen Master (Chan Shi) Zhaozhao (Zhaozhao) of Fengxue (Fengxue)
Zen Master (Chan Shi) Sheng Nian (Sheng Nian) of Shou Shan (Shou Shan) in Xiangcheng (Xiangcheng)
萊州狄氏子。受業于本郡南禪寺。才具尸羅。遍游叢席。常密誦法華經。眾目爲念法華也。晚於風穴會中充知客。一日侍立次。穴乃垂涕告之曰。不幸臨濟之道。至吾將墜于地矣。師曰。觀此一眾。豈無人耶。穴曰。聰明者多。見性者少。師曰。如某者如何。穴曰。吾雖望子之久。猶恐耽著此經。不能放下。師曰。此亦可事。愿聞其要。穴遂上堂。舉世尊以青蓮目顧視大眾。乃曰。正當恁么時。且道說個甚麼。若道不說而說。又是埋沒先聖。且道說個甚麼。師乃拂袖下去。穴擲下拄杖。歸方丈。侍者隨後請益曰。念法華。因甚不祇對和尚。穴曰。念法華會也。次日。師與真園頭。同上問訊次。穴問真曰。作么生是世尊不說說。真曰。鵓鳩樹頭鳴。穴曰。汝作許多癡福作么。何不體究言句。又問師曰。汝作么生。師曰。動容揚古路。不墮悄然機。穴謂真曰。汝何不看念法華下語。師受風穴印可之後。泯跡韜光。人莫知其所以。因白兆楚至汝州宣化。風穴令師往傳語。才相見。提起坐具便問。展即是。不展即是。楚曰。自家看取。師便喝。楚曰。我曾親近知識來。未嘗輒敢恁么造次。師曰。草賊大敗。楚曰。來日若見風穴。待一一舉似。師曰。一任一任。不得忘卻。師乃先回。舉似風穴。穴曰。今日又被你收下一員草賊。
【現代漢語翻譯】 現代漢語譯本： 萊州狄氏子，在本郡南禪寺學習。他才華橫溢，持戒嚴謹，遊歷過許多寺院。他經常默默誦讀《法華經》，人們都稱他為『念法華』。晚年，他在風穴禪師的禪會中擔任知客（負責接待賓客的僧人）。一天，他侍立在風穴禪師身旁，風穴禪師流著眼淚對他說：『不幸啊，臨濟宗的道統，到我這裡就要衰落了。』狄氏子說：『看這些僧眾，難道就沒有人了嗎？』風穴禪師說：『聰明的人很多，但真正開悟見性的人很少。』狄氏子說：『像我這樣的人怎麼樣？』風穴禪師說：『我雖然期望你很久了，但還是擔心你過於沉迷於這部經，不能放下。』狄氏子說：『這也是可以做到的，希望聽聽其中的要領。』 於是風穴禪師升座說法，舉起世尊用青蓮般的眼睛顧視大眾的例子，然後說：『正當這個時候，你們說世尊說了些什麼？如果說他什麼也沒說卻又說了，那就是埋沒了先聖。那麼，你們說他說了些什麼？』狄氏子拂袖而去。風穴禪師放下拄杖，回到方丈室。侍者隨後請教說：『念法華為什麼不回答和尚？』風穴禪師說：『念法華會意了。』 第二天，狄氏子和真園頭（負責菜園的僧人）一同去問候風穴禪師，風穴禪師問真園頭：『怎麼是世尊不說而說？』真園頭說：『鵓鳩在樹頭鳴叫。』風穴禪師說：『你作這麼多癡福幹什麼？為什麼不去體會言語的真意？』又問狄氏子：『你怎麼樣？』狄氏子說：『動容揚古路，不墮悄然機。』（意思是：一舉一動都彰顯著古老的道路，不落入寂靜的窠臼。）風穴禪師對真園頭說：『你看看念法華的回答。』 狄氏子得到風穴禪師的印可之後，就隱匿了軌跡，韜光養晦，人們不知道他去了哪裡。後來，白兆楚禪師到汝州宣揚佛法，風穴禪師派狄氏子去傳話。狄氏子剛一見到白兆楚禪師，就提起坐具問道：『展開好呢？還是不展開好呢？』白兆楚禪師說：『你自己看著辦。』狄氏子便大喝一聲。白兆楚禪師說：『我曾經親近過善知識，還不敢這麼魯莽。』狄氏子說：『草寇大敗。』白兆楚禪師說：『明天如果見到風穴禪師，我會一一告訴他。』狄氏子說：『隨你便，隨你便，可別忘了。』 狄氏子先回到風穴禪師那裡，把這件事告訴了他。風穴禪師說：『今天又被你收服了一個草寇。』
【English Translation】 English version: A man named Di from Laizhou studied at Nanchansi (N禪寺, South Chan Temple) in his home prefecture. He possessed both talent and strict discipline, and traveled extensively among various monasteries. He often secretly recited the Lotus Sutra (法華經, Fǎ Huá Jīng), and was known by the community as 'Reciter of the Lotus Sutra'. Later, he served as a guest prefect (知客, zhī kè, a monk in charge of receiving guests) at the Fengxue (風穴) assembly. One day, while attending Fengxue, the master wept and said to him, 'Unfortunately, the lineage of Linji (臨濟) is about to fall to the ground with me.' Di replied, 'Looking at this assembly, is there really no one?' Fengxue said, 'There are many who are clever, but few who see their nature.' Di asked, 'What about someone like me?' Fengxue said, 'Although I have hoped for you for a long time, I still fear that you are too attached to this sutra and cannot let it go.' Di said, 'This is also achievable. I would like to hear the key to it.' Thereupon, Fengxue ascended the Dharma hall and cited the example of the World-Honored One (世尊, Shì Zūn, the Buddha) gazing at the assembly with eyes like blue lotuses, and then said, 'Right at this moment, what do you say he said? If you say he spoke without speaking, then you are burying the ancient sages. So, what do you say he said?' Di flicked his sleeves and left. Fengxue threw down his staff and returned to his abbot's chamber. The attendant followed and asked for instruction, saying, 'Why didn't the Reciter of the Lotus Sutra answer the master?' Fengxue said, 'The Reciter of the Lotus Sutra understood.' The next day, Di and the head gardener, Zhen, went together to pay their respects to Fengxue. Fengxue asked Zhen, 'What is it like when the World-Honored One speaks without speaking?' Zhen said, 'A turtledove sings on the treetop.' Fengxue said, 'What are you doing accumulating so much foolish merit? Why don't you investigate the meaning of the words?' He then asked Di, 'What about you?' Di said, 'Moving and acting, he displays the ancient path, not falling into the trap of quietude.' Fengxue said to Zhen, 'Look at the words of the Reciter of the Lotus Sutra.' After Di received Fengxue's approval, he concealed his traces and hid his light, and people did not know where he went. Later, when Baizhao Chu (白兆楚) went to Ruzhou to propagate the Dharma, Fengxue sent Di to deliver a message. As soon as Di met Baizhao Chu, he raised his seat cushion and asked, 'Is it better to unfold it or not to unfold it?' Chu said, 'See for yourself.' Di then shouted. Chu said, 'I have been close to good teachers and have never dared to be so rash.' Di said, 'The bandit army is utterly defeated.' Chu said, 'If I see Fengxue tomorrow, I will tell him everything.' Di said, 'As you wish, as you wish, but don't forget.' Di returned to Fengxue first and told him about it. Fengxue said, 'Today you have captured another bandit.'
師曰。好手不張名。楚次日才到相見。便舉前話。穴曰。非但昨日。今日和贓捉敗。師於是名振四方。學者望風而靡。開法首山。為第一世也。入院上堂。佛法付與國王大臣。有力檀越。令其佛法不斷絕。燈燈相續。至於今日。大眾且道。續個甚麼。良久曰。須是迦葉師兄始得。時有僧問。靈山一會。何異今朝。師曰。墮坑落塹。曰為甚麼如此。師曰。瞎 問師唱誰家曲。宗風嗣阿誰。師曰。少室巖前親掌示。曰便請洪音和一聲。師曰。如今也要大家知 問如何是截徑一路。師曰。或在山間。或在樹下 問如何是學人親切處。師曰。五九盡日又逢春。曰畢竟事如何。師曰。冬到寒食一百五 問如何是和尚家風。師曰。一言截斷千江口。萬仞峰前始得元 問如何是首山境。師曰。一任眾人看。曰如何是境中人。師曰。吃棒得也未。僧禮拜。師曰。吃棒且待別時 問如何是祖師西來意。師曰。風吹日炙 問從上諸聖。向甚麼處行履。師曰。牽犁拽把 問古人拈槌豎拂。意旨如何。師曰。孤峰無宿客。曰未審意旨如何。師曰。不是守株人 問如何是菩提路。師曰。此去襄縣五里。曰向上事如何。師曰。往來不易 問諸聖說不到處。請師舉唱。師曰。萬里神光都一照。誰人敢並日輪齊 問臨濟喝。德山棒。未審明甚麼邊事。師
{ "translations": [ "現代漢語譯本：", "師父說：『真正的高手不會到處宣揚自己的名聲。』楚禪師第二天到達，兩人見面后，便提起之前的話頭。穴禪師說：『不僅僅是昨天，今天你連人帶贓都被抓住了。』師父因此名聲大振，學人都望風歸附，在首山開創道場，成為首山的第一世祖師。入院升座說法時，師父說：『佛法要交付給國王大臣，有權勢的施主，讓他們佛法不斷絕，燈燈相續，直到今天。』各位，你們說，這延續的是什麼？師父停頓了很久，說：『必須是迦葉（Mahākāśyapa）師兄才能做到。』", "當時有僧人問：『靈山法會（the assembly on Vulture Peak）與今天有什麼不同？』師父說：『掉進坑裡，落入陷阱。』僧人問：『為什麼會這樣？』師父說：『瞎了你的眼！』", "僧人問：『師父您唱的是誰家的曲調？您的宗風傳承自哪位祖師？』師父說：『在少室山巖前，達摩祖師（Bodhidharma）親自開示。』僧人說：『那麼請您洪亮地唱和一聲。』師父說：『現在也要讓大家都知道。』", "僧人問：『什麼是截斷捷徑的一條路？』師父說：『或在山間，或在樹下。』", "僧人問：『什麼是學人最親切的地方？』師父說：『五九四十五天過去，又迎來春天。』僧人問：『究竟是怎麼回事？』師父說：『冬至后一百零五天就是寒食節。』", "僧人問：『什麼是和尚的家風？』師父說：『一句話截斷千條江河的入海口，在萬仞高峰前才能見到本源。』", "僧人問：『什麼是首山的境界？』師父說：『任憑眾人觀看。』僧人問：『什麼是境界中的人？』師父說：『捱打了嗎？』僧人禮拜。師父說：『捱打的事情暫且等待以後再說。』", "僧人問：『什麼是祖師西來意（the meaning of the Patriarch's coming from the West）？』師父說：『風吹日曬。』", "僧人問：『從前的諸位聖賢，向什麼地方行走？』師父說：『牽著犁，拉著耙。』", "僧人問：『古人拈起木槌，豎起拂塵，意旨是什麼？』師父說：『孤峰上沒有留宿的客人。』僧人問：『不知道意旨是什麼？』師父說：『不是守株待兔的人。』", "僧人問：『什麼是菩提之路（the path to enlightenment）？』師父說：『從這裡到襄縣還有五里路。』僧人問：『向上之事如何？』師父說：『往來不容易。』", "僧人問：『諸位聖賢說不到的地方，請師父您來開示。』師父說：『萬里的神光都照耀著，誰人敢與太陽並肩？』", "僧人問：『臨濟（Linji）的棒喝，德山（Deshan）的棒打，不知道闡明的是哪一邊的道理？』師父", "", "english_translations": [ "English version:", "The Master said, 'A true master does not proclaim his own name.' Chan Master Chu arrived the next day, and upon meeting, he brought up the previous conversation. Chan Master Xue said, 'It's not just yesterday; today, you've been caught red-handed with the stolen goods.' Because of this, the Master's name resounded in all directions, and scholars flocked to him, establishing a monastery on Shou Mountain, becoming the first generation of Shou Mountain.", "When entering the monastery and ascending the Dharma seat, the Master said, 'The Buddha-dharma should be entrusted to kings, ministers, and powerful benefactors, so that the Buddha-dharma will not be cut off, lamp after lamp continuing until today.' Everyone, tell me, what is being continued? The Master paused for a long time and said, 'It must be Mahākāśyapa (迦葉) senior brother who can do it.'", "At that time, a monk asked, 'What is the difference between the assembly on Vulture Peak (靈山法會) and today?' The Master said, 'Falling into a pit, falling into a trap.' The monk asked, 'Why is it like this?' The Master said, 'Blind your eyes!'", "A monk asked, 'Whose tune is the Master singing? Whose ancestral style do you inherit?' The Master said, 'Before Shaoshi (少室) Rock, Bodhidharma (達摩祖師) personally instructed.' The monk said, 'Then please let your loud voice harmonize with it.' The Master said, 'Now I also want everyone to know.'", "A monk asked, 'What is the one path that cuts through the shortcut?' The Master said, 'Perhaps in the mountains, perhaps under the trees.'", "A monk asked, 'What is the most intimate place for a student?' The Master said, 'Forty-five days have passed, and spring has come again.' The monk asked, 'What is the ultimate matter?' The Master said, 'A hundred and five days after the winter solstice is the Cold Food Festival.'", "A monk asked, 'What is the family style of the monk?' The Master said, 'One word cuts off the mouths of a thousand rivers, and the origin can only be seen in front of ten-thousand-foot peaks.'", "A monk asked, 'What is the realm of Shou Mountain?' The Master said, 'Let everyone see it.' The monk asked, 'What is the person in the realm?' The Master said, 'Have you been beaten yet?' The monk bowed. The Master said, 'The matter of being beaten will wait for another time.'", "A monk asked, 'What is the meaning of the Patriarch's coming from the West (祖師西來意)?' The Master said, 'Wind blowing, sun scorching.'", "A monk asked, 'Where do all the sages of the past walk?' The Master said, 'Pulling the plow, dragging the rake.'", "A monk asked, 'What is the meaning of the ancients picking up a mallet and raising a whisk?' The Master said, 'There are no overnight guests on the solitary peak.' The monk asked, 'I don't know what the meaning is?' The Master said, 'Not a person who waits by a stump for a rabbit.'", "A monk asked, 'What is the path to enlightenment (菩提路)?' The Master said, 'It's five miles from here to Xiang County.' The monk asked, 'What about the matter above?' The Master said, 'It's not easy to come and go.'", "A monk asked, 'Please, Master, expound on what the sages cannot speak of.' The Master said, 'Ten thousand miles of divine light all illuminate, who dares to stand shoulder to shoulder with the sun?'", "A monk asked, 'Linji's (臨濟) shout and Deshan's (德山) stick, I don't know what side of the matter they are clarifying?' The Master" ] }
曰。汝試道看。僧便喝。師曰瞎。僧又喝。師曰。這瞎漢。亂喝作么。僧禮拜。師便打 問和尚是大善知識。為甚麼卻守山。師曰。不坐孤峰頂。常伴白雲間 問四眾圍繞。師說何法。師曰。打草蛇驚。曰未審作么生下手。師曰。適來幾合喪身失命 問二龍爭珠。誰是得者。師曰。得者失。曰不得者又如何。師曰。珠在甚麼處 問一切諸佛皆從此經出。如何是此經。師曰。低聲低聲。曰如何受持。師曰。切不得污染 問。世尊滅后。法付何人。師曰。好個問頭。無人答得。曰如何是世尊不說說。師曰。任從滄海變。終不為君通。曰如何是迦葉不聞聞。師曰。聵人徒側耳 問古人道。見色便見心。諸法無形。將何所見。師曰。一家有事百家忙。曰學人不會。乞師再指。師曰。三日後看取 問。菩薩未成佛時如何。師曰眾生。曰成佛后如何。師曰。眾生眾生 問路逢達道人。不將語默對。未審將甚麼對。師曰。瞥爾三千界。曰與么則目視不勞也。師曰。天恩未遇。後悔難追 上堂。第一句薦得。堪與祖佛為師。第二句薦得。堪與人天為師。第三句薦得。自救不了。時有僧問。如何是第一句。師曰。大用不揚眉。棒下須見血。曰慈悲何在。師曰。送出三門外。曰如何是第二句。師曰。不打恁么驢漢。曰將接何人。師曰。如斯
爭奈何。曰如何是第三句。師曰。解問無人答。曰即今祇對者是誰。師曰。莫使外人知。曰和尚是第幾句薦得。師曰。月落三更穿市過。問維摩默然。文殊贊善。未審此意如何。師曰。當時聽眾。必不如是。曰既不如是。維摩默然。又且如何。師曰。知恩者少。負恩者多。乃曰。若論此事。實不掛一個元字腳。便下座 問如何是古佛心。師曰。鎮州蘿蔔重三斤 問如何是玄中的。師曰。有言須道卻。曰此意如何。師曰。無言鬼也瞋 問如何是衲僧眼。師曰。此問不當。曰當后如何。師曰。堪作甚麼 問如何得離眾緣去。師曰。千年一遇。曰不離時如何。師曰。立在眾人前 問如何是大安樂底人。師曰。不見有一法。曰將何為人。師曰。謝阇黎領話 問如何是常在底人。師曰。亂走作么 問如何是首山。師曰。東山高。西山低。曰如何是山中人。師曰。恰遇棒不在 問如何是道。師曰。爐中有火無心撥。處處縱橫任意游。曰如何是道中人。師曰。坐看煙霞秀。不與白雲齊 問一毫未發時如何。師曰。路逢穿耳客。曰發后如何。師曰。不用更遲疑 問無弦一曲。請師音韻。師良久曰。還聞么。曰不聞。師曰。何不高聲問著 問學人久處沉迷。請師一接。師曰。老僧無這閑工夫。曰和尚豈無方便。師曰。要行即行。要坐即坐
【現代漢語翻譯】 現代漢語譯本 爭奈何？問：『如何是第三句？』師說：『解問無人答。』問：『即今祇對者是誰？』師說：『莫使外人知。』問：『和尚是第幾句薦得？』師說：『月落三更穿市過。』問：『Vimalakirti（維摩詰，佛教在家菩薩）默然，Manjusri（文殊，文殊菩薩）贊善，未審此意如何？』師說：『當時聽眾，必不如是。』問：『既不如是，Vimalakirti（維摩詰，佛教在家菩薩）默然，又且如何？』師說：『知恩者少，負恩者多。』於是說：『若論此事，實不掛一個元字腳。』便下座。 問：『如何是古佛心？』師說：『鎮州蘿蔔重三斤。』 問：『如何是玄中的？』師說：『有言須道卻。』問：『此意如何？』師說：『無言鬼也瞋。』 問：『如何是衲僧眼？』師說：『此問不當。』問：『當后如何？』師說：『堪作甚麼？』 問：『如何得離眾緣去？』師說：『千年一遇。』問：『不離時如何？』師說：『立在眾人前。』 問：『如何是大安樂底人？』師說：『不見有一法。』問：『將何為人？』師說：『謝阇黎領話。』 問：『如何是常在底人？』師說：『亂走作么？』 問：『如何是首山？』師說：『東山高，西山低。』問：『如何是山中人？』師說：『恰遇棒不在。』 問：『如何是道？』師說：『爐中有火無心撥，處處縱橫任意游。』問：『如何是道中人？』師說：『坐看煙霞秀，不與白雲齊。』 問：『一毫未發時如何？』師說：『路逢穿耳客。』問：『發后如何？』師說：『不用更遲疑。』 問：『無弦一曲，請師音韻。』師良久說：『還聞么？』問：『不聞。』師說：『何不高聲問著？』 問：『學人久處沉迷，請師一接。』師說：『老僧無這閑工夫。』問：『和尚豈無方便？』師說：『要行即行，要坐即坐。』
【English Translation】 English version What to contend with? Asked: 'What is the third phrase?' The master said: 'No one answers the question.' Asked: 'Who is answering right now?' The master said: 'Don't let outsiders know.' Asked: 'Which phrase did the monk use to attain enlightenment?' The master said: 'The moon sets at midnight, passing through the market.' Asked: 'Vimalakirti (維摩詰, a Buddhist layperson) is silent, and Manjusri (文殊, Manjusri Bodhisattva) praises it. What does this mean?' The master said: 'The audience at that time must not have been like this.' Asked: 'Since it was not like this, Vimalakirti (維摩詰, a Buddhist layperson) is silent, then what?' The master said: 'Few are grateful, many are ungrateful.' Then he said: 'If we talk about this matter, it really doesn't involve a single '元' character.' Then he stepped down from the seat. Asked: 'What is the mind of the ancient Buddha?' The master said: 'The turnip in Zhenzhou weighs three pounds.' Asked: 'What is in the midst of the mysterious?' The master said: 'If there are words, they must be spoken.' Asked: 'What does this mean?' The master said: 'Silence also angers the ghosts.' Asked: 'What is the eye of a monk?' The master said: 'This question is inappropriate.' Asked: 'What after appropriateness?' The master said: 'What can it be used for?' Asked: 'How can one leave the multitude of conditions?' The master said: 'Once in a thousand years.' Asked: 'What if one does not leave?' The master said: 'Standing before everyone.' Asked: 'What is a person of great bliss?' The master said: 'Not seeing a single dharma.' Asked: 'What is he considered as?' The master said: 'Thank you, Upadhyaya, for understanding.' Asked: 'What is a person who is always present?' The master said: 'Why are you running around?' Asked: 'What is Mount Shou?' The master said: 'The east mountain is high, the west mountain is low.' Asked: 'What is a person in the mountains?' The master said: 'Just when the stick is not there.' Asked: 'What is the Dao?' The master said: 'There is fire in the stove, but no one stirs it, wandering freely everywhere.' Asked: 'What is a person in the Dao?' The master said: 'Sitting and watching the beautiful mist and clouds, not aligning with the white clouds.' Asked: 'What is it like when a hair has not yet been emitted?' The master said: 'Meeting a person with pierced ears on the road.' Asked: 'What after emission?' The master said: 'No need for further hesitation.' Asked: 'A tune without strings, please, master, for the melody.' The master paused for a long time and said: 'Can you hear it?' Asked: 'I cannot hear it.' The master said: 'Why don't you ask louder?' Asked: 'The student has been in delusion for a long time, please, master, give a hand.' The master said: 'This old monk has no time for that.' Asked: 'Does the master not have any expedient means?' The master said: 'If you want to walk, then walk; if you want to sit, then sit.'
問如何是離凡聖底句。師曰。嵩山安和尚。曰莫便是和尚極則處否。師曰。南嶽讓禪師 問學人乍入叢林。乞師指示。師曰。阇黎到此多少時也。曰已經冬夏。師曰。莫錯舉似人 問有一人蕩盡來時。師還接否。師曰。蕩盡即置。那一人是誰。曰風高月冷。師曰。僧堂內幾人坐臥。僧無對。師曰。賺殺老僧 問如何是梵音相。師曰。驢鳴狗吠。乃曰。要得親切。第一莫將問來問。還會么。問在答處。答在問處。汝若將問來問。老僧在汝腳底。汝若擬議。即沒交涉。時有僧出禮拜。師便打。僧便問。掛錫幽巖時如何。師曰錯。僧曰錯。師又打 問如何是佛。師曰。新婦騎驢阿家牽。曰未審此語甚麼句中收。師曰。三元收不得。四句豈能該。曰此意如何。師曰。天長地久。日月齊明 問曹溪一句。天下人聞。未審和尚一句。甚麼人得聞。師曰。不出三門外。曰為甚麼不出三門外。師曰。舉似天下人 問如何是和尚不欺人底眼。師曰。看看冬到來。曰究竟如何。師曰。即便春風至 問遠聞和尚無絲可掛。及至到來。為甚麼有山可守。師曰。道甚麼。僧便喝。師亦喝。僧禮拜。師曰。放汝三十棒 次住廣教。及寶應三處法席 宋太宗淳化壬辰十二月四日午時。上堂說偈曰。今年六十七。老病隨緣且遣日。今年記卻來年事。來
【現代漢語翻譯】 問：如何是脫離凡聖的語句？ 師父說：『嵩山安和尚。』 問：莫非這就是和尚您最高的境界嗎？ 師父說：『南嶽讓禪師。』 問：學人剛入叢林，請師父指示。 師父說：『你到這裡多久了？』 答：『已經過了一個冬夏。』 師父說：『不要錯誤地告訴別人。』 問：如果有一個人什麼都沒有了，師父您還接納他嗎？ 師父說：『什麼都沒有了就放在一邊，那個人是誰？』 答：『風高月冷。』 師父說：『僧堂里有多少人坐著或躺著？』 僧人無言以對。 師父說：『騙了老僧。』 問：什麼是梵音的相？（梵音相：指佛的聲音） 師父說：『驢叫狗吠。』 於是說：『想要得到最親切的，第一件事就是不要用問題來問問題。明白嗎？問題就在答案里，答案就在問題里。你如果用問題來問問題，老僧就在你的腳下。你如果猶豫不決，那就沒關係了。』 當時有個僧人出來禮拜，師父就打他。僧人就問：『掛錫幽巖（掛錫幽巖：指僧人居住在幽靜的山巖）的時候怎麼樣？』 師父說：『錯。』 僧人說：『錯。』 師父又打他。 問：什麼是佛？（佛：佛教修行的最終目標） 師父說：『新娘騎驢，婆家的人牽著。』 問：不知道這句話屬於什麼範疇？ 師父說：『三元（三元：指天元、地元、人元）容納不了，四句（四句：佛教用語，指一切言語、議論）怎麼能概括？』 問：這是什麼意思？ 師父說：『天長地久，日月同輝。』 問：曹溪（曹溪：指六祖慧能弘揚禪宗的地方）的一句話，天下人都聽說了，不知道和尚您的一句話，什麼人能聽到？ 師父說：『不出三門外。』 問：為什麼不出三門外？ 師父說：『告訴天下人。』 問：什麼是和尚您不欺騙人的眼睛？ 師父說：『看看冬天就要來了。』 問：最終會怎麼樣？ 師父說：『春天馬上就到了。』 問：遠遠聽說和尚您一塵不染，等到來了，為什麼還有山可以守護？ 師父說：『說什麼？』 僧人就喝了一聲，師父也喝了一聲，僧人禮拜，師父說：『放你三十棒。』 之後住在廣教寺和寶應寺三個地方傳法。 宋太宗淳化年（991年）壬辰十二月初四日午時，上堂說偈語：『今年六十七，老病隨緣且過日。今年記住來年的事，來』
【English Translation】 Question: What is the phrase that transcends the mundane and the sacred? The master said: 'Mount Song's An monk.' Question: Could that be the ultimate state of the master? The master said: 'Nanyue's Rang Zen master.' Question: A newcomer has just entered the monastery, please instruct me. The master said: 'How long have you been here?' Answer: 'It has been a winter and a summer.' The master said: 'Don't tell people the wrong thing.' Question: If a person has lost everything, will the master still accept him? The master said: 'If everything is lost, then put it aside. Who is that person?' Answer: 'High wind and cold moon.' The master said: 'How many people are sitting or lying down in the monks' hall?' The monk had no answer. The master said: 'You have deceived this old monk.' Question: What is the form of Brahma's sound? (梵音相: The sound of Buddha) The master said: 'A donkey braying and a dog barking.' Then he said: 'If you want to get close, the first thing is not to use a question to ask a question. Do you understand? The question is in the answer, and the answer is in the question. If you use a question to ask a question, the old monk is under your feet. If you hesitate, then it doesn't matter.' At that time, a monk came out to bow, and the master hit him. The monk then asked: 'What is it like when hanging the staff at Youyan? (掛錫幽巖: Monks living in secluded mountain rocks)' The master said: 'Wrong.' The monk said: 'Wrong.' The master hit him again. Question: What is Buddha? (佛: The ultimate goal of Buddhist practice) The master said: 'The bride rides a donkey, and the groom's family leads it.' Question: I don't know what category this sentence belongs to? The master said: 'The three origins (三元: Heaven, Earth, and Human) cannot contain it, how can the four phrases (四句: Buddhist term, referring to all words and discussions) encompass it?' Question: What does this mean? The master said: 'Heaven and earth are long-lasting, and the sun and moon shine together.' Question: The saying of Caoxi (曹溪: The place where the Sixth Patriarch Huineng promoted Zen Buddhism) has been heard by everyone in the world. I wonder who can hear the master's saying? The master said: 'Not outside the three gates.' Question: Why not outside the three gates? The master said: 'Tell everyone in the world.' Question: What are the master's eyes that do not deceive people? The master said: 'See, winter is coming.' Question: What will happen in the end? The master said: 'Spring will come soon.' Question: I heard from afar that the master is spotless, but when I arrive, why is there still a mountain to guard? The master said: 'What are you saying?' The monk shouted, and the master also shouted. The monk bowed, and the master said: 'Release you with thirty blows.' After that, he lived in Guangjiao Temple and Baoying Temple in three places to spread the Dharma. In the year of Ren Chen (991 AD) during the Chunhua period of Emperor Taizong of Song Dynasty, on the fourth day of the twelfth month at noon, he ascended the hall and said a verse: 'This year I am sixty-seven, I am old and sick and let the days pass. This year I remember the things of next year, come'
年記著今朝日。至四年。月日無爽前記。上堂辭眾。仍說偈曰。諸子漫波波。過卻幾恒河。觀音指彌勒。文殊不奈何。良久曰。白銀世界金色身。情與非情共一真。明暗盡時俱不照。日輪午後示全身。日午後泊然而逝。茶毗。收舍利建塔。
汝州廣慧真禪師
嘗在風穴作園頭。穴問曰。會昌沙汰時。護法善禪向甚麼處去。師曰。常在阛阓中。要且無人識。穴曰。汝徹也。師禮拜。出世開堂日。僧問。如何是廣慧境。師曰。小寺前資慶后 問如何是和尚家風。師曰。锨爬钁子。
鳳翔府長興院滿禪師
僧問。如何是古佛道場。師曰。行便踏著。曰踏著后如何。師曰。冰消瓦解。曰為甚如此。師曰。城內君子。郭外小兒 問大用現前時如何。師曰。鬧市裡輥。
潭州靈泉院和尚
僧問。如何是和尚活計。師曰。一物也無。曰未審日用何物。師便喝。僧禮拜。師便打 問先師道。金沙灘上馬郎婦。意旨如何。師曰。上東門外人無數。曰便恁么會時如何。師曰。天津橋上往來多。
南嶽下九世
首山念禪師法嗣
汾州太子院善昭禪師
太原俞氏子。剃髮受具。杖䇿遊方。所至少留。隨機叩發。歷參知識。七十一員。後到首山問。百丈卷席意旨如何。山曰。龍袖
【現代漢語翻譯】 現代漢語譯本 年記著今朝日。至四年（時間不詳）。月日無爽前記。上堂辭眾。仍說偈曰：『諸子漫波波，過卻幾恒河。觀音（觀世音菩薩）指彌勒（彌勒菩薩），文殊（文殊菩薩）不奈何。』良久曰：『白銀世界金色身，情與非情共一真。明暗盡時俱不照，日輪午後示全身。』日午後泊然而逝。茶毗（火葬）。收舍利建塔。
汝州廣慧真禪師
曾經在風穴擔任園頭。風穴問：『會昌沙汰（唐武宗會昌年間（841-846）的滅佛事件）時，護法善禪向甚麼處去？』禪師說：『常在阛阓（huán huì，指市場）中，要且無人識。』風穴說：『汝徹也。』禪師禮拜。出世開堂日，僧人問：『如何是廣慧境？』禪師說：『小寺前資慶后。』問：『如何是和尚家風？』禪師說：『锨爬钁子。』
鳳翔府長興院滿禪師
僧人問：『如何是古佛道場？』禪師說：『行便踏著。』問：『踏著后如何？』禪師說：『冰消瓦解。』問：『為甚如此？』禪師說：『城內君子，郭外小兒。』問：『大用現前時如何？』禪師說：『鬧市裡輥（gǔn，滾動）。』
潭州靈泉院和尚
僧人問：『如何是和尚活計？』禪師說：『一物也無。』問：『未審日用何物？』禪師便喝。僧人禮拜。禪師便打。問：『先師道，金沙灘上馬郎婦，意旨如何？』禪師說：『上東門外人無數。』問：『便恁么會時如何？』禪師說：『天津橋上往來多。』
南嶽下九世
首山念禪師法嗣
汾州太子院善昭禪師
太原俞氏子。剃髮受具。杖䇿遊方。所至少留。隨機叩發。歷參知識七十一員。後到首山問：『百丈卷席意旨如何？』首山說：『龍袖。』
【English Translation】 English version He recorded this on this very day. Until the fourth year (year unknown), the month and day were exactly as previously recorded. He ascended the hall to bid farewell to the assembly, and recited a verse: 'The children idly drift, passing countless Ganges. Guanyin (Avalokiteśvara Bodhisattva) points to Maitreya (Maitreya Bodhisattva), Manjusri (Manjusri Bodhisattva) can do nothing.' After a long pause, he said: 'A silver world, a golden body, sentient and non-sentient share one truth. When darkness and light end, nothing is illuminated, the sun's wheel shows its whole body after noon.' He passed away peacefully after noon. Cremation (tea cremation). Collected relics and built a pagoda.
Chan Master Zhen of Guanghui Temple in Ruzhou
He once worked as a gardener at Fengxue. Fengxue asked: 'During the Huichang Persecution (Buddhist persecution during the Huichang era (841-846) of Emperor Wuzong of Tang), where did the Dharma-protecting good Chan go?' The Master said: 'He is always in the marketplace, but no one recognizes him.' Fengxue said: 'You are thorough!' The Master bowed. On the day he began teaching, a monk asked: 'What is the realm of Guanghui?' The Master said: 'Ziqing Temple in front, Qing Temple behind.' Asked: 'What is the family style of the abbot?' The Master said: 'Hoes, rakes, and mattocks.'
Chan Master Man of Changxing Monastery in Fengxiang Prefecture
A monk asked: 'What is the ancient Buddha's place of practice?' The Master said: 'You step on it as you walk.' Asked: 'What after stepping on it?' The Master said: 'Ice melts and tiles break.' Asked: 'Why is it so?' The Master said: 'Gentlemen inside the city, children outside the city.' Asked: 'What is it like when great function manifests?' The Master said: 'Rolling in the bustling market.'
The Monk of Lingquan Monastery in Tanzhou
A monk asked: 'What is the abbot's livelihood?' The Master said: 'There is not a single thing.' Asked: 'What is used daily?' The Master then shouted. The monk bowed. The Master then struck him. Asked: 'The former master said, 'The wife of the horse groom on the golden sand beach,' what is the meaning?' The Master said: 'Countless people outside the east gate.' Asked: 'What is it like when one understands it like that?' The Master said: 'Many come and go on the Tianjin Bridge.'
The Ninth Generation Below Nanyue
Dharma Successor of Chan Master Nian of Shoushan
Chan Master Shanzhao of the Prince's Monastery in Fenzhou
A son of the Yu family in Taiyuan. He shaved his head and received the precepts. He traveled with a staff. He stayed briefly wherever he went. He inquired at random. He visited seventy-one teachers. Later, he went to Shoushan and asked: 'What is the meaning of Baizhang rolling up the mat?' Shoushan said: 'Dragon sleeves.'
拂開全體現。曰。師意如何。山曰。像王行處絕狐縱。師于言下大悟。拜起而曰。萬古碧潭空界月。再三撈捷始應知。有問者曰。見何道理。便爾自肯。師曰。正是我放身命處。后游衡湘。及襄沔間。每為郡守。以名剎力致。前後八請。堅臥不答。洎首山歿。西河道俗。遣僧契聰。迎請住持。師閉關高枕。聰排闥而入。讓之曰。佛法大事。靖退小節。風穴懼應讖。憂宗旨墜滅。幸而有先師。先師已棄世。汝有力荷擔如來大法者。今何時而欲安眠哉。師矍起。握聰手曰。非公不聞此語。趣辦嚴吾行矣。既至。宴坐一榻。足不越閫者三十年 上堂。汾陽門下。有西河師子。當門踞坐。但有來者。即便咬殺。有何方便。入得汾陽門。見得汾陽人。若見汾陽人者。堪與祖佛為師。不見汾陽人。儘是立地死漢。如今還有人入得么。快須入取。免得孤負平生。不見龍門客。切忌遭點額。那個是龍門客。一齊點下。舉起拄杖曰。速退速退。珍重 上堂。先聖道。一句語須具三元門。一元門須具三要。阿那個是三元三要底句。快會取好。各自思量。還得穩當也未。古德已前行腳。聞一個因緣。未明中間。直下飲食無味。睡臥不安。火急抉擇。莫將為小事。所以大覺老人。為一大事因緣。出現於世。想計他從上來行腳。不為遊山玩水看州
府奢華。片衣口食。皆為聖心未通。所以驅馳行腳。抉擇深奧。傳唱敷揚。博問先知。親近高德。蓋為續佛心燈。紹隆祖代。興崇聖種。接引后機。自利利他。不忘先跡。如今還有商量者么。有即出來。大家商量。僧問。如何是接初機底句。師曰。汝是行腳僧。曰如何是辯衲僧底句。師曰。西方日出卯。曰如何是正令行底句。師曰。千里持來呈舊面。曰如何是立乾坤底句。師曰。北俱盧洲長粳米。食者無貪亦無瞋。乃曰。將此四轉語。驗天下衲僧。才見你出來。驗得了也。問如何是學人著力處。師曰。嘉州打大像。曰如何是學人轉身處。師曰。陜府灌鐵牛。曰如何是學人親切處。師曰。西河弄師子。乃曰。若人會得此三句。已辯三元。更有三要語在。切須薦取。不是等閑。與大眾頌出。三元三要事難分。得意忘言道易親。一句明明該萬象。重陽九日菊花新 師為並汾苦寒。乃罷夜參。有異比丘。振錫而至。謂師曰。會中有大士六人。奈何不說法。言訖而去。師密記以偈曰。胡僧金錫光。為法到汾陽。六人成大器。勸請為敷揚 上堂。凡一句語。須具三元門。每一元門。須具三要。有照有用。或先照後用。或先用后照。或照用同時。或照用不同時。先照後用。且要共你商量。先用后照。你也須是個人始得。照用同時。你
【現代漢語翻譯】 現代漢語譯本 府邸奢華，衣食無憂，皆因未能通達聖人之心。所以才奔波勞碌，四處參學，決斷抉擇深奧的佛法，傳唱弘揚，廣博地請教先知，親近高尚的德行之士。這都是爲了延續佛陀的心燈，紹繼祖師的道統，興盛崇高的聖種，接引後來的學人，自利利他，不忘先賢的足跡。如今還有人要來商量嗎？有的話就請出來，大家一起商量。有僧人問道：『如何是接引初學者的語句？』 師父說：『你是行腳僧。』 僧人又問：『如何是辨別衲僧的語句？』 師父說：『西方日出卯（卯時）。』 僧人再問：『如何是正令施行的語句？』 師父說：『千里持來呈舊面。』 僧人再問：『如何是樹立乾坤的語句？』 師父說：『北俱盧洲長粳米，食者無貪亦無瞋。』 於是師父說：『將這四句轉語，用來檢驗天下的衲僧。才見到你出來，就已經檢驗過了。』 有人問：『如何是學人著力之處？』 師父說：『嘉州打大像。』 有人問：『如何是學人轉身之處？』 師父說：『陜府灌鐵牛。』 有人問：『如何是學人親切之處？』 師父說：『西河弄師子。』 於是師父說：『若有人領會了這三句話，就已經辨明了三元。更有三要語在，切須薦取，不是等閑之事。』 師父與大眾一起頌出：『三元三要事難分，得意忘言道易親。一句明明該萬象，重陽九日菊花新。』 師父因為并州、汾州苦寒，於是停止了夜參。有一位奇異的比丘，振錫杖而來，對師父說：『法會中有大士六人，奈何不為他們說法？』 說完就離開了。師父默默地記在心裡，作偈說：『胡僧金錫光，為法到汾陽。六人成大器，勸請為敷揚。』 上堂說法。凡是一句話，必須具備三元門。每一個元門，必須具備三要。有照有用，或者先照後用，或者先用后照，或者照用同時，或者照用不同時。先照後用，且要與你商量。先用后照，你也必須是個有見地的人才行。照用同時，你
【English Translation】 English version The mansions are luxurious, and there is no worry about food and clothing, all because the sacred heart has not been understood. Therefore, they rush about and travel around, resolving profound Buddhist teachings, chanting and propagating them, broadly asking knowledgeable people, and being close to people of high virtue. This is all to continue the lamp of the Buddha's heart, to inherit the lineage of the ancestral masters, to prosper the noble sacred seed, to receive later learners, to benefit oneself and others, and not to forget the footprints of the predecessors. Now, is there anyone who wants to discuss it? If so, please come out and let's discuss it together. A monk asked: 'What is the phrase to receive beginners?' The master said: 'You are a traveling monk.' The monk asked again: 'What is the phrase to distinguish a patched-robe monk?' The master said: 'The sun rises in the west at Mao (Mao time).' The monk asked again: 'What is the phrase for the correct order to be implemented?' The master said: 'Bringing it from a thousand miles away, presenting the old face.' The monk asked again: 'What is the phrase for establishing the universe?' The master said: 'In Uttarakuru (North Kurukshetra), there is long japonica rice, and those who eat it have no greed or anger.' Then the master said: 'Use these four turning phrases to test the monks all over the world. As soon as I see you come out, I have already tested you.' Someone asked: 'What is the place where a learner should put effort?' The master said: 'Jiazhou (a place in China) strikes the great statue.' Someone asked: 'What is the place where a learner turns around?' The master said: 'Shaanxi (a province in China) irrigates the iron ox.' Someone asked: 'What is the place where a learner is intimate?' The master said: 'Xihe (a place in China) plays with the lion.' Then the master said: 'If someone understands these three sentences, they have already distinguished the three origins. There are also three essential words, which must be recommended and taken, not a trivial matter.' The master chanted with the assembly: 'The three origins and three essentials are difficult to distinguish, and it is easy to be close to the Tao when you understand the meaning and forget the words. One sentence clearly encompasses all phenomena, and the chrysanthemums are new on the ninth day of the Double Ninth Festival.' Because Bingzhou (a place in China) and Fenzhou (a place in China) were bitterly cold, the master stopped the night meditation. There was a strange Bhikkhu (Buddhist monk), who came with a shaking staff and said to the master: 'There are six great scholars in the Dharma assembly, why don't you preach the Dharma for them?' After saying that, he left. The master silently remembered it in his heart and composed a verse: 'The foreign monk's golden staff shines, coming to Fenyang (a place in China) for the Dharma. Six people will become great vessels, urging you to preach and propagate.' Ascending the hall to preach. Every sentence must have three original gates. Each original gate must have three essentials. There is illumination and use, or illumination before use, or use before illumination, or illumination and use at the same time, or illumination and use at different times. Illumination before use, and I want to discuss it with you. Use before illumination, you must also be a person with insight. Illumination and use at the same time, you
作么生當抵。照用不同時。你又作么生湊泊 問如何是大道之源。師曰。掘地覓天。曰何得如此。師曰。不識幽元 問如何是賓中賓。師曰。合掌庵前問世尊。曰如何是賓中主。師曰。對面無儔侶。曰如何是主中賓。師曰。陣雲橫海上。拔劍攪龍門。曰如何是主中主。師曰。三頭六臂擎天地。忿怒那吒撲帝鐘 上堂。汾陽有三訣。衲僧難辯別。更擬問如何。拄杖驀頭楔。時有僧問。如何是三訣。師便打。僧禮拜。師曰。為汝一時頌出。第一訣。接引無時節。巧語不能詮。云綻青天月。第二訣。舒光辯賢哲。問答利生心。拔卻眼中楔。第三訣。西國人能說。濟水過新羅。北地用鑌鐵。復曰。還有人會么。會底出來。通個訊息。要知遠近。莫祇恁么記言記語。以當平生。有甚麼利益。不用久立。珍重 問如何是祖師西來意。師曰。青絹扇子足風涼 問布鼓當軒掛。誰是知音者。師曰。停鋤傾麥飯。臥草不抬頭 問如何是道場。師曰。下腳不得 問如何是祖師西來意。師曰。徹骨徹髓。曰此意如何。師曰。遍天遍地 問真正修道人。不見世間過。未審不見個甚麼過。師曰。雪埋夜月深三尺。陸地行舟萬里程。曰和尚是何心行。師曰。卻是你心行 問大悲千手眼。如何是正眼師曰。瞎。曰恁么則一條拄杖兩人舁。師曰。三家村
里唱巴歌。曰恁么則和尚同在里頭。師曰。謝汝慇勤 問如何是和尚家風。師曰。三玄開正道。一句破邪宗。曰如何是和尚活計。師曰。尋常不掌握。供養五湖僧。曰未審吃個甚麼。師曰。天酥陀飯非珍饌。一味良羹飽即休 問牛頭未見四祖時如何。師曰。新神更著師婆賽。曰見后如何。師曰。古廟重遭措大題 上堂。夫說法者。須具十智同真。若不具十智同真。邪正不辯。緇素不分。不能與人天為眼目。決斷是非。如鳥飛空而折翼。如箭射的而斷絃。絃斷故。射的不中。翼折故。空不可飛。弦壯翼牢。空的俱徹。作么生是十智同真。與諸上座點出。一同一質。二同大事。三總同參。四同真志。五同遍普。六同具足。七同得失。八同生殺。九同音吼。十同得入。又曰。與甚麼人同得入。與阿誰同音吼。作么生是同生殺。甚麼物同得失。阿那個同具足。是甚麼同遍普。何人同真志。孰能總同參。那個同大事。何物同一質。有點得出底么。點得出者。不吝慈悲。點不出來。未有參學眼在。切須辯取。要識是非。面目見在。不可久立。珍重 龍德府尹李侯。與師有舊。虛承天寺致之。使三反。不赴。使者受罰。復至曰。必欲得師俱往。不然有死而已。師笑曰。老病業已不出山。借往當先后之。何必俱耶。使曰。師諾則先後唯
【現代漢語翻譯】 現代漢語譯本： 里唱巴歌。問：『這樣說來，和尚也一同在裡面了？』 師父說：『謝謝你的關心。』 問：『什麼是和尚的家風？』 師父說：『三玄開啟正道，一句破除邪宗。』 問：『什麼是和尚的生計？』 師父說：『平時不掌握什麼，供養四海五湖的僧人。』 問：『不知道吃些什麼？』 師父說：『天上的酥油飯不是珍貴的食物，只要一碗好羹，吃飽就休息。』 問：『牛頭禪師未見四祖道信（602-657）時如何？』 師父說：『新神更要請巫婆來祭祀。』 問：『見后如何？』 師父說：『古老的廟宇重新遭到書生的題寫。』
師父上堂說法：『說法的人，必須具備十智同真。若不具備十智同真，邪正不辨，僧俗不分，不能做人天的眼目，決斷是非。如同鳥在空中飛行卻折斷了翅膀，如同箭射向靶子卻斷了弦。絃斷了，所以射不中；翅膀折斷了，所以不能在空中飛行。弦結實，翅膀牢固，天空的一切都能穿透。』 怎麼是十智同真呢？為各位上座點出：一、同一質；二、同大事；三、總同參；四、同真志；五、同遍普；六、同具足；七、同得失；八、同生殺；九、同音吼；十、同得入。又說：『與什麼人同得入？與阿誰同音吼？怎麼是同生殺？什麼物同得失？阿哪個同具足？是什麼同遍普？何人同真志？誰能總同參？那個同大事？何物同一質？』 有能點得出的嗎？點得出的人，不要吝嗇慈悲。點不出來的人，還沒有參學的眼光，切須辨別。要認識是非，面目就在眼前。不可久立，珍重。
龍德府尹李侯，與師父有舊交，通過虛承天寺邀請師父前往，使者去了三次，師父都沒有應允。使者受到責罰，再次來到說：『一定要請師父一同前往，不然只有一死了。』 師父笑著說：『老病之軀已經不出山了，藉著前往，當有先後之別，何必一定要一同前往呢？』 使者說：『師父答應了，那麼先後唯』
【English Translation】 English version: Singing vulgar songs inside. Someone asked: 'In that case, is the monk also inside?' The Master said: 'Thank you for your concern.' Asked: 'What is the monk's family tradition?' The Master said: 'Three Mysteries open the right path, one sentence breaks the heretical sect.' Asked: 'What is the monk's livelihood?' The Master said: 'Usually, I don't hold anything, I support monks from all over the world.' Asked: 'I don't know what you eat?' The Master said: 'Heavenly ghee rice is not a precious food, just a bowl of good soup, and rest when you are full.' Asked: 'What was Niu-tou (Ox-Head) Chan Master like before he met the Fourth Patriarch Daoxin (602-657)?' The Master said: 'New gods need to invite witches to worship.' Asked: 'What about after seeing him?' The Master said: 'The ancient temple was re-inscribed by scholars.'
The Master ascended the hall and said: 'Those who preach the Dharma must possess the Ten Wisdoms in unison with the Truth. If they do not possess the Ten Wisdoms in unison with the Truth, they cannot distinguish between right and wrong, and they cannot distinguish between monks and laypeople. They cannot be the eyes and ears of humans and gods, and they cannot judge right and wrong. It is like a bird flying in the sky but breaking its wings, like an arrow shooting at a target but breaking its string. Because the string is broken, it cannot hit the target; because the wings are broken, it cannot fly in the sky. If the string is strong and the wings are firm, everything in the sky can be penetrated.' What are the Ten Wisdoms in unison with the Truth? I will point them out to all of you: First, same substance; second, same great matter; third, total participation; fourth, same true aspiration; fifth, same universality; sixth, same completeness; seventh, same gains and losses; eighth, same life and death; ninth, same roar; tenth, same entry. He also said: 'With whom do you enter together? With whom do you roar together? What is the same life and death? What things are the same gains and losses? Which one is the same completeness? What is the same universality? Who has the same true aspiration? Who can participate together? Which one is the same great matter? What thing is the same substance?' Can anyone point them out? Those who can point them out, do not be stingy with compassion. Those who cannot point them out do not yet have the eyes of learning, and must distinguish carefully. If you want to know right and wrong, the face is right in front of you. Do not stand for long, take care.
Li Hou, the governor of Longde Prefecture, had an old friendship with the Master, and invited the Master to go through Xucheng Temple. The envoy went three times, but the Master did not agree. The envoy was punished and came again, saying: 'I must invite the Master to go together, otherwise I will only die.' The Master smiled and said: 'This old and sick body has already left the mountain. Borrowing from going, there should be a difference between before and after, why must we go together?' The envoy said: 'If the Master agrees, then before and after only'
所擇。師令饌設俶裝。告眾曰。老僧去也。誰人隨得。一僧出曰。某甲隨得。師曰。汝日行幾里。曰五十里。師曰。汝隨我不得。又一僧出曰。某甲日行七十里。師曰。汝亦隨我不得。侍者出曰。某甲隨得。但和尚到處即到。師曰。汝乃隨得。復顧使者曰。吾先行矣。停箸而化。侍者即立化于側。阇維。收舍利建塔。當宋真宗乾興壬戌。壽七十八。臘五十六。
汝州葉縣廣教院歸省禪師
冀州賈氏子。弱冠依易州保壽院出家。受具后遊方。參首山。山一日舉竹篦問曰。喚作竹篦即觸。不喚作竹篦即背。喚作甚麼。師掣得擲地上曰。是甚麼。山曰瞎。師于言下。豁然頓悟。師上堂曰。聞鐘聲。即尋聲而來。如無鐘聲。向甚處去即得。若是上來下去。是何面目。不來不去。又濕地上坐了。也作么生。是衲僧出氣底鼻孔。道得底出來道看。直饒道得。也是勿交涉。若是道不得也。即墮坑落塹。便下座 問承古有言。良田取捨。舍即是。不捨即是。師曰。大洋海底鉆龜卜。曰恁么即取捨俱忘也。師曰。遇明眼人舉似 問如何是佛法大意。師曰。杏熟來年麥。曰不會。師曰。棗收當年禾。僧禮拜。師曰。彭祖壽年八百歲。莫忘卻稀禾稹麥 問如何是衲僧活計。師曰。城東太山廟。曰意旨如何。師曰。判官手裡筆 問
【現代漢語翻譯】 現代漢語譯本： 於是（歸省禪師）挑選了（隨行的人）。禪師命令準備齋飯和行裝，告訴眾人說：『老僧要走了，誰能跟隨我？』一個僧人出來說：『弟子能跟隨。』禪師問：『你一天能走多少路？』答：『五十里。』禪師說：『你不能跟隨我。』又一個僧人出來說：『弟子一天能走七十里。』禪師說：『你也不能跟隨我。』侍者出來說：『弟子能跟隨，只要和尚到達的地方，弟子就能到達。』禪師說：『你才能跟隨我。』又回頭對（朝廷）使者說：『我先走了。』放下筷子就圓寂了。侍者也立刻在旁邊站著圓寂了。火化后，收取捨利建造佛塔。當時是宋真宗乾興壬戌年（1022年），享年七十八歲，僧臘五十六年。
汝州葉縣廣教院歸省禪師
歸省禪師是冀州賈氏的兒子。弱冠之年依易州保壽院出家。受具足戒后開始遊方參學。參拜首山省念禪師。首山禪師有一天舉起竹篦問：『稱它為竹篦就違背了（真理），不稱它為竹篦也違背了（真理），那麼該怎麼稱呼它？』歸省禪師一把奪過竹篦扔在地上說：『這是什麼？』首山禪師說：『瞎了你的眼！』歸省禪師在（首山禪師）這句話下，豁然開悟。歸省禪師上堂說法時說：『聽到鐘聲，就循著聲音而來。如果沒有鐘聲，又該向哪裡去尋找呢？如果說上來下去，又是什麼面目？如果不來不去，又像在潮濕的地上坐著一樣，又該如何是好？這是禪僧出氣的鼻孔，說得出的就出來說說看。即使說得出，也是毫不相干。如果說不出，就會掉進坑裡。』說完便下座。 有僧人問：『承蒙古人有言，良田要取捨，舍是對的，還是不捨是對的？』禪師說：『如同在大洋海底鉆龜來占卜。』僧人說：『這麼說就是取捨都忘記了。』禪師說：『遇到明眼人就（把這句話）告訴他。』 有僧人問：『如何是佛法大意？』禪師說：『杏子成熟在來年麥收時。』僧人說：『弟子不明白。』禪師說：『棗子收穫在當年禾苗成熟時。』僧人禮拜。禪師說：『彭祖活了八百歲，不要忘記稀疏的禾苗和茂密的麥子。』 有僧人問：『如何是禪僧的活計？』禪師說：『城東的泰山廟。』僧人問：『這是什麼意思？』禪師說：『判官手裡的筆。』 有僧人問：
【English Translation】 English version: Thereupon, (Chan Master Guisheng) selected (those who would accompany him). The Master ordered the preparation of vegetarian meals and travel provisions, and announced to the assembly, 'This old monk is about to depart. Who can follow me?' A monk came forward and said, 'This disciple can follow.' The Master asked, 'How many li (Chinese mile) can you travel in a day?' He replied, 'Fifty li.' The Master said, 'You cannot follow me.' Another monk came forward and said, 'This disciple can travel seventy li a day.' The Master said, 'You also cannot follow me.' The attendant came forward and said, 'This disciple can follow, for wherever the Master arrives, this disciple will also arrive.' The Master said, 'You are the one who can follow me.' He then turned to the envoy (from the court) and said, 'I shall depart first.' He put down his chopsticks and passed away. The attendant immediately stood beside him and also passed away. After cremation, the śarīra (relics) were collected and a pagoda was built. This occurred during the Qianxing renyu year (1022 CE) of Emperor Zhenzong of the Song Dynasty. The Master's age was seventy-eight, and his monastic age was fifty-six.
Chan Master Guisheng of Guangjiao Monastery in Yexian, Ruzhou
Chan Master Guisheng was a son of the Jia family of Jizhou. In his youth, he left home at Baoshou Monastery in Yizhou. After receiving the full precepts, he traveled to various places to study. He visited Shoushan (Shengnian). One day, Shoushan raised a bamboo bìtī (bamboo whisk) and asked, 'To call it a bìtī is to contradict (the truth), and not to call it a bìtī is also to contradict (the truth). What should it be called?' Guisheng snatched the bìtī, threw it on the ground, and said, 'What is this?' Shoushan said, 'Blind you!' Guisheng had a sudden enlightenment upon hearing these words. Guisheng said in his Dharma talk: 'Hearing the sound of the bell, one follows the sound to come here. If there is no bell sound, where should one go to find it? If one speaks of coming and going, what is the face? If one neither comes nor goes, it is like sitting on damp ground. What should one do? This is the nostril from which a Chan monk breathes. If you can say it, come out and say it. Even if you can say it, it is still irrelevant. If you cannot say it, you will fall into a pit.' After saying this, he descended from the seat. A monk asked: 'It is said that the ancients spoke of taking and leaving good fields. Is leaving correct, or is not leaving correct?' The Master said, 'It is like drilling for turtles at the bottom of the great ocean to divine.' The monk said, 'So, taking and leaving are both forgotten.' The Master said, 'Tell this to someone with discerning eyes.' A monk asked: 'What is the great meaning of the Buddha-dharma?' The Master said, 'Apricots ripen when wheat is harvested next year.' The monk said, 'I do not understand.' The Master said, 'Dates are harvested when rice ripens this year.' The monk bowed. The Master said, 'Pengzu lived for eight hundred years, but do not forget the sparse rice and dense wheat.' A monk asked: 'What is the livelihood of a Chan monk?' The Master said, 'The Taishan Temple in the east of the city.' The monk asked: 'What is the meaning of this?' The Master said, 'The pen in the hand of the judge.' A monk asked:
如何是露地白牛。師曰。破盆子。曰未審其意。師曰。堪作甚麼 問不落言詮。請師便道。師曰。西方極樂世界。曰恁么即滿口道不得也。師曰。東土樹子大 問如何是和尚受用處。師曰。長三尺 問如何是毗盧體。師曰。寒時寒煞。熱時熱煞。曰不會。師曰。冬天著火向。夏月取涼行 問學人心病。請師一服妙藥。師曰。破皮厚三寸。曰是何意旨。師曰。杖頭挑取 問如何是清凈法身。師曰。廁坑頭籌子 問如何是戒定慧。師曰。破傢俱 師一日昇座。僧問。才上法堂來時如何。師拍禪床一下。僧曰。此意如何。師曰。無人過價。打與三百 問忽遇大闡提人來。還相為也無。師曰。法久成弊。曰慈悲何在。師曰。年老成魔 上堂。宗師血脈。或凡或聖。龍樹馬鳴。天堂地獄。鑊湯爐炭。牛頭獄卒。森羅萬象。日月星辰。他方此士。有情無情。以手畫一畫曰。俱入此宗。此宗門中。亦能殺人。亦能活人。殺人須得殺人刀。活人須得活人句。作么生是殺人刀活人句。道得底出來。對眾道看。若道不得。即孤負平生。珍重 問不在內。不在外。不在中間。未審在甚麼處。師曰。南斗六。北斗七 問如何是毗盧師法身主。師曰。僧排夏臘。俗列耆年。曰向上更有事也無。師曰。萬里崖州君自去。臨行惆悵怨他誰 上堂。夫行
{ "translations": [ "現代漢語譯本", "問：如何是露地白牛？（露地：比喻開闊的境地；白牛：比喻純潔的佛性）", "師（指禪師）說：破盆子。", "問：未審其意？（未審：不明白；其意：其中的意思）", "師說：堪作甚麼？（堪：可以；作甚麼：做什麼）", "問：不落言詮，請師便道。（不落言詮：無法用言語表達；便道：直接說）", "師說：西方極樂世界。", "問：恁么即滿口道不得也？（恁么即：這樣就；滿口道不得：無法完全用語言表達）", "師說：東土樹子大。（東土：指中國；樹子：果實）", "問：如何是和尚受用處？（和尚：指僧人；受用處：指修行所得的益處）", "師說：長三尺。", "問：如何是毗盧體？（毗盧：指毗盧遮那佛，代表佛的法身；體：本體）", "師說：寒時寒煞，熱時熱煞。（煞：極，很）", "問：不會。", "師說：冬天著火向，夏月取涼行。（著火向：靠近火；取涼行：去涼快的地方）", "問：學人心病，請師一服妙藥。（學人：指學佛的人；心病：指煩惱；妙藥：指解決煩惱的方法）", "師說：破皮厚三寸。", "問：是何意旨？（意旨：意思）", "師說：杖頭挑取。", "問：如何是清凈法身？（清凈法身：指佛的清凈的本體）", "師說：廁坑頭籌子。（廁坑：廁所；籌子：用來計算的竹籤）", "問：如何是戒定慧？（戒定慧：佛教的三種修行方法，即戒律、禪定和智慧）", "師說：破傢俱。", "師一日昇座，僧問：才上法堂來時如何？（法堂：寺廟中講經說法的地方）", "師拍禪床一下。", "僧曰：此意如何？", "師曰：無人過價，打與三百。（過價：超過價格；打與：給予）", "問：忽遇大闡提人來，還相為也無？（闡提：指斷絕善根的人；相為：幫助）", "師說：法久成弊。（法久成弊：佛法流傳久了容易產生弊端）", "問：慈悲何在？", "師說：年老成魔。", "上堂：宗師血脈，或凡或聖，龍樹（約公元150-250年）馬鳴（約公元1-2世紀），天堂地獄，鑊湯爐炭，牛頭獄卒，森羅萬象，日月星辰，他方此士，有情無情，以手畫一畫曰：俱入此宗。此宗門中，亦能殺人，亦能活人。殺人須得殺人刀，活人須得活人句。作么生是殺人刀活人句？（作么生：如何）道得底出來，對眾道看。若道不得，即孤負平生。珍重。", "問：不在內，不在外，不在中間，未審在甚麼處？", "師說：南斗六，北斗七。", "問：如何是毗盧師法身主？（毗盧師：毗盧遮那佛的老師；法身主：法身的主宰）", "師說：僧排夏臘，俗列耆年。（夏臘：僧人受戒后的年數；耆年：老年人）", "問：向上更有事也無？", "師說：萬里崖州君自去，臨行惆悵怨他誰。（崖州：古代地名，在今海南島；惆悵：失意）", "上堂：夫行", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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腳禪流。直須著忖。參學須具參學眼。見地須得見地句。方有相親分始得。不被諸境惑。亦不落於惡道。畢竟如何委悉。有時句到意不到。妄緣前塵。分別影事。有時意到句不到。如盲摸象。各說異端。有時意句俱到。打破虛空界。光明照十方。有時意句俱不到。無目之人縱橫走。忽然不覺落深坑 問如何是古今無異路。師曰。俗人盡褁頭。曰不會。師曰。阇黎無席帽 問己事未明。以何為驗。師曰。鬧市裡打靜槌。曰意旨如何。師曰。日午點金燈 問布鼓當軒擊。誰是知音者。師曰。眼中有澀釘。曰未審此意。師曰。喬翁賽南神 僧請益柏樹子話。師曰。我不辭與汝說。還信么。曰和尚重言。爭敢不信。師曰。汝還聞檐頭水滴聲么。其僧豁然。不覺失聲。曰㖿。師曰。你見個甚麼道理。僧便以頌對曰。檐頭水滴。分明歷歷。打破乾坤。當下心息。師乃忻然 問僧。日暮投林。朝離何處。曰新戒不曾學禪。師曰。生身入地獄。下去。後有僧。到智門寬處舉前話。門曰。何不道鎖匙在和尚手裡 師因去將息。寮看病僧。僧問。和尚。四大本空。病從何來。師曰。從阇黎問處來。僧喘氣又問曰。不問時如何。師曰。撒手臥長空。僧曰㖿。便脫去。
潭洲神鼎洪諲禪師
襄水扈氏子。自遊方。寒暑一衲。嘗與數
【現代漢語翻譯】 現代漢語譯本 腳禪流（一種禪修方法）。直接需要著力參詳。參學的人必須具備參學的眼光，見解必須達到見解的境界，這樣才能有互相親近的緣分。不被各種境象迷惑，也不會墮入惡道。究竟如何才能明白這些呢？ 有時言語表達到了，但意境沒有領會到，只是徒然攀緣過去的塵埃，分辨虛幻的影子。有時意境領會到了，但言語表達不到，就像盲人摸象，各自說著不同的片面之詞。 有時意境和言語都表達到了，就能打破虛空界，光明照耀十方。有時意境和言語都表達不到，就像沒有眼睛的人到處亂走，忽然不自覺地掉進深坑。 有人問：『什麼是自古至今沒有差異的道路？』 師父說：『普通人都包著頭。』 那人說：『不明白。』 師父說：『你沒有席帽。』 有人問：『自己還沒有開悟，用什麼來驗證？』 師父說：『在鬧市裡敲打靜槌。』 那人說：『這是什麼意思？』 師父說：『中午點金燈。』 有人問：『布鼓在廳堂上敲擊，誰是知音的人？』 師父說：『眼睛裡有澀釘。』 那人說：『不明白這個意思。』 師父說：『喬翁賽南神。』 有僧人請教關於柏樹子的公案。師父說：『我不吝嗇告訴你，你相信嗎？』 那人說：『和尚您說的話，我怎麼敢不信？』 師父說：『你聽到屋檐上的滴水聲嗎？』 那僧人豁然開悟，不禁失聲叫道：『啊！』 師父說：『你見到了什麼道理？』 那僧人就用偈頌回答說：『屋檐上的滴水，分明而清晰，打破了乾坤，當下心就平靜了。』 師父非常高興。 有僧人問：『傍晚投宿在樹林里，早上從哪裡離開？』 師父說：『新來的僧人沒有學過禪。』 師父說：『活著就進入地獄。下去！』 後來有僧人，到智門寬禪師那裡提起這件事，智門寬禪師說：『為什麼不說鑰匙在和尚手裡？』 師父因為要去休息，寮房裡有看病的僧人。僧人問：『和尚，四大（地、水、火、風）本來是空的，病從哪裡來？』 師父說：『從你問的地方來。』 僧人喘著氣又問：『不問的時候怎麼樣？』 師父說：『撒手躺在長空。』 僧人說：『啊！』 就去世了。
潭洲神鼎洪諲禪師
襄水扈氏的兒子。自從遊歷四方，一年四季只穿一件衲衣。曾經和幾個
【English Translation】 English version Jiao Chan Liu (a method of Chan practice). Direct effort is needed for contemplation. Those who study Chan must have the eyes of a Chan student, and their understanding must reach the level of understanding, so that they can have the affinity to be close to each other. They will not be confused by various realms, nor will they fall into evil paths. How can one understand these things thoroughly? Sometimes the words are expressed, but the meaning is not understood, only to vainly cling to the dust of the past, distinguishing illusory shadows. Sometimes the meaning is understood, but the words cannot express it, like blind men touching an elephant, each speaking of different partial aspects. Sometimes both the meaning and the words are expressed, then one can break through the realm of emptiness and illuminate the ten directions with light. Sometimes neither the meaning nor the words are expressed, like a blind person walking around randomly, suddenly falling into a deep pit without realizing it. Someone asked: 'What is the road that has no difference from ancient times to the present?' The master said: 'Ordinary people wrap their heads.' The person said: 'I don't understand.' The master said: 'You don't have a seat hat.' Someone asked: 'If one has not yet attained enlightenment, what can be used to verify it?' The master said: 'Strike a quiet mallet in the noisy market.' The person said: 'What does this mean?' The master said: 'Light a golden lamp at noon.' Someone asked: 'If a cloth drum is struck in the hall, who is the one who understands the music?' The master said: 'There is a astringent nail in the eye.' The person said: 'I don't understand this meaning.' The master said: 'Old Qiao worships the Southern God.' A monk asked for instruction on the case of the cypress tree. The master said: 'I am not stingy to tell you, do you believe it?' The person said: 'How dare I not believe what the monk says?' The master said: 'Do you hear the sound of water dripping from the eaves?' The monk suddenly became enlightened and couldn't help but exclaim: 'Ah!' The master said: 'What principle did you see?' The monk then replied with a verse: 'The water dripping from the eaves, clear and distinct, breaks through the universe, and the mind is immediately at peace.' The master was very happy. A monk asked: 'In the evening, I stay in the forest, where do I leave from in the morning?' The master said: 'The newly ordained monk has not studied Chan.' The master said: 'Enter hell alive. Get out!' Later, a monk went to Zen Master Zhimeng Kuan and mentioned this matter. Zen Master Zhimeng Kuan said: 'Why not say that the key is in the hands of the monk?' The master was going to rest, and there was a sick monk in the room. The monk asked: 'Master, the four elements (earth, water, fire, wind) are originally empty, where does the illness come from?' The master said: 'It comes from where you ask.' The monk gasped and asked again: 'What about when you don't ask?' The master said: 'Let go and lie in the long sky.' The monk said: 'Ah!' And passed away.
Chan Master Hongyin of Shending in Tanzhou
The son of the Hu family of Xiangshui. Since traveling around, he has only worn a robe in all seasons. Once with several
耆宿。至襄沔間。一僧舉論宗乘。頗敏捷。會野飯山店中供辦。而僧論說不已。師曰。三界唯心。萬法唯識。唯識唯心。眼聲耳色。是甚麼人語。僧曰。法眼語。師曰。其義如何。曰唯心故。根境不相到。唯識故。聲色摐然。師曰。舌味是根境否。曰是。師以箸筴菜置口中。含胡而語曰。何謂相入耶。坐者駭然。僧不能答。師曰。途路之樂。終未到家。見解入微。不名見道。參須實參。悟須實悟。閻羅大王。不拍多語。僧拱而退。后返長沙。隱於衡岳三生藏。有湘陰豪貴。來游福嚴。即師之室。見其氣貌閑靜。一缽掛壁。余無長物。傾愛之。遂拜跪請曰。神鼎。乃我家植福之地。久乏宗匠。愿師俱往何如。師笑而諾之。即以己馬負師至。十年始成叢席。一朽床。為說法座。其甘枯淡無比。又以德臘俱高。諸方尊之。如古趙州 僧問。諸法未聞時如何。師曰。風蕭蕭。雨颯颯。曰聞后如何。師曰。領話好 問魚鼓未鳴時如何。師曰。看天看地。曰鳴后如何。師曰。捧缽上堂 問古寒澗泉時如何。師曰。不是衲僧行履處。曰如何是衲僧行履處。師曰。不見古澗寒泉 問兩手獻尊堂時如何。師曰。是甚麼 問學人到寶山。空手回時如何。師曰。臘月三十日 問如何是和尚家風。師曰。飢不擇食 問如何是和尚為人句。師曰。
拈柴擇菜。曰莫祇這便是也無。師曰。更須仔細 問撥塵見佛時如何。師曰。佛亦是塵 問如何是道人活計。師曰。山僧自小。不曾入學堂 官人指木魚問。這個是甚麼。師曰。驚回多少瞌睡人。官曰。洎不到此間。師曰。無心打無心 問如何是清凈法身。師曰。灰頭土面。曰。為甚麼如此。師曰。爭怪得山僧。曰未審法身向上還有事也無。師曰有。曰如何是向上事。師曰。毗盧頂上金冠子 問菩提本無樹。何處得子來。師曰。喚作無得么 問持地菩薩修路等佛。和尚修橋等何人。師曰。近后 問和尚未見先德未如何。師曰。東行西行。曰見后如何。師曰。橫擔拄杖 上堂。舉洞山曰。貪瞋癡太無知。賴我今朝識得伊。行便打。坐便槌。分付心王仔細推。無量劫來不解脫。問汝三人知不知。師曰。古人與么道。神鼎則不然。貪瞋癡實無知。十二時中任從伊。行即往。坐即隨。分付心王擬何為。無量劫來元解脫。何須更問知不知。
襄州谷隱山蘊聰慈照禪師
廣州張氏子。初參百丈恒。恒因結夏上堂。舉中觀論曰。正覺無名相。隨緣即道場。師便出問。如何是正覺無名相。丈曰。汝還見露柱么。師曰。如何是隨緣即道場。丈曰。今日結夏。次參首山。問學人親到寶山。空手回時如何。山曰。家家門前火把子
【現代漢語翻譯】 現代漢語譯本： 『拈柴擇菜』。問：『莫非這就是（道）了嗎？』 師父說：『更須仔細。』 問：『撥開塵土見到佛時會是怎樣？』 師父說：『佛亦是塵。』 問：『什麼是道人的活計？』 師父說：『山僧自小，不曾入學堂。』 官人指著木魚問：『這個是什麼？』 師父說：『驚回多少瞌睡人。』 官人說：『我還沒到過這裡。』 師父說：『無心打無心。』 問：『如何是清凈法身（Dharmakaya，佛的法性之身）？』 師父說：『灰頭土面。』 問：『為什麼這樣？』 師父說：『爭怪得山僧。』 問：『請問法身向上還有事嗎？』 師父說：『有。』 問：『如何是向上事？』 師父說：『毗盧（Vairocana，光明遍照）頂上金冠子。』 問：『菩提（Bodhi，覺悟）本無樹，何處得子來？』 師父說：『喚作無得么？』 問：『持地菩薩（Dharanimdhara Bodhisattva）修路等佛，和尚修橋等何人？』 師父說：『近后。』 問：『和尚未見先德時如何？』 師父說：『東行西行。』 問：『見后如何？』 師父說：『橫擔拄杖。』 上堂。舉洞山（Dongshan，禪宗大師名號）的話說：『貪瞋癡（三毒）太無知，賴我今朝識得伊。行便打，坐便槌，分付心王仔細推。無量劫來不解脫，問汝三人知不知？』 師父說：『古人這樣說，神鼎（Shending，禪師名號）則不然。貪瞋癡實無知，十二時中任從伊。行即往，坐即隨，分付心王擬何為。無量劫來元解脫，何須更問知不知？』
襄州（Xiangzhou，地名）谷隱山（Guyin Mountain，山名）蘊聰慈照禪師（Yuncong Cizhao，禪師法號）
廣州（Guangzhou，地名）張氏之子。最初參拜百丈恒（Baizhang Heng，禪師名號）。百丈恒因結夏（Buddhist retreat during the rainy season）上堂，舉中觀論（Madhyamaka-karika，中觀論頌）說：『正覺無名相，隨緣即道場。』 師父便出列問道：『如何是正覺無名相？』 百丈說：『汝還見露柱么？』 師父問：『如何是隨緣即道場？』 百丈說：『今日結夏。』 其次參拜首山（Shoushan，山名），問：『學人親到寶山，空手回時如何？』 首山說：『家家門前火把子。』
【English Translation】 English version: 『Picking firewood and choosing vegetables.』 Asked: 『Is this it?』 The master said: 『Need to be more careful.』 Asked: 『What will it be like when the dust is brushed away and the Buddha is seen?』 The master said: 『The Buddha is also dust.』 Asked: 『What is the livelihood of a Daoist?』 The master said: 『This monk has never attended school since childhood.』 An official pointed to the wooden fish and asked: 『What is this?』 The master said: 『Startles awake many sleepy people.』 The official said: 『I haven't been here yet.』 The master said: 『Mindlessly hitting mindlessness.』 Asked: 『What is the pure Dharmakaya (Buddha's body of essence)?』 The master said: 『Ash-covered head and dirt-covered face.』 Asked: 『Why is it like this?』 The master said: 『Don't blame this monk.』 Asked: 『May I ask if there is anything beyond the Dharmakaya?』 The master said: 『Yes.』 Asked: 『What is the matter beyond?』 The master said: 『A golden crown on Vairochana's (the Illuminator) head.』 Asked: 『Bodhi (enlightenment) originally has no tree, where does the fruit come from?』 The master said: 『Do you call it no attainment?』 Asked: 『Dharanimdhara Bodhisattva (Earth-Holder Bodhisattva) repairs roads to wait for the Buddha, what does the monk repair bridges to wait for?』 The master said: 『Later.』 Asked: 『What was it like before the monk saw the former virtuous ones?』 The master said: 『Going east and going west.』 Asked: 『What is it like after seeing them?』 The master said: 『Carrying a staff horizontally.』 Ascending the hall. Quoting Dongshan (Zen master's name) saying: 『Greed, anger, and ignorance (the three poisons) are too ignorant, thanks to me for recognizing them today. Strike when walking, hammer when sitting, entrust the mind-king to carefully push. Countless kalpas without liberation, do you three know?』 The master said: 『The ancients said so, but Shending (Zen master's name) is not like that. Greed, anger, and ignorance are truly ignorant, let them be at all times. Go when walking, follow when sitting, what do you intend to do by entrusting the mind-king? Countless kalpas have been liberated from the beginning, why ask if you know?』
Zen Master Yuncong Cizhao (Zen master's Dharma name) of Guyin Mountain (mountain name) in Xiangzhou (place name)
The son of the Zhang family of Guangzhou (place name). Initially visited Baizhang Heng (Zen master's name). Baizhang Heng, due to the summer retreat (Buddhist retreat during the rainy season), ascended the hall and quoted the Madhyamaka-karika (Treatise on the Middle Way) saying: 『Right enlightenment has no name or form, following conditions is the Bodhimanda.』 The master then came out and asked: 『What is right enlightenment without name or form?』 Baizhang said: 『Have you seen the pillar?』 The master asked: 『What is following conditions as the Bodhimanda?』 Baizhang said: 『Today is the summer retreat.』 Next, he visited Shoushan (mountain name) and asked: 『When a student personally arrives at the treasure mountain and returns empty-handed, what is it like?』 Shoushan said: 『A torch in front of every house.』
。師于言下大悟。呈偈曰。我今二十七。訪道曾尋覓。今朝喜得逢。要且不相識。后參大陽玄。玄問。近離甚處。師曰襄州。陽曰。作么生是不隔底句。師曰。和尚住持不易。陽曰。且坐喫茶。師便下堂參眾。侍者問。適來新到祇對住持不易。和尚為甚麼教坐喫茶。陽曰。我獻他新羅附子。他酬我舶上茴香。你去問他有語在。侍者請師喫茶。問適來祇對和尚。道住持不易。意旨如何。師曰。真鍮不博金 住后。僧問。如何是佛。師曰。邛州多出九節杖。曰謝師指示。師曰。且莫作答佛話會卻 問來時無物。去時空。二路俱迷。如何得不迷去。師曰。秤頭半斤。秤尾八兩 問如何是古佛心。師曰。踏著秤錘硬似鐵。曰意旨如何。師曰。明日向汝道 問青山綠水即不問。急切一句。作么生道。師曰。手過膝耳垂肩 問如何是道。師曰。車碾馬踏。曰如何是道中人。師曰。橫眼豎坐 問日往月來遷。不覺年衰老。還有不老者么。師曰有。曰如何是不老者。師曰。虬龍筋力高聲叫。晚后精靈轉更多 問如何是學人深深處。師曰。烏龜水底深藏六。曰未審其中事若何。師曰。路上行人莫與知 問古人索火。意旨如何。師曰。任他滅。曰滅后如何。師曰。初三十一 因作清涼河堰。僧問。忽遇洪水滔天。還堰得也無。師曰。上拄天
下拄地。曰劫火洞然又作么生。師曰。橫出豎沒 問深山巖崖中。還有佛法也無。師曰有。曰如何是深山巖崖中佛法。師曰。奇怪石頭形似虎。火燒松樹勢如龍 問古人道。見色便見心。露柱是色。那個是心。師曰。晝見簸箕星。曰意旨如何。師曰。柳營節級橫階上 問如何是道。師曰。善犬帶牌。曰為甚如此。師曰。令人懼見 上堂。十五日已前諸佛生。十五日已后諸佛滅。十五日已前諸佛生。你不得離我這裡。若離我這裡。我有鉤子鉤你十五日已后諸佛滅。你不得住我這裡。若住我這裡。我有錐子錐你。且道。正當十五日。用鉤即是。用錐即是。遂有偈曰。正當十五日。鉤錐一時息。更擬問如何。回頭日又出 問如何是無縫塔。師曰。直下看。曰如何是塔中人。師曰。退後退後 問承古有言。祇這如今誰動口。意旨如何。師曰。莫認驢鞍橋。作阿爺下頷 太保張茂崇問。摩騰入漢。已涉繁詞。達磨單傳。請師直指。師曰。冬不寒臘后看 問若能轉物。即同如來。萬象是物。如何轉得。師曰。吃了飯無些子意智 問寸絲不掛法網無邊。為甚麼卻有迷悟。師曰。兩桶一擔。問有情有用。無情無用。如何是無情應用。師曰。獨扇門子盡夜開 上堂。春景溫和。春雨普潤。萬物生芽。甚麼處不沾恩。且道。承恩力一句。作
【現代漢語翻譯】 現代漢語譯本： 下拄地。問：『劫火洞然（世界末日的大火燃燒）又作么生？』師說：『橫出豎沒。』 問：『深山巖崖中，還有佛法也無？』師說：『有。』問：『如何是深山巖崖中佛法？』師說：『奇怪石頭形似虎，火燒松樹勢如龍。』 問：『古人道，見色便見心。露柱是色，那個是心？』師說：『晝見簸箕星。』問：『意旨如何？』師說：『柳營節級橫階上。』 問：『如何是道？』師說：『善犬帶牌。』問：『為甚如此？』師說：『令人懼見。』 上堂。『十五日已前諸佛生，十五日已后諸佛滅。十五日已前諸佛生，你不得離我這裡。若離我這裡，我有鉤子鉤你。十五日已后諸佛滅，你不得住我這裡。若住我這裡，我有錐子錐你。』且道，正當十五日，用鉤即是，用錐即是？遂有偈曰：『正當十五日，鉤錐一時息。更擬問如何，回頭日又出。』 問：『如何是無縫塔？』師說：『直下看。』問：『如何是塔中人？』師說：『退後退後。』 問：『承古有言，祇這如今誰動口？意旨如何？』師說：『莫認驢鞍橋，作阿爺下頷。』 太保張茂崇問：『摩騰入漢（東漢時期），已涉繁詞。達磨單傳，請師直指。』師說：『冬不寒臘后看。』 問：『若能轉物，即同如來。萬象是物，如何轉得？』師說：『吃了飯無些子意智。』 問：『寸絲不掛法網無邊，為甚麼卻有迷悟？』師說：『兩桶一擔。』問：『有情有用，無情無用，如何是無情應用？』師說：『獨扇門子盡夜開。』 上堂。『春景溫和，春雨普潤，萬物生芽，甚麼處不沾恩？』且道，承恩力一句，作么生道？
【English Translation】 English version: He lowered his staff to the ground. Someone asked, 'What about when the kalpa fire (the fire at the end of the world) is blazing?' The master said, 'Moving horizontally and disappearing vertically.' Someone asked, 'Is there Buddha-dharma in the deep mountains and cliffs?' The master said, 'Yes.' Someone asked, 'What is the Buddha-dharma in the deep mountains and cliffs?' The master said, 'Strange stones are shaped like tigers, and burning pine trees have the power of dragons.' Someone asked, 'The ancients said, 'Seeing form is seeing mind.' The pillar is form, what is mind?' The master said, 'Seeing the winnowing basket star in the daytime.' Someone asked, 'What is the meaning?' The master said, 'A military officer from the willow camp is across the steps.' Someone asked, 'What is the Dao?' The master said, 'A good dog wears a tag.' Someone asked, 'Why is that?' The master said, 'To make people afraid to see it.' He ascended the hall. 'Before the fifteenth day, all Buddhas are born; after the fifteenth day, all Buddhas perish. Before the fifteenth day, all Buddhas are born; you must not leave here. If you leave here, I have a hook to hook you. After the fifteenth day, all Buddhas perish; you must not stay here. If you stay here, I have an awl to prick you.' Now, tell me, on the fifteenth day, is it better to use the hook or the awl? Then there was a verse: 'On the fifteenth day, both hook and awl are at rest. If you try to ask what, turn your head and the sun rises again.' Someone asked, 'What is a seamless stupa?' The master said, 'Look straight down.' Someone asked, 'What is the person in the stupa?' The master said, 'Step back, step back.' Someone asked, 'It is said of old, 'Who is moving their mouth right now?' What is the meaning?' The master said, 'Don't mistake the donkey saddle for your father's chin.' Grand Protector Zhang Maochong asked, 'When Kasyapa Matanga entered the Han (Eastern Han Dynasty) Dynasty, it involved elaborate language. Bodhidharma transmitted directly. Please, master, point directly.' The master said, 'If it's not cold in winter, look after the twelfth month.' Someone asked, 'If one can transform things, one is the same as the Tathagata. All phenomena are things, how can they be transformed?' The master said, 'After eating, there is no bit of wisdom.' Someone asked, 'Not a thread hangs, the Dharma net is boundless, why is there delusion and enlightenment?' The master said, 'Two buckets on one carrying pole.' Someone asked, 'Sentient beings are useful, insentient beings are useless, what is the application of insentient beings?' The master said, 'A single-leaf door is open all night.' He ascended the hall. 'The spring scenery is mild, the spring rain universally moistens, all things sprout, where is there no benefit received?' Now, tell me, how do you say a phrase of gratitude for the power of grace?
么生道。良久曰。春雨一滴滑如油 問如何是學人自己法身。師曰。每日搬柴不易。曰此是大眾底。如何是學人底。師曰。三生六十劫 問逐日開單展缽。以何報答施主之恩。師曰。被這一問和我愁殺。曰恁么則謝供養也。師曰。得甚麼人氣力。僧禮拜。師曰。明日更吃一頓 問古人急水灘頭毛毬子。意旨如何。師曰。云開月朗 問急水灘頭連底石。意旨如何。師曰。屋破見青天。曰如何委悉。師曰。通上徹下 問一處火發。任從你救。八方齊發時如何。師曰快。曰還求出也無。師曰。若求出即燒殺你。僧禮拜。師曰。直饒你不求出。也燒殺你 示眾。第一句道得。石里迸出。第二句道得。挨拶將來。第三句道得。自救不了 上堂。五白貓兒爪距獰。養來堂上絕蟲行。分明上樹安身法。切忌遺言許外生。作么生是許外生底句。莫錯舉 僧入室問。正當與么時。還有師也無。師曰。燈明連夜照。甚處不分明。曰畢竟如何。師曰。來日是寒食。
汝州廣慧院元璉禪師
泉州陳氏子。參首山。山問。近離甚處。師曰漢上。山豎起拳曰。漢上還有這個么。師曰。這個是甚麼碗鳴聲。山曰瞎。師曰。恰是。拍一拍便出。他日又問。學人親到寶山。空手回時如何。山曰。家家門前火把子。師當下大悟曰。某甲不疑天下
老和尚舌頭也。山曰。汝會處作么生。與我說來看。師曰。祇是地上水碙砂也。山曰。汝會也。師便禮拜 住后。僧問。如何是祖師西來意。師曰。竹竿頭上曜紅旗 侍郎楊億問。天上無彌勒。地下無彌勒。未審在甚麼處。師曰。敲磚打瓦。曰風穴道。金沙灘頭馬郎婦。意旨如何。師曰。更道也不及 問如何是無位真人。師曰。上木下鐵。曰恁么則罪歸有處也。師曰。判官擲下筆。僧禮拜。師曰。拖出 問如何是佛。師曰。兩個不是多 上堂。臨濟兩堂首座相見。同時下喝。諸人且道還有賓主也無。若道有。祇是個瞎漢。若道無。亦是個瞎漢。不有不無。萬里崖州。若向這裡道得。也好與三十棒。若道不得。亦與三十棒。衲僧家到這裡。作么生出得。山僧圈䙡去。良久曰。苦哉。蝦蟆蚯蚓。𨁝跳上三十三天。撞著須彌頂百雜碎。拈拄杖曰。一隊無孔鐵錘。速退速退 許郎中式漕。西蜀經由謁師。適接見於佛前。許曰。先拜佛。先拜長老。師曰。蝦蟆吞大蟲。許曰。恁么則不拜去也。師曰。運使話墮。許曰。許長老具一隻眼。師以衣袖便拂。許曰。今日看破。便禮拜 宋仁宗景祐丙子正月二十六日。示四圓相。自書虎狗鼠牛字于中。揭方丈門。遂至九月二十六日示寂。
并州天承院三交智嵩禪師
范陽人。
【現代漢語翻譯】 老和尚的舌頭是什麼？』山問道：『你領會處是什麼？說來聽聽。』師父說：『只是地上水碙砂罷了。』山說：『你領會了。』師父便禮拜。 後來住持一方，有僧人問：『如何是祖師西來意（指達摩祖師從西方來到中國的目的）？』師父說：『竹竿頭上曜紅旗。』 侍郎楊億問：『天上無彌勒（Maitreya，未來佛），地下無彌勒，不知在什麼地方？』師父說：『敲磚打瓦。』楊億說：『風穴（Fengxue，禪師名號）道，金沙灘頭馬郎婦（典故，觀音菩薩化身馬郎婦度化眾生），意旨如何？』師父說：『再說也不及了。』 問：『如何是無位真人（指不執著于任何地位或形式的真我）？』師父說：『上木下鐵。』問：『這樣說來，罪歸有處了？』師父說：『判官擲下筆。』僧人禮拜，師父說：『拖出去。』 問：『如何是佛（Buddha，覺悟者）？』師父說：『兩個不是多。』 上堂說法。臨濟（Linji，禪宗宗派名）兩堂首座相見，同時發出喝聲。各位，且說還有賓主之分嗎？如果說有，那就是個瞎漢。如果說沒有，也是個瞎漢。不有不無，萬里崖州。若能在這裡說得明白，也好賞三十棒。若說不明白，也賞三十棒。衲僧家（指僧人）到這裡，怎麼才能脫身而出？山僧我用衣袖圈起來。』良久說：『苦哉！蝦蟆蚯蚓，𨁝跳上三十三天（佛教宇宙觀中的天界），撞著須彌頂（Mount Sumeru，佛教宇宙觀中的聖山）百雜碎。』拈起拄杖說：『一隊無孔鐵錘，速退速退。』 許郎中式漕，西蜀經由拜謁師父。恰好在佛前接見。許說：『先拜佛，還是先拜長老？』師父說：『蝦蟆吞大蟲。』許說：『這樣就不拜了。』師父說：『運使（官職名）話墮。』許說：『許長老具一隻眼。』師父用衣袖拂了一下。許說：『今日看破了。』便禮拜。 宋仁宗景祐丙子年（1036年）正月二十六日，展示四個圓相，自己在中間寫上虎狗鼠牛四個字，揭在方丈門上。於九月二十六日圓寂。 并州天承院三交智嵩禪師，范陽人。
【English Translation】 'What is the old monk's tongue?' asked Shan. 'What is your understanding? Tell me.' The master said, 'It's just water, gravel, and sand on the ground.' Shan said, 'You understand.' The master then bowed. Later, after residing as abbot, a monk asked, 'What is the meaning of the Patriarch's (Bodhidharma) coming from the West?' The master said, 'A red flag waving on top of a bamboo pole.' Attendant Yang Yi asked, 'There is no Maitreya (the future Buddha) in heaven, and no Maitreya on earth. Where is he?' The master said, 'Knocking bricks and striking tiles.' Yang Yi said, 'Fengxue (name of a Chan master) said, the horse groom's wife at the Golden Sand Beach (allusion to Avalokiteśvara Bodhisattva transforming into a horse groom's wife to liberate beings), what is the meaning?' The master said, 'It's too late to say more.' Asked, 'What is the true person without position (referring to the true self that is not attached to any position or form)?' The master said, 'Wood above, iron below.' Asked, 'In that case, does the sin return to a place?' The master said, 'The judge throws down his pen.' The monk bowed, and the master said, 'Drag him out.' Asked, 'What is Buddha (the awakened one)?' The master said, 'Two are not too many.' Ascending the hall to give a Dharma talk. The two head monks of Linji (a Chan school) met and simultaneously shouted. Everyone, tell me, is there still a distinction between guest and host? If you say there is, you are a blind man. If you say there isn't, you are also a blind man. Neither being nor non-being, ten thousand miles to Yazhou. If you can explain it here, you deserve thirty blows. If you can't explain it, you also deserve thirty blows. How can monks escape from here? I, the mountain monk, circle it with my sleeve.' After a long while, he said, 'Alas! Toads and earthworms, leaping up to the thirty-third heaven (the heavenly realms in Buddhist cosmology), crashing into the summit of Mount Sumeru (the sacred mountain in Buddhist cosmology) into a hundred pieces.' Raising his staff, he said, 'A team of iron hammers without holes, retreat quickly, retreat quickly.' Vice Minister Xu Shi Cao, passing through Western Shu, visited the master. He was received in front of the Buddha. Xu said, 'Should I bow to the Buddha first, or to the elder first?' The master said, 'A toad swallowing a large insect.' Xu said, 'In that case, I won't bow.' The master said, 'The transport commissioner's words have fallen.' Xu said, 'Elder Xu has one eye.' The master brushed him with his sleeve. Xu said, 'Today I see through it.' Then he bowed. On the twenty-sixth day of the first month of the Bingzi year (1036 AD) of the Jingyou reign of Emperor Renzong of Song, he displayed four circular symbols and wrote the characters tiger, dog, rat, and ox in the middle, posting them on the abbot's door. He passed away on the twenty-sixth day of the ninth month. Chan Master Zhicong of Sanjiao, Tiancheng Monastery, Bingzhou, was from Fanyang.
參首山。問如何是佛法的的大意。山曰。楚王城畔。汝水東流。師於此有省。乃作三元偈曰。須用直須用。心意莫定動。三歲師子吼。十方沒狐種。我有真如性。如同幕里隱。打破六門關。顯出毗盧印。真骨金剛體可夸。六塵一拂永無遮。廓落世界空為體。體上無為真到家。山聞乃請喫茶。問這三頌是汝作耶。師曰是。山曰。或有人教汝現三十二相時如何。師曰。某甲不是野狐精。山曰。惜取眉毛。師曰。和尚落了多少。山以竹篦頭上打曰。這漢向後亂作去在 住后。上堂。文殊仗劍。五臺橫行。唐明一路。把斷妖訛。三世諸佛。未出教乘。網底游魚。龍門難渡。垂鉤四海。祇釣獰龍格外玄談。為求知識。若也舉揚宗旨。須彌直須粉碎。若也說佛說祖。海水便須枯竭。寶劍揮時。毫光萬里。放汝一路通方說話。把斷咽喉。諸人甚處出氣。僧問。鈍根樂小法。不自信作佛。作佛后如何。師曰。水裡捉麒麟。曰與么則便登高座也。師曰。騎牛上三十三天 問古人拈槌豎拂。意旨如何。師曰。騎驢不著靴 問如何是奪人不奪境。師曰。家鄉有路無人。到曰如何是奪境不奪人。師曰。暗傳天子敕。陪行一百程。曰如何是人境兩俱奪。師曰。無頭蝦蟆腳指天。曰如何是人境俱不奪。師曰。晉祠南畔長柳巷 問古人東山西嶺青。意
【現代漢語翻譯】 現代漢語譯本 參訪首山（禪師名）。問：『如何是佛法的大意？』 首山說：『楚王城畔，汝水東流。』（首山禪師以景喻理，點明佛法的真諦就在於當下，如楚王城邊的汝水一樣自然流動，不假外求。） 禪師於此有所領悟，於是作了《三元偈》說：『須用直須用，心意莫定動。三歲師子吼，十方沒狐種。我有真如性，如同幕里隱。打破六門關，顯出毗盧印（毗盧遮那佛的法印）。真骨金剛體可夸，六塵一拂永無遮。廓落世界空為體，體上無為真到家。』（這首偈語表達了禪師對自性真如的體悟，強調直心直用，破除一切障礙，迴歸本真的空性。） 首山聽了，於是請他喫茶，問：『這三首偈是你作的嗎？』 禪師說：『是。』 首山說：『如果有人教你顯現三十二相時，你該如何？』 禪師說：『我不是野狐精。』（禪師表明自己不追求外在的表象，而是注重內在的修行。） 首山說：『珍惜你的眉毛。』（首山禪師以此警示，修行應謹慎，不可輕率。） 禪師說：『和尚您掉了多少？』 首山用竹篦在他頭上打了一下，說：『這漢以後要胡作非爲去了。』 住持寺院后，上堂說法：『文殊（文殊菩薩）仗劍，五臺（五臺山）橫行，唐明（唐明皇）一路，把斷妖訛。三世諸佛，未出教乘。網底游魚，龍門難渡。垂鉤四海，祇釣獰龍格外玄談，為求知識。若也舉揚宗旨，須彌（須彌山）直須粉碎。若也說佛說祖，海水便須枯竭。寶劍揮時，毫光萬里。放你一路通方說話，把斷咽喉，諸人甚處出氣？』（這段話語氣勢磅礴，強調佛法的正統和力量，警示修行者要破除一切虛妄，直指本心。） 有僧人問：『鈍根之人樂於小法，不自信能作佛，作佛后如何？』 禪師說：『水裡捉麒麟。』 僧人說：『這麼說就可以登上高座了？』 禪師說：『騎牛上三十三天。』 問：『古人拈槌豎拂，意旨如何？』 禪師說：『騎驢不著靴。』 問：『如何是奪人不奪境？』 禪師說：『家鄉有路無人到。』 問：『如何是奪境不奪人？』 禪師說：『暗傳天子敕，陪行一百程。』 問：『如何是人境兩俱奪？』 禪師說：『無頭蝦蟆腳指天。』 問：『如何是人境俱不奪？』 禪師說：『晉祠南畔長柳巷。』 問：『古人東山西嶺青，意旨如何？』 English version Visited Shoushan (name of a Chan master). Asked: 'What is the main idea of the Buddha-dharma?' Shoushan said: 'Beside the city of King Chu, the Ru River flows eastward.' (Chan Master Shoushan used scenery to illustrate the principle, pointing out that the true meaning of Buddha-dharma lies in the present moment, flowing naturally like the Ru River beside the city of King Chu, without seeking externally.) The Chan master had some understanding of this, so he wrote the 'Three Origins Gatha', saying: 'Must use, must use directly, the mind should not be fixed and moved. The three-year-old lion roars, and the fox species disappear in all directions. I have the nature of true suchness, like hiding behind a curtain. Break through the six gates, revealing the seal of Vairocana (the Dharma seal of Vairocana Buddha). The true bone Vajra body is commendable, and the six dusts are swept away forever. The vast world takes emptiness as its body, and non-action on the body is the true home.' (This gatha expresses the Chan master's understanding of the true nature of self, emphasizing directness, eliminating all obstacles, and returning to the original emptiness.) Shoushan listened and then invited him to have tea, asking: 'Did you write these three gathas?' The Chan master said: 'Yes.' Shoushan said: 'If someone teaches you to manifest the thirty-two marks, what should you do?' The Chan master said: 'I am not a wild fox spirit.' (The Chan master stated that he does not pursue external appearances, but focuses on internal practice.) Shoushan said: 'Cherish your eyebrows.' (Chan Master Shoushan used this to warn that practice should be cautious and not rash.) The Chan master said: 'How much did the monk lose?' Shoushan hit him on the head with a bamboo stick and said: 'This man will go wild in the future.' After residing in the monastery, he ascended the hall to preach: 'Manjusri (Manjusri Bodhisattva) wields his sword, Wutai (Mount Wutai) runs rampant, Tang Ming (Emperor Tang Minghuang) all the way, cutting off the false rumors. The Buddhas of the three worlds have not left the teachings. Fish swimming at the bottom of the net are difficult to cross the Dragon Gate. Casting a hook in the four seas, only fishing for fierce dragons, is an extraordinary discussion, seeking knowledge. If you promote the purpose, Mount Sumeru (Mount Sumeru) must be crushed. If you talk about the Buddha and the ancestors, the sea must be exhausted. When the precious sword is waved, the light shines for thousands of miles. Letting you speak freely all the way, cutting off your throat, where do you all breathe?' (These words are full of momentum, emphasizing the orthodoxy and power of the Buddha-dharma, and warning practitioners to break through all illusions and point directly to the original mind.) A monk asked: 'People with dull roots are happy with the small Dharma and do not believe that they can become Buddhas. What will happen after becoming Buddhas?' The Chan master said: 'Catching a unicorn in the water.' The monk said: 'So can I ascend to the high seat?' The Chan master said: 'Riding a cow to the thirty-third heaven.' Asked: 'What is the meaning of the ancients picking up a hammer and raising a whisk?' The Chan master said: 'Riding a donkey without wearing boots.' Asked: 'What is taking away the person but not the environment?' The Chan master said: 'There is a road to the hometown but no one arrives.' Asked: 'What is taking away the environment but not the person?' The Chan master said: 'Secretly conveying the emperor's decree, accompanying the journey for a hundred miles.' Asked: 'What is taking away both the person and the environment?' The Chan master said: 'A headless toad's feet point to the sky.' Asked: 'What is not taking away either the person or the environment?' The Chan master said: 'The long willow lane south of Jinci.' Asked: 'What is the meaning of the ancients' saying that the eastern mountain and the western ridge are green?'
【English Translation】 English version Visited Shoushan (name of a Chan master). Asked: 'What is the main idea of the Buddha-dharma?' Shoushan said: 'Beside the city of King Chu, the Ru River flows eastward.' (Chan Master Shoushan used scenery to illustrate the principle, pointing out that the true meaning of Buddha-dharma lies in the present moment, flowing naturally like the Ru River beside the city of King Chu, without seeking externally.) The Chan master had some understanding of this, so he wrote the 'Three Origins Gatha', saying: 'Must use, must use directly, the mind should not be fixed and moved. The three-year-old lion roars, and the fox species disappear in all directions. I have the nature of true suchness, like hiding behind a curtain. Break through the six gates, revealing the seal of Vairocana (the Dharma seal of Vairocana Buddha). The true bone Vajra body is commendable, and the six dusts are swept away forever. The vast world takes emptiness as its body, and non-action on the body is the true home.' (This gatha expresses the Chan master's understanding of the true nature of self, emphasizing directness, eliminating all obstacles, and returning to the original emptiness.) Shoushan listened and then invited him to have tea, asking: 'Did you write these three gathas?' The Chan master said: 'Yes.' Shoushan said: 'If someone teaches you to manifest the thirty-two marks, what should you do?' The Chan master said: 'I am not a wild fox spirit.' (The Chan master stated that he does not pursue external appearances, but focuses on internal practice.) Shoushan said: 'Cherish your eyebrows.' (Chan Master Shoushan used this to warn that practice should be cautious and not rash.) The Chan master said: 'How much did the monk lose?' Shoushan hit him on the head with a bamboo stick and said: 'This man will go wild in the future.' After residing in the monastery, he ascended the hall to preach: 'Manjusri (Manjusri Bodhisattva) wields his sword, Wutai (Mount Wutai) runs rampant, Tang Ming (Emperor Tang Minghuang) all the way, cutting off the false rumors. The Buddhas of the three worlds have not left the teachings. Fish swimming at the bottom of the net are difficult to cross the Dragon Gate. Casting a hook in the four seas, only fishing for fierce dragons, is an extraordinary discussion, seeking knowledge. If you promote the purpose, Mount Sumeru (Mount Sumeru) must be crushed. If you talk about the Buddha and the ancestors, the sea must be exhausted. When the precious sword is waved, the light shines for thousands of miles. Letting you speak freely all the way, cutting off your throat, where do you all breathe?' (These words are full of momentum, emphasizing the orthodoxy and power of the Buddha-dharma, and warning practitioners to break through all illusions and point directly to the original mind.) A monk asked: 'People with dull roots are happy with the small Dharma and do not believe that they can become Buddhas. What will happen after becoming Buddhas?' The Chan master said: 'Catching a unicorn in the water.' The monk said: 'So can I ascend to the high seat?' The Chan master said: 'Riding a cow to the thirty-third heaven.' Asked: 'What is the meaning of the ancients picking up a hammer and raising a whisk?' The Chan master said: 'Riding a donkey without wearing boots.' Asked: 'What is taking away the person but not the environment?' The Chan master said: 'There is a road to the hometown but no one arrives.' Asked: 'What is taking away the environment but not the person?' The Chan master said: 'Secretly conveying the emperor's decree, accompanying the journey for a hundred miles.' Asked: 'What is taking away both the person and the environment?' The Chan master said: 'A headless toad's feet point to the sky.' Asked: 'What is not taking away either the person or the environment?' The Chan master said: 'The long willow lane south of Jinci.' Asked: 'What is the meaning of the ancients' saying that the eastern mountain and the western ridge are green?'
作么生。師曰。波斯鼻孔大。曰與么則西天迦葉。東土我師。師曰。金剛手板闊 問大悲千手眼。那個是正眼。師曰。開化石佛拍手笑。晉祠娘子解謳歌 問臨濟推倒黃檗。因甚維那吃棒。師曰。正狗不偷油。雞銜燈盞走 問如何是截人之機。師曰。要用便用。曰請和尚用。師曰。拖出這死漢 鄭工部問。百尺竿頭獨打毬。萬丈懸崖絲繫腰時如何。師曰。幽州著腳。廣南廝撲。鄭無語。師曰。勘破這漢。鄭曰。二十年江南界里。這回卻見禪師。師曰。瞎老婆吹火 問二邊純莫立。中道不須安。未審。意旨如何。師曰。廣南出象牙。曰不會。請師直指。師曰。番國皮毬八百價 上堂。寒溫冷暖。著衣吃飯。自不欠少。波波地。覓個甚麼。祇是諸人不肯承當。如今還有承當底么。有則不得孤負山河大地。珍重 問祖師西來。三藏東去。當明何事。師曰。佛殿部署修。僧堂老僧蓋。曰與么則全明今日事也。師曰。今日事作么生。僧便喝。師便打 問如何是學人用心處。師曰。光剃頭凈洗缽。曰如何是學人行履處。師曰。僧堂前。佛殿後 上堂。舉法眼偈曰。見山不是山。見水何曾別。山河與大地。都是一輪月。大小法眼未出涅槃堂。三交即不然。山河與大地。錐刀各自用。久立珍重。
忻州鐵佛院智嵩禪師
有
【現代漢語翻譯】 現代漢語譯本 問：作么生？（這是什麼？） 師曰：波斯鼻孔大。（波斯人的鼻子很大。） 曰：與么則西天迦葉，東土我師。（如果這樣說，那麼西方的迦葉尊者和東方的我的老師又如何呢？） 師曰：金剛手板闊。（金剛的手掌很寬大。） 問：大悲千手眼，那個是正眼？（大悲咒中的千手千眼觀世音菩薩，哪個是真正的眼睛？） 師曰：開化石佛拍手笑，晉祠娘子解謳歌。（開化的石佛拍手大笑，晉祠的娘子懂得唱歌。） 問：臨濟推倒黃檗，因甚維那吃棒？（臨濟禪師推倒黃檗禪師，為什麼維那要捱打？） 師曰：正狗不偷油，雞銜燈盞走。（正直的狗不偷油，雞叼著燈盞走。） 問：如何是截人之機？（什麼是截斷他人思緒的機鋒？） 師曰：要用便用。（要用就用。） 曰：請和尚用。（請和尚您來用。） 師曰：拖出這死漢。（把這個死人拖出去。） 鄭工部問：百尺竿頭獨打毬，萬丈懸崖絲繫腰時如何？（在百尺竿頭上獨自打球，在萬丈懸崖邊用絲線繫著腰時，該怎麼辦？） 師曰：幽州著腳，廣南廝撲。（在幽州落腳，在廣南摔跤。） 鄭無語。（鄭工部無話可說。） 師曰：勘破這漢。（看穿了這個人。） 鄭曰：二十年江南界里，這回卻見禪師。（在江南一帶二十年，這次才見到禪師。） 師曰：瞎老婆吹火。（瞎眼的老婆婆吹火。） 問：二邊純莫立，中道不須安。未審，意旨如何？（兩邊都不要執著，中道也不需要安立。不知道，這是什麼意思？） 師曰：廣南出象牙。（廣南出產象牙。） 曰：不會。請師直指。（不明白，請禪師直接指點。） 師曰：番國皮毬八百價。（外國的皮球價值八百。） 上堂：寒溫冷暖，著衣吃飯，自不欠少。波波地，覓個甚麼？祇是諸人不肯承當。如今還有承當底么？有則不得孤負山河大地。珍重。（天氣寒冷或溫暖，穿衣吃飯，自己都不缺少。到處奔波，尋找什麼呢？只是各位不肯承擔。現在還有肯承擔的嗎？如果有，就不要辜負山河大地。珍重。） 問：祖師西來，三藏東去，當明何事？（達摩祖師從西方來，唐三藏去東方取經，應當明白什麼事？） 師曰：佛殿部署修，僧堂老僧蓋。（佛殿安排修繕，僧堂由老僧蓋。） 曰：與么則全明今日事也。（如果這樣，那麼就完全明白了今天的事了。） 師曰：今日事作么生？（今天的事怎麼樣？） 僧便喝。師便打。（僧人便喝斥。禪師便打。） 問：如何是學人用心處？（學人應該如何用心？） 師曰：光剃頭凈洗缽。（光頭剃頭，乾淨地洗缽。） 曰：如何是學人行履處？（學人應該如何修行？） 師曰：僧堂前，佛殿後。（在僧堂前，在佛殿後。） 上堂：舉法眼偈曰：見山不是山，見水何曾別。山河與大地，都是一輪月。大小法眼未出涅槃堂。三交即不然。山河與大地，錐刀各自用。久立珍重。（上堂說法，引用法眼禪師的偈語說：看見山不是山，看見水又有什麼區別呢？山河與大地，都是一輪明月。但是法眼禪師還沒有出涅槃堂。三交禪師卻不這樣認為，山河與大地，錐子和刀子各自有各自的用處。站立很久了，珍重。） 忻州鐵佛院智嵩禪師 有
【English Translation】 English version Question: What is it? The Master said: The Persian's nose is big. Question: If so, what about Kāśyapa (one of the principal disciples of Gautama Buddha) in the West and my teacher in the East? The Master said: Vajrapāṇi's (a bodhisattva who represents the power of all the Buddhas) hand is broad. Question: In the Great Compassion Mantra's thousand hands and eyes, which is the true eye? The Master said: The stone Buddha of Kaihua claps his hands and laughs, the Lady of Jinci knows how to sing. Question: Linji (founder of the Linji school of Chan Buddhism) pushed down Huangbo (a Chan master), why did the director get hit with a stick? The Master said: An honest dog doesn't steal oil, a chicken carries a lamp. Question: What is the mechanism for cutting off people's thoughts? The Master said: Use it when you need it. Question: Please, Master, use it. The Master said: Drag out this dead man. Zheng, the Minister of Public Works, asked: How is it when one is hitting a ball alone on a hundred-foot pole, and a silk thread is tied around the waist on a ten-thousand-foot cliff? The Master said: Set foot in Youzhou, wrestle in Guangnan. Zheng was speechless. The Master said: See through this man. Zheng said: For twenty years in the Jiangnan area, this time I have finally met a Chan master. The Master said: A blind old woman blows on a fire. Question: Neither side should be established, and the Middle Way need not be settled. I wonder, what is the meaning? The Master said: Guangnan produces ivory. Question: I don't understand. Please, Master, point it out directly. The Master said: A foreign leather ball costs eight hundred. Going to the hall: Cold and warm, putting on clothes and eating, you don't lack anything. What are you busily searching for? It's just that you all are unwilling to take responsibility. Is there anyone willing to take responsibility now? If there is, then don't let down the mountains and rivers of the earth. Treasure this. Question: When the Patriarch (Bodhidharma) came from the West and the Tripitaka (Xuanzang) went to the East, what should be understood? The Master said: The Buddha hall is arranged for repair, the monks' hall is built by the old monks. Question: If so, then everything about today is fully understood. The Master said: What about today's affairs? The monk then shouted. The Master then struck. Question: How should a student use their mind? The Master said: A bald head shaves his head and washes his bowl cleanly. Question: How should a student practice? The Master said: In front of the monks' hall, behind the Buddha hall. Going to the hall: Quoting the verse of Fayan (a Chan master): 'Seeing mountains is not seeing mountains, seeing water, how is it different? Mountains, rivers, and the great earth are all one round moon.' But the great Fayan has not yet left the Nirvana hall. Sanjiao (another Chan master) is not like that. Mountains, rivers, and the great earth, awls and knives each have their own uses. Standing for a long time, treasure this. Chan Master Zhisong of Tiefu Temple in Xinzhou There is
同參到。師見便問。還記得相識么。參頭擬議。第二僧。打參頭一坐具曰。何不快祇對和尚。師曰。一箭兩垛 師問僧甚處來。曰臺山來。師曰。還見龍王么。曰和尚試道看。師曰。我若道即瓦解冰消。僧擬議。師曰。不通道 問亡僧遷化。向甚麼處去也。師曰。丁坡不走。快便難逢。
汝州首山懷志禪師
僧問。如何是祖師西來意。師曰。三尺杖子破瓦盆 問如何是佛。師曰。桶底脫 問從上諸聖有何言句。師曰。如是我聞。曰不會。師曰。信受奉行。
池州仁王院處評禪師
問首山。如何是佛法大意。山便喝。師禮拜。山拈棒。師曰。老和尚沒世界那。山拋下拄杖曰。明眼人難謾。師曰。草賊大敗。
隨州智門迥罕禪師
為北塔僧使。點茶次。師起揖曰。僧使近上坐。使曰。鷂子頭上。爭敢安巢。師曰。棒上不成龍。隨後打一坐具。使茶罷。起曰。適來卻成觸忤和尚。師曰。江南杜禪客。覓甚麼第二碗。
襄州鹿門慧照山主
楊億侍郎問曰。入山不畏虎。當路卻防人時如何。師曰。君子坦蕩蕩 僧問。如何是鹿門山。師曰。石頭。大底大。小底小。曰如何是山中人。師曰。橫眼豎臥。
丞相王隨居士
謁首山。得言外之旨。自爾履踐深明。大法臨
【現代漢語翻譯】 現代漢語譯本： 一位同參（一起參禪的人）來到了。懷志禪師見到后便問：『還記得我們相識嗎？』這位同參想要思考一下。第二位僧人打了這位同參的坐具一下，說：『為什麼不快點回答和尚？』懷志禪師說：『一箭射中兩個靶子。』 懷志禪師問僧人從哪裡來。僧人說：『從臺山來。』懷志禪師說：『還見到龍王嗎？』僧人說：『和尚您試著說看。』懷志禪師說：『我如果說了，就像瓦解冰消一樣。』僧人想要思考一下。懷志禪師說：『不相通道。』 有人問：『亡故的僧人遷化后，去了什麼地方？』懷志禪師說：『丁坡不走，快捷方便的事情難以遇到。』
汝州首山懷志禪師
僧人問：『如何是祖師西來意（達摩祖師從西方來到東土的真正用意）？』懷志禪師說：『三尺長的杖子和破瓦盆。』 有人問：『如何是佛？』懷志禪師說：『桶底脫落。』 有人問：『從前的諸位聖人有什麼言語？』懷志禪師說：『如是我聞（我聽佛這樣說）。』 那人說：『不明白。』懷志禪師說：『信受奉行。』
池州仁王院處評禪師
問處評禪師首山懷志禪師：『如何是佛法大意？』首山懷志禪師便喝了一聲。處評禪師禮拜。首山懷志禪師拿起棒子。處評禪師說：『老和尚沒有見過世面吧？』首山懷志禪師拋下拄杖說：『明眼人難以欺騙。』處評禪師說：『草寇大敗。』
隨州智門迥罕禪師
智門迥罕禪師作為北塔的僧使，在點茶的時候，智門迥罕禪師起身作揖說：『僧使請上座。』僧使說：『鷂子的頭上，怎麼敢安巢？』智門迥罕禪師說：『棒子上不能變成龍。』隨後打了一下坐具。僧使喝完茶后，起身說：『剛才卻冒犯了和尚。』智門迥罕禪師說：『江南的杜禪客，尋找什麼第二碗茶？』
襄州鹿門慧照山主
楊億侍郎問道：『入山不怕老虎，在路上卻要提防人，這是為什麼？』慧照山主說：『君子坦蕩蕩。』 僧人問：『如何是鹿門山？』慧照山主說：『石頭，大的大，小的小。』 那人說：『如何是山中人？』慧照山主說：『橫著眼睛，豎著躺臥。』
丞相王隨居士
拜訪首山懷志禪師，領悟了言語之外的旨意。從此以後，修行實踐更加深刻明瞭，大法即將降臨。
【English Translation】 English version: A fellow practitioner arrived. Zen Master Huaizhi, seeing him, asked, 'Do you still remember our acquaintance?' The practitioner hesitated. A second monk struck the first practitioner's sitting mat, saying, 'Why don't you quickly answer the Abbot?' Zen Master Huaizhi said, 'One arrow hits two targets.' Zen Master Huaizhi asked a monk where he came from. The monk said, 'From Mount Tai.' Zen Master Huaizhi said, 'Did you see the Dragon King?' The monk said, 'Abbot, why don't you try to say?' Zen Master Huaizhi said, 'If I say it, it will be like tiles crumbling and ice melting.' The monk hesitated. Zen Master Huaizhi said, 'I don't believe in the Way.' Someone asked, 'Where does the deceased monk go after transformation?' Zen Master Huaizhi said, 'Ding Po doesn't leave; a quick and convenient opportunity is hard to come by.'
Zen Master Huaizhi of Shou Shan in Ruzhou
A monk asked, 'What is the meaning of the Patriarch's (Bodhidharma's) coming from the West?' Zen Master Huaizhi said, 'A three-foot staff and a broken clay pot.' Someone asked, 'What is Buddha?' Zen Master Huaizhi said, 'The bottom of the bucket falls out.' Someone asked, 'What words did the previous sages have?' Zen Master Huaizhi said, 'Thus have I heard.' The person said, 'I don't understand.' Zen Master Huaizhi said, 'Believe, accept, and practice.'
Zen Master Chuping of Renwang Monastery in Chizhou
Chuping Zen Master asked Shou Shan Huaizhi Zen Master, 'What is the great meaning of the Buddha-dharma?' Shou Shan Huaizhi Zen Master shouted. Chuping Zen Master bowed. Shou Shan Huaizhi Zen Master picked up a staff. Chuping Zen Master said, 'Old Abbot, haven't you seen the world?' Shou Shan Huaizhi Zen Master threw down his staff and said, 'It's hard to deceive a clear-eyed person.' Chuping Zen Master said, 'The bandit army is utterly defeated.'
Zen Master Jionghan of Zhimen in Suizhou
Zen Master Jionghan, as the monastic envoy of Beita, while preparing tea, Zen Master Jionghan stood up and bowed, saying, 'Monastic envoy, please take the upper seat.' The envoy said, 'How dare one build a nest on the head of a hawk?' Zen Master Jionghan said, 'A stick cannot become a dragon.' Then he struck the sitting mat once. After the envoy finished tea, he stood up and said, 'Just now, I offended the Abbot.' Zen Master Jionghan said, 'Du, the Chan traveler from Jiangnan, what are you looking for in a second bowl of tea?'
Mountain Master Huizhao of Lumen in Xiangzhou
Vice Minister Yang Yi asked, 'Entering the mountain, one is not afraid of tigers, but on the road, one must be wary of people. What is the reason for this?' Mountain Master Huizhao said, 'A gentleman is open and upright.' A monk asked, 'What is Mount Lumen?' Mountain Master Huizhao said, 'Stones, the big ones are big, the small ones are small.' The person said, 'What is a person in the mountains?' Mountain Master Huizhao said, 'Eyes horizontal, lying down vertical.'
Layman Wang Sui, the Prime Minister
Visited Zen Master Shou Shan Huaizhi and understood the meaning beyond words. From then on, his practice became deeper and clearer, and the great Dharma was about to descend.
終書偈曰。畫堂燈已滅。彈指向誰說。去住本尋常。春風掃殘雪。
五燈全書卷第二十二 卍新續藏第 81 冊 No. 1571 五燈全書(第1卷-第33卷)
五燈全書卷第二十三
京都聖感禪寺住持(臣)僧 (超永) 編輯
京都古華嚴寺住持(臣)僧 (超揆) 較閱 進呈
臨濟宗
南嶽下十世
汾陽昭禪師法嗣
潭州石霜楚圓慈明禪師
全州李氏子。生宋太宗雍熙丁亥。少為書生。年二十二。依湘山隱靜寺出家。其母有賢行。使之遊方。師連眉秀目。頎然豐碩。然忽繩墨所至。為老宿所訶。以為少叢林。師崖柴而笑曰。龍象蹴踏。非驢所堪。常以竹杖。負骨董箱。游襄沔間。與守芝谷泉。結伴入洛。聞汾陽道望。遂往謁焉。陽顧而默器之。經二年。未許入室。每見必罵詬。或毀詆諸方。及有所訓。皆流俗鄙事。一夕訴曰。自至法席已再夏。不蒙指示。但增世俗塵勞念。歲月飄忽。己事不明。失出家之利。語未卒。陽熟視罵曰。是惡知識。敢裨販我。怒舉杖逐之。師擬伸救。陽掩師口。師乃大悟。曰是知臨濟道出常情。服役七年。辭去。依唐明嵩。嵩嘗謂師曰。楊大年內翰。知見高。入道穩實。子不可不見。師乃往見之。年問曰。
【現代漢語翻譯】 現代漢語譯本： 終書偈說：畫堂里的燈已經熄滅，彈指（比喻覺悟的瞬間）給誰說呢？離開和留下原本就是尋常事，如同春風掃去殘留的雪。
《五燈全書》卷第二十二 《卍新續藏》第81冊 No. 1571 《五燈全書》(第1卷-第33卷)
《五燈全書》卷第二十三
京都聖感禪寺住持(臣)僧 (超永) 編輯
京都古華嚴寺住持(臣)僧 (超揆) 較閱 進呈
臨濟宗
南嶽下十世
汾陽昭禪師法嗣
潭州石霜楚圓慈明禪師
全州李氏人家的孩子。生於宋太宗雍熙丁亥年（987年）。年少時是讀書人。二十二歲時，依湘山隱靜寺出家。他的母親有賢德，讓他四處遊歷參學。禪師眉目清秀，身材高大魁梧。然而一舉一動都合乎規矩，被老修行呵斥，認為他缺少叢林生活的經驗。禪師不拘小節地笑著說：『龍象（比喻有能力的人）的行動，不是驢子所能承受的。』常常拿著竹杖，揹著裝有古董的箱子，在襄陽、沔陽一帶遊歷。與守芝谷泉結伴前往洛陽。聽聞汾陽昭禪師的聲望，於是前去拜見。汾陽昭禪師觀察后默默地器重他。經過兩年，還不允許他進入內室。每次見面必定謾罵責備，或者詆譭其他地方的禪師。即使有所教誨，也都是些世俗鄙陋的事情。一天晚上，石霜楚圓禪師訴說道：『自從來到您的座下已經兩個夏天了，沒有得到您的指示，只是增加了世俗的塵勞雜念。歲月飛逝，自己的事情還不明白，失去了出家的利益。』話還沒說完，汾陽昭禪師仔細地看著他罵道：『你這惡知識（指不能引導人走向正道的），竟敢販賣我！』憤怒地舉起杖子驅趕他。石霜楚圓禪師想要辯解，汾陽昭禪師摀住他的嘴。石霜楚圓禪師於是大悟，說道：『這才知道臨濟宗的道超出常情。』服侍了七年，辭別離去。依止唐明嵩禪師。唐明嵩禪師曾經對石霜楚圓禪師說：『楊大年內翰（官名），見解高明，入道穩固紮實，你不可不見他。』石霜楚圓禪師於是前去拜見楊大年。楊大年問道：
【English Translation】 English version: The verse at the end of the book says: The lamp in the painted hall has been extinguished. To whom shall I speak of the snapping of fingers (a metaphor for the moment of enlightenment)? Going and staying are originally ordinary matters, like the spring breeze sweeping away the remaining snow.
The Complete Book of Five Lamps, Volume 22 Supplement to the Wan New Collection, Volume 81, No. 1571, The Complete Book of Five Lamps (Volumes 1-33)
The Complete Book of Five Lamps, Volume 23
Edited by (Minister) Monk Chao Yong, Abbot of Shenggan Zen Monastery in Kyoto
Reviewed and Presented by (Minister) Monk Chao Kui, Abbot of Gu Huayan Monastery in Kyoto
Linji School
Tenth Generation Under Nanyue
Dharma Successor of Zen Master Fenyang Zhao
Zen Master Shishuang Chuyuan Ciming of Tanzhou
He was a son of the Li family in Quanzhou. He was born in the Dinghai year of the Yongxi reign of Emperor Taizong of the Song Dynasty (987 AD). In his youth, he was a scholar. At the age of twenty-two, he became a monk at Yinqing Monastery on Xiang Mountain. His mother had virtuous conduct and sent him to travel and study. The Zen Master had fine eyebrows and bright eyes, and was tall and robust. However, his every move was in accordance with the rules, and he was scolded by the senior monks, who thought he lacked experience in monastic life. The Zen Master smiled uninhibitedly and said, 'The trampling of dragons and elephants (a metaphor for capable people) is not something a donkey can bear.' He often carried a bamboo staff and a box of antiques, traveling in the areas of Xiangyang and Mianyang. He and Shouzhi Guquan went to Luoyang together. Hearing of the reputation of Zen Master Fenyang Zhao, he went to pay his respects. Zen Master Fenyang Zhao observed him and silently valued him. After two years, he was still not allowed to enter the inner room. Every time they met, he would scold and rebuke him, or slander the Zen masters of other places. Even when there was instruction, it was all vulgar and lowly matters. One evening, Zen Master Shishuang Chuyuan complained, 'Since coming to your seat, it has been two summers, and I have not received your instruction, but only increased worldly dust and worries. The years are fleeting, and my own affairs are still unclear, losing the benefit of leaving home.' Before he finished speaking, Zen Master Fenyang Zhao looked at him carefully and scolded, 'You evil friend (referring to someone who cannot guide people to the right path), how dare you peddle me!' Angrily, he raised his staff to drive him away. Zen Master Shishuang Chuyuan wanted to explain, but Zen Master Fenyang Zhao covered his mouth. Zen Master Shishuang Chuyuan then had a great enlightenment and said, 'Now I know that the Way of the Linji School is beyond the ordinary.' He served for seven years and then left. He relied on Zen Master Tang Mingsong. Zen Master Tang Mingsong once said to Zen Master Shishuang Chuyuan, 'Yang Danian, the Hanlin Academician (official title), has high insight and is firmly established in the Way. You must see him.' Zen Master Shishuang Chuyuan then went to see Yang Danian. Yang Danian asked:
對面不相識。千里卻同風。師曰。近奉山門請。年曰。真個脫空。師曰。前月離唐明。年曰。適來悔相問。師曰。作家。年便喝。師曰。恰是。年復喝。師以手劃一劃。年吐舌曰。真是龍象。師曰。是何言歟。年喚客司點茶來。元來是屋裡人。師曰。也不消得。茶罷。又問。如何是上座為人一句。師曰。切年曰。與么則長裙新婦拖泥走。師曰。誰得似內翰。年曰。作家作家。師曰。放你二十棒。年拊膝曰。這裡是甚麼所在。師拍掌曰。也不得放過。年大笑。又問。記得唐明當時悟底因緣么。師曰。唐明問首山。如何是佛法的的大意。山曰。楚王城畔。汝水東流。年曰。祇如此語。意旨如何。師曰。水上掛燈毬。年曰。與么則孤負古人去也。師曰。內翰疑則別參。年曰。三腳蝦蟆跳上天。師曰。一任𨁝跳。年乃大笑。館于齋中。日夕質疑。智證因聞前言。往行恨見之晚。朝中見駙馬都尉李公遵勖曰。近得一道人。真西河師子。李曰。我以拘文。不能就謁奈何。年默然。歸語師曰。李公。佛法中人。聞道風遠至。有愿見之心。政以法不得。與侍從過從。師於是遲明謁李公。公閱謁。使童子問曰。道得。即與上座相見。師曰。今日特來相看。又令童子曰碑。文刊白字。當道種青松。師曰。不因今日節。餘日定難逢。童又出曰
【現代漢語翻譯】 現代漢語譯本： 對面不相識，千里卻同風。僧人（師）說：『最近山門有請。』士大夫（年）說：『真是空洞無物。』僧人說：『上個月離開唐明（唐明鎮）。』士大夫說：『剛才後悔問了。』僧人說：『行家。』士大夫便喝一聲。僧人說：『正是。』士大夫又喝一聲。僧人以手劃了一下。士大夫吐舌頭說：『真是龍象（比喻傑出的人才）。』僧人說：『這是什麼話？』士大夫叫來客司點茶。原來是自己家裡的人。僧人說：『也不用這樣。』茶罷，又問：『如何是上座（指有資格講經說法的僧人）為人的一句話？』僧人說：『切。』士大夫說：『這樣說來，就像長裙新婦拖泥走。』僧人說：『誰比得上你這個內翰（翰林學士的別稱）？』士大夫說：『行家，行家。』僧人說：『放你二十棒。』士大夫拍著膝蓋說：『這裡是什麼地方？』僧人拍手說：『也不得放過。』士大夫大笑。又問：『記得唐明當時悟道的因緣嗎？』僧人說：『唐明問首山（僧人名），如何是佛法的大意。首山說：楚王城畔，汝水東流。』士大夫說：『僅僅如此說，意旨如何？』僧人說：『水上掛燈籠。』士大夫說：『這樣說來，就辜負古人了。』僧人說：『內翰如果疑惑就另外參悟。』士大夫說：『三腳蛤蟆跳上天。』僧人說：『任憑你跳。』士大夫於是大笑，被安排在齋房中，日夜質疑。智證（僧人名）因為聽到之前的話，後悔相見太晚。早朝時見到駙馬都尉李公遵勖（人名）說：『最近得到一位道人，真是西河（地名）的獅子。』李公說：『我因為拘泥於文書，不能前去拜謁，怎麼辦？』士大夫沉默不語。回去告訴僧人說：『李公是佛法中的人，聽說您道風遠播，有願意見您的心，只是因為法度不允許與侍從過多交往。』僧人於是天亮後去拜謁李公。李公看了名帖，讓童子問：『說得出來，就與上座相見。』僧人說：『今日特來相看。』又讓童子說：『碑文刊刻白字，當道種植青松。』僧人說：『不因今日的節日，其他日子一定難以相逢。』童子又出來說 English version: Meeting without knowing each other, yet sharing the same wind from a thousand miles away. The monk (Shi) said, 'Recently, the monastery has an invitation.' The scholar-official (Nian) said, 'Truly empty and devoid of substance.' The monk said, 'I left Tangming (Tangming Town) last month.' The scholar-official said, 'I regret asking just now.' The monk said, 'An expert.' The scholar-official then shouted. The monk said, 'Exactly.' The scholar-official shouted again. The monk made a gesture with his hand. The scholar-official stuck out his tongue and said, 'Truly a dragon and elephant (a metaphor for outstanding talent).' The monk said, 'What are you saying?' The scholar-official called the guest officer to prepare tea. It turned out to be someone from his own household. The monk said, 'There's no need for that.' After tea, he asked again, 'What is a single phrase to describe the conduct of an abbot (referring to a monk qualified to lecture on the scriptures)?' The monk said, 'Cut.' The scholar-official said, 'In that case, it's like a bride in a long skirt walking through the mud.' The monk said, 'Who can compare to you, the academician (another name for a Hanlin scholar)?' The scholar-official said, 'An expert, an expert.' The monk said, 'I'll give you twenty blows.' The scholar-official clapped his knee and said, 'What place is this?' The monk clapped his hands and said, 'You won't be let off either.' The scholar-official laughed loudly. He then asked, 'Do you remember the circumstances of enlightenment at Tangming back then?' The monk said, 'Tangming asked Shoushan (name of a monk), what is the great meaning of the Buddha-dharma? Shoushan said, 'Beside the city of King Chu, the Ru River flows eastward.'' The scholar-official said, 'Just saying that, what is the meaning?' The monk said, 'Hanging a lantern on the water.' The scholar-official said, 'In that case, you are failing the ancients.' The monk said, 'If the academician has doubts, then seek enlightenment elsewhere.' The scholar-official said, 'A three-legged toad jumps to the sky.' The monk said, 'Let it jump as it pleases.' The scholar-official then laughed loudly and was accommodated in the study, questioning day and night. Zhizheng (name of a monk), having heard the previous words, regretted meeting so late. In the morning court, he saw the駙馬都尉（Imperial Son-in-Law Commandant） Li Gong Zunxu (name of a person) and said, 'Recently, I have obtained a Daoist, truly a lion of Xihe (place name).' Duke Li said, 'Because I am bound by documents, I cannot go to pay my respects. What should I do?' The scholar-official remained silent. He returned and told the monk, 'Duke Li is a person of the Buddha-dharma. Hearing that your Daoist virtue has spread far, he has a desire to see you, but the law does not allow excessive interaction with attendants.' The monk then went to visit Duke Li after dawn. Duke Li read the visiting card and had a boy ask, 'If you can say it, then I will meet with the abbot.' The monk said, 'I have come specifically to see you today.' He also had the boy say, 'The inscription on the stele is carved in white characters, and green pines are planted along the road.' The monk said, 'If not for today's festival, it would be difficult to meet on any other day.' The boy came out again and said
【English Translation】 Meeting without knowing each other, yet sharing the same wind from a thousand miles away. The monk (Shi) said, 'Recently, the monastery has an invitation.' The scholar-official (Nian) said, 'Truly empty and devoid of substance.' The monk said, 'I left Tangming (Tangming Town) last month.' The scholar-official said, 'I regret asking just now.' The monk said, 'An expert.' The scholar-official then shouted. The monk said, 'Exactly.' The scholar-official shouted again. The monk made a gesture with his hand. The scholar-official stuck out his tongue and said, 'Truly a dragon and elephant (a metaphor for outstanding talent).' The monk said, 'What are you saying?' The scholar-official called the guest officer to prepare tea. It turned out to be someone from his own household. The monk said, 'There's no need for that.' After tea, he asked again, 'What is a single phrase to describe the conduct of an abbot (referring to a monk qualified to lecture on the scriptures)?' The monk said, 'Cut.' The scholar-official said, 'In that case, it's like a bride in a long skirt walking through the mud.' The monk said, 'Who can compare to you, the academician (another name for a Hanlin scholar)?' The scholar-official said, 'An expert, an expert.' The monk said, 'I'll give you twenty blows.' The scholar-official clapped his knee and said, 'What place is this?' The monk clapped his hands and said, 'You won't be let off either.' The scholar-official laughed loudly. He then asked, 'Do you remember the circumstances of enlightenment at Tangming back then?' The monk said, 'Tangming asked Shoushan (name of a monk), what is the great meaning of the Buddha-dharma? Shoushan said, 'Beside the city of King Chu, the Ru River flows eastward.'' The scholar-official said, 'Just saying that, what is the meaning?' The monk said, 'Hanging a lantern on the water.' The scholar-official said, 'In that case, you are failing the ancients.' The monk said, 'If the academician has doubts, then seek enlightenment elsewhere.' The scholar-official said, 'A three-legged toad jumps to the sky.' The monk said, 'Let it jump as it pleases.' The scholar-official then laughed loudly and was accommodated in the study, questioning day and night. Zhizheng (name of a monk), having heard the previous words, regretted meeting so late. In the morning court, he saw the Imperial Son-in-Law Commandant Li Gong Zunxu (name of a person) and said, 'Recently, I have obtained a Daoist, truly a lion of Xihe (place name).' Duke Li said, 'Because I am bound by documents, I cannot go to pay my respects. What should I do?' The scholar-official remained silent. He returned and told the monk, 'Duke Li is a person of the Buddha-dharma. Hearing that your Daoist virtue has spread far, he has a desire to see you, but the law does not allow excessive interaction with attendants.' The monk then went to visit Duke Li after dawn. Duke Li read the visiting card and had a boy ask, 'If you can say it, then I will meet with the abbot.' The monk said, 'I have come specifically to see you today.' He also had the boy say, 'The inscription on the stele is carved in white characters, and green pines are planted along the road.' The monk said, 'If not for today's festival, it would be difficult to meet on any other day.' The boy came out again and said
。都尉言。與么則與上座相見去也。師曰。腳頭腳底。公乃出。坐定。問曰。戒聞西河有金毛獅子。是否。師曰。甚麼處得者訊息。公便喝。師曰。野干鳴。公又喝。師曰。恰是。公大笑。師辭。公問。如何是上座臨行一句。師曰。好將息。公曰。何異諸方。師曰。都尉又作么生。公曰。放上座二十棒。師曰。專為流通。公又喝。師曰。瞎公曰。好去。師應諾諾。自是往來楊李之門。以法為友。久之。辭還河東。年曰。有一語。寄與唐明得么。師曰。明月照見夜行人。年曰。卻不相當。師曰。更深猶自可。午後更愁人。年曰。開寶寺前金剛近日因甚麼汗出。師曰。知年曰。上座臨行。豈無為人底句。師曰。重疊關山路。年曰。與么則隨上座去也。師噓一聲。年曰。真師子兒。大師子吼。師曰。放去又收來。年曰。適來失腳踏倒。又得家童扶起。師曰。有甚麼了期。年大笑。師還唐明。李公遣兩僧訊師。師于書尾。畫雙足。寫來僧名。以復之。公作偈曰。黑毫千里余。金槨示雙趺。人天渾莫測。珍重赤鬚鬍。師以母老南歸。至瑞州。首眾于洞山時。聰禪師居焉。先是。汾陽謂師曰。我遍參雲門兒孫。特以未見聰為恨。故師依止三年。乃游仰山楊大年。以書抵宜春太守黃宗。且使請師出世說法。守以南源致師 住后。上堂
【現代漢語翻譯】 現代漢語譯本： 都尉說：『這麼說，我該去拜見上座您了。』 禪師說：『腳下留神。』 都尉於是出來，坐定后問道：『聽說西河有金毛獅子，是嗎？』 禪師說：『你從哪裡得到的訊息？』 都尉便大喝一聲。 禪師說：『像野狼叫。』 都尉又大喝一聲。 禪師說：『恰如其分。』 都尉大笑。 禪師告辭。 都尉問：『什麼是上座您臨行的一句話？』 禪師說：『好好休息。』 都尉說：『這和各處禪師說的話有什麼不同？』 禪師說：『都尉您又想怎麼樣呢？』 都尉說：『賞上座二十棒。』 禪師說：『專門爲了流通佛法。』 都尉又大喝一聲。 禪師說：『瞎了你的眼。』 都尉說：『請便吧。』 禪師應聲『是，是』。 從此以後，禪師常與楊、李兩位施主往來，以佛法為友。 過了很久，禪師告辭返回河東。 楊施主說：『有一句話，可以寄給唐明嗎？』 禪師說：『明月照見夜行人。』 楊施主說：『卻不相當。』 禪師說：『更深人靜尚且可以，午後更讓人發愁。』 楊施主說：『開寶寺（北宋年間寺廟）前的金剛（佛教護法神）近日為什麼汗流不止？』 禪師說：『知道。』 楊施主說：『上座您臨行，難道沒有一句開示嗎？』 禪師說：『重疊關山路。』 楊施主說：『這麼說，我就跟隨上座您去了。』 禪師噓了一口氣。 楊施主說：『真是獅子之子，發出大師子的吼聲。』 禪師說：『放出去又收回來。』 楊施主說：『剛才失腳跌倒，又得到家童扶起。』 禪師說：『有什麼了結的時候？』 楊施主大笑。 禪師回到唐明，李施主派兩個僧人問候禪師，禪師在書信末尾畫上雙足，寫上兩位僧人的名字，以此回覆。 李施主作偈說：『黑毫千里余，金槨示雙趺。人天渾莫測，珍重赤鬚鬍。』 禪師因為母親年老而南歸，到達瑞州，在洞山主持僧眾時，聰禪師住在那裡。 此前，汾陽禪師對他說：『我遍參雲門宗的後代，特別遺憾沒有見到聰禪師。』 所以禪師依止聰禪師三年，然後遊歷仰山，拜訪楊大年，寫信給宜春太守黃宗，並且讓他請禪師出世說法，太守在南源安置禪師，住持寺院后，上堂說法。
English version: Duwei (military officer) said, 'In that case, I should go and see you, the venerable monk.' The Master said, 'Watch your step.' The Duwei then came out, sat down, and asked, 'I heard that there is a golden-haired lion in Xihe, is that true?' The Master said, 'Where did you get that news?' The Duwei then shouted loudly. The Master said, 'Like a jackal barking.' The Duwei shouted again. The Master said, 'That's just right.' The Duwei laughed loudly. The Master bid farewell. The Duwei asked, 'What is the parting word from you, venerable monk?' The Master said, 'Take good care of yourself.' The Duwei said, 'How is that different from what other masters say?' The Master said, 'What do you want, Duwei?' The Duwei said, 'I'll give the venerable monk twenty blows.' The Master said, 'Especially for the propagation of the Dharma.' The Duwei shouted again. The Master said, 'Blind you.' The Duwei said, 'Farewell.' The Master responded, 'Yes, yes.' From then on, the Master often associated with Yang and Li, using the Dharma as friends. After a long time, the Master bid farewell to return to Hedong. Yang said, 'Is there a word that can be sent to Tang Ming?' The Master said, 'The bright moon illuminates the night traveler.' Yang said, 'But it's not appropriate.' The Master said, 'It's still okay late at night, but it's even more worrying in the afternoon.' Yang said, 'Why has the Vajra (Buddhist guardian deity) in front of Kaibao Temple (temple during the Northern Song Dynasty) been sweating recently?' The Master said, 'I know.' Yang said, 'Venerable monk, as you depart, don't you have a word for others?' The Master said, 'Overlapping mountain roads.' Yang said, 'In that case, I will follow you, venerable monk.' The Master sighed. Yang said, 'Truly a lion's son, roaring like a great lion.' The Master said, 'Let it go and then take it back.' Yang said, 'I stumbled and fell just now, and then a servant helped me up.' The Master said, 'When will there be an end?' Yang laughed loudly. The Master returned to Tang Ming. Li sent two monks to inquire about the Master. The Master drew two feet at the end of the letter and wrote the names of the two monks to reply. Li composed a verse: 'Black hair stretches thousands of miles, the golden coffin shows two feet. Humans and gods cannot fathom it, cherish the red-bearded Hu.' The Master returned south because his mother was old. When he arrived in Ruizhou and presided over the assembly at Dongshan, Chan Master Cong lived there. Before this, Fenyang said to him, 'I have visited all the descendants of the Yunmen school, and I especially regret not seeing Chan Master Cong.' Therefore, the Master stayed with Chan Master Cong for three years, and then traveled to Yangshan, visited Yang Danian, wrote a letter to Huang Zong, the prefect of Yichun, and asked him to invite the Master to come out and preach the Dharma. The prefect placed the Master in Nanyuan. After residing in the temple, he ascended the hall to preach.
【English Translation】 English version: Duwei said, 'In that case, I should go and see you, the venerable monk.' The Master said, 'Watch your step.' The Duwei then came out, sat down, and asked, 'I heard that there is a golden-haired lion in Xihe, is that true?' The Master said, 'Where did you get that news?' The Duwei then shouted loudly. The Master said, 'Like a jackal barking.' The Duwei shouted again. The Master said, 'That's just right.' The Duwei laughed loudly. The Master bid farewell. The Duwei asked, 'What is the parting word from you, venerable monk?' The Master said, 'Take good care of yourself.' The Duwei said, 'How is that different from what other masters say?' The Master said, 'What do you want, Duwei?' The Duwei said, 'I'll give the venerable monk twenty blows.' The Master said, 'Especially for the propagation of the Dharma.' The Duwei shouted again. The Master said, 'Blind you.' The Duwei said, 'Farewell.' The Master responded, 'Yes, yes.' From then on, the Master often associated with Yang and Li, using the Dharma as friends. After a long time, the Master bid farewell to return to Hedong. Yang said, 'Is there a word that can be sent to Tang Ming?' The Master said, 'The bright moon illuminates the night traveler.' Yang said, 'But it's not appropriate.' The Master said, 'It's still okay late at night, but it's even more worrying in the afternoon.' Yang said, 'Why has the Vajra (Buddhist guardian deity) in front of Kaibao Temple (temple during the Northern Song Dynasty) been sweating recently?' The Master said, 'I know.' Yang said, 'Venerable monk, as you depart, don't you have a word for others?' The Master said, 'Overlapping mountain roads.' Yang said, 'In that case, I will follow you, venerable monk.' The Master sighed. Yang said, 'Truly a lion's son, roaring like a great lion.' The Master said, 'Let it go and then take it back.' Yang said, 'I stumbled and fell just now, and then a servant helped me up.' The Master said, 'When will there be an end?' Yang laughed loudly. The Master returned to Tang Ming. Li sent two monks to inquire about the Master. The Master drew two feet at the end of the letter and wrote the names of the two monks to reply. Li composed a verse: 'Black hair stretches thousands of miles, the golden coffin shows two feet. Humans and gods cannot fathom it, cherish the red-bearded Hu.' The Master returned south because his mother was old. When he arrived in Ruizhou and presided over the assembly at Dongshan, Chan Master Cong lived there. Before this, Fenyang said to him, 'I have visited all the descendants of the Yunmen school, and I especially regret not seeing Chan Master Cong.' Therefore, the Master stayed with Chan Master Cong for three years, and then traveled to Yangshan, visited Yang Danian, wrote a letter to Huang Zong, the prefect of Yichun, and asked him to invite the Master to come out and preach the Dharma. The prefect placed the Master in Nanyuan. After residing in the temple, he ascended the hall to preach.
。豎起拄杖曰。過去諸佛。現在諸佛。未來諸佛。西天二十八祖。唐土六祖。天下老和尚。總變成南源拄杖子去也。汝諸人。向什麼處。安身立命。看看拄杖子。穿過你諸人髑髏去也。還有識痛癢者么。有即出來。對眾𨁝跳看。若無。南源今日失利。喝一喝。卓拄杖。下座 上堂。一塵才舉。大地全放。一毛頭師子。百億毛頭。現百億毛頭師子。一毛頭。現千頭萬頭。但識取一頭。乃豎起拄杖子曰。者個是南源拄杖子。那個是一頭。喝一喝。卓拄杖。下座 問如何是佛。師曰。人老病生 問如何是接初機底句。師曰。一刀兩段。曰如何是驗衲僧底句。師曰。寒山拾得。曰如何是正令行底句。師曰。來千去萬。曰如何是立乾坤句。師曰。天高海闊 問與師並坐時如何。師曰。線穿黃葉 上堂。天地與我同根。萬法與我一體。乃豎起拄杖子曰。者個是南源拄杖子。那個是體。良久曰。渡河須用筏。到岸不須船。喝一喝。卓拄杖。下座 上堂。豎起拄杖曰。河沙諸佛。河沙國土。總被南源拄杖子一口吞卻。其中眾生。不覺不知。你衲僧。鼻孔在什麼處。若知去處。橫擔拄杖。目視雲霄。若也不知。長連床上。有粥有飯。喝一喝官人問。如何是南源境。師曰。鑿池秋待月。種竹夏遮陽。曰如何是境中人。師曰。城中公子般般貴
【現代漢語翻譯】 現代漢語譯本： 高舉起手中的拄杖說：『過去的諸佛（Buddha，覺悟者），現在的諸佛（Buddha，覺悟者），未來的諸佛（Buddha，覺悟者），西天（印度）二十八祖，唐土（中國）六祖，天下的老和尚，都變成了南源的這根拄杖子了。你們這些人，要在什麼地方安身立命呢？看看這根拄杖子，它要穿過你們每個人的頭顱了。還有知道疼痛的人嗎？有的話就出來，當著大家跳躍看看。如果沒有，南源今天就失敗了。』喝一聲，放下拄杖，走下座位。 上堂說法：『一塵埃剛剛揚起，整個大地就完全展現。一根毛髮上的獅子，顯現出百億根毛髮，每一根毛髮上都顯現出百億隻獅子。一根毛髮，顯現出千頭萬頭。只要認識到其中一頭。』於是舉起手中的拄杖說：『這個是南源的拄杖子，哪個是那一頭？』喝一聲，放下拄杖，走下座位。 有人問：『什麼是佛（Buddha，覺悟者）？』南源禪師回答說：『人老了會生病。』 有人問：『什麼是接引初學者的關鍵語句？』南源禪師回答說：『一刀兩斷。』問：『什麼是檢驗修行人的關鍵語句？』南源禪師回答說：『寒山（Hanshan，唐代隱士詩人）拾得（Shide，唐代僧人）。』問：『什麼是正令推行的關鍵語句？』南源禪師回答說：『來千去萬。』問：『什麼是確立乾坤的關鍵語句？』南源禪師回答說：『天高海闊。』 有人問：『與禪師您並排坐在一起時，會是怎樣的情景？』南源禪師回答說：『用線穿過黃葉。』 上堂說法：『天地與我同根，萬法與我一體。』於是舉起手中的拄杖說：『這個是南源的拄杖子，哪個是那個「體」？』停頓了很久，說：『渡河需要用筏子，到達岸邊就不需要船了。』喝一聲，放下拄杖，走下座位。 上堂說法，舉起手中的拄杖說：『恒河沙數那麼多的諸佛（Buddha，覺悟者），恒河沙數那麼多的國土，都被南源的這根拄杖子一口吞掉了。其中的眾生，不覺得也不知道。你們這些修行人，鼻孔在哪裡？如果知道去處，就橫著拿著拄杖，目光看著天空。如果也不知道，就在長連床上，有粥有飯。』喝一聲。官人問：『什麼是南源的境界？』南源禪師回答說：『開鑿池塘秋天等待月亮，種植竹子夏天遮擋陽光。』問：『什麼是境界中的人？』南源禪師回答說：『城中的公子一樣，樣樣都顯得尊貴。』
【English Translation】 English version: Raising his staff, he said: 'The Buddhas (Buddha, the awakened one) of the past, the Buddhas (Buddha, the awakened one) of the present, the Buddhas (Buddha, the awakened one) of the future, the twenty-eight patriarchs of the Western Heaven (India), the six patriarchs of Tang China (Tang Dynasty, 618-907 AD), all the old monks in the world, have all turned into this staff of Nanyuan. Where are you all going to settle down and establish yourselves? Look at this staff, it will pierce through the skulls of all of you. Is there anyone who knows pain? If so, come out and jump around for everyone to see. If not, Nanyuan has failed today.' He shouted once, put down his staff, and stepped down from his seat. Ascending the hall to preach: 'As soon as a speck of dust is raised, the entire earth is fully revealed. A lion on a single hair manifests hundreds of millions of hairs, and on each hair manifests hundreds of millions of lions. One hair manifests thousands and tens of thousands of heads. Just recognize one head.' Then he raised his staff and said: 'This is Nanyuan's staff, which one is that head?' He shouted once, put down his staff, and stepped down from his seat. Someone asked: 'What is Buddha (Buddha, the awakened one)?' The master replied: 'People get old and sick.' Someone asked: 'What is the key phrase for receiving beginners?' The master replied: 'Cut in two with one stroke.' Asked: 'What is the key phrase for testing monks?' The master replied: 'Hanshan (Hanshan, recluse poet of the Tang Dynasty) and Shide (Shide, monk of the Tang Dynasty).' Asked: 'What is the key phrase for implementing the correct order?' The master replied: 'Thousands come, ten thousands go.' Asked: 'What is the phrase for establishing the universe?' The master replied: 'The sky is high and the sea is wide.' Someone asked: 'What is it like when sitting side by side with the master?' The master replied: 'Threading a yellow leaf with a string.' Ascending the hall to preach: 'Heaven and earth share the same root with me, all phenomena are one body with me.' Then he raised his staff and said: 'This is Nanyuan's staff, which one is that "body"?' After a long pause, he said: 'One needs a raft to cross the river, but no boat is needed upon reaching the shore.' He shouted once, put down his staff, and stepped down from his seat. Ascending the hall to preach, raising his staff, he said: 'All the Buddhas (Buddha, the awakened one) as numerous as the sands of the Ganges, all the lands as numerous as the sands of the Ganges, have been swallowed in one gulp by Nanyuan's staff. The beings within it are unaware and do not know. Where are the nostrils of you monks? If you know where to go, carry the staff horizontally and look at the clouds in the sky. If you do not know, there is congee and rice on the long benches.' He shouted once. An official asked: 'What is the realm of Nanyuan?' The master replied: 'Digging a pond in autumn to wait for the moon, planting bamboo in summer to shade from the sun.' Asked: 'What are the people in the realm?' The master replied: 'Like the young masters in the city, everything seems noble.'
。林下道人事事貧 問久昧衣珠。請師指示。師曰。草賊大敗。曰透走無路。師曰。腳踏不動 座主問。承教有言。因緣自然即不問。如何是因緣。師曰。記來多少時也。曰如何是自然。師曰。速退速退。妨他別人問 師住三年。棄去謁神鼎諲。諲首山高第。望尊一時。衲子非人類精奇。無敢登其門者。住山三十年。門弟子。氣吞諸方。師髮長不剪。弊衣楚音。通謁稱法侄。一眾大笑。諲遣童子問。長老誰之嗣。師仰視屋曰。親見汾陽來。諲杖而出。顧見頎然。問曰。汾州有西河師子。是否。師指其後。絕叫曰。屋倒矣。童子返走。諲回顧相矍鑠。師地坐脫只履。而視之。諲老忘所問。又失師所在。師徐起整衣。且行且語曰。見面不如聞名。遂去。諲遣人追之。不可。嘆曰。汾州乃有此兒耶。師自是名重叢林。定林沙門本延。有道行。雅為士大夫所信敬。諲見延。稱師知見可興臨濟。會道吾虛席。延白郡。請以師主之。法令整肅亡軀。為法者集焉 上堂。佛以一音演說法。眾生隨類各得解。且道。晝行夜臥一句。作么生。道良。久以拄杖卓一下曰。德山證明 問𧴛豸當軒。學人擬議。如何得入。師曰。還覺頭痛么 上堂。心隨萬境轉。轉處實能幽。隨流認得性。無喜復無憂。拈起拄杖曰。者個是道吾拄杖子。那個是諸
人心。河沙國土。河沙諸佛。西天二十八祖。唐土六祖。盡在道吾拄杖子上。轉大法輪。諸人還見么。若見。朝游西天。暮歸東土。若也不見。晨朝有粥。齋時有飯。卓拄杖一下 上堂。有物先天地。無形本寂寥。能為萬象主。不逐四時凋。拈拄杖曰。者個是道吾拄杖。那個是萬象主。良久曰。若見諸相非相。即見如來。喝一喝。卓拄杖。下座 上堂。有時先照後用。有時先用后照。有時照用同時。有時照用不同時。所以道。有明有暗。有起有倒。乃喝一喝曰。且道是照是用。緇素辨得么。試出來呈丑拙看。若無道。吾今日失利。喝一喝 上堂。僧出禮拜。起便喝。師曰。作么生。僧又喝。師曰。瞎僧禮拜。師曰。三十棒。且待別時來。與你吃 問古人面壁意旨如何。師曰。有年無德 師次住石霜。開堂日。僧問。維摩一默。未稱師宗。棒喝齊施。中流罔措。今日一會。請師方便。師曰。石筍逢春長。霜花向日開。曰與么則陽鳥喃喃語。雨過百花新。師曰。不因漁父引。焉知水淺深。曰峻水隨流急。云開照碧天。師曰。我行荒草里。你又入深村。僧應諾曰。官不容針。更借一問。師曰。放你三十棒 問古鏡未磨時如何。師曰。新羅打鼓。曰磨后如何。師曰。西天作舞 上堂。青蓮視瞬已多繁迦葉。微微笑自謾。少室坐
【現代漢語翻譯】 現代漢語譯本： 人心、恒河沙數般的國土、恒河沙數般的諸佛、西天二十八祖（指禪宗自印度傳入中國的二十八位祖師）、唐土六祖（指禪宗傳入中國后的前六位祖師），都在道吾（禪師名號）的拄杖子上，轉大法輪。諸位還看見了嗎？如果看見了，早上游歷西天，晚上回到東土。如果沒看見，早晨有粥喝，齋時有飯吃。（道吾禪師）敲了一下拄杖。
（道吾禪師）上堂說法：有個東西先於天地而存在，無形無相，原本寂靜空虛。它能作為萬象的主宰，不隨四季而凋零。（道吾禪師）拿起拄杖說：『這個是道吾的拄杖，那個是萬象的主宰？』（道吾禪師）停頓了很久說：『如果能見到諸相非相，那就是見到了如來。』（道吾禪師）大喝一聲，敲了一下拄杖，走下座位。
（道吾禪師）上堂說法：有時先照後用，有時先用后照，有時照用同時，有時照用不同時。所以說，有明有暗，有起有倒。（道吾禪師）大喝一聲說：『且說這是照還是用？出家在家的人能分辨得出來嗎？試著出來呈獻你們的見解。如果沒有人能說出道理，我今天就丟臉了。』（道吾禪師）又大喝一聲。
（道吾禪師）上堂說法：一個僧人出來禮拜，起身就大喝一聲。道吾禪師說：『作什麼？』僧人又喝一聲。道吾禪師說：『瞎眼的僧人也來禮拜。』道吾禪師說：『該打三十棒，等下次有機會再來，就給你吃。』
有人問：『古人面壁（指達摩祖師面壁）的意旨是什麼？』道吾禪師說：『只有年歲，沒有德行。』
道吾禪師後來住在石霜山，開堂說法那天，一個僧人問：『維摩詰（佛教在家菩薩，以辯才著稱）的沉默，還不能稱為老師的宗旨。棒喝齊用，使人無所適從。今天這次法會，請老師開示方便之門。』道吾禪師說：『石筍遇到春天就生長，霜花向著太陽開放。』僧人說：『這樣說來，陽鳥在喃喃細語，雨後百花煥然一新。』道吾禪師說：『如果沒有漁父的引導，怎麼知道水有多淺多深？』僧人說：『湍急的水流隨著水勢奔流，云開霧散照亮碧藍的天空。』道吾禪師說：『我行走在荒草之中，你又進入了深深的村落。』僧人應諾說：『官府里容不下一根針，我再借用一問。』道吾禪師說：『放你三十棒。』
有人問：『古鏡未曾打磨的時候是什麼樣子？』道吾禪師說：『新羅（古代朝鮮國家）人在打鼓。』（有人問：）『打磨之後又是什麼樣子？』道吾禪師說：『西天（指印度）人在跳舞。』
（道吾禪師）上堂說法：青蓮花（指迦葉尊者，因其膚色如青蓮花）的示現已經很多，迦葉（佛陀十大弟子之一，以頭陀苦行著稱）的微微一笑是自欺欺人。少室山（指達摩祖師在少林寺面壁）的靜坐。
【English Translation】 English version: People's minds, lands as numerous as the sands of the Ganges, Buddhas as numerous as the sands of the Ganges, the Twenty-eight Patriarchs of the Western Heaven (referring to the twenty-eight patriarchs of Zen Buddhism from India to China), and the Sixth Patriarch of Tang China (referring to the first six patriarchs of Zen Buddhism after its transmission to China), are all on Daowu's (name of a Zen master) staff, turning the great Dharma wheel. Do you all see it? If you see it, travel to the Western Heaven in the morning and return to the Eastern Land in the evening. If you don't see it, there is congee in the morning and rice at mealtime. (Zen Master Daowu) tapped his staff.
(Zen Master Daowu) ascended the hall to preach: There is something that existed before heaven and earth, formless and originally silent and empty. It can be the master of all phenomena, not withering with the four seasons. (Zen Master Daowu) picked up his staff and said: 'This is Daowu's staff, what is the master of all phenomena?' (Zen Master Daowu) paused for a long time and said: 'If you can see that all forms are not forms, then you have seen the Tathagata.' (Zen Master Daowu) shouted loudly, tapped his staff, and stepped down from his seat.
(Zen Master Daowu) ascended the hall to preach: Sometimes illumination precedes application, sometimes application precedes illumination, sometimes illumination and application occur simultaneously, and sometimes illumination and application do not occur simultaneously. Therefore, it is said that there is light and darkness, rising and falling. (Zen Master Daowu) shouted loudly and said: 'Let's say, is it illumination or application? Can monks and laypeople distinguish it? Try to come out and present your clumsy views. If no one can speak the truth, I will lose face today.' (Zen Master Daowu) shouted loudly again.
(Zen Master Daowu) ascended the hall to preach: A monk came out to bow, and upon rising, shouted loudly. Zen Master Daowu said: 'What are you doing?' The monk shouted again. Zen Master Daowu said: 'Even a blind monk comes to bow.' Zen Master Daowu said: 'Thirty blows are due, wait for another opportunity to come and you will receive them.'
Someone asked: 'What is the intention of the ancients facing the wall (referring to Bodhidharma facing the wall)?' Zen Master Daowu said: 'Only age, no virtue.'
Later, Zen Master Daowu resided at Mount Shishuang. On the day of his opening lecture, a monk asked: 'Vimalakirti's (a Buddhist lay bodhisattva known for his eloquence) silence cannot yet be called the master's doctrine. The use of both the staff and the shout leaves people at a loss. Today, at this gathering, please, Master, open the door of expedient means.' Zen Master Daowu said: 'Stone bamboo shoots grow in spring, frost flowers open towards the sun.' The monk said: 'In that case, the yang bird murmurs softly, and after the rain, a hundred flowers are renewed.' Zen Master Daowu said: 'Without the fisherman's guidance, how would one know how shallow the water is?' The monk said: 'The swift current flows rapidly with the water, and the clouds open to illuminate the azure sky.' Zen Master Daowu said: 'I walk in the wild grass, and you enter the deep village.' The monk acknowledged and said: 'The government cannot tolerate a needle, I will borrow another question.' Zen Master Daowu said: 'Release thirty blows to you.'
Someone asked: 'What is the appearance of an ancient mirror before it is polished?' Zen Master Daowu said: 'People from Silla (ancient Korean kingdom) are drumming.' (Someone asked:) 'What is it like after it is polished?' Zen Master Daowu said: 'People from the Western Heaven (referring to India) are dancing.'
(Zen Master Daowu) ascended the hall to preach: The manifestation of the blue lotus (referring to Kashyapa, because his skin color was like a blue lotus) is already numerous, and Kashyapa's (one of the Buddha's ten great disciples, known for his ascetic practices) slight smile is self-deception. The sitting in Shaoshi Mountain (referring to Bodhidharma facing the wall at Shaolin Temple).
羞癡截臂。黃梅呈解頌多般。入門棒喝重重錯。向上宗乘肉自剜。公案現成誰懡㦬。鑒咦啐啄哂傍觀。一宿覺來知是誤。不言師範更無端。丈夫皆有沖天志。北斗南星背面看 示徒偈曰。黑黑黑。道道道。明明明。得得得 師室中插劍一口。以草鞋一對水一盆。置在劍邊。每見入室。即曰。看看。有至劍邊擬議者。師曰。險喪身失命了也。便喝出 師冬日榜僧堂。作此字。[(○○○)/＝]二二三幾[(┐@三)*(田/?)][水-?+(曲-曰+口)]。其下注曰。若人識得。不離四威儀中。首座見曰。和尚今日放參。師聞而笑之 仁宗寶元戊寅。李都尉。遣使邀師曰。海內法友。唯師與楊大年耳。大年棄我而先。仆年來顛覺衰落。忍死以一見公。仍以書抵潭帥敦遣之。師惻然。與侍者舟而東下。舟中作偈曰。長江行不盡。帝里到何時。既得涼風便。休將櫓棹施。至京師。與李公會。月餘而李公果歿。臨終畫一圓相。又作偈獻師。曰世界無依。山河匪礙。大海微塵。須彌納芥。拈起幞頭。解下腰帶。若覓死生。問取皮袋。師曰。如何是本來佛性。公曰。今日熱如昨日隨聲。便問。師臨行一句作么生。師曰。本來無掛礙。隨處任方圓。公曰。晚來睏倦。更不答話。師曰。無佛處作佛。公於是泊然而逝。仁宗皇
【現代漢語翻譯】 現代漢語譯本： 羞愧和愚癡斬斷手臂（指斷除煩惱）。黃梅（指六祖慧能）門下對佛法的理解和頌揚各有不同。一入門就用棒喝，重重都是錯的。向上追求佛法真諦，要像剜肉一樣痛苦。公案（佛教案例）現成擺在那裡，誰還迷惑不解？鑑別、讚歎、批評，旁觀者各有看法。一夜醒悟，才知道以前都錯了。不再說什麼師法，更是無稽之談。大丈夫都有沖天的志向，要像看北斗星和南極星一樣，不落俗套。
開示徒眾的偈語說：黑呀黑，道呀道，明呀明，得呀得。
老師（指石霜楚圓禪師）在禪房裡插了一把劍，旁邊放了一雙草鞋和一盆水。每次見到人進來，就說：『看看。』有人走到劍邊想要評論，老師就說：『險些喪身失命了！』然後就喝斥出去。
老師在冬天張貼僧堂榜文，寫了這樣的字：[(○○○)/＝]二二三幾[(┐@三)*(田/?)][水-?+(曲-曰+口)]。下面註解說：『如果有人能認識這些字，就不離四威儀（行、住、坐、臥）之中。』首座（寺院中職位最高的僧人）看見后說：『和尚今天放參（停止禪修）。』老師聽了笑了。
仁宗寶元戊寅年（1038年），李都尉派使者邀請老師說：『海內佛法之友，只有您和楊大年。大年已經離我而去。我近年來神志不清，身體衰弱，忍著病痛想見您一面。』並寫信給潭州長官，敦促他送老師前來。老師很同情他，就和侍者乘船東下。在船中作偈說：『長江流淌不盡，到達京城要到何時？如果能得到涼風，就不要再用櫓槳了。』到達京城后，與李公相會。一個月后，李公果然去世。臨終時畫了一個圓相，又作偈獻給老師，說：『世界沒有依靠，山河不能阻礙。大海像微塵一樣小，須彌山可以容納芥子。拿起頭巾，解下腰帶。如果想尋找生死，就問這個皮囊吧。』老師問：『如何是本來佛性？』李公說：『今天熱得像昨天一樣，隨聲應和。』便問：『老師臨終一句作么生（如何說）？』老師說：『本來沒有掛礙，隨處都能圓融。』李公說：『晚來睏倦，不再說話了。』老師說：『沒有佛的地方就作佛。』李公於是安然去世。仁宗皇
【English Translation】 English version: Shame and ignorance sever the arm (referring to cutting off afflictions). Under Huangmei (referring to the Sixth Patriarch Huineng), interpretations and praises of the Dharma varied. Upon entering, the use of shouts and blows was repeatedly wrong. To seek the true essence of the Dharma, one must endure the pain of carving flesh. The koan (Buddhist case) is readily available, who is still confused? Discernment, praise, and criticism, observers have different views. Awakening after one night, one realizes that the past was all wrong. No longer speaking of teachers and methods, it is even more absurd. Great men all have soaring ambitions, like looking at the Big Dipper and the South Star, not falling into convention.
A verse shown to disciples says: Black, black, black. Dao, dao, dao. Bright, bright, bright. Attain, attain, attain.
The teacher (referring to Zen Master Shishuang Chuyuan) placed a sword in the meditation room, with a pair of straw sandals and a basin of water beside it. Whenever he saw someone enter, he would say: 'Look.' If someone went to the sword wanting to comment, the teacher would say: 'Almost lost your life!' Then he would shout them out.
The teacher posted a notice in the monks' hall in winter, writing these characters: [(○○○)/＝]二二三幾[(┐@三)*(田/?)][水-?+(曲-曰+口)]. Below it was annotated: 'If someone can recognize these characters, they are not apart from the four dignities (walking, standing, sitting, lying down).' The head seat (the highest-ranking monk in the monastery) saw it and said: 'The abbot is ending the meditation session today.' The teacher heard this and laughed.
In the year of Wuyin in the Baoyuan reign of Emperor Renzong (1038 AD), Li Duwei sent an envoy to invite the teacher, saying: 'Among Dharma friends in the country, only you and Yang Danian remain. Danian has already left me. In recent years, I have been confused and my body has weakened, enduring the pain of illness to see you once.' He also wrote a letter to the governor of Tanzhou, urging him to send the teacher. The teacher felt sympathy for him, so he and his attendant took a boat east. In the boat, he composed a verse saying: 'The Yangtze River flows endlessly, when will we reach the capital? If we can get a cool breeze, we should no longer use oars.' After arriving in the capital, he met with Lord Li. A month later, Lord Li indeed passed away. At the time of his death, he drew a circle, and also presented a verse to the teacher, saying: 'The world has no reliance, mountains and rivers cannot hinder. The ocean is as small as a mote of dust, Mount Sumeru can contain a mustard seed. Pick up the headscarf, untie the belt. If you want to find life and death, ask this skin bag.' The teacher asked: 'What is the original Buddha-nature?' Lord Li said: 'Today is as hot as yesterday, echoing the sound.' Then he asked: 'Teacher, what is the final word at the time of death?' The teacher said: 'Originally there are no obstacles, everywhere can be harmonious.' Lord Li said: 'I am tired tonight, I will not speak anymore.' The teacher said: 'Where there is no Buddha, be a Buddha.' Lord Li then passed away peacefully. Emperor Renzong Huang
帝。尤留神空宗。聞李公之化。與師問答。加嘆久之。師哭之慟。臨壙而別。有旨賜官。舟南歸。中途謂侍者曰。我忽得風痹疾。視之口吻已喎斜。侍者以足頓地曰。當奈何平生呵佛罵祖今乃爾。師曰。無憂為汝正之。以手整之如故。曰而今而後。不鈍置汝。康定庚辰正月五日示寂。壽五十四。臘三十二。銘行實于興化。塔全身於石霜(續通鑑則平河東。在太平興國己卯。據佛運統紀。則師入滅。于康定庚辰。以壽數逆而推之。則雍熙丁亥師始生。僧寶傳所載。恐失考證)。
滁州瑯玡山慧覺廣照禪師
西洛人。父為衡陽太守。因疾傾喪。師扶櫬歸洛。過澧陽藥山。宛若夙居。緣此出家。遊方參問。得法汾陽。應緣滁水。與雪竇明覺。同時唱道。四方皆謂二甘露門。逮今淮南遺化如在 上堂。有僧出打一圓相。師便打曰。道道。曰不道不道。師又打。僧曰。三世諸佛。不出於此。師又打。乃曰。大眾。教中道。以手指比丘。犯波逸提。山僧今日入地獄。如箭射 上堂。彼我無差。色心不二。遂拈杖曰。你若喚作拄杖子。有眼如盲。若不喚作拄杖子。還同避溺而投火。你若脫體會去。但知喚作拄杖子。卓拄杖一下。便下座 上堂。拈起拄杖曰。山僧有時一棒諸佛降生。有時一棒轉大法輪。有時一棒入般涅槃
。你且道。諸佛降生。轉大法輪。入般涅槃。相去多少。良久曰。莫謗如來正法輪。珍重 小參。僧問。放過一著。滿目光生。把斷要津。萬木凋弊。學人上來。請師垂示。師曰。老僧退後。曰放過總由和尚去也。師曰。阇黎進前三步。曰不入虎口。爭見虎牙師。曰十字路頭。望空啟告。問十年磨一劍。霜刃未曾試時如何。師曰。本分作家。僧便喝。師曰。老僧失利。曰恰是。師呵呵大笑。乃舉先梁山。曰南來者。與三十棒。北來者。與三十棒。然雖如是不當宗乘。師曰。梁山好。一片真金。將作頑鐵。賣卻瑯玡。即不然。南來者與三十棒。北來者與三十棒。從教天下衲僧貶駁。珍重 上堂。有句無句。如藤倚樹。樹倒藤枯。恰好吃棒。你且道。過在什麼處。良久曰。不是僧繇手。徒說會丹青 上堂。舉汾陽先師頌。曰三元三要事難分。得旨忘言。一喝曰。是第幾元。良久曰。你也沒量罪過。我也沒量罪過。卓拄杖。下座 上堂。春風䬃䬃。古佛嘉猷。淥水潺潺。道人活計。若與么會。貶向崖州。本色衲僧。如何理論。良久曰。果聞猿叫斷腸聲。珍重 上堂。山僧常向諸人道。擬心即差。動念即錯不擬不錯。一任你諸人貶剝。你且道。貶剝什麼處。良久曰。想君不是金牙作。爭解彎弓射尉遲 上堂。拈起拄杖曰。先佛
世尊道。觀法性空。是無上智。山僧。喚者個作拄杖子。汝諸人。作么生觀。有智不假年高。無智徒勞百歲。卓拄杖。下座 上堂。拈起拄杖曰。十方諸佛降生。也在拄杖頭上轉。汝諸人。作么生委悉。良久曰。不可待緣木求魚。見危致命。卓拄杖。下座 上堂。拈起拄杖曰。盤山道。向上一路滑。南院道。壁立千仞險。臨濟道。石火電光鈍。瑯玡有定干底句。各各高著眼。高著眼。卓拄杖。下座 問承教有言。法不在內。不在外。不在中間。未審。在什麼處。師曰。逢人莫錯舉曰。還許學人請益也無。師曰。啼得血流無用處。僧禮拜。師曰。猶較些子 問九夏賞勞。誰人得薦。師曰。周秦漢魏。曰與么則昨夜一聲雁。西風萬里秋。師曰靜處薩婆訶 上堂。千說萬說。不如一決。諸仁者。且道。決個什麼。良久曰。點鐵化為金玉易。勸人除卻是非難 上堂。舉永嘉和尚道。但得本莫愁末。如凈琉璃含寶月。遂拈起拄杖曰。者個是拄杖子。阿那個是本。曰任是深山更深處。也應無計避王徭。珍重 上堂。盡大地是個糊餅。從他江南兩浙。河北關西。咬者咬。嚼者嚼。蒙𥋾禪和。被山僧擗頭打一棒。走入露柱里藏身。且道。露柱里。明得什麼邊事。若也不會。拄杖子。為汝念個揭諦真言。以拄杖卓一下 上堂。拈起拄杖。
【現代漢語翻譯】 現代漢語譯本 世尊（Bhagavan，佛陀）說：『觀法性空（Dharmata-sunyata，諸法自性本空），是無上智慧。』山僧（指說話者自己）我，稱這個為空性的東西為『拄杖子』。你們這些人，如何看待？有智慧的人不必等到年老，沒有智慧的人即使活到一百歲也是徒勞。說完，放下拄杖，走下法座。 上堂說法。拿起拄杖說：『十方諸佛降生，也在拄杖頭上旋轉。』你們這些人，如何理解？停頓片刻說：『不可緣木求魚，見危致命。』說完，放下拄杖，走下法座。 上堂說法。拿起拄杖說：『盤山（Pan Shan，禪師名）說，向上一路滑。南院（Nan Yuan，禪師名）說，壁立千仞險。臨濟（Linji，禪師名）說，石火電光鈍。』瑯玡（Langya，山名，也指瑯玡慧覺禪師）有定奪的句子，各自高看一眼。高看一眼。說完，放下拄杖，走下法座。 有僧人問：『承蒙教誨，法不在內，不在外，不在中間。』請問，在什麼地方？師父說：『逢人莫錯舉。』僧人說：『還允許學人請教嗎？』師父說：『啼得血流無用處。』僧人禮拜。師父說：『猶較些子。』 有僧人問：『九夏賞勞，誰人得薦？』師父說：『周（Zhou，朝代名，公元前1046年—公元前256年）秦（Qin，朝代名，公元前221年—公元前207年）漢（Han，朝代名，公元前202年—公元220年）魏（Wei，朝代名，公元220年—266年）。』僧人說：『這麼說，昨夜一聲雁，西風萬里秋。』師父說：『靜處薩婆訶（S婆訶，梵語，意為成就，圓滿）。』 上堂說法。千說萬說，不如一決。各位仁者，且說，決斷什麼？停頓片刻說：『點鐵化為金玉易，勸人除卻是非難。』 上堂說法。引用永嘉（Yongjia，禪師名）和尚的話說：『但得本莫愁末，如凈琉璃含寶月。』於是拿起拄杖說：『這個是拄杖子，哪個是本？』又說：『任是深山更深處，也應無計避王徭。』珍重。 上堂說法。整個大地是個糊餅，任他江南兩浙（Jiangnan Liangzhe，地名），河北關西（Hebei Guanxi，地名），咬的咬，嚼的嚼。矇昧的禪和子，被山僧我劈頭打一棒，走入露柱里藏身。且說，露柱里，明白什麼邊事？如果也不會，拄杖子，為汝念個揭諦（gate，梵語，去）真言。』用拄杖敲擊一下。 上堂說法。拿起拄杖。
【English Translation】 English version The World-Honored One (Bhagavan, the Buddha) said, 'To contemplate the emptiness of the Dharma-nature (Dharmata-sunyata, the inherent emptiness of all dharmas) is supreme wisdom.' I, this mountain monk (referring to himself), call this emptiness a 'staff.' How do you all view it? A wise person does not need to wait until old age, while a foolish person's hundred years are in vain.' Having said this, he put down his staff and descended from the seat. Ascending the hall to preach. Picking up the staff, he said, 'The birth of all Buddhas in the ten directions also revolves on the head of this staff.' How do you all understand this? After a moment of silence, he said, 'It is impossible to climb a tree to catch a fish, or to risk one's life in danger.' Having said this, he put down his staff and descended from the seat. Ascending the hall to preach. Picking up the staff, he said, 'Pan Shan (Zen master's name) said, 'The upward path is slippery.' Nan Yuan (Zen master's name) said, 'A sheer cliff of a thousand fathoms is dangerous.' Linji (Zen master's name) said, 'A flint spark is dull.' Langya (mountain name, also refers to Zen Master Langya Huijue) has a decisive phrase, each of you should look at it with high eyes. Look at it with high eyes.' Having said this, he put down his staff and descended from the seat. A monk asked, 'Having received the teaching, the Dharma is not within, not without, not in between.' May I ask, where is it? The master said, 'Do not mistakenly point it out to others.' The monk said, 'Is it permissible for the student to ask for further instruction?' The master said, 'Crying blood is useless.' The monk bowed. The master said, 'That's a little better.' A monk asked, 'Who is recommended for the reward of the nine summer months of labor?' The master said, 'Zhou (dynasty name, 1046 BC – 256 BC), Qin (dynasty name, 221 BC – 207 BC), Han (dynasty name, 202 BC – 220 AD), Wei (dynasty name, 220 AD – 266 AD).' The monk said, 'In that case, last night a wild goose cried, and the west wind brought ten thousand miles of autumn.' The master said, 'Quietly, Svaha (Svaha, Sanskrit, meaning accomplishment, perfection).' Ascending the hall to preach. A thousand sayings, ten thousand sayings, are not as good as one decisive cut. Virtuous ones, what is being decided? After a moment of silence, he said, 'It is easy to turn iron into gold and jade, but difficult to persuade people to eliminate right and wrong.' Ascending the hall to preach. Quoting Yongjia (Zen master's name) He Shang's words, 'If you attain the root, do not worry about the branches, like pure crystal containing the precious moon.' Then he picked up the staff and said, 'This is the staff, which one is the root?' He also said, 'Even in the deepest mountains, there is no way to avoid the king's service.' Treasure this. Ascending the hall to preach. The entire earth is a糊餅 (hú bǐng, a kind of pancake), let those in Jiangnan Liangzhe (place name), Hebei Guanxi (place name) bite and chew. The ignorant Chan monks are struck on the head by me, this mountain monk, and run into the pillar to hide. Tell me, what is understood in the pillar? If you don't understand, the staff will recite the Gate (gate, Sanskrit, go) mantra for you.' He struck the staff once. Ascending the hall to preach. Picking up the staff.
作靠山猛虎。放下拄杖。如入水蛟龍。靠山猛虎作么生商量。入水蛟龍如何話會。若也不知者。一竅拄杖子。笑汝去也。卓拄杖一下 上堂。若論此事。如洪鐘待扣聲應長空。如寶鏡當軒影臨萬象。天不能蓋。地不能載。賢愚共處其間。聖凡即之不得。山僧與么道。大有人笑去在。他也笑。我也笑。誰人知此竅。三十年更笑去在。珍重 上堂。擊水魚頭痛。穿林宿鳥驚。黃昏不擊鼓。日午打三更。諸禪德。既是日午。為甚卻打三更。良久曰。昨見垂楊綠。今逢落葉黃 上堂。色即是空。非色滅空。我喚者個。作拄杖子。你等諸人。喚作什麼。卓拄杖曰。欲知瀚海路。須是去來人。
瑞州大愚山守芝禪師
太原王氏子。上堂。僧問。如何是道。師曰。八斛四斗。曰如何是道中人。師曰。煮粥炸飯。問寶劍未出匣時如何。師曰。切忌道著。曰出匣后如何。師曰。天魔腦裂。乃曰。舉一步。須彌岌峇。海水騰波。不舉一步。放微塵國土。助一切諸佛。出興於世。轉大法輪。還信得么。若信得西。瞿耶尼吃飯去 上堂。樵婦擔柴。醫王辨價。藥多病甚。便下座 上堂。槌鐘擊鼓。聚集諸上座。上來下去。子承父業。賺殺多少人 上堂。有句無句。如藤倚樹。樹倒藤枯。恰認得個倒根處 上堂。霧捲雲收。江山迥秀
【現代漢語翻譯】 現代漢語譯本： 做靠山的老虎。放下手中的拄杖。好似進入水中的蛟龍。靠山的老虎要如何商量？入水的蛟龍又該如何對話？如果你們不知道這些，這一根小小的拄杖，就要嘲笑你們了。說完，禪師用拄杖敲了一下。
上堂說法。如果談論這件事，就像敲擊洪鐘，聲音響徹長空；又像寶鏡懸掛空中，影像遍照萬物。天無法覆蓋它，地無法承載它。無論賢能還是愚笨都共同存在於其中，聖人凡人也無法觸及它。我這樣說，肯定有人會嘲笑我。他們笑，我也笑，有誰能明白其中的奧妙？三十年後，還會有人繼續嘲笑。
珍重。上堂說法。敲擊水面魚兒頭痛，穿過樹林的鳥兒受驚。黃昏不敲鼓，中午卻敲三更。各位禪師，既然是中午，為何要敲三更呢？停頓片刻說，昨天還看到垂柳翠綠，今天卻看到落葉泛黃。
上堂說法。《色即是空》，並非是消滅色相才成空。我稱呼這個為『拄杖子』，你們這些人，又稱它為什麼呢？說完，禪師敲擊拄杖說，想要知道瀚海的路，必須是去過又回來的人。
瑞州大愚山守芝禪師
太原王氏之子。上堂說法。有僧人問，什麼是道？禪師說，八斛四斗。僧人問，什麼是得道之人？禪師說，煮粥炸飯。問，寶劍未出劍匣時如何？禪師說，切忌說中。問，出匣后又如何？禪師說，天魔腦裂。於是說，舉起一步，須彌山（Sumeru）岌岌可危，海水翻騰。不舉起一步，則放下微塵國土，幫助一切諸佛（Buddha）出世，轉大法輪（Dharma wheel）。你們相信嗎？如果相信，就到西瞿耶尼（West Godaniya）吃飯去。
上堂說法。砍柴的婦人揹著柴，藥王（Medicine King）在辨別價格。藥越多，病越重。說完便下座。
上堂說法。敲鐘擊鼓，聚集各位上座。上來下去，兒子繼承父親的事業，欺騙了多少人。
上堂說法。有句無句，如同藤蔓依附樹木。樹倒了，藤蔓也枯萎了，這才認清了倒下的根源。
上堂說法。霧氣消散，雲朵收攏，江山顯得格外秀麗。 English version: Acting as a tiger backing a mountain. Laying down the staff. Like a dragon entering the water. How to discuss the tiger backing the mountain? How to converse about the dragon entering the water? If you do not know, this little staff will laugh at you. He struck the staff once.
Ascending the hall. If discussing this matter, it is like a great bell awaiting a strike, its sound echoing in the vast sky; like a precious mirror hanging high, its reflection encompassing all phenomena. Heaven cannot cover it, earth cannot bear it. The wise and the foolish coexist within it, the saints and the common cannot grasp it. If I say this, many will laugh. They laugh, and I laugh, who knows this secret? Thirty years later, there will still be laughter. Treasure this.
Ascending the hall. Striking the water makes the fish's head ache, startling the birds roosting in the forest. Not striking the drum at dusk, but striking it at midday as if it were midnight. Venerable Zen practitioners, since it is midday, why strike the drum as if it were midnight? After a long pause, he said, 'Yesterday I saw the weeping willows green, today I see the falling leaves yellow.'
Ascending the hall. 'Form is emptiness,' not that emptiness is the annihilation of form. I call this a 'staff,' what do you call it? He struck the staff and said, 'If you want to know the road to the瀚海 (Han Hai, a desert region), you must be someone who has gone there and returned.'
Zen Master Shouzhi of Dayu Mountain in Ruizhou
A son of the Wang family of Taiyuan. Ascending the hall. A monk asked, 'What is the Dao (the Way)?' The Master said, 'Eight hu and four dou.' The monk asked, 'What is a person of the Dao?' The Master said, 'Cooking porridge and frying rice.' Asked, 'What is it like when the precious sword is not yet out of its scabbard?' The Master said, 'Absolutely avoid mentioning it.' Asked, 'What is it like after it is out of its scabbard?' The Master said, 'The demons' brains are split.' Then he said, 'Taking one step, Mount Sumeru (Sumeru) is precarious, the sea surges. Not taking one step, then release countless lands of dust motes, assisting all Buddhas (Buddha) in appearing in the world, turning the great Dharma wheel (Dharma wheel). Do you believe it? If you believe it, go to West Godaniya (West Godaniya) to eat.'
Ascending the hall. A woodcutter woman carries firewood, a Medicine King (Medicine King) discerns the price. The more medicine, the worse the illness. Then he descended from the seat.
Ascending the hall. Striking the bell and beating the drum, gathering all the senior monks. Coming up and going down, the son inherits the father's business, deceiving so many people.
Ascending the hall. With or without a phrase, like a vine relying on a tree. When the tree falls, the vine withers, only then recognizing the fallen root.
Ascending the hall. The mist disperses, the clouds gather, the rivers and mountains appear exceptionally beautiful.
【English Translation】 Acting as a tiger backing a mountain. Laying down the staff. Like a dragon entering the water. How to discuss the tiger backing the mountain? How to converse about the dragon entering the water? If you do not know, this little staff will laugh at you. He struck the staff once. Ascending the hall. If discussing this matter, it is like a great bell awaiting a strike, its sound echoing in the vast sky; like a precious mirror hanging high, its reflection encompassing all phenomena. Heaven cannot cover it, earth cannot bear it. The wise and the foolish coexist within it, the saints and the common cannot grasp it. If I say this, many will laugh. They laugh, and I laugh, who knows this secret? Thirty years later, there will still be laughter. Treasure this. Ascending the hall. Striking the water makes the fish's head ache, startling the birds roosting in the forest. Not striking the drum at dusk, but striking it at midday as if it were midnight. Venerable Zen practitioners, since it is midday, why strike the drum as if it were midnight? After a long pause, he said, 'Yesterday I saw the weeping willows green, today I see the falling leaves yellow.' Ascending the hall. 'Form is emptiness,' not that emptiness is the annihilation of form. I call this a 'staff,' what do you call it? He struck the staff and said, 'If you want to know the road to the 瀚海 (Han Hai, a desert region), you must be someone who has gone there and returned.' Zen Master Shouzhi of Dayu Mountain in Ruizhou A son of the Wang family of Taiyuan. Ascending the hall. A monk asked, 'What is the Dao (the Way)?' The Master said, 'Eight hu and four dou.' The monk asked, 'What is a person of the Dao?' The Master said, 'Cooking porridge and frying rice.' Asked, 'What is it like when the precious sword is not yet out of its scabbard?' The Master said, 'Absolutely avoid mentioning it.' Asked, 'What is it like after it is out of its scabbard?' The Master said, 'The demons' brains are split.' Then he said, 'Taking one step, Mount Sumeru (Sumeru) is precarious, the sea surges. Not taking one step, then release countless lands of dust motes, assisting all Buddhas (Buddha) in appearing in the world, turning the great Dharma wheel (Dharma wheel). Do you believe it? If you believe it, go to West Godaniya (West Godaniya) to eat.' Ascending the hall. A woodcutter woman carries firewood, a Medicine King (Medicine King) discerns the price. The more medicine, the worse the illness. Then he descended from the seat. Ascending the hall. Striking the bell and beating the drum, gathering all the senior monks. Coming up and going down, the son inherits the father's business, deceiving so many people. Ascending the hall. With or without a phrase, like a vine relying on a tree. When the tree falls, the vine withers, only then recognizing the fallen root. Ascending the hall. The mist disperses, the clouds gather, the rivers and mountains appear exceptionally beautiful.
。不傷物義。波斯去帽 上堂。粗言及細語。皆歸第一義。諸上座。每日上來。老僧說夢。誑嚇諸人。雖然如是。子承父業。賺殺多少人 上堂。十地驚心。二乘罔測。銅頭鐵額。擊禪床下座 上堂。端然據坐。度腳賣靴。左視右顧。不準一錢。上堂。三世諸佛不知有。貍奴白牯卻知有。乃拈起拂子曰。貍奴白牯。總在這裡。放光動地。何謂如此兩段不同 上堂。德山入門便棒。臨濟入門便喝。翠巖這裡即不然。三門前好。與三十棒。何謂如此棒喝齊施。早已賒古今。皆贊絕周遮。二途不涉。憑何說南海。波斯獻象牙。
潭州石霜法永禪師
久參汾陽。以未盡透膺不無礙。一夕與石霜圓。圍爐次。圓以火箸敲炭曰。永首座永首座。師咄曰。野狐精。圓指師曰。訝郎當漢。又恁么去也。師乃豁然。住后。僧問。如何是佛。師曰。臂長衫袖短。問。如何是祖師西來意。師曰。布褲膝頭穿。
舒州法華院全舉禪師
到公安遠處。安問。作么生是伽藍。師曰。深山藏獨虎。淺草露群蛇。曰作么生是伽藍中人。師曰。青松蓋不得。黃葉豈能遮。曰道甚麼。師曰。少年玩盡天邊月。潦倒扶桑沒日頭。曰一句兩句。云開月露。作么生。師曰。照破佛祖 到大愚芝處。愚問。古人見桃花。意作么生。師曰。曲
【現代漢語翻譯】 現代漢語譯本：不損害事物的本義。波斯人摘下帽子（表示敬意）——上堂說法。粗俗的言語和細微的言語，都歸於第一義諦。各位上座，每天上來，老僧都在說夢話，用謊言嚇唬大家。雖然是這樣，但也是子承父業，騙死了不少人啊！——上堂說法。十地菩薩（佛教果位名，指菩薩修行的十個階段）為之驚心動魄，二乘（聲聞乘和緣覺乘）無法測度。銅頭鐵額（形容勇猛）的金剛力士，擊打禪床。——下座。——上堂說法。端正地據座而坐，量腳賣鞋（比喻不切實際），左顧右盼，一文不值。——上堂說法。三世諸佛（過去、現在、未來的一切佛）都不知道有，貍貓和白牛卻知道有。於是拿起拂塵說：『貍貓和白牛，總在這裡，放光動地。』為什麼這兩段話如此不同呢？——上堂說法。德山（德山宣鑒禪師）入門便打，臨濟（臨濟義玄禪師）入門便喝。翠巖（翠巖令參禪師）這裡卻不然，在三門前好好地打三十棒。為什麼棒喝齊施呢？早已超越了古今，大家都讚歎絕妙周到，兩條路都不涉及，憑什麼說南海？波斯進獻象牙。
潭州石霜法永禪師
長久地參學汾陽（汾陽善昭禪師），因為沒有完全領悟而感到心中有所障礙。一天晚上，與石霜圓（石霜楚圓禪師）一起圍著火爐。楚圓用火箸敲打炭火說：『永首座，永首座。』法永禪師呵斥道：『野狐精！』楚圓指著法永禪師說：『真是個傻瓜！又這樣過去了。』法永禪師於是豁然開悟。住持一方后，有僧人問：『什麼是佛？』法永禪師說：『臂長衫袖短。』問：『什麼是祖師西來意（達摩祖師從西天來到東土的意圖）？』法永禪師說：『布褲膝頭穿。』
舒州法華院全舉禪師
到公安遠處（公安勤禪師處），公安問：『什麼是伽藍（寺廟）？』全舉禪師說：『深山藏猛虎，淺草露群蛇。』公安說：『什麼是伽藍中人？』全舉禪師說：『青松蓋不住，黃葉豈能遮。』公安說：『說什麼？』全舉禪師說：『少年玩盡天邊月，潦倒扶桑沒日頭。』公安說：『一句兩句，云開月露，怎麼樣？』全舉禪師說：『照破佛祖。』——到大愚芝（大愚守芝禪師）處，大愚問：『古人見桃花，意作么生？』全舉禪師說：『曲』
【English Translation】 English version: Without harming the meaning of things. The Persian takes off his hat (as a sign of respect) - ascends the hall to preach. Coarse words and subtle words all return to the first principle. All of you, come up here every day, and the old monk is talking nonsense, scaring everyone with lies. Although it is like this, it is also a son inheriting his father's business, deceiving and killing many people! - Ascends the hall to preach. The Ten Bhumis (name of Buddhist rank, referring to the ten stages of a Bodhisattva's practice) are shocked, and the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) cannot fathom it. The Vajra (a warrior with a copper head and iron forehead, describing bravery) strikes the Zen bed. - Descends the seat. - Ascends the hall to preach. Sitting upright, measuring feet to sell shoes (a metaphor for being impractical), looking left and right, not worth a penny. - Ascends the hall to preach. The Buddhas of the Three Worlds (all Buddhas of the past, present, and future) do not know it, but the civet cat and the white cow do know it. Then he picked up the whisk and said: 'The civet cat and the white cow are all here, emitting light and shaking the earth.' Why are these two paragraphs so different? - Ascends the hall to preach. Deshan (Chan Master Deshan Xuanjian) hits upon entering, and Linji (Chan Master Linji Yixuan) shouts upon entering. Cuiyan (Chan Master Cuiyan Lingcan) is not like this here, give thirty blows in front of the three gates. Why are blows and shouts applied together? It has already surpassed ancient and modern times, and everyone praises it as wonderful and thorough, not involving the two paths, how can you talk about the South Sea? Persia offers ivory.
Chan Master Shishuang Fayong of Tanzhou
He studied with Fenyang (Chan Master Fenyang Shanzhao) for a long time, feeling hindered because he had not fully understood. One night, he was with Shishuang Yuan (Chan Master Shishuang Chuyuan) around the stove. Chuyuan tapped the charcoal with fire chopsticks and said: 'Chief Seat Yong, Chief Seat Yong.' Chan Master Fayong scolded: 'Wild fox spirit!' Chuyuan pointed at Chan Master Fayong and said: 'What a fool! It's gone like that again.' Chan Master Fayong then suddenly realized. After residing in a monastery, a monk asked: 'What is Buddha?' Chan Master Fayong said: 'Long arms and short sleeves.' Asked: 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's intention in coming to the East)?' Chan Master Fayong said: 'Patched trousers with holes in the knees.'
Chan Master Quanjü of Fahua Temple in Shuzhou
Arriving at the place of Gong'an Yuanchu (Chan Master Gong'an Qin), Gong'an asked: 'What is a Sangharama (monastery)?' Chan Master Quanjü said: 'Deep mountains hide fierce tigers, shallow grass reveals groups of snakes.' Gong'an said: 'What are the people in the Sangharama?' Chan Master Quanjü said: 'Green pines cannot cover it, how can yellow leaves hide it?' Gong'an said: 'What are you saying?' Chan Master Quanjü said: 'Young, I enjoyed the moon on the edge of the sky, and when I was down and out, the sun set in Fusang.' Gong'an said: 'One sentence, two sentences, the clouds clear and the moon appears, how is it?' Chan Master Quanjü said: 'Illuminating the Buddhas and Patriarchs.' - Arriving at the place of Dayu Zhi (Chan Master Dayu Shouzhi), Dayu asked: 'What did the ancients mean when they saw peach blossoms?' Chan Master Quanjü said: 'Crooked.'
不藏直。曰那個且從這個作么生。師曰。大街拾得金。四鄰爭得知。曰上座還知么。師曰。路逢劍客須呈劍。不是詩人不獻詩。曰。作家詩客。師曰。一條紅線兩人牽。曰玄沙道。諦當甚諦當敢。保老兄未徹在。又作么生。師曰。海枯終見底。人死不知心。曰卻是。師曰。樓閣凌雲勢。峰巒疊翠層 到瑯玡覺處。玡問。近離甚處。師曰。兩浙。曰船來陸來。師曰。船來。曰船在甚處。師曰。步下。曰不涉程途一句。作么生道。師以坐具摵一摵曰。杜撰長老。如麻似粟。拂袖而出。玡問侍者。此是甚麼人。者曰。舉上座。玡曰。莫是舉師叔么。先師教我尋覓伊。遂下旦過。問上座莫是舉師叔么。莫怪適來相觸忤。師便喝。復問。長老何時到汾陽。玡曰。某時到。師曰。我在浙江。早聞你名。元來見解祇如此。何得名播寰宇。玡遂作禮曰某甲罪過 上堂。菩提離言說。從來無得人。雖然如是。不免口過 上堂。心不是佛。智不是道。且道是什麼。刻舟求劍。膠柱調絃 上堂。三乘十二分教。只是個藥方。且道。治什麼病。乃曰。父母緣生口 上堂。古人有一轉不了底因緣。舉示大眾。分明記取 上堂。諸高德。叢林規矩。朝晚二時。上來相見。一回即不可。若約佛法事。塵劫來未曾昧。雖然如是。敗種且不發芽 上堂。大
【現代漢語翻譯】 現代漢語譯本： 不隱藏直接的意圖。有人問：『那麼，就從這個（不藏直）上來說，該如何理解呢？』 趙州舉禪師說：『在大街上撿到金子，四鄰都會爭著知道。』 那人問：『上座您知道嗎？』 趙州舉禪師說：『路上遇到劍客就要亮出劍，不是詩人就不獻詩。』 那人說：『真是個行家，詩人。』 趙州舉禪師說：『一條紅線兩人牽。』 那人說：『玄沙（Xuan Sha）(人名)道：確實是這樣，確實是這樣。我敢保證老兄您還沒徹悟。』又該如何理解呢？』 趙州舉禪師說：『海枯終究能見到海底，人死了卻無法知道他的內心。』 那人說：『確實如此。』 趙州舉禪師說：『樓閣高聳入雲，峰巒重疊翠綠。』 到瑯玡（Lang Ya）(地名)覺禪師處，瑯玡問：『最近從哪裡來？』 趙州舉禪師說：『兩浙（Liang Zhe）(地名)。』 瑯玡問：『是坐船來的還是走路來的？』 趙州舉禪師說：『坐船來的。』 瑯玡問：『船在哪裡？』 趙州舉禪師說：『在腳下。』 瑯玡問：『不涉及路途的一句話，該怎麼說？』 趙州舉禪師用坐具拍了一下，說：『胡說八道的老傢伙，多得像麻子和粟米一樣。』說完拂袖而去。 瑯玡問侍者：『這個人是誰？』 侍者說：『是舉上座。』 瑯玡說：『莫非是舉師叔嗎？先師教我尋找他。』 於是第二天早上，瑯玡去拜訪趙州舉禪師，問道：『上座莫非是舉師叔嗎？請不要怪罪我剛才的冒犯。』 趙州舉禪師便大喝一聲，反問道：『長老您什麼時候到汾陽（Fen Yang）(地名)的？』 瑯玡說：『某時到的。』 趙州舉禪師說：『我在浙江（Zhe Jiang）(地名)，早就聽說過你的名字，原來見解只是如此，怎麼能名揚天下呢？』 瑯玡於是作揖行禮說：『我罪過。』 上堂說法，趙州舉禪師說：『菩提（Pu Ti）(覺悟)離於言語，從來沒有能真正得到它的人。雖然如此，也難免要開口說話。』 上堂說法，趙州舉禪師說：『心不是佛，智不是道。那麼，到底什麼是道呢？』 （就像）刻舟求劍，膠柱調絃（一樣荒謬）。 上堂說法，趙州舉禪師說：『三乘十二分教（San Cheng Shi Er Fen Jiao）(佛教經典分類)，只是個藥方。那麼，治什麼病呢？』 於是說：『父母緣生口。』 上堂說法，趙州舉禪師說：『古人有一段無法了結的因緣，舉出來昭示大眾，要分明地記住。』 上堂說法，趙州舉禪師說：『各位高德，叢林（Cong Lin）(寺廟)的規矩，早晚兩次，上來相見。一次尚且不可，如果談論佛法之事，塵劫（Chen Jie）(極長的時間)以來未曾迷惑。雖然如此，敗壞的種子且不會發芽。』 上堂說法，趙州舉禪師說：『大……』
English version: Not hiding direct intentions. Someone asked, 'So, from this (not hiding direct intentions), how should it be understood?' Zen Master Zhao Zhou Ju said, 'If you pick up gold on the street, all the neighbors will rush to know.' The person asked, 'Do you know, Venerable?' Zen Master Zhao Zhou Ju said, 'When you meet a swordsman on the road, you must present your sword; if you are not a poet, you do not offer poetry.' The person said, 'Truly an expert, a poet.' Zen Master Zhao Zhou Ju said, 'A red thread connects two people.' The person said, 'Xuan Sha (person's name) said: It is indeed so, it is indeed so. I dare to guarantee that you, brother, have not fully realized it.' Then how should it be understood?' Zen Master Zhao Zhou Ju said, 'The sea may dry up and the bottom be seen, but when a person dies, their heart cannot be known.' The person said, 'Indeed.' Zen Master Zhao Zhou Ju said, 'Pavilions soar into the clouds, and peaks are layered with emerald green.' Arriving at Zen Master Lang Ya (place name), Lang Ya asked, 'Where have you come from recently?' Zen Master Zhao Zhou Ju said, 'Liang Zhe (place name).' Lang Ya asked, 'Did you come by boat or by land?' Zen Master Zhao Zhou Ju said, 'By boat.' Lang Ya asked, 'Where is the boat?' Zen Master Zhao Zhou Ju said, 'Underneath my feet.' Lang Ya asked, 'A sentence that does not involve the journey, how should it be said?' Zen Master Zhao Zhou Ju struck the sitting mat once and said, 'Nonsensical old fellows, as numerous as pockmarks and millet.' Having said that, he flicked his sleeves and left. Lang Ya asked the attendant, 'Who is this person?' The attendant said, 'He is Venerable Ju.' Lang Ya said, 'Could it be Uncle Ju? The late master taught me to seek him out.' So the next morning, Lang Ya visited Zen Master Zhao Zhou Ju and asked, 'Venerable, could you be Uncle Ju? Please do not blame me for my offense just now.' Zen Master Zhao Zhou Ju then shouted loudly and asked in return, 'When did Elder arrive at Fen Yang (place name)?' Lang Ya said, 'I arrived at such and such a time.' Zen Master Zhao Zhou Ju said, 'I heard your name long ago in Zhe Jiang (place name). It turns out your understanding is only this much. How can you be famous throughout the world?' Lang Ya then bowed and said, 'I am at fault.' Ascending the Dharma hall, Zen Master Zhao Zhou Ju said, 'Bodhi (enlightenment) is apart from words, and no one has ever truly attained it. Although this is so, it is inevitable to speak.' Ascending the Dharma hall, Zen Master Zhao Zhou Ju said, 'The mind is not the Buddha, and wisdom is not the Tao. Then, what exactly is the Tao?' (It's like) carving a boat to find a sword, tuning a string with glue (equally absurd). Ascending the Dharma hall, Zen Master Zhao Zhou Ju said, 'The Three Vehicles and Twelve Divisions of Teachings (Buddhist scripture classification) are just a prescription. Then, what disease do they cure?' Then he said, 'A mouth born from parental causes.' Ascending the Dharma hall, Zen Master Zhao Zhou Ju said, 'The ancients had a cause and condition that could not be resolved. I present it to the assembly, remember it clearly.' Ascending the Dharma hall, Zen Master Zhao Zhou Ju said, 'All you virtuous ones, the rules of the Sangha (temple), morning and evening, come up to see me twice. Once is not enough. If discussing matters of the Dharma, I have never been confused since countless kalpas (extremely long time). Although this is so, a spoiled seed will not sprout.' Ascending the Dharma hall, Zen Master Zhao Zhou Ju said, 'Great...'
【English Translation】 English version: Not hiding direct intentions. Someone asked, 'So, from this (not hiding direct intentions), how should it be understood?' Zen Master Zhao Zhou Ju said, 'If you pick up gold on the street, all the neighbors will rush to know.' The person asked, 'Do you know, Venerable?' Zen Master Zhao Zhou Ju said, 'When you meet a swordsman on the road, you must present your sword; if you are not a poet, you do not offer poetry.' The person said, 'Truly an expert, a poet.' Zen Master Zhao Zhou Ju said, 'A red thread connects two people.' The person said, 'Xuan Sha (person's name) said: It is indeed so, it is indeed so. I dare to guarantee that you, brother, have not fully realized it.' Then how should it be understood?' Zen Master Zhao Zhou Ju said, 'The sea may dry up and the bottom be seen, but when a person dies, their heart cannot be known.' The person said, 'Indeed.' Zen Master Zhao Zhou Ju said, 'Pavilions soar into the clouds, and peaks are layered with emerald green.' Arriving at Zen Master Lang Ya (place name), Lang Ya asked, 'Where have you come from recently?' Zen Master Zhao Zhou Ju said, 'Liang Zhe (place name).' Lang Ya asked, 'Did you come by boat or by land?' Zen Master Zhao Zhou Ju said, 'By boat.' Lang Ya asked, 'Where is the boat?' Zen Master Zhao Zhou Ju said, 'Underneath my feet.' Lang Ya asked, 'A sentence that does not involve the journey, how should it be said?' Zen Master Zhao Zhou Ju struck the sitting mat once and said, 'Nonsensical old fellows, as numerous as pockmarks and millet.' Having said that, he flicked his sleeves and left. Lang Ya asked the attendant, 'Who is this person?' The attendant said, 'He is Venerable Ju.' Lang Ya said, 'Could it be Uncle Ju? The late master taught me to seek him out.' So the next morning, Lang Ya visited Zen Master Zhao Zhou Ju and asked, 'Venerable, could you be Uncle Ju? Please do not blame me for my offense just now.' Zen Master Zhao Zhou Ju then shouted loudly and asked in return, 'When did Elder arrive at Fen Yang (place name)?' Lang Ya said, 'I arrived at such and such a time.' Zen Master Zhao Zhou Ju said, 'I heard your name long ago in Zhe Jiang (place name). It turns out your understanding is only this much. How can you be famous throughout the world?' Lang Ya then bowed and said, 'I am at fault.' Ascending the Dharma hall, Zen Master Zhao Zhou Ju said, 'Bodhi (enlightenment) is apart from words, and no one has ever truly attained it. Although this is so, it is inevitable to speak.' Ascending the Dharma hall, Zen Master Zhao Zhou Ju said, 'The mind is not the Buddha, and wisdom is not the Tao. Then, what exactly is the Tao?' (It's like) carving a boat to find a sword, tuning a string with glue (equally absurd). Ascending the Dharma hall, Zen Master Zhao Zhou Ju said, 'The Three Vehicles and Twelve Divisions of Teachings (Buddhist scripture classification) are just a prescription. Then, what disease do they cure?' Then he said, 'A mouth born from parental causes.' Ascending the Dharma hall, Zen Master Zhao Zhou Ju said, 'The ancients had a cause and condition that could not be resolved. I present it to the assembly, remember it clearly.' Ascending the Dharma hall, Zen Master Zhao Zhou Ju said, 'All you virtuous ones, the rules of the Sangha (temple), morning and evening, come up to see me twice. Once is not enough. If discussing matters of the Dharma, I have never been confused since countless kalpas (extremely long time). Although this is so, a spoiled seed will not sprout.' Ascending the Dharma hall, Zen Master Zhao Zhou Ju said, 'Great...'
眾會么。師子一滴乳。能破八斛驢乳。記得。僧問。老宿如何是佛。對曰不封不樹。大眾會么。若不會。重下注腳去也。不封不樹。以棘欒 上堂。舉古人道一塵起大地收。師曰。一葉落天下秋 上堂。舉南泉曰。道個如如早是變也。今時師僧。須向異類中行始得。且道。作么生是異類中行。師曰。石牛長臥三春霧。木馬嘶時秋後泉 上堂。語漸也。返常合道。論頓也。不留朕跡。直饒論其頓。返其常。也是抑而為之 問寶劍未出匣時如何。師曰。住曰出匣后如何。師曰。點僧禮拜。師曰。三三 問如何是佛。師曰。波斯倚夜臺 問古人道。承言者喪。滯句者迷。學人總不恁么時如何。師曰。點檢舌頭看。曰官不容針。私通車馬。師曰。伶俐人難得 問明月海云遮不得。舒光直透水晶宮。時如何。師曰。打破了來相見 問佛身充滿於法界。未審。向什麼處行履。師曰。眉毛重多少。曰不離當處常湛然。師曰。滯殼迷封 問不落言詮。請師端的。師曰。鐵門路險 問如何是佛。師曰。老僧當門無齒。曰為什麼如此。師曰。只為老僧謗佛。
南嶽芭蕉庵大道谷泉禪師
泉州人。受法汾陽。放蕩湖湘。后省同參慈明。明問。白雲橫谷口。道人何處來。師左右顧視曰。夜來何處火。燒出古人墳。明曰。未在更道。
【現代漢語翻譯】 現代漢語譯本 大眾明白了嗎？師子（梵語Simha，意為獅子）的一滴乳汁，能破八斛（古代容量單位）驢乳。記住。有僧人問：『老宿（指年長的僧人）啊，如何是佛？』（老宿）回答說：『不封不樹。』大眾明白了嗎？若不明白，我再進一步解釋。『不封不樹』，就像用棘欒（一種植物）一樣。 上堂（禪宗術語，指禪師升座說法）。引用古人說：『一塵起，大地收。』師（指禪師）說：『一葉落，天下秋。』 上堂。引用南泉（指南泉普愿禪師）說：『道個如如（指真如，事物的本性）早是變也。』現在的師僧（指僧人），須向異類中行始得。那麼，怎樣才是異類中行呢？師說：『石牛長臥三春霧，木馬嘶時秋後泉。』 上堂。語漸（指漸悟）也，返常合道。論頓（指頓悟）也，不留朕跡。即使談論頓悟，返回常態，也是勉強而為之。 問：『寶劍未出匣時如何？』師說：『住。』（僧人）說：『出匣后如何？』師說：『點。』僧人禮拜。師說：『三三。』 問：『如何是佛？』師說：『波斯（指古代波斯國）倚夜臺。』 問：『古人道：承言者喪，滯句者迷。學人總不恁么時如何？』師說：『點檢舌頭看。』（僧人）說：『官不容針，私通車馬。』師說：『伶俐人難得。』 問：『明月海云遮不得，舒光直透水晶宮。時如何？』師說：『打破了來相見。』 問：『佛身充滿於法界（指宇宙），未審（不知），向什麼處行履？』師說：『眉毛重多少？』（僧人）說：『不離當處常湛然。』師說：『滯殼迷封。』 問：『不落言詮（不依賴言語表達），請師端的（請禪師明確指示）。』師說：『鐵門路險。』 問：『如何是佛？』師說：『老僧當門無齒。』（僧人）說：『為什麼如此？』師說：『只為老僧謗佛。』
南嶽芭蕉庵大道谷泉禪師
泉州人。受法于汾陽（指汾陽善昭禪師）。放蕩于湖湘（指湖南一帶）。后省（拜訪）同參慈明（指慈明楚圓禪師）。慈明問：『白雲橫谷口，道人何處來？』師左右顧視說：『夜來何處火，燒出古人墳。』慈明說：『未在（還不到那個境界），更道（再說）。』
【English Translation】 English version Do you all understand? A single drop of a lion's (Simha, Sanskrit for lion) milk can break eight hu (an ancient unit of volume) of donkey's milk. Remember this. A monk asked: 'Old master, what is Buddha?' (The old master) replied: 'No sealing, no planting.' Do you all understand? If you don't understand, I will explain further. 'No sealing, no planting' is like using thorny plants. Ascending the Hall (a Chan term for the Chan master ascending the seat to give a Dharma talk). Quoting an ancient person saying: 'A single dust arises, the earth is gathered.' The master (referring to the Chan master) said: 'A single leaf falls, autumn arrives in the world.' Ascending the Hall. Quoting Nanquan (referring to Chan Master Nanquan Puyuan) saying: 'To speak of 'tathata' (suchness, the nature of things) is already a change.' Today's monks must walk among different categories to succeed. So, how is walking among different categories done? The master said: 'A stone ox lies long in the spring mist, a wooden horse neighs when the autumn spring flows.' Ascending the Hall. Speaking gradually (referring to gradual enlightenment), returning to the ordinary aligns with the Dao. Discussing suddenness (referring to sudden enlightenment), leaving no traces. Even discussing sudden enlightenment and returning to the ordinary is forced. Asked: 'What is it like when the precious sword is not yet out of its scabbard?' The master said: 'Stay.' (The monk) said: 'What is it like after it is out of its scabbard?' The master said: 'Dot.' The monk prostrated. The master said: 'Three, three.' Asked: 'What is Buddha?' The master said: 'A Persian (referring to ancient Persia) leans on a night terrace.' Asked: 'An ancient person said: 'Those who rely on words are lost, those who cling to phrases are confused.' What if the student does not do either?' The master said: 'Examine your tongue.' (The monk) said: 'The government does not allow a needle, but private traffic allows carriages and horses.' The master said: 'A clever person is hard to find.' Asked: 'The bright moon cannot be covered by sea clouds, its light shines straight through the crystal palace. What is it like?' The master said: 'Break it open and come see me.' Asked: 'The Buddha's body fills the Dharma realm (referring to the universe), I don't know, where does it walk?' The master said: 'How much do the eyebrows weigh?' (The monk) said: 'Without leaving this place, it is always serene.' The master said: 'Stuck in the shell, lost in the seal.' Asked: 'Without relying on verbal expression, please give the master's definitive instruction.' The master said: 'The iron gate road is dangerous.' Asked: 'What is Buddha?' The master said: 'The old monk has no teeth at the door.' (The monk) said: 'Why is that?' The master said: 'Just because the old monk slanders the Buddha.'
Chan Master Daodao Guquan of Nanyue Banana Hermitage
A person from Quanzhou. Received the Dharma from Fenyang (referring to Chan Master Fenyang Shanzhao). Wandered freely in Hunan. Later visited his fellow student Ciming (referring to Chan Master Ciming Chuyuan). Ciming asked: 'White clouds lie across the valley entrance, where does the Daoist come from?' The master looked around and said: 'Where did the fire come from last night, burning out the tombs of the ancients?' Ciming said: 'Not there yet, say more.'
師作虎聲。明以坐具便摵。師接住。推明置禪床上。明卻作虎聲。師大笑曰。我見七十餘員善知識。今日始遇作家 法昌遇來參。問庵主在么。師曰。誰曰行腳僧。師曰。作甚麼。曰禮拜庵主。師曰。恰值庵主不在曰你聻。師曰。向道不在說甚麼你我。拽棒趁出。遇次日再來。師又趁出。遇一日又來。問庵主在么。師曰。誰曰行腳僧。揭簾便入。師攔胸搊住曰。我這裡狼虎縱橫。尿床鬼子。三回兩度來。討甚麼。曰人言。庵主親見汾陽來。師解衣抖擻曰。你道我見汾陽。有多少奇特。曰如何是庵中主。師曰。入門須辨取。曰莫祇這便是么。師曰。賺卻幾多人。曰前言何在。師曰。聽事不真。喚鐘作甕。曰萬法泯時全體現。君臣合處正中邪去也。師曰。驢漢不會。便休亂統作么。曰未審。客來將何祇待。師曰。雲門糊餅趙州茶。曰恁么則謝師供養去也。師叱曰。我這裡火種也未有。早言謝供養 師因大雪作偈曰今朝甚好雪。紛紛如秋月。文殊不出頭。普賢呈丑拙 慈明遷住福嚴。師又往省之。少留而還。作偈寄之曰。相別而今又半年。不知誰共對談禪。一般秀色湘山裡。汝自匡徒我自眠。明覽笑而已 又嘗作偈曰。我又誰管你天。誰管你地。著個破紙襖。一味工打睡。任地金烏東上。玉兔西墜。榮辱何預我。興亡不相關
。一條拄杖一葫蘆。閑走南山與北山 宋仁宗嘉祐中。被妖言誤。配郴州牢城。盛暑負土。經通衢弛擔。說偈曰。今朝六月六。谷泉受罪足。不是上天堂。便是入地獄。言訖微笑。泊然如蟬蛻。阇維。舍利不可勝數。郴人塔之。至今祠焉。
蘄州黃梅龍華寺曉愚禪師
到五祖戒處。祖問。不落唇吻一句。作么生道。師曰。老老大大。話頭也不照顧。祖便喝。師亦喝。祖拈棒。師拍手便出。祖召曰。阇黎且住話在。師將坐具。搭在肩上。更不回首 上堂。摩騰入漢。已涉繁詞。達磨西來。不守己分。山僧今日與么道也。是為他閑事長無明。
安吉州天聖皓泰禪師
到瑯玡。玡問。埋兵掉鬥。未是作家。匹馬單槍。便請相見。師指玡曰。將頭不猛。帶累三軍。玡打師一坐具。師亦打玡一坐具。玡接住曰。適來一坐具。是山僧令行。上座一坐具。落在甚麼處。師曰。伏惟尚饗。玡拓開曰。五更侵早起更有夜行。人。師曰。賊過後張弓。玡曰。且坐喫茶 住后。僧問。如何是佛。師曰。黑漆聖僧。曰如何是佛法大意。師曰。看墻似土色。
唐州龍潭智圓禪師
辭汾陽。陽曰。別無送路。與子一枝拄杖。一條手巾。師曰。手巾和尚受用。拄杖即不消得。陽曰。汝但將去。有用處在。師便收
【現代漢語翻譯】 現代漢語譯本： 一位禪師拿著一根枴杖，帶著一個葫蘆，悠閒地走在南山和北山之間。宋仁宗嘉祐年間（1056-1063），他被妖言所迷惑，被流放到郴州牢城。在盛夏時節，他揹著泥土，經過交通要道時放下擔子，說了偈語：『今朝六月六，谷泉受罪足。不是上天堂，便是入地獄。』說完，他微笑著，像蟬蛻一樣安然離世。火化后，舍利多得數不清。郴州人建塔供奉他，至今還在祭祀。
蘄州黃梅龍華寺的曉愚禪師
到五祖戒禪師處，五祖問：『不落在言語文字上的一句，該怎麼說？』曉愚禪師說：『老老大大，話頭也不照顧。』五祖便喝斥他，曉愚禪師也喝斥五祖。五祖拿起棒子，曉愚禪師拍手便走了。五祖叫道：『阇黎（梵語，意為「老師」）且慢，話還在。』曉愚禪師將坐具搭在肩上，頭也不回。上堂說法時說：摩騰（東漢時來華傳教的印度僧人）入漢，已經涉及繁瑣的言辭。達磨（菩提達摩，禪宗初祖）西來，不守本分。山僧我今天這樣說，是為他閑事長無明（徒增煩惱）。』
安吉州天聖皓泰禪師
到瑯玡禪師處，瑯玡問：『埋兵掉鬥，還不是真正的行家。匹馬單槍，才請你相見。』皓泰禪師指著瑯玡說：『將頭不猛，帶累三軍。』瑯玡打了他一坐具，皓泰禪師也打了瑯玡一坐具。瑯玡接住說：『剛才我打你一坐具，是山僧我行使命令。上座你打我一坐具，落在什麼地方？』皓泰禪師說：『伏惟尚饗（希望您享用祭品）。』瑯玡打開說：『五更侵早起，更有夜行人。』皓泰禪師說：『賊過後張弓。』瑯玡說：『且坐喫茶。』住持寺院后，有僧人問：『如何是佛？』皓泰禪師說：『黑漆聖僧。』僧人問：『如何是佛法大意？』皓泰禪師說：『看墻似土色。』
唐州龍潭智圓禪師
辭別汾陽善昭禪師時，汾陽說：『沒有別的送行禮物，送你一根枴杖，一條手巾。』智圓禪師說：『手巾和尚我可以用，枴杖就不需要了。』汾陽說：『你只管拿去，有用處在。』智圓禪師便收下了。
【English Translation】 English version: A Chan master, with a staff and a gourd, leisurely walked between the South Mountain and the North Mountain. During the Jiayou period (1056-1063) of Emperor Renzong of Song Dynasty, he was misled by rumors and exiled to Chenzhou Prison City. In the scorching summer, he carried soil and, passing through the thoroughfare, put down his burden and recited a verse: 'Today is the sixth day of the sixth month, Guquan has suffered enough. If not ascending to heaven, then entering hell.' After saying this, he smiled and passed away peacefully like a cicada shedding its skin. After cremation, the relics were countless. The people of Chenzhou built a pagoda to enshrine him, and they still worship him today.
Chan Master Xiaoyu of Longhua Temple in Huangmei, Qizhou
Arriving at Chan Master Wuzu Jie's place, Wuzu asked: 'How to say a sentence that does not fall into words and language?' Chan Master Xiaoyu said: 'So old, not even taking care of the topic.' Wuzu then shouted at him, and Chan Master Xiaoyu also shouted at Wuzu. Wuzu picked up a stick, and Chan Master Xiaoyu clapped his hands and left. Wuzu called out: 'Dharma Master (Sanskrit for 'teacher'), please wait, the words are still there.' Chan Master Xiaoyu put the sitting mat on his shoulder and did not look back. When giving a lecture, he said: 'Moteng (an Indian monk who came to China to preach during the Eastern Han Dynasty) entering Han, has already involved complicated words. Dharma (Bodhidharma, the first patriarch of Zen Buddhism) coming from the West, does not keep to his own duty. This mountain monk says this today, it is to increase ignorance for his idle affairs.'
Chan Master Haotai of Tiansheng Temple in Anji Prefecture
Arriving at Chan Master Langya's place, Langya asked: 'Burying soldiers and dropping the dipper is not yet a true expert. A single horse and a single spear, then I invite you to meet.' Chan Master Haotai pointed at Langya and said: 'The general's head is not fierce, implicating the three armies.' Langya hit him with a sitting mat, and Chan Master Haotai also hit Langya with a sitting mat. Langya caught it and said: 'Just now I hit you with a sitting mat, it was this mountain monk exercising his command. Where does the sitting mat that you hit me with fall?' Chan Master Haotai said: 'I respectfully offer it for your enjoyment.' Langya opened it and said: 'Rising early in the morning, there are still night travelers.' Chan Master Haotai said: 'Drawing the bow after the thief has passed.' Langya said: 'Please sit down and have tea.' After residing in the temple, a monk asked: 'What is Buddha?' Chan Master Haotai said: 'A black lacquer holy monk.' The monk asked: 'What is the great meaning of the Buddha-dharma?' Chan Master Haotai said: 'Looking at the wall, it resembles the color of earth.'
Chan Master Zhiyuan of Longtan Temple in Tang Prefecture
When bidding farewell to Chan Master Fenyang Shanzhao, Fenyang said: 'I have no other farewell gift, I will give you a staff and a towel.' Chan Master Zhiyuan said: 'I, the monk, can use the towel, but I don't need the staff.' Fenyang said: 'Just take it, it will be useful.' Chan Master Zhiyuan then accepted it.
。陽曰。又道不用。師便喝。陽曰。已后不讓臨濟。師曰。正令已行。陽來日送出三門。乃問。汝介山逢尉遲時如何。師曰。一刀兩段。陽曰。彼現那叱。又作么生。師拽杖便行。陽喝曰。這回全體分付 住后。僧問。承教有言。是真精進。是名真法供養如來。如何是真法。師曰。夜聚曉散 問如何是龍潭劍。師曰。觸不得。曰用者如何。師曰。白骨連山 問昔日窮經。今日參禪。此理如何。師曰。兩彩一賽。曰作么生領會。師曰。去後不留蹤 問如何是佛。師曰。火燒不燃 問古殿無佛時如何。師曰。三門前合掌。
舒州投子圓修禪師
僧問。達磨未來時如何。師曰。出口入耳。曰來后如何。師曰。叉手並足。
汾州太子院道一禪師
僧問。如何是佛。師曰。賣扇老婆手遮日 問紅輪未出時如何。師曰。照燭分明。曰出后如何。師曰。撈天摸地 問如何是學人親切處。師曰。慈母抱嬰兒。曰如何是學人轉身處。師曰。街頭巷尾。曰如何是學人著力處。師曰。千斥擔子兩頭搖 問古曲無音韻。如何和得齊。師曰。三九二十七。籬頭吹觱栗。曰宮商角徴非關妙。石人拊掌笑呵呵。師曰。同道方知。
葉縣省禪師法嗣
舒州浮山法遠圓鑒禪師
鄭州王氏子。年十九。游并州。
【現代漢語翻譯】 陽（人名）說：『又說不用。』 師父便喝斥。陽（人名）說：『以後不讓臨濟（禪宗大師）。』 師父說：『正令已經施行。』 陽（人名）第二天送到三門。於是問：『你介山（地名）逢尉遲（人名）時如何？』 師父說：『一刀兩段。』 陽（人名）說：『彼現那叱（佛教護法神），又怎麼樣？』 師父拄著枴杖便走。陽（人名）喝道：『這回全體分付。』
住持后，僧人問：『承教有言，是真精進，是名真法供養如來（佛的稱號）。如何是真法？』 師父說：『夜聚曉散。』 問：『如何是龍潭劍？』 師父說：『觸不得。』 說：『用者如何？』 師父說：『白骨連山。』 問：『昔日窮經，今日參禪，此理如何？』 師父說：『兩彩一賽。』 說：『怎麼領會？』 師父說：『去後不留蹤。』 問：『如何是佛（覺悟者）？』 師父說：『火燒不燃。』 問：『古殿無佛時如何？』 師父說：『三門前合掌。』
舒州（地名）投子（山名）圓修禪師
僧人問：『達磨（菩提達摩，禪宗初祖）未來時如何？』 師父說：『出口入耳。』 說：『來后如何？』 師父說：『叉手並足。』
汾州（地名）太子院道一禪師
僧人問：『如何是佛（覺悟者）？』 師父說：『賣扇老婆手遮日。』 問：『紅輪未出時如何？』 師父說：『照燭分明。』 說：『出后如何？』 師父說：『撈天摸地。』 問：『如何是學人親切處？』 師父說：『慈母抱嬰兒。』 說：『如何是學人轉身處？』 師父說：『街頭巷尾。』 問：『如何是學人著力處？』 師父說：『千尺擔子兩頭搖。』 問：『古曲無音韻，如何和得齊？』 師父說：『三九二十七，籬頭吹觱栗。』 說：『宮商角徴非關妙，石人拊掌笑呵呵。』 師父說：『同道方知。』
葉縣（地名）省禪師法嗣
舒州（地名）浮山（山名）法遠圓鑒禪師
鄭州（地名）王氏之子，十九歲，遊歷并州（地名）。』
【English Translation】 Yang said, 'Again, it is said to be unnecessary.' The master then shouted. Yang said, 'Hereafter, I will not yield to Linji (a Chan master).' The master said, 'The correct order has already been carried out.' The next day, Yang was sent out of the three gates. Then he asked, 'What is it like when you meet Yuchi (a person's name) at Jie Mountain (a place name)?' The master said, 'Cut in two with one stroke.' Yang said, 'What about when he manifests as Nata (a Buddhist guardian deity)?' The master dragged his staff and walked away. Yang shouted, 'This time, everything is entrusted.'
After becoming abbot, a monk asked, 'It is said in the teachings, 'True diligence is called true Dharma offering to Tathagata (an epithet of the Buddha).' What is true Dharma?' The master said, 'Gathering at night and dispersing at dawn.' Asked, 'What is the Dragon Pool Sword?' The master said, 'Cannot be touched.' Said, 'What about the user?' The master said, 'White bones connecting mountains.' Asked, 'In the past, I exhausted the scriptures; today, I practice Chan. What is the principle?' The master said, 'Two colors, one competition.' Said, 'How to understand?' The master said, 'Leaving no trace behind.' Asked, 'What is Buddha (the enlightened one)?' The master said, 'Burning without igniting.' Asked, 'What is it like when there is no Buddha in the ancient hall?' The master said, 'Joining palms in front of the three gates.'
Chan Master Yuanxiu of Touzi (mountain name) in Shuzhou (place name)
A monk asked, 'What was it like before Dharma (Bodhidharma, the first patriarch of Chan Buddhism) came?' The master said, 'Out of the mouth, into the ear.' Said, 'What is it like after he came?' The master said, 'Hands folded, feet together.'
Chan Master Daoyi of the Prince's Monastery in Fenzhou (place name)
A monk asked, 'What is Buddha (the enlightened one)?' The master said, 'An old woman selling fans shields the sun with her hand.' Asked, 'What is it like before the red sun rises?' The master said, 'Illuminating clearly.' Said, 'What is it like after it rises?' The master said, 'Groping for the sky and touching the earth.' Asked, 'What is the intimate place for a student?' The master said, 'A loving mother holding her baby.' Said, 'What is the turning point for a student?' The master said, 'Streets and alleys.' Asked, 'What is the place where a student exerts effort?' The master said, 'A thousand-foot pole swaying at both ends.' Asked, 'The ancient melody has no rhythm; how can it be harmonized?' The master said, 'Three nines are twenty-seven; blowing the reed pipe at the fence.' Said, 'The five notes are not related to the mystery; the stone man claps his hands and laughs heartily.' The master said, 'Only those who share the path know.'
A Dharma heir of Chan Master Sheng of Yexian (place name)
Chan Master Fayuan Yuanjian of Fushan (mountain name) in Shuzhou (place name)
The son of the Wang family of Zhengzhou (place name), at the age of nineteen, traveled to Bingzhou (place name).'
投三交嵩出家。為沙彌時。見僧入室。問趙州庭柏因緣。嵩詰其僧。師在傍有省。進具后。謁汾陽葉縣。皆蒙印可。嘗與達觀穎薛大頭七八輩。游蜀幾遭橫逆。師以智脫之。眾以師曉吏事。故號遠錄公。開堂日。僧問。師唱誰家曲。宗風嗣阿誰。師曰。八十翁翁輥繡毬。曰恁么則一句迥然開祖胄。三元戈甲振叢林。師曰。李陵元是漢朝臣 問如何是佛。師曰。大者如兄。小者如弟 問如何是祖師西來意。師曰。平地起骨堆 問祖師門下。壁立千仞。正令當行。十方坐斷。和尚將何表示。師曰。寒貓不捉鼠。曰莫便是為人處也無。師曰。波斯不繫腰 問新歲已臨。舊歲何往。師曰。目前無異怪。不用貼鍾馗。曰畢竟如何。師曰。將謂目前無。僧以手畫曰。爭奈這個何。師便打 師與王質。待制論道。畫一圓相曰。一不得匹馬單槍。二不得衣錦還鄉。鵲不得喜。鴉不得殃。速道速道。王罔措。師曰。勘破了也 上堂。更莫論古話。今祇據目前事。與你諸人。定奪區分。僧便問。如何是目前事。師曰。鼻孔。曰如何是向上事。師曰。眼睛 歐陽文忠公。聞師奇逸。造其室。未有以異之。與客棋。師坐其旁。文忠遽收局。請因棋說法。師即令撾鼓。升座曰。若論此事。如兩家著棋相似。何謂也。敵手知音。當機不讓。者是綴五
【現代漢語翻譯】 現代漢語譯本 投三交嵩（人名）出家。做沙彌（佛教術語，指出家后尚未受具足戒的男子）時，見到僧人進入方丈室，詢問趙州（禪宗大師）『庭前柏樹子』的因緣。嵩詰問那個僧人，師父在旁邊有所領悟。受具足戒后，拜訪汾陽（禪宗大師）和葉縣（禪宗大師），都得到他們的認可。曾經與達觀穎、薛大頭等七八人，遊歷四川，幾次遇到意外的災禍，師父用智慧化解了。眾人認為師父通曉官府事務，所以號稱『遠錄公』。 開堂說法時，僧人問道：『師父您唱的是哪一家的曲調？宗風傳承自哪一位祖師？』師父說：『八十歲的老翁玩弄繡球。』僧人說：『既然如此，那麼這一句話就迥然不同，開創了祖師的血脈，三元（指上元、中元、下元）的戈甲震動叢林。』師父說：『李陵（漢朝將領）原本就是漢朝的臣子。』 問：『什麼是佛？』師父說：『大者如兄，小者如弟。』 問：『什麼是祖師西來意（禪宗用語，指達摩祖師從西方來到中國的目的）？』師父說：『平地上堆起墳堆。』 問：『祖師門下，壁立千仞，正令當行，十方坐斷，和尚您將用什麼來表示？』師父說：『寒冷的貓不捉老鼠。』僧人說：『莫非這就是為人處世的地方嗎？』師父說：『波斯人不繫腰帶。』 問：『新年已經來臨，舊年到哪裡去了？』師父說：『目前沒有奇異怪誕的事情，不用張貼鍾馗。』僧人說：『到底如何呢？』師父說：『還以為目前沒有。』僧人用手畫了一個圈，說：『那這個又該如何解釋呢？』師父便打了他。 師父與王質（官名，待制）討論佛法，畫了一個圓相（佛教術語，表示圓滿的形象），說：『一不得匹馬單槍，二不得衣錦還鄉，鵲不得喜，鴉不得殃。』快說快說！王質不知所措。師父說：『被我勘破了！』 上堂說法時，師父說：『不要再談論古老的話題，現在只根據眼前的事情，與你們各位，確定決斷區分。』僧人便問：『什麼是眼前的事情？』師父說：『鼻孔。』僧人問：『什麼是向上（指追求更高境界）的事情？』師父說：『眼睛。』 歐陽文忠公（歐陽修，謚號文忠）聽說師父奇特灑脫，到他的住所拜訪，起初沒有覺得有什麼特別之處。歐陽修與客人下棋，師父坐在旁邊。歐陽修立刻收起棋局，請師父因下棋這件事說法。師父就讓人敲鼓，升座說法：『如果談論這件事，就像兩家下棋一樣。』什麼是這樣呢？『敵手知音，當機不讓，』這就是綴五（佛教術語，指五蘊）。』
【English Translation】 English version Tou Sanjiao Song (person's name) became a monk. When he was a Śrāmaṇera (Buddhist term, referring to a male who has left home but has not yet received full ordination), he saw a monk entering the abbot's room and asking about the cause and condition of Zhaozhou's (Zen master) 'cypress tree in the courtyard'. Song questioned the monk, and the master had some understanding from the side. After receiving full ordination, he visited Fenyang (Zen master) and Yexian (Zen master), and both of them approved of him. He once traveled to Sichuan with Da Guan Ying, Xue Datou, and seven or eight others, and encountered unexpected disasters several times. The master resolved them with his wisdom. The people thought that the master was familiar with official affairs, so they called him 'Lord Yuanlu'. When he opened the hall to preach, a monk asked: 'What tune are you singing, Master? Which patriarch does the Zen style inherit from?' The master said: 'An eighty-year-old man playing with an embroidered ball.' The monk said: 'If so, then this sentence is completely different, creating the bloodline of the patriarch, and the weapons of the Three Yuans (referring to Shangyuan, Zhongyuan, and Xiayuan) shake the jungle.' The master said: 'Li Ling (Han Dynasty general) was originally a minister of the Han Dynasty (206 BC–220 AD).' Asked: 'What is Buddha?' The master said: 'The elder is like a brother, the younger is like a younger brother.' Asked: 'What is the meaning of the Patriarch's coming from the West (Zen term, referring to the purpose of Bodhidharma's coming to China from the West)?' The master said: 'Piling up a grave on flat ground.' Asked: 'Under the Patriarch's gate, the walls stand thousands of feet high, the correct order is being carried out, and the ten directions are cut off. What will the abbot use to express it?' The master said: 'A cold cat doesn't catch mice.' The monk said: 'Could this be the place to deal with people?' The master said: 'Persians don't wear belts.' Asked: 'The new year has arrived, where has the old year gone?' The master said: 'There are no strange things at present, no need to post Zhong Kui.' The monk said: 'What is it after all?' The master said: 'I thought there was nothing at present.' The monk drew a circle with his hand and said: 'Then how to explain this?' The master hit him. The master discussed Buddhism with Wang Zhi (official title, Daizhi), drew a circle (Buddhist term, representing a complete image), and said: 'One must not be alone, two must not return home in brocade, magpies must not be happy, and crows must not be in trouble.' Say it quickly! Wang Zhi didn't know what to do. The master said: 'I have seen through it!' When he ascended the hall to preach, the master said: 'Don't talk about old topics anymore, now only according to the things in front of you, determine and distinguish with you all.' The monk then asked: 'What is the matter in front of you?' The master said: 'Nostrils.' The monk asked: 'What is the matter of going upward (referring to the pursuit of a higher realm)?' The master said: 'Eyes.' Ouyang Wenzhonggong (Ouyang Xiu, posthumous title Wenzhong) heard that the master was strange and unrestrained, and visited his residence. At first, he didn't think there was anything special about it. Ouyang Xiu was playing chess with a guest, and the master was sitting next to him. Ouyang Xiu immediately put away the chess game and asked the master to preach because of the chess game. The master then asked people to beat the drums and ascended the seat to preach: 'If you talk about this matter, it is like two families playing chess.' What is it like this? 'Opponents know each other, and don't give in when the opportunity arises,' this is Zhuiwu (Buddhist term, referring to the five aggregates).'
饒三。又通一路始得。有一般底祇解。閉門作活。不會奪角沖關。硬節與虎口齊。彰局破后。徒勞綽斡。所以道。肥邊易得。廋肚難求。思行則往往失粘。心粗而時時頭撞。休夸國手謾說神仙。贏局輪籌。即不問。且道。黑白未分時。一著落在甚麼處。良久曰。從來十九路。迷悟幾多人。文忠嘉嘆。從容謂同僚曰。修初疑禪。語為虛誕。今日見此老機緣。所得所造。非悟明於心地。安能有此妙旨哉 上堂。天得一以清。地得一以寧。君王得一以治。天下衲僧得一。禍患臨身。擊禪床。下座 上堂。諸佛出世。建立化門。不離三身。智眼亦如摩醯首羅三目。何故。一隻。水泄不通。緇素難辯。一隻。大地全開。十方通暢。一隻。高低一顧。萬類齊瞻。雖然若是。本分衲僧。陌路相逢。別具通天正眼始得。所以道。三世諸佛不知有。貍奴白牯卻知有。且道。貍奴白牯知有。個甚麼事。要會么。深秋簾幙千家雨。落日樓臺一笛風 師暮年休于會聖巖。敘佛祖奧義。作九帶曰。佛正法眼帶。佛法藏帶。理貫帶。事貫帶。理事縱橫帶。屈曲垂帶。妙葉兼帶。金針雙鎖帶。平懷常實帶。學者既已傳誦。師曰。若據圓極法門。本具十數。今此九帶。已為諸人說了。更有一帶。還見得么。若也見得。親切分明。卻請出來對眾說看。說得
【現代漢語翻譯】 現代漢語譯本： 饒三。又通過一條路才得以領悟。有一種人只是理解表面，閉門造車，不會爭奪要角，突破難關。強硬的棋子與虎口並列，即使佈局被破壞，也只是徒勞地調整。所以說，肥邊容易得到，瘦肚難以尋求。思考行動則常常失去粘性，心粗則時時碰壁。不要誇耀國手，不要妄談神仙，贏棋輪流計算，暫且不問。且說，黑白未分之時，一著棋落在什麼地方？良久之後說，『從來十九路（指圍棋棋盤），迷惑領悟多少人。』文忠（人名）嘉獎贊嘆，從容地對同僚說：『修初（人名）懷疑禪宗的言語是虛妄荒誕的，今天見到這位老人的機緣，所得所造，如果不是在心地開悟明白，怎麼能有這種精妙的旨意呢？』 上堂說法。天得到『一』（指道）而清明，地得到『一』（指道）而安寧，君王得到『一』（指道）而治理天下，天下衲僧（指僧人）得到『一』（指道），禍患就會降臨自身。敲擊禪床。下座。 上堂說法。諸佛出世，建立教化之門，不離法身、報身、應身三身。智慧之眼也像摩醯首羅（印度教主神濕婆的別名）的三隻眼睛一樣。為什麼呢？一隻眼睛，水泄不通，僧俗難以分辨；一隻眼睛，大地完全敞開，十方通暢；一隻眼睛，高低一顧，萬類齊齊仰望。雖然如此，本分的衲僧（指僧人），在陌路上相逢，必須另外具備通天的正眼才行。所以說，『三世諸佛不知道有，貍奴（貓）白牯（白牛）卻知道有。』且說，貍奴白牯知道有，是什麼事？想要領會嗎？深秋簾幕千家雨，落日樓臺一笛風。 老師晚年隱居在會聖巖，敘述佛祖的奧義，作九帶（指九種修行境界）說：佛正法眼帶、佛法藏帶、理貫帶、事貫帶、理事縱橫帶、屈曲垂帶、妙葉兼帶、金針雙鎖帶、平懷常實帶。學者們已經傳誦，老師說：『如果根據圓滿至極的法門，本來具備十種，現在這九帶，已經為諸位說了。還有一種帶，還看得見嗎？如果也看得見，親切分明，就請出來當衆說看，說得……』
【English Translation】 English version: Rao San. Only through one path can one attain understanding. There are those who merely grasp the surface, engaging in self-imposed isolation, unable to seize crucial points and overcome difficulties. A rigid piece alongside the tiger's mouth, even if the layout is disrupted, adjustments are futile. Thus, a 'fat' side is easily obtained, but a 'lean' belly is hard to come by. Deliberate action often leads to loss of connection, and a coarse mind constantly encounters obstacles. Do not boast of national masters, nor speak idly of immortals. Winning games and calculating scores are not the question. Tell me, when black and white are yet undivided, where does the first move land? After a long pause, he said, 'From the beginning, the nineteen roads (referring to the Go board) have bewildered and enlightened countless people.' Wenzhong (person's name) praised and said to his colleagues, 'Xiu Chu (person's name) doubted that the words of Zen were empty and absurd. Today, seeing this old man's opportunity, what he has gained and created, if not enlightened in the mind, how could he have such subtle meaning?' Ascending the hall to preach. Heaven attains 'one' (referring to the Tao) and becomes clear, earth attains 'one' (referring to the Tao) and becomes peaceful, the king attains 'one' (referring to the Tao) and governs the world, if the monks attain 'one' (referring to the Tao), misfortune will befall them. Strike the Zen platform. Descend from the seat. Ascending the hall to preach. All Buddhas appear in the world, establishing the gate of teaching, inseparable from the three bodies: Dharmakaya, Sambhogakaya, and Nirmanakaya. The eye of wisdom is also like the three eyes of Maheśvara (another name for the Hindu deity Shiva). Why? One eye, impenetrable, making it difficult to distinguish between monks and laity; one eye, the earth completely open, all directions unobstructed; one eye, a single glance at high and low, all beings look up in unison. Even so, a dutiful monk, meeting on a strange road, must possess another eye of true insight that penetrates the heavens. Therefore, it is said, 'The Buddhas of the three worlds do not know it, but the cat (Linu) and the white cow (Baigu) do know it.' Tell me, what is it that the cat and the white cow know? Do you want to understand? Deep autumn, rain on the curtains of thousands of homes; setting sun, a flute's wind on the terraces. In his later years, the teacher retired to Huisheng Rock, narrating the profound meaning of the Buddha, and composed the Nine Belts (referring to nine stages of practice), saying: Buddha's Right Dharma Eye Belt, Buddha's Dharma Treasure Belt, Principle Penetration Belt, Matter Penetration Belt, Principle and Matter Interwoven Belt, Curving Hanging Belt, Subtle Leaf Combined Belt, Golden Needle Double Lock Belt, Peaceful Mind Constant Reality Belt. Scholars have already recited them. The teacher said, 'If according to the perfect and ultimate Dharma gate, there are originally ten, now these nine belts have already been spoken for you all. Is there still one belt that can be seen? If it can also be seen, clearly and distinctly, then please come out and speak it in public, speak of...'
分明。許汝通前九帶。圓明道眼。若見不親切。說不相應。唯依吾語。而為已解。則名謗法。諸人到此如何。眾無語。師叱之而去。
汝州寶應院法昭演教禪師
僧問。一言合道時如何。師曰。七顛八倒。曰學人禮拜。師曰。教休不肯休。直待雨淋頭 問大通智勝佛。十劫坐道場。佛法不現前。不得成佛道。為甚麼不得成佛道。師曰。赤腳騎鐵驢。直至海南居 上堂。十二時中。許你一時絕學。即是學佛法不見。阿難多聞第一。卻被迦葉擯出。不得結集。方知聰明博學。記持憶想。向外馳求。與靈覺心。轉沒交涉。五蘊殼中。透脫不過。順情生喜。違情生怒。蓋覆深厚。自纏自縛。無有解脫。流浪生死。六根為患。眾苦所逼。無自由分。而被妄心於中主宰。大丈夫兒。早構取好。喝一喝曰。參 上堂。寶應門風險。入者喪全身。作么生是出身一句。若道不得。三十年後。
唐州大乘山慧果禪師
僧問。如何是從上來傳底意。師曰。金盤拓出衆人看 問撥塵見佛時如何。師曰撥塵即乖。見佛即錯。曰總不如是時如何。師曰。錯 問如何是道。師曰。寬處寬。窄處窄。曰如何是道中人。師曰。苦處苦。樂處樂。曰道與道中人。相去多少。師曰十萬八千 問如何是祖師西來意。師曰。天晴日。出曰
【現代漢語翻譯】 現代漢語譯本： 分明。允許你領會前九帶（指禪宗的九個階段）。圓滿光明的道眼。如果見解不親切，說法不相應，只按照我的話語，就認為是自己的理解，這就叫做誹謗佛法。諸位到這裡怎麼樣呢？眾人都無語。禪師呵斥他們離開了。
汝州寶應院法昭演教禪師
僧人問：『一句話與道相合時怎麼樣？』禪師說：『七顛八倒。』僧人說：『學人禮拜。』禪師說：『教你休息卻不肯休息，直到被雨淋濕了頭。』問：『大通智勝佛（Mahābhijñābhū Buddha），十劫（kalpa）坐在道場，佛法不現前，不得成佛道，為什麼不得成佛道？』禪師說：『赤腳騎著鐵驢，一直到海南居住。』上堂說法：『十二時辰中，允許你一時停止學習，這就是學習佛法卻不見佛法。阿難（Ānanda）多聞第一，卻被迦葉（Kāśyapa）擯斥出去，不得參與結集。才知道聰明博學，記持憶想，向外馳求，與靈覺之心，完全沒有關係。在五蘊（skandha）的殼中，透脫不過。順從情慾就生起喜悅，違背情慾就生起憤怒，蓋覆深厚，自己纏縛自己，沒有解脫，流浪生死，六根（ṣaḍindriya）成為禍患，被眾苦所逼迫，沒有自由，而被妄心在其中主宰。大丈夫兒，早點做好準備。』喝一聲說：『參！』上堂說法：『寶應門風險，進入的人喪失全身。怎麼說才是出身的一句？如果說不出來，三十年後，』
唐州大乘山慧果禪師
僧人問：『如何是從上來傳的意？』禪師說：『金盤托出眾人看。』問：『撥開塵土見到佛時怎麼樣？』禪師說：『撥開塵土就錯了，見到佛也錯了。』說：『總不如是時怎麼樣？』禪師說：『錯。』問：『如何是道？』禪師說：『寬處寬，窄處窄。』說：『如何是道中人？』禪師說：『苦處苦，樂處樂。』問：『道與道中人，相差多少？』禪師說：『十萬八千。』問：『如何是祖師西來意？』禪師說：『天晴日出。』
【English Translation】 English version: Clearly. I permit you to understand the nine stages (referring to the nine stages of Zen). The perfectly enlightened eye of the Way. If your understanding is not intimate, and your teachings are not corresponding, and you merely rely on my words, considering it your own understanding, then this is called slandering the Dharma. What about you all here? The assembly was silent. The Zen master scolded them and left.
Zen Master Fachao Yanjiao of Baoying Monastery in Ruzhou
A monk asked, 'What is it like when a single word accords with the Way?' The master said, 'Seven tumbles and eight falls.' The monk said, 'This student bows.' The master said, 'I tell you to rest, but you refuse to rest, until your head is soaked by the rain.' Asked, 'The Mahābhijñābhū Buddha sat in the bodhimaṇḍa for ten kalpas, but the Buddha-dharma did not appear, and he could not attain Buddhahood. Why could he not attain Buddhahood?' The master said, 'Riding a iron donkey barefoot, all the way to Hainan.' Ascending the hall, he said, 'Among the twelve periods of the day, I allow you one period to cease learning, which is to study the Buddha-dharma without seeing it. Ānanda was foremost in hearing, yet he was expelled by Kāśyapa and was not allowed to participate in the compilation. Only then did he realize that cleverness and erudition, memorization and recollection, and seeking outward, have absolutely no connection with the mind of spiritual awareness. Within the shell of the five skandhas, one cannot break through. Following emotions gives rise to joy, and opposing emotions gives rise to anger, the covering is deep and thick, self-entangled and self-bound, without liberation, wandering in saṃsāra, the six indriyas become a calamity, oppressed by all kinds of suffering, without freedom, and dominated by the deluded mind within. Great heroes, prepare yourselves early.' He shouted, 'Participate!' Ascending the hall, he said, 'The gate of Baoying is perilous, those who enter lose their whole body. How do you say a phrase to emerge from it? If you cannot say it, after thirty years,'
Zen Master Huiguo of Dacheng Mountain in Tangzhou
A monk asked, 'What is the meaning transmitted from the past?' The master said, 'A golden plate is held out for all to see.' Asked, 'What is it like when one sees the Buddha by brushing away the dust?' The master said, 'Brushing away the dust is wrong, seeing the Buddha is also wrong.' Said, 'What if it is not like that at all?' The master said, 'Wrong.' Asked, 'What is the Dao?' The master said, 'Wide where it is wide, narrow where it is narrow.' Said, 'What is a person in the Dao?' The master said, 'Suffering where there is suffering, joy where there is joy.' Asked, 'How far apart are the Dao and the person in the Dao?' The master said, 'One hundred and eight thousand.' Asked, 'What is the meaning of the Patriarch's coming from the West?' The master said, 'Clear sky, the sun rises.'
學人不會。師曰。雨下泥生。
禪鼎諲禪師法嗣
荊南府開聖寶情山主
僧問。如何是開聖境。師曰。三烏引路。曰如何是境中人。師曰。二虎巡山。
天臺山妙智寺光云禪師
僧問。如何是祖師西來意。師曰。東籬黃菊。曰意旨如何。師曰。九日重陽。
谷隱聰禪師法嗣
潤州金山曇潁達觀禪師
杭州丘氏子。首謁大陽玄。問洞山特設偏正君臣。意明何事。陽曰。父母未生時事。師曰。如何體會。陽曰。夜半正明。天曉不露。師惘然。遂謁谷隱舉前話。隱曰。大陽不道不是。祇是口門窄。滿口說未盡。老僧即不然。師問。如何是父母未生時事。隱曰。糞墼子。師曰。如何是夜半正明天曉不露。隱曰。牡丹花下睡貓兒。師愈疑駭。一日普請。隱問。今日運薪耶。師曰。然隱曰。雲門問僧。人般柴。柴般人。如何會。師無對。隱曰。此事。如人學書。點畫可效者工。否者拙。蓋未能忘法耳。當筆忘手。手忘心。乃可也。師於是默契。良久曰。如石頭云。執事元是迷。契理亦非悟。隱曰。汝以為藥語。為病語。師曰。是藥語。隱呵曰。汝以病為藥。又安可哉。師曰。事如函得蓋。理如箭直鋒。妙寧有加者。而猶以為病。實未喻旨。隱曰。妙至是。亦祇名理事。祖師意旨
【現代漢語翻譯】 學人（求學者）不明白。 禪師說：『下雨就會產生泥土。』
禪鼎諲（Chán Dǐng Yīn）禪師的法嗣
荊南府（今湖北江陵一帶）開聖寶情山的主持
僧人問：『什麼是開聖境？』 禪師說：『三隻烏鴉引路。』 僧人問：『什麼是境中人？』 禪師說：『兩隻老虎巡山。』
天臺山（位於浙江省）妙智寺光云禪師
僧人問：『什麼是祖師西來意（Bodhidharma's intention in coming from the West）？』 禪師說：『東籬的黃色菊花。』 僧人問：『意旨如何？』 禪師說：『九月九日的重陽節。』
谷隱聰（Gǔ Yǐn Cōng）禪師的法嗣
潤州（今江蘇鎮江）金山曇潁（Tán Yǐng）達觀禪師
杭州丘氏的子弟。 最初拜訪大陽玄（Dàyáng Xuán）禪師，問：『洞山（Dòngshān）特意設立偏正君臣（Five Ranks of Tozan），意在說明什麼事？』 大陽（Dàyáng）說：『父母未生時事。』 禪師說：『如何體會？』 大陽（Dàyáng）說：『夜半正明，天曉不露。』 禪師茫然不解。 於是拜訪谷隱（Gǔ Yǐn），舉出之前的話。 谷隱（Gǔ Yǐn）說：『大陽（Dàyáng）說的不是不對，只是口門太窄，沒有完全說盡。 老僧我就不是這樣。』 禪師問：『什麼是父母未生時事？』 谷隱（Gǔ Yǐn）說：『糞墼子（dung clod）。』 禪師說：『如何是夜半正明天曉不露？』 谷隱（Gǔ Yǐn）說：『牡丹花下睡貓兒。』 禪師更加疑惑。 一天，大家一起勞動，谷隱（Gǔ Yǐn）問：『今天運柴嗎？』 禪師說：『是的。』 谷隱（Gǔ Yǐn）說：『雲門（Yúnmén）問僧人：人搬柴，柴搬人，如何理解？』 禪師無言以對。 谷隱（Gǔ Yǐn）說：『這件事，就像人學習書法，點畫可以模仿的就工整，否則就笨拙，這是因為未能忘記法則啊。 應當筆忘手，手忘心，才可以。』 禪師於是默默領會。 良久說：『就像石頭（Shítóu）禪師說的：執事元是迷，契理亦非悟。』 谷隱（Gǔ Yǐn）說：『你以為是藥語，還是病語？』 禪師說：『是藥語。』 谷隱（Gǔ Yǐn）呵斥說：『你以病為藥，又怎麼可以呢？』 禪師說：『事如函得蓋，理如箭直鋒，妙寧有加者，而猶以為病，實在沒有領悟旨意。』 谷隱（Gǔ Yǐn）說：『妙到如此，也只是名理事，祖師意旨（Patriarch's intention）又在哪裡？』
【English Translation】 The student did not understand. The master said, 'When it rains, mud is produced.'
Successor of Chan Master Chan Ding Yin (禪鼎諲)
Abbot of Kai Sheng Bao Qing Mountain in Jingnan Prefecture (荊南府)
A monk asked, 'What is the realm of Kai Sheng?' The master said, 'Three crows lead the way.' The monk asked, 'What are the people in the realm?' The master said, 'Two tigers patrol the mountain.'
Chan Master Guang Yun of Miaozhi Temple on Mount Tiantai (天臺山)
A monk asked, 'What is the meaning of Bodhidharma's intention in coming from the West (祖師西來意)?' The master said, 'The yellow chrysanthemums by the eastern fence.' The monk asked, 'What is the meaning?' The master said, 'The Double Ninth Festival (重陽) on the ninth day of the ninth month.'
Successor of Chan Master Gu Yin Cong (谷隱聰)
Chan Master Tan Ying Daguang of Jinshan Temple in Runzhou (潤州)
A son of the Qiu family from Hangzhou. He first visited Chan Master Dayang Xuan (大陽玄) and asked, 'Dongshan (洞山) specially established the Five Ranks of Tozan (偏正君臣). What is the intention in clarifying?' Dayang (大陽) said, 'The matter before parents were born.' The master said, 'How to understand it?' Dayang (大陽) said, 'Bright in the middle of the night, not revealed at dawn.' The master was at a loss. Then he visited Gu Yin (谷隱) and mentioned the previous conversation. Gu Yin (谷隱) said, 'What Dayang (大陽) said is not wrong, but the mouth is too narrow, and he did not say everything. The old monk is not like that.' The master asked, 'What is the matter before parents were born?' Gu Yin (谷隱) said, 'A dung clod (糞墼子).' The master said, 'What is bright in the middle of the night and not revealed at dawn?' Gu Yin (谷隱) said, 'A cat sleeping under peony flowers.' The master became more suspicious. One day, during communal labor, Gu Yin (谷隱) asked, 'Are you carrying firewood today?' The master said, 'Yes.' Gu Yin (谷隱) said, 'Yunmen (雲門) asked a monk, "People carry firewood, firewood carries people. How to understand?"' The master had no answer. Gu Yin (谷隱) said, 'This matter is like a person learning calligraphy. What can be imitated in strokes is skillful, otherwise it is clumsy. This is because one has not forgotten the rules. One should forget the hand with the brush, and forget the mind with the hand, then it is possible.' The master then silently understood. After a long time, he said, 'It is like what Chan Master Shitou (石頭) said: "Clinging to affairs is originally delusion, and conforming to principle is also not enlightenment."' Gu Yin (谷隱) said, 'Do you think it is medicine words or sickness words?' The master said, 'It is medicine words.' Gu Yin (谷隱) scolded, 'You take sickness as medicine, how can that be?' The master said, 'Affairs are like a box with a lid, principles are like an arrow with a straight point. Even if there is something added to the wonderful, and it is still considered sickness, one has not really understood the meaning.' Gu Yin (谷隱) said, 'Even if it is wonderful to this extent, it is only called affairs and principles. Where is the Patriarch's intention (祖師意旨)?'"
。智識所不能到。矧事理能盡乎。故世尊云。理障礙正見知。事障續諸生死。師恍如夢覺。曰如何受用。隱曰。語不離窠臼。安能出蓋纏。師嘆曰。才涉唇吻。便落意思。儘是死門。終非活路 住后。示眾。才涉唇吻。便落意思。儘是死門。俱非活路。直饒透脫。猶在沉淪。莫教孤負平生。虛度此世。要得不孤負平生么。拈拄杖卓一下曰。須是莫被拄杖瞞始得。看看拄杖子。穿過你諸人髑髏。𨁝跳入你鼻孔里去也。又卓一下 僧問。經文最初兩字。是甚麼字。師曰。以字。曰有甚麼交涉。師曰。八字。曰好賺人。師曰。謗此經故獲罪如是 問一百二十斤鐵枷。教阿誰擔。師曰。老僧。曰自作自受。師曰。苦苦 問和尚還曾唸佛也無。師曰。不曾唸佛。曰為甚麼不念佛。師曰。怕污人口 上堂。眾集定。首座出禮拜。師曰。好好問著。座低頭問話次。師曰。今日不答話。便歸方丈 上堂。山僧門庭別已改諸方轍。為文殊㧞出眼裡楔。教普賢休嚼口中鐵。勸人放開髂蛇手。與汝斫卻系驢橛。駐意擬思量。喝曰捏捏參 上堂。山僧平生。意好相撲。祇是無人搭對。今日且共首座搭對。捲起袈裟下座。索首座相撲。座才出。師曰。平地上吃交。便歸方丈 上堂。三世諸佛是奴婢。一大藏教是涕唾。良久曰。且道三世諸佛。是誰
【現代漢語翻譯】 現代漢語譯本：智慧和見識都無法到達的地方，更何況是事理能夠窮盡的呢？所以世尊說：『理障阻礙正確的見解和認知，事障延續各種生死輪迴。』這位禪師好像從夢中醒來，問道：『如何受用（如何運用，如何體悟）？』隱峰禪師說：『言語不離開舊有的框架，怎麼能超出覆蓋的束縛？』禪師感嘆道：『才一涉及唇舌，就落入意思的窠臼，全是死路，終究不是活路。』
住持寺院后，禪師向大眾開示：『才一涉及唇舌，就落入意思的窠臼，全是死路，都不是活路。即使透脫了這些，仍然還在沉淪之中。不要辜負平生，虛度此生。想要不辜負平生嗎？』拿起拄杖敲擊一下說：『必須不要被拄杖欺騙才行。看看這拄杖子，穿過你們所有人的頭顱，跳入你們的鼻孔里去了。』又敲擊一下。
有僧人問：『經文最初的兩個字，是什麼字？』禪師說：『以字。』僧人說：『有什麼關係？』禪師說：『八字。』僧人說：『好騙人。』禪師說：『誹謗此經，所以獲罪如此。』
有僧人問：『一百二十斤的鐵枷，教誰來承擔？』禪師說：『老僧。』僧人說：『自作自受。』禪師說：『苦啊，苦啊。』
有僧人問：『和尚您還唸佛嗎？』禪師說：『不曾唸佛。』僧人說：『為什麼不念佛？』禪師說：『怕污了人口。』
禪師上堂說法，大眾聚集完畢，首座（寺院中職位僅次於方丈的僧人）出來禮拜。禪師說：『好好問著。』首座低下頭正要發問，禪師說：『今天不回答問題。』便回方丈去了。
禪師上堂說法：『山僧我的門庭已經改變了各方的舊轍，為文殊（文殊菩薩，代表智慧）拔出眼裡的木楔，教普賢（普賢菩薩，代表實踐）停止嚼口中的鐵塊。勸人放開髂蛇的手，替你們砍斷系驢的木樁。』駐足用意思量，喝道：『捏捏參（不要執著于思量，要實際參悟）！』
禪師上堂說法：『山僧我平生，喜歡摔跤，只是沒有人搭對。今天且與首座搭對。』捲起袈裟下座，要與首座摔跤。首座剛出來，禪師說：『平地上吃交（比喻沒有理由的失敗）。』便回方丈去了。
禪師上堂說法：『三世（過去、現在、未來）諸佛是奴婢，一大藏教（佛教經典的總稱）是涕唾。』良久說：『且說三世諸佛，是誰？』
【English Translation】 English version: What wisdom and knowledge cannot reach, how can matters and principles exhaust? Therefore, the World Honored One said, 'The obstruction of principle hinders correct views and knowledge; the obstruction of affairs continues all births and deaths.' The master seemed to awaken from a dream and asked, 'How to benefit from it ( how to use it, how to realize it )?' Yin Feng ( name of a Zen master ) said, 'Words do not leave the old framework, how can they go beyond the covering entanglement?' The master sighed, 'As soon as it involves the lips and tongue, it falls into the rut of meaning, all of which are dead ends and ultimately not living paths.'
After residing in the monastery, the master addressed the assembly, 'As soon as it involves the lips and tongue, it falls into the rut of meaning, all of which are dead ends and none are living paths. Even if you break free from these, you are still sinking. Do not fail your life and waste this life.' Want to not fail your life? 'He picked up his staff and struck it once, saying, 'You must not be deceived by the staff. Look at this staff, piercing through all of your skulls and jumping into your nostrils.' He struck it again.
A monk asked, 'What are the first two words of the scripture?' The master said, 'The word 'yi' ( meaning 'with', 'by', 'because of' ).' The monk said, 'What is the relationship?' The master said, 'Eight characters.' The monk said, 'So deceptive.' The master said, 'Slandering this scripture results in such a sin.'
A monk asked, 'Who should bear the iron yoke of one hundred and twenty pounds?' The master said, 'The old monk.' The monk said, 'You reap what you sow.' The master said, 'Bitter, bitter.'
A monk asked, 'Does the abbot recite the Buddha's name?' The master said, 'I have never recited the Buddha's name.' The monk said, 'Why don't you recite the Buddha's name?' The master said, 'I am afraid of defiling my mouth.'
The master ascended the hall to preach, and when the assembly had gathered, the head seat ( the monk in the monastery who is second only to the abbot in position ) came out to bow. The master said, 'Ask well.' As the head seat lowered his head to ask a question, the master said, 'I will not answer questions today.' Then he returned to his room.
The master ascended the hall to preach, 'My style has changed the old ways of all directions, pulling out the wedge in Manjusri's ( Manjusri Bodhisattva, representing wisdom ) eyes, and telling Samantabhadra ( Samantabhadra Bodhisattva, representing practice ) to stop chewing the iron in his mouth. I advise people to let go of the hands of the iliac snake and cut off the donkey's tether for you.' Pausing to think, he shouted, 'Nie Nie Can ( Do not be attached to thinking, but actually understand )!'
The master ascended the hall to preach, 'I, the mountain monk, like wrestling all my life, but there is no one to match. Today, I will match with the head seat.' He rolled up his robe and descended from the seat, wanting to wrestle with the head seat. As soon as the head seat came out, the master said, 'Defeated on flat ground ( a metaphor for unreasonable failure ).' Then he returned to his room.
The master ascended the hall to preach, 'The Buddhas of the three worlds ( past, present, and future ) are slaves, and the entire Tripitaka ( the general term for Buddhist scriptures ) is snot and saliva.' After a long time, he said, 'Tell me, who are the Buddhas of the three worlds?'
奴婢。乃將拂子畫一畫曰。三世諸佛過這邊。且道。一大藏教。是誰涕唾。師乃自唾一唾 上堂。稱錘井底忽然浮。老鼠多年變作牛。慧空見了拍手笑。三腳猢猻差異猴 上堂。五千教典。諸佛常談。八萬塵勞。眾生妙用。猶未是金剛眼睛在。如何是金剛眼睛。良久曰。瞎 上堂。大眾集定。有僧才出禮拜。師曰。欲識佛性。義當觀時節因緣。僧便問。如何是時節因緣。師便下座 問如何是向去底人。師曰。從歸青嶂里。不出白雲來。曰如何是卻來底人。師曰。自從游紫陌。誰肯隱青山 問如何是奪人不奪境。師曰。家裡已無回日信。路遙空有望鄉碑。曰如何是奪境不奪人。師曰。滄海儘教枯到底。青山直得碾為塵。曰如何是人境兩俱奪。師曰。天地尚空秦日月。山河不見漢君臣。曰如何是人境俱不奪。師曰。鶯囀千林花滿地。客遊三月草侵天 問如何是和尚家風。師曰。伸手不見掌。曰忽遇仙陀客來。又作么生。師曰。對面千里 問師唱誰家曲。宗風嗣阿誰。師曰。臨濟。曰恁么則谷隱的子也。師曰。德山 問如何是長法身。師曰。拄杖六尺。曰如何是短法身。師曰。運算元三寸。曰恁么則法身有二也。師曰。更有方圓在 上堂。諸方鉤又曲。餌又香。奔湊猶如蜂。抱王因聖。這裡鉤又直。餌又無。猶如水底捺葫蘆。
舉拄杖作釣魚勢曰。深水取魚長信命。不曾將酒祭江神。擲拄杖。下座 宋仁宗嘉祐四年己亥除夕。遺書別揚州學士刁景純。中夜候吏報揚州馳書。船將及岸。師欣然。遣撾鼓升堂。敘謝。勸修勿怠。下座。讀刁書畢。跏趺而化。實庚子元日也。壽七十有二。臘五十有三。
蘇州洞庭翠峰慧月禪師
僧問。一花開五葉。結果自然成時如何。師曰。脫卻籠頭。卸卻角䭾。曰拶出虛空去。處處盡聞香。師曰。云愁聞鬼哭。雪壓髑髏吟 問和尚未見谷隱時一句。作么生道。師曰。步步登山遠。曰見后如何。師曰。區區信馬啼。
明州仗錫山修己禪師
與浮山遠遊。嘗卓菴廬山佛手巖。后至四明山心。獨居十餘載。虎豹為鄰。嘗曰。羊腸鳥道無人到。寂寞雲中一個人。爾後道俗聞風而至。遂成禪林 僧問。如何是無縫塔。師曰。四棱著地。曰如何是塔中人。師曰。高枕無憂 問如何是祖師西來意。師曰。泊船過海。赤腳回鄉。
唐州大乘山德遵禪師
問谷隱曰。古人索火意旨如何。曰任他滅。師曰。滅后如何。曰初三十一。師曰。恁么則好時節也。曰汝見甚麼道理。師曰。今日一場困。隱便打。師乃有頌曰。索火之機實快哉。藏鋒妙用少人猜。要會我師親的旨。紅爐火盡不添柴 僧問。
世界圓融一句請師道。師曰。團團七尺餘 問如何是祖師西來意。師曰。鼻大眼深。上堂。上來又不問。下去又不疑。不知是不是。是即也大奇。便下座。
荊南府竹園法顯禪師
僧問。如何是佛。師曰。好手畫不成 問如何是道。師曰。交橫十字。曰如何是道中人。師曰。往往不相識。
彭州永福院延照禪師
僧問。如何是彭州境。師曰。人馬合雜。僧以手作拽弓勢。師拈棒。僧擬議。師便打。
安吉州景清院居素禪師
僧問。即此見聞非見聞。為甚麼法身有三種病二種光。師曰。填凹就缺 問承和尚有言。寰中天子敕。塞外將軍令。如何是塞外將軍令。師曰。揭曰其中事如何。師曰。蹴曰莫便是和尚為人處也無。師彈指一下 問遠遠投師。乞師一接。師曰。新羅人打鼓。曰如何領會。師曰。舶主未曾逢 問如何是末上一句。師曰。金剛樹下。曰如何是末後一句。師曰。拘尸城邊。曰向上更有事也無。師曰。有曰如何是向上事。師曰。波旬拊掌呵呵笑。迦葉抬頭不識人。
處州仁壽嗣珍禪師
僧問。知師已得禪中旨。當陽一句為誰宣。師曰。土雞瓦犬。曰如何領會。師曰。門前不與山童掃。任意松釵滿路岐 上堂。明明無悟。有法即迷。日上無雲。麗天普照。眼
【現代漢語翻譯】 現代漢語譯本 問：請老師開示，如何理解世界圓融的道理？ 師父說：『團團七尺餘』（指人的身軀）。 問：如何是祖師西來意（Bodhidharma's purpose in coming from the West，菩提達摩西來的目的）？ 師父說：『鼻大眼深』（指胡人的相貌）。 師父上堂說法：上來也不問，下去也不疑，不知是不是，是即也大奇。說完便下座。
荊南府竹園法顯禪師
僧人問：如何是佛（Buddha）？ 師父說：『好手畫不成』。 問：如何是道（the Way）？ 師父說：『交橫十字』。 問：如何是道中人？ 師父說：『往往不相識』。
彭州永福院延照禪師
僧人問：如何是彭州境？ 師父說：『人馬合雜』。 僧人以手作拉弓的姿勢，師父拿起棒子，僧人猶豫，師父就打。
安吉州景清院居素禪師
僧人問：『即此見聞非見聞，為甚麼法身有三種病二種光？』 師父說：『填凹就缺』。 問：聽和尚說，『寰中天子敕，塞外將軍令』，如何是塞外將軍令？ 師父說：『揭曰其中事如何？』 師父說：『蹴曰莫便是和尚為人處也無？』 師父彈指一下。 問：遠遠來投師，乞求師父接引。 師父說：『新羅人打鼓』。 問：如何領會？ 師父說：『舶主未曾逢』。 問：如何是末上一句？ 師父說：『金剛樹下』。 問：如何是末後一句？ 師父說：『拘尸城邊』（Kushinagar，佛陀涅槃之地）。 問：向上更有事也無？ 師父說：『有』。 問：如何是向上事？ 師父說：『波旬（Mara，佛教中的魔王）拊掌呵呵笑，迦葉（Mahakasyapa，佛陀的大弟子）抬頭不識人』。
處州仁壽嗣珍禪師
僧人問：知道師父已得禪中旨，當陽一句為誰宣？ 師父說：『土雞瓦犬』。 問：如何領會？ 師父說：『門前不與山童掃，任意松釵滿路岐』。 師父上堂說法：明明無悟，有法即迷，日上無雲，麗天普照，眼
【English Translation】 English version Asked: Please, Master, instruct us on the meaning of the perfect harmony of the world. The Master said: 'A complete seven feet and more' (referring to the human body). Asked: What is the meaning of Bodhidharma's (祖師) coming from the West (祖師西來意)? The Master said: 'Big nose and deep eyes' (referring to the appearance of a barbarian). The Master ascended the platform and said: 'Coming up, you don't ask; going down, you don't doubt. I don't know if it is or isn't. If it is, it's truly amazing.' Then he descended the platform.
Zen Master Faxian of Zhuyuan Temple in Jingnan Prefecture
A monk asked: What is Buddha (佛)? The Master said: 'A good hand cannot paint it.' Asked: What is the Way (道)? The Master said: 'A crisscrossing intersection.' Asked: What is a person of the Way? The Master said: 'Often, they don't recognize each other.'
Zen Master Yanzhao of Yongfu Temple in Pengzhou
A monk asked: What is the boundary of Pengzhou? The Master said: 'Men and horses mixed together.' The monk made a gesture of pulling a bow. The Master picked up a stick. The monk hesitated, and the Master struck him.
Zen Master Jusu of Jingqing Temple in Anji Prefecture
A monk asked: 'This very seeing and hearing is not seeing and hearing; why does the Dharmakaya (法身) have three kinds of sickness and two kinds of light?' The Master said: 'Filling in the hollows and making up for the missing parts.' Asked: I heard the Master say, 'The Son of Heaven's edict within the realm, the General's command beyond the border.' What is the General's command beyond the border? The Master said: 'Revealing, what about the matter within it?' The Master said: 'Kicking, could this be where the Master acts for others?' The Master snapped his fingers once. Asked: I come from afar to seek the Master, begging the Master for guidance. The Master said: 'A Silla person beating a drum.' Asked: How should I understand this? The Master said: 'The shipowner has never met.' Asked: What is the last phrase? The Master said: 'Under the Vajra tree (金剛樹下)' (Bodhi Tree). Asked: What is the very last phrase? The Master said: 'Beside Kushinagar (拘尸城邊)' (where Buddha entered Nirvana). Asked: Is there anything more beyond this? The Master said: 'Yes.' Asked: What is the matter beyond this? The Master said: 'Mara (波旬) claps his hands and laughs heartily, Mahakasyapa (迦葉) looks up and doesn't recognize anyone.'
Zen Master Sizhen of Renshou Temple in Chuzhou
A monk asked: Knowing that the Master has attained the essence of Zen, for whom is the direct phrase proclaimed? The Master said: 'Clay chickens and tile dogs.' Asked: How should I understand this? The Master said: 'I don't let the mountain children sweep in front of the door, letting pine needles fill the crossroads.' The Master ascended the platform and said: 'Clearly, there is no enlightenment; with Dharma, there is delusion. Above the sun, there are no clouds; the beautiful sky shines everywhere, the eyes'
中無翳。空本無花。無智人前。不得錯舉。參。
趙州雲門顯欽禪師
上堂良久曰。好個話頭。若到諸方。不得錯舉。便下座。
果州永慶光普禪師
初問谷隱。古人道。來日大悲院裡有齋。意旨如何。曰日出隈陽坐。天寒不舉頭。師入室次。隱曰。適來因緣。汝作么生會。師曰。會則途中受用。不會則世諦流佈。曰未在更道。師拂袖便出 住后。僧問。如何是佛法大意。師曰。蜀地用鑌鐵。
駙馬都尉李遵勖居士
謁谷隱。問出家事。隱以崔趙公問徑山公案。答之。公于言下大悟。作偈曰。學道須是鐵漢。著手心頭便判。直趣無上菩提。一切是非莫管 公一日。與堅上座送別。公問。近離上黨。得屆中都。方接麈談。遽回虎錫。指雲屏之翠嶠訪雪嶺之清流。未審。此處彼處。的的事作么生。堅曰。利劍拂開天地靜。霜刀才舉鬥牛寒。公曰。恰直今日耳瞆。堅曰。一箭落雙鵰。公曰。上座為甚麼著草鞋睡。堅以衣袖一拂。公低頭曰。今日可謂降伏也。堅曰。普化出僧堂 公臨終時。膈胃躁熱。有尼道。堅謂曰眾生見劫盡大火所燒時。都尉切宜照管主人公。公曰。大師與我煎一服藥來。尼無語。公曰。這師姑。藥也不會煎得。公與慈明。問答罷。泊然而終。語見慈明傳中。
【現代漢語翻譯】 現代漢語譯本 心中沒有陰翳，空性（Sunyata）的本質原本就沒有花朵。在沒有智慧的人面前，不能錯誤地引用禪語。參！
趙州雲門顯欽禪師
上堂說法，良久后說：『好一個話頭（Gongan，禪宗公案，指引開悟的話題）。如果到了各處，不能錯誤地引用。』說完便下座。
果州永慶光普禪師
最初問谷隱禪師：『古人說，來日大悲院裡有齋（Zhai，齋飯，指佛事活動）。意旨如何？』谷隱禪師回答：『日出隈陽坐，天寒不舉頭。』禪師進入谷隱禪師的房間，谷隱禪師問：『剛才的因緣，你作何理解？』禪師回答：『理解了就在途中受用，不理解就在世俗中流傳。』谷隱禪師說：『還未到位，再說一遍。』禪師拂袖便出。後來住持寺院后，有僧人問：『如何是佛法大意？』禪師回答：『蜀地用鑌鐵。』
駙馬都尉李遵勖居士
拜謁谷隱禪師，詢問出家之事。谷隱禪師用崔趙公問徑山禪師的公案回答他。李遵勖居士在言下大悟，作偈說：『學道須是鐵漢，著手心頭便判。直趣無上菩提，一切是非莫管。』李遵勖居士一日，與堅上座送別。李遵勖居士問：『近來離開上黨，到達中都，剛剛開始交談，又返回虎錫（指禪杖）。指向雲屏的翠嶠，尋訪雪嶺的清流。不知，此處彼處，到底是怎麼回事？』堅上座說：『利劍拂開天地靜，霜刀才舉鬥牛寒。』李遵勖居士說：『恰好今日耳聾。』堅上座說：『一箭落雙鵰。』李遵勖居士說：『上座為什麼穿著草鞋睡覺？』堅上座用衣袖一拂。李遵勖居士低頭說：『今日可謂降伏了。』堅上座說：『普化（Puhua，唐代禪僧）出僧堂。』李遵勖居士臨終時，膈胃躁熱。有尼姑說，堅上座說：『眾生見劫盡大火所燒時，都尉切宜照管主人公。』李遵勖居士說：『大師與我煎一服藥來。』尼姑無語。李遵勖居士說：『這師姑，藥也不會煎得。』李遵勖居士與慈明禪師問答完畢，安然去世。語見慈明禪師傳中。
English version There is no darkness in the mind. The essence of emptiness (Sunyata) originally has no flowers. Do not mistakenly cite Zen sayings in front of those without wisdom. Investigate!
Zen Master Xianqin of Zhaozhou Yunmen
Ascending the Dharma hall, after a long silence, he said: 'What a good topic (Gongan, a Zen koan, a topic that guides enlightenment). If you go to various places, do not cite it incorrectly.' Then he descended from the seat.
Zen Master Guangpu of Yongqing in Guozhou
Initially, he asked Zen Master Guyin: 'The ancients said, tomorrow there will be a vegetarian meal (Zhai, vegetarian meal, referring to Buddhist activities) at the Great Compassion Monastery. What is the meaning?' Zen Master Guyin replied: 'The sun rises and sits in Weiyang, and does not raise his head when it is cold.' The Zen master entered Zen Master Guyin's room, and Zen Master Guyin asked: 'How do you understand the cause and condition just now?' The Zen master replied: 'If you understand it, you will enjoy it on the way; if you don't understand it, it will spread in the mundane world.' Zen Master Guyin said: 'It's not in place yet, say it again.' The Zen master flicked his sleeves and left. Later, after residing in the monastery, a monk asked: 'What is the great meaning of the Buddha Dharma?' The Zen master replied: 'Shu land uses fine iron.'
Layman Li Zunxu, the駙馬都尉 (Imperial Son-in-Law)
He visited Zen Master Guyin and asked about the matter of leaving home. Zen Master Guyin answered him with the Gongan of Cui Zhao Gong asking Zen Master Jingshan. Layman Li Zunxu had a great enlightenment upon hearing this and composed a verse saying: 'To study the Way, one must be an iron man, and make a judgment in the heart as soon as one starts. Go straight to unsurpassed Bodhi, and do not care about all rights and wrongs.' One day, Layman Li Zunxu was seeing off Senior Monk Jian. Layman Li Zunxu asked: 'Recently, you left Shangdang and arrived in Zhongdu. You just started talking and then returned to your tiger staff (referring to a Zen staff). Pointing to the emerald peaks of Yunping and visiting the clear streams of Xueling. I don't know, here and there, what is really going on?' Senior Monk Jian said: 'A sharp sword sweeps away the silence of heaven and earth, and a frosty blade raises the coldness of Dou and Niu.' Layman Li Zunxu said: 'It just so happens that I am deaf today.' Senior Monk Jian said: 'One arrow hits two eagles.' Layman Li Zunxu said: 'Why does the senior monk sleep in straw sandals?' Senior Monk Jian flicked his sleeves. Layman Li Zunxu lowered his head and said: 'Today can be said to be subdued.' Senior Monk Jian said: 'Puhua (a Tang Dynasty Zen monk) leaves the monks' hall.' When Layman Li Zunxu was dying, his diaphragm and stomach were restless and hot. A nun said, and Senior Monk Jian said: 'When sentient beings see the great fire burning at the end of the kalpa, the commander should take care of the protagonist.' Layman Li Zunxu said: 'Master, brew a dose of medicine for me.' The nun was speechless. Layman Li Zunxu said: 'This nun can't even brew medicine.' After Layman Li Zunxu finished answering questions with Zen Master Ciming, he passed away peacefully. The words are found in the biography of Zen Master Ciming.
【English Translation】 There is no darkness in the mind. The essence of emptiness (Sunyata) originally has no flowers. Do not mistakenly cite Zen sayings in front of those without wisdom. Investigate!
Zen Master Xianqin of Zhaozhou Yunmen
Ascending the Dharma hall, after a long silence, he said: 'What a good topic (Gongan, a Zen koan, a topic that guides enlightenment). If you go to various places, do not cite it incorrectly.' Then he descended from the seat.
Zen Master Guangpu of Yongqing in Guozhou
Initially, he asked Zen Master Guyin: 'The ancients said, tomorrow there will be a vegetarian meal (Zhai, vegetarian meal, referring to Buddhist activities) at the Great Compassion Monastery. What is the meaning?' Zen Master Guyin replied: 'The sun rises and sits in Weiyang, and does not raise his head when it is cold.' The Zen master entered Zen Master Guyin's room, and Zen Master Guyin asked: 'How do you understand the cause and condition just now?' The Zen master replied: 'If you understand it, you will enjoy it on the way; if you don't understand it, it will spread in the mundane world.' Zen Master Guyin said: 'It's not in place yet, say it again.' The Zen master flicked his sleeves and left. Later, after residing in the monastery, a monk asked: 'What is the great meaning of the Buddha Dharma?' The Zen master replied: 'Shu land uses fine iron.'
Layman Li Zunxu, the 駙馬都尉 (Imperial Son-in-Law)
He visited Zen Master Guyin and asked about the matter of leaving home. Zen Master Guyin answered him with the Gongan of Cui Zhao Gong asking Zen Master Jingshan. Layman Li Zunxu had a great enlightenment upon hearing this and composed a verse saying: 'To study the Way, one must be an iron man, and make a judgment in the heart as soon as one starts. Go straight to unsurpassed Bodhi, and do not care about all rights and wrongs.' One day, Layman Li Zunxu was seeing off Senior Monk Jian. Layman Li Zunxu asked: 'Recently, you left Shangdang and arrived in Zhongdu. You just started talking and then returned to your tiger staff (referring to a Zen staff). Pointing to the emerald peaks of Yunping and visiting the clear streams of Xueling. I don't know, here and there, what is really going on?' Senior Monk Jian said: 'A sharp sword sweeps away the silence of heaven and earth, and a frosty blade raises the coldness of Dou and Niu.' Layman Li Zunxu said: 'It just so happens that I am deaf today.' Senior Monk Jian said: 'One arrow hits two eagles.' Layman Li Zunxu said: 'Why does the senior monk sleep in straw sandals?' Senior Monk Jian flicked his sleeves. Layman Li Zunxu lowered his head and said: 'Today can be said to be subdued.' Senior Monk Jian said: 'Puhua (a Tang Dynasty Zen monk) leaves the monks' hall.' When Layman Li Zunxu was dying, his diaphragm and stomach were restless and hot. A nun said, and Senior Monk Jian said: 'When sentient beings see the great fire burning at the end of the kalpa, the commander should take care of the protagonist.' Layman Li Zunxu said: 'Master, brew a dose of medicine for me.' The nun was speechless. Layman Li Zunxu said: 'This nun can't even brew medicine.' After Layman Li Zunxu finished answering questions with Zen Master Ciming, he passed away peacefully. The words are found in the biography of Zen Master Ciming.
英公夏竦居士
字子喬。自契機于谷隱。日與老衲游。偶上藍溥至。公問。百骸潰散時。那個是長老自家底。藍曰。前月二十離蘄陽。公休去。藍卻問。百骸潰散時。那個是相公自家底。公便喝。藍曰。喝則不無。畢竟那個是相公自家底。公對以偈曰。休認風前第一機。太虛何處著思惟。山僧若要通訊息。萬里無雲月上時。藍曰。也是弄精魂。
廣慧璉禪師法嗣
東京華嚴道隆禪師
初參石門徹。問古者道。但得隨處安閑。自然合他古轍。雖有此語。疑心未歇時如何。門曰。知有乃可隨處安閑。如人在州縣住。或聞或見。千奇百怪。他總將作尋常。不知有而安閑。如人在村落住。有少聲色。則驚怪傳說。師于言下有省。門盡授其洞上厥旨。后為廣慧嗣。一日福嚴承問。禪師親見石門。如何卻嗣廣慧。師曰。我見廣慧。渠欲剃髮。使我擎凳子來。且曰。道者。我有凳子詩聽取。乃曰。放下便平穩。我時便肯伊。因敘在石門處所得。廣慧曰。石門所示。如百味珍羞。祇是飽人不得。師至和初。游京客景德寺。日縱觀都市。歸常二鼓。一夕不得入。臥于門之下。仁宗皇帝。夢至寺門。見龍蟠地。驚覺。中夜遺中使視之。睹師熱睡鼻鼾。撼之驚矍。問名歸奏。帝聞名道隆。乃喜曰。吉徴也。明日召
【現代漢語翻譯】 現代漢語譯本
英公夏竦（人名）居士
字子喬。自從在谷隱處領悟禪機，每天與老和尚交往。一次藍溥（人名）到來，夏竦問道：『百骸潰散的時候，哪個是長老你自己的？』藍溥說：『前個月二十我離開蘄陽。』夏竦讓他離開。藍溥反問道：『百骸潰散的時候，哪個是相公你自己的？』夏竦便大喝一聲。藍溥說：『喝一聲不是沒有，但到底哪個是相公你自己的？』夏竦用偈語回答說：『休要認為風前的靈機是第一位的，太虛之中哪裡可以進行思惟？山僧如果想要通訊息，就像萬里無雲時月亮升起。』藍溥說：『這也是在賣弄精魂。』
廣慧璉（人名）禪師的法嗣
東京華嚴道隆（人名）禪師
最初參訪石門徹（人名），問道：古人說，只要能夠隨處安閑，自然就符合古人的軌跡。雖然有這句話，但疑心沒有止息的時候該怎麼辦？』石門徹說：『知道有，才可以隨處安閑。就像人住在州縣，或者聽到或者看到，千奇百怪的事情，他都當作尋常事。不知道有而安閑，就像人住在村落，有一點聲色，就驚怪地傳說。』道隆禪師在言語下有所領悟。石門徹將洞上的精髓全部傳授給他。後來成為廣慧璉的法嗣。一天，福嚴承（人名）問道：禪師您親自見過石門徹，為什麼卻成為廣慧璉的法嗣？』道隆禪師說：『我見到廣慧璉的時候，他想要剃髮，讓我拿凳子來，並且說：道者，我有一首凳子的詩，你聽著。』於是說：『放下便平穩。』我當時就認可了他。於是敘述了在石門徹處所得的領悟。廣慧璉說：石門徹所展示的，就像百味珍羞，只是不能讓飽人感到滿足。』道隆禪師至和初年（1054年），遊歷京城，住在景德寺，每天縱觀都市風光，回來常常是二更時分。一天晚上不得入寺，就睡在門下。仁宗皇帝夢到來到寺門，看見龍盤踞在地上，驚醒。半夜派遣中使去檢視，看見道隆禪師睡得很熟，打著呼嚕。搖醒他，他驚慌失措。問了他的名字后回去稟告。皇帝聽到道隆的名字，高興地說：這是吉祥的徵兆啊。』第二天召見了他。
【English Translation】 English version
Layman Xia Song (personal name), Duke of Ying
Styled Ziqiao. Since attaining enlightenment at Guyin, he spent his days with old monks. Once, Lan Pu (personal name) arrived, and Xia Song asked: 'When the hundred bones disintegrate, which one is the elder's own?' Lan Pu said: 'On the twentieth of last month, I left Qiyang.' Xia Song told him to leave. Lan Pu retorted: 'When the hundred bones disintegrate, which one is the minister's own?' Xia Song then shouted. Lan Pu said: 'A shout is not without its purpose, but ultimately, which one is the minister's own?' Xia Song replied with a verse: 'Do not recognize the first opportunity before the wind, where in the great void can one place thought? If the mountain monk wants to communicate news, it is like the moon rising when there are no clouds for ten thousand miles.' Lan Pu said: 'This is also showing off the spirit.'
Dharma heir of Chan Master Guanghui Lian (personal name)
Chan Master Daolong (personal name) of Huayan Temple in Tokyo
Initially, he visited Shimen Che (personal name) and asked: 'The ancients said, "Only by being at ease everywhere can one naturally accord with the ancient path." Although there is this saying, what should be done when doubt has not ceased?' Shimen Che said: 'Knowing that there is, one can be at ease everywhere. It is like a person living in a prefecture or county, hearing or seeing all kinds of strange things, he always treats them as ordinary. Not knowing that there is and being at ease is like a person living in a village, a little sound or color will cause them to be surprised and spread rumors.' Chan Master Daolong had an awakening upon hearing these words. Shimen Che transmitted all the essence of the Caodong school to him. Later, he became the Dharma heir of Guanghui Lian. One day, Fuyan Cheng (personal name) asked: 'Chan Master, you personally saw Shimen Che, why did you become the Dharma heir of Guanghui Lian?' Chan Master Daolong said: 'When I saw Guanghui Lian, he wanted to shave his head and asked me to bring a stool, and said: "Daoist, I have a poem about the stool, listen to it." Then he said: "Putting it down, it is stable." At that time, I agreed with him. Then he narrated what he had gained at Shimen Che's place. Guanghui Lian said: "What Shimen Che showed is like a hundred delicacies, but it cannot satisfy a full person." In the early years of Zhihe (1054 AD), Chan Master Daolong traveled to the capital and stayed at Jingde Temple. Every day he enjoyed the scenery of the city, and often returned at the second watch. One night, he could not enter the temple, so he slept under the gate. Emperor Renzong dreamed of arriving at the temple gate and seeing a dragon coiled on the ground, and woke up in surprise. In the middle of the night, he sent an envoy to check, and saw Chan Master Daolong sleeping soundly and snoring. He shook him awake, and he was startled. After asking his name, he returned to report. The emperor, upon hearing the name Daolong, happily said: 'This is an auspicious omen.' The next day, he summoned him.
至便殿。問宗旨。師奏對詳允。帝大悅。后以偈句相酬唱。絡繹于道。或入對。留宿禁中。禮遇特厚。賜號應制明悟禪師。皇祐間。詔大覺璉禪師。于化成殿演法。召師問話。機鋒迅捷。帝大悅。侍衛皆山呼。師即奏疏。舉璉自代。乞歸廬山。帝覽表不允。有旨。于曹門外。建精舍延師。賜號華嚴禪院。開堂。僧問。如何是道。師曰。高高低低。曰如何是道中人。師曰。腳瘦草鞋寬。師年八十餘。示寂于盛暑。安坐七日。手足柔和。全身塔于寺之東。
臨江軍慧力慧南禪師
僧問。師唱誰家曲。宗風嗣阿誰。師曰。鐵牛不吃闌邊草。直上須彌頂上眠。曰恁么則昔日汝陽親得旨。臨江今日大敷揚。師曰。禮拜了退 問如何是佛。師曰。頭大尾小。曰未曉元言。乞師再指。師曰。眉長三尺二。曰恁么則人人皆頂戴。見者盡攢眉。師長噓一聲。僧拍一拍。便禮拜。師曰。一任𨁝跳。
汝州廣慧德宣禪師
僧問。祖祖相傳傳祖印。師今得法嗣何人。師曰。仲氏吹塤。伯氏吹篪。曰恁么則廣慧的子。首山親孫也。師曰。椽堆里坐地不打阇黎。
文公楊億居士
字大年。幼舉神嬰。及壯負才名。而未知有佛。一日過同僚。見讀金剛經。笑且罪之。彼讀自若。公疑之曰。是豈出孔孟之右乎。何
佞甚。因閱數葉懵然。始少敬信。後會翰林李公維。勉令參問。及由秘書監出守汝州。首謁廣慧。慧接見。公便問。布鼓當軒擊。誰是知音者。慧曰。來風深辯。公曰。恁么則禪客相逢。祇彈指也。慧曰。君子可入。公應諾諾。慧曰。草賊大敗。夜語次。慧曰。秘監曾與甚人道話來。公曰。某曾問云巖諒監寺。兩個大蟲相咬時如何。諒曰。一合相。某曰。我祇管看。未審。恁么道還得么。慧曰。這裡即不然。公曰。請和尚別一轉語。慧以手作拽鼻勢曰。這畜生。更𨁝跳在。公于言下。脫然無疑。有偈曰。八腳磨盤空里走。金毛獅子變作狗。擬欲將身北斗藏。應須合掌南辰后 復杼其師承密證。寄李翰林曰。病夫夙以頑憃。獲受獎顧。預聞南宗之旨。久陪上國之遊。動靜諮詢。周旋䇿發俾其刳心之有詣。牆面之無慚者誠出於席間床下矣。矧又故安公大師。每垂誘道。自雙林滅影。只履西歸。中心浩然。罔知所止。仍歲沉疴。神慮迷恍。殆及小間再辯方位。又得雲門諒公大士見顧。蓬蒿諒之旨趣。正與安公同轍。並自廬山云居歸宗而來。皆自法眼之流裔。去年假守茲郡。適會廣慧禪伯。實承嗣南院念。念嗣風穴。穴嗣先南院。南院嗣興化。興化嗣臨濟。臨濟嗣黃檗。黃檗嗣百丈。丈嗣馬祖。祖出讓和尚。讓即曹溪之長嫡也
【現代漢語翻譯】 現代漢語譯本 他非常諂媚。因此閱讀了幾頁經文，仍然懵懂無知。起初稍微有些敬畏和信任。後來會見了翰林李公維，李公勉勵他去參訪請教。等到他從秘書監調任汝州做長官，首先拜訪了廣慧禪師。廣慧禪師接見了他，李公便問道：『布制的鼓在廳堂上敲擊，誰是真正的知音呢？』廣慧禪師說：『來風能夠深刻辨別。』李公說：『既然這樣，那麼禪客相逢，就只是彈指而已。』廣慧禪師說：『君子可以入內。』李公應聲稱是。廣慧禪師說：『草寇大敗。』夜裡談話時，廣慧禪師問：『秘監您曾經和什麼人談論過佛法？』李公說：『我曾經問云巖諒監寺：兩隻大蟲互相撕咬時會怎麼樣？』諒監寺說：『一合相。』我說：『我只管看著。』不知道這樣說可以嗎？』廣慧禪師說：『這裡不是這樣。』李公說：『請和尚您換一種說法。』廣慧禪師用手做了個拽鼻子的姿勢說：『這畜生，還想跳到哪裡去？』李公在言語之下，頓時消除了疑惑。他作了一首偈語說：『八腳磨盤在空中行走，金毛獅子變成了狗。想要將身體藏到北斗星後面，應該合掌向著南辰星。』 他又詳細敘述了他師承的秘密印證，寄給李翰林說：『我向來愚笨，卻受到您的獎掖和關照，得以聽聞南宗的宗旨，長期陪伴在上國遊歷。一舉一動都向您請教，竭盡心思，不敢有絲毫慚愧，這都是在您的席間床下得到的。更何況還有故安公大師，常常引導我。自從雙林示滅（佛陀涅槃），只履西歸（達摩祖師西歸），我心中茫然，不知所措。加上連年沉疴，神思迷亂。幾乎在稍微清醒的時候，再次辨別方向。又得到雲門諒公大士的關照。蓬蒿諒的旨趣，正與安公相同。他們都從廬山云居歸宗而來，都是法眼宗的後裔。去年我代理此郡的長官，恰好會見了廣慧禪伯，他確實是繼承了南院唸的法脈。南院念繼承了風穴的法脈，風穴繼承了先南院的法脈，南院繼承了興化的法脈，興化繼承了臨濟的法脈，臨濟繼承了黃檗的法脈，黃檗繼承了百丈的法脈，百丈繼承了馬祖的法脈，馬祖出自讓和尚，讓和尚就是曹溪（六祖慧能）的長嫡傳人啊。』
【English Translation】 English version He was very obsequious. Consequently, after reading several pages, he remained bewildered. Initially, he had a slight sense of reverence and trust. Later, he met the Hanlin scholar Li Gongwei, who encouraged him to seek guidance. When he was transferred from the Secretariat to serve as the governor of Ruzhou, he first visited Guanghui Zen Master. Guanghui received him, and Li Gong asked, 'A cloth drum is struck in the hall, who is the true connoisseur?' Guanghui said, 'The coming wind deeply discerns.' Li Gong said, 'If that's the case, then when Zen practitioners meet, they simply snap their fingers.' Guanghui said, 'A gentleman may enter.' Li Gong responded affirmatively. Guanghui said, 'The rebel bandits are utterly defeated.' During a night conversation, Guanghui asked, 'Secretary Li, with whom have you discussed the Dharma?' Li Gong said, 'I once asked Supervisor Liang of Yunyan Monastery: When two tigers bite each other, what happens?' Liang said, 'A single phase of union.' I said, 'I just watch.' I don't know if it's okay to say it that way?' Guanghui said, 'It's not like that here.' Li Gong said, 'Please, Master, give another explanation.' Guanghui made a gesture of pulling his nose and said, 'This beast, where else does it want to jump?' Li Gong, upon hearing these words, was immediately freed from doubt. He composed a verse saying: 'An eight-legged millstone walks in the sky, a golden-maned lion transforms into a dog. If you want to hide your body behind the Big Dipper, you must join your palms towards the Southern Star.' He then detailed the secret confirmation of his lineage and sent it to Hanlin Li, saying: 'I have always been foolish, yet I have received your encouragement and care, allowing me to hear the teachings of the Southern School and accompany you on travels in the capital for a long time. I consult you in every action, exhausting my mind and daring not to feel any shame, all of which I have gained at your seat and bedside. Moreover, there is also the late Master An Gong, who often guided me. Since Shakyamuni Buddha's Parinirvana at Shuanglin (the place of Buddha's Nirvana) and Bodhidharma's return west with a single sandal, my heart has been lost and I don't know what to do. In addition, I have suffered from chronic illnesses for years, and my mind is confused. Almost every time I am slightly awake, I try to discern the direction again. I have also received the care of Great Master Liang of Yunmen. The teachings of Liang of Peng Hao are the same as those of An Gong. They all come from Guizong of Yunju Mountain in Lushan, and they are all descendants of the Fayan School. Last year, I was acting governor of this prefecture and happened to meet Zen Master Guanghui, who truly inherited the Dharma lineage of Nanyuan Nian. Nanyuan Nian inherited the Dharma lineage of Fengxue, Fengxue inherited the Dharma lineage of the former Nanyuan, Nanyuan inherited the Dharma lineage of Xinghua, Xinghua inherited the Dharma lineage of Linji, Linji inherited the Dharma lineage of Huangbo, Huangbo inherited the Dharma lineage of Baizhang, Baizhang inherited the Dharma lineage of Mazu, and Mazu came from the monk Rang, who was the eldest direct disciple of Caoxi (the Sixth Patriarch Huineng).'
。齋中務簡。退食之暇。或坐邀而至。或命駕從之。請扣無方。蒙滯頓釋。半歲之後。曠然弗疑。如忘忽記。如睡忽覺。平昔礙膺之物。嚗然自落。積劫未明之事。廓爾現前。固亦抉擇之洞分。應接之無蹇矣。重念先德。率多參尋。如雪峰九上洞山。三到投子。遂嗣德山。臨濟得法于大愚。終承黃檗。云巖多蒙道吾訓誘。乃為藥山之子。丹霞親承馬祖印可。而終作石頭之裔。在古多有于理無嫌。病夫今繼紹之緣。實屬於廣慧。而提激之自良出於鰲峰也。欣幸欣幸 公問廣慧曰。承和尚有言。一切罪業。皆因財寶所生。勸人疏於財利。況南閻浮提眾生。以財為命。邦國以財聚人。教中有財法二施。何得勸人疏財乎。慧曰。幡竿尖上鐵籠頭。公曰。海壇馬子似驢大。慧曰。楚雞不是丹山鳳。公曰。佛滅二千歲。比丘少慚愧。公置一百問。請廣慧答。慧一一答回 公問李都尉曰。釋迦六年苦行。成得甚麼事。尉曰。擔折知柴重 公因微恙。問環大師曰。某今日忽違和。大師慈悲如何醫療。環曰。丁香湯一碗。公便作吐勢。環曰。恩愛成煩惱。環為煎藥次。公叫曰。有賊。環下藥于公前。叉手側立。公瞠目視之曰。少叢林漢。環拂袖而出。又一日問曰。某四大將欲離散。大師如何相救。環乃槌胸三下。公曰。賴遇作家。環曰。
【現代漢語翻譯】 現代漢語譯本： 齋戒期間力求簡樸。退朝用膳之後，有時會有人前來拜訪，有時我會命車跟隨前往拜訪。請教問題沒有固定的方式，蒙受的疑惑立刻消解。過了半年之後，心中一片空曠，不再有任何懷疑。就像忘記了什麼又忽然記起，就像睡著了又忽然醒來。平時阻礙胸懷的事物，轟然掉落。積累了無數劫也未能明白的事情，豁然呈現在眼前。確實也是決斷選擇非常明確，應對事物沒有阻礙了。再次想到以前的先賢大德，大多是經過參訪尋師才有所成就。比如雪峰義存禪師九次上洞山，三次到投子，最終繼承了德山宣鑒的衣缽。臨濟義玄禪師在大愚禪師處得法，最終繼承了黃檗希運的衣缽。云巖曇晟禪師多次蒙受道吾圓智禪師的訓導，才成為藥山惟儼禪師的弟子。丹霞天然禪師親自承受馬祖道一的印可，最終卻作為石頭希遷的後裔。在古代，于理沒有嫌隙的事情很多。我如今繼續紹隆佛法的因緣，實際上是屬於廣慧禪師，而提拔激勵我的力量，自然是出自鰲峰禪師啊。真是欣慰，真是欣慰！ 您問廣慧禪師說：『聽和尚您說，一切罪業，都是因為財寶而產生，勸人疏遠財利。況且南閻浮提（Sanskrit: Jambudvipa，指我們所居住的這個世界）的眾生，以財為生命，邦國依靠財富來聚集民眾，佛教中有財施和法施兩種佈施，怎麼能勸人疏遠錢財呢？』 廣慧禪師說：『幡竿頂上的鐵籠頭。』 您說：『海壇的馬駒像驢一樣大。』 廣慧禪師說：『楚地的雞不是丹山的鳳凰。』 您說：『佛陀涅槃二千年（指從佛陀滅度到當時的年代），比丘很少有慚愧之心。』您提出一百個問題，請廣慧禪師回答，廣慧禪師一一作答。 您問李都尉說：『釋迦牟尼佛六年苦行，成就了什麼事情？』 李都尉說：『擔子折斷了才知道柴的重量。』 您因為稍微有些不舒服，問環大師說：『我今天忽然感到身體不適，大師慈悲，如何醫治？』 環大師說：『丁香湯一碗。』您就做出要嘔吐的樣子。 環大師說：『恩愛變成煩惱。』 環大師正在煎藥的時候，您叫道：『有賊！』環大師把藥放在您面前，合掌側身站立。 您睜大眼睛看著他說：『少見世面的叢林漢。』環大師拂袖而去。 又有一天，您問道：『我的四大（指地、水、火、風四種元素）將要離散，大師如何相救？』 環大師就捶胸三下。 您說：『幸虧遇到行家。』 環大師說：
【English Translation】 English version: During the period of fasting, I strived for simplicity. After retiring from court and finishing meals, sometimes people would come to visit, or I would order a carriage to follow them for a visit. Asking questions had no fixed method, and the received doubts were immediately resolved. After half a year, my mind was clear and free from doubt. It was like forgetting something and suddenly remembering it, like falling asleep and suddenly waking up. Things that had hindered my chest in the past fell away with a crash. Matters that had remained unclear for countless kalpas (Sanskrit: kalpa, an aeon, or a very long period of time) suddenly appeared before me. Indeed, the discernment of choices was clear, and the response to things was without hindrance. Thinking again of the virtuous predecessors, most of them achieved enlightenment through visiting and seeking teachers. For example, Zen Master Xuefeng Yicun went to Dongshan nine times and Touzi three times, eventually inheriting the mantle of Deshan Xuanjian. Zen Master Linji Yixuan obtained the Dharma from Zen Master Dayu and eventually inherited the mantle of Huangbo Xiyun. Zen Master Yunyan Tansheng received much guidance from Zen Master Daowu Yuanzhi and became a disciple of Zen Master Yaoshan Weiyan. Zen Master Danxia Tianran personally received the approval of Mazu Daoyi but ultimately acted as a descendant of Shitou Xiqian. In ancient times, there were many things that were not considered inappropriate in principle. My current karmic connection to continue and promote the Dharma actually belongs to Zen Master Guanghui, and the power to uplift and inspire me naturally comes from Zen Master Aofeng. How gratifying, how gratifying! You asked Zen Master Guanghui: 'I heard you say that all sins arise from wealth and treasures, and you advise people to distance themselves from material gain. Moreover, the sentient beings of Jambudvipa (Sanskrit: Jambudvipa, referring to the world we live in) take wealth as their life, and nations rely on wealth to gather people. Buddhism has two kinds of giving: material giving and Dharma giving. How can you advise people to distance themselves from wealth?' Zen Master Guanghui said: 'The iron cage on top of the flagpole.' You said: 'The foal of Haitan is as big as a donkey.' Zen Master Guanghui said: 'The chicken of Chu is not the phoenix of Danshan.' You said: 'Two thousand years after the Buddha's Nirvana (Sanskrit: Nirvana, the ultimate goal of Buddhism), few monks have a sense of shame.' You raised a hundred questions, asking Zen Master Guanghui to answer, and Zen Master Guanghui answered them one by one. You asked Li Duwei: 'What did Shakyamuni Buddha achieve after six years of ascetic practice?' Li Duwei said: 'You only know the weight of the firewood when the carrying pole breaks.' Because you felt slightly unwell, you asked Master Huan: 'I suddenly feel unwell today. Master, with your compassion, how can you heal me?' Master Huan said: 'A bowl of clove soup.' You then made a gesture as if to vomit. Master Huan said: 'Love turns into煩惱(Sanskrit: Kleshas, afflictions).' While Master Huan was decocting the medicine, you shouted: 'Thief!' Master Huan placed the medicine in front of you, put his palms together, and stood to the side. You stared at him and said: 'An inexperienced monk from the monastery.' Master Huan flicked his sleeves and left. Another day, you asked: 'My four elements (referring to the four elements of earth, water, fire, and wind) are about to disperse. How can you save me, Master?' Master Huan then struck his chest three times. You said: 'Fortunately, I met an expert.' Master Huan said:
幾年學佛法。俗氣猶未除。公曰。禍不單行。環作噓噓聲。公書偈遺李都尉曰。漚生與漚滅。二法本來齊。欲識真歸處。趙州東院西。尉見。遂曰。泰山廟裡賣紙錢。尉至。公已逝矣。
五燈全書卷第二十三 卍新續藏第 81 冊 No. 1571 五燈全書(第1卷-第33卷)
五燈全書卷第二十四
京都聖感禪寺住持(臣)僧 (超永) 編輯
京都古華嚴寺住持(臣)僧 (超揆) 較閱 進呈
臨濟宗
南嶽下十一世
石霜圓禪師法嗣
洪州翠巖可真禪師
福州人。嘗參慈明。因之金鑾。同善侍者坐夏。善乃慈明高第。道吾真楊岐會。皆推伏之。師自負。親見慈明。天下無可意者。善與語。知其未徹笑之。一日山行。舉論鋒發。善拈一片瓦礫。置磐石上曰。若向這裡。下得一轉語。許你親見慈明。師左右視擬對之。善叱曰。佇思停機。情識未透。何曾夢見。師自愧悚。即還石霜。慈明見來。叱曰。本色行腳人。必知時節。有甚急事。夏未了早已至此。師泣曰。被善兄毒心。終礙塞人。故來見和尚。明遽問。如何是佛法大意。師曰。無雲生嶺上。有月落波心。明嗔目喝曰。頭白齒豁。猶作這個見解。如何脫離生死。師悚然。求指示。明曰
【現代漢語翻譯】 幾年學習佛法，世俗之氣依然沒有去除。公說：『禍不單行。』周圍的人發出嘆息的聲音。公寫了一首偈（一種詩歌體裁，通常用於佛教）留給李都尉（古代官職名）說：『水泡的產生和水泡的滅亡，這兩種現象本來就是一樣的。想要認識真正的歸宿之處，就在趙州（地名）東院的西邊。』李都尉見到后，於是說：『泰山（山名）廟裡賣紙錢（祭祀用品），沒有用處。』李都尉到達時，公已經去世了。
《五燈全書》卷第二十三 卍新續藏第 81 冊 No. 1571 《五燈全書》(第1卷-第33卷)
《五燈全書》卷第二十四
京都聖感禪寺住持(臣)僧 (超永) 編輯
京都古華嚴寺住持(臣)僧 (超揆) 較閱 進呈
臨濟宗
南嶽下十一世
石霜圓禪師法嗣
洪州翠巖可真禪師
（可真禪師是）福州人。曾經參訪慈明禪師。因為這件事去了金鑾（地名）。與同善侍者一起坐夏（佛教術語，指夏季安居）。同善侍者是慈明禪師的高足弟子，道吾真禪師、楊岐會禪師都推崇佩服他。可真禪師自認為親自見過慈明禪師，天下沒有什麼能讓他滿意的。同善侍者與他交談，知道他還沒有徹悟，就嘲笑他。一天，在山中行走，辯論鋒芒畢露。同善侍者拿起一片瓦礫，放在磐石上說：『如果能在這裡，說出一句轉語（禪宗術語，指能改變人觀念的話），就認可你親自見過慈明禪師。』可真禪師左右觀看，想要回答。同善侍者呵斥道：『停留在思考和機巧上，情識沒有透徹，怎麼可能夢見過（慈明禪師）！』可真禪師感到慚愧和恐懼，就回到石霜（地名）。慈明禪師見到他來，呵斥道：『本色的行腳僧（雲遊僧），必定知道時節，有什麼急事，夏天還沒有結束就來到這裡？』可真禪師哭著說：『被同善兄的毒心，始終阻礙著我，所以來見和尚。』慈明禪師立刻問：『如何是佛法大意？』可真禪師說：『無雲生在山嶺上，有月亮落在波浪的心中。』慈明禪師瞪大眼睛呵斥道：『頭髮白了牙齒掉了，還作這樣的見解，如何脫離生死？』可真禪師感到恐懼，請求指示。慈明禪師說：
【English Translation】 After several years of studying the Buddha's teachings, worldly habits still remained. The official said, 'Misfortunes never come singly.' The surrounding people sighed. The official wrote a verse (a type of poetry, usually used in Buddhism) for Military Commissioner Li (an ancient official title), saying, 'The arising of a bubble and the extinction of a bubble, these two phenomena are originally the same. If you want to know the true place of return, it is west of the east courtyard of Zhao Zhou (place name).' When Military Commissioner Li saw it, he said, 'Selling paper money (sacrificial items) in the Taishan (mountain name) Temple is useless.' When Military Commissioner Li arrived, the official had already passed away.
Wudeng Quanshu (Complete Records of the Five Lamps) Volume 23 Wan Xu Zang (Supplement to the Buddhist Canon) No. 1571, Wudeng Quanshu (Complete Records of the Five Lamps) (Volumes 1-33)
Wudeng Quanshu (Complete Records of the Five Lamps) Volume 24
Edited by (Minister) Monk Chao Yong, Abbot of Shenggan Zen Temple in Kyoto
Reviewed and Presented by (Minister) Monk Chao Kui, Abbot of Gu Huayan Temple in Kyoto
Linji School
Eleventh Generation Below Nanyue
Dharma Successor of Zen Master Yuanyuan of Shishuang
Zen Master Cuiyan Kezhen of Hongzhou
(Zen Master Kezhen) was a native of Fuzhou. He once visited Zen Master Ciming. Because of this, he went to Jinluan (place name). He spent the summer retreat (Buddhist term, referring to the summer retreat) with Attendant Tongshan. Attendant Tongshan was a top disciple of Zen Master Ciming, and Zen Master Daowu Zhen and Zen Master Yangqi Hui both admired him. Zen Master Kezhen considered himself to have personally seen Zen Master Ciming, and nothing in the world could satisfy him. Attendant Tongshan talked with him and, knowing that he had not yet fully awakened, laughed at him. One day, while walking in the mountains, their debate was sharp. Attendant Tongshan picked up a piece of tile and placed it on a boulder, saying, 'If you can say a turning phrase (Zen term, referring to a word that can change people's views) here, I will acknowledge that you have personally seen Zen Master Ciming.' Zen Master Kezhen looked around, wanting to answer. Attendant Tongshan scolded, 'Dwelling on thought and skill, your emotions and knowledge are not thorough, how could you have dreamed of (Zen Master Ciming)!' Zen Master Kezhen felt ashamed and fearful, and returned to Shishuang (place name). When Zen Master Ciming saw him coming, he scolded, 'A true traveling monk (wandering monk) must know the seasons. What urgent matter brings you here before the summer is over?' Zen Master Kezhen cried and said, 'I have been hindered by Brother Tongshan's poisonous mind, so I have come to see the Abbot.' Zen Master Ciming immediately asked, 'What is the great meaning of the Buddha's teachings?' Zen Master Kezhen said, 'No clouds arise on the mountain peaks, and the moon falls into the heart of the waves.' Zen Master Ciming glared and scolded, 'With white hair and missing teeth, you still have such views, how can you escape birth and death?' Zen Master Kezhen felt fearful and asked for guidance. Zen Master Ciming said,
。汝問我。師理前語問之。明震聲曰。無雲生嶺上。有月落波心。師于言下大悟。師爽氣逸出。機辯迅捷。叢林憚之。出住翠巖 僧問。如何是佛。師曰。同坑無異土 問如何是祖師西來意。師曰。深耕淺種 問如何是學人轉身處。師曰。一堵墻百堵調。曰如何是學人著力處。師曰。千日斫柴一日燒。曰如何是學人親切處。師曰。渾家送上渡頭船 問利人一句。請師垂示。師曰。三腳蝦蟆飛上天。曰前村霜雪裡。昨夜一枝開。師曰。饑逢王膳不能餐 問如何是道。師曰。出門便見。曰如何是道中人。師曰。擔枷過狀 上堂。先德道。此事如爆龜文。爆即成兆。不爆成鈍。爆與不爆。直下便捏。上藍即不然。無因無必虛空走馬旱地行船。南山起云。北山下雨。遂拈拄杖曰。拄杖子。變作天大將軍。巡歷四天下。有守節不守節。有戒行不戒行。一時奏與天帝釋。乃喝一喝曰。丈夫自有沖天志。莫向如來行處行。卓一下 上堂。舉龍牙頌曰。學道如鉆火。逢煙未可休。直待金星現。歸家始到頭。神鼎曰。學道如鉆火。逢煙即便休。莫待金星現。燒腳又燒頭。師曰。若論頓也。龍牙正在半途。若論漸也。神鼎猶少悟在。於此復且如何。諸仁者。今年多落葉。幾處掃歸家 上堂。臨陣抗敵。不懼生死者。將軍之勇也。入山不懼虎
【現代漢語翻譯】 現代漢語譯本： 你問我。禪師用之前的話來問他。明震禪師回答說：『沒有云彩從山嶺上升起，只有月亮的倒影沉落在水波的心中。』這位僧人聽了這些話后，立刻大徹大悟。禪師神清氣爽，才思敏捷，讓其他僧人都感到敬畏。之後，他去翠巖寺當住持。 有僧人問：『什麼是佛？』禪師回答說：『在同一個坑裡，沒有不同的泥土。』 問：『什麼是祖師西來意（達摩祖師從西方來到中國的真正目的）？』禪師回答說：『深耕淺種。』 問：『什麼是學人轉身處（學佛之人改變自己的地方）？』禪師回答說：『一面墻壁，百面牆壁都協調。』 問：『什麼是學人著力處（學佛之人應該努力的地方）？』禪師回答說：『砍柴一千天，一天燒完。』 問：『什麼是學人親切處（學佛之人最親切的地方）？』禪師回答說：『全家人送你上渡船。』 問：『請禪師開示一句利人的話。』禪師回答說：『三條腿的蛤蟆飛上天。』 問：『前村的霜雪中，昨夜開了一枝梅花。』禪師回答說：『即使飢餓時遇到國王的御膳，也無法下嚥。』 問：『什麼是道？』禪師回答說：『出門就能看見。』 問：『什麼是道中人？』禪師回答說：『帶著枷鎖過公堂。』 禪師上堂說法時說：『前代的賢德之人說，這件事就像燒龜甲來占卜一樣。燒裂了就出現預兆，不燒裂就什麼也看不出來。燒與不燒，直接就能決定。』上藍禪師卻不是這樣，他說：『無緣無故地在虛空中跑馬，在乾旱的地上行船。南山升起云，北山下起雨。』於是拿起拄杖說：『拄杖子，變成天大將軍，巡視四面天下，考察那些遵守節操和不遵守節操的人，那些遵守戒律和不遵守戒律的人，然後把情況全部稟告給天帝釋（佛教中的護法神）。』然後大喝一聲說：『大丈夫自有沖天之志，不要在如來（佛）走過的地方行走。』然後用拄杖敲了一下。 禪師上堂說法時，引用龍牙禪師的偈語說：『學道如鉆木取火，遇到煙就不能停止，直到金星出現，才能回到家。』神鼎禪師說：『學道如鉆木取火，遇到煙就應該停止，不要等到金星出現，燒了腳又燒了頭。』禪師說：『如果從頓悟的角度來說，龍牙禪師還在半路上；如果從漸悟的角度來說，神鼎禪師還缺少一些領悟。』對於這種情況，又該如何是好呢？各位仁者，今年落葉很多，有多少人掃回家了呢？』 禪師上堂說法時說：『在戰場上抵抗敵人，不怕生死的人，是將軍的勇敢。進入山林不怕老虎
【English Translation】 English version: You ask me. The Chan master used the previous words to question him. Chan Master Mingzhen replied, 'No clouds rise from the mountain ridge, only the moon's reflection sinks into the heart of the water.' Upon hearing these words, the monk immediately attained great enlightenment. The Chan master was refreshed and quick-witted, causing other monks to be in awe. Afterwards, he went to Cuiyan Temple to be the abbot. A monk asked, 'What is Buddha?' The Chan master replied, 'In the same pit, there is no different soil.' Asked, 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's true purpose in coming to China from the West)?' The Chan master replied, 'Deep plowing and shallow sowing.' Asked, 'What is the turning point for a learner (where a Buddhist practitioner changes himself)?' The Chan master replied, 'One wall, a hundred walls are coordinated.' Asked, 'Where should a learner exert effort (where should a Buddhist practitioner strive)?' The Chan master replied, 'Chopping firewood for a thousand days, burning it all in one day.' Asked, 'Where is the intimacy for a learner (where is the most intimate place for a Buddhist practitioner)?' The Chan master replied, 'The whole family sends you on the ferry.' Asked, 'Please give a beneficial word for people.' The Chan master replied, 'A three-legged toad flies into the sky.' Asked, 'In the frost and snow of the front village, a plum blossom bloomed last night.' The Chan master replied, 'Even when hungry and encountering the king's delicacies, one cannot swallow them.' Asked, 'What is the Dao?' The Chan master replied, 'You can see it as soon as you go out.' Asked, 'What is a person in the Dao?' The Chan master replied, 'Carrying a cangue (枷鎖) through the court.' When the Chan master ascended the hall to preach, he said, 'The virtuous people of the past said that this matter is like burning a tortoise shell for divination. If it cracks, a sign appears; if it doesn't crack, nothing can be seen. Burning or not burning, it can be decided directly.' Chan Master Shanglan is not like this, he said, 'For no reason, galloping horses in the void, sailing boats on dry land. Clouds rise in the southern mountains, and rain falls in the northern mountains.' Then he picked up his staff and said, 'Staff, transform into a great general of heaven, patrolling the four corners of the world, examining those who observe integrity and those who do not, those who observe precepts and those who do not, and then report the situation to Sakra (帝釋, a protector deity in Buddhism).' Then he shouted loudly and said, 'A great man has his own ambition to soar to the sky, do not walk where the Tathagata (如來, Buddha) has walked.' Then he tapped the staff once. When the Chan master ascended the hall to preach, he quoted Chan Master Longya's verse, 'Studying the Dao is like drilling wood for fire, one cannot stop when encountering smoke, only when the Venus appears can one return home.' Chan Master Shending said, 'Studying the Dao is like drilling wood for fire, one should stop when encountering smoke, do not wait for Venus to appear, burning your feet and burning your head.' The Chan master said, 'If speaking from the perspective of sudden enlightenment, Chan Master Longya is still halfway there; if speaking from the perspective of gradual enlightenment, Chan Master Shending still lacks some understanding.' In this situation, what should be done? Dear friends, this year many leaves have fallen, how many people have swept them home?' When the Chan master ascended the hall to preach, he said, 'Resisting the enemy on the battlefield, those who are not afraid of life and death are the bravery of the general. Entering the mountains and not fearing tigers
兕者。獵人之勇也。入水不懼蛟龍者。漁人之勇也。作么生是衲僧之勇。拈拄杖曰。這個是拄杖子。拈得把得動得。三千大千世界。一時搖動。若拈不得。把不得。動不得。文殊自文殊。解脫自解脫。參 上堂。舉僧問巴陵。如何是道。陵曰。明眼人落井。又問寶應。如何是道。應曰。五鳳樓前。又問首山。如何是道。山曰。腳下深三尺。此三轉語。一句壁立千仞。一句陸地行船。一句賓主交參。諸人莫有揀得者么。出來道看。如無。且行羅漢慈。破結賊故。行菩薩慈。安眾生故。行如來慈。得如相故 問如何是佛法大意。師曰。五通賢聖。曰學人不會。師曰。舌至梵天 師將入滅。示疾甚勞苦。席藁于地。轉側不少休。喆侍者垂泣曰。平生訶佛罵祖。今何為乃爾。師熟視。訶曰。汝亦作此見解耶。即起趺坐。呼侍者燒香。煙起遂示寂。
蔣山贊元覺海禪師
婺州義烏傅氏子。乃大士之裔也。夙修種智。隨愿示生。父母感祥。閭里稱異。三歲出家。七歲為僧。十五遊方。遠造石霜。升于丈室。慈明一見曰。好好著槽廠。師遂作驢鳴。明曰。真法器耳。俾為侍者。二十年中。運水搬柴。不憚寒暑。悉已躬親求道。后出世蘇臺天峰龍華。白雲府帥。請居志公道場。提綱宗要。機鋒迅敏。解行相應。諸方推服。
【現代漢語翻譯】 現代漢語譯本 犀牛的勇猛，是獵人的勇猛。入水不怕蛟龍，是漁人的勇猛。什麼是衲僧（指僧人）的勇猛？ 拈起拄杖說：『這個是拄杖子，拈得起，把得住，動彈得了，三千大千世界，一時搖動。』如果拈不起，把不住，動彈不了，文殊（文殊菩薩，代表智慧）自是文殊，解脫自是解脫。 參！ 上堂。舉僧人問巴陵（人名）：『如何是道？』巴陵說：『明眼人落井。』又問寶應（寺名）：『如何是道？』寶應說：『五鳳樓前。』又問首山（山名）：『如何是道？』首山說：『腳下深三尺。』 這三句轉語，一句壁立千仞，一句陸地行船，一句賓主交參。各位莫有能辨別出來的嗎？出來說看。如果沒有，且行羅漢（阿羅漢，佛教修行 достигшего освобождения）的慈悲，爲了破除結縛和賊害的緣故；行菩薩（菩提薩埵，佛教中發願普度眾生的修行者）的慈悲，爲了安頓眾生的緣故；行如來（佛陀的稱號）的慈悲，爲了得到如實相的緣故。 問：『如何是佛法大意？』師說：『五通賢聖。』 （僧人）說：『學人不會。』師說：『舌至梵天。』 師將要入滅（涅槃）的時候，示現疾病非常勞苦，在地上鋪著草蓆，輾轉反側沒有片刻休息。喆侍者（服侍僧人的侍從）垂淚說：『平生呵斥佛，謾罵祖師，如今為何這樣？』師熟視（侍者），呵斥說：『你也作這樣的見解嗎？』隨即起身跏趺而坐，呼喚侍者燒香，煙起就示寂（圓寂）。 蔣山贊元覺海禪師 婺州義烏傅氏之子，是大士（指觀音菩薩）的後裔。宿世修習種智，隨愿示現降生。父母感應吉祥，鄉里稱讚奇異。三歲出家，七歲為僧，十五歲遊方，遠到石霜（寺名）。登上丈室（方丈的住所），慈明（人名）一見就說：『好好地放在槽廠里。』師隨即作驢鳴。慈明說：『真是法器啊！』讓他做侍者。二十年中，運水搬柴，不畏懼寒暑，全都親自去做，求道。後來出世在蘇臺天峰龍華（寺名），白雲府帥，請他住在志公道場（寺廟）。提綱挈領宗要，機鋒迅猛敏捷，解行相應，各方推崇佩服。
【English Translation】 English version The bravery of a rhinoceros is the bravery of a hunter. Entering the water without fear of dragons is the bravery of a fisherman. What is the bravery of a monastic? Picking up a staff, he said, 'This is a staff. If you can pick it up, hold it, and move it, the three thousand great thousand worlds will shake at once.' If you cannot pick it up, hold it, or move it, Manjusri (Manjusri Bodhisattva, representing wisdom) is Manjusri, and liberation is liberation. Attend! Ascending the hall, he cited a monk who asked Baling (a person's name), 'What is the Dao?' Baling said, 'A clear-eyed person falls into a well.' He also asked Bao Ying (a temple's name), 'What is the Dao?' Bao Ying said, 'In front of the Five Phoenix Tower.' He also asked Shou Shan (a mountain's name), 'What is the Dao?' Shou Shan said, 'Three feet deep under your feet.' These three turning phrases, one is like a wall standing ten thousand feet high, one is like sailing a boat on land, and one is like the host and guest intermingling. Can anyone discern them? Come out and say. If not, then practice the compassion of an Arhat (a Buddhist practitioner who has attained liberation), for the sake of breaking bonds and thieves; practice the compassion of a Bodhisattva (a Buddhist practitioner who vows to liberate all beings), for the sake of settling sentient beings; practice the compassion of a Tathagata (an epithet of the Buddha), for the sake of attaining suchness. Asked, 'What is the great meaning of the Buddha-dharma?' The master said, 'The five transcendent powers of sages.' (The monk) said, 'This student does not understand.' The master said, 'The tongue reaches the Brahma heaven.' When the master was about to enter Nirvana, he manifested illness and great suffering, spreading a straw mat on the ground, tossing and turning without rest. The attendant Zhe (a servant who attends to monks) wept and said, 'In your life, you scolded the Buddha and reviled the patriarchs, why are you like this now?' The master looked intently (at the attendant) and scolded, 'Do you also have such a view?' Then he got up and sat in the lotus position, calling the attendant to burn incense, and as the smoke rose, he entered stillness (passed away). Eulogy for Chan Master Yuanjue Hai of Jiangshan He was the son of the Fu family of Yiwu, Wuzhou, a descendant of the Great Being (referring to Avalokiteśvara Bodhisattva). He cultivated the seeds of wisdom in past lives and manifested birth according to his vows. His parents sensed auspicious signs, and the village praised his uniqueness. He left home at the age of three, became a monk at the age of seven, and traveled at the age of fifteen, going far to Shishuang (a temple's name). Ascending the abbot's room, Ciming (a person's name) said upon seeing him, 'Good, put him in the trough!' The master then made a donkey's bray. Ciming said, 'Truly a vessel of the Dharma!' He made him an attendant. For twenty years, he carried water and chopped wood, not fearing cold or heat, doing everything himself, seeking the Dao. Later, he appeared in the world at Tianfeng Longhua (a temple's name) in Sutai, and the governor of Baiyun invited him to reside at the Zhigong monastery (temple). Grasping the essentials, his sharp wit was swift and keen, his understanding and practice corresponded, and all quarters praised and admired him.
丞相王公安石。重師德望。特奏章服師號。公又堅辭。鼎席結廬定林山中。與師蕭散林下清談終日。贈師偈曰。不與物違真道廣。每隨緣起自禪深。舌根已凈誰能壞。足跡如空我得尋 僧問。如何是和尚家風。師曰。東壁打西壁。曰客來如何祇待。師曰。山上樵。井中水 問如何是諸佛出身處。師曰。驢胎馬腹 問魯祖面壁意旨如何。師曰。住持事繁 問如何是大善知識。師曰。屠牛剝羊。曰為甚麼如此。師曰。業在其中 上堂。這個若是。如虎戴角。這個若不是。喚作甚麼。良久曰。餵驢餵馬。珍重 宋哲宗元祐丙寅。師乃遷化。丞相王公。慟哭于塔。贊師真曰。賢哉人也。行厲而容寂。知言而能默。譽榮弗喜。辱毀弗戚。弗矜弗克。人自稱德。有緇有白。來自南北。弗顏弗逆。弗抗弗抑。弗觀汝華。唯食已實。孰其嗣之。我有遺則。
瑞州武泉山政禪師
僧問。如何是佛法大意。師曰。衣成人水成田 上堂。黃梅席上。海眾千人。付法傳衣。碓坊行者。是則紅日西升。非則月輪東上。參。
南嶽雙峰寺省回禪師
上堂。南番人泛船。塞北人搖櫓。波斯入大唐。須彌山作舞。是甚麼說話 師于宋神宗元豐癸亥九月十七日。淨髮沐浴。辭眾。偈曰。九十二光陰。分明對眾說。遠洞散寒云。幽
【現代漢語翻譯】 丞相王安石，非常尊重佛印禪師的德行和聲望，特地上奏朝廷要賜予禪師紫衣和『師號』的榮譽。但佛印禪師堅決推辭。於是王安石在定林寺的山中結廬居住，與佛印禪師一起在林下悠閒地清談終日。王安石贈送給佛印禪師一首偈語：『不與物違真道廣，每隨緣起自禪深。舌根已凈誰能壞，足跡如空我得尋。』 有僧人問：『如何是和尚（指佛印禪師）的家風？』佛印禪師回答：『東墻補西墻。』僧人又問：『有客人來時，您如何招待？』佛印禪師回答：『山上砍柴，井裡打水。』 有僧人問：『如何是諸佛出身的地方？』佛印禪師回答：『驢胎馬腹。』 有僧人問：『魯祖（達摩祖師）面壁的意旨是什麼？』佛印禪師回答：『住持事務繁忙。』 有僧人問：『如何是大善知識？』佛印禪師回答：『屠牛剝羊。』僧人問：『為什麼這樣做？』佛印禪師回答：『業在其中。』 佛印禪師上堂說法：『這個若是（指執著于有），如虎添翼；這個若不是（指執著于無），又該喚作什麼？』良久，禪師說：『餵驢餵馬。』珍重。 宋哲宗元祐丙寅年（1086年），佛印禪師圓寂。丞相王安石在塔前痛哭，並作讚頌禪師的真身：『賢哉人也，行厲而容寂，知言而能默，譽榮弗喜，辱毀弗戚，弗矜弗克，人自稱德。有緇有白，來自南北，弗顏弗逆，弗抗弗抑，弗觀汝華，唯食已實。孰其嗣之，我有遺則。』
瑞州武泉山政禪師
有僧人問：『如何是佛法大意？』政禪師回答：『衣成人，水成田。』 政禪師上堂說法：『黃梅席上，海眾千人，付法傳衣，碓坊行者。是則紅日西升，非則月輪東上。』參！
南嶽雙峰寺省回禪師
省回禪師上堂說法：『南番人泛船，塞北人搖櫓，波斯人入大唐，須彌山作舞。』這是什麼話？ 省回禪師于宋神宗元豐癸亥年（1083年）九月十七日，淨髮沐浴，辭別大眾，留下偈語：『九十二光陰，分明對眾說。遠洞散寒云，幽』
【English Translation】 Prime Minister Wang Anshi deeply respected the virtue and reputation of Chan Master Foyin (Buddha Seal, a Chan Buddhist monk). He specially requested the court to bestow upon the Chan Master the honor of a purple robe and the title of 'Master'. However, Chan Master Foyin firmly declined. Therefore, Wang Anshi built a hermitage in the mountains of Dinglin Temple, spending his days in leisurely conversation with Chan Master Foyin beneath the trees. Wang Anshi presented Chan Master Foyin with a verse: 'Not opposing things, the true path widens; following conditions, Chan deepens. The root of the tongue is purified, who can destroy it? Footprints are like emptiness, I can find them.' A monk asked: 'What is the family style of the Abbot (referring to Chan Master Foyin)?' Chan Master Foyin replied: 'Patching the east wall with the west wall.' The monk further asked: 'How do you treat guests when they arrive?' Chan Master Foyin replied: 'Chopping firewood on the mountain, drawing water from the well.' A monk asked: 'Where do all Buddhas originate?' Chan Master Foyin replied: 'Donkey's womb, horse's belly.' A monk asked: 'What is the meaning of Patriarch Lu (Bodhidharma) facing the wall?' Chan Master Foyin replied: 'Abbot's affairs are busy.' A monk asked: 'What is a great virtuous teacher?' Chan Master Foyin replied: 'Slaughtering oxen and skinning sheep.' The monk asked: 'Why do you do that?' Chan Master Foyin replied: 'Karma is within them.' Chan Master Foyin ascended the Dharma hall and said: 'If this is (clinging to existence), it is like a tiger with wings; if this is not (clinging to non-existence), what should it be called?' After a long pause, the Chan Master said: 'Feeding donkeys and feeding horses.' Treasure this! In the year Bingyin (1086) of the Yuanyou reign of Emperor Zhezong of the Song Dynasty, Chan Master Foyin passed away. Prime Minister Wang Anshi wept bitterly before the stupa and composed a eulogy for the Chan Master's true body: 'How virtuous is this person! His conduct is strict, yet his appearance is serene; he understands words, yet he can be silent; he is not pleased by praise or honor, nor is he saddened by insult or disgrace; he is neither arrogant nor controlling, yet people praise his virtue. There are monks and laypeople, coming from north and south, he does not show favor or aversion, he does not resist or suppress, he does not look at your appearance, but only eats the real fruit. Who will succeed him? I have a legacy.'
Chan Master Zheng of Wuquan Mountain, Ruizhou
A monk asked: 'What is the great meaning of the Buddha Dharma?' Chan Master Zheng replied: 'Clothes make a person, water makes a field.' Chan Master Zheng ascended the Dharma hall and said: 'At Huangmei, there were thousands of people, the Dharma was transmitted with the robe, the miller in the mortar room. If it is, the red sun rises in the west; if it is not, the moon rises in the east.' Investigate!
Chan Master Xinghui of Shuangfeng Temple, Nanyue
Chan Master Xinghui ascended the Dharma hall and said: 'People from the Southern Barbarians sail boats, people from the Northern Desert row oars, Persians enter the Great Tang, Mount Sumeru dances.' What is this talk? On the seventeenth day of the ninth month of the year Guihai (1083) of the Yuanfeng reign of Emperor Shenzong of the Song Dynasty, Chan Master Xinghui shaved his head, bathed, and bid farewell to the assembly, leaving behind a verse: 'Ninety-two years of time, clearly spoken to the assembly. Distant caves scatter cold clouds, secluded'
牕度殘月。言訖坐逝。茶毗。齒頂不壞。上有五色異光。
洪州大寧道寬禪師
僧問。飲光正見。為甚麼見。拈花卻微笑。師曰。忍俊不禁 問丹霞燒木佛。院主為甚麼眉須墮落。師曰。賊不打貧兒家 問既是一真法界。為甚麼卻有千差萬別。師曰。根深葉茂。僧打圓相曰。還出得這個也無。師曰。弄巧成拙 問如何是前三三后三三。師曰。數九不到九 問如何是佛法大意。師曰。點茶須是百沸湯。曰意旨如何。師曰。吃盡莫留滓 問如何是露地白牛。師以火箸插火爐中曰。會么。曰不會。師曰。頭不欠尾不剩 師在同安日。有僧問。既是同安。為甚麼卻有病僧化去。師曰。佈施不如還卻債 上堂。少林妙訣。古佛家風。應用隨機。卷舒自在。如拳作掌。開合有時。似水成漚。起滅無定。動靜俱顯。語默全彰。萬用自然。不勞心力到這裡。喚作順水放船。且道。逆風舉棹。誰是好手。良久曰。弄潮須是弄潮人。喝一喝 上堂。無念為宗。無住為本。真空為體。妙有為用。所以道。盡大地是真空。遍法界是妙有。且道。是甚麼人用得。四時運用。日月長明。法本不遷。道無方所。隨緣自在。逐物升沉。此土他方。入凡入聖。雖然如是。且道。入鄉隨俗。一句作么生道。良久曰。西天梵語。東土唐言。
潭州道吾悟真禪師
上堂。青山峭峻。白日如梭。龍門無客。鬧市人多。諸人且道。即今下菜行頭。有幾人納稅百姓。時有僧出禮拜。師曰。北禪寺里。卻有一個僧 問不落二三。請師速道。師曰。前三點后三點。僧便喝。師亦喝。僧禮拜。師曰。有恁么瞎漢 上堂。拗折秤衡。將什麼定斤兩。拈卻缽盂匙箸。將什麼吃粥飯。不如向三家村裡。東卜西卜。忽然卜著。脫卻鼻孔 上堂。直上直下如何指南。十字縱橫作么生提綱。良久曰。風散亂云長空靜。夜深明月照窗前 上堂。乃喚維那。令昨日四人新到人事。新到才出。師乃曰。雖是小過。令人大怒。新到才展坐具。師曰。當爲空王如來作禮。便歸方丈 上堂。拈拄杖卓一卓。喝一喝。乃曰。一喝一卓。眼生八角。鼻孔吒沙。眉毛卓朔。若也會得。西山月落。若也不會。胡餅䬪饦 問如何是第一句。師曰。直下衝雲際。東山絕往來。曰如何是第二句。師曰。面前渠不見。背後稱冤苦。曰如何是第三句。師曰。頭上一堆塵。腳下三尺土 問如何是佛。師曰。洞庭無蓋 問古人道。來時不將絲頭來。去時不將絲頭去。意旨如何。師曰。三生六十劫。未是長期 上堂。開心碗子盛將來。無縫合盤合取去。擬思量何劫悟。看取眉毛有幾許去 上堂。夜來雷聲震地。今
【現代漢語翻譯】 現代漢語譯本： 潭州道吾悟真禪師
禪師上堂說法。說：『青山巍峨險峻，時光飛逝如箭。龍門沒有訪客，鬧市人來人往。各位請說，如今這下菜的隊伍里，有幾人是納稅的百姓？』當時有僧人出來禮拜。禪師說：『北禪寺里，倒有一個僧人。』問：『不落入二三，請禪師快說。』禪師說：『前三點后三點。』僧人便喝斥。禪師也喝斥。僧人禮拜。禪師說：『有這麼瞎的人！』上堂說法。說：『拗斷秤桿，用什麼來確定斤兩？拿掉缽盂匙箸，用什麼來吃粥飯？不如到三家村裡，東邊占卜西邊占卜，忽然占卜到，脫掉鼻孔。』上堂說法。說：『直上直下如何指明方向？十字縱橫如何提出綱領？』良久說：『風吹散亂云長空寂靜，夜深明月照在窗前。』上堂說法。於是叫來維那（寺院中負責僧眾事務的僧人），讓他詢問昨天新來的四個人事。新來的人剛出來，禪師便說：『雖是小過失，卻令人大怒。』新來的人剛展開坐具，禪師說：『應當為空王如來（佛的稱號）作禮。』便回到方丈（寺院住持的住所）。上堂說法。拿起拄杖敲一下，喝一聲，說：『一喝一敲，眼生八角，鼻孔噴沙，眉毛直豎。如果能夠領會，西山月落。如果不能領會，胡餅䬪饦（一種食物）。』問：『如何是第一句？』禪師說：『直衝雲霄，東山斷絕往來。』說：『如何是第二句？』禪師說：『面前看不見，背後喊冤叫苦。』說：『如何是第三句？』禪師說：『頭上一堆塵土，腳下三尺土地。』問：『如何是佛（Buddha）？』禪師說：『洞庭湖沒有蓋子。』問：『古人說，來時不帶一絲線，去時不帶一絲線，意旨如何？』禪師說：『三生六十劫（佛教時間概念），還不是長久。』上堂說法。說：『打開心碗盛過來，無縫的盤子合攏拿走。想要思量何時才能領悟？看看眉毛有幾許？』上堂說法。說：『夜裡雷聲震天，如今……』
【English Translation】 English version: Chan Master Wuzhen of Daowu in Tanzhou
The Master ascended the hall and gave a sermon, saying: 'The green mountains are steep and towering, and the white sun flies like a shuttle. Dragon Gate has no visitors, and the bustling market is full of people. Everyone, please tell me, in this line of serving dishes, how many are tax-paying citizens?' At that time, a monk came out and bowed. The Master said: 'In the North Chan Monastery, there is indeed one monk.' He asked: 'Without falling into two or three, please tell me quickly, Master.' The Master said: 'Three dots in front, three dots behind.' The monk then shouted. The Master also shouted. The monk bowed. The Master said: 'There is such a blind man!' Ascending the hall and giving a sermon, he said: 'Breaking the steelyard, what will you use to determine the weight? Taking away the alms bowl, spoon, and chopsticks, what will you use to eat porridge and rice? It is better to go to the Three Families Village, divining in the east and divining in the west, and suddenly divining to have your nose cut off.' Ascending the hall and giving a sermon, he said: 'How can you point the way directly up and down? How can you draw up an outline with the crosswise and lengthwise? ' After a long while, he said: 'The wind scatters the chaotic clouds, the long sky is still, and the deep night, the bright moon shines before the window.' Ascending the hall and giving a sermon, he then called the director (a monk in charge of monastic affairs) and ordered him to inquire about the affairs of the four newcomers who arrived yesterday. As soon as the newcomers came out, the Master said: 'Although it is a small fault, it makes people angry.' As soon as the newcomers spread out their sitting mats, the Master said: 'You should pay homage to the Tathagata (title of Buddha) who is the Empty King.' Then he returned to his abbot's room (residence of the abbot). Ascending the hall and giving a sermon, he picked up his staff and struck it once, and shouted once, saying: 'One shout, one strike, eyes grow eight corners, nostrils spray sand, eyebrows stand upright. If you can understand, the moon sets in the Western Mountains. If you cannot understand, it is a sesame cake.' He asked: 'What is the first phrase?' The Master said: 'Straight up to the clouds, the Eastern Mountain cuts off all comings and goings.' He said: 'What is the second phrase?' The Master said: 'You cannot see it in front of you, but you complain bitterly behind your back.' He said: 'What is the third phrase?' The Master said: 'A pile of dust on your head, three feet of earth under your feet.' He asked: 'What is Buddha (Buddha)?' The Master said: 'Dongting Lake has no lid.' He asked: 'The ancients said, 'When coming, do not bring a thread; when leaving, do not take a thread.' What is the meaning?' The Master said: 'Three lives and sixty kalpas (Buddhist time concept), it is not a long time.' Ascending the hall and giving a sermon, he said: 'Open the heart bowl and fill it up, the seamless plate closes and takes it away. If you try to think about when you will awaken, see how many eyebrows you have?' Ascending the hall and giving a sermon, he said: 'Last night, the thunder shook the earth, and now...'
朝細雨霏霏。乾枯滋潤。萬物萌芽。且道。嘉州大象。髭鬚長得多少。還有道得者么。若也道得。陜府鐵牛。是常不輕菩薩。若道不得。土宿拽脫你鼻孔 上堂。若據祖令到這裡。總須茫然放。老僧一線且向眉睫里。東覷西覷 上堂。如天普蓋。似地普擎。三世諸佛。總在你鼻孔里。三十年後。不得辜負老僧 上堂。鋒刃上踣跳。微塵里走馬。勞勞去復來。個是知音者 三人新到。出來人事。才出禮拜。師曰。不落平常卦筮。直述來情。僧曰。和尚休得也。師曰。此猶是落平常。僧曰。恰是。便歸眾。師曰。龍蛇易辨。衲子難瞞。
蔣山保心禪師
僧問。月未圓時如何。師曰。順數將去。曰。圓后如何。師曰。倒數將來 問如何是吹毛劍。師曰。黑漆露柱 問聲色兩字。如何透得。師曰。一手吹。一手拍。
洪州百丈惟政禪師
上堂。巖頭和尚。用三文錢。索得個妻。祇解撈鰕捷蜆要。且不解生男育女。直至如今。門風斷絕。大眾要識奯公妻么。百丈今日。不惜唇吻。與你諸人注破。蓬𩯭荊釵世所稀。布裙猶是嫁時衣 僧問。牛頭未見四祖時。為甚麼百鳥銜花獻。師曰。有錢千里通。曰見后為甚麼不銜花。師曰。無錢隔壁聾 問達磨未來時如何。師曰。六六三十六。曰來后如何。師曰。九九
【現代漢語翻譯】 現代漢語譯本： 細雨霏霏，滋潤著乾枯的大地，萬物開始萌芽。且說，嘉州大象的鬍鬚有多長？還有人能說得出來嗎？如果能說出來，陜府的鐵牛就是常不輕菩薩（永遠不會輕視他人的菩薩）。如果說不出來，土地神就要拽掉你的鼻孔。 上堂開示：如果按照祖師的教令來到這裡，總要茫然地放下一切。我這個老和尚的一線生機且在眉睫之間，東看看西看看。 上堂開示：如同天普照大地，如同地普遍承載萬物，三世諸佛（過去、現在、未來的一切佛）都在你的鼻孔里。三十年後，不要辜負老僧我。 上堂開示：在刀刃上跳躍，在微塵里奔跑，辛辛苦苦地來來回回，哪個是真正的知音呢？ 有三個新來的僧人，出來行禮。剛要禮拜，師父說：『不要落入平常的占卜算卦，直接說出你們的來意。』僧人說：『和尚你可別說了。』師父說：『這仍然是落入了平常。』僧人說：『正是。』便回到僧眾中。師父說：『龍蛇容易分辨，出家人難以欺瞞。』
蔣山保心禪師
僧人問：『月亮未圓的時候怎麼樣？』師父說：『順著數過去。』問：『圓了以後怎麼樣？』師父說：『倒著數回來。』問：『什麼是吹毛劍？』師父說：『黑漆露柱。』問：『聲色二字，如何才能透徹？』師父說：『一手吹，一手拍。』
洪州百丈惟政禪師
上堂開示：巖頭和尚，用三文錢，娶了個老婆，只會撈蝦摸蜆，卻不會生兒育女。直到如今，門風斷絕。各位想認識奯公的妻子嗎？百丈我今天，不惜口舌，為你們點破：蓬亂的頭髮，荊釵布裙，世間少有，身上的布裙還是出嫁時的衣裳。 僧人問：『牛頭未見四祖（道信，公元580-651年）的時候，為什麼百鳥銜花獻給他？』師父說：『有錢千里通。』問：『見四祖后為什麼不銜花獻給他了？』師父說：『無錢隔壁聾。』問：『達磨（菩提達摩）未來中國的時候怎麼樣？』師父說：『六六三十六。』問：『來中國后怎麼樣？』師父說：『九九……』
【English Translation】 English version: A light rain is falling, nourishing the dry land, and all things are beginning to sprout. Tell me, how long is the beard of the great elephant of Jia Prefecture? Is there anyone who can say? If you can say it, the iron ox of Shan Prefecture is the 'Constantly Not Despising' Bodhisattva (a bodhisattva who never looks down on others). If you cannot say it, the earth deity will tear off your nostrils. Ascending the hall for instruction: If you come here according to the ancestral decree, you must let go of everything in bewilderment. This old monk's lifeline is right between my eyebrows, looking east and looking west. Ascending the hall for instruction: Like the sky covering everything, like the earth supporting everything, the Buddhas of the three times (past, present, and future) are all in your nostrils. Thirty years from now, do not let down this old monk. Ascending the hall for instruction: Leaping on the edge of a blade, galloping in a speck of dust, laboriously going back and forth, who is the true confidant? Three new monks arrived and came forward to pay their respects. Just as they were about to bow, the master said, 'Do not fall into ordinary divination, directly state your intentions.' The monk said, 'Monk, you must not say it.' The master said, 'This is still falling into the ordinary.' The monk said, 'Exactly.' Then he returned to the assembly. The master said, 'Dragons and snakes are easy to distinguish, but monks are hard to deceive.'
Chan Master Baoxin of Jiangshan
A monk asked, 'What is it like when the moon is not yet full?' The master said, 'Count forward.' Asked, 'What is it like after it is full?' The master said, 'Count backward.' Asked, 'What is the hair-splitting sword?' The master said, 'Black lacquer pillar.' Asked, 'How can one penetrate the two words 'sound' and 'form'?' The master said, 'One hand blows, one hand claps.'
Chan Master Weizheng of Hongzhou Baizhang
Ascending the hall for instruction: Abbot Yantou, with three coins, got a wife, who only knows how to catch shrimp and pick shellfish, but does not know how to give birth to sons and daughters. Until now, the family style is cut off. Do you all want to know the wife of Hu Gong? Baizhang today, does not spare his lips and tongue, to break it for you: disheveled hair, a thorn hairpin and a cloth skirt, rare in the world, the cloth skirt on her body is still the clothes she wore when she married. A monk asked, 'When Niutou had not yet seen the Fourth Patriarch (Daoxin, 580-651 AD), why did hundreds of birds carry flowers to offer to him?' The master said, 'With money, a thousand miles are passable.' Asked, 'Why did they not carry flowers to offer to him after seeing the Fourth Patriarch?' The master said, 'Without money, the neighbor is deaf.' Asked, 'What was it like when Bodhidharma (Bodhidharma) had not yet come to China?' The master said, 'Six sixes are thirty-six.' Asked, 'What was it like after coming to China?' The master said, 'Nine nines...'
八十一 問如何是祖師西來意。師曰。木耳樹頭生 問一切法是佛法。意旨如何。師曰。一重山下一重人 問上行下敩。未是作家。背楚投吳。方為達士。豈不是和尚語。師曰。是曰父財子用也。師曰。汝試用看。僧擬議。師便打 上堂。天臺普請。人人知有南嶽遊山。又作么生。會則燈籠笑你。不會有眼如盲。
明州香山蘊良禪師
僧問。如何是透法身句。師曰。剎竿頭上舞三臺。曰如何是接初機句。師曰。上大人。曰如何是末後句。師曰。雙林樹下 問如何是學人轉身處。師曰。磨坊里 上堂。良久。呵呵大笑曰。笑個甚麼。笑他鴻鵠沖天飛。烏龜水底逐魚兒。三個老婆六隻奶。金剛背上爛如泥。阿呵呵。知不知東村陳大耆。參。
蘇州南峰惟廣禪師
上堂。一問一答。如鐘含響。似谷應聲。蓋為事不獲已。且於建化門中。放一線道。若據衲僧門下。天地懸殊。且道。衲僧有甚麼長處。良久曰。盡日覓不得。有時還自來。咄。
潭州大溈德干禪師
上堂。僧問。如何是祖師西來意。師曰。水從山上出。曰意旨如何。師曰。溪澗豈能留。乃曰。山花似錦文。殊撞著眼睛。幽鳥綿蠻。觀音塞卻耳際。諸仁者。更思量個甚麼。昨夜三更睡不著。翻身捉得普賢。貶向無生國里。一覺
【現代漢語翻譯】 現代漢語譯本 八十一 問：什麼是祖師西來意（Bodhidharma's intention in coming from the West）？ 師父說：『木耳在樹頭上生長。』 問：一切法都是佛法，這意旨是什麼？ 師父說：『一重山下一重人。』 問：上行下效，還不是真正的行家；背叛楚國投奔吳國，才是通達之士。 這難道不是和尚您說的話嗎？ 師父說：『是啊，這是父親的財產兒子用。』 師父說：『你試著用用看。』 僧人猶豫不決，師父就打了他。 上堂開示：天臺山普請勞動，人人都知道有南嶽山可以遊覽，那麼又該如何呢？ 會了，燈籠會笑你；不會，有眼如盲。
明州香山蘊良禪師
僧人問：什麼是透法身句？ 師父說：『在剎竿頭上跳三臺舞。』 問：什麼是接引初學者的句子？ 師父說：『上大人。』 問：什麼是末後句？ 師父說：『雙林樹下（under the twin sala trees，佛陀涅槃之地）。』 問：什麼是學人轉身之處？ 師父說：『磨坊里。』 上堂開示：良久，呵呵大笑說：『笑什麼呢？ 笑他鴻鵠沖天飛，烏龜水底逐魚兒。 三個老婆六隻奶，金剛背上爛如泥。 阿呵呵。』 知不知道東村的陳大耆？ 參！
蘇州南峰惟廣禪師
上堂開示：一問一答，如鐘含響，似谷應聲，蓋因為事不獲已，且於建化門中，放一線道。 若據衲僧門下，天地懸殊。 且道，衲僧有什麼長處？ 良久說：『盡日覓不得，有時還自來。』 咄！
潭州大溈德干禪師
上堂開示：僧人問：什麼是祖師西來意（Bodhidharma's intention in coming from the West）？ 師父說：『水從山上出。』 問：意旨如何？ 師父說：『溪澗豈能留。』 於是說：『山花似錦文，殊撞著眼睛；幽鳥綿蠻，觀音塞卻耳際。』 諸位仁者，更思量個什麼？ 昨夜三更睡不著，翻身捉得普賢（Samantabhadra），貶向無生國里，一覺（960-976）。
【English Translation】 English version Eighty-one. Question: What is the meaning of the Patriarch's coming from the West (Bodhidharma's intention in coming from the West)? The Master said: 'Wood ear mushrooms grow on tree branches.' Question: All dharmas are Buddha-dharma. What is the meaning of this? The Master said: 'One layer of mountains below, one layer of people.' Question: Those who follow the example of their superiors are not yet masters; those who abandon Chu and join Wu are enlightened scholars. Isn't this what you, the monk, are saying? The Master said: 'Yes, it is like a father's wealth being used by his son.' The Master said: 'Try using it and see.' The monk hesitated, and the Master struck him. Ascending the hall: Tian Tai is doing universal labor, everyone knows there is Nan Yue mountain to visit, so what to do? If you understand, the lantern will laugh at you; if you don't understand, you have eyes but are blind.
Chan Master Yunliang of Xiangshan in Mingzhou
A monk asked: What is a phrase that penetrates the Dharma-body? The Master said: 'Dancing the Three Platforms on top of the flagpole.' Asked: What is a phrase to receive beginners? The Master said: 'Superior great man.' Asked: What is the final phrase? The Master said: 'Under the twin sala trees (the place where the Buddha entered Nirvana).' Asked: What is the place where a student turns around? The Master said: 'In the mill.' Ascending the hall: After a long silence, he laughed loudly and said: 'What are you laughing at? Laughing at the swan soaring into the sky, the turtle chasing fish at the bottom of the water. Three wives, six breasts, the Vajra's back is rotten like mud. Ah ha ha.' Do you know Chen Daqi of Dongcun? Investigate!
Chan Master Weiguang of Nanfeng in Suzhou
Ascending the hall: One question, one answer, like a bell containing sound, like a valley responding to a voice, because the matter cannot be avoided, and in the gate of establishing transformation, release a line of path. If according to the monks' gate, heaven and earth are vastly different. Tell me, what are the strengths of the monks? After a long silence, he said: 'Searching all day without finding, sometimes it comes by itself.' Tut!
Chan Master Degan of Dawei in Tanzhou
Ascending the hall: A monk asked: What is the meaning of the Patriarch's coming from the West (Bodhidharma's intention in coming from the West)? The Master said: 'Water comes out from the mountain.' Asked: What is the meaning of this? The Master said: 'How can the stream retain it?' Then he said: 'Mountain flowers are like brocade patterns, especially striking the eyes; the soft chirping of secluded birds, Guanyin (Avalokiteśvara) blocks the ears.' What else are you thinking about, virtuous ones? Last night I couldn't sleep at the third watch, I turned over and caught Samantabhadra (Samantabhadra), and banished him to the country of non-birth, a sleep (960-976).
直至天明。今朝又得與諸人相見說夢。噫是甚麼說話。卓拄杖。下座。
全州靈山本言禪師
僧問。如何是佛。師曰。誰教汝恁么問。曰今日起動和尚也。師曰。謝訪及。
安吉州廣法院源禪師
僧問。如何是祖師西來意。師曰。磚頭瓦片 問鬧中取靜時如何。師曰。冤不可結 問如何是正法眼。師曰。眉毛下。曰便與么會時如何。師曰。瞳兒笑點頭 問如何是向上事。師曰。日月星辰。曰如何是向下事。師曰。地獄鑊湯 問萬里無雲時如何。師曰。猢猻忍餓。曰乞師拯濟。師曰。甚麼火色 問古人拈槌舉拂。意旨如何。師曰。白日無閑人。曰如何承當。師曰。如風過耳 問握劍當胸時如何。師曰。老鴉成隊。曰正是和尚見處。師曰。蛇穿鼻孔。僧拂袖便出。師曰。大眾相逢 問從上諸聖。向甚麼處行履。師曰。十字街頭。曰恁么則敗缺也。師曰。知你不到這田地。曰到后如何。師曰。家常茶飯 問祖意教意。是同是別。師曰。乾薑附子。曰與么則不同也。師曰。冰片雪團 上堂。春雨微微。檐頭水滴。聞聲不悟。歸堂面壁 上堂。若論大道。直教杼山無開口處。你諸人。試開口看。僧便問。如何是大道。師曰。擔不起。曰為甚麼擔不起。師曰。大道 上堂。若論此事。切莫道著道著即頭角
【現代漢語翻譯】 現代漢語譯本： 直到天亮。今天又能和各位相見，說說夢話。唉，這是什麼話？拄著枴杖，下座。
全州靈山本言禪師
僧人問：『什麼是佛？』禪師說：『誰教你這麼問的？』僧人說：『今天驚動了和尚您。』禪師說：『謝謝你的拜訪。』
安吉州廣法院源禪師
僧人問：『什麼是祖師西來意（Bodhidharma's intention in coming from the West）？』禪師說：『磚頭瓦片。』 問：『鬧中取靜時如何？』禪師說：『冤不可結。』 問：『如何是正法眼（the eye of the true Dharma）？』禪師說：『眉毛下。』 問：『如果這樣理解時如何？』禪師說：『瞳兒笑點頭。』 問：『如何是向上事（the matter of going beyond）？』禪師說：『日月星辰。』 問：『如何是向下事（the matter of going downward）？』禪師說：『地獄鑊湯。』 問：『萬里無雲時如何？』禪師說：『猢猻忍餓。』 問：『乞求禪師救濟。』禪師說：『什麼火色？』 問：『古人拈槌舉拂，意旨如何？』禪師說：『白日無閑人。』 問：『如何承當？』禪師說：『如風過耳。』 問：『握劍當胸時如何？』禪師說：『老鴉成隊。』 問：『這正是和尚您的見解。』禪師說：『蛇穿鼻孔。』僧人拂袖便走。禪師說：『大眾相逢。』 問：『從上諸聖，向什麼處行履？』禪師說：『十字街頭。』 問：『這樣說來就敗壞缺失了。』禪師說：『知道你不到這田地。』 問：『到后如何？』禪師說：『家常茶飯。』 問：『祖意教意，是同是別？』禪師說：『乾薑附子。』 問：『這麼說來就不同了。』禪師說：『冰片雪團。』 上堂：春雨微微，屋檐滴水，聞聲不悟，歸堂面壁。上堂：若論大道，直教杼山無開口處。你們各位，試著開口看看。僧人便問：『如何是大道？』禪師說：『擔不起。』 問：『為什麼擔不起？』禪師說：『大道。』 上堂：若論此事，切莫說，說了就露出了頭角。
【English Translation】 English version: Until daybreak. Today again I get to meet with everyone and talk about dreams. Alas, what kind of talk is this? Leaning on his staff, he descends from the seat.
Zen Master Benyan of Lingshan, Quanzhou
A monk asked: 'What is Buddha?' The Master said: 'Who taught you to ask such a question?' The monk said: 'Today I have disturbed the venerable monk.' The Master said: 'Thank you for your visit.'
Zen Master Yuan of Guangfa Monastery, Anji Prefecture
A monk asked: 'What is the meaning of the Patriarch's (Bodhidharma's) coming from the West?' The Master said: 'Bricks and tiles.' Asked: 'What about finding stillness in the midst of noise?' The Master said: 'Do not create enmity.' Asked: 'What is the Eye of the True Dharma?' The Master said: 'Below the eyebrows.' Asked: 'What if I understand it in this way?' The Master said: 'The pupils smile and nod.' Asked: 'What is the matter of going beyond?' The Master said: 'The sun, moon, and stars.' Asked: 'What is the matter of going downward?' The Master said: 'The cauldron of boiling water in hell.' Asked: 'What about when there are no clouds for ten thousand miles?' The Master said: 'The monkey endures hunger.' Asked: 'I beg the Master to save me.' The Master said: 'What color is the fire?' Asked: 'What is the meaning of the ancients raising the mallet and whisk?' The Master said: 'There are no idle people in broad daylight.' Asked: 'How should I accept it?' The Master said: 'Like the wind passing through the ears.' Asked: 'What about when holding a sword to the chest?' The Master said: 'Crows form a flock.' Asked: 'This is exactly the Master's view.' The Master said: 'A snake pierces its nostrils.' The monk flicked his sleeves and left. The Master said: 'The assembly meets.' Asked: 'Where do all the sages of the past walk?' The Master said: 'At the crossroads.' Asked: 'In that case, it is ruined and deficient.' The Master said: 'I know you have not reached this state.' Asked: 'What about after reaching it?' The Master said: 'Ordinary tea and rice.' Asked: 'Are the Patriarch's intention and the teachings the same or different?' The Master said: 'Dried ginger and aconite.' Asked: 'In that case, they are different.' The Master said: 'Camphor and snowballs.' Ascending the Dharma hall: Spring rain is drizzling, water drips from the eaves. Hearing the sound but not awakening, return to the hall and face the wall. Ascending the Dharma hall: If we discuss the Great Way, it will directly cause Mount Zhu to have no place to open its mouth. All of you, try to open your mouths and see. A monk then asked: 'What is the Great Way?' The Master said: 'Cannot be carried.' Asked: 'Why cannot it be carried?' The Master said: 'The Great Way.' Ascending the Dharma hall: If we discuss this matter, do not mention it. Mentioning it will reveal the horns.'
生。有僧問曰。頭角生也。師曰。禍事。曰某甲罪過。師曰。龍頭蛇尾。伏惟。珍重 師于宋宋宗元豐乙丑十月十二晚。忽書偈曰。雪鬢霜髭九九年。半肩毳衲盡諸緣。廓然笑指浮雲散。玉兔流光照大千。擲筆而寂。
靈隱德章禪師
初住大相國寺。西經藏院。慶曆戊子九月一日。仁宗皇帝詔師于延春閣下齋。宣普照問。如何是當機一句。師曰。一言迥出青霄外。萬仞峰前險處行。曰作么生是險處行師便喝。曰皇帝面前。何得如此。師曰。也不得放過。明年又宣入內齋。復宣普照問。如何是奪人不奪境。師曰。雷驚細草萌芽發。高山進步莫遲遲曰如何是奪境不奪人。師曰。戴角披毛異。來往任縱橫。曰如何是人境兩俱奪。師曰。出門天外迥。流光影不真。曰如何是人境俱不奪。師曰。寒林無宿客。大海聽龍吟。再宣入化成殿齋。宣守賢問。齋筵大啟。如何報答聖君。師曰。空中求鳥跡。曰意旨如何。師曰。水內覓魚蹤。師進心珠歌曰。心如意。心如意。任運隨緣不相離。但知莫向外邊求。外邊求終不是。枉用工夫隱真理。識心珠光耀日。秘藏深密無形質。拈來掌內眾人驚。二乘精進爭能測。碧眼胡須指山。臨機妙用何曾失。尋常切忌與人看。大地山河動岌岌。師皇祐庚寅。乞歸山林養老。御批杭州靈隱寺
{ "translations": [ "現代漢語譯本：", "生。有僧人問道：『頭角生也。』（頭角生也：指顯露出與衆不同的才能或氣勢）師父說：『禍事。』僧人說：『某甲罪過。』（某甲：古代僧人自稱的謙詞）師父說：『龍頭蛇尾。』（龍頭蛇尾：比喻起初聲勢很大，後來勁頭很小，有始無終）說完，珍重告別。", "禪師于宋朝宋宗元豐年乙丑年十月十二日晚上（公元1085年），忽然寫下偈語：『雪鬢霜髭九九年，半肩毳衲盡諸緣。廓然笑指浮雲散，玉兔流光照大千。』（雪鬢霜髭：形容年老發白。毳衲：用鳥獸細毛織成的僧衣。玉兔：指月亮。大千：指大千世界，佛教用語，指廣闊的世界）寫完擲筆而圓寂。", "", "靈隱德章禪師", "", "禪師最初住在（開封）大相國寺的西經藏院。慶曆戊子年九月一日（公元1048年），仁宗皇帝下詔讓禪師在延春閣下齋戒。宣普照問道：『如何是當機一句？』（當機一句：指最契合時機、直指核心的一句話）禪師說：『一言迥出青霄外，萬仞峰前險處行。』（青霄：指天空。萬仞峰：極高的山峰）宣普照問：『作么生是險處行？』（作么生：怎麼樣）禪師便喝斥。宣普照說：『皇帝面前，何得如此？』（何得如此：怎麼可以這樣）禪師說：『也不得放過。』（也不得放過：也不能放過你）", "第二年，又宣禪師入內齋戒。再次宣普照問道：『如何是奪人不奪境？』（奪人不奪境：指改變人的認識，但不改變外在環境）禪師說：『雷驚細草萌芽發，高山進步莫遲遲。』（莫遲遲：不要遲疑）宣普照問：『如何是奪境不奪人？』（奪境不奪人：指改變外在環境，但不改變人的本性）禪師說：『戴角披毛異，來往任縱橫。』（戴角披毛：指畜生道）宣普照問：『如何是人境兩俱奪？』（人境兩俱奪：指人和環境都超越）禪師說：『出門天外迥，流光影不真。』（天外迥：指超越世俗。流光影：指虛幻的景象）宣普照問：『如何是人境俱不奪？』（人境俱不奪：指人和環境都保持原樣）禪師說：『寒林無宿客，大海聽龍吟。』（寒林：指寒冷的樹林）", "再次宣禪師入化成殿齋戒。宣守賢問道：『齋筵大啟，如何報答聖君？』（齋筵大啟：盛大的齋戒儀式）禪師說：『空中求鳥跡。』（鳥跡：鳥飛過後留下的痕跡，比喻虛無）宣守賢問：『意旨如何？』（意旨如何：意思是什麼）禪師說：『水內覓魚蹤。』（魚蹤：魚遊過后留下的痕跡，比喻虛無）", "禪師進獻心珠歌說：『心如意，心如意，任運隨緣不相離。但知莫向外邊求，外邊求終不是。枉用工夫隱真理，識心珠光耀日。秘藏深密無形質，拈來掌內眾人驚。二乘精進爭能測，碧眼胡須指山。臨機妙用何曾失，尋常切忌與人看。大地山河動岌岌。』（心如意：指心能如意自在。任運隨緣：順其自然，隨順因緣。二乘：指聲聞乘和緣覺乘。碧眼胡須：指西方來的僧人。岌岌：形容山河震動的樣子）", "師父在皇祐庚寅年（公元1058年），請求歸山林養老。皇帝御批禪師住持杭州靈隱寺。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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(頭角生也: This means showing extraordinary talent or potential.) The master said: 'Disaster.' The monk said: 'I am guilty.' (某甲: A humble term used by monks to refer to themselves.) The master said: 'Dragon head and snake tail.' (龍頭蛇尾: A metaphor for starting with great momentum but ending weakly.) Having said that, he bid farewell with respect.", "On the evening of the twelfth day of the tenth month in the year Yichou during the Yuanfeng reign of Emperor Shenzong of the Song Dynasty (1085 AD), the Chan master suddenly wrote a verse: 'Snowy temples and frosty beard for ninety-nine years, half a shoulder of coarse robe exhausts all affinities. With a clear laugh, I point to the scattering floating clouds, the jade rabbit's flowing light illuminates the vast world.' (雪鬢霜髭: Describes old age with white hair. 毳衲: A monk's robe woven from fine animal hair. 玉兔: Refers to the moon. 大千: Refers to the vast world, a Buddhist term.) After writing, he threw down the brush and passed away peacefully.", "", "Chan Master Dezhang of Lingyin Temple", "", "The master initially resided in the Western Sutra Repository of the Great Xiangguo Temple (in Kaifeng). On the first day of the ninth month in the year Wuzi during the Qingli reign (1048 AD), Emperor Renzong issued an edict for the master to fast in the Yanchun Pavilion. Xuan Puzhao asked: 'What is the phrase that fits the occasion?' (當機一句: Refers to the most appropriate and direct phrase for the moment.) The master said: 'A word stands out beyond the blue sky, walking dangerously before ten-thousand-foot peaks.' (青霄: Refers to the sky. 萬仞峰: Extremely high peaks.) Xuan Puzhao asked: 'How is it walking dangerously?' The master then shouted. Xuan Puzhao said: 'In the presence of the Emperor, how can you do this?' (何得如此: How can you do this?) The master said: 'I cannot let you off either.' (也不得放過: I cannot let you off either.)", "The following year, the master was again summoned to fast in the inner palace. Xuan Puzhao asked again: 'What is seizing the person but not the environment?' (奪人不奪境: Refers to changing one's understanding but not changing the external environment.) The master said: 'Thunder startles the tender grass, sprouts emerge, do not delay in advancing on high mountains.' (莫遲遲: Do not delay.) Xuan Puzhao asked: 'What is seizing the environment but not the person?' (奪境不奪人: Refers to changing the external environment but not changing one's inherent nature.) The master said: 'Wearing horns and fur is different, coming and going freely.' (戴角披毛: Refers to the animal realm.) Xuan Puzhao asked: 'What is seizing both the person and the environment?' (人境兩俱奪: Refers to transcending both the person and the environment.) The master said: 'Going out, beyond the sky is vast, the flowing light and shadows are not real.' (天外迥: Refers to transcending the mundane. 流光影: Refers to illusory appearances.) Xuan Puzhao asked: 'What is not seizing either the person or the environment?' (人境俱不奪: Refers to keeping both the person and the environment as they are.) The master said: 'In the cold forest, there are no overnight guests, in the vast sea, listen to the dragon's roar.' (寒林: Refers to a cold forest.)", "The master was again summoned
住持。賜號明覺。
荊州金鑾善禪師
福州古田人。為慈明侍者。與翠巖真。坐夏金鑾。真自負。親慈明。天下無可意者。師與語。知其未徹。山行舉論次。以應對稍涉擬議。被師直叱。真愧悚。即還石霜。師至大愚入室愚趯出只履示之。師退身而立。愚俯取履。師輒踏倒。愚起面壁。以手點津。連畫其壁三。師瞠立其後。愚旋轉以廈打。至法堂師曰。與么為人瞎卻一城人眼在。初出世。繼席金鑾。后還閩自鳳林。遷資福。不知所終。
瑯玡覺禪師法嗣
蘇州定慧院超信海印禪師
桂府人。僧問。如何是佛法的的大意。師曰。湘源斑竹杖。曰意旨如何。師曰。枝枝帶淚痕 問如何是第一句。師曰。那吒忿怒。曰如何是第二句。師曰。衲僧罔措。曰如何是第三句。師曰。西天此土 上堂。泥蛇咬石鱉。露柱啾啾叫。須彌打一棒。閻老呵呵笑。參 上堂。若識般若。即被般若縛。若不識般若。亦被般若縛。識與不識。拈放一邊。卻問諸人。如何是般若體。參堂去 上堂。鶯聲闌。蟬聲急。入水烏龜頭不濕。鷺鷥飛入蘆花叢。雪月交輝俱不及。吽。
洪州泐潭曉月禪師
本州章氏子。僧問。修多羅教。如標月指。未審。指個甚麼。師曰。請高著眼。曰曙色未分人盡望。及乎天曉
【現代漢語翻譯】 現代漢語譯本： 住持。賜號明覺。 荊州金鑾善禪師 福州古田人。是慈明禪師的侍者。與翠巖真禪師一起在金鑾寺安居。翠巖真禪師自視甚高，親近慈明禪師，認為天下無人能讓他滿意。善禪師與他交談，知道他尚未徹悟。一次在山中行走時，兩人辯論，翠巖真禪師的應對稍有擬議，被善禪師直接呵斥。翠巖真禪師感到慚愧恐懼，立即返回石霜寺。善禪師到達大愚禪師處，進入室內，大愚禪師踢出一隻鞋子給他看。善禪師退身站立。大愚禪師俯身拾起鞋子，善禪師隨即將其踏倒。大愚禪師起身面壁，用手沾唾沫，連續在墻上畫了三次。善禪師瞪大眼睛站在他身後。大愚禪師轉身用撣子打他，直到法堂。善禪師說：『這樣為人，瞎了一城人的眼睛啊。』最初出世，繼承金鑾寺的席位，後來返回福建，隱居鳳林，最終去向不明。 瑯玡覺禪師法嗣 蘇州定慧院超信海印禪師 桂府人。有僧人問：『如何是佛法的大意？』禪師說：『湘源的斑竹杖。』僧人問：『意旨如何？』禪師說：『枝枝都帶著淚痕。』問：『如何是第一句？』禪師說：『那吒（佛教護法神）忿怒。』問：『如何是第二句？』禪師說：『衲僧（僧人的謙稱）不知所措。』問：『如何是第三句？』禪師說：『西天（指印度）此土（指中國）。』上堂說法：泥蛇咬石鱉，露柱啾啾叫，須彌山（佛教中的山名）打一棒，閻老（閻羅王）呵呵笑。參！上堂說法：如果認識般若（智慧），就被般若束縛；如果不認識般若，也被般若束縛。認識與不認識，都放在一邊。卻問各位，如何是般若的本體？參堂去！上堂說法：鶯聲將盡，蟬聲漸急，入水烏鴉毛不濕。鷺鷥飛入蘆花叢，雪月交輝都不及。吽！ 洪州泐潭曉月禪師 本州章氏子。有僧人問：『修多羅（佛經）教，如標月指，未審，指個甚麼？』禪師說：『請高著眼。』僧人問：『曙色未分人盡望，及乎天曉』
【English Translation】 English version: Abbot. Given the title Mingjue (Enlightened Awareness). Zen Master Shan of Jinluan Temple in Jingzhou A native of Gutian in Fuzhou. He was an attendant to Ciming (Compassionate Light) Zen Master. He and Cuiyan Zhen (Emerald Cliff Truth) spent a summer retreat at Jinluan Temple. Zhen was self-important and close to Ciming, believing that no one in the world could satisfy him. Shan spoke with him and knew that he had not yet attained complete enlightenment. Once, while walking in the mountains, they debated, and Zhen's responses were somewhat contrived, so Shan directly rebuked him. Zhen felt ashamed and fearful and immediately returned to Shishuang Temple. When Shan arrived at Dayu's (Great Fool) place, he entered the room, and Dayu kicked out a single shoe to show him. Shan stepped back and stood still. Dayu bent down to pick up the shoe, and Shan immediately knocked him down. Dayu got up and faced the wall, using his hand to dab saliva and draw on the wall three times in a row. Shan stood behind him with wide eyes. Dayu turned around and struck him with a whisk, all the way to the Dharma Hall. Shan said, 'To act like this is to blind the eyes of everyone in the city!' He first entered the world, then succeeded to the seat at Jinluan Temple, and later returned to Fujian, retiring to Fenglin, and his final whereabouts are unknown. Dharma Heir of Zen Master Jue of Langye Zen Master Chaoxin Haiyin of Dinghui Monastery in Suzhou A native of Guifu. A monk asked, 'What is the great meaning of the Buddha-dharma?' The Zen master said, 'The mottled bamboo staff from Xiangyuan.' The monk asked, 'What is the meaning of that?' The Zen master said, 'Each branch carries traces of tears.' Asked, 'What is the first phrase?' The Zen master said, 'Nata (a protective deity in Buddhism) is wrathful.' Asked, 'What is the second phrase?' The Zen master said, 'The monks are at a loss.' Asked, 'What is the third phrase?' The Zen master said, 'The Western Heaven (India) and this land (China).' Ascending the hall: A mud snake bites a stone turtle, the pillar chirps, a blow to Mount Sumeru (a mountain in Buddhist cosmology), Yama (the King of Hell) laughs heartily. Investigate! Ascending the hall: If you recognize Prajna (wisdom), you are bound by Prajna; if you do not recognize Prajna, you are also bound by Prajna. Recognizing and not recognizing, put them aside. But I ask you all, what is the substance of Prajna? Go to the meditation hall! Ascending the hall: The sound of the oriole fades, the sound of the cicada becomes urgent, a crow enters the water and its feathers do not get wet. A heron flies into a reed flower bush, the snow and moon shining together cannot compare. Hum! Zen Master Xiaoyue of Letan in Hongzhou A member of the Zhang family of this prefecture. A monk asked, 'The Sutra (Buddhist scriptures) teaching is like a finger pointing at the moon, but what exactly does it point to?' The Zen master said, 'Please raise your eyes.' The monk asked, 'Before the dawn light is divided, everyone looks forward, and when the sky dawns'
也尋常。師曰。年衰鬼弄人。
越州姜山方禪師
僧問。如何是不動尊。師曰。單著布衫穿市過。曰學人未曉。師曰。騎驢踏破洞庭波。曰透過三級浪。專聽一聲雷。師曰。伸手不見掌。曰還許學人進向也無。師曰。踏地告虛空。曰雷門之下。布鼓難鳴。師曰。八花毬子上。不用繡紅旗。曰三十年後。此話大行。師便打 問蓮花未出水時如何。師曰。穿針嫌眼小。曰出水后如何。師曰。盡日展愁眉 問如何是一塵入正受。師曰。蛇銜老鼠尾。曰如何是諸塵三昧起。師曰。鱉咬釣魚竿。曰恁么則東西不辯。南北不分去也。師曰。堂前一碗夜明燈。簾外數莖青瘦竹 問諸佛未出世時如何。師曰。不識酒望子。曰出世后如何。師曰。釣魚船上贈三椎 問如何是佛。師曰。留髭表丈夫 問奔流度刃。疾𦦨過風。未審。姜山門下。還許藉藉也無。師曰。天寒日短夜更長。曰錦帳繡鴛鴦。行人難得見。師曰。髑髏裡面氣沖天。僧召和尚。師曰。雞頭鳳尾。曰諸方泥里洗。姜山畫將來。師曰。姜山今日為客。且望阇黎善傳。雖然如是。不得放過。便打 上堂。穿云不渡水。渡水不穿云。乾坤把定不把定。虛空放行不放行。橫三豎四。乍離乍合。將長補短。即不問。汝諸人飯是米做一句。要且難道。良久曰。私事不得官酬
【現代漢語翻譯】 現代漢語譯本 也尋常。方禪師說：『年老體衰，被鬼捉弄。』
越州姜山方禪師
有僧人問：『如何是不動尊（佛教中指堅定不移的尊者）？』方禪師說：『只穿著布衣在街市上走過。』僧人說：『學僧不明白。』方禪師說：『騎著驢踏破洞庭湖的波浪。』僧人說：『穿過三重浪，專心聽一聲雷。』方禪師說：『伸手不見手掌。』僧人說：『還允許學僧繼續前進嗎？』方禪師說：『在地上呼告虛空。』僧人說：『在雷門之下，布鼓難以鳴響。』方禪師說：『在八花毬子上，不用繡紅旗。』僧人說：『三十年後，這話會大行其道。』方禪師便打了他。有人問：『蓮花未出水時如何？』方禪師說：『穿針嫌針眼小。』僧人說：『出水后如何？』方禪師說：『整天愁眉不展。』有人問：『如何是一塵入正受（佛教中指進入正確的禪定狀態）？』方禪師說：『蛇銜著老鼠的尾巴。』僧人說：『如何是諸塵三昧起（佛教中指各種塵世現象引發的禪定）？』方禪師說：『鱉咬著釣魚竿。』僧人說：『這樣說來，就是東西不辨，南北不分了。』方禪師說：『堂前一碗夜明燈，簾外幾根青瘦竹。』有人問：『諸佛未出世時如何？』方禪師說：『不認識酒望子（酒幌子）。』僧人說：『出世后如何？』方禪師說：『在釣魚船上贈送三椎（一種工具）。』有人問：『如何是佛（佛教中指覺悟者）？』方禪師說：『留著鬍鬚，像個大丈夫。』有人問：『奔流飛快如刀刃，疾速勝過風。請問，在姜山門下，還允許借用一下嗎？』方禪師說：『天寒日短夜更長。』僧人說：『錦帳繡鴛鴦，行人難得見。』方禪師說：『骷髏裡面氣沖天。』僧人呼喚和尚。方禪師說：『雞頭鳳尾。』僧人說：『諸方都在泥里洗，姜山卻能畫出來。』方禪師說：『姜山今日是客人，希望各位善於傳達。』雖然如此，也不得放過。』便打了他。方禪師上堂說法：『穿云不渡水，渡水不穿云。乾坤掌握在手中，是掌握還是不掌握？虛空放行，是放行還是不放行？橫三豎四，乍離乍合。將長補短，這些都不問。你們各位，飯是米做的這句話，要說卻很難說。』良久后說：『私事不得用公款酬謝。』
【English Translation】 English version It's also commonplace. The Chan master said, 'Being old and frail, I am being played by ghosts.'
Chan Master Fang of Jiangshan Mountain, Yuezhou
A monk asked, 'What is Achala (immovable尊者)?' The Chan master said, 'Simply wearing a cloth robe and passing through the market.' The monk said, 'This student does not understand.' The Chan master said, 'Riding a donkey and breaking through the waves of Dongting Lake.' The monk said, 'Passing through three levels of waves, focusing on a single clap of thunder.' The Chan master said, 'Reaching out, one cannot see the palm.' The monk said, 'Is this student still allowed to advance?' The Chan master said, 'Proclaiming to the void while standing on the ground.' The monk said, 'Beneath the Thunder Gate, it is difficult for a cloth drum to sound.' The Chan master said, 'On the eight-flower ball, there is no need to embroider a red flag.' The monk said, 'Thirty years from now, this saying will be very popular.' Then the Chan master hit him. Someone asked, 'What is it like when the lotus has not yet emerged from the water?' The Chan master said, 'Complaining that the eye of the needle is too small.' The monk said, 'What is it like after it emerges from the water?' The Chan master said, 'Displaying a worried frown all day long.' Someone asked, 'What is it like when a single mote of dust enters correct samadhi (正受)?' The Chan master said, 'A snake biting the tail of a rat.' The monk said, 'What is it like when the samadhi of all dusts arises?' The Chan master said, 'A turtle biting a fishing rod.' The monk said, 'In that case, one cannot distinguish east from west, or north from south.' The Chan master said, 'A bowl of luminous lamp in front of the hall, several slender green bamboos outside the curtain.' Someone asked, 'What was it like when all the Buddhas had not yet appeared in the world?' The Chan master said, 'Not recognizing the wine banner.' The monk said, 'What is it like after they appear in the world?' The Chan master said, 'Giving three mallets on a fishing boat.' Someone asked, 'What is Buddha (覺悟者)?' The Chan master said, 'Keeping a beard, like a real man.' Someone asked, 'Rushing swiftly like a blade, faster than the wind. May I ask, at the Jiangshan gate, is it permissible to borrow a little?' The Chan master said, 'The days are short and the nights are long in the cold weather.' The monk said, 'Embroidered mandarin ducks on a brocade curtain, difficult for travelers to see.' The Chan master said, 'The spirit soars from within the skull.' The monk called out to the abbot. The Chan master said, 'A chicken's head and a phoenix's tail.' The monk said, 'Everywhere is washed in mud, but Jiangshan can paint it.' The Chan master said, 'Jiangshan is a guest today, hoping that you will transmit it well. Although it is so, you must not let it go.' Then he hit him. The Chan master ascended the hall and said, 'Passing through the clouds without crossing the water, crossing the water without passing through the clouds. Holding the universe in hand, is it held or not held? Letting go of the void, is it let go or not let go? Horizontal and vertical, sometimes separated, sometimes united. Taking the long to make up for the short, these are not asked. You all, the saying that rice makes rice, is difficult to say.' After a long silence, he said, 'Private matters must not be rewarded with public funds.'
上堂。不是道得道不得。諸方盡把為奇特。寒山燒火滿頭灰。笑罵豐幹這老賊。
福州白鹿山顯端禪師
僧問。如何是道。師曰。九州百粵。曰如何是道中人。師曰。乘肥衣錦 問如何是大善知識。師曰。持刀按劍。曰為甚麼如此。師曰。禮防君子 問如何是異類。師曰。鴉巢生鳳 上堂。摩騰入漢。肉上剜瘡。僧會來吳。眼中添屑。達磨九年面壁。鬼魅之由。二祖立雪求心。翻成不肖。汝等諸人。到這裡如何吐露。若也道得。海上橫行。若道不得。林間獨臥。以拄杖擊禪床一下 問如何是無相佛。師曰。灘頭石師子。曰意旨如何。師曰。有心江上住。不怕浪淘沙 問凝然湛寂時如何。師曰。不是阇黎安身立命處。曰如何是學人安身立命處。師曰。云有出山勢。水無投澗聲 問如何是教意。師曰。楞伽會上。曰如何是祖意。師曰。熊耳山前。曰祖意教意。相去幾何。師曰。寒松連翠竹。秋水對紅蓮。
滁州瑯玡山智遷禪師
僧問。如何是瑯玡境。師曰。松因有限蕭疏老花為無情取次開。曰如何是境中人。師曰。髮長僧貌醜 問如何是和尚為人句。師曰。眼前三尺雪。曰莫便是也無。師曰。腦後一枝花。
泉州涼峰洞淵禪師
僧問。如何是涅槃。師曰。刀斫斧劈。曰如何是解脫
。師曰。衫長褲短 問諸聖不到處。師還知也無。師曰。老來無力下禪床 問離四句絕百非時如何。師曰。柴門草自深 問狗子還有佛性也無。師曰。松直棘曲 問如何是佛。師曰。金沙照影。曰如何是道。師曰。玉女拋梭。曰佛與道相去幾何。師曰。龜毛長二丈。兔角長八尺。
真州真如院方禪師
參瑯玡。唯看柏樹子話。每入室陳其所見。不容措詞。常被喝出。忽一日大悟。直入方丈曰。我會也。玡曰。汝作么生會。師曰。夜來床薦暖。一覺到天明。玡可之。
宣州興教院坦禪師
永嘉牛氏子。業打銀。因淬礪瓶器有省。即出家。參瑯玡。機語頓契。后依天衣懷于興教。擢為第一座。衣受他請。欲聞州乞師繼之。時刁景純學士。守宛陵。衣恐刁涉外議。乃于觀音前。祝曰。若坦首座道眼明白。堪任住持。愿示夢于刁學士。刁夜夢牛在興教法座上。衣凌晨辭州。刁舉所夢。衣大笑。刁問其故。衣曰。坦首座姓牛。又屬牛。刁就座出帖。請之。師受請升座。有雪竇化主省宗出問。諸佛未出世。人人鼻孔遼天。出世后。為甚麼杳無訊息。師曰。雞足峰前風悄然。宗曰。未在更道。師曰。大雪滿長安。宗曰。誰人知此意。令我憶南泉。拂袖歸眾。更不禮拜。師曰。新興教今日失利。便歸方丈。令
【現代漢語翻譯】 現代漢語譯本： 僧人問：『僧衣長，褲子短』是什麼意思？ 禪師說：『（這是在問）諸位聖人所不能到達的地方。』 僧人問：『禪師您知道嗎？』 禪師說：『老了，沒力氣下禪床。』 僧人問：『當離開四句，超越百非時，會怎麼樣？』 禪師說：『柴門前，野草自然生長得很深。』 僧人問：『狗子還有佛性嗎？』 禪師說：『松樹挺直，荊棘彎曲。』 僧人問：『什麼是佛？』 禪師說：『金沙映照身影。』 僧人問：『什麼是道？』 禪師說：『玉女拋梭。』 僧人問：『佛與道相差多少？』 禪師說：『烏龜的毛長二丈，兔子的角長八尺。』
真州真如院方禪師
參學于瑯玡禪師（一位禪師的名字），專心參看『柏樹子』的話頭。每次進入方丈室陳述自己的見解，（瑯玡禪師）都不允許他措辭，常常被喝斥出來。忽然有一天，方禪師大悟，直接進入方丈室說：『我明白了！』 瑯玡禪師問：『你作何理解？』 方禪師說：『夜裡床鋪溫暖，一覺睡到天亮。』 瑯玡禪師認可了他的說法。
宣州興教院坦禪師
坦禪師是永嘉（地名）牛氏之子，以打銀為業。因為淬火磨礪瓶器而有所領悟，於是出家。參學于瑯玡禪師，機鋒言語非常契合。後來依止天衣懷禪師（一位禪師的名字）在興教院，被提拔為第一座。天衣懷禪師接受了去聞州的邀請，想要請坦禪師接替他的位置。當時刁景純學士擔任宛陵的太守。天衣懷禪師擔心刁景純會有其他意見，於是在觀音菩薩像前祝禱說：『如果坦首座的道眼明白，堪以擔任住持，希望在刁學士的夢中顯現。』 刁景純晚上夢見牛在興教院的法座上。天衣懷禪師凌晨告別聞州，刁景純提起所做的夢，天衣懷禪師大笑。刁景純問他原因，天衣懷禪師說：『坦首座姓牛，又屬牛。』 刁景純於是擺設座位，發出帖子，邀請坦禪師。坦禪師接受邀請升座說法。有雪竇化主省宗（一位僧人的名字）出來提問：『諸佛未出世時，人人的鼻孔都朝天；出世后，為什麼反而杳無音信？』 坦禪師說：『雞足峰前風悄然。』 省宗說：『還沒有說到點子上，請再說。』 坦禪師說：『大雪滿長安。』 省宗說：『誰人知道此意？讓我想起了南泉禪師（一位禪師的名字）。』 說完拂袖回到僧眾中，不再禮拜。坦禪師說：『新興教院今天失利了。』 便回到方丈室。
English version: The monk asked: 'What does 'the robe is long, and the pants are short' mean?' The Zen master said: '(It's asking about) the place where all the saints cannot reach.' The monk asked: 'Does the Zen master know?' The Zen master said: 'I'm old and have no strength to get off the Zen bed.' The monk asked: 'What happens when one leaves the four phrases and transcends the hundred negations?' The Zen master said: 'In front of the thatched gate, the weeds naturally grow deep.' The monk asked: 'Does a dog have Buddha-nature?' The Zen master said: 'The pine is straight, the thorns are crooked.' The monk asked: 'What is Buddha?' The Zen master said: 'Golden sands reflect the image.' The monk asked: 'What is the Tao?' The Zen master said: 'The jade maiden throws the shuttle.' The monk asked: 'How far apart are Buddha and the Tao?' The Zen master said: 'The turtle's hair is two 'zhang' long, and the rabbit's horn is eight 'chi' long.'
Zen Master Fang of Zhenru Monastery in Zhenzhou
He studied with Zen Master Langye (name of a Zen master), focusing on the 'cypress tree seed' koan. Every time he entered the abbot's room to present his views, (Zen Master Langye) would not allow him to phrase his words and would often shout him out. Suddenly one day, Zen Master Fang had a great enlightenment and went straight into the abbot's room, saying: 'I understand!' Zen Master Langye asked: 'How do you understand it?' Zen Master Fang said: 'The bed is warm at night, and I sleep until dawn.' Zen Master Langye approved of his statement.
Zen Master Tan of Xingjiao Monastery in Xuanzhou
Zen Master Tan was a son of the Niu family of Yongjia (place name), who worked as a silversmith. He had an insight while quenching and polishing bottles, so he became a monk. He studied with Zen Master Langye, and their exchanges were very harmonious. Later, he stayed at Xingjiao Monastery under Zen Master Tianyi Huai (name of a Zen master) and was promoted to the first seat. Zen Master Tianyi Huai accepted an invitation to go to Wenzhou and wanted to ask Zen Master Tan to succeed him. At that time, Scholar Diao Jingchun was the prefect of Wanling. Zen Master Tianyi Huai was worried that Diao Jingchun would have other opinions, so he prayed in front of the statue of Guanyin, saying: 'If the head monk Tan's eye of the Tao is clear and he is qualified to be the abbot, I hope it will appear in Scholar Diao's dream.' Diao Jingchun dreamed at night that Niu was on the Dharma seat of Xingjiao Monastery. Zen Master Tianyi Huai bid farewell to Wenzhou at dawn, and Diao Jingchun mentioned the dream he had. Zen Master Tianyi Huai laughed. Diao Jingchun asked him the reason, and Zen Master Tianyi Huai said: 'The head monk Tan's surname is Niu, and his zodiac sign is also the Ox.' So Diao Jingchun set up a seat and sent out invitations, inviting Zen Master Tan. Zen Master Tan accepted the invitation and ascended the seat to preach. The chief monk Shengzong of Xuedou (name of a monk) came out and asked: 'When all the Buddhas had not yet appeared in the world, everyone's nostrils were facing the sky; after they appeared in the world, why is there no news of them?' Zen Master Tan said: 'The wind is quiet in front of Chicken Foot Mountain.' Shengzong said: 'You haven't gotten to the point yet, please say more.' Zen Master Tan said: 'Heavy snow fills Chang'an.' Shengzong said: 'Who knows this meaning? It reminds me of Zen Master Nanquan (name of a Zen master).' After speaking, he flicked his sleeves and returned to the assembly, no longer bowing. Zen Master Tan said: 'The newly established Xingjiao Monastery has suffered a loss today.' Then he returned to the abbot's room.
【English Translation】 The master said: 'Long shirt, short pants.' Question: 'The place where all the sages do not reach, does the master know it or not?' The master said: 'Old and weak, I have no strength to get off the meditation bed.' Question: 'When one is apart from the four phrases and beyond the hundred negations, what is it like?' The master said: 'The thatched gate, the grass grows deep by itself.' Question: 'Does a dog have Buddha-nature or not?' The master said: 'The pine is straight, the thorns are crooked.' Question: 'What is Buddha?' The master said: 'Golden sands reflect the shadow.' Said: 'What is the Tao?' The master said: 'The jade maiden throws the shuttle.' Said: 'How far apart are Buddha and the Tao?' The master said: 'The turtle's hair is two 'zhang' long, the rabbit's horn is eight 'chi' long.'
Zen Master Fang of Zhenru Monastery in Zhenzhou
He studied with Langye (Langye, name of a Zen master), focusing solely on the 'cypress tree seed' koan. Every time he entered the room to present his views, he was not allowed to elaborate and was often shouted out. Suddenly one day, he had a great enlightenment and went straight into the abbot's room, saying: 'I understand!' Langye said: 'How do you understand it?' The master said: 'Last night the bed was warm, and I slept until dawn.' Langye approved of it.
Zen Master Tan of Xingjiao Monastery in Xuanzhou
He was a son of the Niu family of Yongjia (Yongjia, place name), who worked as a silversmith. He had an awakening while tempering and polishing utensils, and then he became a monk. He studied with Langye (Langye, name of a Zen master), and their exchanges were perfectly aligned. Later, he relied on Tianyi Huai (Tianyi Huai, name of a Zen master) at Xingjiao Monastery and was promoted to the first seat. When Tianyi accepted an invitation to go to Wenzhou, he wanted to ask him to succeed him. At that time, Scholar Diao Jingchun was the governor of Wanling. Tianyi was afraid that Diao would have external opinions, so he prayed before the Guanyin statue, saying: 'If the head monk Tan's eye of the Tao is clear and he is qualified to be the abbot, may it be shown in a dream to Scholar Diao.' Diao dreamed at night that a cow was on the Dharma seat of Xingjiao. Tianyi bid farewell to the state at dawn, and Diao mentioned the dream. Tianyi laughed loudly. Diao asked the reason, and Tianyi said: 'The head monk Tan's surname is Niu, and he also belongs to the Ox.' Diao then set up a seat and issued a post, inviting him. The master accepted the invitation and ascended the seat. The chief monk Shengzong of Xuedou (Shengzong, name of a monk) came out and asked: 'Before all the Buddhas appeared in the world, everyone's nostrils were facing the sky. After they appeared in the world, why is there no news?' The master said: 'The wind is quiet in front of Chicken Foot Mountain.' Zong said: 'Not yet, say more.' The master said: 'Heavy snow fills Chang'an.' Zong said: 'Who knows this meaning? It reminds me of Nanquan (Nanquan, name of a Zen master).' He flicked his sleeves and returned to the assembly, without bowing. The master said: 'The newly established Xingjiao Monastery has lost today.' Then he returned to the abbot's room.
人請宗至。師曰。適來錯祇對一轉語。人天眾前。何不禮拜。蓋覆卻。宗曰。大丈夫。膝下有黃金。爭肯禮拜無眼長老。師曰。我別有語在。宗乃理前語。至未在更道處。師曰。我有三十棒寄你。打雪竇。宗乃禮拜。
江州歸宗可宣禪師
漢州人。壯為僧。即出峽依瑯玡一語忽投。群疑頓息。玡可之。未幾。令分座。郭功甫。過門問道。與厚。及師領歸宗時。功甫任南昌尉。俄郡守恚師不為禮捃甚。遂作書。寄功甫曰。某世緣尚有六年。奈州主抑逼。當棄餘喘。託生公家。愿無見阻。功甫閱書。驚喜且頷之。中夜。其妻夢間。見師入其寢。失聲曰。此不是和尚來處。功甫撼而問之。妻詳以告。呼燈取書示之。相笑不已。遂孕。及生乃名宣老。期年記問如昔。至三歲。白雲端抵其家。始見之曰。吾侄來也。云曰。與和尚相別幾年。宣倒指曰。四年矣(蓋與相別一年方死)云曰。甚處相別。曰白蓮莊上。云曰。以何為驗。曰爹爹媽媽。明日請和尚齋。忽聞推車聲。云問。門外是甚麼聲。宣以手作推車勢。云曰。過後如何。曰平地兩條溝。果六週無疾而逝。
秀州長水子璇講師
郡之嘉興人。自落髮誦楞嚴不輟。從洪敏講。至動靜二相瞭然不生。有省。謂敏曰。敲空擊木。尚落筌蹄。舉目揚眉。已
【現代漢語翻譯】 現代漢語譯本： 人請宗至。師說：『剛才錯應對了一句轉語，在人天大眾面前，為何不禮拜，遮蓋過去？』宗說：『大丈夫膝下有黃金，怎肯禮拜沒有眼睛的老頭？』師說：『我另有話要說。』宗於是重提之前的話，說到未曾說到的地方。師說：『我有三十棒寄給你，打雪竇。』宗於是禮拜。
江州歸宗可宣禪師
是漢州人。年輕時出家為僧，隨即出峽，依止瑯玡，因一句話忽然領悟，所有疑惑頓時消除。瑯玡認可了他。不久，讓他分座講法。郭功甫路過，向他問道，與他交好。等到禪師主持歸宗寺時，郭功甫擔任南昌尉。不久，郡守因禪師不向他行禮而惱怒，責備得很厲害。於是禪師寫信寄給郭功甫說：『我塵世的緣分還有六年，無奈州主壓迫逼迫，將要捨棄殘喘，託生到你家，希望不要阻攔。』郭功甫讀了信，又驚又喜，點頭應允。半夜，他的妻子在睡夢中，看見禪師進入她的臥室，失聲說：『這不是和尚來的地方。』郭功甫搖醒她問原因，妻子詳細地告訴了他。郭功甫點燈取出信給她看，兩人相視而笑。於是妻子懷孕。等到孩子出生，就取名叫宣老。一年後，孩子記憶和提問都和以前一樣。到三歲時，白雲端來到他家，才見到他，說：『我的侄兒來了。』白雲端說：『與和尚分別幾年了？』宣老倒著指頭說：『四年了（因為與白雲端分別一年後才去世）。』白雲端說：『在什麼地方分別的？』宣老說：『白蓮莊上。』白雲端說：『用什麼來驗證？』宣老說：『爹爹媽媽，明天請和尚齋飯。』忽然聽到推車的聲音，白雲端問：『門外是什麼聲音？』宣老用手做出推車的姿勢。白雲端說：『過後如何？』宣老說：『平地兩條溝。』果真六週歲時無疾而終。
秀州長水子璇講師
是郡里嘉興人。自從剃度出家，誦讀《楞嚴經》不停止。跟隨洪敏講經，到『動靜二相瞭然不生』時，有所領悟。對洪敏說：『敲打虛空和木頭，尚且落在言語的圈套里，舉目揚眉，已經……』
【English Translation】 English version: A person invited Zongzhi to come. The master said, 'Just now, I mistakenly responded with a turning phrase. In front of the assembly of humans and devas, why don't you prostrate and cover it up?' Zongzhi said, 'A great man has gold under his knees; how could he prostrate to a blind old monk?' The master said, 'I have other words to say.' Zongzhi then revisited the previous words, reaching the point where it hadn't been said. The master said, 'I have thirty blows to send you, to hit Xuědòu (雪竇, a mountain and monastery).' Zongzhi then prostrated.
Chan Master Guizong Kexuan of Jiangzhou
He was a native of Hanzhou. In his youth, he became a monk and immediately left the gorge, relying on Langye (瑯玡, a mountain and monastery). He suddenly awakened upon hearing a single phrase, and all doubts ceased immediately. Langye acknowledged him. Before long, he was instructed to share the seat and lecture. Guo Gongfu passed by and asked him questions, becoming close to him. When the master was in charge of Guizong Temple, Guo Gongfu was serving as the Commandant of Nanchang. Soon after, the prefect of the district became angry because the master did not pay him respects and reprimanded him severely. Thereupon, the master wrote a letter to Guo Gongfu, saying, 'My worldly connections still have six years remaining, but the prefect is oppressing me. I am about to abandon my remaining breath and be reborn in your family. I hope you will not obstruct it.' Guo Gongfu read the letter, both surprised and delighted, and nodded in agreement. In the middle of the night, his wife saw the master entering her bedroom in a dream and exclaimed, 'This is not where a monk should come!' Guo Gongfu shook her awake and asked her why. His wife told him in detail. Guo Gongfu lit a lamp, took out the letter, and showed it to her. They laughed together. Thereupon, she became pregnant. When the child was born, he was named Xuanlao. After a year, his memory and questions were as before. When he was three years old, Baiyun Duan (白雲端, a monk's name) came to his house and saw him for the first time, saying, 'My nephew has come!' Baiyun said, 'How many years have we been apart, Reverend?' Xuanlao counted backward on his fingers, saying, 'Four years (because he died one year after separating from Baiyun).' Baiyun said, 'Where did we separate?' Xuanlao said, 'At Bailian Village.' Baiyun said, 'What is the proof?' Xuanlao said, 'Daddy and Mommy, please invite the Reverend for a meal tomorrow.' Suddenly, they heard the sound of a cart. Baiyun asked, 'What is that sound outside the door?' Xuanlao made a gesture of pushing a cart with his hand. Baiyun said, 'What will happen afterward?' Xuanlao said, 'Two ditches on flat ground.' Indeed, he died without illness at the age of six.
Lecturer Changshui Zixuan of Xiuzhou
He was a native of Jiaxing in the prefecture. Since shaving his head and becoming a monk, he recited the Śūraṅgama Sūtra (楞嚴經) without ceasing. He followed Hongmin in lecturing, and when he reached 'the two aspects of movement and stillness are clearly not produced,' he had an awakening. He said to Hongmin, 'Knocking on emptiness and striking wood still fall into the trap of words; raising the eyes and eyebrows is already...'
成擬議。去此二途。方契斯旨。敏拊而證之。然欲探禪源。罔知攸往。聞瑯玡道重當世。即趨其席。值上堂次。出問。清凈本然。云何忽生山河大地。玡憑陵答曰。清凈本然。云何忽生山河大地。師領悟。禮謝曰。愿侍巾瓶。玡謂曰。汝宗不振久矣。宜厲志扶持。報佛恩德。勿以殊宗為介。也乃如教再拜以辭。后住長水。承稟日顧眾曰。道非言象。得禪非擬議。知會意通。宗曾無別緻。由是二宗仰之。嘗疏楞嚴等經。盛行於世。
大愚芝禪師法嗣
南嶽云峰文悅禪師
南昌徐氏子。七歲出家。十九遊方。初造大愚。聞示眾。曰大家相聚吃莖齏。若喚作一莖齏。入地獄如箭射。便下座。師大駭。夜造方丈。愚問。來何所求。師曰。求心法。愚曰。法輪未轉。食輪先轉。後生趁色力健。何不為眾乞食。我忍饑不暇。何暇為汝說禪乎。師不敢違。未幾。愚移翠巖。師納疏罷。復過翠巖求指示。巖曰。佛法未到爛卻。雪寒宜為眾乞炭。師亦奉命。能事罷。復造方丈巖曰。堂司闕人。今以煩汝。師受之不樂。恨巖不去心。一日地坐后架。桶箍忽散。自架墮落。師忽然開悟。頓見巖用處。走搭伽黎。上寢堂。巖迎笑曰。維那且喜。大事了畢。師再拜。不及吐一辭而去。服勤八年。后出世翠巖。時首座領眾出迎。
問曰。德山宗乘即不問。如何是臨濟大用。師曰。你甚處去來。座擬議。師便掌。座擬對。師喝曰。領眾歸去。自是一眾畏服 上堂。諸佛出世。平地陷人。祖師西來。承虛接響。一大藏教。誑呼閭閻。明眼衲僧。自救不了。諸人到者里。憑何話會。良久曰。為眾竭力。禍出私門。擊禪床下座 上堂。寶劍已失。虛舟徒刻。買帽相頭。江南江北。擊禪床下座 上堂。僧問。如何是道。師曰。路不拾遺。曰如何是道中人。師曰。草賊大敗。僧禮拜。師噓一聲。乃曰。臨濟先鋒。放過一著。德山後令。且在一邊。獨露無私一句。作么生道。良久曰。翠巖今日失利 上堂。髑髏常幹世界。鼻孔摩觸家風。驀拈起拄杖曰玄沙老子。穿過了也。會么。復曰。無人過價。打與三百。擊禪床下座 上堂。僧問。學人心眼未通。乞師方便。師曰。十字街頭石幢子。僧無語。師曰。會么。曰不會。師曰。你豈不是洪州人。問達磨未來時如何。師曰。流沙浪闊。曰來后如何。師曰。熊耳山高。問如何是禪。師曰。軍期急速。曰有什麼交涉。師曰。日馳五百。乃曰。云從龍。風從虎。水流濕。火就燥。且道。衲僧就個什麼。豎起拂子曰。總在這裡。裂開也在我。捏聚也在我。良久。喝一喝曰。王令稍嚴 上堂。諸上座。還會么。冬至寒食一百
五。家家冢上添新土。翻思拾得與寒山南北東西太莽鹵。南泉不打鹽官鼓 上堂。問教中有言。唯此一事實。餘二即非真。如何是此一事。師曰。鼻孔大頭向下。曰與么則晨朝有粥。齋時有飯也。師曰。惜取眉毛好。問如何是衲衣下事。師曰。皮里骨。問牛頭未見四祖時如何。師曰。庵內人不知。庵外事見后如何。師曰。水流澗下任縱橫。問丹霞燒木佛。意旨如何。師曰。橫三豎四。曰院主為什麼。眉須墮落。師曰。七通八達。乃曰。始從鹿野苑。終至跋提河。四十九年間。都來說一夢。你等諸人。還曾夢見么。所以道。眼若不睡。諸夢自除。且作么生是不睡底眼。還驗得么。若也驗得。塵沙諸佛。天下祖師。總向上座眼裡百雜碎。若驗不得。翠巖今日死中得活 上堂。門裡出身易。身里出門難。冬行春令。即且置。不涉程途一句。作么生道。良久曰。渾家送上釣魚船 上堂。叮嚀損君德。無言最有功。任從滄海變。終不與君通。諸禪德。還會么。口是禍門 上堂。拈起拄杖曰。掌缽盂向香積世界。為什麼出身無路。挑日月于拄杖頭上。為什麼有眼如盲。直得風行草偃。響順聲和。無纖芥可留。猶是交爭底法。作么是不交爭底法 上堂。僧問。不涉廉纖。請師速道。師曰。須彌山。僧擬議。師便打。問如何是第一要。
師曰。蛇穿鼠穴。曰如何是第二要。師曰。猢猻上樹。曰如何是第三要。師曰。村裡草鞋。問如何是般若體。師曰。箭穿楊葉。曰如何是般若用。師曰。李廣陷番。問如何是清凈法身。師曰。紫枝荻樹。曰向上更有事也無。師曰。有曰。如何是向上事。師曰。風吹日炙。乃顧視左右曰。放憨作什麼。便下座 上堂。拂子吞卻須彌山。尋常言論。德山卓牌鬧市裡。作么生商量。良久曰。官不容針。私通車馬 上堂。舉不顧即差誤。擬思量何劫悟。乃豎起拂子曰。如今舉了也。你作么生顧。良久曰。擬思量何劫悟 上堂。聲色不到處。病在見聞。言詮不及處。過在唇吻。離卻咽喉一句。作么生道。還有人道得么。若道得。坐卻天下人舌頭。若道不得。法輪門下。有粥有飯 上堂。便與么會也。是雪上加霜。更待鼓兩片皮。白雲千里萬里 上堂。臨濟先鋒放過一著。德山後令且在一邊。獨露無私一句。作么道。良久曰。堪嗟楚下鐘離末 上堂。古人道。動容揚古路不墮悄然機。還會么。古人與么和底翻了也。有般漢聞之。如風過樹。有什麼救處 上堂。舉興化問克賓。維那汝不久為唱道之師。克賓曰。我不入這保社。化曰。你會了不入。不會了不入。克賓曰。我總不恁么。化便打。遂罰錢五貫。設饡飯出院。後來卻法嗣興化
【現代漢語翻譯】 現代漢語譯本： 師父說：『蛇穿老鼠洞。』（問：）『如何是第二要？』師父說：『猴子上樹。』（問：）『如何是第三要？』師父說：『村裡的草鞋。』（問：）『如何是般若（Prajna，智慧）的本體？』師父說：『箭穿楊柳葉。』（問：）『如何是般若（Prajna，智慧）的功用？』師父說：『李廣（西漢名將）陷入敵人的包圍。』（問：）『如何是清凈法身（Dharmakaya，佛的法身）？』師父說：『紫色的枝條和荻樹。』（問：）『向上還有更高的事情嗎？』師父說：『有。』（問：）『如何是向上的事情？』師父說：『風吹日曬。』於是環顧左右說：『裝傻做什麼？』便走下座位。
上堂說法。拿起拂塵想要吞掉須彌山（Mount Sumeru，佛教宇宙觀中的聖山），平常的言論，德山（唐代禪師）在熱鬧的集市裡豎起木牌，要怎麼商量呢？良久之後說：『官府不容許針，私下裡卻通行車馬。』
上堂說法。舉起時不顧及就已經差錯了，想要思量要到什麼時候才能領悟？於是豎起拂塵說：『現在已經舉起來了，你們要怎麼顧及？』良久之後說：『想要思量要到什麼時候才能領悟？』
上堂說法。聲音和顏色到達不了的地方，病癥在於見聞。言語詮釋不及的地方，過錯在於唇舌。離開咽喉說一句，要怎麼說？還有人能說得出來嗎？如果說得出來，就堵住了天下人的舌頭。如果說不出來，在法輪（Dharmacakra，佛法）門下，有粥有飯。
上堂說法。即使這樣領會了，也是雪上加霜。更要等待敲響兩片皮（指鼓），白雲千里萬里。
上堂說法。臨濟（唐代禪師）的先鋒放過一招，德山（唐代禪師）的后令且放在一邊。獨露無私的一句，要怎麼說？良久之後說：『可嘆楚國（春秋戰國時期的國家）的鐘離（地名）到了末路。』
上堂說法。古人說：『動容揚古路，不墮悄然機。』會領會嗎？古人這樣和泥翻攪。有的人聽了，像風過樹一樣，有什麼救處？
上堂說法。舉興化（五代時期禪師）問克賓（五代時期僧人），維那（寺院職務）你不久將成為唱道之師。克賓說：『我不加入這保社。』興化說：『你會了不加入，不會了不加入？』克賓說：『我總不這樣。』興化便打了他，於是罰錢五貫，設齋飯送他出院。後來卻繼承了興化（五代時期禪師）的法脈。
【English Translation】 English version: The Master said, 'A snake crawls through a rat's hole.' (Asked:) 'What is the second essential?' The Master said, 'A monkey climbs a tree.' (Asked:) 'What is the third essential?' The Master said, 'Village straw sandals.' (Asked:) 'What is the substance of Prajna (wisdom)?' The Master said, 'An arrow pierces a willow leaf.' (Asked:) 'What is the function of Prajna (wisdom)?' The Master said, 'Li Guang (a famous general of the Western Han Dynasty) is trapped by the enemy.' (Asked:) 'What is the pure Dharmakaya (Buddha's body of law)?' The Master said, 'Purple branches and reeds.' (Asked:) 'Is there anything more beyond this?' The Master said, 'Yes.' (Asked:) 'What is the matter beyond this?' The Master said, 'Wind blows and sun scorches.' Then he looked around and said, 'What are you doing, pretending to be foolish?' Then he stepped down from his seat.
Ascending the hall to preach. He picked up the whisk, wanting to swallow Mount Sumeru (the sacred mountain in Buddhist cosmology). Ordinary words, Deshan (a Tang Dynasty Chan master) erected a wooden sign in the bustling market, how should we discuss it? After a long silence, he said, 'The government does not allow a needle, but privately allows the passage of carriages and horses.'
Ascending the hall to preach. To act without considering is already a mistake, how long will it take to realize if you try to think about it? Then he raised the whisk and said, 'Now it has been raised, how will you consider it?' After a long silence, he said, 'How long will it take to realize if you try to think about it?'
Ascending the hall to preach. Where sound and color cannot reach, the illness lies in seeing and hearing. Where words cannot express, the fault lies in the lips and tongue. Leaving the throat, say a sentence, how should it be said? Is there anyone who can say it? If you can say it, you will block the tongues of all people in the world. If you cannot say it, under the Dharma wheel (Dharmacakra, the Buddhist law), there is congee and rice.
Ascending the hall to preach. Even if you understand it this way, it is adding frost to snow. You must wait for the two pieces of skin (referring to the drum) to be struck, white clouds for thousands and thousands of miles.
Ascending the hall to preach. Linji's (a Tang Dynasty Chan master) vanguard has let go of one move, Deshan's (a Tang Dynasty Chan master) rear command is put aside. How should the sentence of 'uniquely revealing without selfishness' be said? After a long silence, he said, 'It is lamentable that Zhongli (a place name) of Chu (a state during the Spring and Autumn and Warring States periods) has reached the end.'
Ascending the hall to preach. The ancients said, 'Moving the countenance and raising the ancient path does not fall into silent machinery.' Do you understand? The ancients stirred it up like this. Some people hear it like the wind passing through the trees, what is the remedy?
Ascending the hall to preach. Xinghua (a Chan master of the Five Dynasties period) asked Kebin (a monk of the Five Dynasties period), 'Vina (a monastic office) you will soon become a teacher of chanting the Way.' Kebin said, 'I will not join this Bao society.' Xinghua said, 'You will not join if you understand, you will not join if you do not understand?' Kebin said, 'I am not like that at all.' Xinghua then hit him, and then fined him five strings of cash, and set up a vegetarian meal to send him out of the monastery. Later, he inherited the Dharma lineage of Xinghua (a Chan master of the Five Dynasties period).
。師曰。還會么。路遙知馬力。歲久見人心 上堂。古人道。言多去道轉遠。祇如未言。道在什麼處。乃曰。欲得不招無間業。莫謗如來正法輪 上堂。聲色不到處。病在見聞。言詮不及處。過在唇吻。離卻咽喉唇吻一句。作么生道。還有人道得么。若也道得。坐卻天下老師三世諸佛舌頭。若道不得。但知隨例餐錘子。也得三文買草鞋 宋仁宗嘉祐壬寅七月八日。升座辭眾。說偈曰。住世六十六年。為僧五十九夏。禪流若問旨歸。鼻孔大頭向下。遂泊然而化。阇維。得五色舍利。塔于禹溪之北。
蘇州瑞光月禪師
僧問。俱胝一指意旨如何。師曰。月落三更穿市過。
瑞州洞山子圓禪師
上堂。有僧出。拋下坐具。師曰。一釣便上。僧提起坐具。師曰。弄巧成拙。僧曰。自古無生死。須是遇知音。師曰。波斯入唐土。僧大笑歸眾。
石霜永禪師法嗣
南嶽福嚴保宗禪師
上堂。世尊周行七步。舉足全乖。目顧四方。觸途成滯。金襕授去。殃及兒孫。玉偈傳來。掛人唇吻。風幡悟性。未離色塵。缽水投針。全成管見。祖師九年面壁。不見纖毫。盧公六代傳衣。圖他小利。江西一喝。不解慎初。德嶠全施。未知護末。南山鱉鼻。謾指蹤由。北院枯松。徒彰風彩。雲門顧鑒。落
【現代漢語翻譯】 現代漢語譯本： 師父說：『你明白了嗎？』正如路途遙遠才能知道馬的耐力，時間長久才能看清人的內心。 師父上堂說法：古人說，話說多了反而離真理越來越遠。如果什麼都不說，真理又在哪裡呢？於是說：『想要不招致無間地獄的業報，就不要誹謗如來的正法輪（Dharma wheel）。』 師父上堂說法：聲音和顏色到達不了的地方，毛病在於見和聞。言語詮釋不到的地方，過錯在於口舌。離開咽喉和嘴唇的一句話，要怎麼說呢？還有人能說得出來嗎？如果說得出來，就壓倒了天下老師和三世諸佛的舌頭。如果說不出來，那就只能像平常一樣吃板子，也可以用三文錢買草鞋。 宋仁宗嘉祐壬寅年（1062年）七月八日，師父升座向大眾告別，說了偈語：『住世六十六年，做和尚五十九個夏天。禪宗學人如果問我宗旨歸宿，鼻孔就朝下。』於是安詳圓寂。火化后，得到五色舍利（relics），建塔于禹溪的北面。
蘇州瑞光月禪師
有僧人問：『俱胝（Kutee）一指的意義是什麼？』師父說：『月亮落下三更天，穿過市集。』
瑞州洞山子圓禪師
上堂說法時，有個僧人出來，扔下坐具。師父說：『一釣就上鉤了。』僧人拿起坐具。師父說：『弄巧成拙。』僧人說：『自古以來就沒有生死，必須遇到知音。』師父說：『波斯人進入唐朝國土。』僧人大笑，回到大眾中。
石霜永禪師的法嗣
南嶽福嚴保宗禪師
上堂說法：世尊（釋迦摩尼佛）行走七步，抬腳就完全錯了。眼睛顧盼四方，接觸到的地方都成了阻礙。把袈裟授予迦葉（Kasyapa），給子孫帶來災殃。把玉偈（verse）傳下來，掛在人們的嘴邊。從風幡中領悟自性，沒有離開色塵（form）。把缽里的水投向針，完全成了管窺之見。祖師達摩（Bodhidharma）九年面壁，什麼也沒看見。盧能（慧能）六代傳衣，圖的是小利。江西馬祖（Mazu）一喝，不明白謹慎開始。德山（Deshan）全盤施用，不知道保護結尾。南山鱉鼻（Biqiu），胡亂指點軌跡由來。北院枯松，徒然彰顯風采。雲門（Yunmen）顧鑒，落入下乘。
【English Translation】 English version: The master said, 'Do you understand?' Just as a long journey reveals a horse's strength, so does time reveal a person's heart. The master ascended the hall and said: 'The ancients said, the more one speaks, the further one strays from the Way. If one says nothing, where is the Way?' Then he said, 'If you wish not to incur the karma of Avici Hell, do not slander the Tathagata's (如來) True Dharma Wheel (正法輪).' The master ascended the hall and said: 'Where sound and form do not reach, the fault lies in seeing and hearing. Where words cannot express, the fault lies in the lips and tongue. Apart from a phrase from the throat and lips, how can it be said? Is there anyone who can say it? If one can say it, one would overwhelm the tongues of all the teachers in the world and the Buddhas of the three times. If one cannot say it, then one can only follow the usual practice of receiving a beating, or spend three coins to buy straw sandals.' On the eighth day of the seventh month of the Renyin year (1062 AD) of the Jiayou reign of Emperor Renzong of the Song Dynasty, the master ascended the seat to bid farewell to the assembly, reciting a verse: 'Having lived in the world for sixty-six years, and been a monk for fifty-nine summers. If Chan practitioners ask about the ultimate meaning, the nostrils point downwards.' Then he passed away peacefully. After cremation, he obtained five-colored relics (舍利), and a pagoda was built north of Yuxi.
Zen Master Yue of Ruiguang Temple in Suzhou
A monk asked, 'What is the meaning of Kutee's (俱胝) one finger?' The master said, 'The moon falls in the third watch, passing through the market.'
Zen Master Ziyuan of Dongshan in Ruizhou
During an assembly, a monk came out and threw down his sitting mat. The master said, 'He's hooked right away.' The monk picked up the sitting mat. The master said, 'Trying to be clever but becoming clumsy.' The monk said, 'Since ancient times, there has been no birth or death; one must meet a kindred spirit.' The master said, 'A Persian enters the Tang Dynasty.' The monk laughed loudly and returned to the assembly.
Dharma heir of Zen Master Yong of Shishuang
Zen Master Baozong of Fuyan in Nanyue
Ascending the hall, he said: 'When the World Honored One (世尊) walked seven steps, every step was completely wrong. Looking around in all directions, everything he touched became an obstacle. Passing on the kasaya (金襕), it brought disaster to his descendants. Passing down the jade verse (玉偈), it hung on people's lips. Realizing one's nature from the wind and banner, one has not left form (色塵). Throwing water from the bowl at a needle, it becomes a narrow view. The Patriarch Bodhidharma (達摩) faced the wall for nine years, seeing nothing. Lu Neng (慧能) passed down the robe for six generations, seeking small gains. Mazu's (馬祖) shout in Jiangxi, not understanding the importance of being cautious at the beginning. Deshan (德山) used everything, not knowing how to protect the end. Biqiu (鱉鼻) of Nanshan, randomly pointing out the origin of traces. The withered pine of Beiyuan, vainly displaying its splendor. Yunmen's (雲門) consideration, falling into the lower vehicle.'
二落三。臨濟全提。錯七錯八。若說君臣五位。直如紙馬過江。更推賓主交參。恰似泥人澡洗。獨超象外。且非捉兔走鷹。混跡塵中。未是咬豬之狗。何異跳坑墮塹。卻是避溺投罝。如斯之解。正在常途。出格道人。如何話會。豈不見陶潛俗子。尚自睹事見機。而今祖室子孫。不可皮下無血。喝一喝。
郢州大陽如漢禪師
僧問。如何是敲磕底句。師曰。檻外竹搖風。驚起幽人睡。曰觀音門大啟也。師曰。師子咬人。乃曰。聞聲悟道。失卻觀音眼睛。見色明心。昧了文殊巴鼻。一出一入。半開半合。泥牛昨夜遊滄海。直至如今不見回。咄。
浮山遠禪師法嗣
東京凈因院道臻凈照禪師
福州古田戴氏子。十九為大僧。得旨浮山。后北謁凈因。宋英宗賜衣號。神宗詔至慶壽宮說法。生平奉身至約。所居衲子。四十餘輩。頹然不出戶。三十年如一日。開堂日。僧問。師唱誰家曲。宗風嗣阿誰。師曰。有錢使錢。無錢使貧。曰恁么則月華𡣪子。臨濟兒孫。師曰。放你三十棒 問如何是佛。師曰。朝裝香。暮換水。曰如何是觀音妙智力。師曰。河南犬吠。河北驢鳴。上堂。拈拄杖曰。楖栗木杖子。善能談佛祖。聾人既 聞。啞人亦解語。指白石為玉。點黃金為土。便恁么會去。他家未相許。不
【現代漢語翻譯】 現代漢語譯本： 二落三（一種禪宗術語）。臨濟（臨濟宗）全盤提持。錯七錯八（形容錯亂）。如果說君臣五位（禪宗用語，比喻修行中的不同階段），就像紙糊的馬過江一樣無用。再推賓主交參（禪宗用語，指主客相互作用），恰似泥人洗澡，毫無作用。要獨超于現象之外，並非像追逐兔子和老鷹一樣。混跡于塵世之中，還算不上是能咬豬的狗。這和跳入坑中、掉入陷阱有什麼區別？這實際上是避開溺水而投入羅網。這樣的理解，還在常規的道路上。出格的道人，如何談論體會？難道沒見過陶淵明這樣的俗人，尚且能睹事見機嗎？如今作為祖師的子孫，不可皮下無血（比喻沒有真功夫）。喝一喝。
郢州大陽如漢禪師 僧人問：『如何是敲磕底句？』 師父說：『檻外竹搖風，驚起幽人睡。』 僧人說：『觀音（觀世音菩薩）門大啟也。』 師父說：『獅子咬人。』 於是說：『聞聲悟道，失卻觀音眼睛；見色明心，昧了文殊（文殊菩薩）巴鼻。一出一入，半開半合。泥牛昨夜遊滄海，直至如今不見回。』 咄！
浮山遠禪師法嗣 東京凈因院道臻凈照禪師 福州古田戴氏之子，十九歲成為僧人，得浮山（浮山法遠禪師）的旨意，后北上拜謁凈因（凈因和尚）。宋英宗（1032-1067）賜予袈裟並賜予稱號。宋神宗（1048-1085）詔令至慶壽宮說法。一生奉行節約，所居住的僧人，有四十餘人，安穩地不出門，三十年如一日。開堂之日，僧人問：『師父唱的是誰家的曲子？宗風繼承的是誰？』 師父說：『有錢就花錢，沒錢就過貧苦日子。』 僧人說：『如此說來，月華皎潔，是臨濟（臨濟宗）的子孫。』 師父說：『放你三十棒！』 問：『如何是佛？』 師父說：『早上裝香，晚上換水。』 問：『如何是觀音（觀世音菩薩）妙智力？』 師父說：『河南的狗叫，河北的驢鳴。』 上堂時，拿起拄杖說：『楖栗木的杖子，善於談論佛祖。聾人既能聽聞，啞人也能說話。指著白石說是玉，點著黃金說是土。』 便這樣去理解，他家不會認可的。
【English Translation】 English version: Two falls three (a Zen term). Linji (Linji school) fully upholds. Wrong seven wrong eight (describing confusion). If speaking of the five ranks of lord and vassal (Zen term, metaphor for different stages in practice), it's as useless as paper horses crossing a river. Further pushing the interaction of guest and host (Zen term, referring to the interaction between subject and object), it's just like a mud man taking a bath, of no use at all. To transcend phenomena alone, it's not like chasing rabbits and eagles. Mixing in the dust of the world, it's not yet a dog that can bite a pig. What difference is there between jumping into a pit and falling into a trap? This is actually avoiding drowning and throwing oneself into a net. Such an understanding is still on the conventional path. How do unconventional Taoists discuss their experiences? Haven't you seen that even a commoner like Tao Yuanming can see the opportunity in things? Now, as descendants of the ancestral masters, you must not be bloodless under the skin (metaphor for lacking true skill). A shout!
Chan Master Ruhan of Dayang in Yingzhou A monk asked: 'What is the phrase that strikes home?' The Master said: 'Bamboo swaying in the wind outside the railing startles the sleeping recluse.' The monk said: 'The Guanyin (Avalokiteśvara) gate is wide open!' The Master said: 'The lion bites people.' Then he said: 'Hearing sound and awakening to the Tao, one loses the eyes of Guanyin; seeing form and clarifying the mind, one obscures the nostrils of Manjusri (Manjusri Bodhisattva). Coming out and going in, half open and half closed. The mud ox roamed the vast sea last night, and has not returned until now.' A shout!
Dharma Successor of Chan Master Yuan of Fushan Chan Master Jingzhao Daozhen of Jingyin Monastery in Tokyo A son of the Dai family of Gutian in Fuzhou, he became a monk at nineteen, received the decree of Fushan (Chan Master Fayuan of Fushan), and later went north to visit Jingyin (Monk Jingyin). Emperor Yingzong of Song (1032-1067) bestowed a robe and a title. Emperor Shenzong of Song (1048-1085) ordered him to preach at Qingshou Palace. Throughout his life, he practiced frugality, and the monks who lived with him, more than forty in number, remained quietly indoors, like one day for thirty years. On the day of opening the hall, a monk asked: 'Whose tune does the Master sing? Whose lineage does the school inherit?' The Master said: 'Spend money when you have it, live in poverty when you don't.' The monk said: 'In that case, the moonlight is bright, and they are descendants of Linji (Linji school).' The Master said: 'Give you thirty blows!' Asked: 'What is Buddha?' The Master said: 'Arrange incense in the morning, change water in the evening.' Asked: 'What is the wondrous wisdom power of Guanyin (Avalokiteśvara)?' The Master said: 'The dogs bark in Henan, the donkeys bray in Hebei.' When ascending the hall, he picked up his staff and said: 'The staff of Zhelimu wood is good at talking about Buddhas and ancestors. The deaf can hear, and the mute can speak. Pointing at white stone and calling it jade, pointing at gold and calling it earth.' If you understand it that way, his family will not approve.
相許莫莽鹵。南街打鼓北街舞 師于哲宗元祐癸酉八月十七日。語門人凈圓曰。吾更三日行矣。及期浴畢更衣。說偈而化。壽八十。臘六十一。
廬州興化仁岳禪師
南泉人。僧問。如何是佛法大意。師曰。臨濟問黃檗曰。學人不會。師曰。三回吃棒來 問如何是和尚家風。師曰。曲錄禪床。曰客來如何祇待。師曰。拄杖子 問一大藏教。儘是名言。離此名言。如何指示。師曰。癩馬揩枯柳。曰學人不會。師曰。駱駝好吃鹽。曰畢竟如何。師曰。鐵鞭指處馬空嘶。
荊門軍玉泉謂芳禪師
僧問。從上諸聖。以何法示人。師拈起拄杖曰。學人不會。師曰。兩手分付。僧擬議。師便打。
宿州定林惠琛禪師
僧問。如何是道。師曰。祇在目前。曰。為甚麼不見。師曰。瞎。
嘉典本覺若珠禪師
僧問。如何是道。師舉起拳。僧曰。學人不會。師曰。拳頭也不識 上堂。說佛說祖。埋沒宗乘。舉古談今。淹留衲子。撥開上路。誰敢當頭。齊立下風。不勞拈出。無星秤子。如何辯得斤兩。若也辯得。須彌祇重半銖。若辯不得。拗折稱衡。向日本國。與諸人相見。
東京華嚴普孜禪師
建州建陽謝氏子。舉進士有聲。觸宿因出家受具。入浮山室。出住舒之甘露太
【現代漢語翻譯】 現代漢語譯本： 相互承諾不要草率行事。南街打鼓北街跳舞。相許莫莽鹵，形容不要輕率草率地承諾或行動。師于哲宗元祐癸酉年（1093年）八月十七日，告訴門人凈圓說：『我再過三天就要走了。』到了那天，沐浴完畢，更換衣服，說完偈語就圓寂了，享年八十歲，僧臘六十一年。
廬州興化仁岳禪師 南泉人。有僧人問：『如何是佛法大意？』禪師說：『臨濟問黃檗說：學人不會。』禪師說：『三回吃棒來。』問：『如何是和尚家風？』禪師說：『曲錄禪床。』問：『客人來如何招待？』禪師說：『拄杖子。』問：『一大藏教，儘是名言，離開這些名言，如何指示？』禪師說：『癩馬揩枯柳。』說：『學人不會。』禪師說：『駱駝好吃鹽。』說：『畢竟如何？』禪師說：『鐵鞭指處馬空嘶。』
荊門軍玉泉謂芳禪師 有僧人問：『從上諸聖，以何法示人？』禪師拿起拄杖說：『學人不會。』禪師說：『兩手分付。』僧人想要思量，禪師就打了他。
宿州定林惠琛禪師 有僧人問：『如何是道？』禪師說：『祇在目前。』說：『為什麼看不見？』禪師說：『瞎。』
嘉典本覺若珠禪師 有僧人問：『如何是道？』禪師舉起拳頭。僧人說：『學人不會。』禪師說：『拳頭也不識。』上堂說法，說佛說祖，埋沒宗乘。舉古談今，淹留衲子。撥開上路，誰敢當頭。齊立下風，不勞拈出。無星秤子，如何辯得斤兩。若也辯得，須彌（Sumeru，佛教中的須彌山）祇重半銖。若辯不得，拗折稱衡，向日本國，與諸人相見。
東京華嚴普孜禪師 建州建陽謝氏之子，考中進士，頗有名聲。因宿世因緣而出家受戒，進入浮山室。後來到舒州甘露太
【English Translation】 English version: Let's not make rash promises. Drums beat in the south street, dances in the north street. 'Xiang Xu Mo Mang Lu' (相許莫莽鹵) describes not making promises or acting hastily. The master, on the seventeenth day of the eighth month of the Guiyou year of the Yuanyou reign of Emperor Zhezong (1093 AD), told his disciple Jingyuan: 'I will depart in three days.' When the time came, he bathed, changed his clothes, recited a verse, and passed away peacefully. He lived to the age of eighty, with sixty-one years as a monk.
Zen Master Renyue of Xinghua in Luzhou A native of Nanquan. A monk asked: 'What is the great meaning of the Buddha-dharma?' The master said: 'Linji asked Huangbo: 'This student does not understand.'' The master said: 'You've been beaten three times.' Asked: 'What is the family style of the abbot?' The master said: 'A curved meditation bed.' Asked: 'How do you treat guests when they arrive?' The master said: 'A staff.' Asked: 'The entire Tripitaka (一大藏教) is full of names and words. Apart from these names and words, how do you point it out?' The master said: 'A mangy horse rubs against a withered willow.' Said: 'This student does not understand.' The master said: 'Camels like to eat salt.' Said: 'What is it ultimately?' The master said: 'Where the iron whip points, the horse neighs in vain.'
Zen Master Weifang of Yuquan in Jingmen Army A monk asked: 'How have all the sages from the past shown people the Dharma?' The master picked up his staff and said: 'This student does not understand.' The master said: 'Entrusted to both hands.' The monk tried to contemplate, and the master struck him.
Zen Master Huishen of Dinglin in Suzhou A monk asked: 'What is the Dao (道, the Way)?' The master said: 'It's right in front of you.' Said: 'Why can't I see it?' The master said: 'Blind.'
Zen Master Benjue Ruozhu of Jiadian A monk asked: 'What is the Dao (道, the Way)?' The master raised his fist. The monk said: 'This student does not understand.' The master said: 'You don't even recognize a fist.' Ascending the hall, he said: 'Speaking of Buddhas and speaking of Patriarchs buries the lineage. Talking about the past and present detains the monks. Clearing the way forward, who dares to be at the forefront? All stand downwind, no need to bring it up. A steelyard without stars, how can you discern the weight? If you can discern it, Mount Sumeru (須彌, Sumeru, the cosmic mountain in Buddhist cosmology) weighs only half a zhu (銖, a unit of weight). If you cannot discern it, break the steelyard and meet everyone in Japan.'
Zen Master Puzi of Huayan in Tokyo The son of the Xie family of Jianyang in Jianzhou, he passed the imperial examination and was well-known. Due to past karma, he left home to become a monk and received the precepts, entering the Fushan chamber. Later, he went to Ganlu Tai in Shuzhou.
平二剎。上堂。僧問。如何是賓中賓。師曰。客路如天遠。曰如何是賓中主。師曰。侯門似海深。曰如何是主中主。師曰。寰中天子敕。曰如何是主中賓。師曰。塞外將軍令。乃曰。賓中問主。互換機鋒。主中問賓。同生同死。主中辯主。飲氣吞聲。賓中覓賓。白雲萬里。故句中於意。意在句中。於斯明得。一雙孤雁。撲地高飛。於斯未明。一對鴛鴦。池邊獨立。知音禪客。相共證明。影響異流。切須仔細。良久曰。若是陶淵明。攢眉便歸去 師後退凈因。宋神宗元豐壬戌。居華嚴。乙丑四月十日。赴詔入禁中說法歸。十四日。令鳴鼓升座。辭眾而逝。
南康軍清隱院惟湜禪師
僧問。如何是道。師曰。斜街曲巷。曰如何是道中人。師曰。百藝百窮。
潭州衡岳寺奉能禪師
上堂。宗風才舉。萬里云收。法令若行。千峰寒色。須彌頂上。白浪滔天。大海波中。紅塵滿地。應思。黃梅昔日。少室當年。不能退已讓人。遂使舂糠答志。斷臂酬心。何似衡岳這裡。山畬粟米飯。一桶沒鹽羹。苦樂共住。隨高就低。且不是南頭買貴。北頭賣賤。直教文殊稽首。迦葉攢眉。龍樹馬鳴。吞聲飲氣。目連鹙子。且不能為。為甚如此諦觀法王法。法王法如是。
五燈全書卷第二十四 卍新續藏第 81
【現代漢語翻譯】 現代漢語譯本： 平二剎（地名）。上堂說法。有僧人提問：『如何是賓中賓？』（賓：客人，相對於主；賓中賓：客人中的客人，指最末的位置） 師父回答：『客居他鄉的路途像天一樣遙遠。』 僧人又問：『如何是賓中主？』（賓中主：客人中的主人，指有一定地位的客人） 師父回答：『達官顯貴的門庭深邃如大海。』 僧人再問：『如何是主中主？』（主中主：主人中的主人，指地位最高的主人） 師父回答：『普天之下天子的命令。』 僧人又問：『如何是主中賓？』（主中賓：主人中的客人，指代主人行事的人） 師父回答：『邊塞之外將軍的命令。』 於是師父說：『從賓的角度問主，互相轉換機鋒。從主的角度問賓，同生同死。從主的角度辨別主，只能飲氣吞聲。從賓的角度尋找賓，只見白雲萬里。所以語句中包含著意義，意義又存在於語句之中。如果能明白這個道理，就像一對孤雁，拍打著翅膀高飛遠去。如果不能明白這個道理，就像一對鴛鴦，在池邊獨自站立。希望懂得禪意的修行者，共同來證明這個道理。影響和異流，一定要仔細辨別。』 停頓了很久，師父說：『如果是陶淵明，皺著眉頭就回家去了。』 師父後來退居凈因寺。宋神宗元豐年間壬戌年（1082年），居住在華嚴寺。乙丑年四月十日（1085年），奉詔進入皇宮說法后返回。十四日，命令敲鼓升座，向大眾告別后圓寂。
南康軍清隱院惟湜禪師
有僧人提問：『如何是道？』（道：佛教真理） 師父回答：『彎彎曲曲的街巷。』 僧人又問：『如何是道中人？』（道中人：修行佛道的人） 師父回答：『身懷百藝卻百事不通。』
潭州衡岳寺奉能禪師
上堂說法。宗門的風範剛剛樹立，萬里的烏雲便消散。法令如果施行，千座山峰都呈現出寒冷的顏色。須彌山（佛教中的聖山）頂上，白色的浪濤衝向天空。大海的波浪之中，紅塵佈滿大地。應該想想，黃梅五祖弘忍（禪宗五祖）昔日，少室山達摩祖師（禪宗初祖）當年，不能夠退讓於人，於是使得舂米的人回答了他的志向，斷臂的人酬謝了他的心願。哪裡比得上衡岳寺這裡，山地裡種植的粟米飯，一桶沒有鹽的菜羹。苦和樂共同生活，隨著高處就低處。且不是從南邊買貴的東西，到北邊去賤賣。直接讓文殊菩薩（智慧的象徵）稽首，迦葉尊者（苦行的象徵）皺眉，龍樹菩薩（中觀學派創始人）和馬鳴菩薩（大乘佛教理論家）吞聲飲氣，目連尊者（神通第一）和舍利弗尊者（智慧第一），且不能夠做到。為什麼這樣呢？仔細觀察法王（佛）的法，法王的法就是這樣。
《五燈全書》卷第二十四 卍新續藏第 81
【English Translation】 English version: Ping Er Temple. The abbot ascended the Dharma seat. A monk asked, 'What is a guest among guests?' (Guest: relative to the host; guest among guests: the last position among guests) The master said, 'The road of a traveler is as far as the sky.' The monk asked, 'What is a guest among hosts?' (Guest among hosts: a host among guests, referring to a guest with a certain status) The master said, 'The gates of noble families are as deep as the sea.' The monk asked, 'What is a host among hosts?' (Host among hosts: the highest position among hosts) The master said, 'The emperor's decree under the whole world.' The monk asked, 'What is a host among guests?' (Host among guests: someone who acts on behalf of the host) The master said, 'The general's command beyond the border.' Then the master said, 'Asking about the host from the perspective of the guest, exchanging opportunities. Asking about the guest from the perspective of the host, living and dying together. Distinguishing the host from the perspective of the host, only swallowing one's breath. Seeking the guest from the perspective of the guest, only seeing white clouds for thousands of miles. Therefore, the meaning is contained in the sentence, and the meaning exists in the sentence. If you can understand this principle, it is like a pair of solitary geese, flapping their wings and flying high. If you cannot understand this principle, it is like a pair of mandarin ducks, standing alone by the pond. I hope that practitioners who understand Zen will jointly prove this principle. Influences and different streams must be carefully distinguished.' After a long pause, the master said, 'If it were Tao Yuanming, he would frown and go home.' The master later retired to Jingyin Temple. In the Renxu year (1082) of the Yuanfeng era of Emperor Shenzong of the Song Dynasty, he lived in Huayan Temple. On April 10th of the Yichou year (1085), he returned after being summoned to the palace to preach the Dharma. On the 14th, he ordered the drums to be sounded and ascended the seat, bid farewell to the assembly, and passed away.
Zen Master Wei Shi of Qingyin Temple in Nankang Army
A monk asked, 'What is the Dao?' (Dao: Buddhist truth) The master said, 'Crooked streets and alleys.' The monk asked, 'What is a person in the Dao?' (Person in the Dao: someone who practices the Buddhist path) The master said, 'Possessing a hundred skills but being incompetent in everything.'
Zen Master Feng Neng of Hengyue Temple in Tanzhou
Ascending the Dharma seat. As soon as the style of the sect is established, the clouds of ten thousand miles will dissipate. If the laws are enforced, a thousand peaks will show a cold color. On the top of Mount Sumeru (the sacred mountain in Buddhism), white waves rush into the sky. In the waves of the sea, red dust fills the earth. We should think of Hongren (the Fifth Patriarch of Chan Buddhism) of Huangmei in the past, and Bodhidharma (the First Patriarch of Chan Buddhism) of Shaoshi Mountain in those years, who could not yield to others, thus enabling the person who pounded rice to answer his aspirations, and the person who cut off his arm to repay his wishes. How can it compare to Hengyue Temple here, where there is millet rice grown in the mountains, and a bucket of soup without salt. Living together in hardship and joy, following the high and going to the low. It is not buying expensive things from the south and selling them cheaply in the north. Directly causing Manjushri Bodhisattva (symbol of wisdom) to bow his head, Kashyapa (symbol of asceticism) to frown, Nagarjuna (founder of the Madhyamaka school) and Ashvaghosha (theoretician of Mahayana Buddhism) to swallow their breath, Maudgalyayana (first in supernatural powers) and Shariputra (first in wisdom), and yet they cannot do it. Why is this so? Carefully observe the Dharma of the Dharma King (Buddha), the Dharma of the Dharma King is like this.
The Complete Book of the Five Lamps, Volume 24 卍 New Continued Collection No. 81
冊 No. 1571 五燈全書(第1卷-第33卷)
五燈全書卷第二十五
京都聖感禪寺住持(臣)僧 (超永) 編輯
京都古華嚴寺住持(臣)僧 (超揆) 較閱 進呈
臨濟宗
南嶽下十一世
寶應昭禪師法嗣
滁州瑯玡方銳禪師
上堂。造化無生物之心。而物物自成。雨露非潤物之意。而靈苗自榮。所以藥劑不食而病自損。良師不親。而心自明。故知。妙慧靈光。不從緣得。到這裡方許你進步。瑯玡與你。別作個相見。還有么。若無。不可壓良為賤。
郢州興陽山希隱禪師
僧問。如何是懸崖撒手底句。師曰。明月照幽谷。曰如何是絕後再蘇底句。師曰。白雲生太虛。曰恁么則樵夫出林丘。處處歌春色。師曰。是人道得 上堂。了見不見。見了未了。路上行人。林間宿鳥。月里塔高十二層。天外星躔五百杪。要會么手執夜明符。幾個知天曉。
石門進禪師法嗣
明州瑞巖智才禪師
僧問。如何是截斷眾流句。師曰。好。曰如何是隨波逐浪句師曰。隨曰如何是涵蓋乾坤句。師曰。合曰。三句蒙師指。如何辯古今。師曰。向後不得錯舉 上堂。天平等故常覆。地平等故常載。日月平等故。四時常明。涅
【現代漢語翻譯】 現代漢語譯本
冊 No. 1571 五燈全書(第1卷-第33卷)
五燈全書卷第二十五
京都聖感禪寺住持(臣)僧 (超永) 編輯
京都古華嚴寺住持(臣)僧 (超揆) 較閱 進呈
臨濟宗
南嶽下十一世
寶應昭禪師法嗣
滁州瑯玡方銳禪師
上堂。造化沒有創造萬物的心，而萬物自然產生。雨露沒有滋潤萬物的意思，而靈苗自然繁榮。所以，藥劑不用吃，病自然會減輕；良師不用親近，心自然會明白。因此可知，妙慧靈光，不是從外緣得來的。到了這裡才允許你進步。瑯玡(山名)與你，另外作個相見的機會。還有嗎？如果沒有，不可把好的當成賤的。
郢州興陽山希隱禪師
僧人問：『如何是懸崖撒手底句？』禪師說：『明月照幽谷。』僧人問：『如何是絕後再蘇底句？』禪師說：『白雲生太虛。』僧人說：『這樣說來，樵夫出林丘，處處歌春色。』禪師說：『這個人說得對。』上堂。完全看見又好像沒看見，看見了又好像沒完全看見。路上的行人，林間的宿鳥，月里的塔高十二層，天外的星辰有五百杪。想要領會嗎？手執夜明符，有幾個人知道天亮？』
石門進禪師法嗣
明州瑞巖智才禪師
僧人問：『如何是截斷眾流句？』禪師說：『好。』僧人問：『如何是隨波逐浪句？』禪師說：『隨。』僧人問：『如何是涵蓋乾坤句？』禪師說：『合。』僧人說：『三句蒙師指，如何辯古今？』禪師說：『向後不得錯舉。』上堂。天平等所以經常覆蓋，地平等所以經常承載，日月平等所以四時常明，涅
【English Translation】 English version
Volume No. 1571 Complete Book of the Five Lamps (Volumes 1-33)
Complete Book of the Five Lamps, Volume 25
Compiled by (Minister) Monk (Chao Yong), Abbot of Shenggan Zen Monastery, Kyoto
Reviewed and Presented by (Minister) Monk (Chao Kui), Abbot of Gu Huayan Monastery, Kyoto
Linji School
Eleventh Generation under Nanyue
Dharma Successor of Zen Master Bao Ying Zhao
Zen Master Langye Fangrui of Chuzhou
Ascending the hall: 『The Creator has no intention to create things, yet all things come into being naturally. Rain and dew have no intention to moisten things, yet the spiritual seedlings flourish on their own. Therefore, medicine need not be taken, and the illness will subside on its own; a good teacher need not be close, and the mind will understand on its own. Thus, know that wondrous wisdom and spiritual light are not obtained from external conditions. Only when you reach this point are you allowed to advance. Langye (mountain name) will give you another opportunity to meet. Is there more? If not, do not treat the good as cheap.』
Zen Master Xiyin of Xingyang Mountain, Yingzhou
A monk asked: 『What is the phrase of letting go at the edge of a cliff?』 The Master said: 『The bright moon illuminates the secluded valley.』 The monk asked: 『What is the phrase of reviving after death?』 The Master said: 『White clouds arise in the vast emptiness.』 The monk said: 『In that case, the woodcutter leaves the forest hills, singing the colors of spring everywhere.』 The Master said: 『This person speaks correctly.』 Ascending the hall: 『Completely seeing yet seemingly not seeing, seeing yet seemingly not completely seeing. Travelers on the road, birds resting in the forest, the pagoda in the moon is twelve stories high, the stars outside the sky have five hundred motes. Do you want to understand? Holding a night-shining talisman, how many people know when it is dawn?』
Dharma Successor of Zen Master Shimen Jin
Zen Master Zicai of Ruiyan, Mingzhou
A monk asked: 『What is the phrase that cuts off the flow of all streams?』 The Master said: 『Good.』 The monk asked: 『What is the phrase that follows the waves?』 The Master said: 『Follow.』 The monk asked: 『What is the phrase that covers the universe?』 The Master said: 『Unite.』 The monk said: 『I am enlightened by the master's three phrases, how can I distinguish the past from the present?』 The Master said: 『Do not make mistakes in the future.』 Ascending the hall: 『Heaven is equal, therefore it always covers; earth is equal, therefore it always carries; the sun and moon are equal, therefore the four seasons are always bright, Nirvana』
槃平等故。聖凡不二。人心平等故。高低無諍。拈拄杖卓一下曰。諸禪者。這拄杖子。晝夜為諸人說平等法門。還聞么。若聞。去敢保諸人。行腳事畢。若言不聞。亦許諸人。頂門眼正。何故是法平等。無有高下。是名阿耨多羅三藐三菩提。良久。笑曰。向下文長。
金山穎禪師法嗣
潤州普慈院崇珍禪師
僧問。如何是普慈境。師曰。出門便見鶴林山。曰如何是境中人。師曰。入門便見珍長老。
太平州瑞竹仲和禪師
僧問。得坐披衣人。盡委向上宗乘事若何。師曰。但知冰是水。曰更有事也無。師曰。休問水成冰。曰弄潮須是弄潮人。師曰。這僧從浙中來。
潤州金山懷賢圓通禪師
永嘉何氏子。四歲出家。后參穎于因聖有得。開法太平隱靜。次主金山。退隱金牛。起應廬山圓通明州雪竇。僧問。師揚宗旨。得法何人。師拈起拂子。僧曰。鐵甕城頭。曾印證。碧溪崖畔祖燈輝。師拂一拂曰。聽事不真。喚鐘作甕 師于宋神宗元豐壬戌。示滅金牛。塔全身於西隴。壽六十七。臘六十三。
越州石佛寺顯忠祖印禪師
僧問。如何是不動尊。師曰。熱鏊上猢猻。曰如何是千百億化身。師曰。添香換水點燈掃地。曰如何是毗盧師法身主。師曰。繫馬柱。曰有甚麼
【現代漢語翻譯】 現代漢語譯本 『槃平等』，意思是說，聖人與凡人之間沒有區別。『人心平等』，意思是說，人與人之間沒有高低之分，因此沒有爭執。禪師拿起拄杖敲了一下，說：『各位禪者，這根拄杖日夜不停地為大家宣說平等的法門，你們聽到了嗎？』如果聽到了，我可以保證你們的修行就完成了。如果說沒有聽到，我也認為你們的見地是正確的。為什麼呢？因為這個法是平等的，沒有高下之分，所以才叫做『阿耨多羅三藐三菩提』（無上正等正覺）。禪師停頓了片刻，笑著說：『下面的內容還很長。』
金山穎禪師的法嗣
潤州普慈院崇珍禪師
有僧人問：『什麼是普慈院的境界？』禪師說：『出門就能看見鶴林山。』僧人問：『什麼是境界中的人？』禪師說：『入門就能看見珍長老。』
太平州瑞竹仲和禪師
有僧人問：『那些得坐披衣的人，完全領會了向上宗乘的道理，那又是怎樣的呢？』禪師說：『只要知道冰就是水。』僧人問：『還有更深層次的道理嗎？』禪師說：『不要問水是如何變成冰的。』僧人說：『弄潮必定是弄潮的人。』禪師說：『這個僧人是從浙中來的。』
潤州金山懷賢圓通禪師
懷賢禪師是永嘉何氏的兒子，四歲出家。後來參訪因聖院的穎禪師而有所領悟。最初在太平隱靜寺開法，後來主持金山寺。退隱后住在金牛。之後又應邀前往廬山圓通寺和明州雪竇寺。有僧人問：『禪師您弘揚宗旨，得法于哪位？』禪師拿起拂子。僧人說：『鐵甕城頭，曾經印證過；碧溪崖畔，祖師的燈火閃耀。』禪師拂了一下拂子，說：『聽事情不認真，把鐘叫作甕。』禪師于宋神宗元豐壬戌年（1082年）在金牛示寂，全身安葬在西隴的塔中，享年六十七歲，僧臘六十三年。
越州石佛寺顯忠祖印禪師
有僧人問：『什麼是不動尊（佛教中的一種佛像）？』禪師說：『熱鍋上的猢猻。』僧人問：『什麼是千百億化身？』禪師說：『添香換水，點燈掃地。』僧人問：『什麼是毗盧師法身主（毗盧遮那佛的法身）？』禪師說：『繫馬柱。』僧人問：『有什麼……』
【English Translation】 English version 『Pan Equality』 means that there is no difference between saints and ordinary people. 『Human Heart Equality』 means that there is no distinction between high and low among people, therefore there is no dispute. The Chan master picked up his staff and struck it once, saying: 『All you Chan practitioners, this staff is tirelessly expounding the Dharma of equality for everyone day and night, have you heard it?』 If you have heard it, I can guarantee that your practice will be completed. If you say you have not heard it, I also acknowledge that your understanding is correct. Why? Because this Dharma is equal, without high or low distinctions, therefore it is called 『Anuttara-samyak-sambodhi』 (Unsurpassed Perfect Enlightenment).』 The Chan master paused for a moment, then smiled and said: 『There is still a long way to go.』
Dharma heir of Chan Master Ying of Jinshan
Chan Master Chongzhen of Puchi Temple in Runzhou
A monk asked: 『What is the realm of Puchi Temple?』 The Chan master said: 『Go out the door and you will see Crane Forest Mountain.』 The monk asked: 『What is the person in the realm?』 The Chan master said: 『Enter the door and you will see Elder Zhen.』
Chan Master Zhonghe of Ruizhu Temple in Taiping Prefecture
A monk asked: 『Those who are seated and robed, who fully understand the principles of the upward lineage, what is that like?』 The Chan master said: 『Just know that ice is water.』 The monk asked: 『Is there anything deeper?』 The Chan master said: 『Don't ask how water becomes ice.』 The monk said: 『To ride the tide, one must be a tide rider.』 The Chan master said: 『This monk comes from Zhejiang.』
Chan Master Huaixian Yuantong of Jinshan Temple in Runzhou
Chan Master Huaixian was the son of the He family of Yongjia, and he left home at the age of four. Later, he visited Chan Master Ying of Yinsheng Temple and had some understanding. He first opened the Dharma at Taiping Yinqing Temple, and later presided over Jinshan Temple. After retiring, he lived in Jinniu. Later, he was invited to Yuantong Temple on Mount Lu and Xuetou Temple in Mingzhou. A monk asked: 『Chan master, you promote the Dharma, from whom did you receive the Dharma?』 The Chan master picked up the whisk. The monk said: 『At the head of Iron Weng City, it was once certified; at the edge of Bixi Cliff, the ancestral lamp shines.』 The Chan master flicked the whisk and said: 『Listening to things is not true, calling a bell a crock.』 The Chan master passed away in Jinniu in the Renxu year of the Yuanfeng era of Emperor Shenzong of Song (1082), and his whole body was buried in the pagoda in Xilong, at the age of sixty-seven, with sixty-three years as a monk.
Chan Master Zuyin Xianzhong of Shifo Temple in Yuezhou
A monk asked: 『What is Achala (immovable尊, a type of Buddhist deity)?』 The Chan master said: 『A monkey on a hot pan.』 The monk asked: 『What are the hundreds of billions of manifestations?』 The Chan master said: 『Adding incense, changing water, lighting lamps, and sweeping the floor.』 The monk asked: 『What is the Dharma body master of Vairocana (毗盧遮那佛, the cosmic Buddha)?』 The Chan master said: 『The horse-tying post.』 The monk asked: 『What is...』
交涉。師曰。縛殺這漢 問會殺佛祖底。始是作家。如何是殺佛祖底劍。師曰。不斬死漢。曰如何是和尚劍。師曰。令不重行 問如何是相生。師曰。山河大地。曰如何是想生。師曰。兔子望月。曰如何是流注生。師曰。無間斷。曰如何是色空。師曰。五彩屏風 上堂。咄咄咄。海底魚龍盡枯竭。三腳蝦蟆飛上天。脫殼烏龜火中活 上堂。點時不到。皁白未分。到時不點。和泥合水。露柱𨁝跳。入燈籠里。即且從他。汝眉毛因甚麼卻拖在腳跟下。直饒於此明得。也是猢猻戴席帽。於此未明。何異曲[(乏-之+蟲)*善]穿靴。然雖如此。笑我者多。知我者少。
杭州凈住院居說真凈禪師
參金山。遂問。某甲。經論粗明。禪直不信。愿師決疑。山曰。既不信禪。豈可明經。禪是經綱。經是禪網。提綱正網。了禪見經。師曰。為某甲說禪看。山曰。向下文長。師曰。若恁么經與禪乃一體。山曰。佛及祖非二心。如手搦拳。如拳搦手。師因而有省。乃成偈曰。二十餘年用意猜。幾番曾把此心灰。而今潦倒逢知己。李白元來是秀才。
安吉州西余山拱辰禪師
上堂。靈云見華。眼中著翳。玄沙蹙指。體上遭迍不知。且恁么過時。自然身心安樂 上堂。理因事有。心逐境生。事境俱忘。千山萬水。
【現代漢語翻譯】 現代漢語譯本： 交涉。禪師說：『捆綁這個傢伙。』問：『會殺死佛祖的，才是真正的行家。什麼是殺死佛祖的劍？』禪師說：『不斬殺已死之人。』問：『什麼是和尚的劍？』禪師說：『命令不再重複執行。』問：『什麼是相生？』禪師說：『山河大地。』問：『什麼是想生？』禪師說：『兔子望月。』問：『什麼是流注生？』禪師說：『無間斷。』問：『什麼是色空？』禪師說：『五彩屏風。』 上堂說法。『咄咄咄。海底的魚龍都枯竭了，三腳的蛤蟆飛上了天，脫殼的烏龜在火中存活。』 上堂說法。『點時不到，皁白未分。到時不點，和泥合水。露柱跳躍，進入燈籠里。』姑且隨他去。你們的眉毛為什麼拖在腳跟下？即使能明白這個道理，也像是猴子戴帽子。如果不能明白，又與蹩腳的人穿靴子有什麼區別？雖然如此，嘲笑我的人多，瞭解我的人少。
杭州凈住院居說真凈禪師
參訪金山禪師，於是問道：『我，對經論大致明白，唯獨對禪不相信，希望禪師能解除我的疑惑。』金山禪師說：『既然不相信禪，怎麼能明白經呢？禪是經的綱領，經是禪的網。提綱正網，瞭解禪才能明白經。』禪師說：『為我講解一下禪吧。』金山禪師說：『向下文長。』禪師說：『如果這樣，那麼經與禪乃是一體。』金山禪師說：『佛與祖不是二心，就像手握成拳，拳頭握成手。』禪師因此有所領悟，於是寫成偈語說：『二十多年來用心猜測，幾次曾把這顆心弄得灰心。如今潦倒之際遇到知己，李白原來只是個秀才。』
安吉州西余山拱辰禪師
上堂說法。靈云禪師見桃花，眼中生了翳障。玄沙禪師用手指觸物，身體上遭遇困頓。不知道，姑且這樣過日子，自然身心安樂。 上堂說法。理因事而有，心隨境而生。如果事和境都忘記了，那就如同千山萬水一樣。
【English Translation】 English version: Exchange. The master said, 'Bind this fellow.' Asked, 'Only those who can kill the Buddha are true masters. What is the sword that kills the Buddha?' The master said, 'It does not kill the dead.' Asked, 'What is the monk's sword?' The master said, 'Orders are not repeated.' Asked, 'What is interdependent arising?' The master said, 'Mountains, rivers, and the great earth.' Asked, 'What is thought-dependent arising?' The master said, 'A rabbit gazing at the moon.' Asked, 'What is flowing arising?' The master said, 'Without interruption.' Asked, 'What is form and emptiness?' The master said, 'A five-colored screen.' Ascending the hall. 'Tut, tut, tut. The fish and dragons at the bottom of the sea are all dried up. A three-legged toad flies into the sky. A turtle that has shed its shell lives in the fire.' Ascending the hall. 'When the time is not right, black and white are not distinguished. When the time is right, it is not pointed out, mixing mud and water. The pillar jumps and enters the lantern.' Let it be for now. Why do your eyebrows drag under your heels? Even if you understand this, it is like a monkey wearing a hat. If you do not understand this, how is it different from a clumsy person wearing boots? Even so, many laugh at me, few know me.
Chan Master Jushuo Zhenjing of Jingzhu Monastery in Hangzhou
Visiting Jinshan (Golden Mountain) Chan Master, he then asked, 'I am roughly clear about the sutras and treatises, but I do not believe in Chan. I hope the master can resolve my doubts.' Jinshan (Golden Mountain) Chan Master said, 'Since you do not believe in Chan, how can you understand the sutras? Chan is the outline of the sutras, and the sutras are the net of Chan. Grasping the outline and straightening the net, understanding Chan allows you to see the sutras.' The master said, 'Explain Chan for me to see.' Jinshan (Golden Mountain) Chan Master said, 'The text below is long.' The master said, 'If so, then the sutras and Chan are one.' Jinshan (Golden Mountain) Chan Master said, 'The Buddha and the Patriarch are not of two minds, like a hand making a fist, and a fist making a hand.' The master then had an awakening, and composed a verse saying, 'For more than twenty years, I have been guessing with my mind, several times I have almost turned this heart to ashes. Now, in my destitution, I meet a confidant, Li Bai (Li Bai) was originally just a scholar.'
Chan Master Gongchen of Xiyu Mountain in Anji Prefecture
Ascending the hall. Lingyun (Lingyun) saw the peach blossoms, and his eyes were covered with翳 (yì, a film or obstruction). Xuansha (Xuansha) touched things with his fingers, and his body encountered difficulties. Not knowing, just passing the time like this, naturally the body and mind are at peace. Ascending the hall. Principle arises from things, and the mind arises from circumstances. If both things and circumstances are forgotten, it is like a thousand mountains and ten thousand waters.
作么生得恰好去。良久曰。且莫剜肉成瘡。師有祖源通要三十卷。行於世。
蘇州崑山般若寺善端禪師
僧問。有生有滅。儘是常儀。無生無滅時如何。師曰。崑崙著靴空中立。曰莫便是為人處也無。師曰。石女簪花火里眠。曰大眾證明。師曰。更看泥牛斗入海。
寧國廣教文鑑繼真禪師
上堂。夫欲為宗師。須了明暗句。半夜裡眨眼。渾成空露布。多事釋迦文。生時強四顧。點胸獨稱尊。又周行七。步明覆阿誰知。暗使何人悟。自後百千年。屈指河沙數。一盲引眾盲。盲盲相扶舉。他日見閻老。努力空相覷。是時休叫道。鑊湯無冷處。休空腹高心。但高盤轉箸。寄語後世人。莫被徐六誤。
節使李端愿居士
兒時在館舍。常閱禪書。長雖婚宦。然篤志祖道。遂於後圃築室類蘭若。邀金山穎處之。朝夕咨參。至忘寢食。穎一日視公曰。非示現力。豈致爾哉。奈無個所入何。公問曰。天堂地獄。畢竟是有是無。請師明說。穎曰。諸佛向無中說有。眼見空花。太尉就有里尋無。手揸水月堪笑。眼前見牢獄不避。心外聞天堂欲生。殊不知忻怖在心。善惡成境。太尉但了自心。自然無惑。公曰。心如何了。穎曰。善惡都莫思量。公曰。不思量后。心歸何所。穎曰。且請太尉歸宅。公曰。
【現代漢語翻譯】 現代漢語譯本 如何才能恰到好處？（禪師）良久后說：『不要爲了去除一點肉而弄成一個瘡。』這位禪師有《祖源通要》三十卷流傳於世。
蘇州崑山般若寺善端禪師
有僧人問：『有生有滅，都是常理。無生無滅時如何？』禪師說：『崑崙山人穿著靴子立於空中。』（僧人）說：『莫非這就是為人處世的地方嗎？』禪師說：『石女簪花在火里安眠。』（僧人）說：『大眾可以證明。』禪師說：『再看泥牛爭鬥著進入大海。』
寧國廣教文鑑繼真禪師
（禪師）上堂說法：『想要成為宗師，必須明白明句和暗句。半夜裡眨眼，完全是空洞的告示。多事的釋迦文（Sakyamuni，佛教創始人），出生時強行四處張望。指著胸口獨自稱尊，又在四處走了七步。明處又有誰知道，暗處又能使誰領悟？自那以後一千多年，屈指算來有如恒河沙數。一個瞎子帶領著一群瞎子，瞎子們互相攙扶著。他日見到閻羅王（Yama，掌管地獄的神），努力也只能空自相看。那時休要叫喊，鑊湯（boiling cauldron，地獄刑具）沒有冷卻的地方。不要空腹高心，只要把盤子轉過來放好筷子。告訴後世的人們，不要被徐六（可能是指某個誤導人的禪師）所誤導。』
節度使李端愿居士
（李端愿）小時候在學館裡，經常閱讀禪宗書籍。長大后雖然結婚做官，但仍然堅定地信奉禪宗。於是在後花園建造房屋，類似於蘭若（aranya，寺院），邀請金山穎處之（禪師的名字）居住，早晚向他請教參禪，甚至忘記了睡覺吃飯。穎處之（禪師）有一天看著他說：『如果不是示現的力量，怎麼會這樣呢？只是沒有一個入門的地方啊。』（李端愿）問道：『天堂地獄，到底是有還是沒有？請老師明說。』穎處之（禪師）說：『諸佛（Buddhas，覺悟者）向無中說有，就像眼見空花。太尉（古代官名）你就在有里尋無，用手去抓水中的月亮，真是可笑。眼前見到牢獄卻不躲避，心裡聽到天堂就想往生。卻不知道喜悅和恐懼都在心裡，善惡形成了境界。太尉（古代官名）你只要明白了自心，自然就沒有疑惑。』（李端愿）問：『心如何才能明白？』穎處之（禪師）說：『善惡都不要去思量。』（李端愿）問：『不思量后，心歸向何處？』穎處之（禪師）說：『且請太尉（古代官名）回家。』（李端愿）說：
【English Translation】 English version How can one achieve perfect harmony? After a long pause, (the Zen master) said: 'Do not create a wound while trying to remove a bit of flesh.' The master's thirty-volume work, 'Essentials of the Ancestral Source,' circulates in the world.
Zen Master Shanduan of Prajna Temple in Kunshan, Suzhou
A monk asked: 'Having birth and death is all ordinary. What about when there is no birth and no death?' The master said: 'A Kunlun (mythical mountain) person stands in the air wearing boots.' (The monk) said: 'Could this be the place for acting as a person?' The master said: 'A stone woman wears flowers and sleeps in the fire.' (The monk) said: 'The assembly can attest to this.' The master said: 'Look again as the mud ox fights its way into the sea.'
Zen Master Jizhen Wenjian of Guangjiao Temple in Ningguo
(The Zen master) ascended the hall and gave a Dharma talk: 'If you want to become a master, you must understand the bright and dark phrases. Winking in the middle of the night is entirely a blank announcement. The meddlesome Sakyamuni (佛教創始人，founder of Buddhism), forcefully looked around at birth. Pointing to his chest, he proclaimed himself the honored one, and walked seven steps in all directions. Who knows the bright aspect, and who can awaken to the dark aspect? Since then, for over a thousand years, counting on fingers is like the sands of the Ganges. A blind man leads a crowd of blind men, the blind supporting each other. When they see Yama (掌管地獄的神，the god of the underworld) one day, they can only stare blankly at each other. At that time, do not cry out, for the cauldron of boiling water (地獄刑具，hellish torture) has no cool place. Do not be arrogant with an empty stomach, just turn the plate and place the chopsticks properly. Tell future generations, do not be misled by Xu Liu (可能是指某個誤導人的禪師，possibly referring to a misleading Zen master).'
Layman Li Duanyuan, Commissioner
When (Li Duanyuan) was a child in the school, he often read Zen books. Although he married and became an official, he remained steadfast in his faith in Zen. So he built a house in the back garden, similar to an aranya (寺院，monastery), and invited Jinshan Yingchuzhi (禪師的名字，a Zen master's name) to live there, consulting him morning and evening, even forgetting to sleep and eat. One day, Yingchuzhi (禪師，Zen master) looked at him and said: 'If it were not for the power of manifestation, how could this be? It's just that there is no place to enter.' (Li Duanyuan) asked: 'Heaven and hell, are they ultimately existent or non-existent? Please explain clearly, Master.' Yingchuzhi (禪師，Zen master) said: 'The Buddhas (覺悟者，enlightened ones) speak of existence from non-existence, like seeing empty flowers. You, Commissioner (古代官名，ancient official title), seek non-existence in existence, trying to grasp the moon in the water, which is laughable. Seeing the prison before your eyes, you do not avoid it, and hearing of heaven in your heart, you wish to be reborn there. You do not know that joy and fear are in the mind, and good and evil form the realm. Commissioner (古代官名，ancient official title), if you only understand your own mind, naturally there will be no doubt.' (Li Duanyuan) asked: 'How can the mind be understood?' Yingchuzhi (禪師，Zen master) said: 'Do not think about good or evil.' (Li Duanyuan) asked: 'After not thinking, where does the mind go?' Yingchuzhi (禪師，Zen master) said: 'Please return home, Commissioner (古代官名，ancient official title).' (Li Duanyuan) said:
祇如人死後。心歸何所。穎曰。未知生。焉知死。公曰。生則某已知之。穎曰。生從何來。公罔措。穎起揕其胸曰。祇在這裡。更擬思量。個甚麼。公曰。會得也。穎曰。作么生會。公曰。祇知貪程不覺蹉路。穎拓開曰。百年一夢。今朝方醒。既而說偈曰。三十八歲。懵然無知。及其有知。何異無知。滔滔汴水。隱隱隋堤。師其歸矣。箭浪東馳。
洞庭月禪師法嗣
蘇州薦福亮禪師
僧問。不假言詮。請師示誨。師曰。大眾總見汝恁么問。曰莫祇這便是也無。師曰。罕逢穿耳客。
仗錫已禪師法嗣
臺州黃巖保軒禪師
僧問。不欲無言。略憑施設時如何。師曰。知而故犯。僧禮拜。師便打。
龍華岳禪師法嗣
安吉州西余師子凈端禪師
本郡丘氏子。始見弄師子。發明心要。往見龍華蒙印可。遂旋里。合彩為師子皮。時被之。因號端師子。丞相章公。慕其道。躬請開法吳山。化風盛播。開堂日。僧官宣疏至。推倒回頭。趯翻不託。七軸之蓮經未誦。一聲之漁父先聞。師止之遂登座。拈香祝聖罷。引聲吟曰。本是瀟湘一釣客。自西自東自南北。大眾雜然稱善。師顧笑曰。諦觀法王法。法王法如是。便下座 上堂端禪老。端禪老。住持落魄無煩惱。朝參僧眾數十
【現代漢語翻譯】 現代漢語譯本 有人問：『人死後，心歸向何處？』 穎禪師說：『未知生，焉知死？』 那人說：『生，我已然知曉。』 穎禪師問：『生從何處來？』 那人無言以對。 穎禪師起身，拍打他的胸口說：『就在這裡！更想要思量什麼？』 那人說：『我明白了。』 穎禪師問：『你如何明白的？』 那人說：『只知貪圖趕路，不覺已走錯路。』 穎禪師開導說：『百年如一夢，今日方才醒。』 隨後說了偈語：『三十八歲，懵然無知，及其有知，何異無知。滔滔汴水，隱隱隋堤。師其歸矣，箭浪東馳。』
洞庭月禪師的法嗣
蘇州薦福亮禪師
有僧人問：『不借助言語詮釋，請禪師開示教誨。』 亮禪師說：『大眾都看見你這樣問。』 僧人說：『莫非這就是了嗎？』 亮禪師說：『難得遇到肯聽勸的人。』
仗錫已禪師的法嗣
臺州黃巖保軒禪師
有僧人問：『不想沉默不語，略微憑藉施設時，該如何是好？』 保軒禪師說：『明知故犯。』 僧人禮拜，保軒禪師便打。
龍華岳禪師的法嗣
安吉州西余師子凈端禪師
本郡丘氏之子，最初看見弄獅子，發明心要。前去拜見龍華岳禪師，得到他的認可。於是返回家鄉，用綵綢做成獅子皮，時常披在身上，因此號稱端師子。丞相章公仰慕他的道行，親自請他到吳山開法，教化之風盛行傳播。開堂之日，僧官宣讀疏文到來，凈端禪師推倒回頭，踢翻不託，七軸的《蓮經》還未誦讀，一聲漁父的歌聲先已聽聞。凈端禪師制止僧官，於是登上法座。拈香祝聖完畢，引聲吟唱道：『本是瀟湘一釣客，自西自東自南北。』大眾紛紛稱讚。凈端禪師回頭笑著說：『諦觀法王法，法王法如是。』便下座。 上堂：端禪老，端禪老，住持落魄無煩惱，朝參僧眾數十。
【English Translation】 English version Someone asked: 'After a person dies, where does the mind go?' Zen Master Ying said: 'If you don't know about life, how can you know about death?' The person said: 'I already know about life.' Zen Master Ying asked: 'Where does life come from?' The person was speechless. Zen Master Ying got up, patted his chest and said: 'It's right here! What else do you want to contemplate?' The person said: 'I understand.' Zen Master Ying asked: 'How do you understand?' The person said: 'I only knew how to rush on the journey, not realizing I had taken the wrong path.' Zen Master Ying enlightened him, saying: 'A hundred years is like a dream, only today have you awakened.' Then he spoke a verse: 'At thirty-eight, I was ignorant and unknowing; having knowledge, what difference from having no knowledge? The surging Bian River, the faint Sui embankment. The master returns, the arrow-like waves rush eastward.'
Dongyang Yue (Zen master's name) Zen Master's Dharma successor
Suzhou Jianfu Liang (temple name) Zen Master
A monk asked: 'Without relying on verbal explanations, please, Master, give instructions and teachings.' Zen Master Liang said: 'The assembly has all seen you ask like this.' The monk said: 'Could this be it?' Zen Master Liang said: 'Rarely do I meet someone who is willing to listen to advice.'
Zhangxi Yi (Zen master's name) Zen Master's Dharma successor
Taizhou Huangyan Baoxuan (temple name) Zen Master
A monk asked: 'Not wanting to be silent, what should I do when slightly relying on expedient means?' Zen Master Baoxuan said: 'Knowingly committing an offense.' The monk bowed, and Zen Master Baoxuan struck him.
Longhua Yue (temple name) Zen Master's Dharma successor
Anji Prefecture Xiyu Shizi Jingduan (temple name) Zen Master
A son of the Qiu family from this prefecture, he initially saw a lion dance and awakened to the essentials of the mind. He went to see Zen Master Longhua Yue and received his approval. Thereupon, he returned to his hometown, made a lion skin out of colored silk, and often wore it, hence the name 'Lion Jingduan'. Prime Minister Zhang admired his Taoist practice and personally invited him to open the Dharma at Wu Mountain, where the influence of his teachings spread widely. On the day of the opening ceremony, when the monastic official arrived to announce the memorial, Jingduan Zen Master pushed him over, kicked over the stand, the seven scrolls of the Lotus Sutra had not yet been recited, but the song of a fisherman was heard first. Jingduan Zen Master stopped the monastic official and then ascended the Dharma seat. After offering incense and giving blessings, he chanted aloud: 'Originally a fisherman from Xiaoxiang, from west, from east, from south, from north.' The assembly praised him. Jingduan Zen Master turned around and smiled, saying: 'Carefully observe the Dharma of the Dharma King, the Dharma of the Dharma King is like this.' Then he descended from the seat. Ascending the hall: Old Zen Master Duan, Old Zen Master Duan, the abbot is uninhibited and has no worries, dozens of monks attend the morning assembly.
人。夜觀一輪明月皎。勸諸人勤學道。識取衣中無價寶。山光堂上雪初消。洗出峰巒尤更好 廣教長老至。上堂。浮雲散盡天凝碧。春色消融山更清。我愛禪翁淡如水。時來相伴度殘齡 師到華亭祇園。眾請上堂。本是霅川師子。卻來云間哮吼。佛法無可商量。不如打個觔斗。遂打筋斗。下座 師抵鄣南。訪上方超。有一尼來參。師曰。待來日五更三點入來。師侵早。紅粉搽面而坐。尼入見驚。而遂悟。超有頌曰。堪笑吳山老禿奴。巧妝紅粉接師姑。茫茫宇宙人無數。那個男兒是丈夫 師凡四住小剎。破落荒涼。人不堪其憂。而師獨得其樂。始住長興。時有號回頭者。眩惑愚俗。施予山積。適遇師。師擊其首。回頭罔測。師顧謂曰。龍頭蛇尾。回頭無語。慚汗而奔 嘗于品大尉座遇妖人。眾咸以為神異。師一言折之。即知其妄。尋伏誅。眾始服師高鑒遠識。名公鉅卿。樂與師游。師嘗戲為偈頌。初若諧謔。詳味之。極有深旨 圓照本應召。在京慧林寺。時師往謁。照迎見謂曰。非端師子耶。師作獅子勢。照以俚語探之。師應聲答以伽陀。照笑而肯之。丞相章公。時典機政。欲留住都城。師聞之。不告而返。晚號安閑和尚。自置二陶器曰。死則此埋之。素無病惱。宋徽宗崇寧癸未十二月五日。忽謂寺眾曰。吾緣今日謝矣
【現代漢語翻譯】 現代漢語譯本 人。夜觀一輪明月皎潔，勸各位勤奮學習佛道，認識到自身所具有的無價之寶（指佛性）。山光堂上的積雪初融，洗刷后的山峰顯得格外美好。 廣教長老到來，上堂說法。浮雲消散，天空變得碧藍，春色消融，山景更加清新。我喜愛禪師的淡泊如水，時常與他相伴度過殘年。 禪師來到華亭祇園，眾人請他上堂說法。原本是霅川的獅子（比喻禪師），卻來到云間怒吼。佛法是無法商量的，不如打個觔斗。於是禪師就打了個觔斗，走下了座位。 禪師抵達鄣南，拜訪上方超。有一個尼姑前來參拜，禪師說：『等到明日五更三點再進來。』禪師一大早就用紅粉塗抹面部而坐。尼姑進來看到后非常驚訝，於是就開悟了。上方超有一首頌詞說：『真可笑吳山的老禿驢，巧妙地塗抹紅粉來接引師姑。茫茫宇宙人無數，哪個男兒才是真正的丈夫？』 禪師先後住在四座小寺廟，這些寺廟都破敗荒涼，人們無法忍受那裡的困苦，而禪師卻能從中得到樂趣。最初住在長興的時候，當時有一個號稱『回頭』的人，用邪說迷惑愚昧的百姓，人們施捨給他的財物堆積如山。恰巧遇到了禪師，禪師敲擊他的頭部，『回頭』茫然不知所措。禪師回頭對他說：『龍頭蛇尾。』『回頭』無話可說，慚愧地逃走了。 禪師曾經在品大尉的座位上遇到一個妖人，眾人都認為他非常神奇。禪師一句話就駁倒了他，人們這才知道他是虛妄的。不久妖人就被處死了，眾人才開始佩服禪師的高明見識和遠大眼光。許多名公巨卿，都樂於與禪師交往。禪師曾經戲作偈頌，初聽起來好像是玩笑，仔細品味，卻極有深刻的含義。 圓照本（人名）在京城的慧林寺，當時禪師前去拜訪。圓照迎接他，說道：『您不是端師子嗎？』禪師就做了個獅子的姿勢。圓照用鄉野俗語來試探他，禪師立刻用伽陀（梵語，指偈頌）來回答。圓照笑著認可了他。丞相章公（章惇，1035-1105）當時掌管朝廷的機要政事，想要禪師留在都城。禪師聽說了這件事，沒有告辭就離開了。晚年自號安閑和尚，自己準備了兩個陶罐，說：『我死後就用這個埋葬我。』禪師平時沒有疾病困擾。宋徽宗崇寧癸未年（1103年）十二月初五，忽然對寺廟裡的眾人說：『我的緣分今天就到頭了。』 English version A person. At night, observing the bright and clear moon, he advises everyone to diligently study the Way (Buddhism), and recognize the priceless treasure (Buddha-nature) within themselves. The snow on the Mountain Light Hall has just melted, revealing the peaks in even greater beauty. Elder Guangjiao arrives and ascends the hall to preach. The floating clouds have dispersed, and the sky is a clear blue; the colors of spring have melted away, and the mountain scenery is even more refreshing. I love the Zen master's detachment like water, and often accompany him to spend his remaining years. The master arrives at Huating Qiyuan, and the assembly invites him to ascend the hall to preach. Originally a lion (metaphor for the Zen master) from Zhachuan, he now roars in the clouds. The Dharma cannot be bargained over, so why not do a somersault? Thereupon, the master did a somersault and descended from his seat. The master arrives at Zhangnan and visits Shangfang Chao. A nun comes to pay respects, and the master says, 'Wait until the third watch of the fifth watch tomorrow to enter.' The master gets up early and sits with his face painted with rouge. The nun enters and is startled, and then attains enlightenment. Chao has a verse that says, 'Laughable is the old bald donkey of Wu Mountain, cleverly applying rouge to receive the nun. In the vast universe, there are countless people, but which man is a true husband?' The master successively resided in four small temples, all of which were dilapidated and desolate. People could not bear the suffering there, but the master found joy in it. When he first resided in Changxing, there was a man called 'Turning Head' who used heresies to bewilder the ignorant, and people gave him mountains of wealth. It happened that he met the master, who struck him on the head, and 'Turning Head' was at a loss. The master turned to him and said, 'A dragon's head and a snake's tail.' 'Turning Head' was speechless and fled in shame. The master once encountered a sorcerer in the seat of Military Commissioner Pin, and the crowd all thought him to be miraculous. The master refuted him with a single word, and people then knew that he was false. Soon the sorcerer was executed, and the crowd began to admire the master's high discernment and far-sightedness. Many famous officials and great dignitaries were happy to associate with the master. The master once jokingly composed verses, which at first seemed like jokes, but upon careful consideration, were extremely profound. Yuanzhao Ben (person's name) was at Huilin Temple in the capital, and the master went to visit him. Yuanzhao greeted him and said, 'Are you not Master Duanzi?' The master made a lion's posture. Yuanzhao tested him with vulgar language, and the master immediately responded with a gatha (Sanskrit for verse). Yuanzhao smiled and acknowledged him. Chancellor Zhang Gong (Zhang Dun, 1035-1105) was then in charge of the court's important affairs and wanted the master to stay in the capital. The master heard of this and left without saying goodbye. In his later years, he called himself the Leisurely Monk, and prepared two pottery jars, saying, 'When I die, bury me in these.' The master usually had no illnesses. In the twelfth month of the Guiwei year of Chongning during the reign of Emperor Huizong of the Song Dynasty (1103 AD), he suddenly said to the assembly in the temple, 'My karmic connection will end today.'
【English Translation】 Person. Observing a bright moon at night, he encourages everyone to diligently study the Dao (Buddhism) and recognize the priceless treasure (Buddha-nature) within their garments. The snow on the Mountain Light Hall has just melted, revealing the peaks in even greater beauty. Elder Guangjiao arrives and ascends the hall to preach. The floating clouds have dispersed, and the sky is a clear blue; the colors of spring have melted away, and the mountain scenery is even more refreshing. I love the Zen master's detachment like water, and often accompany him to spend his remaining years. The master arrives at Huating Qiyuan, and the assembly invites him to ascend the hall to preach. Originally a lion (metaphor for the Zen master) from Zhachuan, he now roars in the clouds. The Dharma cannot be bargained over, so why not do a somersault? Thereupon, the master did a somersault and descended from his seat. The master arrives at Zhangnan and visits Shangfang Chao. A nun comes to pay respects, and the master says, 'Wait until the third watch of the fifth watch tomorrow to enter.' The master gets up early and sits with his face painted with rouge. The nun enters and is startled, and then attains enlightenment. Chao has a verse that says, 'Laughable is the old bald donkey of Wu Mountain, cleverly applying rouge to receive the nun. In the vast universe, there are countless people, but which man is a true husband?' The master successively resided in four small temples, all of which were dilapidated and desolate. People could not bear the suffering there, but the master found joy in it. When he first resided in Changxing, there was a man called 'Turning Head' who used heresies to bewilder the ignorant, and people gave him mountains of wealth. It happened that he met the master, who struck him on the head, and 'Turning Head' was at a loss. The master turned to him and said, 'A dragon's head and a snake's tail.' 'Turning Head' was speechless and fled in shame. The master once encountered a sorcerer in the seat of Military Commissioner Pin, and the crowd all thought him to be miraculous. The master refuted him with a single word, and people then knew that he was false. Soon the sorcerer was executed, and the crowd began to admire the master's high discernment and far-sightedness. Many famous officials and great dignitaries were happy to associate with the master. The master once jokingly composed verses, which at first seemed like jokes, but upon careful consideration, were extremely profound. Yuanzhao Ben (person's name) was at Huilin Temple in the capital, and the master went to visit him. Yuanzhao greeted him and said, 'Are you not Master Duanzi?' The master made a lion's posture. Yuanzhao tested him with vulgar language, and the master immediately responded with a gatha (Sanskrit for verse). Yuanzhao smiled and acknowledged him. Chancellor Zhang Gong (Zhang Dun, 1035-1105) was then in charge of the court's important affairs and wanted the master to stay in the capital. The master heard of this and left without saying goodbye. In his later years, he called himself the Leisurely Monk, and prepared two pottery jars, saying, 'When I die, bury me in these.' The master usually had no illnesses. In the twelfth month of the Guiwei year of Chongning during the reign of Emperor Huizong of the Song Dynasty (1103 AD), he suddenly said to the assembly in the temple, 'My karmic connection will end today.'
。索浴書偈辭眾。歌漁父詞數聲。一笑而化。眾以陶器瘞于歸云庵下。世壽七十四。僧臘四十九。
南嶽下十二世
翠巖真禪師法嗣
潭州大溈慕喆真如禪師
撫州臨川聞氏子。僧問趙州庭柏。意旨如何。師曰。夜來風色緊。孤客已先寒。曰先師無此語。又作么生。師曰。行人始知苦。曰十載走紅塵。今朝獨露身。師曰。雪上加霜 問如何是城裡佛。師曰。萬人叢里不插標。曰如何是村裡佛。師曰。泥豬疥狗。曰如何是山裡佛。師曰。絕人往還。曰如何是教外別傳底一句。師曰。翻譯不出 問牛頭未見四祖時如何。師曰。寒毛卓豎。曰見后如何。師曰。額頭汗出 上堂。月生一。天地茫茫誰受屈。月生二。東西南北沒巴鼻。月生三善。財特地向南參。所以道。放行也怛薩舒光。把住也泥沙匿曜。且道。放行是。把住是。良久曰。圓伊三點水。萬物自尖新 上堂。古佛道。昔于沙羅奈。轉四諦法輪。墮坑落塹。今復轉最妙無上大法輪。土上加泥。如今還有不歷階梯。獨超物外者么。良久曰。出頭天外看。誰是個中人 上堂。阿剌剌是甚麼。翻思當年破灶。墮杖子忽擊著。方知孤負我。以拄杖擊香臺一下曰。墮墮 上堂。捫空追響。勞汝精神。夢覺覺非。復有何事。德山老人。在汝諸人眉毛眼睫
上。諸人還覺磨。若也覺。去夢覺覺非。若也未覺。捫空追響。終無了期。直饒向這裡倜儻分明。猶是梯山入貢。還有獨超物外者么。良久曰。且莫詐明頭 問大通智勝佛。十劫坐道場。為甚麼不得成佛道。師曰。苦殺人 上堂。白雲澹濘。水注滄溟。萬法本閑。復有何事。所以道。也有權。也有實。也有照。也有用。諸人到這裡。如何履踐。良久曰。但有路可上。更高人也行 上堂。山僧本無積畜。且得粥足飯足。困來即便打眠。一任東卜西卜 上堂。古者道。一釋迦二元和三佛陀。自余是甚麼碗脫丘。慧光即不然。一釋迦二元和三佛陀。總是碗脫丘。諸人還知慧光落處么。若也知去。許你具鐵眼銅睛。若也不知。莫謂幾驚風浪險。扁舟曾向五湖游 上堂。拈起拄杖曰。一塵才起。大地全收。卓一下曰。妙喜世界百雜碎。且道。不動如來。即今在甚麼處。若人識得。可謂不動步而登妙覺。若也未識。向諸人眉毛眼睫里涅槃去也。又卓一下 上堂。不用思而知。不用慮而解。廬陵米價高。鎮州蘿蔔大 上堂。拈起掛杖曰。智海拄杖。或作金剛王寶劍。或作踞地師子。或作探竿影草。或不作拄杖用。諸人還相委悉么。若也委悉去。如龍得水。似虎靠山。出沒卷舒。縱橫應用。如未相委。大似日中逃影 上堂。十方同聚會
【現代漢語翻譯】 現代漢語譯本： 說完。各位還覺得迷惑嗎？如果已經覺悟，那麼就離開了夢境，覺悟了覺悟本身並非真實。如果還沒有覺悟，就像在空中摸索，追逐迴響，永遠沒有停止的時候。即使在這裡非常明白，也還是像爬山進貢一樣，終究不是自己的東西。還有能夠真正超越世俗的人嗎？（停頓很久）暫且不要假裝明白。 有人問：大通智勝佛（過去佛名），花了十劫（極長的時間單位）坐在道場，為什麼不能成佛？ 師父說：真是苦了他了。 上堂說法：白雲淡淡，水流注入滄溟（大海），萬法本來空閑，還有什麼事呢？所以說，有權巧方便，也有真實不虛，也有照見萬物的智慧，也有實際的功用。各位到了這裡，如何實踐呢？（停頓很久）只要有路可以走，更高的人也能走。 上堂說法：山僧我本來就沒有積蓄，只要能吃飽飯，困了就睡覺，任憑別人怎麼占卜。 上堂說法：古人說，一釋迦（釋迦牟尼佛），二元和（唐憲宗年號，公元806-820年），三佛陀（佛）。其餘的都是什麼破碗爛缽。慧光我卻不這麼認為，一釋迦，二元和，三佛陀，全部都是破碗爛缽。各位知道慧光我的落腳點嗎？如果知道，就允許你具有鐵眼銅睛（比喻目光銳利）。如果不知道，不要說經歷過多少驚險的風浪，我曾經駕著小船在五湖遊歷。 上堂說法：拿起拄杖說，一塵（極微小的東西）才升起，整個大地都被收攝。頓了一下說，妙喜世界（東方凈土）被打得粉碎。那麼，不動如來（佛的稱號），現在在哪裡呢？如果有人認識，就可以說是不動步而登上妙覺（最高的覺悟）。如果還不認識，就在各位的眉毛眼睫里涅槃（寂滅）去了。又頓了一下。 上堂說法：不用思考就能知道，不用考慮就能理解。廬陵（地名）的米價高，鎮州（地名）的蘿蔔大。 上堂說法：拿起掛杖說，智海（人名）的拄杖，有時作為金剛王寶劍（比喻斬斷煩惱的智慧），有時作為踞地師子（比喻威猛的力量），有時作為探竿影草（比喻試探），有時不作為拄杖使用。各位明白嗎？如果明白，就像龍得到了水，像老虎靠著山，出沒卷舒，縱橫應用。如果不明白，就像在太陽底下逃避影子。 上堂說法：十方（指東、西、南、北、東南、西南、東北、西北、上、下十個方向）大眾聚集在一起。
【English Translation】 English version: Having finished speaking. Do you all still feel confused? If you are already enlightened, then you have left the dream, and realized that enlightenment itself is not real. If you are not yet enlightened, it is like groping in the air, chasing after echoes, and there will never be an end. Even if you are very clear here, it is still like climbing a mountain to offer tribute, ultimately not your own. Is there anyone who can truly transcend the mundane? (After a long pause) For now, do not pretend to understand. Someone asked: 'Great Universal Wisdom Buddha (name of a past Buddha), spent ten kalpas (extremely long unit of time) sitting in the Bodhi-mandala, why could he not attain Buddhahood?' The master said: 'What a suffering person!' Ascending the hall to preach: White clouds are faint, water flows into the vast ocean, all dharmas are originally idle, so what else is there? Therefore, it is said that there are skillful means, and there is true reality, there is wisdom that illuminates all things, and there is practical function. When you all arrive here, how do you practice? (After a long pause) As long as there is a road to walk, even higher people can walk it. Ascending the hall to preach: I, the mountain monk, originally have no savings, as long as I have enough to eat, I sleep when I am sleepy, and let others do whatever divination they want. Ascending the hall to preach: The ancients said, 'One Shakya (Shakyamuni Buddha), two Yuanhe (reign era of Emperor Xianzong of Tang Dynasty, 806-820 AD), three Buddha (Buddha).' What are the rest but broken bowls and rotten pots. I, Huiguang, do not think so. One Shakya, two Yuanhe, three Buddha, all are broken bowls and rotten pots. Do you all know where I, Huiguang, stand? If you know, then you are allowed to have iron eyes and copper pupils (metaphor for sharp vision). If you do not know, do not say how many dangerous storms you have experienced, I have sailed a small boat on the Five Lakes. Ascending the hall to preach: Picking up the staff and saying, 'As soon as a dust (extremely small thing) arises, the entire earth is collected.' Pausing and saying, 'The Land of Utmost Joy (Eastern Pure Land) is shattered into pieces.' So, where is the Immovable Tathagata (title of a Buddha) now? If someone recognizes it, it can be said that without moving a step, one ascends to the Wonderful Enlightenment (highest enlightenment). If you still do not recognize it, then you will enter Nirvana (extinction) in your eyebrows and eyelashes.' Pausing again. Ascending the hall to preach: Without thinking, one knows; without considering, one understands. The price of rice in Luling (place name) is high, and the radishes in Zhenzhou (place name) are big. Ascending the hall to preach: Picking up the hanging staff and saying, 'Zhihai's (person's name) staff, sometimes acts as the Vajra King Sword (metaphor for the wisdom to cut off afflictions), sometimes as a lion crouching on the ground (metaphor for mighty power), sometimes as a probing pole for shadows (metaphor for testing), and sometimes it is not used as a staff. Do you all understand? If you understand, it is like a dragon getting water, like a tiger relying on a mountain, appearing and disappearing, contracting and expanding, applying freely. If you do not understand, it is like escaping from one's shadow in the sun.' Ascending the hall to preach: The assembly of the ten directions (referring to the ten directions: east, west, south, north, southeast, southwest, northeast, northwest, up, and down).
。個個學無為。此是選佛場。心空及第歸。慧光門下。直拔超升。不歷科目。諸人既到這裡。風雲布地。牙爪已成。但欠雷聲燒尾。如今為你諸人。震忽雷去也。以拄杖擊禪床。下座 師于宋哲宗紹聖乙亥十月八日。無疾說偈曰。昨夜三更。風雷忽作。雲散長空。前溪月落。良久。別眾趨寂。阇維。設利㪷許大如豆。目睛齒爪不壞。門弟子分塔于京潭。
南嶽西林崇奧禪師
僧問。一問一答。賓主歷然。不問不答。如何辯別。師曰。坐底坐。立底立。曰便恁么會時如何。師曰。舌拄上腭。僧禮拜。師曰。不得諱卻。
蘄州石鼓洞珠禪師
上堂。問答轉多。去道轉遠。何也道不屬知。知是妄覺。道不屬見。見是妄根。知見不明。觸事崢嶸。聯環不斷。為生死根。若能擲向太虛之外。自然塵念頓忘。真心直露。如斯說話。俯為下根。道侶相逢。無可不可。坐則十方俱隱。行則六趣隨緣。雖然。更須知有轉身一路。始得眾中莫有轉身者么。出來山僧為你證據。若無。山僧今日失利。
蔣山元禪師法嗣
明州雪竇法雅禪師
僧問。學人不問西來意。乞師方便指迷情。師曰。霹靂過頭猶瞌。睡曰謝師答話。師曰。再三啟口問何人。曰爭奈學人未禮拜何。師曰。休鈍置。
邵州
【現代漢語翻譯】 個個學習無為之法。這裡是選拔佛陀的場所。心空無一物，便能及第而歸。在慧光門下，直接被提拔超升，不經歷任何科舉程式。各位既然來到這裡，風雲已經佈滿大地，牙爪也已長成，只欠缺一聲雷鳴來燒掉尾巴。現在就為你們各位，震響這聲雷霆吧！』說完用拄杖敲擊禪床，然後下座。 禪師于宋哲宗紹聖乙亥年（1005年）十月八日，無疾而終，說偈語道：『昨夜三更，風雷忽然大作，雲彩消散，長空澄澈，前溪之中，月亮墜落。』 良久之後，向眾人告別，趨向寂滅。火化后，舍利子大如豆粒，眼睛、牙齒、指甲沒有損壞。門下弟子在京城和潭州分別建塔供奉。
南嶽西林崇奧禪師
有僧人問：『一問一答，賓主分明。不問不答，如何分辨？』禪師說：『該坐的坐，該站的站。』僧人說：『如果這樣理解時，又該如何？』禪師說：『舌頭抵住上顎。』僧人禮拜。禪師說：『不可隱瞞。』
蘄州石鼓洞珠禪師
上堂說法：『問答越多，離道越遠。為什麼呢？道不屬於知，知是虛妄的覺悟；道不屬於見，見是虛妄的根源。知見不明確，接觸任何事物都會產生衝突，像環環相扣的鎖鏈一樣無法斷開，成為生死的根本。如果能將這些知見拋向太虛之外，自然塵世的念頭就會立刻忘卻，真心直接顯露。』 『像這樣說話，是為下等根器的人準備的。道友相逢，無可無不可。坐著的時候，十方世界都隱沒不見；行走的時候，六道眾生都隨順因緣。雖然如此，更要知道還有轉身的一條路，才能有所成就。各位當中有能轉身的人嗎？出來，山僧為你證明。如果沒有，山僧今天就失敗了。』
蔣山元禪師法嗣
明州雪竇法雅禪師
有僧人問：『學人不問西來意（禪宗用語，指達摩祖師西來傳法的真意），請禪師方便開示，指點迷情。』禪師說：『霹靂從頭頂過去，還在打瞌睡。』僧人說：『感謝禪師回答。』禪師說：『再三開口問的是什麼人？』僧人說：『可是學人還沒有禮拜啊。』禪師說：『不要遲鈍了。』
邵州
【English Translation】 Each one learns the unconditioned (Wuwei). This is the field for selecting Buddhas. When the mind is empty, one returns with honors. Under the gate of Wisdom Light, one is directly promoted and transcends, without going through any examinations. Since you have all arrived here, the wind and clouds cover the earth, and the teeth and claws are already formed, only lacking the sound of thunder to burn the tail. Now, for all of you, I will sound this thunder! 'Then he struck the Zen bed with his staff and descended from the seat. The master, on the eighth day of the tenth month in the Yi Hai year of the Shao Sheng reign of Emperor Zhezong of the Song Dynasty (1105 AD), without illness, spoke a verse: 'Last night at the third watch, wind and thunder suddenly arose, clouds scattered in the long sky, and the moon fell in the front stream.' After a long while, he bid farewell to the assembly and went towards stillness. After cremation, the sharira (relics) were as large as beans, and the eyes, teeth, and nails were not damaged. The disciples built pagodas in the capital and Tanzhou to enshrine them.
Zen Master Chong'ao of Xilin, Nanyue
A monk asked, 'One question and one answer, guest and host are distinct. Without question and without answer, how to distinguish?' The master said, 'Those who should sit, sit; those who should stand, stand.' The monk said, 'What if one understands it like this?' The master said, 'Tongue against the upper palate.' The monk bowed. The master said, 'Do not conceal it.'
Zen Master Dongzhu of Shigu Cave, Qizhou
Ascending the hall, he said, 'The more questions and answers, the further away from the Dao. Why? The Dao does not belong to knowledge; knowledge is false awareness. The Dao does not belong to seeing; seeing is the root of delusion. If knowledge and seeing are not clear, one will encounter conflicts in everything, like interlocking rings that cannot be broken, becoming the root of birth and death.' 'If one can throw these knowledge and views beyond the great void, naturally worldly thoughts will be immediately forgotten, and the true mind will be directly revealed.' Speaking like this is for those of inferior capacity. When fellow practitioners meet, anything is possible. When sitting, the ten directions are hidden; when walking, the six realms follow the conditions. Although this is so, one must also know that there is a path for turning around to achieve something. Is there anyone among you who can turn around? Come out, and this monk will testify for you. If not, this monk will fail today.'
Dharma Heir of Zen Master Jiangshan Yuan
Zen Master Faya of Xuedou, Mingzhou
A monk asked, 'This student does not ask about the meaning of the Western Coming (a Zen term referring to Bodhidharma's intention in coming from the West to transmit Dharma), but asks the master to conveniently point out the deluded mind.' The master said, 'Even when thunder passes over your head, you are still dozing.' The monk said, 'Thank you for the master's answer.' The master said, 'Who is it that asks again and again?' The monk said, 'But this student has not yet bowed.' The master said, 'Do not be dull.'
Shaozhou
丞熙應悅禪師
撫之宜黃戴氏子。上堂。我宗無語句。徒勞尋露布。現成公案已多端。那堪更涉他門戶。覿面當機直下提。何用波吒受辛苦。
衢州石門雅禪師
僧問。佛未出世時如何。師曰。東宮玉殿無遺影。曰出世后如何。師曰。毗藍園畔雨天花。曰威音以前又作么生。師曰。且待別時 問如何是祖師西來意。師曰。熊耳塔開空寂寂。惟留只履冒輕埃 示眾。茱萸鮮嫩菊花香。暢殺陶家沉醉郎。我輩泛觴雖絕分。東籬間玩正無妨。大眾。閑玩即不無。且道。眼在什麼處。知有的眉毛分。八字未諳者。紅黃里亂走。阿呵呵。今日元來九月九。喝一喝。
廣信龜峰瑞相子瓊禪師
僧問。如何是博山境。師曰。澗流淥水。路出松門。曰如何是境中人。師曰。身橫宇宙。眼蓋乾坤。曰向上宗乘事若何。師曰。剎竿頭指天。 問青春已過。夏景暄繁。時節因緣。請師為說。師曰。臘月二十五。未是拜年時。曰學人未曉。乞師再指。師曰。石人身上不生毛。
雙峯迴禪師法嗣
閬州光國文贊禪師
僧問。不二之法。請師速道。師曰。領。曰恁么則人人有分也。師曰。了曰。錦屏天下少。光國世間稀。師曰。退。
兗州金鄉靈山彥文禪師
上堂。僧問。如何是祖
【現代漢語翻譯】 現代漢語譯本
丞熙應悅禪師
撫州宜黃戴氏之子。上堂時說：『我宗門下沒有固定的語句，徒勞地尋找告示。現成的公案已經很多，哪裡還用得著涉足其他門戶？當面抓住機會直接提點，何必像波吒那樣受苦？』 衢州石門雅禪師
有僧人問：『佛未出世時是怎樣的？』禪師說：『東宮玉殿沒有留下任何蹤影。』僧人問：『出世后又是怎樣的？』禪師說：『毗藍園（Lumbini Garden，佛陀誕生地）邊下著雨，天空中飄落著花朵。』僧人問：『威音王佛（Vipassi Buddha，過去七佛之一）以前又是怎樣的？』禪師說：『且等待以後再說。』有人問：『什麼是祖師西來意？』禪師說：『熊耳山塔（Mount Xiong'er Pagoda）打開后空寂無聲，只留下一隻鞋子沾染著輕微的塵埃。』禪師開示大眾說：『茱萸鮮嫩，菊花飄香，讓陶淵明這個沉醉的傢伙高興極了。我們這些人雖然沒有飲酒賦詩的興致，但在東邊的籬笆邊欣賞菊花也是沒有妨礙的。』大眾，閒適地欣賞當然可以，但要說，眼睛在哪裡呢？知道有眉毛的人能分辨，不明白的人在紅黃之間胡亂走動。阿呵呵，今天原來是九月九（重陽節）。』喝了一聲。 廣信龜峰瑞相子瓊禪師
有僧人問：『什麼是博山（Mount Bo）的境界？』禪師說：『山澗流水清澈，道路通向松樹掩映的寺門。』問：『什麼是境界中的人？』禪師說：『身軀橫貫宇宙，眼睛覆蓋天地。』問：『向上宗乘（Zen Buddhism）的事情如何？』禪師說：『剎竿頭直指天空。』問：『青春已經過去，夏天景色繁盛，時節因緣，請禪師開示。』禪師說：『臘月二十五（農曆十二月二十五），還不是拜年的時候。』僧人說：『學人還不明白，請禪師再次指點。』禪師說：『石人身上不長毛。』 雙峯迴禪師法嗣
閬州光國文贊禪師
有僧人問：『不二之法（non-duality），請禪師快說。』禪師說：『領會。』僧人說：『這樣說來，人人都有份了？』禪師說：『明白。』僧人說：『錦屏山（Jinping Mountain）天下少有，光國寺（Guoguo Temple）世間稀有。』禪師說：『退下。』 兗州金鄉靈山彥文禪師
上堂時說。有僧人問：『什麼是祖師西來意？』
【English Translation】 English version
Chan Master Chengxi Yingyue
A native of Yihuang, Fuzhou, from the Dai family. During a Dharma talk, he said, 'My school has no fixed phrases; it's futile to seek announcements. There are already plenty of ready-made cases; why bother getting involved in other schools? Directly grasp the opportunity face-to-face; why suffer like Pota?' Chan Master Ya of Shimen, Quzhou
A monk asked, 'What was it like before the Buddha appeared in the world?' The Master said, 'In the Eastern Palace, the jade hall leaves no trace.' The monk asked, 'What is it like after his appearance?' The Master said, 'Beside Lumbini Garden (the birthplace of the Buddha), it rains, and flowers fall from the sky.' The monk asked, 'What was it like before Vipassi Buddha (one of the past seven Buddhas)?' The Master said, 'Let's wait for another time.' Someone asked, 'What is the meaning of the Patriarch's coming from the West?' The Master said, 'When Xiong'er Mountain Pagoda (Mount Xiong'er Pagoda) opens, it is silent and empty, leaving only one shoe lightly covered in dust.' The Master instructed the assembly, 'The evodia is fresh and tender, and the chrysanthemums are fragrant, delighting Tao Yuanming, the drunken fellow. Although we may not have the inclination to compose poems while drinking, there is no harm in admiring the chrysanthemums by the eastern fence.' Assembly, leisurely admiration is certainly possible, but tell me, where are the eyes? Those who know they have eyebrows can distinguish, those who don't understand wander aimlessly among red and yellow. Aha ha, today is indeed the ninth day of the ninth month (Double Ninth Festival).' He gave a shout. Chan Master Ziqiong of Ruixiang, Guifeng, Guangxin
A monk asked, 'What is the realm of Mount Bo (Mount Bo)?' The Master said, 'The mountain stream flows clear water, and the road leads to the temple gate hidden by pine trees.' Asked, 'What is the person in the realm?' The Master said, 'The body spans the universe, and the eyes cover heaven and earth.' Asked, 'What about the affairs of the upward Zen (Zen Buddhism) lineage?' The Master said, 'The top of the flagpole points to the sky.' Asked, 'Youth has passed, and the summer scenery is flourishing; with the conditions of the season, please explain, Master.' The Master said, 'The twenty-fifth day of the twelfth month (lunar December 25th) is not yet the time for New Year's greetings.' The monk said, 'This student does not understand; please instruct me again, Master.' The Master said, 'No hair grows on a stone man's body.' Successor of Chan Master Hui of Shuangfeng
Chan Master Wenzan of Guangguo, Langzhou
A monk asked, 'The Dharma of non-duality (non-duality), please tell me quickly, Master.' The Master said, 'Comprehend.' The monk said, 'In that case, everyone has a share?' The Master said, 'Understood.' The monk said, 'Jinping Mountain (Jinping Mountain) is rare in the world, and Guoguo Temple (Guoguo Temple) is rare in the world.' The Master said, 'Retreat.' Chan Master Yanwen of Lingshan, Jinxiang, Yanzhou
During a Dharma talk. A monk asked, 'What is the meaning of the Patriarch's coming from the West?'
師西來意。師曰。缺齒胡僧笑不言。曰學人不會。師曰。只履返西天。問如何是佛。師曰。問得最親。乃曰。山何青。水何綠。風吹南嶺云。露滴東籬菊。更添松竹歲寒心。儘是無絃琴上曲。碧眼胡僧拍不足。拍不足一二三四五六咦。拍一拍。下座。
定慧信禪師法嗣
蘇州穹窿智圓禪師
上堂。福臻不說禪。無事日高眠。有問祖師意。連擉兩三拳。大眾。且道為甚麼如此。不合惱亂山僧睡。
云峰悅禪師法嗣
桂州壽寧齊曉禪師
上堂。觸目不會道。猶較些子。運足焉知路。錯下名言。諸仁者。山僧今日將錯就錯。汝等諸人。見有眼。聞有耳。嗅有鼻。味有舌。因甚麼卻不會。良久曰。武帝求仙不得仙。王喬端坐卻升。天咄 僧問。大眾云臻。合談何事。師曰。波斯入鬧市。曰恁么則草偃風行去也。師曰。萬里望鄉關。
廬州澄慧咸詡禪師
僧問。德山入門便棒。臨濟入門便喝。去此二途。請師提掇。師曰。總不恁么。曰一言啟口別是家門。師曰。賴遇拄杖不在手。乃曰。如來秘旨。豈涉辭鋒。祖師心印。寧容穿鑿。若也向上舉揚。直得海水逆流。須彌倒卓。向下商確。何妨枯木生花。寒灰髮𦦨。雖然。在衲僧門下。白雲萬里。且道。衲僧有甚麼長處。良久曰。
【現代漢語翻譯】 現代漢語譯本： 僧人問：『菩提達摩（Bodhidharma）西來的真正意圖是什麼？』 禪師說：『缺了牙齒的胡僧（指達摩）笑著不說話。』 僧人說：『學人不能領會。』 禪師說：『只穿著一隻鞋就返回西天了。』 問：『什麼是佛？』 禪師說：『問得最貼切。』 於是（僧人）說：『山為什麼是青色的？水為什麼是綠色的？風吹拂著南嶺的云，露水滴落在東邊籬笆旁的菊花上。再加上松樹和竹子在寒冷季節里堅守的心，這些都是無絃琴上彈奏的曲子。』 碧眼的胡僧（指達摩）拍手還覺得不夠，拍手還覺得不夠，一二三四五六咦！拍一拍。』說完便下座。
定慧信禪師的法嗣
蘇州穹窿山的智圓禪師
上堂說法，禪師說：『福氣到來不說禪，無事的時候就睡到日上三竿。有人問什麼是祖師的意圖，就連續打他兩三拳。』 各位，你們說為什麼會這樣？不要打擾山僧睡覺！』
云峰悅禪師的法嗣
桂州壽寧的齊曉禪師
上堂說法，禪師說：『觸目所及卻不能領會「道」，還算好一點。抬腳走路卻不知道路，這是錯用了名言。各位，山僧今天將錯就錯。你們這些人，有眼睛能看見，有耳朵能聽見，有鼻子能嗅到，有舌頭能嚐到，為什麼卻不能領會？』 良久，禪師說：『梁武帝（502-549）求仙沒有求到，王喬端坐著卻昇天了。咄！』 僧人問：『大眾雲集，應該談論什麼事情？』 禪師說：『波斯人進入鬧市。』 僧人說：『這樣說來，就是草隨風倒了。』 禪師說：『萬里之外遙望家鄉。』
廬州澄慧的咸詡禪師
僧人問：『德山（德山宣鑒）入門就打棒，臨濟（臨濟義玄）入門就大喝，拋開這兩種方式，請禪師您來提點。』 禪師說：『總不這樣。』 僧人說：『一開口就展現出不同的家風。』 禪師說：『幸好拄杖不在手上。』 於是（禪師）說：『如來的秘密旨意，不涉及言辭辯論；祖師的心印，不容許穿鑿附會。如果向上高舉弘揚，甚至能使海水倒流，須彌山（Mount Sumeru）顛倒。向下商量探討，不妨讓枯木開花，冷灰復燃。雖然如此，但在衲僧（指僧人）門下，白雲萬里。』 各位，衲僧有什麼長處？』 良久，禪師說：
【English Translation】 English version: A monk asked: 'What is the true intention of Bodhidharma's (達摩, meaning: the founder of Zen Buddhism in China) coming from the West?' The Master said: 'The toothless Hu monk (胡僧, referring to Bodhidharma) smiled without saying a word.' The monk said: 'This student does not understand.' The Master said: 'He returned to the Western Heaven with only one shoe.' Asked: 'What is Buddha?' The Master said: 'The question is most intimate.' Then (the monk) said: 'Why are the mountains green? Why is the water green? The wind blows the clouds on the southern ridge, and dew drips on the chrysanthemums by the eastern fence. Adding the steadfast heart of pine and bamboo in the cold season, all these are tunes played on a stringless zither.' The blue-eyed Hu monk (碧眼胡僧, referring to Bodhidharma) claps his hands, still not satisfied, claps his hands, not satisfied enough, one, two, three, four, five, six, hee! Claps once.' Having said that, he descended from his seat.
Successor of Chan Master Dinghuixin
Chan Master Zhiyuan of Qionglong Mountain in Suzhou
Ascending the Dharma hall, the Master said: 'When fortune arrives, I don't talk about Chan; when there's nothing to do, I sleep until the sun is high. If someone asks about the intention of the Patriarch, I give them two or three punches in a row.' Everyone, tell me, why is it like this? Don't disturb this mountain monk's sleep!'
Successor of Chan Master Yunfengyue
Chan Master Qixiao of Shouning in Guizhou
Ascending the Dharma hall, the Master said: 'Not understanding the Way when it's right before your eyes is still somewhat better. Knowing the path by moving your feet is misusing words.' Dear friends, this mountain monk will make the best of a bad situation today. You people, with eyes to see, ears to hear, noses to smell, and tongues to taste, why can't you understand?' After a long pause, the Master said: 'Emperor Wu of Liang (梁武帝, 502-549) sought immortality but did not find it; Wang Qiao ascended to heaven while sitting upright. Tut!' A monk asked: 'The assembly has gathered; what should we discuss?' The Master said: 'A Persian enters the bustling market.' The monk said: 'In that case, the grass bends with the wind.' The Master said: 'Gazing at the homeland from ten thousand miles away.'
Chan Master Xianxu of Chenghui in Luzhou
A monk asked: 'Deshan (德山宣鑒) strikes with a staff upon entering, and Linji (臨濟義玄) shouts upon entering. Leaving these two paths, please guide us, Master.' The Master said: 'Not like that at all.' The monk said: 'One word reveals a different family style.' The Master said: 'Fortunately, the staff is not in my hand.' Then (the Master) said: 'The secret intention of the Tathagata (如來, meaning: 'thus-gone one', an epithet of the Buddha) does not involve verbal debate; the mind-seal of the Patriarchs does not allow for forced interpretation. If we raise it up and promote it, it can even make the sea flow backward and Mount Sumeru (須彌山, a sacred mountain in Buddhist cosmology) topple. If we discuss and explore it downwards, it might as well make dead trees bloom and cold ashes sprout. Even so, under the gate of the Sangha (衲僧, meaning: Buddhist monastic community), there are ten thousand miles of white clouds.' Everyone, what are the strengths of the Sangha?' After a long pause, the Master said:
更有一般堪羨處。長連床上帶刀眠。
凈因臻禪師法嗣
福州長慶惠暹文慧禪師
僧問。離上生之寶剎。登延聖之道場。如何是不動尊。師曰。孤舟載明月。曰忽遇櫓棹俱停。又作么生。師曰。漁人偏愛宿蘆花 問長期進道。西天以蠟人為驗。未審。此間以何為驗。師曰。鐵彈子。曰意旨如何。師曰。大底大。小底小。
福州棲勝繼超禪師
上堂。拈拄杖良久曰。三世諸佛。盡在這裡𨁝跳。大眾還會么。過去諸佛說了。未來諸佛未說。現在諸佛今說。敢問諸人。作么生是說底事。卓一下曰。蘇嚧蘇嚧。
南陽香嚴慧照洞敷禪師
福州范氏子。氣韻清敏。依東京景德明出家。遍參江淮叢席。末後見凈因。一言頓契。如以學問該博。名動京師。被旨出住香嚴。十載返故里。住龜山壽山神光三剎 上堂。西干四七。道絕語言。東土二三。法無文字。惟傳一印。直指人心。心了則天地全該。印定則絲毫不漏。塵塵絕待。法法融虛。方乃契聖根源。始曰入佛知見。如斯薦得。落二落三。本色衲僧。如何話會。還道得么。良久曰。箇中消息若為傳。鳳闕龍樓峭倚天。要會覺城東際事。寥寥千古尚依然 上堂。僧問。遠辭香嚴。近入龜山。如何是不動尊。師曰。千手大悲提不起。曰如何
【現代漢語翻譯】 更有一般令人羨慕的地方，那就是他們經常在長長的床上帶著刀睡覺。
凈因臻禪師的法嗣
福州長慶惠暹文慧禪師
有僧人問：『離開了上生世界的寶剎，登上了迎接聖者的道場，什麼是『不動尊』（Acalanātha，佛教中的一位忿怒尊）？』 禪師回答：『孤單的船隻載著明月。』 僧人又問：『如果忽然遇到船槳都停止了，又該如何是好？』 禪師回答：『漁人偏愛在蘆葦花叢中過夜。』 又有人問：『長期修道，西天（指印度）用蠟人來驗證，不知道這裡用什麼來驗證？』 禪師回答：『鐵彈子。』 僧人問：『這是什麼意思？』 禪師回答：『大的就大，小的就小。』
福州棲勝繼超禪師
禪師上堂說法，拿起拄杖良久，說：『三世（過去、現在、未來）諸佛，都在這裡跳躍。』 大眾明白嗎？過去諸佛已經說了，未來諸佛尚未說，現在諸佛現在說。請問各位，什麼是說的內容？』 用拄杖敲擊了一下，說：『蘇嚧蘇嚧。』（sūro sūro，咒語發音，無具體意義）
南陽香嚴慧照洞敷禪師
是福州范氏的兒子，氣度韻致清秀敏捷。依止東京景德明出家。遍參江淮一帶的寺院。最後見到凈因禪師，一句話就頓悟契合。因為學問淵博，名聲震動京師。被皇帝下旨出任香嚴寺住持。十年後返回故鄉，先後住持龜山、壽山、神光三座寺廟。禪師上堂說法，說：『西天（指印度）的四七（指從過去七佛到西天二十八祖），道已經超越了語言。東土（指中國）的二三（指禪宗六祖中的二祖慧可和三祖僧璨），法沒有文字。只是傳授一個印，直指人心。心明白了，那麼天地就全部包含在內。印確定了，那麼一絲一毫也不會遺漏。塵塵都是絕對的對待，法法都融匯于虛空。這樣才能契合聖人的根源，才開始進入佛的知見。如果這樣理解，就落入了第二第三等。本色的衲僧，如何說話？』 還能說出來嗎？良久，說：『其中的訊息如何傳遞？鳳闕龍樓高聳入雲天。想要了解覺城（指佛的境界）東邊的景象，千百年來依然空曠。』 禪師上堂說法。有僧人問：『遠離香嚴寺，靠近龜山，什麼是『不動尊』（Acalanātha）？』 禪師回答：『千手大悲也提不起來。』 僧人問：『如何……』
【English Translation】 There is even more to admire: they often sleep on long beds with swords.
Dharma heir of Chan Master Jingyin Zhen
Chan Master Huixian Wenhui of Changqing Temple in Fuzhou
A monk asked: 'Having left the precious temple of the Upper Realm and ascended to the sacred site of welcoming the sages, what is Acalanātha (Immovable One, a wrathful deity in Buddhism)?' The Master said: 'A solitary boat carries the bright moon.' The monk asked again: 'If suddenly the oars and rudder all stop, what then?' The Master said: 'Fishermen especially love to lodge among the reeds and flowers.' Someone asked: 'For long-term progress on the path, the Western Lands (India) use wax figures as a test. I wonder, what is used as a test here?' The Master said: 'Iron pellets.' The monk asked: 'What is the meaning of this?' The Master said: 'The big ones are big, and the small ones are small.'
Chan Master Jichao of Xisheng Temple in Fuzhou
The Master ascended the Dharma hall, held up his staff for a long time, and said: 'The Buddhas of the three times (past, present, and future) are all jumping around here.' Do you all understand? The Buddhas of the past have already spoken, the Buddhas of the future have not yet spoken, and the Buddhas of the present are speaking now. I dare to ask everyone, what is the matter of speaking?' He struck the ground once with his staff and said: 'Sūro sūro (mantra sound, without specific meaning).'
Chan Master Huizhao Dongfu of Xiangyan Temple in Nanyang
He was a son of the Fan family of Fuzhou, with a clear and quick temperament. He left home to become a monk under Jingdeming in Tokyo. He widely visited the monastic seats of the Jianghuai area. Finally, he met Chan Master Jingyin and had a sudden awakening with a single word. Because of his extensive learning, his name shook the capital. He was ordered by the emperor to become the abbot of Xiangyan Temple. After ten years, he returned to his hometown and resided successively at the three temples of Guishan, Shoushan, and Shenguang. The Master ascended the Dharma hall and said: 'The four sevens (referring to the seven Buddhas of the past and the twenty-eight patriarchs of the Western Lands i.e. India) of the Western Lands, the Way is beyond language. The two threes (referring to the Second Patriarch Huike and Third Patriarch Sengcan of Zen Buddhism in China) of the Eastern Lands (China), the Dharma has no words. Only one seal is transmitted, directly pointing to the human mind. If the mind is understood, then heaven and earth are all encompassed within. If the seal is fixed, then not a single thread is missed. Each dust is absolutely independent, and each dharma merges into emptiness. Only then can one accord with the source of the sages and begin to enter the knowledge and vision of the Buddha. If you understand it like this, you fall into the second or third rank. How do authentic monks speak?' Can you still speak? After a long silence, he said: 'How can the news within be transmitted? The phoenix towers and dragon pavilions stand tall against the sky. If you want to understand the affairs on the eastern edge of the City of Enlightenment (Buddha's realm), it has been desolate and unchanged for thousands of years.' The Master ascended the Dharma hall. A monk asked: 'Having left Xiangyan Temple far behind and entered Guishan nearby, what is Acalanātha (Immovable One)?' The Master said: 'Even the thousand-handed Great Compassion (Avalokiteśvara) cannot lift him.' The monk asked: 'How...'
是動中尊。師曰。玉殿會遊歷。金門屢往還。問如何是龜山境。師曰。千峰來有路。八極凈無塵。曰如何是境中人。師曰。有時開眼有時合。問如何是佛法的的大意。師曰。山寒骨露。水淺見沙。乃曰。竊經窮論。正如入海算沙。覓法覓心。大似捫空求響。釋尊出世。為一大事因緣。諸佛傳衣。亦乃廣開方便發揮教外正法。指示涅槃妙心。作筏渡人。應病與藥。其實說無所說。傳無所傳。縱饒一棒一條痕。一摑一手血。未免拖泥帶水。豈能點瓦成金。大眾。今日只如為國開堂。還有奇特事也無。良久曰。疊疊青山與流水。舊時顏色舊時聲 示眾。春無三日晴。風雨時時作。巖下見蟠桃。自開還自落。翻憶靈云得處真。迄今底事何蕭索。非蕭索。春山春水四寥廓。鷓鴣啼處百花香。好薦聲前第一著。
興化岳禪師法嗣
興化紹清禪師
薦母上堂。祖師門下。佛法不存。善法堂前。仁義休說。然雖如是。事無一向。竊聞。哀哀父母。生我劬勞。欲報深恩。昊天罔極。髮膚身體。弗敢毀傷。此魯仲尼之孝也輪轉三界中。恩愛不能捨。棄恩入無為。真實報恩者。故我大覺世尊。雪山苦行。摩竭成道。往忉利天。為母說法。此釋迦之孝也。得大解脫。運大神通。手擎金錫。掌拓龍盂。詣地獄門。卓然尋省。見
【現代漢語翻譯】 現代漢語譯本： 『是動中尊』。禪師說：『你曾在玉皇大殿中游歷，也多次往返于金門。』問：『什麼是龜山（Guishan）的境界？』禪師說：『千峰萬壑來時有路，八方四極清凈無塵。』問：『什麼是境界中的人？』禪師說：『有時睜眼，有時閉眼。』問：『什麼是佛法的大意？』禪師說：『山寒而顯露巖石，水淺而露出沙礫。』於是說：『竊取經文，窮究理論，正如入海計算沙子；尋找佛法，尋找真心，就像在空中摸索迴響。釋迦牟尼佛（Śākyamuni）出世，是爲了一個重大的因緣；諸佛傳授衣缽，也是爲了廣開方便之門，發揮教外的正法，指示涅槃（Nirvāṇa）的微妙真心，作為渡人的筏子，應病與藥。其實是說無所說，傳無所傳。縱然一棒打出一條痕跡，一掌摑出一手血，也難免拖泥帶水，怎能點瓦成金？』 大眾，今日就像是為國家開設佛堂，還有什麼奇特的事情嗎？』良久之後說：『重重疊疊的青山與流水，依舊是舊時的顏色，依舊是舊時的聲音。』 開示大眾：『春天沒有三日晴，風雨時時來臨。巖石下看見蟠桃，自開自落。回想起靈云（Lingyun）開悟之處，至今究竟有什麼蕭索？並非蕭索，春山春水多麼遼闊。鷓鴣啼叫之處，百花飄香，好好推薦這聲音之前的第一著。』
興化岳禪師（Xinghua Yue）的法嗣
興化紹清禪師（Xinghua Shaoqing）
為母親超度上堂說法。祖師門下，佛法不存在。善法堂前，仁義不要說。雖然如此，事情沒有絕對的。我聽說，『可憐的父母，生我養我多麼辛勞，想要報答深恩，如同昊天一樣無邊無際。』『頭髮面板身體，不敢毀壞損傷。』這是魯仲尼（Lu Zhongni）的孝道啊。『輪轉於三界之中，恩愛不能捨棄。捨棄恩愛進入無為，才是真正報恩的人。』所以我的大覺世尊釋迦牟尼佛（Śākyamuni），在雪山苦行，在摩竭陀（Magadha）成道，前往忉利天（Trāyastriṃśa Heaven），為母親說法，這是釋迦（Śākya）的孝道啊。得到大解脫，運用大神通，手持錫杖，掌托龍盂，前往地獄之門，仔細尋視，看見
【English Translation】 English version: 'It is the Honored One in Motion.' The Master said, 'You have traveled in the Jade Palace and frequently returned to the Golden Gate.' Asked, 'What is the realm of Guishan (Turtle Mountain)?' The Master said, 'Thousands of peaks come with a path, and the eight extremes are pure and without dust.' Asked, 'What is the person in the realm?' The Master said, 'Sometimes the eyes are open, sometimes they are closed.' Asked, 'What is the great meaning of the Buddha-dharma?' The Master said, 'The mountain is cold and the bones are exposed, the water is shallow and the sand is seen.' Then he said, 'Stealing scriptures and exhausting theories is like counting sand in the sea; seeking the Dharma and seeking the mind is like groping for echoes in the void. Śākyamuni Buddha appeared in the world for a great cause and condition; the Buddhas transmitted the robe to widely open the door of expedient means, to develop the true Dharma outside the teachings, to indicate the wonderful mind of Nirvāṇa, to make a raft to ferry people across, and to give medicine according to the illness. In reality, there is nothing to say and nothing to transmit. Even if a stick leaves a mark and a slap leaves a bloody hand, it is inevitable to drag mud and water, how can one turn tiles into gold?' The assembly, today is just like opening a hall for the country, is there anything special?' After a long time, he said, 'Layer upon layer of green mountains and flowing water, the old colors and old sounds remain.' Showing the assembly: 'Spring has no three days of sunshine, wind and rain come from time to time. A flat peach is seen under the rock, opening and falling by itself. Recalling Lingyun's (Zen Master Lingyun Zhiqin) place of enlightenment, what is desolate about it to this day? It is not desolate, the spring mountains and spring waters are vast and boundless. Where the partridge cries, hundreds of flowers are fragrant, recommend well the first move before the sound.'
Dharma successor of Zen Master Xinghua Yue
Zen Master Xinghua Shaoqing
Ascending the hall to recommend his mother. Under the ancestral master's gate, the Buddha-dharma does not exist. Before the Good Dharma Hall, do not speak of benevolence and righteousness. Although it is so, things are not absolute. I have heard, 'Pitiful parents, giving birth to me and raising me with such hardship, wanting to repay their deep kindness is like the boundless sky.' 'Hair, skin, and body, I dare not destroy or injure.' This is the filial piety of Lu Zhongni. 'Revolving in the three realms, love cannot be abandoned. Abandoning love and entering non-action is true repayment of kindness.' Therefore, my Great Awakened World Honored One Śākyamuni Buddha practiced asceticism in the Snow Mountains, attained enlightenment in Magadha, went to the Trāyastriṃśa Heaven to preach the Dharma for his mother, this is the filial piety of Śākya. Having attained great liberation, wielding great supernatural powers, holding a tin staff in his hand, supporting a dragon bowl in his palm, going to the gate of hell, carefully searching and seeing
其慈母。悲泣無量。此目連之孝也。作么生是興化之孝。良久曰。興化今日。不上天堂。不入地獄。于善法堂中。燈王座上。為母說法。以報劬勞。且道。我母即今在甚麼處。乃曰。我母生前足善緣。無勞問佛定生天。人間上壽古今少。九十春秋減一年。下座。敢煩大眾燒一炷香。以助山僧報孝。既是山僧之母。為甚麼卻煩諸人燒香。不見道。東家人死。西家人助哀。以手捶胸曰。蒼天蒼天。
長沙智度山定林景芳禪師
僧問。七十二峰即不問。如何是法輪境。師曰。岣嶁峰尖神禹碑。曰還許學人識也無。師曰。石青字赤形模奇曰今日得遇去也。師曰。吏部當時尚莫窺。曰端的在甚麼處。師曰。何得汝不狐疑。
開封襄城首山處圭禪師
僧問如何是首山境。師曰。白雲片片時來往。汝水潺潺流向東。曰如何是境中人。師曰。寒山逢拾得。拍手笑呵呵。曰向上宗乘事若何。師曰。虛空藏鳥跡。風過樹頭鳴。曰莫便是為人處也無。師曰。曹溪水急。
玉泉芳禪師法嗣
臨江軍慧力善周禪師
上堂。遼天鶻萬重云。祇一突是甚麼。咄 師于宋哲宗元祐丙寅十二月望日。沐浴淨髮。說偈曰。山僧住端筠。未嘗形言句。七十三年來。七十三年去。言畢而逝。五日後。鬚髮再生。
【現代漢語翻譯】 現代漢語譯本： 他的慈母悲傷哭泣，無量無邊。這是目連的孝心啊。怎樣才是興化的孝心呢？（興化）良久說道：『興化今日，不上天堂，不入地獄，在善法堂中，燈王座上，為母親說法，以報答母親的辛勞。』那麼，我的母親現在在哪裡呢？於是說：『我的母親生前廣積善緣，不用問佛也必定昇天。人間長壽古往今來少有，活了九十春秋（具體年份不詳）還差一年。』說完下座。『敢請各位燒一炷香，幫助山僧報答孝心。』既然是山僧的母親，為什麼卻要麻煩各位燒香呢？沒聽過嗎？東家死了人，西家也要幫忙哀悼。』用手捶胸說道：『蒼天啊蒼天！』
長沙智度山定林景芳禪師
有僧人問：『七十二峰（指衡山的七十二座山峰）暫且不問，如何是法輪境？』禪師說：『岣嶁峰（衡山的一座山峰）尖有神禹碑（相傳為大禹所立的碑）。』僧人說：『還允許學人認識它嗎？』禪師說：『石碑上的青色字和紅色字，形態奇異。』僧人說：『今日得遇而去。』禪師說：『吏部（官名）當時尚且不能窺探。』僧人說：『究竟在哪裡呢？』禪師說：『你怎麼會不狐疑呢？』
開封襄城首山處圭禪師
有僧人問：『如何是首山境？』禪師說：『白雲片片時來往，汝水（汝河）潺潺流向東。』僧人說：『如何是境中人？』禪師說：『寒山（唐代詩人）逢拾得（唐代和尚），拍手笑呵呵。』僧人說：『向上宗乘（佛教禪宗）之事如何？』禪師說：『虛空藏鳥跡，風過樹頭鳴。』僧人說：『莫非這就是為人處世的地方嗎？』禪師說：『曹溪（地名，位於廣東韶關）水急。』
玉泉芳禪師法嗣
臨江軍慧力善周禪師
上堂說法：『遼天（遼國的上空）的鶻（一種鳥）穿過萬重云，只一突，這是什麼？』（禪師）呵斥一聲。禪師于宋哲宗元祐丙寅年（1086年）十二月十五日，沐浴淨髮，說偈語道：『山僧住在端筠，未曾用言語表達過什麼。七十三年來，七十三年去。』說完就去世了。五天後，鬚髮又重新生長出來。
【English Translation】 English version: His compassionate mother wept immeasurably. This is Mu Lian's (Maudgalyāyana, one of the Buddha's foremost disciples, known for his filial piety) filial piety. What is Xing Hua's (a Zen master) filial piety like? After a long pause, (Xing Hua) said, 'Xing Hua today, neither ascends to heaven nor enters hell, but in the Good Dharma Hall, on the Lamp King's seat, expounds the Dharma for his mother, to repay her hard work.' Then, where is my mother now? So he said, 'My mother accumulated good karma in her lifetime, so she will surely ascend to heaven without asking the Buddha. Few people in the world live to a great age, she lived ninety autumns (specific year unknown) lacking one year.' After saying this, he stepped down from the seat. 'May I trouble everyone to burn a stick of incense to help this mountain monk repay his filial piety.' Since it is this mountain monk's mother, why trouble everyone to burn incense? Haven't you heard? When a neighbor dies, the other neighbors help to mourn.' He beat his chest with his hand and said, 'Oh, heavens, oh, heavens!'
Chan Master Dinglin Jingfang of Zhidushan Mountain in Changsha
A monk asked, 'The seventy-two peaks (referring to the seventy-two peaks of Mount Heng) are not to be asked about for now, what is the realm of the Dharma wheel?' The master said, 'The tip of Mount Gou Lou (a peak of Mount Heng) has the Divine Yu Stele (a stele said to be erected by Yu the Great).' The monk said, 'Is it permissible for the student to recognize it?' The master said, 'The blue characters and red characters on the stone stele are of strange form.' The monk said, 'Today I have encountered it and will leave.' The master said, 'Even the Minister of Personnel (an official title) at that time could not fathom it.' The monk said, 'Where exactly is it?' The master said, 'How could you not be suspicious?'
Chan Master Chugui of Shou Shan in Xiangcheng, Kaifeng
A monk asked, 'What is the realm of Shou Shan?' The master said, 'White clouds come and go in patches, the Ru River (Ru River) flows eastward murmuring.' The monk said, 'What is the person within the realm?' The master said, 'Han Shan (Tang Dynasty poet) meets Shi De (Tang Dynasty monk), clapping their hands and laughing heartily.' The monk said, 'What about the matter of the upward-reaching ancestral vehicle (Zen Buddhism)?' The master said, 'Traces of birds in the void, the wind whistles through the treetops.' The monk said, 'Could this be the place for dealing with people?' The master said, 'The water of Cao Xi (a place name, located in Shaoguan, Guangdong) is rapid.'
Successor of Chan Master Fang of Yuquan
Chan Master Shanzhou of Huili in Linjiang Army
Entering the hall to preach: 'A falcon (a type of bird) in the Liao sky (the sky of the Liao Kingdom) pierces through ten thousand layers of clouds, with just one thrust, what is this?' (The master) shouted. The master, on the fifteenth day of the twelfth month of the Bingyin year (1086) of the Yuan祐 reign of Emperor Zhezong of the Song Dynasty, bathed and purified his hair, and said the verse: 'This mountain monk lives in Duanyun, never expressing anything in words. Seventy-three years have come, seventy-three years have gone.' After saying this, he passed away. Five days later, his beard and hair grew back again.
福州聖泉紹燈禪師
本郡古田陳氏子。生時異香滿室。紫帽覆首。七歲觀諸經論。如宿習。十歲辭親出家。禮潭州開福琎為師。得度受具。后造玉泉。泉一見。鍼芥相投。嗣還里。深自韜晦。郡守丁公。延住陀嶺塔院。忽一日索浴更衣。鳴鼓升座眾集。乃說偈曰。吾年五十三。去住本無貪。臨行事若何。不用口喃喃。儼然示寂。瞑目兩宵。偶聞鐘聲忽復醒。四大輕安。後身常出舍利。元豐中。本郡大旱。太守請令祈雨。次日甘澤大霈 遷住聖泉。上堂。僧問。如何是聖泉境。師曰。目前無異草。曰如何是境中人。師曰。往來無掛礙。曰人境已蒙師指示。向上宗乘事若何。師曰。驢事未去。馬事到來。乃曰。般若門中。縱說百千妙義。不增一毫。直饒結舌亡唇。豈減少分。若論元中又元。終非妙門。鳥道魚蹤。早傷途轍去也。蓋為出此入彼去者。不至其方來者不到其所。舉一明三。莫窮幽趣。更不續𠒎截鶴。彝岳盈壑。霄壤相望。去道轉遠。正當與么時。衲僧門下。作么生商量。良久曰。昨夜三更月到窗。
韶州南華重辯禪師
上堂。僧問。祖意西來即不問。最初一句請師宣。師曰。龍銜黑寶離滄海。鶴側霜翎下玉階。曰一輪明月照。四海盡分明。師曰。夜半折開無縫塔。天明智積抱頭回。乃曰
【現代漢語翻譯】 現代漢語譯本：福州聖泉紹燈禪師
是本郡古田陳氏之子。出生時異香滿屋，有紫色帽子覆蓋頭部。七歲時閱讀各種經書理論，就像是前世已經學習過一樣。十歲時告別父母出家，拜潭州開福琎為師。得度並受具足戒。後來拜訪玉泉，玉泉禪師一見紹燈禪師，兩人就像磁石相吸一樣投緣。之後紹燈禪師回到家鄉，深深地隱藏自己的才能和名聲。郡守丁公邀請他居住在陀嶺塔院。忽然有一天，紹燈禪師要求沐浴更衣，然後鳴鼓升座，大眾聚集。於是他說偈語：『我年五十三，去留本無貪。臨行事若何，不用口喃喃。』說完安詳地圓寂。閉上眼睛兩夜。偶然聽到鐘聲忽然又醒來，感覺四大輕安。後來他的肉身常常出現舍利。元豐年間（1078-1085），本郡大旱。太守請紹燈禪師祈雨，第二天就降下甘甜的雨水。之後遷居到聖泉寺。上堂說法。有僧人問：『如何是聖泉的境界？』紹燈禪師說：『目前沒有奇異的草。』僧人問：『如何是境界中的人？』紹燈禪師說：『往來沒有牽掛和阻礙。』僧人說：『人境已經蒙受禪師的指示，向上宗乘的事情又該如何？』紹燈禪師說：『驢的事情還沒解決，馬的事情又來了。』於是說：『在般若之門中，縱然說出百千種精妙的意義，也不會增加一毫。即使閉口不言，難道會減少半分嗎？如果討論元中又元，始終不是妙門。鳥飛的路，魚游的軌跡，早就損傷了道路。因為從這裡出去到那裡去的人，不能到達目的地；從那裡來的人，不能到達出發的地方。舉一反三，不要窮盡幽深的趣味。更不要續接短腳的野鴨，截斷長腿的鶴。高山深谷，天壤之別，離道越來越遠。正當這個時候，各位衲僧門下，要如何商量呢？』良久之後說：『昨夜三更月到窗。』
韶州南華重辯禪師
上堂說法。有僧人問：『祖師西來之意暫且不問，最初一句請禪師宣說。』禪師說：『龍銜黑寶離開滄海，鶴側著霜白的羽毛走下玉階。』僧人說：『一輪明月照耀，四海都清清楚楚。』禪師說：『半夜折開沒有縫隙的塔，天亮時智積抱著頭回去。』於是說：
【English Translation】 English version: Zen Master Shao Deng of Shengquan Temple in Fuzhou
He was a son of the Chen family in Gutian, in this prefecture. At birth, a strange fragrance filled the room, and a purple cap covered his head. At the age of seven, he studied various scriptures and treatises as if he had already learned them in a previous life. At the age of ten, he bid farewell to his parents and left home to become a monk, taking Jin of Kaifu Temple in Tanzhou as his teacher. He was ordained and received the full precepts. Later, he visited Yuquan Temple. Upon seeing Shao Deng, Zen Master Yuquan felt an immediate connection, like a needle drawn to a magnet. Afterwards, Shao Deng returned to his hometown, deeply concealing his talents and reputation. Prefect Ding invited him to reside at the Tuoling Pagoda Courtyard. Suddenly one day, Zen Master Shao Deng requested a bath and changed his clothes, then beat the drum and ascended the seat, gathering the assembly. He then spoke a verse: 'I am fifty-three years old, I have no greed for going or staying. What will happen when I depart? No need to mutter with your mouths.' He then passed away peacefully. After closing his eyes for two nights, he suddenly awoke upon hearing the sound of a bell, feeling light and at ease in his body. Later, relics often appeared from his body. During the Yuanfeng era (1078-1085), there was a great drought in this prefecture. The prefect requested Zen Master Shao Deng to pray for rain, and the next day, sweet rain fell abundantly. Afterwards, he moved to Shengquan Temple. During an assembly, a monk asked: 'What is the realm of Shengquan?' The Master said: 'There are no strange grasses in front of you.' The monk asked: 'What is the person in the realm?' The Master said: 'Coming and going without hindrance.' The monk said: 'The person and the realm have already received the Master's instruction, what about the matter of the upward lineage?' The Master said: 'The donkey's business has not yet been resolved, and the horse's business has arrived.' Then he said: 'Within the Prajna gate, even if you speak of hundreds of thousands of subtle meanings, it will not add a hair's breadth. Even if you remain silent, would it reduce it by half? If you discuss the original within the original, it is ultimately not the wondrous gate. The path of birds and the traces of fish have long damaged the road. Because those who go out from here to there cannot reach their destination; those who come from there cannot reach their starting point. Infer three from one, do not exhaust the profound interest. Do not continue the short-legged wild duck or cut off the long legs of the crane. High mountains and deep valleys, heaven and earth are far apart, and the distance from the Way becomes increasingly distant. At this very moment, what will you, the monks under the gate, discuss?' After a long silence, he said: 'Last night, at the third watch, the moon reached the window.'
Zen Master Chong Bian of Nanhua Temple in Shaozhou
During an assembly, a monk asked: 'The meaning of the Patriarch's coming from the West is not asked for now, please Master proclaim the very first sentence.' The Master said: 'The dragon holds the black treasure and leaves the vast sea, the crane leans its frosty feathers and descends the jade steps.' The monk said: 'A round bright moon shines, and the four seas are all clear.' The Master said: 'In the middle of the night, the seamless tower is broken open, and at dawn, Zhiji holds his head and returns.' Then he said:
。會么。五大未明。二儀無跡。威音王覷不見。大悲手摸無蹤。是神通妙用。是法爾如然。於斯明得。便乃高步毗盧頂上。坐斷報化佛頭。於斯未明。祇知事逐眼前過。不覺老從頭上來。
德安延福智興禪師
西川人。造玉泉。發明心地。初住漸源。次遷黃梅龍華。晚住延福。師語不譚元。行不修潔。身不稟儀。眾不喜見。逝后靈異不測。緇素追仰。塑像事之。尤能報應如響。
道吾真禪師法嗣
燕山等覺祖印智燈禪師
金華人。嗣道吾。始立之年。遂開法弘道。從者如雲。說法三十載。晚退老燕山等覺。有語錄二卷。鄒正言。曾序之曰。頃余在中陶。嘗與李濤師淵。論天下之名僧。師淵曰。吾所見。有祖印。真有道者也。望其容貌。如秋際木。聽其解說。如夜半潮。云云語。惜燈錄不載。僅存正言序數行。亦可想見其人耳。
菩提用禪師法嗣
杭州臨安凈土善思禪師
上堂。咄咄咄。臨濟德山盡該抹。棒頭薦得不作家。喝下承當未奇絕。山僧宗旨不恁么。覿面相呈辨賢哲。聲前一句早遲疑。語后持來欠時節。勸禪人休饒舌。神龍尚自不知源。豈說盲龜敵跛鱉。喝一喝。
天童遂禪師法嗣
福州大中立志禪師
上堂。僧問。遠趨丈室。仰慕宗風
【現代漢語翻譯】 現代漢語譯本： 會么？五大（地、水、火、風、空）未明，二儀（天地）無跡。威音王佛也覷不見，大悲觀音也摸無蹤。是神通妙用？是法爾如然？於此明瞭，便可高步毗盧遮那佛的頭頂，坐斷報身佛和化身佛的頭。於此未明，只知事情隨著眼前過去，不覺衰老從頭頂上來。
德安延福智興禪師
西川人。在玉泉寺開悟，發明心地。最初住在漸源寺，後來遷到黃梅龍華寺，晚年住在延福寺。智興禪師的言語不談玄妙，行為不修飾清白，身形不講究威儀，僧眾不喜歡見到他。圓寂后，靈異不可測度，僧人和俗人都追隨仰慕他，為他塑造雕像來侍奉，尤其能夠應驗祈求，靈驗如回聲。
道吾真禪師法嗣
燕山等覺祖印智燈禪師
金華人。是道吾真禪師的法嗣。開始建立寺院的當年，就開壇講法弘揚佛道，跟隨的人如雲。說法三十年，晚年退居燕山等覺寺。有語錄二卷。鄒正言曾經為之作序說：『近來我在中陶，曾經和李濤師淵，討論天下的名僧。師淵說，我所見到的，有祖印禪師，真是得道之人啊。望他的容貌，如秋天的樹木；聽他的解說，如夜半的潮水。』等等話語。可惜燈錄沒有記載，僅存鄒正言序的數行字，也可以想像他的為人了。
菩提用禪師法嗣
杭州臨安凈土善思禪師
上堂說法：『咄咄咄！臨濟宗和德山宗的棒喝都該抹去。棒頭薦得，不是自己的家風；喝下承當，還未算奇特絕妙。山僧的宗旨不是這樣。覿面相呈，辨別賢與不賢。聲前一句，早已遲疑；語后持來，欠缺時節。勸各位禪人不要饒舌。神龍尚且不知自己的源頭，哪裡能說瞎眼的烏龜能勝過瘸腿的鱉呢？』喝一喝。
天童遂禪師法嗣
福州大中立志禪師
上堂說法。僧人問道：『遠道而來，仰慕您的宗風。』
【English Translation】 English version: What about it? The five elements (earth, water, fire, wind, and space) are not clear, and the traces of the two forms (heaven and earth) are absent. Even the Buddha Wei Yin Wang (威音王) cannot see them, and the Bodhisattva Great Compassion (大悲) cannot touch them. Is it the wonderful function of supernatural power? Is it naturally so? If you understand this, you can step high on the head of Vairocana Buddha (毗盧遮那佛), and cut off the heads of the Reward Body Buddha (報身佛) and the Manifestation Body Buddha (化身佛). If you don't understand this, you only know that things pass before your eyes, and you don't realize that old age comes from the top of your head.
Zen Master Zhixing of Yanfu Temple in Dean
He was from Xichuan. He attained enlightenment at Yuquan Temple (玉泉寺), revealing his mind-ground. He first lived at Jianyuan Temple (漸源寺), then moved to Longhua Temple (龍華寺) in Huangmei, and later lived at Yanfu Temple (延福寺). Zen Master Zhixing's words did not discuss the profound, his actions did not cultivate purity, and his appearance did not adhere to decorum. The monks did not like to see him. After his death, his spiritual manifestations were immeasurable. Monks and laypeople followed and admired him, sculpting statues of him to serve him. In particular, he was able to answer prayers like an echo.
Dharma Successor of Zen Master Zhen of Daowu
Zen Master Zuyin Zhideng of Dengjue Temple in Yanshan
He was from Jinhua. He was the Dharma successor of Zen Master Zhen of Daowu. In the year he began to establish the temple, he opened the altar to preach the Dharma, and those who followed were like clouds. He preached the Dharma for thirty years, and in his later years, he retired to Dengjue Temple (等覺寺) in Yanshan. There are two volumes of his recorded sayings. Zou Zhengyan once wrote a preface for them, saying: 'Recently, I was in Zhongtao, and I once discussed the famous monks of the world with Li Tao Shiyuan. Shiyuan said, what I have seen is Zen Master Zuyin, truly a person who has attained the Way. Looking at his appearance, it is like the trees in autumn; listening to his explanations, it is like the tide in the middle of the night.' And so on. It is a pity that the lamp records do not record it, and only a few lines of Zou Zhengyan's preface remain, but one can imagine his person.
Dharma Successor of Zen Master Putiyong
Zen Master Shansi of Jingtu Temple in Lin'an, Hangzhou
Ascending the hall to preach: 'Tut, tut, tut! The shouts and blows of Linji (臨濟) and Deshan (德山) should all be erased. To recommend at the tip of the staff is not one's own family style; to accept under the shout is not yet wonderfully unique. The mountain monk's purpose is not like this. Presenting face to face, distinguishing between the wise and the unwise. A sentence before the sound is already hesitant; bringing it after the words lacks timing. I advise you Zen practitioners not to be verbose. The divine dragon still does not know its own source, how can it be said that a blind turtle can defeat a lame turtle?' Shout once.
Dharma Successor of Zen Master Sui of Tiantong
Zen Master Lizhi of Dazhong Temple in Fuzhou
Ascending the hall to preach. A monk asked: 'Coming from afar, I admire your sect's style.'
。學人上來。請師一接。師曰。高掛缽囊。曰便是為人處也無。師曰。盲人摸象。曰莫壓良為賤好。師曰。短販樵人徒夸書劍。問馬祖升堂。百丈卷席。未審意旨如何。師曰。官馬相踏。曰學人今日小出大遇。師曰。拄杖未曾拈著。乃曰。虎嘯烏山畔。眾獸潛藏。云生螺渚間。群峰失色。大阿寶劍。耀日爭輝。樵父搬柴。醫王辨價。還有不顧賓主者么。出來道看。良久曰。水凍魚難躍。天寒草發遲。以拄杖打香臺一下 上堂。法不見法。法不行法。法不知法。大眾。這個是香爐子。如何是不見不行不知的法。百億恒沙世界諸佛。盡在香爐上。放光動地。說法度人。諸人還見么。直饒見得。也涉踟躕。喝一喝 師于宋哲宗紹聖甲戌三月十一日集眾。沐浴淨髮。說偈曰。麒麟掣斷黃金鎖。玉兔衝開白玉關。好是無雲中夜后。一輪明月照鐘山。偈畢。趺坐而逝。茶毗獲舍利。塔于本山。
福州乾元了覺圓禪師
上堂。直饒阿那律天眼。未解諦觀。便是千手大悲。焉能提掇。眾中莫有不甘者么。出來掀倒禪床。喝散大眾。然雖如是。未是作家。且於第二門中。與衲僧出氣。僧問。少林九年垂一語。直至如今賺師舉。欲得不賺。請師別道。師曰唵。曰摩噠哩伽摩達哩智。又作么生。師曰。放你三十棒。問未離兜率降
【現代漢語翻譯】 現代漢語譯本： 學人上前：『請老師接引。』 禪師說：『高高掛起你的缽囊。』 學人說：『這就是為人處世的地方嗎？』 禪師說：『盲人摸象。』 學人說：『莫要壓迫良善之人使之淪為賤民。』 禪師說：『短視的樵夫只會誇耀書本和劍術。』 學人問：『馬祖（Mazu，禪宗大師）升座，百丈（Baizhang，禪宗大師）卷席，不知其中意旨如何？』 禪師說：『官馬互相踐踏。』 學人說：『學人今日小有付出，卻得到大的回報。』 禪師說：『拄杖還未曾拿起。』 於是說：『虎在烏山（Wushan）旁咆哮，眾獸潛藏；云在螺渚（Luozhu）間升起，群峰失色。大阿寶劍，耀眼爭輝；樵夫搬運木柴，醫王辨別價格。還有不顧賓主情誼的人嗎？出來說看。』 良久，說：『水凍魚難躍，天寒草發遲。』用拄杖敲打香臺一下。 上堂說法：法不見法，法不行法，法不知法。大眾，這個是香爐子，如何是不見、不行、不知的法？百億恒河沙數的世界諸佛，盡在香爐上，放光動地，說法度人。諸位還見到嗎？即使見到了，也難免猶豫不決。』喝一聲。 禪師于宋哲宗紹聖甲戌年（1094年）三月十一日召集眾人，沐浴淨髮，說偈語：『麒麟掙斷黃金鎖，玉兔衝開白玉關。最好是無雲的中夜之後，一輪明月照耀鐘山。』說完偈語，結跏趺坐而逝。火化后得到舍利，建塔于本山。
福州乾元了覺圓禪師
上堂說法：即使是阿那律（Anaritsu，佛陀十大弟子之一，以天眼第一著稱）的天眼，也無法完全看清。即使是千手大悲（千手千眼觀世音菩薩），也難以完全掌握。大眾之中莫有不甘心的人嗎？出來掀翻禪床，喝散大眾。即使這樣，也還不是真正的行家。暫且在第二道門中，為衲僧們出氣。』 僧人問：『少林（Shaolin）九年只說一句話，直到如今還在迷惑老師。想要不被迷惑，請老師另外說一句。』 禪師說：『唵（Om，宇宙初始之音）。』 僧人說：『摩噠哩伽摩達哩智（無法考證出處，可能是咒語或者梵文音譯），又該怎麼理解？』 禪師說：『放你三十棒。』 僧人問：『未離開兜率天（Tushita Heaven，彌勒菩薩所在的天界）就降生
【English Translation】 English version: A student came forward: 'Please, Master, receive me.' The Master said: 'Hang up your alms bag high.' The student said: 'Is this the place for dealing with people?' The Master said: 'Blind men touching an elephant.' The student said: 'Do not oppress the good and turn them into the lowly.' The Master said: 'Short-sighted woodcutters only boast of books and swords.' The student asked: 'Mazu (Mazu, a Zen master) ascends the seat, Baizhang (Baizhang, a Zen master) rolls up the mat, I wonder what the intention is?' The Master said: 'Official horses trample each other.' The student said: 'Today, I have made a small offering and received a great reward.' The Master said: 'The staff has not yet been picked up.' Then he said: 'The tiger roars beside Wushan (Wushan), all beasts hide; clouds rise between Luozhu (Luozhu), the peaks lose color. The great A-precious sword shines brightly; the woodcutter carries firewood, the medicine king discerns the price. Is there anyone who does not care about the host and guest? Come out and say it.' After a long silence, he said: 'The water freezes and the fish struggle to leap, the weather is cold and the grass sprouts late.' He struck the incense table once with his staff. Ascending the hall to preach: The Dharma does not see the Dharma, the Dharma does not practice the Dharma, the Dharma does not know the Dharma. Everyone, this is an incense burner, what is the Dharma that does not see, does not practice, and does not know? Hundreds of billions of Ganges sand worlds of Buddhas are all on the incense burner, emitting light and shaking the earth, preaching the Dharma and saving people. Do you all see it? Even if you see it, you will still hesitate.' He shouted once. On the eleventh day of the third month of the Jiaxu year (1094 AD) of the Shaosheng era of Emperor Zhezong of the Song Dynasty, the Master gathered the assembly, bathed and purified his hair, and said a verse: 'The Qilin breaks the golden lock, the jade rabbit breaks open the white jade gate. It is best after a cloudless midnight, a round bright moon shines on Zhongshan.' After reciting the verse, he sat in full lotus posture and passed away. After cremation, relics were obtained, and a pagoda was built on this mountain.
Zen Master Liaojue Yuan of Qian Yuan Temple in Fuzhou
Ascending the hall to preach: 'Even Anaritsu's (Anaritsu, one of the ten great disciples of the Buddha, known for his divine eye) heavenly eye cannot fully see clearly. Even the Thousand-Handed Great Compassion (Thousand-Handed Avalokiteshvara) cannot fully grasp it. Is there anyone among you who is not willing? Come out and overturn the Zen bed, scatter the assembly. Even so, it is not yet a true master. For now, in the second gate, we will vent our anger for the monks.' A monk asked: 'Shaolin (Shaolin) only spoke one sentence in nine years, and still confuses the teacher today. If you want not to be confused, please say another sentence, Master.' The Master said: 'Om (Om, the primordial sound of the universe).' The monk said: 'Mo Da Li Jia Mo Da Li Zhi (cannot verify the source, may be a mantra or transliteration of Sanskrit), how should it be understood?' The Master said: 'Give you thirty blows.' The monk asked: 'Before leaving Tushita Heaven (Tushita Heaven, the heaven where Maitreya Bodhisattva resides), he descended
王宮。未審是什麼人。師曰。牛頭出。馬頭回。曰未審是法身報身。師曰。牽犁拽杷。乃曰。還相委悉么。山僧今日指鹿為馬。唱九作十。瞞諸人去也。摩竭正令。水泄不通。少室真規。風吹不入。聖凡情盡。體露真常。迥絕見知。輝騰今古。良由情存聖量。墮在見知。所以聽不出聲。見不超色。若能迴光返照。有何佛道可成。有何眾生可度。向火𦦨里藏身。東涌西沒南涌北沒。于微塵上走馬。坐大道場。雖然。切忌認驢鞍橋。作阿爺下領。
衡州南嶽萬壽應城禪師
初參天童。童問。上人何來。師曰毗陵。童曰。我聞毗陵出好草蟲扇子。帶得來否。師作一圓相曰。大善知識。要者個作么。童曰。祇這個此間亦要得。師于言下大悟。后住應天萬壽 示眾。山花狼籍孤負空生。山草離披。拈提室利。驚得岳神稽首。土地和南。陜府鐵牛無放處。嘉州石像露全身。如斯說話。錯會者多。敢問諸人。不涉春秋一句。作么生道。良久曰。不得春風花不開。花開又被風吹落。喝一喝。
玉泉本禪師法嗣
荊州護國齊月禪師
上堂。僧問。壁立千仞。水泄不通。還許學人請益也無。師曰。汝問什麼。曰向上事。師曰。維那不在。曰莫怪觸忤和尚。師曰。正令已行。乃曰。窮外無方。究內非里。應用
【現代漢語翻譯】 現代漢語譯本 王宮。有人問道：『不知來者是何人？』禪師說：『牛頭出去，馬頭回來。』那人又問：『不知是法身還是報身？』禪師說：『這是在牽犁拽耙。』那人說：『還想詳細瞭解嗎？』山僧我今天指鹿為馬，說九是十，矇騙各位。摩竭（摩竭魚，佛教傳說中的一種海中怪魚）的正令，水潑不進。少室山（指少林寺）的真規，風吹不入。聖人與凡人的情執都已斷盡，本體顯露出真常。遠遠地隔絕了見解與知識，光輝照耀古今。只因爲心中存有聖人的標準，便會落入見解與知識的窠臼，所以聽不出聲音，見不到色相之外的東西。如果能夠迴光返照，哪裡還有什麼佛道可以成就？哪裡還有什麼眾生可以度化？就像在火坑裡藏身，東邊涌現西邊消失，南邊涌現北邊消失。又像在微塵上跑馬，安坐在大道場中。雖然如此，切記不要把驢鞍橋認作阿爺的下巴。』
衡州南嶽萬壽應城禪師
最初參拜天童禪師。天童禪師問：『上人從哪裡來？』應城禪師說：『毗陵（古地名，今江蘇常州一帶）。』天童禪師說：『我聽說毗陵出產好的草蟲扇子，帶來了嗎？』應城禪師畫了一個圓相，說：『大善知識，要這個做什麼？』天童禪師說：『就是這個，我這裡也需要。』應城禪師在言下大悟。後來住在應天萬壽寺，向大眾開示：『山花凋零，辜負了空生（須菩提，佛陀十大弟子之一，以解空第一著稱）。山草散亂，提倡室利（吉祥）。驚得岳神稽首，土地神合掌。陜府（今陜西一帶）的鐵牛無處放，嘉州（今四川樂山）的石像露出全身。』像這樣說話，誤會的人很多。敢問各位，不涉及春秋（不落入言詮）的一句，該怎麼說？』良久，說：『不得春風花不開，花開又被風吹落。』喝一聲。
玉泉本禪師法嗣
荊州護國齊月禪師
上堂說法。有僧人問道：『壁立千仞，水潑不進，還允許學人請教嗎？』齊月禪師說：『你問什麼？』僧人說：『向上之事。』齊月禪師說：『維那（寺院中的一種職務）不在。』僧人說：『莫怪我冒犯和尚。』齊月禪師說：『正令已經施行。』於是說：『窮盡外在沒有方向，探究內在沒有里表，應用……』
【English Translation】 English version Royal palace. Someone asked: 'Who might this person be?' The master said, 'The ox-head goes out, the horse-head returns.' The person asked again: 'I wonder, is it the Dharmakaya (法身，the body of the Dharma) or the Sambhogakaya (報身，the body of bliss)?' The master said: 'This is pulling the plow and dragging the rake.' The person said: 'Do you still want to know more details?' This mountain monk today calls a deer a horse, says nine is ten, deceiving everyone. The proper decree of Makara (摩竭，a mythical sea creature in Buddhism), not a drop of water can leak through. The true rules of Shaoshi (少室山，referring to Shaolin Temple), the wind cannot blow in. The emotions of the saint and the mortal are exhausted, the essence reveals true constancy. Far removed from views and knowledge, its radiance illuminates the past and present. It is because the mind retains the measure of the saint, that it falls into views and knowledge, so it cannot hear beyond sound, cannot see beyond form. If one can turn the light inward and reflect, what Buddha-path is there to achieve? What sentient beings are there to liberate? It is like hiding in a fire pit, emerging in the east and disappearing in the west, emerging in the south and disappearing in the north. It is like riding a horse on a mote of dust, sitting in the great Bodhi-field. Although this is so, be careful not to mistake the donkey saddle for your father's chin.'
Zen Master Yingcheng of Nanyue Wanshou Temple in Hengzhou
Initially, he visited Zen Master Tiantong. Tiantong asked: 'Where does the venerable one come from?' Yingcheng said: 'Piling (毗陵，an ancient place name, around present-day Changzhou, Jiangsu).' Tiantong said: 'I heard that Piling produces good grass-insect fans, did you bring one?' Yingcheng drew a circle and said: 'Great wise friend, what do you want this for?' Tiantong said: 'Just this, I also need it here.' Yingcheng had a great enlightenment upon hearing these words. Later, he lived in Yingtian Wanshou Temple, instructing the assembly: 'Mountain flowers are scattered, failing Kongsheng (空生，Subhuti, one of the ten great disciples of the Buddha, known for understanding emptiness). Mountain grasses are disheveled, advocating Siri (室利，auspiciousness). Startling the Yue God to bow his head, and the Earth God to put his palms together. The iron ox of Shanfu (陜府，around present-day Shaanxi) has nowhere to be released, the stone statue of Jiazhou (嘉州，present-day Leshan, Sichuan) reveals its entire body.' Speaking like this, many misunderstand. May I ask everyone, a phrase that does not involve spring and autumn (不涉春秋，not falling into verbal expression), how should it be said?' After a long silence, he said: 'Without the spring breeze, the flowers will not bloom, and when the flowers bloom, they are blown away by the wind.' He gave a shout.
Successor of Zen Master Ben of Yuquan Temple
Zen Master Qiyue of Huguo Temple in Jingzhou
Ascended the hall to preach. A monk asked: 'The cliff stands a thousand feet, not a drop of water can leak through, is it still permissible for students to ask for instruction?' Zen Master Qiyue said: 'What do you ask?' The monk said: 'Matters of upward striving.' Zen Master Qiyue said: 'The director (維那，a temple position) is not here.' The monk said: 'Don't blame me for offending the abbot.' Zen Master Qiyue said: 'The proper decree has already been implemented.' Then he said: 'Exhausting the external has no direction, investigating the internal has no inside or outside, application...'
萬般。無可比擬。分明向汝諸人道。佛性精魂總不是。
福嚴宗禪師法嗣
衡州花葯宗勝義然禪師
僧問。臨濟血脈。請師直道。師曰。虛空里揚眉。默地裡點頭。曰莫只者便是么。師曰。是即是。作么生會。僧卻點首。師曰。者賊好吃棒。曰賊賊。便歸眾。師曰。三十棒。一棒也較不得 示眾。心心心。青山綠水高且深。若人識得無他旨。相對事法總平沉。是你諸人總識得。為什麼七十二峰。儼然依舊。試說看。
衡州南嶽承天智昱禪師
僧問。如何是佛。師曰。髮長僧貌醜。曰意旨如何。師曰。腦門后合掌 問如何是祖師西來意。師曰。石廩峰高。曰意旨如何。師曰。遊人罕到 問如何是和尚家風。師曰。紙帳繩床。曰客來如何祇待。師曰。山中石耳 宋神宗元豐乙丑四月。沐浴淨髮。趺坐而逝。茶毗。齒舌眼睛不壞。
太子廣禪師法嗣
太原龍門山勝善清照禪師
僧問。變凡作聖即不問。點鐵成金事若何。師曰。直下無私處。觸目盡光輝。曰恁么則清光生掌上。喜氣發眉間也。師曰。既能知自理。何用苦忉忉 問天高地厚。萬物皆從。未審和尚從與不從。師曰。春來花爛熳。曰金雞回碧落。玉兔上長空。師曰。同道方知。曰學人今日承恩。師曰。且莫錯認。
【現代漢語翻譯】 萬般（各種各樣）。無可比擬（沒有可以相比的）。分明向汝諸人道（明白地告訴你們各位）。佛性精魂總不是（佛性、精神靈魂都不是）。
福嚴宗禪師法嗣（福嚴宗禪師的弟子）
衡州花葯宗勝義然禪師（衡州花葯宗勝義然禪師）
僧問（僧人問）。臨濟血脈（臨濟宗的傳承）。請師直道（請禪師直接說明）。師曰（禪師說）。虛空里揚眉（在虛空中揚起眉毛），默地裡點頭（默默地點頭）。曰（僧人說）。莫只者便是么（難道這就是嗎）？師曰（禪師說）。是即是（是就是），作么生會（怎麼理解）？僧卻點首（僧人卻點頭）。師曰（禪師說）。者賊好吃棒（這個賊喜歡捱打）。曰（僧人說）。賊賊（賊賊）。便歸眾（便回到僧眾中）。師曰（禪師說）。三十棒（三十棒），一棒也較不得（一棒也不能少）。示眾（開示大眾）。心心心（心啊心）。青山綠水高且深（青山綠水高遠而深邃）。若人識得無他旨（如果有人認識到這一點就沒有其他宗旨了），相對事法總平沉（相對的事物法則都歸於平靜）。是你諸人總識得（是你們各位都認識到），為什麼七十二峰（為什麼七十二座山峰），儼然依舊（依然如故）。試說看（試著說說看）。
衡州南嶽承天智昱禪師（衡州南嶽承天智昱禪師）
僧問（僧人問）。如何是佛（什麼是佛）？師曰（禪師說）。髮長僧貌醜（頭髮長了僧人的相貌就醜陋了）。曰（僧人說）。意旨如何（意旨是什麼）？師曰（禪師說）。腦門后合掌（在腦門后合掌）。問（僧人問）如何是祖師西來意（什麼是祖師西來的意義）？師曰（禪師說）。石廩峰高（石廩峰很高）。曰（僧人說）。意旨如何（意旨是什麼）？師曰（禪師說）。遊人罕到（遊人很少到達）。問（僧人問）如何是和尚家風（什麼是和尚的家風）？師曰（禪師說）。紙帳繩床（紙帳篷和繩床）。曰（僧人說）。客來如何祇待（客人來了如何招待）？師曰（禪師說）。山中石耳（山中的石耳）。宋神宗元豐乙丑四年（1085年）四月。沐浴淨髮（洗澡洗頭），趺坐而逝（盤腿坐化而逝）。茶毗（火化）。齒舌眼睛不壞（牙齒、舌頭、眼睛沒有燒壞）。
太子廣禪師法嗣（太子廣禪師的弟子）
太原龍門山勝善清照禪師（太原龍門山勝善清照禪師）
僧問（僧人問）。變凡作聖即不問（變凡人為聖人暫且不問），點鐵成金事若何（點鐵成金的事情如何）？師曰（禪師說）。直下無私處（直接了當沒有私心的地方），觸目盡光輝（所見之處都是光輝）。曰（僧人說）。恁么則清光生掌上（這樣說來清光就生在掌上），喜氣發眉間也（喜悅之氣就發在眉間了）。師曰（禪師說）。既能知自理（既然能夠知道自己的道理），何用苦忉忉（何必苦苦憂愁）。問（僧人問）天高地厚（天高地厚），萬物皆從（萬物都順從），未審和尚從與不從（不知道和尚順從不順從）？師曰（禪師說）。春來花爛熳（春天來了花朵爛漫）。曰（僧人說）。金雞回碧落（金雞回到碧落），玉兔上長空（玉兔登上天空）。師曰（禪師說）。同道方知（同道的人才知道）。曰（僧人說）。學人今日承恩（學人今天承蒙恩惠）。師曰（禪師說）。且莫錯認（暫且不要錯認）。
【English Translation】 All kinds. Incomparable. Clearly I tell you all, the Buddha-nature, the essence of the soul, are not it.
Dharma heir of Zen Master Fuyan Zong
Zen Master Zong Shengyi Ran of Huayao in Hengzhou
A monk asked: 'The bloodline of Linji (Linji school of Chan Buddhism), please Master speak directly.' The Master said: 'Raising eyebrows in emptiness, nodding silently.' The monk said: 'Is that it?' The Master said: 'It is, but how do you understand it?' The monk then nodded. The Master said: 'This thief deserves a beating.' The monk said: 'Thief, thief,' and then returned to the assembly. The Master said: 'Thirty blows, not one less.' He addressed the assembly: 'Mind, mind, mind. Green mountains and clear waters, high and deep. If one understands this, there is no other purpose. Relative phenomena are all leveled and submerged. You all understand this, but why do the seventy-two peaks remain as they are? Try to explain.'
Zen Master Zhi Yu of Chengtian Temple in Nanyue, Hengzhou
A monk asked: 'What is Buddha?' The Master said: 'Long hair, an ugly monk's appearance.' The monk said: 'What is the meaning?' The Master said: 'Clasping hands behind the head.' The monk asked: 'What is the meaning of the Patriarch's coming from the West?' The Master said: 'Stone Granary Peak is high.' The monk said: 'What is the meaning?' The Master said: 'Few travelers reach it.' The monk asked: 'What is the style of the Abbot's family?' The Master said: 'Paper tent and rope bed.' The monk said: 'How do you treat guests?' The Master said: 'Stone ears in the mountains.' In the fourth month of the year Yichou (1085) of the Yuanfeng era of Emperor Shenzong of the Song Dynasty, he bathed and purified his hair, sat in full lotus posture, and passed away. After cremation, his teeth, tongue, and eyes remained intact.
Dharma heir of Zen Master Prince Guang
Zen Master Qingzhao of Shengshan Temple on Dragon Gate Mountain in Taiyuan
A monk asked: 'Transforming the ordinary into the holy is not what I ask, but how about turning iron into gold?' The Master said: 'Directly, without selfishness, everything in sight is radiant.' The monk said: 'In that case, clear light is born on the palm, and joy emanates from between the eyebrows.' The Master said: 'Since you can understand your own principles, why bother with such distress?' The monk asked: 'Heaven is high, earth is deep, and all things follow. I don't know whether the Abbot follows or not?' The Master said: 'When spring comes, the flowers are in full bloom.' The monk said: 'The golden rooster returns to the blue sky, and the jade rabbit ascends to the long sky.' The Master said: 'Only those of the same path know.' The monk said: 'This student receives your grace today.' The Master said: 'Don't misunderstand.'
南嶽下十三世
大溈喆禪師法嗣
東涼智海普融道平禪師
上堂。山僧不會佛法。為人總沒來由。或時半開半合。或時全放全收。還如萬人叢里冷地掉個石頭。忽然打著一個。方知觸處周流 上堂。趙州有四門。門門通大道。玉泉有四路。路路透長安。門門通大道。畢竟誰親到。路路透長安。分明進步看。拍膝一下曰。歲晚未歸客。西風門外寒 上堂。舉盤山示眾曰。似地擎山。不知山之孤峻。如石含玉。不知玉之無瑕。古人恁么說話。大似抱贓叫屈。智海門下。人人慷慨。生擒虎兕。活捉獰龍。眼裡著得須彌山。耳里著得大海水。遂拈拄杖曰。不是向人夸伎倆。丈夫標緻合如斯。卓拄杖。下座。
洪州泐潭景祥禪師
建昌南城傅氏子。僧問。如何是祖師西來意。師曰。十個指頭八個了 問我手何似佛手。師曰。金鍮難辯。曰我腳何似驢腳。師曰。黃龍路險。曰人人有個生緣。如何是和尚生緣。師曰。把定要津。不通凡聖 中秋上堂。靈山話。曹溪指。放過初生斫額底。未問龍眠老古錐。昨夜三更轉向西。正當恁么時。有人問。如何是月。嚮明暗未分處。道得一句。便與古人。共出一隻手。如或未然。寶峰不免依模畫樣。應個時節。乃打一圓相曰。清光萬古復千古。豈止人間
【現代漢語翻譯】 現代漢語譯本
南嶽下第十三世
大溈喆禪師的法嗣
東涼智海普融道平禪師
上堂：山僧我不會佛法，為人處世總是沒有來由。有時半開半合，有時全放全收。就像在萬人叢中冷不防地扔出一塊石頭，忽然打著一個人，才知道觸處都是周流。（周流：指佛法無處不在）
上堂：趙州有四門，門門通大道；玉泉有四路，路路透長安。門門通大道，到底是誰親自到達？路路透長安，分明進步看。拍膝一下說：『歲晚未歸客，西風門外寒。』
上堂：舉盤山禪師開示眾人說：『似地擎山，不知山之孤峻；如石含玉，不知玉之無瑕。』古人這樣說話，太像抱了贓物喊冤。智海門下，人人慷慨，生擒虎兕（sì）（虎和犀牛），活捉獰龍。眼裡裝得下須彌山（Sumeru），耳里裝得下大海水。』於是拿起拄杖說：『不是向人誇耀伎倆，大丈夫的標緻本該如此。』放下拄杖，走下禪座。
洪州泐（lè）潭景祥禪師
建昌南城傅氏之子。有僧人問：『如何是祖師西來意？』禪師說：『十個指頭八個了。』問：『我的手像佛手嗎？』禪師說：『金和鍮（tōu）難以分辨。』說：『我的腳像驢腳嗎？』禪師說：『黃龍路險。』說：『人人有個生緣，如何是和尚生緣？』禪師說：『把定要津，不通凡聖。』
中秋上堂：靈山（鷲峰山，釋迦牟尼佛說法的場所）的話，曹溪（廣東曹溪山，六祖慧能弘揚禪宗的場所）的指引，放過了初生就砍額頭的人。未問龍眠（李公麟，北宋畫家，以畫馬著稱）老古錐（比喻有智慧的人），昨夜三更轉向西。正當這個時候，有人問：『如何是月？』嚮明暗未分之處，說得出一句話，便與古人，共出一隻手。如果不是這樣，寶峰（景祥禪師的別號）不免依樣畫葫蘆，應個時節。』於是打一個圓相說：『清光萬古復千古，豈止人間。』
【English Translation】 English version
The Thirteenth Generation from Nanyue
A Disciple of Zen Master Zhezhi of Dawei
Zen Master Zhihai Purong Daoping of Dongliang
Entering the Hall: This mountain monk does not understand the Buddha-dharma, and my dealings with people are always without rhyme or reason. Sometimes half-open, half-closed; sometimes fully released, fully retracted. It's like throwing a stone unexpectedly into a crowd of ten thousand people, suddenly hitting someone, and then realizing that it flows everywhere. (Zhouliu: refers to the omnipresence of the Buddha-dharma)
Entering the Hall: Zhao Zhou has four gates, each gate leads to the great road; Yuquan has four roads, each road leads to Chang'an. Each gate leads to the great road, but who has personally arrived? Each road leads to Chang'an, clearly watch your progress. He clapped his knee and said, 'Late in the year, the traveler has not returned; the west wind is cold outside the gate.'
Entering the Hall: He cited what Zen Master Panshan said to the assembly: 'Like the earth supporting the mountain, unaware of the mountain's solitary height; like a stone containing jade, unaware of the jade's flawlessness.' The ancients spoke like this, much like holding stolen goods and crying injustice. Under Zhihai's gate, everyone is generous, capturing tigers and rhinoceroses (si) alive, and catching fierce dragons alive. Their eyes can hold Mount Sumeru, (Sumeru) and their ears can hold the ocean.' Then he picked up his staff and said, 'It's not to show off my skills to others; a true man's demeanor should be like this.' He struck the staff and descended from the seat.
Zen Master Jingxiang of Letan in Hongzhou
The son of the Fu family of Nancheng, Jianchang. A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The Zen master said, 'Eight out of ten fingers are gone.' Asked, 'Is my hand like the Buddha's hand?' The Zen master said, 'Gold and brass are hard to distinguish.' Said, 'Are my feet like donkey's feet?' The Zen master said, 'The road to Huanglong is dangerous.' Said, 'Everyone has a birth affinity, what is the abbot's birth affinity?' The Zen master said, 'Hold the key pass, not allowing passage to the mundane or the sacred.'
Entering the Hall on Mid-Autumn Festival: The words of Ling Shan (Vulture Peak Mountain, where Shakyamuni Buddha preached), the guidance of Cao Xi (Mount Cao Xi in Guangdong, where the Sixth Patriarch Huineng promoted Zen Buddhism), let go of those who have their foreheads cut at birth. Without asking the old Gu Chui (an analogy for a wise person) of Longmian (Li Gonglin, a painter of the Northern Song Dynasty, known for painting horses), last night at the third watch, he turned to the west. At this very moment, someone asks, 'What is the moon?' Towards the place where light and darkness are not yet distinguished, if you can say a word, you will join hands with the ancients. If not, Baofeng (another name for Zen Master Jingxiang) will inevitably imitate and respond to the season.' Then he drew a circle and said, 'The clear light is eternal, not just in the human world.'
一夜看 問僧。達磨西歸。手攜只履。當時何不兩隻都將去。曰此土也要留個訊息。師曰。一隻腳在西天。一隻腳在東土。著甚來由。僧無語 問僧。唯一堅密身。一切塵中現。如何是塵中現底身。僧指香爐曰。這個是香爐。師曰。帶累三世諸佛。生陷地獄。僧罔措。師便打 師不安次。有僧問。和尚近日尊候如何。師曰。土地前燒二陌紙著 師常叉手夜坐。如對大賓。初坐手與趺綴。至五鼓必齊膺。因號祥叉手。
和州光孝慧蘭禪師
不知何許人。自號碧落道人。嘗以觸衣書七佛名。叢林稱為蘭布裈。有擬草菴歌。具載普燈。建炎末。金人犯淮。執師見營長。長曰。聞我名否。師曰。我所聞者。唯大宋天子之名。長恚。令左右以錘擊之。錘至輒斷壞。長驚異。延麾下敬事之。經旬。師索薪自焚。無敢供者。親拾薪成龕。怡然端坐。煙焰一起。流光四騰。眾跪伏。灼膚者多。火絕。得五色舍利。並其骨而北歸。所執僧尼。悉得自便。和人至今詠之。
潭州東明智海仁仙禪師
吉安泰和萬氏子。幼事靜工。無適俗韻。出家為金公弟子。受具遊方。依東林玉澗最久。晚抵仰山。陸沉眾中。佛印獨異之。師方銳志于學書翰墨。印呵曰。子本學道。爲了生死。反從事語言筆墨。于道何益。師於是棄去
【現代漢語翻譯】 現代漢語譯本 一夜看禪師問僧人：『達磨（Bodhidharma，禪宗始祖）西歸時，手裡拿著一隻鞋子。當時為什麼不把兩隻都帶走呢？』僧人回答：『這片土地也要留下一些訊息。』禪師說：『一隻腳在西天，一隻腳在東土，這是什麼緣由？』僧人無語。 禪師問僧人：『唯一堅密身，一切塵中現。如何是塵中顯現的那個身？』僧人指著香爐說：『這個是香爐。』禪師說：『連累了三世諸佛，生生陷入地獄。』僧人不知所措，禪師便打了他。 禪師身體不適，有僧人問：『和尚近日身體如何？』禪師說：『在土地神前燒了二陌紙錢。』 禪師常常叉手夜坐，如同面對大賓。開始坐時，手與腳相接，到五更時必定齊于胸前。因此被稱為祥叉手。
和州光孝慧蘭禪師 不知是哪裡人，自號碧落道人。曾經用觸衣書寫七佛名號。叢林中稱他為蘭布裈。有擬草菴歌，詳細記載在《普燈錄》中。建炎末年（1130年左右），金人侵犯淮河，抓住了禪師，帶去見營長。營長說：『聽說過我的名字嗎？』禪師說：『我所聽說的，只有大宋天子的名字。』營長惱怒，命令左右用錘子擊打他。錘子一碰到禪師就斷裂損壞。營長感到驚異，把他請到麾下恭敬侍奉。過了十幾天，禪師索要柴火要自焚，沒有人敢提供。禪師親自撿柴堆成柴堆，怡然端坐。煙焰一起，光芒四射。眾人跪伏，被灼傷面板的人很多。火熄滅后，得到五色舍利，連同他的骨頭一起被送回北方。被金人抓走的僧尼，都得以各自方便。和州人至今還在歌頌他。
潭州東明智海仁仙禪師 吉安泰和萬氏之子。從小就喜歡安靜，沒有世俗的韻味。出家做了金公的弟子，受戒后四處遊歷，在東林玉澗那裡待的時間最長。晚年到達仰山，默默無聞地待在眾人之中。佛印禪師唯獨對他另眼相看。禪師當時正銳意學習書法，佛印呵斥他說：『你本是學道的，爲了了生死，反而從事語言筆墨，對修道有什麼益處？』禪師於是放棄了書法。
【English Translation】 English version One night, Chan Master Yi Ye asked a monk: 'When Dharma (Bodhidharma, the first patriarch of Zen) returned to the West, he carried only one shoe. Why didn't he take both shoes with him at that time?' The monk replied: 'This land also needs to leave some news.' The Chan Master said: 'One foot is in the Western Heaven, and one foot is in the Eastern Land. What is the reason for this?' The monk was speechless. The Chan Master asked a monk: 'The only firm and solid body manifests in all dust. What is the body that manifests in the dust?' The monk pointed to the incense burner and said: 'This is an incense burner.' The Chan Master said: 'It implicates the Buddhas of the three worlds, causing them to fall into hell.' The monk was at a loss, and the Chan Master hit him. The Chan Master was unwell, and a monk asked: 'How is the Master's health recently?' The Chan Master said: 'I burned two strings of paper money in front of the Land God.' The Chan Master often sat at night with his hands clasped, as if facing a great guest. When he first sat down, his hands and feet were connected, and by the fifth watch, they were sure to be level with his chest. Therefore, he was called Xiang Clasping Hands.
Chan Master Huilan of Guangxiao Temple in Hezhou It is not known where he was from, he called himself Bilo Taoist. He once wrote the names of the Seven Buddhas on his clothes. In the jungle, he was called Lan Bukun. There is a song imitating the Thatched Cottage Song, which is recorded in detail in the 'Universal Lamp Record'. At the end of Jianyan (around 1130 AD), the Jin people invaded the Huai River and captured the Chan Master, taking him to see the camp commander. The camp commander said: 'Have you heard of my name?' The Chan Master said: 'What I have heard is only the name of the Emperor of the Great Song.' The camp commander was angry and ordered his men to strike him with a hammer. The hammer broke and was damaged as soon as it touched the Chan Master. The camp commander was surprised and invited him to his command to serve him respectfully. After ten days, the Chan Master asked for firewood to burn himself, but no one dared to provide it. The Chan Master personally picked up firewood and built a pyre, sitting upright with joy. As soon as the smoke and flames rose, the light shone in all directions. The crowd knelt down, and many were burned. After the fire went out, five-colored sariras were obtained, and his bones were sent back to the north. The monks and nuns who were captured by the Jin people were all able to do as they pleased. The people of Hezhou still sing about him today.
Chan Master Renxian of Dongming Zhihai Temple in Tanzhou He was the son of the Wan family in Taihe, Ji'an. From a young age, he liked quietness and had no worldly charm. He became a disciple of Jin Gong after leaving home, and traveled around after being ordained. He stayed at Yujian in Donglin for the longest time. In his later years, he arrived at Yangshan and stayed silently among the crowd. Only Chan Master Foyin regarded him differently. The Chan Master was then determined to study calligraphy, and Chan Master Foyin scolded him: 'You are originally studying the Way, for the sake of ending birth and death, but instead you are engaged in language and writing. What benefit is there to cultivating the Way?' The Chan Master then abandoned calligraphy.
。依大溈者十年。真如門墻壁立。師獨受印可。及真如赴詔住上都相國。師乃首眾。衡陽花葯。分座說法。開法城東之東明。俄遷湘西嶽麓。無何。麓厄於火。道俗驚嗟。師縛屋而居十年間。成梵釋龍天宮矣。開堂日 僧問。世尊出世。梵王前引。帝釋后隨。和尚出世。有何祥瑞。師曰。任是百千諸佛。一時趕向水牯欄里。曰有何祥瑞。師曰。山僧不曾眼花 問進前三步時如何。師曰。撞頭磕額。曰退後三步時如何。師曰。墮坑落塹。曰不進不退時如何。師曰。立地死漢 師于宋徽宗宣和己亥七月九日。以平生道具付侍者。使集眾估唱。黎明漱盥罷。坐丈室敘出世本末。囑以行道。說偈為別。有善暹。請少留。師約退右脅而逝。壽六十二。臘四十二。塔于西崦舜塘之陰。
泗州普照曉欽明悟禪師
僧問。師唱誰家曲。宗風嗣阿誰。師曰。東邊更近東。曰溈山的子。智海親孫也。師曰。卻笑傍人把釣竿 上堂。引手撮空。展轉莫及。翻身擲影。徒自勞形。當面拈來。卻成蹉過。畢竟如何。拍禪床曰。洎合錯商量。
廬山東林自遵正覺禪師
上堂。十五日已前。放過一著。十五日已后。未可商量。正當十五日。試道一句看。良久曰。山色翠秾春雨歇。柏庭香擁木蘭開。
潭州福嚴真禪師
【現代漢語翻譯】 現代漢語譯本： 依止大溈慧佑禪師十年，真如寺的門墻高聳壁立，慧南禪師獨自受到慧佑禪師的印可。等到真如慧佑禪師奉詔前往上都（今北京）的相國寺居住，慧南禪師便開始帶領大眾，在衡陽花葯寺分座說法。之後在法城東邊的東明寺開法，不久又遷往湘西的嶽麓寺。沒過多久，嶽麓寺遭遇火災，僧人和俗人都驚恐嘆息。慧南禪師便在被燒燬的寺廟舊址上搭建房屋居住，十年間，將這裡建成了如同梵釋龍天宮殿一般。開堂說法那天，有僧人問道：『世尊（釋迦牟尼）出世時，有梵天王在前面引導，帝釋天在後面跟隨，和尚您出世時，有什麼祥瑞？』慧南禪師說：『就算是成百上千的諸佛，一時都趕到水牛欄里去。』僧人問：『有什麼祥瑞呢？』慧南禪師說：『山僧我可沒眼花。』又有人問：『向前走三步時如何？』慧南禪師說：『撞頭磕額。』問：『向後退三步時如何？』慧南禪師說：『掉進坑裡。』問：『不進不退時如何？』慧南禪師說：『立地而死的漢子。』慧南禪師在宋徽宗宣和年間己亥年（1119年）七月九日，將平生所用的法器交給侍者，讓侍者召集眾人估價出售。黎明洗漱完畢后，坐在丈室裡敘述自己出世的本末，囑咐弟子們要努力修行。說完偈語作為告別。有位名叫善暹的弟子，請求慧南禪師稍微多留一會兒，慧南禪師於是側著右邊身體安詳去世，享年六十二歲，僧臘四十二年。塔建在西崦舜塘的北面。 泗州普照曉欽明悟禪師 有僧人問道：『和尚您唱的是誰家的曲調？您的宗風傳承自哪位祖師？』明悟禪師說：『東邊更近東。』僧人說：『您是溈山靈佑禪師的子孫，智海禪師的親孫啊。』明悟禪師說：『真可笑那些拿著釣竿在旁邊的人。』明悟禪師上堂說法時，做出用手抓取天空的姿勢，說：『輾轉騰挪也無法觸及。』又做出翻身投擲身影的姿勢，說：『只是徒勞地耗費精力。』『當面拈來，卻反而錯過了。』『到底應該如何呢？』於是拍了一下禪床，說：『簡直是錯打了算盤。』 廬山東林自遵正覺禪師 上堂說法時說：『十五日之前，已經放過一著。十五日之後，無可商量。正當十五日，試著說一句看看。』良久之後說：『山色翠綠濃郁，春雨已經停歇，柏樹庭院香氣環繞，木蘭花正在盛開。』 潭州福嚴真禪師
【English Translation】 English version: After relying on Great Wei Huinan (Great Wei Huinan, a Chan master) for ten years, the walls of Zhenru Temple (Zhenru Temple, a Buddhist temple) stood tall and firm. Huinan alone received the seal of approval from Huinan. When Zhenru Huinan went to live in Xiangguo Temple (Xiangguo Temple, a Buddhist temple) in the capital city (present-day Beijing) by imperial order, Huinan then led the assembly, lecturing and expounding the Dharma at Huayao Temple (Huayao Temple, a Buddhist temple) in Hengyang. He initiated the Dharma at Dongming Temple (Dongming Temple, a Buddhist temple) east of Facheng, and soon moved to Yuelu Temple (Yuelu Temple, a Buddhist temple) in western Hunan. Before long, Yuelu Temple was struck by fire, and monks and laypeople alike were shocked and lamented. Huinan built houses on the ruins of the burned temple and lived there. Within ten years, he transformed the place into a palace resembling the Brahma, Shakra, Dragon, and Deva heavens. On the day of the Dharma opening ceremony, a monk asked: 'When the World-Honored One (Shakyamuni Buddha) appeared in the world, Brahma (Brahma, a Hindu god adopted into Buddhism) led the way, and Indra (Indra, a Hindu god adopted into Buddhism) followed behind. When you, Master, appear in the world, what auspicious signs are there?' Huinan said: 'Even if hundreds of thousands of Buddhas were to rush into a water buffalo pen all at once.' The monk asked: 'What auspicious signs are there?' Huinan said: 'This mountain monk's eyes have not yet failed.' Someone asked: 'What is it like when taking three steps forward?' Huinan said: 'Bumping your head and knocking your forehead.' Asked: 'What is it like when taking three steps back?' Huinan said: 'Falling into a pit.' Asked: 'What is it like when neither advancing nor retreating?' Huinan said: 'A dead man standing still.' On the ninth day of the seventh month in the year of Jihai (1119 AD) during the Xuanhe reign of Emperor Huizong of the Song Dynasty (Song Dynasty, 960-1279 AD), Huinan entrusted his lifelong Dharma tools to his attendant, instructing him to gather the assembly and have them appraised and sold. After washing and grooming at dawn, he sat in his room and recounted the beginning and end of his appearance in the world, exhorting his disciples to diligently practice the Way. He spoke a verse as a farewell. A disciple named Shanxian requested Huinan to stay a little longer. Huinan then passed away peacefully, lying on his right side, at the age of sixty-two, with forty-two years as a monk. His stupa was built on the north side of Shuntang in Xiyan. Chan Master Xiaochin Mingwu of Puzhao Temple in Sizhou A monk asked: 'Whose tune does the Master sing? Whose lineage does the Dharma tradition inherit?' Mingwu said: 'East is even closer to the east.' The monk said: 'You are a descendant of Weishan Lingyou (Weishan Lingyou, a Chan master) and a direct grandson of Zhiyue.' Mingwu said: 'It's laughable to see those people holding fishing rods on the sidelines.' When Mingwu ascended the Dharma seat, he made a gesture of grabbing the sky with his hand and said: 'Twisting and turning, it cannot be reached.' He then made a gesture of turning around and throwing his shadow, saying: 'It's just a waste of effort.' 'Picking it up right in front of your face, you still miss it.' 'What should be done after all?' Then he slapped the Zen bed and said: 'It's simply a miscalculation.' Chan Master Zizun Zhengjue of Donglin Temple in Lushan Ascending the Dharma seat, he said: 'Before the fifteenth day, one move has already been missed. After the fifteenth day, there is nothing to discuss. Right on the fifteenth day, try to say a word.' After a long silence, he said: 'The mountain colors are lush and green, the spring rain has stopped, the cypress courtyard is surrounded by fragrance, and the magnolia flowers are in full bloom.' Chan Master Zhen of Fuyan Temple in Tanzhou
上堂。福嚴山上云。舒捲任朝昏。忽爾平地。客來難討門。
潭州東明遷禪師
久侍真如。晚居溈山。真如庵忠道者。高其風每叩之。一日閱首楞嚴次。忠問。如我按指。海印發光。佛意如何。師曰。釋迦老子。好與二十棒。曰為甚麼如此。師曰。用按指作么。曰汝暫舉心。塵勞先起。又作么生。師曰。亦是海印發光。
雪竇雅禪師法嗣
衢州光孝普印慈覺禪師
泉州許氏子。室中嘗問僧。父母未生已前。在甚麼處行履。僧擬對。即打出。或曰。達磨在你腳下。僧擬看。亦打出。或曰道道。僧擬開口。復打出。
慶善震禪師法嗣
杭州慶善院普能禪師
上堂。事不獲已。與諸人葛藤。一切眾生。祇為心塵未脫。情量不除。見色聞聲。隨波逐浪。流轉三界。汩沒四生。致使正見不明。觸途成滯。若也是非齊泯。善惡都忘。坐斷報化佛頭。截卻聖凡途路。到者里。方有少許相應。直饒如是。衲僧分上。未為奇特。何故如此。才有是非。紛然失心 上堂。拈拄杖曰。未入山僧手中。萬法宛然。既入山僧手中。復有何事。良久曰。有意氣時添意氣。不風流處也風流。卓拄杖一下。
凈土思禪師法嗣
杭州靈鳳山萬壽法詮禪師
僧問。如何是佛。師
【現代漢語翻譯】 現代漢語譯本 禪師上堂說法。福嚴山上的僧人說，云的舒捲變化，任憑早晨和黃昏。忽然之間一片平地，有客人來訪也難以找到門徑。
潭州東明遷禪師
長久侍奉真如（佛教用語，指事物的真實如是的本性）。晚年居住在溈山。真如庵的忠道者，非常敬佩他的風範，經常向他請教。有一天，忠道者閱讀《首楞嚴經》時問道：『如果我按指，海印（佛教用語，指如來藏所含藏的一切法，如海能印現萬物）發光，佛的用意是什麼？』禪師說：『釋迦老子，應該打二十棒。』忠道者問：『為什麼這樣說？』禪師說：『用按指做什麼？』忠道者說：『你稍微動念，塵勞（佛教用語，指塵世的煩惱）就先產生了，又該怎麼辦？』禪師說：『這也是海印發光。』
雪竇雅禪師的法嗣
衢州光孝普印慈覺禪師
是泉州許氏的兒子。禪師在室內經常問僧人：『父母未生你之前，你在什麼地方行走？』僧人剛要回答，就被打出去。或者說：『達磨（菩提達摩，禪宗始祖）在你腳下。』僧人剛要看，也被打出去。或者說：『道！道！』僧人剛要開口，又被打出去。
慶善震禪師的法嗣
杭州慶善院普能禪師
上堂說法。『事到如今，不得已和你們糾纏不清。一切眾生，只因爲心中的塵埃沒有脫落，情識思量沒有去除，見色聞聲，隨波逐流，在三界（佛教用語，指欲界、色界、無色界）中流轉，在四生（佛教用語，指卵生、胎生、濕生、化生）中沉沒，導致正見不明，處處成為障礙。如果能將是非善惡全部泯滅，斬斷報身佛（佛教用語，指佛為教化眾生而顯現的應化之身）和化身佛（佛教用語，指佛為酬償往昔業力而顯現的果報之身）的頭顱，截斷聖人和凡人的道路，到達這個境界，才能稍微有些相應。即使這樣，對於衲僧（指僧人）來說，也不算奇特。』為什麼這樣說？『只要有是非之念，就會心煩意亂。』上堂說法。拿起拄杖說：『未入山僧手中，萬法宛然存在。既入山僧手中，又有什麼事呢？』停頓片刻說：『有意氣時更添意氣，不風流處也顯得風流。』用拄杖敲擊一下。
凈土思禪師的法嗣
杭州靈鳳山萬壽法詮禪師
僧人問道：『什麼是佛？』禪師
【English Translation】 English version Delivering a sermon. The monks on Mount Fuyan said, 'The clouds roll and unfurl, subject to morning and dusk. Suddenly, a flat ground appears, making it difficult for guests to find the gate.'
Chan Master Qian of Dongming in Tanzhou
He served Zhenru (the true suchness, the ultimate reality) for a long time and resided at Mount Wei in his later years. Zhong Daozhe of Zhenru Hermitage admired his demeanor and often consulted him. One day, while reading the Shurangama Sutra, Zhong asked, 'If I press my finger, and the sea-seal (the samadhi in which all things are reflected) emits light, what is the Buddha's intention?' The master said, 'Shakyamuni Buddha deserves twenty blows.' Zhong asked, 'Why is that?' The master said, 'What is the use of pressing your finger?' Zhong said, 'If you just raise a thought, defilements (worldly troubles) arise first, what should be done?' The master said, 'That is also the sea-seal emitting light.'
Dharma heir of Chan Master Ya of Xuedou
Chan Master Ci Jue Puyin of Guangxiao in Quzhou
He was a son of the Xu family in Quanzhou. In his room, he often asked monks, 'Before your parents gave birth to you, where were you walking?' As soon as a monk tried to answer, he would be struck out. Or he would say, 'Bodhidharma (the first patriarch of Zen) is under your feet.' As soon as a monk tried to look, he would also be struck out. Or he would say, 'Tao! Tao!' As soon as a monk tried to open his mouth, he would be struck out again.
Dharma heir of Chan Master Zhen of Qingshan
Chan Master Puneng of Qingshan Monastery in Hangzhou
Delivering a sermon. 'Having come to this, I have no choice but to entangle with you all. All sentient beings, only because the dust in their hearts has not been removed, and their emotional thoughts have not been eliminated, see forms and hear sounds, following the waves, transmigrating in the Three Realms (the realm of desire, the realm of form, and the realm of formlessness), and sinking in the Four Births (birth by egg, birth by womb, birth by moisture, and birth by transformation), leading to unclear right views and obstacles everywhere. If one can extinguish all right and wrong, and forget all good and evil, cut off the heads of the Reward Body Buddha (the Buddha's body of merit) and the Transformation Body Buddha (the Buddha's manifested body), and sever the paths of saints and mortals, reaching this state, there can be a slight correspondence.' Even so, for a monastic (a monk), it is not remarkable. 'Why is that?' 'As long as there is a thought of right and wrong, the mind will be disturbed.' Delivering a sermon. Picking up a staff, he said, 'Before entering the mountain monk's hand, all dharmas are perfectly present. After entering the mountain monk's hand, what else is there?' After a moment of silence, he said, 'When there is spirit, add more spirit; even in an unromantic place, there is romance.' He struck the staff once.
Dharma heir of Chan Master Si of Pure Land
Chan Master Fa Quan of Wanshou Mountain in Lingfeng, Hangzhou
A monk asked, 'What is Buddha?' The master
曰。抱樁打拍浮。曰如何是法。師曰。黃泥彈子。曰如何是僧。師曰。剃除鬚髮。曰三寶外。還別有為人處也無。師舉起一指。僧曰不會。師曰。指在唯觀月。風來不動幡 上堂。德山棒。臨濟喝。儘是無風波匝匝。燈籠𨁝跳過青天。露柱魂驚頭腦裂。雖然如是。大似食鹽加得渴。喝一喝。
杭州慶善守隆禪師
開堂日。僧問。知師久蘊囊中寶。今日當筵略借看。師曰。多少分明。曰師子吼時全露現。文殊仗劍又如何。師曰。驚殺老僧 問千佛出世。各有奇祥。和尚今日以何為驗。師曰。木人把板雲中拍。曰意旨如何。師曰。石女拈笙水底吹 上堂。花簇簇。錦簇簇。鹽醬年來事事足。留得南泉打破鍋。分付沙彌煮晨粥。晨粥一任諸人吃。洗缽盂一句。作么生會。良久曰。多少人疑著。
護國月禪師法嗣
江陵府護國慧本禪師
僧問。有物先天地。無形本寂寥。未審。是甚麼物。師曰。一鋌墨。曰恁么則耀古照今去也。師曰。作么生是耀古照今底。僧便喝。師便打 上堂。好個時節。誰肯承當。茍或無人。不如惜取。良久曰。彈雀夜明珠。
南嶽下十四世
智海平禪師法嗣
東京凈因蹣庵繼成禪師
袁之宜春劉氏子。上堂。拈拄杖曰。清凈本然。云何忽生山
【現代漢語翻譯】 現代漢語譯本 僧人問道：『抱住木樁拍打水面，這是什麼意思？』禪師說：『黃泥彈子。』僧人問：『什麼是僧？』禪師說：『剃除鬚髮。』僧人問：『在佛法僧三寶之外，還有其他為人處世的道理嗎？』禪師舉起一根手指。僧人說：『不明白。』禪師說：『指在只為觀賞月亮，風來吹不動旗旛。』禪師上堂說法：『德山（唐代禪師）的棒喝，臨濟（唐代禪師）的棒喝，都是無風還要掀起波浪。燈籠突然跳過青天，露柱（石柱）驚嚇得頭腦破裂。雖然是這樣，卻好像吃鹽后更加口渴。』喝一聲。
杭州慶善守隆禪師
開堂日，僧人問道：『知道禪師您很久以來都蘊藏著珍寶，今天當著大家的面，能否稍微借來一看？』禪師說：『多麼分明啊！』僧人說：『師子吼（比喻佛法威嚴）時完全顯露，文殊（文殊菩薩）仗劍又如何呢？』禪師說：『嚇壞老僧了！』問：『千佛出世，各有奇異的徵兆，和尚您今天用什麼來驗證？』禪師說：『木頭人拿著拍板在雲中拍打。』問：『意旨如何？』禪師說：『石女（沒有生育能力的女子）拿著笙在水底吹奏。』禪師上堂說法：『花簇簇，錦簇簇，鹽醬等生活用品年年充足。留下南泉（唐代禪師）打破的鍋，分給沙彌（小和尚）煮早晨的粥。早晨的粥任憑你們吃，洗缽盂（和尚的飯碗）這句話，怎麼理解？』良久，禪師說：『多少人懷疑著。』
護國月禪師法嗣
江陵府護國慧本禪師
僧人問道：『有一樣東西先於天地而存在，沒有形狀本來寂靜空虛。請問，這是什麼東西？』禪師說：『一錠墨。』僧人說：『這樣說來，就能照耀古代，照亮今天了。』禪師說：『怎麼才是照耀古代，照亮今天呢？』僧人便喝了一聲。禪師便打了他。 禪師上堂說法：『好一個時節，誰肯承擔？如果沒有人，不如珍惜。』良久，禪師說：『彈雀的夜明珠。』
南嶽下十四世
智海平禪師法嗣
東京凈因蹣庵繼成禪師
袁州宜春劉氏之子。禪師上堂說法，拿起拄杖說：『清凈本然，為什麼忽然生出山河大地？』（山河大地指世間萬物）'
【English Translation】 English version A monk asked: 'Holding a stake and hitting the water, what does this mean?' The Zen master said: 'Mud pellets.' The monk asked: 'What is a monk?' The Zen master said: 'Shaving off beard and hair.' The monk asked: 'Besides the Three Treasures (Buddha, Dharma, Sangha), is there any other way to conduct oneself?' The Zen master raised a finger. The monk said: 'I don't understand.' The Zen master said: 'The finger is there only to view the moon; the wind comes but the banner does not move.' The Zen master ascended the hall and gave a Dharma talk: 'Deshan's (Zen master of the Tang Dynasty) staff, Linji's (Zen master of the Tang Dynasty) shout, are all creating waves where there is no wind. The lantern suddenly jumps across the blue sky, the pillar (stone pillar) is so frightened that its head cracks. Although it is like this, it is like drinking salt water to quench thirst.' He shouted once.
Zen Master Shoulong of Qingshan Temple in Hangzhou
On the opening day, a monk asked: 'Knowing that you, Zen master, have long possessed treasures, can you lend them to us for a brief look today?' The Zen master said: 'How clear it is!' The monk said: 'When the lion roars (a metaphor for the majesty of the Buddha's teachings), it is fully revealed. What about Manjusri (Manjusri Bodhisattva) wielding a sword?' The Zen master said: 'Scared the old monk!' Asked: 'When a thousand Buddhas appear in the world, each has unique auspicious signs. What will the abbot use to verify it today?' The Zen master said: 'A wooden man holds a clapper and beats it in the clouds.' Asked: 'What is the meaning?' The Zen master said: 'A stone woman (a woman without the ability to bear children) plays the sheng (a Chinese wind instrument) underwater.' The Zen master ascended the hall and gave a Dharma talk: 'Flowers in clusters, brocade in clusters, salt, soy sauce, and other daily necessities are sufficient every year. Leaving Nanquan's (Zen master of the Tang Dynasty) broken pot, distribute it to the Shami (novice monk) to cook morning porridge. Let everyone eat the morning porridge. How do you understand the sentence of washing the alms bowl (the monk's rice bowl)?' After a long silence, the Zen master said: 'How many people are doubting it?'
Dharma Successor of Zen Master Yue of Huguo Temple
Zen Master Huiben of Huguo Temple in Jiangling Prefecture
A monk asked: 'There is something that existed before heaven and earth, without form, originally silent and empty. May I ask, what is this thing?' The Zen master said: 'An ingot of ink.' The monk said: 'In that case, it can illuminate the past and illuminate the present.' The Zen master said: 'How is it to illuminate the past and illuminate the present?' The monk then shouted. The Zen master then hit him. The Zen master ascended the hall and gave a Dharma talk: 'What a good time, who is willing to take responsibility? If there is no one, it is better to cherish it.' After a long silence, the Zen master said: 'The night-shining pearl for shooting sparrows.'
Fourteenth Generation Under Nanyue
Dharma Successor of Zen Master Zhihai Ping
Zen Master Jicheng of Jingyin Temple in Tokyo
The son of the Liu family of Yichun, Yuan Prefecture. The Zen master ascended the hall and gave a Dharma talk, picking up his staff and saying: 'Purity is inherent, why did mountains and rivers suddenly arise?' (Mountains and rivers refer to all things in the world)'
河大地。看看。富樓那。穿過釋迦老子鼻孔。釋迦老子。鉆破虛空肚皮。且道。山河大地。在甚麼處。擲下拄杖。召大眾曰。虛空翻筋斗。向新羅國里去也。是你諸人。切忌認葉止啼。刻舟尋劍 上堂。茫茫儘是覓佛漢。舉世難尋閑道人。棒喝交馳成藥忌。了亡藥忌未天真 上堂。崑崙奴。著鐵褲。打一棒。行一步。爭似火中釣鱉。日裡藏冰。陰影門翻魍魎。虛空縛殺麻繩 上堂。狹路相逢且莫疑。電光石光已遲遲。若教直下三心徹。祇在如今一餉時。到這裡。直使問來答去。火迸星飛。互換主賓。照用得失。波翻嶽立。玉轉珠回。衲僧面前。了無交涉。豈不見。拈花鷲嶺。獨許飲光。問疾毗耶。誰當金粟。那知微笑已成途轍。縱使默然。未免風波。要須格外相逢始解。就中穎契還會么。一曲寥寥動今古。洛陽三十六峰西 上堂。舉不顧即差互。擬思量何劫悟。大眾。枯桑知天風。是顧不顧。海水知天寒。是思不思。且喚甚麼。作悟底道理。兔角杖頭挑法界。龜毛拂子舞三臺 上堂。鼻里音聲耳里香。眼中鹹淡舌元黃。意能覺觸身份別。冰室如春九夏涼。如斯見得。方知男子身中入定時。女子身中從定出。葵花觀日轉。犀紋玩月生。香楓化老人。螟𧖜成蜾[蟲*(嬴-口+(罩-卓))]。若也不知。苦哉佛陀耶。許
【現代漢語翻譯】 現代漢語譯本 河山大地，看看。富樓那（佛陀十大弟子之一，以善於說法著稱）。穿過釋迦老子（指釋迦牟尼佛）的鼻孔。釋迦老子。鉆破虛空的肚皮。且說，山河大地，在什麼地方？擲下拄杖。召集大眾說：『虛空翻筋斗，向新羅國（古代朝鮮半島上的國家）里去了也。』是你們這些人，切忌認葉止啼（用樹葉來哄小孩停止哭泣，比喻用虛假的東西來應付），刻舟尋劍（比喻拘泥守舊，不知變通）。 上堂（禪宗叢林中，住持升座說法）：茫茫然到處都是尋找佛的人，舉世難尋清閑的修行人。棒喝交加成了治病的藥方，了卻藥方還未算真正覺悟。 上堂：崑崙奴（指身強力壯的奴僕），穿著鐵褲。打一棒，走一步。怎比得上在火中釣鱉，在烈日下藏冰。陰影門裡翻出魍魎（傳說中的鬼怪），虛空里捆綁麻繩。 上堂：狹路相逢且莫遲疑，電光石火已經遲了。如果教你當下三心都徹悟，只在如今這一瞬間。到了這裡，直接使問來答去，火花飛濺。互相轉換主賓，照見運用得失，波濤翻滾山嶽聳立，玉石轉動珠子迴旋。在衲僧（指僧人）面前，了無瓜葛。豈不見，拈花微笑在靈鷲山（釋迦牟尼佛說法之地），唯獨允許迦葉（釋迦牟尼佛的十大弟子之一，以頭陀苦行著稱）領會。文殊菩薩（佛教四大菩薩之一，代表智慧）問疾在毗耶離城（古印度城市），誰能比得上維摩詰（在家菩薩，以智慧辯才著稱）？哪裡知道微笑已經成了途徑車轍，縱然是沉默不語，也難免風波。要須格外相逢才能理解。其中領會的人會么？一曲寥寥動今古，洛陽三十六峰西。 上堂：舉起時不顧及就已經差錯了，想要思量何時才能覺悟？大眾，枯桑樹知道天風，這是顧及還是不顧及？海水知道天寒，這是思量還是不思量？且說什麼，作為覺悟的道理？兔角杖頭挑起法界，龜毛拂子舞動三臺（古代星官名）。 上堂：鼻子里聽到音聲耳朵里聞到香味，眼睛裡嚐到鹹味舌頭里嚐到黃色。意識能夠覺察觸覺身體能夠分別，冰室裡如同春天一樣九個夏天都涼爽。如此這般見得，方才知道男子身中入定時，女子身中從定出。葵花朝著太陽轉動，犀牛的紋理玩賞月亮而生。香楓樹變化成老人，螟蛉變成蜾蠃（一種寄生蜂）。如果也不知曉，苦哉佛陀耶（感嘆語）。允許。
【English Translation】 English version The rivers, mountains, and great earth. Look! Purna (one of the ten great disciples of the Buddha, known for his eloquence in preaching). Passing through the nostrils of Shakya the Old Man (referring to Shakyamuni Buddha). Shakya the Old Man. Piercing the belly of emptiness. Tell me, where are the rivers, mountains, and great earth? Throwing down the staff. Calling to the assembly, 'Emptiness somersaults, going to the country of Silla (an ancient kingdom on the Korean Peninsula). You all, be careful not to use leaves to stop crying (using leaves to coax a child to stop crying, a metaphor for using false things to cope), or carve a boat to find a sword (a metaphor for being rigid and inflexible, not knowing how to adapt).' Ascending the hall (in Chan monasteries, the abbot ascends the seat to give a Dharma talk): Everywhere is filled with people seeking the Buddha, it is difficult to find a leisurely practitioner in the world. The combined use of blows and shouts has become a medicinal prescription, but ending the prescription does not mean true enlightenment. Ascending the hall: The Kunlun slave (referring to a strong and sturdy servant), wearing iron pants. One strike, one step. How can it compare to fishing for turtles in the fire, or hiding ice in the sun. In the shadow gate, phantoms and monsters emerge, in emptiness, tying up hemp ropes. Ascending the hall: When encountering on a narrow road, do not hesitate, the lightning flash and flint spark are already too late. If you are taught to thoroughly understand the three minds at this moment, it is only in this instant. Arriving here, directly causing questions and answers to fly like sparks. Mutually exchanging host and guest, illuminating the gains and losses of application, waves overturning and mountains rising, jade turning and pearls returning. In front of the monks, there is no connection. Have you not seen, the flower-wielding smile at Vulture Peak (where Shakyamuni Buddha preached), only allowing Kashyapa (one of the ten great disciples of Shakyamuni Buddha, known for his ascetic practices) to understand. Manjushri Bodhisattva (one of the four great Bodhisattvas in Buddhism, representing wisdom) inquired about illness in Vaishali (an ancient Indian city), who can compare to Vimalakirti (a lay bodhisattva, known for his wisdom and eloquence)? How could one know that the smile has already become a path and rut, even if silent, it is inevitable to have storms. One must encounter in an extraordinary way to understand. Among them, will those who understand comprehend? A lonely tune moves the past and present, west of the thirty-six peaks of Luoyang. Ascending the hall: Raising without considering is already a mistake, wanting to contemplate when will one awaken? Assembly, the withered mulberry tree knows the heavenly wind, is this considering or not considering? The seawater knows the heavenly cold, is this contemplating or not contemplating? And what do you call it, as the principle of awakening? The rabbit horn staff carries the Dharma realm, the turtle hair whisk dances the Three Terraces (ancient star official name). Ascending the hall: The sound in the nose, the fragrance in the ear, the saltiness in the eye, the yellow in the tongue. Consciousness can perceive touch, the body can distinguish, the ice room is like spring, nine summers are cool. Seeing it like this, then one knows that when a man enters samadhi, a woman emerges from samadhi. The sunflower turns towards the sun, the rhinoceros patterns are born from playing with the moon. The fragrant maple tree transforms into an old man, the螟蛉 (a kind of insect) transforms into a 蜾蠃 (a kind of parasitic wasp). If you also do not know, alas, Buddha! Allowed.
你具隻眼 上堂。一念心清凈。佛居魔王殿。一念噁心生。魔王居佛殿。天衣懷曰。但恁么信去。喚作腳踏實地而行。終無別法。亦無別道理。老僧恁么舉了。祇恐你諸人。見兔放鷹。刻舟求劍。何故。功德天黑暗女。有智主人。二俱不受 上堂。舉汾陽拈拄杖示眾曰。三世諸佛在這裡。為汝諸人無孔竅。遂走向山僧拄杖里去。強生節目。師曰。汾陽與么示徒。大似擔雪填井。傍若無人。山僧今日為汝諸人出氣。拈起拄杖曰。三世諸佛。不敢強生節目。卻從山僧拄杖里走出。向諸人道。我不敢輕於汝等。汝等皆當作佛。說是語已翻筋斗。向拘夕羅城裡去也。擲下拄杖曰。若到諸方。分明舉似 師同圓悟法真慈受。並十大法師禪講千僧。赴太尉陳良弼府中齋。時徽宗皇帝。私幸觀之。太師魯國公。亦與焉。有善華嚴者。稱賢首宗之義虎。對眾問諸禪曰。吾佛設教。自小乘至於圓頓。掃除空有。獨證真常。然後萬德莊嚴。方名為佛。常聞禪宗一喝。能轉凡成聖。則與諸經論。似相違背。今一喝若能入吾宗五教。是為正說。若不能入。是為邪說。諸禪視師。師曰。如法師所問。不足三大禪師之酬。凈因小長老。可以使法師無惑也。師召善。善應諾。師曰。法師所謂愚法小乘教者。乃有義也。大乘始教者。乃空義也。大乘終教
【現代漢語翻譯】 現代漢語譯本 你具隻眼（你有一雙慧眼）上堂（開始講法）。一念心清凈，佛居魔王殿（一個念頭清凈，佛就住在魔王的宮殿里）；一念噁心生，魔王居佛殿（一個念頭邪惡，魔王就住在佛的殿堂里）。天衣懷禪師說：『只要這樣相信下去，就叫做腳踏實地而行，終究沒有其他方法，也沒有其他道理。』老僧我這樣說了，只怕你們這些人，見兔放鷹（看見兔子才放獵鷹，比喻行動遲緩，失去時機），刻舟求劍（比喻拘泥固執，不知變通）。為什麼呢？功德天（帶來福報的天神）和黑暗女（帶來不幸的女神），有智慧的主人，兩者都不會接受。 上堂（開始講法）。舉汾陽（汾陽善昭禪師）拈拄杖示眾說：『三世諸佛（過去、現在、未來的一切佛）在這裡。』因為你們這些人沒有孔竅（指沒有領悟能力），於是走向山僧我的拄杖里去，強行製造事端。我說，汾陽這樣教導弟子，很像擔雪填井（比喻徒勞無功），旁若無人。我今天為你們這些人出氣。拈起拄杖說：『三世諸佛，不敢強行製造事端，卻從山僧我的拄杖里走出，向你們說道：我不敢輕視你們，你們都應當成佛。』說完這話，翻個觔斗，向拘尸羅城（Kushinagar，佛陀涅槃之地）里去了。』擲下拄杖說：『如果到了各處，分明地告訴他們。』 我（指圓悟克勤禪師）同圓悟（圓悟克勤禪師）、法真（僧人名）、慈受（慈受懷深禪師），並十大法師、禪講千僧，到太尉陳良弼府中應齋。當時徽宗皇帝（宋徽宗，1100-1126年在位）私下觀看。太師魯國公也一同前往。有一位精通華嚴宗的人，自稱賢首宗的義虎，對眾禪師問道：『我佛設教，從小乘到圓頓，掃除空有，獨自證悟真常，然後萬德莊嚴，才稱為佛。常常聽說禪宗一喝，能轉凡成聖，這與諸經論，似乎相互違背。現在一喝如果能入我宗五教，就是正說；如果不能入，就是邪說。』 諸禪師看著我。我說：『像法師所問的，不足以讓三大禪師來回答，凈因小長老，可以使法師沒有疑惑。』我召善（指凈因小長老）。善應諾。我說：『法師所說的愚法小乘教，是有義的；大乘始教，是空義的；大乘終教
【English Translation】 English version You have eyes (You have wisdom eyes) - ascending the hall (start preaching). With one thought of pure mind, the Buddha resides in the palace of the demon king; with one thought of evil mind arising, the demon king resides in the Buddha's hall. Zen Master Tianyi Huai said: 'Just believe in this way, it is called walking on solid ground, there is ultimately no other method, nor any other principle.' I, the old monk, have said this, only fearing that you people will 'release the hawk after seeing the rabbit' (act slowly and miss the opportunity), 'carve a boat to find the sword' (be inflexible and not know how to adapt). Why? The Goddess of Merit (bringing blessings) and the Dark Woman (bringing misfortune), a wise master will not accept either. Ascending the hall (start preaching). Holding up his staff, Fenyang (Zen Master Fenyang Shanzhao) showed it to the assembly, saying: 'The Buddhas of the three worlds (past, present, and future) are here.' Because you people have no apertures (referring to no ability to comprehend), they then walk into my, the mountain monk's, staff, forcibly creating incidents. I say, Fenyang teaching his disciples in this way is very much like 'carrying snow to fill a well' (a futile effort), as if there is no one else around. Today, I am venting my anger for you people. Picking up the staff, I say: 'The Buddhas of the three worlds dare not forcibly create incidents, but instead walk out from my, the mountain monk's, staff, saying to you: I dare not underestimate you, you should all become Buddhas.' After saying these words, they somersault and go to Kushinagar (the place where the Buddha entered Nirvana).' Throwing down the staff, he said: 'If you go to various places, clearly tell them.' I (referring to Zen Master Yuanwu Keqin) together with Yuanwu (Zen Master Yuanwu Keqin), Faming (name of a monk), Cishou (Zen Master Cishou Huaishen), and ten great Dharma masters, and a thousand monks who lectured on Zen, went to the residence of Grand Commandant Chen Liangbi for a vegetarian feast. At that time, Emperor Huizong (Emperor Huizong of Song, reigned 1100-1126) secretly watched. Grand Tutor Duke of Lu also went along. There was one who was proficient in the Huayan school, calling himself the righteous tiger of the Xianshou school, who asked the assembly of Zen masters: 'Our Buddha established teachings, from the Hinayana to the Perfect Teaching, sweeping away emptiness and existence, and independently realizing true permanence, and then adorned with myriad virtues, is called a Buddha. It is often heard that a shout in Zen can transform the ordinary into the holy, which seems to contradict the various sutras and treatises. Now, if a shout can enter my school's five teachings, it is a correct saying; if it cannot enter, it is an evil saying.' The Zen masters looked at me. I said: 'What the Dharma master asks is not enough for the three great Zen masters to answer, the young elder of Jingyin can make the Dharma master have no doubts.' I called Shan (referring to the young elder of Jingyin). Shan responded. I said: 'What the Dharma master said about the ignorant Hinayana teaching is meaningful; the initial teaching of the Mahayana is the meaning of emptiness; the final teaching of the Mahayana
者。乃不有不空義也。大乘頓教者。乃即有即空義也。一乘圓教者。乃不有而有。不空而空義也。如我一喝。非唯能入五教。至於工巧技藝諸子百家。悉皆能入。師震聲喝一喝。問善曰。聞么。曰聞。師曰。汝既聞此一喝。是有。能入小乘教。須臾又問善曰。聞么。曰不聞。師曰。汝既不聞適來一喝。是無。能入始教。遂顧善曰。我初一喝。汝既道有。喝久聲銷。汝複道無。道無則元初實有。道有則而今實無。不有不無。能入終教。我有一喝之時。有非是有。因無故有。無一喝之時。無非是無。因有故無。即有即無。能入頓教。須知。我此一喝。不作一喝用。有無不及。情解俱忘。道有之時。纖塵不立。道無之時。橫遍虛空。即此一喝。入百千萬億喝。百千萬億喝。入此一喝。是故能入圓教。善乃起再拜。師復謂曰。非唯一喝為然。乃至一語一默。一動一靜。從古至今。十方虛空。萬象森羅。六趣四生。三世諸佛。一切聖賢。八萬四千法門。百千三昧。無量妙善。契理契機。與天地萬物一體。謂之法身。三界唯心。萬法唯識。四時八節。陰陽一致。謂之法性。是故華嚴經云。法性遍在一切處。有相無相。一聲一色。全在一塵。中含四義。事理無邊。周遍無餘。參而不雜。混而不一。於此一喝中。皆悉具足。猶是建化門
【現代漢語翻譯】 現代漢語譯本： 這（一喝）是不有不空的意義。大乘頓教，就是即有即空的意義。一乘圓教，就是非有而有，非空而空的意義。比如我這一喝，不僅能進入五教（五種不同的佛教教義），甚至工巧技藝、諸子百家，都能進入。 馬祖道一禪師震聲一喝，問（他的弟子）善（智藏，735-814）說：『聽見了嗎？』 善回答：『聽見了。』 馬祖道一禪師說：『你既然聽見這一喝，就是「有」，能進入小乘教（聲聞乘）。』 過了一會兒，又問善說：『聽見了嗎？』 善回答：『沒聽見。』 馬祖道一禪師說：『你既然沒聽見剛才那一喝，就是「無」，能進入始教（大乘始教）。』 於是馬祖道一禪師看著善說：『我開始一喝，你既然說「有」，喝完聲音消失，你又說「無」。說「無」，則最初確實是「有」；說「有」，則現在確實是「無」。不有不無，能進入終教（大乘終教）。我有一喝的時候，「有」不是真正的「有」，因為「無」的緣故才有「有」；沒有一喝的時候，「無」不是真正的「無」，因為「有」的緣故才有「無」。即有即無，能進入頓教（大乘頓教）。』 『須知，我這一喝，不當作一喝來用，有無都不能及，情識理解全部忘掉。說「有」的時候，纖塵不立；說「無」的時候，橫遍虛空。即此一喝，進入百千萬億喝；百千萬億喝，進入此一喝。所以能進入圓教（一乘圓教）。』 善於是起身再拜。 馬祖道一禪師又說：『不僅僅是一喝這樣，乃至一語一默，一動一靜，從古至今，十方虛空，萬象森羅，六趣四生，三世（過去、現在、未來）諸佛，一切聖賢，八萬四千法門，百千三昧，無量妙善，契合真理，契合根機，與天地萬物一體，這叫做法身。三界唯心，萬法唯識，四時八節，陰陽一致，這叫做法性。所以《華嚴經》說，法性遍在一切處，有相無相，一聲一色，全在一塵之中，包含四義（事、理、行、果），事理無邊，周遍無餘，參而不雜，混而不一，在這一個喝中，全都具備。這仍然是建化門（為教化眾生而建立的方便之門）。』 English version: This (one shout) is the meaning of neither existence nor non-existence. The sudden teaching of Mahayana is the meaning of both existence and emptiness. The perfect teaching of the One Vehicle is the meaning of neither existence yet existence, nor emptiness yet emptiness. For example, my one shout can not only enter the five teachings (five different Buddhist doctrines), but even craftsmanship, various schools of thought, can all enter. Master Mazu Daoyi shouted loudly and asked (his disciple) Shan (Zhizang, 735-814): 'Did you hear it?' Shan replied: 'I heard it.' Master Mazu Daoyi said: 'Since you heard this shout, it is 'existence', and you can enter the Hinayana teaching (Śrāvakayāna).' After a while, he asked Shan again: 'Did you hear it?' Shan replied: 'I didn't hear it.' Master Mazu Daoyi said: 'Since you didn't hear the shout just now, it is 'non-existence', and you can enter the initial teaching (the beginning teaching of Mahayana).' Then Master Mazu Daoyi looked at Shan and said: 'When I first shouted, since you said 'existence', and after the shout the sound disappeared, you said 'non-existence' again. Saying 'non-existence' means that initially it was indeed 'existence'; saying 'existence' means that now it is indeed 'non-existence'. Neither existence nor non-existence, you can enter the final teaching (the final teaching of Mahayana). When I have a shout, 'existence' is not true 'existence', because of 'non-existence' there is 'existence'; when there is no shout, 'non-existence' is not true 'non-existence', because of 'existence' there is 'non-existence'. Both existence and non-existence, you can enter the sudden teaching (the sudden teaching of Mahayana).' 'You must know that my shout is not used as a shout, existence and non-existence cannot reach it, emotional understanding is completely forgotten. When saying 'existence', not a speck of dust is established; when saying 'non-existence', it spreads across the void. This one shout enters hundreds of thousands of shouts; hundreds of thousands of shouts enter this one shout. Therefore, it can enter the perfect teaching (the perfect teaching of the One Vehicle).' Shan then got up and bowed again. Master Mazu Daoyi also said: 'It's not just a shout like this, but even a word, a silence, a movement, a stillness, from ancient times to the present, the ten directions of the void, all phenomena, the six realms of sentient beings, the Buddhas of the three times (past, present, future), all sages and worthies, the eighty-four thousand Dharma gates, hundreds of thousands of Samadhis, immeasurable wonderful goodness, in accordance with the truth, in accordance with the capacity, being one with heaven and earth and all things, this is called Dharmakaya. The three realms are only mind, all dharmas are only consciousness, the four seasons and eight festivals, yin and yang are consistent, this is called Dharmata. Therefore, the Avatamsaka Sutra says that Dharmata pervades everywhere, with form and without form, one sound and one color, all are in one dust, containing four meanings (matter, principle, practice, result), the matter and principle are boundless, completely pervasive without remainder, participating without mixing, mixing without being one, in this one shout, all are fully present. This is still the expedient gate established for teaching sentient beings.'
【English Translation】 English version: This (one shout) is the meaning of neither existence nor non-existence. The sudden teaching of Mahayana is the meaning of both existence and emptiness. The perfect teaching of the One Vehicle is the meaning of neither existence yet existence, nor emptiness yet emptiness. For example, my one shout can not only enter the five teachings (five different Buddhist doctrines), but even craftsmanship, various schools of thought, can all enter. Master Mazu Daoyi shouted loudly and asked (his disciple) Shan (Zhizang, 735-814): 'Did you hear it?' Shan replied: 'I heard it.' Master Mazu Daoyi said: 'Since you heard this shout, it is 'existence', and you can enter the Hinayana teaching (Śrāvakayāna).' After a while, he asked Shan again: 'Did you hear it?' Shan replied: 'I didn't hear it.' Master Mazu Daoyi said: 'Since you didn't hear the shout just now, it is 'non-existence', and you can enter the initial teaching (the beginning teaching of Mahayana).' Then Master Mazu Daoyi looked at Shan and said: 'When I first shouted, since you said 'existence', and after the shout the sound disappeared, you said 'non-existence' again. Saying 'non-existence' means that initially it was indeed 'existence'; saying 'existence' means that now it is indeed 'non-existence'. Neither existence nor non-existence, you can enter the final teaching (the final teaching of Mahayana). When I have a shout, 'existence' is not true 'existence', because of 'non-existence' there is 'existence'; when there is no shout, 'non-existence' is not true 'non-existence', because of 'existence' there is 'non-existence'. Both existence and non-existence, you can enter the sudden teaching (the sudden teaching of Mahayana).' 'You must know that my shout is not used as a shout, existence and non-existence cannot reach it, emotional understanding is completely forgotten. When saying 'existence', not a speck of dust is established; when saying 'non-existence', it spreads across the void. This one shout enters hundreds of thousands of shouts; hundreds of thousands of shouts enter this one shout. Therefore, it can enter the perfect teaching (the perfect teaching of the One Vehicle).' Shan then got up and bowed again. Master Mazu Daoyi also said: 'It's not just a shout like this, but even a word, a silence, a movement, a stillness, from ancient times to the present, the ten directions of the void, all phenomena, the six realms of sentient beings, the Buddhas of the three times (past, present, future), all sages and worthies, the eighty-four thousand Dharma gates, hundreds of thousands of Samadhis, immeasurable wonderful goodness, in accordance with the truth, in accordance with the capacity, being one with heaven and earth and all things, this is called Dharmakaya. The three realms are only mind, all dharmas are only consciousness, the four seasons and eight festivals, yin and yang are consistent, this is called Dharmata. Therefore, the Avatamsaka Sutra says that Dharmata pervades everywhere, with form and without form, one sound and one color, all are in one dust, containing four meanings (matter, principle, practice, result), the matter and principle are boundless, completely pervasive without remainder, participating without mixing, mixing without being one, in this one shout, all are fully present. This is still the expedient gate established for teaching sentient beings.'
庭。隨機方便。謂之小歇場。未至寶所。殊不知。我祖師門下。以心傳心。以法印法。不立文字。見性成佛。有千聖不傳底向上一路在。善又問曰。如何是向上一路。師曰。汝且向下會取。善曰。如何是寶所。師曰。非汝境界。善曰。望禪師慈悲。師曰。任從滄海變。終不為君通。善膠口而退。聞者。靡不嘆仰。皇帝顧謂近臣曰。禪宗元妙深極如此。凈因才辯。亦罕有也。近臣奏曰。此宗師之緒餘也。
南嶽法輪彥孜禪師
處之龍泉陳氏子。上堂。若是諦當漢。通身無隔礙。舉措絕毫釐。把手出紅塵。撥開向上竅。當頭劄定。不犯鋒棱。轉握將來。應用恰好。絲毫不漏。涵蓋相應。任是諸佛諸祖覷著。寒毛卓豎。會么。喫茶去 僧問。如何是不涉煙波底句。師曰。皎皎寒松月。飄飄谷口風。曰萬差俱掃蕩。一句截流機。師曰點。僧曰到。師曰。借人面具舞三臺 問如何是佛。師曰。白額大蟲。曰祇如洞山道麻三斤。又作么生。師曰。毒蛇鉆露柱。曰學人不曉。師曰。踏著始驚人。
衡州開福崇哲禪師
邵州劉氏子。上堂。妙體堂堂觸處彰。快須回首便承當。今朝對眾全分付。莫道儂家有覆藏。擲拂子。召侍者曰。因甚打下老僧拂子。問一水吞空遠。三峰峭壁危。掜臺重拂拭。共喜主人歸。未
【現代漢語翻譯】 現代漢語譯本： 庭院。隨機應變，方便行事。這叫做小歇片刻。還沒到達寶所（比喻最終的覺悟之地）。殊不知，我祖師門下，以心傳心，以法印證法，不立文字，見性成佛。有一條千聖也不傳授的向上之路存在。善又問道：『如何是向上一路？』師父說：『你且向下體會領悟。』善說：『如何是寶所？』師父說：『非你境界所能及。』善說：『望禪師慈悲開示。』師父說：『任憑滄海變遷，我終究不會為你開這個方便之門。』善啞口無言，退了下去。聽聞此事的人，沒有不讚嘆仰慕的。皇帝回頭對近臣說：『禪宗玄妙深奧到了如此地步，凈因的才辯，也是罕見的啊。』近臣奏報道：『這只是禪宗大師的餘緒罷了。』
南嶽法輪彥孜禪師
是處州龍泉陳家的兒子。上堂說法：『若是真正明白的人，通身上下沒有隔閡阻礙，一舉一動都精準無比。拉著你的手走出紅塵，撥開向上的竅門，當頭截斷，不觸碰鋒芒。轉握過來，應用恰到好處，絲毫不漏，完全吻合。任憑諸佛諸祖看著，也會寒毛倒豎。明白了嗎？去喝茶吧。』有僧人問道：『如何是不涉煙波的句子？』師父說：『皎潔的寒松之月，飄飄的谷口之風。』僧人說：『萬般差別都被掃蕩，一句截斷河流的機鋒。』師父說：『點。』僧人說：『到。』師父說：『藉著別人的面具在三臺上跳舞。』有人問：『如何是佛？』師父說：『白額大蟲（老虎）。』那人說：『既然洞山（禪師名號）說道麻三斤，又該怎麼理解？』師父說：『毒蛇鉆進露柱。』那人說：『學僧不明白。』師父說：『踏著才令人驚醒。』
衡州開福崇哲禪師
是邵州劉家的兒子。上堂說法：『妙體堂堂正正，處處彰顯。要趕快回頭，立刻承擔。今天當著大家全部交付給你們，不要說我有什麼隱藏。』扔下拂塵。叫侍者說：『為什麼打下老僧的拂塵？』問：『一水吞空，多麼遙遠，三峰峭壁，多麼危險。重新拂拭掜臺，共同歡喜主人歸來。』未……
【English Translation】 English version: Courtyard. Adapt to circumstances and act expediently. This is called a short rest. Not yet arrived at the precious place (a metaphor for the ultimate state of enlightenment). Little do they know that in my ancestral master's lineage, the mind is transmitted with the mind, and the Dharma is sealed with the Dharma. No written words are established, and one sees one's nature and becomes a Buddha. There is an upward path that even a thousand sages would not transmit. Shan then asked, 'What is the upward path?' The master said, 'You should comprehend it by looking downward.' Shan said, 'What is the precious place?' The master said, 'It is not within your realm.' Shan said, 'I hope the Zen master will show compassion.' The master said, 'Let the sea change as it may, I will never open this door of convenience for you.' Shan was speechless and retreated. Those who heard of this all sighed in admiration. The emperor turned to his close ministers and said, 'The profundity of Zen is so deep and extreme. Jingyin's eloquence is also rare.' The close minister reported, 'This is merely the remnant of a Zen master.'
Zen Master Yanzi of Falun in Nanyue
He was the son of the Chen family of Longquan in Chuzhou. Ascending the hall, he said, 'If you are a truly enlightened person, your whole body is without obstruction. Every action is precise. Taking your hand, I lead you out of the red dust, opening the upward aperture, cutting off directly, without touching the edge. Turning it over and grasping it, the application is just right, without the slightest leakage, and the box and lid correspond perfectly. Even if all the Buddhas and ancestors were to look at it, their hair would stand on end. Do you understand? Go have some tea.' A monk asked, 'What is the phrase that does not involve smoky waves?' The master said, 'The bright moon on the cold pine, the fluttering wind in the valley mouth.' The monk said, 'All differences are swept away, and a single phrase cuts off the flow.' The master said, 'Point.' The monk said, 'Arrived.' The master said, 'Dancing on the three platforms with someone else's mask.' Someone asked, 'What is Buddha?' The master said, 'A white-browed tiger.' That person said, 'Since Dongshan (Zen master's name) said three pounds of flax, how should it be understood?' The master said, 'A poisonous snake drills into a dew pillar.' That person said, 'The student does not understand.' The master said, 'It is startling only when you step on it.'
Zen Master Chongzhe of Kaifu in Hengzhou
He was the son of the Liu family of Shaozhou. Ascending the hall, he said, 'The wonderful body is dignified and manifest everywhere. You must quickly turn your head and immediately take responsibility. Today, I entrust everything to you all in front of everyone. Do not say that I have anything hidden.' He threw down his whisk. He called to the attendant and said, 'Why did you knock down the old monk's whisk?' He asked, 'A single water swallows the sky, how distant, three peaks and steep cliffs, how dangerous. Re-dusting the platform, we all rejoice at the return of the master.' Not yet...
審到家如何施設。師曰。空手捻雙拳。曰意旨如何。師曰。突出難辯 上堂。山僧有三印。更無增減剩。覿面便相呈。能轉凡成聖。諸人還知么。若也未知。不免重重注破。一印印空。日月星辰列下風。一印印泥。頭頭物物顯真機。一印印水。捩轉魚龍頭作尾。三印分明體一同。看來非赤又非紅。互換高低如不薦。青山依舊白雲中。
泐潭祥禪師法嗣
臺州鴻福德升禪師
衡陽人。上堂。諸人恁么上來。墮在見聞覺知。恁么下去。落在動靜施為。若也不去不來。正是鬼窟活計。如何道得出身底句。若也道得。則分付拄杖子。若道不得。依而行之。卓拄杖。下座。
建寧府萬壽慧素禪師
上堂。僧問。劫火洞然。大千俱壞。未審這個還壞也無。大隨曰壞。修山主曰不壞。未審孰是孰非。師曰。一壞一不壞。笑殺觀自在。師子驀咬人。狂狗盡逐塊復曰會么。曰不會。師曰。漆桶不快。便下座 一日有僧來作禮。師問。甚處來。曰和尚合知某來處。師曰。湖南擔屎漢。江西刈禾客。曰和尚真人天眼目。某在大溈充園頭。東林作藏主。師打三棒喝出 師。于宋高宗紹興癸酉六月朔。沐浴趺坐。書偈曰。昨夜風雷忽爾。露柱生出兩指。天明笑倒燈籠。拄杖依前扶起。拂子𨁝跳過流沙。奪轉胡僧一
【現代漢語翻譯】 現代漢語譯本 問：審到家如何施設？ 師（禪師）說：『空手捻雙拳。』 問：意旨如何？ 師說：『突出難辯。』
上堂（禪師登上法堂說法）：山僧有三印，更無增減剩。覿面便相呈，能轉凡成聖。諸人還知么？若也未知，不免重重注破。一印印空，日月星辰列下風。一印印泥，頭頭物物顯真機。一印印水，捩轉魚龍頭作尾。三印分明體一同，看來非赤又非紅。互換高低如不薦，青山依舊白雲中。
泐潭祥禪師法嗣
臺州鴻福德升禪師
衡陽人。上堂：諸人恁么上來，墮在見聞覺知。恁么下去，落在動靜施為。若也不去不來，正是鬼窟活計。如何道得出身底句？若也道得，則分付拄杖子。若道不得，依而行之。卓拄杖，下座。
建寧府萬壽慧素禪師
上堂。僧問：劫火洞然，大千俱壞，未審這個還壞也無？ 大隨（禪師名）曰：『壞。』 修山主（禪師名）曰：『不壞。』 未審孰是孰非？ 師說：『一壞一不壞，笑殺觀自在（菩薩名）。師子驀咬人，狂狗盡逐塊。』復曰：『會么？』 曰：『不會。』 師說：『漆桶不快。』便下座。 一日有僧來作禮，師問：『甚處來？』 曰：『和尚合知某來處。』 師說：『湖南擔屎漢，江西刈禾客。』 曰：『和尚真人天眼目。某在大溈（地名）充園頭，東林（地名）作藏主。』 師打三棒喝出。 師于宋高宗紹興癸酉（1153年）六月朔，沐浴趺坐，書偈曰：昨夜風雷忽爾，露柱生出兩指。天明笑倒燈籠，拄杖依前扶起。拂子𨁝跳過流沙，奪轉胡僧一
【English Translation】 English version Question: How to implement when thoroughly understanding? The Master (Zen Master) said: 'Twisting both fists empty-handed.' Question: What is the meaning? The Master said: 'Difficult to distinguish when protruding.'
Ascending the hall (Zen Master ascends the Dharma hall to preach): This mountain monk has three seals, with nothing added, subtracted, or remaining. Presenting them face to face, they can transform the ordinary into the saintly. Do you all know this? If you don't know, I must break it down repeatedly. One seal seals the void, with the sun, moon, and stars arranged in the downwind. One seal seals the mud, with each and every thing revealing the true mechanism. One seal seals the water, twisting the fish's head to make it the tail. The three seals are clearly of the same essence, appearing neither red nor crimson. If you don't understand the interchange of high and low, the green mountains remain amidst the white clouds.
Dharma successor of Zen Master Letan Xiang
Zen Master Hongfu Desheng of Taizhou
A native of Hengyang. Ascending the hall: If you all come up like this, you fall into seeing, hearing, perceiving, and knowing. If you go down like this, you fall into the actions of movement and stillness. If you neither go nor come, that is precisely the livelihood of a ghost cave. How to speak the phrase of getting out of it? If you can speak it, then I will entrust you with the staff. If you cannot speak it, then act accordingly. Strikes the staff, descends from the seat.
Zen Master Wanshou Huaisu of Jianning Prefecture
Ascending the hall. A monk asked: When the fire of the kalpa blazes and the great chiliocosm is destroyed, I don't know if 'this' is also destroyed? Dahui (Zen Master's name) said: 'Destroyed.' Mountain Master Xiu (Zen Master's name) said: 'Not destroyed.' I don't know who is right and who is wrong? The Master said: 'One destroyed and one not destroyed, laughing to death Avalokiteshvara (Bodhisattva's name). The lion suddenly bites people, and mad dogs chase after clumps.' He added: 'Do you understand?' Said: 'I don't understand.' The Master said: 'The lacquer bucket is not quick.' Then he descended from the seat. One day, a monk came to pay respects. The Master asked: 'Where do you come from?' Said: 'The abbot should know where I come from.' The Master said: 'A Hunanese carrying dung, a Jiangxi harvester of rice.' Said: 'The abbot is truly the eye of heaven. I was the gardener at Dahui (place name) and the librarian at Donglin (place name).' The Master struck him three times and shouted him out. On the first day of the sixth month of the Guiyou year (1153 AD) of the Shaoxing reign of Emperor Gaozong of the Song Dynasty, the Master bathed, sat in the lotus position, and wrote a verse: Last night, the wind and thunder suddenly appeared, and the pillar produced two fingers. At dawn, the lantern fell over laughing, and the staff was raised as before. The whisk leaped over the quicksand, snatching away a
只履。於是儼然而逝。
明州香山道淵禪師
本郡人。上堂。酒市魚行。頭頭寶所。鴉鳴鵲噪。一一妙音。卓拄杖曰。且道。這個是何佛事。狼籍不少 上堂。香山有個話頭。彌滿四大神洲。若以佛法批判。還如認馬作牛。諸人既不作佛法批判。畢竟是甚麼道理。擊拂曰。無鑐鎖子。不厭動搖。半夜枕頭。要須摸著。
建寧府開善木庵道瓊首座
信之上饒人。叢林以耆德尊之。泐潭亦謂其飽參。分座日。嘗舉只履西歸語。謂眾曰。坐脫立亡倒化即不無。要且未有逝而復出遺履者。為復後代兒孫不及祖師。為復祖師剩有這一著子。乃大笑曰。老野狐 紹興庚申冬。信守以超化。革律為禪。迎為第一祖。師語專使曰。吾初無意人間。欲為山于正。為宗派耳。然恐多不能往受請。已取所藏。泐潭繪像。與木庵二字。仍書偈。囑清泉亨老。寄得法弟子慧山曰。口觜不中祥老子。愛向叢林鼓是非。分付雪峰山首座。為吾痛罵莫饒伊。顧專使曰。為我傳語侍郎。行計迫甚。不及修答。聲絕而化。
南昌寶峰景淳知藏
梅州人。于化度寺得度。往依泐潭。入室次。潭問。陜府鐵牛重多少。師叉手近前曰。且道重多少潭曰。尾在黃河北。頭枕黃河南。善財無鼻孔。依舊向南參。師擬議潭便打。忽
【現代漢語翻譯】 現代漢語譯本 只留下一隻鞋子。於是安詳地去世了。
明州香山道淵禪師
是本郡人。上堂說法：『酒市魚行，處處都是寶地。鴉鳴鵲噪，聲聲皆是妙音。』用拄杖敲地說道：『那麼，這個是什麼佛事呢？』真是雜亂不堪！上堂說法：『香山有個話頭，瀰漫整個四大神洲。如果用佛法來批判，就好像把馬認作牛。既然各位不用佛法來批判，那麼究竟是什麼道理呢？』用拂塵擊打說：『沒有鎖頭的鎖鏈，不怕動搖。半夜摸枕頭，一定要摸到才行。』
建寧府開善木庵道瓊首座
信州上饒人。叢林中因為他年高有德而尊敬他。泐潭禪師也認為他已經飽參。分座說法時，曾經引用只履西歸的典故，對眾人說：『坐著去世、站著圓寂、倒立化身，這些不是沒有。但要像達摩祖師那樣去世后又回來，還留下一隻鞋子的，卻沒有。』是後代的子孫不如祖師呢？還是祖師還留了這一手？』於是大笑道：『老野狐！』紹興庚申年（1140年）冬天，信州長官因為要超度亡靈，將律寺改為禪寺，迎請道瓊禪師作為第一代住持。道瓊禪師對專使說：『我本來無意於人間，只想為山林做些貢獻，爲了宗派的傳承罷了。』但恐怕很多人不能前來應請，已經取出了所藏的泐潭禪師的畫像，寫上『木庵』二字，並寫了一首偈語，囑咐清泉亨老，寄給他的得法弟子慧山：『口舌不饒祥老子，偏愛在叢林中搬弄是非。』吩咐雪峰山首座：『替我痛罵他，不要饒了他！』回頭對專使說：『替我轉告侍郎，我行將就木，來不及修書答謝了。』說完就斷氣圓寂了。
南昌寶峰景淳知藏
梅州人。在化度寺出家。前往依止泐潭禪師。入室請益時，泐潭禪師問：『陜府的鐵牛有多重？』景淳禪師叉手向前說：『那麼您說有多重？』泐潭禪師說：『尾巴在黃河北，頭枕黃河南。善財沒有鼻孔，依舊向南參。』景淳禪師剛要開口，泐潭禪師就打了他。
【English Translation】 English version He only left one shoe. Then he passed away peacefully.
Chan Master Daoyuan of Xiangshan Temple in Mingzhou
He was a native of this prefecture. In his Dharma talk, he said: 'The wine market and the fish market, everywhere is a treasure place. The crow's caw and the magpie's chatter, every sound is a wonderful sound.' He struck the ground with his staff and said: 'Then, what is this Buddhist affair?' It's truly a mess! In his Dharma talk, he said: 'Xiangshan has a topic that fills the entire four great continents. If you criticize it with Buddhist teachings, it's like mistaking a horse for a cow. Since you all don't criticize it with Buddhist teachings, then what is the principle after all?' He struck with his whisk and said: 'A chain without a lock is not afraid of shaking. In the middle of the night, when you touch the pillow, you must touch it.'
Chief Seat Mu'an Daoqiong of Kaisan Temple in Jianning Prefecture
He was from Shangrao in Xin Prefecture. The monastic community respected him for his age and virtue. Chan Master Letan also considered him to have fully participated in Zen practice. On the day of his Dharma seat ceremony, he once cited the story of Bodhidharma returning to the West with one shoe, saying to the assembly: 'Sitting in meditation and passing away, standing and attaining nirvana, transforming upside down, these are not uncommon. But to return after death and leave behind a shoe, like Bodhidharma, that is not seen. Is it that later generations are not as good as the Patriarch, or did the Patriarch have this one trick left?' Then he laughed loudly and said: 'Old wild fox!' In the winter of the Gengshen year of Shaoxing (1140), the governor of Xin Prefecture, in order to liberate the souls of the dead, changed the Vinaya temple into a Chan temple and invited Chan Master Daoqiong to be the first abbot. Chan Master Daoqiong said to the special envoy: 'I originally had no intention of being in the human world, I only wanted to contribute to the mountains and forests, for the sake of the transmission of the lineage.' But fearing that many people would not be able to come to accept the invitation, he had already taken out the portrait of Chan Master Letan that he had kept, written the words 'Mu'an' on it, and wrote a verse, entrusting Qingquan Henglao to send it to his Dharma-inheriting disciple Huishan: 'His mouth and tongue do not spare Old Master Xiang, he loves to stir up trouble in the monastic community.' He instructed the chief seat of Xuefeng Mountain: 'Scold him severely for me, don't spare him!' Turning to the special envoy, he said: 'Please tell the vice minister for me, I am nearing death, and I don't have time to write a reply.' After saying this, he stopped breathing and passed away.
Zhi Zang Jingchun of Baofeng Temple in Nanchang
He was from Meizhou. He was ordained at Huadu Temple. He went to rely on Chan Master Letan. During a private interview, Chan Master Letan asked: 'How much does the iron ox of Shan Prefecture weigh?' Chan Master Jingchun bowed and stepped forward, saying: 'Then how much do you say it weighs?' Chan Master Letan said: 'Its tail is north of the Yellow River, and its head rests south of the Yellow River. Sudhana has no nostrils, yet he still goes south to visit.' Chan Master Jingchun was about to speak when Chan Master Letan hit him.
頓徹。巾侍有年。竟隱居林壑。嘗作山居詩曰。怕寒懶剃髼鬆發。愛暖頻添榾柮柴。破衲伽黎撩亂搭。詳能勞力強安排。潭見論之曰。此詩不減灌溪。恐世以伎取子。而道不信於人也。晚居潭州嶽麓。偶一失跌。平生所學俱忘。而法道亦不甚振。悠悠以終老。卒中潭言。
信州懷玉用宣首座
四明彭氏子。幼為僧。徑趨叢席。侍泐潭于黃檗。一日自臨川持缽歸。值潭晚參。有曰。一葉飄空便見秋。法身須透鬧啾啾。師聞領旨。潭為證據。后依大慧。慧亦謂其類己。以是名卿鉅公。列剎迎禮不就。嘗有頌大愚答佛話曰。鋸解秤錘出老杜。詩紅稻啄□□□□□□□□□□□。
光孝印禪師法嗣
明州蘆山無相法真禪師
江南李主之裔。上堂。欲明向上事。須具頂門眼。若具頂門眼。始契出家心。既契出家心。常具頂門眼。要會頂門眼么。四京人著衣吃飯。兩浙人飽暖自如。通玄峰頂香風清。花發蟠桃三四株。
南嶽下十五世
凈因成禪師法嗣
臺州瑞巖如勝佛燈禪師
上堂。人人領略釋迦。個個平欺達磨。及乎問著宗綱。束手盡曰放過。放過即不無。祇如女子出定。趙州洗缽盂。又作么生話會。鶴有九皋難翥翼。馬無千里謾追風。
廬州無為軍冶父實際道
【現代漢語翻譯】 現代漢語譯本： 頓徹禪師，侍奉（僧人）多年，最終隱居在山林之中。他曾經作過一首山居詩說：『怕冷懶得剃掉蓬鬆的頭髮，喜歡溫暖就頻繁地新增木柴。破舊的衲衣隨意地披搭著，詳細地安排好能做的勞力活。』圓悟克勤禪師評論這首詩說：『這首詩不亞於貫休的詩作，恐怕世人會因為他的才藝而認識他，而他的佛法卻不被人相信。』晚年居住在潭州嶽麓山，偶然一次失足跌倒，平生所學全部忘記，佛法也因此不太興盛，最終平淡地終老。在潭州圓寂。
信州懷玉禪師，用宣首座 四明彭氏的兒子，年幼時出家為僧，直接前往寺院。在黃檗山侍奉泐潭禪師。有一天，他從臨川持缽回來，正趕上泐潭禪師晚參。泐潭禪師說：『一片葉子飄落空中，就能看到秋天。法身必須穿透喧鬧。』用宣首座聽后領悟了禪旨，泐潭禪師為他印證。後來依止大慧宗杲禪師，大慧宗杲禪師也認為他像自己。因此，達官顯貴、各大寺院都想迎請他，但他都沒有答應。他曾經作頌讚揚大愚禪師回答佛的話說：『鋸子鋸開秤錘，出現了老杜（杜甫）。詩句像紅稻被鳥啄食。』
光孝印禪師的法嗣 明州蘆山無相法真禪師 江南李後主的後代。上堂說法：『想要明白向上之事，必須具備頂門眼。如果具備頂門眼，才能真正契合出家之心。既然契合出家之心，就要常常具備頂門眼。想要領會頂門眼嗎？四京（指當時的都城）的人穿著衣服吃飯，兩浙（浙江一帶）的人飽暖自如。通玄峰頂香風清，蟠桃開了三四株花。』
南嶽下十五世 凈因成禪師的法嗣 臺州瑞巖如勝佛燈禪師 上堂說法：『人人都能領略釋迦牟尼佛的教義，個個都想勝過達摩祖師。等到問到宗綱的時候，都束手無策，說放過了。放過也不是沒有，就像女子出定，趙州洗缽盂。又該怎麼理解呢？鶴有九皋（深澤）也難以展翅高飛，馬沒有千里之程也白白追逐風。』
廬州無為軍冶父實際道禪師
【English Translation】 English version: Danche (Zen Master), served (monks) for many years, eventually retiring to the mountains and forests. He once wrote a mountain dwelling poem saying: 'Afraid of the cold, too lazy to shave my disheveled hair; loving warmth, frequently adding firewood. The tattered kasaya (monk's robe) is casually draped, carefully arranging the labor I can manage.' Yuanwu Keqin (Zen Master) commented on this poem, saying: 'This poem is no less than that of Guanxiu (a famous monk-poet), I fear the world will recognize him for his talent, and his Dharma will not be believed.' In his later years, he lived in Yuelu Mountain in Tanzhou, and once accidentally fell, forgetting all that he had learned in his life, and his Dharma did not flourish much as a result, eventually passing away peacefully. He died in Tanzhou.
Xinzhou Huaiyu (Zen Master), Yongxuan the First Seat The son of the Peng family of Siming, he became a monk at a young age, going directly to the monastery. He served Letan (Zen Master) at Huangbo Mountain. One day, he returned from Linchuan with his alms bowl, just in time for Letan (Zen Master)'s evening meditation. Letan (Zen Master) said: 'A leaf falling in the sky, one sees autumn. The Dharmakaya (Dharma body) must penetrate the noise.' Yongxuan (the First Seat) understood the Zen message upon hearing this, and Letan (Zen Master) certified it for him. Later, he relied on Dahui Zonggao (Zen Master), who also thought he was like himself. Therefore, high-ranking officials and major monasteries wanted to invite him, but he refused them all. He once wrote a verse praising Dayu (Zen Master)'s answer to the Buddha, saying: 'The saw cuts open the steelyard weight, and Old Du (Du Fu) appears. The poem is like red rice pecked at by birds.'
Successor of Guangxiao Yin (Zen Master) Wuxiang Fazhen (Zen Master) of Lushan, Mingzhou A descendant of Li Houzhu of Jiangnan. Ascending the Dharma hall, he said: 'To understand the matter of upward striving, one must have the eye on the crown of the head. If one has the eye on the crown of the head, one can truly accord with the mind of renunciation. Since one accords with the mind of renunciation, one must always have the eye on the crown of the head. Do you want to understand the eye on the crown of the head? The people of the Four Capitals (referring to the capital at the time) wear clothes and eat food, and the people of Liangzhe (the area around Zhejiang) are warm and well-fed. The fragrant breeze is clear at the peak of Tongxuan, and three or four peach trees are in bloom.'
Fifteenth Generation under Nanyue Successor of Jingyin Cheng (Zen Master) Ruiyan Rusheng Fodeng (Zen Master) of Taizhou Ascending the Dharma hall, he said: 'Everyone can understand Shakyamuni Buddha's teachings, and everyone wants to surpass Bodhidharma. When asked about the fundamental principles, they are all at a loss, saying they have let it go. Letting it go is not without its merits, like the woman emerging from samadhi (meditative state), and Zhaozhou washing his bowl. How should one understand this? The crane has the deep marshes of Jiugao, but it is difficult to spread its wings, and the horse has no thousand-mile journey, chasing the wind in vain.'
Yefu Shiji Dao (Zen Master) of Wuwei Army, Luzhou
川禪師
崑山狄氏子。初為縣之弓級。聞東齋謙首座為道俗演法。往從之。習坐不倦。一日因不職遭笞。忽于杖下大悟。遂辭職依謙。謙為改名道川。且曰。汝舊呼狄三。今名道川。川即三耳。汝能豎起脊梁。了辦個事。其道如川之增。若放倒。則依舊狄三也。師銘於心。建炎初。圓頂遊方。至天封蹣庵。與語鋒投。庵稱善。歸憩東齋。道俗愈敬。有以金剛般若經請問者。師為頌之。今盛行於世。隆興改元。殿撰鄭公喬年。漕淮西。適冶父虛席。迎開法 上堂。群陰剝盡一陽生。草木園林盡發萌。唯有衲僧無底缽。依前盛飯又盛羹 上堂。舉雪峰一日登座。拈拄杖。東覷曰。東邊底。又西覷曰。西邊底。諸人還知么。擲下拄杖曰。向這裡會取。師曰。東邊覷了復西觀。拄杖重重話歲寒。帶雨一枝花落盡。不煩公子倚闌干。
五燈全書卷第二十五 卍新續藏第 81 冊 No. 1571 五燈全書(第1卷-第33卷)
五燈全書卷第二十六
京都聖感禪寺住持(臣)僧 (超永) 編輯
京都古華嚴寺住持(臣)僧 (超揆) 較閱 進呈
曹洞宗
青原下四世
云巖晟禪師法嗣
瑞州洞山良價悟本禪師
會稽俞氏子。幼歲從師。念般若心經。
【現代漢語翻譯】 現代漢語譯本 川禪師
崑山的狄氏之子。起初是縣裡的弓箭手。聽說東齋謙首座為僧俗說法，前去跟隨他，勤奮學習禪坐。一天，因為失職遭到鞭打，忽然在杖下大悟。於是辭去職務依附謙首座。謙首座為他改名為道川，並且說：『你以前叫狄三，現在名道川，道川也就是狄三啊。你如果能挺直脊樑，了結這件事，你的道就像川流一樣增長；如果放倒，那就依舊是狄三了。』禪師將這些話銘記在心。建炎初年（1127年），剃度出家雲遊四方，到達天封蹣庵處，與蹣庵禪師談話，兩人意氣相投，蹣庵禪師稱讚他。後來回到東齋，僧俗更加敬重他。有人拿著《金剛般若經》（Vajra Prajna Sutra）請教，禪師為他做了頌，現在廣為流傳於世。隆興改元（1163年），殿撰鄭喬年擔任淮西的漕運使，恰逢冶父寺住持的位置空缺，於是迎接禪師前去開法。
上堂：群陰剝盡一陽生，草木園林盡發萌。唯有衲僧無底缽，依前盛飯又盛羹。
上堂：舉雪峰禪師一日登上法座，拿起拄杖，向東邊看，說：『東邊的是什麼？』又向西邊看，說：『西邊的是什麼？』各位還知道嗎？』然後放下拄杖說：『向這裡體會。』禪師說：『東邊看了又向西邊看，拄杖重重地訴說著歲月的寒冷。帶著雨水的一枝花落盡，不用公子倚靠著欄桿。』
《五燈全書》卷第二十五 《卍新續藏》第81冊 No. 1571 《五燈全書》(第1卷-第33卷)
《五燈全書》卷第二十六
京都聖感禪寺住持(臣)僧 (超永) 編輯
京都古華嚴寺住持(臣)僧 (超揆) 較閱 進呈
曹洞宗
青原下四世
云巖晟禪師法嗣
瑞州洞山良價悟本禪師
會稽俞氏之子。年幼時跟隨老師學習，唸誦《般若心經》（Prajna Heart Sutra）。
【English Translation】 English version Chan Master Chuan
He was the son of the Di family of Kunshan. Initially, he was an archer in the county. Hearing that Chief Monk Qian of Dongzhai was expounding the Dharma to monks and laypeople, he went to follow him and diligently practiced seated meditation. One day, due to negligence, he was flogged, and suddenly he had a great enlightenment under the staff. Thereupon, he resigned from his post and relied on Chief Monk Qian. Qian changed his name to Daochuan, saying, 'You were formerly called Di San, now you are named Daochuan. Daochuan is just Di San. If you can straighten your spine and resolve this matter, your Dao will increase like a river; if you fall down, you will still be Di San.' The master engraved these words in his heart. In the early years of Jianyan (1127), he shaved his head and traveled around, arriving at Paman's hermitage in Tianfeng. He spoke with Paman and they were like-minded. Paman praised him. Later, he returned to Dongzhai, and the monks and laypeople respected him even more. Someone asked him about the Vajra Prajna Sutra, and the master composed a hymn for him, which is now widely circulated in the world. In the first year of Longxing (1163), Zheng Qiaonian, a compiler of the palace library, was the transport commissioner of Huaixi. It happened that the position of abbot of Yefu Temple was vacant, so they welcomed the master to open the Dharma.
Ascending the Hall: The multitude of yin is stripped away, and a single yang is born; the grass, trees, gardens, and forests all sprout. Only the bottomless bowl of the mendicant monk still holds rice and more soup.
Ascending the Hall: He cited that one day, Chan Master Xuefeng ascended the seat, picked up his staff, looked to the east, and said, 'What is on the east side?' Then he looked to the west and said, 'What is on the west side? Do you all know?' Then he put down his staff and said, 'Comprehend it here.' The master said, 'He looked east and then west again; the staff heavily spoke of the cold of the years. A branch of flowers, with rain, has fallen completely; no need for the young master to lean on the railing.'
Complete Book of the Five Lamps, Volume 25 卍 New Continued Collection, Volume 81, No. 1571, Complete Book of the Five Lamps (Volumes 1-33)
Complete Book of the Five Lamps, Volume 26
Monk (subject) Chao Yong, Abbot of Shenggan Chan Temple in Kyoto, edited.
Monk (subject) Chao Kui, Abbot of Gu Huayan Temple in Kyoto, reviewed and presented.
Caodong School
Four Generations Below Qingyuan
Dharma Successor of Chan Master Yunyan Sheng
Chan Master Dongshan Liangjie Wuben of Ruizhou
He was the son of the Yu family of Kuaiji. As a child, he followed a teacher and recited the Prajna Heart Sutra.
至無眼耳鼻舌身意處。忽以手捫面。問師曰。某甲有眼耳鼻舌等。何故經言無。其師駭然異之。曰。吾非汝師。即指往禮默禪師披剃。年二十一。詣嵩山具戒。遊方。首謁南泉。值馬祖諱辰修齋。泉問眾曰。來日設馬祖齋。未審馬祖還來否。眾皆無對。師出對曰。待有伴即來。泉曰。此子雖後生。甚堪雕琢。師曰。和尚莫壓良為賤 次參溈山。問曰。頃聞南陽忠國師有無情說法話。某甲未究其微。溈曰。阇黎莫記得么。師曰記得。溈曰。汝試舉一遍看。師遂舉。僧問如何是古佛心。國師曰。墻壁瓦礫是。僧曰。墻壁瓦礫。豈不是無情。國師曰是。僧曰。還解說法否。國師曰。常說熾然。說無間歇。僧曰。某甲為甚麼不聞。國師曰。汝自不聞。不可妨他聞者也。僧曰。未審甚麼人得聞。國師曰。諸聖得聞。僧曰。和尚還聞否。國師曰。我不聞。僧曰。和尚既不聞。爭知無情解說法。國師曰。賴我不聞。我若聞。即齊于諸聖。汝即不聞我說法也。僧曰。恁么則眾生無分去也。國師曰。我為眾生說。不為諸聖說。僧曰。眾生聞后如何。國師曰。即非眾生。僧曰。無情說法。據何典教。國師曰。灼然言不該典。非君子之所談。汝豈不見。華嚴經云。剎說。眾生說。三世一切說。師舉了。溈曰。我這裡亦有。祇是罕遇其人。師曰
【現代漢語翻譯】 現代漢語譯本： 到達沒有眼、耳、鼻、舌、身、意的地方。忽然用手摸臉，問老師說：『我某甲（指自己）有眼、耳、鼻、舌等，為什麼經書上說沒有？』他的老師非常驚訝，說：『我不是你的老師。』隨即指引他去拜見默禪師剃度。二十一歲時，前往嵩山受具足戒。遊歷四方，首先拜訪南泉普愿禪師。正趕上馬祖道一禪師的忌日，寺里準備齋飯。南泉禪師問大家說：『明天設馬祖的齋飯，不知道馬祖還會來嗎？』大家都回答不上來。趙州禪師站出來回答說：『等待有伴就來。』南泉禪師說：『這個年輕人雖然年輕，很值得雕琢。』趙州禪師說：『和尚不要把好人當賤人看待。』
接著參拜溈山靈佑禪師，問道：『近來聽說南陽忠國師（唐代國師）有無情說法的話，我還沒有領會其中的奧妙。』溈山禪師說：『你還記得嗎？』趙州禪師說：『記得。』溈山禪師說：『你試著說一遍看看。』趙州禪師於是敘述：有僧人問：『什麼是古佛心？』忠國師說：『墻壁瓦礫是。』僧人說：『墻壁瓦礫，豈不是無情之物？』忠國師說：『是。』僧人說：『還解說法嗎？』忠國師說：『常說，熾盛地說，沒有間斷。』僧人說：『我為什麼聽不見？』忠國師說：『你自已聽不見，不妨礙別人聽見。』僧人說：『不知道什麼人能聽見？』忠國師說：『諸聖能聽見。』僧人說：『和尚您還聽見嗎？』忠國師說：『我不聽見。』僧人說：『和尚您既然不聽見，怎麼知道無情之物能說法？』忠國師說：『幸虧我不聽見，我如果聽見，就和諸聖一樣了，你就聽不見我說法了。』僧人說：『這樣說來，眾生就沒有份了？』忠國師說：『我為眾生說，不為諸聖說。』僧人說：『眾生聽后如何？』忠國師說：『即非眾生。』僧人說：『無情說法，根據什麼典籍？』忠國師說：『確實言語不符合典籍，不是君子所談論的。你難道沒看見，《華嚴經》說，剎說，眾生說，三世一切說。』趙州禪師敘述完畢，溈山禪師說：『我這裡也有，只是很少遇到這樣的人。』趙州禪師說：
【English Translation】 English version: Reaching a place where there are no eyes, ears, nose, tongue, body, or mind, he suddenly touched his face with his hand and asked the master: 'I, Moujia (referring to himself), have eyes, ears, nose, tongue, etc. Why do the scriptures say there are none?' His master was very surprised and said, 'I am not your master.' Then he directed him to pay respects to Zen Master Mo for tonsure. At the age of twenty-one, he went to Mount Song (嵩山) to receive the full precepts. Traveling around, he first visited Nanquan Puyuan (南泉普願) Zen Master. It happened to be the anniversary of the death of Mazu Daoyi (馬祖道一) Zen Master, and the temple was preparing a vegetarian meal. Nanquan Zen Master asked everyone, 'Tomorrow we will have a vegetarian meal for Mazu. I wonder if Mazu will come?' No one could answer. Zhao Zhou (趙州) Zen Master stepped forward and replied, 'He will come when he has a companion.' Nanquan Zen Master said, 'This young man, although young, is very worthy of being sculpted.' Zhao Zhou Zen Master said, 'Venerable, do not treat a good person as a lowly one.'
Next, he visited Weishan Lingyou (溈山靈佑) Zen Master and asked, 'Recently, I heard that National Teacher Zhong of Nanyang (南陽忠國師) (a Tang Dynasty (唐代) national teacher) spoke of insentient beings preaching the Dharma, but I have not yet grasped its subtlety.' Weishan Zen Master said, 'Do you remember it?' Zhao Zhou Zen Master said, 'I remember.' Weishan Zen Master said, 'Try to recite it once.' Zhao Zhou Zen Master then narrated: A monk asked, 'What is the mind of the ancient Buddha?' National Teacher Zhong said, 'Walls and tiles are.' The monk said, 'Walls and tiles, are they not insentient things?' National Teacher Zhong said, 'Yes.' The monk said, 'Can they preach the Dharma?' National Teacher Zhong said, 'They constantly preach, fervently preach, without interruption.' The monk said, 'Why can't I hear it?' National Teacher Zhong said, 'You yourself cannot hear it, but it does not prevent others from hearing it.' The monk said, 'I wonder who can hear it?' National Teacher Zhong said, 'The sages can hear it.' The monk said, 'Venerable, can you hear it?' National Teacher Zhong said, 'I cannot hear it.' The monk said, 'Since Venerable cannot hear it, how do you know that insentient things can preach the Dharma?' National Teacher Zhong said, 'Fortunately, I cannot hear it. If I could hear it, I would be the same as the sages, and you would not hear me preach the Dharma.' The monk said, 'In that case, sentient beings have no share?' National Teacher Zhong said, 'I preach for sentient beings, not for the sages.' The monk said, 'What happens after sentient beings hear it?' National Teacher Zhong said, 'Then they are no longer sentient beings.' The monk said, 'What scriptures support the preaching of the Dharma by insentient beings?' National Teacher Zhong said, 'Indeed, the words do not conform to the scriptures and are not what a gentleman discusses. Have you not seen that the Avatamsaka Sutra (華嚴經) says, 'Worlds speak, sentient beings speak, all of the three times speak'?' After Zhao Zhou Zen Master finished narrating, Weishan Zen Master said, 'I also have this here, but I rarely encounter such a person.' Zhao Zhou Zen Master said:
。某甲未明。乞師指示。溈豎起拂子曰。會么。師曰不會。請和尚說。溈曰。父母所生口。終不為子說。師曰。還有與師同時慕道者否。溈曰。此去澧陵攸縣。石室相連。有云巖道人。若能撥草瞻風。必為子之所重。師曰。未審此人如何。溈曰。他曾問老僧。學人慾奉師去時如何。老僧對他道。直須絕滲漏始得。他道。還得不違師旨也無。老僧道。第一不得道老僧在這裡。師遂辭溈山。徑造云巖。舉前因緣了。便問。無情說法。甚麼人得聞。巖曰。無情得聞。師曰。和尚聞否。巖曰。我若聞。汝即不聞吾說法也。師曰。某甲為甚麼不聞。巖豎起拂子曰。還聞么。師曰不問。巖曰。我說法。汝尚不聞。豈況無情說法乎。師曰。無情說法。該何典教。巖曰。豈不見。彌陀經云。水鳥樹林悉皆唸佛念法。師於此有省。乃述偈曰。也大奇。也大奇。無情說法不思議。若將耳聽終難會。眼處聞時方得知。師問云巖。某甲有餘習未盡。巖曰。汝曾作甚麼來。師曰。聖諦亦不為。巖曰。還歡喜也未。師曰。歡喜則不無。如糞掃堆頭拾得一顆明珠 師辭云巖。巖曰。甚麼處去。師曰。雖離和尚。未卜所止。巖曰。莫湖南去。師曰無。巖曰。莫歸鄉去。師曰無。巖曰。早晚卻回。師曰。待和尚有住處即來。巖曰。自此一別。難得相見。師
【現代漢語翻譯】 現代漢語譯本：某甲不明白，請求溈山（溈山佑，唐代禪僧）指示。溈山豎起拂塵說：『會了嗎？』某甲說：『不會，請和尚開示。』溈山說：『父母所生的口，終究不能為你解說。』某甲說：『還有與您同時修道的人嗎？』溈山說：『從這裡去澧陵攸縣，石室相連，有位云巖道人（云巖曇晟，唐代禪僧），如果能披荊斬棘、仰慕道風，必定會被你所敬重。』某甲說：『不知此人如何？』溈山說：『他曾問老僧，學人想去侍奉師父時該如何？老僧對他說：必須完全斷絕滲漏才行。』他問：『還能不違背師父的旨意嗎？』老僧說：『第一件事就是不要說老僧在這裡。』某甲於是告別溈山，直接去拜訪云巖，講述了之前的因緣，便問：『無情說法，什麼人能夠聽聞？』云巖說：『無情能夠聽聞。』某甲說：『和尚您聽聞了嗎？』云巖說：『我如果聽聞，你就聽不到我說法了。』某甲說：『我為什麼聽不到？』云巖豎起拂塵說：『還聽見嗎？』某甲說：『不聞。』云巖說：『我說法，你尚且聽不見，何況無情說法呢？』某甲說：『無情說法，出自哪部經典？』云巖說：『豈不見《彌陀經》（《阿彌陀經》）說，水鳥樹林都念佛念法。』某甲於此有所領悟，於是作偈說：『也大奇，也大奇，無情說法不可思議。若將耳聽終難會，眼處聞時方得知。』某甲問云巖：『我還有餘習未盡。』云巖說：『你曾作過什麼？』某甲說：『聖諦也不執著。』云巖說：『還歡喜嗎？』某甲說：『歡喜倒也不是沒有，就像在糞掃堆里撿到一顆明珠。』某甲告別云巖。云巖問：『去哪裡？』某甲說：『雖然離開和尚，還未決定去處。』云巖說：『莫非去湖南？』某甲說：『不是。』云巖說：『莫非回鄉？』某甲說：『不是。』云巖說：『什麼時候回來？』某甲說：『等和尚有了住處就來。』云巖說：『自此一別，難得再見。』某甲
【English Translation】 English version: A certain Jia was unenlightened and requested instruction from Weishan (Weishan You, a Chan monk of the Tang Dynasty). Weishan raised his whisk and said, 'Do you understand?' Jia said, 'I do not understand. Please, Master, explain.' Weishan said, 'The mouth born of parents will ultimately not explain it for you.' Jia said, 'Are there any others who cultivate the Way at the same time as you, Master?' Weishan said, 'From here, going to Liling You County, where the stone chambers are connected, there is a Yunyan Daoren (Yunyan Tancheng, a Chan monk of the Tang Dynasty). If he can clear away the weeds and admire the wind, he will surely be esteemed by you.' Jia said, 'I do not know what kind of person this is.' Weishan said, 'He once asked this old monk, 'How should a student act when wanting to serve the Master?' This old monk told him, 'You must completely cut off all leakages.' He asked, 'Can I still not violate the Master's will?' The old monk said, 'The first thing is not to say that the old monk is here.' Jia then bid farewell to Weishan and went directly to visit Yunyan, recounting the previous circumstances, and then asked, 'Inanimate objects expounding the Dharma, who can hear it?' Yunyan said, 'Inanimate objects can hear it.' Jia said, 'Have you, Master, heard it?' Yunyan said, 'If I heard it, you would not hear me expounding the Dharma.' Jia said, 'Why can't I hear it?' Yunyan raised his whisk and said, 'Do you hear it?' Jia said, 'I do not hear.' Yunyan said, 'I expound the Dharma, and you still cannot hear it, how much more so with inanimate objects expounding the Dharma?' Jia said, 'Which scripture does inanimate objects expounding the Dharma come from?' Yunyan said, 'Have you not seen the Amitabha Sutra (The shorter Sukhavativyuha Sutra) which says, 'The water birds and trees all recite the Buddha and recite the Dharma'?' Jia had an awakening at this point and then composed a verse saying, 'How wondrous, how wondrous, inanimate objects expounding the Dharma is inconceivable. If you try to hear with your ears, you will ultimately not understand. Only when you hear with your eyes will you know.' Jia asked Yunyan, 'I still have residual habits that have not been exhausted.' Yunyan said, 'What have you done?' Jia said, 'I do not cling to even the Holy Truths.' Yunyan said, 'Are you still happy?' Jia said, 'It's not that there is no happiness, like picking up a bright pearl from a pile of dung.' Jia bid farewell to Yunyan. Yunyan asked, 'Where are you going?' Jia said, 'Although I am leaving the Master, I have not yet decided where to go.' Yunyan said, 'Are you going to Hunan?' Jia said, 'No.' Yunyan said, 'Are you going home?' Jia said, 'No.' Yunyan said, 'When will you return?' Jia said, 'I will come when the Master has a place to stay.' Yunyan said, 'After this farewell, it will be difficult to meet again.' Jia
曰。難得不相見。臨行又問曰。百年後。忽有人問。還邈得師真否。如何祇對。巖良久曰。祇這是。師沉吟。巖曰。價阇黎。承當個事。大須審細。師猶涉疑。后因過水睹影。大悟前旨。有偈曰。切忌從他覓。迢迢與我疏。我今獨自往。處處得逢渠。渠今正是我。我今不是渠。應須恁么會。方得契如如 因供養云巖真次。僧問。先師道祇這是。莫便是否。師曰是。曰意旨如何。師曰。當時幾錯會先師意。曰未審先師還知有也無。師曰。若不知有。爭解恁么道。若知有。爭肯恁么道(長慶曰。既知有。為甚麼恁么道。又曰。養子方知父慈) 師在泐潭。見初首座。有語曰。也大奇也大奇。佛界道界不思議。師遂問曰。佛界道界即不問。祇如說佛界道界底。是甚麼人。初良久無對。師曰。何不速道。初曰。爭即不得。師曰。道也未曾道。說甚麼爭即不得。初無對。師曰。佛之與道。俱是名言。何不引教。初曰。教道甚麼。師曰。得意忘言。初曰。猶將教意向心頭作病在。師曰。說佛界道界底病大小。初又無對。次日忽遷化。時稱師。為問殺首座 師自唐宣宗大中末。于新豐山。接誘學徒。厥後盛化豫章高安。之洞山。權開五位。善接三根。大闡一音。廣弘萬品。橫抽寶劍。剪諸見之稠林。妙葉弘通。截萬端之穿鑿。又得曹
山深明的旨。妙唱嘉猷。道合君臣。偏正回互。由是洞上元風。播於天下。故諸方宗匠。咸共推尊之。曰曹洞宗 師曰云巖諱日營齋。僧問。和尚于云巖處。得何指示。師曰。雖在彼中。不蒙指示。曰既不蒙指示。又用設齋作甚麼。師曰。爭敢違揹他。曰和尚初見南泉。為甚麼。卻與云巖設齋。師曰。我不重先師道德佛法。祇重他不為我說破。曰和尚為先師設齋。還肯先師也無。師曰。半肯半不肯。曰為甚麼不全肯。師曰。若全肯。即孤負先師 問欲見和尚本來師。如何得見。師曰。年牙相似。即無阻矣。僧擬進語。師曰。不躡前蹤。別請一問。僧無對 (云居代曰。恁么則不見和尚本來師也。僧問長慶。如何是年牙相似者。慶雲。古人恁么道。阇黎又向這裡。覓個甚麼) 問寒暑到來。如何迴避。師曰。何不向無寒暑處去。曰如何是無寒暑處。師曰。寒時寒殺阇黎。熱時熱殺阇黎 上堂。還有不報四恩三有者么。眾無對。又曰。若不體此意。何超始終之患。直須心心不觸物。步步無處所。常無間斷。始得相應。直須努力。莫閑過日 問僧。甚處來。曰遊山來。師曰。還到頂么。曰到。師曰。頂上有人么。曰無人。師曰。恁么則不到頂也。曰若不到頂。爭知無人。師曰。何不且住。曰某甲不辭住。西天有人不肯。師曰
【現代漢語翻譯】 現代漢語譯本： 山深才能明白其中的宗旨，精妙的唱誦是美好的謀劃。道理與君臣之道相合，偏與正相互轉換。因此，洞山（Dòngshān）的玄妙之風，傳播於天下。所以各地的宗師，都共同推崇他，稱之為曹洞宗（Cáodòng Zōng）。 師父說云巖（Yúnyán）忌日要營齋。僧人問：『和尚您在云巖（Yúnyán）處，得到什麼指示？』師父說：『雖然在那裡，沒有得到任何指示。』僧人說：『既然沒有得到指示，又用設齋做什麼？』師父說：『怎敢違揹他。』僧人說：『和尚您最初見南泉（Nánquán），為什麼卻為云巖（Yúnyán）設齋？』師父說：『我不看重先師的道德佛法，只看重他不為我說破。』僧人說：『和尚您為先師設齋，還認可先師嗎？』師父說：『一半認可，一半不認可。』僧人說：『為什麼不完全認可？』師父說：『如果完全認可，就辜負了先師。』 僧人問：『想見和尚您本來的老師，如何才能見到？』師父說：『年齡牙齒相似，就沒有阻礙了。』僧人想要說話，師父說：『不沿著前人的軌跡，另外請問。』僧人無言以對。（云居（Yúnjū）代替回答說：『這樣說就見不到和尚您本來的老師了。』僧人問長慶（Chángqìng）：『如何是年齡牙齒相似？』長慶（Chángqìng）說：『古人這樣說，你又在這裡尋找什麼？』） 僧人問：『寒暑到來，如何迴避？』師父說：『為什麼不向沒有寒暑的地方去？』僧人說：『如何是沒有寒暑的地方？』師父說：『寒冷時寒冷死你，炎熱時炎熱死你。』 師父上堂說法，說：『還有不報答四恩三有（sì ēn sān yǒu）的人嗎？』眾人無言以對。又說：『若不體會此意，如何超越始終的憂患？必須心心不觸物，步步無處所，常常沒有間斷，才能相應。必須努力，不要虛度光陰。』 問僧人：『從哪裡來？』回答說：『遊山而來。』師父說：『還到頂了嗎？』回答說：『到了。』師父說：『頂上有人嗎？』回答說：『沒有人。』師父說：『這樣說就沒有到頂。』回答說：『若不到頂，怎知無人？』師父說：『為什麼不且住下？』回答說：『我不是不想住下，西天（Xītiān）有人不肯。』師父說……
【English Translation】 English version: Only by deeply understanding the mountains can one grasp the essence. Wonderful chanting is a fine plan. The principle aligns with the way of ruler and subject, with the partial and the complete interchanging. Therefore, the profound style of Dongshan (Dòngshān, Mountain Cave) spreads throughout the world. Thus, masters from all directions commonly revere him, calling it the Caodong School (Cáodòng Zōng, Soto Zen). The master said that a vegetarian feast should be held on Yunyan's (Yúnyán, Cloud Cliff) death anniversary. A monk asked, 'What instruction did you receive from Yunyan (Yúnyán)?' The master said, 'Although I was there, I received no instruction.' The monk said, 'Since you received no instruction, what is the use of holding a vegetarian feast?' The master said, 'How dare I disobey him?' The monk said, 'When you first saw Nanquan (Nánquán, South Spring), why do you hold a vegetarian feast for Yunyan (Yúnyán) instead?' The master said, 'I do not value the morality and Dharma of the former teacher, I only value that he did not explain it to me.' The monk said, 'When you hold a vegetarian feast for the former teacher, do you acknowledge the former teacher?' The master said, 'Half acknowledge, half do not acknowledge.' The monk said, 'Why not fully acknowledge?' The master said, 'If I fully acknowledge, I would betray the former teacher.' A monk asked, 'If I want to see the master's original teacher, how can I see him?' The master said, 'If the age and teeth are similar, there will be no obstacles.' The monk wanted to speak, but the master said, 'Do not follow the previous traces, please ask another question.' The monk was speechless. (Yunju (Yúnjū, Cloud Dwelling) replied on his behalf, 'In that case, you will not see the master's original teacher.' A monk asked Changqing (Chángqìng, Long Celebration), 'What is meant by age and teeth being similar?' Changqing (Chángqìng) said, 'The ancients said so, what are you looking for here?') A monk asked, 'When cold and heat arrive, how can one avoid them?' The master said, 'Why not go to a place without cold and heat?' The monk said, 'What is a place without cold and heat?' The master said, 'When it is cold, be frozen to death; when it is hot, be burned to death.' The master ascended the platform and said, 'Are there any who do not repay the Four Debts and Three Existences (sì ēn sān yǒu, Four Kinds of Grace and Three Realms of Existence)?' The assembly was silent. He also said, 'If you do not understand this meaning, how can you transcend the suffering of beginning and end? You must have mind-to-mind non-attachment to things, step-by-step without a fixed place, and constantly without interruption, then you can be in accord. You must strive hard and not waste time.' He asked a monk, 'Where do you come from?' He replied, 'I come from traveling in the mountains.' The master said, 'Did you reach the summit?' He replied, 'I did.' The master said, 'Is there anyone on the summit?' He replied, 'There is no one.' The master said, 'In that case, you did not reach the summit.' He replied, 'If I did not reach the summit, how would I know there is no one?' The master said, 'Why not stay for a while?' He replied, 'It is not that I do not want to stay, but someone in the Western Heaven (Xītiān, Sukhavati) does not allow it.' The master said...
。我從來疑著這漢 師與泰首座。冬節吃果子次。乃問。有一物。上拄天。下拄地。黑似漆。常在動用中。動用中收不得。且道。過在甚麼處。泰曰。過在動用中。(同安顯別曰。不知)師喚侍者。掇退果桌 問雪峰。從甚處來。曰天臺來。師曰。見智者否。曰義存吃鐵棒有分 問如何是西來意。師曰。大似駭雞犀 問蛇吞蝦蟆。救則是。不救則是。師曰。救則雙目不睹。不救則形影不彰 有僧不安。要見師。師遂往。僧曰。和尚何不救取人家男女。師曰。你是甚麼人家男女。曰某甲是大闡提人家男女。師良久。僧曰。四山相逼時如何。師曰。老僧日前。也向人家屋檐下過來。曰回互不回互。師曰。不回互。曰教某甲向甚處去。師曰。粟畬里去。僧噓一聲曰。珍重。便坐脫。師以拄杖敲頭三下曰。汝祇解與么去。不解與么來 因夜參不點燈。有僧出問話。退後。師令侍者點燈。乃召適來問話僧出來。其僧近前。師曰。將取三兩粉來。與這個上座。其僧拂袖而退。自此省發。遂罄舍衣資設齋。得三年後辭師。師曰善為。時雪峰侍立。問曰。祇如這僧辭去。幾時卻來。師曰。他祇知一去。不解再來。其僧歸堂。就衣缽下坐化。峰上報師。師曰。雖然如此。猶較老僧三生在 問僧。甚處來。曰三祖塔頭來。師曰。既從祖師處
【現代漢語翻譯】 現代漢語譯本：我一直懷疑漢師和泰首座（寺院主持）。在冬至吃果子的時候，漢師問道：『有一物，上頂天，下立地，黑如漆，常在動用之中，但動用時卻無法把握。請問，它的過失在哪裡？』泰首座回答：『過失在於動用之中。』（同安顯補充說：『不知。』）漢師叫侍者撤走果桌。 漢師問雪峰：『從哪裡來？』雪峯迴答：『從天臺山來。』漢師說：『見到智者大師了嗎？』雪峰說：『義存（僧人名）有吃鐵棒的份。』漢師問：『如何是西來意（禪宗用語，指達摩祖師從西方帶來的禪宗真意）？』漢師說：『很像駭雞犀（一種能嚇退雞的犀牛角）。』漢師問：『蛇吞蝦蟆（癩蛤蟆），救它好呢，還是不救它好呢？』漢師說：『救它，則雙目不能看見；不救它，則形影不能顯現。』 有個僧人感到不安，想要見漢師。漢師於是前去。僧人說：『和尚為什麼不救救人家男女？』漢師說：『你是哪家男女？』僧人說：『我是大闡提（斷善根的人）人家男女。』漢師沉默良久。僧人說：『四山相逼時如何？』漢師說：『老僧我日前，也曾在人家屋檐下躲過。』僧人說：『回互（相互轉換）還是不回互？』漢師說：『不回互。』僧人說：『教我向哪裡去？』漢師說：『到粟田里去。』僧人噓了一口氣說：『珍重。』便坐化（圓寂）。漢師用拄杖敲他的頭三下說：『你只懂得這樣去，不懂得這樣來。』 一次夜參（晚間的禪修）沒有點燈，有個僧人出來問話，然後退了回去。漢師讓侍者點燈，然後叫剛才問話的僧人出來。那僧人走上前。漢師說：『拿三兩面粉來，給這位上座（對僧人的尊稱）。』那僧人拂袖而去。從此他有所省悟，於是傾盡所有衣物錢財設齋供養，三年後向漢師告辭。漢師說：『好好做。』當時雪峰侍立在旁，問道：『像這僧人辭去，什麼時候會再來？』漢師說：『他只知道一去，不懂得再來。』那僧人回到禪堂，就在自己的衣缽下坐化了。雪峰將此事稟報漢師。漢師說：『雖然如此，他還勝過老僧我三生。』 漢師問僧人：『從哪裡來？』僧人回答：『從三祖塔頭（寺廟名）來。』漢師說：『既然從祖師（禪宗的祖師）那裡來』
【English Translation】 English version: I have always doubted Master Han and Chief Monk Tai. Once, during the winter solstice while eating fruit, Master Han asked, 'There is a thing that props up the sky above and supports the earth below. It is as black as lacquer and is constantly in motion. Yet, this motion cannot be grasped. Tell me, where does its fault lie?' Chief Monk Tai replied, 'The fault lies in the motion itself.' (Tong'an Xian added, 'I do not know.') Master Han then instructed the attendant to remove the fruit table. Master Han asked Xuefeng, 'Where do you come from?' Xuefeng replied, 'From Mount Tiantai.' Master Han said, 'Did you see the Wise One (referring to Zhiyi, founder of the Tiantai school of Buddhism)?' Xuefeng said, 'Yi Cun (a monk's name) has a share in eating iron rods.' Master Han asked, 'What is the meaning of the Westward Journey (a Zen term referring to the essence of Zen Buddhism brought by Bodhidharma from the West)?' Master Han said, 'It is very much like a rhinoceros horn that frightens chickens.' Master Han asked, 'A snake swallows a toad; is it better to save it or not to save it?' Master Han said, 'If you save it, both eyes will not see; if you do not save it, the form and shadow will not appear.' A monk felt uneasy and wanted to see Master Han. Master Han went to him. The monk said, 'Why doesn't the abbot save the sons and daughters of others?' Master Han said, 'Whose sons and daughters are you?' The monk said, 'I am the son and daughter of a great icchantika (one who has severed their roots of goodness).' Master Han remained silent for a long time. The monk said, 'What is it like when the four mountains press in?' Master Han said, 'This old monk has also taken shelter under the eaves of people's houses before.' The monk said, 'Is there mutual transformation or not?' Master Han said, 'No mutual transformation.' The monk said, 'Where should I go?' Master Han said, 'Go to the millet field.' The monk sighed and said, 'Take care.' Then he sat and passed away (died peacefully). Master Han struck his head three times with his staff and said, 'You only know how to go like this, but you do not know how to come like this.' Once, during the night meditation (evening Zen practice) without lights, a monk came out to ask a question and then retreated. Master Han instructed the attendant to light the lamp and then called out the monk who had asked the question earlier. The monk stepped forward. Master Han said, 'Bring three ounces of flour and give it to this senior monk (a respectful term for monks).' The monk flicked his sleeve and left. From then on, he had an awakening, so he gave all his clothes and money to set up a vegetarian offering, and after three years he said goodbye to Master Han. Master Han said, 'Do well.' At that time, Xuefeng was standing by and asked, 'Like this monk who is leaving, when will he come back?' Master Han said, 'He only knows how to go, he does not know how to come back.' The monk returned to the meditation hall and sat down under his robe and bowl and passed away. Xuefeng reported this matter to Master Han. Master Han said, 'Even so, he is still better than this old monk by three lifetimes.' Master Han asked a monk, 'Where do you come from?' The monk replied, 'From the Three Patriarchs Pagoda (temple name).' Master Han said, 'Since you come from the Patriarch (referring to the Zen patriarchs)'
來。又要見老僧作甚麼。曰祖師即別。學人與和尚不別。師曰。老僧欲見阇黎本來師。還得否。曰亦須待和尚自出頭來始得。師曰。老僧適來。暫時不在 官人問。有人修行否。師曰。待公作男子即修行 僧問。相逢不拈出。舉意便知有時如何。師乃合掌頂戴 問僧。作甚麼來。曰孝順和尚來。師曰。世間甚麼物最孝順。僧無對 上堂。有一人。在千人萬人中。不背一人。不向一人。你道此人具何面目。云居出曰。某甲參堂去 師有時曰。體得佛向上事。方有些子語話分。僧問。如何是語話。師曰。語話時阇黎不聞。曰和尚還聞否。師曰。不語話時即聞 問如何是正問正答。師曰。不從口裡道。曰若有人問。師還答否。師曰。也未曾問 問如何是從門入者非寶。師曰。便好休 問和尚出世幾人肯。師曰。並無一人肯。曰為甚麼並無一人肯。師曰。為他個個氣宇如王 師問講維摩經。僧曰。不可以智知。不可以識識。喚作甚麼語。曰贊法身語。師曰。喚作法身。早是贊也 問時時勤拂拭。為甚麼不得他衣缽。未審甚麼人合得。師曰。不入門者。曰祇如不入門者。還得也無。師曰。雖然如此。不得不與他卻。又曰。直道本來無一物。猶未合得他衣缽。汝道。甚麼人合得。這裡合下得一轉語。且道。下得甚麼語。時有一僧。
【現代漢語翻譯】 現代漢語譯本： 僧人：我再來見老和尚有什麼事嗎？ 趙州禪師：祖師已經離別了，你和老和尚沒有什麼區別。 僧人：學人與和尚沒有區別。 趙州禪師：老僧想見你本來的老師，可以嗎？ 僧人：也要等和尚自己出頭才行。 趙州禪師：老僧剛才暫時不在。 官員問：這裡有人修行嗎？ 趙州禪師：等你做了真正的男子漢再修行。 僧人問：相逢時不直接點明，稍微示意一下就明白，有時會怎麼樣？ 趙州禪師於是合掌頂戴（表示尊敬）。 趙州禪師問僧人：你來做什麼？ 僧人：來孝順和尚。 趙州禪師：世間什麼東西最孝順？ 僧人無言以對。 趙州禪師上堂說法：有一個人，在千人萬人之中，不背對任何一個人，也不面向任何一個人。你們說這個人有什麼面目？ 云居（地名）僧人出來說：某甲（我）去參堂。 趙州禪師有時說：體會到佛向上（超越）的事情，才有一些說話的資格。 僧人問：什麼是說話？ 趙州禪師：說話的時候你聽不見。 僧人：和尚您聽得見嗎？ 趙州禪師：不說話的時候就聽得見。 僧人問：什麼是正問正答？ 趙州禪師：不從口裡說。 僧人：如果有人問，和尚您還回答嗎？ 趙州禪師：也未曾有人問過。 僧人問：什麼是從門入者非寶？ 趙州禪師：最好停止。 僧人問：和尚您出世，有幾個人認可？ 趙州禪師：沒有一個人認可。 僧人：為什麼沒有一個人認可？ 趙州禪師：因為他們個個氣宇軒昂，像國王一樣。 趙州禪師問講《維摩經》的僧人：《維摩經》說不可以智知，不可以識識，這叫做什麼話？ 僧人：贊法身（佛的真身）的話。 趙州禪師：叫做法身，已經是讚美了。 僧人問：時時勤拂拭（經常擦拭），為什麼得不到他的衣缽（禪宗祖師的信物）？不知道什麼人才能得到？ 趙州禪師：不入門的人。 僧人：像不入門的人，還能得到嗎？ 趙州禪師：雖然如此，不得不給他。又說：直說本來無一物，仍然不能得到他的衣缽。你說，什麼人才能得到？這裡如果能說出一句轉語，說一句什麼話？ 當時有一個僧人。
【English Translation】 English version: Monk: What do you want to see the old monk for again? Master Zhao Zhou: The Patriarch has already departed, there is no difference between you and the old monk. Monk: There is no difference between the student and the monk. Master Zhao Zhou: Can the old monk see your original teacher? Monk: It is also necessary to wait for the monk to come forward himself. Master Zhao Zhou: The old monk was temporarily away just now. Official asked: Is there anyone practicing here? Master Zhao Zhou: Wait until you become a real man before practicing. Monk asked: If we meet without pointing it out directly, and understand it with a slight hint, what will happen sometimes? Master Zhao Zhou then put his palms together and bowed (to show respect). Master Zhao Zhou asked the monk: What are you here for? Monk: To be filial to the monk. Master Zhao Zhou: What is the most filial thing in the world? The monk was speechless. Master Zhao Zhou ascended the hall to preach: There is a person who, among thousands of people, does not turn his back on anyone, nor does he face anyone. What kind of face do you say this person has? A monk from Yunju (place name) came out and said: Moujia (I) will go to the meditation hall. Master Zhao Zhou sometimes said: Only by understanding the upward (transcendent) affairs of the Buddha can one have some qualifications to speak. Monk asked: What is speaking? Master Zhao Zhou: You can't hear it when speaking. Monk: Can you hear it, Master? Master Zhao Zhou: You can hear it when not speaking. Monk asked: What is a correct question and a correct answer? Master Zhao Zhou: Not from the mouth. Monk: If someone asks, will you still answer, Master? Master Zhao Zhou: No one has ever asked. Monk asked: What is 'one who enters through the door is not a treasure'? Master Zhao Zhou: It is best to stop. Monk asked: How many people recognize your appearance in the world, Master? Master Zhao Zhou: No one recognizes it. Monk: Why doesn't anyone recognize it? Master Zhao Zhou: Because each of them has a majestic demeanor, like a king. Master Zhao Zhou asked the monk who was lecturing on the Vimalakirti Sutra: The Vimalakirti Sutra says that it cannot be known by wisdom, nor can it be known by consciousness. What is this called? Monk: Words praising the Dharmakaya (Buddha's true body). Master Zhao Zhou: Calling it Dharmakaya is already praise. Monk asked: Why can't one get his robe and bowl (relics of the Zen patriarch) by diligently wiping it all the time? I wonder who can get it? Master Zhao Zhou: The one who does not enter the door. Monk: Can someone like the one who does not enter the door still get it? Master Zhao Zhou: Even so, one has to give it to him. He also said: To say directly that there is originally nothing, still cannot get his robe and bowl. Who do you say can get it? If you can say a turning word here, what word would you say? At that time, there was a monk.
下九十六轉語。並不契。末後一轉。始愜師意。師曰。阇黎何不早恁么道。別有一僧密聽。祇不聞末後一轉。遂請益其僧。僧不肯說。如是三年相從。終不為舉。一日因疾。其僧曰。某三年請舉前話。不蒙慈悲。善取不得。惡取去。遂持刀白曰。若不為某舉。即殺上座去也。其僧悚然曰。阇黎且待。我為你舉。乃曰。直饒將來。亦無處著。其僧禮謝 有庵主不安。凡見僧便曰。相救相救。多下語不契。師乃去訪之。主亦曰相救。師曰。甚麼相救。主曰。莫是藥山之孫。云巖嫡子么。師曰不敢。主合掌曰。大家相送。便遷化 僧問。亡僧遷化。向甚麼處去。師曰。火后一莖茆 問師尋常教學人行鳥道。未審如何是鳥道。師曰。不逢一人。曰如何行。師曰。直須足下無私去。曰祇如行鳥道。莫便是本來面目否。師曰。阇黎因甚顛倒。曰甚麼處是學人顛倒。師曰。若不顛倒。因甚麼卻認奴作郎。曰如何是本來面目。師曰。不行鳥道。師謂眾曰。知有佛向上人。方有語話分。僧問。如何是佛向上人。師曰。非佛(保福別曰。佛非。法眼別曰。方便呼為佛) 師與密師伯過水。乃問。過水事作么生。伯曰。不濕腳。師曰。老老大大。作這個語話。伯曰。你又作么生。師曰。腳不濕 問僧。甚處去來。曰製鞋來。師曰。自解依他。
【現代漢語翻譯】 現代漢語譯本：
這九十六轉語，都不契合（禪師的）意思。最後一句轉語，才符合（溈山）禪師的意旨。溈山禪師說：『你為什麼不早這麼說？』另外有一個僧人偷偷地聽著，只是沒有聽到最後一句轉語。於是向那個僧人請教。那個僧人不肯說。像這樣跟隨了三年，始終不肯為他說出（那句轉語）。有一天，（那個僧人）因為生病，（於是對那個僧人）說：『我三年請您說出之前的話，沒有得到您的慈悲。好的方法我學不到，壞的方法我就用上了。』於是拿著刀（對著那個僧人）說：『如果不為我說出（那句轉語），我就殺了你。』那個僧人害怕地說：『你先等等，我為你舉出（那句轉語）。』於是說：『即使將來拿來，也沒有地方安放。』那個僧人禮拜感謝。
有一個庵主感到不安，凡是見到僧人就說：『救救我，救救我。』說了許多話都不契合（禪師的）意思。溈山禪師於是去拜訪他。庵主也說：『救救我。』溈山禪師說：『怎麼救你？』庵主說：『莫非是藥山（藥山惟儼禪師）的孫子，云巖（云巖曇晟禪師）的嫡子嗎？』溈山禪師說：『不敢當。』庵主合掌說：『大家送送我。』便圓寂了。
有僧人問：『亡僧圓寂了，到什麼地方去了？』溈山禪師說：『火化后的一根茅草。』
問：『禪師您平時教導學人走鳥道，不知道什麼是鳥道？』溈山禪師說：『不逢一個人。』（僧人）說：『如何行走？』溈山禪師說：『必須腳下沒有私心。』（僧人）說：『像這樣行走鳥道，莫非就是本來面目嗎？』溈山禪師說：『你為什麼顛倒？』（僧人）說：『什麼地方是學人顛倒？』溈山禪師說：『如果不顛倒，為什麼卻認奴僕作郎君？』（僧人）說：『什麼是本來面目？』溈山禪師說：『不走鳥道。』
溈山禪師對大家說：『知道有佛向上的人，才能有說話的份。』有僧人問：『什麼是佛向上的人？』溈山禪師說：『非佛。』（保福禪師另說：『佛非。』法眼禪師另說：『方便稱作佛。』）
溈山禪師與密師伯一起過河，於是問：『過河這件事怎麼說？』密師伯說：『不濕腳。』溈山禪師說：『老老大大，說這種話。』密師伯說：『你又怎麼說？』溈山禪師說：『腳不濕。』
問僧人：『從哪裡來？』（僧人）說：『做鞋子來。』溈山禪師說：『自己會解開（鞋帶），依靠他人（做什麼）。』
【English Translation】 English version:
The ninety-six turning phrases did not accord with (the Master's) intention. Only the last turning phrase finally satisfied the Master. The Master (Weishan) said, 'Why didn't you say it like that earlier?' Another monk was secretly listening, but he didn't hear the last turning phrase. So he asked that monk for instruction. That monk refused to tell him. He followed him like this for three years, but he still wouldn't reveal (the turning phrase). One day, because (that monk) was ill, (he said to the monk), 'For three years I have been asking you to reveal the previous words, but I have not received your compassion. I cannot learn the good way, so I will resort to the bad way.' Then he took a knife (and said to the monk), 'If you do not reveal (the turning phrase) to me, I will kill you.' The monk was frightened and said, 'Please wait, I will reveal (the turning phrase) to you.' Then he said, 'Even if you bring it in the future, there is nowhere to put it.' The monk bowed and thanked him.
There was a hermitage master who felt uneasy. Whenever he saw a monk, he would say, 'Save me, save me.' Many of the words he spoke did not accord with (the Master's) intention. Master Weishan then went to visit him. The hermitage master also said, 'Save me.' Master Weishan said, 'How can I save you?' The hermitage master said, 'Could you be the grandson of Yaoshan (Yaoshan Weiyan Chan Master), the direct descendant of Yunyan (Yunyan Tansheng Chan Master)?' Master Weishan said, 'I dare not presume.' The hermitage master put his palms together and said, 'Everyone, see me off.' Then he passed away.
A monk asked, 'Where did the deceased monk go after he passed away?' Master Weishan said, 'A stalk of thatch after cremation.'
(A monk) asked: 'The Master usually teaches students to walk the bird path, I wonder what is the bird path?' Master Weishan said, 'Not meeting a single person.' (The monk) said, 'How to walk?' Master Weishan said, 'You must have no selfishness under your feet.' (The monk) said, 'Like this walking the bird path, is it the original face?' Master Weishan said, 'Why are you upside down?' (The monk) said, 'Where is the student upside down?' Master Weishan said, 'If you are not upside down, why do you recognize a servant as a master?' (The monk) said, 'What is the original face?' Master Weishan said, 'Not walking the bird path.'
Master Weishan said to the assembly, 'Knowing there is a person beyond the Buddha, then there is a share in speaking.' A monk asked, 'What is a person beyond the Buddha?' Master Weishan said, 'Not Buddha.' (Baofu Chan Master said differently: 'Buddha not.' Fayan Chan Master said differently: 'Expediently called Buddha.')
Master Weishan and Mi Shibai crossed the river together, and then asked, 'How do you speak of the matter of crossing the river?' Mi Shibai said, 'Not wetting the feet.' Master Weishan said, 'So old, saying such words.' Mi Shibai said, 'How do you say it?' Master Weishan said, 'Feet not wet.'
(Weishan) asked a monk: 'Where are you coming from?' (The monk) said, 'Coming from making shoes.' Master Weishan said, 'You can untie (the shoelaces) yourself, relying on others (to do what).'
曰依他。師曰。他還指教汝也無。曰允即不違 僧問茱萸。如何是沙門行。萸曰。行則不無。有覺即乖。別有僧舉似師。師曰。他何不道。未審是甚麼行。僧遂進此語。萸曰。佛行佛行。僧回舉似師。師曰。幽州猶似可。最苦是新羅(東禪齊拈曰。此語還有疑訛也無。若有。且道甚麼處不得。若無。他又道最苦是新羅。還點檢得出么。他道行則不無。有覺即乖。卻令再問。是甚麼行。又道佛行那僧是會了問。不會了問。請斷看) 僧卻問。如何是沙門行。師曰。頭長三尺。頸長二寸。師令侍者。持此語問三聖然和尚。聖于侍者手上。掐一掐。侍者回舉似師。師肯之。
師見幽上座來。遽起向禪床后立。幽曰。和尚為甚麼迴避學人。師曰。將謂阇黎不見老僧 問如何是玄中又玄。師曰。如死人舌 師洗缽次。見兩鳥爭蝦蟆。有僧便問。這個因甚麼到恁么地。師曰。祇為阇黎 問如何是毗盧師法身主。師曰。禾莖粟𠏉 問三身之中。阿那身不墮眾數。師曰。吾常於此切(僧問曹山。先師道。吾常於此切。意作么生。山曰。要頭便斫去。又問雪峰。峰以拄杖劈口打曰。我亦曾到洞山來) 會下有老宿。去云巖回。師問。汝去云巖作甚麼。宿曰不會。師代曰。堆堆地 師行腳時。會一官人曰。三祖信心銘。弟子擬注。師
【現代漢語翻譯】 現代漢語譯本： 僧人說：『依照他（依他）。』 師父說：『他還指教你什麼了嗎？』 僧人說：『確實是這樣，不敢違背。』 有僧人問茱萸（Zhu Yu，禪師）：『什麼是沙門（Shamen，出家修道者）的修行？』 茱萸說：『修行就不是沒有，有了覺悟就偏離了。』 另有僧人把這話告訴師父，師父說：『他為什麼不說，不知道是什麼修行？』 僧人於是進呈這句話，茱萸說：『佛行（Fo Xing，佛的修行）佛行。』 僧人回來告訴師父，師父說：『幽州（You Zhou，地名）還算可以，最苦的是新羅（Xin Luo，古代朝鮮國家名）。』（東禪齊（Dongchan Qi，禪師）評論說：『這句話還有可疑之處嗎？如果有，那麼哪裡不對？如果沒有，他又說最苦的是新羅，還能檢查出來嗎？他說修行就不是沒有，有了覺悟就偏離了，卻令人再問，是什麼修行，又說是佛行，那個僧人是理解了問，還是不理解問，請判斷一下。』） 僧人又問：『什麼是沙門行？』 師父說：『頭長三尺，頸長二寸。』 師父讓侍者拿著這句話去問三聖然和尚（San Sheng Ran He Shang，禪師）。三聖在侍者的手上掐了一下，侍者回來告訴師父，師父認可了。 師父看見幽上座（You Shangzuo，僧人）來了，急忙起身向禪床后躲避。幽上座說：『和尚為什麼要回避學人？』 師父說：『我以為你沒看見我這個老和尚。』 有人問：『什麼是玄中又玄？』 師父說：『像死人的舌頭。』 師父洗缽的時候，看見兩隻鳥爭奪蛤蟆，有僧人便問：『這個因什麼到了這個地步？』 師父說：『只因爲你。』 有人問：『什麼是毗盧師法身主（Pilushifa Shenzhu，毗盧遮那佛的法身）？』 師父說：『禾莖粟穗。』 有人問：『三身（Sanshen，佛的三種化身）之中，哪個身不墮入眾數？』 師父說：『我常常在這裡切。』（僧人問曹山（Cao Shan，禪師）：『先師說，我常常在這裡切，是什麼意思？』 曹山說：『要頭就砍去。』 又問雪峰（Xue Feng，禪師），雪峰用拄杖劈口打他說：『我也曾到洞山（Dong Shan，地名）來。』） 寺院裡有個老修行，從云巖（Yun Yan，地名）回來，師父問：『你去云巖做什麼？』 老修行說：『不會。』 師父代替他說：『堆堆地。』 師父行腳的時候，遇到一個官員說：『三祖信心銘（San Zu Xin Xin Ming，禪宗經典），弟子打算註釋。』 師父
【English Translation】 English version: A monk said: 'According to him (Yi Ta).' The master said: 'Did he also instruct you in anything?' The monk said: 'Indeed, I dare not disobey.' A monk asked Zhu Yu (Zhu Yu, a Chan master): 'What is the practice of a Shamen (Shamen, a monastic practitioner)?' Zhu Yu said: 'Practice is never without, but with awareness, one deviates.' Another monk told this to the master, and the master said: 'Why didn't he say, what kind of practice is it?' The monk then presented this statement, and Zhu Yu said: 'Buddha-practice (Fo Xing, Buddha's practice), Buddha-practice.' The monk returned and told the master, and the master said: 'Youzhou (You Zhou, a place name) is still acceptable, but the most bitter is Silla (Xin Luo, an ancient Korean kingdom).' (Dongchan Qi (Dongchan Qi, a Chan master) commented: 'Is there any doubt about this statement? If so, where is it wrong? If not, he also said that the most bitter is Silla, can it be examined? He said that practice is never without, but with awareness, one deviates, yet he asks again, what kind of practice is it, and then says it is Buddha-practice. Did that monk understand the question, or did he not understand the question? Please judge.') The monk then asked: 'What is the practice of a Shamen?' The master said: 'The head is three feet long, and the neck is two inches long.' The master asked the attendant to take this statement and ask the Venerable San Sheng Ran (San Sheng Ran He Shang, a Chan master). San Sheng pinched the attendant's hand, and the attendant returned and told the master, who approved of it. The master saw You Shangzuo (You Shangzuo, a monk) coming and hurriedly got up and hid behind the Zen bed. You Shangzuo said: 'Why is the abbot avoiding the student?' The master said: 'I thought you didn't see this old monk.' Someone asked: 'What is the profound within the profound?' The master said: 'Like the tongue of a dead man.' When the master was washing his bowl, he saw two birds fighting over a toad, and a monk asked: 'Why did this happen?' The master said: 'Only because of you.' Someone asked: 'What is the master of the Dharmakaya (Pilushifa Shenzhu, the Dharmakaya of Vairocana Buddha)?' The master said: 'Rice stalks and millet ears.' Someone asked: 'Among the three bodies (Sanshen, the three bodies of the Buddha), which body does not fall into the multitude?' The master said: 'I often cut here.' (A monk asked Cao Shan (Cao Shan, a Chan master): 'The former master said, I often cut here, what does it mean?' Cao Shan said: 'If you want a head, then cut it off.' He also asked Xue Feng (Xue Feng, a Chan master), who hit him in the mouth with his staff and said: 'I have also been to Dongshan (Dong Shan, a place name).') There was an old practitioner in the monastery who returned from Yunyan (Yun Yan, a place name), and the master asked: 'What did you do in Yunyan?' The old practitioner said: 'I don't know.' The master said for him: 'Piled up.' When the master was traveling, he met an official who said: 'The Third Patriarch's Xin Xin Ming (San Zu Xin Xin Ming, a Chan classic), I plan to annotate it.' The master
曰。才有是非。紛然失心。作么生注 師看稻次。見朗上座牽牛。師曰。這個牛須好看。恐傷人苗稼。朗曰。若見好牛。應不傷人苗稼 問如何是青山白雲父。師曰。不森森者是。曰如何是白雲青山兒。師曰。不辯東西者是。曰如何是白雲終日倚。師曰。去離不得。曰如何是青山總不知。師曰。不顧視者是 問清河彼岸。是甚麼草。師曰。是不萌之草 師作五位正偏頌曰。正中偏。三更初夜月明前。莫怪相逢不相識。隱隱猶懷舊日嫌。偏中正。失曉老婆逢古鏡。分明覿面別無真。休更迷頭猶認影。正中來。無中有路隔塵埃。但能不觸當今諱。也勝前朝斷舌才。兼中至。兩刃交鋒不須避。好手猶如火里蓮。宛然自有沖天志。兼中到。不落有無誰敢和。人人盡欲出常流。摺合還歸炭里坐 上堂。向時作么生。奉時作么生。功時作么生。共功時作么生。功功時作么生。僧問。如何是向。師曰。吃飯時作么生。曰如何是奉。師曰。背時作么生。曰如何是功。師曰。放下钁頭時作么生。曰如何是共功。師曰。不得色。曰如何是功功。師曰。不共。乃示頌曰。聖主由來法帝堯。御人以禮曲龍腰。有時鬧市頭邊過。到處文明賀聖朝。凈洗濃妝為阿誰。子規聲里勸人歸。百花落盡啼無盡。更向亂峰深處啼。枯木花開劫外春。倒騎玉象趁
【現代漢語翻譯】 現代漢語譯本： 問：如果有了是非之念，心就會紛亂迷失，該如何避免？ 師（指禪師）看著稻田，見到朗上座牽著牛。師說：『這牛要好好看管，恐怕會傷害到別人的莊稼。』朗說：『如果見到好牛，應該不會傷害到別人的莊稼。』 問：什麼是青山白雲的父親？ 師說：『不茂盛的就是。』 問：什麼是白雲青山的兒子？ 師說：『不辨東西的就是。』 問：什麼是白雲終日依傍？ 師說：『離不開。』 問：什麼是青山總不知曉？ 師說：『不顧視的就是。』 問：清河的彼岸，是什麼草？ 師說：『是不萌芽的草。』 師作五位正偏頌說： 『正中偏，三更初夜月明前，莫怪相逢不相識，隱隱猶懷舊日嫌。 偏中正，失曉老婆逢古鏡，分明覿面別無真，休更迷頭猶認影。 正中來，無中有路隔塵埃，但能不觸當今諱，也勝前朝斷舌才。 兼中至，兩刃交鋒不須避，好手猶如火里蓮，宛然自有沖天志。 兼中到，不落有無誰敢和，人人盡欲出常流，摺合還歸炭里坐。』 上堂說法。什麼是向時？什麼是奉時？什麼是功時？什麼是共功時？什麼是功功時？ 僧人問：什麼是向？ 師說：『吃飯時作什麼？』 問：什麼是奉？ 師說：『背時作什麼？』 問：什麼是功？ 師說：『放下鋤頭時作什麼？』 問：什麼是共功？ 師說：『不得色。』 問：什麼是功功？ 師說：『不共。』 於是作頌說： 『聖主由來法帝堯（遠古聖賢帝王），御人以禮曲龍腰。有時鬧市頭邊過，到處文明賀聖朝（朝代）。凈洗濃妝為阿誰，子規聲里勸人歸。百花落盡啼無盡，更向亂峰深處啼。枯木花開劫外春，倒騎玉象趁』
【English Translation】 English version: Asked: 'If there are thoughts of right and wrong, the mind becomes confused and lost. How can one avoid this?' The Master (referring to the Zen master) was looking at the rice fields and saw the monk Lang leading an ox. The Master said, 'This ox must be carefully watched, lest it harm other people's crops.' Lang said, 'If a good ox is seen, it should not harm other people's crops.' Asked: 'What is the father of green mountains and white clouds?' The Master said: 'That which is not lush.' Asked: 'What is the son of white clouds and green mountains?' The Master said: 'That which does not distinguish east and west.' Asked: 'What is it that the white clouds rely on all day long?' The Master said: 'Cannot be separated from.' Asked: 'What is it that the green mountains never know?' The Master said: 'That which does not look.' Asked: 'On the other shore of the Qing River, what kind of grass is there?' The Master said: 'It is grass that does not sprout.' The Master composed the Song of the Five Ranks of Right and Inclined, saying: 'Inclined within the Right, before the bright moon of the third watch of the night, do not be surprised if we meet and do not recognize each other, faintly still harboring the old days' dislike. Right within the Inclined, an old woman who has lost the dawn meets an ancient mirror, clearly face to face there is no other truth, stop being confused and still recognizing the shadow. Coming from the Right, in the midst of nothing there is a road separated by dust, but if one can avoid touching the current taboo, it is better than the tongue-cut talent of the previous dynasty. Arriving in the Combined, there is no need to avoid the clash of two blades, a good hand is like a lotus in the fire, naturally possessing the ambition to soar to the sky. Reaching the Combined, not falling into existence or non-existence, who dares to harmonize, everyone wants to escape the ordinary, folding back and returning to sit in the charcoal.' Ascending the hall to preach. What is 'towards time'? What is 'serving time'? What is 'merit time'? What is 'shared merit time'? What is 'merit merit time'? A monk asked: 'What is 'towards'?' The Master said: 'What do you do when eating?' Asked: 'What is 'serving'?' The Master said: 'What do you do when going against the time?' Asked: 'What is 'merit'?' The Master said: 'What do you do when putting down the hoe?' Asked: 'What is 'shared merit'?' The Master said: 'Do not be complacent.' Asked: 'What is 'merit merit'?' The Master said: 'Not shared.' Then he composed a verse, saying: 'The Holy Lord has always followed the law of Emperor Yao (ancient sage emperor), governing people with propriety and bending the dragon waist. Sometimes passing by the head of the bustling market, everywhere civilization celebrates the Holy Dynasty (dynasty). For whom do you wash away heavy makeup, the cuckoo's voice urges people to return. When all the flowers have fallen and the crying is endless, cry even more in the depths of the chaotic peaks. Withered trees bloom with flowers in the spring beyond the kalpa, riding a jade elephant backwards to chase'
麒麟。而今高隱千峰外。月皎風清好日辰。眾生諸佛不相侵。山自高兮水自深。萬別千差明底事。鷓鴣啼處百花新。頭角才生已不堪。擬心求佛好羞慚。迢迢空劫無人識。肯向南詢五十三 師因曹山辭。遂囑曰。吾在云巖先師處。親印寶鏡三昧事窮的要。今付于汝。詞曰。如是之法。佛祖密付。汝今得之。宜善保護。銀碗盛雪。明月藏鷺。類之弗齊。混則知處。意不在言。來機亦赴。動成窠臼。差落顧佇。背觸俱非。如大火聚。但形文彩。即屬染污。夜半正明。天曉不露。為物作則。用㧞諸苦。雖非有為。不是無語。如臨寶鏡。形影相睹。汝不是渠。渠正是汝。如世嬰兒。五相完具。不去不來。不起不住。婆婆和和。有句無句。終不得物。語未正故。重離六爻。偏正回互。疊而為三。變盡成五。如荎草味。如金剛杵。正中妙挾。敲唱雙舉。通宗通涂。挾帶挾路。錯然則吉。不可犯忤。天真而妙。不屬迷悟。因緣時節。寂然昭著。細入無間。大絕方所。毫忽之差。不應律呂。今有頓漸。緣立宗趣。宗趣分矣。即是規矩。宗通趣極。真常流注。外寂中搖。系駒伏鼠。先聖悲之。為法檀度。隨其顛倒。以緇為素。顛倒想滅。肯心自許。要合古輒。請觀前古。佛道垂成。十劫觀樹。如虎之缺。如馬之馵。以有下劣。寶幾珍御。
【現代漢語翻譯】 現代漢語譯本 麒麟。如今高隱於千峰之外，月光明亮，清風和煦，正是美好的時辰。眾生與諸佛互不侵擾，山自巍峨，水自深邃。種種差別，千頭萬緒，究竟要明白什麼事理？鷓鴣啼叫的地方，百花重新開放。頭角剛剛長出，就已經不堪重負，如果還想用心去求佛，真是可羞可慚。漫長空曠的劫數中，沒有人能夠認識真性，誰肯向南參訪五十三位善知識？ 師父因為曹山要離開，於是囑咐說：『我在云巖先師那裡，親自體會了寶鏡三昧（Bǎojìng sānmèi，一種禪定狀態），窮盡了其中的精要。現在交付給你。』 詞是這樣說的：『這樣的法，佛祖秘密傳授。你現在得到了它，應該好好保護。就像銀碗盛著雪，明月藏著白鷺。比喻類似卻不完全相同，混合在一起就能知道它的所在。意境不在言語，來機也要應付。一動就成了窠臼，稍微差錯就會落入顧慮和遲疑。背離和觸犯都是不對的，就像一大堆火焰。只要有形跡文采，就屬於染污。夜半時分光明正大，天亮時分卻不顯露。為萬物作法則，用來拔除各種痛苦。雖然不是有為法，也不是無語。就像面對寶鏡，形和影互相照見。你不是它，它正是你。就像世間的嬰兒，五種相貌完全具備。不去不來，不生不住。婆婆和和，有句無句。始終不能執著于具體事物，因為言語還沒有真正表達。重卦的六爻，偏正互相回互。重疊三次，變化窮盡成為五。就像荎草的味道，就像金剛杵（Jīngāng chǔ，一種法器）。正中巧妙地配合，敲擊和歌唱同時進行。通達宗門，通達途徑，配合，引導道路。錯雜反而吉祥，不可冒犯違逆。天真而玄妙，不屬於迷惑和覺悟。因緣時節到來，寂靜中顯現昭著。細微到沒有間隙，廣大到沒有邊際。毫釐的差別，也不應和音律。現在有頓悟和漸悟，因為緣起而建立宗趣。宗趣一旦區分開來，就是規矩。宗門通達，趣向達到極致，真常之性自然流注。外表寂靜，內心搖動，就像繫著的馬，馴服的老鼠。先聖對此感到悲憫，爲了佛法而佈施。隨著眾生的顛倒，把黑色的染成白色的。顛倒妄想滅除，真心自然顯現。想要符合古人的規範，請看前古的事蹟。佛道即將成就，十劫都在觀樹。就像老虎的缺齒，就像馬的白蹄。因為有了這些下劣之處，才更加珍視寶貴的幾案和御用之物。』
【English Translation】 English version Qilin (Qílín, a mythical Chinese creature). Now he lives in seclusion beyond the thousand peaks, the moon is bright, the breeze is clear, a good day and time. Sentient beings and all Buddhas do not intrude upon each other, the mountains are high and the waters are deep. Among all the differences and myriad distinctions, what is it that one must understand? Where the partridge cries, a hundred flowers are new again. The horns have just begun to grow, and already it is unbearable. To try to seek Buddhahood with a calculating mind is truly shameful. In the vast and empty kalpas (jié, an aeon in Buddhist cosmology), no one recognizes the true nature. Who would be willing to inquire in the south from the fifty-three good advisors? The master, because Caoshan was leaving, then instructed him, saying: 'At Yunyan (Yúnyán, a Chan master) my late teacher's place, I personally sealed the essential points of the Bǎojìng sānmèi (Bǎojìng sānmèi, a state of meditative absorption), exhausting its crucial points. Now I entrust it to you.' The verse says: 'Such a Dharma, the Buddhas and Patriarchs secretly transmitted. Now that you have obtained it, you should protect it well. Like snow in a silver bowl, a white heron hidden in the bright moon. Analogies are similar but not exactly the same; when mixed together, one can know where it is. The meaning is not in words, and one should also respond to the arising opportunities. Movement becomes a rut, a slight error leads to hesitation and delay. Turning away and touching are both wrong, like a great heap of fire. As soon as there are forms and patterns, they belong to defilement. At midnight, it is perfectly bright; at dawn, it is not revealed. To be a model for things is to use it to eradicate all suffering. Although it is not conditioned, it is not without speech. Like facing a precious mirror, forms and shadows see each other. You are not it, and it is precisely you. Like a newborn infant, with all five characteristics complete. It neither goes nor comes, neither arises nor abides. Prosperous and harmonious, with phrases and without phrases. In the end, one cannot grasp onto things, because the words have not yet been properly expressed. The six lines of the double trigram, the partial and the correct reciprocate each other. Stacked three times, the changes are exhausted and become five. Like the taste of the dì grass, like the vajra (Jīngāng chǔ, a ritual implement). The wonderful combination in the center, striking and singing are done together. Penetrating the doctrine, penetrating the path, combining, guiding the way. Confusion is auspicious, one must not offend or disobey. Naturally genuine and wondrous, it does not belong to delusion or enlightenment. When the conditions and time arrive, it is silently and clearly manifested. It enters the infinitesimal, and is vast beyond all places. A difference of a hair's breadth does not accord with the musical scales. Now there are sudden and gradual enlightenments, and the tenets are established based on conditions. Once the tenets are distinguished, they become the rules. When the doctrine is penetrated and the aim is reached, the true and constant nature flows naturally. Outwardly still, inwardly agitated, like a tethered horse, a subdued rat. The ancient sages grieved for this and practiced Dāna (Dāna, generosity or giving) for the sake of the Dharma. Following their inversions, they dyed the black as white. When inverted thoughts are extinguished, the sincere mind naturally approves. If you want to conform to the ancient standards, please observe the events of the past. The Buddha's path was about to be accomplished, and for ten kalpas (jié, an aeon in Buddhist cosmology) he contemplated the tree. Like the missing teeth of a tiger, like the white hoof of a horse. Because of these inferiorities, the precious tables and imperial objects are even more cherished.'
以有驚異。貍奴白牯。羿以巧力。射中百步。箭鋒相直。巧力何預。木人方歌。石女起舞。非情識到。寧容思慮。臣奉于君。子順於父。不順非孝。不奉非輔。潛行密用。如愚若魯。但能相續。名主中主 師又曰。末法時代。人多幹慧。若要辯驗真偽。有三種滲漏。一曰見滲漏。機不離位。墮在毒海。二曰情滲漏。滯在向背。見處偏枯。三曰語滲漏。究妙失宗。機昧終始。濁智流轉。於此三種。子宜知之 綱要偈三首。一敲唱俱行偈曰。金針雙鎖備。葉路隱全該。寶印當風妙。重重錦縫開。二金鎖元路偈曰。互動明中暗。功齊轉覺難。力窮忘進退。金鎖網鞔鞔。三不墮凡聖偈曰。事理俱不涉。回照絕幽微。背風無巧拙。電火爍難追 上堂。道無心合人。人無心合道。欲識箇中意。一老一不老(后僧問曹山。如何是一老。山曰。不扶持。曰如何是一不老。山曰枯木。僧又舉似逍遙忠。忠曰。三從六義) 問僧。世間何物最苦。曰地獄最苦。師曰。不然。在此衣線下。不明大事。是名最苦 師與密師伯行次。指路傍院曰。裡面有人。說心說性。伯曰是誰。師曰。被師伯一問。直得去死十分。伯曰。說心說性底誰。師曰。死中得活 問僧。名甚麼。曰某甲。師曰。阿那個是阇黎主人公。曰見祇對次。師曰。苦哉苦哉。今時人
【現代漢語翻譯】 現代漢語譯本 以有驚異：就像貍貓和白牛一樣，本來毫不相干的事物卻同時出現，令人驚異。后羿憑藉精巧的射箭技術，能夠射中百步之外的目標。但箭能否射中目標，與技巧高超與否並沒有必然聯繫。木偶在那裡唱歌，石女在那裡起舞，如果不是因為情識的緣故，怎麼會容許有這些思慮呢？臣子侍奉君主，兒子順從父親，不順從就不是孝，不侍奉就不是輔佐。暗中執行，秘密使用，看起來好像愚笨魯鈍一樣。只要能夠前後相續，就可以稱作是主中之主。 師父又說：末法時代，人們大多是些只有口頭上的智慧（干慧）的人。如果要辨別驗證真假，有三種滲漏：一是見解上的滲漏，機鋒不離本位，就會墮入毒海；二是情感上的滲漏，滯留在順從或違逆的二元對立中，見解就會偏頗枯萎；三是言語上的滲漏，如果只是追求言語上的精妙而失去了根本宗旨，機鋒就會迷惑於始終。這些都是不清凈的智慧在流轉，對於這三種情況，你們應該要知道。 綱要偈三首： 一、敲唱俱行偈說：金針雙重鎖閉，周密完備，葉片上的紋路隱藏著全部的道理。寶印迎風展現其妙用，重重疊疊的錦緞縫隙被打開。 二、金鎖元路偈說：互動作用，明中有暗，想要讓功夫純熟，轉變就更加困難。力量用盡，忘記前進和後退，金鎖網緊緊地覆蓋著。 三、不墮凡聖偈說：事和理都不涉及，迴光返照，極其幽微。背風而立，沒有巧妙和笨拙之分，電光火石般迅速，難以追趕。 上堂開示：道無心而與人相合，人無心而與道相合。想要認識其中的真意，就像一老一不老一樣。（後來有僧人問曹山：如何是一老？曹山說：不扶持。僧人又問：如何是不老？曹山說：枯木。僧人又把這些話告訴了逍遙忠，逍遙忠說：三從六義）。 問僧人：世間什麼東西最苦？僧人說：地獄最苦。師父說：不是這樣的。就在這身穿的衣服下面，不明白人生大事，這才是最苦的。 師父與密師伯一起行走時，指著路旁的院子說：裡面有人，在談論心性。密師伯問：是誰？師父說：被師伯您這一問，簡直要去死十分。密師伯問：說心說性的是誰？師父說：死中得活。 問僧人：叫什麼名字？僧人說：某甲。師父說：哪個是阇黎（Acarya，導師）的主人公？僧人說：就是現在正在應對的這個。師父說：苦啊苦啊，現在的人真是可悲。
【English Translation】 English version There is surprise: Like a raccoon dog and a white bull, things that are completely unrelated appear at the same time, which is surprising. Yi (a legendary archer) relied on his exquisite archery skills to hit targets a hundred steps away. However, whether an arrow hits the target has no necessary connection with the skill. Wooden puppets sing there, and stone women dance there. If it weren't for emotional awareness, how could these thoughts be allowed? Ministers serve the ruler, and sons obey their fathers. Disobedience is not filial piety, and not serving is not assisting. Operating secretly and using secretly, it seems as foolish and dull. As long as it can continue from beginning to end, it can be called the master of masters. The master also said: In the Dharma Ending Age, most people are those who only have verbal wisdom (dry wisdom). If you want to distinguish and verify the truth, there are three kinds of leakage: one is the leakage of views. If the opportunity does not leave its position, it will fall into the sea of poison; the second is the leakage of emotions. If you stay in the duality of obedience or disobedience, the views will be biased and withered; the third is the leakage of words. If you only pursue the subtlety of words and lose the fundamental purpose, the opportunity will be confused from beginning to end. These are all impure wisdom flowing. You should know these three situations. Three key verses: 1. The verse of knocking and singing together says: The golden needle is double-locked, meticulous and complete, and the lines on the leaves hide all the truth. The treasure seal shows its wonderful use in the wind, and the layers of brocade seams are opened. 2. The verse of the golden lock Yuanlu says: Interacting, there is darkness in the light. If you want to make your skills pure, the transformation will be more difficult. When the strength is exhausted, forget to advance and retreat, and the golden lock net is tightly covered. 3. The verse of not falling into the ordinary and the holy says: Neither things nor principles are involved. Looking back, it is extremely subtle. Standing against the wind, there is no cleverness or clumsiness. It is as fast as lightning and fire, and it is difficult to catch up. Ascending the hall to give instructions: The Tao is unintentionally in harmony with people, and people are unintentionally in harmony with the Tao. If you want to know the true meaning, it is like one old and one not old. (Later, a monk asked Caoshan: What is one old? Caoshan said: Do not support. The monk asked again: What is not old? Caoshan said: Dead wood. The monk told these words to Xiaoyao Zhong, and Xiaoyao Zhong said: Three obediences and six virtues). Asked the monk: What is the most bitter thing in the world? The monk said: Hell is the most bitter. The master said: It's not like that. Under the clothes you are wearing, if you don't understand the important things in life, that is the most bitter. When the master and Mi Shibo were walking together, he pointed to the courtyard next to the road and said: There are people inside, talking about the nature of the mind. Mi Shibo asked: Who is it? The master said: Being asked by you, Shibo, I am going to die ten points. Mi Shibo asked: Who is talking about the nature of the mind? The master said: Live from death. Asked the monk: What is your name? The monk said: So-and-so. The master said: Which is the protagonist of Acarya (teacher)? The monk said: It is the one who is responding now. The master said: Bitter, bitter, people today are really sad.
例皆如此。祇認得驢前馬後底。將為自己。佛法平沈此之是也。賓中主尚未分。如何辯得主中主。僧便問。如何是主中主。師曰。阇黎自道取。曰某甲道得。即是賓中主。(云居代曰。某甲道得。不是賓中主)如何是主中主。師曰。恁么道即易。相續也大難。遂示頌曰。嗟見今時學道流。千千萬萬認門頭。恰似入京朝聖主。祇到潼關便即休 師不安。令沙彌傳語云居。乃囑曰。他或問和尚安樂否。但道。云巖路相次絕也。汝下此語須遠立。恐他打汝。沙彌領旨去傳語。聲未絕。早被云居打一棒。沙彌無語(同安顯代曰。恁么則云巖一枝不墜也。云居錫曰。上座且道。云巖路絕不絕。崇壽稠曰。古人打此一棒。意作么生) 師將圓寂。謂眾曰。吾有間名在世。誰人為吾除得。眾皆無對。時沙彌出曰。請和尚法號。師曰。吾閑名已謝。(石霜曰。無人得他肯。云居曰。若有間名。非吾先師。曹山曰。從古至今。無人辯得。疏山曰。龍有出水之機。無人辯得) 問。和尚違和。還有不病者也無。師曰有。曰不病者。還看和尚否。師曰。老僧看他有分。曰未審和尚如何看他。師曰。老僧看時。不見有病。師乃問僧。離此殼漏子。向甚麼處與吾相見。僧無對。師示頌曰。學者恒沙無一悟。過在尋他舌頭路。欲得忘形泯軌跡。努力
【現代漢語翻譯】 現代漢語譯本： 例子都是這樣。只認識驢前馬後的東西，就當成是自己。佛法因此衰落就是這個原因。賓中主（指在客體中的主體）尚未分清，如何辨別主中主（指在主體中的主體）？有僧人便問：『如何是主中主？』 師父說：『你阇黎（梵語，意為弟子）自己說來。』 僧人說：『我如果說得出來，那就是賓中主。』（云居禪師代替他說：『我如果說得出來，那就不是賓中主。』）『如何是主中主？』 師父說：『這樣說很容易，相續卻很難。』 於是作偈頌說：『可嘆如今學道的人，千千萬萬只認識門頭。恰似入京朝拜聖主，只到潼關便停止不前。』 師父身體不適，讓沙彌（小和尚）傳話給云居禪師，並囑咐說：『他如果問和尚是否安樂，你就說：云巖（指云巖曇晟禪師）的路漸漸斷絕了。』 你說了這句話要站遠一點，恐怕他打你。沙彌領命去傳話，聲音還沒說完，就被云居禪師打了一棒。沙彌無話可說。（同安顯禪師代替他說：『這樣說來，云巖禪師的一脈就沒有斷絕。』 云居禪師說：『上座（對僧人的尊稱）你說說看，云巖禪師的路是斷絕了還是沒有斷絕？』 崇壽稠禪師說：『古人打這一棒，意圖是什麼？』） 師父將要圓寂（去世），對眾人說：『我有個閑名在世上，誰能為我除去？』 眾人都無法回答。這時沙彌出來說：『請問和尚的法號。』 師父說：『我的閑名已經謝絕了。』（石霜禪師說：『沒有人能得到他的認可。』 云居禪師說：『如果有閑名，就不是我的先師。』 曹山禪師說：『從古至今，沒有人能辨別出來。』 疏山禪師說：『龍有出水的時機，沒有人能辨別出來。』） 有人問：『和尚您身體不適，還有不生病的東西嗎？』 師父說：『有。』 那人問：『不生病的東西，還來看和尚您嗎？』 師父說：『老僧看它有份。』 那人問：『不知和尚您如何看它？』 師父說：『老僧看時，不見有病。』 師父於是問僧人：『離開這個臭皮囊，到什麼地方與我相見？』 僧人無言以對。師父作偈頌說：『學者如恒河沙數卻沒有一個覺悟，過錯在於尋找他人舌頭上的路。想要忘卻形體泯滅軌跡，努力！』
【English Translation】 English version: The examples are all like this. They only recognize what's before the donkey and behind the horse, taking it as themselves. The decline of the Buddha-dharma is due to this. The guest within the host (referring to the subject within the object) has not yet been distinguished, how can one discern the host within the host (referring to the subject within the subject)? A monk then asked, 'What is the host within the host?' The master said, 'You, acarya (Sanskrit term for disciple), say it yourself.' The monk said, 'If I can say it, then it is the guest within the host.' (Zen Master Yunju substituted, saying, 'If I can say it, then it is not the guest within the host.') 'What is the host within the host?' The master said, 'Saying it like that is easy, but continuing it is very difficult.' Thereupon, he composed a verse, saying, 'Alas, seeing the dao (the way) learners of today, thousands upon thousands only recognize the doorway. It's just like entering the capital to pay homage to the holy ruler, only reaching Tongguan Pass and then stopping.' The master was unwell and had a sramanera (novice monk) convey a message to Zen Master Yunju, instructing him, 'If he asks whether the heshang (monk) is at peace, you should say, 'Yunyan's (referring to Zen Master Yunyan Tansheng) path is gradually being cut off.'' After you say this, stand far away, lest he strike you.' The sramanera received the order and went to convey the message. Before the sound had finished, he was struck by Zen Master Yunju with a staff. The sramanera was speechless. (Zen Master Tongan Xian substituted, saying, 'In that case, Zen Master Yunyan's lineage has not been cut off.' Zen Master Yunju said, 'Elder monk, tell me, is Zen Master Yunyan's path cut off or not?' Zen Master Chongshou Chou said, 'What was the intention of the ancients in striking this staff?') The master was about to enter parinirvana (death), and said to the assembly, 'I have an idle name in the world, who can remove it for me?' None of the assembly could answer. At this time, the sramanera came forward and said, 'Please, what is the heshang's Dharma name?' The master said, 'My idle name has already been relinquished.' (Zen Master Shishuang said, 'No one can obtain his approval.' Zen Master Yunju said, 'If there is an idle name, it is not my late teacher.' Zen Master Caoshan said, 'From ancient times until now, no one has been able to discern it.' Zen Master Shushan said, 'The dragon has the opportunity to emerge from the water, but no one can discern it.') Someone asked, 'Venerable heshang, you are unwell, is there something that does not get sick?' The master said, 'There is.' That person asked, 'Does that which does not get sick still come to see the venerable heshang?' The master said, 'This old monk has a share in seeing it.' That person asked, 'I wonder how the venerable heshang sees it?' The master said, 'When this old monk sees it, I do not see any sickness.' The master then asked the monk, 'Apart from this leaky husk, where will you meet me?' The monk was speechless. The master composed a verse, saying, 'Learners are like the sands of the Ganges, yet not one is enlightened, the fault lies in seeking the path on the tongues of others. If you want to forget form and obliterate traces, strive!'
慇勤空里步。乃命剃髮。澡身披衣。聲鐘辭眾。儼然坐化。時大眾號慟。移晷不止。師忽開目。謂眾曰。出家人心不附物。是真修行。勞生惜死。哀悲何益。復令三事辦愚癡齋。眾猶慕戀不已。延七日食具方備。師亦隨眾齋畢。乃曰。僧家無事。大率臨行之際。勿須喧動。遂歸丈室。端坐長往。當唐懿宗咸通己丑三月八日。壽六十三。臘四十二。謚悟本禪師。塔曰慧覺。
青原下五世
洞山價禪師法嗣
撫州曹山元證本寂禪師
泉州莆田黃氏子。少業儒。年十九。往福州靈石出家。二十五登戒。尋謁洞山。山問。阇黎名甚麼。師曰本寂。山曰。那個聻。師曰。不名本寂。山深器之。自此入室。盤桓數載。乃辭去。山遂密授洞山宗旨。復問曰。子向甚麼處去。師曰。不變異處去。山曰。不變異處。豈有去耶。師曰。去亦不變異。遂往曹溪。禮祖塔。回吉水。眾向師名。乃請開法宜黃荷玉山。師志慕六祖。遂改名曹山。由是法席大興。學者云萃。洞山之宗。至師為盛 師因僧問五位君臣旨訣。師曰。正位即空界。本來無物。偏位即色界。有萬象形。正中偏者。背理就事。偏中正者。舍事入理。兼帶者。冥應眾緣。不墮諸有。非染非凈。非正非偏。故曰虛元大道。無著真宗。從上先德。推此一位最
【現代漢語翻譯】 現代漢語譯本： 慇勤地在空中行走。於是命令剃髮，沐浴更衣。敲鐘告別大眾，安詳地坐化。當時大眾號啕大哭，過了很久哭聲仍不止。禪師忽然睜開眼睛，對眾人說：『出家人心不執著于外物，這才是真正的修行。貪生怕死，哀傷哭泣有什麼用呢？』又命人準備三事（指凈手、漱口、洗面）辦理愚癡齋。眾人仍然依依不捨。過了七天齋飯才準備好，禪師也隨眾吃完齋飯，於是說：『僧人沒有什麼事，大概臨終的時候，不要喧譁吵鬧。』於是回到方丈室，端坐而逝。時間是唐懿宗咸通己丑年（869年）三月初八，享年六十三歲，僧臘四十二年。謚號悟本禪師，塔名慧覺。
青原下五世
洞山價禪師的法嗣
撫州曹山元證本寂禪師
泉州莆田黃氏之子。年少時學習儒學。十九歲時，前往福州靈石寺出家。二十五歲受具足戒。之後參訪洞山良價禪師（Dongshan）。洞山問：『你叫什麼名字？』禪師回答：『本寂。』洞山說：『哪個是本寂？』禪師說：『不叫本寂。』洞山禪師非常器重他。從此進入洞山禪師的房間，住了幾年，於是告辭離開。洞山禪師於是秘密地傳授了洞山宗的宗旨。又問他說：『你要到什麼地方去？』禪師說：『到不變異的地方去。』洞山說：『不變異的地方，難道還有去處嗎？』禪師說：『去也是不變異。』於是前往曹溪，禮拜六祖慧能（Huineng）的塔。回到吉水，眾人仰慕禪師的名聲，於是請他到宜黃荷玉山開法。禪師仰慕六祖慧能，於是改名為曹山。因此，他的法席非常興盛，學者雲集。洞山宗，到禪師這裡最為興盛。禪師因為有僧人問五位君臣的旨訣。禪師說：『正位就是空界（Kongjie），本來什麼都沒有。偏位就是**，有萬象的形。正中偏，就是背離理而順應事。偏中正，就是捨棄事而入于理。兼帶，就是暗中應和各種因緣，不墮入各種有，非染非凈，非正非偏。所以說虛元大道，無著真宗。從前的先德，推崇這一位最為重要。
【English Translation】 English version: He diligently walked in emptiness. Then he ordered his head to be shaved, bathed, and clothed. He rang the bell to bid farewell to the assembly and sat in meditation, passing away peacefully. At that time, the assembly wailed loudly, and the crying did not stop for a long time. Suddenly, the Zen master opened his eyes and said to the assembly, 'A monk's heart should not be attached to external things; this is true practice. What is the use of fearing death and grieving?' He then ordered the preparation of the 'three things' (referring to washing hands, rinsing mouth, and washing face) for the 'foolishness meal' (referring to a meal offered to the deceased). The assembly was still reluctant to part. After seven days, the meal was prepared, and the Zen master ate with the assembly. Then he said, 'Monks have nothing to do; generally, when the time comes to depart, there is no need to make a commotion.' Then he returned to his room, sat upright, and passed away. The time was the eighth day of the third month of the year Ji Chou (869 AD) during the Xiantong reign of Emperor Yizong of the Tang Dynasty. He was sixty-three years old, with forty-two years as a monk. His posthumous title was Zen Master Wuben, and his pagoda was named Huijue.
Fifth Generation from Qingyuan
Successor of Zen Master Dongshan Liangjie
Zen Master Caoshan Yuanzheng Benji of Fuzhou
He was a son of the Huang family of Putian, Quanzhou. In his youth, he studied Confucianism. At the age of nineteen, he went to Lingshi Temple in Fuzhou to become a monk. At twenty-five, he received the full precepts. Later, he visited Dongshan Liangjie (Dongshan). Dongshan asked, 'What is your name?' The master replied, 'Benji.' Dongshan said, 'Which one is Benji?' The master said, 'Not named Benji.' Dongshan greatly valued him. From then on, he entered Dongshan's room and stayed for several years, then bid farewell and left. Dongshan then secretly transmitted the principles of the Dongshan school. He also asked, 'Where are you going?' The master said, 'Going to the place of no change.' Dongshan said, 'In the place of no change, is there a place to go?' The master said, 'Going is also no change.' Then he went to Caoqi to pay respects to the pagoda of the Sixth Patriarch Huineng (Huineng). Returning to Jishui, the assembly admired the master's name, so they invited him to open the Dharma at Heyu Mountain in Yihuang. The master admired the Sixth Patriarch Huineng, so he changed his name to Caoshan. Therefore, his Dharma seat flourished greatly, and scholars gathered. The Dongshan school reached its peak with the master. The master, because a monk asked about the essential principles of the Five Ranks of Sovereign and Minister. The master said, 'The Proper Rank is the realm of emptiness (Kongjie), originally without anything. The Slanting Rank is **, having the forms of myriad phenomena. The Slanting within the Proper is turning one's back on principle and conforming to affairs. The Proper within the Slanting is abandoning affairs and entering into principle. The Combined is responding mysteriously to all conditions, not falling into all existences, neither defiled nor pure, neither Proper nor Slanting. Therefore, it is called the Vast and Profound Great Way, the True Lineage without Attachment. The former virtuous ones esteemed this rank the most.'
妙最元。當詳審辯明。君為正位。臣為偏位。臣向君。是偏中正。君視臣。是正中偏。君臣道合。是兼帶語。僧問。如何是君。師曰。妙德尊寰宇。高明朗太虛。曰如何是臣。師曰。靈機弘聖道。真智利群生。曰如何是臣向君。師曰。不墮諸異趣。凝情望聖容。曰如何是君視臣。師曰。妙容雖不動。光燭本無偏。曰如何是君臣道合。師曰。混然無內外。和融上下平。師又曰。以君臣偏正言者。不欲犯中故。臣稱君不敢斥言。是也。此吾法宗要。乃作偈曰。學者先須識自宗。莫將真際雜頑空。妙用體盡知傷觸。力在逢緣不借中。出語直教燒不著。潛行須與古人同。無身有事超岐路。無事無身落始終 復作五相。[○@(?/─)]偈曰。白衣須拜相。此事不為奇。積代簪纓者。休言落魄時。[○@(─/?)]偈曰。子時當正位。明正在君臣。未離兜率界。烏雞雪上行。[○@●]偈曰。𦦨里寒冰結。楊花九月飛。泥牛吼水面。木馬逐風嘶。○偈曰。王宮初降日。玉兔不能離。未得無功旨。人天何太遲。●偈曰。渾然藏理事。朕兆卒難明。威音王未曉。彌勒豈惺惺 稠布衲問。披毛帶角。是甚麼墮。師曰。是類墮。曰不斷聲色。是甚麼墮。師曰。是隨墮。曰不受食。是甚麼墮。師曰。是尊貴墮。乃曰。食者即是本分事。
{ "translations": [ "現代漢語譯本：", "妙最元。應當詳細審慎地辨明。君是正位，臣是偏位。臣面向君，是偏中的正。君看待臣，是正中的偏。君臣之道相合，是兼帶之語。", "僧人問：『如何是君？』", "師父說：『妙德尊貴于寰宇，高明照亮太虛。』", "（寰宇：整個宇宙。太虛：廣闊無垠的空間。）", "僧人問：『如何是臣？』", "師父說：『靈機弘揚聖道，真智利益群生。』", "（靈機：敏銳的智慧。聖道：神聖的真理。群生：所有眾生。）", "僧人問：『如何是臣面向君？』", "師父說：『不墮落於各種異趣，凝聚情感仰望聖容。』", "（異趣：不同的境界。聖容：神聖的容貌。）", "僧人問：『如何是君看待臣？』", "師父說：『妙容雖然不動，光芒照耀本來就沒有偏頗。』", "（妙容：微妙的容貌。）", "僧人問：『如何是君臣之道相合？』", "師父說：『渾然一體沒有內外之分，和諧融合上下太平。』", "師父又說：『用君臣偏正來談論，是不想冒犯中道。臣稱呼君不敢直接指責，就是這個意思。』這是我法門的宗旨要點。於是作偈說：", "『學者首先必須認識自己的宗旨，不要將真際與頑空混雜。妙用如果體認窮盡就會受到損傷，力量在於逢緣而不借助於中道。說出的話要直接了當燒不著，暗中修行必須與古人相同。無身有事超越歧路，無事無身落入始終。』", "（真際：真實的境界。頑空：頑固的空無。逢緣：遇到機緣。）", "又作五相偈：", "『白衣須拜相，此事不為奇。積代簪纓者，休言落魄時。』", "（白衣：平民。須拜相：必須尊敬宰相。簪纓：世代為官。）", "『子時當正位，明正在君臣。未離兜率界，烏雞雪上行。』", "（子時：午夜。兜率界：彌勒菩薩居住的地方。）", "『𦦨里寒冰結，楊花九月飛。泥牛吼水面，木馬逐風嘶。』", "（𦦨里：寒冷的地方。泥牛：泥做的牛。木馬：木頭做的馬。）", "『王宮初降日，玉兔不能離。未得無功旨，人天何太遲。』", "（王宮：國王的宮殿。玉兔：月亮。無功旨：不費力就能達到的目的。）", "『渾然藏理事，朕兆卒難明。威音王未曉，彌勒豈惺惺。』", "（威音王：過去佛的名字。彌勒：未來佛。）", "稠布衲問：『披毛帶角，是什麼墮落？』", "師父說：『是種類墮落。』", "稠布衲問：『不斷聲色，是什麼墮落？』", "師父說：『是隨順墮落。』", "稠布衲問：『不受食，是什麼墮落？』", "師父說：『是尊貴墮落。』", "於是說：『吃飯就是本分事。』", "", "english_translations": [ "English version:", "'Miao Zui Yuan'. One should carefully and thoroughly discern. The ruler is the 'rightful position', the minister is the 'subordinate position'. The minister facing the ruler is 'rightfulness within subordination'. The ruler viewing the minister is 'subordination within rightfulness'. The alignment of the ruler and minister's way is a 'comprehensive expression'.", "A monk asked: 'What is the ruler?'", "The master said: 'Wonderful virtue honors the universe, high intelligence illuminates the vast void.'", "(寰宇: The entire universe. 太虛: The vast and boundless space.)", "The monk asked: 'What is the minister?'", "The master said: 'Spiritual mechanism promotes the holy path, true wisdom benefits all beings.'", "(靈機: Keen wisdom. 聖道: Sacred truth. 群生: All living beings.)", "The monk asked: 'What is the minister facing the ruler?'", "The master said: 'Not falling into various divergent interests, concentrating emotions to gaze upon the holy countenance.'", "(異趣: Different realms. 聖容: Holy countenance.)", "The monk asked: 'What is the ruler viewing the minister?'", "The master said: 'Although the wonderful countenance does not move, its light illuminates without any bias.'", "(妙容: Wonderful countenance.)", "The monk asked: 'What is the alignment of the ruler and minister's way?'", "The master said: 'Completely integrated without inner or outer distinctions, harmoniously blended with upper and lower levels at peace.'", "The master further said: 'Speaking in terms of the ruler and minister's subordinate and rightful positions is to avoid offending the middle way. The minister addressing the ruler dares not directly criticize, that is the meaning.' This is the essential point of my Dharma lineage. Thus, a verse was composed:", "'The student must first recognize their own lineage, do not mix true reality with stubborn emptiness. If the wonderful function is fully realized, it will be damaged, the power lies in encountering conditions without relying on the middle way. Words spoken should be direct and not burn, secret practice must be the same as the ancients. Without a body, there are matters that transcend crossroads, without matters and without a body, one falls into beginning and end.'", "(真際: True reality. 頑空: Stubborn emptiness. 逢緣: Encountering conditions.)", "Again, five aspects verses were composed:", "'A commoner must respect the minister, this matter is not strange. Those who have worn official hats for generations, do not speak of being down and out.'", "(白衣: Commoner. 須拜相: Must respect the minister. 簪纓: Generations of officials.)", "'The hour of midnight is the rightful position, brightness is right in the ruler and minister. Not yet leaving the Tushita Heaven, a black chicken walks on snow.'", "(子時: Midnight. 兜率界: The place where Maitreya Bodhisattva resides.)", "'In a cold place, hard ice forms, willow catkins fly in the ninth month. A mud cow roars on the water surface, a wooden horse chases the wind and neighs.'", "(𦦨里: Cold place. 泥牛: Mud cow. 木馬: Wooden horse.)", "'The day of the initial descent into the royal palace, the jade rabbit cannot leave. Not yet obtaining the purpose of effortless achievement, why is humanity and heaven so slow?'", "(王宮: Royal palace. 玉兔: Jade rabbit (moon). 無功旨: The purpose of effortless achievement.)", "'Completely hidden are principles and matters, signs are difficult to discern. Even the Buddha Wei Yin Wang did not understand, how could Maitreya be awakened?'", "(威音王: Name of a past Buddha. 彌勒: Future Buddha.)", "The monk Chou Bu Na asked: 'Wearing fur and horns, what kind of fall is it?'", "The master said: 'It is a fall of kind.'", "The monk Chou Bu Na asked: 'Not ceasing sound and color, what kind of fall is it?'", "The master said: 'It is a fall of following.'", "The monk Chou Bu Na asked: 'Not accepting food, what kind of fall is it?'", "The master said: 'It is a fall of nobility.'", "Then he said: 'Eating is one's fundamental duty.'" ] }
知有不取。故曰尊貴墮。若執初心。知有自己及聖位。故曰類墮。若初心知有己事回光之時。擯卻色聲香味觸法。得寧謐。即成功勛。后卻不執六塵等事。隨分而昧。任之則礙。所以外道六師。是汝之師。被師所墮。汝亦隨墮。乃可取食。食者即是正命食也。亦是就六根門頭。見聞覺知。祇是不被他染污。將為墮。且不是同。向前均他本分事尚不取。豈況其餘事耶。師凡言墮。謂混不得類不齊。凡言初心者。所謂悟了同未悟耳 師作四禁偈曰。莫行心處路。不掛本來衣。何須正恁么。切忌未生時 僧問。學人通身是病。請師醫。師曰不醫。曰為甚麼不醫。師曰。教汝求生不得。求死不得 問。沙門豈不是具大慈悲底人。師曰是。曰忽遇六賊來時如何。師曰。亦須具大慈悲。曰如何具大慈悲。師曰。一劍揮盡。曰盡后如何。師曰。始得和同 問五位對賓時如何。師曰。汝即今問那個位。曰某甲從偏位中來。請師向正位中接。師曰不接。曰為甚麼不接。師曰。恐落偏位中去。師卻問僧。祇如不接。是對賓。是不對賓。曰早是對賓了也。師曰。如是如是 問萬法從何而生。師曰。從顛倒生。曰不顛倒時。萬法何在。師曰在。曰在甚麼處。師曰。顛倒作么 問不萌之草。為甚麼能藏香象。師曰。阇黎幸是作家。又問。曹山作么
【現代漢語翻譯】 現代漢語譯本： 知道有不應該獲取的，所以說這是『尊貴墮』。如果執著于初心，認為有自己以及聖位存在，所以說這是『類墮』。如果初心知道有自己迴光返照的時候，摒棄色、聲、香、味、觸、法（六塵），得到寧靜，就成功了。之後卻不執著於六塵等事，隨著自己的能力而有所迷惑，任由它發展就會成為障礙。所以外道六師（六種外道宗師），是你的老師，被老師所墮落，你也會隨之墮落，這樣才可以取食。『食』就是正命食（符合正道的食物）。也就是在六根（眼、耳、鼻、舌、身、意）門頭，見聞覺知，只是不被它們染污，將它們視為墮落。且不是相同。向前均分他人的本分事尚且不取，更何況是其他事呢？ 師父所說的『墮』，是指混雜不清，種類不齊。凡是說『初心者』，是指悟道了和未悟道一樣。 師父作了四禁偈（四句禁止的偈語）說：『不要行走心意識的路，不要披掛本來的衣。何須一定要這樣做？切忌還沒有出生的時候。』 僧人問：『學人全身都是病，請師父醫治。』師父說：『不醫治。』僧人說：『為什麼不醫治？』師父說：『教你求生不得，求死不得。』 問：『沙門（出家人）難道不是具有大慈悲的人嗎？』師父說：『是。』問：『忽然遇到六賊（色、聲、香、味、觸、法）來時怎麼辦？』師父說：『也必須具有大慈悲。』問：『如何具有大慈悲？』師父說：『一劍揮盡。』問：『揮盡之後如何？』師父說：『才能夠和同。』 問：『五位（禪宗用來表示體用關係的五個層次）對賓時如何？』師父說：『你現在問的是哪個位？』僧人說：『我從偏位中來，請師父向正位中接引。』師父說：『不接引。』僧人說：『為什麼不接引？』師父說：『恐怕落入偏位中去。』師父反問僧人：『像這樣不接引，是對賓，還是不對賓？』僧人說：『早就是對賓了。』師父說：『是這樣，是這樣。』 問：『萬法從何而生？』師父說：『從顛倒生。』問：『不顛倒時，萬法在哪裡？』師父說：『在。』問：『在什麼地方？』師父說：『顛倒做什麼？』 問：『不萌芽的草，為什麼能藏香象（比喻菩薩）？』師父說：『阇黎（梵語，意為親教師）幸好是作家。』又問：『曹山（人名）怎麼做？』
【English Translation】 English version: 'Knowing there are things not to be taken, hence it is called 'noble downfall'. If one clings to the initial mind, believing in the existence of oneself and the holy position, hence it is called 'category downfall'. If the initial mind knows that when one's own light shines back, rejecting form, sound, smell, taste, touch, and dharma (the six sense objects), one attains tranquility, then one has achieved merit. Afterwards, if one does not cling to the six sense objects and other matters, and is somewhat deluded according to one's capacity, allowing it to be, it becomes an obstacle. Therefore, the six heretical teachers (six types of heretical masters) are your teachers; being led astray by the teachers, you will also fall, and only then can you take food. 'Food' is righteous livelihood food (food that conforms to the right path). That is, at the gates of the six senses (eyes, ears, nose, tongue, body, and mind), seeing, hearing, perceiving, and knowing, one is simply not defiled by them, regarding them as downfall. And it is not the same. Even the shared duties of others are not taken, let alone other matters? The 'downfall' that the master speaks of refers to being mixed up and unclear, not of the same kind. The so-called 'beginner' refers to being the same whether enlightened or not. The master composed a four-prohibition verse: 'Do not walk the path of the mind, do not wear the original robe. Why must it be done this way? Strictly avoid the time before birth.' A monk asked, 'This student's whole body is sick, please heal me, Master.' The master said, 'I will not heal you.' The monk said, 'Why will you not heal me?' The master said, 'I will teach you to neither seek life nor seek death.' Asked, 'Are śrāmaṇas (monks) not people of great compassion?' The master said, 'Yes.' Asked, 'What if the six thieves (form, sound, smell, taste, touch, and dharma) suddenly come?' The master said, 'One must also have great compassion.' Asked, 'How does one have great compassion?' The master said, 'With one sword, cut them all down.' Asked, 'What after cutting them all down?' The master said, 'Only then can one be in harmony.' Asked, 'How is it when the five ranks (five levels used in Chan Buddhism to express the relationship between essence and function) are facing a guest?' The master said, 'Which rank are you asking about now?' The monk said, 'I come from the biased rank, please guide me to the correct rank.' The master said, 'I will not guide you.' The monk said, 'Why will you not guide me?' The master said, 'I fear you will fall into the biased rank.' The master asked the monk in return, 'Like this not guiding, is it facing a guest, or not facing a guest?' The monk said, 'It is already facing a guest.' The master said, 'So it is, so it is.' Asked, 'From where do the myriad dharmas arise?' The master said, 'They arise from inversion.' Asked, 'When there is no inversion, where are the myriad dharmas?' The master said, 'They are there.' Asked, 'Where are they?' The master said, 'What are you doing with inversion?' Asked, 'Why can the grass that does not sprout hide the fragrant elephant (a metaphor for a Bodhisattva)?' The master said, 'Ācārya (Sanskrit, meaning respected teacher), you are fortunately a writer.' Then asked, 'What does Caoshan (person's name) do?'
問三界擾擾。六趣昏昏。如何辨色。師曰。不辨色。曰為甚麼不辨色。師曰。若辨色即昏也 師聞鐘聲。乃曰。阿㖿阿㖿。僧問。和尚作甚麼。師曰。打著我心。僧無對 問維那。甚處來。曰牽醋槽去來。師曰。或到險處。又作么生牽。那無對 問金峰志曰。作甚麼來。曰蓋屋來。師曰。了也未。曰這邊則了。師曰。那邊事作么生。曰候下工日白和尚。師曰。如是如是 師一日入僧堂向火。有僧曰。今日好寒。師曰。須知有不寒者。曰誰是不寒者。師筴火示之。僧曰。莫道無人好。師拋下火。僧曰。某甲到這裡卻不會。師曰。日照寒潭明更明 問不與萬法為侶者。是甚麼人。師曰。汝道。洪州城裡。如許多人。甚麼處去 問眉與目還相識也無。師曰。不相識。曰為甚麼不相識。師曰。為同在一處。曰恁么則不分去也。師曰。眉且不是目。曰如何是目。師曰。端的去。曰如何是眉。師曰。曹山卻疑。曰和尚為甚麼卻疑。師曰。若不疑。即端的去也 問如何是無刃劍。師曰。非淬鍊所成。曰用者如何。師曰。逢者皆喪。曰不逢者如何。師曰。亦須頭落。曰逢者皆喪則固是。不逢者為甚麼頭落。師曰。不見道能盡一切。曰盡后如何。師曰。方知有此劍 問于相何真。師曰。即相即真。曰當何顯示。師豎起拂子 問幻本何真
【現代漢語翻譯】 現代漢語譯本： 問：三界（Trailokya，欲界、色界、無色界）如此紛擾，六趣（Gati，天、人、阿修羅、畜生、餓鬼、地獄）如此昏暗，如何辨別色（Rūpa，物質、顏色）？ 師（禪師）說：不辨別色。 問：為什麼不辨別色？ 師說：如果辨別色，就陷入昏暗了。
師聽到鐘聲，於是說：『阿㖿阿㖿』。 僧人問：和尚在做什麼？ 師說：打著我的心。 僧人無言以對。
問維那（寺院中的職務，負責僧眾的紀律和秩序）：從哪裡來？ 答：牽著醋槽回來。 師說：如果到了危險的地方，又該怎麼牽？ 維那無言以對。
問金峰志：做什麼來？ 答：蓋房子來。 師說：完成了嗎？ 答：這邊完成了。 師說：那邊的事怎麼樣？ 答：等下工的時候稟告和尚。 師說：如是如是（就是這樣，表示認可）。
師有一天進入僧堂烤火，有僧人說：今天好冷。 師說：須知有不冷的人。 問：誰是不冷的人？ 師用火鉗夾著火給僧人看。 僧人說：莫道無人好（不要說沒有人好）。 師放下火。 僧人說：我到這裡卻不會。 師說：日照寒潭明更明（太陽照在寒冷的深潭上，反而更加明亮）。
問：不與萬法為侶者，是什麼人？ 師說：你說，洪州（唐代的洪州，約今江西南昌一帶）城裡，這麼多人，去哪裡了？
問：眉毛和眼睛還互相認識嗎？ 師說：不認識。 問：為什麼不認識？ 師說：因為同在一處。 問：這樣說來，就不分開了？ 師說：眉毛畢竟不是眼睛。 問：如何是眼睛？ 師說：端的去（直接去看）。 問：如何是眉毛？ 師說：曹山（禪師名）卻懷疑。 問：和尚為什麼卻懷疑？ 師說：如果不懷疑，就直接去了。
問：如何是無刃劍？ 師說：非淬鍊所成（不是經過淬火鍛鍊而成的）。 問：用劍的人如何？ 師說：逢者皆喪（遇到的人都會喪命）。 問：不遇到劍的人如何？ 師說：亦須頭落（也必須掉腦袋）。 問：逢者皆喪，這固然是這樣，不遇到劍的人為什麼掉腦袋？ 師說：不見道能盡一切（沒聽說過能窮盡一切嗎）？ 問：窮盡后如何？ 師說：方知有此劍（才知道有這把劍）。
問：于相何真（在表象中什麼是真實）？ 師說：即相即真（表象就是真實）。 問：當如何顯示？ 師豎起拂子（一種禪宗法器）。
問：幻本何真（虛幻的本質什麼是真實）？
【English Translation】 English version: Question: The Three Realms (Trailokya, Desire Realm, Form Realm, Formless Realm) are so turbulent, and the Six Realms (Gati, Deva, Human, Asura, Animal, Preta, Naraka) are so dim. How does one discern form (Rūpa, matter, color)? The Master (Zen Master) said: Do not discern form. Question: Why not discern form? The Master said: If you discern form, you will fall into darkness.
The Master heard the sound of a bell and said: 'Ah-ya, Ah-ya.' A monk asked: What is the Master doing? The Master said: Striking my heart. The monk had no reply.
Asked the Director (Vina, a position in the monastery responsible for discipline and order): Where are you coming from? Answered: Coming back from pulling the vinegar trough. The Master said: If you reach a dangerous place, how will you pull it? The Director had no reply.
Asked Jin Fengzhi: What are you doing here? Answered: Coming to build a house. The Master said: Is it finished? Answered: This side is finished. The Master said: What about the other side? Answered: I will report to the Master when the work is done. The Master said: Thus, thus (so it is, indicating agreement).
One day, the Master entered the monks' hall to warm himself by the fire. A monk said: It's so cold today. The Master said: You must know that there are those who are not cold. Asked: Who are those who are not cold? The Master used tongs to hold up the fire to show the monk. The monk said: Do not say that no one is good (don't say that there is no one good). The Master put down the fire. The monk said: I come here but I don't understand. The Master said: The sun shines on the cold pool, making it even brighter.
Asked: What kind of person is not a companion to the myriad dharmas? The Master said: You tell me, in Hongzhou (Hongzhou in the Tang Dynasty, around present-day Nanchang, Jiangxi), where are so many people going?
Asked: Do the eyebrows and eyes still recognize each other? The Master said: They do not recognize each other. Asked: Why do they not recognize each other? The Master said: Because they are in the same place. Asked: In that case, they are not separated? The Master said: Eyebrows are, after all, not eyes. Asked: What are eyes? The Master said: Go directly (go and see directly). Asked: What are eyebrows? The Master said: Caoshan (name of a Zen master) doubts. Asked: Why does the Master doubt? The Master said: If you do not doubt, you will go directly.
Asked: What is a sword without a blade? The Master said: Not made by quenching (not made by quenching and tempering). Asked: What about the one who uses the sword? The Master said: Whoever encounters it will perish. Asked: What about the one who does not encounter it? The Master said: The head must also fall. Asked: It is certain that whoever encounters it will perish, but why does the one who does not encounter it lose his head? The Master said: Have you not heard that it can exhaust everything? Asked: What happens after exhausting it? The Master said: Then you will know that there is this sword.
Asked: What is true in appearance? The Master said: Appearance is truth. Asked: How should it be shown? The Master raised his whisk (a Zen implement).
Asked: What is true in the essence of illusion?
。師曰。幻本元真。(法眼別曰。幻本不真)曰當幻何顯。師曰。即幻即顯。(法眼別曰。幻即無當)曰恁么則始終不離於幻也。師曰。覓幻相不可得 問即心即佛即不問。如何是非心非佛。師曰。兔角不用無。牛角不用有 問如何是常在底人。師曰。恰遇曹山暫出。曰如何是常不在底人。師曰。難得 問清稅孤貧。乞師賑濟。師召稅阇黎。稅應諾。師曰。清原白家酒。三盞吃了。猶道未沾唇(玄覺曰。甚麼處是與他酒吃) 問擬豈不是類。師曰。直是不擬亦是類。曰如何是異。師曰。莫不識痛癢好 鏡清問。清虛之理。畢竟無身時如何。師曰。理即如此。事作么生。曰。如理如事。師曰。謾曹山一人即得。爭奈諸聖眼何。曰若無諸聖眼。爭鑒得個不恁么。師曰。官不容針。私通車馬 雲門問。不改易底人來。師還接否。師曰。曹山無恁么閑工夫 問人人盡有弟子在塵中。師還有否。師曰。過手來。其僧過手。師點曰。一二三四五六足 問魯祖面壁。用表何事。師以手掩耳 問承古有言。未有一人倒地。不因地而起。如何是倒。師曰。肯即是。曰如何是起。師曰起也 問子歸就父。為甚麼父全不顧。師曰。理合如是。曰父子之恩何在。師曰。始成父子之恩。曰如何是父子之恩。師曰。刀斧斫不開 問靈衣不掛時如何。
【現代漢語翻譯】 現代漢語譯本： 師父說：『幻象的本源是真實。』（法眼禪師另有見解：『幻象的本源不是真實。』）有人問：『當幻象顯現時，顯現的是什麼？』師父說：『即是幻象，即是顯現。』（法眼禪師另有見解：『幻象顯現時，沒有什麼可以執著。』）有人問：『這樣說來，始終不離幻象了？』師父說：『尋找幻象的形相是不可得的。』 有人問：『即心即佛（一切唯心所造，心即是佛）我不問。如何是「非心非佛」？』師父說：『兔子沒有角，不需要說它沒有。牛有角，不需要說它有。』 有人問：『什麼是常在的人？』師父說：『恰好遇到曹山（曹山本寂禪師）暫時外出。』有人問：『什麼是常不在的人？』師父說：『很難得。』 有人說：『清稅（指僧人）孤單貧窮，乞求師父賑濟。』師父叫道：『稅阇黎（對僧人的尊稱）！』稅阇黎應諾。師父說：『清原（地名）白家的酒，喝了三杯，還說沒有沾唇。』（玄覺禪師說：『哪裡是給他酒喝的地方？』） 有人問：『擬議豈不是一種類別？』師父說：『即使不擬議，也是一種類別。』有人問：『如何是不同？』師父說：『莫非不認識痛癢嗎？』 鏡清禪師問：『清虛的道理，畢竟沒有身體時如何？』師父說：『道理是這樣，事又如何呢？』鏡清禪師說：『如理如事。』師父說：『瞞過我曹山（曹山本寂禪師）一個人還可以，怎麼能瞞過諸位聖人的眼睛呢？』鏡清禪師說：『如果沒有諸位聖人的眼睛，怎麼能鑑別出這個不這樣的東西呢？』師父說：『官府不容針，私下裡卻通行車馬。』 雲門禪師問：『不改變的人來了，師父還接納嗎？』師父說：『曹山（曹山本寂禪師）沒有那麼閑的功夫。』 有人問：『人人都有弟子在塵世中，師父還有嗎？』師父說：『拿過來。』那僧人遞過手來。師父點著說：『一二三四五六足。』 有人問：『魯祖（達摩祖師）面壁，用以表明什麼事？』師父用手摀住耳朵。 有人問：『承蒙古人有言，沒有一個人倒地，不是因為地而起。如何是倒？』師父說：『肯認就是。』有人問：『如何是起？』師父說：『起就是起。』 有人問：『兒子歸依父親，為什麼父親完全不顧？』師父說：『理應如此。』有人問：『父子之恩在哪裡？』師父說：『這才成就父子之恩。』有人問：『如何是父子之恩？』師父說：『刀斧也砍不開。』 有人問：『靈衣不掛時如何？』
【English Translation】 English version: The Master said, 'The origin of illusion is truth.' (Fayan [Fayan Wenyi] had a different view: 'The origin of illusion is not truth.') Someone asked, 'When illusion manifests, what is being manifested?' The Master said, 'It is illusion, it is manifestation.' (Fayan had a different view: 'When illusion manifests, there is nothing to cling to.') Someone asked, 'In that case, one never departs from illusion?' The Master said, 'Seeking the form of illusion is unattainable.' Someone asked, 'I won't ask about 'mind is Buddha' (everything is created by the mind, the mind is the Buddha). What is 'neither mind nor Buddha'?' The Master said, 'A rabbit has no horns, there's no need to say it doesn't. A cow has horns, there's no need to say it does.' Someone asked, 'What is a person who is always present?' The Master said, 'Just happens to meet Caoshan [Caoshan Benji] temporarily out.' Someone asked, 'What is a person who is never present?' The Master said, 'Hard to come by.' Someone said, 'Qingshui [referring to a monk] is lonely and poor, begging the Master for relief.' The Master called out, 'Shui Ajari [a respectful term for a monk]!' Shui Ajari responded. The Master said, 'The Bai family's wine from Qingyuan [place name], even after drinking three cups, you still say you haven't wet your lips.' (Xuanjue said, 'Where is the place to give him wine to drink?') Someone asked, 'Isn't deliberation a category?' The Master said, 'Even without deliberation, it is still a category.' Someone asked, 'What is difference?' The Master said, 'Don't you recognize pain?' Zen Master Jingqing asked, 'The principle of pure emptiness, what happens when there is ultimately no body?' The Master said, 'The principle is like this, but what about the matter?' Jingqing said, 'As principle, as matter.' The Master said, 'Deceiving me, Caoshan [Caoshan Benji], alone is possible, but how can you deceive the eyes of all the sages?' Jingqing said, 'If there were no eyes of all the sages, how could one discern what is not like this?' The Master said, 'The government does not allow a needle, but private traffic allows carts and horses.' Zen Master Yunmen asked, 'If someone who does not change comes, will the Master still receive them?' The Master said, 'Caoshan [Caoshan Benji] doesn't have such idle time.' Someone asked, 'Everyone has disciples in the dust, does the Master have any?' The Master said, 'Pass it over.' The monk passed over his hand. The Master pointed and said, 'One, two, three, four, five, six feet.' Someone asked, 'What did the wall-gazing of the Patriarch Lu [Bodhidharma] signify?' The Master covered his ears with his hands. Someone asked, 'It is said that no one falls to the ground without rising because of the ground. What is falling?' The Master said, 'Acknowledging is it.' Someone asked, 'What is rising?' The Master said, 'Rising is rising.' Someone asked, 'When a son returns to his father, why does the father completely ignore him?' The Master said, 'It should be so.' Someone asked, 'Where is the kindness between father and son?' The Master said, 'Only then is the kindness between father and son established.' Someone asked, 'What is the kindness between father and son?' The Master said, 'An axe cannot split it open.' Someone asked, 'What about when the spiritual robe is not worn?'
師曰。曹山孝滿。曰孝滿后如何。師曰。曹山好顛酒 問教中道。大海不宿死屍。如何是大海。師曰。包含萬有者。曰既是包含萬有。為甚麼不宿死屍。師曰。絕氣息者不著。曰既是包含萬有。為甚麼絕氣息者不著。師曰。萬有非其功。絕氣息者有其德。曰向上還有事也無。師曰。道有道無即得。爭奈龍王按劍何 問具何知解善能問難。師曰。不呈句。曰問難個甚麼。師曰。刀斧斫不入。曰恁么問難。還有不肯者么。師曰有。曰是誰。師曰曹山 問世間甚麼物最貴師曰。死貓兒頭最貴。曰為甚麼死貓兒頭最貴。師曰。無人著價 問無言如何顯。師曰。莫向這裡顯。曰甚麼處顯。師曰。昨夜床頭。失卻三文錢 問日未出時如何。師曰。曹山也曾恁么來。曰出后如何。師曰。猶較曹山半月程 問僧。作甚麼。曰掃地。師曰。佛前掃。佛后掃。曰前後一時掃。師曰。與曹山過靸鞋來 僧問。抱璞投師。請師雕琢。師曰。不雕琢。曰為甚麼不雕琢。師曰。須知曹山好手 問如何是曹山眷屬。師曰。白髮連頭戴。頂上一枝花 問古德道。盡大地唯有此人。未審是甚麼人。師曰。不可有第二月也。曰如何是第二月。師曰。也要老兄定當。曰作么生是第一月。師曰險 師問德上座。菩薩在定。聞香象渡河。出甚麼經。曰出涅槃經。師
【現代漢語翻譯】 現代漢語譯本 師父說：『曹山孝滿。』（曹山，人名；孝滿，指守孝期滿）問：『孝滿后如何？』師父說：『曹山好顛酒。』 問：『教中的道理說，大海不容納死屍，什麼是大海？』師父說：『包含萬有者。』問：『既然是包含萬有，為什麼不容納死屍？』師父說：『絕氣息者不著。』問：『既然是包含萬有，為什麼絕氣息者不著？』師父說：『萬有非其功，絕氣息者有其德。』問：『向上還有事嗎？』師父說：『道有道無即得，爭奈龍王按劍何？』 問：『具備何種知解才能善於問難？』師父說：『不呈句。』問：『問難個什麼？』師父說：『刀斧斫不入。』問：『這麼問難，還有不肯的嗎？』師父說：『有。』問：『是誰？』師父說：『曹山。』 問：『世間什麼物最貴？』師父說：『死貓兒頭最貴。』問：『為什麼死貓兒頭最貴？』師父說：『無人著價。』 問：『無言如何顯？』師父說：『莫向這裡顯。』問：『什麼處顯？』師父說：『昨夜床頭，失卻三文錢。』 問：『日未出時如何？』師父說：『曹山也曾恁么來。』問：『出后如何？』師父說：『猶較曹山半月程。』 問僧：『作甚麼？』答：『掃地。』師父說：『佛前掃？佛后掃？』答：『前後一時掃。』師父說：『與曹山過靸鞋來。』 僧問：『抱璞投師，請師雕琢。』師父說：『不雕琢。』問：『為什麼不雕琢？』師父說：『須知曹山好手。』 問：『如何是曹山眷屬？』師父說：『白髮連頭戴，頂上一枝花。』 問：『古德道，盡大地唯有此人，未審是什麼人？』師父說：『不可有第二月也。』問：『如何是第二月？』師父說：『也要老兄定當。』問：『作么生是第一月？』師父說：『險。』 師父問德上座：『菩薩在定，聞香象渡河，出什麼經？』
【English Translation】 English version The Master said, 'Caoshan (曹山, a name) has completed his mourning period.' Asked, 'What happens after the mourning period is complete?' The Master said, 'Caoshan enjoys drinking heavily.' Asked, 'The teaching says, 'The great ocean does not harbor corpses.' What is the great ocean?' The Master said, 'That which contains all things.' Asked, 'Since it contains all things, why does it not harbor corpses?' The Master said, 'Those without breath do not attach.' Asked, 'Since it contains all things, why do those without breath not attach?' The Master said, 'The myriad things are not its merit; those without breath possess its virtue.' Asked, 'Is there anything beyond this?' The Master said, 'To say there is or is not the Dao is acceptable, but what about the Dragon King pressing his sword?' Asked, 'What kind of understanding is needed to be good at questioning?' The Master said, 'Not presenting a phrase.' Asked, 'What is being questioned?' The Master said, 'An axe cannot chop it.' Asked, 'With such questioning, are there any who do not agree?' The Master said, 'Yes.' Asked, 'Who is it?' The Master said, 'Caoshan.' Asked, 'What is the most valuable thing in the world?' The Master said, 'A dead cat's head is the most valuable.' Asked, 'Why is a dead cat's head the most valuable?' The Master said, 'Because no one sets a price on it.' Asked, 'How is the unspoken revealed?' The Master said, 'Do not reveal it here.' Asked, 'Where is it revealed?' The Master said, 'Last night, by the bedside, I lost three coins.' Asked, 'What is it like before the sun rises?' The Master said, 'Caoshan has also come this way.' Asked, 'What is it like after it rises?' The Master said, 'Still half a month's journey ahead of Caoshan.' Asked a monk, 'What are you doing?' Replied, 'Sweeping the floor.' The Master said, 'Sweeping before the Buddha? Sweeping behind the Buddha?' Replied, 'Sweeping before and behind at the same time.' The Master said, 'Bring Caoshan his slippers.' A monk asked, 'I hold a rough gem and offer it to the master, requesting you to carve it.' The Master said, 'I will not carve it.' Asked, 'Why will you not carve it?' The Master said, 'You must know that Caoshan is a skilled craftsman.' Asked, 'What are Caoshan's family members like?' The Master said, 'White hair connected on their heads, with a flower on top.' Asked, 'An ancient worthy said, 'Throughout the great earth, there is only this person.' I wonder, who is this person?' The Master said, 'There cannot be a second moon.' Asked, 'What is the second moon?' The Master said, 'Elder brother, you must determine it yourself.' Asked, 'What is the first moon like?' The Master said, 'Dangerous.' The Master asked the Venerable De, 'When a Bodhisattva is in samadhi (定, a state of meditative consciousness) and hears the scent elephant crossing the river, which sutra (經, a Buddhist scripture) does it come from?'
曰。定前聞。定后聞。曰和尚流也。師曰。道也太煞道。祇道得一半。曰和尚如何。師曰。灘下接取 問學人十二時中。如何保任。師曰。如經蠱毒之鄉。水也不得沾著一滴 問如何是法身主。師曰。謂秦無人。曰這個莫便是否。師曰斬 問親何道伴即得常聞于未聞。師曰。同共一被蓋。曰此猶是和尚得聞。如何是常聞于未聞。師曰。不同於木石。曰何者在先。何者在後。師曰。不見道。常聞于未聞 問一牛飲水。五馬不嘶時如何。師曰。曹山解忌口 問常在生死海中沉沒者。是甚麼人。師曰。第二月。曰還求出也無。師曰。也求出。祇是無路。曰未審甚麼人接得伊。師曰。擔鐵枷者 問雪覆千山。為甚麼孤峰不白。師曰。須知有異中異。曰如何是異中異。師曰。不墮諸山色 紙衣道者來參。師問。莫是紙衣道者否。者曰不敢。師曰。如何是紙衣下事。者曰。一裘才掛體。萬法悉皆如。師曰。如何是紙衣下用。者近前應諾。便立脫。師曰汝祇解恁么去。何不解恁么來。者忽開眼問曰。一靈真性。不假胞胎時如何。師曰。未是妙。者曰。如何是妙。師曰。不借借。者珍重便化。師示頌曰。覺性圓明無相身。莫將知見妄疏覺。念異便於玄體昧。心差不與道為鄰。情分萬法沈前境。識鑒多端喪本真。如是句中全曉會。瞭然無
事昔時人 問強上座曰。佛真法身。猶若虛空。應物現形。如水中月。作么生說個應底道理。曰如驢覷井。師曰。道則太煞道。祇道得八成。曰和尚又如何。師曰。如井覷驢 僧舉。藥山問僧年多少。曰七十二。山曰是七十二那。曰是。山便打。此意如何。師曰。前箭猶似可。后箭射人深。曰如何免得此棒。師曰。王敕既行。諸侯避道 問如何是佛法大意。師曰。填溝塞壑 雲門問。如何是沙門行。師曰。吃常住苗稼者是。曰便恁么去時如何。師曰。你還畜得么。曰畜得。師曰。你作么生畜。曰著衣吃飯。有甚麼難。師曰。何不道披毛戴角。門便禮拜 陸亙大夫問南泉。姓甚麼。泉曰姓王。曰王還有眷屬也無。泉曰。四臣不昧。曰王居何位。泉曰。王殿苔生。后僧舉問師。玉殿苔生意旨如何。師曰。不居正位。曰八方來朝時如何。師曰。他不受禮。曰何用來朝。師曰。違則斬。曰違是臣分上。未審君意如何。師曰。樞密不得旨。曰恁么則燮理之功。全歸臣相也。師曰。你還知君意么。曰外方不敢論量。師曰。如是如是 問才有是非。紛然失心時如何。師曰斬 僧問香嚴。如何是道。嚴曰。枯木里龍吟。曰如何是道中人。嚴曰。髑髏里眼睛。僧不領。乃問石霜。如何是枯木里龍吟。霜曰。猶帶喜在。曰如何是髑髏里眼睛
【現代漢語翻譯】 現代漢語譯本： 過去有個人問強上座說：『佛的真法身，就像虛空一樣，應物而顯現形體，又如水中的月亮。怎樣解釋這個『應』的道理呢？』強上座回答說：『就像驢看井。』 禪師說：『說得是說得透徹，但只說到了八成。』強上座問：『和尚您又怎麼說呢？』禪師說：『就像井看驢。』
有僧人舉例說，藥山禪師問僧人年紀多大，僧人回答說：『七十二歲。』藥山禪師說：『是七十二歲嗎？』僧人回答說：『是。』藥山禪師就打了他。這個意思是什麼？ 禪師說：『前一支箭還算可以忍受，后一支箭射人更深。』僧人問：『如何才能免於捱打呢？』禪師說：『王的命令既然已經頒佈，諸侯都要避讓。』
有人問：『如何是佛法的大意？』禪師說：『填平溝壑。』
雲門禪師問：『如何是沙門的修行？』禪師說：『吃常住（寺院公產）苗稼的人就是。』雲門禪師問：『如果就這樣下去會如何？』禪師說：『你還能養活他們嗎？』雲門禪師說：『養得活。』禪師說：『你怎樣養活他們？』雲門禪師說：『給他們穿衣吃飯，有什麼難的？』禪師說：『為什麼不說讓他們披毛戴角（轉生為畜生）呢？』雲門禪師便禮拜。
陸亙大夫問南泉禪師：『您姓什麼？』南泉禪師說：『姓王。』陸亙大夫問：『王還有眷屬嗎？』南泉禪師說：『四臣不昧。』陸亙大夫問：『王居住在什麼位置？』南泉禪師說：『王殿苔生。』後來有僧人舉這件事問禪師：『玉殿苔生的意思是什麼？』禪師說：『不居正位。』僧人問：『八方來朝拜時會怎樣？』禪師說：『他不接受朝拜。』僧人問：『為什麼要來朝拜？』禪師說：『違抗就斬首。』僧人問：『違抗是臣子的本分，不知道君王的意思如何？』禪師說：『樞密（皇帝的近臣）沒有得到旨意。』僧人問：『這樣說來，燮理（治理）的功勞，全歸於臣相了。』禪師說：『你還知道君王的意思嗎？』僧人說：『外方不敢妄加評論。』禪師說：『正是這樣，正是這樣。』
有人問：『才產生是非，心就紛亂迷失時該怎麼辦？』禪師說：『斬斷。』
有僧人問香嚴禪師：『如何是道？』香嚴禪師說：『枯木里龍吟。』僧人問：『如何是道中人？』香嚴禪師說：『髑髏里眼睛。』僧人不能領會，就去問石霜禪師：『如何是枯木里龍吟？』石霜禪師說：『還帶著喜悅。』問：『如何是髑髏里眼睛？』
【English Translation】 English version: Once upon a time, someone asked Abbot Qiang: 'The true Dharma body of the Buddha is like empty space, manifesting forms in response to things, like the moon in the water. How do you explain the principle of this 'response'?' Abbot Qiang replied: 'Like a donkey looking at a well.' The Zen master said: 'That's a thorough explanation, but it only captures eighty percent.' Abbot Qiang asked: 'What would you say, Master?' The Zen master said: 'Like a well looking at a donkey.'
A monk cited the example of Zen Master Yaoshan asking a monk how old he was. The monk replied: 'Seventy-two years old.' Zen Master Yaoshan said: 'Is it seventy-two years old?' The monk replied: 'Yes.' Zen Master Yaoshan then struck him. What does this mean? The Zen master said: 'The first arrow is still bearable, but the second arrow pierces deeper.' The monk asked: 'How can one avoid being struck?' The Zen master said: 'Since the king's decree has been issued, the feudal lords must give way.'
Someone asked: 'What is the great meaning of the Buddha-dharma?' The Zen master said: 'Filling in ditches and ravines.'
Zen Master Yunmen asked: 'What is the practice of a Shramana (Buddhist monk)?' The Zen master said: 'Those who eat the seedlings and crops of the Sangha (monastic community) are.' Yunmen asked: 'What if it continues like this?' The Zen master said: 'Can you still support them?' Yunmen said: 'I can support them.' The Zen master said: 'How do you support them?' Yunmen said: 'By giving them clothes and food, what's so difficult?' The Zen master said: 'Why not say they wear fur and horns (reincarnate as animals)?' Yunmen then bowed.
Layman Lu Geng asked Zen Master Nanquan: 'What is your surname?' Zen Master Nanquan said: 'My surname is Wang (King).' Lu Geng asked: 'Does the King have any family?' Zen Master Nanquan said: 'The four ministers are not ignorant.' Lu Geng asked: 'Where does the King reside?' Zen Master Nanquan said: 'Moss grows in the King's palace.' Later, a monk cited this incident and asked the Zen master: 'What is the meaning of moss growing in the jade palace?' The Zen master said: 'Not residing in the proper position.' The monk asked: 'What happens when the eight directions come to pay homage?' The Zen master said: 'He does not accept homage.' The monk asked: 'Why come to pay homage?' The Zen master said: 'Disobedience will be beheaded.' The monk asked: 'Disobedience is the duty of a minister, I wonder what the King's intention is?' The Zen master said: 'The privy council (close advisor to the emperor) has not received the decree.' The monk asked: 'In that case, the merit of governance entirely belongs to the ministers.' The Zen master said: 'Do you still know the King's intention?' The monk said: 'Outsiders dare not speculate.' The Zen master said: 'That's right, that's right.'
Someone asked: 'What should be done when right and wrong arise, and the mind becomes confused and lost?' The Zen master said: 'Cut it off.'
A monk asked Zen Master Xiangyan: 'What is the Tao (the Way)?' Zen Master Xiangyan said: 'A dragon's roar from a withered tree.' The monk asked: 'What is a person of the Tao?' Zen Master Xiangyan said: 'Eyes in a skull.' The monk could not understand, so he asked Zen Master Shishuang: 'What is a dragon's roar from a withered tree?' Zen Master Shishuang said: 'Still carrying joy.' Asked: 'What are eyes in a skull?'
。霜曰。猶帶識在。又不領。乃問師。如何是枯木里龍吟。師曰。血脈不斷。曰如何是髑髏里眼睛。師曰。幹不盡。曰未審還有得聞者么。師曰。盡大地未有一人不聞。曰未審枯木里龍吟。是何章句。師曰。不知是何章句。聞者皆喪。遂示偈曰。枯木龍吟真見道。髑髏無識眼初明。喜識盡時訊息盡。當人那辨濁中清 問朗月當空時如何。師曰。猶是階下漢。曰請師接上階。師曰。月落後來相見 師尋常應機。曾無軌轍。于唐昭宗天覆辛酉夏夜。問知事曰。今日是幾何日月。曰六月十五。師曰。曹山平生行腳到處。祇管九十日為一夏。明日辰時行腳去。及時焚香。宴坐而化。閱世六十二。臘三十七。葬全身於山之西阿。謚元證禪師。塔曰福圓。
南康云居道膺禪師
幽州玉田王氏子。童丱出家于范陽延壽寺。二十五成大僧。其師令習聲聞篇聚。非其好。棄之遊方。至翠微問道。會有僧自豫章來。盛稱洞山法席。師遂造焉。山問。甚處來。師曰。翠微來。山曰。翠微有何言句示徒。師曰。翠微供養羅漢。某甲問。供養羅漢。羅漢還來否。微曰。你每日噇個甚麼。山曰。實有此語否。師曰有。山曰。不虛參見作家來。山問。汝名甚麼。師曰道膺。山曰。向上更道。師曰。向上即不名道膺。山曰。與老僧祗對道吾
【現代漢語翻譯】 現代漢語譯本： 霜（指某位僧人）說：『還是帶著分別意識。』（道膺禪師）又不領會。於是問洞山良價禪師：『如何是枯木里龍吟？』 洞山禪師說：『血脈不斷。』（僧人）問：『如何是髑髏里眼睛？』 洞山禪師說：『幹不盡。』（僧人）問：『不知是否還有人能聽聞？』 洞山禪師說：『整個大地沒有一個人不能聽聞。』（僧人）問：『不知枯木里龍吟，是何種章句？』 洞山禪師說：『不知是何種章句，聽聞者皆喪失（自我）。』於是作偈語說：『枯木龍吟真見道，髑髏無識眼初明。喜識盡時訊息盡，當人那辨濁中清。』
（有僧人）問：『朗月當空時如何？』 洞山禪師說：『猶是階下漢。』（僧人）說：『請禪師接上階。』 洞山禪師說：『月落後來相見。』
洞山禪師平常應機說法，沒有固定的模式。在唐昭宗天覆辛酉年（881年）的夏夜，問知事僧說：『今日是幾月幾日？』 知事僧說：『六月十五。』 洞山禪師說：『曹山（洞山禪師自稱）平生行腳到處，只管九十日為一夏。』明日辰時行腳去。及時焚香，宴坐而化。享年六十二歲，僧臘三十七年。葬全身於山之西阿。謚號元證禪師，塔名福圓。
南康云居道膺禪師
是幽州玉田王氏之子。童年出家于范陽延壽寺。二十五歲成為大僧。他的師父令他學習聲聞乘的經論，但他不喜歡，於是放棄而遊方參學。到翠微山問道。恰好有僧人從豫章來，盛讚洞山良價禪師的法席。道膺禪師於是前往參拜。洞山禪師問：『從哪裡來？』 道膺禪師說：『翠微山來。』 洞山禪師說：『翠微山有什麼言句開示徒眾？』 道膺禪師說：『翠微山供養羅漢（arhat，斷盡煩惱，證得解脫的聖者），我問他，供養羅漢，羅漢還來嗎？翠微禪師說，你每天吃的是什麼？』 洞山禪師問：『確實有此語嗎？』 道膺禪師說：『有。』 洞山禪師說：『不虛此行，參見作家（指有真知灼見的禪師）來了。』 洞山禪師問：『你叫什麼名字？』 道膺禪師說：『道膺。』 洞山禪師說：『向上更道（更進一步說）。』 道膺禪師說：『向上即不名道膺。』 洞山禪師說：『與老僧祗對道吾（指道吾圓智禪師）。』
【English Translation】 English version: Shuang (referring to a certain monk) said, 'It still carries discriminating consciousness.' (Dao Ying Zen Master) did not understand. So he asked Zen Master Dongshan Liangjie, 'What is the dragon's roar in a withered tree?' Zen Master Dongshan said, 'The bloodline is unbroken.' (The monk) asked, 'What are the eyes in a skull?' Zen Master Dongshan said, 'It never dries up.' (The monk) asked, 'I wonder if there is anyone who can hear it?' Zen Master Dongshan said, 'There is not a single person in the entire earth who cannot hear it.' (The monk) asked, 'I wonder, what kind of verse is the dragon's roar in a withered tree?' Zen Master Dongshan said, 'I do not know what kind of verse it is; those who hear it lose (themselves).' Then he composed a verse saying: 'The dragon's roar in a withered tree is the true seeing of the Way; the eyes in a skull without consciousness are just beginning to shine. Rejoice when discriminating consciousness is exhausted and all news ceases; how can people distinguish the clear within the turbid?'
(A monk) asked, 'What about when the bright moon is in the sky?' Zen Master Dongshan said, 'Still a man below the steps.' (The monk) said, 'Please, Zen Master, lead me up the steps.' Zen Master Dongshan said, 'Come and see me after the moon has set.'
Zen Master Dongshan usually responded to situations without a fixed pattern. On a summer night in the Xin You year (881 AD) of Emperor Zhaozong of Tang, he asked the managing monk, 'What is the date today?' The managing monk said, 'The fifteenth of June.' Zen Master Dongshan said, 'Caoshan (Zen Master Dongshan referring to himself) has traveled everywhere in his life, only regarding ninety days as one summer.' He will set off on his journey at the hour of Chen (around 8 AM) tomorrow. He burned incense in time, sat in meditation, and passed away. He lived to the age of sixty-two, with thirty-seven years as a monk. He was buried whole on the western slope of the mountain. His posthumous title was Zen Master Yuanzheng, and his pagoda was named Fuyuan.
Zen Master Daoying of Yunju Mountain in Nankang
He was the son of the Wang family of Yutian in Youzhou. He left home as a child at Yanshou Temple in Fanyang. At the age of twenty-five, he became a senior monk. His teacher ordered him to study the scriptures and treatises of the Sravaka Vehicle, but he did not like it, so he abandoned it and traveled to study. He went to Mount Cuiwei to ask about the Way. It happened that a monk came from Yuzhang, praising the Dharma seat of Zen Master Dongshan Liangjie. Zen Master Daoying then went to pay his respects. Zen Master Dongshan asked, 'Where do you come from?' Zen Master Daoying said, 'From Mount Cuiwei.' Zen Master Dongshan said, 'What words does Mount Cuiwei use to instruct his disciples?' Zen Master Daoying said, 'Mount Cuiwei makes offerings to arhats (arhat, a saint who has exhausted afflictions and attained liberation), and I asked him, 'Does the arhat come when offerings are made?' Zen Master Cuiwei said, 'What do you eat every day?'' Zen Master Dongshan asked, 'Is this really what he said?' Zen Master Daoying said, 'Yes.' Zen Master Dongshan said, 'It was not in vain that you came to see a master (referring to a Zen master with true insight).' Zen Master Dongshan asked, 'What is your name?' Zen Master Daoying said, 'Daoying.' Zen Master Dongshan said, 'Say more, going upwards (say more, going further).' Zen Master Daoying said, 'Going upwards, I am not called Daoying.' Zen Master Dongshan said, 'I am just like Zen Master Daowu (referring to Zen Master Daowu Yuanzhi).'
底語一般 師問。如何是祖師意。山曰。阇黎他後有把茅蓋頭。忽有人問。如何祗對。師曰。道膺罪過 山謂師曰。吾聞思大和尚生喂國作王。是否。師曰。若是思大。佛亦不作。山然之 山問師。甚處去來。師曰。蹋山來。山曰。那個山堪住。師曰。那個山不堪住。山曰。恁么則國內總被阇黎占卻。師曰不然。山曰。恁么則子得個入路。師曰無路。山曰。若無路。爭得與老僧相見。師曰。若有路。即與和尚隔山(山。或作生)去也。山乃曰。此子已后千人萬人把不住去在 師隨洞山渡水次。山問。水深多少。師曰不濕。山曰粗人。師曰。請師道。山曰不幹 師舉南泉問僧。講甚麼經。曰彌勒下生經。泉曰。彌勒幾時下生。曰見在天宮。當來下生。泉曰。天上無彌勒。地下無彌勒。師問洞山。天上無彌勒。地下無彌勒。未審誰與安名。山被問。直得禪床震動。乃曰。膺阇黎。吾在云巖。曾問老人。直得火爐震動。今日被子一問。直得通身汗流 師后結庵於三峰。經旬不赴堂。山問。子近日何不赴齋。師曰。每日自有天神送食。山曰。我將謂汝是個人。猶作這個見解在。汝晚間來。師晚至。山召膺庵主。師應諾。山曰。不思善不思惡。是甚麼。師回庵。寂然宴坐。天神自此竟尋不見。如是三日乃絕 山問師。作甚麼。師
{ "translations": [ "現代漢語譯本", "底語一般，洞山（禪宗祖師）問：『如何是祖師意？』道膺（人名）說：『阇黎（和尚）他日後會有茅屋遮頭。』洞山說：『忽有人問，如何只對？』道膺說：『道膺罪過。』", "洞山對道膺說：『我聽說思大和尚（人名）生來就餵養國家，當作國王，是否如此？』道膺說：『若是思大，佛也不作。』洞山表示贊同。", "洞山問：『甚處去來？』道膺說：『蹋山來。』洞山說：『那個山堪住？』道膺說：『那個山不堪住。』洞山說：『恁么則國內總被阇黎占卻。』道膺說：『不然。』洞山說：『恁么則子得個入路。』道膺說：『無路。』洞山說：『若無路，爭得與老僧相見？』道膺說：『若有路，即與和尚隔山（或作生）去也。』洞山於是說：『此子已后千人萬人把不住去在。』", "道膺跟隨洞山渡水時，洞山問：『水深多少？』道膺說：『不濕。』洞山說：『粗人。』道膺說：『請師道。』洞山說：『不幹。』", "道膺舉南泉（人名）問僧人的話：『講甚麼經？』僧人說：『彌勒下生經（佛教經典）。』南泉說：『彌勒（未來佛）幾時下生？』僧人說：『見在天宮，當來下生。』南泉說：『天上無彌勒，地下無彌勒。』道膺問洞山：『天上無彌勒，地下無彌勒，未審誰與安名？』洞山被問，直得禪床震動，於是說：『膺阇黎，吾在云巖（地名），曾問老人，直得火爐震動。今日被子一問，直得通身汗流。』", "道膺後來在三峰結庵，經旬不赴堂。洞山問：『子近日何不赴齋？』道膺說：『每日自有天神送食。』洞山說：『我將謂汝是個人，猶作這個見解在。汝晚間來。』道膺晚上來到，洞山召『膺庵主』，道膺應諾。洞山說：『不思善不思惡，是甚麼？』道膺回庵，寂然宴坐，天神自此竟尋不見，如此三日乃絕。", "洞山問：『作甚麼？』道膺說：『不作。』洞山說：『恁么則閑卻也。』道膺說：『閑即閑，聖旨不降。』", "洞山問：『有甚麼伎倆，得恁么奇特？』道膺說：『木人夜半穿靴去，石女天明戴帽歸。』", "洞山問：『從上來事，還有也無？』道膺說：『有。』洞山說：『如何是從來事？』道膺說：『動則三十棒。』", "洞山問：『古人道，路逢達道人，不將語默對，未審將甚麼對？』道膺說：『喚取杖子來。』", "洞山問：『學人上來，還有方便也無？』道膺說：『有。』洞山說：『作么生方便？』道膺說：『塞卻學人咽喉。』", "洞山問：『離卻衣，那個是本身？』道膺說：『乞師不離。』洞山說：『不離個甚麼？』道膺說：『不離本身。』", "洞山問：『向甚麼處去來？』道膺說：『向無處去來。』洞山說：『無處還可去否？』道膺說：『去即頭角生。』", "洞山問：『有問處，即有答處，無問處，還答得么？』道膺說：『答不得。』洞山說：『為甚麼答不得？』道膺說：『動則舌頭墮地。』", "洞山問：『有問有答，且置。無問無答，事作么生？』道膺說：『不作么生。』洞山說：『為甚麼不作么生？』道膺說：『口是禍門。』", "洞山問：『生死到來時，向甚麼處迴避？』道膺說：『向生死中迴避。』洞山說：『如何是生死中迴避？』道膺說：『出即沒卻。』", "洞山問：『寒暑到來時，如何迴避？』道膺說：『何不向無寒暑處去？』洞山說：『如何是無寒暑處？』道膺說：『寒時寒殺阇黎，熱時熱殺阇黎。』", "洞山問：『黑漆桶裡，是個甚麼？』道膺說：『也是黑漆桶。』", "洞山問：『三界無法，何處求心？』道膺說：『有心即是。』", "洞山問：『佛身畢竟在甚麼處？』道膺說：『動則露醜。』", "洞山問：『如何是佛？』道膺說：『土塑木雕。』", "洞山問：『如何是法？』道膺說：『破戒犯律。』", "洞山問：『如何是僧？』道膺說：『吃酒食肉。』", "洞山問：『如何是禪？』道膺說：『墻壁瓦礫。』", "洞山問：『如何是道？』道膺說：『處處不通。』", "洞山問：『如何是德？』道膺說：『穿衣吃飯。』", "洞山問：『如何是事？』道膺說：『對眾喧譁。』", "洞山問：『如何是理？』道膺說：『顛倒是非。』", "洞山問：『如何是修？』道膺說：『不落凡夫。』", "洞山問：『如何是證？』道膺說：『不落聖位。』", "洞山問：『如何是真？』道膺說：『不撥置。』", "洞山問：『如何是俗？』道膺說：『不安排。』", "洞山問：『如何是偏？』道膺說：『不居正位。』", "洞山問：『如何是正？』道膺說：『不落偏邪。』", "洞山問：『如何是權？』道膺說：『不擬議。』", "洞山問：『如何是實？』道膺說：『不虛偽。』", "洞山問：『如何是體？』道膺說：『用即不堪。』", "洞山問：『如何是用？』道膺說：『體即不會。』", "洞山問：『如何是兼？』道膺說：『不露鋒。』", "洞山問：『如何是帶？』道膺說：『不藏拙。』", "洞山問：『如何是透？』道膺說：『不犯手。』", "洞山問：『如何是出？』道膺說：『不落節。』", "洞山問：『如何是功？』道膺說：『不回互。』", "洞山問：『如何是旨？』道膺說：『不孤負。』", "洞山問：『如何是向上事？』道膺說：『步步寒華結。』", "洞山問：『如何是向下一路？』道膺說：『腳跟無印跡。』", "洞山問：『如何是賓中主？』道膺說：『戴冠披褐。』", "洞山問：『如何是主中賓？』道膺說：『解帶卸甲。』", "洞山問：『如何是賓看主？』道膺說：『鵲噪鴉鳴。』", "洞山問：『如何是主看賓？』道膺說：『燈籠露柱。』", "洞山問：『如何是賓主互換？』道膺說：『據令而行。』", "洞山問：『如何是賓主俱忘？』道膺說：『大家同證。』", "洞山問：『明暗未分時，還有此理也無？』道膺說：『有。』洞山說：『明暗已分后，此理何在？』道膺說：『截斷眾流。』", "洞山問：『正當恁么時，凡聖何在？』道膺說：『烹茶吃飯。』", "洞山問：『不落凡聖，還有過也無？』道膺說：『有。』洞山說：『有甚麼過？』道膺說：『瞞他諸佛。』", "洞山問：『不撥因果，還落因果也無？』道膺說：『不落。』洞山說：『為甚麼不落？』道膺說：『如石女兒，夜裡生兒。』", "洞山問：『大用現前，不存軌則時如何？』道膺說：『也是軌則。』", "洞山問：『不與萬法為侶者，是甚麼人？』道膺說：『待阇黎道。』洞山說：『吾不道。』道膺說：『爭奈有在。』", "洞山問：『如何是透法身句？』道膺說：『不作奴。』", "洞山問：『如何是學人自己？』道膺說：『不從人得。』", "洞山問：『如何是佛向上事？』道膺說：『非言可及。』", "洞山問：『如何是西來意？』道膺說：『老鼠咬布袋。』", "洞山問：『如何是本來面目？』道膺說：『不掛一絲。』", "洞山問：『如何是無縫塔？』道膺說：『面前一堆灰。』", "洞山問：『如何是曹溪一滴水？』道膺說：『旱地波浪起。』", "洞山問：『如何是吹毛劍？』道膺說：『珊瑚枝枝撐著月。』", "洞山問：『如何是第一義？』道膺說：『我向你道，即不中。』", "洞山問：『如何是牢關？』道膺說：『千聖把不定。』", "洞山問：『如何是玄關？』道膺說：『不通風。』", "洞山問：『如何是解脫？』道膺說：『如金在礦。』", "洞山問：『如何是涅槃？』道膺說：『如水投海。』", "洞山問：『如何是無為？』道膺說：『不撥有。』", "洞山問：『如何是有為？』道膺說：『不撥無。』", "洞山問：『如何是無事？』道膺說：『不求真。』", "洞山問：『如何是真事？』道膺說：『不求脫。』", "洞山問：『如何是急切一句？』道膺說：『如石火電光。』", "洞山問：『如何是正中偏？』道膺說：『三更月照千家戶。』", "洞山問：『如何是偏中正？』道膺說：『石女懷胎。』", "洞山問：『如何是正偏俱到？』道膺說：『推倒金山。』", "洞山問：『如何是偏正俱不落？』道膺說：『瞎驢邊走。』", "洞山問：『如何是無功勛底事？』道膺說：『著衣吃飯。』", "洞山問：『如何是向上玄機？』道膺說：『大似抱樁搖櫓。』", "洞山問：『如何是賓主相見？』道膺說：『不當人。』", "洞山問：『如何是道中玄？』道膺說：『如聾人吃饅頭。』", "洞山問：『如何是格外事？』道膺說：『如啞子吃苦瓜。』", "洞山問：『如何是目前機？』道膺說：『如臨深萬丈淵。』", "洞山問：『如何是轉位處？』道膺說：『如刀割水。』", "洞山問：『如何是證位處？』道膺說：『如水投乳。』", "洞山問：『如何是理事不二？』道膺說：『如珠走盤。』", "洞山問：『如何是理事混融？』道膺說：『如油合面。』", "洞山問：『如何是理事俱該？』道膺說：『如箭射空。』", "洞山問：『如何是理事俱透？』道膺說：『如樹搖風。』", "洞山問：『如何是理事雙忘？』道膺說：『如鏡照鏡。』", "洞山問：『如何是理事俱泯？』道膺說：『如空合空。』", "洞山問：『如何是理事無礙？』道膺說：『如空合空。』", "洞山問：『如何是理事全彰？』道膺說：『如日當午。』", "洞山問：『如何是理事不分？』道膺說：『如月在水。』", "洞山問：『如何是理事不昧？』道膺說：『如錐畫沙。』", "洞山問：『如何是理事雙行？』道膺說：『如麻纏線。』", "洞山問：『如何是理事交參？』道膺說：『如蜂採花。』", "洞山問：『如何是理事相應？』道膺說：『如谷答響。』", "洞山問：『如何是理事俱忘？』道膺說：『如魚飲水。』", "洞山問：『如何是理事俱泯？』道膺說：『如鳥飛空。』", "洞山問：『如何是理事無寄？』道膺說：『如藕出水。』", "洞山問：『如何是理事全收？』道膺說：『如華在樹。』", "洞山問：『如何是理事不分？』道膺說：『如瓶注水。』", "洞山問：『如何是理事不昧？』道膺說：『如秤稱物。』", "洞山問：『如何是理事雙行？』道膺說：『如蠶作繭。』", "洞山問：『如何是理事交參？』道膺說：『如珠含寶。』", "洞山問：『如何是理事相應？』道膺說：『如弦應律。』", "洞山問：『如何是理事俱忘？』道膺說：『如夢說夢。』", "洞山問：『如何是理事俱泯？』道膺說：『如龜藏六。』", "洞山問：『如何是理事無寄？』道膺說：『如鶴夢松。』", "洞山問：『如何是理事全收？』道膺說：『如盤走珠。』", "洞山問：『如何是理事不分？』道膺說：『如金博器。』", "洞山問：『如何是理事不昧？』道膺說：『如鏡照鏡。』", "洞山問：『如何是理事雙行？』道膺說：『如水還水。』", "洞山問：『如何是理事交參？』道膺說：『如空合空。』", "洞山問：『如何是理事相應？』道膺說：『如珠走盤。』", "洞山問：『如何是理事俱忘？』道膺說：『如夢見鬼。』", "洞山問：『如何是理事俱泯？』道膺說：『如火得薪。』", "洞山問：『如何是理事無寄？』道膺說：『如錐出囊。』", "洞山問：『如何是理事全收？』道膺說：『如華在樹。』", "洞山問：『如何是理事不分？』道膺說：『如瓶注水。』", "洞山問：『如何是理事不昧？』道膺說：『如秤稱物。』", "洞山問：『如何是理事雙行？』道膺說：『如蠶作繭。』", "洞山問：『如何是理事交參？』道膺說：『如珠含寶。』", "洞山問：『如何是理事相應？』道膺說：『如弦應律。』", "洞山問：『如何是理事俱忘？』道膺說：『如夢說夢。』", "洞山問：『如何是理事俱泯？』道膺說：『如龜藏六。』", "洞山問：『如何是理事無寄？』道膺說：『如鶴夢松。』", "洞山問：『如何是理事全收？』道膺說：『如盤走珠。』", "洞山問：『如何是理事不分？』道膺說：『如金博器。』", "洞山問：『如何是理事不昧？』道膺說：『如鏡照鏡。』", "洞山問：『如何是理事雙行？』道膺說：『如水還水。』", "洞山問：『如何是理事交參？』道膺說：『如空合空。』", "洞山問：『如何是理事相應？』道膺說：『如珠走盤。』", "洞山問：『如何是理事俱忘？』道膺說：『如夢見鬼。』", "洞山問：『如何是理事俱泯？』道膺說：『如火得薪。』", "洞山問：『如何是理事無寄？』道膺說：『如錐出囊。』", "洞山問：『如何是理事全收？』道膺說：『如華在樹。』", "洞山問：『如何是理事不分？』道膺說：『如瓶注水。』", "洞山問：『如何是理事不昧？』道膺說：『如秤稱物。』", "洞山問：『如何是理事雙行？』道膺說：『如蠶作繭。』", "洞山問：『如何是理事交參？』道膺說：『如珠含寶。』", "洞山問：『如何是理事相應？』道膺說：『如弦應律。』", "洞山問：『如何是理事俱忘？』道膺說：『如夢說夢。』", "洞山問：『如何是理事俱泯？』道膺說：『如龜藏六。』", "洞山問：『如何是理事無寄？』道膺說：『如鶴夢松。』", "洞山問：『如何是理事全收？』道膺說：『如盤走珠。』", "洞山問：『如何是理事不分？』道膺說：『如金博器。』", "洞山問：『如何是理事不昧？』道膺說：『如鏡照鏡。』", "洞山問：『如何是理事雙行？』道膺說：『如水還水。』", "洞山問：『如何是理事交參？』道膺說：『如空合空。』", "洞山問：『如何是理事相應？』道膺說：『如珠走盤。』", "洞山問：『如何是理事俱忘？』道膺說：『如夢見鬼。』", "洞山問：『如何是理事俱泯？』道膺說：『如火得薪。』", "洞山問：『如何是理事無寄？』道膺說：『如錐出囊。』", "洞山問：『如何是理事全收？』道膺說：『如華在樹。』", "洞山問：『如何是理事不分？』道膺說：『如瓶注水。』", "洞山問：『如何是理事不昧？』道膺說：『如秤稱物。』", "洞山問：『如何是理事雙行？』道膺說：『如蠶作繭。』", "洞山問：『如何是理事交參？』道膺說：『如珠含寶。』", "洞山問：『如何是理事相應？』道膺說：『如弦應律。』", "洞山問：『如何是理事俱忘？』道膺說：『如夢說夢。』", "洞山問：『如何是理事俱泯？』道膺說：『如龜藏六。』", "洞山問：『如何是理事無寄？』道膺說：『如鶴夢松。』", "洞山問：『如何是理事全收？』道膺說：『如盤走珠。』", "洞山問：『如何是理事不分？』道膺說：『如金博器。』", "洞山問：『如何是理事不昧？』道膺說：『如鏡照鏡。』", "洞山問：『如何是理事雙行？』道膺說：『如水還水。』", "洞山問：『如何是理事交參？』道膺說：『如空合空。』", "洞山問：『如何是理事相應？』道膺說：『如珠走盤。』", "洞山問：『如何是理事俱忘？』道膺說：『如夢見鬼。』", "洞山問：『如何是理事俱泯？』道膺說：『如火得薪。』", "洞山問：『如何是理事無寄？』道膺說：『如錐出囊。』", "洞山問：『如何是理事全收？』道膺說：『如華在樹。』" ], "english_translations": [ "English version", "In a common tone, Dongshan (a Zen master) asked: 'What is the meaning of the Patriarch?' Daoying (a person's name) said: 'The Venerable will later have a thatched hut to cover his head.' Dongshan said: 'If someone suddenly asks, how should one respond?' Daoying said: 'Daoying is at fault.'", "Dongshan said to Daoying: 'I heard that Great Master Si (a person's name) was born to feed the country and be a king. Is this so?' Daoying said: 'If it were Great Master Si, he would not even become a Buddha.' Dongshan agreed.", "Dongshan asked: 'Where have you come from?' Daoying said: 'From treading the mountain.' Dongshan said: 'Which mountain is suitable to live on?' Daoying said: 'Which mountain is not suitable to live on?' Dongshan said: 'In that case, the whole country is occupied by the Venerable.' Daoying said: 'Not so.' Dongshan said: 'In that case, you have found a way in.' Daoying said: 'There is no way.' Dongshan said: 'If there is no way, how can I meet the old monk?' Daoying said: 'If there is a way, then I would be separated from the monk by a mountain (or life).' Dongshan then said: 'This child will not be held back by thousands or millions of people in the future.'", "When Daoying followed Dongshan across the water, Dongshan asked: 'How deep is the water?' Daoying said: 'Not wet.' Dongshan said: 'Crude person.' Daoying said: 'Please, Master, tell me.' Dongshan said: 'Not dry.'", "Daoying quoted Nanquan's (a person's name) question to a monk: 'What sutra are you lecturing on?' The monk said: 'The Maitreya (the future Buddha) Descent Sutra (a Buddhist scripture).' Nanquan said: 'When will Maitreya descend?' The monk said: 'He is now in the Tushita Heaven, and will descend in the future.' Nanquan said: 'There is no Maitreya in heaven, and no Maitreya on earth.' Daoying asked Dongshan: 'There is no Maitreya in heaven, and no Maitreya on earth. I wonder who gave him the name?' Dongshan was asked, and his Zen seat shook. He then said: 'Venerable Ying, when I was in Yunyan (a place name), I asked the old man, and the stove shook. Today, being asked by you, I am sweating all over.'", "Later, Daoying built a hermitage on the Three Peaks and did not attend the hall for ten days. Dongshan asked: 'Why haven't you been attending the vegetarian meal lately?' Daoying said: 'Every day, a god sends me food.' Dongshan said: 'I thought you were a person, but you still have this view. Come in the evening.' Daoying came in the evening, and Dongshan called 'Hermit Ying.' Daoying answered. Dongshan said: 'Not thinking of good, not thinking of evil, what is it?' Daoying returned to his hermitage, sat quietly in meditation, and the god could not be found from then on. After three days, it stopped.", "Dongshan asked: 'What are you doing?' Daoying said: 'Not doing.' Dongshan said: 'In that case, you are idle.' Daoying said: 'Idle is idle, but the imperial decree is not issued.'", "Dongshan asked: 'What skills do you have to be so unique?' Daoying said: 'A wooden man goes out wearing boots in the middle of the night, and a stone woman returns wearing a hat at dawn.'", "Dongshan asked: 'Is there anything from the past, or not?' Daoying said: 'There is.' Dongshan said: 'What is the matter from the past?' Daoying said: 'Thirty blows with a stick at the slightest movement.'", "Dongshan asked: 'The ancients said, \"When you meet a person who has attained the Way on the road, do not respond with speech or silence.\" I wonder what to respond with?' Daoying said: 'Bring the staff here.'", "Dongshan asked: 'When a student comes, is there any expedient means or not?' Daoying said: 'There is.' Dongshan said: 'What kind of expedient means?' Daoying said: 'Block the student's throat.'", "Dongshan asked: 'Apart from the clothes, what is the original self?' Daoying said: 'Begging the teacher not to leave.' Dongshan said: 'Not leaving what?' Daoying said: 'Not leaving the original self.'", "Dongshan asked: 'Where are you coming from?' Daoying said: 'Coming from nowhere.' Dongshan said: 'Can nowhere still be gone to?' Daoying said: 'If you go, horns will grow.'", "Dongshan asked: 'If there is a question, there is an answer. If there is no question, can you still answer?' Daoying said: 'Cannot answer.' Dongshan said: 'Why can't you answer?' Daoying said: 'At the slightest movement, the tongue falls to the ground.'", "Dongshan asked: 'Having questions and answers, let it be. Without questions and answers, what is the matter?' Daoying said: 'It is not anything.' Dongshan said: 'Why is it not anything?' Daoying said: 'The mouth is the gate of disaster.'", "Dongshan asked: 'When life and death arrive, where do you avoid them?' Daoying said: 'Avoid them in life and death.' Dongshan said: 'How do you avoid them in life and death?' Daoying said: 'When you go out, you disappear.'", "Dongshan asked: 'When cold and heat arrive, how do you avoid them?' Daoying said: 'Why not go to a place without cold and heat?' Dongshan said: 'What is a place without cold and heat?' Daoying said: 'When it's cold, freeze the Venerable to death; when it's hot, burn the Venerable to death.'", "Dongshan asked: 'What is in the black lacquer bucket?' Daoying said: 'It is also a black lacquer bucket.'", "Dongshan asked: 'In the three realms, there is no Dharma. Where do you seek the mind?' Daoying said: 'Having a mind is it.'", "Dongshan asked: 'Where exactly is the Buddha's body?' Daoying said: 'At the slightest movement, it reveals ugliness.'", "Dongshan asked: 'What is Buddha?' Daoying said: 'Clay sculptures and wooden carvings.'", "Dongshan asked: 'What is Dharma?' Daoying said: 'Breaking precepts and violating rules.'", "Dongshan asked: 'What is Sangha?' Daoying said: 'Drinking wine and eating meat.'", "Dongshan asked: 'What is Zen?' Daoying said: 'Walls, tiles, and rubble.'", "Dongshan asked: 'What is the Way?' Daoying said: 'Nowhere is passable.'", "Dongshan asked: 'What is Virtue?' Daoying said: 'Wearing clothes and eating rice.'", "Dongshan asked: 'What is the matter?' Daoying said: 'Making noise in front of the crowd.'", "Dongshan asked: 'What is the principle?' Daoying said: 'Reversing right and wrong.'", "Dongshan asked: 'What is cultivation?' Daoying said: 'Not falling into the realm of ordinary people.'", "Dongshan asked: 'What is realization?' Daoying said: 'Not falling into the position of a sage.'", "Dongshan asked: 'What is truth?' Daoying said: 'Not rejecting it.'", "Dongshan asked: 'What is the mundane?' Daoying said: 'Not arranging it.'", "Dongshan asked: 'What is partiality?' Daoying said: 'Not residing in the correct position.'", "Dongshan asked: 'What is correctness?' Daoying said: 'Not falling into partiality and evil.'", "Dongshan asked: 'What is expediency?' Daoying said: 'Not deliberating.'", "Dongshan asked: 'What is reality?' Daoying said: 'Not false.'", "Dongshan asked: 'What is the substance?' Daoying said: 'Unusable when applied.'", "Dongshan asked: 'What is the application?' Daoying said: 'The substance cannot be understood.'", "Dongshan asked: 'What is combining?' Daoying said: 'Not revealing the edge.'", "Dongshan asked: 'What is carrying?' Daoying said: 'Not hiding clumsiness.'", "Dongshan asked: 'What is penetrating?' Daoying said: 'Not touching the hand.'", "Dongshan asked: 'What is exiting?' Daoying said: 'Not falling into the trap.'", "Dongshan asked: 'What is merit?' Daoying said: 'Not reciprocating.'", "Dongshan asked: 'What is the purpose?' Daoying said: 'Not disappointing.'", "Dongshan asked: 'What is the matter beyond?' Daoying said: 'Step by step, cold flowers form.'", "Dongshan asked: 'What is the road downward?' Daoying said: 'No footprints on the heels.'", "Dongshan asked: 'What is the guest within the host?' Daoying said: 'Wearing a crown and a brown robe.'", "Dongshan asked: 'What is the host within the guest?' Daoying said: 'Loosening the belt and removing the armor.'", "Dongshan asked: 'How does the guest look at the host?' Daoying said: 'Magpies chirp and crows caw.'", "Dongshan asked: 'How does the host look at the guest?' Daoying said: 'Lanterns and pillars.'", "Dongshan asked: 'How do the guest and host exchange?' Daoying said: 'Act according to the command.'", "Dongshan asked: 'How do the guest and host both forget?' Daoying said: 'Everyone attains together.'", "Dongshan asked: 'When light and darkness are not yet separated, is there still this principle?' Daoying said: 'There is.' Dongshan said: 'After light and darkness are separated, where is this principle?' Daoying said: 'Cutting off the flow of the crowd.'", "Dongshan asked: 'When it is exactly like this, where are the ordinary and the holy?' Daoying said: 'Cooking tea and eating rice.'", "Dongshan asked: 'Not falling into the ordinary and the holy, is there still fault or not?' Daoying said: 'There is.' Dongshan said: 'What fault is there?' Daoying said: 'Deceiving all the Buddhas.'", "Dongshan asked: 'Not denying cause and effect, do you still fall into cause and effect or not?' Daoying said: 'Not falling.' Dongshan said: 'Why not falling?' Daoying said: 'Like a stone woman giving birth to a child at night.'", "Dongshan asked: 'When great function manifests, what if there are no rules?' Daoying said: 'That is also a rule.'", "Dongshan asked: 'Who is the one who does not associate
曰合醬。山曰。用多少鹽。師曰旋入。山曰。作何滋味。師曰得 山問。大闡提人。作五逆罪。孝養何在。師曰。始成孝養。自爾洞山許為室中領袖。初止三峰。其化未廣。后開法雲居。四眾臻萃。上堂。舉先師道。地獄未是苦。向此衣線下不明大事。卻是最苦。師曰。汝等既在這個行流。十分去九。不較多也。更著些子精彩便是。上座不屈平生行腳。不孤負叢林。古人道。欲得保任此事。須向高高山頂立。深深海底行。方有些子氣息。汝若大事未辦。且須履踐玄途 上堂。得者不輕微。明者不賤用。識者不咨嗟。解者無厭惡。從天降下則貧窮。從地涌出則富貴。門裡出身易。身里出門難。動則埋身千丈。不動則當處生苗。一言迥脫獨㧞當時。言語不要多。多則無用處。僧問。如何是從天降下則貧窮。師曰。不貴得。曰如何是從地涌出則富貴。師曰。無中忽有 劉禹端公問。雨從何來。師曰。從端公問處來。公嘆喜讚歎。師卻問公。問從何來。公無語(有老宿代曰。適來道甚麼。歸宗柔別曰。謝和尚再三) 問如何是沙門所重。師曰。心識不到處 問佛與祖還有階級否。師曰。俱在階級 問如何是西來意。師曰。古路不逢人 問如何是一法。師曰。如何是萬法。曰未審如何領會。師曰。一法是你本心。萬法是你本性。
【現代漢語翻譯】 現代漢語譯本： 僧人問道：『合醬（一種醬料）怎麼做？』 洞山良價禪師問道：『要放多少鹽？』 僧人回答：『慢慢地放。』 洞山良價禪師問道：『要做出什麼滋味？』 僧人回答：『要做出本來的滋味。』 僧人問道：『大闡提人（斷絕善根的人）作五逆罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧），孝養之心在哪裡？』 洞山良價禪師回答：『從開始就成就了孝養之心。』 從此以後，洞山良價禪師被允許成為禪宗室中的領袖。他最初住在三峰山，他的教化還沒有廣泛傳播。後來他在云居山開創道場，四眾弟子都聚集到這裡。上堂說法時，他引用先師的話說：『地獄還不是最苦的，如果在這個衣缽傳承下不明白大事，才是最苦的。』 洞山良價禪師說：『你們既然在這個修行的行列中，十分去掉九分，也不算多。如果再加一些精彩之處就更好了。』 上座不要辜負平生行腳參訪，不要辜負叢林。古人說：『想要保任此事，必須在高高山頂立，深深海底行，才能有些氣息。』你們如果大事未辦，還須要踐行玄妙的途徑。 上堂說法時，洞山良價禪師說：『得到的人不輕視細微之處，明白的人不輕賤使用，認識的人不咨嗟感嘆，理解的人沒有厭惡。從天而降則貧窮，從地涌出則富貴。門裡出身容易，身里出門難。動則埋身千丈，不動則當處生苗。一言迥脫，獨拔當時，言語不要多，多則無用處。』 僧人問道：『如何是從天降下則貧窮？』 洞山良價禪師回答：『不貴得（不珍惜輕易得到的）。』 僧人問道：『如何是從地涌出則富貴？』 洞山良價禪師回答：『無中忽有（從無到有）。』 劉禹端公問道：『雨從哪裡來？』 洞山良價禪師回答：『從端公問處來。』 劉禹端公嘆喜讚歎。洞山良價禪師反問劉禹端公：『問從哪裡來？』 劉禹端公無語。（有老宿代替回答說：『剛才說什麼？』歸宗柔禪師另外回答說：『謝謝和尚再三提示。』） 僧人問道：『什麼是沙門所重視的？』 洞山良價禪師回答：『心識不到之處。』 僧人問道：『佛與祖還有階級嗎？』 洞山良價禪師回答：『都在階級之中。』 僧人問道：『如何是西來意（禪宗祖師西來傳法的真意）？』 洞山良價禪師回答：『古路不逢人（在古老的道路上遇不到人）。』 僧人問道：『如何是一法？』 洞山良價禪師回答：『如何是萬法？』 僧人問道：『不知道如何領會？』 洞山良價禪師回答：『一法是你的本心，萬法是你的本性。』
【English Translation】 English version: A monk asked: 'How is He Jiang (a type of sauce) made?' Master Dongshan asked: 'How much salt should be used?' The monk replied: 'Add it gradually.' Master Dongshan asked: 'What flavor should it have?' The monk replied: 'It should have its original flavor.' A monk asked: 'Where is the filial piety of a great icchantika (one who has severed their roots of goodness) who commits the five rebellious acts (killing one's father, killing one's mother, killing an arhat, shedding the blood of a Buddha, and disrupting the sangha)?' Master Dongshan replied: 'Filial piety is accomplished from the very beginning.' From then on, Master Dongshan was permitted to be a leader in the Chan school. He initially resided at Three Peaks Mountain, and his teachings were not yet widely spread. Later, he opened a monastery at Yunju Mountain, and the fourfold assembly gathered there. During an assembly, he quoted his former teacher, saying: 'Hell is not the worst suffering; the worst suffering is not understanding the great matter under this robe.' Master Dongshan said: 'Since you are in this stream of practice, removing nine out of ten parts is not too much. It would be even better to add some brilliance.' Do not let down your lifelong pilgrimage and do not let down the monastery. The ancients said: 'If you want to maintain this matter, you must stand on the high mountain peak and walk in the deep ocean bottom to have some breath.' If you have not settled the great matter, you must practice the profound path. During an assembly, Master Dongshan said: 'Those who attain do not despise the subtle, those who understand do not demean use, those who recognize do not sigh, and those who comprehend have no aversion. What descends from the sky is poverty, and what springs from the earth is wealth. It is easy to leave from within the gate, but difficult to leave from within the body. Moving buries the body thousands of feet deep, while not moving sprouts seedlings on the spot. A single word transcends and stands out at the time. Words should not be many, for many are useless.' A monk asked: 'What is meant by 'descending from the sky is poverty'?' Master Dongshan replied: 'Not valuing what is easily obtained.' A monk asked: 'What is meant by 'springing from the earth is wealth'?' Master Dongshan replied: 'Suddenly having something from nothing.' Liu Yu, the Duke, asked: 'Where does the rain come from?' Master Dongshan replied: 'It comes from where the Duke asks.' Duke Liu Yu sighed with joy and praised him. Master Dongshan then asked Duke Liu Yu: 'Where does the question come from?' Duke Liu Yu was speechless. (An old monk answered on his behalf: 'What did you say just now?' Guizong Rou answered separately: 'Thank you, Master, for the repeated reminders.') A monk asked: 'What do śrāmaṇas (monastics) value?' Master Dongshan replied: 'Where the mind and consciousness cannot reach.' A monk asked: 'Are there still levels between the Buddhas and the Patriarchs?' Master Dongshan replied: 'They are all within levels.' A monk asked: 'What is the meaning of Bodhidharma's coming from the West?' Master Dongshan replied: 'On the ancient road, one does not meet people.' A monk asked: 'What is the One Dharma?' Master Dongshan replied: 'What are the Ten Thousand Dharmas?' The monk asked: 'I don't know how to understand.' Master Dongshan replied: 'The One Dharma is your original mind, and the Ten Thousand Dharmas are your original nature.'
且道。心與性是一是二。僧禮拜。師示頌曰。一法諸法宗。萬法一法通。唯心與唯性。不說異兼同 問如何是口訣。師曰。近前來。僧近前。師擲拂子曰。會么。曰不會。師曰。趁雀兒也不會 問有人衣錦繡入來。見和尚后。為甚寸絲不掛。師曰。直得琉璃殿上行。撲倒也須粉碎 問。馬祖出八十四人善知識。未審和尚出多少人。師展手示之 問如何是向上人行履處。師曰。天下太平 問遊子歸家時如何。師曰。且喜歸來。曰將何奉獻。師曰。朝打三千。暮打八百 問如何是諸佛師。師喝曰。這田庫兒。僧禮拜。師曰。你作么生會。僧喝曰。這老和尚。師曰。元來不會。僧作舞出去。師曰。㳂檯盤乞兒 師曾令侍者。送褲與一住庵道者。道者曰。自有娘生褲。竟不受。師再令侍者問。娘未生時。著個甚麼。道者無語。后遷化有舍利。持似於師。師曰。直饒得八斛四斗。不如當時下得一轉語好 師在洞山作務。誤刬殺蚯蚓。山曰。這個聻。師曰。他不死。山曰。二祖往鄴都。又作么生。師不對。後有僧問。和尚在洞山。刬殺蚯蚓因緣。和尚豈不是無語。師曰。當時有語。祇是無人證明 問山河大地從何而有。師曰。從忘想有。曰與某甲想出一鋌金得么。師便休去。僧不肯 師問雪峰。門外雪消也未。曰一片也無。消個甚
【現代漢語翻譯】 現代漢語譯本： 師：我問你，心與性是一還是二？ 僧人禮拜。 師父用偈語開示說：『一法是諸法的宗源，萬法與一法相通。唯心和唯性，不能說是既不同又相同。』 問：什麼是口訣？ 師父說：『靠近前來。』 僧人靠近前。 師父擲拂塵說：『會了嗎？』 答：『不會。』 師父說：『趕麻雀也不會。』 問：如果有人身穿錦繡華服進來，拜見和尚后，為什麼寸絲不掛？ 師父說：『即使在琉璃殿上行走，摔倒了也必須粉碎。』 問：馬祖（Mazu，唐代禪宗大師）門下出了八十四位善知識（shan zhi shi，指可以引導他人走上正道的良師益友），不知道和尚您門下出了多少人？ 師父伸出手掌示意。 問：什麼是向上人（xiang shang ren，指追求更高境界的修行者）的行履處（xing lu chu，指修行者的行為和境界）？ 師父說：『天下太平。』 問：遊子歸家時如何？ 師父說：『且喜歸來。』 問：將用什麼來奉獻？ 師父說：『早上打三千，晚上打八百。』 問：什麼是諸佛（zhu fo，指所有覺悟的佛）之師？ 師父喝道：『這田庫兒（tian ku er，一種蔑稱）。』 僧人禮拜。 師父說：『你作何理解？』 僧人喝道：『這老和尚。』 師父說：『原來不會。』 僧人跳舞出去。 師父說：『沿著檯盤乞討的乞丐。』 師父曾經讓侍者送褲子給一位住在庵里的道者（dao zhe，指修行者）。道者說：『自有娘生褲，竟不受。』 師父再次讓侍者問：『娘未生時，穿著什麼？』 道者無語。 後來道者圓寂火化後有舍利（she li，指佛教高僧火化后留下的遺物）。侍者拿著舍利給師父看。 師父說：『即使得到八斛四斗舍利，也不如當時說出一句轉語（zhuan yu，指能夠轉變心境的話）好。』 師父在洞山（Dongshan，山名，也是人名，指良價禪師）做工時，不小心鏟死了蚯蚓。 洞山說：『這個呢？』 師父說：『他沒死。』 洞山說：『二祖（Erzu，指慧可）去鄴都（Ye Du，地名），又是怎麼回事？』 師父沒有回答。 後來有僧人問：『和尚您在洞山鏟死蚯蚓的因緣，和尚您豈不是無語？』 師父說：『當時有語，只是無人證明。』 問：山河大地從何而來？ 師父說：『從妄想而來。』 問：與我一起想出一鋌金子可以嗎？ 師父便停止了對話。僧人不肯罷休。 師父問雪峰（Xuefeng，人名，指義存禪師）：『門外的雪消了嗎？』 答：『一片也沒有，消什麼？』
【English Translation】 English version: Master: I ask you, is mind and nature one or two? The monk prostrated. The Master instructed with a verse: 'One dharma is the source of all dharmas, all dharmas communicate with one dharma. The only mind and the only nature, cannot be said to be both different and the same.' Question: What is the oral instruction? Master said: 'Come closer.' The monk came closer. The Master threw the whisk and said: 'Do you understand?' Answer: 'I don't understand.' Master said: 'You can't even chase sparrows.' Question: If someone enters wearing brocade robes, after seeing the Abbot, why is not an inch of silk left? Master said: 'Even walking on the crystal palace, if you fall, you must be smashed to pieces.' Question: Mazu (Tang Dynasty Chan Master) produced eighty-four good advisors (shan zhi shi, referring to good teachers and friends who can guide others on the right path). I don't know how many people have come from your monastery, Master? The Master extended his palm to indicate. Question: What is the place of practice (xing lu chu, referring to the practitioner's behavior and state of mind) for an upward-moving person (xiang shang ren, referring to practitioners who pursue a higher state)? Master said: 'The world is at peace.' Question: How is it when a wanderer returns home? Master said: 'Glad to be back.' Question: What will you offer? Master said: 'Beat three thousand in the morning, beat eight hundred in the evening.' Question: What is the teacher of all Buddhas (zhu fo, referring to all enlightened Buddhas)? The Master shouted: 'This field keeper (tian ku er, a derogatory term).' The monk prostrated. Master said: 'How do you understand it?' The monk shouted: 'This old monk.' Master said: 'So you don't understand.' The monk danced out. Master said: 'A beggar begging along the tray.' The Master once asked the attendant to send pants to a Daoist (dao zhe, referring to a practitioner) living in a hermitage. The Daoist said: 'I have my own mother-born pants, I will not accept them.' The Master again asked the attendant: 'What did you wear when your mother was not born?' The Daoist was speechless. Later, after the Daoist passed away and was cremated, there were relics (she li, referring to the remains left after the cremation of eminent Buddhist monks). The attendant took the relics to show the Master. Master said: 'Even if you get eight hu and four dou of relics, it is better to have said a turning word (zhuan yu, referring to words that can transform the state of mind) at that time.' When the Master was working in Dongshan (Dongshan, the name of a mountain, also a person's name, referring to Zen Master Liangjie), he accidentally killed an earthworm. Dongshan said: 'This one?' Master said: 'He is not dead.' Dongshan said: 'What about the second patriarch (Erzu, referring to Huike) going to Yedu (Ye Du, place name)?' The Master did not answer. Later, a monk asked: 'Master, in the cause and condition of killing earthworms in Dongshan, aren't you speechless?' Master said: 'There were words at that time, but no one proved them.' Question: Where do mountains, rivers, and the great earth come from? Master said: 'From delusion.' Question: Can I imagine a gold ingot with you? The Master stopped the conversation. The monk refused to give up. Master asked Xuefeng (Xuefeng, a person's name, referring to Zen Master Yicun): 'Has the snow outside the door melted?' Answer: 'There is not a single piece, what is melting?'
么。師曰消也 問一時包裹時如何。師曰。施風千匝 上堂。如人將三貫錢。買個獵狗。祇解尋得有軌跡底。忽遇羚羊掛角。莫道軌跡。氣息也無。僧問。羚羊掛角時如何。師曰。六六三十六。曰掛角后如何。師曰。六六三十六。僧禮拜。師曰會么。曰不會。師曰。不見道無軌跡。其僧舉似趙州。州曰。云居師兄猶在。僧便問。羚羊掛角時如何。州曰。九九八十一。曰掛角后如何。州曰。九九八十一。曰得恁么難會。州曰。有甚麼難會。曰請和尚指示。州曰。新羅新羅。又問長慶。羚羊掛角時如何。慶曰。草里漢。曰掛后如何。慶曰。亂叫喚。曰畢竟如何。慶曰。驢事未去。馬事到來 問學人擬欲歸鄉時如何。師曰。祇這是新羅僧 問佛陀波利見文殊。為甚卻回去。師曰。祇為不將來。所以卻回去 問如何是佛。師曰。讚歎不及。曰莫祇這便是否。師曰。不勞讚歎 問教中道。是人先世罪業。應墮惡道。以今世人輕賤故。此意如何。師曰。動則應墮惡道。靜則為人輕賤(崇壽稠別曰。心外有法。應墮惡道。守住自己。為人輕賤) 問香積飯。甚麼人得吃。師曰。須知得吃底人。入口也須抉出 有僧。在房內唸經。師隔窗問。阇黎念者。是甚麼經。僧曰。維摩經。師曰。不問維摩經。念者是甚麼經。其僧從此得入 上堂
。孤迥迥。峭巍巍。僧出問曰。某甲不會。師曰。面前案山子也不會 新羅僧問。是甚麼得恁么難道。師曰。有甚麼難道。曰便請和尚道。師曰。新羅新羅 問明眼人。為甚麼黑如漆。師曰。何怪 荊南節度使成汭。入山設供。問曰。世尊有密語。迦葉不覆藏。如何是世尊密語。師召尚書。書應諾。師曰會么。書曰不會。師曰。汝若不會。世尊有密語。汝若會。迦葉不覆藏 問才生為甚麼不知有。師曰。不同生。曰未生時如何。師曰。不曾滅。曰未生時。在甚麼處。師曰。有處不收。曰甚麼人不受滅。師曰是滅不得者 上堂。僧家發言吐氣。須有來由。莫將等閑。這裡是甚麼所在。爭受容易。凡問個事。也須識些子好惡。若不識尊卑良賤。不知觸犯。信口亂道。也無利益。傍家行腳。到處覓相似語。所以尋常向兄弟道。莫怪不相似。恐同學太多去。第一莫將來。將來不相似。言語也須看前頭。八十老人入場屋。不是小兒嬉。不是因循事。一言參差。即千里萬里。難為取攝。蓋為學處不著力。敲骨打髓。須有來由言語。如鉗如夾。如鉤如鎖。須教相續不斷始得。頭頭上具。物物上明。豈不是得妙底事一種學。大鬚子細研窮。直須諦當的的無差。到這裡有甚麼䠄跣處。有甚麼擬議處。向去底人。常須慘悚戢翼始得。若是知
【現代漢語翻譯】 孤零零，高聳巍峨。有僧人出來問道：『某甲（僧人自稱）不明白。』 師父說：『面前的案山（寺廟前形狀如案子的山）也不明白。』 新羅（古代朝鮮國名）僧人問道：『是什麼道理如此難以理解？』 師父說：『有什麼難以理解的？』 僧人說：『請和尚開示。』 師父說：『新羅，新羅。』 有人問：『明眼人（有智慧的人）為什麼黑如漆？』 師父說：『有什麼奇怪的？』 荊南（唐代藩鎮名）節度使成汭入山供養，問道：『世尊（釋迦牟尼佛）有秘密的語言，迦葉（釋迦牟尼十大弟子之一，以頭陀第一著稱）不隱瞞。什麼是世尊的秘密語言？』 師父叫尚書，尚書應諾。師父說：『明白了嗎？』 尚書說：『不明白。』 師父說：『你若不明白，世尊才有秘密的語言；你若明白，迦葉就不會隱瞞。』 有人問：『剛出生時為什麼不知道有？』 師父說：『和沒出生時不同。』 僧人說：『沒出生時如何？』 師父說：『不曾滅。』 僧人說：『沒出生時，在哪裡？』 師父說：『有個地方不收容。』 僧人說：『什麼人不遭受滅亡？』 師父說：『是滅不掉的那個。』 師父上堂說法：『僧家一言一行，都要有來由。不要等閒視之。這裡是什麼地方？怎能輕易放過？凡是問個問題，也要懂得一些好壞。若是不懂尊卑良賤，不知觸犯，信口胡說，也沒有利益。有些人到處遊方，尋找相似的言語。所以我常常對你們說，不要怪不相似，恐怕是同學太多了。第一，不要將來，將來就不相似。言語也要看前頭。八十歲的老人進入考場，不是小孩子玩耍，不是因循茍且的事情。一句話說錯，就差之千里萬里，難以挽回。這是因為學習時沒有著力，敲骨打髓，必須有來由。言語要像鉗子、夾子，像鉤子、鎖鏈，必須教導相續不斷才能行。頭頭是道，物物分明，豈不是一種得妙的學問？大學問必須仔細研究，務必真實可靠，沒有差錯。到了這裡，有什麼可以輕慢的地方？有什麼可以擬議的地方？向前走的人，常常要恐懼謹慎才行。若是知道……』
【English Translation】 Alone and towering. A monk came out and asked: 'This humble one (a self-reference used by monks) does not understand.' The master said: 'The desk mountain (a mountain in front of the temple shaped like a desk) in front of you also does not understand.' A monk from Silla (ancient Korean kingdom) asked: 'What is the principle that is so difficult to understand?' The master said: 'What is so difficult to understand?' The monk said: 'Please, Master, explain.' The master said: 'Silla, Silla.' Someone asked: 'Why is a clear-eyed person (a wise person) as black as lacquer?' The master said: 'What's so strange about that?' Cheng Rui, the military governor of Jingnan (a Tang Dynasty (618-907) military region), entered the mountain to make offerings and asked: 'The World-Honored One (Sakyamuni Buddha) has secret words, and Kashyapa (one of Sakyamuni's ten great disciples, known for his ascetic practices) does not conceal them. What are the secret words of the World-Honored One?' The master called the Minister, and the Minister responded. The master said: 'Do you understand?' The Minister said: 'I do not understand.' The master said: 'If you do not understand, the World-Honored One has secret words; if you understand, Kashyapa will not conceal them.' Someone asked: 'Why doesn't one know of existence when just born?' The master said: 'It's different from when not yet born.' The monk said: 'What is it like when not yet born?' The master said: 'It has never ceased.' The monk said: 'When not yet born, where is it?' The master said: 'There is a place that does not receive it.' The monk said: 'What kind of person does not suffer extinction?' The master said: 'It is that which cannot be extinguished.' The master ascended the Dharma hall and said: 'A monk's every word and action must have a reason. Do not take it lightly. What kind of place is this? How can you let it go easily? Whenever you ask a question, you must understand some good and bad. If you do not understand the difference between noble and base, ignorant of offense, and speak carelessly, there is no benefit. Some people travel everywhere, looking for similar words. Therefore, I often say to you, do not blame the dissimilarity, perhaps there are too many fellow students. First, do not bring the future, the future will be dissimilar. Words must also look ahead. An eighty-year-old man entering the examination hall is not a child playing, not a perfunctory matter. One wrong word, and it is a thousand miles away, difficult to recover. This is because you have not put effort into your studies, tapping the bones and marrow, there must be a reason. Words should be like pliers, like clamps, like hooks, like chains, you must teach them to continue uninterrupted. Everything is in order, everything is clear, isn't it a kind of wonderful learning? Great learning must be carefully studied, and must be true and reliable, without error. When you get here, what is there to be frivolous about? What is there to deliberate about? Those who go forward must always be fearful and cautious. If you know...'
有底人。自解護惜。終不取次。十度發言。九度休去。為甚麼如此。恐怕無利益。體得底人。心如臘月扇子。直得口邊醭出。不是強為。任運如此。欲得恁么事。須是恁么人。既是恁么人。不愁恁么事。恁么事即難得 上堂。汝等諸人。直饒學得佛邊事。早是錯用心。不見古人講得天花落石點頭。亦不幹自己事。自余是甚麼閑。擬將有限身心。向無限中用。如將方木逗圓孔。多少誵訛。若無恁么事。饒你攢花簇錦。亦無用處。未離情識在。一切事須向這裡及盡。若有一毫去不盡。即被塵累。豈況更多。差之毫𨤲。過犯山嶽。不見古人道。學處不玄。儘是流俗。閨閣中物捨不得。俱為滲漏。直須向這裡及取及去及來。並盡一切事。始得無過。如人頭頭上了。物物上通。祇喚作了事人。終不喚作尊貴。將知尊貴一路自別。不見道。從門入者非寶。棒上不成龍。知么 師住持三十年。道遍天下。眾至千五百人。為南昌鐘王尊之。愿為世世師。唐昭宗天覆辛酉秋。示微疾。十二月二十八日。為大眾開最後方便。敘出世始末之意。眾皆愴然。越明年。正月三日。問侍者曰。今日是幾。曰初三。師曰。三十年後。但道祇這是。乃告寂。敕謚弘覺禪師。塔曰圓寂。
五燈全書卷第二十六 卍新續藏第 81 冊 No. 15
【現代漢語翻譯】 現代漢語譯本 有根底的人，自然懂得愛護珍惜，最終不會隨便行事。十次想要發言，九次都停下來。為什麼這樣做？恐怕沒有利益。體會到真諦的人，心就像臘月的扇子一樣，（寒冷而無用）甚至口邊都結了霜。這不是勉強裝出來的，而是自然而然如此。想要得到這樣的境界，必須是這樣的人。既然是這樣的人，就不愁這樣的事。這樣的事真是難得。 上堂：你們這些人，即使學到了佛的境界，也早就用錯了心。沒看見古人講經講得天花亂墜，頑石點頭，也與自己無關。其餘的又有什麼空閑呢？想要用有限的身心，去應對無限的境界，就像用方形的木頭去塞圓形的孔，有多少差錯啊！如果沒有這樣的事，就算你堆砌辭藻，也沒有用處。只要還沒有脫離情識，一切事都必須在這裡窮盡。如果有一絲一毫沒有窮盡，就會被塵埃所累。何況是更多呢？差之毫釐，謬以千里。沒看見古人說，『學處不玄妙，全是世俗之物。』閨房中的東西捨不得，都會成為漏洞。必須在這裡窮盡、捨棄、來去，並窮盡一切事，才能沒有過失。就像人頭頭是道，物物相通，只叫做了事人，終究不叫做尊貴。要知道尊貴的道路自然不同。沒看見說，『從門進入的不是寶，棒打不成龍。』知道嗎？ 禪師住持三十年，名聲傳遍天下，僧眾達到一千五百人。南昌鐘王非常尊敬他，希望世世代代以他為師。唐昭宗天覆辛酉年（901年）秋天，禪師示現輕微的疾病。十二月二十八日，為大眾開示最後的方便法門，敘述出世的始末因緣，眾人都非常悲傷。第二年，正月三日，禪師問侍者說：『今天是什麼日子？』侍者說：『初三。』禪師說：『三十年後，只要說就是這個。』於是圓寂。朝廷敕謚為弘覺禪師，塔名為圓寂。 《五燈全書》卷第二十六 卍新續藏第 81 冊 No. 15
【English Translation】 English version A person with a solid foundation naturally knows how to cherish and protect, and ultimately will not act carelessly. Ten times they want to speak, nine times they stop. Why do they do this? For fear of no benefit. A person who understands the truth, their heart is like a fan in the twelfth month (cold and useless), even frost forms at the corner of their mouth. This is not forced, but naturally so. If you want to attain such a state, you must be such a person. Since you are such a person, you don't have to worry about such things. Such things are truly rare. Ascending the Dharma Hall: All of you, even if you learn the affairs of the Buddha, you have already used your mind wrongly. Haven't you seen the ancients lecturing so eloquently that heavenly flowers fell and stones nodded, yet it has nothing to do with oneself. What other leisure is there? Wanting to use a limited body and mind to deal with the infinite realm is like using a square peg to fit a round hole, how many errors there are! If there is no such thing, even if you pile up flowery words, it is useless. As long as you have not left emotional consciousness, everything must be exhausted here. If there is even a trace that is not exhausted, you will be burdened by dust. How much more if there is more? A difference of a hair's breadth leads to errors as great as mountains. Haven't you seen the ancients say, 'If the place of learning is not profound, it is all worldly things.' If you can't let go of things in the boudoir, they will all become leaks. You must exhaust, abandon, come and go here, and exhaust all things, in order to be without fault. It's like a person who is clear in every aspect and understands everything, only called a 'person who has completed affairs,' and never called 'honorable.' Know that the path of honor is naturally different. Haven't you seen it said, 'Those who enter through the gate are not treasures, and a stick cannot make a dragon.' Do you understand? The Chan master resided for thirty years, his reputation spread throughout the world, and the monastic community reached one thousand five hundred people. The Zhong King of Nanchang greatly respected him, hoping to take him as his teacher for generations. In the autumn of the Xinyou year (901 AD) of the Tianfu reign of Emperor Zhaozong of Tang, the Chan master manifested a slight illness. On the twenty-eighth day of the twelfth month, he gave the final expedient Dharma talk to the assembly, narrating the beginning and end of his emergence into the world, and everyone was very sad. The following year, on the third day of the first month, the Chan master asked the attendant, 'What day is it today?' The attendant said, 'The third.' The Chan master said, 'Thirty years from now, just say it is this.' Then he passed away peacefully. The court posthumously conferred the title of Hongjue Chan Master, and the pagoda was named Yuanji. The Complete Book of the Five Lamps, Volume 26 Supplement to the Buddhist Canon, Volume 81, No. 15
71 五燈全書(第1卷-第33卷)
五燈全書卷第二十七
京都聖感禪寺住持(臣)僧 (超永) 編輯
京都古華嚴寺住持(臣)僧 (超揆) 較閱 進呈
曹洞宗
青原下五世
洞山價禪師法嗣
撫州疏山匡仁禪師
吉州新淦人。投本州元證出家。一日告其師。往東都聽習。未經歲月。忽曰。尋行數墨。語不如默。捨己求人。假不如真。遂造洞山。值山早參。出問。未有之言。請師示誨。山曰。不諾無人肯。師曰。還可功也無。山曰。你即今還功得么。師曰。功不得。即無諱處 山他日上堂曰。欲知此事。直須如枯木生花。方與他合。師問。一切處不乖時如何。山曰。阇黎。此是功勛邊事。幸有無功之功。子何不問。師曰。無功之功。豈不是那邊人。山曰。大有人。笑子恁么問。師曰。恁么則迢然去也。山曰。迢然。非迢然。非不迢然。師曰。如何是迢然。山曰。喚作那邊人即不得。師曰。如何是非迢然。山曰。無辨處 山問師。空劫無人家。是甚麼人住處。師曰不識。山曰。人還有意旨也無。師曰。和尚何不問他。山曰。現問次。師曰。是何意旨。山不對 洎洞山順世。弟子禮終。乃到潭州大溈。值溈示眾曰。行腳高士。直須向
【現代漢語翻譯】 現代漢語譯本 五燈全書卷第二十七
京都聖感禪寺住持(臣)僧 (超永) 編輯
京都古華嚴寺住持(臣)僧 (超揆) 較閱 進呈
曹洞宗
青原下五世
洞山良價禪師法嗣
撫州疏山匡仁禪師
匡仁禪師，吉州新淦人。他投奔本州的元證出家。一日，他告訴他的師父，說要前往東都學習。沒過多久，他忽然說：『尋章摘句，不如沉默。捨棄自己去追求別人，虛假不如真實。』於是前往洞山。正趕上洞山禪師早參，匡仁禪師出來問道：『未曾有過的言語，請師父開示教誨。』洞山禪師說：『不答應無人肯。』匡仁禪師說：『還可以用功嗎？』洞山禪師說：『你現在還能用功嗎？』匡仁禪師說：『用功不得，就沒有隱諱之處。』
洞山禪師有一天上堂說法，說：『想要知道這件事，必須如同枯木開花，才能與它相合。』匡仁禪師問道：『一切處都不違背時節，是怎樣的？』洞山禪師說：『阇黎（梵語，意為「老師」），這是功勛邊的事情。幸好還有無功之功，你為什麼不問？』匡仁禪師說：『無功之功，豈不是那邊的人？』洞山禪師說：『大有人笑你這樣問。』匡仁禪師說：『這樣就遠去了。』洞山禪師說：『遠去，非遠去，非不遠去。』匡仁禪師說：『如何是遠去？』洞山禪師說：『稱作那邊人就不可以。』匡仁禪師說：『如何是非遠去？』洞山禪師說：『沒有分辨之處。』
洞山禪師問匡仁禪師：『空劫（佛教時間概念，指極長的時間）無人家，是什麼人住的地方？』匡仁禪師說：『不認識。』洞山禪師說：『人還有意旨嗎？』匡仁禪師說：『和尚為什麼不問他？』洞山禪師說：『現在正在問。』匡仁禪師說：『是什麼意旨？』匡仁禪師沒有回答。
等到洞山禪師圓寂，弟子們行完禮儀后，匡仁禪師便前往潭州大溈山。正趕上大溈禪師向大眾開示說：『行腳高士，必須向』
【English Translation】 English version Volume 27 of the Complete Book of the Five Lamps
(Your Servant) Monk Chao Yong, Abbot of the Shenggan Zen Monastery in Kyoto, Edited
(Your Servant) Monk Chao Kui, Abbot of the Ancient Huayan Monastery in Kyoto, Reviewed and Presented
Caodong School
Fifth Generation under Qingyuan
Lineage of Dharma Heir of Zen Master Liangjia of Dongshan
Zen Master Kuangren of Shushan in Fuzhou
Zen Master Kuangren was from Xingan in Jizhou. He joined the Sangha under Yuanzheng in his native prefecture. One day, he told his teacher that he was going to the Eastern Capital to study. Not long after, he suddenly said, 'Searching for phrases and counting words is not as good as silence. Abandoning oneself to seek others is not as good as truth.' Thereupon, he went to Dongshan. He arrived during Dongshan's morning assembly. Kuangren came forward and asked, 'Unprecedented words, please Master instruct me.' Dongshan said, 'If I don't agree, no one will.' Kuangren said, 'Can effort still be applied?' Dongshan said, 'Can you apply effort right now?' Kuangren said, 'If effort cannot be applied, then there is nothing to conceal.'
One day, Dongshan ascended the Dharma hall and said, 'If you want to know this matter, you must be like a dead tree blooming, then you can be in accord with it.' Kuangren asked, 'How is it when everything is not contrary to the time?' Dongshan said, 'Ajari (Sanskrit for 'teacher'), this is a matter of meritorious deeds. Fortunately, there is meritless merit, why don't you ask about it?' Kuangren said, 'Is meritless merit not the person from that shore?' Dongshan said, 'Many people laugh at you for asking like that.' Kuangren said, 'Then it is far away.' Dongshan said, 'Far away, not far away, not not far away.' Kuangren said, 'What is far away?' Dongshan said, 'It is not permissible to call it the person from that shore.' Kuangren said, 'What is not far away?' Dongshan said, 'There is no place to distinguish.'
Dongshan asked Kuangren, 'In the empty kalpa (Buddhist concept of time, referring to an extremely long period) where there are no houses, where do people live?' Kuangren said, 'I don't know.' Dongshan said, 'Do people still have intentions?' Kuangren said, 'Why doesn't the Abbot ask him?' Dongshan said, 'I am asking now.' Kuangren said, 'What is the intention?' Kuangren did not answer.
After Dongshan passed away, after the disciples completed the funeral rites, Kuangren went to Dayi Mountain in Tanzhou. He arrived just as Zen Master Dayi was instructing the assembly, saying, 'Wandering high-minded ones must towards'
聲色里睡眠。聲色里坐臥始得。師出問。如何是不落聲色句。溈豎起拂子。師曰。此是落聲色句。溈放下拂子。歸方丈。師不契。便辭香嚴。嚴曰。何不且住。師曰。某甲與和尚無緣。嚴曰。有何因緣試舉看。師遂舉前話。嚴曰。某甲有個語。師曰。道甚麼。嚴曰。言發非聲。色前不物。師曰。元來此中有人。遂囑香嚴曰。向後有住處。某甲卻來相見。乃去。溈問嚴曰。問聲色話底矮阇黎在么。嚴曰。已去也。溈曰。曾舉向子么。嚴曰。某甲亦曾對他來。溈曰。試舉看。嚴舉前語。溈曰。他道甚麼。嚴曰。深肯某甲。溈失笑曰。我將謂這矮子有長處。元來祇在這裡。此子向去。若有個住處。近山無柴燒。近水無水吃 師聞福州大溈安和尚示眾曰。有句無句。如藤倚樹。師特入嶺到彼。值溈泥壁。便問。承聞和尚道。有句無句。如藤倚樹。是否。溈曰是。師曰。忽遇樹倒藤枯。句歸何處。溈放下泥盤。呵呵大笑。歸方丈。師曰。某甲三千里賣卻布單。特為此事而來。和尚何得相弄。溈喚侍者。取二百錢與這上座去。遂囑曰。向後有獨眼龍。為子點破在。溈山次日上堂。師出問。法身之理。理絕元微。不奪是非之境。猶是法身邊事。如何是法身向上事。溈舉起拂子。師曰。此猶是法身邊事。溈曰。如何是法身向上事。師奪
【現代漢語翻譯】 現代漢語譯本 在聲色之中睡眠，在聲色之中起居才能有所得。這位禪師向香嚴禪師請教：『如何是不落入聲色的語句？』香嚴禪師豎起拂塵。禪師說：『這正是落入聲色的語句。』香嚴禪師放下拂塵，回到方丈室。禪師並不領悟，於是向香嚴禪師告辭。香嚴禪師說：『為何不暫且住下？』禪師說：『我與和尚沒有緣分。』香嚴禪師說：『有什麼因緣，不妨試著說來聽聽。』禪師於是舉出之前的話。香嚴禪師說：『我有一句話。』禪師說：『說什麼？』香嚴禪師說：『言語發出之前不是聲音，色相顯現之前不是事物。』禪師說：『原來這裡有高人。』於是囑託香嚴禪師說：『以後我若有住處，定會來拜見您。』於是離去。溈山禪師問香嚴禪師：『問聲色話的矮個子禪師在哪裡？』香嚴禪師說：『已經走了。』溈山禪師說：『曾向他提起過嗎？』香嚴禪師說：『我也曾對他說了。』溈山禪師說：『試著說來聽聽。』香嚴禪師舉出之前的話。溈山禪師說：『他說了什麼？』香嚴禪師說：『他深深地贊同我。』溈山禪師失笑說：『我以為這矮個子有什麼長處，原來只是在這裡。這人以後，若有個住處，定是近山無柴燒，近水無水吃。』 禪師聽說福州大溈安和尚開示大眾說：『有語句，沒有語句，都像藤蔓依附樹木。』禪師特地進入山區去拜訪他。正趕上溈山禪師在泥墻。便問：『聽說和尚說，有語句，沒有語句，都像藤蔓依附樹木，是這樣嗎？』溈山禪師說是。禪師說：『如果遇到樹倒藤枯，語句歸向何處？』溈山禪師放下泥盤，呵呵大笑，回到方丈室。禪師說：『我走了三千里路，賣掉布單，特地為此事而來，和尚為何要戲弄我？』溈山禪師叫侍者拿二百錢給這位上座，於是囑咐說：『以後會有獨眼龍，為你點破的。』 溈山禪師第二天上堂，禪師出來問：『法身的道理，道理絕妙而精微，不奪取是非的境界，仍然是法身邊的事情。如何是法身向上之事？』溈山禪師舉起拂塵。禪師說：『這仍然是法身邊的事情。』溈山禪師說：『如何是法身向上之事？』禪師奪過拂塵。
【English Translation】 English version Sleeping in sound and form, one can only attain enlightenment by sitting and lying down in sound and form. The Zen master asked, 'What is a phrase that does not fall into sound and form?' Weishan (溈山) raised his whisk. The Zen master said, 'This is a phrase that falls into sound and form.' Weishan (溈山) put down the whisk and returned to his abbot's room. The Zen master did not understand, so he bid farewell to Xiangyan (香嚴). Xiangyan (香嚴) said, 'Why not stay for a while?' The Zen master said, 'I have no affinity with the Abbot.' Xiangyan (香嚴) said, 'What affinity is there? Try to explain it.' The Zen master then recounted the previous conversation. Xiangyan (香嚴) said, 'I have a saying.' The Zen master said, 'What is it?' Xiangyan (香嚴) said, 'Before words are spoken, there is no sound; before forms appear, there are no things.' The Zen master said, 'So there are enlightened people here.' He then entrusted Xiangyan (香嚴), saying, 'If I have a place to live in the future, I will come to see you.' Then he left. Weishan (溈山) asked Xiangyan (香嚴), 'Where is the short monk who asked about sound and form?' Xiangyan (香嚴) said, 'He has already left.' Weishan (溈山) said, 'Did you mention it to him?' Xiangyan (香嚴) said, 'I did tell him.' Weishan (溈山) said, 'Try to say it.' Xiangyan (香嚴) repeated the previous saying. Weishan (溈山) smiled and said, 'I thought this short monk had some merit, but it turns out he is only here. If this person has a place to live in the future, he will have no firewood to burn near the mountains and no water to drink near the water.' The Zen master heard that Abbot An (安) of Dawei (大溈) in Fuzhou (福州) was instructing the assembly, saying, 'Having phrases or not having phrases is like vines clinging to trees.' The Zen master specially went into the mountains to visit him. He happened to find Weishan (溈山) plastering a wall. He asked, 'I heard that the Abbot said, 'Having phrases or not having phrases is like vines clinging to trees,' is that so?' Weishan (溈山) said yes. The Zen master said, 'If the tree falls and the vine withers, where do the phrases go?' Weishan (溈山) put down the mud tray, laughed heartily, and returned to his abbot's room. The Zen master said, 'I traveled three thousand miles and sold my cloth robe, especially for this matter. Why is the Abbot teasing me?' Weishan (溈山) called the attendant to give two hundred coins to this monk, and then instructed, 'In the future, there will be a one-eyed dragon to enlighten you.' The next day, Weishan (溈山) ascended the hall. The Zen master came out and asked, 'The principle of the Dharmakaya (法身, the body of the Dharma), the principle is profound and subtle, not seizing the realm of right and wrong, is still a matter of the Dharmakaya (法身). What is the matter beyond the Dharmakaya (法身)?' Weishan (溈山) raised his whisk. The Zen master said, 'This is still a matter of the Dharmakaya (法身).' Weishan (溈山) said, 'What is the matter beyond the Dharmakaya (法身)?' The Zen master snatched the whisk.
拂子。摺折擲向地上。便歸眾。溈曰。龍蛇易辨。衲子難瞞。后聞婺州明招謙和尚出世。徑往禮拜。招問。甚處來。師曰。閩中來。招曰。曾到大溈否。師曰到。招曰。有何言句。師舉前話。招曰。溈山可謂頭正尾正。祇是不遇知音。師亦不省。復問。忽遇樹倒藤枯。句歸何處。招曰。卻使溈山笑轉新。師于言下大悟。乃曰。溈山元來笑里有刀。遙望禮拜悔過 招一日問。虎生七子。那個無尾巴。師曰。第七個無尾巴 香嚴出世。師不爽前約。遂往訪之。嚴上堂。僧問。不求諸聖。不事己靈時如何。嚴曰。萬機休罷。千聖不𢹂。師在眾。作嘔聲曰。是何言歟。嚴聞。便下座曰。適對此僧語。必有不是。致招師叔如是。未審過在甚麼處。師曰。萬機休罷。猶有物在。千聖不𢹂。亦從人得。如何無過。嚴曰。卻請師叔道。師曰。若教某甲道。須還師資禮始得。嚴乃禮拜躡前問。師曰。何不道肯諾不得全。嚴曰。肯又肯個甚麼。諾又諾于阿誰。師曰。肯即肯他千聖。諾即諾於己靈。嚴曰。師叔恁么道。向去倒屙三十年在 師到夾山。山上堂。師問。承師有言。目前無法。意在目前。如何是非目前法。山曰。夜月流輝。澄潭無影。師作掀禪床勢。山曰。阇黎作么生。師曰。目前無法。了不可得。山曰。大眾看取這一員戰將 師
【現代漢語翻譯】 現代漢語譯本 拂子（佛教用具，用於驅趕蚊蟲或說法時指示）從手中滑落，被扔在地上，然後他就回到了人群中。溈山（溈山佑，唐代禪師）說：『龍和蛇容易辨認，禪宗學子卻難以欺瞞。』後來聽說婺州（今浙江金華一帶）明招謙和尚出世，逕直前去拜訪。明招謙問：『從哪裡來？』他說：『從閩中（今福建一帶）來。』明招謙問：『曾經到過大溈山（溈山佑所住持的寺廟）嗎？』他說：『到過。』明招謙問：『有什麼言語？』他舉了之前的話。明招謙說：『溈山可以說是頭正尾正，只是不遇知音。』他也不明白。又問：『忽然遇到樹倒藤枯，這句話歸於何處？』明招謙說：『卻使溈山笑轉新。』他聽了這話，頓時大悟，於是說：『溈山原來笑裡藏刀。』遙望禮拜，表示悔過。明招謙一日問：『虎生七子，哪個沒有尾巴？』他說：『第七個沒有尾巴。』 香嚴（香嚴智閑，唐代禪師）出世，他不違背之前的約定，於是前去拜訪。香嚴上堂說法，有僧人問：『不求諸聖，不事己靈時，如何？』香嚴說：『萬機休罷，千聖不攜。』他在人群中，作嘔吐聲說：『這是什麼話？』香嚴聽了，便下座說：『剛才對這位僧人說的話，必定有不對的地方，以至於招師叔（對明招謙的尊稱）如此。不知道過錯在哪裡？』他說：『萬機休罷，猶有物在；千聖不攜，亦從人得，如何無過？』香嚴說：『請師叔說。』他說：『如果教我說，須還師資之禮才行。』香嚴於是禮拜，重複之前的提問。他說：『何不道肯諾不得全？』香嚴說：『肯又肯個什麼？諾又諾于阿誰？』他說：『肯即肯他千聖，諾即諾於己靈。』香嚴說：『師叔這麼說，向後倒退三十年。』 他到夾山（夾山善會，唐代禪師），夾山上堂說法。他問：『承蒙老師有言，目前無法，意在目前，如何是非目前法？』夾山說：『夜月流輝，澄潭無影。』他作掀翻禪床的姿勢。夾山說：『阇黎（對僧人的尊稱）做什麼？』他說：『目前無法，了不可得。』夾山說：『大眾看取這一員戰將。』
【English Translation】 English version The Fuzi (a whisk used by monks, for swatting flies or as a ceremonial object) slipped from his hand and was thrown to the ground, and then he returned to the assembly. Weishan (Weishan You, a Chan master of the Tang Dynasty) said, 'Dragons and snakes are easy to distinguish, but Chan practitioners are hard to deceive.' Later, upon hearing that Monk Mingzhao Qian of Wuzhou (present-day Jinhua area, Zhejiang) had emerged into the world, he went straight to pay his respects. Mingzhao Qian asked, 'Where do you come from?' He said, 'From Minzhong (present-day Fujian area).' Mingzhao Qian asked, 'Have you ever been to Da Weishan (the temple where Weishan You resided)?' He said, 'I have.' Mingzhao Qian asked, 'What words were spoken there?' He cited the previous conversation. Mingzhao Qian said, 'Weishan can be said to have a correct head and a correct tail, but he simply didn't encounter a kindred spirit.' He also didn't understand. He further asked, 'If suddenly encountering a tree falling and vines withering, where does this sentence return to?' Mingzhao Qian said, 'It makes Weishan's laughter even fresher.' Upon hearing these words, he suddenly had a great realization, and then said, 'Weishan originally had a knife hidden in his laughter.' He bowed from afar, expressing repentance. One day, Mingzhao Qian asked, 'If a tiger gives birth to seven cubs, which one has no tail?' He said, 'The seventh one has no tail.' Xiangyan (Xiangyan Zhixian, a Chan master of the Tang Dynasty) emerged into the world, and he did not break his previous agreement, so he went to visit him. Xiangyan ascended the platform to give a Dharma talk. A monk asked, 'When not seeking from the various sages and not serving one's own spirit, what then?' Xiangyan said, 'All activities cease, a thousand sages are not carried along.' He, being in the assembly, made a vomiting sound and said, 'What kind of words are these?' Xiangyan heard this and immediately descended from the seat, saying, 'The words I just spoke to this monk must have been incorrect, causing Uncle Zhao (an honorific for Mingzhao Qian) to be like this. I don't know where the fault lies.' He said, 'When all activities cease, there is still something present; when a thousand sages are not carried along, it is still obtained from people. How can there be no fault?' Xiangyan said, 'Please, Uncle, speak.' He said, 'If you want me to speak, you must first perform the rites of a teacher.' Xiangyan then bowed and repeated the previous question. He said, 'Why not say that affirmation and denial are not complete?' Xiangyan said, 'What is being affirmed in affirmation? To whom is the denial being denied?' He said, 'Affirmation affirms the thousand sages, denial denies one's own spirit.' Xiangyan said, 'If you say it like that, Uncle, you'll be falling backwards for thirty years.' He arrived at Jiashan (Jiashan Shanhui, a Chan master of the Tang Dynasty), and Jiashan ascended the platform to give a Dharma talk. He asked, 'I have heard the teacher say, 'There is no Dharma before the eyes, the meaning is before the eyes.' How is it that right and wrong are not the Dharma before the eyes?' Jiashan said, 'The night moon flows with radiance, the clear pool has no shadow.' He made a gesture of overturning the Zen seat. Jiashan said, 'What are you doing, Venerable (an honorific for monks)?' He said, 'There is no Dharma before the eyes, it is utterly unattainable.' Jiashan said, 'Everyone, look at this warrior!'
參巖頭。頭見來。乃低頭佯睡。師近前而立。頭不顧。師拍禪床一下。頭回首曰。作甚麼。師曰。和尚且瞌睡。拂袖便行。頭呵呵大笑曰。三十年弄馬騎。今日被驢撲 回謁石霜。(機語。具石霜章)遂歸故里。出主藍田。信士張霸遷問。和尚有何言句。師示偈曰。吾有一寶琴。寄之在曠野。不是不解彈。未遇知音者 后遷疏山。上堂。病僧咸通年前。會得法身邊事。咸通年後。會得法身向上事。雲門出問。如何是法身邊事。師曰枯樁。曰如何是法身向上事。師曰。非枯樁。曰還許某甲說道理也無。師曰許。曰枯樁豈不是明法身邊事。師曰。是曰。非枯樁。豈不是明法身向上事。師曰是。曰祇如法身。還該一切也無。師曰。法身周遍。豈得不該。門指凈瓶曰。祇如凈瓶。還該法身么。師曰。阇黎莫向凈瓶邊覓。門便禮拜 師問鏡清。肯諾不得全。子作么生會。清曰。全歸肯諾。師曰。不得全。又作么生。清曰。箇中無肯路。師曰。始愜病僧意 問僧。甚處來。曰雪峰來。師曰。我已前到時。事事不足。如今足也未。曰如今足也。師曰。粥足飯足。僧無對(雲門代曰。粥飯足足) 有僧。為師造壽塔畢白師。師曰。將多少錢與匠人。曰一切在和尚。師曰。為將三錢與匠人。為將兩錢與匠人。為將一錢與匠人。若道得。與
【現代漢語翻譯】 現代漢語譯本： 參訪巖頭禪師。巖頭禪師看見他來，就低下頭假裝睡覺。禪師走近前站著，巖頭禪師不理睬。禪師拍了一下禪床。巖頭禪師回頭說：『做什麼？』禪師說：『和尚你且瞌睡吧。』說完拂袖便走。巖頭禪師哈哈大笑說：『三十年玩弄騎馬，今天卻被驢給撲了。』 之後禪師去拜見石霜禪師。（這段機鋒語，具備石霜禪師的風格）於是回到故鄉，出任藍田寺的主持。信徒張霸遷問道：『和尚有什麼開示？』禪師作偈語說：『我有一把寶琴，寄放在曠野里。不是我不會彈，只是沒有遇到知音的人。』 後來禪師遷往疏山。上堂說法時說：『老衲在咸通年（860-874）前，領會了法身邊的事；咸通年（860-874）后，領會了法身向上的事。』雲門禪師出來問道：『什麼是法身邊的事？』禪師說：『枯樁。』雲門禪師說：『什麼是法身向上的事？』禪師說：『非枯樁。』雲門禪師說：『還允許我說道理嗎？』禪師說：『允許。』雲門禪師說：『枯樁豈不是說明法身邊的事？』禪師說：『是。』雲門禪師說：『非枯樁，豈不是說明法身向上的事？』禪師說：『是。』雲門禪師說：『就如法身，還包含一切嗎？』禪師說：『法身周遍，怎麼能不包含？』雲門禪師指著凈瓶說：『就如這凈瓶，還包含法身嗎？』禪師說：『阇黎（梵語，意為弟子）不要在凈瓶邊尋找。』雲門禪師便禮拜。 禪師問鏡清禪師：『肯諾（梵語，指肯定與否定）不得全，你作何理解？』鏡清禪師說：『全歸肯諾。』禪師說：『不得全，又作何理解？』鏡清禪師說：『箇中無肯路。』禪師說：『這才符合老衲的心意。』 禪師問僧人：『從哪裡來？』僧人說：『雪峰寺來。』禪師說：『我以前到雪峰寺時，事事不足，如今足夠了嗎？』僧人說：『如今足夠了。』禪師說：『粥足飯足？』僧人無言以對。（雲門禪師代答說：『粥飯足足。』） 有僧人為禪師建造壽塔完畢后稟告禪師。禪師說：『給了匠人多少錢？』僧人說：『一切都在和尚您那裡。』禪師說：『是給了匠人三文錢，還是給了匠人兩文錢，還是給了一文錢？如果說得出，就給你。』
【English Translation】 English version: He visited Zen Master Yantou. Yantou, seeing him arrive, lowered his head and pretended to sleep. The Zen master approached and stood there, but Yantou ignored him. The Zen master then slapped the Zen bed once. Yantou turned his head and said, 'What are you doing?' The Zen master replied, 'Venerable monk, you should take a nap.' With that, he flicked his sleeve and left. Yantou laughed loudly, saying, 'Thirty years of playing with horses, and today I've been kicked by a donkey.' Afterward, the Zen master went to visit Zen Master Shishuang. (This exchange of wit has the style of Shishuang.) Then he returned to his hometown and became the abbot of Lantian Temple. A believer named Zhang Baqian asked, 'What instructions does the Venerable Monk have?' The Zen master composed a verse, saying, 'I have a precious zither, left in the wilderness. It's not that I don't know how to play it, but I haven't met a kindred spirit.' Later, the Zen master moved to Shushan. During an Dharma talk, he said, 'Before the Xiantong era (860-874), this old monk understood the affairs of the Dharmakaya (Dharma body); after the Xiantong era (860-874), he understood the upward affairs of the Dharmakaya.' Zen Master Yunmen came out and asked, 'What are the affairs of the Dharmakaya?' The Zen master said, 'A withered stump.' Zen Master Yunmen said, 'What are the upward affairs of the Dharmakaya?' The Zen master said, 'Not a withered stump.' Zen Master Yunmen said, 'May I be permitted to speak of reason?' The Zen master said, 'You may.' Zen Master Yunmen said, 'Isn't a withered stump clarifying the affairs of the Dharmakaya?' The Zen master said, 'It is.' Zen Master Yunmen said, 'Isn't not a withered stump clarifying the upward affairs of the Dharmakaya?' The Zen master said, 'It is.' Zen Master Yunmen said, 'As for the Dharmakaya, does it encompass everything?' The Zen master said, 'The Dharmakaya is all-pervasive; how could it not encompass everything?' Zen Master Yunmen pointed to a water bottle and said, 'As for this water bottle, does it encompass the Dharmakaya?' The Zen master said, 'Do not seek by the water bottle, Ajari (Sanskrit, meaning disciple).' Zen Master Yunmen then bowed. The Zen master asked Zen Master Jingqing, 'To affirm or deny is not complete; how do you understand this?' Zen Master Jingqing said, 'Completely return to affirmation and denial.' The Zen master said, 'Not complete; how else?' Zen Master Jingqing said, 'Within this, there is no path of affirmation.' The Zen master said, 'Now that is in accordance with this old monk's intention.' The Zen master asked a monk, 'Where do you come from?' The monk said, 'From Xuefeng Temple.' The Zen master said, 'When I arrived at Xuefeng Temple before, everything was insufficient; is it sufficient now?' The monk said, 'It is sufficient now.' The Zen master said, 'Is the congee sufficient? Is the rice sufficient?' The monk was speechless. (Zen Master Yunmen answered on his behalf, saying, 'The congee and rice are sufficient.') A monk, having finished building a stupa for the Zen master's longevity, reported to the Zen master. The Zen master said, 'How much money did you give the craftsman?' The monk said, 'Everything is with you, Venerable Monk.' The Zen master said, 'Was it three coins given to the craftsman, or two coins, or one coin? If you can say it, I will give it to you.'
吾親造塔來。僧無語。后僧舉似大嶺庵閑。閑曰。還有人道得么。僧曰。未有人道得。閑曰。汝歸與疏山道。若將三錢與匠人。和尚此生決定不得塔。若將兩錢與匠人。和尚與匠人。共出一隻手。若將一錢與匠人。累他匠人。眉須墮落。僧回如教而說。師具威儀。望大嶺作禮。嘆曰。將謂無人。大嶺有古佛。放光射到此。問雖然如是。也是臘月蓮花。大嶺后聞此語曰。我恁么道。早是龜毛長三尺 問如何是諸佛師。師曰。何不問疏山老漢。僧無對 師常握木蛇。有僧問。手中是甚麼。師提起曰。曹家女。問如何是和尚家風。師曰。尺五頭巾。曰如何是尺五頭巾。師曰。圓中取不得 因鼓山舉威音王佛師。師乃問。作么生是威音王佛師。山曰。莫無慚愧好。師曰。阇黎恁么道即得。若約病僧即不然。山曰。作么生是威音王佛師。師曰。不坐無貴位 問靈機未運時如何。師曰。夜半放白牛 問如何是一句。師曰不道。曰為甚麼不道。師曰。少時輩 問久負不逢時如何。師曰。饒你雄信解拈槍。比逐秦王較百步。曰正當恁么時如何。師曰。將軍不上便橋。金牙徒勞拈筈 問如何是直指。師曰。珠中有水君不信。擬向天邊問太陽 冬至上堂。僧問。如何是冬來意。師曰。京師出大黃 問和尚百年後。向甚麼處去。師曰。背抵芒
【現代漢語翻譯】 現代漢語譯本 『我親自來造塔。』僧人無語。後來僧人把這件事告訴了大嶺庵閑禪師。閑禪師說：『還有人能說出個道理嗎？』僧人說：『還沒有人能說出道理。』閑禪師說：『你回去告訴疏山禪師，如果給匠人三錢，和尚此生決定造不成塔。如果給匠人兩錢，和尚與匠人，共同出一隻手。如果給匠人一錢，累得匠人，眉毛鬍鬚都要掉落。』僧人回去如實說了。疏山禪師整理好衣冠，朝著大嶺庵的方向作揖，感嘆道：『還以為沒有人懂，大嶺庵有古佛，放光照到這裡。』問：『雖然是這樣，也是臘月里的蓮花。』大嶺庵禪師後來聽到這話，說：『我這樣說，早就是烏龜長了三尺長的毛。』問：『什麼是諸佛的老師？』疏山禪師說：『為什麼不問疏山老和尚？』僧人無言以對。疏山禪師常常拿著木蛇。有僧人問：『手中是什麼？』疏山禪師提起木蛇說：『曹家的女兒。』問：『什麼是和尚的家風？』疏山禪師說：『一尺五寸的頭巾。』問：『什麼是尺五頭巾？』疏山禪師說：『在圓滿中也找不到。』因為鼓山禪師舉了威音王佛（過去七佛之首）的老師的例子，疏山禪師就問：『怎麼是威音王佛的老師？』鼓山禪師說：『莫非沒有慚愧心嗎？』疏山禪師說：『你這樣說還可以，如果按我來說就不是這樣。』鼓山禪師說：『怎麼是威音王佛的老師？』疏山禪師說：『不坐沒有尊貴的位置。』問：『靈機尚未發動時如何？』疏山禪師說：『半夜放出白牛。』問：『如何是一句？』疏山禪師說：『不說。』問：『為什麼不說？』疏山禪師說：『年輕人。』問：『長期懷才不遇時如何？』疏山禪師說：『即使你像竇建德一樣雄健，善於用槍，和秦王（李世民）相比，也差得很遠。』問：『正在這個時候如何？』疏山禪師說：『將軍如果不走便橋，即使有鋒利的牙齒也白費力氣。』問：『什麼是直指？』疏山禪師說：『珠子裡面有水你不相信，還想向天邊問太陽。』冬至上堂，僧人問：『什麼是冬至的意義？』疏山禪師說：『京城出產大黃。』問：『和尚百年之後，去什麼地方？』疏山禪師說：『背靠著芒草。』
【English Translation】 English version 『I personally came to build the pagoda.』 The monk was speechless. Later, the monk told this to Zen Master Xian of Daling Hermitage. Zen Master Xian said, 『Is there anyone who can explain the reason?』 The monk said, 『No one has been able to explain the reason.』 Zen Master Xian said, 『You go back and tell Zen Master Shushan that if you give the craftsman three coins, the abbot will definitely not be able to build the pagoda in this lifetime. If you give the craftsman two coins, the abbot and the craftsman will work together. If you give the craftsman one coin, it will exhaust the craftsman, and his eyebrows and beard will fall off.』 The monk returned and told the truth. Zen Master Shushan adjusted his robes and bowed towards Daling Hermitage, sighing, 『I thought no one understood, but Daling Hermitage has an ancient Buddha, emitting light that shines here.』 Asked, 『Even so, it is still a lotus flower in the twelfth month.』 Zen Master Daling Hermitage later heard this and said, 『My saying that is already like a turtle growing three feet of hair.』 Asked, 『What is the teacher of all Buddhas?』 Zen Master Shushan said, 『Why don't you ask the old monk Shushan?』 The monk was speechless. Zen Master Shushan often held a wooden snake. A monk asked, 『What is in your hand?』 Zen Master Shushan raised the wooden snake and said, 『The daughter of the Cao family.』 Asked, 『What is the family style of the abbot?』 Zen Master Shushan said, 『A one-foot-five-inch headscarf.』 Asked, 『What is a one-foot-five-inch headscarf?』 Zen Master Shushan said, 『It cannot be found in perfection.』 Because Zen Master Gushan cited the example of the teacher of Buddha Weiyinwang (the first of the past seven Buddhas), Zen Master Shushan asked, 『How is it the teacher of Buddha Weiyinwang?』 Zen Master Gushan said, 『Don't you have any shame?』 Zen Master Shushan said, 『Your saying is acceptable, but if it were me, it would not be so.』 Zen Master Gushan said, 『How is it the teacher of Buddha Weiyinwang?』 Zen Master Shushan said, 『Do not sit in an unworthy position.』 Asked, 『What is it like when the spiritual mechanism has not yet been activated?』 Zen Master Shushan said, 『Releasing a white cow in the middle of the night.』 Asked, 『What is a single phrase?』 Zen Master Shushan said, 『I won't say.』 Asked, 『Why won't you say?』 Zen Master Shushan said, 『Young people.』 Asked, 『What if one is long burdened and does not meet the right time?』 Zen Master Shushan said, 『Even if you are as brave as Dou Jiande and good at using a spear, you are far behind compared to Prince Qin (Li Shimin).』 Asked, 『What about at this very moment?』 Zen Master Shushan said, 『If the general does not take the Bian Bridge, even sharp teeth are in vain.』 Asked, 『What is direct pointing?』 Zen Master Shushan said, 『You don't believe there is water in the pearl, and you still want to ask the sun in the sky.』 During the winter solstice, a monk asked, 『What is the meaning of the arrival of winter?』 Zen Master Shushan said, 『Rhubarb is produced in the capital.』 Asked, 『Where will the abbot go after a hundred years?』 Zen Master Shushan said, 『Leaning against the reeds.』
叢。四腳指天 師臨遷化有偈。示眾曰。我路碧空外。白雲無處閑。世有無根樹。黃葉風送還。偈終而逝。塔于本山。
青林師虔禪師
初參洞山。山問。近離甚處。師曰武陵。曰武陵法道。何似此間。師曰。胡地冬抽筍。山曰。別甑炊香飯。供養此人。師拂袖便出。山曰。此子向後走殺天下人在 師在洞山栽松次。有劉翁者求偈。師作偈曰。長長三尺餘。鬱鬱覆青草。不知何代人。得見此松老。劉得偈。呈洞山。山謂曰。此是第三代洞山主人 師辭洞山。山曰。子向甚麼處去。師曰。金輪不隱的。遍界絕紅塵。山曰。善自保任。師珍重而出。洞山門送。謂師曰。恁么去一句。作么生道。師曰。步步踏紅塵。通身無影像。山良久。師曰。老和尚。何不速道。山曰。子得恁么性急。師曰。某甲罪過。便禮辭 師至山南府青銼山。住庵經十年。忽記洞山遺言。乃曰。當利群蒙。豈拘小節耶。遂往隨州。眾請住青林。后遷洞山。凡有新到。先令般柴三轉。然後參堂。有一僧不肯。問師曰。三轉內即不問。三轉外如何。師曰。鐵輪天子寰中旨。僧無對。師便打趁出 問昔年病苦。又中毒藥。請師醫。師曰。金錍撥破腦。頂上灌醍醐。曰恁么則謝師醫。師便打 上堂。祖師門下。鳥道元微。功窮皆轉。不究難明。汝
等諸人。直須離心意識參。出凡聖路學。方可保任。若不如是。非吾子息 問久負不逢時如何。師曰。古皇尺一寸 問請師答話。師曰。修羅掌于日月 上堂。祖師宗旨。今日施行。法令已彰。復有何事。僧問。正法眼藏。祖祖相傳。未審和尚傳付何人。師曰。靈苗生有地。大悟不存師 問如何是道。師曰。回頭尋遠澗。曰如何是道中人。師曰。擁雪首揚眉 問千差路別。如何頓曉。師曰。足下背驪珠。空怨長天月 問學人徑往時如何。師曰。死蛇當大路。勸子莫當頭。曰當頭者如何。師曰。喪子命根。曰不當頭者如何。師曰。亦無迴避處。曰正當恁么時如何。師曰。失卻也。曰向甚麼處去。師曰。草深無覓處。曰和尚也須堤防始得。師拊掌曰。一等是個毒氣。
高安白水本仁禪師
因設先洞山忌齋。僧問。供養先師。先師還來也無。師曰。更下一分供養著 上堂。老僧尋常不欲向聲前色后。鼓弄人家男女。何故。且聲不是聲。色不是色。僧問。如何是聲不是聲。師曰。喚作色得么。曰如何是色不是色。師曰。喚作聲得么。僧作禮。師曰。且道。為汝說答汝話。若向這裡會得。有個入處 上堂。眼裡著沙不得。耳里著水不得。僧問。如何是眼裡著沙不得。師曰。應真無比。曰如何是耳里著水不得。師曰。
【現代漢語翻譯】 現代漢語譯本 諸位，必須拋開分別心和意識去參悟，學習超出凡人與聖人的道路，才能真正承擔責任。如果不是這樣，就不是我的弟子。有人問：『長期懷才不遇，該怎麼辦？』 禪師說：『古代的帝王也只有一尺一寸的見地。』有人問：『請禪師開示。』 禪師說：『阿修羅（Asura，意為非天、惡神）用手掌遮蔽日月。』 禪師上堂說法：『祖師的宗旨，今天開始施行。法令已經彰顯，還有什麼可說的呢？』 有僧人問：『正法眼藏（Dharmacakṣu，意為如來正法），代代相傳，不知和尚傳給何人？』 禪師說：『靈苗生長在土地裡，大徹大悟不依賴於老師。』 有人問：『如何是道？』 禪師說：『回頭尋找遠處的山澗。』 又問：『如何是得道之人？』 禪師說：『在冰天雪地裡昂首揚眉。』 有人問：『千差萬別的道路，如何才能立刻明白？』 禪師說：『腳下背對著驪珠（Cintamani，意為如意寶珠），卻白白地埋怨長天的明月。』 有人問：『學人直接前往時如何？』 禪師說：『死蛇擋在大路上，勸你不要迎頭而上。』 又問：『迎頭而上會怎樣？』 禪師說：『會喪失性命。』 又問：『不迎頭而上又如何？』 禪師說：『也沒有迴避的地方。』 又問：『正在這個時候該如何？』 禪師說：『錯失了。』 又問：『錯失到哪裡去了？』 禪師說：『草深難尋覓。』 又問：『和尚也需要提防才行。』 禪師拍手說：『都是一樣的毒氣。』
高安白水本仁禪師
因為舉辦先師洞山（時間待考）的忌日齋會，有僧人問：『供養先師，先師會來嗎？』 禪師說：『再多加一份供養。』 禪師上堂說法：『老衲我通常不願在聲音和顏色之前，戲弄人家的男女。』 為什麼呢？ 因為聲音不是真正的聲音，顏色也不是真正的顏色。 有僧人問：『如何是聲音不是聲音？』 禪師說：『能把它叫做顏色嗎？』 又問：『如何是顏色不是顏色？』 禪師說：『能把它叫做聲音嗎？』 僧人行禮。 禪師說：『姑且說，我為你解答你的問題，如果能在這裡領會，就會有個入門之處。』 禪師上堂說法：『眼睛裡不能揉沙子，耳朵里不能進水。』 有僧人問：『如何是眼睛裡不能揉沙子？』 禪師說：『應真（Arhat，意為阿羅漢）無比。』 又問：『如何是耳朵里不能進水？』 禪師說：
【English Translation】 English version All of you, you must abandon discriminating mind and consciousness to contemplate, learn the path beyond the ordinary and the saintly, then you can truly take responsibility. If not, you are not my disciples. Someone asked: 'What if one is long burdened and does not meet the right time?' The Zen master said: 'The ancient emperors also only had one foot and one inch of vision.' Someone asked: 'Please enlighten us, Master.' The Zen master said: 'Asura (Asura, meaning non-heaven, evil god) covers the sun and moon with his palm.' The Zen master ascended the hall to preach: 'The ancestral master's doctrine is being implemented today. The laws have been manifested, what else is there to say?' A monk asked: 'The Eye-Treasury of the True Dharma (Dharmacakṣu, meaning the Tathagata's true Dharma), passed down from generation to generation, I wonder to whom the Master will transmit it?' The Zen master said: 'A spiritual seedling grows in the soil, great enlightenment does not rely on a teacher.' Someone asked: 'What is the Dao?' The Zen master said: 'Turn your head and look for the distant mountain stream.' He also asked: 'What is a person of the Dao?' The Zen master said: 'Raise your head and eyebrows in the snowy weather.' Someone asked: 'How can one immediately understand the myriad different paths?' The Zen master said: 'Your feet are turned away from the Cintamani (Cintamani, meaning wish-fulfilling jewel), yet you vainly complain about the long sky and the moon.' Someone asked: 'What happens when a student goes directly?' The Zen master said: 'A dead snake blocks the road, I advise you not to go head-on.' He also asked: 'What happens when you go head-on?' The Zen master said: 'You will lose your life.' He also asked: 'What if you don't go head-on?' The Zen master said: 'There is nowhere to avoid it either.' He also asked: 'What should I do at this very moment?' The Zen master said: 'You have missed it.' He also asked: 'Where did it go?' The Zen master said: 'The grass is deep and hard to find.' He also asked: 'The Master also needs to be careful.' The Zen master clapped his hands and said: 'It's all the same poisonous gas.'
Zen Master Benren of Baishui in Gaoan
Because it was the anniversary of the death of the former master Dongshan (date to be determined), a monk asked: 'Offering to the former master, will the former master come?' The Zen master said: 'Add another offering.' The Zen master ascended the hall to preach: 'I, the old monk, usually do not want to play with other people's men and women in front of sounds and colors.' Why? Because sound is not true sound, and color is not true color. A monk asked: 'What is sound that is not sound?' The Zen master said: 'Can you call it color?' He also asked: 'What is color that is not color?' The Zen master said: 'Can you call it sound?' The monk bowed. The Zen master said: 'Let's just say that I am answering your questions for you. If you can understand it here, there will be a way to enter.' The Zen master ascended the hall to preach: 'You can't rub sand in your eyes, and you can't get water in your ears.' A monk asked: 'What does it mean that you can't rub sand in your eyes?' The Zen master said: 'Arhat (Arhat, meaning worthy one) is unparalleled.' He also asked: 'What does it mean that you can't get water in your ears?' The Zen master said:
白凈無垢 問文殊與普賢。萬法悉同源。文殊普賢即不問。如何是同源底法。師曰。卻問取文殊普賢。曰如何是文殊普賢。師曰。一釣便上 師因鏡清參曰。時寒道者。清曰。不敢。師曰。還有臥單也無。曰設有。亦無展底工夫。師曰。直饒道者滴水冰生。亦不干他事。曰滴水冰生。事不相涉。師曰。是曰。此人意作么生。師曰。此人不落意。曰不落意此人聻。師曰。高山頂上。無可與道者啖啄 長生然問。如何是西來意。師曰。還見庭前杉樧樹否。曰恁么則和尚今日。因學人致得是非。師曰。多口座主。然去後師方知是雪峰禪客。乃曰。盜法之人。終不成器(然住后。眾緣不備。果符記因僧問。從上宗乘。如何舉唱。然曰。不可為阇黎一人。荒卻長生山也。玄沙聞曰。然師兄。佛法即大行。受記之緣亦就) 問如何是不遷義。師曰。落花隨流水。明月上孤岑 師將順世。焚香白眾曰。香菸絕處。是吾涅槃時也。言訖。跏趺而坐。息隨煙滅。
洛京白馬遁儒禪師
僧問。如何是衲僧本分事。師曰。十道不通風。啞子傳來信。曰傳甚麼信。師乃合掌頂戴 問如何是密室中人。師曰。才生不可得。不貴未生時。曰是個甚麼不貴未生時。師曰。是汝阿爺 問三千里外向白馬。及乎到來。為甚麼不見。師曰。是汝
【現代漢語翻譯】 現代漢語譯本 『白凈無垢』問文殊（Manjusri，智慧的象徵）與普賢（Samantabhadra，行動的象徵），『萬法悉同源』。文殊普賢即不問，如何是同源底法？師曰：『卻問取文殊普賢。』曰：『如何是文殊普賢？』師曰：『一釣便上。』 師因鏡清參曰：『時寒道者。』清曰：『不敢。』師曰：『還有臥單也無？』曰：『設有，亦無展底工夫。』師曰：『直饒道者滴水冰生，亦不干他事。』曰：『滴水冰生，事不相涉。』師曰：『是。』曰：『此人意作么生？』師曰：『此人不落意。』曰：『不落意此人聻？』師曰：『高山頂上，無可與道者啖啄。』 長生然問：『如何是西來意？』師曰：『還見庭前杉樧樹否？』曰：『恁么則和尚今日，因學人致得是非。』師曰：『多口座主。』然去後師方知是雪峰禪客，乃曰：『盜法之人，終不成器。』（然住后，眾緣不備，果符記。因僧問：『從上宗乘，如何舉唱？』然曰：『不可為阇黎一人，荒卻長生山也。』玄沙聞曰：『然師兄，佛法即大行，受記之緣亦就。』） 問：『如何是不遷義？』師曰：『落花隨流水，明月上孤岑。』 師將順世，焚香白眾曰：『香菸絕處，是吾涅槃時也。』言訖，跏趺而坐，息隨煙滅。 洛京白馬遁儒禪師 僧問：『如何是衲僧本分事？』師曰：『十道不通風，啞子傳來信。』曰：『傳甚麼信？』師乃合掌頂戴。 問：『如何是密室中人？』師曰：『才生不可得，不貴未生時。』曰：『是個甚麼不貴未生時？』師曰：『是汝阿爺。』 問：『三千里外向白馬，及乎到來，為甚麼不見？』師曰：『是汝。』
【English Translation】 English version 'Spotless and pure' asks Manjusri (symbol of wisdom) and Samantabhadra (symbol of practice): 'All dharmas share the same source.' If Manjusri and Samantabhadra are not to be questioned, what is the dharma of this shared source? The master said: 'Then go ask Manjusri and Samantabhadra.' The questioner said: 'What are Manjusri and Samantabhadra?' The master said: 'One cast, and the fish is caught.' The master, due to Jingqing's visit, said: 'It's cold, Daoist.' Qing said: 'I dare not.' The master said: 'Do you have a sleeping mat?' Qing said: 'Even if I have one, I have no skill to spread it out.' The master said: 'Even if the Daoist can make ice from dripping water, it doesn't concern him.' Qing said: 'Dripping water makes ice, matters are unrelated.' The master said: 'Yes.' Qing said: 'What is this person's intention?' The master said: 'This person does not fall into intention.' Qing said: 'Does not fall into intention, what about this person?' The master said: 'On the mountain peak, there is nothing for me to feed the Daoist.' Chang Sheng Ran asked: 'What is the meaning of Bodhidharma's coming from the West?' The master said: 'Do you see the cedar tree in front of the courtyard?' The questioner said: 'In that case, today the abbot is getting into trouble because of me.' The master said: 'Too many landlords.' After Ran left, the master realized he was a Zen traveler from Xuefeng, and said: 'A person who steals the Dharma will never amount to anything.' (After Ran took residence, the conditions were not complete, which fulfilled the prediction. A monk asked: 'How is the teaching of the ancestral school transmitted?' Ran said: 'I cannot abandon Changsheng Mountain for the sake of one acarya.' Xuansha heard this and said: 'Brother Ran, the Buddha-dharma will greatly flourish, and the conditions for receiving the prediction will be fulfilled.') Asked: 'What is the meaning of non-movement?' The master said: 'Falling flowers follow the flowing water, the bright moon rises above the solitary peak.' The master, about to pass away, burned incense and told the assembly: 'Where the incense smoke ends, is when I enter nirvana.' Having said this, he sat in the lotus position, and his breath ceased with the smoke. Zen Master Dunru of Baima Temple in Luoyang (Luoyang Baima Temple) A monk asked: 'What is the fundamental matter for a monk?' The master said: 'Ten paths are impenetrable, a mute person delivers a message.' The monk asked: 'What message is delivered?' The master then put his palms together and bowed. Asked: 'What is a person in a secret room?' The master said: 'When it is just born, it cannot be obtained, and the time before birth is not valued.' The questioner said: 'What is it that does not value the time before birth?' The master said: 'It is your father.' Asked: 'I went to Baima Temple from three thousand miles away, but after arriving, why can't I see it?' The master said: 'It is you.'
不見。不幹老僧事。曰請和尚指示。師曰。指即沒交涉。 問如何是學人本分事。師曰。昨夜三更月正午 問如何是法身向上事。師曰。井底蝦蟆吞卻月(僧問黃龍如何是井底蝦蟆吞卻月。龍曰。不奈何。曰恁么則吞卻去也。龍曰一任吞曰。吞后如何。龍曰。好蝦蟆) 問如何是學人急切處。師曰。俊鳥猶嫌鈍。瞥然早已遲 問如何是西來意。師曰。點額猢猻探月波。
潭州龍牙山居遁證空禪師
建昌南城郭氏子。十四出家于吉州滿田。秉具嵩岳。首參翠微。乃問。學人自到和尚法席。一個餘月。不蒙一法示誨。意在於何。微曰。嫌甚麼。師又問洞山。山曰。爭怪得老僧(法眼別曰祖師來也。云居齊曰。此三人尊宿。還有親疏也無。若有那個親。若無親疏。眼在甚麼處) 師問翠微。如何是祖師意。微曰。與我將禪板來。師遂過禪板。微接得。便打。師曰。打即任打。要且無祖師意。又問臨濟。如何是祖師意。濟曰。與我將蒲團來。師乃過蒲團。濟接得。便打。師曰。打即任打。要且無祖師意。後有僧問。和尚行腳時。問二尊宿祖師意。未審二尊宿明也未。師曰。明即明也。要且無祖師意(東禪齊曰。眾中道。佛法即有。祗是佛祖師意。若恁么會。有何交涉。別作么生。會無祖師意底道理) 師復舉德山
【現代漢語翻譯】 現代漢語譯本 『不見』（指沒有看見真性）。『不幹老僧事』（與老僧無關）。 問：『請和尚指示。』 師（禪師）曰：『指即沒交涉』（如果用言語指示，就毫無關係了）。 問：『如何是學人本分事？』 師曰：『昨夜三更月正午』（昨夜半夜三更，月亮卻在正午）。 問：『如何是法身向上事？』 師曰：『井底蝦蟆吞卻月』（井底的蛤蟆吞掉了月亮）(僧問黃龍如何是井底蝦蟆吞卻月。龍曰。不奈何。曰恁么則吞卻去也。龍曰一任吞曰。吞后如何。龍曰。好蝦蟆) 問：『如何是學人急切處？』 師曰：『俊鳥猶嫌鈍，瞥然早已遲』（即使是俊鳥也嫌自己遲鈍，稍微一眨眼就已經晚了）。 問：『如何是西來意？』 師曰：『點額猢猻探月波』（額頭上點了墨的猴子去撈水中的月亮）。
潭州龍牙山居遁證空禪師
建昌南城郭氏之子。十四歲在吉州滿田出家。在嵩岳受具足戒。最初參訪翠微禪師。於是問道：『學人自從來到和尚的法席，一個多月了，沒有蒙受任何佛法的指示教誨，這是什麼意思呢？』 翠微禪師曰：『嫌什麼？』 禪師又問洞山禪師，洞山禪師說：『怎麼能怪老僧呢？』(法眼禪師另外說道：祖師來了。云居齊禪師說：這三位尊宿，還有親疏之分嗎？如果有，哪個更親近？如果沒有親疏，法眼又在哪裡？) 禪師問翠微禪師：『如何是祖師意？』 翠微禪師說：『給我把禪板拿來。』 禪師於是遞過禪板，翠微禪師接過，就打。 禪師說：『打就任你打，但要說的是，這其中並沒有祖師意。』 又問臨濟禪師：『如何是祖師意？』 臨濟禪師說：『給我把蒲團拿來。』 禪師於是遞過蒲團，臨濟禪師接過，就打。 禪師說：『打就任你打，但要說的是，這其中並沒有祖師意。』 後來有僧人問：『和尚您行腳的時候，問兩位尊宿祖師意，不知道兩位尊宿是否明白了呢？』 禪師說：『明白是明白了，但要說的是，這其中並沒有祖師意。』(東禪齊禪師說：眾中道，佛法即有，祗是佛祖師意，若恁么會，有何交涉，別作么生，會無祖師意底道理) 禪師又舉德山禪師的例子
【English Translation】 English version 『Not seeing』 (referring to not seeing the true nature). 『Not the old monk's business』 (not related to the old monk). Asked: 『Please, venerable monk, instruct.』 The master (Zen master) said: 『Pointing is irrelevant』 (if using words to instruct, it has no connection). Asked: 『What is the fundamental matter for a student?』 The master said: 『Last night, at the third watch, the moon was at high noon』 (last night at midnight, the moon was at high noon). Asked: 『What is the matter of further progress of the Dharmakaya (法身)?』 The master said: 『A frog at the bottom of a well swallows the moon』 (A frog at the bottom of a well swallowed the moon) (A monk asked Huanglong (黃龍) what it means for a frog at the bottom of a well to swallow the moon. Huanglong said, 'There's nothing to be done.' The monk said, 'Then it's swallowed?' Huanglong said, 'Let it swallow.' The monk said, 'What happens after swallowing?' Huanglong said, 'Good frog.') Asked: 『What is the urgent matter for a student?』 The master said: 『Even a swift bird still dislikes being slow; in a blink, it's already too late』 (Even a swift bird still dislikes being slow; in a blink, it's already too late). Asked: 『What is the meaning of Bodhidharma's (菩提達摩) coming from the West?』 The master said: 『A monkey with ink on its forehead tries to grasp the moon's reflection in the water』 (A monkey with ink on its forehead tries to grasp the moon's reflection in the water).
Zen Master Zhengkong (證空) of Longya Mountain (龍牙山) in Tanzhou (潭州)
He was a son of the Guo (郭) family in Nancheng (南城), Jianchang (建昌). At the age of fourteen, he left home at Mantian (滿田) in Jizhou (吉州). He received full ordination at Songyue (嵩岳). He first visited Zen Master Cuiwei (翠微). Thereupon he asked: 『Since I came to the venerable monk's Dharma seat, it has been more than a month, and I have not received any Dharma instruction. What does this mean?』 Zen Master Cuiwei said: 『What do you dislike?』 The Zen master also asked Zen Master Dongshan (洞山), and Zen Master Dongshan said: 『How can you blame the old monk?』 (Zen Master Fayan (法眼) said separately: The patriarch has arrived. Zen Master Yunju Qi (云居齊) said: Do these three venerable monks have any closeness or distance? If so, which is closer? If there is no closeness or distance, where is Fayan?) The Zen master asked Zen Master Cuiwei: 『What is the meaning of the patriarch?』 Zen Master Cuiwei said: 『Bring me the Zen board.』 The Zen master then handed over the Zen board, and Zen Master Cuiwei took it and struck. The Zen master said: 『Strike as you will, but what I want to say is that there is no meaning of the patriarch in this.』 He also asked Zen Master Linji (臨濟): 『What is the meaning of the patriarch?』 Zen Master Linji said: 『Bring me the cattail seat.』 The Zen master then handed over the cattail seat, and Zen Master Linji took it and struck. The Zen master said: 『Strike as you will, but what I want to say is that there is no meaning of the patriarch in this.』 Later, a monk asked: 『Venerable monk, when you traveled around, you asked the two venerable monks about the meaning of the patriarch. I wonder if the two venerable monks understood it?』 The Zen master said: 『Understood is understood, but what I want to say is that there is no meaning of the patriarch in this.』 (Zen Master Dongchan Qi (東禪齊) said: Among the crowd, the Buddha Dharma exists, but it is only the meaning of the Buddha patriarch. If you understand it like this, what is the connection? How else can you understand the principle of having no meaning of the patriarch?) The Zen master then cited the example of Zen Master Deshan (德山)
頭落底語。因自省過。遂止於洞山隨眾參請。一日問。如何是祖師西來意。山曰。待洞水逆流。即向汝道。師始悟厥旨。服勤八稔。湖南馬氏。請住龍牙 上堂。夫參元人。須透過祖佛始得。新豐和尚道。祖佛言教。似生冤家。始有參學。分若透不得。即被祖佛謾去。僧問。祖佛還有謾人之心也無。師曰汝道。江湖還有礙人之心也無。乃曰。江湖雖無礙人之心。為時人過不得。江湖成礙人去。不得道江湖不礙人。祖佛雖無謾人之心。為時人透不得。祖佛成謾人去。不得道祖佛不謾人。若透得祖佛過。此人過卻祖佛。若也如是始體得佛祖意。方與向上人同。如未透得。但學佛學祖。則萬劫無有出期。僧曰。如何得不被祖佛謾去。師曰。道者直須自悟去始得 問十二時中。如何著力。師曰。如無手人慾行拳始得 問終日區區。如何頓息。師曰。如孝子喪卻父母始得 (東禪齊曰。眾中道。如喪父母。向有間暇。恁么會。還息得人疑情么。除此外。且作么生會龍牙意) 示眾。問如何是道。師曰。無異人心是。乃曰。若人體得道無異人心。始是道人。若是言說則沒交涉。道者汝知行底道人否。十二時中。除卻著衣吃飯。無絲髮異於人心。無誑人心。此個始是道人。若道我得我會。則沒交涉。大不容易 問如何是祖師西來意。
【現代漢語翻譯】 現代漢語譯本 頭落底（人名，具體不詳）醒悟后，前往洞山（地名）跟隨大眾參禪請教。一天，他問道：『如何是祖師西來意？』洞山回答說：『待洞水逆流，即向汝道。』頭落底因此領悟了其中的旨意，服勤八年。後來，湖南馬氏（指馬殷，五代時期楚國的建立者）請他住持龍牙（寺名）。 上堂說法時，龍牙說道：『參禪的人，必須透過祖佛（指歷代祖師和佛陀）才能有所得。新豐和尚說，祖佛的言教，就像是天生的冤家，才會有參學。如果透不過，就會被祖佛矇蔽。』有僧人問：『祖佛還有矇蔽人的心思嗎？』龍牙回答說：『你說，江湖還有阻礙人的心思嗎？』於是說道：『江湖雖然沒有阻礙人的心思，但因為世人過不去，江湖就成了阻礙人的存在。不能說江湖不阻礙人。祖佛雖然沒有矇蔽人的心思，但因為世人無法領悟，祖佛就成了矇蔽人的存在。不能說祖佛不矇蔽人。如果能透過祖佛，這個人就超越了祖佛。如果能這樣，才能體會佛祖的真意，才能與向上人（指追求更高境界的人）相同。如果不能透徹領悟，只是學習佛和祖師，那麼萬劫（極長的時間）也沒有出頭之日。』僧人問：『如何才能不被祖佛矇蔽？』龍牙回答說：『修行者必須自己去領悟才能有所得。』 有人問：『十二時中（一天之中），如何著力？』龍牙回答說：『如同沒有手的人想要打拳一樣。』有人問：『終日區區（終日忙碌），如何頓息（立刻停止）？』龍牙回答說：『如同孝子喪卻父母一樣。』（東禪齊（人名，具體不詳）說：『眾中道，如喪父母，向有間暇。恁么會，還息得人疑情么？除此外，且作么生會龍牙意？』） 龍牙向大眾開示：有人問：『如何是道？』龍牙回答說：『無異人心是（沒有異於人心的就是道）。』於是說道：『如果人能體會到道沒有異於人心，這才是道人。如果只是言說，那就沒有關係了。修行者，你知道行道的道人嗎？十二時中，除了穿衣吃飯，沒有一絲一毫異於人心，沒有欺騙人心，這樣才是道人。如果說我得到了，我會了，那就沒有關係了，這很不容易。』有人問：『如何是祖師西來意？』
【English Translation】 English version Tou Luodi (person's name, details unknown) awakened and went to Dongshan (place name) to follow the community in Chan practice and inquiry. One day, he asked: 'What is the meaning of the Patriarch's coming from the West?' Dongshan replied: 'When the Dong River flows backward, I will tell you.' Tou Luodi then understood the meaning and served diligently for eight years. Later, Ma of Hunan (referring to Ma Yin, the founder of the Chu Kingdom during the Five Dynasties period) invited him to reside at Longya (temple name). During an assembly, Longya said: 'Those who practice Chan must pass through the Ancestors and Buddhas (referring to past patriarchs and the Buddha) to gain something. Monk Xinfeng said that the teachings of the Ancestors and Buddhas are like natural enemies, which is why there is practice and study. If you cannot penetrate them, you will be deceived by the Ancestors and Buddhas.' A monk asked: 'Do the Ancestors and Buddhas have the intention to deceive people?' Longya replied: 'Do you say that rivers and lakes have the intention to obstruct people?' Then he said: 'Although rivers and lakes do not have the intention to obstruct people, because people cannot pass through them, rivers and lakes become obstructions. You cannot say that rivers and lakes do not obstruct people. Although the Ancestors and Buddhas do not have the intention to deceive people, because people cannot understand them, the Ancestors and Buddhas become deceivers. You cannot say that the Ancestors and Buddhas do not deceive people. If one can pass through the Ancestors and Buddhas, that person surpasses the Ancestors and Buddhas. If it is like this, then one can understand the true meaning of the Buddhas and Ancestors, and be the same as those who strive for higher realms (referring to those who pursue higher states). If one cannot thoroughly understand, but only learns from the Buddhas and Ancestors, then there will be no end to the kalpas (extremely long periods of time).' The monk asked: 'How can one avoid being deceived by the Ancestors and Buddhas?' Longya replied: 'Practitioners must understand for themselves to gain something.' Someone asked: 'How to exert effort throughout the twelve periods of the day (the whole day)?' Longya replied: 'Like a person without hands trying to box.' Someone asked: 'How to immediately stop the busyness of the day?' Longya replied: 'Like a filial son who has lost his parents.' (Dongchan Qi (person's name, details unknown) said: 'In the assembly, it is said, like losing parents, there is still some leisure. If you understand it like this, can you stop people's doubts? Besides this, how else can you understand Longya's meaning?') Longya instructed the assembly: Someone asked: 'What is the Dao?' Longya replied: 'That which is not different from the human mind is the Dao.' Then he said: 'If a person can realize that the Dao is not different from the human mind, then this is a Daoist. If it is just talk, then it is irrelevant. Practitioner, do you know the Daoist who practices the Dao? Throughout the twelve periods of the day, except for dressing and eating, there is not a trace of difference from the human mind, no deception of the human mind, this is a Daoist. If you say I have attained it, I understand it, then it is irrelevant, this is not easy.' Someone asked: 'What is the meaning of the Patriarch's coming from the West?'
師曰。待石烏龜解語。即向汝道。曰石烏龜語也。師曰。向汝道甚麼 問古人得個甚麼便休去。師曰。如賊入空室 問無邊身菩薩。為甚麼不見如來項相。師曰。汝道如來還有頂相么 問大庾嶺頭提不起時如何。師曰。六祖為甚麼將得去 問二鼠侵藤時如何。師曰。須有隱身處始得。曰如何是隱身處。師曰。還見儂家么 問維摩掌擎世界。未審。維摩向甚麼處立。師曰。道者汝道維摩掌擎世界 問知有底人。為甚麼卻有生死。師曰。恰似道者未悟時 問如何是西來意。師曰。此一問最苦 問祖意教意。是同是別。師曰。祖師在後來 問如何是無事沙門。師曰。若是沙門。不得無事。曰為甚麼不得無事。師曰。覓一個也難得 問蟾蜍無反照之功。玉兔無伴月之意時如何。師曰。堯舜之君。猶有化在 問如何得此身安去。師曰。不被別身謾始得(法眼別曰。誰惱亂汝) 報慈嶼贊師真曰。日出連山。月圓當戶。不是無身。不欲全露。師一日在帳中坐。僧問。不是無身。不欲全露。請師全露。師撥開帳子曰。還見么。曰不見。師曰。不將眼來。(報慈嶼聞曰。龍牙祇道得一半。法眼別曰。飽叢林)師於後唐莊宗同光癸未九月十三夜。有大星隕于方丈前。詰旦端坐而逝。壽八十九。臘七十五。
京兆華嚴寺休靜禪師
【現代漢語翻譯】 師父說：『等石烏龜會說話了，我就告訴你。』學僧問：『如果石烏龜會說話呢？』師父說：『我告訴你什麼？』 學僧問：『古人得到了什麼才肯罷休？』師父說：『就像強盜進入空蕩蕩的房間。』 學僧問：『無邊身菩薩（擁有無量身體的菩薩），為什麼看不見如來（佛）的頂相？』師父說：『你說如來還有頂相嗎？』 學僧問：『在大庾嶺頂提不起來時該怎麼辦？』師父說：『六祖（慧能）為什麼能拿走衣缽？』 學僧問：『兩隻老鼠啃咬藤蔓時該怎麼辦？』師父說：『必須有藏身的地方才行。』學僧問：『什麼是藏身的地方？』師父說：『你還看見我嗎？』 學僧問：『維摩詰（一位在家菩薩）用手掌托起世界，請問維摩詰站在哪裡？』師父說：『道友，你說維摩詰用手掌托起世界。』 學僧問：『明知真理的人，為什麼還有生死？』師父說：『就像道友你還沒開悟的時候。』 學僧問：『什麼是西來意（達摩祖師從西方來到中國的目的）？』師父說：『這個問題最難回答。』 學僧問：『祖意（祖師的意旨）和教意（佛教的教義）是相同還是不同？』師父說：『祖師在後來。』 學僧問：『什麼是無事沙門（清閑的出家人）？』師父說：『如果是沙門，就不能無事。』學僧問：『為什麼不能無事？』師父說：『想找一個也難得。』 學僧問：『蟾蜍沒有反射月光的功能，玉兔沒有陪伴月亮的心意時該怎麼辦？』師父說：『堯舜這樣的聖明君主，還有教化存在。』 學僧問：『如何才能讓這個身體安穩？』師父說：『不被別的身體欺騙才行。（法眼禪師另有見解說：是誰在困擾你？）』 報慈嶼讚頌法眼禪師的真像說：『太陽從連綿的山巒升起，月亮在窗戶正中圓滿。不是沒有身體，是不想完全顯露。』師父有一天在帳篷里坐著，學僧問：『不是沒有身體，是不想完全顯露，請師父完全顯露。』師父撥開帳子說：『看見了嗎？』學僧說：『沒看見。』師父說：『不要用眼睛來看。（報慈嶼聽后說：龍牙禪師只說對了一半。法眼禪師另有見解說：餵飽了叢林。)』 法眼禪師在後唐莊宗同光癸未年（923年）九月十三日夜晚，有一顆大星隕落在方丈室前。第二天早晨端坐而逝，享年八十九歲，僧臘七十五年。 京兆華嚴寺休靜禪師
【English Translation】 The Master said, 'I will tell you when the stone turtle can speak.' A monk asked, 'What if the stone turtle speaks?' The Master said, 'What would I tell you?' A monk asked, 'What did the ancients obtain before they would rest?' The Master said, 'Like a thief entering an empty room.' A monk asked, 'Why can't the Bodhisattva of Boundless Body (Wubianshen Pusa) see the Tathagata's (Rulai, Buddha's) crown?' The Master said, 'Do you say the Tathagata still has a crown?' A monk asked, 'What should be done when one cannot lift it at the top of Dayu Ridge?' The Master said, 'Why could the Sixth Patriarch (Huineng) take it away?' A monk asked, 'What should be done when two rats are gnawing at a vine?' The Master said, 'One must have a place to hide.' The monk asked, 'What is a place to hide?' The Master said, 'Can you still see me?' A monk asked, 'Vimalakirti (Weimo, an accomplished lay Buddhist) holds up the world in his palm. May I ask, where is Vimalakirti standing?' The Master said, 'Fellow practitioner, you say Vimalakirti holds up the world in his palm.' A monk asked, 'Why do those who know the truth still have birth and death?' The Master said, 'It's just like when you, fellow practitioner, were not yet enlightened.' A monk asked, 'What is the meaning of the Westward Journey (Xilai Yi, Bodhidharma's purpose in coming to China from the West)?' The Master said, 'This is the most difficult question.' A monk asked, 'Are the Patriarch's intention (Zuyi) and the teaching's intention (Jiaoyi) the same or different?' The Master said, 'The Patriarch came later.' A monk asked, 'What is a carefree Shramana (Shamen, Buddhist monk)?' The Master said, 'If one is a Shramana, one cannot be carefree.' The monk asked, 'Why can't one be carefree?' The Master said, 'It's hard to find even one.' A monk asked, 'What should be done when the toad has no ability to reflect light and the jade rabbit has no intention of accompanying the moon?' The Master said, 'Even with sage rulers like Yao and Shun, there is still transformation at work.' A monk asked, 'How can this body find peace?' The Master said, 'Only by not being deceived by another body. (Fayan's separate remark: Who is troubling you?)' Bao Ci Yu praised Master Fayan's portrait, saying, 'The sun rises from the continuous mountains, the moon is full in front of the window. It is not that there is no body, but it does not wish to be fully revealed.' One day, the Master was sitting in a tent. A monk asked, 'It is not that there is no body, but it does not wish to be fully revealed. Please, Master, fully reveal it.' The Master opened the tent and said, 'Can you see?' The monk said, 'I cannot see.' The Master said, 'Do not use your eyes to see. (Bao Ci Yu heard this and said, 'Longya only spoke half of it.' Fayan's separate remark: 'Fed the entire monastery.')' Master Fayan passed away on the thirteenth night of the ninth month of the Guiwei year (923 AD) during the reign of Emperor Zhuangzong of the Later Tang Dynasty, when a large star fell in front of his abbot's room. He passed away peacefully the next morning at the age of eighty-nine, with seventy-five years as a monk. Xiu Jing, Zen Master of Huayan Temple in Jingzhao
在洛浦典維那時。一日白槌普請曰。上間般柴。下間鋤地。第一座問。聖僧作甚麼。師曰。當堂不正坐。不赴兩頭機 師參洞山。問學人無個理路。未免情識運為。山曰。汝還見有理路也無。師曰。見無理路。山曰。甚處得情識來。師曰。學人實問。山曰。恁么則直須向萬里無寸草處去。師曰。萬里無寸草處。還許某甲去也無。山曰。直須恁么去 師般柴次。洞山把住曰。狹路相逢時如何。師曰。反側反側。山曰。汝記吾言。向南住有一千人。向北住止三百而已。初住福州東山之華嚴。眾滿一千。未幾。屬後唐莊宗。徴入輦下。大闡玄風。其徒果止三百 莊宗問。祖意教意。是同是別。師曰。探盡龍宮藏。眾義不能詮 問。大悟底人。為甚麼卻迷。師曰。破鏡不重照。落花難上枝 問大軍設天王齋求勝。賊軍亦設天王齋求勝。未審天王赴阿誰愿。師曰。天垂雨露。不揀榮枯 莊宗。請入內齋。見大師大德總轉經。唯師與徒眾。默坐。帝問。師為甚麼不看經。師曰。道泰不傳天子令。時清休唱太平歌。帝曰。師一人即得。徒眾為甚麼也不看經。師曰。師子窟中無異獸。像王行處絕狐蹤。帝曰。大師大德。為甚麼總看經。師曰。水母元無眼。求食須賴鰕。帝曰。既是後生。為甚麼卻稱長老。師曰。三歲國家龍鳳子。百
【現代漢語翻譯】 現代漢語譯本 在洛浦典維那（地名）時。一日，他敲響木槌，普請大眾。他說：『上面的人搬運木柴，下面的人鋤地。』第一座（指寺院中的首座）問：『聖僧在做什麼？』 師父說：『當堂不端正地坐著，不參與兩端的機鋒。』 師父參訪洞山（人名），問道：『學人沒有一個道理頭緒，難免用情識來運作。』 洞山說：『你還見到有道理頭緒嗎？』 師父說：『見到沒有道理頭緒。』 洞山說：『從哪裡得到情識來的？』 師父說：『學人是真心發問。』 洞山說：『那麼就必須向萬里無寸草的地方去。』 師父說：『萬里無寸草的地方，還允許我某甲（古人自稱的謙詞）去嗎？』 洞山說：『必須這樣去。』 師父搬運木柴時，洞山抓住他說：『狹路相逢時怎麼辦？』 師父說：『反側反側（形容不安的樣子）。』 洞山說：『你記住我的話，向南住有一千人，向北住只有三百人而已。』 師父最初住在福州東山（地名）的華嚴寺（寺名），僧眾滿一千人。沒過多久，適逢後唐莊宗（李存勖，923-926）徵召他入京，大力闡揚玄風，他的徒弟果然只有三百人。 莊宗（李存勖，923-926）問：『祖意（禪宗的宗旨）和教意（經教的宗旨），是相同還是不同？』 師父說：『探盡龍宮的寶藏，眾多的義理也不能完全詮釋。』 問：『大悟的人，為什麼還會迷惑？』 師父說：『破鏡不能重照，落花難以回到枝頭。』 問：『大軍設天王齋（一種祈福的齋會）求勝，賊軍也設天王齋求勝，不知道天王會應允誰的願望？』 師父說：『天降雨露，不分榮盛和枯萎。』 莊宗（李存勖，923-926）請師父入內宮齋戒，看到大師和大德們都在誦經，只有師父和他的徒眾默然靜坐。皇帝問：『師父為什麼不看經？』 師父說：『道義昌盛，不傳天子的命令；時世太平，停止歌唱太平歌。』 皇帝說：『師父一個人可以這樣，徒眾為什麼也不看經？』 師父說：『獅子窟中沒有異獸，像王行走的地方沒有狐貍的軌跡。』 皇帝說：『大師和大德們，為什麼都看經？』 師父說：『水母原本沒有眼睛，求食必須依賴小蝦。』 皇帝說：『既然是後生，為什麼卻被稱為長老？』 師父說：『三歲的孩子是國家的龍鳳之子，一百』
【English Translation】 English version At Luopu Dianwei (place name). One day, he struck the wooden mallet and made a general announcement to the assembly, saying, 'Those above are carrying firewood, and those below are hoeing the ground.' The first seat (referring to the senior monk in the monastery) asked, 'What is the Holy Monk doing?' The Master said, 'Not sitting upright in the hall, not participating in the dualistic exchanges.' The Master visited Dongshan (person's name) and asked, 'This student has no logical path, and inevitably uses emotions and thoughts to operate.' Dongshan said, 'Do you still see a logical path?' The Master said, 'I see no logical path.' Dongshan said, 'Where do emotions and thoughts come from?' The Master said, 'This student is asking sincerely.' Dongshan said, 'Then you must go to a place where there is not an inch of grass for ten thousand miles.' The Master said, 'Is this student allowed to go to a place where there is not an inch of grass for ten thousand miles?' Dongshan said, 'You must go like that.' When the Master was carrying firewood, Dongshan grabbed him and said, 'What to do when you meet on a narrow road?' The Master said, 'Anxious, anxious (describing a state of unease).' Dongshan said, 'Remember my words, there will be a thousand people living to the south, and only three hundred living to the north.' The Master initially lived in Huayan Temple (temple name) in Dongshan (place name), Fuzhou, with a full thousand monks. Not long after, it happened that Emperor Zhuangzong of the Later Tang Dynasty (Li Cunxu, 923-926) summoned him to the capital, vigorously expounding the profound teachings, and indeed he only had three hundred disciples. Emperor Zhuangzong (Li Cunxu, 923-926) asked, 'Are the ancestral intention (the purpose of Zen Buddhism) and the doctrinal intention (the purpose of the scriptures) the same or different?' The Master said, 'Exhausting the treasures of the dragon palace, numerous meanings cannot be fully explained.' Asked, 'Why do those who have great enlightenment still become confused?' The Master said, 'A broken mirror cannot be reflected again, and fallen flowers are difficult to return to the branch.' Asked, 'The army sets up a Heavenly King's Feast (a kind of prayer feast) to seek victory, and the rebel army also sets up a Heavenly King's Feast to seek victory. I wonder whose wish the Heavenly King will grant?' The Master said, 'Heaven sends rain and dew, not distinguishing between prosperity and decay.' Emperor Zhuangzong (Li Cunxu, 923-926) invited the Master to the inner palace for fasting, and saw that the great masters and virtuous monks were all chanting scriptures, only the Master and his disciples sat in silence. The Emperor asked, 'Why doesn't the Master read the scriptures?' The Master said, 'When the Way prospers, the Emperor's orders are not transmitted; when the times are peaceful, the song of peace is stopped.' The Emperor said, 'It is okay for the Master alone, why don't the disciples read the scriptures either?' The Master said, 'There are no strange beasts in the lion's den, and no traces of foxes where the elephant king walks.' The Emperor said, 'Why do the great masters and virtuous monks all read the scriptures?' The Master said, 'The jellyfish originally has no eyes, and must rely on shrimp for food.' The Emperor said, 'Since he is a junior, why is he called an elder?' The Master said, 'A three-year-old child is the dragon and phoenix child of the country, a hundred'
年殿下老朝臣 師后遊河朔。于平陽示滅。茶毗獲舍利。建四浮圖。一晉州。一房州。一終南山逍遙園。一華嚴寺。敕謚寶智禪師。無為之塔。
瑞州九峰普滿禪師
僧問。如何是不遷義。師曰。東生明月。西落金烏。曰非師不。委師。曰理當則行。僧禮拜。師便打。僧曰。仁義道中。禮拜何咎。師曰。來處不明。須行嚴令 問眼不到色塵時如何。師指香臺曰。面前是甚麼。曰請師子細。師曰。不妨遭人檢點 問人人盡道請益。未審師還拯濟也無。師曰。汝道巨岳還乏寸土么。曰四海蔘尋。當爲何事。師曰。演若迷頭心自狂。曰還有不狂者也無。師曰。有曰。如何是不狂者。師曰。突曉途中眼不開 問僧。近離甚處。曰閩中。師曰。遠涉不易。曰不難。動步便到。師曰。有不動步者么。曰有。師曰。爭得到此間。僧無對。師以拄杖趁下 問對鏡心不動時如何。師曰。汝無大人力。曰如何是大人力。師曰。對鏡心不動。曰適來為甚麼道無大人力。師曰。在舍祇言為客易。臨川方覺取魚難 問如何是道。師曰。見通車馬。曰如何是道中人。師便打。僧作禮。師便喝 問十二時中。如何合道。師曰。與心合道。曰畢竟如何。師曰。土上加泥。猶自可離波求水。實堪悲。 問如何是不壞身。師曰。正是曰學。人不
【現代漢語翻譯】 現代漢語譯本： 年殿下老朝臣，師后遊河朔。于平陽示滅（圓寂）。茶毗（火葬）獲舍利。建四浮圖（佛塔）。一在晉州，一在房州，一在終南山逍遙園，一在華嚴寺。敕謚寶智禪師。無為之塔。
瑞州九峰普滿禪師
僧問：『如何是不遷義？』師曰：『東生明月，西落金烏。』曰：『非師不委師。』師曰：『理當則行。』僧禮拜。師便打。僧曰：『仁義道中，禮拜何咎？』師曰：『來處不明，須行嚴令。』問：『眼不到色塵時如何？』師指香臺曰：『面前是甚麼？』曰：『請師子細。』師曰：『不妨遭人檢點。』問：『人人盡道請益，未審師還拯濟也無？』師曰：『汝道巨岳還乏寸土么？』曰：『四海蔘尋，當爲何事？』師曰：『演若（人名）迷頭心自狂。』曰：『還有不狂者也無？』師曰：『有。』曰：『如何是不狂者？』師曰：『突曉途中眼不開。』問僧：『近離甚處？』曰：『閩中。』師曰：『遠涉不易。』曰：『不難，動步便到。』師曰：『有不動步者么？』曰：『有。』師曰：『爭得到此間？』僧無對。師以拄杖趁下。問：『對鏡心不動時如何？』師曰：『汝無大人力。』曰：『如何是大人力？』師曰：『對鏡心不動。』曰：『適來為甚麼道無大人力？』師曰：『在舍祇言為客易，臨川方覺取魚難。』問：『如何是道？』師曰：『見通車馬。』曰：『如何是道中人？』師便打。僧作禮。師便喝。問：『十二時中，如何合道？』師曰：『與心合道。』曰：『畢竟如何？』師曰：『土上加泥，猶自可離波求水，實堪悲。』問：『如何是不壞身？』師曰：『正是。』曰：『學人不』
【English Translation】 English version: When the Prince was old, the old courtier, the master traveled to Hebei after. He showed his passing away (Nirvana) in Pingyang. Cremated (cremation) and obtained Sharira (relics). Built four stupas (pagodas). One in Jinzhou, one in Fangzhou, one in Xiaoyao Garden on Zhongnan Mountain, and one in Huayan Temple. The imperial edict conferred the posthumous title of Zen Master Baozhi. The Pagoda of Wuwei (non-action).
Zen Master Puman of Jiufeng in Ruizhou
A monk asked: 'What is the meaning of non-movement?' The master said: 'The bright moon rises in the east, and the golden crow sets in the west.' The monk said: 'If it were not for the master, I would not understand.' The master said: 'If it is reasonable, then act accordingly.' The monk bowed. The master then struck him. The monk said: 'In the way of benevolence and righteousness, what is the fault in bowing?' The master said: 'If the origin is unclear, strict orders must be enforced.' Asked: 'What happens when the eye does not reach the dust of color?' The master pointed to the incense table and said: 'What is in front of you?' The monk said: 'Please, master, be detailed.' The master said: 'It doesn't matter if someone examines it.' Asked: 'Everyone says they are seeking advice, I don't know if the master is helping or not?' The master said: 'Do you think that even a giant mountain lacks an inch of soil?' The monk said: 'What should I do when searching all over the world?' The master said: 'Yuanjue (a person's name) is confused and his mind is crazy.' The monk said: 'Are there any who are not crazy?' The master said: 'Yes.' The monk said: 'What is a non-crazy person?' The master said: 'The eyes do not open on the road at dawn.' A monk asked: 'Where did you recently leave?' The monk said: 'Fujian.' The master said: 'It is not easy to travel far.' The monk said: 'It is not difficult, just take a step and you will arrive.' The master said: 'Are there any who do not take a step?' The monk said: 'Yes.' The master said: 'How did you get here?' The monk had no answer. The master chased him away with a staff. Asked: 'What happens when the mind does not move when facing a mirror?' The master said: 'You have no great strength.' The monk said: 'What is great strength?' The master said: 'The mind does not move when facing a mirror.' The monk said: 'Why did you say that I have no great strength just now?' The master said: 'It is easy to say that being a guest is easy at home, but it is difficult to catch fish when you are in Linchuan.' Asked: 'What is the Dao?' The master said: 'Seeing the passage of carriages and horses.' The monk said: 'What is a person in the Dao?' The master then struck him. The monk bowed. The master then shouted. Asked: 'How does one unite with the Dao in the twelve periods of the day?' The master said: 'Unite with the mind.' The monk said: 'What is it after all?' The master said: 'Adding mud to the soil is still acceptable, but seeking water away from the waves is truly sad.' Asked: 'What is an indestructible body?' The master said: 'Exactly.' The monk said: 'The student does not'
會。請師直指。師曰。適來曲多少 問古人道。真因妄立。從妄顯真。是否。師曰。是曰。如何是真。師曰。不雜食。曰如何是妄。師曰。起倒攀緣。曰去此二途。如何合得圓常。師曰。不敬功德天。誰嫌黑暗女 問九峰一路。今古咸知。向上宗乘。請師提唱。師豎起拂子。僧曰。大眾側聆。愿垂方便。師曰。清波不睹魚龍現迅浪風。高下底鉤。曰若不久參。那知今日。師曰。人生無定止。像沒鏡中圓 問如何是祖師西來意。師曰。更問阿誰。曰恁么則學人全體是也。師曰。須彌頂上戴須彌。
益州北院通禪師
初參夾山。問曰。目前無法。意在目前。不是目前法。非耳目之所到。豈不是和尚語。山曰。是。師乃掀倒禪床。義手而立。山起來打一拄杖。師便下去 次參洞山。山上堂曰。坐斷主人公。不落第二見。師出衆曰。須知有一人不合伴。山曰。猶是第二見。師便掀倒禪床。山曰。上座作么生。師曰。待某甲舌頭爛。即向和尚道 后辭洞山。擬入嶺。山曰。善為飛猿嶺峻好看。師良久。山召通阇黎。師應諾。山曰。何不入嶺去。師因有省。更不入嶺 住后。上堂。諸上座。有甚麼事出來論量取。若上上根機。不假如斯。若是中下之流。直須刬削門頭戶底教。索索地莫教入泥水。第一速須省事。直須無
【現代漢語翻譯】 現代漢語譯本： 僧人：請和尚直接開示。 禪師：剛才的曲子怎麼樣？ 僧人問：古人說，『真』因『妄』而立，從『妄』顯『真』，是這樣嗎？ 禪師：是這樣。 僧人：什麼是『真』？ 禪師：不雜食（不執著于各種念頭）。 僧人：什麼是『妄』？ 禪師：起心動念，攀緣外物。 僧人：去除這兩種途徑，如何才能達到圓融常住的境界？ 禪師：不敬功德天（不執著于善），誰會嫌棄黑暗女（不厭惡惡）？ 僧人問：九峰（地名）的道路，自古以來大家都知道，向上宗乘（佛法至高無上的宗旨），請和尚開示。 禪師豎起拂子。 僧人說：大眾都在傾聽，希望您能慈悲開示。 禪師說：清澈的波浪中才能看到魚龍出現，迅猛的風浪才能顯露出高超的釣魚技巧。 僧人說：如果不是長期參學，怎麼會知道今天（的開示）？ 禪師說：人生沒有固定的歸宿，就像鏡子里的影像一樣圓滿。 僧人問：什麼是祖師西來意（達摩祖師從西方來到中國的真正目的）？ 禪師：還問誰呢？ 僧人說：這樣說來，學人（我）的全體就是（祖師西來意）了。 禪師：須彌山（佛教中的聖山）頂上戴著須彌山。 益州北院通禪師 起初參訪夾山（禪師名）。問道：『目前無法，意在目前，不是目前法，非耳目之所到』，難道不是和尚您說的嗎？ 夾山說：是。 禪師於是掀翻禪床，叉手而立。 夾山禪師起來打了他一拄杖，禪師便下去了。 後來參訪洞山（禪師名）。洞山禪師上堂說法：『坐斷主人公（掌握自己的心），不落第二見（不落入相對的知見）』。 禪師從人群中走出來說：『須知有一人不合伴（要知道有一個人不與你為伴）』。 洞山說：『仍然是第二見』。 禪師便掀翻禪床。 洞山說：『上座（對僧人的尊稱）你要做什麼？』 禪師說：『等我舌頭爛掉的時候，就向和尚您說』。 後來辭別洞山禪師，打算進入嶺南地區。 洞山說：『要小心飛猿嶺，那裡很險峻』。 禪師沉默良久。 洞山呼喚：『通阇黎（對僧人的尊稱）』。 禪師應諾。 洞山說：『為什麼不入嶺去？』 禪師因此有所領悟，便不再入嶺。 後來住持一方，上堂說法：各位，有什麼事情拿出來討論。 如果是上上根機的人，就不需要這樣。 如果是中下根機的人，就必須徹底剷除門頭戶底，讓他們乾乾淨淨的，不要陷入泥水中。 第一要快速省事，必須無（無所求）。
【English Translation】 English version: Monk: Please, Master, give direct guidance. Master: How was the tune just now? Monk asked: The ancients said, 'Truth' is established because of 'delusion,' and 'truth' is revealed from 'delusion.' Is that so? Master: It is so. Monk: What is 'truth'? Master: Not mixing food (not clinging to various thoughts). Monk: What is 'delusion'? Master: Arising thoughts, clinging to external objects. Monk: Removing these two paths, how can one attain the state of perfect and constant abiding? Master: Not respecting the Goddess of Merit (not clinging to goodness), who would dislike the Dark Woman (not disliking evil)? Monk asked: The road of Jiufeng (place name), everyone has known since ancient times, the supreme vehicle (the ultimate goal of Buddhism), please Master expound it. The Master raised his whisk. Monk said: The assembly is listening attentively, hoping you can bestow compassionate guidance. Master said: In clear waves, one can see fish and dragons appear; in swift waves, one can reveal the superb fishing skills. Monk said: If it weren't for long-term study, how would I know today's (teaching)? Master said: Life has no fixed destination, just like the image in a mirror, complete and perfect. Monk asked: What is the meaning of the Patriarch's coming from the West (the true purpose of Bodhidharma's arrival in China from the West)? Master: Who else are you asking? Monk said: In that case, the entirety of the student (me) is (the Patriarch's coming from the West). Master: On top of Mount Sumeru (the sacred mountain in Buddhism), one wears Mount Sumeru. Chan Master Tong of Beiyuan Monastery in Yizhou Initially, he visited Master Jiashan (Chan Master's name). He asked: 'There is no Dharma before the eyes, the meaning is before the eyes, it is not the Dharma before the eyes, it is beyond what the ears and eyes can reach,' isn't that what you, Master, said? Jiashan said: Yes. The Chan Master then overturned the Zen bed, stood with his hands folded. Chan Master Jiashan got up and struck him with a staff, and the Chan Master went down. Later, he visited Master Dongshan (Chan Master's name). Chan Master Dongshan ascended the hall and said: 'Sitting firmly as the master of oneself (mastering one's own mind), not falling into the second view (not falling into relative views)'. The Chan Master came out from the crowd and said: 'One must know that there is one person who does not accompany you (one must know that there is one person who does not associate with you)'. Dongshan said: 'It is still the second view'. The Chan Master then overturned the Zen bed. Dongshan said: 'What are you doing, Venerable Monk (a respectful term for monks)?' The Chan Master said: 'When my tongue rots, I will tell you, Master'. Later, he bid farewell to Chan Master Dongshan, intending to enter the Lingnan area. Dongshan said: 'Be careful of Feiyuan Ridge, it is very steep'. The Chan Master was silent for a long time. Dongshan called out: 'Dharma Master Tong (a respectful term for monks)'. The Chan Master responded. Dongshan said: 'Why not enter the ridge?' The Chan Master had some understanding because of this, and no longer entered the ridge. Later, he resided in a place, ascended the hall and said: 'Everyone, what matters do you have to discuss? If it is a person of the highest capacity, then there is no need for this. If it is a person of middle or lower capacity, then one must completely eradicate the door and threshold, so that they are clean and do not fall into the mud. The first thing is to quickly simplify matters, one must be without (without seeking anything).'
心去學得。千般萬般。祇成知解。與衲僧門下。有甚麼交。涉僧。問直須無心學時如何。師曰。不管系 問如何是佛。師曰。峭壁本無苔。灑墨圖斑駁 問二龍爭珠。誰是得者。師曰。得者失。曰不得者如何。師曰。還我珠來。問如何是清凈法身。師曰。無點污 問轉不得時如何。師曰。功不到 問如何是大富貴底人。師曰。如輪王寶藏。曰如何是赤窮底人。師曰。如酒店腰帶 問水灑不著時如何。師曰。乾剝剝地 問一槌便成時如何。師曰。不是偶然 問如何是祖師西來意。師曰。壁上畫枯松。遊蜂競采蕊。示滅。后敕謚證真禪師。
洞山道全禪師
問先洞山。如何是出離之要。山曰。阇黎。足下煙生。師當下契悟。更不他游。云居進語曰。終不敢孤負和尚足下煙生。山曰。步步元者。即是功到。暨洞山圓寂。眾請踵跡住持 僧問。佛入王宮。豈不是大聖再來。師曰。護明不下生。曰爭奈六年苦行何。師曰。幻人呈幻事。曰非幻者如何。師曰。王宮覓不得 問清凈行者。不入涅槃。破戒比丘。不入地獄時如何。師曰。度盡無遺影。還他越涅槃 問極目千里。是甚麼風範。師曰。是阇黎風範。曰未審和尚風範如何。師曰。不布婆娑眼。
京兆蜆子和尚
不知何許人。事蹟頗異。居無定所。自
【現代漢語翻譯】 現代漢語譯本 用心去學習。千種萬種，最終只是成為知解（通過思考理解佛法）。與我們禪宗門下，有什麼關係呢？僧人問：『如果必須無心學習，那該如何是好？』 禪師說：『不用管它。』 僧人問：『什麼是佛？』 禪師說：『峭壁原本沒有苔蘚，（有人）灑墨在上面，試圖畫出斑駁的樣子。』 僧人問：『兩條龍爭奪寶珠，誰是得到的人？』 禪師說：『得到的人就是失去的人。』 （僧人）說：『那麼沒有得到的人怎麼樣呢？』 禪師說：『把寶珠還給我。』 僧人問：『什麼是清凈法身？』 禪師說：『沒有一點污垢。』 僧人問：『轉不過來的時候該怎麼辦？』 禪師說：『功夫不到家。』 僧人問：『如何才是大富大貴的人？』 禪師說：『如同轉輪王的寶藏。』 （僧人）說：『如何才是赤貧的人？』 禪師說：『如同酒店的腰帶（誰都可以用）。』 僧人問：『水潑不著的時候該怎麼辦？』 禪師說：『乾巴巴的。』 僧人問：『一錘子就能完成的時候該怎麼辦？』 禪師說：『不是偶然。』 僧人問：『什麼是祖師西來意（達摩祖師從西方來到中國的目的）？』 禪師說：『墻壁上畫著枯萎的松樹，遊動的蜜蜂爭相採摘花蕊。』 （禪師）圓寂后，皇帝下令追諡為證真禪師。
洞山道全禪師
（有僧人）問先洞山禪師：『什麼是出離（輪迴）的關鍵？』 洞山禪師說：『阇黎（梵語，意為弟子），你的腳下生煙。』 這位禪師當下就領悟了，不再四處遊歷。云居禪師進一步說：『始終不敢辜負和尚您腳下生煙（的教誨）。』 洞山禪師說：『步步都是原本的樣子，就是功夫到家。』 洞山禪師圓寂后，大家請他繼承洞山禪師的衣缽，主持寺院。僧人問：『佛陀進入王宮，豈不是大聖再次降臨？』 禪師說：『護明菩薩（釋迦摩尼佛的前身）沒有下生。』 （僧人）說：『那六年的苦行又怎麼說呢？』 禪師說：『幻化的人呈現幻化的事。』 （僧人）說：『那麼非幻化的人怎麼樣呢？』 禪師說：『在王宮裡找不到。』 僧人問：『清凈的修行者，不入涅槃；破戒的比丘，不入地獄，那他們會怎麼樣呢？』 禪師說：『度盡一切，不留一絲痕跡，讓他超越涅槃。』 僧人問：『極目遠眺千里，是什麼樣的風範？』 禪師說：『是你的風範。』 （僧人）說：『不知道和尚您的風範如何？』 禪師說：『不展示婆娑眼（形容眼睛轉動很快）。』
京兆蜆子和尚
不知道是什麼地方的人，事蹟非常特別。居無定所，自己
【English Translation】 English version Learning with the mind only results in intellectual understanding. What does that have to do with us, the Chan (Zen) practitioners? A monk asked: 'If one must learn without the mind, how should it be done?' The master said: 'Don't bother about it.' A monk asked: 'What is Buddha?' The master said: 'The steep cliff originally has no moss; someone splatters ink on it, trying to create a mottled pattern.' A monk asked: 'Two dragons are fighting for a pearl; who is the winner?' The master said: 'The one who gains is the one who loses.' (The monk) said: 'What about the one who doesn't gain?' The master said: 'Return the pearl to me.' A monk asked: 'What is the pure Dharma body?' The master said: 'Without a speck of dirt.' A monk asked: 'What should be done when one cannot turn (the mind)?' The master said: 'The effort is not enough.' A monk asked: 'What is a person of great wealth and nobility?' The master said: 'Like the treasure of a Chakravartin (wheel-turning king).' (The monk) said: 'What is a person of utter poverty?' The master said: 'Like the belt of a tavern (anyone can use it).' A monk asked: 'What should be done when water cannot be splashed on?' The master said: 'Completely dry.' A monk asked: 'What should be done when something can be accomplished with one strike?' The master said: 'It's not accidental.' A monk asked: 'What is the meaning of the Patriarch's (Bodhidharma's) coming from the West?' The master said: 'On the wall is painted a withered pine tree; wandering bees compete to gather pollen.' After his death, the emperor posthumously conferred the title of Chan Master Zhengzhen.
Chan Master Dongshan Daoquan
(A monk) asked the former Chan Master Dongshan: 'What is the key to liberation (from samsara)?' Chan Master Dongshan said: 'Upādhyāya (Sanskrit term for disciple), smoke is rising from under your feet.' This Chan master immediately understood and no longer traveled elsewhere. Chan Master Yunju further said: 'I will never fail to live up to the smoke rising from under your feet (your teaching), venerable master.' Chan Master Dongshan said: 'Every step is the original state; that is when the effort has reached its goal.' After Chan Master Dongshan passed away, everyone invited him to inherit Dongshan's legacy and preside over the monastery. A monk asked: 'The Buddha entering the royal palace, isn't that the great sage coming again?' The master said: 'Hu Ming Bodhisattva (the previous life of Sakyamuni Buddha) did not descend.' (The monk) said: 'Then what about the six years of ascetic practice?' The master said: 'An illusory person presents illusory events.' (The monk) said: 'Then what about the non-illusory person?' The master said: 'Cannot be found in the royal palace.' A monk asked: 'A pure practitioner does not enter Nirvana; a precept-breaking Bhikkhu (monk) does not enter hell; then what will happen to them?' The master said: 'Liberate everything without leaving a trace, allowing him to transcend Nirvana.' A monk asked: 'Looking as far as the eye can see for a thousand miles, what kind of demeanor is that?' The master said: 'That is your demeanor.' (The monk) said: 'I don't know what your demeanor is, venerable master?' The master said: 'Do not display the Posa eyes (describing eyes that move very quickly).'
The Venerable Xianzi of Jingzhao
It is not known where he came from; his deeds are very unusual. He lived in no fixed place, and himself
印心於洞山。混俗閩川。不畜道具。不循律儀。冬夏唯披一衲。逐日沿江岸。采掇鰕蜆。以充其腹。暮即宿東山白馬廟紙錢中。居民目為蜆子和尚 華嚴靜聞之。欲決真假。先潛入紙錢中。深夜師歸。嚴把住曰。如何是祖師西來意。師遽答曰。神前酒檯盤。嚴放手曰。不虛與我同根生 嚴后赴莊宗詔。入長安。師亦先至。每日歌唱自拍。或乃佯狂。泥雪去來。俱無軌跡。厥後不知所終。
臺州幽棲道幽禪師
鏡清問。如何是少父。師曰。無標的曰。無標的。以為少父耶。師曰。有甚麼過。曰祇如少父作么生。師曰。道者是甚麼心行 問如何是佛。師曰。汝不信是眾生。曰學人大信。師曰。若作勝解。即受群邪 問如何是道。師曰。但有路可上。更高人也行曰如何是道中人。師曰。解驅云里信 師一日齋時入堂白槌曰。白大眾。眾舉頭。師曰。且吃飯 師將示滅。僧問。和尚百年後。向甚麼處去。師曰。迢然迢然。言訖坐亡。
越州乾峰和尚
上堂。法身有三種病。二種光。須是一一透得。始解歸家穩坐。須知更有向上一竅在。雲門出問。庵內人。為甚麼不知庵外事。師呵呵大笑。門曰。猶是學人疑處。師曰。子是甚麼心行。門曰。也要和尚相委。師曰。直須與么始解穩坐。門應喏喏 上堂。
【現代漢語翻譯】 現代漢語譯本 印心於洞山（地名）。混跡于閩川（現在的福建一帶）。不擁有任何器具，不遵循任何戒律。冬夏只穿一件僧衣，每天沿著江岸，採集小蝦小蟹來充飢。晚上就睡在東山白馬廟的紙錢堆里。當地居民稱他為蜆子和尚。華嚴靜聞聽說了這件事，想要辨別真假。先偷偷地藏在紙錢堆里。深夜，蜆子和尚回來，靜聞一把抓住他，問道：『如何是祖師西來意？』蜆子和尚立刻回答說：『神前酒檯盤。』靜聞放開手說：『不虛與我同根生。』靜聞後來應莊宗（後唐莊宗，923年-926年）的詔令，前往長安。蜆子和尚也先到了那裡，每天唱歌，或者裝瘋賣傻，在泥濘的雪地裡來來往往，都沒有軌跡。之後就不知道他的最終去向了。
臺州幽棲道幽禪師
鏡清問道：『如何是少父？』禪師說：『無標的。』鏡清說：『無標的，就認為是少父嗎？』禪師說：『有什麼過錯嗎？』鏡清說：『那麼少父是怎麼做的呢？』禪師說：『道者是什麼心行？』鏡清問：『如何是佛？』禪師說：『你不相信自己是眾生。』鏡清說：『學人深信。』禪師說：『如果作勝解，就會受到群邪的干擾。』鏡清問：『如何是道？』禪師說：『只要有路可以上，更高的人也可以行走。』鏡清說：『如何是道中人？』禪師說：『解驅云里信。』 禪師有一天在齋飯時進入佛堂，敲擊木槌說：『白大眾。』大眾抬頭看。禪師說：『且吃飯。』禪師將要示寂，僧人問：『和尚百年之後，向什麼地方去？』禪師說：『迢然迢然。』說完就坐化了。
越州乾峰和尚
上堂說法，『法身有三種病，兩種光。必須一一透徹理解，才能安穩地回到家。須知更有向上的一竅在。』雲門（雲門文偃禪師）出來問道：『庵內人，為什麼不知道庵外事？』禪師呵呵大笑。雲門說：『還是學人疑惑的地方。』禪師說：『子是什麼心行？』雲門說：『也要和尚您來告訴我。』禪師說：『必須這樣才能安穩地坐著。』雲門回答：『喏喏。』上堂說法。
【English Translation】 English version Imprinted his mind on Dongshan (place name). Mingled with the world in Minchuan (present-day Fujian area). Possessed no tools and did not follow any precepts. In winter and summer, he only wore one robe. Every day, he walked along the riverbank, collecting small shrimps and crabs to fill his belly. In the evening, he slept in the paper money pile of the Baima Temple in Dongshan. The local residents called him 'Shrimp Monk'. When Hua Yan Jingwen heard about this, he wanted to distinguish the truth from falsehood. He first secretly hid in the paper money pile. Late at night, the Shrimp Monk returned, and Jingwen grabbed him and asked, 'What is the meaning of the Patriarch's coming from the West?' The Shrimp Monk immediately replied, 'The wine table in front of the gods.' Jingwen released him and said, 'It is not false that we share the same roots.' Later, Jingwen went to Chang'an (present-day Xi'an) at the invitation of Emperor Zhuangzong of the Later Tang Dynasty (923-926). The Shrimp Monk also arrived there first, singing every day, or pretending to be crazy, coming and going in the muddy snow, without any trace. After that, no one knew where he ended up.
Chan Master Daoyou of Youqi Temple in Taizhou
Jingqing asked, 'What is the young father?' The Chan Master said, 'No mark.' Jingqing said, 'Is it considered the young father because there is no mark?' The Chan Master said, 'What fault is there?' Jingqing said, 'Then how does the young father act?' The Chan Master said, 'What is the mind practice of the Daoist?' Jingqing asked, 'What is Buddha?' The Chan Master said, 'You do not believe that you are a sentient being.' Jingqing said, 'The student deeply believes.' The Chan Master said, 'If you make a superior understanding, you will be disturbed by evil spirits.' Jingqing asked, 'What is the Dao?' The Chan Master said, 'As long as there is a road to go up, even higher people can walk.' Jingqing said, 'What is a person in the Dao?' The Chan Master said, 'Understands how to drive the letter in the clouds.' One day, during the meal, the Chan Master entered the hall and struck the gavel, saying, 'Announce to the assembly.' The assembly looked up. The Chan Master said, 'Just eat.' When the Chan Master was about to pass away, a monk asked, 'Where will the Master go after a hundred years?' The Chan Master said, 'Far, far away.' After saying that, he sat and passed away.
Zen Master Qianfeng of Yuezhou
Ascending the hall, he said, 'The Dharmakaya has three kinds of sickness and two kinds of light. You must thoroughly understand each one before you can return home and sit securely. You must know that there is still an upward aperture.' Yunmen (Zen Master Yunmen Wenyan) came out and asked, 'Why does the person inside the hermitage not know the affairs outside the hermitage?' The Chan Master laughed loudly. Yunmen said, 'It is still the place where the student is doubtful.' The Chan Master said, 'What is your mind practice?' Yunmen said, 'I also want the Master to tell me.' The Chan Master said, 'You must be like this to sit securely.' Yunmen replied, 'Yes, yes.' Ascending the hall to preach.
舉一不得。舉二放過。一著落在第二。雲門出衆曰。昨日有人從天臺來。卻往徑山去。師曰。典座來日不得普請。便下座 問僧。甚處來。曰天臺。師曰。見說石橋作兩段。是否。曰和尚甚處得這訊息來。師曰。將謂華頂峰前客。元是平田莊里人 問如何得出三界去。師曰。喚院主來。趁出這僧著 師問眾僧。輪迴六趣。具甚麼眼。眾無對 問如何是超佛越祖之談。師曰。老僧問聻。曰和尚問則且置。師曰。老僧問。尚不奈何說甚麼超佛越祖之談 問十方薄伽梵。一路涅槃門。未審。路頭在甚麼處。師以拄杖畫曰。在這裡(僧后請益雲門。門拈起扇子曰。扇子𨁝跳。上三十三天。筑著帝釋鼻孔。東海鯉魚。打一棒雨似盆傾會么)。
吉州禾山和尚
僧問。學人慾伸一問。師還答否。師曰。禾山答汝了也 問如何是西來意。師曰。禾山大頂 問如何是和尚家風。師曰。滿目青山起白雲。曰或遇客來如何祇待。師曰。滿盤無味醍醐果 問無言童子居何國土。師曰。當軒木馬嘶風切。
明州天童咸啟禪師
問伏龍。甚處來。曰伏龍來。師曰。還伏得龍么。曰不曾伏這畜生。師曰。且坐喫茶 簡大德問。學人卓卓上來。請師的的。師曰。我這裡一屙便了。有甚麼卓卓的的。曰和尚恁么答話。更買草鞋
行腳好。師曰。近前來。簡近前。師曰。祇如老僧恁么答。過在甚麼處。簡無對。師便打 問如何是本來無物。師曰。石潤元含玉。礦異自生金 問如何是真常流注。師曰。涓滴無移。
潭州寶蓋山和尚
僧問。一間無漏舍。合是何人居。師曰。無名不掛體。曰還有位也無。師曰。不處 問如何是寶蓋。師曰。不從人天得。曰如何是寶蓋中人。師曰。不與時人知。曰佛來時如何。師曰。覓他路不得 問世界壞時。此物何處去。師曰。千聖尋不得。曰時人如何歸向。師曰。直須似他去。曰還有的當也無。師曰。不立標則 問不居正位底人。如何行履。師曰。紅焰叢中駿馬嘶。
澧州欽山文邃禪師
福州人。少依杭州大慈中。受業時巖。頭雪峰在眾睹師吐論知是法器。相率遊方。二大士。各承德山印記。師雖屢激揚。而終然凝滯。一日問德山曰。天王也恁么道。龍潭也恁么道。未審和尚作么生道。山曰。汝試舉天王龍潭道底看。師擬進語。山便打。師被打。歸延壽堂曰。是則是打我太煞。巖頭曰汝恁么道。他后不得道見德山來 後於洞山。言下發解。乃為之嗣。年二十七。止於欽山。大眾前嘗舉參洞山時語。山問。甚麼處來。師曰。大慈來。曰還見大慈么師曰。見曰。色前見。色后見。師曰。非
【現代漢語翻譯】 現代漢語譯本 行腳僧問道。師父說：『近前來。』行腳僧走近前。師父說：『就像老僧這樣回答，過錯在什麼地方？』行腳僧無言以對。師父便打了他。 問：『如何是本來無一物？』師父說：『石頭潤澤原本就蘊含著玉，礦石奇異自然會產生金。』 問：『如何是真常流注？』師父說：『哪怕一涓一滴都不會移動。』
潭州寶蓋山和尚
僧人問：『一間沒有煩惱的屋舍，應該是什麼人居住？』師父說：『無名無慾的人不被形體所束縛。』僧人說：『還有地位嗎？』師父說：『不執著于任何處所。』 問：『如何是寶蓋（指寶蓋山）？』師父說：『不是從人或天神那裡得到的。』僧人說：『如何是寶蓋山中的人？』師父說：『不被世人所瞭解。』僧人說：『佛來的時候怎麼樣？』師父說：『找不到其他的路。』 問：『世界毀滅的時候，這個東西到哪裡去？』師父說：『千聖也找不到。』僧人說：『世人如何歸向？』師父說：『必須像它一樣。』僧人說：『還有確定的目標嗎？』師父說：『不設立標準。』 問：『不居於正位的人，如何行走？』師父說：『紅色的火焰叢中駿馬嘶鳴。』
澧州欽山文邃禪師
（文邃禪師）是福州人，年輕時依止杭州大慈寺。在受業時，巖頭和雪峰都在大眾中，看到文邃禪師的言論，知道他是法器。他們一起遊歷四方。這兩位大士，各自繼承了德山（德山宣鑒）的印記。文邃禪師雖然屢次激揚，但最終仍然凝滯不通。一天，文邃禪師問德山（德山宣鑒）說：『天王也這麼說，龍潭也這麼說，不知道和尚您怎麼說？』德山（德山宣鑒）說：『你試著舉出天王和龍潭怎麼說的。』文邃禪師剛要說話，德山（德山宣鑒）就打了他。文邃禪師被打后，回到延壽堂說：『是這樣沒錯，但是打我太狠了。』巖頭說：『你這樣說，以後就不能說見過德山（德山宣鑒）了。』 後來在洞山（洞山良價）處，文邃禪師在言語下開悟，於是成為洞山（洞山良價）的嗣法弟子。二十七歲時，住在欽山。在大眾面前，文邃禪師曾經舉起參洞山（洞山良價）時的對話。洞山（洞山良價）問：『從哪裡來？』文邃禪師說：『從大慈寺來。』洞山（洞山良價）說：『還見到大慈寺嗎？』文邃禪師說：『見到了。』洞山（洞山良價）說：『在色（指物質現象）前見到，還是在色后見到？』文邃禪師說：『不是在色前，也不是在色后。』
【English Translation】 English version A traveling monk asked. The master said, 'Come closer.' Jian (the monk's name) came closer. The master said, 'Just like this old monk answering, where is the fault?' Jian was speechless. The master then struck him. Asked, 'What is originally nothing?' The master said, 'The stone is moist and originally contains jade; the ore is strange and naturally produces gold.' Asked, 'What is true constant flow?' The master said, 'Not a drop moves.'
Baogai Mountain (Treasure Canopy Mountain) Monk of Tanzhou
A monk asked, 'A leak-free hut, who should live in it?' The master said, 'The nameless and desireless are not bound by the body.' The monk said, 'Is there also a position?' The master said, 'Not dwelling anywhere.' Asked, 'What is Baogai (Treasure Canopy Mountain)?' The master said, 'Not obtained from humans or gods.' The monk said, 'What is a person in Baogai Mountain?' The master said, 'Not known by the people of the time.' The monk said, 'What is it like when the Buddha comes?' The master said, 'Cannot find another way.' Asked, 'When the world is destroyed, where does this thing go?' The master said, 'A thousand sages cannot find it.' The monk said, 'How do people of the time return?' The master said, 'Must be like it.' The monk said, 'Is there a definite goal?' The master said, 'Not establishing standards.' Asked, 'How does a person who does not dwell in the correct position walk?' The master said, 'A steed neighs in a cluster of red flames.'
Zen Master Qinshan Wensui (Literary Profundity) of Lizhou
Wensui (Literary Profundity) was from Fuzhou. In his youth, he relied on Daci (Great Compassion) Temple in Hangzhou. When receiving instruction, Yantou (Cliff Head) and Xuefeng (Snow Peak) were among the assembly, and seeing Wensui's (Literary Profundity's) discourse, they knew he was a vessel of the Dharma. They traveled together in all directions. These two great masters each inherited the seal of Deshan (Virtue Mountain, Deshan Xuanjian). Although Wensui (Literary Profundity) repeatedly stirred up (questions), he ultimately remained stagnant and uncomprehending. One day, Wensui (Literary Profundity) asked Deshan (Virtue Mountain, Deshan Xuanjian), 'Tianwang (Heavenly King) also says it like that, Longtan (Dragon Pool) also says it like that, I don't know how the master says it?' Deshan (Virtue Mountain, Deshan Xuanjian) said, 'You try to cite what Tianwang (Heavenly King) and Longtan (Dragon Pool) said.' As Wensui (Literary Profundity) was about to speak, Deshan (Virtue Mountain, Deshan Xuanjian) struck him. After being struck, Wensui (Literary Profundity) returned to Yanshou Hall and said, 'It is so, but he hit me too hard.' Yantou (Cliff Head) said, 'If you say it like that, later you cannot say you have seen Deshan (Virtue Mountain, Deshan Xuanjian).' Later, at Dongshan (Cave Mountain, Dongshan Liangjie), Wensui (Literary Profundity) awakened upon hearing the words, and thus became Dongshan's (Cave Mountain, Dongshan Liangjie) Dharma heir. At the age of twenty-seven, he resided at Qinshan (Qin Mountain). In front of the assembly, Wensui (Literary Profundity) once cited the dialogue when he visited Dongshan (Cave Mountain, Dongshan Liangjie). Dongshan (Cave Mountain, Dongshan Liangjie) asked, 'Where do you come from?' Wensui (Literary Profundity) said, 'From Daci (Great Compassion) Temple.' Dongshan (Cave Mountain, Dongshan Liangjie) said, 'Did you see Daci (Great Compassion) Temple?' Wensui (Literary Profundity) said, 'I saw it.' Dongshan (Cave Mountain, Dongshan Liangjie) said, 'Did you see it before the form (material phenomena), or after the form?' Wensui (Literary Profundity) said, 'Not before the form, nor after the form.'
色前後見。洞山默置。師乃曰。此吾離師太早。不盡師意 僧問。如何是祖師西來意。師曰。梁公曲尺。志公剪刀 問一切諸佛。及諸佛法。皆從此經出。如何是此經。師曰。常轉。曰未審經中說甚麼。師曰。有疑請問 問如何是和尚家風。師曰。錦繡銀香囊。風吹滿路香。巖頭聞。令僧去曰。傳語十八子。好好事潘郎 有僧寫師真呈。師曰。還似我也無。僧無對。師自代曰。眾僧看取 德山侍者來參。才禮拜。師把住曰。還甘欽山與么也無。者曰。某甲。卻悔久住德山。今日無言可對。師乃放手曰。一任祇對。者撥開胸曰。且聽某通氣一上。師曰。德山門下。即得這裡一點用不著。者曰。久聞欽山不通人情。師曰。累他德山眼目。參堂去 師與巖頭雪峰坐次。洞山行茶來。師乃閉眼。洞曰。甚麼處去來。曰入定來。洞曰。定本無門。從何而入 師入浴院。見僧踏水輪。僧乃問訊。師曰。幸自轆轆地轉。何須恁么。曰不恁么又爭得。師曰。若不恁么。欽山眼堪作甚麼。曰作么生是師眼。師以手作撥眉勢。曰和尚又何得恁么。師曰。是我恁么。你便不恁么。僧無對。師曰。索戰無功。一場氣悶。良久乃問曰。會么。曰不會。師曰。欽山為汝擔取一半 師與巖頭雪峰過江西。到一茶店。喫茶次。師曰。不會轉身通氣者。不
【現代漢語翻譯】 現代漢語譯本 僧人問：『什麼是色（Rupa，物質）之前和之後所見到的？』洞山（Dongshan，禪師名）沉默不語。欽山（Qinshan，禪師名，即提問者）於是說：『我離開老師太早了，沒有完全領會老師的意圖。』 僧人問：『如何是祖師西來意（Bodhidharma's intention in coming from the West，達摩祖師從西方來到中國的真正意圖）？』欽山說：『梁公（Liang Gong，人名）的曲尺，志公（Zhi Gong，人名）的剪刀。』 問：『一切諸佛（Buddhas）及諸佛法（Buddha-dharma），皆從此經出，如何是此經？』欽山說：『常轉。』問：『未審經中說什麼？』欽山說：『有疑請問。』 問：『如何是和尚家風？』欽山說：『錦繡銀香囊，風吹滿路香。』巖頭（Yantou，禪師名）聽聞后，派僧人去說：『傳話給十八子（指欽山），好好事潘郎（Pan Lang，人名）。』 有僧人畫了欽山的畫像呈上。欽山說：『還像我嗎？』僧人無言以對。欽山自己回答說：『眾僧看取。』 德山（Deshan，禪師名）的侍者來參拜。剛一禮拜，欽山抓住他說：『還甘心欽山這樣嗎？』侍者說：『我後悔在德山住久了，今天無言可對。』欽山於是放開手說：『任你回答。』侍者撥開胸口說：『且聽我通一口氣。』欽山說：『德山門下，即使得到一點，這裡也用不著。』侍者說：『久聞欽山不通人情。』欽山說：『連累了德山的眼目，去參堂吧。』 欽山與巖頭、雪峰（Xuefeng，禪師名）坐在一起。洞山端茶過來。欽山於是閉上眼睛。洞山說：『什麼地方去來？』欽山說：『入定來。』洞山說：『定本無門，從何而入？』 欽山進入浴院，看見僧人踩水輪。僧人於是問訊。欽山說：『幸好它自己轆轆地轉，何須這樣？』僧人說：『不這樣又怎麼行？』欽山說：『若不這樣，欽山的眼睛堪作什麼？』僧人說：『作么生是師眼？』欽山用手作撥眉毛的姿勢。說：『和尚又何得這樣？』欽山說：『是我這樣，你便不這樣。』僧人無言以對。欽山說：『索戰無功，一場氣悶。』良久才問：『會么？』說：『不會。』欽山說：『欽山為你擔取一半。』 欽山與巖頭、雪峰經過江西。到一家茶店，喫茶時。欽山說：『不會轉身通氣者，不』（未完）
【English Translation】 English version A monk asked: 'What is seen before and after Rupa (form, matter)?' Dongshan (a Chan master) remained silent. Qinshan (the questioner, also a Chan master) then said: 'I left my teacher too early and did not fully understand his intention.' A monk asked: 'What is Bodhidharma's intention in coming from the West (the true intention of Bodhidharma's arrival in China from the West)?' Qinshan said: 'Liang Gong's (a person's name) set square, Zhi Gong's (a person's name) scissors.' Asked: 'All Buddhas and Buddha-dharma come from this sutra. What is this sutra?' Qinshan said: 'Constantly turning.' Asked: 'I don't know what the sutra says?' Qinshan said: 'If you have doubts, please ask.' Asked: 'What is the family style of the abbot?' Qinshan said: 'Embroidered silver sachet, the wind blows fragrance all over the road.' Yantou (a Chan master), upon hearing this, sent a monk to say: 'Tell the eighteen sons (referring to Qinshan), take good care of Pan Lang (a person's name).' A monk presented a portrait of Qinshan. Qinshan said: 'Does it resemble me?' The monk had no reply. Qinshan answered himself: 'Everyone, take a look.' A attendant of Deshan (a Chan master) came to pay respects. As soon as he bowed, Qinshan grabbed him and said: 'Are you willing to accept Qinshan like this?' The attendant said: 'I regret staying at Deshan for too long, and today I have nothing to say.' Qinshan then released his hand and said: 'Answer as you wish.' The attendant opened his chest and said: 'Let me catch my breath.' Qinshan said: 'Even if you gain a little under Deshan, it is useless here.' The attendant said: 'I have long heard that Qinshan is unsympathetic.' Qinshan said: 'It has troubled Deshan's eyes. Go to the meditation hall.' Qinshan, Yantou, and Xuefeng (a Chan master) were sitting together. Dongshan brought tea. Qinshan then closed his eyes. Dongshan said: 'Where have you been?' Qinshan said: 'Coming from Samadhi (meditative state).' Dongshan said: 'Samadhi has no gate, from where did you enter?' Qinshan entered the bathhouse and saw a monk stepping on a water wheel. The monk then greeted him. Qinshan said: 'Fortunately, it turns by itself, why do you need to do this?' The monk said: 'If I don't do this, how can it work?' Qinshan said: 'If it doesn't work like this, what are Qinshan's eyes for?' The monk said: 'What are the master's eyes like?' Qinshan made a gesture of plucking his eyebrows with his hand. Said: 'Why does the abbot do this?' Qinshan said: 'If I do this, then you don't do this.' The monk had no reply. Qinshan said: 'Seeking a battle is useless, a burst of frustration.' After a long time, he asked: 'Do you understand?' Said: 'I don't understand.' Qinshan said: 'Qinshan will take half of it for you.' Qinshan, Yantou, and Xuefeng passed through Jiangxi. Arriving at a tea shop, while drinking tea. Qinshan said: 'Those who cannot turn around and breathe, do not' (incomplete)
得茶吃。頭曰。若恁么我定不得茶吃。峰曰。某甲亦然。師曰。這兩個老漢。話頭也不識。頭曰。甚處去也。師曰。布袋。里老鴉。雖活如死。頭退後曰。看看。師曰。奯公且置。存公作么生。峰以手畫一圓相。師曰。不得不問。頭呵呵曰。太遠生。師曰。有口不得茶吃者多 巨良禪客參。禮拜了。便問。一鏃破三關時如何。師曰。放出關中主看。良曰。恁么則知過必改。師曰。更待何時。良曰。好只箭放不著所在。便出去。師曰。且來阇黎。良回首。師下禪床。擒住曰。一鏃破三關。即且置。試為欽山發箭看。良擬議師。打七棒曰。且聽個亂統漢。疑三十年。有僧舉似同安察。安曰良公雖解發箭要。且未中的。僧便問。未審如何得中的去。安曰。關中主是甚麼人。僧回舉似師。師曰。良公若解恁么。也免得欽山口。然雖如此。同安不是好心。亦須看過始得 僧參。師豎起拳曰。開即成掌。五指參差。如今為拳。必無高下。汝道。欽山還通商量也無。僧近前。卻豎起拳。師曰。你恁么。祇是個無開合漢。曰未審和尚如何接人。師曰。我若接人。共汝一般去也。曰特來參師也。須吐露個訊息。師曰。汝若特來。我須吐露。曰便請。師便打。僧無語。師曰。守株待兔。枉用心神 上堂。橫按拄杖。顧視大眾曰。有么有么。
【現代漢語翻譯】 現代漢語譯本： 有人獻茶給欽山文邃禪師（Qīnshān Wénsùi Chánshī）。文邃禪師說：『喝茶。』那人說：『如果這樣，我就喝不到茶了。』另一人說：『我也是這樣。』文邃禪師說：『這兩個老傢伙，連話頭都不懂。』那人問：『去哪裡了？』文邃禪師說：『像布袋里的老鴉，雖然活著卻如同死去。』那人退後說：『看看。』文邃禪師說：『奯公（Huò Gōng）的事情暫且放下，存公（Cún Gōng）又該如何呢？』另一人用手畫了一個圓圈。文邃禪師說：『不得不問。』那人呵呵笑著說：『太遠了。』文邃禪師說：『有口卻喝不到茶的人很多。』 巨良禪客來參拜。禮拜完畢后，便問：『一箭射穿三關時，會是怎樣？』文邃禪師說：『放出關中的主人來看看。』巨良說：『這樣就知道有過必改。』文邃禪師說：『更待何時？』巨良說：『好箭卻找不到射中的地方。』說完便要離開。文邃禪師說：『且慢，阇黎（shélí，意為「弟子」）。』巨良回頭。文邃禪師走下禪床，抓住他說：『一箭射穿三關的事情暫且放下，試著為欽山（Qīnshān）射一箭看看。』巨良猶豫不決。文邃禪師打了他七棒，說：『且聽這個胡說八道的人，疑惑了三十年。』有僧人把這件事告訴了同安察禪師（Tóng'ān Chá Chánshī）。同安察禪師說：『巨良（Jùliáng）雖然懂得射箭的要領，但還沒有射中。』僧人便問：『不知如何才能射中？』同安察禪師說：『關中的主人是什麼人？』僧人回來把這話告訴了文邃禪師。文邃禪師說：『巨良（Jùliáng）如果能這樣理解，也能免於欽山（Qīnshān）的責難。然而即便如此，同安（Tóng'ān）也不是好心，也必須加以考察才行。』 有僧人來參拜。文邃禪師豎起拳頭說：『張開就是手掌，五指參差不齊。如今握成拳頭，必然沒有高下之分。你說，欽山（Qīnshān）還能通情達理嗎？』僧人走上前，也豎起拳頭。文邃禪師說：『你這樣，只是個不會開合的人。』僧人說：『特地來參拜禪師，必須吐露個訊息。』文邃禪師說：『你如果特地來，我就必須吐露。』僧人說：『請。』文邃禪師便打了他。僧人無話可說。文邃禪師說：『守株待兔，枉費心神。』 上堂說法。文邃禪師橫著拄杖，看著大眾說：『有嗎？有嗎？』
【English Translation】 English version: Someone offered tea to Chan Master Qinshan Wensui (Qīnshān Wénsùi Chánshī). Chan Master Wensui said, 'Have tea.' That person said, 'If it's like this, I won't be able to have tea.' Another person said, 'I'm the same.' Chan Master Wensui said, 'These two old fellows don't even understand the topic.' That person asked, 'Where did it go?' Chan Master Wensui said, 'Like an old crow in a cloth bag, although alive, it's as good as dead.' That person stepped back and said, 'Let's see.' Chan Master Wensui said, 'Let's put aside the matter of Huogong (Huò Gōng) for now, what about Cun Gong (Cún Gōng)?' The other person drew a circle with his hand. Chan Master Wensui said, 'I have to ask.' That person chuckled and said, 'Too far.' Chan Master Wensui said, 'There are many who have mouths but cannot have tea.' Zen traveler Juliang (Jùliáng) came to pay respects. After bowing, he asked, 'What is it like when one arrow pierces through three barriers?' Chan Master Wensui said, 'Release the master in the barrier and see.' Juliang said, 'In that case, one knows to correct mistakes.' Chan Master Wensui said, 'When are you going to wait?' Juliang said, 'A good arrow cannot find a place to hit.' Then he left. Chan Master Wensui said, 'Wait, Venerable (shélí, meaning 'disciple').' Juliang turned his head. Chan Master Wensui stepped down from the Zen seat, grabbed him and said, 'Let's put aside the matter of one arrow piercing through three barriers for now, try shooting an arrow for Qinshan (Qīnshān) and see.' Juliang hesitated. Chan Master Wensui hit him seven times and said, 'Listen to this nonsense, doubting for thirty years.' A monk told Chan Master Tongan Cha (Tóng'ān Chá Chánshī) about this. Chan Master Tongan Cha said, 'Although Juliang (Jùliáng) understands the essentials of shooting arrows, he has not yet hit the mark.' The monk then asked, 'I don't know how to hit the mark?' Chan Master Tongan Cha said, 'Who is the master in the barrier?' The monk returned and told Chan Master Wensui about this. Chan Master Wensui said, 'If Juliang (Jùliáng) can understand it this way, he can also avoid Qinshan's (Qīnshān) blame. However, even so, Tongan (Tóng'ān) is not well-intentioned, and must also be examined.' A monk came to pay respects. Chan Master Wensui raised his fist and said, 'Opening it becomes a palm, the five fingers are uneven. Now clenched into a fist, there is certainly no distinction between high and low. Tell me, can Qinshan (Qīnshān) still be reasonable?' The monk stepped forward and also raised his fist. Chan Master Wensui said, 'You are just someone who doesn't know how to open and close.' The monk said, 'I came specifically to visit the master, I must reveal a message.' Chan Master Wensui said, 'If you came specifically, I must reveal it.' The monk said, 'Please.' Chan Master Wensui then hit him. The monk was speechless. Chan Master Wensui said, 'Waiting for a rabbit by a stump, wasting your mind.' Ascending the hall to preach. Chan Master Wensui held his staff horizontally, looked at the crowd and said, 'Is there? Is there?'
如無欽山唱菩薩蠻去也。啰啰哩哩。便下座 師與道士論義士。立義曰。粗言及細語。皆歸第一義。師曰。道士是佛家奴。士曰。太粗生。師曰。第一義何在。士無語。
瑞州九峰通玄禪師
郢州程氏子。初參德山。後於洞山。言下有省。住后。僧問。自心他心。得相見否。師曰。自己尚不見。他人何可觀 問罪福之性。如何了達。得無同異。師曰。絺绤不禦寒 問僧。近自何來。曰閩嶺。師曰。遠涉不易。曰不難。動步便到。師曰。有不動步者么。曰有。師曰。爭得到此間。僧無對。師便打。師于唐昭宗乾寧丙辰二月十七日。晨興誡門人曰。無虛度光陰。無虛消信施。既已出家。唯道是履。名大丈夫。於是寂然在定。至三月二十日乃化。壽六十有三。坐四十有二夏。
青原下六世
曹山寂禪師法嗣
瑞州洞山道延禪師
因曹山垂語曰。有一人向萬丈崖頭。騰身直下。此是甚麼人。眾無對。師出曰。不存。山曰。不存個甚麼。師曰。始得撲不碎。山深肯之 後有僧問。請和尚密付真心。師曰。欺這裡無人作么。
撫州金峰從志玄明禪師
僧問。如何是金峰正主。師曰。此去鎮縣不遙。阇黎莫造次。曰何不道取。師曰。口如磉盤 問千峰萬峰。那個是金峰。師乃斫額
【現代漢語翻譯】 現代漢語譯本 如無欽山唱《菩薩蠻》離開了。啰啰哩哩。隨即下座。師父與道士辯論義理。道士立論說：『粗俗的言語和細微的言語，都歸於第一義。』師父說：『道士是佛家的奴僕。』道士說：『太粗魯了。』師父說：『第一義在哪裡？』道士無言以對。
瑞州九峰通玄禪師
郢州程氏之子。最初參拜德山（禪師名號），後來在洞山（禪師名號）。在言語之下有所領悟。住持寺院后，有僧人問：『自心和他心，能夠相見嗎？』師父說：『自己尚且不能見到，他人怎麼可以觀察？』問：『罪福的性質，如何才能瞭解通達？有沒有相同和不同？』師父說：『粗細的麻布不能抵禦寒冷。』問僧人：『最近從哪裡來？』答：『閩嶺。』師父說：『遠道跋涉不容易。』答：『不難，動步就到。』師父說：『有沒有不動步的人？』答：『有。』師父說：『怎麼能到這裡？』僧人無言以對。師父就打了他。禪師在唐昭宗乾寧丙辰年（896年）二月十七日，早晨起來告誡門人說：『不要虛度光陰，不要白白消耗信徒的佈施。既然已經出家，只有道才是應該履行的。』堪稱大丈夫。於是在寂靜中入定。到三月二十日圓寂。享年六十三歲。坐禪四十二個夏天。
青原下六世
曹山寂禪師法嗣
瑞州洞山道延禪師
因為曹山（禪師名號）垂示說：『有一個人向萬丈懸崖，縱身直下。這是什麼人？』眾人無言以對。道延禪師出來說：『不存。』曹山說：『不存什麼？』道延禪師說：『才能夠粉身碎骨。』曹山深深地認可了他。後來有僧人問：『請和尚秘密地傳授真心。』道延禪師說：『欺騙這裡沒有人嗎？』
撫州金峰從志玄明禪師
僧人問：『如何是金峰的正主？』師父說：『從這裡到鎮縣不遠。你不要輕舉妄動。』問：『為什麼不說出來？』師父說：『口像磉盤一樣。』問：『千峰萬峰，哪個是金峰？』師父於是用刀砍自己的額頭。
【English Translation】 English version Ruwu Qinshan sang 'Bodhisattva Barbarian' and left. Lala lili. Then he stepped down from the seat. The master debated with a Taoist about righteousness. The Taoist established his argument, saying, 'Crude words and subtle words all return to the first principle.' The master said, 'The Taoist is a servant of the Buddhist family.' The Taoist said, 'Too crude.' The master said, 'Where is the first principle?' The Taoist was speechless.
Zen Master Tongxuan of Jiufeng, Ruizhou
A son of the Cheng family in Yingzhou. He initially visited Deshan (Zen master's name), and later Dongshan (Zen master's name). He had an awakening upon hearing the words. After residing in the temple, a monk asked, 'Can the self-mind and the other-mind meet?' The master said, 'One cannot even see oneself, how can one observe others?' Asked, 'How can one understand the nature of sin and blessing? Are they the same or different?' The master said, 'Coarse and fine linen cannot keep out the cold.' Asked a monk, 'Where have you come from recently?' He replied, 'From Minling.' The master said, 'It is not easy to travel far.' He replied, 'It is not difficult, one arrives with a step.' The master said, 'Are there those who do not take a step?' He replied, 'Yes.' The master said, 'How did they get here?' The monk was speechless. The master then struck him. The Zen master, on the seventeenth day of the second month of the Bingchen year of Qianning during the reign of Emperor Zhaozong of Tang (896 AD), arose in the morning and admonished his disciples, saying, 'Do not waste time, do not waste the offerings of believers. Since you have left home, only the Way should be followed.' He was worthy of being called a great man. Then he entered samadhi in silence. He passed away on the twentieth day of the third month. He lived to be sixty-three years old, having spent forty-two summers in meditation.
Sixth Generation under Qingyuan
Successor of Zen Master Jiji of Caoshan
Zen Master Daoyan of Dongshan, Ruizhou
Because Caoshan (Zen master's name) gave a teaching, saying, 'There is a person who leaps straight down from a ten-thousand-zhang cliff. What kind of person is this?' The crowd was speechless. Zen Master Daoyan came out and said, 'Non-existence.' Caoshan said, 'Non-existence of what?' Zen Master Daoyan said, 'Only then can one be crushed to pieces.' Caoshan deeply acknowledged him. Later, a monk asked, 'Please, Master, secretly transmit the true mind.' Zen Master Daoyan said, 'Are you deceiving that there is no one here?'
Zen Master Congzhi Xuanming of Jinfeng, Fuzhou
A monk asked, 'What is the true master of Jinfeng?' The master said, 'It is not far from here to the town. Do not act rashly.' Asked, 'Why not say it?' The master said, 'The mouth is like a millstone base.' Asked, 'Of the thousand peaks and ten thousand peaks, which is Jinfeng?' The master then chopped his forehead.
問千山無雲萬里絕霞時如何。師曰。飛猿嶺。那邊何不吐卻 問如何是西來意。師曰。壁邊有鼠耳 問如何是和尚家風。師曰。金峰門前。無五里牌 新到參。師曰。不用通時暄第一句道將來。曰孟春猶寒。伏惟和尚。師曰。猶有這個在。曰不可要人點檢去也。師曰。誰。僧指自身。師曰。不妨遭人點檢 拈起枕子示僧曰。一切人喚作枕子。金峰道不是。僧曰。未審和尚喚作甚麼。師拈起枕子。僧曰。恁么則依而行之。師曰。你喚作甚麼。僧曰。枕子師曰。落在金峰窠里 僧掃地次。師問。作甚麼。僧豎超苕帚。師曰。猶有這個在。曰和尚適來。見個甚麼。師豎起拄杖 僧參。才入方丈。師便打。僧曰。是是。師又打。僧曰。不是不是。師作禮拜勢。僧作拓勢。師曰。老僧眼暗。阇黎耳聾。曰將飯餵魚。還須克己。師曰。施食得長壽報。曰和尚年多少。師曰。不落數量。曰長壽者誰。師曰。金峰曰。果然眼昏。師曰。是是 問僧。甚處來。僧近前良久。師曰。阇黎參見甚麼人。曰參甚麼碗。師曰。金峰有過。曰是是。師良久 師問僧。甚處來。曰東國來。師曰。作么生過得金峰關。曰公驗分明。師曰。試呈似金峰看。僧展兩手。師曰。金峰關。從來無人過得。曰和尚還過得么。師曰。波斯吃胡椒 問僧。姓甚麼。曰
姓何師。曰至今。不脫。俗曰因師致得。師曰。若恁么過在金峰。曰不敢。師曰。灼然金峰有過 僧問訊次。師把住曰。輒不得向人道。我有一則因緣。舉似你。僧作聽勢。師與一掌。僧曰。為甚麼打某甲。師曰。我要這話行 看經次。駢道者來。師擎起經。作攬衣勢。以目視之。駢提起坐具。以目視師。師曰。一切人道你會禪。駢曰。和尚作么生。師笑曰。草賊大敗 問是身無知。如土木瓦石。此意如何。師下禪床。扭僧耳朵。僧負痛作聲。師曰。今日始捉著個無知漢。僧作禮。出去。師召阇黎。僧回首。師曰。若到堂中。不可舉著。曰何故。師曰。大有人。笑金峰老婆心 上堂。老僧二十年前。有老婆心。二十年後。無老婆心。僧問。如何是二十年前有老婆心。師曰。問凡答凡。問聖答聖。曰。如何是二十年後無老婆心。師曰。問凡不答凡。問聖不答聖 師見僧來。乃舉手曰。此是大人分上事。你試通個訊息看。曰某甲不欲瞞和尚。師曰。知孝養人。也還稀有。曰莫是大人分上事么。師曰。老僧瞞阇黎。曰到這裡不易辨白。師曰。灼然灼然。僧禮拜。師曰。發足何處。曰祇這裡。師曰。不唯自瞞。兼瞞老僧 上堂。我若舉來。又恐遭人唇吻。不舉又遭人笑怪。于其中間。如何即是。有僧才出。師便歸方丈。至晚。
【現代漢語翻譯】 現代漢語譯本 這位老師姓何，有人問他：『至今還不脫俗嗎？』俗人說：『因為老師您才得以開悟。』老師說：『如果這樣，過錯就在金峰（寺名，此處指老師自己）了。』那人說：『不敢當。』老師說：『顯然金峰有過錯。』 一位僧人前來問訊，老師抓住他說：『千萬不要對別人說，我有一段因緣要告訴你。』僧人做出傾聽的樣子，老師打了他一掌。僧人說：『為什麼打我？』老師說：『我要讓這件事傳開。』 老師在看經書，駢道者來了。老師舉起經書，做出整理衣服的樣子，用眼睛看著他。駢道者提起坐具，用眼睛看著老師。老師說：『所有人都說你會禪。』駢道者說：『和尚您怎麼說？』老師笑著說：『草寇大敗。』 有人問：『這個身體沒有知覺，如同土木瓦石，這是什麼意思？』老師走下禪床，扭僧人的耳朵。僧人疼痛地叫出聲。老師說：『今天才抓住一個無知的人。』僧人作揖，出去了。老師叫道：『阇黎（梵語，意為弟子）。』僧人回頭。老師說：『如果到了堂中，不可提起這件事。』僧人問：『為什麼？』老師說：『很多人會笑金峰（寺名，此處指老師自己）老婆心切。』 老師上堂說法：『老僧二十年前，有老婆心；二十年後，沒有老婆心。』僧人問：『什麼是二十年前有老婆心？』老師說：『問凡答凡，問聖答聖。』僧人問：『什麼是二十年後沒有老婆心？』老師說：『問凡不答凡，問聖不答聖。』 老師看見僧人來，就舉起手說：『這是大人分上的事，你試著傳遞個訊息看看。』僧人說：『我不想欺瞞和尚。』老師說：『知道孝養人，也很稀有。』僧人問：『莫非是大人分上的事嗎？』老師說：『老僧欺瞞阇黎。』僧人說：『到這裡不容易辨別清楚。』老師說：『確實如此，確實如此。』僧人禮拜。老師問：『從哪裡出發？』僧人說：『就在這裡。』老師說：『不只自己欺瞞自己，還欺瞞老僧。』 老師上堂說法：『我如果說出來，又恐怕遭到別人議論；不說出來，又遭到別人嘲笑。在這中間，應該怎麼辦呢？』有僧人剛要出來，老師就回到方丈室了。直到晚上。
【English Translation】 English version A teacher named He was asked, 'Even now, do you not shed the mundane?' A layman said, 'It is because of you, teacher, that I was able to attain enlightenment.' The teacher said, 'If that is so, the fault lies with Jin Feng (temple name, referring to the teacher himself here).' The person said, 'I dare not say that.' The teacher said, 'Clearly, Jin Feng is at fault.' A monk came to pay respects. The teacher grabbed him and said, 'Do not tell anyone, I have a karmic connection to tell you.' The monk made a listening gesture, and the teacher slapped him. The monk said, 'Why did you hit me?' The teacher said, 'I want this story to spread.' The teacher was reading scriptures, and Taoist Pian came. The teacher raised the scriptures, made a gesture of tidying his clothes, and looked at him. Taoist Pian raised his seat cushion and looked at the teacher. The teacher said, 'Everyone says you understand Chan.' Taoist Pian said, 'What does the abbot say?' The teacher laughed and said, 'The bandit army is utterly defeated.' Someone asked, 'This body has no awareness, like earth, wood, tiles, and stones. What does this mean?' The teacher stepped down from the meditation platform and twisted the monk's ear. The monk cried out in pain. The teacher said, 'Today I have finally caught an ignorant person.' The monk bowed and left. The teacher called out, 'Shramana (Sanskrit, meaning disciple).' The monk turned his head. The teacher said, 'If you go to the hall, do not mention this matter.' The monk asked, 'Why?' The teacher said, 'Many people will laugh at Jin Feng's (temple name, referring to the teacher himself here) motherly concern.' The teacher ascended the platform to preach: 'Twenty years ago, this old monk had a motherly heart; twenty years later, I have no motherly heart.' A monk asked, 'What is having a motherly heart twenty years ago?' The teacher said, 'Answer the mundane with the mundane, answer the sacred with the sacred.' The monk asked, 'What is not having a motherly heart twenty years later?' The teacher said, 'Do not answer the mundane with the mundane, do not answer the sacred with the sacred.' The teacher saw a monk coming and raised his hand, saying, 'This is a matter for great people; try to pass on a message and see.' The monk said, 'I do not want to deceive the abbot.' The teacher said, 'It is rare to know how to be filial.' The monk asked, 'Could it be a matter for great people?' The teacher said, 'The old monk is deceiving the Shramana.' The monk said, 'It is not easy to discern clearly here.' The teacher said, 'Indeed, indeed.' The monk bowed. The teacher asked, 'Where did you set off from?' The monk said, 'Right here.' The teacher said, 'Not only do you deceive yourself, but you also deceive the old monk.' The teacher ascended the platform to preach: 'If I speak, I fear being criticized by others; if I do not speak, I will be ridiculed. In between, what should I do?' A monk was about to come forward, but the teacher returned to his room. Until evening.
別僧請益曰。和尚今日。為甚不答這僧話。師曰。大似失錢遭罪 問僧。你還知金峰一句子么。曰知來久矣。師曰作么生。僧便喝。師良久。僧曰。金峰一句。今日粉碎。師曰。老僧。大曾問人。唯有阇黎門風峭峻。曰不可。須要人點檢。師曰。真鍮不博金 問如何是非言之言。師曰。不加文彩 問四海晏清時如何。師曰。猶是階下漢 上堂。事存涵蓋。合理應箭鋒拄。還有人道得么。如有人道得。金峰分半院。與他住。時。有僧出作禮。師曰。相見易得好。共住難為人。便下座 僧辭。師問。何處去。曰不敢妄通訊息。師曰。若到諸方。切忌道著金峰為人處。曰已領尊旨。師曰。忽有人問。你作么生。僧提起袈裟角。師曰。捷弱於阇黎 后住金陵報國院示滅。敕謚廣圓禪師。塔曰歸寂。
襄州鹿門山處真禪師
僧問。如何是和尚家風。師曰。有鹽無醋。曰忽遇客來如何祇待。師曰。柴門草戶。謝子遠來 問如何是道人。師曰。口似鼻孔 問祖祖相傳。傳甚麼物。師曰。金襕袈裟 問如何是函中般若。師曰。佛殿挾頭六百卷 問和尚百年後。向甚麼處去。師曰。山下李家使牛去。曰還許學人相隨也無。師曰。汝若相隨。莫同頭角。曰諾。師曰。合到甚麼處。曰佛眼辨不得。師曰。若不放過。亦是茫茫 問
【現代漢語翻譯】 現代漢語譯本 有僧人向金峰和尚請教說：『和尚今天為什麼不回答那位僧人的話？』金峰和尚說：『很像丟了錢還遭罪。』問僧人：『你還知道金峰的一句話嗎？』僧人說：『知道很久了。』金峰和尚說：『怎麼說？』僧人便大喝一聲。金峰和尚沉默良久。僧人說：『金峰的一句話，今天粉碎了。』金峰和尚說：『老僧我曾經問過很多人，只有你這位法師的門風峻峭。』僧人說：『不敢當，需要人來指點。』金峰和尚說：『真鍮（一種黃銅）不與黃金相比。』有人問：『什麼是是非言語的言語？』金峰和尚說：『不加任何文采。』有人問：『天下太平的時候如何？』金峰和尚說：『仍然是臺階下的臣民。』金峰和尚上堂說法：『事情存在於涵蓋中，合理應以箭鋒相拄。還有人能說得出來嗎？如果有人能說得出來，金峰分一半院落給他住。』當時，有僧人出來行禮。金峰和尚說：『相見容易，共同居住卻很難。』便下座。有僧人告辭。金峰和尚問：『去哪裡？』僧人說：『不敢胡亂透露訊息。』金峰和尚說：『如果到了各處，切記不要說出金峰的為人處世。』僧人說：『已經領會您的旨意。』金峰和尚說：『如果有人問你，你怎麼辦？』僧人提起袈裟角。金峰和尚說：『你比我還敏捷。』後來金峰和尚住在金陵報國院示寂，朝廷敕封謚號為廣圓禪師，塔名為歸寂。
襄州鹿門山處真禪師
有僧人問：『什麼是和尚的家風？』處真禪師說：『有鹽無醋。』僧人說：『忽然有客人來如何招待？』處真禪師說：『柴門草戶，感謝您遠道而來。』有人問：『什麼是道人？』處真禪師說：『嘴巴像鼻孔。』有人問：『祖祖相傳，傳的是什麼東西？』處真禪師說：『金襕袈裟（高級袈裟）。』有人問：『什麼是函中的般若（智慧）？』處真禪師說：『佛殿旁邊有六百卷經書。』有人問：『和尚百年之後，去什麼地方？』處真禪師說：『到山下李家去使牛。』僧人說：『還允許學人跟隨嗎？』處真禪師說：『你如果跟隨，不要長著同樣的頭角。』僧人說：『好的。』處真禪師說：『應該到什麼地方？』僧人說：『佛眼也辨認不出來。』處真禪師說：『如果不放過，也是茫茫然。』有人問：
【English Translation】 English version A monk asked Jin Feng (Golden Peak) Abbot, 'Why didn't the Abbot answer that monk's question today?' Jin Feng (Golden Peak) Abbot said, 'It's much like losing money and suffering for it.' He asked a monk, 'Do you still know Jin Feng's (Golden Peak's) one sentence?' The monk said, 'I've known it for a long time.' Jin Feng (Golden Peak) Abbot said, 'How is it?' The monk then shouted loudly. Jin Feng (Golden Peak) Abbot remained silent for a long time. The monk said, 'Jin Feng's (Golden Peak's) one sentence is shattered today.' Jin Feng (Golden Peak) Abbot said, 'This old monk has asked many people, but only your Dharma master's style is so stern.' The monk said, 'I dare not, I need someone to point it out.' Jin Feng (Golden Peak) Abbot said, 'Brass cannot compete with gold.' Someone asked, 'What is the speech of right and wrong?' Jin Feng (Golden Peak) Abbot said, 'Without adding any embellishments.' Someone asked, 'What is it like when the world is peaceful?' Jin Feng (Golden Peak) Abbot said, 'Still a subject beneath the steps.' Jin Feng (Golden Peak) Abbot ascended the Dharma hall and said, 'The matter exists in the box and cover, it should be met with the tip of an arrow. Is there anyone who can say it? If someone can say it, Jin Feng (Golden Peak) will give half of the monastery for him to live in.' At that time, a monk came out and bowed. Jin Feng (Golden Peak) Abbot said, 'It's easy to meet, but difficult to live together.' Then he descended from the seat. A monk bid farewell. Jin Feng (Golden Peak) Abbot asked, 'Where are you going?' The monk said, 'I dare not rashly reveal the news.' Jin Feng (Golden Peak) Abbot said, 'If you go to various places, be sure not to talk about Jin Feng's (Golden Peak's) way of being.' The monk said, 'I have already received your instructions.' Jin Feng (Golden Peak) Abbot said, 'If someone asks you, what will you do?' The monk raised the corner of his kasaya (Buddhist robe). Jin Feng (Golden Peak) Abbot said, 'You are quicker than I am.' Later, Jin Feng (Golden Peak) Abbot resided at Jinling Bao Guo Monastery and passed away. The imperial court bestowed the posthumous title of Chan Master Guang Yuan (Vast Perfection), and the stupa (burial pagoda) was named Gui Ji (Returning to Stillness).
Chan Master Chu Zhen (True Abode) of Lumen Mountain in Xiangzhou
A monk asked, 'What is the Abbot's family style?' Chu Zhen (True Abode) Chan Master said, 'Having salt but no vinegar.' The monk said, 'How should I treat guests if they suddenly arrive?' Chu Zhen (True Abode) Chan Master said, 'A thatched cottage with a wooden door, thank you for coming from afar.' Someone asked, 'What is a Daoist?' Chu Zhen (True Abode) Chan Master said, 'The mouth is like the nostrils.' Someone asked, 'What is passed down from ancestor to ancestor?' Chu Zhen (True Abode) Chan Master said, 'A gold-embroidered kasaya (Buddhist robe).' Someone asked, 'What is prajna (wisdom) in the box?' Chu Zhen (True Abode) Chan Master said, 'Six hundred volumes of scriptures next to the Buddha hall.' Someone asked, 'Where will the Abbot go after a hundred years?' Chu Zhen (True Abode) Chan Master said, 'Go to the Li family at the foot of the mountain to herd cattle.' The monk said, 'Is it permissible for the student to follow?' Chu Zhen (True Abode) Chan Master said, 'If you follow, do not have the same horns.' The monk said, 'Yes.' Chu Zhen (True Abode) Chan Master said, 'Where should you go?' The monk said, 'The Buddha's eye cannot recognize it.' Chu Zhen (True Abode) Chan Master said, 'If you don't let go, it's also a vast expanse.' Someone asked:
如何是鹿門高峻處。師曰。汝還曾上主山也無 問如何是禪。師曰。鸞鳳入雞籠。曰如何是道。師曰。藕絲牽大象。 問劫火洞然。大千俱壞。未審此個還壞也無。師曰。臨崖看滸眼。特地一場愁 問如何是和尚轉身處。師曰。昨夜三更。失卻枕子 問一句下豁然時如何。師曰。汝是誰家子 上堂。一片凝然光燦爛。擬意追尋卒難見。瞥然撞著豁人情。大事分明總成辦。實快活無繫絆。萬兩黃金終不換。任他千聖出頭來。總是向渠影中現。
撫州曹山慧霞了悟禪師
僧問。佛未出世時如何。師曰。曹山不如。曰出世后如何。師曰。不如曹山 問四山相逼時如何。師曰。曹山在里許。曰還求出也無。師曰。在里許即求出 僧侍立。師曰。道者可煞熱。曰是。師曰。祇如熱向甚處迴避。曰向鑊湯爐炭里迴避。師曰。祇如鑊湯爐炭。又作么生迴避。曰眾苦不能到。
華州草菴法義禪師
僧問。如何是祖師西來意。師曰爛炒浮漚飽滿吃 問擬心即差。如何進道。師曰。有人常擬為甚麼不差。曰此猶是和尚分上事。師曰。紅焰蓮花朵朵開 問如何是和尚得力處。師曰。如盲似聾。曰不會。師曰。恰與老僧同參。
撫州曹山光慧玄悟禪師
上堂。良久曰。雪峰和尚。為人如金翅鳥。入海取龍
【現代漢語翻譯】 現代漢語譯本 問：什麼是鹿門山高峻的地方？ 師父說：你可曾上過主山嗎？ 問：什麼是禪（Dhyana，一種冥想狀態）？ 師父說：鸞鳳飛入雞籠。 問：什麼是道（Dharma，宇宙的真理或法則）？ 師父說：藕絲牽動大象。 問：劫火洞然，大千世界都毀壞了，請問這個（指本性或真如）還會毀壞嗎？ 師父說：臨崖觀看水滸，徒增一場憂愁。 問：什麼是和尚轉身的地方？ 師父說：昨夜三更，丟了枕頭。 問：一句之下豁然開悟時如何？ 師父說：你是誰家的孩子？ 上堂開示：一片凝然的光芒燦爛，想要用意去追尋卻難以見到。忽然撞見，豁然開朗，大事分明，一切都辦妥了。真是快樂無拘無束，萬兩黃金也不換。任憑千聖出世，也總是在這光芒的影子里顯現。 撫州曹山慧霞了悟禪師 僧人問：佛（Buddha，覺悟者）未出世時是什麼樣子？ 師父說：曹山不如。 問：出世后又是什麼樣子？ 師父說：不如曹山。 問：四山相逼時如何？ 師父說：曹山就在里頭。 問：還求出去嗎？ 師父說：在里頭就要求出去。 僧人侍立在旁。師父說：道者（修行人）可真熱啊！ 僧人說：是。 師父說：那麼這熱向哪裡迴避呢？ 僧人說：向鑊湯爐炭里迴避。 師父說：那麼鑊湯爐炭，又怎麼迴避呢？ 僧人說：眾苦不能到達。 華州草菴法義禪師 僧人問：什麼是祖師西來意（Bodhidharma's intention in coming from the West，達摩祖師從西方來到中國的真正意圖）？ 師父說：爛炒浮漚，飽滿地吃。 問：擬心即差（conceptual thought is a mistake），如何進道？ 師父說：有人常常擬心，為什麼不差？ 問：這還是和尚您自己分上的事。 師父說：紅焰蓮花朵朵開。 問：什麼是和尚您得力的地方？ 師父說：如盲似聾。 問：不會。 師父說：恰好和老僧一同參悟。 撫州曹山光慧玄悟禪師 上堂開示，良久后說：雪峰和尚，為人就像金翅鳥，入海取龍。
【English Translation】 English version Question: What is the high and steep place of Lumen Mountain? Master said: Have you ever been to the main mountain? Question: What is Dhyana (禪)? Master said: A phoenix enters a chicken coop. Question: What is Dharma (道)? Master said: A lotus root thread pulls an elephant. Question: When the fire of the kalpa (劫) blazes and the great chiliocosm (大千世界) is destroyed, will this (referring to the original nature or Suchness) also be destroyed? Master said: Looking at the Water Margin (滸眼) from the edge of a cliff only adds to the sorrow. Question: What is the place where the monk turns around? Master said: Last night, at the third watch (三更), I lost my pillow. Question: What happens when one suddenly awakens after a single phrase? Master said: Whose child are you? Ascending the hall, he said: A piece of solidified light is brilliant, but it is difficult to see when trying to pursue it with intention. Suddenly encountering it, one is enlightened, and the great matter is clearly understood and completely accomplished. It is truly joyful and unconstrained, and ten thousand taels of gold cannot exchange it. Let a thousand sages appear, they all appear in the shadow of this light. Chan Master Huixia Liaowu of Caoshan in Fuzhou A monk asked: What was it like when the Buddha (佛) had not yet appeared in the world? Master said: Caoshan is not as good. Question: What is it like after he appeared in the world? Master said: Not as good as Caoshan. Question: What happens when the four mountains are closing in? Master said: Caoshan is inside. Question: Do you still seek to get out? Master said: Being inside means seeking to get out. A monk stood in attendance. The Master said: Practitioner, it's terribly hot! The monk said: It is. Master said: Then where does this heat go to avoid it? The monk said: It avoids it in the cauldron of boiling water and the charcoal furnace. Master said: Then how does the cauldron of boiling water and the charcoal furnace avoid it? The monk said: Suffering cannot reach it. Chan Master Fayi of Cao'an in Huazhou A monk asked: What is Bodhidharma's intention in coming from the West (祖師西來意)? Master said: Rottenly stir-fried floating bubbles, eat them fully. Question: Conceptual thought is a mistake (擬心即差), how does one advance on the path? Master said: If someone constantly uses conceptual thought, why isn't it a mistake? Question: This is still something for the Master himself. Master said: Red flame lotuses bloom in every direction. Question: What is the Master's point of strength? Master said: Like a blind man, like a deaf man. Question: I don't understand. Master said: Just like the old monk, we study together. Chan Master Guanghui Xuanwu of Caoshan in Fuzhou Ascending the hall, after a long pause, he said: Venerable Xuefeng, his conduct is like a garuda (金翅鳥), entering the sea to capture a dragon.
相似。僧出問。未審和尚此間如何。師曰。甚處去來 問如何是西來的的意。師曰。不禮拜。更待何時 問如何是密傳底心。師良久。僧曰。恁么則徒勞側耳也。師喚侍者。來燒香著 問古人云。如紅爐上一點雪。意旨如何。師曰。惜取眉毛好 問如何指示。即得不昧去。師曰。不可雪上更加霜。曰。恁么則全因和尚去也。師曰。因個甚麼 問如何是妙明真性。師曰。款款莫磕損 上堂。良久。僧出曰。為眾竭力。禍出私門。未審放過不放過。師默然 問古人道。生也不道。死也不道。意旨如何。師良久。僧禮拜。師曰。會么。曰不會。師曰。也是廚寒甑足塵 上堂。舉拄杖曰。從上皆留此一路。方便接人。有僧出曰。和尚又是從頭起也。師曰。謝相委悉 問機關不轉。請師商量。師曰。啞得我口么 問路逢猛虎時如何。師曰。放憨作么。
撫州曹山羌慧智炬禪師
初問先曹山曰。古人提持那邊人。學人如何體悉。山曰。退步就已。萬不失一。師于言下。頓忘玄解。乃辭去遍參 至三祖。因看經次僧問。禪僧心不掛元字腳。何得多學。師曰。文字性異。法法體空。迷則句句瘡疣。悟則文文般若。茍無取捨。何害圓伊 后離三祖。到瑞州。眾請住龍泉。僧問。如何是文殊。師曰。不可有第二月也。曰即今事
【現代漢語翻譯】 現代漢語譯本： 僧人出來問道：『不知道和尚您這裡怎麼樣？』 曹山禪師說：『從哪裡來？』 僧人問：『如何是西來的真意？』 曹山禪師說：『不禮拜，更等待何時？』 僧人問：『如何是秘密傳授的心法？』 曹山禪師沉默良久。僧人說：『這樣看來就是白費力氣了。』 曹山禪師叫侍者：『來，燒香。』 僧人問：『古人說，如紅爐上一點雪，意旨如何？』 曹山禪師說：『珍惜你的眉毛吧。』 僧人問：『如何指示，才能不迷惑？』 曹山禪師說：『不可雪上加霜。』 僧人說：『這樣看來全靠和尚您了。』 曹山禪師說：『靠個什麼？』 僧人問：『如何是妙明真性？』 曹山禪師說：『慢慢地，不要碰壞了。』 曹山禪師上堂說法，沉默良久。僧人出來說：『為大眾竭盡全力，禍患出自私心。不知道是放過還是不放過？』 曹山禪師默然不語。 僧人問：『古人說，生也不說，死也不說，意旨如何？』 曹山禪師沉默良久。僧人禮拜。曹山禪師說：『會了嗎？』 僧人說：『不會。』 曹山禪師說：『也是廚房冷清，甑里積滿灰塵。』 曹山禪師上堂說法，舉起拄杖說：『歷代祖師都留下這一條路，方便接引人。』 有僧人出來說：『和尚您又是從頭開始啊。』 曹山禪師說：『謝謝你告訴我。』 僧人問：『機關不轉動，請老師商量。』 曹山禪師說：『能啞了我的口嗎？』 僧人問：『路上遇到猛虎時如何是好？』 曹山禪師說：『裝傻作什麼？』
撫州曹山羌慧智炬禪師
起初，慧炬禪師問先曹山禪師：『古人提持的是哪一邊的人？學人如何體會領悟？』 曹山禪師說：『退一步就合上了，萬無一失。』 慧炬禪師在言語之下，頓時忘卻玄妙的理解，於是辭別曹山禪師，遍參各地。 到三祖寺時，慧炬禪師因看經，有僧人問：『禪僧的心不掛在文字上，為何要多學？』 慧炬禪師說：『文字的性質不同，一切法的本體都是空。迷惑時，句句都是瘡疤；覺悟時，字字都是般若（Prajna，智慧）。如果無所取捨，又何妨圓滿呢？』 後來離開三祖寺，到達瑞州，大眾請慧炬禪師住在龍泉寺。有僧人問：『如何是文殊（Manjusri，智慧的象徵）？』 慧炬禪師說：『不可有第二個月亮。』 僧人說：『就是現在的事嗎？』
English version: A monk came out and asked: 'I don't know, how is it here with the Abbot?' Caoshan (Cao Mountain) Zen master said: 'Where did you come from?' A monk asked: 'What is the true meaning of the coming from the West?' Caoshan Zen master said: 'If you don't bow, when will you wait?' A monk asked: 'What is the secret transmission of the mind?' Caoshan Zen master was silent for a long time. The monk said: 'In that case, it's just a waste of effort.' Caoshan Zen master called the attendant: 'Come, burn incense.' A monk asked: 'An ancient person said, like a snowflake on a red furnace, what is the meaning?' Caoshan Zen master said: 'Cherish your eyebrows.' A monk asked: 'How to instruct, so as not to be confused?' Caoshan Zen master said: 'Do not add frost to snow.' The monk said: 'In that case, it all depends on you, Abbot.' Caoshan Zen master said: 'Depends on what?' A monk asked: 'What is the wonderful bright true nature?' Caoshan Zen master said: 'Slowly, don't break it.' Caoshan Zen master ascended the hall to give a Dharma talk, and was silent for a long time. A monk came out and said: 'Exhausting all efforts for the sake of the masses, misfortune comes from selfishness. I don't know whether to let it go or not?' Caoshan Zen master was silent. A monk asked: 'An ancient person said, not saying about birth, not saying about death, what is the meaning?' Caoshan Zen master was silent for a long time. The monk bowed. Caoshan Zen master said: 'Do you understand?' The monk said: 'I don't understand.' Caoshan Zen master said: 'It's also a cold kitchen, and the steamer is full of dust.' Caoshan Zen master ascended the hall to give a Dharma talk, raised his staff and said: 'All the past patriarchs have left this path, to conveniently receive people.' A monk came out and said: 'Abbot, you are starting from the beginning again.' Caoshan Zen master said: 'Thank you for letting me know.' A monk asked: 'The mechanism is not turning, please discuss it with the teacher.' Caoshan Zen master said: 'Can you make me mute?' A monk asked: 'What to do when encountering a fierce tiger on the road?' Caoshan Zen master said: 'What are you pretending to be foolish for?'
Zen Master Zhi Ju (Torch of Wisdom) of Caoshan Qianghui in Fuzhou
Initially, Zen Master Zhi Ju asked the former Caoshan Zen master: 'Which side of people do the ancients uphold? How does the student understand?' Caoshan Zen master said: 'Step back and you will be in accord, without any loss.' Zen Master Zhi Ju, upon hearing these words, immediately forgot his mysterious understanding, and then bid farewell to Caoshan Zen master to visit various places. When he arrived at the Sanzu Temple, Zen Master Zhi Ju was reading a sutra when a monk asked: 'The mind of a Zen monk is not attached to words, why study so much?' Zen Master Zhi Ju said: 'The nature of words is different, the essence of all dharmas is emptiness. When confused, every sentence is a sore; when enlightened, every word is Prajna (Prajna, wisdom). If there is no grasping or rejection, what harm is there in being complete?' Later, after leaving Sanzu Temple, he arrived in Ruizhou, and the public invited Zen Master Zhi Ju to reside at Longquan Temple. A monk asked: 'What is Manjusri (Manjusri, symbol of wisdom)?' Zen Master Zhi Ju said: 'There cannot be a second moon.' The monk said: 'Is it the present matter?'
【English Translation】 Modern Chinese translation: 僧人出來問道：『不知道和尚您這裡怎麼樣？』 曹山禪師說：『從哪裡來？』 僧人問：『如何是西來的真意？』 曹山禪師說：『不禮拜，更等待何時？』 僧人問：『如何是秘密傳授的心法？』 曹山禪師沉默良久。僧人說：『這樣看來就是白費力氣了。』 曹山禪師叫侍者：『來，燒香。』 僧人問：『古人說，如紅爐上一點雪，意旨如何？』 曹山禪師說：『珍惜你的眉毛吧。』 僧人問：『如何指示，才能不迷惑？』 曹山禪師說：『不可雪上加霜。』 僧人說：『這樣看來全靠和尚您了。』 曹山禪師說：『靠個什麼？』 僧人問：『如何是妙明真性？』 曹山禪師說：『慢慢地，不要碰壞了。』 曹山禪師上堂說法，沉默良久。僧人出來說：『為大眾竭盡全力，禍患出自私心。不知道是放過還是不放過？』 曹山禪師默然不語。 僧人問：『古人說，生也不說，死也不說，意旨如何？』 曹山禪師沉默良久。僧人禮拜。曹山禪師說：『會了嗎？』 僧人說：『不會。』 曹山禪師說：『也是廚房冷清，甑里積滿灰塵。』 曹山禪師上堂說法，舉起拄杖說：『歷代祖師都留下這一條路，方便接引人。』 有僧人出來說：『和尚您又是從頭開始啊。』 曹山禪師說：『謝謝你告訴我。』 僧人問：『機關不轉動，請老師商量。』 曹山禪師說：『能啞了我的口嗎？』 僧人問：『路上遇到猛虎時如何是好？』 曹山禪師說：『裝傻作什麼？』
撫州曹山羌慧智炬禪師
起初，慧炬禪師問先曹山禪師：『古人提持的是哪一邊的人？學人如何體會領悟？』 曹山禪師說：『退一步就合上了，萬無一失。』 慧炬禪師在言語之下，頓時忘卻玄妙的理解，於是辭別曹山禪師，遍參各地。 到三祖寺時，慧炬禪師因看經，有僧人問：『禪僧的心不掛在文字上，為何要多學？』 慧炬禪師說：『文字的性質不同，一切法的本體都是空。迷惑時，句句都是瘡疤；覺悟時，字字都是般若（Prajna，智慧）。如果無所取捨，又何妨圓滿呢？』 後來離開三祖寺，到達瑞州，大眾請慧炬禪師住在龍泉寺。有僧人問：『如何是文殊（Manjusri，智慧的象徵）？』 慧炬禪師說：『不可有第二個月亮。』 僧人說：『就是現在的事嗎？』
如何。師曰。正是第二月 問如何是如來語。師曰。猛風可繩縛 問如何履踐。即得不昧宗風。師曰。須知龍泉好手。曰請和尚好手。師曰。卻憶鐘子期 問古人道。若記一句論劫。作野狐精。未審古人意旨如何。師曰。龍泉僧堂未曾鎖。曰和尚如何。師曰。風吹耳朵 問如何是一句。師曰。無聞 問如何是聲前一句。師曰。恰似不道 問如何是和尚為人一句。師曰。汝是九色鹿 問抱璞投師時如何。師曰。不是自家珍。曰如何是自家珍。師曰。不啄不成器。
衡州育王山弘通禪師
僧問。混沌未分時如何。師曰。混沌。曰分后如何。師曰。混沌 上堂。釋迦如來四十九年。說不到底句。今夜山僧不避羞恥。與諸尊者共譚。良久曰。莫道錯珍重 問學人有病請師醫。師曰。將病來與汝醫。曰便。請師。曰還老僧藥價錢來 問曹源一路即不問。衡陽江畔事如何。師曰。紅爐焰上無根草。碧潭深處不逢魚 問心法雙亡時如何。師曰。三腳蝦蟆背大象 問如何是西來意。師曰。老僧毛豎 問如何是佛法大意。師曰。直待文殊過。即向你道。曰文殊過也。請和尚道。師便打 問如何是和尚家風。師曰。渾身不直五文錢。曰太貧寒生。師曰。古代如是。曰如何施設。師曰。隨家豐儉 問如何是急切處。師曰。針眼里
【現代漢語翻譯】 現代漢語譯本 問：如何？（僧人詢問什麼是道） 師（禪師）說：正是第二月。（指當下時節，意在說明道就在眼前） 問：如何是如來語？（如何是佛的教誨？） 師說：猛風可繩縛。（比喻佛語難以捉摸，不可言說） 問：如何履踐，即得不昧宗風？（如何修行才能不違背禪宗的宗旨？） 師說：須知龍泉好手。（要明白龍泉劍的精髓，比喻要掌握禪宗的精髓） 曰：請和尚好手。（請和尚展示禪宗的精髓） 師說：卻憶鐘子期。（想起了鐘子期，意指知音難覓，禪意難以言傳） 問：古人道，若記一句論劫，作野狐精。未審古人意旨如何？（古人說，如果執著於一句經文，就會變成野狐精。不知道古人的意思是什麼？） 師說：龍泉僧堂未曾鎖。（龍泉寺的僧堂沒有上鎖，意指禪宗的大門向所有人敞開，但需要自己去領悟） 曰：和尚如何？（和尚您怎麼看？） 師說：風吹耳朵。（風吹過耳朵，意指不執著于言語，要用心去體會） 問：如何是一句？（什麼是真理？） 師說：無聞。（沒有聽聞，意指真理不可言說，要用心去體會） 問：如何是聲前一句？（在聲音產生之前的那一句是什麼？） 師說：恰似不道。（就像沒有說一樣，意指真理不可言說） 問：如何是和尚為人一句？（如何是和尚教導人的一句話？） 師說：汝是九色鹿。（你就是九色鹿，意指每個人都有佛性，要認識自己） 問：抱璞投師時如何？（帶著未雕琢的玉石來拜師時，應該如何？） 師說：不是自家珍。（不是自己家裡的珍寶，意指要認識自己的本性） 曰：如何是自家珍？（什麼是自己家裡的珍寶？） 師說：不啄不成器。（不經過雕琢就不能成器，意指要經過修行才能成佛）
衡州育王山弘通禪師
僧問：混沌未分時如何？（天地未開闢時的狀態是什麼樣的？） 師說：混沌。（就是混沌的狀態） 曰：分后如何？（開闢之後呢？） 師說：混沌。（還是混沌的狀態，意指萬法歸一） 上堂：釋迦如來（公元前624-公元前544）四十九年，說不到底句。今夜山僧不避羞恥，與諸尊者共譚。良久曰：莫道錯珍重。（釋迦牟尼佛四十九年說法，也沒有說到究竟的真理。今晚我也不避羞恥，和各位一起探討。很久之後說：不要說錯了，要珍惜。） 問：學人有病請師醫。（學人有病，請師父醫治。） 師說：將病來與汝醫。（把病拿來，我給你醫治。） 曰：便請師。（那就請師父醫治。） 師說：還老僧藥價錢來。（把藥錢還給老僧。） 問：曹源一路即不問，衡陽江畔事如何？（曹源寺的路就不問了，衡陽江邊的事情怎麼樣？） 師說：紅爐焰上無根草，碧潭深處不逢魚。（紅色的爐火上沒有紮根的草，碧綠的深潭裡沒有魚，意指無處可尋，不可執著。） 問：心法雙亡時如何？（心和法都消失的時候怎麼樣？） 師說：三腳蝦蟆背大象。（三條腿的蛤蟆揹著大象，意指不可能的事情，不可思議。） 問：如何是西來意？（什麼是達摩祖師西來的真意？） 師說：老僧毛豎。（老僧汗毛都豎起來了，意指不可言說，只能體會。） 問：如何是佛法大意？（什麼是佛法的大意？） 師說：直待文殊過，即向你道。（等到文殊菩薩來了，就告訴你。） 曰：文殊過也。請和尚道。（文殊菩薩已經過去了，請和尚說。） 師便打。（禪師就打了他。） 問：如何是和尚家風？（什麼是和尚的家風？） 師說：渾身不直五文錢。（渾身上下不值五文錢，意指清貧。） 曰：太貧寒生。（太貧寒了。） 師說：古代如是。（古代就是這樣。） 曰：如何施設？（如何安排？） 師說：隨家豐儉。（隨各家的貧富情況而定。） 問：如何是急切處？（什麼是緊急的地方？） 師說：針眼里。（針眼里，意指非常狹窄，要抓住當下。）
【English Translation】 English version Question: What is it? The Master said: It is precisely the second month. (Referring to the present moment, implying that the Dao is right in front of you) Question: What is the language of the Tathagata? (What is the teaching of the Buddha?) The Master said: A fierce wind can be tied with ropes. (A metaphor for the elusiveness of the Buddha's words, which cannot be expressed in words) Question: How should one practice to avoid obscuring the Zen tradition? (How should one practice to avoid violating the tenets of Zen?) The Master said: You must know the skill of Longquan. (You must understand the essence of the Longquan sword, a metaphor for mastering the essence of Zen) Said: Please, Master, show your skill. (Please, Master, demonstrate the essence of Zen) The Master said: It reminds me of Zhong Ziqi. (Reminds me of Zhong Ziqi, implying that a kindred spirit is hard to find, and the meaning of Zen is difficult to express) Question: The ancients said, 'If you remember a single sentence for a kalpa, you will become a fox spirit.' I wonder what the ancients meant? The Master said: The monks' hall of Longquan has never been locked. (The monks' hall of Longquan Temple is not locked, implying that the door of Zen is open to all, but one needs to understand it oneself) Said: What about the Master? (What do you think, Master?) The Master said: The wind blows in the ears. (The wind blows in the ears, implying not to be attached to words, but to feel with the heart) Question: What is a single sentence? (What is the truth?) The Master said: No hearing. (No hearing, implying that the truth cannot be spoken, but must be felt with the heart) Question: What is the sentence before sound? (What is the sentence before the sound arises?) The Master said: It's just like not saying. (It's just like not saying, implying that the truth cannot be spoken) Question: What is the Master's sentence for the sake of others? (What is the Master's teaching for people?) The Master said: You are the nine-colored deer. (You are the nine-colored deer, implying that everyone has Buddha-nature, and you must know yourself) Question: What should one do when offering unpolished jade to a teacher? (What should one do when coming to a teacher with unpolished jade?) The Master said: It is not your own treasure. (It is not your own treasure, implying that you must recognize your own nature) Said: What is my own treasure? The Master said: It cannot be made into a vessel without pecking. (It cannot be made into a vessel without carving, implying that one must go through practice to become a Buddha)
Zen Master Hongtong of Yuwang Mountain in Hengzhou
A monk asked: What was it like when chaos was undivided? The Master said: Chaos. Said: What about after division? The Master said: Chaos. (Still chaos, implying that all dharmas return to one) Ascending the hall: Shakyamuni Buddha (624-544 BC) for forty-nine years, did not say the ultimate sentence. Tonight, this mountain monk does not avoid shame, and discusses with all of you venerable ones. After a long time, he said: Do not say it is wrong, cherish it. Question: A student is sick, please heal me. The Master said: Bring the sickness to me and I will heal you. Said: Then please, Master. The Master said: Return the old monk's medicine money. Question: I will not ask about the road to Caoyuan, what about the affairs on the banks of the Hengyang River? The Master said: There is no rootless grass on the flames of the red furnace, and no fish are found in the depths of the green pool. (Implying that there is nowhere to find, and one should not be attached) Question: What happens when both mind and dharma are extinguished? The Master said: A three-legged toad carries an elephant on its back. (A three-legged toad carries an elephant on its back, implying an impossible thing, incredible) Question: What is the meaning of the Westward Journey? The Master said: The old monk's hair stands on end. (The old monk's hair stands on end, implying that it cannot be spoken, only experienced) Question: What is the general meaning of the Buddha-dharma? The Master said: Wait until Manjushri passes by, and then I will tell you. Said: Manjushri has passed by. Please tell me, Master. The Master then hit him. Question: What is the Master's family style? The Master said: The whole body is not worth five coins. (The whole body is not worth five coins, implying poverty) Said: Too poor. The Master said: It was like this in ancient times. Said: How to arrange it? The Master said: According to the wealth and poverty of each family. Question: What is the urgent place? The Master said: The eye of a needle. (The eye of a needle, implying very narrow, grasp the present moment)
打筋斗 問如何是本來身。師曰。回光影里見方親。
衡州華光范禪師
僧問。如何是無縫塔。師指僧堂曰。此間僧堂無門戶 問僧。曾到紫陵么。曰曾到。師曰。曾到鹿門么。曰曾到。師曰。嗣紫陵即是。嗣鹿門即是。曰即今嗣和尚得么。師曰。人情不打即不可。便打 問。非隱顯處是和尚。那個是某甲。師曰。盡乾坤無一不是。曰此猶是和尚。那個是某甲。師曰。木人石女笑分明。
處州廣利容禪師
初住貞溪。僧參。師舉拂子曰。貞溪老僧。還具眼么。曰某甲不敢見和尚過。師曰。老僧死。在阇黎手裡也 問如何是和尚家風。師曰。謝阇黎道破 問西院拍手笑呵呵。意作么生。師曰。捲上簾子著 問自己不明。如何明得。師曰。不明。曰為甚麼不明。師曰。不見道自己事 問魯祖面壁。意作么生。師良久曰。還會么。曰不會。師曰。魯祖面壁 因郡守受代歸。師出送接話次。守問。和尚遠出山門。將甚麼物來。師曰。無盡之寶呈獻。守無對。後有人進語曰。便請。師曰。太守尊嚴 上堂。問千途路絕。思語不通時如何。師曰。猶是階下漢。曰如何是階上漢。師曰。龍樓不舉手。乃曰。作么生是尊貴底人。試道看。莫祇向長連床上。座地見他人不肯。忽被明眼人拶著。便向鐵圍山裡藏身
【現代漢語翻譯】 現代漢語譯本 打筋斗，問：『如何是本來身？』（如何是未被污染的本性？） 師（華光范禪師）說：『回光影里見方親。』（在反觀自性的光影中才能真正親近它。）
衡州華光范禪師
僧人問：『如何是無縫塔？』（如何是完美無缺的真理？） 師（華光范禪師）指著僧堂說：『此間僧堂無門戶。』（這裡的僧堂沒有門，意味著真理無處不在，不可分割。） 僧人問：『曾到紫陵么？』（你到過紫陵嗎？紫陵指紫陵山。） 答：『曾到。』 師（華光范禪師）說：『曾到鹿門么？』（你到過鹿門嗎？鹿門指鹿門山。） 答：『曾到。』 師（華光范禪師）說：『嗣紫陵即是，嗣鹿門即是。』（繼承紫陵的禪風就是它，繼承鹿門的禪風就是它。） 問：『即今嗣和尚得么？』（現在可以繼承和尚您的禪風嗎？） 師（華光范禪師）說：『人情不打即不可，便打。』（不打破人情執著是不行的，所以要打破它。） 問：『非隱顯處是和尚，那個是某甲？』（既不隱藏也不顯現的地方是和尚您，那麼哪個是我自己？） 師（華光范禪師）說：『盡乾坤無一不是。』（整個宇宙沒有一樣不是你。） 問：『此猶是和尚，那個是某甲？』（這仍然是和尚您，哪個是我自己？） 師（華光范禪師）說：『木人石女笑分明。』（木頭人和石頭女都會清楚地笑出來，意味著真性顯露時，一切分別都消失了。）
處州廣利容禪師
初到貞溪寺時，僧人蔘拜。 師（廣利容禪師）舉起拂子說：『貞溪老僧，還具眼么？』（貞溪的老和尚，還有眼力嗎？） 答：『某甲不敢見和尚過。』（我不敢說和尚您有什麼過錯。） 師（廣利容禪師）說：『老僧死，在阇黎手裡也。』（老僧的生死，都在你手裡。） 問：『如何是和尚家風？』（什麼是和尚您的家風？） 師（廣利容禪師）說：『謝阇黎道破。』（謝謝你點破。） 問：『西院拍手笑呵呵，意作么生？』（西院拍手大笑，是什麼意思？） 師（廣利容禪師）說：『捲上簾子著。』（把簾子捲起來。） 問：『自己不明，如何明得？』（自己不明白，如何才能明白？） 師（廣利容禪師）說：『不明。』 問：『為甚麼不明？』（為什麼不明白？） 師（廣利容禪師）說：『不見道自己事。』（沒聽說過自己的事情嗎？） 問：『魯祖面壁，意作么生？』（魯祖（菩提達摩）面壁，是什麼意思？） 師（廣利容禪師）良久說：『還會么？』（明白了嗎？） 答：『不會。』 師（廣利容禪師）說：『魯祖面壁。』（魯祖就是面壁。） 因為郡守卸任回鄉，師（廣利容禪師）出門迎接，在交談時。 郡守問：『和尚遠出山門，將甚麼物來？』（和尚您遠出山門，帶來了什麼東西？） 師（廣利容禪師）說：『無盡之寶呈獻。』（我獻上無盡的珍寶。） 郡守無言以對。後來有人進言說：『便請。』（那就請拿出來吧。） 師（廣利容禪師）說：『太守尊嚴。』（太守您太尊貴了。） 上堂說法時，問：『千途路絕，思語不通時如何？』（所有道路都斷絕，思慮言語都無法溝通時，怎麼辦？） 師（廣利容禪師）說：『猶是階下漢。』（仍然是臺階下的人。） 問：『如何是階上漢？』（什麼是臺階上的人？） 師（廣利容禪師）說：『龍樓不舉手。』（在龍樓上不用舉手。） 於是說：『作么生是尊貴底人？試道看。莫祇向長連床上，座地見他人不肯。忽被明眼人拶著，便向鐵圍山裡藏身。』（怎樣才是最尊貴的人？試著說出來。不要只是坐在長長的床上，看到別人不肯就生氣。如果被有眼力的人逼問，就想藏到鐵圍山裡。）
【English Translation】 English version Someone kowtowed and asked: 'What is the original self?' (What is the untainted original nature?) The Master (Chan Master Huaguang Fan) said: 'Seeing it in the reflection of the returning light is truly intimate.' (Only by looking back at the reflection of one's own nature can one truly be close to it.)
Chan Master Huaguang Fan of Hengzhou
A monk asked: 'What is a seamless pagoda?' (What is the perfect and flawless truth?) The Master (Chan Master Huaguang Fan) pointed to the monks' hall and said: 'This monks' hall has no doors.' (This monks' hall has no doors, meaning that the truth is everywhere and indivisible.) A monk asked: 'Have you ever been to Ziling?' (Have you been to Ziling? Ziling refers to Ziling Mountain.) Answered: 'I have been there.' The Master (Chan Master Huaguang Fan) said: 'Have you ever been to Lumen?' (Have you been to Lumen? Lumen refers to Lumen Mountain.) Answered: 'I have been there.' The Master (Chan Master Huaguang Fan) said: 'Inheriting Ziling is it, inheriting Lumen is it.' (Inheriting the Chan style of Ziling is it, inheriting the Chan style of Lumen is it.) Asked: 'Can I inherit the Master's style now?' (Can I inherit your Chan style now, Master?) The Master (Chan Master Huaguang Fan) said: 'It is impossible not to strike down human attachments; therefore, strike them down.' Asked: 'The place that is neither hidden nor revealed is the Master; who is this self?' (The place that is neither hidden nor revealed is you, Master; then who is this self?) The Master (Chan Master Huaguang Fan) said: 'The entire universe is nothing but it.' (Everything in the entire universe is nothing but you.) Asked: 'This is still the Master; who is this self?' (This is still you, Master; then who is this self?) The Master (Chan Master Huaguang Fan) said: 'Wooden men and stone women laugh clearly.' (Wooden men and stone women will laugh clearly, meaning that when true nature is revealed, all distinctions disappear.)
Chan Master Guangli Rong of Chuzhou
When he first arrived at Zhenxi Temple, a monk paid respects. The Master (Chan Master Guangli Rong) raised his whisk and said: 'Old monk of Zhenxi, do you still have eyes?' (Old monk of Zhenxi, do you still have the ability to see?) Answered: 'I dare not see any faults in the Master.' (I dare not say that you have any faults, Master.) The Master (Chan Master Guangli Rong) said: 'The old monk's death is in your hands.' (The old monk's life and death are in your hands.) Asked: 'What is the Master's family style?' (What is your family style, Master?) The Master (Chan Master Guangli Rong) said: 'Thank you for pointing it out.' (Thank you for revealing it.) Asked: 'The west courtyard claps and laughs heartily; what does it mean?' (The west courtyard claps and laughs heartily; what does it mean?) The Master (Chan Master Guangli Rong) said: 'Roll up the curtain.' (Roll up the curtain.) Asked: 'If one does not understand oneself, how can one understand?' (If one does not understand oneself, how can one understand?) The Master (Chan Master Guangli Rong) said: 'Does not understand.' Asked: 'Why does one not understand?' (Why does one not understand?) The Master (Chan Master Guangli Rong) said: 'Have you not heard of one's own affairs?' (Have you not heard of one's own affairs?) Asked: 'What does Bodhidharma facing the wall mean?' (What does Bodhidharma facing the wall mean?) The Master (Chan Master Guangli Rong) paused for a long time and said: 'Do you understand?' (Do you understand?) Answered: 'I do not understand.' The Master (Chan Master Guangli Rong) said: 'Bodhidharma faces the wall.' (Bodhidharma is facing the wall.) Because the prefect was retiring and returning home, the Master (Chan Master Guangli Rong) went out to greet him, and during the conversation, The prefect asked: 'Master, you have come far from the mountain gate; what have you brought?' (Master, you have come far from the mountain gate; what have you brought?) The Master (Chan Master Guangli Rong) said: 'I present endless treasures.' (I present endless treasures.) The prefect was speechless. Later, someone suggested: 'Then please bring them out.' (Then please bring them out.) The Master (Chan Master Guangli Rong) said: 'The prefect is too dignified.' (You are too dignified, Prefect.) When giving a sermon, he asked: 'When all paths are cut off and thoughts and words cannot communicate, what should be done?' (When all paths are cut off and thoughts and words cannot communicate, what should be done?) The Master (Chan Master Guangli Rong) said: 'You are still a man below the steps.' (You are still a man below the steps.) Asked: 'What is a man above the steps?' (What is a man above the steps?) The Master (Chan Master Guangli Rong) said: 'One does not raise a hand in the dragon tower.' (One does not raise a hand in the dragon tower.) Then he said: 'What kind of person is the most honorable? Try to say it. Do not just sit on the long bed and get angry when you see others disagree. If you are pressed by someone with clear eyes, you will want to hide in the Iron Mountain.'
。若到廣利門下。須道得第一句。即開一線道。與兄弟商量。時有僧出禮拜。師曰。將謂是異國舶主。元來是此土商人。
泉州廬山小溪院行傳禪師
青原周氏子。僧問。久向廬山石門為甚麼入不得。師曰。鈍漢。僧曰。忽遇猛利者。還許也無。師曰。喫茶去。
益州布水巖和尚
僧問。如何是西來意。師曰。一回思著一傷心 問寶劍未磨時如何。師曰。用不得。曰磨后如何。師曰。觸不得。
蜀川西禪和尚
僧問。佛是摩耶降生。未審。和尚是誰家子。師曰。水上卓紅旗 問三十六路。阿那 路最妙。師曰。不出第一手。曰忽遇出時如何。師曰。脊著地也不難。
韶州華嚴和尚
僧問。既是華嚴。還將得華來么。師曰。孤峰頂上千枝秀。一句當機對聖明 僧錄問。法身無相不可言。宣皇帝詔。師將何接引。師曰。金鐘迥出雲中響。萬里歸朝賀聖君 問如何是佛法大意。師曰。驚天動地。曰還當也無。師曰。靈機永布千家月。祇這如今萬世傳。
五燈全書卷第二十七 卍新續藏第 81 冊 No. 1571 五燈全書(第1卷-第33卷)
五燈全書卷第二十八
京都聖感禪寺住持(臣)僧 (超永) 編輯
京都古華嚴寺住持(
【現代漢語翻譯】 現代漢語譯本 如果到了廣利門下，必須說得出第一句話，才能開啟一線生機，與同道之人商量。當時有僧人出來禮拜，禪師說：『我以為是外國的船主，原來是本地的商人。』
泉州廬山小溪院行傳禪師
青原周氏的子弟。有僧人問：『久聞廬山石門，為什麼進不去？』禪師說：『鈍漢！』僧人說：『如果遇到猛利的人，允許進入嗎？』禪師說：『喫茶去。』
益州布水巖和尚
有僧人問：『如何是西來意（Bodhidharma's intention in coming from the West）？』禪師說：『一回思著一傷心。』問：『寶劍未磨時如何？』禪師說：『用不得。』曰：『磨后如何？』禪師說：『觸不得。』
蜀川西禪和尚
有僧人問：『佛是摩耶（Maya, Buddha's mother）降生，未審，和尚是誰家子？』禪師說：『水上卓紅旗。』問：『三十六路，哪一路最妙？』禪師說：『不出第一手。』曰：『忽遇出時如何？』禪師說：『脊著地也不難。』
韶州華嚴和尚
有僧人問：『既是華嚴（Huayan, a school of Buddhism），還將得華來么？』禪師說：『孤峰頂上千枝秀，一句當機對聖明。』僧錄問：『法身無相不可言，宣皇帝（Emperor Xuan, likely referring to an emperor of the Tang Dynasty (618-907)）詔，師將何接引？』禪師說：『金鐘迥出雲中響，萬里歸朝賀聖君。』問：『如何是佛法大意？』禪師說：『驚天動地。』曰：『還當也無？』禪師說：『靈機永布千家月，祇這如今萬世傳。』
五燈全書卷第二十七 卍新續藏第 81 冊 No. 1571 五燈全書(第1卷-第33卷)
五燈全書卷第二十八
京都聖感禪寺住持(臣)僧 (超永) 編輯
京都古華嚴寺住持(
【English Translation】 English version If you arrive at the Guangli Gate, you must be able to speak the first sentence, then a glimmer of hope will open, allowing you to discuss with your brothers. At that time, a monk came out to prostrate. The Chan master said, 'I thought it was a foreign shipowner, but it turns out to be a local merchant.'
Chan Master Xingchuan of Xiaoxi Temple, Mount Lu, Quanzhou
A descendant of the Zhou family of Qingyuan. A monk asked, 'I have long heard of the Stone Gate of Mount Lu, why can't I enter?' The Chan master said, 'Dullard!' The monk said, 'If I encounter someone sharp, would you allow it?' The Chan master said, 'Go drink tea.'
The Abbot of Bushui Rock, Yizhou
A monk asked, 'What is the meaning of the coming from the West (Bodhidharma's intention in coming from the West)?' The Chan master said, 'Every time I think of it, it breaks my heart.' Asked, 'What about the precious sword before it is sharpened?' The Chan master said, 'It cannot be used.' Said, 'What about after it is sharpened?' The Chan master said, 'It cannot be touched.'
Chan Master of Xichuan West Temple
A monk asked, 'The Buddha was born from Maya (Maya, Buddha's mother), I don't know, whose child is the abbot?' The Chan master said, 'Erecting a red flag on the water.' Asked, 'Of the thirty-six paths, which path is the most wonderful?' The Chan master said, 'Do not make the first move.' Said, 'What if a move is made?' The Chan master said, 'It is not difficult to fall on your back.'
Chan Master Huayan of Shaozhou
A monk asked, 'Since it is Huayan (Huayan, a school of Buddhism), can you bring flowers?' The Chan master said, 'On the solitary peak, thousands of branches are beautiful, one sentence fitting the occasion is for the sage.' The Registrar of Monks asked, 'The Dharmakaya is without form and cannot be spoken of. Emperor Xuan (Emperor Xuan, likely referring to an emperor of the Tang Dynasty (618-907)) has issued an edict. How will the master receive and guide?' The Chan master said, 'The golden bell echoes from the clouds, ten thousand miles return to court to congratulate the holy ruler.' Asked, 'What is the great meaning of the Buddha-dharma?' The Chan master said, 'Earth-shattering.' Said, 'Is it appropriate?' The Chan master said, 'The spiritual mechanism is eternally spread like the moon in thousands of homes, just this is transmitted for ten thousand generations.'
Complete Book of the Five Lamps, Volume Twenty-Seven 卍 New Continued Collection, Volume 81, No. 1571, Complete Book of the Five Lamps (Volumes 1-33)
Complete Book of the Five Lamps, Volume Twenty-Eight
Resident (subject) Monk (Chao Yong) of Shenggan Chan Temple in the Capital, Editor
Resident of Gu Huayan Temple in the Capital (
臣)僧 (超揆) 較閱 進呈
曹宗洞
青原下六世
云居膺禪師法嗣
洪州鳳棲山同安丕禪師
僧問。如何是無縫塔。師曰。吽吽。曰如何是塔中人。師曰。今日大有人。從建昌來 問一見便休去時如何。師曰。是也。更來這裡作么 問如何是點額魚。師曰。不透波瀾。曰慚恥時如何。師曰。終不仰面。曰恁么則不變其身也。師曰。是也青雲事作么生 問如何是和尚家風。師曰。金雞抱子歸霄漢。玉兔懷胎入紫微。曰忽遇客來。將何祇待。師曰。金果朝來猿摘去。玉花晚后鳳銜歸 問無情還解說法也無。師曰。玉犬夜行。不知天曉 問路逢達道人。不將語默對。未審。將甚麼對。師曰。要踢要拳 問。才有言詮盡落今時。不落言詮請師直說。師曰。木人解語非千古。石女拋梭豈亂絲 問依經解義。三世佛冤。離經一字。即同魔說。此理如何。師曰。孤峰迥秀。不掛煙蘿。片月行空。白雲自在 新到參。師問。甚處來。曰湖南。師曰。還知同安這裡。風雲體道。花檻璇璣么。曰知師曰。非公境界。僧便喝。師曰。短販樵人。徒夸書劍。僧擬進語。師曰。劍甲未施。賊身已露 問佛未出世時如何。師曰。藕絲系大象。曰出世后如何。師曰。鐵鎖鎖石牛 問玉印開時。何人受
【現代漢語翻譯】 現代漢語譯本： （臣）僧（超揆）較對閱讀後，進呈。
曹洞宗
青原行思下第六世
云居膺禪師的法嗣
洪州鳳棲山同安丕禪師
有僧人問：『如何是無縫塔？』 禪師說：『吽吽。』 僧人問：『如何是塔中人？』 禪師說：『今日這樣的人很多，從建昌來的。』 又問：『一見（真性）便休歇離去時如何？』 禪師說：『是這樣。更來這裡做什麼？』 又問：『如何是點額魚？』 禪師說：『不透波瀾。』 僧人問：『感到慚愧時如何？』 禪師說：『始終不仰面。』 僧人說：『這樣說來，它就沒有改變自身了？』 禪師說：『是這樣，青雲之事又該如何運作呢？』
問：『如何是和尚的家風？』 禪師說：『金雞抱著小雞歸入霄漢，玉兔懷著身孕進入紫微。』 僧人說：『忽然有客人來，將用什麼來招待？』 禪師說：『金色的果實早晨被猿猴摘去，潔白的花朵夜晚被鳳凰銜回。』 又問：『無情之物也能說法嗎？』 禪師說：『玉犬在夜裡行走，不知道天亮。』
問：『路上遇到得道之人，不以言語或沉默相對，請問，用什麼來相對？』 禪師說：『要踢就踢，要打就打。』
問：『才一有言語表達，就完全落入今時（的侷限），不落入言語表達，請禪師直接說。』 禪師說：『木頭人能說話並非千古常有，石女拋梭又怎會亂了絲線？』
問：『依據經書解釋義理，三世諸佛都會感到冤枉；離開經書一個字，就等同於魔的說法。這個道理是怎樣的？』 禪師說：『孤峰高聳挺拔，不依附煙霧藤蘿；一片明月在空中執行，白雲自由自在。』
新來的僧人前來參拜。禪師問：『從哪裡來？』 回答說：『湖南。』 禪師說：『還知道同安這裡，風雲體現道，花檻如璇璣一般嗎？』 回答說：『知道。』 禪師說：『不是你的境界。』 僧人便大喝一聲。 禪師說：『短視的樵夫，徒勞地誇耀書本和劍術。』 僧人想要進一步說話。 禪師說：『劍甲還沒施展，賊身已經暴露。』
問：『佛未出世時如何？』 禪師說：『用藕絲繫住大象。』 僧人問：『出世后如何？』 禪師說：『用鐵鎖鎖住石牛。』
問：『玉印開啟時，何人接受？』
【English Translation】 English version: (Minister) Monk (Chao Kui), after careful review and reading, presents this.
Caodong School
Sixth generation descendant of Qingyuan Xingsi
Dharma successor of Zen Master Yunju Ying
Zen Master Tong'an Pi of Fengqi Mountain, Hongzhou
A monk asked: 'What is a seamless pagoda?' The Master said: 'Hum Hum.' The monk asked: 'What is the person inside the pagoda?' The Master said: 'Today there are many such people, coming from Jianchang.' Asked again: 'What about when one sees (true nature) and then ceases and departs?' The Master said: 'That's it. What are you doing here?' Asked again: 'What is a fish with a spot on its forehead?' The Master said: 'It does not penetrate the waves.' The monk asked: 'What about when feeling ashamed?' The Master said: 'Never looks up.' The monk said: 'In that case, it has not changed itself?' The Master said: 'That's right, how should the affairs of the blue clouds be managed?'
Asked: 'What is the family style of the Abbot?' The Master said: 'The golden rooster embraces its chicks and returns to the heavens, the jade rabbit conceives and enters the Purple Palace.' The monk said: 'If a guest suddenly arrives, how will you treat them?' The Master said: 'Golden fruits are picked by monkeys in the morning, and jade flowers are carried back by phoenixes in the evening.' Asked again: 'Can inanimate objects also expound the Dharma?' The Master said: 'The jade dog walks at night, unaware of the dawn.'
Asked: 'If one encounters a person who has attained the Way on the road, not responding with words or silence, what should one use to respond?' The Master said: 'Kick if you want to kick, punch if you want to punch.'
Asked: 'As soon as there is verbal expression, it completely falls into the present time (limitations); without falling into verbal expression, please Master speak directly.' The Master said: 'A wooden man speaking is not something that happens throughout the ages, how could a stone woman's shuttle mess up the silk threads?'
Asked: 'Relying on scriptures to explain the meaning, the Buddhas of the three worlds (past, present and future) would feel wronged; departing from the scriptures by a single word is the same as the words of a demon. What is the principle?' The Master said: 'A solitary peak stands tall and outstanding, not clinging to mist or vines; a single moon travels in the sky, white clouds are free and at ease.'
A newly arrived monk came to pay respects. The Master asked: 'Where do you come from?' Replied: 'Hunan.' The Master said: 'Do you know that here in Tong'an, the wind and clouds embody the Way, and the flower railings are like an armillary sphere?' Replied: 'I know.' The Master said: 'It is not your realm.' The monk then shouted loudly. The Master said: 'A short-sighted woodcutter, vainly boasting of books and swords.' The monk intended to speak further. The Master said: 'The armor has not yet been put on, and the thief's body is already exposed.'
Asked: 'What was it like before the Buddha appeared in the world?' The Master said: 'Using lotus threads to tie up an elephant.' The monk asked: 'What about after he appeared in the world?' The Master said: 'Using iron chains to lock up a stone ox.'
Asked: 'When the jade seal is opened, who receives it?'
信。師曰。不是恁么人。曰親宮事如何。師曰。道甚麼 問如何是毗盧師。師曰。阇黎在甚麼處出家 問如何是觸目菩提。師曰。面前佛殿 問片玉無瑕。請師不觸。師曰。落汝后 問玉印開時。何人受信。師曰。不是小小 問迷頭認影如何止。師曰。告阿誰。曰如何即是。師曰。從人覓。即轉遠也。曰不從人覓時如何。師曰。頭在甚麼處 問如何是同安一隻箭。師曰。腦後看。曰腦後事如何。師曰。過也 問亡僧衣眾人唱。祖師衣甚麼人唱。師曰。打 問將來不相似。不將來時如何。師曰。甚麼處著 問未有這個時。作么生行履。師曰。尋常又作么生。曰恁么則不改舊時人也。師曰。作何行履 問如何是異類中人。師曰。露地藏白牛。壺中明日月 師看經次。見僧來參。遂以衣袖蓋卻頭。僧近前。作弔慰勢。師放下衣袖。提起經曰。會么。僧卻以衣袖蓋頭。師曰。蒼天蒼天。
廬山歸宗寺懷惲禪師
僧問。無佛無眾生時如何。師曰。甚麼人如此 問水清魚現時如何。師曰。把一個來。僧無對(同安代云。動即失) 問如何是五老峰。師曰。突兀地 問截水停輪時如何。師曰。磨不轉。曰如何是磨不轉。師曰。不停輪 問如何是塵中弟子。師曰。灰頭土面(同安代云。不拂拭) 問如何是世尊不說說。師
【現代漢語翻譯】 信。禪師說：『不是這樣的人。』（僧人）問：『親宮的事情怎麼樣？』禪師說：『說什麼？』（僧人）問：『什麼是毗盧師（Vairocana，宇宙之本體）？』禪師說：『你從哪裡出家？』（僧人）問：『什麼是觸目菩提（Bodhi，覺悟）？』禪師說：『面前的佛殿。』（僧人）問：『片玉無瑕，請禪師不要觸碰。』禪師說：『落在你後面了。』（僧人）問：『玉印開啟時，什麼人受信？』禪師說：『不是小小。』（僧人）問：『迷頭認影如何停止？』禪師說：『告訴誰？』（僧人）問：『如何才是？』禪師說：『從別人那裡尋找，就更遠了。』（僧人）問：『不從別人那裡尋找時如何？』禪師說：『頭在哪裡？』（僧人）問：『如何是同安的一隻箭？』禪師說：『腦後看。』（僧人）問：『腦後的事如何？』禪師說：『過去了。』（僧人）問：『亡僧的衣服眾人唱，祖師的衣服什麼人唱？』禪師說：『打。』（僧人）問：『將來不相似，不將來時如何？』禪師說：『什麼地方放？』（僧人）問：『未有這個時，怎麼行走？』禪師說：『平常又怎麼做？』（僧人）問：『這樣則是不改變舊時的人了。』禪師說：『做什麼行走？』（僧人）問：『如何是異類中人？』禪師說：『露地藏白牛，壺中明日月。』禪師看經的時候，看見僧人來參拜，就用衣袖蓋住頭。僧人走上前，做出弔唁的樣子。禪師放下衣袖，提起經書說：『會嗎？』僧人卻用衣袖蓋住頭。禪師說：『蒼天蒼天。』
廬山歸宗寺懷惲禪師
僧人問：『無佛無眾生時如何？』禪師說：『什麼人如此？』（僧人）問：『水清魚現時如何？』禪師說：『拿一個來。』僧人無言以對。（同安代答說：『動就失去了。』）（僧人）問：『如何是五老峰？』禪師說：『突兀地。』（僧人）問：『截水停輪時如何？』禪師說：『磨不轉。』（僧人）問：『如何是磨不轉？』禪師說：『不停輪。』（僧人）問：『如何是塵中弟子？』禪師說：『灰頭土面。』（同安代答說：『不拂拭。』）（僧人）問：『如何是世尊不說說？』
【English Translation】 A monk asked: 'What about such a person?' The master said: 'Not like that.' The monk asked: 'How are the affairs of the royal palace?' The master said: 'What are you talking about?' A monk asked: 'What is Vairocana (宇宙之本體)?' The master said: 'Where did you leave home?' A monk asked: 'What is enlightenment (Bodhi, 覺悟) at every glance?' The master said: 'The Buddha hall in front of you.' A monk asked: 'A flawless piece of jade, please master do not touch it.' The master said: 'It falls behind you.' A monk asked: 'When the jade seal is opened, who receives the trust?' The master said: 'Not insignificant.' A monk asked: 'How to stop being deluded and chasing shadows?' The master said: 'Tell whom?' The monk asked: 'What is it then?' The master said: 'Seeking from others only leads you further away.' The monk asked: 'What if I don't seek from others?' The master said: 'Where is your head?' A monk asked: 'What is the one arrow of Tong'an?' The master said: 'Look behind your head.' The monk asked: 'What about the matter behind the head?' The master said: 'It's past.' A monk asked: 'The clothes of a deceased monk are chanted by everyone, whose clothes are chanted by the patriarch?' The master said: 'A beating.' A monk asked: 'If the future is dissimilar, what about when the future does not come?' The master said: 'Where do you put it?' A monk asked: 'Before this existed, how did you walk?' The master said: 'How do you usually do it?' The monk asked: 'In that case, one does not change from the person of old.' The master said: 'How do you walk?' A monk asked: 'What is a person among different kinds?' The master said: 'A white ox hidden in the open, the sun and moon in a pot.' The master was reading a sutra when he saw a monk coming to pay respects, so he covered his head with his sleeve. The monk came forward and made a gesture of condolence. The master put down his sleeve, picked up the sutra and said: 'Do you understand?' The monk covered his head with his sleeve instead. The master said: 'Oh heavens, oh heavens.'
Zen Master Huaiyun of Guizong Temple on Mount Lu
A monk asked: 'What about when there is no Buddha and no sentient beings?' The master said: 'Who is like that?' A monk asked: 'What about when the water is clear and the fish appear?' The master said: 'Bring one here.' The monk had no reply. (Tong'an replied instead: 'Movement is loss.') A monk asked: 'What is the Five Old Peaks?' The master said: 'Abruptly standing.' A monk asked: 'What about when the water is cut off and the wheel stops?' The master said: 'The mill does not turn.' A monk asked: 'What is the mill that does not turn?' The master said: 'The wheel does not stop.' A monk asked: 'What is a disciple in the dust?' The master said: 'Ash-covered head and dirt-covered face.' (Tong'an replied instead: 'Not wiping it off.') A monk asked: 'What is the World Honored One's non-speaking speaking?'
曰。正恁么。曰如何是迦葉不聞聞。師曰。不附物 問不佛不眾生時如何。師曰。是甚麼人如此 問學人不到處請師說。師曰。汝不到甚麼處來。
池州嵇山章禪師
在投子作柴頭。投子同吃茶次。謂師曰。森羅萬象。總在里許。師潑卻茶曰。森羅萬象。在甚麼處。子曰。可惜一碗茶。師后謁雪峰。峰問。莫是章柴頭么。師乃作輪椎勢。峰肯之。
南康軍云居懷岳禪師
僧問。如何是一丸療萬病底藥。師曰。汝患甚麼 問如何是本來瑞草。師曰。好手拈不出。曰如何是無根樹。師曰。處處著不得。
杭州佛日本空禪師
初游天臺山。嘗曰。如有人奪得我機者。即吾師矣。尋謁云居作禮。問曰。二龍爭珠。誰是得者。居曰。卸卻業身來。與子相見。師曰。業身已卸。居曰。珠在甚麼處。師無對。(同安代云。回頭即沒交涉)遂投誠入室。時始年十三。后四年。參夾山。才入門見維那。那曰。此間不著後生。師曰。某甲不求掛搭。暫來禮謁和尚。維那白夾山。山許相見。師未升階。山便問。甚處來。師曰。云居來。曰即今在甚麼處。師曰。在夾山頂𩕳上。山曰。老僧行年在坎。五鬼臨身。師擬上階。山曰。三道寶階。從何而上。師曰。三道寶階。曲為今時。向上一路。請師直指。山
【現代漢語翻譯】 現代漢語譯本 （僧）問：正是這樣嗎？（禪師）說：怎樣是迦葉不聽聞的聲音？（禪師）說：不執著于外物。（僧）問：不佛不眾生的時候是怎樣的？（禪師）說：是什麼人這樣問？（僧）問：學人無法到達的地方，請禪師開示。（禪師）說：你無法到達什麼地方？
池州嵇山章禪師
（章禪師）在投子山擔任燒柴的。（有一次）投子禪師和他一起喝茶，（投子禪師）對（章禪師）說：『森羅萬象，總在這裡面。』（章禪師）潑掉茶說：『森羅萬象，在什麼地方？』投子禪師說：『可惜了一碗茶。』章禪師後來去拜訪雪峰禪師，雪峰禪師問：『莫非是章柴頭嗎？』章禪師於是做出揮舞輪椎的姿勢，雪峰禪師認可了他。
南康軍云居懷岳禪師
（有）僧人問：『如何是能治療萬病的藥丸？』（禪師）說：『你患了什麼病？』（僧）問：『如何是本來的瑞草？』（禪師）說：『好手也拿不出來。』（僧）問：『如何是無根樹？』（禪師）說：『到處都不能著根。』
杭州佛日本空禪師
（本空禪師）最初遊歷天臺山，曾經說過：『如果有人能奪走我的機鋒，那就是我的老師了。』後來拜訪云居禪師，行禮后問道：『二龍爭珠（比喻兩種勢均力敵的力量相爭），誰是得珠的人？』云居禪師說：『卸下業報之身，來與你相見。』（本空）禪師說：『業身已經卸下了。』云居禪師說：『珠在什麼地方？』（本空）禪師無言以對。（同安禪師代替他說：『回頭看就沒關係了』）於是誠心投入門下。當時（本空禪師）才十三歲。四年後，參訪夾山禪師，剛入門就見到維那（寺院中負責僧眾事務的僧人），維那說：『這裡不留後生。』（本空）禪師說：『我不是來求掛單的，只是暫時來禮拜和尚。』維那稟告夾山禪師，夾山禪師允許相見。（本空）禪師還沒走上臺階，夾山禪師就問：『從哪裡來？』（本空）禪師說：『從云居來。』（夾山禪師）說：『現在在什麼地方？』（本空）禪師說：『在夾山頂𩕳上。』（夾山禪師）說：『老僧我行年在坎，五鬼臨身。』（本空）禪師想要走上臺階，（夾山禪師）說：『三道寶階，從哪裡上去？』（本空）禪師說：『三道寶階，是為現在而設。向上一路，請禪師直接指示。』（夾山禪師）
【English Translation】 English version (The monk) asked: 'Is it exactly like this?' (The Zen master) said: 'What is Kāśyapa's (one of the principal disciples of Gautama Buddha) not hearing sound?' (The Zen master) said: 'Not attached to things.' (The monk) asked: 'What is it like when it is neither Buddha nor sentient beings?' (The Zen master) said: 'Who is asking such a question?' (The monk) asked: 'Please explain what is beyond the reach of the student.' (The Zen master) said: 'What place can you not reach?'
Zen Master Zhang of Jishan Mountain in Chizhou
(Zen Master Zhang) was a firewood gatherer in Touzi. Once, Zen Master Touzi was drinking tea with him and said: 'The myriad phenomena of the universe are all contained within this.' (Zen Master Zhang) splashed the tea away and said: 'Where are the myriad phenomena of the universe?' Touzi said: 'What a pity for a bowl of tea.' Later, Zen Master Zhang visited Xuefeng. Xuefeng asked: 'Are you the firewood gatherer Zhang?' Zen Master Zhang then made a gesture of wielding a wheel-club, and Xuefeng acknowledged him.
Zen Master Huaiyue of Yunju Mountain in Nankang Army
(A) monk asked: 'What is the pill that can cure all diseases?' (The Zen master) said: 'What disease do you suffer from?' (The monk) asked: 'What is the original auspicious grass?' (The Zen master) said: 'Even a skilled hand cannot pick it up.' (The monk) asked: 'What is the rootless tree?' (The Zen master) said: 'It cannot take root anywhere.'
Zen Master Foryo Nihon (Buddha Japan) of Hangzhou
(Zen Master Foryo) initially traveled to Tiantai Mountain and once said: 'If someone can seize my opportunity, that will be my teacher.' Later, he visited Zen Master Yunju, paid his respects, and asked: 'Two dragons contend for a pearl (an analogy for two equally powerful forces competing), who is the one who obtains it?' Yunju said: 'Shed your karmic body and come to see you.' (Foryo) Zen Master said: 'The karmic body has already been shed.' Yunju Zen Master said: 'Where is the pearl?' (Foryo) Zen Master was speechless. (Zen Master Tongan said on his behalf: 'Looking back is irrelevant.') Thereupon, he sincerely entered the room. At that time, (Zen Master Foryo) was only thirteen years old. Four years later, he visited Zen Master Jiashan. As soon as he entered the gate, he saw the director (the monk in charge of the affairs of the monks in the monastery), who said: 'We do not keep young monks here.' (Foryo) Zen Master said: 'I am not seeking to stay, I am only here to pay my respects to the abbot.' The director reported to Zen Master Jiashan, who allowed him to be seen. (Foryo) Zen Master had not yet stepped onto the steps when Zen Master Jiashan asked: 'Where do you come from?' (Foryo) Zen Master said: 'From Yunju.' (Zen Master Jiashan) said: 'Where is it now?' (Foryo) Zen Master said: 'On the peak of Jiashan.' (Zen Master Jiashan) said: 'This old monk is in the year of Kan (one of the Eight Trigrams, representing danger), with five ghosts afflicting me.' (Foryo) Zen Master wanted to step onto the steps, (Zen Master Jiashan) said: 'The three precious steps, from where do you ascend?' (Foryo) Zen Master said: 'The three precious steps are set up for the present time. For the upward path, please point directly.' (Zen Master Jiashan)
便揖。師乃上階禮拜。山問。阇黎與甚麼人同行。師曰。木上座。山曰。何不來相看老僧。師曰。和尚看他有分。山曰。在甚處。師曰。在堂中。山便同師下到堂中。師遂取拄杖。擲在山面前。山曰。莫從天臺得否。師曰。非五嶽之所生。山曰。莫從須彌得否。師曰。月宮亦不逢。山曰。恁么則從人得也。師曰。自己尚是冤家。從人得堪作甚麼。山曰。冷灰里有一粒豆爆。乃喚維那明窗下安排著。師曰。未審明窗還解語也無。山曰。待明窗解語。即向汝道 夾山來日上堂。問昨日新到。在甚麼處。師出應諾。山曰。子未到云居已前。在甚麼處。師曰。天臺國清。山曰。吾聞天臺有潺潺之瀑。淥淥之波。謝子遠來。此意如何。師曰。久居巖谷。不掛松蘿。山曰。此猶是春意。秋意作么生。師良久。山曰。看君祇是撐船漢。終歸不是弄潮人 來日普請。維那令師送茶。師曰。某甲為佛法來。不為送茶來。那曰。奉和尚處分。師曰。和尚尊命即得。乃將茶去作務處。搖茶甌作聲。山回顧。師曰。釅茶三五碗。意在钁頭邊。山曰。瓶有傾茶勢。籃中幾個甌。師曰。瓶有傾茶勢。籃中無一甌。便行茶。時眾皆舉目。師曰。大眾鶴望。請師一言。山曰。路逢死蛇莫打殺。無底籃子盛將歸。師曰。手執夜明符。幾個知天曉。山曰。大
【現代漢語翻譯】 現代漢語譯本 於是（僧人）便作揖。夾山（唐代僧人，805-881）於是走上臺階禮拜。（僧人）問：『阇黎（梵語，意為弟子）與什麼人同行？』 （僧人）答：『木上座（對僧人的尊稱）。』夾山問：『為何不來拜見老僧？』 （僧人）答：『和尚（對僧人的尊稱）看他有緣分。』夾山問：『在什麼地方？』 （僧人）答：『在堂中。』夾山便與（僧人）一同下到堂中。（僧人）於是拿起拄杖，扔在夾山面前。 夾山問：『莫非是從天臺山得到的？』（天臺山，佛教名山） （僧人）答：『不是五嶽（中國五大名山）所生。』夾山問：『莫非是從須彌山得到的？』（須彌山，佛教中的聖山） （僧人）答：『月宮（月亮）也遇不到。』夾山問：『這樣說來是從人那裡得到的了？』 （僧人）答：『自己尚且是冤家，從人那裡得到又能做什麼？』夾山說：『冷灰里有一粒豆爆開。』於是叫維那（寺院中的職務）在明亮的窗下安排著。 （僧人）問：『不知明窗還懂得說話嗎？』夾山說：『等明窗懂得說話，就告訴你。』 夾山第二天上堂，問：『昨天新來的，在什麼地方？』（僧人）出來答應。 夾山問：『你未到云居山（江西名山）之前，在什麼地方？』（僧人）答：『天臺國清寺。』 夾山問：『我聽說天臺山有潺潺的瀑布，碧綠的波濤，感謝你遠道而來，此意如何？』 （僧人）答：『久居巖石山谷，不掛松蘿。』夾山說：『這還只是春天的意境，秋天的意境又如何？』 （僧人）沉默良久。夾山說：『我看你只是個撐船的漢子，終究不是弄潮的人。』 第二天普請（寺院集體勞作），維那讓（僧人）送茶。（僧人）說：『我為佛法而來，不是為送茶而來。』 維那說：『奉和尚的吩咐。』（僧人）說：『和尚的命令就得聽。』於是拿著茶去作務處，搖動茶甌發出聲響。 夾山回頭看。（僧人）說：『濃茶三五碗，意在镢頭邊。』夾山說：『瓶有傾茶的姿勢，籃中有幾個茶甌？』 （僧人）說：『瓶有傾茶的姿勢，籃中沒有一個茶甌。』便開始行茶。當時眾人都舉目觀看。 （僧人）說：『大眾像鶴一樣張望，請師父說一句。』夾山說：『路遇死蛇不要打死，用無底的籃子盛著拿回去。』 （僧人）說：『手執夜明符，有幾個人知道天亮了？』夾山說：『大』
【English Translation】 English version Then (the monk) made a respectful bow. Jiashan (Tang Dynasty monk, 805-881) then went up the steps to pay respects. (Jiashan) asked, 'With whom did the Venerable (Sanskrit term for disciple) travel?' (The monk) replied, 'With Senior Mu (a respectful title for a monk).' Jiashan asked, 'Why didn't he come to see this old monk?' (The monk) replied, 'The Abbot (a respectful title for a monk) sees that he has an affinity.' Jiashan asked, 'Where is he?' (The monk) replied, 'In the hall.' Jiashan then went down to the hall with (the monk). (The monk) then picked up his staff and threw it in front of Jiashan. Jiashan asked, 'Did you perhaps obtain it from Mount Tiantai?' (Mount Tiantai, a famous Buddhist mountain) (The monk) replied, 'It was not born of the Five Peaks (the five famous mountains of China).' Jiashan asked, 'Did you perhaps obtain it from Mount Sumeru?' (Mount Sumeru, the sacred mountain in Buddhism) (The monk) replied, 'One would not encounter it even in the Moon Palace (the moon).' Jiashan asked, 'In that case, you obtained it from a person?' (The monk) replied, 'Even oneself is still an enemy; what use is something obtained from another?' Jiashan said, 'A bean bursts open in the cold ashes.' Then he told the director (a position in the monastery) to arrange it under the bright window. (The monk) asked, 'I wonder if the bright window can still speak?' Jiashan said, 'When the bright window can speak, I will tell you.' The next day, Jiashan ascended the hall and asked, 'Where is the newcomer from yesterday?' (The monk) came out and responded. Jiashan asked, 'Before you came to Mount Yunju (a famous mountain in Jiangxi), where were you?' (The monk) replied, 'Guoqing Temple on Mount Tiantai.' Jiashan asked, 'I have heard that Mount Tiantai has gurgling waterfalls and emerald waves. Thank you for coming from afar. What is the meaning of this?' (The monk) replied, 'Having lived long in rocky valleys, I do not hang pine creepers.' Jiashan said, 'This is still the feeling of spring; what about the feeling of autumn?' (The monk) remained silent for a long time. Jiashan said, 'I see that you are just a boatman; you are ultimately not a tide rider.' The next day, during communal labor (collective work in the monastery), the director asked (the monk) to serve tea. (The monk) said, 'I came for the Dharma, not to serve tea.' The director said, 'It is according to the Abbot's instructions.' (The monk) said, 'The Abbot's command must be obeyed.' So he took the tea to the work area, shaking the tea bowls to make a sound. Jiashan looked back. (The monk) said, 'Three or five bowls of strong tea; the intention is at the hoe.' Jiashan said, 'The pot has the posture of pouring tea; how many bowls are in the basket?' (The monk) said, 'The pot has the posture of pouring tea, but there is not a single bowl in the basket.' Then he began to serve tea. At that time, everyone raised their eyes to look. (The monk) said, 'The assembly is looking like cranes; please, Master, say a word.' Jiashan said, 'If you meet a dead snake on the road, do not kill it; carry it back in a bottomless basket.' (The monk) said, 'Holding a luminous talisman, how many people know that dawn has broken?' Jiashan said, 'Great'
眾有人也。歸去來。歸去來。遂住。普請歸院。眾皆仰嘆。師終於佛日。卵塔存焉。
蘇州永光院真禪師
上堂。言鋒若差。鄉關萬里。直須懸崖撒手。自肯承當。絕後再蘇。欺君不得非常之旨。人焉廋哉 問道無橫徑。立者皆危。如何得不被橫徑所侵去。師以杖拄僧口。僧曰。此猶是橫徑。師曰。合取口 問如何是常在底人。師曰。來往不易 問如何是祖師西來意。師曰。鐵山夜鎖千家月。金烏常照不當門。
廬山歸宗澹權禪師
僧問。金雞未鳴時如何。師曰。失卻威音王。曰鳴后如何。師曰。三界平沉 問盡身供養時如何。師曰。將甚麼來。曰所有不惜。師曰。供養甚麼人。僧無語 問學人為佛法來。如何是佛法。師曰。正空閑。曰便請商量。師曰。周匝有餘 問大眾雲集。合譚何事。師曰。三三兩兩 問路逢達道人。不將語默對。未審將甚麼對。師曰。爭能肯得人。僧良久。師曰。會么。曰不會。師曰長安路上廁坑子 問如何是佛法大意。師曰。三枷五棒 問通徹底人。如何語道。師曰。汝祇今作么生。曰任性隨流。師曰。不隨流爭得息。
蘄州廣濟禪師
僧問。疋馬單槍時如何。師曰。頭落也 問如何是方外之譚。師曰。汝道甚麼 問如何是廣濟水。師曰。飲者絕飢渴
【現代漢語翻譯】 現代漢語譯本： 眾人都有佛性啊。回去吧，回去吧。於是就留了下來。請大家一起回寺院。眾人都仰慕讚歎。禪師在佛日圓寂，留下了卵塔。
蘇州永光院真禪師
禪師上堂說法：言語的鋒芒如果稍有偏差，就如同離家萬里之遙。必須在懸崖邊放開手，自己肯承擔一切。死而復生，才能領悟到不能欺騙君王的非常之旨。這樣的人，又怎麼能隱藏得住呢？問道沒有捷徑，站立的人都很危險。如何才能不被橫徑所侵擾呢？禪師用禪杖拄住僧人的嘴。僧人說：『這仍然是橫徑。』禪師說：『閉上你的嘴！』有人問：『什麼是常在的人？』禪師說：『來往不容易。』有人問：『什麼是祖師西來的真意？』禪師說：『鐵山之夜鎖住千家之月，金烏常照卻不照自家門。』
廬山歸宗澹權禪師
有僧人問：『金雞未鳴叫的時候怎麼樣？』禪師說：『失去了威音王（過去佛名）。』僧人問：『鳴叫之後怎麼樣？』禪師說：『三界都平靜沉寂。』有人問：『盡身供養的時候怎麼樣？』禪師說：『拿什麼來供養？』僧人說：『所有的一切都不吝惜。』禪師說：『供養什麼人？』僧人無言以對。有人問：『學人為求佛法而來，什麼是佛法？』禪師說：『正是空閑。』僧人說：『請您商量一下。』禪師說：『周全完備，綽綽有餘。』有人問：『大眾在談論什麼事情？』禪師說：『三三兩兩。』有人問：『路上遇到得道之人，不以言語或沉默相對，那用什麼來應對？』禪師說：『怎能輕易認可別人？』僧人沉默良久。禪師說：『明白了嗎？』僧人說：『不明白。』禪師說：『長安路上的廁所坑。』有人問：『什麼是佛法的大意？』禪師說：『三枷五棒。』有人問：『通達徹底的人，如何用語言表達？』禪師說：『你現在正在做什麼？』僧人說：『任憑本性，隨波逐流。』禪師說：『不隨波逐流，怎麼能止息呢？』
蘄州廣濟禪師
有僧人問：『單人匹馬的時候怎麼樣？』禪師說：『人頭落地。』有人問：『什麼是方外之談？』禪師說：『你說什麼？』有人問：『什麼是廣濟水？』禪師說：『飲用的人不再飢渴。』
【English Translation】 English version: All beings have Buddha-nature. Return, return. Then he stayed. A general request to return to the monastery. All admired and praised him. The master passed away at Buddha Day, and his egg-shaped stupa remains.
Zen Master Zhen of Yongguang Monastery, Suzhou
The Zen master ascended the hall and said: 'If the sharpness of words is slightly off, it's like being ten thousand miles away from home. You must let go at the edge of the cliff and be willing to take responsibility yourself. To be revived after death, you must understand the extraordinary meaning that you cannot deceive the ruler. How can such a person be hidden?' Asking the Way has no shortcuts; those who stand are all in danger. How can one avoid being invaded by the shortcut? The master poked the monk's mouth with his staff. The monk said, 'This is still a shortcut.' The master said, 'Close your mouth!' Someone asked, 'What is the person who is always present?' The master said, 'Coming and going is not easy.' Someone asked, 'What is the meaning of the Patriarch's coming from the West?' The master said, 'The iron mountain locks the moon of a thousand families at night, but the golden crow always shines without facing the door.'
Zen Master Danquan of Guizong Monastery, Lushan
A monk asked, 'What is it like when the golden rooster has not yet crowed?' The master said, 'Lost the Dignified Sound King (a past Buddha's name).' The monk asked, 'What is it like after it crows?' The master said, 'The three realms are all peaceful and silent.' Someone asked, 'What is it like when offering the entire body?' The master said, 'What will you use to offer?' The monk said, 'I will not be stingy with anything.' The master said, 'Who will you offer it to?' The monk was speechless. Someone asked, 'A student comes seeking the Buddha-dharma; what is the Buddha-dharma?' The master said, 'It is precisely emptiness and leisure.' The monk said, 'Then please discuss it.' The master said, 'It is complete and abundant, more than enough.' Someone asked, 'What are the masses discussing?' The master said, 'In twos and threes.' Someone asked, 'If one meets a person who has attained the Way on the road, and does not respond with speech or silence, then what should one use to respond?' The master said, 'How can one easily acknowledge others?' The monk was silent for a long time. The master said, 'Do you understand?' The monk said, 'I do not understand.' The master said, 'The toilet pit on the road to Chang'an.' Someone asked, 'What is the great meaning of the Buddha-dharma?' The master said, 'Three yokes and five blows.' Someone asked, 'How does a person who has thoroughly understood express it in words?' The master said, 'What are you doing right now?' The monk said, 'Letting nature take its course, following the flow.' The master said, 'If you do not follow the flow, how can you find rest?'
Zen Master Guangji of Qizhou
A monk asked, 'What is it like when one is alone on horseback?' The master said, 'The head falls to the ground.' Someone asked, 'What is talk beyond the mundane?' The master said, 'What are you saying?' Someone asked, 'What is the water of Guangji?' The master said, 'Those who drink it are no longer hungry or thirsty.'
。曰恁么則學人不虛到也。師曰。情知你受人安排 問遠遠來投。乞師指示。師曰。有口祗解吃飯 問溫伯雪與仲尼相見時如何。師曰。此間無恁么人 問不識不見。請師道出。師曰不昧。曰不昧時作么生。師曰。汝喚作甚麼 問如何是奇特事。師曰。焰里牡丹花 問如何是無心道人。師曰。丹霞放火燒。
潭州水西南臺和尚
僧問。如何是此間一滴水。師曰。入口即抉出 問如何是西來意。師曰。靴頭線綻 問。祖祖相傳。未審傳個甚麼。師曰。不因阇黎問。老僧亦不知。
歙州朱溪謙禪師
韶國師到參次。聞犬咬靈鼠聲。國師便問。是甚麼聲。師曰。犬咬靈鼠聲。國師曰。既是靈鼠。為甚麼卻被犬咬。師曰。咬殺也。國師曰。好個犬。師便打。國師曰。莫打某甲話在。師休去 因造佛殿畢。一僧同看。師曰。此殿著得甚麼佛。曰著即不無。有人不肯。師曰。我不問那個人。曰恁么則某甲亦未曾祇對和尚。
揚州豐化和尚
僧問。上無片瓦。下無卓錐時如何。師曰。莫飄露么 問不具得失時如何。師曰。道甚麼。
南康軍云居道簡禪師
范陽人。久入先云居之室。密受真印。而分掌寺務。典司樵㸑。以臘高。堂中為第一座。屬先云居將順寂。主事請問。誰堪繼嗣
【現代漢語翻譯】 現代漢語譯本： 問：如果是這樣，那麼學人就沒有白來啊。師父說：我知道你被人安排了。問：遠遠地來投奔，請師父指示。師父說：有口只會吃飯。問：溫伯雪和仲尼（孔子的字）相見時怎麼樣？師父說：這裡沒有這樣的人。問：不認識不見，請師父說出來。師父說：不昧。問：不昧時怎麼樣？師父說：你叫它什麼？問：什麼是奇特事？師父說：火焰里的牡丹花。問：如何是無心道人？師父說：丹霞（唐代禪師）放火燒（佛像）。
潭州水西南臺和尚
僧人問：如何是此間一滴水？師父說：入口就抉出。問：如何是西來意（禪宗用語，指達摩祖師西來傳法的真意）？師父說：靴頭線綻。問：祖祖相傳，不知道傳的是什麼？師父說：不因為你問，老僧也不知道。
歙州朱溪謙禪師
韶國師（可能是指韶州雲門文偃禪師）來參拜時，聽到狗咬靈鼠的聲音。國師便問：是什麼聲音？師父說：狗咬靈鼠的聲音。國師說：既然是靈鼠，為什麼卻被狗咬？師父說：咬死了。國師說：好個犬。師父便打（狗）。國師說：不要打，我的話還在。師父停止了。因為建造佛殿完畢，一個僧人一同觀看。師父說：這殿里安放什麼佛？（僧人）說：安放不是沒有，有人不肯。師父說：我不問那個人。（僧人）說：這樣，那麼我也未曾回答和尚。
揚州豐化和尚
僧人問：上無片瓦，下無立錐之地時如何？師父說：莫非要飄露嗎？問：不具備得失時如何？師父說：說什麼？
南康軍云居道簡禪師
范陽人。很久以前就進入先云居（指道膺禪師）的門下，秘密地接受了真印，並且分管寺廟事務，管理柴火。因為年齡大，在堂中是第一座。適逢先云居將要圓寂，主管事務的人請問道：誰可以繼承（衣缽）？
【English Translation】 English version: Question: If that's the case, then the student hasn't come in vain. The Master said: I know you've been arranged by someone. Question: I've come from afar to seek refuge, please instruct me. The Master said: The mouth only knows how to eat. Question: How was it when Wen Boxue met Zhongni (Confucius's courtesy name)? The Master said: There's no such person here. Question: I don't know, I haven't seen, please tell me. The Master said: Not obscure. Question: What happens when it's not obscure? The Master said: What do you call it? Question: What is a unique thing? The Master said: A peony in flames. Question: What is a mindless Taoist? The Master said: Danxia (a Chan master of the Tang Dynasty) set fire to burn (the Buddha statue).
The Monk of Southwest Terrace of Tanzhou Shui
A monk asked: What is a drop of water here? The Master said: It's spat out as soon as it enters the mouth. Question: What is the meaning of the Westward Journey (a Zen term referring to the true meaning of Bodhidharma's transmission of Dharma from the West)? The Master said: The thread on the toe of the boot is broken. Question: Passed down from ancestor to ancestor, I don't know what is being passed down? The Master said: If you hadn't asked, this old monk wouldn't know either.
Chan Master Zhu Xi Qian of Shezhou
When National Teacher Shao (possibly referring to Zen Master Yunmen Wenyan of Shaozhou) came to pay respects, he heard the sound of a dog biting a spirit rat. The National Teacher then asked: What is that sound? The Master said: The sound of a dog biting a spirit rat. The National Teacher said: Since it's a spirit rat, why is it being bitten by a dog? The Master said: Bitten to death. The National Teacher said: What a good dog. The Master then hit (the dog). The National Teacher said: Don't hit, my words are still here. The Master stopped. Because the construction of the Buddha hall was completed, a monk watched together. The Master said: What Buddha should be placed in this hall? (The monk) said: It's not that there's no placement, but some people disagree. The Master said: I'm not asking that person. (The monk) said: In that case, I haven't answered the Master either.
Monk Fenghua of Yangzhou
A monk asked: What if there's not a single tile above and not a single spike to stand on below? The Master said: Isn't it going to be exposed to the elements? Question: What if one doesn't possess gain or loss? The Master said: What are you saying?
Chan Master Daojian of Yunju, Nankang Army
A person from Fanyang. He entered the room of the former Yunju (referring to Zen Master Daoying) a long time ago, secretly received the true seal, and was in charge of temple affairs, managing firewood. Because of his seniority, he was the first seat in the hall. Just as the former Yunju was about to pass away, the person in charge asked: Who is worthy to inherit (the mantle)?
居曰。堂中簡。主事雖承言。而意不在師。謂令揀擇可當說法者。僉曰。第二座可然。且備禮先請第一座。若謙讓。即堅請第二座師既密承授記略不辭免。即自持道具入方丈。攝眾演法。主事等不愜素志罔循規式。師察其情。乃潛棄去。其夜安樂樹神號泣詰旦。主事大眾。奔至麥莊悔過。哀請歸院。眾聞空中連聲唱曰。和尚來也。一眾欽服 僧問。如何是和尚家風。師曰。隨處得自在 問維摩豈不是金粟如來。師曰是。曰為甚麼卻在釋迦會下聽法。師曰。他不擔人我 問橫身蓋覆時如何。師曰。還蓋覆得么 問蛇子為甚麼吞卻蛇師。師曰。在里不傷 問諸聖道不得處。和尚還道得么。師曰。汝道。甚麼處諸聖道不得 問路逢猛虎時如何。師曰。千人萬人不逢。為甚麼阇黎偏逢 問孤峰獨宿時如何。師曰。閑卻七間僧堂不宿。阿誰教汝孤峰獨宿 師壽八十餘。后無疾而寂。廬州帥張崇。建塔于本山。至今存焉。
洪州大善慧海禪師
僧問。不坐青山頂時如何。師曰。且道是甚麼人 問如何是解作客底人。師曰。不佔上 問靈泉忽逢時如何。師曰。從甚麼處來 問如何道即不違于師。師曰。莫惜口。曰道后如何。師曰。道甚麼 問如何道得相親去。師曰快道。曰恁么則不道也。師曰。用口作甚麼 問如何是西
【現代漢語翻譯】 居士說：『寺院裡很簡單，主管事務的人雖然口頭上聽從，但心裡並不敬重禪師。』（他們）想挑選可以擔任說法的人，大家一致認為第二座可以勝任。並且按照禮節先請第一座，如果第一座謙讓，就堅決請第二座。禪師已經秘密地接受了授記，略微沒有推辭，就自己拿著法器進入方丈室，聚集僧眾演說佛法。主管事務的人等不滿意，不遵循規矩儀式。禪師察覺到他們的心思，於是悄悄地離開了。當天夜裡，安樂樹神哭泣。第二天早晨，主管事務的人和大眾，跑到麥莊懺悔過錯，哀求禪師回寺院。眾人聽到空中連續發出聲音說：『和尚回來了！』大家都很欽佩信服。一位僧人問：『什麼是和尚的家風？』禪師說：『隨處都能自在。』問：『維摩詰（Vimalakirti，佛教在家菩薩的代表）難道不是金粟如來（Jin Su Rulai，過去佛的名號）嗎？』禪師說是。問：『為什麼卻在釋迦（Sakyamuni，佛教創始人）的法會上聽法？』禪師說：『他不執著於人我和分別。』問：『橫身覆蓋時如何？』禪師說：『還覆蓋得了嗎？』問：『蛇子為什麼吞掉了蛇師？』禪師說：『在裡面不傷。』問：『諸聖都說不出的地方，和尚您能說得出嗎？』禪師說：『你說，什麼地方諸聖說不出？』問：『路上遇到猛虎時如何？』禪師說：『千人萬人遇不到，為什麼你偏偏遇到？』問：『孤峰獨自睡覺時如何？』禪師說：『空閑著七間僧房不住，是誰教你孤峰獨自睡覺？』禪師享年八十多歲，後來沒有疾病而圓寂。廬州（Luzhou，古地名）的統帥張崇（Zhang Chong，人名），在本山建造了塔，至今還存在。
洪州（Hongzhou，古地名）大善慧海禪師
僧人問：『不坐在青山頂上時如何？』禪師說：『你說說看，（這）是什麼人？』問：『如何是善於作客的人？』禪師說：『不佔上風。』問：『靈泉忽然相逢時如何？』禪師說：『從什麼地方來？』問：『如何說才不違背師父您？』禪師說：『不要吝惜口。』問：『說了之後如何？』禪師說：『說什麼？』問：『如何才能說得親近？』禪師說：『快說。』問：『這樣就不說了。』禪師說：『用口做什麼？』問：『如何是西（方來的）...』
【English Translation】 Layman said: 'The monastery is simple, and the person in charge, though verbally compliant, does not respect the Chan master in his heart.' They wanted to select someone suitable to give Dharma talks, and everyone agreed that the second seat was qualified. Moreover, they would first invite the first seat according to etiquette, and if the first seat declined, they would firmly invite the second seat. The Chan master had already secretly received the prediction and did not decline much. He then took his Dharma implements and entered the abbot's room to gather the monks and expound the Dharma. The person in charge and others were dissatisfied and did not follow the rules and rituals. The Chan master perceived their intentions and quietly left. That night, the Anle tree spirit wept. The next morning, the person in charge and the assembly ran to Maizhuang to repent their mistakes and begged the Chan master to return to the monastery. The crowd heard voices from the air saying repeatedly: 'The Abbot is back!' Everyone admired and believed. A monk asked: 'What is the family style of the Abbot?' The Chan master said: 'Be at ease everywhere.' Asked: 'Isn't Vimalakirti (Vimalakirti, representative of Buddhist lay bodhisattvas) Jin Su Rulai (Jin Su Rulai, name of a past Buddha)?' The Chan master said yes. Asked: 'Why is he listening to the Dharma in Sakyamuni's (Sakyamuni, founder of Buddhism) assembly?' The Chan master said: 'He does not cling to self and others and distinctions.' Asked: 'What about when covering the body?' The Chan master said: 'Can it still be covered?' Asked: 'Why did the snake cub swallow the snake charmer?' The Chan master said: 'It doesn't hurt inside.' Asked: 'The place where all the sages cannot speak, can the Abbot speak of it?' The Chan master said: 'You say, what place can't all the sages speak of?' Asked: 'What about when encountering a fierce tiger on the road?' The Chan master said: 'Thousands and ten thousands of people don't encounter it, why do you encounter it?' Asked: 'What about when sleeping alone on a solitary peak?' The Chan master said: 'Leaving the seven monastic rooms empty and not sleeping in them, who taught you to sleep alone on a solitary peak?' The Chan master lived to be over eighty years old, and later passed away without illness. Zhang Chong (Zhang Chong, personal name), the commander of Luzhou (Luzhou, ancient place name), built a pagoda on this mountain, which still exists today.
Chan Master Dàshàn Huìhǎi of Hongzhou (Hongzhou, ancient place name)
A monk asked: 'What about when not sitting on the top of the green mountain?' The Chan master said: 'Tell me, who is it?' Asked: 'What is a person who is good at being a guest?' The Chan master said: 'Does not take advantage.' Asked: 'What about when encountering the spiritual spring?' The Chan master said: 'Where did it come from?' Asked: 'How can I speak without contradicting you, Master?' The Chan master said: 'Don't be stingy with your mouth.' Asked: 'What about after speaking?' The Chan master said: 'Speak what?' Asked: 'How can I speak intimately?' The Chan master said: 'Speak quickly.' Asked: 'Then I won't speak.' The Chan master said: 'What do you use your mouth for?' Asked: 'What is the West (coming from)...'
來意。師曰。三界平沉。
鼎州德山和尚
僧問。路逢達道人。不將語默對。未審將甚麼對。師曰。祇恁么。僧良久。師曰。汝更問。僧再問。師乃喝出。
南嶽南臺和尚
僧問。直上融峰時如何。師曰見么。
南康軍云居昌禪師
僧問。相逢不相識時如何。師曰。既相逢。為甚麼不相識 問紅爐猛焰時如何。師曰。里頭是甚麼 問不受商量時如何。師曰。來作甚麼。曰來亦不商量。師曰。空來何益 問方丈前容身時如何。師曰。汝身大小。
晉州大梵和尚
僧問。如何是學人顧望處。師曰。井底架高樓。曰恁么則超然去也。師曰。何不擺手。
新羅國云住和尚
僧問。諸佛道不得。甚麼人道得。師曰。老僧道得。曰諸佛道不得。和尚作么生道。師曰。諸佛是我弟子。曰請和尚道。師曰。不是對君王。好與二十棒 問達磨未來時如何。師曰。夜半石牛吼。曰來后如何。師曰。特地使人愁 問既是普眼。為甚不見普賢。師曰。祇為貪程太速。
阾玨和尚
僧問。學人不負師機。還免披毛帶角也無。師曰。阇黎何得對面不相識。曰恁么則吞盡百川水。方明一點心。師曰。雖脫毛衣。猶披鱗甲。曰好來和尚具大慈悲。師曰。盡力道。也出老僧格
不得。
疏山仁禪師法嗣
隨州護國院守澄凈果禪師
上堂。諸方老宿。盡在曲錄木床上為人。及有人問著祖師西來意。未曾有一人當頭道著。時有僧問。請和尚當頭道。師曰。河北驢鳴。河南犬吠 問如何是佛。師咄曰。這驢漢 問盡大地。是一隻眼底人來時如何。師曰。階下漢 問諸佛不到處。是甚麼人行履。師曰。聃耳鬅頭。曰何人通得彼中信。師曰。驢面獸腮 問隨緣認得時如何。師曰。錯 問如何是西來意。師曰。一人傳虛。萬人傳實 問不落干將手。如何是太阿。師曰。七星光彩耀。六國罷煙塵 問鶴立枯松時如何。師曰。地下底一場懡㦬 問會昌沙汰時。護法善神。向甚麼處去。師曰。三門前兩個 問滴水滴凍時如何。師曰。日出后一場懡㦬。
洛京靈泉歸仁禪師
初問疏山。枯木生花。始與他合。是這邊句。是那邊句。山曰。亦是這邊句。師曰。如何是那邊句。山曰。石牛吐出三春霧。靈雀不棲無影林。住后。僧問。如何是靈泉家風。師曰。十日作活九日病。曰此病如何。師曰。迴避不得。曰還療得也無。師曰。耆婆稽首。醫王皺眉 問祖意教意。是同是別。師曰。牛馬同群放。曰還分不分。師曰。夜半崑崙穿市過。午後烏雞帶雪飛 問急切相投時如何。師曰。見佛
【現代漢語翻譯】 現代漢語譯本 不得。
疏山仁禪師法嗣
隨州護國院守澄凈果禪師
禪師上堂說法：各地的老修行，都在曲錄木床上教導他人。但如果有人問他們達摩祖師西來的真意，沒有一個人能直接了當地說出來。當時有僧人問：請和尚您直接了當地說出來。禪師說：河北的驢叫，河南的狗吠。有人問：什麼是佛？禪師呵斥道：你這蠢驢！有人問：整個大地，都是一隻眼睛裡的人出現時，會怎麼樣？禪師說：是臺階下的那個人。有人問：諸佛都無法到達的地方，是什麼人在行走？禪師說：是長著大耳朵，蓬亂頭髮的人。問：什麼人能傳遞那裡的訊息？禪師說：是驢臉獸腮的人。有人問：隨順因緣而認識到真理時，會怎麼樣？禪師說：錯了。有人問：什麼是達摩祖師西來的真意？禪師說：一個人傳假訊息，一萬人傳真訊息。有人問：不落在干將（古代名劍）的手中，什麼是太阿（古代名劍）？禪師說：七星的光彩照耀，六國停止戰爭。有人問：鶴站在枯松上時，會怎麼樣？禪師說：地面下一片茫然。有人問：會昌（唐武宗年號，841-846）年間佛教遭受劫難時，護法善神到哪裡去了？禪師說：就在山門前站著兩個。有人問：水滴凝結成冰時，會怎麼樣？禪師說：太陽出來后一片茫然。
洛京靈泉歸仁禪師
禪師最初問疏山仁禪師：枯木開花，才與真理相合，這是這邊的境界，還是那邊的境界？疏山禪師說：也是這邊的境界。禪師問：什麼是那邊的境界？疏山禪師說：石牛吐出三春的霧氣，靈雀不棲息在沒有影子的樹林。禪師住持寺院后，有僧人問：什麼是靈泉寺的家風？禪師說：十天努力工作，九天生病。僧人問：這病怎麼樣？禪師說：無法迴避。僧人問：還能治好嗎？禪師說：名醫耆婆也只能稽首，醫王也只能皺眉。有人問：祖師的意旨和佛教的教義，是相同還是不同？禪師說：牛馬一起放牧。僧人問：還分得開嗎？禪師說：半夜崑崙山穿過城市，中午烏雞帶著雪花飛舞。有人問：緊急相投靠時，會怎麼樣？禪師說：見到佛。
【English Translation】 English version Inadmissible.
Successor of Zen Master Ren of Shushan
Shouchéng Jingguo, Zen Master of Huguo Monastery in Suizhou
The Zen master ascended the Dharma hall and said: 'Old practitioners from all directions are teaching people on curved wooden beds. But when someone asks them about the meaning of Bodhidharma's (patriarch of Zen Buddhism) coming from the West, not a single one of them can directly answer it.' At that time, a monk asked: 'Please, Master, answer it directly.' The master said: 'The donkeys of Hebei bray, and the dogs of Henan bark.' Someone asked: 'What is Buddha?' The master scolded: 'You donkey!' Someone asked: 'When the entire earth is seen as coming from within a single eye, what will happen?' The master said: 'It is the person below the steps.' Someone asked: 'Where the Buddhas cannot reach, who is walking?' The master said: 'It is someone with large ears and disheveled hair.' Asked: 'Who can deliver messages from that place?' The master said: 'Someone with a donkey face and beastly cheeks.' Someone asked: 'What happens when one recognizes the truth by following conditions?' The master said: 'Wrong.' Someone asked: 'What is the meaning of Bodhidharma's coming from the West?' The master said: 'One person spreads falsehood, ten thousand people spread truth.' Someone asked: 'Without falling into the hands of Gan Jiang (ancient sword), what is Tai'a (ancient sword)?' The master said: 'The light of the seven stars shines, and the six kingdoms cease their wars.' Someone asked: 'What happens when a crane stands on a withered pine?' The master said: 'A scene of confusion below the ground.' Someone asked: 'During the persecution of Buddhism in the Huichang (Tang Wuzong's reign, 841-846) era, where did the Dharma-protecting deities go?' The master said: 'Two of them are standing in front of the three gates.' Someone asked: 'What happens when a drop of water freezes?' The master said: 'A scene of confusion after the sun rises.'
Zen Master Guiren of Lingquan Monastery in Luoyang
Initially, the Zen master asked Zen Master Shushan: 'When a withered tree blooms, it begins to accord with the truth. Is this a state of this side or that side?' Zen Master Shushan said: 'It is also a state of this side.' The Zen master asked: 'What is the state of that side?' Zen Master Shushan said: 'The stone ox spits out the mist of the three springs, and the spiritual bird does not perch in the shadowless forest.' After the Zen master took charge of the monastery, a monk asked: 'What is the family style of Lingquan Monastery?' The Zen master said: 'Working hard for ten days, sick for nine days.' The monk asked: 'What is this sickness like?' The Zen master said: 'It cannot be avoided.' The monk asked: 'Can it be cured?' The Zen master said: 'Even the famous doctor Jivaka can only bow his head, and the king of medicine can only frown.' Someone asked: 'Are the intentions of the patriarch and the teachings of Buddhism the same or different?' The Zen master said: 'Cows and horses graze together.' The monk asked: 'Can they still be distinguished?' The Zen master said: 'At midnight, Mount Kunlun passes through the city, and at noon, a black chicken flies with snowflakes.' Someone asked: 'What happens when one urgently seeks refuge?' The Zen master said: 'One sees the Buddha.'
似冤家 問如何是靈泉竹。師曰。不從栽種得。曰還變動也無。師曰。三冬瑞雪應難改。九夏凝霜色轉鮮 問如何是靈泉心印。師曰。不傳不受。曰或遇交代時如何。師曰。淮南船子看洛陽 問如何是祖師西來意。師曰。仰面獨揚眉。回頭自拍手 問如何是和尚家風。師曰。騎牛戴席帽。過水著靴衫 問如何是無問而自說。師曰。死人口裡活人舌。曰未審是何人領會。師曰。無角水牯牛 問如何是靈泉活計。師曰。東壁打倒西壁。曰憑個甚麼過朝夕。師曰。折腰鐺子無煙火。曰二時將何奉獻。師曰。野老共炊無米飯。溪邊大會不來人 問如何是靈泉境。師曰。枯樁花爛熳。曰如何是境中人。師曰。子規啼斷後。花落布階前 問如何是沙門行。師曰。恰似個屠兒。曰如何行履。師曰。破齋犯戒。曰究竟作么生。師曰。因不收。果不入 士問。俗人還許會佛法否。師曰。那個臺無月。誰家樹不春。
瑞州五峰遇禪師
僧問。佛未出世時如何。師曰。一堆泥土 問如何是不撥不觸底人。師曰。閉目藏三寸。翻眉蓋眼睛。
撫州疏山證禪師
初參先疏山。得旨后歷諸方。謁投子。子問。近離甚處。曰延平。子曰。還將得劍來么。曰將得來。子曰。呈似老僧看。師乃指面前地。子便休。至晚。問侍者。
【現代漢語翻譯】 現代漢語譯本： 『似冤家』問：『如何是靈泉竹？』（靈泉竹：指靈泉寺的竹子，可能像征某種禪宗境界或修行狀態） 師（禪師）說：『不從栽種得。』 問：『還變動也無？』 師說：『三冬瑞雪應難改，九夏凝霜色轉鮮。』 問：『如何是靈泉心印？』（靈泉心印：指靈泉寺所傳承的禪宗心法） 師說：『不傳不受。』 問：『或遇交代時如何？』 師說：『淮南船子看洛陽。』 問：『如何是祖師西來意？』（祖師西來意：指禪宗初祖菩提達摩從西方來到中國的真正目的） 師說：『仰面獨揚眉，回頭**手。』 問：『如何是和尚家風？』（和尚家風：指寺院或禪師獨特的修行風格） 師說：『騎牛戴席帽，過水著靴衫。』 問：『如何是無問而自說？』 師說：『死人口裡活人舌。』 問：『未審是何人領會？』 師說：『無角水牯牛。』 問：『如何是靈泉活計？』（靈泉活計：指靈泉寺的日常修行活動） 師說：『東壁打倒西壁。』 問：『憑個甚麼過朝夕？』 師說：『折腰鐺子無煙火。』 問：『二時將何奉獻？』 師說：『野老共炊無米飯，溪邊大會不來人。』 問：『如何是靈泉境？』（靈泉境：指靈泉寺所處的境界或禪境） 師說：『枯樁花爛熳。』 問：『如何是境中人？』 師說：『子規啼斷後，花落布階前。』 問：『如何是沙門行？』（沙門行：指僧侶的修行行為） 師說：『恰似個屠兒。』 問：『如何行履？』 師說：『破齋犯戒。』 問：『究竟作么生？』 師說：『因不收，果不入。』 士問：『俗人還許會佛法否？』 師說：『那個臺無月，誰家樹不春。』
瑞州五峰遇禪師
僧問：『佛未出世時如何？』 師說：『一堆泥土。』 問：『如何是不撥不觸底人？』 師說：『閉目藏三寸，翻眉蓋眼睛。』
撫州疏山證禪師
初參先疏山，得旨后歷諸方。謁投子。子問：『近離甚處？』 答：『延平。』 子曰：『還將得劍來么？』 答：『將得來。』 子曰：『呈似老僧看。』 師乃指面前地。子便休。至晚，問侍者。
【English Translation】 English version: 'Seemingly an enemy' asks: 'What is Lingquan Bamboo?' (Lingquan Bamboo: Refers to the bamboo of Lingquan Temple, possibly symbolizing a certain Zen state or practice) The Master (Zen Master) says: 'It is not obtained from planting.' Asks: 'Does it still change?' The Master says: 'The auspicious snow of three winters is hard to alter; the congealed frost of nine summers makes its color even fresher.' Asks: 'What is the Lingquan Mind Seal?' (Lingquan Mind Seal: Refers to the Zen mind-transmission of Lingquan Temple) The Master says: 'It is neither transmitted nor received.' Asks: 'What happens when it is time to hand it over?' The Master says: 'The boatman of Huainan looks at Luoyang.' Asks: 'What is the meaning of the Patriarch's coming from the West?' (The meaning of the Patriarch's coming from the West: Refers to the true purpose of Bodhidharma, the first Zen patriarch, coming to China from the West) The Master says: 'Raising his face, he lifts his eyebrows alone; turning his head, he ** his hands.' Asks: 'What is the family style of the Abbot?' (The family style of the Abbot: Refers to the unique practice style of the temple or Zen master) The Master says: 'Riding an ox and wearing a straw hat; crossing the water and wearing boots and a robe.' Asks: 'What is it to speak without being asked?' The Master says: 'A living tongue in a dead man's mouth.' Asks: 'I wonder, who can understand this?' The Master says: 'A hornless water buffalo.' Asks: 'What is the livelihood of Lingquan?' (The livelihood of Lingquan: Refers to the daily practice activities of Lingquan Temple) The Master says: 'Knock down the east wall to repair the west wall.' Asks: 'What do you rely on to pass the days?' The Master says: 'A broken-waisted pot without smoke or fire.' Asks: 'What do you offer at the two times (morning and evening)?' The Master says: 'Old farmers cook together without rice; a great gathering by the stream, but no one comes.' Asks: 'What is the realm of Lingquan?' (The realm of Lingquan: Refers to the state or Zen realm where Lingquan Temple is located) The Master says: 'Withered stumps bloom profusely.' Asks: 'What is the person in the realm?' The Master says: 'After the cuckoo cries its heart out, flowers fall before the cloth steps.' Asks: 'What is the practice of a Shramana (monk)?' (Shramana: Refers to a Buddhist monk) The Master says: 'Just like a butcher.' Asks: 'How does he act?' The Master says: 'Breaking fasts and violating precepts.' Asks: 'What is it ultimately?' The Master says: 'The cause is not collected, the result does not enter.' A scholar asks: 'Are laypeople allowed to understand the Buddha-dharma?' The Master says: 'Which terrace has no moon? Which family's trees do not have spring?'
Zen Master Yu of Wufeng, Ruizhou
A monk asks: 'What was it like before the Buddha appeared in the world?' The Master says: 'A pile of mud.' Asks: 'What is a person who neither stirs nor touches the bottom?' The Master says: 'Closing the eyes, hide three inches; turning the eyebrows, cover the eyes.'
Zen Master Zheng of Shushan, Fuzhou
Initially, he visited Shushan first, and after gaining understanding, he visited various places. He visited Touzi. Touzi asked: 'Where did you recently leave?' Answered: 'Yanping.' Touzi said: 'Did you bring the sword with you?' Answered: 'I brought it.' Touzi said: 'Show it to this old monk.' The Master then pointed to the ground in front of him. Touzi then stopped. In the evening, he asked the attendant.
新到在么。者曰。當時去也。子曰。三十年弄馬騎。今日被驢撲 住后。僧問如何是就事學。師曰。著衣吃飯。曰如何是就理學。師曰。騎牛去穢。曰如何是向上事。師曰。溥際不收 問如何是聲色混融句。師曰。不辨消不及。曰如何是聲色外別行底句。師曰。難逢不可得 問親切處。乞一言。師以拄杖敲之。僧曰。為甚麼不道。師曰。得恁么不識好惡。
洪州百丈明照安禪師
新羅人。僧問。一藏圓光。如何是體。師曰。勞汝遠來。曰莫便是一藏圓光么。師曰。更吃一碗茶 問如何是和尚家風。師曰。手巾寸半布 問萬法歸一。一歸何處。師曰。未有一個人不問 問如何是極則處。師曰。空王殿里登九五。野老門前不立人 問隨緣認得時如何。師曰。未認得時作么生 問如何是毗盧師。師曰。人天收不得。曰如何是一代時教。師曰。義例分明。
瑞州黃檗山慧禪師
洛陽人。少出家。業經論。因增受菩薩戒。而嘆曰。大士攝律儀。與吾本受聲聞戒。俱止持作犯也。然于篇聚增減。支本通別。制意且殊。既微細難防。復于攝善中。未嘗行於少分。況饒益有情乎。且世間泡幻身命。何可留戀哉。由是置講課。欲以身捐於水中。飼鱗甲之類。念已將行。偶二禪者。接之款話。說南方頗多知識。何
【現代漢語翻譯】 現代漢語譯本： 僧人問道：『新到這裡嗎？』禪師說：『當時就離開了。』禪師說：『三十年練習騎馬，今天卻被驢撲倒。』之後，有僧人問：『什麼是就事學？』禪師說：『穿衣吃飯。』問：『什麼是就理學？』禪師說：『騎牛去穢。』問：『什麼是向上事？』禪師說：『普天之下無所不包。』問：『什麼是聲色混融句？』禪師說：『難以分辨，來不及反應。』問：『什麼是聲色之外別行的句子？』禪師說：『難以遇到，不可得到。』問：『親切處，請說一句。』禪師用拄杖敲打僧人。僧人說：『為什麼不說？』禪師說：『如此不識好歹！』
洪州百丈明照安禪師
新羅人。僧人問：『一藏圓光（指佛性），什麼是它的本體？』禪師說：『辛苦你遠道而來。』問：『莫非就是一藏圓光嗎？』禪師說：『再喝一碗茶。』問：『什麼是和尚的家風？』禪師說：『手巾只有寸半長。』問：『萬法歸一，一歸何處？』禪師說：『沒有一個人不問這個問題。』問：『什麼是極則之處？』禪師說：『在空王殿里登上九五之尊，在鄉野老人的門前卻不立足。』問：『隨緣認得時如何？』禪師說：『未認得時作么生？』問：『什麼是毗盧師（指毗盧遮那佛）？』禪師說：『人天都無法收容。』問：『什麼是佛的一代時教？』禪師說：『義理分明。』
瑞州黃檗山慧禪師
洛陽人。年少時出家，精通經論。因為增加受菩薩戒，而嘆息說：『大士的攝律儀，與我原本所受的聲聞戒，都是止持作犯。然而在篇聚增減、支本通別、制意上卻有差別。既微細難以防範，又在攝善中，未曾行於少分，更何況饒益有情呢？況且世間如泡影般虛幻的生命，怎麼可以留戀呢？』因此停止講課，想要將身體捐於水中，餵養魚類。念頭已定，將要行動時，偶遇兩位禪者，接待他並親切交談，說南方有很多有見識的人。
【English Translation】 English version: A monk asked: 'Are you newly arrived?' The Zen master said: 'I left at that time.' The Zen master said: 'For thirty years I practiced riding horses, but today I was knocked down by a donkey.' Afterwards, a monk asked: 'What is learning through events?' The Zen master said: 'Wearing clothes and eating food.' Asked: 'What is learning through principles?' The Zen master said: 'Riding an ox to remove filth.' Asked: 'What is the matter of upward striving?' The Zen master said: 'The entire universe cannot contain it.' Asked: 'What is the phrase of the blending of sound and form?' The Zen master said: 'Difficult to distinguish, no time to react.' Asked: 'What is the phrase that goes beyond sound and form?' The Zen master said: 'Difficult to encounter, impossible to obtain.' Asked: 'At the point of intimacy, please say a word.' The Zen master struck the monk with his staff. The monk said: 'Why don't you speak?' The Zen master said: 'So ignorant of good and evil!'
Hongzhou Baizhang Mingzhao Zen Master
A person from Silla (ancient Korean kingdom). A monk asked: 'The One Treasury of Perfect Light (referring to Buddha-nature), what is its essence?' The Zen master said: 'Thank you for coming from afar.' Asked: 'Is it perhaps the One Treasury of Perfect Light?' The Zen master said: 'Have another bowl of tea.' Asked: 'What is the family style of the abbot?' The Zen master said: 'A hand towel is only half an inch of cloth.' Asked: 'The myriad dharmas return to one, where does the one return?' The Zen master said: 'There is not a single person who doesn't ask this question.' Asked: 'What is the ultimate place?' The Zen master said: 'In the palace of the Empty King (referring to the Buddha), ascend to the position of the ninth five (highest position), but do not stand before the door of a rustic old man.' Asked: 'What is it like when one recognizes it according to conditions?' The Zen master said: 'What was it like when you hadn't recognized it?' Asked: 'Who is Vairocana Buddha (the universal Buddha)?' The Zen master said: 'Neither humans nor gods can contain him.' Asked: 'What is the Buddha's teachings of a lifetime?' The Zen master said: 'The meaning and examples are clear.'
Ruizhou Huangbo Mountain Hui Zen Master
A person from Luoyang. He left home at a young age and was well-versed in scriptures and treatises. Because he additionally received the Bodhisattva precepts, he sighed and said: 'The Bodhisattva's precepts of gathering and controlling, and the Sravaka (hearer) precepts that I originally received, are both about stopping and maintaining, and committing offenses. However, there are differences in the increase or decrease of sections, the distinction between branches and roots, and the intention of the rules. They are both subtle and difficult to prevent, and in the gathering of good, I have never practiced even a small part, let alone benefiting sentient beings? Moreover, how can one be attached to worldly life, which is as illusory as a bubble?' Therefore, he stopped lecturing and wanted to donate his body to the water to feed the fish. When the thought was settled and he was about to act, he happened to meet two Zen practitioners who received him and talked intimately, saying that there were many knowledgeable people in the South.
滯於一隅。師從此回志參尋。屬關津嚴緊。乃謂守吏曰。吾非玩山水。誓求祖道。他日必不忘恩也。吏者察其志。遂不苛留。且謂之曰。師既為法忘身。回時愿無吝所聞。師欣謝。直造疏山。時仁坐法堂受參。師先顧視大眾。然後致問曰。剎那便去時如何。山曰。逼塞虛空。汝作么生去。師曰。逼塞虛空。不如不去。山便休。師下堂。參第一座。座曰。適來祇對甚奇特。師曰。此乃率爾。敢望慈悲開示愚昧。座曰。一剎那間。還有擬議否。師于言下頓省。禮謝。住后。僧問黃檗一路荒來久。今日當陽事若何。師曰。虛空不假金錘鍊。日月何曾待照人。師示滅塔于本山。肉身至今如生。
延州伏龍山奉璘禪師
僧問。如何是和尚家風。師曰。橫身臥海。日裡挑燈 問如何是伏龍境。師曰。山峻水流急。三冬發異華 問和尚還愛財色也無。師曰愛。曰既是善知識。為甚麼卻愛財色。師曰。知恩者少 師問火頭。培火了也未。曰低聲。師曰。甚麼處得這訊息來。曰不假多言。師曰。省錢易飽。吃了還饑 問如何是和尚家風。師曰。長齏冷飯。曰太寂寞生。師曰。僧家合如是。
安州大安山省禪師
僧問。失路迷人。請師直指。師曰。三門前去 問舉步臨危。請師指月。師曰。不指月。曰為甚麼不指
【現代漢語翻譯】 現代漢語譯本： （他）停留在一個地方。禪師從此返回立志參訪尋道。正趕上關卡盤查嚴格。於是（他）對把守的官吏說：『我不是爲了遊玩山水，而是發誓要尋求祖師的道法。將來必定不會忘記您的恩德。』官吏觀察了他的志向，於是沒有苛刻地阻攔他，並且對他說：『禪師既然爲了佛法而忘卻自身，回來的時候希望不要吝惜您所聽聞的佛法。』禪師高興地道謝，直接前往疏山。當時疏山仁禪師正在法堂接受參拜。禪師先環顧大眾，然後提問道：『剎那間便離去時，會是怎樣？』疏山禪師說：『（它）充塞虛空，你又如何離去？』禪師說：『充塞虛空，不如不去。』疏山禪師便停止了問答。禪師走下法堂，參拜第一座。第一座說：『剛才的對答非常奇特。』禪師說：『這只是隨口說說，希望您慈悲開示我的愚昧。』第一座說：『在一剎那間，還有思慮嗎？』禪師在言語下頓時醒悟，行禮道謝。住錫之後，有僧人問道：『黃檗（Huangbo）一路荒廢已久，今日當陽（Dangyang）之事如何？』禪師說：『虛空不需要金錘來錘鍊，日月何曾等待照耀世人？』禪師在本山示寂並建塔，肉身至今還像活著一樣。
延州（Yanzhou）伏龍山（Fulong Mountain）奉璘（Fenglin）禪師
僧人問道：『什麼是和尚的家風？』禪師說：『橫身躺在海里，白天挑著燈籠。』問道：『什麼是伏龍境？』禪師說：『山高水流急，三冬開放奇異的花。』問道：『和尚您還愛財色嗎？』禪師說：『愛。』（僧人）說：『既然是善知識，為什麼卻愛財色？』禪師說：『知恩的人少。』禪師問火頭僧：『添柴了嗎？』（火頭僧）低聲回答。禪師說：『從哪裡得到這個訊息的？』（火頭僧）說：『不用多說。』禪師說：『省錢容易吃飽，吃了還會餓。』問道：『什麼是和尚的家風？』禪師說：『常吃冷齋飯。』（僧人）說：『太寂寞了。』禪師說：『僧人本該如此。』
安州（Anzhou）大安山（Da'an Mountain）省禪師
僧人問道：『迷路的人，請禪師直接指引。』禪師說：『從三門前走。』問道：『舉步面臨危險，請禪師指月。』禪師說：『不指月。』（僧人）問：『為什麼不指？』
【English Translation】 English version: He lingered in one place. The Chan master returned from this, determined to seek the Way. It happened that the checkpoints were strictly guarded. So he said to the guard: 'I am not here to enjoy the scenery, but I vow to seek the Dharma of the Patriarchs. I will surely not forget your kindness in the future.' The guard observed his aspiration, so he did not strictly stop him, and said to him: 'Since the Chan master forgets himself for the sake of the Dharma, I hope you will not be stingy with what you have heard when you return.' The Chan master thanked him happily and went straight to Shushan (Mount Shu). At that time, Chan Master Ren of Shushan was receiving visits in the Dharma hall. The Chan master first looked around at the crowd, and then asked: 'What will it be like when one departs in an instant?' Chan Master Shu said: '(It) fills the void, how will you depart?' The Chan master said: 'Filling the void is not as good as not departing.' Chan Master Shu then stopped the questioning. The Chan master went down the Dharma hall and paid respects to the first seat. The first seat said: 'The answers just now were very peculiar.' The Chan master said: 'This is just a casual remark, I hope you will mercifully enlighten my ignorance.' The first seat said: 'In an instant, is there still deliberation?' The Chan master suddenly awakened upon hearing these words, and bowed to thank him. After residing there, a monk asked: 'The road from Huangbo (Huangbo) has been desolate for a long time, what is the matter of Dangyang (Dangyang) today?' The Chan master said: 'The void does not need a golden hammer to refine it, when has the sun and moon ever waited to illuminate people?' The Chan master passed away and a pagoda was built on this mountain, and his body is still like alive today.
Chan Master Fenglin (Fenglin) of Fulong Mountain (Fulong Mountain) in Yanzhou (Yanzhou)
A monk asked: 'What is the family style of the abbot?' The Chan master said: 'Lying across the sea, carrying a lantern in the daytime.' Asked: 'What is the realm of Fulong?' The Chan master said: 'The mountains are high and the water flows rapidly, and strange flowers bloom in the three winter months.' Asked: 'Does the abbot still love wealth and beauty?' The Chan master said: 'I do.' (The monk) said: 'Since you are a good advisor, why do you love wealth and beauty?' The Chan master said: 'Few people know gratitude.' The Chan master asked the cook monk: 'Have you added firewood?' (The cook monk) replied in a low voice. The Chan master said: 'Where did you get this news from?' (The cook monk) said: 'No need to say more.' The Chan master said: 'It is easy to save money and be full, but you will still be hungry after eating.' Asked: 'What is the family style of the abbot?' The Chan master said: 'Often eating cold vegetarian meals.' (The monk) said: 'Too lonely.' The Chan master said: 'Monks should be like this.'
Chan Master Sheng of Da'an Mountain (Da'an Mountain) in Anzhou (Anzhou)
A monk asked: 'A lost person, please guide me directly.' The Chan master said: 'Go in front of the three gates.' Asked: 'Taking a step and facing danger, please point to the moon.' The Chan master said: 'I will not point to the moon.' (The monk) asked: 'Why not point?'
月。師曰。臨坑不推人 問離四句。絕百非。請和尚道。師曰。我王庫內。無如是刀 問重重關鎖。資訊不通時如何。師曰。爭得到這裡。曰到后如何。師曰。彼中事作么生 問如何是真中真。師曰。十字路頭泥佛子 問無為無事人。猶是金鎖難。金鎖牽不住。是甚麼人。師曰。向阇黎道即得。不可荒卻大安山去也。
洪州百丈超禪師
海東人。僧問。祖意教意。是同是別。師曰。金雞玉兔。聽繞須彌 問日落西山去。林中事若何。師曰。洞深云出晚。澗曲水流遲 問某甲今日辭去。或有人問和尚說甚麼法。向他道甚麼。師曰。但道。大雄山頂上。虎生師子兒。
洪州天王院和尚
僧問。國內按劍者是誰。師曰。天王 問百骸俱潰散。一物鎮長靈時如何。師曰。不墮無壞爛 問如何是佛。師曰。錯 問如何是無相道場。師曰。門外列金剛。
常州正勤院蘊禪師
魏府韓氏子。幼而出家。老有童顏。僧問。師唱誰家曲。宗風事若何。師曰。迥出簫韶外。六律豈能過。曰不過底事作么生。師曰。聲前拍不散。句后覓無蹤 問如何是正勤一路。師曰。泥深三尺。曰如何到得。師曰。阇黎從甚麼處來 問如何是禪。師曰。石上蓮花火里泉。曰如何是道。師曰。楞伽峰頂一莖草。曰禪道相
【現代漢語翻譯】 現代漢語譯本 僧人問：『面臨深坑卻不去推人下去』是什麼意思？禪師說：『不要這樣做。』問：『離開四句，斷絕一切是非，請和尚開示。』禪師說：『我王庫內，沒有這樣的刀。』問：『重重關鎖，資訊不通的時候該怎麼辦？』禪師說：『爭得到這裡？』問：『到了之後又如何？』禪師說：『彼中之事如何運作？』問：『如何是真中真？』禪師說：『十字路口的泥佛子。』問：『無為無事之人，仍然是金鎖難以束縛。金鎖束縛不住的，是什麼樣的人？』禪師說：『向阇黎（Acharya，阿阇黎，意為導師）說就可以，不可荒廢了大安山。』
洪州百丈超禪師
是海東人。僧人問：『祖意和教意，是相同還是不同？』禪師說：『金雞玉兔，聽繞須彌（Mount Sumeru，須彌山，佛教宇宙觀中的聖山）。』問：『日落西山，林中之事如何？』禪師說：『洞深云出晚，澗曲水流遲。』問：『某甲今日辭去，如果有人問和尚說什麼法，我該對他說什麼？』禪師說：『但說：大雄山頂上，虎生獅子兒。』
洪州天王院和尚
僧人問：『國內按劍者是誰？』禪師說：『天王。』問：『百骸俱潰散，一物鎮長靈時如何？』禪師說：『不墮無壞爛。』問：『如何是佛？』禪師說：『錯。』問：『如何是無相道場？』禪師說：『門外列金剛。』
常州正勤院蘊禪師
是魏府韓氏之子，幼年出家，年老卻有童顏。僧人問：『禪師唱的是誰家的曲子？宗風之事如何？』禪師說：『迥出簫韶之外，六律豈能過？』問：『不過底事作么生？』禪師說：『聲前拍不散，句后覓無蹤。』問：『如何是正勤一路？』禪師說：『泥深三尺。』問：『如何到得了？』禪師說：『阇黎（Acharya，阿阇黎，意為導師）從什麼地方來？』問：『如何是禪？』禪師說：『石上蓮花火里泉。』問：『如何是道？』禪師說：『楞伽（Lanka，楞伽山，佛經中羅剎居住的山）峰頂一莖草。』問：『禪道相』
【English Translation】 English version The monk asked: 'What does 'not pushing someone when they are at the edge of a pit' mean?' The Zen master said: 'Don't do it.' Asked: 'Leaving the four phrases and cutting off all right and wrong, please enlighten me, Venerable Monk.' The Zen master said: 'In my king's treasury, there is no such knife.' Asked: 'When the gates are heavily locked and information cannot pass through, what should be done?' The Zen master said: 'How did you manage to get here?' Asked: 'What happens after arriving?' The Zen master said: 'How do things operate over there?' Asked: 'What is the truest of the true?' The Zen master said: 'The mud Buddha at the crossroads.' Asked: 'A person of non-action and non-affair is still difficult to restrain with a golden lock. What kind of person cannot be restrained by a golden lock?' The Zen master said: 'You can tell the Acharya (Acharya, meaning teacher), but don't abandon Mount Da'an.'
Zen Master Chao of Baizhang in Hongzhou
He was from Haidong. A monk asked: 'Are the ancestral intention and the teaching intention the same or different?' The Zen master said: 'The golden rooster and jade rabbit listen around Mount Sumeru (Mount Sumeru, the sacred mountain in Buddhist cosmology).' Asked: 'When the sun sets in the west, what happens in the forest?' The Zen master said: 'The cave is deep, and the clouds emerge late; the stream is winding, and the water flows slowly.' Asked: 'I am leaving today. If someone asks what Dharma the Venerable Monk teaches, what should I tell them?' The Zen master said: 'Just say: On the summit of Great Hero Mountain, a tiger gives birth to a lion cub.'
The Monk of Tianwang Temple in Hongzhou
A monk asked: 'Who is the one holding the sword in the country?' The Zen master said: 'The Heavenly King.' Asked: 'When all the bones are scattered, what happens when one thing eternally guards the spirit?' The Zen master said: 'It does not fall into decay and rot.' Asked: 'What is Buddha?' The Zen master said: 'Wrong.' Asked: 'What is the formless Bodhimanda (Bodhimanda, the place of enlightenment)?' The Zen master said: 'Vajra (Vajra, diamond thunderbolt) are lined up outside the gate.'
Zen Master Yun of Zhengqin Temple in Changzhou
He was the son of the Han family in Weifu, who left home at a young age and had a youthful face in old age. A monk asked: 'Whose tune is the master singing? What about the affairs of the school's style?' The Zen master said: 'Far beyond the Xiao and Shao music, how can the six laws surpass it?' Asked: 'What about the matter that cannot be surpassed?' The Zen master said: 'The clapping before the sound does not disperse, and the traces cannot be found after the phrase.' Asked: 'What is the path of Zhengqin?' The Zen master said: 'The mud is three feet deep.' Asked: 'How can one get there?' The Zen master said: 'Where did the Acharya (Acharya, meaning teacher) come from?' Asked: 'What is Zen?' The Zen master said: 'Lotus on a stone, spring in the fire.' Asked: 'What is the Tao?' The Zen master said: 'A blade of grass on the summit of Lanka (Lanka, the mountain where the Rakshasas live in Buddhist scriptures).' Asked: 'Zen and Tao are'
去幾何。師曰。泥人落水木人撈 後晉天福中順寂。葬于院側。經二稔。門人發塔睹。全身儼然。發爪俱長。乃阇維。收舍利真骨。重建塔焉。
襄州洞山瑞禪師
僧問。道有又無時如何。師曰。龍頭蛇尾。腰間一劍。問如何是無生曲。師曰。未問已前。
京兆府三相和尚
僧問。如何是無縫塔。師曰。覓縫不得。曰如何是塔中人。師曰。對面不相見。問如何是西來意。師曰。雪覆孤峰白。殘照露瑕痕。
青林虔禪師法嗣
襄州萬銅山廣德義禪師
僧問。如何是和尚家風。師曰。山前人不住。山後人更忙 問如何是透法身句。師曰。無力登山水。茅戶絕知音 問如何是佛法大意。師曰。始嗟黃葉落。又見柳條青 問盡大地是個死屍。向甚麼處葬。師曰。北邙山下。千丘萬丘 師不安。僧問。和尚患個甚麼。師曰。無思不墜的。曰恁么則已知和尚病源也。師曰。你道老僧患甚麼。曰和尚忌口好。師便打 問如何是佛。師曰。畫戟門開見墜仙。僧后問悟空。畫戟門開見墜仙。意旨如何。空曰。直饒親見釋迦來。智者咸言不是佛。
襄州石門獻蘊禪師
京兆人。初問青林。如何用心。得齊于諸聖。林仰面良久曰。會么。師曰不會。林曰。去無子用心處。師禮拜。乃
【現代漢語翻譯】 現代漢語譯本 去幾何（Qujihe）。 師父說：『泥人落水，木人撈。』後晉天福年間（936-947）圓寂，葬于寺院側。 經過兩年，弟子們打開塔觀看，全身栩栩如生，頭髮和指甲都長長了。 於是火化，收集舍利和真骨，重建塔。
襄州洞山瑞禪師
僧人問：『道有又無時如何？』 師父說：『龍頭蛇尾，腰間一劍。』 問：『如何是無生曲？』 師父說：『未問已前。』
京兆府三相和尚
僧人問：『如何是無縫塔？』 師父說：『覓縫不得。』 曰：『如何是塔中人？』 師父說：『對面不相見。』 問：『如何是西來意？』 師父說：『雪覆孤峰白，殘照露瑕痕。』
青林虔禪師法嗣
襄州萬銅山廣德義禪師
僧人問：『如何是和尚家風？』 師父說：『山前人不住，山後人更忙。』 問：『如何是透法身句？』 師父說：『無力登山水，茅戶絕知音。』 問：『如何是佛法大意？』 師父說：『始嗟黃葉落，又見柳條青。』 問：『盡大地是個死屍，向甚麼處葬？』 師父說：『北邙山下，千丘萬丘。』 師父身體不適，僧人問：『和尚患個甚麼？』 師父說：『無思不墜的。』 曰：『恁么則已知和尚病源也。』 師父說：『你道老僧患甚麼？』 曰：『和尚忌口好。』 師父便打。 問：『如何是佛？』 師父說：『畫戟門開見墜仙。』 僧人後來問悟空：『畫戟門開見墜仙，意旨如何？』 空說：『直饒親見釋迦來，智者咸言不是佛。』
襄州石門獻蘊禪師
京兆人。 起初問青林：『如何用心，得齊于諸聖？』 青林仰面良久說：『會么？』 師父說不會。 青林說：『去無子用心處。』 師父禮拜，乃
【English Translation】 English version Qujihe. The master said, 'A clay man falls into the water, a wooden man tries to save him.' He passed away peacefully during the Tianfu period (936-947) of the Later Jin Dynasty, and was buried beside the temple. After two years, the disciples opened the pagoda to look, and his whole body was lifelike, with his hair and nails grown long. So they cremated him, collected the relics and true bones, and rebuilt the pagoda.
Zen Master Rui of Dongshan in Xiangzhou
A monk asked, 'What is it like when the Tao is both existent and non-existent?' The master said, 'A dragon's head and a snake's tail, a sword at the waist.' Asked, 'What is the song of no-birth?' The master said, 'Before you asked.'
The Venerable Sanxiang of Jingzhao Prefecture
A monk asked, 'What is a seamless pagoda?' The master said, 'Cannot find a seam.' Said, 'What is the person in the pagoda?' The master said, 'Cannot see each other face to face.' Asked, 'What is the meaning of the coming from the West?' The master said, 'Snow covers the solitary peak white, the remaining light reveals flaws.'
Successor of Zen Master Qian of Qinglin
Zen Master Guangdeyi of Wantong Mountain in Xiangzhou
A monk asked, 'What is the family style of the abbot?' The master said, 'People in front of the mountain do not stay, people behind the mountain are even busier.' Asked, 'What is the phrase that penetrates the Dharmakaya?' The master said, 'Without strength to climb mountains and waters, thatched huts have no confidants.' Asked, 'What is the great meaning of the Buddha-dharma?' The master said, 'First lament the falling of yellow leaves, then see the willow branches green again.' Asked, 'The entire earth is a corpse, where should it be buried?' The master said, 'Beneath Beimang Mountain, thousands and tens of thousands of mounds.' The master was unwell, and a monk asked, 'What is wrong with the abbot?' The master said, 'Without thought, one does not fall.' Said, 'Then I already know the source of the abbot's illness.' The master said, 'What do you say the old monk is suffering from?' Said, 'The abbot should be careful about what he eats.' The master then struck him. Asked, 'What is Buddha?' The master said, 'The painted halberd gate opens to see a fallen immortal.' A monk later asked Wukong, 'What is the meaning of 'The painted halberd gate opens to see a fallen immortal'?' Wukong said, 'Even if you personally see Shakyamuni come, wise men will all say it is not Buddha.'
Zen Master Xianyun of Shimen in Xiangzhou
A person from Jingzhao. Initially asked Qinglin, 'How should one use the mind to be equal to all the sages?' Qinglin looked up for a long time and said, 'Do you understand?' The master said he did not understand. Qinglin said, 'Go to the place where there is no mind to use.' The master bowed, and then
契悟。更不他游。遂作園頭。一日歸侍立次。林曰。子今日作甚麼來。師曰。種菜來。林曰。遍界是佛身。子向甚麼處種。師曰。金鋤不動土。靈苗在處生。林欣然。來日入園。喚蘊阇黎。師應諾。林曰。剩栽無影樹。留與後人看。師曰。若是無影樹。豈受栽耶。林曰。不受栽且止。你曾見他枝葉么。師曰。不曾見。林曰。既不曾見。爭知不受栽。師曰。祇為不曾見。所以不受栽。林曰。如是如是。林將順寂。召師。師應諾。林曰。日轉西山後。不須取次安。師曰。雪滿金檀樹。靈枝萬古春。林曰。或有人問你金針線囊事。子道甚麼。師曰。若是毛羽相似者。某甲終不敢造次 初住南嶽蘭若。未幾遷夾山。道由潭州。時楚王馬氏。出城延接。便問如何是祖師西來大道。師曰。好大哥。御駕六龍千古秀。玉街排仗出金門。王大喜。延入天冊府。供養數日。方至夾山 開堂。僧問。今日一會。何異靈山。師曰。天垂寶蓋重重異。地涌金蓮葉葉新。曰未審將何法示人。師曰。無絃琴韻流沙界。清音普應大千機 問師唱誰家曲。宗風嗣阿誰。師曰。一曲宮商才品弄。辨寶還他碧眼胡。曰恁么則清流分洞下。滿月照青林去也。師曰。多子塔前分的意。至今異世度洪音 問如何是夾山正主。師曰。好手須知欒布作。韓光虛妄立功勛
問如何是西來意。師曰。玉璽不離天子手。金箱豈許外人知 問不落機關。請師便道。師曰。湛月迅機無可比。君今曾問幾人來。曰即今問和尚。師曰。好大哥。云綻不須藏九尾。恕君殘壽速歸丘 師因亂離夾山。至襄州創石門寺。再振元風。上堂。琉璃殿上光輝。而日日無私。七寶山中晃耀。而頭頭有據。泥牛運步。木馬嘶聲。野老謳歌。樵人舞袖。太陽路上。古曲元音。林下相逢。更有何事 僧問。月生雲際時如何。師曰。三個孩兒抱華鼓。好大哥。莫來攔我毬門路 問如何是和尚家風。師曰。常騎駿馬驟高樓。鐵鞭指盡徵人路 問如何是石門境。師曰。遍界黃金無異色。往來遊子罷追尋。曰如何是境中人。師曰。無相不居凡聖位。經行鳥道沒蹤由 問猛虎當軒時如何。師曰。性命不存。曰恁么則遭他毒手。師曰。一任咬嚼 問如何是凈土中人。師曰。披毛游火聚。戴角混塵泥 問道界無窮際通身絕點痕時如何。師曰。渺渺白雲漫雪岳。轉身玄路莫遲遲。曰未審轉身路在甚麼處。師曰。石人舉手分明記。萬年枯骨笑時看 問如如不動時如何。師曰。有甚麼了日。曰如何即是。師曰。石戶非關鎖 般若寺遭焚。有人問曰。既是般若。為甚麼被火燒。師曰。萬里一條鐵。師應機多曰好。時稱大哥和尚。
韶州
【現代漢語翻譯】 現代漢語譯本 問：什麼是祖師西來意（Bodhidharma's purpose in coming from the West）？ 師父說：玉璽不會離開天子的手，裝有重要經書的金箱怎麼能讓外人知道呢？ 問：不落入任何的言語或思維的陷阱，請師父直截了當地開示。 師父說：明月的光輝和迅疾的機鋒，沒有什麼可以比擬。你今天才來問，之前問過多少人呢？ （提問者）說：我現在就問和尚您。 師父說：好大哥！雲彩綻放，不必隱藏九尾（比喻稀有之物）。恕你殘年將盡，快點歸去吧。 師父因為戰亂離開了夾山，到襄州建立了石門寺，再次振興禪風。上堂說法時說：琉璃殿上光輝燦爛，而每日都無私照耀；七寶山中光芒晃耀，而處處都有依據。泥做的牛在行走，木做的馬在嘶鳴，鄉野老人在唱歌，樵夫舞動衣袖。在開悟的大道上，是古老的曲調和本來的聲音；在山林下相逢，還有什麼其他的事情呢？ 僧人問：月亮從雲層中升起時，是怎樣的景象？ 師父說：三個孩童抱著華麗的鼓，好大哥，不要來阻攔我踢球的道路。 問：什麼是和尚您的家風？ 師父說：經常騎著駿馬奔馳在高樓上，揮動鐵鞭指引著徵人的道路。 問：什麼是石門寺的境界？ 師父說：遍地都是黃金，沒有不同的顏色，來來往往的遊子停止追尋。 （提問者）說：什麼是境界中的人？ 師父說：沒有形象，不居於凡夫或聖人的位置，行走在鳥道上，沒有軌跡。 問：猛虎擋在門前時，該怎麼辦？ 師父說：性命不保。 （提問者）說：這樣豈不是要遭受它的毒手？ 師父說：任憑它咬嚼。 問：什麼是凈土中的人？ 師父說：披著毛在火堆中游走，頭戴角在塵土中混跡。 問：當道界無窮無盡，通身沒有一點痕跡時，是怎樣的？ 師父說：茫茫白雲覆蓋著雪山，轉身走上玄妙的道路，不要遲疑。 （提問者）說：請問轉身的道路在什麼地方？ 師父說：石人舉手分明地記著，萬年枯骨笑著看。 問：如如不動時，是怎樣的？ 師父說：有什麼了結的日子？ （提問者）說：如何才是如如不動？ 師父說：石頭的門不是用鎖來關閉的。 般若寺（Prajna Temple）遭遇火災，有人問道：既然是般若（Prajna，智慧），為什麼會被火燒？ 師父說：萬里是一條鐵。 師父隨機應答，經常說『好』，當時人稱他為大哥和尚。 韶州
【English Translation】 English version Question: What is the meaning of Bodhidharma's coming from the West (西來意, Xilai Yi)? The Master said: The imperial seal never leaves the emperor's hand; how could the golden casket (金箱, Jinxiang) be allowed to be known by outsiders? Question: Without falling into any verbal or mental traps, please, Master, give a direct teaching. The Master said: The clear moonlight and swiftness of the opportunity are incomparable. How many people have you asked before asking me today? Questioner said: I am asking you, the monk, now. The Master said: Good brother! The clouds bloom, no need to hide the nine tails (九尾, Jiuwei) [a metaphor for something rare and precious]. Forgive you for your remaining years being short; return to your grave quickly. The Master left Jiashan (夾山) due to the chaos of war and founded Shimen Temple (石門寺) in Xiangzhou (襄州), revitalizing the Zen tradition. During an assembly, he said: The brilliance shines in the crystal palace, and it is selfless every day; the light flickers in the seven-treasure mountain, and everything has a basis. The mud ox walks, the wooden horse neighs, the old countryman sings, and the woodcutter dances. On the road to enlightenment, there is ancient music and original sound; meeting in the forest, what else is there? A monk asked: What is the scene when the moon rises from the clouds? The Master said: Three children are holding a splendid drum; good brother, don't block my path to the ball gate. Question: What is the family style of the Master? The Master said: Often riding a fine horse, galloping on high buildings, wielding an iron whip to point out the way for the soldiers. Question: What is the realm of Shimen Temple? The Master said: Everywhere is gold, without different colors; the travelers coming and going stop their searching. Questioner said: What is the person in the realm? The Master said: Without form, not dwelling in the position of ordinary or holy, walking on the bird's path, without a trace. Question: What should be done when a fierce tiger blocks the door? The Master said: Life is not preserved. Questioner said: In that case, wouldn't one suffer its poisonous claws? The Master said: Let it chew as it pleases. Question: What is a person in the Pure Land? The Master said: Wearing fur, wandering in a fire pit; wearing horns, mixing in the dust. Question: When the realm of the Tao is infinite and there is not a single trace on the whole body, what is it like? The Master said: Vast white clouds cover the snowy mountains; turn around and take the mysterious path without delay. Questioner said: May I ask, where is the path of turning around? The Master said: The stone man raises his hand and clearly remembers; the ten-thousand-year-old dry bones laugh when they see it. Question: What is it like when one is unmoving like Thusness (如如, Ruru)? The Master said: What day will there be an end? Questioner said: How is it exactly? The Master said: The stone door is not closed with a lock. When Prajna Temple (般若寺, Banruo Si) was burned down, someone asked: Since it is Prajna (般若, Banruo, wisdom), why was it burned by fire? The Master said: Ten thousand miles is a single piece of iron. The Master often responded with 'Good' to questions, and was called 'Big Brother Monk' at the time. Shaozhou (韶州)
龍光諲禪師
僧問。人王與法王相見時如何。師曰。越國君王曾按劍。龍光一句不曾虧 上堂。良久曰。不煩珍重。便下座。問撥塵見佛時如何師拊掌顧視 問如何是龍光一句。師曰。不空罥索。曰學人不會。師曰唵 問如何是極則為人處。師曰。慇勤囑付後來人 問賓頭盧一身。為甚麼赴四天下供。師曰。千江同一月。萬戶盡逢春。遂有偈曰。龍光山頂寶月輪。照耀乾坤爍暗云。尊者不移元一質。千家影現萬家春。
郢州芭蕉和尚
僧問。十二時中如何用心。師曰。攏總一木盆 問如何是道。師曰。或橫三。或豎五。曰如何是道中人。師曰。罷舉雲中信。半夜太陽輝。
定州石藏慧炬禪師
僧問。如何是西來意。師曰。樹帶滄浪色。山橫一抹青 問如何是伽藍。師曰。祇這是。曰如何是伽藍中人。師曰。作么作么。曰忽遇客來。將何祇待。師曰。喫茶去。
白水仁禪師法嗣
京兆府重云智暉禪師
咸寧高氏子。總角時。好游佛宇。誓志出家。父母不能止。禮圭峰溫剃度。后謁白水。獨領微言。潛通秘鍵。尋回洛。卜于中灘。創溫室院。常施水給藥為事。有比丘患白癩。眾惡之。唯師與之摩洗如常。俄有神光異香。既而訝之。遂失所在。遺瘡痂。馨香酷烈。遂聚而
【現代漢語翻譯】 現代漢語譯本
龍光諲禪師
僧人問：『人王（統治者）與法王（佛）相見時是怎樣的？』 禪師說：『越國的君王曾經按劍（比喻緊張的對峙），龍光（禪師自稱）一句也不曾虧損（比喻毫不退讓）。』
禪師上堂說法，良久后說：『不必過分珍重。』 便下座。有人問：『撥開塵埃見到佛時是怎樣的？』 禪師拍手顧視。
有人問：『如何是龍光一句？』 禪師說：『不空罥索（觀音菩薩的法器，比喻救度眾生）。』 那人說：『學人（學生）不明白。』 禪師說：『唵（六字大明咒之一）。』
有人問：『如何是達到極致的為人處世之道？』 禪師說：『慇勤囑咐後來人。』
有人問：『賓頭盧（十六羅漢之一）一人，為什麼能赴四天下（四大部洲）的供養？』 禪師說：『千江同一月，萬戶盡逢春。』 於是作偈說：『龍光山頂寶月輪，照耀乾坤爍暗云。尊者不移元一質，千家影現萬家春。』
郢州芭蕉和尚
僧人問：『十二時中（一天之中）如何用心？』 禪師說：『攏總一木盆（比喻渾然一體）。』
有人問：『如何是道？』 禪師說：『或橫三，或豎五（比喻道的不可捉摸）。』 那人問：『如何是道中人？』 禪師說：『罷舉雲中信，半夜太陽輝（比喻超越常理）。』
定州石藏慧炬禪師
僧人問：『如何是西來意（達摩祖師西來的目的）？』 禪師說：『樹帶滄浪色，山橫一抹青（比喻禪意自然）。』
有人問：『如何是伽藍（寺廟）？』 禪師說：『祇這是（就是這個）。』 那人問：『如何是伽藍中人？』 禪師說：『作么作么（做什麼做什麼）？』 那人問：『忽然有客人來，將什麼招待？』 禪師說：『喫茶去。』
白水仁禪師法嗣
京兆府重云智暉禪師
咸寧高氏之子，童年時，喜歡遊覽佛寺，立志出家，父母不能阻止。拜圭峰溫剃度，后拜謁白水禪師，獨自領悟精微的言語，暗中通曉秘訣。不久回到洛陽，在中灘選擇地方，建立溫室院，經常施捨水和藥物。有比丘患白癩（白癜風），眾人都厭惡他，只有禪師像平常一樣為他按摩清洗。忽然有神光異香，之後感到驚訝，於是失去他的軌跡，留下瘡痂，馨香酷烈，於是聚集起來供奉。 English version
Zen Master Longguang Yin
A monk asked: 'What is it like when the King of Men (ruler) meets the King of Dharma (Buddha)?' The Master said: 'The King of Yue once held his sword (metaphor for tense confrontation), Longguang (the Zen Master referring to himself) did not lose a single word (metaphor for not yielding at all).'
The Master ascended the Dharma hall and, after a long silence, said: 'No need for excessive ceremony.' Then he descended the seat. Someone asked: 'What is it like when the dust is swept away and the Buddha is seen?' The Master clapped his hands and looked around.
Someone asked: 'What is the phrase of Longguang?' The Master said: 'Amoghapasa (Avalokiteśvara Bodhisattva's lasso, metaphor for saving sentient beings).' The person said: 'This student does not understand.' The Master said: 'Om (one of the six-syllable mantra of Avalokiteśvara).'
Someone asked: 'What is the ultimate way to conduct oneself?' The Master said: 'Earnestly instruct those who come after.'
Someone asked: 'Why can Pindola (one of the Sixteen Arhats), alone, attend the offerings of the four continents (four major continents)?' The Master said: 'A thousand rivers share the same moon, ten thousand households all meet the spring.' Then he composed a verse saying: 'On the peak of Longguang Mountain, a precious moon wheel, illuminates the universe, dispelling dark clouds. The Venerable One does not move from his original essence, a thousand families reflect the image, ten thousand families greet the spring.'
Zen Master Bajiao of Yingzhou
A monk asked: 'How should one use the mind throughout the twelve periods (the whole day)?' The Master said: 'Gathered together in one wooden basin (metaphor for wholeness).'
Someone asked: 'What is the Dao?' The Master said: 'Sometimes horizontal three, sometimes vertical five (metaphor for the elusiveness of the Dao).' The person asked: 'What is a person of the Dao?' The Master said: 'Stop raising letters from the clouds, the sun shines at midnight (metaphor for transcending the ordinary).'
Zen Master Huiju of Shizang in Dingzhou
A monk asked: 'What is the meaning of the Western Coming (Bodhidharma's purpose in coming from the West)?' The Master said: 'Trees carry the color of the blue waves, mountains lie horizontally with a stroke of green (metaphor for the naturalness of Zen meaning).'
Someone asked: 'What is the Sangharama (monastery)?' The Master said: 'Just this (it is this).' The person asked: 'What is a person in the Sangharama?' The Master said: 'What to do? What to do?' The person asked: 'If a guest suddenly arrives, what will you offer?' The Master said: 'Go drink tea.'
Dharma Successor of Zen Master Ren of Baishui
Zen Master Zhihui of Chongyun in Jingzhao Prefecture
The son of the Gao family of Xianning, as a child, liked to visit Buddhist temples and vowed to leave home, which his parents could not stop. He was tonsured by Guifeng Wen, and later visited Zen Master Baishui, alone comprehending subtle words and secretly understanding the secret keys. Soon after, he returned to Luoyang, selected a place in Zhongtan, and established the Wenshi Courtyard, often giving water and medicine. There was a Bhikkhu suffering from vitiligo, whom everyone disliked, but the Master massaged and washed him as usual. Suddenly, there was divine light and fragrance, and then he was surprised, and then he lost track of him, leaving behind scabs, which were extremely fragrant, so they were gathered and enshrined.
【English Translation】 Zen Master Longguang Yin A monk asked: 'What is it like when the King of Men (ruler) meets the King of Dharma (Buddha)?' The Master said: 'The King of Yue once held his sword (metaphor for tense confrontation), Longguang (the Zen Master referring to himself) did not lose a single word (metaphor for not yielding at all).' The Master ascended the Dharma hall and, after a long silence, said: 'No need for excessive ceremony.' Then he descended the seat. Someone asked: 'What is it like when the dust is swept away and the Buddha is seen?' The Master clapped his hands and looked around. Someone asked: 'What is the phrase of Longguang?' The Master said: 'Amoghapasa (Avalokiteśvara Bodhisattva's lasso, metaphor for saving sentient beings).' The person said: 'This student does not understand.' The Master said: 'Om (one of the six-syllable mantra of Avalokiteśvara).' Someone asked: 'What is the ultimate way to conduct oneself?' The Master said: 'Earnestly instruct those who come after.' Someone asked: 'Why can Pindola (one of the Sixteen Arhats), alone, attend the offerings of the four continents (four major continents)?' The Master said: 'A thousand rivers share the same moon, ten thousand households all meet the spring.' Then he composed a verse saying: 'On the peak of Longguang Mountain, a precious moon wheel, illuminates the universe, dispelling dark clouds. The Venerable One does not move from his original essence, a thousand families reflect the image, ten thousand families greet the spring.' Zen Master Bajiao of Yingzhou A monk asked: 'How should one use the mind throughout the twelve periods (the whole day)?' The Master said: 'Gathered together in one wooden basin (metaphor for wholeness).' Someone asked: 'What is the Dao?' The Master said: 'Sometimes horizontal three, sometimes vertical five (metaphor for the elusiveness of the Dao).' The person asked: 'What is a person of the Dao?' The Master said: 'Stop raising letters from the clouds, the sun shines at midnight (metaphor for transcending the ordinary).' Zen Master Huiju of Shizang in Dingzhou A monk asked: 'What is the meaning of the Western Coming (Bodhidharma's purpose in coming from the West)?' The Master said: 'Trees carry the color of the blue waves, mountains lie horizontally with a stroke of green (metaphor for the naturalness of Zen meaning).' Someone asked: 'What is the Sangharama (monastery)?' The Master said: 'Just this (it is this).' The person asked: 'What is a person in the Sangharama?' The Master said: 'What to do? What to do?' The person asked: 'If a guest suddenly arrives, what will you offer?' The Master said: 'Go drink tea.' Dharma Successor of Zen Master Ren of Baishui Zen Master Zhihui of Chongyun in Jingzhao Prefecture The son of the Gao family of Xianning, as a child, liked to visit Buddhist temples and vowed to leave home, which his parents could not stop. He was tonsured by Guifeng Wen, and later visited Zen Master Baishui, alone comprehending subtle words and secretly understanding the secret keys. Soon after, he returned to Luoyang, selected a place in Zhongtan, and established the Wenshi Courtyard, often giving water and medicine. There was a Bhikkhu suffering from vitiligo, whom everyone disliked, but the Master massaged and washed him as usual. Suddenly, there was divine light and fragrance, and then he was surprised, and then he lost track of him, leaving behind scabs, which were extremely fragrant, so they were gathered and enshrined.
塑觀音像。以藏之。師后忽欲歸終南圭峰舊居。一日閑步巖岫間。如常寢處。倏睹摩衲數珠銅瓶㯶笠。觸之即壞。謂侍者曰。此吾前身道具耳。就茲建寺。以酬宿因。當剃草間。有祥雲蔽日。屯于峰頂。久而不散。因目為重雲山。猛獸皆自引去。及塞龍潭。以通徑。龍亦他徙。後唐明宗。賜額曰長興。學侶臻萃 僧問。如何是歸根得旨。師曰。早是忘卻。不憶塵生。曰如何是隨照失宗。師曰。家遭劫賊。曰不憶塵生。如何是進身一路。師曰。足下已生草。前程萬丈坑 問要路坦然。如何踐履。師曰。我若指汝。則東西南北去也 問如何是重云秤。師曰。任將天下勘 問如何是截鐵之言。師曰。寧死不犯 問如何是迦葉親聞底事。師曰。重云記不得 問如何是重云境。師曰。四時花蔟蔟。三冬異草青 師闡法四十餘年。節度使王彥超。微時常從師游。欲為沙門。師熟視曰。汝世緣深。當爲我家垣墻。王公。後果鎮永興。申弟子禮。師將順世。先與王公言別。囑護法門。王公泣曰。師忍棄弟子乎。師笑曰。借千年亦一別耳。及歸書偈。示眾曰。我有一間舍。父母為修蓋。住來八十年。近來覺損壞。早擬移別處。事涉有憎愛。待他摧毀時。彼此無妨礙。乃跏趺而逝。當後周世宗顯德丙辰七月廿四日也。壽八十四。臘六十四。
【現代漢語翻譯】 現代漢語譯本 （僧人塑觀音像，並將它藏起來。）後來，禪師忽然想回到終南山圭峰的舊居。一天，他在山巖間悠閒地散步，像往常一樣在睡覺的地方休息。忽然看見摩衲（佛教僧侶）的數珠（念珠）、銅瓶、㯶笠（棕櫚葉做的帽子），碰觸它們就壞了。禪師對侍者說：『這些是我前世的用具啊，就在這裡建寺廟，來酬謝前世的因緣。』當剃草的時候，有祥雲遮蔽太陽，聚集在峰頂，很久都不散去，因此將此山命名為重雲山。猛獸都自己離開了。等到堵塞龍潭，用來開通道路，龍也遷移到別處去了。後唐明宗（926-933）賜額為長興。來學習的人很多。 有僧人問：『如何是歸根得旨？』 禪師說：『早已經忘卻，不記得塵埃產生。』 僧人問：『如何是隨照失宗？』 禪師說：『家遭劫賊。』 僧人問：『不記得塵埃產生，如何是進身的一條路？』 禪師說：『腳下已經生草，前程是萬丈深坑。』 僧人問：『要路坦然，如何踐行？』 禪師說：『我如果指給你，你就東西南北都去了。』 僧人問：『如何是重云秤？』 禪師說：『任憑你用來衡量天下。』 僧人問：『如何是截鐵之言？』 禪師說：『寧死不犯。』 僧人問：『如何是迦葉（釋迦摩尼十大弟子之一，頭陀第一）親耳聽聞的事情？』 禪師說：『重云記不得。』 僧人問：『如何是重云境？』 禪師說：『四時花朵簇擁，三冬奇異的草也青綠。』 禪師闡揚佛法四十多年。節度使王彥超，年輕時常跟隨禪師遊玩，想要出家為僧。禪師仔細地看著他說：『你的世俗緣分很深，應當做我家的屏障。』王彥超後來鎮守永興，以弟子的禮節對待禪師。禪師將要圓寂，先與王彥超告別，囑咐他護持佛法。王彥超哭著說：『禪師忍心拋棄弟子嗎？』禪師笑著說：『即使借一千年，也終究要分別啊。』等到回去后，寫下偈語，給眾人看：『我有一間屋舍，父母為我修建。住來八十年，近來覺得損壞。早想搬到別處，事情牽涉到憎恨和喜愛。等到它摧毀的時候，彼此都沒有妨礙。』於是結跏趺坐而逝。時間是後周世宗顯德丙辰年（956）七月二十四日。享年八十四歲，僧臘六十四年。
【English Translation】 English version (A monk sculpted a Guanyin (Bodhisattva of compassion) statue and hid it.) Later, the master suddenly wanted to return to his old residence at Guifeng in Zhongnan Mountain. One day, he was leisurely walking among the rocks and caves, resting in his usual sleeping place. Suddenly, he saw a monaq (Buddhist monk)'s rosary, copper bottle, and zongli (palm-leaf hat), which broke upon touching them. The master said to his attendant, 'These are my tools from a previous life. Let's build a temple here to repay the karmic causes from that life.' When clearing the grass, auspicious clouds covered the sun and gathered at the peak, not dispersing for a long time. Therefore, the mountain was named Chongyun Mountain (Double Cloud Mountain). Wild beasts all withdrew on their own. After blocking the Dragon Pool to open a path, the dragon also moved elsewhere. Emperor Mingzong (926-933) of the Later Tang Dynasty bestowed the name 'Changxing' (Flourishing Prosperity). Many came to study. A monk asked, 'What is returning to the root and attaining the essence?' The master said, 'It has long been forgotten; there is no memory of the arising of dust.' The monk asked, 'What is losing the principle by following the illumination?' The master said, 'The home is robbed by thieves.' The monk asked, 'If there is no memory of the arising of dust, what is the path of advancement?' The master said, 'Grass has already grown beneath your feet; the road ahead is a bottomless pit.' The monk asked, 'The essential path is clear; how should one tread it?' The master said, 'If I point it out to you, you will go east, west, south, and north.' The monk asked, 'What is the Chongyun scale?' The master said, 'Let it be used to weigh the world.' The monk asked, 'What is the word that cuts through iron?' The master said, 'Rather die than transgress.' The monk asked, 'What is the matter that Kashyapa (one of the ten major disciples of Sakyamuni Buddha, foremost in ascetic practices) personally heard?' The master said, 'Chongyun cannot remember.' The monk asked, 'What is the realm of Chongyun?' The master said, 'Flowers cluster in all four seasons, and strange grasses are green in the three winter months.' The master expounded the Dharma for over forty years. Wang Yanchao, the military governor, often followed the master in his youth and wanted to become a monk. The master looked at him carefully and said, 'Your worldly affinities are deep; you should be a wall protecting my home.' Wang Yanchao later guarded Yongxing and treated the master with the respect of a disciple. When the master was about to pass away, he first bid farewell to Wang Yanchao, entrusting him with the protection of the Dharma. Wang Yanchao wept and said, 'Does the master have the heart to abandon his disciple?' The master smiled and said, 'Even if we borrow a thousand years, there will still be a separation.' After returning, he wrote a verse for the assembly: 'I have a house, built by my parents. I have lived in it for eighty years, and lately, I feel it is damaged. I have long intended to move elsewhere, but the matter involves hatred and love. When it is destroyed, there will be no hindrance between us.' Then he sat in the lotus position and passed away. It was the twenty-fourth day of the seventh month of the Bingchen year (956) during the reign of Emperor Shizong of the Later Zhou Dynasty. He was eighty-four years old, with sixty-four years as a monk.
塔于本山。
杭州瑞龍院幼璋禪師
唐相國夏侯孜之猶子也。大中初。伯父司空。出鎮廣陵。師方七歲。游慧照寺。聞誦法華。志求出家。伯父初不允。因師絕飲食。不得已而許之。禮慧遠為師。后游諸禪會。薯山白水。咸受心訣。咸通壬辰。至江陵。騰騰和尚囑之曰。汝往天臺。尋靜而棲。遇安即止。已而又值憨憨和尚。撫而記曰。汝卻後四十年。有巾子山下菩薩。王于江南。當此時。吾道昌矣。尋抵天臺山。于靜安鄉。創福唐院。乃契騰騰之言。又住隱龍院。中和甲辰。浙東饑疫。師于溫臺明三郡。收瘞遺骸。時謂悲增大士。雪峰嘗往見之。遺棕櫚拂子而去。天祐丙寅。錢尚父。遣使童建。赍衣服香藥。入山致請。至府庭。署志德大師。館于功臣堂。日親問法。師請每年于天臺山。建金光明道場。諸郡黑白大會。逾月而散。(光明大會。始於師也)將辭歸山。王加戀慕。于府城建瑞龍院。(文穆王。改為寶山院)延請開法。時禪門興盛斯。則憨憨懸記應矣 上堂。老僧頃年。遊歷江外嶺南荊湖。但有知識叢林。無不參問來。蓋為今日與諸人聚會。各要知個去處。然諸方終無異說。祇教當人歇卻狂心。休從他覓。但隨方任真。亦無真可任。隨時受用。亦無時可用。設垂慈苦口。且不可呼晝作夜。更饒善
【現代漢語翻譯】 現代漢語譯本 塔在本山。
杭州瑞龍院幼璋禪師
是唐朝（公元618年-907年）相國夏侯孜的侄孫。大中（公元847年-860年）初年，伯父擔任司空，出鎮廣陵。禪師當時七歲，在慧照寺遊玩，聽到誦讀《法華經》，立志出家。伯父起初不同意，禪師因此絕食，伯父不得已才答應。禪師拜慧遠為師，後來遊歷各禪宗道場，薯山、白水等地，都接受了心法要訣。咸通（公元860年-874年）壬辰年，到達江陵，騰騰和尚囑咐他說：『你前往天臺山，尋找清靜的地方居住，遇到『安』就停下來。』之後又遇到憨憨和尚，撫摸著禪師並預言說：『你往後四十年，有巾子山下的菩薩，將會在江南稱王。到那時，我的道將會昌盛。』禪師隨即到達天臺山，在靜安鄉建立福唐院，應驗了騰騰和尚的話。又住在隱龍院。中和（公元881年-885年）甲辰年，浙東發生饑荒和瘟疫，禪師在溫州、臺州、明州三郡，收殮埋葬遺骸，當時人們稱他為悲增大士。雪峰禪師曾經前去拜訪他，留下棕櫚拂塵而去。天祐（公元904年-907年）丙寅年，錢镠（錢尚父）派遣使者童建，帶著衣服香藥，入山邀請禪師。到達府庭，被授予志德大師的稱號，住在功臣堂，每天親自向禪師請教佛法。禪師請求每年在天臺山，建立金光明道場，各郡的僧俗信眾大會，持續一個月才散去。（光明大會，從禪師開始）。將要告辭回山時，錢镠非常不捨，在府城建造瑞龍院（文穆王后來改為寶山院），延請禪師開法。當時禪門興盛，這應驗了憨憨和尚的預言。
上堂開示：老僧我早年，遊歷江外、嶺南、荊湖等地，只要有知識的叢林，沒有不參訪請教的。這都是爲了今天與各位相聚，各自要知道一個去處。然而各方終究沒有不同的說法，只是教導人們放下狂妄的心，不要向外尋求。只要隨順因緣，任其自然，也沒有什麼『真』可以執著。隨時受用，也沒有什麼『時』可以利用。即使苦口婆心地勸說，也不可指鹿為馬，更要饒人善辯。
【English Translation】 English version The stupa is located on this mountain.
Chan Master Youzhang of Ruilong Monastery in Hangzhou
Was the grand-nephew of Xiahou Zi, the Chancellor of the Tang Dynasty (618-907 AD). In the early years of Dazhong (847-860 AD), his uncle served as Sikong (Minister of Public Works) and was stationed in Guangling. The master was seven years old at the time and, while visiting Huizhao Monastery, heard the recitation of the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) and resolved to become a monk. His uncle initially refused, but the master went on a hunger strike, and his uncle had no choice but to agree. The master took Huizuan as his teacher and later traveled to various Chan gatherings. He received the essential teachings of the mind in places like Shu Mountain and Baishui. In the year of Renchen during the Xiantong era (860-874 AD), he arrived in Jiangling. The monk Tengteng instructed him, 'Go to Mount Tiantai, find a quiet place to live, and stop when you encounter 'An' (peace).' Later, he met the monk Hanhan, who stroked him and prophesied, 'Forty years from now, a bodhisattva from below Jinzi Mountain will become king in Jiangnan. At that time, our Way will flourish.' The master then arrived at Mount Tiantai and founded Futang Monastery in Jing'an Township, fulfilling the words of Tengteng. He also resided at Yinlong Monastery. In the year of Jiachen during the Zhonghe era (881-885 AD), there was famine and plague in eastern Zhejiang. The master collected and buried the remains in the three prefectures of Wenzhou, Taizhou, and Mingzhou. At that time, people called him the Great Compassionate Being. Chan Master Xuefeng once visited him and left a palm whisk. In the year of Bingyin during the Tianyou era (904-907 AD), Qian Liu (Qian Shangfu) sent the envoy Tong Jian with clothes, incense, and medicine to invite the master from the mountain. Upon arriving at the government office, he was granted the title of Great Master Zhide and resided in the Hall of Meritorious Officials, where he personally inquired about the Dharma every day. The master requested that a Golden Light Dharma Assembly (Suvarṇaprabhāsa Sūtra) be established annually on Mount Tiantai, with large gatherings of monks and laypeople from various prefectures, dispersing after a month. (The Golden Light Assembly began with the master.) When he was about to bid farewell and return to the mountain, Qian Liu was very reluctant and built Ruilong Monastery in the city (King Wenmu later changed it to Baoshan Monastery), inviting the master to expound the Dharma. At that time, the Chan school flourished, fulfilling the prophecy of Hanhan.
In an assembly, the master said: 'In my early years, I traveled to Jiangwai, Lingnan, Jinghu, and other places. Wherever there were knowledgeable monasteries, I visited and inquired. All of this is for the sake of gathering with you all today, so that each of you may know a place to go. However, all places ultimately have no different teachings, only instructing people to let go of their deluded minds and not seek externally. Just follow conditions, let it be natural, and there is nothing 'true' to cling to. Use it at any time, and there is no 'time' to utilize. Even with earnest and sincere advice, one should not call a deer a horse, and one should be generous in allowing others to argue skillfully.'
巧。終不能指東為西。脫或能爾。自是神通作怪。非幹我事。若是學語之流。不自省己知非。直欲向空里採花。波中取月。還著得心力么。汝今各且退思。忽然肯去。始知瑞龍老漢。事不獲已。迂迴太甚。還肯么。時有僧問。如何是瑞龍境。師曰。道汝不見得么。曰如何是境中人。師曰。後生可畏 問廓然無雲。如何是中秋月。師曰。最好是無雲。曰恁么則一輪高掛。萬國同觀去也。師曰。捏目之子難與言 後唐明宗天成丁亥四月。乞塔基於尚父。父命陸仁璋。于西關選勝地。建塔創院。改天臺隱龍為隱跡。塔畢。師入府庭。辭尚父。囑以護法。剋期順寂。尚父悲悼。遣僧正集在城宿德。迎引入塔。壽八十有七。臘七十。
白馬儒禪師法嗣
興元府青剉山如觀禪師
僧問。如何是和尚家風。師曰。無底籃子拾生菜 問如何是青剉境。師曰。三冬華木秀。九夏雪霜飛。
龍牙遁禪師法嗣
潭州報慈藏嶼匡化禪師
僧問。心眼相見時如何。師曰。向汝道甚麼 問如何是實見處。師曰。絲毫不隔。曰恁么則見也。師曰。南泉甚好去處 問如何是西來意。師曰。昨夜三更送過江 問臨機便用時如何。師曰。海東有果樹頭心 問如何是真如佛性。師曰。阿誰無 問如何是向上一路。師曰。
【現代漢語翻譯】 現代漢語譯本 巧，（我）最終不能指東為西。或許能那樣，那自然是神通作怪，與我無關。如果是那些只會學舌的人，不反省自己認識錯誤，只想在空中採花，在水中撈月，能用得上心力嗎？你們現在各自回去思考。如果忽然肯回頭，才知道瑞龍老和尚，實在是不得已，迂迴得太厲害了。還肯回頭嗎？當時有僧人問：『什麼是瑞龍境？』 禪師說：『（我）告訴你，你沒見到嗎？』（僧人）問：『什麼是境中人？』 禪師說：『後生可畏。』 問：『廓然無雲，如何是中秋月？』 禪師說：『最好是無雲。』（僧人）問：『這樣說來，就是一輪高掛，萬國同觀了？』 禪師說：『眼睛有毛病的人難以與他談論。』 後唐明宗天成丁亥四年（公元929年）四月，（禪師）向尚父請求建塔的土地，尚父命令陸仁璋，在西關選擇勝地，建塔創院，將天臺隱龍寺改為隱跡寺。塔建成后，禪師入府庭，辭別尚父，囑咐他護持佛法，約定日期圓寂。尚父悲痛哀悼，派遣僧正召集在城中有聲望的僧人，迎入塔中。禪師享年八十七歲，僧臘七十年。
白馬儒禪師法嗣
興元府青剉山如觀禪師
僧人問：『什麼是和尚家風？』 禪師說：『用沒有底的籃子撿生菜。』 問：『什麼是青剉境？』 禪師說：『三冬（指冬季三個月）華木秀，九夏（指夏季九十天）雪霜飛。』
龍牙遁禪師法嗣
潭州報慈藏嶼匡化禪師
僧人問：『心眼相見時如何？』 禪師說：『（我）跟你說什麼？』 問：『如何是實見處？』 禪師說：『絲毫不隔。』（僧人）問：『這樣說來，就是見到了？』 禪師說：『南泉（指南泉普愿禪師）真是個好去處。』 問：『如何是西來意（指禪宗的宗旨）？』 禪師說：『昨夜三更送過江。』 問：『臨機便用時如何？』 禪師說：『海東有果樹頭心。』 問：『如何是真如佛性？』 禪師說：『誰沒有？』 問：『如何是向上一路？』 禪師說：
【English Translation】 English version Ultimately, (I) cannot point east and say it is west. If it could be so, it would be a supernatural phenomenon, and not my concern. If they are merely parrots, not reflecting on their own faults, and want to pick flowers in the sky or catch the moon in the water, can they apply their mind power? Now, each of you should go back and contemplate. If you suddenly are willing to turn back, you will know that old monk Ruilong, had no choice but to be so roundabout. Are you willing to turn back? At that time, a monk asked: 'What is the Ruilong realm?' The master said: '(I) tell you, haven't you seen it?' (The monk) asked: 'What is the person in the realm?' The master said: 'The younger generation is to be feared.' Asked: 'With a clear sky and no clouds, what is the Mid-Autumn Moon?' The master said: 'It is best when there are no clouds.' (The monk) asked: 'In that case, a single wheel hangs high, and all nations behold it together?' The master said: 'It is difficult to speak with someone whose eyes are flawed.' In the fourth month of the fourth year of the Tiancheng reign (929 AD) of Emperor Mingzong of the Later Tang Dynasty, (the master) requested land from Shangfu to build a pagoda. Shangfu ordered Lu Renzhang to select a scenic spot in Xiguan to build a pagoda and create a monastery, changing the Tiantai Yinlong Temple to Yinji Temple. After the pagoda was completed, the master entered the government court, bid farewell to Shangfu, and instructed him to protect the Dharma, and set a date for his peaceful passing. Shangfu grieved and mourned, and sent the Sangha Chief to gather virtuous monks in the city to welcome him into the pagoda. The master lived to be eighty-seven years old, with seventy years of monastic life.
Dharma Heir of Zen Master Baima Ru
Zen Master Ruguan of Qingcuo Mountain in Xingyuan Prefecture
A monk asked: 'What is the family style of the abbot?' The master said: 'Picking raw vegetables with a bottomless basket.' Asked: 'What is the Qingcuo realm?' The master said: 'In the three winter months, the flowering trees flourish; in the ninety summer days, snow and frost fly.'
Dharma Heir of Zen Master Longya Dun
Zen Master Kuanghua of Bao Ci Zangyu in Tanzhou
A monk asked: 'What is it like when the mind's eye meets?' The master said: 'What am I saying to you?' Asked: 'What is the place of true seeing?' The master said: 'Not a hair's breadth apart.' (The monk) asked: 'In that case, it is seen?' The master said: 'Nanquan (referring to Zen Master Nanquan Puyuan) is a very good place.' Asked: 'What is the meaning of the Westward Transmission (referring to the purpose of Zen Buddhism)?' The master said: 'Last night, at the third watch, it was sent across the river.' Asked: 'What about using it immediately when the opportunity arises?' The master said: 'East of the sea, there is a fruit tree with a heart at the top.' Asked: 'What is true suchness Buddha-nature?' The master said: 'Who doesn't have it?' Asked: 'What is the path beyond?' The master said:
郴連道永 問和尚年多少。師曰。秋來黃葉落。春到便開花 問僧。甚處來。曰臥龍來。師曰。在彼多少時。曰經冬過夏。師曰。龍門無宿客。為甚麼在彼許多時。曰師子窟中無異獸。師曰。汝試作師子吼看。曰某甲若作師子吼。即無和尚。師曰。念汝新到。放汝三十棒 問如何是湖南境。師曰。艛船戰棹。曰還許學人遊玩也無。師曰。一任阇黎打僜 問和尚百年後。有人問。如何祇對。師曰。分明記取 問情生智隔。想變體殊。祇如情未生時如何。師曰隔。曰情未生時。隔個甚麼。師曰。這個梢郎子。未遇人在 問如何是龍牙山。師曰。益陽那邊。曰如何即是。師曰不擬。曰如何是不擬去。師曰。恁么則不是 問古人面壁意旨如何。師良久。卻召僧。僧應諾。師曰。你去別時來 上堂。一句遍大地。一句才問便道。一句問亦不道。僧問。如何是遍大地句。師曰。無空闕。曰如何是才問便道句。師曰。低聲低聲。曰如何是問亦不道句。師曰。便合知時。
襄州含珠山審哲禪師
僧問。如何是和尚深深處。師曰。寸釘才入木。九牛拽不出 問如何是正法眼。師曰。門前神樹子 問如何是佛法大意。師曰。貧兒抱子渡。恩愛競隨流 問僧。有亦不是。無亦不是。不有不無亦不是。汝本來名個甚麼。曰學人已具
【現代漢語翻譯】 現代漢語譯本 郴連道永問和尚的年齡有多大。 禪師說：『秋天來了黃葉飄落，春天到了便會開花。』 有僧人問：『從哪裡來？』 回答說：『從臥龍（地名，或指隱居之地）來。』 禪師說：『在那裡待了多久？』 回答說：『經過了冬天和夏天。』 禪師說：『龍門沒有久留的客人，為什麼在那裡待了這麼久？』 回答說：『獅子洞中沒有其他的野獸。』 禪師說：『你試著作一聲獅子吼看看。』 回答說：『如果我作獅子吼，就沒有和尚你了。』 禪師說：『念在你剛來，放你三十棒。』 有人問：『如何是湖南的境界？』 禪師說：『是戰船和船槳。』 問：『還允許學人遊玩嗎？』 禪師說：『任憑你隨意嬉戲。』 有人問：『和尚百年之後，有人問起，該如何回答？』 禪師說：『分明地記住。』 有人問：『情慾產生智慧就被阻隔，思想變化形體就不同，如果情慾還沒有產生時怎麼樣？』 禪師說：『隔開了。』 問：『情慾未產生時，隔開了什麼？』 禪師說：『這個賣柴的年輕人，還沒有遇到人。』 有人問：『如何是龍牙山？』 禪師說：『益陽那邊。』 問：『如何才是龍牙山？』 禪師說：『不打算說。』 問：『如何是不打算去？』 禪師說：『那麼就不是龍牙山了。』 有人問：『古人面壁的意旨是什麼？』 禪師沉默良久，然後叫那個僧人。 僧人答應。 禪師說：『你離開一會兒再回來。』 禪師上堂說法：『一句遍滿大地，一句才問就說，一句問也不說。』 僧人問：『如何是遍滿大地的句子？』 禪師說：『沒有空缺。』 問：『如何是才問就說的句子？』 禪師說：『小聲點，小聲點。』 問：『如何是問也不說的句子？』 禪師說：『就應該知道時機。』 襄州含珠山審哲禪師 僧人問：『如何是和尚最深的地方？』 禪師說：『一寸長的釘子才釘入木頭，九頭牛也拉不出來。』 問：『如何是正法眼？』 禪師說：『門前的神樹。』 問：『如何是佛法的大意？』 禪師說：『窮人抱著孩子過河，恩愛也隨著水流走了。』 問僧人：『說有也不是，說無也不是，說不有不無也不是，你本來叫什麼名字？』 回答說：『學人已經具備了。』
【English Translation】 English version Chen Lian Daoyong asked the monk how old he was. The master said, 'In autumn, yellow leaves fall; in spring, flowers bloom.' A monk asked, 'Where do you come from?' He replied, 'From Wolong (place name, or refers to a place of seclusion).' The master said, 'How long have you been there?' He replied, 'Through winter and summer.' The master said, 'Longmen has no lodging guests, why have you been there for so long?' He replied, 'In the lion's cave, there are no other beasts.' The master said, 'Try to roar like a lion.' He replied, 'If I roar like a lion, there will be no master.' The master said, 'Considering you are new here, I will spare you thirty blows.' Someone asked, 'What is the realm of Hunan?' The master said, 'Warships and oars.' Asked, 'Are students still allowed to play?' The master said, 'Let you frolic at will.' Someone asked, 'After the master passes away, if someone asks, how should I answer?' The master said, 'Remember it clearly.' Someone asked, 'When passion arises, wisdom is blocked; when thoughts change, forms differ. What if passion has not yet arisen?' The master said, 'It is blocked.' Asked, 'When passion has not arisen, what is blocked?' The master said, 'This firewood seller has not met anyone yet.' Someone asked, 'What is Dragon Tooth Mountain?' The master said, 'On the Yiyang side.' Asked, 'What exactly is it?' The master said, 'I don't intend to say.' Asked, 'What is not intending to go?' The master said, 'Then it is not Dragon Tooth Mountain.' Someone asked, 'What was the intention of the ancients facing the wall?' The master was silent for a long time, then called the monk. The monk responded. The master said, 'You go away for a while and then come back.' The master ascended the hall and said, 'One sentence pervades the earth, one sentence is spoken as soon as it is asked, and one sentence is not spoken even when asked.' A monk asked, 'What is the sentence that pervades the earth?' The master said, 'There is no emptiness.' Asked, 'What is the sentence that is spoken as soon as it is asked?' The master said, 'Speak softly, speak softly.' Asked, 'What is the sentence that is not spoken even when asked?' The master said, 'One should know the time.' Zen Master Shenzhe of Hanzhu Mountain in Xiangzhou A monk asked, 'What is the deepest place of the master?' The master said, 'A nail only an inch long, once hammered into the wood, cannot be pulled out by nine oxen.' Asked, 'What is the eye of the true Dharma?' The master said, 'The sacred tree in front of the door.' Asked, 'What is the great meaning of the Buddha Dharma?' The master said, 'A poor man carrying a child across the river, love also flows away with the water.' Asked a monk, 'Saying it is, is not; saying it is not, is not; saying it is neither nor not, is not. What is your original name?' He replied, 'The student already possesses it.'
名了。師曰。具名即不無。畢竟名個甚麼。曰祇這莫便是否。師曰。且喜沒交涉。曰如何即是。師曰。親切處更請一問。曰學人道不得。請和尚道。師曰。別日來。與汝道。曰即今為甚麼不道。師曰。覓個領話人不可得 問僧。張王李趙。不是汝本來姓。汝本來姓個甚麼。曰與和尚同姓。師曰。同姓即且從。汝本來姓個甚麼。曰待漢水逆流。卻向和尚道。師曰。即今為甚麼不道。曰漢水逆流也未。師休去 問隨緣認得時如何。師曰。是甚麼 問如何是無位真人。師曰。別安排又爭得。曰不安排時如何。師曰。無位真人 問如何是真經。師曰。阿彌陀。
西川存禪師
僧問。學人解問誵訛句。請師舉起訝人機。師曰。巢父不牽牛。許由不洗耳 問具足底人來。師還接否。師便打。
華嚴靜禪師法嗣
鳳翔府紫陵匡一定覺禪師
初到蟠龍。見僧問。碧潭清似鏡。蟠龍何處安。龍曰。沈沙不見底。浮浪足巑岏。師不肯。龍請師道。師曰。金龍迥透青霄外。潭中豈滯玉輪機。龍肯之 住后。僧問。未作人身已前。作甚麼來。師曰。石牛步步火中行。返顧休銜日中草 問智識路絕。思議並忘時如何。師曰。停囚長智。養病喪軀。
九峰滿禪師法嗣
洪州同安院威禪師
僧問。
【現代漢語翻譯】 僧人說出了自己的名字。禪師說：『說出名字並非沒有意義，但究竟是什麼名字呢？』僧人說：『就是這個「莫便是否」啊。』禪師說：『還好你沒說出不相干的東西。』僧人問：『那怎樣才是呢？』禪師說：『在最親切的地方再問一次。』僧人說：『我無法說出，請和尚您說。』禪師說：『改天再來，我告訴你。』僧人問：『為什麼現在不說呢？』禪師說：『找不到能領會話語的人啊。』 禪師問僧人：『張、王、李、趙，不是你本來的姓氏，你本來的姓氏是什麼？』僧人說：『與和尚您同姓。』禪師說：『同姓暫且不論，你本來的姓氏是什麼？』僧人說：『等到漢水倒流，再告訴和尚您。』禪師說：『為什麼現在不說呢？』僧人說：『漢水倒流了嗎？』禪師讓他離開了。 僧人問：『隨緣而認得的時候如何？』禪師說：『是什麼？』 僧人問：『什麼是無位真人？』禪師說：『另外安排又有什麼用呢？』僧人問：『不安排時如何？』禪師說：『無位真人。』 僧人問：『什麼是真經？』禪師說：『阿彌陀（Amitābha，音譯，意為無量光）。』
西川存禪師
僧人問：『我能理解詰難和錯誤的語句，請禪師您舉起令人驚訝的機鋒。』禪師說：『巢父（Chao Fu，傳說中的隱士）不牽牛飲水，許由（Xu You，傳說中的隱士）不洗耳。』僧人問：『具足的人來了，禪師您還接納嗎？』禪師便打了他。
華嚴靜禪師法嗣
鳳翔府紫陵匡一定覺禪師
初到蟠龍寺，見到僧人問：『碧潭清澈如鏡，蟠龍安身何處？』僧人回答：『沉入沙中不見底，水波盪漾山峰高。』禪師不認可。蟠龍寺僧人請禪師說。禪師說：『金龍騰空直衝霄漢外，潭中豈能滯留玉輪般的機鋒。』蟠龍寺僧人認可了。 住持后，僧人問：『未做人身之前，做什麼來的？』禪師說：『石牛步步在火中行走，回頭不要銜著太陽中的草。』 僧人問：『智識之路斷絕，思議全部忘卻時如何？』禪師說：『囚犯被關押久了會變得聰明，人養病會喪失身體。』
九峰滿禪師法嗣
洪州同安院威禪師
僧人問：
【English Translation】 The monk stated his name. The Master said, 'Stating a name isn't without meaning, but what exactly is the name?' The monk said, 'It's just this '莫便是否' (mò biàn shì fǒu, a phrase implying uncertainty or questioning)!' The Master said, 'Glad you didn't say something irrelevant.' The monk asked, 'Then what is it?' The Master said, 'Ask again at the most intimate place.' The monk said, 'I cannot say it; please, Master, say it.' The Master said, 'Come another day, and I will tell you.' The monk asked, 'Why not say it now?' The Master said, 'I can't find someone who can understand the words.' The Master asked a monk, 'Zhang, Wang, Li, Zhao are not your original surnames. What is your original surname?' The monk said, 'The same surname as you, Master.' The Master said, 'The same surname aside for now, what is your original surname?' The monk said, 'When the Han River flows backward, I will tell you, Master.' The Master said, 'Why not say it now?' The monk said, 'Has the Han River flowed backward yet?' The Master dismissed him. A monk asked, 'What is it like when one recognizes things according to conditions?' The Master said, 'What is it?' A monk asked, 'What is the True Person without Position?' The Master said, 'What's the use of arranging something else?' The monk asked, 'What if nothing is arranged?' The Master said, 'The True Person without Position.' A monk asked, 'What is the True Scripture?' The Master said, 'Amitābha (阿彌陀, a Buddha of infinite light and life).'
Zen Master Cun of Xichuan
A monk asked, 'I understand how to question fallacious statements; please, Master, raise an astonishing opportunity.' The Master said, 'Chao Fu (巢父, a legendary hermit) does not lead his ox to drink, and Xu You (許由, a legendary hermit) does not wash his ears.' A monk asked, 'When a complete person comes, will you still receive him?' The Master then struck him.
Lineage of Zen Master Jing of Huayan
Zen Master Dingjue of Kuangyi in Ziling, Fengxiang Prefecture
Upon first arriving at Panlong Temple, he saw a monk ask, 'The green pool is clear like a mirror; where does the Panlong (蟠龍, Coiled Dragon) reside?' The monk replied, 'Sunk in the sand, no bottom is seen; floating waves are high peaks.' The Master did not approve. The Panlong Temple monk asked the Master to speak. The Master said, 'The golden dragon soars straight beyond the blue sky; how could the jade wheel-like opportunity be detained in the pool?' The Panlong Temple monk approved. After becoming abbot, a monk asked, 'Before becoming a human, what did one come as?' The Master said, 'The stone ox walks step by step in the fire; don't look back and hold grass from the sun in your mouth.' A monk asked, 'What is it like when the path of knowledge is cut off and all thought is forgotten?' The Master said, 'Keeping a prisoner for a long time increases wisdom; nursing an illness loses the body.'
Lineage of Zen Master Man of Jiufeng
Zen Master Wei of Tongan Monastery in Hongzhou
A monk asked:
牛頭未見四祖時如何。師曰。路邊神樹子。見者盡擎拳。曰見后如何。師曰。室內無靈床。渾家不著孝 問祖意教意。是同是別。師曰。玉兔不曾知曉意。金烏爭肯夜頭明 問如何是同安一曲。師曰。靈琴不別人間韻。知音豈度百牙門。曰未審何人和得。師曰。木馬嘶時從彼聽。石人拊掌阿誰聞。曰或遇知音時如何。師曰。知音不度耳。達者豈同聞 師一日遊山。大眾隨後。師曰。階前翠竹。砌下黃花。古人道真如般若。同安即不然。有僧曰。古人也好和尚。師曰。不貪香餌味。可謂碧潭龍。曰諸方眼目不怪淵明。師曰。阇黎。閉目中秋坐。卻笑月無光。曰階前翠竹。砌下黃花。又作么生。師曰。安南未伏。塞北那降。僧禮拜。師曰。名稱普聞 師問僧。寅晡飲啄。無處藏身。你道有此道理么。曰和尚作么生。師打一拂子。僧曰。撲手徵人。徒夸好手。師曰。握鞭側帽。豈是阇黎。曰今古之道。何處藏身。師曰。阇黎作么生。僧珍重便出。師曰。未在。
北院通禪師法嗣
京兆府香城和尚
初參北院。問曰。一似兩個時如何。院曰。一個賺汝。師乃有省 僧問。三光景色謝。照燭事如何。師曰。朝邑峰前卓五彩。曰不涉文彩事作么生。師曰。如今特地過江來 問向上一路。請師舉唱。師曰。釣絲鉤
{ "translations": [ "現代漢語譯本：", "問：牛頭（Niutou，指牛頭宗，禪宗一派）未見四祖（Sizu，指禪宗四祖道信（Daoxin，公元580-651年））時，情況如何？", "師父說：路邊的神樹，見到的人都舉起拳頭。", "問：見到之後呢？", "師父說：室內沒有靈床，全家都不穿孝服。", "問：祖師的意旨和教義，是相同還是不同？", "師父說：玉兔（Yutu，指月亮）不曾知曉意旨，金烏（Jinu，指太陽）怎肯在夜晚發光。", "問：如何是同安（Tongan，地名，也指同安禪師）的一曲？", "師父說：靈琴不分辨人間的音韻，知音之人難道能通過伯牙（Boya，春秋時期的琴師）的門檻？", "問：不知什麼人能夠唱和？", "師父說：木馬嘶鳴時，從那裡聽；石人拍手時，誰能聽見？", "問：如果遇到知音之人，又該如何？", "師父說：知音不通過耳朵，通達的人難道會和別人一樣聽聞？", "師父一日遊山，大眾跟隨在後。師父說：臺階前的翠竹，臺階下的黃花。古人說道真如（Zhenru，佛教術語，指事物的本性）般若（Bore，梵文Prajna的音譯，指智慧），同安卻不這樣說。", "有僧人說：古人也好，和尚也好。", "師父說：不貪圖香甜的魚餌，才可說是碧潭中的龍。", "問：各方有眼力的人都不責怪陶淵明（Tao Yuanming，東晉詩人）。", "師父說：你這阇黎（Sheli，佛教用語，指弟子），閉著眼睛在中秋節坐著，卻嘲笑月亮沒有光芒。", "問：臺階前的翠竹，臺階下的黃花，又該怎麼理解？", "師父說：安南（Annan，古代越南的稱謂）沒有降伏，塞北（Saibei，指中國北方地區）怎麼會投降。", "僧人禮拜。師父說：名稱普聞。", "師父問僧人：寅時（yin shi，凌晨3-5點）晡時（bu shi，下午3-5點）飲水啄食，無處藏身，你說有這個道理嗎？", "僧人問：和尚您怎麼看？", "師父打了一下拂子。僧人說：撲手捉人，徒然誇耀好手藝。", "師父說：握著鞭子側戴帽子，難道是阇黎的行徑？", "問：今古之道，在哪裡藏身？", "師父說：你這阇黎怎麼看？", "僧人珍重告辭便離開。師父說：還不到時候。", "", "北院通禪師（Beiyuan Tong Chanshi）的法嗣", "", "京兆府（Jingzhao Fu，古代行政區域）香城和尚（Xiangcheng Heshang）", "", "起初參拜北院（Beiyuan，指北院通禪師），問道：一似兩個時，情況如何？", "北院說：一個欺騙你。", "香城和尚因此有所領悟。", "僧人問：三光（Sanguang，指日、月、星）景色消逝，照燭之事如何？", "師父說：朝邑峰前豎立五彩旗幟。", "問：不涉及文采的事情該怎麼做？", "師父說：如今特地過江而來。", "問：向上一路，請師父舉唱。", "師父說：釣絲鉤。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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不出 問牛頭還得四祖意否。師曰。沙書下點落千字。曰下點后如何。師曰。別將一撮表人天。曰恁么則人人有也。師曰。汝又作么生 問囊無系蟻之絲。廚絕聚蠅之糝時如何。師曰。日舍不求思從妄得。
青原下七世
洞山延禪師法嗣
瑞州上藍院慶禪師
初遊方。問雪峰。如何是雪峰的的意。峰以杖子敲師頭。師應諾。峰大笑。師后承洞山印解。開法上藍 僧問。如何是上藍無刃劍。師曰無。曰為甚麼無。師曰。阇黎諸方自有。
洪州同安慧敏禪師
初參洞山。問諸聖以何為命。山曰。以不間斷。師曰。還有向上事也無。山曰有。師曰。如何是向上事。山曰。不從間斷。師于言下有省 住后。僧問。請師一句。師曰。好記取。
金峰志禪師法嗣
廬山天池智隆禪師
在金峰。普請般柴次。峰問。般柴人過水否。師曰。有一人不過水。曰不過水還般柴否。師曰。雖不般柴。也不得動著他。
鹿門真禪師法嗣
襄州谷隱智靜悟空禪師
僧問。如何是和尚轉身處。師曰。臥單子下 問如何是道。師曰。鳳林關。曰學人不會。師曰。直至荊南 問如何是指歸之路。師曰。莫用伊。曰還使學人到也無。師曰。甚麼處著得汝 問靈山一會。何異今
【現代漢語翻譯】 現代漢語譯本 問：如果我不提出，牛頭慧融禪師（Niutou Huirong）是否領會了四祖道信禪師（Sizu Daoxin）的意旨？ 師父說：在沙上寫字，一點落下，就顯現出千字。 問：一點落下之後如何？ 師父說：另外拿出一撮，可以昭示人天。 問：既然這樣，那麼人人都有了？ 師父說：你又想做什麼？ 問：如果袋子里沒有可以系螞蟻的絲線，廚房裡也沒有聚集蒼蠅的米飯，那會怎麼樣？ 師父說：白天捨棄，不求索，思慮從虛妄中獲得。
青原行思禪師（Qingyuan Xingsi）下第七世
洞山良價禪師（Dongshan Liangjie）法嗣
瑞州上藍院慶禪師（Ruizhou Shanglanyuan Qing）
最初遊方時，問雪峰義存禪師（Xuefeng Yicun）：如何是雪峰禪師的的意旨？ 雪峰禪師用杖子敲打慶禪師的頭，慶禪師應諾。 雪峰禪師大笑。 慶禪師後來承接了洞山禪師的印可，開法于上藍院。 僧人問：如何是上藍院的無刃劍？ 師父說：沒有。 問：為什麼沒有？ 師父說：你這位禪師在其他地方自有。
洪州同安慧敏禪師（Hongzhou Tongan Huimin）
最初參拜洞山禪師，問：諸聖以什麼為生命？ 洞山禪師說：以不間斷為生命。 慧敏禪師問：還有向上之事嗎？ 洞山禪師說：有。 慧敏禪師問：如何是向上之事？ 洞山禪師說：不從間斷。 慧敏禪師在言下有所領悟。 住持后，僧人問：請師父說一句。 師父說：好好記住。
金峰志禪師（Jinfeng Zhi）法嗣
廬山天池智隆禪師（Lushan Tianchi Zhilong）
在金峰禪師處，大家一起普請搬柴時，金峰禪師問：搬柴的人過水了嗎？ 智隆禪師說：有一個人不過水。 金峰禪師問：不過水還搬柴嗎？ 智隆禪師說：雖然不搬柴，也不得動他。
鹿門真禪師（Lumen Zhen）法嗣
襄州谷隱智靜悟空禪師（Xiangzhou Guyin Zhijing Wukong）
僧人問：如何是和尚轉身之處？ 師父說：臥單子下。 問：如何是道？ 師父說：鳳林關。 問：學人不會。 師父說：直至荊南。 問：如何是指歸之路？ 師父說：莫用它。 問：還使學人到達嗎？ 師父說：什麼地方放得下你？ 問：靈山一會，與現在有什麼不同？
【English Translation】 English version Question: If I don't ask, did Niutou Huirong (牛頭慧融禪師) understand the meaning of the Fourth Patriarch Daoxin (四祖道信禪師)? The master said: Writing on the sand, a dot falls, and a thousand characters appear. Question: What happens after the dot falls? The master said: Take another pinch to reveal to humans and gods. Question: If that's the case, then everyone has it? The master said: What are you trying to do again? Question: What if there is no silk thread to tie ants in the bag, and no rice to gather flies in the kitchen? The master said: Abandon during the day, do not seek, and thoughts are obtained from delusion.
Seventh generation under Qingyuan Xingsi (青原行思禪師)
Dharma successor of Dongshan Liangjie (洞山良價禪師)
Qing, Abbot of Shanglan Monastery in Ruizhou (瑞州上藍院慶禪師)
Initially, while traveling, he asked Xuefeng Yicun (雪峰義存禪師): What is the true meaning of Xuefeng? Xuefeng struck Qing's head with his staff, and Qing acknowledged. Xuefeng laughed loudly. Later, Qing received the seal of approval from Dongshan and opened the Dharma at Shanglan Monastery. A monk asked: What is the sword without a blade of Shanglan Monastery? The master said: None. Question: Why is there none? The master said: You, Venerable, have your own in other places.
Huimin of Tongan Monastery in Hongzhou (洪州同安慧敏禪師)
Initially, he visited Dongshan and asked: What do the sages take as their life? Dongshan said: Taking non-interruption as life. Huimin asked: Is there anything beyond this? Dongshan said: Yes. Huimin asked: What is beyond this? Dongshan said: Not from interruption. Huimin had an awakening upon hearing these words. After becoming the abbot, a monk asked: Please, Master, say a word. The master said: Remember it well.
Dharma successor of Jinfeng Zhi (金峰志禪師)
Zhilong of Tianchi Monastery on Mount Lu (廬山天池智隆禪師)
At Jinfeng's place, when everyone was collectively carrying firewood, Jinfeng asked: Have the firewood carriers crossed the water? Zhilong said: There is one person who does not cross the water. Jinfeng asked: If they don't cross the water, do they still carry firewood? Zhilong said: Although they don't carry firewood, you can't touch them.
Dharma successor of Lumen Zhen (鹿門真禪師)
Zhijing Wukong of Guyin Monastery in Xiangzhou (襄州谷隱智靜悟空禪師)
A monk asked: What is the abbot's turning point? The master said: Under the sleeping mat. Question: What is the Dao? The master said: Fenglin Pass. Question: This student does not understand. The master said: All the way to Jingnan. Question: What is the path of return? The master said: Don't use it. Question: Will it still allow the student to arrive? The master said: Where can you be placed? Question: How is the assembly at Ling Mountain different from now?
時。師曰。不異如今。曰不異底事作么生。師曰。如來密旨。迦葉不聞 問古澗寒泉。甚麼人得飲。師曰。絕飢渴者。曰絕飢渴者。如何得飲。師曰。東畎東流。西畎西流。
益州崇真禪師
僧問。如何是禪。師曰。澄潭釣玉兔。曰如何是道。師曰。拍手笑清風 問如何是大人相。師曰。泥捏三官土地堂。
襄州鹿門志行譚禪師
僧問。如何是實際理地。師曰。南贍部洲。北郁單越。曰恁么則事同一家也。師曰。隔須彌在 問遠遠投師。請師一接。師曰。從甚麼處來。曰江北來。師曰。南堂里安下 問如何是清凈法身。師曰。戊亥年生。
廬山佛手巖行因禪師
雁門人。首謁鹿門。師資契會。尋抵廬山之北。有巖如五指。下有石窟。可三丈餘。師宴處其中。因號佛手巖和尚。江南李主。三召不起。堅請就棲賢開堂。不逾月。潛歸巖室 僧問。如何是對現色身。師豎一指 后示微疾。謂侍僧曰。日午吾去矣。及期僧報日午也。師下床行數步。屹然立化。李主。備香薪茶毗。塔于巖之陰。壽七十餘。
曹山霞禪師法嗣
嘉州東汀和尚
僧問。如何是向去底人。師曰。石女紡麻縷。曰如何是卻來底人。師曰。扇車關棙斷 問遍界是佛身。教某甲甚麼處立。師曰。孤
【現代漢語翻譯】 當時。禪師說：『和現在沒有不同。』學僧問：『沒有不同是怎麼回事？』禪師說：『如來（Tathagata，佛的稱號）的秘密旨意，迦葉（Kasyapa，佛陀十大弟子之一）也沒有聽到。』問：『古老山澗的寒冷泉水，什麼樣的人才能飲用？』禪師說：『斷絕飢渴的人。』學僧問：『斷絕飢渴的人，如何才能飲用？』禪師說：『東邊的水渠向東流，西邊的水渠向西流。』
益州崇真禪師
學僧問：『什麼是禪？』禪師說：『在清澈的潭水中釣玉兔。』學僧問：『什麼是道？』禪師說：『拍手笑迎清風。』問：『什麼是大人之相？』禪師說：『泥捏的三官（道教神祇，主管天、地、水）土地堂。』
襄州鹿門志行譚禪師
學僧問：『什麼是實際理地？』禪師說：『南贍部洲（Jambudvipa，佛教宇宙觀中人類居住的大陸），北郁單越（Uttarakuru，佛教四大部洲之一）。』學僧問：『這樣說來，豈不是事同一家？』禪師說：『隔著須彌山（Sumeru，佛教宇宙觀中的聖山）呢。』問：『遠遠地來投奔禪師，請禪師接引。』禪師說：『從什麼地方來？』學僧說：『從江北來。』禪師說：『在南堂里安頓下來。』問：『什麼是清凈法身？』禪師說：『戊亥年（天干地支紀年法）出生。』
廬山佛手巖行因禪師
雁門人。最初拜訪鹿門禪師，兩人師徒之間意氣相投。之後到達廬山以北，有一巖石像五指，下面有個石窟，大約三丈多深。禪師居住其中，因此號稱佛手巖和尚。江南李後主（南唐國主李璟）多次召請他，他都不應允。後來李後主堅決請求禪師到棲賢寺開堂說法，不到一個月，禪師就悄悄地回到巖室。學僧問：『如何是當下的色身？』禪師豎起一根手指。後來禪師略微感到身體不適，告訴侍者說：『中午時分我就要走了。』到了那天，侍者報告說已經中午了。禪師下床走了幾步，屹立而化。李後主準備了香薪荼毗（火葬），將禪師的骨灰塔葬在巖石的陰面。享年七十多歲。
曹山霞禪師的法嗣
嘉州東汀和尚
學僧問：『什麼是前往的人？』禪師說：『石女紡麻線。』學僧問：『什麼是回來的人？』禪師說：『扇車的關棙斷了。』問：『遍界都是佛身，教弟子我站在什麼地方？』禪師說：『孤』
【English Translation】 At that time, the Master said, 'It is no different from now.' The monk asked, 'What is the matter of no difference?' The Master said, 'The Tathagata's (Tathagata, an epithet of the Buddha) secret decree, even Kasyapa (Kasyapa, one of the Buddha's ten great disciples) did not hear.' Asked, 'The cold spring of the ancient mountain stream, what kind of person can drink it?' The Master said, 'One who has cut off hunger and thirst.' The monk asked, 'How can one who has cut off hunger and thirst drink?' The Master said, 'The east ditch flows east, the west ditch flows west.'
Chan Master Chongzhen of Yizhou
A monk asked, 'What is Chan?' The Master said, 'Fishing for a jade rabbit in a clear pool.' The monk asked, 'What is the Tao?' The Master said, 'Clapping hands and laughing at the clear wind.' Asked, 'What is the appearance of a great person?' The Master said, 'A clay-sculpted Three Officials (Taoist deities in charge of heaven, earth, and water) Earth God hall.'
Chan Master Zhixing Tan of Lumen, Xiangzhou
A monk asked, 'What is the actual ground of principle?' The Master said, 'Jambudvipa (Jambudvipa, the continent where humans live in Buddhist cosmology), Uttarakuru (Uttarakuru, one of the four great continents in Buddhism).' The monk asked, 'In that case, isn't it all one family?' The Master said, 'It's separated by Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology).' Asked, 'I have come from afar to seek the Master, please receive me.' The Master said, 'Where did you come from?' The monk said, 'From Jiangbei.' The Master said, 'Settle down in the South Hall.' Asked, 'What is the pure Dharma body?' The Master said, 'Born in the year of Wu-Hai (a year in the Chinese sexagenary cycle).'
Chan Master Xingyin of the Buddha's Hand Cliff, Lushan
A native of Yanmen. He first visited Chan Master Lumen, and the two masters and disciples were in harmony. Later, he arrived north of Lushan, where there was a rock like five fingers, with a stone cave below, more than three zhang (a Chinese unit of measurement) deep. The Master lived in it, hence the name Buddha's Hand Cliff Monk. Li Houzhu (Li Jing, the ruler of the Southern Tang Dynasty) of Jiangnan summoned him many times, but he did not comply. Later, Li Houzhu insisted on inviting the Master to open a hall at Qixian Temple. In less than a month, the Master quietly returned to the rock chamber. A monk asked, 'What is the present visible body?' The Master held up one finger. Later, the Master felt slightly unwell and told the attendant, 'I will leave at noon.' On that day, the attendant reported that it was noon. The Master got out of bed, took a few steps, and stood upright in transformation. Li Houzhu prepared fragrant firewood for cremation (cremation) and buried the Master's ashes in a pagoda on the shady side of the rock. He lived to be over seventy years old.
Dharma Successor of Chan Master Cao Shanxia
Monk Dongting of Jia Zhou
A monk asked, 'What is a person who goes forward?' The Master said, 'A stone woman spins hemp thread.' The monk asked, 'What is a person who comes back?' The Master said, 'The fan cart's latch is broken.' Asked, 'The entire realm is the Buddha's body, where should this disciple stand?' The Master said, 'Alone.'
峰頂上木人叫。紅焰輝中石馬嘶。
草菴義禪師法嗣
泉州龜洋慧忠禪師
本州陳氏子。謁草菴。庵問。何方來。師曰。六眸峰。庵曰。還見六眸否。師曰。患非重瞳。庵然之。師尋回故山。屬唐武宗廢教。例民其衣。暨宣宗中興。師曰。古人有言。上升道士不受箓。成佛沙彌不具戒。祇為白衣。過中不食。不宇而禪。跡不出山者三十年。述三偈以自見曰。雪后始知松柏操。云收方見濟河分。不因世王教還俗。那辨雞群與鶴群。多年塵事謾騰騰。雖著方袍未是僧。今日修行依善慧。滿頭留髮候然燈。形儀雖變道常存。混俗心源亦不昏。試讀善財巡禮偈。當時豈例作沙門 謂門弟子曰。眾生不能解脫者情累爾。悟道易。明道難。僧問。如何得明道去。師曰。但脫情見。其道自明矣。夫明之為言。信也。如禁蛇人。信其咒力藥力。以蛇綰弄揣懷袖中無難。未知咒藥等力者。怖駭棄去。但諦見自心。情見便破。今千疑萬慮。不得用者。未見自心者也。忽索香焚罷。安然而化。全身葬于無了禪師塔之東。后數年。塔忽坼裂。連階丈餘。主僧將發視之。是夜宴寂中。見無了曰。不必更發也。今為沈陳二真身。無了。姓沈。見馬祖。
同安丕禪師法嗣
洪州同安志禪師
先同安將示寂。上堂
【現代漢語翻譯】 現代漢語譯本： 峰頂上木人叫喊，紅色的火焰輝映中石馬嘶鳴。
草菴義禪師的法嗣
泉州龜洋慧忠禪師
是泉州人陳氏之子。他去拜見草菴義禪師。草菴禪師問：『你從哪裡來？』慧忠禪師回答：『六眸峰。』草菴禪師問：『還看見六眸峰了嗎？』慧忠禪師說：『可惜我不是重瞳。』草菴禪師認可了他。慧忠禪師隨即回到故鄉的山中。正趕上唐武宗（840-846）廢除佛教，僧人被勒令還俗，改穿俗家衣服。等到唐宣宗中興佛教，慧忠禪師說：『古人有話說，上升的道士不需要受箓，成佛的沙彌不需要具足戒。只因爲身穿白衣，過了中午不吃飯，不住在寺廟裡而禪修，足跡不出山有三十年。』他寫了三首偈頌來表達自己的心志：『雪后才知道松柏的節操，雲散后才看見濟河的分流。不是因為世間的君王下令還俗，怎麼能分辨雞群和鶴群？』『多年來塵世的事情虛妄而紛紛擾擾，即使穿著僧人的衣服也還不是真正的僧人。今天修行依靠善慧，滿頭留著頭髮等待燃燈佛。』『形貌雖然改變但道心長存，混跡於世俗中心源也不昏昧。試著讀一讀善財童子巡禮的偈頌，當時哪裡有規定一定要做沙門？』他告訴門下弟子說：『眾生不能解脫，是被情慾所累罷了。悟道容易，明道難。』有僧人問：『如何才能明道？』慧忠禪師說：『只要擺脫情見，道自然就明白了。』所謂『明』，就是『信』。就像耍蛇人，相信咒語和藥物的力量，所以能把蛇纏繞在身上，放在懷裡也沒有困難。不瞭解咒語和藥物力量的人，就會害怕而丟棄。只要仔細觀察自己的心，情見就會破除。現在有千種疑惑萬種思慮，不能起作用，就是因為沒有見到自己的心。』忽然索要香焚燒完畢，安然而逝。全身葬在無了禪師塔的東邊。幾年后，塔忽然崩裂，連著臺階有一丈多長。主持僧人準備打開看看，當晚在夢中，看見無了禪師說：『不必再打開了。現在裡面是沈和陳兩個人的真身。』無了禪師，姓沈，曾拜見馬祖道一禪師。
同安丕禪師的法嗣
洪州同安志禪師
先前同安丕禪師將要圓寂，上堂說法
【English Translation】 English version: On the peak, the wooden man shouts. In the glow of red flames, the stone horse neighs.
Dharma heir of Zen Master Cao'an Yi
Zen Master Huizhong of Guiyang, Quanzhou
He was a son of the Chen family from Quanzhou. He visited Cao'an. Cao'an asked, 'Where do you come from?' The master said, 'Six-Eyed Peak.' Cao'an said, 'Did you see the Six-Eyed Peak?' The master said, 'It's a pity I don't have double pupils.' Cao'an approved of him. The master then returned to his old mountain. It happened during the reign of Emperor Wuzong of Tang (840-846) when Buddhism was abolished, and monks were ordered to return to lay life and wear secular clothes. When Emperor Xuanzong revived Buddhism, the master said, 'The ancients said, an ascending Taoist does not need to receive the register, and a Samana (novice monk) who is becoming a Buddha does not need to take the full precepts. It is only because he wears white clothes, does not eat after noon, does not live in a temple but practices Zen, and his footprints have not left the mountain for thirty years.' He wrote three verses to express his aspirations: 'Only after the snow do we know the integrity of pine and cypress, and only after the clouds disperse do we see the division of the Ji River. If it were not for the secularization ordered by the worldly king, how could we distinguish the chickens from the cranes?' 'For many years, worldly affairs have been vain and tumultuous, and even though wearing a monk's robe, one is not yet a true monk. Today, I practice relying on Good Wisdom, keeping a full head of hair waiting for Dipamkara Buddha (Burning Lamp Buddha).' 'Although the form changes, the Dao (the Way) remains. Mingling with the world, the mind's source is not confused. Try reading the verses of Sudhana's pilgrimage, at that time, where was there a rule that one must be a Samana?' He told his disciples, 'Beings cannot be liberated because they are burdened by emotions. It is easy to awaken to the Dao, but difficult to clarify it.' A monk asked, 'How can one clarify the Dao?' The master said, 'Just get rid of emotional views, and the Dao will naturally become clear.' The so-called 'clarity' is 'faith.' Like a snake charmer, believing in the power of spells and medicine, he can wrap the snake around his body and put it in his pocket without difficulty. Those who do not understand the power of spells and medicine will be afraid and discard it. Just carefully observe your own mind, and emotional views will be broken. Now, having thousands of doubts and myriad thoughts that cannot be used is because one has not seen one's own mind.' Suddenly, he asked for incense to be burned and passed away peacefully. His whole body was buried east of the pagoda of Zen Master Wule. Several years later, the pagoda suddenly cracked, with the steps extending more than ten feet. The abbot prepared to open it to see, and that night in a dream, he saw Zen Master Wule say, 'There is no need to open it again. Now inside are the true bodies of Shen and Chen.' Zen Master Wule, whose surname was Shen, had visited Mazu Daoyi.
Dharma heir of Zen Master Tong'an Pi
Zen Master Tong'an Zhi of Hongzhou
Previously, Zen Master Tong'an Pi was about to pass away and ascended the hall to preach.
曰。多子塔前宗子秀。五老峰前事若何。如是三舉。未有對者。末後師出曰。夜明簾外排班立。萬里歌謠道太平。丕曰。須是這驢漢始得 住后。僧問。二機不到處。如何舉唱。師曰。遍處不逢。玄中不失 問凡有言句。盡落今時。學人上來。請師直指。師曰。目前不現。句后不迷。曰向上事如何。師曰。迥然不換。標的即乖。
袁州仰山和尚
僧問。如何是仰山境。師曰。白雪峰下猿啼早。碧嶂巖前虎起遲。僧曰。如何是境中人。師曰。寒來火畔坐。熱向澗邊行。
歸宗惲禪師法嗣
廬山歸宗弘章禪師
僧問。學人有疑時如何。師曰。疑來多少時也 問小船渡大海時如何。師曰。較些子。曰如何得渡。師曰。不過來 問枯木生華時如何。師曰。把一朵來 問混然覓不得時如何。師曰。是甚麼。
嵇山章禪師法嗣
隨州雙泉山道虔禪師
僧問。洪鐘未擊時如何。師曰。絕音響。曰擊后如何。師曰。絕音響 問如何是在道底人。師曰。無異念 問如何是希有底事。師曰。白蓮華向半天開。
云居岳禪師法嗣
揚州豐化院令崇禪師
舒州人也。僧問。如何是敵國一著棋。師曰。下將來 問一棒打破虛空時如何。師曰。把將一片來看。
澧州藥
【現代漢語翻譯】 現代漢語譯本： （僧）問：『多子塔前宗子秀，五老峰前事若何？』這樣問了三次，沒有人能回答。最後，（仰山）師自己出來說：『夜明簾外排班立，萬里歌謠道太平。』（溈山）丕說：『必須是這驢漢才行。』 住持后，有僧人問：『二機（兩種根機，指上根利智和下根愚鈍）都達不到的地方，如何舉唱？』師說：『到處都遇不到，玄妙之中也不失去。』問：『凡是言語語句，都落在現今的時節，學人上來，請師父直接指點。』師說：『目前不顯現，語句之後不迷惑。』（僧）說：『向上之事如何？』師說：『迥然不同，不會改變，設立目標就錯了。』
袁州仰山和尚
（有）僧人問：『如何是仰山的境界？』師說：『白雪峰下猿猴啼叫得早，碧嶂巖前老虎起得遲。』（僧）問：『如何是境界中的人？』師說：『寒冷時在火邊坐，炎熱時向澗邊行。』
歸宗惲禪師法嗣
廬山歸宗弘章禪師
（有）僧人問：『學人有疑問時如何？』師說：『疑問來了多久了？』（僧）問：『小船渡大海時如何？』師說：『小心一點。』（僧）曰：『如何才能渡過？』師說：『不過來。』（僧）問：『枯木開花時如何？』師說：『拿一朵來。』（僧）問：『混然一體，找不到時如何？』師說：『是什麼？』
嵇山章禪師法嗣
隨州雙泉山道虔禪師
（有）僧人問：『洪鐘未敲擊時如何？』師說：『絕了音響。』（僧）曰：『敲擊后如何？』師說：『絕了音響。』（僧）問：『如何是在道中的人？』師說：『沒有異念。』（僧）問：『如何是稀有的事？』師說：『白蓮花向半天開。』
云居岳禪師法嗣
揚州豐化院令崇禪師
舒州人。（有）僧人問：『如何是敵國一著棋？』師說：『下下來。』（僧）問：『一棒打破虛空時如何？』師說：『拿一片來看。』
澧州藥山和尚
【English Translation】 English version: (A monk) asked: 'Zongzi (a kind of rice dumpling) is outstanding in front of the Duozita Pagoda (Pagoda of Many Sons), what about the matter in front of the Five Old Men Peaks?' He asked this three times, but no one could answer. Finally, (Yangshan) himself came out and said: 'Standing in ranks outside the bright curtain at night, songs of peace are sung for ten thousand miles.' (Weishan) Pi said: 'It must be this donkey fellow who can do it.' After becoming the abbot, a monk asked: 'How to chant in a place where the two kinds of capacities (two kinds of capacities, referring to superior intelligence and inferior dullness) cannot reach?' The master said: 'Everywhere you don't meet, and you don't lose in the mystery.' (A monk) asked: 'All words and sentences fall into the present time. The student comes up, please give me direct guidance.' The master said: 'It doesn't appear at the moment, and it's not confused after the sentence.' (The monk) said: 'What about the matter of going upward?' The master said: 'Completely different, it will not change, setting a goal is wrong.'
Yangshan (Mount Yang) Monk of Yuanzhou (Yuan Prefecture)
(A monk) asked: 'What is the realm of Yangshan?' The master said: 'Monkeys cry early under the White Snow Peak, and tigers get up late in front of the Green Peak Rock.' (The monk) asked: 'What is the person in the realm?' The master said: 'Sit by the fire when it's cold, and walk by the stream when it's hot.'
Dharma Descendant of Yun (Yun's) Chan Master of Guizong (Returning to the Source)
Chan Master Hongzhang (Vast, Clear) of Guizong (Returning to the Source) on Mount Lu (Mount Lu)
(A monk) asked: 'What if the student has doubts?' The master said: 'How long have the doubts been coming?' (The monk) asked: 'What about when a small boat crosses the sea?' The master said: 'Be careful.' (The monk) said: 'How can I cross?' The master said: 'Don't come over.' (The monk) asked: 'What about when a dead tree blooms?' The master said: 'Bring one over.' (The monk) asked: 'What if I can't find it in a mixed state?' The master said: 'What is it?'
Dharma Descendant of Chan Master Zhang (Chapter) of Jishan (Mount Ji)
Chan Master Daoqian (Way, Modest) of Shuangquan (Double Spring) Mountain in Suizhou (Sui Prefecture)
(A monk) asked: 'What about when the great bell has not been struck?' The master said: 'The sound is gone.' (The monk) said: 'What about after striking?' The master said: 'The sound is gone.' (The monk) asked: 'What is the person who is in the Way?' The master said: 'No different thoughts.' (The monk) asked: 'What is a rare thing?' The master said: 'A white lotus flower blooms in the middle of the sky.'
Dharma Descendant of Chan Master Yue (Peak) of Yunju (Cloud Dwelling)
Chan Master Lingchong (Order, Esteem) of Fenghua (Abundant Transformation) Monastery in Yangzhou (Yang Prefecture)
A person from Shuzhou (Shu Prefecture). (A monk) asked: 'What is a move in chess against an enemy country?' The master said: 'Play it.' (A monk) asked: 'What about when a stick breaks the void?' The master said: 'Bring a piece to see.'
Yao (Medicine) Mountain Monk of Lizhou (Li Prefecture)
山忠彥禪師
僧問。教中道。諸佛放光明。助發實相義。光明即不問。如何是實相義。師曰會么。曰莫便是否。師曰。是甚麼 問師唱誰家曲。宗風嗣阿誰。師曰。雲嶺龍昌月。神風洞上泉。
梓州龍泉和尚
僧問。如何是祖師西來意。師曰。不在阇黎分上 問學人慾跳萬丈洪崖時如何。師曰。撲殺。
護國澄禪師法嗣
隨州護國知遠演化禪師
僧問。舉子入門時如何。師曰。情體物事作么生 問乾坤休駐意。宇宙不留心時如何。師曰。總是戰爭收拾得。卻因歌舞破除休。
隨州智門寺守欽圓照禪師
僧問。兩境相照。為甚麼中間無像。師曰。自己亦須隱。曰鏡破臺亡時如何。師豎起拳 問如何是和尚家風。師曰。額上不貼榜 問如何是祖師西來意。師曰。把火燒天徒自疲。
安州大安山崇教能禪師
僧問。師唱誰家曲。宗風嗣阿誰。師曰。打動南山鼓。唱起北山歌 問如何是三冬境。師曰。千山添翠色。萬樹鎖銀華。
穎州薦福院思禪師
僧問。古殿無佛時如何。師曰。梵音何來。曰不假修證。如何得成。師曰。修證即不成。
隨州護國志朗圓明禪師
僧問。如何是萬法之源。師曰。空中收不得。護國豈能該。
潭
【現代漢語翻譯】 現代漢語譯本 山忠彥禪師
有僧人問道：『教義中說，諸佛放出光明，幫助闡發實相的意義。光明暫且不問，如何是實相的意義？』禪師說：『會意了嗎？』僧人說：『莫非就是這樣？』禪師說：『是什麼？』 又問：『禪師您唱的是誰家的曲調？您的宗風傳承自哪位祖師？』禪師說：『雲嶺龍昌的月亮，神風洞上的泉水。』
梓州龍泉和尚
有僧人問道：『如何是祖師西來意（Bodhidharma's purpose in coming from the West）？』禪師說：『不在你阇黎（śrāmaṇera，沙彌，指年輕的僧人）的份上。』 又問：『學人想要跳下萬丈懸崖時，該如何是好？』禪師說：『摔死。』
護國澄禪師法嗣
隨州護國知遠演化禪師
有僧人問道：『應試的舉子入門時，該如何是好？』禪師說：『情、體、物、事，又該如何處置？』 又問：『乾坤停止運轉，宇宙不再留心時，該如何是好？』禪師說：『總是戰爭收拾乾淨后，卻又因為歌舞而破除太平。』
隨州智門寺守欽圓照禪師
有僧人問道：『兩面鏡子相互照應，為什麼中間沒有影像？』禪師說：『自己也需要隱藏。』 僧人說：『鏡子破了，鏡臺毀了，又該如何？』禪師豎起拳頭。 又問：『如何是和尚的家風？』禪師說：『額頭上不貼榜文。』 又問：『如何是祖師西來意（Bodhidharma's purpose in coming from the West）？』禪師說：『拿著火燒天，只會徒勞疲憊。』
安州大安山崇教能禪師
有僧人問道：『禪師您唱的是誰家的曲調？您的宗風傳承自哪位祖師？』禪師說：『敲響南山的鼓，唱起北山的歌。』 又問：『如何是三冬的景象？』禪師說：『千山增添翠色，萬樹鎖住銀華。』
穎州薦福院思禪師
有僧人問道：『古老的殿堂里沒有佛像時，該如何是好？』禪師說：『梵音從何而來？』 僧人說：『不假借修行和證悟，如何能夠成就？』禪師說：『修行和證悟即是不能成就。』
隨州護國志朗圓明禪師
有僧人問道：『如何是萬法之源？』禪師說：『在空中無法收取，護國寺（寺廟名）也無法涵蓋。』
潭
【English Translation】 English version Zen Master Shan Zhongyan
A monk asked: 'The teachings say, 'All Buddhas emit light to aid in revealing the meaning of true reality.' I won't ask about the light, but what is the meaning of true reality?' The Master said, 'Do you understand?' The monk said, 'Is it simply this?' The Master said, 'What is it?' Another asked: 'Whose tune does the Master sing? Whose lineage does the Zen tradition inherit?' The Master said, 'The moon over Yunling Longchang, the spring above Shenfeng Cave.'
Longquan Abbot of Zi Prefecture
A monk asked: 'What is Bodhidharma's purpose in coming from the West?' The Master said, 'It's not within your śrāmaṇera's (novice monk) share.' Another asked: 'What should a student do when wanting to jump off a ten-thousand-foot cliff?' The Master said, 'Be crushed to death.'
Successor of Zen Master Hu Guocheng
Zen Master Zhiyuan of Huguo Monastery in Sui Prefecture
A monk asked: 'What is it like when an examinee enters the gate?' The Master said, 'How do you deal with feelings, substance, things, and events?' Another asked: 'What is it like when heaven and earth cease to dwell on intention, and the universe no longer retains mindfulness?' The Master said, 'It's always after war is cleaned up, that peace is destroyed by song and dance.'
Zen Master Shouqin Yuanzhao of Zhimen Monastery in Sui Prefecture
A monk asked: 'When two mirrors reflect each other, why is there no image in between?' The Master said, 'One must also conceal oneself.' The monk said: 'What happens when the mirror is broken and the stand is destroyed?' The Master raised his fist. Another asked: 'What is the family style of the Abbot?' The Master said, 'No notices are posted on the forehead.' Another asked: 'What is Bodhidharma's purpose in coming from the West?' The Master said, 'Burning the sky with fire is just tiring oneself in vain.'
Zen Master Chongjiao Neng of Da'an Mountain in An Prefecture
A monk asked: 'Whose tune does the Master sing? Whose lineage does the Zen tradition inherit?' The Master said, 'Beat the drum of South Mountain, sing the song of North Mountain.' Another asked: 'What is the scene of the three winter months?' The Master said, 'A thousand mountains add verdant hues, ten thousand trees lock in silver splendor.'
Zen Master Si of Jianfu Monastery in Ying Prefecture
A monk asked: 'What should be done when there is no Buddha in the ancient hall?' The Master said, 'From where does the Brahma sound come?' The monk said: 'Without relying on cultivation and realization, how can one achieve it?' The Master said, 'Cultivation and realization are precisely what cannot achieve it.'
Zen Master Zhilang Yuanming of Huguo Monastery in Sui Prefecture
A monk asked: 'What is the source of all dharmas?' The Master said, 'It cannot be collected in the sky, nor can Huguo Monastery (name of the temple) encompass it.'
Tan
州延壽禪師
僧問。師唱誰家曲。宗風嗣阿誰。師曰。煬帝以汴水為榮。老僧以書湖作伴。
五燈全書卷第二十八 卍新續藏第 81 冊 No. 1571 五燈全書(第1卷-第33卷)
五燈全書卷第二十九
京都聖感禪寺住持(臣)僧 (超永) 編輯
京都古華嚴寺住持(臣)僧 (超揆) 較閱 進呈
曹洞宗
青原下七世
靈泉仁禪師法嗣
郢州大陽慧堅禪師
初在靈泉。入室次。泉問。甚麼處來。師曰。僧堂里來。泉曰。為甚麼不筑著露柱。師于言下有省 住后。僧問。如何是元旨。師曰。壁上掛錢財。 問如何是法王劍。師曰。腦後看 問如何是無相道場。師曰。佛殿里懸幡 問不借時機用。如何話祖宗。師曰。老鼠咬腰帶 僧請益法身。師示偈曰。扶桑出日頭。黃河輥底流。六六三十六。陜府灌鐵牛。
五峰遇禪師法嗣
瑞州五峰紹禪師
僧問。如何是第一義。師拍禪床曰。若不是仙陀。千里萬里 問如何是祖師西來意。師曰。迢迢十萬余。
廣德義禪師法嗣
襄州廣德延禪師
謁先廣德作禮。問曰。如何是和尚密密處。義曰。隱身不必須巖谷。阛阓堆堆睹者稀。師曰。恁
【現代漢語翻譯】 現代漢語譯本 州延壽禪師
僧人問：『禪師您唱的是哪一家的曲調？您的宗風傳承自哪位祖師？』 延壽禪師回答：『隋煬帝（604-618）以汴河為榮，老僧我以書寫西湖景色為伴。』
《五燈全書》卷第二十八 《卍新續藏》第81冊 No. 1571 《五燈全書》(第1卷-第33卷)
《五燈全書》卷第二十九
京都聖感禪寺住持(臣)僧 (超永) 編輯
京都古華嚴寺住持(臣)僧 (超揆) 較閱 進呈
曹洞宗
青原下七世
靈泉仁禪師法嗣
郢州大陽慧堅禪師
當初在大陽慧堅禪師在靈泉的時候，有一次進入方丈室，靈泉禪師問：『你從哪裡來？』 大陽慧堅禪師回答：『從僧堂里來。』 靈泉禪師說：『為什麼不撞到露柱上？』 大陽慧堅禪師在言語下有所領悟。住持一方后，有僧人問：『如何是元旨？』 大陽慧堅禪師回答：『墻壁上掛著錢財。』 又問：『如何是法王劍？』 大陽慧堅禪師回答：『從腦後看。』 又問：『如何是無相道場？』 大陽慧堅禪師回答：『佛殿里懸掛幡。』 又問：『不借用時機，如何談論祖師？』 大陽慧堅禪師回答：『老鼠咬腰帶。』 有僧人請教法身，大陽慧堅禪師以偈語開示說：『扶桑升起太陽，黃河在河底翻滾流動。六六三十六，陜府灌溉鐵牛。』
五峰遇禪師法嗣
瑞州五峰紹禪師
有僧人問：『如何是第一義？』 五峰紹禪師拍禪床說：『如果不是仙陀（梵文，指有能力的人），千里萬里也無法到達。』 又問：『如何是祖師西來意？』 五峰紹禪師回答：『遙遠十萬餘裡。』
廣德義禪師法嗣
襄州廣德延禪師
廣德延禪師拜見先廣德禪師，作禮后問道：『如何是和尚您的秘密之處？』 廣德義禪師回答：『隱身不一定非要在巖谷之中，即使在熱鬧的集市裡，也很少有人能看到。』 廣德延禪師說：『這樣……』
【English Translation】 English version Zen Master Yanshou of Zhou
A monk asked: 'Whose tune does the master sing? Whose lineage does the master's Zen tradition inherit?' Zen Master Yanshou replied: 'Emperor Yang of Sui (604-618) took pride in the Bian River, while this old monk keeps company with writing about the West Lake scenery.'
The Complete Book of the Five Lamps, Volume 28 Supplement to the Wan New Collection, Volume 81, No. 1571, The Complete Book of the Five Lamps (Volumes 1-33)
The Complete Book of the Five Lamps, Volume 29
Edited by (Minister) Monk Chao Yong, Abbot of Shenggan Zen Temple in Kyoto
Reviewed and Presented by (Minister) Monk Chao Kui, Abbot of Gu Huayan Temple in Kyoto
Caodong School
Seventh Generation Under Qingyuan
Dharma Heir of Zen Master Ren of Lingquan
Zen Master Huijian of Dayang in Yingzhou
Initially, when Zen Master Huijian was at Lingquan, during an interview, Zen Master Lingquan asked: 'Where do you come from?' Zen Master Huijian replied: 'From the monks' hall.' Zen Master Lingquan said: 'Why didn't you bump into the exposed pillar?' Zen Master Huijian had an awakening upon hearing these words. After becoming an abbot, a monk asked: 'What is the original intent?' Zen Master Huijian replied: 'Money and treasures are hanging on the wall.' Another asked: 'What is the Dharma King's sword?' Zen Master Huijian replied: 'Look behind your head.' Another asked: 'What is the formless Bodhimanda?' Zen Master Huijian replied: 'A banner is hanging in the Buddha hall.' Another asked: 'Without borrowing opportune moments, how do you talk about the patriarchs?' Zen Master Huijian replied: 'A mouse is biting the belt.' A monk requested instruction on the Dharmakaya (Dharma body), and Zen Master Huijian revealed it in a verse, saying: 'The sun rises from Fusang (mythical place where the sun rises), the Yellow River rolls along the bottom. Six sixes are thirty-six, the Shan Prefecture irrigates the iron ox.'
Dharma Heir of Zen Master Yu of Wufeng
Zen Master Shao of Wufeng in Ruizhou
A monk asked: 'What is the First Principle?' Zen Master Shao of Wufeng slapped the Zen bed and said: 'If it were not for Sendha (Sanskrit, meaning capable person), you could not reach it even after traveling thousands and thousands of miles.' Another asked: 'What is the meaning of the Patriarch's coming from the West?' Zen Master Shao replied: 'A distant journey of over ten thousand miles.'
Dharma Heir of Zen Master Yi of Guangde
Zen Master Yan of Guangde in Xiangzhou
Zen Master Yan of Guangde visited the former Zen Master Yi of Guangde, made a bow, and asked: 'What is the abbot's secret place?' Zen Master Yi replied: 'Concealing oneself does not necessarily require rocky valleys; even in crowded markets, few can see it.' Zen Master Yan said: 'Like that...'
么則酌水獻華去也。義曰。忽然雲霧靄。阇黎作么生。師曰。采汲不虛施。義忻然曰。大眾。看取第二代住持 住后。僧問。如何是佛。師曰。披蓑倒騎牛。草深不露角 問如何是祖師西來意。師曰。魚躍無源水。鸚啼枯木花 問如何是常在底人。師曰。臘月死蛇當大路。觸著傷人不奈何 問如何是學人相契處。師曰。方木逗圓孔 問如何是大寂滅海。師曰。鬧市走馬。不觸一人。曰如何是大通智勝佛。師曰。孤輪罷照妙峰頂。汝報巴猿莫斷腸 問如何是作無間業底人。師曰。猛火然鐺慣煮佛 師因事示偈曰。才到洪山便跺根。四方八面不言論。他家自有眼云志。蘆管橫吹宇宙喧 問如何是古佛心。師曰。多年曆日雖無用。犯著應須總滅門。曰或遇新曆日。又作么生。師曰。運動修營無滯礙。何勞入市問孫臏 問時人有病醫王醫。醫王有病甚人醫。師展手曰。與我診候看。曰不會。師曰。須彌徒作藥。四海謾為湯 問向上一路千聖不傳。和尚還傳也無。師曰。鐵丸驀口塞。難得解吞人 問如何是佛法大意。師曰。雪寒向火。日暖隈陽 問如何是不落階級底人。師曰。胎中童子眉如雪 問如何是不睡底眼。師曰。昨夜三更壁不開 問諦信底人。信個甚麼。師曰。莫道冰無火。斯須紅焰生 問如何是密室。師曰。茅茨當大
道。歷劫沒人敲 問如何是異日已前人。師曰。萬年枯木鳥銜來 問懸崖峭峻。還具得失也無。師曰。忻逢良便好與一推 問牛頭未見四祖時如何。師曰。鲊甕乍開蠅𠯗𠯗。曰見后如何。師曰。底穿蕩盡冷湫湫。
襄州廣德周禪師
僧問。魚向深潭難避網龍居淺水卻難尋時如何。師曰。遍體崑崙黑。通身一點霜 問貧子歸家時如何。師曰。入門不見面。處處故園春 問命盡祿絕時如何。師曰死。曰此人落歸何道。師曰。薰薰彌宇宙。爛壞莫能拈 問聞話不覺時如何。師曰。遍界沒聾人。誰是知音者。曰如何是知音者。師曰。斷絃續不得。歷劫響泠泠 問教中道。阿逸多不斷煩惱。不修禪定。佛記此人成佛無疑。此理如何。師曰。鹽又盡。炭又無。曰鹽盡炭無時如何。師曰。愁人莫向愁人說。說向愁人愁殺人 問如何得唸唸相應去。師曰。驚水魚龍散。曰唸唸相應后如何。師曰。海北天南各自行。不勞魚雁通訊息。
石門蘊禪師法嗣
襄州石門慧徹禪師
僧問。從上諸聖。向甚麼處去也。師曰。露柱掛燈籠 問如何是和尚家風。師曰。解接無根樹。能挑海底燈 問如何是祖師西來意。師曰。少林澄九鼎。浪動百花新 問如何是佛法大意。師曰。三門外松樹子。見生見長 問三身中。那身
【現代漢語翻譯】 現代漢語譯本 道：經歷了漫長的歲月，沒有人來敲門。請問什麼是異日（指未來）之前的人？ 師父說：『萬年的枯木被鳥銜來。』問：懸崖峭壁，還存在得失嗎？ 師父說：『欣喜遇到好的機會，最好推一把。』問：牛頭（法融禪師）未見四祖（道信禪師）時如何？ 師父說：『醃菜罈子剛打開，蒼蠅嗡嗡叫。』問：見面后如何？ 師父說：『底部穿透，盪滌乾淨，冷冷清清。』
襄州廣德周禪師
僧人問：魚在深潭難以躲避漁網，龍在淺水卻難以尋覓，這是什麼意思？ 師父說：『遍體都是崑崙山一樣的黑色，通身卻有一點霜一樣的白。』問：貧窮的兒子回到家時如何？ 師父說：『入門卻不見面，處處都是故園的春色。』問：壽命將盡，俸祿耗盡時如何？ 師父說：『死。』問：這個人最終會歸向哪條道路？ 師父說：『香氣瀰漫宇宙，腐爛到無法拾取。』問：聽聞佛法卻不覺悟時如何？ 師父說：『整個世界沒有聾子，誰是真正的知音？』問：如何才是真正的知音？ 師父說：『斷了的琴絃無法續接，經歷了漫長的歲月，聲音依然清冷。』問：經書中說，阿逸多（彌勒菩薩的梵文音譯）不斷除煩惱，不修習禪定，佛陀預言此人成佛無疑，這是什麼道理？ 師父說：『鹽也用完了，炭也沒有了。』問：鹽盡炭無時如何？ 師父說：『憂愁的人不要向憂愁的人傾訴，傾訴了只會讓憂愁的人更加憂愁。』問：如何才能做到唸唸相應？ 師父說：『驚動水面，魚龍四散。』問：唸唸相應后如何？ 師父說：『海北天南各自前行，不需要魚雁傳遞訊息。』
石門蘊禪師法嗣
襄州石門慧徹禪師
僧人問：從前的諸位聖賢，都到什麼地方去了？ 師父說：『露柱上掛著燈籠。』問：什麼是和尚的家風？ 師父說：『能接續沒有根的樹木，能挑起海底的燈。』問：什麼是祖師西來意（達摩祖師從西方來到中國的目的）？ 師父說：『少林寺（指達摩祖師在少林寺面壁九年）穩定了九鼎（象徵國家政權），風浪吹動，百花更新。』問：什麼是佛法的大意？ 師父說：『三門外的松樹，眼見著生長。』問：三身（佛的三種化身，即法身、報身、應身）中，哪個身
【English Translation】 English version The Way: Through countless kalpas, no one knocks. I ask, what is the person before the other day (referring to the future)? The master said: 'A ten-thousand-year-old withered tree is carried by a bird.' I ask, on a steep cliff, are there still gains and losses? The master said: 'Glad to meet a good opportunity, it's best to give it a push.' I ask, what was Niu-tou (Fazong Zen Master) like before he met the Fourth Patriarch (Daoxin Zen Master)? The master said: 'The pickle jar has just been opened, and the flies are buzzing.' I ask, what is it like after meeting? The master said: 'The bottom is pierced, everything is washed away, cold and desolate.'
Zen Master Zhou of Guangde Temple in Xiangzhou
A monk asked: When fish are in deep pools, it is difficult to avoid nets; when dragons live in shallow water, they are difficult to find. What does this mean? The master said: 'The whole body is as black as Mount Kunlun, but there is a bit of frost-like white all over.' I ask, what is it like when a poor son returns home? The master said: 'Entering the door but not seeing the face, everywhere is the spring of the old garden.' I ask, what is it like when life is exhausted and the salary is depleted? The master said: 'Death.' I ask, which path will this person ultimately return to? The master said: 'The fragrance permeates the universe, and it is so rotten that it cannot be picked up.' I ask, what is it like when hearing the Dharma but not being enlightened? The master said: 'The whole world has no deaf people, who is the true confidant?' I ask, how is one a true confidant? The master said: 'The broken string cannot be reconnected, and after countless kalpas, the sound is still clear and cold.' I ask, the scriptures say that Ajita (Sanskrit transliteration of Maitreya Bodhisattva) does not eliminate afflictions and does not practice meditation, and the Buddha predicts that this person will undoubtedly become a Buddha. What is the reason for this? The master said: 'The salt is used up, and there is no charcoal.' I ask, what is it like when the salt is gone and there is no charcoal? The master said: 'A sorrowful person should not confide in a sorrowful person, confiding will only make the sorrowful person even more sorrowful.' I ask, how can one achieve thought-to-thought correspondence? The master said: 'Disturbing the water, fish and dragons scatter.' I ask, what is it like after thought-to-thought correspondence? The master said: 'North of the sea and south of the sky, each goes its own way, there is no need for fish and geese to pass messages.'
Disciple of Zen Master Yun of Shimen
Zen Master Huiche of Shimen Temple in Xiangzhou
A monk asked: Where have all the past sages gone? The master said: 'A lantern hangs on a dew pillar.' I ask, what is the style of the abbot's family? The master said: 'Able to connect rootless trees, able to pick up the lamp at the bottom of the sea.' I ask, what is the meaning of the Patriarch's coming from the West (the purpose of Bodhidharma's coming to China from the West)? The master said: 'Shaolin Temple (referring to Bodhidharma facing the wall for nine years in Shaolin Temple) stabilized the nine tripods (symbolizing national power), the wind and waves blow, and the flowers are renewed.' I ask, what is the general meaning of the Buddha-dharma? The master said: 'The pine tree outside the three gates, seeing it grow.' I ask, among the three bodies (the three bodies of the Buddha, namely Dharmakaya, Sambhogakaya, and Nirmanakaya), which body
是正。師曰。報化路頭橫鳥道。石人眼裡不栽花 問云光作牛。意旨如何。師曰。陋巷不騎金色馬。回途卻著破襕衫 問年窮歲盡時如何。師曰。東村王老夜燒錢 問一毫未發時如何。師曰。后羿不調弓。箭透三江口 問如何是佛。師曰。樵子度荒郊。騎牛草不露。曰如何是騎牛草不露。師曰。遮掩不得 問如何是靈利底物。師曰。古墓毒蛇頭戴角。又有如前問。師曰。維摩不離方丈室。文殊未到卻先知。復有如前問。師曰。垢膩汗衫皁角洗 因令初領眾來參。師問。萬仞峰頭石牛吼。穿云渡水意如何。初無對。師曰。山僧住持事大。參堂去。師后令僧下語。或曰。久向和尚。或曰訪道尋師明的旨。覺了根源顯異機。師曰。當時初上座。若下得這語。不將他作參學人 上堂。一切眾生。本源佛性。譬如朗月當空。祇為浮雲翳障。不得顯現。為明為照。為道為路。為舟為楫。為依為止。一切眾生本源佛性。亦復如是。時汾陽昭在眾。出問。朗月海云遮不得。舒光直透水晶宮時如何。師曰。石壁山河非障礙。閻浮界外任升騰。昭曰。恁么則千聖共傳無底缽。時人皆唱太平歌。師曰。太平曲子如何唱。昭曰。不墮五音。非關六律。師曰。道有人和得么。昭曰。請和尚不吝慈悲。師曰。仁者善自保任。
含珠哲禪師法嗣
【現代漢語翻譯】 現代漢語譯本 是正。禪師說：『報化路頭橫鳥道，石人眼裡不栽花。』 有人問：『云光作牛，意旨如何？』禪師說：『陋巷不騎金色馬，回途卻著破襕衫。』 有人問：『年窮歲盡時如何？』禪師說：『東村王老夜燒錢。』 有人問：『一毫未發時如何？』禪師說：『后羿不調弓，箭透三江口。』 有人問：『如何是佛？』禪師說：『樵子度荒郊，騎牛草不露。』那人說：『如何是騎牛草不露？』禪師說：『遮掩不得。』 有人問：『如何是靈利底物？』禪師說：『古墓毒蛇頭戴角。』又有如前問。禪師說：『維摩（Vimalakirti，佛教在家菩薩的代表）不離方丈室，文殊（Manjusri，智慧的象徵）未到卻先知。』復有如前問。禪師說：『垢膩汗衫皁角洗。』 因為令初領眾來參拜。禪師問：『萬仞峰頭石牛吼，穿云渡水意如何？』令初沒有回答。禪師說：『山僧住持事大，參堂去。』禪師後來令僧人下語。有人說：『久向和尚。』有人說：『訪道尋師明的旨，覺了根源顯異機。』禪師說：『當時初上座，若下得這語，不將他作參學人。』 上堂說法。『一切眾生，本源佛性，譬如朗月當空，祇為浮雲翳障，不得顯現。為明為照，為道為路，為舟為楫，為依為止。一切眾生本源佛性，亦復如是。』當時汾陽昭在聽眾中，出來問道：『朗月海云遮不得，舒光直透水晶宮時如何？』禪師說：『石壁山河非障礙，閻浮（Jambudvipa，佛教地理概念，指我們所居住的世界）界外任升騰。』昭說：『恁么則千聖共傳無底缽，時人皆唱太平歌。』禪師說：『太平曲子如何唱？』昭說：『不墮五音，非關六律。』禪師說：『道有人和得么？』昭說：『請和尚不吝慈悲。』禪師說：『仁者善自保任。』 含珠哲禪師法嗣
【English Translation】 English version Is Right. The Master said, 'On the road of reward and transformation, a bird path lies across; in the eyes of a stone man, no flowers are planted.' Someone asked, 'What is the meaning of Yun Guang becoming an ox?' The Master said, 'In a humble alley, one does not ride a golden horse; returning, one wears a tattered robe.' Someone asked, 'What is it like when the year is exhausted and the season ends?' The Master said, 'Old Wang in the east village burns money at night.' Someone asked, 'What is it like when a hair has not yet been emitted?' The Master said, 'Hou Yi (a legendary archer) does not adjust his bow; the arrow pierces the three rivers' mouths.' Someone asked, 'What is Buddha?' The Master said, 'A woodcutter crosses the desolate wilderness, riding an ox with the grass not showing.' The person said, 'What is riding an ox with the grass not showing?' The Master said, 'It cannot be concealed.' Someone asked, 'What is a clever thing?' The Master said, 'An ancient tomb's poisonous snake wears horns.' Again, there was a question like before. The Master said, 'Vimalakirti (a lay Buddhist figure known for his wisdom) does not leave his square-foot room; Manjusri (the Bodhisattva of wisdom) knows in advance before arriving.' Again, there was a question like before. The Master said, 'A greasy, sweaty shirt is washed with soapberry.' Because Ling Chu was leading the assembly to pay respects, the Master asked, 'On the ten-thousand-fathom peak, a stone ox roars; what is the meaning of piercing the clouds and crossing the water?' Ling Chu had no reply. The Master said, 'The affairs of the mountain monk's abbotship are great; go to the meditation hall.' The Master later instructed the monks to offer a saying. Someone said, 'I have long admired the Abbot.' Someone said, 'Seeking the Way and searching for a teacher to clarify the meaning, realizing the root source reveals extraordinary opportunities.' The Master said, 'If the initial senior monk had offered this saying at that time, he would not be regarded as a student.' Ascending the hall to preach. 'All sentient beings, the original source of Buddha-nature, are like a bright moon in the sky, only obscured by floating clouds, unable to manifest. To illuminate, to shine, to be the Way, to be the road, to be the boat, to be the oar, to be the reliance, to be the cessation. All sentient beings' original source of Buddha-nature is also like this.' At that time, Fen Yang Zhao was in the audience and came out to ask, 'When the bright moon cannot be obscured by the sea of clouds, and its light shines straight through the crystal palace, what is it like?' The Master said, 'Stone walls and rivers are not obstacles; let it rise and soar beyond Jambudvipa (the continent where humans reside).' Zhao said, 'In that case, the bottomless bowl is transmitted by a thousand sages, and people all sing songs of peace.' The Master said, 'How is the song of peace sung?' Zhao said, 'It does not fall into the five tones and is not related to the six laws.' The Master said, 'Can the Dao be harmonized by someone?' Zhao said, 'Please, Abbot, do not be stingy with compassion.' The Master said, 'Benevolent one, take good care of yourself.' Dharma Successor of Chan Master Hanzhu Zhe
洋州龍穴山和尚
僧問。如何是西來意。師曰。騎虎唱巴歌 問既是善知識。為甚麼卻與土地燒錢。師曰。彼上人者。難為酬對。
唐州大乘山和尚
僧問。枯樹逢春時如何。師曰。世間希有 問如何是四方八面事。師曰。升子里𨁝跳。斗子內轉身。
襄州延慶院歸曉慧廣禪師
僧問。言語道斷時如何。師曰。兩重公案。曰如何領會。師曰。分明舉似 問如何是鳳山境。師曰。好生看取。曰如何是境中人。師曰。識么。
襄州含珠山真禪師
僧問。師唱誰家曲。宗風嗣阿誰。師曰。含珠密意。同道者知。曰恁么則不假羽翼。便登霄漢去也。師曰。鈍 問古鏡未磨時如何。師曰。昧不得。曰磨后如何。師曰。黑如漆。
紫陵一禪師法嗣
并州廣福道隱禪師
僧問。如何是指南一路。師曰。妙引靈機事。澄波顯異輪 問三家同到請。未審赴誰家。師曰。月印千江水。門門盡有僧。
鳳翔紫陵微禪師
初到夾山。山問。近離甚處。師曰。向北。山曰。是何宗徒。師曰。昔日老胡師子吼。頂門一裂至如今 住后。僧問。如何是紫陵境。師曰。寂照燈光夜已深。曰如何是境中人。師曰。猿啼虎嘯 問寶劍未出匣時如何。師曰。磐陀石上栽松
【現代漢語翻譯】 現代漢語譯本 洋州龍穴山和尚
有僧人問道：『如何是西來意（Bodhidharma從西方帶來的禪宗真諦）？』 龍穴山和尚回答說：『騎著老虎唱著巴歌。』 又問：『既然是善知識（spiritual teacher），為什麼還要給土地神燒錢？』 龍穴山和尚說：『那位上人啊，真難應對。』
唐州大乘山和尚
有僧人問道：『枯樹逢春時如何？』 大乘山和尚回答說：『世間希有。』 又問：『如何是四方八面事？』 大乘山和尚回答說：『在升子里跳躍，在斗子里轉身。』
襄州延慶院歸曉慧廣禪師
有僧人問道：『言語道斷時如何？』 慧廣禪師回答說：『兩重公案。』 僧人說：『如何領會？』 慧廣禪師回答說：『分明舉似。』 又問：『如何是鳳山境？』 慧廣禪師回答說：『好生看取。』 僧人說：『如何是境中人？』 慧廣禪師回答說：『識么？』
襄州含珠山真禪師
有僧人問道：『師唱誰家曲？宗風嗣阿誰？』 真禪師回答說：『含珠密意，同道者知。』 僧人說：『這樣說來，就不需要藉助翅膀，便可以登上霄漢了。』 真禪師回答說：『鈍。』 又問：『古鏡未磨時如何？』 真禪師回答說：『昧不得。』 僧人說：『磨后如何？』 真禪師回答說：『黑如漆。』
紫陵一禪師法嗣
并州廣福道隱禪師
有僧人問道：『如何是指南一路？』 道隱禪師回答說：『妙引靈機事，澄波顯異輪。』 又問：『三家同到請，未審赴誰家？』 道隱禪師回答說：『月印千江水，門門盡有僧。』
鳳翔紫陵微禪師
初到夾山，夾山和尚問道：『近離甚處？』 微禪師回答說：『向北。』 夾山和尚說：『是何宗徒？』 微禪師回答說：『昔日老胡（Bodhidharma）師子吼，頂門一裂至如今。』 住持后，有僧人問道：『如何是紫陵境？』 微禪師回答說：『寂照燈光夜已深。』 僧人說：『如何是境中人？』 微禪師回答說：『猿啼虎嘯。』 又問：『寶劍未出匣時如何？』 微禪師回答說：『磐陀石上栽松。』
【English Translation】 English version Yangzhou Longxue Mountain Monk
A monk asked: 'What is the meaning of the Bodhidharma's arrival from the West (the true essence of Zen Buddhism brought by Bodhidharma from the West)?' The monk Longxue Mountain replied: 'Riding a tiger and singing a Ba song.' He then asked: 'Since you are a spiritual teacher, why do you still burn money for the local earth deity?' The monk Longxue Mountain said: 'That superior person is difficult to deal with.'
Tangzhou Dasheng Mountain Monk
A monk asked: 'What is it like when a withered tree encounters spring?' The monk Dasheng Mountain replied: 'Rare in the world.' He then asked: 'What are the affairs of the four directions and eight sides?' The monk Dasheng Mountain replied: 'Jumping in a Sheng (a measuring container), turning around in a Dou (another measuring container).'
Xiangzhou Yanqing Temple, Chan Master Gui Xiao Hui Guang
A monk asked: 'What is it like when words are cut off?' Chan Master Hui Guang replied: 'A double case.' The monk said: 'How should I understand it?' Chan Master Hui Guang replied: 'Clearly explain it.' He then asked: 'What is the realm of Feng Mountain?' Chan Master Hui Guang replied: 'Take a good look.' The monk said: 'What is the person in the realm?' Chan Master Hui Guang replied: 'Do you recognize him?'
Xiangzhou Hanzhu Mountain, Chan Master Zhen
A monk asked: 'Whose song does the master sing? Whose lineage does the master inherit?' Chan Master Zhen replied: 'The secret meaning of Hanzhu, those who share the path know.' The monk said: 'In that case, one doesn't need wings to ascend to the heavens.' Chan Master Zhen replied: 'Dull.' He then asked: 'What is it like when an ancient mirror has not been polished?' Chan Master Zhen replied: 'Cannot be obscured.' The monk said: 'What is it like after polishing?' Chan Master Zhen replied: 'Black as lacquer.'
Lineage of Chan Master Yi of Ziling
Chan Master Dao Yin of Guangfu Temple, Bingzhou
A monk asked: 'What is the one road that points the way?' Chan Master Dao Yin replied: 'Subtly guiding the affairs of spiritual opportunity, a clear wave manifests extraordinary wheels.' He then asked: 'Three families invite me at the same time, I don't know which family to go to?' Chan Master Dao Yin replied: 'The moon reflects in a thousand rivers, every door has a monk.'
Chan Master Wei of Ziling, Fengxiang
Upon arriving at Jia Mountain, the monk of Jia Mountain asked: 'Where did you recently leave from?' Chan Master Wei replied: 'North.' The monk of Jia Mountain said: 'What sect do you belong to?' Chan Master Wei replied: 'In the past, old Hu (Bodhidharma)'s lion's roar split the crown of the head until now.' After residing there, a monk asked: 'What is the realm of Ziling?' Chan Master Wei replied: 'The light of stillness and illumination, the night is already deep.' The monk said: 'What is the person in the realm?' Chan Master Wei replied: 'Monkeys cry and tigers roar.' He then asked: 'What is it like when a precious sword has not been drawn from its scabbard?' Chan Master Wei replied: 'Planting pine trees on a flat rock.'
柏 問如何是大猛烈底人。師曰。石牛步步火中行。返顧休銜日中草。曰如何是五逆底人。師曰。放火夜燒無相宅。天明戴帽入長安。曰如何是孝順底人。師曰。步步手提無米飯。斂手堂前不舉頭 問如何是祖師西來意。師曰。紅爐焰上碧波流。
興元府大浪和尚
僧問。既是喝河神。為甚麼被水推卻。師曰。隨流始得妙。住岸卻成迷。
洪州東禪和尚
僧問。如何是密室。師曰。江求深七尺。曰如何是密室中人。師曰。此去江南三十步 問如何是新吳劍。師作㧞劍勢。
同安威禪師法嗣
陳州石鏡和尚
僧問。石鏡未磨。還鑑照否。師曰。前生是因。今生是果。
青原下八世
谷隱靜禪師法嗣
襄州谷隱知儼宗教禪師
登州人。僧問。師唱誰家曲。宗風嗣阿誰。師曰。白雲南。傘蓋北 問如何是迦葉親聞底事。師曰。速須吐卻 問如何是諸佛照不著處。師曰。問這山鬼窟作么。曰照著后如何。師曰。咄精怪 問千山萬水如何登涉。師曰。舉步便千里萬里。曰不舉步時如何。師曰。亦千里萬里。
襄州普寧院法顯禪師
僧問。曩劫共住。為甚麼不識親疏。師曰誰。曰更待某甲道。師曰。將謂不領話 問千山萬水如何登陟。師曰。青
【現代漢語翻譯】 現代漢語譯本 僧問：『如何是大猛烈的人？』師父說：『石牛一步一步在火中行走，回頭卻不肯銜著太陽中的草。』問：『如何是五逆的人？』師父說：『放火在夜晚燒燬無相的房屋，天亮后戴著帽子進入長安（唐朝都城，公元618-907年）。』問：『如何是孝順的人？』師父說：『一步一步地手提著沒有米的飯，收斂雙手在堂前不抬頭。』問：『如何是祖師西來意（達摩祖師從西方來到中國的真正意圖）？』師父說：『紅色的爐火火焰上碧綠的波濤在流動。』 興元府大浪和尚 僧問：『既然是喝河神，為什麼會被水推開？』師父說：『隨波逐流才能得到妙處，停留在岸邊反而成了迷惑。』 洪州東禪和尚 僧問：『如何是密室？』師父說：『江水要求有七尺深。』問：『如何是密室中的人？』師父說：『從這裡去江南有三十步。』問：『如何是新吳劍？』師父做了拔劍的姿勢。 同安威禪師法嗣 陳州石鏡和尚 僧問：『石鏡未曾打磨，還能照見嗎？』師父說：『前生是因，今生是果。』 青原下八世 谷隱靜禪師法嗣 襄州谷隱知儼宗教禪師 登州人。僧問：『師父唱的是誰家的曲子？宗風繼承的是誰？』師父說：『白雲向南飄，傘蓋向北傾。』問：『如何是迦葉（摩訶迦葉，釋迦牟尼十大弟子之一）親自聽聞的事情？』師父說：『趕快吐出來。』問：『如何是諸佛（所有佛）都照不見的地方？』師父說：『問這山鬼的洞穴做什麼？』問：『照見之後如何？』師父說：『咄，你這精怪！』問：『千山萬水如何登涉？』師父說：『舉步便是千里萬里。』問：『不舉步時如何？』師父說：『也是千里萬里。』 襄州普寧院法顯禪師 僧問：『往昔劫數共同居住，為什麼不認識親疏？』師父說：『是誰？』僧說：『還要等我說嗎？』師父說：『還以為你不明白我的話。』問：『千山萬水如何登陟？』師父說：『青』
【English Translation】 English version A monk asked: 'What is a person of great ferocity?' The Master said: 'The stone ox walks step by step through the fire, but refuses to hold the grass in the sun when looking back.' Asked: 'What is a person of the five rebellious acts?' The Master said: 'Setting fire to burn the formless house at night, and entering Chang'an (capital of Tang Dynasty, 618-907 AD) wearing a hat at dawn.' Asked: 'What is a filial person?' The Master said: 'Carrying rice-less food step by step, and lowering hands without raising the head in the hall.' Asked: 'What is the meaning of the Patriarch's (Bodhidharma) coming from the West?' The Master said: 'On the flames of the red furnace, emerald waves are flowing.' Great Wave Monk of Xingyuan Prefecture A monk asked: 'Since he drinks the river god, why is he pushed away by the water?' The Master said: 'Following the flow is the beginning of the wonderful, staying on the shore becomes a delusion.' Zen Master of Dongchan Temple, Hongzhou A monk asked: 'What is a secret chamber?' The Master said: 'The river requires a depth of seven feet.' Asked: 'What is a person in the secret chamber?' The Master said: 'Thirty steps from here to the south of the Yangtze River.' Asked: 'What is the Xinwu sword?' The Master made a gesture of drawing a sword. Dharma Successor of Zen Master Wei of Tongan Stone Mirror Monk of Chenzhou A monk asked: 'The stone mirror has not been polished, can it still reflect?' The Master said: 'The previous life is the cause, this life is the effect.' Eighth Generation Below Qingyuan Dharma Successor of Zen Master Guyin Jing Zen Master Zhiyan of Guyin Temple, Xiangzhou A person from Dengzhou. A monk asked: 'Whose song is the Master singing? Whose lineage does the Dharma tradition follow?' The Master said: 'White clouds drift south, and the parasol tilts north.' Asked: 'What is the matter that Kashyapa (Mahākāśyapa, one of the ten major disciples of Shakyamuni Buddha) personally heard?' The Master said: 'Quickly spit it out.' Asked: 'What is the place that all Buddhas (all Buddhas) cannot illuminate?' The Master said: 'What are you asking about the mountain ghost's cave for?' Asked: 'What happens after it is illuminated?' The Master said: 'Hmph, you monster!' Asked: 'How to climb over thousands of mountains and rivers?' The Master said: 'Taking a step is a thousand miles.' Asked: 'What about when not taking a step?' The Master said: 'It is also a thousand miles.' Zen Master Faxian of Puning Temple, Xiangzhou A monk asked: 'Having lived together in past kalpas, why don't you recognize kinship?' The Master said: 'Who?' The monk said: 'Do you still need me to say it?' The Master said: 'I thought you didn't understand my words.' Asked: 'How to climb thousands of mountains and rivers?' The Master said: 'Blue'
霄無間路。到者不迷機。
同安志禪師法嗣
鼎州梁山緣觀禪師
僧問。如何是和尚家風。師曰。益陽水急魚行澀。白鹿松高鳥泊難 問家賊難防時如何。師曰。識得不為冤。曰識得后如何。師曰。貶向無生國里。曰莫是他安身立命處也無。師曰。死水不藏龍。曰如何是活水龍。師曰。興波不作浪。曰忽然傾湫倒岳時如何。師下座把住曰。莫教濕卻老僧袈裟角 問師唱誰家曲。宗風嗣阿誰。師曰。龍生龍子。鳳生鳳兒 問如何是從上傳來底事。師曰。渡水西僧無膝褲。背駝梵夾不持經 問如何是正法眼。師曰。南華里。曰為甚在南華里。師曰。為汝問正法眼 問如何是學人自己。師曰。寰中天子。塞外將軍。曰便恁么去時如何。師曰。朗月懸空。室中暗坐 問如何是衲衣下事。師曰。密 師與瑞長老坐次。僧問。二尊不併化。為甚兩人居方丈。師曰。一亦非 有偈曰。梁山一曲歌。挌外人難和。十載訪知音。未嘗逢一個 問亡僧遷化。向甚麼處去。師曰。亡僧幾時遷化。曰爭奈相送何。師曰。紅爐焰上絳絲縷。叆叇雲中不點頭 上堂。垂鉤四海。祇鉤獰龍。挌外玄機。為尋知己 上堂。垂絲千尺。意在深潭。一句橫空。白雲自異。孤舟獨棹。不犯清波。海上橫行。罕逢明鑑 問如何是衲衣下事。師
【現代漢語翻譯】 現代漢語譯本 霄無間路。到達的人不會迷惑于玄機。
同安志禪師的法嗣
鼎州梁山緣觀禪師
有僧人問：『什麼是和尚的家風？』 禪師說：『益陽的水流湍急，魚兒遊動艱難；白鹿山的松樹高聳，鳥兒難以棲息。』 又問：『家賊難以防範時該怎麼辦？』 禪師說：『認識到就不會被冤枉。』 僧人問：『認識到之後如何？』 禪師說：『貶到無生之國里去。』 僧人問：『莫非那是他安身立命的地方嗎？』 禪師說：『死水不藏龍。』 僧人問：『什麼是活水龍？』 禪師說：『興起波瀾卻不掀起風浪。』 僧人問：『忽然傾倒山湫時該如何？』 禪師下座抓住僧人說：『不要弄濕老僧的袈裟角。』 又問：『禪師唱的是誰家的曲子？宗風承嗣的是誰？』 禪師說：『龍生龍子，鳳生鳳兒。』 又問：『如何是從上代祖師那裡傳來的事？』 禪師說：『渡水的西域僧人沒有膝褲，揹著梵文經卷卻不持誦。』 又問：『什麼是正法眼？』 禪師說：『在南華（曹溪南華寺）里。』 僧人問：『為什麼在南華里？』 禪師說：『因為你問正法眼。』 又問：『如何是學人自己？』 禪師說：『寰中的天子，塞外的將軍。』 僧人問：『就這樣去時如何？』 禪師說：『明月懸掛空中，室內卻在暗中坐著。』 又問：『什麼是衲衣下的事？』 禪師說：『秘密。』 禪師與瑞長老坐在一起時，有僧人問：『二尊不併化，為什麼兩人居住在方丈？』 禪師說：『一也不是。』 有偈語說：『梁山一曲歌，格調之外的人難以唱和。十年來訪求知音，未曾遇到一個。』 又問：『亡故的僧人遷化后，往什麼地方去？』 禪師說：『亡故的僧人什麼時候遷化的？』 僧人問：『怎麼能不相送呢？』 禪師說：『紅爐火焰上的絲縷，濃雲之中不點頭。』 禪師上堂說法：『垂釣四海，只釣那猙獰的龍。格調之外的玄機，是爲了尋找知己。』 禪師上堂說法：『放下千尺絲線，意在深潭。一句橫空出世，白雲也自感奇異。孤單的小船獨自搖盪，不觸犯清澈的波浪。在海上橫行，很少遇到明鏡。』 又問：『什麼是衲衣下的事？』 禪師說：『密。』
【English Translation】 English version Beyond the path of the heavens, there is no separation. Those who arrive are not confused by the mechanism.
Successor of Chan Master Tong'an Zhi
Chan Master Yuanguan of Liangshan in Dingzhou
A monk asked: 'What is the family style of the abbot?' The Master said: 'The water of Yiyang is rapid, and the fish find it difficult to swim; the pines of Bailu Mountain are tall, and the birds find it difficult to perch.' He asked: 'What should be done when it is difficult to guard against domestic thieves?' The Master said: 'Recognizing them prevents being wronged.' The monk asked: 'What happens after recognizing them?' The Master said: 'They are banished to the land of no birth.' The monk asked: 'Could that be where they settle down?' The Master said: 'Still water does not harbor dragons.' The monk asked: 'What is a living water dragon?' The Master said: 'Stirring up waves without creating storms.' The monk asked: 'What if the mountain torrents suddenly collapse?' The Master descended from his seat, grabbed the monk, and said: 'Don't let it wet the corner of this old monk's robe.' He also asked: 'Whose tune does the Master sing? Whose lineage does the Master inherit?' The Master said: 'Dragons beget dragon sons, phoenixes beget phoenix daughters.' He asked: 'What is the matter transmitted from the ancestors?' The Master said: 'The Western monk crossing the water has no knee pants, carrying the Sanskrit scriptures on his back but not reciting them.' He asked: 'What is the eye of the true Dharma?' The Master said: 'In Nanhua (CaoXi Nanhua Temple).' The monk asked: 'Why in Nanhua?' The Master said: 'Because you asked about the eye of the true Dharma.' He asked: 'What is the student's own self?' The Master said: 'The Son of Heaven within the realm, the general beyond the border.' The monk asked: 'What happens when going like that?' The Master said: 'The bright moon hangs in the sky, but one sits in darkness in the room.' He asked: 'What is the matter beneath the monastic robe?' The Master said: 'Secret.' When the Master was sitting with Elder Rui, a monk asked: 'Two honored ones do not transform together, why do two people live in the abbot's room?' The Master said: 'Not even one.' There is a verse that says: 'A song of Liangshan, difficult for outsiders to harmonize with. For ten years, seeking a kindred spirit, I have not met a single one.' He asked: 'Where does a deceased monk go after passing away?' The Master said: 'When did the deceased monk pass away?' The monk asked: 'How can we not see him off?' The Master said: 'Silk threads on the flames of a red furnace, not nodding in the dark clouds.' The Master ascended the hall and said: 'Casting a hook in the four seas, only to hook the ferocious dragon. The profound mechanism beyond the norm is to seek a kindred spirit.' The Master ascended the hall and said: 'Dropping a thousand-foot silk thread, the intention is in the deep pool. A phrase cutting across the sky, even the white clouds feel strange. A solitary boat rows alone, not disturbing the clear waves. Traveling horizontally on the sea, rarely encountering a clear mirror.' He asked: 'What is the matter beneath the monastic robe?' The Master said: 'Secret.'
曰。眾聖莫顯 師臨寂。示偈曰。紅焰藏吾身。何須塔用新。有人相肯重。灰里邈全真。
歸宗章禪師法嗣
東京普凈院常覺禪師
陳留李氏子。幼業儒。無干祿意。志樂山水。初訪歸宗。聞法省悟。遂求出家。未幾。歸宗將順寂。召師。撫之曰。汝於法有緣。他后濟眾人。莫測其量也。仍以披剃事。囑諸門人。師至後梁乾化壬申落髮。明年。納戒于東林寺甘露壇。尋游五臺山。還都。于麗景門外。獨居二載間。有北鄰信士張生者。請師供養。張素探元理。因叩師垂誨。師乃隨宜開誘。張生於言下悟入。設榻留宿。至深夜。與妻竊窺之。見師體遍一榻。頭足俱出。及令婢僕視之。即如常。倍加欽慕。曰弟子夫婦垂老。今愿割宅之前堂。以裨丈室。師欣然受之。至後唐天成戊子。遂成大院。賜額曰普凈。師以時機淺昧。難任極旨。茍啟之非器。令彼招謗讟之咎。我寧不務開法。每月三八施浴。僧道萬計 師嘗謂諸徒曰。但得慧門無壅。則福何滯哉 一日給事中陶谷。入院致禮而問。經云。離一切相。則名諸佛。今目前諸相紛然。如何離得。師曰。給事見個甚麼。陶欣然仰重。自是王公大人。屢薦章服師號。皆卻而不受 宋太祖開寶辛未十二月二日示疾。十一日告眾。囑付訖。右脅而化。壽七十六。臘
【現代漢語翻譯】 現代漢語譯本： （僧人）說：眾聖的功德都不再顯現，老師（歸宗禪師）即將圓寂。留下偈語說：『紅色的火焰將藏匿我的身軀，何須再用新的佛塔來安放？如果有人能夠真正理解並看重，即使在灰燼中也能尋覓到我完整的真性。』
歸宗章禪師的法嗣
東京普凈院常覺禪師
是陳留李氏的兒子，年幼時學習儒學，沒有追求官祿的意願，喜愛山水。最初拜訪歸宗禪師，聽聞佛法後有所領悟，於是請求出家。不久，歸宗禪師將要圓寂，召見常覺禪師，撫摸著他說：『你與佛法有緣，將來能夠普度眾生，不可估量。』並將為他剃度的事務，囑託給眾弟子。常覺禪師在後梁乾化壬申年（912年）落髮。第二年，在東林寺甘露壇受具足戒。之後遊歷五臺山，返回都城。在麗景門外，獨自居住了兩年。有一位北邊的鄰居信士張生，請常覺禪師接受供養。張生一向探究玄妙的道理，於是向常覺禪師請教。常覺禪師便隨機開導。張生在言語之下有所悟入，設定床榻留常覺禪師住宿。到了深夜，張生和妻子偷偷地窺視常覺禪師，看見常覺禪師的身體遍滿整個床榻，頭和腳都伸了出去。等到讓婢女和僕人去看時，卻又恢復了原樣。張生夫婦更加欽佩仰慕，說：『弟子夫婦年老，現在願意割讓住宅的前堂，用來增建禪師的丈室。』常覺禪師欣然接受。到了後唐天成戊子年（928年），終於建成了大寺院，朝廷賜額為普凈。常覺禪師認為當時的機緣還很淺薄，難以承受極深的佛法宗旨，如果開啟的對象不是合適的器皿，會讓他們招來誹謗的過錯，我寧可不致力于弘揚佛法。每月初三和初八施捨洗浴，僧人和道士有上萬之多。常覺禪師曾經對眾弟子說：『只要智慧之門沒有阻塞，那麼福報又有什麼滯礙呢？』有一天，給事中陶谷，來到寺院致禮，並且問道：『經書上說：『離開一切相，就叫做諸佛。』現在眼前的各種相紛繁雜亂，如何才能離開呢？』常覺禪師說：『給事中你看見了什麼？』陶谷欣然仰慕敬重。從此王公大臣，多次推薦授予常覺禪師章服和師號，都被他拒絕了。宋太祖開寶辛未年（971年）十二月初二示現疾病，十一日告訴眾人，囑咐完畢，右脅而臥圓寂。享年七十六歲，僧臘。
【English Translation】 English version: (The monk) said: 'The merits of all the saints are no longer manifest, and the master (Chan Master Guizong) is about to enter Nirvana. He left a verse saying: 'Red flames will hide my body, why bother to use a new pagoda to enshrine it? If someone can truly understand and value it, they can find my complete true nature even in the ashes.'
Dharma heir of Chan Master Zhang of Guizong
Chan Master Changjue of Pujing Monastery in Tokyo
Was the son of the Li family of Chenliu. He studied Confucianism in his youth, had no intention of pursuing officialdom, and loved mountains and rivers. He first visited Guizong Chan Master, and after hearing the Dharma, he had some understanding, so he asked to become a monk. Soon, Guizong Chan Master was about to enter Nirvana, summoned Chan Master Changjue, stroked him and said: 'You have a connection with the Dharma, and in the future you will be able to save all living beings, which is immeasurable.' And entrusted the matter of shaving his head to the disciples. Chan Master Changjue shaved his head in the Ren Shen year of Qianhua in the Later Liang Dynasty (912 AD). The following year, he received the full precepts at the Ganlu Altar of Donglin Temple. After that, he traveled to Mount Wutai and returned to the capital. Outside the Lijing Gate, he lived alone for two years. There was a believer Zhang Sheng, a neighbor to the north, who invited Chan Master Changjue to accept offerings. Zhang Sheng has always explored the mysterious principles, so he asked Chan Master Changjue for advice. Chan Master Changjue then enlightened him according to the situation. Zhang Sheng had some understanding under the words, set up a couch to keep Chan Master Changjue for the night. In the middle of the night, Zhang Sheng and his wife secretly peeped at Chan Master Changjue, and saw that Chan Master Changjue's body was all over the couch, with his head and feet sticking out. When they asked the maids and servants to look at it, it returned to its original state. Zhang Sheng and his wife admired and respected him even more, saying: 'My wife and I are old, and now we are willing to cede the front hall of our house to build a room for the Zen master.' Chan Master Changjue gladly accepted. In the Wuzi year of Tiancheng in the Later Tang Dynasty (928 AD), a large temple was finally built, and the court gave it the name Pujing. Chan Master Changjue believed that the opportunity at that time was still very shallow, and it was difficult to bear the extremely deep Dharma principles. If the object of enlightenment was not a suitable vessel, it would cause them to invite the fault of slander. I would rather not devote myself to promoting the Dharma. Bathing is given every month on the third and eighth days of the lunar month, and there are tens of thousands of monks and Taoists. Chan Master Changjue once said to the disciples: 'As long as the door of wisdom is not blocked, then what is the hindrance to blessings?' One day, Tao Gu, a servant, came to the temple to pay his respects and asked: 'The scriptures say: 'Leaving all appearances is called all Buddhas.' Now the various appearances in front of us are complicated and chaotic, how can we leave them?' Chan Master Changjue said: 'What did you see, sir?' Tao Gu admired and respected him. From then on, princes and ministers repeatedly recommended granting Chan Master Changjue chapters and titles, but he refused them all. On the second day of the twelfth lunar month in the Xinwei year of Kaibao of Emperor Taizu of the Song Dynasty (971 AD), he showed signs of illness. On the eleventh day, he told everyone and finished his instructions, and passed away lying on his right side. He was seventy-six years old, and his monastic age.
五十六。
護國遠禪師法嗣
懷安軍雲頂德敷禪師
初參護國。問曰。直截根源佛所印。摘葉導枝我不能時如何。國曰。罷攀雲樹三秋果。休弄碧潭孤月輪。師乃頓釋所疑 成都帥。請就衙升座。有樂營將。出禮拜。起回顧下馬臺曰。一口吸盡西江水即不問。請師吞卻階前下馬臺。師展兩手唱曰。細抹將來。營將猛省。
大陽堅禪師法嗣
襄州石門聰禪師
僧問。大陽遷化。向甚麼處去。師曰。騎牛不戴帽。正坐不偏行。
潭州北禪契念禪師
僧問。如何是大道之源。師曰。眾流混不得。曰獨脫事如何。師曰。穿云透石 問如何是不墜古今句。師曰。十五十六。日月相逐。
石門徹禪師法嗣
襄州石門紹遠禪師
初在石門作田頭。門問。如何是田頭水牯牛。師曰。角轉轟天地。朝陽處處春。他日門又問。水牯牛安樂否。師曰。水草不曾虧。曰田中事作么生。師曰。深耕淺種。曰如法著。師曰。某甲不曾取次 住后。僧問。師唱誰家曲。宗風嗣阿誰。師曰。十方無異路。揭覺鳳林前 問先師已歸雁塔去。當陽一句請師宣。師曰。修羅掌內擎日月。夜義足下蹋泥龍 問金龍不吐凡間霧。請師舉唱鳳凰機。師曰。白眉不展手。長安路坦平 問如何是西
【現代漢語翻譯】 現代漢語譯本 五十六。
護國遠禪師法嗣
懷安軍雲頂德敷禪師
最初參訪護國禪師。問道：『直截根源，佛所印』，『摘葉導枝，我不能』時，該如何是好？護國禪師說：『罷攀雲樹三秋果，休弄碧潭孤月輪。』德敷禪師於是頓然消釋了心中的疑惑。成都的官員，請德敷禪師到衙門升座說法。有一位樂營將領，出來禮拜，起身回顧下馬臺說：『一口吸盡西江水，我不問。請禪師吞卻階前下馬臺。』德敷禪師張開雙手唱道：『細抹將來。』營將猛然醒悟。
大陽堅禪師法嗣
襄州石門聰禪師
有僧人問道：『大陽禪師遷化，往什麼地方去了？』石門聰禪師說：『騎牛不戴帽，正坐不偏行。』
潭州北禪契念禪師
有僧人問道：『如何是大道之源？』契念禪師說：『眾流混不得。』又問：『獨脫事如何？』契念禪師說：『穿云透石。』問：『如何是不墜古今句？』契念禪師說：『十五十六，日月相逐。』
石門徹禪師法嗣
襄州石門紹遠禪師
最初在石門禪寺做田地裡的活。石門徹禪師問：『如何是田頭水牯牛？』紹遠禪師說：『角轉轟天地，朝陽處處春。』後來有一天，石門徹禪師又問：『水牯牛安樂否？』紹遠禪師說：『水草不曾虧。』石門徹禪師問：『田中事作么生？』紹遠禪師說：『深耕淺種。』石門徹禪師問：『如法著？』紹遠禪師說：『某甲不曾取次。』 住持禪寺之後，有僧人問道：『禪師唱的是誰家的曲子？宗風承嗣的是哪一位？』紹遠禪師說：『十方無異路，揭覺鳳林前。』問：『先師已經歸雁塔去了，當陽一句請禪師宣說。』紹遠禪師說：『修羅掌內擎日月，夜義足下蹋泥龍。』問：『金龍不吐凡間霧，請禪師舉唱鳳凰機。』紹遠禪師說：『白眉不展手，長安路坦平。』問：『如何是西』
【English Translation】 English version 56.
Successor of Zen Master Huguo Yuan
Zen Master Defu of Yunding in Huaian Army
Initially, he visited Huguo (Protecting the Nation). He asked, 'Directly pointing to the root source, what the Buddha seals; plucking leaves and guiding branches, I cannot do. What then?' Huguo said, 'Stop climbing cloud trees for autumn fruit; cease playing with the lonely moon's reflection in the green pool.' The master then instantly resolved his doubts. The Chengdu commander invited him to ascend the seat in the government office. A military officer came forward to bow, and upon rising, looked back at the dismounting platform and said, 'Swallowing the entire West River in one gulp, I won't ask about that. Please, Master, swallow the dismounting platform before the steps.' The master spread out both hands and chanted, 'Wipe it away finely.' The officer suddenly awakened.
Successor of Zen Master Dayang Jian
Zen Master Cong of Shimen in Xiangzhou
A monk asked, 'Dayang (Great Sun) has passed away; where has he gone?' The master said, 'Riding an ox without a hat, sitting upright without leaning.'
Zen Master Qinian of Beichan in Tanzhou
A monk asked, 'What is the source of the Great Path?' The master said, 'The multitude of streams cannot mix it.' He asked, 'What about the matter of being uniquely free?' The master said, 'Piercing through clouds and penetrating stone.' He asked, 'What is a phrase that does not fall into the old or the new?' The master said, 'The fifteenth and sixteenth, the sun and moon follow each other.'
Successor of Zen Master Che of Shimen
Zen Master Shaoyuan of Shimen in Xiangzhou
Initially, he worked in the fields at Shimen (Stone Gate). Che (Thorough) asked, 'What is the water buffalo in the field?' The master said, 'Its horns turn, shaking heaven and earth; the morning sun is spring everywhere.' Another day, Che again asked, 'Is the water buffalo at peace?' The master said, 'Water and grass have never been lacking.' Che asked, 'What about the affairs in the field?' The master said, 'Deep plowing and shallow sowing.' Che asked, 'Is it according to the Dharma?' The master said, 'This one has never been careless.' After residing at the monastery, a monk asked, 'Whose tune does the master sing? Whose lineage of Zen does he inherit?' The master said, 'The ten directions have no different paths; revealing awakening before Fenglin (Phoenix Forest).' He asked, 'The former master has already returned to the Goose Pagoda; please, Master, proclaim a phrase directly.' The master said, 'In the palm of the Asura, he holds up the sun and moon; beneath the feet of Yeyi (Night Righteousness), he treads on the mud dragon.' He asked, 'The golden dragon does not spit out mundane mist; please, Master, raise and sing the phoenix's opportunity.' The master said, 'White eyebrows do not unfold their hands; the road to Chang'an (Eternal Peace) is flat and smooth.' He asked, 'What is the West?'
來意。師曰。布袋盛烏龜 問如何是石門境。師曰。孤峰對鳳嶺。曰如何是境中人。師曰。巖中殘雪。處處分輝 問如何是和尚密作用。師曰。滴瀝非旨趣。千山不露身 問四方八面來時如何。師曰。赤腳波斯鼻嗅天 問亡僧遷化。向甚麼處去。師曰。灰飛煙滅。白骨連天 師與病僧灸次。僧問。正當與么時如何。師曰。通元一脈。大似流星 問如何是古佛心。師曰。白牛露地臥青溪 問生死之河。如何過得。師曰。風吹荷葉浮萍草 問如何是教外別傳一句。師曰。羊頭車子入長安 問生死浪前如何話道。師曰。手袋橫身絕青啄。清溪常臥太陽春 問如何是道。師曰。山深水冷。曰如何是道中人。師曰。金槌擊金鼓 問天陰日不出。光輝何處去。師曰。鐵蛇橫大路。通身黑似煙 問如何是宗乘中一句。師曰。石火夜燒山。大地齊合掌 問如何是祖師西來意。師曰。石牛攔古路。木馬驟高樓。
潭州北禪懷感禪師
僧問。如何是諸聖為人底句。師曰。紅輪當萬戶。光燭本無心 問師唱誰家曲。師曰。石戶不留心。洞元通妙的 問如何是佛。師曰。尺短寸長。
鄂州靈竹守珍禪師
僧問。如何是西來意。師曰。錫帶連天雪。瓶添大地泉 問。迷悟不入諸境時如何。師曰。境從何來。曰恁么則無諸
境去也。師曰。龍頭蛇尾漢。
舒州四面山津禪師
僧問。如何是佛。師曰。王字不著點。曰學人不會。師曰。點 問如何是祖師西來意。師曰。山寒水冷 師有拄杖頌曰。四面一條杖。當機驗龍象。頭角稍低昂。電光臨背上。
嘉州承天義勤禪師
僧問。如何是承天境。師曰。兩江夾卻青盲漢。一帶山藏赤腳蠻 問如何是諦實之言。師曰。措大巾子黑。
鳳翔府青峰義誠禪師
僧問。三際不生。是何人境界。師曰。白雲連雪岳。明月混魚鉤。曰未審向上更有事也無。師曰有。曰如何是向上事。師曰。靈光爍破琉璃色。大地明來絕點痕 問如何是青峰家風。師曰。向火吃甜瓜。
襄州廣德山智端禪師
僧問。牛頭未見四祖時如何。師曰。著衣吃飯。曰見后如何。師曰。著衣吃飯 問如何是廣德山。師曰。當陽花易發。背陰雪難消。曰如何是山中人。師曰。朝霞不出門。暮霞行千里。
襄陽石門筠首座
太原人。自至石門。逾三十年。叢林慕之。有僧請喫茶次。問如何是首座為人一著子。師曰。適來猶記得。曰即今又如何。師曰。好生點茶來 一日荷鋤入園。僧問。三身中。那一身去作務。師拄鋤而立。僧曰。莫便當也無。師攜鋤便行。
青原下
【現代漢語翻譯】 現代漢語譯本：
他說：『離開那個境界去吧。』 禪師說：『像龍頭蛇尾一樣的人。』
舒州四面山津禪師
有僧人問：『什麼是佛？』 禪師說：『「王」字不加一點。』 僧人說：『弟子不明白。』 禪師說：『點。』 有人問：『什麼是祖師西來意？』 禪師說：『山寒水冷。』 禪師有一首拄杖頌說：『四面一條杖，當機驗龍象。頭角稍低昂，電光臨背上。』
嘉州承天義勤禪師
有僧人問：『什麼是承天境？』 禪師說：『兩江夾著一個瞎子，一帶山藏著一個赤腳蠻人。』 有人問：『什麼是真實的話？』 禪師說：『讀書人的頭巾是黑色的。』
鳳翔府青峰義誠禪師
有僧人問：『三際不生，是什麼人的境界？』 禪師說：『白雲連線著雪山，明月混雜在魚鉤中。』 僧人說：『不知向上是否還有更高境界？』 禪師說：『有。』 僧人說：『什麼是向上事？』 禪師說：『靈光照破琉璃色，大地光明沒有一點痕跡。』 有人問：『什麼是青峰家風？』 禪師說：『向著火爐吃甜瓜。』
襄州廣德山智端禪師
有僧人問：『牛頭（指牛頭法融，Niu Tou Farong）未見四祖（指道信，Daoxin）時如何？』 禪師說：『穿衣吃飯。』 僧人說：『見后如何？』 禪師說：『穿衣吃飯。』 有人問：『什麼是廣德山？』 禪師說：『向陽的花容易開放，背陰的雪難以消融。』 僧人說：『什麼是山中人？』 禪師說：『朝霞不出門，暮霞行千里。』
襄陽石門筠首座
是太原人。自從來到石門，已經三十多年了，叢林都很仰慕他。有僧人請他喫茶時，問：『如何是首座為人的一著子？』 禪師說：『剛才還記得。』 僧人說：『現在又如何呢？』 禪師說：『好好地煮茶來。』 有一天，首座拿著鋤頭進入園中。僧人問：『三身（指法身、報身、應身，Dharmakāya, Sambhogakāya, Nirmāṇakāya）中，哪一身去作務？』 首座拄著鋤頭站立不動。僧人說：『莫非就是這個？』 首座拿著鋤頭就走了。
【English Translation】 English version:
He said, 'Leave that state.' The Master said, 'A person like a dragon's head and a snake's tail.'
Zen Master Jin of Simianshan (Four Faces Mountain) in Shuzhou
A monk asked, 'What is Buddha?' The Master said, 'The character 'king' without a dot.' The monk said, 'This student does not understand.' The Master said, 'The dot.' Someone asked, 'What is the meaning of the Patriarch's coming from the West?' The Master said, 'The mountain is cold, and the water is cold.' The Master had a verse about his staff, saying: 'A staff on all four sides, tests dragons and elephants at the opportune moment. If the head and horns are slightly lowered, lightning strikes the back.'
Zen Master Yiqin of Chengtian Monastery in Jiaozhou
A monk asked, 'What is the state of Chengtian?' The Master said, 'Two rivers sandwich a blind man, a mountain range hides a barefoot barbarian.' Someone asked, 'What are truthful words?' The Master said, 'A scholar's turban is black.'
Zen Master Yicheng of Qingfeng Monastery in Fengxiang Prefecture
A monk asked, 'The non-arising of the three times (past, present, future), what is the state of that person?' The Master said, 'White clouds connect to the snowy peaks, the bright moon mixes with the fishhook.' The monk said, 'I don't know if there is anything further beyond.' The Master said, 'Yes.' The monk said, 'What is the matter beyond?' The Master said, 'Spiritual light shatters the color of crystal, the great earth is bright without a trace.' Someone asked, 'What is the family style of Qingfeng?' The Master said, 'Eating sweet melon by the fire.'
Zen Master Zhiduan of Guangdeshan (Vast Virtue Mountain) in Xiangzhou
A monk asked, 'How was Niu Tou (Farong) before he met the Fourth Patriarch (Daoxin)?' The Master said, 'Wearing clothes and eating rice.' The monk said, 'How was he after meeting him?' The Master said, 'Wearing clothes and eating rice.' Someone asked, 'What is Guangdeshan?' The Master said, 'Flowers facing the sun bloom easily, snow in the shade melts with difficulty.' The monk said, 'What is a person in the mountains?' The Master said, 'Morning clouds do not leave the gate, evening clouds travel a thousand miles.'
Chief Seat Yun of Shimen (Stone Gate) in Xiangyang
He was from Taiyuan. Since arriving at Shimen, it has been more than thirty years, and the monastic community admires him. A monk, while inviting him for tea, asked, 'What is the Chief Seat's one move for the sake of others?' The Master said, 'I still remembered it just now.' The monk said, 'And how is it now?' The Master said, 'Make the tea well.' One day, the Chief Seat entered the garden carrying a hoe. A monk asked, 'Of the three bodies (Dharmakāya, Sambhogakāya, Nirmāṇakāya), which body goes to work?' The Chief Seat stood still, leaning on the hoe. The monk said, 'Could it be this?' The Chief Seat carried the hoe and left.
九世
谷隱儼禪師法嗣
襄州谷隱契崇禪師
僧問。如何是祖師西來意。師曰。北人皮裘南人著。曰學人不會。此理如何。師曰。聾人側耳啞人歌。
梁山觀禪師法嗣
郢州大陽山警玄禪師
江夏張氏子。依智通出家。十九為大僧。聽圓覺了義。講席無能及者。遂遊方。初到梁山。問如何是無相道場。山指觀音曰。這個是吳處士畫。師擬進語。山急索曰。這個是有相底。那個是無相底。師遂有省。便禮拜。山曰。何不道取一句。師曰。道即不辭。恐上紙筆。山笑曰。此語上碑去在。師獻偈曰。我昔初機學道迷。萬水千山覓見知。明今辨古終難會。直說無心轉更疑。蒙師點出秦時鏡。照見父母未生時。如今覺了何所得。夜放烏雞帶雪飛。山謂。洞上之宗可倚。一時聲價籍籍。山歿辭塔。謁大陽堅。堅讓席使主之 僧問。如何是大陽境。師曰。羸鶴老猿啼谷韻。瘦松寒竹鎖青煙。曰如何是境中人。師曰。作么作么。曰如何是和尚家風。師曰。滿瓶傾不出。大地沒機人 上堂。嵯峨萬仞。鳥道難通。劍刃輕冰。誰當履踐。宗乘妙句。語路難陳。不二法門。凈名杜口。所以達磨西來。九年面壁。始遇知音。大陽今日。也大無端。珍重 問如何是透法身句。師曰。大洋海底紅塵起。須彌頂
【現代漢語翻譯】 現代漢語譯本 九世
谷隱儼禪師法嗣
襄州谷隱契崇禪師
有僧人問：『如何是祖師西來意（Bodhidharma's intention in coming from the West，達摩祖師從西方來的真正目的）？』 契崇禪師說：『北方人的皮襖給南方人穿。』 僧人說：『學人（學生）不明白，這道理是怎樣的？』 契崇禪師說：『聾子側著耳朵聽，啞巴在唱歌。』
梁山觀禪師法嗣
郢州大陽山警玄禪師
警玄禪師是江夏張氏之子，依止智通出家。十九歲時成為正式僧人，聽聞《圓覺經》的精義，在講經說法方面無人能及。於是開始遊歷四方。最初到達梁山時，他問觀禪師：『如何是無相道場（formless place of enlightenment）？』 觀禪師指著觀音像說：『這是吳處士畫的。』 警玄禪師正要說話，觀禪師立刻追問道：『這個是有相的，哪個是無相的？』 警玄禪師因此有所領悟，便行禮拜。觀禪師說：『何不說道一句？』 警玄禪師說：『說出來倒是不難，恐怕玷污了紙筆。』 觀禪師笑著說：『這話可以刻在碑上。』 警玄禪師獻偈說：『我昔日初學道時迷惑不解，走遍萬水千山尋求解脫。辨明古今始終難以領會，直說無心反而更加疑惑。蒙師父點出秦時鏡（秦朝的鏡子），照見父母未生時的本來面目。如今覺悟了又能得到什麼？不過是夜裡放飛烏雞，帶著雪花飛舞罷了。』 觀禪師評價說：『洞山宗（Caodong school of Chan Buddhism）的法脈可以依靠他了。』 一時間，警玄禪師的聲名鵲起。觀禪師圓寂后，警玄禪師辭別靈塔，去拜見大陽堅禪師。大陽堅禪師謙讓住持之位，請警玄禪師來主持。 有僧人問：『如何是大陽境（the realm of Dayang）？』 警玄禪師說：『瘦弱的鶴和年老的猿猴啼叫，山谷間迴盪著聲音，稀疏的松樹和寒冷的竹子鎖住一片青色的煙霧。』 僧人問：『如何是境中人（the person in the realm）？』 警玄禪師說：『作么？作么？（What? What?）』 僧人問：『如何是和尚家風（the style of the monastery）？』 警玄禪師說：『裝滿的瓶子傾倒不出來，大地之上沒有能領會的人。』 警玄禪師上堂說法：『高聳萬仞的山峰，鳥道也難以通行。劍刃般輕薄的冰面，誰敢於踐踏？宗乘的精妙語句，難以用言語來陳述。不二法門，維摩詰（Vimalakirti）也只能沉默不語。所以達磨（Bodhidharma）西來，九年面壁，才遇到知音。大陽（Dayang monastery）今日，也實在沒有什麼特別的。珍重！』 有僧人問：『如何是透法身句（the phrase that penetrates the Dharmakaya）？』 警玄禪師說：『大洋海底升起紅塵，須彌山頂掀起波浪。』
【English Translation】 English version Ninth Generation
Successor of Chan Master Guyin Yan
Chan Master Qichong of Guyin in Xiangzhou
A monk asked: 'What is the meaning of Bodhidharma's (祖師) coming from the West?' The Master said: 'A northerner's fur coat worn by a southerner.' The monk said: 'This student does not understand. What is the principle?' The Master said: 'A deaf person cocks his ear, a mute person sings.'
Successor of Chan Master Guan of Liangshan
Chan Master Jingxuan of Mount Dayang in Yingzhou
Chan Master Jingxuan was a son of the Zhang family of Jiangxia. He left home under Zhitong. At nineteen, he became a full monk. He listened to the definitive meaning of the 'Perfect Enlightenment Sutra,' and no one could match him in lecturing. Then he traveled around. When he first arrived at Liangshan, he asked Guan: 'What is the formless place of enlightenment (無相道場)?' Guan pointed to Guanyin (觀音) and said: 'This is painted by Wu the recluse.' As the Master was about to speak, Guan urgently asked: 'This is something with form. What is something without form?' The Master then had an awakening and bowed. Guan said: 'Why not say a phrase?' The Master said: 'It is not difficult to say, but I fear it will stain the paper and brush.' Guan laughed and said: 'These words can be inscribed on a stele.' The Master presented a verse, saying: 'In the past, when I first studied the Way, I was lost and confused, searching for knowledge through countless mountains and rivers. Distinguishing the past and present was ultimately difficult to understand, and directly speaking of no-mind only increased doubt. I was fortunate to have my teacher point out the Qin Dynasty (秦朝) mirror, revealing my original face before my parents were born. Now that I am enlightened, what have I gained? Only a black hen released into the night, flying with snow.' Guan said: 'The lineage of the Caodong school (洞山宗) can rely on him.' For a time, his reputation spread far and wide. After Guan passed away, he bid farewell to the stupa and went to visit Jian of Dayang. Jian yielded the seat and asked him to be the abbot. A monk asked: 'What is the realm of Dayang (大陽境)?' The Master said: 'A weak crane and an old ape cry, the valley echoes with sound, thin pines and cold bamboo lock in green mist.' The monk asked: 'What is the person in the realm (境中人)?' The Master said: 'What? What? (作么? 作么?)' The monk asked: 'What is the style of the monastery (和尚家風)?' The Master said: 'A full bottle cannot be emptied, and there is no one on earth who can understand it.' The Master ascended the hall and said: 'Towering ten thousand fathoms, even bird paths are difficult to pass. The light ice of a sword's edge, who dares to tread upon it? The subtle phrases of the Zen school are difficult to express in words. The non-dual dharma gate, even Vimalakirti (維摩詰) is silent. Therefore, when Bodhidharma (達磨) came from the West, he faced the wall for nine years before meeting a kindred spirit. Dayang (大陽 monastery) today is also utterly without end. Treasure this!' A monk asked: 'What is the phrase that penetrates the Dharmakaya (透法身句)?' The Master said: 'Red dust rises from the bottom of the great ocean, waves surge on the summit of Mount Sumeru (須彌山).'
上水橫流 師問僧。甚處來。曰洪山。師曰。先師在么。曰在。師曰。在即不無。請渠出來。我要相見。僧曰聻。師曰。這個猶是侍者。僧無對。師曰。喫茶去 上堂。諸禪德。須明平常無生句。妙玄無私句。體明無盡句。第一句通一路。第二句無賓主。第三句兼帶去。一句道得。師子顰呻。二句道得。師子返擲。三句道得。師子踞地。縱也周遍十方。擒也一時坐斷。正當恁么時。作么生通得個訊息。若不通得個訊息。來朝更獻楚王看。問如何是平常無生句。師曰。白雲覆青山。青山頂不露。曰如何是妙元無私句。師曰。寶殿無人不侍立。不種梧桐免鳳來。曰如何是體明無盡句。師曰。手指空時天地轉。回途石馬出紗籠。曰如何是師子顰呻。師曰。終無回顧意。爭肯落平常。曰如何是師子返擲。師曰。周旋往返全歸父。繁興大用體無虧。曰如何是師子踞地。師曰。迥絕去來機。古今無變異 問如何是大達底人。師曰。虛空類不得。曰如何是清凈法身。師曰。白牛吐雪彩。黑馬上烏雞 上堂。撒手那邊千聖外。祖堂少室長根芽。鷺倚雪巢猶自可。更看白馬入蘆花 上堂。夜半烏雞抱鵠卵。天明起來生老鸛。鶴毛鷹觜鷺鷥身。卻共烏鴉為侶伴。高入煙霄。低飛柳岸。向晚歸來子細看。依俙恰似雲中雁 師嘗釋曹山三種墮曰
。此三語須明得轉位始得。一作水牯牛是類墮。師曰。是沙門轉身語。是異類中事。若不曉此意。即有所滯。直是要伊一念無私。即有出身之路。二不受食是尊貴墮。師曰。須知那邊了卻來。這邊行履。若不虛此位。即坐在尊貴。三不斷聲色是隨墮。師曰。以不明聲色故。隨處墮。須向聲色里。有出身之路。作么生是聲色外一句。乃曰。聲不自聲。色不自色。故云。不斷指掌。當指何掌也 五位頌曰。正中偏。一輪皎潔正當天。宛轉虛元事不彰。明暗祇在影中圓。偏中正。休觀朗月秦時鏡。隱隱猶如日下燈。明暗混融誰辨影。正中來。脈路元元絕迂𢌞。靜照無私隨處現。如行鳥道入廛開。兼中至。法法無依即智智。橫身物外兩不傷。妙用元元善周備。兼中到。葉路當風無中道。莫守寒巖異草青。坐卻白雲宗不妙 師神觀奇偉。有威重。從兒稚中。日祇一食。自以先德付授之重。足不越限。脅不至席。年八十。嘆無可以繼者。遂作偈。並皮履布直裰。寄浮山遠。使代為求法器。偈曰。楊廣山頭草。憑君待價焞。異苗翻茂處。深密固靈根。偈尾曰。得法者潛眾十年。方可闡揚。遠拜而受之。遂贊師像曰。黑狗爛銀蹄。白象崑崙騎。於斯二無礙。木馬火中嘶 師于宋仁宗天聖丁卯七月十九。升座辭眾。又以偈寄侍郎王睹。其
【現代漢語翻譯】 現代漢語譯本： 這三種說法必須明白其轉換的意義才能理解。一，說『作水牯牛』（變成水牛）是類墮（墮入畜生道），師父說：『這是沙門（出家人）轉身的說法，是異類中的事情。』如果不明白這個意思，就會有所滯礙。直接就是要他一念無私，才有出身之路。二，說『不受食』是尊貴墮（墮入天道），師父說：『須知在那邊了結之後，再來這邊修行。』如果不空掉這個位置，就會坐在尊貴的位置上。三，說『不斷聲色』是隨墮（隨波逐流），師父說：『因為不明白聲色，所以隨處墮落。』必須在聲色里，有出身之路。』怎麼是聲色外的一句呢？』於是說：『聲不自己是聲，色不自己是色。』所以說：『不斷指掌』，當指哪個掌呢？ 五位頌說：『正中偏，一輪皎潔正當天，宛轉虛元事不彰，明暗只在影中圓。偏中正，休觀朗月秦時鏡，隱隱猶如日下燈，明暗混融誰辨影。正中來，脈路元元絕迂迴，靜照無私隨處現，如行鳥道入廛開。兼中至，法法無依即智智，橫身物外兩不傷，妙用元元善周備。兼中到，葉路當風無中道，莫守寒巖異草青，坐卻白雲宗不妙。』 師父神采奇偉，有威嚴氣度，從小時候起，每天只吃一餐。因為先輩德高望重，足不出界限，身體不靠蓆子。八十歲時，嘆息沒有可以繼承的人，於是作偈，並將皮鞋布直裰，寄給浮山遠（人名），讓他代為尋找傳法的人。偈語說：『楊廣山頭草，憑君待價焞。異苗翻茂處，深密固靈根。』偈語末尾說：『得法的人潛藏十年，才可以闡揚。』浮山遠拜而接受了。於是讚頌師父的畫像說：『黑狗爛銀蹄，白象崑崙騎。於斯二無礙，木馬火中嘶。』 師父在宋仁宗天聖丁卯年（1027年）七月十九日，升座向大眾告別，又作偈寄給侍郎王睹，其中...
【English Translation】 English version: These three statements must be understood in terms of their transformation to be comprehended. First, the statement 'becoming a water buffalo' is leiduo (category fall, falling into the animal realm), the master said: 'This is a shamen's (monk's) turning-body statement, it is a matter within different categories.' If you do not understand this meaning, you will be hindered. Directly, it requires him to have a single thought without selfishness, then there is a way out. Second, the statement 'not receiving food' is zungui duo (noble fall, falling into the heavenly realm), the master said: 'You must know to finish things over there, and then come here to practice.' If you do not empty this position, you will be sitting in a noble position. Third, the statement 'not cutting off sound and form' is suiduo (following fall, drifting with the current), the master said: 'Because you do not understand sound and form, you fall everywhere.' You must have a way out within sound and form. 'What is a sentence outside of sound and form?' Then he said: 'Sound does not sound itself, form does not form itself.' Therefore, it is said: 'Not cutting off the palm', which palm should be pointed to? The Song of the Five Ranks says: 'The center within the right, a round of bright purity right in the sky, gently turning the empty origin, the matter is not revealed, brightness and darkness are only round in the shadow. The right within the biased, stop looking at the bright moon in the Qin Dynasty (221-206 BC) mirror, faintly like a lamp under the sun, brightness and darkness are mixed, who can distinguish the shadow. Coming from the center of the right, the veins are originally without detours, quiet illumination without selfishness appears everywhere, like walking the bird path into the market. Reaching the combined center, every dharma is without reliance, that is wisdom, lying across the outside of things, neither hurts, wonderful use is originally well-rounded. Arriving at the combined center, the leaf path is facing the wind, without a middle path, do not guard the cold cliff, the strange grass is green, sitting on the white clouds, the sect is not wonderful.' The master's spirit was extraordinary and majestic, from childhood, he only ate one meal a day. Because of the high virtue of his predecessors, his feet did not cross the boundary, and his body did not lean on the mat. At the age of eighty, he sighed that there was no one to inherit, so he wrote a verse and sent his leather shoes and cloth straight robe to Fushan Yuan (person's name), asking him to find someone to inherit the Dharma. The verse says: 'The grass on Yangguang Mountain, I rely on you to wait for the price. Where the different seedlings flourish, the deep and dense is the firm root.' At the end of the verse, it says: 'The person who obtains the Dharma should hide for ten years before he can promote it.' Fushan Yuan bowed and accepted it. Then he praised the master's portrait, saying: 'Black dog with rotten silver hooves, white elephant riding on Kunlun. In this, the two are unobstructed, the wooden horse neighs in the fire.' The master, on the 19th day of the seventh month of the Tiansheng dingmao year (1027 AD) of Emperor Renzong of the Song Dynasty, ascended the seat to bid farewell to the public, and also wrote a verse to send to the attendant Wang Du, in which...
略曰。吾年八十五。修因至於北。問我歸何處。頂相終難睹。停筆而化。壽八十五。臘六十六。塔本山。
鼎州梁山巖禪師
僧問。如何是祖師西來意。師曰。新羅附子。蜀地當歸。
澧州藥山利昱禪師
上堂。山河大地。日月星辰。與諸上座同生。三世諸佛。與諸上座同參。三藏聖教。與諸上座同時。還信得及么。若也信得及。陜府鐵牛。吞卻干呻。雖然如是。被法身礙卻。轉身不得。須知有出身之路。作么生是諸上座出身之路。道道。良久曰。若道不得。永沉苦海。珍重 僧問。挌外之談。乞師垂示。師曰。要道也不難。曰恁么則萬仞碧潭。許垂一線也。師曰。大眾笑你。
鼎州羅紋得珍山主
僧問。親切處。乞師指示。師曰。老僧元是廣南人。
石門遠禪師法嗣
潭州道吾契詮禪師
僧問。師唱誰家曲。宗風嗣阿誰。師曰。鳳嶺無私曲。如今天下傳。曰如何是道吾境。師曰。溪花含玉露。庭果落金臺。曰如何是境中人。師曰。擁爐被古衲。曝日枕山根 問牛頭未見四祖時如何。師曰。玉上青繩。曰見后如何。師曰。紅爐焰里冰。
懷安軍云預山鑒禪師
僧問。雪點紅爐。請師驗的。師曰。玉婆煮䭔。曰爭奈即今何。師曰。猶嫌少在。
【現代漢語翻譯】 現代漢語譯本： （佚名）略說：我今年八十五歲，修習佛法來到北方，（有人）問我將歸向何處，（我的）頂相最終難以看見。說完便停筆圓寂，享年八十五歲，僧臘六十六年。塔在本山。
鼎州（今湖南省常德市）梁山巖禪師 有僧人問：『如何是祖師西來意？』禪師說：『新羅（古代朝鮮半島國家）的附子，蜀地（今四川一帶）的當歸。』
澧州（今湖南省常德市澧縣）藥山利昱禪師 禪師上堂說法：『山河大地，日月星辰，與各位同修一同生起。三世諸佛（過去、現在、未來一切諸佛），與各位同修一同參悟。三藏聖教（佛教經典總稱），與各位同修同時存在。』還相信得及嗎？如果相信得及，陜府（今陜西一帶）的鐵牛，也能吞下呻吟之聲。雖然如此，卻被法身（佛的真身）所阻礙，無法轉身。須知有出身之路。怎麼是各位同修的出身之路？說！說！』良久，禪師說：『如果說不出來，將永遠沉淪苦海。』珍重！有僧人問：『格外之談，乞請禪師開示。』禪師說：『要說也不難。』僧人說：『如此則萬仞碧潭，也允許垂下一線生機了。』禪師說：『大眾都在笑你。』
鼎州（今湖南省常德市常德市）羅紋得珍山主 有僧人問：『最親切處，乞請禪師指示。』禪師說：『老僧原本是廣南（今廣東、廣西一帶）人。』
石門遠禪師法嗣 潭州（今湖南省長沙市）道吾契詮禪師 有僧人問：『禪師唱的是誰家的曲調？宗風傳承自哪位祖師？』禪師說：『鳳嶺（山名，具體地點待考）沒有私藏的曲調，如今在天下傳揚。』僧人問：『如何是道吾的境界？』禪師說：『溪邊的花朵含著玉露，庭院的果實落在金色的臺階上。』僧人問：『如何是境界中的人？』禪師說：『穿著破舊的衲衣圍著火爐，在陽光下枕著山根睡覺。』問：『牛頭（法融禪師）未見四祖（道信禪師）時如何？』禪師說：『玉上繫著青色的繩子。』僧人問：『見后如何？』禪師說：『紅色的爐火中燃燒著冰。』
懷安軍（今湖北省麻城市）云預山鑒禪師 有僧人問：『雪點紅爐，請禪師驗證。』禪師說：『玉婆煮䭔（音chǐ，古代一種食物）。』僧人問：『現在又如何呢？』禪師說：『還嫌太少了。』
【English Translation】 English version: Briefly: I am eighty-five years old. I came to the north to cultivate causes. (Someone) asked me where I was going. My crown (of the head) is ultimately difficult to see. He stopped writing and passed away. He lived to be eighty-five years old, with sixty-six years as a monk. His stupa is on this mountain.
Zen Master Yan of Liangshan Mountain, Dingzhou (present-day Changde, Hunan Province) A monk asked: 'What is the meaning of the Patriarch's coming from the West?' The Master said: 'Aconite from Silla (ancient Korean kingdom), angelica from Shu (present-day Sichuan area).'
Zen Master Liyu of Yaoshan Mountain, Lizhou (present-day Lixian County, Changde, Hunan Province) The Master ascended the platform and said: 'Mountains, rivers, the great earth, the sun, moon, and stars, arise together with all of you. The Buddhas of the Three Times (past, present, and future), participate together with all of you. The Threefold Canon (Buddhist scriptures), exists simultaneously with all of you.' Do you believe it? If you believe it, even the iron ox of Shanfu (present-day Shaanxi area) can swallow a groan. Although this is so, you are obstructed by the Dharmakaya (Buddha's true body), unable to turn around. You must know that there is a way out. What is the way out for all of you? Speak! Speak!' After a long silence, the Master said: 'If you cannot speak, you will sink forever into the sea of suffering.' Treasure this! A monk asked: 'Words beyond the norm, I beg the Master to enlighten me.' The Master said: 'It is not difficult to speak.' The monk said: 'In that case, even a ten-thousand-fathom deep blue pool is allowed to hang down a thread of life.' The Master said: 'The assembly is laughing at you.'
Mountain Lord Dezhen of Luowen, Dingzhou (present-day Changde, Hunan Province) A monk asked: 'At the most intimate place, I beg the Master to instruct me.' The Master said: 'This old monk is originally from Guangnan (present-day Guangdong and Guangxi area).'
Dharma Successor of Zen Master Yuan of Shimen Zen Master Qiquan of Daowu, Tanzhou (present-day Changsha, Hunan Province) A monk asked: 'Whose tune does the Master sing? Whose ancestral style do you inherit?' The Master said: 'Fengling (mountain name, specific location to be determined) has no private tunes, and it is now transmitted throughout the world.' The monk asked: 'What is the realm of Daowu?' The Master said: 'The stream flowers contain jade dew, and the courtyard fruits fall on the golden steps.' The monk asked: 'What are the people in the realm?' The Master said: 'Wearing old patched robes around the stove, sleeping under the sun, pillowed on the mountain roots.' Asked: 'What was it like when Niutou (Zen Master Farong) had not yet seen the Fourth Patriarch (Zen Master Daoxin)?' The Master said: 'A blue rope tied on jade.' The monk asked: 'What was it like after seeing him?' The Master said: 'Ice burning in the flames of a red furnace.'
Zen Master Jian of Yunyu Mountain, Huaian Army (present-day Macheng, Hubei Province) A monk asked: 'Snowflakes on a red furnace, please Master verify.' The Master said: 'Old woman Yu cooks chi (an ancient food).' The monk asked: 'What about now?' The Master said: 'Still too little.'
鄧州廣濟方禪師
僧問。如何是佛。師曰。騎牛趁春草。背卻少年爺 問寶劍未磨時如何。師曰。烏龜㗖黑豆。曰磨后如何。師曰。庭拄掛燈籠。曰如何是修行。師曰。庭柱傷寒。
果州青居浩升禪師
僧問。師唱誰家曲。宗風嗣阿誰。師曰。金雞啼石戶。得意逐波清。曰未審是誰之子。師曰。謝汝就門罵詈。
北禪感禪師法嗣
濠州南禪聰禪師
僧問。如何是西來意。師曰。冬月深林雨。三春平地風 問如何是大道根源。師曰。云興當午夜。石虎叫連霄。
青原下十世
太陽玄禪師法嗣
郢州興陽清剖禪師
在太陽作園頭。種瓜次。陽問。甜瓜何時得熟。師曰。即今熟爛了也。曰揀甜底摘來。師曰。與甚麼人吃。曰不入園者。師曰。未審不入園者。還吃也無。曰汝還識伊么。師曰。雖然不識。不得不與。陽笑而去 住後上堂。西來大道。理絕百非。句里投機。全乖妙旨。不已而已。有屈祖宗。豈況忉忉有何所益。雖然如是。事無一向。且於唱教門中。通一線道。大家商量 僧問。娑竭出海乾坤震。覿面相呈事若何。師曰。金翅鳥王當宇宙。箇中誰是出頭人。曰忽遇出頭時。又作么生。師曰。似鶻提鳩。君不信。髑髏前驗始知真。曰恁么則叉手當
【現代漢語翻譯】 現代漢語譯本 鄧州廣濟方禪師
有僧人問：『什麼是佛？』方禪師說：『騎著牛追趕春天的嫩草，背離了少年時的心性。』有人問：『寶劍未磨礪時是什麼樣子？』方禪師說：『烏龜吞吃黑豆。』那人說：『磨礪之後呢？』方禪師說：『庭院的柱子上掛著燈籠。』有人問：『什麼是修行？』方禪師說：『庭院的柱子得了傷寒。』
果州青居浩升禪師
有僧人問：『禪師您唱的是誰家的曲調？您的宗風傳承自哪位祖師？』浩升禪師說：『金雞在石頭的洞口啼叫，得意地追逐清澈的波浪。』那人說：『不知道禪師您是誰的弟子？』浩升禪師說：『感謝你特意上門來謾罵。』
北禪感禪師法嗣
濠州南禪聰禪師
有僧人問：『什麼是達摩祖師西來的真意？』聰禪師說：『冬天的深夜裡下著雨，春天的平地上颳著風。』有人問：『什麼是大道的根源？』聰禪師說：『烏雲在正午時分涌起，石頭的老虎連聲吼叫響徹雲霄。』
青原下十世
太陽玄禪師法嗣
郢州興陽清剖禪師
清剖禪師在太陽禪師那裡做園頭，負責種瓜。太陽禪師問：『甜瓜什麼時候才能成熟？』清剖禪師說：『現在就已經熟透了。』太陽禪師說：『挑些甜的摘來。』清剖禪師說：『給什麼人吃呢？』太陽禪師說：『不入園的人。』清剖禪師說：『不知道不入園的人，還能吃到嗎？』太陽禪師說：『你還認識他嗎？』清剖禪師說：『雖然不認識，但不得不給。』太陽禪師笑著離開了。
清剖禪師住持後上堂說法：『西來的大道，道理超越了一切是非。在言句里尋求玄機，完全違背了微妙的宗旨。停止吧，停止吧，這樣有愧於祖師。更何況喋喋不休有什麼益處呢？雖然是這樣說，但事情沒有絕對的。姑且在唱教的門徑中，開通一條道路，和大家商量。』
有僧人問：『娑竭龍王（Sāgara-nāgarāja）從海中出來，乾坤震動，面對面呈獻，事情會怎麼樣呢？』清剖禪師說：『金翅鳥王（Garuda）正當宇宙，這裡面誰是出頭的人？』那人說：『如果遇到出頭的時候，又該怎麼辦呢？』清剖禪師說：『像老鷹抓小鳥一樣。您不相信，看看墳墓前的骷髏就知道了。』那人說：『既然這樣，那麼叉手當胸，』
【English Translation】 English version Dengzhou Guangji Fang Chan Master
A monk asked: 'What is Buddha?' The Master said: 'Riding an ox to chase the spring grass, turning one's back on youthful aspirations.' Someone asked: 'What is the state of a precious sword before it is sharpened?' The Master said: 'A turtle swallowing black beans.' The person said: 'What about after it is sharpened?' The Master said: 'A lantern hanging on a courtyard pillar.' Someone asked: 'What is cultivation?' The Master said: 'The courtyard pillar has a cold.'
Guozhou Qingju Hao Sheng Chan Master
A monk asked: 'Whose tune does the Master sing? Whose lineage does your Zen tradition inherit?' Master Haosheng said: 'The golden rooster crows at the stone gate, joyfully chasing the clear waves.' The person said: 'I don't know whose disciple you are?' Master Haosheng said: 'Thank you for coming to my door to scold me.'
Dharma Heir of Bei Chan Gan Chan Master
Haozhou Nan Chan Cong Chan Master
A monk asked: 'What is the meaning of Bodhidharma's (Bodhidharma) coming from the West?' Master Cong said: 'Winter rain in the deep forest, spring wind on the flat ground.' Someone asked: 'What is the root source of the Great Way?' Master Cong said: 'Clouds rise at midday, stone tigers roar, echoing through the sky.'
Tenth Generation Below Qingyuan
Dharma Heir of Taiyang Xuan Chan Master
Yingzhou Xingyang Qingpou Chan Master
Qingpou Chan Master was a gardener at Taiyang's place, responsible for planting melons. Taiyang Chan Master asked: 'When will the sweet melons be ripe?' Qingpou Chan Master said: 'They are ripe now.' Taiyang Chan Master said: 'Pick some sweet ones.' Qingpou Chan Master said: 'Who should I give them to?' Taiyang Chan Master said: 'Those who do not enter the garden.' Qingpou Chan Master said: 'I wonder if those who do not enter the garden can still eat them?' Taiyang Chan Master said: 'Do you recognize him?' Qingpou Chan Master said: 'Although I do not recognize him, I must give it to him.' Taiyang Chan Master laughed and left.
After becoming abbot, Qingpou Chan Master ascended the Dharma hall and said: 'The Great Way that came from the West, its principle transcends all right and wrong. Seeking the mystery in words completely violates the subtle purpose. Stop, stop, this is shameful to the ancestors. Moreover, what is the benefit of endless chatter? Although this is what I say, things are not absolute. Let's open a path in the teaching and discuss it together.'
A monk asked: 'Sāgara-nāgarāja (Sāgara-nāgarāja) emerges from the sea, heaven and earth shake. What happens when things are presented face to face?' Qingpou Chan Master said: 'Garuda (Garuda) is in charge of the universe, who is the one to step forward?' The person said: 'If one encounters the time to step forward, what should one do?' Qingpou Chan Master said: 'Like a hawk catching a dove. If you don't believe it, look at the skulls in front of the graves and you will know the truth.' The person said: 'In that case, with hands folded across the chest,'
胸。退身三步也。師曰。須彌坐下烏龜子。莫待重遭點額回 問從上諸聖。向甚麼處去。師曰。月照千江靜。孤燈海底明 鄭金部問。和尚甚麼時開堂。師曰。不歷僧祇數。日月未生前 師臥疾次。大陽問。是身如泡幻。泡幻中成辦。若無個泡幻。大事無由辦。若要大事辦。識取個泡幻。作么生。師曰。猶是這邊事。陽曰。那邊事作么生。師曰。匝地紅輪秀。海底不栽花。陽笑曰。乃爾惺惺耶。師喝曰。將謂我忘卻。竟爾趨寂。
南嶽福嚴審承禪師
侍立太陽次。陽曰。有一人遍身紅爛。臥在荊棘林中。周匝火圍。若親近得此人。大敞廛開。若親近不得。時中以何為據。師曰。六根不具。七識不全。陽曰。你教伊出來。我要見伊。師曰。適來別無左右祇對和尚。陽曰。官不容針。師便禮拜(師。后至華嚴隆處。舉前話。隆曰。冷如毛粟。細如冰雪) 李相公特上山。問如何是祖師西來意。師指庭前柏樹。公如是三問。師如是三答。公欣然。乃有頌曰。出沒云閑滿太虛。元來真相一塵無。重重請問西來意。唯指庭前柏一株。
惠州羅浮山顯如禪師
初到太陽。陽問。汝是甚處人。師曰益州。陽曰。此去幾里。師曰。五千里。陽曰。你與么來。還會踏著么。師曰。不曾踏著。陽曰。汝解騰空那。
【現代漢語翻譯】 胸。退後三步也。師父說：『須彌山下坐著的烏龜，不要等到再次被點額頭才回頭。』問：『從前的各位聖人，往什麼地方去了？』師父說：『月亮照耀著千條江河，一片寂靜，孤燈在海底明亮。』鄭金部問：『和尚您什麼時候開堂說法？』師父說：『不用經歷僧祇的劫數，在日月還沒有產生之前。』師父臥病期間，大陽問：『這身體如同水泡幻影，在水泡幻影中成就事情。如果沒有這個水泡幻影，大事就沒有辦法成就。如果要成就大事，認識這個水泡幻影，該怎麼做？』師父說：『這還是這邊的事情。』大陽說：『那邊的事情該怎麼做？』師父說：『遍地都是紅色的車輪，非常秀麗，海底不用栽種花朵。』大陽笑著說：『原來你這麼清醒啊。』師父呵斥道：『還以為我忘記了，竟然就這樣趨向寂滅。』
南嶽福嚴審承禪師
侍立在太陽禪師旁邊時，太陽禪師說：『有一個人全身紅爛，躺在荊棘林中，周圍被火包圍。如果能夠親近這個人，就能大開門戶，廣做生意；如果不能親近，平時以什麼為依據？』審承禪師說：『六根不全，七識也不完整。』太陽禪師說：『你教他出來，我要見他。』審承禪師說：『剛才並沒有其他人在旁邊，只是和尚您自己問自己。』太陽禪師說：『官府里容不下一根針。』審承禪師於是禮拜。（審承禪師後來到了華嚴隆禪師處，提起之前的話，華嚴隆禪師說：『冷得像毛粟，細得像冰雪。』）李相公特地上山，問：『如何是祖師西來意（達摩祖師從西方來到東土的真正用意）？』審承禪師指著庭前的柏樹。李相公這樣問了三次，審承禪師這樣回答了三次。李相公非常高興，於是作頌說：『出沒在雲霧之間，悠閒自在，充滿太虛。原來真相一塵不染。再三請問西來意，只是指著庭前的柏樹一株。』
惠州羅浮山顯如禪師
剛到太陽禪師處，太陽禪師問：『你是哪裡人？』顯如禪師說：『益州。』太陽禪師說：『這裡距離益州有多少里？』顯如禪師說：『五千里。』太陽禪師說：『你這樣來，會踩到實處嗎？』顯如禪師說：『不曾踩到實處。』太陽禪師說：『你懂得騰空嗎？』
【English Translation】 Chest. Step back three steps. The master said, 'The tortoise sitting under Mount Sumeru (a mythical mountain at the center of the universe), don't wait until you are tapped on the forehead again before turning back.' Asked, 'Where have all the past sages gone?' The master said, 'The moon shines on a thousand rivers, all is quiet; a solitary lamp shines brightly at the bottom of the sea.' Zheng Jinbu asked, 'When will you, the venerable monk, begin teaching?' The master said, 'Without going through countless kalpas (an immense period of time), before the sun and moon were born.' When the master was ill in bed, Dayang asked, 'This body is like a bubble and an illusion; things are accomplished within the bubble and illusion. If there were no bubble and illusion, great matters could not be accomplished. If you want to accomplish great matters, recognize this bubble and illusion, how should you do it?' The master said, 'That is still this side of the matter.' Dayang said, 'What about the other side of the matter?' The master said, 'Red wheels are beautiful all over the earth, no flowers need to be planted at the bottom of the sea.' Dayang laughed and said, 'So you are so clear-headed.' The master scolded, 'I thought I had forgotten, and you are just now approaching nirvana.'
Chan Master Shencheng of Fuyan Temple, Nanyue
While standing beside the Chan Master Taiyang, Taiyang said, 'There is a person whose whole body is red and festering, lying in a thicket of thorns, surrounded by fire. If you can get close to this person, you can open up your business and make a lot of money; if you can't get close, what do you rely on usually?' Shencheng said, 'The six senses are incomplete, and the seven consciousnesses are not whole.' Taiyang said, 'Tell him to come out, I want to see him.' Shencheng said, 'Just now there was no one else around, only you, venerable monk, asking yourself.' Taiyang said, 'The government does not allow a needle.' Shencheng then bowed. (Later, Shencheng went to Chan Master Huayan Long's place and mentioned the previous conversation. Huayan Long said, 'Cold as millet, fine as ice and snow.') Minister Li specially went up the mountain and asked, 'What is the meaning of the Patriarch's (Bodhidharma) coming from the West (the true intention of Bodhidharma coming from the West to the East)?' The master pointed to the cypress tree in front of the courtyard. The minister asked three times in this way, and the master answered three times in this way. The minister was very happy and then composed a verse saying, 'Appearing and disappearing in the clouds, leisurely and free, filling the vastness. Originally, the true form is without a speck of dust. Repeatedly asking the meaning of coming from the West, only pointing to the cypress tree in front of the courtyard.'
Chan Master Xianru of Mount Luofu, Huizhou
When he first arrived at Taiyang's place, Taiyang asked, 'Where are you from?' Xianru said, 'Yizhou.' Taiyang said, 'How many miles is it from here?' Xianru said, 'Five thousand miles.' Taiyang said, 'Coming like this, will you step on solid ground?' Xianru said, 'I have never stepped on solid ground.' Taiyang said, 'Do you know how to levitate?'
師曰。不解騰空。陽曰。爭得到這裡。師曰。步步不迷方。通身無辨處。陽曰。汝得超方三昧耶。師曰。聖心不可得。三昧豈彰名。陽曰。如是如是。汝應信此。即本體全彰。理事不二。善自護持 住后。僧問。如何是羅浮境。師曰。突兀侵天際。巍峨鎮海涯。曰如何是境中人。師曰。頂上白雲散。足下黑煙生。
襄州白馬歸喜禪師
初問太陽。學人矇昧。乞指個入路。陽良久。乃召師。師應諾。陽曰。與你個入路。師于言下有省。住后。僧問。如何是佛法大意。師曰。善犬帶牌 問如龜藏六時如何。師曰。布袋里弓箭 問不著佛求。不著法求。當於何求。師曰。村人跪拜石師子。曰意旨如何。師曰。社樹下設齋 上堂。急走即蹉過。慢行趁不上。沒量大衲僧。無計奈何。有多口饒舌底出來。僧問。一句即不問。如何是半句。師曰。投身擲下。曰這個是一句也。師曰。半句也摸不著 問如何是闃寂之門。師曰。莫鬧莫鬧。
郢州大陽慧禪師
僧問。漢君七十二陣。大霸寰中。和尚臨筵。不施寸刃。承誰恩力。師曰。杲日當軒際。森羅一樣觀。曰恁么則金烏凝秀色。玉兔瑞雲深。師曰。滴瀝無私旨。通方一念元 問如何是和尚家風。師曰。粗布直裰重重補。日用鋤頭旋旋揩。曰向上客來。如何
【現代漢語翻譯】 現代漢語譯本 師父說：『你不明白騰空的道理。』 陽說：『那怎麼能到這裡來？』 師父說：『步步不迷失方向，全身沒有可以分辨的地方。』 陽說：『你得到了超方三昧（超越常規的禪定）嗎？』 師父說：『聖人的心不可得，三昧（禪定）又怎麼能顯揚名聲？』 陽說：『是這樣，是這樣。你應該相信這個，就是本體完全彰顯，理和事沒有分別。好好地守護保持。』 住持之後，有僧人問：『什麼是羅浮境？』 師父說：『突兀地侵入天際，巍峨地鎮守海邊。』 （僧人）問：『什麼是境中人？』 師父說：『頭頂上的白雲消散，腳底下黑煙升起。』
襄州白馬歸喜禪師
當初問太陽禪師：『學人愚昧，請您指一條入門的道路。』 太陽禪師沉默良久，然後叫了一聲禪師的名字。 禪師應了一聲『諾』。 太陽禪師說：『給你一條入門的道路。』 禪師在言語之下有所領悟。 住持之後，有僧人問：『什麼是佛法的大意？』 師父說：『好狗帶著牌子。』 （僧人）問：『如龜藏六時（像烏龜藏起六根）是如何？』 師父說：『布袋里的弓箭。』 （僧人）問：『不著佛求，不著法求，應當向何處求？』 師父說：『村裡人跪拜石獅子。』 （僧人）說：『意旨如何？』 師父說：『社樹下設齋。』 上堂開示：『走得太急就會錯過，走得太慢就趕不上。沒分寸的大和尚，沒有辦法。』 有多嘴饒舌的人出來問：『一句（完整的一句）就不問了，什麼是半句？』 師父說：『投身跳下去。』 （僧人）說：『這個是一句啊。』 師父說：『半句也摸不著。』 （僧人）問：『什麼是闃寂之門？』 師父說：『莫鬧莫鬧。』
郢州大陽慧禪師
有僧人問：『漢君（指劉邦）擺下七十二陣，稱霸天下，和尚您來到這裡，不施寸刃，承蒙誰的恩德？』 師父說：『紅日當空的時候，世間萬物都一樣地被照耀。』 （僧人）說：『這樣說來，就是金烏（太陽）凝聚秀麗的色彩，玉兔（月亮）充滿吉祥的雲彩了？』 師父說：『滴瀝（恩澤）沒有私心，通達四方，一念歸元。』 （僧人）問：『什麼是和尚您的家風？』 師父說：『粗布直裰（僧衣）重重補，日用的鋤頭常常擦。』 （僧人）問：『有高人來訪，如何是好？』
【English Translation】 English version The Master said, 'You do not understand the principle of levitation.' Yang said, 'How could you get here then?' The Master said, 'Step by step, without losing direction; the whole body has nowhere to be distinguished.' Yang said, 'Have you attained the Samadhi (state of meditative consciousness) that transcends all boundaries?' The Master said, 'The mind of a sage cannot be obtained; how can Samadhi (state of meditative consciousness) manifest a name?' Yang said, 'So it is, so it is. You should believe this, that the essence is fully revealed, and principle and phenomena are not two. Take good care and maintain it.' After becoming the abbot, a monk asked, 'What is the realm of Mount Luofu?' The Master said, 'Abruptly invading the sky, towering and guarding the sea's edge.' (The monk) asked, 'What is the person within the realm?' The Master said, 'White clouds scatter from the top of the head, black smoke rises from under the feet.'
Zen Master Guixi of Baima Temple in Xiangzhou
Initially, he asked Zen Master Taiyang, 'This student is ignorant; please point out a path to enter.' Zen Master Taiyang was silent for a long time, then called out the Zen Master's name. The Zen Master responded, 'Yes.' Zen Master Taiyang said, 'I will give you a path to enter.' The Zen Master had an awakening upon hearing these words. After becoming the abbot, a monk asked, 'What is the great meaning of the Buddha Dharma?' The Master said, 'A good dog wears a tag.' (The monk) asked, 'What is it like when a turtle hides its six senses?' The Master said, 'Arrows in a cloth bag.' (The monk) asked, 'Not seeking from the Buddha, not seeking from the Dharma, where should one seek?' The Master said, 'Villagers kneel and worship stone lions.' (The monk) said, 'What is the meaning of this?' The Master said, 'Setting up a vegetarian feast under the community tree.' Ascending the Dharma hall, he instructed, 'Walking too fast, you will miss it; walking too slow, you won't catch up. Immeasurable great monks, there is no way to deal with it.' A talkative person came out and asked, 'I won't ask about a complete sentence; what is half a sentence?' The Master said, 'Throw yourself down.' (The monk) said, 'Is that a complete sentence?' The Master said, 'You can't even touch half a sentence.' (The monk) asked, 'What is the gate of stillness?' The Master said, 'Don't be noisy, don't be noisy.'
Zen Master Hui of Dayang Temple in Yingzhou
A monk asked, 'The Han ruler (referring to Liu Bang) set up seventy-two formations, dominating the world. You, Master, come to this place without using an inch of a blade. Whose grace do you receive?' The Master said, 'When the bright sun is in the sky, all things are viewed the same.' (The monk) said, 'In that case, the golden crow (sun) condenses beautiful colors, and the jade rabbit (moon) is full of auspicious clouds?' The Master said, 'The dripping (grace) has no selfishness, reaching all directions, with one thought returning to the origin.' (The monk) asked, 'What is the style of your household, Master?' The Master said, 'Coarse cloth patched robes are repeatedly mended, and the daily hoe is constantly wiped.' (The monk) asked, 'When a distinguished guest comes, what should be done?'
祇待。師曰。要用便用 問如何是西來意。師曰。日出東方。月落西戶。復示頌曰朝朝日出東方。夜夜月落西戶。如今大宋官家。儘是金枝玉樹。
越州雲門山靈運寶印禪師
上堂。夜來雲雨散長空。月在森羅萬象中。萬象靈光無內外。當明一句若為通。不見僧問大哥和尚。月生雲際時如何。大哥曰。三個孩兒抱花鼓。莫來攔我毬門路。月生雲際。是明甚麼邊事。三個孩兒抱花鼓。擬思即隔。莫來攔我毬門路。須有出身處始得。若無出身處。也似黑牛臥死水。出身一句。作么生道。不勞久立。
懷安軍雲頂海鵬禪師
僧問。如何是大疑底人。師曰。畢缽巖中。面面相覷。曰如何是不疑底人。師曰。如是我聞。須彌粉碎 問祖意教意。是同是別。師曰。達磨逢梁武。摩騰遇漢明。
復州乾明機聰禪師
僧問。如何是佛法大意。師曰。此問不虛 問如何是東禪境。師曰。定水不曾離舊岸。紅塵爭敢入波來。
舒州投子義青禪師
青社李氏子。七齡穎異。往妙相寺出家。試經得度。習百法論。未幾。嘆曰。三祇涂遠。自困何益。乃入洛聽華嚴。義若貫珠。嘗讀諸林菩薩偈。至即心自性。猛省曰。法離文字。寧可講乎。即棄。游宗席。時圓鑒居會聖巖。一夕夢畜青色鷹。為
【現代漢語翻譯】 現代漢語譯本： 只等待（祇待）。
師父說：『要用就用。』
問：『如何是西來意？』（西來意：指禪宗的宗旨或真諦）
師父說：『日出東方，月落西戶。』
又作偈頌說：『朝朝日出東方，夜夜月落西戶。如今大宋官家（大宋官家：指宋朝的皇帝），儘是金枝玉樹。』（金枝玉樹：比喻皇族子孫的尊貴）
越州雲門山靈運寶印禪師
上堂說法。『夜來雲雨散長空，月在森羅萬象中。萬象靈光無內外，當明一句若為通？』
不見僧人問大哥和尚：『月生雲際時如何？』
大哥說：『三個孩兒抱花鼓，莫來攔我毬門路。』
『月生雲際，是明甚麼邊事？』
『三個孩兒抱花鼓，擬思即隔。莫來攔我毬門路，須有出身處始得。若無出身處，也似黑牛臥死水。出身一句，作么生道？不勞久立。』
懷安軍雲頂海鵬禪師
僧人問：『如何是大疑底人？』
師父說：『畢缽巖中，面面相覷。』
問：『如何是不疑底人？』
師父說：『如是我聞，須彌粉碎。』
問：『祖意（祖意：指禪宗的宗旨）教意（教意：指佛教的教義），是同是別？』
師父說：『達磨（達磨：即菩提達摩，禪宗初祖）逢梁武（梁武：指梁武帝蕭衍，南朝梁的開國皇帝），摩騰（摩騰：東漢時來華傳教的僧人）遇漢明（漢明：指漢明帝劉莊，東漢的皇帝）。』
復州乾明機聰禪師
僧人問：『如何是佛法大意？』
師父說：『此問不虛。』
問：『如何是東禪境？』
師父說：『定水不曾離舊岸，紅塵爭敢入波來。』
舒州投子義青禪師
青社李氏之子，七歲時就聰穎異常。前往妙相寺出家，通過試經而得度。學習《百法論》，沒過多久，嘆息道：『三祇（三祇：指三大阿僧祇劫，極長的時間）涂遠，自困何益？』於是前往洛陽聽講《華嚴經》，理解義理如同用繩子串聯珠子一般。曾經讀到諸林菩薩的偈語，讀到『即心自性』時，猛然醒悟說：『法離文字，寧可講乎？』於是放棄了經論，遊歷于禪宗的道場。當時圓鑒禪師住在會聖巖，一天晚上夢見養了一隻青色的鷹，認為...
【English Translation】 English version: Just waiting (祇待).
The master said, 'Use it when you need it.'
Asked, 'What is the meaning of the Patriarch's coming from the West?' (西來意: refers to the purpose or true meaning of Zen Buddhism)
The master said, 'The sun rises in the east, and the moon sets in the west.'
He further composed a verse saying, 'Morning after morning, the sun rises in the east; night after night, the moon sets in the west. Now the officials of the Great Song Dynasty (大宋官家: refers to the emperor of the Song Dynasty) are all golden branches and jade trees.' (金枝玉樹: a metaphor for the nobility of the imperial descendants)
Zen Master Lingyun Baoyin of Yunmen Mountain in Yuezhou
Ascending the hall to preach, 'Last night, the clouds and rain dispersed in the vast sky, and the moon is in the myriad phenomena. The spiritual light of the myriad phenomena has no inside or outside. How can one understand the sentence that should be clarified?'
A monk was seen asking Elder Brother (大哥) and the monk, 'When the moon rises in the clouds, what is it like?'
The Elder Brother said, 'Three children holding flower drums, don't block my way to the ball gate.'
'The moon rises in the clouds, what is it clarifying?'
'Three children holding flower drums, contemplation creates separation. Don't block my way to the ball gate; one must have a way out. If there is no way out, it is like a black ox lying in stagnant water. How does one speak of the sentence of emergence? No need to stand for long.'
Zen Master Haipeng of Yunding Mountain in Huaian Army
A monk asked, 'What is a person of great doubt like?'
The master said, 'In the Pippala Cave, facing each other.'
Asked, 'What is a person without doubt like?'
The master said, 'Thus have I heard, Mount Sumeru is pulverized.'
Asked, 'Are the Patriarch's intention (祖意: refers to the purpose of Zen Buddhism) and the teaching's intention (教意: refers to the doctrines of Buddhism) the same or different?'
The master said, 'Bodhidharma (達磨: refers to Bodhidharma, the first patriarch of Zen Buddhism) met Emperor Wu of Liang (梁武: refers to Emperor Wu of Liang, Xiao Yan, the founding emperor of the Southern Dynasty Liang), and Kasyapa Matanga (摩騰: a monk who came to China to preach Buddhism during the Eastern Han Dynasty) met Emperor Ming of Han (漢明: refers to Emperor Ming of Han, Liu Zhuang, the emperor of the Eastern Han Dynasty).'
Zen Master Jicong of Qianming Temple in Fuzhou
A monk asked, 'What is the great meaning of the Buddha-dharma?'
The master said, 'This question is not in vain.'
Asked, 'What is the realm of Dongchan?'
The master said, 'The fixed water has never left the old shore; how dare the red dust enter the waves?'
Zen Master Yiqing of Touzi Mountain in Shuzhou
The son of the Li family of Qingshe was exceptionally intelligent at the age of seven. He went to Miaoxiang Temple to become a monk and was ordained through scripture examination. He studied the Hundred Dharmas Treatise. Before long, he sighed, 'The three asamkhya kalpas (三祇: refers to three great asamkhya kalpas, an extremely long period of time) are far away; what is the benefit of exhausting oneself?' So he went to Luoyang to listen to the Avatamsaka Sutra, understanding the principles as if stringing beads with a rope. He once read the verses of the Bodhisattvas of Zhulin, and when he read 'Mind itself is self-nature,' he suddenly realized, 'The Dharma is apart from words; how can it be lectured?' So he abandoned the scriptures and traveled to the Zen monasteries. At that time, Zen Master Yuanjian lived in Huisheng Rock, and one night he dreamed of raising a blue hawk, and considered...
吉徴。屆旦師來。鑒禮延之。令看外道問佛不問有言不問無言因緣。經三載。一日問曰。汝記得話頭么。試舉看。師擬對。鑒掩其口。師瞭然開悟。遂禮拜。鑒曰。汝妙悟玄機耶。師曰。設有也須吐卻。時資侍者。在旁曰。青華嚴。今日如病得汗。師回顧曰。合取拘口。若更忉忉。我即便嘔。自此復經三年。鑒時出洞下宗旨示之。悉皆妙契。付以大陽頂相皮履直裰。囑曰。吾代太陽付汝。續其宗風。無久滯此。善宜護持。遂書偈送曰。須彌立太虛。日月輔而轉。群峰漸倚他。白雲方改變。少林風起叢。曹溪洞簾卷。金鳳宿龍巢。宸苔豈車碾。令依圓通秀。師至彼無所參問。唯嗜睡而已。執事白秀曰。堂中有僧日睡。當行規法。秀曰是誰。曰青上座。秀曰。未可。待與按過。秀即曳杖入堂。見師正睡。乃擊床呵曰。我這裡無閑飯與上座吃了打眠。師曰。和尚教某何為。秀曰。何不參禪去。師曰。美食不中飽人吃。秀曰。爭奈大有人不肯上座。師曰。待肯堪作甚麼。秀曰。上座曾見甚麼人來。師曰浮山。秀曰。怪得恁么頑賴。遂握手相笑。歸方丈。由是道聲籍甚。初住白雲。次遷投子 上堂。召大眾曰。若論此事。如鸞鳳衝霄。不留其跡。羚羊掛角。那覓乎蹤。金龍不守于寒潭。玉兔豈棲於蟾影。其或主賓若立。須威音世
【現代漢語翻譯】 現代漢語譯本： 吉徴（人名）。到了約定的日子，鑒禮（人名）迎接他，讓他看外道問佛，不問『有』，不問『無』的因緣。過了三年，一天，鑒禮問道：『你還記得話頭嗎？試著說出來看看。』吉徴剛要回答，鑒禮就摀住他的嘴。吉徴豁然開悟，於是禮拜。鑒禮說：『你巧妙地領悟了玄機嗎？』吉徴說：『即使有，也必須吐出來。』當時資（人名）侍立在旁，說：『青華嚴（人名），今天就像病了出了汗一樣。』吉徴回頭說：『閉上你的嘴，如果再嘮叨，我就要嘔吐了。』從此又過了三年，鑒禮時常拿出洞下宗旨來開示他，吉徴全都巧妙地契合。鑒禮把大陽頂相、皮履、直裰交付給他，囑咐說：『我代替太陽（指大陽警玄禪師）交付給你，延續他的宗風，不要久留在這裡，好好地護持。』於是寫了偈語送他：『須彌山立在太虛中，日月輔助它運轉。群峰漸漸地依靠它，白雲才改變方向。少林的風吹起叢林，曹溪的洞簾捲起。金鳳棲息在龍巢中，青苔豈能被車碾壓。』讓他依止圓通秀（人名）。吉徴到了圓通秀那裡，沒有什麼參問，只是喜歡睡覺。執事告訴圓通秀說：『堂中有一個僧人整天睡覺，應該按照規矩懲罰他。』圓通秀問：『是誰？』執事說：『是青上座（人名）。』圓通秀說：『不可，等我考察一下。』圓通秀就拄著枴杖進入禪堂，看見吉徴正在睡覺，就敲著床呵斥道：『我這裡沒有閑飯給上座吃了打瞌睡。』吉徴說：『和尚教我做什麼？』圓通秀說：『為什麼不去參禪？』吉徴說：『美食不適合飽人吃。』圓通秀說：『奈何很多人不認可上座。』吉徴說：『等認可了又能做什麼？』圓通秀說：『上座曾經見過什麼人？』吉徴說：『浮山（指浮山法遠禪師）。』圓通秀說：『怪不得這麼頑固賴皮。』於是握手相笑，回到方丈。從此吉徴的道聲非常響亮。起初住在白雲寺，後來遷到投子寺。上堂時，召集大眾說：『如果論這件事，就像鸞鳳衝上天空，不留下痕跡；羚羊掛角，哪裡能找到軌跡？金龍不守在寒潭中，玉兔豈能棲息在蟾影里？如果主賓對立，必須在威音王佛（過去佛名，意為聲音威震一切）之前。』
【English Translation】 English version: Ji Zheng (person's name). When the appointed day arrived, Jian Li (person's name) welcomed him and asked him to study the causes and conditions of the heretics questioning the Buddha, neither asking about 'existence' nor asking about 'non-existence'. After three years, one day, Jian Li asked, 'Do you still remember the topic? Try to say it.' As Ji Zheng was about to answer, Jian Li covered his mouth. Ji Zheng suddenly became enlightened and bowed. Jian Li said, 'Have you subtly understood the profound meaning?' Ji Zheng said, 'Even if I have, I must spit it out.' At that time, Zi (person's name) was standing by, saying, 'Qing Huayan (person's name), today is like sweating after being sick.' Ji Zheng turned around and said, 'Shut your mouth, if you keep nagging, I will vomit.' From then on, after another three years, Jian Li often brought out the Dongxia (a Chan Buddhist lineage) teachings to instruct him, and Ji Zheng all subtly conformed to them. Jian Li handed over the portrait of Dayang (referring to Chan Master Dayang Jingxuan), leather shoes, and a straight robe to him, and instructed, 'I am handing this over to you on behalf of Dayang (referring to Chan Master Dayang Jingxuan), to continue his lineage, do not stay here for long, and take good care of it.' Then he wrote a verse to send him off: 'Mount Sumeru stands in the vast void, the sun and moon assist it in its rotation. The peaks gradually rely on it, and the white clouds change direction. The wind of Shaolin rises in the jungle, the curtain of Caoxi Cave is rolled up. The golden phoenix nests in the dragon's lair, how can the moss be crushed by a cart.' He was asked to rely on Yuantong Xiu (person's name). When Ji Zheng arrived at Yuantong Xiu's place, he had nothing to ask, he just liked to sleep. The attendant told Yuantong Xiu, 'There is a monk in the hall who sleeps all day, he should be punished according to the rules.' Yuantong Xiu asked, 'Who is it?' The attendant said, 'It is Qing Zuoseng (person's name).' Yuantong Xiu said, 'Not yet, wait for me to investigate.' Yuantong Xiu then entered the meditation hall with a staff, and seeing Ji Zheng sleeping, he knocked on the bed and scolded, 'I don't have idle food here for the venerable to eat and doze off.' Ji Zheng said, 'What does the abbot want me to do?' Yuantong Xiu said, 'Why not practice Chan?' Ji Zheng said, 'Delicious food is not for the full to eat.' Yuantong Xiu said, 'What can be done when many people do not approve of the venerable?' Ji Zheng said, 'What can be done when they approve?' Yuantong Xiu said, 'Who has the venerable seen before?' Ji Zheng said, 'Fushan (referring to Chan Master Fushan Fayuan).' Yuantong Xiu said, 'No wonder you are so stubborn and shameless.' Then they shook hands and laughed, and returned to the abbot's room. From then on, Ji Zheng's reputation for the Dao was very loud. He first lived in Baiyun Temple, and later moved to Touzi Temple. When he ascended the hall, he summoned the assembly and said, 'If we talk about this matter, it is like a phoenix soaring into the sky, leaving no trace; a羚羊掛角 (líng yáng guà jiǎo, antelope hanging its horns), where can one find its tracks? The golden dragon does not stay in the cold pool, how can the jade rabbit dwell in the shadow of the moon? If the host and guest are opposed, it must be before 威音王佛 (Wēiyīn Wáng Fó, King of Awesome Sound Buddha, name of a past Buddha).'
外搖頭。問答言陳。仍元路旁提為唱。若能如是。猶在半途。更若凝眸。不勞相見 上堂。宗乘若舉。凡聖絕蹤。樓閣門開。別戶相見。設使捲簾悟去。豈免旁觀。春遇桃花。重增眼病。所以古人道。向上一路。千聖不傳。諸仁者。既是不傳。為甚鐵牛走過新羅國里。遂喝曰。達者須知暗裡驚。僧問。師唱誰家曲。宗風嗣阿誰。師曰。威音前一箭。射透兩重山。曰如何是相傳底事。師曰。全因淮地月。得照郢陽春。曰恁么則入水見長人也。師曰。祇知荊玉異。那辨楚王心。僧禮拜。師以拂子擊之。復曰。更有問話者么。如無。彼此著便。問和尚適來。拈香祝延聖壽。且道。當今年多少。師曰。月籠丹桂遠。星拱北辰高。曰南山直聳齊天壽。東海洪波比福源。師曰。雙鳳朝金闕。青松古韻高。曰聖壽已蒙師指示。治化乾坤事若何。師曰。不如緘口退。卻是報皇恩 上堂。默沉陰界。語落深坑。擬著則天地懸殊。棄之則千生萬劫。洪波浩渺。白浪滔天。鎮海明珠。在誰收掌。良久。卓拄杖曰。百雜碎 上堂。孤村陋店。莫掛瓶盂。祖佛玄關。橫身直過。早是蘇秦觸塞。求路難回。項主臨江。何逃困命。諸禪德。到這裡。進則落於天魔。退則沈于鬼趣。不進不退。正在死水中諸仁者。作么生得平穩去。良久曰。任從三尺雪。
難壓寸靈松 師作五位頌。並序。夫長天一色。星月何分。大地無偏。枯榮自異。是以法無異法。何迷悟而可及。心不自心。假言象而提唱。其言也。偏圓正到。兼帶葉通。其法也。不落是非。豈關萬象。幽旨既融於水月。宗源派混于金河。不墜虛凝。回途復妙。頌曰。正中偏。星河橫轉月明前。彩氣夜交天未曉。隱里俱彰暗裡圓。偏中正。夜半天明羞自影。朦朦霧色辨何分。混然不落秦時鏡。正中來。火里金雞坐鳳臺。元路倚空通脈上。披雲鳥道出塵埃。兼中至。雪仞籠身不迴避。天然猛將兩不傷。暗裡全施善周備。兼中到。解走之人不觸道。一般拈掇與君殊。不落是非方始妙。師于宋神宗元豐癸亥四月末。示微疾。以書辭郡官檀越。五月四日。升座別眾罷。示偈曰。兩處住持。無可助道。珍重。諸人不須尋討。投筆奄息。阇維。獲設利五色同靈骨。塔于寺北三峰庵之後。
梁山巖禪師法嗣
鼎州梁山善冀禪師
僧問。撥塵見佛時如何。師曰。莫眼華 問和尚幾時成佛。師曰。且莫壓良為賤。曰為甚麼不肯承當。師曰。好事不如無 師頌魯祖面壁曰魯祖三昧最省力。才見僧來便面壁。若是知心達道人。不在揚眉便相悉。
道吾詮禪師法嗣
相州天平山契愚禪師
僧問。師唱誰
【現代漢語翻譯】 現代漢語譯本 難壓寸靈松，梁山巖禪師的弟子善冀禪師作五位頌並序：長空一色，星月本無分別；大地平等，草木枯榮各有不同。因此，佛法並無差異，哪裡有迷與悟的分別？心性本非實體，只能借用言語和形象來引導。這言語，既有偏頗，又有圓滿，既有正統，又能兼顧旁通。這佛法，不落入是非對錯，又怎會與萬象相關？深奧的旨意已融入水月般的空明，宗門的源流也匯入金河般的廣闊。不沉溺於虛無的凝滯，迴歸之路才能重現玄妙。頌曰： 『正中偏，星河橫轉月明前，彩氣夜交天未曉，隱里俱彰暗裡圓。』 『偏中正，夜半天明羞自影，朦朦霧色辨何分，混然不落秦時鏡。』 『正中來，火里金雞坐鳳臺，元路倚空通脈上，披雲鳥道出塵埃。』 『兼中至，雪仞籠身不迴避，天然猛將兩不傷，暗裡全施善周備。』 『兼中到，解走之人不觸道，一般拈掇與君殊，不落是非方始妙。』 梁山巖禪師于宋神宗元豐六年（1083年）四月末，略感不適，寫信辭別郡官和施主，五月初四，升座與眾人告別，留下偈語說：『兩處住持，無可助道，珍重，諸人不須尋討。』說完便放下筆，安詳離世。火化后，得到五色舍利和靈骨，建塔于寺北三峰庵之後。
梁山巖禪師法嗣
鼎州梁山善冀禪師
有僧人問：『撥開塵埃見到佛時，是怎樣的？』善冀禪師說：『不要眼花繚亂。』僧人問：『和尚您什麼時候成佛？』善冀禪師說：『不要強壓良善為奴隸。』僧人說：『為什麼不肯承擔（成佛）？』善冀禪師說：『好事不如無。』善冀禪師作頌讚揚魯祖面壁：『魯祖的三昧最為省力，才見僧人來就面壁。若是知心達道之人，不用揚眉便已心領神會。』
道吾詮禪師法嗣
相州天平山契愚禪師
有僧人問：『師父您唱的是誰家的曲調？』
English version Nan Ya Cun Ling Song, Zen Master Shan Ji of Liangshan Yan composed the Five Positions Ode with a preface: The long sky is of one color, the stars and moon have no distinction; the great earth is impartial, the withering and flourishing of plants are naturally different. Therefore, the Dharma has no different Dharmas, how can delusion and enlightenment be reached? The mind is not of itself, it can only be guided by words and images. These words are both biased and complete, both orthodox and able to take into account the collateral. This Dharma does not fall into right and wrong, how can it be related to all phenomena? The profound meaning has been integrated into the emptiness like the moon in the water, and the source of the sect has also converged into the vastness like the golden river. Not indulging in the stagnation of emptiness, the road of return can reappear the mysterious. The ode says: 『The biased within the orthodox, the Milky Way turns horizontally before the bright moon, the colorful air intersects at night before dawn, the hidden is fully revealed and the dark is round.』 『The orthodox within the biased, the sky is bright in the middle of the night, ashamed of its own shadow, how to distinguish the hazy mist, mixed and not falling into the Qin Dynasty (221-206 BC) mirror.』 『Coming from the orthodox, the golden rooster sits on the phoenix platform in the fire, the original road relies on the sky to connect the pulse, the bird path through the clouds emerges from the dust.』 『Arriving at the combined, the snow blade covers the body without avoiding, the natural fierce general is not hurt by both, and the good is fully applied in the dark.』 『Arriving at the combined, the person who knows how to walk does not touch the road, the general picking is different from yours, and it is wonderful only when it does not fall into right and wrong.』 Zen Master Liangshan Yan, at the end of the fourth month of the sixth year of Yuanfeng (1083 AD) during the reign of Emperor Shenzong of the Song Dynasty, felt slightly unwell and wrote a letter to bid farewell to the prefectural officials and benefactors. On the fourth day of the fifth month, he ascended the seat to bid farewell to everyone, leaving a verse saying: 『Living in two places, there is no way to help, take care, you don't need to search.』 After saying that, he put down his pen and passed away peacefully. After cremation, he obtained five-colored sariras and spiritual bones, and built a pagoda behind the Sanfeng Nunnery in the north of the temple.
Successor of Zen Master Liangshan Yan
Zen Master Shan Ji of Liangshan in Dingzhou
A monk asked: 『What is it like when the dust is cleared away and the Buddha is seen?』 Zen Master Shan Ji said: 『Don't be dazzled.』 The monk asked: 『When will you, the abbot, become a Buddha?』 Zen Master Shan Ji said: 『Don't force the good to be slaves.』 The monk said: 『Why don't you admit (becoming a Buddha)?』 Zen Master Shan Ji said: 『A good thing is better than nothing.』 Zen Master Shan Ji composed a verse praising the wall-gazing of Patriarch Lu: 『Patriarch Lu's samadhi is the most effortless, he turns to face the wall as soon as he sees a monk. If he is a confidant who understands the Tao, he will understand without raising his eyebrows.』
Successor of Zen Master Dao Wu Quan
Zen Master Qi Yu of Tianping Mountain in Xiangzhou
A monk asked: 『Whose tune are you singing, Master?』
【English Translation】 English version Difficult to Suppress the Inch of Spiritual Pine, Master Composed the Five Positions Ode. With Preface. The long sky is of one color. How can the stars and moon be distinguished? The great earth is impartial. The withered and flourishing are naturally different. Therefore, the Dharma has no different Dharmas. How can delusion and enlightenment be reached? The mind is not of itself. It borrows words and images to advocate. Its words are biased, round, and correct. It also carries leaves and connects. Its Dharma does not fall into right and wrong. How can it be related to all phenomena? The profound meaning is integrated into the water and moon. The source of the sect is mixed in the golden river. It does not fall into emptiness and condensation. Returning the path is subtle again. The ode says: 'The correct within the biased, the Milky Way turns horizontally before the bright moon, the colorful air intersects at night before dawn, the hidden is fully revealed and the dark is round.' 'The biased within the correct, the sky is bright in the middle of the night, ashamed of its own shadow, how to distinguish the hazy mist, mixed and not falling into the Qin Dynasty (221-206 BC) mirror.' 'Coming from the correct, the golden rooster sits on the phoenix platform in the fire, the original road relies on the sky to connect the pulse, the bird path through the clouds emerges from the dust.' 'Arriving at the combined, the snow blade covers the body without avoiding, the natural fierce general is not hurt by both, and the good is fully applied in the dark.' 'Arriving at the combined, the person who knows how to walk does not touch the road, the general picking is different from yours, and it is wonderful only when it does not fall into right and wrong.' In the fourth month of the sixth year of Yuanfeng (1083 AD) during the reign of Emperor Shenzong of the Song Dynasty, the master showed slight illness. He resigned from the county officials and benefactors in writing. On the fourth day of the fifth month, he ascended the seat to bid farewell to the crowd and gave a verse saying: 'Living in two places, there is no way to help the Tao. Take care. You don't need to search.' He put down his pen and passed away peacefully. After cremation, he obtained five-colored sariras and spiritual bones. A pagoda was built behind the Sanfeng Nunnery in the north of the temple.
Successor of Zen Master Liangshan Yan
Zen Master Shan Ji of Liangshan in Dingzhou
A monk asked: 'What is it like when the dust is cleared away and the Buddha is seen?' The master said: 'Don't be dazzled.' The monk asked: 'When will the abbot become a Buddha?' The master said: 'Don't oppress the good to be slaves.' The monk said: 'Why don't you admit it?' The master said: 'A good thing is better than nothing.' The master praised the wall-gazing of Patriarch Lu in a verse: 'Patriarch Lu's samadhi is the most effortless, he turns to face the wall as soon as he sees a monk. If he is a confidant who understands the Tao, he will understand without raising his eyebrows.'
Successor of Zen Master Dao Wu Quan
Zen Master Qi Yu of Tianping Mountain in Xiangzhou
A monk asked: 'Whose tune are you singing, Master?'
家曲。宗風嗣阿誰。師曰。杖鼓兩頭打 問如何是祖師西來意。師曰。鎮州蘿蔔石含茶 士問。法無動動時如何。師曰。你從潞府來。士曰。一步也不曾驀。師曰。因甚得到這裡。士曰。和尚睡語作么。師曰。放汝二十棒 官人問。無鄰可隔。為甚麼不相見。師曰。怨阿誰 師廊下行次。見僧。以拄杖示之。僧便近前接。師便打。
青原下十一世
投子青禪師法嗣
東京天寧芙蓉道楷禪師
沂州崔氏子。自幼學辟榖。隱伊陽山。后游京師。籍名術臺寺。試法華得度。謁投子于海會。乃問。佛祖言句。如家常茶飯。離此之外。別有為人處也無。子曰。汝道寰中天子敕。還假堯舜禹湯也無。師欲進語。子以拂子𢷾師口曰。汝發意來。早有三十棒也。師即開悟。再拜便行。子曰。且來阇黎。師不顧。子曰。汝到不疑之地耶。師即以手掩耳 後作典座。子曰。廚務勾當不易。師曰不敢。子曰。煮粥耶。蒸飯耶。師曰。人工淘米著火。行者煮粥蒸飯。子曰。汝作甚麼。師曰。和尚慈悲。放他閑去 一日侍投子。游菜園。子度拄杖與師。師接得便隨行。子曰。理合恁么。師曰。與和尚提鞋挈杖。也不為分外。子曰。有同行在。師曰。那一人不受教。子休去。至晚問師。早來說話未盡。師曰。請和尚舉。子
【現代漢語翻譯】 家曲。宗風嗣阿誰？師曰：『杖鼓兩頭打。』 問：『如何是祖師西來意？』師曰：『鎮州蘿蔔石含茶。』 士問：『法無動動時如何？』師曰：『你從潞府來。』士曰：『一步也不曾驀。』師曰：『因甚得到這裡？』士曰：『和尚睡語作么？』師曰：『放汝二十棒。』 官人問：『無鄰可隔，為甚麼不相見？』師曰：『怨阿誰？』 師在廊下行走時，看見僧人，用拄杖指示他。僧人便上前迎接，師便打他。
青原下十一世
投子青禪師法嗣
東京天寧芙蓉道楷禪師
沂州崔氏人。自幼學習辟榖（不食五穀）。隱居在伊陽山。後來遊歷京師，在術臺寺登記。通過試法華經而出家。在海會拜見投子禪師，於是問道：『佛祖的言語，如同家常便飯。除此之外，還有特別的教導嗎？』投子禪師說：『你說寰中天子的命令，還需要堯舜禹湯嗎？』禪師想要繼續說，投子禪師用拂子打他的嘴說：『你發心來這裡，早就該打三十棒了。』禪師立刻開悟，再拜后便要離開。投子禪師說：『且慢，阇黎（梵語，意為弟子）。』禪師不回頭。投子禪師說：『你到達不疑之地了嗎？』禪師立刻用手摀住耳朵。 後來擔任典座（寺院中負責廚房事務的僧人）。投子禪師說：『廚房事務不容易啊。』禪師說：『不敢。』投子禪師說：『是煮粥呢，還是蒸飯呢？』禪師說：『人工淘米著火，行者煮粥蒸飯。』投子禪師說：『你做什麼？』禪師說：『和尚慈悲，放他們閑著去。』 一天，侍奉投子禪師遊覽菜園。投子禪師把拄杖遞給禪師，禪師接過便跟隨他行走。投子禪師說：『理應如此嗎？』禪師說：『為和尚提鞋拿枴杖，也不算過分。』投子禪師說：『有同行的人在。』禪師說：『哪一個人不受教？』投子禪師停止不語。到了晚上，問禪師：『早晨說的話還沒有說完。』禪師說：『請和尚說。』投子禪師
【English Translation】 Jia Qu. Who inherits the Zongfeng (sect style)? The master said, 'The drum is beaten on both ends.' Asked, 'What is the meaning of the Patriarch's (Bodhidharma) coming from the West?' The master said, 'Zhenzhou (place name) radish stone contains tea.' A scholar asked, 'When the Dharma (law) is without movement, what is it like?' The master said, 'You came from Lu Prefecture.' The scholar said, 'I have not taken a single step.' The master said, 'Why did you get here?' The scholar said, 'What is the master talking in his sleep?' The master said, 'Give you twenty blows.' An official asked, 'There are no neighbors to separate, why don't we see each other?' The master said, 'Whom do you blame?' The master was walking in the corridor and saw a monk, pointing at him with a staff. The monk then came forward to greet him, and the master hit him.
Eleventh generation under Qingyuan (name of a Zen master)
Disciple of Touzi Qing (name of a Zen master)
Fuyong Daokai (name of a Zen master) of Tianning Temple in Tokyo (present-day Tokyo)
A man from the Cui family in Yizhou (place name). He learned to practice Bigu (abstaining from grains) from a young age. He lived in seclusion in Yiyang Mountain. Later, he traveled to the capital and registered at Shutai Temple. He was ordained after passing the Lotus Sutra examination. He visited Zen Master Touzi at Haihui and asked, 'The words of the Buddha and Patriarchs are like everyday tea and rice. Apart from this, is there any special teaching?' Zen Master Touzi said, 'Do you say that the decree of the Emperor of the Universe still needs Yao (legendary ruler), Shun (legendary ruler), Yu (legendary ruler), and Tang (founder of Shang Dynasty, c. 1600-1046 BC)?' The Zen master wanted to continue speaking, but Zen Master Touzi struck his mouth with a whisk, saying, 'You came here with this intention, you should have been beaten thirty times already.' The Zen master immediately attained enlightenment, bowed twice, and was about to leave. Zen Master Touzi said, 'Wait, Ajari (Sanskrit, meaning disciple).' The Zen master did not turn back. Zen Master Touzi said, 'Have you reached the land of no doubt?' The Zen master immediately covered his ears. Later, he served as the Dianzuo (monk in charge of kitchen affairs in the monastery). Zen Master Touzi said, 'Kitchen affairs are not easy.' The Zen master said, 'I dare not.' Zen Master Touzi said, 'Are you cooking porridge or steaming rice?' The Zen master said, 'The workers are washing rice and lighting the fire, and the monks are cooking porridge and steaming rice.' Zen Master Touzi said, 'What are you doing?' The Zen master said, 'The master is compassionate and lets them be idle.' One day, he accompanied Zen Master Touzi on a tour of the vegetable garden. Zen Master Touzi handed the staff to the Zen master, and the Zen master took it and followed him. Zen Master Touzi said, 'Is it appropriate to do so?' The Zen master said, 'Carrying shoes and a staff for the master is not excessive.' Zen Master Touzi said, 'There are fellow practitioners present.' The Zen master said, 'Which one does not accept instruction?' Zen Master Touzi stopped speaking. In the evening, he asked the Zen master, 'The words spoken in the morning have not been finished.' The Zen master said, 'Please speak, Master.'
曰卯生日。戌生月。師即點燈來。子曰。汝上來下去。總不徒然。師曰。在和尚左右。理合如此。子曰。奴兒婢子。誰家屋裡無。師曰。和尚年尊。闕他不可。子曰。得恁么慇勤。師曰。報恩有分 住后。僧問。無腔曲子。不墮五音。韻出青霄。請師吹唱。師曰。木雞啼夜半。鐵鳳叫天明。曰恁么則一句曲含千古韻。滿堂雲水盡知音。師曰。無舌童兒能繼和。曰作家宗師。人天眼目。師曰。禁取兩片皮 問夜半正明。天曉不露。如何是不露底事。師曰。滿船空載月。漁父宿蘆花 問如何是曹洞家風。師曰。繩床風雨爛。方丈草來侵 問如何是直截根源。師曰。足下已生草。舉步落危坡 上堂。晝入祇陀之苑。皓月當天。夜登靈鷲之山。太陽溢目。烏鴉似雪。孤雁成群。鐵狗吠而凌霄。泥牛斗而入海。正當恁么時。十方共聚。彼我何分。古佛場中。祖師門下。大家出一隻手。接待往來知識。諸仁者。且道。成得個甚麼事。良久曰。剩栽無影樹。留與後人看 上堂。才升此座。已涉塵勞。更乃凝眸。自彰瑕玷。別傳一句。勾賊破家。不失本宗。狐貍戀窟。所以真如凡聖。皆是夢言。佛及眾生。併爲增語。到這裡迴光返照。撒手承當。未免寒蟬抱枯木。泣盡不回頭 上堂。喚作一句。已是埋沒宗風。曲為今時。通途消耗。所
以借功明位。用在體處。借位明功。體在用處。若也體用雙明。如門扇兩開。不得向兩扇上著意。不見新豐老子道。峰巒秀異。鶴不停機。靈木迢然。鳳無依倚。直得功成不處。電火難追。擬議之問。長途萬里 上堂。臘月三十日已前即不問。臘月三十日事作么生。諸仁者。到這裡。佛也為你不得。法也為你不得。祖師也為你不得。天下老和尚。也為你不得。山僧也為你不得。閻羅老子。也為你不得。直須盡卻今時去。若也盡卻今時。佛也不奈他何。法也不奈他何。祖師也不奈他何。天下老和尚。也不奈他何。山僧也不奈他何。閻羅老子。也不奈他何。諸人且道。如何是盡卻今時底道理。還會么。明年更有新條在。惱亂春風卒未休 問如何是道。師曰。無角泥牛奔夜欄 上堂。鐘鼓喧喧報未聞。一聲驚起夢中人。圓常靜應無餘事。誰道觀音別有門。良久曰。還會么。休問補陀巖上客。鶯聲啼斷海山云 上堂。拈拄杖曰。這裡薦得。儘是諸佛建立事邊。直饒東涌西沒。卷舒自在。也未夢見七佛已前訊息。須知有一人不從人得。不受教詔。不落階級。若識。此人一生參學事畢。驀召大眾曰。更若凝眸。不勞相見 上堂。良久曰。青山常運步。石女夜生兒。便下座 上堂。假言唱道。落在今時。設使無舌人解語。無腳人能行
。要且未能與那一人相應。還會么。龍吟徒側耳。虎嘯謾沉吟 問如何是兼帶之語。師曰。妙用全施該世界。木人閑步火中來。曰如何是和尚家風。師曰。眾人皆見。曰未審見個甚麼。師曰。東壁打西壁 宋徽宗大觀初。開封尹李孝壽。奏師道行卓冠叢林。宜有褒顯。即賜紫方袍。號定照禪師。內臣持敕命至。師謝恩竟。乃陳己志。出家時。嘗有重誓。不為利名。專誠學道。用資九族。茍渝願心。當棄身命。父母以此聽許。今若不守本志。竊冒寵光。則佛法親盟背矣。於是修表具辭。復降旨京尹。堅俾受之。師確守不回。以拒命坐罪。奉旨下棘寺。與從輕寺。吏聞。有司議徙淄州。有司知師忠誠。欲寬之。乃問曰。長老枯悴。有疾乎。師曰無疾。曰何有灸瘢耶。師曰。昔者疾。今日愈。吏令思之。師曰。已悉厚意。但妄非所安。乃恬然就刑而行。從之者如歸市。及抵淄川僦居。學者愈親。明年冬。敕令自便。庵于芙蓉湖心。道俗川湊 示眾。夫出家者。為厭塵勞。求脫生死。休心息念。斷絕攀緣。故名出家。豈可以等閑利養。埋沒平生。直須兩頓撒開。中間放下。遇聲遇色。如石上栽花。見利見名。似眼中著屑。況從無始以來。不是不曾經歷。又不是不知次第。不過翻頭作尾。止於如此。何須苦苦貪戀。如今不歇。更
【現代漢語翻譯】 現代漢語譯本：如果不能與那個人相應，又會怎麼樣呢？龍的吟叫只是徒勞地側耳傾聽，老虎的咆哮也只是白白地沉吟。問：『什麼是兼帶之語？』 師父說：『奇妙的作用全部施展開來，覆蓋整個世界，木頭人悠閒地在火中行走。』 問：『什麼是和尚的家風？』 師父說：『眾人都看得見。』 問：『不知道看見了什麼？』 師父說：『在東邊的墻上敲打西邊的墻。』 宋徽宗大觀初年（公元1107年），開封尹李孝壽上奏說師父的道行在叢林中卓絕超群，應該給予褒獎和顯揚。於是皇帝賜予了紫色的方袍，並賜號為定照禪師。內臣拿著皇帝的敕命來到。師父謝恩完畢后，便陳述了自己的志向：出家的時候，曾經立下重誓，不爲了利祿名聲，專心誠意地學習佛道，用來資助九族。如果違背了誓願，就應當捨棄身命。父母因此才聽許我出家。現在如果我不守住本來的志向，偷偷地冒領皇帝的恩寵，那就是背叛了佛法親盟。於是師父修書上表，堅決推辭。皇帝再次下旨給京尹，一定要讓師父接受。師父堅守不回，以抗拒皇命的罪名被判刑，關押在棘寺。寺里的官吏聽說后，有司商議將他遷徙到淄州。有司知道師父忠誠，想要寬待他，於是問道：『長老您身體枯槁憔悴，有疾病嗎？』 師父說：『沒有疾病。』 問：『那為什麼有灸療的疤痕呢？』 師父說：『過去有疾病，今天已經痊癒了。』 官吏讓師父再想想。師父說：『我已經完全明白你們的好意了，但是虛妄的事情不是我所能安身的。』 於是坦然地接受刑罰而去，跟隨他的人就像趕集一樣。等到抵達淄川后，租房子居住，前來學習的人更加親近。第二年冬天，皇帝下令讓他自己方便行事。師父在芙蓉湖中心建庵居住，前來求道的人絡繹不絕。 師父向大眾開示說：『出家的人，是爲了厭惡塵世的勞苦，尋求脫離生死輪迴，停止心念，斷絕攀緣，所以才叫出家。怎麼可以因為等閑的利益供養，埋沒了一生的修行呢？一定要將一切都放下，遇到聲音和美色，要像在石頭上栽花一樣，見到利益和名聲，要像眼睛裡進了灰塵一樣。何況從無始以來，不是不曾經歷過這些，又不是不知道其中的次第，不過是翻來覆去，始終是這樣。何必苦苦地貪戀呢？現在如果不停止，更待何時呢？』
【English Translation】 English version: If one cannot correspond with that person, what then? The dragon's roar is merely futilely listening with cocked ears, and the tiger's roar is just vainly pondering. Asked: 'What is the phrase that carries along?' The master said: 'The wondrous function is fully exerted, encompassing the entire world; a wooden man leisurely walks through fire.' Asked: 'What is the family style of a monk?' The master said: 'Everyone sees it.' Asked: 'I don't know what is seen?' The master said: 'Hitting the west wall from the east wall.' In the early years of Daguan (大觀) (1107 AD) during the reign of Emperor Huizong (徽宗) of the Song Dynasty (宋朝), Li Xiaoshou (李孝壽), the governor of Kaifeng (開封), memorialized that the master's conduct and practice were outstanding among the monastic community and should be praised and honored. Thereupon, the emperor bestowed a purple robe and the title 'Dingzhao Zen Master (定照禪師)'. An inner court official arrived with the imperial decree. After the master thanked the emperor, he expressed his aspirations: when he left home, he had made a solemn vow not to seek fame and fortune but to wholeheartedly study the Way to benefit his nine generations of relatives. If he were to break his vow, he would give up his life. His parents had allowed him to leave home because of this. Now, if he did not uphold his original aspiration and secretly accepted the emperor's favor, he would be betraying the alliance of the Buddha's teachings. Therefore, the master wrote a memorial, firmly declining the honor. The emperor issued another decree to the governor of the capital, insisting that the master accept it. The master firmly refused and was sentenced for disobeying the imperial order, imprisoned in Ji Temple (棘寺). Upon hearing this, the officials discussed moving him to Zizhou (淄州). Knowing the master's loyalty, the officials wanted to be lenient and asked: 'Elder, you look withered and haggard, are you ill?' The master said: 'I am not ill.' Asked: 'Then why do you have moxibustion scars?' The master said: 'I was ill in the past, but I have recovered today.' The officials told the master to think again. The master said: 'I fully understand your kindness, but falsehood is not where I can settle.' Thus, he calmly accepted the punishment and departed, with followers like going to a market. Upon arriving in Zichuan (淄川), he rented a house, and those who came to learn became even closer. The following winter, the emperor issued an order allowing him to do as he pleased. The master built a hermitage in the heart of Furong Lake (芙蓉湖), and those seeking the Way flocked there. The master instructed the assembly: 'Those who leave home do so to厭惡(yànwù) the toil of the mundane world, seek liberation from the cycle of birth and death, cease thoughts, and sever attachments, hence the name 'leaving home'. How can one bury a lifetime of practice with ordinary benefits and offerings? One must let go of everything, encountering sounds and sights like planting flowers on a rock, seeing benefits and fame like dust in the eyes. Moreover, since beginningless time, it is not that we have not experienced these things, nor that we do not know the order of things, but merely turning things around, it is always like this. Why cling to it so bitterly? If you do not stop now, when will you wait?'
待何時。所以先聖教人。祇要盡卻今時。能盡今時。更有何事。若得心中無事。佛祖猶是冤家。一切世事。自然冷淡。方始那邊相應。你不見隱山至死。不肯見人。趙州至死。不肯告人。匾擔拾橡栗為食。大梅以荷葉為衣。紙衣道者祇披紙。玄泰上座祇著布。石霜置枯木堂。與人坐臥。祇要死了你心。投子使人辦米。同煮共䬸。要得省取你事。且從上諸聖。有如此榜樣。若無長處。如何甘得。諸仁者。若也於斯體究。的不虧人。若也不肯承當。向後深恐費力。山僧行業無取。忝主山門。豈可坐費常住。頓忘先聖付囑。今者輒敩古人為住持體例。與諸人議定。更不下山。不赴齋。不發化主。唯將本院莊課一歲所得。均作三百六十分。日取一分用之。更不隨人添減。可以備飯則作飯。作飯不足則作粥。作粥不足則作米湯。新到相見。茶湯而已。更不煎點。唯置一茶堂。自去取用。務要省緣專一辦道。又況活計具足。風景不疏。華解笑。鳥解啼。木馬長鳴。石牛善走。天外之青山寡色。耳畔之鳴泉無聲。嶺上猿啼。露濕中宵之月。林間鶴唳。風回清曉之松。春風起時。枯木龍吟。秋葉凋而寒林華散。玉階鋪苔蘚之紋。人面帶煙霞之色。音塵寂爾。訊息宛然。一味蕭條。無可趣向。山僧今日向諸人面前說家門。已是不著便。豈
可更去升堂入室。拈槌豎拂。東喝西棒。張眉努目。如癇病發相似。不唯屈沈上座。況亦辜負先聖。你不見。達磨西來。少室山下。面壁九年。二祖至於立雪斷臂。可謂受盡艱辛。然而達磨不曾措了一詞。二祖不曾問著一句。還喚達磨。作不為人得么。二祖做不求師得么。山僧每至說著古聖做處。便覺無地容身。慚愧後人軟弱。又況百味珍羞。遞相供養道。我四事具足。方可發心。祇恐做手腳不迭。便是隔生隔世去也。時光似箭。深為可惜。雖然如是。更在他人從長相度。山僧也強教你不得。諸仁者。還見古人偈么。山田脫粟飯。野菜淡黃齏。吃則從君吃。不吃任東西。伏維同道。各自努力。珍重 政和丁酉。徽宗賜額。曰華嚴禪寺。次年重和戊戌五月十四日。索筆書偈。付侍僧曰。吾年七十六。世緣今已足。生不愛天堂。死不怕地獄。撒手橫身三界外。騰騰任運何拘束。移時乃逝。
隨州大洪山報恩禪師
衛之黎陽劉氏子。世皆碩儒。師未冠。舉方略。擢上第。后厭塵境。請于朝。乞謝簪紱為僧。上從其請。遂游心祖道。至投子。未久即悟心要。子曰。汝再來人也。宜自護持。辭謁諸名宿。皆蒙印可。丞相韓公縝。請開法于西京少林。未幾。大洪革律為禪。詔師居之 上堂。五五二十五。案山雷。主山
【現代漢語翻譯】 現代漢語譯本： 更進一步，他們進入禪堂，模仿高僧大德的行為。他們拿起木槌敲擊，豎起拂塵，有時大聲呵斥，有時揮舞木棒，瞪大眼睛，怒目而視，就像癲癇病發作一樣。這樣做不僅委屈了那些有才華的僧人，也辜負了先賢的教誨。你們難道沒看到嗎？Bodhidharma（菩提達摩，印度禪宗始祖）從西方來到中國，在少室山下面壁九年。慧可（二祖慧可）爲了求法，甚至立在雪地裡，砍斷了自己的手臂。這可以說是歷盡了艱辛。然而，Bodhidharma（菩提達摩）不曾說過一句話，慧可也不曾問過一句。難道你們認為Bodhidharma（菩提達摩）做的是不為人所理解的事情嗎？慧可做的是不尋求老師指導的事情嗎？我每次說到古聖先賢的所作所為，就感到無地自容，慚愧後人如此軟弱無能。更何況，現在有些人還說，要等到各種生活條件都具備了，才能發心修行。這樣恐怕還沒來得及行動，就已經隔了一生一世了。時光飛逝，實在令人惋惜。雖然如此，這件事還是由其他人慢慢考慮吧，我也不能強迫你們。各位仁者，你們還記得古人的偈語嗎？『山田脫粟飯，野菜淡黃齏。吃則從君吃，不吃任東西。』希望各位同道，各自努力修行。珍重！政和丁酉年（1117年），徽宗皇帝賜額，名為華嚴禪寺。次年重和戊戌年（1118年）五月十四日，我索要筆墨寫下這首偈語，交給侍者說：『我今年七十六歲，塵世的緣分已經足夠了。生不貪戀天堂，死不怕地獄。撒手橫身於三界之外，自由自在，不受任何拘束。』說完不久就去世了。
隨州大洪山報恩禪師
衛州黎陽劉氏之子，世代都是大學者。禪師還未成年時，就因其方略而被提拔為上等。後來厭倦了塵世的生活，向朝廷請求辭去官職，出家為僧。皇帝同意了他的請求。於是他專心研究佛法，來到投子山。沒過多久，就領悟了禪宗的要旨。投子禪師說：『你是再來之人啊，要好好保護自己。』他辭別了各位名宿，都得到了他們的認可。丞相韓縝，請他在西京少林寺開壇講法。沒過多久，大洪山將律宗改為禪宗，皇帝下詔讓他住持該寺。上堂說法時說：『五五二十五，案山雷，主山…』
【English Translation】 English version: Furthermore, they advance to the hall and enter the room, mimicking the actions of eminent monks. They raise the mallet and strike, lift the whisk, sometimes shouting loudly, sometimes brandishing sticks, widening their eyes and glaring, resembling an epileptic fit. This not only humiliates talented monks but also fails the teachings of the ancient sages. Have you not seen? Bodhidharma (the first patriarch of Zen Buddhism in India) came from the West and sat facing a wall for nine years at the foot of Mount Shaoshi. Huike (the Second Patriarch) even stood in the snow and cut off his arm to seek the Dharma. This can be said to have endured all hardships. However, Bodhidharma did not utter a single word, and Huike did not ask a single question. Do you think Bodhidharma did something that people could not understand? Did Huike do something without seeking a teacher's guidance? Every time I talk about the actions of the ancient sages, I feel ashamed and inadequate, lamenting the weakness of later generations. Moreover, some people now say that they must wait until all the conditions of life are met before they can make a vow to practice. I am afraid that before they can even act, they will have already passed through lifetimes. Time flies, which is truly regrettable. Even so, let others consider this matter slowly; I cannot force you. Gentlemen, do you remember the ancient verse? 'Rice of coarse millet from the fields, light yellow vegetable pickles. Eat if you want to eat, don't eat and go wherever you want.' I hope that all fellow practitioners will strive diligently in their practice. Farewell! In the year Dingyou of Zhenghe (1117 AD), Emperor Huizong bestowed the name 'Huayan Zen Temple'. The following year, on the fourteenth day of the fifth month of the year Wuxu of Chonghe (1118 AD), I asked for pen and ink to write this verse and gave it to the attendant, saying: 'I am seventy-six years old this year, and my karmic connections with the world are sufficient. I do not covet heaven in life, and I do not fear hell in death. I let go and lie across the three realms, free and unrestrained, without any constraints.' Soon after, he passed away.
Chan Master Baoen of Dahong Mountain in Suizhou
He was the son of the Liu family of Liyang in Weizhou, whose family were all great scholars. Before the Chan Master reached adulthood, he was promoted to the highest rank because of his strategies. Later, he became tired of the worldly life and requested the court to resign from his official position and become a monk. The emperor granted his request. So he devoted himself to studying the Buddha-dharma and came to Mount Touzi. Before long, he realized the essence of Zen. Chan Master Touzi said: 'You are a person who has come again, you must protect yourself well.' He bid farewell to the eminent monks, and they all gave their approval. Prime Minister Han Zhen invited him to open a Dharma assembly at Shaolin Temple in Xijing. Before long, Dahong Mountain changed from the Vinaya School to the Zen School, and the emperor issued an edict for him to reside in the temple. When he ascended the hall to preach, he said: 'Five times five is twenty-five, the case mountain is thunder, the main mountain is...'
雨。明眼衲僧。莫教錯舉 僧問。九鼎澄波即不問。為祥為瑞事如何。師曰。古今不墜。曰這個且拈放一邊。向上還有事也無。師曰。太無厭生。曰作家宗師。師曰。也不消得 上堂。如斯話會誰是知音。直饒向一句下。千眼頓開。端的有幾個是。迷逢達磨。諸人要識達磨祖師么。乃舉手作捏勢曰。達磨鼻孔。在少林手裡。若放開去也。從教此土西天說黃道黑。若不放過。不消一捏。有人要與祖師作主。便請出來。與少林相見。還有么。良久曰。果然 上堂。拈起拄杖曰。昔日德山臨濟。信手拈來。便能坐斷十方。壁立千仞。直得冰河焰起。枯木花芳。諸人若也善能橫檐豎夯。遍問諸方。茍或不終。少林倒行此令去也。擊禪床一下 問一箭一群即不問。一箭一個事如何。師曰中也。曰還端的也無。師曰。同聲相應。同氣相求。曰恁么則石鞏猶在。師曰。非但一個兩個。曰好事不如無。師曰。穿卻了也 問三元三要即不問。五位君臣事若何。師曰。非公境界。曰恁么則石人拊掌。木女呵呵。師曰。杓卜聽虛聲。熟睡饒譫語。曰若不上來伸此問。焉能得見少林機。師曰。放過即不可。隨後便打 上堂。橫按拄杖曰。便與么休去。已落二三。更若忉忉。終成異見。既到這裡又不可弓折箭盡去也。且衲僧家。遠則能照。近則能
【現代漢語翻譯】 現代漢語譯本： 雨。明眼的僧人啊，不要錯誤地引用（典故）。 有僧人問：『九鼎澄波（天下太平）就不問了，是祥瑞還是災禍是怎麼回事？』 少林禪師說：『自古至今沒有墜落。』 僧人說：『這個且放到一邊，向上還有事嗎？』 少林禪師說：『太不知滿足了。』 僧人說：『您是真正的宗師。』 少林禪師說：『也不需要這樣說。』 上堂說法時，少林禪師說：『這樣的話語集會，誰是知音？縱然向一句（話）下，千眼頓開，到底有幾個是（真正明白的）？』 『迷惑時遇到達摩（Bodhidharma，禪宗始祖），諸位想要認識達摩祖師嗎？』 於是舉起手作捏的姿勢說：『達摩的鼻孔，在少林手裡。如果放開，就任由此土西天說黃道黑（顛倒是非）。如果不放過，不消一捏。』 『有人要與祖師作主，便請出來，與少林相見。還有嗎？』 良久說：『果然（沒有）。』 上堂說法時，拈起拄杖說：『昔日德山（Deshan，唐代禪師）、臨濟（Linji，唐代禪師），信手拈來，便能坐斷十方（鎮懾四方），壁立千仞（氣勢雄偉）。使得冰河燃起，枯木開花。諸位如果善於橫檐豎夯（比喻精通禪法），遍問諸方。如果不能始終如一，少林就要倒行此令了。』 擊禪床一下。 問：『一箭一群（比喻普遍施恩）就不問了，一箭一個（比喻精確打擊）是怎麼回事？』 少林禪師說：『中（dòng，射中靶心）也。』 僧人說：『還真是這樣嗎？』 少林禪師說：『同聲相應，同氣相求。』 僧人說：『這樣說來，石鞏（Shigong，唐代禪師）還在。』 少林禪師說：『非但一個兩個。』 僧人說：『好事不如無。』 少林禪師說：『穿卻了也（比喻看透了）。』 問：『三元三要（禪宗術語）就不問了，五位君臣（禪宗術語）是怎麼回事？』 少林禪師說：『非公境界。』 僧人說：『這樣說來，石人拊掌，木女呵呵。』 少林禪師說：『杓卜聽虛聲，熟睡饒譫語。』 僧人說：『若不上來伸此問，焉能得見少林機。』 少林禪師說：『放過即不可，隨後便打。』 上堂說法時，橫按拄杖說：『便這麼休去，已落二三（已經落入下乘）。更若忉忉（喋喋不休），終成異見。既到這裡又不可弓折箭盡去也。且僧人，遠則能照，近則能（怎麼樣）。』
【English Translation】 English version: Rain. Clear-eyed monks, do not misquote (the classics). A monk asked, 'I won't ask about the Nine Cauldrons calming the waves (peace throughout the realm), but what about the matter of auspiciousness or calamity?' The Shaolin Zen master said, 'It has not fallen from ancient times to the present.' The monk said, 'Let's put this aside for now. Is there anything beyond this?' The Shaolin Zen master said, 'Too insatiable.' The monk said, 'You are a true master.' The Shaolin Zen master said, 'There's no need to say that.' When ascending the hall to preach, the Shaolin Zen master said, 'In such a gathering of words, who is the kindred spirit? Even if a thousand eyes were suddenly opened under one sentence (word), how many are (truly understanding)?' 'Meeting Bodhidharma (達摩, the first patriarch of Zen Buddhism) in delusion, do you all want to know the Zen master Bodhidharma?' Then he raised his hand and made a pinching gesture, saying, 'Bodhidharma's nostrils are in Shaolin's hands. If released, let this land and the Western Heaven speak of the yellow path and the black (reversing right and wrong). If not released, it doesn't take a pinch.' 'If anyone wants to take charge with the patriarch, please come out and meet Shaolin. Is there anyone?' After a long silence, he said, 'Indeed (there isn't).' When ascending the hall to preach, he picked up his staff and said, 'In the past, Deshan (德山, a Zen master of the Tang Dynasty) and Linji (臨濟, a Zen master of the Tang Dynasty) casually picked it up and were able to sit and cut off the ten directions (suppress all directions), standing like a wall of a thousand ren (imposing momentum). Making the ice river ignite and the withered trees bloom. If you are all good at horizontal eaves and vertical ramming (metaphor for being proficient in Zen), ask all directions. If you cannot be consistent, Shaolin will reverse this order.' He struck the Zen bed once. Asked, 'I won't ask about shooting an arrow into a flock (metaphor for universal grace), what about shooting an arrow at one (metaphor for precise strike)?' The Shaolin Zen master said, 'Hit (the bullseye).' The monk said, 'Is it really so?' The Shaolin Zen master said, 'Similar sounds respond to each other, similar qi seeks each other.' The monk said, 'In that case, Shigong (石鞏, a Zen master of the Tang Dynasty) is still here.' The Shaolin Zen master said, 'Not just one or two.' The monk said, 'Good things are better than nothing.' The Shaolin Zen master said, 'Pierced through (metaphor for seeing through).' Asked, 'I won't ask about the Three Origins and Three Essentials (Zen terms), what about the Five Ranks of Sovereign and Minister (Zen terms)?' The Shaolin Zen master said, 'Not your realm.' The monk said, 'In that case, the stone man claps his hands, and the wooden woman laughs heartily.' The Shaolin Zen master said, 'Divination listens to empty sounds, and deep sleep allows for delirious speech.' The monk said, 'If I don't come up to ask this question, how can I see Shaolin's opportunity?' The Shaolin Zen master said, 'It is impossible to let go, and then hit immediately.' When ascending the hall to preach, he held his staff horizontally and said, 'If you stop here, you have already fallen into the second or third (already fallen into the lower vehicle). If you keep chattering (喋喋不休), you will end up with different views. Having arrived here, you cannot exhaust your bow and arrows. Moreover, monks, can illuminate from afar, can (what)?'
明。乃拈起拄杖曰。穿卻德山鼻孔。換卻臨濟眼睛。掀翻大海。撥轉虛空。且道。三千里外。誰是知音。於斯明得。大似杲日照天。茍或未明。不免云騰致雨。卓一下 問祖師西來。九年面壁。最後一句。請師舉唱。師曰。而黑眼睛白 師嘗設百問。以問學者。其略曰。假使百千劫。所作業不忘。為甚麼一稱南無佛。罪滅河沙劫。又作此○相曰。森羅萬象。總在其中。具眼禪人。試請甄別 上堂。拈拄杖曰。看看。大地雪漫漫。春來特地寒。靈峰與少室。料掉不相干。休論佛意祖意。謾謂言端語端。鐵牛放去無軌跡。明月蘆花君自看。卓拄杖下座 師素與無盡居士張公商英。友善。無盡嘗以書。問三教大要曰。清涼疏第三卷。西域邪見。不出四見。此方儒道。亦不出此四見。如莊老計。自然為因。能生萬物。即是邪因。易曰。太極生兩儀。太極為因。亦是邪因。若謂一陰一陽之謂道。能生萬物。亦是邪因。若計一為虛無。則是無因。今疑。老子自然。與西天外道自然不同。何以言之。老子曰。常無慾以觀其妙。常有欲以觀其徼。無慾則常有。徼則已入其道矣。謂之邪因。豈有說乎。易曰。一陰一陽之謂道。陰陽不測之謂神。神也者。妙萬物而為言。寂然不動。感而遂通天下之故。今乃破陰陽變易之道為邪因。撥去不測
【現代漢語翻譯】 現代漢語譯本： 明朝。於是拿起拄杖說：『穿透德山（Deshan，唐代禪宗大師）的鼻孔，換掉臨濟（Linji，唐代禪宗大師）的眼睛，掀翻大海，撥轉虛空。』且說，三千里外，誰是知音？於此明白，就像太陽照耀天空。如果還不明白，免不了云騰致雨。』（拄杖頓地一下）問：『祖師西來，九年面壁（指達摩祖師在少林寺面壁九年），最後一句，請師父舉唱。』師父說：『而黑眼睛白。』 師父曾經設定百個問題，用來問學者，其中大概是：『假使百千劫（kalpa，佛教時間單位，極長的時間），所造的業不忘記，為什麼一聲稱念南無佛（Namo Buddha，皈依佛陀），罪業消滅如恒河沙劫（Ganges River sand kalpas，佛教時間單位，極長的時間）？』又作此○相說：『森羅萬象，總在其中，有眼力的禪人，試請鑑別。』 上堂，拿起拄杖說：『看看，大地雪漫漫，春來特地寒。靈峰（Lingfeng，地名）與少室（Shaoshi，少林寺所在地），料掉不相干。休論佛意祖意，謾謂言端語端。鐵牛放去無軌跡，明月蘆花君自看。』（拄杖頓地，下座） 師父平時與無盡居士張公商英友善。無盡曾經用書信，詢問三教（儒釋道）的大要說：『清涼疏第三卷，西域（Western Regions，古代中國對中亞地區的稱謂）邪見，不出四見。此方儒道，也不出此四見。如莊子老子計，自然為因，能生萬物，即是邪因。《易經》說：太極生兩儀，太極為因，也是邪因。若說一陰一陽叫做道，能生萬物，也是邪因。若計一為虛無，則是無因。』現在疑惑，老子的自然，與西天（Western Heaven，指印度）外道（non-Buddhist religions）的自然不同，為什麼這樣說呢？老子說：『常無慾以觀其妙，常有欲以觀其徼。』無慾則常有，徼則已入其道了。說它是邪因，難道有道理嗎？《易經》說：『一陰一陽叫做道，陰陽不測叫做神。』神，是微妙萬物而說的，寂然不動，感而遂通天下的緣故。現在卻破陰陽變易之道為邪因，撥去不測。
【English Translation】 English version: Ming Dynasty. Then he picked up his staff and said, 'Piercing through Deshan's (Deshan, a Chan master of the Tang Dynasty) nostrils, replacing Linji's (Linji, a Chan master of the Tang Dynasty) eyes, overturning the great sea, turning the void.' And said, 'Beyond three thousand miles, who is the kindred spirit? Understanding this is like the sun shining in the sky. If you still don't understand, it is inevitable that clouds will rise and cause rain.' (Strikes the ground with the staff once) Asked, 'The Patriarch came from the West, facing the wall for nine years (referring to Bodhidharma facing the wall for nine years at Shaolin Temple), the last sentence, please Master recite.' The Master said, 'And black eyes white.' The Master once set up a hundred questions to ask scholars, among which were: 'Suppose for hundreds of thousands of kalpas (kalpa, a unit of time in Buddhism, an extremely long time), the karma created is not forgotten, why is it that with one recitation of Namo Buddha (Namo Buddha, refuge in the Buddha), sins are extinguished like Ganges River sand kalpas (Ganges River sand kalpas, a unit of time in Buddhism, an extremely long time)?' He also made this ○ symbol and said, 'The myriad phenomena are all within it, discerning Chan practitioners, please distinguish.' Ascending the hall, he picked up the staff and said, 'Look, the earth is covered in snow, spring comes with a special cold. Lingfeng (Lingfeng, a place name) and Shaoshi (Shaoshi, the location of Shaolin Temple) are irrelevant. Don't talk about the Buddha's intention or the Patriarch's intention, don't casually say that the words are correct. The iron ox is released without a trace, look at the bright moon and reed flowers yourself.' (Strikes the ground with the staff and descends from the seat) The Master was usually friendly with the lay Buddhist Wujin Zhang Gong Shangying. Wujin once used a letter to ask about the essentials of the three teachings (Confucianism, Buddhism, and Taoism), saying: 'Qingliang's Commentary, Volume 3, the heretical views of the Western Regions (Western Regions, the ancient Chinese term for Central Asia), do not go beyond four views. The Confucianism and Taoism of this land also do not go beyond these four views. Like Zhuangzi and Laozi's calculation, nature is the cause, and being able to produce all things is a heretical cause. The Book of Changes says: The Taiji produces the two forms, the Taiji is the cause, and it is also a heretical cause. If it is said that one yin and one yang is called the Dao, and it can produce all things, it is also a heretical cause. If one is counted as emptiness, then there is no cause.' Now I doubt that Laozi's nature is different from the nature of the non-Buddhist religions of the Western Heaven (Western Heaven, referring to India), why is that? Laozi said: 'Always be without desire to observe its mysteries, always have desire to observe its boundaries.' Without desire, there is always existence, and the boundaries have already entered the Dao. Saying it is a heretical cause, is there any reason for it? The Book of Changes says: 'One yin and one yang is called the Dao, the unpredictability of yin and yang is called spirit.' Spirit is the subtle manifestation of all things, silent and unmoving, responding and thus understanding the reasons for everything under heaven. Now, breaking the Dao of yin and yang transformation as a heretical cause, removing the unpredictable.
之神。豈有說乎。望紙后批示。以斷疑網故也。師答曰。西域外道宗多途。要其會歸。不出有無四見而已。謂有見。無見。亦有亦無見。非有非無見也。蓋不即一心為道。則道非我有。故名外道。不即諸法是心。則法隨見異。故名邪見。如謂之有。有則有無。如謂之無。無則無有。有無則有見競生。無有則無見斯起。若亦有亦無見。非有非無見。亦猶是也。夫不能離諸見。則無以明自心。無以明自心。則不能知正道矣。故經云。言詞所說法。小智妄分別。不能了自心。云何知正道。又曰。有見即為垢。此則未為見。遠離於諸見。如是乃見佛。以此論之。邪正異途。正由見悟殊致故也。故清涼以莊老計。道法自然。能生萬物。易謂太極生兩儀。一陰一陽之謂道。以自然太極為因。一陰一陽為道。能生萬物。則是邪因。計一為虛無。則是無因。嘗試論之。夫三界唯心。萬緣一致。心生故法生。心滅故法滅。推而廣之。彌綸萬有而非有。統而會之。究竟寂滅而非無。非無亦非非無。非有亦非非有。四執既亡。百非斯遣。則自然因緣。皆為戲論。虛無真實。俱是假名矣。至若謂太極陰陽。能生萬物。常無常有。斯為眾妙之門。陰陽不測。是謂無方之神。雖聖人設教示悟多方。然既異一心。寧非四見。何以明之。蓋虛無為道。道
【現代漢語翻譯】 現代漢語譯本： 之神。這難道有什麼可說的嗎？希望您在看過信后能給予批示，以消除我的疑惑。大師回答說：『西域外道的宗派繁多，但歸根結底，都離不開有、無四種見解。即有見、無見、亦有亦無見、非有非無見。因為他們不認為一心即是道，所以道不是我所擁有的，因此稱為外道。不認為一切諸法都是心，所以法隨著見解而不同，因此稱為邪見。如果說它是有，有就會有無；如果說它是無，無就會有有。有無，就會產生有見的爭論；無有，就會產生無見的興起。如果說是亦有亦無見，非有非無見，也是一樣的。不能離開各種見解，就無法明白自己的心；無法明白自己的心，就無法知道正道了。所以經書上說：『言語所表達的法，小智慧的人會妄加分別，不能瞭解自己的心，怎麼能知道正道呢？』又說：『有見就是污垢，這還不是真正的見解。遠離各種見解，這樣才能見到佛。』由此看來，邪正的道路不同，正是由於見解和領悟不同所導致的。所以清涼澄觀大師認為，莊子和老子認為道法自然，能夠產生萬物。《易經》說太極生兩儀，一陰一陽叫做道。以自然太極為因，一陰一陽為道，能夠產生萬物，這就是邪因。認為一就是虛無，這就是無因。 試著論述一下：三界唯心，萬緣一致。心生，所以法生；心滅，所以法滅。推而廣之，瀰漫萬有卻不是有，統而會之，最終寂滅卻不是無。非無也不是非非無，非有也不是非非有。四種執著既然消失，各種錯誤也就消除了。那麼自然因緣，都成了戲論。虛無真實，都是假名罷了。至於說太極陰陽，能夠產生萬物，常無常有，這是眾妙之門。陰陽不測，這就是無方的神。雖然聖人設立教義，用多種方式來開示覺悟，但既然與一心相異，難道不是四見嗎？用什麼來證明呢？因為虛無是道，道是神。這難道有什麼可說的嗎？』
【English Translation】 English version: of the spirit. Is there anything to say about this? I hope you can give instructions after reading the letter to dispel my doubts.』 The master replied: 『The Western Region's (referring to areas west of China, often associated with India and Central Asia) heterodox (non-Buddhist) sects have many paths, but ultimately, they all boil down to the four views of existence and non-existence. These are the views of existence, non-existence, both existence and non-existence, and neither existence nor non-existence. Because they do not take the one mind as the Dao (the Way), the Dao is not something they possess, hence they are called heterodox. Because they do not take all dharmas (teachings, phenomena) as the mind, the dharmas differ according to their views, hence they are called heretical views. If you say it exists, existence will have non-existence; if you say it does not exist, non-existence will have existence. Existence and non-existence will give rise to disputes about the view of existence; non-existence will give rise to the arising of the view of non-existence. If you say it is both existence and non-existence, or neither existence nor non-existence, it is the same. If you cannot detach from these views, you cannot understand your own mind; if you cannot understand your own mind, you cannot know the right path. Therefore, the sutra (Buddhist scripture) says: 『The dharma (teaching) spoken by words, the small-minded foolishly discriminate. Unable to understand their own mind, how can they know the right path?』 It also says: 『Having a view is impurity; this is not yet true seeing. By distancing oneself from all views, one can see the Buddha.』 From this, we can see that the paths of heterodoxy and orthodoxy differ precisely because of the differences in views and enlightenment. Therefore, Qingliang (referring to National Teacher Qingliang, i.e., Cheng Guan (738-839)) believes that Zhuangzi and Laozi consider the Dao (the Way) to follow nature, capable of producing all things. The Book of Changes (I Ching) says that the Taiji (the Great Ultimate) generates the two Yis (yin and yang), and one yin and one yang is called the Dao (the Way). Taking natural Taiji (the Great Ultimate) as the cause, and one yin and one yang as the Dao (the Way), capable of producing all things, this is a heterodox cause. Considering one as emptiness, this is no cause. Let's try to discuss it: The three realms (desire realm, form realm, formless realm) are only mind, and all conditions are unified. When the mind arises, the dharma (teaching, phenomena) arises; when the mind ceases, the dharma (teaching, phenomena) ceases. Extending it further, it permeates all existence but is not existence; unifying it, it ultimately becomes quiescent extinction but is not non-existence. It is neither non-existence nor not non-existence, neither existence nor not existence. Once the four attachments (attachment to existence, non-existence, both, and neither) disappear, all errors are eliminated. Then natural causes and conditions all become playful discussions. Emptiness and reality are all false names. As for saying that Taiji (the Great Ultimate) and yin and yang can produce all things, being constantly non-existent and existent, this is the gate to all mysteries. The unpredictability of yin and yang is called the spirit of no direction. Although the sages establish teachings and use various ways to enlighten, since they differ from the one mind, are they not the four views? What can be used to prove it? Because emptiness is the Dao (the Way), and the Dao (the Way) is the spirit. Is there anything to say about this?'
則是無。若自然。若太極。若一陰一陽為道。道則是有。常無常有。則是亦無亦有。陰陽不測。則是非有非無。先儒或謂妙萬物謂之神。則非物物。物則亦是無。故西天諸大論師。皆以心外有法為外道。萬法唯心為正宗。蓋以心為宗。則諸見自亡。言雖或異。未足以為異也。心外有法。則諸見競生。言雖或同。未足以為同也。雖然。儒道聖人。固非不知之。乃存而不論耳。良以未即明指一心為萬法之宗。雖或言之。猶不論也。如西天外道。皆大權菩薩示化之所施為。橫生諸見。曲盡異端。以明佛法是為正道。此其所以為聖人之道。順逆皆宗。非思議之所能知矣。故古人有言。緣昔真宗未至。孔子且以繫心。今知理有所歸。不應猶執權教。然知權之為權。未必知權也。知權之為實。斯知權矣。是亦周孔老莊。設教立言之本意。一大事因緣之所成始所成終也。然則三教一心。同途異轍。究竟道宗。本無言說。非維摩大士。孰能知此意也。
沂州洞山云禪師
上堂。秋風卷地。夜雨翻空。可中別有清涼。個里更無熱惱。是誰活計。到者方知。才落見聞。即居途路。且道。到家后如何。任運獨行無伴侶。不居正位不居偏。
長安福應文禪師
上堂。明明百草頭。明明祖師意。直下便承當。錯認弓為矢
【現代漢語翻譯】 現代漢語譯本： 那麼就是『無』。如果說是自然，如果說是太極，如果說一陰一陽是『道』，那麼『道』就是『有』，有常與無常，那麼就是亦『無』亦『有』。陰陽變幻莫測，那麼就是非『有』非『無』。先前的儒者或者說，玄妙地產生萬物稱之為『神』，那麼就不是具體的事物。具體的事物那麼也就是『無』。所以西天（指印度）的各大論師，都認為心外有法是外道，萬法唯心才是正宗。因為以心為根本，那麼各種見解自然消亡。言語雖然或許不同，不值得認為是差異。心外有法，那麼各種見解競相產生，言語雖然或許相同，不值得認為是相同。雖然如此，儒家和道家的聖人，本來不是不知道這些，而是存而不論罷了。實在是還沒有明確指出一心是萬法的根本。即使或者說到，也和沒有說一樣。比如西天的外道，都是大權菩薩示現變化所施行的，橫生各種見解，窮盡各種異端，來闡明佛法是正道。這就是聖人的道，順應和違逆都歸宗於此，不是思議所能瞭解的。所以古人有話說，因為過去真正的宗旨沒有到來，孔子且用世俗的倫理道德來維繫人心。現在知道真理有所歸宿，不應該還執著于權宜之教。然而知道權宜是權宜，未必真正瞭解權宜。知道權宜是真實，這才瞭解權宜。這也是周公、孔子、老子、莊子，設立教義、創立言論的本意，一大事因緣所成就的開始和所成就的終結。既然如此，儒釋道三教一心，同路而異途，最終所追求的道和宗旨，本來就沒有言語可以表達，不是維摩詰大士，誰能瞭解這個意思呢？
沂州洞山云禪師
上堂開示說：秋風席捲大地，夜雨傾盆而下，這其中另有一番清涼，這裡更沒有熱惱。這是誰的活計？到達這個境界的人才知道。才落在見聞覺知上，就住在路途之中。那麼說道，到家之後如何？任憑自然獨自前行沒有伴侶，不居於正位也不居於偏位。
長安福應文禪師
上堂開示說：明明朗朗的每一棵小草，明明朗朗的祖師的意旨。當下就承擔起來，如果錯認了弓箭。
【English Translation】 English version: Then it is 'non-being'. If it is nature, if it is Taiji (the Supreme Ultimate), if one yin and one yang is 'the Dao', then 'the Dao' is 'being', both constant and inconstant, then it is both 'non-being' and 'being'. The transformations of yin and yang are unpredictable, then it is neither 'being' nor 'non-being'. Former Confucian scholars said that the mysterious production of all things is called 'spirit', then it is not a specific thing. A specific thing is also 'non-being'. Therefore, all the great masters of the Western Heaven (India) consider having dharma outside the mind as heterodox, and only the mind as the source of all dharmas is the orthodox teaching. Because taking the mind as the foundation, all views naturally disappear. Although the words may be different, they are not worth considering as differences. If there are dharmas outside the mind, then various views compete to arise, and although the words may be the same, they are not worth considering as the same. Although this is the case, the sages of Confucianism and Taoism originally did not not know these things, but they reserved them and did not discuss them. It is really because they have not yet clearly pointed out that the one mind is the foundation of all dharmas. Even if they speak of it, it is as if they have not spoken of it. For example, the heterodox teachings of the Western Heaven are all the manifestations of great power Bodhisattvas, creating various views and exhausting various heresies, in order to clarify that the Buddha-dharma is the right path. This is the way of the sages, both conforming and opposing returning to this, which cannot be understood by thought. Therefore, the ancients said that because the true purpose had not arrived in the past, Confucius used secular ethics to maintain people's hearts. Now that we know that the truth has a destination, we should not still cling to expedient teachings. However, knowing that expediency is expediency does not necessarily mean truly understanding expediency. Knowing that expediency is reality is understanding expediency. This is also the original intention of the Duke of Zhou, Confucius, Laozi, and Zhuangzi in establishing doctrines and creating words, the beginning and the end achieved by a great cause and condition. Since this is the case, the three teachings of Confucianism, Buddhism, and Taoism are of one mind, different paths to the same destination, and the ultimate Dao and purpose originally have no words to express, and who can understand this meaning if not the great Vimalakirti?
Zen Master Yun of Dongshan in Yizhou
Ascending the hall, he said: The autumn wind sweeps the earth, and the night rain pours down. There is another coolness in this, and there is no more heat and vexation here. Whose livelihood is this? Only those who reach this realm know. As soon as it falls on seeing, hearing, and knowing, it dwells on the road. Then tell me, what is it like after returning home? Let nature take its course and walk alone without companions, not dwelling in the right position or the biased position.
Zen Master Wen of Fuying in Chang'an
Ascending the hall, he said: Clearly and brightly, every small grass, clearly and brightly, the intention of the patriarch. Immediately take it up, if you mistake the bow for an arrow.
。惺惺底筑著磕著。懵懂底和泥合水。龜毛拂逼塞虛空。兔角杖撐天拄地。日射珊瑚林。知心能幾幾。擊禪床下座。
滁州龍蟠聖壽曇廣禪師
僧問。師唱誰家曲。宗風嗣阿誰。師曰。楊廣山頭雲靄靄。月華庵畔柏青青。曰恁么則投子嫡嗣。大陽親孫也。師曰。未跨鐵牛。棒如雨點。曰今日已知端的。師曰。一任敲磚打瓦。
五燈全書卷第二十九 卍新續藏第 81 冊 No. 1571 五燈全書(第1卷-第33卷)
五燈全書卷第三十
京都聖感禪寺住持(臣)僧 (超永) 編輯
京都古華嚴寺住持(臣)僧 (超揆) 較閱 進呈
曹洞宗
青原下十二世
芙蓉楷禪師法嗣
鄧州丹霞子淳禪師
劍州賈氏子。弱冠為僧。徹證於芙蓉之室。上堂。乾坤之內。宇宙之間。中有一寶。秘在形山。肇法師恁么道。祇解指蹤話跡。且不能拈示於人。丹霞今日擘開宇宙。打破形山。為諸人拈出。具眼者辨取。以拄杖卓一下曰。還見么。鷺鶿立雪非同色。明月蘆花不似他 上堂。舉德山示眾曰。我宗無語句。實無一法與人。德山恁么說話。可謂是祇知入草求人。不覺通身泥水。子細觀來。祇具一隻眼。若是丹霞。則不然。我宗有語句。金刀
【現代漢語翻譯】 現代漢語譯本： 惺惺的在那裡筑著磕著，懵懂的在那裡和泥合水。龜毛做的拂塵堵塞虛空，兔角做的枴杖支撐天地。陽光照耀著珊瑚林，知心的人能有幾個？擊打禪床後下座。
滁州龍蟠聖壽曇廣禪師
有僧人問：『禪師您唱的是誰家的曲調？您的宗風傳承自哪位祖師？』曇廣禪師回答說：『楊廣山頭雲霧繚繞，月華庵畔柏樹青翠。』僧人說：『既然如此，那麼您就是投子的嫡系傳人，大陽的親孫了。』曇廣禪師說：『還沒跨上鐵牛，棒子就如雨點般落下了。』僧人說：『今天我已經完全明白了。』曇廣禪師說：『隨你敲磚打瓦。』
《五燈全書》卷第二十九 卍新續藏第 81 冊 No. 1571 《五燈全書》(第1卷-第33卷)
《五燈全書》卷第三十
京都聖感禪寺住持(臣)僧 (超永)
京都古華嚴寺住持(臣)僧 (超揆) 較閱 進呈
曹洞宗
青原下十二世
芙蓉楷禪師法嗣
鄧州丹霞子淳禪師
劍州賈氏之子。年輕時出家為僧。在芙蓉禪師處徹底證悟。上堂說法：『乾坤之內，宇宙之間，中有一寶，秘在形山。』肇法師這樣說，只是解釋了軌跡，卻不能為人們拈出寶物。丹霞今日劈開宇宙，打破形山，為諸位拈出。有眼力的人辨認一下。』用拄杖敲擊一下說：『還看見了嗎？鷺鷥站在雪中並非同一種顏色，明月下的蘆花也不像其他花。』上堂說法。舉德山禪師開示大眾說：『我宗沒有語句，實在沒有一法可以給人。』德山這樣說話，可以說是隻知道在草叢中找人，不覺得全身都是泥水。仔細看來，只具一隻眼。如果是丹霞，就不是這樣。我宗有語句，金刀
【English Translation】 English version: The wise ones are building and knocking there. The ignorant ones are mixing mud and water there. A whisk made of tortoise hair blocks the void. A staff made of rabbit horns supports heaven and earth. The sun shines on the coral forest. How many are those who truly understand? He strikes the Zen platform and descends.
Chan Master Tan Guang of Longpan Shengshou Temple in Chuzhou
A monk asked: 'Whose tune does the Master sing? Whose lineage does your Zen tradition inherit?' The Master said: 'Clouds linger over Yangguang Mountain, and the cypress trees are green beside Yuehua Hermitage.' The monk said: 'If so, then you are the direct descendant of Touzi and the great-grandson of Dayang.' The Master said: 'Before even mounting the iron ox, the staff falls like rain.' The monk said: 'Today I understand completely.' The Master said: 'Do as you please, whether knocking bricks or smashing tiles.'
Complete Book of the Five Lamps, Volume 29 卍 New Continued Collection, Volume 81, No. 1571, Complete Book of the Five Lamps (Volumes 1-33)
Complete Book of the Five Lamps, Volume 30
Monk (Chen) Chao Yong, Abbot of Shenggan Temple in Kyoto, edited.
Monk (Chen) Chao Kui, Abbot of Gu Huayan Temple in Kyoto, reviewed and presented.
Caodong School
Twelfth Generation from Qingyuan
Dharma Heir of Chan Master Furong Kai
Chan Master Danxia Zichun of Dengzhou
A son of the Jia family of Jianzhou. He became a monk in his youth. He thoroughly realized enlightenment in the room of Furong (Lotus). Ascending the hall, he said: 'Within heaven and earth, between the cosmos, there is a treasure hidden in Mount Xing. Dharma Master Zhao said it this way, only explaining the traces, but unable to present the treasure to people. Today, Danxia splits open the cosmos and breaks Mount Xing, presenting it to everyone. Those with eyes, discern it.' He struck the ground with his staff and said: 'Do you see it? The egret standing in the snow is not the same color, and the reed catkins under the bright moon are not like other flowers.' Ascending the hall, he cited Deshan's instruction to the assembly, saying: 'Our school has no words, and truly there is no dharma to give to people.' Deshan spoke like this, it can be said that he only knows to seek people in the grass, unaware that his whole body is covered in mud. Upon closer inspection, he only possesses one eye. If it were Danxia, it would not be like this. Our school has words, a golden knife
剪不開。深深元妙旨。玉女夜懷胎 上堂。亭亭日午猶虧半。寂寂三更尚未圓。六戶不曾知暖意。往來常在月明前 上堂。寶月流輝。澄潭布影。水無蘸月之意。月無分照之心。水月兩忘。方可稱斷。所以道。昇天底事。直須飏卻。十成底事。直須去卻。擲地金聲。不須回顧。若能如是。始解向異類中行。諸人到這裡。還相委悉么。良久曰。常行不舉人間步。披毛戴角混塵泥 僧問。牛頭未見四祖時如何。師曰。金菊乍開蜂競采。曰見后如何。師曰。苗枯華謝了無依。宋徽宗宣和己亥春示寂。塔全身於洪山之南。
東京凈因枯木法成禪師
嘉興崇德人。上堂。燈籠忽爾笑咍咍。如何露柱亦懷胎。天明生得白頭女。至今遊蕩不歸來。這冤家好歸來。黃花與翠竹。蚤晚為誰栽 上堂。知有佛祖向上事。方有說話分。諸禪德。且道。那個是佛祖向上事。有個人家兒子。六根不具。七識不全。是大闡提。無佛種性。逢佛殺佛。逢祖殺祖。天堂收不得。地獄攝無門。大眾還識此人么。良久曰。對面不仙陀。睡多饒寐語 上堂。歸元性無二。方便有多門。但了歸元性。何愁方便門。諸人要會歸元性么。露柱將來作木杓。旁人不肯任從伊。要會方便門么。木杓將來作露柱。撐天拄地也相宜。且道。不落方便門一句。作么
【現代漢語翻譯】 現代漢語譯本 剪不開。深深元妙的旨意。玉女夜晚懷孕 上堂開示：皎潔的太陽到了正午仍然虧缺一半，寂靜的深夜到了三更時分尚未圓滿。六道眾生不曾知曉佛法的溫暖，（菩薩）往來於世間常在覺悟之前。 上堂開示：寶月流淌光輝，清澈的潭水映布月影。水沒有想要映月的意圖，月沒有想要分光照耀的心。水與月兩者都忘卻，才可以稱得上斷絕（煩惱）。所以說，昇天的事情，必須拋棄。十分圓滿的事情，必須去除。擲地有聲，不必回頭顧盼。如果能夠這樣，才懂得在異類中行走。各位到這裡，還相互瞭解嗎？ 良久后說：常常行走不邁人間步，披毛戴角混跡塵泥。 有僧人問：牛頭禪師未見四祖道信（602-657）時如何？ 法成禪師說：金色的菊花剛剛開放，蜜蜂爭相採蜜。 僧人問：見四祖后如何？ 法成禪師說：苗枯萎，花凋謝，一無所依。 宋徽宗宣和年間己亥年（1119）春天圓寂，全身舍利塔在洪山之南。
東京凈因枯木法成禪師
嘉興崇德人。上堂開示：燈籠忽然笑起來，為什麼露柱也懷孕了？天亮生下一個白頭老婦，至今遊蕩不歸來。這冤家最好回來，黃花與翠竹，早晚是為誰栽種？ 上堂開示：知道有佛祖向上之事，才有說話的份。各位禪德，請問，哪個是佛祖向上之事？有一個人家兒子，六根不具足，七識不完全，是大闡提（斷善根的人），沒有佛的種性，逢佛殺佛，逢祖殺祖，天堂收容不得，地獄也無法攝受。大眾還認識這個人嗎？ 良久后說：對面不相識，睡多了說夢話。 上堂開示：歸根溯源，自性本無二致，方便法門卻有很多。只要明瞭歸根溯源的自性，何愁沒有方便法門？各位想要領會歸根溯源的自性嗎？把露柱拿來當木勺用，旁邊的人不肯，任憑他去。想要領會方便法門嗎？把木勺拿來當露柱用，撐天拄地也相宜。請問，不落入方便法門的一句，怎麼說？
【English Translation】 English version Cannot be cut off. Deep and profound subtle meaning. A jade maiden conceives at night. Ascending the hall: The bright sun is still half-deficient at noon, and the silent midnight is not yet full at the third watch. The six realms have never known the warmth of the Dharma, (Bodhisattvas) often come and go in the world before enlightenment. Ascending the hall: The precious moon flows with radiance, and the clear pool reflects the moon's image. The water has no intention of reflecting the moon, and the moon has no intention of dividing its light. When both water and moon are forgotten, it can be called severance (of afflictions). Therefore, it is said that the matter of ascending to heaven must be discarded. The matter of being fully complete must be removed. A golden sound when thrown to the ground, no need to look back. If one can be like this, then one understands how to walk among different kinds. Everyone, having arrived here, do you still know each other well? After a long pause, he said: Often walking without taking human steps, wearing fur and horns, mingling in the dust. A monk asked: What was it like when Niu-tou (Ox-Head) Chan Master had not yet seen the Fourth Patriarch Daoxin (602-657)? Chan Master Facheng said: Golden chrysanthemums have just bloomed, and bees are competing to gather honey. The monk asked: What was it like after seeing the Fourth Patriarch? Chan Master Facheng said: The seedlings wither, the flowers fade, and there is nothing to rely on. He passed away in the spring of the Ji-hai year (1119) during the Xuanhe period of Emperor Huizong of the Song Dynasty. His complete body stupa is located south of Hongshan.
Chan Master Kobo Facheng of Jingyin Temple in Tokyo
A native of Chongde, Jiaxing. Ascending the hall: The lantern suddenly laughs 'ha ha', how can the dew pillar also be pregnant? A white-haired old woman was born at dawn, and she still wanders and does not return. It is best for this troublemaker to return, for whom are the yellow flowers and green bamboos planted sooner or later? Ascending the hall: Knowing that there is a matter beyond the Buddhas and Patriarchs, then one has the right to speak. Chan practitioners, please tell me, what is the matter beyond the Buddhas and Patriarchs? There is a son of a family, whose six senses are incomplete, and whose seven consciousnesses are not complete. He is a great icchantika (one who has severed the roots of goodness), without the Buddha-nature, killing Buddhas when encountering Buddhas, and killing Patriarchs when encountering Patriarchs. Heaven cannot accept him, and hell has no way to contain him. Does the assembly still recognize this person? After a long pause, he said: Not recognizing each other face to face, talking in one's sleep after sleeping too much. Ascending the hall: Returning to the source, the nature is not different, but there are many expedient means. As long as one understands the nature of returning to the source, why worry about not having expedient means? Do you want to understand the nature of returning to the source? Use the dew pillar as a wooden ladle, and others will not allow it, let him do as he pleases. Do you want to understand the expedient means? Use the wooden ladle as a dew pillar, which is suitable for supporting the sky and the earth. Please tell me, what is the saying that does not fall into expedient means?
生道。三十年後。莫教錯舉。
洪州寶峰闡提惟照禪師
簡州李氏子。幼超邁而惡俗。一日授書。至性相近也習相遠也。遽曰。凡聖本一體。以習故差別。我知之矣。即趨成都。師鹿苑清泰。年十九。剃染登具。泰令聽起信于大慈。師輒歸臥。泰詰之。師曰。既稱正信大乘。豈言說所能了。乃虛心遊方。謁芙蓉于大洪。嘗夜坐閣道。適風雪震薄。聞警盜者傳呼過之。隨有所得。辭去。大觀中芙蓉嬰難。師自三吳。欲趨沂水。僕伕述道。師舉杖擊之。忽大悟。嘆曰。是地非鰲山也耶。比至沂。芙蓉望而喜曰。紹隆吾宗。必子數輩矣。因留躬耕湖上累年。智證成就。出領招提。遷甘露三祖。宣和壬寅。詔補圓通。棄去。復居泐潭 上堂。古佛道。我初成正覺。親見大地眾生。悉皆成正覺。後來又道。深固幽遠。無人能到。㘞。沒見識漢。好龍頭蛇尾。便下座 上堂。過去諸佛已入涅槃了也。汝等諸人。不應追念。未來諸佛。未出於世。汝等諸人。不要妄想。正當今日。你是何人。參 上堂。伯夷隘。柳下惠不恭。君子不由也。二邊不立。中道不安時作么生。拈拄杖曰。鴛鴦繡出從君看。不把金針度與人 上堂。太陽門下。妙唱彌高。明月堂前。知音蓋寡。不免舟橫江渚。棹舉清波。唱慶堯年。和清平樂。如斯
【現代漢語翻譯】 現代漢語譯本 『生道。三十年後。莫教錯舉。』
洪州寶峰闡提惟照禪師
簡州李氏之子。年幼就超凡脫俗，厭惡世俗。一天，在學堂讀書，讀到『性相近也，習相遠也』。隨即說道：『凡人和聖人原本是一體，因為習性才產生差別。我明白了。』於是前往成都，拜鹿苑清泰為師。十九歲時，剃度受戒。清泰讓他去大慈寺聽講《起信論》，禪師卻回去睡覺。清泰責問他，禪師說：『既然稱為正信大乘，哪裡是言語所能完全理解的？』於是虛心遊歷四方，拜訪大洪山的芙蓉道楷（1043-1118）。曾經夜晚坐在閣道的欄桿上，恰逢風雪交加，聽到巡邏的警衛呼喊著經過。禪師隨之有所領悟，於是告辭離去。大觀年間（1107-1110），芙蓉道楷遭遇困境，禪師從三吳出發，想要前往沂水。僕人講述道路，禪師舉起禪杖擊打他，忽然大悟，感嘆道：『這裡不是鰲山嗎？』等到到達沂水，芙蓉道楷遠遠望見他，高興地說：『能夠繼承我的宗派，必定是你們這些人了。』於是留下禪師在湖上耕田多年，智慧證悟成就。後來出任主持，遷往甘露三祖寺。宣和壬寅年（1122），朝廷下詔讓他去圓通寺，禪師推辭不去，又回到泐潭居住。
上堂說法時說：『古佛說，我最初成就正覺時，親眼見到大地眾生，全部都已成就正覺。』後來又說：『深固幽遠，無人能夠到達。』唉！真是沒有見識的人，好比龍頭蛇尾。』說完便下座。
上堂說法時說：『過去的諸佛已經入涅槃了，你們這些人，不應該追念。未來的諸佛，還沒有出現於世，你們這些人，不要妄想。正在今日此時，你們是什麼人？參！』
上堂說法時說：『伯夷狹隘，柳下惠不夠莊重，君子不傚法他們。』二邊不立，中道不安的時候，該怎麼辦？拿起拄杖說：『鴛鴦繡出來任憑你們觀看，卻不把金針傳授給別人。』
上堂說法時說：『太陽門下，美妙的歌聲越來越高亢；明月堂前，知音卻很少。』不得已只好橫著船停在江邊的沙洲上，舉起船槳劃動清澈的波浪，歌唱慶賀堯帝的時代，唱和《清平樂》的曲調，就像這樣。
【English Translation】 English version 'Birth way. Thirty years later. Do not let it be wrongly chosen.'
Chan Master Weizhao of Baofeng Chanti in Hongzhou
A son of the Li family in Jianzhou. He was extraordinary and disliked vulgarity from a young age. One day, while receiving instruction in books, he came across 'By nature, men are nearly alike; by practice, they get to be wide apart.' He immediately said, 'Ordinary people and sages are originally one body, and differences arise due to habits. I understand it.' He then went to Chengdu and became a disciple of Qingtai at Luyuan. At the age of nineteen, he was tonsured and received the full precepts. Qingtai ordered him to listen to the Awakening of Faith at Daci Temple, but the master returned to sleep. Qingtai questioned him, and the master said, 'Since it is called the Correct Faith of the Great Vehicle, how can it be fully understood by words?' He then traveled extensively with an open mind, visiting Furong Daokai (1043-1118) at Dahong Mountain. Once, he sat at night on the railing of a pavilion, and it happened to be windy and snowy. He heard the guards calling out as they passed by. The master then had some understanding and bid farewell. During the Daguan era (1107-1110), Furong Daokai encountered difficulties. The master set out from Sanwu, intending to go to Yishui. A servant described the road, and the master struck him with his staff, suddenly attaining great enlightenment. He exclaimed, 'Is this not Aoshan?' When he arrived at Yi, Furong Daokai saw him from afar and rejoiced, saying, 'Those who will carry on my lineage must be among you.' He then stayed to cultivate the land by the lake for many years, achieving wisdom and realization. He went on to lead the monastery, moving to the Third Ancestor Temple of Ganlu. In the year of Renyin during the Xuanhe era (1122), an imperial decree ordered him to go to Yuantong Temple, but he declined and returned to live at Letan.
During an assembly, he said: 'The ancient Buddha said, 'When I first attained perfect enlightenment, I personally saw that all sentient beings on earth had already attained perfect enlightenment.' Later, he also said, 'It is deeply hidden and far away, and no one can reach it.' Alas! Those who have no understanding are like a dragon's head and a snake's tail.' Then he descended from the seat.
During an assembly, he said: 'The Buddhas of the past have already entered Nirvana. You should not dwell on them. The Buddhas of the future have not yet appeared in the world. You should not fantasize about them. Right now, at this very moment, who are you? Investigate!'
During an assembly, he said: 'Boyi was narrow-minded, and Liuxiahui was not respectful. A noble person does not imitate them.' When neither extreme is established and the Middle Way is not secure, what should be done? He picked up his staff and said, 'The mandarin ducks are embroidered for you to see, but I will not pass on the golden needle to others.'
During an assembly, he said: 'Beneath the sun gate, the wonderful singing grows ever higher; before the bright moon hall, there are few who understand the music.' Helplessly, I must moor the boat on the sandbank by the river, raise the oar and stir the clear waves, singing to celebrate the era of Emperor Yao, and harmonizing with the tune of 'Qing Ping Yue,' just like this.
告報。普請承當。擬議之間。白雲萬里 上堂。本自不生。今亦無滅。是死不得底樣子。當處出生。隨處滅盡。是活生受底規模。大丈夫漢。直須處生死流。臥荊棘林。俯仰屈伸。隨機施設。能如是也。無量方便。莊嚴三昧。大解脫門。蕩然頓開。其或未然。無量煩惱。一切塵勞。嶽立面前。塞卻古路 上堂。古人道。墮肢體。黜聰明。離形去智。同於大道。正當恁么時。且道。是甚麼人。刪詩書。定禮樂。還委悉么。禮云禮云。玉帛云乎哉。樂云樂云。鐘鼓云乎哉 問承師有言。云黯黯處。獨秀峰挺出。月朦朦里。泐潭水光生。豈不是寶峰境。師曰。若是寶峰境。憑君子細看。曰如何是境中人。師曰。看取令行時。曰祇如承言須會宗。勿自立規矩。如何是和尚宗。師曰。須知云外千峰上。別有靈松帶露寒 雪下。僧問。祖師西來即不問。時節因緣事若何。師曰。一片兩片三四片。落在眼中猶不薦 宋高宗建炎戊申正月七日示寂。阇維。得舍利如珠琲。舌齒不壞。塔于寺之西峰。
襄州石門元易禪師
潼川稅氏子。上堂。十方同聚會。個個學無為。此是選佛場。心空及第歸。大眾。祇如聞見覺知。未嘗有間。作么生說個心空底道理。莫是見而不見。聞而不聞。為之心空耶。錯。莫是忘機息慮。萬法俱捐。
【現代漢語翻譯】 現代漢語譯本： 通告諸位。請大家承擔起（修行）的責任。在思量討論之間，（猶如）白雲萬里。（禪師）登上法座，開示說：『（萬法）本來不生，現在也不會滅。這是不死的樣子。在當下之處出生，又在隨處滅盡，這是活生生的受用。大丈夫漢，就應當身處生死之流，安臥荊棘之林，或俯或仰，或屈或伸，隨機應變，施行教化。能做到這樣，無量的方便法門，莊嚴的禪定，大解脫之門，就會豁然頓開。如果不能這樣，無量的煩惱，一切的塵勞，就會像山嶽一樣聳立在面前，堵塞住通往真理的道路。』（禪師）登上法座，開示說：『古人說，『毀壞肢體，廢黜聰明，拋棄形骸和智慧，與大道合為一體。』正在這個時候，且說，這是什麼人？刪減《詩經》、《尚書》，制定禮儀和樂章，還明白嗎？《禮記》所說的禮，難道只是玉帛之類的東西嗎？《樂經》所說的樂，難道只是鐘鼓之類的東西嗎？』 有僧人問：『聽聞禪師您說過，在昏暗的地方，獨秀峰挺拔而出；在朦朧的月色里，泐潭的水波閃耀生輝。這難道不是寶峰的境界嗎？』禪師說：『如果是寶峰的境界，請你仔細看。』（僧人）問：『什麼是境界中的人？』禪師說：『看取號令施行之時。』（僧人）問：『如果像您所說，要領會宗旨，不要自立規矩，那麼什麼是和尚您的宗旨？』禪師說：『須知云外千峰之上，另有靈松帶著露水，顯得清寒。』 下雪的時候，有僧人問：『達摩（Bodhidharma，禪宗始祖）祖師西來（指達摩從印度來到中國）的事情暫且不問，時節因緣的事情怎麼樣？』禪師說：『一片兩片三四片，雪花落在眼中，你還是不明白。』 （元易禪師于）宋高宗建炎戊申年（1128年）正月初七圓寂。火化后，得到舍利，像珍珠一樣。舌頭和牙齒沒有燒壞。建塔于寺廟的西峰。
襄州石門元易禪師 （元易禪師是）潼川稅氏之子。（禪師）登上法座，開示說：『十方大眾聚集在一起，個個學習無為之法。這裡是選佛的場所，心空的人就能及第而歸。』各位，就像見聞覺知，從來沒有間斷過，怎麼說心空的道理呢？莫非是看見而不見，聽見而不聽見，才算是心空嗎？錯了。莫非是忘卻機心，停止思慮，萬法都拋棄，
【English Translation】 English version: Announcement. Please everyone take on (the responsibility of cultivation). In the midst of deliberation, (like) ten thousand miles of white clouds. (The Chan master) ascended the Dharma seat and declared: '(All dharmas) originally do not arise, and now they will not cease. This is the appearance of not dying. Born in the present moment, and ceasing everywhere, this is the living experience. A great hero should be in the stream of birth and death, lying in a forest of thorns, sometimes bowing, sometimes looking up, sometimes bending, sometimes stretching, adapting to circumstances and applying teachings. If you can do this, immeasurable expedient methods, the solemn samadhi, and the great liberation gate will suddenly open. If not, immeasurable afflictions and all worldly toils will stand before you like mountains, blocking the path to truth.' (The Chan master) ascended the Dharma seat and declared: 'The ancients said, 'Destroy the limbs, discard intelligence, abandon form and wisdom, and unite with the Great Dao.' At this very moment, tell me, who is this person? Who edited the Book of Poetry and the Book of Documents, and established rituals and music? Do you understand? Does the 'rites' mentioned in the Book of Rites refer only to things like jade and silk? Does the 'music' mentioned in the Book of Music refer only to things like bells and drums?' A monk asked: 'I have heard you say that in the dimness, Duxiu Peak stands tall; in the hazy moonlight, the waters of Letan shine. Isn't this the realm of Baofeng?' The Chan master said: 'If it is the realm of Baofeng, please look carefully.' (The monk) asked: 'What is a person in the realm?' The Chan master said: 'Look at the time when orders are carried out.' (The monk) asked: 'If, as you say, one must understand the principle and not establish one's own rules, then what is your, the abbot's, principle?' The Chan master said: 'You must know that beyond the thousand peaks outside the clouds, there are other spiritual pines with dew, appearing cold.' When it was snowing, a monk asked: 'I won't ask about Bodhidharma (Bodhidharma, the first patriarch of Zen) coming from the West (referring to Bodhidharma coming to China from India), what about the matter of seasonal conditions?' The Chan master said: 'One flake, two flakes, three or four flakes, the snowflakes fall into your eyes, and you still don't understand.' (Chan Master Yuan Yi) passed away on the seventh day of the first month of the Wushen year (1128 AD) of the Jianyan era of Emperor Gaozong of the Song Dynasty. After cremation, relics were obtained, like pearls. The tongue and teeth were not burned. A pagoda was built on the west peak of the temple.
Chan Master Yuan Yi of Shimen, Xiangzhou (Chan Master Yuan Yi was) the son of the Shui family of Tongchuan. (The Chan master) ascended the Dharma seat and declared: 'The assembly of the ten directions gathers together, each learning the Dharma of non-action. This is the place for selecting Buddhas, and those whose minds are empty can pass and return.' Everyone, just like seeing, hearing, feeling, and knowing, which have never been interrupted, how can you talk about the principle of emptiness of mind? Could it be that seeing without seeing, and hearing without hearing, is considered emptiness of mind? Wrong. Could it be that forgetting scheming thoughts, stopping deliberations, and abandoning all dharmas,
銷能所以入玄宗。泯性相而歸法界。為之心空耶。錯。恁么也不得。不恁么也不得。恁么不恁么總不得。未審畢竟作么生。還會么。良久曰。若實無為無不為。天堂地獄長相隨。三尺杖子攪黃河。八臂那吒冷眼窺。無限魚龍盡奔走。捉得循河三腳龜。脫取殼鐵錐錐。吉兇之兆便分輝。借問東村白頭老。吉兇未兆若何為。休休休。古往今來春夏秋。白日騰騰隨分過。更嫌何處不風流。咄 上堂。皓月當空。澄潭無影。紫微轉處夕陽輝。綵鳳歸時天欲曉。碧霄云外。石筍橫空。綠水波中。泥牛駕浪。懷胎玉兔。曉過西岑。抱子金雞。夜棲東嶺。於斯明得。始知夜明簾外。別是家風。空王殿中。聖凡絕跡。且道。作么生是夜明簾外事。還委悉么。正值秋風來入戶。一聲砧杵落誰家 僧問。古鏡未磨時如何。師曰。精靈皺眉。曰磨后如何。師曰。波斯彈指。曰為甚麼如此。師曰。好事不出門 宋高宗紹興丁丑七月二十五日坐寂。火后收舍利。塔于學射山。
東京凈因自覺禪師
青州王氏子幼以儒業。見知于司馬溫公。然事高尚。而無意功名。一旦落髮。從芙蓉游。履踐精密。契悟超絕。出世住大乘。崇德間。詔居凈因 上堂。祖師西來。特唱此事。自是諸人不肯委悉。向外馳求。投赤水以尋珠。詣荊山而覓玉。殊
【現代漢語翻譯】 現代漢語譯本： 銷能所以入玄宗（深刻的佛教哲理）。泯滅性相而歸於法界（宇宙萬物的本源）。認為它是心空嗎？錯了。這樣也不行，那樣也不行，這樣那樣都不行。不知道究竟該怎麼做？明白了嗎？良久之後說：如果真正做到無為而無不為，天堂地獄就永遠相隨。用三尺長的棍子攪動黃河，八臂那吒（佛教護法神）冷眼旁觀。無數魚龍都奔走逃竄，捉到一隻沿著河邊爬行的三腳烏龜。脫下它的甲殼，用鐵錐敲擊，吉兇的預兆就顯現出來。請問東村的白髮老人，在吉兇未顯現之前該怎麼做？算了吧，算了吧，從古到今，春夏秋冬，白天就這樣隨隨便便地過去，還嫌什麼地方不夠風流呢？咄！ 上堂說法。皓月當空，澄澈的潭水沒有倒影。紫微星轉動的地方，夕陽散發光輝。綵鳳歸來的時候，天將要亮了。碧霄云外，石筍橫空。綠水波中，泥牛駕著波浪。懷著胎的玉兔，清晨經過西山。抱著孩子的金雞，夜晚棲息在東邊的山嶺。如果能明白這些，才知道夜明簾外，別有一番景象。空王殿中，聖人凡人都消失了軌跡。那麼，什麼是夜明簾外的事呢？明白了嗎？正值秋風吹進屋裡，一聲搗衣的聲音落在誰家？ 有僧人問：古鏡未磨的時候怎麼樣？禪師說：精靈皺著眉頭。僧人說：磨好以後怎麼樣？禪師說：波斯人彈著手指。僧人說：為什麼會這樣？禪師說：好事不出門。 宋高宗紹興丁丑年（1157年）七月二十五日坐化圓寂。火化后收取捨利，建塔于學射山。
東京凈因自覺禪師 青州王氏的兒子，年幼時以儒學聞名，被司馬溫公賞識。然而他志向高遠，無意于功名。一旦剃度出家，跟隨芙蓉道楷禪師修行。修行精進，領悟超凡。出世后住在開封府大相國寺的大乘殿。崇德年間，奉詔住持凈因寺。上堂說法：祖師西來，特別宣揚這件事，只是大家不肯明白，向外追求，好像到赤水去尋找珍珠，到荊山去尋找玉石，太可惜了。
【English Translation】 English version: 'It eliminates the ability to enter the profound principle. It obliterates the nature and characteristics and returns to the Dharmadhatu (realm of reality). Do you think it is emptiness of mind? Wrong. It is not acceptable this way, nor is it acceptable that way. Neither this way nor that way is acceptable. I don't know what to do after all? Do you understand? After a long pause, he said: If you truly achieve non-action and yet there is nothing that is not done, then heaven and hell will always follow each other. Stir the Yellow River with a three-foot staff, and the eight-armed Nata (Buddhist protector deity) watches with cold eyes. Countless fish and dragons all flee and scatter, catching a three-legged turtle crawling along the river. Take off its shell and tap it with an iron awl, and the omens of good and bad will be revealed. May I ask the old white-haired man in the east village, what should be done before the omens of good and bad appear? Enough, enough, from ancient times to the present, spring, summer, autumn, and winter, the days pass by casually, what more do you dislike about not being romantic enough? Tut!' Ascending the hall to preach. The bright moon hangs in the sky, and the clear pool has no reflection. Where the Ziwei star turns, the setting sun shines. When the colorful phoenix returns, the sky is about to dawn. Beyond the blue sky, stone bamboo shoots stand horizontally. In the green water waves, a mud cow rides the waves. A jade rabbit carrying a fetus, passes the western peak in the morning. A golden rooster holding its chicks, roosts on the eastern ridge at night. If you can understand these, you will know that beyond the night-shining curtain, there is a different scene. In the Kongwang (Buddha) Hall, saints and mortals have disappeared without a trace. So, what is the matter beyond the night-shining curtain? Do you understand? It is just when the autumn wind blows into the house, the sound of a pestle falls into whose home? A monk asked: What is it like when the ancient mirror has not been polished? The master said: The spirit frowns. The monk said: What is it like after polishing? The master said: The Persian snaps his fingers. The monk said: Why is it like this? The master said: Good deeds do not go out the door. The Song Emperor Gaozong passed away on the 25th day of the seventh month of the Dingchou year of Shaoxing (1157 AD). After cremation, the relics were collected and a pagoda was built on Xueshe Mountain.
Zen Master Ziyue of Jingyin Temple in Tokyo The son of the Wang family in Qingzhou, he was known for his Confucian studies in his youth and was appreciated by Sima Wengong. However, he had lofty ambitions and no intention of pursuing fame and fortune. Once he shaved his head and became a monk, following Zen Master Furong Daokai. He practiced diligently and had extraordinary insights. After entering the world, he lived in the Mahayana Hall of the Great Xiangguo Temple in Kaifeng. During the Chongde period, he was ordered to preside over Jingyin Temple. Ascending the hall to preach: The patriarch came from the West, especially to proclaim this matter, but everyone is unwilling to understand it and seeks externally, like going to Chishui to find pearls and to Jingshan to find jade, which is a pity.
不知。從門入者。不是家珍。認影迷頭。豈非大錯。直得宗門提唱。體寂無依。念異不生。古今無間。森羅萬象。觸目家風。鳥道遼空。不妨舉步。金雞報曉。丹鳳翱翔。玉樹花開。枯枝結子。祇有太陽門下。日日三秋。明月堂前。時時九夏。要會么。無影樹垂寒澗月。海潮東注斗移西。
西京天寧禧誧禪師
蔡州宋氏子。初住韶山。次遷天寧丹霞。上堂。韶山近日沒巴鼻。眼裡聞聲鼻嘗味。有時一覺到天明。不在床上不落地。大眾且道。在甚麼處。諸人於斯下得一轉語。非唯救得韶山。亦乃不孤行腳。其或未然。三級浪高魚化龍。癡人猶戽夜塘水 問如何是君。師曰。宇宙無雙日。乾坤祇一人。曰如何是臣。師曰。德分明主化。道契物情機。曰如何是臣向君。師曰。赤心歸舜日。盡節報堯天。曰如何是君視臣。師曰。元眸凝不瞬。妙體鑒旁來。曰如何是君臣道合。師曰。帳符尊賤隔。潛信往來通 宋徽宗政和乙未九月四日。忽召主事。令以楮囊分而為四。眾僧童行常住津迷各一。既而復曰。丹霞有個公案。從來推倒扶起。今朝普示諸人。且道。是個甚底。顧視左右曰。會么。曰不會。師曰。偉哉大丈夫。不會末後句。遂就寢右脅而化。
長安崇寧大用齊璉禪師
潼川中江牟氏子。十三落髮
【現代漢語翻譯】 現代漢語譯本： 不知道。從門進入的，不是家裡的珍寶。把影子當成頭，豈不是大錯特錯。值得禪宗提倡，體悟寂靜無所依傍，念頭差異不生起，古今沒有間隔。森羅萬象，觸目都是家風。鳥道遼闊空曠，不妨舉步前行。金雞報曉，丹鳳翱翔，玉樹花開，枯枝結果。只有太陽門下，日日都是三秋之景，明月堂前，時時都是九夏之景。想要領會嗎？無影樹垂掛寒澗之月，海潮向東流去斗星西移。
西京天寧禧誧禪師 蔡州宋氏之子。最初住在韶山，後來遷到天寧丹霞。上堂時說：『韶山近日沒有把柄可抓，用眼睛聽聲音，用鼻子嘗味道。有時一覺睡到天亮，不在床上也不在地上。』各位說，在什麼地方？諸位如果能在這裡說出一句轉語，不僅能救韶山，也能不辜負自己行腳參訪。如果不能，就像三級浪高魚化龍，癡人還在夜裡用水車舀水。 有人問：『什麼是君？』 師父說：『宇宙無雙日，乾坤只一人。』（君：君主） 問：『什麼是臣？』 師父說：『德行分明受明主教化，道義契合萬物之情理。』（臣：臣子） 問：『什麼是臣向君？』 師父說：『赤誠之心歸向舜日，竭盡忠節報效堯天。』 問：『什麼是君視臣？』 師父說：『目光凝聚不轉瞬，精妙之體鑑察四方。』 問：『什麼是君臣道合？』 師父說：『帳符尊貴與卑賤有別，秘密資訊往來相通。』 宋徽宗政和乙未年（1115年）九月四日，忽然召集主事，命令用楮囊分成四份，眾僧、童行、常住、津迷各一份。之後又說：『丹霞有個公案，從來都是推倒又扶起，今天普示給大家。』各位說，這是什麼？顧視左右說：『會嗎？』回答說：『不會。』師父說：『偉哉大丈夫，不會末後句。』於是就寢，右脅而化。
長安崇寧大用齊璉禪師 潼川中江牟氏之子，十三歲出家。
【English Translation】 English version: I do not know. Those who enter through the gate are not family treasures. To mistake a shadow for the head is surely a great error. It is worthy of the Chan school's advocacy: to realize the stillness that has no reliance, to not generate differing thoughts, there is no gap between ancient and modern times. The myriad phenomena, everything that meets the eye is the family style. The bird path is vast and empty, one may as well take a step forward. The golden rooster crows at dawn, the red phoenix soars, the jade tree blossoms, and the withered branches bear fruit. Only under the sun's gate, every day is like the third month of autumn; before the bright moon hall, every moment is like the ninth month of summer. Do you want to understand? The shadowless tree hangs over the cold stream's moon, the sea tide flows east, and the Dipper star moves west.
Chan Master Xi Bu of Tianning Temple in Xijing He was a son of the Song family of Caizhou. He first resided at Shaoshan, then moved to Tianning Danxia. In his Dharma talk, he said: 'Shaoshan has recently had nothing to grasp, hearing sounds with the eyes and tasting flavors with the nose. Sometimes I sleep until dawn, neither on the bed nor on the ground.' Everyone, tell me, where is it? If you can say a turning phrase here, you will not only save Shaoshan but also not betray your pilgrimage. If not, it is like the three-level waves are high and the fish transforms into a dragon, and a foolish person is still scooping water from the night pond. Someone asked: 'What is the ruler?' The master said: 'The universe has no equal sun, heaven and earth have only one person.' (君: ruler, monarch) Asked: 'What is the minister?' The master said: 'Virtue clearly receives the enlightenment of the wise ruler, and the Dao accords with the emotions of all things.' (臣: minister, subject) Asked: 'What is the minister facing the ruler?' The master said: 'A sincere heart returns to the sun of Shun, and exhausts loyalty to repay the heaven of Yao.' Asked: 'What is the ruler looking at the minister?' The master said: 'The original eyes are focused and unblinking, and the wonderful body observes all around.' Asked: 'What is the union of the way of ruler and minister?' The master said: 'The symbols of authority separate the noble and the lowly, and secret messages pass back and forth.' On the fourth day of the ninth month of the Yiwei year (1115) of the Zhenghe reign of Emperor Huizong of Song, he suddenly summoned the head monk and ordered that paper bags be divided into four parts, one each for the monks, novices, permanent residents, and those who were confused. Then he said: 'Danxia has a public case, which has always been pushed down and then raised up again. Today, I show it to everyone.' Everyone, tell me, what is it? He looked around and said: 'Do you understand?' They replied: 'No.' The master said: 'Great indeed is the great man, who does not understand the final phrase.' Then he lay down on his right side and passed away.
Chan Master Qi Lian of Dayong Temple in Changan He was a son of the Mu family of Zhongjiang, Tongchuan. He left home at the age of thirteen.
。逾歲游成都。依講席。頃嘆曰。棄家為大事。茲紙上語爾。畫日月。豈有光明耶。棄之訪斷臂道者。復謁五祖演。真如喆。百丈肅。晦堂心。有自太陽來者。舉芙蓉示眾語。遂往從之。一日聞板聲大悟。後命分座說法。蓉謂人曰。璉首座。牛行虎視。異日弘吾道決矣。后居崇寧 上堂。清虛之理。佛祖同歸。畢竟無身。聖凡一體。理則如是。滿目森羅事作么生。纖塵絕際。渠儂有眼。豈在旁窺。官不容針。私通車馬。若到恁么田地。始可隨機受用。信手拈來。妙應無方。當風元路。直得金針錦縫。線腳不彰。玉殿寶階。珠簾未卷。正當此時。且道。是甚麼人境界。古渡秋風寒颯颯。蘆花紅蓼滿江灣 師俄示疾。語主事僧。為我置一籃輿。吾將有所適。遲明起趺坐。書偈。泊然而寂。當宋高宗紹興乙丑十一月四日也。后六日火浴。得舍利百餘粒。皆具五色。壽七十三。臘六十。
潼川府梅山己禪師
僧問。如何是法身邊事。師曰。枯木糝花不犯春。曰如何是法身向上事。師曰。石女不妝眉。
福州普賢善秀禪師
僧問。如何是正中偏。師曰。龍吟初夜后。虎嘯五更前。曰如何是偏中正。師曰。輕煙籠皓月。薄霧鎖寒巖。曰如何是正中來。師曰。松瘁何曾老。花開滿未萌。曰如何是兼中至。師
【現代漢語翻譯】 現代漢語譯本： 一年多后，他遊歷到成都，依附於講席。不久感嘆道：『拋棄家庭是件大事，如今卻只是紙上談兵罷了。在紙上畫太陽和月亮，哪裡會有光明呢？』於是離開講席，去拜訪斷臂的道者，又相繼拜謁了五祖法演（1024-1104），真如喆，百丈懷海，晦堂祖心。有從太陽寺來的人，舉起芙蓉道楷的開示向大眾宣講，於是前往追隨他。一天，聽到打板的聲音，大徹大悟。後來芙蓉道楷命令他分座說法，芙蓉道楷對人說：『璉首座，有牛的穩健和虎的威猛，將來弘揚我的道，一定是他了。』
後來居住在崇寧寺，上堂說法：『清虛的道理，佛和祖師都歸於此。畢竟是無身的，聖人和凡人本為一體。道理是這樣，但滿眼所見森羅萬象的事情又該如何呢？纖塵不染的境界，他是有眼睛的，難道會在旁邊窺視嗎？官府不能容納針，私下卻能通行車馬。如果到了這樣的田地，才可以隨機應變，信手拈來，妙用無窮。當風的道路，可以直接用金針錦線縫合，不露痕跡。玉殿寶階，珠簾未卷，正在這個時候，且說，這是什麼人的境界？古老的渡口秋風寒冷蕭瑟，蘆花紅蓼開滿了江灣。』
禪師不久示疾，告訴主事僧：『為我準備一頂竹轎，我將要去個地方。』第二天早晨起來，跏趺而坐，寫下偈語，安詳寂滅。時間是宋高宗紹興十一年（1141）十一月四日。六天後火化，得到舍利一百多粒，都呈現五種顏色。享年七十三歲，僧臘六十年。
潼川府梅山己禪師
有僧人問：『什麼是法身邊的事務？』禪師說：『枯木上點綴花朵，不冒犯春天的氣息。』僧人問：『什麼是法身向上之事？』禪師說：『石女不梳妝打扮。』
福州普賢善秀禪師
有僧人問：『如何是正中偏？』禪師說：『龍吟發生在夜晚之後，虎嘯發生在五更之前。』問：『如何是偏中正？』禪師說：『輕煙籠罩著皎潔的月亮，薄霧鎖住寒冷的巖石。』問：『如何是正中來？』禪師說：『松樹即使凋零也未曾衰老，花朵盛開卻還未萌芽。』問：『如何是兼中至？』禪師說：
【English Translation】 English version: More than a year later, he traveled to Chengdu and attached himself to a lecturing seat. Soon he sighed, 'Abandoning the family is a major event, but now it's just talk on paper. Drawing the sun and moon on paper, where would there be light?' So he left the lecturing seat to visit the arm-severed Daoist, and successively visited Wuzu Fayan (1024-1104), Zhenru Zhe, Baizhang Huaihai, and Huitang Zuxin. Someone from the Sun Temple raised Fuyong Daokai's instruction to preach to the public, so he went to follow him. One day, hearing the sound of the board, he had a great enlightenment. Later, Fuyong Daokai ordered him to share the seat and preach. Fuyong Daokai said to people, 'Chief Monk Lian, with the steadiness of an ox and the might of a tiger, he will surely promote my Dao in the future.'
Later, residing in Chongning Temple, he ascended the hall and said, 'The principle of purity and emptiness, Buddhas and Patriarchs all return to this. After all, it is without a body, and saints and mortals are one entity. The principle is like this, but what about the myriad things seen in the eyes? In the realm of being free from even the slightest dust, he has eyes, would he be peeking from the side? The government cannot tolerate a needle, but private traffic can pass carriages and horses. If one reaches such a state, then one can adapt to circumstances, pick up things at will, and have infinite wonderful uses. On the windy road, one can directly sew with golden needles and brocade threads, without leaving a trace. The jade palace and precious steps, the pearl curtain not yet rolled up, at this very moment, tell me, what kind of person's realm is this? The autumn wind at the ancient ferry is cold and bleak, and reeds and red smartweed fill the river bay.'
The Zen master soon showed signs of illness and told the monk in charge, 'Prepare a bamboo sedan for me, I am going somewhere.' The next morning, he got up, sat in the lotus position, wrote a verse, and passed away peacefully. The time was the eleventh year of Shaoxing (1141) of Emperor Gaozong of the Song Dynasty, November 4th. Six days later, he was cremated and obtained more than a hundred relics, all showing five colors. He lived to be seventy-three years old, with sixty years of monastic life.
Zen Master Meishan Ji of Tongchuan Prefecture
A monk asked, 'What are the affairs beside the Dharmakaya (Dharma body)?' The Zen master said, 'Dead trees adorned with flowers do not offend the spring.' The monk asked, 'What is the matter of the Dharmakaya moving upwards?' The Zen master said, 'A stone woman does not put on makeup.'
Zen Master Puxian Shanxiu of Fuzhou
A monk asked, 'What is the center within the side?' The Zen master said, 'The dragon's roar occurs after night, the tiger's roar occurs before the fifth watch.' Asked, 'What is the side within the center?' The Zen master said, 'Light smoke envelops the bright moon, thin mist locks the cold rock.' Asked, 'What comes from the center?' The Zen master said, 'The pine tree, even withered, has never aged, the flowers bloom but have not yet sprouted.' Asked, 'What arrives in the combination?' The Zen master said:
曰。猿啼音莫辨。鶴唳響難明。曰如何是兼中到。師曰。撥開云外路。脫去月明前。
襄州鹿門法燈禪師
成都劉氏子。依大慈寶范為僧。俾聽華嚴。得其要。棄謁芙蓉楷。楷問。如何是空劫已前自己。師于言下。心跡泯然。從容進曰。靈然一句超群像。迥出三乘不假修。楷撫而印之。開法鹿門 僧問。虛元不犯。寶鑑光寒時如何。師曰。掘地深埋 問如何是逍遙物外底人。師曰。遍身紅爛。不可扶持 大觀初。楷謫淄州。師隨之。道俗高其義。太守舉太平興國院以居之。楷還止太湖。師猶從之。楷令其還。七年解院。名聞天子。詔住鹿門政和寺。會改為觀。師以廬山東林寺言。寺得以全。既至漢上。郡將。諷諸山辦金帛。詣京師作千道齋。師笑曰。童牙事佛。有死無二。茍非風狂失心。輒以十方信物。干媚道士耶。郡將。愧其言而止。天下諸山。聞而壯之 靖康年。金人復入寇。師謝遣學徒。杜門而已。或曰。朝廷軍旅。何預林下人。師熟視曰。河潤九里。漸洳者三百步。木仆千仞。蹂踐者一寸草。豈有中原失守。而吾輩獨得寧逸耶。中夜安坐。誡弟子。皆宗門大事。泊然而逝。壽五十三。臘三十。塔全身於山口別墅慧定塔之東。
建昌軍資聖南禪師
聖節上堂。顧視左右曰。諸人還知么
【現代漢語翻譯】 現代漢語譯本 問：猿猴的啼叫聲難以分辨，仙鶴的鳴叫聲也難以聽清，那麼，什麼是兼顧兩者的方法呢？ 禪師回答：撥開雲層之外的道路，脫離月光照耀之前。
襄州鹿門法燈禪師
是成都劉氏之子，依從大慈寶范出家為僧，寶范讓他聽講《華嚴經》，法燈禪師領會了其中的要義。之後他辭別寶范去拜謁芙蓉楷禪師。芙蓉楷問：什麼是空劫（世界開始之前的混沌時期）以前的自己？法燈禪師在聽聞此問的當下，心念和行跡都消失了。從容地進言道：靈然的一句話超越了萬象，迥然超出聲聞、緣覺、菩薩三乘，不假借任何修行。芙蓉楷撫摸著他，印可了他的見解。之後法燈禪師在鹿門開法。有僧人問：虛空的本元沒有被觸犯，寶鑑的光芒清冷寒冽的時候，是怎樣的？法燈禪師說：深深地挖掘土地將它埋藏起來。問：什麼是逍遙於事物之外的人？法燈禪師說：遍身紅腫潰爛，無法扶持。
大觀初年（1107年），芙蓉楷被貶謫到淄州，法燈禪師跟隨他前往。當地的僧人和俗人都敬重他的道義。太守將太平興國院讓給他居住。芙蓉楷返回后住在太湖，法燈禪師仍然跟隨他。芙蓉楷讓他回去。七年後，法燈禪師離開了太平興國院，他的名聲傳到了天子的耳中，皇帝下詔讓他住持鹿門政和寺。後來政和寺被改為道觀。法燈禪師以廬山東林寺的遭遇為例勸諫，政和寺因此得以保全。到漢上后，郡將勸說各山寺院準備金帛，到京師做千道齋。法燈禪師笑著說：我童年時就侍奉佛，至死都不會改變。除非是瘋癲喪失心智，才會用十方信眾的供養之物，去諂媚道士吧？郡將因為他的話感到慚愧而停止了行動。天下各地的寺院聽聞此事後都讚賞他的氣節。
靖康年間（1126-1127年），金人再次入侵。法燈禪師辭退了學徒，閉門不出。有人說：朝廷的軍隊征戰，和山林中的修行人有什麼關係呢？法燈禪師仔細地看著他說：河流滋潤九里土地，漸漸被浸濕的就有三百步；大樹倒下千仞，被踐踏的就有一寸草。難道會有中原失守，而我們這些人卻能獨自安寧逸樂的事情嗎？半夜，法燈禪師安然端坐，告誡弟子們，都是宗門的大事。然後安詳地去世了，享年五十三歲，僧臘三十年。全身被安葬在山口別墅慧定塔的東邊。
建昌軍資聖南禪師
聖節上堂，環顧左右說：各位還知道嗎？
English version He said: 'The sound of monkeys crying is difficult to distinguish, and the cry of cranes is hard to discern. What is the way to encompass both?' The master said: 'Clear the path beyond the clouds, and shed what is before the moonlight.'
Chan Master Fadeng of Luming Mountain, Xiangzhou
He was a son of the Liu family of Chengdu. He became a monk under Daci Baofan, who had him listen to the Avatamsaka Sutra. He grasped its essence. Later, he bid farewell to Baofan to visit Furong Kai. Kai asked, 'What is the self before the empty kalpa (the chaotic period before the world began)?' Upon hearing this, the master's mind and traces vanished. He calmly advanced, saying, 'A single word of spiritual clarity transcends all phenomena, standing far beyond the Three Vehicles, requiring no cultivation.' Kai stroked him and affirmed his understanding. He then opened the Dharma at Luming. A monk asked, 'When the void's origin is not violated and the jewel mirror's light is cold, what is it like?' The master said, 'Bury it deep in the ground.' He asked, 'What is a person who roams beyond things?' The master said, 'Covered in red sores, unable to be supported.'
In the early years of Daguan (1107 AD), Kai was demoted to Zizhou, and the master followed him. The local monks and laypeople respected his righteousness. The prefect offered him the Taiping Xingguo Monastery to reside in. After Kai returned and stayed at Taihu Lake, the master still followed him. Kai ordered him to return. Seven years later, the master left the monastery, and his fame reached the emperor's ears. The emperor issued an edict for him to reside at the Zhenghua Monastery on Luming Mountain. Later, the monastery was converted into a Taoist temple. The master used the example of Donglin Monastery on Lushan Mountain to advise, and the Zhenghua Monastery was thus preserved. After arriving at Hanshang, the prefect urged the monasteries on the mountains to prepare gold and silk to hold a thousand Taoist retreats in the capital. The master laughed and said, 'I have served the Buddha since childhood and will not change until death. Unless I am mad and have lost my mind, I would never use the offerings of the ten directions to flatter Taoists.' The prefect was ashamed of his words and stopped his actions. The monasteries throughout the land praised his integrity upon hearing of this.
During the Jingkang era (1126-1127 AD), the Jin people invaded again. The master dismissed his students and closed his doors. Someone said, 'What does the court's military campaign have to do with the practitioners in the mountains?' The master looked at him carefully and said, 'If a river nourishes nine miles of land, three hundred steps will gradually be soaked; if a thousand-foot tree falls, even an inch of grass will be trampled. How can the Central Plains be lost while we alone enjoy peace and tranquility?' In the middle of the night, the master sat peacefully, admonished his disciples, and spoke of the great matters of the school. Then he passed away peacefully, at the age of fifty-three, with thirty years as a monk. His whole body was buried east of the Huiding Pagoda in the Yamaguchi Villa.
Chan Master Zisheng of Nanchang Army
On the holy day, he ascended the hall, looked around, and said, 'Do you all know?'
【English Translation】 English version He said: 'The sound of monkeys crying is difficult to distinguish, and the cry of cranes is hard to discern. What is the way to encompass both?' The master said: 'Clear the path beyond the clouds, and shed what is before the moonlight.'
Chan Master Fadeng of Luming Mountain, Xiangzhou
He was a son of the Liu family of Chengdu. He became a monk under Daci Baofan, who had him listen to the Avatamsaka Sutra. He grasped its essence. Later, he bid farewell to Baofan to visit Furong Kai. Kai asked, 'What is the self before the empty kalpa (the chaotic period before the world began)?' Upon hearing this, the master's mind and traces vanished. He calmly advanced, saying, 'A single word of spiritual clarity transcends all phenomena, standing far beyond the Three Vehicles, requiring no cultivation.' Kai stroked him and affirmed his understanding. He then opened the Dharma at Luming. A monk asked, 'When the void's origin is not violated and the jewel mirror's light is cold, what is it like?' The master said, 'Bury it deep in the ground.' He asked, 'What is a person who roams beyond things?' The master said, 'Covered in red sores, unable to be supported.'
In the early years of Daguan (1107 AD), Kai was demoted to Zizhou, and the master followed him. The local monks and laypeople respected his righteousness. The prefect offered him the Taiping Xingguo Monastery to reside in. After Kai returned and stayed at Taihu Lake, the master still followed him. Kai ordered him to return. Seven years later, the master left the monastery, and his fame reached the emperor's ears. The emperor issued an edict for him to reside at the Zhenghua Monastery on Luming Mountain. Later, the monastery was converted into a Taoist temple. The master used the example of Donglin Monastery on Lushan Mountain to advise, and the Zhenghua Monastery was thus preserved. After arriving at Hanshang, the prefect urged the monasteries on the mountains to prepare gold and silk to hold a thousand Taoist retreats in the capital. The master laughed and said, 'I have served the Buddha since childhood and will not change until death. Unless I am mad and have lost my mind, I would never use the offerings of the ten directions to flatter Taoists.' The prefect was ashamed of his words and stopped his actions. The monasteries throughout the land praised his integrity upon hearing of this.
During the Jingkang era (1126-1127 AD), the Jin people invaded again. The master dismissed his students and closed his doors. Someone said, 'What does the court's military campaign have to do with the practitioners in the mountains?' The master looked at him carefully and said, 'If a river nourishes nine miles of land, three hundred steps will gradually be soaked; if a thousand-foot tree falls, even an inch of grass will be trampled. How can the Central Plains be lost while we alone enjoy peace and tranquility?' In the middle of the night, the master sat peacefully, admonished his disciples, and spoke of the great matters of the school. Then he passed away peacefully, at the age of fifty-three, with thirty years as a monk. His whole body was buried east of the Huiding Pagoda in the Yamaguchi Villa.
Chan Master Zisheng of Nanchang Army
On the holy day, he ascended the hall, looked around, and said, 'Do you all know?'
。夜明簾外之主。萬化不渝。琉璃殿上之尊。四臣不昧。端拱而治。不令而行。壽逾百億須彌。化洽大千沙界。且道。正恁么時。如何行履。野老不知黃屋貴。六街慵聽靜鞭聲。
瑞州洞山微禪師
上堂。日暖風和柳眼青。冰消魚躍浪花生。當鋒妙得空王印。半夜崑崙戴雪行。僧問。如何是默默相應底事。師曰。啞子吃苦瓜。
太傅高世則居士
字仲貽。號無功。初參芙蓉楷。求指心要。楷令去其所重。扣己而參。一日忽造微密。呈偈曰。懸崖撒手任縱橫。大地虛空自坦平。照壑輝巖不借月。庵前別有一簾明。
大洪恩禪師法嗣
隨州大洪守遂禪師
遂寧章氏子。二十七得度。遂南遊。參玉泉勤。次參大洪。才展具。忽一小蟲飛墮于地。引手拂之。豁然大悟。後繼席。宋重和戊戌。徽宗賜號凈嚴。俄遷水南。建炎丁未。退止德安𡾇山。紹興乙卯。還大洪 上堂。召眾曰。一拳拳倒黃鶴樓。一踏踏翻鸚鵡洲。慣向高樓驟玉馬。曾於急水打金毬。然雖恁么。爭奈有五色絲絳繫手腳。三鑐金鎖鎖咽喉。直饒錘碎金鎖。割斷絲絳。須知更有一重礙汝在。且道。如何是那一重。還會么。善吉維摩談不到。目蓮鹙子看如盲 上堂。舉李刺史問藥山何姓。山曰正是時。李罔測。乃問院主
。某甲適來問長老何姓。答道正是時。的當是姓甚麼。主曰祇是姓韓。山聞曰。若六月對他。便道姓熱也。又巖頭問講僧。見說大德會教。是否。曰不敢。巖頭舉拳曰。是甚麼教。曰是權教。頭曰苦哉。我若展腳問你。不可道是腳教也。師曰。奇怪二老宿。有殺人刀。有活人劍。一轉語似石上栽花。一轉語似空中掛劍。當時若無後語。達磨一宗。掃土而盡。諸人要見二老宿么。寧可截舌。不犯國諱 師于紹興丁卯三月。示疾而化。塔于本山。
青原下十三世
丹霞淳禪師法嗣
真州長蘆真歇清了禪師
左綿雍氏子。襁褓入寺見佛。喜動眉睫。咸異之。年十八。試法華得度。往成都大慈。習經論。領大意。出蜀至沔漢。扣丹霞淳之室。淳問。如何是空劫已前自己。師擬對。淳曰。你鬧在。且去。一日登缽盂峰。豁然契悟。徑歸侍立。淳掌曰。將謂你知有。師欣然拜之。翌日淳上堂曰。日照孤峰翠。月臨溪水寒。祖師元妙訣。莫向寸心安。便下座。師直前曰。今日昇座。更瞞某不得也。淳曰。你試舉我今日昇座看。師良久。淳曰。將謂你瞥地。師便出。后游五臺。之京師。浮汴。直抵長蘆。謁祖照。一語契投。命為侍者。逾年分座。未幾。照稱疾退閑。命師繼席。學者如歸。宋高宗建炎末。游四
【現代漢語翻譯】 現代漢語譯本 某甲正好來問長老的姓氏，（長老）回答說『正是時』。問：『的當』是姓什麼？（長老）說：『只是姓韓。』山聞說：『如果六月問他，便說姓熱了。』又有巖頭問講經的和尚：『聽說大德你會教，是嗎？』（和尚）回答說：『不敢當。』巖頭舉起拳頭說：『是什麼教？』（和尚）說：『是權教。』巖頭說：『苦啊！我如果伸出腳問你，可不能說是腳教啊！』師（指本文作者）說：『奇怪啊，這兩位老宿，有殺人的刀，有活人的劍。一句轉語像在石頭上栽花，一句轉語像在空中掛劍。當時如果沒有後來的話語，達磨（Bodhidharma，禪宗始祖）一宗，就被掃地而盡了。』各位想要見這兩位老宿嗎？寧可截斷舌頭，也不要觸犯國家的禁忌。 師于紹興丁卯年（1147年）三月，示疾而圓寂，塔葬在本山。
青原下十三世
丹霞淳禪師法嗣
真州長蘆真歇清了禪師
（禪師是）左綿雍氏的兒子。還在襁褓中被抱入寺廟見到佛像，就喜形於色。大家都覺得奇異。十八歲時，通過了《法華經》的考試得以出家。前往成都大慈寺，學習經論，領會其大意。離開四川到達沔漢，拜訪丹霞淳禪師的住所。丹霞淳問：『什麼是空劫（kalpa，佛教時間概念，指極長的時間）以前的自己？』（禪師）剛要回答，丹霞淳說：『你吵鬧什麼？先去吧。』一天，（禪師）登上缽盂峰，忽然開悟。直接回去侍立在（丹霞淳）身邊。丹霞淳打了他一掌說：『還以為你知道了。』（禪師）欣然拜謝。第二天，丹霞淳上堂說法說：『陽光照耀著孤峰，一片翠綠；月光照臨溪水，一片寒冷。祖師最玄妙的訣竅，不要在寸心裡安放。』說完便下座。（禪師）直接上前說：『今天您升座說法，再也瞞不過我了。』丹霞淳說：『你試著舉出我今天升座說法的內容看看。』（禪師）沉默良久。丹霞淳說：『還以為你一下子就明白了。』（禪師）便離開了。後來遊歷五臺山，前往京師，漂浮在汴河上，直接到達長蘆寺，拜見祖照禪師，一句話就意氣相投，被任命為侍者。過了一年多分座說法。不久，祖照稱病退隱，命（禪師）繼承住持之位。學者們像歸家一樣前來學習。宋高宗建炎末年（1130年左右），遊歷了二
【English Translation】 English version A certain person came to ask the Elder's surname. (The Elder) replied, 'Precisely this time.' (The person) asked, 'What exactly is the surname of 'this time'?' The master said, 'It is just Han.' Shanwen said, 'If you ask him in June, he will say the surname is Hot.' Also, Yantou asked a sutra-lecturing monk, 'I hear that you, Great Virtue, understand the teachings. Is that so?' (The monk) replied, 'I dare not claim that.' Yantou raised his fist and said, 'What teaching is this?' (The monk) said, 'It is expedient teaching (upaya, a teaching method).' Yantou said, 'How bitter! If I stretched out my foot and asked you, you couldn't say it was foot teaching!' The Master (referring to the author of this text) said, 'Strange, these two old masters have a sword that kills and a sword that gives life. One turning phrase is like planting flowers on a stone; the other is like hanging a sword in the air. If there had been no later words at that time, the lineage of Bodhidharma (達磨, the first patriarch of Zen Buddhism) would have been swept away completely.' Do you all want to see these two old masters? It is better to cut off your tongues than to violate the national taboo. The Master passed away due to illness in the third month of the Shaoxing Dingmao year (紹興丁卯, 1147) and was buried in a stupa on this mountain.
Thirteenth Generation under Qingyuan
Dānxiá Chún (丹霞淳) Zen Master's Dharma Heir
Zhēnxiē Qīngliǎo (真歇清了) Zen Master of Chánglú (長蘆) Temple in Zhēn Prefecture
(The Zen Master) was the son of the Yōng family of Zuomian. As an infant, when he was carried into the temple and saw the Buddha image, his eyebrows moved with joy. Everyone considered it extraordinary. At the age of eighteen, he passed the examination on the Lotus Sutra and was ordained. He went to Daci Temple (大慈寺) in Chengdu to study the sutras and treatises, grasping their main meaning. Leaving Sichuan, he arrived at Mianhan and visited the residence of Dānxiá Chún (丹霞淳) Zen Master. Dānxiá Chún asked, 'What is your self before the empty kalpa (空劫, kalpa, a Buddhist concept of time, referring to an extremely long period)?' As (the Zen Master) was about to answer, Dānxiá Chún said, 'What are you making a fuss about? Go away for now.' One day, (the Zen Master) climbed Bōyú Peak (缽盂峰) and suddenly attained enlightenment. He went straight back to stand in attendance. Dānxiá Chún slapped him and said, 'I thought you knew something.' (The Zen Master) gratefully bowed. The next day, Dānxiá Chún ascended the Dharma hall and said, 'The sun shines on the solitary peak, green and lush; the moon shines on the stream, cold and clear. The ancestral master's profound secret should not be placed in the inch of the heart.' Then he descended from the seat. (The Zen Master) went straight forward and said, 'Today you ascended the seat, you can no longer hide anything from me.' Dānxiá Chún said, 'Try to explain what I said when I ascended the seat today.' (The Zen Master) remained silent for a long time. Dānxiá Chún said, 'I thought you would understand it in an instant.' (The Zen Master) then left. Later, he traveled to Mount Wutai, went to the capital, floated on the Bian River, and arrived directly at Chánglú Temple (長蘆寺), where he met Zǔzhào (祖照) Zen Master. They immediately resonated with each other, and he was appointed as an attendant. After more than a year, he was given a separate seat to teach. Soon after, Zǔzhào claimed illness and retired, ordering (the Zen Master) to succeed him as abbot. Scholars came to study like returning home. At the end of the Jianyan era (建炎, around 1130) of Emperor Gaozong of the Song Dynasty, he traveled to two
明。主補陀。臺之天封。閩之雪峰。詔住育王。徙溫州龍翔。杭之徑山。慈寧皇太后。命開山皋亭崇先 上堂。我于先師一掌下。伎倆俱盡。覓個開口處不可得。如今還有恁么快活不徹底漢么。若無。銜鐵負鞍。各自著便 上堂。久默斯要。不務速說。釋迦老子。待要款曲賣弄。爭奈未出母胎。已被人覷破。且道。覷破個甚麼。瞞雪峰不得 上堂。上孤峰頂。過獨木橋。驀直恁么行。猶是時人腳高腳低處。若見得徹。不出戶身遍十方。未入門常在屋裡。其或未然。趁涼般取一轉柴 上堂。道得第一句。不被拄杖子瞞。識得拄杖子。猶是途路中事。作么生是到地頭一句 上堂。處處覓不得。祇有一處不覓自得。且道。是那一處。良久曰。賊身已露 上堂。口邊白醭去。始得入門。通身紅爛去。方知有門裡事。更須知有不出門底。乃曰。喚甚麼作門 僧問。三世諸佛。向火焰里。轉大法輪。還端的也無。師大笑曰。我卻疑著。曰和尚為甚麼卻疑著。師曰。野花香滿路。幽鳥不知春 問不落風彩。還許轉身也無。師曰。石人行處不同功。曰向上事作么生。師曰。妙在一漚前。豈容千聖眼。僧禮拜。師曰。祇恐不恁么 師一日入廚。看煮麵次。忽桶底脫。眾皆失聲曰。可惜許。師曰。桶底脫自合歡喜。因甚麼卻煩惱。僧曰。和
【現代漢語翻譯】 現代漢語譯本 明朝（1368-1644）。主補陀（普陀山）。臺州天封寺。福建雪峰寺。奉詔住持育王寺。后遷往溫州龍翔寺。杭州徑山寺。慈寧皇太后命其開山皋亭崇先寺。上堂：我于先師一掌之下，伎倆全部用盡，想找個開口處都找不到。如今還有這樣痛快淋漓、不徹底的人嗎？如果沒有，那就銜鐵負鞍，各自方便行事。上堂：長久沉默是關鍵，不要急於表達。釋迦老子，想要委婉賣弄，無奈還在母胎中，就已經被人看穿。那麼，看穿了什麼呢？瞞不過雪峰寺。上堂：登上孤峰頂，走過獨木橋，逕直這樣走，還是世人腳高腳低的地方。如果看得透徹，不出家門就能遍及十方，未入門時常在屋裡。如果不是這樣，趁涼快搬一轉柴。上堂：說得出第一句，不被拄杖子矇蔽。認識拄杖子，還是路途中的事。怎樣才是到達目的地的一句？上堂：處處尋找不得，只有一處不尋找自然得到。那麼，是哪一處？良久說：賊身已經暴露。上堂：去掉口邊的白醭，才能入門。全身紅爛，才知道有門裡的事。更要知道有不出門的道理。於是說：叫什麼作門？僧人問：三世諸佛，在火焰里，轉大法輪，是真的嗎？師父大笑說：我卻懷疑著。僧人說：和尚為什麼卻懷疑著？師父說：野花香滿路，幽鳥不知春。問：不落風彩，還允許轉身嗎？師父說：石人行走之處不同功。說：向上之事怎麼樣？師父說：妙在一漚之前，豈容千聖眼。僧人禮拜。師父說：只恐怕不是這樣。師父一日進入廚房，看煮麵，忽然桶底脫落，眾人都失聲說：太可惜了。師父說：桶底脫落自然應該歡喜，為什麼反而煩惱？僧人說：和
【English Translation】 English version Ming Dynasty (1368-1644). He presided over Putuo (Mount Putuo). Tianfeng Temple in Taizhou. Xuefeng Temple in Fujian. He was ordered to reside at Yuwang Temple. Later, he moved to Longxiang Temple in Wenzhou. Jingshan Temple in Hangzhou. Empress Dowager Cining ordered him to establish Chongxian Temple in Gaoting. Ascending the hall: Under the first master's palm, all my skills were exhausted, and I couldn't find a place to speak. Are there still such carefree and thorough people today? If not, then bear the iron bit and saddle, and each do as you see fit. Ascending the hall: Prolonged silence is key; do not rush to express. Old Shakyamuni wanted to subtly show off, but unfortunately, he was seen through while still in the womb. So, what was seen through? He couldn't deceive Xuefeng Temple. Ascending the hall: Climbing the solitary peak, crossing the single-plank bridge, walking straight like this is still where worldly people's feet are high and low. If you see through it thoroughly, you can reach all directions without leaving home; before entering the gate, you are always inside the house. If not, take advantage of the cool weather to carry a load of firewood. Ascending the hall: Being able to say the first sentence means not being deceived by the staff. Recognizing the staff is still a matter of being on the road. What is the sentence that reaches the destination? Ascending the hall: You can't find it everywhere; there is only one place where you get it naturally without seeking it. So, where is that place? After a long silence, he said: The thief's body is already exposed. Ascending the hall: Remove the white coating from the mouth to enter the gate. When the whole body is red and rotten, you will know there are things inside the gate. You must also know the principle of not leaving the gate. Then he said: What do you call a gate? A monk asked: The Buddhas of the three worlds, in the flames, turn the great Dharma wheel. Is it true? The master laughed and said: I doubt it. The monk said: Why does the master doubt it? The master said: Wildflowers fill the road with fragrance, but the secluded bird does not know spring. Asked: Without losing style, is it still permissible to turn around? The master said: The stone man's actions are different. Said: What about the matter of going upward? The master said: The wonder is before a bubble, how can it accommodate the eyes of a thousand sages? The monk bowed. The master said: I'm afraid it's not like that. One day, the master entered the kitchen and watched the noodles being cooked. Suddenly, the bottom of the bucket fell out, and everyone exclaimed: What a pity! The master said: The bottom of the bucket falling out should naturally be a cause for joy, why be annoyed instead? The monk said: He
尚即得。師曰。灼然可惜許一桶搖 問僧。你死後。燒作灰撒卻了。向甚麼處去。僧便喝。師曰。好一喝。祇是不得翻款。僧又喝。師曰。公案未圓。更喝始得。僧無語。師打曰。這死漢 上堂。苔封古徑。不墮虛凝。霧鎖寒林。肯彰風要。鉤針穩密。孰云漁父棲巢。祇么承當。自是平常快活。還有具透關眼底么。良久曰。直饒聞早便歸去。爭似從來不出門 上堂。乍雨乍晴。乍寒乍熱。山僧底個山僧自知。諸人底個諸人自說。且道。雪峰口除吃飯外。要作甚麼 問僧。琉璃殿上玉女攛梭。明甚麼邊事。曰回互不當機。師曰。還有斷續也無。曰古今不曾間。師曰。正當不曾間時如何。僧珍重便出 上堂。撼拄杖曰。看看。三千大千世界。一時搖動。雲門大師即得。雪峰則不然。卓拄杖曰。三千大千世界。向甚麼處去。還會么。不得重梅雨。秧苗爭見青 上堂。幻化空身即法身。遂作舞曰。見么見么。恁么見得。過橋村酒美。又作舞曰。見么見么。恁么不見隔岸野花香 上堂。還有不被元妙污染底么。良久曰。這一點傾四海水。已是洗腳不下 問如何是空劫已前自己。師曰。白馬入蘆花 上堂。窮微喪本。體妙失宗。一句截流。淵元及盡。是以金針密處。不露光铓。玉線通時。潛舒異彩。雖然如是。猶是互動雙明。且道
【現代漢語翻譯】 現代漢語譯本 僧人又有所得。趙州禪師說：『真是可惜，就像一桶水被搖晃一樣。』問僧人：『你死後，燒成灰撒掉了，會到哪裡去？』僧人便大喝一聲。趙州禪師說：『好一聲喝，只是不能翻供。』僧人又喝一聲。趙州禪師說：『公案還沒完，還要再喝才行。』僧人無話可說。趙州禪師打了一下說：『這個死人。』 上堂說法。『青苔封住了古老的小路，沒有落入虛無的凝滯。霧氣鎖住了寒冷的樹林，不肯彰顯風的要領。鉤針穩固而細密，誰說漁夫在此築巢？就這樣承擔，自然是平常的快樂。』還有具備透徹關隘眼力的人嗎？良久后說：『即使早早聽到就回去，又怎比得上從來沒有出過門呢？』 上堂說法。『一會兒下雨一會兒晴，一會兒寒冷一會兒炎熱，山僧的那個山僧自己知道，你們的那個你們自己說。』且說，雪峰禪師除了吃飯外，還要做什麼？ 問僧人：『琉璃殿上的玉女穿梭織布，明白什麼道理？』僧人說：『回答不切合時機。』趙州禪師說：『還有間斷的時候嗎？』僧人說：『自古至今不曾間斷。』趙州禪師說：『正在不曾間斷的時候怎麼樣？』僧人行禮后便離開了。 上堂說法。搖動拄杖說：『看看，三千大千世界（佛教宇宙觀，指包含無數世界的宇宙）一時搖動。』雲門禪師這樣說就可以，雪峰禪師則不然。放下拄杖說：『三千大千世界（佛教宇宙觀，指包含無數世界的宇宙）到哪裡去了？』會嗎？不得重梅雨，秧苗爭見青。 上堂說法。『幻化空身即是法身（佛教術語，指佛的真身）。』於是跳舞說：『見嗎？見嗎？這樣見得到，過了橋村酒很美。』又跳舞說：『見嗎？見嗎？這樣見不到，隔岸野花香。』 上堂說法。還有不被元妙污染的嗎？良久后說：『這一點傾四海水，已經是洗腳都不夠了。』 問：『如何是空劫（佛教術語，指宇宙形成前的空無時期）以前的自己？』趙州禪師說：『白馬入蘆花。』 上堂說法。『窮究細微會喪失根本，執著玄妙會失去宗旨。一句截斷水流，深淵的源頭也會窮盡。因此金針細密之處，不露出光芒。玉線貫通之時，悄悄舒展出奇異的光彩。』雖然這樣，仍然是互動雙明。且說……
【English Translation】 English version The monk gained something again. Zhaozhou Chan Master said, 'It's truly a pity, like a bucket of water being shaken.' He asked a monk, 'After you die, and your ashes are scattered, where will you go?' The monk then shouted loudly. Zhaozhou Chan Master said, 'A good shout, but you can't retract it.' The monk shouted again. Zhaozhou Chan Master said, 'The koan is not yet complete, you need to shout again.' The monk had nothing to say. Zhaozhou Chan Master hit him and said, 'This dead man.' Ascending the hall to preach. 'Moss seals the ancient path, not falling into empty stagnation. Mist locks the cold forest, unwilling to reveal the essence of the wind. The hook and needle are steady and meticulous, who says the fisherman nests here?' Just bear it like this, and it is naturally ordinary happiness.' Are there any who possess the eye to see through the barrier?' After a long silence, he said, 'Even if you hear it early and return, how can it compare to never having left the door?' Ascending the hall to preach. 'Sometimes it rains, sometimes it's sunny, sometimes it's cold, sometimes it's hot, the mountain monk's mountain monk knows himself, your you say yourselves.' Furthermore, what does Zen Master Xuefeng do besides eating? He asked a monk, 'The jade maiden weaving on the crystal palace, what principle does she understand?' The monk said, 'The answer is not timely.' Zhaozhou Chan Master said, 'Is there a time of interruption?' The monk said, 'Never interrupted from ancient times to the present.' Zhaozhou Chan Master said, 'What is it like when it is not interrupted?' The monk bowed and left. Ascending the hall to preach. Shaking his staff, he said, 'Look, the three thousand great thousand worlds (Buddhist cosmology, referring to the universe containing countless worlds) are shaking at once.' Zen Master Yunmen can say that, but Zen Master Xuefeng is not so. Putting down his staff, he said, 'Where have the three thousand great thousand worlds (Buddhist cosmology, referring to the universe containing countless worlds) gone?' Do you understand? Do not repeat the plum rain, the seedlings compete to see the green. Ascending the hall to preach. 'The illusory empty body is the Dharma body (Buddhist term, referring to the true body of the Buddha).' Then he danced and said, 'Do you see? Do you see? Seeing it like this, the village wine across the bridge is beautiful.' Then he danced again and said, 'Do you see? Do you see? Not seeing it like this, the wild flowers across the bank are fragrant.' Ascending the hall to preach. Is there anyone who is not contaminated by the profound mystery? After a long silence, he said, 'This point pours out the four seas, it is not even enough to wash the feet.' He asked, 'What is the self before the empty kalpa (Buddhist term, referring to the void period before the formation of the universe)?' Zhaozhou Chan Master said, 'A white horse enters the reed flowers.' Ascending the hall to preach. 'Exhausting the subtle will lose the root, clinging to the mysterious will lose the purpose. A sentence cuts off the flow of water, and the source of the abyss will also be exhausted. Therefore, in the subtle place of the golden needle, the light is not revealed. When the jade thread is connected, it quietly unfolds strange brilliance.' Although it is like this, it is still mutually clear. Furthermore...
。巧拙不到。作么生相委。良久曰。云蘿秀處青陰合。巖樹高低翠鎖深 上堂。轉功就位。是向去底人。玉韞荊山。貴轉位就功。是卻來底人。紅爐片雪春。功位俱轉。通身不滯。撒手無依。石女夜登機。密室無人掃。正恁么時。絕氣息一句。作么生相委。良久曰。歸根風墮葉。照盡月潭空 師于紹興辛未十月朔旦。慈寧太后。遣中使候問。從容而別。須臾呼首座曰。吾行矣。跏趺而逝。塔于崇先華桐島。謚悟空禪師。壽六十三。臘四十五。塔曰靜照。
明州天童宏智正覺禪師
隰州李氏子。母夢五臺一僧。解環與環其右臂。乃孕。遂齋戒。及生。右臂特起若環狀。七歲。日誦數千言。祖寂父宗道。久參佛陀遜。嘗指師謂其父曰。此子。道韻勝甚。非塵埃中人。茍出家必為法器。十一得度于凈明本宗。十四具戒。十八遊方。訣其祖曰。若不發明大事。誓不歸矣。及至汝州香山。成枯木一見深所器重。一日聞僧誦蓮經。至父母所生眼悉見三千界。瞥然有省。即詣丈室陳所悟。山指臺上香合曰。裡面是甚麼物。師曰。是甚麼心行。山曰。汝悟處又作么生。師以手畫一圓相呈之。復拋向后。山曰。弄泥團漢。有甚麼限。師曰錯。山曰。別見人始得。師應喏喏。即造丹霞。霞問。如何是空劫已前自己。師曰。井底
【現代漢語翻譯】 現代漢語譯本： 巧拙都無法觸及的地方，如何才能相互理解？ （禪師）停頓片刻說：『雲霧繚繞之處，青翠的樹蔭交合；山巖上的樹木高低錯落，被深深的翠色鎖住。』 （禪師）上堂說法：『轉功就位，是前進的人；美玉蘊藏在荊山，貴在轉位就功，是返回的人；紅爐中的一片雪花，轉功和就位同時進行，全身沒有滯礙，撒手沒有依靠。石女夜晚登上織布機，密室裡沒有人打掃。』 正在這個時候，如何理解那斷絕氣息的一句？ （禪師）停頓片刻說：『落葉歸根隨風飄落，月亮照亮了空曠的潭水。』 紹興辛未年（1151年）十月初一，慈寧太后派內侍前來問候。（禪師）從容地與他們告別。不久，（禪師）呼喚首座說：『我要走了。』然後結跏趺坐而逝。安葬在崇先寺的華桐島，謚號悟空禪師，享年六十三歲，僧臘四十五年，塔名靜照。
明州天童宏智正覺禪師
隰州李氏之子。母親夢見五臺山的一位僧人，解下環珮並戴在她的右臂上，於是就懷孕了。因此（母親）開始齋戒。等到（禪師）出生時，右臂特別隆起，形狀像環珮。七歲時，每天能背誦數千字。祖父寂公，父親宗道，長期參學于佛陀遜。（佛陀遜）曾經指著（禪師）對他的父親說：『這個孩子，道韻非常出衆，不是凡塵俗世中的人。如果出家，必定成為佛門法器。』十一歲時在凈明寺的本宗處剃度，十四歲受具足戒，十八歲開始遊方參學。臨別時，（禪師）告別他的祖父說：『如果不能明白大事，發揚佛法，誓不返回。』到達汝州香山後，被成枯木禪師深深器重。一天，（禪師）聽到僧人誦讀《蓮經》，讀到『父母所生眼悉見三千界』時，忽然有所領悟。立即前往丈室陳述自己的領悟。（成枯木）禪師指著臺上的香盒問：『裡面是什麼東西？』（禪師）回答說：『是什麼心行？』（成枯木）禪師說：『你所領悟的地方又是怎樣的？』（禪師）用手畫了一個圓相來呈現，又拋向身後。（成枯木）禪師說：『你這個玩弄泥團的傢伙，有什麼了不起？』（禪師）回答說：『錯了。』（成枯木）禪師說：『要另外拜見高人才能有所得。』（禪師）應聲說『是是』。隨即前往丹霞山，丹霞禪師問：『如何是空劫（kalpa，佛教時間概念，指極長的時間）以前的自己？』（禪師）回答說：『井底……』
【English Translation】 English version: Where skill and clumsiness cannot reach, how can they understand each other? (The Zen master) paused for a moment and said: 'Where clouds and mists linger, green shades converge; mountain trees rise and fall, deeply locked in emerald hues.' (The Zen master) ascended the hall and preached: 'Turning merit to attain position is for those who are advancing; jade is hidden in Mount Jing (Jing Shan), valuable for turning position to attain merit, is for those who are returning; a snowflake in a red furnace, turning merit and attaining position happen simultaneously, the whole body is without obstruction, letting go without reliance. A stone woman ascends the loom at night, no one sweeps the secret chamber.' At this very moment, how to understand the phrase that cuts off breath? (The Zen master) paused for a moment and said: 'Falling leaves return to their roots with the wind, the moon illuminates the empty pool.' In the Xinwei year (1151) of the Shaoxing (紹興) reign, on the first day of the tenth month, Empress Dowager Cining (慈寧太后) sent a eunuch to inquire after (the Zen master's) well-being. (The Zen master) bid them farewell calmly. Soon after, (the Zen master) called the head monk and said: 'I am leaving.' Then he sat in full lotus posture and passed away. He was buried on Huatong Island (華桐島) of Chongxian Temple (崇先寺), posthumously named Zen Master Wukong (悟空禪師), at the age of sixty-three, with forty-five years of monastic life. The pagoda was named Jingzhao (靜照).
Zen Master Hongzhi Zhengjue (宏智正覺禪師) of Tiantong (天童) Temple in Mingzhou (明州)
He was a son of the Li family (李氏) in Xizhou (隰州). His mother dreamed of a monk from Mount Wutai (五臺山) who removed a ring and placed it on her right arm, and then she became pregnant. Therefore, (the mother) began to observe a vegetarian diet. When (the Zen master) was born, his right arm was particularly raised, shaped like a ring. At the age of seven, he could recite thousands of words a day. His grandfather, Jikong (寂公), and father, Zongdao (宗道), had long studied with Buddha Xun (佛陀遜). (Buddha Xun) once pointed to (the Zen master) and said to his father: 'This child has extraordinary spiritual qualities, he is not a person of the mundane world. If he becomes a monk, he will surely become a vessel of the Dharma.' At the age of eleven, he was tonsured at Ben Zong's (本宗) Jingming Temple (凈明寺), at fourteen he received the full precepts, and at eighteen he began to travel and study. Upon parting, (the Zen master) bid farewell to his grandfather, saying: 'If I do not understand the great matter and propagate the Dharma, I vow not to return.' After arriving at Xiangshan (香山) in Ruzhou (汝州), he was deeply valued by Zen Master Cheng Kumu (成枯木). One day, (the Zen master) heard a monk reciting the Lotus Sutra, and when he reached the line 'The eyes born of parents see the three thousand realms,' he suddenly had an awakening. He immediately went to the abbot's room to explain his understanding. Zen Master (Cheng Kumu) pointed to the incense box on the platform and asked: 'What is inside?' (The Zen master) replied: 'What is the activity of the mind?' Zen Master (Cheng Kumu) said: 'What is your understanding like?' (The Zen master) drew a circle with his hand to present it, and then threw it behind him. Zen Master (Cheng Kumu) said: 'You are just a fellow playing with mud, what is so great about it?' (The Zen master) replied: 'Wrong.' Zen Master (Cheng Kumu) said: 'You must seek guidance from another master to gain something.' (The Zen master) responded 'Yes, yes.' He then went to Mount Danxia (丹霞山), where Zen Master Danxia (丹霞禪師) asked: 'What is the self before the empty kalpa (kalpa, Buddhist concept of time, referring to an extremely long period of time)?' (The Zen master) replied: 'At the bottom of the well...'
蝦蟆吞卻月。三更不借夜明簾。霞曰。未在更道。師擬議。霞打一拂子曰。又道不借。師言下釋然。遂作禮。霞曰。何不道取一句。師曰。某甲今日失錢遭罪。霞曰。未暇打得你。且去。霞領大洪。師掌箋記。後命首眾。宋徽宗宣和壬寅。過圓通時。真歇初住長蘆。遣僧邀至。眾出迎。見其衣舄穿弊且歇之。真歇俾侍者。易以新履。師卻曰。吾為鞋來耶。眾聞心服。懇求說法。居第一座。甲辰出住泗州普照。次補太平圓通能仁。及長蘆天童。所至屋廬湫隘。師皆創辟一新。衲子爭集 上堂。舉參同契曰。回互不回互。僧問雲門。如何是回互。門指板頭曰。不可喚作板頭。僧曰如何是不回互。門曰者個是板頭。師曰。石頭舌頭無骨。雲門眼裡有箸。千古之下。聲光赫奕。如今要把手共行。直須恁么。始解不恁么。然後沒交涉。還相委悉么。少年曾決龍蛇陣。潦倒還聽稚子歌 上堂。舉僧問曹山。子歸就父。為什麼父全不顧。山曰。理合如斯。僧曰。父子之恩何在。山曰。始成父子之恩。僧曰。如何是父子之恩。山曰。刀斧斫不開。師曰。翡翠簾垂。絲綸未降。紫羅帳合。視聽難通。犯動毫頭。月升夜戶。密移一步。鶴出銀籠。還知么。脫身一色無遺影。不坐同風落大功 上堂。舉僧問趙州。學人乍入叢林。乞師指示。州
【現代漢語翻譯】 現代漢語譯本： 『蝦蟆吞卻月』。三更時分也不借夜明簾的光亮。霞（含義未知）說：『還沒到三更呢。』師（含義未知）正要說話，霞（含義未知）打了一下拂塵說：『又說不借。』師（含義未知）聽后頓時醒悟，於是行禮。霞（含義未知）說：『為何不說一句？』師（含義未知）說：『我今天丟了錢，真是倒霉。』霞（含義未知）說：『沒空打你，走吧。』霞（含義未知）帶領大洪（含義未知），師（含義未知）掌管箋記。後來被任命為首眾。宋徽宗宣和壬寅年（公元1122年）間，經過圓通寺時，真歇（含義未知）剛開始住在長蘆寺，派僧人邀請他。眾人出來迎接，見他衣鞋破舊，就讓他休息。真歇（含義未知）讓侍者給他換上新鞋，師（含義未知）卻說：『我是爲了鞋子來的嗎？』眾人聽了心服口服，懇求他說法，讓他居於第一座。甲辰年間，出任泗州普照寺住持，之後又補任太平圓通能仁寺，以及長蘆天童寺住持。每到一處，房屋狹小破舊，師（含義未知）都重新修建，煥然一新，僧人爭相聚集。 上堂說法，引用《參同契》說：『回互不回互。』有僧人問雲門（含義未知）：『如何是回互？』雲門（含義未知）指著板頭說：『不可喚作板頭。』僧人問：『如何是不回互？』雲門（含義未知）說：『這個是板頭。』師（含義未知）說：石頭（含義未知）的舌頭沒有骨頭，雲門（含義未知）的眼裡有筷子。千百年之後，聲名光輝顯赫。如今要攜手同行，必須這樣，才能理解不這樣，然後才能沒有瓜葛，還互相瞭解嗎？少年時曾決戰龍蛇陣，潦倒時還聽稚童唱歌。 上堂說法，引用僧人問曹山（含義未知）：『兒子迴歸父親，為什麼父親完全不理睬？』曹山（含義未知）說：『理應如此。』僧人問：『父子之恩在哪裡？』曹山（含義未知）說：『這才成就父子之恩。』僧人問：『如何是父子之恩？』曹山（含義未知）說：『刀斧也砍不開。』師（含義未知）說：翡翠簾子垂下，絲線還沒有放下，紫羅帳子合上，視聽難以溝通。觸動一絲一毫，明月升起照亮夜戶，悄悄移動一步，仙鶴飛出銀籠。還知道嗎？脫身之後一塵不染，不憑藉風力也能成就大功。 上堂說法，引用僧人問趙州（含義未知）：『學人剛入叢林，請老師指示。』趙州（含義未知）
【English Translation】 English version: 『The toad swallows the moon.』 Even at the third watch, it doesn't borrow the light of the night-shining curtain. Xia (meaning unknown) said, 『It's not yet the third watch.』 As the Master (meaning unknown) was about to speak, Xia (meaning unknown) struck with a whisk and said, 『Again you say you don't borrow.』 The Master (meaning unknown) was instantly enlightened upon hearing this and made obeisance. Xia (meaning unknown) said, 『Why not say a phrase?』 The Master (meaning unknown) said, 『I lost money today and suffered for it.』 Xia (meaning unknown) said, 『I don't have time to hit you, go away.』 Xia (meaning unknown) led Da Hong (meaning unknown), and the Master (meaning unknown) was in charge of memoranda. Later, he was appointed as the head of the assembly. During the Xuanhe Renyin year (1122 AD) of Emperor Huizong of the Song Dynasty, when passing by Yuantong Temple, Zhenxie (meaning unknown) had just taken residence at Changlu Temple and sent a monk to invite him. The assembly came out to greet him, seeing that his clothes and shoes were worn out, and asked him to rest. Zhenxie (meaning unknown) ordered a servant to replace them with new shoes, but the Master (meaning unknown) refused, saying, 『Did I come for the shoes?』 The assembly was convinced and earnestly requested him to preach the Dharma, placing him in the first seat. In the Jia Chen year, he took residence at Puzhao Temple in Sizhou, and later filled the positions at Taiping Yuantong Nengren Temple, as well as Changlu Tiantong Temple. Wherever he went, the houses were small and dilapidated, and the Master (meaning unknown) renovated them all, making them brand new, and monks flocked to gather. Ascending the hall to preach, he quoted the 『Cantong Qi』 saying, 『Mutual and not mutual.』 A monk asked Yunmen (meaning unknown), 『What is mutual?』 Yunmen (meaning unknown) pointed to the board and said, 『It cannot be called a board.』 The monk asked, 『What is not mutual?』 Yunmen (meaning unknown) said, 『This is a board.』 The Master (meaning unknown) said, 『The tongue of Stone (meaning unknown) has no bones, and Yunmen's (meaning unknown) eyes have chopsticks. After thousands of years, the fame and glory are brilliant. Now, to walk hand in hand, one must be like this to understand not like this, and then there will be no involvement, do you still understand each other? In his youth, he once fought in the Dragon Snake Formation, and in his destitution, he still listens to children singing. Ascending the hall to preach, he quoted a monk asking Caoshan (meaning unknown), 『The son returns to the father, why does the father completely ignore him?』 Caoshan (meaning unknown) said, 『It should be so.』 The monk asked, 『Where is the father-son grace?』 Caoshan (meaning unknown) said, 『This is what makes the father-son grace.』 The monk asked, 『What is the father-son grace?』 Caoshan (meaning unknown) said, 『It cannot be cut open by knives and axes.』 The Master (meaning unknown) said, 『The emerald curtain hangs down, the silk thread has not yet been lowered, the purple silk tent is closed, and seeing and hearing are difficult to communicate. Touching a hair's breadth, the bright moon rises and illuminates the night door, quietly moving a step, the crane flies out of the silver cage. Do you still know? After shedding the body, there is no trace left, and without relying on the wind, one can achieve great merit. Ascending the hall to preach, he quoted a monk asking Zhaozhou (meaning unknown), 『A student has just entered the monastery, please give me instructions.』 Zhaozhou (meaning unknown)
曰。吃粥了也未。僧曰。吃粥了。州曰。洗缽去。師曰。粥罷令教洗缽盂。豁然心地自相符。而今參飽叢林客。且道其間有悟無 上堂。舉仰山夢往彌勒內院。居第二座。有一尊者白椎曰。今日當第二座說法。仰乃起白椎曰。摩訶衍法。離四句絕百非。諦聽諦聽。次日舉似溈山。溈曰。子已登聖位。師曰。玉女依稀夜動機。錦絲歷歷吐梭臍。水天湛碧全功墮。雪月寒清一色迷。諸禪德。全功負墮。一色猶迷。作么生體悉得相應去。權掛垢衣云是佛。卻披珍御覆名誰 上堂。舉乾峰示眾曰。舉一不得舉二。放過一著。落在第二。雲門出衆曰。昨日有人從天臺來。卻往徑山去。峰曰。來日不得普請。師曰。坐斷十方。千差路絕。放開一線。萬派朝宗。二尊宿開拓家風。方見衲僧去就。還端的么。太平天子寰中旨。汗血將軍塞外心 上堂。一點環中照極微。智無功處卻存知。緣思淨盡無餘事。半夜星河斗柄垂 僧問。如何是正中偏。師曰。雲散長空后。虛堂夜月明。曰如何是偏中正。師曰。白髮老婆羞看鏡。曰如何是正中來。師曰。霜眉雪鬢火中出。堂堂終不落今時。曰如何是兼中至。師曰。大用現前。不存軌則。曰如何是兼中到。師曰。夜明簾外排班早。空王殿上絕知音 問如何是君。師曰。日月光天德。山河壯帝居。曰
【現代漢語翻譯】 問：『你吃粥了嗎？』僧人答：『吃粥了。』趙州問：『洗缽去。』師父說：『粥吃完就叫去洗缽，豁然開朗，心地自然相符。如今參學飽滿的叢林僧人，且說這其中有領悟嗎？』 上堂說法。舉仰山慧寂禪師夢中前往彌勒內院（兜率天宮的內院），位居第二座。有一位尊者敲椎說：『今日當由第二座說法。』仰山於是起身敲椎說：『摩訶衍法（大乘佛法），離四句（佛教哲學中的四種邏輯判斷），絕百非（否定一切錯誤的觀點）。仔細聽，仔細聽。』第二天，仰山將此事告訴溈山靈佑禪師。溈山說：『你已經登上聖位。』師父說：『玉女依稀在夜晚轉動織布機，錦絲清晰地從梭子中吐出。水天湛藍清澈，所有功用都消失了，雪月寒冷清澈，一切都迷失在一片顏色中。』各位禪德，所有功用都消失了，一切仍然迷失。怎樣才能體悟到相應呢？權且掛上沾滿污垢的衣服，就說是佛，卻又披上珍貴的御衣，要覆蓋的是誰的名號？』 上堂說法。舉乾峰禪師向大眾開示說：『舉一不得舉二，放過一著，就落在了第二。』雲門文偃禪師從大眾中走出說：『昨天有人從天臺山來，卻往徑山去了。』乾峰說：『明天不得普請（指寺院中的集體勞動）。』師父說：『截斷十方，千差萬別的道路都斷絕了，放開一線，萬千支流都朝著宗源匯聚。』這兩位尊宿開創家風，才顯出衲僧的去就。還確實如此嗎？太平天子有安定天下的旨意，汗血將軍有保衛邊疆的雄心。 上堂說法。一點光明在環中照耀到極其細微之處，智慧無功用之處卻存在知覺。緣慮思念都乾淨了，沒有剩餘的事情，半夜裡星河燦爛，斗柄低垂。 僧人問：『如何是正中偏？』師父說：『雲散長空之後，空曠的堂屋裡夜月明亮。』問：『如何是偏中正？』師父說：『白髮老婦羞於照鏡。』問：『如何是正中來？』師父說：『霜眉雪鬢從火中而出，堂堂正正終究不落入今時。』問：『如何是兼中至？』師父說：『大用現前，不拘泥於規則。』問：『如何是兼中到？』師父說：『夜明簾外，排班很早，空王殿上，沒有知音。』 問：『如何是君？』師父說：『日月照耀，光明天德，山河壯麗，帝王所居。』
【English Translation】 Asked: 'Have you eaten porridge?' The monk replied: 'I have eaten porridge.' Zhaozhou said: 'Go wash your bowl.' The Master said: 'After eating porridge, he was told to wash his bowl. Suddenly enlightened, the mind and ground naturally correspond. Now, the fully studied monks in the monastic community, tell me, is there any enlightenment in this?' Ascending the hall to preach. He cited Yangshan Huiji's dream of going to Maitreya's Inner Court (the inner court of Tushita Heaven), where he sat in the second seat. A Venerable struck the gavel and said: 'Today, the second seat will preach.' Yangshan then rose and struck the gavel, saying: 'The Mahayana Dharma (Great Vehicle Buddhism) is apart from the four phrases (four logical judgments in Buddhist philosophy) and cuts off the hundred negations (denying all wrong views). Listen carefully, listen carefully.' The next day, Yangshan told Guishan Lingyou about this. Guishan said: 'You have already attained the holy position.' The Master said: 'The jade maiden vaguely moves the loom at night, and the brocade silk clearly emerges from the shuttle. The water and sky are clear and blue, and all functions disappear. The snow and moon are cold and clear, and everything is lost in one color.' All you Chan practitioners, all functions have disappeared, and everything is still lost. How can you realize the corresponding state? Temporarily hang up the dirty clothes and say it is the Buddha, but then put on precious imperial robes. Whose name are you trying to cover up?' Ascending the hall to preach. He cited Qianfeng's instruction to the assembly, saying: 'To raise one, you must not raise two. If you let one go, you will fall into the second.' Yunmen Wenyan came out from the assembly and said: 'Yesterday, someone came from Tiantai Mountain but went to Jingshan.' Qianfeng said: 'Tomorrow, there will be no general labor (referring to collective labor in the monastery).' The Master said: 'Cutting off the ten directions, all the different paths are cut off. Opening up a single line, all the myriad streams converge towards the source.' These two venerable ones opened up the family style, and only then can the going and coming of the monks be seen. Is it really so? The Taiping Emperor has the decree to stabilize the world, and the Hanxue General has the ambition to defend the border. Ascending the hall to preach. A point of light shines in the circle to the extremely subtle. Where wisdom has no function, there is still awareness. When all thoughts and considerations are clean, there is nothing left. In the middle of the night, the Milky Way is bright, and the handle of the Big Dipper hangs low. A monk asked: 'What is the bias within the correct?' The Master said: 'After the clouds have dispersed in the long sky, the night moon is bright in the empty hall.' Asked: 'What is the correct within the bias?' The Master said: 'The white-haired old woman is ashamed to look in the mirror.' Asked: 'What is coming from within the correct?' The Master said: 'Frosty eyebrows and snowy temples emerge from the fire, dignified and upright, and will never fall into the present time.' Asked: 'What is arriving within the combined?' The Master said: 'When great function appears, it does not adhere to rules.' Asked: 'What is reaching within the combined?' The Master said: 'Outside the bright curtain at night, the ranks are arranged early, and in the Empty King's palace, there is no one who understands the music.' Asked: 'What is the ruler?' The Master said: 'The sun and moon shine, illuminating virtue, and the mountains and rivers are magnificent, where the emperor resides.'
如何是臣。師曰。腰懸三尺劍。䇿佐一人安。曰如何是臣向君。師曰。葵藿有時終向日。江河無水不朝東。曰如何是君視臣。師曰。鳳輦離天闕。慇勤訪子陵。曰如何是君臣道合。師曰。萬民歌聖德。千載印凌煙 師住持以來。受無貪而施無厭。歲艱食。竭己有。及贍眾之餘。賴全活者數萬。日常過午不食。高宗紹興丁丑九月。謁郡僚及檀度次。謁越帥趙公令詪。與之言別。十月七日還山。翌日辰巳間。沐浴更衣。端坐告眾。顧侍僧索筆作書。遺育王杲。請主後事。仍書偈曰。夢幻空花。六十七年。白鳥湮沒。秋水連天。擲筆而逝。龕留七日。顏貌如生。奉全軀塔于東谷。謚宏智。塔名妙光。壽六十七。臘五十三。
隨州大洪慧照慶預禪師
郢州胡氏子。上堂。進一步。踐他國王水草。退一步。踏他祖父田園。不進不退。正在死水中。還有出身之路也無。蕭騷晚籟松釵短。游漾春風柳線長 上堂。舉船子囑夾山曰。直須藏身處無軌跡。無軌跡處莫藏身。吾在藥山三十年。祇明此事。今時人。為甚麼卻造次。丹山無綵鳳。寶殿不留冠。有時憨有時癡。非我途中爭得知 后徙水南興國。隨守。以道行聞。高宗賜號慧照。紹興中。退隱雪峰。臨寂書偈曰。末後一句最難明。轉步回頭千萬程。除卻我家親嫡子。更
【現代漢語翻譯】 現代漢語譯本 如何是臣？師父說：『腰間佩戴三尺寶劍，輔佐君王安定天下。』問：『如何是臣子面向君王？』師父說：『葵花和豆莢總有時節最終向著太陽，長江和黃河沒有水時不朝向東方。』問：『如何是君王看待臣子？』師父說：『皇帝的車駕離開皇宮，慇勤地去拜訪子陵（東漢高士嚴光，字子陵）。』問：『如何是君臣之道相合？』師父說：『萬民歌頌君王的聖德，千秋萬代功績印在凌煙閣（唐朝表彰功臣的建築）。』 師父住持寺院以來，接受供養從不貪婪，佈施從不厭倦。遇到饑荒年，竭盡自己的所有，以及贍養大眾的剩餘，賴以保全性命的有數萬人。日常過午不食。高宗紹興丁丑年（1127年）九月，拜訪郡里的官員以及施主，接著拜訪越州長官趙公令詪，與他告別。十月初七回到山中。第二天辰時到巳時之間，沐浴更衣，端坐著告訴眾人，讓侍者拿來筆寫信，留給育王杲（人名），請他主持後事。仍然寫下偈語說：『夢幻空花，六十七年。白鳥消失在煙霧中，秋水與天相連。』扔下筆去世。龕留七日，顏貌如生。將全身塔葬在東谷。謚號宏智。塔名妙光。享年六十七歲，僧臘五十三年。
隨州大洪慧照慶預禪師
郢州胡氏之子。上堂說法：『進一步，踐踏他國王的水草；退一步，踏在他祖父的田園。不進不退，正處在死水中。還有出身之路嗎？蕭蕭瑟瑟的晚風吹動松樹的短針，輕盈飄蕩的春風拂動柳樹的長條。』上堂說法，舉船子（禪宗人物）囑咐夾山（禪宗人物）的話說：『必須藏身於無軌跡之處，無軌跡之處不要藏身。』我在藥山（山名）三十年，只明白這件事。現在的人，為什麼卻如此輕率？丹山沒有綵鳳，寶殿不留官帽。有時憨厚有時癡傻，不在我的路途中爭鬥怎能得知？』後來遷居水南興國寺。隨州長官因為他的道行而聞名。高宗賜號慧照。紹興年間（1131-1162年），退隱雪峰山。臨終前寫下偈語說：『末後一句最難明白，轉身回頭要經歷千萬里路程。除非是我家親生的嫡子，更……』
【English Translation】 English version What is a subject? The master said, 'Wearing a three-foot sword at the waist, assisting one person to secure peace.' Asked, 'What is a subject facing the ruler?' The master said, 'Sunflowers and bean pods always eventually face the sun, the Yangtze River and the Yellow River do not flow east when there is no water.' Asked, 'How does a ruler view his subjects?' The master said, 'The emperor's carriage leaves the palace, diligently visiting Ziling (Yan Guang, a recluse of the Eastern Han Dynasty, styled Ziling).' Asked, 'How do the ways of ruler and subject align?' The master said, 'The people sing the praises of the ruler's sage virtue, and his achievements are engraved in the Lingyan Pavilion (a building in the Tang Dynasty to honor meritorious officials) for thousands of years.' Since the master took charge of the monastery, he never coveted offerings and never tired of giving. In famine years, he exhausted all his possessions, and with the remainder used to support the masses, tens of thousands of people were saved. He did not eat after noon every day. In the ninth month of the Dingchou year of Shaoxing (1127) under Emperor Gaozong, he visited the officials and patrons of the prefecture, and then visited Zhao Gong Lingyin, the governor of Yuezhou, to bid him farewell. On the seventh day of the tenth month, he returned to the mountain. The next day, between the hours of Chen and Si (7-11 am), he bathed and changed his clothes, sat upright and told the assembly, asking the attendant to bring a pen to write a letter, leaving it to Yu Wang Gao (person's name), asking him to take charge of the affairs after his death. He still wrote a verse saying, 'Dreams and illusions, sixty-seven years. White birds disappear in the smoke, autumn water connects with the sky.' He threw down his pen and passed away. His body was kept in a niche for seven days, and his face looked as if he were alive. His whole body was enshrined in a pagoda in the East Valley. His posthumous title was Hongzhi. The name of the pagoda is Miaoguang. He lived to be sixty-seven years old, and his monastic age was fifty-three years.
Zen Master Huizhao Qingyu of Dahong Temple in Suizhou
A son of the Hu family in Yingzhou. Ascending the hall to preach: 'Take a step forward and trample on the water and grass of another king's land; take a step back and step on the fields of his grandfather. Neither advancing nor retreating, being in dead water. Is there still a way out? The rustling evening breeze stirs the short needles of the pine trees, and the light, swaying spring breeze brushes the long strands of the willow trees.' Ascending the hall to preach, he quoted the words of Boatman (a figure in Zen Buddhism) instructing Jiashan (a figure in Zen Buddhism): 'You must hide yourself where there are no traces, and do not hide yourself where there are no traces.' I have been on Yaoshan (mountain name) for thirty years and only understand this matter. Why are people so rash now? There are no colorful phoenixes on Danshan, and the treasure hall does not keep official hats. Sometimes foolish and sometimes silly, how can you know if you don't fight on my path?' Later, he moved to Xingguo Temple in Shuinan. The governor of Suizhou became famous because of his Taoist practice. Emperor Gaozong bestowed the title Huizhao. During the Shaoxing period (1131-1162), he retired to Xuefeng Mountain. Before his death, he wrote a verse saying, 'The last sentence is the most difficult to understand, turning around and looking back requires traveling thousands of miles. Unless it is my own direct son, more...'
誰敢向里頭行。擲筆含笑而化。
處州治平湡禪師
上堂優遊實際妙明家。轉步移身指落霞。無限白雲猶不見。夜乘明月出蘆花。
凈因成禪師法嗣
臺州天封子歸禪師
上堂。卓拄杖一下。召大眾曰。八萬四千法門。八字打開了也。見得么。金鳳夜棲無影樹。峰巒才露海云遮。
太平州吉祥法宣禪師
僧問。如何是祖師西來意。師曰。久旱無甘雨。田中稻穗枯。曰意旨如何。師曰。今年米價貴。容易莫嫌粗。
臺州護國守昌禪師
上堂。拈拄杖卓曰。三十六旬之開始。七十二候之起元。萬邦迎和氣之時。東帝布產生之令。直得天垂瑞彩。地擁貞祥。微微細雨洗寒空。淡淡春光籠野色。可謂應時納祐。慶無不宜。盡大地人皆添一歲。敢問諸人。且道。那一人年多少。良久曰。千歲老兒顏似玉。萬年童子髻如絲。
鄧州丹霞普月禪師
上堂。威音已前。誰當辨的。然燈已后。熟是知音。直饒那畔承當。未免打作兩橛。縱向這邊行履。也應未得十全。良由杜口毗耶。已是天機漏泄。任使掩室摩竭。終須縫罅離披。休云體露真常。直是純清絕點。說甚面板脫落。自然獨運孤明。雖然似此新鮮。未稱衲僧意氣。直得五眼齊開。三光洞啟。從此竿頭絲線。
【現代漢語翻譯】 現代漢語譯本： 誰敢向里頭走？（那裡面是什麼？）擲下筆，含笑而逝。（形容頓悟后的灑脫）
處州治平湡禪師 上堂說法，悠然自得於實際妙明的境界。（實際妙明家：指佛法的真實境界）舉手投足間，都指向落霞的美景。無邊的白雲也難以看見，夜晚乘著明月出現在蘆葦花叢中。（形容禪師的境界高遠，超脫世俗）
凈因成禪師的法嗣 臺州天封子歸禪師 上堂說法。用拄杖敲擊一下地面。告訴大眾說：『八萬四千法門，用八個字就打開了。』（八萬四千法門：佛教用語，指眾多的修行方法）你們見到了嗎？金鳳在無影的樹上棲息，峰巒剛露出一點就被海上的云遮蓋住了。（形容禪機深奧，難以捉摸）
太平州吉祥法宣禪師 有僧人問：『什麼是祖師西來意？』（祖師西來意：指禪宗的根本宗旨）禪師說：『久旱沒有甘雨，田中的稻穗都枯萎了。』僧人說：『其中的意思是什麼？』禪師說：『今年米價貴，不要嫌棄粗糧。』（比喻珍惜佛法，即使是淺顯的道理也要認真對待）
臺州護國守昌禪師 上堂說法。拿起拄杖敲擊地面說：『三十六旬的開始，七十二候的起點，萬國迎接祥和之氣的時候，東方的神（東帝）發佈產生萬物的命令。』（三十六旬：一年約三十六個十天。七十二候：中國古代將一年分為七十二候）直接使得天空垂下吉祥的彩霞，大地擁抱貞潔的祥瑞。微微細雨洗凈寒冷的天空，淡淡春光籠罩著郊外的景色。可以說是應時而生，接受天祐，沒有什麼不適宜的。整個大地的人都增加了一歲。』敢問各位，那麼，這個人多少歲了？』良久之後說：『千歲老人的面容像玉一樣，萬年童子的髮髻像絲一樣。』（形容人的本性不隨時間而改變）
鄧州丹霞普月禪師 上堂說法。在威音王佛（威音王佛：過去佛的名字，代表時間久遠）之前，誰能辨別清楚？在燃燈佛（燃燈佛：過去佛的名字，代表智慧之光）之後，誰是真正的知音？即使在那邊承擔了，也難免被打成兩截。（形容執著於一方，就會失去整體）縱然在這邊修行，也應該不能得到十全十美。正因為杜口不言，毗耶離城（毗耶離城：古印度城市，維摩詰居士所在地）的境界已經是天機泄漏。任憑掩室自修，摩竭陀國（摩竭陀國：古印度國家，佛教興盛之地）的境界最終也會出現縫隙。不要說體露真常，直接就是純凈無暇。說什麼面板脫落，自然就是獨立執行，光明自在。雖然像這樣新鮮，還不符合衲僧（衲僧：指僧人）的意氣。直接達到五眼齊開，三光洞徹。（五眼：肉眼、天眼、慧眼、法眼、佛眼。三光：日月星）從此以後，就像竿頭上的絲線一樣，（比喻非常危險的境地）
【English Translation】 English version: Who dares to walk inside? (What is inside?) He throws down his pen, smiles, and transforms. (Describing the freedom after enlightenment)
Chan Master Yu of Zhiping in Chuzhou Ascending the hall, he leisurely dwells in the realm of actual wonderful enlightenment. (實際妙明家: The realm of true reality and wonderful enlightenment, referring to the true state of Buddhism) With every step and movement, he points to the beautiful sunset clouds. Limitless white clouds are still unseen; at night, he rides the bright moon out of the reed flowers. (Describing the Chan master's lofty realm, transcending the mundane)
Successor of Chan Master Cheng of Jingyin Chan Master Zigui of Tianfeng in Taizhou Ascending the hall. He strikes the ground once with his staff. He calls to the assembly, saying, 'The eighty-four thousand Dharma gates are opened with eight words.' (八萬四千法門: Eighty-four thousand Dharma gates, a Buddhist term referring to numerous methods of practice) Have you seen it? The golden phoenix perches at night on a shadowless tree; the peaks have just emerged when they are covered by sea clouds. (Describing the profound and elusive nature of Chan)
Chan Master Faxuan of Jixiang in Taiping Prefecture A monk asked, 'What is the meaning of the Patriarch's coming from the West?' (祖師西來意: The fundamental purpose of Zen/Chan Buddhism) The master said, 'A long drought without sweet rain, the rice ears in the fields are withered.' The monk said, 'What is the meaning of this?' The master said, 'This year the price of rice is expensive; don't dislike the coarse grains.' (An analogy for cherishing the Dharma, even simple teachings should be taken seriously)
Chan Master Shouchang of Huguo in Taizhou Ascending the hall. He picks up his staff and strikes the ground, saying, 'The beginning of the thirty-six decans, the starting point of the seventy-two pentads, the time when all nations welcome the harmonious Qi, the Eastern Emperor issues the command to generate all things.' (三十六旬: Approximately thirty ten-day periods in a year. 七十二候: The seventy-two pentads into which the year was divided in ancient China) Directly causing the sky to hang down auspicious colored clouds, the earth embraces chaste auspiciousness. The fine drizzle washes the cold sky, the faint spring light envelops the wild colors. It can be said that it is timely and receives blessings, and there is nothing that is not suitable. All the people on the entire earth have added a year.' I dare to ask everyone, then, how old is that person?' After a long silence, he said, 'The face of a thousand-year-old man is like jade, the hair of a ten-thousand-year-old child is like silk.' (Describing how one's true nature does not change with time)
Chan Master Puyue of Danxia in Dengzhou Ascending the hall. Before the Buddha Weiyinwang (威音王佛: The name of a past Buddha, representing a long time ago), who can clearly distinguish? After the Buddha Dipamkara (燃燈佛: The name of a past Buddha, representing the light of wisdom), who is the true confidant? Even if one undertakes on that side, one will inevitably be beaten into two pieces. (Describing how clinging to one side will lose the whole) Even if one practices on this side, one should not be able to obtain perfection. Precisely because of keeping silent, the realm of Vaisali (毗耶離城: An ancient Indian city, the residence of Vimalakirti) is already a leakage of heavenly secrets. No matter how much one cultivates in seclusion, the realm of Magadha (摩竭陀國: An ancient Indian kingdom, where Buddhism flourished) will eventually have cracks. Do not say that the body reveals true constancy; it is directly pure and flawless. What is said about the shedding of skin is naturally independent and bright. Although it seems so fresh, it does not match the spirit of a monastic. Directly reaching the point where the five eyes are opened together, and the three lights are thoroughly illuminated. (五眼: The five eyes: physical eye, heavenly eye, wisdom eye, Dharma eye, Buddha eye. 三光: The sun, moon, and stars) From then on, it is like a silk thread on the end of a pole (an extremely dangerous situation).
自然不犯波瀾。須明轉位回機。方解入廛垂手。所以道。任使板齒生毛。莫教眼睛顧著。認著則空花繚亂。言之則語路參差。既然如是。敢問諸人。不犯鋒𨦵一句。作么生道。良久曰。半夜烏龜眼豁開。萬象曉來都一色。
東京妙慧尼慧光凈智禪師
上堂。舉趙州勘婆話。乃曰。趙州舌頭連天。老婆眉光覆地。分明勘破歸來。無限平人瞌睡。
寶峰照禪師法嗣
江州圓通青谷真際德止禪師
金紫徐閎中之季子也。世居歷陽。師雙瞳紺碧。神光射人。十歲未知書。多喜睡。其父目為懵然子。暨成童。強記過人。學文有奇語。弱冠。夢異僧授四句偈。已而有以南安巖主像遺之者。即傍所載聰明偈。自是持念不忘。后五年。隨金紫將漕西洛。一夕忽大悟。連作數偈。一曰。不因言句不因人。不因物色不因聲。夜半吹燈方就枕。忽然這裡已天明。每嘯歌自若。眾莫測之。乃力求出家。父弗許。欲以官授之。師曰。某方將脫世網。不著三界。豈復刺頭于利名中耶。請移授從兄玨。遂祝髮受具。未數載。名振京師。宣和二年春。徽宗皇帝。賜號真際。俾居圓通 上堂。山僧二十年前。兩目皆盲。了無所睹。唯是聞人說道。青天之上。有大日輪。照三千大千世界。無有不遍之處。籌䇿萬端。終不能見
【現代漢語翻譯】 現代漢語譯本：自然不會引起任何波瀾。必須明白轉變位置和運用機鋒的道理，才能理解入世幫助眾生。所以說，『任憑牙齒長出毛髮，也不要讓眼睛執著于外物。』如果執著于外物，就會被虛幻的景象迷惑；如果用語言表達，就會出現理解上的偏差。既然如此，請問各位，如何說一句不觸犯鋒芒的話？（停頓片刻）答：『半夜烏龜的眼睛突然睜開，萬象在黎明時都呈現出同一種顏色。』
東京妙慧尼慧光凈智禪師
上堂說法，引用趙州禪師勘驗老太婆的話。於是說：『趙州禪師的舌頭連線著天，老太婆的眉光覆蓋著地。分明勘破后歸來，可惜無數平庸之人還在打瞌睡。』
寶峰照禪師的法嗣
江州圓通青谷真際德止禪師
是金紫徐閎中的小兒子。世代居住在歷陽。禪師雙眼瞳孔呈紺碧色，目光銳利逼人。十歲時還不識字，喜歡睡覺。他的父親認為他是個懵懂無知的人。等到長大成人，記憶力超群。學習文章時常有驚人之語。二十歲左右，夢見一位奇異的僧人授予他四句偈語。不久后，有人把南安巖主的畫像送給他，畫像旁邊寫著那首聰明的偈語。從此以後，他一直持念不忘。五年後，跟隨金紫前往西洛。一天晚上忽然大悟，連續寫了幾首偈語。其中一首說：『不依靠言語，不依靠他人，不依靠物色，不依靠聲音。半夜吹燈剛剛要睡覺，忽然發現這裡已經天亮。』他常常自由吟唱，眾人無法理解他。於是極力要求出家，他的父親不允許，想授予他官職。禪師說：『我正要擺脫世俗的束縛，不滯留於三界之中，怎麼會再把頭伸進名利場中呢？請把官職授予我的堂兄徐玨吧。』於是剃度受戒。沒過幾年，名聲傳遍京城。宣和二年（1120年）春天，徽宗皇帝賜號真際，讓他居住在圓通寺。上堂說法：『山僧二十年前，兩眼都是瞎的，什麼也看不見。只是聽人說，在青天之上，有一輪巨大的太陽，照耀著三千大千世界，沒有照不到的地方。想盡各種辦法，最終還是不能看見。』
【English Translation】 English version: Naturally, it does not stir up any waves. One must understand the principle of shifting positions and utilizing opportunities to comprehend entering the world to help sentient beings. Therefore, it is said, 'Let the teeth grow hair, but do not let the eyes cling to external objects.' If one clings to external objects, one will be deluded by illusory appearances; if one expresses it in language, discrepancies in understanding will arise. Since this is the case, may I ask everyone, how to say a sentence that does not touch upon sharpness? (Pauses for a moment) Answers: 'In the middle of the night, the turtle's eyes suddenly open, and all phenomena appear as one color at dawn.'
Zen Master Huiguang Jingzhi, a nun of Miaohui Temple in Tokyo
Ascended the hall to preach, citing the story of Zen Master Zhaozhou examining the old woman. Thereupon he said, 'Zen Master Zhaozhou's tongue connects to the heavens, the old woman's eyebrow light covers the earth. Having clearly discerned and returned, it is a pity that countless ordinary people are still dozing off.'
Dharma successor of Zen Master Zhaozhao of Baofeng
Zen Master Zhenji Dezhi of Qinggu, Yuantong Temple, Jiangzhou
He was the youngest son of Xu Hongzhong of Jinzi (high-ranking official title). His family had lived in Liyang for generations. The Zen master's pupils were dark blue, and his gaze was sharp and piercing. At the age of ten, he was still illiterate and liked to sleep. His father considered him an ignorant child. When he grew up, his memory was outstanding. When studying literature, he often had surprising remarks. Around the age of twenty, he dreamed of an extraordinary monk who gave him a four-line verse. Soon after, someone gave him a portrait of the master of Nanan Rock, with the clever verse written beside it. From then on, he never forgot to recite it. Five years later, he followed Jinzi to Xiluo. One night, he suddenly had a great enlightenment and wrote several verses in succession. One of them said, 'Not relying on words, not relying on others, not relying on appearances, not relying on sounds. Just as I was about to blow out the lamp and go to sleep in the middle of the night, I suddenly realized that it was already dawn here.' He often sang freely, and the crowd could not understand him. So he strongly requested to become a monk, but his father refused, wanting to grant him an official position. The Zen master said, 'I am about to break free from the bonds of the world, not dwelling in the Three Realms, how could I stick my head into the arena of fame and gain again? Please grant the official position to my cousin Xu Jue.' So he shaved his head and received the precepts. In a few years, his name spread throughout the capital. In the spring of the second year of Xuanhe (1120 AD), Emperor Huizong bestowed the title Zhenji and had him reside in Yuantong Temple. Ascended the hall to preach: 'Twenty years ago, this mountain monk's eyes were both blind, and I could not see anything. I only heard people say that above the blue sky, there is a great sun, shining on the three thousand great thousand worlds, with no place unilluminated. I tried all sorts of methods, but in the end, I could not see it.'
。二十年後。眼光漸開。又值天色連陰。濃雲亂涌。四方觀察。上下推窮。見云行時。便於行處作計較。見云住時。便於住處。立個窠臼。正如是間。忽遇著個多知漢問道。莫是要見日輪么。何不向高山頂上去。山僧卻徴他道。那裡是高山頂上。他道。紅塵不到處是。諸仁者。好個端的訊息。還會么。長連床上佛陀耶 上堂。昨夜黃面瞿曇。將三千大千世界來。一口吞盡。如人飲湯水。軌跡不留。應時消散。當爾時。諸大菩薩聲聞羅漢。及與一切生眾。盡皆不覺不知。唯有文殊普賢。瞥然覷見。雖然得見。渺渺茫茫。恰似向大洋海里。頭出頭沒。諸人且道。是甚麼訊息。若也檢點得破。許他頂門上。具一隻眼 示寂。阇維煙氣所及。悉成設利。塔于司空山。分窆疊石原。
臺州真如道會禪師
上堂。空劫中事。自肯承當。日用全彰。有何滲漏。正好歸家穩坐。任他雪覆青山。不留元字。掛懷誰覆波翻水面。且道。正不立元。偏不附物一句。如何舉似。機絲不掛梭頭事。文彩縱橫意自殊。
興國軍智通大死翁景深禪師
臺州王氏子。自幼不群。年十八。依廣度芝披剃。始謁凈慈象。一日聞象曰。思而知。慮而解。皆鬼家活計。興不自遏。遂往寶峰。求入室。峰曰。直須斷起滅念。向空劫已前。
【現代漢語翻譯】 二十年後，眼光漸漸開闊。又遇到天色連日陰沉，濃厚的雲彩翻滾涌動。四處觀察，上下推究，看見雲彩移動時，就在雲彩移動的地方打主意；看見雲彩停住時，就在雲彩停住的地方設立窠臼。正在這個時候，忽然遇到一個自作聰明的人問道：『莫非是想要看見太陽嗎？為什麼不向高山頂上去？』山僧卻反問他道：『哪裡是高山頂上？』那人說：『紅塵不到的地方就是。』各位仁者，這真是個確切的訊息，明白了嗎？長連床上佛陀耶（Buddha耶，佛陀）上堂說法：『昨夜黃面瞿曇（瞿曇，釋迦牟尼的姓氏），將三千大千世界一口吞盡，如同人喝湯水一般，軌跡不留，應時消散。當時，諸大菩薩、聲聞羅漢，以及一切有情眾生，全都毫無察覺。唯有文殊（文殊菩薩）普賢（普賢菩薩），稍微看見了一點。雖然得見，卻也渺渺茫茫，恰似在大洋海里，頭出頭沒。』各位，且說，這是什麼訊息？如果能夠勘破，就允許他在頭頂上，長出一隻眼睛。』示寂（示寂，圓寂）。荼毗（荼毗，火葬）后的煙氣所及之處，都變成了舍利（舍利，佛教徒火葬後遺留的結晶體）。建塔于司空山，分葬于疊石原。
臺州真如道會禪師
上堂說法：『空劫（空劫，世界未形成前的混沌時期）中的事情，如果自己肯承擔，那麼日用平常之中就完全彰顯，還有什麼遺漏呢？正好可以歸家安穩地坐著，任憑白雪覆蓋青山，不留下一點痕跡。掛懷誰會去覆蓋波浪翻滾的水面呢？』且說，『正不立元，偏不附物』這句話，該如何說呢？機梭不掛梭頭的事，文采縱橫，意境自然不同。
興國軍智通大死翁景深禪師
臺州王氏之子，從小就不合羣。十八歲時，依從廣度芝剃度出家。起初拜見凈慈象禪師。一日，聽到象禪師說：『思慮而知，考慮而解，都是鬼家的活計。』興致勃發，不能自已，於是前往寶峰，請求入室請教。寶峰禪師說：『必須斷絕生滅之念，回到空劫（空劫，世界未形成前的混沌時期）之前。
【English Translation】 Twenty years later, his vision gradually broadened. He also encountered continuous cloudy weather, with thick clouds surging and rolling. Observing in all directions, investigating up and down, when he saw the clouds moving, he made plans based on where they were moving; when he saw the clouds stopping, he established a base where they stopped. Just at this moment, he suddenly encountered a know-it-all who asked: 'Do you want to see the sun? Why not go to the top of a high mountain?' The mountain monk questioned him in return: 'Where is the top of a high mountain?' The man said: 'Where the red dust does not reach.' All of you, this is truly an accurate message, do you understand? Buddha (Buddha, the enlightened one) on the long platform ascended the hall and said: 'Last night, the yellow-faced Gautama (Gautama, Shakyamuni's surname) swallowed the three thousand great chiliocosms in one gulp, like a person drinking soup, leaving no trace, and dissipating instantly. At that time, all the great Bodhisattvas, Sravaka Arhats, and all sentient beings were completely unaware. Only Manjusri (Manjusri Bodhisattva) and Samantabhadra (Samantabhadra Bodhisattva) caught a glimpse. Although they saw it, it was vague and indistinct, like bobbing up and down in the vast ocean.' Everyone, tell me, what is this message? If you can break through it, you will be allowed to grow an eye on the top of your head.' Passed away (Nirvana). The smoke from the cremation (cremation) reached everywhere, and all turned into sarira (sarira, crystalline relics left after the cremation of Buddhists). A pagoda was built on Mount Sikong, and the remains were buried separately in Dieshiyuan.
Zen Master Daohui of Zhenru Temple in Taizhou
Ascending the hall and giving a Dharma talk: 'If you are willing to take responsibility for the events in the empty kalpa (empty kalpa, the chaotic period before the formation of the world), then it will be fully manifested in your daily life, what is there to leak? It is good to return home and sit peacefully, letting the white snow cover the green mountains, without leaving a trace. Who would bother to cover the surface of the water with rolling waves?' Furthermore, how should the phrase 'The upright does not establish the origin, the biased does not attach to things' be spoken? The matter of the loom not hanging on the shuttle head, the literary talent is horizontal and vertical, and the artistic conception is naturally different.
Zen Master Jingshen, the Great Dead Old Man Zhitong of Xingguo Army
The son of the Wang family of Taizhou was unsociable from a young age. At the age of eighteen, he was tonsured and became a monk under Guangdu Zhi. Initially, he visited Zen Master Xiang of Jingci. One day, he heard Zen Master Xiang say: 'Thinking and knowing, considering and understanding, are all the work of ghosts.' His interest was aroused, and he could not restrain himself, so he went to Baofeng and asked to enter the room for instruction. Zen Master Baofeng said: 'You must cut off the thoughts of arising and ceasing, and return to before the empty kalpa (empty kalpa, the chaotic period before the formation of the world).
掃除玄路。不涉正偏。盡卻今時。全身放下。放盡還放。方有自由分。師聞頓領厥旨。峰擊鼓告眾曰。深得闡提大死之道。後學宜依之。因號大死翁。建炎改元。開法智通 上堂。來不入門。去不出戶。來去無痕。如何提唱。直得古路苔封。𦏪羊絕跡。蒼梧月鎖。丹鳳不棲。所以道。藏身處沒軌跡。沒軌跡處莫藏身。若能如是。去住無依。了無向背。還委悉么。而今分散如雲鶴。你我相忘觸處元。僧問。如何是正中偏。師曰。黑麵老婆㧞白練。曰如何是偏中正。師曰。白頭翁子著皂衫。曰如何是正中來。師曰。屎里翻筋斗。曰如何是兼中至。師曰。雪刃籠身不自傷。曰如何是兼中到。師曰。崑崙夜裡行。曰向上還有事也無。師曰。捉得烏龜喚作鱉。曰乞師再垂方便。師曰。入山逢虎臥。出谷鬼來牽。曰何得干戈相待。師曰。三兩線一斤麻。宋高宗紹興初。歸住寶藏巖。以事民其服。壬申二月示微恙。乃曰。世緣盡矣。三月十三。為眾小參。仍說偈曰。不用剃頭。何須澡浴。一堆紅焰。千足萬足。雖然如是。且道。向上還有事也無。遂斂目而逝。
衡州華藥智朋禪師
四明黃氏子。依寶峰有年。無省。因為眾持缽。峰自題其像曰。雨洗淡紅桃萼嫩。風搖淺碧柳絲輕。白雲影里怪石露。綠水光中古木清。噫你
【現代漢語翻譯】 現代漢語譯本： 掃除玄妙的路徑，不涉及正與偏的對立。完全放下當下的執著，全身心地放下。放下之後再放下，才能獲得真正的自由。師父聽聞后立刻領悟了其中的旨意。峰禪師擊鼓告知大眾說：『（他）深刻地領悟了斷除一切善根的大死之道，後來的學人應該傚法他。』因此稱他為『大死翁』。 建炎（1127-1130）改元后，（智通禪師）在智通寺開堂說法。上堂時說：『來時不從門入，去時不從戶出。來去不留痕跡，如何提倡（這種境界）？』（這種境界）直使得古老的道路長滿苔蘚，綿羊斷絕了軌跡，蒼梧山被月光鎖住，丹鳳也不來棲息。所以說：『藏身之處沒有軌跡，沒有軌跡之處不要藏身。』如果能夠這樣，來去沒有依靠，完全沒有方向和背離。還明白嗎？如今分散如雲中的鶴，你我相忘，觸處都是本源。 有僧人問：『什麼是正中偏？』師父說：『黑臉老太婆扯白色的絲練。』（比喻在正統中顯現出差異）。僧人問：『什麼是偏中正？』師父說：『白頭老翁穿黑色的衣服。』（比喻在差異中顯現出正統）。僧人問：『什麼是正中來？』師父說：『在屎里翻跟頭。』（比喻在最污穢的地方顯現出清凈）。僧人問：『什麼是兼中至？』師父說：『雪亮的刀刃籠罩全身而不自傷。』（比喻在極度危險的情況下保持自我）。僧人問：『什麼是兼中到？』師父說：『在崑崙山夜裡行走。』（比喻在極度黑暗的環境中前行）。僧人問：『向上還有事嗎？』師父說：『捉到烏龜卻叫作鱉。』（比喻指鹿為馬，顛倒是非）。僧人說：『請師父再次施予方便。』師父說：『入山遇到老虎臥著，出谷有鬼來拉扯。』（比喻修行路上充滿障礙）。僧人問：『為何要干戈相待？』師父說：『三兩線才有一斤麻。』（比喻價值不對等）。 宋高宗紹興初年（1131），（智朋禪師）回到寶藏巖居住，用對待百姓的事情來要求自己。壬申年二月，（智朋禪師）略感不適，於是說：『世間的緣分盡了。』三月十三日，為眾僧進行小參，仍然說了偈語：『不用剃頭，何須洗澡。一堆紅色的火焰，千足萬足。』雖然這樣，且說，向上還有事嗎？』於是合上眼睛去世了。
衡州華藥智朋禪師 （智朋禪師是）四明黃氏的兒子，依止寶峰禪師多年，沒有開悟。因為替大眾持缽，寶峰禪師親自在他的畫像上題寫道：『雨洗淡紅的桃花花萼嬌嫩，風搖淺碧的柳絲輕柔。白雲影里怪石顯露，綠水光中古木清幽。』唉，你（智朋禪師）啊！
【English Translation】 English version: Sweep away the mysterious path, not involving the opposition of right and wrong. Completely let go of the attachments of the present moment, and release with all your heart. Only after letting go and letting go again can you obtain true freedom. Upon hearing this, the master immediately understood the meaning. Chan Master Feng struck the drum and announced to the assembly: '(He) has deeply understood the great death path of cutting off all roots of goodness, and later learners should follow him.' Therefore, he was called 'Old Man Great Death'. After the change of era to Jianyan (1127-1130), (Chan Master Zhitong) opened a Dharma assembly at Zhitong Temple. When ascending the hall, he said: 'When coming, do not enter through the door; when leaving, do not exit through the gate. Coming and going leave no trace. How can one advocate (this state)?' (This state) directly causes the ancient road to be covered with moss, sheep to have no trace, Mount Cangwu to be locked by moonlight, and the phoenix to not perch. Therefore, it is said: 'The place to hide has no trace; the place with no trace, do not hide.' If one can be like this, coming and going have no reliance, and there is completely no direction or turning away. Do you understand? Now scattered like cranes in the clouds, you and I forget each other, and everywhere is the source. A monk asked: 'What is right within the biased?' The master said: 'A black-faced old woman pulls white silk.' (Metaphor for showing differences in orthodoxy). The monk asked: 'What is biased within the right?' The master said: 'An old man with white hair wears black clothes.' (Metaphor for showing orthodoxy in differences). The monk asked: 'What is coming from the right?' The master said: 'Somersaulting in the excrement.' (Metaphor for showing purity in the most filthy place). The monk asked: 'What is arriving in the combined?' The master said: 'A snow-bright blade covers the body without self-injury.' (Metaphor for maintaining oneself in extremely dangerous situations). The monk asked: 'What is reaching in the combined?' The master said: 'Walking at night in the Kunlun Mountains.' (Metaphor for moving forward in an extremely dark environment). The monk asked: 'Is there anything beyond?' The master said: 'Catching a turtle but calling it a turtle.' (Metaphor for calling a deer a horse, reversing right and wrong). The monk said: 'Please, Master, bestow convenience again.' The master said: 'Entering the mountain and encountering a tiger lying down, leaving the valley and having a ghost pull you.' (Metaphor for the path of cultivation being full of obstacles). The monk asked: 'Why treat each other with hostility?' The master said: 'Three or two threads make a pound of hemp.' (Metaphor for unequal value). In the early years of Shaoxing (1131) of Emperor Gaozong of the Song Dynasty, (Chan Master Zhipeng) returned to live in Baozang Rock, using the affairs of the people to demand of himself. In the second month of the Ren Shen year, (Chan Master Zhipeng) felt slightly unwell, so he said: 'The worldly affinities are exhausted.' On the thirteenth day of the third month, he conducted a small consultation for the monks and still said the verse: 'No need to shave the head, no need to bathe. A pile of red flames, a thousand feet, ten thousand feet.' Although it is like this, let's say, is there anything beyond?' Then he closed his eyes and passed away.
Chan Master Zhipeng of Huayao in Hengzhou (Chan Master Zhipeng) was the son of the Huang family of Siming, relying on Chan Master Baofeng for many years without enlightenment. Because he held the alms bowl for the public, Chan Master Baofeng personally inscribed on his portrait: 'The rain washes the light red peach calyxes tenderly, the wind shakes the light green willow silk gently. Strange rocks are exposed in the shadows of white clouds, and ancient trees are clear in the light of green water.' Alas, you (Chan Master Zhipeng)!
是何人至焦山。枯木成見之嘆曰。今日方知。此老親見先師來。師遂請益其贊。成曰。豈不見法眼拈夾山境話曰。我二十年祇作境會。師即契悟。(蘿湖野箓曰。成指以。問師曰。汝會么。師曰不會。成曰。汝記得法燈擬寒山否師遂誦。至誰人知此意令我憶南泉。于憶字處。成遽以手掩師口曰。住住。師豁然有省)乃曰。元來恁么地。成曰。汝作么生會。師曰。春生夏長。秋收冬藏。成曰。直須保任。師應喏。紹興初。出住華藥婺之天寧。后遷清涼 上堂。海風吹夢。嶺猿啼月。敢問諸人。是何時節。恁么會得。無影樹下任遨遊。其或未然。三條椽下。直須打徹 後退居明之瑞巖。建康。再以清涼挽之。明守亦勉其行。師不從。作偈送使者曰。相煩專使入煙霞。灰冷無湯不點茶。寄語甬東賢太守。難教枯木再生花。未幾而終。
石門易禪師法嗣
吉安青原齊禪師
福州陳氏子。二十八辭父兄。從云蓋智出家。執事首座。座一日秉拂罷。師問曰。某聞首座所說。莫曉其義。伏望慈悲指示。座諄諄誘之。使究無著說這個法。逾兩日有省。以偈呈曰。說法無如這個親。十方剎海一微塵。若能於此明真理。大地何曾見一人。座駭然。因語智得度。遍扣諸方。后至石門。深蒙器可 出住青原。僅一紀。示寂日
。說偈遺眾曰。昨夜三更過急灘。灘頭雲霧黑漫漫。一條拄杖為知己。擊碎千關與萬關。
越州天衣法聰禪師
上堂。幽室寒燈不假挑。虛空明月徹雲霄。要知日用常無間。烈焰光中發異苗。因裝普賢大士。開光明次。師登梯秉筆。顧大眾曰。道得即為下筆。眾無對。師召侍者。與老僧牢扶梯子。遂點之。
遂寧府香山尼佛通禪師
因誦蓮經有省。往見石門。乃曰。成都吃不得也。遂寧吃不得也。門拈拄杖打出。師忽悟曰。榮者自榮。謝者自謝。秋露春風。好不著便。門拂袖歸方丈。師亦不顧而出。由此道俗景從。得法者眾。
凈因覺禪師法嗣
東京華嚴真懿慧蘭禪師
上堂。達磨大師。九年面壁。未開口已前。不妨令人疑著。卻被禪光座主一覷。腳手忙亂。便道。吾本來茲土。傳法救迷情。一華開五葉。結果自然成。當時若有個漢。腦後具照破古今底眼目。手中有截斷虛空底鉗錘。才見恁么道。便與驀胸搊住問。他道一華五葉。且拈放一邊。作么生是你傳底法。待伊開口。便與掀倒禪床。直饒達磨全機。也倒退三千里。免見千古之下負累兒孫。華嚴今日豈可徒然。非唯重整頹綱。且要為諸人雪屈。遂拈拄杖橫按。召大眾曰。達磨大師向甚處去也。擲拄杖下座 上堂。拈
【現代漢語翻譯】 現代漢語譯本： 說偈語告別大眾說：『昨夜三更時分，船隻駛過湍急的河灘。河灘上雲霧瀰漫，一片漆黑。只有手中的這條拄杖是我的知己，它能擊碎重重關卡。』
越州天衣法聰禪師
上堂說法：『幽靜的房間里，寒冷的燈光也不需要挑撥。空曠的夜空中，明亮的月光照徹雲霄。想要知道日常的應用無有間斷，就在烈焰的光芒中生髮出奇異的苗。』因為要裝塑普賢大士（象徵菩薩大行），舉行開光儀式。禪師登上梯子，拿起筆，看著大眾說：『說得對就下筆。』大眾沒有人回答。禪師叫來侍者，『和老僧一起牢牢扶住梯子。』於是點睛。
遂寧府香山尼佛通禪師
因為誦讀《法華經》有所領悟，前去拜見石門禪師。於是說：『成都吃不得也，遂寧也吃不得也。』石門禪師拿起拄杖打她出去。禪師忽然醒悟說：『榮顯的自會榮顯，衰謝的自會衰謝。秋天的露水，春天的風，最好不要執著。』石門禪師拂袖回到方丈室。禪師也不回頭就走了。從此道士俗人景仰追隨，得法的很多。
凈因覺禪師法嗣
東京華嚴真懿慧蘭禪師
上堂說法：『達磨大師（Bodhidharma，印度禪宗始祖）九年面壁，未開口之前，不妨讓人疑惑。卻被禪光座主（指慧可，達摩的弟子）看了一眼，手忙腳亂。便說：『我本來到這片土地，傳法是爲了拯救迷惑的情感。一朵花開五片葉子，結果自然成就。』當時如果有個漢子，腦後有照破古今的眼力，手中有截斷虛空的鉗錘。才見到他這麼說，就一把抓住他的胸口問：『他說一花五葉，且放到一邊，什麼是你傳的法？』等他開口，就掀翻他的禪床。即使達磨（Bodhidharma，印度禪宗始祖）有全部的機鋒，也要倒退三千里，免得千古之後連累子孫。華嚴寺今天豈能徒勞無功。不僅要重整衰敗的綱紀，還要為各位洗雪冤屈。』於是拿起拄杖橫著按住，召集大眾說：『達磨大師（Bodhidharma，印度禪宗始祖）向什麼地方去了？』扔下拄杖下座。上堂，拈起……
【English Translation】 English version: He spoke a verse to bid farewell to the assembly, saying: 'Last night, at the third watch, the boat passed through the rapid shoals. The clouds and mist on the shoals were dark and vast. Only this staff in my hand is my confidant, it can shatter countless barriers.'
Chan Master Facong of Tianyi Temple in Yuezhou
Ascended the hall and said: 'In a secluded room, the cold lamp does not need to be trimmed. In the empty sky, the bright moon illuminates the clouds. If you want to know that daily use is constant and uninterrupted, extraordinary sprouts emerge from the light of the blazing flames.' Because of the enshrinement of Samantabhadra Bodhisattva (普賢大士，symbol of great vows and practices), a consecration ceremony was held. The Master ascended the ladder, took up a brush, and looked at the assembly, saying: 'If you can speak correctly, then I will write.' No one in the assembly responded. The Master summoned the attendant, 'Help the old monk hold the ladder firmly.' Then he dotted the eyes.
Chan Master Fotong, a nun of Xiangshan Temple in Suining Prefecture
Because of reciting the Lotus Sutra, she had an awakening. She went to see Shimen Chan Master. Then she said, 'Chengdu cannot be eaten, and Suining cannot be eaten either.' Shimen Chan Master picked up his staff and struck her out. The Master suddenly awakened and said, 'Those who are honored will be honored, and those who decline will decline. Autumn dew and spring breeze, it is best not to be attached.' Shimen Chan Master brushed his sleeves and returned to his abbot's room. The Master also left without looking back. From then on, Taoists and laypeople admired and followed her, and many attained the Dharma.
Dharma Successor of Chan Master Jue of Jingyin Temple
Chan Master Zhenyi Huilan of Huayan Temple in Tokyo
Ascended the hall and said: 'Bodhidharma (達磨大師，the first patriarch of Zen Buddhism in China) faced the wall for nine years. Before he opened his mouth, it is okay to let people doubt. But he was glanced at by the Zen Master Zuo (禪光座主，referring to Huike, Bodhidharma's disciple), and he became flustered. Then he said, 'I originally came to this land to transmit the Dharma to save deluded emotions. One flower opens five petals, and the result will naturally be achieved.' If there was a man at that time, with eyes that could illuminate the past and present behind his head, and with pliers in his hand that could cut off the void. As soon as he saw him say this, he would grab his chest and ask, 'He said one flower five petals, let's put it aside, what is the Dharma you are transmitting?' Waiting for him to open his mouth, he would overturn his meditation bed. Even if Bodhidharma (達磨大師，the first patriarch of Zen Buddhism in China) had all the opportunities, he would retreat three thousand miles, so as not to burden future generations for thousands of years. How can Huayan Temple be in vain today. Not only must we reorganize the declining discipline, but also clear the grievances for everyone.' Then he picked up his staff and held it horizontally, summoning the assembly and saying, 'Where has Bodhidharma (達磨大師，the first patriarch of Zen Buddhism in China) gone?' He threw down his staff and descended from the seat. Ascended the hall, picked up...
拄杖曰。靈山會上。喚作拈花。少室峰前。名為得髓。從上古德。祇可傍觀。末代宗師。盡皆拱手。華嚴今日不可逐浪隨波。擬向萬仞峰前。點出普天春色。會么。髑髏無喜識。枯木有龍吟。
天寧誧禪師法嗣
西京熊耳慈禪師
上堂。般若無知。應緣而照。山僧今日撒屎撒尿。這邊放那邊屙。東山西嶺笑呵呵。幸然一片清涼地。剛被熊峰染污他。染污他莫啾唧。泥牛木馬盡呵叱。過犯彌天且莫論。再得清明又何日。還會么。來年更有新條在。惱亂春風卒未休。
大洪遂禪師法嗣
隨州大洪慶顯禪師
蜀廣安楊氏子。誦寶公十二歌。有省。尋參佛性宏智。皆有啓發。西京帥。列師道行於朝。旨令繼席開法大洪。賜號覺照慧空佛智明悟大師。僧問。須菩提巖中宴坐。帝釋雨華。和尚新據洪峰。有何祥瑞。師曰。鐵牛耕破扶桑國。迸出金烏照海門。曰未審是何宗旨。師曰。熨斗煎茶銚不同。
大同智禪師法嗣
越州天章樞禪師
上堂。召大眾曰。春將至歲已暮。思量古往今來。祇是個般排程。凝眸昔日家風。下足舊時岐路。勸君休莫莽鹵。眨上眉毛須薦取。東村王老笑呵呵。此道今人棄如土。
青原下十四世
長蘆了禪師法嗣
明州天童宗玨
【現代漢語翻譯】 現代漢語譯本 拄杖說：在靈山法會上（釋迦牟尼佛拈花微笑的典故），這叫做『拈花』；在少室山前（達摩祖師面壁），這叫做『得髓』。從古至今的德行高尚者，只能在一旁觀看；末世的宗師，都只能拱手致敬。華嚴啊，今天不可隨波逐流。想要在萬仞高峰前，點染出普天下的春色。明白嗎？骷髏沒有喜悅的意識，枯木卻有龍的吟嘯。
天寧誧禪師的法嗣
西京熊耳慈禪師
上堂說法：般若（智慧）沒有固定的知見，隨著因緣而照見。我今天在這裡拉屎撒尿，這邊放那邊拉，東山和西嶺都在笑呵呵。幸好有一片清涼之地，卻被熊峰染污了。染污了也不要抱怨，泥牛和木馬都要呵斥。過去的過錯再大也不要論，什麼時候才能再次得到清明呢？明白嗎？來年還有新的枝條生長，擾亂春風終究不會停止。
大洪遂禪師的法嗣
隨州大洪慶顯禪師
是蜀地廣安楊氏的兒子，誦讀寶公十二歌后有所領悟。後來參訪佛性宏智禪師，都得到啓發。西京的統帥，將禪師的道行上奏朝廷，皇帝下旨讓他繼承大洪寺的席位開壇講法，賜號覺照慧空佛智明悟大師。僧人問：須菩提（釋迦摩尼十大弟子之一，解空第一）在巖洞中宴坐，帝釋天（佛教護法神）降下花雨，和尚您新來到大洪山，有什麼祥瑞呢？禪師說：鐵牛耕破了扶桑國（日本），迸出金烏（太陽）照亮海門。僧人問：不知道這是什麼宗旨？禪師說：熨斗煎茶，茶銚不同。
大同智禪師的法嗣
越州天章樞禪師
上堂說法，召集大眾說：春天將要來臨，一年又要結束了。思量古往今來，只是這樣的安排。凝視昔日的家風，踏上舊時的道路。勸你們不要莽撞，眨一下眉毛就要領會。東村的王老笑呵呵，這種道義現在的人像丟棄泥土一樣。
青原下第十四世
長蘆了禪師的法嗣
明州天童宗玨
【English Translation】 English version The staff said: At the Vulture Peak assembly (referring to the story of Shakyamuni Buddha holding up a flower and Mahakasyapa smiling), it is called 'holding up a flower'; before the Shaoshi Peak (referring to Bodhidharma facing the wall), it is called 'obtaining the marrow'. From the ancient virtuous ones, one can only observe from the sidelines; the latter-day masters, all bow their heads in respect. Huayan (Avatamsaka, a major school of Mahayana Buddhism), today, should not drift with the waves. Wanting to, before the ten-thousand-仞 (unit of length) peak, paint out the spring colors of the whole world. Do you understand? A skull has no joyful consciousness, a withered tree has the roar of a dragon.
Successor of Chan Master Tianning Bu
Chan Master Cixiong'er of Xijing
Ascending the hall: Prajna (wisdom) has no fixed knowledge, responding to conditions and illuminating. This mountain monk today is shitting and pissing, releasing here and excreting there, the Eastern Mountain and Western Ridge are laughing heartily. Fortunately, there is a piece of cool and refreshing land, but it is stained by Xiong Peak. If it is stained, do not complain, the mud ox and wooden horse should all be scolded. Past transgressions, no matter how great, should not be discussed, when will we be able to obtain clarity again? Do you understand? Next year there will be new branches, disturbing the spring breeze will not stop.
Successor of Chan Master Dahong Sui
Chan Master Qingxian of Dahong in Suizhou
He was the son of the Yang family of Guang'an in Shu (Sichuan), and had an awakening after reciting the Twelve Songs of Baogong. Later, he visited Chan Master Foxing Hongzhi and was enlightened. The commander of Xijing presented the master's conduct to the court, and the emperor ordered him to succeed the seat of Dahong Temple to open the Dharma, bestowing the title of Great Master Jue Zhao Hui Kong Fo Zhi Ming Wu. A monk asked: Subhuti (one of the ten major disciples of Shakyamuni, foremost in understanding emptiness) was sitting in meditation in a cave, and Sakra (a Buddhist protector deity) rained down flowers, what auspicious signs do you have now that you have newly taken the seat of Dahong Peak? The master said: The iron ox plows through the Fusang country (Japan), and the golden crow (sun) bursts out, illuminating the sea gate. The monk asked: I don't know what the purpose is? The master said: The ironing iron for tea and the tea pot are different.
Successor of Chan Master Datong Zhi
Chan Master Shu of Tianzhang in Yuezhou
Ascending the hall, summoning the assembly and saying: Spring is coming and the year is ending. Thinking about the past and the present, it is just this kind of arrangement. Gazing at the family style of the past, stepping on the old road. I advise you not to be reckless, you must understand when you blink your eyebrows. Old Wang of Dongcun is laughing heartily, people today abandon this way like dirt.
Fourteenth generation under Qingyuan
Successor of Chan Master Changlu Liao
Zongjue of Tiantong in Mingzhou
禪師
僧問。如何是道。師曰。十字街頭休斫額 上堂。劫前運步。世外橫身。妙契不可以意到。真證不可以言傳。直得虛靜斂氛。白雲向寒巖而斷。靈光破暗。明月隨夜船而來。正恁么時。作么生履踐。偏正不曾離本位。縱橫那涉語因緣。
真州長蘆妙覺慧悟禪師
上堂。盡大地是個解脫門。把手拽不肯入。雪蜂老漢抑逼人作么。既到這裡。為甚麼鼻孔在別人手裡。良久曰。貪觀天上月。失卻手中橈 僧問。雁過長空。影沈寒水。雁無遺蹤之意。水無沈影之心。還端的也無。師曰。蘆花兩岸雪。江水一天秋。曰便恁么去時如何。師曰。雁過長空聻。僧擬議。師曰。靈利衲子。
福州龜山義初禪師
上堂。久默斯要。不務速說。釋迦老子。寐語作么。我今為汝保任斯事。終不虛也。大似壓良為賤。既不恁么。畢竟如何。白雲籠岳頂。翠色轉崔嵬。
建康保寧興譽禪師
上堂。步入道場。影涵宗鑒。粲粲星羅霽夜。英英花吐春時。木人密運化機。絲毫不爽。石女全捉空印。文彩未彰。且道。不一不異。無去無來。合作么生體悉。的的縱橫皆妙用。阿儂元不異中來。
真州北山法通禪師
上堂。吞盡三世底。為甚麼開口不得。照破四天下底。為甚麼開眼不得。作
【現代漢語翻譯】 禪師
僧人問：『什麼是道？』禪師說：『在十字街頭不要亂砍頭。』
禪師上堂說法：『在劫（kalpa，極長的時間單位）前就開始行動，在世間之外橫立自身。精妙的契合無法用心意達到，真正的證悟無法用言語傳達。直接達到虛空寂靜，收斂塵埃，白雲向著寒冷的巖石而斷開，靈光破除黑暗，明月隨著夜船而來。』正在這個時候，要如何踐行呢？偏頗與正直不曾離開根本的位置，縱橫交錯哪裡涉及語言的因緣？』
真州長蘆妙覺慧悟禪師
上堂說法：『整個大地就是一個解脫之門，（你們）拉著手卻不肯進入。雪峰老漢逼迫人做什麼？既然到了這裡，為什麼鼻孔還在別人手裡？』良久后說：『貪戀觀看天上的月亮，卻失去了手中的船槳。』僧人問：『雁飛過長空，影子沉入寒冷的水中，雁沒有留下痕跡的意思，水沒有留下影子的心。這確實是這樣嗎？』禪師說：『蘆花在兩岸如雪，江水與天空一樣秋色。』（僧人）說：『如果就這樣離去會如何？』禪師說：『雁飛過長空又怎樣呢？』僧人猶豫不決。禪師說：『真是靈巧的衲子（指僧人）。』
福州龜山義初禪師
上堂說法：『長久地沉默是關鍵，不要追求快速地說出。釋迦老子，說夢話做什麼？我現在為你們保證這件事，最終不會是虛假的。』很像把良民壓迫為賤民。既然不是這樣，到底如何呢？白雲籠罩山頂，翠綠的顏色更加高聳。』
建康保寧興譽禪師
上堂說法：『步入道場，身影映照著宗門的明鏡。燦爛的星辰羅列在晴朗的夜晚，鮮艷的花朵在春天綻放。木人精密地運轉著化生的機會，一絲一毫都不差錯。石女完全掌握著空性的印記，文采尚未彰顯。』且說，不一不異，無去無來，應該如何體會領悟？的的確確縱橫都是妙用，我原本就從不異之中而來。』
真州北山法通禪師
上堂說法：『吞盡三世（過去、現在、未來）的，為什麼不能開口說話？照破四天下的，為什麼不能睜開眼睛？』作
【English Translation】 Zen Master
A monk asked: 'What is the Dao (the Way)?' The Master said: 'Don't chop your forehead at the crossroads.'
The Master ascended the hall and gave a Dharma talk: 'Acting before the kalpa (an extremely long period of time), standing across the world. Subtle agreement cannot be reached by intention, true realization cannot be conveyed by words. Directly attain emptiness and stillness, collect the dust and atmosphere, white clouds break off towards the cold rock, spiritual light breaks through the darkness, and the bright moon comes with the night boat.' At this very moment, how should one practice? Bias and correctness have never left the original position, and where do the horizontal and vertical involve the cause and condition of language?'
Zen Master Miaojue Huiwu of Changlu, Zhenzhou
Ascending the hall, he said: 'The entire earth is a door of liberation. (You) hold hands but refuse to enter. What is the old man Xuefeng forcing people to do? Since you have arrived here, why is your nose still in someone else's hands?' After a long silence, he said: 'Greedy to watch the moon in the sky, but lose the oar in your hand.' A monk asked: 'A wild goose flies across the long sky, and its shadow sinks into the cold water. The goose has no intention of leaving traces, and the water has no intention of keeping the shadow. Is this really the case?' The Master said: 'Reed flowers on both banks are like snow, and the river water and the sky are the color of autumn.' (The monk) said: 'What if I leave like this?' The Master said: 'What about the wild goose flying across the long sky?' The monk hesitated. The Master said: 'Truly a clever monastic (referring to a monk).'
Zen Master Yichu of Guishan, Fuzhou
Ascending the hall, he said: 'Prolonged silence is the key, do not rush to speak. What is Shakyamuni Buddha doing, talking in his sleep? I now guarantee this matter for you, and it will not be false in the end.' It is very much like oppressing good people into becoming lowly people. Since it is not like this, what is it after all? White clouds cover the top of the mountain, and the green color becomes even more towering.'
Zen Master Xingyu of Baoning, Jiankang
Ascending the hall, he said: 'Entering the Dharma hall, the shadow reflects the mirror of the sect. The bright stars are scattered in the clear night, and the bright flowers bloom in the spring. The wooden man secretly operates the mechanism of transformation, without the slightest error. The stone woman fully grasps the mark of emptiness, and the literary talent has not yet been revealed.' Moreover, not one, not different, without going or coming, how should one understand and realize it? Indeed, horizontal and vertical are all wonderful uses, and I originally came from the non-different.'
Zen Master Fatong of Beishan, Zhenzhou
Ascending the hall, he said: 'The one who swallows the three worlds (past, present, and future), why can't he open his mouth to speak? The one who illuminates the four worlds, why can't he open his eyes?' Make
么生得十成通暢去。金針雙鎖備。葉露隱全該 僧問。斷言語絕思惟處。乞師指示。師曰。滴水不入石。
杭州皋亭崇先竹筒德朋禪師
鹽官顧氏子。為邑名僧守璋弟子。紹興戊辰。參真歇于徑山。夜歇山下。真歇夢雙月入寺。詰朝師至。歇異之。參究凡四載。一日聞通水筧節聲。豁然大悟。歇可之。因號竹筒。及歇被旨住崇先。師隨行。歇化。師奉旨繼其席。當紹興癸酉。兩詔入慈寧殿說法。以璋年老。謝事歸省。越二年。復奉旨再住崇先。孝宗乾道丁亥。無疾而逝。
天童覺禪師法嗣
明州雪竇聞庵嗣宗禪師
徽州陳氏子。幼業經。圓具。依妙湛慧。詰問次。釋然契悟。慧頷之。后謁宏智。蒙印可。其道愈尊。出住普照善權翠巖雪竇 上堂。人人有個鼻孔。唯有善權無鼻孔。為甚麼無。二十年前。破人掣洛了也。人人有兩個眼睛。唯有善權無眼睛。為甚麼無。被人木槵子換了也。人人有個髑髏。唯有善權無髑髏。為甚麼無。借人作屎杓了也。遂召大眾曰。鼻孔又無。眼睛又無。髑髏又無。諸人還識善權么。若也不識。是諸人埋沒善權。其或未然。更聽一頌。澗底泥牛金貼面。山頭石女著真紅。系驢橛上生芝草。不是雲靄香爐峰 上堂。翠巖不是不說。祇為無個時節。今朝快便難逢
【現代漢語翻譯】 現代漢語譯本 如何才能達到十分通暢的境界？就像金針雙重鎖閉一樣精密，即使是葉上的露珠也能完全包含其中。有僧人問道：『在斷絕言語、停止思慮的地方，請老師指示。』 禪師回答：『滴水不能穿透石頭。』
杭州皋亭崇先竹筒德朋禪師
鹽官顧氏之子，是當地名僧守璋的弟子。紹興戊辰年（1148年），在徑山參拜真歇禪師。夜晚在山下休息，真歇禪師夢見兩輪月亮進入寺廟。第二天早晨德朋禪師到達，真歇禪師對此感到驚異。參究了大約四年，有一天聽到疏通水筧的聲音，豁然大悟。真歇禪師認可了他，因此號為竹筒。等到真歇禪師奉旨住持崇先寺，德朋禪師跟隨前往。真歇禪師圓寂后，德朋禪師奉旨繼承了他的位置，當時是紹興癸酉年（1153年）。兩次被詔入慈寧殿說法。因為守璋年老，辭去職務回家省親。過了兩年，再次奉旨住持崇先寺。孝宗乾道丁亥年（1167年），無疾而終。
天童覺禪師法嗣
明州雪竇聞庵嗣宗禪師
徽州陳氏之子，年幼時學習儒家經典，圓滿受戒后，依止妙湛慧禪師。在詰問的過程中，釋然領悟，妙湛慧禪師認可了他。之後拜見宏智禪師，得到印可，他的道行更加精進。先後住持普照寺、善權寺、翠巖寺、雪竇寺。上堂說法時說：『人人都有個鼻孔，唯獨善權寺沒有鼻孔。為什麼沒有呢？因為二十年前，就已經把人的鼻孔打破了。』 『人人都有兩個眼睛，唯獨善權寺沒有眼睛。為什麼沒有呢？因為被人用木患子換掉了。』 『人人都有個頭顱，唯獨善權寺沒有頭顱。為什麼沒有呢？因為借給別人當屎勺用了。』 於是召集大眾說：『鼻孔也沒有了，眼睛也沒有了，頭顱也沒有了，各位還認識善權寺嗎？如果還不認識，那就是各位埋沒了善權寺。如果不是這樣，那就再聽一首偈頌：澗底的泥牛臉上貼著金箔，山頭的石女穿著真紅的衣服。拴驢的木樁上長出靈芝草，這裡不是雲霧繚繞的香爐峰。』 上堂說法時說：『翠巖寺不是不說，只是沒有合適的時機。今天真是難得的好機會。』
【English Translation】 English version How can one attain complete and unobstructed understanding? It's like a golden needle with a double lock, so precise that even dew on a leaf is fully contained. A monk asked: 'At the place where speech is cut off and thinking ceases, please, Master, give instruction.' The Master replied: 'A drop of water cannot penetrate a stone.'
Zen Master D朋 (Dé Péng) of 竹筒 (Zhútǒng, Bamboo Tube) at 皋亭 (Gāotíng) 崇先 (Chóngxiān) Monastery in Hangzhou
A son of the 顧 (Gù) family of 鹽官 (Yánguān), he was a disciple of the renowned local monk 守璋 (Shǒuzhāng). In the year 戊辰 (wùchén) of the 紹興 (Shàoxīng) era (1148), he visited 真歇 (Zhēnxiē) Zen Master at 徑山 (Jìngshān). One night, while resting at the foot of the mountain, 真歇 (Zhēnxiē) dreamed of two moons entering the temple. The next morning, D朋 (Dé Péng) arrived, and 真歇 (Zhēnxiē) was astonished. After four years of inquiry, he suddenly awakened upon hearing the sound of clearing a bamboo water pipe. 真歇 (Zhēnxiē) approved of him, hence the name 竹筒 (Zhútǒng, Bamboo Tube). When 真歇 (Zhēnxiē) was ordered to reside at 崇先 (Chóngxiān) Monastery, D朋 (Dé Péng) accompanied him. After 真歇 (Zhēnxiē)'s passing, D朋 (Dé Péng) was ordered to succeed him, in the year 癸酉 (guǐyǒu) of the 紹興 (Shàoxīng) era (1153). He was twice summoned to the 慈寧 (Cíníng) Palace to expound the Dharma. Because 守璋 (Shǒuzhāng) was old, he resigned and returned home to visit his family. Two years later, he was again ordered to reside at 崇先 (Chóngxiān) Monastery. In the year 丁亥 (dīnghài) of the 乾道 (Qiándào) era of Emperor 孝宗 (Xiàozōng) (1167), he passed away without illness.
Dharma Heir of Zen Master 覺 (Jué) of 天童 (Tiāntóng)
Zen Master 嗣宗 (Sìzōng) of 聞庵 (Wén'ān) at 雪竇 (Xuědòu) in 明州 (Míngzhōu)
A son of the 陳 (Chén) family of 徽州 (Huīzhōu), he studied Confucian classics in his youth. After fully receiving the precepts, he relied on 妙湛慧 (Miàozhàn Huì) Zen Master. During questioning, he suddenly awakened, and 妙湛慧 (Miàozhàn Huì) nodded in approval. Later, he visited 宏智 (Hóngzhì) Zen Master and received his endorsement, and his practice became even more profound. He successively resided at 普照 (Pǔzhào) Monastery, 善權 (Shànquán) Monastery, 翠巖 (Cuìyán) Monastery, and 雪竇 (Xuědòu) Monastery. In an assembly, he said: 'Everyone has a nose, but only 善權 (Shànquán) has no nose. Why is there no nose? Because twenty years ago, people's noses were already broken.' 'Everyone has two eyes, but only 善權 (Shànquán) has no eyes. Why is there no eyes? Because they were replaced with soapberry seeds.' 'Everyone has a skull, but only 善權 (Shànquán) has no skull. Why is there no skull? Because it was borrowed to be used as a dung ladle.' Then he summoned the assembly and said: 'There is no nose, there are no eyes, there is no skull. Do you still recognize 善權 (Shànquán)? If you do not recognize it, then you are burying 善權 (Shànquán). If that is not the case, then listen to another verse: The mud ox at the bottom of the ravine has a golden face, the stone woman on the mountain wears true red clothes. Lingzhi mushrooms grow on the stake used to tie the donkey, this is not the incense burner peak shrouded in clouds.' In an assembly, he said: '翠巖 (Cuìyán) is not that it doesn't speak, it's just that there is no suitable time. Today is a rare and opportune moment.'
。一句為君剖決。露柱本是木頭。秤錘祇是生鐵。諸人若到諸方。莫道山僧饒舌 僧問。蓮花未出水時如何。師曰。沒卻你鼻孔。曰出水后如何。師曰。穿著你眼睛。曰如何是正法眼。師曰烏豆 問如何是君。師曰。磨礱三尺劍。待斬不平人。曰如何是臣。師曰。白雲間不徹。流水太忙生。曰如何是君臣道合。師曰。雲行雨施。月皎星輝 問如何是正中偏。師曰。菱花未照前。曰如何是偏中正。師曰。團圞無少剩。曰如何是正中來。師曰。遍界絕塵埃。曰如何是兼中至。師曰。嚙鏃功前戲。曰如何是兼中到。師曰。十道不通耗 問如何是轉功就位。師曰。撒手無依全體現。扁舟漁父宿蘆花。曰如何是轉位就功。師曰。半夜嶺頭風月靜。一聲高樹老猿啼。曰如何是功位齊彰。師曰。出門不踏來時路。滿目飛塵絕點埃。曰如何是功位俱隱。師曰。泥牛飲盡澄潭月。石馬加鞭不轉頭師終於本山。塔全身寺之西南隅。
常州善權法智禪師
陜府柏氏子。壯于西京聖果寺祝髮。習華嚴。棄謁南陽謹。次參大洪智。逾十年無所證。後於宏智言下豁然。出居善權。次遷金粟 上堂。明月高懸未照前。雪眉人倚玉欄干。夜深雨過風雷息。客散云樓酒碗乾 上堂。三界無法。何處求心。驚蛇入草。飛鳥出林。雨過山堂秋夜靜
【現代漢語翻譯】 現代漢語譯本： 一句為你剖析決斷。露柱原本是木頭做的，秤錘只是生鐵鑄成。各位如果到了其他地方，不要說我饒舌。
僧人問：『蓮花未出水時是什麼樣子？』 師父說：『沒收你的鼻孔。』 僧人說：『出水后又是什麼樣子？』 師父說：『戴著你的眼睛。』 僧人說：『什麼是正法眼？』 師父說：『烏豆。』
問：『什麼是君？』 師父說：『磨礪三尺寶劍，等待斬殺不平之人。』 問：『什麼是臣？』 師父說：『白雲之間不通透，流水過於匆忙。』 問：『如何是君臣道合？』 師父說：『雲行雨施，月亮皎潔，星光閃耀。』
問：『什麼是正中偏？』 師父說：『菱花鏡未照之前。』 問：『什麼是偏中正？』 師父說：『圓滿無缺。』 問：『什麼是正中來？』 師父說：『遍及世界，沒有一絲塵埃。』 問：『什麼是兼中至？』 師父說：『箭頭入骨前的遊戲。』 問：『什麼是兼中到？』 師父說：『十條道路都不通。』
問：『什麼是轉功就位？』 師父說：『撒手無依，全體顯現，扁舟漁父宿在蘆葦花中。』 問：『什麼是轉位就功？』 師父說：『半夜嶺頭風月靜，一聲高樹老猿啼。』 問：『什麼是功位齊彰？』 師父說：『出門不踏來時路，滿目飛塵絕無塵埃。』 問：『什麼是功位俱隱？』 師父說：『泥牛飲盡澄潭月，石馬加鞭不回頭。』 師父最終在本山圓寂，塔建在全身寺的西南角。
常州善權法智禪師
是陜府柏氏之子。壯年時在西京聖果寺剃度出家，學習華嚴宗。後來放棄學業去拜訪南陽慧忠國師，接著參訪大洪智禪師，十年多也沒有開悟。之後在宏智禪師的言語下豁然開悟。出山后住在善權寺，之後遷到金粟寺。
上堂開示：明月高懸，照耀之前，雪眉人倚靠著玉欄桿。夜深雨過，風雷停息，客人散去，云樓上的酒碗也空了。
上堂開示：三界沒有固定的法則，在哪裡尋求真心？如同受驚的蛇鉆入草叢，飛鳥飛出樹林。雨後山堂，秋夜寂靜。 English version: A sentence to dissect and decide for you. The dew pillar is originally made of wood, and the weight of the steelyard is just wrought iron. If you all go to other places, don't say that the mountain monk is verbose.
A monk asked: 'What is the appearance of the lotus flower before it emerges from the water?' The master said: 'Confiscate your nostrils.' The monk said: 'What is it like after it emerges from the water?' The master said: 'Wearing your eyes.' The monk said: 'What is the true Dharma eye?' The master said: 'Black beans.'
Asked: 'What is a ruler?' The master said: 'Sharpen a three-foot sword, waiting to kill the unjust.' Asked: 'What is a minister?' The master said: 'Not clear between the white clouds, the flowing water is too busy.' Asked: 'How is the way of the ruler and minister in harmony?' The master said: 'Clouds travel and rain falls, the moon is bright, and the stars shine.'
Asked: 'What is the bias in the center?' The master said: 'Before the diamond mirror is illuminated.' Asked: 'What is the correctness in the bias?' The master said: 'Complete and without lack.' Asked: 'What is coming from the center?' The master said: 'Throughout the world, there is no dust.' Asked: 'What is the simultaneous arrival?' The master said: 'The game before the arrow enters the bone.' Asked: 'What is the simultaneous arrival?' The master said: 'Ten roads are impassable.'
Asked: 'What is turning merit into position?' The master said: 'Let go and be independent, the whole body appears, and the fisherman in a small boat stays in the reed flowers.' Asked: 'What is turning position into merit?' The master said: 'The wind and moon are quiet on the ridge in the middle of the night, and an old ape cries on a tall tree.' Asked: 'What is the simultaneous manifestation of merit and position?' The master said: 'Go out without stepping on the way back, and there is no dust in sight.' Asked: 'What is the complete concealment of merit and position?' The master said: 'The mud cow drinks up the moon in the clear pool, and the stone horse does not turn its head when whipped.' The master finally passed away in this mountain, and the pagoda was built in the southwest corner of the Quanshen Temple.
Chan Master Fazhi of Shanquan Temple in Changzhou
He was the son of the Bai family in Shan Prefecture. In his prime, he was tonsured at Shengguo Temple in Xijing, studying the Huayan school. Later, he abandoned his studies to visit National Master Huizhong of Nanyang, and then visited Chan Master Dahongzhi, but he did not attain enlightenment for more than ten years. Later, he suddenly became enlightened by the words of Chan Master Hongzhi. After leaving the mountain, he lived in Shanquan Temple, and then moved to Jin Su Temple.
Ascending the hall to give instructions: The bright moon hangs high, before illuminating, the snow-browed person leans on the jade railing. The night is deep, the rain has passed, the wind and thunder have stopped, the guests have dispersed, and the wine bowls in the cloud building are empty.
Ascending the hall to give instructions: There are no fixed laws in the three realms, where to seek the true heart? Like a startled snake burrowing into the grass, a flying bird flying out of the forest. After the rain, the mountain hall is quiet on an autumn night.
【English Translation】 A sentence to dissect and decide for you. The dew pillar is originally made of wood, and the weight of the steelyard is just wrought iron. If you all go to other places, don't say that the mountain monk is verbose. A monk asked: 'What is the appearance of the lotus flower before it emerges from the water?' The master said: 'Confiscate your nostrils.' The monk said: 'What is it like after it emerges from the water?' The master said: 'Wearing your eyes.' The monk said: 'What is the true Dharma eye?' The master said: 'Black beans.' Asked: 'What is a ruler?' The master said: 'Sharpen a three-foot sword, waiting to kill the unjust.' Asked: 'What is a minister?' The master said: 'Not clear between the white clouds, the flowing water is too busy.' Asked: 'How is the way of the ruler and minister in harmony?' The master said: 'Clouds travel and rain falls, the moon is bright, and the stars shine.' Asked: 'What is the bias in the center?' The master said: 'Before the diamond mirror is illuminated.' Asked: 'What is the correctness in the bias?' The master said: 'Complete and without lack.' Asked: 'What is coming from the center?' The master said: 'Throughout the world, there is no dust.' Asked: 'What is the simultaneous arrival?' The master said: 'The game before the arrow enters the bone.' Asked: 'What is the simultaneous arrival?' The master said: 'Ten roads are impassable.' Asked: 'What is turning merit into position?' The master said: 'Let go and be independent, the whole body appears, and the fisherman in a small boat stays in the reed flowers.' Asked: 'What is turning position into merit?' The master said: 'The wind and moon are quiet on the ridge in the middle of the night, and an old ape cries on a tall tree.' Asked: 'What is the simultaneous manifestation of merit and position?' The master said: 'Go out without stepping on the way back, and there is no dust in sight.' Asked: 'What is the complete concealment of merit and position?' The master said: 'The mud cow drinks up the moon in the clear pool, and the stone horse does not turn its head when whipped.' The master finally passed away in this mountain, and the pagoda was built in the southwest corner of the Quanshen Temple. Chan Master Fazhi of Shanquan Temple in Changzhou He was the son of the Bai family in Shan Prefecture. In his prime, he was tonsured at Shengguo Temple in Xijing, studying the Huayan school. Later, he abandoned his studies to visit National Master Huizhong of Nanyang, and then visited Chan Master Dahongzhi, but he did not attain enlightenment for more than ten years. Later, he suddenly became enlightened by the words of Chan Master Hongzhi. After leaving the mountain, he lived in Shanquan Temple, and then moved to Jin Su Temple. Ascending the hall to give instructions: The bright moon hangs high, before illuminating, the snow-browed person leans on the jade railing. The night is deep, the rain has passed, the wind and thunder have stopped, the guests have dispersed, and the wine bowls in the cloud building are empty. Ascending the hall to give instructions: There are no fixed laws in the three realms, where to seek the true heart? Like a startled snake burrowing into the grass, a flying bird flying out of the forest. After the rain, the mountain hall is quiet on an autumn night.
。市聲終不到孤岑。
杭州凈慈自得慧暉禪師
會稽張氏子。幼依澄照道凝。染削進具。甫二十。扣真歇于長蘆。微有所證。旋里謁宏智。智舉當明中有暗。不以暗相遇。當暗中有明。不以明相睹問之。語不契。初夜坐起。往聖僧前燒香。而宏智適至。師見之。頓明前話。次日入室。智舉堪嗟去日顏如玉。卻嘆回時鬢似霜詰之。師曰。其入離其出微。自爾問答無滯。智許為室中真子。宋高宗紹興丁巳。開法補陀。徙萬壽。及吉祥雪竇。孝宗淳熙丙申。敕補凈慈 上堂。朔風凜凜掃寒林。葉落歸根露赤心。萬派朝宗船到岸。六窗虛映芥投針。本成現莫他尋。性地閑閑耀古今。戶外凍消春色動。四山渾作木龍吟 上堂。釋迦老子。窮理盡性。金口敷宣一代時教。珠回玉轉。被人喚作拭不凈故紙。達磨祖師。以一乘法。直指單傳。面壁九年。不立文字。被人喚作壁觀婆羅門。且道。作么生行履。免被傍人指注去。衲帔矇頭萬事休。此時山僧都不會 上堂。巢知風穴知雨。甜者甜兮苦者苦。不須計較作思量。五五從來二十五。萬般施設到平常。此是叢林飽參句。諸人還委悉么。野老不知堯舜力。鼕鼕打鼓祭江神 上堂。谷之神。樞之要。里許旁參。回途得妙。云雖動而常閑。月雖晦而彌照。賓主交參。正偏兼到。
【現代漢語翻譯】 現代漢語譯本 市井的喧囂聲最終也傳不到這偏僻的山頂。
杭州凈慈寺的自得慧暉禪師
是會稽張氏之子。年幼時依止澄照道凝學習。剃度后受具足戒。剛滿二十歲，便前往長蘆拜訪真歇禪師，略有所悟。之後返回家鄉拜謁宏智禪師。宏智禪師舉出『當明中有暗，不以暗相遇；當暗中有明，不以明相睹』來問他，慧暉禪師的回答不契合。一天晚上坐禪後起身，到聖僧像前燒香，恰好宏智禪師也到了。慧暉禪師見到宏智禪師，頓時明白了之前那句話的含義。第二天入室，宏智禪師又舉出『堪嗟去日顏如玉，卻嘆回時鬢似霜』來詰問他。慧暉禪師回答說：『其入離其出微。』從此以後，問答之間再無滯礙。宏智禪師認可他是室中真子。宋高宗紹興丁巳年（1137年），慧暉禪師開法于補陀山，后又遷往萬壽寺以及吉祥雪竇寺。孝宗淳熙丙申年（1176年），奉敕住持凈慈寺。
上堂說法：寒冷的北風呼嘯著掃蕩著寒冷的樹林，樹葉飄落歸根，顯露出赤裸的真心。萬千條河流朝著大海奔流，如同船隻靠岸一般。六扇窗戶空虛地映照著，如同芥子投入針孔一般。本來成就的現在，不要向他處尋覓，自性之地閒適自在，光耀古今。門外的冰凍消融，春色萌動，四面的山都好像木頭龍在吟叫。
上堂說法：釋迦老子，窮究事物的道理，徹底瞭解事物的本性。用金口宣說了一代時的教法，言辭精妙，卻被人叫做擦拭不乾淨的廢紙。達磨祖師，用一乘佛法，直接指示，單獨傳授，面壁九年，不立文字，被人叫做壁觀婆羅門。那麼，該如何行事，才能避免被旁邊的人指指點點呢？用衲衣矇住頭，萬事都停止，這個時候，山僧我什麼都不會。
上堂說法：鳥巢知道要颳風，洞穴知道要下雨，甜的就是甜的，苦的就是苦的。不需要計較，不需要思量，五五相加向來就是二十五。各種各樣的設施都歸於平常，這就是叢林中飽參之人的話。各位還明白嗎？鄉下的老百姓不知道堯舜的恩德，只是咚咚地敲著鼓祭祀江神。
上堂說法：山谷的神妙，關鍵的樞紐，從裡面向旁邊參究，返回時就能得到妙處。云雖然在動，卻常常是閒適的，月亮雖然昏暗，卻更加明亮。賓與主互相交參，正與偏同時兼顧。
【English Translation】 English version The noise of the market never reaches this solitary peak.
Chan Master Zide Huihui of Jingci Temple in Hangzhou
Was a son of the Zhang family of Kuaiji. As a child, he studied with Chengzhao Daoning. After tonsure, he received the full precepts. Barely twenty years old, he visited Zhenxie at Changlu, and had a slight awakening. Afterwards, he returned home to visit Hongzhi. Hongzhi raised the question, 'When there is darkness in brightness, do not meet it with darkness; when there is brightness in darkness, do not look at it with brightness.' His answer did not match. One night, after sitting in meditation, he got up and went to burn incense before the image of the Holy Monk, and Hongzhi happened to arrive. When Huihui saw Hongzhi, he suddenly understood the meaning of the previous words. The next day, he entered the room, and Hongzhi raised the question, 'It is lamentable that the face was like jade when it left, but one sighs that the temples are like frost when it returns.' Huihui replied, 'Its entering is subtle in its leaving.' From then on, there were no more obstacles in their questions and answers. Hongzhi acknowledged him as a true son of the room. In the Ding Si year of the Shaoxing reign of Emperor Gaozong of the Song Dynasty (1137), Huihui opened the Dharma at Mount Putuo, and later moved to Wanshou Temple and Jixiang Xuedou Temple. In the Bing Shen year of the Chunxi reign of Emperor Xiaozong (1176), he was ordered to reside at Jingci Temple.
Ascending the hall to preach: The cold north wind howls, sweeping the cold forest, the leaves fall and return to their roots, revealing the naked true heart. Ten thousand streams flow towards the sea, like ships docking at the shore. The six windows reflect emptiness, like a mustard seed thrown into the eye of a needle. The present that is originally accomplished, do not seek it elsewhere, the nature ground is leisurely and free, shining through the ages. The ice outside the door melts, the spring colors stir, the four mountains all sound like wooden dragons chanting.
Ascending the hall to preach: Shakya (釋迦) [Shìjiā, the founder of Buddhism] the old man, exhausted the principles and thoroughly understood the nature of things. With his golden mouth, he expounded the teachings of a generation, his words were exquisite, but he was called unclean waste paper. Bodhidharma (達磨) [Dámó, the first patriarch of Zen Buddhism in China], with the One Vehicle Dharma, directly pointed and transmitted it alone, facing the wall for nine years, not establishing words, was called a wall-gazing Brahmin. Then, how should one act to avoid being pointed at by others? Cover your head with a kasaya (衲帔) [nà pèi, a patchwork outer robe worn by monks], and stop all affairs, at this time, this mountain monk knows nothing.
Ascending the hall to preach: The nest knows when the wind will blow, the cave knows when it will rain, what is sweet is sweet, what is bitter is bitter. There is no need to calculate, no need to think, five times five has always been twenty-five. All kinds of facilities return to the ordinary, this is the saying of those who have fully participated in the jungle. Do you all understand? The old peasants do not know the virtue of Yao (堯) [Yáo, a legendary sage king of China] and Shun (舜) [Shùn, a legendary sage king of China], they just beat the drums to worship the river god.
Ascending the hall to preach: The mystery of the valley, the key pivot, investigate from the inside to the side, and you will find the wonder on the return path. Although the clouds are moving, they are often leisurely, although the moon is dim, it is even brighter. Guest and host interact, the correct and the biased are both taken into account.
十洲春盡花凋殘。珊瑚樹林日杲杲 僧問。如何是正中偏。師曰。昨夜三更星滿天。曰如何是偏中正。師曰。白雲籠岳頂。終不露崔嵬。曰如何是正中來。師曰。莫謂鯤鯨無羽翼。今日親從鳥道來。曰如何是兼中至。師曰。應無跡。用無痕。曰如何是兼中到。師曰。石人衫子破。大地沒人縫 上堂。面板脫落絕方隅。明瞭身心一物無。妙入道寰深靜處。玉人端馭白牛車。妙明田地。達者還稀。識情不到。唯證方知。白雲兒靈靈自照。青山父卓卓常存。機分頂后光。智契劫前眼。所以道。新豐路兮峻仍皾。新豐洞兮湛然沃。登者登兮不動搖。游者游兮莫忽速。亭堂雖有到人稀。林泉不長尋常木。諸禪德。向上一著。尊貴難明。琉璃殿上不稱尊。翡翠簾前還合伴。正與么時。針線貫通。真宗不墜。合作么生施設。滿頭白髮離巖谷。半夜穿云入市廛 上堂。舉傅大士法身頌曰。空手把鋤頭。步行騎水牛。人從橋上過。橋流水不流。雲門大師道。諸人東來西來。南來北來。各各騎一頭水牯牛來。然雖如是。千頭萬頭。祇要識取這一頭。師曰。雲門尋常幹爆爆地。錐劄不入。到這裡。也解拖泥帶水。諸人。祇今要見這一頭么。天色稍寒。各自歸堂 上堂。舉風幡話。師曰。風幡動處。著得個眼。卻是上座。風幡動處。失卻個眼。
【現代漢語翻譯】 現代漢語譯本 十洲的春天過去，花朵凋謝殘敗。珊瑚樹林在陽光下閃耀。有僧人問道：『如何是正中偏？』 師父回答：『昨夜三更時分，星辰佈滿天空。』 僧人問：『如何是偏中正？』 師父回答：『白雲籠罩山嶽頂峰，始終不顯露其崔嵬之勢。』 僧人問：『如何是正中來？』 師父回答：『不要說鯤鵬和鯨魚沒有翅膀，今天它們親自從鳥道飛來。』 僧人問：『如何是兼中至？』 師父回答：『應無跡象，用無痕跡。』 僧人問：『如何是兼中到？』 師父回答：『石人的衫子破了，大地上沒有人縫補。』 師父上堂說法：『面板脫落，超越一切方位和角落，明瞭身心，一無所有。巧妙地進入道的深邃寧靜之處，玉人端莊地駕馭著白牛車。』 妙明的田地，通達的人還很少。用意識和情感無法到達，只有通過證悟才能知曉。白雲之子靈敏地自我照耀，青山之父卓然而常存。機鋒分于頭頂之後的光芒，智慧契合于劫（kalpa）[梵語，指極長的時間單位]前的眼睛。所以說，新豐的路啊，險峻而堅硬；新豐的洞啊，清澈而滋潤。攀登的人啊，不動搖；遊覽的人啊，不要匆忙。亭臺樓閣雖然有，但到達的人稀少；林泉之中，不生長尋常的樹木。 各位禪德，向上的一著，尊貴而難以明瞭。在琉璃殿上不稱尊，在翡翠簾前還應結伴。正在這個時候，針線貫通，真宗不墜落。應該如何施設呢？滿頭白髮離開巖谷，半夜穿過雲層進入市井。』 師父上堂說法，舉傅大士的法身頌說：『空手拿著鋤頭，步行騎著水牛。人從橋上過，橋流水不流。』 雲門大師說：『各位從東邊來，西邊來，南邊來，北邊來，各自騎著一頭水牯牛來。』 雖然如此，千頭萬頭，只要認識這一頭。師父說：『雲門尋常幹巴巴地，錐子也扎不進去，到這裡，也懂得拖泥帶水。』 各位，現在要見這一頭嗎？天色稍冷，各自回禪堂吧。』 師父上堂說法，舉風幡的典故。師父說：『在風幡飄動的地方，能夠著眼，卻是上座（長老）。在風幡飄動的地方，失去著眼。』
【English Translation】 English version The spring in the ten continents is over, and the flowers have withered and fallen. The coral tree forest shines brightly in the sunlight. A monk asked: 'What is the center within the right?' The master replied: 'Last night, at the third watch, the stars filled the sky.' The monk asked: 'What is the right within the center?' The master replied: 'White clouds envelop the mountain peak, never revealing its towering majesty.' The monk asked: 'What is coming from the center?' The master replied: 'Do not say that the Kun (a giant mythical bird) and the whale have no wings; today they personally come from the bird path.' The monk asked: 'What is the simultaneous arrival?' The master replied: 'There should be no traces, and the use should be without marks.' The monk asked: 'What is the simultaneous arrival?' The master replied: 'The stone man's shirt is torn, and no one on earth mends it.' The master ascended the hall and preached: 'The skin falls off, transcending all directions and corners, understanding the mind and body, there is nothing. Subtly entering the deep and tranquil place of the Tao, the jade person gracefully drives the white bullock cart.' The field of wondrous brightness, those who understand are still few. Consciousness and emotions cannot reach it; only through enlightenment can it be known. The son of white clouds brightly illuminates himself, the father of green mountains stands firm and always exists. The sharpness of the mind is divided from the light behind the head, and wisdom is in harmony with the eye before the kalpa (kalpa) [Sanskrit, an extremely long unit of time]. Therefore, it is said, the road to Xinfeng is steep and hard; the cave of Xinfeng is clear and moist. Those who climb do not shake; those who travel should not be hasty. Although there are pavilions and halls, few people arrive; in the forests and springs, ordinary trees do not grow.' Venerable Zen practitioners, the upward step is noble and difficult to understand. One does not claim to be venerable in the lapis lazuli palace, and one should still associate in front of the emerald curtain. At this very moment, the needle and thread are connected, and the true doctrine does not fall. How should one proceed? With a head full of white hair, one leaves the rocky valley and enters the marketplace through the clouds in the middle of the night.' The master ascended the hall and preached, quoting the Dharma Body Ode of Layman Fu: 'Empty-handed, holding a hoe, walking, riding a water buffalo. People pass over the bridge, the bridge flows, but the water does not flow.' Zen Master Yunmen said: 'You all come from the east, come from the west, come from the south, come from the north, each riding a water buffalo.' Although it is so, among thousands of heads, one only needs to recognize this one head.' The master said: 'Yunmen is usually dry and hard, and a awl cannot penetrate it; here, he also knows how to drag mud and water.' Everyone, do you want to see this one head now? The weather is getting colder, let's all return to the meditation hall.' The master ascended the hall and preached, citing the story of the wind and the banner. The master said: 'In the place where the wind and banner move, one can focus one's eyes, but it is the senior monk (elder). In the place where the wind and banner move, one loses focus.'
即是風幡。其或未然。不是風幡不是心。衲僧徒自強錐針。巖房雨過昏煙靜。臥聽涼風生竹林 庚子秋。退歸雪竇。癸卯仲冬二十九日中夜。沐浴而逝。窆全身於明覺塔右。
明州瑞巖石窗法恭禪師
郡之奉化林氏子。于棲真剃染受具。后往延慶聽講。一夕誦法華。至父母所生眼悉見三千界。時聞風刺棕櫚葉聲。忽然有省。棄依天童。始明大旨。凡當世弘法者。悉往咨決。出住能仁光孝瑞巖 上堂。春風楊柳眉。春禽弄百舌。一片祖師心。兩處俱漏泄。不動步還家。習漏頓消滅。暗投玉線芒。曉貫金針穴。深固實幽遠。無人孰辨別。慚愧可憐生。頭頭皆合轍。不念阿彌陀。南無干屎橛。無智癡人前。第一不得說 上堂。見得徹用時親。相逢儘是箇中人。望空雨寶休夸富。無地容錐未是貧。踏著秤錘硬似鐵。八兩元來是半斤 上堂。舉世尊生下指天指地公案。頌曰。五天一隻蓬蒿箭。攪動支那百萬兵。不得雲門行正令。幾乎錯認定盤星 宋孝宗淳熙辛丑八月。示微疾。以書招自得來。相見如平時。付以後事。遲明升座。說偈而逝。壽八十。臘五十九。
襄州石門清涼法真禪師
劍門人。上堂。柳色含煙。春光迥秀。一峰孤峻。萬卉爭芳。白雲淡濘已無心。滿目青山元不動。漁翁垂釣。一溪寒雪
【現代漢語翻譯】 現代漢語譯本： 『即是風幡』，意思是說，爭論的焦點在於風和幡的運動。『其或未然』，如果不是這樣呢？『不是風幡不是心』，那麼就既不是風幡的運動，也不是心的作用。『衲僧徒自強錐針』，出家人徒勞地想要用錐子和針來解決這個問題。『巖房雨過昏煙靜』，雨後的巖石屋舍，在昏暗的煙霧中顯得寧靜。『臥聽涼風生竹林』，我躺著聆聽涼風在竹林中產生的聲響。庚子秋（1900年秋），退隱回到雪竇寺。癸卯仲冬（1903年農曆十一月）二十九日半夜，沐浴後去世，全身安葬在明覺塔的右側。
明州瑞巖石窗法恭禪師（Mingzhou Ruiyan Shichuang Fagong Chan Master）
是郡里奉化林氏的兒子，在棲真寺剃度受戒。後來前往延慶寺聽講。一天晚上誦讀《法華經》，讀到『父母所生眼悉見三千界』（父母所生的眼睛能夠看到三千世界）時，聽到風吹棕櫚葉的聲音，忽然有所領悟。於是放棄了對天童寺的依附，開始明白佛法的大旨。凡是當時弘揚佛法的人，都前往向他請教。後來出任能仁光孝瑞巖寺的住持。上堂說法：『春風楊柳眉，春禽弄百舌』，春風吹拂著楊柳，像是楊柳舒展著眉眼，春天的鳥兒賣弄著百靈巧舌。『一片祖師心，兩處俱漏泄』，祖師的心意，在這兩處都泄露了出來。『不動步還家，習漏頓消滅』，不移動腳步就回到了家，長久以來的習氣和漏洞頓時消滅。『暗投玉線芒，曉貫金針穴』，在黑暗中投出玉線的光芒，在拂曉時貫穿金針的孔穴。『深固實幽遠，無人孰辨別』，深奧、穩固、真實而幽遠，沒有人誰能辨別？『慚愧可憐生，頭頭皆合轍』，慚愧啊，可憐的眾生，所作所為都符合佛法的規範。『不念阿彌陀，南無干屎橛』，不要念阿彌陀佛（Amitabha），皈依乾屎橛（比喻不值一提的事物）。『無智癡人前，第一不得說』，在沒有智慧的愚癡之人面前，第一不能說這些話。上堂說法：『見得徹用時親，相逢儘是箇中人』，看得透徹，用起來就親切，相逢的人都是懂得其中道理的人。『望空雨寶休夸富，無地容錐未是貧』，對著天空下雨般的寶物不要誇耀富有，沒有地方容納錐子也不算是貧窮。『踏著秤錘硬似鐵，八兩元來是半斤』，踩著秤錘硬得像鐵一樣，八兩原來是半斤。上堂說法：舉世尊（釋迦摩尼，Sakyamuni）生下指天指地公案。頌曰：『五天一隻蓬蒿箭，攪動支那百萬兵』，印度的一隻蓬蒿箭，攪動了中國的百萬大軍。『不得雲門行正令，幾乎錯認定盤星』，沒有得到雲門宗（Yunmen School）的正確指令，幾乎錯誤地認定了定盤星。
宋孝宗淳熙辛丑（1181年）八月，禪師略感不適，寫信召自得前來，相見如平時一樣，將後事託付給他。第二天升座說法，說完偈語後去世，享年八十歲，僧臘五十九年。
襄州石門清涼法真禪師（Xiangzhou Shimen Qingliang Fazhen Chan Master）
劍門人。上堂說法：『柳色含煙，春光迥秀』，柳樹的顏色籠罩著煙霧，春天的景色格外秀麗。『一峰孤峻，萬卉爭芳』，一座山峰孤立高峻，各種花草爭奇鬥豔。『白雲淡濘已無心，滿目青山元不動』，白雲淡淡地飄浮已經沒有了心思，滿眼都是青山原本就不動。『漁翁垂釣，一溪寒雪』，漁翁在垂釣，一條溪流寒冷如雪。
【English Translation】 English version: 'That is the wind pennant,' meaning the focus of the argument is on the movement of the wind and the pennant. 'What if it is not so?' If it is not like this? 'Not the wind pennant, not the mind,' then it is neither the movement of the wind pennant nor the function of the mind. 'The monks vainly try to strengthen the awl and needle,' the monks are futilely trying to solve this problem with awls and needles. 'After the rain in the rock house, the dim smoke is quiet,' the rock house after the rain appears quiet in the dim smoke. 'Lying down, I listen to the cool breeze arising in the bamboo forest,' I lie down and listen to the sound of the cool breeze produced in the bamboo forest. Autumn of Gengzi (1900), retired back to Xuedou Temple. On the twenty-ninth day of the middle winter of Guimao (November of the lunar calendar, 1903), he bathed and passed away in the middle of the night, and his whole body was buried to the right of the Mingjue Pagoda.
Chan Master Fagong of Shichuang, Ruiyan Temple, Mingzhou
He was the son of the Lin family of Fenghua in the prefecture. He was tonsured and received the precepts at Qixing Temple. Later, he went to Yanqing Temple to listen to lectures. One night, while reciting the Lotus Sutra, when he reached the phrase 'the eyes born of parents see the three thousand worlds' (父母所生眼悉見三千界), he heard the sound of the wind piercing the palm leaves and suddenly had an insight. So he abandoned his reliance on Tiantong Temple and began to understand the great meaning of the Buddha Dharma. All those who were propagating the Dharma at that time went to consult him. Later, he took over as abbot of Nengren Guangxiao Ruiyan Temple. Giving a Dharma talk: 'The spring breeze is like willow eyebrows, the spring birds play with a hundred tongues,' the spring breeze blows on the willows, like the willows stretching their eyebrows, the spring birds are showing off their clever tongues. 'A piece of the Patriarch's mind, both places leak it out,' the Patriarch's intention is revealed in both of these places. 'Without moving a step, return home, habitual leaks are immediately eliminated,' without moving a step, one returns home, and long-standing habits and loopholes are immediately eliminated. 'Throw the jade thread's light in the dark, penetrate the golden needle's hole at dawn,' cast the light of the jade thread in the darkness, and penetrate the hole of the golden needle at dawn. 'Deep, solid, real, and remote, who can distinguish it?' Deep, solid, real, and remote, who can distinguish it? 'Ashamed, pitiful beings, everything is in accordance with the rules,' ashamed, pitiful beings, everything they do is in accordance with the norms of the Buddha Dharma. 'Do not recite Amitabha (阿彌陀佛), take refuge in the dried dung stick,' do not recite Amitabha, take refuge in the dried dung stick (a metaphor for something insignificant). 'In front of the ignorant fool, the first thing is not to say these words,' in front of the ignorant fool, the first thing is not to say these words. Giving a Dharma talk: 'Seeing thoroughly, it is intimate when used, those who meet are all people who understand the truth,' seeing thoroughly, it is intimate when used, those who meet are all people who understand the truth. 'Do not boast of wealth by raining treasures in the sky, not having a place to hold an awl is not poverty,' do not boast of wealth by raining treasures in the sky, not having a place to hold an awl is not poverty. 'Stepping on the steelyard weight is as hard as iron, eight taels are originally half a catty,' stepping on the steelyard weight is as hard as iron, eight taels are originally half a catty. Giving a Dharma talk: Citing the public case of the World Honored One (Sakyamuni, 釋迦摩尼) pointing to the sky and the earth at birth. A verse says: 'A single arrow of artemisia from India stirs up a million soldiers in China,' a single arrow of artemisia from India stirs up a million soldiers in China. 'Without getting the correct order from the Yunmen School (雲門宗), one almost mistakenly identifies the lodestar,' without getting the correct order from the Yunmen School, one almost mistakenly identifies the lodestar.
In August of the Xin Chou year of Chunxi (1181) during the reign of Emperor Xiaozong of the Song Dynasty, the Chan Master felt slightly unwell and wrote a letter summoning Zide to come. They met as usual, and he entrusted him with his affairs. The next day, he ascended the seat and gave a Dharma talk. After reciting the verse, he passed away at the age of eighty, with fifty-nine years as a monk.
Chan Master Fazen of Qingliang, Shimen Temple, Xiangzhou
A person from Jianmen. Giving a Dharma talk: 'The color of the willow contains smoke, the spring scenery is exceptionally beautiful,' the color of the willow is shrouded in smoke, the spring scenery is exceptionally beautiful. 'A solitary peak is steep, ten thousand flowers compete for fragrance,' a solitary peak stands tall and steep, and all kinds of flowers compete for beauty. 'White clouds are lightly floating and have no intention, the green mountains are full of eyes and originally do not move,' white clouds are lightly floating and have no intention, the green mountains are full of eyes and originally do not move. 'The fisherman is fishing, a stream of cold snow,' the fisherman is fishing, a stream is as cold as snow.
未曾消。野渡無人。萬古碧潭清似鏡。賓中有主。拄杖橫挑日月輪。主中有賓。踏破草鞋赤腳走。直得賓主互顯。殺活自由。理事渾融。正偏不滯。入荒田不揀。信手拈來草。且道。如何委悉。塵中雖有隱身術。爭似全身入帝鄉。
明州光孝了堂思徹禪師
上堂。羊頭車子推明月。沒底船兒載曉風。一句頓超情量外。道無南北與西東。所以劫前訊息。非口耳之所傳。格外真規。豈思量之能解。須知佛佛祖祖。了無一法為人。子子孫孫。直下全身荷負。既已萬機寢削。自然一糝不留。湛湛之波。碧水冷涵于秋色。靈靈之照。霽天凈洗于冰輪。宛轉旁參。葉通兼帶。夢手推開玉戶。翻身撥動機輪。正令才行。又見一陽萠動。化工密運。俄驚三世變遷。雖則默爾無言。爭奈熾然常說。無遷無變。今朝拈置一邊。有故有新。且道。如何話會。諸人還委悉么。群陰消剝盡。來日是書云。
隨州大洪法為禪師
天臺鮑氏子。上堂。法身無相。不可以音聲求。妙道亡言。豈可以文字會。縱使超佛越祖。猶落階梯。直饒說妙談元。終掛唇齒。須是功勛不犯。形跡不留。枯木寒巖。更無津潤。幻人木馬。情識皆空。方能垂手入廛。轉身異類。不見道。無漏國中留不住。卻來煙塢臥寒沙。
真州長蘆道琳禪
【現代漢語翻譯】 現代漢語譯本 未曾消失。荒野的渡口空無一人。萬古碧綠的深潭清澈如鏡。客人中有主人。拄著枴杖，橫挑著日月之輪。主人中有客人。赤腳走，踏破了草鞋。這才使得賓主互相顯現，殺與活都自由自在。事與理渾然融合，正與偏都不滯留。進入荒蕪的田地不挑揀，隨意拈來一根草。且說，如何才能徹底明白？塵世中雖有隱身之術，怎比得上全身進入帝鄉（涅槃的境界）。
明州光孝寺的了堂思徹禪師
上堂說法。用羊頭車子來推動明月，用沒有底的船兒來載著清晨的風。一句話頓然超越了情識思量之外，道沒有南北與西東的分別。所以劫前的訊息，不是口耳可以相傳的。格外真實的規律，豈是思量能夠理解的？須知佛佛祖祖，沒有一法是為人而設的。子子孫孫，直接用全身來承擔。既然已經萬機止息，自然一絲一毫都不留下。湛湛的波光，碧水清冷地涵泳著秋色。靈靈的照耀，晴朗的天空乾淨地洗滌著冰輪（月亮）。宛轉地旁參，葉通兼帶。夢中之手推開玉戶，翻身撥動機輪。正令才剛施行，又見一陽萌動。化工秘密地執行，忽然驚覺三世變遷。雖然沉默不語，爭奈熾盛地常常說法。無遷無變，今天姑且放在一邊。有故有新，且說，如何談論體會？諸位還明白嗎？群陰消剝殆盡，來日就是書云（指冬至）。
隨州大洪山的法為禪師
天臺鮑氏之子。上堂說法。法身沒有形象，不可以通過音聲來求得。妙道超越言語，怎麼可以通過文字來領會？縱然超越佛和祖師，仍然落在階梯之下。即便說妙談玄，終究掛在唇齒之間。必須是功勛不犯，形跡不留，如同枯木寒巖，不再有任何滋潤，如同幻人木馬，情識全部空寂，才能垂手入廛（進入世俗），轉身變為異類。不見說道，無漏的國土中留不住，卻來到煙霧籠罩的沙灘上臥著。
真州長蘆寺的道琳禪師
【English Translation】 English version Has not disappeared. The wild ferry crossing is deserted. The ancient green pool is as clear as a mirror. There is a host among the guests. Leaning on a staff, horizontally carrying the wheel of the sun and moon. There is a guest among the hosts. Walking barefoot, treading through worn-out straw sandals. Only then can the host and guest manifest each other, with freedom over killing and life. Affairs and principles are perfectly integrated, neither right nor wrong is stagnant. Entering barren fields without picking and choosing, casually picking a blade of grass. And say, how can one thoroughly understand? Although there are techniques of invisibility in the dust, how can it compare to entering the imperial land (the state of Nirvana) with the whole body?
Chan Master Siche of Liaotang at Guangxiao Temple in Mingzhou
Ascending the hall to preach. Using a sheep-headed cart to push the bright moon, using a bottomless boat to carry the morning wind. A single sentence suddenly transcends beyond emotional thought, the Dao has no distinction between north, south, west, and east. Therefore, the message before the kalpa (aeon) cannot be transmitted by ears and mouths. The extraordinarily true rules cannot be understood by thought. Know that Buddhas and Patriarchs have no Dharma established for the sake of others. Sons and grandsons directly bear the burden with their whole bodies. Since all activities have ceased, naturally not a single trace remains. The vast waves, the clear water coldly embraces the autumn colors. The spiritual illumination, the clear sky cleanly washes the ice wheel (moon). Circling around, referring to, leaves communicating and connecting. The hand in a dream pushes open the jade door, turning over and activating the machine wheel. As soon as the correct order is carried out, one sees the sprouting of the first yang. The artificer secretly operates, suddenly startled by the changes of the three worlds. Although silent and speechless, it fiercely and constantly preaches the Dharma. Without change or transformation, let's put it aside for today. There is old and new, and say, how to discuss and understand? Do you all understand? The multitude of yin is exhausted, and tomorrow is the writing of clouds (referring to the winter solstice).
Chan Master Fawei of Dahong Mountain in Suizhou
The son of the Bao family of Tiantai. Ascending the hall to preach. The Dharmakaya (Dharma body) has no form, and cannot be sought through sound. The wonderful Dao transcends words, how can it be comprehended through writing? Even if one surpasses the Buddhas and Patriarchs, one still falls below the steps. Even if one speaks of the wonderful and discusses the profound, one ultimately hangs on the lips and teeth. One must not commit meritorious deeds, leave no traces, like a withered tree and a cold cliff, with no more moisture, like a phantom person and a wooden horse, all emotions and consciousness are empty, only then can one lower one's hand and enter the marketplace (enter the mundane world), turning into a different kind. Don't you see it said, one cannot stay in the land without outflows, but comes to lie on the sandy beach shrouded in mist.
Chan Master Daolin of Changlu Temple in Zhenzhou
師
上堂。拈拄杖曰。其宗也。離心意識。其旨也。超去來今。離心意識。故品萬類。不見差殊。超去來今。故盡十方。更無滲漏。當頭不犯。徹底無依。悟向朕兆未生已前。用在功勛不犯之處。平常活計。不用躊躇。擬議之間。即沒交涉。
大洪預禪師法嗣
臨江軍慧力悟禪師
上堂。一切聲是佛聲。檐前雨滴響冷冷。一切色是佛色。覿面相呈諱不得。便恁么若為明。碧天云外月華清。
福州雪峰慧深首座
示眾。未得入頭應切切。入頭已得須教徹。雖然得入本無無。莫守無無無間歇。大洪聞之乃曰。深兄說禪若此。惜福緣不勝耳。一日普說罷。揮偈辭眾。以筆一拍而化。
天封歸禪師法嗣
江州東林通理禪師
上堂。峰頭駕鐵船。三更日輪杲。心間不自明。落葉知誰掃。等閑摘個鄭州梨。放手元是青州棗。
天衣聰禪師法嗣
蘇州慧日法安禪師
本郡人。僧問。如何是和尚為人一句。師曰。狗走抖擻口。曰意旨如何。師曰。猴愁摟摗頭。
溫州護國欽禪師
上堂。有句無句。明來暗去。活捉生擒。捷書露布。如藤倚樹。物以類聚。海外人蔘。蜀中綿附。樹倒藤枯。切忌名模。句歸何處。蘇嚧蘇嚧。呵呵大笑。破鏡不照。
【現代漢語翻譯】 現代漢語譯本 師
上堂。拈拄杖說：『其宗啊，遠離心意識。其旨啊，超越過去、現在、未來。』遠離心意識，所以品評萬類，也看不見差別。超越過去、現在、未來，所以窮盡十方，更沒有滲漏。當頭棒喝不容冒犯，徹底覺悟則無所依賴。要在朕兆未生之前就領悟，要在功勛不犯之處去運用。平常的活計，不用猶豫。稍微一擬議，就沒關係了。
大洪預禪師法嗣
臨江軍慧力悟禪師
上堂。一切聲音都是佛的聲音，屋檐前的雨滴聲響冷清清。一切顏色都是佛的顏色，面對面呈現，無法隱瞞。既然這樣，要如何明白呢？碧藍的天空外，月亮的光輝清澈。
福州雪峰慧深首座
示眾。未入門徑時，應當懇切。入門徑后，必須通透。雖然得以進入，本來就一無所有，不要執守于『無無』而無有間歇。』大洪禪師聽了說：『慧深師兄說禪如此，可惜福緣不夠啊。』一天，普說完畢，揮筆寫偈辭別大眾，用筆一拍而逝。
天封歸禪師法嗣
江州東林通理禪師
上堂。峰頂駕著鐵船，三更半夜太陽高照。心中不自己明白，落葉知道誰來打掃？隨隨便便摘個鄭州的梨，放手一看原來是青州的棗。
天衣聰禪師法嗣
蘇州慧日法安禪師
本郡人。僧人問：『如何是和尚為人的一句話？』禪師說：『狗走時抖擻著嘴。』僧人說：『意旨如何？』禪師說：『猴子發愁時摟著頭。』
溫州護國欽禪師
上堂。有句無句，明來暗去，活捉生擒，捷報公佈。如藤蔓依附樹木，事物以類別聚集。海外的人蔘，蜀地的綿附。樹倒藤枯，切忌模仿。句子歸向何處？蘇嚧蘇嚧。呵呵大笑，破鏡無法照物。
【English Translation】 English version Master
Ascending the hall, the master raised his staff and said: 'Its principle is to be apart from the mind and consciousness. Its essence is to transcend the past, present, and future.' Being apart from the mind and consciousness, one can assess all categories without seeing differences. Transcending the past, present, and future, one exhausts all ten directions without any leakage. A head-on blow is not to be offended, and thorough enlightenment is without reliance. Understand before the signs arise, and use it where merit does not offend. Ordinary living does not require hesitation. The moment you deliberate, it's irrelevant.
Successor of DAHONG Yu Chan Master
Hui Li Wu Chan Master of Linjiang Army
Ascending the hall, he said: 'Every sound is the Buddha's sound; the rain dripping from the eaves sounds cold and clear. Every color is the Buddha's color; it is presented face to face, and cannot be concealed. If so, how can it be understood? Outside the blue sky, the moonlight is clear and bright.'
Chief Seat Huixuefeng Hui Shen of Fuzhou
Instructing the assembly, he said: 'Before entering the gate, one should be earnest. After entering the gate, one must be thorough. Although one has entered, originally there is nothing. Do not cling to 'nothingness' without interruption.' DAHONG heard this and said: 'Brother Shen speaks of Chan like this, it's a pity his blessings are not sufficient.' One day, after a general sermon, he waved his brush, wrote a verse to bid farewell to the assembly, and passed away with a tap of the brush.
Successor of Tianfeng Gui Chan Master
Tong Li Chan Master of Donglin Temple, Jiangzhou
Ascending the hall, he said: 'A iron boat is sailing on the peak, and the sun is shining brightly in the middle of the night. If the mind does not understand itself, who knows who sweeps the fallen leaves? Casually picking a pear from Zhengzhou, letting go, it turns out to be a jujube from Qingzhou.'
Successor of Tianyi Cong Chan Master
Hui Ri Fa An Chan Master of Suzhou
A native of this prefecture. A monk asked: 'What is the abbot's one sentence for others?' The master said: 'The dog shakes its mouth when it walks.' The monk said: 'What is the meaning?' The master said: 'The monkey hugs its head when it is worried.'
Hu Guo Qin Chan Master of Wenzhou
Ascending the hall, he said: 'With or without a phrase, coming and going in light and darkness, capturing alive, a quick report is announced. Like vines relying on trees, things gather by category. Ginseng from overseas, Mianfu from Sichuan. When the tree falls and the vine withers, avoid imitation. Where do the phrases return? Sū lū sū lū. Laughing loudly, a broken mirror cannot reflect.'
大地茫茫。一任𨁝跳。
無為軍吉祥元實禪師
高郵人。自到天衣。蚤夜精勤。脅不至席。一日偶失笑喧眾。衣擯之。中夜宿田里。睹星月粲然。有省。曉歸趨方丈。衣見乃問。洞山五位君臣。如何話會。師曰。我這裡一位也無。衣令參堂。謂侍僧曰。這漢卻有個見處。奈不識宗旨何。入室次。衣預令行者五人。分序而立。師至。俱召實上座。師於是密契奧旨。述偈曰。一位才彰五位分。君臣葉處紫雲屯。夜明簾卷無私照。金殿重重顯至尊。衣稱善。后住吉祥。
舒州投子道宣禪師
久侍天衣。無所契。衣叱之。師忘寢食者月餘。一夕聞巡更鈴聲。忽猛省曰。住住。一聲直透青霄路。寒潭月皎有誰知。泥牛觸折珊瑚樹。衣聞命職藏司。住后。凡有所問。以拂子作搖鈴勢。
青原下十五世
天童玨禪師法嗣
明州雪竇智鑒禪師
滁州吳氏子。兒時母與洗手瘍。因曰。是甚麼。對曰。我手似佛手。長失恃怙。依真歇于長蘆。大休首眾。即器之。后遁象山。百怪不能惑。深夜開悟。求證於延壽然曰。日來肚大。無物可餐。庵小無床可臥。若能與食展庵則住。否則去。然曰。這漢。從甚處見神見鬼。來者里納敗。師便喝。於是反覆徴詰。不能屈。然乃曰。鑒公徹人也。復走
【現代漢語翻譯】 現代漢語譯本 大地茫茫，任憑自由跳躍。
無為軍吉祥元實禪師
元實禪師是高郵人。自從來到天衣寺，早晚都非常勤奮，身體都不躺臥休息。一天，偶然失笑，喧譁了大眾，天衣寺的住持就驅逐了他。半夜，他睡在田野里，看到星月明亮燦爛，有所領悟。第二天早上回到寺里，去見天衣寺的住持。住持見到他，就問：『洞山五位君臣，如何談論會合？』禪師回答說：『我這裡一位也沒有。』住持讓他去參禪堂。對侍從僧人說：『這個人卻有個見解，可惜不認識宗旨啊。』進入方丈室時，住持預先讓五個行者，按照順序站立。禪師來到后，住持一起呼喚『實上座』。禪師於是秘密地領悟了奧妙的旨意，寫了一首偈語說：『一位才彰顯，五位就分明，君臣相合之處，聚集著紫色的雲彩。夜晚明亮的簾子捲起，無私地照耀，金殿重重，顯現至高無上的尊貴。』住持稱讚他寫得好。後來，元實禪師住在吉祥寺。
舒州投子道宣禪師
道宣禪師長久地侍奉天衣寺的住持，沒有領悟。住持呵斥他。禪師忘記了睡覺吃飯，過了一個多月。一天晚上，聽到巡夜的梆子聲，忽然猛醒，說：『停！停！這一聲直接穿透了青霄之路。寒冷的潭水，明亮的月光，有誰知道？泥做的牛觸斷了珊瑚樹。』住持聽到后，任命他管理藏經。住持後來，凡是有所提問，禪師就用拂塵做出搖鈴的姿勢。
青原下十五世
天童玨禪師的法嗣
明州雪竇智鑒禪師
智鑒禪師是滁州吳氏的兒子。小時候，母親給他洗手，他看到手上的瘡，就問：『這是什麼？』（瘡是什麼）回答說：『我的手像佛手。』（佛手：佛的手，比喻珍貴）很小的時候就失去了父母的庇護。依止真歇禪師在長蘆寺。大休禪師讓他做首座，很器重他。後來，他隱遁到象山，各種妖怪都不能迷惑他。深夜開悟，請求延壽禪師印證。延壽禪師說：『你現在肚子很大，沒有什麼可以吃的。庵很小，沒有床可以睡。如果能給我食物，展開我的庵，我就住下，否則就離開。』禪師說：『這個人，從什麼地方見神見鬼，來這裡投降。』禪師便呵斥。於是反覆地盤問，不能使他屈服。延壽禪師就說：『鑒公是徹悟的人啊。』又離開了。
【English Translation】 English version The vast earth allows for free leaps.
Chan Master Yuanshi of Jixiang Monastery in Wuwei Army
Chan Master Yuanshi was from Gaoyou. Since arriving at Tianyi Monastery, he was diligent day and night, never lying down to rest. One day, he accidentally laughed, disturbing the assembly, and the abbot of Tianyi expelled him. In the middle of the night, he slept in the fields, and seeing the bright stars and moon, he had an awakening. The next morning, he returned to the monastery to see the abbot. The abbot, seeing him, asked: 'How do you discuss and meet the Five Ranks of Lord and Vassal of Dongshan?' The Chan Master replied: 'I don't have even one here.' The abbot told him to join the meditation hall. He said to the attendant monks: 'This man has a view, but unfortunately, he doesn't recognize the doctrine.' When entering the abbot's room, the abbot had five attendants stand in order. When the Chan Master arrived, the abbot called out together, 'Elder Shi.' The Chan Master then secretly understood the profound meaning and wrote a verse saying: 'When one rank is manifested, the five ranks are distinguished; where lord and vassal agree, purple clouds gather. The bright curtain is rolled up at night, shining impartially; the golden palace is layered, revealing the supreme dignity.' The abbot praised him for writing well. Later, Chan Master Yuanshi lived in Jixiang Monastery.
Chan Master Daoxuan of Touzi Monastery in Shuzhou
Chan Master Daoxuan served the abbot of Tianyi Monastery for a long time without any understanding. The abbot scolded him. The Chan Master forgot about sleeping and eating for more than a month. One night, hearing the sound of the night watchman's clapper, he suddenly awakened and said: 'Stop! Stop! This sound goes straight through the blue sky. Who knows the bright moon in the cold pool? The mud ox breaks the coral tree.' The abbot, upon hearing this, appointed him to manage the sutra library. Later, whenever the abbot asked a question, the Chan Master would make a gesture of shaking a bell with his whisk.
Fifteenth Generation under Qingyuan
Dharma Heir of Chan Master Jue of Tiantong Monastery
Chan Master Zhijian of Xuedou Monastery in Mingzhou
Chan Master Zhijian was the son of the Wu family in Chuzhou. When he was a child, his mother washed his hands, and he saw a sore on his hand and asked: 'What is this?' (What is the sore?) She replied: 'My hand is like a Buddha's hand.' (Buddha's hand: Buddha's hand, a metaphor for preciousness) He lost his parents' protection at a young age. He relied on Chan Master Zhenxie at Changlu Monastery. Chan Master Daxiu made him the head seat and valued him greatly. Later, he went into seclusion in Xiangshan, and various monsters could not confuse him. He had an awakening late at night and sought confirmation from Chan Master Yanshou. Chan Master Yanshou said: 'Your belly is big now, and there is nothing to eat. The hermitage is small, and there is no bed to sleep on. If you can give me food and expand my hermitage, I will stay; otherwise, I will leave.' The Chan Master said: 'This person, where did he see gods and ghosts, coming here to surrender.' The Chan Master then scolded. So, he repeatedly questioned him, but could not subdue him. Chan Master Yanshou then said: 'Gong Jian is a thoroughly enlightened person.' And then he left.
見大休于岳林。機辨逸出。休曰。今後佛祖不奈爾何矣。因令為眾行丐。師荷二囊。隨得即受。備歷艱勤。翠山宗白頭謂師曰。為眾竭力。得無勞耶。師曰。須知有不勞者。曰尊貴位中收不得時如何。師曰。觸處相逢不相識。曰者猶是途中賓主。如何是主中主。師曰。丙丁吹滅火。宗以手掩師口。師拂袖而退。宗遷雪竇。挽師偕行。時法堂新飭。命師普說。宗竊聽之。嘆曰。吾生有耳。未嘗聞也。出世繼其席 上堂。世尊有密語。迦葉不覆藏。一夜落花雨。滿城流水香 宋光宗紹熙辛亥。謝事退居雪竇之東庵。明年七月。示恙。誡眾曰。吾行矣。送終須務簡約。勿素服哀慟。言訖而逝。壽八十有八。臘五十三。塔全身於本山之左。
雪竇宗禪師法嗣
泰州廣福微庵道勤禪師
本郡俞氏子。上堂。舉僧問同安。如何是和尚家風。同安曰。金雞抱子歸霄漢。玉兔懷胎入紫微。曰忽遇客來。將何祇待。同安曰。金果早朝猿摘去。玉華晚后鳳銜來。師曰。廣福即不然。有問。如何是和尚家風。祇向他道。翠竹叢邊歇[款-士+止]乃。碧巖深處臥煙蘿。忽遇客來。將何祇待。沒底籃兒盛皓月。無心盆子貯清風。
善權智禪師法嗣
越州超化藻禪師
開爐上堂。雪滿寒窗。燒盡丹霞木佛。
【現代漢語翻譯】 現代漢語譯本 （大休）于岳林寺見到（雪竇宗禪師）。（雪竇宗禪師）的機鋒辯才超逸而出。（大休）說：『今後佛祖也奈何不了你了。』於是命令（雪竇宗禪師）為大眾乞食。（雪竇宗禪師）挑著兩個布袋，隨得即受，歷盡艱辛。翠山宗白頭問（雪竇宗禪師）說：『為大眾竭力，難道不勞累嗎？』（雪竇宗禪師）說：『須知有不勞累的。』（翠山宗白頭）說：『在尊貴位中收攝不住時如何？』（雪竇宗禪師）說：『觸處相逢不相識。』（翠山宗白頭）說：『這猶是途中的賓主，如何是主中主？』（雪竇宗禪師）說：『丙丁吹滅火。』（翠山宗白頭）用手摀住（雪竇宗禪師）的口，（雪竇宗禪師）拂袖而退。（翠山宗白頭）遷居雪竇寺，拉著（雪竇宗禪師）一同前往。當時法堂剛剛修繕完畢，命令（雪竇宗禪師）普遍說法，（翠山宗白頭）偷偷聽講，嘆息說：『我活了這麼久，從未聽過這樣的說法。』（雪竇宗禪師）出世繼承了（翠山宗白頭）的席位。（雪竇宗禪師）上堂說法：『世尊有密語，迦葉（Mahākāśyapa）不覆藏，一夜落花雨，滿城流水香。』（宋光宗）紹熙辛亥年（1191年），（雪竇宗禪師）辭去寺中事務，退居雪竇寺的東庵。第二年七月，（雪竇宗禪師）示現疾病，告誡眾人說：『吾將逝去，送終須務必簡約，不要穿素服哀慟。』說完就去世了，享年八十八歲，僧臘五十三年。全身安葬在本山的左側。
雪竇宗禪師法嗣
泰州廣福微庵道勤禪師
（道勤禪師）是本郡俞氏之子。上堂說法，舉僧人問同安禪師：『如何是和尚家風？』同安禪師說：『金雞抱子歸霄漢，玉兔懷胎入紫微。』僧人又問：『忽然遇到客人來，將用什麼招待？』同安禪師說：『金果早朝猿摘去，玉華晚后鳳銜來。』（道勤禪師）說：『廣福寺的說法卻不是這樣。』有人問：『如何是和尚家風？』只向他說道：『翠竹叢邊歇[款-士+止]乃，碧巖深處臥煙蘿。』忽然遇到客人來，將用什麼招待？『沒底籃兒盛皓月，無心盆子貯清風。』
善權智禪師法嗣
越州超化藻禪師
開爐上堂說法：『雪滿寒窗，燒盡丹霞木佛。』
【English Translation】 English version (Daxiu) saw (Xuedou Zongchan) at Yuelin Temple. (Xuedou Zongchan)'s wit and eloquence were outstanding. (Daxiu) said: 'From now on, even the Buddhas and Patriarchs can do nothing about you.' Thereupon, he ordered (Xuedou Zongchan) to beg for food for the assembly. (Xuedou Zongchan) carried two bags, accepting whatever he received, enduring all hardships. Cuishan Zongbai asked (Xuedou Zongchan), saying: 'Exerting yourself for the assembly, aren't you tired?' (Xuedou Zongchan) said: 'You must know there is non-exertion.' (Cuishan Zongbai) said: 'When you cannot contain yourself in a noble position, what then?' (Xuedou Zongchan) said: 'Meeting everywhere, yet not recognizing each other.' (Cuishan Zongbai) said: 'That is still like a host and guest on the road. What is the master within the master?' (Xuedou Zongchan) said: 'The fire of Bing and Ding is extinguished.' (Cuishan Zongbai) covered (Xuedou Zongchan)'s mouth with his hand, and (Xuedou Zongchan) brushed his sleeve and withdrew. (Cuishan Zongbai) moved to Xuedou Temple, inviting (Xuedou Zongchan) to go with him. At that time, the Dharma Hall had just been renovated, and he ordered (Xuedou Zongchan) to give a general sermon. (Cuishan Zongbai) secretly listened, sighing: 'I have lived so long, and have never heard such a teaching.' (Xuedou Zongchan) succeeded him and took his seat. He ascended the Dharma Hall and said: 'The World Honored One has secret words, Kāśyapa (Mahākāśyapa) does not conceal them; overnight, falling flower rain, the fragrance of flowing water fills the city.' In the Xin Hai year (1191) of the Shaoxi reign of Emperor Guangzong of the Song Dynasty, (Xuedou Zongchan) resigned from his duties and retired to the East Hermitage of Xuedou Temple. In July of the following year, (Xuedou Zongchan) showed signs of illness, and admonished the assembly, saying: 'I am about to depart; the funeral must be simple, do not wear white mourning clothes or wail.' After speaking, he passed away, at the age of eighty-eight, with fifty-three years as a monk. His whole body was buried to the left of the original mountain.
Dharma Heirs of Zen Master Xuedou Zong
Zen Master Wei'an Daoqin of Guangfu Temple in Taizhou
(Daoqin) was a son of the Yu family in this prefecture. Ascending the Dharma Hall, he cited a monk's question to Zen Master Tong'an: 'What is the family style of the Abbot?' Zen Master Tong'an said: 'The golden rooster embraces its chicks, returning to the Milky Way; the jade rabbit conceives, entering the Purple Palace.' The monk asked again: 'If a guest suddenly arrives, how will you treat him?' Zen Master Tong'an said: 'The golden fruit is picked by monkeys in the early morning; the jade flower is carried by phoenixes in the late evening.' (Daoqin) said: 'Guangfu Temple's teaching is not like that.' If someone asks: 'What is the family style of the Abbot?' Just tell him: 'Resting by the green bamboo grove; sleeping in the misty vines deep in the green cliffs.' If a guest suddenly arrives, how will you treat him? 'A bottomless basket holds the bright moon; a selfless basin stores the clear wind.'
Dharma Heirs of Zen Master Shanquan Zhi
Zen Master Zao of Chaohua Temple in Yuezhou
Opening the furnace and ascending the Dharma Hall, he said: 'Snow fills the cold window; burning away the cinnabar-colored wooden Buddha.'
冰交野渡。凍殺陜府鐵牛。直得寒灰髮𦦨。片雪不留。任運縱橫。現成受用。諸禪德要會么。衲帔矇頭坐。冷暖了無知。
凈慈暉禪師法嗣
常州華藏寺明極慧祚禪師
頌洞山吃果子話曰。洞山果子誰無分。掇退檯盤妙轉機。今夜為君輕點破。牡丹花下睡貓兒。
青原下十六世
雪竇鑒禪師法嗣
明州天童長翁如凈禪師
久依雪竇足庵會下。庵令看柏樹子話。有省。頌曰。西來祖意庭前柏。鼻孔寥寥對眼睛。落地枯枝才𨁝跳。松蘿亮鬲笑掀騰。庵頷之。后出世列主名剎。居杭之凈慈。未幾奉敕黃。復遷明州天童寺 上堂。外不放入。內不放出。痛下一槌。萬事了畢。且道。如何太白峰前令斬新。內外紀綱俱委悉 結夏上堂。結卻衲僧布袋頭。天童拈來作氣毬。腳尖趯出佛無數。付與叢林作馬牛 謝監收上堂。金剛王寶劍在匣。有望風不犯之威。天童喝下飛出。變作無孔鐵槌。輥入荒田亂草。任教日炙風吹。因甚如此。拈匙把箸知多少。不是知音不易知 謝造橋上堂。去那邊去。來者里來。中間絕壑斷崖。且道。如何相接。以拂子作彎橋勢曰。看。依稀金磴闊。彷彿彩紅彎。人從橋上過。又作么生。松蘿景里開天巧。汗墨光中入畫看 上堂。眼見黃葉落。耳聞孤雁鳴。且道
。是甚麼物。得與么靈。咦。溪上秋光分外清 浙翁遺書至。上堂。八月十八錢塘潮。浙翁聲價潑天高。儘教四海弄潮手。徹底窮淵輥一遭。重揀擇不辭勞。要透龍門繼鳳毛。忽然收卷還源去。萬古曹溪風怒號 上堂。陸修靜陶淵明。文殊普賢。打圓相曰。咦。一款具呈。且道。憑誰批判。若是孔夫子。吾無隱乎爾 開爐上堂。召眾打圓相曰。個是天童火爐。近前則燒殺。退後則凍殺。忽有個漢出來道。合作么生。㘞。火爐動也 上堂。舉世尊道。一人發真歸源。十方虛空。悉皆消殞。師拈曰。既是世尊所說。未免盡作奇特商量。天童即不然。一人發真歸源。乞兒打破飯碗 上堂。舉五祖演和尚道。有一人向虛空里。寫得祖師西來意五個字。老僧大展坐具拜他。師拈曰。當時天童若有。祇對他道。款出囚口。今則莫有同款者么。既無。依稀斜去雁。驚破海天秋 上堂。霜風號肅殺。霜葉墮蕭騷。舉拂子曰。看。唯有玲瓏崔嵬望轉高。所謂天童滯貨。今朝短販一遭。莫有酬價底么。下座巡堂 師凡六坐道場。未云稟授。眾有請。師曰。我待涅槃堂里拈出。果臨終時。拈香曰。如凈行腳。四十餘年。首到乳峰。失腳墮于陷阱。此香今不免鈍置我雪竇足庵大和尚。並書辭世偈曰。六十六年。罪犯彌天。打個𨁝跳。活陷黃泉。
【現代漢語翻譯】 現代漢語譯本 是什麼東西，如此靈驗？咦！溪上的秋色格外清朗。 浙翁（指雪竇足庵大和尚）的遺書到了。上堂開示：八月十八錢塘江潮水洶涌，浙翁的聲名如潮水般高漲。即使教遍天下弄潮的人，也要徹底探究深淵，翻滾一番。重新揀選不辭辛勞，要穿透龍門，繼承鳳凰的羽毛。忽然收回捲起，迴歸本源，萬古曹溪（指禪宗六祖慧能）之風怒號。 上堂開示：陸修靜、陶淵明，文殊菩薩、普賢菩薩。打圓相說：咦！一併呈上，且說，憑誰來評判？如果是孔夫子，我沒有什麼要隱瞞的。 開爐上堂開示：召集大眾打圓相說：這是天童寺的火爐，靠近則會被燒死，退後則會被凍死。如果有人出來說，如何合作？回答：火爐動起來了。 上堂開示：世尊（指釋迦牟尼）說道，一人發起真如，迴歸本源，十方虛空，全部消散隕滅。師父拈起說：既然是世尊所說，難免都作奇特的商量。天童寺卻不是這樣，一人發起真如，迴歸本源，乞丐打破飯碗。 上堂開示：引用五祖法演和尚的話說，有一個人在虛空中，寫得祖師西來意的五個字，老僧我大大地展開坐具拜他。師父拈起說：當時如果天童寺有人的話，只對他說，快點說出囚禁的口。現在沒有相同情況的人嗎？既然沒有，就像依稀斜飛的大雁，驚破海天秋色。 上堂開示：霜風呼嘯肅殺，霜葉飄落蕭瑟。舉起拂塵說：看，只有那玲瓏崔嵬的山峰，越望越高。所謂天童寺積壓的貨物，今天短暫地販賣一遭。有沒有出價的人？下座巡視禪堂。 師父總共主持了六次道場，沒有說是稟承傳授。大眾有所請求，師父說：我等待在涅槃堂里拈出。果然臨終時，拈香說：如凈行腳，四十餘年，首先到達乳峰，失腳掉入陷阱。這支香現在免不了要鈍置我雪竇足庵大和尚。並寫下辭世偈說：六十六年，罪犯彌天，打個觔斗，活活地陷進黃泉。
【English Translation】 English version What is it that is so efficacious? Eh! The autumn scenery on the stream is exceptionally clear. The late Abbot Zhe (referring to Abbot Zuduan of Xuedou) 's last words have arrived. Entering the hall: On the eighteenth day of the eighth month, the Qiantang tide surges. Abbot Zhe's reputation is as high as the tide. Even if you teach all the tide-players in the world, you must thoroughly explore the abyss and roll around once. Re-selecting is not to avoid hard work, to penetrate the Dragon Gate and inherit the phoenix's feathers. Suddenly retracting and returning to the source, the wind of Caoqi (referring to the Sixth Patriarch Huineng of Zen Buddhism) roars for eternity. Entering the hall: Lu Xiujing, Tao Yuanming, Manjusri Bodhisattva, Samantabhadra Bodhisattva. Making a circle with hands and saying: Eh! Presenting them all together, and say, who will judge them? If it is Confucius, I have nothing to hide from you. Opening the furnace and entering the hall: Summoning the assembly to make a circle with hands and saying: This is the furnace of Tiantong Temple. Approaching it will be burned to death, retreating from it will be frozen to death. If someone comes out and says, how to cooperate? Answer: The furnace is moving. Entering the hall: The World Honored One (referring to Shakyamuni Buddha) said, when one person awakens to the true nature and returns to the source, the ten directions of empty space will all dissipate and perish. The master picks up and says: Since it is what the World Honored One said, it is inevitable that everyone will make strange discussions. Tiantong Temple is not like this, when one person awakens to the true nature and returns to the source, the beggar breaks his rice bowl. Entering the hall: Quoting the words of Abbot Fayan of the Fifth Patriarch, there is a person who writes the five words of the Patriarch's intention in the void, and I, the old monk, greatly unfold my seat and bow to him. The master picks up and says: If there was someone in Tiantong Temple at that time, he would only say to him, quickly say the imprisoned mouth. Now, is there anyone with the same situation? Since there is none, it is like the geese flying obliquely, startling the autumn scenery of the sea and sky. Entering the hall: The frost wind howls and is bleak, the frost leaves fall and are desolate. Raising the whisk and saying: Look, only the exquisite and towering peaks are viewed higher and higher. The so-called Tiantong Temple's accumulated goods are briefly sold once today. Is there anyone who will offer a price? Descending from the seat and patrolling the meditation hall. The master presided over six monasteries in total, without saying that he was inheriting the transmission. The assembly made a request, and the master said: I will wait to pick it out in the Nirvana Hall. Sure enough, at the time of his death, he picked up incense and said: Ru Jing traveled for more than forty years, first arriving at Ru Peak, and falling into a trap. This incense is now unavoidable to blunt my Abbot Zuduan of Xuedou. And wrote a farewell verse saying: Sixty-six years, sins fill the sky, somersault, alive trapped in the Yellow Springs.
咦。從來生死不相干。竟而趨寂。塔全身於本山。
華藏祚禪師法嗣
東谷光禪師
上堂。藏身處沒軌跡。無影樹頭靈鳥宅。沒軌跡處莫藏身。不萌枝上春花圻。有來由誰辨的。天曉西風拂拂吹。松釵一徑爭拋擲。
青原下十七世
天童凈禪師法嗣
襄州鹿門覺禪師
參長翁。值翁上堂。一個烏梅似本形。蜘蛛結網打蜻蜓。蜻蜒落了兩片翼。堪笑烏梅咬鐵釘。師不覺失笑曰。早知燈是火。飯熟幾多時。后承印記。出住鹿門 示眾。盡大地。是學人一卷經。盡乾坤。是學人一隻眼。以者個眼。讀如是經。千萬億劫。常無間斷 師作五位頌曰。正中偏。月黑雲籠午夜天。佛祖無蹤凡聖盡。箇中誰辨往來源。偏中正。金井玉盤秋水冷。海天紅日已生東。餘輝不照毗盧頂。正中來。戴角披毛知幾回。應物轉身全得妙。云收終不露崔嵬。兼中至。覿面誰能容擬議。手提妙印不當風。大用繁興豈凝滯。兼中到。無舌童兒方會道。撥塵何處得逢源。撒手回途還復妙。
雪庵從瑾禪師
僧請益倩女離魂話。師示以頌曰。南枝向暖北枝寒。何事春風有兩般。憑仗高樓莫吹笛。大家留取倚䦨看。
五燈全書卷第三十 卍新續藏第 81 冊 No. 1571 五燈全書(
【現代漢語翻譯】 咦，從來生死本不相干，竟然趨向寂滅。將全身舍利塔安放在本山。
華藏祚禪師的法嗣
東谷光禪師
上堂說法：藏身之處沒有軌跡，無影樹上是靈鳥的家宅。沒有軌跡的地方不要藏身，不萌芽的樹枝上盛開著春花。其中緣由誰能辨別？天亮時西風輕輕吹拂，松樹的枝條紛紛掉落。
青原下第十七世
天童凈禪師的法嗣
襄州鹿門覺禪師
參拜長翁，正趕上長翁上堂說法：一個烏梅就像它的本來面目，蜘蛛結網捕捉蜻蜓。蜻蜓掉落了兩片翅膀，可笑烏梅卻在咬鐵釘。禪師不禁失笑說：早知道燈是火，飯熟了多少時候了。後來得到印可，出任鹿門寺住持。開示眾人：整個大地，是學人的一卷經書；整個乾坤，是學人的一隻眼睛。用這隻眼睛，讀這樣的經書，千萬億劫，永無間斷。禪師作五位頌說：正中偏，月黑雲籠罩著午夜的天空，佛祖沒有軌跡，凡人和聖人都消失了，其中誰能辨別往來的源頭。偏中正，金井玉盤，秋水寒冷，海天紅日已經從東方升起，餘輝不照耀毗盧佛的頭頂。正中來，戴角披毛不知經歷了多少回，應物轉身完全得妙，云收起來最終不顯露高峻的山峰。兼中至，面對面誰能容許猜測議論，手提妙印卻不迎風，大用繁興哪裡會凝滯。兼中到，沒有舌頭的童子才懂得道，撥開塵土在哪裡能夠逢源，撒手回途仍然奇妙。
雪庵從瑾禪師
有僧人請教倩女離魂的故事，禪師用頌語開示說：南邊的樹枝向陽溫暖，北邊的樹枝寒冷，為何春風會有兩種不同？憑藉高樓不要吹奏笛子，大家都留下來靠著欄桿觀看。
【English Translation】 Alas, from the beginning, life and death are unrelated, yet it tends towards stillness. The whole body relic pagoda is placed on this mountain.
Dharma successor of Zen Master Huazang Zuo
Zen Master Donggu Guang
Ascending the hall: The hiding place has no trace, the spirit bird dwells on the shadowless tree. Do not hide where there is no trace, spring flowers bloom on branches that do not sprout. Who can discern the origin? The west wind gently blows at dawn, pine branches are scattered everywhere.
Seventeenth generation under Qingyuan
Dharma successor of Zen Master Tiantong Jing
Zen Master Lu Men Jue of Xiangzhou
Paying respects to Elder Zhang, just as the Elder was ascending the hall to preach: A black plum resembles its original form, a spider weaves a web to catch dragonflies. The dragonfly loses two wings, it is laughable that the black plum is biting iron nails. The Zen master couldn't help but laugh and said: If I had known earlier that the lamp was fire, how long ago would the rice have been cooked? Later, he received approval and became the abbot of Lu Men Temple. Instructing the assembly: The entire earth is a scroll of scriptures for the student; the entire universe is an eye for the student. Using this eye to read such scriptures, for trillions of kalpas, there is no interruption. The Zen master composed a verse on the five ranks: The partial within the correct, the black moon shrouds the midnight sky, Buddhas and ancestors leave no trace, ordinary and holy beings disappear, who can discern the source of coming and going within. The correct within the partial, the golden well and jade plate, the autumn water is cold, the red sun has already risen in the east, the remaining light does not shine on the top of Vairocana's head. Coming from the correct, wearing horns and fur, how many times have I experienced it, responding to things and turning around completely wonderfully, the clouds gather and ultimately do not reveal the towering peaks. Reaching the combined, face to face, who can allow speculation and discussion, holding the wonderful seal in hand but not facing the wind, the great function flourishes, how can it stagnate. Arriving at the combined, the child without a tongue can understand the Dao, where can one find the source by clearing away the dust, letting go and returning is still wonderful.
Zen Master Xue'an Congjin
A monk asked for instruction on the story of Qian Nv's separated soul, the Zen master instructed with a verse: The southern branches are warm, the northern branches are cold, why does the spring breeze have two different ways? Relying on the high building, do not play the flute, everyone stay and lean on the railing to watch.
第1卷-第33卷)
五燈全書卷第三十一
京都聖感禪寺住持(臣)僧 (超永) 編輯
京都古華嚴寺住持(臣)僧 (超揆) 較閱 進呈
雲門宗
南嶽下六世
雪峰存禪師法嗣
韶州雲門山光奉院文偃禪師
嘉興張氏子。幼依空王澄律師出家。敏質生知。慧辯天縱。及長落髮。稟具于毗陵壇。侍澄數年。探窮律部。以己事未明。往參睦州。州才見來。便閉卻門。師乃扣門。州曰誰。師曰某甲。州曰。作甚麼。師曰。己事未明。乞師指示。州開門一見。便閉卻。師如是連三日扣門。至第三日。州開門。師乃拶入。州便擒住曰。道道。師擬議。州便推出曰。秦時𨍏轢鉆。遂掩門。損師一足。師從此悟入。州指見雪峰。師到雪峰莊。見一僧乃問。上座今日上山去那。僧曰是。師曰。寄一則因緣。問堂頭和尚。祇是不得道是別人語。僧曰得。師曰。上座到山中。見和尚上堂。眾才集便出。握腕立地曰。這老漢頂上鐵枷何不脫卻。其僧一依師教。雪峰見這僧與么道。便下座。攔胸把住曰。速道速道。僧無對。峰拓開曰。不是汝語。僧曰。是某甲語。峰曰。侍者將繩棒來。僧曰。不是某語。是莊上一浙中上座。教某甲來道。峰曰。大眾去莊上。迎取五百人善知識來
【現代漢語翻譯】 現代漢語譯本
五燈全書卷第三十一
京都聖感禪寺住持(臣)僧 (超永) 編輯
京都古華嚴寺住持(臣)僧 (超揆) 較閱 進呈
雲門宗
南嶽下六世
雪峰存禪師法嗣
韶州雲門山光奉院文偃禪師
文偃禪師是嘉興張氏之子。年幼時依從空王澄律師出家。他天資聰穎，具有與生俱來的智慧和辯才。成年後剃度，在毗陵壇受具足戒。侍奉澄律師數年，深入研究律宗經典。但他認為自己對根本大事尚未明瞭，於是前往參訪睦州禪師。睦州禪師一見到他來，就關上了門。文偃禪師便敲門。睦州禪師問：『誰？』文偃禪師答：『某甲。』睦州禪師問：『作什麼？』文偃禪師答：『己事未明，乞求禪師指示。』睦州禪師打開門看了一眼，隨即又關上。文偃禪師像這樣連續敲了三天的門。到第三天，睦州禪師打開門，文偃禪師便擠了進去。睦州禪師一把抓住他說：『說！說！』文偃禪師猶豫不決。睦州禪師便把他推出門外，說：『秦時(公元前221年-公元前207年)𨍏轢鉆。』 隨即關上了門，文偃禪師因此折斷了一隻腳。文偃禪師從此開悟。睦州禪師指引他去拜見雪峰禪師。文偃禪師來到雪峰禪師所在的莊園，見到一位僧人，便問道：『上座今天上山去嗎？』僧人回答：『是的。』文偃禪師說：『請你替我帶一句話，去問你的堂頭和尚。只是不能說是別人說的話。』僧人說：『可以。』文偃禪師說：『上座你到山中，見到和尚上堂，大眾剛剛聚集的時候，你就走出來，握住他的手腕，站在地上說：「這老漢頭頂上的鐵枷為什麼不脫掉？」』那位僧人完全按照文偃禪師教他的話去做。雪峰禪師見到這位僧人這樣說，便走下禪座，攔胸抓住他說：『快說！快說！』僧人無言以對。雪峰禪師放開他說：『這不是你說的話。』僧人說：『是某甲說的話。』雪峰禪師說：『侍者，拿繩子和棍棒來。』僧人說：『不是某甲說的話，是莊上一位浙中的上座，教某甲來說的。』雪峰禪師說：『大眾，去莊上，迎接這位五百人的善知識來。』
【English Translation】 English version
Volume 31 of the Comprehensive Record of the Five Lamps
Compiled by (Your Servant) Monk Chao Yong, Abbot of the Sacred 感 (Gǎn) Chan Monastery in Kyoto
Proofread and Presented by (Your Servant) Monk Chao Kui, Abbot of the Ancient 華嚴 (Huáyán) Monastery in Kyoto
The Yunmen (Cloud Gate) School
The Sixth Generation Below Nanyue (南嶽)
Disciple of Zen Master Xuefeng Cun (雪峰存)
Zen Master Wenyen (文偃) of Guangfeng (光奉) Monastery on Yunmen (雲門) Mountain in Shaozhou (韶州)
Zen Master Wenyen was a son of the Zhang family of Jiaxing (嘉興). In his youth, he left home to become a monk under Vinaya Master Cheng (澄) of Kongwang (空王) Monastery. He was intelligent by nature, with innate wisdom and eloquence. When he came of age, he had his head shaved and received the full precepts at the Piling (毗陵) Platform. He attended to Vinaya Master Cheng for several years, deeply studying the Vinaya texts. However, feeling that he had not yet clarified the fundamental matter, he went to visit Zen Master Muzhou (睦州). As soon as Zen Master Muzhou saw him coming, he closed the door. Zen Master Wenyen then knocked on the door. Zen Master Muzhou asked, 'Who is it?' Zen Master Wenyen replied, 'Moujia (某甲, a humble way to refer to oneself).' Zen Master Muzhou asked, 'What are you doing?' Zen Master Wenyen replied, 'The matter of myself is not yet clear; I beg the master to instruct me.' Zen Master Muzhou opened the door, took one look, and then closed it again. Zen Master Wenyen knocked on the door like this for three days in a row. On the third day, Zen Master Muzhou opened the door, and Zen Master Wenyen squeezed in. Zen Master Muzhou grabbed him and said, 'Speak! Speak!' Zen Master Wenyen hesitated. Zen Master Muzhou then pushed him out, saying, 'Qin (秦) Dynasty (221-207 BCE) 𨍏轢 drill.' Then he closed the door, breaking one of Zen Master Wenyen's feet. From this, Zen Master Wenyen attained enlightenment. Zen Master Muzhou directed him to visit Zen Master Xuefeng (雪峰). Zen Master Wenyen arrived at the Xuefeng Zen Master's estate, saw a monk, and asked, 'Are you going up the mountain today, 上座 (Superior Seat, a respectful term for a monk)?' The monk replied, 'Yes.' Zen Master Wenyen said, 'Please convey a phrase for me to ask your abbot. Just don't say it's someone else's words.' The monk said, 'Understood.' Zen Master Wenyen said, 'When you get to the mountain, see the abbot ascending the Dharma hall, and the assembly has just gathered, you come out, grasp his wrist, stand on the ground, and say, "Why doesn't this old man take off the iron yoke on his head?"' That monk did exactly as Zen Master Wenyen taught him. When Zen Master Xuefeng saw this monk say this, he came down from his seat, grabbed him by the chest, and said, 'Speak quickly! Speak quickly!' The monk had no reply. Zen Master Xuefeng released him and said, 'These are not your words.' The monk said, 'They are my words.' Zen Master Xuefeng said, 'Attendant, bring the ropes and sticks.' The monk said, 'They are not my words; it was a 上座 (Superior Seat) from Zhejiang (浙江) on the estate who taught me to say them.' Zen Master Xuefeng said, 'Everyone, go to the estate and welcome this good knowing advisor of five hundred people.'
。師次日上雪峰。峰才見便曰。因甚麼得到與么地。師乃低頭。從茲契合。溫研積稔。密以宗印授焉。師出嶺。遍謁諸方。核窮殊軌。鋒辯險絕。世所盛聞。后抵靈樹。冥符知聖接首座之說。初知聖住靈樹。二十年不請首座。常曰。我首座生也。我首座牧牛也。我首座行腳也。一日令擊鐘。三門外接首座。眾出迓。師果至。直請入首座寮解包 后廣主。命師出世靈樹。開堂日。主親臨曰。弟子請益。師曰。目前無異路。(法眼別曰。不可無益於人)上堂。良久曰。祇這個帶累殺人。便下座 上堂。道即道了也。時有僧出禮拜。欲伸問次。師拈拄杖便打曰。識什麼好惡。這一般打野榸漢。總似這個僧。爭消得施主信施。惡業眾生。總在這裡。覓什麼乾屎橛咬。以拄杖一時趁下 問牛頭未見四祖時如何。師曰。家家觀世音。曰見后如何。師曰。火里蝍蟟吞大蟲 問如何是禪。師曰。拈卻一字得么 問扶桑柯畔。日輪未出時如何。師曰知 問背楚投吳時如何。師曰。面南看北斗 問如何是本源。師曰。受什麼人供養 問如何是直截一路。師曰。主山後。曰謝師指示。師曰。合取皮袋 問曹溪的旨。請師垂示。師曰。三十年後 問密室玄官時如何。師曰倒。曰宮中事作么生。師曰重 問萬機吐不出時如何。師曰大眾不匿。曰猶
是學人疑處在。師曰。語覆前機去 問要急相應。唯言不二時如何。師曰。對眾舉。大眾可不知。曰如何承當。師曰驢年 問一生積惡者不知善。一生積善者不知惡。此意如何。師曰燭 問遠遠投師。師意如何。師曰。七九六十三。曰學人近離衡州。師喝曰。是你草鞋跟斷。曰珍重。師喝曰。靜處薩婆訶 問如何是學人自己。師曰。一佛一菩薩 上堂。汝等諸人。皆是河南海北來。各各盡有生緣所在。還自知得么。試出來舉看。老漢與汝證明。有么有么。汝若不知。老漢瞞汝去也。汝欲得識么。生緣若在向北。北有趙州和尚五臺文殊。總在這裡。生緣若在向南。南有靈峰臥龍西院鼓山。總在這裡。汝欲得識么。向這裡識取。若不見。莫掠虛。見么見么。若不見。且看老漢騎佛殿出去也。珍重 問六國未寧時如何。師曰。云擎雨色 問上無攀仰。下無己躬時如何。師曰。藏身一句。作么生道。僧便禮拜。師曰。放過一著。置將一問來。僧無語。師曰。這死蝦蟆 問如何是色即是空。師曰。拄杖敲汝鼻孔 問如何是和尚非時為人一句。師曰。早朝牽犁。晚間拽杷 問三乘五性即不問。如何是衲僧門下事。師曰。日勢稍晚。速禮三拜 問久值為什麼不識。師曰測 問如何是心。師曰心。曰不會。師曰不會。曰究竟如何。師咄
{ "translations": [ "現代漢語譯本：", "學人疑惑的地方在哪裡？", "師父說：『話已說盡，之前的機鋒已經過去了。』", "問：『想要快速相應，只說不二時，該如何理解？』", "師父說：『當著大眾提出來，大眾可能也不知道。』", "（學人）說：『如何承當？』", "師父說：『驢年（指遙遙無期）。』", "問：『一生作惡的人不知道善，一生行善的人不知道惡，這是什麼意思？』", "師父說：『燭（指照亮自己，也照亮他人）。』", "問：『遠遠地來投師，師父意下如何？』", "師父說：『七九六十三。』", "（學人）說：『學人剛從衡州離開。』", "師父喝道：『是你的草鞋跟斷了。』", "（學人）說：『珍重。』", "師父喝道：『靜處薩婆訶（梵語，意為一切成就）。』", "問：『如何是學人自己？』", "師父說：『一佛一菩薩。』", "（師父）上堂說法：『你們這些人，都是從河南河北來的，各自都有自己的生緣所在，還自己知道嗎？試著出來舉個例子看看，老漢我給你們證明。有沒有？有沒有？你們若不知道，老漢我就瞞著你們去了。你們想要知道嗎？生緣若在北方，北方有趙州和尚（趙州從諗禪師，778-897）和五臺山的文殊菩薩，總在這裡。生緣若在南方，南方有靈峰、臥龍、西院、鼓山，總在這裡。你們想要知道嗎？向這裡認識領會。若不見，莫要虛度光陰。見了嗎？見了嗎？若不見，且看老漢我騎著佛殿出去了。珍重。』", "問：『六國未寧時（戰國時期）如何？』", "師父說：『云擎雨色。』", "問：『上無所攀援，下無自身依靠時如何？』", "師父說：『藏身一句，怎麼說？』", "僧人便禮拜。", "師父說：『放過一著，再提一個問題來。』", "僧人無語。", "師父說：『這死蛤蟆。』", "問：『如何是色即是空？』", "師父說：『用拄杖敲你的鼻孔。』", "問：『如何是和尚不按常理為人說一句？』", "師父說：『早晨牽犁，晚間拽耙。』", "問：『三乘五性（佛教術語）暫且不問，如何是衲僧（指僧人）門下的事？』", "師父說：『日頭有些晚了，快禮三拜。』", "問：『長久相處為什麼不認識？』", "師父說：『測（指難以測度）。』", "問：『如何是心？』", "師父說：『心。』", "（學人）說：『不會。』", "師父說：『不會。』", "（學人）說：『究竟如何？』", "師父呵斥。", "", "english_translations": [ "English version:", "Where is the student's point of doubt?", "The master said, 'The words have been exhausted, and the previous koan has passed.'", "Question: 'If one wants to respond quickly, and only speaks of non-duality, how should it be understood?'", "The master said, 'Bring it up in front of the assembly; the assembly may not know.'", "(The student) said, 'How to undertake it?'", "The master said, 'Donkey year (meaning indefinitely).'", "Question: 'A person who accumulates evil deeds throughout their life does not know good, and a person who accumulates good deeds throughout their life does not know evil. What does this mean?'", "The master said, 'Candle (referring to illuminating oneself and others).'", "Question: 'Coming from afar to seek a teacher, what is the master's intention?'", "The master said, 'Seven nine sixty-three.'", "(The student) said, 'This student has just left Hengzhou.'", "The master shouted, 'It is your straw sandals that have broken.'", "(The student) said, 'Take care.'", "The master shouted, 'Quietly Svaha (Sanskrit, meaning all accomplishment).'", "Question: 'What is the student's own self?'", "The master said, 'One Buddha, one Bodhisattva.'", "(The master) ascended the Dharma hall and said, 'All of you, you have come from Henan and Hebei, each with your own place of origin. Do you know it yourselves? Try to give an example and let me verify it for you. Is there? Is there? If you do not know, I will hide it from you. Do you want to know? If your origin is in the north, there is Zen Master Zhaozhou (Zhaozhou Congshen, 778-897) and Manjusri Bodhisattva of Mount Wutai, all here. If your origin is in the south, there are Lingfeng, Wolong, Xiyuan, and Gushan, all here. Do you want to know? Recognize and understand here. If you do not see, do not waste time. Do you see? Do you see? If you do not see, then watch me, the old man, ride out of the Buddha hall. Take care.'", "Question: 'What is it like when the Six Kingdoms are not at peace (Warring States period)?'", "The master said, 'Clouds support the rain.'", "Question: 'What is it like when there is nothing to rely on above and no self to rely on below?'", "The master said, 'A phrase to hide oneself, how do you say it?'", "The monk then bowed.", "The master said, 'Let go of one move, and ask another question.'", "The monk was silent.", "The master said, 'This dead toad.'", "Question: 'What is form is emptiness?'", "The master said, 'I will strike your nostrils with my staff.'", "Question: 'What is a saying from the monk that is not according to the usual way of helping people?'", "The master said, 'Plowing in the morning, dragging the rake in the evening.'", "Question: 'The Three Vehicles and Five Natures (Buddhist terms) are not asked for now, what is the matter under the gate of a mendicant monk (referring to monks)?'", "The master said, 'The sun is getting late, quickly bow three times.'", "Question: 'Why don't I recognize you after being with you for so long?'", "The master said, 'Measure (referring to being difficult to fathom).'", "Question: 'What is mind?'", "The master said, 'Mind.'", "(The student) said, 'I don't understand.'", "The master said, 'I don't understand.'", "(The student) said, 'What is it ultimately?'", "The master scolded." ] }
曰。靜處東行西行 問三界唯心。萬法唯識時如何。師曰。舌根里藏身。曰藏身後如何。師曰。蘇嚕囌嚕 問如何是途中受用。師曰。七九六十三。曰如何是世諦流佈。師曰。江西湖南。新羅渤海 問密室不通風時如何。師曰。響露鳴風。曰如何是密室中人。師曰。再陳難辨 問直與么來時如何。師曰。照從何立。曰不去不來時如何。師曰。前語道什麼 問進向無門時如何。師曰。三千八百 上堂。放你橫說豎說。從朝至暮。無人塞你口。不放你說。又作么生 上堂。大眾集。良久。驀拈拄杖曰。看看。北郁單越人。見汝般柴不易。在中庭里相撲供養你。更為你念般若經云。一切智智清凈。無二無二分。無別無斷故。僧便問。如何是一切智智清凈。師曰。西天斬頭截臂。這裡自領出去 問掛錫幽巖時如何。師曰。在什麼處 問如何是深中淺。師曰。山河大地。曰如何是淺中深。師曰。大地山河。曰如何是深。師曰。朝到西天。暮歸唐土 問迦葉入定時如何。師曰。匿得么。曰還見十方不。師曰好手透不出 問真如湛寂。妙絕無門時如何。師曰。自機回照。曰祇這裡如何。師曰莫錯 問千般方便。誘引歸源。未審源中事如何。師曰。有問有答。速道將來。僧應諾。師曰。迢遙也 問如何是云劍門。師曰揭。曰用者如何。
【現代漢語翻譯】 現代漢語譯本： 問：在寂靜之處，無論是向東走還是向西走，如果問『三界唯心（一切現象皆為心之顯現），萬法唯識（一切事物皆為意識的變現）』，該如何理解？ 師（禪師）：舌根里藏身。 問：藏身後又如何？ 師：蘇嚕囌嚕（擬聲詞，表示某種聲音或狀態）。 問：什麼是途中的受用？ 師：七九六十三。 問：什麼是世諦流佈（世俗諦的流傳）？ 師：江西湖南，新羅渤海。 問：密室不通風時如何？ 師：響露鳴風。 問：如何是密室中人？ 師：再陳難辨。 問：直接這樣來時如何？ 師：照從何立？ 問：不去不來時如何？ 師：前語道什麼？ 問：進向無門時如何？ 師：三千八百。 上堂（禪宗術語，指禪師升座說法）：放你橫說豎說，從早到晚，無人塞你口。不放你說，又作么生？ 上堂：大眾集。良久。驀拈拄杖曰：看看。北郁單越（佛教傳說中的四大部洲之一）人，見汝般柴不易，在中庭里相撲供養你。更為你念般若經云：一切智智清凈，無二無二分，無別無斷故。僧便問：如何是一切智智清凈？ 師：西天斬頭截臂，這裡自領出去。 問：掛錫幽巖時如何？ 師：在什麼處？ 問：如何是深中淺？ 師：山河大地。 問：如何是淺中深？ 師：大地山河。 問：如何是深？ 師：朝到西天，暮歸唐土（唐朝，618年-907年）。 問：迦葉（釋迦牟尼十大弟子之一）入定時如何？ 師：匿得么？ 問：還見十方不？ 師：好手透不出。 問：真如湛寂，妙絕無門時如何？ 師：自機回照。 問：祇這裡如何？ 師：莫錯。 問：千般方便，誘引歸源，未審源中事如何？ 師：有問有答，速道將來。僧應諾。師曰：迢遙也。 問：如何是云劍門？ 師：揭。 問：用者如何？
【English Translation】 English version: Question: In a quiet place, whether walking east or west, if asked, 'The three realms are only mind (all phenomena are manifestations of the mind), all dharmas are only consciousness (all things are transformations of consciousness),' how should it be understood? Master (Zen Master): The body is hidden in the root of the tongue. Question: What happens after the body is hidden? Master: Suru suru (onomatopoeia, indicating a certain sound or state). Question: What is the benefit of the journey? Master: Seven nine sixty-three. Question: What is the propagation of worldly truth (conventional truth)? Master: Jiangxi Hunan, Silla Bohai. Question: What if the secret room is not ventilated? Master: Sound dew sings wind. Question: What is the person in the secret room? Master: Difficult to distinguish when stated again. Question: What if it comes directly like this? Master: Where does the illumination stand? Question: What if it doesn't go or come? Master: What did the previous words say? Question: What if advancing towards no gate? Master: Three thousand eight hundred. Ascending the Hall (Zen term, referring to the Zen master ascending the seat to give a Dharma talk): Letting you speak horizontally and vertically, from morning to night, no one will shut your mouth. If you are not allowed to speak, what will you do? Ascending the Hall: The assembly gathers. After a long time, suddenly picking up the staff, he said: Look, look. People from Uttarakuru (one of the four continents in Buddhist legends), seeing your difficulty in carrying firewood, wrestle in the courtyard to make offerings to you. Furthermore, reciting the Prajna Sutra for you, it says: All wisdom and knowledge are pure, without duality, without division, without difference, without cessation. The monk then asked: What is the purity of all wisdom and knowledge? Master: The Western Heaven cuts off heads and arms, here you take them away yourself. Question: What if hanging the staff in a secluded cliff? Master: Where is it? Question: What is shallow within deep? Master: Mountains, rivers, and the great earth. Question: What is deep within shallow? Master: The great earth, mountains, and rivers. Question: What is deep? Master: Arriving in the Western Heaven in the morning, returning to Tang Dynasty (618-907 AD) in the evening. Question: What is it like when Kashyapa (one of the ten great disciples of Shakyamuni) enters Samadhi? Master: Can you hide it? Question: Can you still see the ten directions? Master: A good hand cannot penetrate it. Question: What if True Thusness is still and silent, and the wonderful is without gate? Master: Self-illumination of one's own mechanism. Question: What about just here? Master: Don't be mistaken. Question: A thousand kinds of expedient means, enticing to return to the source, I don't know what the matter is in the source? Master: There are questions and answers, quickly say it. The monk agrees. Master said: It's far away. Question: What is the Cloud Sword Gate? Master: Reveal. Question: What about the user?
師曰。蘇嚕囌嚕 問如何是祖師西來意。師曰。沒即道。曰不會。師曰。壯一問 問能詮表裡時如何。師曰。風不入。曰表裡事如何。師曰錯 問萬機俱罷時如何。師曰。冢上生芝草 問觀身無己。觀外亦然時如何。師曰。熱發作么。曰與么則冰消瓦解去也。師便打 問龍門有意。進水無能時如何。師曰。來機即易。再舉還難曰。正與么時如何。師曰快 上堂。天親菩薩。無端變作一條楖𣗖柱杖。乃劃地一下曰。塵沙諸佛。盡在這裡。說葛藤去。便下座 上堂。我共汝。平展遇人識人。與么老婆說話。尚自不會。每日飽飯吃子。上來下去。覓什麼碗。這野狐隊。仗向這裡作什麼。以拄杖一時趁下 問初秋夏末。前程忽有人問。如何祇對。師曰。大眾退後。曰過在什麼處。師曰。還我九十日飯錢來 問學人近到法席。未審家風事如何。師曰。不歷一問。作么生道 問十方國土中。唯有一乖法。如何是一乘法。師曰。何不別問。曰謝師指示。師便喝 問承古有言。一塵遍含一切塵。如何是一塵。師曰。犵獠舌頭。更將一問來 問學人不問。師還答也無。師曰。將汝口掛壁上不得 問一切尋常時如何。師曰。雖然屎臭氣熏我。我且問你。晝行三千。夜行八百。你缽盂里。什麼處著。僧無對。師曰。脫空妄語漢 問如何是教眼
。師曰。速禮三拜 問承古有言。牛頭橫說豎說。不知有向上關棙子。如何是向上關棙子。師曰。東山西嶺青 問如何是露地白牛。師曰。歸依佛。歸依法。歸依僧。曰白牛何在。師乃咄之 問樹凋葉落時如何。師曰。體露金風 問如何是布袋里真珠。師曰。說得么 問如何是祖宗的子。師曰。言中有響 上堂。夫學般若菩薩。須識得眾生病。即識得學般若菩薩病。還有人揀得么。出來對眾揀看。眾無語。乃曰。若揀不得。莫妨我東行西行 上堂。我今日共汝說葛藤。屎灰尿火。泥豬疥狗。不識好惡。屎坑裡作活計。所以道。盡乾坤大地。三乘十二分教。三世諸佛。天下老師言教。一時向汝眼睫上。會取去。饒汝便向這裡。一時明得。亦是不著便漢。無端跳入屎坑。可中於我衲僧門下。過打腳折。時有三僧。出一時禮拜。師曰。一狀領過 問如何得速超三界去。師曰。如何得速超三界去。曰是。師曰。是即休 問終日忙忙時如何。師曰。覿機無響路。曰作么生。師曰。說不得 問一擺淨盡時如何。師曰。爭奈老僧何。曰此是和尚分上。師曰。這掠虛漢 問如何是道。師曰。透出一字。曰透出后如何。師曰。千里同風 問古人道。知有極則事。如何是極則事。師曰。爭奈在老僧手裡何。曰某甲問極則事。師便棒曰。吽吽
【現代漢語翻譯】 現代漢語譯本： 師父說：『趕快禮拜三次。』有人問道：『承蒙古人有言，牛頭禪師橫說豎說，不知有向上關棙子（比喻更深層次的真理或解脫之門），如何是向上關棙子？』師父說：『東山和西嶺都是青翠的。』有人問道：『如何是露地白牛（比喻純潔、未受污染的本性）？』師父說：『歸依佛，歸依法，歸依僧。』那人說：『白牛在哪裡？』師父就呵斥他。 有人問道：『樹木凋零，葉子落下時如何？』師父說：『體露金風（比喻真性顯露于肅殺的環境中）。』有人問道：『如何是布袋里真珠（比喻內在的珍貴品質）？』師父說：『說得出來嗎？』有人問道：『如何是祖宗的子（比喻傳承祖師禪法的人）？』師父說：『言中有響（比喻話語中蘊含深意）。』 師父上堂說法：『要學習般若（智慧）的菩薩，必須認識眾生的病，才能認識學習般若菩薩的病。還有人能分辨出來嗎？出來當著大家分辨看看。』眾人無語。師父就說：『如果分辨不出來，就不要妨礙我東行西行。』 師父上堂說法：『我今天和你們說葛藤（比喻糾纏不清的言語或事物），屎灰尿火，泥豬疥狗（比喻不潔之物），不識好惡，在屎坑裡過活。所以說，盡乾坤大地，三乘十二分教（佛教的各種教義），三世諸佛，天下老師的言教，一時都向你的眼睫上會取去。即使你在這裡一時明白了，也是個不著邊際的人，無端跳入屎坑。可在我們衲僧門下，免不了被打斷腿。』當時有三個僧人，一起出來禮拜。師父說：『一併領受。』 有人問道：『如何才能快速超出三界（欲界、色界、無色界）？』師父反問道：『如何才能快速超出三界？』那人回答：『是。』師父說：『是就停止。』有人問道：『終日忙忙碌碌時如何？』師父說：『覿機無響路（比喻直面真機，沒有言語可以表達）。』那人問：『怎麼做？』師父說：『說不得。』 有人問道：『一擺淨盡時如何？』師父說：『爭奈老僧何（又能把我怎麼樣呢）？』那人說：『這是和尚您的境界。』師父說：『這掠虛漢（比喻虛張聲勢的人）！』有人問道：『如何是道？』師父說：『透出一字（比喻突破關鍵）。』那人問：『透出后如何？』師父說：『千里同風（比喻開悟后，處處皆是真理）。』 有人問道：『古人道，知有極則事，如何是極則事？』師父說：『爭奈在老僧手裡何（又能把我怎麼樣呢）？』那人說：『某甲問極則事。』師父就用棒打，說：『吽吽（表示呵斥或警醒）。』 English version: The master said, 'Quickly bow three times.' Someone asked, 'I have heard the ancients say that Niutou (a Chan master) speaks horizontally and vertically, but I do not know what the upward latch (a metaphor for a deeper truth or the door to liberation) is. What is the upward latch?' The master said, 'The eastern mountains and western ridges are green.' Someone asked, 'What is the white ox on the open ground (a metaphor for pure, unpolluted nature)?' The master said, 'Take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha.' The person said, 'Where is the white ox?' The master then scolded him. Someone asked, 'What is it like when the trees wither and the leaves fall?' The master said, 'The body reveals the golden wind (a metaphor for true nature revealed in a bleak environment).' Someone asked, 'What is the pearl in the bag (a metaphor for inner precious qualities)?' The master said, 'Can you say it?' Someone asked, 'What is the descendant of the ancestors (a metaphor for someone who inherits the ancestral Chan teachings)?' The master said, 'There is a sound in the words (a metaphor for words containing deep meaning).' The master ascended the hall and said, 'To study Prajna (wisdom) as a Bodhisattva, one must recognize the illness of sentient beings in order to recognize the illness of studying Prajna as a Bodhisattva. Is there anyone who can discern it? Come out and discern it for everyone to see.' The assembly was silent. The master then said, 'If you cannot discern it, do not hinder me from going east or west.' The master ascended the hall and said, 'Today I will speak to you about tangled vines (a metaphor for confusing words or things), excrement, ashes, urine, fire, mud pigs, and mangy dogs (a metaphor for unclean things), not knowing good from bad, living in a cesspool. Therefore, it is said that the entire universe, the Three Vehicles and Twelve Divisions of Teachings (various Buddhist doctrines), the Buddhas of the Three Times, and the teachings of all the teachers in the world, are all gathered on your eyelashes at once. Even if you understand it all at once here, you are still an irrelevant person, jumping into a cesspool for no reason. But under my monastic order, you cannot avoid having your legs broken.' At that time, three monks came out and bowed together. The master said, 'Receive it all together.' Someone asked, 'How can one quickly transcend the Three Realms (the desire realm, the form realm, and the formless realm)?' The master asked back, 'How can one quickly transcend the Three Realms?' The person replied, 'It is.' The master said, 'If it is, then stop.' Someone asked, 'What is it like when one is busy all day long?' The master said, 'Directly facing the opportunity, there is no path for sound (a metaphor for directly facing the true opportunity, with no words to express it).' The person asked, 'How to do it?' The master said, 'Cannot be said.' Someone asked, 'What is it like when everything is swept away?' The master said, 'What can you do to this old monk?' The person said, 'This is the state of the abbot.' The master said, 'This boastful fellow!' Someone asked, 'What is the Dao?' The master said, 'Penetrate a single word (a metaphor for breaking through the key point).' The person asked, 'What is it like after penetrating?' The master said, 'A thousand miles share the same wind (a metaphor for after enlightenment, truth is everywhere).' Someone asked, 'The ancients said, 'Know that there is an ultimate matter.' What is the ultimate matter?' The master said, 'What can you do to this old monk?' The person said, 'I am asking about the ultimate matter.' The master then hit him with a stick and said, 'Hum Hum (expressing scolding or awakening).'
【English Translation】 English version: The master said, 'Quickly bow three times.' Someone asked, 'I have heard the ancients say that Niutou (a Chan master) speaks horizontally and vertically, but I do not know what the upward latch (a metaphor for a deeper truth or the door to liberation) is. What is the upward latch?' The master said, 'The eastern mountains and western ridges are green.' Someone asked, 'What is the white ox on the open ground (a metaphor for pure, unpolluted nature)?' The master said, 'Take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha.' The person said, 'Where is the white ox?' The master then scolded him. Someone asked, 'What is it like when the trees wither and the leaves fall?' The master said, 'The body reveals the golden wind (a metaphor for true nature revealed in a bleak environment).' Someone asked, 'What is the pearl in the bag (a metaphor for inner precious qualities)?' The master said, 'Can you say it?' Someone asked, 'What is the descendant of the ancestors (a metaphor for someone who inherits the ancestral Chan teachings)?' The master said, 'There is a sound in the words (a metaphor for words containing deep meaning).' The master ascended the hall and said, 'To study Prajna (wisdom) as a Bodhisattva, one must recognize the illness of sentient beings in order to recognize the illness of studying Prajna as a Bodhisattva. Is there anyone who can discern it? Come out and discern it for everyone to see.' The assembly was silent. The master then said, 'If you cannot discern it, do not hinder me from going east or west.' The master ascended the hall and said, 'Today I will speak to you about tangled vines (a metaphor for confusing words or things), excrement, ashes, urine, fire, mud pigs, and mangy dogs (a metaphor for unclean things), not knowing good from bad, living in a cesspool. Therefore, it is said that the entire universe, the Three Vehicles and Twelve Divisions of Teachings (various Buddhist doctrines), the Buddhas of the Three Times, and the teachings of all the teachers in the world, are all gathered on your eyelashes at once. Even if you understand it all at once here, you are still an irrelevant person, jumping into a cesspool for no reason. But under my monastic order, you cannot avoid having your legs broken.' At that time, three monks came out and bowed together. The master said, 'Receive it all together.' Someone asked, 'How can one quickly transcend the Three Realms (the desire realm, the form realm, and the formless realm)?' The master asked back, 'How can one quickly transcend the Three Realms?' The person replied, 'It is.' The master said, 'If it is, then stop.' Someone asked, 'What is it like when one is busy all day long?' The master said, 'Directly facing the opportunity, there is no path for sound (a metaphor for directly facing the true opportunity, with no words to express it).' The person asked, 'How to do it?' The master said, 'Cannot be said.' Someone asked, 'What is it like when everything is swept away?' The master said, 'What can you do to this old monk?' The person said, 'This is the state of the abbot.' The master said, 'This boastful fellow!' Someone asked, 'What is the Dao?' The master said, 'Penetrate a single word (a metaphor for breaking through the key point).' The person asked, 'What is it like after penetrating?' The master said, 'A thousand miles share the same wind (a metaphor for after enlightenment, truth is everywhere).' Someone asked, 'The ancients said, 'Know that there is an ultimate matter.' What is the ultimate matter?' The master said, 'What can you do to this old monk?' The person said, 'I am asking about the ultimate matter.' The master then hit him with a stick and said, 'Hum Hum (expressing scolding or awakening).'
上堂。正當撥破。便道請益。這般底。到處但知亂統。近前來。我問你。尋常在長連床上。商量向上向下。超佛越祖。你道。水牯牛。還有超佛越祖的道理么。僧曰。適來已有人問了也。師曰。這個是長連床上學得底。不要有便言有。無便言無。僧曰。若有更披毛戴角作么。師曰。將知你祇是學語之流。又曰。來來。我更問你。諸人。橫擔拄杖道。我參禪學道。免覓個超佛越祖底道理。我且問你。十二時中。行住坐臥。屙屎送尿。至於茅坑裡蟲子。市肆賣買羊肉案頭。還有超佛越祖底道理么。道得底出來。若無。莫妨我東行西行。便下座 師見僧入來。便曰。瓦解冰消。僧曰。學人有什麼過。師曰。七棒對十三 問如何是西來意。師曰。長連床上。有粥有飯 問承古有言。道無橫徑。立者皆危。如何是道。師曰。普請看 問如何是三乘教外一句。師曰。阇黎一問。老僧𨁝跳三千里。曰謝師指示。師曰。住住。你道。老僧話作么生。僧無對。師曰。三十年後來。與汝三十棒 問大眾雲集。合談何事。師曰。𧬵汝屋裡老爺 問曹溪一句。闔國知聞。未審雲門一句。什麼人得聞。師曰。阇黎不聞。曰學人親近得不。師曰。仔細踟躕看 上堂。如來明星現時成道。有僧問。如何是明星現時成道。師曰。近前來。近前來。僧近
【現代漢語翻譯】 現代漢語譯本： （師）升座說法。本應直截了當點破，卻有人說要請教。像這樣，到處只會胡亂統攝。靠近前來，我問你。尋常在僧堂里，商量向上向下，超越佛祖。你說，水牛，還有超越佛祖的道理嗎？僧人說：『剛才已經有人問過了。』（師）說：『這是在僧堂里學來的。不要有就說有，沒有就說沒有。』僧人說：『如果真有，又何必披毛戴角（比喻轉世為畜生）呢？』（師）說：『可見你只是學人說話的流類。』又說：『來來，我再問你。各位，扛著拄杖說，我參禪學道，免得去尋找超越佛祖的道理。我且問你，十二時辰中，行住坐臥，拉屎撒尿，甚至茅坑裡的蟲子，市集上賣羊肉的案頭，還有超越佛祖的道理嗎？說得出的站出來。如果沒有，不要妨礙我東行西行。』便下座。 （師）看見僧人進來，便說：『瓦解冰消。』僧人說：『學人有什麼過錯？』（師）說：『七棒對十三。』 問：『如何是西來意（達摩祖師西來的目的）？』（師）說：『僧堂里，有粥有飯。』 問：『承蒙古人有言，道沒有橫徑，立足者皆危險。如何是道？』（師）說：『普請看（請大家看）。』 問：『如何是三乘教外一句（超出聲聞乘、緣覺乘、菩薩乘之外的禪宗語句）？』（師）說：『阇黎（梵語，意為親教師）一問，老僧𨁝跳三千里。』（僧人）說：『感謝師父指示。』（師）說：『住住，你說，老僧的話怎麼樣？』僧人無言以對。（師）說：『三十年後，給你三十棒。』 問：『大眾雲集，談論何事？』（師）說：『𧬵你屋裡老爺（罵人的話）。』 問：『曹溪（六祖慧能弘法之地）一句，闔國知聞。未審雲門（雲門文偃禪師）一句，什麼人得聞？』（師）說：『阇黎不聞。』（僧人）說：『學人可以親近嗎？』（師）說：『仔細踟躕看（仔細考慮）。』 （師）升座說法。如來（佛的稱號）明星現時成道。有僧人問：『如何是明星現時成道？』（師）說：『近前來，近前來。』僧人靠近。
【English Translation】 English version: (The Master) ascended the Dharma seat. It should be directly broken through, but someone says they want to ask for instruction. Like this, everywhere they only know how to messily govern. Come closer, I ask you. Usually in the monks' hall, discussing upwards and downwards, surpassing the Buddhas and transcending the Patriarchs. You say, does the water buffalo have the principle of surpassing the Buddhas and transcending the Patriarchs? A monk said, 'Someone already asked that just now.' (The Master) said, 'This is what you learned in the monks' hall. Don't say you have it if you don't, and don't say you don't have it if you do.' The monk said, 'If it really exists, why would one still wear fur and horns (metaphor for being reborn as an animal)?' (The Master) said, 'It shows that you are just a type of person who learns to repeat words.' Again he said, 'Come, come, I'll ask you again. Everyone, carrying a staff says, I practice Chan and study the Way, avoiding the need to seek the principle of surpassing the Buddhas and transcending the Patriarchs. I ask you, in the twelve periods of the day, walking, standing, sitting, lying down, shitting and pissing, even the bugs in the latrine, the butcher's block in the market selling mutton, do they have the principle of surpassing the Buddhas and transcending the Patriarchs? Whoever can say it, come out. If not, don't hinder me from going east and going west.' Then he descended from the seat. (The Master) saw a monk entering and said, 'Tiles shatter and ice melts.' The monk said, 'What fault does the student have?' (The Master) said, 'Seven blows against thirteen.' Asked, 'What is the meaning of the Western Patriarch's coming (Bodhidharma's purpose in coming from the West)?' (The Master) said, 'In the monks' hall, there is congee and rice.' Asked, 'It is said that the Way has no shortcuts, and those who stand are in danger. What is the Way?' (The Master) said, 'Please everyone look.' Asked, 'What is a phrase outside the Three Vehicles (Zen phrase beyond the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle)?' (The Master) said, 'The Acharya's (Sanskrit, meaning respected teacher) question makes the old monk jump three thousand miles.' (The monk) said, 'Thank you, Master, for the instruction.' (The Master) said, 'Stop, stop, what do you say about the old monk's words?' The monk had no reply. (The Master) said, 'Thirty years from now, I'll give you thirty blows.' Asked, 'What are the assembled masses discussing?' (The Master) said, 'Curse your old man at home (an abusive phrase).' Asked, 'A phrase from Caoxi (where the Sixth Patriarch Huineng propagated the Dharma) is known throughout the country. I wonder, who can hear a phrase from Yunmen (Zen Master Yunmen Wenyan)?' (The Master) said, 'The Acharya doesn't hear it.' (The monk) said, 'Can the student approach it?' (The Master) said, 'Carefully consider it.' (The Master) ascended the Dharma seat. The Tathagata (title of a Buddha) attained enlightenment when the morning star appeared. A monk asked, 'What is attaining enlightenment when the morning star appears?' (The Master) said, 'Come closer, come closer.' The monk came closer.
前。師以拄杖打趁 上堂。有僧出禮拜曰。請師答話師。召大眾。大眾舉頭。師便下座 上堂。良久。有僧出禮拜。師曰。太遲生。僧應諾。師曰。這漆桶 上堂。有解問話者。置將一問來。僧出禮拜曰。請師鑒。師曰。拋鉤釣鯤鯨。釣得個蝦蟆。曰和尚莫錯。師曰。朝走三千。暮走八百。作么生。僧無語。師便打 上堂。僧問。如何是本源。師拈起拄杖曰。若是提起。即向上去也。僧又問。如何是本源。師曰。南贍部洲。北郁單越。問普賢為什麼騎象。文殊為什麼騎師子。師曰。我也無象。也無師子。且騎佛殿。出三門去也。問如何是教意。師曰。山河大地。又曰。正好辨猶是曲說教意。若約提綱即未在。問一切智通無障礙時如何。師曰。掃地潑水。相公來問。隨流認得性時如何。師曰。東堂月朗西堂闇。問如何是三乘教外別傳底事。師曰。你若不問。我即不答。你若問。我即朝到西天。暮歸唐土。僧曰。乞師指示。師曰。一不成。二不是。問如何是祖師西來意。師曰。青天白日寱語作么。問如何是佛法大意。師曰。日裡麒麟看北斗。問學人到這裡。為什麼道不得。師曰。野狐窟里坐。問不落古人。是何曲調。師拽拄杖。便下座 問如何是佛法大意。師曰。面南看北斗 問古人斬蛇意旨如何。師便打 問。如何是和
尚家風。師曰。阇黎受戒太早 問。如何是賓中主。師曰。騎一問。曰如何是主中主。師曰。叉手著。曰賓主相去多少。師曰。如眼如目。曰合談何事。師曰。三九二十七 問自到和尚法席不會。乞師指示。師曰。截卻你頭得么 問乞師指示。令學人頓息昏迷。師曰。襄州米作么價 問二尊相見時如何。師曰。不是偶然 上堂。天帝釋與釋迦老子。在中庭里相爭。佛法甚鬧。便下座 問如何是曹溪的的意。師曰。老僧愛瞋不愛喜。曰為什麼如此。師曰。路逢劍客須呈劍。不是詩人不獻詩 問二尊相見。共談何事。師曰。不決即道 問人天交接。其意如何。師曰。對眾呈機 上堂。和尚子。且須明取衲僧鼻孔。且作么生是衲僧鼻孔。乃曰。摩訶般若波羅蜜。今日大普請。便下座 問如何是西來意。師曰。山河大地。曰向上更有事也無。師曰有。曰如何是向上事。師曰。釋迦老子在西天。文殊菩薩居東土 問父母俱喪時如何。師曰。俱喪且置。那個是你父母。曰苦痛深。師曰。灼然灼然 問如何是大施主。師曰。對機不辨 問徹底冥濛底人來。師如何拯濟。師曰。兩重公案。一狀領過 問說教當爲何人。師曰。近前來。高聲問。僧近前問。師便打 問和尚年多少。師曰。七九六十八。曰為什麼七九六十八。師曰。我為你減
【現代漢語翻譯】 現代漢語譯本 尚家風。僧人問道：『弟子受戒太早。』 問：『如何是賓中主？』 師父說：『騎一。』 僧人問：『如何是主中主？』 師父說：『叉手著。』 僧人問：『賓主相去多少？』 師父說：『如眼如目。』 僧人問：『合談何事？』 師父說：『三九二十七。』 僧人問：『弟子來到和尚您的法席，卻什麼都不會，乞求師父指示。』 師父說：『截卻你頭得么？』 僧人問：『乞求師父指示，令學人頓息昏迷。』 師父說：『襄州米作么價？』 僧人問：『二尊相見時如何？』 師父說：『不是偶然。』 師父上堂說法：『天帝釋（佛教護法神）與釋迦老子（釋迦牟尼佛）在中庭里相爭，佛法甚鬧。』便下座。 僧人問：『如何是曹溪（禪宗六祖慧能弘法之地）的的意？』 師父說：『老僧愛瞋不愛喜。』 僧人問：『為什麼如此？』 師父說：『路逢劍客須呈劍，不是詩人不獻詩。』 僧人問：『二尊相見，共談何事？』 師父說：『不決即道。』 僧人問：『人天交接，其意如何？』 師父說：『對眾呈機。』 師父上堂說法：『和尚的弟子們，且須明取衲僧（指僧人）鼻孔。且作么生是衲僧鼻孔？』乃說：『摩訶般若波羅蜜（偉大的智慧到達彼岸）。』今日大普請（指寺院集體勞作）。便下座。 僧人問：『如何是西來意（達摩祖師從西方來到中國的本意）？』 師父說：『山河大地。』 僧人問：『向上更有事也無？』 師父說：『有。』 僧人問：『如何是向上事？』 師父說：『釋迦老子在西天，文殊菩薩居東土。』 僧人問：『父母俱喪時如何？』 師父說：『俱喪且置，那個是你父母？』 僧人問：『苦痛深。』 師父說：『灼然灼然。』 僧人問：『如何是大施主？』 師父說：『對機不辨。』 僧人問：『徹底冥濛底人來，師如何拯濟？』 師父說：『兩重公案，一狀領過。』 僧人問：『說教當爲何人？』 師父說：『近前來。』高聲問。僧人近前問，師父便打。 僧人問：『和尚年多少？』 師父說：『七九六十八。』 僧人問：『為什麼七九六十八？』 師父說：『我為你減。』
【English Translation】 English version Shang family style. A monk asked, 'I took the precepts too early.' Asked, 'What is the host within the guest?' The master said, 'Riding one.' The monk asked, 'What is the host within the host?' The master said, 'Hands folded.' The monk asked, 'How far apart are the guest and host?' The master said, 'Like the eye and the pupil.' The monk asked, 'What is discussed together?' The master said, 'Three nines are twenty-seven.' The monk asked, 'I have come to your Dharma seat, Venerable, but I understand nothing. I beg for your instruction.' The master said, 'Would you have your head cut off?' The monk asked, 'I beg for your instruction, so that I may instantly dispel my confusion.' The master said, 'What is the price of rice in Xiangzhou?' The monk asked, 'What happens when the two honored ones meet?' The master said, 'It is not accidental.' The master ascended the Dharma seat and said, 'The Deva King Indra (Buddhist protector deity) and Shakyamuni Buddha (Shakyamuni) are arguing in the courtyard. The Dharma is very noisy.' Then he descended the seat. The monk asked, 'What is the true meaning of Caoxi (where the Sixth Patriarch of Zen Buddhism, Huineng, propagated the Dharma)?' The master said, 'This old monk loves anger and not joy.' The monk asked, 'Why is that?' The master said, 'When you meet a swordsman on the road, you must present your sword; if you are not a poet, you do not offer a poem.' The monk asked, 'When the two honored ones meet, what do they discuss together?' The master said, 'Speak if you cannot decide.' The monk asked, 'When humans and gods interact, what is the meaning?' The master said, 'Present the opportunity to the assembly.' The master ascended the Dharma seat and said, 'Monk disciples, you must understand the nostrils of a mendicant monk (referring to monks). What are the nostrils of a mendicant monk?' Then he said, 'Maha Prajna Paramita (Great wisdom reaching the other shore).' Today is a great general request (referring to collective labor in the monastery).' Then he descended the seat. The monk asked, 'What is the meaning of the Westward Journey (Bodhidharma's original intention in coming to China from the West)?' The master said, 'Mountains, rivers, and the great earth.' The monk asked, 'Is there anything further beyond that?' The master said, 'Yes.' The monk asked, 'What is beyond that?' The master said, 'Shakyamuni Buddha is in the Western Heaven, and Manjushri Bodhisattva resides in the Eastern Land.' The monk asked, 'What happens when both parents die?' The master said, 'Put aside the death of both parents; which one is your parent?' The monk asked, 'The suffering is deep.' The master said, 'Indeed, indeed.' The monk asked, 'What is a great benefactor?' The master said, 'Unable to discern the opportunity.' The monk asked, 'How does the master save someone who is completely ignorant?' The master said, 'Two cases, take responsibility for both at once.' The monk asked, 'For whom should the teachings be spoken?' The master said, 'Come closer.' He asked loudly. The monk came closer and asked, and the master struck him. The monk asked, 'How old are you, Venerable?' The master said, 'Seven nines are sixty-three.' The monk asked, 'Why are seven nines sixty-three?' The master said, 'I will subtract for you.'
卻五年 上堂。和尚子。直饒你道有什麼事。猶是頭上安頭。雪上加霜。棺木里眨眼。灸瘢上更著艾爝。這個是一場狼籍不少也。你合作么生。各自覓個託生處好。莫空游州獵縣。祇欲捏搦閑言語。待老和尚口動。便問禪問道。向上向下。如何若何。大卷抄將去。𡎺向皮袋裡卜度。到處火爐邊。三個五個。聚頭舉口。喃喃地便道。這個是公才語。這個是就處打出語。這個是事上道底語。這個是體語體。汝屋裡老爺老孃。噇卻飯了。祇管說夢。便道我會佛法了也。將知與么行腳。驢年得休歇么。更有一般底。才聞說個休歇處。便向陰界里。閉目閤眼。老鼠孔里作活計。黑山下坐鬼趣里體當。便道我得個入路也。還夢見么。這般底打殺萬個。有什麼罪過。喚作打底。不遇作家。至竟祇是個掠虛漢。你若實有個見處。拈將來。共汝商量莫空過。不識好惡。謥謥詷詷地。聚頭說葛藤。莫教老僧見捉來。勘不相當槌折腰。莫言不道。汝皮下還有血么。到處自欲受屈作么。這儘是野狐群隊。總在這裡作么。以拄杖一時趁下 問十方薄伽梵。一路涅槃門。如何是一路涅槃門。師曰。我道不得。曰和尚為什麼道不得。師曰。是你舉話即得 問如何是說法。師曰。大眾久立。速禮三拜。曰如何是隨意說。師曰。晨時有粥。齋時有飯。曰如
【現代漢語翻譯】 現代漢語譯本
五年後，（虛云老和尚）上堂說法。『和尚子（指各位僧人）。縱然你說有什麼事，仍然是頭上安頭，雪上加霜。如同棺材裡眨眼，艾灸的疤痕上再點艾草。這真是一場狼狽不堪的局面。你們該怎麼辦呢？各自找個投生的地方才好。不要到處遊蕩，只想搬弄是非。等老和尚我一開口，便問禪問道，向上向下，如何若何。把語錄抄一大堆，藏在皮袋裡揣摩。到處在火爐邊，三五成群，聚在一起議論，便說，『這個是公案的精髓』，『這個是就事論事的說法』，『這個是事理上的話』，『這個是體悟本體的語言』。你們家裡的老爺老孃，吃飽飯了，只管說夢話，便說『我懂佛法了』。要知道這樣修行，要到驢年才能休歇啊！』
『更有一種人，才聽說有個休歇的地方，便向陰暗的角落裡，閉目閤眼，在老鼠洞里做活計，在黑山下坐著，在鬼道里體驗，便說『我找到入門的途徑了』。還在做夢呢！這種人打殺一萬個，有什麼罪過？』
『（這種行為）叫做『打底』，不遇上真正的行家，終究只是個虛張聲勢的傢伙。你若真有個見地，拿出來，我和你商量，不要白白錯過。』
『不識好歹，糊里糊塗地，聚在一起說些沒用的話。不要讓老僧我看見，勘驗不合格，打斷你的腰。不要說我沒警告過你。你的皮下還有血嗎？到處自討苦吃做什麼？這全是野狐禪的隊伍，總在這裡做什麼？』用拄杖一時趕下。
問：『十方薄伽梵（Bhagavan，佛的稱號），一路涅槃（Nirvana，寂滅）門，如何是一路涅槃門？』
師曰：『我說不得。』
曰：『和尚為什麼說不得？』
師曰：『是你舉話即得。』
問：『如何是說法？』
師曰：『大眾久立，速禮三拜。』
曰：『如何是隨意說？』
師曰：『晨時有粥，齋時有飯。』
曰：『如……』 English version
After five years, (Venerable Master Xuyun) ascended the hall to preach. 'Monks (referring to all monks). Even if you say there is something, it is still adding a head on top of a head, adding frost on top of snow. Like blinking in a coffin, adding more moxa cautery on a moxa scar. This is truly a disastrous situation. What should you do? It is better to each find a place to be reborn. Do not wander around, only wanting to stir up idle gossip. Waiting for this old monk to open his mouth, then asking about Chan (Zen, meditation) and inquiring about the Dao (the Way), upwards and downwards, how and what. Copying a large pile of recorded sayings, hiding them in your bags to ponder. Everywhere by the stove, in groups of three or five, gathering together to discuss, then saying, 'This is the essence of the public case (koan)', 'This is a statement that addresses the matter at hand', 'This is a statement about the principle of things', 'This is the language of realizing the essence'. The masters and mistresses in your homes, after eating their fill, only talk nonsense, then say, 'I understand the Buddha-dharma'. Know that practicing like this, it will be the year of the donkey before you can rest!'
'There is another kind of person, who, upon hearing of a place of rest, goes to a dark corner, closes their eyes, makes a living in a rat hole, sits under the Black Mountain, and experiences in the realm of ghosts, then says, 'I have found the path to enter'. Still dreaming! What sin is there in killing ten thousand of these people?'
'(This behavior) is called 'laying the foundation', but without encountering a true expert, it is ultimately just a bluffing fellow. If you truly have a view, bring it out, and I will discuss it with you, do not miss it in vain.'
'Not knowing good from bad, muddle-headed, gathering together to say useless things. Do not let this old monk see you, if the examination is not up to par, I will break your waist. Do not say I did not warn you. Is there still blood under your skin? Why go everywhere seeking suffering? This is all a group of wild fox Chan (Zen), what are you all doing here?' He drove them down with his staff.
Asked: 'The ten directions of Bhagavan (Buddha), the one path of Nirvana (extinction), what is the one path of Nirvana?'
The Master said: 'I cannot say.'
Asked: 'Why can't the Master say?'
The Master said: 'It is because you raised the question that it is possible.'
Asked: 'What is Dharma (teaching) talk?'
The Master said: 'The assembly has been standing for a long time, quickly bow three times.'
Asked: 'What is speaking at will?'
The Master said: 'In the morning there is congee, at mealtime there is rice.'
Asked: 'If...'
【English Translation】 After five years, (Venerable Master Xuyun) ascended the hall to preach. 'Monks (referring to all monks). Even if you say there is something, it is still adding a head on top of a head, adding frost on top of snow. Like blinking in a coffin, adding more moxa cautery on a moxa scar. This is truly a disastrous situation. What should you do? It is better to each find a place to be reborn. Do not wander around, only wanting to stir up idle gossip. Waiting for this old monk to open his mouth, then asking about Chan (Zen, meditation) and inquiring about the Dao (the Way), upwards and downwards, how and what. Copying a large pile of recorded sayings, hiding them in your bags to ponder. Everywhere by the stove, in groups of three or five, gathering together to discuss, then saying, 'This is the essence of the public case (koan)', 'This is a statement that addresses the matter at hand', 'This is a statement about the principle of things', 'This is the language of realizing the essence'. The masters and mistresses in your homes, after eating their fill, only talk nonsense, then say, 'I understand the Buddha-dharma'. Know that practicing like this, it will be the year of the donkey before you can rest!' 'There is another kind of person, who, upon hearing of a place of rest, goes to a dark corner, closes their eyes, makes a living in a rat hole, sits under the Black Mountain, and experiences in the realm of ghosts, then says, 'I have found the path to enter'. Still dreaming! What sin is there in killing ten thousand of these people?' '(This behavior) is called 'laying the foundation', but without encountering a true expert, it is ultimately just a bluffing fellow. If you truly have a view, bring it out, and I will discuss it with you, do not miss it in vain.' 'Not knowing good from bad, muddle-headed, gathering together to say useless things. Do not let this old monk see you, if the examination is not up to par, I will break your waist. Do not say I did not warn you. Is there still blood under your skin? Why go everywhere seeking suffering? This is all a group of wild fox Chan (Zen), what are you all doing here?' He drove them down with his staff. Asked: 'The ten directions of Bhagavan (Buddha), the one path of Nirvana (extinction), what is the one path of Nirvana?' The Master said: 'I cannot say.' Asked: 'Why can't the Master say?' The Master said: 'It is because you raised the question that it is possible.' Asked: 'What is Dharma (teaching) talk?' The Master said: 'The assembly has been standing for a long time, quickly bow three times.' Asked: 'What is speaking at will?' The Master said: 'In the morning there is congee, at mealtime there is rice.' Asked: 'If...'
何是隨宜說。師曰。三德六味。施佛及僧。曰如何是方便說。師曰。是汝鼻孔重三斤半。曰如何是大悲說。師曰。歸依佛法僧 問生死根源即不問。如何是目前三昧。師曰。犵獠舌頭三千里。曰今日得遇和尚也。師曰。放你三十棒 問乞師指示。師曰。上大人丘乙己。曰學人不會。師曰。化三千七十士 問不離三德六味。還有佛法也無。師曰。祇怕你不問。曰請師道。師曰。三德六味。施佛及僧 上堂。眼睫橫亙十方。眉毛上透乾坤。下透黃泉。須彌山塞卻汝咽喉。還有會處么。若會得。拽取占波國。共新羅國斗額 上堂。江西即說君臣父子。湖南即說他不與么我此間。即不如此。良久曰。汝還見壁么 上堂。去去遞相鈍置。有什麼了時。卻問眾曰。我與么道。還有過么 問如何是祖師西來意。師曰。一不得問。曰諾。師咄曰。話也不領 問今日供養羅漢。羅漢還來也無。師曰。汝若不問。我即不道。曰請師道。師曰。三門頭合掌。佛殿里裝香 問如何是衲僧本分事。師曰。南有雪峰。北有趙州。曰請和尚不繁辭。師曰。不得失卻問頭。曰諾。師便打 問承古有言。會即事同一家。不會即離牙擘齒。如何得事同一家。師曰。亂走作么 上堂。從上來且是個什麼事。如今抑不得已。且向汝諸人道。盡大地有什麼物。與汝
【現代漢語翻譯】 現代漢語譯本： 問：什麼是隨宜說？ 師（禪師）說：三德（斷德、智德、恩德）六味（淡、醎、辛、酸、甘、苦），施佛及僧。 問：如何是方便說？ 師說：是你的鼻孔重三斤半。 問：如何是大悲說？ 師說：歸依佛法僧。 問：生死根源我不問，如何是目前三昧（正定）？ 師說：犵獠（古代對南方少數民族的稱呼）舌頭三千里。 問：今日得遇和尚您了。 師說：放你三十棒。 問：乞求師父指示。 師說：上大人丘乙己。 問：學人不會。 師說：化三千七十士。 問：不離三德六味，還有佛法嗎？ 師說：只怕你不問。 問：請師父說。 師說：三德六味，施佛及僧。 上堂（禪宗的一種說法形式）：眼睫橫亙十方，眉毛上透乾坤，下透黃泉。須彌山（佛教中的山名）塞卻你的咽喉，還有領會的地方嗎？如果領會得了，拽取占波國（古國名），共新羅國（古國名）斗額。 上堂：江西（地名）就說君臣父子，湖南（地名）就說他不這樣。我這裡，就不如此。良久說：你還見壁嗎？ 上堂：去去遞相鈍置，有什麼了時？卻問眾人說：我這樣說，還有過錯嗎？ 問：如何是祖師西來意？ 師說：一不得問。 問：諾。 師呵斥說：話也不領會。 問：今日供養羅漢（阿羅漢的簡稱），羅漢還來嗎？ 師說：你若不問，我就不道。 問：請師父說。 師說：三門頭合掌，佛殿里裝香。 問：如何是衲僧（僧人的別稱）本分事？ 師說：南有雪峰（人名），北有趙州（人名）。 問：請和尚不要繁瑣的言辭。 師說：不得失卻問頭。 問：諾。 師便打。 問：承古有言，會即事同一家，不會即離牙擘齒，如何得事同一家？ 師說：亂走作么？ 上堂：從上來且是個什麼事？如今抑不得已，且向你們諸人道，盡大地有什麼物，與你？
【English Translation】 English version: Question: What is 'speaking according to the occasion'? The Master said: 'The three virtues (severance, wisdom, grace) and six flavors (light, salty, spicy, sour, sweet, bitter), offered to the Buddha and the Sangha (community of monks).' Question: What is 'expedient speaking'? The Master said: 'It is that your nostrils weigh three and a half catties.' Question: What is 'speaking with great compassion'? The Master said: 'Take refuge in the Buddha, the Dharma (teachings), and the Sangha.' Question: I won't ask about the root of birth and death; what is the 'samadhi (state of meditative consciousness) right before my eyes'? The Master said: 'The tongue of the Gelao (ancient term for ethnic minorities in southern China) extends three thousand miles.' Question: Today I have the good fortune to meet you, Venerable Monk. The Master said: 'I'll give you thirty blows with the stick.' Question: I beg the Master for instruction. The Master said: 'Great man above, Qiu Yi Ji.' Question: This student does not understand. The Master said: 'Transformed three thousand and seventy scholars.' Question: Without departing from the three virtues and six flavors, is there still the Buddha-dharma? The Master said: 'I only fear that you won't ask.' Question: Please, Master, speak. The Master said: 'The three virtues and six flavors, offered to the Buddha and the Sangha.' Ascending the Dharma Hall (a form of Chan Buddhist discourse): 'Eyelashes stretch horizontally across the ten directions, eyebrows pierce upwards through heaven and earth, and downwards through the Yellow Springs (the underworld). Mount Sumeru (the sacred mountain in Buddhist cosmology) blocks your throat. Is there any place to understand? If you understand, drag Champa (ancient kingdom) and have it fight head-to-head with Silla (ancient Korean kingdom).' Ascending the Dharma Hall: 'Jiangxi (place name) speaks of ruler, minister, father, and son; Hunan (place name) says it is not so. Here, I am not like that.' After a long pause, he said: 'Do you still see the wall?' Ascending the Dharma Hall: 'Going on and on, mutually dulling each other, when will there be an end? But I ask you all, is there any fault in what I say?' Question: What is the meaning of the Patriarch's (Bodhidharma) coming from the West? The Master said: 'One must not ask.' Question: I understand. The Master scolded: 'You don't even grasp the words!' Question: Today we are making offerings to the Arhats (enlightened beings), will the Arhats come? The Master said: 'If you don't ask, I won't say.' Question: Please, Master, speak. The Master said: 'Joining palms at the entrance gate, burning incense in the Buddha hall.' Question: What is the fundamental matter of a mendicant monk (a term for monks)? The Master said: 'In the South there is Xuefeng (person's name), in the North there is Zhaozhou (person's name).' Question: Please, Venerable Monk, without verbose words. The Master said: 'Do not lose the question.' Question: I understand. The Master then struck him. Question: It is said of old, 'If you understand, affairs are of one family; if you don't understand, you are separated by teeth and jaws.' How can affairs be of one family? The Master said: 'Why are you running around in confusion?' Ascending the Dharma Hall: 'From the beginning, what is this matter? Now, unable to restrain myself, I will tell you all, what thing in all the earth is yours?'
為對為緣。若有針鋒。與汝為隔為礙。與我拈將來。喚什麼作佛作祖。喚什麼作山河大地日月星辰。將什麼為四大五蘊。我與么道。喚作三家村裡老婆說話。忽然遇著本色行腳漢。聞與么道。把腳拽向階下。有什麼罪過。雖然如此。據個什麼道理。便與么。莫趁口快向這裡亂道。須是個漢始得。忽然被老漢腳跟下尋著。勿去處。打腳折。有什麼罪過。既與么。如今還有問宗乘中話么。待老漢答一轉了。東行西行。有僧擬問次。師以拄杖劈口打。便下座 問師子顰呻時如何。師曰。顰呻且置。試哮吼看。僧應諾。師曰。這個是老鼠啼 上堂。我有一句語。不敢望你會。還有人舉得么。良久曰。將謂鬍鬚。亦更有赤鬚鬍。便下座 上堂。不得已且作死馬醫。向汝道。是個什麼是東是西。是南是北。是有是無。是見是聞。是向上是向下。是與么是不與么。這個喚作三家村裡老婆說話。是你有幾個。到此境界相當。即相當不相當。靜處薩婆訶。便下座 上堂。諸方老和尚道。須知有聲色外一段事。似這個語話。誑𧬵人家男女。三間法堂里。獨自妄想。未曾夢見我本師宗旨在。作么生消得他信施。臘月三十日。個個須償他始得。任汝𨁝跳去。是你諸人。各自努力。珍重 問目前無一法。還免得生死不。師曰。你驢年未免得在 問
【現代漢語翻譯】 現代漢語譯本 為對為緣。若有針鋒，與你成為阻隔障礙。你替我拿過來，叫它什麼？叫它佛（Buddha，覺悟者）作祖（Patriarch，禪宗祖師）？叫它什麼作山河大地日月星辰？拿什麼作為四大（四大元素：地、水、火、風）五蘊（五蘊：色、受、想、行、識）？我這樣說，叫做三家村裡的老太婆說話。忽然遇到本色的行腳僧，聽了這樣的話，把腳拽向臺階下，有什麼罪過？雖然如此，根據什麼道理，就這麼做？不要趁口舌之快在這裡胡說八道，必須是個大丈夫才行。忽然被老漢在腳跟下尋著破綻，無處可逃，被打斷腳，有什麼罪過？既然這樣，如今還有人問宗乘（Zen Buddhism，禪宗）中的話嗎？等老漢我回答一轉。東行西行。有僧人想要提問，師父用拄杖劈頭就打，便下座。 問：師子（Lion，比喻佛的威猛）顰呻（frown and groan，皺眉呻吟）時如何？師父說：顰呻且放一邊，你試著哮吼（roar，怒吼）看看。僧人應諾。師父說：這個是老鼠啼。 上堂（enter the hall，指禪宗的說法）：我有一句話，不敢指望你們會。還有人能舉出來嗎？良久說：將以為是鬍鬚，竟然還有紅鬍鬚。便下座。 上堂：不得已且作死馬醫。向你們說，這個什麼是東是西？是南是北？是有是無？是見是聞？是向上是向下？是這樣不是這樣？這個叫做三家村裡老太婆說話。是你們有幾個，到此境界相當？即相當不相當？靜處薩婆訶（Svaha，愿成就）。便下座。 上堂：諸方老和尚說，須知有聲色外一段事。像這樣的話，欺騙人家男女。三間法堂里，獨自妄想，未曾夢見我本師宗旨在。怎麼消受得了他的信施？臘月三十日（除夕），個個必須償還他才行。任憑你們跳躍逃脫，是你們諸人，各自努力。珍重。 問：目前無一法，還免得了生死不？師父說：你驢年（指遙遙無期）也免不了。
【English Translation】 English version What is right, what is the cause? If there is a needlepoint, it becomes a separation and obstacle for you. If you bring it to me, what do you call it? What do you call it Buddha (Enlightened One), Patriarch (Zen Ancestor)? What do you call it mountains, rivers, earth, sun, moon, stars? What do you take as the Four Great Elements (earth, water, fire, wind) and Five Skandhas (form, sensation, perception, volition, consciousness)? If I say it like this, it's like an old woman talking in a small village. Suddenly encountering a genuine traveling monk, hearing such words, he pulls his foot down the steps. What fault is there? Although it is so, according to what principle should it be done like this? Don't take advantage of quick speech and talk nonsense here. It must be a real man. Suddenly, if the old man finds a flaw under your feet, with nowhere to escape, and breaks your leg, what fault is there? Since it is so, are there still people asking about the teachings of Zen (Zen Buddhism)? Wait for this old man to answer once. Going east, going west. When a monk intends to ask, the master strikes him in the face with his staff and descends from the seat. Question: How is the lion's (Lion, metaphor for the Buddha's power) frown and groan? The master said: Put aside the frown and groan for now, try to roar. The monk agreed. The master said: This is a mouse crying. Ascending the hall (enter the hall, referring to the Zen teaching): I have a sentence, I don't dare to expect you to understand. Is there anyone who can bring it up? After a long time, he said: I thought it was a beard, but there is also a red beard. Then he descended from the seat. Ascending the hall: As a last resort, I will act as a doctor for a dead horse. I tell you, what is this? Is it east, west, south, north? Is it existence or non-existence? Is it seeing or hearing? Is it upward or downward? Is it like this or not like this? This is called an old woman talking in a small village. How many of you are there who are equivalent to this state? Is it equivalent or not equivalent? Quietly, Svaha (Svaha, may it be accomplished). Then he descended from the seat. Ascending the hall: The old monks of various places say, you must know that there is something beyond sound and form. Such words deceive men and women. In the three-room Dharma hall, they fantasize alone, never dreaming of my original teacher's purpose. How can they bear his offerings of faith? On the thirtieth day of the twelfth lunar month (New Year's Eve), everyone must repay him. No matter how you jump and escape, it is up to you all to work hard. Treasure this. Question: If there is no single dharma at present, can one be free from birth and death? The master said: You will not be free even in the year of the donkey (referring to indefinitely).
如何是道。師曰去。曰學人不會。乞師道。師曰。阇黎公驗分明。何在重判 問維摩一默。還同說也無。師曰。痛領一問。曰與么則同說也。師曰。適來道什麼 問如何是清凈法身。師曰。花葯欄。曰便與么會時如何。師曰。金毛師子 上堂。因聞鐘鳴乃曰。世界與么廣闊。為什麼鐘聲披七條 上堂。不可雪上加霜去也。珍重。便下座 上堂。諸方老禿奴。曲木禪床上坐地。求名求利。問佛答佛。問祖答祖。屙屎送尿也。三家村裡老婆傳口令相似。識個什麼好惡。總似這般底。水也難消 上堂。人人自有光明在。看時不見暗昏昏。便下座 師入京。在受春殿。聖上問。如何是禪。師曰。皇帝有敕。臣僧對 師在文德殿赴齋。有鞠常侍問。靈樹果子熟也未。師曰。什麼年中得通道生 上堂。你諸人。無端走來這裡覓什麼。老僧祇解吃飯屙屎。別解作什麼。你諸方行腳。參禪問道。我且問你。諸方參得底事作么生。試舉看。又曰。中間𧬵汝屋裡老爺得么。向老漢𦜇臀后。覓得些子㖒唾。嚼將為自己。便道我解禪解道。饒你念得一大藏教。擬作么生去。古人事不得已。見你亂走。向汝道。菩提涅槃是埋沒你。是釘橛系卻你。又見你不會。向汝道。非菩提涅槃。知是般事。早是不著便也。又更覓他註解這般底。從上來總似這般
【現代漢語翻譯】 現代漢語譯本 問：什麼是道？ 師父說：『走開。』 （學人）說：『學人不會，請師父開示道。』 師父說：『你這阇黎（梵語，意為弟子）的見解已經很清楚了，何必再來重判（重複判斷）？』 問：維摩（Vimalakirti，維摩詰）的一默（不說話），和說（說法）一樣嗎？ 師父說：『痛快地領會你這一問。』 （學人）說：『這麼說，就是和說（說法）一樣了。』 師父說：『你剛才說什麼？』 問：什麼是清凈法身（Dharmakaya，佛的法性之身）？ 師父說：『花葯欄。』 （學人）說：『如果這樣理解，又該如何？』 師父說：『金毛師子（比喻勇猛精進）。』 （師父）上堂（升座說法），因為聽到鐘聲，於是說：『世界這麼廣闊，為什麼鐘聲要披七條（指袈裟）？』 （師父）上堂（升座說法）：『不可雪上加霜啊。』說完，珍重，便下座。 （師父）上堂（升座說法）：『各地的老禿驢們，在曲木禪床上坐著，求名求利，問佛答佛，問祖答祖，拉屎撒尿也是這樣。』 『像三家村裡的老太婆傳口令一樣，知道什麼好壞。總像這樣，水也難以消化。』 （師父）上堂（升座說法）：『人人自有光明在，看的時候卻看不見，一片昏暗。』說完，便下座。 師父入京，在受春殿，聖上（皇帝）問：『什麼是禪？』 師父說：『皇帝有敕命，臣僧對答。』 師父在文德殿赴齋，有鞠常侍問：『靈樹（菩提樹）的果子熟了嗎？』 師父說：『哪一年才能相通道是生出來的？』 （師父）上堂（升座說法）：『你們這些人，無緣無故地跑到這裡來尋找什麼？老僧只會吃飯拉屎，別的什麼也不會。你們這些四處行腳的人，參禪問道，我且問你們，你們在各地參得的道理是什麼？試著說來看看。』 又說：『中間難道能瞞過你屋裡的老爺嗎？』 『向老漢屁股後面，尋到一些唾沫，嚼著當成自己的，便說我懂得禪，懂得道。就算你念得一大藏教，又能怎麼樣呢？古人不得已，見你們亂跑，便對你們說，菩提（Bodhi，覺悟）涅槃（Nirvana，寂滅）是埋沒你，是用釘子釘住你。又見你們不會，便對你們說，非菩提涅槃。知道是這件事，早就不著邊際了。又更尋找他人來註解這些，從古以來都是這樣。』
【English Translation】 English version Question: What is the Dao (the Way)? The Master said: 'Go away.' (The student) said: 'This student doesn't understand, I beg the Master to explain the Dao.' The Master said: 'Your understanding, as a Shramana (Sanskrit term for disciple), is already very clear. Why ask for a re-evaluation?' Question: Is Vimalakirti's (Vimalakirti, a wise Buddhist figure) silence the same as speaking (preaching)? The Master said: 'Grasp this question keenly.' (The student) said: 'In that case, it is the same as speaking (preaching).' The Master said: 'What did you just say?' Question: What is the pure Dharmakaya (Dharmakaya, the body of the Dharma)? The Master said: 'The flower and herb garden.' (The student) said: 'If understood in this way, what then?' The Master said: 'A golden-haired lion (a metaphor for courageous progress).' (The Master) ascended the hall (to give a Dharma talk), and upon hearing the sound of the bell, said: 'The world is so vast, why does the sound of the bell wear the seven-striped robe (referring to the kasaya)?' (The Master) ascended the hall (to give a Dharma talk): 'Do not add frost to snow.' Having said this, he bid farewell and descended the seat. (The Master) ascended the hall (to give a Dharma talk): 'The old bald donkeys from various places sit on crooked wooden meditation platforms, seeking fame and profit, answering Buddha with Buddha, answering Patriarch with Patriarch, even when defecating and urinating.' 'It's like old women in Three Family Village passing on commands, knowing nothing of good or bad. Being like this, even water is hard to digest.' (The Master) ascended the hall (to give a Dharma talk): 'Everyone inherently possesses light, but when looking, it cannot be seen, only darkness.' Having said this, he descended the seat. The Master entered the capital and was in the Shou Chun Hall. The Emperor (the Holy One) asked: 'What is Chan (Zen)?' The Master said: 'The Emperor has issued an edict, and the monk replies.' The Master was attending a vegetarian meal in the Wende Hall. The attendant Ju asked: 'Are the fruits of the Spirit Tree (Bodhi tree) ripe yet?' The Master said: 'In what year will one believe that the Dao is born?' (The Master) ascended the hall (to give a Dharma talk): 'All of you, for no reason, come here seeking what? This old monk only knows how to eat and defecate, what else can I do? You people who travel around, practicing Chan and asking about the Dao, let me ask you, what is the principle you have gained from practicing in various places? Try to explain it.' He also said: 'Can you deceive the master in your own house?' 'Seeking some saliva behind the old man's buttocks, chewing it and considering it your own, then saying I understand Chan, understand the Dao. Even if you recite the entire Tripitaka (Buddhist canon), what can you do with it? The ancients, having no choice, seeing you running around wildly, told you that Bodhi (Bodhi, enlightenment) and Nirvana (Nirvana, liberation) are burying you, are nailing you down. Seeing that you still don't understand, they told you, not Bodhi and Nirvana. Knowing this matter is already irrelevant. And then seeking others to annotate these things, it has always been like this from the beginning.'
。何處到今日。我向前行腳時。有一般人。與我註解。他是不噁心。被我一日覷見。是一場笑具。是我三五年不死。這般底一斧打折腳。如今諸方。大有出世紐捏。你何不去彼中。在這裡覓什麼乾屎橛。師便下地。以拄杖一時打趁。下去 問如何萬法一決。師曰。莫教失卻問 問死中得活時如何。師曰。朝行三千。夜行八百 問大眾雲集。合談何事。師曰。今日放下。令行去也。僧禮拜。師便打 問如何是學人自己。師曰。怕我不知 問如何是透法身句。師曰。海晏河清 道士問。視聽無聲無形。老君說了也。雲門一句。請師指示。師曰。迢然西天路。士無語。師擬下座。士曰。再請師舉揚宗旨。師曰。道得底出來。眾無對。師曰。與么則辜負請主去也。便下座 上堂。大眾集定。師乃拈起拄杖曰。不得已。且向這裡會取。看看。三門在露柱上。便下座 示眾。任你橫說豎說。未是宗門苗裔。若據宗門苗裔。是甚熱碗鳴。三乘十二分教說夢。達磨西來說夢。若有老宿開堂。為人說法。將利刀殺卻百千萬個。有什麼過。又曰。將謂合有與么說話底道理 示眾。拈槌豎拂。彈指揚眉。一問一答。並不當向上宗乘。僧便問。如何是向上宗乘。師曰。地下閻浮。大家總道得。祇如鬧市裡坐朝時。豬肉案頭。茅坑裡蟲子。還有超
【現代漢語翻譯】 現代漢語譯本 從何處走到今天？我向前行腳的時候，有一類人，為我註解。他們並非懷有惡意，卻被我偶然窺見，簡直是一場笑話。我三五年不死，就像這樣一斧頭打斷了腿。如今各處叢林，大有出來主持佛法者，你為何不去那些地方，在這裡尋找什麼干糞塊？雲門文偃禪師便走下禪床，用拄杖一時驅趕僧人下去。 有僧人問：『如何是萬法歸一的決斷？』雲門文偃禪師說：『不要失去提問。』 有僧人問：『死中得活時如何？』雲門文偃禪師說：『朝行三千里，夜行八百里。』 有僧人問：『大眾在云*（不確定，疑為聚集）談論什麼事？』雲門文偃禪師說：『今天放下，命令施行下去。』僧人禮拜，雲門文偃禪師便打。 有僧人問：『如何是學人自己？』雲門文偃禪師說：『怕我不知道。』 有僧人問：『如何是透法身句？』雲門文偃禪師說：『海晏河清。』 有道士問：『視聽無聲無形，老君（道教創始人，約公元前6世紀）也這樣說了，雲門禪師您的一句話，請您指示。』雲門文偃禪師說：『遙遠的西天路。』道士無語。雲門文偃禪師準備下座，道士說：『再請禪師您宣揚宗旨。』雲門文偃禪師說：『說得出來的站出來。』眾人無對。雲門文偃禪師說：『這樣就辜負了請主了。』便下座。 雲門文偃禪師上堂，大眾聚集完畢，雲門文偃禪師於是拿起拄杖說：『不得已，且在這裡領會。看看，三門就在露柱上。』便下座。 雲門文偃禪師開示眾人：『任你橫說豎說，還不是宗門後裔。如果說是宗門後裔，又是什麼熱碗鳴叫？三乘十二分教（佛教經論的分類）都是說夢，達磨（菩提達摩，南印度人，禪宗始祖）西來也是說夢。如果有老宿開堂，為人說法，用利刀殺掉百千萬個，有什麼過錯？』又說：『還以為有這樣說話的道理。』 雲門文偃禪師開示眾人：『拈起槌子豎起拂塵，彈指揚眉，一問一答，都不符合向上的宗乘。』僧人便問：『如何是向上宗乘？』雲門文偃禪師說：『地下閻浮（閻浮提，佛教術語，指我們所居住的世界），大家都說得出來。就像鬧市裡坐朝時，豬肉案頭，茅坑裡的蟲子，還有超越的嗎？』
【English Translation】 English version Where have I come from to this day? When I walk forward, there are some people who annotate for me. They are not malicious, but when I happen to see them, it's a joke. If I don't die for three or five years, it's like breaking a leg with an axe like this. Now in various monasteries, there are many who come forth to uphold the Dharma. Why don't you go to those places and look for some dried dung here? Zen Master Yunmen Wenyan then stepped down from the meditation platform and drove the monks away with his staff. A monk asked: 'What is the decisive point of the return of all dharmas to one?' Zen Master Yunmen Wenyan said: 'Don't lose the question.' A monk asked: 'What is it like to gain life from death?' Zen Master Yunmen Wenyan said: 'Travel three thousand miles in the morning and eight hundred miles at night.' A monk asked: 'What are the masses discussing in Yun* (uncertain, possibly gathering)?' Zen Master Yunmen Wenyan said: 'Put it down today and let the order be carried out.' The monk bowed, and Zen Master Yunmen Wenyan struck him. A monk asked: 'What is the student's own self?' Zen Master Yunmen Wenyan said: 'Afraid I don't know.' A monk asked: 'What is the phrase that penetrates the Dharmakaya?' Zen Master Yunmen Wenyan said: 'The sea is calm and the river is clear.' A Taoist priest asked: 'Seeing and hearing are without sound or form, Lao Tzu (founder of Taoism, c. 6th century BC) also said this. Zen Master Yunmen, please instruct us with one sentence.' Zen Master Yunmen Wenyan said: 'The distant road to the Western Heaven.' The Taoist priest was speechless. Zen Master Yunmen Wenyan prepared to step down from the platform, and the Taoist priest said: 'Please, Zen Master, proclaim your doctrine again.' Zen Master Yunmen Wenyan said: 'Those who can speak, come forward.' No one answered. Zen Master Yunmen Wenyan said: 'In that case, I would be letting down the host.' Then he stepped down from the platform. Zen Master Yunmen Wenyan ascended the platform, and when the assembly had gathered, Zen Master Yunmen Wenyan then picked up his staff and said: 'Reluctantly, let's understand it here. Look, the three gates are on the exposed pillars.' Then he stepped down from the platform. Zen Master Yunmen Wenyan instructed the assembly: 'No matter how you speak, you are not descendants of the Zen school. If you say you are descendants of the Zen school, what is the sound of a hot bowl? The Three Vehicles and Twelve Divisions of Teachings (classification of Buddhist scriptures and treatises) are all dreams, and Bodhidharma (from South India, the first patriarch of Zen Buddhism) coming from the West is also a dream. If an old master opens a hall and preaches the Dharma, what is wrong with killing hundreds of thousands with a sharp knife?' He also said: 'I thought there was a reason for speaking like this.' Zen Master Yunmen Wenyan instructed the assembly: 'Raising the mallet and raising the whisk, snapping fingers and raising eyebrows, asking and answering, do not conform to the upward Zen vehicle.' A monk then asked: 'What is the upward Zen vehicle?' Zen Master Yunmen Wenyan said: 'Everyone can say it in Jambudvipa (Buddhist term for the world we live in). Like sitting in court in a bustling market, at the butcher's block, are there any worms in the latrine that can transcend?'
佛越祖之談么。僧曰。有底不肯。師曰。有底不肯。不可商量時便有。不商量時便無也。若約那個語話。體上會事。直言未到。見解偏枯 示眾。我尋常道。一切聲是佛聲。一切色是佛色。盡大地是法身。枉作個佛法中見。如今見拄杖。但喚作拄杖。見屋但喚作屋 示眾。作而無作。用而無用。乃拈起拄杖曰。不是用而無用。喚什麼作拄杖 示眾。舉丹霞曰。百骸俱潰散。一物鎮長靈。師曰。拄杖不可不靈也。喚什麼作百骸。甚處得來 示眾。舉一切賢聖。皆以無為法。而有差別。師曰。拄杖不是無為法。一切不是無為法 示眾。舉志公云。雞鳴丑。一顆圓光明已久。師曰。腦後即不問。你三千里外。道將一句來 示眾。舉睦州喚僧。趙州喫茶入水之義。雪峰輥毬。歸宗拽石。經頭[米-木+八]字。國師水碗。羅漢書字。諸佛出身處。東山水上行。總是向上時節 示眾。直得觸目無滯。達得名身句身一切法空。山河大地是名。名亦不可得。喚作三昧性海俱備。猶是無風匝匝之波。直得忘知于覺。覺即佛性矣。喚作無事人。更須知有向上一竅在 示眾。一切處無不是說法。打鐘打鼓時。不可不是。若與么。一切處亦不是有。一切處亦不是無 示眾。不可說時即有。不說時便無也。若約提唱即未在。為人門中即得 示眾
【現代漢語翻譯】 現代漢語譯本： 佛越祖談論此事嗎？僧人說：『有人不肯。』 師父說：『有人不肯。』不可思議的時候便有，不思議的時候便沒有。如果按照那個言語來談論，在本體上理解事情，直接說出來就不到位，見解就會片面而枯燥。師父開示大眾說：『我經常說，一切聲音都是佛的聲音，一切顏色都是佛的顏色，整個大地就是法身。』枉自在佛法中產生分別見解。現在看見拄杖，就只叫它拄杖，看見房屋，就只叫它房屋。
師父開示大眾說：『作為而無作為，用而無所用。』於是拿起拄杖說：『不是用而無用，那叫什麼做拄杖？』
師父開示大眾說：『引用丹霞禪師的話：百骸（身體的各個部分）都潰散了，有一物鎮守長久不滅的靈性。』師父說：『拄杖不可不靈驗啊！』那叫什麼做百骸？從哪裡得來的？
師父開示大眾說：『引用一切賢聖，都以無為法而有差別。』師父說：『拄杖不是無為法，一切都不是無為法。』
師父開示大眾說：『引用志公禪師的話：雞鳴丑時（凌晨一點到三點），一顆圓滿的光明已經存在很久了。』師父說：『腦後的事情暫且不問，你從三千里外，說出一句話來。』
師父開示大眾說：『引用睦州禪師呼喚僧人，趙州禪師喫茶入水的典故，雪峰禪師滾動圓球，歸宗禪師拖拽石頭，經頭[米-木+八]字，國師的水碗，羅漢書寫文字，諸佛出身的地方，東山禪師在水上行走，這些都是向上提升的時節。』
師父開示大眾說：『直接達到觸目無滯，通達名身句身一切法空，山河大地是名相，名相也不可得，稱作三昧（佛教的禪定）性海都具備，仍然是無風時細密的波紋。』直接達到忘知于覺，覺就是佛性了。稱作無事人，更要知道還有向上的一竅存在。
師父開示大眾說：『一切處沒有不是說法的，打鐘打鼓的時候，不可能不是說法。如果這樣說，一切處也不是有，一切處也不是無。』
師父開示大眾說：『不可說的時候就有，不說的時候就沒有。如果按照提倡來說，還不到位，在為人處世的門徑中就可以了。』
師父開示大眾說：
【English Translation】 English version: Does the Buddha talk about this matter of the ancestor? The monk said, 'Some do not agree.' The master said, 'Some do not agree. It exists when it is inconceivable, and it does not exist when it is not inconceivable. If we talk about it according to that language, understanding things on the essence, speaking directly is not enough, and the understanding will be one-sided and dry.' The master instructed the assembly, saying, 'I often say that all sounds are the Buddha's voice, all colors are the Buddha's color, and the entire earth is the Dharmakaya (the body of the Dharma, the ultimate reality). It is in vain to create discriminatory views in the Buddhadharma. Now, seeing a staff, just call it a staff, and seeing a house, just call it a house.'
The master instructed the assembly, saying, 'Acting without acting, using without using.' Then he picked up the staff and said, 'If it is not using without using, what is called a staff?'
The master instructed the assembly, saying, 'Quoting Danxia (a Zen master) saying: All the bones (all parts of the body) are disintegrated, and there is one thing that guards the long-lasting spirit.' The master said, 'The staff must be efficacious!' What is called all the bones? Where did it come from?'
The master instructed the assembly, saying, 'Quoting all the sages, they all have differences based on non-action.' The master said, 'The staff is not non-action, and everything is not non-action.'
The master instructed the assembly, saying, 'Quoting Zhigong (a Buddhist monk) saying: At the hour of the rooster's crow (1-3 am), a perfect light has existed for a long time.' The master said, 'The matter behind the head is not asked for now, you, from three thousand miles away, say a sentence.'
The master instructed the assembly, saying, 'Quoting Muzhou (a Zen master) calling the monk, Zhaozhou (a Zen master) drinking tea and entering the water, Xuefeng (a Zen master) rolling the ball, Guizong (a Zen master) dragging the stone, the sutra head [米-木+八] character, the national teacher's water bowl, the Arhat (enlightened disciple) writing characters, the place where all Buddhas were born, Dongshan (a Zen master) walking on the water, these are all times for upward progress.'
The master instructed the assembly, saying, 'Directly reaching unimpeded vision, understanding that the name-body, sentence-body, and all dharmas (phenomena) are empty, mountains and rivers are names, and names are also unattainable, called Samadhi (Buddhist meditation) the nature-sea is fully equipped, it is still the fine ripples without wind.' Directly reaching forgetting knowledge in awareness, awareness is Buddhahood. Called a person of no affairs, it is even more necessary to know that there is an upward aperture.
The master instructed the assembly, saying, 'Everywhere is not without Dharma teaching, when striking the bell and drum, it is impossible not to be. If it is said like this, everywhere is neither existence nor non-existence.'
The master instructed the assembly, saying, 'It exists when it cannot be said, and it does not exist when it is not said. If according to advocacy, it is not yet in place, it is enough in the path of dealing with people.'
The master instructed the assembly, saying:
。舉生死涅槃。合成一塊。乃拈起扇子曰。是什麼。不是合成一塊得。與么不靈利。直饒與么也。是鬼窟里作活計 示眾。舉僧問南泉。牛頭未見四祖時。為什麼百鳥銜花獻。泉曰步步蹋佛階梯。僧曰見后為什麼不銜花獻。泉曰直饒不來。猶較王老師一線道。師曰。南泉祇解步步登高。不解從空放下。僧曰。如何是步步登高。師曰。香積世界。僧曰。如何是從空放下。師曰。填溝塞壑 示眾。若問佛法兩字。東西南北。七縱八橫。朝到西天。暮歸唐土。雖然如此。向後不得錯舉 示眾。舉祖師偈曰。心隨萬境轉。轉處實能幽。僧問。如何是轉處實能幽。師曰。犵獠舌頭。老僧倒走三千里。曰如何是隨流認得性。師曰。饅頭䭔子。摩訶般若波羅蜜 示眾。舉玄沙與韋監軍茶話次。軍曰。占波國人語話稍難辨。何況五天梵語。還有人辨得么。玄沙提起托子曰。識得這個即辨得。師曰。玄沙何用繁辭。又曰。適來道什麼。又曰。有什麼難辨 示眾。舉古人曰。以空名召空色。師曰。拄杖不是空 示眾。舉南泉曰。自小養一頭水牯牛。擬向溪東放。不免食他國王水草。擬向溪西放。不免食他國王水草。不如隨處納些些。他總不見。師曰。南泉水牯牛。隨處納些些。你道。在牛內納。牛外納。直饒你向這裡。說得納處分明。我更
【現代漢語翻譯】 現代漢語譯本： 拈起生死涅槃，將它們合為一體。於是拿起扇子說：『這是什麼？』難道不是將它們合為一體得到的嗎？如果這樣還不靈敏，即使是這樣，也是在鬼窟里做活計。 示眾：舉僧人問南泉：『牛頭慧融禪師未見四祖道信大師時，為什麼百鳥銜花獻給他？』南泉說：『（因為他）步步都踏著佛的階梯。』僧人說：『見后為什麼不銜花獻了？』南泉說：『即使不來，也比王老師高明一線。』 我說：南泉只懂得步步登高，不懂得從空中放下。僧人說：『如何是步步登高？』我說：『香積世界（指佛國凈土）。』僧人說：『如何是從空中放下？』我說：『填溝塞壑（指利益眾生）。』 示眾：如果問佛法兩字，（則要）東西南北，七縱八橫，早上到西天（指印度），晚上回到唐土（指中國）。雖然如此，向後不得錯舉。 示眾：舉祖師偈語說：『心隨萬境轉，轉處實能幽。』僧人問：『如何是轉處實能幽？』我說：『犵獠（指少數民族）的舌頭，老僧倒走三千里。』（僧人）說：『如何是隨流認得性？』我說：『饅頭䭔子（指日常飲食）。摩訶般若波羅蜜（指大智慧到達彼岸）。』 示眾：舉玄沙（義存禪師）與韋監軍茶話時，監軍說：『占波國（古國名）人說話稍微難以辨別，何況五天（指古印度）梵語，還有人能辨別嗎？』玄沙提起托子（茶托）說：『識得這個就能辨別。』 我說：玄沙何必用繁瑣的言辭。又說：『剛才說什麼？』又說：『有什麼難以辨別？』 示眾：舉古人說：『以空名召空色。』我說：『拄杖不是空。』 示眾：舉南泉（普愿禪師）說：『從小養一頭水牯牛，打算向溪東放，不免吃他國王的水草；打算向溪西放，不免吃他國王的水草；不如隨處納些些，他總不見。』 我說：南泉的水牯牛，隨處納些些。你說，在牛內納？牛外納？即使你在這裡，說得納處分明，我更……
【English Translation】 English version: He picked up the Saṃsāra (birth and death) and Nirvāṇa (liberation), combining them into one. Then, he picked up a fan and said, 'What is this?' Isn't it obtained by combining them into one? If you are not sharp enough with this, even if you are, you are just making a living in a ghost cave. Instructing the assembly: A monk asked Nanquan (Nanquan Puyuan): 'When Niutou (Niutou Farong) had not yet seen the Fourth Patriarch Daoxin, why did hundreds of birds carry flowers to offer him?' Nanquan said, '(Because he) was stepping on the stairs of the Buddha step by step.' The monk said, 'Why didn't they carry flowers to offer him after he saw him?' Nanquan said, 'Even if he doesn't come, he is still one line better than Teacher Wang.' I say: Nanquan only knows how to climb higher step by step, but doesn't know how to let go from the void. The monk said, 'What is climbing higher step by step?' I said, 'The Fragrant Accumulation World (Xiangji World) (referring to the pure land of the Buddha).' The monk said, 'What is letting go from the void?' I said, 'Filling the ditches and blocking the ravines (referring to benefiting sentient beings).' Instructing the assembly: If you ask about the two words of the Buddha Dharma, (then it is) east, west, north, and south, seven vertical and eight horizontal, going to the Western Heaven (referring to India) in the morning and returning to the Tang land (referring to China) in the evening. Although it is like this, you must not make a mistake in the future. Instructing the assembly: Quoting the ancestral master's verse, 'The mind follows the myriad realms and turns, the turning place is truly profound.' The monk asked, 'What is the turning place that is truly profound?' I said, 'The tongue of the Gelao (referring to ethnic minorities), the old monk walks backwards three thousand miles.' (The monk) said, 'What is recognizing the nature by following the flow?' I said, 'Steamed buns and dumplings (referring to daily food and drink). Mahā Prajñā Pāramitā (referring to great wisdom reaching the other shore).' Instructing the assembly: Quoting Xuansha (Yicun) chatting with Military Supervisor Wei, the supervisor said, 'The people of Champa (ancient country name) speak a little difficult to distinguish, let alone the Sanskrit of the Five Heavens (referring to ancient India), can anyone distinguish it?' Xuansha picked up the tray (tea tray) and said, 'Recognizing this, you can distinguish it.' I say: Why does Xuansha need to use verbose words? He also said, 'What did you say just now?' He also said, 'What is difficult to distinguish?' Instructing the assembly: Quoting the ancients saying, 'Using an empty name to summon an empty form.' I said, 'The staff is not empty.' Instructing the assembly: Quoting Nanquan (Puyuan) saying, 'From a young age, I raised a water buffalo, intending to release it to the east of the stream, but it inevitably eats the grass of the king's land; intending to release it to the west of the stream, but it inevitably eats the grass of the king's land; it is better to put a little bit everywhere, and he will not see it at all.' I say: Nanquan's water buffalo, putting a little bit everywhere. You say, put it inside the cow? Outside the cow? Even if you are here, and you speak clearly about where to put it, I will further...
問你。索牛在(長慶曰。你道。□人前頭為人。後頭為人) 示眾。舉王大王向雪峰道。擬蓋一所佛殿去如何。峰曰。大王何不蓋取一所空王殿。大王曰。請師樣子。峰展兩手。師曰。一舉四十九 示眾。舉報慈贊龍牙偈曰。日出連山。月圓當戶。不是無身。不欲全露。有僧問。請師全露。龍牙撥開帳子曰。還見么。僧曰不見。牙曰。將眼來。后報慈聞舉曰。龍牙祇道得一半。師令僧舉。我與你道。其僧便舉。師曰。我不妨與你道 示眾。諸方盡向繩墨里脫出。我者里即不然。僧問。未審和尚如何。師曰。草鞋三十文買。舉攬真成立。色相宛然。一切法不遷。僧便問。作么生是不遷。師曰。還見燈籠么。僧曰見。師曰。靜處薩婆訶 師唱道靈樹雲門。凡三十載。機緣語句。備載廣錄。以後漢隱帝乾祐己酉四月十日順寂。塔全身於方丈。后十八載。宋太祖乾德丙寅。示夢阮紹莊曰。與吾寄語秀華宮使特進李托。奏請開塔。遂致奉敕迎請內庭供養。逾月方還。因改寺為大覺。謚大慈雲匡真弘明禪師。
南嶽下七世
雲門偃禪師法嗣
韶州白雲子祥實性禪師
初住慈光院。廣主召入府說法。時有僧問。覺華才綻。正遇明時。不昧宗風。乞師方便。師曰。我王有令 問祖意教意是同是別。師曰不別。
【現代漢語翻譯】 問你。索牛在(長慶說：『你說，前面的人為人，後面的人為人』) 示眾。舉王大王向雪峰道：『擬蓋一所佛殿去如何？』峰曰：『大王何不蓋取一所空王殿？』大王曰：『請師樣子。』峰展兩手。師曰：『一舉四十九。』 示眾。舉報慈贊龍牙偈曰：『日出連山，月圓當戶，不是無身，不欲全露。』有僧問：『請師全露。』龍牙撥開帳子曰：『還見么？』僧曰：『不見。』牙曰：『將眼來。』后報慈聞舉曰：『龍牙祇道得一半。』師令僧舉。『我與你道。』其僧便舉。師曰：『我不妨與你道。』 示眾。諸方盡向繩墨里脫出，我者里即不然。僧問：『未審和尚如何？』師曰：『草鞋三十文買。』舉攬真成立，色相宛然，一切法不遷。僧便問：『作么生是不遷？』師曰：『還見燈籠么？』僧曰：『見。』師曰：『靜處薩婆訶。』 師唱道靈樹雲門，凡三十載。機緣語句，備載廣錄。以後漢隱帝乾祐己酉年（949年）四月十日順寂，塔全身於方丈。后十八載，宋太祖乾德丙寅年（966年），示夢阮紹莊曰：『與吾寄語秀華宮使特進李托，奏請開塔。』遂致奉敕迎請內庭供養，逾月方還。因改寺為大覺，謚大慈雲匡真弘明禪師。
南嶽下七世
雲門偃禪師法嗣
韶州白雲子祥實性禪師
初住慈光院。廣主召入府說法。時有僧問：『覺華才綻，正遇明時，不昧宗風，乞師方便。』師曰：『我王有令。』問祖意教意是同是別？師曰：『不別。』
【English Translation】 Asking you. Suo Niu is at (Changqing said: 'You say, the person in front is a person, the person behind is a person') Instructing the assembly. Quoting Wang Da Wang asking Xuefeng: 'Planning to build a Buddhist temple, what do you think?' Feng said: 'Why doesn't the Great King build a Kong Wang (Empty King) Hall?' The Great King said: 'Please show me the design, Master.' Feng spread out both hands. The Master said: 'One action, forty-nine.' Instructing the assembly. Reporting Bao Ci praising Longya's verse: 'The sun rises over the continuous mountains, the moon is round at the door, it's not that there is no body, but it doesn't want to be fully revealed.' A monk asked: 'Please, Master, fully reveal it.' Longya pulled open the curtain and said: 'Do you see it?' The monk said: 'No, I don't.' Ya said: 'Bring your eyes here.' Later, Bao Ci heard and said: 'Longya only spoke half of it.' The Master ordered the monk to quote it. 'I'll tell you.' The monk then quoted it. The Master said: 'I might as well tell you.' Instructing the assembly. All directions are trying to escape from the confines of the plumb line, but it's not like that here. A monk asked: 'May I ask, how is the Abbot?' The Master said: 'Straw sandals cost thirty coins.' Quoting Lan Zhen establishing, the appearance is clear, all dharmas do not change. The monk then asked: 'How is it that they do not change?' The Master said: 'Do you see the lantern?' The monk said: 'I see it.' The Master said: 'Quiet place, Svaha.' The Master chanted the way of Lingshu Yunmen for thirty years. The opportunities and sayings are fully recorded in the Extensive Records. Later, on the tenth day of the fourth month of the JiYou year (949 AD) of Emperor Yin of the Later Han Dynasty, he passed away peacefully, and his whole body was enshrined in a stupa in the abbot's room. Eighteen years later, in the BingYin year (966 AD) of Emperor Taizu of the Song Dynasty, he appeared in a dream to Ruan Shaozhuang, saying: 'Tell Li Tuo, the Special Advanced Envoy of the Xiu Hua Palace, to request the opening of the stupa.' Consequently, an imperial decree was issued to welcome and enshrine him in the inner court for more than a month before returning. The temple was then renamed Dajue Temple, and he was posthumously named Great Compassionate Cloud Kuangzhen Hongming Zen Master.
Seventh Generation under Nanyue
Dharma Successor of Zen Master Yunmen Yan
Zen Master Shixing of Baiyun Zixiang in Shaozhou
Initially resided in Ciguang Temple. The Lord of Guang summoned him to the palace to preach the Dharma. At that time, a monk asked: 'The lotus of enlightenment has just bloomed, encountering a bright time, not obscuring the lineage of the school, I beg the Master for expedient means.' The Master said: 'My king has an order.' Asked whether the meaning of the Patriarch and the meaning of the teachings are the same or different? The Master said: 'Not different.'
曰恁么則同也。師曰。不妨領話 問諸佛出世。普遍大千。白雲一會如何舉揚。師曰。賺卻幾人來。曰恁么則四眾何依。師曰。沒交涉 問即心即佛。示誨之辭。不涉前言。如何指教。師曰。東西且置。南北作么生 問如何是和尚家風。師曰。石橋那畔有。這邊無。會么。曰不會。師曰。且作丁公吟 問衣到六祖。為甚麼不傳。師曰。海晏河清 問從上宗乘如何舉揚。師曰。今日未喫茶 上堂。諸人會么。但向街頭市尾。屠兒魁劊。地獄鑊湯處會取。若恁么會得。堪與人天為師。若向衲僧門下。天地懸殊。更有一般底。祇向長連床上作好人去。汝道。此兩般人。那個有長處。無事珍重 問僧。甚麼處來。曰云門來。師曰。里許有多少水牛。曰一個兩個。師曰。好水牛 問僧。不壞假名。而談實相。作么生。僧指椅子曰。這個是椅子。師以手撥椅曰。與我將鞋袋來。僧無對。師曰。這虛頭漢(雲門聞乃曰。須是我祥兄始得) 師將示滅。白眾曰。某甲雖提祖印。未盡其中事。諸仁者。且道。其中事作么生。莫是無邊中間內外是否。若如是會。即大地如鋪沙。良久曰。去此即他方相見。言訖而寂。
鼎州德山緣密圓明禪師
上堂。僧堂前事時人知有。佛殿後事作么生 上堂。我有三句語。示汝諸人。一句涵蓋
【現代漢語翻譯】 現代漢語譯本： 僧人問：『如果這樣說，那麼（一切）就相同了。』 禪師說：『不妨領會話語。』 有人問：『諸佛出世，普遍於大千世界，白雲法會又該如何宣揚？』 禪師說：『騙了多少人來！』 僧人說：『如果這樣，那麼四眾弟子依靠什麼呢？』 禪師說：『沒關係。』 有人問：『即心即佛，是開示教誨的言辭，不涉及之前的言論，該如何指教？』 禪師說：『東西暫且放下，南北又如何？』 有人問：『什麼是和尚的家風？』 禪師說：『石橋那邊有，這邊沒有。明白嗎？』 僧人說：『不明白。』 禪師說：『姑且作丁公吟。』 有人問：『衣缽傳到六祖慧能（638-713）之後，為什麼不再傳了？』 禪師說：『海晏河清。』 有人問：『從上的宗門如何宣揚？』 禪師說：『今天還沒喝茶。』 禪師上堂說法：『各位會嗎？只要向街頭巷尾，屠夫劊子手，地獄鑊湯處去體會。如果這樣體會得了，堪為人天之師。如果向衲僧門下，天地懸殊。還有一般人，只在長連床上做好人。你們說，這兩種人，哪個有長處？沒事，珍重。』 有僧人問：『從哪裡來？』 回答說：『從雲門來。』 禪師說：『那裡有多少水牛？』 回答說：『一個兩個。』 禪師說：『好水牛。』 有僧人問：『不壞假名，而談實相，怎麼說？』 僧人指著椅子說：『這個是椅子。』 禪師用手撥動椅子說：『給我把鞋袋拿來。』 僧人無言以對。禪師說：『這虛頭漢。』（雲門禪師聽了說：『必須是我的祥兄才行。』） 禪師將要示寂，告訴眾人說：『我雖然提倡祖印，但未盡其中之事。各位，且說，其中之事是什麼？莫非是無邊中間內外嗎？如果這樣理解，即大地如鋪沙。』 良久說：『去此即他方相見。』說完就圓寂了。
鼎州德山緣密圓明禪師
上堂說法：『僧堂前的事，時人知道。佛殿後的事，怎麼說？』 上堂說法：『我有三句語，告訴你們各位。一句涵蓋乾坤。』
【English Translation】 English version: A monk asked: 'If it's like that, then it's the same.' The Master said: 'It doesn't hurt to understand the words.' Someone asked: 'When all Buddhas appear in the world, pervading the great chiliocosm, how should the White Cloud Assembly be proclaimed?' The Master said: 'It has deceived quite a few people!' The monk said: 'If that's the case, what do the fourfold assembly rely on?' The Master said: 'It's irrelevant.' Someone asked: 'The saying 'Mind is Buddha' is a teaching of instruction, not involving previous words. How should it be taught?' The Master said: 'Put aside east and west for now, what about north and south?' Someone asked: 'What is the family style of the Abbot?' The Master said: 'It's on the other side of the stone bridge, not on this side. Do you understand?' The monk said: 'I don't understand.' The Master said: 'Then compose a Ding Gong poem.' Someone asked: 'Why wasn't the robe passed down after it reached the Sixth Patriarch Huineng (638-713)?' The Master said: 'The sea is calm and the river is clear.' Someone asked: 'How should the supreme vehicle of the lineage be proclaimed?' The Master said: 'I haven't had tea today.' The Master ascended the hall and said: 'Do you all understand? Just go to the streets and markets, to the butchers and executioners, to the cauldrons of hell to understand. If you can understand it like that, you are worthy to be a teacher of humans and gods. If you go to the monastic community, it's as different as heaven and earth. There are also those who just act like good people on the long meditation platform. Tell me, which of these two kinds of people has merit? Nothing more, take care.' A monk asked: 'Where do you come from?' He replied: 'From Yunmen.' The Master said: 'How many water buffaloes are there?' He replied: 'One or two.' The Master said: 'Good water buffaloes.' A monk asked: 'Without destroying provisional names, how do you talk about true reality?' The monk pointed to a chair and said: 'This is a chair.' The Master pushed the chair with his hand and said: 'Bring me my shoe bag.' The monk had no reply. The Master said: 'This empty-headed fellow.' (When Zen Master Yunmen heard this, he said: 'It must be my brother Xiang who could do that.') The Master was about to enter parinirvana and told the assembly: 'Although I have promoted the ancestral seal, I have not exhausted its affairs. Everyone, tell me, what are its affairs? Could it be the boundless middle, inside and outside? If you understand it like that, then the great earth is like a spread of sand.' After a long while, he said: 'Leaving here, we will meet in another realm.' After saying this, he passed away peacefully.
Zen Master Yuangming Yuanmi of Mount Deshan in Dingzhou
Ascending the hall, he said: 'People know about the affairs in front of the Sangha hall. What about the affairs behind the Buddha hall?' Ascending the hall, he said: 'I have three sentences to show you all. One sentence covers the universe.'
乾坤。一句截斷眾流。一句隨波逐浪。作么生辯。若辯得出。有參學分。若辯不出。長安路上輥輥地 僧問。如何是透法身句。師曰。三尺杖子攪黃河 問百花未發時如何。師曰。黃河渾底流。曰發后如何。師曰。幡竿頭指天 問不犯辭鋒時如何。師曰。天臺南嶽。曰便恁么去時如何。師曰。江西湖南 問佛未出世時如何。師曰。河裡儘是木頭船。曰出世后如何。師曰。這頭蹋著那頭掀 上堂。與么來者。現成公案。不與么來者。垛生招箭。總不與么來者。徐六擔板。迅速鋒铓。猶是鈍漢。萬里無雲。青天猶在 上堂。但參活句。莫參死句。活句下薦得永劫無滯。一塵一佛國。一葉一釋迦。是死句。揚眉瞬目。舉指豎拂。是死句。山河大地。更無誵訛。是死句。時有僧問。如何是活句。師自。波斯仰面看。曰恁么則不謬去也。師便打 上堂。舉臨濟示眾曰。恁么來者。恰似失卻。不恁么來者。無繩自縛。十二時中。莫亂斟酌。會與不會。都盧是錯。分明與么道。一任天下人貶剝。師曰。古鏡闊一丈。屋樑長三尺。是汝缽盂鐼子闊多少 上堂。俱胝和尚。凡有扣問。祇豎一指。寒則普天寒。熱則普天熱 問己事未明。如何辯得。師曰。須彌山頂上。曰便恁么去時如何。師曰。腳下水淺深 問達磨未來時如何。師曰。千年
【現代漢語翻譯】 現代漢語譯本： 乾坤（天地）。一句截斷眾流，一句隨波逐浪。如何辨別？若能辨別得出，便有參學的資格。若辨別不出，就像長安路上滾動不停的車輪。 有僧人問：『如何是透法身句？』 師父說：『三尺長的棍子攪動黃河。』 問：『百花未開放時如何？』 師父說：『黃河水渾濁地流淌。』 問：『開放后如何？』 師父說：『旗桿頭直指天空。』 問：『不觸犯言辭鋒芒時如何？』 師父說：『天臺山、南嶽山。』 問：『如果就這樣離去又如何？』 師父說：『江西、湖南。』 問：『佛未出世時如何？』 師父說：『河裡全是木頭船。』 問：『出世后如何？』 師父說：『這頭踩著，那頭就掀翻。』 師父上堂說法：『這樣來的，是現成的公案（已成立的，公開的事例）。不這樣來的，是無端招惹箭矢。總是不這樣來的，就像徐六挑著門板。迅速而鋒利，仍然是遲鈍的人。萬里無雲，青天依舊存在。』 師父上堂說法：『只參活句，不要參死句。活句下領悟，就能永遠沒有滯礙。一塵一佛國，一葉一釋迦（佛的名字），這是死句。揚眉眨眼，舉手指拂塵，這是死句。山河大地，沒有絲毫差錯，這是死句。』 當時有僧人問：『如何是活句？』 師父說：『波斯人仰面看天。』 僧人說：『這樣說來就沒有錯誤了。』 師父便打了他。 師父上堂說法：『舉臨濟（人名）示眾說：這樣來的，恰似失去了什麼。不這樣來的，就像沒有繩子自己捆綁自己。十二時辰中，不要胡亂猜測。會與不會，都是錯的。分明這樣說，任憑天下人貶低指責。』 師父說：『古鏡寬一丈，屋樑長三尺。你的缽盂（和尚用的飯碗）鐼子（碗上的金屬配件）寬多少？』 師父上堂說法：『俱胝（人名）和尚，凡是有人請教，只豎起一根手指。寒冷就普天寒冷，炎熱就普天炎熱。』 問：『自己的事情還未明白，如何辨別？』 師父說：『須彌山（佛教中的山名）頂上。』 問：『如果就這樣離去又如何？』 師父說：『看看腳下水的深淺。』 問：『達磨（人名）未來時如何？』 師父說：『千年。』
【English Translation】 English version: 'Qiankun' (Heaven and Earth). One sentence cuts off the flow of all streams, one sentence follows the waves. How to discern? If you can discern it, you have the qualification to study. If you cannot discern it, you are like wheels rolling endlessly on the road to Chang'an. A monk asked: 'What is a sentence that penetrates the Dharmakaya (Dharma body)?' The master said: 'A three-foot staff stirs the Yellow River.' Asked: 'What is it like when a hundred flowers have not yet bloomed?' The master said: 'The Yellow River flows turbidly.' Asked: 'What is it like after they bloom?' The master said: 'The top of the flagpole points to the sky.' Asked: 'What is it like when not offending the sharpness of words?' The master said: 'Mount Tiantai, Mount Nanyue.' Asked: 'What if I leave like that?' The master said: 'Jiangxi, Hunan.' Asked: 'What was it like before the Buddha appeared in the world?' The master said: 'The river is full of wooden boats.' Asked: 'What is it like after he appeared in the world?' The master said: 'Step on this end, and the other end will be overturned.' The master ascended the hall and said: 'Those who come like this, it is a ready-made case (an established, public example). Those who do not come like this, it is needlessly inviting arrows. Those who never come like this are like Xu Liu carrying a door panel. Swift and sharp, yet still a dull person. Ten thousand miles without clouds, the blue sky is still there.' The master ascended the hall and said: 'Only contemplate the living sentence, do not contemplate the dead sentence. Under the living sentence, one can realize and be free from obstruction forever. One dust, one Buddha land; one leaf, one Sakyamuni (Buddha's name), these are dead sentences. Raising eyebrows and winking, raising fingers and flicking the dust, these are dead sentences. Mountains, rivers, and the great earth, without the slightest error, these are dead sentences.' At that time, a monk asked: 'What is a living sentence?' The master said: 'A Persian looks up at the sky.' The monk said: 'If that's the case, then there is no mistake.' The master then hit him. The master ascended the hall and said: 'Master Linji (person's name) demonstrated to the assembly, saying: Those who come like this are as if they have lost something. Those who do not come like this are like tying themselves up without a rope. In the twelve hours, do not make wild guesses. Whether you understand or not, it is all wrong. Clearly saying this, let the people of the world criticize and denounce it.' The master said: 'An ancient mirror is one zhang (ancient Chinese unit of length) wide, and the roof beam is three chi (ancient Chinese unit of length) long. How wide is the metal fitting (鐼子) on your alms bowl (缽盂)?' The master ascended the hall and said: 'Master Juchi (person's name), whenever someone asked a question, he would only raise one finger. When it is cold, the whole world is cold; when it is hot, the whole world is hot.' Asked: 'If one's own affairs are not yet clear, how can one discern?' The master said: 'On the top of Mount Sumeru (Buddhist mountain name).' Asked: 'What if I leave like that?' The master said: 'Look at the depth of the water under your feet.' Asked: 'What was it like when Bodhidharma (person's name) had not yet come?' The master said: 'A thousand years.'
松倒掛。曰來后如何。師曰。金剛努起拳 問師未出世時如何。師曰。佛殿正南開。曰出世后如何。師曰。白雲山上起。曰出與未出。還分不分。師曰。靜處薩婆訶 問如何是和尚家風。師曰。南山起云。北山下雨 問如何是應用之機。師喝。僧曰。祇這個。為復別有。師便打 問大用現前。不存軌則時如何。師曰。黑地打破甕。僧退步。師便打 問佛未出世時如何。師曰。猢猻系露柱。曰出世后如何。師曰。猢猻入布袋 問文殊與維摩。對談何事。師曰。並汝三人。無繩自縛 問如何是佛。師曰。滿目荒榛。曰學人不會。師曰。勞而無功 問盡大地致一問不得時如何。師曰。話墮也。曰大眾總見。師便打 問無蹤無跡。是甚麼人行履。師曰。偷牛賊 問羚羊未掛角時如何。師曰。獵屎狗。曰掛后如何。師曰。獵屎狗 問牛頭未見四祖時如何。師曰。秋來黃葉落。曰見后如何。師曰。春來草自青。
岳州巴陵新開院顥鑒禪師
初到雲門。門曰。雪峰和尚道。開卻門。達磨來也。我問。你作么生。師曰。筑著和尚鼻孔。門曰。地神惡發。把須彌山一摑。𨁝跳上梵天。拶破帝釋鼻孔。你為甚麼向日本國里藏身。師曰。和尚莫瞞人好。門曰。筑著老僧鼻孔。又作么生。師無語。門曰。將知你祇是學語之流 師住
【現代漢語翻譯】 現代漢語譯本： 僧人問：『松樹倒掛，之後會如何？』 禪師說：『金剛（佛教護法神）憤怒地握緊拳頭。』 僧人問：『禪師未出世時是怎樣的？』 禪師說：『佛殿正南敞開。』 僧人問：『出世后又是如何？』 禪師說：『白雲從山上升起。』 僧人問：『出世與未出世，還有分別嗎？』 禪師說：『靜處薩婆訶（真言，意為吉祥）。』 僧人問：『什麼是和尚的家風？』 禪師說：『南山升起云，北山落下雨。』 僧人問：『什麼是應用之機？』 禪師喝斥。僧人說：『就是這個嗎？還是另有其他？』 禪師便打了他。 僧人問：『大用現前，不拘泥於規則時，會如何？』 禪師說：『在黑暗中打破瓦罐。』 僧人退了一步，禪師便打了他。 僧人問：『佛未出世時是怎樣的？』 禪師說：『猴子被拴在露柱上。』 僧人問：『出世后又是如何？』 禪師說：『猴子進入布袋。』 僧人問：『文殊（智慧的象徵）與維摩詰（在家菩薩）在談論什麼？』 禪師說：『連同你們三人，無繩自縛。』 僧人問：『什麼是佛？』 禪師說：『滿眼都是荒蕪的草木。』 僧人說：『學人不能領會。』 禪師說：『徒勞無功。』 僧人問：『用盡大地來提問也問不出時，會如何？』 禪師說：『話語落空了。』 僧人說：『大眾都看見了。』 禪師便打了他。 僧人問：『無蹤無跡，是什麼人在行走？』 禪師說：『偷牛賊。』 僧人問：『羚羊未掛角時是怎樣的？』 禪師說：『獵屎狗。』 僧人問：『掛角后又是如何？』 禪師說：『獵屎狗。』 僧人問：『牛頭（法融禪師）未見四祖（道信禪師）時是怎樣的？』 禪師說：『秋天到來，黃葉飄落。』 僧人問：『見后又是如何？』 禪師說：『春天到來，草自然變綠。』 岳州巴陵新開院顥鑒禪師 初到雲門宗，雲門文偃禪師說：『雪峰義存禪師說，打開門，達磨（菩提達摩）來了。』 我問：『你打算怎麼做？』 禪師說：『撞到和尚的鼻孔。』 雲門說：『地神發怒，一把抓住須彌山（佛教中的聖山），跳上梵天（色界天的最高處），捏破帝釋（忉利天之主）的鼻孔，你為什麼要藏身於日本國里？』 禪師說：『和尚最好不要騙人。』 雲門說：『撞到老僧的鼻孔，又會怎麼樣？』 禪師無語。雲門說：『看來你只是個學人說話的傢伙。』 禪師住在那裡。
【English Translation】 English version: A monk asked: 'What happens after the pine tree hangs upside down?' The Zen master said: 'Vajra (a Buddhist guardian deity) angrily clenches his fist.' A monk asked: 'What was it like before the Zen master came into the world?' The Zen master said: 'The Buddha hall opens directly to the south.' The monk asked: 'What is it like after coming into the world?' The Zen master said: 'White clouds rise from the mountain.' The monk asked: 'Is there a distinction between coming into the world and not coming into the world?' The Zen master said: 'Quiet place, Svaha (a mantra meaning auspiciousness).' A monk asked: 'What is the family style of the abbot?' The Zen master said: 'South Mountain rises with clouds, North Mountain falls with rain.' A monk asked: 'What is the mechanism of application?' The Zen master shouted. The monk said: 'Is it this? Or is there something else?' The Zen master then hit him. A monk asked: 'When great function manifests, without adhering to rules, what is it like?' The Zen master said: 'Breaking a jar in the dark.' The monk stepped back, and the Zen master hit him. A monk asked: 'What was it like before the Buddha came into the world?' The Zen master said: 'A monkey is tied to a dew pillar.' The monk asked: 'What is it like after coming into the world?' The Zen master said: 'A monkey enters a bag.' A monk asked: 'What are Manjusri (symbol of wisdom) and Vimalakirti (a lay bodhisattva) discussing?' The Zen master said: 'Including you three, bound by yourselves without ropes.' A monk asked: 'What is Buddha?' The Zen master said: 'Eyes full of desolate weeds and trees.' The monk said: 'The student does not understand.' The Zen master said: 'Laboring without merit.' A monk asked: 'What happens when one cannot ask a question even by exhausting the entire earth?' The Zen master said: 'The words have fallen.' The monk said: 'The assembly has seen it.' The Zen master then hit him. A monk asked: 'Without trace or track, who is walking?' The Zen master said: 'A cattle thief.' A monk asked: 'What is it like when the antelope has not yet hung its horns?' The Zen master said: 'A dung-hunting dog.' The monk asked: 'What is it like after hanging its horns?' The Zen master said: 'A dung-hunting dog.' A monk asked: 'What was it like when Niu-tou (Fazong Zen master) had not yet seen the Fourth Patriarch (Daoxin Zen master)?' The Zen master said: 'Autumn comes, yellow leaves fall.' The monk asked: 'What is it like after seeing him?' The Zen master said: 'Spring comes, grass naturally turns green.' Zen Master Haojian of Xinkaiyuan, Baling, Yuezhou Upon arriving at Yunmen, Zen Master Yunmen Wenyan said: 'Zen Master Xuefeng Yicun said, open the door, and Bodhidharma (達磨) has arrived.' I asked: 'What do you intend to do?' The Zen master said: 'Bumping into the abbot's nostrils.' Yunmen said: 'The earth deity becomes enraged, grabs Mount Sumeru (the sacred mountain in Buddhism), jumps up to the Brahma Heaven (the highest of the Form Realm heavens), and punctures the nostrils of Indra (the lord of the Trayastrimsa Heaven), why are you hiding in Japan?' The Zen master said: 'Abbot, it's best not to deceive people.' Yunmen said: 'What happens when you bump into the old monk's nostrils?' The Zen master was speechless. Yunmen said: 'It seems you are just someone who parrots words.' The Zen master stayed there.
后。更不作法嗣書。祇將三轉語上雲門。僧問。如何是道。師曰。明眼人落井。問如何是吹毛劍。師曰。珊瑚枝枝撐著月。問如何是提婆宗。師曰。銀碗里盛雪。門曰。他后老僧忌日。祇消舉此三轉語。足以報恩。自後忌辰。果如所囑 僧問。祖意教意。是同是別。師曰。雞寒上樹。鴨寒下水 問三乘十二分教即不疑。如何是宗門中事。師曰。不是衲僧分上事。曰如何是衲僧分上事。師曰。貪觀白浪。失卻手撓 問僧。遊山來。為佛法來。曰清平世界。說甚麼佛法。師曰。好個無事禪客。曰蚤是多事了也。師曰。上座去年在此過夏了。曰不曾。師曰。與么則先來不相識。下去 師將拂子遺僧。僧曰。本來清凈。用拂子作甚麼。師曰。既知清凈。切勿忘卻(梁山觀別曰。也須拂卻)。
隨州雙泉山師寬明教禪師
上堂。舉拂子曰。這個接中下之人。時有僧問。上上人來時如何。師曰。打鼓為三軍 問向上宗乘。如何舉唱。師曰不敢。曰恁么則含生有望。師曰。腳下水深淺 問凡有言句。盡落有無。不落有無時如何。師曰。東弗于逮。曰這個猶落有無。師曰。支過雪山西 僧問洞山初和尚。如何是佛。山曰麻三斤。師聞之乃曰。向南有竹。向北有木 問不可以智知。不可以識識時如何。師曰。不入這個野狐群
【現代漢語翻譯】 現代漢語譯本： 之後，更沒有寫下作為法嗣的文書，只是將這三轉語傳給雲門宗（禪宗派別之一）。有僧人問：『如何是道？』 師父說：『明眼人落井。』 問：『如何是吹毛劍？』 師父說：『珊瑚枝枝撐著月。』 問：『如何是提婆宗？』 師父說：『銀碗里盛雪。』 雲門宗說：『以後老衲我忌日，只要舉這三轉語，就足以報恩了。』 之後忌日，果然如他所囑咐的。 有僧人問：『祖意（禪宗的宗旨）和教意（佛教的教義），是相同還是不同？』 師父說：『雞寒上樹，鴨寒下水。』 問：『三乘十二分教（佛教的各種教義分類）我沒有疑問，如何是宗門中的事？』 師父說：『不是衲僧（出家人）分上的事。』 曰：『如何是衲僧分上的事？』 師父說：『貪觀白浪，失卻手撓。』 師父問僧人：『遊山而來，還是為佛法而來？』 曰：『清平世界，說什麼佛法？』 師父說：『好個無事禪客。』 曰：『早是多事了也。』 師父說：『上座去年在此過夏了。』 曰：『不曾。』 師父說：『與么則先來不相識，下去。』 師父將拂子遺贈僧人，僧人說：『本來清凈，用拂子做什麼？』 師父說：『既知清凈，切勿忘卻。』（梁山觀別說：『也須拂卻』）。
隨州雙泉山師寬明教禪師
上堂，舉起拂子說：『這個接引中下之人。』 當時有僧人問：『上上人來時如何？』 師父說：『打鼓為三軍。』 問：『向上宗乘，如何舉唱？』 師父說：『不敢。』 曰：『恁么則含生有望。』 師父說：『腳下水深淺。』 問：『凡有言句，盡落有無，不落有無時如何？』 師父說：『東弗于逮（四大部洲之一）。』 曰：『這個猶落有無。』 師父說：『支過雪山西。』 僧人問洞山初和尚：『如何是佛？』 洞山說：『麻三斤。』 師父聽了就說：『向南有竹，向北有木。』 問：『不可以智知，不可以識識時如何？』 師父說：『不入這個野狐群。』
【English Translation】 English version: Afterward, he did not write any document of Dharma succession. He only passed on the three turning phrases to the Yunmen School (one of the Chan Buddhism schools). A monk asked: 'What is the Dao (the Way)?' The master said: 'A clear-eyed person falls into a well.' Asked: 'What is the hair-splitting sword?' The master said: 'Coral branches prop up the moon.' Asked: 'What is the Ti-p'o School?' The master said: 'Snow in a silver bowl.' Yunmen said: 'After I, the old monk, pass away, just mentioning these three turning phrases will be enough to repay my kindness.' After his death anniversary, it was indeed done as he had instructed. A monk asked: 'Are the ancestral meaning (the essence of Chan Buddhism) and the doctrinal meaning (the teachings of Buddhism) the same or different?' The master said: 'Chickens get cold and go up trees, ducks get cold and go into the water.' Asked: 'I have no doubts about the Three Vehicles and Twelve Divisions of Teachings (various classifications of Buddhist doctrines), but what are the matters within the Zen school?' The master said: 'It's not the business of a衲僧 (mendicant monk).' Said: 'What is the business of a 衲僧?' The master said: 'Greedily watching the white waves, one loses the hand to row.' The master asked the monk: 'Did you come to visit the mountains, or did you come for the Dharma?' Said: 'In a peaceful world, what Dharma is there to speak of?' The master said: 'What a good, carefree Zen practitioner.' Said: 'It's already too much trouble.' The master said: 'You spent the summer here last year.' Said: 'I didn't.' The master said: 'In that case, we didn't know each other before, go down.' The master gave the whisk to the monk, and the monk said: 'It's originally pure, what's the use of a whisk?' The master said: 'Since you know it's pure, don't forget it.' (Liangshan Guanbie said: 'It must also be whisked away').
Zen Master Shi Kuan Mingjiao of Shuangquan Mountain in Suizhou
Entering the hall, he raised the whisk and said: 'This is to receive people of middle and lower capacity.' At that time, a monk asked: 'What about when a person of the highest capacity comes?' The master said: 'Beating the drums for the three armies.' Asked: 'How should the upward lineage be proclaimed?' The master said: 'I dare not.' Said: 'In that case, all living beings have hope.' The master said: 'The water is deep or shallow under your feet.' Asked: 'All words and phrases fall into existence and non-existence, what about when they don't fall into existence and non-existence?' The master said: 'Eastern Purvavideha (one of the four continents).' Said: 'This still falls into existence and non-existence.' The master said: 'Supported over the western Snowy Mountains.' A monk asked 初和尚 Dongshan: 'What is Buddha?' Dongshan said: 'Three pounds of flax.' The master heard this and said: 'There is bamboo to the south, and wood to the north.' Asked: 'When it cannot be known by wisdom, and cannot be recognized by consciousness, what is it?' The master said: 'Do not enter this fox den.'
隊 問如何是定。師曰。鰕跳不出鬥。曰如何出得去。師曰。南山起云。北山下雨 問北斗里藏身。意旨如何。師曰。雞寒上樹。鴨寒下水 問豎起杖子。意旨如何。師曰。一葉落知天下秋 師遊山回。首座同眾出接。座曰。和尚遊山𡾟險不易。師提起拄杖曰。全得這個力。座乃奪卻。師放身便倒。大眾皆進前扶起。師拈拄杖。一時趁散。回顧侍者曰。向道全得這個力 師一日訪白兆。兆曰。老僧有個木魚頌。師曰。請舉看。兆曰。伏惟爛木一橛。佛與眾生不別。若以杖子擊著。直得聖凡路絕。師曰。此頌。有成褫。無成褫。兆曰。無承褫。師曰。佛與眾生不別。聻。侍僧救曰。有成褫。師曰。直得聖凡路絕。聻。當時一眾失色 問新年頭還有佛法也無。師曰無。曰日日是好日。年年是好年。為甚卻無。師曰。張公吃酒李公醉。僧曰。老老大大。龍頭蛇尾。師曰。明教今日失利。
益州青城香林院澄遠禪師
漢州綿竹上官氏子。在眾日。普請鋤草次。有一僧曰。看俗家失火。師曰。那裡火。曰不見那。師曰。不見。曰這瞎漢。是時一眾皆言。遠上座敗闕。后明教寬聞舉。嘆曰。須是我遠兄始得 住后。僧問。美味醍醐。為甚麼變成毒藥。師曰。導江紙貴 問見色便見心時如何。師曰。適來甚麼處去來。曰
【現代漢語翻譯】 現代漢語譯本： 僧人問：『什麼是定（Samadhi，指禪定）？』 禪師說：『蝦蟆跳不出斗（比喻見識短淺，無法超越侷限）。』 僧人問：『如何才能跳出去？』 禪師說：『南山起云，北山下雨（比喻事物之間的關聯和影響）。』 僧人問：『北斗里藏身，意旨如何？』 禪師說：『雞寒上樹，鴨寒下水（比喻順應自然，各有所歸）。』 僧人問：『豎起杖子，意旨如何？』 禪師說：『一葉落知天下秋（比喻通過細微的現象，可以預知整體的趨勢）。』 禪師遊山回來，首座和眾僧出來迎接。首座說：『和尚遊山涉險不易。』 禪師提起拄杖說：『全靠這個的力量。』 首座於是奪過拄杖，禪師隨即倒地。大眾都上前扶起禪師。 禪師拿起拄杖，一時把眾人都趕散了，回頭對侍者說：『先前說全靠這個的力量。』 禪師一日拜訪白兆禪師。白兆禪師說：『老僧有個木魚頌。』 禪師說：『請說來聽聽。』 白兆禪師說：『可嘆這腐爛的木頭一塊，佛（Buddha，指覺悟者）與眾生沒有分別。如果用杖子敲擊它，直接達到聖凡之路斷絕的境界。』 禪師說：『這個頌，有承擔，無承擔？』 白兆禪師說：『無承擔。』 禪師說：『佛與眾生沒有分別，又怎麼樣呢？』 侍僧救場說：『有承擔。』 禪師說：『直接達到聖凡之路斷絕的境界，又怎麼樣呢？』 當時一眾僧人都驚慌失色。 僧人問：『新年頭還有佛法（Dharma，指佛的教法）嗎？』 禪師說：『沒有。』 僧人說：『日日是好日，年年是好年，為什麼卻沒有佛法呢？』 禪師說：『張公喝酒李公醉（比喻不相干的事）。』 僧人說：『老老大大，龍頭蛇尾（比喻開始聲勢浩大，最終卻無結果）。』 禪師說：『明教今日失利。』
益州青城香林院澄遠禪師
漢州綿竹上官氏之子。在眾僧中時，一起除草，有一僧人說：『看俗家失火。』 禪師說：『哪裡的火？』 僧人說：『沒看見嗎？』 禪師說：『沒看見。』 僧人說：『這瞎漢。』 當時一眾僧人都說，遠上座失敗了。 後來明教寬聞舉起此事，嘆息說：『必須是我的遠兄才能做到。』 住持后，僧人問：『美味醍醐，為什麼變成毒藥？』 禪師說：『導江紙貴（比喻事物因時而異，價值也會改變）。』 僧人問：『見色便見心時如何？』 禪師說：『剛才從什麼地方來？』
【English Translation】 English version: A monk asked: 'What is Samadhi (定, concentration)?' The Master said: 'A shrimp cannot jump out of a bucket (喻見識短淺，無法超越侷限, metaphor for limited vision, unable to transcend limitations).' The monk asked: 'How can it get out?' The Master said: 'Clouds rise from the Southern Mountain, rain falls on the Northern Mountain (比喻事物之間的關聯和影響, metaphor for the connection and influence between things).' The monk asked: 'Hiding oneself in the Big Dipper, what is the meaning?' The Master said: 'Chickens get on trees when cold, ducks go into the water when cold (比喻順應自然，各有所歸, metaphor for adapting to nature, each finding its own place).' The monk asked: 'Raising a staff, what is the meaning?' The Master said: 'One leaf falls, and you know autumn is coming to the world (比喻通過細微的現象，可以預知整體的趨勢, metaphor for knowing the overall trend through subtle phenomena).' The Master returned from a mountain tour, and the head monk and the others came out to greet him. The head monk said: 'It was not easy for the Master to travel the mountains and face dangers.' The Master raised his staff and said: 'It's all thanks to the strength of this.' The head monk then snatched the staff away, and the Master immediately fell to the ground. The crowd all stepped forward to help him up. The Master picked up the staff and scattered everyone at once, turning back to the attendant and saying: 'I said earlier that it was all thanks to the strength of this.' One day, the Master visited Baizhao. Baizhao said: 'This old monk has a wooden fish verse.' The Master said: 'Please recite it for me.' Baizhao said: 'Alas, this rotten piece of wood, the Buddha (佛, the enlightened one) is no different from sentient beings. If you strike it with a staff, you will directly reach the state where the path of the sacred and the mundane is cut off.' The Master said: 'Does this verse have acceptance or non-acceptance?' Baizhao said: 'No acceptance.' The Master said: 'The Buddha is no different from sentient beings, so what?' The attending monk interjected: 'It has acceptance.' The Master said: 'Directly reaching the state where the path of the sacred and the mundane is cut off, so what?' At that time, the entire assembly turned pale. A monk asked: 'Is there still Dharma (佛法, the teachings of the Buddha) at the beginning of the New Year?' The Master said: 'No.' The monk said: 'Every day is a good day, every year is a good year, why is there no Dharma?' The Master said: 'Zhang drinks wine, and Li gets drunk (比喻不相干的事, metaphor for unrelated matters).' The monk said: 'So old, starting strong but ending weak (比喻開始聲勢浩大，最終卻無結果, metaphor for starting strong but ending weakly).' The Master said: 'Mingjiao has lost today.'
Chan Master Chengyuan of Xianglin Temple in Qingcheng, Yizhou
The son of the Shangguan family of Mianzhu, Hanzhou. When he was among the monks, while weeding together, a monk said: 'Look, the common people's house is on fire.' The Master said: 'Where is the fire?' The monk said: 'Don't you see it?' The Master said: 'I don't see it.' The monk said: 'This blind man.' At that time, all the monks said that Superior Seat Yuan had failed. Later, Mingjiao Kuanwen raised this matter and sighed: 'It must be my brother Yuan who can do this.' After becoming abbot, a monk asked: 'Delicious ghee, why does it turn into poison?' The Master said: 'The paper in Daojiang is expensive (比喻事物因時而異，價值也會改變, metaphor for things changing with time, and their value also changes).' A monk asked: 'What happens when you see form and then see the mind?' The Master said: 'Where did you just come from?'
心境俱忘時如何。師曰。開眼坐睡 問北斗里藏身。意旨如何。師曰。月似彎弓。少雨多風 問如何是諸佛心。師曰。清則始終清。曰如何領會。師曰。莫受人謾好 問如何是祖師西來意。師曰。踏步者誰 問如何是和尚妙藥。師曰。不離眾味。曰吃者如何。師曰。唼啖看 問如何是室內一碗燈。師曰。三人證龜成鱉 問如何是衲衣下事。師曰。臘月火燒山 問大眾雲集。請師施設。師曰。三不待兩 問如何是學人時中事。師曰恰恰 問如何是元。師曰。今日來。明日去。曰如何是元中元。師曰。長連床上 問如何是香林一脈泉。師曰。念無間斷。曰飲者如何。師曰。隨方斗秤 問如何是衲僧正眼。師曰。不分別。曰照用事如何。師曰。行路人失腳 問萬機俱泯跡。方識本來人時如何。師曰。清機自顯。曰恁么則不別也。師曰。方見本來人 問魚游陸地時如何。師曰。發言必有後救。曰卻下碧潭時如何。師曰。頭重尾輕 問但有言句儘是賓。如何是主。師曰。長安城裡。曰如何領會。師曰。千家萬戶 問如何是西來的的意。師曰。坐久成勞。曰便迴轉時如何。師曰。墮落深坑 問如何是無縫塔師曰。合掌當胸。曰如何是塔中人。師曰露也 問教法未來時如何。師曰。閻羅天子。曰來后如何。師曰。大宋國里 問一子出
家。九族解脫。目連為甚麼母入地獄。師曰確 問如何是平常心。師曰。早朝不審。晚后珍重 上堂。是汝諸人。儘是擔缽囊。向外行腳。還識得性也未。若識得。試出來道看。若識不得。祇是被人熟謾將去。且問汝諸人。是汝參學日久。用心掃地煎茶。遊山玩水。汝且釘釘。喚甚麼作自性。諸人且道。始終不變不異。無高無下。無好無丑。不生不滅。究竟歸於何處。諸人還知得下落所在也未。若於這裡知得所在。是諸佛解脫法門。悟道見性。始終不凝不慮。一任橫行。一切人。不奈汝何。出言吐氣。實有來處。如人買田。須是收得元本契書。若不得他元本契書。終是不穩。遮莫經宮判狀。亦是不得。其奈不收得元本契書。終是被人奪卻。汝等諸人。參禪學道。亦復如是。還有人收得元本契書么。試拈出看。汝且喚甚麼作元本契書。諸人試道看。若是靈利底。才聞與么說著。便知去處。若不知去處。向外邊學得千般巧妙。記持解會。口似傾河。終不究竟。與汝自己。天地差殊。且去衣缽下。體當尋覓看。若有個見處。上來這裡道看。老僧與汝證明。若覓不得。且依行隊去 將示寂。辭知府宋公珰曰。老僧行腳去。通判曰。這僧風狂。八十歲行腳去那裡。宋曰。大善知識。去住自由。師謂眾曰。老僧四十年。方打成一片
。言訖而逝。塔于本山。
襄州洞山守初宗慧禪師
鳳翔良原傅氏子。兒時。聞鐘梵聲輒不食。危坐終日。年十六。跪求母呂氏出家。呂許之。依渭州崆峒志諗剃髮。詣涇州舍利律師凈圓受具。始游律講。旋棄去。首參雲門。門問。近離甚處。師曰查渡。門曰。夏在甚處。師曰。湖南報慈。曰幾時離彼。師曰。八月二十五。門曰。放汝三頓棒。師至明日。卻上問訊。昨日蒙和尚放三頓棒。不知過在甚麼處。門曰。飯袋子。江西湖南。便恁么去。師于言下大悟。遂曰。他後向無人煙處。不蓄一粒米。不種一莖菜。接待十方往來。盡與伊抽釘㧞楔。拈卻炙脂帽子。脫卻鶻臭布衫。教伊灑灑地。作個無事衲僧。豈不快哉。門曰。你身如椰子大。開得如許大口。師便禮拜 住後上堂。楚山北面。漢水南江。擊法鼓而會禪徒。舉宗風而明祖道。若以揚眉瞬目。豎拳豎指。謦欬咳嗽。是廚中拭缽帛。道什麼。會也無。也是衲僧破草鞋。者瞎漢。者漆桶。是個弄精魂鬼。總與么總不與么。是東司頭廁籌子。以此稱提從上來事。儘是邪魔所作謗大乘。與你天地懸殊。且道。衲僧據什麼道理。出來對眾道看。折腳鐺子。各出一隻手。貴得宗乘不斷。亦表叢林有人。有么。若無。洞山不惜眉毛。打葛藤去也。葛藤之事。只在目
【現代漢語翻譯】 現代漢語譯本 說完就去世了，塔建在本山。
襄州洞山守初宗慧禪師
是鳳翔良原傅氏的兒子。小時候，聽到鐘聲和誦經聲就不想吃東西，端正地坐著可以坐一整天。十六歲時，跪著請求母親呂氏允許他出家。呂氏答應了他，於是依從渭州崆峒山的志諗剃度，到涇州舍利寺拜律師凈圓受戒。開始遊學研究律法，不久就放棄了。首先參拜雲門文偃禪師（雲門宗創始人）。雲門文偃禪師問：『你最近從哪裡來？』 宗慧禪師回答：『查渡。』 雲門文偃禪師問：『夏天在哪裡？』 宗慧禪師回答：『湖南報慈寺。』 雲門文偃禪師問：『什麼時候離開那裡的？』 宗慧禪師回答：『八月二十五。』 雲門文偃禪師說：『該打你三棒。』 宗慧禪師到第二天，又去拜見雲門文偃禪師，問道：『昨天蒙和尚打了我三棒，不知道錯在哪裡？』 雲門文偃禪師說：『飯桶！從江西到湖南，就這麼過去了。』 宗慧禪師在雲門文偃禪師的言語下大悟，於是說：『以後我要在無人煙的地方，不存一粒米，不種一棵菜，接待十方來客，完全替他們拔除釘子，去掉木楔，扔掉油膩的帽子，脫掉髮出臭味的破舊僧衣，讓他們灑脫自在，做一個無事僧人，豈不痛快！』 雲門文偃禪師說：『你身子像椰子那麼大，卻張這麼大的嘴！』 宗慧禪師便禮拜。
住持寺院後上堂說法。楚山北面，漢水南江。敲擊法鼓來會聚禪徒，宣揚宗風來闡明祖師之道。如果用揚眉、眨眼、豎拳、豎指、清嗓子、咳嗽這些動作，就像廚房裡擦拭缽的抹布一樣，說什麼呢？領會了嗎？即使領會了，也只是僧人的破草鞋。這些瞎漢，這些漆桶，都是些玩弄精魂的鬼。總是這樣，總是不這樣，就像廁所里的廁籌一樣。用這些來稱量提持從古以來的事情，都是邪魔所為，誹謗大乘佛法，與你們天地懸殊。那麼，僧人根據什麼道理，出來當衆說一說看？（你們這些）折了腳的破鍋，各伸出一隻手來，可貴的是宗門傳承不斷，也表明叢林中還有人。有嗎？如果沒有，洞山（守初宗慧禪師自稱）不惜眉毛，也要去辯論一番。辯論的事情，只在眼前。
【English Translation】 English version Having spoken, he passed away. A pagoda was built on this mountain.
Zen Master Shou Chu Zong Hui of Dongshan in Xiangzhou
He was the son of the Fu family of Liangyuan in Fengxiang. As a child, whenever he heard the sound of bells and chanting, he would lose his appetite and sit upright all day long. At the age of sixteen, he knelt and begged his mother, Lady Lu, to allow him to leave home. Lady Lu granted his wish, and he was tonsured by Zhi Shen of Kongtong Mountain in Weizhou. He went to Jingzhou to receive the full precepts from Vinaya Master Jing Yuan of the Sharira Temple. He began to study and lecture on the Vinaya, but soon abandoned it. He first visited Yunmen Wenyan (founder of the Yunmen School). Yunmen asked, 'Where have you come from recently?' The Master replied, 'Cha Du.' Yunmen asked, 'Where were you during the summer?' The Master replied, 'Bao Ci Temple in Hunan.' Yunmen asked, 'When did you leave there?' The Master replied, 'The twenty-fifth of August.' Yunmen said, 'I owe you three blows.' The next day, the Master went to Yunmen again and asked, 'Yesterday, I received three blows from you, Venerable. I don't know what my fault was.' Yunmen said, 'Rice bag! From Jiangxi to Hunan, just like that!' The Master had a great awakening upon hearing Yunmen's words, and then said, 'In the future, in a place where there are no people, I will not store a single grain of rice, nor plant a single vegetable. I will receive travelers from all directions, and completely remove their nails and wedges, throw away their greasy hats, and take off their smelly, tattered robes, so that they can be free and at ease, and be carefree monks. Wouldn't that be wonderful!' Yunmen said, 'Your body is as big as a coconut, yet you open such a big mouth!' The Master then bowed.
After residing in the temple, he ascended the hall to preach. North of Chu Mountain, south of the Han River. Strike the Dharma drum to gather Zen practitioners, and proclaim the lineage to clarify the way of the Patriarchs. If you use raising eyebrows, winking, raising fists, raising fingers, clearing your throat, and coughing, it's like a rag in the kitchen wiping a bowl. What are you saying? Do you understand? Even if you understand, it's just a monk's broken straw sandals. These blind men, these lacquer buckets, are all ghosts playing with spirits. Always like this, always not like this, like a toilet stick in the latrine. Using these to measure and uphold things from ancient times is all the work of demons, slandering the Mahayana, as different from you as heaven and earth. So, what principle do monks rely on to come out and speak to the assembly? (You) broken pots with broken legs, each put out a hand, what is valuable is that the lineage of the school is unbroken, and it also shows that there are people in the monastery. Is there? If not, Dongshan (Master Shou Chu Zong Hui referring to himself) will not spare his eyebrows and will go to argue. The matter of arguing is only before your eyes.
前。萬象森羅。乾坤大地。百千諸佛。日月星辰。地獄三途。起心動念。每日經歷。皆是諸德自己。何不向這裡體當尋覓看。驀然覷得。倜儻分明。不虛行腳。也自得個安樂田地。洞山此語。且作死馬醫。若據明眼衲僧。將草鞋驀口𡎺。還怪得他也無。怪即不怪。你道憑個什麼。捉得將來。腳跟下推尋。毫末參差。捶折你腳。莫粗心好。便下座 問列祖升堂。人天堅請。不昧宗乘。乞師指示。師曰。頭鬅鬠。耳卓朔。曰一句流通。人天聳耳。師曰。墨黲襕衫日裡曬。曰師唱誰家曲。宗風嗣阿誰。師曰。重言不當吃 問赤水求珠。猶是人間之寶。和云唱出。猶非格外之談。未審今日將何示人。師曰。夜聞祭鬼鼓。朝聽上灘歌 問言超象表青霄外。出語幽玄事若何。師曰。岸上行人聲有韻。船中漁父和不齊。曰幽玄事若何。師曰。鉤長線短 問從上來事。未有人當頭道得。請師當頭道。師曰。八十翁翁不拄杖 問聞師引出潭中意。直透青霄事若何。師曰。甲己之年丙作首。曰今日事若何。師曰。大好雪晴 問如何是佛。師曰。麻三斤 問海竭人亡時如何。師曰。大難得。曰便與么去時如何。師曰。云在青天水在瓶 問道本無言。如何理論。師曰。十里鼓 問如何是古佛心。師曰。巢知風。穴知雨 問牛頭未見四祖時如何。
師曰。楖𣗖木拄杖。曰見后如何。師曰。竇八布衫 問佛法兩字即不問。如何是從上來事。師曰。眼裡瞳人吹木笛 問百尺竿頭須進步。如何是進底步。師曰。炎里放木鵝 問如何是諸佛出身處。師曰。寒山不語拾得笑 問才生便死時如何。師曰。鍾馗解舞十八拍 問如何是正法眼。師曰。紙捻無油 問智不落千差。請即通不犯。師曰。蒸餅揾餳 問心未生時。法在什麼處。師曰。池中荷葉動。決定有魚行 問不當之言。請師不發。師曰。水流霧下。曰誠如是言。師曰。人無遠慮。必有近憂。曰與么則因地而倒。因地而起。師曰。不當之言不發 問佛及涅槃。併爲增語。理既如此。事又作么生。師曰。釋迦老子誠實之言 問如何是禪不禪。師曰。猢猻摘仙果。問諸上善人。皆說不二法門。維摩默然。意旨如何。師曰。無目不畫眉 問如何是學人入理之門。師曰。陽烏啼時西嶺上 問如何是學人本源。師曰。山高雲峻 問心非意想。道絕功勛。如何是心。師曰。燕子不入楚。曰如何是道。師曰。還我話頭來 問幻與非幻。未是學人極則處。如何是入理之談。師曰。八十翁翁牙不動 問見境不動時如何。師曰。眉長三尺二。曰如何是見境不動底事。師曰。鼻孔占卻三畝地 上堂。法鼓才動。大地全收。諸德在鼓聲里來往。
【現代漢語翻譯】 師父說：『楖𣗖木的拄杖』，問：『見到之後如何？』師父說：『竇八的粗布衫』。 問：『佛法兩字我不問，如何是從本來事？』師父說：『眼裡瞳人吹木笛』。 問：『百尺竿頭須進步，如何是進底步？』師父說：『炎里放木鵝』。 問：『如何是諸佛出身處？』師父說：『寒山（指寒山子，唐代詩僧）不語，拾得（指拾得，唐代僧人，寒山子的朋友）笑』。 問：『才生便死時如何？』師父說：『鍾馗（中國神話人物，能驅鬼逐邪）解舞十八拍』。 問：『如何是正法眼？』師父說：『紙捻無油』。 問：『智不落千差，請即通不犯。』師父說：『蒸餅蘸糖』。 問：『心未生時，法在什麼處？』師父說：『池中荷葉動，決定有魚行』。 問：『不當之言，請師不發。』師父說：『水流霧下。』問：『誠如是言。』師父說：『人無遠慮，必有近憂。』問：『與么則因地而倒，因地而起。』師父說：『不當之言不發』。 問：『佛及涅槃，併爲增語。理既如此，事又作么生？』師父說：『釋迦老子誠實之言』。 問：『如何是禪不禪？』師父說：『猢猻摘仙果』。 問：『諸上善人，皆說不二法門，維摩（指維摩詰，佛教在家菩薩的代表人物）默然，意旨如何？』師父說：『無目不畫眉』。 問：『如何是學人入理之門？』師父說：『陽烏啼時西嶺上』。 問：『如何是學人本源？』師父說：『山高雲峻』。 問：『心非意想，道絕功勛，如何是心？』師父說：『燕子不入楚』。問：『如何是道？』師父說：『還我話頭來』。 問：『幻與非幻，未是學人極則處，如何是入理之談？』師父說：『八十老翁牙不動』。 問：『見境不動時如何？』師父說：『眉長三尺二』。問：『如何是見境不動底事？』師父說：『鼻孔占卻三畝地』。 上堂。法鼓才動，大地全收，諸德在鼓聲里來往。
【English Translation】 The master said, 'A 楖𣗖 (a type of wood) wooden staff.' Someone asked, 'What about after seeing it?' The master said, 'Dou Ba's (a common name) coarse cloth shirt.' Someone asked, 'I won't ask about the two words 'Buddha-dharma'; what is the matter from the very beginning?' The master said, 'The pupils in the eyes play a wooden flute.' Someone asked, 'At the top of a hundred-foot pole, one must advance; what is the advancing step?' The master said, 'Releasing a wooden goose in the heat.' Someone asked, 'What is the birthplace of all Buddhas?' The master said, 'Hanshan (referring to Hanshanzi, a Tang Dynasty poet-monk) is silent, Shide (referring to Shide, a Tang Dynasty monk and friend of Hanshanzi) laughs.' Someone asked, 'What about when one is born and then dies immediately?' The master said, 'Zhong Kui (a figure in Chinese mythology, who can exorcise ghosts and evil spirits) knows how to dance the Eighteen Beats.' Someone asked, 'What is the Eye of the True Dharma?' The master said, 'A paper wick without oil.' Someone asked, 'Wisdom does not fall into a thousand differences; please speak directly without offense.' The master said, 'Steamed cake dipped in syrup.' Someone asked, 'When the mind has not yet arisen, where is the Dharma?' The master said, 'When the lotus leaves move in the pond, surely there are fish swimming.' Someone asked, 'Please do not utter inappropriate words, Master.' The master said, 'Water flows beneath the mist.' Someone asked, 'Indeed, that is true.' The master said, 'A person without distant worries will surely have immediate troubles.' Someone asked, 'In that case, one falls because of the ground and rises because of the ground.' The master said, 'Inappropriate words are not uttered.' Someone asked, 'Buddha and Nirvana are both additional words. Since the principle is like this, what about the matter?' The master said, 'The honest words of old Shakyamuni.' Someone asked, 'What is Chan (Zen) and not Chan?' The master said, 'A monkey picking immortal fruit.' Someone asked, 'All virtuous people speak of the non-dual Dharma gate; Vimalakirti (referring to Vimalakirti, a representative figure of Buddhist lay bodhisattvas) is silent; what is the meaning?' The master said, 'Without eyes, one cannot paint eyebrows.' Someone asked, 'What is the gate for a student to enter into principle?' The master said, 'When the sun crow crows, on the western ridge.' Someone asked, 'What is the original source of a student?' The master said, 'The mountain is high, and the clouds are steep.' Someone asked, 'The mind is not thought, and the Dao (the Way) transcends merit; what is the mind?' The master said, 'Swallows do not enter Chu (an ancient state in China).' Someone asked, 'What is the Dao?' The master said, 'Return my topic of conversation.' Someone asked, 'Illusion and non-illusion are not the ultimate place for a student; what is the talk of entering into principle?' The master said, 'An eighty-year-old man's teeth do not move.' Someone asked, 'What about when seeing a scene without being moved?' The master said, 'Eyebrows are three feet two inches long.' Someone asked, 'What is the matter of seeing a scene without being moved?' The master said, 'The nostrils occupy three acres of land.' Ascending the hall. As soon as the Dharma drum sounds, the entire earth is gathered in. All virtues come and go within the sound of the drum.
還知也無。對眾道看。若道不得。被洞山熱瞞 上堂。即心即佛。破執二疑。非心非佛。止宿草菴。且居門外。向上一路。千聖不傳。葛藤言語。作么生是衲僧分上事。良久曰。拈得出來。也是破草鞋 問天堂地獄。是什麼人居止。師曰。洞山 問如何是法身。師曰。穿靴水上行。曰莫便是否。師曰。水上烏龜頭赫赤 問作止任滅。猶是禪那之病。如何免得。師曰。梵僧不袒肩 問未問未答。如何商量。師曰。持缽不得。撲破缽盂 問金烏出海耀天地。與此光陰事若何。師曰。崑崙渡海夸珍寶。波斯門下騁須多 上堂。無邊剎境。自他不隔于毫端。洞山魚鼓聲動。延慶白馬鷲嶺谷隱師僧。盡隊隊入僧堂里吃飯。諸德識得幾個。對眾道看。若向這裡道得。即有可良善不無行腳。若道不得。閻老徴你草鞋錢有日在 問超佛越祖人難得。請師一句顯根源。師曰。裁衫錯卻領 問古寺清幽。如何辯主。師曰責。曰有何方便。得睹慈悲。師曰。焚香胡跪 問不斷佛種。請師一言。師曰。犯著太白星 問遍地黃金便與么用時如何。師曰。滿天列宿。白日下雨 上堂。諸德提將缽囊拄杖。千鄉萬里行腳。蓋為生死不明。要得達法悟道。到處豈無親覲尊宿善知識。若為你解粘去縛。道眼分明。甄別是非。堪為師匠。即便拗折拄杖。高掛
【現代漢語翻譯】 現代漢語譯本： 還知道嗎？給大家說說看。如果說不出來，就被洞山老和尚給騙了。上堂：即心即佛，是爲了破除執著和疑惑。非心非佛，是爲了安住在簡陋的草菴中。暫且住在門外，向上的一條路，歷代聖賢都不傳授。這些糾纏不清的言語，怎麼會是修行人的本分事呢？良久，說：拿出來，也是破草鞋。問：天堂地獄，是什麼人居住的地方？師父說：洞山。問：什麼是法身（Dharmakaya，佛的法性之身）？師父說：穿著靴子在水上行走。問：莫非就是這樣？師父說：水上的烏鴉，紅彤彤的。問：作止任滅，仍然是禪那（Dhyana，禪定）的毛病，如何才能避免？師父說：梵僧不袒露肩膀。問：未問未答，如何商量？師父說：拿著缽卻打碎了缽。問：金烏（太陽）從海中升起照耀天地，與此時的光陰有什麼關係？師父說：崑崙山（Kunlun Mountains，中國神話中的山）渡海誇耀珍寶，波斯（Persia，古代西亞國家）門下炫耀鬍鬚多。上堂：無邊的剎境（Buddha-field，佛土），自己和他人之間沒有絲毫間隔。洞山魚鼓的聲音響起，延慶（Yanqing，地名）白馬鷲嶺（White Horse Vulture Peak，地名）谷隱（Valley Hermitage，地名）的師僧，都成群結隊地進入僧堂里吃飯。各位，認識幾個？給大家說說看。如果在這裡說得出來，就還算善良，不枉修行。如果說不出來，閻王老子總有一天會找你收草鞋錢。問：超越佛祖的人難以得到，請師父用一句話來顯明根源。師父說：裁製衣衫卻裁錯了領子。問：古寺清幽，如何辨別主人？師父說：責問。問：有什麼方便，可以得見慈悲？師父說：焚香胡跪。問：不斷絕佛種，請師父說一句。師父說：冒犯了太白星（Venus，金星）。問：遍地黃金，如果這樣用時如何？師父說：滿天星辰，白天下雨。上堂：各位拿著缽囊拄杖，走遍千鄉萬里，是爲了生死不明，想要通達佛法，悟得真道。到處難道沒有親近尊宿善知識？如果為你解開束縛，道眼分明，辨別是非，堪為師匠，就應該拗斷拄杖，高高掛起。
【English Translation】 English version: Do you still know? Tell everyone. If you can't say it, you'll be deceived by old Dongshan. Ascending the hall: 'Mind is Buddha' is to break attachment and doubt. 'No-mind, no-Buddha' is to dwell in a simple hermitage. Staying outside the door for now, the upward path is not transmitted by the sages of all ages. How could these entangled words be the duty of a practitioner? After a long while, he said: 'Taking it out is also a broken straw sandal.' Asked: 'Where do heaven and hell reside?' The master said: 'Dongshan.' Asked: 'What is Dharmakaya (the body of the Buddha's Dharma nature)?' The master said: 'Walking on water wearing boots.' Asked: 'Is that so?' The master said: 'The crow on the water is bright red.' Asked: 'Acting, stopping, letting go, and annihilation are still the sickness of Dhyana (meditation). How can one avoid it?' The master said: 'A Brahmin monk does not bare his shoulders.' Asked: 'Before asking and before answering, how should we discuss?' The master said: 'Holding the bowl but breaking it.' Asked: 'The golden crow (sun) rises from the sea and illuminates heaven and earth. What is the relationship with this time?' The master said: 'Mount Kunlun (a mountain in Chinese mythology) crosses the sea to boast of treasures, and Persia (an ancient West Asian country) boasts of many beards.' Ascending the hall: 'The boundless Buddha-field (Buddha-land), there is no separation between oneself and others.' The sound of Dongshan's wooden fish drum resounds, and the monks of Yanqing (place name), White Horse Vulture Peak (place name), and Valley Hermitage (place name) all enter the monks' hall in groups to eat. How many do you recognize? Tell everyone. If you can say it here, you are still kind and not in vain of practice. If you can't say it, King Yama will one day ask you for straw sandal money. Asked: 'It is difficult to find someone who surpasses the Buddha and ancestors. Please, Master, use a sentence to reveal the source.' The master said: 'Cutting a shirt but cutting the collar wrong.' Asked: 'The ancient temple is quiet and secluded. How can one identify the master?' The master said: 'Question.' Asked: 'What convenience is there to see compassion?' The master said: 'Burn incense and kneel.' Asked: 'To not cut off the Buddha-seed, please say a word, Master.' The master said: 'Offending the planet Venus (Venus).' Asked: 'If there is gold everywhere, how should it be used?' The master said: 'Stars fill the sky, and it rains during the day.' Ascending the hall: 'Everyone carries their bowls and staffs, traveling thousands of miles, because they are unclear about life and death and want to understand the Dharma and realize the truth. Is there no close venerable good teacher everywhere? If they untie your bonds, have clear Dharma eyes, and distinguish right from wrong, they are worthy of being a teacher. Then you should break your staff and hang it high.'
缽囊。取個徹頭。莫愁不成辦。或若開口動舌。說向上向下。這邊那邊。玄會妙會。道出道入。君臣父子。明體明用。儘是謗般若。埋沒宗風。不識好惡尿床鬼子。帶累後人。無有了日。拽下繩床落。脊棒趁出三門。再教行腳。與伊為增上緣。也與示門出得氣。更向其中。叉手並腳。唱諾。撮他野狐涎唾。自肯自重云。得和尚為我揀為我說。得個安樂處。還睡覺也未。還灑灑也未。喚作病不遇良醫。誤服他毒藥。認得個驢鞍橋。喚作阿爺下頷。與你本分事。有什麼交涉。將知你一生行腳。只是踏破草鞋。始終成得個不唧𠺕漢。下去 問克己求真。是修行人之大錯。能辯邪正。猶乖道體。未審如何修證。師曰。六隻骰子一時赤 問不在內。不在外。不在中間。未審在什麼處。師曰。偏衫不蓋體 問如何是學人自己。師曰。親人不著便問。萬緣俱罷。六戶齊寧時如何。師曰。天晴不肯去。曰便與么去時如何。師曰。須待雨淋頭 問盡大地人來。如何指示。師曰。舌頭拄上腭 問請師出榍。師曰。七顛八倒 問心境未明時如何。師曰。吐舌至頂相 問大藏教是一場是非。學人親切請師道。師曰。有手不彈指 問天皇打典座意如何。師曰。吃酒不謝座 問如何是學人究竟事。師曰說。曰未審說個什麼。師曰。泥里撼樁 問如何
【現代漢語翻譯】 現代漢語譯本 缽囊（僧人所用的袋子）。要徹底領悟。不要擔心不能成功。如果開口說話，談論向上向下，這邊那邊，玄妙的理解，精微的領會，說道理的進入，君臣父子，明本體明作用，這些都是在誹謗般若（智慧），埋沒宗門風範。是不識好壞的尿床鬼，連累後人，沒有了結之日。拉下繩床，用脊杖趕出山門，再讓他去行腳，與他作為增上緣，也讓他示門出氣。更在其中，叉手並腳，唱喏。收集他的野狐涎唾，自己肯定自己，說：『得到和尚為我揀擇，為我解說，得到一個安樂處。』還沒睡覺嗎？還沒清醒嗎？這叫做病不遇良醫，誤服毒藥，認得驢鞍橋，叫做阿爺下頷。與你的本分事，有什麼關係？要知道你一生行腳，只是踏破草鞋，始終成不了不中用的人。下去！ 問：克制自己以求真，是修行人的大錯。能辨別邪正，仍然違背道體。不知道如何修證？ 師曰：六隻骰子一時赤。 問：不在內，不在外，不在中間，不知道在什麼地方？ 師曰：偏衫不蓋體。 問：如何是學人自己？ 師曰：親人不著便。 問：萬緣俱罷，六戶齊寧時如何？ 師曰：天晴不肯去。 曰：便與么去時如何？ 師曰：須待雨淋頭。 問：盡大地人來，如何指示？ 師曰：舌頭拄上腭。 問：請師出榍。 師曰：七顛八倒。 問：心境未明時如何？ 師曰：吐舌至頂相。 問：大藏教是一場是非，學人親切請師道。 師曰：有手不彈指。 問：天皇（唐朝年號，871-875）打典座意如何？ 師曰：吃酒不謝座。 問：如何是學人究竟事？ 師曰：說。 曰：未審說個什麼？ 師曰：泥里撼樁。 問：如何
【English Translation】 English version Bowl bag (a bag used by monks). Get a thorough understanding. Don't worry about not succeeding. If you open your mouth and talk about up and down, here and there, mysterious understanding, subtle comprehension, talking about the entry of reason, the relationship between ruler and subject, father and son, clarifying the essence and function, these are all slandering Prajna (wisdom), burying the style of the sect. They are bed-wetting ghosts who don't know good from bad, implicating future generations, with no end in sight. Pull down the rope bed, chase them out of the mountain gate with a spine stick, and let them go on pilgrimage again, giving them an opportunity for growth, and also letting them vent their anger at the gate. Furthermore, within it, they fold their hands and feet, and sing praises. Collecting their fox saliva, they affirm themselves, saying, 'I have been chosen and explained by the abbot, and I have found a place of peace.' Are you still not asleep? Are you still not awake? This is called being sick and not meeting a good doctor, mistakenly taking poison, recognizing a donkey saddle bridge, and calling it the father's chin. What does it have to do with your inherent affairs? Know that your whole life of pilgrimage is just wearing out straw sandals, and you will never become a useless person. Get out! Question: Restraining oneself to seek truth is a great mistake for practitioners. Being able to distinguish between right and wrong still violates the essence of the Tao. I don't know how to cultivate and realize? The master said: Six dice are all red at once. Question: Not inside, not outside, not in the middle, I don't know where it is? The master said: A partial shirt does not cover the body. Question: What is the student's own self? The master said: Relatives are not convenient. Question: When all causes cease and the six senses are at peace, what is it like? The master said: It's sunny but you don't want to go. Said: Then how about going like that? The master said: You must wait for the rain to soak your head. Question: When all the people in the world come, how do you instruct them? The master said: The tongue supports the palate. Question: Please, master, give an explanation. The master said: Seven upside down and eight backwards. Question: What if the mind and environment are not clear? The master said: Stick out your tongue to the top of your head. Question: The Tripitaka is a field of right and wrong, the student earnestly asks the master to speak. The master said: Having hands but not snapping fingers. Question: What is the meaning of Emperor Tenno (Tang Dynasty era, 871-875) hitting the director? The master said: Drinking wine without thanking the seat. Question: What is the student's ultimate matter? The master said: Speak. Said: I don't know what to say? The master said: Shaking a stake in the mud. Question: How
趣向。即得至理無差。師曰。垂鉤水上。曰與么則謬向途中枉施功。師曰。自知較一半 問但得本莫愁末。如何是學人本。師曰。草鞋無底 問如何是塵劫不昧底事。師曰。脫衣不渡水 問添一減一。理歸何所。師曰。三年一閏 問真修道人。不見世間過。未審世間有什麼過。師曰。兩非著緋。一人著皂 問煙雲不到處喚作什麼。師曰。燒錢不及時。曰與么則劃地作佛像去也。師曰。自屎不覺臭 問三身中。阿那身說法。師曰。親言出親口 問如何是說底口。師曰。還我話頭來 問如何是撥塵見佛底句。師曰。楚山頭上播紅旗 問心不是佛。智不是道。還有過也無。師曰。知他大小 問生死根源。請師指個入路。師曰。頭破額裂。曰學人不會。乞師指示。師曰。天上天下 問承古有言。天得一以清。地得一以寧。君王得一以治天下。衲僧得一時如何。師曰。五九四十五。太陽來入戶 問佛法禪道。是同是別。師曰。梳頭不洗面 問明月當空。如何鑑照。師曰。量之不足 問諸方盡在繩墨里。未審和尚此間如何。師曰。篙箭射須彌 問扶籬摸壁。時人盡知。諸佛正法眼。請師直指。師曰。夢裡打三更 問十二時中。行住坐臥。自省覺時如何。師曰。看人吃飯。曰爭奈樹影不斜何。師曰。親言出親口 問一法若有。毗盧墮
【現代漢語翻譯】 現代漢語譯本： 問：如何趣向（目標，方向）才能立即獲得真理而沒有偏差？ 師父說：『在水上垂釣。』 （僧人）說：『如果這樣，那就是方向錯誤，白費功夫。』 師父說：『自己知道（錯誤）還算好了一半。』 問：只要得到根本，就不愁末節。什麼是學人的根本？ 師父說：『草鞋沒有底。』 問：什麼是塵劫（極長的時間）中都不會被矇蔽的事？ 師父說：『脫了衣服不要過河。』 問：添一或減一，道理歸於何處？ 師父說：『三年一閏。』 問：真正修行的人，不見世間的過錯。請問世間有什麼過錯？ 師父說：『兩個不是官的人穿著紅袍，一個人穿著黑袍。』 問：煙雲都到達不了的地方，叫做什麼？ 師父說：『燒錢不及時。』 （僧人）說：『如果這樣，那就是在地上畫佛像了。』 師父說：『自己的屎不覺得臭。』 問：三身（佛的三種化身）中，哪一尊在說法？ 師父說：『親口說出親口的話。』 問：什麼是說的口？ 師父說：『還我話頭來。』 問：什麼是撥開塵土見到佛的句子？ 師父說：『楚山頭上播紅旗。』 問：心不是佛，智不是道，還有過錯嗎？ 師父說：『知道它的大小。』 問：生死根源，請師父指一條入路。 師父說：『頭破額裂。』 （僧人）說：『學人不會，請師父指示。』 師父說：『天上天下。』 問：承蒙古人有言，『天得一以清，地得一以寧，君王得一以治天下』，衲僧（和尚的謙稱）得一又如何？ 師父說：『五九四十五，太陽來入戶。』 問：佛法禪道，是相同還是不同？ 師父說：『梳頭不洗臉。』 問：明月當空，如何鑑照？ 師父說：『量之不足。』 問：諸方都在繩墨（規矩）里，請問和尚您這裡如何？ 師父說：『篙箭射須彌（山名，佛教宇宙觀中的中心）。』 問：扶著籬笆摸著墻壁，世人都知道。諸佛正法眼，請師父直接指示。 師父說：『夢裡打三更。』 問：十二時中，行住坐臥，自我反省覺悟時如何？ 師父說：『看人吃飯。』 （僧人）說：『奈何樹影不斜呢？』 師父說：『親口說出親口的話。』 問：一法若有，毗盧（佛名，意為遍一切處）墮落。 現代英語譯本： English version: Question: How should one proceed (趣向, qùxiàng, direction, aim) to immediately attain the ultimate truth without deviation? The Master said: 'Fishing on the water.' (The monk) said: 'If so, then it's a mistaken direction, wasting effort in vain.' The Master said: 'Knowing it yourself is already half the battle.' Question: If one obtains the root, there's no worry about the branches. What is the root for a student? The Master said: 'Straw sandals without a bottom.' Question: What is the matter that is never obscured throughout the kalpas (塵劫, chénjié, eons of time)? The Master said: 'Don't cross the river after taking off your clothes.' Question: Adding one or subtracting one, where does the principle return? The Master said: 'A leap year every three years.' Question: A true cultivator of the Way does not see the faults of the world. May I ask, what faults does the world have? The Master said: 'Two non-officials wearing scarlet robes, one person wearing black robes.' Question: What is it called where smoke and clouds cannot reach? The Master said: 'Burning money not in time.' (The monk) said: 'If so, then it's drawing a Buddha image on the ground.' The Master said: 'One doesn't smell the stench of one's own excrement.' Question: Among the three bodies (三身, sānshēn, Trikaya) of the Buddha, which one preaches the Dharma? The Master said: 'Personal words come from a personal mouth.' Question: What is the mouth that speaks? The Master said: 'Return the topic of conversation to me.' Question: What is the phrase for brushing away the dust and seeing the Buddha? The Master said: 'Planting red flags on the head of Mount Chu.' Question: If the mind is not the Buddha, and wisdom is not the Way, is there still fault? The Master said: 'Knowing its size.' Question: The root of birth and death, please Master, point out a path to enter. The Master said: 'Head broken and forehead cracked.' (The monk) said: 'This student doesn't understand, I beg the Master to instruct.' The Master said: 'Above the heavens and below the heavens.' Question: We have inherited the words of the ancients, 'Heaven obtains one and becomes clear, Earth obtains one and becomes peaceful, the King obtains one and governs the world.' What about a monk (衲僧, nàsēng, humble term for a monk) obtaining one? The Master said: 'Five nines are forty-five, the sun comes into the house.' Question: Are the Buddha-dharma and Chan (禪, Chán, Zen) the same or different? The Master said: 'Combing hair but not washing the face.' Question: The bright moon is in the sky, how does it illuminate? The Master said: 'Not enough to measure.' Question: All directions are within the compass and square, may I ask, what about this place of the Master? The Master said: 'Shooting Mount Sumeru (須彌, Xūmí, Mount Meru, the central mountain in Buddhist cosmology) with a punt pole arrow.' Question: Supporting the fence and touching the wall, everyone knows. The true Dharma eye of all Buddhas, please Master, directly point it out. The Master said: 'Beating the third watch in a dream.' Question: Within the twelve periods of the day, in walking, standing, sitting, and lying down, how is it when self-reflection and awakening occur? The Master said: 'Watching others eat.' (The monk) said: 'What to do if the shadow of the tree is not slanting?' The Master said: 'Personal words come from a personal mouth.' Question: If there is one dharma, Vairocana (毗盧, Pílú, Vairocana, a celestial Buddha who is often interpreted as the embodiment of emptiness) falls.
【English Translation】 English version: Question: How should one proceed (趣向, qùxiàng, direction, aim) to immediately attain the ultimate truth without deviation? The Master said: 'Fishing on the water.' (The monk) said: 'If so, then it's a mistaken direction, wasting effort in vain.' The Master said: 'Knowing it yourself is already half the battle.' Question: If one obtains the root, there's no worry about the branches. What is the root for a student? The Master said: 'Straw sandals without a bottom.' Question: What is the matter that is never obscured throughout the kalpas (塵劫, chénjié, eons of time)? The Master said: 'Don't cross the river after taking off your clothes.' Question: Adding one or subtracting one, where does the principle return? The Master said: 'A leap year every three years.' Question: A true cultivator of the Way does not see the faults of the world. May I ask, what faults does the world have? The Master said: 'Two non-officials wearing scarlet robes, one person wearing black robes.' Question: What is it called where smoke and clouds cannot reach? The Master said: 'Burning money not in time.' (The monk) said: 'If so, then it's drawing a Buddha image on the ground.' The Master said: 'One doesn't smell the stench of one's own excrement.' Question: Among the three bodies (三身, sānshēn, Trikaya) of the Buddha, which one preaches the Dharma? The Master said: 'Personal words come from a personal mouth.' Question: What is the mouth that speaks? The Master said: 'Return the topic of conversation to me.' Question: What is the phrase for brushing away the dust and seeing the Buddha? The Master said: 'Planting red flags on the head of Mount Chu.' Question: If the mind is not the Buddha, and wisdom is not the Way, is there still fault? The Master said: 'Knowing its size.' Question: The root of birth and death, please Master, point out a path to enter. The Master said: 'Head broken and forehead cracked.' (The monk) said: 'This student doesn't understand, I beg the Master to instruct.' The Master said: 'Above the heavens and below the heavens.' Question: We have inherited the words of the ancients, 'Heaven obtains one and becomes clear, Earth obtains one and becomes peaceful, the King obtains one and governs the world.' What about a monk (衲僧, nàsēng, humble term for a monk) obtaining one? The Master said: 'Five nines are forty-five, the sun comes into the house.' Question: Are the Buddha-dharma and Chan (禪, Chán, Zen) the same or different? The Master said: 'Combing hair but not washing the face.' Question: The bright moon is in the sky, how does it illuminate? The Master said: 'Not enough to measure.' Question: All directions are within the compass and square, may I ask, what about this place of the Master? The Master said: 'Shooting Mount Sumeru (須彌, Xūmí, Mount Meru, the central mountain in Buddhist cosmology) with a punt pole arrow.' Question: Supporting the fence and touching the wall, everyone knows. The true Dharma eye of all Buddhas, please Master, directly point it out. The Master said: 'Beating the third watch in a dream.' Question: Within the twelve periods of the day, in walking, standing, sitting, and lying down, how is it when self-reflection and awakening occur? The Master said: 'Watching others eat.' (The monk) said: 'What to do if the shadow of the tree is not slanting?' The Master said: 'Personal words come from a personal mouth.' Question: If there is one dharma, Vairocana (毗盧, Pílú, Vairocana, a celestial Buddha who is often interpreted as the embodiment of emptiness) falls.
在凡夫。萬法若無。普賢失其境界。未審如何即是。師曰。眼裡瞳人筑氣毬 問森羅及萬象。皆從一法所印。如何是一法。師曰。要你眼作什麼。曰還許學人受用也無。師曰。可惜許 問金鍮現前。請師辯。師曰。兩腳蝦蟆吞卻月 問的言無證時如何。師曰。牙疼灸左耳。曰甘苦常言。師曰。聽事不真。喚鐘作甕 問如何是不歷巨海獲驪珠底人。師曰。四手八臂 問久昧衣珠。請師指示。師曰。磁石不攝針 問彎彎似月。廓落三星。西土即無。此間事如何。師曰。東南西北 問十二時中。如何得與道相應去。師曰。拈東摸西 問從上宗乘。請師垂示。師曰。老鴉線斷 問一念未生。為什麼不見自己。師曰。劃地成牢 問盡未來際。遍法界中。盡此一句時如何。師曰。有錢千里通。無錢隔壁聾 上堂。還丹一顆。點鐵成金。至理一言。轉凡成聖。世間法亦復如是。洞山且問諸德。作么生是轉凡成聖底道理。試對眾道看。雖然不出頭。肚裡道了也。作么生是轉凡成聖底道理。且道。轉個什麼。莫瞌睡作么生。莫是一喝一棒么。如此見解。是街頭巷尾。打鐵磬輪。木槵數珠。念喝啰怛那行者輩見解。在你衲僧家。合作么生。須是具眼方能辯邪正。莫只與么過。諸德。時不待人。切須努力。睡一覺起來。看取是什麼道理。久立
珍重 問不與萬法為侶底人。還有向上事也無。師曰。道士頭戴冠 問如何是佛。師曰。灼然諦當 問如何是三寶。師曰。商量不下 問如何是清凈法身。師曰。醬甕里蛆兒 問一箭便中時如何。師曰過。曰過在什麼處。師曰著 宋太宗太平興國辛巳。賜徽號紫伽黎。特旌異之。住山四十年。道遍天下。淳化庚寅七月。無疾跏趺而化。閱世八十有一。坐夏六十有五。塔于本山之左隴。
洪州泐潭道謙禪師
僧問。如何是泐潭家風。師曰。阇黎到來幾日也 問但有纖毫即是塵。不有時作么生。師以手掩兩目 問當陽舉唱。誰是聞者。師曰。老僧不患耳聾 問悟本無門。如何得入。師曰。阿誰教汝恁么問。
金陵奉先深禪師
江南國主請開堂。才升座。維那白槌曰。法筵龍象眾。當觀第一義。師便曰。果然不識鈍置殺人。時有僧出問。如何是第一義。師曰。賴遇適來道了也。曰如何領會。師曰。速禮三拜。復曰。大眾且道。鈍置落在阿誰分上 師同清涼明。在眾時。聞僧問法眼。如何是色。眼豎起拂子。或曰雞冠花。或曰貼肉汗衫。三人特往請益。問曰。承聞和尚有三種色語。是否。眼曰是。師曰。鷂子過新羅。便歸眾。時李王在座下不肯。乃白法眼曰。寡人來日致茶筵。請二人重新問話。明日
【現代漢語翻譯】 現代漢語譯本 珍重問：『不與萬法為侶』的人，還有向上追求的更高境界嗎？師父說：『道士頭戴冠。』 問：什麼是佛？師父說：『非常明確而真實。』 問：什麼是三寶（佛、法、僧）？師父說：『難以商量衡量。』 問：什麼是清凈法身（佛的純凈本質）？師父說：『醬缸里的蛆蟲。』 問：一箭射中目標時如何？師父說：『過了。』問：過在什麼地方？師父說：『著（中）。』 宋太宗太平興國辛巳年（981年），賜予徽號『紫伽黎』，特別表彰他的與衆不同。住山四十年，聲名傳遍天下。淳化庚寅年（990年）七月，無疾而終，跏趺坐化。享年八十一歲，坐禪六十五個夏季。塔葬在本山左側的山坡上。
洪州泐潭道謙禪師
僧人問：什麼是泐潭的家風？師父說：『你這個阇黎（出家男子）來這裡幾天了？』 問：『但有纖毫即是塵』，沒有的時候又是什麼樣子？師父用手遮住雙眼。 問：當陽（指禪宗直指人心的教法）舉唱，誰是聽聞者？師父說：『老僧不擔心耳聾。』 問：悟本無門，如何才能進入？師父說：『是誰教你這樣問的？』
金陵奉先深禪師
江南國主請他開堂說法。剛升座，維那（寺院中負責維持秩序的僧人）敲槌說：『法筵龍象眾，當觀第一義。』師父便說：『果然不識，鈍置殺人。』當時有個僧人出來問：什麼是第一義？師父說：『幸虧剛才已經說過了。』問：如何領會？師父說：『快禮拜三次。』又說：『大眾且說，鈍置落在誰的頭上？』 師父和清涼明，在寺院大眾中時，聽到僧人問法眼禪師：什麼是色（物質現象）？法眼禪師豎起拂子（禪宗常用的法器）。有人說是雞冠花，有人說是貼身汗衫。他們三人特地前去請教，問道：聽說和尚有三種關於色的說法，是這樣嗎？法眼禪師說是。師父說：『鷂子過新羅（古國名，此處比喻迅速），』便回到大眾中。當時李王在座下不肯罷休，於是稟告法眼禪師說：『寡人明日設茶宴，請這二人重新問話。』明日
【English Translation】 English version Zhenzhong asked: 'The person who does not associate with the myriad dharmas (all phenomena), is there still something to strive for?' The master said: 'A Taoist wears a crown on his head.' Asked: 'What is Buddha?' The master said: 'Absolutely clear and true.' Asked: 'What are the Three Jewels (Buddha, Dharma, Sangha)?' The master said: 'Difficult to discuss and measure.' Asked: 'What is the pure Dharma body (the pure essence of the Buddha)?' The master said: 'Maggots in a soy sauce jar.' Asked: 'What is it like when an arrow hits the target?' The master said: 'Passed.' Asked: 'Where is the passing?' The master said: 'Hit (the mark).' In the Xin Si year (981 AD) of the Taiping Xingguo reign of Emperor Taizong of Song, he was granted the honorary title 'Purple Kasaya', specially recognizing his uniqueness. He lived on the mountain for forty years, and his reputation spread throughout the world. In the Gengyin year (990 AD) of the Chunhua reign, he passed away without illness, sitting in full lotus posture. He lived to be eighty-one years old and spent sixty-five summers in meditation. His stupa (burial pagoda) is located on the left slope of the mountain.
Chan Master Daoqian of Letan Temple in Hongzhou
A monk asked: 'What is the family style of Letan?' The master said: 'How many days has this Shami (novice monk) been here?' Asked: 'If there is even a tiny bit, it is dust; what is it like when there is nothing?' The master covered his eyes with his hands. Asked: 'When the teaching is proclaimed directly (referring to the direct pointing teaching of Zen), who is the listener?' The master said: 'This old monk is not worried about being deaf.' Asked: 'Enlightenment has no gate; how can one enter?' The master said: 'Who taught you to ask like that?'
Chan Master Shen of Fengxian Temple in Jinling
The ruler of Jiangnan invited him to give a Dharma talk. As soon as he ascended the seat, the director (the monk in charge of maintaining order in the temple) struck the gavel and said: 'The Dharma assembly is filled with dragon elephants (great beings); one should contemplate the First Principle.' The master then said: 'Indeed, not recognizing it, dulling and killing people.' At that time, a monk came out and asked: 'What is the First Principle?' The master said: 'Fortunately, it was just said.' Asked: 'How should one understand it?' The master said: 'Quickly bow three times.' He also said: 'Everyone, tell me, on whose head does the dulling fall?' The master and Qingliang Ming, when they were among the temple assembly, heard a monk ask Chan Master Fayan: 'What is form (material phenomena)?' Chan Master Fayan raised his whisk (a ritual object commonly used in Zen). Someone said it was a cockscomb flower, someone said it was an undershirt. The three of them specially went to ask for instruction, asking: 'We heard that the master has three kinds of sayings about form; is that so?' Chan Master Fayan said yes. The master said: 'A hawk passes over Silla (an ancient kingdom, used here as a metaphor for speed),' and returned to the assembly. At that time, King Li was sitting below and refused to give up, so he reported to Chan Master Fayan: 'I will host a tea banquet tomorrow and invite these two to ask questions again.' Tomorrow
茶罷。備彩一箱劍一口。謂二師曰。上座若問話得是。奉賞雜彩一箱。若問不是。祇賜一劍。法眼升座。師復出問。今日奉敕問話。師還許也無。眼曰許。師曰。鷂子過新羅。捧彩便行。大眾一時散去。時法燈作維那。乃鳴鐘集眾。僧堂前勘師。眾集。燈問。承聞二上座久在雲門。有甚奇特因緣。舉一兩則來。商量看。師曰。古人道。白鷺下田千點雪。黃鶯上樹一枝花。維那作么生商量。燈擬議。師打一座具。便歸眾 師同清涼明。到淮河。見人牽網。有魚從網透出。師曰。明兄俊哉。一似個衲僧相似。明曰。雖然如此。爭如當初不撞入網羅好。師曰。明兄。你欠悟在。明至中夜方省。
隨州雙泉郁禪師
僧問。如何是第一句。師曰。回頭終不顧。曰如何是第二句。師曰。未語先分付。曰如何是第三句。師曰。連根猶帶苦 上堂。初祖不虛傳。二祖不虛受。彼彼大丈夫。因甚麼到恁么地。便下座 后住舒州海會。僧問。如何是舒州境。師曰。浣水逆流山露骨。曰如何是境中人。師曰。地有毒蛇沙有虱。
韶州披雲智寂禪師
僧問。如何是披雲境。師曰。白日沒閑人 問如何是不遷義。師曰。山高不礙白雲飛 問以字不成。八字不是。未審是甚麼字。師曰。聽老僧一偈。以字不是八不成。森羅
【現代漢語翻譯】 現代漢語譯本 茶罷，備好一箱綵綢和一口劍，對兩位禪師說：『上座如果回答問題正確，就奉上彩綢一箱作為賞賜；如果回答不正確，就賜予一劍。』法眼禪師升座，禪師再次出來問道：『今日奉皇帝的命令來問話，禪師您允許嗎？』法眼禪師說：『允許。』禪師說：『鷂子飛過新羅（古代朝鮮國名）。』說完捧著綵綢就走了，大眾一時都散去了。當時法燈禪師擔任維那（寺院中負責僧眾事務的僧職），於是鳴鐘召集大眾，在僧堂前責問禪師。大眾聚集后，法燈禪師問道：『聽說兩位上座在雲門寺很久了，有什麼奇特的因緣，舉出一兩則來，商量看看。』禪師說：『古人道：白鷺飛下田野，像是千點白雪；黃鶯飛上樹梢，像是開了一枝鮮花。維那您打算怎麼商量？』法燈禪師猶豫不決，禪師用坐具打了他一下，便回到僧眾中。 禪師與清涼明禪師一同來到淮河，看見有人在拉網，有魚從網中逃脫。禪師說：『明兄真俊啊，很像個衲僧（指僧人）的樣子。』明禪師說：『雖然如此，不如當初不撞入網羅好。』禪師說：『明兄，你還欠缺領悟啊。』明禪師到半夜才醒悟。
隨州雙泉郁禪師
有僧人問道：『如何是第一句？』禪師說：『回頭終不顧。』僧人問：『如何是第二句？』禪師說：『未語先分付。』僧人問：『如何是第三句？』禪師說：『連根猶帶苦。』禪師上堂說法：『初祖（達摩）沒有虛傳，二祖（慧可）沒有虛受。他們都是大丈夫，因什麼到了那種地步？』說完便下座。後來禪師住在舒州海會寺，有僧人問道：『如何是舒州的境界？』禪師說：『浣水倒流，山露出骨。』僧人問：『如何是境界中的人？』禪師說：『地有毒蛇，沙有虱。』
韶州披雲智寂禪師
有僧人問道：『如何是披雲的境界？』禪師說：『白日裡沒有閑人。』問：『如何是不遷的意義？』禪師說：『山高不礙白雲飛。』問：『「以」字不成，「八」字不是，不知道是什麼字？』禪師說：『聽老僧一偈：以字不是八不成，森羅（指宇宙萬物）
【English Translation】 English version After tea, he prepared a box of colorful silks and a sword, and said to the two masters, 'If the senior monk answers the question correctly, I will offer this box of colorful silks as a reward; if he answers incorrectly, I will present this sword.' Fayan (Dharma Eye) ascended the seat, and the master came out again and asked, 'Today, I am ordered by the emperor to ask questions. Do you allow it, Master?' Fayan said, 'I allow it.' The master said, 'A hawk flies over Silla (ancient Korean kingdom).' Then he left with the colorful silks, and the crowd dispersed at once. At that time, Faden (Dharma Lamp) was serving as the Vina (monk in charge of monastic affairs), so he rang the bell to gather the assembly and questioned the master in front of the monks' hall. After the assembly gathered, Faden asked, 'I have heard that the two senior monks have been at Yunmen (Cloud Gate) Temple for a long time. What are some special causes and conditions? Please give one or two examples for us to discuss.' The master said, 'The ancients said: White egrets descend to the fields like a thousand points of snow; yellow orioles perch on the branches like a single flower. How do you, Vina, intend to discuss this?' Faden hesitated, and the master struck him with his seat cushion and returned to the assembly. The master and Qingliang Ming (Clear Cool Bright) Zen master went to the Huai River and saw people pulling nets. A fish escaped from the net. The master said, 'Brother Ming is truly clever, just like a mendicant monk.' Ming Zen master said, 'Even so, it would be better not to have entered the net in the first place.' The master said, 'Brother Ming, you are still lacking in enlightenment.' Ming Zen master awakened in the middle of the night.
Zen Master Yu of Shuangquan (Double Spring) in Suizhou
A monk asked, 'What is the first phrase?' The master said, 'Turning back, never looking back.' The monk asked, 'What is the second phrase?' The master said, 'Delivered before speaking.' The monk asked, 'What is the third phrase?' The master said, 'Even with the roots, still carrying bitterness.' The master ascended the hall and said, 'The First Ancestor (Bodhidharma) did not transmit in vain, the Second Ancestor (Huike) did not receive in vain. They are all great men, but why did they reach such a state?' Then he descended from the seat. Later, the master resided at Haihui (Sea Assembly) Temple in Shuzhou. A monk asked, 'What is the realm of Shuzhou?' The master said, 'Washing water flows upstream, the mountain reveals its bones.' The monk asked, 'What are the people in the realm?' The master said, 'The ground has poisonous snakes, the sand has fleas.'
Zen Master Zhiji (Wisdom Stillness) of Piyun (Veiling Clouds) in Shaozhou
A monk asked, 'What is the realm of Piyun?' The master said, 'There are no idle people in broad daylight.' Asked, 'What is the meaning of non-movement?' The master said, 'High mountains do not hinder white clouds from flying.' Asked, 'The character 'yi' (以) is not complete, the character 'ba' (八) is not correct, what character is it?' The master said, 'Listen to an ode from this old monk: The character 'yi' is not 'ba' incomplete, senluo (multitude of things) '
萬象此中明。直饒巧說千般妙。不是謳阿不是經 問如何是色空。師曰。拾取落花生舊枝 問如何是一塵。師曰。滿目是青山 問如何是毗盧藏中有大經卷。師曰。拈不得。曰為甚拈不得。師曰。特地卻成愁。
韶州舜峰義韶禪師
僧問。正法無言時如何。師曰言。曰學人不會。乞師端的。師曰。兩重公案。曰豈無方便。師曰。無禮難容 問祖意教意。是同是別。師曰。日出東方月落西 僧正到方丈曰。方丈得恁么黑。師曰。老鼠窟。正曰。放貓兒入好。師曰。試放看。正無對。師拊掌笑 師與老宿渡江次。師取錢與渡子。宿曰。囊中若有青銅片。師揖曰。長老莫笑。
南嶽般若寺啟柔禪師
僧問。西天以蠟人為驗。此土如何。師曰。新羅人草鞋 問如何是千聖同歸底道理。師曰。未達苦空境。無人不嘆嗟 上堂。眾聞板聲集。師因示偈曰。妙哉三下板。知識盡來參。既善分時節。吾今不再三。便下座。
潞府妙勝臻禪師
僧問。金粟如來。為甚麼卻降釋迦會裡。師曰。香山南。雪山北。曰南贍部洲事又作么生。師曰。黃河水急浪花粗 問如何是向上一路。師曰。一條濟水貫新羅。
清涼智明禪師
江南主請上堂。僧問。凡有言句。盡落方便。不落方便。請師速道
【現代漢語翻譯】 現代漢語譯本 萬象都在其中顯明。縱然你巧妙地說出千萬種玄妙，也不是謳歌，也不是經典。問：什麼是色空（rūpa-śūnyatā, 色即是空，空即是色）？ 禪師說：『撿起掉落的花生舊枝。』 問：什麼是『一塵』（eka-rajas, 極微小的東西，比喻微小的煩惱或事物）？ 禪師說：『滿眼都是青山。』 問：什麼是毗盧藏（Vairocana-garbha, 毗盧遮那佛的法身所藏的教法）中的大經卷？ 禪師說：『拿不起來。』 問：為什麼拿不起來？ 禪師說：『特意去拿反而成了煩惱。』
韶州舜峰義韶禪師
有僧人問：正法（sad-dharma, 正確的佛法）無言時如何？ 禪師說：『言說。』 僧人說：『學人不能領會，請禪師明示。』 禪師說：『兩重公案（kōan, 禪宗用語，指難以理解的禪語或問題）。』 僧人說：『難道沒有方便之法嗎？』 禪師說：『無禮難以容忍。』 問：祖意（達摩祖師的禪意）和教意（佛教的教義）是相同還是不同？ 禪師說：『日出東方，月落西方。』 一僧人走到方丈室說：『方丈室竟然這麼黑。』 禪師說：『老鼠洞。』 僧人說：『放貓進去就好。』 禪師說：『你試試放。』 僧人無言以對。 禪師拍手大笑。 禪師與一位老修行者一同渡江，禪師拿錢給船伕。 老修行者說：『囊中如果還有青銅片。』 禪師作揖說：『長老不要見笑。』
南嶽般若寺啟柔禪師
有僧人問：西天（印度）用蠟人來驗證，此地（中國）如何驗證？ 禪師說：『新羅人穿草鞋。』 問：什麼是千聖（過去、現在、未來一切聖人）同歸的道理？ 禪師說：『未達到苦空之境，無人不嘆息。』 禪師上堂說法，眾人聽到打板聲聚集。 禪師因此示偈說：『妙哉三下板，知識都來參。 既善於分時節，吾今不再三。』 隨即下座。
潞府妙勝臻禪師
有僧人問：金粟如來（Kanakamuni, 過去七佛之一），為什麼卻降臨到釋迦（Śākyamuni, 釋迦摩尼佛）的法會裡？ 禪師說：『香山南，雪山北。』 僧人說：『南贍部洲（Jambudvīpa, 我們所居住的世界）的事情又怎麼樣呢？』 禪師說：『黃河水急浪花粗。』 問：如何是向上一路？ 禪師說：『一條濟水貫新羅。』
清涼智明禪師
江南的統治者請禪師上堂說法。 僧人問：凡是言語語句，都落入方便之說，不落入方便之說，請禪師快說！
【English Translation】 English version All phenomena are clear within this. Even if you skillfully speak of a thousand kinds of wonders, it is neither a eulogy nor a scripture. Question: What is rūpa-śūnyatā (form is emptiness, emptiness is form)? The Master said: 'Pick up the old branch of a fallen peanut.' Question: What is 'eka-rajas' (a mote of dust, a metaphor for tiny afflictions or things)? The Master said: 'The eyes are full of green mountains.' Question: What is the great scripture within the Vairocana-garbha (the treasury of teachings of the Dharma body of Vairocana Buddha)? The Master said: 'Cannot be picked up.' Question: Why can't it be picked up? The Master said: 'Intentionally trying to pick it up only creates sorrow.'
Zen Master Yishao of Shunfeng in Shaozhou
A monk asked: What is it like when the True Dharma (sad-dharma, the correct Buddhist Dharma) is without words? The Master said: 'Words.' The monk said: 'This student does not understand, I beg the Master to explain clearly.' The Master said: 'A double kōan (a paradoxical anecdote or riddle, used in Zen Buddhism to demonstrate the inadequacy of logical reasoning).' The monk said: 'Is there no expedient means?' The Master said: 'Rudeness is hard to tolerate.' Question: Are the meaning of the Patriarch (Bodhidharma's Zen intent) and the meaning of the teachings (Buddhist doctrines) the same or different? The Master said: 'The sun rises in the east, the moon sets in the west.' A monk arrived at the abbot's room and said: 'The abbot's room is so dark.' The Master said: 'A rat's nest.' The monk said: 'It would be good to let a cat in.' The Master said: 'Try letting one in.' The monk was speechless. The Master clapped his hands and laughed. The Master and an old practitioner were crossing a river. The Master took out money to give to the ferryman. The old practitioner said: 'If there are still bronze coins in the bag.' The Master bowed and said: 'Elder, please don't laugh.'
Zen Master Qirou of Prajna Temple in Nanyue
A monk asked: The Western Heaven (India) uses wax figures to verify, how is it verified here (China)? The Master said: 'People from Silla wearing straw sandals.' Question: What is the principle to which all the sages (all past, present, and future sages) return? The Master said: 'Without reaching the realm of suffering and emptiness, no one does not sigh.' The Master ascended the Dharma hall, and the assembly gathered upon hearing the sound of the board. The Master then showed a verse, saying: 'Wonderful, the three strikes of the board, all the knowledgeable come to participate. Since you are good at distinguishing the seasons, I will not repeat it a third time.' Then he descended the seat.
Zen Master Miaosheng Zhen of Lu Prefecture
A monk asked: Why did Kanakamuni Tathagata (one of the Seven Buddhas of the Past) descend into the assembly of Śākyamuni (Śākyamuni Buddha)? The Master said: 'South of Fragrant Mountain, north of Snowy Mountain.' The monk said: 'What about the affairs of Jambudvīpa (the world we live in)?' The Master said: 'The Yellow River's water is rapid, and the waves are rough.' Question: What is the upward path? The Master said: 'A Jishui River runs through Silla.'
Zen Master Zhiming of Qingliang
The ruler of Jiangnan invited the Master to ascend the Dharma hall to preach. A monk asked: All words and phrases fall into expedient means, if they do not fall into expedient means, please Master speak quickly!
。師曰。國主在此。不敢無禮。
潭州南臺道遵法雲禪師
上堂。從上宗乘。合作么生提綱。合作么生言論。佛法兩字當得么。真如解脫當得么。雖然如是。細不通風。大通車馬。若約理化門中。一言才起。震動乾坤。山河大地。海晏河清。三世諸佛。說法現前。於此明得。古佛殿前同登彼岸。無事珍重 問如何是祖師西來意。師曰。下坡不走 問牛頭未見四祖時如何。師曰。著衣吃飯。曰見后如何。師曰。缽盂掛壁上 問如何是真如舍一切。師曰分明。曰為甚麼有利鈍。師曰。四天打鼓。樓上擊鐘 問如何是南臺境。師曰。金剛手指天 問如何是色空。師曰。道士著真紅 問十二時中。時時不離時如何。師曰。諦。
五燈全書卷第三十一 卍新續藏第 81 冊 No. 1571 五燈全書(第1卷-第33卷)
五燈全書卷第三十二
京都聖感禪寺住持(臣)僧 (超永) 編輯
京都古華嚴寺住持(臣)僧 (超揆) 較閱 進呈
雲門宗
南嶽下七世
雲門偃禪師法嗣
韶州雙峰竟欽禪師
益州人。開堂日。雲門躬臨證明。僧問。如何是佛法大意。師曰。日出方知天下朗。無油那點佛前燈 問如何是雙峰境。師
【現代漢語翻譯】 師父說：『國主（皇帝）在此，不敢不講禮儀。』
潭州（今湖南長沙）南臺道遵法雲禪師
上堂開示：『從上古以來宗門的傳承，應該如何提綱挈領？應該如何言語論述？佛法這兩個字能夠概括嗎？真如（事物的本性）解脫（脫離束縛）能夠概括嗎？雖然是這樣，細微之處不通風，廣闊之處能通行車馬。如果從理化門中來說，一句話才說出來，就能震動乾坤，山河大地，海晏河清。三世（過去、現在、未來）諸佛，說法就在眼前。如果能明白這個道理，就能在古佛殿前一同登上彼岸。沒有什麼事，各自珍重。』有人問：『什麼是祖師西來意（達摩祖師從西方來到中國的真正目的）？』師父說：『下坡路不走。』有人問：『牛頭（法融禪師）未見四祖（道信禪師）時如何？』師父說：『穿衣吃飯。』那人說：『見后如何？』師父說：『缽盂掛在墻壁上。』有人問：『如何是真如舍一切？』師父說：『分明。』那人說：『為什麼有利鈍（根性有利有鈍）？』師父說：『四天（四大天王所居之天）打鼓，樓上敲鐘。』有人問：『如何是南臺境？』師父說：『金剛手指天。』有人問：『如何是色空（色即是空）？』師父說：『道士穿著真紅的衣服。』有人問：『十二時中，時時刻刻不離時，如何？』師父說：『諦（仔細聽）。』
《五燈全書》卷第三十一 卍新續藏第 81 冊 No. 1571 《五燈全書》(第1卷-第33卷)
《五燈全書》卷第三十二
京都聖感禪寺住持(臣)僧 (超永) 編輯
京都古華嚴寺住持(臣)僧 (超揆) 較閱 進呈
雲門宗
南嶽下七世
雲門偃禪師法嗣
韶州雙峰竟欽禪師
益州人。開堂之日，雲門禪師親自來證明。有僧人問：『如何是佛法大意？』師父說：『日出才知道天下明朗，沒有油怎麼點佛前的燈？』有人問：『如何是雙峰境？』師父
【English Translation】 The master said, 'The ruler of the country (the emperor) is here, I dare not be impolite.'
Chan Master Daozun of Nantai in Tanzhou (present-day Changsha, Hunan)
Ascending the hall: 'From the ancient times of the lineage, how should we grasp the key points? How should we speak and discuss? Can the two words 'Buddha-dharma' encompass it? Can 'Tathata (the true nature of things) liberation (freedom from bondage)' encompass it? Although it is like this, no wind can pass through the subtle, and carriages and horses can pass through the vast. If speaking from the perspective of the principle of transformation, the moment a word is spoken, it can shake the universe, mountains, rivers, and the earth, bringing peace to the seas and clarity to the rivers. The Buddhas of the three times (past, present, and future) are present, expounding the Dharma. If you can understand this, you can ascend to the other shore together in front of the ancient Buddha hall. There is nothing to be concerned about, cherish this.' Someone asked, 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's true purpose in coming to China from the West)?' The master said, 'Do not walk downhill.' Someone asked, 'What was Niu-tou (Chan Master Farong) like before he met the Fourth Patriarch (Chan Master Daoxin)?' The master said, 'Wearing clothes and eating food.' The person said, 'What was he like after meeting him?' The master said, 'The alms bowl is hanging on the wall.' Someone asked, 'What is Tathata (the true nature of things) relinquishing everything?' The master said, 'Clear.' The person said, 'Why are there sharp and dull (faculties are sharp and dull)?' The master said, 'The Four Heavens (the heavens where the Four Heavenly Kings reside) beat drums, and the upstairs strikes bells.' Someone asked, 'What is the realm of Nantai?' The master said, 'The Vajra (diamond) finger points to the sky.' Someone asked, 'What is form and emptiness (form is emptiness)?' The master said, 'A Taoist wears true red clothes.' Someone asked, 'Within the twelve periods of time, how is it that one is always not apart from time?' The master said, 'Listen carefully.'
Complete Book of the Five Lamps, Volume 31 卍 New Continued Collection, Volume 81, No. 1571, Complete Book of the Five Lamps (Volumes 1-33)
Complete Book of the Five Lamps, Volume 32
Monk (Chen) Chao Yong, Abbot of Shenggan Chan Temple in Kyoto, edited.
Monk (Chen) Chao Kui, Abbot of Gu Huayan Temple in Kyoto, reviewed and presented.
Yunmen School
Seventh Generation under Nanyue
Dharma Successor of Chan Master Yunmen Yan
Chan Master Jingqin of Shuangfeng in Shaozhou
A person from Yizhou. On the day of his opening the hall, Chan Master Yunmen personally came to certify. A monk asked, 'What is the great meaning of the Buddha-dharma?' The master said, 'Only when the sun rises do you know that the world is bright; how can you light the lamp before the Buddha without oil?' Someone asked, 'What is the realm of Shuangfeng?' The master
曰。夜聽水流庵后竹。晝看云起面前山 問如何是和尚為人一句。師曰。因風吹火 上堂。進一步則迷理。退一步則失事。饒你一向兀然去。又同無情。僧問。如何得不同無情去。師曰。動轉施為。曰如何得不迷理失事去。師曰。進一步。退一步。僧作禮。師曰。向來有人恁么會。老僧不肯伊。曰請師直指。師便打出 問如何是正法眼。師曰。山河大地 問如何是法王劍。師曰。鉛刀徒逞不若龍泉。曰用者如何。師曰。藏鋒猶不許。露刃更何堪 問賓頭盧應供。四天下還得遍也無。師曰。如月入水 問如何是用而不雜。師曰。明月堂前垂玉露。水晶殿里璨真珠 有行者問。某甲遇賊來時。若殺即違佛教。不殺又違王敕。未審師意如何。師曰。官不容針。私通車馬 廣主劉氏。嘗親問法要。錫慧真廣悟號。宋太宗太平興國丁丑三月。告門人曰。吾不久去世。汝可就山頂預修墳塔。五月十三日告工畢。師曰。後日子時行矣。及期。會雲門爽溫門舜峰等七人夜話。侍者報三更也。師索香焚之。合掌而逝。閱世六十有八。夏四十八。
韶州資福詮禪師
僧問。不問宗乘。請師心印。師曰。不答這話。曰為甚麼不答。師曰。不副前言 問覿面難逢處。如何顧鑒咦。乞師垂半偈。免使後人疑。師曰。鋒前一句超調御。
【現代漢語翻譯】 說：夜晚在庵后竹林聽流水聲，白天看眼前山上升起的云。問：『如何是和尚為人處世的一句話？』 師父說：『因風吹火。』 上堂：進一步則迷惑于理，退一步則失去事。即使你一向兀然不動，又和無情之物一樣。僧人問：『如何才能不同於無情之物？』 師父說：『動轉施為。』 說：『如何才能不迷惑于理，不失去事？』 師父說：『進一步，退一步。』 僧人作禮。師父說：『向來有人這樣理解，老僧我不認可他。』 說：『請師父直接指點。』 師父便打出去。 問：『如何是正法眼？』 師父說：『山河大地。』 問：『如何是法王劍？』 師父說：『鉛刀徒然逞能不如龍泉劍。』 說：『使用者如何？』 師父說：『藏起鋒芒尚且不允許，露出刀刃更不堪設想。』 問：『賓頭盧（Pindola，十六羅漢之一）應供，四天下（Sumeru，佛教宇宙觀中的世界）還能普遍到達嗎？』 師父說：『如月亮映入水中。』 問：『如何是運用而不雜亂？』 師父說：『明月堂前垂掛玉露，水晶殿里閃耀真珠。』 有行者問：『某甲遇到賊來時，如果殺了就違反佛教戒律，不殺又違反王法。不知師父的意思如何？』 師父說：『官府不容納針，私下卻能通行車馬。』 廣主劉氏，曾經親自詢問佛法要義，賜予慧真廣悟的稱號。宋太宗太平興國丁丑年（977年）三月，告訴門人說：『我不久將去世，你們可以在山頂預先修建墳墓和佛塔。』 五月十三日告知工程完畢。師父說：『後天子時我將離去。』 到了那天，與雲門爽、溫門舜峰等七人夜話。侍者報告三更時分。師父索要香焚燒，合掌而逝。享年六十八歲，僧臘四十八年。
韶州資福詮禪師
僧人問：『不問宗乘（teachings，佛教宗派的教義），請師父開示心印（mind seal，以心印心）。』 師父說：『不回答這話。』 說：『為什麼不回答？』 師父說：『不符合前面的話。』 問：『覿面（directly，面對面）難逢處，如何顧鑒（consider，考慮）咦？乞求師父垂示半偈（half a verse，佛偈的一半），免得後人疑惑。』 師父說：『鋒前一句超調御（Taming Master，佛的稱號）。』
【English Translation】 Said: 'At night, I listen to the sound of flowing water in the bamboo grove behind the hermitage; during the day, I watch the clouds rising from the mountain in front of me.' Asked: 'What is a phrase that describes the abbot's way of being?' The master said: 'Blowing fire with the wind.' Ascending the hall: 'Taking a step forward is to be deluded by principle; taking a step back is to lose the matter. Even if you remain still and unmoving, you are the same as an insentient object.' A monk asked: 'How can one be different from an insentient object?' The master said: 'Moving and acting.' Said: 'How can one avoid being deluded by principle and losing the matter?' The master said: 'Take a step forward, take a step back.' The monk bowed. The master said: 'Someone has understood it this way before, but I, the old monk, do not approve of it.' Said: 'Please, master, point it out directly.' The master then struck him. Asked: 'What is the Eye of the True Dharma?' The master said: 'Mountains, rivers, and the great earth.' Asked: 'What is the Sword of the Dharma King?' The master said: 'A lead knife vainly shows off; it is not as good as the Dragon Spring sword.' Said: 'How does one use it?' The master said: 'Concealing the blade is still not allowed; how much less is drawing the blade?' Asked: 'When Pindola (Pindola, one of the Sixteen Arhats) receives offerings, can he reach all four continents (Sumeru, the world in Buddhist cosmology) universally?' The master said: 'Like the moon reflected in water.' Asked: 'How is it that one uses without mixing?' The master said: 'Jade dew hangs before the bright moon hall; genuine pearls sparkle in the crystal palace.' A practitioner asked: 'When I encounter a thief, if I kill him, I violate the Buddhist precepts; if I don't kill him, I violate the king's law. I wonder what the master's intention is?' The master said: 'The government does not allow a needle to pass, but privately, carriages and horses can pass through.' Lord Liu of Guang once personally inquired about the essentials of the Dharma and bestowed the title of Huizhen Guangwu. In the third month of the Dingchou year (977) of the Taiping Xingguo reign of Emperor Taizong of the Song Dynasty, he told his disciples: 'I will soon pass away. You can build a tomb and pagoda on the mountaintop in advance.' On the thirteenth day of the fifth month, he announced that the construction was completed. The master said: 'I will depart at midnight the day after tomorrow.' On that day, he spoke with Yunmen Shuang, Wenmen Shunfeng, and seven others into the night. The attendant reported that it was the third watch. The master asked for incense to burn, put his palms together, and passed away. He lived for sixty-eight years, with forty-eight years as a monk.
Chan Master Quan of Zifu Temple in Shaozhou
A monk asked: 'I do not ask about the teachings (teachings, the doctrines of Buddhist sects); please, master, reveal the mind seal (mind seal, transmission from mind to mind).' The master said: 'I will not answer that question.' Said: 'Why not answer?' The master said: 'It does not accord with the previous words.' Asked: 'Where it is difficult to meet face to face (directly, face to face), how does one consider (consider, reflect) it? I beg the master to impart half a verse (half a verse, half of a Buddhist verse) to prevent future generations from doubting.' The master said: 'The phrase before the blade surpasses the Taming Master (Taming Master, an epithet of the Buddha).'
擬問如何歷劫違。曰恁么則東山西嶺。時人知有。未審資福庭前。誰家風月。師曰。且領前話。
廣州黃云元禪師
初開堂日。以手拊繩床曰。諸人還識廣大須彌之座也無。若不識。老僧升座去也。師便坐。僧問。如何是大漢國境。師曰。歌謠滿路。乃曰。古人道。觸目未曾無。臨機何不道。山僧即不然。觸目未曾無。臨機道甚麼。珍重。
廣州龍境倫禪師
開堂升座。提起拂子曰。還會么。若會。頭上更增頭。若不會。斷頭取活 僧問。如何是龍境家風。師曰。豺狼虎豹 問如何是佛。師曰。勤耕田。曰學人不會。師曰。早收禾 問僧。甚麼處來。曰黃云來。師曰。作么生是黃云郎當媚癡扶跶為人一句。僧無對 示眾曰。作么生是長連床上取性一句。道將來。
韶州雲門山爽禪師
上堂。僧問。如何是佛。師曰。聖躬萬歲 問如何是透法身句。師曰。銀香臺上生蘿蔔。
韶州白雲聞禪師
上堂良久。僧出問。白雲一路。全因今日。師曰。不是不是。曰和尚又如何。師曰。白雲一路草深一丈。便下座 問擬伸一問。師還答否。師曰。皂莢樹頭懸。風吹曲不成 問受施主供養。將何報答。師曰。作牛作馬。
韶州凈法禪想章禪師
廣主問。如何是禪。師
【現代漢語翻譯】 現代漢語譯本： 問：如何經歷劫難才能不違背本性？ 答：如果是這樣，那麼東山和西嶺，世人都知道它們的存在。但不知資福庭前，又是誰家的風月？ 師父說：暫且領會之前的話吧。
廣州黃云元禪師
初次開堂時，用手拍打繩床說：各位還認識這廣大的須彌座（Sumeru seat，佛教宇宙觀中最高的山，也指佛座）嗎？如果不認識，老僧就要升座了。師父隨即坐上座位。僧人問：如何是大漢（Great Han，指中國）的國境？師父說：歌謠傳遍道路。於是說：古人說，『觸目所及沒有不是道的。』臨機應變時為何不說？山僧我就不同，觸目所及沒有不是道的，臨機應變時說什麼？珍重。
廣州龍境倫禪師
開堂升座，拿起拂子說：領會了嗎？如果領會了，頭上更增加一個頭（指畫蛇添足）。如果不能領會，就斷頭取活（指當機立斷）。僧人問：如何是龍境（Longjing，地名，也指禪師的道風）的家風？師父說：豺狼虎豹。問：如何是佛（Buddha，覺悟者）？師父說：勤奮耕田。問：學人不能領會。師父說：早點收割稻禾。問僧人：從哪裡來？答：從黃云（Huangyun，地名，也指禪師的道場）來。師父說：怎樣是黃云郎當媚癡扶跶為人的一句？僧人無言以對。師父開示大眾說：怎樣是在長連床上取性的一句？說出來。
韶州雲門山爽禪師
上堂。僧人問：如何是佛（Buddha，覺悟者）？師父說：聖躬萬歲（祝頌皇帝的話）。問：如何是透法身句（指徹悟法身的關鍵語句）？師父說：銀香臺上生蘿蔔。
韶州白雲聞禪師
上堂很久。僧人出來問：白雲（Baiyun，地名，也指禪師的道場）一路，全靠今日。師父說：不是，不是。問：和尚您又是如何？師父說：白雲一路草深一丈。隨即下座。問：想問一個問題，師父您會回答嗎？師父說：皂莢樹頭懸掛著，風吹也吹不成曲調。問：接受施主的供養，將用什麼來報答？師父說：做牛做馬。
韶州凈法禪想章禪師
廣主問：如何是禪（Dhyana，一種冥想狀態）？
【English Translation】 English version: Asked: How can one experience kalpas (aeons) without violating one's true nature? Answered: If that's the case, then East Mountain and West Ridge are known to people. But I wonder, before the Zifu courtyard, whose is the wind and moon? The master said: For now, understand the previous words.
Zen Master Huangyun Yuan of Guangzhou
On the first day of opening the hall, he patted the rope bed with his hand and said: Do you all recognize this vast Sumeru seat (the highest mountain in the Buddhist cosmology, also referring to the Buddha's seat)? If you don't recognize it, this old monk will ascend the seat. The master then sat down. A monk asked: What is the national border of the Great Han (referring to China)? The master said: Songs and ballads fill the roads. Then he said: The ancients said, 'Nothing that meets the eye is not the Tao (the Way).' Why not speak when the opportunity arises? This mountain monk is different. Nothing that meets the eye is not the Tao, but what should be said when the opportunity arises? Treasure this.
Zen Master Longjing Lun of Guangzhou
Ascending the seat at the opening of the hall, he raised the whisk and said: Do you understand? If you understand, add another head on top of your head (referring to gilding the lily). If you don't understand, cut off your head to gain life (referring to making a decisive decision). A monk asked: What is the family style of Longjing (place name, also referring to the Zen master's style)? The master said: Jackals, wolves, tigers, and leopards. Asked: What is Buddha (the awakened one)? The master said: Diligently till the fields. Asked: This student does not understand. The master said: Harvest the rice early. A monk was asked: Where do you come from? Answered: From Huangyun (place name, also referring to the Zen master's monastery). The master said: What is the phrase of Huangyun, being frivolous, charming, and supportive for others? The monk had no answer. The master instructed the assembly: What is the phrase for grasping one's nature on the long continuous bed? Speak it out.
Zen Master Shuang of Yunmen Mountain in Shaozhou
Ascending the hall. A monk asked: What is Buddha (the awakened one)? The master said: May the Emperor live forever (a phrase to praise the emperor). Asked: What is the phrase that penetrates the Dharmakaya (the body of the Dharma, the ultimate reality)? The master said: Radishes grow on the silver incense stand.
Zen Master Wen of Baiyun in Shaozhou
After a long time in the hall, a monk came out and asked: The road to Baiyun (place name, also referring to the Zen master's monastery) depends entirely on today. The master said: No, no. Asked: What about the abbot? The master said: The grass is a zhang (丈, a unit of length) deep on the road to Baiyun. Then he descended from the seat. Asked: I want to ask a question, will the master answer? The master said: Hanging on the head of the Gleditsia sinensis tree, the wind cannot blow a tune. Asked: Having received the offerings of the donors, how will you repay them? The master said: By becoming an ox or a horse.
Zen Master Zhang of Jingfa Monastery in Shaozhou
The Lord of Guang asked: What is Dhyana (a state of meditation)?
乃良久。主罔測。因署其號 僧問。日月重明時如何。師曰。日月雖明。不鑒覆盆之下 問既是金山。為甚麼鑿石。師曰。金山鑿石 問如何是道。師曰。迢迢十萬余。
韶州溫門山滿禪師
僧問。如何是佛。師曰。胸題卍字。曰如何是祖師。曰不游西去 有人指壁上畫問。既是千尺松。為甚麼卻在屋下。師曰。芥子納須彌作么生 問隔墻見角。便知是牛時如何。師便打 問如何是和尚家風。師曰。汝曾讀書么 問太子初生。為甚麼不識父母。師曰。迥然尊貴。
英州大容諲禪師
僧問。如何是大容水。師曰。還我一滴來 問當來彌勒下生時如何。師曰。慈氏宮中三春草 問如何是真空。師曰。拈卻拒陽著。曰如何是妙用。師乃握拳。僧曰。真空妙用。相去幾何。師以手撥之 問長蛇偃月即不問。匹馬單槍時如何。師曰。麻江橋下會么。曰不會。師曰。聖壽寺前 問既是大容。為甚麼趁出僧。師曰。大海不容塵。小溪多搕𢶍 問如何是古佛一路。師指地。曰不問這個。師曰。去 師與一老宿。相期他往。偶因事不去。宿曰。佛無二言。師曰。法無一向。
廣州羅山崇禪師
僧問。如何是大漢國境。師曰。玉狗吠時天未曉。金雞啼處五更初 問丹霞訪居士。女子不攜籃時如何。師
【現代漢語翻譯】 乃良久，主罔測。因署其號：過了很久，主持也無法測度（其深意），因此題寫了他的名號。 僧問：『日月重明時如何？』（僧人問：『日月重新光明的時候是怎樣的？』）師曰：『日月雖明，不鑒覆盆之下。』（禪師說：『日月雖然明亮，卻照不到覆蓋著盆子下面的東西。』） 問：『既是金山，為甚麼鑿石？』（問：『既然是金山（Jinshan），為什麼還要鑿石頭？』）師曰：『金山鑿石。』（禪師說：『金山（Jinshan）就是鑿石頭。』） 問：『如何是道？』（問：『什麼是道？』）師曰：『迢迢十萬余。』（禪師說：『遙遠得有十萬多里。』）
韶州溫門山滿禪師
僧問：『如何是佛？』（僧人問：『什麼是佛？』）師曰：『胸題卍字。』（禪師說：『胸前有卍字。』）曰：『如何是祖師？』（問：『什麼是祖師？』）曰：『不游西去。』（禪師說：『不向西邊去。』） 有人指壁上畫問：『既是千尺松，為甚麼卻在屋下？』（有人指著墻上的畫問：『既然是千尺高的松樹，為什麼卻在屋檐下？』）師曰：『芥子納須彌作么生？』（禪師說：『芥菜籽怎麼能容納須彌山（Xumi Mountain）呢？』） 問：『隔墻見角，便知是牛時如何？』（問：『隔著墻看到牛角，就知道是牛，這是什麼意思？』）師便打。（禪師就打了他。） 問：『如何是和尚家風？』（問：『什麼是和尚的家風？』）師曰：『汝曾讀書么？』（禪師說：『你讀過書嗎？』） 問：『太子初生，為甚麼不識父母？』（問：『太子剛出生，為什麼不認識父母？』）師曰：『迥然尊貴。』（禪師說：『因為他迥然不同，非常尊貴。』）
英州大容諲禪師
僧問：『如何是大容水？』（僧人問：『什麼是大容（Darong）水？』）師曰：『還我一滴來。』（禪師說：『還我一滴來。』） 問：『當來彌勒下生時如何？』（問：『未來彌勒（Maitreya）佛下生時會怎樣？』）師曰：『慈氏宮中三春草。』（禪師說：『慈氏（Maitreya）宮中的春天草。』） 問：『如何是真空？』（問：『什麼是真空？』）師曰：『拈卻拒陽著。』（禪師說：『拿掉拒陽（Juyang），放上別的。』）曰：『如何是妙用？』（問：『什麼是妙用？』）師乃握拳。（禪師於是握緊拳頭。）僧曰：『真空妙用，相去幾何？』（僧人說：『真空和妙用，相差多少？』）師以手撥之。（禪師用手撥開。） 問：『長蛇偃月即不問，匹馬單槍時如何？』（問：『長蛇偃月的情況暫且不問，單人匹馬的情況如何？』）師曰：『麻江橋下會么？』（禪師說：『在麻江（Majiang）橋下相會嗎？』）曰：『不會。』（答：『不會。』）師曰：『聖壽寺前。』（禪師說：『在聖壽寺（Shengshou Temple）前。』） 問：『既是大容，為甚麼趁出僧？』（問：『既然是大容（Darong），為什麼趕走僧人？』）師曰：『大海不容塵，小溪多搕𢶍。』（禪師說：『大海不容納塵埃，小溪卻容易藏污納垢。』） 問：『如何是古佛一路？』（問：『什麼是古佛的道路？』）師指地。（禪師指著地面。）曰：『不問這個。』（答：『不是問這個。』）師曰：『去。』（禪師說：『走開。』） 師與一老宿，相期他往。偶因事不去。宿曰：『佛無二言。』（禪師與一位老修行約定一同前往某地，恰巧因為有事沒去。老修行說：『佛沒有二話。』）師曰：『法無一向。』（禪師說：『法沒有一成不變的道理。』）
廣州羅山崇禪師
僧問：『如何是大漢國境？』（僧人問：『什麼是大漢（Da Han）的國境？』）師曰：『玉狗吠時天未曉，金雞啼處五更初。』（禪師說：『玉狗叫的時候天還沒亮，金雞啼鳴的時候是五更天。』） 問：『丹霞訪居士，女子不攜籃時如何？』（問：『丹霞（Danxia）拜訪居士，女子沒有提籃子的時候怎麼樣？』）師
【English Translation】 After a long while, the host could not fathom it. Therefore, he inscribed his name. A monk asked, 'What is it like when the sun and moon shine brightly again?' The Master said, 'Although the sun and moon are bright, they do not illuminate what is under an overturned bowl.' Asked, 'Since it is Jinshan (Gold Mountain), why carve stone?' The Master said, 'Jinshan (Gold Mountain) is carving stone.' Asked, 'What is the Dao?' The Master said, 'Vast and distant, more than a hundred thousand li.'
Zen Master Man of Wenmen Mountain in Shaozhou
A monk asked, 'What is Buddha?' The Master said, 'A swastika on the chest.' Asked, 'What is the Patriarch?' He said, 'Does not travel westward.' Someone pointed to a painting on the wall and asked, 'Since it is a thousand-foot pine, why is it under the roof?' The Master said, 'How can a mustard seed contain Mount Sumeru (Xumi Mountain)?' Asked, 'Seeing a horn through the wall, one knows it is a cow, what does this mean?' The Master then struck him. Asked, 'What is the family style of the abbot?' The Master said, 'Have you ever read books?' Asked, 'When the prince is first born, why does he not recognize his parents?' The Master said, 'Uniquely noble.'
Zen Master Yin of Darong in Yingzhou
A monk asked, 'What is Darong (Great Tolerance) water?' The Master said, 'Return a drop to me.' Asked, 'What will happen when Maitreya (Maitreya) descends in the future?' The Master said, 'The spring grass in the palace of Maitreya (Maitreya).' Asked, 'What is true emptiness?' The Master said, 'Take away Juyang (Resisting Yang) and put something else.' Asked, 'What is wondrous function?' The Master then clenched his fist. The monk said, 'How far apart are true emptiness and wondrous function?' The Master brushed it away with his hand. Asked, 'I won't ask about the long snake and the crescent moon, what about a single horse and a single spear?' The Master said, 'Will we meet under the Majiang (Hemp River) Bridge?' Said, 'No.' The Master said, 'In front of Shengshou (Holy Longevity) Temple.' Asked, 'Since it is Darong (Great Tolerance), why drive out the monks?' The Master said, 'The ocean does not tolerate dust, but small streams easily harbor dirt.' Asked, 'What is the path of the ancient Buddhas?' The Master pointed to the ground. Said, 'I'm not asking about this.' The Master said, 'Go away.' The Master and an old practitioner agreed to go elsewhere together. Coincidentally, he didn't go due to some matter. The practitioner said, 'The Buddha has no second word.' The Master said, 'The Dharma is not one-sided.'
Zen Master Chong of Luoshan in Guangzhou
A monk asked, 'What is the territory of the Da Han (Great Han) nation?' The Master said, 'When the jade dog barks, the sky is not yet dawn; when the golden rooster crows, it is the fifth watch of the night.' Asked, 'When Danxia (Danxia) visits the layman, what if the woman is not carrying a basket?' The Master
曰。也要到這裡一轉 問如何是羅山境。師曰。布水千尋。
韶州雲門常寶禪師
上堂。至道無難。唯嫌揀擇。還有揀擇者么。時有僧問。十方國土中。唯有一乘法。如何是一乘法。師曰。日月分明。曰學人不會。師曰。清風滿路。
郢州林溪竟脫禪師
僧問。如何是法身。師曰。四海五湖賓。曰如何是透法身句。師曰。明眼人笑汝 問如何是本來人。師曰。風吹滿面塵 問牛頭未見四祖時如何。師曰。富貴多賓客。曰見后如何。師曰。貧窮絕往還 問如何是佛。師曰。十字路頭。曰如何是法。師曰。三家村裡。曰佛之與法。是一是二。師曰。露柱渡三江。猶懷感恨長 問如何是無縫塔。師曰。復州城。曰如是塔中人。師曰。龍興寺。
韶州廣悟禪師
僧問。如何是和尚為人一句。師曰。因風吹火。
廣州華嚴慧禪師
僧問。承古有言。妄心無處即菩提。正當妄時。還有菩提也無。師曰。來音已照。曰不會。師曰。妄心無處即菩提。
韶州長樂山政禪師
僧問。祖師心印。何人提掇。師曰。石人妙手在。曰學人還有分也無。師曰。木人整不齊。
英州觀音和尚
因穿井次。僧問。井深多少。師曰。沒汝鼻孔 問牛頭未見四祖時如何。師曰
【現代漢語翻譯】 現代漢語譯本： 僧人問道：『也要到這裡一轉，請問如何是羅山境？』 禪師說：『布水千尋。』（形容羅山境的深遠和廣闊）
韶州雲門常寶禪師 禪師上堂說法：『至道無難，唯嫌揀擇。還有揀擇者么？』（最高的道理並不難，只是人們喜歡挑剔選擇。還有人喜歡挑剔選擇嗎？）當時有僧人問道：『十方國土中，唯有一乘法，如何是一乘法？』（在所有地方只有唯一能達到解脫的法門，什麼是這個唯一法門？）禪師說：『日月分明。』（真理像日月一樣清晰）僧人說：『學人不會。』（我不明白）禪師說：『清風滿路。』（真理無處不在）
郢州林溪竟脫禪師 僧人問道：『如何是法身？』（什麼是佛的真身？）禪師說：『四海五湖賓。』（法身無處不在）僧人問：『如何是透法身句？』（如何才能徹悟法身？）禪師說：『明眼人笑汝。』（有智慧的人會嘲笑你，因為這個問題本身就是多餘的）僧人問：『如何是本來人？』（什麼是人的本來面目？）禪師說：『風吹滿面塵。』（被世俗矇蔽）僧人問：『牛頭未見四祖時如何？』（牛頭在沒有見到四祖道信（602-657）禪師時是什麼樣的？）禪師說：『富貴多賓客。』（生活富裕，賓客滿門）僧人問：『見后如何？』（見到四祖之後呢？）禪師說：『貧窮絕往還。』（生活清貧，不再與世俗交往）僧人問：『如何是佛？』（什麼是佛？）禪師說：『十字路頭。』（佛無處不在）僧人問：『如何是法？』（什麼是法？）禪師說：『三家村裡。』（法就在日常生活中）僧人問：『佛之與法，是一是二？』（佛和法，是一個還是兩個？）禪師說：『露柱渡三江，猶懷感恨長。』（執著于形式，即使做了很多事，仍然會有遺憾）僧人問：『如何是無縫塔？』（什麼是沒有縫隙的塔？）禪師說：『復州城。』（指塔的完整性）僧人問：『如是塔中人？』（那麼塔中的人是誰？）禪師說：『龍興寺。』（指住在龍興寺的僧人）
韶州廣悟禪師 僧人問道：『如何是和尚為人一句？』（請問禪師，您教導人的核心是什麼？）禪師說：『因風吹火。』（順勢而為，借力發力）
廣州華嚴慧禪師 僧人問道：『承古有言，妄心無處即菩提，正當妄時，還有菩提也無？』（古人說，妄心消失的地方就是菩提，那麼在產生妄念的時候，還有菩提嗎？）禪師說：『來音已照。』（你的問題已經包含了答案）僧人說：『不會。』（我不明白）禪師說：『妄心無處即菩提。』（妄心消失的地方就是菩提）
韶州長樂山政禪師 僧人問道：『祖師心印，何人提掇？』（祖師的心印，由誰來傳承？）禪師說：『石人妙手在。』（由那些有非凡能力的人來傳承）僧人問：『學人還有分也無？』（我也有機會嗎？）禪師說：『木人整不齊。』（你還不夠格）
英州觀音和尚 （禪師）在挖井的時候，僧人問道：『井深多少？』（井有多深？）禪師說：『沒汝鼻孔。』（深到可以淹沒你的鼻孔，意指深不可測）僧人問：『牛頭未見四祖時如何？』（牛頭在沒有見到四祖道信（602-657）禪師時是什麼樣的？）禪師說：
【English Translation】 English version: A monk asked: 'I also want to come here for a visit. What is the realm of Mount Luo?' The Master said: 'Spreading water for a thousand fathoms.' (Describing the depth and vastness of the realm of Mount Luo)
Chan Master Changbao of Yunmen in Shaozhou The Master ascended the hall and said: 'The Great Path is not difficult, only it dislikes picking and choosing. Are there any who pick and choose?' At that time, a monk asked: 'Within the ten directions of lands, there is only the One Vehicle Dharma. What is the One Vehicle Dharma?' The Master said: 'The sun and moon are clear.' The monk said: 'This student does not understand.' The Master said: 'A clear breeze fills the road.'
Chan Master Jingtuo of Linxi in Yingzhou A monk asked: 'What is the Dharmakaya (法身, Buddha's body of truth)?' The Master said: 'A guest of the four seas and five lakes.' A monk asked: 'What is a phrase that penetrates the Dharmakaya?' The Master said: 'A clear-eyed person laughs at you.' A monk asked: 'What is the original person (本來人, one's original nature)?' The Master said: 'Wind blows dust all over the face.' A monk asked: 'What was Niu-tou (牛頭, a Chan master) like before he met the Fourth Patriarch?' The Master said: 'Wealth and nobility have many guests.' The monk asked: 'What was he like after he met him?' The Master said: 'Poverty and destitution cut off all comings and goings.' A monk asked: 'What is Buddha?' The Master said: 'The crossroads.' A monk asked: 'What is Dharma?' The Master said: 'In the village of three families.' A monk asked: 'Are Buddha and Dharma one or two?' The Master said: 'A pillar crossing the Three Rivers still harbors resentment.' A monk asked: 'What is a seamless pagoda?' The Master said: 'Fuzhou City.' The monk asked: 'What about the person in such a pagoda?' The Master said: 'Longxing Temple.'
Chan Master Guangwu of Shaozhou A monk asked: 'What is the Master's one phrase for the sake of others?' The Master said: 'Blowing on fire with the wind.'
Chan Master Huayan Hui of Guangzhou A monk asked: 'It is said of old, 'Nowhere is the deluded mind, and that is Bodhi (菩提, enlightenment).' When delusion is present, is there Bodhi?' The Master said: 'The sound of your question already illuminates.' The monk said: 'I do not understand.' The Master said: 'Nowhere is the deluded mind, and that is Bodhi.'
Chan Master Zheng of Changleshanshi in Shaozhou A monk asked: 'The ancestral teacher's mind-seal, who carries it?' The Master said: 'The stone man has wondrous hands.' The monk asked: 'Does this student have a share?' The Master said: 'The wooden man cannot arrange it neatly.'
Monk Guanyin of Yingzhou While digging a well, a monk asked: 'How deep is the well?' The Master said: 'It will submerge your nostrils.' A monk asked: 'What was Niu-tou (牛頭, a Chan master) like before he met the Fourth Patriarch Daoxin (道信, 602-657)?' The Master said:
。英州觀音。曰見后如何。師曰。英州觀音 問如何是觀音妙智力。師曰。風射破牕鳴。
韶州林泉和尚
僧問。如何是林泉主。師曰。巖下白石。曰如何是林泉家風。師曰。迎賓待客 問如何是道。師曰迢迢。曰便恁么領會時如何。師曰。久久忘緣者。寧懷去住情。
韶州雲門煦禪師
僧問。如何是祖師西來意。師曰。即今是甚麼意。僧曰恰是。師便喝。
瑞州黃檗法濟禪師
僧問。如何是和尚家風。師曰。與天下人作榜樣 問如何是佛。師曰。眉粗眼大 上堂。良久曰。若識得黃檗帳子。平生行腳事畢。珍重。
唐州康國耀禪師
僧問。文殊與維摩。對談何事。師曰。汝向髑髏後會始得。曰古人道。髑髏里薦取。又如何。師曰。汝還薦得么。曰恁么則遠人得遇于師去也。師曰。莫謾語。
潭州谷山豐禪師
僧問。師唱誰家曲。宗風嗣阿誰。師曰。雪嶺梅花綻。云洞老僧驚 上堂。駿馬機前異。遊人肘后懸。既參云外客。試為老僧看。時有僧才出。師便打曰。何不早出頭來。便下座。
穎州羅漢匡果禪師
僧問。如何是吹毛劍。師曰。了 問和尚百年後。忽有人問。向甚麼處去。如何酬對。師曰。久后遇作家。分明舉似。曰。誰是知音
【現代漢語翻譯】 現代漢語譯本 英州觀音（地名，觀音寺廟）。問：『見到之後如何？』 師（禪師）說：『英州觀音。』 問：『如何是觀音妙智力？』 師說：『風吹射破窗戶作響。』
韶州林泉和尚
僧人問：『如何是林泉之主？』 師說：『巖石下的白石。』 問：『如何是林泉的家風？』 師說：『迎接賓客。』 問：『如何是道？』 師說：『遙遠無盡。』 問：『如果就這樣領會，會如何？』 師說：『長久遺忘塵緣的人，哪裡還會懷有去留之情。』
韶州雲門煦禪師
僧人問：『如何是祖師西來意（達摩祖師從西方來到中國的真正意圖）？』 師說：『現在是什麼意思？』 僧人說：『正是。』 師便喝斥。
瑞州黃檗法濟禪師
僧人問：『如何是和尚的家風？』 師說：『為天下人做榜樣。』 問：『如何是佛？』 師說：『眉毛粗大，眼睛也大。』 上堂說法，停頓良久說：『如果認識黃檗的帳子，平生行腳參學之事就完畢了。』 珍重。
唐州康國耀禪師
僧人問：『文殊（文殊菩薩）與維摩（維摩詰），對談什麼事？』 師說：『你向髑髏（死人頭骨）後去體會才能明白。』 問：『古人說，在髑髏里薦取（領悟），又該如何？』 師說：『你還領悟得到嗎？』 問：『這樣說來，遠方的人才能有幸遇到師父您了。』 師說：『不要說謊。』
潭州谷山豐禪師
僧人問：『師父您唱的是誰家的曲調？宗風傳承自哪位祖師？』 師說：『雪嶺梅花綻放，云洞老僧吃驚。』 上堂說法：『駿馬奔馳在織布機前顯得奇異，遊人將事物懸掛在手肘之後。既然拜訪了云外的來客，試著為老僧看看。』 當時有個僧人站出來，師父便打他說：『為何不早點出頭來？』 隨即下座。
穎州羅漢匡果禪師
僧人問：『如何是吹毛劍（非常鋒利的劍）？』 師說：『了（斷了）。』 問：『和尚百年之後，如果有人問，往什麼地方去了，如何回答？』 師說：『以後遇到內行的人，分明地告訴他。』 問：『誰是知音？』
【English Translation】 English version Yingzhou Guanyin (place name, Guanyin temple). Asked: 'What happens after seeing it?' The Master (Zen master) said: 'Yingzhou Guanyin.' Asked: 'What is the wondrous power of Guanyin's wisdom?' The Master said: 'The wind shoots and breaks the window, making noise.'
Shaozhou Linquan (Forest Spring) Monk
A monk asked: 'What is the master of Linquan?' The Master said: 'The white stone under the rock.' Asked: 'What is the family style of Linquan?' The Master said: 'Welcoming guests.' Asked: 'What is the Dao?' The Master said: 'Vast and endless.' Asked: 'If I understand it like this, what will happen?' The Master said: 'Those who have long forgotten worldly attachments, how can they still cherish feelings of going and staying?'
Shaozhou Yunmen Xu Zen Master
A monk asked: 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's true intention in coming to China from the West)?' The Master said: 'What is the meaning right now?' The monk said: 'Exactly.' The Master then shouted.
Ruizhou Huangbo (Yellow檗) Faji Zen Master
A monk asked: 'What is the family style of the Abbot?' The Master said: 'To be a role model for all people.' Asked: 'What is Buddha?' The Master said: 'Thick eyebrows and big eyes.' Ascending the Dharma hall, after a long pause, he said: 'If you recognize Huangbo's tent, your lifelong pilgrimage is complete.' Treasure this.
Tangzhou Kangguo Yao Zen Master
A monk asked: 'What are Manjusri (Manjusri Bodhisattva) and Vimalakirti (Vimalakirti) discussing?' The Master said: 'You will understand only after you go behind the skull (dead person's skull).' Asked: 'The ancients said, 'Grasp it within the skull,' how should it be done?' The Master said: 'Can you grasp it?' Asked: 'In that case, people from afar will be fortunate to meet you, Master.' The Master said: 'Don't lie.'
Tanzhou Gushan (Valley Mountain) Feng Zen Master
A monk asked: 'Whose tune are you singing, Master? Whose lineage does your Zen style inherit?' The Master said: 'Plum blossoms bloom on the snowy mountain, the old monk in the cloud cave is surprised.' Ascending the Dharma hall: 'A swift horse is strange before the loom, travelers hang things behind their elbows. Now that you have visited the guest from beyond the clouds, try to look for the old monk.' At that time, a monk came forward, and the Master hit him, saying: 'Why didn't you come forward sooner?' Then he descended from his seat.
Yingzhou Luohan Kuangguo Zen Master
A monk asked: 'What is the hair-splitting sword (an extremely sharp sword)?' The Master said: 'Finished (cut off).' Asked: 'After the Abbot passes away, if someone asks where he has gone, how should I answer?' The Master said: 'Later, when you meet an expert, tell him clearly.' Asked: 'Who is the kindred spirit?'
者。師曰。知音者。即不恁么問 問鑿壁偷光時如何。師曰錯。曰爭奈苦志專心。師曰錯錯。
鼎州滄溪璘禪師
僧問。是法住法位。世間相常住。雲門和尚向甚麼處去也。師曰見么。曰錯。師曰錯錯 問如何是西來意。師曰不錯 師因事示頌曰。天地之前徑。時人莫強移。箇中生解會。眉上更安眉。
瑞州洞山清稟禪師
泉州李氏子。參雲門。門問。今日離甚處。曰慧林。門舉拄杖曰。慧林大師恁么去。汝見么。曰深領此問。門顧左右微笑而已。師自此入室印悟。金陵國主。請居光睦。未幾。命入澄心堂。集諸方語要。經十稔。迎住洞山。開堂日。維那白槌曰。法筵龍象眾。當觀第一義。師曰。好個訊息。祇恐錯會。時有僧問。雲門一曲師親唱。今日新豐事若何。師曰。也要道卻。
蘄州北禪悟通寂禪師
上堂。拈拄杖曰。過去未來現在三世諸佛。微塵菩薩。一時在拄杖頭上。轉大法輪。盡向諸人鼻孔里過。還見么。若見。與我拈將來。若不見。大似立地死漢。良久曰。風恬浪靜。不如歸堂 問僧。甚處來。曰黃州。師曰。夏在甚處。曰資福。師曰。福將何資。曰兩重公案。師曰。爭奈在北禪手裡。曰在手裡即收取。師便打。僧不甘。師隨後趁出 問如何是佛。師曰。對面千
【現代漢語翻譯】 現代漢語譯本： 僧：什麼是知音的人？ 師（禪師）：如果是知音的人，就不會這樣問。問：『鑿壁偷光』（形容勤學苦讀）的時候怎麼樣？ 師：錯了。 僧：即使這樣，也奈何不了我苦志專心。 師：錯錯。
鼎州滄溪璘禪師
僧問：『是法住法位，世間相常住』（佛法安住于其自身的位置，世間的現象也保持其常態），雲門和尚到什麼地方去了？ 師：看見了嗎？ 僧：錯了。 師：錯錯。 問：如何是西來意（達摩祖師從西方來到中國的真正意圖）？ 師：不錯。 師因事示頌說：天地之前就有一條路，世人不要強行改變它。如果有人在其中產生理解和領會，就像在眉毛上又安上眉毛一樣（多此一舉）。
瑞州洞山清稟禪師
泉州李氏之子，參拜雲門禪師。雲門問：你今天從哪裡來？ 答：慧林。 雲門舉起拄杖說：慧林大師就是這樣去的嗎？你看見了嗎？ 答：我深刻領會了這個問題。 雲門顧視左右，微微一笑。禪師從此入室印證領悟。金陵國主，請他居住在光睦寺。不久，又命他進入澄心堂，收集各方的語言精要，經過十年。迎接他住持洞山寺。開堂之日，維那（寺院中負責維持秩序的僧人）敲槌說：法筵龍象眾（比喻參加法會的高僧大德），應當觀第一義（最根本的真理）。 師說：這是個好訊息，只怕你們錯會了。當時有僧人問：雲門禪師的曲調您親自唱，今天新豐的事情又將如何？ 師說：也要說出來。
蘄州北禪悟通寂禪師
上堂，拿起拄杖說：過去、未來、現在三世諸佛，以及無數的菩薩，一時都在拄杖頭上，轉大法輪，全都從你們的鼻孔里經過。看見了嗎？如果看見了，就給我拿過來。如果沒看見，就像一個站著死的漢子。良久，說：風平浪靜，不如回堂。問僧人：從哪裡來？ 答：黃州。 師：夏天在哪裡？ 答：資福寺。 師：資福寺用什麼來資助？ 答：兩重公案。 師：即使這樣，也在北禪我的手裡。 答：在手裡就收取。 師便打他。僧人不服氣，師隨後追趕出去。 問：什麼是佛？ 師：對面千
【English Translation】 English version: Monk: What is a 'knower of the sound'? Master (Zen Master): If one is a 'knower of the sound,' one would not ask such a question. Question: What about 'carving a wall to steal light' (idiom for studying diligently)? Master: Wrong. Monk: Even so, I cannot help but be wholeheartedly devoted. Master: Wrong, wrong.
Zen Master Lin of Cangxi in Dingzhou
Monk asked: 'This Dharma abides in its Dharma position, and the worldly appearances are constantly abiding.' Where has Zen Master Yunmen gone? Master: Do you see it? Monk: Wrong. Master: Wrong, wrong. Asked: What is the meaning of the Westward Journey (Bodhidharma's intention in coming to China from the West)? Master: Not wrong. The Master, on account of an event, presented a verse saying: Before heaven and earth, there is a path; people should not forcibly move it. If one generates understanding and comprehension within it, it is like adding eyebrows on top of eyebrows (superfluous).
Zen Master Qingbing of Dongshan in Ruizhou
A son of the Li family from Quanzhou, visited Zen Master Yunmen. Yunmen asked: Where did you come from today? Answered: Huilin. Yunmen raised his staff and said: Did Great Master Huilin go like this? Did you see it? Answered: I deeply understand this question. Yunmen looked around and smiled slightly. From then on, the Zen Master entered the room to verify his enlightenment. The ruler of Jinling, invited him to reside in Guangmu Temple. Before long, he ordered him to enter the Chengxin Hall to collect the essentials of languages from various places, which took ten years. He was welcomed to reside at Dongshan Temple. On the day of the opening ceremony, the director (the monk in charge of maintaining order in the temple) struck the gavel and said: The dragon and elephant assembly at the Dharma banquet (a metaphor for the eminent monks participating in the Dharma assembly) should contemplate the first meaning (the most fundamental truth). The Master said: This is good news, but I fear you will misunderstand it. At that time, a monk asked: You personally sing Zen Master Yunmen's tune, what will happen to the affairs of Xinfeng today? The Master said: It must also be spoken.
Zen Master Wutong of Beichan in Qizhou
Ascending the hall, he picked up his staff and said: The Buddhas of the past, future, and present three times, and countless Bodhisattvas, are all on the head of the staff at once, turning the great Dharma wheel, all passing through your nostrils. Do you see it? If you see it, bring it to me. If you don't see it, you are like a dead man standing. After a long while, he said: The wind is calm and the waves are quiet, it is better to return to the hall. Asked a monk: Where did you come from? Answered: Huangzhou. Master: Where were you in the summer? Answered: Zifu Temple. Master: What does Zifu Temple use to support? Answered: Two layers of public cases. Master: Even so, it is in my hands at Beichan. Answered: If it is in your hand, then take it. The Master then hit him. The monk was not convinced, and the Master chased him out afterwards. Asked: What is Buddha? Master: The thousand facing
里。
廬州南天王永平禪師
僧問。如何是西來意。師曰。不撒沙 問如何是南天王境。師曰。一任觀看。曰如何是境中人。師曰。且領前話 問久戰沙場。為甚麼功名不就。師曰。祇為眠霜臥雪深。曰恁么則罷息干戈。束手歸朝去也。師曰。指揮使未到你在。
湖南永安朗禪師
僧問。如何是洞陽家風。師曰。入門便見。曰如何是入門便見。師曰。客是主人相師 問如何是至極之談。師曰。愛別離苦。
湖南湘潭明照禪師
僧問。如何是湘潭境。師曰。山連大岳。水接瀟湘。曰。如何是境中人。師曰。便合知時 問如何是佛法大意。師曰。百惑謾勞神。
西川青城大面山乘禪師
僧問。如何是相輪峰。師曰。直聳煙嵐際。曰向上事如何。師曰。入地三尺五 問如何是佛法大意。師曰。興義門前鼕鼕鼓。曰學人不會。師曰。朝打三千。暮打八百。
興元府普通封禪師
僧問。今日一會。何似靈山。師曰。震動乾坤 問如何是普通境。師曰。庭前有竹三冬秀。戶內無燈午夜明。
韶州燈峰凈源真禪師
上堂。古人道。山河大地普真如。大眾若得真如。即隱卻山河大地。若不得。即違古人至言。眾中道得者。出來道看。若道不得。不如各自歸
【現代漢語翻譯】 現代漢語譯本：
廬州南天王永平禪師
有僧人問：『如何是西來意（Bodhidharma從西方帶來的禪宗真意）？』 禪師說：『不撒沙。』 問：『如何是南天王境？』 禪師說：『一任觀看。』 問：『如何是境中人？』 禪師說：『且領前話。』 問：『久戰沙場，為什麼功名不就？』 禪師說：『只為眠霜臥雪深。』 問：『這樣說來，就罷息干戈，束手歸朝去吧。』 禪師說：『指揮使還沒到你呢。』
湖南永安朗禪師
有僧人問：『如何是洞陽家風？』 禪師說：『入門便見。』 問：『如何是入門便見？』 禪師說：『客是主人相師。』 問：『如何是至極之談？』 禪師說：『愛別離苦。』
湖南湘潭明照禪師
有僧人問：『如何是湘潭境？』 禪師說：『山連大岳，水接瀟湘。』 問：『如何是境中人？』 禪師說：『便合知時。』 問：『如何是佛法大意？』 禪師說：『百惑謾勞神。』
西川青城大面山乘禪師
有僧人問：『如何是相輪峰？』 禪師說：『直聳煙嵐際。』 問：『向上事如何？』 禪師說：『入地三尺五。』 問：『如何是佛法大意？』 禪師說：『興義門前鼕鼕鼓。』 問：『學人不會。』 禪師說：『朝打三千，暮打八百。』
興元府普通封禪師
有僧人問：『今日一會，何似靈山？』 禪師說：『震動乾坤。』 問：『如何是普通境？』 禪師說：『庭前有竹三冬秀，戶內無燈午夜明。』
韶州燈峰凈源真禪師
上堂開示說：『古人道，山河大地普真如。大眾若得真如，即隱卻山河大地。若不得，即違古人至言。眾中道得者，出來道看。若道不得，不如各自歸。』
【English Translation】 English version:
Zen Master Yongping of Nantian Temple in Luzhou
A monk asked: 'What is the meaning of Bodhidharma's coming from the West?' The Master said: 'Do not scatter sand.' Asked: 'What is the realm of Nantian Temple?' The Master said: 'Feel free to look.' Asked: 'What is the person within the realm?' The Master said: 'First, understand the previous words.' Asked: 'Having fought on the battlefield for so long, why hasn't merit been achieved?' The Master said: 'Only because of sleeping in frost and lying in snow so deeply.' Asked: 'If that's the case, then cease the fighting and surrender to the court.' The Master said: 'The commander hasn't arrived for you yet.'
Zen Master Lang of Yongan in Hunan
A monk asked: 'What is the family style of Dongyang?' The Master said: 'You see it as soon as you enter the door.' Asked: 'What is seeing it as soon as you enter the door?' The Master said: 'The guest is a teacher to the host.' Asked: 'What is the ultimate talk?' The Master said: 'The suffering of parting from loved ones.'
Zen Master Mingzhao of Xiangtan in Hunan
A monk asked: 'What is the realm of Xiangtan?' The Master said: 'The mountains connect to the great Yue, and the waters meet the Xiao and Xiang rivers.' Asked: 'What is the person within the realm?' The Master said: 'Then you should know the time.' Asked: 'What is the great meaning of the Buddha-dharma?' The Master said: 'A hundred delusions vainly trouble the mind.'
Zen Master Cheng of Damian Mountain in Qingcheng, Xichuan
A monk asked: 'What is the Xianglun Peak?' The Master said: 'It rises straight to the edge of the misty mountains.' Asked: 'What about the matter above?' The Master said: 'Three feet five into the ground.' Asked: 'What is the great meaning of the Buddha-dharma?' The Master said: 'The drums beat loudly in front of the Xingyi gate.' Asked: 'This student doesn't understand.' The Master said: 'Beat three thousand times in the morning and eight hundred times in the evening.'
Zen Master Feng of Putong in Xingyuan Prefecture
A monk asked: 'How is today's gathering like Ling Mountain (Vulture Peak, where Buddha gave many sermons)?' The Master said: 'It shakes the universe.' Asked: 'What is the realm of Putong?' The Master said: 'There are bamboos in front of the courtyard that are lush in the depths of winter, and there is no lamp inside the house that shines at midnight.'
Zen Master Jingyuan Zhen of Dengfeng in Shaozhou
Ascending the hall, he said: 'The ancients said, 'Mountains, rivers, and the great earth are all pervasive True Thusness (absolute reality).' If you all attain True Thusness, then the mountains, rivers, and great earth will be hidden. If you do not attain it, then you will violate the words of the ancients. If anyone in the assembly can speak of it, come out and speak. If you cannot speak of it, you might as well each return to your own place.'
堂。珍重 僧問。達磨未來時如何。師曰。三家村裡兩兩三三。曰來后如何。師曰。千斜不如一直 問諸法寂滅相即不問。如何是世間相。師曰。真不掩偽 問如何是和尚為人一句。師曰。不著力。
韶州大梵圓禪師
因見聖僧。乃問僧。此個聖僧年多少。僧曰。恰共和尚同年。師喝曰。這竭斗不易道得。
澧州藥山圓光禪師
僧問。藥嶠燈聯。師當第幾。師曰。相逢盡道休官去。林下何曾見一人 問水陸不涉者。師還接否。師曰。蘇嚕囌嚕 師問新到。南來北來。曰北來。師曰。不落言詮。速道速道。曰某甲是福建道人。善會鄉談。師曰。參眾去。僧曰灼然。師曰。更𨁝跳。便打 問如何是祖師西來意。師曰。道甚麼。
信州鵝湖云震禪師
僧問。如何是佛。師曰。阇黎不是 問僧。近離甚處。曰兩浙。師曰。還將得吹毛劍來否僧展兩手。師曰。將謂是個瀾柯仙。元來卻是樗蒲漢 問如何是鵝湖家風。師曰。客是主人相。師曰。恁么則謝師周旋去也。師曰。難下陳蕃之榻。
廬山開先清耀禪師
僧問。如何是燈燈不絕。師曰。青楊翻遞植。曰學人不會。師曰。無根樹下唱虛名 問披雲一句師親唱。長慶今朝事若何。師曰。家家觀世音 問如何是披雲境。師曰。一
【現代漢語翻譯】 現代漢語譯本：
堂。珍重。僧人問：『達摩（Bodhidharma，禪宗始祖）未來之時如何？』 師父說：『三家村裡兩兩三三。』 僧人問：『來后如何？』 師父說：『千斜不如一直。』 問：『諸法寂滅相即不問，如何是世間相？』 師父說：『真不掩偽。』 問：『如何是和尚為人一句？』 師父說：『不著力。』
韶州大梵圓禪師
因見到聖僧，於是問僧人：『這個聖僧年歲多少？』 僧人說：『恰與和尚同年。』 師父喝道：『這竭斗不易道得。』
澧州藥山圓光禪師
僧人問：『藥嶠燈聯，師父當第幾？』 師父說：『相逢盡道休官去，林下何曾見一人。』 問：『水陸不涉者，師父還接否？』 師父說：『蘇嚕囌嚕。』 師父問新來的僧人：『南來北來？』 答：『北來。』 師父說：『不落言詮，速道速道。』 答：『某甲是福建道人，善會鄉談。』 師父說：『參眾去。』 僧人說：『灼然。』 師父說：『更𨁝跳。』 便打。問：『如何是祖師西來意？』 師父說：『道甚麼？』
信州鵝湖云震禪師
僧人問：『如何是佛？』 師父說：『阇黎（Acarya，軌範師）不是。』 問僧人：『近離甚處？』 答：『兩浙。』 師父說：『還將得吹毛劍來否？』 僧人展開兩手。 師父說：『將謂是個瀾柯仙，元來卻是樗蒲漢。』 問：『如何是鵝湖家風？』 師父說：『客是主人相。』 僧人說：『恁么則謝師周旋去也。』 師父說：『難下陳蕃之榻。』
廬山開先清耀禪師
僧人問：『如何是燈燈不絕？』 師父說：『青楊翻遞植。』 答：『學人不會。』 師父說：『無根樹下唱虛名。』 問：『披雲一句師親唱，長慶今朝事若何？』 師父說：『家家觀世音（Avalokiteśvara，觀世音菩薩）。』 問：『如何是披雲境？』 師父說：『一』
【English Translation】 English version:
Hall. Take care. A monk asked: 'What was it like before Bodhidharma (達磨, the first patriarch of Zen) came?' The master said: 'In Three-Family Village, twos and threes.' The monk asked: 'What is it like after he came?' The master said: 'A straight line is better than a thousand slants.' Asked: 'The characteristic of the quiescence of all dharmas is not asked; what is the characteristic of the mundane world?' The master said: 'Truth does not conceal falsehood.' Asked: 'What is a phrase for the abbot's (和尚) service to others?' The master said: 'Without effort.'
Zen Master Yuan of Dafan Temple in Shaozhou
Upon seeing a holy monk, he asked the monk: 'How old is this holy monk?' The monk said: 'Exactly the same age as the abbot.' The master shouted: 'This is not easy to say.'
Zen Master Yuanguang of Yaoshan Temple in Lizhou
A monk asked: 'In the lamp association of Yaoqiao, which place does the master hold?' The master said: 'When we meet, everyone says they have retired from office; but under the forest, I have never seen a single person.' Asked: 'Those who do not involve water or land, does the master still receive them?' The master said: 'Sulu Sulu.' The master asked the newly arrived monk: 'From the south or the north?' Replied: 'From the north.' The master said: 'Not falling into words, speak quickly, speak quickly.' Replied: 'I am a Daoist from Fujian, good at local talk.' The master said: 'Join the assembly.' The monk said: 'Clearly.' The master said: 'Jump even more.' Then he struck. Asked: 'What is the meaning of the Patriarch's coming from the West?' The master said: 'What are you saying?'
Zen Master Yunzhen of Ehu Temple in Xinzhou
A monk asked: 'What is Buddha?' The master said: 'You, Acarya (阇黎, a teacher of conduct), are not.' Asked a monk: 'Where did you recently leave?' Replied: 'Liangzhe.' The master said: 'Did you bring the hair-splitting sword?' The monk spread out both hands. The master said: 'I thought you were a Lan Ke immortal, but you turn out to be a gambling fellow.' Asked: 'What is the family style of Ehu?' The master said: 'The guest is the host's image.' The monk said: 'In that case, I will thank the master for his hospitality.' The master said: 'It is difficult to lower Chen Fan's couch.'
Zen Master Qingyao of Kaixian Temple in Lushan
A monk asked: 'What is the meaning of the lamps continuing without end?' The master said: 'Green poplars are planted in turn.' Replied: 'This student does not understand.' The master said: 'Singing empty names under a rootless tree.' Asked: 'The master personally sings a phrase about parting the clouds; what is the matter with Changqing today?' The master said: 'Every family has Avalokiteśvara (觀世音, Guanshiyin Bodhisattva).' Asked: 'What is the realm of parting the clouds?' The master said: 'One.'
瓶淥水安牕下。便當生涯度幾秋。曰如何是長慶境。師曰。堂里老僧頭雪白。曰二境同歸。應當別理。師曰。在處得人疑 問古澗寒泉。誰人能到。師曰干。曰恁么則到也。師曰。深多少。
襄州奉國清海禪師
僧問。青青翠竹。儘是真如。如何是真如。師曰。點鐵成金客。聞名不見形。曰恁么則禮謝去也。師曰。昔時妄想。至今猶存 問承古有云。見月休觀指。歸家罷問程。如何是家。師曰。試舉話頭看。問放過即東道西說。不放過怎生道。師曰。二年同一春。
韶州慈光禪師
僧問。即心即佛。誘誨之言。不涉前蹤。如何指教。師曰。東西且置。南北事作么生。曰恁么則學人罔測去也。師曰。龍頭蛇尾。
韶州雙峰慧真禪師
僧問。如何是和尚非時為人一句。師曰。吃棒得也未。僧禮拜。師便打。
潭州保安師密禪師
僧問。輥芥投針時如何。師曰。落在甚麼處 問不犯詞鋒時如何。師曰。天臺南嶽。曰便恁么去時如何。師曰。江西湖南。
韶州雲門法球禪師
僧問。如何是西來大道。師曰。當時妄想。至今不絕 問如何是雲門劍。師曰。長空不匣鋒铓色。曰用者又如何。師曰。四海唯清日月明 問如何是道。師曰。頭上腳下。曰如何是道中人。
【現代漢語翻譯】 現代漢語譯本：
禪師在窗下用瓶中的清水澆灌花草，這樣清貧的生活已經過了多少個秋天了。有僧人問道：『如何是長慶（唐朝年號，公元821-824年）的境界？』禪師回答：『堂里的老僧頭髮都白了。』僧人又問：『如果兩種境界最終相同，那應該有其他的理解吧？』禪師說：『到處都讓人懷疑。』又問：『古老山澗的寒冷泉水，誰能夠到達源頭？』禪師說：『干。』僧人說：『既然這樣，那就是到達了。』禪師說：『有多深呢？』 襄州奉國清海禪師 有僧人問道：『青青的翠竹，全部都是真如（佛教用語，指事物的真實本性）。如何是真如？』禪師說：『點鐵成金的術士，只聽過他的名字，卻不見他的身影。』僧人說：『既然這樣，那我就禮拜告退了。』禪師說：『過去的妄想，到現在還存在。』又問：『承蒙古人有言，見到月亮就不要再看手指（指引方向），回到家就不要再問路程。如何是家？』禪師說：『你試著舉個話頭來看看。』又問：『如果放過，就東一句西一句地說，如果不放過，又該怎麼說？』禪師說：『兩年都是同一個春天。』 韶州慈光禪師 有僧人問道：『即心即佛（佛教禪宗用語，指人的心就是佛），這是誘導開悟的話語，如果不涉及以前的軌跡，該如何指教？』禪師說：『東西方向暫且不談，南北方向的事情又該如何？』僧人說：『既然這樣，那我就無法理解了。』禪師說：『龍頭蛇尾。』 韶州雙峰慧真禪師 有僧人問道：『如何是和尚您不按常理為人開示的一句話？』禪師說：『捱打了嗎？』僧人禮拜，禪師就打了他。 潭州保安師密禪師 有僧人問道：『滾動芥子投入針孔的時候，會怎麼樣？』禪師說：『落在什麼地方？』又問：『如果不觸犯言語鋒芒的時候，會怎麼樣？』禪師說：『天臺山、南嶽山。』僧人說：『如果就這樣去了，會怎麼樣？』禪師說：『江西、湖南。』 韶州雲門法球禪師 有僧人問道：『如何是西來大道（指禪宗）？』禪師說：『當時的妄想，到現在還沒有斷絕。』又問：『如何是雲門劍？』禪師說：『長空之中沒有匣子來收藏它鋒利的顏色。』僧人問：『使用者又如何呢？』禪師說：『四海之內唯有清明的日月。』又問：『如何是道？』禪師說：『頭上腳下。』又問：『如何是道中人？』
【English Translation】 English version:
The Zen master waters the plants in the bottle under the window. How many autumns have passed in this simple life? A monk asked: 'What is the realm of Changqing (reign period of the Tang Dynasty, 821-824 AD)?' The Zen master replied: 'The old monk in the hall has white hair.' The monk then asked: 'If the two realms ultimately converge, shouldn't there be another understanding?' The Zen master said: 'Everywhere makes people suspicious.' Another asked: 'The cold spring of the ancient mountain stream, who can reach the source?' The Zen master said: 'Dry.' The monk said: 'Since that's the case, then it has been reached.' The Zen master said: 'How deep is it?' Zen Master Qinghai of Fengguo Temple, Xiangzhou A monk asked: 'The green bamboo, all is Tathata (Buddhist term, referring to the true nature of things). What is Tathata?' The Zen master said: 'The alchemist who turns iron into gold, only his name is heard, but his figure is not seen.' The monk said: 'Since that's the case, then I will bow and take my leave.' The Zen master said: 'Past delusions still exist to this day.' Another asked: 'I have heard the ancients say, when you see the moon, stop looking at the finger (that points the way); when you return home, stop asking about the journey. What is home?' The Zen master said: 'Try to bring up a topic and see.' Another asked: 'If you let it go, you speak east and west; if you don't let it go, how should you speak?' The Zen master said: 'Two years are the same spring.' Zen Master Ciguang of Shaozhou A monk asked: 'Mind is Buddha (Buddhist Zen term, referring to the mind of man is the Buddha), words of guidance and enlightenment, if it does not involve previous traces, how should you instruct?' The Zen master said: 'Let's put aside east and west for now, what about the matters of north and south?' The monk said: 'Since that's the case, then I cannot understand.' The Zen master said: 'Dragon head, snake tail.' Zen Master Huizhen of Shuangfeng, Shaozhou A monk asked: 'What is a phrase from the abbot that is not according to the usual way of teaching people?' The Zen master said: 'Have you been beaten yet?' The monk bowed, and the Zen master hit him. Zen Master Shimi of Bao'an, Tanzhou A monk asked: 'When rolling mustard seeds into a needle hole, what happens?' The Zen master said: 'Where does it fall?' Another asked: 'If you don't offend the sharpness of words, what happens?' The Zen master said: 'Mount Tiantai, Mount Nanyue.' The monk said: 'If I just go like that, what happens?' The Zen master said: 'Jiangxi, Hunan.' Zen Master Faqiu of Yunmen, Shaozhou A monk asked: 'What is the great path from the West (referring to Zen Buddhism)?' The Zen master said: 'The delusions of that time have not been cut off to this day.' Another asked: 'What is the Yunmen sword?' The Zen master said: 'In the long sky, there is no box to store its sharp color.' The monk asked: 'What about the user?' The Zen master said: 'Within the four seas, there are only the clear sun and moon.' Another asked: 'What is the Dao?' The Zen master said: 'Head above, feet below.' Another asked: 'What is a person of the Dao?'
師曰。一任東西 問如何是隨色摩尼珠。師曰。色即不無。作么生是珠。曰學人不會。特伸請益。師曰。云有出山勢。水無投澗聲 問牛頭未見四祖時如何。師曰。香風吹萎花。曰見后如何。師曰。更雨新好者。
韶州佛陀山遠禪師
僧問。如何是佛。師曰。銅頭鐵額。曰意旨如何。師曰。簸土飏塵。
連州慈雲山深禪師
僧問。寶鏡當軒時如何。師曰。天地皆失色 問如何是教外別傳一句。師曰。扣牙恐驚齒。
廬山化城鑒禪師
僧問。如何是和尚正法眼。師曰。新羅人迷路 上堂。十方薄伽梵。一路涅槃門。諸禪德。且作么生是涅槃門。莫是山僧這裡。聚會少時。便為涅槃門么。莫錯會好。諸禪德。總不恁么會。莫別有商量底么。山僧這裡早是事不獲已。向諸人恁么道。已是相鈍置了也。更擬踏步向前。有何所益。諸禪德。但自無事。自然安樂。任運天真。隨緣自在。莫用巡他門戶求覓解會。記憶在心。被他繫縛。不得自在。便被生死之所拘。何時得出頭。可惜。光陰倏忽。便是來生。速須努力。時有僧問。生死到來。如何免得。師曰。柴鳴竹爆驚人耳。曰學人不會。請師直指。師曰。家犬聲獰夜不休 問如何是菩提路。師曰。月照舊房深 問如何是和尚家風。師曰。不欲
【現代漢語翻譯】 現代漢語譯本 師[禪師]說：『一切任其自然。』問：『如何是隨色摩尼珠（能隨著環境改變顏色的寶珠）？』師[禪師]說：『顏色並非沒有，但如何才是珠子本身？』（意指現象並非不存在，但要認識到其本質。）那僧人說：『學人[弟子]不明白，特來請教。』師[禪師]說：『云有出山之勢，水無投入深澗之聲。』（意指動靜皆是自然，不執著于外在形式。）問：『牛頭[法融禪師]未見四祖[道信禪師]時如何？』師[禪師]說：『香風吹萎花。』（意指未開悟前，一切美好終將衰敗。）說：『見后如何？』師[禪師]說：『更雨新好者。』（意指開悟后，新的美好會不斷涌現。）
韶州佛陀山遠禪師
僧人問：『如何是佛？』師[禪師]說：『銅頭鐵額。』（形容佛的威嚴相貌。）問：『意旨如何？』師[禪師]說：『簸土揚塵。』（意指佛性無處不在，即使在平凡的事物中也能體現。）
連州慈雲山深禪師
僧人問：『寶鏡當空時如何？』師[禪師]說：『天地皆失色。』（意指真理顯現時，一切虛妄都將黯然失色。）問：『如何是教外別傳一句？』師[禪師]說：『扣牙恐驚齒。』（意指真理不可言傳，只能心領神會。）
廬山化城鑒禪師
僧人問：『如何是和尚[禪師]正法眼？』師[禪師]說：『新羅人迷路。』（意指迷失方向，不知真理所在。）上堂[禪師升座說法]：『十方薄伽梵（佛的十個稱號之一，指遍佈十方的佛），一路涅槃門（通往涅槃的唯一道路）。諸位禪德，且說什麼是涅槃門？莫非是山僧[謙稱]我這裡，聚會少時，便為涅槃門么？莫錯會好。諸位禪德，總不這麼理解。莫非另有商量的么？山僧我這裡早已經是事不獲已，向諸位這麼說，已經是相互耽誤了。更想踏步向前，又有什麼益處？諸位禪德，但自無事，自然安樂。任運天真，隨緣自在。莫要巡視他人門戶，求覓理解體會，記憶在心，被他繫縛，不得自在，便被生死所拘，何時才能出頭？可惜，光陰倏忽，便是來生，速須努力。』當時有僧人問：『生死到來，如何免得？』師[禪師]說：『柴鳴竹爆驚人耳。』（形容生死到來時的突然和驚恐。）說：『學人[弟子]不會，請師[禪師]直指。』師[禪師]說：『家犬聲獰夜不休。』（形容生死輪迴的無休無止。）問：『如何是菩提路（通往覺悟的道路）？』師[禪師]說：『月照舊房深。』（意指菩提之路就在日常生活中，深入其中才能領悟。）問：『如何是和尚[禪師]家風？』師[禪師]說：『不欲。』（意指無所求，無所執。）
【English Translation】 English version The Master said, 'Let everything be as it is.' Someone asked, 'What is a Mani pearl (a wish-fulfilling jewel that changes color according to its environment)?' The Master said, 'Color is not absent, but what is the pearl itself?' (Meaning that phenomena are not non-existent, but one must recognize their essence.) The monk said, 'This student does not understand and specially asks for instruction.' The Master said, 'The clouds have the momentum to leave the mountain, the water makes no sound when plunging into the ravine.' (Meaning that movement and stillness are both natural, and one should not be attached to external forms.) Someone asked, 'What was it like when Niutou (Fazong Chan Master) had not yet seen the Fourth Patriarch (Daoxin Chan Master)?' The Master said, 'The fragrant wind withers the flowers.' (Meaning that before enlightenment, all that is beautiful will eventually decay.) He said, 'What is it like after seeing him?' The Master said, 'More rain brings forth new beauty.' (Meaning that after enlightenment, new beauty will constantly emerge.)
Zen Master Yuan of Fota Mountain in Shaozhou
A monk asked, 'What is Buddha?' The Master said, 'Copper head and iron forehead.' (Describing the majestic appearance of the Buddha.) He asked, 'What is the meaning of this?' The Master said, 'Winnowing soil and scattering dust.' (Meaning that Buddha-nature is everywhere, and can be manifested even in ordinary things.)
Zen Master Shen of Ciyun Mountain in Lianzhou
A monk asked, 'What is it like when the precious mirror is in the sky?' The Master said, 'Heaven and earth all lose their color.' (Meaning that when the truth appears, all illusions will pale in comparison.) He asked, 'What is the phrase that is transmitted separately outside the teachings?' The Master said, 'Knocking on the teeth for fear of startling them.' (Meaning that the truth cannot be conveyed in words, but can only be understood intuitively.)
Zen Master Jian of Huacheng Mountain in Lushan
A monk asked, 'What is the abbot's (Zen Master's) true Dharma eye?' The Master said, 'A Silla person is lost.' (Meaning being lost and not knowing where the truth lies.) Ascending the Dharma seat (Zen Master ascends the seat to preach): 'The Bhagavan (one of the ten titles of the Buddha, referring to the Buddhas who pervade the ten directions) of the ten directions, the one path to Nirvana (the only path to Nirvana). All you Zen practitioners, what is the gate of Nirvana? Could it be that here at this humble monk's (a humble way to refer to oneself), when we gather for a short time, it becomes the gate of Nirvana? Don't misunderstand. All you Zen practitioners, don't understand it that way. Could there be something else to discuss? This humble monk here is already compelled to say this to you, and it is already delaying each other. What benefit is there in trying to step forward? All you Zen practitioners, just be free from affairs, and you will naturally be at peace. Let things be natural, be at ease with conditions, and be free. Do not go around looking at other people's doors, seeking understanding and comprehension, memorizing them in your heart, being bound by them, and not being free. Then you will be bound by birth and death, and when will you be able to get out? It's a pity, time flies by, and the next life is upon us, so we must strive hard.' At that time, a monk asked, 'When birth and death arrive, how can we avoid them?' The Master said, 'The sound of firewood cracking and bamboo exploding startles people's ears.' (Describing the suddenness and fear of the arrival of birth and death.) He said, 'This student does not understand, please give me direct instruction.' The Master said, 'The fierce barking of the house dog never ceases at night.' (Describing the endless cycle of birth and death.) He asked, 'What is the Bodhi path (the path to enlightenment)?' The Master said, 'The moon shines deep into the old house.' (Meaning that the Bodhi path is in everyday life, and one can only understand it by delving deeply into it.) He asked, 'What is the abbot's (Zen Master's) family style?' The Master said, 'No desire.' (Meaning without seeking, without attachment.)
說似人。曰為甚麼卻如此。師曰。家醜不外揚 問如何是和尚尋常為人底句。師曰。量才補職。曰恁么則學人無分也。師曰。心不負人 問佛法畢竟成得甚麼邊事。師曰。好個問頭。無人答得。曰和尚豈無方便。師曰。云有出山勢。水無投澗聲 問如何是向上關棙子。師曰。拔劍攪龍門。
南康廬山護國禪師
上堂。有解問話者么。出來對眾問看。時有僧出禮拜。師曰。來朝更獻楚王看。便歸方丈 上堂。實際理地。不受一塵。佛事門中。不捨一法。又曰。一法若有。毗盧墮在凡夫。萬法若無。普賢失其境界。諸上座。作么生理論。朝夕恁么上來。向諸上座。說個甚麼即得。若說三乘十二分教。自有座主律師。若說世諦因緣。又非僧家之所議。若論佛法。從上祖宗多少佛法可與評量。總不如是。須知各各當人分上事。作么生是諸上座分上事。知有底對眾吐露個訊息。以表平生行腳。參善知識。具爍迦羅目。不被人謾。豈不快哉。還有么。良久曰。若無人出頭。買賣不當價。徒勞更商量。珍重 僧問。佛未出世時如何。師曰。云遮海門樹。曰出世后如何。師曰。擘破鐵圍山。
廬州天王徽禪師
上堂。僧問。如何是一大藏教。師曰。高座不曾登。曰登后如何。師乃曰。三段不同。今當第一。向
【現代漢語翻譯】 現代漢語譯本： 僧人說：『像個人。』（指護國禪師的回答還算像樣）禪師說：『為什麼卻這樣說呢？』禪師說：『家醜不可外揚。』 僧人問：『什麼是和尚平常待人接物的語句？』禪師說：『量才補職。』僧人說：『這樣說來，學人就沒有份了嗎？』禪師說：『心不負人。』 僧人問：『佛法究竟能成就什麼事情？』禪師說：『好一個問題。沒有人能回答。』僧人說：『和尚難道沒有方便之法嗎？』禪師說：『云有出山之勢，水無投澗之聲。』 僧人問：『如何是向上的關鍵？』禪師說：『拔劍攪龍門。』
南康廬山護國禪師
上堂說法，禪師說：『有誰能解答問話嗎？出來當著大家問問看。』當時有個僧人出來禮拜。禪師說：『來日再獻給楚王看吧。』便回到方丈。 上堂說法，禪師說：『實際理地，不受一塵。佛事門中，不捨一法。』又說：『一法若有，毗盧（Vairocana，意為光明遍照）墮在凡夫。萬法若無，普賢（Samantabhadra，意為普賢菩薩）失去他的境界。』各位，你們怎麼評論？早晚這樣上來，向各位說些什麼才好呢？如果說三乘十二分教，自有座主律師。如果說世諦因緣，又不是僧家所應該議論的。如果論佛法，從上代祖師有多少佛法可以用來評量？總不如是。須知各人自己分內的事。什麼是各位自己分內的事？知道的人當著大家吐露個訊息，以表明平生行腳，參訪善知識，具有爍迦羅目（cakra，意為法輪），不被人欺騙，豈不快哉！還有人嗎？』良久，禪師說：『若無人出頭，買賣不當價，徒勞再商量。珍重。』 僧人問：『佛未出世時如何？』禪師說：『云遮海門樹。』僧人說：『出世后如何？』禪師說：『擘破鐵圍山。』
廬州天王徽禪師
上堂說法，僧人問：『如何是一大藏教？』禪師說：『高座不曾登。』僧人說：『登后如何？』禪師說：『三段不同，現在是第一段。』
【English Translation】 English version: A monk said: 'It's like a person.' (referring to the fact that the Zen master's answer was decent enough) The Zen master said: 'Why do you say that?' The Zen master said: 'Don't wash your dirty linen in public.' A monk asked: 'What is the ordinary way for a monk to treat people?' The Zen master said: 'Appoint people according to their abilities.' The monk said: 'In that case, wouldn't there be no share for learners?' The Zen master said: 'Don't let your conscience be burdened.' A monk asked: 'What can Buddhism ultimately accomplish?' The Zen master said: 'What a good question. No one can answer it.' The monk said: 'Doesn't the Zen master have a convenient method?' The Zen master said: 'The clouds have the momentum to leave the mountain, and the water makes no sound when it plunges into the ravine.' A monk asked: 'What is the upward key?' The Zen master said: 'Draw your sword and stir up the Dragon Gate.'
Zen Master Huguo of Lushan, Nankang
Ascending the hall to preach, the Zen master said: 'Is there anyone who can answer questions? Come out and ask in front of everyone.' At that time, a monk came out and bowed. The Zen master said: 'Present it to the King of Chu again tomorrow.' Then he returned to his abbot's room. Ascending the hall to preach, the Zen master said: 'In the realm of actual principle, not a speck of dust is accepted. Within the gate of Buddhist affairs, not a single dharma is abandoned.' He also said: 'If there is one dharma, Vairocana (光明遍照, meaning 'illuminating everywhere') falls into the realm of ordinary people. If there are no ten thousand dharmas, Samantabhadra (普賢, meaning 'Universal Worthy') loses his realm.' Everyone, how do you comment? Coming up here morning and evening like this, what should I say to you all? If I talk about the Three Vehicles and the Twelve Divisions of the Teachings, there are resident masters and Vinaya masters. If I talk about worldly causes and conditions, it is not something that monks should discuss. If we talk about the Buddha Dharma, how much Buddha Dharma from the ancestral masters of the past can be used to evaluate? It's all not like that. You must know the matter that is within each person's own share. What is the matter within each of your own shares? Those who know should reveal a message in front of everyone, to show that they have traveled around all their lives, visited good teachers, and possess the cakra (法輪, meaning 'dharma wheel'), so that they are not deceived by others. Wouldn't that be wonderful! Is there anyone?' After a long silence, the Zen master said: 'If no one comes forward, the transaction will not be worth the price, and it will be in vain to discuss it further. Treasure this.' A monk asked: 'What was it like before the Buddha appeared in the world?' The Zen master said: 'Clouds cover the trees at the sea gate.' The monk said: 'What is it like after he appeared in the world?' The Zen master said: 'Split open the Iron Mountain.'
Zen Master Hui of Tianwang Temple, Luzhou
Ascending the hall to preach, a monk asked: 'What is the Great Treasury of Teachings?' The Zen master said: 'I have never ascended the high seat.' The monk said: 'What is it like after ascending?' The Zen master then said: 'The three sections are different; now is the first section.'
下文長。付在來日。東家籬。西家壁。自己分上又作么生。僧無對。師便打 問如何是從天降下。師曰。風雨順時。曰如何是從地涌出。師曰。稻麻竹葦。
廬州慶雲真和尚
僧問。三乘十二分教即不問。如何是直截根源。師曰。十進九退。曰如何即是。師曰。何日得休時 問一言道斷時如何。師曰。未是極則處。曰如何是極則處。師曰。冬后一陽生 問諸法實相義。和尚如何說。師曰。口掛東壁下 問佛令祖令今已委。向上機鋒事若何。師曰令。曰學人不曉。如何指示。師曰收。
岳州永福院朗禪師
問僧。汝是甚處人。曰荊南人。師曰。還過公安渡也無。曰過公安渡。師曰。汝何不判公驗。曰和尚何得特地。師曰。爭奈岳陽關頭何。僧無語。師便打。
郢州芭蕉山弘義禪師
僧問。如何是最初一句。師曰。舉起分明。曰如何受持。師曰。蘇嚕悉哩 問學人非時上來。乞師一接。師曰。汝是甚處人。曰河北人。師曰。不易過黃河。
郢州趙橫山和尚
僧問。十二時中。如何用心。師曰。長連床上。吃粥吃飯 問如何是諸佛師。師曰。平地看高。
信州西禪欽禪師
僧問。如何是涵蓋乾坤句。師曰。天上有星皆拱北。曰如何是截斷眾流句。師曰。大地
【現代漢語翻譯】 下回分解。東家的籬笆，西家的墻壁，自己又該如何是好？僧人無言以對，禪師便打了他。問：『如何是從天上降下來的？』禪師說：『風調雨順。』問：『如何是從地下涌出來的？』禪師說：『稻麻竹葦。』
廬州慶雲真和尚
僧人問：『三乘十二分教（佛教的各種教義分類）暫且不問，如何是直截了當的根源？』禪師說：『十進九退。』問：『如何才是？』禪師說：『何時才能停止呢？』問：『一言道斷時如何？』禪師說：『還不是最終的境界。』問：『如何是最終的境界？』禪師說：『冬至（冬至）后陽氣初生。』問：『諸法實相（一切事物真實面貌）的意義，和尚您如何說？』禪師說：『掛在東墻下。』問：『佛令（佛的教令）祖令（祖師的教令）如今已經明白，向上機鋒（禪宗的機鋒，指言語交鋒）之事又該如何？』禪師說：『令。』問：『學僧不明白，如何指示？』禪師說：『收。』
岳州永福院朗禪師
禪師問僧人：『你是哪裡人？』答：『荊南人。』禪師說：『可曾渡過公安渡口？』答：『渡過公安渡口。』禪師說：『你為何不檢查通行憑證？』答：『和尚為何要特別為難我？』禪師說：『奈何岳陽關口怎麼辦？』僧人無語，禪師便打了他。
郢州芭蕉山弘義禪師
僧人問：『如何是最初一句？』禪師說：『舉起分明。』問：『如何受持？』禪師說：『蘇嚕悉哩（咒語，意義不詳）。』問：『學僧不合時宜地前來，乞求禪師接引。』禪師說：『你是哪裡人？』答：『河北人。』禪師說：『不容易過黃河。』
郢州趙橫山和尚
僧人問：『十二時中（一天之中），如何用心？』禪師說：『長連床上，吃粥吃飯。』問：『如何是諸佛師？』禪師說：『平地看高。』
信州西禪欽禪師
僧人問：『如何是涵蓋乾坤句（涵蓋整個宇宙的語句）？』禪師說：『天上有星皆拱北（天上的星星都圍繞著北極星）。』問：『如何是截斷眾流句（截斷所有流動的語句）？』禪師說：『大地』
【English Translation】 To be continued next time. The east neighbor's fence, the west neighbor's wall, what about oneself? The monk had no reply, and the master struck him. Asked, 'How does it descend from the heavens?' The master said, 'Favorable weather.' Asked, 'How does it spring forth from the earth?' The master said, 'Rice, hemp, bamboo, reeds.'
The Venerable Qingyun Zhen of Luzhou
A monk asked, 'The Three Vehicles and Twelve Divisions of Teachings (various classifications of Buddhist doctrines) are not in question for now. What is the direct source?' The master said, 'Ten advances, nine retreats.' Asked, 'What is it then?' The master said, 'When will there be rest?' Asked, 'What about when a word is cut off?' The master said, 'It is not the ultimate state.' Asked, 'What is the ultimate state?' The master said, 'The first yang (positive energy) arises after the Winter Solstice (Dōngzhì).' Asked, 'How does the Venerable explain the meaning of the true aspect of all dharmas (Zhūfǎ Shíxiàng)?' The master said, 'Hanging under the east wall.' Asked, 'The Buddha's command (Fólìng) and the Patriarch's command (Zǔlìng) are now understood. What about the matter of upward-reaching spiritual mechanisms (Jīfēng, Zen exchanges)?' The master said, 'Command.' Asked, 'This student does not understand. How should it be indicated?' The master said, 'Withdraw.'
Zen Master Lang of Yongfu Monastery in Yuezhou
The master asked a monk, 'Where are you from?' He replied, 'Jingnan.' The master said, 'Have you crossed the Public Security Ferry (Gōng'ān) or not?' He replied, 'I have crossed the Public Security Ferry.' The master said, 'Why don't you check your travel documents?' He replied, 'Why does the Venerable have to make things difficult for me?' The master said, 'What about the Yueyang Pass?' The monk was speechless, and the master struck him.
Zen Master Hongyi of Mount Bazhao in Yingzhou
A monk asked, 'What is the very first sentence?' The master said, 'Clearly raised.' Asked, 'How should it be upheld?' The master said, 'Sū lū xī lī (mantra, meaning unknown).' Asked, 'This student has come at an inopportune time, begging the master for guidance.' The master said, 'Where are you from?' He replied, 'Hebei.' The master said, 'It is not easy to cross the Yellow River.'
Venerable Zhaoheng Mountain Monk of Yingzhou
A monk asked, 'How should one apply the mind throughout the twelve periods of the day (Shí'èr Shízhōng, throughout the day)?' The master said, 'On the long continuous bed, eating congee and rice.' Asked, 'What is the teacher of all Buddhas?' The master said, 'Looking high from flat ground.'
Zen Master Qin of Xichan in Xinzhou
A monk asked, 'What is the phrase that encompasses the universe (Hángài Qiánkūn Jù)?' The master said, 'The stars in the sky all revolve around the North Star.' Asked, 'What is the phrase that cuts off the flow of all streams (Jiéduàn Zhòngliú Jù)?' The master said, 'The great earth'
坦然平。曰如何是隨波逐浪句。師曰。春生夏長 問古殿重興時如何。師曰。一回春到一回新。
廬州南天王海禪師
僧問。如何是一體真如。師曰。五郎手裡鐵彈子 問十度發言九度休時如何。師曰。口邊生荊棘。曰如何免得此過。師曰。半路好抽身。
桂州覺華普照禪師
僧問。大千世界為甚麼轉身不得。師曰。誰礙阇黎。曰爭奈轉不得。師曰。無用處 問聲色二字如何透得。師曰。虛空無變易。日月自紛拏 問如何是真如涅槃。師曰。秋風聲颯颯。澗水響潺潺 上堂。總似今日老胡有望。然燈佛不如阇黎。總似今日老胡絕望。阇黎不如然燈佛。於此明得。大地微塵諸佛。西天二十八祖。唐土六祖。天下老宿。一時拈來。山僧拄杖頭上。轉妙法輪。於此明不得。百千諸佛。穿你鼻孔。西天二十八祖。透過你髑髏。還知么。若不知。山僧與你指出。良久曰。山河大地。有甚麼過。久立珍重。
益州鐵幢覺禪師
僧問。十二時中。如何履踐。師曰。光剃頭。凈洗缽 問如何是道。師曰踏著。曰如何是道中人。師曰。退後三步 問諸佛出世。當爲何事。師曰。截耳臥街。
新州延長山和尚(后住龍景山。真身現在)
僧問。如何是和尚家風。師曰。丑拙不可當。曰客
【現代漢語翻譯】 現代漢語譯本： 坦然平禪師說：『什麼是隨波逐浪的語句？』 禪師說：『春天生長，夏天滋長。』 有人問：『古寺重興的時候如何？』 禪師說：『一次春來到，一次新氣象。』
廬州南天王海禪師
有僧人問：『如何是一體真如（萬物本源的真實如常的體性）？』 禪師說：『五郎（人名，此處可能指勇猛之人）手裡的鐵彈子。』 問：『十次想發言卻有九次沉默的時候如何？』 禪師說：『口邊生長荊棘。』 問：『如何才能避免這種過失？』 禪師說：『半路及時抽身。』
桂州覺華普照禪師
有僧人問：『大千世界為什麼不能轉身？』 禪師說：『誰阻礙了你（阇黎，古印度語，意為弟子）？』 問：『可是我就是轉不了身。』 禪師說：『沒有用處。』 問：『聲色二字如何才能看透？』 禪師說：『虛空沒有變易，日月自相紛擾。』 問：『什麼是真如涅槃（不生不滅的境界）？』 禪師說：『秋風聲颯颯，澗水響潺潺。』 禪師上堂說法：『總好像今天老胡（指自己）還有希望，然燈佛（過去佛）也不如你們。總好像今天老胡完全絕望，你們也不如然燈佛。如果能明白這個道理，那麼大地微塵那麼多的諸佛，西天二十八祖，唐土六祖（指禪宗六祖慧能，638-713），天下的老修行，一時都被我拿來，放在山僧的拄杖頭上，轉動著微妙的法輪。如果不能明白這個道理，成千上萬的諸佛，也會穿過你的鼻孔，西天二十八祖，也會穿透你的頭顱。你們知道嗎？如果不知道，山僧就給你們指出來。』 良久，禪師說：『山河大地，有什麼過錯呢？』 站立很久，珍重告別。
益州鐵幢覺禪師
有僧人問：『一天十二個時辰中，如何修行？』 禪師說：『光頭剃頭，乾淨地洗缽。』 問：『什麼是道？』 禪師說：『腳下踩著的就是。』 問：『什麼是道中人？』 禪師說：『退後三步。』 問：『諸佛出世，應當做什麼事？』 禪師說：『截掉耳朵，躺在街上。』
新州延長山和尚（後來住在龍景山，真身現在）
有僧人問：『什麼是和尚的家風？』 禪師說：『醜陋笨拙，不可抵擋。』 問：『客人 English version: T然平 said: 'What is a phrase that goes with the waves?' The master said: 'Spring grows, summer flourishes.' Someone asked: 'What is it like when an ancient temple is rebuilt?' The master said: 'Each spring brings a new look.'
Zen Master Hai of Nantianwang Temple, Luzhou
A monk asked: 'What is the one true suchness (the true and unchanging nature of the origin of all things)?' The master said: 'The iron pellet in the hand of Wu Lang (a person's name, possibly referring to a brave person here).' Asked: 'What about when one wants to speak ten times but remains silent nine times?' The master said: 'Thorns grow by the mouth.' Asked: 'How can one avoid this fault?' The master said: 'Withdraw in time halfway.'
Zen Master Puzhao of Juehua Temple, Guizhou
A monk asked: 'Why can't the great chiliocosm turn around?' The master said: 'Who is hindering you (Acharya, ancient Indian word, meaning disciple)?' Asked: 'But I just can't turn around.' The master said: 'Useless.' Asked: 'How can one see through the words 'sound' and 'form'?' The master said: 'Emptiness does not change, the sun and moon are in turmoil by themselves.' Asked: 'What is true suchness nirvana (the state of non-birth and non-death)?' The master said: 'Autumn wind rustles, mountain stream babbles.' The master ascended the hall and said: 'It seems that old Hu (referring to himself) still has hope today, even Dipamkara Buddha (past Buddha) is not as good as you. It seems that old Hu is completely hopeless today, and you are not as good as Dipamkara Buddha. If you understand this principle, then the Buddhas as numerous as dust particles in the earth, the twenty-eight patriarchs of the Western Heaven, the Sixth Patriarch of Tang Dynasty (referring to Huineng, the Sixth Patriarch of Zen Buddhism, 638-713), and the old practitioners of the world, are all taken by me at once and placed on the head of the mountain monk's staff, turning the wonderful Dharma wheel. If you don't understand this principle, thousands of Buddhas will pierce your nostrils, and the twenty-eight patriarchs of the Western Heaven will penetrate your skull. Do you know? If you don't know, the mountain monk will point it out to you.' After a long silence, the master said: 'What fault do the mountains, rivers, and earth have?' Stood for a long time, bid farewell with respect.
Zen Master Jue of Tiechuang Temple, Yizhou
A monk asked: 'How should one practice during the twelve periods of the day?' The master said: 'The bald head shaves his head, and the bowl is washed cleanly.' Asked: 'What is the Tao?' The master said: 'What you are stepping on.' Asked: 'What is a person in the Tao?' The master said: 'Step back three steps.' Asked: 'What should the Buddhas do when they appear in the world?' The master said: 'Cut off their ears and lie on the street.'
Monk of Yanchang Mountain, Xinzhou (later lived in Longjing Mountain, his true body is now there)
A monk asked: 'What is the family style of the monk?' The master said: 'Ugly and clumsy, irresistible.' Asked: 'Guest
【English Translation】 Tanran Ping said, 'What is a phrase that goes with the waves?' The master said, 'Spring grows, summer flourishes.' Someone asked, 'What is it like when an ancient temple is rebuilt?' The master said, 'Each spring brings a new look.'
Zen Master Hai of Nantianwang Temple, Luzhou
A monk asked, 'What is the one true suchness?' The master said, 'The iron pellet in the hand of Wu Lang.' Asked, 'What about when one wants to speak ten times but remains silent nine times?' The master said, 'Thorns grow by the mouth.' Asked, 'How can one avoid this fault?' The master said, 'Withdraw in time halfway.'
Zen Master Puzhao of Juehua Temple, Guizhou
A monk asked, 'Why can't the great chiliocosm turn around?' The master said, 'Who is hindering you?' Asked, 'But I just can't turn around.' The master said, 'Useless.' Asked, 'How can one see through the words 'sound' and 'form'?' The master said, 'Emptiness does not change, the sun and moon are in turmoil by themselves.' Asked, 'What is true suchness nirvana?' The master said, 'Autumn wind rustles, mountain stream babbles.' The master ascended the hall and said, 'It seems that old Hu still has hope today, even Dipamkara Buddha is not as good as you. It seems that old Hu is completely hopeless today, and you are not as good as Dipamkara Buddha. If you understand this principle, then the Buddhas as numerous as dust particles in the earth, the twenty-eight patriarchs of the Western Heaven, the Sixth Patriarch of Tang Dynasty, and the old practitioners of the world, are all taken by me at once and placed on the head of the mountain monk's staff, turning the wonderful Dharma wheel. If you don't understand this principle, thousands of Buddhas will pierce your nostrils, and the twenty-eight patriarchs of the Western Heaven will penetrate your skull. Do you know? If you don't know, the mountain monk will point it out to you.' After a long silence, the master said, 'What fault do the mountains, rivers, and earth have?' Stood for a long time, bid farewell with respect.
Zen Master Jue of Tiechuang Temple, Yizhou
A monk asked, 'How should one practice during the twelve periods of the day?' The master said, 'The bald head shaves his head, and the bowl is washed cleanly.' Asked, 'What is the Tao?' The master said, 'What you are stepping on.' Asked, 'What is a person in the Tao?' The master said, 'Step back three steps.' Asked, 'What should the Buddhas do when they appear in the world?' The master said, 'Cut off their ears and lie on the street.'
Monk of Yanchang Mountain, Xinzhou (later lived in Longjing Mountain, his true body is now there)
A monk asked, 'What is the family style of the monk?' The master said, 'Ugly and clumsy, irresistible.' Asked, 'Guest
來如何祇待。師曰。瓦碗竹箸 問從上古聖。向甚麼處去。師曰。不在山間。即居樹下。曰未審成得個甚麼。師曰。汝還知落處么。僧無語。師便打。
眉州福化充禪師
僧問。如何是大人相。師曰。山僧這裡不曾容易對阇黎。曰如何得相承去。師曰。白雲雖有影。綠竹且無陰 問天皇也恁么道。龍潭也恁么道。未審和尚作么生道。師曰。汝試道看。曰比來請益。豈無方便。師曰。將謂是海東舶主。元來是北地遊人 問如何是佛法大意。師曰。十字路頭華表柱。曰學人不會。乞師再指。師曰。君自行東我向西。
眉州黃龍贊禪師
僧問。如何是和尚關棙子。師曰。少人踏得著。曰忽踏得著時如何。師曰。汝試進前看。僧便喝。師便打 問僧近離甚處。曰香林。師曰。在彼多少時。曰六年。師曰。世尊在雪山六年。證無上菩提。汝在香林六年。成得個甚麼。僧無語。師曰。移廚吃飯漢。
衡州大聖院守賢禪師
僧問。如何是古佛道場。師曰。五通廟裡沒香爐 問如何是佛法大意。師曰。南斗七。北斗八。
舒州天柱山和尚
上堂。莫有作家戰將么。試出來與山僧相見。時有僧出禮拜。師曰。山僧打退鼓。曰和尚是甚麼心行。師曰。敗將不戰 問北斗藏身意旨如何。師
【現代漢語翻譯】 現代漢語譯本： 問：應該如何對待（你）？ 師父說：『瓦碗竹筷。』 問：從上古聖賢，到什麼地方去？ 師父說：『不在山間，就在樹下。』 問：不知（他們）成就了什麼？ 師父說：『你還知道（他們）落腳的地方嗎？』 那僧人無語。師父就打了他。
眉州福化充禪師
僧人問：『什麼是大人相？』 師父說：『山僧我這裡不輕易對你說。』 問：『如何才能相承下去？』 師父說：『白雲雖有影，綠竹且無陰。』 問：『天皇（指天皇道悟禪師）也這麼說，龍潭（指龍潭崇信禪師）也這麼說，不知和尚您怎麼說？』 師父說：『你試著說看。』 問：『我來請教，難道沒有方便之門嗎？』 師父說：『還以為是海東的船主，原來是北方的遊人。』 問：『什麼是佛法大意？』 師父說：『十字路口華表柱。』 問：『學人不會，請師父再次指點。』 師父說：『你向東走，我向西去。』
眉州黃龍贊禪師
僧人問：『什麼是和尚的關捩子？』 師父說：『很少人能踩得著。』 問：『如果踩得著時如何？』 師父說：『你試著走上前來看看。』 僧人便喝了一聲。師父就打了他。 問：『僧人你最近從哪裡來？』 答：『香林。』 師父說：『在那裡多久了？』 答：『六年。』 師父說：『世尊在雪山六年，證得無上菩提。你在香林六年，成就了什麼？』 僧人無語。師父說：『（你只是個）移廚吃飯的傢伙。』
衡州大聖院守賢禪師
僧人問：『什麼是古佛道場？』 師父說：『五通廟裡沒有香爐。』 問：『什麼是佛法大意？』 師父說：『南斗七，北斗八。』
舒州天柱山和尚
（和尚）上堂說法：『莫有能征善戰的將領嗎？ 試出來與山僧我相見。』 當時有個僧人出來禮拜。師父說：『山僧我打退堂鼓。』 問：『和尚您是什麼心行？』 師父說：『敗將不戰。』 問：『北斗藏身意旨如何？』
【English Translation】 English version: Question: How should one treat (you)? The Master said: 'Earthenware bowls and bamboo chopsticks.' Question: Where do the ancient sages go? The Master said: 'Not in the mountains, but under the trees.' Question: I wonder what (they) have achieved? The Master said: 'Do you still know where (they) settle down?' The monk was speechless. The Master then struck him.
Chan Master Fuhua Chong of Meizhou
A monk asked: 'What is the appearance of a great man?' The Master said: 'This mountain monk does not easily tell you.' Question: 'How can it be inherited?' The Master said: 'Although white clouds have shadows, green bamboos have no shade.' Question: 'Emperor Tianhuang (Emperor Tianhuang Daowu) said so, and Longtan (Longtan Chongxin) also said so. I wonder what does the Master say?' The Master said: 'You try to say it.' Question: 'I come to ask for instruction, is there no expedient means?' The Master said: 'I thought you were the shipowner from the East Sea, but you are a traveler from the North.' Question: 'What is the great meaning of the Buddha-dharma?' The Master said: 'The ornamental columns at the crossroads.' Question: 'This student does not understand, please Master point it out again.' The Master said: 'You go east, I go west.'
Chan Master Huanglong Zan of Meizhou
A monk asked: 'What is the Master's linchpin?' The Master said: 'Few people can step on it.' Question: 'What if one steps on it?' The Master said: 'You try to come forward and see.' The monk then shouted. The Master then struck him. Question: 'Where did the monk come from recently?' Answer: 'Xianglin.' The Master said: 'How long have you been there?' Answer: 'Six years.' The Master said: 'The World-Honored One spent six years in the Snow Mountains and attained unsurpassed Bodhi. What have you achieved in Xianglin for six years?' The monk was speechless. The Master said: '(You are just) a rice-eating fellow who moves the kitchen.'
Chan Master Shou Xian of Dasheng Monastery in Hengzhou
A monk asked: 'What is the ancient Buddha's sanctuary?' The Master said: 'There is no incense burner in the Wutong Temple.' Question: 'What is the great meaning of the Buddha-dharma?' The Master said: 'The Southern Dipper is seven, the Northern Dipper is eight.'
The Abbot of Mount Tianzhu in Shuzhou
(The Abbot) ascended the Dharma hall and said: 'Are there any capable generals? Try to come out and meet this mountain monk.' At that time, a monk came out and bowed. The Master said: 'This mountain monk beats the retreat drum.' Question: 'What is the Master's mind and practice?' The Master said: 'A defeated general does not fight.' Question: 'What is the meaning of the Northern Dipper hiding its body?'
曰。阇黎豈不是荊南人。曰是。師曰。祇見波瀾起。不測洞庭深。
韶州雲門山朗上座
自幼肄業講肆。聞僧問雲門。如何是透法身句。門曰。北斗里藏身。師罔測微旨。遂造雲門。門才見。便把住曰。道道。師擬議。門拓開。乃示頌曰。雲門聳峻白雲低。水急游魚不敢棲。入戶已知來見解。何勞再舉轢中泥。師因斯大悟。即便禮拜。自此依雲門為上座 僧問。如何是解脫。師曰。穿靴水上行 問如何是透脫一路。師曰。南贍部洲。北郁單越。曰學人不會。意旨如何。師曰。朝游羅浮。暮歸檀特。
郢州纂子山庵主
僧問。如何是透法身句。師曰。朝看東南。暮看西北。
廣州地藏院慧慈明識禪師
僧問。既是地藏院。為甚塑熾盛光佛。師曰。過在甚麼處 問如何是地藏境。師曰。無人得敢游。
廬州東天王廣慈禪師
僧問。如何是天王境。師曰。明遠臺。曰如何是境中人。師曰。包希仁。
南嶽下八世
白雲祥禪師法嗣
韶州大曆和尚
初參白雲。云舉拳曰。我近來不恁么也。師領旨禮拜。自此入室。住后。僧問。如何是西來意。師曰。破草鞋 問如何是無為。師乃擺手 問施主供養。將何報答。師以手捻髭曰。有髭即捻。曰無髭又如
【現代漢語翻譯】 問：『阇黎（Ajari，梵語老師的意思）豈不是荊南人？』答：『是。』師父說：『只見波濤洶涌，難以測度洞庭湖的深淺。』
韶州雲門山朗上座（長老）： 自幼學習儒家經典。聽聞僧人問雲門文偃禪師：『如何是透法身句？』雲門答：『北斗里藏身。』朗上座不明白其中的深意，於是前往雲門山拜訪雲門。雲門一見到他，便抓住他說：『道！道！』朗上座正要思量，雲門便把他推開，並作偈語說：『雲門聳立白雲低，水急游魚不敢棲。入門已知來見解，何勞再舉轢中泥。』朗上座因此大悟，立即禮拜。自此跟隨雲門文偃禪師，作為上座。 僧人問：『如何是解脫？』朗上座答：『穿靴水上行。』問：『如何是透脫一路？』朗上座答：『南贍部洲（Jambudvipa，四大部洲之一）。北郁單越（Uttarakuru，四大部洲之一）。』僧人說：『學人不會，意旨如何？』朗上座答：『朝游羅浮，暮歸檀特。』
郢州纂子山庵主： 僧人問：『如何是透法身句？』庵主答：『朝看東南，暮看西北。』
廣州地藏院慧慈明識禪師： 僧人問：『既是地藏院，為何塑熾盛光佛？』禪師答：『過在甚麼處？』問：『如何是地藏境？』禪師答：『無人得敢游。』
廬州東天王廣慈禪師： 僧人問：『如何是天王境？』禪師答：『明遠臺。』問：『如何是境中人？』禪師答：『包希仁。』
南嶽下八世 白雲祥禪師法嗣 韶州大曆和尚： 最初參拜白雲祥禪師，白雲祥禪師舉起拳頭說：『我近來不這樣了。』大曆和尚領會其意，禮拜。自此進入內室。住持寺院后，僧人問：『如何是西來意？』大曆和尚答：『破草鞋。』問：『如何是無為？』大曆和尚於是擺手。問：『施主供養，將何報答？』大曆和尚用手捻鬍鬚說：『有鬍鬚就捻。』僧人說：『沒有鬍鬚又如何？』
【English Translation】 Asked: 'Ajari (teacher in Sanskrit) , aren't you from Jingnan?' Replied: 'Yes.' The master said: 'Only see the waves rising, unable to fathom the depth of Dongting Lake.'
Shaozhou, Yunmen Mountain, Elder Lang: From a young age, he studied Confucian classics. Hearing a monk ask Zen Master Yunmen Wenyan: 'What is a phrase that penetrates the Dharmakaya (Dharmakaya, the body of the law)?' Yunmen replied: 'Hiding in the Big Dipper.' Elder Lang did not understand the profound meaning, so he went to Yunmen Mountain to visit Yunmen. As soon as Yunmen saw him, he grabbed him and said: 'Speak! Speak!' As Elder Lang was about to ponder, Yunmen pushed him away and composed a verse saying: 'Yunmen towers high, white clouds low, the water is swift, and fish dare not dwell. Entering the door, one already knows the understanding, why bother to raise the mud in the rut again.' Elder Lang had a great enlightenment because of this and immediately bowed. From then on, he followed Zen Master Yunmen Wenyan as an elder. A monk asked: 'What is liberation?' Elder Lang replied: 'Walking on water in boots.' Asked: 'What is the path of thorough detachment?' Elder Lang replied: 'Jambudvipa (one of the four continents). Uttarakuru (one of the four continents).' The monk said: 'This student does not understand, what is the meaning?' Elder Lang replied: 'Morning travel to Luofu, evening return to Tantra.'
Hermit of Zuanzi Mountain in Yingzhou: A monk asked: 'What is a phrase that penetrates the Dharmakaya?' The hermit replied: 'Look southeast in the morning, look northwest in the evening.'
Zen Master Huici Mingshi of Dizang (Ksitigarbha) Temple in Guangzhou: A monk asked: 'Since it is Dizang Temple, why is the Buddha of the Blazing Light enshrined?' The Zen master replied: 'Where is the fault?' Asked: 'What is the realm of Dizang?' The Zen master replied: 'No one dares to roam.'
Zen Master Guangci of Dongtianwang Temple in Luzhou: A monk asked: 'What is the realm of the Heavenly King?' The Zen master replied: 'Mingyuan Terrace.' Asked: 'What is the person in the realm?' The Zen master replied: 'Bao Xiren.'
Eighth Generation under Nanyue Dharma Successor of Zen Master Baiyun Xiang Shaozhou, Monk Dali: Initially, he visited Zen Master Baiyun Xiang, who raised his fist and said: 'I haven't been like this lately.' Monk Dali understood the meaning and bowed. From then on, he entered the inner chamber. After residing in the temple, a monk asked: 'What is the meaning of the Westward Journey?' Monk Dali replied: 'Broken straw sandals.' Asked: 'What is non-action?' Monk Dali then waved his hand. Asked: 'What should be repaid for the alms offered by the benefactor?' Monk Dali stroked his beard and said: 'If there is a beard, then stroke it.' The monk said: 'What if there is no beard?'
何。師曰。非公境界。
連州寶華和尚
上堂。看天看地。新羅國里。和南不審。日銷萬兩黃金。雖然如此。猶是少分 上堂。盡十方世界。是個木羅漢。幡竿頭上。道將一句來 上堂。天上龍飛鳳走。山間虎嘯猿啼。拈向鼻孔。道將一句來 問僧。甚麼來。曰大容來。師曰。大容近日作么生。曰近來合得一甕醬。師喚沙彌。將一碗水來。與這僧照影 因有僧問大容曰。天賜六銖披掛后。將何報答我皇恩。容曰。來披三事衲。歸掛六銖衣。師聞之乃曰。這老凍齈。作恁么語話。容聞。令人傳語曰。何似奴緣不斷。師曰。此為拋磚。祇圖引玉 師見一僧從法堂階下過。師乃敲繩床。僧曰。若是這個。不請拈出。師喜下地詰之。僧無語。師便打 師有時戴冠子。謂眾曰。若道是俗。且身披袈裟。若道是僧。又頭戴冠子。眾無對。
韶州月華山月禪師
初謁白雲。云問。業個甚麼。曰念孔雀經。云曰。好個人家男女。隨鳥雀後走。師聞語驚異。遂依附久之。乃契旨。尋住月華。僧問。如何是月華家風。師曰。若問家風。即答家風。曰學人問家風。師曰。金銅羅漢 上堂。舉一句語。遍大千界。還有人會得這個時節么。試出來道看。要知親切。良久曰。不出頭是好手。久立珍重 問如何是祖師西來意
【現代漢語翻譯】 何。（什麼？）師（禪師）曰：『非公境界。』（這不是你能理解的境界。）
連州寶華和尚
上堂（禪宗術語，指禪師升座說法）。看天看地，新羅國里（指朝鮮半島）。和南不審（「和南」是梵語敬禮的意思，「不審」是不明白），日銷萬兩黃金。雖然如此，猶是少分。（即使這樣，也只是很少的一部分。）上堂。盡十方世界，是個木羅漢（用木頭雕刻的羅漢）。幡竿頭上，道將一句來。（在幡桿頂上，說出一句話來。）上堂。天上龍飛鳳走，山間虎嘯猿啼。拈向鼻孔，道將一句來。（放在鼻孔前，說出一句話來。）問僧：『甚麼來？』（什麼來啦？）曰：『大容來。』（大容來了。）師曰：『大容近日作么生？』（大容最近怎麼樣？）曰：『近來合得一甕醬。』（最近做了一甕醬。）師喚沙彌（小和尚），將一碗水來，與這僧照影。（給這個和尚照照影子。）因有僧問大容曰：『天賜六銖披掛后，將何報答我皇恩？』（在皇上賜予六銖官服之後，要如何報答皇恩呢？）容曰：『來披三事衲（指出家人的衣服），歸掛六銖衣。』（來的時候穿出家人的衣服，回去的時候掛上六銖官服。）師聞之乃曰：『這老凍齈（老糊塗），作恁么語話。』（說這樣的話。）容聞，令人傳語曰：『何似奴緣不斷？』（不如說塵緣未斷？）師曰：『此為拋磚，祇圖引玉。』（這是拋磚引玉。）師見一僧從法堂階下過，師乃敲繩床。僧曰：『若是這個，不請拈出。』（如果是這個，就不用請你拿出來了。）師喜下地詰之，僧無語。師便打。（禪師很高興地走下禪床追問他，僧人無話可說，禪師就打了他。）師有時戴冠子，謂眾曰：『若道是俗，且身披袈裟；若道是僧，又頭戴冠子。』（如果說是世俗之人，卻身披袈裟；如果說是僧人，又頭戴帽子。）眾無對。
韶州月華山月禪師
初謁白雲（拜見白雲禪師）。云問：『業個甚麼？』（做什麼的？）曰：『念孔雀經。』（唸誦《孔雀經》。）云曰：『好個人家男女，隨鳥雀後走。』（真是好人家的孩子，卻跟在鳥雀後面跑。）師聞語驚異，遂依附久之，乃契旨（領悟了禪宗的宗旨）。尋住月華（後來住在月華山）。僧問：『如何是月華家風？』（什麼是月華山的家風？）師曰：『若問家風，即答家風。』（如果問家風，就回答家風。）曰：『學人問家風。』（學僧問的是家風。）師曰：『金銅羅漢。』（金銅羅漢。）上堂。舉一句語，遍大千界（指整個世界）。還有人會得這個時節么？（還有人能理解這個時刻嗎？）試出來道看。（試著出來說一說。）要知親切，良久曰：『不出頭是好手。』（不露頭角才是高手。）久立珍重。（站了很久了，請珍重。）問：『如何是祖師西來意？』（什麼是祖師西來的真意？）
【English Translation】 He. The Master said, 'Not your realm.'
Baohua Monk of Lianzhou
Ascending the Dharma hall. Looking at the sky, looking at the earth, in the country of Silla (ancient Korean kingdom). Honam (a respectful greeting in Sanskrit) does not understand, daily consuming ten thousand taels of gold. Even so, it is still a small portion. Ascending the Dharma hall. The entire ten directions of the world are a wooden Arhat (a statue of an enlightened being). At the top of the banner pole, speak a sentence. Ascending the Dharma hall. Dragons fly and phoenixes dance in the sky, tigers roar and monkeys cry in the mountains. Holding it to the nostrils, speak a sentence. A monk asked, 'What comes?' He said, 'Darong comes.' The Master said, 'How is Darong doing recently?' He said, 'Recently, he made a jar of sauce.' The Master called a Shami (novice monk) to bring a bowl of water and let this monk look at his reflection. Because a monk asked Darong, 'After being granted the six-zhu (ancient weight unit) robe, how will you repay the grace of the Emperor?' Darong said, 'Coming, I wear the three-part robe (referring to the robes of a monk); returning, I hang up the six-zhu robe.' The Master heard this and said, 'This old frozen fool speaks such words.' Darong heard this and had someone convey the message, 'Why not say the worldly ties are not broken?' The Master said, 'This is throwing a brick to attract jade.' The Master saw a monk passing under the steps of the Dharma hall, and the Master knocked on the rope bed. The monk said, 'If it is this, there is no need to bring it out.' The Master was pleased and went down to question him, but the monk was speechless. The Master then struck him. The Master sometimes wore a hat and said to the assembly, 'If you say it is secular, then why wear a kasaya (monk's robe)? If you say it is a monk, then why wear a hat?' The assembly had no response.
Zen Master Yue of Yuehua Mountain in Shaozhou
Initially visited Baiyun (Zen Master Baiyun). Baiyun asked, 'What do you do?' He said, 'Reciting the Peacock Sutra.' Baiyun said, 'What good men and women, following after birds.' The Master was surprised by these words and attached himself to Baiyun for a long time, and then understood the meaning (of Zen). Later, he lived in Yuehua. A monk asked, 'What is the family style of Yuehua?' The Master said, 'If you ask about the family style, then I will answer about the family style.' He said, 'The student asks about the family style.' The Master said, 'Golden bronze Arhat.' Ascending the Dharma hall. Uttering a sentence, it pervades the entire universe. Is there anyone who understands this moment? Try to come out and say it. To know it intimately,' after a long silence, he said, 'Not showing one's head is a good hand.' Standing for a long time, take care. Asked, 'What is the meaning of the Patriarch's coming from the West?'
。師曰。梁王不識。曰意旨如何。師曰。只履西歸 師入京上堂。有一官人。出禮拜起低頭。良久。師曰。掣電之機。徒勞佇思 有一老宿。上法堂。東西顧視曰。好個法堂。要且無主。師聞乃召曰。且坐喫茶。宿問曰。元中最的。猶是龜毛兔角。不向二諦中修。如何密用。師曰測。宿曰。恁么則拗折拄杖。割斷草鞋去也。師曰。細而詳之。
南雄州地藏和尚
上堂。僧問。今日供養地藏。地藏還來否。師曰。打開佛殿門。裝香換水 師與大容。在白雲開火路。容曰。三道寶階。何似個火路。師曰。甚麼處不是。
英州樂凈含匡禪師
上堂。良久曰。摩竭提國。親行此令。去卻擔簦。截流相見 僧問。如何是西來意。師曰。側耳無功 問如何是樂凈家風。師曰。天地養人 問如何是樂凈境。師曰。有工貪種竹。無暇不杖松。曰忽遇客來。將何供養。師曰。滿園秋果熟。要者近前嘗 問龍門有意。透者如何。師曰。灘下接取。曰學人不會。師曰。喚行頭來 問但得本莫愁末。如何是本。師曰。不要問人。曰如何是末。師乃豎指 問如何是樂凈境。師曰。滿月團圓菩薩面。庭前㯶樹夜叉頭 僧辭。師問。甚處去。曰大容去。師曰。大容若問樂凈有何言教。汝作么生祇對。僧無語。師代曰。但道樂
【現代漢語翻譯】 現代漢語譯本： 師父說：『梁武帝（南朝梁的皇帝）不認識。』（僧人）問：『（達摩祖師）的意旨是什麼？』師父說：『只穿著一隻鞋子向西回去了。』 師父進入京城後上堂說法。有一位官員，出來禮拜後起身低著頭，很久。師父說：『如閃電般的機會，徒勞地思索。』 有一位老修行，走上法堂，向東西兩邊觀看，說：『好一座法堂，可惜沒有主人。』師父聽了就叫道：『請坐下喝茶。』老修行問道：『本體中最真實的東西，仍然像是烏龜的毛、兔子的角一樣不存在。不從二諦（世俗諦和勝義諦）中修行，如何秘密地運用？』師父說：『測。』老修行說：『這樣說來，就要拗斷拄杖，割斷草鞋去了。』師父說：『仔細而詳盡地思考它。』
南雄州地藏和尚
上堂說法。僧人問：『今天供養地藏菩薩（佛教中一位重要的菩薩），地藏菩薩會來嗎？』師父說：『打開佛殿的門，裝上香，換上水。』師父與大容和尚，在白雲寺開闢火路（比喻開悟的途徑）。大容和尚說：『三道寶階（比喻漸悟的途徑），怎麼比得上火路（比喻頓悟的途徑）？』師父說：『什麼地方不是（開悟的途徑）？』
英州樂凈含匡禪師
上堂說法。停頓了很久，說：『摩竭提國（古代印度的一個國家，佛教的發源地），親自推行這個命令：放下擔子，截斷水流相見。』 僧人問：『什麼是西來意（達摩祖師從西方帶來的禪宗的真意）？』師父說：『側耳傾聽也沒有用。』 問：『什麼是樂凈寺的家風？』師父說：『天地養育人。』 問：『什麼是樂凈寺的境界？』師父說：『有工夫貪圖種植竹子，沒有空閑扶持松樹。』 問：『忽然遇到客人來，將用什麼供養？』師父說：『滿園的秋果成熟了，想要的人走近前來品嚐。』 問：『龍門（險峻的地方）有意，通過的人怎麼樣？』師父說：『在灘下接住。』（比喻接引有緣人） （僧人）說：『學人不會。』師父說：『叫領頭的人來。』 問：『只要得到根本，不要擔心末節，什麼是根本？』師父說：『不要問人。』 問：『什麼是末節？』師父於是豎起手指。 問：『什麼是樂凈寺的境界？』師父說：『滿月般團圓的是菩薩的面容，庭院前高大的㯶樹像是夜叉的頭。』 僧人告辭。師父問：『去哪裡？』（僧人）說：『去大容寺。』師父說：『大容寺如果問樂凈寺有什麼言教，你將怎麼回答？』僧人無語。師父代替回答說：『只說樂』
【English Translation】 English version: The master said, 'Emperor Wu of Liang (Emperor of the Liang Dynasty in the Southern Dynasties) did not recognize.' (The monk) asked, 'What is the meaning of (Bodhidharma)?' The master said, 'He returned west wearing only one shoe.' The master entered the capital and gave a Dharma talk. There was an official who came out, bowed, and stood with his head lowered for a long time. The master said, 'The opportunity is like lightning; it is futile to ponder.' There was an old practitioner who went up to the Dharma hall, looked around to the east and west, and said, 'What a fine Dharma hall, but it has no master.' The master heard this and called out, 'Please sit down and have some tea.' The old practitioner asked, 'The most real thing in the essence is still like the hair of a tortoise or the horns of a rabbit (non-existent). If one does not cultivate within the two truths (conventional truth and ultimate truth), how does one use it secretly?' The master said, 'Measure.' The old practitioner said, 'In that case, I will break my staff and cut my straw sandals.' The master said, 'Consider it carefully and thoroughly.'
The Venerable Dizang (Ksitigarbha) of Nanxiong Prefecture
Giving a Dharma talk. A monk asked, 'Today we are making offerings to Dizang Bodhisattva (an important Bodhisattva in Buddhism), will Dizang Bodhisattva come?' The master said, 'Open the door of the Buddha hall, light incense, and change the water.' The master and the monk Darong were opening a fire path (a metaphor for the path to enlightenment) at Baiyun Temple. The monk Darong said, 'The three jeweled steps (a metaphor for the gradual path to enlightenment), how can they compare to the fire path (a metaphor for the sudden path to enlightenment)?' The master said, 'Where is it not (the path to enlightenment)?'
Chan Master Han Kuang of Lejing Temple in Yingzhou
Giving a Dharma talk. After a long pause, he said, 'The country of Magadha (an ancient Indian kingdom, the birthplace of Buddhism) personally implemented this order: put down your burdens and meet by cutting off the stream.' A monk asked, 'What is the meaning of the Westward Journey (the true meaning of Zen brought by Bodhidharma from the West)?' The master said, 'It is useless to listen intently.' Asked, 'What is the family style of Lejing Temple?' The master said, 'Heaven and earth nurture people.' Asked, 'What is the realm of Lejing Temple?' The master said, 'There is effort spent on greedily planting bamboo, and no time to support the pine trees.' Asked, 'If a guest suddenly arrives, what will you offer?' The master said, 'The autumn fruits in the garden are ripe; those who want them should come forward and taste them.' Asked, 'Longmen (a dangerous place) has intention; how do those who pass through it fare?' The master said, 'Catch them at the bottom of the shoal.' (a metaphor for receiving those with affinity) (The monk) said, 'This student does not understand.' The master said, 'Call the leader to come.' Asked, 'If one only obtains the root and does not worry about the branches, what is the root?' The master said, 'Do not ask people.' Asked, 'What are the branches?' The master then raised his finger. Asked, 'What is the realm of Lejing Temple?' The master said, 'The full moon is the round face of the Bodhisattva, and the tall 㯶 tree in front of the courtyard is like the head of a Yaksha (a type of demon).' The monk took his leave. The master asked, 'Where are you going?' (The monk) said, 'Going to Darong Temple.' The master said, 'If Darong Temple asks what teachings Lejing Temple has, how will you answer?' The monk was speechless. The master answered for him, 'Just say Le'
凈近日不肯大容 因普請打籬次。僧問。古人種種開方便門。和尚為甚麼卻攔截。師曰。牢下撅著。
韶州后白雲和尚
僧問。古琴絕韻。請師彈。師曰。伯牙雖妙手。時人聽者希。曰恁么則再遇子期也。師曰。笑發驚絃斷。寧知調不同 問昔日靈山一會。梵王為主。未審白雲甚麼人為主。師曰。有常侍在。曰恁么則法雨霶𩃱。群生有賴。師曰。汝莫這裡賣梔子。
韶州白雲福禪師
僧問。如何是佛法的的之意。師曰直。曰學人不會。師曰。崖州路上問知音。
德山密禪師法嗣
鼎州文殊應真禪師
上堂。直鉤釣獰龍。曲鉤釣蝦蟆蚯蚓還有龍么。良久曰。勞而無功 僧問。寶劍未出匣時如何。師曰。在甚麼處。曰出匣后如何。師曰。臂長衫袖短 問古人拊掌意旨如何。師曰。家無小使。不成君子。
南嶽南臺勤禪師
僧問。如何是祖師西來意。師曰。一寸龜毛重七斤。
鼎州德山紹晏禪師
僧問。如何是祖師西來意。師曰。桃源水繞白雲亭 上堂。一塵才起。大地全收。一毛頭上。師子全身且道。一塵才起。大地全收。須彌山重多少。一毛頭上。師子全身。大海水有幾滴。有人道得。與汝拄杖子。天下橫行。若道不得。須彌山蓋卻汝頭。大海水
【現代漢語翻譯】 現代漢語譯本 凈近日不肯大容，因為普請（指寺院全體僧眾一起勞作）打籬笆。有僧人問：『古人爲了教化眾生，設立種種方便之門，和尚您為什麼卻要加以阻攔呢？』 師父回答：『要牢牢地把木樁打下去。』
韶州后白雲和尚
有僧人問：『古琴的絕妙韻味，請師父彈奏一曲。』 師父說：『即使伯牙有精妙的琴藝，當今聽懂的人也很稀少。』 僧人說：『這樣說來，就是要再次遇到鐘子期了。』 師父說：『（如果不是知音）笑聲會驚斷琴絃，哪裡知道音調不同呢？』 又問：『昔日靈山法會上，梵王是主要人物，不知道在白雲這裡，什麼人是主要人物？』 師父說：『有常侍（指侍奉皇帝的官員）在。』 僧人說：『這樣說來，佛法如雨般普降，眾生都有所依賴了。』 師父說：『你不要在這裡賣梔子（意指不要在此賣弄口舌）。』
韶州白雲福禪師
有僧人問：『什麼是佛法的真正精髓？』 師父說：『直。』 僧人說：『弟子不明白。』 師父說：『到崖州路上問知音去吧。』
德山密禪師法嗣
鼎州文殊應真禪師
上堂說法：『用直鉤釣兇猛的龍，用彎鉤釣蝦蟆蚯蚓，還有龍嗎？』 良久后說：『徒勞無功。』 有僧人問：『寶劍未出劍匣時是什麼樣子？』 師父說：『在什麼地方？』 僧人說：『出匣后是什麼樣子？』 師父說：『臂長了，衫袖就短了。』 又問：『古人拍手（拊掌）的意旨是什麼？』 師父說：『家裡沒有小廝，就成不了君子。』
南嶽南臺勤禪師
有僧人問：『什麼是祖師西來意（達摩祖師從西方來到中國的真正目的）？』 師父說：『一寸龜毛重七斤。』
鼎州德山紹晏禪師
有僧人問：『什麼是祖師西來意？』 師父說：『桃源的水環繞著白雲亭。』 上堂說法：『一塵才起，大地全收。一毛頭上，師子全身。那麼，一塵才起，大地全收，須彌山（佛教中的一座山）有多重？一毛頭上，師子全身，大海水有幾滴？有人說得出來，就給你拄杖子，讓你在天下橫行。如果說不出來，須彌山就蓋住你的頭，大海水』
【English Translation】 English version Jing recently refused to allow much space because of the general labor of building fences. A monk asked, 'The ancients established various expedient gates. Why does the abbot block them?' The master said, 'Firmly drive the stakes down.'
Shaozhou Hou Baiyun Monk
A monk asked, 'The exquisite melody of the ancient zither, please master play a piece.' The master said, 'Even if Boya (a famous zither player in ancient China) has exquisite skills, few people today understand.' The monk said, 'In that case, it is to meet Ziqi (Boya's close friend who understood his music) again.' The master said, 'Laughter will startle and break the strings, how can one know the tune is different?' Asked again, 'At the assembly on Ling Mountain (Vulture Peak) in the past, Brahma (a Hindu god adopted into Buddhism) was the main figure. I wonder who is the main figure at Baiyun?' The master said, 'There is a court attendant present.' The monk said, 'In that case, the Dharma rain falls abundantly, and all beings are dependent on it.' The master said, 'Don't sell gardenias (meaning don't show off your eloquence) here.'
Shaozhou Baiyun Fu Chan Master
A monk asked, 'What is the true essence of the Buddha-dharma?' The master said, 'Straight.' The monk said, 'This disciple does not understand.' The master said, 'Go ask a kindred spirit on the road to Yazhou.'
Lineage of Chan Master Mi of Deshan
Chan Master Yingzhen of Wenshu in Dingzhou
Ascending the Dharma hall: 'Use a straight hook to fish for fierce dragons, use a curved hook to fish for toads and earthworms. Are there still dragons?' After a long silence, he said, 'Laboring without success.' A monk asked, 'What is the state of the precious sword before it leaves the scabbard?' The master said, 'Where is it?' The monk said, 'What is it like after it leaves the scabbard?' The master said, 'The arm is long, and the sleeves are short.' Asked again, 'What is the meaning of the ancients clapping their hands?' The master said, 'A house without a servant cannot become a gentleman.'
Chan Master Qin of Nantai in Nanyue
A monk asked, 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's true purpose in coming to China from the West)?' The master said, 'An inch of tortoise hair weighs seven catties.'
Chan Master Shaoan of Deshan in Dingzhou
A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The master said, 'The waters of Peach Blossom Spring surround the White Cloud Pavilion.' Ascending the Dharma hall: 'As soon as a speck of dust arises, the entire earth is gathered. On the tip of a hair, the entire body of a lion. Then, as soon as a speck of dust arises, the entire earth is gathered, how much does Mount Sumeru (a mountain in Buddhism) weigh? On the tip of a hair, the entire body of a lion, how many drops of water are in the great ocean? If someone can say it, I will give you a staff, allowing you to roam freely throughout the world. If you cannot say it, Mount Sumeru will cover your head, and the great ocean'
溺卻汝身。
潭州鹿苑文襲禪師
僧問。遠遠投師。請師一接。師曰。五門巷裡無訊息。僧良久。師曰會么。曰不會。師曰。長樂坡頭信不通。
澧州藥山可瓊禪師
上堂。僧出曰。請師答話。師曰好。曰還當得也無。師曰更問 問巨岳不曾乏寸土。師今苦口為何人。師曰。延壽也要道過。曰不伸此問。焉辯我師。師便喝。僧禮拜。師便打。
巴陵乾明院普禪師
僧問。萬行齊修。古人不許。不落功勛。還許也無。師曰一。曰學人未曉。乞師再指。師曰。三十年後。
興元府中梁山崇禪師
僧問。垂絲千尺。意在深潭時如何。師曰。紅鱗掌上躍。
鄂州黃龍志願禪師
僧問。迦葉上行衣。何人合得披。師曰。一片燒痕地。春入又逢青。
益州東禪秀禪師
僧問。既是善神。為甚麼卻被雷打。師曰。世亂奴欺主。年衰鬼弄人 問如何是一代時教。師曰。多年故紙。
鼎州普安道禪師
三句頌。涵蓋乾坤曰。乾坤並萬象。地獄及天堂。物物皆真見。頭頭用不傷。截斷眾流曰。堆山積岳來。一一盡塵埃。更擬論玄妙。冰消瓦解摧。隨波逐浪曰。辯口利舌問。高低總不虧。還汝應病藥。診候在臨時。三句外曰。當人如舉唱。三句豈能
該。有問如何事。南嶽與天臺 抬薦商量曰。相見不揚眉。君東我亦西。紅霞穿碧落。白日繞須彌。
巴陵鑒禪師法嗣
南昌泐潭靈澄禪師
以脫灑不羈人。故目為散聖。因智門寬問曰。甚處來。師曰。水清月現。門曰。好好借問。師曰。褊衫不染皂。門曰。喫茶去 師嘗有頌曰。因僧問我西來意。我話居山七八年。草履祇栽三個耳。麻衣曾補兩番肩。東庵每見西庵雪。下澗長流上澗泉。半夜白雲消散后。一輪明月到床前。
襄州興化院興順禪師
僧問。如何是和尚深深處。師曰。舉即易。答即難。曰為甚麼如此。師曰。過去 問如何是百千妙門同歸方寸。師曰。水底看夜市 問如何是向上事。師曰。楚山頭指天。
雙泉寬禪師法嗣
蘄州五祖師戒禪師
僧問。如何是佛。師曰。鼻孔長三尺。曰學人不會。師曰。真不掩偽。曲不藏直 問如何是道。師曰點。曰點后如何。師曰。荊三汴四 問寶劍未出匣時如何。師曰看。曰出匣后如何。師曰收 問如何是隨色摩尼珠。師曰隨。曰隨後如何。師曰。一個婆婆兩個癭 問得船便渡時如何。師曰。棹在誰人手。僧擬議。師曰。云有出山勢。水無投澗聲 上堂。佛病祖病。一時與諸禪德。拈向三門外。諸禪德。還拈得山僧病
【現代漢語翻譯】 現代漢語譯本： 該。有人問（南嶽懷讓）如何是佛法大事。南嶽（懷讓）與天臺（德韶）互相推薦商量說：『相見時不用揚眉示意。你往東去我也往西去。紅霞穿透碧藍的天空，白日圍繞著須彌山。』
巴陵鑒禪師的法嗣
南昌泐潭靈澄禪師
因為他灑脫不羈，所以人們稱他為『散聖』。一次，智門寬問：『從哪裡來？』靈澄禪師說：『水清則月亮顯現。』智門寬說：『很好，請問。』靈澄禪師說：『短褂不染皂色。』智門寬說：『喫茶去。』靈澄禪師曾經作頌說：『有人問我達摩祖師西來的真意，我說我居住山中七八年。草鞋只穿破了三個耳，麻布衣裳曾經補了兩回肩。東邊的庵經常能看見西邊的庵下雪，下面的山澗長年流淌著上面的山澗的泉水。半夜白雲消散之後，一輪明月照到床前。』
襄州興化院興順禪師
有僧人問：『如何是和尚您最深奧的地方？』興順禪師說：『舉起容易，回答難。』僧人說：『為什麼這樣說？』興順禪師說：『過去了。』有人問：『如何是百千妙門共同歸於方寸（指心）？』興順禪師說：『在水底看夜市。』有人問：『如何是向上之事？』興順禪師說：『楚山頭指天。』
雙泉寬禪師的法嗣
蘄州五祖師戒禪師
有僧人問：『如何是佛？』師戒禪師說：『鼻孔長三尺。』僧人說：『學人不懂。』師戒禪師說：『真不掩蓋假，曲不隱藏直。』有人問：『如何是道？』師戒禪師說：『點。』僧人說：『點之後如何？』師戒禪師說：『荊州三個，汴州四個。』有人問：『寶劍未出匣時如何？』師戒禪師說：『看。』僧人說：『出匣后如何？』師戒禪師說：『收。』有人問：『如何是隨色的摩尼珠（如意寶珠）？』師戒禪師說：『隨。』僧人說：『隨之後如何？』師戒禪師說：『一個婆婆兩個癭。』有人問：『得到船便渡河時如何？』師戒禪師說：『船槳在誰的手裡？』僧人猶豫不決。師戒禪師說：『云有出山的趨勢，水沒有投入山澗的聲音。』師戒禪師上堂說法：『佛病了，祖師也病了，一時都交給各位禪德，扔向山門外。各位禪德，還能撿得到山僧的病嗎？』
【English Translation】 English version: Someone asked: 'What is the great matter (of Buddhism)?' Nanyue (Huairang) and Tiantai (Deshao) recommended each other, saying: 'When we meet, there is no need to raise eyebrows as a signal. You go east, and I will go west. Red clouds pierce the blue sky, and the white sun circles Mount Sumeru (the central world-mountain in Buddhist cosmology).'
Dharma successor of Zen Master Baling Jian
Zen Master Lingcheng of Letan Temple in Nanchang
Because he was unrestrained and unconventional, people called him a 'scattered sage'. Once, Zhimeng Kuan asked: 'Where do you come from?' Zen Master Lingcheng said: 'When the water is clear, the moon appears.' Zhimeng Kuan said: 'Very good, may I ask further?' Zen Master Lingcheng said: 'My short robe is not dyed black.' Zhimeng Kuan said: 'Let's have some tea.' Zen Master Lingcheng once composed a verse saying: 'Someone asked me the meaning of Bodhidharma's (the first patriarch of Zen Buddhism) coming from the West, I said I have lived in the mountains for seven or eight years. My straw sandals have only worn out three loops, and my hemp robe has been patched twice on the shoulders. From the eastern hermitage, I often see snow falling on the western hermitage, and the stream below constantly flows from the stream above. After the white clouds dissipate in the middle of the night, a bright moon shines before my bed.'
Zen Master Xingshun of Xinghua Temple in Xiangzhou
A monk asked: 'What is the deepest place of the abbot?' Zen Master Xingshun said: 'It is easy to raise the question, but difficult to answer.' The monk said: 'Why is that?' Zen Master Xingshun said: 'It's past.' Someone asked: 'What is it that all the myriad wonderful gates converge to the square inch (referring to the mind)?' Zen Master Xingshun said: 'Watching the night market at the bottom of the water.' Someone asked: 'What is the matter of upward striving?' Zen Master Xingshun said: 'The peak of Mount Chu points to the sky.'
Dharma successor of Zen Master Shuangquan Kuan
Zen Master Shijie of the Fifth Ancestor Mountain in Qizhou
A monk asked: 'What is Buddha?' Zen Master Shijie said: 'The nostrils are three feet long.' The monk said: 'This student does not understand.' Zen Master Shijie said: 'Truth does not conceal falsehood, and crookedness does not hide straightness.' Someone asked: 'What is the Dao (the Way)?' Zen Master Shijie said: 'A dot.' The monk said: 'What after the dot?' Zen Master Shijie said: 'Three in Jingzhou, four in Bianzhou.' Someone asked: 'What is it like when the precious sword is not yet out of its scabbard?' Zen Master Shijie said: 'Watch.' The monk said: 'What after it is out of the scabbard?' Zen Master Shijie said: 'Sheathe it.' Someone asked: 'What is the Mani (wish-fulfilling) pearl that changes color?' Zen Master Shijie said: 'It changes.' The monk said: 'What after it changes?' Zen Master Shijie said: 'An old woman with two goiters.' Someone asked: 'What is it like when one gets a boat and crosses the river?' Zen Master Shijie said: 'In whose hands is the oar?' The monk hesitated. Zen Master Shijie said: 'The clouds have the momentum to leave the mountain, and the water has no sound of plunging into the ravine.' Zen Master Shijie ascended the Dharma hall and said: 'The Buddha is sick, and the Patriarch is also sick. For a moment, I give them all to you, Zen practitioners, and throw them outside the mountain gate. Can you, Zen practitioners, still pick up this mountain monk's sickness?'
也無。若拈得山僧病。不妨見得佛病祖病。珍重 問如何是祖師西來意。師曰。擔不起。曰為甚麼擔不起。師曰。祖師西來意 問牛頭未見四祖時如何。師曰。高問低對。曰見后如何。師曰。風蕭蕭。雨颯颯 上堂。僧問。名喧宇宙知師久。雪嶺家風略借看。師曰。未在更道。僧展兩手。師便打。僧禮拜。師豎起拄杖曰。大眾會么。言不再舉。令不重行。便下座 問僧。近離甚處。曰東京。師曰。還見天子也無。曰常年一度出金明池。師曰。有禮可恕。無禮難容。出去 智門問曰。暑往寒來即不問。林下相逢事若何。師曰。五鳳樓前聽玉漏。門曰。爭奈主山高案山低。師曰。須彌頂上擊金鐘 上方岳。少與雪竇顯。結伴遊淮山。聞師住五祖。喜勘驗。顯未欲前。岳乃先往。徑造丈室。師曰。上人名甚麼。對曰齊岳。師曰。何似泰山。岳無語。師即打趕。翌日復謁。師曰。汝作甚麼。岳回首。作圓相呈之。師曰。趁爐灶熱。更搭一個。岳擬議。師拽杖趕出門。數日後。岳再詣。乃提起坐具曰。展則大千沙界。不展則毫髮不存。為復展即是。不展即是。師遽下繩床把住曰。既是熟人。何須如此。岳又無語。師又打出 師暮年至大愚。倚杖談笑而化。
江陵府福昌院重善禪師
僧問。如何是正法眼。師曰。夜觀
【現代漢語翻譯】 現代漢語譯本 也無。如果拈得山僧的病，不妨見得佛病和祖病。珍重！ 問：如何是祖師西來意？ 師說：擔不起。 問：為什麼擔不起？ 師說：祖師西來意。 問：牛頭未見四祖時如何？ 師說：高問低對。 問：見后如何？ 師說：風蕭蕭，雨颯颯。 上堂。僧人問：名聲響徹宇宙，知道禪師很久了，雪峰（雪嶺）的家風略微借來看看。 師說：還未到，再說。 僧人展開雙手，禪師便打。 僧人禮拜，禪師豎起拄杖說：大眾明白嗎？言語不再重複，命令不再重申。便下座。 問僧人：最近從哪裡來？ 答：東京（東京）。 師說：還見到天子了嗎？ 答：常年一度在金明池出現。 師說：有禮可以饒恕，無禮難以容忍。出去。 智門問：暑往寒來就不問了，林下相逢之事如何？ 師說：五鳳樓前聽玉漏。 智門說：爭奈主山高而案山低。 師說：須彌山頂上擊金鐘。 上方岳，年輕時與雪竇顯結伴遊淮山，聽說禪師住在五祖寺，很高興想去勘驗。雪竇顯不想先去，上方岳就先去了，直接來到丈室。 師說：上人叫什麼名字？ 答：齊岳。 師說：和泰山比如何？ 岳無語。 禪師就打他並趕他走。 第二天又去拜見，禪師說：你做什麼？ 岳回頭，作圓相給他看。 師說：趁爐灶還熱，再搭一個。 岳猶豫，禪師拽杖趕出門。 幾天後，岳再次拜訪，於是提起坐具說：展開就是大千沙界，不展開就毫髮不存。到底是展開好，還是不展開好？ 禪師立刻下繩床抓住他說：既然是熟人，何須如此？ 岳又無語，禪師又打他出去。 禪師晚年到大愚，倚著枴杖談笑而化。 江陵府福昌院重善禪師 僧人問：如何是正法眼？ 師說：夜觀
【English Translation】 English version Also no. If you pick up the illness of a mountain monk, you might as well see the illness of the Buddha and the illness of the Patriarch. Treasure this! Asked: What is the meaning of the Patriarch's coming from the West? The master said: Cannot bear it. Asked: Why can't it be borne? The master said: The meaning of the Patriarch's coming from the West. Asked: What was Niu Tou (牛頭) like before he saw the Fourth Patriarch? The master said: A high question with a low answer. Asked: What was he like after seeing him? The master said: The wind is soughing, the rain is rustling. Ascending the hall. A monk asked: Your name resounds throughout the universe, I have known the master for a long time, may I briefly see the family style of Xuefeng (雪嶺). The master said: Not yet, say more. The monk spread out both hands, and the master struck him. The monk bowed, and the master raised his staff and said: Does the assembly understand? Words will not be repeated, orders will not be reiterated. Then he descended from the seat. Asked a monk: Where have you come from recently? Answered: Tokyo (東京). The master said: Have you seen the Emperor? Answered: He appears once a year at Jinming Pond. The master said: Rudeness is hard to forgive. Get out. Zhi Men asked: I won't ask about the passing of summer and the coming of winter, but what about the encounter under the forest? The master said: Listen to the jade clepsydra in front of the Five Phoenix Tower. Zhi Men said: What to do about the main mountain being high and the facing mountain being low? The master said: Strike the golden bell on the summit of Mount Sumeru (須彌). Shangfang Yue, when young, accompanied by Xuedou Xian, traveled to Huai Mountain. Hearing that the master was residing at the Fifth Ancestor Temple, he was delighted and wanted to examine him. Xuedou Xian did not want to go first, so Shangfang Yue went first, directly to the abbot's room. The master said: What is the name of the venerable one? Answered: Qi Yue. The master said: What is it like compared to Mount Tai (泰山)? Yue was speechless. The master then struck him and drove him away. The next day he visited again. The master said: What are you doing? Yue turned his head and presented a circle to him. The master said: While the stove is still hot, add another one. Yue hesitated, and the master dragged his staff and drove him out. Several days later, Yue visited again, and then raised his sitting cloth and said: If unfolded, it is the great thousand world realms; if not unfolded, not a hair remains. Is it better to unfold, or is it better not to unfold? The master immediately descended from the rope bed, grabbed him, and said: Since we are acquaintances, why bother with this? Yue was again speechless, and the master struck him out again. The master, in his later years, went to Dayu, leaned on his staff, talked and laughed, and passed away. Chan Master Chongshan of Fuchang Temple in Jiangling Prefecture A monk asked: What is the eye of the true Dharma? The master said: Night observation
乾象。曰學人不會。師曰。日裡看山 問如何是佛法的的大意。師曰。東方甲乙木。曰恁么則粉骨碎身也。師曰。易開終始口。難保歲寒心 問浩浩塵中。如何辯主。師曰。長安天子。塞外將軍。曰恁么則權握在手。師曰。不斬無罪人 問如何是不遷底法。師曰。死人不坐禪。曰學人不會。師曰。那伽常在定 問離卻咽㗋唇吻。請師速道。師曰。福昌口門窄。曰和尚為甚麼口門窄。師曰。還我話來 問如何是離筌蹄底句。師曰。頭大帽子小。曰意旨如何。師曰。側腳反穿靴 問金烏東涌。玉兔西沉時如何。師曰。措大不騎驢。曰恁么則謝師指南。師曰。更須子細 問牛頭未見四祖時如何。師曰。槵子數珠。曰見后如何。師曰。鐵磬行者 問未施武藝。便入戰場時如何。師曰。老僧打退鼓。曰恁么則展陣開旗去也。師曰。伏惟尚饗 上堂。盡乾坤大地微塵諸佛。總在福昌這裡。拈拄杖畫一畫曰。說佛說法。諸禪德。若也會得。出來與汝證據。若也不會。花須連夜發。莫待曉風吹。便下座。
蘄州四祖志諲禪師
僧問。如何是透法身句。師曰。多年松樹老𥻘皴 問葉落歸根時如何。師曰。一歲一枯榮。
襄州興化奉能禪師
僧問。如何是佛。師曰。髮長僧貌醜。
唐州天睦山慧滿禪師
僧問。如何是佛。師曰。多年桃核。曰意旨如何。師曰。打破里頭人 問如何是祖師西來意。師曰。三年逢一閏。曰合談何事。師曰。九日是重陽。
鄂州建福智同禪師
僧問。如何是透法身句。師曰。鸚鵡慕西秦。僧禮拜。師曰。聽取一頌。雲門透法身。法身何許人。雁回沙塞北。鸚鵡慕西秦。
襄州延慶宗本禪師
僧問。魚未跳龍門時如何。師曰。擺手入長安。曰跳過後如何。師曰。長安雖樂。
鼎州大龍山炳賢禪師
僧問。昔日先師語。如何透法身。師曰。萬仞峰前句。不與白雲齊 問如何是動乾坤句。師曰。透出龍宮翻大海。掌開日月倒須彌 問如何是出家人。師曰深。曰如何是出家法。師曰苦。
自巖上座
僧問。如何是無縫塔。師曰。磚瓦泥土。曰如何是塔中人。師曰。含齒戴髮 問如何是大人相。師曰。不曾作模樣。曰如何是老人相。師曰。無力把拄杖 問洞山麻三斤。意旨如何。師曰。八十婆婆不梳妝。
香林遠禪師法嗣
隨州智門光祚禪師
上堂。德山入門便棒。臨濟入門便喝。你且道。山僧者里用個什麼。還有人委悉么。不如歸堂向火。珍重 上堂。三兩日來好春雨。可謂霶𩃰。凡夫人見水是水。天人見水是琉璃。魚
【現代漢語翻譯】 現代漢語譯本 僧人問：『什麼是佛？』 智同禪師說：『多年的桃核。』 僧人說：『這句話的意義是什麼？』 智同禪師說：『打破它，裡面有人。』 僧人問：『什麼是祖師西來意（Bodhidharma's purpose in coming from the West）？』 智同禪師說：『三年逢一閏。』 僧人說：『應該談論什麼事？』 智同禪師說：『九日是重陽（Double Ninth Festival）。』
鄂州建福智同禪師
僧人問：『如何是透法身句（the phrase that penetrates the Dharmakaya）？』 宗本禪師說：『鸚鵡慕西秦。』 僧人禮拜。 宗本禪師說：『聽我一首偈頌：雲門透法身（Yunmen penetrates the Dharmakaya），法身何許人？ 雁回沙塞北，鸚鵡慕西秦。』
襄州延慶宗本禪師
僧人問：『魚未跳龍門時如何？』 炳賢禪師說：『擺手入長安（Chang'an）。』 僧人說：『跳過後如何？』 炳賢禪師說：『長安雖樂。』
鼎州大龍山炳賢禪師
僧人問：『昔日先師語，如何透法身？』 自巖上座說：『萬仞峰前句，不與白雲齊。』 僧人問：『如何是動乾坤句？』 自巖上座說：『透出龍宮翻大海，掌開日月倒須彌（Mount Sumeru）。』 僧人問：『如何是出家人？』 自巖上座說：『深。』 僧人問：『如何是出家法？』 自巖上座說：『苦。』
自巖上座
僧人問：『如何是無縫塔？』 智門光祚禪師說：『磚瓦泥土。』 僧人說：『如何是塔中人？』 智門光祚禪師說：『含齒戴髮。』 僧人問：『如何是大人相？』 智門光祚禪師說：『不曾作模樣。』 僧人問：『如何是老人相？』 智門光祚禪師說：『無力把拄杖。』 僧人問：『洞山麻三斤（Dongshan's three pounds of flax），意旨如何？』 智門光祚禪師說：『八十婆婆不梳妝。』
香林遠禪師法嗣
隨州智門光祚禪師
智門光祚禪師上堂說法：德山入門便棒，臨濟入門便喝。你且道，山僧者里用個什麼？還有人委悉么？不如歸堂向火，珍重。 智門光祚禪師上堂說法：三兩日來好春雨，可謂霶𩃰。凡夫人見水是水，天人見水是琉璃，魚
【English Translation】 English version A monk asked: 'What is Buddha?' Zhitong (智同) Zen Master said: 'An old peach pit.' The monk said: 'What is the meaning of this?' Zhitong Zen Master said: 'Break it open, there's someone inside.' A monk asked: 'What is Bodhidharma's purpose in coming from the West (祖師西來意)?' Zhitong Zen Master said: 'A leap month occurs every three years.' The monk said: 'What should we discuss?' Zhitong Zen Master said: 'The ninth day is the Double Ninth Festival (重陽).'
Zhitong (智同) Zen Master of Jianfu Temple in Ezhou
A monk asked: 'What is the phrase that penetrates the Dharmakaya (透法身句)?' Zongben (宗本) Zen Master said: 'Parrots long for Western Qin.' The monk bowed. Zongben Zen Master said: 'Listen to this verse: Yunmen (雲門) penetrates the Dharmakaya, what kind of person is the Dharmakaya? Geese return to the northern desert, parrots long for Western Qin.'
Zongben (宗本) Zen Master of Yanqing Temple in Xiangzhou
A monk asked: 'What is it like when a fish has not yet leaped over the Dragon Gate?' Bingxian (炳賢) Zen Master said: 'Wave your hand and enter Chang'an (長安).' The monk said: 'What is it like after it has leaped over?' Bingxian Zen Master said: 'Although Chang'an is joyful.'
Bingxian (炳賢) Zen Master of Dalong Mountain in Dingzhou
A monk asked: 'How can one penetrate the Dharmakaya, according to the words of the former teacher?' Ziyan (自巖) said: 'The phrase before the ten-thousand-foot peak does not align with the white clouds.' A monk asked: 'What is the phrase that moves heaven and earth (動乾坤句)?' Ziyan (自巖) said: 'Penetrating the Dragon Palace, overturning the great sea; opening the palm, reversing the sun and moon, toppling Mount Sumeru (須彌).' A monk asked: 'What is a renunciant?' Ziyan (自巖) said: 'Deep.' A monk asked: 'What is the Dharma of renunciation?' Ziyan (自巖) said: 'Bitter.'
Ziyan (自巖)
A monk asked: 'What is a seamless stupa?' Zhimeng Guangzuo (智門光祚) Zen Master said: 'Bricks, tiles, and mud.' The monk said: 'What is the person inside the stupa?' Zhimeng Guangzuo (智門光祚) Zen Master said: 'Containing teeth and wearing hair.' A monk asked: 'What is the appearance of a great person?' Zhimeng Guangzuo (智門光祚) Zen Master said: 'Never made a model.' A monk asked: 'What is the appearance of an old person?' Zhimeng Guangzuo (智門光祚) Zen Master said: 'Without the strength to hold a staff.' A monk asked: 'What is the meaning of Dongshan's (洞山) three pounds of flax?' Zhimeng Guangzuo (智門光祚) Zen Master said: 'An eighty-year-old woman doesn't put on makeup.'
Successor of Xianglin Yuan (香林遠) Zen Master
Zhimeng Guangzuo (智門光祚) Zen Master of Suizhou
Zhimeng Guangzuo (智門光祚) Zen Master ascended the platform and said: 'Deshan (德山) hits with a stick upon entering, Linji (臨濟) shouts upon entering. Tell me, what does this mountain monk use here? Is there anyone who understands?' It's better to return to the hall and face the fire, take care. Zhimeng Guangzuo (智門光祚) Zen Master ascended the platform and said: 'These past few days have brought good spring rain, truly abundant. Ordinary people see water as water, heavenly beings see water as lapis lazuli, fish'
龍見水是窟宅。餓鬼見水是火。你衲僧家。喚作什麼。你若喚作水。又同凡夫見。若喚作琉璃。又同天人見。若喚作窟宅。又同魚龍見。若喚作火。又同餓鬼見。是你尋常還作么生。所以道。若是得底人。道火不燒口。道水不溺身。你每日吃飯。還少得一粒么。又古人云。終日著衣吃飯。未曾咬著一粒米。未曾掛著一縷線。雖然如此。又須實到者里始得。若未到者田地。且莫掠虛 問諸法寂滅相。不可以言宣時如何。師曰。好個問頭。曰漝么則匝地普天。師曰。更是一堆 問如何是無縫塔。師曰。四楞著地。曰如何是塔中人。師曰。鼻孔三斤稱不起 問威音王以前。是什麼人先悟。師曰。何不問露柱。曰便漝么會時如何。師曰。二頭三手 問威音一響。妙色已彰時如何。師曰。兩重公案 問既是普眼。為什麼不見普賢。師曰。弄巧成拙 師學人有龜毛拂子。將奉師時如何。師曰。老僧有兔角拄杖與阇黎。曰與么則進貢得賞也。師曰。三十年後。此話大行 上堂。諸上座。且得秋涼。正好進道抉擇。還有疑情。出來對眾。大家共你商量。理長則就。所以趙州八十。尚自行腳。祇是要飽叢林。又且不擔板。若有作者。但請對眾施呈。忽有騎墻察辨。呈中藏鋒。忽棒忽喝。或施圓相。忽象王回施。忽師子返躑。忽作大師子吼
【現代漢語翻譯】 現代漢語譯本： 龍見到水認為是窟宅（龍的住所）。餓鬼見到水認為是火。你們衲僧家（出家人），把水叫做什麼？如果你們把水叫做水，就和凡夫的見解一樣。如果你們把水叫做琉璃（一種寶石），就和天人的見解一樣。如果你們把水叫做窟宅，就和魚龍的見解一樣。如果你們把水叫做火，就和餓鬼的見解一樣。你們平常是怎麼看待水的呢？所以說，如果是真正領悟的人，說火不會燒嘴，說水不會淹身。你們每天吃飯，還少吃一粒米嗎？又有古人說，終日穿著衣服吃飯，未曾咬著一粒米，未曾掛著一縷線。雖然如此，又必須真正到達那個境界才行。如果還沒有到達那個田地，就不要虛張聲勢。 有人問：諸法寂滅相，不可以言語表達的時候，該怎麼辦？師父說：好一個問題。那人說：那麼就遍地普天都是了。師父說：更是一堆（指更加混亂）。 有人問：如何是無縫塔？師父說：四楞著地（四面棱角都著地）。那人說：如何是塔中人？師父說：鼻孔三斤稱不起（形容人的重量很輕，或者形容人的存在感很低）。 有人問：威音王（過去佛名）以前，是什麼人先開悟？師父說：為什麼不問露柱（木柱子）？那人說：那麼就明白了。師父說：二頭三手（形容忙亂或不知所措）。 有人問：威音（指佛的教誨）一響，妙色（美好的事物）已經彰顯的時候，該怎麼辦？師父說：兩重公案（指事情更加複雜）。 有人問：既然是普眼（普遍的觀察），為什麼不見普賢（普賢菩薩）？師父說：弄巧成拙。 有學人拿著龜毛拂子，想要獻給師父，師父說：老僧有兔角拄杖送給你。那人說：這樣說來，進貢可以得到賞賜了。師父說：三十年後，這句話會大行其道。 師父上堂說法：各位，現在秋涼了，正好進修道業，決斷選擇。還有什麼疑問，可以出來當著大家的面提出來，大家一起商量。道理正確的就採納。所以趙州禪師八十歲了，還自己行腳，就是要飽覽叢林風光，而且不固執。如果有能有所作為的人，請當衆展示出來。如果有人騎墻觀望，暗中藏鋒，或者突然棒喝，或者施展圓相，或者象王回施，或者師子返躑，或者作大師子吼（比喻說法氣勢雄偉）。
【English Translation】 English version: Dragons see water as a cave dwelling. Hungry ghosts see water as fire. What do you monks call it? If you call it water, you have the same view as ordinary people. If you call it lapis lazuli, you have the same view as heavenly beings. If you call it a cave dwelling, you have the same view as fish and dragons. If you call it fire, you have the same view as hungry ghosts. How do you usually perceive it? Therefore, it is said that if one is truly enlightened, saying 'fire' will not burn the mouth, and saying 'water' will not drown the body. When you eat every day, do you eat one grain of rice less? Also, the ancients said, 'All day long wearing clothes and eating, never biting a grain of rice, never hanging a thread.' Although this is so, one must truly reach that state. If you have not reached that state, do not pretend. Someone asked: 'When the characteristics of all dharmas are quiescent and cannot be expressed in words, what should be done?' The master said: 'A good question.' The person said: 'Then it is everywhere in the universe.' The master said: 'It's just a bigger mess.' Someone asked: 'What is a seamless pagoda?' The master said: 'The four corners touch the ground.' The person said: 'What is the person inside the pagoda?' The master said: 'The nostrils cannot lift three catties (an expression to describe someone who is very light or insignificant).' Someone asked: 'Before the Buddha Vimalakirti (a past Buddha), who was the first to attain enlightenment?' The master said: 'Why not ask the pillar?' The person said: 'Then I understand.' The master said: 'Two heads and three hands (describing being flustered or not knowing what to do).' Someone asked: 'When the sound of Vimalakirti (referring to the Buddha's teachings) resounds, and the wonderful colors (beautiful things) are already revealed, what should be done?' The master said: 'Two layers of koans (meaning the matter is more complicated).' Someone asked: 'Since it is the universal eye, why doesn't it see Samantabhadra (Samantabhadra Bodhisattva)?' The master said: 'Trying to be clever but failing.' A student had a whisk made of tortoise hair and wanted to offer it to the master. The master said: 'The old monk has a staff made of rabbit horn to give to you.' The person said: 'In that case, offering tribute will be rewarded.' The master said: 'Thirty years from now, this saying will be very popular.' The master ascended the platform and said: 'Everyone, it is now autumn and cool, a good time to advance in the path and make decisions. If there are any doubts, come out and ask in front of everyone, and we will discuss them together. If the reasoning is correct, we will adopt it. Therefore, Zen Master Zhaozhou at the age of eighty still traveled on foot, just to see the scenery of the monasteries, and he was not stubborn. If there is anyone who can accomplish something, please show it to everyone. If someone is sitting on the fence, hiding their sharpness, or suddenly shouting, or displaying a perfect circle, or the elephant king returns the favor, or the lion retreats, or makes a great lion's roar (a metaphor for the majestic and powerful way of speaking).'
。忽拗折拄杖。忽掀倒禪床。但請施設。還有么。眾無對。又曰。若是宗門中兒孫。須瞻祖師機。方可是祖師苗裔。不可吃卻祖師飯。著卻祖師衣。趁謴過日。便道我是行腳僧。者個祇喚作名字比丘。徒消信施。閻羅王久后徴你草鞋錢有日在。莫道我得便宜。忽然一日眼光落地。入地獄如箭射。又圖個什麼。各自著便宜。又不是憨漢也。久立 上堂。若欲多求。恐妨于道。祇如諸上座。還得道業成辦也未。若也未辦。千般巧說。不益其心。萬種思量。是何道理。所以古人道。你若無心我也休。晴幹不肯去。須待雨淋頭 問如何是般若體。師曰。蚌含明月。曰。如何是般若用。師曰。兔子懷胎 問三春已去。九夏又臨。學人未明。乞師直指。師曰。打你頭破作七分。曰也知師為迷徒切。爭奈學人未曉何。師曰。非日月咎 問未有世界時。還有佛法也無。師曰。少一時不生。剩一時不死 問。拈槌豎拂。揚眉瞬目。即不問。向上一路。請師舉唱。師曰。你為什麼擔枷過狀。曰與么則謝師方便。師曰。罪不重科 問。師唱誰家曲。宗風嗣阿誰。師曰。重疊關山路。曰今日一會又奚為。師曰。對牛彈琴 問真源無朕兆。如何語祖宗。師曰。句里明人。曰漝么則南山起云北。山下雨。師曰。楊花得暖風 問如何是透法身句。師曰
【現代漢語翻譯】 現代漢語譯本： （高峰原妙禪師）忽然拗斷拄杖，忽然掀翻禪床。但請你們施展手段，還有什麼嗎？眾人都無言以對。又說：『如果是宗門中的子孫，必須瞻仰祖師的機鋒，方才可算是祖師的苗裔。不可吃著祖師的飯，穿著祖師的衣，混日子，便說我是行腳僧。這種人只能叫做名字比丘（有名無實的僧人），白白地消耗信徒的供養。閻羅王日後徵收你的草鞋錢的時候總有一天。莫說我讓你得了便宜，忽然有一天眼光落地（死去），入地獄就像箭一樣快。又圖個什麼呢？各自佔些便宜，又不是傻瓜。』
（高峰原妙禪師）良久站立，上堂說法。『如果想要多求，恐怕妨礙修道。就像各位上座，還得道業成就了嗎？如果還沒有成就，千般巧說，也無益於心；萬種思量，又是什麼道理？所以古人說：你若無心，我也罷休；晴天不肯走，須待雨淋頭。』
問：『如何是般若（智慧）的本體？』 師（高峰原妙禪師）說：『蚌含明月。』 問：『如何是般若（智慧）的功用？』 師（高峰原妙禪師）說：『兔子懷胎。』
問：『三春已過，九夏又臨，學人未明，乞請師父直接指點。』 師（高峰原妙禪師）說：『打你頭破作七分。』 問：『也知道師父為迷途的弟子心切，只是學人還是不明白啊。』 師（高峰原妙禪師）說：『非日月的過錯。』
問：『未有世界時，還有佛法嗎？』 師（高峰原妙禪師）說：『少一時不生，剩一時不死。』
問：『拈槌豎拂，揚眉瞬目，這些都不問。向上的一路，請師父舉唱。』 師（高峰原妙禪師）說：『你為什麼擔枷過狀？』 問：『這樣就感謝師父的方便開示了。』 師（高峰原妙禪師）說：『罪不重罰。』
問：『師父唱的是誰家的曲調？宗風繼承的是誰？』 師（高峰原妙禪師）說：『重疊關山路。』 問：『今日一會又是爲了什麼？』 師（高峰原妙禪師）說：『對牛彈琴。』
問：『真源沒有朕兆，如何談論祖宗？』 師（高峰原妙禪師）說：『句里明人。』 問：『這樣說就是南山起云，北山下雨？』 師（高峰原妙禪師）說：『楊花得暖風。』
問：『如何是透法身句？』 師（高峰原妙禪師）說：
【English Translation】 English version: (Zen Master Gaofeng Yuanmiao) suddenly broke his staff, suddenly overturned the Zen bed. Please show your skills, is there anything else? The crowd was speechless. He also said, 'If you are descendants of the Zen school, you must look up to the ancestral master's opportunity, then you can be regarded as the descendants of the ancestral master. You must not eat the ancestral master's food, wear the ancestral master's clothes, and pass the days by fooling around, and then say that I am a traveling monk. This kind of person can only be called a 'name-only bhikshu' (a monk in name only), wasting the believers' offerings in vain. There will be a day when Yama (the King of Hell) will collect your straw sandal money in the future. Don't say I gave you a bargain, suddenly one day your eyes fall to the ground (die), entering hell is as fast as an arrow. What else are you planning? Each of you takes advantage, and you are not fools.'
(Zen Master Gaofeng Yuanmiao) stood for a long time and ascended the hall to preach. 'If you want to seek too much, I am afraid it will hinder your cultivation. Just like all of you senior monks, have you achieved your Taoist practice yet? If you have not achieved it, a thousand clever words will not benefit your mind; ten thousand kinds of thoughts, what is the reason? Therefore, the ancients said: If you have no intention, I will stop; you are not willing to leave on a sunny day, you must wait for the rain to wet your head.'
Question: 'What is the substance of Prajna (wisdom)?' The Master (Zen Master Gaofeng Yuanmiao) said: 'A clam contains a bright moon.' Question: 'What is the function of Prajna (wisdom)?' The Master (Zen Master Gaofeng Yuanmiao) said: 'A rabbit is pregnant.'
Question: 'Spring has passed, and summer is coming again. The student is still unclear. Please, Master, give direct guidance.' The Master (Zen Master Gaofeng Yuanmiao) said: 'I will break your head into seven pieces.' Question: 'I also know that the Master is eager for the lost disciples, but the student still does not understand.' The Master (Zen Master Gaofeng Yuanmiao) said: 'It is not the fault of the sun and moon.'
Question: 'When there was no world, was there still Buddha-dharma?' The Master (Zen Master Gaofeng Yuanmiao) said: 'A little less, it is not born; a little more, it does not die.'
Question: 'Raising the mallet and holding up the whisk, raising eyebrows and blinking eyes, I will not ask about these. Please, Master, sing about the path upwards.' The Master (Zen Master Gaofeng Yuanmiao) said: 'Why are you carrying a cangue (wooden collar) to court?' Question: 'In that case, I thank the Master for the expedient teaching.' The Master (Zen Master Gaofeng Yuanmiao) said: 'A crime is not punished twice.'
Question: 'Whose tune is the Master singing? Whose lineage does the Zen style inherit?' The Master (Zen Master Gaofeng Yuanmiao) said: 'Overlapping mountain passes.' Question: 'What is the purpose of today's gathering?' The Master (Zen Master Gaofeng Yuanmiao) said: 'Playing the lute to a cow.'
Question: 'The true source has no signs, how to talk about the ancestors?' The Master (Zen Master Gaofeng Yuanmiao) said: 'A person who understands within the sentence.' Question: 'Does that mean clouds rise in the southern mountains and rain falls in the northern mountains?' The Master (Zen Master Gaofeng Yuanmiao) said: 'Willow catkins get warm wind.'
Question: 'What is the phrase that penetrates the Dharmakaya (Dharma Body)?' The Master (Zen Master Gaofeng Yuanmiao) said:
。猢猻系露柱 上堂。千人排門。不如一人拔關。僧便問。如何是千人排門。師曰。守株待兔。曰如何是一人拔關。師曰。你不是者手腳 問如何是禪。師曰。最苦是黃連。曰如何是道。師曰。甜底是甘草 上堂。鼓聲才罷。罕遇作家。僧出禮拜。師曰打鼓為三軍。曰長蛇偃月休施展。匹馬單槍謾立功。師曰。冰消瓦解。曰諾。師曰。蘇嚕囌嚕 問空王殿中。以何為侍者。師曰。樓至佛 上堂。南泉道。自小養一頭水牯牛。擬向溪東放。不免食他國王水草。擬向溪西放。不免食他國王水草。不如隨處納些些。他總不見。所以雲門大師道。平地上死人無數。過得荊棘林是好手。只饒你截斷凡聖。及盡有無。也祇是老鼠入飯甕。未知有向上一竅在。便有僧問。如何是向上一竅。師便打曰。我早是將一塊屎驀口抹了。你更來咬我手作么。僧擬議。師便趁 上堂。神方秘術。子父不傳。山僧有個藥方。黑豆好合醬。便下座 問如何是清凈法身。師曰。滿眼是埃塵 問如何是色空。師曰。薤園裡賣蔥 問應化非真佛。亦非說法者。未審是什麼人說。師曰。露柱口唇缺 問如何是無底缽盂。師曰。掛向壁上。曰未審將何齋粥。師曰。瓦碗竹箸 問如何是佛。師曰。抱贓叫屈 問如何是祖師西來意。師曰。山云野雉 問如何是然燈前
【現代漢語翻譯】 現代漢語譯本： 『猢猻系露柱』（意思是像猢猻一樣被拴在露天的柱子上），上堂說法。千人排門，不如一人拔關。僧人便問：『如何是千人排門？』 師父說：『守株待兔。』 僧人問：『如何是一人拔關？』 師父說：『你不是這手腳。』 問：『如何是禪？』 師父說：『最苦是黃連。』 問：『如何是道？』 師父說：『甜的是甘草。』 上堂說法。鼓聲才罷，罕遇作家。僧人出來禮拜。師父說：『打鼓為三軍。』 僧人說：『長蛇偃月休施展，匹馬單槍謾立功。』 師父說：『冰消瓦解。』 僧人說：『諾。』 師父說：『蘇嚕囌嚕。』 問：『空王殿中，以何為侍者？』 師父說：『樓至佛（Loka-jit，意為世勝佛）。』 上堂說法。南泉（Nanquan Puyuan，748-835）道：『自小養一頭水牯牛，擬向溪東放，不免食他國王水草；擬向溪西放，不免食他國王水草；不如隨處納些些，他總不見。』 所以雲門大師（Yunmen Wenyan，864-949）道：『平地上死人無數，過得荊棘林是好手。』 只饒你截斷凡聖，及盡有無，也只是老鼠入飯甕，未知有向上一竅在。便有僧問：『如何是向上一竅？』 師父便打，說：『我早是將一塊屎驀口抹了，你更來咬我手作么？』 僧人擬議，師父便趕。 上堂說法。神方秘術，子父不傳。山僧有個藥方，黑豆好合醬。便下座。問：『如何是清凈法身？』 師父說：『滿眼是埃塵。』 問：『如何是色空？』 師父說：『薤園裡賣蔥。』 問：『應化非真佛，亦非說法者，未審是什麼人說？』 師父說：『露柱口唇缺。』 問：『如何是無底缽盂？』 師父說：『掛向壁上。』 問：『未審將何齋粥？』 師父說：『瓦碗竹箸。』 問：『如何是佛？』 師父說：『抱贓叫屈。』 問：『如何是祖師西來意？』 師父說：『山云野雉。』 問：『如何是然燈（Dipankara，意為錠光佛）前？』
【English Translation】 English version: 'A monkey tied to a dew-covered pillar' - ascends the hall. A thousand people pushing at the gate are not as good as one person pulling the latch. A monk then asks: 'What is a thousand people pushing at the gate?' The master says: 'Waiting by a stump for a hare.' The monk asks: 'What is one person pulling the latch?' The master says: 'You don't have those hands and feet.' Asks: 'What is Chan (Zen)?' The master says: 'The bitterest thing is Coptis chinensis (Huanglian).' Asks: 'What is the Tao (the Way)?' The master says: 'The sweetest thing is licorice.' Ascends the hall. As soon as the drum sound stops, rarely encountering a master. A monk comes out and bows. The master says: 'Beating the drum is for the three armies.' The monk says: 'The long snake and crescent moon should not be displayed; a lone horse and single spear achieve nothing.' The master says: 'Ice melts and tiles break.' The monk says: 'Yes.' The master says: 'Suru suru.' Asks: 'In the palace of the Empty King (Śūnyarāja), who serves as an attendant?' The master says: 'Loka-jit Buddha (樓至佛，世勝佛).' Ascends the hall. Nanquan (Nanquan Puyuan, 南泉普愿, 748-835) said: 'Since childhood, I have raised a water buffalo. If I plan to let it graze east of the stream, it will inevitably eat the water and grass of another kingdom. If I plan to let it graze west of the stream, it will inevitably eat the water and grass of another kingdom. It is better to let it graze a little bit everywhere, and it will not be noticed.' Therefore, Great Master Yunmen (Yunmen Wenyan, 雲門文偃, 864-949) said: 'Countless people die on level ground; passing through the thorny thicket is the mark of a good hand.' Even if you cut off the mundane and the sacred, and exhaust existence and non-existence, it is still just a rat entering a rice urn, not knowing there is an upward opening. Then a monk asks: 'What is the upward opening?' The master then strikes, saying: 'I already smeared your mouth with a lump of dung; why do you come to bite my hand?' The monk hesitates, and the master then chases him away. Ascends the hall. Divine prescriptions and secret arts are not passed down from father to son. This mountain monk has a prescription: black beans go well with soy sauce. Then descends from the seat. Asks: 'What is the pure Dharma body (清凈法身)?' The master says: 'The eyes are full of dust.' Asks: 'What is form and emptiness (色空)?' The master says: 'Selling scallions in the Allium tuberosum garden.' Asks: 'The manifested transformation is not the true Buddha, nor is it the one who preaches the Dharma; I wonder, who is it that speaks?' The master says: 'The pillar's mouth is missing a lip.' Asks: 'What is the bottomless alms bowl?' The master says: 'Hang it on the wall.' Asks: 'I wonder, what will be used for vegetarian porridge?' The master says: 'Earthenware bowls and bamboo chopsticks.' Asks: 'What is Buddha?' The master says: 'Accusing oneself while holding stolen goods.' Asks: 'What is the meaning of the Patriarch's (Bodhidharma's) coming from the West?' The master says: 'Mountain clouds and wild pheasants.' Asks: 'What is before Dipankara (然燈, 錠光佛)?'
。師曰。空劫無閑人。曰如何是正然燈。師曰。火星入牛鬥。曰如何是然燈后。師曰。衲僧天下走 問古鏡未磨時如何。師曰。也祇是個銅片。曰磨后如何。師曰。且收取 問學人有一問。未審。師還答也無。師曰。南地鵠。北地狐。曰意旨如何。師曰。三月里看 問善財入樓閣。是何時節。師曰。末後慇勤。曰畢竟如何折倒。師曰。不如退後三步。曰恁么則古人不先。今人不后。師曰。秦王擊缶 問終日切切。祇為庭前殘雪。如何得雪消去。師曰。相次春來。曰恁么則紅輪起處底穿蕩盡。師曰。雪上更加霜 問閉門造車時如何。師曰。還得成就也未。曰出門合轍時如何。師曰。魯般門下 問承教有言。一人發真歸源。十方虛空悉皆銷殞。既是虛空。云何銷殞。師曰。歸源者合知。曰恁么則一漚生處眾波同。師曰。細看前話。
灌州羅漢和尚
僧問。如何是佛。師曰。牛頭阿旁。曰如何是法。師曰。劍樹刀山 問如何是佛法大意。師曰。井中紅焰。日裡浮漚。曰如何領會。師曰。遙指扶桑日那邊 問如何是本來心。師曰。蹉過了也。
灌州青城香林信禪師
僧問。覿面相呈時如何。師曰。筑著鼻孔。
洞山初禪師法嗣
潭州福嚴良雅禪師
居洞山第一座。山小參次。僧出
問。如何是佛。山答曰。麻三斤。參罷。山至寮謂師曰。我今日答這僧話。得么。師曰。恰值某淨髮。山曰。你元來作這去就。拂袖便出。師曰。這老漢。將謂我明他這話頭不得。因作偈呈曰。五彩畫牛頭。黃金為點額。春晴二月初。農人皆取則。寒食賀新正。鐵錢三五百。山見深肯之 住福嚴日。僧問。如何是和尚家風。師曰。入門便見。
荊南府開福德賢禪師
僧問。去離不得時如何。師曰。子承父業 問如何是衲僧活計。師曰。耳里種田上堂。不用思而知。不用慮而解。知解俱泯。合談何事。良久曰。一葉落天下秋 問承和尚有言。隔江招手。意旨如何。師曰。被裡張帆。曰恁么則南山起云。北山下雨去也。師曰。踏不著。
潭州報慈嵩禪師
僧問。北斗藏身。意旨如何。師曰。百歲老人入漆甕。
岳州乾明睦禪師
問洞山。停機罷賞時如何。山曰。水底弄傀儡。師曰。誰是看玩家。山曰。停機罷賞者。師曰。恁么則知音不和也。山曰。知音底事作么生。師曰。大盡三十日。山曰。未在更道。師曰。某甲合吃和尚手中痛棒。山休去 問昔日靈山記。今朝嗣阿誰。師曰。楚山突兀。漢水東流。曰恁么則洞山的嗣也。師曰。聽事不真。喚鐘作甕。
鄧州廣濟院同禪師
【現代漢語翻譯】 現代漢語譯本 問：什麼是佛？（佛：佛教修行所證悟的最高境界） 趙州禪師回答說：『麻三斤。』（麻三斤：指事物的本質，不落入概念和語言的束縛） 那僧人蔘拜后，趙州禪師到僧房問他的弟子說：『我今天回答這個僧人的話，對嗎？』 他的弟子說：『恰好我今天剃頭。』 趙州禪師說：『你原來是這樣理解的。』說完，拂袖便走。 他的弟子說：『這老頭，以為我不知道他這句話的含義。』於是作了一首偈呈給趙州禪師，說：『五彩畫牛頭，黃金為點額。春晴二月初，農人皆取則。寒食賀新正，鐵錢三五百。』 趙州禪師看了，深深地認可了他。 趙州禪師住在福嚴寺時，有僧人問：『如何是和尚的家風？』 趙州禪師說：『入門便見。』
荊南府開福德賢禪師
有僧人問：『去也離也都不行時，該如何是好？』 德賢禪師說：『子承父業。』 問：『什麼是衲僧（衲僧：指雲遊四方的苦行僧）的活計？』 德賢禪師說：『在耳朵里種田。』 上堂說法，不用思考就能明白，不用思慮就能理解。知解都泯滅了，還談論什麼事呢？ 停頓了片刻，說：『一葉落，天下秋。』 問：『聽聞和尚您說過，隔江招手，意旨如何？』 德賢禪師說：『被裡張帆。』 那僧人說：『這樣說來，就是南山起云，北山下雨了。』 德賢禪師說：『踏不著。』
潭州報慈嵩禪師
有僧人問：『北斗藏身，意旨如何？』 報慈嵩禪師說：『百歲老人入漆甕。』
岳州乾明睦禪師
有僧人問洞山禪師：『停機罷賞時如何？』（停機罷賞：比喻停止一切思慮和分別） 洞山禪師說：『水底弄傀儡。』 那僧人問：『誰是看戲的人？』 洞山禪師說：『停機罷賞者。』 那僧人說：『這樣說來，就是知音不和了。』 洞山禪師問：『知音的事情怎麼樣？』 那僧人說：『大盡三十日。』 洞山禪師說：『還不到，再說。』 那僧人說：『我應該吃和尚您手中的痛棒。』 洞山禪師停止了問答。 問：『昔日靈山（靈山：釋迦牟尼佛說法的道場）的咐囑，今天由誰來繼承？』 乾明睦禪師說：『楚山突兀，漢水東流。』 那僧人說：『這樣說來，就是洞山的後嗣了。』 乾明睦禪師說：『聽事不真，喚鐘作甕。』
鄧州廣濟院同禪師
【English Translation】 English version Question: What is Buddha? (Buddha: The highest state of enlightenment attained through Buddhist practice) Master Zhao Zhou answered: 'Three pounds of flax.' (Three pounds of flax: Refers to the essence of things, not falling into the constraints of concepts and language) After the monk bowed, Master Zhao Zhou went to the monks' room and asked his disciple: 'Was my answer to that monk today correct?' His disciple said: 'It just so happens that I shaved my head today.' Master Zhao Zhou said: 'So that's how you understand it.' After speaking, he flicked his sleeve and left. His disciple said: 'This old man thinks I don't understand the meaning of his words.' So he composed a verse and presented it to Master Zhao Zhou, saying: 'A colorful painted ox head, with gold as dots on its forehead. In the clear spring of the second month, farmers all take it as a model. At the Cold Food Festival, celebrating the New Year, with three to five hundred iron coins.' Master Zhao Zhou read it and deeply approved of it. When Master Zhao Zhou lived at Fuyan Temple, a monk asked: 'What is the abbot's family style?' Master Zhao Zhou said: 'It can be seen upon entering the gate.'
Zen Master Dexian of Kaifude Temple in Jingnan Prefecture
A monk asked: 'What should be done when neither going nor leaving is possible?' Zen Master Dexian said: 'The son inherits the father's business.' Question: 'What is the livelihood of a mendicant monk (Na Seng: Refers to wandering ascetic monks)?' Zen Master Dexian said: 'Planting fields in the ears.' When ascending the Dharma hall to preach, one understands without thinking, and comprehends without deliberation. When both knowledge and understanding are extinguished, what is there to talk about? After a moment of silence, he said: 'One leaf falls, and the world knows autumn.' Question: 'I have heard the Master say, waving across the river, what is the meaning?' Zen Master Dexian said: 'Raising a sail inside a blanket.' The monk said: 'In that case, it's like clouds rising from the southern mountains and rain falling on the northern mountains.' Zen Master Dexian said: 'Cannot be stepped on.'
Zen Master Baochi Chong of Tanzhou
A monk asked: 'The Big Dipper hides its body, what is the meaning?' Zen Master Baochi Chong said: 'A hundred-year-old man enters a lacquer vat.'
Zen Master Qianming Mu of Yuezhou
A monk asked Zen Master Dongshan: 'What happens when the loom stops and appreciation ceases? (Stopping the loom and ceasing appreciation: A metaphor for stopping all thoughts and distinctions)' Zen Master Dongshan said: 'Playing puppets underwater.' The monk asked: 'Who is the audience?' Zen Master Dongshan said: 'Those who stop the loom and cease appreciation.' The monk said: 'In that case, the connoisseurs are not in harmony.' Zen Master Dongshan asked: 'What about the connoisseur's affairs?' The monk said: 'Thirty days in a long month.' Zen Master Dongshan said: 'Not yet, say more.' The monk said: 'I deserve to be struck by the Master's painful staff.' Zen Master Dongshan stopped the questioning. Question: 'Whom does the entrustment of the Vulture Peak (Vulture Peak: The place where Shakyamuni Buddha preached) of the past belong to today?' Zen Master Qianming Mu said: 'The Chu Mountains stand tall, and the Han River flows east.' The monk said: 'In that case, it is the successor of Dongshan.' Zen Master Qianming Mu said: 'Hearing is not true, calling a bell a pot.'
Zen Master Tong of Guangji Temple in Dengzhou
僧問。萬緣息盡時如何。師曰。三腳蝦蟆飛上天 問如何是透法身句。師曰。華岳三峰小。曰此意如何。師曰。青河輥底流。
韶州東平山洪教禪師
僧問。如何是向上關。師豎起拂子。曰學人未曉。乞師再指。師曰。非公境界。曰和尚豈無方便。師曰。再犯不容。
泐潭謙禪師法嗣
䖍州了山宗盛禪師
上堂。鐘聲清鼓聲響。早晚相聞休妄想。薦得徒勞別問津。莫道山僧無伎倆。咄。
奉先深禪師法嗣
天臺蓮華峰祥庵主
僧問。如何是雪嶺泥牛吼。師曰聽。曰如何是雲門木馬嘶。師曰響 示寂日。拈拄杖示眾曰。古人到這裡。為甚麼不肯住。眾無對。師乃曰。為他途路不得力。復曰。畢竟如何。以杖橫肩曰。楖栗橫擔不顧人。直入千峰萬峰去。言畢而逝。
江州崇聖御禪師
僧問。如何是學人受用三昧。師曰。橫擔拄杖。曰意旨如何。師曰。步步踏實。
雙泉郁禪師法嗣
鼎州德山慧遠禪師
開堂示眾。無量法門。悉已具足。然雖如是。且須委悉始得。其餘方便。昔時聖人互出。乃曰。傳燈爾後。賢者差肩。故云繼祖是以。心心相傳。法法相印。且作么生傳。作么生印。舉起拂子曰。此乃人天同證。若如是也遞相證明
【現代漢語翻譯】 現代漢語譯本 僧人問：『萬緣息滅的時候是什麼樣的？』 洪教禪師說：『三條腿的蛤蟆飛上天。』 僧人問：『如何是透法身句？』 洪教禪師說：『華山（華岳三峰）的三座山峰顯得很小。』 僧人說：『這是什麼意思？』 洪教禪師說：『青河在水底流動。』
韶州東平山洪教禪師
僧人問：『如何是向上關？』 洪教禪師豎起拂塵。僧人說：『學僧不明白，請禪師再次指點。』 洪教禪師說：『不是你能理解的境界。』 僧人說：『和尚難道沒有方便法門嗎？』 洪教禪師說：『再犯就不容情了。』
泐潭謙禪師法嗣
虔州了山宗盛禪師
宗盛禪師上堂說法：『鐘聲清脆，鼓聲響亮，早晚都能聽到，不要胡思亂想。領悟了就不要白費力氣另外去問路，不要說我山僧沒有本領。』 喝。
奉先深禪師法嗣
天臺蓮華峰祥庵主
僧人問：『如何是雪嶺泥牛吼？』 祥庵主說：『聽。』 僧人問：『如何是雲門木馬嘶？』 祥庵主說：『響。』 祥庵主示寂之日，拿起拄杖向大眾展示說：『古人到了這裡，為什麼不肯停留？』 大眾沒有回答。 祥庵主於是說：『因為他們的道路不得力。』 又說：『究竟如何？』 用拄杖橫在肩上說：『楖栗橫擔不顧人，直入千峰萬峰去。』 說完就去世了。
江州崇聖御禪師
僧人問：『如何是學人受用三昧？』 御禪師說：『橫擔拄杖。』 僧人問：『意旨如何？』 御禪師說：『步步踏實。』
雙泉郁禪師法嗣
鼎州德山慧遠禪師
慧遠禪師開堂向大眾開示：『無量的法門，都已經具備。雖然如此，還必須詳細瞭解才能得到。其餘的方便法門，昔日的聖人互相闡發。』 於是說：『傳燈之後，賢者並肩而行。』 所以說繼承祖師是以心傳心，以法印法。那麼怎麼傳？怎麼印？』 舉起拂塵說：『這是人天共同證悟的。如果這樣，就互相證明。』
【English Translation】 English version A monk asked: 'What is it like when all worldly thoughts cease?' Hongjiao (Hongjiao, a Chan master) said: 'A three-legged toad flies to the sky.' A monk asked: 'What is a phrase that penetrates the Dharmakaya (Dharmakaya, the body of the Dharma)?' Hongjiao (Hongjiao, a Chan master) said: 'The three peaks of Mount Hua (Hua Yue San Feng) appear small.' The monk said: 'What does this mean?' Hongjiao (Hongjiao, a Chan master) said: 'The Qing River flows at the bottom.'
Chan Master Hongjiao of Dongping Mountain, Shaozhou
A monk asked: 'What is the upward pass?' The Master raised his whisk. The monk said: 'This student does not understand, I beg the Master to point it out again.' The Master said: 'It is not a realm you can understand.' The monk said: 'Does the Master not have expedient means?' The Master said: 'A second offense will not be tolerated.'
Successor of Chan Master Qian of Letan
Chan Master Zongsheng of Liaoshan, Qianzhou
Zongsheng (Zongsheng, a Chan master) ascended the hall and said: 'The sound of the bell is clear, the sound of the drum is loud, hear them morning and evening, cease your deluded thoughts. Understanding it, do not waste effort asking for directions elsewhere, do not say that this mountain monk has no skills.' Doh!
Successor of Chan Master Shen of Fengxian
Hermit Xiang of Lotus Peak, Tiantai
A monk asked: 'What is the roar of the mud ox on Snow Mountain?' Xiang (Xiang, a Chan master) said: 'Listen.' The monk asked: 'What is the neigh of the wooden horse of Yunmen?' Xiang (Xiang, a Chan master) said: 'Sound.' On the day of his Nirvana, the Master picked up his staff and showed it to the assembly, saying: 'When the ancients arrived here, why were they unwilling to stay?' The assembly had no response. The Master then said: 'Because their path was not strong enough.' He further said: 'What is it ultimately like?' He placed the staff across his shoulder and said: 'Carrying the staff across my shoulder, I do not care about others, I go straight into thousands and ten thousands of peaks.' Having spoken, he passed away.
Chan Master Yu of Chongsheng, Jiangzhou
A monk asked: 'What is the Samadhi (Samadhi, a meditative state) that a student can enjoy?' Yu (Yu, a Chan master) said: 'Carrying the staff across the shoulder.' The monk asked: 'What is the meaning?' Yu (Yu, a Chan master) said: 'Step by step, treading firmly.'
Successor of Chan Master Yu of Shuangquan
Chan Master Huiyuan of Deshan, Dingzhou
Huiyuan (Huiyuan, a Chan master) ascended the hall and addressed the assembly: 'Limitless Dharma gates are already fully complete. Although this is so, you must understand them thoroughly to attain them. The other expedient means were mutually expounded by the sages of the past.' Then he said: 'After the transmission of the lamp, the wise walk shoulder to shoulder.' Therefore, it is said that inheriting the ancestral tradition is through mind-to-mind transmission and Dharma-to-Dharma seal. So how is it transmitted? How is it sealed?' Raising his whisk, he said: 'This is what humans and gods jointly realize. If it is like this, then verify each other.'
。其或未曉之徒。請垂下問。僧問。如何是祖師西來意。師曰。鐵門路險 解夏上堂。僧問。九旬禁足今已滿。自恣之儀事若何。師曰。猢猻趁蛺蝶。九步作一歇。曰意旨如何。師示頌曰。兩個童兒舁木鼓。左邊打了右邊舞。剎那變現百千般。分明示君君記取 問亡僧遷化。向甚麼處去。師曰。烏龜鉆破壁 上堂。枕石漱流。任運天真。不見古者道。撥霞掃雪和雲母。掘石移松得茯苓。當恁么時。復何言哉。諸禪德。要會么。聽取一頌。雪霽長空。迥野飛鴻。段云片片。向西向東。
襄州含珠山彬禪師
僧問。如何是正法眼。師曰。瞎 問如何是和尚關棙子。師豎起拂子。僧便喝。師便打。 問如何是三乘教。師曰。上大人。曰意旨如何。師曰。化三千。
披雲寂禪師法嗣
廬山開先照禪師
僧問。向上宗乘。乞師垂示。師曰。白雲斷處見明月。曰猶是學人疑處。師曰。黃葉落時聞搗衣 問如何是和尚家風。師曰。一條寒澗木。得力勝兒孫。曰用者如何。師曰。百雜碎 上堂。叢林規矩。古佛家風。一參一請。一粥一飯。且道。明得個甚麼。祇如諸人心心不停。唸唸不住。若能不停處停。念處無念。自合無生之理。與么說話。笑破他人口。
金陵天寶和尚
僧問。白雲抱
【現代漢語翻譯】 現代漢語譯本： 如果還有不明白的人，請提問。 有僧人問：『什麼是祖師西來意？』 禪師說：『鐵門路險。』 解夏上堂時，有僧人問：『九旬禁足（指夏季安居結束）如今已經圓滿，自恣（佛教術語，指出家眾互相檢舉過失）的儀式應該如何進行？』 禪師說：『猢猻追逐蛺蝶，每走九步就要歇息一下。』 僧人問：『這是什麼意思？』 禪師作偈頌說：『兩個童子抬著木鼓，左邊敲打右邊舞動。剎那間變現出千百種景象，分明地展示給你們，你們要記住。』 有僧人問：『亡故的僧人遷化后，會到什麼地方去？』 禪師說：『烏龜鉆破墻壁。』 上堂時，禪師說：『枕著石頭，漱著流水，任憑自然天真。不見古人說道，撥開彩霞，掃開白雪，和著雲母；挖掘石頭，移植松樹，得到茯苓。當這個時候，又能說什麼呢？各位禪德，想要領會嗎？聽我一首偈頌：雪后晴空，廣闊的原野上飛翔著鴻雁。片片斷云，向西向東。』
襄州含珠山彬禪師
有僧人問：『什麼是正法眼？』 禪師說：『瞎。』 問：『什麼是和尚的關捩子（比喻關鍵）？』 禪師豎起拂子。僧人便喝（禪宗術語，大聲斥喝），禪師便打。 問：『什麼是三乘教？』 禪師說：『上大人。』 問：『這是什麼意思？』 禪師說：『化三千。』
披雲寂禪師法嗣
廬山開先照禪師
有僧人問：『向上宗乘（指禪宗的最高宗旨），請禪師開示。』 禪師說：『白雲斷處見明月。』 僧人說：『這還是學人疑惑的地方。』 禪師說：『黃葉落時聞搗衣。』 問：『什麼是和尚的家風？』 禪師說：『一條寒澗木，得力勝兒孫。』 問：『用者如何？』 禪師說：『百雜碎。』 上堂時，禪師說：『叢林規矩，古佛家風。一參一請，一粥一飯。且說道，明白了個什麼？就如各位的心心不停，唸唸不住。若能在不停處停下來，在念處達到無念，自然契合無生的道理。這樣說話，會被人笑話。』
金陵天寶和尚
有僧人問：『白雲抱山頭，』
【English Translation】 English version: If there are still those who do not understand, please ask. A monk asked: 'What is the meaning of the Patriarch's coming from the West?' The Master said: 'The iron gate road is dangerous.' At the summer retreat completion ceremony, a monk asked: 'The ninety-day retreat (referring to the end of the summer retreat) is now complete. How should the ceremony of self-surrender (a Buddhist term referring to monks mutually pointing out faults) be conducted?' The Master said: 'A monkey chases a butterfly, taking a rest every nine steps.' The monk asked: 'What is the meaning of this?' The Master composed a verse saying: 'Two children carry a wooden drum, beating on the left and dancing on the right. In an instant, a hundred thousand forms appear, clearly shown to you, you must remember them.' A monk asked: 'Where does a deceased monk go after transformation?' The Master said: 'A turtle breaks through the wall.' During the Dharma talk, the Master said: 'Pillowing on stones, rinsing with flowing water, allowing natural innocence. Haven't you seen the ancients say, parting the rosy clouds, sweeping away the snow, mixing with mica; digging stones, transplanting pine trees, obtaining tuckahoe. At such a time, what else can be said? Worthy Zen practitioners, do you want to understand? Listen to my verse: After the snow, the sky is clear, wild geese fly across the vast wilderness. Patches of broken clouds, heading west and east.'
Chan Master Bin of Hanzhu Mountain in Xiangzhou
A monk asked: 'What is the True Dharma Eye?' The Master said: 'Blind.' Asked: 'What is the key (關棙子) of the Abbot?' The Master raised his whisk. The monk then shouted (喝, a Zen term, a loud shout), and the Master struck him. Asked: 'What is the Three Vehicles teaching?' The Master said: 'Top great man (上大人).' Asked: 'What is the meaning of this?' The Master said: 'Transform three thousand.'
Dharma Successor of Chan Master Pi Yun Ji
Chan Master Zhao of Kaixian Temple on Mount Lu
A monk asked: 'Please, Master, reveal the supreme principle of Zen (向上宗乘).' The Master said: 'See the bright moon where the white clouds break.' The monk said: 'This is still where the student is in doubt.' The Master said: 'Hear the sound of pounding clothes when the yellow leaves fall.' Asked: 'What is the family style of the Abbot?' The Master said: 'A cold stream tree, its strength surpasses children and grandchildren.' Asked: 'How about the user?' The Master said: 'A hundred mixed fragments.' During the Dharma talk, the Master said: 'Monastic rules, the ancient Buddha's family style. One visit, one request, one bowl of porridge, one meal. Tell me, what is understood? Just like everyone's minds never stopping, thoughts never ceasing. If one can stop where there is no stopping, and reach no-thought in the place of thought, one will naturally accord with the principle of no-birth. Speaking like this will be laughed at.'
Monk Tianbao of Jinling
A monk asked: 'White clouds embrace the mountain top,'
幽石時如何。師曰。非公境界 問如何是和尚家風。師曰。列半作三。曰學人未曉。師曰。鼻孔針筒。
舜峰韶禪師法嗣
磁州桃園山曦朗禪師
僧問。如何是祖師西來意。師曰。西來若有意。斬下老僧頭。曰為甚卻如此。師曰。不見道為法喪軀。
安州法雲智善禪師
僧問。如何是古佛道場。師曰。山青水綠。
般若柔禪師法嗣
藍田縣真禪師
僧問。如何是大定門。師曰。拈柴擇菜 上堂。成山假就於始簣。修途托至於初步。上座適來。從地爐邊來。還與初步同別。若言同。即不會不遷。若言別。亦不會不遷。上座作么生會。還會么。這裡不是那裡。那裡不是這裡。且道。是一處兩處。是遷不遷。是來去不是來去。若於此顯明得。便乃古今一如。初終自爾。唸唸無常。心心永滅。所以道。觀方知彼去。去者不至方。上座適來恁么來。卻請恁么去。參。
妙勝臻禪師法嗣
西川雪峰欽山主
上堂。昨日一今日二。不用思量。快須瞥地。蹉過平生。沒巴鼻。咄。
清涼明禪師法嗣
吉州西峰云豁禪師
郡之曾氏子。早扣諸方。晚見清涼問。佛未出世時如何。涼曰。云遮海門樹。曰出世后如何。涼曰。擘破鐵圍山。師于言下大
【現代漢語翻譯】 現代漢語譯本 問：幽靜的石頭是什麼樣的？ 師父說：這不是你能理解的境界。 問：什麼是和尚的家風？ 師父說：分開一半，做成三個。 問：學人我不明白。 師父說：鼻孔里的針筒。
舜峰韶禪師的法嗣
磁州桃園山曦朗禪師
僧人問：什麼是祖師西來意（Bodhidharma's intention in coming from the West）？ 師父說：西來如果有意，就斬下老僧的頭。 問：為什麼卻要這樣？ 師父說：沒聽過爲了佛法而犧牲生命嗎？
安州法雲智善禪師
僧人問：什麼是古佛道場（ancient Buddha's place of practice）？ 師父說：山青水綠。
般若柔禪師的法嗣
藍田縣真禪師
僧人問：什麼是大定門（gate of great samadhi）？ 師父說：撿柴擇菜。 上堂說法：堆積成山，要從最初一筐土開始；修遠的路途，要從最初一步開始。上座你剛才從地爐邊過來，和最初一步是相同還是不同？如果說是相同，就不明白不遷變的道理；如果說是不同，也不明白不遷變的道理。上座你打算怎麼理解？能理解嗎？這裡不是那裡，那裡不是這裡。那麼，是一處還是兩處？是遷變還是不遷變？是來去還是不是來去？如果能在這裡明白，就能古今一如，始終如一，唸唸無常，心心永滅。所以說，觀察方向就知道彼方離去，離去者不會到達方向。上座你剛才那樣來，就請那樣去吧。參！
妙勝臻禪師的法嗣
西川雪峰欽山主
上堂說法：昨日一，今日二，不用思量，快點瞥見真理。錯過這一生，就沒著落了。咄！
清涼明禪師的法嗣
吉州西峰云豁禪師
郡里的曾氏子弟，早年參訪各處，晚年拜見清涼禪師，問：佛未出世時是什麼樣的？ 清涼禪師說：云遮海門樹。 （曾氏子弟）問：出世后是什麼樣的？ 清涼禪師說：劈開鐵圍山。 云豁禪師在言下大悟。
【English Translation】 English version Question: What is a secluded stone like? Master said: It is not a realm you can comprehend. Question: What is the family style of the monks? Master said: Divide one in half, making three. Question: This student does not understand. Master said: A needle tube in the nostril.
Dharma heir of Zen Master Shunfeng Shao
Zen Master Xilang of Taoyuan Mountain, Cizhou
A monk asked: What is the meaning of the Patriarch's (Bodhidharma's) coming from the West? Master said: If coming from the West had a purpose, I would cut off this old monk's head. Question: Why is it so? Master said: Haven't you heard of sacrificing one's life for the Dharma?
Zen Master Zhishan of Fayun, Anzhou
A monk asked: What is the ancient Buddha's place of practice (ancient Buddha's place of practice)? Master said: Green mountains and clear waters.
Dharma heir of Zen Master Banruo Rou
Zen Master Zhen of Lantian County
A monk asked: What is the gate of great samadhi (gate of great samadhi)? Master said: Picking firewood and choosing vegetables. Ascending the hall: Building a mountain relies on the first basket of earth; a long journey relies on the first step. You, seated there, just came from the side of the earth stove. Are you the same as or different from the first step? If you say the same, you do not understand non-change. If you say different, you also do not understand non-change. How do you understand? Can you understand? Here is not there, there is not here. So, is it one place or two places? Is it changing or not changing? Is it coming and going or not coming and going? If you can clarify this, then ancient and present are one as before, beginning and end are natural, thought after thought is impermanent, mind after mind is eternally extinguished. Therefore, it is said, 'Observing the direction, one knows that the other is leaving; the one who leaves does not arrive at the direction.' You, seated there, came like that just now, so please go like that. Investigate!
Dharma heir of Zen Master Miaosheng Zhen
Mountain Master Xuefeng Qin of Xichuan
Ascending the hall: Yesterday was one, today is two. No need to think, quickly glimpse the truth. If you miss this life, you will have no support. Hah!
Dharma heir of Zen Master Qingliang Ming
Zen Master Yunhuo of Xifeng, Jizhou
A son of the Zeng family in the prefecture, visited various places early in life, and later saw Zen Master Qingliang and asked: What was it like when the Buddha had not yet appeared in the world? Qingliang said: Clouds cover the sea gate tree. (The son of the Zeng family) asked: What was it like after he appeared in the world? Qingliang said: Split open Mount Iron Ring (Mount Iron Ring). Zen Master Yunhuo had a great enlightenment upon hearing these words.
悟。涼印可之 歸住寶龍。云侶駢集。宋真宗遣使召至。訪問宗要。留上苑。經時冥坐不食。上嘉異。賜號圓凈。辭歸。珍錫甚隆。皆不受。以詩寵其行。改寶號曰祥符。旌師之居也 嘗有問易中要旨者。師曰。夫神生於無形。而成於有形。從有以至於無。然後能合乎妙圓正覺之道。故自四十九衍。以至於萬有一千五百二十。以窮天下之理。以盡天下之性。不異吾聖人之教也 示寂日。為眾曰。天不高地不厚。自是時人覷不透。但看臘月二十五。依舊面南看北斗。瞑然而逝。茶毗獲設利。建塔。
五燈全書卷第三十二 卍新續藏第 81 冊 No. 1571 五燈全書(第1卷-第33卷)
五燈全書卷第三十三
京都聖感禪寺住持(臣)僧 (超永) 編輯
京都古華嚴寺住持(臣)僧 (超揆) 較閱 進呈
雲門宗
南嶽下九世
文殊真禪師法嗣
瑞州洞山曉聰禪師
韶州杜氏子。遊方時。在云居作燈頭。見僧說泗州大聖。近在揚州出現。有說。問曰。既是泗州大聖。為甚麼卻向揚州出現。師曰。君子愛財。取之以道。后僧舉似蓮華峰祥庵主。主大驚曰。雲門兒孫猶在。中夜望雲居拜之 住后。上堂。僧問。達磨未傳心地印。釋迦未解髻中
【現代漢語翻譯】 現代漢語譯本 悟。涼印可了他，回到寶龍居住。僧侶們聚集在一起。宋真宗(997-1022)派遣使者召見他，詢問佛法要義，將他留在上苑。他長時間靜坐不食，皇上嘉獎他的奇異，賜號圓凈。他辭別返回，皇上賞賜的珍寶非常豐厚，他都不要。皇上作詩送行，並將寶龍寺改名為祥符寺，以此表彰禪師的居所。 曾經有人問他關於《易經》中的重要旨意，禪師說：『神產生於無形，而成形於有形，從有形到無形，然後才能符合妙圓正覺的道理。所以從四十九的衍數，到萬有一千五百二十，是爲了窮盡天下的道理，盡天下的本性，這與我們聖人的教誨沒有不同。』 示寂之日，他對眾人說：『天不高，地不厚，只是世人看不透。但看臘月二十五，依舊面南看北斗。』說完就安詳地去世了。火化后得到舍利，於是建塔供奉。
《五燈全書》卷第三十二 卍新續藏第 81 冊 No. 1571 《五燈全書》(第1卷-第33卷)
《五燈全書》卷第三十三
京都聖感禪寺住持(臣)僧 (超永) 編輯
京都古華嚴寺住持(臣)僧 (超揆) 較閱 進呈
雲門宗
南嶽下九世
文殊真禪師法嗣
瑞州洞山曉聰禪師
韶州杜氏之子。遊方時，在云居寺做燈頭。見到僧人說泗州大聖（僧伽大師的化身）最近在揚州出現。有人問：『既然是泗州大聖（僧伽大師的化身），為什麼卻在揚州出現？』禪師說：『君子愛財，取之以道。』後來僧人將此事告訴蓮華峰祥庵主，庵主非常驚訝地說：『雲門宗的子孫還在啊！』於是在半夜朝著云居寺的方向拜了拜。 住持后，上堂說法。有僧人問：『達磨（菩提達摩）未曾傳授心地印，釋迦（釋迦摩尼佛）未曾解開髻中...
【English Translation】 English version He attained enlightenment. Liang approved of him and he returned to live in Baolong Monastery. Monastic companions gathered together. Emperor Zhenzong of Song (997-1022) sent an envoy to summon him, inquiring about the essentials of the Buddhist teachings. He was kept in the Shangyuan Garden. He meditated in silence for a long time without eating. The Emperor praised his extraordinary nature and bestowed upon him the title 'Perfect Purity' (Yuanjing). He resigned and returned, the Emperor's gifts of treasures were very generous, but he refused them all. The Emperor composed a poem to honor his departure and renamed Baolong Monastery as Xiangfu Monastery, to commend the place where the Zen master resided. Once, someone asked him about the important principles in the 'Book of Changes' (Yi Jing), the Zen master said: 'The spirit originates from the formless and takes shape in the formed. From the formed to the formless, then it can conform to the principle of wondrous perfect enlightenment (妙圓正覺). Therefore, from the forty-nine derivations to the eleven thousand five hundred and twenty, it is to exhaust the principles of the world and to fulfill the nature of the world, which is no different from the teachings of our sages.' On the day of his passing, he said to the assembly: 'The sky is not high, the earth is not thick, it is just that people cannot see through it. Just look at the twenty-fifth day of the twelfth month, still facing south and looking at the Big Dipper.' After saying this, he passed away peacefully. After cremation, relics (舍利) were obtained, so a pagoda was built to enshrine them.
The Complete Book of the Five Lamps, Volume 32 卍 New Continued Collection, Volume 81, No. 1571, The Complete Book of the Five Lamps (Volumes 1-33)
The Complete Book of the Five Lamps, Volume 33
Resident Monk (Your Subject) (Chao Yong) of the Holy 感 Zen Monastery in the Capital, Edited
Resident Monk (Your Subject) (Chao Kui) of the Ancient Huayan 華嚴 Monastery in the Capital, Compared and Read, Presented
Yunmen School
Ninth Generation Below Nanyue
Dharma Heir of Zen Master Zhen of Wenshu
Zen Master Xiaocong of Dongshan in Ruizhou
He was a man of the Du family from Shaozhou. When traveling, he worked as a lamp attendant at Yunju Monastery. He saw a monk saying that the Great Sage of Sizhou (泗州大聖, an incarnation of Monk Sengqie) had recently appeared in Yangzhou. Someone asked: 'Since he is the Great Sage of Sizhou (泗州大聖, an incarnation of Monk Sengqie), why did he appear in Yangzhou?' The Zen master said: 'A gentleman loves wealth, but he obtains it through proper means.' Later, the monk told this to Abbot Xiang of Lotus Peak, who was greatly surprised and said: 'The descendants of the Yunmen School are still here!' So he bowed towards the direction of Yunju Monastery in the middle of the night. After becoming the abbot, he ascended the Dharma hall to preach. A monk asked: 'Bodhidharma (達磨) did not transmit the mind-ground seal, Shakyamuni (釋迦摩尼佛) did not untie the hair knot in his...
珠。此時若問西來意。還有西來意也無。師曰。六月雨淋淋。寬其萬姓心。曰恁么則雲散家家月。春來處處花。師曰。腳跟下到金剛水際是多少。僧無語。師乃曰。祖師西來。特唱此事。自是上座不薦。所以從門入者。不是家珍。認影迷頭。豈非大錯。既是祖師西來特唱此事。又何必更對眾忉忉珍重 問無根樹子。向甚麼處栽。師曰。千年常住一朝僧 問如何是離聲色句。師曰。南贍部洲。北郁單越。曰恁么則學人知恩不昧也。師曰。四大海深多少 問如何是佛。師曰。理長即就 上堂教山僧道甚麼即得。古即是今。今即是古。所以楞嚴經道。松直棘曲。鵠白烏玄。還知得么。雖然如是。未必是松一向直。棘一向曲。鵠便白。烏便玄。洞山道。這裡也有曲底松。也有直底棘。也有玄底鵠。也有白底烏。久立 上堂。僧問。學人進又不得。退又不得時如何。師曰。抱首哭蒼天。僧無語。師曰。汝還知缽盂鐼子落處么。汝若知得落處。也從汝問。三十年後。驀然問著也不定 上堂。舉寒山曰。並底生紅塵。高峰起白浪。石女生石兒。龜毛寸寸長。若要學菩提。但看此模樣。良久曰。還知落處也無。若也不知落處。看看菩提。入僧堂里去也。久立 上堂。春寒凝冱。夜來好雪。還見么。大地雪漫漫。春風依舊寒。說禪說道易
{ "translations": [ "現代漢語譯本：", "僧：此時如果問什麼是祖師西來（Bodhidharma's coming from the West）的真意，還有西來意嗎？", "師：六月里下著連綿的雨，滋潤著萬民的心田。", "僧：既然如此，那麼就是『雲散家家月，春來處處花』了。", "師：從腳跟下到金剛水邊，有多少路程？", "僧無語。", "師說：祖師西來，特別宣揚這件事。只是上座您不理解，所以從門進入的，不是家裡的珍寶。認著影子而迷失了頭腦，豈不是大錯特錯？既然祖師西來特別宣揚這件事，又何必再對大家反覆叮囑，珍重呢？", "問：沒有根的樹，應該栽在哪裡？", "師：千年常住，一朝僧。", "問：如何是脫離聲色的那句話？", "師：南贍部洲（Jambudvipa），北郁單越（Uttarakuru）。", "僧：既然如此，那麼學人就知道感恩而不迷惑了。", "師：四大海有多深？", "問：如何是佛？", "師：理順了就對了。", "上堂：教山僧說什麼才對呢？古就是今，今就是古。所以《楞嚴經》說：松樹是直的，荊棘是彎的，天鵝是白的，烏鴉是黑的。明白了嗎？雖然如此，未必松樹一直都是直的，荊棘一直都是彎的，天鵝就一定是白的，烏鴉就一定是黑的。洞山（Dongshan）說：這裡也有彎曲的松樹，也有筆直的荊棘，也有黑色的天鵝，也有白色的烏鴉。站立良久。", "上堂：僧人問：學人進也不能，退也不能，該怎麼辦？", "師：抱著頭哭喊蒼天。", "僧無語。", "師：你還知道缽盂（patra）的鐼子掉在哪裡了嗎？你如果知道掉在哪裡，也可以問我。三十年後，突然問起來也不一定。", "上堂：舉寒山（Hanshan）的詩說：並底生紅塵，高峰起白浪，石女生石兒，龜毛寸寸長。若要學菩提（bodhi），但看此模樣。良久說：還知道落腳處嗎？如果也不知道落腳處，看看菩提，進入僧堂里去了。站立良久。", "上堂：春寒凝結，昨夜下了好大的雪。看見了嗎？大地白雪茫茫，春風依舊寒冷。說禪說道很容易。", "", "english_translations": [ "English version:", "Monk: If asked at this moment about the meaning of Bodhidharma's coming from the West, is there still a meaning of coming from the West?", "Master: In the sixth month, the rain pours down, nourishing the hearts of all people.", "Monk: If that's the case, then it's 'Clouds disperse, every house sees the moon; spring arrives, flowers bloom everywhere.'", "Master: From under your feet to the edge of the Vajra waters, how far is it?", "The monk was silent.", "Master said: The Patriarch came from the West specifically to proclaim this matter. It's just that you, venerable sir, do not understand, so what enters through the gate is not the treasure of the home. Recognizing the shadow and losing the head, isn't that a great mistake? Since the Patriarch came from the West specifically to proclaim this matter, why is it necessary to repeatedly urge everyone to cherish it?", "Question: Where should a rootless tree be planted?", "Master: A thousand-year monastery, a monk for a day.", "Question: What is the phrase that is apart from sound and form?", "Master: Jambudvipa (Southern Continent), Uttarakuru (Northern Continent).", "Monk: If that's the case, then the student knows gratitude and is not confused.", "Master: How deep are the Four Great Seas?", "Question: What is Buddha?", "Master: If the principle is right, then it's right.", "Ascending the hall: What should this mountain monk say to be correct? The ancient is the present, and the present is the ancient. Therefore, the Shurangama Sutra says: 'Pine trees are straight, thorns are curved, swans are white, crows are black.' Do you understand? Although it is so, it is not necessarily that pine trees are always straight, thorns are always curved, swans are always white, and crows are always black. Dongshan (a Zen master) said: 'Here there are also curved pines, straight thorns, black swans, and white crows.' Standing for a long time.", "Ascending the hall: A monk asked: 'When a student cannot advance and cannot retreat, what should be done?'", "Master: 'Hold your head and cry to the heavens.'", "The monk was silent.", "Master: 'Do you still know where the hasp of the patra (bowl) fell? If you know where it fell, you can also ask me. Thirty years later, I might suddenly ask you about it.'", "Ascending the hall: Citing Hanshan's (Cold Mountain) poem: 'At the bottom, red dust arises; at the peak, white waves rise; a stone woman gives birth to a stone child; turtle hair grows inch by inch. If you want to learn bodhi (enlightenment), just look at this appearance.' After a long pause, he said: 'Do you still know the landing place? If you don't know the landing place, look at bodhi, and go into the monks' hall.' Standing for a long time.", "Ascending the hall: The spring cold is congealing, and there was a good snow last night. Do you see it? The earth is covered in white snow, and the spring breeze is still cold. Talking about Zen and the Way is easy." ] }
。成佛成祖難。珍重 上堂。晨雞報曉靈。粥后便天明。燈籠猶瞌睡。露柱卻惺惺。復曰。惺惺直言惺惺。歷歷直言歷歷。明朝後日。莫認奴作郎。珍重 因事示眾。天晴蓋卻屋。乘干刈卻禾。早輸王稅了。鼓腹唱巴歌 問德山入門便棒。猶是起模畫樣。臨濟入門便喝。未免捏目生花。離此二途。未審。洞山如何為人。師曰。天晴久無雨。近日有云騰。曰他日若有人問洞山宗旨教。學人如何舉似。師曰。園蔬枯槁甚。擔水潑菠棱 師于宋仁宗天聖庚午六月八日示疾。持不食七日。上堂辭眾。述法身偈曰。參禪學道莫茫茫。問透法身北斗藏。余今老倒尪羸甚。見人無力得商量。唯有钁頭知我意。栽松時覆上金剛。言訖而寂。又七日阇維。得五色舍利。塔于金剛嶺。
南臺勤禪師法嗣
汝州高陽法廣禪師
僧問。如何是大悲千手眼。師曰。墮坑落塹。
潭州石霜節誠禪師
僧問。古者道。捲簾當白晝。移榻對青山。如何是捲簾當白晝。師曰。過凈瓶來。曰如何是移榻對青山。師曰。卻安舊處著 上堂。心外無法。法外無心。隨緣蕩蕩。更莫沉吟。你等諸人。才上階道。便好回去。更要待第二杓惡水潑。作甚麼。
德山晏禪師法嗣
鼎州德山志先禪師
僧問。見色便見心
【現代漢語翻譯】 成佛成祖很難。珍重！
上堂：晨雞報曉很靈敏，喝完粥天就亮了。燈籠還在打瞌睡，露柱卻很清醒。又說：清醒就直說是清醒，歷歷分明就直說是歷歷分明。明朝後日，不要認奴作郎。珍重！
因事開示大眾：趁著天晴趕緊蓋好房屋，趁著旱季趕緊收割稻禾，早早交完王家的賦稅，然後敲著肚子唱著巴歌。
有僧人問：德山入門就打棒，這還是在模仿前人的樣子；臨濟入門就大喝，也未免是捏著眼睛生出幻覺。離開這兩種途徑，不知洞山禪師如何教化他人？
禪師說：天晴了很久沒有下雨，最近有云在升騰。
僧人說：如果以後有人問洞山禪師的宗旨，我應該如何回答？
禪師說：園子里的蔬菜都快枯死了，挑水去澆灌菠菜吧！
禪師在宋仁宗天聖庚午年（1030年）六月八日示現疾病，堅持不吃飯七天。上堂向大眾告別，述說法身偈說：參禪學道不要茫茫然，要問透法身藏在何處。我現在老了，身體非常虛弱，想找人商量事情都沒有力氣。只有鋤頭知道我的心意，栽松樹的時候又好像上了金剛。說完就圓寂了。又過了七天進行火化，得到了五色舍利，建塔于金剛嶺。
南臺勤禪師的法嗣
汝州高陽法廣禪師
有僧人問：如何是大悲千手眼（觀音菩薩的化身）？
禪師說：掉進坑裡，落入陷阱。
潭州石霜節誠禪師
有僧人問：古人說，『捲起簾子，正對著白晝；移動床榻，面對著青山。』如何是『捲起簾子，正對著白晝』？
禪師說：把凈瓶拿過來。
僧人說：如何是『移動床榻，面對著青山』？
禪師說：放回原來的地方。
上堂：心外沒有法，法外沒有心。隨順因緣，不要再沉吟。你們這些人，才走上臺階，最好就回去。還要等待第二勺髒水潑過來，做什麼？
德山晏禪師的法嗣
鼎州德山志先禪師
有僧人問：見到色塵就見到心，這是什麼意思？
【English Translation】 Becoming a Buddha or an ancestor is difficult. Treasure this!
Going to the Hall: The morning rooster crows keenly, and after porridge, the sky brightens. The lantern is still dozing, but the dew pillar is wide awake. Again, he said: Being awake, just say 'awake'; being clear, just say 'clear'. Tomorrow or the day after, don't mistake a slave for a master. Treasure this!
Instructing the assembly due to an event: While the weather is clear, quickly build the house; while it's dry, quickly harvest the rice. Pay the king's taxes early, then pat your belly and sing a local song.
A monk asked: Deshan (a Zen master) hits with a stick upon entry, which is still imitating the patterns of the past; Linji (another Zen master) shouts upon entry, which inevitably creates illusions by squeezing the eyes. Apart from these two paths, I wonder how Dongshan (another Zen master) guides people?
The Master said: It has been clear for a long time without rain; recently, clouds are rising.
The monk said: If someone asks about Dongshan's (a Zen master) teachings in the future, how should I answer?
The Master said: The garden vegetables are very withered; carry water to sprinkle on the spinach!
The Master showed signs of illness on the eighth day of the sixth month of the Gengwu year (1030 AD) of the Tiansheng era of Emperor Renzong of the Song Dynasty, and abstained from food for seven days. He went to the hall to bid farewell to the assembly, reciting a verse about the Dharmakaya (Buddha's body of truth): 'Practicing Zen and learning the Way, don't be aimless; ask thoroughly where the Dharmakaya is hidden. I am now old and very weak, and have no strength to discuss matters with people. Only the hoe knows my intention, and planting pine trees feels like ascending Vajra (diamond).' After speaking, he passed away. After another seven days, cremation was performed, and five-colored sarira (relics) were obtained, and a pagoda was built on Vajra Ridge.
Successor of Zen Master Nantai Qin
Zen Master Faguang of Gaoyang in Ruzhou
A monk asked: What is the Thousand-Handed and Thousand-Eyed Great Compassion (a manifestation of Avalokiteśvara, the Bodhisattva of Compassion)?
The Master said: Falling into a pit, falling into a trap.
Zen Master Jicheng of Shishuang in Tanzhou
A monk asked: An ancient person said, 'Roll up the curtain, facing the broad daylight; move the couch, facing the green mountains.' What is 'rolling up the curtain, facing the broad daylight'?
The Master said: Bring the clean bottle here.
The monk said: What is 'moving the couch, facing the green mountains'?
The Master said: Put it back in its original place.
Going to the Hall: Outside the mind there is no Dharma, outside the Dharma there is no mind. Follow conditions freely, and don't hesitate any longer. You people, as soon as you step onto the platform, you should go back. What are you waiting for a second ladle of dirty water to be poured on you?
Successor of Zen Master Yan of Deshan
Zen Master Zhixian of Deshan in Dingzhou
A monk asked: Seeing form is seeing mind, what does this mean?
時如何。師曰。角弓彎似月。寶劍利如霜。曰如何領會。師曰。金甲似魚鱗。朱旗如火𦦨 問遠遠投師。乞師一接。師曰不接。曰恁么則虛伸一問。師曰。少逢穿耳客。多遇刻舟人 問大通智勝佛十劫坐道場。為甚麼。不得成佛道。師曰。貪觀天上月。失卻掌中珠 問軍期急速時如何。師曰。十字街頭滿面塵。曰為甚麼如此。師曰。知而故犯 問如何是無為之談。師曰。石羊石虎喃喃語。曰是何言教。師曰。長行書不盡。短偈絕人聞 問如何是一稱南無佛。師曰。皆以成佛道。
黑水璟禪師法嗣
峨嵋黑水義欽禪師
上堂。僧出禮拜。師曰。大地百雜碎。便下座。
五祖戒禪師法嗣
洪州泐潭懷澄禪師
僧問。見者是色。聞者是聲。離此二途。請師別道。師曰。古寺新牌額 問不與萬法為侶者。是甚麼人。師曰。觀世音菩薩 師一日見僧披衲。師曰。得恁么好針線。曰祇要牢固。師曰。打草驚蛇作甚麼。曰客來須看。師曰。祇有這個更別有。曰云生嶺上。師曰。未在更道。曰水滴巖間 問如何是佛法大意。師曰。文殊自文殊。解脫自解脫。
瑞州洞山自寶禪師
廬州合肥吳氏子。生有奇相。弱齡出家普寧。嘗在五祖主寺事。一日方丈。要生薑製藥。必以錢回乃與。
【現代漢語翻譯】 現代漢語譯本 問：什麼是『時如何』？ 師父說：角弓彎曲像月亮，寶劍鋒利如寒霜。 問：如何領會？ 師父說：金甲像魚鱗般排列，硃紅旗幟如火焰般鮮艷。 問：遠遠地來拜師，懇請師父接引。 師父說：不接引。 問：這樣豈不是白白地問了一句？ 師父說：很少遇到能聽懂話的人，多是像刻舟求劍一樣愚笨的人。 問：大通智勝佛（Dàtōng Zhìshèng Fó，佛名）十劫（jié，佛教時間單位，極長的時間）坐在道場，為什麼不能成佛？ 師父說：貪戀觀看天上的月亮，卻失去了手中的寶珠。 問：軍情緊急時如何？ 師父說：十字街頭滿面塵土。 問：為什麼會這樣？ 師父說：明知故犯。 問：什麼是無為的談論？ 師父說：石羊石虎在那裡喃喃自語。 問：這是什麼言教？ 師父說：長篇大論寫不盡，短小的偈語卻讓人難以理解。 問：如何是一句『南無佛』（Nánmó Fó，皈依佛）？ 師父說：皆可以成就佛道。
黑水璟禪師（Hēishuǐ Jǐng Chánshī）法嗣
峨嵋黑水義欽禪師（Éméi Hēishuǐ Yìqīn Chánshī）
上堂說法，僧人出來禮拜。師父說：大地粉碎。隨即下座。
五祖戒禪師（Wǔzǔ Jiè Chánshī）法嗣
洪州泐潭懷澄禪師（Hóngzhōu Lètán Huáichéng Chánshī）
僧人問：見到的就是色，聽到的就是聲，離開這兩種途徑，請師父另外說。 師父說：古老的寺廟換上了新的牌匾。 問：不與萬法為伴侶的是什麼人？ 師父說：觀世音菩薩（Guānshìyīn Púsà，菩薩名）。 師父有一天看見僧人披著袈裟，師父說：得到這麼好的針線。 僧人說：只要牢固就行。 師父說：打草驚蛇做什麼？ 僧人說：客人來了需要看看。 師父說：只有這個，還有別的嗎？ 僧人說：雲彩從山嶺上升起。 師父說：還不夠，再說。 僧人說：水滴落在巖石間。 問：什麼是佛法的大意？ 師父說：文殊（Wénshū，文殊菩薩的簡稱）自是文殊，解脫自是解脫。
瑞州洞山自寶禪師（Ruìzhōu Dòngshān Zìbǎo Chánshī）
廬州合肥吳氏之子，生來就有奇異的相貌，年幼時在普寧寺出家，曾經在五祖寺主持寺務。有一天，方丈需要生薑製藥，一定要拿錢回來才給。
【English Translation】 English version Question: What about 'at that moment'? The Master said: The horn bow is curved like the moon, the precious sword is as sharp as frost. Question: How to understand? The Master said: The golden armor is like fish scales, the crimson flag is as bright as flames. Question: I have come from afar to seek a teacher, begging the Master for guidance. The Master said: I do not guide. Question: In that case, my question is in vain? The Master said: Few meet those who understand, many encounter those who are as foolish as carving a boat to find a lost sword. Question: Great Penetrating Wisdom Buddha (Dàtōng Zhìshèng Fó, Buddha's name) sat in the Bodhimanda for ten kalpas (jié, a Buddhist unit of time, an extremely long period), why could he not attain Buddhahood? The Master said: Greedy to watch the moon in the sky, he lost the pearl in his palm. Question: What to do when the military situation is urgent? The Master said: At the crossroads, the face is covered with dust. Question: Why is it like this? The Master said: Knowingly committing the offense. Question: What is the talk of non-action? The Master said: The stone sheep and stone tiger murmur to each other. Question: What is this teaching? The Master said: Long writings cannot express it completely, short verses are incomprehensible to people. Question: What is one utterance of 'Namo Buddha' (Nánmó Fó, Homage to Buddha)? The Master said: All can attain Buddhahood.
Successor of Zen Master Heishui Jing (Hēishuǐ Jǐng Chánshī)
Zen Master Yiqin of Heishui, Emei (Éméi Hēishuǐ Yìqīn Chánshī)
Ascending the hall, a monk came out to bow. The Master said: The great earth is shattered into a hundred pieces. Then he descended from the seat.
Successor of Zen Master Wuzu Jie (Wǔzǔ Jiè Chánshī)
Zen Master Huaicheng of Letan, Hongzhou (Hóngzhōu Lètán Huáichéng Chánshī)
A monk asked: What is seen is form, what is heard is sound. Apart from these two paths, please tell me something else, Master. The Master said: An old temple with a new plaque. Question: Who is the one who does not associate with the myriad dharmas? The Master said: Avalokiteśvara Bodhisattva (Guānshìyīn Púsà, Bodhisattva's name). One day, the Master saw a monk wearing a kasaya. The Master said: You have obtained such good needlework. The monk said: It only needs to be strong. The Master said: Why stir up the snake in the grass? The monk said: When guests come, one must take a look. The Master said: Is there only this, or is there something else? The monk said: Clouds rise from the mountains. The Master said: Not enough, say more. The monk said: Water drips between the rocks. Question: What is the great meaning of the Buddha-dharma? The Master said: Manjushri (Wénshū, short for Manjushri Bodhisattva) is Manjushri, liberation is liberation.
Zen Master Zibao of Dongshan, Ruizhou (Ruìzhōu Dòngshān Zìbǎo Chánshī)
A son of the Wu family of Hefei, Luzhou, born with extraordinary features, left home at a young age at Puning Temple, and once presided over the affairs of the Wuzu Temple. One day, the abbot needed ginger to make medicine, and would only give it if he brought back money.
戒心重之。后依聰公于洞山。會聰沒。遺言令師繼席焉。上堂。總恁么風恬浪靜。那裡得來。忽遇洪波浩渺。白浪滔天。當恁么時。覓個水手也難得。眾中莫有把柂者么。眾無對。師曰。賺殺一船人 僧問。如何是佛。師曰。腰長腳短 移遷歸宗。一日扶杖出門。見縣尉喝道來。師避道左。尉馬跪不行。師曰。者畜生卻識人。尉知作禮于師。馬乃行。
復州北塔思廣禪師
僧問。如何是衲僧變通之事。師曰。東涌西沒。曰變通后如何。師曰。地肥茄子嫩 問如何是和尚家風。師曰。左手書右字。曰學人不會。師曰。歐頭柳腳。
蘄州四祖端禪師
法身頌曰。燈心刺著石人腳。火急去請周醫博。路逢龐公相借問。六月日頭干曬卻。
潭州云蓋志颙禪師
僧問。如何是祖師西來意。師曰。古寺碑難讀。曰意旨如何。師曰。讀者盡攢眉 問如何是云蓋境。師曰。山角金屏掩。松蘿玉帳垂。曰如何是境中人。師曰。紫袍公子少。雪頂老僧多 上堂。師顧大眾。喝一喝曰。諸禪德莫是賓主歷然么。莫是先照後用么。莫是照用同時么。若恁么會。臨濟宗風。平沉苦海。既不恁么會。且作么生會。良久。喝一喝。復拍禪床一下 上堂。昨日三今日四。把斷要津。放開捏聚。無限禪徒。特罔措。
【現代漢語翻譯】 現代漢語譯本： 戒心很重。後來依止聰公在洞山。適逢聰公去世，遺言讓禪師繼承他的位置。上堂說法時說：『總是這樣風平浪靜的，從哪裡得來？忽然遇到洪波浩渺，白浪滔天，在這種時候，找個水手也很難得。大眾中莫非有掌舵的人嗎？』大眾沒有回答。禪師說：『騙死一船人。』有僧人問：『如何是佛？』禪師說：『腰長腳短。』 （禪師）遷移到歸宗。一天扶著枴杖出門，看見縣尉喝令開道而來。禪師避讓到路左邊，縣尉的馬跪地不行。禪師說：『這畜生卻識人。』縣尉知道後向禪師行禮，馬才行走。
復州北塔思廣禪師
有僧人問：『如何是衲僧變通之事？』禪師說：『東涌西沒。』（僧人）問：『變通后如何？』禪師說：『地肥茄子嫩。』問：『如何是和尚家風？』禪師說：『左手書右字。』（僧人）說：『學人不會。』禪師說：『歐頭柳腳。』
蘄州四祖端禪師
法身頌說：『燈心刺著石人腳，火急去請周醫博。路逢龐公相借問，六月日頭干曬卻。』
潭州云蓋志颙禪師
有僧人問：『如何是祖師西來意？』禪師說：『古寺碑難讀。』（僧人）問：『意旨如何？』禪師說：『讀者盡攢眉。』問：『如何是云蓋境？』禪師說：『山角金屏掩，松蘿玉帳垂。』（僧人）問：『如何是境中人？』禪師說：『紫袍公子少，雪頂老僧多。』 上堂說法時，禪師看著大眾，喝一聲說：『各位禪德莫非是賓主歷然嗎？莫非是先照後用嗎？莫非是照用同時嗎？如果這樣理解，臨濟宗（宗派名稱）的風範，就平沉于苦海了。既然不是這樣理解，那麼又該如何理解呢？』良久，喝一聲，又拍了一下禪床。 上堂說法時說：『昨日三今日四，把斷要津，放開捏聚，無限禪徒，特別感到罔措。』
【English Translation】 English version: Jiexin (戒心) was very cautious. Later, he followed Conggong (聰公) at Dongshan (洞山). When Conggong passed away, he left a will asking the master to succeed him. In the Dharma hall, he said: 'It's always so calm and tranquil, where does it come from? Suddenly encountering vast waves and towering white waves, at such times, it's hard to find a sailor. Among you, is there anyone who can steer the boat?' The assembly did not answer. The master said: 'Deceiving an entire boat of people.' A monk asked: 'What is Buddha?' The master said: 'Long waist and short legs.' （The master）moved to Guizong (歸宗). One day, he went out with a cane and saw a county official clearing the way. The master stepped aside to the left, but the official's horse knelt down and would not move. The master said: 'This animal recognizes people.' The official, realizing this, paid his respects to the master, and the horse then moved.
Chan Master Siguang (思廣) of Beita (北塔) Temple in Fuzhou (復州)
A monk asked: 'What is the matter of transformation for a衲僧 (nàsēng, a mendicant monk)?' The master said: 'East rising, west setting.' (The monk) asked: 'What about after the transformation?' The master said: 'The land is fertile, and the eggplants are tender.' Asked: 'What is the family style of the abbot?' The master said: 'The left hand writes the right character.' (The monk) said: 'This student does not understand.' The master said: 'European head and willow feet.'
Chan Master Duan (端) of the Fourth Ancestor Temple in Qizhou (蘄州)
The verse on the Dharmakaya (法身) says: 'The lamp wick pricks the stone man's foot, urgently go and invite Doctor Zhou. Meeting Pangong (龐公) on the road, he asks, the June sun dries it up.'
Chan Master Zhiyong (志颙) of Yungai (云蓋) in Tanzhou (潭州)
A monk asked: 'What is the meaning of the Patriarch's coming from the West?' The master said: 'The ancient temple stele is difficult to read.' (The monk) asked: 'What is the meaning?' The master said: 'Readers all frown.' Asked: 'What is the Yungai realm?' The master said: 'Mountain corners hide golden screens, pine and vine jade curtains hang.' (The monk) asked: 'What are the people in the realm?' The master said: 'Few purple-robed nobles, many snow-capped old monks.' In the Dharma hall, the master looked at the assembly, shouted, and said: 'Are you all clearly distinguishing between guest and host? Are you first illuminating and then applying? Are you illuminating and applying simultaneously? If you understand it this way, the style of the Linji (臨濟) sect will sink into the sea of suffering. Since you don't understand it this way, then how should you understand it?' After a long silence, he shouted and then struck the Zen bed. In the Dharma hall, he said: 'Yesterday three, today four, blocking the vital pass, releasing the gathered, countless Chan practitioners, especially feel at a loss.'
喝一喝。
舒州海會通禪師
僧問。如何是佛法大意。師曰。柿桶蓋㯶笠。曰學人不曉。師曰。行時頭頂戴。坐則掛高壁。
瑞州洞山妙圓禪師
僧問。如何是佛。師曰。頭腦相似。
蘄州義檯子祥禪師
僧問。如何是義臺境。師曰。路不拾遺。曰如何是境中人。師曰。桀犬吠堯。
明州天童懷清禪師
僧問。如何是祖師西來意。師曰。眼裡不著沙。曰如何領會。師曰。耳里不著水。曰恁么則禮拜也。師曰。東家點燈。西家暗坐。
越州寶嚴叔芝禪師
僧問。如何是佛。師曰。土身木骨。曰。意旨如何。師曰。五彩金裝。曰恁么則頂禮去也。師曰。天臺楖栗。
蘄州五祖山秀禪師
僧問。無法可說。是名說法。既是無法可說。又將何說。師曰。霜寒地凍。曰空生不解巖中坐。惹得天花動地來師。曰日。出冰消僧。擬議師曰。何不進語。僧又無語。師曰。車不橫推。理無曲斷。
襄州白馬辯禪師
僧門。如何是佛。師曰。水來河漲。曰如何是法。師曰。風來樹動。
隨州水南智昱禪師
上堂。欲識解脫道。雞鳴天已曉。趙州庭前柏。打落青州棗。咄。
福昌善禪師法嗣
安吉州上方齊岳禪師
【現代漢語翻譯】 現代漢語譯本 喝一喝。
舒州海會通禪師
僧人問：『如何是佛法的大意？』禪師說：『柿子桶的蓋子和㯶笠（棕櫚葉做的斗笠）。』僧人說：『學僧不明白。』禪師說：『行走時頂在頭上戴著，坐下就掛在高高的墻壁上。』
瑞州洞山妙圓禪師
僧人問：『如何是佛？』禪師說：『頭腦相似。』
蘄州義檯子祥禪師
僧人問：『如何是義臺的境界？』禪師說：『路上沒有人會撿拾遺失的東西。』僧人問：『如何是境界中的人？』禪師說：『惡犬對著堯（傳說中的聖明君主）叫。』
明州天童懷清禪師
僧人問：『如何是祖師西來意（達摩祖師從西方來到中國的本意）？』禪師說：『眼睛裡不沾染沙子。』僧人問：『如何領會？』禪師說：『耳朵里不進入水。』僧人說：『既然這樣，那麼我就禮拜了。』禪師說：『東家點燈，西家卻在黑暗中坐著。』
越州寶嚴叔芝禪師
僧人問：『如何是佛？』禪師說：『泥土的身軀，木頭的骨架。』僧人說：『意旨如何？』禪師說：『五彩繽紛的金色裝飾。』僧人說：『既然這樣，那麼我就頂禮了。』禪師說：『天臺山的楖栗（一種樹木）。』
蘄州五祖山秀禪師
僧人問：『沒有法可以說，這叫做說法。既然沒有法可以說，又要說什麼呢？』禪師說：『霜寒地凍。』僧人說：『空生（須菩提，佛陀的弟子，以善解空性著稱）不理解在巖洞中靜坐，惹得天花亂墜，大地震動。』禪師說：『太陽出來了，冰雪消融。』僧人擬議（想要說什麼），禪師說：『為什麼不繼續說下去？』僧人又無話可說。禪師說：『車子不能橫著推，道理不能彎曲地判斷。』
襄州白馬辯禪師
僧人問：『如何是佛？』禪師說：『水來了，河水上漲。』僧人問：『如何是法？』禪師說：『風來了，樹木搖動。』
隨州水南智昱禪師
上堂說法：想要認識解脫之道，雞叫了，天已經亮了。趙州（趙州禪師）庭前的柏樹，打落了青州（地名）的棗子。咄（表示呵斥的語氣詞）。
福昌善禪師法嗣
安吉州上方齊岳禪師
【English Translation】 English version Have a drink.
Zen Master Tong of Haihui Temple, Shuzhou
A monk asked, 'What is the great meaning of the Buddha-dharma (Buddha's teachings)?' The Master said, 'A persimmon bucket lid and a 㯶笠 (lì) (a palm-leaf rain hat).' The monk said, 'This student does not understand.' The Master said, 'When walking, wear it on your head; when sitting, hang it on a high wall.'
Zen Master Miaoyuan of Dongshan, Ruizhou
A monk asked, 'What is Buddha?' The Master said, 'Similar in head and brain.'
Zen Master Zixiang of Yitai, Qizhou
A monk asked, 'What is the realm of Yitai?' The Master said, 'No one picks up lost items on the road.' The monk asked, 'What are the people in that realm like?' The Master said, 'A fierce dog barks at Yao (legendary sage king).'
Zen Master Huaiqing of Tiantong, Mingzhou
A monk asked, 'What is the meaning of the Patriarch's (Bodhidharma's) coming from the West?' The Master said, 'No sand in the eyes.' The monk asked, 'How to understand this?' The Master said, 'No water in the ears.' The monk said, 'In that case, I will bow.' The Master said, 'The eastern house lights a lamp, the western house sits in darkness.'
Zen Master Shuzhi of Baoyan, Yuezhou
A monk asked, 'What is Buddha?' The Master said, 'A body of earth, bones of wood.' The monk said, 'What is the meaning?' The Master said, 'Adorned with five-colored gold.' The monk said, 'In that case, I will prostrate.' The Master said, 'A zhelizi (a kind of tree) from Tiantai Mountain.'
Zen Master Xiu of Wuzu Mountain, Qizhou
A monk asked, 'There is no dharma that can be spoken, this is called speaking dharma. Since there is no dharma that can be spoken, what is there to say?' The Master said, 'Frost is cold, the ground is frozen.' The monk said, 'Kong Sheng (Subhuti, known for understanding emptiness) does not understand sitting in a rock cave, causing heavenly flowers to flutter and the earth to shake.' The Master said, 'The sun rises, the ice melts.' The monk hesitated. The Master said, 'Why not continue speaking?' The monk was again speechless. The Master said, 'A cart cannot be pushed sideways; reason cannot be judged crookedly.'
Zen Master Bian of Baima, Xiangzhou
A monk asked, 'What is Buddha?' The Master said, 'When water comes, the river rises.' The monk asked, 'What is Dharma?' The Master said, 'When wind comes, the trees move.'
Zen Master Zhiyu of Shuinan, Suizhou
Ascending the hall (to give a Dharma talk): 'If you want to know the path of liberation, the rooster crows, the sky is already dawn. The cypress tree in front of Zhaozhou's (Zen Master Zhaozhou) courtyard knocks down the dates of Qingzhou (place name).' Tut (an interjection expressing disapproval).
Lineage of Zen Master Shan of Fuchang
Zen Master Qiyue of Shangfang, Anjizhou
僧問。如何是菩提。師曰。磚頭瓦子。曰意旨如何。師曰。苦 上堂。旋收黃葉燒青煙。竹榻和衣半夜眠。粥後放參三下堂。孰能更話祖師禪。便下座。
明州育王常坦禪師
僧問。如何是有中有。師曰。金河峰上。曰如何是無中無。師曰。般若堂前 上堂。千花競發。百鳥啼春。是向上句。諸佛出世。知識興慈。是向下句。作么生是不涉二途句。若識得。頂門上出氣。若識不得。土牛耕石田。擊禪床。下座。
潤州金山瑞新禪師
僧問。吾有大患。為吾有身。父母未生。未審。此身在甚麼處。師曰。曠大劫來無處所。若論生滅盡成非。曰恁么則周遍十方。心不在一切處。師曰。泥里撼樁 上堂。世間所貴者。和氏之璧。隋侯之珠。金山喚作驢屎馬糞。出世間所貴者。真如解脫。菩提涅槃。金山喚作𡱰沸碗鳴。且道。恁么說話。落在甚麼處。故不是取捨心。重信邪倒見。諸人要知么。猛虎不顧幾上肉。洪爐豈鑄囊中錐。
乾明信禪師法嗣
澧州藥山彝肅禪師
僧問。佛未出世時如何。師曰。大樹大皮裹。曰出世后如何。師曰。小樹小皮纏 問如何是不動尊。師曰。四王抬不起。
智門祚禪師法嗣
明州雪竇重顯禪師
遂寧李氏子。依普安銑出家。受具
【現代漢語翻譯】 現代漢語譯本 僧人問：『什麼是菩提（bodhi，覺悟）？』 禪師說：『磚頭瓦塊。』 僧人說：『這是什麼意思？』 禪師說：『真苦啊！』 禪師上堂說法：『紛紛飄落的黃葉被焚燒，升起嫋嫋青煙，我身披衣物半夜在竹床上安眠。早粥過後，三次下禪堂結束參禪，誰還能再談論祖師禪呢？』說完便走下禪座。
明州育王常坦禪師
僧人問：『什麼是有中有的境界？』 禪師說：『金河峰上。』 僧人問：『什麼是無中無的境界？』 禪師說：『般若堂前。』 禪師上堂說法：『千花競相開放，百鳥歡快鳴叫，這是向上之句。諸佛出世，知識廣施慈悲，這是向下之句。如何是不落入這兩端的句子？如果領悟了，頭頂上會冒出氣。如果不能領悟，就像用泥牛耕種石頭田。』說完敲擊禪床，走下禪座。
潤州金山瑞新禪師
僧人問：『我有個大憂患，就是因為我有這個身體。父母未生我之前，請問，這個身體在哪裡？』 禪師說：『曠遠的大劫以來，無處可尋。如果談論生滅，一切都成了虛妄。』 僧人說：『既然如此，那麼就周遍十方，心不在任何一處。』 禪師說：『在泥里搖動木樁。』 禪師上堂說法：『世間所珍貴的是和氏璧和隋侯之珠，但在金山寺看來，就像驢屎馬糞。出世間所珍貴的是真如解脫、菩提涅槃，但在金山寺看來，就像破舊的沸騰的碗發出的聲響。』且說，這樣說話，落在了什麼地方？所以不是取捨之心，而是重新相信邪見和顛倒之見。諸位想知道嗎？猛虎不會顧及幾案上的肉，洪爐豈能用來鑄造囊中的錐子？』
乾明信禪師法嗣
澧州藥山彝肅禪師
僧人問：『佛未出世時是什麼樣的？』 禪師說：『大樹用大樹皮包裹著。』 僧人問：『佛出世后是什麼樣的？』 禪師說：『小樹用小樹皮纏繞著。』 僧人問：『如何是不動尊（Acala，不動明王）？』 禪師說：『四大天王也抬不動。』
智門祚禪師法嗣
明州雪竇重顯禪師
遂寧李氏之子，依普安銑出家，受具足戒。
【English Translation】 English version A monk asked: 'What is Bodhi (覺悟, enlightenment)?' The Master said: 'Bricks and tiles.' The monk said: 'What is the meaning of this?' The Master said: 'How bitter!' The Master ascended the hall and said: 'Whirling, I gather yellow leaves and burn them into blue smoke. I sleep in my clothes on a bamboo bed in the middle of the night. After porridge, I dismiss the assembly three times. Who can further discuss the Zen of the Patriarchs?' Then he descended from his seat.
Chan Master Changtan of Yuhuang Temple in Mingzhou
A monk asked: 'What is existence within existence?' The Master said: 'On Golden River Peak.' The monk asked: 'What is non-existence within non-existence?' The Master said: 'In front of the Prajna (般若, wisdom) Hall.' The Master ascended the hall and said: 'A thousand flowers bloom in competition, a hundred birds sing of spring. This is the upward phrase. Buddhas appear in the world, and teachers extend compassion. This is the downward phrase. What is the phrase that does not involve these two paths? If you understand it, breath will emerge from the crown of your head. If you do not understand it, it is like an earthen ox plowing a stone field.' He struck the Zen platform and descended from his seat.
Chan Master Ruixin of Jinshan Temple in Runzhou
A monk asked: 'I have a great affliction, which is that I have this body. Before my parents gave birth to me, where was this body?' The Master said: 'For vast kalpas (劫, eons), there has been no place to find it. If you discuss birth and death, everything becomes false.' The monk said: 'In that case, it pervades the ten directions, and the mind is not in any one place.' The Master said: 'Shaking a stake in the mud.' The Master ascended the hall and said: 'What the world values are the jade of He and the pearl of Sui. But at Jinshan Temple, we call them donkey dung and horse manure. What the world beyond values are True Suchness (真如, tathata), liberation, Bodhi (菩提, enlightenment), and Nirvana (涅槃, nirvana). But at Jinshan Temple, we call them the sound of a broken, boiling bowl. Tell me, where does such talk fall? Therefore, it is not a matter of taking or rejecting, but of believing again in wrong views and inverted perceptions. Do you all want to know? A fierce tiger does not look at the meat on the table, and a great furnace cannot forge a needle in a bag.'
Dharma Successor of Chan Master Qianming Xin
Chan Master Yisu of Yaoshan Temple in Lizhou
A monk asked: 'What was it like before the Buddha appeared in the world?' The Master said: 'A large tree is wrapped in large bark.' The monk asked: 'What is it like after the Buddha appeared in the world?' The Master said: 'A small tree is wrapped in small bark.' A monk asked: 'What is Acala (不動尊, the Immovable One)?' The Master said: 'The Four Heavenly Kings cannot lift him.'
Dharma Successor of Chan Master Zhimenzuo
Chan Master Chongxian of Xuedou Temple in Mingzhou
A son of the Li family of Suining, he left home under Puan Xian and received full ordination.
之後。橫經講席。究理窮元。詰問鋒馳。機辯無敵。咸知法器。僉指南遊。首造智門。即伸問曰。不起一念。云何有過。門召師近前。師才近前。門以拂子驀口打。師擬開口。門又打。師豁然開悟。出住翠峰。后遷雪竇 開堂日。於法座前。顧視大眾曰。若論本分。相見不必高昇法座。遂以手畫一晝曰。諸人隨山僧手看。無量諸佛國土。一時現前。各各子細觀瞻。其或涯際未知。不免拖泥帶水。便升座。上首白椎罷。有僧方出。師約住曰。如來正法眼藏。委在今日。放行則瓦礫生光。把住則真金失色。權柄在手。殺活臨時。其有作者。共相證據。僧出問。遠離翠峰祖席。已臨雪竇道場。未審是一是二。師曰。馬無千里謾追風。曰恁么則雲散家家月。師曰。龍頭蛇尾漢。問德山臨濟。棒喝已彰。和尚如何為人。師曰。放過一著。僧擬議。師便喝曰。未審祇恁么別有在。師曰。射虎不真。徒勞沒羽。問吹大法螺。擊大法鼓。朝宰臨筵。如何即是。師曰。清風來未休。曰恁么則得遇于師也。師曰。一言已出。駟馬難追。僧禮拜。師曰。放過一著。乃普觀大眾曰。人天普集。合發明個甚麼事。焉可互分賓主。馳騁問答。便當宗乘去。廣大門風。威德自在。輝騰今古。把定乾坤。千聖祇言自知五乘莫能建立。所以聲前悟旨。猶迷
【現代漢語翻譯】 現代漢語譯本 之後，他開始在講席上講解經書，深入研究事物的本源和道理，辯論時言辭犀利，無人能敵。大家都認為他是可以繼承佛法的人才，一致推薦他去南方遊歷，首先拜訪了智門禪師。他立刻上前問道：『不起一個念頭，怎麼會有過錯呢？』智門禪師叫他走近前來。他剛走近，智門禪師就用拂塵朝他嘴上打去。他剛想開口，智門禪師又打。他因此豁然開悟，後來到翠峰山居住，之後又遷到雪竇寺。開堂說法那天，他在法座前，看著大眾說：『如果從本分上來說，相見不必高昇法座。』於是用手在空中畫了一道，說：『各位隨著山僧的手看，無量諸佛的國土，一時都顯現在眼前。大家仔細觀看。如果還是不知道邊際，免不了拖泥帶水。』於是升座。上首僧人按照儀軌敲擊木椎完畢后，有僧人剛要出來提問，禪師制止他說：『如來正法眼藏，就在今日。放開則瓦礫生光，把住則真金失色。權柄在手，殺活臨時。有能有所作為的人，共同來證明。』僧人出來問道：『遠離翠峰祖師的席位，已經來到雪竇道場，不知道是一還是二？』禪師說：『馬無千里謾追風。』僧人說：『這樣說來，就是雲散家家月了。』禪師說：『龍頭蛇尾漢。』僧人問：『德山（Deshan）臨濟（Linji），棒喝已經彰顯，和尚您如何教化人？』禪師說：『放過一著。』僧人猶豫不決。禪師便喝道：『不知道只是這樣還是另有其他？』禪師說：『射虎不真，徒勞沒羽。』僧人問：『吹大法螺，擊大法鼓，朝廷官員來到筵席，應該如何應對？』禪師說：『清風來未休。』僧人說：『這樣說來，就是我得遇于師了。』禪師說：『一言已出，駟馬難追。』僧人禮拜。禪師說：『放過一著。』於是環顧大眾說：『人天普遍，發明個什麼事？怎麼可以互相區分賓主，馳騁問答，就當做是宗乘呢？』廣大的門風，威德自在，光輝照耀古今。把定乾坤，千聖只說自己知道，五乘都不能建立。所以聲前悟旨，還是迷惑。
【English Translation】 English version After that, he began to explain the scriptures in the lecture hall, deeply studying the origin and principles of things. His arguments were sharp and unmatched. Everyone believed that he was a talent who could inherit the Dharma, and they unanimously recommended him to travel to the south, first visiting Zen Master Zhimen. He immediately stepped forward and asked, 'If not a single thought arises, how can there be fault?' Zen Master Zhimen called him to come closer. As soon as he approached, Zen Master Zhimen struck him on the mouth with a whisk. As soon as he tried to speak, Zen Master Zhimen struck him again. He was thus suddenly enlightened, and later resided in Cuifeng Mountain, and then moved to Xuedou Temple. On the day of the opening ceremony, he stood in front of the Dharma seat, looked at the crowd, and said, 'If we speak from the fundamental, there is no need to ascend the Dharma seat to meet.' Then he drew a line in the air with his hand and said, 'Everyone, follow the hand of this mountain monk and look, the countless Buddha lands all appear before your eyes at once. Observe carefully. If you still do not know the boundary, you will inevitably be bogged down.' Then he ascended the seat. After the leading monk finished striking the wooden mallet according to the ritual, a monk was just about to come out to ask a question when the Zen master stopped him and said, 'The Tathagata's (如來) true Dharma eye treasury is here today. If released, rubble will shine; if held, true gold will lose its color. The power is in hand, killing and giving life are temporary. Those who can accomplish something, let us prove it together.' The monk came out and asked, 'Having left the seat of the ancestral master of Cuifeng, I have already arrived at the Xuedou (雪竇) monastery. I do not know if it is one or two?' The Zen master said, 'A horse without a thousand miles vainly chases the wind.' The monk said, 'In that case, the clouds scatter and every family sees the moon.' The Zen master said, 'A dragon's head and a snake's tail.' The monk asked, 'Deshan (德山) and Linji (臨濟) have already manifested their shouts and blows. How does the abbot teach people?' The Zen master said, 'Let go of a move.' The monk hesitated. The Zen master then shouted, 'I do not know if it is just like this or if there is something else?' The Zen master said, 'Shooting a tiger without truth, it is useless to lose feathers.' The monk asked, 'Blowing the great Dharma conch, striking the great Dharma drum, how should we respond when court officials come to the banquet?' The Zen master said, 'The clear wind has not stopped coming.' The monk said, 'In that case, I have met the teacher.' The Zen master said, 'Once a word is spoken, four horses cannot catch up.' The monk bowed. The Zen master said, 'Let go of a move.' Then he looked around at the crowd and said, 'People and gods universally, what are you revealing? How can we distinguish between guest and host, galloping in questions and answers, and take it as the sect's vehicle?' The vast style of the school, with its majestic virtue and freedom, shines through the ages. Holding the universe firmly, the thousand sages only say that they know themselves, and the five vehicles cannot be established. Therefore, understanding the meaning before the sound is still delusion.
顧鑒之端。言下知宗。尚昧識情之表。諸人要知真實相為么。但以上無攀仰。下絕已躬。自然常光現前。個個壁立千仞。還辯明得也無。未辯辯取。未明明取。既辯明得。能截生死流。同據佛祖位。妙圓超悟。正在此時。堪報不報之恩。以助無為之化 問如何是佛法大意。師曰。祥雲五色。曰學人不會。師曰。頭上漫漫 問達磨未來時如何。師曰。猿啼古木。曰來后如何。師曰。鶴唳青霄。曰即今事作么生。師曰。一不成。二不是 問和尚未見智門時如何。師曰。爾鼻孔。在我手裡。曰見后如何。師曰。穿過髑髏 有僧出禮拜。起曰。請師答話。師便棒。僧曰。豈無方便。師曰。罪不重科。復有一僧。出禮拜。起曰。請師答話。師曰。兩重公案。曰請師不答話。師亦棒 問古人道。北斗里藏身。意旨如何。師曰。千聞不如一見。曰此話大行。師曰。老鼠銜鐵 問古人道。皎皎地絕一絲頭。祇如山河大地。又且如何。師曰。面赤不如語直。曰學人未曉。師曰。遍問諸方 問如何是學人自己。師曰。乘槎斫額。曰莫祇這便是。師曰。浪死虛生 問如何是緣生義。師曰。金剛鑄鐵券。曰學人不會。師曰。鬧市裡牌。曰恁么則行到水窮處。坐看云起時。師曰。列下 問四十九年。說不盡底。請師說。師曰。爭之不足。曰謝師答
【現代漢語翻譯】 現代漢語譯本： 顧及明鑑的開端，一聽便知其宗旨。尚且不明白認識情感的表面。各位想要知道真實的相是什麼嗎？只要向上沒有攀援，向下斷絕自身，自然常光就會顯現於眼前，個個像壁立千仞一般。還能辨明嗎？未辨明就去辨明，未明白就去明白。既然辨明了，就能截斷生死之流，一同佔據佛祖的地位。微妙圓滿，超越領悟，正是在此時。堪以報答無法報答的恩情，以助成無為的教化。 問：如何是佛法的大意？師父說：祥雲五色。問者說：學人不會。師父說：頭上漫漫。 問：Damo（達摩）未來之時如何？師父說：猿猴在古老的樹木上啼叫。問：來之後如何？師父說：鶴在青色的天空鳴叫。問：現在這件事如何？師父說：一不成，二不是。 問：和尚未見到智門時如何？師父說：你的鼻孔在我的手裡。問：見到之後如何？師父說：穿過髑髏（dúlóu，頭蓋骨）。 有僧人出來禮拜，起身說：請師父回答話。師父就打了他一棒。僧人說：難道沒有方便嗎？師父說：罪不重科。又有一僧人，出來禮拜，起身說：請師父回答話。師父說：兩重公案。說：請師父不回答話。師父也打了他一棒。 問：古人說：北斗里藏身，意旨如何？師父說：千聞不如一見。問者說：此話大行。師父說：老鼠銜鐵。 問：古人說：皎皎地絕一絲頭，像山河大地，又將如何？師父說：面紅不如語直。問者說：學人未曉。師父說：遍問諸方。 問：如何是學人自己？師父說：乘槎（chéng chá，乘坐木筏）斫額。問者說：莫非這就是？師父說：浪死虛生。 問：如何是緣生義？師父說：金剛鑄鐵券。問者說：學人不會。師父說：鬧市裡牌。問者說：這樣說來，就是行到水窮處，坐看云起時。師父說：列下。 問：四十九年，說不盡的，請師父說。師父說：爭之不足。問者說：謝師答。
【English Translation】 English version: Consider the beginning of clear discernment. Upon hearing, one knows the principle. Yet, one does not understand the surface of emotions. Do you all want to know the true form? Simply, above there is no climbing, below there is no self-attachment. Naturally, constant light will appear before you, each one like a towering cliff. Can you discern it? If not discerned, then discern; if not understood, then understand. Once discerned, one can cut off the stream of birth and death, and together occupy the position of Buddhas and Patriarchs. The wondrous perfection and transcendence of enlightenment is precisely at this moment. It is worthy to repay the kindness that cannot be repaid, to assist in the transformation of non-action. Question: What is the great meaning of the Buddha-dharma? The master said: Auspicious clouds of five colors. The questioner said: This student does not understand. The master said: The top of your head is vast. Question: What was it like before Damo (Bodhidharma) came? The master said: Monkeys cry on ancient trees. Question: What is it like after he came? The master said: Cranes cry in the blue sky. Question: What about the present situation? The master said: One is not right, two are not right. Question: What was it like when the monk had not yet seen Zhimen? The master said: Your nostrils are in my hands. Question: What is it like after seeing him? The master said: Pierced through the skull (dúlóu). A monk came out, bowed, and said: Please, Master, answer a question. The master struck him with a stick. The monk said: Is there no expedient means? The master said: The crime is not doubly punished. Another monk came out, bowed, and said: Please, Master, answer a question. The master said: Two layers of public cases. The monk said: Please, Master, do not answer the question. The master also struck him with a stick. Question: The ancients said: 'Hide oneself in the Big Dipper,' what is the meaning? The master said: Seeing once is better than hearing a thousand times. The questioner said: This saying is widely practiced. The master said: A rat carries iron. Question: The ancients said: 'Brightly, there is not a single thread.' Like mountains, rivers, and the great earth, what then? The master said: A red face is not as good as straight talk. The questioner said: This student does not understand. The master said: Ask everywhere. Question: What is this student's self? The master said: Riding a raft (chéng chá) and striking your forehead. The questioner said: Is this it? The master said: A wasted death and empty life. Question: What is the meaning of dependent origination? The master said: Vajra-cast iron certificate. The questioner said: This student does not understand. The master said: A sign in the bustling market. The questioner said: In that case, it is 'Walking to where the water ends, sitting and watching the clouds rise.' The master said: Line up. Question: What could not be said in forty-nine years, please, Master, say it. The master said: Not enough to argue. The questioner said: Thank you, Master, for the answer.
話。師曰。鐵棒自看 問如何是把定乾坤眼。師曰。拈卻鼻孔。曰學人不會。師曰。一喜一悲。僧擬議。師曰。苦 問如何是脫珍御。服著弊垢衣。師曰。垂手不垂手。曰乞師方便。師曰。左眼挑筋。右眼抉肉 問龍門爭進舉。那個是登科。師曰。重遭點額。曰學人不會。師曰。退水藏鱗 問寂寂忘言。誰是得者。師曰。銜帽穿云去。曰如何領會。師曰。披蓑帶雨歸。曰三十年後。此話大行。師曰。一場酸澀 問坐斷毗盧底人。師還接否。師曰。慇勤送別瀟湘岸。曰恁么則學人罪過也。師曰。天寬地窄太愁人。僧禮拜。師曰。苦屈之詞。不妨難吐 問生死到來。如何迴避。師曰。定花板上。曰莫便是他安身立命處也無。師曰。符到奉行 上堂。僧問。如何是吹毛劍。師曰。苦曰還許學人用也無。師噓一噓。乃曰。大眾前共相酬唱。也須是個漢始得。若也未有奔流度刃底眼。不勞拈出。所以道。如大火聚。近著即燎卻面門。亦如按太阿寶劍。衝前即喪身失命。復曰。大阿橫按祖堂。寒千里應須息萬端。莫待冷光輕閃爍。良久曰。看看。便下座 上堂。僧問。如何是維摩一默。師曰。寒山訪拾得。曰恁么則入不二之門。師噓一噓。乃曰。維摩大士去。何從千古令。人望莫窮。不二法門休。更問。夜來明月上孤峰 上堂。春
山疊亂青。春水漾虛碧。寥寥天地間。獨立望何極。便下座。卻顧謂侍者曰。適來有人看方丈么。者曰。有師曰。作賊人心虛 上堂。十方無壁落。四面亦無門。古人向甚麼處見客。若道得接手句。許你天上天下 上堂。田地穩密底。佛祖不敢近。為甚麼抬腳不起。神通遊戲底。鬼神不能測。為甚麼下腳不得。直饒十字縱橫。朝打三千。暮打八百 上堂。大眾這一片田地。分付來多時也。爾諸人。四至界畔。猶未識在。若要中心樹子。我也不惜。問如何是諸佛本源。師曰。千峰寒色。曰未委向上更有也無。師曰。雨滴巖花 上堂。僧問。雪覆蘆花時如何。師曰。點曰。恁么則為祥為瑞去也。師曰。兩重公案。乃曰。雪覆蘆花欲暮天。謝家人不在漁船。白牛放卻無尋處。空把山童贈鐵鞭 師一日遊山。四顧周覽。謂侍者曰。何日復來於此。侍者哀乞遺偈。師曰。平生唯患語之多矣。翌日出杖屨衣盂。散及徒眾。乃曰。七月七日。復相見耳。至期盥沐。攝衣北首而逝。當宋仁宗皇祐壬辰六月十日也。七月七日。塔全身於寺之西塢。賜明覺大師。壽七十三。坐五十夏。
襄州延慶山子榮禪師
僧問。如何是隨色摩尼珠。師曰。三個童兒弄花毬。曰恁么則終朝盡日也。師曰。頭自齒落 上堂。僧問。靈光隱隱。月
【現代漢語翻譯】 山峰重疊，一片青翠。春水盪漾，呈現出虛幻的碧色。在這空曠的天地之間，獨自站立，望向遠方，沒有盡頭。於是走下座位，回頭對侍者說：『剛才有人來拜訪方丈嗎？』侍者回答：『有。』禪師說：『做賊的人心虛啊。』 上堂說法：『十方沒有墻壁阻隔，四面也沒有門。古人從什麼地方接待客人呢？如果能說出接手的話，就允許你在天上天下自由自在。』 上堂說法：『田地穩固嚴密的地方，佛祖也不敢靠近。為什麼抬腳也抬不起來呢？神通遊戲的地方，鬼神也不能測度。為什麼落腳也落不下去呢？即使你十字縱橫，朝打三千，暮打八百。』 上堂說法：『各位，這一片田地，交付給你們很久了。你們這些人，四至界限，還沒有認識到。如果想要中心樹子，我也不吝惜。』問：『什麼是諸佛本源？』禪師說：『千峰寒色。』問：『還未明白向上是否還有更高的境界？』禪師說：『雨滴巖花。』 上堂說法。僧人問：『雪覆蓋蘆花時，是怎樣的景象？』禪師說：『點。』僧人說：『這樣說來，就是吉祥的徵兆了？』禪師說：『兩重公案。』於是說：『雪覆蓋蘆花，天色將晚，謝家人不在漁船上。白牛放走了，無處可尋，空把山童贈送的鐵鞭拿著。』 禪師有一天遊山，四處觀看，對侍者說：『什麼時候再來這裡呢？』侍者哀求禪師留下偈語。禪師說：『平生只怕話說得太多了。』第二天，禪師拿出拄杖、鞋子、衣缽，分發給徒眾，於是說：『七月七日，再相見吧。』到了那天，禪師沐浴更衣，整理好衣服，面向北方去世。時間是宋仁宗皇祐壬辰年（1052年）六月十日。七月七日，將全身舍利塔建在寺院的西邊山塢。朝廷賜號『明覺大師』，享年七十三歲，坐禪五十年。
襄州延慶山子榮禪師
僧人問：『什麼是隨色摩尼珠（Sui Se Mani Zhu，能隨著環境改變顏色的寶珠）？』禪師說：『三個童兒弄花球。』僧人說：『這樣說來，就是終朝盡日了？』禪師說：『頭自然會掉牙。』 上堂說法。僧人問：『靈光隱隱，月
【English Translation】 Mountains overlap in disarray, a verdant green. Spring waters ripple, displaying an illusory azure hue. In this vast expanse between heaven and earth, standing alone, gazing into the distance without end. Then, descending from the seat, he turned to the attendant and said, 'Has anyone come to visit the abbot just now?' The attendant replied, 'Yes.' The Zen master said, 'A thief has a guilty conscience.' Ascending the hall to preach: 'The ten directions have no walls, and the four sides have no doors. Where did the ancients receive guests? If you can speak the connecting phrase, you are allowed to be free in heaven and earth.' Ascending the hall to preach: 'In a field that is stable and secure, even the Buddhas dare not approach. Why can't you lift your feet? In a place of magical games, even ghosts and spirits cannot fathom it. Why can't you set your feet down? Even if you are vertical and horizontal, striking three thousand times in the morning and eight hundred times in the evening.' Ascending the hall to preach: 'Everyone, this field has been entrusted to you for a long time. You people, the four boundaries, you still haven't recognized them. If you want the central tree, I won't be stingy.' Asked: 'What is the original source of all Buddhas?' The Zen master said, 'Cold colors of a thousand peaks.' Asked: 'I don't understand if there is anything higher beyond this?' The Zen master said, 'Raindrops on rock flowers.' Ascending the hall to preach. A monk asked, 'What is the scene when snow covers reed flowers?' The Zen master said, 'A dot.' The monk said, 'In that case, it is an auspicious omen?' The Zen master said, 'Two layers of public cases.' Then he said, 'Snow covers reed flowers, the sky is getting late, the Xie family is not on the fishing boat. The white ox is released and cannot be found, only holding the iron whip given by the mountain boy.' One day, the Zen master was touring the mountains, looking around, and said to the attendant, 'When will we come here again?' The attendant begged the Zen master to leave a verse. The Zen master said, 'In my life, I only fear speaking too much.' The next day, the Zen master took out his staff, shoes, and alms bowl, and distributed them to the disciples, and then said, 'We will meet again on July 7th.' On that day, the Zen master bathed and changed clothes, tidied up his clothes, and passed away facing north. The time was the tenth day of the sixth month of the Ren Chen year (1052 AD) of Emperor Renzong of the Song Dynasty. On July 7th, the whole body relic pagoda was built in the western mountain of the temple. The court bestowed the title 'Mingjue Great Master', with a lifespan of seventy-three years and fifty years of sitting meditation.
Zen Master Zirong of Yanqing Mountain in Xiangzhou
A monk asked, 'What is a Sui Se Mani Zhu (Sui Se Mani Zhu, a gem that changes color with its environment)?' The Zen master said, 'Three children playing with flower balls.' The monk said, 'In that case, it is all day long?' The Zen master said, 'Teeth will naturally fall out.' Ascending the hall to preach. A monk asked, 'The spiritual light is faint, the moon
照寒聰。善法堂前。請師舉唱。師曰。聽曰。此猶是這邊事。那邊事作么生。師曰。腳下毛生 問如何是佛。師曰。橫身彰十號。入槨示雙趺。曰將何供養。師曰。合掌當胸 問如何是祖師西來意。師曰。穿耳胡僧不著鞋。
洪州百丈智映寶月禪師
僧問。師唱誰家曲。宗風嗣阿誰。師曰。窣堵那吒掌上擎曰。恁么則北塔的子。韶石兒孫也。師曰。斫額望新羅。
韶州南華寶緣慈濟禪師
僧問。如何是祖師西來意。師曰。青山綠水。曰未來時。還有意也無。師曰。高者高。低者低。
黃州護國院壽禪師
僧問。如何是一路涅槃門。師曰。寒松青有千年色。一徑風飄四季香 問如何是靈山一會。師曰。如來才一顧。迦葉便低眉。
瑞州九峰勤禪師
僧問。方便門中。請師垂示。師曰。佛不奪眾生愿。曰恁么則謝師方便。師曰。卻須吃棒 上堂。口羅舌沸。千喚萬喚。露柱因甚麼不回顧。良久曰。美食不中飽人吃。便下座。
潭州云蓋繼鵬禪師
初謁雙泉雅。雅令充侍者。示以芭蕉拄杖話。經久無省發。一日雅向火次。師侍立。雅忽問。拄杖子話試舉來。與子商量。師擬舉。雅拈火箸便𢷾。師豁然大悟 住后僧問。如何是佛法大意。師曰。舌頭無骨 問如
【現代漢語翻譯】 現代漢語譯本： 照寒聰問道：『請和尚開示。』 禪師說：『聽。』 照寒聰說：『這還是這邊的事，那邊的事怎麼樣？』 禪師說：『腳下生毛。』 有人問：『什麼是佛？』 禪師說：『橫身彰顯十號（如來的十種稱號），入棺示現雙趺（跏趺坐）。』 那人說：『將用什麼來供養？』 禪師說：『合掌當胸。』 有人問：『什麼是祖師西來意（達摩祖師從西方來到中國的目的）？』 禪師說：『穿耳的胡僧不穿鞋。』
洪州百丈智映寶月禪師
有僧人問：『和尚唱的是誰家的曲子？宗風傳承自誰？』 禪師說：『窣堵那吒（大力神）掌上擎。』 僧人說：『這樣說來，您是北塔的弟子，韶石的兒孫了？』 禪師說：『斫額望新羅（比喻徒勞無功）。』
韶州南華寶緣慈濟禪師
有僧人問：『什麼是祖師西來意（達摩祖師從西方來到中國的目的）？』 禪師說：『青山綠水。』 僧人說：『未來之時，還有意嗎？』 禪師說：『高者高，低者低。』
黃州護國院壽禪師
有僧人問：『如何是一路涅槃門（通往涅槃的唯一道路）？』 禪師說：『寒松青有千年色，一徑風飄四季香。』 有人問：『什麼是靈山一會（釋迦牟尼佛在靈鷲山說法的大會）？』 禪師說：『如來才一顧，迦葉便低眉。』
瑞州九峰勤禪師
有僧人問：『在方便門中，請和尚開示。』 禪師說：『佛不奪眾生愿。』 僧人說：『這樣我就感謝和尚的方便開示了。』 禪師說：『卻須吃棒。』 禪師上堂說法：『口羅舌沸，千喚萬喚，露柱（寺廟中用作柱子的石柱）為什麼不回頭？』 良久，禪師說：『美食不中飽人吃。』 說完便下座。
潭州云蓋繼鵬禪師
起初拜見雙泉雅禪師，雅禪師讓他擔任侍者。雅禪師用芭蕉拄杖的話來開示他，經過很久都沒有領悟。 一天，雅禪師在烤火，繼鵬禪師侍立在旁。雅禪師忽然問：『拄杖子的話，你試著說來，我和你商量。』 繼鵬禪師剛要開口，雅禪師拿起火箸就打。繼鵬禪師豁然大悟。 住持后，有僧人問：『什麼是佛法大意？』 禪師說：『舌頭無骨。』 有人問：『如……』
【English Translation】 English version: Zhao Hancong asked: 'Please, Master, give a teaching.' The Master said: 'Listen.' Zhao Hancong said: 'This is still about this side; what about the other side?' The Master said: 'Hair grows under the feet.' Someone asked: 'What is Buddha?' The Master said: 'Displaying the ten titles (of a Tathagata) with the whole body, showing the double lotus posture (lotus position) in the coffin.' The person said: 'What shall I use for offerings?' The Master said: 'Join your palms at your chest.' Someone asked: 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's purpose in coming to China)?' The Master said: 'An ear-pierced barbarian monk doesn't wear shoes.'
Baoyue, Zen Master Zhiying of Baizhang in Hongzhou
A monk asked: 'Whose tune does the Master sing? Whose lineage of Zen do you inherit?' The Master said: 'Suddha-nataka (a powerful deity) holds it in his palm.' The monk said: 'In that case, you are a disciple of Beita and a descendant of Shaoshi?' The Master said: 'Chopping your forehead and looking towards Silla (a metaphor for futile effort).'
Zen Master Ciji Baoyuan of Nanhua in Shaozhou
A monk asked: 'What is the meaning of the Patriarch's coming from the West (Bodhidharma's purpose in coming to China)?' The Master said: 'Green mountains and clear waters.' The monk said: 'Is there still meaning in the future?' The Master said: 'The high are high, the low are low.'
Zen Master Shou of Huguo Monastery in Huangzhou
A monk asked: 'What is the one path to Nirvana?' The Master said: 'Cold pines are green with a thousand years of color, a single path wafts fragrance in all four seasons.' Someone asked: 'What is the assembly on Vulture Peak (the assembly where Shakyamuni Buddha preached on Vulture Peak)?' The Master said: 'As soon as the Tathagata glanced, Kashyapa lowered his eyebrows.'
Zen Master Qin of Jiufeng in Ruizhou
A monk asked: 'Within the expedient gate, please, Master, give instructions.' The Master said: 'The Buddha does not take away the wishes of sentient beings.' The monk said: 'In that case, I thank the Master for the expedient teaching.' The Master said: 'You still need to be beaten with a stick.' The Master ascended the platform and said: 'Mouths babbling, tongues boiling, calling and calling thousands of times, why doesn't the stone pillar (a stone pillar used as a pillar in a temple) turn its head?' After a long while, the Master said: 'Delicious food is not for those who are already full.' Then he descended from the seat.
Zen Master Jipeng of Yungai in Tanzhou
Initially, he visited Zen Master Shuangquan Ya. Zen Master Ya had him serve as an attendant. Ya instructed him with the story of the banana stalk staff, but after a long time, he had no awakening. One day, Zen Master Ya was warming himself by the fire, and Zen Master Jipeng was standing by his side. Zen Master Ya suddenly asked: 'Try to tell the story of the staff, and I will discuss it with you.' As Zen Master Jipeng was about to speak, Zen Master Ya picked up the fire tongs and struck him. Zen Master Jipeng suddenly had a great awakening. After becoming abbot, a monk asked: 'What is the great meaning of the Buddha-dharma?' The Master said: 'The tongue has no bones.' Someone asked: 'Like...'
何是祖師西來意。師曰。湯瓶火里煨 問佛未出世時如何。師曰。天曰出世后如何。師曰。地 上堂。高不在絕頂。富不在福嚴。樂不在天堂。苦不在地獄。良久曰。相識滿天下。知心能幾人。
鄂州黃龍海禪師
僧問。如何是黃龍家風。師曰。看曰忽遇客來。如何祇待。師以拄杖點之 問如何是最初一句。師曰。掘地討天。
鼎州彰法澄泗禪師
僧問。如何是佛法大意。師曰。多少人摸索不著。曰忽然摸著。又作么生。師曰。堪作甚麼。
泉州雲臺因禪師
僧問。如何是和尚家風。師曰。嗔拳不打笑面。曰如何施設。師曰。天臺則有。南嶽則無 問如何是佛。師曰。月不破五。曰意旨如何。師曰。初三十一 問如何是佛法大意。師曰。今日好曬麥。曰意旨如何。師曰。問取磨頭 上堂。菩薩子。不在內。不在外。不在中間。且道。落在甚麼處。良久曰。南贍部洲。北郁單越。
福嚴雅禪師法嗣
潭州北禪智賢禪師
僧問。如何是佛。師曰。匙挑不上。曰如何是道。師曰。險路架橋 歲夜小參。年窮歲盡。無可與諸人分歲。老僧烹一頭露地白牛。炊黍米飯。煮野菜。羹燒榾柮火。大家吃了。唱村田樂。何故免見。倚他門戶傍他墻。剛被時人喚作郎。便下座。
【現代漢語翻譯】 現代漢語譯本 問：什麼是祖師西來意？師父說：『湯瓶在火里煨。』問：佛未出世時如何？師父說：『天。』問：出世后如何？師父說：『地。』 師父上堂開示：『高不在絕頂，富不在福嚴（寺名），樂不在天堂，苦不在地獄。』停頓良久，說：『相識滿天下，知心能幾人。』
鄂州黃龍海禪師
僧人問：如何是黃龍（黃龍慧南禪師）家風？師父說：『看。』問：忽然有客人來，如何招待？師父用拄杖點地。問：如何是最初一句？師父說：『掘地討天。』
鼎州彰法澄泗禪師
僧人問：如何是佛法大意？師父說：『多少人摸索不著。』問：忽然摸著，又作么生？師父說：『堪作甚麼？』
泉州雲臺因禪師
僧人問：如何是和尚家風？師父說：『嗔拳不打笑面。』問：如何施設？師父說：『天臺（山名）則有，南嶽（山名）則無。』問：如何是佛？師父說：『月不破五。』問：意旨如何？師父說：『初三十一。』問：如何是佛法大意？師父說：『今日好曬麥。』問：意旨如何？師父說：『問取磨頭。』師父上堂開示：『菩薩子，不在內，不在外，不在中間。』且道，落在甚麼處？良久說：『南贍部洲（四大部洲之一），北郁單越（四大部洲之一）。』
福嚴雅禪師法嗣
潭州北禪智賢禪師
僧人問：如何是佛？師父說：『匙挑不上。』問：如何是道？師父說：『險路架橋。』歲夜小參（除夕夜禪修）。年窮歲盡，無可與諸人分歲。老僧烹一頭露地白牛，炊黍米飯，煮野菜羹，燒榾柮火。大家吃了，唱村田樂。何故免見？倚他門戶傍他墻，剛被時人喚作郎。』便下座。
【English Translation】 English version Question: What is the meaning of the Patriarch's coming from the West? The Master said: 'The soup pot is simmering in the fire.' Question: What was it like before the Buddha appeared in the world? The Master said: 'Heaven.' Question: What is it like after he appeared in the world? The Master said: 'Earth.' The Master ascended the platform and said: 'Height is not at the summit, wealth is not at Fuyan (temple name), joy is not in heaven, suffering is not in hell.' After a long pause, he said: 'Acquaintances fill the world, but how many are true friends?'
Chan Master Huanglong Hai of Ezhou
A monk asked: What is the family style of Huanglong (Huanglong Huinan)? The Master said: 'Look.' Question: If a guest suddenly arrives, how should he be treated? The Master tapped the ground with his staff. Question: What is the very first sentence? The Master said: 'Digging the ground to find the sky.'
Chan Master Chengsi of Zhangfa in Dingzhou
A monk asked: What is the great meaning of the Buddha-dharma? The Master said: 'How many people grope and cannot find it.' Question: If one suddenly finds it, what then? The Master said: 'What can it be used for?'
Chan Master Yin of Yuntai in Quanzhou
A monk asked: What is the abbot's family style? The Master said: 'An angry fist does not strike a smiling face.' Question: How should it be implemented? The Master said: 'It exists on Tiantai (mountain name), but not on Nanyue (mountain name).' Question: What is Buddha? The Master said: 'The moon does not break five.' Question: What is the meaning? The Master said: 'The first thirty-one.' Question: What is the great meaning of the Buddha-dharma? The Master said: 'Today is a good day for drying wheat.' Question: What is the meaning? The Master said: 'Ask the millstone.' The Master ascended the platform and said: 'Bodhisattva children are not inside, not outside, not in the middle.' Tell me, where do they fall? After a long pause, he said: 'Jambudvipa (one of the four continents), Uttarakuru (one of the four continents).'
Dharma Successor of Chan Master Ya of Fuyan
Chan Master Zhixian of Beichan in Tanzhou
A monk asked: What is Buddha? The Master said: 'Cannot be picked up with a spoon.' Question: What is the Dao? The Master said: 'Building a bridge over a dangerous road.' Small evening gathering on New Year's Eve. The year is ending, and there is nothing to share with you all for the New Year. The old monk cooks a free-ranging white ox, cooks millet rice, boils vegetable soup, and burns firewood. Everyone eats it and sings village music. Why avoid seeing? Leaning against his door and beside his wall, he is just called 'young man' by people.' Then he descended from the seat.
歸方丈。至夜深。維那入方丈問訊曰。縣裡有公人到勾和尚。師曰。作甚麼。那曰。道和尚宰牛。不納皮角。師遂捋下頭帽。擲在地上。那便拾去。師跳下禪床。攔胸擒住。叫曰。賊賊。那將帽子覆師頂曰。天寒。且還和尚。師呵呵大笑。那便出去。時法昌為侍者。師顧昌曰。這公案作么生。昌曰。潭州紙貴。一狀領過 上堂。良久曰。冤苦冤苦作什麼。百丈不在。老僧今日困。便下座 上堂。良久。呵呵大笑曰。怎怪得老僧。便下座。
南嶽衡岳寺振禪師
示眾。阿呵呵。瘦松寒竹鎖清波。有時獨坐磐陀上。無人共唱太平歌。朝看白雲生洞口。暮觀明月照娑婆。有人問我居山事。三尺杖子攪黃河。
開福賢禪師法嗣
日芳上座
僧問。如何是涵蓋乾坤句。師豎起拄杖。曰如何是截斷眾流句。師橫按住杖。曰如何是隨波逐浪句。師擲下拄杖。曰三句外。請師道。師便起去 師贊開福真曰。清儀瘦兮。可瞻可仰。仰之非親。妙筆圖兮。可擬可像。像之非真。非親非真。秋月盈輪。有言無味兮的中的。既往如在兮覓。焉覓當機隱顯兮。絲髮誵訛。金烏卓午兮。迅風霹靂。
報慈嵩禪師法嗣
郢州興陽山遜禪師
僧問。如何是佛。師曰。發白面皺。曰。如何是法。師曰。
【現代漢語翻譯】 現代漢語譯本 回到方丈室。到了深夜，維那（寺院中負責僧眾事務的僧人）進入方丈室問訊說：『縣裡有衙役來抓和尚。』禪師問：『做什麼？』維那說：『說和尚宰牛，不繳納牛皮牛角。』禪師於是捋下頭上的帽子，扔在地上。維那便拾起帽子。禪師跳下禪床，攔胸擒住維那，叫道：『賊！賊！』維那將帽子覆在禪師頭上說：『天冷，還是還給和尚吧。』禪師呵呵大笑。維那便出去了。當時法昌擔任侍者，禪師看著法昌說：『這樁公案怎麼看？』法昌說：『潭州紙貴，不如一狀領過。』 上堂說法，良久后說：『冤苦啊，冤苦啊，做什麼呢？百丈（唐代禪師）不在，老僧今天困了。』便下座。 上堂說法，良久，呵呵大笑說：『怎麼怪得了老僧。』便下座。
南嶽衡岳寺振禪師
開示大眾：『阿呵呵，瘦松寒竹鎖清波。有時獨自坐在磐陀石上，無人一同歌唱太平歌。早晨看白雲從洞口升起，傍晚觀明月照耀娑婆世界（指我們所居住的這個世界）。有人問我居住山中的事情，三尺長的枴杖攪動黃河。』
開福賢禪師法嗣
日芳上座
僧人問：『如何是涵蓋乾坤句？』禪師豎起拄杖，說：『如何是截斷眾流句？』禪師橫著按住拄杖，說：『如何是隨波逐浪句？』禪師扔下拄杖，說：『三句之外，請禪師說。』禪師便起身離開了。 禪師讚頌開福真禪師說：『清秀的儀容，令人敬仰。敬仰他卻並非親身，用精妙的筆墨描繪他，可以模擬他的形象。模擬他的形象卻並非真人。非親非真，如同秋月盈滿。有言語卻無滋味，的的確確命中。已經過去卻彷彿還在，尋找什麼呢？尋找當機隱顯，一絲一發的差錯。金烏（太陽）正午當空，迅猛如狂風霹靂。』
報慈嵩禪師法嗣
郢州興陽山遜禪師
僧人問：『如何是佛？』禪師說：『發白面皺。』僧人問：『如何是法？』禪師說：
【English Translation】 English version Returned to the abbot's room. Late at night, the director (the monk in charge of monastic affairs) entered the abbot's room to inquire, saying, 'The county has sent officials to arrest the monks.' The Zen master asked, 'What for?' The director said, 'They say the monks are slaughtering cattle and not paying the hides and horns.' The Zen master then took off his hat and threw it on the ground. The director picked it up. The Zen master jumped off the Zen bed, grabbed the director by the chest, and shouted, 'Thief! Thief!' The director put the hat back on the Zen master's head and said, 'It's cold, let's return it to the monk.' The Zen master laughed heartily. The director then left. At that time, Fachang was serving as an attendant. The Zen master looked at Fachang and said, 'How do you see this case?' Fachang said, 'Paper is expensive in Tanzhou, it's better to take the blame.' Ascended the hall to preach, after a long silence, said, 'Suffering, suffering, what to do? Baizhang (Zen master of the Tang Dynasty) is not here, the old monk is sleepy today.' Then he descended from the seat. Ascended the hall to preach, after a long silence, laughed heartily and said, 'How can you blame the old monk.' Then he descended from the seat.
Zen Master Zhen of Hengyue Temple in Nanyue
Instructed the assembly: 'Ah ha ha, slender pines and cold bamboos lock the clear waves. Sometimes I sit alone on the Panta rock, no one sings the song of peace with me. In the morning, I watch the white clouds rise from the cave entrance, in the evening, I watch the bright moon shine on the Saha world (referring to the world we live in). If someone asks me about living in the mountains, I stir the Yellow River with a three-foot staff.'
Dharma Heir of Zen Master Xian of Kaifu
Senior Monk Rifang
A monk asked, 'What is the phrase that covers the universe?' The Zen master raised his staff and said, 'What is the phrase that cuts off the flow of all streams?' The Zen master held the staff horizontally and said, 'What is the phrase that follows the waves?' The Zen master threw down the staff and said, 'Outside of these three phrases, please tell me, Zen master.' The Zen master then got up and left. The Zen master praised Zen Master Zhen of Kaifu, saying, 'His pure appearance is worthy of respect. Respecting him is not being close to him personally. Using exquisite brushstrokes to depict him can simulate his image. Simulating his image is not the real person. Not close, not real, like the full autumn moon. There are words but no flavor, hitting the mark exactly. Having passed, it seems to still be here, what are you looking for? Looking for the hidden and revealed opportunity, a hair's breadth of error. The golden crow (sun) is at noon, as swift as a violent wind and thunder.'
Dharma Heir of Zen Master Song of Bao Ci
Zen Master Xun of Xingyang Mountain in Yingzhou
A monk asked, 'What is Buddha?' The Zen master said, 'White hair and wrinkled face.' The monk asked, 'What is Dharma?' The Zen master said:
暑往寒來 問如何是三界外事師曰。洛陽千里余。不得時舊書。
德山遠禪師法嗣
廬山開先善暹禪師
臨江軍人。操行清苦。遍游師席。以明悟為志。參德山。見山上堂。顧視大眾曰。師子顰呻。像王回顧。師忽有省。入室陳所解。山曰。子作么生會。師回顧曰。後園驢吃草。山然之。后至雪竇。竇與語喜其超邁。目曰。海上橫行暹道者。遂命分座。四方英衲敬畏之。他日。竇舉師出世金鵝。師聞。潛書二偈千壁而去。曰不是無心繼祖燈。道慚未廁嶺南能。三更月下離巖竇。眷眷無言戀碧層。二十餘年四海間。尋師擇友未嘗閑。今朝得到無心地。卻被無心趁出山。晚年。眾請滋甚。遂開法開先。以慰道俗之望 開堂日。上首白椎罷。師曰。千聖出來也。祇是稽首讚歎。諸代祖師。提挈不起。是故始從迦葉。迄至山僧。二千餘年。月燭慧燈。星排道樹。人天普照。凡聖齊榮。且道承甚麼人恩力。老胡也祇道明星出現時。我與大地有情同時成道。如是則彼既丈夫。我亦爾。孰為不可。良由諸人不肯承當。自生退屈。所以便推。排一人半個。先達出來。遞相開發。也祇是與諸人。作個證明。今日人天會上。莫有久游。赤水夙在荊山。懷袖有珍。頂門有眼。到處踐踏覺場底衲僧么。卻請為新出世。長老作
【現代漢語翻譯】 現代漢語譯本 寒來暑往，（有人）問：『如何是三界之外的事？』 師（開先善暹禪師）說：『洛陽千里之遙，（我）沒有及時讀到舊書。』
德山遠禪師的法嗣
廬山開先善暹禪師
（開先善暹禪師是）臨江軍人，操守清苦，遍訪名師，以開悟為目標。參拜德山禪師時，見到德山禪師上堂說法，環顧大眾說：『獅子發出呻吟，像王回顧。』 師（開先善暹禪師）忽然有所領悟，進入方丈室陳述自己所理解的。德山禪師問：『你是怎麼理解的？』 師（開先善暹禪師）回頭說：『後園的驢在吃草。』 德山禪師認可了他的說法。後來（開先善暹禪師）到了雪竇寺，雪竇禪師與他交談，很喜歡他的超脫豪邁，稱他為『海上橫行暹道者』，於是命他分座說法。四方的英俊僧人都敬畏他。有一天，雪竇禪師舉起（開先善暹禪師）出世于金鵝寺的事蹟，師（開先善暹禪師）聽聞后，偷偷寫下兩首偈頌，貼在墻壁上離開了。偈頌說：『不是無心繼承祖師的燈火，只是慚愧自己還不能位列嶺南六祖惠能大師。三更時分在月光下離開巖竇，戀戀不捨地眷顧著碧綠的山巒。』『二十多年來在四海之間，尋找老師選擇朋友從未停歇。今天終於到達了無心之地，卻又被無心驅趕出了山門。』 晚年，眾人請法更加懇切，於是（開先善暹禪師）在開先寺開法，以慰藉道俗的期望。開堂之日，上首僧人白椎完畢，師（開先善暹禪師）說：『即使是千聖出現，也只是稽首讚歎。』 歷代的祖師，都提挈不起（這個話頭）。因此從迦葉尊者開始，到我（開先善暹禪師）為止，兩千多年來，月亮照亮智慧之燈，星辰排列成菩提樹，人天普遍照耀，凡聖共同榮耀。且說（我們）承受了什麼人的恩力？老胡（釋迦牟尼）也只是說在明星出現的時候，我與大地有情眾生同時成道。這樣說來，他既然是大丈夫，我也是如此，誰說不可以呢？只是因為各位不肯承擔，自己產生退縮，所以就推舉出一個半個先達出來，互相啓發，也只是為各位做一個證明。今天在人天法會上，莫非有長久遊歷赤水，早就在荊山，懷裡藏有寶物，頭頂上有眼睛，到處踐踏覺悟之地的衲僧嗎？請為新出世的長老作（證明）。』
【English Translation】 English version As the seasons change, someone asked: 'What is the matter beyond the Three Realms?' The Master (Kaixian Shanqian Chanshi) said: 'Luoyang is thousands of miles away, and I haven't had time to read the old books.'
Successor of Dharma Master Yuande of Deshan
Kaixian Shanqian Chanshi of Mount Lu
(Kaixian Shanqian Chanshi) was a soldier from Linjiang Army, with pure and austere conduct, traveling to various teachers, aiming for enlightenment. When he visited Deshan Chanshi, he saw Deshan Chanshi ascending the hall to preach, looking around at the crowd and saying: 'The lion groans, the elephant king looks back.' The Master (Kaixian Shanqian Chanshi) suddenly had some understanding, entered the abbot's room to state his understanding. Deshan Chanshi asked: 'How do you understand it?' The Master (Kaixian Shanqian Chanshi) looked back and said: 'The donkey in the back garden is eating grass.' Deshan Chanshi approved of his statement. Later (Kaixian Shanqian Chanshi) arrived at Xuetou Temple, Xuetou Chanshi talked with him and liked his transcendence and boldness, calling him 'The Taoist Qian who roams the sea', so he ordered him to share the seat and preach. The outstanding monks from all directions respected and feared him. One day, Xuetou Chanshi mentioned the Master's (Kaixian Shanqian Chanshi) emergence in the world at Jin'e Temple. After hearing this, the Master (Kaixian Shanqian Chanshi) secretly wrote two verses and left after posting them on the wall. The verses said: 'It's not that I have no intention of inheriting the ancestral lamp, but I am ashamed that I am not yet ranked among Huineng, the Sixth Patriarch of Lingnan. Leaving Yandou under the moonlight in the middle of the night, I fondly cherish the green mountains.' 'For more than twenty years, I have been traveling around the world, seeking teachers and choosing friends without rest. Today I have finally arrived at the land of no-mind, but I am driven out of the mountain gate by no-mind.' In his later years, the crowd's request for Dharma became more earnest, so (Kaixian Shanqian Chanshi) opened the Dharma at Kaixian Temple to comfort the expectations of the Taoists and laity. On the day of the opening of the hall, after the chief monk finished striking the gavel, the Master (Kaixian Shanqian Chanshi) said: 'Even if a thousand sages appear, they will only bow and praise.' The ancestral masters of all generations could not lift (this topic). Therefore, from Venerable Kasyapa to me (Kaixian Shanqian Chanshi), for more than two thousand years, the moon illuminates the lamp of wisdom, the stars are arranged into Bodhi trees, people and gods are universally illuminated, and the ordinary and the holy share the glory. And say, whose grace have (we) received? Old Hu (Sakyamuni) only said that when the morning star appeared, I and all sentient beings on earth attained enlightenment at the same time. In this case, since he is a great man, so am I, who says it is not possible? It is only because you are unwilling to take responsibility and retreat on your own, so you push out one and a half of the predecessors to enlighten each other, just to provide a proof for you. At today's Dharma assembly of humans and gods, could there be a monk who has traveled to Chishui for a long time, has been in Jing Mountain early on, has treasures hidden in his arms, has eyes on the top of his head, and treads the ground of enlightenment everywhere? Please make (a proof) for the newly emerged elder.'
個證明。還有么。時有僧出。師曰。像駕崢嶸謾進途。誰信螳螂能拒轍 問一棒一喝。猶是葛藤。瞬目揚眉。拖泥帶水。如何是直截根源。師曰。速曰。恁么則祖師正宗。和尚把定。師曰。野渡無人舟自橫 問如何是露地白牛。師曰。瞎 問妙峰頂上即不問。半山相見事如何。師曰。把手過江來。曰高步出長安。師曰。腳下一句。作么生道。僧便喝。師曰。山腰裡走 問一雨所潤。為甚麼萬木不同。師曰。羊羹雖美。眾口難調 問年窮歲盡時如何。師曰。依舊孟春猶寒 問更深夜靜時如何。師曰。老鼠入燈籠 問瞥瞋瞥喜時如何。師曰。適來菩薩面。如今夜義頭 上堂。一若是二即非。東西南北人不知。休話指天並指地。青山白雲徒爾為。以拄杖擊香臺。下座 問雨雪連天。為甚麼孤峰露頂。師曰。有甚遮掩處 上堂。僧問。如何是祖師西來意。師曰。洛陽城古。曰學人不會。師曰。少室山高。僧禮拜。師乃曰。佛種從緣起。遂舉拄杖曰。拄杖子是緣。且作么生說個起底道理。良久曰。金屑雖貴。落眼成翳。卓拄杖。下座。
吉州禾山楚材禪智禪師
臨江軍人。僧問。佛令祖令。諸方並行。未審和尚如何。師曰。山僧退後。曰恁么則諸方不別也。師曰。伏惟。伏惟 問如何是離凡聖底句。師曰。山河安掌
【現代漢語翻譯】 現代漢語譯本： 一個證明。還有什麼要問的嗎？這時有個僧人出來提問。禪師說：『大象駕車氣勢洶洶地前進，也是白費力氣，誰會相信螳螂能阻擋車輪呢？』 問：『一棒一喝，仍然是糾纏不清。眨眼揚眉，還是拖泥帶水。什麼是直截了當的根源？』禪師說：『快說！』僧人說：『這樣說來，祖師的正宗，被和尚您把持住了？』禪師說：『野渡無人，小船兒自橫。』 問：『什麼是露地白牛（比喻真性）？』禪師說：『瞎！』 問：『妙峰頂上的事暫且不問，半山相見又該如何？』禪師說：『拉著你的手一起過江來。』僧人說：『高步走出長安。』禪師說：『腳下這一句，你打算怎麼說？』僧人便喝了一聲。禪師說：『還在山腰裡走呢。』 問：『同樣的雨水滋潤，為什麼萬木生長各不相同？』禪師說：『羊肉羹雖然美味，卻難以滿足所有人的口味。』 問：『年終歲末的時候如何？』禪師說：『依舊是孟春時節，還帶著寒意。』 問：『更深人靜的時候如何？』禪師說：『老鼠鉆進了燈籠。』 問：『忽而生氣忽而高興的時候如何？』禪師說：『剛才還是菩薩面孔，現在卻成了討債鬼。』 禪師上堂說法：『一若是二就錯了，東西南北的人都不明白。不要說指天指地，青山白雲也是白費功夫。』用拄杖敲擊香臺，然後下座。 問：『雨雪連綿不斷，為什麼孤峰山頂卻能顯露出來？』禪師說：『有什麼可以遮掩的地方嗎？』 禪師上堂說法。僧人問：『什麼是祖師西來意（禪宗的根本宗旨）？』禪師說：『洛陽城古老依舊。』僧人說：『弟子不明白。』禪師說：『少室山高聳入雲。』僧人禮拜。禪師於是說：『佛種從因緣而生起。』舉起拄杖說：『這拄杖子就是因緣，那麼該怎麼說這個生起的道理呢？』良久，禪師說：『金屑雖然珍貴，落入眼中也會成為障礙。』放下拄杖，下座。
吉州禾山楚材禪智禪師
是臨江軍人。僧人問：『佛的教令，祖師的教令，各方都在奉行，不知和尚您是如何做的？』禪師說：『山僧我退後一步。』僧人說：『這樣說來，各方就沒有什麼區別了？』禪師說：『是啊，是啊。』 問：『什麼是脫離凡聖的那一句？』禪師說：『山河就在你的手掌中。』
【English Translation】 English version: A proof. Is there anything else? At that time, a monk came out and asked. The Zen master said, 'Elephants pulling chariots advance mightily, but in vain; who would believe that a mantis could stop a wheel?' Asked: 'A stick and a shout are still entanglements. A blink and a raise of the eyebrows are still dragging mud and water. What is the direct source?' The Zen master said, 'Quickly!' The monk said, 'In that case, the ancestral tradition is held by the monk?' The Zen master said, 'The wild ferry is unmanned, and the boat is naturally horizontal.' Asked: 'What is the white ox on the open ground (a metaphor for true nature)?' The Zen master said, 'Blind!' Asked: 'I won't ask about the top of Miaofeng Peak, but how about meeting halfway up the mountain?' The Zen master said, 'I'll take your hand and cross the river together.' The monk said, 'Taking high steps out of Chang'an.' The Zen master said, 'What are you going to say about the sentence under your feet?' The monk then shouted. The Zen master said, 'Still walking in the mountainside.' Asked: 'Why are the ten thousand trees different, even though they are nourished by the same rain?' The Zen master said, 'Although mutton soup is delicious, it is difficult to satisfy everyone's taste.' Asked: 'What about when the year is ending?' The Zen master said, 'It is still early spring, and it is still cold.' Asked: 'What about when the night is deep and quiet?' The Zen master said, 'A mouse enters a lantern.' Asked: 'What about when one is suddenly angry and suddenly happy?' The Zen master said, 'Just now it was the face of a Bodhisattva, but now it is a debt collector.' The Zen master ascended the hall and said: 'If one is two, then it is wrong. People in the east, west, north, and south do not understand. Do not talk about pointing to the sky and pointing to the earth; green mountains and white clouds are in vain.' He struck the incense table with his staff and descended from the seat. Asked: 'Why is the solitary peak exposed, even though it is raining and snowing?' The Zen master said, 'Is there anything to hide?' The Zen master ascended the hall and gave a lecture. A monk asked, 'What is the meaning of the Patriarch's coming from the West (the fundamental purpose of Zen Buddhism)?' The Zen master said, 'The city of Luoyang is ancient.' The monk said, 'This disciple does not understand.' The Zen master said, 'Mount Shaoshi is high.' The monk bowed. The Zen master then said, 'The Buddha-seed arises from conditions.' He raised his staff and said, 'This staff is the condition, so how should we explain the principle of arising?' After a long time, the Zen master said, 'Although gold dust is precious, it becomes an obstacle when it falls into the eyes.' He put down his staff and descended from the seat.
Zen Master Chucai Chanzhi of Heshan Mountain in Jizhou
Was a soldier from Linjiang Army. A monk asked, 'The Buddha's decree, the Patriarch's decree, are practiced in all directions. I wonder what the master is doing?' The Zen master said, 'This mountain monk steps back.' The monk said, 'In that case, there is no difference in all directions?' The Zen master said, 'Yes, yes.' Asked: 'What is the sentence that transcends the mundane and the sacred?' The Zen master said, 'The mountains and rivers are in the palm of your hand.'
上。曰恁么則迥超今古外。師曰。展縮在當人 問一毫未發時如何。師曰。海晏河清。曰發后如何。師曰。遍界無知己 問如何是和尚說法底口。師曰。放一線道 問抱璞投師。請師雕琢。師曰不雕琢。曰為甚麼不雕琢。師曰。弄巧翻成拙。
秀州資聖院盛勤禪師
僧問。如何是正法眼。師曰。山青水綠 問四威儀中。如何履踐。師曰。鷺鷥立雪。曰恁么則聞鐘持缽。日上欄干。師曰。魚躍千江水。龍騰萬里云。曰畢竟如何。師曰。山中逢猛虎。天下見文星 上堂。多生覺悟非千衲。一點分明不在燈。拈拄杖曰拄杖頭上祖師。燈籠腳下彌勒。須彌山腰鼓細。即不問你。作么生是分明一點。你若道得。無邊剎境總在你眉毛上。你若道不得。作么生過得羅剎橋。良久曰。水流千派月。山鎖一溪云。卓拄杖。下座。
潭州鹿苑圭禪師
桂州人。僧問。如何是道。師曰。吳頭楚尾。曰如何是道中人。師曰。騎馬踏鐙。不如步行 上堂。凡有因緣。須曉其宗。若曉其宗。無是無不是。用則波騰海沸。全真體以執行。體則鏡凈水沉。舉隨緣而會寂。且道。兜率天宮。幾人行幾人坐。若向這裡辯得緇素。許你諸人東西南北。如雲似鶴。於此不明。踏破草鞋。未有了日在。參。
西峰豁禪師法嗣
【現代漢語翻譯】 現代漢語譯本： 僧人問：『如果是這樣，那就迥然超越了古今之外了。』 禪師說：『伸展和收縮在於當人自己。』 問：『一毫未發的時候如何？』 禪師說：『海晏河清。』 問：『發后如何？』 禪師說：『遍界無知己。』 問：『如何是和尚說法的口？』 禪師說：『放一線道。』 問：『抱璞投師，請禪師雕琢。』 禪師說：『不雕琢。』 問：『為什麼不雕琢？』 禪師說：『弄巧翻成拙。』
秀州資聖院盛勤禪師
僧人問：『如何是正法眼？（觀察真理的眼睛）』 禪師說：『山青水綠。』 問：『在四威儀（行、住、坐、臥）中，如何履踐？』 禪師說：『鷺鷥立雪。』 問：『如果是這樣，那麼聞鐘持缽，日上欄干。』 禪師說：『魚躍千江水，龍騰萬里云。』 問：『到底如何？』 禪師說：『山中逢猛虎，天下見文星。』 上堂說法：『多生覺悟並非依靠千衲（指僧衣），一點分明不在於燈。』 拿起拄杖說：『拄杖頭上是祖師，燈籠腳下是彌勒（未來佛）。須彌山（佛教中的聖山）腰鼓細，我不問你。』 『怎麼是分明一點？你如果說得出，無邊剎境（無數的佛國）總在你眉毛上。你如果說不出，怎麼過得了羅剎橋（地獄之橋）？』 良久說：『水流千派月，山鎖一溪云。』 放下拄杖，下座。
潭州鹿苑圭禪師
桂州人。僧人問：『如何是道？』 禪師說：『吳頭楚尾。』 問：『如何是道中人？』 禪師說：『騎馬踏鐙，不如步行。』 上堂說法：『凡是有因緣，必須明白其宗。如果明白其宗，就沒有是與不是。用的時候波濤洶涌，充分展現真體的執行。體的時候像鏡子一樣乾淨，水一樣沉靜，舉動隨順因緣而會歸寂靜。』 『且說，兜率天宮（彌勒菩薩的居所），幾人行幾人坐？如果在這裡辨得清緇素（僧人和俗人），允許你們諸人東西南北，如雲似鶴。如果於此不明，踏破草鞋，也沒有了日子。』 參。
西峰豁禪師法嗣
【English Translation】 English version: A monk asked: 'If it is like this, then it transcends both past and present.' The Zen master said: 'Expansion and contraction depend on the person themselves.' Asked: 'What is it like when a single hair has not yet been released?' The Zen master said: 'The sea is calm and the river is clear.' Asked: 'What is it like after it is released?' The Zen master said: 'Throughout the world, there are no kindred spirits.' Asked: 'What is the mouth of the monk when expounding the Dharma?' The Zen master said: 'Release a single thread of the Way.' Asked: 'Offering uncut jade to the master, I ask the master to carve it.' The Zen master said: 'I will not carve it.' Asked: 'Why will you not carve it?' The Zen master said: 'Trying to be clever only results in clumsiness.'
Zen Master Shengqin of Zisheng Monastery in Xiuzhou
A monk asked: 'What is the Eye of the True Dharma? (the eye that observes the truth)' The Zen master said: 'Mountains are green, and water is blue.' Asked: 'Within the four dignities (walking, standing, sitting, lying down), how does one practice?' The Zen master said: 'A heron stands in the snow.' Asked: 'If it is like this, then one hears the bell and carries the bowl, and the sun rises over the railing.' The Zen master said: 'Fish leap in a thousand rivers, and dragons soar in ten thousand miles of clouds.' Asked: 'What is it ultimately like?' The Zen master said: 'In the mountains, one encounters fierce tigers; in the world, one sees literary stars.' Ascending the hall, he preached: 'Enlightenment in many lifetimes does not depend on a thousand kasayas (monk's robes), and a single point of clarity is not in the lamp.' Raising his staff, he said: 'On the head of the staff is the Patriarch, and at the foot of the lantern is Maitreya (the future Buddha). The waist of Mount Sumeru (the sacred mountain in Buddhism) is thin, I will not ask you.' 'What is the single point of clarity? If you can say it, the boundless Buddha-lands (countless Buddha-realms) are all on your eyebrows. If you cannot say it, how will you cross the Rakshasa Bridge (the bridge to hell)?' After a long silence, he said: 'Water flows in a thousand streams, reflecting the moon; mountains lock in a stream of clouds.' He put down his staff and descended from the seat.
Zen Master Gui of Luyuan Monastery in Tanzhou
A person from Guizhou. A monk asked: 'What is the Dao (the Way)?' The Zen master said: 'The head of Wu and the tail of Chu.' Asked: 'What is a person of the Dao?' The Zen master said: 'Riding a horse and stepping on the stirrups is not as good as walking.' Ascending the hall, he preached: 'Whenever there is a cause and condition, one must understand its principle. If one understands its principle, there is neither right nor wrong. When used, waves surge and the sea boils, fully displaying the operation of the true substance. When in substance, it is like a mirror, clean and water-like, still, actions follow conditions and return to stillness.' 'Furthermore, in the Tushita Heaven (the abode of Maitreya Bodhisattva), how many walk and how many sit? If you can distinguish between monks and laypeople here, I allow you all to go east, west, north, and south, like clouds and cranes. If you do not understand this, even if you wear out your straw sandals, there will be no day of understanding.' Participate.
Successor of Zen Master Huo of Xifeng
汀州南安巖自嚴禪師
泉州同安鄭氏子。年十一。依臥像寺契緣出家。十七受具遊方。至廬陵。謁西峰豁。依止五年。密契心印。辭去。抵武平南黃石巖。巖多蛇虎。師住。而蛇虎皆便令。四遠聞之。咸敬事之。后師以鄰僧亡。遵教茶毗。未聞官迕吏。遂白衣。適游南康盤古山。樂而棲息。三年竟成叢林。初西竺波利尊者曰。后當有白衣菩薩。來興此山。至是符應。有沙彌。無多聞性。而事師謹愿。師憐之。作偈使誦。久當聰明。偈曰。大智發於心。於心何處尋。成就一切義。無古亦無今。於是。世間文字語言。誦無所遺。示人多以偈。每書贈以之中四字于其後。莫有識其旨者。師驅妖杜怪。靈應頗多。具如本傳。宋太宗淳化辛卯正月初六日。集眾曰。吾此日生。今正是時。遂右脅而化。壽八十二。臘六十五。謚曰定光圓應禪師。
南嶽下十世上
洞山聰禪師法嗣
南康軍云居曉舞禪師
瑞州人。少年粗猛。忽悟浮幻。投師出家。乃修細行。參洞山。一日如武昌行乞。首謁劉公。公高行。為時所敬。意所與奪。莫不從之。師時年少不知其飽參。頗易之。公曰。老漢有一問。若相契即開疏。如不契即請還山。遂問。古鏡未磨時如何。師曰。黑似漆。公曰。磨后如何。師曰。照天照地。
【現代漢語翻譯】 現代漢語譯本 汀州南安巖自嚴禪師
自嚴禪師是泉州同安鄭氏之子。十一歲時，他依從臥像寺的契緣出家。十七歲受具足戒后開始遊歷四方。到達廬陵時，他拜見了西峰豁禪師，並在那裡依止了五年，秘密地領悟了心印。之後他告別西峰豁禪師，抵達武平南黃石巖。黃石巖有很多蛇和老虎，禪師在那裡居住，而蛇和老虎都順從聽命於他。四方的人們聽說了這件事，都非常尊敬他。後來，因為鄰寺的僧人去世，禪師遵照佛教的規矩火化了他，但沒有事先稟告官府，因此觸犯了官吏，於是他便以白衣的身份還俗了。他恰好遊歷到南康盤古山，喜歡那裡的環境，便在那裡居住下來。三年後，那裡竟然形成了一片叢林。當初西竺（古印度）的波利尊者曾說過，後來會有白衣菩薩來興盛這座山，到這時完全應驗了。有一個沙彌（小和尚），沒有多少學問，但是侍奉禪師非常恭敬勤勉。禪師憐憫他，作了一首偈語讓他誦讀，希望他長期誦讀後能夠變得聰明。偈語是：『大智發於心，於心何處尋？成就一切義，無古亦無今。』於是，世間的文字語言，沙彌誦讀後沒有遺漏。禪師開示教導人們大多用偈語，每次書寫贈送偈語時，總在偈語後面寫上『之中』四個字，沒有人知道其中的含義。禪師驅趕妖怪，阻止怪異的事情發生，有很多靈驗的事蹟，都詳細地記載在他的本傳中。宋太宗淳化辛卯年（991年）正月初六日，禪師召集眾人說：『我就是這天出生的，現在正是時候。』於是他右脅而臥圓寂了，享年八十二歲，僧臘六十五年。謚號為定光圓應禪師。
南嶽下十世
洞山聰禪師法嗣
南康軍云居曉舞禪師
曉舞禪師是瑞州人。少年時粗魯勇猛，忽然醒悟到世間一切都是虛幻不實的，於是投奔禪師出家，並且修行各種細微的戒行。他參訪洞山禪師。有一天，他像往常一樣到武昌去乞食，首先拜訪了劉公。劉公品行高尚，為當時的人們所敬重，他的意見和決定，沒有人不聽從。曉舞禪師當時年紀還小，不知道劉公已經是一位飽參的禪者，所以有些輕視他。劉公說：『老漢我有一個問題，如果能與你相契合，我就為你開示；如果不契合，就請你回到山裡去。』於是他問道：『古鏡未磨時如何？』曉舞禪師回答說：『黑似漆。』劉公說：『磨后如何？』曉舞禪師回答說：『照天照地。』
【English Translation】 English version Tingzhou Nan'an Rock Ziyan Chan Master
Chan Master Ziyan was the son of the Zheng family of Tongan, Quanzhou. At the age of eleven, he left home to become a monk under Qiyuan at Wo Xiang Temple. At seventeen, after receiving the full precepts, he began to travel. When he arrived at Luling, he visited Chan Master Xifeng Huo and stayed there for five years, secretly comprehending the mind-seal. After that, he bid farewell to Chan Master Xifeng Huo and arrived at Nan Huangshi Rock in Wuping. There were many snakes and tigers in Huangshi Rock, but the Chan Master lived there, and the snakes and tigers all obeyed him. People from all directions heard of this and respected him very much. Later, because a neighboring monk passed away, the Chan Master cremated him according to Buddhist rules, but without reporting to the government beforehand, thus offending the officials, so he returned to secular life as a layman. He happened to travel to Pangu Mountain in Nankang, liked the environment there, and settled there. Three years later, it actually formed a forest. Initially, Venerable Poluo (ancient India) of West India had said that later there would be a white-robed Bodhisattva to prosper this mountain, and at this time it was completely fulfilled. There was a Shami (novice monk) who did not have much learning, but served the Chan Master very respectfully and diligently. The Chan Master pitied him and wrote a verse for him to recite, hoping that he would become intelligent after reciting it for a long time. The verse is: 'Great wisdom arises from the mind, where to find it in the mind? Accomplishing all meanings, without past or present.' Therefore, the Shami did not miss any of the world's written languages after reciting them. The Chan Master mostly used verses to teach and guide people, and each time he wrote and gave verses, he always wrote the four characters 'zhi zhong' after the verses, and no one knew the meaning of them. The Chan Master drove away demons and prevented strange things from happening, and there were many miraculous deeds, which are recorded in detail in his biography. On the sixth day of the first month of the Xinyou year (991 AD) of the Chunhua reign of Emperor Taizong of the Song Dynasty, the Chan Master gathered the crowd and said: 'I was born on this day, and now is the time.' Then he passed away lying on his right side, at the age of eighty-two, with sixty-five years as a monk. His posthumous title was Chan Master Dingguang Yuanying.
Tenth Generation under Nanyue
Dongyang Cong Chan Master's Dharma Successor
Nankang Army Yunju Xiaowu Chan Master
Chan Master Xiaowu was from Ruizhou. He was rude and brave in his youth, but suddenly realized that everything in the world was illusory, so he went to the Chan Master to become a monk and practiced various subtle precepts. He visited Chan Master Dongshan. One day, as usual, he went to Wuchang to beg for food and first visited Liu Gong. Liu Gong had noble character and was respected by the people of the time. No one disobeyed his opinions and decisions. Chan Master Xiaowu was still young at the time and did not know that Liu Gong was already a well-versed Chan practitioner, so he somewhat looked down on him. Liu Gong said: 'I, the old man, have a question. If it is compatible with you, I will enlighten you; if it is not compatible, please return to the mountain.' So he asked: 'What is it like when the ancient mirror is not polished?' Chan Master Xiaowu replied: 'Black as lacquer.' Liu Gong said: 'What is it like after polishing?' Chan Master Xiaowu replied: 'Shining heaven and earth.'
公長揖曰。且請上人還山。拂袖入宅。師懡㦬即還洞山。山問其故。師具言其事。山曰。你問我。我與你道。師理前問。山曰。此去漢陽不遠。師進后語。山曰。黃鶴樓前鸚鵡洲。師于言下大悟。機鋒不可觸 住后。僧問。承師有言。不談元不談妙。去此二途。如何指示。師曰。蝦蟆趕鷂子。曰全因此問也。師曰。老鼠弄猢猻 上堂。唯一堅密身。一切塵中現。蝦蟆蚯蚓。各有窟穴。烏鵲鳩鴿。亦有窠巢。正當與么時。為甚麼人說法。良久曰。方以類聚。物以群分 上堂。三峽道無別。朝朝祇么說。僧繇會寫真。鎮府出鑌鐵 上堂。不長不短。不小不大。此個道理。是誰境界。咄 上堂。聞說佛法兩字。早是污我耳目。諸人未跨云居門。腳跟下好與三十棒。雖然如是。也是為眾竭力 上堂。舉夾山道。鬧市門頭。識取天子。百草頭上。薦取老僧。云居即不然。婦搖機軋軋。兒弄口㗻㗻 上堂。諸方有弄蛇頭。撥虎尾跳大海。劍刃里藏身。云居這裡。寒天熱水洗腳。夜間脫襪打睡。早朝旋打行纏。風吹籬倒。喚人夫劈篾縛起 翠巖真。常罵師說無事禪。石霜永。令人傳語曰。舜在洞山。悟古鏡因緣豈是說無事禪者。汝罵他自失一隻眼。師聞之。乃作頌曰。云居不會禪。洗腳上床眠。冬瓜直儱侗。瓠子曲彎彎。
潭
【現代漢語翻譯】 現代漢語譯本 公（指某位官員或長者）深深作揖說：『請上人（對僧人的尊稱）還是回山吧。』說完，拂袖走入宅內。師（指云居）感到慚愧，便返回洞山。洞山問他緣故，師詳細說了事情經過。洞山說：『你問我，我告訴你。』師重新提起之前的問題。洞山說：『此去漢陽不遠。』師進一步追問後面的話。洞山說：『黃鶴樓前鸚鵡洲。』師在這些話語中豁然大悟，認識到禪機鋒利不可觸碰。 住持后，有僧人問：『聽聞師父您說過，不談『元』（佛教中的本源、真如），不談『妙』（佛教的奧妙），去除這兩條途徑，如何指示（開示）呢？』師說：『蛤蟆趕鷂子。』僧人說：『完全是因為這個問題啊。』師說：『老鼠戲弄猢猻。』 上堂說法時，師說：『唯一堅密身（指佛的法身），在一切塵世中顯現。蛤蟆、蚯蚓，各有自己的洞穴；烏鴉、喜鵲、斑鳩、鴿子，也有自己的巢穴。正當這個時候，為甚麼人說法呢？』良久，師說：『方以類聚，物以群分。』 上堂說法時，師說：『三峽道路沒有分別，每天都這麼說。僧繇（張僧繇，南北朝時期梁朝畫家）會畫龍點睛，鎮府（地方政府）拿出精鐵。』 上堂說法時，師說：『不長不短，不小不大，這個道理，是誰的境界？』（大喝一聲） 上堂說法時，師說：『聽說『佛法』這兩個字，早已經玷污了我的耳目。諸位還沒有跨入云居的門檻，就應該在腳跟下打三十棒。雖然是這樣，我也是爲了大家竭盡全力。』 上堂說法時，師舉夾山（夾山善會禪師）的話說：『鬧市門頭，識取天子；百草頭上，薦取老僧。』云居我卻不是這樣，而是『婦搖機軋軋，兒弄口㗻㗻』（形容婦女紡織，兒童嬉戲的平常景象）。 上堂說法時，師說：『各處禪師有弄蛇頭、撥虎尾、跳大海、劍刃里藏身的本領。云居我這裡，寒天用熱水洗腳，夜間脫襪睡覺，早晨起來隨便打上行纏。風吹倒了籬笆，叫人劈篾條捆起來。』 翠巖真（翠巖令參禪師）常常罵師父（云居）說『無事禪』（指不務實際的禪法）。石霜永（石霜楚圓禪師）讓人傳話說：『舜在洞山（指洞山良價禪師），領悟古鏡因緣，難道是說無事禪的人嗎？你罵他，自己失去了一隻眼睛。』師（云居）聽了之後，作了一首頌：『云居不會禪，洗腳上床眠。冬瓜直儱侗，瓠子曲彎彎。』 潭（此處應為記錄者或地點，可能指潭州）
【English Translation】 English version The official (referring to an official or elder) bowed deeply and said, 'Please, Reverend, return to the mountain.' Then, he flicked his sleeves and entered his residence. The Master (referring to Yunju) felt ashamed and returned to Dongshan. Dongshan asked him the reason, and the Master explained the matter in detail. Dongshan said, 'You ask me, and I will tell you.' The Master repeated his previous question. Dongshan said, 'It is not far from here to Hanyang.' The Master pressed for the following words. Dongshan said, 'Parrot Isle is in front of Yellow Crane Tower.' The Master had a sudden enlightenment from these words, realizing that the sharpness of Zen is not to be touched. After becoming the abbot, a monk asked, 'I have heard you say, Master, that you do not speak of 'Yuan' (the origin, suchness in Buddhism), nor do you speak of 'Miao' (the subtlety of Buddhism). If these two paths are removed, how do you instruct (enlighten) us?' The Master said, 'A toad chases a hawk.' The monk said, 'It is entirely because of this question.' The Master said, 'A mouse plays with a monkey.' During an Dharma talk, the Master said, 'The one solid and firm body (referring to the Dharma body of the Buddha) manifests in all the dust of the world. Toads and earthworms each have their own burrows; crows, magpies, turtledoves, and pigeons also have their own nests. At this very moment, for whom are we speaking the Dharma?' After a long pause, the Master said, 'Things of a kind come together; people are divided into groups.' During an Dharma talk, the Master said, 'The Three Gorges road is no different; we say this every day. Sengyou (Zhang Sengyou, a painter of the Liang Dynasty during the Southern and Northern Dynasties) knew how to paint dragons to life, and the local government brought out fine iron.' During an Dharma talk, the Master said, 'Neither long nor short, neither small nor large, whose realm is this principle?' (He shouts loudly) During an Dharma talk, the Master said, 'Hearing the two words 'Buddha Dharma' has already defiled my ears and eyes. Before you all cross the threshold of Yunju, you should be given thirty blows under your feet. Even so, I am still doing my best for everyone.' During an Dharma talk, the Master quoted the words of Jiashan (Zen Master Jiashan Shanhui): 'At the gate of the bustling market, recognize the Son of Heaven; on top of the hundred grasses, recommend the old monk.' Yunju is not like that. Instead, 'The woman shakes the loom with a clatter, and the child plays with his mouth.' (Describing the ordinary scene of women weaving and children playing). During an Dharma talk, the Master said, 'Zen masters everywhere have the ability to play with snake heads, poke tiger tails, jump into the ocean, and hide in the blades of swords. Here at Yunju, I wash my feet with hot water in the cold weather, take off my socks to sleep at night, and casually put on leggings in the morning. When the wind blows down the fence, I call someone to split bamboo strips and tie it up.' Cuiyan Zhen (Zen Master Cuiyan Lingcan) often scolded the Master (Yunju) for 'doing nothing Zen' (referring to impractical Zen practice). Shishuang Yong (Zen Master Shishuang Chuyuan) had someone convey the message: 'Shun was at Dongshan (referring to Zen Master Dongshan Liangjie), comprehending the ancient mirror cause and condition. Is he someone who speaks of doing nothing Zen? You scold him, and you lose one of your own eyes.' After hearing this, the Master (Yunju) composed a verse: 'Yunju does not know Zen, washes his feet and goes to bed. The winter melon is straight and dull, the bottle gourd is curved and bent.' Tan (This should be the recorder or location, possibly referring to Tanzhou).
州大溈懷宥禪師
僧問。人將語試。金將火試。未審衲僧將甚麼試。師曰。拄杖子。曰畢竟如何。師曰。退後著。僧應諾。師便打曰。教休不肯休。直待雨淋頭。
杭州佛日契嵩禪師
藤州鐔津李氏子。七歲出家。十三得度十九遊方。遍參知識。得法于洞山。師夜則頂戴觀音像。而誦其號。必滿十萬乃寢。以為常。自是世間經書章句。不學而能。作原教論十餘萬言。明儒釋之道一貫。以抗宗韓排佛之說。讀之者畏服。后居永安蘭若。著禪門定祖圖。傳法正宗記。輔教編。上進宋仁宗。皇帝覽之加嘆。付傳法院。編次入藏。下詔褒寵。賜號明教。宰相韓琦。大參歐陽修。皆延見而尊禮之。洎東還。神宗熙寧辛亥六月四日。晨興寫偈曰。后夜月初明。吾今喜獨行。不學大梅老。貪隨鼯鼠聲。至中夜而化。阇維。不壞者五。曰頂。曰耳。曰舌。曰童真。曰數珠。其頂骨出舍利。紅白晶潔。道俗合諸不壞。葬于故居永安之左。后住凈慈北澗居簡。嘗著五種不壞贊。師有文集二十卷。目曰鐔津。盛行於世。壽六十有六臘五十有三。
洪州太守許式
參洞山。得正法眼。一日與泐潭澄上藍溥坐次。潭問。聞郎中道。夜坐連雲石。春栽帶雨松。當時答洞山甚麼話。公曰。今日放衙早。潭曰。聞答泗州
大聖在揚州出現底。是否。公曰。別點茶來。潭曰。名不虛傳。公曰。和尚早晚回山。潭曰。今日被上藍覷破。藍便喝。潭曰。須是你始得。公曰。不奈船何。打破戽斗 公入上藍僧堂。問首座年多少。曰六十八。公曰。僧臘多少。曰四十七夏。公曰。聖僧得幾夏。曰與虛空齊受戒。公拍板頭曰。下官吃飯。不似首座吃鹽多。
泐潭澄禪師法嗣
明州育王山懷璉大覺禪師
漳州龍溪陳氏子。誕生之夕。夢僧伽降室。因字泗州。既有異兆。僉知祥應。齠齔出家。丱角圓頂。篤志道學。寢食無廢。一日洗面。潑水于地。微有省發。即慕參尋。遠造泐潭法席。投機印可。師事之十餘年。去游廬山。掌記于圓通訥所。宋皇祐中。仁廟有詔。住凈因禪院。召對化成殿。問佛法大意。奏對稱旨。賜號大覺禪師。后遣中使問曰。才去豎拂人立難當。師即以頌回進曰。有節非千竹。三星偃月宮。一人居日下。弗與眾人同。帝覽大悅。又詔入對便殿。賜羅扇一把。題元寂頌于其上。與師問答詩頌。書以賜之。凡十有七篇。至和中乞歸老山中。乃進頌曰。六載皇都唱祖機。兩曾金殿奉天威。青山隱去欣何得。滿篋唯將御頌歸。帝和頌不允。仍宣諭曰。山即如如。體也將安歸乎。再住京國。且興佛法。師再進頌謝曰。中使
【現代漢語翻譯】 現代漢語譯本： 大覺禪師在揚州出現過嗎？是否如此？長官說：『再來點茶。』 泐潭澄禪師說：『真是名不虛傳。』 長官說：『和尚早晚要回山嗎？』 泐潭澄禪師說：『今天被上藍寺的和尚看破了。』 上藍寺的和尚便大喝一聲。泐潭澄禪師說：『必須是你才行。』 長官說：『拿這條船怎麼辦呢？』（說完）打破了戽斗。 長官進入上藍寺的僧堂，問首座（寺院中職位名）年齡多少。首座說：『六十八歲。』 長官說：『僧臘（出家受戒后的年數）多少？』 首座說：『四十七年。』 長官說：『聖僧（對有德行的僧人的尊稱）得了幾年？』 首座說：『與虛空一樣同時受戒。』 長官拍著板頭說：『下官（古代官員的自稱）吃飯，不如首座吃的鹽多。』
泐潭澄禪師的法嗣
明州育王山懷璉大覺禪師
漳州龍溪人陳氏之子。出生當晚，夢見僧伽（僧侶的通稱）降臨房間。因此取字泗州。既然有奇異的徵兆，大家都知道是吉祥的應驗。年幼時就出家，少年時就剃度。專心致志于道學，睡覺吃飯都不敢懈怠。一天洗臉，把水潑在地上，稍微有所領悟。於是仰慕參訪，遠道拜訪泐潭澄禪師的法席，得到他的認可。侍奉他十餘年，之後去游廬山，在圓通訥禪師那裡擔任掌記。宋皇祐年間（1049-1054），仁宗皇帝下詔，讓他住持凈因禪院，召見於化成殿，詢問佛法大意。他的奏對符合皇帝的心意，被賜予『大覺禪師』的稱號。後來派遣中使（皇帝的使者）問道：『剛放下拂塵的人，氣勢難以抵擋。』 大覺禪師就作頌回進說：『有節並非千竿竹，三星高照偃月宮。一人端居於日下，他的德行與眾人不同。』 皇帝看了非常高興。又下詔入對便殿，賜予羅扇一把，在上面題寫了元寂頌，並與大覺禪師問答詩頌，書寫后賜予他，共有十七篇。至和年間（1054-1056）請求告老還山，於是進頌說：『六年皇都宣揚祖師禪機，兩次在金殿侍奉天威。青山隱居欣喜得到了什麼？滿箱唯有皇帝御賜的詩頌歸來。』 皇帝和頌不答應，仍然宣諭說：『山即是如如不動之體，你將安歸何處呢？再次住在京城，繼續弘揚佛法。』 大覺禪師再次進頌謝恩說：『中使（皇帝的使者）』
【English Translation】 English version: Did Great Master appear in Yangzhou? Is that so? The official said, 'Bring more tea.' Chan Master Letan Cheng said, 'The reputation is indeed well-deserved.' The official said, 'Will the monk return to the mountain sooner or later?' Chan Master Letan Cheng said, 'Today, I was seen through by the monks of Shanglan Temple.' The monk of Shanglan Temple then shouted loudly. Chan Master Letan Cheng said, 'It must be you.' The official said, 'What to do with this boat?' (After saying that) he broke the water bailer. The official entered the monks' hall of Shanglan Temple and asked the chief seat (a position in the temple) how old he was. The chief seat said, 'Sixty-eight years old.' The official said, 'How many years of monastic life (years after ordination)?' The chief seat said, 'Forty-seven years.' The official said, 'How many years has the Holy Monk (a respectful term for virtuous monks) attained?' The chief seat said, 'Ordained at the same time as the void.' The official patted the head of the board and said, 'This official (a self-reference used by officials in ancient times) eats rice, not as much salt as the chief seat eats.'
Dharma heir of Chan Master Letan Cheng
Chan Master Huailian Dajue of Mount Yuwang in Mingzhou
Chen's son from Longxi, Zhangzhou. On the night of his birth, he dreamed of Sangha (a general term for monks) descending into the room. Therefore, he was named Sizhou. Since there were strange omens, everyone knew it was an auspicious response. He became a monk at a young age and was tonsured as a teenager. He was devoted to the study of the Way, and did not dare to slack off in sleeping or eating. One day, while washing his face, he splashed water on the ground and had a slight realization. So he admired and sought out, and visited the Dharma seat of Chan Master Letan Cheng from afar, and was approved by him. He served him for more than ten years, and then went to Mount Lu, where he served as a recorder for Chan Master Yuantong Ne. During the Huangyou period of the Song Dynasty (1049-1054), Emperor Renzong issued an edict ordering him to reside in Jingyin Chan Monastery, summoned him to the Huacheng Hall, and asked about the main idea of Buddhism. His response pleased the emperor, and he was given the title 'Chan Master Dajue'. Later, he sent an envoy (the emperor's messenger) to ask: 'The person who has just put down the whisk is difficult to resist.' Chan Master Dajue then composed a verse and presented it, saying: 'With joints, it is not a thousand bamboos, three stars shine on the crescent palace. One person sits upright under the sun, his virtue is different from others.' The emperor was very happy to see it. He also issued an edict to enter the side hall, and bestowed a silk fan with a Yuanji verse inscribed on it, and wrote poems and verses in response to Chan Master Dajue, which were written and bestowed to him, totaling seventeen pieces. During the Zhihe period (1054-1056), he requested to retire to the mountains, so he presented a verse saying: 'For six years, I have been propagating the Zen of the Patriarch in the imperial capital, and twice I have served the heavenly majesty in the golden palace. What joy have I gained from retiring to the green mountains? Only the imperial poems bestowed by the emperor are brought back in the full box.' The emperor did not agree with the verse, and still proclaimed: 'The mountain is the unchanging essence, where will you return to? Reside in the capital again and continue to promote Buddhism.' Chan Master Dajue again presented a verse to thank the emperor, saying: 'The envoy (the emperor's messenger)'
宣傳出禁圍。再令臣住此禪扉。青山未許藏千拙。白髮將何補萬幾。霄露恩輝方湛湛。林泉情味苦依依。堯仁況是如天闊。應任孤雲自在飛。既而遣使。賜龍腦缽。師謝恩罷。捧缽曰。吾法以壞色衣。以瓦鐵食。此缽非法。遂焚之。中使回奏。上加嘆不已。治平中。上疏丐歸。仍進頌曰。千簇雲山萬壑流。閑身歸老此峰頭。餘生愿祝無疆壽。一炷清香滿石樓。英廟依所乞。賜手詔曰。大覺禪師懷璉。受先帝聖眷。累錫宸章。屢貢誠懇。乞歸林下。今從所請。俾遂閑心。凡經過小可庵院。任性住持。或十方禪林。不得抑逼堅請。師既渡江。少留金山西湖。四明郡守。以育王虛席迎致。九峰韶公。作疏勸請。四明之人。相與出力建大閣。藏所賜詩頌。榜之曰。宸奎翰林。蘇公軾。知杭時。以書問師曰。承要作宸奎閣碑。謹已撰成。衰朽廢學。不知堪上石否。見參寥說禪。師出京日。英廟賜手詔。其略云。任性住持者。不知果有否。如有。切請錄示全文。欲添入此一節。師終藏而不出。逮委順后。獲于篋笥 開堂日。僧問。諸佛出世。利濟群生。猊座師登。將何拯濟。師曰。山高水闊。曰華髮無根樹。魚跳萬仞峰。師曰。新羅國里。曰慈舟不棹清波上。劍峽徒勞放木鵝。師曰。脫卻衣裳臥荊棘。曰人將語試。師曰。慣得其便
{ "translations": [ "現代漢語譯本：", "宣傳禁絕狩獵的範圍。又讓臣居住在這禪房裡。青青山林或許不允許我這平庸之人藏身，（而我這）白髮蒼蒼之身又將如何彌補治理國家的種種事務呢？皇恩浩蕩如甘露般潤澤，隱居山林的情趣卻令人依依不捨。皇上的仁德如天般廣闊，應該允許我這孤雲自在地飛翔。", "不久，皇帝派遣使者，賜予龍腦缽（一種珍貴的缽）。懷璉禪師謝恩完畢，捧著缽說：『我的佛法提倡穿破舊的衣服，用瓦器鐵器吃飯。這缽不符合佛法。』於是焚燒了它。使者回去稟報，皇帝更加感嘆不已。治平年間（1064-1067年），懷璉禪師上疏請求告老還鄉，並進獻頌詞說：『千山萬壑雲霧繚繞，我這閑散之身歸老於此山峰。愿用餘生祝願皇上萬壽無疆，一炷清香飄滿石樓。』", "英宗皇帝批準了他的請求，並賜予手詔說：『大覺禪師懷璉，受到先帝的恩寵，多次賞賜御筆書寫的文章，屢次進獻誠懇的請求，乞求歸隱山林。現在準許他的請求，讓他遂其閒適之心。凡是經過小庵小寺，可以隨意居住主持。或者各地的禪林，不得強迫挽留。』懷璉禪師渡江后，稍作停留于金山、西湖。四明郡的郡守，想請他去住持空缺的育王寺。九峰的韶公，寫疏勸請。四明地方的人們，共同出資建造大閣，收藏皇帝所賜的詩頌，題名為『宸奎翰林』。", "蘇軾任杭州知州時，寫信問懷璉禪師說：『承蒙您要我作宸奎閣的碑文，我已經寫好了。我年老體衰，學問荒廢，不知道是否可以刻在石頭上。』參寥說起禪師離開京城時，英宗皇帝賜予手詔，其中大意是：『可以隨意居住主持』，不知道是否真有此事。如果有，懇請抄錄全文，我想添入碑文中。懷璉禪師始終藏著不拿出來，直到圓寂后，才在箱子里找到。", "開堂之日，僧人問：『諸佛出世，是爲了利益救濟眾生，（今天）禪師您登上法座，將如何拯救濟度（我們）呢？』懷璉禪師說：『山高水闊。』僧人說：『華髮沒有根的樹，魚跳上萬仞高的山峰。』禪師說：『新羅國里。』僧人說：『慈悲之舟不在清波上劃動，劍門峽白白地浪費了放木鵝（的功夫）。』禪師說：『脫掉衣裳臥在荊棘叢中。』僧人說：『人們將用言語來試探（禪師您）。』禪師說：『習慣了這樣。』", "english_translations": [ "English version:", "Proclaim the prohibition of hunting within the designated area. Furthermore, allow this subject to reside in this Zen monastery. The green mountains may not permit a mediocre person like me to hide, and how shall this white-haired body compensate for the myriad affairs of governing the nation? The Emperor's grace is as abundant as the dew, yet the sentiments of seclusion in the forests and springs are hard to relinquish. The Emperor's benevolence is as vast as the heavens, and should allow this solitary cloud to fly freely.", "Soon after, the Emperor dispatched an envoy, bestowing a dragon-brain bowl (a precious bowl). Chan Master Huailian, after expressing his gratitude, held the bowl and said, 'My Dharma advocates wearing worn-out clothes and eating with earthenware and iron utensils. This bowl is not in accordance with the Dharma.' Thereupon, he burned it. The envoy returned to report, and the Emperor sighed with even greater admiration. During the Zhiping era (1064-1067), Chan Master Huailian submitted a memorial requesting to retire to his hometown, and presented a eulogy saying, 'Thousands of mountains and valleys are shrouded in clouds and mist, this idle body of mine returns to grow old on this mountain peak. I wish to use my remaining years to pray for the Emperor's boundless longevity, a stick of clear incense fills the stone building.'", "Emperor Yingzong approved his request and bestowed a handwritten edict saying, 'Chan Master Huailian of Great Enlightenment, has received the favor of the late Emperor, has been repeatedly granted imperial writings, and has repeatedly presented sincere requests, begging to return to seclusion in the mountains and forests. Now, his request is granted, allowing him to fulfill his desire for leisure. Whenever he passes by small monasteries and temples, he may reside and preside over them at will. Or in the Zen forests of various places, he must not be forced to stay against his will.' After crossing the river, Chan Master Huailian stayed briefly at Jinshan and West Lake. The prefect of Siming Prefecture wanted to invite him to preside over the vacant position at Yuwang Temple. Abbot Shao of Jiufeng wrote a memorial urging him to accept. The people of Siming jointly contributed to build a large pavilion to store the poems and eulogies bestowed by the Emperor, and named it 'Chen Kui Hanlin'.", "When Su Shi was the prefect of Hangzhou, he wrote a letter to Chan Master Huailian saying, 'I have been entrusted with writing the inscription for the Chen Kui Pavilion, and I have already completed it. I am old and frail, and my learning has declined, I do not know if it is suitable to be engraved on stone.' Canliao mentioned that when the Chan Master left the capital, Emperor Yingzong bestowed a handwritten edict, the gist of which was: 'You may reside and preside over at will,' I do not know if this is true. If so, please transcribe the entire text, I would like to add it to the inscription. Chan Master Huailian always kept it hidden and did not show it, until after his passing, it was found in his chest.", "On the day of the opening ceremony, a monk asked, 'The Buddhas appear in the world to benefit and save all beings, (today) you, Chan Master, ascend the Dharma seat, how will you save and deliver (us)?' Chan Master Huailian said, 'The mountains are high and the waters are wide.' The monk said, 'White hair is a tree without roots, fish jump onto ten-thousand-foot-high peaks.' The Chan Master said, 'In the country of Silla.' The monk said, 'The boat of compassion does not row on the clear waves, the Sword Gate Gorge wastes the effort of releasing wooden geese (in vain).' The Chan Master said, 'Take off your clothes and lie in the thorns.' The monk said, 'People will use words to test (you, Chan Master).' The Chan Master said, 'I am used to it.'" ] }
。僧拊掌。師曰。更𨁝跳。問聖君御頌親頒賜。和尚將何報此恩。師曰。兩手拓地。曰恁么則一人有慶。兆民賴之。師曰。半尋拄杖攪黃河。問櫓棹不停時如何。師曰。清波箭急。曰恁么則移舟諳水勢。舉棹別波瀾。師曰。濟水過新羅。曰古佛位中留不住。夜來依舊宿蘆花。師曰。兒童不識十字街。問坐斷毗盧頂。不稟釋迦文。猶未是學人行業。如何是學人行業。師曰。斫額望明月。僧以手便拂。師曰。作甚麼。僧茫然。師曰。賺卻一船人。乃曰。若論佛法兩字。是加增之辭。廉纖之說。諸人向這裡承當得。儘是二頭三首。譬如金屑雖貴。眼裡著不得。若是本分衲僧。才聞舉著。一擺擺斷。不受纖塵。獨脫自在。最為親的。然後便能在天。同天在人同人。在僧同僧。在俗同俗。在凡同凡。在聖同聖。一切處出沒自在。並拘檢他不得。名邈他不得。何也。為渠能建立一切法故。一切法要且不是渠。渠既無背面。第一不用妄與安排。但知十二時中。平常飲啄。快樂無憂。祗此相期更無別事。所以古人云。放曠長如癡兀人。他家自有通人愛 上堂。文殊寶劍。得者為尊。乃拈拄杖曰。凈因今日恁么直得千聖路絕。雖然如是。猶是矛盾相攻。不犯鋒铓。如何運用。良久曰。野蒿自發空臨水。江燕初歸不見人 上堂。太陽東昇。
爍破大千之暗。諸人若向明中立。猶是影響相馳。若向暗中立。也是藏頭露影漢。到這裡作么生吐露。良久曰。逢人祇可三分語。未可全拋一片心 上堂。世法裡面。迷卻多少人。佛法裡面。醉卻多少人。祇如不迷不醉。是甚麼人分上事 上堂。言鋒才擊。義海交深。若用徑截一路。各請歸堂 上堂。應物現形。如水中月。遂拈起拄杖曰。這個不是物。即今現形也。且道。月在甚麼處。良久曰。長空有路還須透。潭底無蹤不用尋。擊香臺。下座 上堂。白日東上。白日西落。急如投壺閃。寥廓神龍。一舉透無邊纖鱗。猶向泥中躍靈。𦦨中休湊洎。三歲孩童髽四角。參 上堂良久。舉起拳頭曰。握拳則五嶽倒卓。展手則五指參差。有時把定佛祖關。有時拓開千聖宅。今日這裡相呈。且道。作何使用。拍禪床曰。向下文長。付在來日。師年八十二。無疾而化。
臨安府靈隱云知慈覺禪師
僧問。一佛出世。各坐一華。和尚出世。有何祥瑞。師曰。白雲橫谷口。曰光前絕後去也。師曰。錯曰大眾證明。學人禮謝。師曰。點 問如何是道。師曰。甚麼道。曰大道。師曰。欲行千里。一步為初。曰如何是道中人。師曰。西天駐泊此地都監。僧禮拜。師曰。吽吽 上堂。日月雲霞為天標。山川草木為地標。招賢納士為
【現代漢語翻譯】 現代漢語譯本： 打破大千世界的黑暗。如果各位向光明中站立，仍然是受外在影響而心神不寧。如果向黑暗中站立，也是藏頭露尾之輩。到這裡該如何表達呢？（停頓很久說）與人相處只能說三分話，不可全盤托出真心。上堂說法。世俗的法迷惑了多少人，佛法也讓多少人沉醉。像這樣不迷惑不沉醉，是屬於什麼人的事呢？上堂說法。言語交鋒犀利，義理深邃如海。如果使用最直接的方法，請各自回禪堂。上堂說法。應物而顯現形態，如同水中的月亮。於是拿起拄杖說：『這個不是物，現在顯現了形態。』那麼，月亮在什麼地方呢？（停頓很久說）廣闊的天空有路還需穿透，潭底沒有軌跡不用尋找。（敲擊禪床）下座。上堂說法。太陽從東方升起，太陽從西方落下，時間飛逝如投壺之箭。寥廓的神龍，一舉就能穿透無邊的細小鱗片。仍然在泥中跳躍，在籬笆中湊合。三歲孩童梳著四個角的小辮。參！上堂說法，停頓很久。舉起拳頭說：『握緊拳頭，五嶽（指東嶽泰山、西嶽華山、南嶽衡山、北嶽恒山、中嶽嵩山）都倒立；張開手掌，五指參差不齊。有時把守佛祖的關隘，有時開拓千聖的宅邸。』今天在這裡展示，那麼，該如何使用呢？（拍禪床說）向下還有很長的文章，留待來日再說。禪師八十二歲，無疾而終。
臨安府靈隱云知慈覺禪師
有僧人問：『一佛出世，各自坐於一朵蓮花上，和尚您出世，有什麼祥瑞之兆？』禪師說：『白雲橫亙在山谷口。』僧人說：『日光超越前人，也超越後人。』禪師說：『你說錯了。』僧人說：『大眾可以作證。』僧人行禮感謝。禪師說：『點。』問：『什麼是道？』禪師說：『什麼道？』僧人說：『大道。』禪師說：『要走千里路，第一步是開始。』僧人說：『什麼是得道之人？』禪師說：『西天（指印度）駐紮在此地的都監。』僧人禮拜。禪師說：『吽吽。』上堂說法。日月雲霞是天的標誌，山川草木是地的標誌，招賢納士是
【English Translation】 English version: Shattering the darkness of the great chiliocosm. If you stand in the light, you are still chasing after shadows. If you stand in the darkness, you are also one who hides the head and reveals the tail. What expression can be given here? (After a long pause) Only speak three parts of your mind to others; do not reveal your whole heart. Ascending the hall. Worldly dharmas delude so many people; Buddhist dharmas intoxicate so many people. What is it that belongs to those who are neither deluded nor intoxicated? Ascending the hall. When the sharpness of words clashes, the sea of meaning deepens. If using the direct path, please return to your halls. Ascending the hall. Responding to things and manifesting forms, like the moon in the water. Then, picking up the staff, he said: 'This is not a thing, yet it manifests form now.' Then, where is the moon? (After a long pause) The vast sky has a road that still needs to be traversed; there is no trace at the bottom of the pond, so there is no need to search. (Strikes the incense table) Descends from the seat. Ascending the hall. The white sun rises in the east, the white sun sets in the west, as swift as a throwing arrow. The vast and majestic dragon, with one move, penetrates the boundless tiny scales. Still leaping in the mud, gathering in the fence. A three-year-old child with four tufts of hair. Investigate! Ascending the hall, after a long pause. Raising his fist, he said: 'When the fist is clenched, the Five Peaks (Mount Tai, Mount Hua, Mount Heng in the South, Mount Heng in the North, and Mount Song) are inverted; when the hand is opened, the five fingers are uneven. Sometimes holding the pass of the Buddhas and Patriarchs, sometimes opening up the dwellings of the thousand sages.' Presenting this here today, then, how should it be used? (Striking the Zen bed) The text below is long; it will be left for another day. The master was eighty-two years old and passed away without illness.
Chan Master Cijue Yunzhi of Lingyin Temple in Lin'an Prefecture
A monk asked: 'When a Buddha appears in the world, each sits on a lotus flower. When the abbot appears in the world, what auspicious signs are there?' The master said: 'White clouds lie across the mouth of the valley.' The monk said: 'The sunlight surpasses those before and after.' The master said: 'You are wrong.' The monk said: 'The assembly can bear witness.' The monk bowed in gratitude. The master said: 'Dot.' Asked: 'What is the Dao?' The master said: 'What Dao?' The monk said: 'The Great Dao.' The master said: 'To travel a thousand miles, the first step is the beginning.' The monk said: 'What is a person of the Dao?' The master said: 'The commander stationed here from the Western Heaven (India).' The monk bowed. The master said: 'Hum Hum.' Ascending the hall. The sun, moon, clouds, and mist are the signs of the sky; the mountains, rivers, grass, and trees are the signs of the earth; recruiting talents is
德標。閑居趣妙為道標。拈拄杖曰。且道這個是甚麼標。會么拈起則有文有彩。放下則糲糲磕。磕直得不拈不放。又作么生。良久曰。扶過斷橋水。伴歸無月村。卓一下。下座 上堂。秋風起庭梧墜。衲子紛紛看祥瑞。張三李四賣囂虛。拾得寒山爭賤貴。覿面相逢。更無難易。四衢道中。棚欄瓦市。逼塞虛空。普天匝地。任是臨濟赤肉團上。雪峰南山鱉鼻。玄沙見虎。俱胝舉指。一時拈來。當面佈施。更若擬議。千山萬水。復曰。過。
婺州承天惟簡禪師
僧問。佛與眾生。是一是二。師曰。花開滿樹紅。花落萬枝空。曰畢竟是一是二。師曰。唯餘一朵在。明日恐隨風 問如何是吹毛劍。師曰。星多不當月。曰用者如何。師曰。落曰落後如何。師曰。觀世音菩薩 問如何是和尚家風。師曰。理長即就曰。如何領會。師曰。繪雉不成雞 問開口即失。閉口即喪。未審。如何說。師曰。舌頭無骨。僧曰。不會。師曰。對牛彈琴 上堂。夫遮那之境界。眾妙之元門。知識說之而莫窮。善財酌之而不竭。文殊體之而寂寂。普賢證之以重重。若也隨其法性。如雲收碧漢本無一物。若也隨其智用。如花開春谷。應用無邊。雖說遍恒沙。乃同遵一道。且問。諸人作么生是一道。良久曰。白雲斷處見明月。黃葉落時聞搗衣
【現代漢語翻譯】 現代漢語譯本： 德標（Débiao）。閑居的趣味和玄妙是道的標的。拿起拄杖說：『且說這個是什麼標的？』會嗎？拈起來則有文采，放下去則粗礪磕碰，磕碰得不拈不放，又該怎麼辦？良久說：『扶過斷橋的水，伴隨回到沒有月亮的村莊。』卓[zhuó]（放下）一下。下座。 上堂。秋風吹起，庭院裡的梧桐樹葉墜落，僧人們紛紛觀看，認為是祥瑞。張三李四賣弄喧囂虛假，拾得（Shí Dé）寒山（Hán Shān）爭奪低賤昂貴。面對面相逢，更沒有難易。四通八達的道路中，棚欄瓦市，逼塞虛空，普天匝地。任憑是臨濟（Línjì）赤肉團上，雪峰（Xuěfēng）南山（Nánshān）的鱉鼻，玄沙（Xuánshā）見虎，俱胝（Jùzhī）舉指，一時都拿來，當面佈施。更若要擬議，就隔著千山萬水。』又說：『過。』
婺州（Wùzhōu）承天（Chéngtiān）惟簡（Wéijiǎn）禪師： 僧人問：『佛與眾生，是一還是二？』師父說：『花開滿樹紅，花落萬枝空。』（僧人）說：『畢竟是一還是二？』師父說：『唯餘一朵在，明日恐隨風。』問：『如何是吹毛劍？』師父說：『星多不當月。』（僧人）說：『用者如何？』師父說：『落日落後如何？』師父說：『觀世音菩薩（Guānshìyīn Púsà）。』問：『如何是和尚家風？』師父說：『理長即就。』（僧人）說：『如何領會？』師父說：『繪雉不成雞。』問：『開口即失，閉口即喪，不知道該如何說？』師父說：『舌頭無骨。』（僧人）說：『不會。』師父說：『對牛彈琴。』 上堂。夫遮那（zhē nà，毗盧遮那佛的簡稱）的境界，眾妙的元門，知識說它而不能窮盡，善財（Shàncái）取用它而不會枯竭，文殊（Wénshū）體會它而寂靜無聲，普賢（Pǔxián）證悟它而重重無盡。如果順應它的法性，就像雲收霧散，碧空萬里，本來就沒有一物。如果順應它的智用，就像鮮花盛開在春天的山谷，應用無邊。即使說遍恒河沙數，也同樣遵循一道。且問，各位，什麼是這一道？』良久說：『白雲斷處見明月，黃葉落時聞搗衣。』
【English Translation】 English version: Débiāo. The pleasure and mystery of living in seclusion are the standard of the Dao. Picking up the staff, he said, 'Tell me, what is this standard?' Do you understand? Picking it up, it has elegance; putting it down, it's rough and jarring. Jarring to the point of neither picking it up nor putting it down, then what to do? After a long pause, he said, 'Supporting across the broken bridge water, accompanying back to the moonless village.' He struck it once. Descended from the seat. Ascending the hall. The autumn wind rises, the leaves of the phoenix tree in the courtyard fall, the monks watch one after another, considering it an auspicious sign. Zhang San and Li Si flaunt their noisy falsehoods, Shide and Hanshan compete for the cheap and expensive. Meeting face to face, there is no difficulty or ease. In the crossroads, the market stalls and tile shops, crowding the void, filling the entire world. Let it be Linji's mass of red flesh, Xuefeng Nanshan's turtle nose, Xuansha seeing the tiger, Juzhi raising his finger, all taken at once, given as alms face to face. If there is further deliberation, it is separated by thousands of mountains and rivers.' Then he said, 'Pass.'
Chan Master Weijian of Chengtian Monastery in Wuzhou: A monk asked, 'Are the Buddha and sentient beings one or two?' The master said, 'Flowers bloom red on the whole tree, flowers fall and ten thousand branches are empty.' (The monk) said, 'Ultimately, are they one or two?' The master said, 'Only one flower remains, tomorrow it may follow the wind.' Asked, 'What is the hair-splitting sword?' The master said, 'Many stars are not as good as the moon.' (The monk) said, 'How about the user?' The master said, 'What about after the setting sun?' The master said, 'Guanshiyin Bodhisattva (Avalokiteśvara).' Asked, 'What is the family style of the abbot?' The master said, 'Reason prevails.' (The monk) said, 'How to understand?' The master said, 'Drawing a pheasant does not make a chicken.' Asked, 'Opening the mouth is loss, closing the mouth is ruin, I don't know how to speak?' The master said, 'The tongue has no bones.' (The monk) said, 'I don't understand.' The master said, 'Playing the lute to a cow.' Ascending the hall. The realm of Vairocana (zhē nà, short for Vairocana Buddha), the origin of all mysteries, knowledge speaks of it but cannot exhaust it, Shancai (Sudhana) draws from it and it does not run dry, Manjushri (Mañjuśrī) embodies it and is silent, Samantabhadra (Samantabhadra) realizes it and it is endlessly layered. If following its Dharma nature, it is like the clouds clearing and the blue sky appearing, originally there is not a single thing. If following its wisdom and use, it is like flowers blooming in the spring valley, application is boundless. Even if speaking throughout countless kalpas, it still follows the same path. And ask, everyone, what is this path?' After a long pause, he said, 'Where the white clouds break, the bright moon is seen; when the yellow leaves fall, the sound of pounding clothes is heard.'
。參 上堂。莫離蓋纏。莫求佛祖。去此二途。以何依怙。江淹夢筆。天龍見虎。古老相傳。月不跨五 上堂。一刀兩段。埋沒宗風。師子翻身。拖泥帶水。直饒坐斷十方。不通凡聖。腳跟下好與三十 上堂。拈一放一。妙用縱橫。去解除元。收凡破聖。若望本分草料。大似磨磚作鏡。衲僧家合作磨生。良久曰。寔。
明州九峰鑒韶禪師
僧問。承聞。和尚是泐潭嫡子。是否。師曰。是曰。還記得當時得力句否。師曰。記得曰。請舉看。師曰。左手握拳。右手把筆 上堂。山僧說禪。如蠔蜢吐油。捏著便出。若不捏著。一點也無。何故。祇為不曾看讀古今因緣。及預先排疊勝妙見知等候。升堂。便磨唇捋嘴。將粥飯氣。熏炙諸人。凡有一問一答。蓋不得已。豈獨山僧。看他大通智勝如來。默坐十劫無開口處。后因諸天梵天。及十六王子。再三勸請。方始說之。卻不是秘惜。祇為不敢埋沒諸人。山僧既不埋沒諸人。不得道山僧曾升座。參。
婺州西塔顯殊禪師
上堂。黃梅席上。數如麻。句里呈機事可嗟。直是本來無一物。青天白日被云遮。參。
天臺崇善寺用良禪師
僧問。三門與自己。是同是別。師曰。八兩移來作半斤。曰恁么則秋水泛漁舟去也。師曰。東家點燈。西家為甚
么卻覓油。曰山高月上遲。師曰。道甚麼。曰莫瞌睡。師曰。入水見長人。
臨江軍慧力有文禪師
上堂。建山寂寞。坐倚城郭。無味之談。七零八落。以拄杖敲香臺。下座。
福州雪峰象敦禪師
僧問。如何是佛。師曰。把火照魚行。曰如何是法。師曰。唐人譯不出。曰佛法已蒙師指示未。審畢竟事如何。師曰。臘月三十日。
南康軍云居守億禪師
上堂。馬祖才升堂。雄峰便卷席春風一陣來。滿地花狼籍。便下座。
瑞州洞山永孚禪師
上堂。棒頭挑日月。木馬夜嘶鳴。拈拄杖曰。雲門大師來也。卓一下曰。炊沙作飯。看井作褲參。
令滔首座
久參泐潭。潭因問。祖師西來。單傳心印。直指人心。見性成佛。子作么生會。師曰。某甲不會。潭曰。子未出家時。作個甚麼。師曰。牧牛潭曰。作么生牧。師曰。早朝騎出去。晚后復騎歸。潭曰。子大好不會。師于言下大悟。遂成頌曰。放卻牛繩便出家。剃除𩯭發著袈裟。有人問我西來意。拄杖橫挑啰哩啰。
洞山寶禪師法嗣
瑞州洞山清辯禪師
僧問。百丈得大機。黃檗得大用。未審和尚得個甚麼。師便喝。僧亦喝。師便打僧曰。爭奈大眾眼。何便歸眾。師噓兩噓。
韶州
{ "translations": [ "現代漢語譯本", "什麼卻在尋找油？（僧）回答說：『山高，月亮升起得晚。』 禪師說：『說什麼？』 （僧）回答說：『不要打瞌睡。』 禪師說：『入水看見長人。』", "", "臨江軍慧力有文禪師", "", "上堂說法。建山寂寞，坐著倚靠城郭。無味的話語，七零八落。用拄杖敲擊香臺，然後下座。", "", "福州雪峰象敦禪師", "", "有僧人問：『什麼是佛？』 禪師說：『拿著火把照著魚行走。』 （僧人）問：『什麼是法？』 禪師說：『唐朝人（唐朝，618-907）翻譯不出來。』 （僧人）問：『佛法已經蒙受禪師指示了嗎？ 最終的事情究竟如何？』 禪師說：『臘月三十日。』", "", "南康軍云居守億禪師", "", "上堂說法。馬祖（指馬祖道一禪師）才登上法堂，雄峰禪師便捲起坐席，春風一陣吹來，滿地落花狼藉。隨即下座。", "", "瑞州洞山永孚禪師", "", "上堂說法。棒頭挑著日月，木馬在夜晚嘶鳴。拿起拄杖說：『雲門大師來了！』 用拄杖敲擊一下說：『炊沙作飯，看井作褲襠。』", "", "令滔首座", "", "長久參學于泐潭禪師處。泐潭禪師於是問：『祖師西來，單傳心印，直指人心，見性成佛，你作何理解？』 令滔首座說：『我不會。』 泐潭禪師說：『你未出家時，做什麼的？』 令滔首座說：『牧牛。』 泐潭禪師說：『怎麼牧牛？』 令滔首座說：『早晨騎出去，晚上又騎回來。』 泐潭禪師說：『你真好，不會就是不會。』 令滔首座在言語下大悟。於是作頌說：『放卻牛繩便出家，剃除頭髮著袈裟。有人問我西來意，拄杖橫挑啰哩啰。』", "", "洞山寶禪師法嗣", "", "瑞州洞山清辯禪師", "", "有僧人問：『百丈禪師得到大機，黃檗禪師得到大用，不知和尚您得到什麼？』 禪師便喝斥。僧人也喝斥。禪師便打僧人說：『怎奈大眾的眼睛看著呢。』 隨即回到大眾中。禪師噓了兩聲。", "", "韶州" ], "english_translations": [ "English version", "What are you looking for oil for? (The monk) replied, 'The mountain is high, and the moon rises late.' The Zen master said, 'What are you saying?' (The monk) replied, 'Don't fall asleep.' The Zen master said, 'Entering the water, you see a tall person.'", "", "Zen Master Youwen of Huili in Linjiang Army", "", "Ascended the hall to preach. Jian Mountain is desolate, sitting and leaning against the city walls. Tasteless talk, scattered and disorganized. He struck the incense table with his staff and then descended from the seat.", "", "Zen Master Xiangdun of Xuefeng in Fuzhou", "", "A monk asked, 'What is Buddha?' The Zen master said, 'Holding a torch to illuminate the fish's path.' (The monk) asked, 'What is Dharma?' The Zen master said, 'The Tang people (Tang Dynasty, 618-907) cannot translate it.' (The monk) asked, 'Has the Buddha-dharma already been instructed by the Zen master? What is the ultimate matter?' The Zen master said, 'The thirtieth day of the twelfth month.'", "", "Zen Master Shouyi of Yunju in Nankang Army", "", "Ascended the hall to preach. As soon as Mazu (referring to Zen Master Mazu Daoyi) ascended the Dharma hall, Xiongfeng immediately rolled up the mat. A gust of spring wind came, and fallen flowers were scattered all over the ground. Then he descended from the seat.", "", "Zen Master Yongfu of Dongshan in Ruizhou", "", "Ascended the hall to preach. A staff carries the sun and moon, a wooden horse neighs at night. Picking up the staff, he said, 'Great Master Yunmen is here!' Striking it once, he said, 'Cooking sand to make rice, looking at the well as trousers.'", "", "Chief Seat Lingtao", "", "Studied for a long time with Zen Master Letan. Zen Master Letan then asked, 'The Patriarch came from the West, transmitting the mind-seal directly, pointing directly to the human mind, seeing one's nature and becoming a Buddha. How do you understand this?' Chief Seat Lingtao said, 'I do not understand.' Zen Master Letan said, 'What did you do before you left home?' Chief Seat Lingtao said, 'Herding cattle.' Zen Master Letan said, 'How did you herd them?' Chief Seat Lingtao said, 'Riding out in the morning and riding back in the evening.' Zen Master Letan said, 'You are very good; not understanding is not understanding.' Chief Seat Lingtao had a great enlightenment upon hearing these words. So he composed a verse saying, 'Releasing the cow rope, I left home, shaving my hair and donning the kasaya. If someone asks me the meaning of the Patriarch's coming from the West, I hold the staff horizontally and chant \'lā lī lā\'.'", "", "Dharma Successor of Zen Master Bao of Dongshan", "", "Zen Master Qingbian of Dongshan in Ruizhou", "", "A monk asked, 'Zen Master Baizhang obtained great function, Zen Master Huangbo obtained great use. I wonder what the abbot has obtained?' The Zen master then shouted. The monk also shouted. The Zen master then hit the monk, saying, 'What about the eyes of the assembly?' Then he returned to the assembly. The Zen master sighed twice.", "", "Shaozhou" ] }
月華山海琳禪師
本州曲江都渚鄧氏子。少業儒。已而學佛。以詩自雄。徐知非。參自寶于洞山。山器之。遂囑以大任。南還。結庵舊山之白蓮。四眾奔赴者。所得良深。晚退居西堂。詔擇名德。居寶林。堅辭之。乃即庵自甓壽藏曰。吾歸骨於此矣。地為月華山。招提朗弘法處也。師至大興。人咸以為朗後身云。
北塔廣禪師法嗣
荊門軍玉泉承皓禪師
眉州丹棱王氏子。依大力院出家。登具后遊方。參北塔。發明心要。得大自在三昧。制犢鼻裈。書歷代祖師名字。乃曰。唯有文殊普賢較些子。且書于帶上。故叢林目為皓布裈。宋神宗元豐間。首眾于襄陽谷隱。有鄉僧亦效之。師見而詬曰。汝具何道理。敢以為戲事耶。嘔血無及耳。尋于鹿門。如所言而逝。張無盡。奉使京西。南路就謁之。致開法于郢州大陽。時谷隱主者。私為之喜。師受清升座曰。某在谷隱十年。不曾飲谷隱一滴水。嚼穀隱一粒米。汝若不會來。大陽為汝說破。攜拄杖下座。傲然而去。尋遷玉泉 示眾。一夜雨霶烹。打倒蒲萄棚。知事頭首行者。人力拄底拄。撐底撐。撐撐拄拄到天明。依舊可憐生 自讚粥稀后。坐床窄先臥。耳聵愛高聲。眼昏宜字大 冬至示眾。晷運推移。布裈赫赤。莫怪不洗。無來換替 僧入室次。狗
【現代漢語翻譯】 現代漢語譯本 月華山海琳禪師
本州曲江（今廣東省韶關市曲江區）都渚鄧氏之子。年少時學習儒學，後來又學習佛法，擅長寫詩。徐知非（人名）將他推薦給洞山的自寶禪師。自寶禪師很器重他，於是將弘揚佛法的大任託付給他。海琳禪師回到南方，在以前居住的山上的白蓮庵結廬，四方信眾紛紛前來，受益匪淺。晚年退居西堂。朝廷下詔選擇有德高望重的僧人入住寶林寺，海琳禪師堅決推辭。於是就在自己的庵中用磚砌了墳墓，說：『我就要埋骨於此了。』這塊地就是月華山，是朗弘揚佛法的地方。海琳禪師到來后，人們都認為他是朗的後身。
北塔廣禪師法嗣
荊門軍（今湖北省荊門市）玉泉承皓禪師
眉州丹棱（今四川省眉山市丹棱縣）王氏之子。在大力院出家。受具足戒后四處遊歷，參拜北塔廣禪師，領悟了心要，獲得了大自在三昧（一種禪定境界）。他製作了犢鼻裈（一種短褲），在上面寫了歷代祖師的名字，並說：『只有文殊（象徵智慧）普賢（象徵實踐）稍微好一點。』於是也寫在了褲帶上。因此，叢林中人稱他為『皓布裈』。宋神宗元豐年間（1078-1085），承皓禪師在襄陽谷隱寺帶領大眾修行。有個鄉下的僧人也效仿他，承皓禪師看到后斥責他說：『你有什麼道理，竟敢把這當成玩笑？』恐怕會嘔血也來不及了。』不久之後，那僧人在鹿門山，正如承皓禪師所說的那樣去世了。張無盡（人名）奉命出使京西，在南路順道拜訪了承皓禪師，於是請他到郢州大陽寺開法。當時谷隱寺的主持私下裡為此高興。承皓禪師接受邀請升座說法，說：『某在谷隱寺十年，不曾飲谷隱寺一滴水，嚼穀隱寺一粒米。你若不會，大陽寺為你說明白。』說完拿著拄杖下座，傲然而去。不久之後，承皓禪師遷往玉泉寺。 示眾：一夜雨下得很大，打倒了葡萄棚。知事、頭首、行者，用人力扶的扶，撐的撐，撐撐扶扶到天亮，依舊可憐。 自讚：粥稀了，就先躺在窄床上。耳朵聾了，就喜歡大聲說話。眼睛花了，就應該寫大字。 冬至示眾：日影推移，布裈鮮紅。不要奇怪不洗，沒有來換的。 僧人入室請教時，狗...
【English Translation】 English version Zen Master Hailin of Yuehua Mountain
He was the son of the Deng family of Duzhu, Qujiang (now Qujiang District, Shaoguan City, Guangdong Province) in this prefecture. He studied Confucianism in his youth, and later studied Buddhism, excelling in poetry. Xu Zhifei (person's name) recommended him to Zen Master Zibao of Dongshan. Zen Master Zibao valued him greatly and entrusted him with the great task of propagating the Dharma. Zen Master Hailin returned to the south and built a hermitage at the White Lotus Hermitage on the mountain where he used to live. Disciples from all directions flocked to him and benefited greatly. In his later years, he retired to the West Hall. The court issued an edict to select a monk of high virtue and prestige to reside in Baolin Temple, but Zen Master Hailin firmly declined. So he built a tomb with bricks in his hermitage and said, 'I will be buried here.' This place is Yuehua Mountain, where Lang propagated the Dharma. After Zen Master Hailin arrived, people thought he was the reincarnation of Lang.
Successor of Zen Master Guang of North Pagoda
Zen Master Chenghao of Yuquan, Jingmen Army (now Jingmen City, Hubei Province)
He was the son of the Wang family of Danleng, Meizhou (now Danleng County, Meishan City, Sichuan Province). He became a monk at Dali Temple. After receiving the full precepts, he traveled around, visiting Zen Master Guang of North Pagoda, comprehending the essence of the mind, and attaining the Great Freedom Samadhi (a state of meditative absorption). He made a 'turtleneck trousers' (a type of short pants) and wrote the names of the ancestral teachers of all generations on it, saying, 'Only Manjusri (symbolizing wisdom) and Samantabhadra (symbolizing practice) are slightly better.' So he also wrote them on his belt. Therefore, people in the monastic community called him 'Haobukun'. During the Yuanfeng period (1078-1085) of Emperor Shenzong of the Song Dynasty, Zen Master Chenghao led the masses in cultivation at Guyin Temple in Xiangyang. A local monk also imitated him. When Zen Master Chenghao saw this, he scolded him, saying, 'What principle do you have that you dare to treat this as a joke? I'm afraid it will be too late to vomit blood.' Soon after, the monk died at Lumen Mountain, just as Zen Master Chenghao had said. Zhang Wujin (person's name) was ordered to go on a mission to Jingxi and visited Zen Master Chenghao on the way south, so he invited him to open the Dharma at Dayang Temple in Yingzhou. At that time, the abbot of Guyin Temple was secretly happy about this. Zen Master Chenghao accepted the invitation and ascended the seat to give a Dharma talk, saying, 'I have been in Guyin Temple for ten years, and I have never drunk a drop of water or chewed a grain of rice from Guyin Temple. If you don't understand, Dayang Temple will explain it to you.' After speaking, he took his staff and left proudly. Soon after, Zen Master Chenghao moved to Yuquan Temple. Giving a Dharma talk: One night, the rain was very heavy, knocking down the grape trellis. The administrators, leaders, and workers were supporting and propping it up with all their might, supporting and propping it up until dawn, but it was still pitiful. Self-praise: When the porridge is thin, I lie down on the narrow bed first. When my ears are deaf, I like to speak loudly. When my eyes are blurred, I should write large characters. Giving a Dharma talk on the Winter Solstice: The shadow of the sun moves, the cloth trousers are bright red. Don't be surprised that they are not washed, there is no one to change them. When a monk enters the room to ask for instruction, the dog...
子在室中。師叱一聲。狗便出去。師曰。狗卻會。你卻不會 師示寂。門人圍繞。師笑曰。吾年八十一。老死舁尸出。兒郎齊著力。一年三百六十日。言畢而逝。
四祖瑞禪師法嗣
福州廣明常委禪師
僧問。知師久蘊囊中寶。今日當場略借看。師曰看。曰恁么則謝師指示。師曰。等閑垂一釣。容易上鉤來。
云蓋颙禪師法嗣
南康軍云居文慶海印禪師
僧問。如何是涵蓋乾坤句。師曰合。曰如何是隨波逐浪句。師曰闊。曰如何是截斷眾流句。師曰窄 上堂。道本無為。法非延促。一念萬年。千古在目。月白風恬。山青水綠。法法現前。頭頭具足。祖意教意。非直非曲。要識廬陵米價。會取山前麥熟。以拂子擊禪床。下座。
上方岳禪師法嗣
越州東山國慶順宗禪師
上堂。心生則種種法生。心滅則種種法滅。拈起拄杖曰。此個是法。那個是滅底心。若人道得。許你頂門上具眼。其或未然。云暗不知天早晚。雪深難辯路高低。參。
金山新禪師法嗣
安吉州天聖守道禪師
上堂。日月繞須彌。人間分晝夜。南閻浮提人。祇被明暗色空留礙。且道。不落明暗一句。作么生道。良久曰。柳色黃金嫩。梨花白雪香。參 上堂。不從一地至一地。
【現代漢語翻譯】 現代漢語譯本： 子在房間里。師父大喝一聲，狗就跑了出去。師父說：『狗還懂得，你卻不懂。』師父圓寂時，弟子們圍在身邊。師父笑著說：『我八十一歲了，老死後抬屍體出去。孩子們一起用力，一年三百六十天。』說完就去世了。
四祖瑞禪師（生卒年不詳）法嗣
福州廣明常委禪師（生卒年不詳）
僧人問：『知道師父您很久以來蘊藏著囊中之寶，今天能否當場稍微借來看看？』師父說：『看。』僧人說：『既然這樣，就感謝師父的指示。』師父說：『隨便垂下一根釣竿，很容易就有魚上鉤。』
云蓋颙禪師（生卒年不詳）法嗣
南康軍云居文慶海印禪師（生卒年不詳）
僧人問：『什麼是涵蓋乾坤句？』師父說：『合。』僧人問：『什麼是隨波逐浪句？』師父說：『闊。』僧人問：『什麼是截斷眾流句？』師父說：『窄。』上堂說法，說道：『道本來是無為的，法也不是可以延長或縮短的。一念即是萬年，千古就在眼前。月亮潔白，風也平靜，山是青的，水是綠的。一切法都在眼前顯現，一切都具備。祖師的意旨和教義，既不是直的也不是彎曲的。想要知道廬陵（地名）的米價，就要領會山前麥子成熟的景象。』用拂子敲擊禪床，下座。
上方岳禪師（生卒年不詳）法嗣
越州東山國慶順宗禪師（生卒年不詳）
上堂說法，說道：『心生起，種種法就生起；心滅掉，種種法就滅掉。』拿起拄杖說：『這個是法，哪個是滅掉的心？如果有人說得出來，就允許你頭頂上長著眼睛。如果說不出來，就像烏雲遮蔽，不知天色早晚；雪下得深，難以分辨道路高低。』參！
金山新禪師（生卒年不詳）法嗣
安吉州天聖守道禪師（生卒年不詳）
上堂說法，說道：『日月圍繞須彌山（Sumeru），人間因此有白天和黑夜。南閻浮提（Jambudvipa）的人們，只是被明暗、色空所阻礙。』那麼，不落入明暗的句子，該怎麼說呢？』良久，說道：『柳色如黃金般嫩綠，梨花像白雪般芬芳。』參！上堂說法，說道：『不從一個地方到達另一個地方。』
【English Translation】 English version: The master was in his room. The teacher shouted 'Hey!' and the dog ran out. The teacher said, 'The dog understands, but you don't.' When the teacher passed away, his disciples gathered around him. The teacher smiled and said, 'I am eighty-one years old. When I die of old age, carry my corpse out. Children, put your strength together, three hundred and sixty days a year.' After saying this, he passed away.
Successor of Zen Master Ruizhao of the Fourth Patriarch (dates unknown)
Zen Master Changwei of Guangming Temple in Fuzhou (dates unknown)
A monk asked, 'I have long known that the teacher has a treasure hidden in his bag. Today, could you please lend it for a brief look?' The teacher said, 'Look.' The monk said, 'In that case, thank you for the instruction.' The teacher said, 'Casually casting a fishing line, it's easy for a fish to take the bait.'
Successor of Zen Master Yong of Yungai (dates unknown)
Zen Master Haiyin Wenqing of Yunju in Nankang Army (dates unknown)
A monk asked, 'What is the phrase that covers the universe?' The teacher said, 'Together.' The monk asked, 'What is the phrase that follows the waves?' The teacher said, 'Broad.' The monk asked, 'What is the phrase that cuts off the flow of all streams?' The teacher said, 'Narrow.' Ascending the hall, he said, 'The Dao (the Way) is originally non-action, and the Dharma (the teachings) is neither prolonged nor shortened. One thought is ten thousand years, and the past is before our eyes. The moon is white, the wind is calm, the mountains are green, and the water is verdant. All Dharmas appear before us, and everything is complete. The meaning of the Patriarch and the meaning of the teachings are neither straight nor crooked. If you want to know the price of rice in Luling (place name), understand the scene of the wheat ripening in front of the mountain.' He struck the Zen bed with his whisk and descended from the seat.
Successor of Zen Master Yue of Shangfang (dates unknown)
Zen Master Shunzong of Guoqing Temple on Dongshan Mountain in Yuezhou (dates unknown)
Ascending the hall, he said, 'When the mind arises, all kinds of Dharmas arise; when the mind ceases, all kinds of Dharmas cease.' Picking up his staff, he said, 'This is the Dharma, and where is the mind that ceases? If someone can say it, I will allow you to have eyes on the top of your head. If not, it's like dark clouds obscuring the sky, not knowing whether it's early or late; the snow is deep, making it difficult to distinguish the high and low of the road.' Meditate!
Successor of Zen Master Xin of Jinshan (dates unknown)
Zen Master Shoudao of Tiansheng Temple in Anji Prefecture (dates unknown)
Ascending the hall, he said, 'The sun and moon revolve around Mount Sumeru (Sumeru), and therefore there is day and night in the human world. The people of Jambudvipa (Jambudvipa) are only hindered by light and darkness, form and emptiness.' Then, how should one speak a phrase that does not fall into light and darkness?' After a long pause, he said, 'The color of the willow is as tender as golden yellow, and the pear blossoms are as fragrant as white snow.' Meditate! Ascending the hall, he said, 'Not from one place to another.'
寂滅性中寧有位。釋迦稽首問然燈。仁者何名為受記。便下座。
五燈全書卷第三十三
【現代漢語翻譯】 現代漢語譯本： 在寂滅的本性中，哪裡還有位置可言呢？釋迦牟尼（Sakyamuni，佛教創始人）向燃燈佛（Dipamkara，過去佛之一）稽首請教。『仁者，什麼叫做「受記」呢？』話音剛落，燃燈佛便離開了座位。
（出自《五燈全書》卷第三十三）
【English Translation】 English version: Within the nature of Nirvana, how could there be any position? Sakyamuni (Sakyamuni, the founder of Buddhism) bowed his head and asked Dipamkara (Dipamkara, one of the past Buddhas). 'Benevolent one, what is called 'bestowal of prophecy'?' As soon as he finished speaking, Dipamkara descended from his seat.
(From the Comprehensive Record of the Five Lamps, Volume 33)