X84n1580_教外別傳
卍新續藏第 84 冊 No. 1580 教外別傳
No. 1580-A 教外別傳序
老胡。四十九年。昵昵喁喁。與有心眾生。情投意接。說到說不得處。突然向龍尾尖上。一聲雷震。使大地有情。一時絕倒。翻身轉來。便個個能御風騎氣。興雨為云。龍雷迅捷。現大人相。不屬文字。意情領略。而得入正法。故謂之教外別傳。大略此宗之旨。不出一個別字。便能攪長河為酥酪。變大地為黃金。千丈舌頭談不到。遮里自然粒粒拋出金剛王屑。破人腸胃。銷人骨肉。化成一道葭管。最先之陽氣。不特有根者。為花為果。至若頑空怪石。莫不孕暖生潤。為之唱和矣。海昌黎眉居士。既從河洛一派。接續子輿氏。傳性命之宗。為長者折枝處。頓證拈花一脈。乃集釋迦而下金色慶喜。已至大鑒振起五宗。迢迢千古格外之英。匯其語而付之梨。各各現千百億身。處處說法。俾人人證而了之。方見黎眉通身手眼。根根毛孔放光說法。為先覺宗乘諸大老中傑出之英。照映末世。(不肖)矢心此道。力荷有年。嚶鳴天表未有和者。忽頒來書于神交之外。得我心同。始知祖佛猶有真子在。法門殷憂。為之頓釋。因序其教外別傳。而復贅五宗之象語云。
吳門鄧蔚山天壽聖恩禪寺於密法藏和南撰。
【現代漢語翻譯】 現代漢語譯本 《教外別傳序》
老胡（指釋迦牟尼佛）。四十九年間，親切地與有心的眾生，情意相投，說到難以言說之處，突然在龍尾尖上，一聲雷鳴，使大地上有情的眾生，一時之間全都驚倒。翻身轉過來，便個個都能御風騎氣，興雲作雨，像龍雷一樣迅速敏捷，顯現出大丈夫的相貌。不依賴文字，用心領會，而得以進入正法，所以稱之為『教外別傳』。大概這個宗派的宗旨，離不開一個『別』字，便能攪動長河變為酥酪，變大地為黃金。千丈長的舌頭也談論不到，在這裡自然粒粒拋出金剛王屑，破人腸胃，銷人骨肉，化成一道葭管，最先的陽氣。不只是有根的植物，能開花結果，即使是頑石怪石，也無不孕育溫暖，產生潤澤，為之唱和啊！海昌黎眉居士，既然從河洛一派，接續了子輿氏（孟子）的傳承，傳授性命的宗旨，在長者折枝之處，頓悟了拈花微笑的一脈。於是彙集了釋迦（釋迦牟尼佛）而下金色慶喜（摩訶迦葉），乃至大鑒（慧能）振起五宗的，迢迢千古格外之英，彙集他們的言語而付梓刊行，使他們各各現出千百億身，處處說法，使人人證悟而明瞭。這才看到黎眉居士通身都是手眼，根根毛孔都放光說法，是先覺宗乘諸位大老中傑出之英，照耀末世。（不肖）我矢志於此道，努力多年，雖然發出嚶嚶的鳴叫，但天表卻沒有人應和。忽然頒來書信，在神交之外，得到與我心意相同的人，才知道祖佛（指歷代祖師）還有真正的後代在。法門的殷切憂慮，因此而頓然消釋。因此序其《教外別傳》，而又贅述五宗的象徵性語言。
吳門鄧蔚山天壽聖恩禪寺於密法藏和南撰。
【English Translation】 English version Preface to 'Separate Transmission Outside the Teachings'
Old Hu (referring to Shakyamuni Buddha). For forty-nine years, intimately and affectionately engaging with sentient beings who have a mind for it, their hearts and intentions aligned. When it came to points beyond words, suddenly, at the tip of the dragon's tail, a thunderclap resounded, causing all sentient beings on earth to be momentarily stunned. Turning around, each and every one could ride the wind and control the Qi, creating rain and clouds, swift and agile like dragons and thunder, manifesting the appearance of a great person. Not relying on words, but comprehending with the mind, they were able to enter the true Dharma, hence it is called 'Separate Transmission Outside the Teachings'. Roughly speaking, the essence of this school cannot be separated from the single word 'separate', which can stir the long river into ghee and transform the earth into gold. A tongue of a thousand feet cannot discuss it; here, naturally, particles of Vajra King's powder are thrown out, breaking people's intestines and stomachs, dissolving their bones and flesh, transforming them into a reed pipe, the earliest Yang energy. Not only can rooted plants blossom and bear fruit, but even stubborn rocks and strange stones are all pregnant with warmth, producing moisture, harmonizing with it! Layman Li Mei of Haichang, having continued the lineage of the He-Luo school, succeeding Master Ziyu (Mencius), transmitting the essence of nature and life, at the place where the elder breaks the branch, suddenly realized the lineage of the flower-picking smile. Thus, he gathered the words of Shakya (Shakyamuni Buddha) and the golden-colored Qingxi (Mahakashyapa) below him, and even Dajian (Huineng) who revived the Five Schools, extraordinary heroes of a distant past, compiling their words and publishing them, enabling each of them to manifest hundreds of billions of bodies, preaching the Dharma everywhere, enabling everyone to realize and understand it. Only then can we see that Layman Li Mei's entire body is full of hands and eyes, every pore emitting light and preaching the Dharma, an outstanding hero among the great elders of the enlightened school, illuminating the end times. (I, unworthy) have dedicated myself to this path, striving for many years, although I have made a soft chirping sound, no one in the heavens has responded. Suddenly, a letter was sent, beyond spiritual friendship, obtaining someone who shares my mind, and I realized that the ancestral Buddhas (referring to past patriarchs) still have true descendants. The deep concern for the Dharma is thus relieved. Therefore, I preface his 'Separate Transmission Outside the Teachings', and also add symbolic language of the Five Schools.
Written by Yu Mifa Zang He Nan of Tianshou Shengen Zen Temple on Dengwei Mountain in Wumen.
No. 1580-B 教外別傳序
世尊付法傳衣。叮囑迦葉。吾以清凈法眼。涅槃妙心。實相無相。微妙正法。將付于汝。汝當護持。並敕阿難。副貳傳化。無令斷絕。
世尊末後慇勤。將千二百斤擔子。一肩卸卻。以此觀之。四十九年所說修多羅教。皆利生接物邊事。總非究竟。若依衲僧論。正是狼尾掃跡。愈掃愈深。習氣未盡。過在斯也。這個事。不在多言多語。亦非良久默然。只要你中心樹子無根。透發靈苗有日。
世尊老婆心。忒殺露布。眾生癡愚。以為香甜果子。逐日研窮。啖嚼滋味。不知被葛藤縛殺。至今若個。肯求解脫。
世尊涅槃千百餘載。猶若今日。春風忽忽。香飄萬古之嘉運。雙林翠靄。事蹟昭昭。果還千劫之饃糊。像頭麻麥。雖示寂不滅不生之金軀。而金軀未嘗不盈于眉目性靈之妙。豈屬眾生修而後得耶。癡頑眷屬。多生甘受辛苦。住生死宅。造無遮殃。不識自己一段光明。從昔已來。徹天徹地。原是靈山一會。
釋迦非前。眾生非后。絕賓主之家常。無生佛之異號。大圓鏡智。塵剎洞然。劫量有盡。光明獨存。無一星道。理落意地。若擬一星即瑕生。安名清凈法眼。如僧伽難提童子。持圓鑒。直造羅睺羅尊者前。尊者問。汝幾歲耶。曰。百歲。尊者曰
【現代漢語翻譯】 現代漢語譯本 第1580-B號 教外別傳序
世尊（釋迦牟尼佛）付法傳衣，叮囑迦葉（摩訶迦葉，釋迦十大弟子之一）。『我以清凈法眼、涅槃妙心、實相無相、微妙正法，將要傳付給你。你應當護持，並敕令阿難（阿難陀，釋迦十大弟子之一）輔助傳播教化，不要令其斷絕。』
世尊（釋迦牟尼佛）臨終時慇勤囑託，將一千二百斤的擔子，一肩卸下。以此來看，四十九年所說的修多羅教（佛經），都是利益眾生、接引眾生的邊事，總不是究竟之法。若依衲僧（指禪僧）的說法，這正是用狼尾掃地，越掃越深，習氣未盡，過錯就在這裡。這件事，不在於多言多語，也不是良久默然，只要你中心樹立的種子沒有根，透發靈苗的日子終會到來。
世尊（釋迦牟尼佛）婆婆媽媽的心，太過於顯露。眾生癡愚，以為是香甜的果子，逐日研究窮究，品嚐滋味，不知被葛藤纏縛致死，至今有誰肯求解脫？
世尊（釋迦牟尼佛）涅槃千百餘年，猶如今日。春風忽然吹拂，香氣飄散，是萬古的嘉運。雙林（釋迦牟尼佛涅槃之地）翠綠的霧靄，事蹟昭昭。果報還存在於千劫的模糊之中。像頭麻麥，雖然示現寂滅不生之金身，而金身未嘗不充滿於眉目性靈之妙。難道是眾生修行后才能得到的嗎？癡頑的眷屬，多生甘願忍受辛苦，住在生死之家，造作無遮大會的罪業，不認識自己的一段光明，從昔日以來，徹天徹地，原本就是靈山一會（釋迦牟尼佛在靈鷲山說法的大會）。
釋迦（釋迦牟尼佛）不是在前，眾生不是在後，斷絕賓主之間的家常，沒有生佛的異號。大圓鏡智，塵世洞然。劫數有盡，光明獨存。沒有一絲道理落在意識之地。若擬一絲道理，即生瑕疵。怎能安名清凈法眼？如僧伽難提（禪宗十五祖）童子，持圓鏡，直造羅睺羅（釋迦牟尼佛之子）尊者前。尊者問：『你幾歲了？』答：『百歲。』尊者說
【English Translation】 English version No. 1580-B Preface to Separate Transmission Outside the Teachings
The World-Honored One (Shakyamuni Buddha) entrusted the Dharma and transmitted the robe, instructing Kashyapa (Mahakashyapa, one of the ten major disciples of Shakyamuni). 'I am about to entrust to you the pure Dharma-eye, the wondrous mind of Nirvana, the reality of no-form, and the subtle and true Dharma. You should protect and uphold it, and also order Ananda (Ananda, one of the ten major disciples of Shakyamuni) to assist in propagating and transforming it, so that it may not be cut off.'
The World-Honored One (Shakyamuni Buddha) earnestly exhorted at the end, unloading a burden of one thousand two hundred catties from one shoulder. From this perspective, the Sutra teachings spoken for forty-nine years are all peripheral matters for benefiting and receiving beings, and are not the ultimate Dharma. According to the monks (referring to Chan monks), this is like sweeping the ground with a wolf's tail, sweeping deeper and deeper, the habitual tendencies are not exhausted, and the fault lies here. This matter is not in much speaking, nor is it in prolonged silence, but only in the day when the seed you have planted in your heart takes root and sprouts.
The World-Honored One's (Shakyamuni Buddha) grandmotherly heart is too exposed. Foolish beings think it is a sweet fruit, studying and investigating it daily, tasting its flavor, not knowing that they are bound and killed by kudzu vines. Who is willing to seek liberation even now?
The World-Honored One's (Shakyamuni Buddha) Nirvana was more than a thousand years ago, yet it is like today. The spring breeze suddenly blows, and the fragrance spreads, which is the auspicious fortune of eternity. The green mist of the Twin Trees (the place where Shakyamuni Buddha entered Nirvana), the events are clear. The karmic retribution still exists in the ambiguity of thousands of kalpas. Although the elephant-headed hemp and wheat show the golden body of stillness and non-birth, the golden body is always full of the wonders of the eyebrows and spiritual nature. Is it something that sentient beings can only obtain after cultivation? Foolish and stubborn relatives are willing to endure suffering for many lives, living in the house of birth and death, creating the sins of the Unobstructed Assembly, not recognizing their own piece of light, which has been penetrating heaven and earth since ancient times, and was originally the assembly on Vulture Peak (the assembly where Shakyamuni Buddha preached on Vulture Peak).
Shakyamuni (Shakyamuni Buddha) is not before, sentient beings are not after, severing the family affairs between guest and host, without the different names of sentient beings and Buddhas. The Great Perfect Mirror Wisdom illuminates the world. The kalpas are finite, and the light alone exists. There is not a single principle that falls into the realm of consciousness. If you propose a single principle, flaws will arise. How can you name it the pure Dharma-eye? Like the boy Sanghanandi (the fifteenth ancestor of Chan Buddhism), holding a round mirror, he went straight to the Venerable Rahula (the son of Shakyamuni Buddha). The Venerable asked, 'How old are you?' He replied, 'One hundred years old.' The Venerable said
。汝年尚幼。何言百歲。童子曰。我不會理。正百歲耳。尊者曰。汝善機耶。童子曰。佛言。若人生百歲。不會諸佛機。未若生一日而得決了之。尊者曰。汝手中者。當何所表。童子曰。諸佛大圓鑒。內外無瑕翳。兩人同得見。心眼皆相似。果然果然。西天祖師。舌根生利。神通奇特。豈離眾生心別有。至二十八祖菩提達磨。即東土初祖。知震旦國眾生。有大乘根器。飄然獨往。別出手眼。拈提微笑之旨。唱言不立文字。教外別傳。直指人心。見性成佛。果教外有別傳乎。因末法眾生。多泥文字。所說聖教。以為實法。不信向上一著。無修無證之天真。絕死絕生之佛性。擲身心於草莽。誅六根為棄物。故來掃除枝蔓。坐斷葛藤。要你覿體承當。頓明心地。九載之下。得四人焉。慧可大師一枝。傳至六祖。六祖已后。衣缽不傳。以心印心。祖祖相繼。盡乃言句活人。瞬目揚眉。皆成剩法。迨德山鑒黃檗運。便作怪變色作用。至大慧杲。即不然。一棹千江。狂波頓息。棒喝置之高閣矣。大慧杲后。自元迄明。所出明眼知識益盛。雖語錄流通。無入 龍藏。可嗟。近今邪師說法。涂玷宗門。西來見性一宗。已成七家村婆子傳口令相似。祖佛無如柰何。今教外別傳一部。鹽官黎眉居士新集。居士久探禪宗。深窮旨趣。祖佛機緣
【現代漢語翻譯】 現代漢語譯本 你年紀還小，怎麼說活了一百歲呢？童子說：『我不會理會（含義：不明白，不理解），我確實活了一百歲。』尊者說：『你擅長機鋒（含義：禪宗用語，指敏捷的應對和領悟）嗎？』童子說：『佛說，如果人活到一百歲，卻不能領會諸佛的機鋒，還不如只活一天而能徹底明白。』尊者說：『你手中的東西，應當代表什麼？』童子說：『諸佛的大圓鏡智（含義：佛教用語，指佛所證得的清凈、圓滿的智慧），內外沒有瑕疵，兩個人都能看見，心眼都相似。』果然如此，果然如此。西天（含義：指印度）的祖師，舌根生出智慧，神通奇特。難道離開眾生的心，還有別的什麼嗎？ 到了第二十八祖菩提達磨（含義：禪宗祖師），就是東土（含義：指中國）的初祖。他知道震旦國（含義：中國的古稱）的眾生，有大乘（含義：佛教宗派之一）的根器，飄然前往，別出心裁。拈花微笑（含義：禪宗典故，指以心傳心）的宗旨，倡導不立文字（含義：禪宗用語，指不依賴文字語言來傳達真理），教外別傳（含義：禪宗用語，指在經教之外，另有特別的傳授），直指人心（含義：禪宗用語，指直接揭示人的本心），見性成佛（含義：禪宗用語，指認識到自己的本性，就能成佛）。難道教外真的有特別的傳授嗎？因為末法時代（含義：佛教用語，指佛教衰落的時代）的眾生，大多執著于文字，把所說的聖教，當作真實的法，不相信向上的一著（含義：禪宗用語，指超越一切相對概念的絕對境界），無修無證（含義：禪宗用語，指不通過修行和證悟來達到覺悟）的天真，絕死絕生（含義：禪宗用語，指超越生死輪迴的境界）的佛性，把身心投入到草莽之中，把六根（含義：眼、耳、鼻、舌、身、意）當作可以拋棄的東西，所以來掃除枝蔓，斬斷葛藤（含義：禪宗用語，比喻糾纏不清的思緒和障礙），要你當下承擔，立刻明白心地。九年之後，得到了四個人。慧可（含義：禪宗祖師）大師的一支，傳到六祖（含義：禪宗六祖慧能）。六祖以後，衣缽（含義：禪宗信物，象徵傳承）不再傳授，而是以心印心（含義：禪宗用語，指不依賴文字語言，直接以心傳心），祖祖相繼，最終連言語都成了活人的障礙，眨眼揚眉，都成了多餘的法。 等到德山（含義：唐代禪師）和臨濟（含義：唐代禪師）出現，便做出怪異變色的舉動。到了大慧杲（含義：宋代禪師），就不是這樣了。一棹千江（含義：比喻迅速而徹底地解決問題），狂波立刻平息，棒喝（含義：禪宗用語，指用棒打和喝斥來啓發學人）被置於高閣了。大慧杲之後，從元朝（公元1271年-1368年）到明朝（公元1368年-1644年），出現的明眼知識（含義：指有真正智慧和見識的人）越來越多。雖然語錄流通，卻沒有收入龍藏（含義：指佛教經典的總集）。可嘆啊！近來邪師說法，玷污宗門。西來見性（含義：指禪宗從印度傳入中國，以明心見性為宗旨）的一宗，已經成了七家村（含義：比喻人多口雜，意見不一）婆子傳口令相似。祖佛（含義：指歷代祖師和佛）也無可奈何。現在教外別傳的一部書，是鹽官黎眉居士新編的。居士長期探索禪宗，深入研究其旨趣，收集了祖佛的機緣。
【English Translation】 English version You are still young, how can you say you are a hundred years old? The boy said, 'I don't understand (meaning: do not comprehend), I am indeed a hundred years old.' The Venerable said, 'Are you good at koans (meaning: Chan Buddhist term, referring to quick responses and understanding)?' The boy said, 'The Buddha said, if a person lives to be a hundred years old but cannot understand the koans of all Buddhas, it is better to live only one day and be able to understand them thoroughly.' The Venerable said, 'What does the thing in your hand represent?' The boy said, 'The Great Perfect Mirror Wisdom (meaning: Buddhist term, referring to the pure and complete wisdom attained by the Buddha) of all Buddhas, has no flaws inside or out, two people can see it, and their minds and eyes are similar.' Indeed, indeed. The patriarchs of the Western Heaven (meaning: referring to India), their tongues produce wisdom, and their supernatural powers are extraordinary. Is there anything else besides the minds of sentient beings? When it came to the twenty-eighth patriarch Bodhidharma (meaning: Chan Buddhist patriarch), who was the first patriarch of the Eastern Land (meaning: referring to China). He knew that the sentient beings of the land of Zhendan (meaning: ancient name for China) had the capacity for Mahayana (meaning: one of the major schools of Buddhism), so he went there gracefully, with unique ideas. The essence of holding up a flower and smiling (meaning: Chan Buddhist story, referring to mind-to-mind transmission), advocating not establishing words (meaning: Chan Buddhist term, referring to not relying on words and language to convey the truth), a special transmission outside the teachings (meaning: Chan Buddhist term, referring to a special transmission outside the scriptures), directly pointing to the human mind (meaning: Chan Buddhist term, referring to directly revealing one's original mind), and seeing one's nature and becoming a Buddha (meaning: Chan Buddhist term, referring to recognizing one's own nature and becoming a Buddha). Is there really a special transmission outside the teachings? Because the sentient beings of the Dharma-ending Age (meaning: Buddhist term, referring to the age of the decline of Buddhism) mostly cling to words, and regard the sacred teachings that are spoken as the real Dharma, they do not believe in the upward step (meaning: Chan Buddhist term, referring to the absolute realm beyond all relative concepts), the innocence of no cultivation and no realization (meaning: Chan Buddhist term, referring to not achieving enlightenment through cultivation and realization), the Buddha-nature of transcending death and birth (meaning: Chan Buddhist term, referring to the realm beyond the cycle of birth and death), throwing their body and mind into the wilderness, and regarding the six senses (meaning: eyes, ears, nose, tongue, body, and mind) as things to be discarded, so they come to sweep away the branches and vines, and cut off the entanglements (meaning: Chan Buddhist term, a metaphor for tangled thoughts and obstacles), wanting you to take responsibility right now and immediately understand your mind. After nine years, he obtained four people. The branch of Master Huike (meaning: Chan Buddhist patriarch) was transmitted to the Sixth Patriarch (meaning: the Sixth Patriarch Huineng). After the Sixth Patriarch, the robe and bowl (meaning: Chan Buddhist relics, symbolizing transmission) were no longer transmitted, but mind-to-mind transmission (meaning: Chan Buddhist term, referring to direct mind-to-mind transmission without relying on words and language), patriarch after patriarch, and eventually even words became obstacles to living people, and blinking and raising eyebrows became superfluous Dharma. When Deshan (meaning: Tang Dynasty Chan master) and Linji (meaning: Tang Dynasty Chan master) appeared, they made strange and discolored actions. When it came to Dahui Gao (meaning: Song Dynasty Chan master), it was not like this. One oar across a thousand rivers (meaning: a metaphor for solving problems quickly and thoroughly), the raging waves immediately subsided, and the stick and shout (meaning: Chan Buddhist term, referring to using sticks and shouts to inspire students) were placed on the shelf. After Dahui Gao, from the Yuan Dynasty (1271-1368 AD) to the Ming Dynasty (1368-1644 AD), more and more clear-eyed knowers (meaning: referring to people with true wisdom and insight) appeared. Although the recorded sayings are circulating, they have not been included in the Dragon Canon (meaning: referring to the complete collection of Buddhist scriptures). Alas! Recently, heretical teachers have been preaching, defiling the Chan school. The school of seeing one's nature from the West (meaning: referring to the Chan school being introduced from India to China, with the purpose of clarifying the mind and seeing one's nature) has become like old women in Seven Village (meaning: a metaphor for many people talking and having different opinions) passing on orders. The patriarchs and Buddhas (meaning: referring to the patriarchs and Buddhas of all generations) can do nothing about it. Now, a book of special transmission outside the teachings is newly compiled by layman Li Mei of Yanguan. The layman has been exploring Chan Buddhism for a long time, deeply studying its essence, and collecting the opportunities of the patriarchs and Buddhas.
。分清理路。古今拈頌。貫串源頭。末法緇素。當薦取自己本來面孔。勿向外尋討。此心晝夜不昏。歷劫不壞。心外無佛。修竹蒼松。佛外無心。山河大地。直下了然。莫耽文字。精一工夫。頓開正眼。𦦨續祖燈。斬新條令。抑古佛家風。揚祖師心印。拈一瓣香。以報居士。始知上來清凈法眼元在。
皇明崇禎癸酉中秋日徑山語風圓信撰。
No. 1580-C 教外別傳序
老僧向讀大慧語。見拈水潦和尚因緣。謂潦才舉揚。便賣弄者。一踏云。自從一吃馬師踏。直至如今笑不休。渠又何曾有峰巒疊翠。澗水潺湲。岸柳含煙。庭花笑日。鶯啼喬木。蝶舞芳叢底說話來。古今洪詞便利。無過此老。看他恁么舉示。則不專在言句尖新。唯貴提其至要而已。云何至要。不見。他室中問僧。德山見僧入門便棒。臨濟見僧入門便喝。雪峰見僧。便道是甚麼。睦州見僧。便道現成公案。放汝三十棒。者四個老漢。還有為人處也無。僧云有。大慧云劄。僧擬議。大慧便喝出。遵璞聞之。忽然脫去從前惡知惡解。遂成個灑灑地衲僧。又鼎需入室。大慧問云。內不放出。外不放入。正當恁么時如何。需擬對。大慧以竹篦打三下。需忽大悟。又大悲閑長老入室。大慧問。不與萬法為侶者。是什麼人。閑云。扶不起。
【現代漢語翻譯】 現代漢語譯本 分清道路，貫穿古今的評唱，貫穿源頭。末法時代的僧人和在家居士，應當薦取自己本來的面孔，不要向外尋求。這個心晝夜不昏昧，經歷無數劫也不壞。心外沒有佛，就像修竹蒼松一樣；佛外沒有心，就像山河大地一樣，直接瞭然於心。不要沉溺於文字，精進專一，頓然開啟正眼，延續祖師的燈火，開創嶄新的條令，發揚古代佛家的風範，弘揚祖師的心印。拈起一瓣香，來報答居士，這才知道，自古以來清凈法眼原來就在這裡。
皇明崇禎癸酉年（1633年）中秋，逕山語風圓信撰。
《教外別傳序》
老僧我曾經讀過大慧禪師的語錄，看到他評論拈水潦和尚的因緣。他說潦和尚才一舉揚，就開始賣弄。『一腳踩云』，自從被馬祖一踏之後，直到如今還在笑個不停。他哪裡有什麼峰巒疊翠、澗水潺湲、岸柳含煙、庭花笑日、鶯啼喬木、蝶舞芳叢的說法呢？古往今來，言辭洪亮而便利的，沒有超過這位老和尚的。看他這樣舉示，則不專在言句的尖新，只在于提其至要而已。什麼是至要呢？你沒看見嗎？他在室內問僧人，德山禪師見到僧人入門就打，臨濟禪師見到僧人入門就喝，雪峰禪師見到僧人，就問道『是什麼』，睦州禪師見到僧人，就說道『現成公案，放你三十棒』。這四個老漢，還有為人處嗎？僧人說有。大慧禪師說『劄』。僧人猶豫，大慧禪師就喝斥出去。遵璞禪師聽到這些，忽然脫去了從前的惡知惡解，於是成為一個灑脫的衲僧。又鼎需禪師入室，大慧禪師問道：『內不放出，外不放入，正當這個時候如何？』需禪師想要回答，大慧禪師用竹篦打了三下，需禪師忽然大悟。又大悲閑長老入室，大慧禪師問：『不與萬法為侶者，是什麼人？』閑禪師說：『扶不起。』
【English Translation】 English version Clearly distinguish the path, connect the ancient and modern commentaries, and penetrate the source. Monks and laypeople in the Dharma-ending Age should recognize their original face and not seek externally. This mind is not confused day and night and is indestructible through countless kalpas. There is no Buddha outside the mind, just like the tall bamboo and verdant pines; there is no mind outside the Buddha, just like the mountains, rivers, and great earth, directly understood in the heart. Do not indulge in words, be diligent and focused, suddenly open the true eye, continue the lamp of the patriarchs, create new regulations, promote the ancient style of the Buddhist family, and promote the mind-seal of the patriarchs. Offer a petal of incense to repay the layperson, and then you will know that the pure Dharma eye has always been here.
Written by Yufeng Yuanxin of Jingshan on the Mid-Autumn Day of the Guiyou Year (1633) of the Chongzhen (1628-1644) reign of the Ming Dynasty.
Preface to 'Separate Transmission Outside the Teachings'
I, an old monk, once read the sayings of Great Wisdom (Dahui, a Chan master) and saw his commentary on the story of Nianshui Liao (a monk). He said that as soon as Liao (Nianshui Liao) began to expound, he started showing off. 'One foot steps on the clouds,' ever since being stepped on by Mazu (a Chan master), he has been laughing non-stop until now. Where does he have any talk of overlapping peaks and verdant greenery, gurgling streams, willows on the bank shrouded in mist, garden flowers smiling at the sun, orioles singing in tall trees, or butterflies dancing in fragrant bushes? Throughout history, no one has surpassed this old monk in eloquent and convenient speech. Seeing how he illustrates, it is not just about the novelty of the words, but only about grasping the most essential point. What is the most essential point? Don't you see? He asked monks in the room, 'Deshan (a Chan master) would hit a monk as soon as he entered, Linji (a Chan master) would shout at a monk as soon as he entered, Xuefeng (a Chan master) would ask a monk, 'What is it?', and Muzhou (a Chan master) would say to a monk, 'A ready-made case, give you thirty blows.' Do these four old men still have a way to help people?' The monk said yes. Great Wisdom (Dahui) said 'Zha!' The monk hesitated, and Great Wisdom (Dahui) shouted him out. Upon hearing this, Zunpu (a monk) suddenly shed his previous evil knowledge and understanding, and thus became a free and unrestrained monk. Also, Dingxu (a monk) entered the room, and Great Wisdom (Dahui) asked, 'Not letting out internally, not letting in externally, what is it like at this very moment?' Xu (Dingxu) was about to answer, and Great Wisdom (Dahui) struck him three times with a bamboo staff, and Xu (Dingxu) suddenly had a great enlightenment. Also, Elder Dabei Xian (a monk) entered the room, and Great Wisdom (Dahui) asked, 'Who is it that does not associate with the myriad dharmas?' Xian (Dabei Xian) said, 'Cannot be helped up.'
大慧云。扶不起。是什麼人。速道速道。閑擬對。大慧便打。忽然大悟。可見。棒喝急切要密。開人正眼。脫人情解。無過此也。所以老僧生平。不解打之繞。唯以條棒一味。從頭棒將去。直要人向棒頭拂著處。豁開正眼。徹見自家境界。不從他得。迥出教內教外名言。則方知黎眉居士所集。從上佛祖機語。決定不是文字。方能撩起便行。羅籠不住。呼喚不回。直饒如是。只堪自了。若論戰也。各各力在轉處。不滯玄妙理致。一味活捉生擒。向上全提。本分一著。超佛越祖。獨脫單行。縱奪自繇。殺活自在。能治一切名言。不坐死地。不瞎人眼。方堪利己利人。其或未然。且曏者冊子上。東覷西覷。忽然覷著。卻來老僧手裡請棒吃。既是覷著。因甚卻要吃棒。還有緇素得底么。若緇素不出。且莫輕擬棒喝著。
崇禎辛未 阿育王寺方丈老僧圓悟題。
教外別傳目錄
卷一 釋迦牟尼佛(賢劫第四尊) 卷二 西天祖師 一祖摩訶迦葉尊者 二祖阿難尊者 三祖商那和修尊者 四祖優波鞠多尊者 五祖提多迦尊者 六祖彌遮迦尊者 七祖婆須密尊者 八祖佛陀難提尊者 九祖伏䭾密多尊者 十祖脅尊者 十一祖富那夜奢尊者 十二祖馬鳴尊者 十三祖迦毗摩羅尊
【現代漢語翻譯】 現代漢語譯本： 大慧問道：『扶不起的是什麼人？』快說！快說！如果猶豫著想回答，大慧就打。』忽然大悟，可見棒喝的用意在於迅速且秘密地開啟人的正眼，擺脫人情世故的束縛，沒有比這更好的方法了。所以老僧我一生，不理解那些繞彎子的說法，只用手中的木棒，從頭到尾一直棒喝下去，就是要人能在棒頭拂過的地方，豁然開啟正眼，徹底見到自己的境界，不從他人處獲得，迥然超出教內教外的名言概念。這樣才能明白黎眉居士所收集的，歷代佛祖的機鋒話語，絕對不是文字表面意思，才能一觸即發，無法被羅網束縛，無法被呼喚回頭。即使能做到這樣，也只能是自己開悟。如果論及實戰，關鍵在於各自的力量能否靈活運用，不拘泥於玄妙的理論，而是要一味地活捉生擒，向上全部提起來，在本分上著眼，超越佛和祖師，獨自解脫，自由自在，能掌握生殺大權，能駕馭一切名言概念，不陷入死板的境地，不矇蔽人的眼睛，才能真正地利益自己和他人。如果還不能做到這樣，那就先在這些冊子上，東看看西看看，如果忽然看明白了，卻跑到老僧我這裡來討打。既然看明白了，為什麼還要捱打呢？還有僧人和俗人能領悟其中的道理嗎？如果僧人和俗人都不能領悟，那就不要輕易地模仿棒喝。
崇禎辛未（1631年），阿育王寺方丈老僧圓悟題。
教外別傳目錄
卷一 釋迦牟尼佛（賢劫第四尊） 卷二 西天祖師 一祖 摩訶迦葉尊者（Great Kāśyapa） 二祖 阿難尊者（Ānanda） 三祖 商那和修尊者（Śāṇavāsa） 四祖 優波鞠多尊者（Upagupta） 五祖 提多迦尊者（Dhitika） 六祖 彌遮迦尊者（Micchaka） 七祖 婆須密尊者（Vasumitra） 八祖 佛陀難提尊者（Buddhanandi） 九祖 伏䭾密多尊者（Buddhamitra） 十祖 脅尊者（Pārśva） 十一祖 富那夜奢尊者（Puṇyayaśas） 十二祖 馬鳴尊者（Aśvaghoṣa） 十三祖 迦毗摩羅尊者（Kapimala）
【English Translation】 English version: Dahui asked: 'What kind of person cannot be helped up? Speak quickly! Speak quickly!' If you hesitate to answer, Dahui will strike.' Suddenly, one attains great enlightenment. From this, it is evident that the purpose of the stick and shout is to swiftly and secretly open people's true eyes and free them from the constraints of worldly sentiments. There is no better method than this. Therefore, this old monk, throughout his life, does not understand those roundabout explanations. He only uses the wooden stick in his hand, from beginning to end, continuously using the stick and shout, precisely to make people, at the place where the stick brushes past, suddenly open their true eyes and thoroughly see their own realm, not obtaining it from others, standing far apart from the concepts of words within and outside the teachings. Only then can one understand that what Layman Li Mei collected, the pivotal words of the Buddhas and Patriarchs of past generations, are definitely not the surface meaning of the words. Only then can they be triggered instantly, unable to be bound by nets, unable to be called back. Even if one can do this, it is only for one's own enlightenment. If discussing actual combat, the key lies in whether each person's strength can be used flexibly, not adhering to profound theories, but instead single-mindedly capturing alive, lifting everything upwards, focusing on one's fundamental duty, surpassing the Buddhas and Patriarchs, liberating oneself alone, being free and unrestrained, able to control life and death, able to master all conceptual words, not falling into a rigid state, not blinding people's eyes, only then can one truly benefit oneself and others. If one still cannot do this, then first look here and there in these books. If one suddenly understands, but comes to this old monk to beg for a beating. Since one understands, why still ask for a beating? Are there any monks or laypeople who can comprehend the principle within? If neither monks nor laypeople can comprehend, then do not lightly imitate the stick and shout.
In the year of Xinhai (1631) of the Chongzhen (1628-1644) reign, inscribed by the old monk Yuanwu, abbot of Ashoka Temple.
Table of Contents of 'Separate Transmission Outside the Teachings'
Volume 1 Śākyamuni Buddha (the Fourth Honored One of the Fortunate Aeon) Volume 2 Western Indian Patriarchs 1st Patriarch: Venerable Mahākāśyapa 2nd Patriarch: Venerable Ānanda 3rd Patriarch: Venerable Śāṇavāsa 4th Patriarch: Venerable Upagupta 5th Patriarch: Venerable Dhitika 6th Patriarch: Venerable Micchaka 7th Patriarch: Venerable Vasumitra 8th Patriarch: Venerable Buddhanandi 9th Patriarch: Venerable Buddhamitra 10th Patriarch: Venerable Pārśva 11th Patriarch: Venerable Puṇyayaśas 12th Patriarch: Venerable Aśvaghoṣa 13th Patriarch: Venerable Kapimala
者 十四祖龍樹尊者 十五祖迦那提婆尊者 十六祖羅睺羅多尊者 十七祖僧伽難提尊者 十八祖伽耶舍多尊者 十九祖鳩摩羅多尊者 二十祖阇夜多尊者 二十一祖婆修盤頭尊者 二十二祖摩拏羅尊者 二十三祖鶴勒那尊者 二十四祖師子尊者 二十五祖婆舍斯多尊者 二十六祖不如密多尊者 二十七祖般若多羅尊者 卷三 東土祖師 初祖菩提達磨大師 二祖慧可禪師 三祖僧璨禪師 四祖道信禪師 五祖弘忍禪師 六祖慧能禪師 卷四 四祖旁出法嗣一世 牛頭山法融禪師 四祖旁出二世 (牛頭融法嗣)牛頭山智巖禪師(無機緣不錄) 四祖旁出三世 (牛頭巖法嗣)牛頭山慧方禪師(無機緣不錄) 四祖旁出四世 (牛頭方法嗣)牛頭山法持禪師(無機緣不錄) 四祖旁出五世 (牛頭持法嗣)牛頭山智威禪師(無機緣不錄) 四祖旁出六世 (牛頭威法嗣)安國玄挺禪師 鶴林玄素禪師(無機緣不錄) 四祖旁出七世 (鶴林素法嗣)徑山道欽禪師 四祖旁出八世 (徑山欽法嗣)鳥窠道林禪師 五祖旁出法嗣一世 北宗神秀禪師(無機緣不錄) 嵩岳慧安國師(無機緣不錄) 蒙山
【現代漢語翻譯】 現代漢語譯本 十四祖 龍樹尊者 (Nāgārjuna) 十五祖 迦那提婆尊者 (Kāṇadeva) 十六祖 羅睺羅多尊者 (Rāhulata) 十七祖 僧伽難提尊者 (Saṃghanandi) 十八祖 伽耶舍多尊者 (Gayaśata) 十九祖 鳩摩羅多尊者 (Kumāralāta) 二十祖 阇夜多尊者 (Jayata) 二十一祖 婆修盤頭尊者 (Vasubandhu) 二十二祖 摩拏羅尊者 (Manura) 二十三祖 鶴勒那尊者 (Haklena) 二十四祖 師子尊者 (Siṃha) 二十五祖 婆舍斯多尊者 (Vasiasita) 二十六祖 不如密多尊者 (Punyamitra) 二十七祖 般若多羅尊者 (Prajñātara) 卷三 東土祖師 初祖 菩提達磨大師 (Bodhidharma) 二祖 慧可禪師 (Huike) 三祖 僧璨禪師 (Sengcan) 四祖 道信禪師 (Daoxin) 五祖 弘忍禪師 (Hongren) 六祖 慧能禪師 (Huineng) 卷四 四祖旁出法嗣一世 牛頭山 法融禪師 (Fayung) 四祖旁出二世 (牛頭融法嗣) 牛頭山 智巖禪師 (Zhiyan) (無機緣不錄) 四祖旁出三世 (牛頭巖法嗣) 牛頭山 慧方禪師 (Huifang) (無機緣不錄) 四祖旁出四世 (牛頭方法嗣) 牛頭山 法持禪師 (Fachi) (無機緣不錄) 四祖旁出五世 (牛頭持法嗣) 牛頭山 智威禪師 (Zhiwei) (無機緣不錄) 四祖旁出六世 (牛頭威法嗣) 安國 玄挺禪師 (Xuanting) 鶴林 玄素禪師 (Xuansu) (無機緣不錄) 四祖旁出七世 (鶴林素法嗣) 徑山 道欽禪師 (Daoqin) 四祖旁出八世 (徑山欽法嗣) 鳥窠 道林禪師 (Daolin) 五祖旁出法嗣一世 北宗 神秀禪師 (Shenxiu) (無機緣不錄) 嵩岳 慧安國師 (Huian) (無機緣不錄) 蒙山
【English Translation】 English version Fourteenth Ancestor: Venerable Nāgārjuna (Nāgārjuna) Fifteenth Ancestor: Venerable Kāṇadeva (Kāṇadeva) Sixteenth Ancestor: Venerable Rāhulata (Rāhulata) Seventeenth Ancestor: Venerable Saṃghanandi (Saṃghanandi) Eighteenth Ancestor: Venerable Gayaśata (Gayaśata) Nineteenth Ancestor: Venerable Kumāralāta (Kumāralāta) Twentieth Ancestor: Venerable Jayata (Jayata) Twenty-first Ancestor: Venerable Vasubandhu (Vasubandhu) Twenty-second Ancestor: Venerable Manura (Manura) Twenty-third Ancestor: Venerable Haklena (Haklena) Twenty-fourth Ancestor: Venerable Siṃha (Siṃha) Twenty-fifth Ancestor: Venerable Vasiasita (Vasiasita) Twenty-sixth Ancestor: Venerable Punyamitra (Punyamitra) Twenty-seventh Ancestor: Venerable Prajñātara (Prajñātara) Volume 3 Ancestors of the Eastern Land First Ancestor: Great Master Bodhidharma (Bodhidharma) Second Ancestor: Chan Master Huike (Huike) Third Ancestor: Chan Master Sengcan (Sengcan) Fourth Ancestor: Chan Master Daoxin (Daoxin) Fifth Ancestor: Chan Master Hongren (Hongren) Sixth Ancestor: Chan Master Huineng (Huineng) Volume 4 Collateral Lineage of the Fourth Ancestor, First Generation Chan Master Farong (Farong) of Mount Niutou Collateral Lineage of the Fourth Ancestor, Second Generation (Lineage of Farong of Niutou) Chan Master Zhiyan (Zhiyan) of Mount Niutou (Not recorded due to lack of opportunity) Collateral Lineage of the Fourth Ancestor, Third Generation (Lineage of Zhiyan of Niutou) Chan Master Huifang (Huifang) of Mount Niutou (Not recorded due to lack of opportunity) Collateral Lineage of the Fourth Ancestor, Fourth Generation (Lineage of Huifang of Niutou) Chan Master Fachi (Fachi) of Mount Niutou (Not recorded due to lack of opportunity) Collateral Lineage of the Fourth Ancestor, Fifth Generation (Lineage of Fachi of Niutou) Chan Master Zhiwei (Zhiwei) of Mount Niutou (Not recorded due to lack of opportunity) Collateral Lineage of the Fourth Ancestor, Sixth Generation (Lineage of Zhiwei of Niutou) Chan Master Xuanting (Xuanting) of Anguo Chan Master Xuansu (Xuansu) of Helin (Not recorded due to lack of opportunity) Collateral Lineage of the Fourth Ancestor, Seventh Generation (Lineage of Xuansu of Helin) Chan Master Daoqin (Daoqin) of Mount Jing Collateral Lineage of the Fourth Ancestor, Eighth Generation (Lineage of Daoqin of Jing) Chan Master Daolin (Daolin) of Bird's Nest Collateral Lineage of the Fifth Ancestor, First Generation Chan Master Shenxiu (Shenxiu) of the Northern School (Not recorded due to lack of opportunity) National Teacher Huian (Huian) of Mount Song (Not recorded due to lack of opportunity) Mount Meng
道明禪師 五祖旁出二世 (北宗秀法嗣)壽州道樹禪師 嵩山普寂禪師(無機緣不錄) (嵩岳安法嗣)嵩岳破灶墮和尚 五祖旁出三世 (嵩山寂法嗣)終南山惟政禪師 (破灶墮法嗣)嵩山峻極禪師 六祖旁出法嗣一世 吉州志誠禪師 洪州法達禪師 壽州智通禪師 江西志徹禪師 信州智常禪師 廣州志道禪師 永嘉真覺禪師 河北智隍禪師 南陽慧忠國師 荷澤神會禪師 六祖旁出二世 (南陽忠法嗣)耽源應真禪師 卷五 六祖法嗣 南嶽懷讓禪師 南嶽下一世 (南嶽讓法嗣)江西馬祖道一禪師 南嶽下二世 (馬祖一法嗣)百丈懷海禪師 天王道悟禪師(語具別卷) 南泉普愿禪師 鹽官齊安國師 歸宗智常禪師 大梅法常禪師 五泄靈默禪師 盤山寶積禪師 麻谷寶徹禪師 東寺如會禪師 西堂智藏禪師 章敬懷腪禪師 永泰靈湍禪師(無機錄不錄) 大珠慧海禪師 泐潭法會禪師 杉山智堅禪師 泐潭惟建禪師 茗溪道行禪師 石鞏慧藏禪師 北蘭讓禪師 南源道明禪師 中邑洪恩禪師 泐潭常興禪師 汾州無業禪師 鵝湖大義禪師 伊闕自在禪師 三角總印禪師
【現代漢語翻譯】 現代漢語譯本： 道明禪師 五祖旁出二世 （北宗秀法嗣）壽州道樹禪師，嵩山普寂禪師（無機緣不錄） （嵩岳安法嗣）嵩岳破灶墮和尚 五祖旁出三世 （嵩山寂法嗣）終南山惟政禪師 （破灶墮法嗣）嵩山峻極禪師 六祖旁出法嗣一世 吉州志誠禪師，洪州法達禪師 壽州智通禪師，江西志徹禪師 信州智常禪師，廣州志道禪師 永嘉真覺禪師，河北智隍禪師 南陽慧忠國師，荷澤神會禪師 六祖旁出二世 （南陽忠法嗣）耽源應真禪師 卷五 六祖法嗣 南嶽懷讓禪師 南嶽下一世 （南嶽讓法嗣）江西馬祖道一禪師 南嶽下二世 （馬祖一法嗣）百丈懷海禪師，天王道悟禪師（語具別卷） 南泉普愿禪師，鹽官齊安國師 歸宗智常禪師，大梅法常禪師 五泄靈默禪師，盤山寶積禪師 麻谷寶徹禪師，東寺如會禪師 西堂智藏禪師，章敬懷腪禪師 永泰靈湍禪師（無機錄不錄），大珠慧海禪師 泐潭法會禪師，杉山智堅禪師 泐潭惟建禪師，茗溪道行禪師 石鞏慧藏禪師，北蘭讓禪師 南源道明禪師，中邑洪恩禪師 泐潭常興禪師，汾州無業禪師 鵝湖大義禪師，伊闕自在禪師 三角總印禪師
【English Translation】 English version: Daoming Chan Master Second Generation Descendant from the Side Lineage of the Fifth Patriarch (Lineage of Shenxiu (北宗秀) of the Northern School) Shouchou Daoshu Chan Master, Songshan Puji Chan Master (Not recorded due to lack of opportunity) (Lineage of An (嵩岳安) of Songyue) Songyue Broken-Stove-Fall Monk Third Generation Descendant from the Side Lineage of the Fifth Patriarch (Lineage of Ji (嵩山寂) of Songshan) Zhongnanshan Weizheng Chan Master (Lineage of Broken-Stove-Fall) Songshan Junji Chan Master First Generation Descendant from the Side Lineage of the Sixth Patriarch Jizhou Zhicheng Chan Master, Hongzhou Fada Chan Master Shouchou Zhitong Chan Master, Jiangxi Zhiche Chan Master Xinzhou Zhichang Chan Master, Guangzhou Zhidao Chan Master Yongjia Zhenjue Chan Master, Hebei Zhihuang Chan Master Nanyang Huizhong National Teacher, Heze Shenhui Chan Master Second Generation Descendant from the Side Lineage of the Sixth Patriarch (Lineage of Zhong (南陽忠) of Nanyang) Tanyuan Yingzhen Chan Master Volume 5 Lineage of the Sixth Patriarch Nanyue Huairang Chan Master Next Generation of Nanyue (Lineage of Rang (南嶽讓) of Nanyue) Jiangxi Mazu Daoyi Chan Master Second Generation Descendant of Nanyue (Lineage of Yi (馬祖一) of Mazu) Baizhang Huaihai Chan Master, Tianwang Daowu Chan Master (Words are in separate volumes) Nanquan Puyuan Chan Master, Yanguan Qi'an National Teacher Guizong Zhichang Chan Master, Damei Fachang Chan Master Wuxie Lingmo Chan Master, Panshan Baoji Chan Master Magu Baoche Chan Master, Dongsi Ruhui Chan Master Xitang Zhizang Chan Master, Zhangjing Huaiyun Chan Master Yongtai Lingtuan Chan Master (Not recorded due to lack of opportunity), Dazhu Huihai Chan Master Letan Fahui Chan Master, Shanshan Zhijian Chan Master Letan Weijian Chan Master, Mingxi Daohang Chan Master Shigong Huizang Chan Master, Beilan Rang Chan Master Nanyuan Daoming Chan Master, Zhongyi Hongen Chan Master Letan Changxing Chan Master, Fenzhou Wuye Chan Master Ehu Dayi Chan Master, Yique Zizai Chan Master Sanjiao Zongyin Chan Master
魯祖寶云禪師 芙蓉太毓禪師 紫玉道通禪師 五臺隱峰禪師 西園曇藏禪師 楊岐甄叔禪師 馬頭神藏禪師 華林善覺禪師 水塘和尚 烏臼和尚 古寺和尚 石臼和尚 本溪和尚 石林和尚 西山亮座主 齊峰和尚 大陽和尚 百靈和尚 金牛和尚 乳源和尚 松山和尚 則川和尚 打地和尚 秀溪和尚 椑樹和尚 草堂和尚 興平和尚 逍遙和尚 水潦和尚 浮杯和尚 龍山和尚 龐蘊居士 卷六 南嶽下三世 (百丈海法嗣)黃檗希運禪師 溈山靈祐禪師(語具別卷) 長慶大安禪師 大慈寰中禪師 平田普岸禪師 石霜性空禪師 古靈神贊禪師 和安寺通禪師 衛國院道禪師 東山慧禪師 清田和尚 百丈涅槃和尚 (南泉愿法嗣)趙州從諗禪師 長沙景岑禪師 鄂州茱萸和尚 子湖利蹤禪師 雲際師祖禪師 靈鷲閑禪師 日子和尚 蘇州西禪和尚 陸亙大夫 甘贄行者 (鹽官安法嗣)關南道常禪師(無機緣不錄) 雙嶺玄真禪師 (歸宗常法嗣)芙蓉靈訓禪師 漢南高亭和尚 五臺智通禪師 高安大愚禪師(無機緣不錄) (大梅常法嗣)杭州天龍和尚(無機
【現代漢語翻譯】 現代漢語譯本 魯祖寶云禪師 芙蓉太毓禪師，紫玉道通禪師，五臺隱峰禪師，西園曇藏禪師，楊岐甄叔禪師，馬頭神藏禪師，華林善覺禪師，水塘和尚，烏臼和尚，古寺和尚，石臼和尚，本溪和尚，石林和尚，西山亮座主，齊峰和尚，大陽和尚，百靈和尚，金牛和尚，乳源和尚，松山和尚，則川和尚，打地和尚，秀溪和尚，椑樹和尚，草堂和尚，興平和尚，逍遙和尚，水潦和尚，浮杯和尚，龍山和尚，龐蘊居士 卷六 南嶽下三世 (百丈海法嗣)黃檗希運禪師，溈山靈祐禪師(語具別卷)，長慶大安禪師，大慈寰中禪師，平田普岸禪師，石霜性空禪師，古靈神贊禪師，和安寺通禪師，衛國院道禪師，東山慧禪師，清田和尚，百丈涅槃和尚 (南泉愿法嗣)趙州從諗禪師，長沙景岑禪師，鄂州茱萸和尚，子湖利蹤禪師，雲際師祖禪師，靈鷲閑禪師，日子和尚，蘇州西禪和尚，陸亙大夫，甘贄行者 (鹽官安法嗣)關南道常禪師(無機緣不錄)，雙嶺玄真禪師 (歸宗常法嗣)芙蓉靈訓禪師，漢南高亭和尚 (五臺智通禪師)，高安大愚禪師(無機緣不錄) (大梅常法嗣)杭州天龍和尚(無機
【English Translation】 English version Lu Zu Baoyun Chan Master Furong Taiyu Chan Master, Ziyu Daotong Chan Master, Wutai Yinfeng Chan Master, Xiyuan Tanzang Chan Master, Yangqi Zhenshu Chan Master, Matou Shenzang Chan Master, Hualin Shanjue Chan Master, Water Pond Monk, Wujiu Monk, Ancient Temple Monk, Stone Mortar Monk, Benxi Monk, Stone Forest Monk, Xishan Liang Zuozhu, Qifeng Monk, Dayang Monk, Bailing Monk, Jinniu Monk, Ruyuan Monk, Songshan Monk, Zechuan Monk, Dadi Monk, Xiuxi Monk, Beishu Monk, Caotang Monk, Xingping Monk, Xiaoyao Monk, Shuiliao Monk, Fubei Monk, Longshan Monk, Layman Pang Yun Volume Six Three Generations Below Nanyue (Lineage of Baizhang Hai) Huangbo Xiyun Chan Master, Weishan Lingyou Chan Master (Sayings in separate volume), Changqing Daan Chan Master, Daci Huanzhong Chan Master, Pingtian Puan Chan Master, Shishuang Xingkong Chan Master, Guling Shenzan Chan Master, He'an Temple Tong Chan Master, Weiguo Monastery Dao Chan Master, Dongshan Hui Chan Master, Qingtian Monk, Baizhang Nirvana Monk (Lineage of Nanquan Yuan) Zhaozhou Congshen Chan Master, Changsha Jingcen Chan Master, Ezhou Zhuyu Monk, Zihu Lizong Chan Master, Yunji Shizu Chan Master, Lingjiu Xian Chan Master, Rizi Monk, Suzhou Xi Chan Monk, Dafu Lu Xuan, Practitioner Gan Zhi (Lineage of Yanguan An) Guannan Daochang Chan Master (Not recorded due to lack of opportunity), Shuangling Xuanzhen Chan Master (Lineage of Guizong Chang) Furong Lingxun Chan Master, Hannan Gaoting Monk (Wutai Zhitong Chan Master), Gao'an Dayu Chan Master (Not recorded due to lack of opportunity) (Lineage of Damei Chang) Hangzhou Tianlong Monk (No
緣不錄) (盤山積法嗣)鎮州普化和尚 (麻谷徹法嗣)壽州良遂禪師 (東寺會法嗣)薯山慧超禪師 (西堂藏法嗣)虔州處微禪師 (章敬腪法嗣)龜山智具禪師 金州操禪師 朗州古堤和尚 (永泰湍法嗣)上林戒靈禪師 五臺秘魔巖和尚 湖南祗林和尚 南嶽下四世 (黃檗運法嗣)臨濟義玄禪師(語具別卷) 睦州陳尊宿 千頃楚南禪師 烏石靈觀禪師 羅漢宗徹禪師 相國裴休居士 (長慶安法嗣)大隨法真禪師 靈樹如敏禪師 靈云志勤禪師 壽山師解禪師 饒州峣山和尚 國歡文矩禪師 臺州浮江和尚 文殊圓明禪師 (趙州諗法嗣)嚴陽善信尊者 光孝慧覺禪師 木陳從朗禪師 杭州多福和尚 益州西睦和尚 (長沙岑法嗣)雪竇常通禪師 (子湖蹤法嗣)臺州勝光和尚 日容遠和尚 (開南常法嗣)關南道吾和尚 漳州羅漢和尚 (高安愚法嗣)末山尼瞭然禪師 (天龍法嗣)金華俱胝和尚 南嶽下五世 (陳尊宿法嗣)陳操尚書 卷七 南嶽下二世 (馬祖一法嗣)天王道悟禪師 南嶽下三世 (天王悟法嗣)龍潭崇信禪師 南嶽下四世 (龍潭信法嗣)德山
【現代漢語翻譯】 現代漢語譯本 《緣不錄》
（盤山積法嗣）鎮州普化和尚
（麻谷徹法嗣）壽州良遂禪師
（東寺會法嗣）薯山慧超禪師
（西堂藏法嗣）虔州處微禪師
（章敬腪法嗣）龜山智具禪師，金州操禪師
朗州古堤和尚
（永泰湍法嗣）上林戒靈禪師，五臺秘魔巖和尚
湖南祗林和尚
南嶽下四世
（黃檗運法嗣）臨濟義玄禪師（語具別卷），睦州陳尊宿
千頃楚南禪師，烏石靈觀禪師
羅漢宗徹禪師，相國裴休居士
（長慶安法嗣）大隨法真禪師，靈樹如敏禪師
靈云志勤禪師，壽山師解禪師
饒州峣山和尚，國歡文矩禪師
臺州浮江和尚，文殊圓明禪師
（趙州諗法嗣）嚴陽善信尊者，光孝慧覺禪師
木陳從朗禪師，杭州多福和尚
益州西睦和尚
（長沙岑法嗣）雪竇常通禪師
（子湖蹤法嗣）臺州勝光和尚，日容遠和尚
（開南常法嗣）關南道吾和尚，漳州羅漢和尚
（高安愚法嗣）末山尼瞭然禪師
（天龍法嗣）金華俱胝和尚
南嶽下五世
（陳尊宿法嗣）陳操尚書 卷七 南嶽下二世
（馬祖一法嗣）天王道悟禪師 南嶽下三世
（天王悟法嗣）龍潭崇信禪師 南嶽下四世
（龍潭信法嗣）德山
【English Translation】 English version 《Lineage Notations》
(Lineage of Panshan Ji) Zen Master Puhua of Zhenzhou
(Lineage of Magu Che) Zen Master Liang Sui of Shouzhou
(Lineage of Dongsi Hui) Zen Master Huichao of Shushan
(Lineage of Xitang Zang) Zen Master Chuwei of Qianzhou
(Lineage of Zhangjing Yun) Zen Master Zhiju of Guishan, Zen Master Cao of Jinzhou
Monk Gudi of Langzhou
(Lineage of Yongtai Tuan) Zen Master Jieling of Shanglin, Monk Mimo Rock of Wutai
Monk Zhilin of Hunan
Fourth Generation under Nanyue
(Lineage of Huangbo Yun) Zen Master Yixuan of Linji (words are in a separate volume), Elder Chen of Muzhou
Zen Master Chunan of Qianqing, Zen Master Lingguan of Wushi
Zen Master Zongche of Luohan, Layman Pei Xiu, the Prime Minister
(Lineage of Changqing An) Zen Master Fazhen of Dasui, Zen Master Rumin of Lingshu
Zen Master Zhiqin of Lingyun, Zen Master Shijie of Shoushan
Monk Yaoshan of Raozhou, Zen Master Wenju of Guohuan
Monk Fujiang of Taizhou, Zen Master Yuanming of Wenshu
(Lineage of Zhaozhou Shen) Venerable Shanxin of Yanyang, Zen Master Huijue of Guangxiao
Zen Master Conglang of Muchen, Monk Duofu of Hangzhou
Monk Ximu of Yizhou
(Lineage of Changsha Cen) Zen Master Changtong of Xuedou
(Lineage of Zihu Zong) Monk Shengguang of Taizhou, Monk Riyong Yuan
(Lineage of Kainan Chang) Monk Daowu of Guannan, Monk Luohan of Zhangzhou
(Lineage of Gaoan Yu) Zen Master Liaoran, a nun of Moshan
(Lineage of Tianlong) Monk Juti of Jinhua
Fifth Generation under Nanyue
(Lineage of Elder Chen) Minister Chen Cao Volume Seven Second Generation under Nanyue
(Lineage of Mazu Yi) Zen Master Daowu of Tianwang Third Generation under Nanyue
(Lineage of Tianwang Wu) Zen Master Chongxin of Longtan Fourth Generation under Nanyue
(Lineage of Longtan Xin) Deshan
宣鑒禪師 南嶽下五世 (德山鑒法嗣)巖頭全奯禪師 雪峰義存禪師 感潭資國禪師 瑞龍慧恭禪師 泉州瓦棺和尚 高亭簡禪師 南嶽下六世 (巖頭奯法嗣)瑞巖師彥禪師 玄泉山彥禪師(無機緣不錄) 羅山道閑禪師 (雪峰存法嗣)雲門文偃禪師(語具別卷) 玄沙師備禪師 長慶慧棱禪師 保福從展禪師 鼓山神晏國師 龍華靈照禪師 翠巖令參禪師 鏡清道怤禪師 安國弘瑫禪師 睡龍道溥禪師(無機緣不錄) 金輪可觀禪師 長生皎然禪師 鵝湖智孚禪師 隆壽紹卿禪師 云蓋歸本禪師 洛京南院和尚 龍興宗靖禪師 越山師鼐禪師 福清玄訥禪師 建州夢筆和尚 潮山延宗禪師 太原孚上座 南嶽惟頸禪師 南嶽下七世 (玄泉彥法嗣)黃龍誨機禪師 (羅山閑法嗣)明招德謙禪師 西川定慧禪師 天竺義澄禪師 (玄沙備法嗣)羅漢桂琛禪師 安國慧球禪師 大章契如庵主 國清師靜上座 (長慶棱法嗣)招慶道匡禪師 鷲嶺明遠禪師 龍華彥球禪師(無機緣不錄) 報慈光云禪師 廣嚴咸澤禪師 新羅龜山和尚 太傅王延彬居士 (保福展法嗣)報恩道熙禪師 招慶
【現代漢語翻譯】 現代漢語譯本 宣鑒禪師 南嶽下五世 (德山鑒法嗣)巖頭全奯禪師，雪峰義存禪師 感潭資國禪師，瑞龍慧恭禪師 泉州瓦棺和尚，高亭簡禪師 南嶽下六世 (巖頭奯法嗣)瑞巖師彥禪師，玄泉山彥禪師(無機緣不錄) 羅山道閑禪師 (雪峰存法嗣)雲門文偃禪師(語具別卷)，玄沙師備禪師 長慶慧棱禪師，保福從展禪師 鼓山神晏國師，龍華靈照禪師 翠巖令參禪師，鏡清道怤禪師 安國弘瑫禪師，睡龍道溥禪師(無機緣不錄) 金輪可觀禪師，長生皎然禪師 鵝湖智孚禪師，隆壽紹卿禪師 云蓋歸本禪師，洛京南院和尚 龍興宗靖禪師，越山師鼐禪師 福清玄訥禪師，建州夢筆和尚 潮山延宗禪師，太原孚上座 南嶽惟頸禪師 南嶽下七世 (玄泉彥法嗣)黃龍誨機禪師 (羅山閑法嗣)明招德謙禪師，西川定慧禪師 天竺義澄禪師 (玄沙備法嗣)羅漢桂琛禪師，安國慧球禪師 大章契如庵主，國清師靜上座 (長慶棱法嗣)招慶道匡禪師，鷲嶺明遠禪師 龍華彥球禪師(無機緣不錄)，報慈光云禪師 廣嚴咸澤禪師，新羅龜山和尚 太傅王延彬居士 (保福展法嗣)報恩道熙禪師，招慶
【English Translation】 English version Xuanjian (宣鑒) Zen Master 5th Generation from Nanyue (南嶽) (Dharma Successor of Deshan Jian (德山鑒)) Zen Master Yantou Quanhuo (巖頭全奯), Zen Master Xuefeng Yicun (雪峰義存) Zen Master Gantan Ziguo (感潭資國), Zen Master Ruilong Huigong (瑞龍慧恭) Monk Waguan of Quanzhou (泉州瓦棺), Zen Master Gaoting Jian (高亭簡) 6th Generation from Nanyue (南嶽) (Dharma Successor of Yantou Quanhuo (巖頭奯)) Zen Master Ruiyan Shiyan (瑞巖師彥), Zen Master Xuanquanshan Yan (玄泉山彥) (Not recorded due to lack of opportunity) Zen Master Luoshan Daoxian (羅山道閑) (Dharma Successor of Xuefeng Yicun (雪峰存)) Zen Master Yunmen Wenyan (雲門文偃) (Words are in a separate volume), Zen Master Xuansha Shibei (玄沙師備) Zen Master Changqing Huiling (長慶慧棱), Zen Master Baofu Congzhan (保福從展) National Teacher Gushan Shenyan (鼓山神晏), Zen Master Longhua Lingzhao (龍華靈照) Zen Master Cuiyan Lingshen (翠巖令參), Zen Master Jingqing Daofu (鏡清道怤) Zen Master Anguo Hongtao (安國弘瑫), Zen Master Shuilong Daopu (睡龍道溥) (Not recorded due to lack of opportunity) Zen Master Jinlun Kewan (金輪可觀), Zen Master Changsheng Jiaoran (長生皎然) Zen Master Ehu Zhifu (鵝湖智孚), Zen Master Longshou Shaoqing (隆壽紹卿) Zen Master Yungai Guiben (云蓋歸本), Monk Nanyuan of Luojing (洛京南院) Zen Master Longxing Zongjing (龍興宗靖), Zen Master Yueshan Shinai (越山師鼐) Zen Master Fuqing Xuanna (福清玄訥), Monk Mengbi of Jianzhou (建州夢筆) Zen Master Chaoshan Yanzong (潮山延宗), Senior Seat Taiyuan Fu (太原孚) Zen Master Nanyue Weijing (南嶽惟頸) 7th Generation from Nanyue (南嶽) (Dharma Successor of Xuanquanshan Yan (玄泉彥)) Zen Master Huanglong Huiji (黃龍誨機) (Dharma Successor of Luoshan Daoxian (羅山閑)) Zen Master Mingzhao Deqian (明招德謙), Zen Master Xichuan Dinghui (西川定慧) Zen Master Tianzhu Yicheng (天竺義澄) (Dharma Successor of Xuansha Shibei (玄沙備)) Zen Master Luohan Guichen (羅漢桂琛), Zen Master Anguo Huiqiu (安國慧球) Hermit Dazhang Qiru (大章契如), Senior Seat Guoqing Shijing (國清師靜) (Dharma Successor of Changqing Huiling (長慶棱)) Zen Master Zhaoqing Daokuang (招慶道匡), Zen Master Jiuling Mingyuan (鷲嶺明遠) Zen Master Longhua Yanqiu (龍華彥球) (Not recorded due to lack of opportunity), Zen Master Bao Ci Guangyun (報慈光云) Zen Master Guangyan Xianze (廣嚴咸澤), Monk Guishan of Silla (新羅龜山) Grand Tutor Wang Yanbin (太傅王延彬) Layman (Dharma Successor of Baofu Congzhan (保福從展)) Zen Master Baoen Daoxi (報恩道熙), Zhaoqing (招慶)
省僜禪師 (鼓山晏法嗣)天竺子儀禪師 白雲智作禪師 鼓山智岳禪師 (龍華照法嗣)報國院照禪師 (鏡清怤法嗣)資福智遠禪師 烏巨儀晏禪師 (安國瑫法嗣)瑞峰志端禪師 (睡龍溥法嗣)保福清溪禪師 南嶽下八世 (黃龍機法嗣)嘉州黑水和尚 呂巖真人 (羅漢琛法嗣)清涼文益禪師(語具別卷) 清溪洪進禪師 清涼休復禪師 龍濟紹修禪師 (龍華球法嗣)酒仙遇賢禪師 南嶽下九世 (清溪進法嗣)圓通緣德禪師 卷八 (臨濟宗) 南嶽下四世 (黃檗運法嗣)臨濟義玄禪師 南嶽下五世(臨濟下一世) (臨濟玄法嗣)興化存獎禪師 寶壽沼禪師 三聖慧然禪師 魏府大覺和尚 灌溪志閑禪師 𣵠州紙衣和尚 定州善崔禪師 鎮州萬壽和尚 幽州譚空和尚 滄州米倉和尚 虎溪庵主 定上座 奯上座 南嶽下六世(臨濟下二世) (興化獎法嗣)南院慧颙禪師 守廓侍者 (寶壽沼法嗣)西院思明禪師 寶壽和尚 (紙衣法嗣)際上座 南嶽下七世(臨濟下三世) (南院颙法嗣)風穴延沼禪師 穎橋安禪師 (西院明法嗣)興陽歸靜禪師 南嶽下八世(臨濟下四
【現代漢語翻譯】 現代漢語譯本 省僜禪師 （鼓山晏法嗣）天竺子儀禪師，白雲智作禪師 鼓山智岳禪師 （龍華照法嗣）報國院照禪師 （鏡清怤法嗣）資福智遠禪師，烏巨儀晏禪師 （安國瑫法嗣）瑞峰志端禪師 （睡龍溥法嗣）保福清溪禪師 南嶽下八世 （黃龍機法嗣）嘉州黑水和尚，呂巖真人 （羅漢琛法嗣）清涼文益禪師（語具別卷），清溪洪進禪師 清涼休復禪師，龍濟紹修禪師 （龍華球法嗣）酒仙遇賢禪師 南嶽下九世 （清溪進法嗣）圓通緣德禪師 卷八 （臨濟宗） 南嶽下四世 （黃檗運法嗣）臨濟義玄禪師 南嶽下五世（臨濟下一世） （臨濟玄法嗣）興化存獎禪師，寶壽沼禪師 三聖慧然禪師，魏府大覺和尚 灌溪志閑禪師，𣵠州紙衣和尚 定州善崔禪師，鎮州萬壽和尚 幽州譚空和尚，滄州米倉和尚 虎溪庵主，定上座 奯上座 南嶽下六世（臨濟下二世） （興化獎法嗣）南院慧颙禪師，守廓侍者 （寶壽沼法嗣）西院思明禪師，寶壽和尚 （紙衣法嗣）際上座 南嶽下七世（臨濟下三世） （南院颙法嗣）風穴延沼禪師，穎橋安禪師 （西院明法嗣）興陽歸靜禪師 南嶽下八世（臨濟下四世）
【English Translation】 English version Chan Master Sheng Deng (Lineage of Yan of Gushan) Chan Master Ziyi of Tianzhu (India), Chan Master Zhizuo of Baiyun (White Cloud) Chan Master Zhiyue of Gushan (Drum Mountain) (Lineage of Zhao of Longhua) Chan Master Zhao of Baoguo Monastery (Repaying the Nation) (Lineage of Fu of Jingqing) Chan Master Zhiyuan of Zifu, Chan Master Yian of Wuju (Lineage of Tao of Anguo) Chan Master Zhiduan of Ruifeng (Auspicious Peak) (Lineage of Pu of Shuilong) Chan Master Qingxi of Baofu (Protecting Blessings) 8th Generation from Nanyue (Lineage of Ji of Huanglong) Monk Heishui of Jia Prefecture, Real Person Lü Yan (Lineage of Chen of Luohan) Chan Master Wenyue of Qingliang (Words are in a separate volume), Chan Master Hongjin of Qingxi Chan Master Xiufu of Qingliang, Chan Master Shaoxiu of Longji (Lineage of Qiu of Longhua) Immortal of Wine Yu Xian 9th Generation from Nanyue (Lineage of Jin of Qingxi) Chan Master Yuande of Yuantong Volume 8 (Linji School) 4th Generation from Nanyue (Lineage of Yun of Huangbo) Chan Master Yixuan of Linji 5th Generation from Nanyue (1st Generation from Linji) (Lineage of Xuan of Linji) Chan Master Cunjian of Xinghua, Chan Master Zhao of Baoshou Chan Master Huiran of Sansheng, Monk Dajue of Wei Prefecture Chan Master Zhixian of Guanxi, Monk Zhiyi of 𣵠 Prefecture Chan Master Shancui of Ding Prefecture, Monk Wanshou of Zhen Prefecture Monk Tankong of You Prefecture, Monk Micang of Cang Prefecture Hermit of Huxi (Tiger Creek), Senior Seat Ding Senior Seat 奯 6th Generation from Nanyue (2nd Generation from Linji) (Lineage of Jiang of Xinghua) Chan Master Huiyong of Nanyuan, Attendant Shoukuo (Lineage of Zhao of Baoshou) Chan Master Siming of Xiyuan, Monk Baoshou (Lineage of Zhiyi) Senior Seat Ji 7th Generation from Nanyue (3rd Generation from Linji) (Lineage of Yong of Nanyuan) Chan Master Yanzhao of Fengxue, Chan Master An of Yingqiao (Lineage of Ming of Xiyuan) Chan Master Guijing of Xingyang 8th Generation from Nanyue (4th Generation from Linji)
世) (風穴沼法嗣)首山省念禪師 廣慧真禪師 南嶽下九世(臨濟下五世) (首山念法嗣)汾陽善昭禪師 葉縣歸省禪師 神鼎洪諲禪師 谷隱蘊聰禪師 廣慧元璉禪師 三交智嵩禪師 仁王處評禪師 智門迥罕禪師 鹿門慧昭山主 南嶽下十世(臨濟下六世) (汾陽昭法嗣)石霜楚圓禪師 瑯玡慧覺禪師(無機緣不錄) 大愚守芝禪師(無機緣不錄) 法華全舉禪師 芭蕉谷泉禪師 龍華曉愚禪師 天聖皓泰禪師 龍潭智圓禪師 (葉縣省法嗣)浮山法遠禪師 (谷隱聰法嗣)金山曇穎禪師 龍華齊岳禪師(無機緣不錄) 大乘德遵禪師 永慶光普禪師 駙馬李遵勖居士 英公夏竦居士 (廣慧璉法嗣)華嚴道隆禪師 文公楊億居士 卷九 (臨濟宗) 南嶽下十一世(臨濟下七世) (石霜圓法嗣)楊岐方會禪師 黃龍慧南禪師 翠巖可真禪師 蔣山贊元禪師 靈隱德章禪師 (瑯玡覺法嗣)定慧超信禪師(無機緣不錄) 真如方禪師 興教坦禪師 歸宗可宣禪師 長水子璇講師 (大愚芝法嗣)云峰文悅禪師 (金山穎法嗣)凈住居說禪師 節使李端愿居士 (龍華岳法嗣)西余凈端禪師
【現代漢語翻譯】 現代漢語譯本 （風穴沼的法嗣）首山省念禪師、廣慧真禪師。 南嶽下九世（臨濟下五世） （首山唸的法嗣）汾陽善昭禪師、葉縣歸省禪師。 神鼎洪諲禪師、谷隱蘊聰禪師。 廣慧元璉禪師、三交智嵩禪師。 仁王處評禪師、智門迥罕禪師。 鹿門慧昭山主 南嶽下十世（臨濟下六世） （汾陽昭的法嗣）石霜楚圓禪師、瑯玡慧覺禪師（沒有機緣，不記錄）。 大愚守芝禪師（沒有機緣，不記錄）、法華全舉禪師。 芭蕉谷泉禪師、龍華曉愚禪師。 天聖皓泰禪師、龍潭智圓禪師。 （葉縣省的法嗣）浮山法遠禪師。 （谷隱聰的法嗣）金山曇穎禪師、龍華齊岳禪師（沒有機緣，不記錄）。 大乘德遵禪師、永慶光普禪師。 駙馬李遵勖居士、英公夏竦居士。 （廣慧璉的法嗣）華嚴道隆禪師、文公楊億居士。 卷九 （臨濟宗） 南嶽下十一世（臨濟下七世） （石霜圓的法嗣）楊岐方會禪師、黃龍慧南禪師。 翠巖可真禪師、蔣山贊元禪師。 靈隱德章禪師。 （瑯玡覺的法嗣）定慧超信禪師（沒有機緣，不記錄）、真如方禪師。 興教坦禪師、歸宗可宣禪師。 長水子璇講師。 （大愚芝的法嗣）云峰文悅禪師。 （金山穎的法嗣）凈住居說禪師、節使李端愿居士。 （龍華岳的法嗣）西余凈端禪師。
【English Translation】 English version (Successor of Fengxue Zhao) Chan Master Shoushan Xingnian, Chan Master Guanghui Zhen. 9th generation from Nanyue (5th generation from Linji) (Successor of Shoushan Nian) Chan Master Fenyang Shanzhao, Chan Master Yexian Guisheng. Chan Master Shending Hongyin, Chan Master Guyin Yuncong. Chan Master Guanghui Yuanlian, Chan Master Sanjiao Zhisong. Chan Master Renwang Chuping, Chan Master Zhimeng Jionghan. Mountain Master Lumen Huizhao 10th generation from Nanyue (6th generation from Linji) (Successor of Fenyang Zhao) Chan Master Shishuang Chuyuan, Chan Master Langye Huijue (Not recorded due to lack of opportunity). Chan Master Dayu Shouzhu (Not recorded due to lack of opportunity), Chan Master Fahua Quanju. Chan Master Bajiao Guquan, Chan Master Longhua Xiaoyu. Chan Master Tiansheng Haotai, Chan Master Longtan Zhiyuan. (Successor of Yexian Sheng) Chan Master Fushan Fayuan. (Successor of Guyin Cong) Chan Master Jinshan Tanying, Chan Master Longhua Qiyue (Not recorded due to lack of opportunity). Chan Master Dasheng Dezun, Chan Master Yongqing Guangpu. Layman Consort Li Zunxu, Layman Duke Ying Xia Song. (Successor of Guanghui Lian) Chan Master Huayan Daolong, Layman Wengong Yang Yi. Volume 9 (Linji School) 11th generation from Nanyue (7th generation from Linji) (Successor of Shishuang Yuan) Chan Master Yangqi Fanghui, Chan Master Huanglong Huinan. Chan Master Cuiyan Kezhen, Chan Master Jiangshan Zanyuan. Chan Master Lingyin Dezhang. (Successor of Langye Jue) Chan Master Dinghui Chaoxin (Not recorded due to lack of opportunity), Chan Master Zhenru Fang. Chan Master Xingjiao Tan, Chan Master Guizong Kexuan. Lecturer Changshui Zixuan. (Successor of Dayu Zhi) Chan Master Yunfeng Wenyue. (Successor of Jinshan Ying) Chan Master Jingzhu Jushuo, Layman Jieshi Li Duanyuan. (Successor of Longhua Yue) Chan Master Xiyu Jingduan.
南嶽下十二世(臨濟下八世) (楊岐會法嗣)白雲守端禪師 保寧仁勇禪師 (黃龍南法嗣)黃龍祖心禪師 東林常總禪師(無機緣不錄) 寶峰克文禪師 大溈懷秀禪師(無機緣不錄) 黃檗惟勝禪師 開元子琦禪師 仰山行偉禪師 云蓋守智禪師 建隆昭慶禪師(無機緣不錄) 隆慶慶閑禪師 泐潭洪英禪師 雪峰道圓禪師 (翠巖真法嗣)大溈慕喆禪師(無機緣不錄) (定慈信法嗣)穹窿智圓禪師 南嶽下十三世(臨濟下九世) (白雲端法嗣)五祖法演禪師 瑯邪永起禪師(無機緣不錄) 提刑郭祥正居士 (黃龍心法嗣)黃龍悟新禪師 黃龍惟清禪師 泐潭善清禪師 青原惟信禪師 夾山曉純禪師 保福本權禪師 太史黃庭堅居士 秘書吳恂居士 (東林總法嗣)泐潭印干禪師(無機緣不錄) 開先行瑛禪師(無機緣不錄) 褒親有瑞禪師 萬杉紹慈禪師 慧圓上座 內翰蘇軾居士 (寶峰文法嗣)兜率從悅禪師 法雲杲禪師 泐潭文準禪師 慧日文雅禪師(無機緣不錄) 寶華普鑒禪師 九峰希廣禪師 清涼慧洪禪師 石頭懷志庵主 (大溈秀法嗣)大溈祖瑃禪師(無機緣不錄) (黃
【現代漢語翻譯】 現代漢語譯本 南嶽下十二世（臨濟下八世） （楊岐會法嗣）白雲守端禪師，保寧仁勇禪師 （黃龍南法嗣）黃龍祖心禪師，東林常總禪師（無機緣不錄） 寶峰克文禪師，大溈懷秀禪師（無機緣不錄） 黃檗惟勝禪師，開元子琦禪師 仰山行偉禪師，云蓋守智禪師 建隆昭慶禪師（無機緣不錄），隆慶慶閑禪師 泐潭洪英禪師，雪峰道圓禪師 （翠巖真法嗣）大溈慕喆禪師（無機緣不錄） （定慈信法嗣）穹窿智圓禪師 南嶽下十三世（臨濟下九世） （白雲端法嗣）五祖法演禪師，瑯邪永起禪師（無機緣不錄） 提刑郭祥正居士 （黃龍心法嗣）黃龍悟新禪師，黃龍惟清禪師 泐潭善清禪師，青原惟信禪師 夾山曉純禪師，保福本權禪師 太史黃庭堅居士，秘書吳恂居士 （東林總法嗣）泐潭印干禪師（無機緣不錄），開先行瑛禪師（無機緣不錄） 褒親有瑞禪師，萬杉紹慈禪師 慧圓上座，內翰蘇軾居士 （寶峰文法嗣）兜率從悅禪師，法雲杲禪師 泐潭文準禪師，慧日文雅禪師（無機緣不錄） 寶華普鑒禪師，九峰希廣禪師 清涼慧洪禪師，石頭懷志庵主 （大溈秀法嗣）大溈祖瑃禪師（無機緣不錄） （黃
【English Translation】 English version Twelfth Generation from Nanyue (Eighth Generation from Linji) (Lineage of Yangqi Hui) Chan Master Baiyun Shouduan, Chan Master Baoning Renyong (Lineage of Huanglong Nan) Chan Master Huanglong Zuxin, Chan Master Donglin Changzong (Not recorded due to lack of opportunity) Chan Master Baofeng Kewen, Chan Master Dawei Huaixiu (Not recorded due to lack of opportunity) Chan Master Huangbo Weisheng, Chan Master Kaiyuan Ziqi Chan Master Yangshan Xingwei, Chan Master Yungai Shouzhi Chan Master Jianlong Zhaoqing (Not recorded due to lack of opportunity), Chan Master Longqing Qingxian Chan Master Letan Hongying, Chan Master Xuefeng Daoyuan (Lineage of Cuiyan Zhen) Chan Master Dawei Muzhe (Not recorded due to lack of opportunity) (Lineage of Dingci Xin) Chan Master Qionglong Zhiyuan Thirteenth Generation from Nanyue (Ninth Generation from Linji) (Lineage of Baiyun Duan) Chan Master Wuzu Fayan, Chan Master Langye Yongqi (Not recorded due to lack of opportunity) Layman Guo Xiangzheng, the Judicial Intendant (Lineage of Huanglong Xin) Chan Master Huanglong Wuxin, Chan Master Huanglong Weiqing Chan Master Letan Shanqing, Chan Master Qingyuan Weixin Chan Master Jiashan Xiaochun, Chan Master Baofu Benquan Layman Huang Tingjian, the Grand Historian; Layman Wu Xun, the Secretary (Lineage of Donglin Zong) Chan Master Letan Yingan (Not recorded due to lack of opportunity), Chan Master Kaixian Xingying (Not recorded due to lack of opportunity) Chan Master Baoqin Yourui, Chan Master Wanshan Shaozi Senior Monk Huiyuan, Layman Su Shi, the Academician of the Hanlin Academy (Lineage of Baofeng Wen) Chan Master Doushuai Congyue, Chan Master Fayun Gao Chan Master Letan Wenzhun, Chan Master Huiri Wenya (Not recorded due to lack of opportunity) Chan Master Baohua Pujian, Chan Master Jiufeng Xiguang Chan Master Qingliang Huihong, Hermit Shitou Huaizhi (Lineage of Dawei Xiu) Chan Master Dawei Zuchun (Not recorded due to lack of opportunity) (Huang
檗勝法嗣)昭覺純白禪師(無機緣不錄) (開元琦法嗣)尊勝有朋講師 (建隆慶法嗣)泗州用元禪師 (大溈喆法嗣)智海道平禪師(無機緣不錄) 泐潭景祥禪師(無機緣不錄) 光孝慧蘭禪師 南嶽下十四世(臨濟下十世) (五祖演法嗣)昭覺克勤禪師 太平慧勤禪師 龍門清遠禪師 開福道寧禪師 大隨元靜禪師 無為宗泰禪師 五祖表自禪師 九頂清素禪師 元禮首座 普融藏主 法閦上座 (瑯邪起法嗣)金陵俞道婆 (黃龍新法嗣)性空妙普庵主 鐘山道隆首座 空室智通道人 (黃龍清法嗣)上封本才禪師 法輪應端禪師 長靈守卓禪師(無機緣不錄) (泐潭清法嗣)黃龍道震禪師 萬年法一禪師 (泐潭干法嗣)天童普交禪師 圓通道旻禪師 二靈知和庵主 (開先瑛法嗣)慈氏瑞仙禪師 (兜率悅法嗣)丞相張商英居士 (法雲泉法嗣)西蜀鑾法師 (泐潭準法嗣)云巖天游禪師 (慧日稚法嗣)九仙法清禪師 覺海法因庵主 (大溈瑃法嗣)中巖蘊能禪師 (照覺白法嗣)信相宗顯禪師 (智海平法嗣)凈因繼成禪師 (泐潭祥法嗣)寶峰景淳知藏 懷玉用宣禪師
【現代漢語翻譯】 現代漢語譯本 （檗勝法嗣）昭覺純白禪師（無機緣不錄） （開元琦法嗣）尊勝有朋講師 （建隆慶法嗣（960-963））泗州用元禪師 （大溈喆法嗣）智海道平禪師（無機緣不錄） 泐潭景祥禪師（無機緣不錄） 光孝慧蘭禪師 南嶽下十四世（臨濟下十世） （五祖演法嗣）昭覺克勤禪師 太平慧勤禪師 龍門清遠禪師 開福道寧禪師 大隨元靜禪師 無為宗泰禪師 五祖表自禪師 九頂清素禪師 元禮首座 普融藏主 法閦上座 （瑯邪起法嗣）金陵俞道婆 （黃龍新法嗣）性空妙普庵主 鐘山道隆首座 空室智通道人 （黃龍清法嗣）上封本才禪師 法輪應端禪師 長靈守卓禪師（無機緣不錄） （泐潭清法嗣）黃龍道震禪師 萬年法一禪師 （泐潭干法嗣）天童普交禪師 圓通道旻禪師 二靈知和庵主 （開先瑛法嗣）慈氏瑞仙禪師 （兜率悅法嗣）丞相張商英居士 （法雲泉法嗣）西蜀鑾法師 （泐潭準法嗣）云巖天游禪師 （慧日稚法嗣）九仙法清禪師 覺海法因庵主 （大溈瑃法嗣）中巖蘊能禪師 （照覺白法嗣）信相宗顯禪師 （智海平法嗣）凈因繼成禪師 （泐潭祥法嗣）寶峰景淳知藏 懷玉用宣禪師
【English Translation】 English version (Lineage of Bi Sheng) Zen Master Zhaojue Chunbai (Not recorded due to lack of opportunity) (Lineage of Kaiyuan Qi) Lecturer Zunsheng Youpeng (Lineage of Jianlong Qing (960-963)) Zen Master Sizhou Yongyuan (Lineage of Dawei Zhe) Zen Master Zhihai Daoping (Not recorded due to lack of opportunity) Zen Master Letan Jingxiang (Not recorded due to lack of opportunity) Zen Master Guangxiao Huilan 14th Generation from Nanyue (10th Generation from Linji) (Lineage of Wuzu Yan) Zen Master Zhaojue Keqin Zen Master Taiping Huiqin Zen Master Longmen Qingyuan Zen Master Kaifu Daoning Zen Master Dasui Yuanjing Zen Master Wuwu Zongtai Zen Master Wuzu Biaozhi Zen Master Jiuding Qingsu Chief Seat Yuanli Store Manager Purong Senior Monk Fa Chu (Lineage of Langye Qi) Laywoman Jinling Yu (Lineage of Huanglong Xin) Hermit Xingkong Miaopu Chief Seat Zhongshan Daolong Taoist Kongshi Zhitong (Lineage of Huanglong Qing) Zen Master Shangfeng Bencai Zen Master Falun Yingduan Zen Master Changling Shouzhuo (Not recorded due to lack of opportunity) (Lineage of Letan Qing) Zen Master Huanglong Daozhen Zen Master Wannian Fayi (Lineage of Letan Gan) Zen Master Tiantong Pujiao Zen Master Yuantong Daomin Hermit Erling Zhihe (Lineage of Kaixian Ying) Zen Master Cishi Ruixian (Lineage of Doushuai Yue) Layman Zhang Shangying, Prime Minister (Lineage of Fayun Quan) Dharma Master Xishu Luan (Lineage of Letan Zhun) Zen Master Yunyan Tianyou (Lineage of Huiri Zhi) Zen Master Jiuxian Faqing Hermit Juehai Fayin (Lineage of Dawei Chun) Zen Master Zhongyan Yuneng (Lineage of Zhaojue Bai) Zen Master Xinxiang Zongxian (Lineage of Zhihai Ping) Zen Master Jingyin Jicheng (Lineage of Letan Xiang) Chief Librarian Baofeng Jingchun Zen Master Huaiyu Yongxuan
卷十 (臨濟宗) 南嶽下十五世(臨濟下十一世) (昭覺勤法嗣)徑山宗杲禪師 虎丘紹隆禪師 育王端裕禪師 大溈法泰禪師(無機緣不錄) 護國景元禪師 南峰云辯禪師 靈隱慧遠禪師 華藏安民禪師 昭覺道元禪師 中竺中仁禪師 像耳袁覺禪師 華嚴祖覺禪師 明因曇玩禪師 道祖首座 宗振首座 樞密徐俯居士 郡王趙令衿居士 侍郎李彌遜居士 覺庵道人祖氏 成都范縣君 (太平勤法嗣)文殊心道禪師 龍牙智才禪師 何山守珣禪師 泐潭擇明禪師(無機緣不錄) 祥符清海禪師 (龍門遠法嗣)龍翔士圭禪師 云居善悟禪師 黃龍法忠禪師 烏巨道行禪師 白楊法順禪師 云居法如禪師 歸宗正賢禪師 道場明辯禪師 世奇首座 給事馮楫居士 (大隨靜法嗣)石頭自回禪師 護聖居靜禪師 劍門南修道者 尚書莫將居士 龍圖王蕭居士 (長靈卓法嗣)道場慧林禪師(無機緣不錄) (云巖游法嗣)徑山智䇿禪師 (圓通旻法嗣)左丞范沖居士 樞密吳居厚居士 中丞盧航居士 左司睹貺居士 (凈因成法嗣)冶父道川禪師 南嶽下十六世(臨濟下十二世) (徑
【現代漢語翻譯】 現代漢語譯本 卷十 (臨濟宗) 南嶽下十五世(臨濟下十一世) (昭覺勤法嗣)徑山宗杲禪師、虎丘紹隆禪師、育王端裕禪師、大溈法泰禪師(無機緣不錄)、護國景元禪師、南峰云辯禪師、靈隱慧遠禪師、華藏安民禪師、昭覺道元禪師、中竺中仁禪師、象耳袁覺禪師、華嚴祖覺禪師、明因曇玩禪師、道祖首座、宗振首座、樞密徐俯居士、郡王趙令衿居士、侍郎李彌遜居士、覺庵道人祖氏、成都范縣君 (太平勤法嗣)文殊心道禪師、龍牙智才禪師、何山守珣禪師、泐潭擇明禪師(無機緣不錄)、祥符清海禪師 (龍門遠法嗣)龍翔士圭禪師、云居善悟禪師、黃龍法忠禪師、烏巨道行禪師、白楊法順禪師、云居法如禪師、歸宗正賢禪師、道場明辯禪師、世奇首座、給事馮楫居士 (大隨靜法嗣)石頭自回禪師、護聖居靜禪師、劍門南修道者、尚書莫將居士、龍圖王蕭居士 (長靈卓法嗣)道場慧林禪師(無機緣不錄) (云巖游法嗣)徑山智䇿禪師 (圓通旻法嗣)左丞范沖居士、樞密吳居厚居士、中丞盧航居士、左司睹貺居士 (凈因成法嗣)冶父道川禪師 南嶽下十六世(臨濟下十二世) (徑
【English Translation】 English version Volume 10 (Linji School) Fifteenth Generation from Nanyue (Eleventh Generation from Linji) (Successor of Zhaojue Qin) Chan Master Jingshan Zonggao, Chan Master Huqiu Shaolong, Chan Master Yuwang Duanyu, Chan Master Dawei Fatai (not recorded due to lack of opportunity), Chan Master Huguo Jingyuan, Chan Master Nanfeng Yunbian, Chan Master Lingyin Huiyuan, Chan Master Huazang Anmin, Chan Master Zhaojue Daoyuan, Chan Master Zhongzhu Zhongren, Chan Master Xiang'er Yuanjue, Chan Master Huayan Zujue, Chan Master Mingyin Tanwan, Head Monk Daozu, Head Monk Zongzhen, Layman Xu Fu, Privy Councilor, Layman Zhao Lingjin, Prince of the Commandery, Layman Li Mixun, Vice Minister, Taoist Ju'an Zu, Lady Fan of Chengdu (Successor of Taiping Qin) Chan Master Wenshu Xindao, Chan Master Longya Zhicai, Chan Master Heshan Shouqun, Chan Master Letan Zeming (not recorded due to lack of opportunity), Chan Master Xiangfu Qinghai (Successor of Longmen Yuan) Chan Master Longxiang Shigui, Chan Master Yunju Shangu, Chan Master Huanglong Fazhong, Chan Master Wuju Daoxing, Chan Master Baiyang Fashun, Chan Master Yunju Faru, Chan Master Guizong Zhengxian, Chan Master Daochang Mingbian, Head Monk Shiqi, Layman Feng Ji, Official of the Chancellery (Successor of Dasui Jing) Chan Master Shitou Zihui, Chan Master Husheng Jujing, Daoist Nanxiu of Jianmen, Layman Mo Jiang, Minister of the Ministry, Layman Wang Xiao, Drafter of Imperial Decrees (Successor of Changling Zhuo) Chan Master Daochang Huilin (not recorded due to lack of opportunity) (Successor of Yunyan You) Chan Master Jingshan Zhice (Successor of Yuantong Min) Layman Fan Chong, Vice Director of the Department, Layman Wu Juhou, Privy Councilor, Layman Lu Hang, Vice Director of the Department, Layman Du Kuang, Left Secretary (Successor of Jingyin Cheng) Chan Master Yefu Daochuan Sixteenth Generation from Nanyue (Twelfth Generation from Linji) (
山杲法嗣)教忠彌光禪師 東林道顏禪師 西禪鼎需禪師 開善道謙禪師 育王德光禪師 玉泉曇懿禪師 薦福悟本禪師 育王遵璞禪師 能仁祖元禪師 蔣山善直禪師 近禮侍者 資壽尼妙總禪師 侍郎張九成居士 提刑吳偉明居士 門司黃彥節居士 (虎丘隆法嗣)天童曇華禪師 (育王裕法嗣)凈慈師一禪師 道場法全禪師 (大溈泰法嗣)慧通清旦禪師 靈巖仲安禪師 (護國元法嗣)國清行機禪師 (靈隱遠法嗣)覺阿上人 內翰曾開居士 知府葛郯居士 (華藏民法嗣)徑山寶印禪師 (文殊道法嗣)楚安慧方禪師 文殊思業禪師 (佛燈珣法嗣)待制潘良貴居士 (泐潭明法嗣)無為守緣禪師 (龍翔圭法嗣)云居德升禪師 狼山慧溫禪師 (云居悟法嗣)中際善能禪師 云居自圓禪師 (烏巨行法嗣)長蘆守仁禪師 (道場辯法嗣)何山然首座 (道場林法嗣)東山吉禪師 南嶽下十七世(臨濟下十三世) (教忠光法嗣)凈慈曇密禪師 (東林顏法嗣)凈慈彥充禪師 智者真慈禪師 (西禪需法嗣)鼓山安永禪師 劍門安分庵主 (開善謙法嗣)吳十三道人 (應庵華法嗣)
【現代漢語翻譯】 現代漢語譯本 山杲法嗣：教忠彌光禪師，東林道顏禪師。 西禪鼎需禪師，開善道謙禪師。 育王德光禪師，玉泉曇懿禪師。 薦福悟本禪師，育王遵璞禪師。 能仁祖元禪師，蔣山善直禪師。 近禮侍者，資壽尼妙總禪師。 侍郎張九成居士，提刑吳偉明居士。 門司黃彥節居士。 (虎丘隆法嗣)天童曇華禪師。 (育王裕法嗣)凈慈師一禪師，道場法全禪師。 (大溈泰法嗣)慧通清旦禪師，靈巖仲安禪師。 (護國元法嗣)國清行機禪師。 (靈隱遠法嗣)覺阿上人，內翰曾開居士。 知府葛郯居士。 (華**法嗣)徑山寶印禪師。 (文殊道法嗣)楚安慧方禪師，文殊思業禪師。 (佛燈珣法嗣)待制潘良貴居士。 (泐潭明法嗣)無為守緣禪師。 (龍翔圭法嗣)云居德升禪師，狼山慧溫禪師。 (云居悟法嗣)中際善能禪師，云居自圓禪師。 (烏巨行法嗣)長蘆守仁禪師。 (道場辯法嗣)何山然首座。 (道場林法嗣)東山吉禪師。 南嶽下十七世(臨濟下十三世) (教忠光法嗣)凈慈曇密禪師。 (東林顏法嗣)凈慈彥充禪師，智者真慈禪師。 (西禪需法嗣)鼓山安永禪師，劍門安分庵主。 (開善謙法嗣)吳十三道人。 (應庵華法嗣)
【English Translation】 English version Lineage of Shan Gao: Chan Master Jiaozhong Miguang, Chan Master Donglin Daoyan. Chan Master Xichan Dingxu, Chan Master Kaishan Daoqian. Chan Master Yuwang Deguang, Chan Master Yuquan Tanyi. Chan Master Jianfu Wuben, Chan Master Yuwang Zunpu. Chan Master Nengren Zuyuan, Chan Master Jiangshan Shanzhi. Attendant Jinli, Chan Master Zishou Ni Miaozong (nun). Layman Zhang Jiucheng, Vice Minister; Layman Wu Weiming, Judicial Intendant. Layman Huang Yanjie, Secretary. (Lineage of Huqiu Long) Chan Master Tiantong Tanhua. (Lineage of Yuwang Yu) Chan Master Jingci Shiyi, Chan Master Daochang Faquan. (Lineage of Dawei Tai) Chan Master Huitong Qingdan, Chan Master Lingyan Zhong'an. (Lineage of Huguo Yuan) Chan Master Guoqing Xingji. (Lineage of Lingyin Yuan) Senior Monk Jue'a, Layman Zeng Kai, Academician. Layman Ge Tan, Prefect. (Lineage of Hua**) Chan Master Jingshan Baoyin. (Lineage of Wenshu Dao) Chan Master Chuan Hui Fang, Chan Master Wenshu Siye. (Lineage of Fodeng Xun) Layman Pan Liangui, Vice Minister. (Lineage of Letan Ming) Chan Master Wuwu Shouyuan. (Lineage of Longxiang Gui) Chan Master Yunju Desheng, Chan Master Langshan Huiwen. (Lineage of Yunju Wu) Chan Master Zhongji Shanneng, Chan Master Yunju Ziyuan. (Lineage of Wuju Xing) Chan Master Changlu Shouren. (Lineage of Daochang Bian) Head Monk Heshan Ran. (Lineage of Daochang Lin) Chan Master Dongshan Ji. Seventeenth Generation from Nanyue (Thirteenth Generation from Linji) (Lineage of Jiaozhong Guang) Chan Master Jingci Tanmi. (Lineage of Donglin Yan) Chan Master Jingci Yanchong, Chan Master Zhizhe Zhenci. (Lineage of Xichan Xu) Chan Master Gushan Anyong, Hermit Anfen of Jianmen. (Lineage of Kaishan Qian) Taoist Wu Shisan. (Lineage of Ying'an Hua)
天童咸杰禪師 侍郎李浩居士 (道場全法嗣)華藏有權禪師 卷十一 (溈仰宗) 南嶽下三世 (百丈海法嗣)溈山靈祐禪師 南嶽下四世 (溈山祐法嗣)仰山慧寂禪師 香嚴智閑禪師 徑山洪諲禪師 雙峰和尚(無機緣不錄) 定山神英禪師 延慶法端禪師 九峰慈慧禪師 京兆府米和尚 晉州霍山和尚 元康和尚 常侍王敬初居士 南嶽下五世 (仰山寂法嗣)南塔光涌禪師 霍山景通禪師 無著文喜禪師 (徑山諲法嗣)洪州米嶺和尚 (先雙峰法嗣)雙峰古禪師 南嶽下六世 (南塔涌法嗣)芭蕉慧清禪師 清化全怤禪師 南嶽下七世 (芭焦清法嗣)郢州繼徹禪師 卷十二 (雲門宗) 南嶽下六世 (雪峰存法嗣)雲門文偃禪師 南嶽下七世 (雲門偃法嗣)白雲子祥禪師(無機緣不錄) 德山緣密禪師(無機緣不錄) 巴陵顥鑒禪師 雙泉師寬禪師 香林澄遠禪師 洞山守初禪師 奉先深禪師 雙泉郁禪師(無機緣不錄) 清涼智明禪師(無機緣不錄) 洞山清稟禪師 雲門朗上座 南嶽下八世 (白雲祥法嗣)韶州大曆和尚 連州寶華和尚 月華山月禪師 (德山密法
【現代漢語翻譯】 現代漢語譯本 天童咸杰禪師，侍郎李浩居士 （道場全法嗣）華藏有權禪師 卷十一 （溈仰宗） 南嶽下三世 （百丈海法嗣）溈山靈祐禪師 南嶽下四世 （溈山祐法嗣）仰山慧寂禪師，香嚴智閑禪師 徑山洪諲禪師，雙峰和尚（無機緣不錄） 定山神英禪師，延慶法端禪師 九峰慈慧禪師，京兆府米和尚 晉州霍山和尚，元康和尚 常侍王敬初居士 南嶽下五世 （仰山寂法嗣）南塔光涌禪師，霍山景通禪師 無著文喜禪師 （徑山諲法嗣）洪州米嶺和尚 （先雙峰法嗣）雙峰古禪師 南嶽下六世 （南塔涌法嗣）芭蕉慧清禪師，清化全怤禪師 南嶽下七世 （芭焦清法嗣）郢州繼徹禪師 卷十二 （雲門宗） 南嶽下六世 （雪峰存法嗣）雲門文偃禪師 南嶽下七世 （雲門偃法嗣）白雲子祥禪師（無機緣不錄），德山緣密禪師（無機緣不錄） 巴陵顥鑒禪師，雙泉師寬禪師 香林澄遠禪師，洞山守初禪師 奉先深禪師，雙泉郁禪師（無機緣不錄） 清涼智明禪師（無機緣不錄），洞山清稟禪師 雲門朗上座 南嶽下八世 （白雲祥法嗣）韶州大曆和尚，連州寶華和尚 月華山月禪師 （德山密法
【English Translation】 English version Zen Master Xiantong Xianjie, Layman Li Hao, the Vice Minister (Successor of the Complete Dharma of the Dojo) Zen Master Youquan of Huazang Volume 11 (Weiyang School) Third Generation from Nanyue (Successor of Baizhang Hai's Dharma) Zen Master Lingyou of Weishan Fourth Generation from Nanyue (Successor of Weishan You's Dharma) Zen Master Huiji of Yangshan, Zen Master Zhixian of Xiangyan Zen Master Hongyin of Jingshan, Monk of Shuangfeng (Not recorded due to lack of opportunity) Zen Master Shenying of Dingshan, Zen Master Fadian of Yanqing Zen Master Cihui of Jiufeng, Monk Mi of Jingzhao Prefecture Monk of Huoshan in Jinzhou, Monk Yuankang Layman Wang Jingchu, the Attendant Fifth Generation from Nanyue (Successor of Yangshan Ji's Dharma) Zen Master Guangyong of Nanta, Zen Master Jingtong of Huoshan Zen Master Wuzhu Wenxi (Successor of Jingshan Yin's Dharma) Monk Miling of Hongzhou (Former Successor of Shuangfeng's Dharma) Ancient Zen Master of Shuangfeng Sixth Generation from Nanyue (Successor of Nanta Yong's Dharma) Zen Master Huiqing of Bajiao, Zen Master Quanfu of Qinghua Seventh Generation from Nanyue (Successor of Bajiao Qing's Dharma) Zen Master Jiche of Yingzhou Volume 12 (Yunmen School) Sixth Generation from Nanyue (Successor of Xuefeng Cun's Dharma) Zen Master Wenyan of Yunmen Seventh Generation from Nanyue (Successor of Yunmen Yan's Dharma) Zen Master Zixiang of Baiyun (Not recorded due to lack of opportunity), Zen Master Yuanmi of Deshan (Not recorded due to lack of opportunity) Zen Master Haojian of Baling, Zen Master Shikuan of Shuangquan Zen Master Chengyuan of Xianglin, Zen Master Shouchu of Dongshan Zen Master Shen of Fengxian, Zen Master Yu of Shuangquan (Not recorded due to lack of opportunity) Zen Master Zhiming of Qingliang (Not recorded due to lack of opportunity), Zen Master Qingbing of Dongshan Senior Monk Lang of Yunmen Eighth Generation from Nanyue (Successor of Baiyun Xiang's Dharma) Monk Dali of Shaozhou, Monk Baohua of Lianzhou Zen Master Yue of Yuehua Mountain (Dharma of Deshan Mi
嗣)文殊應真禪師(無機緣不錄) (巴陵鑒法嗣)泐潭靈澄散聖 (雙泉寬法嗣)五祖師戒禪師(無機緣不錄) (香林遠法嗣)智門光祚禪師(無機緣不錄) (洞山初法嗣)福嚴良雅禪師 乾明睦禪師 (雙泉郁法嗣)德山慧遠禪師(無機緣不錄) (清涼明法嗣)西峰云豁禪師 南嶽下九世 (文殊真法嗣)洞山曉聰禪師 (五祖戒法嗣)泐潭懷澄禪師(無機緣不錄) 北塔思廣禪師(無機緣不錄) (智門祚法嗣)雪竇重顯禪師 云蓋繼鵬禪師 (福嚴雅法嗣)北禪智賢禪師 (德山遠法嗣)開先善暹禪師 南嶽下十世 (洞山聰法嗣)云居曉舜禪師 佛日契嵩禪師 洪州太守許式 (泐潭澄法嗣)育王懷璉禪師 九峰鑒韶禪師(無機緣不錄) 令滔首座 (北塔廣法嗣)玉泉承皓禪師 (雪竇顯法嗣)天衣義懷禪師 平江惠金典座 報本有蘭禪師(無機緣不錄) (北禪賢法嗣)法昌倚遇禪師 (開先暹法嗣)云居了元禪師 智海本逸禪師(無機緣不錄) 南嶽下十一世 (云居舜法嗣)蔣山法泉禪師(無機緣不錄) (九峰韶法嗣)大梅法英禪師 (天衣懷法嗣)慧林圓照禪師 法雲法秀禪師
【現代漢語翻譯】 現代漢語譯本 （嗣）文殊應真禪師（沒有合適的機緣，事蹟不記錄） （巴陵鑒法嗣）泐潭靈澄散聖 （雙泉寬法嗣）五祖師戒禪師（沒有合適的機緣，事蹟不記錄） （香林遠法嗣）智門光祚禪師（沒有合適的機緣，事蹟不記錄） （洞山初法嗣）福嚴良雅禪師，乾明睦禪師 （雙泉郁法嗣）德山慧遠禪師（沒有合適的機緣，事蹟不記錄） （清涼明法嗣）西峰云豁禪師 南嶽下九世 （文殊真法嗣）洞山曉聰禪師 （五祖戒法嗣）泐潭懷澄禪師（沒有合適的機緣，事蹟不記錄），北塔思廣禪師（沒有合適的機緣，事蹟不記錄） （智門祚法嗣）雪竇重顯禪師，云蓋繼鵬禪師 （福嚴雅法嗣）北禪智賢禪師 （德山遠法嗣）開先善暹禪師 南嶽下十世 （洞山聰法嗣）云居曉舜禪師，佛日契嵩禪師 洪州太守許式 （泐潭澄法嗣）育王懷璉禪師，九峰鑒韶禪師（沒有合適的機緣，事蹟不記錄） 令滔首座 （北塔廣法嗣）玉泉承皓禪師 （雪竇顯法嗣）天衣義懷禪師，平江惠金典座 報本有蘭禪師（沒有合適的機緣，事蹟不記錄） （北禪賢法嗣）法昌倚遇禪師 （開先暹法嗣）云居了元禪師，智海本逸禪師（沒有合適的機緣，事蹟不記錄） 南嶽下十一世 （云居舜法嗣）蔣山法泉禪師（沒有合適的機緣，事蹟不記錄） （九峰韶法嗣）大梅法英禪師 （天衣懷法嗣）慧林圓照禪師，法雲法秀禪師
【English Translation】 English version (Successor of) Zen Master Yingzhen of Wenshu (If there is no suitable opportunity, the deeds will not be recorded) (Successor of Jianfa of Baling) Lingcheng San Sheng of Letan (Successor of Kuan of Shuangquan) Zen Master Shijie of Wuzu (If there is no suitable opportunity, the deeds will not be recorded) (Successor of Yuan of Xianglin) Zen Master Guangzuo of Zhimen (If there is no suitable opportunity, the deeds will not be recorded) (Successor of Chu of Dongshan) Zen Master Liangya of Fuyan, Zen Master Mu of Qianming (Successor of Yu of Shuangquan) Zen Master Huiyuan of Deshan (If there is no suitable opportunity, the deeds will not be recorded) (Successor of Ming of Qingliang) Zen Master Yunhuo of Xifeng 9th Generation from Nanyue (Successor of Zhen of Wenshu) Zen Master Xiaocong of Dongshan (Successor of Jie of Wuzu) Zen Master Huaicheng of Letan (If there is no suitable opportunity, the deeds will not be recorded), Zen Master Siguang of Beita (If there is no suitable opportunity, the deeds will not be recorded) (Successor of Zuo of Zhimen) Zen Master Chongxian of Xuedou, Zen Master Jipeng of Yungai (Successor of Ya of Fuyan) Zen Master Zhixian of Beichan (Successor of Yuan of Deshan) Zen Master Shanqian of Kaixian 10th Generation from Nanyue (Successor of Cong of Dongshan) Zen Master Xiaoshun of Yunju, Zen Master Qisong of Fori Prefect Xu Shi of Hongzhou (Successor of Cheng of Letan) Zen Master Huailian of Yuwang, Zen Master Jianshao of Jiufeng (If there is no suitable opportunity, the deeds will not be recorded) Chief Seat Lingtao (Successor of Guang of Beita) Zen Master Chenghao of Yuquan (Successor of Xian of Xuedou) Zen Master Yihuai of Tianyi, Registrar Huijin of Pingjiang Zen Master Youlan of Baoben (If there is no suitable opportunity, the deeds will not be recorded) (Successor of Xian of Beichan) Zen Master Yiyu of Fachang (Successor of Qian of Kaixian) Zen Master Liaoyuan of Yunju, Zen Master Benyi of Zhihai (If there is no suitable opportunity, the deeds will not be recorded) 11th Generation from Nanyue (Successor of Shun of Yunju) Zen Master Faquan of Jiangshan (If there is no suitable opportunity, the deeds will not be recorded) (Successor of Shao of Jiufeng) Zen Master Faying of Damei (Successor of Huai of Tianyi) Zen Master Yuanzhao of Huilin, Zen Master Faxiu of Fayun
天缽重元禪師(無機緣不錄) 侍郎楊杰居士 (報本蘭法嗣)法明上座 (智海逸法嗣)簽判劉經臣居士 南嶽下十二世 (蔣山泉法嗣)清獻趙抃居士 (慧休本法嗣)法雲善本禪師(無機緣不錄) 本覺守一禪師(無機緣不錄) 投子修顆禪師(無機緣不錄) 長蘆崇信禪師(無機緣不錄) (法雲秀法嗣)保寧子英禪師(無機緣不錄) (天缽元法嗣)元豐清滿禪師(無機緣不錄) 南嶽下十三世 (法雲本法嗣)寶林果昌禪師 天竺從諫講師 (本覺一法嗣)天臺如庵主 (投子颙法嗣)丞相富弼居士 (長蘆信法嗣)慧林懷深禪師 萬壽如瑰禪師 (保寧英法嗣)廣福惟尚禪師 (元豐滿法嗣)衛州王大夫 卷十三 (法眼宗) 南嶽下八世 (羅漢琛法嗣)清涼文益禪師 南嶽下九世 (清涼益法嗣)天臺德韶國師 清涼泰欽禪師 靈隱清聳禪師 百丈道恒禪師 永明道潛禪師 報恩慧明禪師 崇壽契稠禪師(無機緣不錄) 云居清錫禪師 羅漢智依禪師 報慈文遂禪師 報恩玄則禪師 歸宗䇿真禪師 古賢謹禪師 南嶽下十世 (天臺韶法嗣)永明延壽禪師 廣平守威禪師 五云
【現代漢語翻譯】 現代漢語譯本 天缽重元禪師（沒有特殊機緣的語句不收錄） 侍郎楊杰居士 （報本蘭的法嗣）法明上座 （智海逸的法嗣）簽判劉經臣居士 南嶽下十二世 （蔣山泉的法嗣）清獻趙抃居士 （慧休本的法嗣）法雲善本禪師（沒有特殊機緣的語句不收錄） 本覺守一禪師（沒有特殊機緣的語句不收錄） 投子修顆禪師（沒有特殊機緣的語句不收錄） 長蘆崇信禪師（沒有特殊機緣的語句不收錄） （法雲秀的法嗣）保寧子英禪師（沒有特殊機緣的語句不收錄） （天缽元的法嗣）元豐清滿禪師（沒有特殊機緣的語句不收錄） 南嶽下十三世 （法雲本的法嗣）寶林果昌禪師 天竺從諫講師 （本覺一的法嗣）天臺如庵主 （投子颙的法嗣）丞相富弼居士 （長蘆信的法嗣）慧林懷深禪師 萬壽如瑰禪師 （保寧英的法嗣）廣福惟尚禪師 （元豐滿的法嗣）衛州王大夫 卷十三 （法眼宗） 南嶽下八世 （羅漢琛的法嗣）清涼文益禪師 南嶽下九世 （清涼益的法嗣）天臺德韶國師 清涼泰欽禪師 靈隱清聳禪師 百丈道恒禪師 永明道潛禪師 報恩慧明禪師 崇壽契稠禪師（沒有特殊機緣的語句不收錄） 云居清錫禪師 羅漢智依禪師 報慈文遂禪師 報恩玄則禪師 歸宗䇿真禪師 古賢謹禪師 南嶽下十世 （天臺韶的法嗣）永明延壽禪師 廣平守威禪師 五云
【English Translation】 English version Tianbo Chongyuan Chan Master (Sentences without special circumstances are not recorded) Layman Yang Jie, Vice Minister (Dharma successor of Baoben Lan) Senior Monk Faming (Dharma successor of Zhihai Yi) Liu Jingchen, Secretary Twelfth Generation under Nanyue (Dharma successor of Jiangshan Quan) Layman Zhao Bian, Qingxian (Dharma successor of Huixiu Ben) Chan Master Fayun Shanben (Sentences without special circumstances are not recorded) Chan Master Benjue Shouyi (Sentences without special circumstances are not recorded) Chan Master Touzi Xiuke (Sentences without special circumstances are not recorded) Chan Master Changlu Chongxin (Sentences without special circumstances are not recorded) (Dharma successor of Fayun Xiu) Chan Master Baoning Ziying (Sentences without special circumstances are not recorded) (Dharma successor of Tianbo Yuan) Chan Master Yuanfeng Qingman (Sentences without special circumstances are not recorded) Thirteenth Generation under Nanyue (Dharma successor of Fayun Ben) Chan Master Baolin Guochang Lecturer Congjian of Tianzhu (Dharma successor of Benjue Yi) Hermit Ru'an of Tiantai (Dharma successor of Touzi Yong) Layman Fu Bi, Prime Minister (Dharma successor of Changlu Xin) Chan Master Huilin Huaishen Chan Master Wanshou Rugui (Dharma successor of Baoning Ying) Chan Master Guangfu Weishang (Dharma successor of Yuanfeng Man) Wang Dafu of Weizhou Volume 13 (Fayan School) Eighth Generation under Nanyue (Dharma successor of Luohan Chen) Chan Master Qingliang Wenyì Ninth Generation under Nanyue (Dharma successor of Qingliang Yi) National Teacher Tiantai Deshao Chan Master Qingliang Taiqin Chan Master Lingyin Qingsong Chan Master Baizhang Daoheng Chan Master Yongming Daoqian Chan Master Bao'en Huiming Chan Master Chongshou Qichou (Sentences without special circumstances are not recorded) Chan Master Yunju Qingxi Chan Master Luohan Zhiyi Chan Master Bao'ci Wensui Chan Master Bao'en Xuanze Chan Master Guizong Cezhen Chan Master Gu Xianjin Tenth Generation under Nanyue (Dharma successor of Tiantai Shao) Chan Master Yongming Yanshou Chan Master Guangping Shouwei Wuyun
志逢禪師 智者全肯禪師 瑞鹿遇安禪師 瑞鹿本先禪師 興教洪壽禪師 (清涼欽法嗣)云居道齊禪師 (永明潛法嗣)千光環省禪師 (崇壽稠法嗣)凈土惟素禪師(無機緣不錄) 南嶽下十一世 (云居齊法嗣)瑞嚴義海禪師 (凈土素法嗣)凈土惟正禪師 卷十四 六祖法嗣 青原行思禪師 青原下一世 (青原思法嗣)石頭希遷禪師 青原下二世 (石頭遷法嗣)藥山惟儼禪師 丹霞天然禪師 潭州大川禪師 大顛寶通禪師 長髭曠禪師 京兆尸利禪師 招提慧朗禪師 興國振朗禪師 法門佛陀禪師 大同濟禪師 青原下三世 (藥山儼法嗣)道吾宗智禪師 云巖曇晟禪師 船子德誠禪師 椑樹慧省禪師 百巖明哲禪師 澧州高沙彌 (丹霞然法嗣)翠微無學禪師 孝義性空禪師(無機緣不錄) (潭州川法嗣)仙天禪師 (大顛通法嗣)三平義忠禪師 (長髭曠法嗣)石室善道禪師 青原下四世 (道吾智法嗣)石霜慶諸禪師 漸源仲興禪師 (云巖晟法嗣)洞山良價禪師(語具別卷) 杏山鑒洪禪師 神山僧密禪師 (船子誠法嗣)夾山善會禪師 (翠微學法嗣)清平令遵
【現代漢語翻譯】 現代漢語譯本 志逢禪師，智者全肯禪師。 瑞鹿遇安禪師，瑞鹿本先禪師。 興教洪壽禪師。 （清涼欽法嗣）云居道齊禪師。 （永明潛法嗣）千光環省禪師。 （崇壽稠法嗣）凈土惟素禪師（無機緣不錄）。 南嶽下十一世 （云居齊法嗣）瑞嚴義海禪師。 （凈土素法嗣）凈土惟正禪師。 卷十四 六祖法嗣 青原行思禪師。 青原下一世 （青原思法嗣）石頭希遷禪師。 青原下二世 （石頭遷法嗣）藥山惟儼禪師，丹霞天然禪師。 潭州大川禪師，大顛寶通禪師。 長髭曠禪師，京兆尸利禪師。 招提慧朗禪師，興國振朗禪師。 法門佛陀禪師，大同濟禪師。 青原下三世 （藥山儼法嗣）道吾宗智禪師，云巖曇晟禪師。 船子德誠禪師，椑樹慧省禪師。 百巖明哲禪師，澧州高沙彌。 （丹霞然法嗣）翠微無學禪師，孝義性空禪師（無機緣不錄）。 （潭州川法嗣）仙天禪師。 （大顛通法嗣）三平義忠禪師。 （長髭曠法嗣）石室善道禪師。 青原下四世 （道吾智法嗣）石霜慶諸禪師，漸源仲興禪師。 （云巖晟法嗣）洞山良價禪師（語具別卷），杏山鑒洪禪師。 神山僧密禪師。 （船子誠法嗣）夾山善會禪師。 （翠微學法嗣）清平令遵
【English Translation】 English version Zen Master Zhifeng, Zen Master Zhizhe Quanken. Zen Master Ruilu Yu'an, Zen Master Ruilu Benxian. Zen Master Xingjiao Hongshou. (Lineage of Qingliang Qin) Zen Master Yunju Daoqi. (Lineage of Yongming Qian) Zen Master Qianguang Huansheng. (Lineage of Chongshou Chou) Zen Master Jingtu Weisu (no recorded encounters). 11th Generation from Nanyue (Lineage of Yunju Qi) Zen Master Ruiyan Yihai. (Lineage of Jingtu Su) Zen Master Jingtu Weizheng. Volume 14 Lineage of the Sixth Ancestor Zen Master Qingyuan Xingsi. 1st Generation after Qingyuan (Lineage of Qingyuan Si) Zen Master Shitou Xiqian. 2nd Generation after Qingyuan (Lineage of Shitou Qian) Zen Master Yaoshan Weiyan, Zen Master Danxia Tianran. Zen Master Tanzhou Dachuan, Zen Master Dadian Baotong. Zen Master Changzi Kuang, Zen Master Jingzhao Shili. Zen Master Zhaoti Huilang, Zen Master Xingguo Zhenlang. Zen Master Famen F陀, Zen Master Datong Ji. 3rd Generation after Qingyuan (Lineage of Yaoshan Yan) Zen Master Daowu Zongzhi, Zen Master Yunyan Tancheng. Zen Master Chuanzi Decheng, Zen Master Beishu Huisheng. Zen Master Baiyan Mingzhe, Monk Gaoshami of Lizhou. (Lineage of Danxia Ran) Zen Master Cuiwei Wuxue, Zen Master Xiaoyi Xingkong (no recorded encounters). (Lineage of Tanzhou Chuan) Zen Master Xiantian. (Lineage of Dadian Tong) Zen Master Sanping Yizhong. (Lineage of Changzi Kuang) Zen Master Shishi Shandao. 4th Generation after Qingyuan (Lineage of Daowu Zhi) Zen Master Shishuang Qingzhu, Zen Master Jianyuan Zhongxing. (Lineage of Yunyan Sheng) Zen Master Dongshan Liangjie (words in separate volume), Zen Master Xingshan Jianhong. Zen Master Shenshan Sengmi. (Lineage of Chuanzi Cheng) Zen Master Jiashan Shanhui. (Lineage of Cuiwei Xue) Zen Master Qingping Lingzun
禪師 投子大同禪師 白雲山約禪師 (孝義空法嗣)歙州茂源禪師 青原下五世 (石霜諸法嗣)大光居誨禪師 九峰道䖍禪師 涌泉景欣禪師 云蓋志元禪師 覆船洪薦禪師 鳳翔石柱禪師 南嶽玄泰禪師(無機緣不錄) 龍湖普聞禪師 張拙秀才 (夾山會法嗣)洛浦元安禪師 蟠龍可文禪師(無機緣不錄) 黃山月輪禪師 韶山寰普禪師 太原海湖禪師 (清平遵法嗣)三角令圭禪師 (投子同法嗣)投子感溫禪師 觀音巖俊禪師 青原下六世 (九峰䖍法嗣)禾山無殷禪師 (涌泉欣法嗣)六通院紹禪師 (洛浦安法嗣)青峰傳楚禪師 永安善靜禪師 洞溪戒定禪師 (蟠龍文法嗣)木平善道禪師 (黃山輪法嗣)郢州桐泉禪師 卷十五 (曹洞宗) 青原下四世 (云巖晟法嗣)洞山良價禪師 青原下五世 (洞山價法嗣)曹山本寂禪師 云居道膺禪師 疏山匡仁禪師 青林師䖍禪師 白水本仁禪師 白馬遁儒禪師 龍牙居遁禪師 華嚴休靜禪師 北院通禪師 洞山道全禪師 京兆蜆子和尚 幽棲道幽禪師 越州乾峰和尚 欽山文䆳禪師 青原下六世 (曹山寂法嗣)洞山
【現代漢語翻譯】 現代漢語譯本 禪師 投子大同禪師 白雲山約禪師 (孝義空法嗣)歙州茂源禪師 青原下五世 (石霜諸法嗣)大光居誨禪師 九峰道䖍禪師 涌泉景欣禪師 云蓋志元禪師 覆船洪薦禪師 鳳翔石柱禪師 南嶽玄泰禪師(無機緣不錄) 龍湖普聞禪師 張拙秀才 (夾山會法嗣)洛浦元安禪師 蟠龍可文禪師(無機緣不錄) 黃山月輪禪師 韶山寰普禪師 太原海湖禪師 (清平遵法嗣)三角令圭禪師 (投子同法嗣)投子感溫禪師 觀音巖俊禪師 青原下六世 (九峰䖍法嗣)禾山無殷禪師 (涌泉欣法嗣)六通院紹禪師 (洛浦安法嗣)青峰傳楚禪師 永安善靜禪師 洞溪戒定禪師 (蟠龍文法嗣)木平善道禪師 (黃山輪法嗣)郢州桐泉禪師 卷十五 (曹洞宗) 青原下四世 (云巖晟法嗣)洞山良價禪師 青原下五世 (洞山價法嗣)曹山本寂禪師 云居道膺禪師 疏山匡仁禪師 青林師䖍禪師 白水本仁禪師 白馬遁儒禪師 龍牙居遁禪師 華嚴休靜禪師 北院通禪師 洞山道全禪師 京兆蜆子和尚 幽棲道幽禪師 越州乾峰和尚 欽山文䆳禪師 青原下六世 (曹山寂法嗣)洞山
【English Translation】 English version Zen Master Touzi Datong (投子大同, Touzi Datong) Zen Master Baiyun Mountain Yue (白雲山約, Baiyun Mountain Yue) (Successor of Xiaoyi Kong) Zen Master Maoyuan of Shezhou (歙州茂源, Shezhou Maoyuan) 5th Generation from Qingyuan (Successors of Shishuang) Zen Master Juhui of Daguang (大光居誨, Daguang Juhui) Zen Master Daqian of Jiufeng (九峰道䖍, Jiufeng Daqian) Zen Master Jingxin of Yongquan (涌泉景欣, Yongquan Jingxin) Zen Master Zhiyuan of Yungai (云蓋志元, Yungai Zhiyuan) Zen Master Hongjian of Fuchuan (覆船洪薦, Fuchuan Hongjian) Zen Master Shizhu of Fengxiang (鳳翔石柱, Fengxiang Shizhu) Zen Master Xuantai of Nanyue (南嶽玄泰, Nanyue Xuantai) (No recorded teachings) Zen Master Puwen of Longhu (龍湖普聞, Longhu Puwen) Scholar Zhang Zhuo (張拙, Zhang Zhuo) (Successor of Jiashan) Zen Master Yuan'an of Luopu (洛浦元安, Luopu Yuan'an) Zen Master Kewen of Panlong (蟠龍可文, Panlong Kewen) (No recorded teachings) Zen Master Yuelun of Huangshan (黃山月輪, Huangshan Yuelun) Zen Master Huanpu of Shaoshan (韶山寰普, Shaoshan Huanpu) Zen Master Haihu of Taiyuan (太原海湖, Taiyuan Haihu) (Successor of Qingping Zun) Zen Master Linggui of Sanjiao (三角令圭, Sanjiao Linggui) (Successor of Touzi Tong) Zen Master Ganwen of Touzi (投子感溫, Touzi Ganwen) Zen Master Jun of Guanyin Rock (觀音巖俊, Guanyin Rock Jun) 6th Generation from Qingyuan (Successor of Daqian of Jiufeng) Zen Master Wuyin of Heshan (禾山無殷, Heshan Wuyin) (Successor of Jingxin of Yongquan) Zen Master Shao of Liutong Temple (六通院紹, Liutong Temple Shao) (Successor of Yuan'an of Luopu) Zen Master Chuan Chu of Qingfeng (青峰傳楚, Qingfeng Chu Chu) Zen Master Shanjing of Yong'an (永安善靜, Yongan Shanjing) Zen Master Jieding of Dongxi (洞溪戒定, Dongxi Jieding) (Successor of Kewen of Panlong) Zen Master Shandao of Muping (木平善道, Muping Shandao) (Successor of Yuelun of Huangshan) Zen Master Tongquan of Yingzhou (郢州桐泉, Yingzhou Tongquan) Volume 15 (Caodong School) 4th Generation from Qingyuan (Successor of Yunyan Sheng) Zen Master Liangjia of Dongshan (洞山良價, Dongshan Liangjia) 5th Generation from Qingyuan (Successor of Liangjia of Dongshan) Zen Master Benji of Caoshan (曹山本寂, Caoshan Benji) Zen Master Daoying of Yunju (云居道膺, Yunju Daoying) Zen Master Kuangren of Shushan (疏山匡仁, Shushan Kuangren) Zen Master Shiqian of Qinglin (青林師䖍, Qinglin Shiqian) Zen Master Benren of Baishui (白水本仁, Baishui Benren) Zen Master Dunru of Baima (白馬遁儒, Baima Dunru) Zen Master Jidun of Longya (龍牙居遁, Longya Jidun) Zen Master Xiujing of Huayan (華嚴休靜, Huayan Xiujing) Zen Master Tong of Beiyuan (北院通, Beiyuan Tong) Zen Master Daoquan of Dongshan (洞山道全, Dongshan Daoquan) Monk Xianzi of Jingzhao (京兆蜆子, Jingzhao Xianzi) Zen Master Daoyou of Youxi (幽棲道幽, Youxi Daoyou) Monk Qianfeng of Yuezhou (越州乾峰, Yuezhou Qianfeng) Zen Master Wen of Qinshan (欽山文䆳, Qinshan Wen) 6th Generation from Qingyuan (Successor of Benji of Caoshan) Dongshan
道延禪師 金峰從志禪師 曹山慧霞禪師 草菴法義禪師(無機緣不錄) 曹山智炬禪師 (云居膺法嗣)同安丕禪師(無機緣不錄) 嵇山章禪師 杭州佛日禪師 朱溪謙禪師 (疏山仁法嗣)護國守澄禪師(無機緣不錄) 靈泉歸仁禪師 疏山證禪師 黃檗慧禪師 (青林䖍法嗣)廣德延禪師(無機緣不錄) 石門獻蘊禪師 (華嚴靜法嗣)紫陵匡一禪師 (北院通法嗣)京兆香城和尚 青原下七世 (洞山延法嗣)上藍慶禪師 同安慧敏禪師 (金峰志法嗣)天池智隆禪師 (草菴義法嗣)龜洋慧忠禪師 (同安丕法嗣)同安志禪師 (護國澄法嗣)護國知遠禪師(無機緣不錄) (靈泉仁法嗣)大陽慧堅禪師 (廣德延法嗣)廣德義禪師 (石門蘊法嗣)石門慧徹禪師(無機緣不錄) (紫陵一法嗣)紫陵微禪師 青原下八世 (同安丕法嗣)梁山緣觀禪師 (護國遠法嗣)雲頂德敷禪師 (石門徹法嗣)石門紹遠禪師 石門筠首座 青原下九世 (梁山觀法嗣)大陽警玄禪師 青原下十世 (大陽玄法嗣)投子義青禪師 興陽清剖禪師 福嚴審承禪師 羅浮顯如禪師 白馬歸喜禪師
【現代漢語翻譯】 現代漢語譯本 道延禪師，金峰從志禪師 曹山慧霞禪師，草菴法義禪師（沒有合適的機緣，事蹟不被記錄） 曹山智炬禪師 （云居膺的法嗣）同安丕禪師（沒有合適的機緣，事蹟不被記錄），嵇山章禪師 杭州佛日禪師，朱溪謙禪師 （疏山仁的法嗣）護國守澄禪師（沒有合適的機緣，事蹟不被記錄），靈泉歸仁禪師 疏山證禪師，黃檗慧禪師 （青林䖍的法嗣）廣德延禪師（沒有合適的機緣，事蹟不被記錄），石門獻蘊禪師 （華嚴靜的法嗣）紫陵匡一禪師 （北院通的法嗣）京兆香城和尚 青原下七世 （洞山延的法嗣）上藍慶禪師，同安慧敏禪師 （金峰志的法嗣）天池智隆禪師 （草菴義的法嗣）龜洋慧忠禪師 （同安丕的法嗣）同安志禪師 （護國澄的法嗣）護國知遠禪師（沒有合適的機緣，事蹟不被記錄） （靈泉仁的法嗣）大陽慧堅禪師 （廣德延的法嗣）廣德義禪師 （石門蘊的法嗣）石門慧徹禪師（沒有合適的機緣，事蹟不被記錄） （紫陵一的法嗣）紫陵微禪師 青原下八世 （同安丕的法嗣）梁山緣觀禪師 （護國遠的法嗣）雲頂德敷禪師 （石門徹的法嗣）石門紹遠禪師，石門筠首座 青原下九世 （梁山觀的法嗣）大陽警玄禪師 青原下十世 （大陽玄的法嗣）投子義青禪師，興陽清剖禪師 福嚴審承禪師，羅浮顯如禪師 白馬歸喜禪師
【English Translation】 English version Daoyan Chan Master, Jinfeng Congzhi Chan Master Caoshan Huixia Chan Master, Cao'an Fayi Chan Master (Not recorded due to lack of suitable circumstances) Caoshan Zhiju Chan Master (Successor of Yunju Ying) Tongan Pi Chan Master (Not recorded due to lack of suitable circumstances), Jishan Zhang Chan Master Hangzhou Fori Chan Master, Zhuxi Qian Chan Master (Successor of Shushan Ren) Huguo Shoucheng Chan Master (Not recorded due to lack of suitable circumstances), Lingquan Guiren Chan Master Shushan Zheng Chan Master, Huangbo Hui Chan Master (Successor of Qinglin Qian) Guangde Yan Chan Master (Not recorded due to lack of suitable circumstances), Shimen Xianyun Chan Master (Successor of Huayan Jing) Ziling Kuangyi Chan Master (Successor of Beiyuan Tong) Jingzhao Xiangcheng Monk 7th Generation from Qingyuan (Successor of Dongshan Yan) Shanglan Qing Chan Master, Tongan Huimin Chan Master (Successor of Jinfeng Zhi) Tianchi Zhilong Chan Master (Successor of Cao'an Yi) Guiyang Huizhong Chan Master (Successor of Tongan Pi) Tongan Zhi Chan Master (Successor of Huguo Cheng) Huguo Zhiyuan Chan Master (Not recorded due to lack of suitable circumstances) (Successor of Lingquan Ren) Dayang Huijian Chan Master (Successor of Guangde Yan) Guangde Yi Chan Master (Successor of Shimen Yun) Shimen Huiche Chan Master (Not recorded due to lack of suitable circumstances) (Successor of Ziling Yi) Ziling Wei Chan Master 8th Generation from Qingyuan (Successor of Tongan Pi) Liangshan Yuanguan Chan Master (Successor of Huguo Yuan) Yunding Defu Chan Master (Successor of Shimen Che) Shimen Shaoyuan Chan Master, Shimen Yun Head Seat 9th Generation from Qingyuan (Successor of Liangshan Guan) Dayang Jingxuan Chan Master 10th Generation from Qingyuan (Successor of Dayang Xuan) Touzi Yiqing Chan Master, Xingyang Qingpou Chan Master Fuyan Shencheng Chan Master, Luofu Xianru Chan Master Baima Guixi Chan Master
青原下十一世 (投子青法嗣)芙蓉道楷禪師 青原下十二世 (芙蓉楷法嗣)丹霞子淳禪師(無機緣不錄) 寶峰惟照禪師 石門元易禪師(無機緣不錄) 鹿門法燈禪師 青原下十三世 (丹霞淳法嗣)長蘆青了禪師 天童正覺禪師 (寶峰照法嗣)圓通德止禪師 華藥智朋禪師 (石門易法嗣)青原齊禪師 天衣法聰禪師(無機緣不錄) 尼佛通禪師 青原下十四世 (長蘆了法嗣)天童宗玨禪師(無機緣不錄) (天童覺法嗣)雪竇嗣宗禪師 善權法智禪師 凈慈慧暉禪師 瑞巖法恭禪師 (天衣聰法嗣)吉祥元實禪師 投子道宣禪師 青原下十五世 (天童玨法嗣)雪竇智鑒禪師 卷十六 過去六佛 毗婆尸佛(過去莊嚴劫第九百九十八尊) 尸棄佛(第九百九十九尊) 毗舍浮佛(第一千尊) 拘留孫佛(見在賢劫第一尊) 拘那含牟尼佛(第二尊) 迦葉佛(第三尊) 西天東土應化聖賢 文殊菩薩 天親菩薩 維摩大士 善財童子 須菩提尊者 舍利弗尊者 殃崛摩羅尊者 賓頭盧尊者 障蔽魔王 那吒太子 䟦陀禪師 金陵寶誌禪師 雙林善慧大士 南嶽慧思禪師 天
【現代漢語翻譯】 現代漢語譯本 青原下十一世 （投子青法嗣）芙蓉道楷禪師 青原下十二世 （芙蓉楷法嗣）丹霞子淳禪師（無機緣不錄） 寶峰惟照禪師 石門元易禪師（無機緣不錄） 鹿門法燈禪師 青原下十三世 （丹霞淳法嗣）長蘆青了禪師 天童正覺禪師 （寶峰照法嗣）圓通德止禪師 華藥智朋禪師 （石門易法嗣）青原齊禪師 天衣法聰禪師（無機緣不錄） 尼佛通禪師 青原下十四世 （長蘆了法嗣）天童宗玨禪師（無機緣不錄） （天童覺法嗣）雪竇嗣宗禪師 善權法智禪師 凈慈慧暉禪師 瑞巖法恭禪師 （天衣聰法嗣）吉祥元實禪師 投子道宣禪師 青原下十五世 （天童玨法嗣）雪竇智鑒禪師 卷十六 過去六佛 毗婆尸佛（過去莊嚴劫第九百九十八尊） 尸棄佛（第九百九十九尊） 毗舍浮佛（第一千尊） 拘留孫佛（見在賢劫第一尊） 拘那含牟尼佛（第二尊） 迦葉佛（第三尊） 西天東土應化聖賢 文殊菩薩（Manjusri Bodhisattva） 天親菩薩（Vasubandhu Bodhisattva） 維摩大士（Vimalakirti） 善財童子（Sudhana） 須菩提尊者（Subhuti） 舍利弗尊者（Sariputra） 殃崛摩羅尊者（Angulimala） 賓頭盧尊者（Pindola） 障蔽魔王（Mara） 那吒太子（Nata） 䟦陀禪師（Batuo） 金陵寶誌禪師（Baozhi） 雙林善慧大士（Shan Hui） 南嶽慧思禪師（Huisi） 天臺智者大師（Zhiyi）
【English Translation】 English version Eleventh Generation from Qingyuan (Lineage of Touzi Qing) Chan Master Furong Daokai Twelfth Generation from Qingyuan (Lineage of Furong Kai) Chan Master Danxia Zichun (Not recorded due to lack of opportunity) Chan Master Baofeng Weizhao Chan Master Shimen Yuanyi (Not recorded due to lack of opportunity) Chan Master Lumen Fadeng Thirteenth Generation from Qingyuan (Lineage of Danxia Chun) Chan Master Changlu Qingliao Chan Master Tiantong Zhengjue (Lineage of Baofeng Zhao) Chan Master Yuantong Dezhi Chan Master Huayao Zhipeng (Lineage of Shimen Yi) Chan Master Qingyuan Qi Chan Master Tianyi Facong (Not recorded due to lack of opportunity) Chan Master Ni Fotong Fourteenth Generation from Qingyuan (Lineage of Changlu Liao) Chan Master Tiantong Zongjue (Not recorded due to lack of opportunity) (Lineage of Tiantong Jue) Chan Master Xuedou Sizong Chan Master Shanquan Fazhi Chan Master Jingci Huihui Chan Master Ruiyan Fagong (Lineage of Tianyi Cong) Chan Master Jixiang Yuanshi Chan Master Touzi Daoxuan Fifteenth Generation from Qingyuan (Lineage of Tiantong Jue) Chan Master Xuedou Zhijian Volume Sixteen The Six Past Buddhas Vipassi Buddha (The 998th of the past Adornment Kalpa) Sikhi Buddha (The 999th) Vessabhu Buddha (The 1000th) Kakusandha Buddha (The 1st of the present Bhadrakalpa) Kanakamuni Buddha (The 2nd) Kasyapa Buddha (The 3rd) Sages and Worthies Manifested in the Western Heaven and Eastern Land Manjusri Bodhisattva Vasubandhu Bodhisattva Vimalakirti Sudhana Subhuti Sariputra Angulimala Pindola Mara Nata Batuo Baozhi Shan Hui Huisi Zhiyi
臺智者禪師 泗州僧伽大聖 天臺豐干禪師 天臺寒山大士 天臺拾得大士 明州布袋和尚 法華志言大士 扣冰澡先古佛 千歲寶掌和尚 法順大師 未詳法嗣 實性大師 茶陵郁山主 僧肇法師 禪月貫休禪師 先凈照禪師 公期和尚 唐朝因禪師 法海立禪師 樓子和尚 神照本如法師 天竺證悟法師 凈居尼玄機 亡名古宿(二十六則) 亡名宰官(七則) 亡名行者(五則) 亡名道婆(五則) 宋世玉音 太宗皇帝 徽宗皇帝 孝宗皇帝
教外別傳目錄(終)
No. 1580
教外別傳卷一
釋迦牟尼佛
釋迦牟尼佛。(賢劫第四尊)周昭王二十四年甲寅歲四月八日生。至四十二年二月八日。年十九。欲求出家。而自念言。當復何遇。即於四門遊觀。見四等事。心有悲喜。而作思惟。此老病死。終可厭離。於是。夜子時。有一天人。名曰凈居。于窗牖中。叉手白言。出家時至。可去矣。太子聞已。心生歡喜。即逾城而去。于檀特山中修道。始於阿藍迦藍處。三年學不用處定。知非便舍。復至郁頭藍弗處。三年學非非想定。知非亦舍。又至象頭山。同諸外道。日食麻麥。經於六年。故經云。以無心意無
【現代漢語翻譯】 現代漢語譯本 臺智者禪師，泗州僧伽大聖 天臺豐干禪師，天臺寒山大士 天臺拾得大士，明州布袋和尚 法華志言大士，扣冰澡先古佛 千歲寶掌和尚，法順大師 未詳法嗣 實性大師，茶陵郁山主 僧肇法師，禪月貫休禪師 先凈照禪師，公期和尚 唐朝因禪師，法海立禪師 樓子和尚，神照本如法師 天竺證悟法師，凈居尼玄機 亡名古宿(二十六則)，亡名宰官(七則) 亡名行者(五則)，亡名道婆(五則) 宋世玉音 太宗皇帝，徽宗皇帝 孝宗皇帝
教外別傳目錄(終)
No. 1580
教外別傳卷一
釋迦牟尼佛
釋迦牟尼佛（Śākyamuni Buddha，賢劫第四尊）。周昭王二十四年甲寅歲（公元前1027年）四月八日生。至四十二年二月八日，年十九，欲求出家，而自念言：『當復何遇？』即於四門遊觀，見四等事，心有悲喜，而作思惟：『此老病死，終可厭離。』於是，夜子時，有一天人，名曰凈居（Śuddhāvāsa），于窗牖中，叉手白言：『出家時至，可去矣。』太子聞已，心生歡喜，即逾城而去，于檀特山（Daṇḍaka Mountain）中修道。始於阿藍迦藍（Ārāḍa Kālāma）處，三年學不用處定，知非便舍。復至郁頭藍弗（Udraka Rāmaputra）處，三年學非非想定，知非亦舍。又至象頭山，同諸外道，日食麻麥，經於六年。故經云：『以無心意無』
【English Translation】 English version Zen Master Zhi Zhe of Tiantai, Great Sage Sengqie of Sizhou Zen Master Fenggan of Tiantai, Great Scholar Hanshan of Tiantai Great Scholar Shide of Tiantai, Monk Budai of Mingzhou Great Scholar Zhiyan of the Lotus Sutra, Ancient Buddha Koubing Zao Xian Monk Baozhang of a Thousand Years, Master Fashun Lineage of Dharma Successor Unknown Master Shixing, Master Yushan of Chaling Dharma Master Sengzhao, Zen Master Guanhxiu of the Zen Moon Zen Master Xian Jingzhao, Monk Gongqi Zen Master Yin of the Tang Dynasty, Zen Master Li Faha Monk Louzi, Dharma Master Shenzhao Benru Dharma Master Zhengwu of Tianzhu, Nun Xuanji of Jingju Nameless Ancient Masters (26 Cases), Nameless Officials (7 Cases) Nameless Practitioners (5 Cases), Nameless Taoist Women (5 Cases) Jade Edicts of the Song Dynasty Emperor Taizong, Emperor Huizong Emperor Xiaozong
Directory of Special Transmission Outside the Teachings (End)
No. 1580
Special Transmission Outside the Teachings, Volume 1
Śākyamuni Buddha
Śākyamuni Buddha (the Fourth Buddha of the Bhadrakalpa). Born on the eighth day of the fourth month in the year Jia Yin, the twenty-fourth year of King Zhao of the Zhou Dynasty (1027 BC). On the eighth day of the second month of his forty-second year, at the age of nineteen, he desired to renounce the world and thought to himself, 'What shall I encounter next?' He then wandered through the four gates and saw four sights, his heart filled with sorrow and joy, and he contemplated, 'This old age, sickness, and death are ultimately repulsive and should be abandoned.' Thereupon, at midnight, a deva (deity), named Śuddhāvāsa (Pure Abode), with hands clasped, said from the window, 'The time for renunciation has come, you may depart.' Hearing this, the prince rejoiced and crossed the city wall, going to practice in Daṇḍaka Mountain. He first went to Ārāḍa Kālāma, where he studied the Samadhi of No-Thing-Ness for three years, and knowing it was not the right path, he left. He then went to Udraka Rāmaputra, where he studied the Samadhi of Neither Perception Nor Non-Perception for three years, and knowing it was not the right path, he also left. He then went to Elephant Head Mountain, where he practiced with various heretics, eating hemp and wheat daily for six years. Therefore, the sutra says, 'With no mind and no intention.'
受行。而悉摧伏諸外道。先歷試邪法。示諸方便。發諸異見。令至菩提。故普集經云。菩薩於二月八日明星出時成道。號天人師。時年三十矣。即穆王三年癸未歲也。既而於鹿野苑中。為憍陳如等五人。轉四諦法輪。而證道果。說法住世四十九年。后告弟子摩訶迦葉。吾以清凈法眼涅槃妙心。實相無相微妙正法。將付于汝。汝當護持。並來阿難。副貳傳化。無令斷絕。而說偈曰。法本法無法。無法法亦法。今付無法時。法法何曾法。爾時世尊說此偈已。復告迦葉。吾將金縷僧伽梨衣。傳付于汝。轉授補處。至慈氏佛出世。勿令朽壞。爾時世尊至拘尸那城。告諸大眾。吾今背痛。欲入涅槃。即往熙連河側。娑羅雙樹下。右脅累足。泊然宴寂。自世尊滅后。一千一十七年。教至中夏。即後漢永平十年戊辰歲也○世尊才生下。乃一手指天。一手指地。周行七步。目顧四方曰。天上天下。唯吾獨尊(雲門偃云。我當時若見。一棒打殺。與狗子吃。貴圖天下太平 雪竇顯云。便與掀倒禪床 法昌遇云。好一棒。太遲生。未離兜率。腳跟下好與一錐。豈到今日。雖然如是。也是賊過後張弓 云峰悅云。雲門雖有定亂之謀。且無出身之路 保寧勇頌云。混沌未分人未曉。乾坤才剖事潛彰。天生伎倆能奇怪。末上輸他弄一場 天童華云
【現代漢語翻譯】 現代漢語譯本 接受奉行佛法，從而完全降伏各種外道。先經歷各種邪法考驗，展示各種方便法門，啓發各種不同的見解，使他們最終達到菩提（覺悟）。所以《普集經》中說，菩薩在二月八日明星出現時成道，號稱天人師，當時年齡三十歲。即周穆王三年癸未年（公元前967年）。之後在鹿野苑中，為憍陳如等五人，轉四諦法輪，從而證得道果。說法住世四十九年。後來告訴弟子摩訶迦葉（Mahākāśyapa）：『我將清凈法眼、涅槃妙心、實相無相微妙正法，交付給你。你應當護持，並讓阿難（Ānanda）輔助你傳化，不要使之斷絕。』於是說偈語：『法本法無法，無法法亦法。今付無法時，法法何曾法。』當時世尊說完這偈語后，又告訴迦葉：『我將金縷僧伽梨衣，傳付給你，轉授給補處菩薩，直到慈氏佛（彌勒佛，Maitreya）出世，不要讓它朽壞。』當時世尊到達拘尸那城（Kuśinagara），告訴大眾：『我現在背痛，想要進入涅槃。』就前往熙連河側，娑羅雙樹下，右脅累足，安然寂滅。自從世尊滅度后，一千零一十七年，佛法傳到中夏，即後漢永平十年戊辰年（公元67年）。世尊剛出生時，就一手指天，一手指地，行走七步，目光顧視四方說：『天上天下，唯我獨尊。』（雲門偃（Yunmen Yan）說：『我當時如果見到，一棒打殺，給狗吃，圖個天下太平。』雪竇顯（Xuedou Xian）說：『就與他掀倒禪床。』法昌遇（Fachang Yu）說：『好一棒，太遲了。未離開兜率天（Tusita Heaven），腳跟下就該給他一錐。豈能到今日。雖然如此，也是賊過後張弓。』云峰悅（Yunfeng Yue）說：『雲門雖有定亂的謀略，卻沒有出身之路。』保寧勇（Baoning Yong）頌揚說：『混沌未分人未曉，乾坤才剖事潛彰。天生伎倆能奇怪，末上輸他弄一場。』天童華（Tiantong Hua）說）
【English Translation】 English version He received and practiced, thereby completely subduing all the heretics. He first experienced various heretical practices, demonstrated various expedient methods, and inspired various different views, so that they would eventually reach Bodhi (enlightenment). Therefore, the Universal Gathering Sutra says that the Bodhisattva attained enlightenment on the eighth day of the second month when the morning star appeared, and was called the Teacher of Gods and Humans, at the age of thirty. That was the year guiwei of the third year of King Mu of Zhou (967 BCE). Afterwards, in the Deer Park, he turned the Wheel of the Four Noble Truths for the five people including Ajnatakaundinya (Kaundinya), thereby attaining the fruit of the Path. He taught the Dharma and lived in the world for forty-nine years. Later, he told his disciple Mahākāśyapa: 'I will entrust to you the pure Dharma Eye, the wonderful Mind of Nirvana, the subtle and wonderful Right Dharma of true form and no form. You should protect and uphold it, and let Ānanda assist you in transmitting and transforming it, so that it will not be cut off.' Then he spoke the verse: 'Dharma is fundamentally no Dharma, no Dharma is also Dharma. Now when entrusting no Dharma, how can Dharma ever be Dharma?' At that time, after the World-Honored One spoke this verse, he further told Kāśyapa: 'I will entrust to you the golden-threaded Sanghati robe, and pass it on to the Bodhisattva who will fill the position, until Maitreya Buddha appears in the world, do not let it decay.' At that time, the World-Honored One arrived at Kuśinagara and told the assembly: 'I now have a backache and want to enter Nirvana.' He then went to the side of the Hiranyavati River, under the twin Sala trees, lay down on his right side with his feet overlapping, and peacefully entered stillness. Since the World-Honored One passed away, one thousand and seventeen years later, the teachings reached the Middle Kingdom, which was the year wuchen of the tenth year of the Yongping era of the Later Han Dynasty (67 CE). As soon as the World-Honored One was born, he pointed one finger to the sky and one finger to the earth, walked seven steps, and looked around in all directions, saying: 'Above the heavens and below the heavens, I alone am the Honored One.' (Yunmen Yan said: 'If I had seen him at that time, I would have struck him dead with a stick and fed him to the dogs, to ensure peace in the world.' Xuedou Xian said: 'I would have overturned his meditation bed.' Fachang Yu said: 'A good stick, but too late. Before he left the Tusita Heaven, I should have given him an awl under his heel. How could it have come to this day? Even so, it is like drawing a bow after the thief has gone.' Yunfeng Yue said: 'Although Yunmen has the strategy to quell chaos, he has no way to emerge.' Baoning Yong praised: 'Before chaos was divided, people did not understand, when heaven and earth were first split, things were secretly revealed. His innate skills are strange and wonderful, in the end, he loses to playing a game.' Tiantong Hua said)
。雲門此話雖行。未免落他陷阱。黃面老子。末上賣峭。正是依草附木。二俱不了。以左手拍禪床云。過這邊著。汝諸人。還知明果落處么。珊瑚枕上兩行淚。半是思君半恨君 高峰妙云。世尊。大似靈龜曳尾。自取喪身之兆雲門雖則全提正令。也是為他閑事長無明。當時但于地上。劃一圓相。就圓相中。書個丁字。復展兩手示之。管取冰消瓦解 楚石琦頌云。九龍吐水自空來。襯足金蓮遍地開。天上人間藏不得。這回不免出胞胎。獨稱尊向誰說。錯承當第二月。且如何是第一月。咄 金粟悟云。我不似雲門大驚小怪。我當時若見。但向前以手加額云。貓。看他麵皮向甚處著。他若更擬議。便與驀面一睡 徑山信云。世尊奇特。忒殺奇特。未免傍觀者哂。頌云。七步周行也不妨。指天指地便郎當。大風吹倒梧桐樹。自有傍人說短長)○世尊一日昇座。大眾集定。文殊白椎曰。諦觀法王法。法王法如是。世尊便下座(芭蕉徹云。忙忙者。匝地普天雪竇顯頌云。列聖叢中作者知。法王法令不如斯。會中若有仙陀客。何必文殊下一槌 天童覺頌云。一段真風見也么。元元化母理機梭。織成古錦含春象。無奈東君漏泄何 萬峰蔚云。世尊也是起模畫樣。文殊亦乃見境生情。出來道個諦觀法王法法王法如是。且道此語落在文殊處
【現代漢語翻譯】 現代漢語譯本 雲門（雲門文偃禪師）這句話雖然可行，但未免落入了他的陷阱。黃面老子（指佛）最後賣弄精巧，正是依附草木，兩者都不徹底。用左手拍禪床說：『到這邊來。』你們這些人，還知道明果（指開悟的境界）落在何處嗎？『珊瑚枕上兩行淚，半是思君半恨君。』 高峰妙云（高峰原妙禪師）說：『世尊（釋迦牟尼佛），很像靈龜拖著尾巴，自取喪身之兆。』雲門（雲門文偃禪師）雖然完全提持正令，也是為他閑事增長無明。當時如果在地上，劃一個圓相，就在圓相中，寫個『丁』字，再展開兩手給他看，管保冰消瓦解。 楚石琦（楚石梵琦禪師）頌道：『九龍吐水從空而來，襯托足下金蓮遍地開。天上人間藏不住，這回不免出胞胎。獨自稱尊向誰說？錯承當第二月。且如何是第一月？咄！』 金粟悟（金粟契悟禪師）說：『我不像雲門（雲門文偃禪師）那樣大驚小怪。我當時如果見到，就向前用手加額說：『貓！看他的麵皮往哪裡放。』他如果再要擬議，就給他當面一睡。』 徑山信（徑山宗杲禪師）說：『世尊（釋迦牟尼佛）奇特，太奇特了，免不了被旁觀者譏笑。』頌道：『七步周行也不妨，指天指地便郎當。大風吹倒梧桐樹，自有旁人說短長。』 世尊（釋迦牟尼佛）一日昇座，大眾集合完畢，文殊（文殊菩薩）白椎說：『諦觀法王法，法王法如是。』世尊（釋迦牟尼佛）便下座。 芭蕉徹（芭蕉布衲禪師）說：『忙忙碌碌的。』雪竇顯（雪竇重顯禪師）頌道：『列聖叢中作者知，法王法令不如斯。會中若有仙陀客，何必文殊下一槌。』 天童覺（天童正覺禪師）頌道：『一段真風見也么？元元化母理機梭。織成古錦含春象，無奈東君漏泄何。』 萬峰蔚（萬峰石蔚禪師）說：『世尊（釋迦牟尼佛）也是起模畫樣，文殊（文殊菩薩）也是見境生情，出來說個『諦觀法王法，法王法如是』。且說這句話落在文殊（文殊菩薩）處
【English Translation】 English version Although Yunmen's (Zen Master Yunmen Wenyan) words are feasible, he inevitably falls into his trap. The yellow-faced old man (referring to the Buddha) ultimately shows off his ingenuity, which is precisely clinging to grass and trees, neither of which is thorough. He patted the Zen bed with his left hand and said, 'Come over here.' Do you people still know where Mingguo (referring to the state of enlightenment) falls? 'Two lines of tears on the coral pillow, half are thinking of you and half are hating you.' Gaofeng Miaoyun (Zen Master Gaofeng Yuanmiao) said, 'The World-Honored One (Sakyamuni Buddha) is very much like a spirit turtle dragging its tail, bringing about its own demise.' Although Yunmen (Zen Master Yunmen Wenyan) fully upholds the correct decree, he is also increasing ignorance for his idle affairs. At that time, if he drew a circle on the ground, wrote the character '丁' in the circle, and then showed him both hands, he would surely melt away like ice. Chushi Qi (Zen Master Chushi Fanqi) praised: 'Nine dragons spit water from the sky, setting off golden lotuses blooming all over the ground. It cannot be hidden in heaven or on earth, this time it is inevitable to emerge from the womb. Who is there to tell about being the only honored one? Wrongly taking on the second moon. And what is the first moon? Tut!' Jin Su Wu (Zen Master Jin Su Qiwu) said, 'I am not like Yunmen (Zen Master Yunmen Wenyan) making a fuss. If I had seen it at that time, I would have stepped forward and put my hand on my forehead and said, 'Cat! Where do you put his face?' If he wanted to deliberate further, I would give him a sleep in the face.' Jing Shan Xin (Zen Master Jing Shan Zonggao) said, 'The World-Honored One (Sakyamuni Buddha) is peculiar, too peculiar, inevitably ridiculed by onlookers.' He praised: 'It doesn't matter if you walk around seven steps, pointing to the sky and pointing to the earth is just right. The strong wind blows down the parasol tree, and others will naturally say right and wrong.' One day, the World-Honored One (Sakyamuni Buddha) ascended the seat, and when the assembly was complete, Manjusri (Manjusri Bodhisattva) struck the gavel and said, 'Observe the Dharma King's Dharma, the Dharma King's Dharma is like this.' The World-Honored One (Sakyamuni Buddha) then descended from the seat. Bajiao Che (Zen Master Bajiao Bunu) said, 'Busy, busy.' Xuedou Xian (Zen Master Xuedou Chongxian) praised: 'Among the rows of sages, the author knows, the Dharma King's decree is not like this. If there is a Xian Tuo guest in the assembly, why must Manjusri (Manjusri Bodhisattva) strike the hammer?' Tiantong Jue (Zen Master Tiantong Zhengjue) praised: 'Have you seen a true wind? The primordial mother manages the loom. Weaving ancient brocade containing the image of spring, but what can be done about the Eastern Monarch revealing it?' Wanfeng Wei (Zen Master Wanfeng Shiwei) said, 'The World-Honored One (Sakyamuni Buddha) is also setting a model, and Manjusri (Manjusri Bodhisattva) is also responding to the situation, coming out to say 'Observe the Dharma King's Dharma, the Dharma King's Dharma is like this.' Let's say these words fall on Manjusri (Manjusri Bodhisattva)
落在世尊處 金粟悟云。文殊。大似認影迷頭。世尊。也是腳跟不著地 徑山信云。雙髻當時若在。奪卻文殊槌子。喝一喝。看那黃面老人。作何去就。頌云。張郎沉醉一杯酒。扶醉李郎醉更深。不顧腳跟三尺水。只貪縱步上高岑)○世尊一日昇座。默然而坐。阿難白椎曰。請世尊說法。世尊曰。會中。有二比丘犯律行。我故不說法。阿難以他心通。觀是比丘。遂乃遣出。世尊還復默然。阿難又白。適來為二比丘犯律。是二比丘已遣出。世尊何不說法。世尊曰。吾誓不為二乘聲聞人說法。便下座(南堂靜云。前箭猶輕后箭深 高峰妙云。世尊能挽千鈞之弩。銀山鐵壁。箭箭相通。阿難雖有隱身之術。殊不覺髑髏后中箭。還有亸得過底么)○世尊一日昇座。大眾集定。迦葉白椎曰。世尊說法竟。世尊便下座(芭蕉徹云。兩個漢。大似無孔笛。遇著氈拍板)○世尊九十日在忉利天。為母說法。及辭天界而下時。四眾八部。俱往空界奉迎。有蓮花色比丘尼。作念云。我是尼身。必居大僧后見佛。不如用神力。變作轉輪聖王。千子圍繞 初見佛。果滿其愿。世尊才見。乃訶曰。蓮花色比丘尼。汝何得越大僧見吾。汝雖見吾色身。且不見吾法身。須菩提巖中宴坐。卻見吾法身(薦福懷云。蓮華色比丘尼。被熱謾且置。還知瞿曇老
【現代漢語翻譯】 現代漢語譯本： 落在世尊處，金粟悟云：『文殊（菩薩名）。大似認影迷頭。』世尊（釋迦牟尼佛）。也是腳跟不著地。徑山信云：『雙髻當時若在，奪卻文殊（菩薩名）槌子，喝一喝，看那黃面老人，作何去就。』頌云：『張郎沉醉一杯酒，扶醉李郎醉更深。不顧腳跟三尺水，只貪縱步上高岑。』 世尊（釋迦牟尼佛）一日昇座，默然而坐。阿難（佛陀十大弟子之一）白椎曰：『請世尊（釋迦牟尼佛）說法。』世尊（釋迦牟尼佛）曰：『會中，有二比丘（出家男子）犯律行，我故不說法。』阿難（佛陀十大弟子之一）以他心通，觀是比丘（出家男子），遂乃遣出。世尊（釋迦牟尼佛）還復默然。阿難（佛陀十大弟子之一）又白：『適來為二比丘（出家男子）犯律，是二比丘（出家男子）已遣出，世尊（釋迦牟尼佛）何不說法？』世尊（釋迦牟尼佛）曰：『吾誓不為二乘聲聞人說法。』便下座。（南堂靜云：『前箭猶輕后箭深。』高峰妙云：『世尊（釋迦牟尼佛）能挽千鈞之弩，銀山鐵壁，箭箭相通。阿難（佛陀十大弟子之一）雖有隱身之術，殊不覺髑髏后中箭。還有亸得過底么？』） 世尊（釋迦牟尼佛）一日昇座，大眾集定。迦葉（佛陀十大弟子之一）白椎曰：『世尊（釋迦牟尼佛）說法竟。』世尊（釋迦牟尼佛）便下座。（芭蕉徹云：『兩個漢，大似無孔笛，遇著氈拍板。』） 世尊（釋迦牟尼佛）九十日在忉利天（佛教用語，六慾天之一），為母說法。及辭天界而下時，四眾八部，俱往空界奉迎。有蓮花色比丘尼（出家女子），作念云：『我是尼身，必居大僧后見佛，不如用神力，變作轉輪聖王（擁有統治世界的輪寶的理想君王），千子圍繞，初見佛，果滿其愿。』世尊（釋迦牟尼佛）才見，乃訶曰：『蓮花色比丘尼（出家女子），汝何得越大僧見吾？汝雖見吾色身，且不見吾法身。須菩提（佛陀十大弟子之一）巖中宴坐，卻見吾法身。』（薦福懷云：『蓮華色比丘尼（出家女子），被熱謾且置，還知瞿曇老（釋迦牟尼佛）
【English Translation】 English version: Falling at the World-Honored One's place, Jin Su Wu said: 'Manjusri (Bodhisattva's name) is much like recognizing the shadow and losing the head.' The World-Honored One (Sakyamuni Buddha) is also not standing firmly on the ground. Xin of Jingshan said: 'If Shuangji were here at that time, he would have snatched Manjusri's (Bodhisattva's name) mallet, shouted once, and seen what the yellow-faced old man would do.' A verse says: 'Zhang Lang is drunk with a cup of wine, and Li Lang, supporting his drunkenness, is even more drunk. Ignoring the three feet of water under his feet, he only greedily strides up the high peak.' One day, the World-Honored One (Sakyamuni Buddha) ascended the seat and sat in silence. Ananda (one of the Buddha's ten great disciples) struck the gavel and said: 'Please, World-Honored One (Sakyamuni Buddha), preach the Dharma.' The World-Honored One (Sakyamuni Buddha) said: 'In this assembly, there are two Bhikkhus (ordained monks) who have violated the precepts, so I will not preach the Dharma.' Ananda (one of the Buddha's ten great disciples), using his power of knowing others' minds, observed these Bhikkhus (ordained monks) and then sent them out. The World-Honored One (Sakyamuni Buddha) remained silent. Ananda (one of the Buddha's ten great disciples) again said: 'Just now, it was because two Bhikkhus (ordained monks) had violated the precepts that they were sent out. Why does the World-Honored One (Sakyamuni Buddha) not preach the Dharma?' The World-Honored One (Sakyamuni Buddha) said: 'I vow not to preach the Dharma for the two vehicles of Sravakas.' Then he descended from the seat. (Nantang Jing said: 'The first arrow was light, but the second arrow was deep.' Gaofeng Miao said: 'The World-Honored One (Sakyamuni Buddha) can draw a thousand-jun crossbow, and the silver mountains and iron walls are connected by arrows. Although Ananda (one of the Buddha's ten great disciples) has the art of invisibility, he does not realize that he has been shot in the back of the skull. Is there anyone who can escape it?') One day, the World-Honored One (Sakyamuni Buddha) ascended the seat, and the assembly gathered. Kasyapa (one of the Buddha's ten great disciples) struck the gavel and said: 'The World-Honored One (Sakyamuni Buddha) has finished preaching the Dharma.' The World-Honored One (Sakyamuni Buddha) then descended from the seat. (Bojiao Che said: 'The two men are like a flute without holes, meeting a felt clapper.') The World-Honored One (Sakyamuni Buddha) spent ninety days in Trayastrimsa Heaven (one of the six heavens of desire in Buddhism), preaching the Dharma for his mother. When he bid farewell to the heavenly realm and descended, the four assemblies and eight divisions all went to the empty realm to welcome him. There was a Bhikkhuni (ordained nun) named Lotus Color who thought: 'I am a nun, and I will surely see the Buddha after the great Sangha. It is better to use my divine power to transform into a Chakravartin (an ideal universal ruler who possesses the wheel-turning treasure), surrounded by a thousand sons, and see the Buddha first, fulfilling my wish.' As soon as the World-Honored One (Sakyamuni Buddha) saw her, he rebuked her, saying: 'Bhikkhuni (ordained nun) Lotus Color, why did you see me before the great Sangha? Although you see my physical body, you do not see my Dharma body. Subhuti (one of the Buddha's ten great disciples) sits in meditation in the rock cave and sees my Dharma body.' (Jianfu Huai said: 'Bhikkhuni (ordained nun) Lotus Color, being scolded hotly is one thing, but do you know old Gautama (Sakyamuni Buddha)
人性命。在別人手裡么)○世尊。昔因文殊至諸佛集處。值諸佛。各還本處。唯有一女人。近彼佛坐。入於三昧。文殊乃白佛云。何此人得近佛坐。而我不得。佛告文殊。汝但覺此女。令從三昧起。汝自問之。文殊繞女人三匝。鳴指一下。乃托至梵天。盡其神力。而不能出。世尊曰。假使百千文殊。亦出此女人定不得。下方過四十二恒河沙國土。有罔明菩薩。能出此女人定。須臾罔明大士從地涌出。作禮世尊。世尊來罔明出。罔明卻至女子前。鳴指一下。女子於是從定而出(翠巖芝問僧。文殊是七佛師。為甚出女子定不得。罔明菩薩。下方而至。但彈指一聲。便能出定。莫有對者。乃自代云。僧投寺里宿。賊打不防家 五云逢云。不惟文殊不能出此定。但恐如來。也出此定不得。祇如教意。怎生體解 天衣懷。頌云。文殊托上梵天。罔明輕輕彈指。女子黃面瞿曇。看它一倒一起 石門易頌云。坐擁群峰覆白雲。鶯啼深谷不知春。巖前花雨紛紛落。夢覺初回識故人 昭覺勤頌云。大定等虛空。廓然誰辨的。女子與瞿曇。據令何調直。師子奮迅兮搖盪乾坤。像王迴旋兮不費餘力。孰勝孰負。誰出誰入。雨散雲收。青天白日。君不見。馬駒踏殺天下人。臨濟未是白拈賊 徑山杲頌云。出得出不得。是定非正定。罔明與文殊。
【現代漢語翻譯】 現代漢語譯本 人性命，在別人手裡么？ 世尊（釋迦牟尼佛的尊稱）。過去文殊（文殊菩薩，智慧的象徵）到諸佛集會的地方，正值諸佛各自返回自己的處所。只有一位女子，靠近佛陀的座位，進入三昧（專注的禪定狀態）。文殊於是稟告佛陀說：『為何此人能夠靠近佛陀的座位，而我卻不能？』 佛陀告訴文殊：『你只需喚醒這位女子，讓她從三昧中出來，你親自問她。』文殊繞著女子轉了三圈，彈指一下，甚至託身到梵天（色界天的最高處），用盡他的神力，卻不能使她出定。 世尊說：『即使有成百上千個文殊，也不能使這位女子出定。下方經過四十二恒河沙國土，有罔明菩薩（菩薩名），能夠使這位女子出定。』 須臾之間，罔明大士從地涌出，向世尊行禮。世尊讓罔明去喚醒女子。罔明來到女子面前，彈指一下，女子於是從定中出來。 （翠巖芝問僧人：文殊是七佛之師，為什麼不能使女子出定？罔明菩薩從下方而來，只彈指一聲，便能使她出定。有沒有人能回答？於是自己回答說：僧人投宿寺廟，被賊偷了家都不知道防備。五云逢云：不僅文殊不能使此女出定，恐怕如來（佛陀的另一種稱呼）也不能使她出定。只是這教義，該如何理解？天衣懷頌道：文殊託身到梵天，罔明輕輕彈指。女子和黃面瞿曇（指釋迦牟尼佛），看他們一倒一起。石門易頌道：坐擁群峰覆蓋白雲，黃鶯在深谷啼叫不知春天。巖前花雨紛紛落下，夢醒初回才認識故人。昭覺勤頌道：大定如同虛空，廣闊無邊誰能辨別？女子與瞿曇，按照法度如何調和？師子奮迅搖盪乾坤，像王迴旋不費餘力。誰勝誰負？誰出誰入？雨散雲收，****。你沒看見嗎？馬駒踏殺天下人，臨濟（唐代禪師）還不是白拈賊。徑山杲頌道：出得，出不得，是定非正定。罔明與文殊，都是方便示現。）
【English Translation】 English version Is human life in the hands of others? Venerable One (a respectful title for Shakyamuni Buddha). In the past, Manjushri (Manjushri Bodhisattva, symbolizing wisdom) went to a gathering of Buddhas, just as the Buddhas were returning to their respective abodes. There was only one woman, sitting near the Buddha's seat, who had entered Samadhi (a state of deep meditative concentration). Manjushri then reported to the Buddha, 'Why is this person able to sit near the Buddha's seat, while I am not?' The Buddha told Manjushri, 'You only need to awaken this woman and have her come out of Samadhi, then you can ask her yourself.' Manjushri circled the woman three times, snapped his fingers once, and even projected himself to the Brahma Heaven (the highest realm of the Form Realm), exhausting his divine powers, but he could not bring her out of Samadhi. The Venerable One said, 'Even if there were hundreds or thousands of Manjushris, they could not bring this woman out of Samadhi. Below, passing through forty-two Ganges River sands of lands, there is the Net-Light Bodhisattva (Bodhisattva's name), who can bring this woman out of Samadhi.' In an instant, the Great Net-Light Bodhisattva emerged from the earth and paid homage to the Venerable One. The Venerable One instructed Net-Light to awaken the woman. Net-Light came before the woman and snapped his fingers once, and the woman then emerged from Samadhi. (Cuiyan Zhi asked a monk: Manjushri is the teacher of the Seven Buddhas, why couldn't he bring the woman out of Samadhi? The Net-Light Bodhisattva came from below and, with just a snap of his fingers, was able to bring her out of Samadhi. Does anyone have an answer? Then he answered himself: A monk stays overnight in a temple, and the thief steals from his home without him even realizing it. Wuyun Fengyun said: Not only could Manjushri not bring this woman out of Samadhi, but I fear that even the Tathagata (another name for the Buddha) could not bring her out of Samadhi. How should this teaching be understood? Tianyi Huai praised: Manjushri projected himself to the Brahma Heaven, Net-Light lightly snapped his fingers. The woman and the yellow-faced Gautama (referring to Shakyamuni Buddha), watch them fall and rise. Shimen Yi praised: Sitting and embracing the mountain peaks covered in white clouds, the orioles sing in the deep valleys unaware of spring. Flower rain falls profusely before the cliff, awakening from a dream and recognizing an old friend. Zhaojue Qin praised: Great Samadhi is like the void, vast and boundless, who can discern it? The woman and Gautama, how to harmonize them according to the Dharma? The lion roars and shakes the universe, the elephant king circles without effort. Who wins, who loses? Who exits, who enters? The rain scatters, the clouds disperse, ****. Haven't you seen? The colt tramples to death all under heaven, Linji (a Chan master of the Tang Dynasty) is not a white-handed thief. Jingshan Gao praised: Can exit, cannot exit, this Samadhi is not true Samadhi. Net-Light and Manjushri are both expedient manifestations.)
喪卻窮性命 高峰頌云。兩兩成群罪莫窮。謾將鼠伎逞英雄。當時若作今時世。縱使瞿曇也不中 楚石琦頌云。一切處是定。出入有何拘。瞿曇推倒女子。罔明扶起文殊。咄咄咄噓嚧噓。覿面相逢不識渠 金粟悟頌云。出得出不得。無在無不在。女子與瞿曇。靈山元一隊。君不見。臺山路上驀直婆。明州市裡憨布袋 徑山信云。也奇怪。文殊乃七佛之師。因甚出女人定不得。且道。利害在甚麼所［在］頌云。子丑寅卯辰巳午。甲乙丙丁莫莽鹵。瞥然撞著李將軍。石頭何用千鈞弩)○世尊。因波斯匿王問。勝義識中。有世俗諦否。若言無。智不應二。若言有。智不應一。一二之義。其義云何。佛言。大王。汝於過去龍光佛法中。曾問此義。我今無說。汝今無聽。無說無聽。是名為一義二義(翠巖真云。波斯匿王。善問不善答。世尊。善答不善問。一人理上偏枯。一人事上偏枯。翠巖當時若見。點一把火。照看黃面老面皮厚多少 薦福懷云。諸仁者。大王分明問。世尊分明答。賓主歷然。作么生說個無說無聞底道理)○世尊。一日見文殊在門外立。乃曰。文殊文殊。何不入門來。文殊曰。我不見一法在門外。何以教我入門(報慈遂徴云。為復是門外語門內語 溈山喆代云。吾不如汝 黃龍新云。文殊恁么道。入得門入不得
【現代漢語翻譯】 現代漢語譯本 喪失了窮究性命的可能，高峰禪師作頌說：『兩兩成群，罪惡無窮，妄自將老鼠的伎倆當成英雄。當時如果身處現今的時代，縱然是瞿曇（釋迦牟尼佛的別稱）也無法適應。』 楚石琦禪師作頌說：『一切處皆是禪定，出入又有何拘束？瞿曇（釋迦牟尼佛的別稱）推倒女子，罔明扶起文殊（文殊菩薩）。咄咄咄，噓嚧噓，對面相逢卻不認識他。』 金粟悟禪師作頌說：『出得去，出不得，無處不在，無處不在。女子與瞿曇（釋迦牟尼佛的別稱），靈山原本是一隊。你沒看見嗎？臺山路上那位冒失的老婆婆，明州市裡那位憨態可掬的布袋和尚。』 徑山信禪師說：『真奇怪！文殊（文殊菩薩）乃是七佛之師，為何卻出不了女人的禪定？那麼，利害關係在哪裡呢？』作頌說：『子丑寅卯辰巳午，甲乙丙丁莫莽鹵。忽然撞見了李將軍，石頭又何必用千鈞弩？』 世尊（釋迦牟尼佛），因為波斯匿王（古印度拘薩羅國國王）問：『勝義識中，有世俗諦嗎？』如果說沒有，智慧就不應有二元對立；如果說有，智慧就不應是單一的。一和二的意義，它的含義是什麼？ 佛（釋迦牟尼佛）說：『大王，你過去在龍光佛的教法中，曾經問過這個問題。我現在沒有說，你現在沒有聽。沒有說，沒有聽，這叫做一義二義。』（翠巖真禪師說：『波斯匿王（古印度拘薩羅國國王）善於提問卻不善於回答，世尊（釋迦牟尼佛）善於回答卻不善於提問。一人在理上偏頗，一人在事上偏頗。翠巖當時如果見到，就點一把火，照看黃面老人的麵皮有多厚！』 薦福懷禪師說：『各位仁者，大王分明地問，世尊（釋迦牟尼佛）分明地答，賓主分明。怎麼說個無說無聞的道理？』） 世尊（釋迦牟尼佛）一日看見文殊（文殊菩薩）在門外站立，於是說：『文殊（文殊菩薩），文殊（文殊菩薩），為何不入門來？』文殊（文殊菩薩）說：『我沒有看見一法在門外，要教我入什麼門？』（報慈禪師於是提問：『是門外語還是門內語？』 溈山喆禪師代答說：『我不如你。』黃龍新禪師說：『文殊（文殊菩薩）這樣說，是入得了門還是入不得門？』）
【English Translation】 English version Losing the possibility of exhausting life, Zen Master Gaofeng praised: 'Forming groups in pairs, sins are endless, falsely taking the tricks of mice as heroes. If one were in the present era at that time, even Gautama (another name for Shakyamuni Buddha) would not be able to adapt.' Zen Master Chushi Qi praised: 'Everywhere is samadhi, what restraint is there in entering and exiting? Gautama (another name for Shakyamuni Buddha) pushed down the woman, Wangming supported Manjusri (Manjusri Bodhisattva). Du du du, xu lu xu, meeting face to face but not recognizing him.' Zen Master Jin Su Wu praised: 'Able to go out, unable to go out, nowhere not present, nowhere not present. The woman and Gautama (another name for Shakyamuni Buddha), Ling Mountain were originally a team. Haven't you seen? That rash old woman on the road to Mount Tai, that simple and honest cloth bag monk in Mingzhou City.' Zen Master Jingshan Xin said: 'How strange! Manjusri (Manjusri Bodhisattva) is the teacher of the Seven Buddhas, why can't he get out of the woman's samadhi? Then, where does the advantage lie?' Praising: 'Zi, Chou, Yin, Mao, Chen, Si, Wu, Jia, Yi, Bing, Ding, do not be reckless. Suddenly encountering General Li, why use a thousand jun crossbow with a stone?' The World Honored One (Shakyamuni Buddha), because King Pasenadi (King of Kosala in ancient India) asked: 'In the supreme meaning consciousness, is there mundane truth?' If you say no, wisdom should not be dualistic; if you say yes, wisdom should not be singular. The meaning of one and two, what is its meaning? The Buddha (Shakyamuni Buddha) said: 'Great King, you once asked this question in the teachings of Longguang Buddha in the past. I have no saying now, you have no listening now. No saying, no listening, this is called the meaning of one and two.' (Zen Master Cuiyan Zhen said: 'King Pasenadi (King of Kosala in ancient India) is good at asking but not good at answering, the World Honored One (Shakyamuni Buddha) is good at answering but not good at asking. One is biased in reason, one is biased in affairs. If Cuiyan had seen it at that time, he would have lit a fire to see how thick the old yellow face was!' Zen Master Jianfu Huai said: 'Everyone, the Great King clearly asks, the World Honored One (Shakyamuni Buddha) clearly answers, the host and guest are distinct. How to speak of the principle of no saying and no hearing?') The World Honored One (Shakyamuni Buddha) saw Manjusri (Manjusri Bodhisattva) standing outside the door one day, so he said: 'Manjusri (Manjusri Bodhisattva), Manjusri (Manjusri Bodhisattva), why not enter the door?' Manjusri (Manjusri Bodhisattva) said: 'I have not seen a dharma outside the door, what door should I be taught to enter?' (Zen Master Bao Ci then asked: 'Is it outside the door or inside the door?' Zen Master Weishan Zhe answered on behalf: 'I am not as good as you.' Zen Master Huanglong Xin said: 'Manjusri (Manjusri Bodhisattva) said this, can he enter the door or can he not enter the door?')
門。若入得門。冰消瓦解)○世尊一日坐次。見二人舁豬過。乃問。這個是甚麼。曰佛具一切智。豬子也不識。世尊曰。也須問過(大陽玄雲。不因世尊問。洎乎忘卻 地藏恩云。瞿曇老漢。也是無端。大似節目上更生節目。忽被二人呵呵大笑。舁豬便行。一場懡㦬)○世尊。因有異學問。諸法是常邪。世尊不對。又問諸法是無常邪。亦不對。異學曰。世尊具一切智。何不對我。世尊曰。汝之所問。皆為戲論(高峰妙云。異學有言若啞。世尊無語如雷遮里見得分明。正是增益戲論。何故。諦聽諦聽)○世尊。一日示隨色摩尼珠。問五方天王。此珠而作何色。時五方天王。互說異色。世尊復藏珠入袖。卻抬手曰。此珠作何色。天王曰。佛手中無珠。何處有色。世尊嘆曰。汝何迷倒之甚。吾將世珠示之。便各強說有青黃赤白色。吾將真珠示之。便總不知。時五方天王。悉皆悟道○世尊。因乾闥婆王獻樂。其時山河大地。盡作琴聲。迦葉起作舞。王問。迦葉豈不是阿羅漢。諸漏已盡。何更有餘習。佛曰。實無餘習。莫謗法也。王又撫琴三遍。迦葉亦三度作舞。王曰。迦葉作舞豈不是。佛曰。實不曾作舞。王曰。世尊何得妄語。佛曰。不妄語。汝撫琴。山河大地木石。盡作琴聲。豈不是。王曰是。佛曰。迦葉亦復如是。所以實
{ "translations": [ "現代漢語譯本：", "門。如果能夠進入這道門，一切執著都會像冰雪消融，瓦片破碎一樣消失殆盡。）", "釋迦牟尼佛（Buddha）有一天坐著的時候，看見兩個人抬著豬經過。於是問道：『這是什麼？』", "那兩人回答說：『佛（Buddha，具有一切智慧的人）具有一切智慧，連豬都不認識嗎？』", "釋迦牟尼佛（Buddha）說：『也應該問一下。』（大陽玄禪師評論說：『如果不是世尊（Buddha）問，幾乎就忘記了。』地藏恩禪師評論說：『瞿曇老漢，也是沒事找事，好像節目上又增加節目。』如果被那兩個人呵呵大笑，抬著豬就走了，豈不是一場尷尬。）", "釋迦牟尼佛（Buddha）因為有外道問：『諸法是常住不變的嗎？』", "釋迦牟尼佛（Buddha）沒有回答。外道又問：『諸法是無常變化的嗎？』", "釋迦牟尼佛（Buddha）仍然沒有回答。外道說：『世尊（Buddha，具有一切智慧的人）具有一切智慧，為什麼不回答我？』", "釋迦牟尼佛（Buddha）說：『你所問的，都是戲論。』（高峰妙禪師評論說：『外道有口難言，世尊（Buddha）沉默如雷。如果能在這裡看得分明，正是增加了戲論。為什麼呢？仔細聽，仔細聽。』）", "釋迦牟尼佛（Buddha）有一天展示隨色摩尼珠（a wish-fulfilling jewel that changes color according to its environment），問五方天王（the five celestial kings of the cardinal directions）：『這顆珠子是什麼顏色？』", "當時五方天王（the five celestial kings of the cardinal directions）互相說著不同的顏色。", "釋迦牟尼佛（Buddha）又把珠子藏入袖中，然後抬起手說：『這顆珠子是什麼顏色？』", "天王（celestial kings）們說：『佛（Buddha）的手中沒有珠子，哪裡來的顏色？』", "釋迦牟尼佛（Buddha）嘆息道：『你們為何如此迷惑顛倒？我將世俗的珠子給你們看，你們就各自強說是青黃赤白色。我將真珠給你們看，你們就完全不知道。』", "當時五方天王（the five celestial kings of the cardinal directions）都領悟了真道。", "釋迦牟尼佛（Buddha）因為乾闥婆王（king of Gandharvas，a type of celestial musician）獻樂，當時山河大地都發出琴聲，迦葉（Kasyapa，one of the principal disciples of the Buddha）起身跳舞。", "乾闥婆王（king of Gandharvas）問道：『迦葉（Kasyapa）難道不是阿羅漢（Arhat，one who has attained enlightenment）嗎？諸漏都已經斷盡，為什麼還有餘習？』", "佛（Buddha）說：『確實沒有餘習，不要誹謗佛法。』", "乾闥婆王（king of Gandharvas）又彈琴三遍，迦葉（Kasyapa）也三次跳舞。", "乾闥婆王（king of Gandharvas）說：『迦葉（Kasyapa）跳舞難道不是真的嗎？』", "佛（Buddha）說：『確實不曾跳舞。』", "乾闥婆王（king of Gandharvas）說：『世尊（Buddha）為何說妄語？』", "佛（Buddha）說：『沒有說妄語。你彈琴，山河大地木石都發出琴聲，難道不是嗎？』", "乾闥婆王（king of Gandharvas）說：『是的。』", "佛（Buddha）說：『迦葉（Kasyapa）也是這樣，所以確實』", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version:", "Door. If one can enter this door, all attachments will melt away like ice and shatter like tiles.)", "One day, Śākyamuni Buddha (Buddha) was sitting when he saw two people carrying a pig. So he asked, 'What is this?'", "The two replied, 'Buddha (Buddha, the one with all wisdom) has all wisdom, doesn't he even recognize a pig?'", "Śākyamuni Buddha (Buddha) said, 'It should be asked.' (Great Yangxuan Chan Master commented, 'If it weren't for the World Honored One (Buddha) asking, we would have almost forgotten.' Dizang En Chan Master commented, 'Old Gautama, also making trouble for no reason, like adding a program on top of a program.' If those two laughed out loud and carried the pig away, wouldn't it be an embarrassing situation?)", "Śākyamuni Buddha (Buddha), because a heretic asked, 'Are all dharmas permanent and unchanging?'", "Śākyamuni Buddha (Buddha) did not answer. The heretic then asked, 'Are all dharmas impermanent and changing?'", "Śākyamuni Buddha (Buddha) still did not answer. The heretic said, 'World Honored One (Buddha, the one with all wisdom) has all wisdom, why don't you answer me?'", "Śākyamuni Buddha (Buddha) said, 'What you ask are all frivolous debates.' (Gaofeng Miao Chan Master commented, 'The heretic is speechless, Śākyamuni Buddha's (Buddha) silence is like thunder. If one can see clearly here, it is precisely adding to the frivolous debate. Why? Listen carefully, listen carefully.')", "One day, Śākyamuni Buddha (Buddha) showed a Mani jewel (a wish-fulfilling jewel that changes color according to its environment), asking the Five Celestial Kings (the five celestial kings of the cardinal directions), 'What color is this jewel?'", "At that time, the Five Celestial Kings (the five celestial kings of the cardinal directions) were each saying different colors.", "Śākyamuni Buddha (Buddha) then hid the jewel in his sleeve, and then raised his hand, saying, 'What color is this jewel?'", "The Kings (celestial kings) said, 'There is no jewel in Buddha's (Buddha) hand, where does the color come from?'", "Śākyamuni Buddha (Buddha) sighed, 'Why are you so deluded and confused? I showed you a worldly jewel, and you each insisted on saying it was blue, yellow, red, or white. I showed you the true jewel, and you completely do not know.'", "At that time, the Five Celestial Kings (the five celestial kings of the cardinal directions) all awakened to the truth.", "Śākyamuni Buddha (Buddha), because the King of Gandharvas (king of Gandharvas, a type of celestial musician) offered music, at that time the mountains, rivers, and earth all made the sound of a zither, and Kasyapa (Kasyapa, one of the principal disciples of the Buddha) got up and danced.", "The King of Gandharvas (king of Gandharvas) asked, 'Isn't Kasyapa (Kasyapa) an Arhat (Arhat, one who has attained enlightenment)? All outflows have already been exhausted, why is there still residual habit?'", "The Buddha (Buddha) said, 'There is indeed no residual habit, do not slander the Dharma.'", "The King of Gandharvas (king of Gandharvas) then played the zither three times, and Kasyapa (Kasyapa) also danced three times.", "The King of Gandharvas (king of Gandharvas) said, 'Isn't Kasyapa's (Kasyapa) dancing real?'", "The Buddha (Buddha) said, 'Indeed, he never danced.'", "The King of Gandharvas (king of Gandharvas) said, 'Why does the World Honored One (Buddha) speak falsely?'", "The Buddha (Buddha) said, 'I did not speak falsely. You play the zither, and the mountains, rivers, earth, trees, and stones all make the sound of a zither, isn't that so?'", "The King of Gandharvas (king of Gandharvas) said, 'Yes.'", "The Buddha (Buddha) said, 'Kasyapa (Kasyapa) is also like this, so indeed'" ] }
不曾作舞。王乃信受(修山主。問澄源禪師。乾闥婆王奏樂。直得須彌岌峇。海水騰波。迦葉作舞。作么生會。源云。迦葉過去世曾作樂人來。習氣未除。修云。須彌岌峇。海水騰波。又作么生。澄源休去 法眼代云。正是習氣 虛堂愚頌云。有三尺劍。可以謁趙國。無千里眼。難以見懸絲。巍巍堂堂。三界大師 徑山信云。乾闥婆王。被世尊東扯西拽。說得卻好。王雖懡㦬而退。且信一半。頌云。風不來樹不動。田雞不跳草不動。乾闥婆王眼失睛。埋冤迦葉偷糟甕)○世尊。因外道問。昨日說何法。曰說定法。外道曰。今日說何法。曰不定法。外道曰。昨日說定法。今日何說不定法。世尊曰。昨日定今日不定(五祖戒云。何得將別人物。作自己用 溈山喆云。世尊。大似看樓打樓。大溈即不然。待問昨日說定今日何說不定。但云。非汝境界 薦福懷云。黃面老子。被外道拶著。出自偶然。雖然如此。邪正未分。若人辯得。許你頂門具眼)○世尊。因五通仙人問。世尊有六通。我有五通。如何是那一通。佛召五通仙人。五通應諾。佛曰。那一通你問我(雪竇顯云。老胡。元不知有那一通。卻因邪打正 瑯玡覺云。世尊不知。可謂因正而打邪。五通。因邪而打正 翠巖芝云。五通如是問。世尊如是答。要且不會那一通
【現代漢語翻譯】 現代漢語譯本 『不曾作舞』。國王於是信服接受。（修山主問澄源禪師：『乾闥婆王（佛教神祇，司音樂）演奏音樂，使得須彌山（佛教中的聖山）搖動，海水翻騰。迦葉（釋迦牟尼佛的十大弟子之一）作舞，該如何理解？』澄源禪師說：『迦葉過去世曾是樂人，習氣未除。』修山主說：『須彌山搖動，海水翻騰，又該如何理解？』澄源禪師無言以對。法眼禪師代答說：『正是習氣。』虛堂愚禪師頌道：『有三尺劍，可以拜見趙王；沒有千里眼，難以看見懸掛的細絲。巍峨莊嚴，是三界大師。』徑山信禪師說：『乾闥婆王，被世尊東拉西扯，說得倒也好。國王雖然迷惑不解而退下，但也相信了一半。』頌道：『風不來樹不動，田雞不跳草不動。乾闥婆王眼失明，埋怨迦葉偷了酒糟甕。』） 世尊（釋迦牟尼佛）因為有外道（佛教以外的修行者）問：『昨日說了什麼法？』世尊說：『說了定法。』外道說：『今日說什麼法？』世尊說：『不定法。』外道說：『昨日說定法，今日為何說不定法？』世尊說：『昨日定，今日不定。』（五祖戒禪師說：『怎麼能將別人的東西，當作自己的來用？』溈山喆禪師說：『世尊，很像在樓上看樓打樓。大溈我就不是這樣，等他問昨日說定，今日為何說不定，就說：『非你境界。』薦福懷禪師說：『黃面老子（指佛陀），被外道逼問，出自偶然。雖然如此，邪正未分。若有人能辨別，就允許你頂門具眼。』） 世尊因為五通仙人（具有五種神通的仙人）問：『世尊有六通（六種神通），我有五通，如何是那一通？』佛召五通仙人，五通應諾。佛說：『那一通你問我。』（雪竇顯禪師說：『老胡（指佛陀），原本不知道有那一通，卻因為邪打正。』瑯玡覺禪師說：『世尊不知，可以說是因正而打邪。五通，因邪而打正。』翠巖芝禪師說：『五通這樣問，世尊這樣答，終究不會那一通。』）
【English Translation】 English version 『Never danced.』 The king then believed and accepted. (Master Xiu of Mountain Xiu asked Zen Master Chengyuan: 『The Gandharva King (a Buddhist deity in charge of music) plays music, causing Mount Sumeru (the sacred mountain in Buddhism) to shake and the sea to surge. Kāśyapa (one of the ten great disciples of Shakyamuni Buddha) dances. How should this be understood?』 Zen Master Chengyuan said: 『Kāśyapa was a musician in a past life, and the habit has not been eliminated.』 Master Xiu said: 『Mount Sumeru shakes and the sea surges, how should that be understood?』 Chengyuan was speechless. Zen Master Fayan answered on his behalf: 『It is precisely the habit.』 Zen Master Xutang Yu praised: 『Having a three-foot sword, one can visit the King of Zhao; without a thousand-mile eye, it is difficult to see the hanging thread. Majestic and dignified, he is the master of the three realms.』 Zen Master Xin of Mount Jing said: 『The Gandharva King, being pulled this way and that by the World-Honored One, spoke well. Although the king retreated in confusion, he believed half of it.』 Praising: 『If the wind does not come, the tree does not move; if the field frog does not jump, the grass does not move. The Gandharva King's eyes are lost, blaming Kāśyapa for stealing the wine dregs.』) The World-Honored One (Shakyamuni Buddha), because an outsider (a practitioner outside of Buddhism) asked: 『What Dharma (Buddhist teachings) did you speak yesterday?』 The World-Honored One said: 『I spoke of the fixed Dharma.』 The outsider said: 『What Dharma do you speak of today?』 The World-Honored One said: 『The unfixed Dharma.』 The outsider said: 『Yesterday you spoke of the fixed Dharma, why do you speak of the unfixed Dharma today?』 The World-Honored One said: 『Yesterday was fixed, today is unfixed.』 (Zen Master Wuzu Jie said: 『How can you take other people's things and use them as your own?』 Zen Master Weishan Zhe said: 『The World-Honored One is very much like watching a building from a building and hitting a building. I, Dawei, am not like that. When he asks why yesterday was fixed and today is unfixed, I will say: 『Not your realm.』 Zen Master Jianfu Huai said: 『The yellow-faced old man (referring to the Buddha), being pressed by the outsider, came from chance. Although this is so, right and wrong are not distinguished. If someone can distinguish them, I will allow you to have eyes on the top of your head.』) The World-Honored One, because a Five-Abilities Immortal (an immortal with five supernatural powers) asked: 『The World-Honored One has six abilities (six supernatural powers), and I have five abilities, what is that one ability?』 The Buddha called the Five-Abilities Immortal, and the Five-Abilities Immortal responded. The Buddha said: 『That one ability, you ask me.』 (Zen Master Xuedou Xian said: 『The old barbarian (referring to the Buddha), originally did not know about that one ability, but because of the wrong hitting the right.』 Zen Master Langya Jue said: 『The World-Honored One does not know, it can be said that it is because the right hits the wrong. The Five-Abilities, because the wrong hits the right.』 Zen Master Cuiyan Zhi said: 『The Five-Abilities asked like this, the World-Honored One answered like this, ultimately they will not know that one ability.』)
云峰悅云。大小瞿曇。被外道勘破了。有傍不肯底么。出來。我要問你。作么生是那一通 云蓋本云。世尊如是召。五通如是應。作么生是那一通。良久云。姹女已歸霄漢去。呆郎猶向火邊棲 徑山杲云。今時有一種弄泥團漢。往往在那一通處。錯認定盤星斷橋倫頌云。那一通你問我。玄關倒插無須鎖。等閑一掣掣得開。三個老婆相對坐。咄)○世尊。因普眼菩薩。欲見普賢。不可得見。乃至三度入定。遍觀三千大千世界。覓普賢。不可得見。而來白佛。佛曰。汝但于靜三昧中起一念。便見普賢。普眼於是才起一念。便見普賢向空中。乘六牙白象(云居舜云。諸仁者。且作么生會。云居道。普眼推倒世尊。世尊推倒普眼。你道。普賢在甚處 金粟悟云。云居恁么道。未免傍觀者哂。乃召眾云。誰是傍觀者)○世尊。因自恣日。文殊三處過夏。迦葉欲白椎擯出。才拈椎。乃見百千萬億文殊。迦葉盡其神力。椎不能舉。世尊遂問迦葉。汝擬擯那個文殊。迦葉無對(昭覺勤云。可惜放過一著。待釋迦老子道你欲擯那個文殊便與一椎。看他作么合殺。頌云。大象不游兔徑。燕雀安知鴻鵠。據令宛若成風。破的渾如嚙鏃。遍界是文殊。遍界是迦葉。相對各儼然。舉槌何處罰。好一札。金色頭陀曾落節 云居元云。一家有事百家忙
【現代漢語翻譯】 現代漢語譯本： 云峰悅云禪師說：『大小瞿曇（佛的稱號），被外道勘破了。有沒有不肯承認的？出來，我要問你，什麼是那一通？』云蓋本云禪師說：『世尊（釋迦牟尼佛）這樣召喚，五通（五種神通）這樣迴應。什麼是那一通？』良久說：『姹女（美麗的女子）已經回到霄漢，呆郎（癡情的男子）仍然在火邊棲息。』 徑山杲禪師說：『現在有一種玩弄泥團的漢子，往往在那一通處，錯誤地認定盤星。』斷橋倫頌禪師說：『那一通你問我，玄關倒插無需鎖。輕易一掣就掣得開，三個老婆相對坐。咄！』 世尊（釋迦牟尼佛），因為普眼菩薩想要見到普賢菩薩，卻不能得見，乃至三次入定，遍觀三千大千世界，尋找普賢菩薩，都不能得見，於是來稟告佛。佛說：『你只要在靜三昧中生起一念，就能見到普賢菩薩。』普眼菩薩於是才生起一念，就見到普賢菩薩在空中，乘坐六牙白象。（云居舜禪師說：『各位仁者，且怎麼理解？云居說：普眼推倒世尊（釋迦牟尼佛），世尊（釋迦牟尼佛）推倒普眼。你們說，普賢菩薩在哪裡？』金粟悟禪師說：『云居這樣說，未免被旁觀者嘲笑。』於是召集大眾說：『誰是旁觀者？』） 世尊（釋迦牟尼佛），因為在自恣日（僧眾反省懺悔的日子），文殊菩薩在三個地方度過夏天。迦葉尊者想要舉椎驅逐他，剛拿起椎，就看見百千萬億個文殊菩薩。迦葉尊者用盡他的神力，椎也不能舉起。世尊（釋迦牟尼佛）於是問迦葉尊者：『你打算驅逐哪個文殊菩薩？』迦葉尊者無言以對。（昭覺勤禪師說：『可惜放過了一招。等釋迦老子說你想要驅逐哪個文殊菩薩，就給他一椎，看他怎麼應對。』頌說：『大象不走兔子的路，燕雀怎麼知道鴻鵠的志向。依據法令宛如成風，破的徹底如同咬鏃。遍界都是文殊菩薩，遍界都是迦葉尊者。相對各自儼然，舉槌處罰什麼？好一札。金色頭陀曾經失節。』云居元禪師說：『一家有事百家忙。』）
【English Translation】 English version: Yunfeng Yueyun said: 'The big and small Gautamas (Buddha's title) have been seen through by the heretics. Is there anyone who doesn't admit it? Come out, I want to ask you, what is that one through?' Yungaiben said: 'The World Honored One (Sakyamuni Buddha) summons like this, and the five supernatural powers respond like this. What is that one through?' After a long silence, he said: 'The beautiful girl has returned to the heavens, and the foolish man is still dwelling by the fire.' Jingshan Gao said: 'Nowadays, there are some people who play with mud balls, often mistaking the fixed star at that one through.' Duanqiao Lun said in verse: 'You ask me about that one through, the mysterious pass is inserted upside down without a lock. It can be easily opened with a single pull, and three old women sit facing each other. Tut!' The World Honored One (Sakyamuni Buddha), because Bodhisattva Puyan wanted to see Bodhisattva Samantabhadra, but could not, even entering samadhi three times, observing the three thousand great thousand worlds, searching for Bodhisattva Samantabhadra, but could not find him, so he came to report to the Buddha. The Buddha said: 'You only need to generate one thought in the quiet samadhi, and you will see Bodhisattva Samantabhadra.' Bodhisattva Puyan then generated one thought, and saw Bodhisattva Samantabhadra in the air, riding a six-tusked white elephant. (Yunju Shun said: 'Dear friends, how do you understand this? Yunju said: Puyan pushes down the World Honored One (Sakyamuni Buddha), and the World Honored One (Sakyamuni Buddha) pushes down Puyan. Where do you say Bodhisattva Samantabhadra is?' Jin Su Wu said: 'Yunju's saying this is inevitably ridiculed by onlookers.' Then he gathered the crowd and said: 'Who are the onlookers?') The World Honored One (Sakyamuni Buddha), because on the day of self-indulgence (the day when monks reflect and repent), Manjusri Bodhisattva spent the summer in three places. Venerable Kasyapa wanted to expel him by raising the gavel, but as soon as he picked up the gavel, he saw hundreds of thousands of millions of Manjusri Bodhisattvas. Venerable Kasyapa exhausted his divine power, but the gavel could not be lifted. The World Honored One (Sakyamuni Buddha) then asked Venerable Kasyapa: 'Which Manjusri Bodhisattva do you intend to expel?' Venerable Kasyapa was speechless. (Zhaojue Qin said: 'It's a pity to have missed a move. When the old Sakyamuni says which Manjusri Bodhisattva you want to expel, give him a gavel and see how he responds.' The verse says: 'The elephant does not walk the rabbit's path, how can the swallow know the ambition of the swan. According to the decree, it is like the wind, and breaking it thoroughly is like biting an arrowhead. The whole world is Manjusri Bodhisattva, and the whole world is Venerable Kasyapa. Facing each other solemnly, what is the punishment for raising the mallet? A good note. The golden ascetic once lost his integrity.' Yunju Yuan said: 'When one family has trouble, a hundred families are busy.')
晦室明云。文殊遍越聖制。固是罪不容誅。大小世尊。前言不副后語。楞嚴會上道。如是文殊。若有二相。即非文殊。這裡又道。欲擯出那個文殊。惑亂不少。育王當時作迦葉。且放過文殊。但擯出世尊一個。何故。殺一有罪。而天下咸服 高峰妙云。文殊知底。迦葉不知。迦葉知底。文殊不知。彼彼不知且置。百千萬億文殊。那個是真底)○世尊。因長爪梵志索論義。預約曰。我義若墮。我自斬首。世尊曰。汝義以何為宗。梵志曰。我以一切不受為宗。世尊曰。是見受否。梵志拂袖而去。行至中路。乃省謂弟子曰。我當回去斬首。以謝世尊。弟子曰。人天眾前。幸當得勝。何以斬首。梵志曰。我寧于有智人前斬首。不于無智人前得勝。乃嘆曰。我義兩處負墮。是見若受。負門處粗。是見不受。負門處細。一切人天二乘。皆不知我義墮處。唯有世尊諸大菩薩。知我義墮。回至世尊前曰。我義兩處負墮。故當斬首以謝。世尊曰。我法中。無如是事。汝當迴心向道。於是。同五百徒眾。一時投佛出家。證阿羅漢(天衣懷頌云。是見若受破家門。是見不受共誰論。匾擔驀折兩頭脫。一毛頭上現乾坤)○世尊。昔欲將諸聖眾。往第六天。說大集經。來他方此土。人間天上。一切獰惡鬼神。悉皆輯會。受佛付囑。擁護正法。設有
【現代漢語翻譯】 現代漢語譯本： 晦室明云：文殊（Manjusri，智慧的象徵）遍越聖制，固然罪不容誅。大小世尊（Buddha，佛陀），前言不符后語。《楞嚴經》會上說，『如是文殊，若有二相，即非文殊。』這裡又說，欲擯出那個文殊，迷惑了不少人。育王（Asoka，阿育王）當時作迦葉（Kasyapa，摩訶迦葉），且放過文殊，但擯出世尊一個，何故？殺一有罪，而天下咸服。 高峰妙云：文殊知道的，迦葉不知道；迦葉知道的，文殊不知道。彼彼不知且置，百千萬億文殊，哪個是真的？ 世尊（Buddha，佛陀）因長爪梵志索論義，預約說：『我義若墮，我自斬首。』世尊說：『汝義以何為宗？』梵志說：『我以一切不受為宗。』世尊說：『是見受否？』梵志拂袖而去，行至中路，乃省謂弟子說：『我當回去斬首，以謝世尊。』弟子說：『人天眾前，幸當得勝，何以斬首？』梵志說：『我寧于有智人前斬首，不于無智人前得勝。』乃嘆曰：『我義兩處負墮，是見若受，負門處粗；是見不受，負門處細。一切人天二乘，皆不知我義墮處，唯有世尊諸大菩薩，知我義墮。』回至世尊前說：『我義兩處負墮，故當斬首以謝。』世尊說：『我法中，無如是事，汝當迴心向道。』於是，同五百徒眾，一時投佛出家，證阿羅漢（Arhat）。（天衣懷頌云：是見若受破家門，是見不受共誰論。匾擔驀折兩頭脫，一毛頭上現乾坤。） 世尊（Buddha，佛陀）昔欲將諸聖眾，往第六天，說《大集經》。來他方此土，人間天上，一切獰惡鬼神，悉皆輯會，受佛付囑，擁護正法。設有
【English Translation】 English version: The obscure room illuminates the clouds. Manjusri (Manjusri, symbol of wisdom) universally transgressed the sacred precepts, indeed a crime deserving no pardon. The great and small Buddhas (Buddha), their former words do not match their later ones. In the Surangama Sutra assembly, it was said, 'Such is Manjusri, if he has two forms, then he is not Manjusri.' Here it is said again, wanting to banish that Manjusri, confusing many. King Asoka (Asoka) at that time acted as Kasyapa (Kasyapa, Mahakasyapa), and let Manjusri go, but banished one Buddha. Why? Killing one is a crime, yet the world is satisfied. Gaofeng's wondrous clouds: What Manjusri knows, Kasyapa does not know; what Kasyapa knows, Manjusri does not know. Setting aside what each does not know, among the hundreds of millions of Manjusris, which one is the real one? The Buddha (Buddha) was once challenged to a debate by the Long-Nailed Brahmin, who made an agreement saying, 'If my argument falls, I will cut off my own head.' The Buddha said, 'What is the basis of your argument?' The Brahmin said, 'I take non-acceptance of everything as my basis.' The Buddha said, 'Do you accept this view?' The Brahmin flung his sleeves and left, but halfway there, he realized and said to his disciples, 'I should go back and cut off my head to apologize to the Buddha.' The disciples said, 'Before the assembly of humans and gods, you were fortunate to have won, why cut off your head?' The Brahmin said, 'I would rather cut off my head before wise people than win before ignorant people.' Then he sighed and said, 'My argument has fallen in two places. If this view is accepted, the point of defeat is coarse; if this view is not accepted, the point of defeat is subtle. All humans, gods, and those of the two vehicles do not know where my argument has fallen, only the Buddha and the great Bodhisattvas know where my argument has fallen.' He returned to the Buddha and said, 'My argument has fallen in two places, so I should cut off my head to apologize.' The Buddha said, 'In my Dharma, there is no such thing. You should turn your heart towards the Way.' Thereupon, together with five hundred followers, they all took refuge in the Buddha and became monks, attaining Arhatship (Arhat). (Tianyi Huai's verse says: If this view is accepted, it destroys the family; if this view is not accepted, who can you argue with? The carrying pole suddenly breaks in two, and the universe appears on the tip of a hair.) The Buddha (Buddha) once intended to take all the holy beings to the Sixth Heaven to preach the Mahasamnipata Sutra. From other lands to this land, in the human and heavenly realms, all the fierce and evil ghosts and spirits were gathered together, receiving the Buddha's entrustment to protect the Dharma. If there were
不赴者。四天門王。飛熱鐵輪。追之令集。既集會已。無有不順佛來者。各發弘誓。擁護正法。唯有一魔王。謂世尊曰。瞿曇。我待一切眾產生佛盡。眾生界空。無有眾生名字。我乃發菩提心(薦福懷云。臨危不變真大丈夫。諸仁者。作么生著得一轉語。與黃面老子出氣。尋常神通妙用。智慧辯才。到此總用不著。盡閻浮大地人。無不愛佛。到這裡。何者是佛。何者是魔。還有人辯得么。良久云。欲得識魔么。開眼見明。欲得識佛么。閤眼見暗。魔之與佛。以拄杖一時穿卻鼻孔 徑山杲云。天衣老漢。恁么批判。直是奇特。雖然如是。未免話作兩橛。若向何者是佛。何者是魔處。便休去。不妨令人疑著。卻云。欲識魔么。開眼見明。欲識佛么。閤眼見暗。郎當不少。又云。魔之與佛。以拄杖一時穿卻鼻孔。雪上加霜。妙喜卻與黃面老子。代一轉語。待這魔王道。眾生界空。無有眾生名字。我乃發菩提心。只向伊道。幾乎錯喚你作魔王。此語有兩負門。若人檢點得出。許伊具衲僧眼 楚石琦云。澤廣藏山。貍能伏豹。二大老。何用多言。只消對魔王道。魔王魔王。你認那個作菩提心。還識得也未。設使一切眾產生佛盡。眾生界空。無有眾生名字。你要發心。也未許你在。管取拱手歸降 荊溪傳徴云。且道。這個魔王。是
【現代漢語翻譯】 現代漢語譯本 不來參加集會的，四大天王會以飛速旋轉的熾熱鐵輪追趕，務必使其前來集合。既然已經到場，沒有誰不順從佛陀的旨意前來。他們各自發下宏大的誓願，擁護正法。唯獨有一位魔王，對世尊說：『瞿曇（釋迦牟尼的稱號）。我等待一切眾產生佛完畢，眾生界空無一物，沒有眾生的名字時，我才發菩提心（覺悟之心）。』（薦福懷云禪師說：『面臨危難而不改變本色，才是真正的大丈夫。各位仁者，如何才能說出一句能夠幫助黃面老子（指佛陀）擺脫困境的話呢？』尋常的神通妙用、智慧辯才，到這裡都派不上用場。整個閻浮提（世界）的人，沒有不愛佛的，但到了這裡，哪個是佛，哪個是魔呢？還有人能分辨得清嗎？』良久之後說：『想要認識魔嗎？睜開眼睛看到光明。想要認識佛嗎？閉上眼睛看到黑暗。魔與佛，用拄杖一時穿透鼻孔。』徑山杲禪師說：『天衣義懷老禪師這樣評判，真是奇特。雖然如此，還是免不了把話說成兩截。如果向『哪個是佛，哪個是魔』的地方去尋找答案，反而會讓人疑惑。不如說：『想要認識魔嗎？睜開眼睛看到光明。想要認識佛嗎？閉上眼睛看到黑暗。』這樣說也未必妥當。又說：『魔與佛，用拄杖一時穿透鼻孔。』真是雪上加霜。妙喜禪師卻要替黃面老子說一句，等待這位魔王說：『眾生界空無一物，沒有眾生的名字時，我才發菩提心。』就對他說：『差點就錯把你當成魔王了。』這句話有兩個漏洞，如果有人能檢查出來，就承認他有衲僧的眼力。』楚石琦禪師說：『澤地寬廣能藏山，貍貓也能制伏豹子。兩位大老，何必多說。只需對魔王說：『魔王魔王，你把哪個當作菩提心？還認識嗎？』即使一切眾產生佛完畢，眾生界空無一物，沒有眾生的名字，你要發心，也未必允許你。』保證他拱手投降。荊溪傳徴禪師說：『且說，這個魔王，是』
【English Translation】 English version Those who do not attend will be pursued by the Four Heavenly Kings with flying, hot iron wheels to ensure their assembly. Once gathered, none will disobey the Buddha's command to come. Each will make grand vows to protect the True Dharma. Only one Mara King (demon king) said to the World-Honored One: 'Gautama (another name for Sakyamuni Buddha), I will wait until all beings have become Buddhas, the realm of beings is empty, and there is no name of any being, then I will generate Bodhicitta (the mind of enlightenment).' (Zen Master Huaiyun of Jianfu Temple said: 'A true great man does not change in the face of danger. All of you, how can you utter a phrase that can help the old yellow-faced one (referring to the Buddha) to breathe?' Ordinary supernatural powers, wisdom, and eloquence are of no use here. Everyone in Jambudvipa (the world) loves the Buddha, but here, which is the Buddha and which is the Mara? Is there anyone who can distinguish them?' After a long pause, he said: 'Do you want to know the Mara? Open your eyes and see the light. Do you want to know the Buddha? Close your eyes and see the darkness. Mara and Buddha, pierce their nostrils with a staff at the same time.' Zen Master Gao of Jingshan said: 'Old Zen Master Tianyi's criticism is truly remarkable. However, it still inevitably divides the matter into two. If you seek the answer in 'which is the Buddha and which is the Mara,' it will only cause confusion. It is better to say: 'Do you want to know the Mara? Open your eyes and see the light. Do you want to know the Buddha? Close your eyes and see the darkness.' This is not necessarily appropriate either. He also said: 'Mara and Buddha, pierce their nostrils with a staff at the same time.' This is adding frost to snow. Zen Master Miaoxi, however, wants to say something on behalf of the old yellow-faced one, waiting for this Mara King to say: 'When the realm of beings is empty and there is no name of any being, then I will generate Bodhicitta.' Then say to him: 'I almost mistook you for a Mara King.' This sentence has two loopholes. If someone can find them, then I will acknowledge that he has the eye of a monastic.' Zen Master Chushi Qi said: 'Wide marshes can hide mountains, and wildcats can subdue leopards. Two great elders, why say more? Just say to the Mara King: 'Mara King, Mara King, which one do you take as Bodhicitta? Do you even recognize it?' Even if all beings have become Buddhas, the realm of beings is empty, and there is no name of any being, if you want to generate the mind, you are not allowed to.' I guarantee he will surrender with folded hands. Zen Master Chuanzheng of Jingxi said: 'Now, tell me, this Mara King, is he'
歸依佛語。是不歸依佛語)○世尊。嘗與阿難行次。見一古佛塔。世尊便作禮。阿難曰。此是甚麼人塔。世尊曰。此是過去諸佛塔。阿難曰。過去諸佛。是甚麼人弟子。世尊曰。是吾弟子。阿難曰。應當如是(德山密雲。過去。是現在弟子。實有此理 笑巖寶云。世尊古佛。亦不須論。祇如阿難云應當如是。且別有甚麼長處若人分析得出。當可禮[佰-白+(?/木)]三拜 金粟悟別云。廣慧若作阿難。待世尊道是吾弟子。但問。佛是甚麼人弟子。待世尊擬開口時。便乃作禮即休。卻謂應當如是。隨風倒柁。豈是丈夫)○世尊。因有外道問。不問有言。不問無言。世尊良久。外道讚歎曰。世尊大慈大悲。開我迷云。令我得入。乃作禮而去。阿難白佛。外道得何道理。稱讚而去。世尊曰。如世良馬。見鞭影而行(雪竇顯云。邪正不分。過猶鞭影。又云。諸禪德。迷云既開。決定見佛。還許他同參也無。若共相委知。則天下宗師。併爲外道伴侶。如各非印證。則東土衲僧。不如西天外道。頌云。機輪曾未轉。轉必兩頭走。明鏡忽臨臺。當下知妍丑。妍丑分兮迷云開。慈門何處生塵埃。因思良馬窺鞭影。千里追風喚得回 昭覺勤云。外道因邪打正。世尊看樓打樓。阿難不善傍觀。引得世尊拖泥帶水。若據山僧見處。待他問
【現代漢語翻譯】 現代漢語譯本 皈依佛語，是不皈依佛語。（註：此句意為真正的皈依是超越語言文字的。） 世尊（釋迦牟尼佛的尊稱）曾經與阿難（釋迦牟尼佛的十大弟子之一）行走時，見到一座古老的佛塔。世尊便向佛塔作禮。阿難問道：『這是什麼人的塔？』世尊說：『這是過去諸佛的塔。』阿難問：『過去諸佛，是什麼人的弟子？』世尊說：『是我的弟子。』阿難說：『應當如此。』（德山密雲禪師評論說：『過去的是現在的弟子，確實有這個道理。』笑巖寶云禪師評論說：『世尊和古佛，也不需要討論。只說阿難說『應當如此』，且另外有什麼長處？如果有人分析得出，應當可以禮拜三次。』金粟悟禪師評論說：『廣慧如果作為阿難，等待世尊說是我的弟子，只問：『佛是什麼人的弟子？』等待世尊想要開口時，便作禮停止。卻說『應當如此』，隨風倒舵，豈是大丈夫？』） 世尊，因為有外道（佛教以外的修行者）問：『不問有言，不問無言。』世尊沉默良久。外道讚歎說：『世尊大慈大悲，開啟我的迷云，使我得以進入。』於是作禮而去。阿難問佛：『外道得到什麼道理，稱讚而去？』世尊說：『如同世間的良馬，見到鞭子的影子就行動。』（雪竇顯禪師評論說：『邪正不分，過失如同鞭影。』又說：『各位禪德，迷云既然開啟，必定見到佛。還允許他一同參禪嗎？如果共同相互瞭解，那麼天下宗師，都成為外道的伴侶。如果各自不印證，那麼東土的僧人，不如西天的外道。』頌詞說：『機輪曾經沒有轉動，轉動必定兩頭走。明鏡忽然臨于檯面，當下知道美醜。美醜分明迷云開，慈悲之門何處生塵埃。因此想到良馬窺視鞭影，千里追風喚得回。』昭覺勤禪師評論說：『外道因為邪而打正，世尊看樓打樓。阿難不善於在旁邊觀看，引得世尊拖泥帶水。如果按照山僧的見解，等待他問』）
【English Translation】 English version To take refuge in the Buddha's words is not to take refuge in the Buddha's words. (Note: This sentence means that true refuge is beyond language and words.) The World-Honored One (a respectful title for Shakyamuni Buddha) once walked with Ananda (one of Shakyamuni Buddha's ten great disciples) and saw an ancient pagoda. The World-Honored One then paid homage to the pagoda. Ananda asked, 'Whose pagoda is this?' The World-Honored One said, 'This is the pagoda of the Buddhas of the past.' Ananda asked, 'The Buddhas of the past, whose disciples were they?' The World-Honored One said, 'They were my disciples.' Ananda said, 'It should be so.' (Zen Master Deshan Miyun commented: 'The past ones are the present disciples, there is indeed this reason.' Zen Master Xiaoyan Baoyun commented: 'The World-Honored One and the ancient Buddhas do not need to be discussed. Just saying that Ananda said 'It should be so,' what other strengths does he have? If someone can analyze it, they should be able to bow three times.' Zen Master Jin Su Wu commented: 'If Guanghui were Ananda, waiting for the World-Honored One to say they were my disciples, just ask: 'Whose disciples were the Buddhas?' Waiting for the World-Honored One to want to open his mouth, then bow and stop. But saying 'It should be so,' following the wind, how can he be a great man?') The World-Honored One, because an outsider (a practitioner other than Buddhism) asked: 'Do not ask about words of existence, do not ask about words of non-existence.' The World-Honored One was silent for a long time. The outsider praised and said, 'The World-Honored One is greatly compassionate, opening my clouds of delusion, allowing me to enter.' Then he bowed and left. Ananda asked the Buddha, 'What principle did the outsider obtain, praising and leaving?' The World-Honored One said, 'Like a good horse in the world, it acts when it sees the shadow of the whip.' (Zen Master Xuedou Xian commented: 'Not distinguishing between right and wrong, mistakes are like the shadow of a whip.' He also said: 'All of you Zen practitioners, since the clouds of delusion have been opened, you will surely see the Buddha. Are you still allowed to participate in Zen together? If you understand each other, then all the masters in the world will become companions of outsiders. If you do not certify each other, then the monks of the Eastern Land are not as good as the outsiders of the Western Heaven.' The verse says: 'The machine wheel has never turned, turning must go both ways. A bright mirror suddenly faces the platform, immediately knowing beauty and ugliness. Beauty and ugliness are clear, the clouds of delusion open, where does the door of compassion generate dust? Therefore, thinking of a good horse peeking at the shadow of the whip, chasing the wind for a thousand miles can be called back.' Zen Master Zhaojue Qin commented: 'The outsider strikes the right because of the wrong, the World-Honored One looks at the building and strikes the building. Ananda is not good at watching from the side, causing the World-Honored One to drag his feet. According to the mountain monk's view, wait for him to ask')
不問有言不問無言。和聲便打。及至阿難問外道有何所證。亦和聲便打。何故。殺人須是殺人刀。活人須是活人劍 徑山杲云。邪正兩分。正由鞭影。頌云。兩處牢關擊不通。纖塵不動自乖宗。忽然業鏡百雜碎。黃面瞿曇失卻蹤 楚石琦云。欲識邪正不分么。誰是外道。誰是世尊。欲識邪正兩分么。世尊自世尊。外道自外道。此是天寧見處。一任諸方貶剝 笑巖寶云。外道。大似迷頭演若以己方人。奈世尊不犯手勢。劈臉一摑。直得伊翳火星飛。始覺面門著痛)○世尊。一日來阿難。食時將至。汝當入城持缽。阿難應諾。世尊曰。汝既持缽。須依過去七佛儀式。阿難便問。如何是過去七佛儀式。世尊召阿難。阿難應諾。世尊曰。持缽去(密庵杰云。大小世尊。被阿難輕輕靠著。未免喚鐘作甕遁庵演頌云。從前七佛儀式。慶喜何曾欠少。堪笑黃面瞿曇。無端打個之繞)○世尊。因有比丘問。我於世尊法中。見處即有。證處未是。世尊當何所示。世尊曰。比丘某甲當何所示。是汝此問○世尊。因耆婆善別音響。至一塳間。見五髑髏。乃敲一髑髏問耆婆。此生何處。耆婆曰。生人道。世尊又敲一曰。此生何處。耆婆曰。生天道。世尊又別敲一曰。此生何處。耆婆罔知生處(金粟悟。代耆婆但云。生佛處。世尊若更擬議時。便
【現代漢語翻譯】 現代漢語譯本 不問有沒有話說，也不問沒有話說。只要應聲就打。等到阿難問外道證得了什麼，也是應聲就打。為什麼呢？殺人必須用殺人的刀，救人必須用救人的劍。（徑山杲禪師說：）邪正分明，正是因為鞭子的影子。（頌詞說：）兩處牢固的關卡無法打通，稍微動一點念頭就違背了宗旨。忽然間業鏡破碎，黃面瞿曇（釋迦牟尼佛的別稱）也失去了軌跡。（楚石琦禪師說：）想要知道邪正不分嗎？誰是外道？誰是世尊？想要知道邪正分明嗎？世尊還是世尊，外道還是外道。這是天寧寺的見解，任憑各方貶低。（笑巖寶禪師說：）外道，很像迷失了頭腦的演若，用自己的想法來衡量別人。但是世尊不跟他客氣，直接一巴掌打過去，打得他眼冒金星，才覺得臉上疼痛。） （世尊，有一天叫阿難，快到吃飯的時候了，你應該進城去乞食。阿難答應了。世尊說：你既然去乞食，必須按照過去七佛的儀式。阿難就問：什麼是過去七佛的儀式？世尊叫阿難，阿難應諾。世尊說：去乞食吧！（密庵杰禪師說：）堂堂世尊，被阿難輕輕一靠，也免不了叫鐘作甕逃走了。（遁庵演禪師頌道：）從前七佛的儀式，慶喜（阿難的別稱）何曾缺少？可笑黃面瞿曇，無緣無故地繞圈子。） （世尊，因為有比丘問：我在世尊的佛法中，見解是有了，但還沒有證悟。世尊應該如何開示？世尊說：比丘某甲應該如何開示？這就是你的問題。） （世尊，因為耆婆（古代名醫）善於辨別聲音，來到一處墳地，看到五個頭骨，就敲擊其中一個頭骨問耆婆：這個頭骨的主人生到哪裡去了？耆婆說：生到人道。世尊又敲擊另一個頭骨說：這個頭骨的主人生到哪裡去了？耆婆說：生到天道。世尊又敲擊另一個頭骨說：這個頭骨的主人生到哪裡去了？耆婆不知道他生到哪裡去了。（金粟悟禪師代替耆婆回答說：生到佛的境界。世尊如果還要再問，就……）
【English Translation】 English version Don't ask if there are words, don't ask if there are no words. Strike as soon as there's a response. When Ānanda (釋迦摩尼佛的十大弟子之一) asked what the heretics had attained, he also struck as soon as there was a response. Why? To kill, one must use a killing sword; to save, one must use a saving sword. (Zen Master Gao of Jingshan (徑山) said:) The distinction between right and wrong is due to the shadow of the whip. (A verse says:) Two firm gates cannot be broken through; the slightest movement deviates from the principle. Suddenly, the mirror of karma shatters, and the yellow-faced Gautama (釋迦摩尼佛的別稱) disappears. (Zen Master Chushi Qi (楚石琦) said:) Do you want to know the non-distinction between right and wrong? Who is the heretic? Who is the World-Honored One (世尊)? Do you want to know the distinction between right and wrong? The World-Honored One is the World-Honored One, and the heretic is the heretic. This is the view of Tianning Temple (天寧寺), let others criticize it as they please. (Zen Master Xiaoyan Bao (笑巖寶) said:) The heretic is like Yanruo (演若), who lost his head and judged others by his own standards. But the World-Honored One didn't stand on ceremony and slapped him in the face, making his eyes sparkle, and only then did he feel the pain on his face.) (The World-Honored One, one day, called Ānanda and said, 'It's almost time to eat; you should go into the city to beg for food.' Ānanda agreed. The World-Honored One said, 'Since you are going to beg for food, you must follow the rituals of the past seven Buddhas.' Ānanda then asked, 'What are the rituals of the past seven Buddhas?' The World-Honored One called Ānanda, and Ānanda responded. The World-Honored One said, 'Go beg for food!' (Zen Master Mi'an Jie (密庵杰) said:) The great World-Honored One, lightly leaned on by Ānanda, couldn't avoid running away like calling a bell a pot. (Zen Master Dun'an Yan (遁庵演) praised:) The rituals of the past seven Buddhas, Qingxi (慶喜, Ānanda's other name) never lacked. It's laughable that the yellow-faced Gautama pointlessly goes around in circles.) (The World-Honored One, because a Bhikṣu (比丘) asked, 'In the World-Honored One's Dharma (佛法), I have understanding, but I have not yet attained realization. How should the World-Honored One instruct me?' The World-Honored One said, 'How should Bhikṣu so-and-so instruct you? This is your question.') (The World-Honored One, because Jīvaka (耆婆, a famous ancient doctor) was good at distinguishing sounds, came to a graveyard and saw five skulls. He knocked on one skull and asked Jīvaka, 'Where was this skull born?' Jīvaka said, 'Born into the human realm.' The World-Honored One knocked on another skull and said, 'Where was this skull born?' Jīvaka said, 'Born into the heavenly realm.' The World-Honored One knocked on another skull and said, 'Where was this skull born?' Jīvaka didn't know where it was born. (Zen Master Jin Su Wu (金粟悟) answered for Jīvaka, saying, 'Born into the realm of the Buddha.' If the World-Honored One were to ask further, then...)
與震威一喝。呵呵大笑而行)○世尊。因黑氏梵志運神力。以左右手。擎合歡梧桐花兩株。來供養佛。佛召仙人。梵志應諾。佛曰。放下著。梵志。遂放下左手一株華。佛又召仙人放下著。梵志。又放下右手一株華。佛又召仙人放下著。梵志曰。世尊。我今兩手皆空。更教放下個甚麼。佛曰。吾非教汝放舍其華。汝當放舍外六塵。內六根。中六識。一時舍卻。無可舍處。是汝免生死處。梵志於言下。悟無生忍○世尊。因靈山會上。五百比丘。得四禪定。具五神通。未得法忍。以宿命智通。各各自見過去殺父害母。及諸重罪。于自心內。各各懷疑。于甚深法。不能證入。於是。文殊承佛神力。遂手握利劍。持逼如來。世尊乃謂文殊曰。住住。不應作逆。勿得害吾。吾必被害。為善被害。文殊師利。爾從本已來。無有我人。但以內心見有我人。內心起時。我必被害。即名為害。於是。五百比丘。自悟本心如夢如幻。于夢幻中。無有我人乃至能生所生父母。於是。五百比丘。同讚歎曰。文殊大智士。深達法源底。自手握利劍。持逼如來身。如劍佛亦爾。一相無有二。無相無所生。是中雲何殺(密庵杰云。為人須為切。殺人須見血。文殊費盡腕頭氣力。要且不知此劍來處。帶累釋迦老子。通身是口。也分疏不下。五百比丘。恁
【現代漢語翻譯】 現代漢語譯本 與震威一起大喝一聲，然後呵呵大笑而去。)○世尊（釋迦牟尼佛的尊稱）。因為黑氏梵志運用神通，用左右手托著合歡樹和梧桐樹兩株花樹，前來供養佛。佛召喚仙人，梵志應諾。佛說：『放下吧。』梵志於是放下左手的一株花。佛又召喚仙人放下。梵志又放下右手的一株花。佛又召喚仙人放下。梵志說：『世尊，我現在兩手都已經空了，還要教我放下什麼呢？』佛說：『我不是教你放下那些花。你應該放下外面的六塵（色、聲、香、味、觸、法），裡面的六根（眼、耳、鼻、舌、身、意），中間的六識（眼識、耳識、鼻識、舌識、身識、意識），一時全部捨棄，到了無可捨棄之處，就是你免除生死的地方。』梵志在佛的言語之下，領悟了無生法忍（對諸法不生不滅的深刻理解）。 ○世尊。因為在靈山會上，五百比丘（佛教出家男眾），得到了四禪定（色界四種禪定），具備了五神通（天眼通、天耳通、他心通、宿命通、神足通），卻沒有得到法忍（對佛法的深刻理解和接受）。他們用宿命智通，各自看到過去殺父害母以及各種重罪，在自己心中，各自懷疑，對於甚深的佛法，不能證入。於是，文殊（文殊菩薩）承佛的神力，就手握利劍，持劍逼迫如來（釋迦牟尼佛）。世尊就對文殊說：『住手！住手！不應該作逆，不要傷害我。我必定會被傷害，為善也會被傷害。文殊師利（文殊菩薩的尊稱），你從本來就沒有我人和分別，只是因為內心見到有我人，內心生起時，我必定會被傷害，這就叫做傷害。』於是，五百比丘，自己領悟到本心如夢如幻，在夢幻中，沒有我人乃至能生所生的父母。於是，五百比丘，一同讚歎說：『文殊大智士，深達法源底。自手握利劍，持逼如來身。如劍佛亦爾，一相無有二。無相無所生，是中雲何殺？』（密庵杰說：『為人須要徹底，殺人須要見血。文殊費盡腕頭氣力，卻且不知道這劍從哪裡來。連累釋迦老子，渾身是嘴，也分辨不清。五百比丘，恁
【English Translation】 English version Along with a thunderous shout, he laughed heartily and departed.) ○ World-Honored One (a respectful title for Shakyamuni Buddha). Because the Black Brahman (a member of the highest Hindu caste) used his supernatural powers to hold up two flowering trees, a mimosa and a Chinese parasol tree, in his left and right hands to offer to the Buddha. The Buddha called to the immortal, and the Brahman acknowledged. The Buddha said, 'Put them down.' So the Brahman put down the flower tree in his left hand. The Buddha again called to the immortal to put them down. The Brahman then put down the flower tree in his right hand. The Buddha again called to the immortal to put them down. The Brahman said, 'World-Honored One, now both my hands are empty. What more are you teaching me to put down?' The Buddha said, 'I am not teaching you to put down those flowers. You should put down the six external sense objects (form, sound, smell, taste, touch, and dharma), the six internal sense organs (eye, ear, nose, tongue, body, and mind), and the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness) in between. When you abandon them all at once, and there is nothing left to abandon, that is where you are freed from birth and death.' Upon hearing these words, the Brahman awakened to the non-origination forbearance (a profound understanding of the non-arising and non-ceasing nature of all dharmas). ○ World-Honored One. Because at the assembly on Vulture Peak, five hundred Bhikshus (Buddhist monks) had attained the four Dhyanas (the four meditative states of the Form Realm) and possessed the five supernormal powers (the divine eye, the divine ear, knowing others' minds, knowing past lives, and the ability to travel anywhere at will), but had not yet attained Dharma-kṣānti (acceptance of the truth of the Dharma). Using their power of knowing past lives, they each saw their past lives of killing their fathers and mothers, and other grave sins. In their own minds, they each had doubts, and they could not enter into the profound Dharma. Thereupon, Mañjuśrī (Mañjuśrī Bodhisattva), relying on the Buddha's power, held a sharp sword in his hand and threatened the Tathagata (Shakyamuni Buddha). The World-Honored One then said to Mañjuśrī, 'Stop! Stop! You should not act perversely. Do not harm me. I will surely be harmed; doing good will also be harmed. Mañjuśrī, from the beginning, there has been no self or others. It is only because your mind sees self and others. When the mind arises, I will surely be harmed. This is called harm.' Thereupon, the five hundred Bhikshus realized that their original mind was like a dream or an illusion. In the dream or illusion, there is no self or others, not even the parents who give birth. Thereupon, the five hundred Bhikshus praised together, saying, 'Mañjuśrī, great wise one, deeply understands the source of the Dharma. He holds a sharp sword in his own hand and threatens the body of the Tathagata. The sword and the Buddha are the same, one form without two. Without form, nothing is born. How can there be killing in this?' (Mi'an Jie said, 'To be a person, one must be thorough; to kill a person, one must see blood. Mañjuśrī has exhausted the strength of his wrist, yet he does not know where this sword comes from. He has implicated old Shakyamuni, whose whole body is a mouth, yet he cannot explain it clearly. The five hundred Bhikshus, how
么悟去。入地獄如箭射。忽若踏翻大海。趯倒須彌。雲門扇子。𨁝跳上天。筑著帝釋鼻孔。東海鯉魚打一棒。雨似盆傾。又作么生商量。良久云。自從舞得三臺后。拍拍元來總是歌 徑山信云。文殊殺佛則且從。若無黃面老人打許多葛藤。五百比丘疑至今日。尚未住手。頌云。莫笑他家忤逆兒。戲房鑼鼓振天嘶。住住住透牛皮。雨爛春風花滿池。內心不起如何也。瓦解冰消萬劫疑)○世尊。因地布發掩泥。獻華于然燈。然燈見布發處。遂約退眾。乃指地曰。此一方地。宜建一梵剎。時眾中有一賢于長者。持標于指處插曰。建梵剎竟。時諸天散華贊曰。庶子有大智矣(天童覺頌云。百草頭上無邊春。信手拈來用得親。丈六金身功德聚。等閑擺手入紅塵。塵中能作主。化外自來賓。觸處生涯隨分足。未嫌伎倆不如人 張無盡頌云。一枝修竹建精藍。風捲蟭螟入海南。惡水潑來成第二。鈍根蹉過問前三)○世尊。因七賢女。游尸陀林。一女指尸曰。尸在這裡。人向甚處去。一女曰。作么作么。諸姊諦觀。各各契悟。感帝釋散華曰。惟愿聖姊有何所須。我當終身供給。女曰。我家四事七珍。悉皆具足。唯要三般物。一要無根樹子一株。二要無陰陽地一片。三要叫不響山谷一所。帝釋曰。一切所須。我悉有之。若三般物。我實無
【現代漢語翻譯】 現代漢語譯本 如何領悟？入地獄就像箭一樣快。忽然像踏翻大海，踢倒須彌山（佛教名山）。雲門（禪宗大師）的扇子，一下子跳上天空，撞著帝釋天（佛教護法神）的鼻孔。東海的鯉魚捱了一棒，雨水像盆倒一樣傾瀉。又該如何商量呢？良久，雲門說：『自從舞得三臺（古代星官名）后，拍拍手原來總是歌。』徑山信（禪宗僧人）說：『文殊菩薩（佛教菩薩）殺佛這件事且先不說，如果沒有黃面老人（指佛）說這麼多沒完沒了的話，五百比丘（佛教僧侶）疑惑至今，尚未停止。』頌詞說：『不要笑話他家的忤逆兒子，戲房裡的鑼鼓震天響。住住住，看透牛皮，雨水腐爛，春風吹拂，花開滿池。內心不起念頭又該如何呢？像瓦解冰消一樣，消除萬劫的疑惑。』 世尊（對佛的尊稱），因為過去在因地修行時，用頭髮鋪在泥地上，獻花給燃燈佛（過去佛）。燃燈佛看到鋪頭髮的地方，於是示意眾人退後，就指著地說道：『這一方土地，適合建造一座梵剎（佛教寺廟）。』當時眾人中有一位賢于長者，拿著標在燃燈佛指的地方插下說：『建造梵剎完畢。』當時諸天（佛教神祇）散花讚歎說：『這位庶子真有大智慧啊！』（天童覺（禪宗僧人）的頌詞說：『百草頭上充滿無邊的春意，信手拈來，用得親切。丈六金身（佛像）是功德的聚集，隨意擺手進入紅塵。在紅塵中能夠作主，化外之人自然來歸。到處生活隨緣而滿足，不嫌棄自己的伎倆不如別人。』張無盡（禪宗僧人）的頌詞說：『一枝修竹建立精藍（佛教寺廟），風捲起小蟲飛入海南。惡水潑來變成第二，遲鈍的人錯過詢問前三。』） 世尊，因為有七位賢女，遊玩尸陀林（墓地）。一位女子指著屍體說：『屍體在這裡，人到哪裡去了？』一位女子說：『作么作么（禪宗用語，意為如何是好）？』各位姐妹仔細觀察。各自契悟。感動帝釋天（佛教護法神）散花說：『只願聖姊有什麼需要的，我當終身供給。』女子說：『我家四事七珍，全部都已具備，唯獨需要三樣東西：一要沒有根的樹子一株，二要沒有陰陽的地一片，三要叫不響的山谷一所。』帝釋天說：『一切所需要的，我都有，但這三樣東西，我實在沒有。』
【English Translation】 English version How to realize enlightenment? Entering hell is as swift as an arrow. Suddenly, it's like overturning the great sea, kicking over Mount Sumeru (a sacred mountain in Buddhism). Yunmen's (a Chan master) fan leaps into the sky, bumping into the nose of Indra (a Buddhist protector deity). A carp in the East Sea is struck with a rod, and the rain pours down like a tipped-over basin. How else can we discuss this? After a long silence, Yunmen said: 'Since dancing the Three Platforms (ancient constellations), clapping hands is always a song.' Jingshan Xin (a Chan monk) said: 'Let's put aside the matter of Manjusri Bodhisattva (a Buddhist bodhisattva) killing the Buddha. If it weren't for the yellow-faced old man (referring to the Buddha) speaking so much endlessly, the five hundred bhikshus (Buddhist monks) would still be in doubt today, and have not stopped.' The verse says: 'Don't laugh at the rebellious son of that family, the gongs and drums in the theater resound through the sky. Stop, stop, stop, see through the cowhide, the rain rots, the spring breeze blows, and the flowers fill the pond. How is it when no thoughts arise in the heart? Like the collapse of tiles and the melting of ice, dispel the doubts of countless kalpas (aeons).' World Honored One (a respectful title for the Buddha), because in the past, during his practice in the causal stage, he spread his hair on the muddy ground and offered flowers to Dipamkara Buddha (a past Buddha). Dipamkara Buddha saw the place where the hair was spread, so he signaled everyone to step back and pointed to the ground, saying: 'This piece of land is suitable for building a vihara (Buddhist monastery).' At that time, among the crowd, there was a wise elder who took a marker and inserted it where Dipamkara Buddha pointed, saying: 'The construction of the vihara is complete.' At that time, the devas (Buddhist deities) scattered flowers and praised, saying: 'This commoner has great wisdom!' (Tian Tongjue's (a Chan monk) verse says: 'The heads of a hundred grasses are filled with boundless spring, picking it up casually and using it intimately. The sixteen-foot golden body (Buddha statue) is the accumulation of merit, casually waving hands and entering the red dust. Being able to be the master in the red dust, those outside the realm naturally return. Living everywhere according to conditions and being content, not disliking one's own skills being inferior to others.' Zhang Wujin's (a Chan monk) verse says: 'A branch of slender bamboo establishes a monastery, the wind rolls up small insects and flies into Hainan. The evil water splashed becomes the second, the dull-rooted miss asking about the first three.') World Honored One, because there were seven virtuous women who were playing in the Shitala forest (cemetery). One woman pointed to the corpse and said: 'The corpse is here, where has the person gone?' One woman said: 'What to do? What to do (a Chan expression, meaning what is to be done)?' All the sisters observed carefully. Each attained enlightenment. Moved, Indra (a Buddhist protector deity) scattered flowers and said: 'I only wish that the holy sisters have whatever they need, I will provide for them for life.' The woman said: 'My family has all four necessities and seven treasures, but I only need three things: one, a tree without roots; two, a piece of land without yin and yang; three, a valley that does not make a sound.' Indra said: 'I have everything you need, but I really don't have these three things.'
得。女曰。汝若無此。爭解濟人。帝釋罔措。遂同往白佛。佛言憍尸迦。我諸弟子。大阿羅漢。不解此義。唯有諸大菩薩。乃解此義(黃龍心云。樹子若無。寧善給濟。既要給濟。心不虛發。如今有求無根樹子。將何祇對 寶峰文云。大眾且道。帝釋是會不會。又道。善說般若。感我天宮。又道。無無根樹子。大眾。且作么生明得不孤負聖女。若也不會。不得孤負帝釋。歸宗亦有個無位真人。憨憨癡癡。跛跛挈挈。且恁么過時。喝一喝 昭覺勤頌云。無陰陽地無根樹。谷呼不應當頭露。羅列七珍森太虛。動地雨花無量數。天帝釋七賢女。明明指出真金處。無生無法本如如。只個如今離言語)○世尊。因調達謗佛。生身入地獄。遂令阿難問。你在地獄中。安否調達曰。我雖在地獄。如三禪天樂。佛又令問。你還求出否。調達曰。我待世尊來便出。阿難曰。佛是三界大師。豈有入地獄分。調達曰。佛既無入地獄分。我豈有出地獄分(翠巖真云。親言出親口 湛堂準頌云。好笑提婆達多。入捺落十小劫波。雖然得三禪妙樂吹布毛須還鳥窠 徑山杲云。既無出分。又無人分。喚什麼作釋迦老子。喚什麼作提婆達多。喚什麼作地獄。還委悉么。自攜瓶去沽村酒。卻著衫來作主人 楚石琦云。妙喜與么批判。刁刀相似。魚魯差殊。
【現代漢語翻譯】 現代漢語譯本： 女（聖女）說：『你如果沒有這個（無根樹子），怎麼能救濟別人？』 帝釋（佛教護法神）不知所措，於是共同去稟告佛陀。佛陀說：『憍尸迦（帝釋的別名），我的弟子，大阿羅漢（斷盡煩惱，證入涅槃的聖者），都不理解這個道理。只有諸大菩薩（發菩提心，利益眾生的修行者）才能理解這個道理。』（黃龍心禪師說：『樹子如果沒有，怎麼能好好地給予救濟？既然要給予救濟，心就不能虛發。如今有人尋求無根樹子，將用什麼來應對？』 寶峰文禪師說：『大眾且說，帝釋是會還是不會？又說，善於解說般若（智慧），感動了我的天宮。又說，沒有無根樹子。大眾，且怎麼生明瞭才能不辜負聖女？如果也不會，就辜負了帝釋。』歸宗禪師也有個無位真人，憨憨癡癡，跛跛挈挈，且這麼過日子。喝一喝！昭覺勤禪師頌道：『無陰陽地無根樹，谷中呼喚不應當頭露。羅列七珍森列太虛，動地雨花無量數。天帝釋與七賢女，明明指出真金處。無生無法本如如，只個如今離言語。』） 世尊（釋迦牟尼佛）因為調達（提婆達多，佛陀的堂兄弟，後背叛佛陀）誹謗佛陀，生身墮入地獄。於是讓阿難（佛陀的十大弟子之一）問：『你在地獄中，安樂嗎？』 調達說：『我雖然在地獄，卻像在三禪天（色界天的第三層天）一樣快樂。』 佛又讓人問：『你還想出來嗎？』 調達說：『我等待世尊來就出來。』 阿難說：『佛是三界（欲界、色界、無色界）大師，怎麼會有墮入地獄的份？』 調達說：『佛既然沒有墮入地獄的份，我怎麼會有出離地獄的份？』（翠巖真禪師說：『親口說出親口的話。』 湛堂準禪師頌道：『好笑提婆達多，入捺落（地獄）十小劫波（極長的時間單位）。雖然得到三禪的妙樂，吹布毛須還歸鳥窩。』 徑山杲禪師說：『既沒有出離的份，又沒有人間的份，叫什麼作釋迦老子？叫什麼作提婆達多？叫什麼作地獄？還明白嗎？自己提著瓶子去村裡買酒，卻穿著衣服來作主人。』 楚石琦禪師說：『妙喜禪師這樣批判，像刀一樣鋒利，魚和魯的差別，不可不察。』）
【English Translation】 English version: The woman (holy woman) said, 'If you don't have this (rootless tree seed), how can you help people?' Śakra (Buddhist Dharma protector) was at a loss, so they went together to report to the Buddha. The Buddha said, 'Kauśika (another name for Śakra), my disciples, the great Arhats (saints who have extinguished all afflictions and entered Nirvana), do not understand this principle. Only the great Bodhisattvas (practitioners who have generated Bodhicitta and benefit sentient beings) can understand this principle.' (Zen Master Huanglong Xin said: 'If the tree seed does not exist, how can one give relief properly? Since one wants to give relief, the mind cannot be issued in vain. Now someone is seeking a rootless tree seed, what will you use to respond?' Zen Master Baofeng Wen said: 'Everyone, please say, does Śakra understand or not? He also said, 'Skillfully explaining Prajna (wisdom) moved my heavenly palace.' He also said, 'There is no rootless tree seed.' Everyone, how can you understand it so as not to let down the holy woman? If you don't understand, you will let down Śakra.' Zen Master Guizong also has a true person without position, foolish and silly, limping and hobbling, just passing the days like this. A shout! Zen Master Zhaojue Qin praised: 'In a land without yin and yang, a rootless tree, calling in the valley does not respond, the top is exposed. Arranging the seven treasures densely in the great void, shaking the earth, raining flowers in immeasurable numbers. Heavenly Emperor Śakra and the seven virtuous women, clearly pointing out the place of true gold. No birth, no Dharma, originally as is, just this now is beyond words.') The World Honored One (Śākyamuni Buddha), because of Devadatta's (Buddha's cousin who later betrayed him) slander of the Buddha, fell into hell alive. So he had Ānanda (one of the Buddha's ten great disciples) ask: 'Are you at peace in hell?' Devadatta said, 'Although I am in hell, I am as happy as in the third Dhyana heaven (the third heaven of the Form Realm).' The Buddha again had someone ask: 'Do you still want to get out?' Devadatta said, 'I will come out when the World Honored One comes.' Ānanda said, 'The Buddha is the master of the Three Realms (Desire Realm, Form Realm, Formless Realm), how could he have a share in falling into hell?' Devadatta said, 'Since the Buddha has no share in falling into hell, how could I have a share in getting out of hell?' (Zen Master Cuiyan Zhen said: 'Saying the words from one's own mouth.' Zen Master Zhandang Zhun praised: 'Laughable is Devadatta, entering Naraka (hell) for ten small kalpas (extremely long units of time). Although he obtained the wonderful joy of the third Dhyana, blowing the fur of the cloth must still return to the bird's nest.' Zen Master Jingshan Gao said: 'Since there is no share of getting out, and no share of being human, what is called Śākyamuni Buddha? What is called Devadatta? What is called hell? Do you understand? Carrying the bottle yourself to buy wine in the village, but wearing clothes to act as the host.' Zen Master Chushi Qi said: 'Zen Master Miaoxi's criticism is like a sharp knife, the difference between fish and Lu, one must not fail to observe.')
不知釋迦老子。自是釋迦老子。提婆達多。自是提婆達多。地獄自是地獄。料掉沒交涉。一夜落花雨。滿城流水香金粟悟云。調達如世刁惡。誣謗無罪之人。平白陷人。反自取陷。不能取勝。務須打個平交。然則翠巖道。親言出親口。是點罰語。是證明語)○世尊。因文殊忽起佛見法見。被世尊威神。攝向二鐵圍山(五云逢云。什麼處是二鐵圍山。還會么。如今若有人起佛見法見。五云與烹茶兩甌。且道。是賞伊。是罰伊。同教意。不同教意 白雲端云。大眾。世尊當時無大人相。如今若有向承天這裡。起佛見法見。承天。終不敢教動著他。何謂如此。但得雪消去。自然春到來 五祖演云。白雲則具大慈悲。遂拍手云。曼殊室利。普賢大士。不審今後更敢也無。自云。一度被蛇傷。怕見斷井索 千巖長云。大眾不起佛見法見。還免得貶向鐵圍山么。世尊也是憐兒不覺丑)○城東有一老母。與佛同生。而不欲見佛。每見佛來。即便迴避。雖然如此。回顧東西。總皆是佛。遂以手掩面。於十指掌中。亦總是佛(雪竇顯云。諸七座他雖是個老婆宛有丈夫之作。既知迴避稍難不免吞聲飲氣。如今不欲見佛。即許你。切忌以手掩面。何以。明眼底覷著。將謂雪竇門下。教你學老婆禪 天奇瑞雲。境本無境。強生其境。心本無心強
【現代漢語翻譯】 現代漢語譯本 不知釋迦老子（Śākyamuni，佛教創始人）。自是釋迦老子（Śākyamuni，佛教創始人）。提婆達多（Devadatta，釋迦牟尼的堂兄弟，後背叛佛教）。自是提婆達多（Devadatta，釋迦牟尼的堂兄弟，後背叛佛教）。地獄自是地獄。料掉沒交涉。一夜落花雨。滿城流水香。金粟悟云：『調達（Devadatta，釋迦牟尼的堂兄弟，後背叛佛教）如世間刁惡之人，誣謗無罪之人，平白陷害他人，反自取其禍，不能取勝，務須打個平局。』然則翠巖道：『親言出親口，是點罰語，是證明語。』 世尊（Bhagavan，佛的尊稱）。因文殊（Mañjuśrī，智慧的象徵，菩薩名）忽起佛見法見，被世尊（Bhagavan，佛的尊稱）威神，攝向二鐵圍山（指極遠之處）。（五云逢云：『什麼處是二鐵圍山？還會么？如今若有人起佛見法見，五云與烹茶兩甌。且道，是賞伊，是罰伊？同教意，不同教意。』）白雲端云：『大眾，世尊（Bhagavan，佛的尊稱）當時無大人相。如今若有向承天這裡，起佛見法見，承天，終不敢教動著他。何謂如此？但得雪消去，自然春到來。』五祖演云：『白雲則具大慈悲。』遂拍手云：『曼殊室利（Mañjuśrī，智慧的象徵，菩薩名），普賢大士（Samantabhadra，象徵菩薩的行愿），不審今後更敢也無？』自云：『一度被蛇傷，怕見斷井索。』千巖長云：『大眾不起佛見法見，還免得貶向鐵圍山么？世尊（Bhagavan，佛的尊稱）也是憐兒不覺丑。』 城東有一老母，與佛同生，而不欲見佛。每見佛來，即便迴避。雖然如此，回顧東西，總皆是佛。遂以手掩面，於十指掌中，亦總是佛。（雪竇顯云：『諸七座，他雖是個老婆，宛有丈夫之作。既知迴避稍難，不免吞聲飲氣。如今不欲見佛，即許你。切忌以手掩面。何以？明眼底覷著，將謂雪竇門下，教你學老婆禪。』天奇瑞雲：『境本無境，強生其境，心本無心強。』
【English Translation】 English version Not knowing Śākyamuni (the founder of Buddhism). It is Śākyamuni (the founder of Buddhism) himself. Devadatta (Śākyamuni's cousin who later betrayed Buddhism). It is Devadatta (Śākyamuni's cousin who later betrayed Buddhism) himself. Hell is hell itself. It's irrelevant. A night of falling flower rain, a city full of fragrant flowing water. Jin Su Wu said, 'Devadatta (Śākyamuni's cousin who later betrayed Buddhism) is like a cunning and evil person in the world, slandering innocent people, falsely framing others, but bringing disaster upon himself. Unable to win, he must strive for a draw.' Then Cuiyan said, 'Words spoken personally from one's own mouth are both a reprimand and a proof.' The World-Honored One (Bhagavan, an honorific title for the Buddha). Because Mañjuśrī (symbol of wisdom, a Bodhisattva) suddenly arose with the view of Buddha and Dharma, he was taken by the World-Honored One's (Bhagavan, an honorific title for the Buddha) divine power to the two Iron Ring Mountains (referring to a very distant place). (Wu Yun said, 'Where are the two Iron Ring Mountains? Do you understand? Now, if someone arises with the view of Buddha and Dharma, Wu Yun will offer two cups of tea. Tell me, is it a reward or a punishment? Same teaching, different meaning.') Bai Yun Duan said, 'Everyone, the World-Honored One (Bhagavan, an honorific title for the Buddha) did not have the appearance of a great man at that time. Now, if someone here at Chengtian arises with the view of Buddha and Dharma, Chengtian would never dare to touch him. Why is that? Only when the snow melts away will spring naturally arrive.' Wu Zu Yan said, 'Bai Yun has great compassion.' Then he clapped his hands and said, 'Mañjuśrī (symbol of wisdom, a Bodhisattva), Samantabhadra (symbolizing the vows and practices of a Bodhisattva), I wonder if you dare to do it again in the future?' He said himself, 'Once bitten by a snake, afraid of seeing a broken well rope.' Qian Yan Chang said, 'If the assembly does not arise with the view of Buddha and Dharma, will they be spared from being banished to the Iron Ring Mountains? The World-Honored One (Bhagavan, an honorific title for the Buddha) also loves his child and does not notice his ugliness.' There was an old woman in the east of the city who was born at the same time as the Buddha but did not want to see the Buddha. Whenever she saw the Buddha coming, she would avoid him. Even so, looking back and forth, everything was the Buddha. So she covered her face with her hands, and in the palms of her ten fingers, everything was also the Buddha. (Xuedou Xian said, 'All of you, although she is an old woman, she has the actions of a husband. Knowing that avoidance is difficult, she cannot help but swallow her voice and hold her breath. Now, if you do not want to see the Buddha, you are allowed. But be careful not to cover your face with your hands. Why? Clear-eyed people will see through it and think that Xuedou's disciples are teaching you to learn old woman's Chan.' Tianqi Rui said, 'The realm is originally without a realm, but it is forcibly created. The mind is originally without a mind, but it is forcibly.'
生其心。所以展轉不得自在。心境雙亡。愛憎俱殞。再說什麼見與不見。既然十指皆佛。何須分別。只為妄立。所以難除。倘達其源。一道清孤 笑巖寶頌云。克乎己復乎禮。出乎爾必返乎爾。四維上下避無方。平地𠑘交平地起。十指掌中悉見佛。錯認山僧拄杖子。召云。諸大德看看。釋迦老子。同十方微塵佛把臂。越山門入來也。汝等又作么生迴避。復云。切忌撞破髑髏徑山信頌云。老母城東亦丈夫。眼睛清冷絕誵訛。三千里外相逢著。不是當年這老胡。莫謂似月中無影。休辜負。若向空王殿上行。腳跟斬斷誰回互) ○殃崛摩羅。因持缽至一長者門。其家婦人。正值產難。子母未分。長者曰。瞿曇弟子。汝為至聖。當有何法。能免產難。殃崛語長者曰。我乍入道。未知此法。待我回問世尊。卻來相報。及返具事白佛。佛告殃崛。汝速去報言。我自從賢聖法來。未曾殺生。殃崛奉佛語。疾往告之。其婦得聞。當時分免(徑山杲頌云。華陰山前百尺井。中有寒泉徹骨冷。誰家女子來照影。不照其餘照斜領 覺海元頌云。聖法從來不殺生。本無生殺亙精明。是諸人我皆空相。一切冤親盡假名。甘露才沾除熱惱。玉蓮金子兩敷榮 徑山信云。殃崛傳言送語。好與三十拄杖。其婦當時分娩。且許一半。何故。貪觀天上月。失
【現代漢語翻譯】 現代漢語譯本： 生起那樣的心。因此輾轉反側不得自在。心與境兩方面都消失，愛與憎都消亡。再說什麼見與不見呢？既然十個手指都是佛，何須分別？只因爲虛妄設立，所以難以去除。倘若通達其根源，便是一道清凈孤寂的境界。笑巖寶頌說：『克制自己，迴歸于禮。從你那裡發出，必定返回於你。四面八方上下躲避無處可逃，平地上摔倒就在平地上爬起。十個手指掌中都看見佛，錯認了山僧的拄杖。』召云禪師說：『各位大德看看，釋迦老子與十方微塵佛手挽著手，越過山門進來了。你們又打算怎樣迴避呢？』又說：『切記不要撞破髑髏。』徑山信禪師頌說：『老母城東也是大丈夫，眼睛清澈冷靜絕無差錯。三千里外相逢著，不是當年這個老胡。莫說像月亮中沒有影子，不要辜負。若向空王殿上行，腳跟斬斷誰來救？』 ○ 央掘摩羅（Angulimala，意為『指鬘』，以殺人取指為飾）因為持缽到一位長者家門前，那家的婦人正值難產，母子無法分離。長者說：『瞿曇（Gotama，釋迦牟尼的姓）的弟子，你被認為是至聖，應當有什麼方法，能夠免除產難？』央掘摩羅告訴長者說：『我剛入道，不知道這個方法。等我回去問世尊（Bhagavan，佛的稱號），再來相告。』他返回后將事情詳細稟告佛陀。佛陀告訴央掘摩羅：『你快去告訴她說：我自從進入賢聖法以來，未曾殺生。』央掘摩羅奉佛的教導，迅速前去告知。那婦人聽聞后，當時就順利分娩。（徑山杲禪師頌說：『華陰山前百尺井，中有寒泉徹骨冷。誰家女子來照影，不照其餘照斜領。』覺海元禪師頌說：『聖法從來不殺生，本無生殺亙精明。是諸人我皆空相，一切冤親盡假名。甘露才沾除熱惱，玉蓮金子兩敷榮。』徑山信禪師說：『央掘摩羅傳話送語，好給三十拄杖。那婦人當時分娩，且允許一半。為什麼？貪看天上月，失
【English Translation】 English version: Such a mind arises. Therefore, one is unable to be at ease, turning and turning. Both mind and environment vanish, and both love and hate perish. What more is there to say about seeing and not seeing? Since all ten fingers are Buddha, why differentiate? It is only because of false establishment that it is difficult to remove. If one understands its source, it is a solitary and pure state. 笑巖寶頌 (Xiaoyan Bao Song) says: 'Subdue yourself and return to propriety. What comes from you will surely return to you. There is nowhere to escape in all directions, up and down. Fall on flat ground and rise on flat ground. All ten fingers in the palm see the Buddha, mistakenly recognizing the mountain monk's staff.' 召云 (Zhao Yun) said: 'Look, everyone, 釋迦老子 (Sakyamuni Buddha) and the 微塵佛 (countless Buddhas) of the ten directions are arm in arm, entering through the mountain gate. How do you intend to avoid them?' He also said: 'Be careful not to break the skull.' 徑山信 (Jingshan Xin) praised: 'The old mother east of the city is also a great man, with clear and calm eyes, absolutely without error. Meeting three thousand miles away, it is not the old barbarian of that year. Do not say that there is no shadow in the moon, do not fail to live up to it. If you walk in the 空王殿 (Palace of the Empty King), who will save you if your heels are cut off?' ○ 央掘摩羅 (Angulimala, meaning 'garland of fingers,' who killed people and used their fingers as ornaments) went to the gate of an elder's house with his bowl, and the woman of that house was in difficult labor, unable to separate mother and child. The elder said: 'Disciple of 瞿曇 (Gotama, Sakyamuni's surname), you are considered a sage, what method do you have to relieve the difficulty of childbirth?' 央掘摩羅 (Angulimala) told the elder: 'I have just entered the path and do not know this method. I will return and ask the 世尊 (Bhagavan, title of the Buddha) and then come and tell you.' He returned and reported the matter in detail to the Buddha. The Buddha told 央掘摩羅 (Angulimala): 'Go quickly and tell her: Since I entered the virtuous and holy Dharma, I have never killed a living being.' 央掘摩羅 (Angulimala) followed the Buddha's instructions and quickly went to tell her. After the woman heard it, she gave birth smoothly at that time. (徑山杲 (Jingshan Gao) praised: 'In front of 華陰山 (Hua Yin Mountain) is a hundred-foot well, in which there is a cold spring that chills the bones. Whose daughter comes to reflect her image, not reflecting the rest, but reflecting the slanting collar.' 覺海元 (Juehai Yuan) praised: 'The holy Dharma has never killed a living being, originally there is no killing, pervading pure brightness. All these people, me, are empty appearances, all enemies and relatives are false names. The sweet dew just touches and removes heat and vexation, the jade lotus and golden child both bloom gloriously.' 徑山信 (Jingshan Xin) said: '央掘摩羅 (Angulimala) conveys words and sends messages, it is good to give thirty staffs. The woman gave birth at that time, and only half is allowed. Why? Greedily watching the moon in the sky, losing
卻手中橈。頌云。墻角花容欲綻眉。曉霜清冷蘊香池。橫開不在春枝上。別有家風一段奇)○世尊。在靈山會上。拈華示眾。是時眾皆默然。唯迦葉尊者。破顏微笑。世尊曰。吾有正法眼藏。涅槃妙心。實相無相。微妙法門。不立文字。教外別傳。付囑摩訶迦葉 (云峰悅。因僧問。靈山拈華意旨如何。答云。一言既出。駟馬難追。問迦葉微笑意旨如何。答云。口是禍門 白雲端云。迦葉。善觀風雲彆氣色。雖然如是。還覺頂門重么。頌云。盡說拈花微笑是。不知將底辨宗風。若言心眼同時證。未免朦朧在夢中 黃龍心云。直下穿過髑髏。已是換卻眼睛。臨危不在悚人。向甚處見釋迦老子 高峰妙云。世尊扶頭。迦葉扶尾。直至如今。抬舉不起。莫有共著力者么。以兩手作扶勢云。也只兀底 徑山信云。世尊說法四十九年。不知賺殺多少人。到這裡。猶是放不下。咄。莫作是說。樹高千丈。葉落歸根。三乘十二分教。乃拈華之註腳。世尊還記得么。頌云。末後拈來花一枝。露濃香冷報君知。人天百萬同長短。何故偏消迦葉疑。可惜許。春風遙送殘更雨)○世尊。至多子塔前。命摩訶迦葉分座令坐。以僧伽梨圍之。遂告曰。吾以正法眼藏。密付于汝。汝當護持。傳付將來(興化獎。因僧問。多子塔前共談何事。興化云。
【現代漢語翻譯】 現代漢語譯本 卻手中橈。頌云。墻角花容欲綻眉。曉霜清冷蘊香池。橫開不在春枝上。別有家風一段奇)○世尊在靈山會上，拈花示眾。當時大眾都沉默不語，只有摩訶迦葉尊者（Mahākāśyapa，釋迦十大弟子之一，以頭陀苦行著稱）破顏微笑。世尊說：『我擁有正法眼藏（dharma-cakṣus，能正確認識佛法的智慧），涅槃妙心（nirvāṇa，佛教修行的最終目標，指解脫生死輪迴的寂靜狀態），實相無相（tathatā，指事物真實不虛的本性，超越一切表象），微妙法門，不立文字，教外別傳，付囑摩訶迦葉。』(云峰悅。因僧問。靈山拈華意旨如何。答云。一言既出。駟馬難追。問迦葉微笑意旨如何。答云。口是禍門 白雲端云。迦葉。善觀風雲彆氣色。雖然如是。還覺頂門重么。頌云。盡說拈花微笑是。不知將底辨宗風。若言心眼同時證。未免朦朧在夢中 黃龍心云。直下穿過髑髏。已是換卻眼睛。臨危不在悚人。向甚處見釋迦老子 高峰妙云。世尊扶頭。迦葉扶尾。直至如今。抬舉不起。莫有共著力者么。以兩手作扶勢云。也只兀底 徑山信云。世尊說法四十九年。不知賺殺多少人。到這裡。猶是放不下。咄。莫作是說。樹高千丈。葉落歸根。三乘十二分教。乃拈華之註腳。世尊還記得么。頌云。末後拈來花一枝。露濃香冷報君知。人天百萬同長短。何故偏消迦葉疑。可惜許。春風遙送殘更雨)○世尊至多子塔前，命令摩訶迦葉分座而坐，用僧伽梨（saṃghāṭī，一種袈裟）覆蓋他，於是告訴他說：『我將正法眼藏秘密地交付給你，你應當護持，傳付給將來。』(興化獎。因僧問。多子塔前共談何事。興化云。
【English Translation】 English version He relinquished the oar in his hand. A verse says: 'The flower's beauty at the corner of the wall is about to unfold its eyebrows; the morning frost is clear and cold, containing a fragrant pond. Blooming not on the spring branches, it has a unique family style, a rare wonder.' ○ The World-Honored One, at the assembly on Vulture Peak (Gṛdhrakūṭa), held up a flower to the crowd. At that time, everyone was silent, only the Venerable Mahākāśyapa (Mahākāśyapa, one of the ten great disciples of Śākyamuni, known for his ascetic practices) broke into a smile. The World-Honored One said, 'I have the treasury of the true Dharma eye (dharma-cakṣus, the wisdom to correctly recognize the Buddha's teachings), the wondrous mind of Nirvana (nirvāṇa, the ultimate goal of Buddhist practice, referring to the state of tranquility free from the cycle of birth and death), the true form that is without form (tathatā, referring to the true and unfalse nature of things, beyond all appearances), the subtle Dharma gate, not established in words, a special transmission outside the teachings, entrusted to Mahākāśyapa.' (Yunfeng Yue. A monk asked, 'What is the meaning of holding up the flower on Vulture Peak?' He replied, 'Once a word is spoken, a team of horses cannot catch it.' Asked, 'What is the meaning of Kāśyapa's smile?' He replied, 'The mouth is the gate of disaster.' Baiyun Duan said, 'Kāśyapa is good at observing the wind and clouds and distinguishing the atmosphere. Although it is so, do you still feel the top of your head heavy?' A verse says, 'Everyone says it is the flower-holding and smiling, but who knows what to use to discern the ancestral style? If you say that the mind's eye is simultaneously realized, you will inevitably be muddled in a dream.' Huanglong Xin said, 'Directly piercing through the skull is already changing the eyes. Being unafraid of frightening people in danger, where do you see the old Śākya?' Gaofeng Miao said, 'The World-Honored One supports the head, Kāśyapa supports the tail, and even now, they cannot lift it up. Is there anyone who will work together? With both hands making a supporting gesture, he said, 'It's just like this.' Jingshan Xin said, 'The World-Honored One preached the Dharma for forty-nine years, not knowing how many people he deceived. Even here, he still can't let go. Bah! Don't say that. A tree is a thousand feet tall, and the leaves fall back to the roots. The three vehicles and twelve divisions of teachings are footnotes to the flower-holding. Does the World-Honored One still remember? A verse says, 'At the end, a branch of flower is held up, the dew is thick and the fragrance is cold, telling you. Millions of humans and gods are the same length, why does Kāśyapa alone doubt? What a pity! The spring breeze sends the remaining rain from afar.' ○ The World-Honored One, arriving before the Many Treasures Pagoda (Prabhūtaratna-stūpa), ordered Mahākāśyapa to share the seat and sit, covering him with a saṃghāṭī (saṃghāṭī, a type of robe), and then told him, 'I secretly entrust to you the treasury of the true Dharma eye. You should protect and transmit it to the future.' (Xinghua Jiang. A monk asked, 'What was discussed before the Many Treasures Pagoda?' Xinghua said,
一人傳虛。萬人傳實 海印信頌云。密傳分半座。正好驀面唾。不與么且放過。子孫未免遭殃禍)○世尊。臨入涅槃。文殊大士。請佛再轉法輪。世尊咄曰。文殊。吾四十九年住世。未曾說一字。汝請吾再轉法輪。是吾曾轉法輪邪(雪峰空云。且道。世尊從文殊請。不從文殊請 北澗簡頌云。末上何曾轉法輪。只今再轉謾勞神。路行人不知天曉。猶把靈符執夜明)○世尊。于涅槃會上。以手摩胸。告眾曰。汝等善觀吾紫磨金色之身。瞻仰取足。勿令後悔。若謂吾滅度。非吾弟子。若謂吾不滅度亦非吾弟子。時百萬億眾。悉皆契悟(云峰悅云然則膏肓之門。不足以發藥。云峰今日且作死馬醫。爾等諸人。皮下有血么 東禪觀云。其時。眾中有個作者才見以手摩胸。便出約住云。瞿曇。你這丑舉止。休拈出也。他若知非。決定緘口。免見百萬億眾墮邪倒見 皖山凝頌云。老倒瞿曇不識羞。臨行猶自逞風流。摩胸示眾歸何處。啼鳥一聲山更幽 高峰妙云。黃面瞿曇。四十九年。顛之倒之。橫說豎說。貴圖末後慇勤。殊不知。賺他百萬億眾。至今墮在鐵圍山下。無由解脫)。
諸師拈頌諸經語句
經題[米-木+八]字
(僧問地藏琛。以字不成。八字不是。未審是甚麼字。地藏云。看取下注腳。徑山杲頌
【現代漢語翻譯】 現代漢語譯本： 『一人傳虛，萬人傳實』，海印信頌說：『秘密傳授分半座，正好迎面唾棄。』不這樣的話且放過，子孫未免遭殃禍。） 釋迦牟尼佛（世尊）臨近涅槃時，文殊菩薩（文殊大士）請佛再次轉法輪（說法）。世尊呵斥道：『文殊，我四十九年住世，未曾說過一字。你請我再次轉法輪，難道我曾經轉過法輪嗎？』（雪峰空禪師說：且說，世尊是從文殊的請求，還是不從文殊的請求？北澗簡禪師頌說：末了何曾轉法輪，如今再轉白費精神。路行人不知天亮，還把靈符執夜明。） 釋迦牟尼佛（世尊）在涅槃法會上，用手摩胸，告訴眾人說：『你們好好觀看我紫磨金色的身體，瞻仰足夠，不要後悔。如果說我滅度了，就不是我的弟子；如果說我不滅度，也不是我的弟子。』當時百萬億眾，全都契悟。（云峰悅禪師說：既然如此，病入膏肓就不足以用藥了。云峰今日且作死馬醫。你們這些人，皮下有血嗎？東禪觀禪師說：當時，眾中若有個作者，才見以手摩胸，便出來約束住說：『瞿曇（釋迦牟尼佛），你這醜陋的舉止，休要拈出。』他若知非，決定緘口，免得百萬億眾墮入邪見。皖山凝禪師頌說：老倒瞿曇不識羞，臨行猶自逞風流。摩胸示眾歸何處，啼鳥一聲山更幽。高峰妙禪師說：黃面瞿曇，四十九年，顛來倒去，橫說豎說，貴在末後慇勤。殊不知，賺他百萬億眾，至今墮在鐵圍山下，無由解脫。） 諸位禪師拈頌諸經語句 經題[米-木+八]字 （僧人問地藏琛禪師：『以字不成，八字不是，不知是什麼字？』地藏禪師說：『看取下注腳。』徑山杲禪師頌說：)
【English Translation】 English version: 'One person spreads a rumor, ten thousand spread it as truth.' The Sea Seal Verse says: 'Secret transmission divides the seat in half, just right to spit in the face.' If not so, then let it pass, descendants will inevitably suffer disaster.) When Shakyamuni Buddha (the World-Honored One) was about to enter Nirvana, Manjushri Bodhisattva (Manjushri the Great Master) requested the Buddha to turn the Dharma wheel (preach the Dharma) again. The World-Honored One scolded, 'Manjushri, I have lived in this world for forty-nine years and have never spoken a single word. You ask me to turn the Dharma wheel again, have I ever turned the Dharma wheel before?' (Zen Master Xuefeng Kong said: Let's say, did the World-Honored One follow Manjushri's request, or not follow Manjushri's request? Zen Master Beijian Jian praised: In the end, he never turned the Dharma wheel, now turning it again is a waste of effort. The traveler on the road does not know that dawn is breaking, and still holds the magic talisman to illuminate the night.) At the Nirvana assembly, Shakyamuni Buddha (the World-Honored One) stroked his chest with his hand and told the assembly, 'You should carefully observe my body of purple-gold color, gaze upon it sufficiently, and do not regret it. If you say that I have passed into extinction, then you are not my disciples; if you say that I have not passed into extinction, then you are also not my disciples.' At that time, a hundred million beings all attained enlightenment. (Zen Master Yunfeng Yue said: If that is the case, then the disease has reached the vital organs and medicine is not enough. Zen Master Yunfeng will act as a dead horse doctor today. Do you all have blood under your skin? Zen Master Dongchan Guan said: At that time, if there was an author in the assembly, seeing him stroking his chest with his hand, he would come out and restrain him, saying, 'Gautama (Shakyamuni Buddha), stop showing off this ugly behavior.' If he knew his mistake, he would definitely shut his mouth, lest a hundred million beings fall into wrong views. Zen Master Wanshan Ning praised: Old Gautama is shameless, still showing off his charm before leaving. Where does stroking his chest and showing it to the assembly lead? The cry of a bird makes the mountain even more secluded. Zen Master Gaofeng Miao said: Yellow-faced Gautama, for forty-nine years, turning it upside down, speaking horizontally and vertically, valued diligence in the end. Little did he know that he had deceived a hundred million beings, who are still trapped under Mount Iron Ring, with no way to escape.) The masters comment on and praise various sutra statements The sutra title is the character [米-木+八] (A monk asked Zen Master Dizang Chen: 'It is not the character "yi" (以), nor is it the character "ba" (八), I wonder what character it is?' Zen Master Dizang said: 'Look at the footnote below.' Zen Master Jingshan Gao praised:)
云。以字不成八字非。爍迦羅眼不能窺。一毛頭上重拈出。憤怒那吒失卻威)。
○華嚴論
未離兜率。已降王宮。未出母胎。度人已畢(徑山杲頌云。利刃有蜜不須䑛。蠱毒之家水莫嘗。不舐不嘗俱不犯。端然衣錦自還鄉 天奇瑞雲。能買能賣輸他作者。能做能為獨尊巧士。山僧無能。且乃尋常賞玩。羊棧里是羊。豬群里是豬。牛欄里是牛。馬棬里是馬。無不分明。豈可向門庭外別覓去在。且道山僧如是說話。還合得世尊用處否。若然會得。茶來張口。飯來舉手。一一縱橫。無不了畢)○佛身充滿於法界。普現一切群生前。隨緣赴感靡不周。而恒處此菩提座(天奇瑞雲。且道佛身與法界相去多少。莫是佛身外別有法界。莫是法界就是佛身。蓋為從前矇昧兩岐。所以山僧故故拈出與汝論量。要討個真實。譬如一草是春。若山若川。無草不春。豈草外別有其春。豈春外別有其草。若然如是會得。風力持帆行不棹。笛聲喚月下滄洲)○我今普見一切眾生。具有如來智慧德相。但以妄想執著。而不證得(天童覺頌云。天蓋地載。成團成塊。周法界而無邊。㭊鄰虛而無內。及盡玄微。誰分向背。佛祖來償口業債。問取南泉王老師。人人只吃一莖菜)。
○文殊所說般若經
清凈行者。不入涅槃。破戒
【現代漢語翻譯】 現代漢語譯本：云，用字不是『八』字也不是『非』字。縱然是爍迦羅（Śakra，帝釋天）的眼睛也無法窺視。在一根毫毛的頂端再次拈出，憤怒的Nata（那吒）也失去了威風。
○華嚴論
沒有離開兜率天（Tuṣita Heaven），就已經降生到王宮。沒有離開母親的胎 womb，度化眾生的事情已經完畢。（徑山杲頌揚說：鋒利的刀刃上有蜜，不需要去舔。蠱毒之家，水都不要嘗試。不舔也不嘗試，全都避免了，安然穿著華麗的衣服返回故鄉。天奇瑞說：能買能賣，輸給那些作者。能做能為，唯獨尊崇那些精巧的工匠。山僧我沒有什麼才能，姑且只是尋常地賞玩。羊圈裡是羊，豬群里是豬，牛欄里是牛，馬圈裡是馬，沒有不分明的。難道可以向門庭外另外去尋找嗎？那麼山僧這樣說話，還符合世尊的用意嗎？如果能夠領會，茶來了就張口，飯來了就舉手，一一縱橫，沒有不完備的。）○佛的身軀充滿於法界，普遍顯現在一切眾生面前，隨著因緣去應赴感應，沒有不周遍的，而恒常安處於這菩提座。（天奇瑞說：那麼佛身與法界相差多少？莫非是佛身外另有法界？莫非是法界就是佛身？因為從前矇昧兩岐，所以山僧故意拈出與你們討論衡量，要討個真實。譬如一草是春天，若是山若是川，沒有草不是春天。難道草外另有其春天？難道春天外另有其草？如果能夠這樣領會，風力持帆，行進不用劃槳，笛聲喚月，來到滄洲。）○我現在普遍看見一切眾生，都具有如來智慧德相，只是因為妄想執著，而不能證得。（天童覺頌揚說：天蓋地載，成為團塊，周遍法界而無邊際，緊鄰虛空而無內在。窮盡玄微，誰來區分向背？佛祖來償還口業債，問問南泉王老師，人人只吃一根菜。）
○文殊所說般若經
清凈的修行者，不入涅槃。破戒
【English Translation】 English version: Clouds. The character is neither '八' (eight) nor '非' (not). Śakra's (Śakra, the lord of gods) eyes cannot perceive it. Picking it up again on the tip of a single hair, the angry Nata (Nata) loses his power.
○ Huayan Treatise
Without leaving the Tuṣita Heaven (Tuṣita Heaven), he had already descended into the royal palace. Without leaving his mother's womb, the work of saving people was already completed. (Jingshan Gao praised: A sharp blade has honey, no need to lick it. In a house of poison, do not even try the water. Not licking, not trying, avoiding everything, peacefully returning home in splendid clothes. Tianqi Rui said: Being able to buy and sell, losing to those authors. Being able to do and act, only respecting those skillful craftsmen. This monk has no talent, just casually appreciating. Sheep in the sheepfold, pigs in the pigsty, cows in the cowshed, horses in the corral, everything is clear. How can one seek elsewhere outside the gate? So, does this monk's speech align with the World Honored One's intention? If you can understand, open your mouth when tea comes, raise your hand when food comes, everything is complete.) ○ The Buddha's body fills the Dharma Realm, universally appearing before all sentient beings, responding to causes and conditions without exception, and constantly abiding in this Bodhi seat. (Tianqi Rui said: How much difference is there between the Buddha's body and the Dharma Realm? Is there a Dharma Realm separate from the Buddha's body? Is the Dharma Realm the Buddha's body? Because of past ignorance and duality, this monk deliberately brings it up for you to discuss and measure, to seek the truth. For example, one blade of grass is spring, whether it is a mountain or a river, no grass is not spring. Is there a spring separate from the grass? Is there grass separate from the spring? If you can understand it like this, the wind carries the sail, sailing without rowing, the flute calls the moon, coming to Cangzhou.) ○ I now universally see that all sentient beings possess the wisdom and virtuous characteristics of the Tathagata, but because of delusional thoughts and attachments, they cannot attain it. (Tiantong Jue praised: Heaven covers and earth carries, becoming a lump, pervading the Dharma Realm without boundaries, adjacent to emptiness without interior. Exhausting the subtle, who distinguishes front and back? Buddhas and ancestors come to repay the debt of verbal karma, ask Master Nanquan Wang, everyone only eats one vegetable.)
○ Prajna Sutra Spoken by Mañjuśrī
A pure practitioner does not enter Nirvana. Breaking the precepts
比丘。不入地獄(此山應頌云。飲官酒臥官街。當處死當處埋。寒山逢拾得。撫掌笑咍咍 徑山杲頌云。壁上安燈盞。臺前置酒臺。悶來打三盞。何處得愁來 高峰妙頌云。涅槃地獄本無差。只為從前被眼遮。三腳驢兒才𨁝跳。鑊湯爐炭是吾家)。
○圓覺經
居一切時。不起妄念。于諸妄心。亦不息滅。住妄想境。不加了知。于無了知。不辨真實(徑山杲頌云。荷葉團團團似鏡。菱角尖尖尖似錐。風吹柳絮毛毬走。雨打梨花蛺蝶飛。師答林少瞻云。但將此頌。放在上面。卻將經文。移來下面。頌卻是經。經卻是頌。如此做工夫看。莫管悟不悟。心頭休要忙。亦不可放緩。如調絃之法。緊緩得其所。則曲調自成矣 瑯玡覺禪師。嘗問講僧云。如何是居一切時不起妄念。對云。起即是病。又問。如何是于諸妄心亦不息滅對云。息即是病。又問。如何是住妄想境不加了知。對云。知即是病。又問。如何是于無了知不辨真實。對云。辨即是病。覺公笑云。汝識藥矣。未識藥中之忌也。寶覺禪師。則為之偈云。黃花熳熳。翠竹珊珊。江南地暖。塞北春寒。遊人去後無訊息。留得雲山到老看)○一切障礙。即究竟覺(［云］堂行頌云。枯樹云充葉。凋梅雪作花。擊桐成木響。蘸雪吃冬瓜。長天秋水。孤鶩落霞)○以
【現代漢語翻譯】 現代漢語譯本： 比丘（佛教出家男眾）。不入地獄（此山應頌云：『飲官酒臥官街，當處死當處埋。寒山逢拾得，撫掌笑咍咍。』徑山杲頌云：『壁上安燈盞，臺前置酒臺。悶來打三盞，何處得愁來。』高峰妙頌云：『涅槃地獄本無差，只為從前被眼遮。三腳驢兒才𨁝跳，鑊湯爐炭是吾家。』）。
○圓覺經
處於一切時，不起虛妄的念頭。對於各種虛妄的心，也不去息滅它。安住于虛妄的境界，不加以了知。對於沒有了知，也不分辨真實（徑山杲頌云：『荷葉團團團似鏡，菱角尖尖尖似錐。風吹柳絮毛毬走，雨打梨花蛺蝶飛。』師答林少瞻云：『但將此頌，放在上面，卻將經文，移來下面。頌卻是經，經卻是頌。如此做工夫看，莫管悟不悟，心頭休要忙，亦不可放緩。如調絃之法，緊緩得其所，則曲調自成矣。』瑯玡覺禪師，曾問講僧云：『如何是居一切時不起妄念？』對云：『起即是病。』又問：『如何是于諸妄心亦不息滅？』對云：『息即是病。』又問：『如何是住妄想境不加了知？』對云：『知即是病。』又問：『如何是于無了知不辨真實？』對云：『辨即是病。』覺公笑云：『汝識藥矣，未識藥中之忌也。』寶覺禪師，則為之偈云：『黃花熳熳，翠竹珊珊。江南地暖，塞北春寒。遊人去後無訊息，留得雲山到老看。』）。○一切障礙，即究竟覺（［云］堂行頌云：『枯樹云充葉，凋梅雪作花。擊桐成木響，蘸雪吃冬瓜。長天秋水，孤鶩落霞。』）。○以
【English Translation】 English version: Bhikkhu (Buddhist monk). [One who] does not enter hell (This mountain should be praised, saying: 'Drinking official wine, sleeping on official streets, should be executed and buried on the spot. Hanshan (Cold Mountain) meets Shide (Foundling), clapping hands and laughing heartily.' Jingshan Gao's praise says: 'A lamp is placed on the wall, a wine table is set before the platform. When bored, drink three cups, where does sorrow come from?' Gaofeng Miao's praise says: 'Nirvana and hell are essentially the same, only obscured by the eyes from the past. The three-legged donkey just jumps, the cauldron and charcoal are my home.').
○ The Sutra of Perfect Enlightenment (Yuanjue Jing)
At all times, do not give rise to false thoughts. Towards all false minds, do not extinguish them either. Abiding in the realm of false thoughts, do not add knowing to it. Towards no knowing, do not discern reality (Jingshan Gao's praise says: 'Lotus leaves are round like mirrors, water chestnut tips are sharp like cones. Wind blows willow catkins like fur balls, rain beats pear blossoms, butterflies fly.' The master replied to Lin Shaozhan, saying: 'Just put this praise on top, and move the sutra text below. The praise is the sutra, the sutra is the praise. Work hard like this, don't worry about enlightenment or not, don't be busy in your mind, and don't be too slow either. Like the method of tuning strings, when tightness and looseness are just right, the melody will naturally form.' Zen Master Langye Jue once asked a lecturing monk, saying: 'What is it to not give rise to false thoughts at all times?' He replied: 'Arising is the disease.' He also asked: 'What is it to not extinguish all false minds?' He replied: 'Extinguishing is the disease.' He also asked: 'What is it to abide in the realm of false thoughts without adding knowing?' He replied: 'Knowing is the disease.' He also asked: 'What is it to not discern reality in no knowing?' He replied: 'Discerning is the disease.' Master Jue laughed and said: 'You know the medicine, but you don't know the contraindications of the medicine.' Zen Master Baojue then composed a verse, saying: 'Yellow flowers are luxuriant, green bamboos are graceful. The south of the Yangtze River is warm, the north of the border is cold. After the tourists leave, there is no news, leaving the clouds and mountains to watch until old age.'). ○ All obstacles are ultimately enlightenment (The [Yun] Tangxing praise says: 'Dry trees are filled with clouds as leaves, withered plums are made into flowers by snow. Striking the paulownia makes a wooden sound, dipping snow to eat winter melon. The long sky and autumn water, a lone wild goose falls with the sunset.'). ○ With
大圓覺。為我伽藍(圓悟勤頌云。毫𩬊不留。縱橫自由。閫外乾坤廓落。大方無外優遊。明明祖師意。明明百草頭。褫破狐疑網。截斷愛河流。縱有迴天力。爭如直下休。四衢道中凈裸裸。放出溈山水牯牛)。
○楞嚴經
佛謂阿難。見見之時。見非是見。見猶離見。見不能及(竹庵圭云。落花有意隨流水。流水無情戀落花 徑山杲頌云。春至白花開秋來還落葉。黃面老瞿曇。休搖三寸舌 海印信頌云。見不及處。江山滿目。不睹纖毫花紅柳綠。白雲出沒本無心。流水滔滔豈盈縮)○汝等一人。發真歸元。此十方空。皆悉銷隕(尼無著頌云。一人發真歸元。十方虛空銷隕。試問楊岐栗蓬。何似雲門胡餅)○諸可還者。自然非汝。不汝還者非汝誰(竹庵圭云。常恨春歸無覓處。不知轉入此中來。喝一喝云。三十年後莫道能仁教壞人家男女 天目。禮頌云。不汝還兮復是誰。殘紅落滿釣魚磯。日斜風動無人掃。燕子銜將水際飛。咄咄。是無等等咒)○佛告阿難。吾不見時。何不見吾不見之處。若見不見。自然非彼不見之相。若不見吾不見之地。自然非物。云何非汝(雪竇顯頌云。全像全牛意不殊。從來作者共名模。如今要見瞿曇老。剎剎塵塵在半涂 湛堂準頌云。老胡徹底老婆心。為阿難陀意轉深。韓幹馬嘶
【現代漢語翻譯】 現代漢語譯本 大圓覺。為我伽藍（圓悟勤禪師頌詞說：『一絲一毫也不保留，縱橫自在。家門之外，天地廣闊，無拘無束地優遊。明明是祖師的意旨，明明在百草頭上顯現。打破疑惑之網，截斷愛慾之河。縱然有回天之力，怎如當下放下。四通八達的道路中，赤裸裸地，放出溈山的水牯牛』）。
○《楞嚴經》
佛對阿難（Ananda，佛陀的十大弟子之一）說：『當你在見的時候，那個見不是實在的見。見仍然是離開了見的。見是不能達到的』（竹庵圭禪師說：『落花有意隨流水，流水無情戀落花。』徑山杲禪師頌詞說：『春至白花開，秋來還落葉。黃面老瞿曇（釋迦牟尼佛的別稱），休搖三寸舌。』海印信禪師頌詞說：『見不及處，江山滿目。不睹纖毫花紅柳綠。白雲出沒本無心，流水滔滔豈盈縮。』）
『你們任何一個人，發起真性，迴歸本元，這十方虛空，都全部消散隕落』（尼無著禪師頌詞說：『一人發真歸元，十方虛空銷隕。試問楊岐栗蓬，何似雲門胡餅？』）
『所有可以歸還的東西，自然不是你。不讓你歸還的東西，不是你又是誰呢？』（竹庵圭禪師說：『常恨春歸無覓處，不知轉入此中來。』喝一聲說：『三十年後莫道能仁（釋迦牟尼佛的稱號）教壞人家男女。』天目禮禪師頌詞說：『不汝還兮復是誰？殘紅落滿釣魚磯。日斜風動無人掃，燕子銜將水際飛。咄咄。是無等等咒。』）
佛告訴阿難（Ananda，佛陀的十大弟子之一）：『我沒有見的時候，你為什麼不見我沒有見的地方？如果見到沒有見，自然不是那沒有見的相。如果不見我沒有見的地方，自然不是外物，怎麼就不是你呢？』（雪竇顯禪師頌詞說：『全像全牛意不殊，從來作者共名模。如今要見瞿曇（釋迦牟尼佛的別稱）老，剎剎塵塵在半涂。』湛堂準禪師頌詞說：『老胡徹底老婆心，為阿難陀（Ananda）意轉深。韓幹馬嘶
【English Translation】 English version Great Perfect Enlightenment. For my Sangharama (Yuanwu Keqin's verse says: 'Not a hair's breadth is left, freely and unrestrained. Outside the gate, heaven and earth are vast and open, leisurely and unconfined. Clearly the meaning of the Patriarch, clearly manifested on the heads of the hundred grasses. Tear apart the net of doubt, cut off the river of love. Even with the power to reverse heaven, how can it compare to directly ceasing. In the midst of the four crossroads, purely naked, release the water buffalo of Mount Wei').
○ Surangama Sutra
The Buddha said to Ananda (one of the ten principal disciples of the Buddha): 'When you see at the time of seeing, that seeing is not the real seeing. Seeing is still apart from seeing. Seeing cannot reach it' (Chan Master Zhu'an Gui said: 'Falling flowers intentionally follow the flowing water, but the flowing water heartlessly loves the falling flowers.' Chan Master Jingshan Gao's verse says: 'Spring arrives, white flowers bloom, autumn comes, leaves still fall. Old Gautama (another name for Shakyamuni Buddha) with the yellow face, stop wagging your three-inch tongue.' Chan Master Haiyin Xin's verse says: 'Where seeing cannot reach, mountains and rivers fill the eyes. Not seeing the slightest bit of red flowers and green willows. White clouds rise and fall without intention, the flowing water滔滔, how can it be盈縮?')
'If any one of you awakens to the true nature and returns to the origin, all the space of the ten directions will completely dissolve and fall away' (Nun Wuzhuo's verse says: 'One person awakens to the true nature and returns to the origin, the space of the ten directions dissolves and falls away. I ask about Yangqi's chestnut cake, how does it compare to Yunmen's sesame cake?')
'All that can be returned is naturally not you. What does not allow you to return, who is it if not you?' (Chan Master Zhu'an Gui said: 'I always hate that spring's return cannot be found, not knowing it has turned and entered here.' He shouts once, saying: 'Thirty years later, don't say that Shakyamuni (an epithet of Shakyamuni Buddha) taught and corrupted the sons and daughters of other families.' Chan Master Tianmu Li's verse says: 'If it is not you that returns, then who is it? The remaining red petals fall and cover the fishing rock. The setting sun and moving wind are not swept away by anyone, swallows carry them to fly over the water's edge. Tut tut. This is the unequalled mantra.')
The Buddha told Ananda (one of the ten principal disciples of the Buddha): 'When I do not see, why do you not see the place where I do not see? If you see the not-seeing, it is naturally not the aspect of not-seeing. If you do not see the place where I do not see, it is naturally not an external object, how can it not be you?' (Chan Master Xuedou Xian's verse says: 'The whole elephant and the whole cow have the same meaning, from the beginning, the creators share the same model. Now, if you want to see old Gautama (another name for Shakyamuni Buddha), in every land and every dust particle, he is halfway there.' Chan Master Zhandang Zhun's verse says: 'The old barbarian has a thoroughly grandmotherly heart, for Ananda's (Ananda) sake, his intention turns deeply. Han Gan's horse neighs
芳草渡。戴嵩牛臥綠楊陰)○若能轉物。即同如來。(白雲端頌云。若能轉物即如來。春至山花處處開。自有一雙窮相手。不曾容易舞三臺)。
○法華經
是法住法位世間相常住(雲門偃云。釋迦老子甚處去也 樸翁铦頌云。世間相常住。黃鶯啼綠樹真個可憐生。動著便飛去 楊岐會頌云。犬子便吠賊。牛子便牽犁。衲僧若恁么。未曾摸著皮)○佛放眉間白毫相光。照東方萬八千世界(圓極岑頌云。蠻奴赤腳上皇州。賣盡珍奇跨白牛。貪著市朝人作市。又隨歌舞上官樓。多意氣好風流。月冷珠簾掛玉鉤。分明忘卻來時路。百尺竿頭輥繡毬)○諸法從本來。常自寂滅相。(昔有僧誦。此忽起疑。日夕不置。忽聞鶯啼。頓然開悟。遂續前語為偈云。諸法從本來。常自寂滅相。春至百花開。黃鶯啼柳上)○假使滿世間。皆如舍利弗。盡思共度量。不能測佛智(五祖演云。尋常衲僧家。高揖釋迦。不拜彌勒。是會佛智。不會佛智。眾中有則有。只是藏牙伏爪。太平有個見處。不惜眉毛。舉向諸人。待有人問。隨口便答 破庵先云。且畢竟如何是佛智。頌云。雪子落紛紛。烏盆變白盆。忽然日頭出。依舊是烏盆)○如來如實知見三界之相。無有生死若退若出。亦無在世及滅度者。非實非虛。非如非異。不如三界。
【現代漢語翻譯】 現代漢語譯本 芳草渡。戴嵩牛臥綠楊陰)○若能轉物，即同如來。(白雲端頌云。若能轉物即如來，春至山花處處開。自有一雙窮相手，不曾容易舞三臺)。
○法華經
是法住法位，世間相常住(雲門偃云。釋迦老子甚處去也 樸翁铦頌云。世間相常住，黃鶯啼綠樹真個可憐生。動著便飛去 楊岐會頌云。犬子便吠賊，牛子便牽犁。衲僧若恁么，未曾摸著皮)○佛放眉間白毫相光，照東方萬八千世界(圓極岑頌云。蠻奴赤腳上皇州，賣盡珍奇跨白牛。貪著市朝人作市，又隨歌舞上官樓。多意氣好風流，月冷珠簾掛玉鉤。分明忘卻來時路，百尺竿頭輥繡毬)○諸法從本來，常自寂滅相。(昔有僧誦。此忽起疑。日夕不置。忽聞鶯啼。頓然開悟。遂續前語為偈云。諸法從本來，常自寂滅相，春至百花開，黃鶯啼柳上)○假使滿世間，皆如舍利弗（Śāriputra，佛陀十大弟子之一）。盡思共度量，不能測佛智(五祖演云。尋常衲僧家，高揖釋迦（Śākyamuni，釋迦牟尼佛），不拜彌勒（Maitreya，彌勒菩薩）。是會佛智，不會佛智。眾中有則有，只是藏牙伏爪，太平有個見處。不惜眉毛，舉向諸人。待有人問，隨口便答 破庵先云。且畢竟如何是佛智。頌云。雪子落紛紛，烏盆變白盆。忽然日頭出，依舊是烏盆)○如來如實知見三界之相，無有生死若退若出，亦無在世及滅度者。非實非虛，非如非異，不如三界。
【English Translation】 English version Fangcao Ferry. Dai Song's ox lies in the shade of green willows. ○ If one can transform things, one is the same as the Tathagata (如來，Tathāgata). (Baiyunduan's verse says: 'If one can transform things, one is the Tathagata. When spring arrives, mountain flowers bloom everywhere. There is a pair of poor hands that never easily dance on the three platforms.')
○ The Lotus Sutra
'This Dharma abides in the Dharma position, and the characteristics of the world are constant.' (Yunmen Yan said, 'Where has old Shakyamuni (釋迦，Śākyamuni) gone?' Puweng Xian's verse says, 'The characteristics of the world are constant. The oriole sings on the green trees, truly lovely. Move it and it flies away.' Yangqi Hui's verse says, 'The puppy barks at the thief, the calf pulls the plow. If monks are like this, they have never touched the skin.') ○ The Buddha emits a white hair-mark light from between his eyebrows, illuminating eighteen thousand worlds to the east. (Yuanji Cen's verse says, 'The barbarian slave walks barefoot to the imperial city, selling all kinds of treasures and riding a white ox. Greedy for the market and people making markets, he also follows the singing and dancing to the official's building. Full of spirit and romance, the moon is cold and the pearl curtain hangs on the jade hook. Clearly forgetting the way he came, rolling an embroidered ball on a hundred-foot pole.') ○ All dharmas from the beginning are always in a state of tranquil extinction. (Once a monk recited this and suddenly became doubtful, not stopping day and night. Suddenly hearing an oriole singing, he suddenly became enlightened and continued the previous words as a verse: 'All dharmas from the beginning are always in a state of tranquil extinction. When spring arrives, a hundred flowers bloom, and the oriole sings on the willow.') ○ Even if the whole world were filled with Shariputras (舍利弗，Śāriputra, one of the ten great disciples of the Buddha), and they all pondered and measured together, they could not fathom the Buddha's wisdom. (Fifth Patriarch Yan said, 'Ordinary monks respectfully greet Shakyamuni (釋迦，Śākyamuni), but do not bow to Maitreya (彌勒，Maitreya). This is understanding the Buddha's wisdom, not understanding the Buddha's wisdom. If there is someone in the assembly, they are just hiding their teeth and claws. In peace, there is a place to see. Not sparing their eyebrows, they raise it to everyone. Waiting for someone to ask, they answer immediately.' Po'an Xian said, 'But after all, what is the Buddha's wisdom?' The verse says, 'Snowflakes fall in abundance, the black basin turns into a white basin. Suddenly the sun comes out, and it is still a black basin.') ○ The Tathagata (如來，Tathāgata) truly knows and sees the characteristics of the three realms, without birth, death, retreat, or emergence, nor being in the world or passing into extinction. It is neither real nor unreal, neither like nor unlike, not like the three realms.
現於三界。如斯之事。如來明見。無有錯謬(圓極岑頌云。岣嶁峰頭神禹碑。字青石赤形模奇。無目仙人才一見。便應撫掌笑嘻嘻。云暗蒼龍化葛陂。就中一句是正頌。有人檢點得出。許你具一隻眼)○大通智勝佛。十劫坐道場。佛法不現前。不得成佛道(徑山杲頌云。燕坐道場經十劫。一一從頭俱漏泄。世間多少守株人。棹棒擬打天邊月)。
○金剛般若經
凡所有相。皆是虛妄。若見諸相非相。即見如來(法眼益云。若見諸相非相。即不見如來心聞頌云。映林映日一般紅。吹落吹開總是風。可惜擷芳人不見。一時分付與遊蜂)○一切諸佛。及諸佛阿耨多羅三藐三菩提法。皆從此經出(首山念。因僧問。如何是此經。首山云。低聲。僧云。如何是受持。首山云。莫染污 冶父川云。且道。此經從甚處出。須彌頂上。大海波心。頌云。佛祖垂慈實有權。言言不離此經宣。此經出處還相委。便向雲中駕鐵船。切忌錯會)○應無所住。而生其心(冶父川頌云。山堂靜坐夜無言。寂寂寥寥本自然。何事西風動林野。一聲寒雁唳長天)。
○般若心經
是大神咒。是大明咒。是無上咒。是無等等咒。能除一切苦(無準范頌云。黯淡灘黯淡灘。十度船來九度翻。唯有三山陳上舍。擔一柄傘岸上行。奈我
【現代漢語翻譯】 現代漢語譯本： 現在存在於三界之中。這樣的事情，如來完全明瞭，沒有絲毫差錯。（圓極岑頌說：『岣嶁峰頭的神禹碑，字跡青石底色赤紅，形狀奇特。沒有眼睛的仙人只要看一眼，就應該拍手大笑。雲彩昏暗，蒼龍化為葛陂。』其中一句是真正的頌詞。如果有人能夠辨別出來，就允許你擁有一隻眼睛。） 大通智勝佛，十劫坐在道場，佛法沒有顯現，不能成就佛道。（徑山杲頌說：『燕坐道場經過十劫，一一從頭都泄露了。世間有多少守株待兔的人，揮舞木棒想要打天邊的月亮。』） 《金剛般若經》 凡是所有相，都是虛妄的。如果見到諸相不是相，那就是見到如來。（法眼益說：『如果見到諸相不是相，那就是不見如來。』心聞頌說：『映照樹林映照太陽，都是一樣的紅。吹落吹開，都是風。可惜採花的人沒有看見，一時都交付給遊動的蜜蜂。』） 一切諸佛，以及諸佛的阿耨多羅三藐三菩提（無上正等正覺）之法，都是從此經中產生。（首山念：有僧人問：『什麼是此經？』首山說：『低聲。』僧人問：『什麼是受持？』首山說：『不要染污。』冶父川說：『且說，此經從哪裡產生？須彌山頂上，大海波心。』頌說：『佛祖垂慈實在有權，言語不離此經宣。此經出處還相委，便向雲中駕鐵船。切忌錯會。』） 應無所住，而生其心。（冶父川頌說：『山堂寂靜夜晚無言，寂寂寥寥本自然。何事西風動林野，一聲寒雁唳長天。』） 《般若心經》 是大神咒，是大明咒，是無上咒，是無等等咒，能除一切苦。（無準范頌說：『黯淡灘，黯淡灘，十次行船九次翻。唯有三山陳上舍，擔一柄傘岸上行。奈我』）
【English Translation】 English version: Existing now in the Three Realms. Such matters, the Tathagata (如來，another name for Buddha) clearly sees, without any error. (Yuanji Cen's verse says: 'The Shenyu Stele on the peak of Mount Gou Lou, the characters are blue stone with a red background, the shape is peculiar. A celestial being without eyes, upon seeing it, should clap and laugh. Dark clouds, the Azure Dragon transforms into Ge Lake.' One of these lines is the true verse. If someone can discern it, they are allowed to have one eye.) Dàtōng Zhìshèng Buddha (大通智勝佛), for ten kalpas (劫，an extremely long period of time) sat in the Bodhimanda (道場，place of enlightenment), the Buddha-dharma (佛法，Buddha's teachings) did not appear, unable to achieve Buddhahood. (Jingshan Gao's verse says: 'Sitting in meditation in the Bodhimanda for ten kalpas, everything from beginning to end is revealed. How many people in the world are waiting by the stump, waving sticks trying to hit the moon in the sky.') The Diamond Sutra (金剛般若經) All forms are illusory. If one sees all forms as non-forms, then one sees the Tathagata (如來，another name for Buddha). (Fayan Yi said: 'If one sees all forms as non-forms, then one does not see the Tathagata.' Xinwen's verse says: 'Reflecting the forest, reflecting the sun, all are the same red. Blown off, blown open, all is the wind. It's a pity the flower-picking person doesn't see it, all at once entrusted to the wandering bees.') All Buddhas, and the Dharma (法，teachings) of Anuttara-Samyak-Sambodhi (阿耨多羅三藐三菩提， unsurpassed, complete and perfect enlightenment) of all Buddhas, all come from this Sutra. (Shoushan Nian: A monk asked, 'What is this Sutra?' Shoushan said, 'Lower your voice.' The monk asked, 'What is upholding?' Shoushan said, 'Do not defile.' Yefu Chuan said, 'And say, where does this Sutra come from? The summit of Mount Sumeru, the heart of the great ocean.' The verse says: 'The Buddha's compassion truly has power, words never leave this Sutra. If you still know the origin of this Sutra, then ride an iron boat into the clouds. Be careful not to misunderstand.') One should abide nowhere, and generate the mind. (Yefu Chuan's verse says: 'The mountain hall is silent at night, lonely and still, naturally. Why does the west wind move the forest, a lone wild goose cries in the long sky.') The Heart Sutra (般若心經) It is the great divine mantra, it is the great bright mantra, it is the unsurpassed mantra, it is the unequalled mantra, it can remove all suffering. (Wuzhun Fan's verse says: 'Dim shoal, dim shoal, the boat capsizes nine times out of ten. Only Chen Shangshe of Three Mountains, carries an umbrella walking on the shore. How can I')
何 天奇瑞雲。天云雷雨。日月斗星。江山水石。路井墻城。是什麼境界。會。得底。蠱得魘魅一時消滅。不會更聽重宣。悉怛多般怛啰)。
教外別傳卷一 卍新續藏第 84 冊 No. 1580 教外別傳
教外別傳卷二
西天祖師
一祖摩訶迦葉尊者
一祖摩訶迦葉尊者。摩竭陀國人也。姓婆羅門。父飲澤。母香志。昔為鍛金師。善明金性。使其柔伏。付法傳云。嘗于久遠劫中。毗婆尸佛入涅槃后。四眾起塔。塔中像面。金色有缺壞。時有貧女。將金珠往金師所。請飾佛面。既而因共發願。愿我二人為無姻夫妻。由是因緣。九十一劫。身皆金色。後生梵天。天壽盡。生中天摩竭陀國婆羅門家。名曰迦葉波。此云飲光勝尊。蓋以金色為號也。繇是志求出家。冀度諸有。佛言。善來比丘。鬚髮自除。袈裟著體。常于眾中稱歎第一。復言。吾以清凈法眼。將付于汝。汝可流佈。無令斷絕。爾時迦葉告諸比丘。佛已茶毗。金剛舍利非我等事。我等宜當結集法眼。無令斷絕。於是得神通者。悉集王舍耆阇崛山畢缽羅窟。時阿難為漏未盡。不得入會。后證阿羅漢果。由是得入。迦葉乃白眾言。此阿難比丘。多聞總持。有大智慧。常隨如來。梵行清凈。所聞佛法。如水傳器。無有遺余。
【現代漢語翻譯】 現代漢語譯本 什麼（何）是天上的奇特祥雲（天奇瑞雲）、天上的云、雷雨（天云雷雨）、太陽、月亮、星辰（日月斗星）、江河、山川、水流、巖石（江山水石）、道路、水井、墻壁、城池（路井墻城）所呈現的境界？如果領會（會）得了其中的奧妙，蠱惑、魘魅等邪惡之物就會一時消滅（蠱得魘魅一時消滅）。如果不能領會，我再重複宣講（不會更聽重宣）。悉怛多般怛啰（Śitātapatra，大白傘蓋陀羅尼）。
《教外別傳》卷一 《卍新續藏》第84冊 No. 1580 《教外別傳》
《教外別傳》卷二
西天祖師
一祖 摩訶迦葉尊者（Mahākāśyapa）
一祖 摩訶迦葉尊者（Mahākāśyapa），是摩竭陀國（Magadha）人。姓婆羅門（Brahmin）。父親名叫飲澤，母親名叫香志。過去曾是鍛金師，擅長辨明金的性質，使其柔順屈服。《付法傳》記載，他曾在久遠的劫數之前，毗婆尸佛（Vipaśyin）入涅槃后，四眾弟子建造佛塔，塔中佛像的面部金色有缺損。當時有一位貧窮的女子，拿著金珠到金師那裡，請求修飾佛面。完成後，兩人共同發願，愿他們二人成為沒有婚姻關係的夫妻。由於這個因緣，九十一劫中，他們的身體都是金色的。後來轉生到梵天（Brahmaloka），天壽終盡后，又轉生到中天摩竭陀國（Magadha）的婆羅門（Brahmin）家，名叫迦葉波（Kāśyapa），這裡稱他為飲光勝尊，大概是用金色來作為他的稱號。因此立志尋求出家，希望度脫一切眾生。佛陀說：『善來比丘（bhikkhu），你的鬚髮自然脫落，袈裟自然穿在身上。』佛陀常常在眾人中稱讚他是第一。又說：『我將清凈法眼交付給你，你應當廣為流佈，不要讓它斷絕。』當時迦葉（Kāśyapa）告訴眾比丘（bhikkhu）說：『佛陀已經荼毗（火化），金剛舍利不是我們所要關心的事情，我們應當結集法眼，不要讓它斷絕。』於是得到神通的人，都聚集在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa）的畢缽羅窟（Pippala Cave）。當時阿難（Ānanda）因為煩惱未盡，不能進入法會。後來證得阿羅漢（Arhat）果位，因此得以進入。迦葉（Kāśyapa）於是對大眾說：『這位阿難（Ānanda）比丘（bhikkhu），博學多聞，總持一切，具有大智慧，常常跟隨如來（Tathāgata），行為清凈，所聽聞的佛法，就像用水從一個容器倒入另一個容器，沒有遺漏。』
【English Translation】 English version What (何) are the realms presented by the auspicious clouds in the sky (天奇瑞雲), the clouds, thunder, and rain (天云雷雨), the sun, moon, and stars (日月斗星), the rivers, mountains, waters, and rocks (江山水石), the roads, wells, walls, and cities (路井墻城)? If one comprehends (會) the profound meaning, bewitchment and nightmares will be eliminated instantly (蠱得魘魅一時消滅). If one does not comprehend, I will repeat the explanation (不會更聽重宣). Śitātapatra (悉怛多般怛啰, the White Umbrella Dharani).
Additional Teachings Outside the Sutras, Volume 1 Supplement to the Buddhist Canon, Volume 84, No. 1580, Additional Teachings Outside the Sutras
Additional Teachings Outside the Sutras, Volume 2
Western Sky Patriarchs
First Ancestor: Venerable Mahākāśyapa (摩訶迦葉尊者)
The First Ancestor, Venerable Mahākāśyapa (摩訶迦葉尊者), was a native of Magadha (摩竭陀國). His surname was Brahmin (婆羅門). His father was named 飲澤 (Yin Ze), and his mother was named 香志 (Xiang Zhi). In the past, he was a goldsmith, skilled in understanding the nature of gold, making it pliable and submissive. The Transmission of the Dharma records that in a distant kalpa, after the parinirvana of Vipaśyin Buddha (毗婆尸佛), the fourfold assembly built a stupa. The golden face of the Buddha image in the stupa was damaged. At that time, a poor woman brought gold beads to the goldsmith, requesting him to repair the Buddha's face. After completing the repair, they jointly made a vow, wishing to be husband and wife without marriage. Due to this cause, for ninety-one kalpas, their bodies were golden. Later, they were born in the Brahmaloka (梵天). After their lifespan in the Brahmaloka ended, they were reborn into a Brahmin (婆羅門) family in Central Magadha (摩竭陀國), named Kāśyapa (迦葉波), also known as 飲光勝尊 (Yin Guang Sheng Zun), probably named so because of his golden color. Therefore, he aspired to renounce the world, hoping to liberate all beings. The Buddha said, 'Welcome, Bhikkhu (比丘)! Your hair and beard will naturally fall off, and the kasaya will naturally be worn on your body.' The Buddha often praised him as the foremost among the assembly. He also said, 'I will entrust the pure Dharma eye to you. You should propagate it widely and not let it be cut off.' At that time, Kāśyapa (迦葉) told the bhikkhus (比丘), 'The Buddha has already been cremated (荼毗), and the vajra relics are not our concern. We should compile the Dharma eye and not let it be cut off.' Therefore, those who had attained supernatural powers gathered in the Pippala Cave (畢缽羅窟) on Gṛdhrakūṭa Mountain (耆阇崛山) in Rājagṛha (王舍城). At that time, Ānanda (阿難) could not enter the assembly because his afflictions had not been exhausted. Later, he attained the Arhat (阿羅漢) fruit and was able to enter. Kāśyapa (迦葉) then said to the assembly, 'This Bhikkhu (比丘) Ānanda (阿難) is learned and has great wisdom. He always followed the Tathāgata (如來) and practiced purely. The Dharma he heard from the Buddha is like water poured from one vessel into another, without any omissions.'
佛所讚歎。聰敏第一。宜可請彼集修多羅藏。大眾默然。迦葉告阿難曰。汝今宜宣法眼。阿難聞語。禮眾僧足。升法座而宣是言。如是我聞一時佛住某處說某經教。乃至人天等作禮奉行。時迦葉問諸比丘。阿難所言不錯謬乎。皆曰。不異世尊所說。迦葉乃告阿難言。我今年不久留。今將正法。付囑于汝。汝善守護。聽吾偈言。法法本來法。無法無非法。何於一法中。有法有不法。說偈已。乃持僧伽梨衣。入雞足山。俟慈氏下生。即周孝王五年丙辰歲也。
二祖阿難尊者
二祖阿難尊者。王舍城人也。姓剎利帝。父斛飯王。實佛之從弟也。梵語阿難陀。此云慶喜。亦云歡喜。如來成道夜生。因為之名。多聞博達。智慧無礙。世尊以為總持第一。嘗所讚歎。加以宿世有大功德。受持法藏。如水傳器。佛乃命為侍者○尊者一日白佛言。今日入城見一奇特事。佛曰。見何奇特事。尊者曰。入城時。見一攢樂人作舞。出城總見無常。佛曰。我昨日入城。亦見一奇特事。尊者曰。未審見何奇特事。佛曰。我入城時。見一攢樂人作舞。出城時。亦見樂人作舞○一日問迦葉曰。師兄。世尊傳金襕袈裟外。別傳個甚麼。迦葉召阿難。阿難應諾。迦葉曰。倒卻門前剎竿著(汾陽昭云。不問那知 五祖戒云。露 翠巖芝云。千年
【現代漢語翻譯】 現代漢語譯本 佛陀所讚歎的。是聰敏第一的阿難（Ananda，佛陀十大弟子之一，以多聞第一著稱）。應該請他來整理修多羅藏（Sutras，經藏）。大眾都默然不語。迦葉（Kasyapa，摩訶迦葉，佛陀十大弟子之一，以頭陀第一著稱）告訴阿難說：『你現在應該宣揚法眼（Dharma Eye，佛教術語，指對佛法的正確理解和洞察力）。』阿難聽了這話，禮拜眾僧的腳，登上法座宣講道：『如是我聞，一時佛陀住在某處，宣說了某部經教。』乃至人天等都作禮奉行。當時，迦葉問各位比丘：『阿難所說沒有錯謬吧？』大家都說：『和世尊所說的一樣。』迦葉於是告訴阿難說：『我今年不久留於世了，現在將正法（Dharma，佛法）付囑給你，你要好好守護。聽我的偈語：法法本來法，無法無非法。何於一法中，有法有不法。』說完偈語后，就拿著僧伽梨衣（Samghati，一種袈裟），進入雞足山（Kukkutapada Giri），等候慈氏（Maitreya，彌勒菩薩）下生。那時是周孝王五年丙辰歲（公元前907年）。 二祖阿難尊者 二祖阿難尊者，是王舍城（Rajagrha）人，姓剎利帝（Ksatriya，印度種姓制度中的第二等級，通常是武士和統治者），父親是斛飯王（Suklodana），實際上是佛陀的堂弟。梵語阿難陀（Ananda），翻譯成漢語是慶喜，也叫歡喜，如來（Tathagata，佛陀的稱號之一）成道之夜出生，因此取了這個名字。他多聞博達，智慧無礙，世尊（Lokavidu，佛陀的稱號之一）認為他是總持第一。曾經讚歎他，加上他宿世有大功德，受持法藏，如水傳器。佛陀於是命他為侍者。尊者有一天對佛陀說：『今天入城見到一件奇特的事。』佛陀說：『見到什麼奇特的事？』尊者說：『入城時，見到一群樂人作舞，出城時總見到無常（Anitya，佛教術語，指世間萬物變化無常的性質）。』佛陀說：『我昨天入城，也見到一件奇特的事。』尊者說：『不知道見到什麼奇特的事？』佛陀說：『我入城時，見到一群樂人作舞，出城時，也見到樂人作舞。』有一天問迦葉說：『師兄，世尊傳金襕袈裟（Kasaya，佛教僧侶所穿的袈裟）之外，還傳了什麼？』迦葉召喚阿難，阿難應諾。迦葉說：『倒卻門前剎竿著』（汾陽昭云：『不問那知』，五祖戒云：『露』，翠巖芝云：『千年』）
【English Translation】 English version What the Buddha praised was Ananda (one of the ten great disciples of the Buddha, known for being the most learned). He should be asked to compile the Sutra Pitaka (collection of Sutras). The assembly remained silent. Kasyapa (Mahakasyapa, one of the ten great disciples of the Buddha, known for his ascetic practices) said to Ananda, 'You should now proclaim the Dharma Eye (the correct understanding and insight into the Dharma).' Upon hearing this, Ananda bowed at the feet of the assembly and ascended the Dharma seat to proclaim: 'Thus have I heard, at one time the Buddha dwelt in a certain place and expounded a certain scripture.' Even humans and gods made obeisance and practiced accordingly. At that time, Kasyapa asked the monks, 'Is what Ananda said without error?' They all said, 'It is the same as what the World-Honored One (Bhagavan, one of the titles of the Buddha) said.' Kasyapa then said to Ananda, 'I will not remain in this world for long this year. Now I entrust the True Dharma (Dharma) to you, you must guard it well. Listen to my verse: Dharma is inherently Dharma, there is no non-Dharma without Dharma. Why, within a single Dharma, is there Dharma and non-Dharma?' After reciting the verse, he took his Samghati (a type of monastic robe) and entered Kukkutapada Giri (Cock's Foot Mountain), awaiting the descent of Maitreya (the future Buddha). That was the fifth year of King Xiao of the Zhou Dynasty, the year Bingchen (907 BCE). The Second Patriarch, Venerable Ananda The Second Patriarch, Venerable Ananda, was a native of Rajagrha (Royal City). His surname was Ksatriya (the second of the four classes of the traditional Hindu society, usually warriors and rulers), and his father was Suklodana, actually a cousin of the Buddha. In Sanskrit, Ananda means 'Joyful' or 'Delightful'. He was born on the night of the Tathagata's (one of the titles of the Buddha) enlightenment, hence the name. He was learned and wise, with unobstructed wisdom. The World-Honored One (Lokavidu, one of the titles of the Buddha) considered him the foremost in retention. He was often praised, and in addition, he had great merit from past lives, receiving and holding the Dharma treasury like water poured from one vessel to another. The Buddha then appointed him as his attendant. One day, the Venerable said to the Buddha, 'Today, upon entering the city, I saw a strange thing.' The Buddha said, 'What strange thing did you see?' The Venerable said, 'Upon entering the city, I saw a group of musicians dancing, but upon leaving the city, I saw only impermanence (Anitya, the Buddhist concept of transience).' The Buddha said, 'Yesterday, upon entering the city, I also saw a strange thing.' The Venerable said, 'I wonder what strange thing you saw?' The Buddha said, 'Upon entering the city, I saw a group of musicians dancing, and upon leaving the city, I also saw the musicians dancing.' One day, he asked Kasyapa, 'Elder brother, besides the golden Kasaya (monastic robe) that the World-Honored One transmitted, what else did he transmit?' Kasyapa called out to Ananda, and Ananda responded. Kasyapa said, 'Knock down the flagpole in front of the gate' (Fen-yang Chao said, 'How would you know if you didn't ask?', Wu-tsu Chieh said, 'Exposed', Ts'ui-yen Chih said, 'A thousand years')
無影樹。今時沒底靴 泐潭清云。剎竿未倒。穿卻諸人髑髏。換卻諸人眼睛。剎竿倒后。向什麼處。見釋迦老子 天童覺頌云。影略門前倒剎竿。箇中消息授傳難。玲瓏侍者能相委。盤走明珠珠走盤 萬峰蔚云。迦葉喚阿難。暗號私通。倒卻門前剎竿。依前不會。若問嵩山。世尊傳金襕外。別傳何物。只對他道。低聲低聲。且道古人是同是別 天奇瑞雲。七處徴心。八還顯見。徒夸浪里之花。五陰揭蓋。七大遍周。枉現空中之色。若不重詢。焉知不是。何故。醒後方知酒誤人。一呼之下。千古分明。何須倒卻門前剎竿。丹霞遙映祠前水。疑是成川血上流)○尊者念先所度脫弟子。應當來集。須臾五百羅漢。從空而下。為諸仙人。出家授具。其仙眾中。有二羅漢。一名商那和修。二名末田底迦。尊者知是法器。乃告之曰。昔如來以大法眼。付大迦葉。迦葉入定而付於我。我今將滅。用傳於汝。汝受吾教。當聽偈言。本來付有法。付了言無法。各各須自悟。悟了無無法。
三祖商那和修尊者
三祖商那和修尊者。摩突羅國人也。亦名舍那婆斯。姓毗舍多。父林勝。母憍奢耶。在胎六年而生。梵語商諾迦。此云自然服。即西域九枝秀草名也。若聖人降生。則此草生於凈潔之地。和修生時。瑞草斯應。昔如來行化
【現代漢語翻譯】 現代漢語譯本 『無影樹』。現在是『沒底靴』，『泐潭清云』。『剎竿』尚未倒下，卻已穿透了所有人的頭顱，換掉了所有人的眼睛。『剎竿』倒下之後，又該在哪裡才能見到『釋迦老子』呢？『天童覺』的頌詞說：『影略門前倒剎竿，箇中消息授傳難。玲瓏侍者能相委，盤走明珠珠走盤。』 『萬峰蔚』說，『迦葉』呼喚『阿難』，如同暗號私通。即使倒下了門前的『剎竿』，依舊不會明白。如果問『嵩山』，『世尊』除了傳授『金襕』之外，還傳授了什麼？只需對他說：『低聲，低聲。』且說古人是相同還是相異？ 『天奇瑞』說，『七處徴心』，『八還顯見』，徒然誇耀浪里的花朵。『五陰』揭開蓋子，『七大』遍佈週身，白白顯現空中的色彩。如果不重新詢問，怎知這不是真相？為什麼呢？醒來后才知道酒會誤人。一聲呼喚之下，千古分明。又何須倒下門前的『剎竿』？『丹霞』遙遙映照祠前的流水，讓人懷疑是血流成河。 （『尊者』想到先前所度化的弟子，應當前來聚集。）不久，五百『羅漢』從空中降下，為眾『仙人』出家授戒。這些『仙』眾中，有兩位『羅漢』，一名『商那和修』（Shanavoasi，尊者名），二名『末田底迦』（尊者名）。『尊者』知道他們是可造之材，於是告訴他們說：『過去『如來』將大法眼，交付給『大迦葉』（Mahakasyapa，佛陀十大弟子之一）。『迦葉』入定后又傳給我。我現在將要滅度，用它來傳授給你們。你們接受我的教誨，應當聽我的偈語：本來付有法，付了言無法。各各須自悟，悟了無無法。』
三祖『商那和修尊者』（Shanavoasi，尊者名）
三祖『商那和修尊者』（Shanavoasi，尊者名），是『摩突羅國』人。也叫『舍那婆斯』（尊者名），姓『毗舍多』。父親是『林勝』，母親是『憍奢耶』。在母胎中六年才出生。梵語『商諾迦』，這裡翻譯為『自然服』，就是西域九枝秀草的名字。如果聖人降生，這種草就會生長在乾淨的地方。『和修』出生時，這種瑞草也應時而生。過去『如來』行教化時。
【English Translation】 English version 『Shadowless Tree』. Now it is 『Bottomless Boots』, 『Letan Clear Clouds』. The 『Flagpole』 has not yet fallen, but it has already pierced through everyone's skulls and replaced everyone's eyes. After the 『Flagpole』 falls, where can one find 『Sakyamuni Buddha』? 『Tiantong Jue』s』 verse says: 『The shadow slightly falls the flagpole in front of the gate, the message within is difficult to impart. The exquisite attendant can be entrusted, the pearl runs on the plate, and the plate runs on the pearl.』 『Wanfeng Wei』 says, 『Kasyapa』 calls 『Ananda』, like a secret code. Even if the 『Flagpole』 in front of the gate falls, one still won't understand. If you ask 『Mount Song』, what did 『World Honored One』 transmit besides the 『Kasaya』? Just tell him: 『Lower your voice, lower your voice.』 And say, are the ancients the same or different? 『Tianqi Rui』 says, 『Seeking the mind in seven places』, 『Manifesting seeing through eight returns』, vainly boasting of flowers in the waves. The 『Five Skandhas』 uncover the lid, the 『Seven Great Elements』 pervade the body, vainly manifesting colors in the air. If you don't inquire again, how will you know this isn't the truth? Why? Only after waking up do you realize that wine misleads people. With one call, the ages are clear. Why bother to knock down the 『Flagpole』 in front of the gate? 『Danxia』 remotely reflects the flowing water in front of the shrine, making one suspect that blood flows into a river. (The 『Venerable One』 thought of the disciples he had previously liberated, who should come to gather.) Soon, five hundred 『Arhats』 descended from the sky to ordain the 『Immortals』. Among these 『Immortals』, there were two 『Arhats』, one named 『Shanavoasi』 (Venerable's name), and the second named 『Madhyantika』 (Venerable's name). The 『Venerable One』 knew they were promising talents, so he told them: 『In the past, the 『Tathagata』 entrusted the great Dharma eye to 『Mahakasyapa』 (one of the Buddha's ten great disciples). 『Kasyapa』 entered Samadhi and then passed it on to me. Now I am about to pass away, and I will use it to pass it on to you. You receive my teachings, you should listen to my verse: Originally, there is Dharma to be given, but after giving, it is said that there is no Dharma. Each must awaken on their own, and after awakening, there is no non-Dharma.』
The Third Ancestor 『Shanavoasi』 (Venerable's name)
The Third Ancestor 『Shanavoasi』 (Venerable's name) was from the country of 『Mathura』. He was also called 『Shanavasin』 (Venerable's name), and his surname was 『Visakha』. His father was 『Linsheng』, and his mother was 『Qiaosheye』. He was born after six years in the womb. In Sanskrit, 『Sanokaga』, which is translated here as 『natural clothing』, is the name of the nine-branched beautiful grass of the Western Regions. If a sage is born, this grass will grow in a clean place. When 『Vasumitra』 was born, this auspicious grass appeared in response to the time. In the past, when the 『Tathagata』 practiced teachings.
至摩突羅國。見一青林枝葉茂盛。語阿難曰。此林地名優留茶。吾滅度后一百年。有比丘商那和修。於此轉妙法輪。后百歲果誕和修。出家證道。受慶喜尊者法眼。化導有情。及止此林。降二火龍。歸順佛教。龍因施其地。以建梵宮。尊者化緣既久。思付正法。尋于吒利國。得優波鞠多。以為給侍。因問鞠多曰。汝年幾邪。鞠多曰。我年十七。尊者曰。汝身十七。性十七邪。鞠多曰。師發已白。為發白邪。心白邪。尊者曰。我但發白。非心白耳。鞠多曰。我身十七。非性十七也。(金粟悟云。大小祖師話作兩橛)尊者知是法器。后三載。遂為落髮授具。乃告曰。昔如來以無上法眼。付囑迦葉。展轉相授。而至於我。我今付汝。勿令斷絕。汝受吾教。聽吾偈言。非法亦非心。無心亦無法。說是心法時。是法非心法。說偈已。即隱於罽賓國南象白山中。
四祖優波鞠多尊者
四祖優波鞠多尊者。吒利國人也。十七出家。二十證果。隨方行化。至摩突羅國。得度者甚眾。由是魔宮震動。波旬愁怖。遂竭其魔力。以害正法。尊者即入三昧。觀其所由。波旬復伺便。密持瓔珞。縻之於頸。及尊者出定。乃取人狗蛇三尸。化為華鬘。䎡言慰諭波旬曰。汝與我瓔珞。甚是珍妙。吾有華鬘。以相酬奉。波旬大喜。引頸受之
【現代漢語翻譯】 現代漢語譯本： （商那和修尊者）到達摩突羅國（Mathura，古印度城市）。看見一片青林枝葉茂盛，（商那和修尊者）告訴阿難（Ananda，佛陀十大弟子之一）說：『這片林子的地名叫優留茶（Uruvela）。我滅度后一百年（佛滅后一百年），會有比丘商那和修（Śāṇavāsa）在這裡轉妙法輪（Dharmacakra）。』後來一百年果然誕生了商那和修，出家證道，接受了慶喜尊者（Mahākāśyapa）的法眼（Dharmacakṣus），化導有情，並且來到這片林子，降伏了兩條火龍，使它們歸順佛教。龍因此獻出土地，用來建造梵宮。尊者化緣很久之後，思量付託正法，於是在吒利國（Jalantra）找到了優波鞠多（Upagupta），作為侍者。於是問優波鞠多說：『你今年幾歲了？』優波鞠多說：『我今年十七歲。』尊者說：『是你的身體十七歲，還是你的自性十七歲？』優波鞠多說：『師父的頭髮已經白了，是頭髮白了，還是心白了？』尊者說：『我只是頭髮白了，不是心白了。』優波鞠多說：『我的身體十七歲，不是自性十七歲。』（金粟悟云：大小祖師的話被分成了兩截）尊者知道他是法器，三年後，就為他剃度授戒，於是告訴他說：『過去如來（Tathāgata）將無上法眼（anuttara-dharmacakṣus）付囑給迦葉（Kāśyapa），輾轉相授，傳到我這裡。我現在傳給你，不要讓它斷絕。你接受我的教誨，聽我的偈語：『非法也不是心，沒有心也沒有法。說這是心法的時候，這個法不是心法。』』說完偈語后，就隱沒在罽賓國（Kashmir）南方的象白山中。
四祖優波鞠多尊者
四祖優波鞠多尊者，是吒利國人。十七歲出家，二十歲證果。隨處行化，到達摩突羅國，得到度化的人非常多。因此魔宮震動，波旬（Pāpīyas，欲界第六天之主）愁苦害怕，於是竭盡魔力，來危害正法。尊者就進入三昧（Samadhi），觀察他（波旬）的所作所為。波旬又伺機偷偷地拿著瓔珞，纏繞在尊者的脖子上。等到尊者出定后，就取來人、狗、蛇的三具屍體，變化成華鬘，笑著安慰波旬說：『你送給我的瓔珞，非常珍貴美妙，我也有華鬘，用來酬謝你。』波旬非常高興，伸長脖子接受了華鬘。
【English Translation】 English version: （Venerable Śāṇavāsa）Arrived at the country of Mathura (ancient Indian city). Seeing a lush green forest, (Venerable Śāṇavāsa) said to Ananda (one of the ten principal disciples of the Buddha): 'The name of this forest is Uruvela. One hundred years after my Parinirvana (one hundred years after the Buddha's Parinirvana), the Bhikkhu Śāṇavāsa will turn the wonderful Dharma wheel (Dharmacakra) here.' Later, one hundred years later, Śāṇavāsa was indeed born, left home, attained enlightenment, received the Dharma Eye (Dharmacakṣus) of Venerable Mahākāśyapa, transformed and guided sentient beings, and came to this forest, subduing two fire dragons, causing them to submit to Buddhism. The dragons therefore offered their land to build a Brahma palace. After a long time of transformation, the Venerable considered entrusting the true Dharma, and found Upagupta in the country of Jalantra to be his attendant. So he asked Upagupta: 'How old are you this year?' Upagupta said: 'I am seventeen years old this year.' The Venerable said: 'Is your body seventeen years old, or is your nature seventeen years old?' Upagupta said: 'The master's hair is already white, is it the hair that is white, or the mind that is white?' The Venerable said: 'Only my hair is white, not my mind.' Upagupta said: 'My body is seventeen years old, not my nature.' (Jin Su Wu Yun: The words of the great and small patriarchs are divided into two parts.) The Venerable knew that he was a vessel of the Dharma, and three years later, he shaved his head and ordained him, and then told him: 'In the past, the Tathāgata entrusted the unsurpassed Dharma Eye (anuttara-dharmacakṣus) to Kāśyapa, which was passed on from generation to generation, and passed on to me. I will pass it on to you now, do not let it be cut off. You accept my teachings, listen to my verse: 'Neither non-dharma nor mind, neither mind nor dharma. When it is said that this is the Dharma of the mind, this Dharma is not the Dharma of the mind.'' After saying the verse, he disappeared into the Elephant White Mountain south of Kashmir.
The Fourth Patriarch Upagupta
The Fourth Patriarch Upagupta was a native of Jalantra. He left home at the age of seventeen and attained enlightenment at the age of twenty. He traveled everywhere to transform beings, and when he arrived at the country of Mathura, many people were saved. Therefore, the demon palace shook, and Pāpīyas (the lord of the sixth heaven of the desire realm) was worried and afraid, so he exhausted his demonic power to harm the true Dharma. The Venerable then entered Samadhi and observed what he (Pāpīyas) was doing. Pāpīyas also took the opportunity to secretly hold a necklace and wrap it around the Venerable's neck. When the Venerable came out of Samadhi, he took the three corpses of a human, a dog, and a snake, transformed them into a garland of flowers, and comforted Pāpīyas with a smile: 'The necklace you gave me is very precious and wonderful, and I also have a garland of flowers to thank you.' Pāpīyas was very happy and stretched his neck to accept the garland of flowers.
。即變為三種臭尸。蟲蛆壞爛。波旬厭惡。大生憂惱。盡己神力。不能移動。乃升六慾天。告諸天主。又詣梵王。求其解免。彼各告言。十力弟子。所作神變。我輩凡陋。何能去之。波旬曰。然則柰何。梵王曰。汝可歸心尊者。即能除斷。乃為說偈。令其迴向曰。若因地倒。還因地起。離地求起。終無其理。波旬受教已。即下天宮。禮尊者足。哀露懺悔。尊者告曰。汝自今去。于如來正法。更不作嬈害否。波旬曰。我誓迴向佛道。永斷不善。尊者曰。若然者。汝可口自唱言皈依三寶。魔王合掌三唱。華鬘悉除。乃歡喜踴躍作禮。尊者在世化導。證果最多。每度一人。以一籌置於石室。其室縱十八肘。廣十二肘。充滿其間。最後有一長者子。名曰香眾。來禮尊者。志求出家。尊者問曰。汝身出家。心出家。答曰。我來出家。非為身心。尊者曰。不為身心。復誰出家。答曰。夫出家者。無我我故。無我我故。即心不生滅心不生滅即是常道。諸佛亦常。心無形相。其體亦然。尊者曰。汝當大悟心自通達。宜依佛法僧。紹隆聖種。即為剃度。授具足戒。仍告之曰。汝父嘗夢金日而生。汝可名提多迦。復謂曰。如來以大法眼藏。次第傳授。以至於我。今復付汝。聽吾偈言。心自本來心。本心非有法。有法有本心。非心非本法。
【現代漢語翻譯】 現代漢語譯本： 即變為三種臭尸，蟲蛆壞爛，魔王（波旬，佛教中的欲界第六天之主）厭惡，大生憂惱，盡己神力，不能移動。乃升六慾天，告諸天主，又詣梵王（色界諸天之主），求其解免。彼各告言：『十力（如來的十種力量）弟子所作神變，我輩凡陋，何能去之？』魔王曰：『然則奈何？』梵王曰：『汝可歸心尊者（指佛陀的弟子），即能除斷。』乃為說偈，令其迴向曰：『若因地倒，還因地起，離地求起，終無其理。』魔王受教已，即下天宮，禮尊者足，哀露懺悔。尊者告曰：『汝自今去，于如來正法，更不作嬈害否？』魔王曰：『我誓迴向佛道，永斷不善。』尊者曰：『若然者，汝可口自唱言皈依三寶。』魔王合掌三唱，華鬘悉除，乃歡喜踴躍作禮。尊者在世化導，證果最多。每度一人，以一籌置於石室。其室縱十八肘，廣十二肘，充滿其間。最後有一長者子，名曰香眾，來禮尊者，志求出家。尊者問曰：『汝身出家，心出家？』答曰：『我來出家，非為身心。』尊者曰：『不為身心，復誰出家？』答曰：『夫出家者，無我我故。無我我故，即心不生滅，心不生滅即是常道，諸佛亦常。心無形相，其體亦然。』尊者曰：『汝當大悟，心自通達，宜依佛法僧，紹隆聖種。』即為剃度，授具足戒，仍告之曰：『汝父嘗夢金日而生，汝可名提多迦（佛教禪宗的傳承祖師之一）。』復謂曰：『如來以大法眼藏，次第傳授，以至於我，今復付汝。聽吾偈言：心自本來心，本心非有法，有法有本心，非心非本法。』
【English Translation】 English version: It immediately transformed into three kinds of foul corpses, infested with worms and maggots, decaying and rotten. Pāpīyas (the Evil One, lord of the sixth heaven in the desire realm in Buddhism) was disgusted and greatly distressed, exhausting all his divine powers but unable to move them. He then ascended to the Heaven of the Six Desires, informing all the lords of the heavens, and also went to Brahmā (lord of the heavens in the realm of form), seeking his help to be freed from this. They each replied, 'The divine transformation performed by a disciple of the Ten-Powered One (the ten powers of a Tathāgata), how can we, with our ordinary and shallow abilities, remove it?' Pāpīyas said, 'Then what should be done?' Brahmā said, 'You should wholeheartedly turn to the Venerable One (referring to a disciple of the Buddha), and he will be able to eliminate it.' Then he spoke a verse, instructing him to dedicate the merit, saying, 'If one falls because of the ground, one must rise again because of the ground; seeking to rise without the ground, there is ultimately no such principle.' Having received the instruction, Pāpīyas immediately descended from the heavenly palace, prostrated at the Venerable One's feet, and sorrowfully revealed his repentance. The Venerable One said, 'From now on, will you no longer cause harm to the Tathāgata's true Dharma?' Pāpīyas said, 'I vow to dedicate myself to the Buddha's path, forever cutting off unwholesome deeds.' The Venerable One said, 'If that is so, you should verbally recite the refuge in the Three Jewels.' The Evil One folded his palms and recited three times, and all the floral garlands were removed, and he joyfully leaped and prostrated. The Venerable One, during his life, guided and transformed beings, and the number of those who attained enlightenment was the greatest. For each person he converted, he placed a counter in a stone chamber. The chamber was eighteen cubits long and twelve cubits wide, and it was filled to capacity. Finally, there was a son of a wealthy man named Xiang Zhong who came to pay respects to the Venerable One, aspiring to renounce the world. The Venerable One asked, 'Do you renounce the world with your body or with your mind?' He replied, 'I have come to renounce the world, not for the sake of the body or the mind.' The Venerable One said, 'If not for the body or the mind, then for whom do you renounce the world?' He replied, 'Those who renounce the world do so because there is no self. Because there is no self, the mind does not arise or cease; the mind not arising or ceasing is the eternal path, and all Buddhas are also eternal. The mind has no form, and its essence is also like that.' The Venerable One said, 'You should have great enlightenment, and your mind will naturally understand. You should rely on the Buddha, Dharma, and Sangha to continue the lineage of the sages.' He then shaved his head and conferred the full precepts, and then told him, 'Your father once dreamed of a golden sun and you were born, you may be named Dhitika (one of the ancestral teachers of Chan Buddhism).' He further said, 'The Tathāgata has successively transmitted the treasury of the Great Dharma Eye, and it has reached me, and now I entrust it to you. Listen to my verse: The mind is originally the mind, the original mind is not a dharma. If there is a dharma, there is an original mind; neither mind nor original dharma.'
五祖提多迦尊者
五祖提多迦尊者。摩伽陀國人也。梵語提多迦。此云通真量。初生之時。父夢金日自屋而出。照耀天地。前有大山。諸寶嚴飾。山頂泉涌。滂沱四流。后遇鞠多尊者。設禮奉持。后至中印度。彼國有八千大仙。彌遮迦為首。聞尊者至。率眾瞻禮。謂尊者曰。昔與師同生梵天。我遇阿私陀仙。授我仙法。師逢十力弟子。修習禪那。自此報分殊途。已經六劫。尊者曰。支離累劫。誠哉不虛。今可舍邪歸正。以入佛乘。彌遮迦曰。昔阿私陀仙人。授我記云。汝卻後六劫。當遇同學。獲無漏果。今也相遇。非宿緣邪。愿師慈悲。令我解脫。尊者即度出家。命諸聖授戒。其餘仙眾始生我慢。尊者示大神通。於是俱發菩提心。一時出家。尊者乃告彌遮迦曰。昔如來以大法眼藏。密付迦葉。展轉相授。而至於我。我今付汝。當護念之。乃說偈曰。通達本法心。無法無非法。悟了同未悟。無心亦無法。
六祖彌遮迦尊者
六祖彌遮迦尊者。中印度人也。既傳法已。游化至北天竺國。見雉堞之上。有金色祥雲。嘆曰。斯道人氣也。必有大士。為吾法嗣。乃入城。于阛阓間。有一人手持酒器。逆而問曰。師何方來。欲往何所。祖曰。從自心來。欲往無處。曰識我手中物否。祖曰。此是觸器而負凈
【現代漢語翻譯】 現代漢語譯本 五祖 提多迦尊者（Titaka）： 五祖提多迦尊者，是摩伽陀國（Magadha）人。梵語『提多迦』，翻譯成中文是『通真量』的意思。他出生的時候，他的父親夢見金色的太陽從屋子裡出來，照耀著天地。前面有一座大山，用各種珍寶裝飾，山頂有泉水涌出，四處流淌。後來他遇到了鞠多尊者（Kukkuta），恭敬地行禮並侍奉他。之後他去了中印度。那裡有八千個大仙人，彌遮迦（Micchaka）是他們的首領。他們聽說尊者來了，就帶領大家瞻仰禮拜。彌遮迦對尊者說：『過去我和您一同生在梵天。我遇到了阿私陀仙人（Asita），他傳授給我仙法。您遇到了具有十種力量的佛陀的弟子，修習禪定。從此我們各自的命運不同，已經過了六劫。』尊者說：『支離分散經歷了漫長的劫數，確實不假。現在可以捨棄邪道，歸於正道，進入佛的教法。』彌遮迦說：『過去阿私陀仙人給我預言說，你過六劫之後，會遇到同學，獲得無漏果。現在我們相遇，難道不是前世的緣分嗎？希望師父慈悲，讓我解脫。』尊者於是度他出家，命令眾聖為他授戒。其餘的仙人們開始產生我慢之心。尊者示現了巨大的神通，於是他們都發了菩提心，一時都出家了。尊者於是告訴彌遮迦說：『過去如來將大法眼藏，秘密地傳給迦葉（Kasyapa），輾轉相授，傳到了我這裡。我現在傳給你，你應當守護它。』於是說了偈語：『通達本法心，無法無非法。悟了同未悟，無心亦無法。』 六祖 彌遮迦尊者（Micchaka）： 六祖彌遮迦尊者，是中印度人。他傳法之後，游化到了北天竺國。他看見城墻上有金色的祥雲，感嘆地說：『這是有道之人的氣息啊！一定有大士，會成為我的法嗣。』於是他進了城，在街市上，有一個人拿著酒器，迎面走來問道：『師父從哪裡來？想要去哪裡？』尊者說：『從自心來，想要去無處。』那人說：『認識我手中的東西嗎？』尊者說：『這是接觸污穢之物而揹負清凈。』
【English Translation】 English version The Fifth Ancestor, Venerable Titaka: The Fifth Ancestor, Venerable Titaka, was a native of Magadha (摩伽陀國). The Sanskrit word 'Titaka' (提多迦) translates to 'Penetrating True Measure' in Chinese. At the time of his birth, his father dreamed of a golden sun emerging from the house, illuminating heaven and earth. In front of it was a great mountain, adorned with various treasures, with a spring gushing from the mountaintop, flowing in all directions. Later, he encountered Venerable Kukkuta (鞠多尊者), respectfully paid homage, and served him. Afterward, he went to Central India. There were eight thousand great immortals there, with Micchaka (彌遮迦) as their leader. Upon hearing of the Venerable's arrival, they led the assembly to pay respects. Micchaka said to the Venerable, 'In the past, you and I were born together in the Brahma Heaven. I encountered the immortal Asita (阿私陀仙人), who imparted to me the immortal's dharma. You encountered the disciple of the Buddha with ten powers, practicing dhyana. Since then, our destinies have diverged, and six kalpas have passed.' The Venerable said, 'Separated and scattered for countless kalpas, truly it is not false. Now you can abandon the heterodox path, return to the orthodox path, and enter the Buddha's teachings.' Micchaka said, 'In the past, the immortal Asita prophesied to me, saying, 'After six kalpas, you will encounter a fellow student and attain the unconditioned fruit.' Now that we have met, is it not a karmic connection from a past life? I hope the master will be compassionate and liberate me.' The Venerable then ordained him as a monk, ordering the saints to bestow the precepts upon him. The remaining immortals began to generate arrogance. The Venerable manifested great spiritual powers, and thus they all aroused the Bodhi mind and became monks at the same time. The Venerable then told Micchaka, 'In the past, the Tathagata secretly entrusted the Dharma Eye Treasury to Kasyapa (迦葉), passing it down in succession, and it has reached me. I now entrust it to you; you should protect it.' Then he spoke the verse: 'Penetrating the mind of the original Dharma, there is no Dharma and no non-Dharma. Enlightenment is the same as non-enlightenment; no mind is also no Dharma.' The Sixth Ancestor, Venerable Micchaka: The Sixth Ancestor, Venerable Micchaka, was a native of Central India. After transmitting the Dharma, he traveled and transformed to North India. He saw golden auspicious clouds above the city walls and exclaimed, 'This is the aura of a person of the Way! Surely there is a great being who will become my Dharma successor.' Then he entered the city, and in the marketplace, there was a person holding a wine vessel, who came forward and asked, 'Master, where do you come from? Where do you want to go?' The Venerable said, 'I come from my own mind; I want to go nowhere.' The person said, 'Do you recognize the thing in my hand?' The Venerable said, 'This is touching defiled things and bearing purity.'
者。曰師識我否。祖曰。我即不識。識即非我。復謂之曰。汝試自稱名氏。吾當后示本因。彼說偈答曰。我從無量劫。至於生此國。本姓頗羅墮。名字婆須蜜。祖曰。我師提多迦說。世尊昔游北印度。語阿難言。此國中。吾滅度后三百年。有一聖人。姓頗羅墮。名婆須蜜。而於禪祖。當獲第七。世尊記汝。汝應出家。彼乃置器。禮師側立而言曰。我思往劫。嘗作檀那。獻一如來寶座。彼佛記我曰。汝于賢劫釋迦法中。宣傳至教。今符師說。愿加度脫。祖即與披剃。復圓戒相。乃告之曰。正法眼藏。今付于汝。勿令斷絕。乃說偈曰。無心無可得。說得不名法。若了心非心。始解心心法。
七祖婆須蜜尊者
七祖婆須蜜尊者。北天竺國人也。姓頗羅墮。常服凈衣。執酒器。遊行里閈。或吟或嘯。人謂之狂。及遇彌遮迦尊者。宣如來往志。自省前緣。投器出家受法。行化至迦摩羅國。廣興佛事。於法座前。忽有智者。自稱我名佛陀難提。今與師論義。祖曰。仁者論即不義。義即不論。若擬論義。終非義論。難提知師義勝。心即欽服曰。我願求道。沾甘露味。祖遂與剃度而授具戒。復告之曰。如來正法眼藏。我今付汝。汝當護持。乃說偈曰。心同虛空界。示等虛空法。證得虛空時。無是無非法。
八祖佛陀
【現代漢語翻譯】 現代漢語譯本： （婆須蜜尊者）說：『師父認識我嗎？』 （彌遮迦）祖師說：『我如果認識，那就是我的分別心，有分別心就不是真我。』 又對他說：『你試著自報姓名，我當告訴你本來的因緣。』 他說了偈語回答：『我從無量劫以來，直到生到這個國家，本姓是頗羅墮（Bharadvaja，古印度婆羅門姓氏），名字叫婆須蜜（Vasumitra，朋友）。』 （彌遮迦）祖師說：『我的老師提多迦（Titaka）曾說，世尊（釋迦牟尼佛）過去遊歷北印度時，告訴阿難（Ananda，釋迦牟尼十大弟子之一）說：『在這個國家中，我滅度后三百年，會有一位聖人，姓頗羅墮，名叫婆須蜜，他會在禪宗中，成為第七祖。』世尊已經預記了你，你應該出家。』 （婆須蜜）於是放下酒器，恭敬地站在祖師旁邊說：『我回憶往昔，曾經做過佈施，獻給一位如來寶座，那位佛陀告訴我：『你會在賢劫釋迦牟尼佛的教法中，宣傳至高的教義。』現在和師父所說相符，希望師父能夠度化我。』 （彌遮迦）祖師就為他剃度，並授與具足戒。然後告訴他說：『正法眼藏，現在交付給你，不要讓它斷絕。』 於是說了偈語：『無心就無可得，說有所得就不是真正的法。如果明白了心不是實在的心，才開始瞭解心與心相印的法。』
七祖婆須蜜尊者
七祖婆須蜜尊者，是北天竺國（North India）人，姓頗羅墮。他經常穿著乾淨的衣服，拿著酒器，在街巷裡遊蕩，有時吟唱，有時呼嘯，人們都認為他瘋了。等到遇到彌遮迦尊者，聽他宣說如來往昔的預言，自己省悟前世的因緣，於是丟掉酒器，出家受法。他到迦摩羅國（Kamarupa）弘揚佛法，廣興佛事。在法座前，忽然有一位智者，自稱名叫佛陀難提（Buddhanandi，歡喜佛），要和祖師辯論佛法。 （婆須蜜）祖師說：『仁者如果辯論就不是真義，真義就不用辯論。如果想要辯論，最終也不是真義的辯論。』 （佛陀難提）知道祖師的義理高勝，心中便欽佩信服，說：『我願意求道，沾染甘露的滋味。』 （婆須蜜）祖師就為他剃度，並授與具足戒。然後告訴他說：『如來的正法眼藏，我現在交付給你，你應當護持。』 於是說了偈語：『心如同虛空一樣沒有邊際，所開示的法也等同虛空一樣。證悟到虛空的境界時，就沒有『是』也沒有『非』。』
八祖佛陀難提
【English Translation】 English version: (Vasumitra) said, 'Master, do you recognize me?' The Patriarch (Mishaka) said, 'If I recognize, that is my discrimination; having discrimination is not the true self.' He further said to him, 'Try stating your name, and I will tell you the original cause.' He replied with a verse, 'From countless kalpas (aeons), until being born in this country, my original surname is Bharadvaja, and my name is Vasumitra.' The Patriarch (Mishaka) said, 'My teacher Titaka said that the World-Honored One (Shakyamuni Buddha) once traveled in North India and told Ananda (one of the ten major disciples of Shakyamuni Buddha), 'In this country, three hundred years after my Nirvana, there will be a sage named Bharadvaja, named Vasumitra, who will become the seventh patriarch in the Chan lineage.' The World-Honored One has already predicted you; you should renounce the household life.' (Vasumitra) then put down the wine vessel and stood respectfully beside the Patriarch, saying, 'I recall in the past, I once made an offering, presenting a jeweled seat to a Tathagata (Buddha), and that Buddha told me, 'You will propagate the supreme teachings in the Shakyamuni Buddha's Dharma during this fortunate kalpa.' Now it matches what the Master says; I hope the Master can liberate me.' The Patriarch (Mishaka) then shaved his head and bestowed upon him the full precepts. Then he told him, 'The Eye Treasury of the True Dharma, I now entrust to you; do not let it be cut off.' Then he spoke a verse, 'With no mind, there is nothing to be attained; speaking of attainment is not the true Dharma. If one understands that the mind is not a real mind, then one begins to understand the Dharma of mind-to-mind transmission.'
The Seventh Patriarch, Venerable Vasumitra
The Seventh Patriarch, Venerable Vasumitra, was a native of North India, with the surname Bharadvaja. He often wore clean clothes, carried a wine vessel, and wandered through the streets, sometimes chanting, sometimes howling, and people thought he was crazy. When he met Venerable Mishaka and heard him proclaim the past prophecies of the Tathagata, he awakened to his past causes and conditions, so he discarded the wine vessel and renounced the household life to receive the Dharma. He went to Kamarupa to propagate the Dharma and extensively promote Buddhist affairs. In front of the Dharma seat, suddenly there was a wise man who claimed to be Buddhanandi, wanting to debate the Dharma with the Patriarch. The Patriarch (Vasumitra) said, 'If the benevolent one debates, it is not the true meaning; the true meaning does not need to be debated. If you want to debate, it will ultimately not be a debate of true meaning.' (Buddhanandi) knew that the Patriarch's meaning was superior, and his heart admired and submitted, saying, 'I wish to seek the Way and be touched by the taste of nectar.' The Patriarch (Vasumitra) then shaved his head and bestowed upon him the full precepts. Then he told him, 'The Eye Treasury of the True Dharma of the Tathagata, I now entrust to you; you should protect and uphold it.' Then he spoke a verse, 'The mind is like the boundless realm of space, and the Dharma shown is also equal to space. When one realizes the state of emptiness, there is neither 'is' nor 'is not'.'
The Eighth Patriarch, Buddhanandi
難提尊者
八祖佛陀難提尊者。迦摩羅國人也。姓瞿曇氏。頂有肉髻。辯捷無礙。初遇婆須蜜。出家受教。既而領徒行化。至提伽國毗舍羅家。見舍上有白光上騰。謂其徒曰。此家有聖人。口無言說。真大乘器。不行四衢。知觸穢耳。言訖。長者出致禮。問何所須。祖曰。我求侍者。長者曰。我有一子。名伏䭾蜜多。年已五十。口未曾言。足未曾履。祖曰。如汝所說。真吾弟子。伏䭾聞之。遽起禮拜而說偈曰。父母非我親。誰是最親者。諸佛非我道。誰為最道者。祖以偈答曰。汝言與心親。父母非可比。汝行與道合。諸佛心即是。外求有相佛。與汝不相似。欲識汝本心。非合亦非離。伏䭾聞偈已。便行七步。祖曰。此子。昔曾值佛。悲願廣大。慮父母愛情難捨。故不言不履耳。長者遂舍令出家。祖尋授具戒。復告之曰。我今以如來正法眼藏。付囑于汝。勿令斷絕。乃說偈曰。虛空無內外。心法亦如此。若了虛空故。是達真如理。
九祖伏䭾蜜多尊者
九祖伏䭾蜜多尊者。提伽國人也。姓毗舍羅。既受八祖付囑。后至中印度行化。時有長者香蓋。𢹂一子而來瞻禮祖曰。此子處胎六十歲。因號難生。嘗會一仙者。謂此兒非凡。當爲法器。今遇尊者。可令出家。祖即與落髮授戒。告之曰。如來大法眼藏。
【現代漢語翻譯】 現代漢語譯本 難提尊者
第八祖佛陀難提尊者（Buddhanandi）。是迦摩羅國人。姓瞿曇氏。頭頂有肉髻，辯才敏捷，沒有阻礙。最初遇到婆須蜜（Vasumitra），出家接受教誨。之後帶領弟子們遊行教化，到達提伽國毗舍羅家。看見那家房屋上有白光向上升騰，對他的弟子們說：『這家有聖人，口裡沒有言語，是真正的大乘根器。不走四通八達的道路，是知道接觸污穢的東西。』說完，長者出來行禮，問需要什麼。尊者說：『我求一個侍者。』長者說：『我有一個兒子，名叫伏䭾蜜多（Buddhamitra），年齡已經五十歲，嘴裡未曾說過話，腳未曾踩過地。』尊者說：『像你所說的，真是我的弟子。』伏䭾蜜多聽了這話，立刻起身禮拜，並且說了偈語：『父母不是我最親的人，誰才是最親的人？諸佛不是我的道，誰才是真正的道？』尊者用偈語回答說：『你的言語與心親近，父母不能相比。你的行為與道相合，諸佛的心就是道。向外尋求有相的佛，與你不相似。想要認識你的本心，不是聚合也不是分離。』伏䭾蜜多聽了偈語后，便走了七步。尊者說：『這個孩子，過去曾經遇到佛，悲願廣大，考慮到父母的愛情難以割捨，所以不說話不走路罷了。』長者於是捨棄他讓他出家。尊者隨即為他授具足戒，又告訴他說：『我現在把如來正法眼藏，交付囑託給你，不要使它斷絕。』於是說了偈語：『虛空沒有內外，心法也是如此。如果瞭解虛空的緣故，就是通達真如的道理。』
第九祖伏䭾蜜多尊者
第九祖伏䭾蜜多尊者（Buddhamitra）。是提伽國人。姓毗舍羅。已經接受第八祖的付囑，後來到中印度遊行教化。當時有長者香蓋，帶著一個兒子前來瞻仰禮拜。尊者說：『這個孩子在母胎里待了六十年，因此號稱難生。曾經遇到一位仙人，說這個孩子不是凡人，應當成為法器。現在遇到尊者，可以讓他出家。』尊者就給他剃髮授戒，告訴他說：『如來大法眼藏，』
【English Translation】 English version Venerable Buddhanandi
The Eighth Ancestor, Venerable Buddhanandi. He was a native of Kamara Kingdom, belonging to the Gautama clan. He had a fleshy protuberance on his head, and his eloquence was swift and unimpeded. He first encountered Vasumitra, left home, and received teachings. Afterward, he led his disciples to travel and transform others, arriving at the home of Vishala in the Tigga Kingdom. Seeing a white light rising from the house, he said to his disciples, 'This family has a sage who is without speech, a true vessel of the Mahayana. He does not walk the crossroads, knowing to avoid defilement.' After speaking, the elder came out to pay respects and asked what was needed. The Venerable said, 'I seek an attendant.' The elder said, 'I have a son named Buddhamitra, who is fifty years old, has never spoken, and has never walked.' The Venerable said, 'As you say, he is truly my disciple.' Buddhamitra, upon hearing this, immediately arose, bowed, and spoke a verse: 'Parents are not my closest kin, who then is the closest? The Buddhas are not my path, who then is the true path?' The Venerable answered with a verse: 'Your words are close to your heart, parents cannot compare. Your actions align with the path, the Buddhas' heart is the path. Seeking an external Buddha with form, is not like you. If you wish to know your original mind, it is neither together nor apart.' After hearing the verse, Buddhamitra took seven steps. The Venerable said, 'This child once encountered a Buddha, his vows of compassion are vast. Fearing the love of his parents would be difficult to relinquish, he does not speak or walk.' The elder then relinquished him to leave home. The Venerable then bestowed upon him the full precepts and further told him, 'I now entrust to you the Tathagata's Treasury of the Eye of the True Dharma, do not let it be cut off.' Then he spoke a verse: 'Emptiness has no inside or outside, the Dharma of the mind is also thus. If one understands the cause of emptiness, one attains the principle of True Thusness.'
The Ninth Ancestor, Venerable Buddhamitra
The Ninth Ancestor, Venerable Buddhamitra. He was a native of the Tigga Kingdom, belonging to the Vishala clan. Having received the entrustment of the Eighth Ancestor, he later traveled to Central India to transform others. At that time, an elder named Xiang Gai (Fragrant Canopy), brought a son to pay respects. The Venerable said, 'This child stayed in the womb for sixty years, hence the name Nan Sheng (Difficult Birth). He once met an immortal who said this child is no ordinary person and should become a vessel of the Dharma. Now that he has met the Venerable, he can leave home.' The Venerable then shaved his head and bestowed the precepts, telling him, 'The Tathagata's Great Dharma Eye Treasury,'
今付于汝。汝護念之。乃說偈曰。真理本無名。因名顯真理。受得真實法。非真亦非偽。
十祖脅尊者
十祖脅尊者。中印度人也。本名難生。后值九祖。執侍左右。未嘗睡眠。謂其脅不至席。遂號脅尊者。初至華氏國。憩一樹下。右手指地而告眾曰。此地變金色。當有聖人入會。言訖即變金色。時有長者子富那夜奢。合掌前立。祖問曰。汝從何來。夜奢曰。我心非往。祖曰。汝何處住。夜奢曰。我心非止。祖曰。汝不定邪。夜奢曰。諸佛亦然。祖曰。汝非諸佛。夜奢曰。諸佛亦非。(大愚芝云。祖師一問。童子一答。總欠會在。如今諸人。作么生會 徑山杲云。直饒如今會得。更參三生六十劫)祖因說偈。即度出家。復具戒品。乃告之曰。如來大法藏。今付于汝。汝護念之。乃說偈曰。真體自然真。因真說有理。領得真真法。無行亦無止。
十一祖富那夜奢尊者
十一祖富那夜奢尊者。華氏國人也。既得法于脅尊者。尋詣波羅柰國。有馬鳴大士。迎而作禮。問曰。我欲識佛。何者即是。祖曰。汝欲識佛。不識者是。馬鳴曰。佛既不識。焉知是乎。祖曰。既不識佛。焉知不是。馬鳴曰。此是鋸義。祖曰。彼是木義。祖問。鋸義者何。馬鳴曰。與師平出。馬鳴卻問。木義者何。祖曰。汝被我解
【現代漢語翻譯】 現代漢語譯本：現在傳給你。你要守護它。於是說了偈語：真理原本沒有名字，因為有了名字才彰顯真理。領受到真實的法，就既不是真也不是假。
十祖 脅尊者（Arhat Parsva）
十祖脅尊者（Arhat Parsva），是中印度人。原本名叫難生，後來侍奉在九祖左右，從不睡覺，人們說他的脅骨不挨著蓆子，因此號稱脅尊者（Arhat Parsva）。最初到達華氏國，在一棵樹下休息，右手指著地面告訴眾人說：『這塊地會變成金色，應當有聖人來參加法會。』說完，地面立刻變成金色。當時有長者的兒子富那夜奢（Purna Yasha），合掌站在前面。脅尊者（Arhat Parsva）問道：『你從哪裡來？』富那夜奢（Purna Yasha）說：『我的心沒有來處。』脅尊者（Arhat Parsva）說：『你住在哪裡？』富那夜奢（Purna Yasha）說：『我的心沒有住處。』脅尊者（Arhat Parsva）說：『你沒有定性嗎？』富那夜奢（Purna Yasha）說：『諸佛也是這樣。』脅尊者（Arhat Parsva）說：『你不是諸佛。』富那夜奢（Purna Yasha）說：『諸佛也不是。（大愚芝云：祖師一問，童子一答，總欠缺領會。如今各位，如何領會？徑山杲云：即使現在領會了，還要再參三生六十劫）』脅尊者（Arhat Parsva）於是說了偈語，就度他出家，又為他授了具足戒，於是告訴他說：『如來大法藏，現在傳給你，你要守護它。』於是說了偈語：真體自然是真，因為真才說有道理。領悟到真真的法，就沒有行為也沒有停止。
十一祖 富那夜奢尊者（Purna Yasha）
十一祖富那夜奢尊者（Purna Yasha），是華氏國人。從脅尊者（Arhat Parsva）那裡得到法后，前往波羅奈國。有馬鳴大士（Ashvaghosa）迎接他並作禮，問道：『我想認識佛，哪個是佛？』富那夜奢尊者（Purna Yasha）說：『你想認識佛，不認識的就是。』馬鳴大士（Ashvaghosa）說：『佛既然不認識，怎麼知道是佛呢？』富那夜奢尊者（Purna Yasha）說：『既然不認識佛，怎麼知道不是佛呢？』馬鳴大士（Ashvaghosa）說：『這是鋸子的含義。』富那夜奢尊者（Purna Yasha）說：『那是木頭的含義。』富那夜奢尊者（Purna Yasha）問：『鋸子的含義是什麼？』馬鳴大士（Ashvaghosa）說：『與師父您平分。』馬鳴大士（Ashvaghosa）反問：『木頭的含義是什麼？』富那夜奢尊者（Purna Yasha）說：『你被我解開了。』
【English Translation】 English version: Now I entrust it to you. You must protect and cherish it. Then he spoke a verse, saying: 'The true principle originally has no name; it is through names that the true principle is revealed. Receiving the true Dharma, it is neither true nor false.'
The Tenth Ancestor, Arhat Parsva
The Tenth Ancestor, Arhat Parsva, was from Central India. His original name was Nansheng. Later, he attended upon the Ninth Ancestor, never sleeping. It was said that his side never touched the mat, hence he was called Arhat Parsva. He first arrived in Hwa-shih country and rested under a tree. He pointed to the ground with his right finger and told the assembly, 'This ground will turn golden, and a sage will come to join the assembly.' As soon as he finished speaking, the ground turned golden. At that time, there was a son of an elder named Purna Yasha, who stood before him with his palms together. The Ancestor asked, 'Where do you come from?' Yasha said, 'My mind does not go.' The Ancestor said, 'Where do you dwell?' Yasha said, 'My mind does not stop.' The Ancestor said, 'Are you without fixed nature?' Yasha said, 'All Buddhas are like this.' The Ancestor said, 'You are not a Buddha.' Yasha said, 'Buddhas are also not Buddhas.' (Da-yu Zhi said, 'The Ancestor's question and the boy's answer both lack understanding. How do you all understand it now? Jing-shan Gao said, 'Even if you understand it now, you must still study for three lives and sixty kalpas.') The Ancestor then spoke a verse and ordained him as a monk, and then gave him the complete precepts. He then told him, 'The Tathagata's great Dharma treasury, I now entrust to you. You must protect and cherish it.' Then he spoke a verse, saying: 'The true essence is naturally true; it is because of truth that principles are spoken. Understanding the truly true Dharma, there is neither action nor cessation.'
The Eleventh Ancestor, Purna Yasha
The Eleventh Ancestor, Purna Yasha, was from Hwa-shih country. Having received the Dharma from Arhat Parsva, he went to the country of Varanasi. The Bodhisattva Ashvaghosa greeted him and made obeisance, asking, 'I wish to know the Buddha; which one is it?' The Ancestor said, 'If you wish to know the Buddha, that which does not know is it.' Ashvaghosa said, 'Since the Buddha is not known, how can one know it is?' The Ancestor said, 'Since the Buddha is not known, how can one know it is not?' Ashvaghosa said, 'This is the meaning of the saw.' The Ancestor said, 'That is the meaning of the wood.' The Ancestor asked, 'What is the meaning of the saw?' Ashvaghosa said, 'It is divided equally with the master.' Ashvaghosa then asked, 'What is the meaning of the wood?' The Ancestor said, 'You are being cut by me.'
。馬鳴豁然省悟。稽首皈依。遂求剃度。祖謂眾曰。此大士者。昔為毗舍利國王。其國有一類人。如馬裸露。王運神力。分身為蠶。彼乃得衣。王后復生中印度。馬人感戀悲鳴。因號馬鳴。如來記云。吾滅度后六百年。當有賢者馬鳴。于波羅柰國。摧伏異道。度人無量。繼吾傳化。今正是時。即告之曰。如來大法眼藏。今付于汝。即說偈曰。迷悟如隱顯。明暗不相離。今付隱顯法。非一亦非二。
十二祖馬鳴大士
十二祖馬鳴大士者。波羅柰國人也。既受法于夜奢尊者。後於華氏國。轉妙法輪。忽有老人。座前仆地。祖謂眾曰。此非庸流。當有異相。言訖不見。俄從地涌出一金色人。復化為女子。右手指祖。而說偈曰。稽首長老尊。當受如來記。今於此地上。宣通第一義。說偈已瞥然不見。祖曰。將有魔來。與吾較力。有頃風雨暴至。天地晦冥。祖曰。魔之來信矣。吾當除之。即指空中。現一大金龍。奮發威神。震動山嶽。祖儼然于座。魔事隨滅。經七日。有一小蟲。大若蟭螟。潛形座下。祖以手取之。示眾曰。斯乃魔之所變。盜聽吾法耳。乃放之令去。魔不能動。祖告之曰。汝但歸依三寶。即得神通。遂複本形。作禮懺悔。祖問曰。汝名誰邪。眷屬多少。曰我名迦毗摩羅。有三千眷屬。祖曰。盡汝神力
【現代漢語翻譯】 現代漢語譯本：馬鳴豁然醒悟，叩首皈依。於是請求剃度出家。夜奢尊者對眾人說：『這位大士，過去是毗舍離國（Vaishali）的國王。他的國家有一種人，身體像馬的陰部。國王運用神力，分身化為蠶，這些人才能得到衣服。國王后來又轉生到中印度。馬人感念國王的恩德，悲傷地鳴叫，因此號稱馬鳴（Ashvaghosa）。』如來佛（Tathagata）曾經預言：『我滅度后六百年，當有一位賢者馬鳴，在波羅奈國（Varanasi），摧伏各種外道，度化無量眾生，繼承我的教法。』現在正是時候。於是告訴馬鳴：『如來正法眼藏，現在交付給你。』並說了偈語：『迷惑與覺悟如同隱藏與顯現，光明與黑暗不能互相分離。現在交付給你這隱藏與顯現的法，它不是一，也不是二。』
第十二祖馬鳴大士
第十二祖馬鳴大士，是波羅奈國（Varanasi）人。他從夜奢尊者那裡接受了佛法后，在華氏國（unclear）弘揚妙法。忽然有一位老人，在他座前倒地。馬鳴大士對眾人說：『此人不是普通人，當有奇異的相貌。』說完，老人就不見了。不久，從地裡涌出一個金色的人，又變化成女子，用右手指著馬鳴大士，說了偈語：『稽首禮拜長老尊者，您應當接受如來的授記。如今在這片土地上，宣揚最上乘的佛法真義。』說完偈語，女子就忽然不見了。馬鳴大士說：『將有魔來，與我較量法力。』一會兒，狂風暴雨突然降臨，天地一片昏暗。馬鳴大士說：『魔的到來是確實的了，我應當降伏它。』於是指向空中，顯現出一條巨大的金龍，奮發威猛的神力，震動山嶽。馬鳴大士安然端坐在座位上，魔的法術隨即消失。過了七天，有一隻小蟲，像蚊子一樣大小，隱藏在馬鳴大士的座位下。馬鳴大士用手抓住它，向眾人展示說：『這是魔所變化出來的，來盜聽我的佛法。』於是放它離去，魔卻無法動彈。馬鳴大士告訴它說：『你只要歸依三寶，就能得到神通。』於是恢復了原來的形狀，向馬鳴大士作禮懺悔。馬鳴大士問道：『你叫什麼名字？有多少眷屬？』魔回答說：『我名叫迦毗摩羅（Kapimala），有三千眷屬。』馬鳴大士說：『用盡你的神力』
【English Translation】 English version: Ashvaghosa (馬鳴) suddenly awakened and prostrated himself in reverence, seeking ordination. The Venerable Yaksha (夜奢尊者) said to the assembly, 'This great being was once the king of Vaishali (毗舍離國). In his kingdom, there was a type of people whose bodies resembled a horse's genitals. The king used his divine power to transform himself into silkworms, so that they could obtain clothing. The king was later reborn in Central India. The horse-like people, feeling grateful and longing for the king, cried out in sorrow, hence the name Ashvaghosa (馬鳴).' The Tathagata (如來佛) once prophesied, 'Six hundred years after my Parinirvana, there will be a wise man named Ashvaghosa in Varanasi (波羅奈國), who will subdue various heretical paths, liberate countless beings, and continue my teachings.' Now is the time. He then said to Ashvaghosa, 'The Treasury of the Eye of the True Dharma of the Tathagata is now entrusted to you.' And he spoke this verse: 'Delusion and enlightenment are like concealment and manifestation; light and darkness cannot be separated. Now I entrust to you this Dharma of concealment and manifestation; it is neither one nor two.'
The Twelfth Patriarch, the Great Master Ashvaghosa
The Twelfth Patriarch, the Great Master Ashvaghosa, was a native of Varanasi (波羅奈國). After receiving the Dharma from Venerable Yaksha (夜奢尊者), he propagated the wonderful Dharma wheel in the Hua Clan country (華氏國). Suddenly, an old man fell to the ground before his seat. The Patriarch said to the assembly, 'This is no ordinary person; he will have extraordinary appearances.' As soon as he finished speaking, the old man disappeared. Shortly after, a golden person emerged from the ground and transformed into a woman, pointing at the Patriarch with her right finger and speaking this verse: 'I bow in reverence to the venerable elder, you should receive the Tathagata's prediction. Now on this land, proclaim the supreme meaning of the Dharma.' After reciting the verse, the woman suddenly vanished. The Patriarch said, 'A demon will come to contend with me.' After a while, a violent storm suddenly arose, and the sky and earth became dark. The Patriarch said, 'The demon's arrival is certain; I should subdue it.' Then, pointing to the sky, he manifested a great golden dragon, unleashing its mighty power, shaking the mountains. The Patriarch sat serenely on his seat, and the demon's magic immediately disappeared. After seven days, a small insect, as small as a mosquito, hid under the Patriarch's seat. The Patriarch took it in his hand and showed it to the assembly, saying, 'This is what the demon transformed into, to eavesdrop on my Dharma.' Then he released it, but the demon could not move. The Patriarch told it, 'As long as you take refuge in the Three Jewels, you will obtain supernatural powers.' Then it returned to its original form, bowed and repented to the Patriarch. The Patriarch asked, 'What is your name? How many are your family members?' The demon replied, 'My name is Kapimala (迦毗摩羅), and I have three thousand family members.' The Patriarch said, 'Use all your divine power.'
變化若何。曰我化巨海。極為小事。祖曰。汝化性海得否。曰何謂性海。我未嘗知。祖即為說性海曰。山河大地皆依建立。三昧六通由茲發現。迦毗摩羅聞言。遂發信心。與徒眾三千。俱求剃度。祖乃召五百羅漢。與授具戒。復告之曰。如來大法眼藏。今當付汝。汝聽偈言。隱顯即本法。明暗元不二。今付悟了法。非取亦非離。
十三祖迦毗摩羅尊者
十三祖迦毗摩羅尊者。華氏國人也。初為外道。有徒三千。通諸異論。後於馬鳴尊者得法。領徒至西印度。彼有太子。名云自在。仰尊者名。請于宮中供養。祖曰。如來有教。沙門不得親近國王大臣權勢之家。太子曰。今我國城之北。有大山焉。山有一石窟。可禪寂於此否。祖曰諾。即入彼山。行數里逢一大蟒。祖直前不顧。盤繞祖身。祖因與授三皈依。蟒聽訖而去。祖將至石窟。復有一老人。素服而出。合掌問訊。祖曰。汝何所止。答曰。我昔嘗為比丘。多樂寂靜。有初學比丘。數來請益。而我煩于應答。起嗔恨想。命終墮為蟒身。住是窟中。今已千載。適遇尊者。獲聞戒法。故來謝爾。祖問曰。此山更有何人居止。曰北去十里。有大樹。蔭覆五百大龍。其樹王名龍樹。常為龍眾說法。我亦聽受耳。祖遂與徒眾詣彼。龍樹出迎曰。深山孤寂。龍蟒所居。大
【現代漢語翻譯】 現代漢語譯本 變化是怎樣的？迦毗摩羅（Kapimala，第十三祖）說：『我能變化出巨大的海洋，這只是極小的事情。』 菩提達摩（Bodhidharma，禪宗始祖）說：『你能變化出性海嗎？』 迦毗摩羅（Kapimala，第十三祖）說：『什麼是性海？我從未聽說過。』 菩提達摩（Bodhidharma，禪宗始祖）就為他解釋性海說：『山河大地都依它建立，三昧（Samadhi，佛教中的一種精神集中狀態）和六通（Abhijñā，佛教中的六種神通）都由此顯現。』 迦毗摩羅（Kapimala，第十三祖）聽了這些話，於是生起了信心，和他的三千名徒弟，一起請求剃度。菩提達摩（Bodhidharma，禪宗始祖）於是召集了五百羅漢（Arhat，佛教中證得阿羅漢果位的修行者），為他們授予具足戒。又告訴迦毗摩羅（Kapimala，第十三祖）說：『如來（Tathāgata，佛的稱號）的大法眼藏，現在應當交付給你。你聽我的偈語：隱沒和顯現即是根本的法，明和暗原本不是二元對立的。現在交付給你悟了的法，不是獲取也不是舍離。』
十三祖迦毗摩羅尊者
十三祖迦毗摩羅（Kapimala，第十三祖）尊者，是華氏國人。最初是外道，有三千名徒弟，通曉各種不同的理論。後來從馬鳴（Aśvaghoṣa，佛教聖人）尊者那裡得到了佛法。帶領徒弟前往西印度。那裡有一位太子，名叫云自在，仰慕尊者的名聲，請尊者到宮中接受供養。迦毗摩羅（Kapimala，第十三祖）說：『如來（Tathāgata，佛的稱號）有教導，沙門（Śrāmaṇa，佛教出家人的通稱）不得親近國王、大臣等有權勢的家族。』 太子說：『現在我國都城的北面，有一座大山。山裡有一個石窟，可以在那裡禪修嗎？』 迦毗摩羅（Kapimala，第十三祖）說：『可以。』 於是進入那座山，走了幾里路，遇到一條大蟒蛇。迦毗摩羅（Kapimala，第十三祖）直接向前走，毫不顧忌。蟒蛇盤繞住迦毗摩羅（Kapimala，第十三祖）的身體。迦毗摩羅（Kapimala，第十三祖）於是為它授予三皈依（Tri Ratna，皈依佛、法、僧）。蟒蛇聽完后就離開了。迦毗摩羅（Kapimala，第十三祖）將要到達石窟時，又有一位老人，穿著白色的衣服出來，合掌問訊。迦毗摩羅（Kapimala，第十三祖）問：『你住在這裡做什麼？』 老人回答說：『我過去曾經是比丘（Bhikṣu，佛教出家男眾），非常喜歡安靜。有初學的比丘（Bhikṣu，佛教出家男眾）多次來請教，而我厭煩于回答，生起了嗔恨的想法，命終后墮落為蟒蛇的身體，住在這石窟中，現在已經一千年了。恰好遇到尊者，有幸聽聞戒法，所以前來感謝您。』 迦毗摩羅（Kapimala，第十三祖）問：『這座山裡還有什麼人居住？』 老人說：『向北走十里，有一棵大樹，樹蔭覆蓋著五百條大龍。那棵樹的樹王名叫龍樹（Nāgārjuna，佛教聖人），經常為龍眾說法，我也聽受。』 迦毗摩羅（Kapimala，第十三祖）於是和徒弟們前往那裡。龍樹（Nāgārjuna，佛教聖人）出來迎接說：『深山孤寂，是龍和蟒蛇居住的地方，大師為何要來這裡？』
【English Translation】 English version What is the transformation like?' Kapimala (the Thirteenth Patriarch) said, 'I can transform a giant ocean, which is a very small matter.' Bodhidharma (the First Patriarch of Zen) said, 'Can you transform the nature-sea?' Kapimala (the Thirteenth Patriarch) said, 'What is the nature-sea? I have never heard of it.' Bodhidharma (the First Patriarch of Zen) then explained the nature-sea to him, saying, 'Mountains, rivers, and the great earth are all established upon it. Samadhi (a state of mental concentration in Buddhism) and the six superknowledges (Abhijñā, the six supernormal powers in Buddhism) arise from this.' Kapimala (the Thirteenth Patriarch), upon hearing these words, developed faith and, along with his three thousand disciples, requested ordination. Bodhidharma (the First Patriarch of Zen) then summoned five hundred Arhats (Buddhist practitioners who have attained the state of Arhat) and conferred the complete precepts upon them. He further told Kapimala (the Thirteenth Patriarch), 'The Dharma-eye treasury of the Tathāgata (an epithet of the Buddha) should now be entrusted to you. Listen to my verse: Concealment and manifestation are the fundamental Dharma. Light and darkness are originally not dualistic. Now I entrust to you the Dharma of enlightenment, which is neither taking nor leaving.'
The Thirteenth Patriarch, Venerable Kapimala
The Thirteenth Patriarch, Venerable Kapimala, was a native of the Hua Kingdom. Initially, he was a follower of external paths, with three thousand disciples, and was versed in various heterodox theories. Later, he obtained the Dharma from Venerable Aśvaghoṣa (a Buddhist saint). He led his disciples to West India. There was a prince there named Cloud-Free, who admired the Venerable's reputation and invited him to the palace for offerings. Kapimala (the Thirteenth Patriarch) said, 'The Tathāgata (an epithet of the Buddha) has taught that Śrāmaṇas (Buddhist renunciates) should not associate closely with kings, ministers, or powerful families.' The prince said, 'Now, to the north of our capital city, there is a great mountain. In the mountain, there is a stone cave. Can one practice meditation there?' Kapimala (the Thirteenth Patriarch) said, 'Yes.' He then entered the mountain and, after walking several miles, encountered a large python. Kapimala (the Thirteenth Patriarch) walked straight ahead without hesitation. The python coiled around Kapimala's (the Thirteenth Patriarch) body. Kapimala (the Thirteenth Patriarch) then conferred the Three Refuges (Tri Ratna, refuge in the Buddha, Dharma, and Sangha) upon it. After listening, the python departed. As Kapimala (the Thirteenth Patriarch) was about to reach the stone cave, an old man in white robes came out and greeted him with palms together. Kapimala (the Thirteenth Patriarch) asked, 'What are you doing here?' The old man replied, 'I was once a Bhikṣu (Buddhist monk), and I greatly enjoyed solitude. Novice Bhikṣus (Buddhist monks) often came to ask for instruction, and I, being annoyed by answering, developed thoughts of anger. After death, I fell into the body of a python and have lived in this cave for a thousand years. Fortunately, I encountered the Venerable and had the opportunity to hear the precepts, so I have come to thank you.' Kapimala (the Thirteenth Patriarch) asked, 'Who else lives in this mountain?' The old man said, 'Ten miles to the north, there is a large tree, the shade of which covers five hundred great dragons. The king of that tree is named Nāgārjuna (a Buddhist saint), who often preaches the Dharma to the dragon assembly, and I also listen.' Kapimala (the Thirteenth Patriarch) then went there with his disciples. Nāgārjuna (a Buddhist saint) came out to greet them, saying, 'The deep mountains are solitary, inhabited by dragons and pythons. Why has the great master come here?'
德至尊。何枉神足。祖曰。吾非至尊。來訪賢者。龍樹默唸曰。此師得決定性明道眼否。是大聖繼真乘否。祖曰。汝雖心語。我已意知。但辦出家。何慮吾之不聖。龍樹聞已悔謝。祖即與度脫。及五百龍眾。俱授具戒。復告之曰。今以如來大法眼藏。付囑于汝。諦聽偈言。非隱非顯法。說是真實際。悟此隱顯法。非愚亦非智。
十四祖龍樹尊者
十四祖龍樹尊者。西天竺國人也。亦名龍勝。始於摩羅尊者得法。后至南印度。彼國之人。多信福業。祖為說法。遞相謂曰。人有福業。世間第一。徒言佛性。誰能睹之。祖曰。汝欲見佛性。先須除我慢。彼人曰。佛性大小。祖曰。非大非小。非廣非狹。無福無報。不死不生。彼聞理勝。悉回初心。祖復于座上。現自在身。如滿月輪。一切眾唯聞法音。不睹祖相。彼眾中有長者子。名迦那提婆。謂眾曰。識此相否。眾曰。目所未睹。安能辨識。提婆曰。此是尊者現佛性體相。以示我等。何以知之。蓋以無相三昧。形如滿月。佛性之義。廓然虛明。言訖輪相即隱。復居本座。而說偈言。身現圓月相。以表諸佛體。說法無其形。用辨非聲色。彼眾聞偈頓悟無生。咸愿出家。以求解脫。祖即為剃髮。命諸聖授具。其國先有外道五千餘眾。作大幻術。眾皆宗仰。祖悉化之。
【現代漢語翻譯】 現代漢語譯本 德至尊（對有極高道德和智慧的人的尊稱）。為何屈尊降臨？ 祖師（指禪宗的傳承者）說：『我不是至尊，是來拜訪賢者的。』 龍樹（Nagarjuna，十四祖龍樹尊者）心中默唸道：『這位老師是否已獲得決定性的明道眼？是否是大聖（指佛陀）的真正繼承者？』 祖師說：『你雖然在心中默語，但我已經用意念知曉。只要決心出家，何必擔心我是否是聖人？』 龍樹聽後感到慚愧並謝罪。祖師立即為他剃度，以及五百龍眾，都授予了具足戒（佛教中的正式出家戒律）。 祖師又告訴他：『現在將如來（Tathagata，佛陀的稱號之一）的大法眼藏（指佛法的精髓）交付給你。仔細聽我的偈語：』 『非隱非顯法，說是真實際。悟此隱顯法，非愚亦非智。』
十四祖龍樹尊者
十四祖龍樹尊者，是西天竺國（古代印度）人。也叫龍勝。最初從摩羅尊者（Mararaksita）那裡得到佛法。後來到了南印度。 那個國家的人，大多相信福業（積累功德的行為）。祖師為他們說法，他們互相說道：『人有福業，是世間第一。只是空談佛性（Buddha-nature，一切眾生皆具的成佛的可能性），誰能看到它呢？』 祖師說：『你們想要見到佛性，首先必須去除我慢（傲慢之心）。』 那些人問：『佛性有大小嗎？』 祖師說：『非大非小，非廣非狹，無福無報，不死不生。』 他們聽了覺得很有道理，都改變了最初的想法。 祖師又在座位上，顯現自在身（一種神通變化），如滿月輪。所有人都只聽到法音（佛法之聲），看不到祖師的相貌。 那些人中有一位長者（富人）的兒子，名叫迦那提婆（Kanadeva）。他對眾人說：『你們認識這個相嗎？』 眾人說：『眼睛沒有看到過，怎麼能辨認出來呢？』 迦那提婆說：『這是尊者顯現佛性（Buddha-nature）的體相，來向我們展示。為什麼我知道呢？因為這是以無相三昧（Samadhi，一種禪定狀態），形狀如滿月。佛性的意義，廓然虛明。』 說完，圓輪的相就消失了，祖師又回到原來的座位上，並說了偈語： 『身現圓月相，以表諸佛體。說法無其形，用辨非聲色。』 那些人聽了偈語，頓時領悟了無生（不生不滅的真理），都願意出家，以求解脫。 祖師就為他們剃髮，命令諸位聖者授予他們具足戒。那個國家先前有外道（佛教以外的宗教）五千多人，會使用大的幻術，眾人都很崇拜他們。祖師全部教化了他們。
【English Translation】 English version Virtuous and Supreme One. Why do you condescend with your divine powers? The Patriarch (referring to the successor of Zen Buddhism) said, 'I am not the Supreme One, but I have come to visit the virtuous.' Nagarjuna (the 14th Patriarch Nagarjuna) silently thought, 'Has this teacher attained the decisive clear eye of understanding? Is he the true successor of the Great Sage (referring to the Buddha)?' The Patriarch said, 'Although you speak in your mind, I already know your thoughts. Just resolve to renounce the world, why worry whether I am a sage or not?' Upon hearing this, Nagarjuna felt remorse and apologized. The Patriarch immediately tonsured him, as well as five hundred dragon followers, and conferred upon them the complete precepts (formal monastic vows in Buddhism). The Patriarch further told him, 'Now I entrust to you the Dharma-eye Treasury (the essence of the Buddha's teachings) of the Tathagata (one of the Buddha's titles). Listen carefully to my verse:' 'Neither hidden nor revealed is the Dharma, it speaks of true reality. Understanding this hidden and revealed Dharma is neither foolish nor wise.'
The Fourteenth Patriarch, Venerable Nagarjuna
The Fourteenth Patriarch, Venerable Nagarjuna, was a native of West India (ancient India). He was also known as Long Sheng. He initially received the Dharma from Venerable Mararaksita. Later, he went to South India. The people of that country mostly believed in meritorious deeds (actions that accumulate merit). The Patriarch preached to them, and they said to each other, 'People with meritorious deeds are the first in the world. But merely talking about Buddha-nature (the potential for enlightenment inherent in all beings), who can see it?' The Patriarch said, 'If you want to see Buddha-nature, you must first remove your arrogance (prideful mind).' Those people asked, 'Is Buddha-nature large or small?' The Patriarch said, 'Neither large nor small, neither wide nor narrow, without fortune or retribution, neither dying nor being born.' Hearing this, they found it reasonable and changed their initial thoughts. The Patriarch then manifested a self-mastery body (a supernatural transformation) on the seat, like a full moon wheel. Everyone only heard the Dharma sound (the sound of the Buddha's teachings) and could not see the Patriarch's appearance. Among those people was the son of an elder (wealthy man), named Kanadeva. He said to the crowd, 'Do you recognize this form?' The crowd said, 'Our eyes have not seen it, how can we recognize it?' Kanadeva said, 'This is the Venerable One manifesting the essence of Buddha-nature to show us. How do I know? Because it is with the Samadhi (a state of meditative concentration) of no-form, shaped like a full moon. The meaning of Buddha-nature is vast and clear.' After speaking, the wheel-like form disappeared, and the Patriarch returned to his original seat and spoke the verse: 'The body manifests the form of a full moon, to represent the essence of all Buddhas. Preaching the Dharma has no form, using it to distinguish what is not sound or color.' Those people, upon hearing the verse, suddenly realized no-birth (the truth of non-arising and non-ceasing), and all wished to renounce the world to seek liberation. The Patriarch then shaved their heads and ordered the saints to confer upon them the complete precepts. In that country, there were previously more than five thousand followers of other religions (religions other than Buddhism) who practiced great illusions, and the people all admired them. The Patriarch converted them all.
令歸三寶。復造大智度論。中論。十二門論。垂之於世。后告上首弟子迦那提婆曰。如來大法眼藏。今當付汝。聽吾偈言。為明隱顯法。方說解脫理。於法心不證。無瞋亦無喜。
十五祖迦那提婆尊者
十五祖迦那提婆尊者。南天竺國人也。姓毗舍羅。初求福業兼樂辯論。后謁龍樹大士。將及門。龍樹知是智人。先遣侍者。以滿缽水。置於座前。尊者睹之。即以一針投之而進。欣然契會。(金粟悟云。迦那提婆。刺腦入膠盆。即今莫有救得者么。若也救得。還我頭來)龍樹即為說法。不起于座。現月輪相。唯聞其聲。不見其形。祖語眾曰。今此瑞者。師現佛性。表說法非聲色也。祖既得法。后至迦毗羅國。彼有長者。曰梵摩凈德。一日園樹生耳如菌。味甚美。唯長者與第二子羅睺羅多。取而食之。取已隨長。盡而復生。自余親屬。皆不能見。祖知其宿因。遂至其家。長者乃問其故。祖曰。汝家昔曾供養一比丘。然此比丘道眼未明。以虛沾信施。故報為木菌。唯汝與子精誠供養。得以享之。余即否矣。又問長者年多少。答曰。七十有九。祖乃說偈曰。入道不通理。復身還信施。汝年八十一。此樹不生耳。長者聞偈已。彌加嘆伏。且曰。弟子衰老。不能事師。愿舍次子隨師出家。祖曰。昔如來記此子。當第二
五百年。為大教主。今之相遇。蓋符宿因。即與剃髮。執侍而付法眼。偈曰。本對傳法人。為說解脫理。於法實無證。無終亦無始。
十六祖羅睺羅多尊者
十六祖羅睺羅多尊者。迦毗羅國人也。行化至室羅筏城。有河名曰金水。其味殊美。中流復現五佛影。祖告眾曰。此河之源凡五百里。有聖者僧伽難提。居於彼處。佛志一千年后。當紹聖位。語已領諸學眾。溯流而上。至彼見僧伽難提。安坐入定。祖與眾伺之。經三七日。方從定起。祖問曰。汝身定邪心定邪。難提曰。身心俱定。祖曰。身心俱定。何有出入。難提曰。雖有出入。不失定相。如金在井。金體常寂。祖曰。若金在井。若金出井。金無動靜。何物出入。難提曰。言金動靜。何物出入。言金出入。金非動靜。祖曰。若金在井。出者何金。若金出井。在者何物。難提曰。金若出井。在者非金。金若在井。出者非物。祖曰。此義不然。難提曰。彼義非著。祖曰。此義當墮。難提曰。彼義不成。祖曰。彼義不成。我義成矣。難提曰。我義雖成。法非我故。祖曰。我義已成。我無我故。難提曰。我無我故。覆成何義。祖曰。我無我故。故成汝義。難提曰。仁者師誰得是無我。祖曰。我師迦那提婆。證是無我。以偈答曰。我已無我故。汝須見我我。汝若
【現代漢語翻譯】 現代漢語譯本 五百年後，出現一位偉大的教主。今天我們相遇，正應驗了宿世的因緣。於是為他剃度，讓他侍奉左右，並將正法眼藏傳授給他。偈語說：『本來就是傳法之人，為他說解脫的道理。對於法來說，實際上沒有證得，沒有終結，也沒有開始。』
第十六祖 羅睺羅多尊者（Rāhulata，含義：羅睺羅多)
第十六祖羅睺羅多尊者（Rāhulata，含義：羅睺羅多），是迦毗羅國（Kapilavastu）人。他游化到室羅筏城（Śrāvastī），那裡有一條河名叫金水河，河水味道非常甘美。河中心還顯現出五佛的影像。尊者告訴眾人說：『這條河的源頭往上游五百里，有一位聖者僧伽難提（Saṃghanandi，含義：僧伽難提）居住在那裡。佛陀預言一千年后，他應當繼承聖位。』說完，帶領眾弟子逆流而上。到達那裡，看見僧伽難提（Saṃghanandi，含義：僧伽難提）安穩地坐著入定。尊者和眾人等候他。經過三個七天，才從禪定中出來。尊者問道：『是你的身體入定呢？還是你的心入定呢？』僧伽難提（Saṃghanandi，含義：僧伽難提）回答說：『身和心都入定了。』尊者說：『身和心都入定了，怎麼會有出入呢？』僧伽難提（Saṃghanandi，含義：僧伽難提）回答說：『雖然有出入，但不失去禪定的狀態。就像金子在井裡，金子的本體始終是寂靜的。』尊者說：『如果金子在井裡，或者金子出了井，金子都沒有動靜，那麼是什麼東西出入呢？』僧伽難提（Saṃghanandi，含義：僧伽難提）回答說：『說金子動靜，是什麼東西出入？說金子出入，金子並非動靜。』尊者說：『如果金子在井裡，出來的是什麼金子？如果金子出了井，在井裡的是什麼東西？』僧伽難提（Saṃghanandi，含義：僧伽難提）回答說：『金子如果出了井，在井裡的就不是金子。金子如果在井裡，出來的就不是東西。』尊者說：『這個道理不對。』僧伽難提（Saṃghanandi，含義：僧伽難提）回答說：『那個道理並非執著。』尊者說：『這個道理應當墮落。』僧伽難提（Saṃghanandi，含義：僧伽難提）回答說：『那個道理不能成立。』尊者說：『那個道理不能成立，我的道理就成立了。』僧伽難提（Saṃghanandi，含義：僧伽難提）回答說：『我的道理即使成立，法也不是我的緣故。』尊者說：『我的道理已經成立，因為我沒有我的緣故。』僧伽難提（Saṃghanandi，含義：僧伽難提）回答說：『我沒有我的緣故，又成立什麼道理呢？』尊者說：『我沒有我的緣故，所以成立你的道理。』僧伽難提（Saṃghanandi，含義：僧伽難提）回答說：『仁者您師從誰而證得這無我之境？』尊者說：『我的老師迦那提婆（Kāṇadeva，含義：迦那提婆）證得了這無我之境。』用偈語回答說：『我已經沒有我了，你必須見到我的我。你如果』
【English Translation】 English version After five hundred years, a great religious leader will appear. Our meeting today fulfills a past destiny. Thereupon, he was tonsured, attended to, and the Eye of the Dharma was transmitted to him. The verse says: 'Originally, he is the one to transmit the Dharma, speaking to him about the principle of liberation. Regarding the Dharma, there is actually no attainment, no end, and no beginning.'
The Sixteenth Patriarch, Venerable Rāhulata (Rāhulata, meaning: Rāhulata)
The Sixteenth Patriarch, Venerable Rāhulata (Rāhulata, meaning: Rāhulata), was a native of Kapilavastu. He traveled and transformed beings until he reached the city of Śrāvastī, where there was a river called Golden Water River, whose water tasted exceptionally sweet. In the middle of the river, the images of five Buddhas appeared. The Venerable One told the assembly, 'Five hundred miles upstream from the source of this river, there dwells a sage named Saṃghanandi (Saṃghanandi, meaning: Saṃghanandi). The Buddha prophesied that after one thousand years, he should inherit the holy position.' Having spoken, he led the assembly of disciples upstream. Upon arriving there, they saw Saṃghanandi (Saṃghanandi, meaning: Saṃghanandi) sitting peacefully in samadhi. The Venerable One and the assembly waited for him. After three weeks, he emerged from samadhi. The Venerable One asked, 'Is it your body that is in samadhi, or is it your mind that is in samadhi?' Saṃghanandi (Saṃghanandi, meaning: Saṃghanandi) replied, 'Both body and mind are in samadhi.' The Venerable One said, 'If both body and mind are in samadhi, how can there be coming and going?' Saṃghanandi (Saṃghanandi, meaning: Saṃghanandi) replied, 'Although there is coming and going, the state of samadhi is not lost. It is like gold in a well; the essence of the gold is always still.' The Venerable One said, 'If the gold is in the well, or if the gold is out of the well, the gold has no movement or stillness, so what is it that comes and goes?' Saṃghanandi (Saṃghanandi, meaning: Saṃghanandi) replied, 'Speaking of the gold's movement and stillness, what is it that comes and goes? Speaking of the gold's coming and going, the gold is neither moving nor still.' The Venerable One said, 'If the gold is in the well, what gold is it that comes out? If the gold is out of the well, what is it that remains in the well?' Saṃghanandi (Saṃghanandi, meaning: Saṃghanandi) replied, 'If the gold comes out of the well, what remains in the well is not gold. If the gold is in the well, what comes out is not a thing.' The Venerable One said, 'This principle is not correct.' Saṃghanandi (Saṃghanandi, meaning: Saṃghanandi) replied, 'That principle is not attached.' The Venerable One said, 'This principle should fall.' Saṃghanandi (Saṃghanandi, meaning: Saṃghanandi) replied, 'That principle cannot be established.' The Venerable One said, 'If that principle cannot be established, then my principle is established.' Saṃghanandi (Saṃghanandi, meaning: Saṃghanandi) replied, 'Even if my principle is established, the Dharma is not mine.' The Venerable One said, 'My principle is already established, because I have no self.' Saṃghanandi (Saṃghanandi, meaning: Saṃghanandi) replied, 'If there is no self, then what principle is established?' The Venerable One said, 'Because I have no self, therefore your principle is established.' Saṃghanandi (Saṃghanandi, meaning: Saṃghanandi) replied, 'From whom did you, the Benevolent One, learn and realize this state of no-self?' The Venerable One said, 'My teacher, Kāṇadeva (Kāṇadeva, meaning: Kāṇadeva), realized this state of no-self.' He replied with a verse: 'I already have no self, you must see my self. If you'
師我故。知我非我我。難提心意豁然。即求度脫。祖曰。汝心自在。非我所繫。於是。祖命僧伽難提。而付法眼。偈曰。於法實無證。不取亦不離。法非有無相。內外云何起。
十七祖僧伽難提尊者
十七祖僧伽難提尊者。室羅筏城寶莊嚴王之子也。生而能言。常贊佛事。七歲即厭世樂。以偈告其父母曰。稽首大慈父。和南骨血母。我今欲出家。幸愿哀愍故。父母固止之。遂終日不食。乃許其在家出家。號僧伽難提。覆命沙門禪利多為之師。積十九載。未嘗退倦。每自念言。身居王宮。胡為出家。一夕天光下矚。見一路坦平。不覺徐行約十里許。至大巖前。有石窟焉。乃燕寂于中。父既失子。即擯禪利多出國。訪尋其子。不知所在。經十年。祖得法受記已。行化至摩提國。忽有涼風襲眾。身心悅適非常。而不知其然。祖曰。此道德之風也。當有聖者出世。嗣續祖燈乎。言訖以神力攝諸大眾。遊歷山谷。食頃至一峰下。謂眾曰。此峰頂有紫雲如蓋。聖人居此矣。即與大眾徘徊久之。見山舍。一童子持圓鑒。直造祖前。祖問。汝幾歲邪。童曰。百歲。祖曰。汝年尚幼。何言百歲。童曰。我不會理。正百歲耳。祖曰。汝善機邪。童曰。佛言。若人生百歲。不會諸佛機。未若生一日而得決了之。祖曰。汝手中者當
【現代漢語翻譯】 現代漢語譯本：老師明白我本來的面目。難提（Sengqie Nanti）的心意豁然開朗，立即請求得到解脫。菩提達摩祖師說：『你的心本來就是自在的，並非我所束縛。』於是，祖師命令僧伽難提（Sengqie Nanti），並將佛法傳授給他，並說偈語：『對於佛法實際上並沒有什麼可以證得的，既不執取也不捨離。佛法並非是有相或無相，內外之別又從何而起呢？』
第十七祖 僧伽難提尊者（Sengqie Nanti）
第十七祖僧伽難提尊者（Sengqie Nanti），是室羅筏城（Śrāvastī）寶莊嚴王（Baozhuangyan Wang）的兒子。他生下來就能說話，經常讚頌佛事。七歲時就厭倦世俗的快樂，用偈語告訴他的父母說：『稽首大慈大悲的父親，問候養育我的母親。我現在想要出家，希望你們能夠慈悲憐憫我。』父母堅決阻止他，他就整天不吃飯，父母才答應他在家出家，法號僧伽難提（Sengqie Nanti）。又命令沙門禪利多（Chanliduō）做他的老師。十九年來，他從未退縮懈怠。他常常自己想：身居王宮，為何要出家呢？一天晚上，天光照耀下來，他看到一條道路平坦開闊，不知不覺地走了大約十里路，到了一座大巖石前，那裡有一個石窟，他就隱居在其中。他的父親失去了兒子，就驅逐禪利多（Chanliduō）出國，尋找他的兒子，但不知道他在哪裡。十年後，祖師菩提達摩（Bodhidharma）得法並接受授記后，前往摩提國（Motiguo）弘法。忽然有一陣涼風吹來，眾人身心感到非常愉悅舒適，但不知道為什麼會這樣。祖師說：『這是道德之風啊，應當有聖人出世，來繼承祖師的燈火吧。』說完，就用神通力帶領大眾，遊歷山谷。過了一會兒，來到一座山峰下，對眾人說：『這座山峰頂上有紫色的雲彩像傘蓋一樣，聖人就住在這裡。』於是和大眾徘徊了很久，看到一間山舍，一個童子拿著圓鏡，直接走到祖師面前。祖師問：『你幾歲了？』童子說：『一百歲。』祖師說：『你年紀還小，為什麼說一百歲？』童子說：『我不會理會，正好一百歲。』祖師說：『你擅長機鋒嗎？』童子說：『佛說，如果人活到一百歲，卻不能領會諸佛的機鋒，還不如只活一天卻能徹底明白。』祖師說：『你手中的是什麼？』
【English Translation】 English version: The master understood my original face. Nanti's (Sengqie Nanti) mind suddenly opened, and he immediately requested to be liberated. The Patriarch Bodhidharma said, 'Your mind is inherently free and not bound by me.' Thereupon, the Patriarch ordered Sengqie Nanti and transmitted the Dharma to him, saying in a verse: 'In reality, there is nothing to be attained in the Dharma; neither grasping nor abandoning. The Dharma is neither existent nor non-existent; how can the distinction of inside and outside arise?'
The Seventeenth Patriarch, Venerable Sengqie Nanti
The Seventeenth Patriarch, Venerable Sengqie Nanti, was the son of King Baozhuangyan (Baozhuangyan Wang) of Śrāvastī. He was born able to speak and often praised the deeds of the Buddha. At the age of seven, he became weary of worldly pleasures and told his parents in a verse: 'I bow my head to my compassionate father, and greet my nurturing mother. I now wish to leave home; I hope you will have compassion on me.' His parents firmly stopped him, so he refused to eat all day. Only then did his parents agree to let him leave home while staying at home, and he was given the Dharma name Sengqie Nanti. They also ordered the Shramana Chanliduō to be his teacher. For nineteen years, he never retreated or became weary. He often thought to himself: 'Living in the royal palace, why did I leave home?' One night, heavenly light shone down, and he saw a road that was flat and wide. Unknowingly, he walked about ten li (Chinese mile), until he reached a large rock, in front of which was a stone cave. He then lived in seclusion within it. His father, having lost his son, banished Chanliduō from the country and searched for his son, but did not know where he was. Ten years later, after the Patriarch Bodhidharma attained the Dharma and received the prediction, he went to Motiguo to propagate the Dharma. Suddenly, a cool breeze blew, and everyone felt extremely pleasant and comfortable in body and mind, but they did not know why. The Patriarch said, 'This is the wind of morality; there should be a sage appearing in the world to continue the lamp of the Patriarchs.' After saying this, he used his spiritual power to lead the assembly to travel through the mountains and valleys. After a while, they arrived at the foot of a mountain peak and said to the assembly, 'There is a purple cloud like a canopy on the top of this mountain peak; the sage lives here.' So he and the assembly lingered for a long time and saw a mountain hut. A boy holding a round mirror walked directly to the Patriarch. The Patriarch asked, 'How old are you?' The boy said, 'One hundred years old.' The Patriarch said, 'You are still young, why do you say one hundred years old?' The boy said, 'I do not understand reasoning; it is exactly one hundred years.' The Patriarch said, 'Are you good at quick wit?' The boy said, 'The Buddha said, if a person lives to be one hundred years old but cannot understand the quick wit of the Buddhas, it is better to live only one day and be able to understand it thoroughly.' The Patriarch said, 'What is that in your hand?'
何所表。童曰。諸佛大圓鑒。內外無瑕翳。兩人同得見。心眼皆相似。彼父母聞子語。即舍令出家。祖𢹂至本處。授具戒訖。名伽耶舍多。他時聞風吹殿鈴聲。祖問曰。鈴鳴邪風鳴邪。舍多曰。非風鈴鳴。我心鳴耳。祖曰。心復誰乎。舍多曰。俱寂靜故。祖曰。善哉善哉。繼吾道者非子而誰。即付法眼。偈曰。心地本無生。因地從緣起。緣種不相妨。華果亦復爾。
十八祖伽耶舍多尊者
十八祖伽耶舍多尊者。摩提國人也。母夢大神持鑒。因而有娠。凡七日而誕。肌體瑩如琉璃。未嘗洗沐。自然香潔。幼好閑靜。語非常童。持鑒出遊。遇難提尊者得度。后領徒至大月氏國。見一婆羅門舍有異氣。祖將入彼舍。舍主鳩摩羅多問曰。是何徒眾。祖曰。是佛弟子。彼聞佛號。心神竦然。即時閉戶。祖良久扣其門。羅多曰。此舍無人。祖曰。答無者誰。羅多聞語。知是異人。遽開關延接。祖曰。昔世尊記曰。吾滅后一千年。有大士出現于月氏國。紹隆玄化。今汝值吾。應斯嘉運。於是鳩摩羅多。發宿命智。投誠出家。授具訖付法。偈曰。有種有心地。因緣能發萌。于緣不相礙。當生生不生。
十九祖鳩摩羅多尊者
十九祖鳩摩羅多尊者。大月氏國。婆羅門之子也。昔為自在天人。(欲界第六天)見菩
【現代漢語翻譯】 現代漢語譯本： 『何所表？』童子說：『諸佛的大圓鏡智，內外沒有瑕疵。兩人都能看見，心眼都相似。』他的父母聽了兒子的話，就捨棄他讓他出家。難提尊者帶他到本處，授了具足戒后，給他取名叫伽耶舍多（Kayasata）。 後來，伽耶舍多聽到風吹殿鈴的聲音，難提尊者問：『是鈴在鳴叫呢？還是風在鳴叫呢？』伽耶舍多說：『不是風在鳴叫，也不是鈴在鳴叫，是我的心在鳴叫。』難提尊者問：『心又是誰呢？』伽耶舍多說：『都是寂靜的緣故。』難提尊者說：『好啊！好啊！繼承我的道的人，不是你又是誰呢？』於是將法眼傳授給他，並說了偈語：『心地本來沒有生，因地從因緣而起。因緣種子互不相妨礙，花和果也是這樣。』
第十八祖 伽耶舍多尊者
第十八祖伽耶舍多尊者，是摩提國人。他的母親夢見大神拿著鏡子，因此懷孕。七天就生下了他，肌膚像琉璃一樣晶瑩剔透，從不洗浴，自然香潔。他從小就喜歡安靜，說的話不像一般的兒童。他拿著鏡子出遊，遇到了難提尊者，得到了度化。後來帶領徒弟到大月氏國，看見一個婆羅門家有奇異的氣象。伽耶舍多尊者將要進入那家，舍主鳩摩羅多（Kumarata）問：『這是什麼徒眾？』伽耶舍多尊者說：『是佛的弟子。』鳩摩羅多聽到佛的名號，心神肅然，立刻關上門。伽耶舍多尊者過了很久才敲門，鳩摩羅多說：『這屋裡沒有人。』伽耶舍多尊者說：『回答沒有的人是誰？』鳩摩羅多聽了這話，知道是異人，趕緊打開門迎接。伽耶舍多尊者說：『過去世尊曾經預言說：我滅度后一千年（公元后），有大士出現在月氏國，繼承和發揚玄妙的教化。現在你遇到了我，應該應驗這個美好的機遇。』於是鳩摩羅多，發起了宿命的智慧，真心誠意地出家。授了具足戒后，傳授了佛法，並說了偈語：『有種子，有心地，因緣能夠發芽。在因緣上互不相礙，應當生的時候生，不應當生的時候不生。』
第十九祖 鳩摩羅多尊者
第十九祖鳩摩羅多尊者，是大月氏國婆羅門之子。過去是自在天人（欲界第六天），看見菩
【English Translation】 English version: 『What does it represent?』 The boy said, 『The great perfect mirror wisdom of all Buddhas is without blemish inside and out. Both can see it, and their minds and eyes are similar.』 When his parents heard their son's words, they relinquished him to become a monk. Nandhi took him to his place, gave him the complete precepts, and named him Kayasata (伽耶舍多). Later, Kayasata heard the sound of the wind blowing the temple bell. Nandhi asked, 『Is the bell ringing? Or is the wind ringing?』 Kayasata said, 『It is neither the wind nor the bell ringing, but my mind ringing.』 Nandhi asked, 『Who is the mind then?』 Kayasata said, 『It is all because of stillness.』 Nandhi said, 『Good! Good! Who else but you will inherit my path?』 Then he transmitted the Dharma eye to him and said the verse: 『The mind-ground is originally without birth, arising from conditions on the causal ground. The seeds of conditions do not obstruct each other, and so are the flowers and fruits.』
The Eighteenth Patriarch Kayasata
The Eighteenth Patriarch Kayasata was a native of Modi. His mother dreamed of a great deity holding a mirror, and thus she became pregnant. She gave birth to him in seven days, his skin as clear as crystal, never needing to be washed, naturally fragrant and pure. From a young age, he loved quietude, and his words were unlike those of ordinary children. He went out for a walk holding a mirror and encountered Nandhi, who led him to enlightenment. Later, he led his disciples to the Great Yuezhi country and saw a Brahmin's house with unusual energy. Kayasata was about to enter the house when the householder Kumarata (鳩摩羅多) asked, 『What kind of group is this?』 Kayasata said, 『They are disciples of the Buddha.』 Upon hearing the name of the Buddha, Kumarata's mind and spirit were awed, and he immediately closed the door. After a long time, Kayasata knocked on the door, and Kumarata said, 『There is no one in this house.』 Kayasata said, 『Who is the one who answers that there is no one?』 Hearing these words, Kumarata knew that he was an extraordinary person and quickly opened the door to welcome him. Kayasata said, 『In the past, the World Honored One prophesied: One thousand years (A.D.) after my extinction, a great being will appear in the Yuezhi country to continue and promote the profound teachings. Now that you have met me, you should fulfill this auspicious opportunity.』 Thereupon, Kumarata awakened his wisdom from past lives and sincerely became a monk. After receiving the complete precepts, he transmitted the Dharma and said the verse: 『There is seed, there is mind-ground, conditions can sprout. In conditions, they do not obstruct each other; when it should be born, it is born; when it should not be born, it is not born.』
The Nineteenth Patriarch Kumarata
The Nineteenth Patriarch Kumarata was the son of a Brahmin in the Great Yuezhi country. In the past, he was a Deva of the Heaven of Comfort and Self-Mastery (the sixth heaven of the Desire Realm), and saw the Bodhi
薩瓔珞。忽起愛心。墮生忉利。(欲界第二天)聞憍尸迦說般若波羅蜜多。以法勝故。升于梵天。(色界)以根利故。善說法要。諸天尊為導師。以繼祖時至。遂降月氏。后至中天竺國。有大士名阇夜多。問曰。我家父母。素信三寶。而常縈疾瘵。凡所營作。皆不如意。而我鄰家久為旃陀羅行。而身常勇健。所作和合。彼何幸而我何辜。祖曰。何足疑乎。且善惡之報。有三時焉。凡人但見仁夭暴壽。逆吉義兇。便謂亡因果虛罪福。殊不知影響相隨。毫釐靡忒。縱經百千萬劫。亦不磨滅。時阇夜多。聞是語已。頓釋所疑。祖曰。汝雖已信三業。而未明業從惑生。惑因識有。識依不覺。不覺依心。心本清凈。無生滅。無造作。無報應。無勝負。寂寂然。靈靈然。汝若入此法門。可與諸佛同矣。一切善惡。有為無為。皆如夢幻。阇夜多承言領旨。即發宿慧。懇求出家。既受具。乃付法眼。偈曰。性上本無生。為對求人說。於法既無得。何懷決不決。
二十祖阇夜多尊者
二十祖阇夜多尊者。北天竺國人也。智慧淵沖。化導無量。后至羅閱城。敷揚頓教。彼有學眾。唯尚辯論。為之首者。名婆修盤頭。(此云遍行)常一食不臥。六時禮佛。清凈無慾。為眾所歸。祖將欲度之。先問彼眾曰。此遍行頭陀。能修梵行。
【現代漢語翻譯】 現代漢語譯本： 薩瓔珞（人名）。忽然生起愛戀之心，轉生到忉利天（欲界第二天）。聽聞憍尸迦（帝釋天）宣說般若波羅蜜多。因為佛法的殊勝，升到梵天（色界天）。因為根器銳利，善於說法要。諸天尊奉他為導師。因為繼承祖位的時機已到，於是降生到月氏國（古代中亞地區）。後來到了中天竺國（古代印度中部地區）。有一位大士名叫阇夜多（人名），問道：『我的父母，一向信奉三寶，卻經常被疾病纏身，凡是所經營的事情，都不如意。而我的鄰居長期從事旃陀羅（古印度社會最下等的種姓）的行業，卻身體常常勇健，所做的事情都很順利。他們有什麼幸運之處，而我有什麼罪過呢？』 祖師說：『這有什麼可懷疑的呢？善惡的報應，有三種時機。一般人只看到仁慈的人夭折，暴虐的人長壽，違背正義的人吉祥，符合道義的人兇險，就認為沒有因果報應，罪福是虛假的。卻不知道善惡的報應就像影子跟隨形體，絲毫不會差錯。即使經過百千萬劫，也不會磨滅。』當時阇夜多，聽了這些話后，頓時消除了疑惑。 祖師說：『你雖然已經相信身、口、意三業，卻還不明白業從迷惑產生，迷惑因識而有，識依賴於不覺，不覺依賴於心。心本來是清凈的，沒有生滅，沒有造作，沒有報應，沒有勝負，寂靜而靈明。你如果進入這個法門，就可以與諸佛相同了。一切善惡，有為無為，都如夢幻。』阇夜多聽從教誨，領悟了旨意，立即生髮了宿世的智慧，懇求出家。受了具足戒后，祖師便傳授了法眼。偈語說：『自性上本來沒有生，爲了應對求法的人而說。對於法既然沒有得到，又何必懷有決定或不決定的想法呢？』
第二十祖阇夜多尊者
第二十祖阇夜多尊者，是北天竺國（古代印度北部地區）人。智慧深邃，教化引導了無量眾生。後來到了羅閱城（王舍城），宣揚頓悟的教法。那裡有一群學眾，只崇尚辯論。為首的人，名叫婆修盤頭（Vasubandhu）（翻譯為遍行），常常一天只吃一頓飯，不睡覺，六時禮佛，清凈無慾，被大眾所歸服。祖師將要度化他，先問那些學眾說：『這位遍行頭陀，能夠修行梵行，』
【English Translation】 English version: Sākyaraksha (name). Suddenly arose a feeling of love, and was reborn in Trayastrimsa Heaven (the second heaven of the desire realm). He heard Kausika (Indra) expounding the Prajna Paramita. Because of the excellence of the Dharma, he ascended to the Brahma Heaven (the form realm heaven). Because of his sharp faculties, he was good at expounding the essentials of the Dharma. The devas revered him as their teacher. Because the time to succeed the ancestral position had arrived, he descended to the Yuezhi (ancient Central Asia). Later, he arrived in Central India. There was a great being named Jayata (name), who asked: 'My parents have always believed in the Three Jewels, but they are constantly plagued by illness, and everything they do is unsuccessful. But my neighbor has long been engaged in the Chandala (the lowest caste in ancient Indian society) profession, yet his body is always strong and healthy, and everything he does is harmonious. What good fortune do they have, and what sin have I committed?' The Patriarch said: 'What is there to doubt? The retribution of good and evil has three times. Ordinary people only see the benevolent dying young and the violent living long, the inauspicious being auspicious and the auspicious being inauspicious, and then they say that there is no cause and effect, and that sin and merit are false. They do not know that the retribution of good and evil is like a shadow following the body, without the slightest error. Even after hundreds of millions of kalpas, it will not be erased.' At that time, Jayata, after hearing these words, immediately dispelled his doubts. The Patriarch said: 'Although you already believe in the three karmas of body, speech, and mind, you do not yet understand that karma arises from delusion, delusion arises from consciousness, consciousness relies on non-awareness, and non-awareness relies on the mind. The mind is originally pure, without birth and death, without creation, without retribution, without victory or defeat, silent and luminous. If you enter this Dharma gate, you can be the same as all Buddhas. All good and evil, conditioned and unconditioned, are like dreams and illusions.' Jayata obeyed the teachings, understood the meaning, and immediately developed his wisdom from past lives, earnestly requesting to leave home. After receiving the full precepts, the Patriarch then transmitted the Dharma Eye. The verse says: 'Originally there is no birth in the nature, it is said to respond to those who seek the Dharma. Since there is no attainment in the Dharma, why hold on to the idea of deciding or not deciding?'
The Twentieth Patriarch, Venerable Jayata
The Twentieth Patriarch, Venerable Jayata, was a native of North India. His wisdom was profound, and he taught and guided countless beings. Later, he arrived in Rajagriha (Wangshe City), propagating the sudden enlightenment teachings. There was a group of students there who only admired debate. The leader was named Vasubandhu (meaning 'pervading practice'), who often ate only one meal a day, did not sleep, prostrated to the Buddha six times a day, was pure and without desire, and was revered by the masses. The Patriarch was about to convert him, and first asked those students: 'This pervading practice ascetic is able to cultivate pure conduct,'
可得佛道乎。眾曰。我師精進。何故不可。祖曰。汝師與道遠矣。設苦行歷于塵劫。皆虛妄之本也。眾曰。尊者蘊何德行。而譏我師。祖曰。我不求道。亦不顛倒。我不禮佛。亦不輕慢。我不長坐。亦不懈怠。我不一食。亦不雜食。我不知足。亦不貪慾。心無所希。名之曰道。時遍行聞已。發無漏智。歡喜讚歎。祖又語彼眾曰。會吾語否。吾所以然者。為其求道心切夫弦急即斷。故吾不讚。令其住安樂地。入諸佛智。復告遍行曰。吾適對眾抑挫。仁者得無惱於衷乎。遍行曰。我憶念七劫前。生常安樂國。師與智者月凈。記我。非久當證斯陀含果。時有大光明菩薩出世。我以老故。䇿杖禮謁。師叱我曰。重子輕父。一何鄙哉。時我自謂無過。請師示之。師曰。汝禮大光明菩薩。以杖倚壁畫佛面。以此過慢。遂失二果。我責躬悔過以來。聞諸惡言。如風如響。況今獲飲無上甘露。而反生熱惱邪。惟愿大慈以妙道垂誨。祖曰。汝久植眾德。當繼吾宗。聽吾偈曰。言下合無生。同於法界性。若能如是解。通達事理竟。
二十一祖婆修盤頭尊者
二十一祖婆修盤頭尊者。羅閱城人也。姓毗舍佉。父光蓋。母嚴一。家富而無子。父母禱于佛塔。而求嗣焉。一夕母夢吞明暗二珠。覺而有孕。經七日。有一羅漢。名賢眾。
【現代漢語翻譯】 現代漢語譯本 『可以獲得佛道嗎？』眾人說：『我們的老師精進修行，為什麼不能獲得？』 祖師說：『你們的老師離道遠了。即使苦行經歷無數劫，都是虛妄的根本。』 眾人說：『尊者您有什麼德行，竟敢譏諷我們的老師？』 祖師說：『我不求道，也不顛倒；我不禮佛，也不輕慢；我不久坐，也不懈怠；我不一日一食，也不雜亂飲食；我不知足，也不貪慾。心中無所希求，這就叫做道。』當時遍行聽到這些話后，領悟了無漏智慧，歡喜讚歎。 祖師又對那些人說：『明白我的意思了嗎？我之所以那樣做，是因為他求道的心太急切了，琴絃太緊就容易斷。所以我沒有讚揚他，而是讓他安住在安樂之地，進入諸佛的智慧。』 又告訴遍行說：『我剛才當著大家的面抑制挫折他，你心中不會惱怒吧？』 遍行說：『我回憶起七劫前，出生在常安樂國，老師智者月凈（指老師的名字）預言我，不久將證得斯陀含果（二果阿羅漢）。當時有大光明菩薩出世，我因為年老，拄著枴杖去禮拜他。老師呵斥我說：『重視兒子輕視父親，多麼卑鄙啊！』當時我自認為沒有過錯，請老師指教。 老師說：『你禮拜大光明菩薩，用枴杖倚靠在畫有佛像的墻壁上，因為這個過慢之心，於是失去了二果。』我責備自己，懺悔過錯以來，聽到各種惡言，都像風聲一樣，像迴響一樣。何況現在獲得了無上的甘露，反而會生起熱惱嗎？只希望大慈悲者用妙道來教誨。』 祖師說：『你長久以來種植了眾多功德，應當繼承我的宗派。聽我的偈語：言下領會無生，等同於法界的本性。如果能夠這樣理解，就能通達事和理的究竟。』
二十一祖 婆修盤頭尊者
二十一祖婆修盤頭尊者，是羅閱城人。姓毗舍佉，父親叫光蓋，母親叫嚴一。家境富裕卻沒有兒子。父母向佛塔祈禱，求得子嗣。一天晚上，母親夢見吞下明暗兩顆珠子，醒來后就懷孕了。經過七天，有一位羅漢，名叫賢眾（指羅漢的名字）。
【English Translation】 English version 『Can one attain the Buddha-way?』 The assembly said, 『Our teacher is diligent in practice, why can't he attain it?』 The Patriarch said, 『Your teacher is far from the Way. Even if he endures countless kalpas of ascetic practices, they are all based on illusion.』 The assembly said, 『What virtues does Venerable possess that you dare to criticize our teacher?』 The Patriarch said, 『I do not seek the Way, nor am I confused; I do not worship the Buddha, nor do I slight him; I do not sit for long periods, nor am I lazy; I do not eat only once a day, nor do I eat mixed foods; I am not content, nor am I greedy. My mind has no desires, and this is called the Way.』 At that time, the Parivrājaka (wandering ascetic) heard this and awakened to the wisdom free from outflows, rejoicing and praising. The Patriarch then said to the assembly, 『Do you understand my meaning? The reason I did that was because his mind was too eager in seeking the Way. A string that is too tight will break. Therefore, I did not praise him, but rather let him dwell in a place of peace and joy, and enter the wisdom of all Buddhas.』 He then said to the Parivrājaka, 『I just suppressed and frustrated him in front of everyone. Are you not annoyed in your heart?』 The Parivrājaka said, 『I recall seven kalpas ago, I was born in the Land of Constant Joy. My teacher, the wise Yuejing (智者月凈, name of the teacher), predicted that I would soon attain the state of Sakṛdāgāmin (斯陀含果, once-returner). At that time, the Bodhisattva Great Light (大光明菩薩) appeared in the world. Because I was old, I leaned on my staff to pay homage to him. My teacher scolded me, saying, 『You value your son and despise your father, how despicable!』 At that time, I thought I had done nothing wrong and asked my teacher to instruct me. My teacher said, 『You paid homage to the Bodhisattva Great Light and leaned your staff against the wall where the Buddha's face was painted. Because of this arrogance, you lost the second fruit.』 Since I blamed myself and repented, hearing all kinds of evil words is like the wind, like an echo. How could I, having now obtained the unsurpassed nectar, feel annoyed? I only hope that the Great Compassionate One will teach me with the wonderful Way.』 The Patriarch said, 『You have long planted many virtues and should inherit my lineage. Listen to my verse: Upon hearing, realize no-birth, identical to the nature of the Dharma-realm. If you can understand in this way, you will thoroughly comprehend the ultimate of phenomena and principle.』
The Twenty-first Patriarch, Venerable Vasubandhu
The Twenty-first Patriarch, Venerable Vasubandhu, was a native of Rājagṛha (羅閱城). His surname was Viśākha (毗舍佉), his father was Guanggai (光蓋), and his mother was Yanyi (嚴一). His family was wealthy but had no son. His parents prayed at the Buddha's stupa for a successor. One night, his mother dreamed of swallowing two bright and dark pearls. When she woke up, she was pregnant. After seven days, there was an Arhat named Xianzong (賢眾, name of the Arhat).
至其家。光蓋設禮。賢眾端坐受之。嚴一出拜。賢眾避席曰。回禮法身大士。光蓋罔測其由。遂取一寶珠跪獻。賢眾即受之。殊無遜謝。光蓋不能忍。問曰。我是丈夫。致禮不顧。我妻何德。尊者避之。賢眾曰。我受禮納珠。貴福汝耳。汝婦懷聖子。生當爲世燈慧日。故吾避之。賢眾又曰。汝婦當生二子。一名婆修盤頭。則吾所尊者也。二名芻尼。(此云野鵲子)昔如來在雪山修道。芻尼巢于頂上。佛既成道。芻尼受報。為那提國王。佛記云。汝至第二五百年。生羅閱城毗舍佉家。與聖同胞。今無爽矣。后一月果產二子。尊者婆修盤頭。年至十五。禮光度羅漢出家。感毗婆訶菩薩。與之授戒。行化至那提國。彼王名常自在。有二子。一名摩訶羅。次名摩拏羅。王問祖曰。羅閱城土風。與此何異。祖曰。彼土曾三佛出世。今王國有二師化導。王曰。二師者誰。祖曰。佛記。第二五百年。有二神力大士。出家繼聖。即王之次子摩拏羅。是其一也。吾雖德薄。敢當其一。王曰。誠如尊者所言。當舍此子作沙門。祖曰。善哉大王。能遵佛旨。即與授具付法。偈曰。泡幻同無礙。如何不了悟。達法在其中。非今亦非古。
二十二祖摩拏羅尊者
二十二祖摩拏羅尊者。那提國常自在王之子也。年三十。遇婆修祖師出家
【現代漢語翻譯】 現代漢語譯本 到了光蓋的家。光蓋擺設禮儀迎接他們。賢眾端坐接受。嚴一出來拜見，賢眾避開座位說：『這是回禮給法身大士。』光蓋不明白其中的緣由，於是取出一顆寶珠跪著獻上。賢眾就接受了，一點也沒有謙讓。光蓋忍不住，問道：『我是丈夫，向您致禮您不接受。我的妻子有什麼德行，尊者您要避開她？』賢眾說：『我接受你的禮，收下你的寶珠，是爲了給你帶來福報。你的妻子懷著聖子，出生后應當成為世間的明燈和智慧的太陽，所以我才避開她。』賢眾又說：『你的妻子應當生兩個兒子，一個名叫婆修盤頭（Vasubandhu），我所尊敬的就是他。另一個名叫芻尼（Cunni）（這裡的意思是野鵲子）。過去如來在雪山修行的時候，芻尼在佛的頭頂上築巢。佛陀成道之後，芻尼得到報應，成爲了那提國的國王。佛陀曾經預言說，你到第二個五百年的時候，會出生在羅閱城毗舍佉家，與聖人同胞，現在果然應驗了。』後來一個月後果然生了兩個兒子。尊者婆修盤頭，到了十五歲，拜光度羅漢出家，感應到毗婆訶菩薩（Vibhava），為他授戒。他行化到了那提國，那提國的國王名叫常自在。常自在王有兩個兒子，一個名叫摩訶羅（Mahala），另一個名叫摩拏羅（Manura）。國王問婆修盤頭祖師說：『羅閱城（Rajagriha）的風土人情，和這裡有什麼不同？』祖師說：『那個地方曾經有三佛出世，現在大王的國家有兩位大師教化。』國王說：『兩位大師是誰？』祖師說：『佛陀曾經預言，第二個五百年，有兩位具有神通力的大士，出家繼承聖人的事業，就是大王的第二個兒子摩拏羅，是其中一位。我雖然德行淺薄，也敢當其中一位。』國王說：『如果像尊者您所說的那樣，我應當捨棄這個兒子讓他做沙門。』祖師說：『善哉大王，能夠遵從佛的旨意。』於是為摩拏羅剃度授戒，並將佛法傳給他。傳法偈說：『泡影幻化一樣沒有阻礙，為什麼不能明瞭覺悟？通達佛法就在其中，不是現在也不是過去。』 第二十二祖摩拏羅尊者 第二十二祖摩拏羅尊者，是那提國常自在王的兒子。三十歲的時候，遇到婆修盤頭祖師出家。
【English Translation】 English version He arrived at Guangai's home. Guangai prepared a grand reception. The worthy assembly sat upright to receive it. Yan Yi came out to pay respects, and the worthy assembly avoided the seats, saying, 'This is returning the respect to the Dharmakaya (Dharmakaya) Bodhisattva.' Guangai was unable to fathom the reason. Thereupon, he took out a precious pearl and knelt to offer it. The worthy assembly immediately accepted it, without any humility or refusal. Guangai could not bear it and asked, 'I am a husband, and you disregard my respect. What virtue does my wife possess that you, venerable ones, avoid her?' The worthy assembly said, 'My accepting your respect and receiving your pearl is to bring you blessings. Your wife is pregnant with a holy child, who, when born, shall be a lamp and sun of wisdom for the world. Therefore, I avoid her.' The worthy assembly further said, 'Your wife shall bear two sons. One shall be named Vasubandhu (Vasubandhu), whom I respect. The other shall be named Cunni (Cunni) (meaning 'field magpie'). In the past, when the Tathagata (Tathagata) was cultivating the Way on Snow Mountain, a Cunni nested on his head. After the Buddha (Buddha) attained enlightenment, the Cunni received retribution and became the king of Natika. The Buddha prophesied, saying, 'In the second five hundred years, you shall be born into the family of Visakha (Visakha) in Rajagriha (Rajagriha), as a sibling of a sage. Now it has come to pass.' Later, within a month, she indeed gave birth to two sons. The venerable Vasubandhu, at the age of fifteen, paid respects to the Arhat (Arhat) Guangdu and renounced the household life. He was inspired by the Bodhisattva Vibhava (Vibhava), who ordained him. He traveled and transformed until he reached the kingdom of Natika. The king of Natika was named Chang Zizai. He had two sons, one named Mahala (Mahala), and the other named Manura (Manura). The king asked the Patriarch (Patriarch), 'How do the customs of Rajagriha differ from those here?' The Patriarch said, 'In that land, three Buddhas have appeared in the world. Now, in your kingdom, there are two teachers who guide and transform.' The king asked, 'Who are the two teachers?' The Patriarch said, 'The Buddha prophesied that in the second five hundred years, two great beings with supernatural powers would renounce the household life and continue the work of the sages. Your second son, Manura, is one of them. Although my virtue is meager, I dare to be one of them.' The king said, 'If it is as you say, venerable one, I shall relinquish this son to become a Shramana (Shramana).' The Patriarch said, 'Excellent, great king, that you can follow the Buddha's will.' Thereupon, he ordained Manura and transmitted the Dharma to him. The verse of transmission says: 'Bubbles and illusions are equally unobstructed, why not understand and awaken? Attaining the Dharma is within, neither now nor ancient.' The Twenty-Second Patriarch, Venerable Manura The Twenty-Second Patriarch, Venerable Manura, was the son of King Chang Zizai of Natika. At the age of thirty, he encountered the Patriarch Vasubandhu and renounced the household life.
。傳法。至西印度。彼國王。名得度。即瞿曇種族。歸向佛乘。勤行精進。一日於行道處。現一小塔。欲取供養。眾莫能舉。王即大會梵行禪觀咒術等三眾。欲問所疑。時祖亦赴此會。是三眾皆莫能辨。祖即為王廣說塔之所因。今之出現。王福力之所致也。王聞是說。乃曰。至聖難逢。世樂非久。即傳位太子。投祖出家。七日而證四果。祖深加慰誨曰。汝居此國。善自度人。今異域有大法器。吾當往化。得度曰。師應跡十方。動念當至。寧勞往邪。祖曰然。於是焚香。遙語月氏國鶴勒那比丘曰。汝在彼國。教導鶴眾。道果將證。宜自知之。時鶴勒那。為彼國王寶印。說修多羅偈。忽睹異香成穗。王曰。是何祥也。勒那曰。此是西印土傳佛心印祖師摩拏羅將至。先降信香耳。王曰。此師神力何如。勒那曰。此師遠承佛記。當於此土廣宣玄化。時王與鶴勒那。俱遙作禮。祖知已即辭得度比丘。往月氏國。受王與鶴勒那供養。后鶴勒那問祖曰。我止林間。已經九白。(印度以一年為一白)有弟子龍子者。幼而聰慧。我於三世推窮。莫知其本。祖曰。此子于第五劫中。生妙喜國婆羅門家。曾以旃檀。施於佛宇。作槌撞鐘。受報聰敏。為眾欽仰。又問。我有何緣而感鶴眾。祖曰。汝第四劫中。嘗為比丘。當赴會龍宮。汝諸弟子咸
【現代漢語翻譯】 現代漢語譯本：傳法到了西印度。那裡的國王名叫得度（國王名），是瞿曇（釋迦牟尼佛的姓）的種族。他歸向佛乘，勤奮修行。一天，在行道的地方，出現了一座小塔。他想取來供養，但眾人無法舉起。國王於是召集了梵行（清凈的修行）、禪觀（禪定觀想）、咒術等三種人，想詢問心中的疑惑。當時，祖師也來到了這個集會。這三種人都無法辨別。祖師就為國王詳細地講述了塔的來由，以及現在出現的原因，是國王的福力所致。國王聽了這些話，就說：『至聖之人難以遇到，世間的快樂不是長久的。』於是將王位傳給太子，跟隨祖師出家。七天後就證得了四果（聲聞乘的最高果位）。祖師深深地慰勉教誨他說：『你居住在這個國家，好好地度化眾人。現在異域有大法器（指堪能弘揚佛法的人），我應當前去教化。』得度說：『師父應跡十方，動念之間就能到達，何必勞煩親自前往呢？』祖師說：『是的。』於是焚香，遙對月氏國（古代中亞地區）的鶴勒那（比丘名）比丘說：『你在那個國家，教導鶴眾（指鶴勒那比丘的弟子們），道果將要證得，應該自己知道。』當時，鶴勒那正在為月氏國的國王寶印（國王名）宣講修多羅偈（佛經中的偈頌），忽然看到奇異的香氣凝聚成穗狀。國王說：『這是什麼祥瑞之兆？』鶴勒那說：『這是西印度傳佛心印的祖師摩拏羅（祖師名）將要來到，先降下信香罷了。』國王說：『這位師父的神力如何？』鶴勒那說：『這位師父遠遠地承蒙佛的授記，應當在這個地方廣泛地宣揚玄妙的教化。』當時，國王和鶴勒那一起遙向摩拏羅祖師作禮。祖師知道后，就辭別得度比丘，前往月氏國，接受國王和鶴勒那的供養。後來，鶴勒那問祖師說：『我住在林間，已經九白（印度以一年為一白，即九年）了，有個弟子名叫龍子（弟子名），從小就聰明。我用三世（過去、現在、未來）來推究，也不知道他的來歷。』祖師說：『這個孩子在第五劫中，出生在妙喜國（佛國名）的婆羅門（印度種姓）家庭。曾經用旃檀（一種香木）佈施給佛寺，作為撞鐘的槌，因此受到聰敏的果報，被眾人欽佩仰慕。』又問：『我有什麼因緣而感得鶴眾呢？』祖師說：『你在第四劫中，曾經作為比丘，應當前往龍宮赴會，你的各位弟子都 English version: The Dharma was transmitted to West India. The king there was named De Du (King's name), and he was of the Gautama (Buddha Shakyamuni's surname) lineage. He turned towards the Buddha Vehicle and diligently practiced. One day, in a place for walking meditation, a small stupa appeared. He wanted to take it for offering, but no one could lift it. The king then convened three groups: those practicing Brahma-conduct (pure practice), those engaged in meditation and contemplation, and those practicing mantras, wanting to ask about his doubts. At that time, the Patriarch also attended this gathering. None of the three groups could discern the matter. The Patriarch then extensively explained to the king the origin of the stupa and its appearance, which was due to the king's merit. Upon hearing these words, the king said, 'It is difficult to encounter a supremely holy person, and worldly pleasures are not lasting.' He then abdicated the throne to the crown prince and left home with the Patriarch. After seven days, he attained the Four Fruits (the highest attainment in the Hearer Vehicle). The Patriarch deeply comforted and instructed him, saying, 'You reside in this country and diligently liberate the people. Now, there is a great Dharma vessel (referring to someone capable of propagating the Dharma) in a foreign land, and I should go to transform them.' De Du said, 'Master, you manifest traces in the ten directions, and you can arrive with a thought. Why trouble yourself to go in person?' The Patriarch said, 'Indeed.' Then, he burned incense and remotely spoke to the Bhikshu Helena (Bhikkhu's name) in the country of Yuezhi (ancient Central Asia), saying, 'You are in that country, guiding the crane assembly (referring to Bhikkhu Helena's disciples), and the fruit of the Path is about to be realized. You should know this yourself.' At that time, Helena was expounding Sutra verses (verses in Buddhist scriptures) to King Bao Yin (King's name) of Yuezhi when suddenly he saw strange fragrance forming into ears of grain. The king said, 'What is this auspicious sign?' Helena said, 'This is the ancestral teacher Manura (Patriarch's name), who transmits the mind-seal of the Buddha from West India, about to arrive, first sending fragrant incense as a sign of faith.' The king said, 'What is the spiritual power of this teacher?' Helena said, 'This teacher has long received the Buddha's prediction and should widely proclaim the profound teachings in this land.' At that time, the king and Helena together paid homage to Patriarch Manura from afar. Knowing this, the Patriarch bid farewell to Bhikshu De Du and went to the country of Yuezhi, receiving offerings from the king and Helena. Later, Helena asked the Patriarch, 'I have been living in the forest for nine white (in India, one year is considered one white), and I have a disciple named Longzi (Disciple's name), who is intelligent from a young age. I have investigated through the three times (past, present, and future), but I do not know his origin.' The Patriarch said, 'This child, in the fifth kalpa, was born into a Brahmin (Indian caste) family in the country of Wonderful Joy (Buddha-field's name). He once donated sandalwood (a type of fragrant wood) to a Buddhist temple, using it as a mallet to strike the bell, and thus received the reward of intelligence, being admired and respected by all.' He also asked, 'What is the cause for me to attract the crane assembly?' The Patriarch said, 'In the fourth kalpa, you were once a Bhikshu and should have attended a gathering in the Dragon Palace. All of your disciples were'
【English Translation】 English version: The Dharma was transmitted to West India. The king there was named De Du (King's name), and he was of the Gautama (Buddha Shakyamuni's surname) lineage. He turned towards the Buddha Vehicle and diligently practiced. One day, in a place for walking meditation, a small stupa appeared. He wanted to take it for offering, but no one could lift it. The king then convened three groups: those practicing Brahma-conduct (pure practice), those engaged in meditation and contemplation, and those practicing mantras, wanting to ask about his doubts. At that time, the Patriarch also attended this gathering. None of the three groups could discern the matter. The Patriarch then extensively explained to the king the origin of the stupa and its appearance, which was due to the king's merit. Upon hearing these words, the king said, 'It is difficult to encounter a supremely holy person, and worldly pleasures are not lasting.' He then abdicated the throne to the crown prince and left home with the Patriarch. After seven days, he attained the Four Fruits (the highest attainment in the Hearer Vehicle). The Patriarch deeply comforted and instructed him, saying, 'You reside in this country and diligently liberate the people. Now, there is a great Dharma vessel (referring to someone capable of propagating the Dharma) in a foreign land, and I should go to transform them.' De Du said, 'Master, you manifest traces in the ten directions, and you can arrive with a thought. Why trouble yourself to go in person?' The Patriarch said, 'Indeed.' Then, he burned incense and remotely spoke to the Bhikshu Helena (Bhikkhu's name) in the country of Yuezhi (ancient Central Asia), saying, 'You are in that country, guiding the crane assembly (referring to Bhikkhu Helena's disciples), and the fruit of the Path is about to be realized. You should know this yourself.' At that time, Helena was expounding Sutra verses (verses in Buddhist scriptures) to King Bao Yin (King's name) of Yuezhi when suddenly he saw strange fragrance forming into ears of grain. The king said, 'What is this auspicious sign?' Helena said, 'This is the ancestral teacher Manura (Patriarch's name), who transmits the mind-seal of the Buddha from West India, about to arrive, first sending fragrant incense as a sign of faith.' The king said, 'What is the spiritual power of this teacher?' Helena said, 'This teacher has long received the Buddha's prediction and should widely proclaim the profound teachings in this land.' At that time, the king and Helena together paid homage to Patriarch Manura from afar. Knowing this, the Patriarch bid farewell to Bhikshu De Du and went to the country of Yuezhi, receiving offerings from the king and Helena. Later, Helena asked the Patriarch, 'I have been living in the forest for nine white (in India, one year is considered one white), and I have a disciple named Longzi (Disciple's name), who is intelligent from a young age. I have investigated through the three times (past, present, and future), but I do not know his origin.' The Patriarch said, 'This child, in the fifth kalpa, was born into a Brahmin (Indian caste) family in the country of Wonderful Joy (Buddha-field's name). He once donated sandalwood (a type of fragrant wood) to a Buddhist temple, using it as a mallet to strike the bell, and thus received the reward of intelligence, being admired and respected by all.' He also asked, 'What is the cause for me to attract the crane assembly?' The Patriarch said, 'In the fourth kalpa, you were once a Bhikshu and should have attended a gathering in the Dragon Palace. All of your disciples were'
欲隨從。汝觀五百眾中。無有一人堪任妙供。時諸弟子曰。師常說法。于食等者。於法亦等。今既不然。何聖之有。汝即令赴會。自汝捨生趣生。轉化諸國。其五百弟子。以福微德薄。生於羽族。今感汝之惠。故為鶴眾相隨。鶴勒那問曰。以何方便。令彼解脫。祖曰。我有無上法寶。汝當聽受。化未來際。而說偈曰。心隨萬境轉。轉處實能幽。隨流認得性。無喜復無憂。
二十三祖鶴勒那尊者
二十三祖鶴勒那尊者。月氏國人也。姓婆羅門。父千勝。母金光。以無子故。禱於七佛金幢。即夢須彌山頂一神童。持金環云。我來也。覺而有孕。年七歲。遊行聚落。睹民間淫祀。乃入廟叱之曰。汝妄興禍福。幻惑於人。歲費牲牢。傷害斯甚。言訖廟貌忽然而壞。由是鄉黨謂之聖子。年二十二出家。三十遇摩拏羅尊者。付法眼藏。行化至中印度。彼國王名無畏海。崇信佛道。祖為說正法次。王忽見二人。緋素服拜祖。王問曰。此何人也。祖曰。此是日月天子。吾昔曾為說法。故來禮拜。良久不見。唯聞異香。王曰。日月國土。總有多少。祖曰。千釋迦佛。所化世界。各有百億迷盧日月。我若廣說。即不能盡。王聞忻然。時祖演無上道。度有緣眾。以上足龍子早夭。有兄師子。博通強記。事婆羅門。厥師既逝。乃歸
【現代漢語翻譯】 現代漢語譯本 想要跟隨（二十二祖摩拏羅尊者）。你看看這五百人中，沒有一個人能夠勝任殊妙的供養。當時眾弟子說：『師父您常說，對於食物的供養平等，對於佛法的領悟也應該平等。現在既然不是這樣，還有什麼聖人的樣子呢？』（摩拏羅尊者）你就讓他們去赴會吧。自從你捨棄生命而轉生，教化各個國家，那五百個弟子，因為福報和德行淺薄，轉生為羽族。現在他們感念你的恩惠，所以變成鶴群跟隨著你。 鶴勒那（Herlenà，二十三祖的名字）問道：『用什麼方便法門，才能讓他們解脫呢？』 （摩拏羅）祖師說：『我有無上的法寶，你應該聽受，用來教化未來的眾生。』於是說了偈語：『心隨萬境轉，轉處實能幽，隨流認得性，無喜復無憂。』
二十三祖鶴勒那尊者
二十三祖鶴勒那尊者，是月氏國（Yuèzhī Guó）人。姓婆羅門（Bóluómén）。父親叫千勝，母親叫金光。因為沒有兒子，就向七佛金幢祈禱，隨即夢見須彌山（Xūmíshān）頂上有一個神童，拿著金環說：『我來了。』醒來后就懷孕了。七歲時，在**聚落，看到民間祭祀淫邪的神靈，就走進廟裡斥責他們說：『你們胡亂製造禍福，用幻術迷惑人，每年花費牲畜祭祀，傷害實在太大了。』說完，廟宇忽然倒塌了。因此鄉里人都稱他為聖子。二十二歲出家，三十歲時遇到摩拏羅尊者（Mónáluó Zūnzhě），被授予正法眼藏。前往中印度教化，那裡的國王名叫無畏海（Wúwèi Hǎi），崇信佛道。祖師為他宣說正法時，國王忽然看見兩個人，穿著緋色和素色的衣服拜見祖師。國王問道：『這些人是誰？』 祖師說：『這是日月天子，我過去曾經為他們說法，所以來禮拜。』過了很久，就不見了，只聞到奇異的香味。國王說：『日月國土，總共有多少？』 祖師說：『千釋迦佛（Shìjiā Mófó）所教化的世界，各有百億迷盧日月。我如果詳細說，就說不完了。』國王聽了非常高興。當時祖師演說無上道，度化有緣的眾生。因為上足龍子早夭，他的哥哥師子，博學強記，侍奉婆羅門。他的老師去世后，就回家了。
【English Translation】 English version desired to follow. You observe among these five hundred, there is not one capable of exquisite offerings. At that time, the disciples said, 'The master often says that equality in food offerings is also equality in Dharma. Now that it is not so, what saintliness is there?' You should let them attend the assembly. Since you relinquished life and were reborn, transforming various countries, those five hundred disciples, due to meager blessings and virtue, were born into the feathered tribe. Now they are grateful for your kindness, hence they follow as a flock of cranes. Herlenà (the name of the twenty-third patriarch) asked, 'By what expedient means can they be liberated?' The Patriarch (Mónáluó) said, 'I have unsurpassed Dharma treasures, you should listen and receive them, to transform future generations.' Thereupon he spoke the verse: 'The mind follows myriad realms, the turning place is truly profound, following the stream one recognizes the nature, without joy or sorrow.'
The Twenty-third Patriarch, Venerable Herlenà
The Twenty-third Patriarch, Venerable Herlenà, was a native of the Yuezhi Kingdom. His surname was Brahmin. His father was named Thousand Victories, and his mother was named Golden Light. Because they had no son, they prayed to the Seven Buddhas' Golden Banner, and immediately dreamed of a divine child on the summit of Mount Sumeru, holding a golden ring, saying, 'I am coming.' Upon awakening, she was pregnant. At the age of seven, in the ** settlement, he saw the people engaging in lewd sacrifices, so he entered the temple and rebuked them, saying, 'You recklessly create misfortune and fortune, deluding people with illusions, spending livestock annually in sacrifices, causing great harm.' After speaking, the temple suddenly collapsed. Therefore, the villagers called him a holy child. At the age of twenty-two, he left home, and at the age of thirty, he met Venerable Mónáluó, and was entrusted with the Treasury of the Eye of the True Dharma. He went to Central India to transform beings, where the king was named Fearless Sea, who revered the Buddhist path. As the Patriarch was expounding the True Dharma, the king suddenly saw two people, dressed in scarlet and white robes, bowing to the Patriarch. The king asked, 'Who are these people?' The Patriarch said, 'These are the Sun and Moon Devas, I once expounded the Dharma for them, so they have come to pay homage.' After a long while, they disappeared, and only a strange fragrance remained. The king said, 'How many Sun and Moon lands are there in total?' The Patriarch said, 'In each of the worlds transformed by the thousand Shakyamuni Buddhas, there are hundreds of billions of Mount Meru suns and moons. If I were to explain in detail, I could not finish.' The king was delighted upon hearing this. At that time, the Patriarch expounded the unsurpassed path, liberating sentient beings with affinities. Because the eldest son of the dragon died young, his elder brother, Lion, was learned and had a strong memory, serving the Brahmins. After his teacher passed away, he returned home.
依尊者。而問曰。我欲求道。當何用心。祖曰。汝欲求道。無所用心。曰既無用心。誰作佛事。祖曰。汝若有用。即非功德。汝若無作。即是佛事。經云。我所作功德。而無我所故。師子聞是語已。即入佛慧。時祖忽指東北問曰。是何氣象。師子曰。我見氣如白虹貫乎天地。復有黑氣五道。橫亙其中。祖曰。其兆云何。曰莫可知矣。祖曰。吾滅后五十年。北天竺國。當有難起。嬰在汝身。吾將滅矣。今以法眼。付囑于汝。善自護持。乃說偈曰。認得心性時。可說不思議。了了無可得。得時不說知。
二十四祖師子比丘
二十四祖師子比丘者。中印度人也。姓婆羅門。得法。遊方至罽賓國。有波利迦者。本習禪觀。故有禪定知見執相舍相不語之五眾。祖詰而化之。四眾皆默然心服。唯禪定師達磨達者。聞四眾被責。憤悱而來。祖曰。仁者習定。何當來此。既至於此。胡云習定。彼曰。我雖來此。心亦不亂。定隨人習。豈在處所。祖曰。仁者既來。其習亦至。既無處所。豈在人習。彼曰。定習人故。非人習定。我當來此。其定常習。祖曰。人非習定。定習人故。當自來時。其定誰習。彼曰。如凈明珠。內外無翳。定若通達。必當如此。祖曰。定若通達。一似明珠。今見仁者。非珠之徒。彼曰。其珠明徹。內外
【現代漢語翻譯】 現代漢語譯本： 依師子尊者（Śīṃha Bhikṣu，佛教禪宗二十四祖）而問道：『我想要尋求真道，應當如何用心？』 祖師（指二十三祖鶴勒那尊者）說：『你如果想要尋求真道，就不要有所用心。』 師子尊者問：『既然無所用心，那麼誰來做佛事呢？』 祖師說：『你如果有所作為，那就不是功德。你如果無所作為，那就是佛事。』 《金剛經》上說：『我所作的功德，而沒有我所執著的。』 師子尊者聽了這些話后，立刻進入了佛的智慧。 當時，祖師忽然指著東北方向問道：『那是什麼氣象？』 師子尊者說：『我看見氣象如白色的彩虹貫穿天地，又有五道黑氣，橫亙在其中。』 祖師說：『這預示著什麼？』 師子尊者說：『難以知曉。』 祖師說：『我滅度后五十年，在北天竺國，當有災難發生，會應在你身上。我將要滅度了，現在將法眼交付給你，好好地守護保持。』 於是說了偈語：『認識心性的時候，可以說不可思議。明明白白地沒有什麼可以得到，得到的時候說不出知道。』
二十四祖師子比丘
二十四祖師子比丘，是中印度人，姓婆羅門。得法后，遊方來到罽賓國（Kashmir）。 那裡有個波利迦（Pārśva，脅尊者），本來就修習禪觀，所以有禪定、知見、執相、舍相、不語這五種人。 祖師詰問並教化他們，四種人都沉默心服，只有禪定師達磨達（Dharmatrāta）聽到四眾被責備，憤恨不平地前來。 祖師說：『仁者修習禪定，為何來到這裡？既然已經來到這裡，又怎麼說是修習禪定呢？』 達磨達說：『我雖然來到這裡，心也沒有散亂。禪定隨著人修習，難道在於處所嗎？』 祖師說：『仁者既然來了，你的習氣也跟著來了。既然沒有處所，難道在於人修習嗎？』 達磨達說：『禪定是人修習，不是人修習禪定。我當來到這裡，我的禪定常常修習。』 祖師說：『不是人修習禪定，而是禪定修習人。當你自己來的時候，你的禪定是誰在修習呢？』 達磨達說：『如同清凈明亮的寶珠，內外沒有塵翳。禪定如果通達，必定應當如此。』 祖師說：『禪定如果通達，就像明珠一樣。現在看見仁者，不像明珠之類。』 達磨達說：『那寶珠明亮透徹，內外……』
English version: Śīṃha Bhikṣu (the 24th Patriarch of Chan Buddhism) asked the Venerable One: 'I wish to seek the Dao (path), how should I use my mind?' The Patriarch (referring to the 23rd Patriarch, Haklena) said: 'If you wish to seek the Dao, do not use your mind at all.' Śīṃha Bhikṣu asked: 'Since there is no use of the mind, who will perform the Buddha's work?' The Patriarch said: 'If you have action, then it is not merit. If you have no action, then it is the Buddha's work.' The Diamond Sutra says: 'The merits I have made are without my attachment to self.' Upon hearing these words, Śīṃha Bhikṣu immediately entered the wisdom of the Buddha. At that time, the Patriarch suddenly pointed to the northeast and asked: 'What is that phenomenon?' Śīṃha Bhikṣu said: 'I see the phenomenon like a white rainbow piercing through heaven and earth, and there are five paths of black energy traversing within it.' The Patriarch said: 'What does this portend?' Śīṃha Bhikṣu said: 'It is difficult to know.' The Patriarch said: 'Fifty years after my passing, there will be a calamity in North India, which will befall you. I am about to pass away, and now I entrust the Dharma Eye to you, protect and maintain it well.' Then he spoke a verse: 'When you recognize the nature of the mind, you can say it is inconceivable. Clearly, there is nothing to be gained, and when you gain it, you cannot say you know.'
The 24th Patriarch, Śīṃha Bhikṣu
The 24th Patriarch, Śīṃha Bhikṣu, was from Central India, of the Brahmin caste. After obtaining the Dharma, he traveled to the country of Kashmir (Kashmir). There was a Pārśva (Flank or Ribs), who originally practiced meditation, so there were five groups of people: those with meditation, views, attachment to forms, detachment from forms, and those who do not speak. The Patriarch questioned and transformed them, and the four groups were all silent and convinced. Only the meditation master Dharmatrāta, hearing that the four groups were rebuked, came in resentment. The Patriarch said: 'Virtuous one, you practice meditation, why have you come here? Since you have come here, how can you say you are practicing meditation?' Dharmatrāta said: 'Although I have come here, my mind is not disturbed. Meditation follows the practice of the person, is it necessarily in the place?' The Patriarch said: 'Since you have come, your habits have also come. Since there is no place, is it necessarily in the practice of the person?' Dharmatrāta said: 'Meditation is practiced by the person, not the person practicing meditation. When I come here, my meditation is constantly practiced.' The Patriarch said: 'It is not the person practicing meditation, but meditation practicing the person. When you come by yourself, who is practicing your meditation?' Dharmatrāta said: 'Like a pure and bright pearl, there is no darkness inside or outside. If meditation is penetrating, it must be like this.' The Patriarch said: 'If meditation is penetrating, it is like a bright pearl. Now seeing you, virtuous one, you are not like a pearl.' Dharmatrāta said: 'That pearl is bright and clear, inside and outside...'
【English Translation】 English version: Depending on the Venerable Śīṃha Bhikṣu (the 24th Patriarch of Chan Buddhism), someone asked: 'I wish to seek the Dao (path), how should I use my mind?' The Patriarch (referring to the 23rd Patriarch, Haklena) said: 'If you wish to seek the Dao, do not use your mind at all.' Śīṃha Bhikṣu asked: 'Since there is no use of the mind, who will perform the Buddha's work?' The Patriarch said: 'If you have action, then it is not merit. If you have no action, then it is the Buddha's work.' The Sutra says: 'The merits I have made are without my attachment to self.' Upon hearing these words, Śīṃha Bhikṣu immediately entered the wisdom of the Buddha. At that time, the Patriarch suddenly pointed to the northeast and asked: 'What is that phenomenon?' Śīṃha Bhikṣu said: 'I see the phenomenon like a white rainbow piercing through heaven and earth, and there are five paths of black energy traversing within it.' The Patriarch said: 'What does this portend?' Śīṃha Bhikṣu said: 'It is difficult to know.' The Patriarch said: 'Fifty years after my passing, there will be a calamity in North India, which will befall you. I am about to pass away, and now I entrust the Dharma Eye to you, protect and maintain it well.' Then he spoke a verse: 'When you recognize the nature of the mind, you can say it is inconceivable. Clearly, there is nothing to be gained, and when you gain it, you cannot say you know.'
The 24th Patriarch, Śīṃha Bhikṣu
The 24th Patriarch, Śīṃha Bhikṣu, was from Central India, of the Brahmin caste. After obtaining the Dharma, he traveled to the country of Kashmir (Kashmir). There was a Pārśva (Flank or Ribs), who originally practiced meditation, so there were five groups of people: those with meditation, views, attachment to forms, detachment from forms, and those who do not speak. The Patriarch questioned and transformed them, and the four groups were all silent and convinced. Only the meditation master Dharmatrāta, hearing that the four groups were rebuked, came in resentment. The Patriarch said: 'Virtuous one, you practice meditation, why have you come here? Since you have come here, how can you say you are practicing meditation?' Dharmatrāta said: 'Although I have come here, my mind is not disturbed. Meditation follows the practice of the person, is it necessarily in the place?' The Patriarch said: 'Since you have come, your habits have also come. Since there is no place, is it necessarily in the practice of the person?' Dharmatrāta said: 'Meditation is practiced by the person, not the person practicing meditation. When I come here, my meditation is constantly practiced.' The Patriarch said: 'It is not the person practicing meditation, but meditation practicing the person. When you come by yourself, who is practicing your meditation?' Dharmatrāta said: 'Like a pure and bright pearl, there is no darkness inside or outside. If meditation is penetrating, it must be like this.' The Patriarch said: 'If meditation is penetrating, it is like a bright pearl. Now seeing you, virtuous one, you are not like a pearl.' Dharmatrāta said: 'That pearl is bright and clear, inside and outside...'
悉定。我心不亂。猶若此凈。祖曰。其珠無內外。仁者何能定。穢物非動搖。此定不是凈。達磨達蒙祖開悟。心地朗然。祖既攝五眾。名聞遐邇。方求法嗣。遇一長者。引其子問祖曰。此子名斯多。當生便拳左手。今既長矣。終未能舒。愿尊者示其宿因。祖睹之。即以手接曰。可還我珠。童子遽開手奉珠。眾皆驚異。祖曰。吾前報為僧。有童子名婆舍。吾嘗赴西海齋。受䞋珠付之。今還吾珠。理固然矣。長者。遂舍其子出家。祖即與授具。以前緣故。名婆舍斯多。祖即謂之曰。吾師密有懸記。罹難非久。如來正法眼藏。今轉付汝。汝應保護。普潤來際。偈曰。正說知見時。知見俱是心。當心即知見。知見即於今。祖說偈已。以僧伽梨。密付斯多。俾之他國。隨機演化。斯多受教。直抵南天。祖謂難不可以茍免。獨留罽賓。時本國有外道二人。一名摩目多。二名都落遮。學諸幻法。欲共謀亂。乃盜為釋子形象。潛入王宮。且曰。不成即罪歸佛子。妖既自作。禍亦旋踵。王果怒曰。吾素歸心三寶。何乃構害。一至於斯。即命破毀伽藍。祛除釋眾。又自秉劍至尊者所。問曰。師得蘊空否。祖曰。已得蘊空。王曰。離生死否。祖曰。已離生死。王曰。既離生死。可施我頭。祖曰。身非我有。何吝于頭。王即揮刃。斷尊者首。白
【現代漢語翻譯】 現代漢語譯本 悉定（Siddha）。『我心不亂，猶如這般清凈。』 菩提達摩祖師說：『這顆寶珠沒有內外之分，你又如何能使它安定呢？污穢之物並非因動搖而生，你所謂的定並非真正的清凈。』 達磨達蒙（Dharmatrata）祖師因此開悟，心地一片光明。 菩提達摩祖師收容了五眾弟子后，名聲遠揚。他開始尋找佛法繼承人。遇到一位長者，帶著他的兒子來拜見祖師，說：『這孩子名叫斯多（Siddha），出生時左手就緊握成拳，現在已經長大了，卻始終無法伸開。希望尊者能開示他前世的因緣。』 菩提達摩祖師看到他，便伸手接過來說：『可以把我的寶珠還給我嗎？』 童子立刻張開手，奉上寶珠。眾人皆感到驚異。菩提達摩祖師說：『我前世是一位僧人，有個童子名叫婆舍（Vasubandhu）。我曾赴西海應齋，接受了施捨的寶珠並交給他保管。現在歸還我的寶珠，理所當然。』 長者於是捨棄了他的兒子出家。菩提達摩祖師便為他授具足戒，因為前世的因緣，取名為婆舍斯多（Vasubandhu Siddha）。 菩提達摩祖師對他說：『我的老師曾秘密地預言，我將不久於人世。如來正法眼藏，現在轉交給你，你應當好好保護，普遍滋潤未來的眾生。』 偈語說：『正說知見時，知見俱是心。當心即知見，知見即於今。』 菩提達摩祖師說完偈語后，將僧伽梨（kasaya，袈裟）秘密地交給斯多（Siddha），讓他到其他國家，隨機教化。斯多（Siddha）接受教誨，直接前往南天竺。 菩提達摩祖師認為災難無法避免，獨自留在罽賓（Kashmir）。當時本國有兩位外道，一名摩目多（Mahamatta），二名都落遮（Dorachaka），學習各種幻術，想要共同謀反作亂。於是他們盜用釋迦弟子的形象，潛入王宮，並且說：『如果事情不成，就把罪責歸於佛弟子。』 妖孽是他們自己製造的，災禍也很快降臨。國王果然大怒說：『我一向歸心三寶，為何竟然要陷害我到這種地步！』 於是下令破壞寺院，驅逐僧眾。又親自拿著劍來到尊者（菩提達摩）所在之處，問道：『師父證得蘊空了嗎？』 菩提達摩祖師說：『已經證得蘊空。』 國王說：『脫離生死了嗎？』 菩提達摩祖師說：『已經脫離生死。』 國王說：『既然脫離生死，可以把你的頭施捨給我嗎？』 菩提達摩祖師說：『身體都不是我所擁有的，又怎麼會吝惜一個頭呢？』 國王便揮刀砍下了尊者的頭顱。
【English Translation】 English version Siddha. 'My mind is not disturbed, just like this purity.' Bodhidharma said, 'This pearl has no inside or outside. How can you fix it? Impure things are not caused by shaking. This samadhi is not purity.' Dharma Tatrata was enlightened, and his mind was bright. After Bodhidharma accepted five disciples, his reputation spread far and wide. He began to look for a successor to the Dharma. He met an elder who brought his son to see the patriarch and said, 'This child is named Siddha. His left hand has been clenched into a fist since he was born, and now he is grown up, but he still cannot stretch it out. I hope the venerable one can show him the cause of his past life.' Bodhidharma saw him, took his hand and said, 'Can you return my pearl to me?' The boy immediately opened his hand and offered the pearl. Everyone was surprised. Bodhidharma said, 'In my previous life, I was a monk, and there was a boy named Vasubandhu. I once went to the Western Sea to attend a vegetarian feast and received a donated pearl and gave it to him to keep. Now it is only natural to return my pearl.' The elder then gave up his son to become a monk. Bodhidharma then gave him the full precepts, and because of the cause of his previous life, he was named Vasubandhu Siddha. Bodhidharma said to him, 'My teacher secretly predicted that I would not live long. The Tathagata's Eye Treasury of the True Dharma is now transferred to you. You should protect it well and universally nourish future beings.' The verse says: 'When the correct view is spoken, both view and knowledge are the mind. The mind is the view, and the view is now.' After Bodhidharma finished speaking the verse, he secretly gave the kasaya (robe) to Siddha and asked him to go to other countries to teach according to circumstances. Siddha accepted the teaching and went directly to South India. Bodhidharma believed that disaster could not be avoided and stayed alone in Kashmir. At that time, there were two heretics in the country, one named Mahamatta and the other named Dorachaka, who learned various illusions and wanted to conspire to rebel. So they stole the image of Shakya's disciples and sneaked into the palace, and said, 'If things don't work out, blame the Buddhist disciples.' The demons were made by themselves, and the disaster came quickly. The king was furious and said, 'I have always been devoted to the Three Jewels, why do you want to harm me to such an extent!' So he ordered the destruction of the monastery and the expulsion of the monks. He also personally took a sword to where the venerable (Bodhidharma) was and asked, 'Has the master attained the emptiness of the aggregates?' Bodhidharma said, 'I have attained the emptiness of the aggregates.' The king said, 'Have you escaped from birth and death?' Bodhidharma said, 'I have escaped from birth and death.' The king said, 'Since you have escaped from birth and death, can you give me your head?' Bodhidharma said, 'The body is not mine, so why would I be reluctant to give up a head?' The king then swung his sword and cut off the venerable's head.
乳涌高數尺。王之右臂旋亦墮地。七日而終(玄沙備云。大小師子尊者。頭也不解作得主 玄覺遂徴云。且道斬著斬不著 汾陽昭別云。知師不吝 雪竇顯云。作家君王。天然有在 黃龍新云。黃龍要問雪竇。既是作家君王。因甚臂落 徑山杲云。孟八郎漢又與么去天童華云。玄沙云。大小尊者。頭也不解作得主。師云。隨氀𣯜漢。玄覺徴云。且道斬著斬不著。師云。將鰕釣鱉。汾陽別云。知師不吝。師云。將錯就錯。雪竇云。作家君王。天然有在。師云。提水放火。翠巖云。當時祖引頸。王舉劍。與么時。有人諫得住么。至今無人斷得此公案。如今衲僧。作么生斷。師云。莫要說夢。芭蕉云。賣寶撞著瞎波斯。師云。誣人之罪。瑯玡云。罽賓好一口劍。爭奈劍上無眼。尊者好個師子。且不解返擲。師云。賊過後張弓。復云。這一隊漢。被山僧剿絕了也。還見師子尊者么。驀拈拄杖。卓一下云。修身慎行。恐辱先也 孤峰深頌云。本是山中人。愛說山中話。五月賣松風。人間恐無價)。
二十五祖婆舍斯多尊者
二十五祖婆舍斯多尊者。罽賓國人也。姓婆羅門。父寂行。母常安樂。初母夢得神劍。因而有孕。既誕拳左手。遇師子尊者。顯發宿因。密授心印。后適南天。至中印度。彼國王名迦勝。設禮供養
【現代漢語翻譯】 現代漢語譯本： 乳汁涌出數尺高。國王的右臂隨即也掉落在地。七日後便去世了（玄沙備云：大小師子尊者，頭腦也不懂得如何做主。玄覺於是詰問道：請問斬著了還是沒斬著？汾陽昭另說道：知道老師不吝惜。雪竇顯說：作家君王，天然自在。黃龍新說：黃龍要問雪竇，既然是作家君王，為何手臂會掉落？徑山杲說：孟八郎漢又這樣去了。天童華說：玄沙說，大小尊者，頭腦也不懂得如何做主。我說：跟隨愚昧之人。玄覺詰問道：請問斬著了還是沒斬著？我說：用蝦釣鱉。汾陽另說道：知道老師不吝惜。我說：將錯就錯。雪竇說：作家君王，天然自在。我說：提水放火。翠巖說：當時祖師引頸，國王舉劍，在這種時候，有人能勸得住嗎？至今無人能斷定這樁公案。如今的衲僧，要如何判斷？我說：不要說夢話。芭蕉說：賣寶撞見瞎眼的波斯人。我說：誣陷人的罪過。瑯玡說：罽賓（Kashmir）有一口好劍，可惜劍上沒有眼睛。尊者是個好獅子，卻不懂得反擲。我說：賊走後才張弓。又說：這一隊人，被山僧我剿滅了。還見到師子尊者（Simha Bhikshu）嗎？隨即拿起拄杖，敲了一下說：修身慎行，恐怕辱沒了先人啊！孤峰深頌道：本來就是山中的人，喜歡說山中的話。五月賣松風，人間恐怕沒有價）。
第二十五祖 婆舍斯多尊者（Vasiasita）
第二十五祖婆舍斯多尊者（Vasiasita），是罽賓國（Kashmir）人。姓婆羅門（Brahmin）。父親是寂行，母親是常安樂。當初母親夢見得到神劍，因此懷孕。出生時左手握拳。遇到師子尊者（Simha Bhikshu），顯發了宿世的因緣，秘密地傳授了心印。後來前往南天竺（Southern India），到達中印度（Central India）。那裡的國王名叫迦勝，設禮供養。
【English Translation】 English version: Milk gushed forth several feet high. The king's right arm also fell to the ground. He died seven days later. (Xuan Sha Bei said: The Great and Small Lion Venerables, their minds don't even know how to be masters. Xuan Jue then questioned: Tell me, did it hit or not? Fen Yang Zhao said separately: Knowing the teacher is not stingy. Xue Dou Xian said: A literary king, naturally at ease. Huang Long Xin said: Huang Long wants to ask Xue Dou, since he is a literary king, why did his arm fall? Jing Shan Gao said: Meng Balang Han has gone like this again. Tian Tong Hua said: Xuan Sha said, the Great and Small Venerables, their minds don't even know how to be masters. I said: Following foolish people. Xuan Jue questioned: Tell me, did it hit or not? I said: Using shrimp to fish for turtles. Fen Yang said separately: Knowing the teacher is not stingy. I said: Making the best of a bad situation. Xue Dou said: A literary king, naturally at ease. I said: Carrying water to put out a fire. Cui Yan said: At that time, the patriarch stretched his neck, and the king raised his sword. At such a time, could anyone have stopped him? To this day, no one can determine this case. Now, how should the monks judge? I said: Don't talk nonsense. Ba Jiao said: Selling treasures and running into a blind Persian. I said: The crime of falsely accusing people. Lang Ya said: Kashmir has a good sword, but unfortunately, there are no eyes on the sword. The Venerable is a good lion, but he doesn't know how to throw it back. I said: Drawing the bow after the thief has left. Again, I said: This group of people has been wiped out by this mountain monk. Have you seen Simha Bhikshu? Immediately picked up the staff and tapped it, saying: Cultivate yourself and be careful in your actions, lest you disgrace your ancestors! Gu Feng Shen praised: Originally a person from the mountains, I like to talk about things in the mountains. Selling pine breeze in May, I'm afraid it's priceless in the world).
The Twenty-fifth Patriarch, Vasiasita
The Twenty-fifth Patriarch, Vasiasita, was from the country of Kashmir. His surname was Brahmin. His father was Jixing, and his mother was Changanle. Initially, his mother dreamed of obtaining a divine sword, and as a result, she became pregnant. At birth, his left hand was clenched in a fist. He encountered Simha Bhikshu, who revealed his past karma and secretly transmitted the mind seal. Later, he went to Southern India and arrived in Central India. The king there was named Kasheng, who provided offerings with respect.
。時有外道。號無我尊。先為王禮重。嫉祖之至。欲與論義。幸而勝之。以固其事。乃于王前。謂祖曰。我解默論。不假言說。祖曰。孰知勝負。彼曰。不爭勝負。但取其義。祖曰。汝以何為義。彼曰。無心為義。祖曰。汝既無心。豈得義乎。彼曰。我說無心。當名非義。祖曰。汝說無心。當名非義。我說非心。當義非名。彼曰。當義非名。誰能辨義。祖曰。汝名非義。此名何名。彼曰。為辨非義。是名無名。祖曰。名既非名。義亦非義。辨者是誰。當辨何物。如是往返五十九番。外道杜口信伏。(芭蕉清云。譬如象馬𢤱悷難調。加諸楚毒。至於徹骨。方乃調伏 大陽玄雲。蚌鷸相持。死在漁人之手。乃云。何用繁言 徑山杲云。婆舍斯多。何用忉怛。當時若見他道。請師默論。不假言說。便云義墮也。即今莫有與妙喜默論者么。或有個衲僧。出來道義墮也。我也知你向鬼窟里作活計 楚石琦云。我若作二十五祖。才見外道入門。便連棒打出。豈不丈夫。更待他道請師默論。至於往返五十九番。遠之遠矣)於時祖忽面北。合掌長吁曰。我師師子尊者。今日遇難。即辭王南邁。達于南天。潛隱山谷。時彼國王。名天德。迎請供養。王有二子。一名德勝。兇暴而色力充盛。一名不如密多。和柔而長嬰疾苦。祖乃為陳因果。
【現代漢語翻譯】 現代漢語譯本：當時有一位外道（佛教以外的修行者），名叫無我尊（沒有『我』的尊者），先前受到國王的禮遇和器重，他非常嫉妒菩提達摩祖師，想要與祖師辯論佛法，希望能夠僥倖勝出，以此來鞏固他的地位。於是他在國王面前對祖師說：『我擅長默論，不需要言語表達。』 祖師說：『誰來判定勝負呢？』 外道說：『不爭論勝負，只求探討義理。』 祖師說：『你以什麼作為義理呢？』 外道說：『以無心作為義理。』 祖師說：『你既然無心，怎麼能有義理呢？』 外道說：『我說無心，應當稱之為非義。』 祖師說：『你說無心，應當稱之為非義；我說非心，應當以非名來表達義理。』 外道說：『以非名來表達義理，誰能辨別其中的義理呢？』 祖師說：『你以非義為名，這個名又是什麼名呢？』 外道說：『爲了辨別非義，所以稱之為無名。』 祖師說：『名既然不是名，義也不是義，那麼辨別的人是誰？要辨別什麼事物呢？』 就這樣往返辯論了五十九次，外道啞口無言，心悅誠服。（芭蕉清云說：譬如大象和烈馬，兇猛頑劣難以調伏，只有施加鞭打，直至深入骨髓，才能調伏。大陽玄說：蚌和鷸相互鉗制，最終死在漁夫的手裡。所以說：何必多費口舌呢？徑山杲說：婆舍斯多，何必忉怛？當時如果見到他（外道）說：請大師進行默論，不需要言語表達，就應該說他已經落入義理的陷阱了。現在有沒有人要與妙喜進行默論呢？如果有個僧人出來說已經落入義理的陷阱了，我也知道你是在鬼窟里生活。楚石琦說：如果我作為第二十五祖，剛看到外道入門，就應該連棍子打出去，這才是大丈夫。還等他說請大師進行默論，甚至往返辯論五十九次，那就太遠了。） 這時，祖師忽然面向北方，合掌長嘆說：『我的老師師子尊者（菩提達摩的老師），今天遇到危難了。』於是辭別國王，向南方而去，到達南天竺（印度南部），隱居在山谷之中。當時那裡的國王，名叫天德（具有天之德行），迎接並供養祖師。國王有兩個兒子，一個名叫德勝（以德取勝），兇暴而精力充沛；一個名叫不如密多（不如蜜多，無勝友），溫和柔順卻長期遭受疾病的折磨。祖師於是為他們講述因果報應的道理。
【English Translation】 English version: At that time, there was a heretic named Anattazun (Venerable No-Self), who was previously respected and favored by the king. He was extremely jealous of Bodhidharma and wanted to debate Buddhist doctrine with the Patriarch, hoping to win by chance and thus consolidate his position. So he said to the Patriarch in front of the king, 'I am skilled in silent debate, which does not require verbal expression.' The Patriarch said, 'Who will determine the victory or defeat?' The heretic said, 'We do not argue about victory or defeat, but only seek to explore the meaning of the doctrine.' The Patriarch said, 'What do you take as the meaning of the doctrine?' The heretic said, 'I take no-mind as the meaning.' The Patriarch said, 'Since you have no-mind, how can you have meaning?' The heretic said, 'When I speak of no-mind, it should be called non-meaning.' The Patriarch said, 'When you speak of no-mind, it should be called non-meaning; when I speak of non-mind, I should use non-name to express the meaning.' The heretic said, 'Using non-name to express the meaning, who can discern the meaning within it?' The Patriarch said, 'You use non-meaning as the name, what name is this name?' The heretic said, 'In order to distinguish non-meaning, it is called no-name.' The Patriarch said, 'Since the name is not a name, and the meaning is not a meaning, then who is the one who distinguishes? What things are to be distinguished?' In this way, they debated back and forth fifty-nine times, and the heretic was speechless and sincerely convinced. (Bajiao Qingyun said: For example, elephants and fierce horses are difficult to tame. Only by applying whips until they penetrate the bone marrow can they be tamed. Dayang Xuan said: The clam and the heron are mutually restrained, and eventually die in the hands of the fisherman. Therefore, why waste words? Jingshan Gao said: Vasista, why bother? At that time, if he (the heretic) said: Please, Master, conduct a silent debate, which does not require verbal expression, then it should be said that he has fallen into the trap of doctrine. Now, is there anyone who wants to conduct a silent debate with Miaoxi? If a monk comes out and says that he has fallen into the trap of doctrine, I also know that you are living in a ghost cave. Chushi Qi said: If I were the Twenty-fifth Patriarch, as soon as I saw the heretic enter the door, I should beat him out with a stick. That would be a true man. To wait for him to say, 'Please, Master, conduct a silent debate,' and even debate back and forth fifty-nine times, that is too far.) At this time, the Patriarch suddenly faced north, put his palms together, and sighed, 'My teacher, Simhazunja (Bodhidharma's teacher), is in danger today.' Then he bid farewell to the king and went south, arriving in South India (Southern India), where he lived in seclusion in the mountains. At that time, the king there, named Tiande (Having the virtue of heaven), welcomed and supported the Patriarch. The king had two sons, one named Desheng (Winning by virtue), who was fierce and full of energy; the other named Anuruddha (No match friend), who was gentle and docile but suffered from illness for a long time. The Patriarch then explained to them the principles of cause and effect.
王即頓釋所疑。又有咒術師。忌祖之道。乃潛置毒藥于飲食中。祖知而食之。彼返受禍。遂投祖出家。祖即與授具。后六十載。德勝即位。覆信外道。致難於祖。不如密多。以進諫被囚。王遽問祖曰。予國素絕妖訛。師所傳者當是何宗。祖曰。王國昔來實無邪法。我所得者。即是佛宗。王曰。佛滅已千二百載。師從誰得邪。祖曰。飲光大士。親受佛印。展轉至二十四世師子尊者。我從彼得。王曰。予聞師子比丘。不能免於刑戮。何能傳法後人。祖曰。我師難未起時。密授我信衣法偈。以顯師承。王曰。其衣何在。祖即于囊中出衣示王。王命焚之。五色相鮮。薪盡如故。王即追悔。致禮師子。真嗣既明。乃赦密多。密多遂求出家。祖問曰。汝欲出家。當爲何事。密多曰。我若出家。不為其事。祖曰。不為何事。密多曰。不為俗事。祖曰。當爲何事。密多曰。當爲佛事。祖曰。太子智慧天至。必諸聖降跡。即許出家。六年侍奉。後於王宮受具。羯磨之際。大地震動。頗多靈異。祖乃命之曰。吾已衰朽。安可久留。汝當善護正法眼藏。普濟群有。聽吾偈曰。聖人說知見。富境無是非。我今悟真性。無道亦無理。不如密多聞偈。再啟祖曰。法衣宜可傳授。祖曰。此衣為難故。假以證明。汝身無難。何假其衣。化被十方。人自信
【現代漢語翻譯】 現代漢語譯本 國王立刻消除了疑慮。當時有一位咒術師，嫉妒菩提達摩（Bodhidharma）的道行，於是偷偷地在飲食中下了毒藥。菩提達摩（Bodhidharma）明知有毒卻還是吃了下去，結果下毒者反而遭殃。咒術師於是拜菩提達摩（Bodhidharma）為師，請求出家。菩提達摩（Bodhidharma）就為他授了具足戒。後來六十年，德勝王即位，又重新信奉外道，對菩提達摩（Bodhidharma）加以為難。不如密多（Bùrú Mìduō）因為進諫而被囚禁。國王於是問菩提達摩（Bodhidharma）說：『我的國家向來沒有妖邪惑眾的事情，你所傳授的究竟是什麼宗派？』菩提達摩（Bodhidharma）說：『王國向來確實沒有邪法，我所得到的，就是佛宗。』國王說：『佛陀涅槃已經一千二百年了，你從誰那裡得到的呢？』菩提達摩（Bodhidharma）說：『我從飲光大士（Yǐnguāng Dàshì）那裡親身接受了佛陀的心印，輾轉傳到第二十四世師子尊者（Shīzi Zūnzhě），我就是從他那裡得到的。』國王說：『我聽說師子比丘（Shīzi Bǐqiū）不能免於刑戮，怎麼能夠傳法給後人呢？』菩提達摩（Bodhidharma）說：『我的老師在災難還沒有發生的時候，秘密地傳授給我信衣和法偈，用來彰顯師承。』國王說：『那件衣在哪裡？』菩提達摩（Bodhidharma）就從囊中取出信衣給國王看。國王命令焚燒它，信衣五色光鮮，薪柴燒盡了，信衣卻完好如初。國王於是追悔莫及，向師子尊者（Shīzi Zūnzhě）致禮。真正的傳承既然已經明白，就赦免了不如密多（Bùrú Mìduō）。不如密多（Bùrú Mìduō）於是請求出家。菩提達摩（Bodhidharma）問他說：『你想要出家，應當爲了什麼事？』不如密多（Bùrú Mìduō）說：『我如果出家，不爲了俗事。』菩提達摩（Bodhidharma）說：『不爲了什麼事？』不如密多（Bùrú Mìduō）說：『不爲了俗事。』菩提達摩（Bodhidharma）說：『應當爲了什麼事？』不如密多（Bùrú Mìduō）說：『應當爲了佛事。』菩提達摩（Bodhidharma）說：『太子智慧如天，必定是諸聖降臨的足跡。』於是允許他出家。六年侍奉，後來在王宮受具足戒，羯磨（Jiémó）的時候，大地發生震動，出現了很多靈異的事情。菩提達摩（Bodhidharma）於是命令他說：『我已經衰老朽邁，怎麼能夠長久停留在這裡呢？你應當好好守護正法眼藏，普遍救濟眾生。聽我的偈語：聖人說知見，富境無是非。我今悟真性，無道亦無理。』不如密多（Bùrú Mìduō）聽了偈語，再次請示菩提達摩（Bodhidharma）說：『法衣應該可以傳授。』菩提達摩（Bodhidharma）說：『這件信衣因為有災難的緣故，假借它來證明。你自身沒有災難，何必假借這件信衣呢？教化普及十方，人們自然會相信。』
【English Translation】 English version The king immediately dispelled his doubts. At that time, there was a sorcerer who was jealous of Bodhidharma's (祖之道 Zǔ zhī Dào, meaning 'Way of the Ancestor') spiritual attainment. He secretly placed poison in Bodhidharma's (祖之道 Zǔ zhī Dào) food. Bodhidharma (祖之道 Zǔ zhī Dào), knowing it was poisoned, still ate it, and as a result, the poisoner suffered the consequences instead. The sorcerer then became Bodhidharma's (祖之道 Zǔ zhī Dào) disciple and requested to be ordained. Bodhidharma (祖之道 Zǔ zhī Dào) then gave him the full precepts. Sixty years later, King Desheng (德勝 Déshèng) ascended the throne and once again believed in externalist paths, making things difficult for Bodhidharma (祖之道 Zǔ zhī Dào). Buru Mido (不如密多 Bùrú Mìduō) was imprisoned for remonstrating with the king. The king then asked Bodhidharma (祖之道 Zǔ zhī Dào), 'My kingdom has never had any demonic or deceptive affairs. What sect are you transmitting?' Bodhidharma (祖之道 Zǔ zhī Dào) said, 'The kingdom has indeed never had any heterodox teachings. What I have obtained is the Buddha's sect.' The king said, 'The Buddha has been extinguished for 1200 years. From whom did you obtain it?' Bodhidharma (祖之道 Zǔ zhī Dào) said, 'I personally received the Buddha's mind-seal from the Great Being Yinguang (飲光大士 Yǐnguāng Dàshì, meaning 'Drinking Light Great Being'), which was transmitted through twenty-four generations to the Venerable Lion (師子尊者 Shīzi Zūnzhě). I obtained it from him.' The king said, 'I have heard that the Bhikshu Lion (師子比丘 Shīzi Bǐqiū) could not escape execution. How could he transmit the Dharma to later generations?' Bodhidharma (祖之道 Zǔ zhī Dào) said, 'Before the disaster arose, my teacher secretly transmitted to me the robe of faith and the Dharma verse to manifest the lineage.' The king said, 'Where is that robe?' Bodhidharma (祖之道 Zǔ zhī Dào) then took the robe out of his bag and showed it to the king. The king ordered it to be burned. The robe was brightly colored, and when the firewood was exhausted, the robe remained as before. The king then regretted it and paid homage to the Venerable Lion (師子尊者 Shīzi Zūnzhě). Now that the true lineage was clear, he pardoned Buru Mido (不如密多 Bùrú Mìduō). Buru Mido (不如密多 Bùrú Mìduō) then requested to be ordained. Bodhidharma (祖之道 Zǔ zhī Dào) asked him, 'What do you want to be ordained for?' Buru Mido (不如密多 Bùrú Mìduō) said, 'If I am ordained, it is not for worldly matters.' Bodhidharma (祖之道 Zǔ zhī Dào) said, 'Not for what matters?' Buru Mido (不如密多 Bùrú Mìduō) said, 'Not for worldly matters.' Bodhidharma (祖之道 Zǔ zhī Dào) said, 'What should it be for?' Buru Mido (不如密多 Bùrú Mìduō) said, 'It should be for Buddhist matters.' Bodhidharma (祖之道 Zǔ zhī Dào) said, 'The prince's wisdom is like the heavens, surely the traces of the saints have descended.' He then allowed him to be ordained. After six years of service, he received the full precepts in the royal palace. During the Karma (羯磨 Jiémó, meaning 'Act') ceremony, the earth shook greatly, and many miraculous events occurred. Bodhidharma (祖之道 Zǔ zhī Dào) then instructed him, 'I am already old and decaying. How can I stay here for long? You should protect the Eye Treasury of the True Dharma and universally save sentient beings. Listen to my verse: Sages speak of knowledge and views, in wealthy realms there is no right or wrong. I now awaken to the true nature, there is neither path nor reason.' Buru Mido (不如密多 Bùrú Mìduō), having heard the verse, again asked Bodhidharma (祖之道 Zǔ zhī Dào), 'The Dharma robe should be transmitted.' Bodhidharma (祖之道 Zǔ zhī Dào) said, 'This robe is used as proof because of the difficulties. You have no difficulties yourself, why borrow this robe? When the teachings spread in all directions, people will naturally believe.'
向。不如密多聞語。作禮而退。
二十六祖不如密多尊者
二十六祖不如密多尊者。南印度天德王之次子也。既受度得法至東印度。彼王名堅固。奉外道師長爪梵志。暨尊者將至。王與梵志。同睹白氣。貫于上下。王曰。斯何瑞也。梵志預知祖入境。恐王遷善。乃曰。此是魔來之兆耳。何瑞之有。即鳩諸徒眾。議曰。不如密多將入都城。誰能挫之。弟子曰。我等各有咒術。可以動天地。入水火。何患哉。祖至先。見宮墻有黑氣。乃曰。小難耳。直詣王所。王曰。師來何為。祖曰。將度眾生。王曰。以何法度。祖曰。各以其類度之。時梵志聞言。不勝其怒。即以幻法。化大山于祖頂上祖指之。忽在彼眾頭上。梵志等怖懼投祖。祖愍其愚惑。再指之。化山隨滅。乃為王演說法要。俾趣真乘。謂王曰。此國當有聖人。而繼於我。是時有婆羅門子。年二十許。幼失父母。不知名氏。或自言纓絡。故人謂之纓絡童子。遊行閭里。丐求度日。若常不輕之類。人問汝行何急。即答曰。汝行何緩。或曰何姓。乃曰。與汝同姓。莫知其故。后王與尊者同車而出。見纓絡童子。稽首於前。祖曰。汝憶往事否。童曰。我念遠劫中。與師同居。師演摩訶般若。我轉甚深修多羅。今日之事。蓋契昔因。祖又謂王曰。此童子非他。即大
【現代漢語翻譯】 不如密多（（梵文：Bhadramitra），意為賢友）聽后，向第二十五祖婆舍斯多（（梵文：Vasiasita））行禮告退。
二十六祖不如密多尊者
二十六祖不如密多尊者，是南印度天德王的第二個兒子。他受戒得法后，前往東印度。當時的國王名叫堅固，信奉外道師長爪梵志。當尊者將要到達時，國王和梵志一同看到一道白氣貫穿天地。國王問道：『這是什麼祥瑞之兆？』梵志預先知道尊者要入境，害怕國王歸向正道，就說：『這是魔來之兆，哪裡有什麼祥瑞？』於是召集眾多徒眾商議說：『不如密多將要進入都城，誰能挫敗他？』弟子們說：『我們各自都有咒術，可以撼動天地，出入水火，有什麼可擔心的？』尊者先看到宮墻有黑氣，就說：『只是小小的災難罷了。』直接前往國王的住所。國王問道：『師父來這裡做什麼？』尊者說：『將要度化眾生。』國王問：『用什麼方法度化？』尊者說：『各用其類的方法度化。』當時梵志聽到這話，非常憤怒，就用幻術化出一座大山壓在尊者頭頂上。尊者用手指著山，山忽然出現在那些徒眾的頭頂上。梵志等人恐懼地向尊者投降。尊者憐憫他們的愚昧迷惑，再次用手指著山，化山隨即消失。於是為國王演說佛法的要義，使他趨向真正的佛法。尊者對國王說：『這個國家將會有聖人，來繼承我的事業。』當時有個婆羅門的孩子，大約二十歲左右，從小失去父母，不知道姓名，有人叫他纓絡，所以人們稱他為纓絡童子。他到處乞討為生，就像常不輕菩薩那樣。別人問他：『你走得這麼急做什麼？』他就回答說：『你走得這麼慢做什麼？』或者問他姓什麼，他就說：『和你同姓。』沒有人知道是什麼緣故。後來國王和尊者同車外出，看到纓絡童子在前面叩拜。尊者說：『你還記得過去的事情嗎？』童子說：『我記得在遙遠的過去，我和師父同住在一起，師父演說摩訶般若，我轉述甚深的修多羅。今天的事情，是符合過去的因緣。』尊者又對國王說：『這個童子不是別人，就是大』
【English Translation】 Bhadramitra (Sanskrit: Bhadramitra, meaning 'Good Friend') listened and bowed to the Twenty-fifth Patriarch Vasiasita (Sanskrit: Vasiasita) before taking his leave.
The Twenty-sixth Patriarch, Venerable Bhadramitra
The Twenty-sixth Patriarch, Venerable Bhadramitra, was the second son of King Tiande of South India. After being ordained and receiving the Dharma, he went to East India. The king at that time was named Jiangu (Firm), and he was a follower of the heretical teacher Changzhua (Long Nails) Brahman. When the Venerable One was about to arrive, the king and the Brahman together saw a white aura penetrating the heavens and the earth. The king asked, 'What auspicious sign is this?' The Brahman, knowing in advance that the Venerable One was about to enter the country and fearing that the king would turn to the right path, said, 'This is a sign of a demon coming, where is the auspiciousness?' So he gathered many disciples and discussed, 'Bhadramitra is about to enter the capital city, who can defeat him?' The disciples said, 'We each have mantras that can shake the heavens and the earth, and enter water and fire, what is there to worry about?' The Venerable One first saw black aura on the palace walls and said, 'It's just a small disaster.' He went directly to the king's residence. The king asked, 'What are you here for, Master?' The Venerable One said, 'I am here to liberate sentient beings.' The king asked, 'With what method do you liberate them?' The Venerable One said, 'Each is liberated by its own kind of method.' At that time, the Brahman heard these words and was very angry, so he used illusion to transform a large mountain and press it on top of the Venerable One's head. The Venerable One pointed at the mountain, and the mountain suddenly appeared on top of those disciples' heads. The Brahman and others surrendered to the Venerable One in fear. The Venerable One pitied their ignorance and delusion, and pointed at the mountain again, and the transformed mountain disappeared. Then he expounded the essentials of the Buddha-dharma to the king, causing him to turn towards the true Dharma. The Venerable One said to the king, 'This country will have a sage to succeed my work.' At that time, there was a Brahman child, about twenty years old, who lost his parents at a young age and did not know his name. Some people called him Yingluo (Necklace), so people called him Yingluo Child. He begged for a living everywhere, like Bodhisattva Chang Bu Qing (Always Disrespectful). When others asked him, 'Why are you walking so fast?' he would answer, 'Why are you walking so slow?' Or if they asked him what his surname was, he would say, 'The same surname as you.' No one knew why. Later, the king and the Venerable One went out in the same carriage and saw the Yingluo Child bowing in front. The Venerable One said, 'Do you remember the past?' The child said, 'I remember that in the distant past, I lived with the Master, the Master expounded the Maha Prajna, and I recited the profound Sutras. Today's events are in accordance with the past causes.' The Venerable One also said to the king, 'This child is none other than the great'
勢至菩薩是也。此聖之後。復出二人。一人化南印度。一人緣在震旦。四五年內。卻返此方。遂以昔因故。名般若多羅。付法眼藏。偈曰。真性心地藏。無頭亦無尾。應緣而化物。方便呼為智。
二十七祖般若多羅尊者
二十七祖般若多羅尊者。東印度人也。既得法已。行化至南印度。彼王名香至。崇奉佛乘。尊重供養。施無價寶珠。時王有三子。曰月凈多羅。曰功德多羅。曰菩提多羅。其季開士也。祖欲試其所得。乃以所施珠。問三王子曰。此珠圓明。有能及否。第一王子。第二王子。皆曰。此珠七寶中尊。固無逾也。非尊者道力。孰能受之。第三王子曰。此是世寶。未足為上。于諸寶中。法寶為上。此是世光。未足為上。于諸光中。智光為上。此是世明。未足為上。于諸明中。心明為上。此珠光明。不能自照。要假智光。光辨於此。既辨此已。即知是珠。既知是珠。即明其寶。若明其寶。寶不自寶。若辨其珠。珠不自珠。珠不自珠者。要假智珠。而辨世珠。寶不自寶者。要假智寶。以明法寶。然則師有其道。其寶即現。眾生有道。心寶亦然。祖嘆其辯慧。乃復問曰。于諸物中何物無相。曰于諸物中不起無相。又問。于諸物中何物最高。曰于諸物中人我最高。又問。于諸物中何物最大。曰于諸物中法性
【現代漢語翻譯】 現代漢語譯本： 是勢至菩薩（Mahāsthāmaprāpta）啊。這位聖者之後，又會出現兩個人。一人化身於南印度，一人與震旦（古代中國的稱謂）有緣。四五年內，會返回此地，於是因為往昔的因緣，名為般若多羅（Prajñātara）。付與法眼藏，偈語說：『真性心地藏，無頭亦無尾。應緣而化物，方便呼為智。』
二十七祖般若多羅尊者
二十七祖般若多羅尊者，是東印度人。得到佛法后，前往南印度弘法。那裡的國王名叫香至（Gandhasiri），崇信佛法，尊重供養。獻上無價的寶珠。當時國王有三個兒子，名為月凈多羅（Candrasuddhi-tara），功德多羅（Gunatara），菩提多羅（Bodhitara），最小的兒子是開士（菩薩）。尊者想測試他們所學，就用所獻的寶珠，問三位王子說：『這顆珠子圓潤明亮，有什麼能比得上它嗎？』第一位王子、第二位王子都說：『這顆珠子是七寶中最尊貴的，確實沒有能超過它的。如果不是尊者的道力，誰能承受它呢？』第三位王子說：『這是世間的寶物，還不足以稱為最上。在各種寶物中，法寶才是最上的。這是世間的光明，還不足以稱為最上。在各種光明中，智慧的光明才是最上的。這是世間的明亮，還不足以稱為最上。在各種明亮中，心地的明亮才是最上的。這顆珠子的光明，不能自己照亮，需要藉助智慧的光明，才能分辨它。既然分辨了它，就知道這是珠子。既然知道這是珠子，就明白了它的寶貴。如果明白了它的寶貴，寶貴不是它自己寶貴。如果分辨了這顆珠子，珠子不是它自己就是珠子。珠子不是它自己就是珠子，需要藉助智慧的珠子，來分辨世間的珠子。寶貴不是它自己寶貴，需要藉助智慧的寶貴，來闡明佛法的寶貴。既然如此，那麼師父您有了道，寶物就顯現了。眾生有了道，心中的寶物也是這樣。』尊者讚歎他的辯才和智慧，於是又問：『在各種事物中，什麼事物沒有相？』回答說：『在各種事物中，不起念就沒有相。』又問：『在各種事物中，什麼事物最高？』回答說：『在各種事物中，人我最高。』又問：『在各種事物中，什麼事物最大？』回答說：『在各種事物中，法性最大。』
【English Translation】 English version: It is Mahāsthāmaprāpta (Great Strength Bodhisattva). After this sage, two more will appear. One will transform in South India, and the other will have a connection with Zhendan (ancient name for China). Within four or five years, they will return here, and thus, due to past causes, will be named Prajñātara. The Dharma Eye Treasury is entrusted, with the verse saying: 'The true nature is the Mind-Ground Treasury, without head or tail. Responding to conditions, it transforms beings, expediently called wisdom.'
The Twenty-seventh Ancestor, Venerable Prajñātara
The Twenty-seventh Ancestor, Venerable Prajñātara, was from East India. Having obtained the Dharma, he traveled to South India to propagate it. The king there, named Gandhasiri (Fragrant Auspiciousness), revered the Buddha's teachings, respecting and making offerings. He offered a priceless jewel. At that time, the king had three sons, named Candrasuddhi-tara (Moon Pure Tara), Gunatara (Merit Tara), and Bodhitara (Enlightenment Tara); the youngest son was a Bodhisattva. The Ancestor, wanting to test their understanding, used the offered jewel to ask the three princes: 'This jewel is round and bright, is there anything that can compare to it?' The first prince and the second prince both said: 'This jewel is the most尊貴 among the seven treasures, indeed nothing can surpass it. If not for the Venerable's spiritual power, who could receive it?' The third prince said: 'This is a worldly treasure, not sufficient to be the highest. Among all treasures, the Dharma treasure is the highest. This is worldly light, not sufficient to be the highest. Among all lights, the light of wisdom is the highest. This is worldly brightness, not sufficient to be the highest. Among all brightnesses, the brightness of the mind is the highest. The light of this jewel cannot illuminate itself; it must rely on the light of wisdom to discern it. Having discerned it, one knows it is a jewel. Having known it is a jewel, one understands its preciousness. If one understands its preciousness, the preciousness is not precious of itself. If one discerns this jewel, the jewel is not a jewel of itself. The jewel is not a jewel of itself, it must rely on the wisdom jewel to discern the worldly jewel. The preciousness is not precious of itself, it must rely on the wisdom treasure to illuminate the Dharma treasure. If this is so, then the Master has the Way, and the treasure manifests. If sentient beings have the Way, the treasure of the mind is also like this.' The Ancestor praised his eloquence and wisdom, and then asked: 'Among all things, what thing has no form?' He replied: 'Among all things, non-arising has no form.' He also asked: 'Among all things, what thing is the highest?' He replied: 'Among all things, the ego is the highest.' He also asked: 'Among all things, what thing is the greatest?' He replied: 'Among all things, the Dharma-nature is the greatest.'
最大。(徑山杲云。說得道理好。歸依佛法僧)祖知是法嗣。以時尚未至。且默而混之。及香至王厭世。眾皆號絕。唯第三子菩提多羅。于柩前入定。經七日而出。乃求出家。既受具戒。祖告曰。如來以正法眼。付大迦葉。如是展轉。乃至於我。我今囑汝。聽吾偈曰。心地生諸種。因事復生理。果滿菩提圓。華開世界起○祖因東印度國王請祖齋次。王乃問。諸人盡轉經。唯師為甚不轉。祖曰。貧道。出息不隨眾緣。入息不居蘊界。常轉如是經。百千萬億卷。非但一卷兩卷(汾陽昭云。卻勞尊者心力 大溈智云。諸仁者還見二十七祖看經么。行時腳跟不著地。坐時心識似風飄。頌云。秋高月色連雲白。澹泊禪心滋味長。歷歷分明今古意。何須特地更商量 天童覺頌云。靈犀玩月璨含輝。木馬遊春駿不羈。眉底一雙寒碧眼。看經那得透牛皮。明白心超曠劫。英雄力破重圍。妙圓樞口轉靈機。寒山忘卻來時路。拾得相將攜手歸)。
教外別傳卷二 卍新續藏第 84 冊 No. 1580 教外別傳
教外別傳卷三
東土祖師
初祖菩提達磨大師
初祖菩提達磨大師者。南天竺國。香至王第三子也。姓剎帝利。本名菩提多羅。后遇二十七祖般若多羅。至本國。受王供養。知師密跡。因試
【現代漢語翻譯】 現代漢語譯本： 最大。（徑山杲云：說得道理好，皈依佛法僧）祖師知道他是可以繼承佛法的人，但因為時機未到，所以沒有聲張。等到香至王去世，大家都悲痛欲絕，只有第三個兒子菩提多羅，在靈柩前入定，經過七天才出來，然後請求出家。受了具足戒后，祖師告訴他：『如來將正法眼，傳給大迦葉，就這樣輾轉相傳，直到我這裡。我現在囑咐你，聽我的偈子：心地生出各種種子，因為事情而再次生長道理。果實圓滿菩提成就，花開世界顯現。』祖師因為東印度國王邀請齋僧，國王問道：『大家都在誦經，唯獨師父您為什麼不誦經？』祖師說：『貧道出息不隨外緣，入息不居於五蘊和十二界。經常誦讀這樣的經，百千萬億卷，不僅僅是一卷兩卷。』（汾陽昭云：卻勞尊者心力。大溈智云：諸位還見到二十七祖看經嗎？行走時腳跟不著地，坐時心識像風飄。頌云：秋高月色連雲白，澹泊禪心滋味長。歷歷分明今古意，何須特地更商量。天童覺頌云：靈犀玩月璨含輝，木馬遊春駿不羈。眉底一雙寒碧眼，看經那得透牛皮。明白心超曠劫，英雄力破重圍。妙圓樞口轉靈機。寒山忘卻來時路，拾得相將攜手歸）。
教外別傳卷二 卍新續藏第 84 冊 No. 1580 教外別傳
教外別傳卷三
東土祖師
初祖菩提達磨（Bodhidharma）大師
初祖菩提達磨（Bodhidharma）大師，是南天竺國香至王的第三個兒子，姓剎帝利（Kshatriya），本名菩提多羅（Bodhitara），後來遇到第二十七祖般若多羅（Prajnatara），到本國，受到國王供養，知道這位禪師有秘密的軌跡，於是試探他
【English Translation】 English version: Greatest. (Jingshan Gaoyun: What is said makes good sense, take refuge in Buddha, Dharma, and Sangha.) The Patriarch knew he was a Dharma successor, but because the time had not yet arrived, he remained silent and mixed in. When King Xiangzhi passed away, everyone was in utter despair, except for the third son, Bodhitara, who entered Samadhi before the coffin. After seven days, he emerged and requested to leave home. After receiving the full precepts, the Patriarch said, 'The Tathagata entrusted the Eye of the True Dharma to Mahakashyapa, and so it was passed down until it reached me. Now I entrust it to you. Listen to my verse: The mind-ground produces all kinds of seeds, and affairs cause principles to grow again. When the fruit is full, Bodhi is perfected, and when the flower blooms, the world arises.' Once, the Patriarch was invited to a meal by the King of East India. The King asked, 'Everyone else is reciting scriptures, why is it that only you, Master, do not recite them?' The Patriarch said, 'This poor monk's outgoing breath does not follow external conditions, and the incoming breath does not dwell in the aggregates and realms. I constantly recite such scriptures, hundreds of millions of volumes, not just one or two volumes.' (Fenyang Zhao said, 'It troubles the Venerable's mind and effort.' Dawei Zhi said, 'Have you all seen the twenty-seventh Patriarch reading the scriptures? When walking, his heels do not touch the ground, and when sitting, his mind seems to drift like the wind.' A verse says, 'In autumn, the moonlight connects to the white clouds, and the pure Chan mind nourishes a long taste. The meaning of ancient and modern times is clearly distinct, so why bother to discuss it further?' Tiantong Jue's verse says, 'The spiritual rhinoceros plays with the moon, sparkling and radiant. The wooden horse roams in spring, unrestrained. A pair of cold blue eyes beneath the eyebrows, how can reading scriptures penetrate the oxhide? Understanding the mind transcends vast kalpas, and heroic strength breaks through heavy encirclements. The wonderful and round pivot mouth turns the spiritual mechanism. Hanshan forgets the road he came from, and Shide joins hands to return together.')
Extraneous Transmission, Volume Two 卍 New Continued Collection, Volume 84, No. 1580, Extraneous Transmission
Extraneous Transmission, Volume Three
Patriarchs of the Eastern Land
The First Patriarch, Great Master Bodhidharma (Bodhidharma)
The First Patriarch, Great Master Bodhidharma (Bodhidharma), was the third son of King Xiangzhi of South India. His surname was Kshatriya (Kshatriya), and his original name was Bodhitara (Bodhitara). Later, he met the Twenty-seventh Patriarch Prajnatara (Prajnatara), who came to his country and was supported by the king. Knowing that the Master had secret traces, he tested him.
令與二兄。辨所施寶珠。發明心要。既而尊者謂曰。汝于諸法。已得通量。夫達磨者。通大之義也。宜名達磨。因改號菩提達磨。祖乃告尊者曰。我既得法。當往何國而作佛事。愿垂開示。尊者曰。汝雖得法。未可遠遊。且止南天。待吾滅后六十七載。當往震旦。設大法藥。直接上根。慎勿速行。衰于日下。祖又曰。彼有大士。堪為法器否。千載之下。有留難否。尊者曰。汝所化之方。獲菩提者。不可勝數。吾滅后六十餘年。彼國有難。水中文布。自善降之。汝至南方勿住。彼唯好有為功業。不見佛理。汝縱到彼。亦不可久留。聽吾偈曰。路逢跨水復逢羊。獨自棲棲暗渡江。日下可憐雙象馬。二株嫩桂久昌昌。又問曰。此後更有何事。尊者曰。從是已去。一百五十年。而有小難。聽吾讖曰。心中雖吉外頭㐫。川下僧房名不中。為遇毒龍生武子。忽逢小鼠寂無窮。又問此後如何。尊者曰。卻後二百二十年。林下見一人。當得道果。聽吾讖曰。震旦雖闊無別路。要假兒孫腳下行。金雞解銜一粒粟。供養十方羅漢僧。復演諸偈。皆預讖佛教隆替。祖恭稟教義。服勤左右。垂四十年。未嘗廢闕。迨尊者順世。遂演化本國。時有二師。一名佛大先。二名佛大勝多。本與祖。同學佛陀䟦陀小乘禪觀。佛大先。既遇般若多羅尊者。舍
【現代漢語翻譯】 現代漢語譯本 令與二兄辨別所施捨的寶珠，闡明心要。之後，般若多羅尊者（Prajnatara）對菩提達磨（Bodhidharma）說：『你對於諸法，已經通達明瞭。所謂達磨（Dharma），就是通達廣大的意義。應該名為達磨。』因此改號為菩提達磨。菩提達磨於是稟告尊者說：『我既然得到了佛法，應當前往哪個國家去作佛事？希望您能開示。』尊者說：『你雖然得到了佛法，但還不能遠遊，暫且留在南天竺。等待我滅度后六十七年，再前往震旦（古代對中國的稱呼）。施設大法藥，直接接引上根之人。切記不要快速前往，在那裡你的運勢會衰落。』菩提達磨又問：『那裡有堪當法器的大士嗎？千年之後，會有留難嗎？』尊者說：『你所教化的地方，獲得菩提的人，數不勝數。我滅度后六十多年，那個國家會有災難，水中文布。自會有人降伏他們。你到了南方不要停留，那裡的人只喜歡有為的功業，不能見到佛理。你即使到了那裡，也不可久留。聽我的偈語：路逢跨水復逢羊，獨自棲棲暗渡江。日下可憐雙象馬，二株嫩桂久昌昌。』又問：『此後還有什麼事？』尊者說：『從這以後，一百五十年，會有小災難。聽我的讖語：心中雖吉外頭兇，川下僧房名不中。為遇毒龍生武子，忽逢小鼠寂無窮。』又問此後如何。尊者說：『卻後二百二十年，林下見一人，當得道果。聽我的讖語：震旦（古代對中國的稱呼）雖闊無別路，要假兒孫腳下行。金雞解銜一粒粟，供養十方羅漢僧。』又演說了許多偈語，都預言了佛教的興隆和衰落。菩提達磨恭敬地稟受教義，在尊者左右勤勞服侍，長達四十年，未曾懈怠。等到尊者圓寂后，菩提達磨就在本國演化佛法。當時有兩位法師，一名佛大先，二名佛大勝多，原本與菩提達磨一同學習佛陀跋陀（Buddhabhadra）的小乘禪觀。佛大先既然遇到了般若多羅尊者（Prajnatara），就捨棄了小乘，
【English Translation】 English version He ordered his two brothers to distinguish the precious pearls that were to be given away, elucidating the essential principles of the mind. Thereupon, the Venerable Prajnatara said, 'You have already attained a thorough understanding of all dharmas. The term 'Dharma' signifies the meaning of vast comprehension. You should be named 'Dharma'.' Consequently, he was renamed Bodhidharma. Bodhidharma then said to the Venerable, 'Now that I have attained the Dharma, to which country should I go to perform the Buddha's work? I beseech you to enlighten me.' The Venerable replied, 'Although you have attained the Dharma, you should not travel far yet. Remain in South India for now. Wait until sixty-seven years after my passing, then go to Zhendan (ancient name for China). There, administer the great Dharma medicine, directly guiding those of superior faculties. Be careful not to hasten your journey, for your fortune will wane there.' Bodhidharma further inquired, 'Are there great beings there who are worthy vessels for the Dharma? Will there be difficulties a thousand years from now?' The Venerable said, 'In the region you will transform, the number of those who attain Bodhi will be countless. More than sixty years after my passing, that country will face calamity, with water and writing intertwined. Someone will naturally subdue them. Do not linger in the South when you arrive, for the people there only favor meritorious deeds with effort and do not see the principles of Buddhism. Even if you go there, you should not stay long. Listen to my verse: 'Meeting a crossing of water and then a sheep, alone and weary, secretly crossing the river. Pitiful are the double elephant and horse under the sun, two tender cassia trees will flourish for a long time.' He further asked, 'What else will happen after this?' The Venerable said, 'From then on, one hundred and fifty years later, there will be a small calamity. Listen to my prophecy: 'Though the heart is auspicious, the outside is ominous; the name of the monastic dwelling below the river is not right. Because of encountering a poisonous dragon, a Wuzi is born; suddenly encountering a small mouse, silence is endless.' He further asked what would happen after this. The Venerable said, 'Two hundred and twenty years later, one will see a person under the forest, who will attain the fruit of the Way. Listen to my prophecy: 'Though Zhendan (ancient name for China) is vast, there is no other road; one must rely on the feet of descendants to travel. The golden rooster will release a grain of millet, offering it to the Arhats of the ten directions.' He further recited many verses, all foretelling the rise and fall of Buddhism. Bodhidharma respectfully received the teachings and diligently served the Venerable, without ever neglecting his duties for forty years. After the Venerable passed away, Bodhidharma propagated the Dharma in his own country. At that time, there were two teachers, one named Buddhadatta and the other Buddhasantati, who had originally studied Hinayana meditation with Buddhabhadra along with Bodhidharma. Since Buddhadatta had encountered the Venerable Prajnatara, he abandoned the Hinayana,
小趣大。與祖並化。時號二甘露門矣。而佛大勝多。更分徒而為六宗。第一有相宗。第二無相宗。第三定慧宗。第四戒行宗。第五無得宗。第六寂靜宗。各封己解。別展化源。聚落崢嶸。徒眾甚盛。祖喟然嘆曰。彼之一師。已陷牛跡。況復支離繁盛而分六宗。我若不除。永纏邪見。言已微現神力。至有相宗所問曰。一切諸法。何名實相。彼眾中有一尊長薩婆羅。答曰。于諸相中。不互諸相。是名實相。祖曰。一切諸相而不互者。若名實相。當何定邪。彼曰。于諸相中。實無有定。若定諸相。何名為實。祖曰。諸相不定。便名實相。汝今不定。當何得之。彼曰。我言不定。不說諸相。當說諸相。其義亦然。祖曰。汝言不定。當爲實相。定不定故。即非實相。彼曰。定既不定。即非實相。知我非故。不定不變。祖曰。汝今不變。何名實相。已變已往。其義亦然。彼曰。不變當在。在不在故。故變實相。以定其義。祖曰。實相不變。變即非實。于有無中。何名實相。薩婆羅。心知聖師懸解潛達。即以手指虛空曰。此是世間有相。亦能空故。當我此身。得似此否。祖曰。若解實相。即見非相。若了非相。其色亦然。當於色中。不失色體。于非相中。不礙有故。若能是解。此名實相。彼眾聞已。心意朗然。欽禮信受。祖瞥然匿跡
。至無相宗所問曰。汝言無相。當何證之。彼眾中有波羅提。答曰。我明無相。心不現故。祖曰。汝心不現。當何明之。彼曰。我明無相。心不取捨。當於明時。亦無當者。祖曰。于諸有無。心不取捨。又無當者。諸明無故。彼曰。入佛三昧。尚無所得。何況無相。而欲知之。祖曰。相既不知。誰云有無。尚無所得。何名三昧。彼曰。我說不證。證無所證。非三昧故。我說三昧。祖曰。非三昧者。何當名之。汝既不證。非證何證。波羅提聞祖辯㭊。即悟本心。禮謝于祖。懺悔往謬。祖記曰。汝當得果。不久證之。此國有魔。非久降之。言已忽然不現。至定慧宗所問曰。汝學定慧。為一為二。彼眾中有婆蘭陀者。答曰。我此定慧。非一非二。祖曰。既非一二。何名定慧。彼曰。在定非定。處慧非慧。一即非一。二亦不二。祖曰。當一不一。當二不二。既非定慧。約何定慧。彼曰。不一不二。定慧能知。非定非慧。亦復然矣。祖曰。慧非定故。然何知哉。不一不二。誰定誰慧。婆蘭陀聞之。疑心冰釋。至第四戒行宗所問曰。何者名戒。云何名行。當此戒行。為一為二。彼眾中有一賢者。答曰。一二二一。皆彼所生。依教無染。此名戒行。祖曰。汝言依教。即是有染。一二俱破。何言依教。此二違背。不及於行。內外非明。
【現代漢語翻譯】 現代漢語譯本： 至無相宗所問曰：『你說無相，用什麼來證明它？』 那群人中有個叫波羅提（Parati）的回答說：『我明白無相，因為我的心不顯現。』 祖師說：『你的心不顯現，又用什麼來證明它呢？』 他說：『我明白無相，因為我的心不取也不捨。在明白的時候，也沒有一個「噹」的存在。』 祖師說：『對於各種有和無，你的心都不取不捨，又沒有一個「噹」的存在，各種明白都無從談起。』 他說：『進入佛的三昧（Samadhi，正定），尚且一無所得，更何況是無相，又怎麼能知道它呢？』 祖師說：『相既然都不知道，誰說有有和無呢？尚且一無所得，又憑什麼叫做三昧呢？』 他說：『我說不證，是因為證了也無所證，所以不是三昧，我所說的是三昧。』 祖師說：『不是三昧，那又該叫它什麼呢？你既然不證，又用什麼來證明非證呢？』 波羅提聽了祖師的辯論，立刻領悟了本心，向祖師禮拜感謝，懺悔以往的錯誤。祖師預言說：『你將得果，不久就能證得。這個國家有魔，不久就會降伏它。』 說完就忽然不見了。
至定慧宗所問曰：『你學定和慧，認為它們是一還是二？』 那群人中有個叫婆蘭陀（Bārandha）的人回答說：『我的定和慧，非一也非二。』 祖師說：『既然非一非二，又憑什麼叫做定慧呢？』 他說：『在定中不是定，處慧中不是慧，一即不是一，二也不是二。』 祖師說：『當一的時候不是一，當二的時候不是二，既然不是定慧，又根據什麼來說定慧呢？』 他說：『不一不二，定慧能夠知道。非定非慧，也是這樣。』 祖師說：『慧不是定，又憑什麼知道呢？不一不二，誰是定誰是慧呢？』 婆蘭陀聽了這些話，疑心像冰一樣融化了。
至第四戒行宗所問曰：『什麼叫做戒？什麼叫做行？這戒和行，是一還是二？』 那群人中有一個賢者回答說：『一二二一，都是它們所生。依照教義沒有污染，這就叫做戒行。』 祖師說：『你說依照教義，就是有污染。一和二都被破除了，還說什麼依照教義呢？這兩種說法互相違背，不能達到行。內外都不明白。
【English Translation】 English version: To the Non-Form Sect, the question was posed: 'You speak of non-form, how do you prove it?' Among the assembly, there was one named Parati (波羅提, meaning 'supreme truth'). He answered, 'I understand non-form because my mind does not manifest.' The Patriarch said, 'Your mind does not manifest, how do you prove that?' He said, 'I understand non-form because my mind neither grasps nor rejects. Even in the moment of understanding, there is no 'moment'.' The Patriarch said, 'Regarding all existence and non-existence, your mind neither grasps nor rejects, and there is no 'moment'. All understanding is therefore without basis.' He said, 'Entering the Buddha's Samadhi (三昧, meaning 'concentration'), there is still nothing to be attained, how much more so with non-form, how can one know it?' The Patriarch said, 'If form is not known, who speaks of existence and non-existence? If there is nothing to be attained, what is called Samadhi?' He said, 'I speak of non-attainment because even if one attains, there is nothing to attain, therefore it is not Samadhi. I speak of Samadhi.' The Patriarch said, 'If it is not Samadhi, what should it be called? Since you do not attain, what do you use to prove non-attainment?' Upon hearing the Patriarch's debate, Parati immediately awakened to his original mind, bowed and thanked the Patriarch, and repented for his past errors. The Patriarch prophesied, 'You will attain fruition and will soon realize it. This country has demons, and they will soon be subdued.' Having spoken, he suddenly disappeared.
To the Sect of Dhyana and Wisdom, the question was posed: 'You study Dhyana (定, meaning 'meditation') and Wisdom (慧, meaning 'wisdom'), are they one or two?' Among the assembly, there was one named Bārandha (婆蘭陀). He answered, 'My Dhyana and Wisdom are neither one nor two.' The Patriarch said, 'Since they are neither one nor two, what are they called Dhyana and Wisdom?' He said, 'In Dhyana, it is not Dhyana; in Wisdom, it is not Wisdom. One is not one, and two is not two.' The Patriarch said, 'When it is one, it is not one; when it is two, it is not two. Since it is neither Dhyana nor Wisdom, what do you base Dhyana and Wisdom on?' He said, 'Not one, not two, Dhyana and Wisdom can know. Not Dhyana, not Wisdom, it is also thus.' The Patriarch said, 'Wisdom is not Dhyana, so how can it know? Not one, not two, who is Dhyana and who is Wisdom?' Upon hearing this, Bārandha's doubts melted away like ice.
To the Fourth Sect of Precepts and Conduct, the question was posed: 'What is called Precept (戒, meaning 'moral discipline')? What is called Conduct (行, meaning 'practice')? Are these Precepts and Conduct one or two?' Among the assembly, there was a virtuous one who answered, 'One and two, two and one, are all born from them. Following the teachings without defilement, this is called Precepts and Conduct.' The Patriarch said, 'You say following the teachings, which is already defiled. One and two are both refuted, so what do you mean by following the teachings? These two statements contradict each other and cannot achieve conduct. Neither internal nor external is clear.'
何名為戒。彼曰。我有內外。彼已知竟。既得通達。便是戒行。若說違背。俱是俱非。言及清凈。即戒即行。祖曰。俱是俱非。何言清凈。既得通故。何談內外。賢者聞之。即自慚伏。至無得宗所問曰。汝云無得。無得何得。既無所得。亦無得得。彼眾中有寶靜者。答曰。我說無得。非無得得。當說得得。無得是得。祖曰。得既不得。得亦非得。既云得得。得得何得。彼曰。見得非得。非得是得。若見不得。名為得得。祖曰。得既非得。得得無得。既無所得。當何得得。寶靜聞之。頓除疑網。至寂靜宗所問曰。何名寂靜。於此法中。誰靜誰寂。彼眾中有尊者。答曰。此心不動。是名為寂。於法無染。名之為靜。祖曰。本心不寂。要假寂靜。本來寂故。何用寂靜。彼曰。諸法本空。以空空故。于彼空空。故名寂靜。祖曰。空空已空。諸法亦爾。寂靜無相。何靜何寂。彼尊者聞師指誨。豁然開悟。既而六眾。咸誓歸依。由是化被南天。聲馳五印。經六十載。度無量眾。后值異見王輕毀三寶。每云。我之祖宗。皆信佛道。陷於邪見。壽年不永。運祚亦促。且我身是佛。何更外求。善惡報應。皆因多智之者。妄構其說。至於國內耆舊。為前王所奉者。悉從廢黜。祖知已嘆彼德薄。當何救之。即念無相宗中二首領。其一波羅提者
【現代漢語翻譯】 現代漢語譯本： 『什麼叫做戒？』對方回答：『我有內外之分。』他已經完全瞭解，並且通達，這就是戒行。如果說違背，那麼一切都是既是又非。說到清凈，就是戒就是行。』祖師說：『一切既是又非，還說什麼清凈？既然已經通達，還談什麼內外？』賢者聽了，立刻感到慚愧而信服。 到了無得宗，對方問道：『你說無得，無得又能得到什麼？既然沒有所得，也就沒有得到之得。』他們當中有位叫寶靜的人回答說：『我說無得，並非沒有得到之得。當說得到之得，無得就是得。』祖師說：『得到既然不是得到，得到之得也不是得到。既然說得到之得，那麼得到之得又能得到什麼？』對方說：『見到得到不是得到，不是得到才是得到。如果見到得不到，就叫做得到之得。』祖師說：『得到既然不是得到，得到之得也就沒有得到。既然沒有所得，又從哪裡得到之得呢？』寶靜聽了，立刻消除了疑惑。 到了寂靜宗，對方問道：『什麼叫做寂靜？在這法中，誰是靜，誰是寂？』他們當中有位尊者回答說：『此心不動，就叫做寂。對於法沒有染著，就叫做靜。』祖師說：『本心不寂，才需要藉助寂靜。本來就是寂的，又何必用寂靜？』對方說：『諸法本來是空，用空來空空，對於那空空，所以叫做寂靜。』祖師說：『空空已經空了，諸法也是如此。寂靜沒有相，還說什麼靜，說什麼寂？』那位尊者聽了祖師的指點教誨，豁然開悟。之後，六眾都發誓歸依。因此教化遍及南天，聲名遠揚五印。經歷了六十年，度化了無量的眾生。後來遇到異見王輕視毀壞三寶，常常說：『我的祖宗，都信奉佛道，陷入邪見，壽命不長，國運也短促。況且我自身就是佛，何必向外尋求？善惡報應，都是因為多智的人，虛構出來的說法。』至於國內年老的舊臣，被前任國王所尊奉的，都被廢黜。祖師知道后，嘆息他德行淺薄，要如何救他呢？於是想到了無相宗中的兩位首領，其中一位叫波羅提（Prabhāvati）。
【English Translation】 English version: 'What is called precepts (戒, Śīla)?' He replied, 'I have inner and outer aspects.' He already knows completely and is thoroughly versed; this is precepts and conduct. If one speaks of contradiction, then everything is both yes and no. Speaking of purity, it is both precepts and conduct.' The Patriarch said, 'Everything is both yes and no, what purity are you talking about? Since you are already thoroughly versed, what are you talking about inner and outer?' The worthy one heard this and immediately felt ashamed and submitted. Arriving at the No-Attainment School (無得宗), the other party asked, 'You say no-attainment, what can no-attainment attain? Since there is no attainment, there is also no attainment of attainment.' Among them was one named Baojing (寶靜), who replied, 'I speak of no-attainment, not no-attainment of attainment. When speaking of attainment of attainment, no-attainment is attainment.' The Patriarch said, 'Attainment is not attainment, attainment of attainment is also not attainment. Since you say attainment of attainment, what can attainment of attainment attain?' The other party said, 'Seeing attainment is not attainment, non-attainment is attainment. If you see non-attainment, it is called attainment of attainment.' The Patriarch said, 'Attainment is not attainment, attainment of attainment has no attainment. Since there is no attainment, what attainment of attainment is there?' Baojing (寶靜) heard this and immediately eliminated his doubts. Arriving at the Tranquility School (寂靜宗), the other party asked, 'What is called tranquility (寂靜, Śānti)? In this Dharma, who is tranquil (靜, Śānta) and who is still (寂, Śānta)?' Among them was a venerable one who replied, 'This mind not moving is called stillness (寂, Śānta). Not being defiled by the Dharma is called tranquility (靜, Śānta).' The Patriarch said, 'If the original mind is not still (寂, Śānta), then it needs to borrow stillness (寂靜, Śānti). Since it is originally still (寂, Śānta), what is the use of stillness (寂靜, Śānti)?' The other party said, 'All dharmas are originally empty, using emptiness to empty emptiness, for that emptiness of emptiness, it is called tranquility (寂靜, Śānti).' The Patriarch said, 'Emptiness of emptiness is already empty, all dharmas are also like this. Tranquility (寂靜, Śānti) has no form, what tranquility (靜, Śānta) and what stillness (寂, Śānta) are you talking about?' That venerable one heard the teacher's guidance and suddenly awakened. Afterwards, the six assemblies all vowed to take refuge. Therefore, the teachings spread throughout Southern India, and the reputation spread throughout the Five Indias. After sixty years, he saved countless beings. Later, he encountered a king with different views who despised and destroyed the Three Jewels, often saying, 'My ancestors all believed in the Buddha's path, fell into wrong views, and their lives were not long, and their national fortunes were also short. Moreover, I myself am the Buddha, why seek externally? Good and evil retribution are all fabricated by those with much wisdom.' As for the old ministers in the country, who were respected by the former king, were all deposed. The Patriarch knew this and sighed that his virtue was shallow, how could he save him? Then he thought of the two leaders in the No-Form School (無相宗), one of whom was called Prabhāvati (波羅提).
。與王有緣。將證其果。其二宗勝者。非不博辯。而無宿因。時六宗徒眾。亦各念言。佛法有難。師何自安。祖遙知眾意。即彈指應之。六眾聞云。此是我師信響。我等宜速行。以副慈命。即至祖所。禮拜問訊。祖曰。一葉翳空。孰能翦拂。宗勝曰。我雖淺薄。敢憚其行。祖曰。汝雖辯慧。道力未全。宗勝自念。我師恐我見王大作佛事。名譽顯達。映奪尊威。縱彼福慧為王。我是沙門。受佛教旨。豈難敵也。言訖潛去。至王所廣說法要。及世界苦樂人天善惡等事。王與之往返徴詰。無不詣理。王曰。汝今所解。其法何在。宗勝曰。如王治化。當合其道。王所有道。其道何在。王曰。我所有道。將除邪法。汝所有法。將伏何人。祖不起于座。懸知宗勝義墮。遽告波羅提曰。宗勝不稟吾教。潛化于王。須臾理屈。汝可速救。波羅提。恭稟祖旨曰。愿假神力。言已云生足下。至大王前。默然而住。時王正問宗勝。忽見波羅提乘雲而至。愕然忘其問答。曰。乘空之者。是正是邪。波羅提曰。我非邪正。而來正邪。王心若正。我無邪正。王雖驚異。而驕慢方熾。即擯宗勝令出。波羅提曰。王既有道。何擯沙門。我雖無解。愿王致問。王怒而問曰。何者是佛。波羅提曰。見性是佛。王曰。師見性否。波羅提曰。我見佛性王曰。性在
【現代漢語翻譯】 與國王有緣分的人，將會證得佛果。那兩位宗派的勝者，並非不善於辯論，而是沒有前世的因緣。當時六宗的徒眾們，各自心中想道：『佛法有難，我們的老師怎麼能安然自處呢？』 六祖慧能（638-713）遙知眾人的心意，就彈指回應。六宗的徒眾們聽到聲音，認為這是他們老師的訊號，應該趕快行動，以符合老師的慈悲命令。於是他們來到六祖慧能處，禮拜問訊。六祖慧能說：『一片葉子遮蔽天空，誰能剪除拂去呢？』 宗勝說：『我雖然淺薄，但不敢推辭。』 六祖慧能說：『你雖然辯才敏捷，但道力還不完全。』 宗勝心想：『我的老師是怕我見國王大作佛事，名譽顯達，掩蓋了他的尊威。縱然他以福慧為國王說法，我身為沙門，接受佛教的旨意，難道還難以匹敵嗎？』 說完就悄悄地離開了，到國王那裡廣泛地宣講佛法的要義，以及世界上的苦樂、人天的善惡等事情。國王與他往返辯論，沒有不合乎道理的。國王說：『你現在所理解的，它的法在哪裡呢？』 宗勝說：『如同國王治理國家，應當符合天道。國王所擁有的道，它的道在哪裡呢？』 國王說：『我所擁有的道，將要剷除邪法。你所擁有的法，將要降伏什麼人呢？』 六祖慧能沒有離開座位，預先知道宗勝的義理已經落入下風，就趕緊告訴波羅提說：『宗勝沒有稟告我的教誨，私自去教化國王，一會兒就要理屈詞窮了，你趕快去救他。』 波羅提恭敬地接受六祖慧能的旨意說：『愿借用神力。』 說完，腳下生起雲彩，來到國王面前，默默地站立著。當時國王正在問宗勝，忽然看見波羅提乘雲而來，驚訝地忘記了問答，說：『乘空而來的人，是正是邪？』 波羅提說：『我非為正邪而來，而是來端正邪正。如果國王的心是正的，我就沒有正邪之分。』 國王雖然感到驚異，但驕慢之心更加熾盛，就驅逐宗勝讓他離開。波羅提說：『國王既然有道，為何驅逐沙門？我雖然沒有理解，但希望國王能夠提問。』 國王憤怒地問道：『什麼是佛？』 波羅提說：『見性是佛。』 國王說：『老師你見性了嗎？』 波羅提說：『我見到了佛性。』 國王說：『佛性在哪裡？』 現代漢語譯本：與國王有緣分的人，將會證得佛果。那兩位宗派的勝者，並非不善於辯論，而是沒有前世的因緣。當時六宗的徒眾們，各自心中想道：『佛法有難，我們的老師怎麼能安然自處呢？』 六祖慧能（638-713）遙知眾人的心意，就彈指回應。六宗的徒眾們聽到聲音，認為這是他們老師的訊號，應該趕快行動，以符合老師的慈悲命令。於是他們來到六祖慧能處，禮拜問訊。六祖慧能說：『一片葉子遮蔽天空，誰能剪除拂去呢？』 宗勝說：『我雖然淺薄，但不敢推辭。』 六祖慧能說：『你雖然辯才敏捷，但道力還不完全。』 宗勝心想：『我的老師是怕我見國王大作佛事，名譽顯達，掩蓋了他的尊威。縱然他以福慧為國王說法，我身為沙門，接受佛教的旨意，難道還難以匹敵嗎？』 說完就悄悄地離開了，到國王那裡廣泛地宣講佛法的要義，以及世界上的苦樂、人天的善惡等事情。國王與他往返辯論，沒有不合乎道理的。國王說：『你現在所理解的，它的法在哪裡呢？』 宗勝說：『如同國王治理國家，應當符合天道。國王所擁有的道，它的道在哪裡呢？』 國王說：『我所擁有的道，將要剷除邪法。你所擁有的法，將要降伏什麼人呢？』 六祖慧能沒有離開座位，預先知道宗勝的義理已經落入下風，就趕緊告訴波羅提說：『宗勝沒有稟告我的教誨，私自去教化國王，一會兒就要理屈詞窮了，你趕快去救他。』 波羅提恭敬地接受六祖慧能的旨意說：『愿借用神力。』 說完，腳下生起雲彩，來到國王面前，默默地站立著。當時國王正在問宗勝，忽然看見波羅提乘雲而來，驚訝地忘記了問答，說：『乘空而來的人，是正是邪？』 波羅提說：『我非為正邪而來，而是來端正邪正。如果國王的心是正的，我就沒有正邪之分。』 國王雖然感到驚異，但驕慢之心更加熾盛，就驅逐宗勝讓他離開。波羅提說：『國王既然有道，為何驅逐沙門？我雖然沒有理解，但希望國王能夠提問。』 國王憤怒地問道：『什麼是佛？』 波羅提說：『見性是佛。』 國王說：『老師你見性了嗎？』 波羅提說：『我見到了佛性。』 國王說：『佛性在哪裡？』
【English Translation】 Those who have a karmic connection with the king will attain Buddhahood. The two victors of the sects are not unskilled in debate, but they lack past causes. At that time, the followers of the six sects each thought, 'The Buddha's Dharma is in difficulty, how can our teacher be at peace?' The Sixth Patriarch Huineng (638-713) knew the thoughts of the crowd from afar and responded by snapping his fingers. The followers of the six sects heard the sound and thought it was a signal from their teacher, and that they should act quickly to fulfill their teacher's compassionate command. So they came to the Sixth Patriarch Huineng, bowed and inquired. The Sixth Patriarch Huineng said, 'A leaf obscures the sky, who can cut it away?' Zong Sheng said, 'Although I am shallow, I dare not decline.' The Sixth Patriarch Huineng said, 'Although you are eloquent, your spiritual power is not yet complete.' Zong Sheng thought to himself, 'My teacher is afraid that I will perform great Buddhist deeds before the king, and that my fame will overshadow his dignity. Even if he preaches to the king with blessings and wisdom, I am a Shramana (Buddhist monk), receiving the Buddha's teachings, how can I not be able to compete?' After saying this, he secretly left and went to the king to widely preach the essentials of the Dharma, as well as the suffering and happiness of the world, and the good and evil of humans and devas (gods). The king debated with him back and forth, and everything was reasonable. The king said, 'Where is the Dharma in what you now understand?' Zong Sheng said, 'Just as the king governs the country, he should conform to the Dao (the Way). Where is the Dao that the king possesses?' The king said, 'The Dao that I possess will eliminate evil dharmas. What will the Dharma that you possess subdue?' The Sixth Patriarch Huineng did not leave his seat, knowing in advance that Zong Sheng's reasoning had fallen into a disadvantage, and quickly told Poluoti, 'Zong Sheng did not report to me for instruction, but secretly went to teach the king, and will soon be at a loss for words, you quickly go and save him.' Poluoti respectfully accepted the Sixth Patriarch Huineng's instructions and said, 'I wish to borrow divine power.' After saying this, clouds arose under his feet, and he came before the king and stood silently. At that time, the king was questioning Zong Sheng, and suddenly saw Poluoti coming on a cloud, and was surprised and forgot the question and answer, saying, 'The one who comes through the air, is he right or wrong?' Poluoti said, 'I did not come for right or wrong, but to correct right and wrong. If the king's heart is right, then there is no right or wrong for me.' Although the king was surprised, his arrogance became even more intense, and he drove Zong Sheng away. Poluoti said, 'Since the king has the Dao, why drive away the Shramana? Although I have no understanding, I hope the king can ask questions.' The king angrily asked, 'What is Buddha?' Poluoti said, 'Seeing one's nature is Buddha.' The king said, 'Teacher, have you seen your nature?' Poluoti said, 'I have seen the Buddha-nature.' The king said, 'Where is the Buddha-nature?' English version: Those who have a karmic connection with the king will attain Buddhahood. The two victors of the sects are not unskilled in debate, but they lack past causes. At that time, the followers of the six sects each thought, 'The Buddha's Dharma is in difficulty, how can our teacher be at peace?' The Sixth Patriarch Huineng (638-713) knew the thoughts of the crowd from afar and responded by snapping his fingers. The followers of the six sects heard the sound and thought it was a signal from their teacher, and that they should act quickly to fulfill their teacher's compassionate command. So they came to the Sixth Patriarch Huineng, bowed and inquired. The Sixth Patriarch Huineng said, 'A leaf obscures the sky, who can cut it away?' Zong Sheng said, 'Although I am shallow, I dare not decline.' The Sixth Patriarch Huineng said, 'Although you are eloquent, your spiritual power is not yet complete.' Zong Sheng thought to himself, 'My teacher is afraid that I will perform great Buddhist deeds before the king, and that my fame will overshadow his dignity. Even if he preaches to the king with blessings and wisdom, I am a Shramana (Buddhist monk), receiving the Buddha's teachings, how can I not be able to compete?' After saying this, he secretly left and went to the king to widely preach the essentials of the Dharma, as well as the suffering and happiness of the world, and the good and evil of humans and devas (gods). The king debated with him back and forth, and everything was reasonable. The king said, 'Where is the Dharma in what you now understand?' Zong Sheng said, 'Just as the king governs the country, he should conform to the Dao (the Way). Where is the Dao that the king possesses?' The king said, 'The Dao that I possess will eliminate evil dharmas. What will the Dharma that you possess subdue?' The Sixth Patriarch Huineng did not leave his seat, knowing in advance that Zong Sheng's reasoning had fallen into a disadvantage, and quickly told Poluoti, 'Zong Sheng did not report to me for instruction, but secretly went to teach the king, and will soon be at a loss for words, you quickly go and save him.' Poluoti respectfully accepted the Sixth Patriarch Huineng's instructions and said, 'I wish to borrow divine power.' After saying this, clouds arose under his feet, and he came before the king and stood silently. At that time, the king was questioning Zong Sheng, and suddenly saw Poluoti coming on a cloud, and was surprised and forgot the question and answer, saying, 'The one who comes through the air, is he right or wrong?' Poluoti said, 'I did not come for right or wrong, but to correct right and wrong. If the king's heart is right, then there is no right or wrong for me.' Although the king was surprised, his arrogance became even more intense, and he drove Zong Sheng away. Poluoti said, 'Since the king has the Dao, why drive away the Shramana? Although I have no understanding, I hope the king can ask questions.' The king angrily asked, 'What is Buddha?' Poluoti said, 'Seeing one's nature is Buddha.' The king said, 'Teacher, have you seen your nature?' Poluoti said, 'I have seen the Buddha-nature.' The king said, 'Where is the Buddha-nature?'
何處。波羅提曰。性在作用。王曰。是何作用。我今不見。波羅提曰。今現作用。王自不見。王曰。於我有否。波羅提曰。王若作用。無有不是。王若不用。體亦難見。王曰。若當用時。幾處出現。波羅提曰。若出現時。當有其八。王曰。其八出現。當爲我說。波羅提。即說偈曰。在胎為身。處世為人。在眼曰見。在耳曰聞。在鼻辨香。在口談論。在手執捉。在足運奔。遍現俱該沙界。收攝在一微塵。識者知是佛性。不識喚作精魂。王聞偈已。心即開悟。悔謝前非。諮詢法要。時宗勝既被斥逐。退藏深山。唸曰。我今百歲。八十為非。二十年來。方歸佛道。性雖愚昧。行絕瑕疵。不能御難。生何如死。言訖即自投崖。俄有神人。以手捧置巖上。安然無損。宗勝曰。我忝沙門。當與正法為主。不能抑絕王非。是以捐身自責。何神祐助。一至於斯。愿垂一語。以保餘年。於是神人乃說偈。宗勝聞偈欣然。即于巖間宴坐。時王復問波羅提曰。仁者智辯。當師何人。提曰。我所出家。即娑羅寺。烏沙婆三藏。為受業師。其出世師者。即大王叔菩提達磨是也。王聞祖名。驚駭久之。曰。鄙薄忝嗣王位。而趣邪背正。忘我尊叔。遽敕近臣。特加迎請。祖即隨使而至。為王懺悔往非。王聞規誡。泣謝于祖。又詔宗勝歸國。大臣奏曰。
【現代漢語翻譯】 現代漢語譯本 在何處？Bodhidharma（菩提達摩）說：『佛性在於作用。』國王問道：『什麼是作用？我如今看不見。』Bodhidharma（菩提達摩）說：『現在就顯現作用，只是國王您自己看不見。』國王問：『這作用對於我有嗎？』Bodhidharma（菩提達摩）說：『國王如果運用它，就沒有不是佛性的；國王如果不運用它，佛性的本體也很難見到。』國王說：『如果當運用時，會在哪些地方出現？』Bodhidharma（菩提達摩）說：『如果出現時，應當有八種。』國王說：『這八種出現，請為我解說。』 Bodhidharma（菩提達摩）隨即說偈語：『在母胎中是身體，處在世間是人。在眼睛是看見，在耳朵是聽見。在鼻子是辨別香氣，在口中是談論。在手中是執持抓取，在腳上是奔跑。普遍顯現涵蓋整個沙界，收攝起來就在一粒微塵中。認識它的人知道這是佛性，不認識的人就叫它精魂。』國王聽了偈語后，心中立刻開悟，後悔之前的錯誤，諮詢佛法的要義。 當時，Zongsheng（宗勝）既然被斥逐，就退隱到深山中，心中想道：『我今年一百歲，八十歲都在做錯事，二十年來才歸向佛道。雖然天性愚昧，但行為絕對沒有瑕疵。不能夠抵禦災難，活著不如死去。』說完就自己跳下懸崖。忽然有神人，用手托住他，放在巖石上，安然無損。Zongsheng（宗勝）說：『我忝為沙門（出家人），應當以正法為主，不能夠阻止國王的錯誤，因此捐軀自責。是什麼神靈保佑幫助我到這種地步？希望您能垂示一語，以保全我的餘年。』於是神人就說了偈語。Zongsheng（宗勝）聽了偈語，非常高興，就在巖石間宴坐。 當時，國王又問Bodhidharma（菩提達摩）說：『仁者您如此智慧善辯，是師從何人？』Bodhidharma（菩提達摩）說：『我出家的寺廟，是娑羅寺，我的受業師是烏沙婆三藏。我的出世之師，就是大王的叔父Bodhidharma（菩提達摩）。』國王聽到祖師的名字，驚駭了很久，說：『我鄙陋淺薄，繼承了王位，卻追求邪道背離正法，忘記了我的尊叔。』隨即命令近臣，特別加以迎請。Bodhidharma（菩提達摩）就隨著使者來到，為國王懺悔過去的錯誤。國王聽了規勸告誡，哭泣著向祖師謝罪。又下詔讓Zongsheng（宗勝）回國。大臣上奏說：
【English Translation】 English version Where is it? Bodhidharma said, 'The nature is in its function.' The king asked, 'What is its function? I do not see it now.' Bodhidharma said, 'It is manifesting its function now, but the king himself does not see it.' The king asked, 'Does this function exist for me?' Bodhidharma said, 'If the king uses it, there is nothing that is not the Buddha-nature; if the king does not use it, the essence of the Buddha-nature is also difficult to see.' The king said, 'If it is to be used, where will it appear?' Bodhidharma said, 'If it appears, there should be eight kinds.' The king said, 'Please explain these eight appearances to me.' Bodhidharma then spoke a verse: 'In the womb, it is the body; in the world, it is a person. In the eyes, it is seeing; in the ears, it is hearing. In the nose, it discerns fragrance; in the mouth, it speaks. In the hands, it grasps; in the feet, it runs. It universally manifests and encompasses the entire sand-realm; when gathered, it is in a single mote of dust. Those who recognize it know it is the Buddha-nature; those who do not recognize it call it the spirit.' After hearing the verse, the king immediately awakened in his heart, repented of his previous mistakes, and inquired about the essentials of the Dharma. At that time, Zongsheng, having been banished, retreated to a deep mountain, thinking in his heart: 'I am now one hundred years old; I have been wrong for eighty years, and only in the last twenty years have I turned to the Buddhist path. Although my nature is foolish, my conduct is absolutely without flaw. Unable to resist calamity, living is worse than dying.' After saying this, he threw himself off a cliff. Suddenly, a divine being held him with his hand and placed him on a rock, unharmed. Zongsheng said, 'I, as a Shramana (monk), should uphold the Dharma, but I could not prevent the king's errors, so I sacrifice myself in self-reproach. What divine spirit has protected and helped me to this extent? I hope you will bestow a word to preserve my remaining years.' Then the divine being spoke a verse. Zongsheng was delighted to hear the verse and sat in meditation among the rocks. At that time, the king again asked Bodhidharma, 'Benevolent one, you are so wise and eloquent, who is your teacher?' Bodhidharma said, 'The temple where I became a monk is the Soro Temple, and my preceptor is Tripitaka U婆沙. My teacher in this world is the king's uncle, Bodhidharma.' The king was shocked for a long time upon hearing the patriarch's name, saying, 'I am shallow and ignorant, inheriting the throne but pursuing evil paths and turning away from the righteous Dharma, forgetting my honored uncle.' He immediately ordered his close ministers to specially invite him. Bodhidharma then came with the envoy to repent for the king's past mistakes. The king listened to the admonitions and wept, apologizing to the patriarch. He also issued an edict to have Zongsheng return to the country. The ministers reported, saying:
宗勝被謫投崖。今已亡矣。王告祖曰。宗勝之死。皆自於吾。如何大慈令免斯罪。祖曰。宗勝今在巖間宴息。但遣使召。當即至矣。王即遣使入山。果見宗勝端居禪寂。宗勝蒙召乃曰。深愧王意。貧道誓處巖泉。且王國賢德如林。達磨是王之叔。六眾所師。波羅提法中龍象。愿王崇仰二聖。以福皇基。使者覆命未至。祖謂王曰。知取得宗勝否。王曰未知。祖曰。一請未至。再命必來。良久使還。果如祖語○師念震旦緣熟。行化時至。乃先辭祖塔。次別同學。后至王所。慰而勉之曰。當勤修白業。護持三寶。吾去非晚。一九即回。王聞師言。涕淚交集曰。此國何罪。彼土何祥。叔既有緣。非吾所止。惟愿不忘父母之國。事畢早回。王即具大舟。實以眾寶。躬率臣寮。送至海壖。祖泛重溟。凡三週寒暑。達于南海。實梁普通七年庚子歲九月二十一日也。廣州刺史蕭昂。具主禮迎接。表聞武帝。帝覽奏。遣使赍詔迎請。十月一日。至金陵。帝問曰。朕即位已來。造寺寫經度僧。不可勝紀。有何功德。祖曰。並無功德。帝曰。何以無功德。祖曰。此但人天小果有漏之因。如影隨形。雖有非實。帝曰。如何是真功德。祖曰。凈智妙圓。體自空寂。如是功德。不以世求。帝又問。如何是聖諦第一義。祖曰。廓然無聖。帝曰。對朕者
【現代漢語翻譯】 現代漢語譯本 宗勝被貶謫流放到山崖。現在已經去世了。梁武帝（502年-549年）告訴菩提達摩（Bodhidharma）說：『宗勝的死，都是因為我。如何才能大慈大悲地讓他免除這些罪過？』菩提達摩（Bodhidharma）說：『宗勝現在正在山崖間休息。只要派使者去召他，他就會立刻到來。』梁武帝（502年-549年）立刻派遣使者入山，果然看見宗勝端正地禪坐著。宗勝接受了召見后說：『深感慚愧陛下的好意。貧道發誓要住在山間的泉水邊。而且王國賢德之士如林。達摩（達摩即菩提達摩的簡稱，Bodhidharma）是陛下的叔叔，是六眾所敬仰的老師，是波羅提木叉（Pratimoksha，戒律）中的龍象。希望陛下崇敬仰慕這兩位聖人，以保佑皇室的基業。』使者回去覆命還沒到達，菩提達摩（Bodhidharma）對梁武帝（502年-549年）說：『知道能請到宗勝嗎？』梁武帝（502年-549年）說：『還不知道。』菩提達摩（Bodhidharma）說：『第一次請沒到，第二次命令一定能來。』過了很久，使者回來了，果然如菩提達摩（Bodhidharma）所說。 菩提達摩（Bodhidharma）想到震旦（古代印度對中國的稱謂）的緣分已經成熟，弘揚佛法的時機到了，於是先告別了祖師的塔，然後告別了同學，最後到了梁武帝（502年-549年）那裡，安慰並勉勵他說：『應當勤奮地修習善業，護持佛法僧三寶。我離開不會太晚，一九年就會回來。』梁武帝（502年-549年）聽了菩提達摩（Bodhidharma）的話，眼淚交加地說：『這個國家有什麼罪過？那個地方有什麼祥瑞？叔父既然與那裡有緣，我也不便阻攔。只希望不要忘記父母之國，事情辦完后早點回來。』梁武帝（502年-549年）準備了大船，裝滿了各種珍寶，親自率領臣僚，送到海邊。菩提達摩（Bodhidharma）泛舟渡過重洋，總共經歷了三年寒暑，到達南海，那是梁普通七年庚子歲九月二十一日（526年10月8日）。廣州刺史蕭昂，準備了禮儀迎接，上表稟告梁武帝（502年-549年）。梁武帝（502年-549年）看了奏章，派遣使者帶著詔書迎接。十月一日，到達金陵。梁武帝（502年-549年）問道：『朕即位以來，建造寺廟，抄寫佛經，度化僧人，數不勝數，有什麼功德？』菩提達摩（Bodhidharma）說：『並沒有功德。』梁武帝（502年-549年）說：『為什麼沒有功德？』菩提達摩（Bodhidharma）說：『這些只是人天小果有漏的因，如同影子跟隨形體，雖然有卻不是真實的。』梁武帝（502年-549年）說：『如何才是真功德？』菩提達摩（Bodhidharma）說：『清凈智慧，玄妙圓滿，本體空寂。這樣的功德，不能用世俗的方法求得。』梁武帝（502年-549年）又問：『如何是聖諦第一義？』菩提達摩（Bodhidharma）說：『廓然無聖。』梁武帝（502年-549年）說：『那面對朕的是誰？』
【English Translation】 English version Zong Sheng was demoted and exiled to a cliff. Now he is dead. Emperor Wu of Liang (502-549 AD) said to Bodhidharma: 'Zong Sheng's death is all because of me. How can great compassion be shown to exempt him from these sins?' Bodhidharma said, 'Zong Sheng is now resting in the cliffs. Just send an envoy to summon him, and he will arrive immediately.' Emperor Wu of Liang (502-549 AD) immediately sent an envoy into the mountains, and indeed saw Zong Sheng sitting in meditation. Zong Sheng, upon being summoned, said, 'I am deeply ashamed of His Majesty's kindness. This humble monk vows to live by the mountain springs. Moreover, the kingdom is full of virtuous people. Dharma (short for Bodhidharma) is His Majesty's uncle, a teacher revered by the six assemblies, and a dragon and elephant in the Pratimoksha (discipline). May His Majesty revere and admire these two saints to bless the imperial foundation.' Before the envoy returned to report, Bodhidharma said to Emperor Wu of Liang (502-549 AD), 'Do you know if Zong Sheng can be retrieved?' Emperor Wu of Liang (502-549 AD) said, 'I do not know yet.' Bodhidharma said, 'If the first invitation does not succeed, the second command will surely bring him.' After a long time, the envoy returned, and it was indeed as Bodhidharma had said. Bodhidharma thought that the conditions in Zhendan (ancient Indian name for China) were ripe, and the time to promote Buddhism had arrived, so he first bid farewell to the pagoda of the Patriarch, then bid farewell to his fellow students, and finally went to Emperor Wu of Liang (502-549 AD), comforting and encouraging him, saying, 'You should diligently cultivate good deeds and protect the Triple Gem of Buddhism, Dharma, and Sangha. My departure will not be too late; I will return in nineteen years.' Emperor Wu of Liang (502-549 AD), hearing Bodhidharma's words, burst into tears and said, 'What crime has this country committed? What auspiciousness is in that land? Since Uncle is destined for that place, I will not stop him. I only hope that you will not forget the country of your parents and return early after your affairs are completed.' Emperor Wu of Liang (502-549 AD) prepared a large ship, filled with various treasures, and personally led his officials to see him off at the seashore. Bodhidharma sailed across the ocean, experiencing three years of cold and heat, and arrived in the South Sea, which was the twenty-first day of the ninth month of the Gengzi year of the seventh year of the ordinary era of Liang (October 8, 526 AD). Xiao Ang, the governor of Guangzhou, prepared the rituals to welcome him and reported to Emperor Wu of Liang (502-549 AD). Emperor Wu of Liang (502-549 AD), after reading the report, sent an envoy with an edict to welcome him. On the first day of the tenth month, he arrived in Jinling. Emperor Wu of Liang (502-549 AD) asked, 'Since I ascended the throne, I have built temples, copied scriptures, and ordained monks countless times. What merit is there?' Bodhidharma said, 'There is no merit.' Emperor Wu of Liang (502-549 AD) said, 'Why is there no merit?' Bodhidharma said, 'These are only the causes of small, leaky fruits in the realms of humans and gods, like shadows following forms, existing but not real.' Emperor Wu of Liang (502-549 AD) said, 'What is true merit?' Bodhidharma said, 'Pure wisdom, wonderfully complete, the essence of emptiness and stillness. Such merit cannot be sought by worldly means.' Emperor Wu of Liang (502-549 AD) then asked, 'What is the first meaning of the Holy Truth?' Bodhidharma said, 'Vast emptiness, no holiness.' Emperor Wu of Liang (502-549 AD) said, 'Then who is facing me?'
誰。祖曰。不識。帝不領悟(汾陽昭代云。弟子智淺 五祖戒云。賣寶遇著瞎波斯 保寧勇代帝吐舌示之 雪竇顯頌云。聖諦廓然。何當辨的。對朕者誰。還云不識。因茲暗渡江。豈免生荊棘。盍國人追不再來。千古萬古空相憶。休相憶。清風匝地有何極。師顧示左右云。這裡還有祖師么。喚來與老僧洗腳)○祖知機不契。是月十九日。潛回江北。十一月二十三日。屆于洛陽。當魏孝明帝正光元年也。寓止於嵩山少林寺。面壁而坐。終日默然。人莫之測。謂之壁觀婆羅門。時有僧神光者。曠達之士也。久居伊洛。博覽群書。善談玄理。每嘆曰。孔老之教。禮術風規。莊易之書。未盡妙理。近聞。達磨大士。住止少林。至人不遙。當造玄境。乃往彼晨夕參承。祖常端坐面壁。莫聞誨勵。光自惟曰。昔人求道。敲骨取髓。刺血濟饑。布發掩泥。投崖飼虎。古尚若此。我又何人。其年十二月九日夜。天大雨雪。光堅立不動。遲明積雪過膝。祖憫而問曰。汝久立雪中。當求何事。光悲淚曰。惟愿和尚慈悲。開甘露門。廣度群品。祖曰。諸佛無上妙道。曠劫精勤。難行能行。非忍而忍。豈以小德小智輕心慢心。欲冀真乘。徒勞勤苦。光聞祖誨勵。潛取利刀自斷左臂。置於祖前。祖知是法器。乃曰。諸佛最初求道。為法忘形。汝今
【現代漢語翻譯】 誰？祖師回答：『不認識。』 皇帝不領悟。（汾陽昭代說：『弟子智慧淺薄。』 五祖戒說：『賣寶遇到瞎眼的胡人。』 保寧勇代替皇帝吐舌頭來表示。 雪竇顯頌揚說：『聖諦空曠，如何辨別？ 問我對面的人是誰，還說不認識。 因此偷偷渡過長江，難道能免於生出荊棘？ 為什麼全國人追趕卻不再回來，千古萬古空自相思？ 不要相思了，清風吹遍大地有什麼窮盡？』 祖師顧視左右說：『這裡還有祖師嗎？ 叫來給老僧洗腳。』） 祖師知道（與皇帝）機緣不投契，這年（梁武帝大同元年(527)）正月十九日，悄悄回到江北。 十一月二十三日，到達洛陽。 當時是北魏孝明帝正光元年(520)。 居住在嵩山少林寺，面壁而坐，整天沉默不語，人們無法測度他，稱他為『壁觀婆羅門』。 當時有位僧人名叫神光（慧可），是位曠達之士，長期居住在伊洛一帶，博覽群書，善於談論玄理。 常常嘆息說：『孔子、老子的教誨，禮儀法術風俗規範； 莊周、易經的書籍，沒有完全闡述妙理。』 近來聽說，達磨（菩提達摩）大師，住在少林寺，得道之人離我不遠，應當去造訪玄妙的境界。 於是前往少林寺早晚參拜侍奉。 祖師常常端坐面壁，沒有聽到教誨勉勵。 神光（慧可）自己想：『過去的人求道，敲骨取髓，刺血濟饑，鋪散頭髮遮蓋泥土，投身懸崖喂老虎，古人尚且如此，我又是什麼人呢？』 這年（梁武帝大同二年(528)）十二月九日夜，天下大雨雪，神光（慧可）堅定站立不動。 到了天亮積雪超過膝蓋。 祖師憐憫地問道：『你長久站在雪中，應當要求什麼事？』 神光（慧可）悲傷流淚說：『只希望和尚慈悲，開啟甘露之門，廣度眾生。』 祖師說：『諸佛無上的妙道，經過漫長的時間精進勤奮，難做能做，非忍而忍，怎麼能用小的德行小的智慧輕視怠慢，想要期望真正的佛法，只是徒勞勤苦。』 神光（慧可）聽到祖師的教誨勉勵，偷偷取出鋒利的刀自己砍斷左臂，放在祖師面前。 祖師知道他是可以傳法的器皿，於是說：『諸佛最初求道，爲了佛法忘記身體，你現在』
【English Translation】 『Who?』 The Patriarch replied, 『I don't know.』 The Emperor did not understand. (Fen-yang Zhao-dai said, 『The disciple's wisdom is shallow.』 Fifth Patriarch Jie said, 『Selling treasure and encountering a blind Persian.』 Bao-ning Yong substituted for the Emperor, sticking out his tongue to show it. Xue-dou Xian praised, 『The Holy Truth is vast. How can it be distinguished? Who is facing Me? Still saying, 'I don't know.' Because of this, secretly crossing the river, how can one avoid generating thorns? Why do the people of the whole country chase but never return, for thousands and thousands of years, they vainly miss each other? Stop missing each other. The clear wind covers the earth, what is its limit?』 The Master looked around and said, 『Is there still a Patriarch here? Call him to wash the old monk's feet.』) The Patriarch knew that the opportunity was not in accord (with the Emperor), on the nineteenth day of this month (Da Tong 1st year of Liang Wu Di (527)), he quietly returned to the north of the Yangtze River. On the twenty-third day of the eleventh month, he arrived in Luoyang. It was the first year of Zheng Guang of Emperor Xiao Ming of the Northern Wei Dynasty (520). He resided at the Shao-lin Monastery on Mount Song, sitting facing the wall, silent all day long. People could not fathom him, calling him 『Wall-Gazing Brahmin.』 At that time, there was a monk named Shen-guang (Huike), a broad-minded person. He had lived in the Yi-Luo area for a long time, read extensively, and was good at discussing profound principles. He often sighed and said, 『The teachings of Confucius and Laozi, the rituals, techniques, customs, and norms; the books of Zhuangzi and the Book of Changes, have not fully explained the wonderful principles.』 Recently, I heard that the Great Master Da-mo (Bodhidharma) is residing at Shao-lin Monastery. An enlightened person is not far from me. I should visit the profound realm. So he went to Shao-lin Monastery to attend and serve him morning and evening. The Patriarch often sat upright facing the wall, and no teachings or encouragement were heard. Shen-guang (Huike) thought to himself, 『In the past, people sought the Way by breaking bones to extract marrow, piercing blood to relieve hunger, spreading hair to cover mud, and throwing themselves off cliffs to feed tigers. The ancients were like this, so what am I?』 On the ninth night of the twelfth month of this year (Da Tong 2nd year of Liang Wu Di (528)), there was heavy rain and snow. Shen-guang (Huike) stood firm and did not move. By dawn, the accumulated snow was over his knees. The Patriarch took pity and asked, 『You have been standing in the snow for a long time, what are you seeking?』 Shen-guang (Huike) said with sorrowful tears, 『I only hope that the Venerable One will be compassionate, open the gate of nectar, and widely liberate sentient beings.』 The Patriarch said, 『The unsurpassed wonderful Way of all Buddhas requires diligent effort over countless eons, doing what is difficult to do, enduring what is not endured. How can you, with small virtue and small wisdom, be careless and arrogant, hoping for the true vehicle? It is just a waste of effort.』 Shen-guang (Huike) heard the Patriarch's teachings and encouragement, secretly took out a sharp knife and cut off his left arm, placing it in front of the Patriarch. The Patriarch knew that he was a vessel for the Dharma, so he said, 『When all Buddhas initially sought the Way, they forgot their bodies for the sake of the Dharma. You now』
斷臂吾前。求亦可在。祖遂因與易名曰慧可。慧可曰。諸佛法印。可得聞乎。祖曰。諸佛法印。匪從人得。慧可曰。我心未寧。乞師與安。祖曰。將心來與汝安。慧可良久曰。覓心了不可得。祖曰。我與汝安心竟(芭蕉徹云。金剛與泥人揩背 五祖戒云。若即恁么。何用西來 云居元云。彼自無瘡。勿傷之也。雖然如是。一言易出。駟馬難追 白雲端頌云。終始覓心無可得。寥寥不見少林人。滿庭舊雪重知冷。鼻孔依然搭上唇 五祖演舉至請祖安心處乃云。白雲當時若見。好與三十棒。何故。他人見。將謂說安心法。畢竟如何。菩薩龍王行雨潤。遮身向上數重云 昭覺勤云。正當與么時。法身在甚麼處 徑山杲頌云。覓心無處更何安。嚼碎通紅鐵一團。縱使眼開張意氣。爭如不受老胡謾 萬峰蔚云。九年面壁。暗地藏刀。立雪齊腰。泥中有刺。神光踏發毒箭。射中疑牛。卻道覓心了不可得。和贓捉敗。達磨云。吾與汝安心竟。血濺梵天。且道。覓心了不可得。如何話會)○越九年。欲返天竺。命門人曰。時將至矣。汝等盍各言所得乎。時有道副對曰。如我所見。不執文字。不離文字。而為道用。祖曰。汝得吾皮。尼總持曰。我今所解。如慶喜見阿閦佛國。一見更不再見。祖曰。汝得吾肉。道育曰。四大本空。五陰非有
【現代漢語翻譯】 現代漢語譯本： 慧可（Huike，人名）砍斷了自己的手臂放在菩提達摩（Bodhidharma）面前，說道：『請您為我印證，我也可以求法嗎？』 菩提達摩於是就給他改名為慧可（Huike）。慧可（Huike）說：『諸佛的法印（Dharma seal），可以聽聞嗎？』 菩提達摩說：『諸佛的法印（Dharma seal），不是從別人那裡可以得到的。』 慧可（Huike）說：『我的心還沒有安定，請老師為我安心。』 菩提達摩說：『把你的心拿來，我為你安。』 慧可（Huike）過了很久說：『我尋找心，最終卻找不到。』 菩提達摩說：『我已經為你安心完畢了。』（芭蕉徹云評論說：『這就像金剛與泥人為彼此搓背。』 五祖戒評論說：『如果真是這樣，那還用得著達摩西來嗎？』 云居元評論說：『他自己沒有瘡，不要去傷害他。』 雖然如此，一句話容易說出口，卻難以追回。 白雲端作頌說：『從始至終尋找心都找不到，空曠寂寥不見少林人。滿庭的舊雪讓人再次感到寒冷，鼻孔依然掛在嘴唇上。』 五祖演舉例說到請達摩安心之處，於是說：『白雲當時如果見到，最好給他三十棒。』 為什麼呢？『別人見了，還以為在說安心之法。』 究竟如何呢？『菩薩龍王行雨滋潤，遮身向上有數重云。』 昭覺勤評論說：『正在這個時候，法身在什麼地方？』 徑山杲作頌說：『尋找心無處可尋還安什麼心？就像嚼碎了一團通紅的鐵。縱然睜大了眼睛，意氣風發，又怎能比得上不被老胡欺騙？』 萬峰蔚評論說：『達摩九年面壁，暗地裡藏著刀。慧可立在雪中，雪齊腰深，泥土裡有刺。神光踏發，毒箭射中了疑牛。卻說尋找心最終找不到，就像人贓俱獲。達摩說：『我已經為你安心完畢了。』 血濺梵天。』 且說，尋找心最終找不到，該如何理解呢？） 過了九年，菩提達摩想要返回天竺（India），告訴弟子們說：『時間快到了，你們何不說說各自的所得呢？』 當時有道副回答說：『依我所見，不執著于文字，也不脫離文字，而將文字作為修道的工具。』 菩提達摩說：『你得到了我的皮。』 尼總持說：『我現在所理解的，就像慶喜見到阿閦（Akshobhya，不動如來）佛國，一見之後便不再見。』 菩提達摩說：『你得到了我的肉。』 道育說：『四大（Four elements）本來是空，五陰（Five aggregates）並非實有。
【English Translation】 English version: Huike (Huike, a personal name) cut off his arm and placed it before Bodhidharma, saying, 'Please certify me, may I also seek the Dharma?' Thereupon, Bodhidharma changed his name to Huike (Huike). Huike (Huike) said, 'Can the Dharma seal of all Buddhas be heard?' Bodhidharma said, 'The Dharma seal of all Buddhas cannot be obtained from others.' Huike (Huike) said, 'My mind is not yet at peace, I beg the master to pacify it for me.' Bodhidharma said, 'Bring your mind here, and I will pacify it for you.' After a long while, Huike (Huike) said, 'I seek the mind, but ultimately cannot find it.' Bodhidharma said, 'I have already finished pacifying your mind.' (Bājiāo Cheyun commented: 'This is like Vajra and a clay figure rubbing each other's backs.' The Fifth Patriarch Jie commented: 'If that is really the case, then what was the point of Bodhidharma coming from the West?' Yunjū Yuán commented: 'He himself has no sores, do not harm him.' Although this is so, a word is easily spoken, but difficult to retract. Báiyún Duān composed a verse saying: 'From beginning to end, seeking the mind cannot be found, desolate and empty, the people of Shaolin are not seen. The old snow in the courtyard makes one feel cold again, the nostrils still hang on the lips.' The Fifth Patriarch Yǎn cited the place where Bodhidharma was asked to pacify the mind, and then said: 'If Báiyún had seen it at that time, it would have been good to give him thirty blows.' Why? 'Others see it and think they are talking about the method of pacifying the mind.' What is it after all? 'Bodhisattvas and Dragon Kings perform rain and moisten, covering the body upwards with layers of clouds.' Zhāojué Qín commented: 'At this very moment, where is the Dharmakāya?' Jìngshān Gǎo composed a verse saying: 'Seeking the mind nowhere to be found, what mind is there to pacify? It's like chewing a lump of red-hot iron. Even if you open your eyes wide and are full of spirit, how can you compare to not being deceived by the old barbarian?' Wànfēng Wèi commented: 'Bodhidharma faced the wall for nine years, secretly hiding a knife. Huike stood in the snow, the snow was waist-deep, there were thorns in the mud. Shenguang stepped on his hair, and a poisonous arrow shot the suspicious ox. But he said that seeking the mind ultimately cannot be found, like being caught red-handed with stolen goods. Bodhidharma said, 'I have already finished pacifying your mind.' Blood splattered on Brahma's heaven.' And so, seeking the mind ultimately cannot be found, how should it be understood?) After nine years, Bodhidharma wanted to return to India (India), and told his disciples, 'The time is near, why don't you all speak of what you have gained?' At that time, Daofu replied, 'In my view, I do not cling to words, nor do I depart from words, but use words as a tool for cultivating the Way.' Bodhidharma said, 'You have obtained my skin.' Bhikshuni Zongchi said, 'What I understand now is like Qingxi seeing the Akshobhya (Akshobhya, Immovable Buddha) Buddha-land, seeing it once and never seeing it again.' Bodhidharma said, 'You have obtained my flesh.' Daoyu said, 'The Four Elements (Four elements) are originally empty, and the Five Aggregates (Five aggregates) are not truly existent.'
。而我見處無一法可得。祖曰。汝得吾骨。最後。慧可禮拜。依位而立。祖曰。汝得吾髓。乃顧慧可。而告之曰。昔如來以正法眼。付迦葉大士。展轉囑累。而至於我。我今付汝。汝當護持。並授汝袈裟。以為法信。(薦福懷云。祖師與么說話。無計較中。翻成計較。無涂轍中。翻成涂轍。若教伊踏著德山臨濟門下。免見九年冷坐。被人喚作壁觀胡僧。直饒如是。也未免殃及兒孫 大陽玄雲。且道更有一人出來。得個什麼。自云。不得不得。又云。意況不到 翠巖芝云。二祖被他當面涂糊。莫道髓。皮也不曾摸著。因甚卻紹祖位 五祖演云。當時若見四人恁么。各與三十棒。只如白雲。也合吃二十九棒。留一棒。與汝諸人。其間若有知痛癢者。不惟不孤負先聖。亦乃得見白雲。脫或未然。堂里吃粥吃飯。更須爛嚼。多見渾侖吞卻 簡庵清頌云。捏目生花立問端。得它皮髓被它瞞。這般瞎漢能多事。六月無霜也道寒 高峰妙頌云。死款都來一口供。情窮理極卒難容。若將皮髓論高下。爭見花開五葉紅 萬峰蔚云。至道無難。惟嫌揀擇。達磨大師。分皮分髓。分別不少。且道。有法付神光。無法付神光。若道無。少室因甚麼付囑。若道有。且道付個甚麼)慧可曰。請師指陳。祖曰。內傳法印。以契證心。外付袈裟。以定宗
【現代漢語翻譯】 現代漢語譯本： 而我所見之處沒有一法可以獲得。菩提達摩（Bodhidharma，禪宗初祖）說：『你得到了我的骨。』最後，慧可（Huike，禪宗二祖）禮拜后，依位而立。菩提達摩說：『你得到了我的髓。』於是顧視慧可，告訴他說：『過去如來（Tathagata，佛陀）以正法眼（Dharmacaksu，領悟佛法的智慧之眼），付囑給迦葉大士（Mahakasyapa，摩訶迦葉，佛陀十大弟子之一），輾轉囑託，而至於我。我現在傳付給你，你應當護持。』並授予他袈裟，作為傳法的信物。（薦福懷云禪師說：祖師這樣說話，在沒有計較中，反而成了計較；在沒有道路的地方，反而成了道路。如果教他踏著德山（Deshan Xuanjian，唐代禪師）臨濟（Linji Yixuan，唐代禪師，臨濟宗創始人）門下，免得九年冷坐，被人叫做壁觀胡僧。即使這樣，也免不了殃及兒孫。大陽玄雲禪師說：且說再有一個人出來，得到個什麼？自云：不得不得。又云：意況不到。翠巖芝云禪師說：二祖被他當面涂糊，莫說髓，皮也不曾摸著。因為什麼卻紹祖位？五祖演云禪師說：當時若見四人這樣，各與三十棒。只如白雲，也合吃二十九棒，留一棒，與汝諸人。其間若有知痛癢者，不惟不孤負先聖，亦乃得見白雲。脫或未然，堂里吃粥吃飯，更須爛嚼，多見渾侖吞卻。簡庵清頌云：捏目生花立問端，得它皮髓被它瞞。這般瞎漢能多事，六月無霜也道寒。高峰妙頌云：死款都來一口供，情窮理極卒難容。若將皮髓論高下，爭見花開五葉紅。萬峰蔚云禪師說：至道無難，惟嫌揀擇。達摩大師，分皮分髓，分別不少。且道，有法付神光（Shenguang，慧可的俗名），無法付神光。若道無，少室山（Shaoshi Mountain，達摩面壁之處）因甚麼付囑？若道有，且道付個甚麼？）慧可說：請老師指明。菩提達摩說：內傳法印（Dharma seal，佛法的印記），以契合印證心性；外付袈裟，以確定宗派。
【English Translation】 English version: And in my view, there is no dharma (law, teaching) to be obtained. Bodhidharma (the first patriarch of Zen) said, 'You have obtained my bones.' Finally, Huike (the second patriarch of Zen) bowed and stood in his place. Bodhidharma said, 'You have obtained my marrow.' Then, looking at Huike, he told him, 'In the past, the Tathagata (Buddha) entrusted the Dharmacaksu (the eye of the true law, the wisdom to understand the Buddha's teachings) to Mahakasyapa (one of the Buddha's ten great disciples), passing it down through successive generations to me. Now I entrust it to you, and you should protect and uphold it.' And he gave him the kāṣāya (袈裟, monastic robe) as a symbol of the Dharma transmission. (Zen Master Jianfu Huaiyun said: The patriarch's words, in the absence of calculation, turned into calculation; in the absence of a path, turned into a path. If he were taught to step into the lineage of Deshan (a Tang dynasty Zen master) and Linji (the founder of the Linji school of Zen), he would be spared nine years of cold sitting, being called a wall-gazing barbarian monk. Even so, he would still bring misfortune to his descendants. Zen Master Dayang Xuan said: Let's say another person comes out, what would they get? He said himself: Nothing, nothing. He also said: The situation is beyond comprehension. Zen Master Cuiyan Zhi said: The Second Patriarch was smeared in the face by him; don't even mention the marrow, he didn't even touch the skin. Why then did he inherit the patriarchal position? Zen Master Wuzu Yan said: If I had seen the four people like that at the time, I would have given each of them thirty blows. Even Baiyun would have deserved twenty-nine blows, leaving one blow for you all. Among you, if there is anyone who knows pain, not only will they not fail the ancient sages, but they will also be able to see Baiyun. If not, when eating porridge and rice in the hall, you must chew thoroughly; I have seen too many people swallow it whole. Jian'an Qing praised: Creating flowers in the eyes by rubbing them, he establishes the question. Obtaining his skin and marrow, he is deceived by him. This kind of blind man can be meddlesome, saying it's cold even when there's no frost in June. Gaofeng praised: The death penalty is confessed in one breath, the extremity of emotion and reason is difficult to contain. If you discuss high and low based on skin and marrow, how can you see the five petals of the flower blooming red? Zen Master Wanfeng Wei said: The supreme path is not difficult, only avoid discrimination. The Great Master Bodhidharma, dividing skin and marrow, makes quite a distinction. Tell me, is there a Dharma to entrust to Shenguang (Huike's secular name), or is there no Dharma to entrust to Shenguang? If you say there is none, why did he entrust it at Shaoshi Mountain (where Bodhidharma meditated facing the wall)? If you say there is, then tell me, what did he entrust?) Huike said, 'Please, teacher, explain it clearly.' Bodhidharma said, 'Internally, transmit the Dharma seal (the mark of the Dharma) to accord with and certify the mind; externally, give the kāṣāya to establish the sect.'
旨。後代澆薄。疑慮競生。云吾西天之人。言汝此方之子。憑何得法。以何證之。汝今受此衣法。卻後難生。但出此衣並吾法偈。用以表明。其化無礙。至吾滅后二百年。衣止不傳。法周沙界。潛符密證。千萬有餘。汝當闡揚。勿輕未悟。一念回機。便同本得。聽吾偈曰。吾本來茲土。傳法救迷情。一花開五葉。結果自然成。祖又曰。吾有楞伽經四卷。亦用付汝。即是如來心地要門。令諸眾生開示悟入。吾自到此。凡五度中毒。我嘗自出而試之。置石石裂。緣吾未離南印。來此東土。見赤縣神州。有大乘氣象。遂逾海越漠。為法求人。際會未諧。如愚若訥。今得汝傳授。吾意已終。(別記云。祖初居少林寺。九年。為二祖說法。祇教外息諸緣。內心無喘。心如墻壁。可以入道。慧可種種說心性。曾未契理。祖祇遮其非。不為說無念心體。慧可忽曰。我已息諸緣。祖曰。莫成斷滅去否。慧可曰。不成斷滅。祖曰。此是諸佛所傳心體。更勿疑也)言已乃與徒眾。往禹門千聖寺。止三日。有期城太守楊炫之。早慕佛乘。問祖曰。西天五印。師承為祖。其道如何。祖曰。明佛心宗。行解相應。名之曰祖。即說偈曰。亦不睹惡而生嫌。亦不觀善而勤措。亦不捨智而近愚。亦不拋迷而就悟。達大道兮過量。通佛心兮出度。不與凡聖
【現代漢語翻譯】 （菩提達摩）說：『後代的人心浮躁淺薄，猜疑顧慮就會產生。他們會說我是西天（印度）的人，說你是這地方（中國）的人，憑什麼得到佛法？又憑什麼來證明你所證悟的境界？你現在接受了這衣缽和佛法，以後難免會發生事端。只要拿出這衣缽和我的法偈，用來表明你的身份，你的教化就不會有阻礙。我滅度后兩百年，衣缽就停止傳授，佛法將遍佈整個世界，暗中契合，秘密印證的人，會有千萬之多。你應該弘揚佛法，不要輕視那些尚未覺悟的人。只要一念之間轉變心機，就能與本來具有的佛性相同。聽我說偈：我本來到這片土地，傳授佛法是爲了拯救迷惑顛倒的眾生。一花開放五片花瓣（指禪宗發展爲五個主要流派），結果自然會成就。』 祖師（菩提達摩）又說：『我有《楞伽經》四卷，也一併交付給你。這就是如來心地的要門，用來開示引導眾生覺悟證入。我自從來到這裡，總共中了五次毒。我曾經親自嘗試驗證，用毒藥放在石頭上，石頭都裂開了。因為我還沒有離開南印度，就來到這東土（中國），看到赤縣神州（中國）有大乘佛教的氣象，於是就漂洋過海，穿越沙漠，爲了佛法而尋求傳人。但一直沒有遇到合適的機緣，所以才顯得像個愚笨遲鈍的人。現在得到了你（慧可）的傳承，我的心願已經了結。』（另有記載說：達摩祖師最初住在少林寺，九年時間裡，為二祖慧可說法，只是教導他對外斷絕一切攀緣，內心沒有呼吸喘息，心像墻壁一樣，就可以入道。慧可多次談論心性，但始終沒有契合真理。達摩祖師只是否定他的錯誤，沒有為他說無念的心體。慧可忽然說：『我已經斷絕了一切攀緣。』達摩祖師說：『不要變成斷滅空啊！』慧可說：『不會變成斷滅空。』達摩祖師說：『這就是諸佛所傳的心體，不要再懷疑了。』） 說完這些話，達摩祖師就和弟子們一起前往禹門千聖寺，住了三天。當時有期城太守楊炫之，早就仰慕佛法，問達摩祖師說：『西天（印度）五印度的師承，以什麼為祖師？他們的道是什麼？』達摩祖師說：『明白佛的心宗，修行和理解相互應和，就稱之為祖師。』於是就說了這首偈：不因為看到惡事就產生厭惡，也不因為看到善事就勉強去做。不捨棄智慧而接近愚昧，也不拋棄迷惑而追求覺悟。通達大道，超越了衡量；通達佛心，超越了度量。不與凡夫和聖人同在。
【English Translation】 The Patriarch (Bodhidharma) said: 'Later generations will be frivolous and shallow, and doubts and anxieties will arise. They will say that I am a man from the Western Heaven (India), and that you are a son of this land (China). By what means did you obtain the Dharma? And by what means do you prove your attainment? Now that you have received this robe and Dharma, difficulties will inevitably arise later on. Simply produce this robe and my Dharma verse to demonstrate your identity, and your teaching will be unimpeded. Two hundred years after my passing, the transmission of the robe will cease, and the Dharma will pervade the entire world. Those who secretly accord and secretly certify will number in the tens of millions. You should propagate the Dharma and not belittle those who are not yet enlightened. With a single thought of turning the mind, one will be the same as having attained the original nature. Listen to my verse: I originally came to this land to transmit the Dharma and save deluded beings. One flower opens with five petals (referring to the five major schools of Chan Buddhism), and the fruit will naturally be accomplished.' The Patriarch (Bodhidharma) also said: 'I have four volumes of the Laṅkāvatāra Sūtra, which I will also entrust to you. This is the essential gateway to the Tathāgata's (Buddha's) mind-ground, used to reveal, instruct, and guide sentient beings to awakening and entry. Since I came here, I have been poisoned five times in total. I once tried to verify it myself by placing the poison on a stone, and the stone cracked. Because I had not yet left South India, I came to this Eastern Land (China), and seeing that the Akash-China (China) had the atmosphere of Mahayana Buddhism, I crossed the seas and traversed the deserts to seek a successor for the Dharma. But I have not yet encountered a suitable opportunity, so I appear to be a foolish and dull person. Now that I have received your (Huike's) transmission, my wish has been fulfilled.' (Another record says: Patriarch Bodhidharma initially resided at Shaolin Monastery for nine years, teaching the Second Patriarch Huike, only instructing him to sever all external conditions and have no breathing within, so that the mind is like a wall, and one can enter the Way. Huike repeatedly discussed the nature of the mind, but never accorded with the truth. Patriarch Bodhidharma only negated his errors and did not speak of the mind-essence of no-thought. Huike suddenly said: 'I have already severed all conditions.' Patriarch Bodhidharma said: 'Do not become annihilation!' Huike said: 'I will not become annihilation.' Patriarch Bodhidharma said: 'This is the mind-essence transmitted by all Buddhas, do not doubt it any longer.') After saying these words, Patriarch Bodhidharma went with his disciples to the Thousand Saints Monastery in Yumen and stayed for three days. At that time, Yang Xuanzhi, the prefect of Qicheng, had long admired the Buddha-dharma and asked Patriarch Bodhidharma: 'What is the lineage of teachers in the five Indias of the Western Heaven (India)? What is their Way?' Patriarch Bodhidharma said: 'Understanding the mind-essence of the Buddha, and having practice and understanding correspond to each other, is called a Patriarch.' Then he spoke this verse: 'Do not dislike evil when you see it, nor strive to do good when you see it. Do not abandon wisdom to approach foolishness, nor abandon delusion to pursue enlightenment. Reaching the Great Way, one transcends measure; understanding the Buddha-mind, one transcends degree. Not being with ordinary people or sages.'
同躔。超然名之曰祖。時魏氏奉釋。禪雋如林。光統律師。流支三藏者。乃僧中之鸞鳳也。睹師演道。斥相指心。每與師論義。是非蜂起。祖遐振玄風。普施法雨。而偏局之量。自不堪任。競起害心。數加毒藥。至第六度。以化緣已畢。傳法得人。遂不復救之。端居而逝。即魏莊帝永安元年戊申十月五日也。其年十二月二十八日。葬熊耳山。起塔于定林寺。后三歲。魏宋云奉使西域回。遇祖于蔥嶺。見手𢹂只履。翩翩獨逝。宋云問師何往。祖曰。西天去。宋云歸具說其事。及門人啟壙。唯空棺一隻革履存焉(禾山方曰。死心先師每舉只履西歸話。以問衲子。而實難明。諸方或謂之隱顯。或謂不可有兩個。或謂惟此一事實。若也恁么。未識祖師意旨。諸人要見么。頌云。濁中清清中濁。勿謂麒麟生只角。西行東向路不差。大用頭頭如啐啄。莫莫。玄要靈機休卜度)。
二祖慧可大師
二祖慧可大師者。武牢人也。姓姬氏。父寂。未有子時。嘗自念言。我家崇善。豈令無子。禱之既久。一夕感異光照室。其母因而懷妊。及長。遂以照室之瑞。名之曰光。自幼志氣不群。博涉詩書。尤精玄理。而不事家產。好遊山水。后覽佛書。超然自得。即抵洛陽龍門香山。依寶靜禪師出家。受具于永穆寺。浮游講肆。遍學大
【現代漢語翻譯】 現代漢語譯本： 與達摩（Bodhidharma）同道。超然物外，因此被尊稱為祖師。當時北魏皇室崇信佛教，禪學之士如同樹林般眾多。光統律師和流支三藏（Tripitaka）都是僧侶中的佼佼者。他們看到達摩祖師闡述佛法，直指心性，每次與他辯論佛理，總是爭論不休。達摩祖師弘揚玄妙的佛法，普降法雨，但那些心胸狹隘的人，自然無法容忍。於是他們多次下毒加害。到第六次時，達摩祖師認為教化眾生的緣分已盡，傳法之人已經找到，於是便不再解救自己，端坐而逝。那是北魏莊帝永安元年（公元528年）十月初五。同年十二月二十八日，被安葬在熊耳山，並在定林寺建塔。三年後，北魏的宋云奉命出使西域歸來，在蔥嶺遇見達摩祖師，看見他手裡拿著一隻鞋子，獨自翩翩離去。宋云問祖師要去哪裡，祖師說：『往西天去。』宋云回國后詳細地說了這件事。等到達摩的弟子們打開墳墓，只見空棺中只有一隻鞋子存在。（禾山方禪師說：『死心先師經常舉起只履西歸的話頭，來問僧人，但實在難以明白。各方禪師或者說這是隱現，或者說不可能有兩個，或者說只有這一個事實。如果這樣理解，就不明白祖師的意旨。諸位想見祖師的意旨嗎？』頌詞說：『濁中清，清中濁，不要說麒麟只生一隻角。西行東向路不差，大用頭頭如啐啄。莫莫，玄要靈機休卜度。』）
二祖慧可大師
二祖慧可大師，是武牢人，姓姬。他的父親名叫寂。在沒有兒子的時候，曾經自言自語地說：『我家崇尚善良，怎麼能沒有兒子呢？』祈禱了很久，一天晚上，感到奇異的光芒照亮了房間，他的母親因此懷孕。等到他長大后，就因為光照房間的祥瑞，給他取名叫光。他從小就志向不凡，廣泛閱讀詩書，尤其精通玄妙的道理，但不經營家產，喜歡遊覽山水。後來閱讀佛經，超然領悟，於是前往洛陽龍門香山，依寶靜禪師出家，在永穆寺受具足戒，四處遊學講經，廣泛學習大乘佛法。
【English Translation】 English version: He shared the same path as Bodhidharma. Transcending the mundane, he was revered as the Patriarch. At that time, the Wei Dynasty revered Buddhism, and practitioners of Chan (Zen) were as numerous as trees in a forest. The Vinaya Master Guangtong and the Tripitaka Master Liuzhi were the phoenixes among monks. Seeing the Master expounding the Dharma, directly pointing to the mind, every time they debated the Dharma with him, disputes arose. The Patriarch greatly promoted the profound Dharma, universally bestowing the rain of Dharma, but those with narrow minds naturally could not tolerate it. Therefore, they repeatedly poisoned him. By the sixth time, the Patriarch believed that the karmic affinity for teaching sentient beings was exhausted, and the person to whom the Dharma should be transmitted had been found, so he no longer saved himself, and passed away in a seated posture. That was the first year of Yong'an (528 AD) during the reign of Emperor Zhuang of the Northern Wei Dynasty, on the fifth day of the tenth month. On the twenty-eighth day of the twelfth month of the same year, he was buried in Xiong'er Mountain, and a pagoda was built at Dinglin Temple. Three years later, Song Yun of the Northern Wei Dynasty, returning from a mission to the Western Regions, met the Patriarch in the Congling Mountains, seeing him holding a single shoe, departing alone. Song Yun asked the Master where he was going, and the Master said, 'Going to the Western Heaven.' Song Yun returned home and told the story in detail. When the disciples opened the tomb, only an empty coffin and a single leather shoe remained. (Chan Master Heshan Fang said: 'The late Chan Master Sixin often raised the story of returning to the West with a single shoe to ask monks, but it is really difficult to understand. Various Chan masters either say this is manifestation and concealment, or say there cannot be two, or say there is only this one fact. If understood in this way, one does not understand the Patriarch's intention. Do you all want to see the Patriarch's intention?' The verse says: 'Clarity in turbidity, turbidity in clarity, do not say that the Qilin (Chinese unicorn) only grows one horn. The path of going west and facing east is not wrong, the great function is like pecking at the shell. Silence, silence, do not speculate on the profound essence and spiritual opportunity.')
The Second Patriarch, Great Master Huike
The Second Patriarch, Great Master Huike, was a native of Wulao, with the surname Ji. His father was named Ji. When he had no son, he often said to himself, 'My family reveres goodness, how can we have no son?' After praying for a long time, one night, he felt a strange light illuminating the room, and his mother became pregnant as a result. When he grew up, he was named Guang because of the auspicious sign of the light illuminating the room. From a young age, he had extraordinary aspirations, widely read poetry and books, and was especially proficient in profound principles, but he did not manage family property and liked to travel mountains and rivers. Later, he read Buddhist scriptures and realized them with transcendence, so he went to Xiangshan Mountain in Longmen, Luoyang, and became a monk under Chan Master Baojing, received full ordination at Yongmu Temple, traveled around lecturing, and widely studied Mahayana Buddhism.
小乘義。年三十三。卻返香山。終日宴坐。又經八載。于寂默中。倏見一神人。謂曰。將欲受果。何滯此邪。大道匪遙。汝其南矣。祖知神助。因改名神光。翌日覺頭痛如刺。其師欲治之。空中有聲曰。此乃換骨。非常痛也。祖遂以見神事白于師。師視其頂骨。即如五峰秀出矣。乃曰。汝相吉祥。當有所證。神令汝南者。斯則少林達磨大士。必汝之師也。祖受教造于少室。其得法傳衣事蹟。達磨章具之矣。自少林托化西歸。大師繼闡玄風。博求法嗣。至北齊天平二年。有一居士。年逾四十。不言名氏。聿來設禮。而問祖曰。弟子身纏風恙。請和尚懺罪。祖曰。將罪來與汝懺。居士良久曰。覓罪不可得。祖曰。與汝懺罪竟。宜依佛法僧住。居士曰。今見和尚。已知是僧。未審。何名佛法。祖曰。是心是佛。是心是法。法佛無二。僧寶亦然。居士曰。今日始知罪性。不在內。不在外。不在中間。如其心然。佛法無二也。祖深器之。(瑯玡覺云。猶欠作云何梵在 梁山觀。于覓罪了不可得處云。罪性向什麼處去也。又云。非但罪性。覓者亦不見有 云居齊云。二祖深器之。是肯他會佛法耶。肯他說道理耶)即為剃髮云。是吾寶也。宜名僧璨。其年三月十八日。于光福寺受具。自茲疾漸愈。執侍經二載。祖乃告曰。菩提達磨。
【現代漢語翻譯】 現代漢語譯本 小乘的義理。三十三歲時，卻返回香山，整日靜坐。又經過八年，在寂靜中，忽然看見一位神人，對他說：『你將要證果，為何滯留在此？大道不遠，你應當向南去。』 祖師知道是神在幫助他，因此改名為神光。第二天，感覺頭痛如針刺。他的老師想要醫治他，空中傳來聲音說：『這是換骨，非常疼痛。』祖師於是將見到神的事情告訴了他的老師。老師看他的頭頂骨，就像五座山峰秀麗地聳立。於是說：『你的相貌吉祥，應當有所證悟。神讓你向南去，那就是少林寺的 達磨（Bodhidharma，禪宗始祖） 大士，必定是你的老師。』 祖師接受教誨前往少室山。他得法傳衣的事蹟，在 達磨（Bodhidharma，禪宗始祖） 章中已經詳細記載了。自從 達磨（Bodhidharma，禪宗始祖） 在少林寺示寂西歸后，大師繼續闡揚玄妙的禪風，廣泛尋求佛法繼承人。到了 北齊（550-577） 天平二年（535），有一位居士，年齡超過四十歲，沒有說出姓名，來到禮拜，然後問祖師說：『弟子身患風病，請和尚為我懺悔罪業。』 祖師說：『把你的罪拿來，我為你懺悔。』居士過了很久說：『尋找罪業，卻找不到。』祖師說：『我已經為你懺悔完畢。你應該依佛法僧安住。』居士說：『現在見到和尚，已經知道是僧。還不知道，什麼叫做佛法？』祖師說：『是心是佛，是心是法，法與佛沒有分別，僧寶也是這樣。』 居士說：『今天才知道罪的本性，不在內，不在外，不在中間，就像心一樣，佛法沒有分別。』祖師深深器重他。（ 瑯玡覺（Langye Jue） 說：『還欠一句如何作云何梵？』 梁山觀（Liangshan Guan） 在尋找罪業了不可得之處說：『罪性向什麼地方去了？』又說：『不但是罪性，尋找罪的人也看不見。』 云居齊（Yunjü Qi） 說：『二祖深深器重他，是肯定他會佛法嗎？肯定他會說道理嗎？』） 於是為他剃髮，說：『這是我的寶貝啊，應該叫他 僧璨（Sengcan，禪宗三祖）。』那年三月十八日，在 光福寺（Guangfu Temple） 受具足戒。從此疾病漸漸痊癒，執侍了兩年。祖師於是告訴他：『 菩提達磨（Bodhidharma，禪宗始祖）。』
【English Translation】 English version The meaning of Hinayana. At the age of thirty-three, he returned to Xiangshan and sat in meditation all day long. After another eight years, in silence, he suddenly saw a divine person who said to him, 'You are about to attain fruition, why linger here? The Great Path is not far, you should go south.' The Patriarch knew it was divine assistance, so he changed his name to Shenguang. The next day, he felt a headache like needles pricking him. His teacher wanted to heal him, but a voice in the air said, 'This is bone replacement, it is very painful.' The Patriarch then told his teacher about seeing the divine being. The teacher looked at the top of his skull, which looked like five peaks standing out beautifully. So he said, 'Your appearance is auspicious, you should have some realization. The divine being telling you to go south, that is the Great Master Bodhidharma (達磨, the founder of Zen Buddhism) of Shaolin Temple, he must be your teacher.' The Patriarch accepted the teaching and went to Mount Shaoshi. His deeds of obtaining the Dharma and passing on the robe are recorded in detail in the Bodhidharma (達磨, the founder of Zen Buddhism) chapter. Since Bodhidharma (達磨, the founder of Zen Buddhism) passed away and returned to the West from Shaolin Temple, the Great Master continued to expound the profound Zen style and widely sought Dharma successors. In the second year of Tianping (535) during the Northern Qi Dynasty (550-577), there was a layman, over forty years old, who did not give his name, came to pay respects, and then asked the Patriarch, 'This disciple is suffering from wind disease, please, Venerable, repent my sins for me.' The Patriarch said, 'Bring your sins here, and I will repent for you.' The layman said after a long time, 'Searching for sins, I cannot find them.' The Patriarch said, 'I have finished repenting for you. You should abide by the Buddha, Dharma, and Sangha.' The layman said, 'Now that I have seen the Venerable, I already know it is the Sangha. I still don't know, what is called the Buddha and the Dharma?' The Patriarch said, 'This mind is the Buddha, this mind is the Dharma, the Dharma and the Buddha are not different, and so is the Sangha Jewel.' The layman said, 'Today I know that the nature of sin is not inside, not outside, not in the middle, just like the mind, the Buddha and the Dharma are not different.' The Patriarch deeply valued him. (Langye Jue (瑯玡覺) said, 'Still lacking a 'how to make' question.' Liangshan Guan (梁山觀) said at the place where searching for sins is impossible to find, 'Where has the nature of sin gone?' He also said, 'Not only the nature of sin, but the seeker is also not seen.' Yunjü Qi (雲居齊) said, 'The Second Patriarch deeply valued him, is he affirming that he understands the Buddha Dharma? Is he affirming that he can speak the truth?') So he shaved his head and said, 'This is my treasure, he should be called Sengcan (僧璨, the Third Zen Patriarch).' On the eighteenth day of the third month of that year, he received the full precepts at Guangfu Temple (光福寺). From then on, his illness gradually healed, and he served for two years. The Patriarch then told him, 'Bodhidharma (菩提達磨, the founder of Zen Buddhism).'
遠自竺干。以正法眼藏並信衣。密付于吾。吾今授汝。汝當守護無令斷絕。聽吾偈曰。本來緣有地。因地種華生。本來無有種。華亦不曾生。祖付衣法已。又曰。汝受吾教。宜處深山。未可行化。當有國難。僧璨曰。師既預知。愿垂示誨。祖曰。非吾知也。斯乃達磨傳般若多羅懸記云。心中雖吉外頭㐫。是也。吾校年代。正在於汝。汝當諦思前言。勿罹世難。然吾亦有宿累。今要酬之。善去善行。俟時傳付○祖付囑已。即往鄴都。隨宜說法。一音演暢。四眾皈依。如是積三十四載。遂韜光混跡。變易儀相。或入諸酒肆。或過於屠門。或習街談。或隨廝役。人問之曰。師是道人。何故如是。祖曰。我自調心。何關汝事。又于管城縣匡救寺三門下。談無上道。聽者林會。時有辯和法師者。于寺中講涅槃經。學徒聞師闡法。稍稍引去。辯和不勝其憤。興謗於邑宰翟仲侃。仲侃惑其邪說。加祖以非法。祖怡然委順。識真者謂之償債。時年一百七歲。即隋文帝開皇十三年癸丑歲三月十六日也(皓月供奉。問長沙岑和尚。古德云。了即業障本來空。未了應須償宿債。只如師子尊者。二祖大師。為甚麼得償債去。長沙云。大德不識本來空。皓月云。如何是本來空。長沙云。業障是。云如何是業障。長沙云。本來空是。皓月無語。長涉
【現代漢語翻譯】 現代漢語譯本 從遙遠的印度（竺干）而來，我將正法眼藏（指禪宗頓悟的法門）和信衣（禪宗祖師的衣缽）秘密地傳授給你。你現在接受了我的傳授，應當守護它，不要讓它斷絕。聽我的偈語：『本來緣有地，因地種華生。本來無有種，華亦不曾生。』（本來萬法都是因緣和合而生，依地而種花才能生長。如果本來就沒有種子，那麼花也不會生長。） 祖師傳付衣法之後，又說：『你接受了我的教誨，應該隱居在深山之中，不要急於弘揚佛法。將來會有國家災難。』僧璨（三祖僧璨）說：『師父既然預先知道，希望您能指示教誨。』祖師說：『不是我知道，這是達磨（菩提達摩）傳般若多羅（達摩的老師）的懸記中說的：『心中雖吉外頭兇』，就是指這件事。我推算年代，正應在你身上。你應當仔細思考我之前說的話，不要遭遇世間的災難。然而我也有宿世的業債，現在要償還。好好離去，好好修行，等待時機傳付衣法。』 祖師囑咐完畢，就前往鄴都（北齊都城，今河北臨漳），隨順機緣說法。用一種聲音演說，四眾弟子都來皈依。這樣過了三十四年，於是韜光養晦，改變自己的儀容相貌。有時進入酒館，有時經過屠宰場，有時學習街頭巷尾的談話，有時跟隨著僕役。人們問他說：『師父是道人，為什麼這樣做？』祖師說：『我自己在調伏內心，與你何干？』 又在管城縣（今河南鄭州管城區）匡救寺的三門下，談論無上道。聽的人很多。當時有辯和法師，在寺中講解《涅槃經》。學徒們聽到祖師闡述佛法，漸漸地離去聽祖師講法。辯和非常憤怒，就在縣令翟仲侃面前誹謗祖師。翟仲侃被他的邪說迷惑，用不合法的手段加害祖師。祖師安然順從，明白真理的人認為這是在償還宿債。當時祖師一百零七歲，即隋文帝開皇十三年癸丑歲三月十六日（公元593年）。（皓月供奉問長沙岑和尚：古德說：『了即業障本來空，未了應須償宿債。』（如果明白了，業障本來就是空性的；如果不明白，就應該償還宿世的業債。）就像師子尊者、二祖大師，為什麼會償還宿債呢？長沙說：『大德不認識本來空。』皓月問：『如何是本來空？』長沙說：『業障是。』問：『如何是業障？』長沙說：『本來空是。』皓月無話可說。長涉）
【English Translation】 English version From distant India (竺干, Zhugan), I have secretly entrusted to you the 正法眼藏 (Zhèngfǎ Yǎnzàng, the Dharma Eye Treasury, referring to the direct insight of Zen) and the 信衣 (Xìnyī, the robe of faith, the patriarchal robe of Zen). Now that you have received my transmission, you must protect it and not let it be cut off. Listen to my verse: 'Originally, there is a ground for conditions; because of the ground, flowers are born. Originally, there is no seed; flowers are never born.' (Originally, all dharmas arise from the aggregation of conditions; flowers can only grow if seeds are planted on the ground. If there are no seeds to begin with, then flowers will not grow.) After the Patriarch transmitted the robe and Dharma, he further said: 'Having received my teachings, you should dwell in the deep mountains and not rush to propagate the Dharma. There will be national calamities in the future.' Sengcan (僧璨, the Third Patriarch Sengcan) said: 'Since the Master foresees this, I hope you can instruct and teach me.' The Patriarch said: 'It is not that I know, but this is what was said in the prediction of Prajnatara (般若多羅, the teacher of Bodhidharma) transmitted by Bodhidharma (達磨, Bodhidharma): 'Though auspicious within, there is misfortune without,' which refers to this matter. I calculate the years, and it corresponds to you. You should carefully consider what I said earlier and not encounter worldly disasters. However, I also have karmic debts from past lives that I must repay now. Depart well, practice well, and wait for the opportunity to transmit the Dharma.' After the Patriarch finished his instructions, he went to Ye Du (鄴都, the capital of the Northern Qi dynasty, present-day Linzhang, Hebei), teaching the Dharma according to circumstances. Speaking with one voice, the fourfold assembly all took refuge. After thirty-four years, he concealed his light and mixed with the world, changing his appearance. Sometimes he entered taverns, sometimes he passed through butcher shops, sometimes he learned the conversations of the streets, and sometimes he followed servants. People asked him: 'Master, you are a Daoist, why do you do this?' The Patriarch said: 'I am taming my mind, what does it have to do with you?' Furthermore, at the three gates of Kuangjiu Temple (匡救寺) in Guancheng County (管城縣, present-day Guancheng District, Zhengzhou, Henan), he discussed the unsurpassed Dao. Many people listened. At that time, there was a Dharma Master Bianhe (辯和) who was lecturing on the Nirvana Sutra in the temple. The students, hearing the Patriarch expounding the Dharma, gradually left to listen to the Patriarch. Bianhe was very angry and slandered the Patriarch before the county magistrate Zhai Zhongkan (翟仲侃). Zhai Zhongkan was deluded by his heretical words and harmed the Patriarch with illegal means. The Patriarch calmly submitted, and those who understood the truth considered this to be repaying karmic debts. At that time, the Patriarch was one hundred and seven years old, which was the sixteenth day of the third month of the Gui Chou year during the Kaihuang era of Emperor Wen of the Sui Dynasty (隋文帝) (593 AD). (Haoyue offered and asked Zen Master Changsha Cen: The ancient worthies said: 'If understood, karmic obstacles are originally empty; if not understood, one must repay past debts.' Like Venerable Lion and the Second Patriarch, why did they repay their debts? Changsha said: 'Great Virtue does not recognize original emptiness.' Haoyue asked: 'What is original emptiness?' Changsha said: 'Karmic obstacles are.' Asked: 'What are karmic obstacles?' Changsha said: 'Original emptiness is.' Haoyue was speechless. Changshe)
以偈示之云。假有元非有。假滅亦非無。涅槃償債義。一性更無殊)。
三祖僧璨大師
三祖僧璨大師者。不知何許人也。初以白衣。謁二祖。既受度傳法。隱於舒州之皖公山。屬後周武帝破滅佛法。祖往來太湖縣司空山。居無常處。積十餘載。時人無能知者。至隨開皇十二年壬子歲。有沙彌道信。年始十四。來禮祖曰。愿和尚慈悲乞與解脫法門。祖曰。誰縛汝。曰無人縛。祖曰。何更求解脫乎。信于言下大悟。(天奇瑞雲。只知請問解脫。不知刺頭入膠盆。當時不遇作家。焉得以楔出楔。忽然夢醒。方見無端。劈面云貓)服勞九載。後於吉州受戒。侍奉尤謹。祖屢試以玄微。知其緣熟。乃付衣法。偈曰。華種雖因地。從地種華生。若無人下種。華地盡無生○師信心銘曰。至道無難。唯嫌揀擇。但莫憎愛。洞然明白。毫釐有差。天地懸隔。欲得現前。莫存順逆。違順相爭。是為心病。不識玄旨。徒勞念靜。圓同太虛。無欠無餘。良由取捨。所以不如。莫逐有緣。勿住空忍。一種平懷。泯然自盡。止動歸止。止更彌動。唯滯兩邊。寧知一種。一種不通。兩處失功。遣有沒有。從空背空。多言多慮。轉不相應。絕言絕慮。無處不通。歸根得旨。隨照失宗。須臾返照。勝卻前空。前空轉變。皆由妄見。不用求真
【現代漢語翻譯】 現代漢語譯本 以偈語開示說：『假有的原本並非真有，假有的消滅也並非真無。涅槃的意義在於償還業債，本體的真性並無任何差別。』（涅槃：佛教用語，指超脫生死輪迴的境界）
三祖僧璨大師
三祖僧璨大師，不知是哪裡人。最初以在家身份拜見二祖慧可大師。接受度化並傳承佛法后，隱居在舒州的皖公山。適逢後周武帝（561-578） 破滅佛法，三祖往來於太湖縣的司空山，居無定所，歷時十餘年，當時沒有人能夠認識他。到了隋朝開皇十二年壬子歲（592），有沙彌道信，年僅十四歲，前來拜見三祖說：『愿和尚慈悲，乞求給予解脫法門。』三祖說：『誰束縛了你？』道信說：『沒有人束縛我。』三祖說：『既然沒有人束縛你，又何必求解脫呢？』道信在言語之下大悟。（天奇瑞雲禪師評論說：『只知道請求解脫，卻不知道自己刺頭進入了膠盆。當時如果沒有遇到真正的行家，怎麼能夠用楔子拔出楔子呢？忽然夢醒，才發現一切都是無端生事。劈頭蓋臉就像一隻云貓。』）道信服侍三祖勞作九年，後來在吉州受戒，侍奉更加恭謹。三祖多次用玄妙的道理考驗他，知道他的因緣成熟，於是將衣缽和佛法傳授給他。偈語說：『花的種子雖然依靠土地，從土地中生長出花朵。如果沒有人播種，花和土地最終都不會有生命。』 三祖僧璨大師的《信心銘》說：『至高的道並不難，只在于不要挑剔選擇。只要不憎恨也不愛戀，就能洞然明白。稍微有一點點差別，就如同天地般懸隔。想要讓真理顯現在眼前，就不要存在順從或違逆的想法。違逆和順從相互爭鬥，這就是心的病。不認識玄妙的旨意，徒勞地念經靜坐。圓滿如同太虛空，沒有欠缺也沒有剩餘。正是因為有取捨，所以不如意。不要追逐有為的因緣，不要安住在空無的忍耐中。用一種平等的心懷，泯滅一切自然就會停止。停止動念想要歸於止境，停止反而更加動盪。只停留在兩邊，怎麼能知道唯一的真理？一種真理不能通達，兩處都會失去功效。捨棄有，又背離空。說話越多，思慮越多，反而越不相應。斷絕言語和思慮，無處不通達。迴歸根本就能領悟旨意，隨著外在的照耀就會失去根本。稍微反觀自照，勝過之前的空無。之前的空無轉變，都是由於虛妄的見解。不用向外尋求真理』
【English Translation】 English version He instructed with a verse, saying: 'The provisional existence is originally not real existence; the cessation of the provisional is also not non-existence. Nirvana (Nirvana: a Buddhist term referring to the state of transcendence from the cycle of birth and death) means repaying debts; the one nature has no difference.'
The Third Patriarch, Great Master Sengcan
The Third Patriarch, Great Master Sengcan, is not known from where he came. Initially, as a layman, he visited the Second Patriarch, Huike. After being ordained and receiving the Dharma transmission, he lived in seclusion on Mount Wangong in Shuzhou. During the time when Emperor Wu of the Northern Zhou Dynasty (561-578) destroyed Buddhism, the Patriarch traveled back and forth to Mount Sikong in Taihu County, residing in no fixed place for more than ten years. At that time, no one was able to recognize him. In the year Renzi, the twelfth year of the Kaihuang era of the Sui Dynasty (592), a novice monk named Daoxin, only fourteen years old, came to pay respects to the Patriarch, saying, 'May the Venerable One have compassion and grant me the Dharma gate of liberation.' The Patriarch said, 'Who binds you?' Daoxin said, 'No one binds me.' The Patriarch said, 'If no one binds you, why seek liberation?' Daoxin had a great awakening upon hearing these words. (Zen Master Tianqi Ruiyun commented: 'He only knew to ask for liberation, but did not know that he was sticking his head into a glue pot. If he had not met a true master at that time, how could he have used a wedge to remove a wedge? Suddenly awakening from a dream, he realized that everything was causeless. It was like a cloud cat right in front of his face.') Daoxin served the Third Patriarch for nine years, and later received ordination in Jizhou, serving with even greater diligence. The Patriarch repeatedly tested him with profound principles, knowing that his conditions were ripe, and then transmitted the robe and Dharma to him. The verse said: 'Although the seed of a flower depends on the earth, flowers grow from the earth. If no one sows the seed, both the flower and the earth will ultimately have no life.' The Third Patriarch, Great Master Sengcan's 'Verses on Faith Mind' says: 'The Great Way is not difficult; it only dislikes picking and choosing. Just do not hate or love, and you will be clearly enlightened. A slight difference is like heaven and earth being far apart. If you want the truth to appear before you, do not have thoughts of compliance or opposition. Compliance and opposition contend with each other; this is the sickness of the mind. Not recognizing the profound meaning, it is futile to recite scriptures and sit in meditation. Round like the great void, without lack or excess. It is precisely because of taking and rejecting that you are not as you should be. Do not pursue conditioned causes, do not dwell in the patience of emptiness. With a single, equal mind, all will naturally cease. Stopping movement, wanting to return to stillness, stopping only makes it more agitated. Only dwelling on both sides, how can you know the one truth? If the one truth cannot be penetrated, both sides will lose their effectiveness. Abandoning existence, and turning away from emptiness. The more you speak, the more you think, the more you become unaligned. Cutting off speech and thought, there is nowhere you cannot penetrate. Returning to the root, you can grasp the meaning; following external illumination, you will lose the root. Slightly reflecting inward, it is better than the previous emptiness. The transformation of the previous emptiness is all due to false views. There is no need to seek truth externally.'
。唯須息見。二見不住。慎莫追尋。才有是非。紛然失心。二由一有。一亦莫守。一心不生。萬法無咎。無咎無法。不生不心。能由境滅。境逐能沉。境由能境。能由境能。欲知兩段。元是一空。一空同兩。齊含萬象。不見精粗。寧有偏黨。大道體寬。無易無難。小見狐疑。轉急轉遲。執之失度。必入邪路。放之自然。體無去住。任性合道。逍遙絕惱。繫念乖真。昏沉不好。不好勞神。何用疏親。欲取一乘。勿惡六塵。六塵不惡。還同正覺。智者無為。愚人自縛。法無異法。妄自愛著。將心用心。豈非大錯。迷生寂亂。悟無好惡。一切二邊。良由斟酌。夢幻空華。何勞把捉。得失是非。一時放卻。眼若不睡。諸夢自除。心若不異。萬法一如。一如體玄。兀爾忘緣。萬法齊觀。歸復自然。泯其所以。不可方比。止動無動。動止無止。兩既不成。一何有爾。究竟窮極。不存軌則。契心平等。所作俱息。狐疑盡凈。正信調直。一切不留。無可記憶。虛明自照。不勞心力。非思量處。識情難測。真如法界。無他無自。要急相應。唯言不二。不二皆同。無不包容。十方智者。皆入此宗。宗非促延。一念萬年。無在不在。十方目前。極小同大。忘絕境界。極大同小。不見邊表。有即是無。無即是有。若不如是。必不須守。一即一切
。一切即一。但能如是。何慮不畢。信心不二。不二信心。言語道斷。非去來今(圓悟勤云。人多錯會道。至道本無難。亦無不難。只是唯嫌揀擇。若恁么會。一萬年。也未夢見在)。
四祖道信大師
四祖道信大師者。姓司馬氏。世居河內。后徙于蘄州廣濟縣。生而超異。幼慕空宗。諸解脫門。宛如宿習。既嗣祖風。攝心無寐。脅不至席者六十年。隋大業十三載。領徒眾抵吉州。值群盜圍城七旬不解。萬衆惶怖。祖愍之。教令念摩訶般若。時賊眾望雉堞間。若有神兵。乃相謂曰。城內必有異人。稍稍引去。唐武德甲申歲。師卻返蘄春。住破頭山。學侶云臻。一日往黃梅縣。路逢一小兒。骨相奇秀。祖問曰。子何姓。答曰。姓即有。不是常姓。祖曰。是何姓。答曰。是佛性。祖曰。汝無姓邪。答曰。性空故無。祖默識其法器。即俾侍者。至其母所。乞令出家。母以宿緣故。殊無難色。遂舍為弟子。以至付法傳衣。偈曰。華種有生性。因地華生生。大緣與性合。當生生不生(天童覺頌云。黃梅果熟。白藕花開。問唯佛性。體異凡胎。衣傳南嶺人將去。松老西山我再來。兩借皮囊成底事。一壺風月湛無埃)。
五祖弘忍大師
五祖弘忍大師者。蘄州黃梅人也。先為破頭山中栽松道者。嘗請於四祖
【現代漢語翻譯】 現代漢語譯本：一切即一。如果能夠明白這個道理，又何必擔心不能達到最終的解脫呢？對信心的理解是無二的，這種無二的信心，是超越言語可以表達的境界。它既不在過去，也不在現在，也不在未來。（圓悟勤禪師說：很多人錯誤地理解了『至道本無難』的含義，認為它既無難也無不難，只是害怕選擇。如果這樣理解，即使過一萬年，也無法真正領悟）。
四祖道信大師
四祖道信大師，姓司馬氏，世代居住在河內，後來遷徙到蘄州廣濟縣。他天生就與衆不同，從小就嚮往空宗（佛教的一個宗派，強調萬法皆空），對於各種解脫之門，就好像是前世就已熟悉一樣。繼承祖師的禪風后，他專心攝持心念，從不睡眠，六十年間身體沒有靠過牀蓆。隋朝大業十三年（617年），他帶領徒眾到達吉州，正趕上盜賊圍城七十天無法攻破，城中百姓萬分恐慌。道信大師憐憫他們，教他們唸誦摩訶般若（偉大的智慧）。當時盜賊們從城墻的雉堞間望去，好像有神兵相助，於是互相說道：『城內一定有異人。』就漸漸地撤退了。唐朝武德甲申年（624年），大師返回蘄春，住在破頭山，前來學習的人非常多。一天，他前往黃梅縣，在路上遇到一個小孩子，骨骼相貌非常奇特俊秀。大師問道：『你姓什麼？』小孩回答說：『姓是有，但不是普通的姓。』大師問：『是什麼姓？』小孩回答說：『是佛性。』大師問：『你沒有姓嗎？』小孩回答說：『因為性空，所以沒有姓。』大師默默地認識到他是可以繼承佛法的人才，就讓侍者到他的母親那裡，請求讓她允許孩子出家。他的母親因為有前世的因緣，所以沒有絲毫的為難之色，於是就把孩子舍給大師做了弟子，最終大師把佛法和衣缽傳授給了他。傳法偈語說：『華種有生性，因地華生生。大緣與性合，當生生不生。』（天童覺禪師頌揚說：黃梅的果實成熟了，白色的蓮花開放了。問的是唯有佛性，它的本體不同於凡人的胎生。衣缽傳給南嶺的人帶走了，老松樹在西山等著我再來。兩次借用皮囊成就了什麼事？一壺清風明月澄澈無塵埃）。
五祖弘忍大師
五祖弘忍大師，是蘄州黃梅人。他先前是破頭山中栽松樹的道人，曾經向四祖（道信大師）請求
【English Translation】 English version: All is one. If one can understand this, what worries are there about not achieving ultimate liberation? The understanding of faith is non-dual; this non-dual faith transcends the realm of language. It is neither in the past, nor in the present, nor in the future. (Zen Master Yuanwu Keqin said: Many people mistakenly understand the meaning of 'The Great Way is not difficult.' They think it is neither difficult nor not difficult, but are simply afraid of making choices. If you understand it this way, even after ten thousand years, you will not have even dreamt of it.)
The Fourth Patriarch, Dàoxìn
The Fourth Patriarch, Dàoxìn, whose surname was Sima, lived for generations in Hénèi, later moving to Guangji County in Qizhou. He was born extraordinary, and from a young age, he yearned for the emptiness school (a school of Buddhism emphasizing emptiness of all phenomena). The various gates of liberation were as familiar to him as if he had practiced them in a previous life. After inheriting the ancestral Zen tradition, he concentrated on holding his mind, never sleeping, and for sixty years, his body never touched a bed. In the thirteenth year of the Daye era of the Sui Dynasty (617 AD), he led his disciples to Jizhou, where they encountered bandits besieging the city for seventy days without success. The people were terrified. Dàoxìn pitied them and taught them to recite Mahaprajna (great wisdom). At that time, the bandits looked at the battlements of the city wall and saw what appeared to be divine soldiers, so they said to each other, 'There must be an extraordinary person inside the city.' And they gradually withdrew. In the Jiǎshēn year of the Wude era of the Tang Dynasty (624 AD), the master returned to Qichun and lived on Potou Mountain. Many people came to study with him. One day, he went to Huangmei County and met a young boy on the road whose bones and features were remarkably handsome. The master asked, 'What is your surname?' The boy replied, 'I have a surname, but it is not a common one.' The master asked, 'What is your surname?' The boy replied, 'It is Buddha-nature.' The master asked, 'Do you have no surname?' The boy replied, 'Because nature is empty, I have no surname.' The master silently recognized him as a vessel for the Dharma and immediately sent a servant to his mother, asking her to allow the child to leave home. Because of her past karmic connections, his mother had no objections, so she gave the child to the master as a disciple. Eventually, the master transmitted the Dharma and robe to him. The verse of transmission says: 'The seed of a flower has the nature of life; because of the soil, the flower grows. When great conditions unite with nature, what should be born is not born.' (Zen Master Tiantong Jue praised: The fruit of Huangmei is ripe, the white lotus flower is in bloom. What is asked is only Buddha-nature, its essence is different from the birth of ordinary beings. The robe is taken away by the person from the Southern Ridge, the old pine tree waits for me to return to the Western Mountain. What is accomplished by borrowing the skin bag twice? A pot of clear wind and bright moon is pure and without dust.)
The Fifth Patriarch, Hongren
The Fifth Patriarch, Hongren, was a native of Huangmei in Qizhou. He was previously a Daoist who planted pine trees in Potou Mountain and once asked the Fourth Patriarch (Dàoxìn)
曰。法道可得聞乎。祖曰。汝已老脫有聞。其能廣化邪。儻若再來。吾尚可遲汝。乃去行水邊。見一女子浣衣。揖曰。寄宿得否。女曰。我有父兄。可往求之。曰諾。我即敢行。女首肯之。遂回䇿而去。女周氏季子也。歸輒孕。父母大惡逐之。女無所歸。日傭紡里中。夕止於眾館之下。已而生一子。以為不祥。因拋濁港中。明日見之。溯流而上。氣體鮮明。大驚遂舉之。成童。隨母乞食。里人呼為無姓兒。后遇信大師得法。嗣化于破頭山○咸亨中。有一居士。姓盧。名慧能。自新州來參謁。祖問曰。汝自何來。盧曰嶺南。祖曰。欲須何事。盧曰。唯求作佛。祖曰。嶺南人無佛性。若為得佛。盧曰。人即有南北。佛性豈然。祖知是異人。乃訶曰。著槽廠去。盧禮足而退。便入碓房。服勞于杵臼之間。晝夜不息。經八月。祖知付授時至。遂告眾曰。正法難解。不可徒記吾言。持為己任。汝等各自隨意述一偈。若語意冥符。則衣法皆付。時會下七百餘僧。上座神秀者。學通內外。眾所宗仰。咸推稱曰。若非尊秀。疇敢當之。神秀竊聆眾譽。不復思惟。乃于廊壁。書一偈曰。身是菩提樹。心如明鏡臺。時時勤拂拭。莫使惹塵埃。祖因經行。忽見此偈。知是神秀所述。乃讚歎曰。後代依此修行。亦得勝果。其壁本欲令處士盧珍。
【現代漢語翻譯】 問：『佛法真理可以聽聞嗎？』 祖師說：『你已經老了，即使聽聞了，又能廣泛教化誰呢？如果能再來一次，我或許可以等你。』 於是離去，走到水邊，看見一個女子在洗衣服。便作揖說：『可以借宿一晚嗎？』 女子說：『我有父親和兄長，你可以去求他們。』 祖師說：『好的。我這就敢去。』女子點頭同意。 於是拿著枴杖離開了。這女子是周氏的小女兒。回家后就懷孕了，父母非常厭惡她，把她趕了出去。女子無處可去，白天在村裡靠給人紡紗為生，晚上就住在公共館舍的屋檐下。不久生了一個兒子，認為是不祥之兆，就丟棄在濁港中。 第二天去看，發現孩子逆流而上，氣息鮮明。大吃一驚，於是把他抱了回來。長大成人後，跟隨母親乞討為生。村裡人叫他『無姓兒』。後來遇到信大師（指四祖道信）得到佛法，在破頭山繼承道統教化眾生。 咸亨（670-674）年間，有一位居士，姓盧，名慧能（六祖慧能），從新州來參拜五祖弘忍。 祖師問：『你從哪裡來？』 盧慧能說：『嶺南。』 祖師問：『想要求什麼？』 盧慧能說：『只求成佛。』 祖師說：『嶺南人沒有佛性，怎麼能成佛？』 盧慧能說：『人有南北之分，佛性難道也是這樣嗎？』 祖師知道他是不同尋常的人，於是呵斥說：『到槽廠去！』 盧慧能行禮後退下，便進入碓房，在杵臼之間服勞，日夜不停。經過八個月。 祖師知道傳授衣缽的時機到了，於是告訴大家說：『正法難以理解，不能只是記住我的話，把它當作自己的任務。你們各自隨意作一首偈，如果偈語的意思與正法暗合，那麼衣缽就都傳給他。』 當時寺廟裡有七百多僧人，上座神秀（神秀大師）學識淵博，通曉內外典籍，是大家所敬仰的人。大家都推舉他說：『如果不是神秀，誰敢擔當重任呢？』 神秀暗自聽到大家的讚譽，不再深入思考，於是在走廊的墻壁上，寫了一首偈：『身是菩提樹，心如明鏡臺。時時勤拂拭，莫使惹塵埃。』 祖師因循著走廊行走，忽然看見這首偈，知道是神秀所作，於是讚歎說：『後代人依照這個修行，也能得到好的結果。』這面牆壁本來是打算讓處士盧珍（盧珍居士）...
【English Translation】 Asked: 'Can the Dharma (the teachings of Buddha) be heard?' The Patriarch (Fifth Patriarch Hongren) said: 'You are already old, even if you hear it, who can you widely transform? If you could come again, I might wait for you.' Then he left and went to the water's edge, where he saw a woman washing clothes. He bowed and said: 'May I stay for the night?' The woman said: 'I have a father and brothers, you can go and ask them.' The Patriarch said: 'Okay. I dare to go.' The woman nodded in agreement. So he left with his staff. This woman was the youngest daughter of the Zhou family. She became pregnant after returning home, and her parents were very disgusted with her and drove her out. The woman had nowhere to go, so she made a living by spinning yarn for people in the village during the day, and stayed under the eaves of public halls at night. Soon she gave birth to a son, whom she considered an ominous sign, so she abandoned him in the Turbid Harbor. The next day, she went to see him and found the child going upstream, with a clear aura. She was greatly surprised and took him back. When he grew up, he begged for food with his mother. The villagers called him 'the child without a surname'. Later, he met Master Xin (Fourth Patriarch Daoxin) and obtained the Dharma, inheriting the lineage and teaching sentient beings on Potou Mountain. During the Xianheng (670-674) period of the Tang Dynasty, there was a layman named Lu Huineng (Sixth Patriarch Huineng), who came from Xinzhou to pay homage to the Fifth Patriarch Hongren. The Patriarch asked: 'Where do you come from?' Lu Huineng said: 'Lingnan.' The Patriarch asked: 'What do you seek?' Lu Huineng said: 'I only seek to become a Buddha.' The Patriarch said: 'People from Lingnan have no Buddha-nature, how can you become a Buddha?' Lu Huineng said: 'People are divided by north and south, but is Buddha-nature also like that?' The Patriarch knew that he was an extraordinary person, so he scolded: 'Go to the mill!' Lu Huineng bowed and retreated, then entered the mortar room, working hard between the pestle and mortar, day and night. After eight months. The Patriarch knew that the time to transmit the robe and bowl had come, so he told everyone: 'The true Dharma is difficult to understand, you cannot just remember my words and take it as your own task. Each of you should compose a verse at will, and if the meaning of the verse coincides with the true Dharma, then the robe and bowl will be passed on to him.' At that time, there were more than seven hundred monks in the temple, and the senior monk Shenxiu (Great Master Shenxiu) was knowledgeable and proficient in both internal and external scriptures, and was respected by everyone. Everyone recommended him, saying: 'If it is not Shenxiu, who dares to take on the important task?' Shenxiu secretly heard everyone's praise, and no longer thought deeply, so he wrote a verse on the wall of the corridor: 'The body is the Bodhi tree, the mind is like a bright mirror stand. Constantly strive to wipe it clean, do not let it be stained with dust.' The Patriarch was walking along the corridor when he suddenly saw this verse, knowing that it was written by Shenxiu, so he praised: 'Future generations who practice according to this will also obtain good results.' This wall was originally intended for the layman Lu Zhen (Layman Lu Zhen)...
繪楞伽變相。及見題偈在壁。遂止不畫。各令唸誦。盧在碓坊。忽聆誦偈。乃問同學。是何章句。同學曰。汝不知。和尚求法嗣。令各述心偈。此則秀上座所述。和尚深加歎賞。必將付法傳衣也。盧曰。其偈云何。同學為誦。盧良久曰。美則美矣。了則未了。同學訶曰。庸流何知。勿發狂言。盧曰。子不信邪。愿以一偈和之。同學不答。相視而笑。盧至夜密告一童子。引至廊下。盧自秉燭。請別駕張日用。于秀偈之側。寫一偈曰。菩提本無樹。明鏡亦非臺。本來無一物。何處惹塵埃。祖后見此偈曰。此是誰作。亦未見性。眾聞師語。遂不之顧。逮夜祖潛詣碓坊。問曰。米白也未。盧曰。白也未有篩。祖于碓以杖三擊之。盧即以三鼓入室。祖告曰。諸佛出世。為一大事故。隨機大小。而引導之。遂有十地三乘頓漸等旨。以為教門。然以無上微妙秘密圓明真實正法眼藏。付于上首大迦葉尊者。展轉傳授二十八世。至達磨。屆於此土。得可大師。承襲以至於今。以法寶及所傳袈裟。用付于汝。善自保護。無令斷絕。聽吾偈曰。有情來下種。因地果還生。無情既無種。無性亦無生。盧行者跪受衣法。啟曰。法則既受。衣付何人。祖曰。昔達磨初至。人未之信。故傳衣以明得法。今信心已熟。衣乃爭端。止於汝身。不復傳也。且
【現代漢語翻譯】 現代漢語譯本： （慧能）繪製《楞伽經》變相圖。看見墻壁上的題偈，於是停止作畫。各自讓他們唸誦。盧（慧能）在碓坊，忽然聽到唸誦偈語，就問同學：『這是什麼章句？』同學說：『你不知道嗎？和尚求法嗣，讓大家各自陳述心偈，這是神秀上座所作的。和尚非常讚賞，必定要付法傳衣了。』盧（慧能）說：『他的偈語是什麼？』同學為他誦讀。盧（慧能）聽了很久說：『美則美矣，了則未了。』同學呵斥說：『你這庸俗之輩知道什麼？不要胡說八道。』盧（慧能）說：『你不相信嗎？我願意作一偈來應和。』同學不回答，互相看著笑著。盧（慧能）到晚上偷偷告訴一童子，引他到走廊下。盧（慧能）親自拿著蠟燭，請別駕張日用於神秀的偈語旁邊，寫了一偈：『菩提本無樹，明鏡亦非臺。本來無一物，何處惹塵埃。』祖師（弘忍）後來見到這偈語說：『這是誰作的？亦未見性。』眾人聽到祖師的話，就不再理會。等到晚上，祖師偷偷來到碓坊，問道：『米舂好了嗎？』盧（慧能）說：『舂好了，只是還沒有篩。』祖師用杖在碓上敲了三下。盧（慧能）就以三更時分入室。祖師告訴他：『諸佛出世，爲了一件大事因緣，隨機應變，引導眾生。』於是有十地、三乘、頓悟、漸悟等宗旨，作為教門。然而將無上微妙秘密圓明真實的正法眼藏，傳付給上首大迦葉尊者（Mahākāśyapa）。輾轉傳授二十八世，到菩提達磨（Bodhidharma），來到這片土地，得到慧可大師（Huike）。承襲以至於今天。將法寶以及所傳的袈裟，用來傳付給你，好好保護，不要讓它斷絕。聽我的偈語：『有情來下種，因地果還生。無情既無種，無性亦無生。』盧行者（慧能）跪著接受衣法，問道：『法則既然接受了，衣付給誰呢？』祖師說：『當初達磨（Bodhidharma）初來時，人們不相信，所以傳衣來表明得法。現在人們的信心已經成熟，衣物乃是爭端的根源，就到你為止，不再傳了。而且……』 English version: (Huineng) was painting a transformation picture of the Laṅkāvatāra Sūtra. Seeing the verse inscribed on the wall, he stopped painting. He instructed everyone to recite the verse. While Lu (Huineng) was in the rice-pounding room, he suddenly heard the recitation of the verse and asked a fellow student, 'What is this verse?' The student replied, 'Don't you know? The Abbot is seeking a Dharma heir and has asked everyone to compose a verse expressing their understanding. This is the verse composed by Senior Seat Shenxiu. The Abbot greatly admires it and will surely pass on the Dharma and robe.' Lu (Huineng) asked, 'What does the verse say?' The student recited it for him. After listening for a long time, Lu (Huineng) said, 'It is beautiful, but not complete.' The student scolded him, 'What do you, a commoner, know? Don't speak wildly.' Lu (Huineng) said, 'Don't you believe me? I am willing to compose a verse to respond to it.' The student did not reply, but looked at him and laughed. That night, Lu (Huineng) secretly told a young boy to lead him to the corridor. Lu (Huineng) held a candle himself and asked Zhang Riyong, the Prefectural Secretary, to write a verse next to Shenxiu's verse: 'Bodhi is originally without a tree; The bright mirror is also not a stand. Originally there is not a single thing; Where can dust be attracted?' Later, the Patriarch (Hongren) saw this verse and said, 'Who wrote this? He also has not seen his nature.' When the crowd heard the Patriarch's words, they paid no more attention to it. That night, the Patriarch secretly went to the rice-pounding room and asked, 'Is the rice husked?' Lu (Huineng) said, 'It is husked, but it has not been sifted.' The Patriarch struck the rice pounder three times with his staff. Lu (Huineng) then entered the room at the third watch. The Patriarch told him, 'The Buddhas appear in the world for one great cause and condition, adapting to the capacity of beings and guiding them.' Thus, there are the doctrines of the Ten Grounds, the Three Vehicles, sudden enlightenment, and gradual enlightenment, which serve as the teachings. However, I am now entrusting the unsurpassed, subtle, secret, perfect, bright, and true Dharma-eye Treasury to the foremost Venerable Mahākāśyapa (大迦葉尊者). It has been transmitted through twenty-eight generations to Bodhidharma (菩提達磨), who came to this land and obtained Master Huike (慧可大師). It has been passed down to this day. I will use the Dharma treasure and the transmitted robe to entrust it to you. Protect it well and do not let it be cut off. Listen to my verse: 'Sentient beings come to plant seeds; Based on the ground, the fruit is born again. Insentient beings have no seeds; No-nature also has no birth.' The practitioner Lu (Huineng) knelt and received the robe and Dharma, and asked, 'Now that the Dharma has been received, to whom should the robe be given?' The Patriarch said, 'When Bodhidharma (菩提達磨) first arrived, people did not believe him, so he transmitted the robe to show that he had obtained the Dharma. Now that people's faith is mature, the robe is a source of contention. It should stop with you and not be transmitted further. Moreover...'
【English Translation】 Modern Chinese Translation: (Huineng) was drawing a transformation picture of the Laṅkāvatāra Sūtra. Seeing the verse inscribed on the wall, he stopped painting. He instructed everyone to recite the verse. While Lu (Huineng) was in the rice-pounding room, he suddenly heard the recitation of the verse and asked a fellow student, 'What is this verse?' The student replied, 'Don't you know? The Abbot is seeking a Dharma heir and has asked everyone to compose a verse expressing their understanding. This is the verse composed by Senior Seat Shenxiu. The Abbot greatly admires it and will surely pass on the Dharma and robe.' Lu (Huineng) asked, 'What does the verse say?' The student recited it for him. After listening for a long time, Lu (Huineng) said, 'It is beautiful, but not complete.' The student scolded him, 'What do you, a commoner, know? Don't speak wildly.' Lu (Huineng) said, 'Don't you believe me? I am willing to compose a verse to respond to it.' The student did not reply, but looked at him and laughed. That night, Lu (Huineng) secretly told a young boy to lead him to the corridor. Lu (Huineng) held a candle himself and asked Zhang Riyong, the Prefectural Secretary, to write a verse next to Shenxiu's verse: 'Bodhi is originally without a tree; The bright mirror is also not a stand. Originally there is not a single thing; Where can dust be attracted?' Later, the Patriarch (Hongren) saw this verse and said, 'Who wrote this? He also has not seen his nature.' When the crowd heard the Patriarch's words, they paid no more attention to it. That night, the Patriarch secretly went to the rice-pounding room and asked, 'Is the rice husked?' Lu (Huineng) said, 'It is husked, but it has not been sifted.' The Patriarch struck the rice pounder three times with his staff. Lu (Huineng) then entered the room at the third watch. The Patriarch told him, 'The Buddhas appear in the world for one great cause and condition, adapting to the capacity of beings and guiding them.' Thus, there are the doctrines of the Ten Grounds, the Three Vehicles, sudden enlightenment, and gradual enlightenment, which serve as the teachings. However, I am now entrusting the unsurpassed, subtle, secret, perfect, bright, and true Dharma-eye Treasury to the foremost Venerable Mahākāśyapa (大迦葉尊者). It has been transmitted through twenty-eight generations to Bodhidharma (菩提達磨), who came to this land and obtained Master Huike (慧可大師). It has been passed down to this day. I will use the Dharma treasure and the transmitted robe to entrust it to you. Protect it well and do not let it be cut off. Listen to my verse: 'Sentient beings come to plant seeds; Based on the ground, the fruit is born again. Insentient beings have no seeds; No-nature also has no birth.' The practitioner Lu (Huineng) knelt and received the robe and Dharma, and asked, 'Now that the Dharma has been received, to whom should the robe be given?' The Patriarch said, 'When Bodhidharma (菩提達磨) first arrived, people did not believe him, so he transmitted the robe to show that he had obtained the Dharma. Now that people's faith is mature, the robe is a source of contention. It should stop with you and not be transmitted further. Moreover...'
當遠隱。俟時行化。所謂受衣之人。命如懸絲也。盧曰。當隱何所。祖曰。逢懷即止。遇會且藏。盧禮足已。捧衣而出。是夜南邁。大眾莫知。五祖自後不復上堂。大眾疑怪致問。祖曰。吾道行矣。何更詢之。復問衣法誰得邪。祖曰。能者得。於是眾議。盧行者名能。尋訪既失。潛知彼得。即共奔逐。
六祖慧能大師
六祖慧能大師者。俗姓盧氏。其先范陽人。父行瑫。武德中。左官于南海之新州。遂占籍焉。三歲喪父。其母守志鞠養。及長家尤貧窶。師樵採以給。一日負薪至市中。聞客讀金剛經。至應無所住而生其心。有所感悟。而問客曰。此何法也。得於何人。客曰。此名金剛經。得於黃梅忍大師。祖遽告其母。以為法尋師之意。直抵韶州。遇高行士劉志略。結為交友。尼無盡藏者。即志略之姑也。常讀涅槃經。師暫聽之。即為解說其義。尼遂執卷問字。祖曰。字即不識。義即請問。尼曰。字尚不識。曷能會義。祖曰。諸佛妙理非關文字。尼驚異之。告鄉里耆艾曰。能是有道之人。宜請供養。於是居人競來瞻禮。近有寶林古寺舊地。眾議營緝。俾祖居之。四眾霧集。俄成寶坊。祖一日忽自唸曰。我求大法。豈可中道而止。明日遂行。至昌樂縣西山石室間。遇智遠禪師。祖遂請益。遠曰。觀子神姿爽拔
【現代漢語翻譯】 現代漢語譯本： 應當遠離塵囂隱居起來，等待時機成熟再出來弘揚佛法。所謂接受衣缽的人，性命就像懸掛的絲線一樣危險。盧慧能問道：『應當隱居在哪裡呢？』五祖弘忍回答說：『遇到「懷」字就停止，遇到「會」字就隱藏。』慧能行禮完畢，拿著衣缽離開了，當晚就向南方而去，大眾都不知道。五祖從那以後不再上堂講法。大眾感到疑惑奇怪，於是前去詢問。五祖說：『我的道已經傳出去了，還問什麼呢？』又問：『衣缽被誰得到了呢？』五祖說：『有能力的人得到。』於是大家議論說：『盧行者（慧能）的名字裡有個「能」字。』四處尋找，發現他已經走了，私下知道是他得到了衣缽，就一起去追趕他。
六祖慧能大師
六祖慧能大師，俗姓盧（Lu）氏，祖籍范陽（今河北涿州）。他的父親盧行瑫（Lu Xingtao），在武德年間（618年-626年）被貶官到南海（今廣東）的新州（今新興縣），於是就在那裡安家落戶。慧能三歲時父親去世，他的母親堅守志節，含辛茹苦地撫養他。長大后，家裡更加貧困，慧能靠砍柴來維持生計。有一天，他揹著柴到市場上去賣，聽到有客人在讀《金剛經》。當聽到『應無所住而生其心』（應不執著于任何事物而生起清凈之心）時，心中有所感悟，於是就問客人說：『這是什麼法？從哪裡得到的？』客人說：『這叫《金剛經》，是從黃梅（今湖北黃梅縣）的忍大師（弘忍）那裡得到的。』慧能立刻告訴他的母親，表達了想要去尋訪弘忍大師的想法。他直接前往韶州（今廣東韶關），遇到了品行高尚的劉志略（Liu Zhilue），兩人結為朋友。尼姑無盡藏（Wujinzang），是劉志略的姑姑，經常誦讀《涅槃經》。慧能稍微聽了一下，就能為她講解其中的含義。尼姑於是拿著經卷向慧能請教文字。慧能說：『字我不認識，但義理可以請問。』尼姑說：『字都不認識，怎麼能理解義理呢？』慧能說：『諸佛的微妙道理，與文字無關。』尼姑感到非常驚訝，告訴鄉里的老人們說：『慧能是有道之人，應該請他來供養。』於是當地的居民爭相前來瞻仰禮拜。附近有一座寶林古寺的舊址，大家商議進行修繕，讓慧能居住在那裡。四方信眾像雲霧一樣聚集而來，很快就建成了一座寶剎。慧能有一天忽然想到：『我爲了求大法而來，怎麼可以半途而廢呢？』第二天就離開了。他來到昌樂縣（今廣東樂昌）西山（具體位置待考）的石室間，遇到了智遠（Zhiyuan）禪師，慧能於是向他請教佛法。智遠禪師說：『看你的神采氣度，清爽不凡……』
【English Translation】 English version: He should retreat into seclusion, waiting for the opportune moment to emerge and propagate the Dharma. The one who receives the robe and bowl has a life as precarious as a thread hanging in the balance.' Lu (Huineng) asked, 'Where should I retreat?' The Fifth Patriarch Hongren replied, 'Stop where you encounter 'Huai' (懷), and hide where you encounter 'Hui' (會).' Huineng bowed in gratitude, took the robe and bowl, and departed that night, heading south without anyone's knowledge. From then on, the Fifth Patriarch no longer ascended the Dharma hall to preach. The assembly felt puzzled and asked him why. The Fifth Patriarch said, 'My Dharma has already been transmitted, why inquire further?' They asked again, 'Who has received the robe and Dharma?' The Fifth Patriarch said, 'The capable one has received it.' Thereupon, the assembly discussed, 'The name of the Layman Lu (Huineng) contains the character 'Neng' (能, meaning capable).' They searched for him but found he had already left, secretly knowing that he had obtained the robe and bowl, so they all set out to pursue him.
The Sixth Patriarch, Great Master Huineng
The Sixth Patriarch, Great Master Huineng, whose secular surname was Lu, was originally from Fanyang (present-day Zhuozhou, Hebei). His father, Lu Xingtao, was demoted to Xinzhou (present-day Xinxing County, Guangdong) in Nanhai (present-day Guangdong) during the Wude era (618-626 AD), and thus settled there. Huineng lost his father at the age of three, and his mother upheld her virtue, raising him with hardship. As he grew older, the family became even poorer, and Huineng supported them by gathering firewood. One day, he was carrying firewood to the market when he heard a guest reciting the Diamond Sutra. Upon hearing the phrase 'one should produce the mind that abides nowhere' (one should generate a pure mind without attachment to anything), he felt a sense of awakening and asked the guest, 'What Dharma is this? From whom did you obtain it?' The guest said, 'This is called the Diamond Sutra, and it was obtained from Great Master Ren (Hongren) of Huangmei (present-day Huangmei County, Hubei).' Huineng immediately told his mother, expressing his intention to seek out Great Master Hongren. He went directly to Shaozhou (present-day Shaoguan, Guangdong), where he met the virtuous Liu Zhilue, and they became friends. The nun Wujinzang, who was Liu Zhilue's aunt, often recited the Nirvana Sutra. Huineng listened to it briefly and was able to explain its meaning to her. The nun then held the scripture and asked Huineng about the characters. Huineng said, 'I do not recognize the characters, but you may ask about the meaning.' The nun said, 'If you do not recognize the characters, how can you understand the meaning?' Huineng said, 'The subtle principles of all Buddhas are not related to words.' The nun was very surprised and told the elders of the village, 'Huineng is a person of the Way, and we should invite him to receive offerings.' Thereupon, the local residents came to pay their respects. Nearby was the old site of the ancient Baolin Temple, and everyone discussed renovating it and allowing Huineng to reside there. Disciples from all directions gathered like clouds, and soon a magnificent monastery was built. One day, Huineng suddenly thought to himself, 'I came here to seek the Great Dharma, how can I stop halfway?' The next day, he left. He arrived at the stone chamber in the Western Mountains (location to be determined) of Changle County (present-day Lechang, Guangdong), where he met the Chan Master Zhiyuan, and Huineng asked him to teach the Dharma. Chan Master Zhiyuan said, 'Looking at your spirit and demeanor, you are clear and outstanding...'
。殆非常人。吾聞西域菩提達磨。傳心印于黃梅。汝當往彼參決。祖辭去直造黃梅之東山。即唐咸亨二年也。忍大師一見。默而識之。後傳衣法。令隱於懷集四會之間○儀鳳元年丙子正月八日。屆南海。遇印宗法師。於法性寺。講涅槃經。祖寓止廊廡間。暮夜風飏剎幡。聞二僧對論。一曰幡動。一曰風動。往復酬答。曾未契理。祖曰。可容俗流輒預高論否。直以風幡非動。動自心耳。印宗竊聆此語。竦然異之。(雪峰存云。大小祖師。龍頭蛇尾。好與二十棒。孚上座侍次咬齒。雪峰云。我與么道。也好與二十棒 保福展云。作賊人心虛。也是蕭何置律 五祖戒云。著甚來由 巴陵鑒云。祖師道。不是風動。不是幡動。既不是風幡。向甚處著。有人與祖師作主。出來與巴陵相見。頌云。非風非幡無處著。是風是幡無著處。遼天俊鶻悉迷蹤。踞地金毛還失措。阿呵呵。悟不悟。令人轉憶謝三郎。一線獨釣寒江雨 雪竇顯云。風動幡動。既是風幡向甚處著。有人與巴陵作主。出來與雪竇相見 法昌遇頌云。不是風兮不是幡。黑花貓子面門斑。夜行人只貪明月。不覺和衣渡水寒 泐潭清云。不是風動。不是幡動。若是靈利漢。懸崖撒手。便好承當。顧後瞻前。轉生迷悶。仁者心動。而今還有為祖師作主者么。有則出來。與老僧
【現代漢語翻譯】 現代漢語譯本： 想來不是普通人。我聽說西域的菩提達磨（Bodhidharma，禪宗初祖），在黃梅（地名）傳授心印。你應該去那裡參訪決疑。』祖師告辭后直接前往黃梅的東山（地名），那是唐朝咸亨二年（671年）。忍大師（弘忍，禪宗五祖）一見到他，就默默地認識了他。後來傳授衣缽和法，讓他隱居在懷集和四會之間。儀鳳元年（676年）丙子年正月八日，到達南海（地名）。遇到印宗法師（人名），在法性寺（寺名）講解《涅槃經》。祖師住在走廊裡。晚上風吹動寺廟的幡，聽到兩個僧人爭論。一個說幡在動，一個說風在動。來回爭論，始終沒有領悟真理。祖師說：『可以允許我這個俗人來參與高論嗎？我認為不是風在動，也不是幡在動，而是自己的心在動。』印宗法師偷偷聽到這些話，非常驚訝。（雪峰存禪師說：『大小祖師，都是虎頭蛇尾，應該打二十棒。』孚上座在旁邊侍立，咬牙切齒。雪峰禪師說：『我這樣說，也應該打二十棒。』保福展禪師說：『做賊的人心虛。這就像蕭何制定法律一樣。』五祖戒禪師說：『有什麼來由？』巴陵鑒禪師說：『祖師說，不是風動，不是幡動。既然不是風幡在動，那又在哪裡動呢？有人能替祖師作主嗎？出來與巴陵相見。』頌詞說：『非風非幡無處著，是風是幡無著處。遼天俊鶻悉迷蹤，踞地金毛還失措。阿呵呵，悟不悟？令人轉憶謝三郎，一線獨釣寒江雨。』雪竇顯禪師說：『風動幡動，既然是風幡，那又在哪裡動呢？有人能替巴陵作主嗎？出來與雪竇相見。』法昌遇禪師頌詞說：『不是風兮不是幡，黑花貓子面門斑。夜行人只貪明月，不覺和衣渡水寒。』泐潭清禪師說：『不是風動，不是幡動。如果是靈利的人，懸崖撒手，便好承擔。顧後瞻前，反而更加迷惑。是仁者的心在動。現在還有人為祖師作主嗎？有就出來，與老僧相見。』
【English Translation】 English version: 『He must be no ordinary man. I have heard that Bodhidharma (the first patriarch of Zen Buddhism) of the Western Regions transmitted the mind-seal at Huangmei (place name). You should go there to inquire and resolve your doubts.』 The Patriarch bid farewell and went directly to Dongshan (place name) in Huangmei, which was the second year of Xianheng (671 AD) in the Tang Dynasty. When Great Master Ren (Hongren, the fifth patriarch of Zen Buddhism) saw him, he silently recognized him. Later, he transmitted the robe and the Dharma, ordering him to live in seclusion between Huaiji and Sihui. On the eighth day of the first month of the Bingzi year, the first year of Yifeng (676 AD), he arrived in the South Sea (place name). He met Dharma Master Yinzong (person's name) at Faxing Temple (temple name), who was lecturing on the Nirvana Sutra. The Patriarch stayed in the corridor. One evening, the wind blew the temple banner, and he heard two monks arguing. One said the banner was moving, and the other said the wind was moving. They argued back and forth, but never grasped the truth. The Patriarch said, 『May a layman like me be allowed to participate in your high discussion? I believe that it is not the wind that is moving, nor the banner that is moving, but one's own mind that is moving.』 Dharma Master Yinzong secretly heard these words and was greatly astonished. (Zen Master Xuefeng Cun said: 『Both the great and small patriarchs are all tiger heads and snake tails, they should be beaten twenty times.』 The Venerable Fu stood by, gnashing his teeth. Zen Master Xuefeng said: 『If I say it like this, I should also be beaten twenty times.』 Zen Master Baofu Zhan said: 『The heart of a thief is timid. This is like Xiao He making laws.』 Zen Master Wuzu Jie said: 『What is the reason?』 Zen Master Baling Jian said: 『The Patriarch said, it is not the wind moving, it is not the banner moving. Since it is not the wind and the banner moving, then where is it moving? Is there anyone who can take charge for the Patriarch? Come out and meet Baling.』 The verse says: 『Neither wind nor banner has a place to rest, both wind and banner have no place to rest. The swift falcon of Liaotian has lost its trace, and the golden-haired lion on the ground is at a loss. Aha ha, enlightened or not? It makes one remember Xie Sanlang, fishing alone in the cold river rain with a single line.』 Zen Master Xuedou Xian said: 『The wind is moving, the banner is moving, since it is the wind and the banner, then where is it moving? Is there anyone who can take charge for Baling? Come out and meet Xuedou.』 Zen Master Fachang Yu's verse says: 『It is neither the wind nor the banner, the black-spotted cat has spots on its face. The night traveler only craves the bright moon, unaware that he is crossing the cold water with his clothes on.』 Zen Master Letan Qing said: 『It is not the wind moving, it is not the banner moving. If you are a clever person, let go of your hand on the cliff, and you can take responsibility. Looking back and forth, you will only become more confused. It is the mind of the benevolent that is moving. Is there anyone who can take charge for the Patriarch now? If there is, come out and meet the old monk.』
相見 徑山杲云。要識孚上座么。犀牛玩月紋生角。要識雪峰么。像被雷驚花入牙 天童華云。一盲引眾盲。相牽入火坑 笑巖寶云。善則甚善。美則未美。當時見二僧紛紜不已。但出前云。仁者。也不是幡動。也不是風動。便乃休去。非只令二僧知恩有地。直使天下兒孫感戴祖師。無有休日。還知么。萬機雖不思春力。時到只教花自開)明日邀祖入室。徴風幡之義。祖具以理告。印宗不覺起立曰。行者定非常人。師為是誰。祖更無所隱。直敘得法因由。於是印宗。執弟子之禮。請授禪要。乃告四眾曰。印宗具足凡夫。今遇肉身菩薩。乃指座下盧居士曰。即此是也。因請出所傳信衣。悉令瞻禮○正月十五日。印宗會諸名德。為之剃髮。二月八日。就法性寺智光律師。授滿分戒。其戒壇即宋朝求那䟦陀三藏之所置也。三藏記云。后當有肉身菩薩。在此壇受戒。又梁末真諦三藏。于壇之側。手植二菩提樹。謂眾曰。卻後一百二十年。有大開士。於此樹下。演無上乘。度無量眾。祖具戒已。於此樹下。開東山法門。宛如宿契○明年二月八日。忽謂眾曰。吾不願此居。欲歸舊隱。即印宗與緇白千餘人。送祖歸寶林寺。韶州刺史韋據。請于大梵寺。轉妙法輪。並受無相心地戒。門人紀錄。目為壇經。盛行於世。后返曹溪。雨大法
雨。學者不下千數○中宗神龍元年。降詔云。朕請安秀二師宮中供養。萬機之暇。每究一乘。二師並推讓曰。南方有能禪師。密受忍大師衣法。可就彼問。今遣內侍薛簡。馳詔迎請。愿師慈念。速赴上京。祖上表辭疾。愿終林麓。簡曰。京城禪德皆云。欲得會道。必須坐禪習定。若不因禪定。而得解脫者。未之有也。未審。師所說法如何。祖曰。道由心悟。豈在坐也。經云。若見如來若坐若臥。是行邪道。何故。無所從來。亦無所去。若無生滅。是如來清凈禪。諸法空寂。是如來清凈坐。究竟無證。豈況坐邪。簡曰。弟子回。主上必問。愿和尚慈悲。指示心要。祖曰。道無明暗。明暗是代謝之義。明明無盡。亦是有盡相待立名。故經云。法無有比。無相待故。簡曰。明喻智慧暗況煩惱。修道之人。儻不以智慧。照破煩惱。無始生死。憑何出離。祖曰。煩惱即是菩提。無二無別。若以智慧照煩惱者。此是二乘小見。羊鹿等機。大智上根。悉不如是。簡曰。如何是大乘見解。祖曰。明與無明。其性無二。無二之性。即是實性。實性者。處凡愚而不減。在賢聖而不增。住煩惱而不亂。居禪定而不寂。不斷不常。不來不去。不在中間及其內外。不生不滅。性相如如。常住不遷。名之曰道。簡曰。師說不生不滅。何異外道。祖曰
【現代漢語翻譯】 現代漢語譯本： 雨後，前來求學的僧人不下千人。唐中宗神龍元年（705年），皇帝下詔說：『朕想請安禪師和秀禪師到宮中供養，在處理政務之餘，可以探討佛法。』但兩位禪師都推辭說：『南方有位能禪師（六祖慧能），秘密地接受了忍大師（五祖弘忍）的衣缽和法脈，可以去向他請教。』現在派遣內侍薛簡，帶著詔書前去迎接。希望大師慈悲，儘快前往京城。』 六祖慧能上表稱病推辭，希望終老於山林。薛簡說：『京城的禪師們都說，想要領悟佛道，必須通過坐禪習定。如果不通過禪定而獲得解脫，那是從來沒有的事。不知道大師您所說的佛法是怎樣的？』 六祖說：『道由心領悟，難道在於坐嗎？《金剛經》說：如果認為如來有坐有臥的固定姿勢，那就是在行邪道。為什麼呢？因為如來無所從來，也無所去。如果沒有生滅，那就是如來清凈的禪。諸法皆空寂，那就是如來清凈的坐。究竟的道是無法用有形的物證來證明的，更何況是執著于坐呢？』 薛簡說：『弟子回去后，皇上必定會問，希望和尚慈悲，指示其中的心要。』六祖說：『道沒有明暗之分，明暗是新陳代謝的意義。如果認為光明是無盡的，那也是相對於有盡而言的，是相對而立的名詞。所以《維摩詰經》說：佛法是無與倫比的，因為沒有相對的事物。』 薛簡說：『明比喻智慧，暗比喻煩惱。修行的人，如果不以智慧來照破煩惱，無始以來的生死輪迴，憑什麼才能脫離呢？』六祖說：『煩惱即是菩提，沒有兩樣，沒有分別。如果用智慧來照破煩惱，這是二乘（聲聞乘和緣覺乘）小乘的見解，是羊和鹿等根器的人所為。大智慧的上等根器的人，都不會這樣做。』 薛簡問：『怎樣才是大乘的見解呢？』六祖說：『明與無明，其本性沒有兩樣。沒有兩樣的本性，就是實性。這實性，處於凡夫愚人而不減少，處於賢人聖人而不增加，處於煩惱之中而不亂，處於禪定之中而不寂靜，不是斷滅也不是恒常，不來也不去，不在中間，也不在內外，不生也不滅，自性與現象如如不動，恒常存在而不改變，這就叫做道。』 薛簡問：『大師所說的不生不滅，和外道有什麼不同呢？』六祖說：
【English Translation】 English version: After the rain, the number of monks who came to study exceeded a thousand. In the first year of the Shenlong era of Emperor Zhongzong of the Tang Dynasty (705 AD), the emperor issued an edict saying, 'I would like to invite Chan Master An and Chan Master Xiu to be supported in the palace, so that I can explore the Buddha-dharma in my spare time from handling government affairs.' However, the two Chan masters both declined, saying, 'There is a Chan master Neng (Hui Neng, the Sixth Patriarch) in the south who secretly received the mantle and Dharma lineage of Master Ren (Hongren, the Fifth Patriarch), and you can ask him for advice.' Now I am sending the eunuch Xue Jian with an edict to welcome him. I hope the master will be compassionate and go to the capital as soon as possible.' The Sixth Patriarch Hui Neng submitted a memorial pleading illness and declining, hoping to spend his remaining years in the mountains and forests. Xue Jian said, 'The Chan masters in the capital all say that in order to understand the Buddha-way, one must practice meditation and concentration. If one obtains liberation without meditation and concentration, it has never happened before. I wonder what kind of Buddha-dharma you, Master, are talking about?' The Sixth Patriarch said, 'The Way is understood by the mind, is it in sitting? The Diamond Sutra says: If you think that the Tathagata has a fixed posture of sitting or lying down, then you are practicing a heretical path. Why? Because the Tathagata has nowhere to come from and nowhere to go. If there is no birth and death, then that is the pure Chan of the Tathagata. All dharmas are empty and silent, that is the pure sitting of the Tathagata. The ultimate Way cannot be proven by tangible objects, let alone clinging to sitting?' Xue Jian said, 'After I return, the emperor will definitely ask, I hope the monk will be compassionate and point out the essential meaning.' The Sixth Patriarch said, 'The Way has no distinction between light and darkness, light and darkness are the meaning of metabolism. If you think that light is endless, it is also relative to the finite, and it is a term established relatively. Therefore, the Vimalakirti Sutra says: The Buddha-dharma is unparalleled because there is nothing relative.' Xue Jian said, 'Light is a metaphor for wisdom, and darkness is a metaphor for affliction. If a practitioner does not use wisdom to illuminate and break through affliction, how can he escape the cycle of birth and death since beginningless time?' The Sixth Patriarch said, 'Affliction is Bodhi, there is no difference, no distinction. If you use wisdom to illuminate and break through affliction, this is the view of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), the Hinayana, which is done by people with the capacity of sheep and deer. People with great wisdom and superior capacity will not do this.' Xue Jian asked, 'What is the view of the Mahayana?' The Sixth Patriarch said, 'Light and ignorance, their nature is no different. The nature of no difference is the real nature. This real nature does not decrease when it is in ordinary people and fools, and it does not increase when it is in virtuous people and saints. It is not disturbed in the midst of affliction, and it is not silent in the midst of meditation. It is neither annihilation nor constant, neither coming nor going, neither in the middle nor inside and outside, neither born nor destroyed, the self-nature and phenomena are as they are, constantly existing without changing, this is called the Way.' Xue Jian asked, 'What is the difference between what the master says about non-birth and non-death and the heretics?' The Sixth Patriarch said:
。外道所說不生不滅者。將滅止生。以生顯滅。滅猶不滅。生說無生。我說不生不滅者。本自無生。今亦無滅。所以不同外道。汝若欲知心要。但一切善惡。都莫思量。自然得入清凈心體。湛然常寂。妙用恒沙。簡蒙指教。豁然大悟。禮辭歸闕。表奏祖語。有詔謝師。並賜磨衲袈裟。絹五百匹。寶缽一口○祖因僧問。黃梅意旨。什麼人得。祖曰。會佛法人得。僧云。和尚還得不。祖曰。我不得。僧云。和尚為什麼不得。祖曰。我不會佛法(汾陽昭代云。方知密旨難傳 翠巖芝云。會得即二頭。不會得即三首。作么生便有出身之路 圓悟勤頌云。斬釘截鐵大巧若拙。一句單提。不會佛法。盡他葉落花開。不問春寒秋熱。別別。萬古寒潭空界月 徑山杲云。還見祖師么。若也不見。徑山與你指出。蕉芭蕉芭。有葉無丫。忽然一陣狂風起。恰似東京大相國寺里。三十六院。東廊下壁角頭王和尚破袈裟。畢竟如何。歸堂喫茶 楚石琦云。棒打石人頭。嚗嚗論實事)○一日。祖謂眾曰。諸善知識。汝等各各凈心。聽吾說法。汝等諸人。自心是佛。更莫狐疑。外無一物而能建立。皆是本心。生萬種法。故經云。心生種種法生。心滅種種法滅。若欲成就種智。須達一相三昧。一行三昧。若於一切處。而不住相。彼相中不生憎愛。亦無
【現代漢語翻譯】 現代漢語譯本：外道所說的不生不滅，是將滅止於生，又以生來顯示滅。滅的狀態仍然可以被認為是不滅，而生則被說成是無生。我說的不生不滅，是本來就沒有生，現在也沒有滅。這就是我和外道的不同之處。你如果想知道心的要旨，就對一切善惡都不要思量，自然就能進入清凈心體，湛然常寂，妙用如恒河沙數。簡蒙受到指教，豁然大悟，禮辭后回到皇宮，上表奏明祖師的教誨。皇帝下詔感謝祖師，並賜予磨衲袈裟，絹五百匹，寶缽一個。 六祖（慧能，638-713）因為有僧人問：『黃梅（五祖弘忍，601-674）的意旨，什麼人能夠得到？』六祖說：『會佛法的人能夠得到。』僧人問：『和尚您能得到嗎？』六祖說：『我不能得到。』僧人問：『和尚您為什麼不能得到？』六祖說：『我不會佛法。』（汾陽昭代說：『才知道秘密的旨意難以傳達。』翠巖芝說：『會得就是二頭，不會得就是三首。怎樣才能有出身之路？』圓悟勤頌揚說：『斬釘截鐵，大巧若拙，一句單提，不會佛法。任憑它葉落花開，不問春寒秋熱。別別，萬古寒潭空界月。』徑山杲說：『還見到祖師了嗎？如果沒見到，逕山為你指出。蕉芭蕉芭，有葉無丫。忽然一陣狂風起，恰似東京大相國寺里，三十六院，東廊下壁角頭王和尚破袈裟。到底如何？歸堂喫茶。』楚石琦說：『棒打石人頭，嚗嚗論實事。』） 有一天，六祖對眾人說：『各位善知識，你們各自清凈內心，聽我說法。你們這些人，自心就是佛，不要再懷疑。外面沒有一物可以建立，一切都是本心所生出的萬種法。所以經上說：心生種種法生，心滅種種法滅。如果想要成就一切種智，必須達到一相三昧、一行三昧。如果在一切處，都不住著于相，在這些相中不生憎恨和喜愛，也沒有……』
【English Translation】 English version: The non-birth and non-death spoken of by externalists is to stop death at birth and to use birth to reveal death. The state of death can still be considered non-death, while birth is spoken of as non-birth. The non-birth and non-death I speak of is that there is originally no birth, and now there is no death. This is the difference between me and the externalists. If you want to know the essence of the mind, then do not think about all good and evil, and you will naturally enter the pure mind-essence, which is serene and eternally still, with wonderful functions like the sands of the Ganges. Jian Meng received instruction, had a sudden enlightenment, bid farewell, and returned to the palace, presenting a memorial stating the teachings of the Patriarch. The emperor issued an edict thanking the master and bestowed a worn-out kasaya, five hundred bolts of silk, and a precious bowl. The Sixth Patriarch (Huineng, 638-713) was asked by a monk: 'Whose can obtain the meaning of Huangmei (Fifth Patriarch Hongren, 601-674)?' The Sixth Patriarch said: 'Those who understand the Buddha-dharma can obtain it.' The monk asked: 'Can the Abbot obtain it?' The Sixth Patriarch said: 'I cannot obtain it.' The monk asked: 'Why can't the Abbot obtain it?' The Sixth Patriarch said: 'I do not understand the Buddha-dharma.' (Fenyan Zhaodai said: 'Only then do I know that the secret meaning is difficult to transmit.' Cuiyan Zhi said: 'Understanding it is two heads, not understanding it is three heads. How can there be a way out?' Yuanwu Qin praised: 'Cutting through nails and slicing through iron, great skill seems clumsy, a single sentence is raised, not understanding the Buddha-dharma. Let the leaves fall and the flowers bloom, not asking about the cold of spring or the heat of autumn. Separate, separate, the moon in the empty sky over the ancient cold pool.' Jingshan Gao said: 'Have you seen the Patriarch? If you haven't seen him, Jingshan will point him out to you. Banana, banana, with leaves but no sprouts. Suddenly a gust of wind arises, just like in the Great Xiangguo Temple in Tokyo, in the thirty-six courtyards, under the corner of the wall in the east corridor, the broken kasaya of Wang the monk. What is it after all? Return to the hall for tea.' Chushi Qi said: 'Hitting the stone man's head with a stick, pop, pop, discussing real matters.') One day, the Sixth Patriarch said to the assembly: 'Good friends, each of you purify your minds and listen to my Dharma. All of you, your own minds are Buddha, do not doubt any further. There is nothing external that can be established; all are the myriad dharmas produced by the original mind. Therefore, the sutra says: When the mind arises, all kinds of dharmas arise; when the mind ceases, all kinds of dharmas cease. If you wish to achieve all-knowing wisdom, you must attain the Samadhi of One Form and the Samadhi of One Practice. If in all places, you do not dwell on forms, and in these forms, you do not generate hatred or love, nor is there any...'
取捨。不念利益成壞等事。安閑恬靜。虛融澹泊。此名一相三昧。若於一切處。行住坐臥。純一直心。不動道場。真成凈土。名一行三昧。若人具二三昧。如地有種。能含藏長養。成就其實。一相一行。亦復如是。我今說法。猶如時雨溥潤大地。汝等佛性。譬諸種子。遇茲沾洽。悉得發生。承吾旨者。決獲菩提。依吾行者。定證妙果○先天元年。告諸四眾曰。吾忝受忍大師衣法。今為汝等說法。不付其衣。蓋汝等信根淳熟。決定不疑。堪任大事。聽吾偈曰。心地含諸種。普雨悉皆生。頓悟華情已。菩提果自成。說偈已復曰。其法無二。其心亦然。其道清凈。亦無諸相。汝等慎勿觀凈。及空其心。此心本凈。無可取捨。各自努力。隨緣好去○嘗有僧。舉臥輪禪師偈曰。臥輪有伎倆。能斷百思想。對境心不起。菩提日日長。祖聞之曰。此偈未明心地。若依而行之。是加繫縛。因示一偈曰。慧能沒伎倆。不斷百思想。對境心數起。菩提作么長○先天二年七月一日。謂門人曰。吾欲歸新州。汝速理舟楫。時大眾哀慕。乞師且住。祖曰。諸佛出現。猶示涅槃。有來必去。理亦常然。吾此形骸。歸必有所。眾曰。師從此去。早晚卻回。祖曰。葉落歸根。來時無口。(法雲秀云。非但來時無口。去時亦無鼻孔 白雲端云。祖師可謂善
【現代漢語翻譯】 現代漢語譯本： 捨棄或選取。不要考慮利益、成功或失敗等事情。保持安寧閒適、恬淡安靜。虛懷若谷，淡泊名利。這叫做一相三昧（通過觀察萬物同一性而達到開悟的禪定）。如果在一切處，行住坐臥，都保持純正坦誠的心，不離開覺悟的道場，真正成就清凈的佛土，這叫做一行三昧（通過實踐單一行動而達到開悟的禪定）。如果有人具備這兩種三昧，就像土地有了種子，能夠包容、蘊藏、生長，成就果實。一相三昧和一行三昧，也是如此。我現在說法，就像及時的雨水普遍滋潤大地。你們的佛性，就像各種種子。遇到這雨水的沾溉，都能生長。領受我的旨意的人，必定獲得菩提（覺悟）。依照我的教導修行的人，必定證得妙果。 先天元年（712年），六祖慧能告訴四眾弟子說：『我慚愧地接受了忍大師（弘忍）的衣缽和法，現在為你們說法，但不傳衣缽。因為你們的信根純熟，決定不會疑惑，堪當重任。聽我的偈子：心地含藏各種種子，普遍降雨都能生長。一旦頓悟了華（智慧）的實情，菩提（覺悟）的果實自然成就。』說完偈子后又說：『佛法沒有兩樣，心也是一樣。佛道清凈，也沒有各種表相。你們千萬不要執著于觀想清凈，以及空無其心。這顆心本來就是清凈的，沒有什麼可以取捨的。各自努力，隨順因緣好好修行吧。』 曾經有僧人，舉出臥輪禪師的偈子說：『臥輪有技巧，能斷絕各種思想。面對外境心不起念，菩提（覺悟）日日增長。』六祖慧能聽了說：『這偈子沒有明白心地。如果依照這偈子修行，是給自己增加束縛。』於是寫了一個偈子：『慧能沒有技巧，不斷絕各種思想。面對外境心念不斷生起，菩提（覺悟）又怎麼增長？』 先天二年（713年）七月初一，六祖慧能對門人說：『我想要回新州（今廣東新興）。你們快點準備船隻。』當時大眾悲傷不捨，請求六祖暫時留下。六祖說：『諸佛出現於世，尚且示現涅槃（圓寂），有來必有去，這是自然的道理。我的這個形骸，最終必定有所歸宿。』眾人說：『師父您這次離去，什麼時候才能回來？』六祖說：『葉落歸根，來時沒有口。』（法雲秀云說：『不只是來時沒有口，去時也沒有鼻孔。』白雲端說：『六祖可以說是善於……』）
【English Translation】 English version: Discarding or selecting. Do not dwell on matters of profit, success, or failure. Maintain tranquility and serenity, emptiness and detachment. This is called the Samadhi of One Form (enlightenment through observing the oneness of all things). If in all places, whether walking, standing, sitting, or lying down, one maintains a purely upright mind, without leaving the Bodhimanda (place of enlightenment), truly accomplishing a pure land, this is called the Samadhi of One Practice (enlightenment through practicing a single action). If a person possesses these two Samadhis, it is like the earth having seeds, capable of containing, nurturing, and growing, accomplishing its fruit. The Samadhi of One Form and the Samadhi of One Practice are also like this. I am now expounding the Dharma, like timely rain universally moistening the earth. Your Buddha-nature is like various seeds. Encountering this rain's moisture, all can grow. Those who receive my teachings will surely attain Bodhi (enlightenment). Those who practice according to my instructions will certainly realize wondrous fruit. In the first year of Xiantian (712 AD), the Sixth Patriarch Huineng told the fourfold assembly: 'I am ashamed to have received the robe and Dharma of Great Master Ren (Hongren), and now I am expounding the Dharma for you, but I will not transmit the robe. Because your roots of faith are pure and mature, you will surely not doubt, and you are capable of great tasks. Listen to my verse: The mind-ground contains all kinds of seeds, universal rain can make them all grow. Once one suddenly realizes the truth of the flower (wisdom), the fruit of Bodhi (enlightenment) will naturally be accomplished.' After reciting the verse, he added: 'The Dharma is not two, and the mind is also the same. The Buddha-way is pure, and there are no various appearances. You must not cling to contemplating purity, or emptying your mind. This mind is originally pure, and there is nothing to be taken or discarded. Each of you should strive diligently, and follow the conditions to practice well.' Once, a monk quoted a verse by Zen Master Wolun, saying: 'Wolun has skill, able to cut off all thoughts. Facing external circumstances, the mind does not arise, Bodhi (enlightenment) grows day by day.' The Sixth Patriarch Huineng heard this and said: 'This verse does not understand the mind-ground. If one practices according to this verse, one is adding bonds to oneself.' So he wrote a verse: 'Huineng has no skill, does not cut off all thoughts. Facing external circumstances, thoughts constantly arise, how does Bodhi (enlightenment) grow?' On the first day of the seventh month of the second year of Xiantian (713 AD), the Sixth Patriarch Huineng said to his disciples: 'I want to return to Xinzhou (now Xinxing, Guangdong). You quickly prepare the boat.' At that time, the assembly was saddened and reluctant, begging the Master to stay for a while. The Sixth Patriarch said: 'Even Buddhas appearing in the world still manifest Nirvana (passing away), there is coming and there is going, this is the natural principle. This physical body of mine will surely have a final resting place.' The assembly said: 'Master, when will you return after this departure?' The Sixth Patriarch said: 'Leaves fall and return to their roots, there was no mouth when I came.' (Fayun Xiuyun said: 'Not only was there no mouth when he came, there was also no nostril when he left.' Baiyun Duan said: 'The Patriarch can be said to be skilled at...')
解。藉手行拳。有般漢往往道。言猶在耳。不見道。子期去不返。浩浩良可悲。不知天地間。知音復是誰 五祖演云。祖師恁么道。猶欠悟在)又問。師之法眼。何人傳受。祖曰。有道者得。無心者通。
教外別傳卷三 卍新續藏第 84 冊 No. 1580 教外別傳
教外別傳卷四
四祖大醫禪師旁出法嗣
牛頭山法融禪師(四祖下一世)
牛頭山法融禪師者。潤州延陵人也。姓韋氏。年十九。閱大部般若。曉達真空。忽嘆曰。儒道世典。非究竟法。般若正觀。出世舟航。遂隱茅山。投師落髮。后入牛頭山幽棲寺。北巖之石室。有百鳥銜華之異。唐貞觀中。四祖遙觀氣象。知彼山有奇異之人。乃躬自尋訪。問寺僧。此間有道人否。曰出家兒。那個不是道人。祖曰。阿那個是道人。僧無對。別僧曰。此去山中十里許。有一懶融。見人不起。亦不合掌。莫是道人么。祖遂入山。見師端坐自若。曾無所顧。祖問曰。在此作甚麼。師曰。觀心。祖曰。觀是何人。心是何物。師無對。便起作禮曰。大德高棲何所。祖曰。貧道不決所止。或東或西。師曰。還識道信禪師否。祖曰。何以問他。師曰。向德滋久。冀一禮謁。祖曰。道信禪師貧道是也。師曰。因何降此。祖曰。特來相訪。莫更
【現代漢語翻譯】 解。藉手行拳。有般漢往往道：『言猶在耳。不見道：子期去不返，浩浩良可悲。不知天地間，知音復是誰？』五祖演云：『祖師恁么道，猶欠悟在。』又問：『師之法眼，何人傳受？』祖曰：『有道者得，無心者通。』
教外別傳卷三 卍新續藏第 84 冊 No. 1580 教外別傳
教外別傳卷四
四祖大醫禪師旁出法嗣
牛頭山法融禪師(四祖下一世)
牛頭山法融禪師，潤州延陵人也，姓韋氏。年十九，閱大部《般若》，曉達真空。忽嘆曰：『儒道世典，非究竟法。《般若》正觀，出世舟航。』遂隱茅山，投師落髮。后入牛頭山幽棲寺北巖之石室，有百鳥銜華之異。唐貞觀年間（627-649），四祖遙觀氣象，知彼山有奇異之人，乃躬自尋訪。問寺僧：『此間有道人否？』曰：『出家兒，那個不是道人？』祖曰：『阿那個是道人？』僧無對。別僧曰：『此去山中十里許，有一懶融，見人不起，亦不合掌，莫是道人么？』祖遂入山，見師端坐自若，曾無所顧。祖問曰：『在此作甚麼？』師曰：『觀心。』祖曰：『觀是何人？心是何物？』師無對。便起作禮曰：『大德高棲何所？』祖曰：『貧道不決所止，或東或西。』師曰：『還識道信禪師否？』祖曰：『何以問他？』師曰：『向德滋久，冀一禮謁。』祖曰：『道信禪師貧道是也。』師曰：『因何降此？』祖曰：『特來相訪。莫更』
【English Translation】 Explanation: Using the hands to perform boxing. Some people often say, 'The words are still in my ears. Haven't you heard it said: Ziqi (Bo Ya's close friend) has gone and will not return, how sad it is. In all the world, who else understands my music?' Fifth Patriarch Yan said, 'The Patriarch said it like that, but it still lacks enlightenment.' He further asked, 'Whose transmission did the Teacher's Dharma Eye receive?' The Patriarch said, 'Those with the Way attain it, those without mind penetrate it.'
Extra Transmission Outside the Teachings, Volume 3 Supplement to the Buddhist Canon Continued, Volume 84, No. 1580, Extra Transmission Outside the Teachings
Extra Transmission Outside the Teachings, Volume 4
Collateral Lineage of the Fourth Patriarch, Great Physician Chan Master
Chan Master Farong of Niu Tou Mountain (one generation after the Fourth Patriarch)
Chan Master Farong of Niu Tou Mountain was a person from Yanling, Runzhou. His surname was Wei. At the age of nineteen, he read the great Prajna (wisdom) scriptures and understood the emptiness of reality. He suddenly sighed and said, 'The Confucian and Taoist worldly scriptures are not the ultimate Dharma. The correct contemplation of Prajna is the boat of liberation from the world.' Thereupon, he went into seclusion on Mao Mountain and had his head shaved by a teacher. Later, he entered the stone chamber of the North Cliff of Youqi Temple on Niu Tou Mountain, where there was the unusual phenomenon of hundreds of birds carrying flowers. During the Zhenguan era (627-649) of the Tang Dynasty, the Fourth Patriarch observed the atmosphere from afar and knew that there was an extraordinary person on that mountain, so he personally went to find him. He asked the monks of the temple, 'Is there a Daoist (person of the Way) here?' They said, 'Every monk who has left home is a Daoist.' The Patriarch said, 'Which one is a Daoist?' The monks had no answer. Another monk said, 'About ten li (Chinese mile) from here in the mountains, there is a Lazy Rong who does not get up when he sees people and does not put his palms together in greeting. Could he be a Daoist?' The Patriarch then entered the mountain and saw the Master sitting upright and composed, without paying attention to anything. The Patriarch asked, 'What are you doing here?' The Master said, 'Observing the mind.' The Patriarch said, 'Who is observing, and what is the mind?' The Master had no answer. He then got up, made a respectful bow, and said, 'Great Virtue, where do you dwell?' The Patriarch said, 'This poor monk does not have a fixed place to stay, sometimes east, sometimes west.' The Master said, 'Do you know Chan Master Daoxin?' The Patriarch said, 'Why do you ask him?' The Master said, 'I have long admired his virtue and hope to pay him my respects.' The Patriarch said, 'This poor monk is Chan Master Daoxin.' The Master said, 'Why have you descended here?' The Patriarch said, 'I have come specifically to visit you. Don't'
有宴息之處否。師指後面曰。別有小庵。遂引祖至庵所。繞庵唯見虎狼之類。祖乃舉兩手作怖勢。師曰。猶有這個在。祖曰。這個是甚麼。師無語。(雪竇顯代云。但亦作怕勢。又代云。洎合放過)少選。祖卻于師宴坐石上。書一佛字。師睹之竦然。祖曰。猶有這個在。師未曉。乃稽首請說真要。祖曰。夫百千法門。同歸方寸。河沙妙德。總在心源。一切戒門定門慧門。神通變化。悉自具足。不離汝心。一切煩惱業障。本來空寂。一切因果皆如夢幻。無三界可出。無菩提可求。人與非人。性相平等。大道虛曠。絕思絕慮。如是之法。汝今已得。更無別法。汝但任心自在。莫作觀行。亦莫澄心。莫起貪嗔。莫懷愁慮。蕩蕩無礙。任意縱橫。不作諸善。不作諸惡。行住坐臥。觸目遇緣。總是佛之妙用。師曰。心既具足。何者是佛。何者是心。祖曰。非心不問佛。問佛非不心。師曰。既不許作觀行。于境起時。心如何對治。祖曰。境緣無好醜。好醜起於心。心若不強名。妄情從何起。妄情既不起。真心任遍知。汝但隨心自在。無復對治。即名常住法身。無有變異。吾受璨大師頓教法門。今付于汝。汝今諦受吾言。只住此山。向後當有五人達者。紹汝玄化。(僧問南泉。牛頭未見四祖時。為甚百鳥銜花供養。南泉云。只為步步
踏佛階梯。僧云。見后為甚麼不來。南泉云。直饒不來。猶較王老師一線道雲門舉云。南泉只解步步登高。不解從空放下。僧問如何是步步登高。雲門云。香積世界。如何是從空放下。雲門云。填溝塞壑 僧問趙州。牛頭未見四祖時如何。趙州云。飽柴飽水。僧云。見后如何。趙州云。飽柴飽水)祖付法訖。遂返雙峰終老。師自爾法席大盛○唐永徽中。邑宰蕭元善。請于建初寺。講大般若經。聽者雲集。至滅靜品。地為之震動○博陵王。問師曰。恰恰用心時。若為安隱好。師曰。恰恰用心時。恰恰無心用。曲譚名相勞。直說無繁重。無心恰恰用。常用恰恰無。今說無心處。不與有心殊。
安國玄挺禪師(四祖下六世牛頭威法嗣)
宣州安國寺玄挺禪師。初參威禪師。侍立次。有講華嚴僧問。真性緣起。其義云何。威良久。師遽召曰。大德。正興一念問時。是真性中緣起。其僧言下大悟(徑山杲云。未興一念問時。不可無緣起也。時有僧云。未興一念問時。喚什麼作緣起。妙喜云。我也只要你與么道 楚石琦云。崑崙奴著鐵褲。打一棒行一步 萬峰蔚云。這僧即知開口問人。不知真性緣起。累他挺禪師道。大德正興一念問時。是真性中緣起。其僧打失鼻孔。雖然得個悟處。畢竟費力不少。且道未問已前。緣
【現代漢語翻譯】 現代漢語譯本 踏佛階梯。僧人問：『（你）離開后為什麼不來？』南泉（禪師）說：『即使不來，也比王老師高明一線。』雲門（禪師）舉例說：『南泉只懂得步步登高，不懂得從空中放下。』僧人問：『什麼是步步登高？』雲門說：『香積世界（充滿飯香的世界）。』什麼是從空中放下？』雲門說：『填溝塞壑（填滿溝壑）。』僧人問趙州（禪師）：『牛頭（法融禪師）未見四祖（道信禪師）時如何？』趙州說：『飽柴飽水（指生活無憂）。』僧人問：『見后如何？』趙州說：『飽柴飽水（指開悟後生活依然）。』四祖傳法完畢，於是返回雙峰山終老。四祖之後，他的佛法非常興盛。 唐永徽（唐高宗年號，650-655）年間，縣令蕭元善，請四祖在建初寺講解《大般若經》。聽眾雲集，講到《滅靜品》時，大地為之震動。博陵王問四祖：『恰恰用心時，若為安隱好？』四祖說：『恰恰用心時，恰恰無心用。曲譚名相勞，直說無繁重。無心恰恰用，常用恰恰無。今說無心處，不與有心殊。』
安國玄挺禪師（四祖道信禪師下六世牛頭威禪師的法嗣）
宣州安國寺玄挺禪師，最初參拜威禪師。侍立時，有位講解《華嚴經》的僧人問：『真性緣起，其義云何？』威禪師沉默良久。玄挺禪師突然叫道：『大德（對僧人的尊稱），正興起一念發問時，就是真性中緣起。』那位僧人當即大悟。（徑山杲禪師說：『未興起一念發問時，不可沒有緣起。』當時有僧人說：『未興起一念發問時，叫什麼作緣起？』妙喜禪師說：『我也只要你這麼說。』楚石琦禪師說：『崑崙奴穿著鐵褲，打一棒走一步。』萬峰蔚禪師說：『這位僧人只知道開口問人，不知道真性緣起。連累玄挺禪師說：『大德正興起一念發問時，就是真性中緣起。』那位僧人被打掉了鼻孔。雖然得到個悟處，畢竟費力不少。』且說未問之前，緣
【English Translation】 English version Stepping on the Buddha's ladder. A monk asked, 'Why didn't (you) come after leaving?' Nanquan (Zen master) said, 'Even if (I) don't come, (I am) still one step ahead of Teacher Wang.' Yunmen (Zen master) cited an example, saying, 'Nanquan only knows how to ascend step by step, not how to let go from the void.' A monk asked, 'What is ascending step by step?' Yunmen said, 'Xiangji World (world full of the fragrance of rice).' What is letting go from the void?' Yunmen said, 'Filling ditches and ravines.' A monk asked Zhao Zhou (Zen master), 'What was Niu Tou (Farong Zen master) like before seeing the Fourth Patriarch (Daoxin Zen master)?' Zhao Zhou said, 'Full of firewood and water (referring to a carefree life).' The monk asked, 'What about after seeing (him)?' Zhao Zhou said, 'Full of firewood and water (referring to life still being the same after enlightenment).' After the Fourth Patriarch finished transmitting the Dharma, he returned to Shuangfeng Mountain to live out his days. After the Fourth Patriarch, his Dharma flourished greatly. During the Yonghui (650-655) period of the Tang Dynasty (Emperor Gaozong's reign), the county magistrate Xiao Yuanshan invited the Fourth Patriarch to lecture on the Great Perfection of Wisdom Sutra at Jianchu Temple. The audience gathered like clouds. When lecturing on the Extinction of Stillness chapter, the earth shook. The Prince of Boling asked the Fourth Patriarch, 'When precisely using the mind, how is it good to be at peace?' The Fourth Patriarch said, 'When precisely using the mind, precisely use the mind without mind. Circuitous discussions of names and forms are laborious; direct speech is without complexity. The mind without mind is precisely used; constant use is precisely without mind. Now speaking of the place of no-mind, it is not different from having a mind.'
Zen Master Xuanting of Anguo (Temple) (Sixth generation descendant of the Fourth Patriarch Daoxin, Dharma heir of Niutou Wei)
Zen Master Xuanting of Anguo Temple in Xuanzhou, initially visited Zen Master Wei. While standing in attendance, a monk lecturing on the Avatamsaka Sutra asked, 'What is the meaning of the arising of true nature?' Zen Master Wei remained silent for a long time. Zen Master Xuanting suddenly called out, 'Virtuous One (honorific for a monk), the very arising of a thought when asking the question is the arising from true nature.' That monk immediately had a great enlightenment. (Zen Master Gao of Jingshan said, 'It is impossible for there to be no arising before the arising of a thought when asking the question.' At that time, a monk said, 'What is called arising before the arising of a thought when asking the question?' Zen Master Miaoxi said, 'I only want you to say it like that.' Zen Master Chushi Qi said, 'The Kunlun slave wears iron pants; he takes a step after being hit with a stick.' Zen Master Wanfeng Wei said, 'This monk only knows how to open his mouth and ask people; he doesn't know the arising of true nature. He burdened Zen Master Xuanting to say, 'Virtuous One, the very arising of a thought when asking the question is the arising from true nature.' That monk had his nose knocked off. Although he obtained a place of enlightenment, it was quite laborious after all.' Furthermore, before asking, the arising
在何處)。
徑山道欽禪師(四祖下七世鶴林素法嗣)
杭州徑山道欽禪師者。蘇州崑山人也。年二十八。遇素禪師。謂之曰。觀子神氣溫粹。真法寶也。師感悟。因求為弟子。素躬與落髮。乃戒之曰。汝乘流而行。逢徑即止。師遂南邁抵臨安。見東北一山。因問樵者。樵曰。此徑山也。乃駐錫焉○問如何是道。師曰。山上有鯉魚。海底有蓬塵(徑山信云。這則公案。因國一答得新奇。古今無人嗅著語風。今日橫推日月。倒轉山河。吸盡源泉。掀翻五岫。管教井底無塵。而百劫長清。鯉魚插翅。而高衝霄漢。且道。這僧會不會)○馬祖。令人送書到。書中作一圓相。師發緘。于圓相中著一點。卻封回(忠國師聞乃云。欽師猶被馬師惑保福展云。甚處是惑處。作么生得不惑去 雪竇顯云。徑山被惑且置。若將呈似國師。別作個什麼伎倆。免被惑去。有老宿云。當時坐卻便休。亦有道。但與畫破。若與么。祇是不識羞。敢謂天下老師。各具金剛眼睛。廣作神通變化。還免得么。雪竇見處。也要諸人共知。祇這馬師。當時畫出。早自惑了也 五祖戒云。兩彩一賽。又云。三人指路擬何為 溈山喆云。諸人還識馬祖徑山么。一點水墨兩處成龍。國師道。欽師猶被馬師惑。可謂千里同風。不見道。手執夜明符。幾個
【現代漢語翻譯】 現代漢語譯本 （在）哪裡？
徑山道欽禪師（四祖道信門下七世鶴林素的法嗣）
杭州徑山道欽禪師，是蘇州崑山人。二十八歲時，遇到素禪師。素禪師對他說：『我看你神氣溫和純粹，真是個法寶啊。』道欽禪師深受感動，於是請求做素禪師的弟子。素禪師親自為他剃度，並告誡他說：『你順著水流走，遇到「徑」就停下來。』道欽禪師於是向南走，到達臨安，看到東北方有一座山，便問樵夫。樵夫說：『這就是徑山。』於是道欽禪師就在那裡駐錫。（徑山信禪師評論說：這則公案，因為國一的回答而顯得新奇，古今沒有人嗅到其中的語風。今日橫推日月，倒轉山河，吸盡源泉，掀翻五岫，保證井底沒有塵埃，而百劫長清。鯉魚插上翅膀，而高衝霄漢。那麼，這個僧人會不會呢？）
馬祖道一派人送書信到。信中畫了一個圓相。道欽禪師打開信，在圓相中點了一點，又封好送回。（忠國師聽到后說：道欽禪師還是被馬祖道一迷惑了。保福展說：哪裡是被迷惑的地方？怎樣才能不被迷惑呢？雪竇顯說：徑山被迷惑暫且不說，如果將此事呈給忠國師，他會用什麼伎倆，才能免於被迷惑呢？有老修行說：當時坐下就完了。也有人說：只要把圓相畫破。如果這樣，只是不識羞恥。敢說天下老師，各具金剛眼睛，廣作神通變化，還能免於被迷惑嗎？雪竇顯的見解，也要大家共同瞭解。只是這馬祖道一，當時畫出圓相，早就迷惑了自己。五祖戒說：兩彩一賽。又說：三人指路想幹什麼？溈山喆說：各位還認識馬祖道一和徑山嗎？一點水墨兩處成龍。忠國師說：道欽禪師還是被馬祖道一迷惑了，可謂千里同風。不見道：手執夜明符，有幾個人）
【English Translation】 English version Where (is it)?
Chan Master Daoqin of Jingshan (Seventh generation descendant of the Fourth Patriarch, Daoxin, and Dharma heir of Helin Su)
Chan Master Daoqin of Jingshan in Hangzhou was a native of Kunshan, Suzhou. At the age of twenty-eight, he met Chan Master Su, who said to him, 'Observing your spirit, it is gentle and pure, truly a Dharma treasure.' The Master was deeply moved and requested to become Chan Master Su's disciple. Su personally shaved his head and admonished him, saying, 'Go with the flow, and stop where you encounter 'Jing'.' The Master then went south to Lin'an, saw a mountain in the northeast, and asked a woodcutter. The woodcutter said, 'This is Jingshan.' So the Master stayed there. (Chan Master Xin of Jingshan commented: This case is novel because of Guoyi's answer; no one has smelled the style of speech in ancient and modern times. Today, pushing the sun and moon horizontally, reversing the mountains and rivers, sucking up the source, overturning the five peaks, ensuring that there is no dust at the bottom of the well, and a hundred kalpas are long and clear. The carp inserts its wings and rushes high into the sky. So, does this monk understand?)
Mazu Daoyi sent someone to deliver a letter. In the letter, he drew a circle. Chan Master Daoqin opened the letter, put a dot in the circle, sealed it, and sent it back. (National Teacher Zhong heard this and said: Chan Master Qin is still confused by Mazu Daoyi. Baofu Zhan said: Where is the confusion? How can one not be confused? Xuedou Xian said: Let's put aside Jingshan's confusion for now. If this matter is presented to National Teacher Zhong, what trick would he use to avoid being confused? Some old practitioners said: Sitting down at that time would be the end of it. Others said: Just break the circle. If so, it's just shameless. Dare to say that the teachers of the world each have diamond eyes and perform great supernatural transformations, can they still avoid being confused? Xuedou Xian's view should also be understood by everyone. It's just that Mazu Daoyi, when he drew the circle, had already confused himself. Fifth Patriarch Jie said: Two colors, one competition. He also said: What do three people pointing the way want to do? Guishan Zhe said: Do you all recognize Mazu Daoyi and Jingshan? A little ink creates two dragons in two places. National Teacher Zhong said: Chan Master Qin is still confused by Mazu Daoyi, which can be described as a thousand miles of the same wind. Don't you see: Holding a night-shining talisman, how many people)
知天曉 浮山遠云。欽師被馬師惑且置。國師惑卻多少人。雪竇云。只這馬師。當時畫出。早自惑了也。穿卻天下人鼻孔 徑山杲云。馬師仲冬嚴寒。國一孟夏漸熱。雖然寒熱不同。彼此不失時節。忠國師因甚卻道。欽師猶被馬師惑。還委悉么。無風荷葉動。決定有魚行 楚石琦云。圓相中著點墨。日月無光。天地黯黑。初未惑欽師。馬師先自惑。累及老南陽。也一場狼籍。良久。平生肝膽向人傾。相識如同不相識)○馬祖。令智藏來問。十二時中。以何為境。師曰。待汝回去時有信。智藏曰。如今便回去。師曰。傳語卻須問取曹溪○崔趙公問。弟子今欲出家得否。師曰。出家乃大丈夫事。非將相之所能為。公於是有省○唐大曆三年。代宗詔至闕下。親加瞻禮。師一日同忠國師。在內庭坐次。見帝駕來。師起立。帝曰。師何以起。師曰。檀越何得向四威儀中見貧道。帝悅。謂國師曰。欲錫欽師一名。國師欣然奉詔。乃賜號國一焉(徑山杲云。不向四威儀中。又如何見國一)。
鳥窠道林禪師(四祖下八世徑山欽法嗣)
杭州鳥窠道林禪師。本郡富陽人。屬代宗詔國一禪師至闕。師乃謁之。遂得正法。及南歸。見秦望山。有長松盤屈如蓋。遂棲止其上。故時人謂之鳥窠禪師。有侍者會通。忽一日欲辭去。師
【現代漢語翻譯】 現代漢語譯本 知天曉，浮山遠云。欽師被馬祖（指馬道一，唐代禪僧）迷惑且置之不理。國師（指慧忠國師）迷惑了多少人。雪竇（指雪竇重顯，宋代禪僧）說：『就這個馬祖，當時畫出來，早就迷惑了自己。穿透了天下人的鼻孔。』徑山杲（指徑山杲禪師，宋代禪僧）說：『馬祖仲冬嚴寒，國師孟夏漸熱。雖然寒熱不同，彼此不失時節。』忠國師（指慧忠國師）因甚卻說：『欽師猶被馬祖迷惑。』還明白嗎？無風荷葉動，決定有魚行。楚石琦（指楚石琦禪師，元代禪僧）說：『圓相中著點墨，日月無光，天地黯黑。』初未迷惑欽師，馬祖先自迷惑，累及老南陽（指慧忠國師），也一場狼藉。良久，平生肝膽向人傾，相識如同不相識。)○馬祖（指馬道一，唐代禪僧）令智藏（唐代僧人）來問：『十二時中，以何為境？』師（指馬祖）說：『待你回去時有信。』智藏（唐代僧人）說：『如今便回去。』師（指馬祖）說：『傳語卻須問取曹溪（指六祖慧能）。』○崔趙公問：『弟子今欲出家得否？』師（指馬祖）說：『出家乃大丈夫事，非將相之所能為。』公於是有省。○唐大曆三年（768年），代宗（唐代皇帝）詔至闕下，親加瞻禮。師（指馬祖）一日同忠國師（指慧忠國師），在內庭坐次，見帝駕來，師（指馬祖）起立。帝（指代宗）曰：『師何以起？』師（指馬祖）曰：『檀越何得向四威儀中見貧道？』帝（指代宗）悅，謂國師（指慧忠國師）曰：『欲錫欽師一名。』國師（指慧忠國師）欣然奉詔，乃賜號國一焉。(徑山杲（指徑山杲禪師，宋代禪僧）說：『不向四威儀中，又如何見國一？』)
鳥窠道林禪師(四祖下八世徑山欽法嗣)
杭州鳥窠道林禪師，本郡富陽人，屬代宗（唐代皇帝）詔國一禪師至闕。師（指道林禪師）乃謁之，遂得正法。及南歸，見秦望山，有長松盤屈如蓋，遂棲止其上，故時人謂之鳥窠禪師。有侍者會通，忽一日欲辭去，師（指道林禪師）
【English Translation】 English version Knowing the sky, the distant clouds of Fushan. Zen Master Qin was deluded by Mazu (Ma Dao-yi, a Zen monk of the Tang Dynasty) and left aside. How many people were deluded by the National Teacher (National Teacher Huizhong)? Xuedou (Xuedou Chongxian, a Zen monk of the Song Dynasty) said: 'Just this Mazu, when he was depicted, he had already deluded himself. He pierced through the nostrils of all people in the world.' Jingshan Gao (Zen Master Jingshan Gao of the Song Dynasty) said: 'Mazu is severely cold in midwinter, and the National Teacher gradually becomes hot in early summer. Although the cold and heat are different, they do not miss the season with each other.' Why did National Teacher Zhong (National Teacher Huizhong) say: 'Zen Master Qin is still deluded by Mazu?' Do you understand? The lotus leaf moves without wind, and it is certain that there are fish swimming. Chushi Qi (Zen Master Chushi Qi of the Yuan Dynasty) said: 'Adding a dot of ink in the perfect circle, the sun and moon are without light, and the heaven and earth are dark.' Initially, Zen Master Qin was not deluded, but Mazu deluded himself first, involving old Nanyang (National Teacher Huizhong), also a scene of mess. After a long time, I have poured out my heart and soul to people all my life, and acquaintances are like strangers.) ○ Mazu (Ma Dao-yi, a Zen monk of the Tang Dynasty) ordered Zhizang (a monk of the Tang Dynasty) to ask: 'In the twelve periods of the day, what is the realm?' The master (Mazu) said: 'Wait until you go back and there will be news.' Zhizang (a monk of the Tang Dynasty) said: 'I will go back now.' The master (Mazu) said: 'When conveying the message, you must ask Cao Xi (the Sixth Patriarch Huineng).' ○ Cui Zhao Gong asked: 'Can this disciple become a monk now?' The master (Mazu) said: 'Becoming a monk is a matter for great men, not something that generals and ministers can do.' The Duke then had an understanding. ○ In the third year of the Dali era of the Tang Dynasty (768 AD), Emperor Daizong (Emperor of the Tang Dynasty) issued an edict to the capital, personally paying homage. One day, the master (Mazu) was sitting with National Teacher Zhong (National Teacher Huizhong) in the inner court when he saw the emperor's carriage coming, and the master (Mazu) stood up. The Emperor (Daizong) said: 'Why does the master stand up?' The master (Mazu) said: 'How can the benefactor see the poor monk in the four dignities?' The Emperor (Daizong) was pleased and said to the National Teacher (National Teacher Huizhong): 'I want to bestow a name on Zen Master Qin.' The National Teacher (National Teacher Huizhong) happily accepted the edict and bestowed the title of Guoyi. (Jingshan Gao (Zen Master Jingshan Gao of the Song Dynasty) said: 'If you don't look in the four dignities, how can you see Guoyi?')
Zen Master Daolin of Bird's Nest (Eighth Generation Disciple of Zen Master Qin of Jingshan under the Fourth Patriarch)
Zen Master Daolin of Bird's Nest in Hangzhou was a native of Fuyang in this prefecture. He belonged to the edict of Emperor Daizong (Emperor of the Tang Dynasty) summoning Zen Master Guoyi to the capital. The master (Zen Master Daolin) then visited him and obtained the true Dharma. When he returned south, he saw Mount Qinwang, where there was a long pine tree coiled like a canopy, so he lived on it, so people at that time called him Zen Master Bird's Nest. There was an attendant Huitong who suddenly wanted to leave one day, and the master (Zen Master Daolin)
問曰。汝今何往。對曰。會通為法出家。和尚不垂慈誨。今往諸方學佛法去。師曰。若是佛法。吾此間亦有少許。會通曰。如何是和尚佛法。師于身上拈起布毛吹之。會通遂領悟玄旨(大溈秀云。可惜這僧認他口頭聲色。以當平生。殊不知自己光明蓋天蓋地 神鼎諲舉了。遂于身上拈布毛示大眾。隨後一吹雲。會么。久后不得孤負老僧 真凈文頌云。鳥窠吹布毛。紅日午方高。趙王因好劍。合國人帶刀 徑山杲云。溈山與么批判。也未夢見鳥窠在 楚石琦云。會通於拈起布毛處便喝。免致諸方檢點。我恁么道。也是為他閑事長無明)○元和中。白居易侍郎。出守茲郡。因入山謁師。問曰。禪師住處甚危險。師曰。太守危險尤甚。侍郎曰。弟子位鎮江山。何險之有。師曰。薪火相交。識性不停。得非險乎。又問。如何是佛法大意。師曰。諸惡莫作。眾善奉行。侍郎曰。三歲孩兒也解恁么道。師曰。三歲孩兒雖道得。八十老人行不得。侍郎作禮而退。
五祖大滿禪師旁出法嗣
蒙山道明禪師(五祖下一世)
袁州蒙山道明禪師者。鄱陽人。陳宣帝之裔也。國亡落於民間。以其王孫嘗受署。因有將軍之號。往依五祖法會。極意研尋。初無解悟。及聞五祖密付衣法。與盧行者。即率同志數十人。躡跡追逐。
【現代漢語翻譯】 問：你現在要到哪裡去？ 答：會通爲了佛法而出家，和尚（指溈山靈祐，溈山是地名，靈祐是他的法號）不慈悲教誨，現在前往各地去學習佛法。 溈山靈祐禪師說：如果是佛法，我這裡也有一些。 會通問：什麼是和尚（指溈山靈祐）的佛法？ 溈山靈祐禪師從身上拿起布毛吹了一下。 會通於是領悟了玄妙的旨意（大溈秀云禪師說：可惜這個僧人只認他口頭上的聲色，當作一生的依靠，殊不知自己光明蓋天蓋地。神鼎諲禪師舉了這個例子，於是從身上拿起布毛給大眾看，隨後一吹，說：明白了嗎？以後不要辜負老僧。真凈文禪師作頌說：鳥窠吹布毛，紅日午方高。趙王因為喜歡劍，全國人都佩帶刀。徑山杲禪師說：溈山這樣批判，也沒夢見鳥窠禪師。楚石琦禪師說：會通在溈山靈祐禪師拿起布毛的時候就應該喝斥，免得各處禪師來檢查。我這樣說，也是為他閑事長無明）。 唐憲宗元和年間（806-820），白居易侍郎出任某郡太守，因此入山拜訪溈山靈祐禪師，問道：禪師住的地方很危險。 溈山靈祐禪師說：太守（指白居易）的處境更加危險。 白居易說：我身居要職，鎮守江山，有什麼危險呢？ 溈山靈祐禪師說：薪火相交，識性不停，這難道不是危險嗎？ 白居易又問：什麼是佛法的大意？ 溈山靈祐禪師說：諸惡莫作，眾善奉行。 白居易說：三歲小孩也懂得這樣說。 溈山靈祐禪師說：三歲小孩雖然說得出，八十歲老人卻做不到。 白居易行禮後退下。
五祖大滿禪師旁出法嗣
蒙山道明禪師（五祖弘忍的下一代弟子）
袁州蒙山道明禪師，是鄱陽人，是陳宣帝的後裔。國家滅亡后流落民間，因為他是王孫，曾經接受官職，因此有將軍的稱號。前往依止五祖弘忍的法會，極力研習佛法，起初沒有領悟。等到聽說五祖弘忍秘密傳授衣缽給盧行者（指六祖慧能），就率領數十個同伴，追趕六祖慧能的軌跡。
【English Translation】 Question: Where are you going now? Answer: Huitong (會通) has left home to seek the Dharma. The Abbot (referring to Weishan Lingyou 溈山靈祐, Weishan is the place name, Lingyou is his Dharma name) does not bestow compassionate instruction, so I am now going to various places to study the Buddha-dharma. Master Weishan Lingyou (溈山靈祐) said: If it is the Buddha-dharma, I also have a little here. Huitong (會通) asked: What is the Abbot's (referring to Weishan Lingyou 溈山靈祐) Buddha-dharma? Master Weishan Lingyou (溈山靈祐) picked up a piece of cloth fluff from his body and blew on it. Huitong (會通) then understood the profound meaning (Dahui Xiuyun (大溈秀云) said: It is a pity that this monk only recognizes his verbal expressions and takes them as his lifelong reliance, not knowing that his own light covers the heavens and the earth. Shinding Yin (神鼎諲) cited this example, then picked up cloth fluff from his body to show the assembly, and then blew on it, saying: Do you understand? Do not fail the old monk in the future. Zhenjing Wen (真凈文) composed a verse saying: The bird's nest blows cloth fluff, the red sun is high at noon. Because the King of Zhao liked swords, the people of the whole country wore knives. Jingshan Gao (徑山杲) said: Weishan's (溈山) criticism like this has not even dreamed of Bird's Nest Zen Master. Chushi Qi (楚石琦) said: Huitong (會通) should have shouted when Weishan Lingyou (溈山靈祐) picked up the cloth fluff, to avoid inspection by Zen masters everywhere. My saying this is also adding ignorance to his idle affairs). During the Yuanhe period (806-820) of Emperor Xianzong of Tang, Vice Minister Bai Juyi (白居易) was appointed as the governor of a certain prefecture, so he went into the mountains to visit Master Weishan Lingyou (溈山靈祐) and asked: The place where the Zen master lives is very dangerous. Master Weishan Lingyou (溈山靈祐) said: The governor's (referring to Bai Juyi 白居易) situation is even more dangerous. Bai Juyi (白居易) said: I hold an important position, guarding the country, what danger is there? Master Weishan Lingyou (溈山靈祐) said: Fuel and fire intermingle, consciousness does not stop, is this not dangerous? Bai Juyi (白居易) then asked: What is the great meaning of the Buddha-dharma? Master Weishan Lingyou (溈山靈祐) said: Do no evil, practice all good. Bai Juyi (白居易) said: A three-year-old child also knows how to say this. Master Weishan Lingyou (溈山靈祐) said: Although a three-year-old child can say it, an eighty-year-old man cannot do it. Bai Juyi (白居易) bowed and withdrew.
Collateral Dharma Heirs of Zen Master Daman of the Fifth Patriarch
Zen Master Daoming of Mount Meng (next generation disciple of the Fifth Patriarch Hongren)
Zen Master Daoming of Mount Meng in Yuanzhou, was a native of Poyang, a descendant of Emperor Xuan of Chen. After the country was destroyed, he fell into the folk. Because he was a royal grandson and had once held an official position, he had the title of general. He went to rely on the Dharma assembly of the Fifth Patriarch Hongren (五祖弘忍), and diligently studied the Buddha-dharma, but initially did not understand. When he heard that the Fifth Patriarch Hongren (五祖弘忍) had secretly transmitted the robe and bowl to the Layman Lu (referring to the Sixth Patriarch Huineng 慧能), he led dozens of companions to follow the tracks of the Sixth Patriarch Huineng (六祖慧能).
至大庾嶺。盧見師奔至。即擲衣缽于磐石曰。此衣表信。可力爭邪。任君將去。師遂舉之。如山不動。踟躕悚慄。乃曰。我來求法。非為衣也。願行者開示於我。盧曰。不思善。不思惡。正恁么時。阿那個是明上座本來面目。師當下大悟。遍體汗流。泣禮數拜。問曰。上來密語密意外。還更別有意旨否。盧曰。我今與汝說者。即非密也。汝若返照自己面目。密卻在汝邊。師曰。某甲雖在黃梅隨眾。實未省自己面目。今蒙指授入處。如人飲水冷暖自知。今行者即是某甲師也。盧曰。汝若如是。則吾與汝同師黃梅。善自護持。師又問。某甲向後宜往何所。盧曰。逢袁可止。遇蒙即居。師禮謝。遽回至嶺下。謂眾人曰。向陟崔嵬遠望。杳無軌跡。當別道尋之。皆以為然。師既回。遂獨往廬山布水臺。經三載后。始往袁州蒙山。大唱玄化。初名慧明。以避六祖上字。故名道明。弟子等。盡遣過嶺南。參禮六祖。
壽州道樹禪師(五祖下二世北宗秀法嗣)
壽州道樹禪師。唐州人也。遇秀禪師。言下知微。乃卜壽州三峰山。結茅而居。常有野人。服色素樸。言譚詭異。于言笑外。化作佛形及菩薩羅漢天仙等形。或放神光。或呈聲響。師之學徒睹之。皆不能測。如此涉十年。后寂無形影。師告眾曰。野人作多色伎倆。
【現代漢語翻譯】 現代漢語譯本 到達大庾嶺。慧明（六祖慧能的弟子）趕上了六祖。六祖慧能就把衣缽放在磐石上說：『這衣缽只是表個信物，難道可以靠爭奪得來嗎？你如果想要，就拿去吧。』慧明就去拿衣缽，卻像山一樣紋絲不動。他感到遲疑、害怕，於是說：『我來是爲了求法，不是爲了衣缽。希望行者能夠開示我。』六祖說：『不要想善，也不要想惡，就在這個時候，哪個是明上座你本來的面目？』慧明當下大悟，全身汗流浹背，哭著行禮叩拜。問道：『剛才傳授的密語密意之外，還有別的意思嗎？』六祖說：『我現在跟你說的，就不是秘密了。你如果反觀自己的本來面目，秘密就在你身邊。』慧明說：『我雖然在黃梅（五祖弘忍道場）跟隨大眾，實在沒有領悟自己的本來面目。今天蒙受您的指點，知道了入處，就像人喝水，冷暖自己知道。現在行者就是我的老師了。』六祖說：『你如果這樣認為，那麼我和你都是黃梅的弟子。好好地守護保持。』慧明又問：『我以後應該去哪裡呢？』六祖說：『遇到袁姓就可以停下來，遇到蒙山就可以住下。』慧明行禮感謝，立刻回到嶺下，對眾人說：『我向高處攀登遠望，渺無軌跡，應當從別的路去尋找。』眾人都認為他說得對。慧明回去后，就獨自前往廬山布水臺。經過三年後，才前往袁州蒙山，大力宣揚玄妙的教化。最初名叫慧明，爲了避諱六祖慧能名字中的『慧』字，所以改名道明。他把弟子們全部派過嶺南，去參拜六祖。
壽州道樹禪師（五祖弘忍門下二世北宗神秀的法嗣）
壽州道樹禪師，唐州人。遇到神秀禪師，聽了他的話就領悟了精微之處，於是在壽州三峰山占卜，在那裡結茅屋居住。常常有野人，穿著樸素的衣服，說話談吐怪異，在談笑之外，變化出佛、菩薩、羅漢、天仙等形象，或者放出神光，或者發出聲響。道樹禪師的學徒們看到這些，都無法測度。這樣經過了十年，後來就再也沒有形影了。道樹禪師告訴大家說：『野人做了很多種把戲。』
【English Translation】 English version He arrived at Dayu Ridge. Huiming (disciple of the Sixth Patriarch Huineng) caught up with the Sixth Patriarch. Huineng then placed the robe and bowl on a rock and said, 'This robe represents faith. Can it be obtained by force? If you want it, take it.' Huiming went to pick up the robe and bowl, but they were as immovable as a mountain. He hesitated, frightened, and then said, 'I have come to seek the Dharma, not for the robe. I hope the practitioner can enlighten me.' The Sixth Patriarch said, 'Do not think of good, do not think of evil. At this very moment, what is the original face of the Venerable Ming?' Huiming had a great enlightenment at that moment, his whole body covered in sweat, and he wept as he bowed in reverence. He asked, 'Besides the secret words and secret meanings you just imparted, is there any other meaning?' The Sixth Patriarch said, 'What I am telling you now is not a secret. If you reflect upon your own original face, the secret is right beside you.' Huiming said, 'Although I followed the assembly at Huangmei (Fifth Patriarch Hongren's monastery), I have not truly understood my own original face. Today, I have received your guidance and know the entrance, like a person drinking water, knowing whether it is cold or warm for themselves. Now, the practitioner is my teacher.' The Sixth Patriarch said, 'If you think so, then both you and I are disciples of Huangmei. Take good care and maintain it.' Huiming then asked, 'Where should I go in the future?' The Sixth Patriarch said, 'Stop where you meet the Yuan surname, and reside where you meet Mount Meng.' Huiming bowed in gratitude and immediately returned down the ridge, saying to the crowd, 'I climbed high and looked far, but there was no trace. We should seek him by another path.' Everyone thought he was right. After Huiming returned, he went alone to the Boshui Terrace on Mount Lu. After three years, he went to Mount Meng in Yuanzhou and vigorously propagated the profound teachings. He was originally named Huiming, but to avoid using the character 'Hui' from the Sixth Patriarch Huineng's name, he changed his name to Daoming. He sent all his disciples across the ridge to pay homage to the Sixth Patriarch.
Chan Master Daoshu of Shouzhou (Second generation disciple of the Fifth Patriarch Hongren, Dharma heir of Shenxiu of the Northern School)
Chan Master Daoshu of Shouzhou was a native of Tangzhou. He met Chan Master Shenxiu and understood the subtle points upon hearing his words. He then divined a location on Three Peaks Mountain in Shouzhou and built a thatched hut to live in. There were often wild men, dressed in simple clothes, speaking in strange and unusual ways. Besides talking and laughing, they would transform into forms of Buddhas, Bodhisattvas, Arhats, and celestial beings, or emit divine light, or produce sounds. The disciples of Daoshu could not fathom these things. After ten years, they disappeared without a trace. Daoshu told everyone, 'The wild men performed many kinds of tricks.'
眩惑於人。只消老僧不見不聞。伊伎倆有窮。吾不見不聞無盡。
嵩岳破灶墮和尚(嵩岳安法嗣)
嵩岳破灶墮和尚。不稱名氏。言行叵測。隱居嵩岳。山塢有廟甚靈。殿中唯安一灶。遠近祭祀不輟。烹殺物命甚多。師一日領侍僧入廟。以杖敲灶三下曰。咄此灶。只是泥瓦合成。聖從何來。靈從何起。恁么烹宰物命。又打三下。灶乃傾破墮落。須臾有一人青衣峨冠。設拜師前。師曰。是甚麼人。曰我本此廟灶神。久受業報。今日蒙師說無生法。得脫此處。生在天中。特來致謝。師曰。是汝本有之性。非吾強言。神再禮而沒。少選侍僧問曰。某等久侍和尚。不蒙示誨。灶神得甚麼徑旨。便得生天。師曰。我只向伊道。是泥瓦合成。別也無道理為伊。侍僧無言。師曰會么。僧曰不會。師曰。本有之性。為甚麼不會。侍僧等乃禮拜。師曰。墮也墮也。破也破也(后義豐禪師舉似安國師。國師嘆云。此子會盡物我一如。可謂如朗月處空。無不見者。難構伊語脈。義豐問云。未審。甚麼人構得他語脈。國師云。不知者 龍門遠頌云。禍福威嚴不在靈。殘杯冷炙笑何人。一從去後無訊息。野老猶敲祭鼓聲)○有僧從牛頭處來。師問曰。來自何人法會。僧近前叉手。繞師一匝而出。師曰。牛頭會下。不可有此人。僧乃回
【現代漢語翻譯】 現代漢語譯本 迷惑於人。只消老僧不見不聞。他那點伎倆是有限的，而我的不見不聞是無盡的。
嵩岳破灶墮和尚（嵩岳安的法嗣）
嵩岳破灶墮和尚，不透露姓名。言行難以捉摸，隱居在嵩岳（山名）。山塢里有一座廟宇非常靈驗，殿中只供奉一個灶。遠近的人祭祀不斷，烹殺的動物很多。有一天，和尚帶領侍從僧人進入廟宇，用枴杖敲了灶三下說：『咄，這個灶，只是泥瓦合成的，神聖從哪裡來？靈驗從哪裡起？竟然這樣烹殺動物的性命！』又打了三下，灶就傾斜破裂墜落了。一會兒，有一個人穿著青色的衣服，戴著高高的帽子，在和尚面前跪拜。和尚問：『是什麼人？』回答說：『我原本是這座廟裡的灶神，長期遭受業報。今天蒙受您說無生法（佛教術語，指不生不滅的真理），得以脫離這裡，生到天界之中，特來致謝。』和尚說：『這是你本有的自性，不是我強加的言語。』神再次行禮后消失了。過了一會兒，侍從僧人問道：『我們長久侍奉和尚，沒有得到您的教誨，灶神得到什麼要旨，便能生到天界？』和尚說：『我只是對他說，是泥瓦合成的，也沒有別的道理可對他講。』侍從僧人無言以對。和尚說：『明白了嗎？』僧人說：『不明白。』和尚說：『本有的自性，為什麼不明白？』侍從僧人於是禮拜。和尚說：『墮落啊墮落，破滅啊破滅！』（後來義豐禪師把這件事告訴安國師，安國師感嘆說：『這個人完全領會了物我一如（佛教術語，指萬物與我同根同源）的道理，真可謂如朗月在空中，沒有看不見的。難以構建他的語脈。』義豐問道：『請問，什麼人能構建他的語脈？』安國師說：『不知道。』龍門遠頌說：『禍福威嚴不在靈，殘杯冷炙笑何人。一從去後無訊息，野老猶敲祭鼓聲。』）有一個僧人從牛頭山（地名）處來，和尚問道：『從什麼人的法會而來？』僧人走上前叉手，繞著和尚轉了一圈就出去了。和尚說：『牛頭山會下，不可能有這樣的人。』僧人於是返回。
【English Translation】 English version Deluding people. It only takes for this old monk to not see and not hear. His tricks are limited, while my not seeing and not hearing are endless.
The Monk Pozhao Duo of Mount Song (Successor of An of Mount Song)
The Monk Pozhao Duo of Mount Song did not reveal his name. His words and actions were unpredictable. He lived in seclusion on Mount Song (mountain name). In a mountain valley, there was a very efficacious temple, with only a stove enshrined in the hall. People from far and near made offerings continuously, and many animals were slaughtered. One day, the monk led his attendant monks into the temple and struck the stove three times with his staff, saying: 'Bah, this stove is just made of mud and tiles. Where does holiness come from? Where does efficacy arise? Yet it slaughters so many animal lives!' He struck it three more times, and the stove tilted, broke, and fell. After a while, a person in green robes and a tall hat bowed before the monk. The monk asked: 'Who are you?' He replied: 'I was originally the stove god of this temple, and I have long suffered karmic retribution. Today, I have received your teaching of the unproduced dharma (Buddhist term, referring to the truth of non-birth and non-death) and have been liberated from this place, to be born in the heavens. I have come specifically to thank you.' The monk said: 'This is your inherent nature, not something I have forced upon you.' The god bowed again and disappeared. After a while, the attendant monks asked: 'We have served you for a long time, but we have not received your teachings. What essential instruction did the stove god receive that allowed him to be born in the heavens?' The monk said: 'I only told him that it was made of mud and tiles, and I had no other reason to tell him.' The attendant monks were speechless. The monk said: 'Do you understand?' The monks said: 'We do not understand.' The monk said: 'The inherent nature, why do you not understand?' The attendant monks then bowed. The monk said: 'Fallen, fallen! Broken, broken!' (Later, Zen Master Yifeng told this to National Teacher Anguo, who sighed and said: 'This person has fully understood the principle of the oneness of things and self (Buddhist term, referring to the common origin of all things and myself), truly like a bright moon in the sky, there is nothing that is not seen. It is difficult to construct his train of thought.' Yifeng asked: 'May I ask, who can construct his train of thought?' National Teacher Anguo said: 'Those who do not know.' Longmen Yuan praised: 'Good fortune and awe are not in the spirit, who laughs at the leftover wine and cold food? Since he left, there has been no news, the old man still beats the sacrificial drum.') A monk came from Niu Tou Mountain (place name), and the monk asked: 'From whose Dharma assembly do you come?' The monk stepped forward, clasped his hands, circled the monk once, and left. The monk said: 'There cannot be such a person under the Niu Tou Mountain assembly.' The monk then returned.
師上肩。叉手而立。師曰。果然果然○僧問。如何是大闡提人。師曰。尊重禮拜。曰如何是大精進人。師曰。毀辱嗔恚。其後莫知所終。
終南惟政禪師(五祖下三世嵩山寂法嗣)
終南山惟政禪師。平原人也。得法于嵩山普寂禪師。即入太一山中。學者盈室○唐文宗。好嗜蛤蜊。㳂海官吏。先時遞進。人亦勞止。一日御饌中。有擘不張者。帝以其異。即焚香禱之。乃開。見菩薩形儀。梵相具足。帝遂貯以金粟檀香合。覆以美錦。賜興善寺。令眾僧瞻禮。因問群臣。斯何祥也。或奏。太一山惟政禪師。深明佛法。乞詔問之。帝即頒詔。師至。帝問其事。師曰。臣聞。物無虛應。此乃啟陛下之信心耳。故契經云。應以此身得度者。即現此身而為說法。帝曰。菩薩身已現。且未聞說法。師曰。陛下睹此。為常邪非常邪。信邪非信邪。帝曰。希奇之事。朕深信焉。師曰。陛下已聞說法竟。皇情悅豫。詔天下寺院。各立觀音像。
嵩山峻極禪師(破灶墮法嗣)
嵩山峻極禪師。僧問。如何是修善行人。師曰。擔枷帶鎖。曰如何是作惡行人。師曰。修禪入定。曰某甲淺機。請師直指。師曰。汝問我惡。惡不從善。汝問我善。善不從惡。僧良久。師曰會么。僧曰不會。師曰。惡人無善念。善人無噁心。所
【現代漢語翻譯】 現代漢語譯本 師父抬起肩膀，雙手合十站立。師父說：『果然如此，果然如此。』有僧人問：『什麼是大闡提人（斷善根的人）？』師父說：『尊重禮拜。』僧人問：『什麼是大精進人？』師父說：『毀辱嗔恚。』之後便不知所終。
終南惟政禪師（五祖下三世嵩山寂法嗣）
終南山惟政禪師，平原人。得法于嵩山普寂禪師，隨即進入太一山中，向他求學的人擠滿了房間。唐文宗（唐朝皇帝，827-840在位）喜歡吃蛤蜊，沿海的官吏總是爭先恐後地進貢，百姓也因此疲憊不堪。一天，御膳中有一個蛤蜊怎麼也掰不開，皇帝覺得奇怪，就焚香禱告，蛤蜊竟然開了，裡面顯現出菩薩的形象，相貌莊嚴。皇帝於是用金粟檀香木盒子裝起來，蓋上精美的錦緞，賜給興善寺，讓眾僧瞻仰禮拜。皇帝問群臣，這是什麼祥瑞？有人奏道：『太一山的惟政禪師，精通佛法，請陛下下詔詢問他。』皇帝立刻頒佈詔書。禪師來到后，皇帝問起這件事。禪師說：『臣聽說，事物不會無緣無故地顯現，這乃是開啟陛下信心的緣由啊！所以佛經上說，應以何種身形得度的人，就顯現何種身形而為說法。』皇帝說：『菩薩的身形已經顯現，但還沒有聽到說法。』禪師說：『陛下看到這個，認為是尋常的還是不尋常的？是相信還是不相信？』皇帝說：『這是希奇的事情，朕深信不疑。』禪師說：『陛下已經聽完說法了。』皇帝非常高興，下詔天下寺院，都設立觀音像。
嵩山峻極禪師（破灶墮法嗣）
嵩山峻極禪師，有僧人問：『什麼是修行善行的人？』師父說：『帶著枷鎖。』僧人問：『什麼是作惡的人？』師父說：『修禪入定。』僧人說：『我理解力淺薄，請師父直接指點。』師父說：『你問我什麼是惡，惡不從善而來；你問我什麼是善，善不從惡而來。』僧人沉默良久。師父說：『明白了嗎？』僧人說：『不明白。』師父說：『惡人沒有善念，善人沒有噁心。』
【English Translation】 English version The master raised his shoulder and stood with his hands clasped. The master said, 'Indeed, indeed.' A monk asked, 'What is a great Icchantika (one who has severed the roots of goodness)?' The master said, 'Respectful prostration.' The monk asked, 'What is a great diligent person?' The master said, 'Insulting and angry.' After that, no one knew where he ended up.
Chan Master Weizheng of Zhongnan (Third generation under the Fifth Patriarch, Dharma successor of Puji of Song Mountain)
Chan Master Weizheng of Zhongnan Mountain was a native of Pingyuan. He obtained the Dharma from Chan Master Puji of Song Mountain and immediately entered Taiyi Mountain, where scholars filled the room. Emperor Wenzong of Tang (Tang Dynasty Emperor, reigned 827-840 AD) had a fondness for clams, and officials along the coast rushed to offer them as tribute, causing the people to be exhausted. One day, among the dishes prepared for the emperor, there was a clam that could not be opened. The emperor found it strange and burned incense to pray. The clam then opened, revealing the form of a Bodhisattva, with dignified features. The emperor then placed it in a sandalwood box inlaid with gold, covered it with beautiful brocade, and bestowed it upon Xing'shan Temple, ordering the monks to venerate and pay homage. The emperor asked his ministers, 'What is this auspicious sign?' Someone reported, 'Chan Master Weizheng of Taiyi Mountain is well-versed in the Buddha Dharma. Please issue an edict to inquire of him.' The emperor immediately issued an edict. When the master arrived, the emperor asked about the matter. The master said, 'I have heard that things do not appear without a reason. This is to inspire Your Majesty's faith! Therefore, the sutra says, "Whoever should be saved by this form, then this form will appear to preach the Dharma." ' The emperor said, 'The form of the Bodhisattva has already appeared, but I have not yet heard the Dharma.' The master said, 'Does Your Majesty see this as ordinary or extraordinary? Do you believe or not believe?' The emperor said, 'This is a rare event, and I deeply believe in it.' The master said, 'Your Majesty has already heard the Dharma.' The emperor was very pleased and issued an edict that all temples in the land should establish images of Guanyin (Avalokiteśvara).
Chan Master Junji of Song Mountain (Dharma successor of Pozhao Duo)
Chan Master Junji of Song Mountain, a monk asked, 'What is a person who cultivates good deeds?' The master said, 'Wearing a cangue and chains.' The monk asked, 'What is a person who does evil?' The master said, 'Practicing Chan and entering Samadhi.' The monk said, 'My understanding is shallow, please give me direct guidance.' The master said, 'You ask me about evil, evil does not come from good; you ask me about good, good does not come from evil.' The monk was silent for a long time. The master said, 'Do you understand?' The monk said, 'I do not understand.' The master said, 'An evil person has no good thoughts, a good person has no evil thoughts.'
以道。善惡如浮雲。俱無起滅處。僧于言下大悟。后破灶墮聞舉乃曰。此子會盡諸法無生(薦福懷云。前頭則官不容針。後面則私通車馬。若能辯得。許你具擇法眼 昭覺勤云。窮善善自何來。究惡惡從何起。有問崇寧。如何是大修行底人。對他道。修禪入定。如何是大作業底人。對他道。擔枷負鎖。且道是同是別 徑山杲云。爭奈在髑髏前。作妄想何)。
六祖大鑒禪師旁出法嗣
吉州志誠禪師(六祖下一世)
吉州志誠禪師者。本州太和人也。初參秀禪師。后因兩宗盛化。秀之徒眾。往往譏南宗曰。能大師不識一字。有何所長。秀曰。他得無師之智。深悟上乘。吾不如也。且吾師五祖。親付衣法。豈徒然哉。吾所恨不能遠去親近。虛受國恩。汝等諸人。無滯於此。可往曹溪質疑。他日回當爲吾說。師聞此語。禮辭至韶陽。隨眾參請。不言來處。時六祖告眾曰。今有盜法之人。潛在此會。師出禮拜具陳其事。祖曰。汝師若為示眾。師曰。嘗指誨大眾。令住心觀靜。長坐不臥。祖曰。住心觀靜。是病非禪。長坐拘身。于理何益。聽吾偈曰。生來坐不臥。死去臥不坐。一具臭骨頭。何為立功過。師曰。未審和尚以何法誨人。祖曰。吾若言有法與人。即為誑汝。但且隨方解縛。假名三昧。聽吾偈曰。心
【現代漢語翻譯】 現代漢語譯本： 以道（用「道」來開示）。善惡就像漂浮的雲彩，都沒有產生和消滅的地方。這位僧人聽了這些話后，立刻大徹大悟。後來，他聽到破灶墮（一位禪師）提起此事，便說：『這個人完全領會了諸法無生（一切事物本無生滅）的道理。』（薦福懷云禪師說：『前面則官不容針，後面則私通車馬。如果能辨別清楚，就允許你具備選擇佛法的眼力。』昭覺勤禪師說：『追究善，善從何來？追究惡，惡從何起？有人問崇寧禪師：『如何是真正修行的人？』他回答說：『修禪入定。』又問：『如何是造大惡業的人？』他回答說：『擔枷負鎖。』那麼，這到底是相同還是不同呢？』徑山杲禪師說：『爭奈在髑髏前，作妄想何？』）
六祖大鑒禪師旁出法嗣
吉州志誠禪師（六祖慧能下一世）
吉州志誠禪師，是本州太和縣人。最初參學于神秀禪師。後來因為南北兩宗的教化非常興盛，神秀禪師的弟子們常常譏諷南宗說：『慧能大師不識一個字，有什麼長處？』神秀禪師說：『他得到了無師之智，深刻領悟了上乘佛法，我不如他。況且我的老師五祖弘忍親自傳授衣缽和佛法，難道是隨便的嗎？我所遺憾的是不能遠去親自親近他，白白地接受國家的恩惠。你們這些人，不要滯留在這裡，可以去曹溪向慧能大師請教疑問，他日回來應當為我說說。』志誠禪師聽了這些話，告別神秀禪師，來到韶陽，跟隨大眾參學請教，沒有說自己從哪裡來。當時六祖慧能告訴大眾說：『現在有盜法的人，偷偷地來到這裡。』志誠禪師出來禮拜，詳細地陳述了事情的經過。六祖說：『你的老師是怎樣教導大眾的？』志誠禪師說：『（神秀禪師）常常指教大眾，要住心觀靜，長期打坐不睡覺。』六祖說：『住心觀靜，是病不是禪。長期打坐拘束身體，對於領悟佛理有什麼益處？聽我說一首偈：『活著的時候坐著不睡覺，死去的時候躺著不坐著。一副臭皮囊，何必建立什麼功勞？』』志誠禪師說：『不知道和尚您用什麼方法教誨人？』六祖說：『如果我說有法可以教人，那就是欺騙你。只是隨著具體情況解除束縛，假名為三昧（正定）。聽我說一首偈：』心
【English Translation】 English version: He enlightened with the Dao (using 'Dao' to enlighten). Good and evil are like floating clouds, both without a place of arising or ceasing. The monk had a great enlightenment upon hearing these words. Later, upon hearing that Pozhao Duo (a Chan master) mentioned this, he said, 'This person has completely understood the principle of no-birth of all dharmas (all things are originally without arising or ceasing).' (Chan Master Jianfu Huaiyun said, 'The front is so tight that an official cannot pass a needle, while the back is open for private carriages and horses. If you can distinguish this clearly, you will be allowed to have the eye of discernment of the Dharma.' Chan Master Zhaojue Qin said, 'Investigating good, where does good come from? Investigating evil, where does evil arise from? Someone asked Chan Master Chongning, 'What is a truly practicing person?' He replied, 'Practicing Chan and entering Samadhi.' He was asked, 'What is a person who creates great evil karma?' He replied, 'Carrying a cangue and bearing chains.' So, are these the same or different?' Chan Master Jingshan Gao said, 'What's the use of creating delusions in front of a skull?')
Collateral Dharma Descendant of the Sixth Patriarch Dajian Chan Master
Chan Master Zhicheng of Jizhou (one generation after the Sixth Patriarch Huineng)
Chan Master Zhicheng of Jizhou was a native of Taihe County in this prefecture. He initially studied with Chan Master Shenxiu. Later, because the teachings of the Northern and Southern schools were very prosperous, the disciples of Chan Master Shenxiu often ridiculed the Southern school, saying, 'Great Master Huineng does not know a single word, what are his strengths?' Chan Master Shenxiu said, 'He has attained wisdom without a teacher, and deeply understands the supreme Dharma. I am not as good as him. Moreover, my teacher, the Fifth Patriarch Hongren, personally transmitted the robe and Dharma, could it be casual? What I regret is not being able to go far away to be close to him, and receiving the country's favor in vain. You people, do not stay here, you can go to Caoqi to ask Great Master Huineng questions, and you should tell me when you return.' Chan Master Zhicheng heard these words, bid farewell to Chan Master Shenxiu, and came to Shaoyang, following the crowd to study and ask questions, without saying where he came from. At that time, the Sixth Patriarch Huineng told the crowd, 'Now there is a person who steals the Dharma, secretly coming here.' Chan Master Zhicheng came out to bow and explained the matter in detail. The Sixth Patriarch said, 'How does your teacher teach the public?' Chan Master Zhicheng said, '(Chan Master Shenxiu) often instructs the public to dwell on the mind and observe stillness, and to sit in meditation for a long time without sleeping.' The Sixth Patriarch said, 'Dwelling on the mind and observing stillness is a disease, not Chan. Sitting in meditation for a long time restricts the body, what benefit is there for understanding the Dharma? Listen to my verse: 'When alive, sitting without sleeping; when dead, lying without sitting. A stinking skin bag, why establish merit?' Chan Master Zhicheng said, 'I don't know what method the Abbot uses to teach people?' The Sixth Patriarch said, 'If I say there is a Dharma to teach people, that would be deceiving you. Just untie the bonds according to the specific situation, falsely named Samadhi (right concentration). Listen to my verse:' Mind
地無非自性戒。心地無癡自性慧。心地無亂自性定。不增不減自金剛。身去身來本三昧。師聞偈悔謝。即誓依歸。乃呈偈曰。五蘊幻身。幻何究竟。回趣真如。法還不凈。
洪州法達禪師
洪州法達禪師者。洪州豐城人也。七歲出家。念法華經已及三千部。祖問曰。汝念此經。以何為宗。師曰。學人愚鈍。從來但依文誦唸。豈知宗趣。祖曰。汝試為吾念一遍。吾當為汝解說。師即高聲唸經。至方便品。祖曰止。此經元來以因緣出世為宗。縱說多種譬喻。亦無越於此。何者因緣。唯一大事。一大事即佛知見也。汝慎勿錯解經意。見他道開示悟入。自是佛之知見。我輩無分。若作此解。乃是謗經毀佛也。彼既是佛。已具知見。何用更開。汝今當信。佛知見者。只汝自心。更無別體。師曰。若然者。但得解義。不勞誦經邪。祖曰。經有何過。豈障汝念。只為迷悟在人。損益由汝。聽吾偈曰。心迷法華轉。心悟轉法華。誦久不明己。與義作仇家。無念念即正。有唸唸成邪。有無俱不計。長御白牛車。師聞偈。再啟曰。經云。諸大聲聞。乃至菩薩。皆盡思度量。尚不能測于佛智。今令凡夫。但悟自心。便名佛之知見。自非上根。未免疑謗。又經說三車。大牛之車。與白牛車。如何區別。祖曰。經意分明。汝自迷背。
【現代漢語翻譯】 現代漢語譯本 『地無非自性戒』：大地無處不是自性清凈的戒律。 『心地無癡自性慧』：心地沒有愚癡，自然生出本有的智慧。 『心地無亂自性定』：心地沒有散亂，自然具備本有的禪定。 『不增不減自金剛』：本性不增不減，如同金剛般堅固。 『身去身來本三昧』：身體的來去，原本就是一種禪定狀態。 慧能（六祖慧能）聽了這首偈語，感到慚愧並表示感謝，隨即發誓皈依。於是他呈上偈語說：『五蘊（色、受、想、行、識）幻身，幻化又有何究竟？迴歸真如（事物的本性），佛法難道還不清凈嗎？』
洪州法達禪師
洪州法達禪師，是洪州豐城人。七歲出家，誦唸《法華經》已經達到三千部。慧能（六祖慧能）問道：『你誦唸這部經，以什麼作為宗旨？』法達禪師回答說：『弟子愚鈍，向來只是按照經文誦唸，哪裡知道其中的宗旨和意趣。』慧能（六祖慧能）說：『你試著為我念一遍，我來為你解說。』法達禪師就高聲誦唸經文，唸到《方便品》時，慧能（六祖慧能）說：『停下。這部經原本以因緣出世作為宗旨，縱然說了多種譬喻，也沒有超出這個範圍。什麼是因緣呢？就是唯一的大事因緣。這唯一的大事因緣就是佛的知見。你千萬不要錯誤地理解經文的意思，看到經文說「開示悟入」，就認為是佛才具有的知見，我們這些人沒有份。如果這樣理解，那就是誹謗經文、詆譭佛。佛既然是佛，已經具備了知見，哪裡還需要再開啟？你現在應當相信，佛的知見，就是你自己的心，沒有其他的本體。』法達禪師說：『如果這樣說，那麼只要理解經文的含義，就不需要誦經了嗎？』慧能（六祖慧能）說：『經文有什麼過錯呢？難道會妨礙你誦唸嗎？只是因為迷惑和覺悟在於人，得益和受損也由你自己決定。聽我說一首偈語：心迷時被《法華經》牽著轉，心悟時就能轉《法華經》。誦經很久卻不明白自己的心，就會與經義成為仇敵。沒有念頭的時候就是正，有了念頭就成了邪。有和無都不去計較，才能長久地駕馭著白牛車。』法達禪師聽了偈語，再次請教說：『經文說，諸大聲聞（聽聞佛法而覺悟的人），乃至菩薩，都盡力思考衡量，尚且不能測度佛的智慧。現在卻讓凡夫，只要領悟自己的心，就稱為佛的知見，如果不是上等根器的人，難免會產生疑惑和誹謗。而且經文還說了三種車，大牛的車和白牛的車，有什麼區別呢？』慧能（六祖慧能）說：『經文的含義很分明，是你自己迷惑背離了經義。
【English Translation】 English version 'The ground is nothing but the self-nature precepts': Everywhere is the self-nature pure precepts. 'The mind-ground is without delusion, the self-nature wisdom': The mind-ground is without ignorance, naturally giving rise to inherent wisdom. 'The mind-ground is without disorder, the self-nature samadhi': The mind-ground is without distraction, naturally possessing inherent samadhi. 'Neither increasing nor decreasing, the self is like vajra': The inherent nature neither increases nor decreases, as firm as vajra (diamond). 'The body going and coming is originally samadhi': The body's coming and going is originally a state of samadhi. Huineng (the Sixth Patriarch) heard this verse, felt ashamed and expressed gratitude, and then vowed to take refuge. Then he presented a verse saying: 'The five skandhas (form, feeling, perception, volition, consciousness) are illusory, what is the ultimate of illusion? Returning to Suchness (the true nature of things), is the Dharma still not pure?'
Chan Master Fada of Hongzhou
Chan Master Fada of Hongzhou was a native of Fengcheng in Hongzhou. He left home at the age of seven and had recited the Lotus Sutra three thousand times. Huineng (the Sixth Patriarch) asked, 'What is the main principle you rely on when reciting this sutra?' Chan Master Fada replied, 'This disciple is dull and has always recited according to the text, how would I know the principle and meaning?' Huineng (the Sixth Patriarch) said, 'Try reciting it for me once, and I will explain it for you.' Chan Master Fada then recited the sutra aloud. When he reached the Expedient Means chapter, Huineng (the Sixth Patriarch) said, 'Stop. This sutra originally takes the appearance in the world due to conditions as its main principle. Even though it speaks of various metaphors, none of them go beyond this. What are the conditions? They are the one great matter. This one great matter is the Buddha's knowledge and vision. You must not misunderstand the meaning of the sutra. When you see it say "opening, showing, awakening, and entering," you think that only the Buddha possesses this knowledge and vision, and that we have no part in it. If you interpret it this way, you are slandering the sutra and defaming the Buddha. Since the Buddha is already a Buddha, he already possesses knowledge and vision, what need is there to open it further? You should now believe that the Buddha's knowledge and vision is only your own mind, there is no other entity.' Chan Master Fada said, 'If that is the case, then if one understands the meaning, is there no need to recite the sutra?' Huineng (the Sixth Patriarch) said, 'What fault does the sutra have? Does it hinder your recitation? It is only because delusion and enlightenment are in people, and benefit and harm are determined by you. Listen to my verse: When the mind is deluded, it is turned by the Lotus Sutra; when the mind is enlightened, it can turn the Lotus Sutra. Reciting for a long time without understanding oneself makes one an enemy of the meaning. When there is no thought, that is right; when there is thought, it becomes wrong. Not counting existence or non-existence, one can long drive the white ox cart.' Chan Master Fada heard the verse and asked again, 'The sutra says that all the great sravakas (those who awaken by hearing the Buddha's teachings), and even bodhisattvas, exhaust their thoughts and measurements, yet they still cannot fathom the Buddha's wisdom. Now you are telling ordinary people that if they just realize their own mind, they are called the Buddha's knowledge and vision. If they are not people of superior capacity, they will inevitably have doubts and slanders. Moreover, the sutra also speaks of three carts, the cart of the great ox and the cart of the white ox, what is the difference?' Huineng (the Sixth Patriarch) said, 'The meaning of the sutra is clear, it is you who are deluded and have turned your back on the meaning.'
諸三乘人。不能測佛智者。患在度量也。饒伊盡思共推。轉加懸遠。佛本為凡夫說。不為佛說。此理若不肯信者。從他退席。殊不知。坐卻白牛車。更于門外覓三車。況經文明向汝道無二亦無三。汝何不省。三車是假。為昔時故。一乘是實。為今時故。只教你去假歸實。歸實之後。實亦無名。應知所有珍財。盡屬于汝。由汝受用。更不作父想。亦不作子想。亦無用想。是名持法華經。從劫至劫。手不釋卷。從晝至夜。無不念時也。師既蒙啓發。踴躍歡喜。以偈贊曰。經誦三千部。曹溪一句亡。未明出世旨。寧歇累生狂。羊鹿牛權設。初中后善揚。誰知火宅內。元是法中王。祖曰。汝今後方可爲念經僧也。師從此領旨。亦不輟誦持。
壽州智通禪師
壽州智通禪師者。安豐人也。初看楞伽經。約千餘遍。而不會三身四智。禮拜六祖。求解其義。祖曰。三身者。清凈法身。汝之性也。圓滿報身。汝之智也。千百億化身。汝之行也。若離本性。別說三身。即名有身無智。若悟三身。無有自性。即名四智菩提。聽吾偈曰。自性具三身。發明成四智。不離見聞緣。超然登佛地。吾今為汝說。諦信永無迷。莫學馳求者。終日說菩提。師曰。四智之義。可得聞乎。祖曰。既會三身。便明四智。何更問邪。若離三身。別譚
【現代漢語翻譯】 現代漢語譯本 諸位修習聲聞乘（Śrāvakayāna）、緣覺乘（Pratyekabuddhayāna）、菩薩乘（Bodhisattvayāna）的三乘行人，不能測度佛的智慧，問題在於用自己的想法去衡量。即使讓他們竭盡心思共同推測，反而更加遙遠。佛陀本來是為凡夫俗子說法，不是為佛說法。這個道理如果不肯相信，就隨他退席離去。卻不知道，自己明明坐著白牛車（比喻最上乘的佛法），還要在門外尋找羊車、鹿車、牛車這三車（比喻權宜之法）。何況經文明白地告訴你，沒有二乘也沒有三乘。你為什麼不明白呢？三車是假借的，爲了適應過去的情況；一乘是真實的，爲了適應現在的情況。只是教你捨棄虛假的，迴歸真實的。迴歸真實之後，真實也沒有名稱。應當知道，所有珍貴的財寶，都屬於你，由你受用。更不要作父親的想法，也不要作兒子的想法，也沒有用處的想法。這叫做持《法華經》。從劫至劫，手不離經卷，從白天到黑夜，沒有不念誦的時候。智常禪師聽了六祖的開示，踴躍歡喜，用偈頌讚嘆說：『經誦三千部，曹溪一句亡。未明出世旨，寧歇累生狂。羊鹿牛權設，初中后善揚。誰知火宅內，元是法中王。』六祖說：『你從今以後才可以稱爲念經的和尚了。』智常禪師從此領悟了宗旨，也不停止誦經持戒。
壽州智通禪師
壽州智通禪師，是安豐人。最初讀《楞伽經》，大約讀了一千多遍，卻不明白三身（法身、報身、化身）四智（成所作智、妙觀察智、平等性智、大圓鏡智）的含義。於是禮拜六祖慧能，請求解釋其中的含義。六祖說：『三身，清凈法身，是你的自性；圓滿報身，是你的智慧；千百億化身，是你的行為。如果離開本性，另外談論三身，就叫做有身無智。如果領悟三身沒有自性，就叫做四智菩提。聽我的偈頌：『自性具三身，發明成四智。不離見聞緣，超然登佛地。吾今為汝說，諦信永無迷。莫學馳求者，終日說菩提。』』智通禪師說：『四智的含義，可以聽聞嗎？』六祖說：『既然明白了三身，自然就明白四智，為什麼還要問呢？如果離開三身，另外談論
【English Translation】 English version Those of the Three Vehicles (Śrāvakayāna [Hearer Vehicle], Pratyekabuddhayāna [Solitary Buddha Vehicle], Bodhisattvayāna [Bodhisattva Vehicle]) cannot fathom the Buddha's wisdom; the problem lies in their measuring it. Even if they exhaust their thoughts in joint speculation, they will only become more distant. The Buddha originally spoke for ordinary people, not for Buddhas. If one is unwilling to believe this principle, let him withdraw. Little does he know that he is already sitting in the White Ox Cart (a metaphor for the supreme Buddha-vehicle), yet he seeks the three carts (a metaphor for expedient means) outside the gate. Moreover, the sutra clearly tells you that there is neither two nor three. Why do you not understand? The three carts are provisional, for the sake of the past; the One Vehicle is real, for the sake of the present. It only teaches you to abandon the false and return to the real. After returning to the real, even the real has no name. You should know that all precious treasures belong to you, for you to enjoy. Do not have the thought of a father, nor the thought of a son, nor the thought of usefulness. This is called upholding the Lotus Sutra. From kalpa to kalpa, one's hands never leave the scroll; from day to night, there is no time when one is not mindful of it. The master, having received enlightenment, leaped with joy and praised in verse: 'Having recited the sutras three thousand times, a single phrase from Caoxi (Caoqi) is lost. Without understanding the purpose of transcending the world, how can one stop the madness of accumulated lives? The sheep, deer, and ox carts are expediently set up, the initial, middle, and final are well proclaimed. Who knows that within the burning house, the original is the King within the Dharma?' The Sixth Patriarch said, 'From now on, you may be called a sutra-reciting monk.' From then on, the master understood the principle and did not cease reciting and upholding the sutras.
Chan Master Zhitong of Shouzhou
Chan Master Zhitong of Shouzhou was a native of Anfeng. He initially read the Laṅkāvatāra Sūtra about a thousand times, but did not understand the Three Bodies (Trikaya: Dharmakāya [Dharma Body], Sambhogakāya [Enjoyment Body], Nirmāṇakāya [Emanation Body]) and Four Wisdoms (Adarśa-jñāna [Mirror-like Wisdom], Samatā-jñāna [Wisdom of Equality], Pratyavekṣaṇa-jñāna [Wisdom of Discriminating Awareness], Kṛtyānuṣṭhāna-jñāna [Wisdom of Accomplishing Activities]). He paid homage to the Sixth Patriarch Huineng, seeking to understand their meaning. The Sixth Patriarch said, 'The Three Bodies: the Pure Dharma Body is your nature; the Perfect Reward Body is your wisdom; the hundreds of billions of Transformation Bodies are your actions. If you speak of the Three Bodies apart from your original nature, it is called having a body without wisdom. If you realize that the Three Bodies have no self-nature, it is called the Four Wisdoms of Bodhi. Listen to my verse: 'The self-nature possesses the Three Bodies, manifesting into the Four Wisdoms. Without leaving seeing and hearing, one transcends and ascends to the Buddha-ground. I now speak to you, believe sincerely and never be confused. Do not learn from those who seek outwardly, speaking of Bodhi all day long.' Master Zhitong said, 'Can the meaning of the Four Wisdoms be heard?' The Sixth Patriarch said, 'Since you understand the Three Bodies, you naturally understand the Four Wisdoms. Why ask further? If you speak of
四智。此名有智無身也。即此有智。還成無智。復說偈曰。大圓鏡智性清凈。平等性智心無病。妙觀察智見非功。成所作智同圓鏡。五八六七果因轉。但用名言無實性。若於轉處不留情。繁興永處那伽定。(轉識為智者。教中雲。轉前五識。為成所作智。轉第六識。為妙觀察智。轉第七識。為平等性智。轉第八識。為大圓鏡智。雖六七因中轉。五八果上轉。但轉其名。而不轉其體也)師禮謝。以偈贊曰。三身元我體。四智本心明。身智融無礙。應物任隨形。起修皆妄動。守住匪真精。妙旨因師曉。終亡污染名。
江西志徹禪師
江西志徹禪師。姓張氏。名行昌。少任俠。自南北分化。二宗主雖亡彼我。而徒侶競起愛憎。時北宗門人。自立秀禪師為第六祖。而忌大鑒傳衣。為天下所聞。然祖預知其事。即置金十兩于方丈。時行昌受北宗門人之囑。懷刃入祖室。將欲加害。祖舒頸而就。行昌揮刃者三。都無所損。祖曰。正劍不邪。邪劍不正。只負汝金。不負汝命。行昌驚仆。久而方蘇。求哀悔過。即愿出家。祖遂與金曰。汝且去。恐徒眾翻害於汝。汝可他日易形而來。吾當攝受。行昌稟旨宵遁。投僧出家。具戒精進。一日憶祖之言。遠來禮覲。問曰。弟子嘗覽涅槃經。未曉常無常義。乞和尚慈悲。略為宣說。
【現代漢語翻譯】 現代漢語譯本 四智。這名稱是有智慧而沒有形體。即使有智慧，還會變成沒有智慧。又說偈語：『大圓鏡智的自性清凈，平等性智的心沒有病。妙觀察智的見解並非人為，成所作智如同大圓鏡。前五識、第八識在果位上轉變，第六識、第七識在因地中轉變，只是改變了名稱，而沒有改變其實質。如果在轉變之處不留戀執著，那麼繁榮興盛永遠處於那伽定（龍的禪定）。』（轉識為智，教義中說：轉變前五識，成為成所作智；轉變第六識，成為妙觀察智；轉變第七識，成為平等性智；轉變第八識，成為大圓鏡智。雖然第六識、第七識在因地中轉變，前五識、第八識在果位上轉變，但只是轉變了名稱，而沒有轉變其本體。）禪師行昌禮拜感謝，用偈語讚頌說：『法身、報身、應身原本就是我的本體，大圓鏡智、平等性智、妙觀察智、成所作智原本就是本心的光明。法身、報身、應身與四智融合無礙，應物而現，隨緣而化。發起修行都是虛妄的舉動，執著守住也不是真正的精髓。微妙的旨意因為禪師的開示而明白，最終消除了污染的名稱。』
江西志徹禪師
江西志徹禪師，姓張，名行昌。年輕時喜歡行俠仗義。自從南北禪宗分化后，二宗的宗主雖然沒有彼此的偏見，但門徒卻競相產生愛憎之情。當時北宗的門人，自己擁立神秀禪師為第六祖，但忌憚慧能大師（大鑒）傳衣缽的事蹟，為天下人所知。然而慧能大師（祖）預先知道這件事，就預先放置十兩黃金在方丈室內。當時行昌受到北宗門人的囑託，懷藏利刃進入慧能大師（祖）的房間，想要加害於他。慧能大師（祖）伸出脖子等待。行昌揮刀三次，都沒有造成任何損傷。慧能大師（祖）說：『正劍不會傷人，邪劍才不正。我只欠你金錢，不欠你性命。』行昌驚嚇倒地，過了很久才甦醒過來，求饒懺悔，並願意出家。慧能大師（祖）於是把金子給他，說：『你先離開這裡，恐怕我的徒眾會反過來傷害你。你可以改換形貌再來，我當攝受你。』行昌聽從了慧能大師（祖）的指示，連夜逃走，投奔僧人出家，受具足戒后精進修行。一天，他想起慧能大師（祖）的話，遠道而來禮拜謁見，問道：『弟子曾經閱讀《涅槃經》（Nirvana Sutra），不明白常與無常的含義，懇請和尚慈悲，略微為我宣說。』
【English Translation】 English version The Four Wisdoms. This name refers to having wisdom without a physical body. Even this wisdom can turn into non-wisdom. A verse further states: 'The nature of the Great Round Mirror Wisdom is pure and clean; the mind of the Equality Wisdom is without illness. The perception of the Wonderful Observing Wisdom is not contrived; the Accomplishing Wisdom is like the Great Round Mirror. The first five consciousnesses and the eighth consciousness transform at the fruition stage; the sixth and seventh consciousnesses transform at the causal stage. Only the names are transformed, not the essence.' (Transforming consciousness into wisdom, the teachings say: Transforming the first five consciousnesses into the Accomplishing Wisdom; transforming the sixth consciousness into the Wonderful Observing Wisdom; transforming the seventh consciousness into the Equality Wisdom; transforming the eighth consciousness into the Great Round Mirror Wisdom. Although the sixth and seventh consciousnesses transform in the causal stage, and the first five and eighth consciousnesses transform in the fruition stage, only the names are transformed, not their substance.) The master Xingchang bowed and thanked him, praising him with a verse: 'The Dharmakaya (Dharma body), Sambhogakaya (Reward body), and Nirmanakaya (Transformation body) are originally my body; the Great Round Mirror Wisdom, Equality Wisdom, Wonderful Observing Wisdom, and Accomplishing Wisdom are originally the light of the original mind. The Dharmakaya (Dharma body), Sambhogakaya (Reward body), and Nirmanakaya (Transformation body) and the Four Wisdoms are fused without obstruction, responding to things and transforming according to conditions. Initiating cultivation is all a false movement; clinging to and abiding is not the true essence. The subtle meaning is understood because of the master's explanation, and ultimately the name of defilement is eliminated.'
Chan Master Zhiche of Jiangxi
Chan Master Zhiche of Jiangxi, whose surname was Zhang and given name was Xingchang, was fond of chivalry in his youth. Since the division of the Northern and Southern schools of Chan Buddhism, although the founders of the two schools had no prejudice towards each other, their followers competed to generate feelings of love and hatred. At that time, the disciples of the Northern school established Shenxiu (Shenxiu) as the Sixth Patriarch, but resented the story of Huineng (Dajian) (Huineng) transmitting the robe, which was known throughout the world. However, Huineng (Zu) (Huineng) foresaw this event and placed ten taels of gold in his abbot's room in advance. At that time, Xingchang, entrusted by the disciples of the Northern school, hid a sharp blade and entered Huineng's (Zu) (Huineng) room, intending to harm him. Huineng (Zu) (Huineng) stretched out his neck and waited. Xingchang swung the blade three times, but caused no damage. Huineng (Zu) (Huineng) said, 'A righteous sword does not harm, only a wicked sword is unjust. I only owe you money, not your life.' Xingchang fell to the ground in shock, and after a long time, he woke up, begged for forgiveness, and wished to become a monk. Huineng (Zu) (Huineng) then gave him the gold and said, 'You should leave here first, lest my disciples harm you in return. You can change your appearance and come back another day, and I will accept you.' Xingchang followed Huineng's (Zu) (Huineng) instructions, fled in the night, sought refuge with a monk, received the full precepts, and practiced diligently. One day, he remembered Huineng's (Zu) (Huineng) words and came from afar to pay his respects, asking, 'This disciple has read the Nirvana Sutra (Nirvana Sutra), but does not understand the meaning of permanence and impermanence. I beg the venerable monk to explain it to me with compassion.'
祖曰。無常者。即佛性也。有常者。即善惡一切諸法分別心也。行昌曰。和尚所說。大違經文。祖曰。吾傳佛心印。安敢違于佛經。行昌曰。經說佛性是常。和尚卻言無常。善惡諸法。乃至菩提心。皆是無常。和尚卻言是常。此即相違。令學人轉加疑惑。祖曰。涅槃經。吾昔者聽尼無盡藏。讀誦一遍。便為講說。無一字一義。不合經文。乃至為汝終無二說。行昌曰。學人識量淺昧。愿和尚委曲開示。祖曰。汝知否。佛性若常。更說甚麼善惡諸法。乃至窮劫。無有一人發菩提心者。故吾說無常。正是佛說真常之道也。又一切諸法若無常者。即物物皆有自性。容受生死。而真常性。有不遍之處。故吾說常者。正是佛說真無常義也。佛比為凡夫外道。執于邪常。諸二乘人。于常計無常。共成八倒。故於涅槃了義教中。破彼偏見。而顯說真常真樂真我真凈。汝今依言背義。以斷滅無常。及確定死常。而錯解佛之圓妙最後微言。縱覽千遍。有何所益。行昌忽如醉醒。乃說偈曰。因守無常心。佛演有常性。不知方便者。猶春池拾礫。我今不施功。佛性而見前。非師相授與。我亦無所得。祖曰。汝今徹也。宜名志徹。師禮謝而去。
信州智常禪師
信州智常禪師者。本州貴溪人也。髫年出家。志求見性。一日參六祖。祖
【現代漢語翻譯】 現代漢語譯本 六祖慧能（六祖指禪宗第六代祖師慧能）說：『所謂的無常，就是佛性（Buddha-nature）。而所謂的常，就是指善惡一切諸法的分別心。』 行昌說：『和尚您所說的，大大違背了經文。』 六祖說：『我傳的是佛心印，怎麼敢違背佛經呢？』 行昌說：『經文上說佛性是常，和尚您卻說是無常；善惡諸法，乃至菩提心，經文上說是無常，和尚您卻說是常。這實在是互相矛盾，讓學人更加疑惑。』 六祖說：『《涅槃經》（Nirvana Sutra），我以前聽尼姑無盡藏（Wujinzang）誦讀過一遍，我就為她講解，沒有一個字一句不符合經文，甚至對你也不會有第二種說法。』 行昌說：『學人我的見識淺薄，希望和尚您詳細開示。』 六祖說：『你知不知道，佛性如果是常，還說什麼善惡諸法？乃至窮盡劫數，也不會有一個人發起菩提心。所以我說無常，正是佛所說的真常之道啊。又如果一切諸法都是無常，那麼事物就都有各自的自性，容受生死，而真常的佛性，就有不能遍及的地方。所以我說常，正是佛所說的真無常的意義啊。佛把凡夫外道比作執著于邪常，二乘人（聲聞和緣覺）把常計為無常，共同造成八種顛倒。所以在《涅槃經》（Nirvana Sutra）了義教中，破除他們的偏見，而顯說真常、真樂、真我、真凈。你現在依著言語而背離義理，用斷滅的無常，以及確定的死常，而錯誤地理解佛的圓滿微妙的最後言語，縱然讀覽千遍，又有什麼益處呢？』 行昌忽然像從醉中醒來，於是說偈語道：『因為守護無常的心，佛才演說有常的佛性。不知道方便法門的人，就像在春天的池塘里拾取瓦礫。我現在不用任何功力，佛性自然顯現在眼前。這不是老師您傳授給我的，我也並沒有得到什麼。』 六祖說：『你現在徹悟了，應該叫做志徹。』志徹禪師禮拜感謝后離去。
信州智常禪師
信州智常禪師，是本州貴溪人。從小就出家，立志要明心見性。有一天參拜六祖慧能（六祖指禪宗第六代祖師慧能），六祖...
【English Translation】 English version The Sixth Patriarch (referring to Huineng, the sixth patriarch of Zen Buddhism) said: 'What is impermanent is Buddha-nature. What is permanent is the discriminating mind of all dharmas, both good and evil.' Xingchang said: 'What you say, Master, greatly contradicts the scriptures.' The Sixth Patriarch said: 'I transmit the Buddha-mind seal. How dare I contradict the Buddhist scriptures?' Xingchang said: 'The scriptures say that Buddha-nature is permanent, but you say it is impermanent. The scriptures say that all dharmas, including Bodhi-mind, are impermanent, but you say they are permanent. This is contradictory and makes students even more confused.' The Sixth Patriarch said: 'I once heard the nun Wujinzang recite the Nirvana Sutra (Nirvana Sutra), and I explained it to her. Not a single word or meaning was inconsistent with the scriptures. I will not have a second explanation for you either.' Xingchang said: 'My knowledge is shallow. I hope you can explain it to me in detail.' The Sixth Patriarch said: 'Do you know that if Buddha-nature were permanent, what would be the point of talking about good and evil dharmas? Even if we reached the end of kalpas, no one would generate Bodhi-mind. Therefore, when I say impermanent, it is precisely the true permanent way that the Buddha spoke of. Furthermore, if all dharmas were impermanent, then everything would have its own self-nature, subject to birth and death, and the true permanent nature would not be able to pervade everywhere. Therefore, when I say permanent, it is precisely the meaning of true impermanence that the Buddha spoke of. The Buddha compared ordinary people and heretics to those who cling to false permanence, and the two vehicles (Śrāvaka and Pratyekabuddha) regard permanence as impermanence, together creating eight inversions. Therefore, in the definitive teaching of the Nirvana Sutra (Nirvana Sutra), he broke their prejudices and revealed true permanence, true joy, true self, and true purity. You are now relying on words and betraying the meaning, using the impermanence of annihilation and the fixed death-permanence, and misunderstanding the Buddha's perfect and subtle final words. Even if you read it thousands of times, what benefit would there be?' Xingchang suddenly woke up as if from a drunken stupor, and then said in verse: 'Because of guarding the mind of impermanence, the Buddha expounded the permanent Buddha-nature. Those who do not know the expedient means are like picking up pebbles in a spring pond. Now I do not use any effort, and Buddha-nature naturally appears before me. This is not what you, teacher, have transmitted to me, and I have not gained anything.' The Sixth Patriarch said: 'You are now thoroughly enlightened. You should be called Zhiche.' Zen Master Zhiche bowed and thanked him before leaving.
Zen Master Zhichang of Xinzhou
Zen Master Zhichang of Xinzhou was a native of Guixi in this prefecture. He became a monk at a young age and aspired to see his nature. One day, he visited the Sixth Patriarch Huineng (the Sixth Patriarch refers to Huineng, the sixth patriarch of Zen Buddhism), and the Sixth Patriarch...
問。汝從何來。欲求何事。師曰。學人近禮大通和尚。大通曰。汝見虛空否。對曰見。曰汝見虛空。有相貌否。對曰。虛空無形。有何相貌。曰汝之本性。猶如虛空。返觀自性。了無一物可見。是名正見。無一物可知。是名真知。無有青黃長短。但見本源清凈覺體圓明。即名見性成佛。亦名極樂世界。亦名如來知見。學人雖聞此說。猶未決了。乞和尚示誨。令無凝滯。祖曰。彼師所說。猶存見知。故令汝未了。吾今示汝一偈。曰不見一法存無見。大似浮雲遮日面。不知一法守空知。還如太虛生閃電。此之知見瞥然興。錯認何曾解方便。汝當一念自知非。自己靈光常顯見。師聞偈已。心意豁然。乃述一偈曰。無端起知解。著相求菩提。情存一念悟。甯越昔時迷。自性覺源體。隨照枉遷流。不入祖師室。茫然趣兩頭。
廣州志道禪師
廣州志道禪師者。南海人也。初參六祖。問曰。學人自出家。覽涅槃經。僅十餘載。未明大意。愿和尚垂誨。祖曰。汝何處未了。對曰。諸行無常。是生滅法。生滅滅已。寂滅為樂。於此疑惑。祖曰。汝作么生疑。對曰。一切眾生皆有二身。謂色身法身也。色身無常。有生有滅。法身有常。無知無覺。經云。生滅滅已。寂滅為樂者。未審。是何身寂滅。何身受樂。若色身者。色身
【現代漢語翻譯】 現代漢語譯本 問：你從哪裡來？想要求什麼事？ 志道禪師說：『學人最近拜見了大通和尚。』 大通和尚說：『你看見虛空了嗎？』 志道禪師回答：『看見了。』 大通和尚說：『你看見虛空，有相貌嗎？』 志道禪師回答：『虛空沒有形狀，有什麼相貌？』 大通和尚說：『你的本性，猶如虛空。反觀自性，了無一物可見，這叫做正見。沒有一物可知，這叫做真知。沒有青黃長短的分別，但見本源清凈，覺體圓明，就叫做見性成佛，也叫做極樂世界，也叫做如來知見。學人雖然聽聞這些說法，仍然沒有決斷明白，乞求和尚開示教誨，令我沒有疑惑。』 六祖慧能說：『那位和尚所說的，還存在見解和知解，所以令你沒有明白。我現在為你開示一首偈：』 『不見一法存無見，大似浮雲遮日面。不知一法守空知，還如太虛生閃電。此之知見瞥然興，錯認何曾解方便。汝當一念自知非，自己靈光常顯見。』 志道禪師聽了偈后，心意豁然開朗，於是也說了一首偈： 『無端起知解，著相求菩提（覺悟）。情存一念悟，甯越昔時迷。自性覺源體，隨照枉遷流。不入祖師室，茫然趣兩頭。』
廣州志道禪師
廣州志道禪師，是南海人。最初參拜六祖慧能，問道：『學人自從出家以來，閱讀《涅槃經》，已經十多年了，還沒有明白其中的大意，希望和尚慈悲教誨。』 六祖慧能說：『你哪裡沒有明白？』 志道禪師回答：『「諸行無常，是生滅法。生滅滅已，寂滅為樂。」對於這句話感到疑惑。』 六祖慧能說：『你怎樣疑惑？』 志道禪師回答：『一切眾生都有兩種身，即色身和法身。色身無常，有生有滅；法身有常，沒有知覺。經中說：「生滅滅已，寂滅為樂」，不知道是哪個身寂滅，哪個身感受快樂？如果是色身，色身
【English Translation】 English version Question: Where do you come from? What do you seek? The monk Zhidao said: 'This student recently paid respects to Great Master Datong.' Great Master Datong said: 'Have you seen the void?' Zhidao replied: 'I have.' Great Master Datong said: 'When you see the void, does it have a form or appearance?' Zhidao replied: 'The void has no form, what appearance could it have?' Great Master Datong said: 'Your original nature is like the void. Reflecting upon your own nature, there is not a single thing to be seen. This is called right view. There is not a single thing to be known. This is called true knowledge. There is no blue, yellow, long, or short. Only seeing the pure source, the enlightened essence, perfectly clear and bright, is called seeing one's nature and becoming a Buddha. It is also called the Pure Land of Ultimate Bliss. It is also called the Tathagata's (如來) knowledge and vision. Although this student has heard these teachings, I am still not resolved. I beg the Master to instruct and enlighten me, so that I may be free from doubt.' The Sixth Patriarch Huineng (六祖慧能) said: 'What that master said still contains views and knowledge, which is why you have not understood. I will now show you a verse:' 'Not seeing a single dharma (法) and clinging to non-seeing, is like floating clouds covering the sun's face. Not knowing a single dharma and guarding empty knowledge, is like lightning flashing in the great void. This kind of knowledge and view arises fleetingly, mistakenly believing you have understood the expedient means. You should in a single thought realize your error, and your own spiritual light will always be manifest.' After hearing the verse, Zhidao's mind was suddenly enlightened, and he then spoke a verse: 'Groundlessly arising knowledge and understanding, clinging to forms to seek Bodhi (菩提). Cherishing a single thought of enlightenment, how can it surpass past delusion? The self-nature's source of enlightenment, follows illumination and vainly transmigrates. Not entering the Patriarch's room, one is lost, running to both extremes.'
Chan Master Zhidao of Guangzhou
Chan Master Zhidao of Guangzhou, was a native of the South Sea. He initially visited the Sixth Patriarch Huineng (六祖慧能) and asked: 'Since becoming a monk, this student has studied the Nirvana Sutra for over ten years, but has not understood its main meaning. I hope the Master will compassionately instruct me.' The Sixth Patriarch said: 'What part have you not understood?' Zhidao replied: '"All conditioned things are impermanent, they are subject to arising and ceasing. With arising and ceasing extinguished, Nirvana (寂滅) is bliss." I am doubtful about this statement.' The Sixth Patriarch said: 'How are you doubtful?' Zhidao replied: 'All sentient beings have two bodies, namely the physical body (色身) and the Dharma body (法身). The physical body is impermanent, subject to arising and ceasing; the Dharma body is permanent, without knowledge or awareness. The sutra says: "With arising and ceasing extinguished, Nirvana (寂滅) is bliss." I do not know which body is extinguished and which body experiences bliss? If it is the physical body, the physical body
滅時。四大分散。全是苦苦。不可言樂。若法身寂滅。即同草木瓦石。誰當受樂。又法性是生滅之體。五蘊是生滅之用。一體五用。生滅是常。生則從體起用。滅則攝用歸體。若聽更生。即有情之類。不斷不滅。若不聽更生。即永歸寂滅。同於無情之物。如是則一切諸法。被涅槃之所禁伏。尚不得生。何樂之有。祖曰。汝是釋子。何習外道斷常邪見。而議最上乘法。據汝所解。即色身外。別有法身。離生滅求于寂滅。又推涅槃常樂。言有身受者。斯乃執吝生死。耽著世樂。汝今當知。佛為一切迷人。認五蘊和合。為自體相。分別一切法。為外塵相。好生惡死。唸唸遷流。不知夢幻虛假。枉受輪迴。以常樂涅槃。翻為苦相。終日馳求。佛愍此故。乃示涅槃真樂。剎那無有生相。剎那無有滅相。更無生滅可滅。是則寂滅見前。當見前之時。亦無見前之量。乃謂常樂。此樂無有受者。亦無不受者。豈有一體五用之名。何況更言涅槃禁伏諸法。令永不生。斯乃謗佛毀法。聽吾偈曰。無上大涅槃。圓明常寂照。凡愚謂之死。外道執為斷。諸求二乘人。目以為無作。盡屬情所計。六十二見本。妄立虛假名。何為真實義。唯有過量人。通達無取捨。以知五蘊法。及以蘊中我。外現眾色象。一一音聲相。平等如夢幻。不起凡聖見。不作
【現代漢語翻譯】 現代漢語譯本 滅時，地、水、火、風四大分散（指組成身體的四大元素消散），全是苦，沒有快樂可言。如果法身寂滅，就和草木瓦石一樣，誰來享受快樂呢？而且法性是生滅的本體，五蘊（色、受、想、行、識）是生滅的作用。一個本體有五種作用，生滅是常態。生的時候，從本體產生作用；滅的時候，把作用收歸本體。如果允許再生，那麼有情眾生就會不斷生滅。如果不允許再生，就永遠歸於寂滅，和無情之物一樣。這樣一切諸法，都被涅槃（佛教最高境界，指脫離輪迴后的永恒寂靜狀態）所禁錮，尚且不能產生，哪裡還有快樂可言？ 祖師說：『你是佛弟子，為什麼學習外道的斷滅和常恒的邪見，來議論最上乘佛法？按照你的理解，就是在色身之外，另有一個法身，離開生滅去尋求寂滅。又推崇涅槃的常樂，說有身體來享受。這是執著于生死，貪戀世間的快樂。你現在應當知道，佛是爲了那些迷惑的人，把五蘊和合當作自己的本體，把一切法分別成外在的塵相，喜歡生存厭惡死亡，唸唸遷流，不知道夢幻的虛假，白白地遭受輪迴。把常樂的涅槃，反而看作是痛苦的景象，整天奔波追求。佛憐憫這些人才顯示涅槃的真樂，剎那之間沒有生相，剎那之間沒有滅相，更沒有生滅可以滅除，這樣寂滅就在眼前。當寂滅顯現的時候，也沒有顯現的跡象，這才叫做常樂。這種快樂沒有享受者，也沒有不享受者。哪裡有一個本體五種作用的說法？更何況說涅槃禁錮諸法，讓它們永遠不生。這簡直是誹謗佛，詆譭佛法。聽我說偈語：無上大涅槃，圓明常寂照。凡夫愚人認為這是死亡，外道執著認為是斷滅。那些追求二乘（聲聞乘和緣覺乘）的人，認為這是無所作為。這些都是情感的計較，是六十二種邪見的根本，虛妄地建立虛假的名相。什麼是真實的意義？只有超越常人的人，通達一切而沒有取捨。因為他們知道五蘊之法，以及五蘊中的我，外在顯現各種色相，以及各種聲音的形象，平等得如同夢幻，不產生凡夫和聖人的分別，不作』
【English Translation】 English version When it perishes, the four great elements (referring to earth, water, fire, and wind that constitute the body) scatter. It is all suffering, with no joy to speak of. If the Dharmakaya (the body of the Dharma, the ultimate reality) is extinguished into stillness, it would be the same as grass, wood, tiles, and stones. Who would then experience joy? Furthermore, the Dharma-nature is the substance of arising and ceasing, while the five skandhas (form, feeling, perception, mental formations, and consciousness) are the function of arising and ceasing. One substance has five functions, and arising and ceasing are constant. When arising, function originates from the substance; when ceasing, function returns to the substance. If rebirth is allowed, then sentient beings will continuously arise and cease. If rebirth is not allowed, then one will eternally return to stillness, like insentient objects. In this way, all dharmas (phenomena) are restrained by Nirvana (the ultimate state of liberation from suffering and rebirth), unable to arise. Where then is there joy? The Patriarch said, 'You are a disciple of the Buddha, why do you study the annihilationist and eternalist wrong views of external paths, and discuss the supreme vehicle of the Dharma? According to your understanding, there is a Dharmakaya separate from the physical body, seeking stillness apart from arising and ceasing. Furthermore, you extol the permanence and joy of Nirvana, saying that there is a body to experience it. This is clinging to birth and death, and indulging in worldly pleasures. You should know now that the Buddha is for those who are deluded, taking the aggregation of the five skandhas as their own self, and distinguishing all dharmas as external dust. They like life and hate death, with thoughts constantly changing, unaware of the falsity of dreams, and vainly suffering in samsara (the cycle of birth, death, and rebirth). They turn the permanent and joyful Nirvana into a suffering state, and seek it all day long. The Buddha, pitying these people, reveals the true joy of Nirvana, where there is no arising in an instant, no ceasing in an instant, and no arising or ceasing to be extinguished. Thus, stillness is right before you. When stillness appears, there is no measure of appearance. This is called permanence and joy. This joy has no experiencer, and yet there is no non-experiencer. Where is there the notion of one substance with five functions? How much more to say that Nirvana restrains all dharmas, preventing them from ever arising. This is slandering the Buddha and defaming the Dharma. Listen to my verse: The unsurpassed Great Nirvana, is perfectly bright, constantly still, and illuminating. Ordinary fools call it death, external paths cling to it as annihilation. Those who seek the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) regard it as inaction. All belong to emotional calculation, the root of sixty-two wrong views, falsely establishing illusory names. What is the true meaning? Only those who transcend ordinary people, understand everything without grasping or rejecting. Because they know the Dharma of the five skandhas, and the self within the skandhas, outwardly manifesting various forms and images, and every sound, equally like dreams, not generating distinctions between ordinary and holy, not making'
涅槃解。二邊三際斷。常應諸根用。而不起用想。分別一切法。不起分別想。劫火燒海底。風鼓山相擊。真常寂滅樂。涅槃相如是。吾今強言說。令汝舍邪見。汝勿隨言解。許汝知少分。師聞偈。踴躍作禮而退。
永嘉真覺禪師
永嘉真覺禪師。諱玄覺。本郡戴氏子。丱歲出家。遍探三藏。精天臺止觀圓妙法門。於四威儀中。常冥禪觀。后與東陽䇿禪師。同詣曹溪。初到振錫。繞祖三匝。卓然而立。祖曰。夫沙門者。具三千威儀。八萬細行。大德自何方而來。生大我慢。師曰。生死事大無常迅速。祖曰。何不體取無生了無速乎。師曰。體即無生。了本無速。祖曰。如是如是。於時大眾。無不愕然。師方具威儀參禮。須臾告辭。祖曰。返太速乎。師曰。本自非動。豈有速邪。祖曰。誰知非動。師曰。仁者自生分別。祖曰。汝甚得無生之意。師曰。無生豈有意邪。祖曰。無意誰當分別。師曰。分別亦非意。祖嘆曰。善哉善哉。少留一宿。時謂一宿覺(雪竇顯舉至我慢處。便喝云。當時若下得這一喝。免見龍頭蛇尾。又向卓然而立處。代祖云。未到曹溪。與你三十棒了也 浮山遠云。先行不到。末後太過 恕中慍云。永嘉承虛接響。祖師將錯就錯。雪竇龜背刮毛。浮山馬頭安角。繞禪床三匝兮。眼似銅鈴。勉留
【現代漢語翻譯】 現代漢語譯本：涅槃的解脫境界，是超越二邊（有和無）和三際（過去、現在、未來）的。在日常生活中，始終運用六根（眼、耳、鼻、舌、身、意），卻不執著于『運用』這個概念。能夠分辨一切事物，卻不產生分別的念頭。即使劫火焚燒海底，狂風吹動山巒互相撞擊，真常的寂滅之樂，涅槃的境界就是這樣。我現在勉強用語言來描述，是爲了讓你們捨棄錯誤的見解。但你們不要按照我說的字面意思去理解，這樣或許能瞭解少許。』禪師聽了這首偈語，非常高興，向六祖慧能（638-713）行禮后離開了。
永嘉真覺禪師，名玄覺，是本郡戴氏之子。年少時出家，廣泛研習三藏經典，精通天臺宗的止觀圓妙法門。在日常行住坐臥中，常常沉浸在禪定觀照之中。後來與東陽䇿禪師一同前往曹溪。初到時，手持錫杖，繞著六祖慧能（638-713）走了三圈，然後直直地站立。六祖慧能（638-713）說：『作為沙門，應該具備三千種威儀，八萬種細行。大德從哪裡來，竟然如此傲慢？』玄覺禪師說：『生死是大事，無常迅速。』六祖慧能（638-713）說：『為何不體悟無生，了達沒有快速這回事呢？』玄覺禪師說：『體悟就是無生，了達本來就沒有快速。』六祖慧能（638-713）說：『是這樣的，是這樣的。』當時在場的大眾，無不驚訝。玄覺禪師這才具足威儀，參拜行禮，片刻后告辭。六祖慧能（638-713）說：『返回得太快了吧？』玄覺禪師說：『本來就不是動的，哪裡有快慢呢？』六祖慧能（638-713）說：『誰知道不是動的？』玄覺禪師說：『是仁者您自己產生了分別。』六祖慧能（638-713）說：『你很懂得無生的道理。』玄覺禪師說：『無生難道還有道理可言嗎？』六祖慧能（638-713）說：『沒有道理，誰來分別？』玄覺禪師說：『分別也不是道理。』六祖慧能（638-713）讚歎道：『好啊，好啊。』於是挽留他住了一夜，當時人稱他為『一宿覺』。（雪竇顯禪師評論到傲慢之處，便呵斥道：『當時如果能給予這一呵斥，就免得出現龍頭蛇尾的局面。』又在直直站立之處，代替六祖慧能（638-713）說：『還沒到曹溪，就給你三十棒了。』浮山遠禪師說：『先行不到位，末後太過分。』恕中慍禪師說：『永嘉承接虛幻的聲響，祖師將錯就錯。雪竇在烏龜背上刮毛，浮山在馬頭上安角。繞禪床三圈啊，眼睛像銅鈴一樣。勉強挽留』
【English Translation】 English version: The liberation of Nirvana is the transcendence of the two extremes (existence and non-existence) and the three temporal divisions (past, present, and future). In daily life, one constantly uses the six senses (eyes, ears, nose, tongue, body, and mind) without clinging to the concept of 'using.' One can distinguish all phenomena without generating thoughts of discrimination. Even if the fire of the kalpa burns the seabed, and the wind strikes mountains against each other, the true and constant joy of stillness, such is the state of Nirvana. I now reluctantly describe it in words, in order to let you abandon wrong views. But do not interpret it according to the literal meaning of my words, for in that way you may understand a small portion.' Upon hearing this verse, the Chan master rejoiced greatly, bowed to the Sixth Patriarch Huineng (638-713), and departed.
Chan Master Yongjia Zhenjue, whose name was Xuanjue, was a son of the Dai family from this prefecture. He left home at a young age, extensively studied the Tripitaka, and was proficient in the perfect and wonderful Dharma gate of Tiantai's 'Stopping and Observing' (止觀). In his daily activities of walking, standing, sitting, and lying down, he was constantly immersed in meditative contemplation. Later, he went to Caoxi with Chan Master Dongyang Ce. Upon arriving, he held his staff and circled the Sixth Patriarch Huineng (638-713) three times before standing upright. The Sixth Patriarch Huineng (638-713) said, 'As a Shramana, one should possess three thousand forms of dignified conduct and eighty thousand fine practices. From where does this great virtuous one come, displaying such arrogance?' Chan Master Xuanjue said, 'Birth and death are a great matter, and impermanence is swift.' The Sixth Patriarch Huineng (638-713) said, 'Why not embody non-birth and realize there is no swiftness?' Chan Master Xuanjue said, 'Embodiment is non-birth, and realization is that there is originally no swiftness.' The Sixth Patriarch Huineng (638-713) said, 'So it is, so it is.' At that time, the assembly was astonished. Chan Master Xuanjue then performed the proper etiquette, bowed, and took his leave after a moment. The Sixth Patriarch Huineng (638-713) said, 'Returning too quickly, isn't it?' Chan Master Xuanjue said, 'Originally there is no movement, so how can there be swiftness?' The Sixth Patriarch Huineng (638-713) said, 'Who knows there is no movement?' Chan Master Xuanjue said, 'It is you, benevolent one, who are generating discriminations.' The Sixth Patriarch Huineng (638-713) said, 'You have greatly attained the meaning of non-birth.' Chan Master Xuanjue said, 'Does non-birth have a meaning?' The Sixth Patriarch Huineng (638-713) said, 'Without meaning, who would discriminate?' Chan Master Xuanjue said, 'Discrimination is also not meaning.' The Sixth Patriarch Huineng (638-713) exclaimed, 'Excellent, excellent.' He then urged him to stay for one night, and at that time, he was called 'One Night Awakened.' (Chan Master Xuedou Xian commented on the point of arrogance, scolding, 'If this scolding had been given at that time, it would have avoided the situation of a dragon's head and a snake's tail.' And at the point of standing upright, he said in place of the Sixth Patriarch Huineng (638-713), 'Before arriving at Caoxi, I would have given you thirty blows.' Chan Master Fushan Yuan said, 'The initial action was insufficient, and the final action was excessive.' Chan Master Shuzhong Yun said, 'Yongjia received empty echoes, and the Patriarch took the mistake as correct. Xuedou scraped hair from a turtle's back, and Fushan placed horns on a horse's head. Circling the meditation platform three times, the eyes are like copper bells. Urging him to stay')
一宿兮。頭如木杓。松風江月少人知。南海波斯生白澤)○證道歌曰。君不見。絕學無為閑道人。不除妄想不求真。無明實性即佛性。幻化空身即法身。法身覺了無一物。本源自性天真佛。五陰浮雲空去來。三毒水泡虛出沒。證實相無人法。剎那滅卻阿鼻業。若將妄語誑眾生。自招㧞舌塵沙劫。頓覺瞭如來禪。六度萬行體中圓。夢裡明明有六趣。覺后空空無大千。無罪福無損益。寂滅性中莫問覓。比來塵鏡未曾磨。今日分明須剖析。誰無念誰無生。若實無生無不生。喚取機關木人問。求佛施功早晚成。放四大莫把捉。寂滅性中隨飲啄。諸行無常一切空。即是如來大圓覺。決定說表真乘。有人不肯任情徴。直截根源佛所印。摘葉尋枝我不能。摩尼珠人不識。如來藏里親收得。六般神用空不空。一顆圓光色非色。凈五眼得五力。唯證乃知難可測。鏡里看形見不難。水中捉月爭拈得。常獨行常獨步。達者同遊涅槃路。調古神清風自高。貌悴骨剛人不顧。窮釋子口稱貧。實是身貧道不貧。貧則身常披縷褐。道則心藏無價珍。無價珍用無盡。利物應機終不吝。三身四智體中圓。八解六通心地印。上士一決一切了。中下多聞多不信。但自懷中解垢衣。誰能向外夸精進。從他謗任他非。把火燒天徒自疲。我聞恰似飲甘露。銷融頓入不
思議。觀惡言是功德此則成吾善知識。不因訕謗起冤親。何表無生慈忍力。宗亦通說亦通。定慧圓明不滯空。非但我今獨達了。河沙諸佛體皆同。師子吼無畏說。百獸聞之皆腦裂。香象奔波失卻威。天龍寂聽生欣悅。游江海涉山川。尋師訪道為參禪。自從認得曹溪路。了知生死不相干。行亦禪坐亦禪。語默動靜體安然。縱遇鋒刀常坦坦。假饒毒藥也閑閑。我師得見然燈佛。多劫曾為忍辱仙。幾回生幾回死。生死悠悠無定止。自從頓悟了無生。于諸榮辱何憂喜。入深山住蘭若。岑崟幽䆳長松下。優遊靜坐野僧家。闃寂安居實瀟灑。覺即了不施功。一切有為法不同。住相佈施生天福。猶如仰箭射虛空。勢力盡箭還墜。招得來生不如意。爭似無為實相門。一超直入如來地。但得本莫愁末。如凈琉璃含寶月。既能解此如意珠。自利利他終不竭。江月照松風吹。永夜清宵何所為。佛性戒珠心地印。霧露雲霞體上衣。降龍缽解虎錫。兩鈷金環鳴歷歷。不是標形虛事持。如來寶杖親軌跡。不求真不斷妄。了知二法空無相。無相無空無不空。即是如來真實相。心鏡明鑑無礙。廓然瑩徹周沙界。萬象森羅影現中。一顆圓明非內外。豁達空撥因果。莽莽蕩蕩招殃禍。棄有著空病亦然。還如避溺而投火。舍妄心取真理。取捨之心成巧偽。學人
【現代漢語翻譯】 現代漢語譯本 不可思議。把惡言當成是功德，這就能成就我的善知識。如果不因別人的誹謗而生起冤親的念頭，又如何表現無生的慈悲和忍辱的力量呢？宗門也通，教說也通，定慧圓滿光明，不滯留于空。不只是我今天獨自領悟了這個道理，恒河沙數諸佛的本體都與此相同。如同獅子吼一樣無畏的說法，百獸聽了都會腦裂。香象奔跑也會失去威嚴，天龍寂靜地聽著，心生歡喜。遊歷江海，跋涉山川，尋訪老師，問道參禪。自從認識了曹溪（六祖慧能駐錫之地）的道路，才了知生死與我不相干。行走是禪，端坐也是禪，言語沉默，行動靜止，身體都安然。縱然遇到鋒利的刀刃也常常坦然面對，即使是劇毒的藥物也覺得無關緊要。我的老師曾得見燃燈佛（過去佛），多劫以來曾為忍辱仙人。經歷了多少次出生，多少次死亡，生死悠悠沒有停止的時候。自從頓悟了無生之理，對於各種榮辱又有什麼憂愁和歡喜呢？進入深山，住在蘭若（寺院），在岑崟幽深的長松之下，悠遊自在，過著**野僧人的生活，清靜寂寞地安居，實在瀟灑。覺悟就是了，不用再施加任何功夫，與一切有為法都不同。執著于相而佈施，會得到生天的福報，就像仰著射箭射向天空一樣。力量用盡，箭最終還是會墜落，招來的來生並不如意。怎能比得上無為實相之門，一旦超越就能直入如來之地。只要得到了根本，就不要愁末節，就像清凈的琉璃包含著寶月一樣。既然能夠理解這如意珠，自利利他，終究不會窮盡。江上的月亮照耀，松樹被風吹動，漫漫長夜清靜的夜晚又在做什麼呢？佛性是戒珠，心地是印，霧露雲霞是身上的衣服。降龍缽，解虎錫（僧人所持的錫杖），兩鈷金環發出清脆的響聲。這不是爲了標榜外形而虛假地持有，而是如來寶杖的親身軌跡。不尋求真，也不斷除妄，了知真和妄兩種法都是空無自性的。無相，無空，也無不空，這就是如來的真實相。心如明鏡，照鑒一切沒有障礙，廓然空明，周遍整個沙界。萬象森羅的影像都顯現在其中，一顆圓明的心性，不在內也不在外。豁達地撥無因果，莽莽蕩蕩地招來災禍。拋棄有而執著于空，也是一種病，還不如爲了躲避溺水而跳入火中。捨棄妄心而取真理，這種取捨之心就成了巧偽。學人啊！
【English Translation】 English version Inconceivable. Viewing harsh words as merit, this becomes my good teacher. If one does not give rise to enmity due to slander, how can one manifest the power of no-birth, loving-kindness, and forbearance? The Chan (Zen) school is understood, and the teachings are understood. Samadhi (定) and prajna (慧) are perfectly clear, not clinging to emptiness. It is not only I who have realized this today; the essence of all Buddhas, as numerous as the sands of the Ganges, is the same. Like the fearless roar of a lion, all beasts that hear it will have their brains shattered. The mighty elephants will lose their power, while the nagas (龍) and devas (天) will listen quietly and rejoice. Traveling through rivers and seas, traversing mountains and streams, seeking teachers and inquiring about the Way for Chan practice. Since recognizing the path of Caoxi (曹溪, where the Sixth Patriarch Huineng resided), I have come to know that birth and death are irrelevant to me. Walking is Chan, sitting is Chan, speaking and silence, movement and stillness, the body is at ease. Even when encountering sharp blades, one is often calm and composed; even if it is poisonous medicine, one feels indifferent. My teacher once saw Dipamkara Buddha (燃燈佛, a past Buddha), and for many kalpas (劫) he was an Immortal of Forbearance (忍辱仙人). How many times have I been born, how many times have I died, birth and death are endless and without cessation. Since the sudden realization of no-birth, what worries and joys are there regarding various honors and disgraces? Entering deep mountains, dwelling in aranyas (蘭若, monasteries), beneath the towering and secluded tall pines, leisurely enjoying the life of a **wild monk, living in quiet solitude, truly carefree. Awakening is complete, without applying any further effort, different from all conditioned dharmas (有為法). Giving with attachment to form brings heavenly blessings, like shooting an arrow upwards into the sky. When the strength is exhausted, the arrow will eventually fall, bringing undesirable results in the next life. How can it compare to the gate of non-action and true reality, where one can directly enter the realm of the Tathagata (如來)? As long as one obtains the root, do not worry about the branches, like pure crystal containing a precious moon. Since one can understand this wish-fulfilling jewel, benefiting oneself and others will never be exhausted. The moon shines on the river, the wind blows through the pines, what is one doing on this long, clear night? Buddha-nature is the precept-pearl, the mind-ground is the seal, mist, dew, clouds, and haze are the clothes on the body. The dragon-subduing bowl, the tiger-releasing staff (錫杖, a monk's staff), the two-pronged golden rings make a clear sound. This is not to flaunt appearances and hold them falsely, but the personal traces of the Tathagata's precious staff. Not seeking truth, nor cutting off falsehood, knowing that the two dharmas are empty and without self-nature. No-form, no-emptiness, and no-non-emptiness, this is the true form of the Tathagata. The mind is like a clear mirror, reflecting without obstruction, vast and clear, pervading the entire sand-realm. The images of all phenomena appear within it, a single round and bright nature, neither inside nor outside. Openly denying cause and effect, recklessly inviting disaster. Abandoning existence and clinging to emptiness is also a disease, like jumping into the fire to avoid drowning. Abandoning the deluded mind and grasping for truth, this mind of grasping and abandoning becomes skillful deceit. Students!
不了用修行。真成認賊將為子。損法財滅功德。莫不由斯心意識。是以禪門了卻心。頓入無生知見力。大丈夫秉慧劍。般若鋒兮金剛𦦨。非但能摧外道心。早曾落卻天魔膽。震法雷擊法鼓。佈慈云兮灑甘露。龍象蹴蹋潤無邊。三乘五性皆醒悟。雪山肥膩更無雜。純出醍醐我常納。一性圓通一切性。一法遍含一切法。一月普現一切水。一切水月一月攝。諸佛法身入我性。我性還共如來合。一地具足一切地。非色非心非行業。彈指圓成八萬門。剎那滅卻三祇劫。一切數句非數句。與吾靈覺何交涉。不可毀不可讚。體若虛空勿涯岸。不離當處常湛然。覓即知君不可見。取不得捨不得。不可得中祇么得。默時說說時默。大施門開無壅塞。有人問我解何宗。報道摩訶般若力。或是或非人不識。逆行順行天莫測。吾早曾經多劫修。不是等閑相誑惑。建法幢立宗旨。明明佛來曹溪是。第一迦葉首傳燈。二十八代西天記。法東流入此土。菩提達磨為初祖。六代傳衣天下聞。後人得道何窮數。真不立妄本空。有無俱遣不空空。二十空門元不著。一性如來體自同。心是根法是塵。兩種猶如鏡上痕。痕垢盡除光始現。心法雙亡性即真。嗟末法惡時世。眾生福薄難調製。去聖遠兮邪教深。魔強法弱多怨害。聞說如來頓教門。恨不滅除令瓦碎。作
【現代漢語翻譯】 現代漢語譯本 不用修行，真的如同認賊作子。損耗法財，消滅功德，莫不是由於這心意識的緣故。因此禪門了卻心識，頓然進入無生的知見力量。大丈夫秉持智慧之劍，般若的鋒芒如同金剛寶劍。非但能夠摧毀外道之心，早已嚇破天魔的膽。震動法雷，敲擊法鼓，佈施慈雲，灑落甘露。龍象行走踐踏，滋潤無邊，三乘五性的眾生都醒悟。雪山肥膩純正沒有雜質，完全產出醍醐，我常常享用。一性圓融貫通一切性，一法普遍包含一切法。一月普遍顯現在一切水中，一切水中的月亮都攝於一月中。諸佛的法身進入我的自性，我的自性還與如來相合。一地具足一切地，非色非心非行業。彈指間圓滿成就八萬法門，剎那間滅除三大阿僧祇劫（無數個長時段）。一切的數句非數句，與我的靈覺有什麼關係？不可譭謗也不可讚揚，本體如同虛空沒有邊際。不離當下之處，常常清凈湛然，尋找時就知道你不可見。取得不得，捨棄不得，在不可得之中就這麼得到。沉默時說，說話時沉默，大施之門打開沒有阻塞。有人問我理解什麼宗派，回答是摩訶般若的力量。或是或非，人們不認識，逆行順行，天也無法測度。我早已曾經多劫修行，不是隨便說說來欺騙迷惑。建立法幢，樹立宗旨，明明是佛來到曹溪（六祖慧能的道場）。第一代迦葉（摩訶迦葉）首先傳燈，二十八代在西天的記載。佛法向東流入這片土地，菩提達摩是為初祖。六代傳衣，天下聞名，後人得道哪裡有窮盡的數目。真理本來不立，虛妄本來是空，有和無都要捨棄，連空也要空掉。二十空門原本不執著，一性如來本體自然相同。心是根，法是塵，兩種就像鏡子上的痕跡。痕跡污垢全部清除，光明才開始顯現，心和法都消亡，自性就顯現真實。可嘆末法惡劣的時代，眾生福薄難以調伏。去聖人遠了，邪教深入，魔的力量強大，佛法衰弱，多有怨恨和迫害。聽說如來的頓教法門，恨不得滅除讓它變成瓦片粉碎。作
【English Translation】 English version No need for cultivation, truly like recognizing a thief as one's own child. Diminishing Dharma wealth and extinguishing merits, all arise from this mind-consciousness. Therefore, the Chan school relinquishes mind, suddenly entering the power of unborn knowledge and vision. A great hero wields the sword of wisdom, the sharpness of Prajna is like a Vajra weapon. Not only can it crush the hearts of heretics, but it has long terrified the demons of heaven. Shake the Dharma thunder, strike the Dharma drum, spread compassionate clouds, and sprinkle sweet dew. Dragons and elephants tread and moisten boundlessly, all beings of the Three Vehicles and Five Natures awaken. The fat and richness of the Snow Mountain is pure and without impurities, purely producing ghee, which I constantly consume. One nature perfectly penetrates all natures, one Dharma universally contains all Dharmas. One moon universally appears in all waters, all water moons are contained within one moon. The Dharmakaya (Dharma body) of all Buddhas enters my nature, and my nature merges with the Thus Come One (Tathagata). One ground fully possesses all grounds, neither form nor mind nor action. In a snap of the fingers, eight myriad Dharma gates are perfectly accomplished, in an instant, three Asankhya Kalpas (countless eons) are extinguished. All numerical phrases and non-numerical phrases, what do they have to do with my spiritual awareness? It cannot be destroyed, nor can it be praised, its essence is like the void, without boundaries. Not apart from the present moment, it is always clear and serene, when you seek it, you know it cannot be seen. Cannot be taken, cannot be abandoned, in the unattainable, just attain it like this. Silent when speaking, speaking when silent, the gate of great giving is open and unblocked. If someone asks me what school I understand, I reply with the power of Maha Prajna (Great Wisdom). Whether it is right or wrong, people do not recognize, going against the grain or going with the grain, even heaven cannot fathom. I have long cultivated for many kalpas, not casually deceiving and bewildering. Establish the Dharma banner, set up the principle, clearly the Buddha came to Caoxi (Huineng's, the sixth patriarch's, monastery). First, Kashyapa (Mahakashyapa) initially transmitted the lamp, twenty-eight generations are recorded in the Western Heaven (India). The Dharma flowed eastward into this land, Bodhidharma is the first patriarch. For six generations, the robe was passed down, known throughout the world, the number of those who attain the Way later is endless. Truth is originally not established, falsehood is originally empty, both existence and non-existence must be relinquished, even emptiness must be emptied. The twenty emptiness gates are originally not attached to, the one nature of the Thus Come One is naturally the same. The mind is the root, the Dharma is the dust, the two are like marks on a mirror. When the marks and dirt are completely removed, the light begins to appear, when both mind and Dharma are extinguished, the nature is then revealed as true. Alas, in the evil age of the Dharma's decline, sentient beings have little merit and are difficult to tame. Far from the sages, evil teachings are deep, the power of demons is strong, the Dharma is weak, and there are many resentments and harms. Hearing about the Thus Come One's sudden teaching door, they wish they could destroy it and turn it into shattered tiles.
在心殃在身。不須怨訴更尤人。欲得不招無間業。莫謗如來正法輪。栴檀林無雜樹。郁密森沉師子住。境靜林間獨自游。走獸飛禽皆遠去。師子兒眾隨後。三歲即能大哮吼。若是野干逐法王。百年妖怪虛開口。圓頓教勿人情。有疑不決直須爭。不是山僧逞人我。修行恐落斷常坑。非不非是不是。差之毫𨤲失千里。是即龍女頓成佛。非即善星生陷墜。吾早年來積學問。亦曾討疏尋經論。分別名相不知休。入海算沙徒自困。卻被如來苦訶責。數他珍寶有何益。從來蹭蹬覺虛行。多年枉作風塵客。種性邪錯知解。不達如來圓頓制。二乘精進勿道心。外道聰明無智慧。亦愚癡亦小騃。空拳指上生實解。執指為月枉施功。根境法中虛捏怪。不見一法即如來。方得名為觀自在。了即業障本來空。未了還須償宿債。饑逢王膳不能餐。病遇醫王爭得瘥。在欲行禪知見力。火中生蓮終不壞。勇施犯重悟無生。早時成佛於今在。師子吼無畏說。深嗟懞懂頑皮靼。祇知犯重障菩提。不見如來開秘。訣有二比丘犯淫殺。波離螢光增罪結。維摩大士頓除疑。還同赫日銷霜雪。不思議解脫力。妙用河沙也無極。(傳燈作此即成吾善知識)四事供養敢辭勞。萬兩黃金亦銷得。粉骨碎身未足酬。一句瞭然超百億。法中王最高勝。河沙如來同共證。我今解
此如意珠。信受之者皆相應。了了見無一物。亦無人亦無佛。大千沙界海中漚。一切聖賢如電拂。假使鐵輪頂上旋。定慧圓明終不失。日可冷月可熱。眾魔不能壞真說。像駕崢嶸謾進涂。誰見螗螂能拒轍。大象不游于兔徑。大悟不拘於小節。莫將管見謗蒼蒼。未了吾今為君決。
河北智隍禪師
河北智隍禪師者。始參五祖。雖嘗咨決。而循乎漸行。乃往河北。結庵長坐。積二十餘載。不見惰容。后遇䇿禪師激勵。遂往參六祖。祖愍其遠來。便垂開決。師于言下。豁然契悟。前二十年所得心。都無影響。
南陽慧忠國師
南陽慧忠國師者。越州諸暨人也。姓冉氏。自受心印。居南陽白崖山黨子谷。四十餘祀。不下山。道行聞于帝里。唐肅宗上元二年。來中使赍詔徴赴京。待以師禮。及代宗臨御。復迎止光宅精藍。十有六載。隨機說法。時有西天大耳三藏到京。云得他心通。肅宗命國師試驗。三藏才見師。便禮拜立於右邊。師問曰。汝得他心通那。汝道。老僧即今在甚麼處。三藏曰。和尚是一國之師。何得卻去西川看競渡。良久再問。汝道老僧即今在甚麼處。三藏曰。和尚是一國之師。何得卻在天津橋上。看弄猢猻。師良久復問。汝道。老僧只今在甚麼處。三藏罔測。師叱曰。這野狐精。他心通
【現代漢語翻譯】 現代漢語譯本： 這就像如意寶珠（梵語：cintāmaṇi，能滿足一切願望的寶珠），真心相信並接受它的人都能與之相應。清清楚楚地看到沒有一物存在，既沒有人也沒有佛。整個大千世界就像大海中的水泡，一切聖賢都如閃電般瞬間消逝。即使鐵輪在頭頂旋轉，禪定和智慧的光明也終究不會失去。太陽可以變冷，月亮可以變熱，眾魔也無法破壞這真實的說法。大象駕車氣勢洶洶地前進，又有誰見過螳螂能阻擋車輪呢？大象不會在兔子的道路上行走，真正的大悟不會拘泥於小的細節。不要用狹隘的見識來誹謗廣闊的天空，如果還不明白，我現在就為你決斷。
河北智隍禪師
河北智隍禪師，最初參拜五祖弘忍（禪宗五祖）。雖然曾經請教過，但還是遵循漸悟的修行方式。於是前往河北，結廬長期靜坐，積累了二十多年，沒有懈怠的樣子。後來遇到䇿禪師的激勵，於是前往參拜六祖慧能（禪宗六祖）。六祖憐憫他遠道而來，便開示決疑。智隍禪師在六祖的言語下，豁然開悟，之前二十年所得到的心得，都變得毫無影響。
南陽慧忠國師
南陽慧忠國師，是越州諸暨人，姓冉。自從領受心印后，居住在南陽白崖山黨子谷，四十多年沒有下山。他的道行傳遍京城。唐肅宗上元二年（761年），皇帝派遣使者帶著詔書徵召他前往京城，以對待老師的禮節對待他。等到唐代宗即位后，又迎接他到光宅精藍居住，十六年間，隨機說法。當時有位來自西天（古代對印度的稱呼）的大耳三藏（精通佛經的僧人）來到京城，聲稱得到了他心通（能知他人心念的神通）。唐肅宗命令慧忠國師試驗他。大耳三藏剛見到慧忠國師，便禮拜後站在右邊。慧忠國師問道：『你得到了他心通嗎？你說說，老僧現在在哪裡？』大耳三藏說：『和尚是一國之師，為什麼卻去西川（今四川）觀看賽龍舟？』過了很久，慧忠國師再次問道：『你說說，老僧現在在哪裡？』大耳三藏說：『和尚是一國之師，為什麼卻在天津橋上，觀看耍猴戲？』慧忠國師過了很久又問道：『你說說，老僧現在在哪裡？』大耳三藏無法測知。慧忠國師呵斥道：『你這野狐精（指冒充有道之士的人），還說什麼他心通！』
【English Translation】 English version: This is like the Mani jewel (Sanskrit: cintāmaṇi, a jewel that fulfills all wishes). Those who sincerely believe and accept it will resonate with it. They will clearly see that nothing exists, neither person nor Buddha. The entire great thousand world system is like a bubble in the ocean, and all sages and worthies vanish like a flash of lightning. Even if an iron wheel spins on top of one's head, the clarity of samadhi and wisdom will never be lost. The sun can be cooled, and the moon can be heated, but demons cannot destroy this true teaching. An elephant cart advances mightily, but who has ever seen a mantis try to stop a wheel? An elephant does not travel on a rabbit's path, and true enlightenment is not bound by small details. Do not use narrow views to slander the vast sky. If you still do not understand, I will now decide for you.
Zen Master Zhihuang of Hebei
Zen Master Zhihuang of Hebei initially visited the Fifth Patriarch Hongren (the Fifth Patriarch of Zen). Although he had consulted him, he still followed the path of gradual enlightenment. So he went to Hebei, built a hermitage and sat in meditation for more than twenty years, without showing any signs of laziness. Later, he was encouraged by Zen Master Ce, and then went to visit the Sixth Patriarch Huineng (the Sixth Patriarch of Zen). The Sixth Patriarch, pitying him for coming from afar, then opened and resolved his doubts. Zen Master Zhihuang, upon hearing the Sixth Patriarch's words, suddenly awakened. The insights he had gained in the previous twenty years became completely insignificant.
National Teacher Huizhong of Nanyang
National Teacher Huizhong of Nanyang was a native of Zhuji in Yuezhou, with the surname Ran. Since receiving the mind-seal, he lived in Dangzi Valley on White Cliff Mountain in Nanyang, and did not descend the mountain for more than forty years. His virtuous conduct spread throughout the capital. In the second year of the Shangyuan era of Emperor Suzong of Tang (761 AD), the emperor sent an envoy with an edict to summon him to the capital, treating him with the respect due to a teacher. When Emperor Daizong ascended the throne, he again welcomed him to reside at the Guangzhai Monastery, where he taught according to circumstances for sixteen years. At that time, a Tripitaka master (a monk well-versed in Buddhist scriptures) with large ears from the Western Regions (ancient term for India) came to the capital, claiming to have attained telepathy (the ability to know the thoughts of others). Emperor Suzong ordered National Teacher Huizhong to test him. As soon as the Tripitaka master saw National Teacher Huizhong, he bowed and stood on his right. National Teacher Huizhong asked, 'Have you attained telepathy? Tell me, where is this old monk right now?' The Tripitaka master said, 'The venerable is the National Teacher of the country, why are you watching dragon boat races in Xichuan (present-day Sichuan)?' After a long time, National Teacher Huizhong asked again, 'Tell me, where is this old monk right now?' The Tripitaka master said, 'The venerable is the National Teacher of the country, why are you watching monkey performances on the Tianjin Bridge?' After a long time, National Teacher Huizhong asked again, 'Tell me, where is this old monk right now?' The Tripitaka master could not fathom it. National Teacher Huizhong scolded, 'You fox spirit (referring to someone who pretends to be virtuous), what telepathy!'
在甚麼處。三藏無對(僧問趙州。大耳三藏。第三度不見國師。未審。國師在甚麼處。趙州云。在三藏鼻孔上。僧后問玄沙。既在鼻孔上。為甚麼不見。玄沙云。只為太近 僧問仰山云。大耳三藏。第三度。為甚麼不見國師。仰山云。前兩度是涉境心。後人自受用三昧。所以不見 又有僧問玄沙。玄沙云。汝道前兩度還見么 白雲端云。國師若在三藏鼻孔里有什麼難見。殊不知。國師在三藏眼睛裡 翠巖芝云。只如三藏。還見國師鼻孔么 高峰妙云大小國師。平生伎倆。總被這胡僧勘破。雖然賴遇聖君證明 金粟悟云。即今若有道在三藏眼睛裡。因甚不見。廣慧向他道。非汝境界)○一日喚侍者。侍者應諾。如是三召三應。師曰。將謂吾孤負汝。卻是汝孤負吾(徑山杲云。叢林中喚作國師三喚侍者話。自此便有一絡索。惟雪竇見透古人骨髓。云國師三喚侍者。點即不到。妙喜云灼然。侍者三應。到即不點。妙喜云。卻不恁么。將謂吾孤負汝。誰知汝孤負吾。謾雪竇不得。妙喜云。誰道。復召大眾云。好個謾雪竇不得。雖然如是。雪竇亦謾妙喜不得。妙喜亦謾諸人不得。諸人亦謾露柱不得。玄沙云。侍者卻會。雪竇云。停囚長智。妙喜云。兩彩一賽。雲門道。作么生是。國師孤負侍者處。會得也是無端。雪竇云。元來不
【現代漢語翻譯】 現代漢語譯本： 僧：大耳三藏（唐代高僧，俗姓陳，名玄奘，法號三藏）第三次去拜見國師，卻沒有見到。請問，國師在哪裡？ 趙州（唐代禪師，曹洞宗代表人物）說：在三藏的鼻孔上。 僧後來問玄沙（唐代禪師，雲門宗代表人物）：既然在鼻孔上，為什麼看不見？ 玄沙說：只因爲太近了。 僧問仰山（唐代禪師，溈仰宗創始人之一）：大耳三藏第三次，為什麼沒見到國師？ 仰山說：前兩次是涉境心，後人只是自受用三昧（佛教禪定的一種境界），所以看不見。 又有僧問玄沙，玄沙說：你說前兩次還見到嗎？ 白雲端（宋代禪師，楊岐派代表人物）說：國師如果在三藏鼻孔里，有什麼難見的？殊不知，國師在三藏眼睛裡。 翠巖芝（宋代禪師）說：那麼三藏，還見到國師的鼻孔嗎？ 高峰妙（元代禪師）說：大小國師，平生的伎倆，總被這胡僧（指玄奘）看破。雖然幸虧有聖君（指唐太宗）證明。 金粟悟（宋代禪師）說：現在如果有人說道在三藏眼睛裡，為什麼看不見？廣慧（宋代禪師）對他說：這不是你的境界。 國師（指中唐時期的紫璘禪師）有一天呼喚侍者，侍者應聲回答。像這樣呼喚了三次，侍者應答了三次。國師說：我以為是我辜負了你，卻是你辜負了我。 徑山杲（南宋禪師，俗姓陸，法名釋慧遠）說：禪林中把這叫做國師三喚侍者的話。從此便有一堆葛藤（比喻糾纏不清的公案）。只有雪竇（宋代禪師，雲門宗代表人物）看透了古人的骨髓，說國師三喚侍者，點即不到。妙喜（南宋禪師，臨濟宗代表人物）說：的確如此。侍者三應，到即不點。妙喜說：卻不是這樣。我以為是我辜負了你，誰知是你辜負了我。瞞不過雪竇。妙喜說：誰說的？又召集大眾說：好一個瞞不過雪竇。雖然這樣，雪竇也瞞不過妙喜，妙喜也瞞不過諸位，諸位也瞞不過露柱（佛寺中的柱子）。玄沙說：侍者卻會了。雪竇說：停囚長智（比喻事後才明白）。妙喜說：兩彩一賽。雲門（唐代禪師，雲門宗創始人）道：怎麼是國師辜負侍者的地方？會得也是無端。雪竇說：原來不（是這樣）。
【English Translation】 English version: Monk: The Venerable Tripitaka (a Tang Dynasty (618-907) high monk, whose secular surname was Chen, personal name Xuanzang, and Dharma name was Sanzang) visited the National Teacher for the third time, but did not see him. May I ask, where is the National Teacher? Zhao Zhou (a Tang Dynasty Chan master, a representative figure of the Caodong school) said: On Tripitaka's nostril. The monk later asked Xuan Sha (a Tang Dynasty Chan master, a representative figure of the Yunmen school): Since he is on the nostril, why can't he be seen? Xuan Sha said: Just because it's too close. The monk asked Yang Shan (a Tang Dynasty Chan master, one of the founders of the Weiyang school): Why didn't the Venerable Tripitaka see the National Teacher for the third time? Yang Shan said: The first two times were with a mind involved in external objects, and later people only enjoyed the Samadhi (a state of meditative consciousness) themselves, so they couldn't see him. Another monk asked Xuan Sha, and Xuan Sha said: Do you say you saw him the first two times? Bai Yun Duan (a Song Dynasty (960-1279) Chan master, a representative figure of the Yangqi school) said: If the National Teacher is in Tripitaka's nostril, what's so difficult to see? Little do they know, the National Teacher is in Tripitaka's eyes. Cui Yan Zhi (a Song Dynasty Chan master) said: Then does Tripitaka see the National Teacher's nostril? Gao Feng Miao (a Yuan Dynasty (1271-1368) Chan master) said: The great National Teacher's lifelong skills have all been seen through by this barbarian monk (referring to Xuanzang). Although fortunately, there is the Holy Ruler (referring to Emperor Taizong of Tang) to prove it. Jin Su Wu (a Song Dynasty Chan master) said: If someone now says that the Dao is in Tripitaka's eyes, why can't it be seen? Guang Hui (a Song Dynasty Chan master) said to him: This is not your realm. One day, the National Teacher (referring to Chan Master Zilin in the mid-Tang Dynasty) called the attendant, and the attendant responded. He called like this three times, and the attendant responded three times. The National Teacher said: I thought I was letting you down, but it was you who let me down. Jing Shan Gao (a Southern Song Dynasty (1127-1279) Chan master, whose secular surname was Lu and Dharma name was Shi Huiyuan) said: In the Chan forest, this is called the story of the National Teacher calling the attendant three times. From then on, there was a pile of kudzu vines (a metaphor for entangled cases). Only Xue Dou (a Song Dynasty Chan master, a representative figure of the Yunmen school) saw through the marrow of the ancients, saying that the National Teacher called the attendant three times, and the point was not reached. Miao Xi (a Southern Song Dynasty Chan master, a representative figure of the Linji school) said: That's right. The attendant responded three times, and the point was not reached. Miao Xi said: It's not like that. I thought I was letting you down, but who knew it was you who let me down. You can't deceive Xue Dou. Miao Xi said: Who said that? He then summoned the assembly and said: Good one that can't deceive Xue Dou. Although that's the case, Xue Dou can't deceive Miao Xi, Miao Xi can't deceive everyone, and everyone can't deceive the pillar (the pillar in the Buddhist temple). Xuan Sha said: The attendant understood. Xue Dou said: A prisoner becomes wise after being imprisoned (a metaphor for understanding only after the event). Miao Xi said: Two colors, one match. Yun Men (a Tang Dynasty Chan master, the founder of the Yunmen school) said: What is the place where the National Teacher let down the attendant? Understanding it is also groundless. Xue Dou said: Originally not (like that).
會。妙喜云。雪峰道底。雲門又云。作么生是。侍者孤負國師處。粉骨碎身未報得。雪竇云。無端無端。妙喜云。垛生招箭。法眼云。旦去別時來。雪竇云。謾我不得。妙喜云。卻是法眼會。興化云。一盲引眾盲。雪竇云。端的瞎。妙喜云。親言出親口。玄覺徴問僧云。甚處是侍者會處。僧云。若不會。爭解恁么應。玄覺云。汝少會在。又云。若於此見得去。便識玄沙。妙喜云。漸惶殺人。翠巖芝云。國師侍者。總欠會在。妙喜云。猶較些子。投子云。抑逼人作么雪竇云。垛根漢。妙喜云。理長即就。復云。唯有趙州多口阿師。下得個註腳。令人疑著。僧問。國師三喚侍者。意旨如何。趙州云。如人暗中書字。字雖不成。文彩已彰。雪竇便喝。妙喜云。且道這一喝。在國師侍者分上。在趙州分上。隨後喝一喝。復云。若不是命根五色索子斷。如何透得這裡過。雪竇云。若有人問雪竇。雪竇便打。也要諸方檢點。妙喜云。作賊人心虛。雪竇復有一頌云。師資會遇意非輕。妙喜云。此語有兩負門。無事相將草里行。妙喜云。普州人送賊。負汝負吾人莫問妙喜云放待冷來看。任從天下競頭爭。妙喜云。只今休去便休去。若覓了時無了時。復云。你若求玄妙解會。只管理會國師三喚侍者話。那裡是國師孤負侍者處。那裡是國師
孤負侍者處。那裡是侍者孤負國師處。有甚麼交涉。鵝王擇乳。素非鴨類。這個便是國師用劍刃上事。又云。國師還見侍者么侍者還見國師么)○南泉到參。師問甚麼處來。曰江西來。師曰。還將得馬師真來否。曰只這是。師曰。背後底聻。南泉便休(長慶棱云。大似不知 保福展云。幾不到和尚此間 云居錫云。此二尊宿盡扶背後。只如南泉休去。為當扶面前扶背後)○麻谷到參。繞禪床三匝。振錫而立。師曰。汝既如是。吾亦如是。谷又振錫。師叱曰。這野狐精出去○師問僧。近離甚處。曰南方。師曰。南方知識。以何法示人曰南方知識祇道。一朝風火散后。如蛇退皮。如龍換骨。本爾真性。宛然無壞。師曰。苦哉苦哉。南方知識說法半生半滅。曰南方知識即如是。未審和尚此間說何法。師曰。我此間身心一如。身外無餘。曰和尚何得將泡幻之身。同於法體。師曰。你為甚麼。入于邪道。曰甚麼處是某甲入于邪道處。師曰。不見教中道。若以色見我。以音聲求我。是人行邪道。不能見如來(雲門偃舉云。身心一如。身外無餘。山河大地。何處有耶 神鼎諲云。若據這僧與么道。傳語也未解。莫累及知識。據國師與么道。亦是龍頭蛇尾。前來身心一如。向什麼處去也。試點檢看 凈慈昌云。這僧當時待國師道。若以
【現代漢語翻譯】 現代漢語譯本 在孤負侍者的地方，哪裡是侍者孤負國師的地方？這有什麼關係呢？就像鵝王選擇乳汁，本來就不是鴨子能做的事。這就是國師運用劍刃上的功夫。又說，『國師還見到侍者嗎？侍者還見到國師嗎？』 南泉（Nanquan，人名）來參拜。國師問：『從哪裡來？』 答：『從江西來。』 國師說：『還把馬祖（Mazu，禪宗大師）的真性帶來嗎？』 答：『就是這個。』 國師說：『那背後的是什麼？』南泉便沉默不語。（長慶棱（Changqing Leng，人名）說：『太像不知道了。』保福展（Baofu Zhan，人名）說：『差點沒到和尚這裡。』云居錫（Yunju Xi，人名）說：『這兩位尊宿都在扶持背後。只是南泉沉默不語，是扶持面前還是扶持背後呢？』） 麻谷（Magu，人名）來參拜，繞禪床三圈，振錫杖而立。國師說：『你既然這樣，我也這樣。』麻谷又振錫杖。國師呵斥道：『這野狐精出去！』 國師問僧人：『最近從哪裡離開？』 答：『南方。』 國師說：『南方知識（善知識，指有智慧的人）用什麼法開示人？』 答：『南方知識只說，一旦風火（指地水火風四大元素）消散后，就像蛇蛻皮，像龍換骨，本來的真性，完全沒有損壞。』 國師說：『可悲啊可悲！南方知識說法半生半滅。』 答：『南方知識就是這樣說的，不知道和尚您這裡說什麼法？』 國師說：『我這裡身心一如，身外沒有剩餘。』 答：『和尚怎麼能將泡幻之身，等同於法體（Dharmakaya，佛的法身）？』 國師說：『你為什麼進入邪道？』 答：『哪裡是我進入邪道的地方？』 國師說：『沒看見經中說嗎？如果用色相來看我，用音聲來求我，這個人就是在行邪道，不能見到如來（Tathagata，佛的稱號）。』（雲門偃（Yunmen Yan，人名）舉例說：『身心一如，身外沒有剩餘，山河大地，哪裡有呢？』神鼎諲（Shending Yin，人名）說：『如果按照這個僧人這樣說，傳話也沒理解，不要連累了知識。按照國師這樣說，也是龍頭蛇尾，前面說身心一如，向什麼地方去了呢？試點檢看。』凈慈昌（Jingci Chang，人名）說：『這僧人當時等待國師說，如果用……』）
【English Translation】 English version At the attendant's place of betrayal, where is the place where the attendant betrays the National Teacher? What is the connection? The swan king chooses milk, which is not something ducks can do. This is the National Teacher using the skill on the edge of a sword. It is also said, 'Does the National Teacher still see the attendant? Does the attendant still see the National Teacher?' Nanquan (Nanquan, a person's name) arrived to pay respects. The National Teacher asked, 'Where do you come from?' He replied, 'From Jiangxi.' The National Teacher said, 'Did you bring Mazu's (Mazu, a Zen master) true nature with you?' He replied, 'This is it.' The National Teacher said, 'What is behind it?' Nanquan remained silent. (Changqing Leng (Changqing Leng, a person's name) said, 'It's too much like not knowing.' Baofu Zhan (Baofu Zhan, a person's name) said, 'Almost didn't reach the monk's place.' Yunju Xi (Yunju Xi, a person's name) said, 'These two venerable monks are both supporting the back. But Nanquan remains silent, is he supporting the front or supporting the back?') Magu (Magu, a person's name) arrived to pay respects, circled the meditation bed three times, and stood with his staff raised. The National Teacher said, 'Since you are like this, I am also like this.' Magu raised his staff again. The National Teacher scolded, 'This wild fox spirit, get out!' The National Teacher asked a monk, 'Where did you recently leave from?' He replied, 'The South.' The National Teacher said, 'What Dharma do the Southern teachers (Kalyanamitra, referring to wise people) use to instruct people?' He replied, 'The Southern teachers only say that once the elements of wind and fire (referring to the four great elements of earth, water, fire, and wind) dissipate, it is like a snake shedding its skin, like a dragon changing its bones, the original true nature is completely undamaged.' The National Teacher said, 'How sad, how sad! The Southern teachers' Dharma is half-born and half-extinguished.' He replied, 'That is how the Southern teachers say it, I don't know what Dharma the venerable monk teaches here?' The National Teacher said, 'Here, my body and mind are one, there is nothing remaining outside the body.' He replied, 'How can the venerable monk equate the illusory body with the Dharmakaya (Dharmakaya, the body of the Buddha)?' The National Teacher said, 'Why have you entered the wrong path?' He replied, 'Where is the place where I have entered the wrong path?' The National Teacher said, 'Haven't you seen it said in the scriptures? If you see me through form, and seek me through sound, this person is walking the wrong path and cannot see the Tathagata (Tathagata, the title of the Buddha).' (Yunmen Yan (Yunmen Yan, a person's name) gave an example, 'Body and mind are one, there is nothing remaining outside the body, where are the mountains, rivers, and earth?' Shending Yin (Shending Yin, a person's name) said, 'If according to this monk's saying, he hasn't understood the message, don't implicate the teachers. According to the National Teacher's saying, it is also a dragon's head and a snake's tail, earlier he said body and mind are one, where has it gone? Let's examine it.' Jingci Chang (Jingci Chang, a person's name) said, 'This monk was waiting for the National Teacher to say, if you use...')
色見我。以音聲求我。是人行邪道。不能見如來。但云。苦哉苦哉。大小國師。半生半滅 東禪觀云。國師與這僧。即色聲相見。離色聲相見。若離色聲相見。何異南方知識半生半滅。若即色聲相見。又道色見聲求是行邪道。眾中莫有為國師作主者么。我要問你。既是身心一如。身外無餘。泡幻之身。為什麼不同法體)○南陽張濆行者問。承和尚說無情說法。某甲未體其事。乞和尚垂示。師曰。汝若問無情說法。解他無情。方得聞我說法。汝但聞取無情說法去○肅宗問。師在曹溪得何法。師曰。陛下還見空中一片云么。帝曰。見。師曰。釘釘著懸掛著。帝又問。如何是十身調御。師乃起立曰。會么。帝曰不會。師曰。與老僧過凈瓶來。帝又曰。如何是無諍三昧。師曰。檀越蹋毗盧頂上行。帝曰。此意如何。師曰。莫認自己清凈法身。(徑山杲云。諸人要見忠國師么。只在你眼睛裡。開眼也蹉過。閤眼也蹉過。既在眼睛裡。為甚麼卻蹉過。妙喜恁么道。也蹉過不少)帝又問。師都不視之。曰朕是大唐天子。師何以殊不顧視。師曰。還見虛空么。帝曰見。師曰。他還眨目視陛下否○一日肅宗到。師指石師子曰。陛下。這石師子奇特。下取一轉語。帝曰。朕下語不得。請師下語。師曰。山僧罪過。后耽源問。皇帝還會么。師
【現代漢語翻譯】 現代漢語譯本 『如果以色相見我，以音聲求我，這個人就是在行邪道，不能見到如來（Tathagata）。』只是說，『苦啊苦啊。』大小國師，半生半滅。東禪觀說，國師與這個僧人，即色聲相見，又離色聲相見。如果離色聲相見，和南方知識半生半滅有什麼區別？如果即色聲相見，又說以色見以聲求是行邪道。大眾中難道沒有能為國師作主的人嗎？我要問你，既然是身心一如，身外無餘，如泡如幻之身，為什麼不同於法體？ 南陽張濆行者問：『我聽和尚說無情說法，我還不理解其中的道理，請和尚開示。』 師父說：『你如果問無情說法，理解了無情，才能聽懂我說法。你只管去聽取無情說法吧。』 肅宗（唐肅宗，711-762）問：『您在曹溪（Caoxi）得到了什麼法？』 師父說：『陛下您還看見空中一片云嗎？』 皇帝說：『看見了。』 師父說：『釘釘著，懸掛著。』 皇帝又問：『什麼是十身調御？』 師父於是站起來說：『會嗎？』 皇帝說不會。 師父說：『給老僧拿凈瓶來。』 皇帝又說：『什麼是無諍三昧（Samadhi）？』 師父說：『檀越（Danapati，施主）在毗盧（Vairocana）頂上行走。』 皇帝說：『這是什麼意思？』 師父說：『不要認為自己是清凈法身。』（徑山杲說：『各位想要見忠國師嗎？就在你們的眼睛裡。睜眼也錯過，閉眼也錯過。既然在眼睛裡，為什麼卻錯過？妙喜這樣說，也錯過不少。』） 皇帝又問：『師父您都不看我。』 師父說：『朕是大唐天子（唐朝皇帝）。』 師父為什麼特別不看我？ 師父說：『您還看見虛空嗎？』 皇帝說：『看見。』 師父說：『他還眨眼看陛下嗎？』 有一天肅宗（唐肅宗，711-762）駕到，師父指著石獅子說：『陛下，這石獅子奇特，請您下一句轉語。』 皇帝說：『朕下不了語，請師父下語。』 師父說：『山僧罪過。』 後來耽源問：『皇帝會了嗎？』 師父
【English Translation】 English version 『If one seeks me through form, or seeks me through sound, that person is walking a false path and cannot see the Tathagata (如來).』 It just says, 『Suffering, suffering.』 Great and small national teachers, half-life and half-death. Dongchan Guan said, the national teacher and this monk, see each other through form and sound, and also apart from form and sound. If apart from form and sound, what is the difference from the southern knowledge of half-life and half-death? If seeing each other through form and sound, it is also said that seeking through form and seeking through sound is walking a false path. Is there no one in the assembly who can take charge for the national teacher? I want to ask you, since body and mind are one, there is nothing outside the body, and the body is like a bubble and an illusion, why is it not the same as the Dharma body? Layman Zhang Fen of Nanyang asked: 『I heard the monk say that inanimate objects preach the Dharma, but I don't understand the principle. Please enlighten me.』 The master said: 『If you ask about inanimate objects preaching the Dharma, understand the inanimate, then you can understand my preaching. You just go and listen to the inanimate objects preaching the Dharma.』 Emperor Suzong (唐肅宗, 711-762) asked: 『What Dharma did you obtain in Caoxi (曹溪)?』 The master said: 『Does Your Majesty see a cloud in the sky?』 The emperor said: 『I see it.』 The master said: 『Nailed and hung up.』 The emperor then asked: 『What is the Tenson Regulator?』 The master then stood up and said: 『Do you understand?』 The emperor said he didn't understand. The master said: 『Bring the clean bottle to the old monk.』 The emperor also said: 『What is the Samadhi (三昧) of no contention?』 The master said: 『Danapati (檀越, benefactor) walks on the top of Vairocana (毗盧).』 The emperor said: 『What does this mean?』 The master said: 『Don't think of yourself as the pure Dharma body.』 (Jingshan Gao said: 『Do you want to see the loyal national teacher? It's in your eyes. You miss it when you open your eyes, and you miss it when you close your eyes. Since it's in your eyes, why do you miss it? Miaoxi said that, and missed a lot.』) The emperor then asked: 『Master, you don't look at me at all.』 The master said: 『I am the Emperor of the Tang Dynasty (唐朝皇帝).』 Why doesn't the master look at me in particular? The master said: 『Do you still see the void?』 The emperor said: 『I see it.』 The master said: 『Does he blink at Your Majesty?』 One day, Emperor Suzong (唐肅宗, 711-762) arrived, and the master pointed to the stone lion and said: 『Your Majesty, this stone lion is peculiar. Please give a turning word.』 The emperor said: 『I can't give a word, please give a word, Master.』 The master said: 『This mountain monk is guilty.』 Later, Damyuan asked: 『Does the emperor understand?』 The master
曰。皇帝會且置。你作么生會(玄沙備云。大小國師。被侍者勘破)○師與紫璘供奉論議。師升座。供奉曰。請師立義。某甲破。師曰。立義竟。供奉曰。是甚麼義。師曰。果然不見。非公境界。便下座○一日師問紫璘供奉。佛是甚麼義。曰是覺義。師曰。佛曾迷否。曰不曾迷。師曰。用覺作么。供奉無對。(徑山杲代云。若不入水。爭見長人)供奉問。如何是實相。師曰。把將虛底來。曰虛底不可得。師曰。虛底尚不可得。問實相什麼○僧問。如何是佛法大意。師曰。文殊堂里萬菩薩。曰學人不會。師曰。大悲千手眼○師以化緣將畢。涅槃時至。乃辭代宗。代宗曰。師滅度后。弟子將何所記。師曰。告檀越。造取一所無縫塔。帝曰。就師請取塔樣。師良久曰。會么。帝曰不會。師曰。貧道去後。有侍者應真。卻知此事。乞詔問之。代宗后詔應真問前語。應真良久曰。聖上會么。帝曰不會。應真述偈曰。湘之南潭之北。中有黃金充一國。無影樹下合同船。琉璃殿上無知識(神鼎諲云。前來國師作用。不能明瞭。次問耽源。耽源恁么頌。且道。盡善不盡善。神鼎與你諸人下四轉語。湘之南潭之北。君臣有路。中有黃金充一國。凈妙體圓。無影樹下合同船。千聖同轍。琉璃殿上無知識。凡聖路絕。若與么會去。必不相賺。
【現代漢語翻譯】 現代漢語譯本： 說：皇帝的事情姑且放下。你如何領會（玄沙備說：大小國師，被侍者識破）？ ○ 禪師與紫璘供奉辯論佛法。禪師升座，供奉說：請禪師立個義理，我來破它。禪師說：立義完畢。供奉說：是什麼義理？禪師說：果然沒看見，不是你的境界。於是下座。 ○ 一天，禪師問紫璘供奉：佛是什麼意思？回答說：是覺悟的意思。禪師說：佛曾經迷惑過嗎？回答說：不曾迷惑過。禪師說：用覺悟做什麼？供奉無言以對。（徑山杲代為回答說：不入水，怎麼能見到高大的人？） 供奉問：如何是實相？禪師說：把將虛無的東西拿來。回答說：虛無的東西不可得。禪師說：虛無的東西尚且不可得，問實相做什麼？ ○ 僧人問：如何是佛法大意？禪師說：文殊堂里萬菩薩。僧人說：學人不會。禪師說：大悲千手眼。 ○ 禪師認為化緣將盡，涅槃之時將到，於是向代宗（唐代宗，762-779）告辭。代宗（唐代宗，762-779）說：禪師圓寂后，弟子們用什麼來紀念您？禪師說：告訴各位施主，造一座無縫塔。皇帝說：向禪師請教塔的樣式。禪師沉默良久說：明白了嗎？皇帝說：不明白。禪師說：貧道去世后，有侍者應真，卻知道這件事，請下詔詢問他。代宗（唐代宗，762-779）後來下詔詢問應真之前的話。應真沉默良久說：聖上明白了嗎？皇帝說：不明白。應真述說偈語說：湘江之南，潭水之北，其中有黃金充滿一國。無影樹下同乘一條船，琉璃殿上沒有知識（神鼎諲說：先前的國師的作用，不能明瞭。再次問耽源，耽源這樣頌，且說，盡善不盡善？神鼎給你各位下四句轉語：湘江之南，潭水之北，君臣有路。其中有黃金充滿一國，凈妙體圓。無影樹下同乘一條船，千聖同轍。琉璃殿上沒有知識，凡聖路絕。如果這樣領會，必定不會互相欺騙）。
【English Translation】 English version: Said: The emperor's affairs can be put aside for now. How do you understand it? (Xuan Sha Bei said: The great and small national teachers were seen through by the attendant.) ○ The Zen master debated Buddhist teachings with the courtier Zi Lin. The Zen master ascended the seat, and the courtier said: Please establish a doctrine, and I will refute it. The Zen master said: The doctrine has been established. The courtier said: What is the doctrine? The Zen master said: As expected, you don't see it; it's not your realm. Then he stepped down from the seat. ○ One day, the Zen master asked the courtier Zi Lin: What is the meaning of Buddha? He replied: It means enlightenment (覺義, jue yi). The Zen master said: Has the Buddha ever been confused? He replied: Never confused. The Zen master said: What is the use of enlightenment? The courtier was speechless. (Jing Shan Gao replied on his behalf: If you don't enter the water, how can you see a tall person?) The courtier asked: What is reality (實相, shi xiang)? The Zen master said: Bring the empty thing here. He replied: The empty thing cannot be obtained. The Zen master said: The empty thing cannot even be obtained; what are you asking about reality? ○ A monk asked: What is the great meaning of the Buddha-dharma? The Zen master said: Ten thousand Bodhisattvas in the Manjusri Hall. The monk said: This student does not understand. The Zen master said: The thousand hands and eyes of great compassion. ○ The Zen master, considering that his time for alms-seeking was coming to an end and the time for Nirvana was approaching, bid farewell to Emperor Daizong (唐代宗, 762-779) of the Tang Dynasty. Emperor Daizong (唐代宗, 762-779) said: After the Zen master passes away, what will the disciples use to commemorate you? The Zen master said: Tell all the benefactors to build a seamless pagoda. The emperor said: Please ask the Zen master for the design of the pagoda. The Zen master was silent for a long time and said: Do you understand? The emperor said: I don't understand. The Zen master said: After this poor monk passes away, there will be an attendant, Yingzhen, who will know about this matter; please issue an edict to ask him. Emperor Daizong (唐代宗, 762-779) later issued an edict to ask Yingzhen about the previous words. Yingzhen was silent for a long time and said: Does Your Majesty understand? The emperor said: I don't understand. Yingzhen recited a verse, saying: South of the Xiang River, north of the Tan River, there is gold filling a country. On the shadowless tree, they ride the same boat; in the crystal palace, there is no knowledge (Shen Ding Yin said: The function of the previous national teacher could not be understood. He asked Dan Yuan again, and Dan Yuan praised it like this, and said, is it completely good or not? Shen Ding gives you all four turning words: South of the Xiang River, north of the Tan River, there is a road for the ruler and his subjects. There is gold filling a country, the pure and wonderful body is complete. On the shadowless tree, they ride the same boat; the thousand sages follow the same path. In the crystal palace, there is no knowledge; the path of the ordinary and the holy is cut off. If you understand it this way, you will certainly not deceive each other).
神鼎與么註解。只是孤負國師 雪竇顯云。肅宗不會且置。耽源還會么。祇消個請師塔樣。盡西天此土諸位祖師。遭這一拶。不免將南作北。有傍不肯底出來。我要問你。那個是無縫塔。頌云。無縫塔見還難。澄潭不許蒼龍蟠。層落落影團團。千古萬古與人看 保寧勇云。所謂非父不生其子。雖然如是。謾肅宗一人即得。爭奈天下衲僧眼何。且道那個是衲僧眼。便下座五祖演云。眾中道。國師良久。殊不知懸鼓待槌。當時肅宗若是作家君王。待伊教詔耽源。但向道國師何必。后詔耽源。耽源呈頌云云。代云閑言語 圓悟勤頌云。八面自玲瓏。盤空勢岌㠋。表裡鎮巍然。若為分六鑿。執名匿相。認影迷形。臥龍長怖碧潭清。合同船子開心碗。日用如何不現成)。
荷澤神會禪師
西京荷澤神會禪師者。襄陽人也。年十四為沙彌。謁六祖。祖曰。知識遠來大艱辛。將本來否。若有本則合識主。試說看。師曰。以無住為本。見即是主。祖曰。這沙彌爭合取次語。便打。師于杖下思惟曰。大善知識。歷劫難逢。今既得遇。豈惜身命。自此給侍。他日祖告眾曰。吾有一物。無頭無尾。無名無字。無背無面。諸人還識否。師乃出曰。是諸法之本源。乃神會之佛性。祖曰。向汝道。無名無字。汝便喚作本源佛性。師禮拜
【現代漢語翻譯】 現代漢語譯本： 神鼎和么的註解。只是辜負了國師慧忠（775年圓寂）。雪竇顯（986-1062）說，唐肅宗（711-762在位）不會，暫且放下。耽源應會么？只消一個請師塔的模樣。盡西天此土諸位祖師，遭這一拶，不免將南作北。有旁邊不肯的人出來，我要問你，那個是無縫塔？頌詞說：『無縫塔見還難，澄潭不許蒼龍蟠。層落落影團團，千古萬古與人看。』保寧勇（生卒年不詳）說，所謂非父不生其子。雖然如此，瞞過唐肅宗一人即可以，怎奈天下衲僧的眼睛呢？且說那個是衲僧眼？便下座。五祖演（？-1128）說，眾中道，國師良久，殊不知懸鼓待槌。當時唐肅宗若是作家君王，待他教詔耽源，但向道國師何必，后詔耽源，耽源呈頌云云，代云閑言語。圓悟勤（1063-1135）頌詞說：『八面自玲瓏，盤空勢岌㠋。表裡鎮巍然，若為分六鑿。執名匿相，認影迷形。臥龍長怖碧潭清。合同船子開心碗，日用如何不現成。』
荷澤神會禪師（684-758）
西京荷澤神會禪師，襄陽人。十四歲為沙彌，謁見六祖慧能（638-713）。慧能說：『知識遠來大艱辛，將本來否？若有本則合識主，試說看。』神會說：『以無住為本，見即是主。』慧能說：『這沙彌爭合取次語。』便打。神會於杖下思惟說：『大善知識，歷劫難逢，今既得遇，豈惜身命。』自此給侍。他日慧能告訴眾人說：『吾有一物，無頭無尾，無名無字，無背無面，諸人還識否？』神會乃出說：『是諸法之本源，乃神會之佛性。』慧能說：『向汝道，無名無字，汝便喚作本源佛性。』神會禮拜。
【English Translation】 English version: Annotations on Shenting and Mo. It's just letting down National Teacher Huizhong (d. 775). Xuedou Xian (986-1062) said, Emperor Suzong of Tang (reigned 711-762) doesn't understand, let it go for now. Does Damyuan understand? It only takes the appearance of a 'please teacher' pagoda. All the ancestral teachers of the Western Heaven and this land, encountering this squeeze, inevitably mistake south for north. If there's someone on the side who doesn't agree, I want to ask you, which one is the seamless pagoda? The verse says: 'The seamless pagoda is hard to see, the clear pool doesn't allow the azure dragon to coil. Layer upon layer, the shadows are round, for people to see for thousands and ten thousands of years.' Baoning Yong (dates unknown) said, 'So-called, a son cannot be born without a father.' Although it is so, deceiving Emperor Suzong alone is possible, but what about the eyes of all the monks in the world? Let's talk about which one is the monk's eye? Then he stepped down from the seat. Wuzu Yan (? -1128) said, 'In the assembly, the National Teacher was silent for a long time, not knowing that the drum was hung waiting to be struck.' If Emperor Suzong of Tang was a master king at that time, waiting for him to teach and summon Damyuan, he would have said, 'Why is the National Teacher necessary?' Later, he summoned Damyuan, and Damyuan presented a eulogy, etc., replacing it with idle words. Yuanwu Qin (1063-1135)'s verse says: 'Eight sides are exquisite, hovering in the sky, precarious. The inside and outside are majestic, how to divide the six chisels? Grasping names and hiding appearances, recognizing shadows and being deluded by forms. The sleeping dragon is always afraid of the clear green pool. In agreement with Boatman's opened-heart bowl, how can daily use not be readily apparent?'
Chan Master Shenhui of Heze (684-758)
Chan Master Shenhui of Heze in Xijing, was a native of Xiangyang. At the age of fourteen, he became a novice monk and visited the Sixth Patriarch Huineng (638-713). Huineng said, 'Knowledge comes from afar with great hardship, have you brought the original? If there is an original, then you should know the master, try to speak.' Shenhui said, 'Taking no-abiding as the original, seeing is the master.' Huineng said, 'This novice monk is arguing and taking words out of context.' Then he struck him. Shenhui thought under the staff, saying, 'A great wise teacher is hard to meet in countless kalpas, now that I have met him, why should I cherish my life?' From then on, he served him. One day, Huineng told the assembly, 'I have a thing, without head or tail, without name or word, without back or face, do you all recognize it?' Shenhui then came out and said, 'It is the source of all dharmas, it is Shenhui's Buddha-nature.' Huineng said, 'I told you, without name or word, and you immediately call it the source of Buddha-nature.' Shenhui bowed.
而退。祖曰。此子向後。設有把茆蓋頭。也只成得個知解宗徒。(法眼云。古人授記人終不錯。如今立知解為宗。即荷澤也)祖滅后二十年間。曹溪頓旨。沉廢于荊吳。嵩岳漸門。盛行於秦洛。師入京。天寶四年。方定兩宗。(南能頓宗北秀漸教)乃著顯宗記。行於世○一日鄉信至。報二親亡。師入堂白槌曰。父母俱喪。請大眾念摩訶般若。眾才集。師便打槌曰。勞煩大眾。
耽源應真禪師(六祖下二世南陽忠法嗣)
吉州耽源山應真禪師。為國師侍者時。一日國師在法堂中。師入來。國師乃放下一足。師見便出。良久卻回。國師曰。適來意作么生。師曰。向阿誰說即得。國師曰。我問你。師曰。甚麼處見某甲。師又問。百年後有人問極則事如何。國師曰。幸自可憐生。須要覓個護身符子作么(五祖戒云。和尚終是老婆心切 保寧勇云。粉骨碎身。難報此恩 大溈泰云。大小耽源。被國師一坐。直至如今起不得。若是古德。即不然。待國師道幸自可憐生。須要個護身符子作什麼。只向他道。暗中為照燭。險處作津樑)○異日師攜籃子。歸方丈。國師問。籃里甚麼物。師曰青梅。國師曰。將來何用。師曰供養。國師曰。青在。爭堪供養。師曰。以此表獻。國師曰。佛不受供養。師曰。某甲只恁么。和尚如何
【現代漢語翻譯】 現代漢語譯本：然後退下。祖師（指六祖慧能）說：『這個孩子將來，即使有茅草蓋頭（指隱居），也只能成為一個只會理解經文的宗徒。』（法眼禪師說：『古人給人授記終究不會錯。如今把知解（知解：通過文字理解佛法）作為宗旨，就是荷澤宗（荷澤宗：禪宗北宗一支）。』）六祖慧能圓寂后二十年間，曹溪（曹溪：六祖慧能弘法的道場）的頓悟宗旨，在荊州、吳地衰落，嵩山、岳山的漸悟法門，在秦地、洛陽盛行。神會禪師進入京城，在天寶四年（745年）才確定了頓、漸兩宗。（南能慧能的頓宗，北秀神秀的漸教）於是撰寫了《顯宗記》，流傳於世。有一天，家鄉來人送信，報告父母去世。神會禪師進入佛堂，敲槌說：『父母都去世了，請大眾念《摩訶般若經》。』大眾才聚集，神會禪師就敲槌說：『勞煩大眾了。』 耽源應真禪師（六祖慧能門下二世南陽慧忠的法嗣） 吉州耽源山應真禪師，擔任國師（國師：指慧忠國師）的侍者時，有一天國師在法堂中，應真禪師走進來。國師就放下一隻腳。應真禪師見了就出去了。過了很久又回來，國師問：『剛才是什麼意思？』應真禪師說：『向誰說才行呢？』國師說：『我問你。』應真禪師說：『在什麼地方見到我？』應真禪師又問：『百年之後有人問什麼是極則之事，該如何回答？』國師說：『已經夠可憐了，還需要找個護身符做什麼？』（五祖戒禪師說：『和尚終究是老婆心切。』保寧勇禪師說：『粉身碎骨，難以報答此恩。』大溈泰禪師說：『大小耽源，被國師這一坐，直到如今都起不來。如果是古德，就不會這樣。等國師說「已經夠可憐了，還需要找個護身符做什麼」，就直接對他說：「暗中為你照亮，險處為你做橋樑」。』）有一天，應真禪師提著籃子，回到方丈室。國師問：『籃子里是什麼東西？』應真禪師說：『青梅。』國師說：『拿來做什麼用？』應真禪師說：『供養。』國師說：『青澀的，怎麼能供養？』應真禪師說：『用這個來表達心意。』國師說：『佛不接受供養。』應真禪師說：『我只是這樣做，和尚您怎麼做？』
【English Translation】 English version: Then he withdrew. The Patriarch (referring to the Sixth Patriarch Huineng) said, 'This child, in the future, even if he has a thatched roof over his head (referring to seclusion), will only become a disciple who understands scriptures.' (Chan Master Fayan said, 'The ancients were never wrong in giving predictions. Now, taking intellectual understanding as the principle is the Heze sect (Heze sect: a branch of the Northern School of Chan Buddhism).') Twenty years after the death of the Sixth Patriarch Huineng, the sudden enlightenment doctrine of Caoxi (Caoxi: the place where the Sixth Patriarch Huineng propagated the Dharma) declined in Jing and Wu, while the gradual enlightenment teachings of Song and Yue flourished in Qin and Luo. Chan Master Shenhui entered the capital and, in the fourth year of the Tianbao era (745 AD), established the two schools of sudden and gradual enlightenment. (The sudden enlightenment school of Neng Huineng, the gradual teaching of Xiu Shenxiu) He then wrote the 'Record of Manifesting the Doctrine,' which circulated in the world. One day, a messenger from his hometown arrived, reporting the death of his parents. Chan Master Shenhui entered the Buddha hall and struck the gavel, saying, 'Both my parents have passed away, please recite the Maha Prajna Sutra.' As soon as the assembly gathered, Chan Master Shenhui struck the gavel and said, 'Thank you for your trouble.' Chan Master Danyuan Yingzhen (a Dharma successor of Nanyang Huizhong, two generations after the Sixth Patriarch Huineng) Chan Master Yingzhen of Danyuan Mountain in Jizhou, when he was serving as an attendant to the National Teacher (National Teacher: referring to National Teacher Huizhong), one day the National Teacher was in the Dharma hall, and Chan Master Yingzhen entered. The National Teacher then put down one foot. Chan Master Yingzhen saw this and left. After a long time, he returned, and the National Teacher asked, 'What was the meaning just now?' Chan Master Yingzhen said, 'To whom can I say it?' The National Teacher said, 'I am asking you.' Chan Master Yingzhen said, 'Where did you see me?' Chan Master Yingzhen then asked, 'If someone asks about the ultimate matter a hundred years from now, how should I answer?' The National Teacher said, 'It's already pitiful enough, why do you need to find a talisman?' (Chan Master Wuzu Jie said, 'The Abbot is ultimately soft-hearted.' Chan Master Baoning Yong said, 'It is difficult to repay this kindness even by crushing bones and breaking the body.' Chan Master Dawei Tai said, 'Great Danyuan, has been sat upon by the National Teacher, and still cannot get up. If it were an ancient worthy, it would not be so. Waiting for the National Teacher to say "It's already pitiful enough, why do you need to find a talisman?", he would directly say to him: "I illuminate for you in the dark, and make a bridge for you in dangerous places."') One day, Chan Master Yingzhen carried a basket and returned to his abbot's room. The National Teacher asked, 'What is in the basket?' Chan Master Yingzhen said, 'Green plums.' The National Teacher said, 'What are you going to use them for?' Chan Master Yingzhen said, 'For offering.' The National Teacher said, 'They are green, how can you offer them?' Chan Master Yingzhen said, 'I am just expressing my intention with this.' The National Teacher said, 'The Buddha does not accept offerings.' Chan Master Yingzhen said, 'I am just doing it this way, how do you do it, Abbot?'
。國師曰。我不供養。師曰。為甚麼不供養。國師曰。我無果子○百丈海和尚。在泐潭山牽車次。師曰。車在這裡。牛在甚麼處。百丈斫額。師乃拭目○麻谷問。十二面觀音。豈不是聖。師曰是。麻谷與師一摑。師曰。想汝未到此境○國師諱日設齋有。僧問曰。國師還來否。師曰。未具他心。曰又用設齋作么。師曰。不斷世諦。
教外別傳卷四 卍新續藏第 84 冊 No. 1580 教外別傳
教外別傳卷五
六祖大鑒禪師法嗣
南嶽懷讓禪師
南嶽懷讓禪師。姓杜氏。金州人。唐儀鳳二年四月八日降誕。年十五歲。往荊州玉泉寺。依弘景律師出家。通天二年受戒。后習毗尼藏。一日自嘆曰。夫出家者。為無為法。天上人間。無有勝者。乃詣曹溪參六祖。祖問。甚麼處來。曰嵩山來。祖曰。甚麼物恁么來。師無語。遂經八載。忽然有省。乃白祖曰。某甲有個會處。祖曰。作么生。師曰。說似一物即不中。祖曰。還假修證否。師曰。修證則不無。污染即不得。祖曰。祇此不污染。諸佛之所護念。汝既如是。吾亦如是。西天般若多羅讖。汝足下出一馬駒。踏殺天下人。師執侍左右十五年。先天二年。往衡岳。居般若寺○開元中。有沙門道一。(即馬祖)在衡岳山。常習坐禪。師知
【現代漢語翻譯】 現代漢語譯本 國師說：『我不供養。』 禪師問：『為什麼不供養？』 國師說：『我沒有果子。』 百丈海和尚在泐潭山拉車的時候，禪師問：『車在這裡，牛在哪裡？』 百丈禪師打了禪師一額頭，禪師就擦眼睛。 麻谷問：『十二面觀音（佛教菩薩名），豈不是聖人？』 禪師說：『是。』 麻谷打了禪師一巴掌，禪師說：『想必你還沒到這個境界。』 國師忌日設齋，有僧人問：『國師還來嗎？』 禪師說：『沒有他心通。』 僧人說：『又用設齋做什麼？』 禪師說：『不斷世俗的規矩。』
教外別傳卷四 卍新續藏第 84 冊 No. 1580 教外別傳
教外別傳卷五
六祖大鑒禪師法嗣
南嶽懷讓禪師
南嶽懷讓禪師，姓杜，金州（今陜西省安康市一帶）人，唐儀鳳二年（677年）四月八日出生。十五歲時，前往荊州玉泉寺，依弘景律師出家。通天二年（697年）受戒。後來學習毗尼藏（佛教戒律經典）。一天，他感嘆道：『出家是爲了無為法，天上人間，沒有比這更殊勝的。』於是前往曹溪參拜六祖慧能（禪宗六祖）。 六祖問：『從哪裡來？』 懷讓答：『從嵩山來。』 六祖問：『什麼東西這樣來？』 懷讓無語。於是經過八年，忽然有所領悟，就告訴六祖說：『我有個體會的地方。』 六祖問：『怎麼樣？』 懷讓答：『說像一樣東西就不對了。』 六祖問：『還用修證嗎？』 懷讓答：『修證不是沒有，但污染是不可以的。』 六祖說：『就是這不污染，是諸佛所護念的。你既然這樣，我也是這樣。西天般若多羅（印度高僧）預言說：你足下會出一匹馬駒，踏殺天下人。』 懷讓在六祖身邊侍奉了十五年，先天二年（713年）前往衡岳，住在般若寺。 開元（唐玄宗年號，713-741年）年間，有沙門道一（即馬祖道一禪師）在衡岳山，經常習坐禪。懷讓禪師知道
【English Translation】 English version The National Teacher said, 'I do not make offerings.' The Master said, 'Why do you not make offerings?' The National Teacher said, 'I have no fruit.' When Baizhang Hai was pulling a cart on Mount Letan, the Master said, 'The cart is here, where is the ox?' Baizhang struck the Master's forehead, and the Master wiped his eyes. Magu asked, 'Is the twelve-faced Avalokiteśvara (a Buddhist bodhisattva) not a sage?' The Master said, 'Yes.' Magu slapped the Master, and the Master said, 'I think you have not reached this state.' On the anniversary of the National Teacher's death, a vegetarian feast was prepared. A monk asked, 'Will the National Teacher come?' The Master said, 'I do not have telepathy.' The monk said, 'Then what is the use of preparing a vegetarian feast?' The Master said, 'I do not break worldly conventions.'
Extraneous Transmission, Scroll 4 Supplement to the Buddhist Canon, Series 2, Volume 84, No. 1580, Extraneous Transmission
Extraneous Transmission, Scroll 5
Successor of the Sixth Patriarch, Great Master Dajian
Zen Master Huairang of Nanyue
Zen Master Huairang of Nanyue, whose surname was Du, was a native of Jinzhou (area around modern Ankang, Shaanxi Province). He was born on the eighth day of the fourth month of the second year of the Yifeng era of the Tang Dynasty (677 AD). At the age of fifteen, he went to Yuquan Temple in Jingzhou and became a monk under the tutelage of Vinaya Master Hongjing. In the second year of the Tongtian era (697 AD), he received the precepts. Later, he studied the Vinaya Pitaka (Buddhist monastic code). One day, he sighed and said, 'Becoming a monk is for the sake of non-action (wuwei), and there is nothing superior to it in heaven or on earth.' Thereupon, he went to Caoxi to visit the Sixth Patriarch Huineng (the Sixth Patriarch of Zen). The Sixth Patriarch asked, 'Where do you come from?' Huairang replied, 'From Mount Song.' The Sixth Patriarch asked, 'What thing comes like this?' Huairang was speechless. After eight years, he suddenly had an awakening and said to the Sixth Patriarch, 'I have a place of understanding.' The Sixth Patriarch asked, 'How is it?' Huairang replied, 'To say it is like something is not right.' The Sixth Patriarch asked, 'Is cultivation and realization still necessary?' Huairang replied, 'Cultivation and realization are not absent, but defilement is not permissible.' The Sixth Patriarch said, 'This very non-defilement is what all Buddhas protect and cherish. Since you are like this, so am I. Prajnatara (an Indian high monk) of the Western Heaven prophesied: From under your feet will come a colt that will trample to death all the people in the world.' Huairang served by the Sixth Patriarch's side for fifteen years. In the second year of the Xiantian era (713 AD), he went to Mount Heng and resided in Prajna Temple. During the Kaiyuan era (reign of Emperor Xuanzong of Tang, 713-741 AD), there was a Shramana named Daoyi (i.e., Zen Master Mazu Daoyi) on Mount Heng, who constantly practiced seated meditation. Zen Master Huairang knew
是法器。往問曰。大德坐禪。圖甚麼。道一曰。圖作佛。師乃取一磚。于彼庵前石上磨。道一曰。磨作甚麼。師曰。磨作鏡。道一曰。磨磚豈得成鏡邪。師曰。磨磚既不成鏡。坐禪豈得作佛。道一曰。如何即是。師曰。如牛駕車。車若不行。打車即是。打牛即是。道一無對。師又曰。汝學坐禪。為學坐佛。若學坐禪。禪非坐臥。若學坐佛。佛非定相。于無住法。不應取捨。汝若坐佛。即是殺佛。若執坐相。非達其理。一聞示誨。如飲醍醐。禮拜問曰。如何用心。即合無相三昧。師曰。汝學心地法門。如下種子。我說法要。譬彼天澤。汝緣合故。當見其道。又問。道非色相。云何能見。師曰。心地法眼。能見乎道。無相三昧亦復然矣。道一曰。有成壞否。師曰。若以成壞聚散而見道者。非見道也。聽吾偈曰。心地含諸種。遇澤悉皆萌。三昧華無相。何壞復何成。一蒙開悟。心意超然。侍奉十秋。日益玄奧。入室弟子。總有六人。師各印可曰。汝等六人。同證吾身。各契其一。一人得吾眉。善威儀。(常浩)一人得吾眼。善顧盻。(智達)一人得吾耳。善聽理。(坦然)一人得吾鼻。善知氣。(神照)一人得吾舌。善譚說。(嚴峻)一人得吾心。善古今(道一)○有一大德問。如鏡鑄像。像成后。未審光向甚麼處去。師曰
【現代漢語翻譯】 現代漢語譯本： 這是法器。馬祖道一（道一，人名）前去問道：『大德坐禪，是爲了什麼？』道一說：『圖謀做佛。』南嶽懷讓（懷讓，人名）於是拿了一塊磚，在那庵前的石頭上磨。道一說：『磨磚做什麼？』懷讓說：『磨作鏡子。』道一說：『磨磚豈能成為鏡子呢？』懷讓說：『磨磚既然不能成為鏡子，坐禪又豈能做成佛呢？』道一說：『那要怎樣才是對的呢？』懷讓說：『如同牛拉車，車若不行，是打車對呢？還是打牛對呢？』道一無言以對。懷讓又說：『你學坐禪，是爲了學坐佛。若是學坐禪，禪並非坐臥。若是學坐佛，佛並非固定不變的形象。對於無所執著的法，不應有所取捨。你若執著于坐佛，那就是在殺佛。若執著于坐相，就不能通達真理。』道一聽聞教誨，如同飲用醍醐灌頂，禮拜問道：『如何用心，才能契合無相三昧（無相三昧，佛教術語，指離一切相的禪定）？』懷讓說：『你學習心地法門，如下種子；我說法要，譬如天降甘霖。你因緣和合，自當見到真道。』又問：『道非色相，如何能見？』懷讓說：『心地法眼，能見到道。無相三昧也是如此。』道一問：『有成壞嗎？』懷讓說：『若以成壞聚散來看待道，那就不是見道。聽我偈語：心地含藏諸多種子，遇到雨露悉皆萌發。三昧之華本無相，何來成壞之說？』道一頓悟，心意超脫。侍奉懷讓十年，日益精深玄奧。入室弟子，總共有六人。懷讓分別印證說：『你們六人，共同印證我的法身，各自契合其中一部分。一人得到我的眉毛，善於威儀（常浩）。一人得到我的眼睛，善於顧盼（智達）。一人得到我的耳朵，善於聽理（坦然）。一人得到我的鼻子，善於知氣（神照）。一人得到我的舌頭，善於談說（嚴峻）。一人得到我的心，善於通曉古今（道一）。』有一位大德問道：『如用鏡子鑄造佛像，佛像鑄成后，不知鏡子的光芒去了哪裡？』懷讓說：
【English Translation】 English version: This is a Dharma implement. Daoyi (Daoyi, a person's name) went to ask: 'Great Virtue, what are you trying to achieve by meditating?' Daoyi said: 'I am trying to become a Buddha.' Nanyue Huairang (Huairang, a person's name) then took a brick and began to grind it on a stone in front of the hermitage. Daoyi said: 'What are you doing by grinding the brick?' Huairang said: 'I am grinding it to make a mirror.' Daoyi said: 'How can grinding a brick make a mirror?' Huairang said: 'Since grinding a brick cannot make a mirror, how can sitting in meditation make a Buddha?' Daoyi said: 'Then what is the right way?' Huairang said: 'It is like an ox pulling a cart. If the cart does not move, is it right to beat the cart or to beat the ox?' Daoyi was speechless. Huairang then said: 'You are learning to sit in meditation to learn to become a sitting Buddha. If you are learning to sit in meditation, then meditation is not about sitting or lying down. If you are learning to become a sitting Buddha, then the Buddha is not a fixed image. For the Dharma that has no attachment, one should not take or reject anything. If you cling to sitting as a Buddha, then you are killing the Buddha. If you cling to the appearance of sitting, you cannot attain the truth.' Upon hearing this teaching, Daoyi felt as if he had been drinking nectar, and he bowed and asked: 'How should I use my mind to be in accordance with the Anatta-samadhi (Anatta-samadhi, a Buddhist term referring to the samadhi of non-self)?' Huairang said: 'You are learning the Dharma of the mind-ground, like planting seeds; I am speaking the essential Dharma, like the rain from the heavens. When your conditions are right, you will naturally see the true path.' He then asked: 'The path is not a form or appearance, how can it be seen?' Huairang said: 'The Dharma-eye of the mind-ground can see the path. The Anatta-samadhi is also like this.' Daoyi asked: 'Is there formation and destruction?' Huairang said: 'If you see the path in terms of formation, destruction, gathering, and scattering, then you have not seen the path. Listen to my verse: The mind-ground contains all kinds of seeds, when they meet with rain, they all sprout. The flower of samadhi has no form, so how can there be formation or destruction?' Daoyi had a sudden enlightenment, and his mind transcended. He served Huairang for ten years, and his understanding became increasingly profound and mysterious. There were a total of six disciples who entered his room. Huairang individually affirmed them, saying: 'You six people, together you embody my Dharma-body, each of you embodies a part of it. One person has obtained my eyebrows, and is good at dignified deportment (Changhao). One person has obtained my eyes, and is good at looking around (Zhida). One person has obtained my ears, and is good at listening to reason (Tanran). One person has obtained my nose, and is good at knowing the breath (Shenzhao). One person has obtained my tongue, and is good at eloquent speaking (Yanjun). One person has obtained my heart, and is good at understanding the past and present (Daoyi).' A great virtuous one asked: 'If a Buddha statue is cast from a mirror, after the statue is cast, I wonder where the light of the mirror goes?' Huairang said:
。如大德為童子時。相貌何在。(法眼益云。阿那個是大德鑄成底像)曰祇如像成后。為甚麼不鑑照。師曰。雖然不鑑照。謾他一點不得○后馬大師。闡化于江西。師問眾曰。道一為眾說法否。總未見人持個訊息來。因遣一僧去。囑曰。待伊上堂時。但問作么生。伊道底言語記將來。僧去。一如師旨。回謂師曰。馬師云。自從胡亂后。三十年不曾少鹽醬。師然之(徑山杲云。雲門即不然。夜夢不祥。書門大吉 楚石琦云。且道妙喜與馬祖。是同是別。如何黑漆屏風上。更寫盧同月蝕詩)。
南嶽下一世
江西馬祖道一禪師(南嶽讓法嗣)
江西道一禪師。漢州什邡縣人。姓馬氏。牛行虎視。引舌過鼻。足下有二輪文。開元中。習禪定於衡岳。山中遇讓和尚。同參六人。唯師密受心印(讓之一。猶思之遷也。同源而異派。故禪法之盛。始於二師。劉軻云。江西主大寂。湖南主石頭。往來憧憧。不見二大士。為無知矣。西天般若多羅。記達磨云。震旦雖闊無別路。要假兒孫腳下行。金雞解銜一粒粟。供養十方羅漢僧。又六祖謂讓和尚曰。向後佛法從汝邊去。馬駒蹋殺天下人。厥後江西嗣法。佈於天下。時號馬祖)○一日謂眾曰。汝等諸人。各信自心是佛。此心即是佛心。達磨大師。從南天竺國來至中華
【現代漢語翻譯】 現代漢語譯本： 如果大德還是童子的時候，他的相貌在哪裡呢？（法眼益禪師說：『是哪個大德塑造出來的像？』）有人問：『既然像已經塑造完成，為什麼不照鏡子呢？』法眼禪師說：『雖然不照鏡子，也騙不了他一點。』後來馬祖大師在江西弘揚佛法。禪師問大家：『道一有沒有為大家說法？總沒見人帶來訊息。』於是派一個僧人去，囑咐他說：『等他上堂的時候，你就問他作么生（如何是佛法大意）。他說的言語都記下來。』僧人去了，完全按照禪師的旨意。回來后對禪師說：『馬祖說，自從胡亂以後，三十年不曾缺少鹽醬。』禪師認可了他的回答。（徑山杲禪師說：『雲門就不是這樣，夜裡夢見不祥之事，就在門上寫上大吉。』楚石琦禪師說：『且說妙喜和馬祖，是相同還是不同？如何在黑漆屏風上，再寫上盧仝的月蝕詩？』）
南嶽下一世
江西馬祖道一禪師（南嶽懷讓的法嗣）
江西道一禪師，是漢州什邡縣人，姓馬。他有牛一樣的步伐和老虎一樣的眼神，舌頭可以伸過鼻子，腳下有二輪文。開元年間（713-741），在衡岳山中學習禪定，在山中遇到懷讓和尚，一同參禪的有六個人，只有道一禪師秘密地接受了心印。（懷讓是懷思的遷徙。同源而異派，所以禪法的興盛，開始於這兩位禪師。劉軻說：『江西主要有大寂禪師，湖南主要有石頭禪師。來來往往的人很多，如果沒見到這兩位大士，就是無知了。』西天般若多羅，記載達摩時說：『震旦（中國）雖然寬闊沒有別的路，要藉助兒孫的腳下行走。金雞能夠銜著一粒粟米，供養十方羅漢僧。』六祖慧能對懷讓和尚說：『以後佛法從你那邊傳出去，馬駒會踏殺天下人。』後來江西的嗣法，遍佈天下，當時號稱馬祖。）有一天，馬祖對大家說：『你們這些人，各自相信自己的心就是佛，這個心就是佛心。達摩大師，從南天竺國來到中華
【English Translation】 English version: If the Great Virtue (Dàdé, a respectful term for a monk) was still a child, where would his appearance be? (Fayan Yi (法眼益) said: 'Which Great Virtue molded this image?') Someone asked: 'Since the image has been molded, why doesn't it look in a mirror?' The Master (Fayan) said: 'Although it doesn't look in a mirror, it can't be deceived in the slightest.' Later, Great Master Mazu (馬祖, meaning Patriarch Ma) propagated the Dharma in Jiangxi. The Master (another master, likely Yunmen) asked everyone: 'Has Daoyi (道一, Mazu's personal name) been expounding the Dharma for everyone? I haven't seen anyone bring back any news.' So he sent a monk, instructing him: 'When he ascends the hall, just ask him 'Zuò me shēng (作麼生, What is the essence of the Dharma?)'. Remember the words he says.' The monk went and followed the Master's instructions completely. Upon returning, he said to the Master: 'Mazu said, 'Since the chaos, I haven't lacked salt and soy sauce for thirty years.' The Master approved of his answer. (Jingshan Gao (徑山杲) said: 'Yunmen is not like that. He dreams of something inauspicious and writes 'Great Auspiciousness' on the door.' Chushi Qi (楚石琦) said: 'Tell me, are Miaoxi (妙喜) and Mazu the same or different? How can one write Lu Tong's (盧仝) poem about the lunar eclipse on a black lacquer screen?')
The Next Generation After Nanyue
Chan Master Daoyi of Jiangxi Mazu (Successor of Nanyue Huairang)
Chan Master Daoyi of Jiangxi, was a native of Shifang County, Hanzhou. His surname was Ma. He had the gait of an ox and the gaze of a tiger, his tongue could extend past his nose, and he had two wheel-like patterns on the soles of his feet. During the Kaiyuan era (713-741), he studied Chan meditation in Mount Heng, where he met the monk Huairang. There were six people practicing Chan together, but only Master Daoyi secretly received the mind seal. (Huairang is a migration of Huisi. They share the same origin but different branches, so the flourishing of Chan began with these two masters. Liu Ke said: 'Jiangxi mainly has Great Stillness (Daji) Chan Master, Hunan mainly has Stone (Shitou) Chan Master. Many people come and go, and it would be ignorant not to have seen these two great masters.' Prajnatara of West India recorded about Bodhidharma: 'Although China (Zhèndàn, 震旦) is vast, there is no other way. One must rely on the feet of descendants to walk. The golden rooster can hold a grain of millet in its beak to offer to the Arhat monks of the ten directions.' The Sixth Patriarch Huineng said to the monk Huairang: 'In the future, the Buddha-dharma will spread from your side, and the colt will trample all people under heaven.' Later, the succession of the Dharma in Jiangxi spread throughout the world, and was then called Mazu.) One day, Mazu said to everyone: 'Each of you should believe that your own mind is the Buddha, and this mind is the Buddha-mind. The Great Master Bodhidharma came from South India to China.
。傳上乘一心之法。令汝等開悟。又引楞伽經文。以印眾生心地。恐汝顛倒不自信。此一心之法。各各有之。故楞伽經。以佛語心為宗。無門為法門。夫求法者。應無所求。心外無別佛。佛外無別心。不取善不捨惡。凈穢兩邊俱不依怙。達罪性空。唸唸不可得。無自性故。故三界唯心。森羅萬象。一法之所印。凡所見色。皆是見心。心不自心。因色故有。汝但隨時言說。即事即理。都無所礙。菩提道果。亦復如是。於心所生。即名為色。知色空故。生即不生。若了此意。乃可隨時著衣吃飯。長養聖胎。任運過時。更有何事。汝受吾教。聽吾偈曰。心地隨時說。菩提亦祇寧。事理俱無礙。當生即不生○僧問。和尚為甚麼說即心即佛。師曰。為止小兒啼。曰啼止時如何。師曰。非心非佛。曰除此二種人來。如何指示。師曰。向伊道不是物。曰。忽遇其中人來時如何。師曰。且教伊體會大道○問如何是西來意。師曰。即今是甚麼意○龐居士問。不昧本來人請師高著眼。師直下覷。居士曰。一等沒絃琴。唯師彈得妙。師直上覷。居士禮拜。師歸方丈。居士隨後曰。適來弄巧成拙。(云峰悅云。且道是賓家弄巧成拙。主家弄巧成拙還有人揀得出么。若揀得出。三十棒。一棒也較不得。若揀不出。明年更有新條在。惱亂春風卒未休
【現代漢語翻譯】 現代漢語譯本： 傳授最上乘的一心之法，讓你們開悟。又引用《楞伽經》的經文，來印證眾生的心地，是怕你們顛倒迷惑，不相信自己本具的一心之法。每個人都各自具有這個一心之法。所以《楞伽經》以佛語心為宗旨，以無門為法門。求法的人，應該無所求。心外沒有別的佛，佛外沒有別的心。不執取善，不捨棄惡，清凈和污穢兩邊都不依傍。通達罪的本性是空，唸唸都不可得，因為沒有自性。所以說三界唯心，森羅萬象，都是一心所印現的。凡是所見到的色相，都是見心。心不自己見心，因為色相的緣故才顯現。你們只要隨時言說，即事即理，都沒有任何障礙。菩提道果，也是這樣，從心所生，就叫做色。知道色是空，生也就是不生。如果明白了此意，就可以隨時穿衣吃飯，長養聖胎，順其自然地過日子，還有什麼別的事呢？你們接受我的教誨，聽我的偈子：『心地隨時說，菩提亦祇寧。事理俱無礙，當生即不生。』 僧人問：『和尚為什麼說即心即佛？』 師父說：『爲了止住小兒的啼哭。』 僧人問：『啼哭停止時如何？』 師父說：『非心非佛。』 僧人問：『除了這兩種人來，如何指示？』 師父說：『向他說不是物。』 僧人問：『忽然遇到其中人來時如何？』 師父說：『且教他體會大道。』 問：『如何是西來意（達摩祖師從西天來到中國的意圖）？』 師父說：『現在是什麼意？』 龐居士問：『不昧本來人，請師父高著眼。』 師父直接向下看。 龐居士說：『一等沒有弦的琴，只有師父您彈得妙。』 師父直接向上看。 龐居士禮拜，師父回到方丈。 龐居士隨後說：『剛才弄巧成拙。』（云峰悅說：且道是賓家弄巧成拙，主家弄巧成拙，還有人揀得出么？若揀得出，三十棒，一棒也較不得。若揀不出，明年更有新條在，惱亂春風卒未休。）
【English Translation】 English version: Transmitting the supreme One-Mind Dharma to enlighten you all. Also quoting the verses from the Laṅkāvatāra Sūtra (楞伽經，Scripture on the Descent into Lanka) to seal the minds of sentient beings, fearing that you might be confused and not trust the One-Mind Dharma inherent in yourselves. Each of you possesses this One-Mind Dharma. Therefore, the Laṅkāvatāra Sūtra takes the Buddha's words and mind as its essence, and non-gate as the Dharma gate. Those who seek the Dharma should seek nothing. There is no other Buddha outside the mind, and no other mind outside the Buddha. Do not grasp at good, do not abandon evil, do not rely on either purity or defilement. Understand that the nature of sin is empty, and that each thought is unattainable because it has no self-nature. Therefore, the three realms are only mind, and all phenomena are sealed by one Dharma. All that is seen is seeing the mind. The mind does not see itself, but exists because of form. You only need to speak at any time, that is, in the event is the principle, and there are no obstacles. The Bodhi fruit is also the same, born from the mind, which is called form. Knowing that form is empty, birth is non-birth. If you understand this meaning, you can wear clothes and eat at any time, nourish the sacred embryo, and let time pass naturally. What else is there to do? Receive my teachings and listen to my verse: 'The mind-ground speaks at any time, Bodhi is also peaceful. Events and principles are unobstructed, when born, it is non-born.' A monk asked: 'Why does the master say that the mind is the Buddha?' The master said: 'To stop the crying of a child.' The monk asked: 'What about when the crying stops?' The master said: 'Neither mind nor Buddha.' The monk asked: 'Besides these two kinds of people, how do you instruct?' The master said: 'Tell him it is not a thing.' The monk asked: 'What if you suddenly encounter one of those people?' The master said: 'Let him experience the Great Way.' Asked: 'What is the meaning of the Westward Journey (西來意, referring to Bodhidharma's intention in coming from the West)?' The master said: 'What is the meaning now?' Pang Ju-shi (龐居士, Layman Pang) asked: 'The un-deluded original person, please master give a high perspective.' The master looked directly down. Pang Ju-shi (龐居士, Layman Pang) said: 'An equal stringless zither, only the master plays it wonderfully.' The master looked directly up. Pang Ju-shi (龐居士, Layman Pang) bowed, and the master returned to his room. Pang Ju-shi (龐居士, Layman Pang) then said: 'Just now, I tried to be clever but failed.' (Yunfeng Yue (云峰悅) said: But is it the guest who tried to be clever and failed, or the host who tried to be clever and failed, is there anyone who can pick it out? If you can pick it out, thirty blows, not even one blow can be spared. If you can't pick it out, there will be new branches next year, disturbing the spring breeze without end.)
瑯玡覺云。一夜作竊。不覺天曉 智海逸云。二老漢。一個開口了合不得。一個合口了開不得。更有一個。未欲。說破。乃呵呵大笑。歸方丈 徑山杲云。馬大師覷上覷下。即不無。爭奈昧卻本來人。居士雖禮拜。也是渾侖吞個棗。馬師歸方丈。居士隨後云。弄巧成拙。救得一半 楚石琦云。說甚麼救得一半。三十年後。換手椎胸去在 金粟悟云。我作馬祖。待他道不昧本來人。請師高著眼。劈脊便打。他更道一種沒絃琴。唯師彈得妙。乃連棒打出。免伊向弄巧成拙處坐地)又問。如水無筋骨。能勝萬斛舟。此理如何。師曰。這裡無水亦無舟。說甚麼筋骨○一夕西堂百丈南泉隨侍玩月次。師問。正恁么時如何。西堂曰。正好供養。百丈曰。正好修行。南泉拂袖便行。師曰。經入藏。禪歸海。唯有普愿。獨超物外(翠巖真云。神鼎叔翁云。只為老婆心切。翠巖即不然。垂萬里鉤。駐千里烏騅。布漫天網。打衝浪巨鱗。還有么。有則衝浪來相見。如無。且歸巖下待月明泐潭清云。是則全是。非則全非。後來神鼎道。只為老婆心切。神鼎與么道。大似金沙混雜。玉石不分。只如馬大師道經入藏禪歸海。惟有普愿獨超物外。什麼處是老婆心切處。還辯得么。不省這個意。修行徒苦辛 虎丘隆云。馬駒踏殺天下人。一摑直須一
【現代漢語翻譯】 現代漢語譯本 瑯琊覺云：有一個晚上，有人做小偷，不知不覺天就亮了。 智海逸云：有兩個老漢，一個張著嘴卻合不上，一個閉著嘴卻張不開。還有一個，不想說破，就呵呵大笑，回方丈去了。 徑山杲云：馬大師上上下下地看，也不是沒有道理。只是可惜埋沒了本來面目的人。居士雖然禮拜，也只是囫圇吞棗。馬祖回方丈后，居士隨後說：『弄巧成拙，只救了一半。』 楚石琦云：說什麼救了一半？三十年後，有他捶胸頓足的時候。 金粟悟云：如果我做馬祖，等他說『不昧本來人，請師父高明』，就劈頭蓋臉地打。如果他再說『一種沒絃琴，只有師父彈得妙』，就用棍子把他打出去，免得他坐在弄巧成拙的地方。 （又問：『如水無筋骨，能勝萬斛舟。』此理如何？師父說：『這裡無水也無舟，說什麼筋骨？』） 有一天晚上，西堂、百丈、南泉跟隨馬祖一起賞月。馬祖問：『正在這個時候，如何？』西堂說：『正好供養。』百丈說：『正好修行。』南泉拂袖便走。馬祖說：『經入藏，禪歸海，只有普愿，獨超物外。』 （翠巖真云：神鼎叔翁說：『只為老婆心切。』翠巖卻不這樣認為，垂下萬里的魚鉤，駐紮千里的烏騅馬，佈下漫天的羅網，捕捉衝擊波浪的巨大魚鱗。還有嗎？有就衝浪來相見，如果沒有，就回巖下等待月亮明亮。泐潭清云：是就全是對，非就全非。後來神鼎說：『只為老婆心切。』神鼎這樣說，很像金沙混雜，玉石不分。就像馬大師說『經入藏禪歸海，只有普愿獨超物外』，哪裡是老婆心切的地方？還能分辨嗎？不明白這個意思，修行只是徒勞辛苦。虎丘隆云：馬駒踏殺天下人，一摑直須一。）
【English Translation】 English version Langye Jueyun: One night, someone was stealing, and before he knew it, it was dawn. Zhihai Yiyun: There were two old men, one with his mouth open but unable to close it, and one with his mouth closed but unable to open it. There was another who didn't want to reveal the truth, so he laughed heartily and returned to his abbot's room. Jingshan Gao said: Master Ma looked up and down, and it wasn't without reason. It's just a pity that he obscured the original face of the person. Although the layman bowed, it was just swallowing a date whole. After Master Ma returned to his abbot's room, the layman followed and said, 'Trying to be clever but failing, only half was saved.' Chushi Qi said: What do you mean by saving half? Thirty years later, he will be beating his chest in regret. Jin Su Wu said: If I were Master Ma, and he said, 'Not obscuring the original face, please enlighten me, Master,' I would hit him over the head. If he said, 'A kind of stringless zither, only the Master plays it wonderfully,' I would beat him out with a stick, to prevent him from sitting in a place of trying to be clever but failing. (Someone asked: 'Like water without tendons and bones, it can carry a boat of ten thousand bushels.' What is the principle? The Master said: 'There is no water or boat here, what are you talking about tendons and bones?') One evening, Xitang, Baizhang, and Nanquan were accompanying Master Ma to enjoy the moon. Master Ma asked: 'What about at this very moment?' Xitang said: 'It's a good time to make offerings.' Baizhang said: 'It's a good time to practice.' Nanquan flicked his sleeves and left. Master Ma said: 'The sutras enter the Tripitaka, Chan returns to the sea, only Puhyuan transcends all things.' (Cuiyan Zhen said: Shinding Shu Weng said: 'Only because of the earnestness of an old woman.' Cuiyan doesn't think so. He hangs a fishing hook of ten thousand miles, stations a black horse of a thousand miles, lays a net covering the sky, and catches huge scales that break through the waves. Is there more? If there is, come and meet the waves. If not, return to the rock and wait for the moon to be bright. Letan Qing said: If it is right, it is all right, if it is wrong, it is all wrong. Later, Shinding said: 'Only because of the earnestness of an old woman.' Shinding said this, it is like mixing gold sand, not distinguishing jade and stone. Just like Master Ma said, 'The sutras enter the Tripitaka, Chan returns to the sea, only Puhyuan transcends all things,' where is the place of the earnestness of an old woman? Can you still distinguish it? If you don't understand this meaning, practice is just in vain. Huqiu Long said: A colt tramples to death all the people in the world, a slap must be one.)
掌血。三大士各展家風。不覺翻成老婆心切。叢林浩浩商量。總道。玩月話奇特。檢點將來。克由叵耐。何故。三人證龜成鱉 靈隱岳于正好供養處云。望梅林止渴。正好修行處云。金不博金。拂袖便行處云。只得一橛。獨超物外處云。唵摩呢達呢吽㗶吒。復云。這一夥落鼻孔。總被穿卻了也。你諸人向什麼處出氣。擊拂子下座)○百丈問。如何是佛法旨趣。師曰。正是汝放身命處。師問百丈。汝以何法示人。百丈豎起拂子。師曰。祇這個。為當別有。百丈拋下拂子○有小師耽源。行腳回。于師前畫個圓相。就上拜了立。師曰。汝莫欲作佛否。曰某甲不解捏目。師曰。吾不如汝。小師不對○鄧隱峰辭師。師曰。甚麼處去。曰石頭去。師曰。石頭路滑。曰竿木隨身。逢場作戲。便去。才到石頭。即繞禪床一匝。振錫一聲。問是何宗旨。石頭曰。蒼天蒼天。隱峰無語。卻回舉似師。師曰。汝更去問。待他有答。汝便噓兩聲。隱峰又去。依前問。石頭乃噓兩聲。隱峰又無語。回舉似師。師曰。向汝道。石頭路滑○有僧。于師前作四畫。上一畫長。下三畫短。曰不得道一畫長三畫短。離此四字外。請和尚答。師乃畫地一畫曰。不得道長短。答汝了也(忠國師聞別云。何不問老僧 溈山果云。借婆裙子拜婆年 天奇瑞雲。這僧卻
【現代漢語翻譯】 現代漢語譯本： 掌血。文殊菩薩、普賢菩薩、觀音菩薩三大菩薩各自展現自己的修行風格。不知不覺間，卻變得像老太婆一樣婆婆媽媽，關心過度。叢林大眾紛紛議論，總說：『賞月之談，真是奇特。』仔細檢查將來，恐怕難以控制。』為什麼呢？因為三個人都驗證了烏龜最終變成了鱉（比喻期望落空）。靈隱岳于禪師正好在供養的地方說：『望梅止渴。』正好在修行的地方說：『金錢買不到黃金。』拂袖而去的地方說：『只得到了一截。』獨自超越于萬物之外的地方說：『唵摩呢達呢吽㗶吒。』又說：『這一夥人，鼻孔都被人穿透了。』你們這些人向什麼地方出氣？』（擊拂子下座） 百丈禪師問：『如何是佛法的宗旨？』馬祖道一禪師說：『正是你放下身命的地方。』馬祖道一禪師問百丈禪師：『你用什麼法來教導人？』百丈禪師豎起拂子。馬祖道一禪師說：『僅僅是這個嗎？還是另有其他？』百丈禪師放下拂子。 有個小沙彌耽源，行腳回來，在馬祖道一禪師面前畫了一個圓相，就在圓相上拜了拜，然後站立。馬祖道一禪師說：『你莫非想要成佛嗎？』耽源說：『我不會捏造事實。』馬祖道一禪師說：『我不如你。』小沙彌沒有回答。 鄧隱峰禪師向馬祖道一禪師辭行。馬祖道一禪師問：『去什麼地方？』鄧隱峰禪師說：『去石頭禪師那裡。』馬祖道一禪師說：『石頭禪師的路很滑。』鄧隱峰禪師說：『竿木隨身，逢場作戲。』便去了。剛到石頭禪師那裡，就繞著禪床轉了一圈，振錫一聲，問：『這是什麼宗旨？』石頭禪師說：『蒼天蒼天。』鄧隱峰禪師無語。回來把情況告訴馬祖道一禪師。馬祖道一禪師說：『你再去問，等他有回答，你就噓兩聲。』鄧隱峰禪師又去了，按照先前那樣問。石頭禪師就噓了兩聲。鄧隱峰禪師又無語，回來把情況告訴馬祖道一禪師。馬祖道一禪師說：『早就跟你說，石頭禪師的路很滑。』 有個僧人，在馬祖道一禪師面前畫了四畫，上一畫長，下三畫短，說：『不能說一畫長三畫短，離開這四個字之外，請和尚回答。』馬祖道一禪師就在地上畫了一畫說：『不能說長短，回答你了。』（忠國師聽到后另外說：『為什麼不問老僧？』溈山禪師說：『借婆婆的裙子拜婆婆的年。』天奇瑞禪師說：『這僧人卻』
【English Translation】 English version: 'Palm Blood.' The three great Bodhisattvas, Mañjuśrī (Bodhisattva of Wisdom), Samantabhadra (Bodhisattva of Universal Goodness), and Avalokiteśvara (Bodhisattva of Compassion), each display their family style. Unknowingly, it turns into excessive concern like an old woman. The monastic community discusses it, saying, 'Talking about moon-gazing is truly peculiar.' Examining the future, it may be difficult to control. Why? Because the three people verify a turtle turning into a鱉 (biē, a type of turtle, metaphor for expectations falling short). Lingyin Yueyu Chan Master says at the offering place: 'Quenching thirst with plums.' At the place for cultivation: 'Gold cannot buy gold.' At the place of leaving with a flick of the sleeve: 'Only got a piece.' At the place of transcending all things: 'Om Mani Dat Ni Hum Phat.' Also says: 'This group, their nostrils have all been pierced.' Where do you all vent your anger?' (Strikes the whisk and descends from the seat) Baizhang (Hyakujo Ekai) Zen Master asks: 'What is the essence of the Buddha-dharma?' Mazu Daoyi (Baso Doitsu) Zen Master says: 'It is precisely where you let go of your life.' Mazu Daoyi Zen Master asks Baizhang Zen Master: 'What dharma do you use to teach people?' Baizhang Zen Master raises his whisk. Mazu Daoyi Zen Master says: 'Is it just this? Or is there something else?' Baizhang Zen Master puts down the whisk. A young novice, Tanyuan, returns from pilgrimage and draws a circle in front of Mazu Daoyi Zen Master, bows on it, and then stands. Mazu Daoyi Zen Master says: 'Do you want to become a Buddha?' Tanyuan says: 'I don't understand fabricating things.' Mazu Daoyi Zen Master says: 'I am not as good as you.' The young novice does not reply. Deng Yin Feng Zen Master bids farewell to Mazu Daoyi Zen Master. Mazu Daoyi Zen Master asks: 'Where are you going?' Deng Yin Feng Zen Master says: 'Going to Stone Zen Master.' Mazu Daoyi Zen Master says: 'Stone Zen Master's road is slippery.' Deng Yin Feng Zen Master says: 'A pole in hand, acting according to the occasion.' Then he goes. As soon as he arrives at Stone Zen Master's place, he circles the meditation bed once, shakes his staff, and asks: 'What is this principle?' Stone Zen Master says: 'Blue sky, blue sky.' Deng Yin Feng Zen Master is speechless. He returns and tells Mazu Daoyi Zen Master. Mazu Daoyi Zen Master says: 'Go ask again, and when he answers, you hiss twice.' Deng Yin Feng Zen Master goes again and asks as before. Stone Zen Master hisses twice. Deng Yin Feng Zen Master is again speechless, and returns to tell Mazu Daoyi Zen Master. Mazu Daoyi Zen Master says: 'I told you, Stone Zen Master's road is slippery.' A monk draws four lines in front of Mazu Daoyi Zen Master, the top line long, the bottom three lines short, and says: 'You cannot say one line is long and three lines are short, apart from these four words, please answer, Venerable.' Mazu Daoyi Zen Master draws a line on the ground and says: 'You cannot say long or short, I have answered you.' (When National Teacher Zhong heard this, he said: 'Why not ask the old monk?' Guishan Zen Master said: 'Borrowing the mother-in-law's skirt to celebrate the mother-in-law's New Year.' Tianqi Rui Zen Master said: 'This monk...')
似夢裡渡河。不知渾身泥水。馬祖就樹採花。未覺遠飛他圃。山僧待忠國師道何不問老僧。當時只對他道。自屎不覺臭。大眾。三人且止。即今不道長。不道短。又作么生會<
南嶽下二世
百丈懷海禪師(馬祖一法嗣)
【現代漢語翻譯】 現代漢語譯本： 如同在夢中渡河，不知道自己渾身泥水。馬祖（指馬祖道一禪師）靠著樹採花，沒有察覺已經遠遠地飛到了別人的田地。山僧等待忠國師問老僧，當時只對他說：『自己拉的屎不覺得臭。』各位，這三個人暫且說到這裡。現在不說長，不說短，又該如何領會？（圖略） 有講經的僧人問道：『請問禪宗傳持什麼法？』馬祖反而問：『座主傳持什麼法？』座主說：『有幸講解經論二十餘本。』馬祖說：『莫非是獅子兒嗎？』座主說：『不敢當。』馬祖發出『噓噓』的聲音。座主說：『這也是法。』馬祖問：『是什麼法？』座主說：『獅子出窟法。』馬祖於是沉默不語。座主說：『這也是法。』馬祖問：『是什麼法？』座主說：『獅子在窟法。』馬祖說：『不出不入，是什麼法？』座主無言以對。（百丈禪師代答說：『看見了嗎？』天奇瑞禪師說：『在窟出窟，空擔獅子之名；噓噓默然，白白浪費兩頭奔競。如果是老僧我，等馬祖道一禪師說『莫非是獅子兒嗎？』便說『這畜生』，非但把住百丈禪師，也讓馬祖道一禪師有口難言。為什麼？殺與斬不由獻帝（東漢獻帝，189-220），存留全在曹公（曹操，155-220）。』） 於是座主告辭出門。馬祖叫道：『座主。』座主回頭。馬祖問：『是什麼？』座主也無言以對。馬祖說：『這遲鈍的阿師。』 洪州廉使問道：『吃酒肉對嗎？不吃對嗎？』馬祖說：『若吃是中丞的俸祿，不吃是中丞的福氣。』 馬祖的入室弟子一百三十九人，各自成為一方宗主，教化轉化無窮。 馬祖于唐真元四年（788）正月生病，院主問：『和尚近日身體如何？』馬祖說：『日面佛，月面佛。』
南嶽下二世
百丈懷海禪師（馬祖道一禪師的法嗣）
【English Translation】 English version: It's like crossing a river in a dream, unaware of being covered in mud. Mazu (referring to Chan Master Mazu Daoyi) leaned against a tree to pick flowers, not realizing he had flown far into someone else's field. A mountain monk waited for National Teacher Zhong to ask the old monk, and at that time only said to him: 'One doesn't find one's own excrement smelly.' Everyone, let's stop talking about these three people for now. Now, without saying long or short, how should one understand? (Image omitted) A sutra-lecturing monk asked: 'May I ask what Dharma is transmitted and upheld by the Chan school?' Mazu instead asked: 'What Dharma does the seat-holder transmit and uphold?' The seat-holder said: 'I have had the honor of lecturing on over twenty scriptures and treatises.' Mazu said: 'Could it be a lion cub?' The seat-holder said: 'I dare not presume.' Mazu made a 'shush shush' sound. The seat-holder said: 'This is also Dharma.' Mazu asked: 'What Dharma is it?' The seat-holder said: 'The Dharma of a lion emerging from its cave.' Mazu then remained silent. The seat-holder said: 'This is also Dharma.' Mazu asked: 'What Dharma is it?' The seat-holder said: 'The Dharma of a lion in its cave.' Mazu said: 'Neither emerging nor entering, what Dharma is it?' The seat-holder was speechless. (Chan Master Baizhang substituted, saying: 'Do you see?' Chan Master Tianqi Rui said: 'Being in the cave or emerging from the cave, one bears the name of a lion in vain; shushing and remaining silent, one wastes effort competing in both directions. If it were this old monk, waiting for Chan Master Mazu Daoyi to say 'Could it be a lion cub?', I would say 'This beast,' not only holding back Chan Master Baizhang, but also leaving Chan Master Mazu Daoyi speechless. Why? Killing and beheading are not decided by Emperor Xian (Emperor Xian of the Eastern Han Dynasty, 189-220), but preservation and survival are entirely in the hands of Cao Gong (Cao Cao, 155-220).') Thereupon, the seat-holder bid farewell and went out. Mazu called out: 'Seat-holder.' The seat-holder turned his head. Mazu asked: 'What is it?' The seat-holder was also speechless. Mazu said: 'This dull-rooted acharya.' The Hongzhou Commissioner asked: 'Is eating meat and drinking wine right? Is not eating right?' Mazu said: 'If you eat, it is the Commissioner's salary; if you don't eat, it is the Commissioner's blessing.' Mazu's one hundred and thirty-nine disciples who entered his room, each became a master of their own region, teaching and transforming endlessly. Mazu fell ill in the first month of the fourth year of the Zhenyuan era of the Tang Dynasty (788), and the monastery director asked: 'How has the abbot been feeling recently?' Mazu said: 'Sun-faced Buddha, moon-faced Buddha.'
Second Generation under Nanyue
Chan Master Baizhang Huaihai (a Dharma heir of Chan Master Mazu Daoyi)
洪州百丈山懷海禪師者。福州長樂人。姓王氏。丱歲離塵。三學該練。屬大寂闡化江西。乃傾心依附。與西堂智藏。南泉普愿。同號入室。時三大士。為角立焉○師侍馬祖行次。見一群野鴨飛過。祖曰。是甚麼。師曰。野鴨子。祖曰。甚處去也。師曰。飛過去也。祖遂把師鼻扭。負痛失聲。祖曰。又道飛過去也。師于言下有省。(雪竇顯頌云。野鴨子。知何許。馬祖見來相共語。話盡雲山水月情。依然不會還飛去。卻把住。道道)卻歸侍者寮。哀哀大哭。同事問曰。汝憶父母邪。師曰無。曰被人罵邪。師曰無。曰哭作甚麼。師曰。我鼻孔被大師扭得痛不徹。同事曰。有甚因緣不契。師曰。汝問取和尚去。同事問大師曰。海侍者。有何因緣不契。在寮中哭。告和尚。為某甲說。大師曰。是伊會也。汝自問取他。同事歸寮曰。和尚道汝會也。教我自問汝。師乃呵呵大笑。同事曰。適來哭。如今為甚卻笑。師曰。適來哭。如今笑。同事惘然(笑巖寶云。馬祖雖捉住個黃鼠。不覺兩手臊氣。百丈雖拾得鼻頭。不知打失口齒。直教飛去忽飛來。復云險)○次日。馬祖升堂。眾才集。師出卷卻席。祖便下座。師隨至方丈。祖曰。我適來未曾說話。汝為甚便卷卻席。師曰。昨日被和尚扭得鼻頭痛。祖曰。汝昨日向甚處留心。師曰。鼻
頭今日又不痛也祖曰。汝深明昨日事。師作禮而退(雪竇顯云。諸方皆謂奇特。漝么舉。還當么。若當。譬如水母以蝦為目。若不當。又空讚歎圖個什麼。眾中一般漢。亂踏向前問。古人意旨如何。更有老底。不識好惡。對云。將謂仙陀客。又云。來日更到座前。苦哉苦哉。如此自稱宗匠。欲開人天眼目。驢年去。諸上座。雪竇當時若見伊出來卷席。劈胸一踏。令坐者倒者。俱起不得。且要後人別有生涯去。免見反相鈍置。豈不是個英靈底漢。會也無。歸堂 白雲端出馬祖語云。我鈍置猶可。你鈍置太煞 黃龍心云。馬祖升堂。百丈卷席。後人不善來風盡。道不留眹跡。殊不知。桃花浪里。正好張帆。七里灘頭。更堪垂釣。如今必有辨浮沉。識深淺底漢。試出來定當水脈看。有么。如無。且將漁。父笛。閑向海邊吹)○師再參侍立次。祖目視繩床角拂子。師曰。即此用離此用。祖曰。汝向後開兩片皮。將何為人。師取拂子豎起。祖曰。即此用離此用。師掛拂子于舊處。祖振威一喝。師直得三日耳聾。(汾陽昭云。悟去便休。說什麼三日耳聾 石門聰云。若不三日耳聾。何得悟去。汾陽云。我與么道。較他石門半月程 雪竇顯云。奇怪諸禪德。如今列其派者多。究其源者少。總道百丈于喝下大悟。還端的也無。然刁刀相
【現代漢語翻譯】 現代漢語譯本： 頭陀今天又不頭痛了。馬祖（禪宗大師）說：『你深深地明白了昨天的事情。』百丈（懷海禪師）行禮後退下。（雪竇顯禪師評論說：『各方都說這件事很奇特。到底是怎麼回事呢？若是明白，就像水母用蝦作為眼睛一樣荒謬；若是不明白，又只是空讚歎，圖個什麼呢？』眾人中有些糊塗的人，亂紛紛地向前問：『古人的意旨是什麼？』更有一些老朽之人，不識好壞，回答說：『還以為是仙陀客（指不識貨的人）。』又說：『明天再到座前。』真是可悲啊！如此自稱宗匠，想要開啟人天眼目，真是驢年也做不到。各位禪師，雪竇顯當時如果見到他出來卷蓆子，就會劈胸一腳踢過去，讓坐著的、倒下的，都起不來。且要後人另有生路，免得被反過來愚弄。這豈不是一個英靈的人物？明白了嗎？歸堂。白雲端禪師引用馬祖的話說：『我愚弄你還可以，你愚弄人就太過分了。』黃龍心禪師說：『馬祖升座，百丈卷席。後人不善於順應時勢，說道不留痕跡。殊不知，桃花浪里，正好張帆；七里灘頭，更適合垂釣。』如今必定有能辨別浮沉、識得深淺的人，試著出來判斷水脈看看。有嗎？如果沒有，就拿著漁父的笛子，悠閒地在海邊吹奏吧。） 百丈再次參拜，侍立在旁。馬祖（禪宗大師）目光注視著繩床角的拂子。百丈（懷海禪師）說：『即此用，還是離此用？』馬祖（禪宗大師）說：『你將來開了兩片皮（指開悟），將用什麼來為人說法？』百丈（懷海禪師）拿起拂子豎起來。馬祖（禪宗大師）說：『即此用，還是離此用？』百丈（懷海禪師）將拂子掛回原處。馬祖（禪宗大師）威嚴地一喝，百丈（懷海禪師）頓時三日耳聾。（汾陽昭禪師評論說：『悟了就完了，還說什麼三日耳聾。』石門聰禪師說：『若不三日耳聾，怎麼能悟道？』汾陽昭禪師說：『我這樣說，比他石門聰禪師快了半個月。』雪竇顯禪師評論說：『奇怪啊，各位禪德！如今列其派別的人多，探究其根源的人少。都說百丈在這一喝下大悟，是真的嗎？』）
【English Translation】 English version: Head Thuo didn't have a headache again today. Mazu (Zen master) said, 'You deeply understand yesterday's matter.' Baizhang (Zen Master Huaihai) bowed and retreated. (Zen Master Xuedou Xian commented, 'All sides say this matter is peculiar. What exactly is going on? If you understand, it's as absurd as a jellyfish using shrimp as eyes; if you don't understand, it's just empty praise, what's the point?' Among the crowd, some confused people rushed forward and asked, 'What is the ancient person's intention?' Even some old and dull people, unable to distinguish good from bad, replied, 'I thought it was a Xiantuoke (referring to someone who doesn't recognize value).' They also said, 'I'll come to the seat again tomorrow.' How sad! Claiming to be a patriarch like this, wanting to open the eyes of humans and gods, it's like waiting for a donkey's year. Fellow Zen practitioners, if Xuedou Xian had seen him rolling up the mat at that time, he would have kicked him in the chest, making those sitting and those falling unable to get up. Moreover, later generations should have another way out, to avoid being fooled in return. Wouldn't that be a heroic figure? Do you understand? Return to the hall. Zen Master Baiyun Duan quoted Mazu's words, 'It's okay if I fool you, but it's too much if you fool others.' Zen Master Huanglong Xin said, 'Mazu ascends the seat, Baizhang rolls up the mat. Later generations are not good at adapting to the times, saying that the Dao leaves no trace. Little do they know, in the peach blossom waves, it's good to set sail; at the Seven Mile Beach, it's even better to fish.' Now there must be people who can distinguish floating and sinking, and recognize depth, try to come out and judge the water veins. Are there any? If not, then take the fisherman's flute and leisurely play it by the sea.) Baizhang paid homage again, standing by his side. Mazu (Zen master) gazed at the whisk on the corner of the rope bed. Baizhang (Zen Master Huaihai) said, 'Is it using this, or is it apart from this?' Mazu (Zen master) said, 'What will you use to teach people when you open your two pieces of skin (referring to enlightenment) in the future?' Baizhang (Zen Master Huaihai) picked up the whisk and held it up. Mazu (Zen master) said, 'Is it using this, or is it apart from this?' Baizhang (Zen Master Huaihai) hung the whisk back in its original place. Mazu (Zen master) gave a stern shout, and Baizhang (Zen Master Huaihai) was deaf for three days. (Zen Master Fenyang Zhao commented, 'Once enlightened, it's over, what's the point of saying deaf for three days.' Zen Master Shimen Cong said, 'If not deaf for three days, how can one attain enlightenment?' Zen Master Fenyang Zhao said, 'My saying this is half a month faster than his Zen Master Shimen Cong.' Zen Master Xuedou Xian commented, 'Strange, fellow Zen practitioners! Now there are many who list their sects, but few who explore their origins. They all say that Baizhang had a great enlightenment under this shout, is it true?')
似。魚魯參差。若是明眼漢。謾他一點不得。只如馬師道爾後開兩片皮將何為人。百丈豎拂。為復如蟲御木。為復啐啄同時。諸人要會三日耳聾么。大冶精金。應無變色 東林總云。當言不避截舌。當爐不避火迸。佛法豈可曲順人情。東林今日向驪龍窟內爭珠去也。百丈大智。不無他三日耳聾。汾州石門。爭免個二俱瞎漢。只這三個老漢。還曾悟去也無。良久云。祖禰不了。殃及兒孫 云蓋智云。發大機顯大用。非馬祖而誰能為。即此用離此用。獨百丈得其旨。為甚麼被馬祖一喝。直得三日耳聾。要會么。不入驚人浪。難逢稱意魚 黃龍新云。黃龍路見不平。要問雪竇。既是大冶精金。應無變色。為甚麼三日耳聾。要會么。從前汗馬無人識。只要重論蓋代功 圓悟勤云。然則作家共相提唱。不妨各有為人眼。要且只明得馬祖百丈大機。未明馬祖百丈大用。不惜眉毛。露個訊息。也要諸方檢責。還知這一喝么。直似奮雷霹靂。聽者喪膽亡魂。要會三日耳聾。正如擊涂毒鼓。聞者喪身失命。舉拂子云。或有個問。即此用離此用。和聲便打。隨後與喝。復云。還見馬祖百丈么 恕中慍云。無辯龍蛇眼目。難以荷負正宗。無超佛祖機謀。難以定論今古。馬祖一喝。何止百丈三日耳聾。直得盡浮幢王剎海。若聖若凡。被他轟破耳
門。聽事不真。喚鐘作甕。與么。舉揚諸人還知落處么。良久。云收雨霽長空闊。一對鴛鴦畫不成 徑山信云。父子互換。縱奪可觀。冷眼看來。總是白地上弄精魂。頌云。三日耳聾也大奇。業風揭塞髑髏泥。而今鼓弄唇皮者。能得幾人像阿師。何以故。此處無銀三十兩。咄)一日。師謂眾曰。佛法不是小事。老僧昔被馬大師一喝。直得三日耳聾。黃檗聞舉。不覺吐舌。師曰。子已后莫承嗣馬祖去么。黃檗曰。不然。今日因和尚舉。得見馬祖大機之用。然且不識馬祖。若嗣馬祖。已后喪我兒孫。師曰。如是如是。見與師齊。減師半德。見過於師。方堪傳授。子甚有超師之見。黃檗便禮拜(溈山問仰山。百丈再參馬祖因緣。此二尊宿意旨如何。仰山云。此是顯大機大用。溈山云。馬祖出八十四人善知識。幾人得大機。幾人得大用。仰山云。百丈得大機。黃檗得大用。餘者儘是唱導之師。溈山云。如是如是)○有僧。哭入法堂來。師曰。作么。曰父母俱喪。請師選日。師曰。明日來一時埋卻○溈山五峰云嚴侍立次。師問溈山。並卻咽喉唇吻。作么生道。溈山曰。卻請和尚道。師曰。不辭向汝道。恐已后喪我兒孫。又問五峰。五峰曰。和尚也須並卻。師曰。無人處斫額望汝。又問云巖。云巖曰。和尚有也未。師曰。喪我兒孫
【現代漢語翻譯】 現代漢語譯本： 門。聽事情不真實。把鐘叫作甕。這樣說來，各位舉揚佛法的人還知道落腳之處嗎？良久。雲散雨停，長空遼闊，一對鴛鴦畫也畫不成。（徑山信云：父子互相轉換，縱放和奪取都值得觀看。冷靜地看來，總是在白地上賣弄精神。） 頌詞說：『三日耳聾也太奇怪，業風吹開堵塞的髑髏泥。如今鼓動嘴皮子的人，能有幾人像阿師？』為什麼呢？這裡沒有藏銀三十兩。（呵斥） 一日，師父對眾人說：『佛法不是小事。老僧我過去被馬大師一喝，直接震得三日耳聾。』黃檗（人名）聽了，不禁吐舌。師父說：『你以後莫非要繼承馬祖（馬祖道一，709-788）的衣缽去嗎？』黃檗說：『不是的。今天因為和尚您提起，我才得見馬祖的大機大用。然而我還不認識馬祖。如果繼承馬祖的衣缽，以後會斷送我的兒孫。』師父說：『是這樣，是這樣。見解與老師相同，減少老師一半的德行。見解超過老師，才堪當傳授。你很有超過老師的見解。』黃檗便禮拜。（溈山（靈祐，771-853）問仰山（慧寂，807-883）：百丈（懷海，749-814）再次參拜馬祖的因緣，這兩位尊宿的意旨如何？仰山說：這是顯現大機大用。溈山說：馬祖門下出了八十四位善知識，幾人得到大機，幾人得到大用？仰山說：百丈得到大機，黃檗得到大用，其餘的都是唱導之師。溈山說：是這樣，是這樣。） 有僧人哭著進入法堂來。師父問：『做什麼？』僧人說：『父母都去世了，請師父選個日子。』師父說：『明天來，一起埋葬。』 溈山、五峰（山名）、云巖（曇晟，782-841）侍立在旁。師父問溈山：『並卻咽喉唇吻，怎麼說？』溈山說：『請和尚您說。』師父說：『不吝嗇向你說，恐怕以後斷送我的兒孫。』又問五峰，五峰說：『和尚您也必須並卻。』師父說：『無人處敲額頭盼望你。』又問云巖，云巖說：『和尚您有也未？』師父說：『斷送我的兒孫。』
【English Translation】 English version: Gate. Listening to things is not true. Calling a bell a jar. Like this, do all of you who promote the Dharma know where to settle? After a long while. The clouds disperse and the rain stops, the long sky is vast, a pair of mandarin ducks cannot be painted. (Xinjing of Jingshan: Father and son exchange, the letting go and taking are worth watching. Looking at it coldly, it's always showing off the spirit on white ground.) The verse says: 'Three days of deafness is also very strange, the karma wind blows open the blocked skull mud. Now those who move their lips, how many can be like the teacher?' Why? There is no thirty taels of silver hidden here. (Scold) One day, the master said to the crowd: 'The Buddha-dharma is not a small matter. This old monk was once shouted at by Master Ma (Mazu Daoyi, 709-788), and was directly deaf for three days.' Huangbo (personal name) listened and couldn't help but stick out his tongue. The master said: 'Are you going to inherit Mazu's (Mazu Daoyi, 709-788) mantle in the future?' Huangbo said: 'No. Today, because you, the abbot, mentioned it, I was able to see Mazu's great function and great use. However, I still don't know Mazu. If I inherit Mazu's mantle, I will ruin my descendants in the future.' The master said: 'That's right, that's right. A view equal to the teacher's reduces the teacher's virtue by half. A view surpassing the teacher's is worthy of being passed on. You have a view that surpasses the teacher.' Huangbo then bowed. (Weishan (Lingyou, 771-853) asked Yangshan (Huiji, 807-883): What is the intention of these two venerable monks regarding Baizhang's (Huaihai, 749-814) repeated visits to Mazu? Yangshan said: This is to show great function and great use. Weishan said: Mazu's school produced eighty-four good advisors, how many obtained great function, and how many obtained great use? Yangshan said: Baizhang obtained great function, Huangbo obtained great use, and the rest are all guiding teachers. Weishan said: That's right, that's right.) A monk came crying into the Dharma hall. The master asked: 'What are you doing?' The monk said: 'Both my parents have passed away, please choose a date for me.' The master said: 'Come tomorrow and bury them together.' Weishan, Wufeng (mountain name), and Yunyan (Tancheng, 782-841) were standing by. The master asked Weishan: 'Putting aside the throat, lips, and tongue, how do you say it?' Weishan said: 'Please, abbot, say it.' The master said: 'I am not stingy in telling you, I am afraid that I will ruin my descendants in the future.' He also asked Wufeng, Wufeng said: 'Abbot, you must also put it aside.' The master said: 'I am knocking on my forehead in a place where no one is, hoping for you.' He also asked Yunyan, Yunyan said: 'Abbot, do you have it or not?' The master said: 'Ruin my descendants.'
(雪竇顯頌云。卻請和尚道。虎頭生角出荒草。十洲春盡花凋殘。珊瑚樹林日杲杲。和尚也並卻。龍蛇陣上看謀略。令人長憶李將軍。萬里秋空飛一鶚。和尚有也未。金毛師子不踞地。兩兩三三舊路行。大雄山上空彈指)○師謂眾曰。我要一人。傳語西堂。阿誰去得。五峰曰。某甲去。師曰。汝作么生傳語。五峰曰。待見西堂即道。師曰。見后道甚麼。五峰曰。卻來說似和尚○師每上堂。有一老人。隨眾聽法。一日眾退。唯老人不去。師問。汝是何人。老人曰。某非人也。於過去迦葉佛時。曾住此山。因學人問。大修行人還落因果也無。某對曰。不落因果。遂五百生墮野狐身。今請和尚。代一轉語。貴脫野狐身。師曰汝問。老人曰。大修行人。還落因果也無。師曰。不昧因果。老人于言下大悟。作禮曰。某已脫野狐身住在山後。敢乞依亡僧津送。師令維那白椎告眾。食後送亡僧。大眾聚議。一眾皆安。涅槃堂又無病人。何故如是。食后師領眾。至山後巖下。以杖挑出一死野狐。乃依法火葬。師至晚上堂。舉前因緣。黃檗便問。古人錯祇對一轉語。墮五百生野狐身。轉轉不錯。合作個甚麼。師曰。近前來向汝道。黃檗近前打師一掌。師拍手笑曰。將謂鬍鬚赤。更有赤鬚鬍(溈山祐在會下作典座。司馬頭陀。舉前話問溈山
【現代漢語翻譯】 現代漢語譯本： (雪竇顯頌)說：『請和尚您來說說。老虎頭上生出角，出現在荒草之中。十洲的春天已經過去，花朵凋殘，珊瑚樹林在陽光下閃耀。』和尚您也應該參與進來，在龍蛇陣中觀察謀略。令人長久地懷念(李將軍)，就像萬里秋空中飛翔的鶚鳥。(和尚)您有這樣的境界嗎？金毛獅子不佔據固定的地方。三三兩兩地行走在舊路上，在大雄山上空彈指。
(趙州)老師對大家說：『我需要一個人，去給西堂傳個話，誰能去？』(五峰)說：『我去。』老師說：『你打算怎麼傳話？』(五峰)說：『等見到西堂就說。』老師說：『見到之後說什麼？』(五峰)說：『回來再告訴和尚您。』
(趙州)老師每次升座講法，都有一位老人，跟隨大家聽法。有一天，大家都退去了，只有老人沒有離開。老師問：『你是何人？』老人說：『我不是人。在過去(迦葉佛)時，曾經住在這座山裡。因為有學人問：『大修行人還落入因果嗎？』我回答說：『不落因果。』於是五百世都墮落為野狐身。現在請和尚您，代我說一句轉語，希望能脫離野狐身。』老師說：『你問吧。』老人問：『大修行人，還落入因果嗎？』老師說：『不昧因果。』老人在聽了這句話后大悟，行禮說：『我已經脫離野狐身，住在山後。懇請按照亡僧的儀式來安葬我。』老師讓維那敲椎告訴大家，飯後送葬亡僧。大家聚在一起議論，一眾僧人都很平安，涅槃堂里也沒有病人，為什麼會這樣？飯後，老師帶領大家，到山後巖石下，用禪杖挑出一隻死去的野狐，於是依法火葬。老師晚上升座講法，舉出前面的因緣。(黃檗)便問：『古人說錯了一句話，就墮落為五百世的野狐身，如果轉語沒有錯，應該怎麼樣？』老師說：『你靠近前來，我告訴你。』(黃檗)走近前來打了老師一掌。老師拍手笑著說：『我以為只有鬍鬚是紅色的，原來還有紅須的胡人！』(溈山祐)當時在會下做典座，(司馬頭陀)舉出前面的話問(溈山)。 English version: (Xuedou Xiancong) said: 'Please, venerable monk, say something. A tiger's head grows horns, emerging from the wild grass. The spring of the ten continents has passed, the flowers have withered, and the coral tree forest shines in the sunlight.' Venerable monk, you should also participate, observing strategies in the dragon and snake formation. It makes people long remember (General Li), like an osprey flying in the autumn sky for ten thousand miles. (Venerable monk), do you have such a state? The golden-haired lion does not occupy a fixed place. Walking in twos and threes on the old path, snapping fingers in the air on Great Hero Mountain.
(Zhaozhou) Master said to the assembly: 'I need someone to deliver a message to Abbot Xitang, who can go?' (Wufeng) said: 'I will go.' Master said: 'How do you intend to deliver the message?' (Wufeng) said: 'I will speak when I see Abbot Xitang.' Master said: 'What will you say after you see him?' (Wufeng) said: 'I will return and tell the venerable monk.'
(Zhaozhou) Master, every time he ascended the platform to preach, there was an old man who followed the assembly to listen to the Dharma. One day, everyone had left, but only the old man did not leave. Master asked: 'Who are you?' The old man said: 'I am not a human. In the past, during the time of (Kasyapa Buddha), I once lived on this mountain. Because a student asked: 'Do great cultivators still fall into cause and effect?' I replied: 'They do not fall into cause and effect.' Therefore, for five hundred lifetimes, I have fallen into the body of a wild fox. Now, I ask the venerable monk to say a turning word on my behalf, hoping to be freed from the wild fox body.' Master said: 'Ask.' The old man asked: 'Do great cultivators still fall into cause and effect?' Master said: 'They are not blind to cause and effect.' Upon hearing these words, the old man had a great enlightenment, bowed and said: 'I have already escaped the wild fox body and live behind the mountain. I dare to ask for a funeral according to the rites for deceased monks.' Master ordered the director to strike the gavel and inform the assembly to send off the deceased monk after the meal. The assembly gathered and discussed, all the monks were safe, and there were no sick people in the Nirvana Hall, so why was this happening? After the meal, the Master led the assembly to the foot of the rock behind the mountain, and with his staff, he poked out a dead wild fox, and then cremated it according to the Dharma. In the evening, the Master ascended the platform to preach, citing the previous cause and effect. (Huangbo) then asked: 'The ancients made a mistake in answering a turning word and fell into the wild fox body for five hundred lifetimes. If the turning word is not wrong, what should happen?' Master said: 'Come closer, and I will tell you.' (Huangbo) stepped forward and slapped the Master. The Master clapped his hands and laughed, saying: 'I thought only the beard was red, but there is also a red-bearded barbarian!' (Weishan You) was working as a cook at the assembly at that time, and (Sima Toutuo) cited the previous words to ask (Weishan).
【English Translation】 English version: (Xuedou Xiancong) said: 'Please, venerable monk, say something. A tiger's head grows horns, emerging from the wild grass. The spring of the ten continents has passed, the flowers have withered, and the coral tree forest shines in the sunlight.' Venerable monk, you should also participate, observing strategies in the dragon and snake formation. It makes people long remember (General Li), like an osprey flying in the autumn sky for ten thousand miles. (Venerable monk), do you have such a state? The golden-haired lion does not occupy a fixed place. Walking in twos and threes on the old path, snapping fingers in the air on Great Hero Mountain.
(Zhaozhou) Master said to the assembly: 'I need someone to deliver a message to Abbot Xitang, who can go?' (Wufeng) said: 'I will go.' Master said: 'How do you intend to deliver the message?' (Wufeng) said: 'I will speak when I see Abbot Xitang.' Master said: 'What will you say after you see him?' (Wufeng) said: 'I will return and tell the venerable monk.'
(Zhaozhou) Master, every time he ascended the platform to preach, there was an old man who followed the assembly to listen to the Dharma. One day, everyone had left, but only the old man did not leave. Master asked: 'Who are you?' The old man said: 'I am not a human. In the past, during the time of (Kasyapa Buddha), I once lived on this mountain. Because a student asked: 'Do great cultivators still fall into cause and effect?' I replied: 'They do not fall into cause and effect.' Therefore, for five hundred lifetimes, I have fallen into the body of a wild fox. Now, I ask the venerable monk to say a turning word on my behalf, hoping to be freed from the wild fox body.' Master said: 'Ask.' The old man asked: 'Do great cultivators still fall into cause and effect?' Master said: 'They are not blind to cause and effect.' Upon hearing these words, the old man had a great enlightenment, bowed and said: 'I have already escaped the wild fox body and live behind the mountain. I dare to ask for a funeral according to the rites for deceased monks.' Master ordered the director to strike the gavel and inform the assembly to send off the deceased monk after the meal. The assembly gathered and discussed, all the monks were safe, and there were no sick people in the Nirvana Hall, so why was this happening? After the meal, the Master led the assembly to the foot of the rock behind the mountain, and with his staff, he poked out a dead wild fox, and then cremated it according to the Dharma. In the evening, the Master ascended the platform to preach, citing the previous cause and effect. (Huangbo) then asked: 'The ancients made a mistake in answering a turning word and fell into the wild fox body for five hundred lifetimes. If the turning word is not wrong, what should happen?' Master said: 'Come closer, and I will tell you.' (Huangbo) stepped forward and slapped the Master. The Master clapped his hands and laughed, saying: 'I thought only the beard was red, but there is also a red-bearded barbarian!' (Weishan You) was working as a cook at the assembly at that time, and (Sima Toutuo) cited the previous words to ask (Weishan).
。溈山乃撼門扇三下。司馬雲。太粗生溈山云。佛法不是這個道理 溈山又舉問仰山。仰山云。黃檗常用此機。溈山云。天生得。從人得。仰山云。亦是稟受師承。亦是自性宗通。溈山云。如是如是 法昌遇云。敢問諸人不落因果。為什麼墮野狐。不昧因果。為什麼脫野狐。直饒道得。落處分明。也未出他野狐窟里。法昌當時若見。但與他拈出雪峰古鏡。教伊動轉不得。然後放出紫胡狗子。盡卻性命免見兒孫今日成群作隊。法昌與么舉論。大似持蠡酌海。明眼人前。一場笑具。何故。曾經大海難為水。慣聽無弦不易琴 黃龍新問元首座。百丈野狐話意作么生。首座云。甜瓜徹蒂甜。苦瓠連根苦。師肯之 真凈文頌云。不落藏鋒不昧分。要伊從此脫狐身。人人盡道休官去。林下何曾見一人 真如喆頌云。大冶洪爐。烹佛烹祖。規模镕盡。識者罔措 大溈智云。費盡自己心。笑破他人口 徑山杲云。不落與不昧。半明與半晦。不昧與不落。兩頭空索索。五百生前個野狐。而今冷地謾追呼。喝一喝云。座中既有江南客。何必樽前唱鷓鴣 高峰妙云。大眾。前云不落。后云不昧。還有得失也無。若無。因甚有墮有脫。若有。試出來分明道看。有么有么。總是一隊野狐精。莫怪山僧壓良為賤 楚石琦云。這個公案。批判者多。盡
【現代漢語翻譯】 現代漢語譯本： 溈山於是敲了三下門。司馬說：『太粗魯了。』溈山說：『佛法不是這個道理。』溈山又舉此事問仰山。仰山說：『黃檗（Huangbo，禪宗大師）常用這個機鋒。』溈山說：『是天生的，還是從人那裡學來的？』仰山說：『既是稟承師承，也是自性宗通。』溈山說：『是這樣，是這樣。』 法昌遇說：『請問諸位，不落因果，為什麼會墮入野狐身？不昧因果，為什麼又能脫離野狐身？』即使說得出來，落腳處分明，也未曾出得了那野狐窟里。法昌當時如果見到，只消把雪峰古鏡拿出來給他看，教他動彈不得，然後放出紫胡狗子，舍儘性命，免得見到兒孫今日成群作隊。法昌這樣議論，很像用瓢去量海。在明眼人面前，只是一場笑話。為什麼呢？曾經見過大海，就覺得其他的水不算什麼；習慣聽無絃琴，就不覺得其他琴好聽。 黃龍新問元首座：『百丈野狐話的意旨是什麼？』首座說：『甜瓜從蒂到根都是甜的，苦瓠連根都是苦的。』黃龍新認可了他的說法。 真凈文頌道：『不落因果，藏鋒；不昧因果，分明。要他從此脫離狐身。人人都說要辭官歸隱，林下何曾見過一人？』 真如喆頌道：『大冶洪爐，烹佛烹祖。規模镕盡，識者罔措。』 大溈智說：『費盡自己的心，笑破他人之口。』 徑山杲說：『不落與不昧，半明與半晦。不昧與不落，兩頭空索索。五百生前的野狐，而今冷不丁地追問呼喊。』喝一聲說：『座中既然有江南的客人，何必在酒席前唱鷓鴣詞？』 高峰妙說：『大眾，前面說不落，後面說不昧，還有得失嗎？如果沒有，為什麼有墮入和脫離？如果有，試出來分明地說說看。有嗎？有嗎？總是一隊野狐精，莫怪山僧壓良為賤。』 楚石琦說：『這個公案，批判的人很多，都……』
【English Translation】 English version: Weishan then knocked on the door three times. Sima said, 'Too rude.' Weishan said, 'The Buddha-dharma is not this principle.' Weishan then raised this matter to ask Yangshan. Yangshan said, 'Huangbo (Huangbo, a Zen master) often uses this koan.' Weishan said, 'Is it innate, or learned from others?' Yangshan said, 'It is both inherited from the teacher and enlightened through one's own nature.' Weishan said, 'So it is, so it is.' Fachang Yu said, 'May I ask everyone, if one does not fall into causality, why does one fall into the body of a wild fox? If one is not ignorant of causality, why can one escape the body of a wild fox?' Even if one can explain it, and the point of landing is clear, one has not escaped the wild fox's den. If Fachang had seen it at that time, he would have simply taken out the ancient mirror of Xuefeng and shown it to him, making him unable to move, and then released the Zihu dog, sacrificing his life to avoid seeing his descendants forming groups today. Fachang's discussion is like using a dipper to measure the sea. In front of those with clear eyes, it is just a joke. Why? Having seen the great sea, one does not consider other water to be anything; accustomed to hearing a stringless zither, one does not find other zithers pleasing. Huanglong Xin asked the head monk, 'What is the meaning of the story of Baizhang's wild fox?' The head monk said, 'Sweet melon is sweet from stem to root, bitter gourd is bitter from root to stem.' Huanglong Xin approved of his statement. Zhenjing Wen praised, 'Not falling into causality, concealing sharpness; not being ignorant of causality, being clear. Wanting him to escape the fox body from this point on. Everyone says they want to resign from office and retire, but has anyone ever seen a single person in the forest?' Zhenru Zhe praised, 'The great smelting furnace, cooking Buddhas and cooking ancestors. The scale is completely melted, those who know are at a loss.' Dawei Zhi said, 'Exhausting one's own mind, laughing at the mouths of others.' Jingshan Gao said, 'Not falling and not being ignorant, half clear and half obscure. Not being ignorant and not falling, both ends are empty. The wild fox from five hundred lives ago, now suddenly chasing and calling out.' He shouted, 'Since there are guests from Jiangnan in the assembly, why sing partridge lyrics before the wine?' Gaofeng Miao said, 'Everyone, the former says not falling, the latter says not being ignorant, is there any gain or loss? If not, why is there falling and escaping? If so, try to come out and explain it clearly. Is there? Is there? It's all a group of wild fox spirits, don't blame the mountain monk for oppressing the good and treating them as cheap.' Chushi Qi said, 'There are many critics of this case, all...'
向不落不昧上。妄生卜度。未有一個格外提持。帶累百丈老人。也在野狐隊里。天寧不是釘樁搖櫓。膠柱調絃。海枯終見底。人死腳皮穿)○上堂。靈光獨耀。迥脫根塵。體露真常。不拘文字。心性無染。本自圓成。但離妄緣。即如如佛○普請钁地次。忽有一僧聞鼓鳴。舉起钁頭。大笑便歸。師曰。俊哉。此是觀音入理之門。師歸院乃喚其僧問。適來見甚麼道理便恁么。曰適來肚飢。聞鼓聲歸吃飯。師乃笑(圓悟勤云。這僧洪音大振。直得一千五百人大善知識。眼目定動。及乎勘證將來。卻打個背翻筋斗若不是溈山。爭見汗馬功高。後來道有此一僧。只得一半。道無此一僧。只得一半。今日板聲鐘聲魚聲鼓聲齊振。或有個拍手呵呵大笑。直向伊道。觀世音菩薩來也 此章或列于溈山章。故諸師皆云溈山。此從傳燈錄)○因僧問西堂。有問有答即且置。無問無答時如何。西堂曰。怕爛卻那。師聞舉乃曰。從來疑這個老兄。曰請和尚道。師曰。一合相不可得○師謂眾曰。有一人。長不吃飯不道饑。有一人。終日吃飯不道飽。眾無對 (天奇瑞雲。饑則可以吃飯。飽則可以安眠。有人會得。須彌高而無高。大海淵而無淵。且道與百丈。是同是別)○云巖問。和尚每日區區為阿誰。師曰。有一人要。云巖曰。因甚麼不教伊自作
【現代漢語翻譯】 現代漢語譯本： 向上對不落不昧（形容佛性光明，不落入有無、明暗等二邊對立）的境界，妄自揣測，沒有一個真正特別的提持（指點）。連累百丈（禪師名）老人，也落入野狐禪的隊伍里。天寧（寺名）不是釘樁搖櫓，膠柱鼓瑟。海枯終究會見底，人死腳皮也會穿破（比喻事物終有窮盡之時）。 上堂說法：靈光獨自照耀，遠遠脫離根塵（六根和六塵，指感官和外界事物），本體顯露真實常住，不拘泥於文字。心性沒有污染，本來就圓滿成就。只要離開虛妄的因緣，就如如不動，與佛無異。 普請（指寺院集體勞動）挖地時，忽然有一個僧人聽到鼓聲，舉起鋤頭，大笑便回去了。溈山（禪師名）說：『好俊！這是觀音（菩薩名，意為觀世音）進入真理之門。』溈山回到寺院后就叫那個僧人來問：『剛才見到什麼道理就那樣？』僧人說：『剛才肚子餓，聽到鼓聲回去吃飯。』溈山於是笑了。（圓悟勤（禪師名）說：『這僧人洪亮的聲音震動，使得一千五百人的大善知識，眼目不定。等到勘驗將來，卻打個背翻筋斗。若不是溈山，怎能見到汗馬功勞。後來有人說有此一僧，只說對了一半。說沒有此一僧，也只說對了一半。今日板聲鐘聲魚聲鼓聲齊振，或許有人拍手呵呵大笑，直接向他說，觀世音菩薩來了！』 此章或許列于溈山章，所以諸位禪師都說是溈山，這是從《傳燈錄》中記載的。） 因為有僧人問西堂（禪師名）：『有問有答姑且不論，無問無答時如何？』西堂說：『恐怕爛卻那個（指真如自性）。』溈山聽到后說：『我一直懷疑這個老兄。』僧人說：『請和尚說。』溈山說：『一合相（指不二之法）不可得。』 溈山對大眾說：『有一個人，長久不吃飯也不說飢餓；有一個人，整天吃飯也不說飽。』大眾沒有回答。（天奇瑞（禪師名）說：『飢餓就可以吃飯，飽了就可以安眠。有人懂得，須彌山（佛教名山）高而無高，大海深而無深。且說與百丈（禪師名），是同是別？』） 云巖（禪師名）問：『和尚每日忙碌是爲了誰？』溈山說：『有一個人需要。』云巖說：『為什麼不教他自己做？』
【English Translation】 English version: To aspire towards the state of 'not falling, not being obscured' (describing the Buddha-nature as luminous, not falling into the duality of existence and non-existence, light and darkness, etc.), is to engage in speculative conjecture, lacking genuine and specific guidance. It even implicates the elderly Baizhang (name of a Chan master), causing him to fall into the ranks of wild fox Chan. Tianning (name of a temple) is not about hammering stakes and rowing boats, or gluing the bridge to adjust the zither. The sea will eventually reveal its bottom, and human feet will eventually wear through their skin (metaphor for the eventual exhaustion of things). Ascending the Dharma hall: The spiritual light shines alone, far removed from the roots and dust (the six senses and the six objects of sense, referring to the senses and external things), the essence reveals truth and permanence, not bound by words. The nature of mind is without defilement, originally complete and perfect. Just by separating from deluded conditions, it is as it is, no different from the Buddha. During a general labor (referring to collective work in the monastery) of digging the ground, suddenly a monk heard the drum sound, raised his hoe, laughed loudly, and went back. Weishan (name of a Chan master) said, 'How excellent! This is Guanyin's (name of a Bodhisattva, meaning 'Observing the Sounds of the World') entrance into the gate of truth.' Weishan returned to the monastery and called the monk to ask, 'What principle did you see just now that made you act like that?' The monk said, 'Just now I was hungry, and I heard the drum sound to go back to eat.' Weishan then laughed. (Yuanwu Qin (name of a Chan master) said, 'This monk's loud voice shook, causing the great virtuous teachers of fifteen hundred people to be uncertain. When it comes to verification, he does a backflip. If it weren't for Weishan, how could one see the merit of the warhorse. Later, someone said there was such a monk, and only said half of it correctly. Saying there was no such monk, also only said half of it correctly. Today, the sound of the board, the sound of the bell, the sound of the fish, and the sound of the drum all resonate together, perhaps someone will clap their hands and laugh loudly, directly saying to him, Guanshiyin Bodhisattva has arrived!' This chapter may be listed under Weishan's chapter, so the Chan masters all say it is Weishan, this is from the record in the 'Transmission of the Lamp.') Because a monk asked Xitang (name of a Chan master), 'Having questions and answers is one thing, but what about when there are no questions and no answers?' Xitang said, 'Afraid of rotting that (referring to the true nature of Suchness).' Weishan heard this and said, 'I have always doubted this old brother.' The monk said, 'Please, Master, speak.' Weishan said, 'The one unified form (referring to the non-dual Dharma) cannot be obtained.' Weishan said to the assembly, 'There is a person who does not eat for a long time and does not say they are hungry; there is a person who eats all day and does not say they are full.' The assembly had no response. (Tianqi Rui (name of a Chan master) said, 'If hungry, one can eat; if full, one can sleep peacefully. If someone understands, Mount Sumeru (a famous Buddhist mountain) is high and yet not high, the sea is deep and yet not deep. Tell me, is it the same or different with Baizhang (name of a Chan master)?') Yunyan (name of a Chan master) asked, 'Who is the abbot busy for every day?' Weishan said, 'There is someone who needs it.' Yunyan said, 'Why not teach him to do it himself?'
。師曰。他無家活○問趙州。近離甚處。曰南泉。師曰。南泉有何言句。曰未得之人。直須悄然。師便喝。趙州作怕勢。師曰。大好悄然。趙州乃作舞而出○師有時說法竟。大眾下堂。乃召之。大眾回首。師曰。是甚麼(藥山目之為百丈下堂句)○師凡作務執勞。必先於眾。主者密收作具。師曰。吾無德爭合勞於人。既遍求作具不獲。而亦忘餐。故有一日不作。一日不食之語。
南泉普愿禪師
池州南泉普愿禪師。鄭州新鄭人。姓王氏。幼慕空宗。后扣大寂之室。頓然忘筌。得遊戲三昧○一日為眾僧行粥次。馬祖問。桶裡是甚麼。師曰。這老漢。合取口。作恁么語話。祖便休○上堂。然燈佛道了也。若心相所思。出生諸法。虛假不實。何以故。心尚無有。云何出生諸法。猶如形影。分別虛空。如人取聲安置篋中。亦如吹網欲令氣滿。故老宿云。不是心。不是佛。不是物。且教你兄弟行履。據說十地菩薩住首楞嚴三昧。得諸佛秘密法藏。自然得一切禪定解脫。神通妙用。至一切世界。普現色身。或示現成等正覺。轉大法輪。入涅槃。使無量入毛孔。演一句經無量劫。其義不盡。教化無量億千眾生。得無生法忍。尚喚作所知愚。極微細所知愚。與道全乖。大難大難。珍重○上堂曰。王老師。自小養一頭水牯牛
【現代漢語翻譯】 現代漢語譯本： 師父說：『他沒有什麼家當。』有人問趙州（人名，禪師）：『你最近從哪裡來？』趙州說：『南泉（地名）。』師父說：『南泉有什麼言語？』趙州說：『未開悟的人，就應該悄然無聲。』師父便大喝一聲。趙州做出害怕的樣子。師父說：『好一個悄然無聲！』趙州於是跳舞而出。 師父有時說法完畢，大眾離開禪堂。師父便叫住他們。大眾回頭。師父說：『這是什麼？』（藥山（人名，禪師）認為這是百丈（人名，禪師）下禪堂的語句）。 師父凡是做工勞動，一定先於大眾。主管偷偷地收起工具。師父說：『我沒有德行，怎麼能讓別人為我勞動呢？』既然到處尋找工具而找不到，也就忘了吃飯。所以有『一日不作，一日不食』的說法。
南泉普愿禪師 池州南泉普愿禪師，鄭州新鄭人，姓王氏。從小就仰慕空宗。後來拜訪大寂（人名，禪師）的住所，頓時忘卻了捕魚的工具（比喻頓悟），得到了遊戲三昧（佛教用語，指一種禪定境界）。 一天，為眾僧分粥時，馬祖（人名，禪師）問：『桶裡是什麼？』師父說：『你這老漢，閉上你的嘴，說這樣的話！』馬祖便不再說話。 上堂說法：燃燈佛（佛教中的過去佛之一）已經說完了。如果用心相來思量，產生諸法，都是虛假不實的。為什麼呢？心尚且沒有，怎麼能產生諸法呢？猶如形影，分別虛空。如同人取聲音安置在箱子里，也像吹網想要讓它充滿氣體。所以老宿（指有經驗的僧人）說：『不是心，不是佛，不是物。』且教你們兄弟修行。據說十地菩薩住在首楞嚴三昧（佛教用語，一種高級禪定），得到諸佛的秘密法藏，自然得到一切禪定解脫，神通妙用，到達一切世界，普遍示現色身，或者示現成等正覺，轉大法輪，入涅槃，使無量眾生進入毛孔，演說一句經無量劫，其義也說不盡，教化無量億千眾生，得到無生法忍（佛教用語，指證悟真理，不再受生死輪迴之苦）。尚且被叫做所知愚，極微細的所知愚，與道完全相悖。太難了，太難了。珍重！ 上堂說：王老師，從小養了一頭水牯牛（比喻人的本性）。
【English Translation】 English version: The master said, 'He has no family possessions.' Someone asked Zhao Zhou (name of a person, a Chan master), 'Where have you come from recently?' Zhao Zhou said, 'Nan Quan (name of a place).' The master said, 'What sayings does Nan Quan have?' Zhao Zhou said, 'Those who have not attained enlightenment should remain silent.' The master then shouted loudly. Zhao Zhou pretended to be frightened. The master said, 'What a wonderful silence!' Zhao Zhou then danced and left. Sometimes, after the master finished preaching, the assembly left the meditation hall. The master then called them back. The assembly turned their heads. The master said, 'What is this?' (Yao Shan (name of a person, a Chan master) considered this to be Bai Zhang's (name of a person, a Chan master) words upon leaving the hall). Whenever the master did work, he always did it before the others. The person in charge secretly put away the tools. The master said, 'I have no virtue, how can I let others work for me?' Since he searched everywhere for the tools and could not find them, he also forgot to eat. Therefore, there is the saying, 'One day without work, one day without food.'
Chan Master Nan Quan Pu Yuan Chan Master Nan Quan Pu Yuan of Chi Zhou, was from Xinzheng, Zhengzhou, with the surname Wang. From a young age, he admired the doctrine of emptiness. Later, he visited the residence of Da Ji (name of a person, a Chan master), and suddenly forgot the fishing trap (a metaphor for sudden enlightenment), attaining the Samadhi of Playfulness (Buddhist term, referring to a state of meditative absorption). One day, while distributing porridge to the monks, Ma Zu (name of a person, a Chan master) asked, 'What is in the bucket?' The master said, 'You old man, shut your mouth and say such things!' Ma Zu then stopped speaking. Ascending the hall to preach: Dipankara Buddha (one of the past Buddhas in Buddhism) has already spoken. If one uses mind-images to contemplate and generate all dharmas, they are all false and unreal. Why? The mind itself does not exist, how can it generate all dharmas? It is like form and shadow, distinguishing emptiness. It is like a person taking sound and placing it in a box, or like blowing on a net trying to fill it with air. Therefore, the old master (referring to an experienced monk) said, 'It is not mind, it is not Buddha, it is not a thing.' And teach you brothers to practice. It is said that the Bodhisattvas of the Ten Grounds dwell in the Shurangama Samadhi (Buddhist term, a high-level meditation), obtain the secret Dharma treasury of all Buddhas, naturally obtain all samadhi liberations, miraculous powers, reach all worlds, universally manifest physical bodies, or manifest complete enlightenment, turn the great Dharma wheel, enter Nirvana, allowing countless beings to enter pores, expounding a verse of scripture for countless kalpas, its meaning is inexhaustible, teaching countless billions of beings, attaining the non-origination forbearance (Buddhist term, referring to the realization of truth, no longer suffering from the cycle of birth and death). It is still called the ignorance of what is known, the extremely subtle ignorance of what is known, completely contrary to the Tao. Too difficult, too difficult. Treasure it! Ascending the hall, he said: Teacher Wang has raised a water buffalo (a metaphor for one's inherent nature) since he was young.
。擬向溪東牧。不免食他國王水草。擬向溪西牧。亦不免食他國王水草。不如隨分納些些。總不見得(雲門偃云。且道。牛內納牛外納。直饒你說得納處分明。我更問你。覓牛在 溈山喆云。雲門。只解索牛。不解穿他鼻孔。拈拄杖云。三世諸佛天下老和尚鼻孔。盡被山僧拄杖一時穿卻。且道。山僧鼻孔。在什麼處。良久云。誣人之罪。以全罪科之 長慶棱云。你道。南泉前頭為人。後頭為人雪竇顯云。一時穿卻 昭覺勤云。和光順物。與世同塵。不犯鋒𨦵。收放自在。是南泉本分草料。山僧自小養一頭水牯牛。有時孤峰獨立。有時鬧市縱橫。不論溪東溪西。一向破塵破的。且道。即今在甚麼處。試著眼看 天童杰云。南泉起模畫樣。長慶披沙揀金。雲門鼻孔先穿。雪竇據款結案。拈拄杖。更有一個。在什麼處。擲下拄杖 靈隱岳雲。王老師。傾腸倒腹則不無。未見移風易俗在。山僧只養得一頭驢。一向東倒西擂。順時一日。何啻千里萬里。拗時直是一步不移。且道與王老師水牯牛。相去多少。良久云。漁人舞棹。野老謳歌 金粟悟云。南泉希圖本分。不知翻成分外)○師問僧曰。夜來好風。曰夜來好風。師曰。吹折門前一枝松。曰吹折門前一枝松。次問一僧曰。夜來好風。曰是甚麼風。師曰。吹折門前一枝松。曰是
甚麼松。師曰。一得一失(翠巖真云。眾中商量甚多。有云。前來據實祇對。所以云得。後來不合云是什麼風。所以云失。然只知車書混同。泥玉一所。何哉。不知道之根源。理之深淺。要會么。路逢劍客須呈劍。不是詩人莫獻詩)○師有書與茱萸曰。理隨事變。寬廓非外。事得理融。寂寥非內。僧達書了。便問茱萸。如何是寬廓非外。茱萸曰。問一答百也無妨。曰如何是寂寥非內。茱萸曰。睹對聲色。不是好手。僧又問長沙。長沙瞪目視之。僧又進后語。長沙乃閉目示之。僧又問趙州。趙州作吃飯勢。僧又進后語。趙州以手作拭口勢。后僧舉似師。師曰。此三人。不謬為吾弟子(蔣山勤云。南泉雖則養子之緣。其奈憐兒不覺丑。殊不知這三人。一人有目無足。一人有足無目。一人足目俱無。雖然如是。皆可與南泉為師。為甚如此。理事分明)○南泉山下。有一庵主。人謂曰。近日南泉和尚出世。何不去禮見。庵主曰。非但南泉出世。直饒千佛出興。我亦不去。師聞乃令趙州去勘。趙州去。便設拜。庵主不顧。趙州從西過東。又從東過西。庵主亦不顧。趙州曰。草賊大敗。遂拽下簾子。便歸舉似師。師曰。我從來疑著這漢。次日師與沙彌。攜茶一瓶盞三隻到庵。擲向地上。乃曰。昨日底。昨日底。庵主曰。昨日底是甚
【現代漢語翻譯】 現代漢語譯本 什麼松（sōng，指禪宗公案中的提問方式）。 南泉禪師說：『一得一失。』（翠巖真禪師評論說：『大眾議論紛紛，有人說，先前據實回答，所以說得；後來不該問是什麼風，所以說失。然而只知道車書混同，泥玉一處，為什麼呢？不知道的根源，理的深淺。想要領會嗎？路逢劍客須呈劍，不是詩人莫獻詩。』） 南泉禪師有書信給茱萸禪師說：『理隨事變，寬廓非外；事得理融，寂寥非內。』僧人抄寫完書信，便問茱萸禪師：『如何是寬廓非外？』茱萸禪師說：『問一答百也無妨。』僧人問：『如何是寂寥非內？』茱萸禪師說：『睹對聲色，不是好手。』僧人又問長沙禪師，長沙禪師瞪眼看著他。僧人又進一步追問后語，長沙禪師便閉上眼睛示意。僧人又問趙州禪師，趙州禪師做出吃飯的姿勢。僧人又進一步追問后語，趙州禪師用手做出擦嘴的姿勢。後來僧人把這些告訴南泉禪師，南泉禪師說：『這三個人，沒有辱沒做我的弟子。』（蔣山勤禪師評論說：『南泉禪師雖然有養子的緣分，但無奈愛兒子不覺得丑。殊不知這三個人，一人有目無足，一人有足無目，一人足目俱無。雖然如此，都可以做南泉禪師的老師。為什麼如此？理事分明。』） 南泉山下，有一位庵主。有人對他說：『近日南泉和尚出世，何不去禮拜參見？』庵主說：『非但南泉出世，直饒千佛出興，我也不去。』南泉禪師聽了，就讓趙州禪師去勘驗。趙州禪師去了，便行禮拜。庵主不理睬。趙州禪師從西邊走到東邊，又從東邊走到西邊，庵主也不理睬。趙州禪師說：『草賊大敗。』於是拉下簾子，便回去告訴南泉禪師。南泉禪師說：『我從來就懷疑這個人。』第二天，南泉禪師與沙彌，帶著一瓶茶和三隻茶杯到庵里，扔在地上，說道：『昨日底，昨日底。』庵主說：『昨日底是什麼？』
【English Translation】 English version What is 'pine'? (Shénme sōng, refers to a question method in Zen koans) The Master (Nanquan) said, 'One gain, one loss.' (Cuìyán Zhēn commented: 'The assembly discussed a lot. Some said, 'Previously, he answered truthfully, so it's a gain; later, he shouldn't have asked what kind of wind it was, so it's a loss.' However, they only know that carts and books are mixed up, mud and jade are in one place. Why? They don't know the root of the Dao, the depth of the principle. Want to understand? Present your sword when you meet a swordsman; don't offer poetry if you're not a poet.') Master Nanquan had a letter for Master Zhūyú, saying: 'Principle changes with events; vastness is not external. Events are integrated with principle; stillness is not internal.' A monk finished copying the letter and asked Master Zhūyú, 'What is 'vastness is not external'?' Master Zhūyú said, 'It's okay to answer a hundred questions for one question.' The monk asked, 'What is 'stillness is not internal'?' Master Zhūyú said, 'To be affected by sights and sounds is not the mark of a master.' The monk then asked Master Chángshā, who stared at him. The monk further pursued the follow-up words, and Master Chángshā closed his eyes to indicate. The monk then asked Master Zhàozhōu, who made a gesture of eating. The monk further pursued the follow-up words, and Master Zhàozhōu made a gesture of wiping his mouth with his hand. Later, the monk told Master Nanquan about these events, and Master Nanquan said, 'These three people have not disgraced being my disciples.' (Master Jiǎngshān Qín commented: 'Although Master Nanquan has the karma of raising a son, he can't help but find his son not ugly. Little does he know that these three people, one has eyes but no feet, one has feet but no eyes, and one has neither feet nor eyes. Even so, they can all be teachers to Nanquan. Why is this so? Principle and events are clearly distinguished.') Below Mount Nanquan, there was a hermitage master. Someone said to him, 'Recently, the Venerable Nanquan has appeared in the world; why not go and pay your respects?' The hermitage master said, 'Not only if Nanquan appears in the world, but even if a thousand Buddhas were to appear, I would not go.' When Master Nanquan heard this, he sent Master Zhàozhōu to investigate. Master Zhàozhōu went and bowed. The hermitage master ignored him. Master Zhàozhōu walked from west to east and then from east to west, but the hermitage master still ignored him. Master Zhàozhōu said, 'The bandit army is utterly defeated.' Then he pulled down the curtain and returned to tell Master Nanquan. Master Nanquan said, 'I have always suspected this man.' The next day, Master Nanquan and a novice monk brought a bottle of tea and three teacups to the hermitage, threw them on the ground, and said, 'Yesterday's, yesterday's.' The hermitage master said, 'What is yesterday's?'
么。師于沙彌背上。拍一下曰。賺我來。賺我來。拂袖便回(雪竇顯云。大小南泉趙州。被這個檐板漢勘破了 溈山喆云。庵主坐觀勝敗。大小南泉趙州。向凈地上吃交智海禾云。是即是。庵主即解把定封疆。不能同生同死。趙州禮拜時。但云。這賊我識得你了也。待伊從東過西。從西過東。拽拄杖趁出庵。且看趙州。別有什麼伎倆)○上堂。道個如如。早是變了也。今時師僧。須向異類中行。歸宗曰。雖行畜生行。不得畜生報。師曰。孟八郎漢。又恁么去也(德山密雲。南泉中毒也 瑯玡覺云。山僧不然。遇水吃水。遇草吃草。焉知畜生行 法華舉云。且道作么生是異類中行。石牛長臥三春霧。木馬時嘶秋夜泉 天奇瑞雲。戴角披毛。須是親到此地始得。若是妄去鉆研決定不能奈何。茲者但念水草。余無所知。是個當家人。方說著實話。且道。變則異類。不變又作么生。不見道。孟八郎又恁么去)○上堂。文殊普賢。昨夜三更相打。每人與二十棒趁出院也。趙州曰。和尚棒教誰吃。師曰。且道王老師。過在甚處。趙州禮拜而出(雲門偃代云。深領和尚慈悲。某甲歸衣缽下。得個安樂。又代云。與眾除害 報慈遂云且道。趙州休去。是肯南泉。不肯南泉 夾山齡云。南泉一期逞俊。爭奈平地起堆。趙州雖是覿面投機。
【現代漢語翻譯】 現代漢語譯本： 南泉禪師讓一個沙彌揹著他。禪師在沙彌背上拍了一下，說：『騙我來，騙我來。』說完，拂袖便回去了。（雪竇顯禪師評論說：『大小南泉和趙州都被這個固執的傢伙看破了。』溈山喆禪師評論說：『庵主坐觀勝敗。大小南泉和趙州，在乾淨的地方吃虧。』智海禾禪師評論說：『說的是，庵主懂得把持局面，卻不能同生共死。趙州禮拜時，只是說：這賊我認得你了。等他從東到西，從西到東，用拄杖趕出庵去，且看趙州，還有什麼伎倆。』） 禪師上堂說法，說：『說個如如，早就變了。』現在的師僧，必須在異類中修行。歸宗禪師說：『雖行畜生行，不得畜生報。』南泉禪師說：『孟八郎漢，又這麼去了。』（德山密雲禪師評論說：『南泉中毒了。』瑯玡覺禪師評論說：『山僧不這樣認為，遇水吃水，遇草吃草，哪裡知道什麼是畜生行。』法華舉禪師評論說：『且說怎麼是在異類中修行？石牛長臥在三春的霧中，木馬時而在秋夜嘶鳴。』天奇瑞禪師評論說：『戴角披毛，必須親自到這個地步才能行。如果是妄加鉆研，決定不能奈何。現在只要念著水草，其他一無所知，是個當家人，才說的是實話。』且說，變就是異類，不變又怎麼樣呢？沒聽人說嗎？孟八郎又這麼去了。） 禪師上堂說法，說：『文殊（Manjusri，智慧的象徵）和普賢（Samantabhadra，大行愿的象徵），昨夜三更時分互相爭鬥，每人打了二十棒，趕出院子。』趙州禪師問：『和尚的棒子教誰吃呢？』禪師說：『且說王老師，過錯在哪裡？』趙州禪師禮拜後走了出去。（雲門偃禪師代答說：『深領和尚的慈悲，我歸衣缽下，得到安樂。』又代答說：『為大眾除害。』報慈遂禪師評論說：『且說，趙州走了，是肯定南泉，還是不肯定南泉？』夾山齡禪師評論說：『南泉一時逞強，爭奈平地起堆。趙州雖然是覿面投機，』
【English Translation】 English version: Nanquan (Nanquan, a Zen master) asked a novice to carry him on his back. The master patted the novice's back and said, 'You tricked me into coming, tricked me into coming.' Then, he flicked his sleeves and went back. (Xuedou Xian (Xuedou Xian, a Zen master) commented: 'Both big and small Nanquan and Zhaozhou (Zhaozhou, a Zen master) have been seen through by this stubborn fellow.' Weishan Zhe (Weishan Zhe, a Zen master) commented: 'The abbot sits and watches the victory or defeat. Both big and small Nanquan and Zhaozhou suffer losses in a clean place.' Zhihai He (Zhihai He, a Zen master) commented: 'That's right, the abbot knows how to control the situation, but cannot live and die together. When Zhaozhou bowed, he just said: I recognize you, you thief. Wait for him to go from east to west, and from west to east, chase him out of the hermitage with a staff, and see what tricks Zhaozhou has.') The master ascended the hall and said, 'Saying 'suchness' (tathata), it has already changed.' Today's monks must practice in different categories. Guizong (Guizong, a Zen master) said, 'Although practicing the behavior of animals, one should not receive the retribution of animals.' The master said, 'Meng Balang Han, you're going that way again.' (Deshan Miyun (Deshan Miyun, a Zen master) commented: 'Nanquan is poisoned.' Langye Jue (Langye Jue, a Zen master) commented: 'This mountain monk doesn't think so. When encountering water, drink water; when encountering grass, eat grass. How would I know what animal behavior is?' Fahua Ju (Fahua Ju, a Zen master) commented: 'Then tell me, what is practicing in different categories? A stone ox lies long in the mist of spring, and a wooden horse sometimes neighs in the autumn night.' Tianqi Rui (Tianqi Rui, a Zen master) commented: 'Wearing horns and fur, one must personally reach this point to succeed. If one speculates wildly, one will definitely not be able to do anything. Now, just think of water and grass, and know nothing else. Only a householder speaks the truth.' Furthermore, changing is a different category, but what about not changing? Haven't you heard? Meng Balang is going that way again.) The master ascended the hall and said, 'Manjusri (Manjusri, symbol of wisdom) and Samantabhadra (Samantabhadra, symbol of great vows) fought each other at the third watch last night, each receiving twenty blows and being driven out of the monastery.' Zhaozhou (Zhaozhou, a Zen master) asked, 'Who will eat the abbot's stick?' The master said, 'Then tell me, where is Wang Laoshi's fault?' Zhaozhou bowed and left. (Yunmen Yan (Yunmen Yan, a Zen master) replied on his behalf: 'I deeply appreciate the abbot's compassion, and I find peace under the robe and bowl.' He also replied on his behalf: 'Removing harm for the masses.' Bao Ci Sui (Bao Ci Sui, a Zen master) commented: 'Then tell me, is Zhaozhou leaving affirming Nanquan or not affirming Nanquan?' Jiashan Ling (Jiashan Ling, a Zen master) commented: 'Nanquan showed off for a while, but unfortunately, he built a pile on flat ground. Although Zhaozhou immediately seized the opportunity,'
不覺腦門著地 昭覺勤云。南泉動弦。趙州別曲。苦痛蒼天。寒山拾得。若是崇寧則不然。燈籠露柱。昨夜起佛見法見。各與二十棒。令歸本位去也。或有個出雲。和尚棒教誰吃。只對他道。落賓落主 徑山杲頌云。南泉無過。口能招禍。趙州禮拜。草賊大敗。徑山不管。結案據款。文殊普賢。且過一邊)○師因至莊所。莊主預備迎奉。師曰。老僧居常出入不與人知。何得排辦如此。莊主曰。昨夜土地報道。和尚今日來。師曰。王老師。修行無力。被鬼神覷見。侍者便問。和尚既是善知識。為甚麼被鬼神覷見。師曰。土地前更下一分飯(因聖穎云。南泉被這僧一問。不免向鬼窟里作活計 云居錫云。是賞伊是罰伊。只如土地覷見。是南泉。不是南泉 翠巖真云。眾中多有道。蘇嚧蘇嚧。便是土地前一分飯如斯理論。深屈古人。何故。只知枝詞蔓說。不知南泉道理。諸人要會么。執之失度必入邪路。放之自然體無去住 天童覺云。老僧當時若見莊主與么道。便與捉住云。放汝不得。何故。不見道。來說是非者。便是是非人)○師有時曰。江西馬祖說即心即佛。王老師不恁么道。不是心。不是佛。不是物。恁么道還有過么。趙州禮拜而出。時有一僧。隨問趙州曰。上座禮拜便出。意作么生。趙州曰。汝卻問取和尚。僧乃問
【現代漢語翻譯】 不知不覺腦門著地，昭覺勤云禪師，南泉普愿禪師撥動琴絃，趙州從諗禪師另彈別調，真是苦痛蒼天啊！寒山、拾得兩位大士（均為唐代著名隱士和詩僧）。如果是崇寧年間（1102-1106年）則不然，燈籠、露柱這些無情之物，昨夜也開始說佛見、說佛法見。各打二十棒，讓他們回到本位去。或者有人出來問：『和尚的棒子教訓誰吃呢？』只對他說：『落賓落主（賓主皆空，無所依傍）。』徑山杲禪師頌道：『南泉普愿禪師沒有過錯，只是口能招禍。趙州從諗禪師禮拜，如同草寇大敗。徑山禪師不管這些，結案定罪，文殊菩薩、普賢菩薩，且過一邊去。』 禪師因為去莊園，莊主預先準備迎接。禪師說：『老僧我平時出入不與人知，為何要這樣安排？』莊主說：『昨夜土地神報告說，和尚今日要來。』禪師說：『王老師（指自己）修行無力，被鬼神窺見。』侍者便問：『和尚既然是善知識，為什麼會被鬼神窺見？』禪師說：『在土地神前再下一份飯。』（因此聖穎禪師說：『南泉普愿禪師被這僧人一問，免不了要在鬼窟里做活計。』云居錫禪師說：『是賞他還是罰他？就像土地神窺見，是南泉普愿禪師，不是南泉普愿禪師？』翠巖真禪師說：『眾人中多有說：蘇嚧蘇嚧（擬聲詞），便是土地神前一份飯這樣的理論，深深委屈了古人。為什麼？只知道枝詞蔓說，不知道南泉普愿禪師的道理。諸位要明白嗎？執著它就會失去尺度，必定進入邪路；放開它自然，本體沒有來去。』天童覺禪師說：『老僧我當時如果見到莊主這樣說，便會抓住他說：放你不得。為什麼？不見道：來說是非者，便是是非人。』） 禪師有時說：『江西馬祖道一禪師說即心即佛，王老師我不這樣說，不是心，不是佛，不是物。這樣說還有過錯嗎？』趙州從諗禪師禮拜而出。當時有一僧人，跟隨問趙州從諗禪師說：『上座您禮拜便出，意圖是什麼？』趙州從諗禪師說：『你卻問取和尚。』僧人乃問禪師。
【English Translation】 Unknowingly, his forehead touched the ground. Zhaojue Qinyun (昭覺勤云) Chan Master, Nanquan Puyuan (南泉普愿) strummed the strings, Zhao Zhou Congshen (趙州從諗) played a different tune. How painful is the blue sky! Hanshan (寒山) and Shide (拾得) (both were famous hermits and poet monks in the Tang Dynasty). If it were during the Chongning era (崇寧, 1102-1106), it would be different. Lanterns and pillars, these inanimate objects, began to speak of Buddha-seeing and Dharma-seeing last night. Each receives twenty blows, ordering them to return to their original positions. Or someone might come out and ask: 'Who will receive the master's blows?' Just tell him: 'Both guest and host are empty, without reliance.' Jingshan Gao (徑山杲) Chan Master praised: 'Nanquan Puyuan (南泉普愿) is without fault, but his mouth invites trouble. Zhao Zhou Congshen (趙州從諗) bows in worship, like bandits utterly defeated. Jingshan (徑山) doesn't care about these, settling the case and determining the sentence. Manjusri Bodhisattva (文殊菩薩), Samantabhadra Bodhisattva (普賢菩薩), step aside for now.' Because the Chan Master was going to the manor, the manor owner prepared to welcome him in advance. The Chan Master said: 'This old monk usually comes and goes without anyone knowing, why arrange things like this?' The manor owner said: 'Last night, the local earth deity reported that the master would be coming today.' The Chan Master said: 'Teacher Wang (王老師, referring to himself) is weak in cultivation, seen by ghosts and deities.' The attendant then asked: 'Since the master is a good advisor, why is he seen by ghosts and deities?' The Chan Master said: 'Place another portion of food before the earth deity.' (Therefore, Saint Ying (聖穎) Chan Master said: 'Nanquan Puyuan (南泉普愿) is inevitably doing work in the ghost's cave because of this monk's question.' Yunju Xi (云居錫) Chan Master said: 'Is it rewarding him or punishing him? Just like the earth deity seeing, is it Nanquan Puyuan (南泉普愿), or not Nanquan Puyuan (南泉普愿)?' Cuiyan Zhen (翠巖真) Chan Master said: 'Many in the assembly say: 'Sulu Sulu (蘇嚧蘇嚧, onomatopoeia),' which is the theory of one portion of food before the earth deity, deeply wronging the ancients. Why? They only know branch words and rambling explanations, not understanding the principle of Nanquan Puyuan (南泉普愿). Do you all want to understand? Grasping it loses measure, inevitably entering a wrong path; releasing it naturally, the essence has no coming or going.' Tiantong Jue (天童覺) Chan Master said: 'If this old monk had seen the manor owner say this at that time, I would have grabbed him and said: I won't let you go. Why? Haven't you heard: He who speaks of right and wrong is the person of right and wrong.') The Chan Master sometimes said: 'Jiangxi Mazu Daoyi (江西馬祖道一) Chan Master said that the mind is Buddha, Teacher Wang (王老師) I don't say it like that, not mind, not Buddha, not thing. Is there still fault in saying it like this?' Zhao Zhou Congshen (趙州從諗) bowed and left. At that time, there was a monk who followed and asked Zhao Zhou Congshen (趙州從諗): 'Venerable, you bowed and left, what is your intention?' Zhao Zhou Congshen (趙州從諗) said: 'You should ask the master.' The monk then asked the Chan Master.
。適來諗上座意作么生。師曰。他卻領得老僧意旨(黃龍心云。古人恁么道。譬若管中窺豹。但見一班。設使入林不動草。入水不動波。猶是騎馬向冰棱上行。若是射鵰底手。何不向蛇頭揩癢。透關者試辯看。良久云。鴛鴦繡出自金針 徑山杲云。兩個老漢。雖善靴里動指。殊不知傍觀者丑 楚石琦云。南泉趙州。總被這僧一狀領過)○黃檗。與師為首座。一日捧缽。向師位上坐。師入堂見。乃問曰。長老甚麼年中行道。黃檗曰。威音王已前。師曰。猶是王老師兒孫在。下去。黃檗便過第二位坐。師便休(溈山祐云。欺敵者亡。仰山云。不然。須知黃檗有陷虎之機。溈山云。子見處得與么長 雪竇顯云。可惜王老師。只見錐頭利。我當時若作南泉。待伊道威音王已前。即便於第二位坐。令黃檗一生起不得。雖然如此。也須救取南泉 云峰悅云。後來叢林中多有商量。或道。黃檗有陷虎之機。南泉有殺虎之用。若作與么說話。誠實苦哉。殊不知。這老賊有年無德。吃飯坐處。也不依本分。若向云峰門下。說甚威音王已前。王老師更大直須吃棒趁出 徑山杲云。何待問他甚年行道。才入堂。見他在主位。便捧缽向第二位坐。直饒黃檗有陷虎之機。擬向甚處施設)○師一日問黃檗。黃金為世界。白銀為壁落。此是甚麼人居處
【現代漢語翻譯】 現代漢語譯本： 適才前來請教上座您的意圖是什麼？ 師父說：『他卻領會了老僧的意旨。』（黃龍慧南禪師評論說：『古人這樣說，譬如從管子里看豹，只能看到一個斑點。即使進入樹林不驚動草，進入水中不擾動波，仍然是騎馬在冰棱上行走。如果是射鵰的高手，為什麼不向蛇頭搔癢呢？通透關隘的人試著辨別看看。』良久后說：『鴛鴦是金針繡出來的。』徑山宗杲禪師評論說：『兩個老漢，雖然擅長在靴子里動手指，卻不知道旁觀者覺得醜陋。』楚石梵琦禪師評論說：『南泉普愿禪師和趙州從諗禪師，都被這個僧人一句話領過去了。』） 黃檗希運禪師，當初作為師父您的首座弟子，有一天捧著缽，在師父您的座位上坐下。師父您進入禪堂看見了，就問：『長老您是什麼時候開始修行的？』 黃檗禪師說：『在威音王佛（過去佛）之前。』 師父說：『你仍然是王老師的子孫。下去吧。』黃檗禪師就到第二個座位坐下，師父您就停止了（溈山靈祐禪師評論說：『欺騙敵人的人會滅亡。』仰山慧寂禪師說：『不是這樣的，要知道黃檗禪師有設陷阱的機智。』溈山禪師說：『你見解有這麼高明。』雪竇重顯禪師評論說：『可惜王老師，只看到錐子的尖利。我當時如果作為南泉禪師，等他說在威音王佛之前，就立刻到第二個座位坐下，讓黃檗禪師一輩子都起不來。雖然這樣，也必須救出南泉禪師。』云峰悅禪師評論說：『後來叢林中很多人議論，或者說，黃檗禪師有設陷阱的機智，南泉禪師有殺死老虎的手段。如果這樣說，實在太苦了。殊不知，這個老賊有年紀沒德行，吃飯坐臥，也不按照本分。如果在我云峰禪師門下，說什麼威音王佛之前，王老師更大，必須吃棒子趕出去。』徑山宗杲禪師評論說：『何必問他什麼時候開始修行，才進入禪堂，見他在主位上，就捧缽到第二個座位坐下。即使黃檗禪師有設陷阱的機智，又能向哪裡施展呢？』） 師父有一天問黃檗禪師：『黃金為世界，白銀為墻壁，這是什麼人居住的地方？』
【English Translation】 English version: Just now, I came to ask what is the intention of the senior monk? The master said, 'He has understood the old monk's meaning.' (Huanglong Huinan Chan Master commented, 'The ancients said this is like looking at a leopard through a tube, only seeing one spot. Even if entering the forest without disturbing the grass, entering the water without disturbing the waves, it is still like riding a horse on an ice ridge. If one is a skilled eagle shooter, why not scratch the snake's head? Those who have passed the barrier, try to discern and see.' After a long while, he said, 'The mandarin ducks are embroidered with golden needles.' Jingshan Zonggao Chan Master commented, 'The two old men, although good at moving fingers in their boots, do not know that the onlookers find it ugly.' Chushi Fanqi Chan Master commented, 'Nanquan Puyuan Chan Master and Zhaozhou Congshen Chan Master, were both led away by this monk's one sentence.') Huangbo Xiyun Chan Master, initially as your senior disciple, one day holding a bowl, sat in your seat. You entered the meditation hall and saw this, and asked, 'Elder, when did you begin your practice?' Huangbo Chan Master said, 'Before Weiyin Wang Buddha (past Buddha).' The master said, 'You are still the descendants of Teacher Wang. Go down.' Huangbo Chan Master then went to sit in the second seat, and you stopped (Weishan Lingyou Chan Master commented, 'Those who deceive the enemy will perish.' Yangshan Huiji Chan Master said, 'That's not right, you should know that Huangbo Chan Master has the wit to set a trap.' Weishan Chan Master said, 'Your understanding is so profound.' Xuedou Chongxian Chan Master commented, 'It's a pity for Teacher Wang, only seeing the sharpness of the awl. If I were Nanquan Chan Master at that time, waiting for him to say before Weiyin Wang Buddha, I would immediately sit in the second seat, making it impossible for Huangbo Chan Master to rise for the rest of his life. Even so, Nanquan Chan Master must also be rescued.' Yunfeng Yue Chan Master commented, 'Later, there were many discussions in the monasteries, or saying that Huangbo Chan Master had the wit to set a trap, and Nanquan Chan Master had the means to kill a tiger. If you say it like this, it is really bitter. Little do they know, this old thief is old and has no virtue, eating and sitting, not following his duty. If you were under my Yunfeng Chan Master's door, saying anything before Weiyin Wang Buddha, Teacher Wang is even bigger, you must be beaten with a stick and chased out.' Jingshan Zonggao Chan Master commented, 'Why ask him when he started practicing, just entering the meditation hall, seeing him in the main seat, he held the bowl and sat in the second seat. Even if Huangbo Chan Master has the wit to set a trap, where can he use it?'') One day, the master asked Huangbo Chan Master, 'Gold as the world, silver as the walls, where do people live?'
。黃檗曰。是聖人居處。師曰。更有一人。居何國土。黃檗乃叉手立。師曰。道不得。何不問王老師。黃檗卻問。更有一人。居何國土。師曰。可惜許○師問黃檗。定慧等學。明見佛性。此理如何。黃檗曰。十二時中。不依倚一物。師曰。莫是長老見處么。黃檗曰。不敢。師曰。漿水錢且置。草鞋錢。教阿誰還(溈山祐問仰山。莫是黃檗構南泉不得么。仰山云。不然。須知黃檗有陷虎之機。溈山云。子見處得與么長 保福展云。若無溈仰。埋沒著黃檗 五祖戒云。仰山大似為蛇畫足 云峰悅云。若不同床睡。焉知被底穿 大溈智云。欺敵者亡 徑山杲云。路逢劍客須呈劍。不是詩人不獻詩 楚石琦云。又是逢便宜。又是落便宜)○乃擊木三下。僧放下斧子歸僧堂。師歸法堂。良久。卻入僧堂。見僧在衣缽下坐。師曰。賺殺人○問。師歸丈室。將何指南。師曰。昨夜三更失卻牛。天明起來失卻火○師因東西兩堂。爭貓兒。師遇之。白眾曰。道得即救取貓兒。道不得即斬卻也。眾無對。師便斬之。趙州自外歸。師舉前語示之。趙州乃脫履。安頭上而出。師曰。子若在。即救得貓兒也(雪峰存問德山。南泉斬貓。意旨如何。德山以拄杖便打趁出。復召云。會么。雪峰云。不會。德山云。我與么老婆。猶自不會 保福展云。雖
【現代漢語翻譯】 黃檗（Huangbo，人名）說：『這是聖人居住的地方。』 師父說：『還有一個人，居住在哪個國土？』 黃檗（Huangbo）於是叉手站立。師父說：『說不出來，為什麼不問王老師？』 黃檗（Huangbo）反過來問：『還有一個人，居住在哪個國土？』 師父說：『可惜啊！』 師父問黃檗（Huangbo）：『定慧等學，明見佛性，這個道理如何？』 黃檗（Huangbo）說：『十二時中，不依倚一物。』 師父說：『莫非是長老的見解嗎？』 黃檗（Huangbo）說：『不敢。』 師父說：『漿水錢且放一邊，草鞋錢，教誰來還？』（溈山祐（Weishan You，人名）問仰山（Yangshan，人名）：『莫非黃檗（Huangbo）不如南泉（Nanquan，人名）嗎？』 仰山（Yangshan）說：『不是這樣。須知黃檗（Huangbo）有陷虎的機能。』 溈山（Weishan）說：『你的見解有這麼長遠嗎？』 保福展（Baofu Zhan，人名）說：『如果沒有溈仰（Weiyang，人名），黃檗（Huangbo）就被埋沒了。』 五祖戒（Wuzu Jie，人名）說：『仰山（Yangshan）很像是為蛇畫足。』 云峰悅（Yunfeng Yue，人名）說：『如果不同床睡，怎知被底穿？』 大溈智（Dawei Zhi，人名）說：『欺騙敵人的人會滅亡。』 徑山杲（Jingshan Gao，人名）說：『路逢劍客須呈劍，不是詩人不獻詩。』 楚石琦（Chushi Qi，人名）說：『又是逢便宜，又是落便宜。』） 於是敲木頭三下。僧人放下斧子回到僧堂。師父回到法堂。過了很久，又進入僧堂，看見僧人在衣缽下坐著。師父說：『騙死人啊！』 問：『師父回到丈室，將用什麼指南？』 師父說：『昨夜三更失卻牛，天明起來失卻火。』 師父因為東西兩堂，爭奪貓兒。師父遇到這件事，告訴大家說：『說得對就救下貓兒，說不對就斬了它。』 眾人沒有回答。師父就斬了貓。趙州（Zhaozhou，人名）從外面回來。師父把之前的話告訴他。趙州（Zhaozhou）於是脫下鞋子，放在頭上走了出去。師父說：『你若在，就能救下貓兒了。』（雪峰存（Xuefeng Cun，人名）問德山（Deshan，人名）：『南泉（Nanquan）斬貓，意旨如何？』 德山（Deshan）用拄杖便打他，趕他出去。又召喚他，說：『會了嗎？』 雪峰（Xuefeng）說：『不會。』 德山（Deshan）說：『我這麼老了，還不會。』 保福展（Baofu Zhan）說：『雖然』
【English Translation】 Huangbo (person's name) said, 'This is where the sages reside.' The master said, 'Is there another person, residing in which country?' Huangbo (person's name) then stood with his hands clasped. The master said, 'If you can't say it, why not ask Teacher Wang?' Huangbo (person's name) asked in return, 'Is there another person, residing in which country?' The master said, 'What a pity!' The master asked Huangbo (person's name), 'Equal learning in meditation and wisdom, clearly seeing the Buddha-nature, what is the principle behind this?' Huangbo (person's name) said, 'Throughout the twelve periods of the day, not relying on a single thing.' The master said, 'Is this perhaps the elder's understanding?' Huangbo (person's name) said, 'I dare not claim that.' The master said, 'Let's put aside the money for rice water; who will be told to repay the money for straw sandals?' (Weishan You (person's name) asked Yangshan (person's name), 'Could it be that Huangbo (person's name) is not as good as Nanquan (person's name)?' Yangshan (person's name) said, 'It's not like that. You should know that Huangbo (person's name) has the ability to trap tigers.' Weishan (person's name) said, 'Is your understanding that far-reaching?' Baofu Zhan (person's name) said, 'If it weren't for Weiyang (person's name), Huangbo (person's name) would have been buried.' Wuzu Jie (person's name) said, 'Yangshan (person's name) is very much like drawing feet for a snake.' Yunfeng Yue (person's name) said, 'If you don't sleep in the same bed, how would you know where the quilt is torn?' Dawei Zhi (person's name) said, 'He who deceives the enemy will perish.' Jingshan Gao (person's name) said, 'When you meet a swordsman on the road, you must present your sword; if you are not a poet, you do not offer poetry.' Chushi Qi (person's name) said, 'Again encountering a bargain, again missing a bargain.') Then he knocked on the wood three times. The monk put down the axe and returned to the monks' hall. The master returned to the Dharma hall. After a long time, he entered the monks' hall again and saw the monk sitting under his robe and bowl. The master said, 'Deceived to death!' Asked, 'When the master returns to his room, what will he use as a guide?' The master said, 'Last night, in the third watch, I lost the ox; when I woke up in the morning, I lost the fire.' The master, because the east and west halls were fighting over a cat, encountered this matter and told everyone, 'If you can say it correctly, save the cat; if you can't say it correctly, then chop it.' No one answered. The master then chopped the cat. Zhaozhou (person's name) returned from outside. The master told him what he had said before. Zhaozhou (person's name) then took off his shoes, put them on his head, and walked out. The master said, 'If you had been here, you could have saved the cat.' (Xuefeng Cun (person's name) asked Deshan (person's name), 'Nanquan (person's name) chopping the cat, what is the meaning?' Deshan (person's name) hit him with his staff and chased him out. Then he summoned him and said, 'Do you understand?' Xuefeng (person's name) said, 'I don't understand.' Deshan (person's name) said, 'I am so old, and I still don't understand.' Baofu Zhan (person's name) said, 'Although'
然如是。也即是破草鞋 翠巖芝云。大小趙州。祇可自救 雪竇顯頌南泉斬貓云。兩堂俱是杜禪和。撥動煙塵不奈何。賴得南泉能舉令。一刀兩段任偏頗。頌趙州戴鞋云。公案圓來問趙州。長安城裡任閒遊。草鞋頭戴無人會。歸到家山便即休大溈智云。南泉據令而行。趙州見機而作。雖然如是。未免掛人唇吻。大圓要與南泉把手共行。遂拈拂子云。若道得即奪取去。眾無語。乃云。啼得血流無用處。不如緘口過平生 萬峰蔚云。兩堂首座。無定亂之機。南泉乃有安邦之手。看他正令才行。誰敢當場開口。趙州救得貓兒。來遲未為好手。嵩山拂袖便行。且道救也不救天奇瑞雲閑時安排底。簇錦攢花。及至臨時。卻似泥塑木雕。你等諸人。俱到南泉。為個甚麼提起數珠云。是什麼。於今禪和子。不看當機正令。只在斬不斬處生情立見。所以蹉過南泉大命。你看英靈自然各別。亦不論你閑言。便以本分事露出。所以方允。若不如是。儘是盲人摸象)○師在方丈。與杉山向火次。師曰。不用指東指西。直下本分事道來。杉山插火箸叉手。師曰。雖然如是。猶較王老師一線道○有僧問訊叉手而立。師曰。太俗生。其僧便合掌。師曰。太僧生。僧無對(徑山杲云。合掌太僧生。叉手又俗氣。總不恁么時。尊體無頓處。有巴鼻。唵蘇
【現代漢語翻譯】 現代漢語譯本： 正是這樣。也就像是破草鞋一樣。翠巖芝云、大小趙州，都只能自救。雪竇顯頌揚南泉斬貓的故事說：『兩堂首座都是杜禪和，撥弄煙塵也無可奈何。幸虧南泉能夠果斷下令，一刀兩斷任憑偏頗。』頌揚趙州戴鞋的故事說：『公案圓滿後去問趙州，在長安城裡任憑自在游。草鞋頂在頭上無人能領會，回到家鄉便可以休息。』大溈智說，南泉依據命令而行事，趙州見機而行動。雖然是這樣，還是免不了被人議論。大圓想要與南泉攜手同行，於是拿起拂塵說：『如果說得對，就奪走它。』眾人都無語。於是說：『即使啼得血流也無濟於事，不如閉口過一生。』萬峰蔚說，兩堂首座沒有平定亂局的才能，南泉卻有安定國家的能力。看他正令才一施行，誰敢當場開口。趙州救得了貓兒，來得晚了就不是好手了。嵩山拂袖便走，且說他是救了還是沒救？天奇瑞說，閑時安排好的，簇錦攢花，等到臨時，卻像泥塑木雕。你們這些人，都到南泉那裡，是爲了什麼？提起數珠說：『這是什麼？』如今的禪和子，不看當下的正令，只在斬與不斬處產生情感和見解，所以錯過了南泉的大命。你看英靈自然各有不同，也不論你閑言，便以本分事顯露出來，所以才允許。如果不是這樣，全都是盲人摸象。） 老師在方丈，與杉山一起烤火時，老師說：『不用指東指西，直接把本分事說出來。』杉山插起火箸叉手。老師說：『雖然是這樣，還是比王老師差一線道。』 有僧人問訊叉手而立。老師說：『太俗氣了。』那僧人便合掌。老師說：『太僧氣了。』僧人無言以對。（徑山杲說：『合掌太僧氣，叉手又俗氣，總不這樣時，尊體無處安放。』有把柄，唵蘇。
【English Translation】 English version: So it is. It's just like broken straw sandals. Cuiyan Zhiyun, both big and small Zhaozhou, can only save themselves. Xuedou Xian praised Nanquan's (Nanquan refers to a Zen master) act of cutting the cat, saying: 'The two halls are full of Du Chanhes (Du Chanhe refers to ordinary monks), stirring up dust is of no use. Fortunately, Nanquan can issue orders decisively, cutting in two with a single stroke, regardless of bias.' Praising Zhaozhou's (Zhaozhou refers to a Zen master) wearing shoes, it says: 'After the koan (koan refers to a paradoxical anecdote or riddle, used in Zen Buddhism to demonstrate the inadequacy of logical reasoning and to provoke enlightenment) is resolved, go ask Zhaozhou, roam freely in Chang'an (Chang'an was the capital city of several dynasties in Chinese history) city. No one understands wearing straw sandals on their head, returning home is when you can rest.' Dawei Zhi said, Nanquan acts according to orders, and Zhaozhou acts according to the situation. Even so, they still cannot avoid being talked about. Dayuan wants to walk hand in hand with Nanquan, so he picks up the whisk and says: 'If you can say it right, I will take it away.' Everyone is silent. So he says: 'Even if you cry blood, it's useless, better to keep your mouth shut and live your life.' Wanfeng Wei said, the two hall leaders do not have the ability to quell the chaos, but Nanquan has the ability to stabilize the country. See how his correct order is carried out, who dares to open their mouth on the spot. Zhaozhou saved the cat, but coming late is not a good move. Songshan flicks his sleeves and leaves, let's say he saved it or not? Tianqi Rui said, what is arranged in leisure time is like brocade and flowers, but when the time comes, it's like a clay sculpture or a wooden carving. All of you, going to Nanquan, what is it for? Picking up the prayer beads, he says: 'What is this?' Nowadays, Zen monks do not look at the correct order of the moment, but only generate emotions and views at the point of cutting or not cutting, so they miss Nanquan's great life. You see, the spirits are naturally different, and regardless of your idle words, they reveal themselves with their own affairs, so it is allowed. If it is not like this, it is all blind men touching an elephant.) The teacher is in the abbot's room, warming himself by the fire with Shanshan. The teacher says: 'No need to point east or west, directly speak of your own affairs.' Shanshan inserts the fire chopsticks and bows. The teacher says: 'Even so, it is still one line short of Teacher Wang's way.' A monk asks for instruction, standing with his hands folded. The teacher says: 'Too vulgar.' The monk then puts his palms together. The teacher says: 'Too monastic.' The monk has no reply. (Jingshan Gao said: 'Putting palms together is too monastic, folding hands is too vulgar, when not doing either, there is no place to put the honorable body.' There is a handle, Om Su.
嚕囌嚕。悉唎悉唎。喝一喝云。是甚麼。近來王令稍嚴。不許攙行奪市 楚石琦云。叉手太俗。合掌太僧。不僧不俗。誰敢安名。檢點將來。也是垛生招箭。且道。落在這僧分上。落在南泉分上)○一僧洗缽次。師乃奪卻缽。其僧空手而立。師曰。缽在我手裡。汝口喃喃作么。僧無對○師因入菜園見一僧。師乃將瓦子打之。其僧回顧。師乃翹足。僧無語。師便歸方丈。僧隨後入。問訊曰。和尚適來。擲瓦子打某甲。豈不是警覺某甲。師曰。翹足又作么生。其僧無對(後有僧。問石霜諸云。南泉翹足。意作么生。石霜舉手云。還恁么也無)○上堂。王老師賣身去也。還有人買么。一僧出曰。某甲買。師曰。不作貴。不作賤。汝作么生買。僧無對(趙州諗代云。明年與和尚。縫一領布衫 臥龍球代云。屬某甲去也 禾山殷代云。是何道理 雪竇顯云。雖然作家競買。要且不解輸機。且道南泉還肯么。雪竇也擬酬個價。直令南泉進且無門。退亦無路。良久云。別處容和尚不得 笑巖寶云。這賣身話。歷代尊宿拈提。相酬價者甚多。只是終不能奈何得伊。山僧今日也斬新出個價。直教南泉。此身更屬已不得。屬人不得。作賓不得。作主不得。待云不作貴。不作賤。汝作么生買。只向伊云。且請和尚。暫回方丈喫茶)○師曰。三
【現代漢語翻譯】 現代漢語譯本 嚕囌嚕（咒語，無特定含義）。悉唎悉唎（咒語，無特定含義）。喝一喝云（南泉普愿禪師）。『這是什麼？』近來王令稍嚴，不許攙行奪市（指世俗規矩）。 楚石琦云：『叉手太俗，合掌太僧，不僧不俗，誰敢安名？』（意思是說，既不落入世俗，又不拘泥於僧規，誰敢給這種狀態命名？）檢點將來，也是垛生招箭（比喻自找麻煩）。且道，落在這僧分上，落在南泉（南泉普愿禪師）分上（該如何是好）？ 一僧洗缽次，師乃奪卻缽，其僧空手而立。師曰：『缽在我手裡，汝口喃喃作么？』僧無對（一個僧人洗缽的時候，南泉禪師奪走了他的缽，那個僧人空著手站著。南泉禪師說：『缽在我手裡，你嘴裡嘟囔什麼？』僧人無言以對）。 師因入菜園見一僧，師乃將瓦子打之，其僧回顧。師乃翹足，僧無語。師便歸方丈，僧隨後入，問訊曰：『和尚適來，擲瓦子打某甲，豈不是警覺某甲？』師曰：『翹足又作么生？』其僧無對（南泉禪師在菜園裡看見一個僧人，就用瓦片打他，那個僧人回頭看。南泉禪師就翹起一隻腳，僧人無話可說。南泉禪師就回到方丈室，僧人隨後進來，問道：『和尚剛才用瓦片打我，難道不是爲了警覺我嗎？』南泉禪師說：『翹起腳又是怎麼回事？』那個僧人無言以對）。（後有僧，問石霜諸云：『南泉翹足，意作么生？』石霜舉手云：『還恁么也無』）（後來有個僧人問石霜諸禪師：『南泉禪師翹起腳，是什麼意思？』石霜禪師舉起手說：『還是這樣嗎？』） 上堂，王老師賣身去也，還有人買么？一僧出曰：『某甲買。』師曰：『不作貴，不作賤，汝作么生買？』僧無對（南泉禪師上堂說法，說：『王老師要賣身了，還有人買嗎？』一個僧人出來說：『我買。』南泉禪師說：『不抬高價格，也不貶低價格，你打算怎麼買？』僧人無言以對）。（趙州諗代云：『明年與和尚，縫一領布衫。』臥龍球代云：『屬某甲去也。』禾山殷代云：『是何道理？』雪竇顯云：『雖然作家競買，要且不解輸機。且道南泉還肯么？雪竇也擬酬個價，直令南泉進且無門，退亦無路。良久云：別處容和尚不得。』笑巖寶云：『這賣身話，歷代尊宿拈提，相酬價者甚多，只是終不能奈何得伊。山僧今日也斬新出個價，直教南泉，此身更屬已不得，屬人不得，作賓不得，作主不得。待云不作貴，不作賤，汝作么生買？只向伊云：且請和尚，暫回方丈喫茶』）（趙州諗禪師代答說：『明年給和尚縫一件布衫。』臥龍球禪師代答說：『歸我了。』禾山殷禪師代答說：『這是什麼道理？』雪竇顯禪師說：『雖然大家爭著買，卻不明白其中的玄機。且說南泉禪師肯嗎？我也打算出一個價錢，讓南泉禪師進退兩難。』停頓了很久說：『別的地方容不下和尚。』笑巖寶禪師說：『這賣身的話，歷代高僧都曾提起，出價的人很多，只是始終不能奈何他。我今天也出一個全新的價錢，讓南泉禪師，這身體既不屬於自己，也不屬於別人，既不能做客人，也不能做主人。等他說不抬高價格，也不貶低價格，你打算怎麼買？就對他說：請和尚先回方丈喝茶吧。』） 師曰：三（南泉禪師說：三）
【English Translation】 English version Lusu lu (mantra, no specific meaning). Xili xili (mantra, no specific meaning). He Yi He Yun (Zen Master Nanquan Puyuan). 'What is this?' Recently, the king's orders have been stricter, and it is not allowed to interfere with the market (referring to secular rules). Chushi Qi said: 'Holding hands is too vulgar, putting palms together is too monastic, neither monastic nor vulgar, who dares to name it?' (Meaning, neither falling into secularity nor adhering to monastic rules, who dares to name this state?) Examining the future, it is also inviting trouble. And say, falling on this monk, falling on Nanquan (Zen Master Nanquan Puyuan) (what should be done)? A monk was washing a bowl, and the master took the bowl away, and the monk stood empty-handed. The master said: 'The bowl is in my hand, what are you mumbling about?' The monk had no answer (When a monk was washing a bowl, Zen Master Nanquan took his bowl away, and the monk stood there empty-handed. Zen Master Nanquan said, 'The bowl is in my hand, what are you mumbling about?' The monk was speechless). The master entered the vegetable garden and saw a monk, so the master threw a tile at him, and the monk looked back. The master raised his foot, and the monk was speechless. The master then returned to his room, and the monk followed him in and asked: 'Venerable, you threw a tile at me just now, isn't it to alert me?' The master said: 'What about raising your foot?' The monk had no answer (Zen Master Nanquan saw a monk in the vegetable garden and threw a tile at him, and the monk looked back. Zen Master Nanquan raised one foot, and the monk had nothing to say. Zen Master Nanquan returned to his room, and the monk followed him in and asked, 'Venerable, you threw a tile at me just now, isn't it to alert me?' Zen Master Nanquan said, 'What about raising your foot?' That monk was speechless). (Later a monk asked Zen Master Shishuang Zhu: 'Nanquan raising his foot, what does it mean?' Shishuang raised his hand and said: 'Is it still like this?') Going to the hall, Teacher Wang is selling himself, is there anyone who wants to buy him? A monk came out and said: 'I will buy him.' The master said: 'Not expensive, not cheap, how will you buy him?' The monk had no answer (Zen Master Nanquan went to the hall to preach and said, 'Teacher Wang is selling himself, is there anyone who wants to buy him?' A monk came out and said, 'I will buy him.' Zen Master Nanquan said, 'Not raising the price, nor lowering the price, how do you plan to buy it?' The monk was speechless). (Zen Master Zhaozhou Shen said instead: 'Next year, I will sew a cloth shirt for the venerable.' Zen Master Wolong Qiu said instead: 'Belongs to me.' Zen Master Heshan Yin said instead: 'What is the reason?' Zen Master Xuedou Xian said: 'Although everyone is competing to buy, they don't understand the mystery. And say, is Nanquan willing? I also plan to offer a price, making Nanquan unable to advance or retreat.' After a long pause, he said: 'Other places cannot accommodate the venerable.' Zen Master Xiaoyan Bao said: 'This talk of selling oneself has been mentioned by eminent monks of all generations, and there are many who offer prices, but in the end, they cannot do anything about him. Today, I will also offer a brand new price, so that Nanquan, this body, neither belongs to himself, nor belongs to others, neither can be a guest, nor can be a master. When he says not raising the price, nor lowering the price, how do you plan to buy it? Just say to him: Please, venerable, go back to your room for tea first.') The master said: Three (Zen Master Nanquan said: Three)
世諸佛不知有。貓奴白牯卻知有(大溈智云。三世諸佛既不知有。貍奴白牯又何曾夢見灼然須知向上有知有底人始得。且作么生是知有底人。吃官酒臥官街。當處死當處埋。沙場無限英雄漢。堆山積岳露屍骸 徑山杲頌云。三世諸佛不知有。老老大大外邊走。眼皮蓋盡五須彌。大洋海里翻筋斗。貍奴白牯卻知有。瀑布不溜青山走。卻笑無端王老師。錯認簸箕作熨斗)○師與歸宗麻谷同去。參禮南陽國師。師于路上。畫一圓相曰。道得即去。歸宗便於圓相中坐。麻谷作女人拜。師曰。恁么則不去也。歸宗曰。是甚麼心行。師乃相喚便回。更不去禮國師(報慈遂云。只如南泉恁么道。是肯語。是不肯語 云居錫云。比來去禮國師。南泉為甚麼卻相喚回。且道。古人意作么生 泐潭英云。學般若菩薩。須到這個田地始得。如金盤裡盛珠。不撥而自轉然雖如是隻如南泉道與么則不去也。利害在甚麼處。還有人道得么。試出來道看。如無。山僧與你下個註腳。良久云。不入洪波里。爭顯弄潮人 中峰本云。南泉畫地為牢。歸宗墮坑落塹。麻谷恭而無禮。點檢將來。一人眼空四海。一人舌拄梵天。一人入地獄如箭)○師在山上作務。僧問。南泉路向甚麼處去。師拈起鐮子曰。我這茆鐮子。三十錢買得。曰不問茆鐮子。南泉路向甚麼
處去。師曰。我使得正快○有一座主辭師。師問。甚麼處去。對曰。山下去。師曰。第一不得謗王老師。對曰。爭敢謗和尚。師乃噴嚏曰。多少。座主便出去(云居膺云。非師本意 曹山寂云。賴也 石霜諸云。不為人斟酌 長慶棱云。晴領話 云居錫云。座主當時出去。是會不會)○師一日掩方丈門。將灰圍卻門外曰。若有人道得即開。或有祇對。多未愜師意。趙州曰。蒼天。師便開門○師玩月次。僧問。幾時得似這個去。師曰。王老師二十年前。亦恁么來。曰即今作么生。師便歸方丈○陸亙大夫問。弟子從六合來。彼中還更有身否。師曰。分明記取舉似作家。曰和尚不可思議。到處世界成就。師曰。適來總是大夫分上事○陸大夫。異日謂師曰。弟子亦薄會佛法。師便問。大夫十二時中。作么生。曰寸絲不掛。師曰。猶是階下漢。師又曰。不見道。有道君王。不納有智之臣○上堂次陸大夫曰。請和尚。為眾說法。師曰。教老僧。作么生說。曰和尚豈無方便。師曰。道他欠少甚麼。曰為甚麼有六道四生。師曰。老僧不教他○陸大夫與師。見人雙陸。指骰子曰。恁么不恁么。正恁么信彩去時如何。師拈起骰子曰。臭骨頭十八○陸又問。弟子家中。有一片石。或時坐或時臥。如今擬鐫作佛。還得否。師曰得。曰莫不得否。
【現代漢語翻譯】 現代漢語譯本 離開。 師父說：『我用得正好！』 有一位座主（寺院住持）向師父告辭，師父問：『去哪裡？』 回答說：『下山去。』 師父說：『第一，不得誹謗王老師（指自己）。』 回答說：『怎敢誹謗和尚（指師父您）？』 師父於是打了個噴嚏說：『多少？』 座主便出去了。（云居膺（唐末五代僧人）說：『非師父本意。』 曹山寂（唐代禪僧）說：『僥倖啊！』 石霜諸（唐代僧人）說：『不為人斟酌。』 長慶棱（唐末五代僧人）說：『晴天霹靂。』 云居錫（生卒年不詳）說：『座主當時出去，是會還是不會？』） 師父有一天掩上方丈（寺院住持的房間）的門，用灰圍住門外，說：『若有人說得對，就開門。』 有人回答，大多不合師父的心意。 趙州（趙州從諗，唐代禪宗大師）說：『蒼天！』 師父便開門。 師父賞玩月亮時，有僧人問：『什麼時候才能像這樣？』 師父說：『王老師（指自己）二十年前，也是這樣來的。』 僧人說：『現在怎麼樣？』 師父便回方丈了。 陸亙（唐代官員）大夫問：『弟子從六合（指天下）來，那裡還有身體嗎？』 師父說：『分明記住，告訴行家。』 陸亙說：『和尚不可思議，到處世界成就。』 師父說：『剛才說的都是大夫您的事。』 陸大夫（陸亙）有一天對師父說：『弟子也略懂佛法。』 師父便問：『大夫十二時中（一天之中），做什麼？』 陸亙說：『寸絲不掛（一塵不染）。』 師父說：『還是門外漢。』 師父又說：『沒聽說過嗎？有道的君王，不接納有智之臣。』 上堂（說法）時，陸大夫（陸亙）說：『請和尚（指師父）為大眾說法。』 師父說：『教老僧（指自己）怎麼說？』 陸亙說：『和尚豈無方便（指善巧的方法）？』 師父說：『說他欠缺什麼？』 陸亙說：『為什麼有六道四生（佛教輪迴的六個道和四種生）？』 師父說：『老僧不教他。』 陸大夫（陸亙）與師父，看見有人玩雙陸（古代一種棋類遊戲），指著骰子說：『這樣不這樣？ 正這樣，相信綵頭去時如何？』 師父拿起骰子說：『臭骨頭十八。』 陸亙又問：『弟子家中，有一片石頭，有時坐有時臥，現在想把它雕刻成佛，可以嗎？』 師父說：『可以。』 陸亙說：『莫非不可以？』
【English Translation】 English version left. The master said, 'I'm using it just right!' A chief monk (abbot of a temple) bid farewell to the master. The master asked, 'Where are you going?' He replied, 'Going down the mountain.' The master said, 'First, you must not slander Teacher Wang (referring to himself).' He replied, 'How dare I slander the monk (referring to you, master)?' The master then sneezed and said, 'How much?' The chief monk then left. (Yunju Ying (monk of the late Tang and Five Dynasties period) said, 'Not the master's original intention.' Caoshan Ji (Tang Dynasty Zen monk) said, 'Lucky!' Shishuang Zhu (Tang Dynasty monk) said, 'Not considering for others.' Changqing Leng (monk of the late Tang and Five Dynasties period) said, 'A bolt from the blue.' Yunju Xi (dates of birth and death unknown) said, 'The chief monk leaving at that time, did he understand or not?') One day, the master closed the door of his abbot's room (the room of the temple's abbot), surrounded the outside of the door with ash, and said, 'If someone can say it correctly, I will open the door.' Many answers were given, but most did not satisfy the master. Zhao Zhou (Zhao Zhou Congshen, Tang Dynasty Zen master) said, 'Azure Heaven!' The master then opened the door. When the master was admiring the moon, a monk asked, 'When can I be like this?' The master said, 'Teacher Wang (referring to himself) twenty years ago, also came like this.' The monk said, 'What is it like now?' The master then returned to his abbot's room. The official Lu Geng (Tang Dynasty official) asked, 'This disciple comes from all over the world (referring to the world), are there still bodies there?' The master said, 'Clearly remember, tell the expert.' Lu Geng said, 'The monk is inconceivable, the world is accomplished everywhere.' The master said, 'What you just said is all about you, official.' One day, the official Lu (Lu Geng) said to the master, 'This disciple also has a slight understanding of Buddhism.' The master then asked, 'What do you do during the twelve periods of the day (throughout the day), official?' Lu Geng said, 'Not a thread hangs (completely unblemished).' The master said, 'Still an outsider.' The master also said, 'Haven't you heard? An enlightened ruler does not accept wise ministers.' During the Dharma talk, the official Lu (Lu Geng) said, 'Please, monk (referring to the master), give a Dharma talk for the assembly.' The master said, 'How should this old monk (referring to himself) speak?' Lu Geng said, 'How can the monk not have expedient means (referring to skillful methods)?' The master said, 'What is he lacking?' Lu Geng said, 'Why are there the six realms and four births (the six realms and four types of birth in Buddhist reincarnation)?' The master said, 'This old monk does not teach him.' The official Lu (Lu Geng) and the master saw someone playing Shuanglu (an ancient board game), pointing at the dice and saying, 'Like this or not like this? Just like this, what happens when you bet on the color?' The master picked up the dice and said, 'Stinky bones eighteen.' Lu Geng also asked, 'In this disciple's home, there is a piece of stone, sometimes I sit on it, sometimes I lie on it, now I plan to carve it into a Buddha, is that okay?' The master said, 'Okay.' Lu Geng said, 'Could it be not okay?'
師曰。不得(云巖晟云。坐即佛。不坐即非佛 洞山價云。不坐即佛。坐即非佛 保福展云。南泉看樓打樓。云巖洞山。一起一倒 五祖戒云。南泉只解移風。不解易俗。云巖洞山。夢中說夢 天童覺云。轉功就位。轉位就功。還他洞上父子。且道。南泉意作么生。直是針錐不入 五祖演云。夫為善知識者。須明抉擇。為什麼他人道得也道得。他人道不得也道不得。還知南泉落處么。白雲與你注破。得又是誰道來。不得又是誰道來 高峰妙云。南泉恁么祇對。正所謂聖人無常心。以百姓心為心也 天奇瑞雲。陸亙大夫。向這石頭上坐臥不安。仔細檢點將來。皆是自不守分。不是南泉爭得風光遍界。恁么便恁么。不恁么便不恁么。若不具眼。總是泥里洗土塊。云巖證據。洞山互動。方見得打鼓弄琵琶。相逢兩會家 笑巖寶云。許多尊宿空說道理。不能直下截斷大夫惑。我當時是南泉。只向大夫道。未鐫作佛時。喚伊作個甚麼)○趙州問。道非物外。物外非道。如何是物外道。師便打。趙州捉住棒曰。已后莫錯打人去。師曰。龍蛇易辨。衲子難謾(雪竇顯云。趙州如龍無角。似蛇有足。當時不管盡法無民。直須吃棒了趁出)○師喚院主。院主應諾。師曰。佛九十日。在忉利天。為母說法。時優填王。思佛。請目連。運神通
【現代漢語翻譯】 現代漢語譯本： 南泉普愿禪師說：『不得。』（云巖晟說：『坐著就是佛，不坐就不是佛。』洞山良價說：『不坐就是佛，坐著就不是佛。』保福從展說：『南泉禪師看樓打樓。云巖和洞山，一起一倒。』五祖法演說：『南泉禪師只懂得移風，不懂得易俗。云巖和洞山，夢中說夢。』天童正覺說：『轉功就位，轉位就功。還他洞山父子。』且說，南泉禪師的用意是什麼？真是針錐都插不進去。五祖法演說：『作為善知識的人，必須明抉擇。為什麼他人說得也說得，他人說不得也說不得。還知道南泉禪師的落腳處嗎？白雲禪師為你點破。』高峰原妙說：『南泉禪師這樣回答，正所謂聖人沒有常心，以百姓心為心啊。』天奇本瑞說：『陸亙大夫，在這石頭上坐臥不安，仔細檢查起來，都是自己不守本分。不是南泉禪師爭得風光遍界。這樣就是這樣，不這樣就是不這樣。如果不具眼力，總是泥里洗土塊。云巖禪師作證，洞山禪師互動，方才看得出打鼓弄琵琶，相逢兩會家。』笑巖寶說：『許多尊宿空說道理，不能直截了當地截斷大夫的迷惑。我當時是南泉禪師，只向大夫說，未雕刻成佛時，叫它作什麼？』） 趙州從諗禪師問：『道不在事物之外，事物之外不在道，如何是事物之外的道？』南泉禪師便打他。趙州禪師抓住禪杖說：『以後莫要錯打人去。』南泉禪師說：『龍蛇容易辨別，衲子難以欺瞞。』（雪竇重顯說：『趙州禪師如龍無角，似蛇有足。當時不管盡法無民，直接吃棒了趕出去。』） 南泉禪師呼喚院主，院主答應。南泉禪師說：『佛陀在忉利天（Trayastrimsa，欲界六天之一，帝釋天所居之處）九十日，為母親說法，當時優填王（Udayana，古印度憍賞彌國國王），思念佛陀，請目連（Maudgalyayana，釋迦牟尼佛的十大弟子之一，以神通著稱）運用神通。』
【English Translation】 English version: The Master said, 'Not permissible.' (Yunyan Sheng said, 'Sitting is Buddha, not sitting is not Buddha.' Dongshan Liangjie said, 'Not sitting is Buddha, sitting is not Buddha.' Baofu Congzhan said, 'Nanquan watches the building and strikes the building. Yunyan and Dongshan, together they rise and fall.' Wuzu Fayan said, 'Nanquan only knows how to shift customs, not how to change them. Yunyan and Dongshan, dreaming within a dream.' Tiantong Zhengjue said, 'Turning merit to position, turning position to merit. Returning it to the Dongshan father and son.' Now, what was Nanquan's intention? Truly, not even a needle can penetrate it. Wuzu Fayan said, 'Those who are good teachers must have clear discernment. Why is it that others can say it and others cannot say it? Do you know where Nanquan lands? Baiyun will break it open for you.' Gaofeng Yuanmiao said, 'Nanquan's response is precisely what is meant by 'Sages have no constant mind; they take the minds of the people as their own.' Tianqi Benrui said, 'Minister Lu Geng was restless sitting and lying on this stone. Upon careful examination, it is all because he did not keep to his own place. It is not that Nanquan contended for the scenery to fill the world. If it is like this, then it is like this; if it is not like this, then it is not like this. If you do not have eyes, it is all like washing dirt clods in mud.' Yunyan testified, Dongshan interacted, and then one can see the drumming and playing of the pipa, meeting in two gatherings.' Xiaoyan Bao said, 'Many venerable monks speak empty doctrines, unable to directly cut off the minister's confusion. If I were Nanquan at that time, I would only say to the minister, 'Before it was carved into a Buddha, what would you call it?'') Zhao Zhou Congshen asked, 'The Dao is not outside of things, and outside of things is not the Dao. What is the Dao outside of things?' Nanquan then struck him. Zhao Zhou grabbed the staff and said, 'In the future, don't strike people wrongly.' Nanquan said, 'Dragons and snakes are easy to distinguish, but monks are hard to deceive.' (Xuedou Chongxian said, 'Zhao Zhou is like a dragon without horns, like a snake with feet. At that time, regardless of exhausting the law and having no people, he should have been beaten and chased out.') Nanquan called the monastery director, and the director responded. Nanquan said, 'The Buddha, for ninety days, was in Trayastrimsa Heaven (Trayastrimsa, one of the six heavens of the desire realm, where Indra resides), preaching the Dharma for his mother. At that time, King Udayana (Udayana, king of Kausambi in ancient India), longing for the Buddha, asked Maudgalyayana (Maudgalyayana, one of the ten great disciples of Shakyamuni Buddha, known for his supernatural powers) to use his supernatural powers.'
三轉。攝匠人往彼雕佛像。祇雕得三十一相。為甚麼梵音相雕不得。院主問。如何是梵音相。師曰。賺殺人○師問維那。今日普請作甚麼。對曰。拽磨。師曰。磨從你拽。不得動著磨中心樹子。維那無語(保福展代云。比來拽磨。如今卻不成 法眼益代云。恁么即不拽也)○一日有大德。問師曰。即心是佛又不得。非心非佛又不得。師意如何。師曰。大德且信即心是佛便了。更說甚麼得與不得。祇如大德吃飯了。從東廊上西廊下。不可總問人得與不得也○師住庵時。有一僧到庵。師向伊道。我上山去作務。待齋時。作飯自吃了。送一分上來。少時其僧自作飯吃了。卻一時打破家事。就床臥。師待不見來。便歸庵見僧臥。師亦就伊邊臥。僧便起去。師住后曰。我往前住庵時。有個靈利道者。直至如今不見(五祖戒云。也是貧兒思舊債 翠巖芝云。兩個漢。前不至村。后不至店 徑山杲頌云。南泉打破閑傢俱。浩浩諸方作話看。今日為君重舉過。明明歷歷不瞞頇 高峰妙云。南泉雖則步步踏實。未免隨人起倒。這僧縱解飽食高眠。決定不知飯是米做。高峰恁么告報。設有一字妄虛。永墮㧞舌地獄)○師拈起毬子問僧。那個何似這個。對曰。不似。師曰。甚麼處見那個便道不似。僧曰。若問某甲見處。和尚放下手中物。師曰
【現代漢語翻譯】 現代漢語譯本 三轉。有攝匠人前往雕刻佛像。但只雕刻出三十二相中的三十一個相，為什麼梵音相雕刻不出來呢？院主問道：『什麼是梵音相？』 師父說：『這會騙死人的。』 師父問維那（寺院中負責僧眾事務的僧人）：『今天普請（指全體僧眾一起勞作）做什麼？』維那回答說：『拽磨（拉磨）。』 師父說：『磨由你來拽，但不要動到磨的中心樹子（磨的軸心）。』維那無話可說。（保福展代維那回答說：『向來都是拽磨，現在卻不行了。』 法眼益代維那回答說：『這樣說來，就是不拽了。』） 有一天，一位大德（對有德之人的尊稱）問師父說：『即心是佛（當下這一念心就是佛）又不對，非心非佛（不是心也不是佛）也不對，師父您意下如何？』 師父說：『大德且相信即心是佛就可以了，還說什麼對與不對呢？就好比大德您吃完飯了，從東廊走到西廊，難道都要問人可以不可以嗎？』 師父住在庵時，有一位僧人來到庵里。師父對他說：『我要上山去做工，等到齋時（吃飯的時候），你自己做飯吃了，送一份上來。』過了一會兒，那位僧人自己做了飯吃了，卻把庵里的東西都打破了，然後就上床睡覺。師父等了很久不見他來，便回到庵里，看見僧人正在睡覺。師父也就在他旁邊躺下。僧人便起身離開了。師父後來說道：『我以前住在庵里的時候，有個很機靈的道者，直到現在也沒再見到。』（五祖戒說：『這也是貧兒思舊債（窮人回憶以前欠下的債）。』 翠巖芝說：『這兩個人，前不著村，后不著店。』 徑山杲頌道：『南泉（南泉普愿禪師，748-835）打破閑傢俱，浩浩諸方作話看。今日為君重舉過，明明歷歷不瞞頇。』 高峰妙說：『南泉雖然步步踏實，也免不了隨人起倒。這僧人縱然懂得飽食高眠，也一定不知道飯是米做的。高峰這樣告誡，如果有一字虛妄，永墮拔舌地獄。』） 師父拿起一個球問僧人：『那個和這個哪個更像？』僧人回答說：『不像。』 師父說：『在什麼地方見到那個，就說不像？』僧人說：『如果問我見到的地方，和尚您就放下手中的東西。』 師父說：
【English Translation】 English version Three Turns. A sculptor was commissioned to carve a Buddha statue. However, he could only carve thirty-one of the thirty-two marks (of a Buddha). Why couldn't the Brahma-voice mark be carved? The abbot asked, 'What is the Brahma-voice mark?' The Master said, 'That would deceive people to death.' The Master asked the director (of monastic affairs), 'What is the general labor (referring to all monks working together) for today?' The director replied, 'Pulling the millstone.' The Master said, 'The millstone is pulled by you, but do not touch the central tree (the axle) of the millstone.' The director was speechless. (Baofu Zhan substituted, saying, 'It has always been pulling the millstone, but now it won't work.' Fayan Yi substituted, saying, 'In that case, it won't be pulled.') One day, a virtuous one (a respectful term for a person of virtue) asked the Master, 'That the mind is Buddha (the present thought is Buddha) is not right, and that neither mind nor Buddha (neither mind nor Buddha) is not right either. What is your opinion, Master?' The Master said, 'Virtuous one, just believe that the mind is Buddha, and that's enough. What more is there to say about right or wrong? It's like after you have eaten, you walk from the east corridor to the west corridor. Do you have to ask people if it's okay?' When the Master lived in a hermitage, a monk came to the hermitage. The Master said to him, 'I am going up the mountain to work. When it's time for the meal, cook your own meal and send a portion up to me.' After a while, the monk cooked and ate his own meal, but broke all the things in the hermitage, and then went to bed. The Master waited for a long time and didn't see him come, so he returned to the hermitage and saw the monk sleeping. The Master also lay down beside him. The monk then got up and left. The Master later said, 'When I lived in the hermitage before, there was a clever Daoist, but I haven't seen him since.' (Wuzu Jie said, 'This is also a poor man thinking of old debts.' Cuiyan Zhi said, 'These two people are neither in a village nor in a shop.' Jingshan Gao praised, 'Nanquan (Nanquan Puyuan, 748-835) broke the idle furniture, and everyone is talking about it. Today, I will repeat it for you, clearly and distinctly without concealment.' Gaofeng Miao said, 'Although Nanquan's steps are solid, he cannot avoid being swayed by others. This monk, even if he knows how to eat his fill and sleep soundly, certainly does not know that rice is made from rice. Gaofeng warns like this, and if there is a single word of falsehood, he will fall into the hell of having his tongue pulled out.') The Master picked up a ball and asked the monk, 'Which one is more like this one?' The monk replied, 'Not like.' The Master said, 'Where did you see that one and say it's not like?' The monk said, 'If you ask me where I saw it, the Master should put down what's in his hand.' The Master said:
。許你具一隻眼○陸大夫。向師道。肇法師也甚奇怪解道天地與我同根。萬物與我一體。師指庭前牡丹花曰。大夫。時人見此一株花。如夢相似。大夫罔測(保寧勇代大夫拍手云。阿誰得到這般田地 黃龍心舉問僧云。南泉恁么道。如何得見與我一體。僧舉起坐具。黃龍云。舉則易。見還難。毗盧頂上天風寒。峨峨直下蒼龍窟。誰敢覷著 昭覺勤云。陸亙手攀金鎖。南泉八字打開。直得七珍八寶。羅列目前。乃豎起拂子云。天地一指。萬物一馬。通身是口。分疏不下 徑山杲云。若向理上看。非但南泉謾他陸亙大夫一點不得。亦未摸著他腳跟下一莖毛在。若向事上看。非但陸亙大夫。謾他南泉一點不得。亦未夢見他汗臭氣在。或有出來道大小徑山說理說事。只向他道。但向理事上會取 楚石琦云。大眾還會么。你若向天地同根萬物一體上會。落在肇法師圈䙡里。若向理事上會。又落在妙喜葛藤中。總無自由分。只如南泉指牡丹。向陸亙道。大夫。時人見此一株花。如夢相似。你畢竟如何會。天寧不惜眉毛。為你諸人下個註腳。平蕪盡處是青山。行人更在青山外 天奇瑞雲。大夫情上生情。句上猜句。所以到烈㷔紅爐。徒勞摸𢱢。欲要死人知見斷人命根。須是向石火電光中施機。方不辜負從上佛祖。若不恁么。儘是滅胡
【現代漢語翻譯】 現代漢語譯本 『許你具一隻眼』○陸大夫（人名）。向師道（人名）。肇法師（僧人，生卒年不詳）也甚奇怪，解道天地與我同根，萬物與我一體。師指庭前牡丹花曰：『大夫，時人見此一株花，如夢相似。』大夫罔測（保寧勇（僧人，生卒年不詳）代大夫拍手云：『阿誰得到這般田地？』 黃龍心（僧人，生卒年不詳）舉問僧云：『南泉（南泉普愿，748-835）恁么道，如何得見與我一體？』僧舉起坐具。黃龍云：『舉則易，見還難。毗盧（毗盧遮那佛的簡稱）頂上天風寒，峨峨直下蒼龍窟，誰敢覷著？』 昭覺勤（僧人，生卒年不詳）云：『陸亙（人名）手攀金鎖，南泉八字打開，直得七珍八寶，羅列目前。』乃豎起拂子云：『天地一指，萬物一馬，通身是口，分疏不下。』 徑山杲（僧人，生卒年不詳）云：『若向理上看，非但南泉謾他陸亙大夫一點不得，亦未摸著他腳跟下一莖毛在。若向事上看，非但陸亙大夫，謾他南泉一點不得，亦未夢見他汗臭氣在。或有出來道大小徑山說理說事，只向他道：但向理事上會取。』 楚石琦（僧人，生卒年不詳）云：『大眾還會么？你若向天地同根萬物一體上會，落在肇法師圈䙡里。若向理事上會，又落在妙喜（僧人，生卒年不詳）葛藤中。總無自由分。只如南泉指牡丹，向陸亙道：大夫，時人見此一株花，如夢相似。你畢竟如何會？天寧（寺廟名）不惜眉毛，為你諸人下個註腳：平蕪盡處是青山，行人更在青山外。』 天奇瑞（僧人，生卒年不詳）云：『大夫情上生情，句上猜句，所以到烈㷔紅爐，徒勞摸𢱢。欲要死人知見斷人命根，須是向石火電光中施機，方不辜負從上佛祖。若不恁么，儘是滅胡。』
【English Translation】 English version 『I grant you have one eye.』 ○ Lu Daifu (a person's name). Xiang Shidao (a person's name). Dharma Master Zhao (a monk, dates unknown) also strangely explained that heaven and earth share the same root as me, and all things are one with me. The master pointed to the peony flower in front of the courtyard and said, 『Daifu, people see this flower as if in a dream.』 Daifu was at a loss (Baoning Yong (a monk, dates unknown) clapped his hands on behalf of Daifu and said, 『Who has reached such a state?』) Huanglong Xin (a monk, dates unknown) asked a monk, 『Nanquan (Nanquan Puyuan, 748-835) said so, how can one see that they are one with me?』 The monk raised his seat. Huanglong said, 『It is easy to raise, but difficult to see. The heavenly wind on the head of Vairocana (short for Vairocana Buddha) is cold, towering straight down to the dragon's cave, who dares to look at it?』 Zhaojue Qin (a monk, dates unknown) said, 『Lu Geng (a person's name) holds the golden lock, Nanquan opens it with eight characters, obtaining seven treasures and eight jewels, arranged before his eyes.』 Then he raised the whisk and said, 『Heaven and earth are one finger, all things are one horse, the whole body is a mouth, and cannot be distinguished.』 Jingshan Gao (a monk, dates unknown) said, 『If you look at it from the perspective of principle, not only can Nanquan not deceive Lu Geng Daifu at all, but he has not even touched a hair on his heel. If you look at it from the perspective of practice, not only can Lu Geng Daifu not deceive Nanquan at all, but he has not even dreamed of his sweaty smell. If someone comes out and says that Great and Small Jingshan are talking about principle and practice, just tell him: Just understand it from the perspective of principle and practice.』 Chushi Qi (a monk, dates unknown) said, 『Do you all understand? If you understand it from the perspective of heaven and earth sharing the same root and all things being one, you will fall into Dharma Master Zhao's circle. If you understand it from the perspective of principle and practice, you will fall into Miaoxi's (a monk, dates unknown) entanglement. There is no freedom at all. Just like Nanquan pointing to the peony and saying to Lu Geng: Daifu, people see this flower as if in a dream. How do you understand it after all? Tianning (name of a temple) does not hesitate to sacrifice his eyebrows and gives you a footnote: At the end of the wilderness is a green mountain, and the traveler is still outside the green mountain.』 Tianqi Rui (a monk, dates unknown) said, 『Daifu generates feelings on feelings, guessing sentences on sentences, so it is futile to grope in the fierce red furnace. If you want to kill people's knowledge and cut off their life roots, you must seize the opportunity in the spark of flint and lightning, so as not to fail the Buddhas from above. If not, it is all destroying the barbarians.』
種族。固南泉舉金剛王寶劍。當頭直截。免得盡大地人。只在這鬼窟里為奇。不知喪本逐末。手指香爐云。會么。時人見此香爐。如夢相似 笑巖寶云。南泉老漢。被大夫將個墼子一磕。直得無窮寶藏。罄囊倒出)○陸大夫。辭歸宣城治所。師問。大夫去彼將何治民。曰以智慧治民。師曰。恁么則彼處生靈。盡遭塗炭去也○師入宣州。陸大夫出迎接。指城門曰。人人盡喚作甕門。未審和尚喚作甚麼門。師曰。老僧若道。恐辱大夫風化。曰忽然賊來時作么生。師曰王老師罪過○大夫又問。大悲菩薩。用許多手眼。作甚麼。師曰。祇如國家。又用大夫作甚麼○師洗衣次。僧問。和尚猶有這個在。師拈起衣曰。爭奈這個何(報慈遂云。且道。是一個。是兩個)○師問僧良欽。空劫中。還有佛否。對曰有。師曰。是阿誰。對曰。良欽。師曰。居何國土。良欽無語○師問僧。不思善。不思惡。思總不生時。還我本來面目來。曰無容止可露(洞山價云還曾將示人么)○師問座主。你與我講經得么。曰某甲與和尚講經。和尚須與某甲說禪始得。師曰。不可將金彈子。博銀彈子去。曰某甲不會。師曰。汝道空中一片云。為復釘釘住。為復藤纜著○僧辭。問曰。學人到諸方。有人問。和尚近日作么生。未審如何祇對。師曰。但向道。近日
【現代漢語翻譯】 現代漢語譯本 種族。於是南泉拿起金剛王寶劍（比喻斬斷煩惱的智慧），當頭就砍，免得所有人都只在這鬼窟（比喻虛妄的世界）里感到驚奇，不知道捨本逐末。他指著香爐說：『會么？』當時的人看到這個香爐，就像做夢一樣。 笑巖寶云說：『南泉老漢，被大夫用磚頭一磕（比喻頓悟），直接把無窮的寶藏，全部倒了出來。』 陸大夫辭別，要回宣城治理地方。南泉問：『大夫去那裡將如何治理百姓？』陸大夫說：『用智慧治理百姓。』南泉說：『這樣的話，那裡的生靈，都要遭殃了。』 南泉進入宣州，陸大夫出來迎接。指著城門說：『人人都叫它甕門，不知道和尚叫它什麼門？』南泉說：『老僧如果說了，恐怕玷污了大夫的風化。』陸大夫說：『如果賊來了怎麼辦？』南泉說：『王老師（指南泉自己）有罪過。』 大夫又問：『大悲菩薩（觀音菩薩），用這麼多手眼（比喻神通），做什麼？』南泉說：『就像國家，又用大夫做什麼？』 南泉在洗衣服，僧人問：『和尚還有這個在？』南泉拿起衣服說：『拿這個怎麼辦？』（報慈於是說：『且說，是一個，還是兩個？』） 南泉問僧人良欽：『空劫（時間無限久遠）中，還有佛嗎？』良欽回答：『有。』南泉說：『是誰？』良欽回答：『良欽。』南泉說：『住在哪個國土？』良欽無語。 南泉問僧人：『不想善，不想惡，什麼念頭都不生的時候，還我本來的面目來。』僧人說：『沒有容貌可以顯露。』（洞山價說：『還曾拿給別人看過嗎？』） 南泉問座主（精通經論的僧人）：『你能給我講經嗎？』座主說：『我給和尚講經，和尚必須給我說禪才行。』南泉說：『不能用金彈子，換銀彈子去。』座主說：『我不會。』南泉說：『你說空中一片云，是用釘子釘住，還是用藤纜拴著？』 僧人辭別，問道：『學人到各處去，有人問，和尚近日怎麼樣，不知道該如何回答？』南泉說：『只說，近日
【English Translation】 English version Race. Then Nanquan raised the Vajra King Sword (a metaphor for the wisdom to cut off afflictions) and cut straight down, so that all the people in the world would not be amazed in this ghost cave (a metaphor for the illusory world), not knowing to abandon the root and pursue the branches. He pointed to the incense burner and said, 'Do you understand?' At that time, people saw this incense burner as if they were dreaming. Xiaoyan Baoyun said, 'Old man Nanquan, was knocked by the doctor with a brick (a metaphor for sudden enlightenment), and directly poured out all the infinite treasures.' Doctor Lu bid farewell and was about to return to Xuancheng to govern the area. Nanquan asked, 'How will the doctor govern the people when he goes there?' Doctor Lu said, 'Govern the people with wisdom.' Nanquan said, 'In that case, the living beings there will suffer.' Nanquan entered Xuanzhou, and Doctor Lu came out to greet him. Pointing to the city gate, he said, 'Everyone calls it Wengmen, I wonder what the monk calls it?' Nanquan said, 'If the old monk says it, I am afraid it will tarnish the doctor's customs.' Doctor Lu said, 'What if thieves come?' Nanquan said, 'Teacher Wang (referring to Nanquan himself) is guilty.' The doctor also asked, 'What does the Great Compassion Bodhisattva (Guanyin Bodhisattva) do with so many hands and eyes (a metaphor for supernatural powers)?' Nanquan said, 'Just like the country, what does it use the doctor for?' Nanquan was washing clothes, and a monk asked, 'Does the monk still have this?' Nanquan picked up the clothes and said, 'What to do with this?' (Bao Ci then said, 'Let's say, is it one or two?') Nanquan asked the monk Liangqin, 'In the empty kalpa (infinitely long time), is there still a Buddha?' Liangqin replied, 'Yes.' Nanquan said, 'Who is it?' Liangqin replied, 'Liangqin.' Nanquan said, 'Where does he live?' Liangqin was speechless. Nanquan asked the monk, 'When you don't think of good, don't think of evil, and no thoughts arise, return my original face.' The monk said, 'There is no appearance to reveal.' (Dongshan Jia said, 'Have you ever shown it to others?') Nanquan asked the lecturer (a monk who is proficient in scriptures), 'Can you lecture on scriptures for me?' The lecturer said, 'If I lecture on scriptures for the monk, the monk must talk about Zen for me.' Nanquan said, 'You can't exchange a gold bullet for a silver bullet.' The lecturer said, 'I don't know how.' Nanquan said, 'You say a cloud in the sky, is it nailed with nails, or tied with rattan cables?' The monk bid farewell and asked, 'When I go to various places, if someone asks, how is the monk recently, I don't know how to answer?' Nanquan said, 'Just say, recently'
解相撲。曰作么生。師曰。一拍雙泯○師將順世。第一座問。和尚百年後。向甚麼處去。師曰。山下作一頭水牯牛去。首座曰。某甲隨和尚去。還得也無。師曰。汝若隨我。即須銜取一莖草來。
鹽官齊安國師
杭州鹽官海昌院齊安國師。海門郡人也。姓李氏。大寂一見。深器之。乃令入室。密示正法○僧問。如何是本身盧舍那。師曰。與老僧過凈瓶來。僧將凈瓶至。師曰。卻安舊處著。僧送至本處。復來詰問。師曰。古佛過去久矣 (雲門偃云。無朕跡 雪竇顯云。直得一手指天。一手指地。爭得無。還會么。云在嶺頭閑不徹 溈山喆云。山僧不然。忽有人問。但云。大眾歸堂去。若人向大溈門下薦得。古釋迦不先。新彌勒不后。且道轉身一句作么生道良久云。明年更有新條在。惱亂春風卒未休 東禪觀云。盲者難以與乎文彩。聵者難以與乎音聲。這僧既不薦來機。國師只成虛設。雲門道無朕跡。扶國師不起。雪竇云。一手指天。一手指地。爭得無。也扶國師不起。以拂子畫一畫云。前來葛藤一時畫斷。且道。畢竟如何是本身盧舍那。擲拂子下座 天奇瑞雲。雷霆之聲。聾者難聞。赫日之光。盲者難見。且道。運水搬柴。挑囊負缽。憑個什麼人恩力。良久云。古佛古佛)○有講僧來參。師問。座主蘊何
【現代漢語翻譯】 現代漢語譯本： 解相撲。僧人問道：『如何是解相撲？』 齊安國師說：『一拍雙泯。』 齊安國師將要圓寂時，第一座（寺院中職位最高的僧人）問：『和尚百年之後，將往何處去？』 齊安國師說：『到山下作一頭水牯牛去。』 首座說：『弟子跟隨和尚去，可以嗎？』 齊安國師說：『你若跟隨我，就須銜取一莖草來。』
鹽官齊安國師
杭州鹽官海昌院的齊安國師，是海門郡人，姓李。大寂（馬祖道一）一見到他，就非常器重他，於是讓他進入內室，秘密傳授正法。 有僧人問道：『如何是本身盧舍那（報身佛）？』 齊安國師說：『與老僧拿凈瓶來。』 僧人將凈瓶拿來。 齊安國師說：『放回原處去。』 僧人送回原處，又來追問。 齊安國師說：『古佛（過去的佛）過去很久了。』（雲門偃（雲門文偃）說：『無朕跡。』 雪竇顯（雪竇重顯）說：『直得一手指天，一手指地，爭得無。 會么？云在嶺頭閑不徹。』 溈山喆（溈山靈佑）說：『山僧不然。 忽有人問，但云：大眾歸堂去。 若人向大溈門下薦得，古釋迦（釋迦牟尼佛）不先，新彌勒（彌勒佛）不后。 且道轉身一句作么生道？』 良久云：『明年更有新條在，惱亂春風卒未休。』 東禪觀（東禪德觀）說：『盲者難以與乎文彩，聵者難以與乎音聲。 這僧既不薦來機，國師只成虛設。 雲門道無朕跡，扶國師不起。 雪竇云：一手指天，一手指地，爭得無。 也扶國師不起。』 以拂子畫一畫云：『前來葛藤一時畫斷。 且道，畢竟如何是本身盧舍那？』 擲拂子下座。 天奇瑞（天奇本瑞）說：『雷霆之聲，聾者難聞。 赫日之光，盲者難見。 且道，運水搬柴，挑囊負缽，憑個什麼人恩力？』 良久云：『古佛古佛。』） 有講經僧人來參拜。 齊安國師問：『座主蘊藏何
【English Translation】 English version: Solving Sumo. A monk asked: 'What is solving Sumo?' The master said: 'One clap, both disappear.' When Zen Master Qi』an was about to pass away, the first seat (the highest-ranking monk in the monastery) asked: 'Where will the master go after a hundred years?' Zen Master Qi』an said: 'I will go to the foot of the mountain to become a water buffalo.' The first seat said: 'Can I follow the master?' Zen Master Qi』an said: 'If you follow me, you must hold a blade of grass in your mouth.'
Zen Master Qi』an of Yanguan
Zen Master Qi』an of Haichang Monastery in Yanguan, Hangzhou, was from Haimen Prefecture, with the surname Li. Daji (Mazu Daoyi) greatly valued him upon their first meeting, so he allowed him to enter his room and secretly imparted the true Dharma. A monk asked: 'What is the Dharmakaya (Lushan Buddha)?' Zen Master Qi』an said: 'Bring the old monk a clean bottle.' The monk brought the clean bottle. Zen Master Qi』an said: 'Put it back where it was.' The monk returned it to its original place and then came back to inquire further. Zen Master Qi』an said: 'The ancient Buddha (past Buddhas) has passed away long ago.' (Yunmen Yan (Yunmen Wenyan) said: 'No traces.' Xuedou Xian (Xuedou Chongxian) said: 'Directly pointing one finger to the sky and one finger to the earth, how can there be nothing? Do you understand? The clouds are endlessly idle on the mountain peaks.' Weishan Zhe (Weishan Lingyou) said: 'This mountain monk is not like that. If someone asks, just say: The assembly returns to the hall. If someone can recommend it under the gate of Dawei, the ancient Shakyamuni (Shakyamuni Buddha) is not first, and the new Maitreya (Maitreya Buddha) is not last. How should one say the turning phrase?' After a long pause, he said: 'Next year there will be new branches, disturbing the spring breeze without end.' Dongchan Guan (Dongchan Deguan) said: 'It is difficult to give patterns to the blind, and it is difficult to give sounds to the deaf. Since this monk does not recommend the coming opportunity, the national teacher only becomes a vain setting. Yunmen said there are no traces, and he cannot support the national teacher. Xuedou said: One finger points to the sky, and one finger points to the earth, how can there be nothing? He also cannot support the national teacher.' He drew a line with a whisk and said: 'The previous vines are cut off at once. But tell me, after all, what is the Dharmakaya?' He threw the whisk down from the seat. Tianqi Rui (Tianqi Benrui) said: 'The sound of thunder is difficult for the deaf to hear. The light of the scorching sun is difficult for the blind to see. But tell me, what person's grace and power do you rely on to carry water, move firewood, carry bags, and carry bowls?' After a long pause, he said: 'Ancient Buddha, ancient Buddha.') A lecturing monk came to pay respects. Zen Master Qi』an asked: 'What does the lecturer contain?'
事業。對曰。講華嚴經。師曰。有幾種法界。曰廣說則重重無盡。略說有四種。師豎起拂子曰。這個是第幾種法界。座主沉吟。師曰。思而知慮而解。是鬼家活計。日下孤燈。果然失照(保福展聞云。若禮拜即吃和尚棒 禾山殷代云。某甲不煩。和尚莫怪 法眼益代拊掌三下 蔣山勤云。鹽官以強陵弱則且置。如何道得一句語。免他道鬼家活計。良久云。劍閣路雖險。夜行人更多 大溈泰云。大眾。這僧將成九仞之山。不進一簣之土。當時山僧若作座主。待豎起拂子云。這個是第幾種法界中收。只向他道。向下文長。付在來日 徑山杲云。兩段不同。收歸上科)○僧問大梅。如何是西來意。大梅曰。西來無意。師聞乃曰。一個棺材。兩個死漢○師一日喚侍者曰。將犀牛扇子來。侍者曰。破也。師曰扇子既破。還我犀牛兒來。侍者無對(石霜諸代云。若還和尚即無也。雪竇云。犀牛兒猶在 投子同代云。不辭將出。恐頭角不全。雪竇云。我要不全底頭角 保福展代云。和尚年尊。別請人好。雪竇云。可惜勞而無功 資福遠代作一圓相。于中書牛字。雪竇云。適來為甚不將出 雪竇又云。若要清風再復頭角重生。請諸禪客下一轉語。乃問。扇子既破。還我犀牛兒來。時有僧云。大眾參堂去。師喝云。拋鉤釣鯤鯨。釣得個蝦
【現代漢語翻譯】 現代漢語譯本： 事業。有僧人問道：『您在做什麼？』趙州禪師回答說：『講解《華嚴經》。』禪師問：『有幾種法界？』僧人回答說：『廣說則重重無盡，略說有四種。』禪師豎起拂子說：『這個是第幾種法界？』座主沉吟不語。禪師說：『思索而知，考慮而解，是鬼家的活計。』（如同）日下的孤燈，果然失去照亮。（保福展聞說：『如果禮拜，就吃和尚的棒子。』禾山殷代說：『我不用，和尚不要怪。』法眼益代拍掌三下。蔣山勤說：『鹽官以強凌弱暫且不論，如何說得一句語，免他說鬼家活計？』良久說：『劍閣路雖險，夜行人更多。』大溈泰說：『大眾，這僧將成九仞之山，不進一簣之土。當時我如果作座主，待豎起拂子問：『這個是第幾種法界中收？』只向他道：『向下文長，付在來日。』徑山杲說：『兩段不同，收歸上科。』） 有僧人問大梅禪師：『如何是西來意（Bodhidharma從西天帶來的禪宗真意）？』大梅說：『西來無意。』趙州禪師聽了說：『一個棺材，兩個死漢。』 趙州禪師一日呼喚侍者說：『將犀牛扇子來。』侍者說：『破了。』禪師說：『扇子既破，還我犀牛兒來。』侍者無言以對。（石霜諸代說：『如果還和尚，即無也。』雪竇說：『犀牛兒猶在。』投子同代說：『不辭將出，恐頭角不全。』雪竇說：『我要不全底頭角。』保福展代說：『和尚年尊，別請人好。』雪竇說：『可惜勞而無功。』資福遠代作一圓相，于中書牛字。雪竇說：『適來為甚不將出？』雪竇又說：『若要清風再復，頭角重生，請諸禪客下一轉語。』乃問：『扇子既破，還我犀牛兒來。』當時有僧說：『大眾參堂去。』禪師喝道：『拋鉤釣鯤鯨，釣得個蝦。』）
【English Translation】 English version: Activity. A monk asked, 'What are you doing?' Zhaozhou (a Chan master) replied, 'Lecturing on the Avatamsaka Sutra (Flower Garland Sutra).' The master asked, 'How many kinds of dharmadhatu (realm of reality) are there?' The monk replied, 'Speaking broadly, they are endlessly layered; speaking briefly, there are four kinds.' The master raised his whisk and said, 'Which kind of dharmadhatu is this?' The lecturer hesitated. The master said, 'To know through thinking and to understand through deliberation is the business of ghosts.' (Like) a solitary lamp under the sun, it has indeed lost its light. (Baofu Zhanwen said, 'If you bow, you will receive the monk's staff.' Heshan Yin Dai said, 'I don't need it; master, don't blame me.' Fayan Yi Dai clapped three times. Jiangshan Qin said, 'That Yanguan bullies the weak is one thing, but how can you say a word to avoid him saying it's the business of ghosts?' After a long silence, he said, 'Although the Jian閣 road is dangerous, there are more night travelers.' Dawei Tai said, 'Everyone, this monk is about to complete a nine-仞 mountain but does not add a basket of earth. If I were the lecturer at that time, waiting for him to raise the whisk and ask, 'Which kind of dharmadhatu is this included in?' I would just say to him, 'The text below is long; it will be given tomorrow.' Jingshan Gao said, 'The two sections are different; return to the previous section.') A monk asked Great Plum (Da Mei) Chan Master, 'What is the meaning of the Bodhidharma's (達摩) coming from the West (the essence of Zen Buddhism brought from India)?' Great Plum said, 'Coming from the West has no meaning.' Zhaozhou (趙州) Chan Master heard this and said, 'One coffin, two dead men.' One day, Zhaozhou (趙州) Chan Master called to his attendant, 'Bring the rhinoceros fan.' The attendant said, 'It's broken.' The master said, 'Since the fan is broken, return the rhinoceros to me.' The attendant was speechless. (Shishuang and others said, 'If you return it to the master, it will be nothing.' Xuedou said, 'The rhinoceros is still there.' Touzi and others said, 'I wouldn't refuse to bring it out, but I fear the horns are incomplete.' Xuedou said, 'I want the incomplete horns.' Baofu Zhan said, 'Master is old; it's better to ask someone else.' Xuedou said, 'It's a pity to work without success.' Zifu Yuan drew a circle and wrote the character 'cow' in it. Xuedou said, 'Why didn't you bring it out just now?' Xuedou also said, 'If you want the clear breeze to return and the horns to be reborn, please, Chan practitioners, give a turning word.' Then he asked, 'Since the fan is broken, return the rhinoceros to me.' At that time, a monk said, 'Everyone, let's go to the meditation hall.' The master shouted, 'Casting a hook to catch a Kun whale, but catching a shrimp.')
䗫 云居舜云。三伏當時正須扇子。為侍者不了事。雖然如是。鹽官太絮。何不大家割捨侍者當時見他道。扇子既破。還我犀牛兒來。只對云。已𩗺在搕𢶍堆頭了也 地藏恩云。從上知識。各說異端。作盡伎倆。其奈總未知犀牛兒所在。山僧見處。也要諸人共知。扇子既破還我犀牛兒來。別處容和尚不得 天奇瑞雲。投子須乃不落因緣。就里拖泥帶水。資福全機棒獻。也是將無作有。石霜昧己從他。不知本具。保福欲要推惡離己反為負德辜恩。侍者終日明明白白。因甚不知當央拈出。所以魚不識水。鳥不識空。固將犀牛扇子。一時喪卻)○師一日謂眾曰。虛空為鼓。須彌為椎。甚麼人打得。眾無對 (南泉云。王老師不打這破鼓法眼益別云。王老師不打 雪竇顯云。打者甚多。聽者極少。且問誰是解打者。莫謗鹽官好。南泉道。王老師不打這破鼓。法眼云。王老師不打。兩個既不奈何。一個更是懡㦬。又云。王老師不打。還肯得諸方也無。代云。千年田八百主 黃龍心云。南泉法眼。只知瞻前。不能顧后。且如鹽官道。虛空為鼓。須彌為椎。什麼處是破處。還檢點得出么。直饒檢點得破處分明。我更問你覓鼓在 天童華云。南泉法眼。大似吃李子。只向赤邊咬。山僧今日與鹽官相見去也。虛空為鼓。須彌為椎。要打便
【現代漢語翻譯】 現代漢語譯本： 䗫，云居舜說：『三伏天最需要扇子。』因為侍者沒有做好這件事。雖然如此，鹽官禪師卻過於啰嗦。為什麼不大家一起放棄侍者呢？當時侍者見他這樣說，就問：『扇子既然破了，還我犀牛扇子來。』鹽官禪師只回答說：『已經丟在垃圾堆里了。』 地藏恩說：『從前的知識分子，各說各的異端邪說，用盡各種伎倆，但最終都不知道犀牛扇子在哪裡。』我（山僧）的看法是，也要讓大家一起知道，扇子既然破了，還我犀牛扇子來。別的地方容不下老和尚我。 天奇瑞說：『投子禪師必須不落入因緣，卻在其中拖泥帶水。資福禪師完全用棒來獻媚，也是將無作有。石霜禪師迷惑自己而順從他人，不知道自己本自具有。保福禪師想要推卸罪惡，反而揹負了恩德。侍者終日明明瞭了，為什麼不知道當下拈出？所以魚不認識水，鳥不認識天空，白白地將犀牛扇子一時喪失了。』 鹽官禪師有一天對大家說：『虛空為鼓，須彌山（佛教宇宙觀中的中心山）為椎，什麼人能敲打它？』大家都沒有回答。 南泉禪師說：『王老師不敲打這破鼓。』法眼禪師另外說：『王老師不敲打。』雪竇顯禪師說：『敲打的人很多，聽的人極少。且問誰是懂得敲打的人？不要誹謗鹽官禪師。』南泉禪師說：『王老師不敲打這破鼓。』法眼禪師說：『王老師不敲打。』這兩個人既然都無可奈何，一個人更是茫然不知所措。又說：『王老師不敲打，還認可諸方嗎？』代云：『千年田，八百主。』 黃龍心禪師說：『南泉禪師和法眼禪師，只知道瞻前，不能顧后。比如鹽官禪師說：虛空為鼓，須彌山為椎，哪裡是破的地方？還能檢查得出來嗎？即使檢查得出破的地方分明，我還要問你鼓在哪裡？』 天童華禪師說：『南泉禪師和法眼禪師，很像吃李子，只向紅色的一邊咬。我（山僧）今天和鹽官禪師相見去了。虛空為鼓，須彌山為椎，要敲打就敲打。』
【English Translation】 English version: 䗫, Yunju Shun said: 'A fan is most needed during the hottest days of summer.' This was because the attendant did not handle things well. Even so, Zen Master Yanguan was too verbose. Why don't we all just dismiss the attendant? When the attendant heard this, he asked: 'Since the fan is broken, return my rhinoceros fan to me.' Zen Master Yanguan only replied: 'It has already been thrown into the trash heap.' Dizang En said: 'The scholars of the past each spoke their own heterodoxies, exhausting all kinds of tricks, but in the end, none of them knew where the rhinoceros fan was.' My (the mountain monk's) view is that everyone should know that since the fan is broken, return my rhinoceros fan to me. This old monk cannot be accommodated elsewhere. Tianqi Rui said: 'Zen Master Touzi must not fall into causality, yet he is mired in it. Zen Master Zifu completely offers flattery with the staff, which is also creating something from nothing. Zen Master Shishuang is deluded and follows others, not knowing that he inherently possesses it. Zen Master Baofu wants to shirk his guilt, but instead bears the burden of ingratitude. The attendant is clear all day long, why doesn't he know to pick it up at the moment? Therefore, the fish does not recognize the water, and the bird does not recognize the sky, and they lose the rhinoceros fan in vain.' One day, Zen Master Yanguan said to everyone: 'The void is the drum, Mount Sumeru (the central mountain in the Buddhist cosmology) is the mallet, who can strike it?' No one answered. Zen Master Nanquan said: 'Teacher Wang does not strike this broken drum.' Zen Master Fayan said separately: 'Teacher Wang does not strike.' Zen Master Xuedou Xian said: 'There are many who strike, but few who listen. Let me ask, who is the one who understands how to strike? Do not slander Zen Master Yanguan.' Zen Master Nanquan said: 'Teacher Wang does not strike this broken drum.' Zen Master Fayan said: 'Teacher Wang does not strike.' Since these two are helpless, one person is even more at a loss. He also said: 'Teacher Wang does not strike, does he still approve of all directions?' He said instead: 'A thousand-year field, eight hundred owners.' Zen Master Huanglongxin said: 'Zen Master Nanquan and Zen Master Fayan only know how to look forward and cannot look back. For example, Zen Master Yanguan said: The void is the drum, Mount Sumeru is the mallet, where is the broken place? Can you still examine it? Even if you can examine the broken place clearly, I will still ask you where the drum is?' Zen Master Tiantonghua said: 'Zen Master Nanquan and Zen Master Fayan are like eating plums, only biting on the red side. I (the mountain monk) am going to meet Zen Master Yanguan today. The void is the drum, Mount Sumeru is the mallet, strike it if you want to strike it.'
打。莫問是誰。乃拈拄杖卓一下 天童杰云。鹽官提水放火。南泉撥亂星飛。法眼埋兵掉鬥。諸方尊宿。各出隻手。並無一人性𢤁。只是隨後打鼓。祥符直截為諸人道。虛空為鼓。須彌為椎。漆桶參堂去)。
歸宗智常禪師
廬山歸宗寺智常禪師。上堂。從上古德不是無知解。他高尚之士。不同常流。今時不能自成自立。虛度時光。諸子莫錯用心。無人替汝。亦無汝用心處。莫就他覓。從前祇是依他解。發言皆滯。光不透脫。祇為目前有物○師嘗與南泉同行。后忽一日相別。煎茶次。南泉問曰。從來與師兄。商量語句。彼此已知。此後或有人問畢竟事作么生。師曰這一片地。大好卓庵。南泉曰。卓庵且置。畢竟事作么生。師乃打翻茶銚便起。南泉曰。師兄喫茶了。普愿未喫茶。師曰。作這個語話。滴水也難銷 (五祖戒云。南泉只解作客。不解作主 溈山喆云。南泉逢強即弱。歸宗逢弱即強。三十年同行。畢竟事不通商量。然雖如是。猶較王老師一線道 昭覺勤云。驚群之句。誰不聳然。有般道。南泉構他歸宗不著。所以遭他呵叱。殊不知。行人更在青山外。蔣山不惜眉毛。為諸人下個註腳。南泉探頭太過。歸宗壁立萬仞。且道。還有出身路也無。喝下須教三日聾天童華云。南泉貪程太急。歸宗薄處先穿
【現代漢語翻譯】 打。莫問是誰。乃拈拄杖卓一下 (打，不要問是誰。於是拿起拄杖敲了一下) 天童杰云 (天童杰云禪師)。鹽官提水放火 (鹽官用水和火作比喻)，南泉撥亂星飛 (南泉用撥亂星飛來比喻)，法眼埋兵掉斗 (法眼用埋兵掉斗來比喻)。諸方尊宿 (各地的尊宿大德)，各出隻手 (各自出手)，並無一人性𢤁 (沒有一個人真正明白)。只是隨後打鼓 (只是人云亦云)。祥符直截為諸人道 (祥符禪師直接為大家說破)，虛空為鼓 (虛空就是鼓)，須彌為椎 (須彌山就是鼓槌)，漆桶參堂去 (像漆桶一樣的糊塗蟲去參堂吧)。
歸宗智常禪師
廬山歸宗寺智常禪師。上堂。從上古德不是無知解 (從前的古德聖賢不是沒有知識見解)，他高尚之士 (他們是高尚的人)，不同常流 (不同於一般人)。今時不能自成自立 (現在的人不能自己成就自己)，虛度時光 (虛度光陰)。諸子莫錯用心 (各位不要用錯心)，無人替汝 (沒有人能代替你)，亦無汝用心處 (也沒有你用心的地方)。莫就他覓 (不要向外尋求)，從前祇是依他解 (以前只是依賴別人的解釋)，發言皆滯 (說出的話都很遲鈍)，光不透脫 (智慧之光不能穿透)。祇為目前有物 (只因爲眼前有東西)。師嘗與南泉同行 (智常禪師曾經和南泉禪師一起修行)，后忽一日相別 (後來有一天突然分別)。煎茶次 (在煮茶的時候)，南泉問曰 (南泉問道)，從來與師兄 (以前和師兄)，商量語句 (討論佛法)，彼此已知 (彼此都瞭解)。此後或有人問 (此後如果有人問)，畢竟事作么生 (究竟什麼是佛法大事)？師曰 (智常禪師說)，這一片地 (這一片地方)，大好卓庵 (很適合建個庵)。南泉曰 (南泉說)，卓庵且置 (建庵的事情先放一邊)，畢竟事作么生 (究竟什麼是佛法大事)？師乃打翻茶銚便起 (智常禪師於是打翻茶壺就走了)。南泉曰 (南泉說)，師兄喫茶了 (師兄喝茶了嗎)？普愿未喫茶 (普愿還沒有喝茶)。師曰 (智常禪師說)，作這個語話 (說這樣的話)，滴水也難銷 (一滴水也難以消化)。(五祖戒云 (五祖戒禪師說)，南泉只解作客 (南泉只懂得做客人)，不解作主 (不懂得做主人)。溈山喆云 (溈山喆禪師說)，南泉逢強即弱 (南泉遇到強的就示弱)，歸宗逢弱即強 (歸宗遇到弱的就強硬)。三十年同行 (三十年一起修行)，畢竟事不通商量 (究竟的佛法大事無法商量)。然雖如是 (雖然如此)，猶較王老師一線道 (還是比王老師高明一點)。昭覺勤云 (昭覺勤禪師說)，驚群之句 (驚世駭俗的句子)，誰不聳然 (誰不震驚)？有般道 (有人說)，南泉構他歸宗不著 (南泉想難倒歸宗卻沒有成功)，所以遭他呵叱 (所以被他呵斥)。殊不知 (卻不知道)，行人更在青山外 (修行人更在青山之外)。蔣山不惜眉毛 (蔣山禪師不吝惜眉毛)，為諸人下個註腳 (為大家做個註解)。南泉探頭太過 (南泉試探得太過分)，歸宗壁立萬仞 (歸宗像峭壁一樣屹立)。且道 (且說)，還有出身路也無 (還有出路嗎)？喝下須教三日聾 (一聲棒喝要讓聽的人三天都耳聾)。天童華云 (天童華禪師說)，南泉貪程太急 (南泉走得太急)，歸宗薄處先穿 (歸宗在薄弱的地方先突破)。)
【English Translation】 Strike. Don't ask who it is. Then he raised his staff and struck once. Tian Tong Jieyun (Zen Master Tian Tong Jieyun). Yanguan (Zen Master Yanguan) used water to carry fire, Nanquan (Zen Master Nanquan) quelled the chaos and stars flew, Fayan (Zen Master Fayan) buried soldiers and dropped the dipper. Venerable elders from all directions, each put out a hand, but no one truly understood. They were just beating the drum along with others. Xiangfu (Zen Master Xiangfu) directly said it for everyone: 'Emptiness is the drum, Mount Sumeru (Mount Sumeru) is the mallet. Go to the meditation hall, you lacquer buckets!'
Zen Master Zhichang of Guizong
Zen Master Zhichang of Guizong Temple on Mount Lu. Ascending the Dharma hall, he said: 'The ancient worthies were not without knowledge and understanding. They were noble people, different from the ordinary. People today cannot become self-sufficient and independent, wasting their time. Do not misuse your minds, everyone. No one can replace you, nor is there a place for you to use your mind. Do not seek it from others. Before, you only relied on others' interpretations, and your speech was stagnant, the light not penetrating. It is only because there is something before your eyes.' The Master once traveled with Nanquan (Zen Master Nanquan). Later, one day, they parted. While boiling tea, Nanquan asked: 'In the past, when I discussed words with you, we both understood each other. If someone asks about the ultimate matter, what is it?' The Master said: 'This piece of land is a good place to build a hermitage.' Nanquan said: 'Putting aside the hermitage, what is the ultimate matter?' The Master then overturned the tea kettle and left. Nanquan said: 'Brother, have you had tea? I, Puhyuan (Zen Master Puhyuan), have not had tea yet.' The Master said: 'Speaking such words, even a drop of water is hard to digest.' (Zen Master Wuzu Jie said: 'Nanquan only knows how to be a guest, not how to be a host.' Zen Master Weishan Zhe said: 'Nanquan is weak when he meets the strong, and Guizong is strong when he meets the weak. After thirty years of traveling together, the ultimate matter cannot be discussed. Even so, he is still one line better than Teacher Wang.' Zen Master Zhaojue Qin said: 'Who is not shocked by the startling phrase? Some say that Nanquan tried to trap Guizong but failed, so he was scolded. Little do they know that the practitioner is still beyond the green mountains. Jiangshan (Zen Master Jiangshan) does not spare his eyebrows and offers a footnote for everyone. Nanquan probed too far, and Guizong stood like a ten-thousand-foot cliff. Tell me, is there still a way out? A shout must make one deaf for three days.' Zen Master Tiantong Hua said: 'Nanquan was too eager, and Guizong pierced through the weak spot first.')
。二老雖發明馬祖正眼。要且極則事未夢見在。何故。家住東州)○師因官人來。乃拈起帽子兩帶曰。還會么。曰不會。師曰。莫怪老僧頭風。不卸帽子○師刬草次。有講僧來參。偶見一蛇過。師以鋤斷之。僧曰。久向歸宗。元來是個粗行沙門。師曰。你粗我粗。曰如何是粗。師豎起鋤頭。曰如何是細。師作斬蛇勢。曰與么則依而行之。師曰。依而行之且置。你甚處見我斬蛇。僧無對(德山鑒因雪峰問。古人斬蛇。意旨如何。德山便打。雪峰便走。德山召云。布衲子。雪峯迴首。德山云。他后悟去。方知老漢徹底老婆心 雪竇顯云。歸宗只解慎初。不能護末。德山頗能據令。未明斬蛇。乃云。大眾看。翠峰今日斬三五條。以拄杖打散)○云巖來參。師作挽弓勢。云巖良久。作㧞劍勢。師曰。來太遲生○僧辭。師問。甚麼處去。曰諸方學五味禪去。師曰。諸方有五味禪。我這裡祇有一味禪。曰如何是一味禪。師便打。僧曰。會也會也。師曰。道道。僧擬開口。師又打(黃檗運云。馬大師出八十四員善知識。個個阿轆轆地。唯有歸宗較些子 雪竇顯云。以強欺弱。有什麼難。我這裡有一味禪。為甚不學。但向道收。待伊拈起。有般無眼漢。只管吃吽吽。雪竇門下誰敢 昭覺勤云。若非黃檗深辯端倪。洎乎勞而無功 資福先
【現代漢語翻譯】 現代漢語譯本：兩位老者雖然闡明了馬祖（指馬祖道一，唐代禪宗大師）的正眼法藏，但終究還沒有夢見最極端的境界。為什麼呢？（就像）家住在東州一樣。）有官員來拜訪時，歸宗禪師拿起帽子的兩條帶子說：『會嗎？』官員說：『不會。』禪師說：『不要怪老僧頭痛，不摘帽子。』 禪師在除草的時候，有講經的和尚來參拜。恰巧看到一條蛇經過，禪師用鋤頭把它砍斷了。和尚說：『久仰歸宗禪師，原來是個粗魯的沙門。』禪師說：『你粗魯還是我粗魯？』和尚說：『如何是粗魯？』禪師豎起鋤頭。說：『如何是細緻？』禪師做出斬蛇的姿勢。和尚說：『這樣就是依教奉行了。』禪師說：『依教奉行暫且不談，你從哪裡看到我斬蛇？』和尚無言以對。（德山鑒因問雪峰：古人斬蛇，意旨如何？德山便打。雪峰便走。德山叫道：『布衲子！』雪峯迴頭。德山說：『他日悟去，方知老漢徹底老婆心。』雪竇顯說：歸宗只懂得慎始，不能保終。德山頗能據理力爭，未明斬蛇。於是說：大眾看，翠峰今日斬三五條。用拄杖打散。） 云巖（指云巖曇晟，唐代禪僧）來參拜，禪師做出拉弓的姿勢。云巖沉默良久，做出拔劍的姿勢。禪師說：『來得太遲了。』有僧人告辭，禪師問：『什麼地方去？』說：『到各處去學五味禪。』禪師說：『各處有五味禪，我這裡只有一味禪。』說：『如何是一味禪？』禪師便打。僧人說：『會了會了。』禪師說：『說來聽聽。』僧人剛要開口，禪師又打。（黃檗運說：馬祖大師門下出了八十四位善知識，個個都是有真才實學的，只有歸宗稍微好一點。雪竇顯說：以強欺弱，有什麼難的？我這裡有一味禪，為什麼不學？只要向道收斂。等他拈起，有些沒眼力的人，只會吃吽吽。雪竇門下誰敢？昭覺勤說：若非黃檗深辯端倪，恐怕勞而無功。資福先
【English Translation】 English version: Although the two elders have elucidated the true Dharma eye of Mazu (referring to Mazu Daoyi, a Zen master of the Tang Dynasty), they still haven't dreamt of the ultimate state. Why? (It's like) living in Dongzhou.) When an official came to visit, Zen Master Guizong picked up the two straps of his hat and said, 'Do you understand?' The official said, 'I don't understand.' The Zen master said, 'Don't blame the old monk's headache for not taking off his hat.' When the Zen master was weeding, a sutra-lecturing monk came to pay respects. Coincidentally, he saw a snake passing by, and the Zen master cut it in two with a hoe. The monk said, 'I have long admired Zen Master Guizong, but it turns out he is a crude Shramana.' The Zen master said, 'Are you crude or am I crude?' The monk said, 'What is crude?' The Zen master raised his hoe. He said, 'What is refined?' The Zen master made a gesture of cutting a snake. The monk said, 'So, this is following the teachings.' The Zen master said, 'Let's not talk about following the teachings for now, where did you see me cutting a snake?' The monk was speechless. (Deshan Jianyin asked Xuefeng: What is the meaning of the ancients cutting snakes? Deshan hit him. Xuefeng ran away. Deshan called out: 'Buna Zi!' Xuefeng turned his head. Deshan said: 'If you understand it in the future, you will know that the old man has a thorough and kind heart.' Xuedou Xian said: Guizong only knows how to be careful at the beginning, but cannot protect the end. Deshan is quite able to argue according to reason, but he did not understand the snake cutting. So he said: Everyone, look, Cuifeng will cut three or five today. Scatter them with a staff.) Yunyan (referring to Yunyan Tansheng, a Zen monk of the Tang Dynasty) came to pay respects, and the Zen master made a gesture of pulling a bow. Yunyan was silent for a long time and made a gesture of drawing a sword. The Zen master said, 'You are too late.' A monk bid farewell, and the Zen master asked, 'Where are you going?' He said, 'I am going to learn the five flavors of Zen everywhere.' The Zen master said, 'There are five flavors of Zen everywhere, but I only have one flavor of Zen here.' He said, 'What is the one flavor of Zen?' The Zen master hit him. The monk said, 'I understand, I understand.' The Zen master said, 'Tell me about it.' As soon as the monk was about to open his mouth, the Zen master hit him again. (Huangbo Yun said: Master Mazu had eighty-four good advisors, each of whom was truly talented and learned, and only Guizong was slightly better. Xuedou Xian said: What's so difficult about bullying the weak? I have one flavor of Zen here, why don't you learn it? Just restrain yourself towards the Tao. When he picks it up, some blind people will only eat hum hum. Who dares under Xuedou's door? Zhaojue Qin said: If it weren't for Huangbo's deep discernment of the clues, I'm afraid it would be labor in vain. Zifu Xian
云。歸宗幸是好一味禪。無端傷鹽傷醋。卻成五味了也。如今忽有人來辭去。諸方學五味禪。只向他道。善為道路。若是個漢。必然別有生涯)○江州刺史李㴾問。教中所言須彌納芥子。㴾即不疑。芥子納須彌。莫是妄譚否。師曰。人傳使君讀萬卷書籍。還是否。曰然。師曰。摩頂至踵如椰子大。萬卷書向何處著○李㴾異日又問。一大藏教。明得個甚麼邊事。師舉拳示之曰。還會么。曰不會。師曰。這個措大拳頭也不識。曰請師指示。師曰。遇人即途中授與。不遇即世諦流佈。
大梅法常禪師
明州大梅山法常禪師。襄陽人。姓鄭氏。初參大寂問。如何是佛。大寂曰。即心是佛。師即大悟。遂之四明梅子真舊隱。縛茆燕處○真元中。大寂聞師住山。乃令僧問。和尚見馬大師。得個甚麼。便住此山。師曰。大師向我道。即心是佛。我便向這裡住。僧曰。大師近日佛法又別。師曰。作么生。曰又道非心非佛。師曰。這老漢。惑亂人未有了日。任他非心非佛。我祇管即心即佛。其僧回舉似馬祖。祖曰。梅子熟也(僧問禾山殷。大梅恁么道。意作么生。禾山云。真師子兒)○龐居士聞之。欲驗師實。特去相訪。才相見。居士便問。久向大梅。未審梅子熟也未。師曰。熟也。你向甚麼處下口。居士曰。百雜碎。師伸
【現代漢語翻譯】 現代漢語譯本： 云。歸宗禪師的禪風本來是很純粹的。無端地加入鹽和醋，反而變成了五味雜陳了。現在如果有人來辭別，要去各處學習這五味禪，只告訴他，要好好選擇道路。如果是個有見識的人，必然會另有自己的見解和修行方向。 ○江州刺史李㴾問：『經書上說須彌山能容納于芥子之中，我對此並不懷疑。但芥子能容納須彌山，這難道不是虛妄的說法嗎？』歸宗禪師說：『人們都說使君您讀過萬卷書籍，是這樣嗎？』李㴾回答：『是的。』歸宗禪師說：『從頭頂到腳跟就像椰子那麼大，這萬卷書放在哪裡呢？』 ○李㴾過些日子又問：『這一大藏經，究竟說明了什麼事情？』歸宗禪師舉起拳頭給他看，說：『會意了嗎？』李㴾說：『不會。』歸宗禪師說：『你連這個老粗的拳頭都不認識。』李㴾說：『請禪師指示。』歸宗禪師說：『遇到合適的人就在路上傳授給他，遇不到就讓這些道理在世俗中流傳吧。』
大梅法常禪師
明州大梅山法常禪師，是襄陽人，姓鄭。當初參拜馬祖道一（709-788）禪師，問道：『什麼是佛？』馬祖道一禪師說：『即心是佛。』法常禪師當下就開悟了，於是前往四明梅子真以前隱居的地方，用茅草搭屋居住。 ○唐德宗真元（785-805）年間，馬祖道一禪師聽說法常禪師住在山裡，就派一個僧人去問：『和尚您當初見到馬祖大師，得到了什麼，就住在這山裡了？』法常禪師說：『大師對我說，即心是佛，我就在這裡住了。』僧人說：『大師最近的佛法又不一樣了。』法常禪師問：『怎麼不一樣了？』僧人說：『又說非心非佛。』法常禪師說：『這老傢伙，迷惑人還沒完沒了了。任他說非心非佛，我只管即心即佛。』那個僧人回去把這些話告訴了馬祖道一禪師，馬祖道一禪師說：『梅子熟了。』（有僧人問禾山殷禪師：『大梅禪師這樣說，是什麼意思？』禾山禪師說：『真是獅子之子。』） ○龐蘊居士聽說了這件事，想要驗證法常禪師的真偽，特地前去拜訪。剛一見面，龐蘊居士就問：『早就聽說大梅禪師，不知道梅子熟了沒有？』法常禪師說：『熟了。你從哪裡下口？』龐蘊居士說：『百雜碎。』法常禪師伸出手。
【English Translation】 English version: Yun. Guizong's (name of a Zen master) Zen was originally of a pure flavor. Adding salt and vinegar for no reason turns it into a mixture of five flavors. Now, if someone comes to bid farewell, wanting to learn this five-flavored Zen everywhere, just tell him to choose his path carefully. If he is a person of insight, he will surely have his own views and direction of practice. ○ Li Ao (governor of Jiangzhou) asked: 'The scriptures say that Mount Sumeru (a cosmic mountain) can be contained within a mustard seed, which I do not doubt. But can a mustard seed contain Mount Sumeru? Isn't that a false statement?' The master said: 'People say that you, the governor, have read ten thousand volumes of books, is that so?' Li Ao replied: 'Yes.' The master said: 'From the crown of your head to the soles of your feet is like the size of a coconut. Where are these ten thousand volumes of books placed?' ○ Li Ao asked again some days later: 'What exactly does this great Tripitaka (collection of Buddhist scriptures) explain?' The master raised his fist to show him, saying: 'Do you understand?' Li Ao said: 'I don't understand.' The master said: 'You don't even recognize this rough fist.' Li Ao said: 'Please instruct me, Master.' The master said: 'If I meet the right person, I will teach him on the road; if not, let these principles circulate in the world.'
Zen Master Damei Fachang
Zen Master Fachang of Damei Mountain in Mingzhou was from Xiangyang, with the surname Zheng. He initially visited Zen Master Mazu Daoyi (709-788), asking: 'What is Buddha?' Zen Master Mazu Daoyi said: 'The mind itself is Buddha.' Zen Master Fachang immediately attained enlightenment and went to the former hermitage of Meizi Zhen in Siming, building a thatched hut to live in. ○ During the Zhenyuan (785-805) period of Emperor Dezong of the Tang Dynasty, Zen Master Mazu Daoyi heard that Zen Master Fachang was living in the mountains, so he sent a monk to ask: 'Venerable, what did you gain from seeing Master Mazu that made you stay in this mountain?' Zen Master Fachang said: 'The master told me that the mind itself is Buddha, so I stayed here.' The monk said: 'The master's recent Dharma is different again.' Zen Master Fachang asked: 'How is it different?' The monk said: 'He also says neither mind nor Buddha.' Zen Master Fachang said: 'This old fellow, confusing people endlessly. Let him say neither mind nor Buddha, I only care about the mind itself is Buddha.' The monk returned and told these words to Zen Master Mazu Daoyi, who said: 'The plum is ripe.' (A monk asked Zen Master Heshan Yin: 'What does Zen Master Damei mean by saying this?' Zen Master Heshan said: 'Truly a lion's cub.') ○ Layman Pang Yun heard about this and wanted to verify the truth of Zen Master Fachang, so he specially went to visit. As soon as they met, Layman Pang Yun asked: 'I have long heard of Zen Master Damei, I wonder if the plums are ripe yet?' Zen Master Fachang said: 'They are ripe. Where do you start eating?' Layman Pang Yun said: 'A mixed mess.' Zen Master Fachang stretched out his hand.
手曰。還我核子來。居士無語(翠巖芝云。此二人。大似把手上高山 寶峰文云。且道。二人相見。還有優劣也無)○夾山與定山同行言話次。定山曰。生死中無佛。即無生死。夾山曰。生死中有佛。即不迷生死。互相不肯。同上山見師。夾山便舉問。未審。二人見處。那個較親。師曰。一親一疏。夾山復問。那個親。師曰。且去明日來。夾山明日再上問。師曰。親者不問。問者不親(夾山住后自云。當時失一隻眼 雪竇顯云。夾山畢竟不知換得一隻眼大梅老漢。當時聞舉。以棒一時打出。豈止劃斷兩人葛藤。亦乃為天下宗匠)。
五泄靈默禪師
婺州五泄山靈默禪師。毗陵人。姓宣氏。初謁馬祖。遂得披剃受具。后謁石頭便問。一言相契即住。不契即去。石頭據坐。師便行。石頭隨後召曰。阇黎。師回首。石頭曰。從生至死。祇是這個。回頭轉腦作么。師言下大悟。乃拗折拄杖。而棲止焉(洞山價云。當時若不是五泄先師。大難承當。然雖如此。猶涉在途 長慶棱云。險 報慈遂云。那個是涉在途處。有僧云。為伊三寸途中薦得。所以在途。報慈雲。為復薦得自己。為復薦得三寸。若是自己。為甚麼成三寸。若是三寸。為甚麼悟去。且道。洞山意作么生。莫亂說仔細好 翠巖芝云。石頭據坐。五泄回首
【現代漢語翻譯】 現代漢語譯本： 手（指僧人）說：『還我核子來。』居士無語。（翠巖芝云：『此二人，大似把手上高山。』寶峰文云：『且道，二人相見，還有優劣也無？』） 夾山（指夾山善會禪師）與定山同行言話時，定山說：『生死中無佛（指佛性），即無生死。』夾山說：『生死中有佛，即不迷生死。』互相不肯相讓，一同上山見禪師。夾山便舉此問，『未審，二人見處，那個較親？』禪師說：『一親一疏。』夾山復問：『那個親？』禪師說：『且去，明日來。』夾山明日再上問，禪師說：『親者不問，問者不親。』（夾山住后自云：『當時失一隻眼。』雪竇顯云：『夾山畢竟不知換得一隻眼。大梅老漢，當時聞舉，以棒一時打出，豈止劃斷兩人葛藤，亦乃為天下宗匠。』）
五泄靈默禪師
婺州五泄山靈默禪師，毗陵人，姓宣氏。初次拜謁馬祖（指馬祖道一禪師），遂得以剃度受具足戒。后拜謁石頭（指石頭希遷禪師），便問：『一言相契即住，不契即去。』石頭據坐。禪師便行。石頭隨後召曰：『阇黎（梵語，意為學僧）。』禪師回首。石頭曰：『從生至死，祇是這個，回頭轉腦作么？』禪師言下大悟，乃拗折拄杖，而棲止焉。（洞山價云：『當時若不是五泄先師，大難承當。然雖如此，猶涉在途。』長慶棱云：『險。』報慈遂云：『那個是涉在途處？有僧云：為伊三寸途中薦得，所以在途。』報慈雲：『為復薦得自己，為復薦得三寸？若是自己，為甚麼成三寸？若是三寸，為甚麼悟去？且道，洞山意作么生？莫亂說，仔細好。』翠巖芝云：『石頭據坐，五泄回首。』）
【English Translation】 English version: The monk said, 'Return my kernel to me.' The layperson was speechless. (Cuiyan Zhiyun said, 'These two are much like holding a high mountain in their hands.' Baofeng Wen said, 'Tell me, when these two meet, is there any superiority or inferiority?') Jia Shan (referring to Chan Master Jia Shan Shanhui) and Ding Shan were walking and talking. Ding Shan said, 'In the midst of birth and death, there is no Buddha (referring to Buddha-nature), thus there is no birth and death.' Jia Shan said, 'In the midst of birth and death, there is Buddha, thus one is not deluded by birth and death.' Neither would concede to the other, so they went together up the mountain to see the Chan master. Jia Shan then raised this question, 'I don't know, in the views of these two, which is closer?' The Chan master said, 'One is close, one is distant.' Jia Shan asked again, 'Which is close?' The Chan master said, 'Go, come back tomorrow.' Jia Shan went up again the next day and asked. The Chan master said, 'The close one does not ask, the one who asks is not close.' (After Jia Shan resided there, he said to himself, 'At that time, I lost one eye.' Xuedou Xian said, 'Jia Shan ultimately did not know that he had exchanged it for one eye. Old Man Damei, when he heard this, struck out with his staff at once, not only cutting off the vines of the two, but also becoming a master for the world.')
Chan Master Lingmo of Five Ridges
Chan Master Lingmo of Five Ridges Mountain in Wuzhou, was a native of Piling, with the surname Xuan. He first visited Mazu (referring to Chan Master Mazu Daoyi), and was then able to be tonsured and receive the full precepts. Later, he visited Shitou (referring to Chan Master Shitou Xiqian) and asked, 'If one word is in accord, I will stay; if not, I will leave.' Shitou sat firmly. The Chan master then left. Shitou then called out, 'Ajari (Sanskrit, meaning novice monk)!' The Chan master turned his head. Shitou said, 'From birth to death, it is just this; what are you doing turning your head?' The Chan master had a great awakening upon hearing this, and then broke his staff and dwelled there. (Dongshan Jia said, 'If it were not for the former master of Five Ridges at that time, it would have been very difficult to bear. Even so, he was still on the road.' Changqing Leng said, 'Dangerous!' Bao Ci Sui said, 'Where is the place of being on the road? A monk said, "Because he recognized it three inches along the way, therefore he is on the road." ' Bao Ci said, 'Did he recognize himself, or did he recognize the three inches? If it is himself, why did it become three inches? If it is three inches, why did he awaken to it? Tell me, what is Dongshan's intention? Don't speak carelessly, be careful.' Cuiyan Zhiyun said, 'Shitou sat firmly, Five Ridges turned his head.')
。石頭召他。卻成多事 云峰悅云。大小石頭。坐不定。把不住。似這檐板漢。放去便休。又喚回。被他糊塗一上道。我向這裡。有個悟處。驢年夢見 溈山行雲。五泄當時便去。可謂坐斷天下人舌頭。既被喚回。已是糊塗不少。拗折拄杖。也是賊過後張弓。如今得失是非。一時坐斷。敢問大眾。石頭據坐。意作么生 地藏恩云。只合與么去。不合與么來)。
盤山寶積禪師
幽州盤山寶積禪師。因於市肆。行見一客人買豬肉。語屠家曰。精底割一斤來。屠家放下刀叉手曰。長史那個不是精底。師於此有省○一日出門。見人舁喪。歌郎振鈴云。紅輪決定沉西去。未委魂靈往那方。幕下孝子哭曰。哀哀。師忽身心踴躍。歸舉似馬祖。祖印可之○上堂。夫心月孤圓。光吞萬象。光非照境。境亦非存。光境俱亡。復是何物。(徑山杲云。千年常住一朝僧)禪德。譬如擲劍揮空。莫論及之不及。斯乃空輪無跡。劍刃無虧。若能如是。心心無知。全心即佛。全佛即人。人佛無異。始為道矣(徑山杲云。咄咄咄。我王庫內無如是刀)○師將順世。告眾曰。有人邈得吾真否。眾將所寫真呈。皆不契師意。普化出曰。某甲邈得。師曰。何不呈似老僧。普化乃打筋斗而出。師曰。這漢向後掣風狂去在(保福展云。普化掣顛不
【現代漢語翻譯】 石頭（Shitou，人名）叫他。卻成多事。云峰悅（Yunfeng Yue，人名）說，大小石頭（指石頭希遷和另一位禪師）。坐不定。把不住。似這檐板漢。放去便休。又喚回。被他糊塗一上道。我向這裡。有個悟處。驢年夢見。溈山行（Weishan Xing，人名）云，五泄（Wuxie，地名）當時便去。可謂坐斷天下人舌頭。既被喚回。已是糊塗不少。拗折拄杖。也是賊過後張弓。如今得失是非。一時坐斷。敢問大眾。石頭據坐。意作么生？地藏恩（Dizang En，人名）云，只合與么去。不合與么來。
盤山寶積禪師
幽州盤山寶積禪師。因於市肆。行見一客人買豬肉。語屠家曰。精底割一斤來。屠家放下刀叉手曰。長史那個不是精底。師於此有省。一日出門。見人舁喪。歌郎振鈴云。紅輪決定沉西去。未委魂靈往那方。幕下孝子哭曰。哀哀。師忽身心踴躍。歸舉似馬祖（Mazu，人名）。祖印可之。上堂。夫心月孤圓。光吞萬象。光非照境。境亦非存。光境俱亡。復是何物？(徑山杲（Jingshan Gao，人名）云。千年常住一朝僧)禪德。譬如擲劍揮空。莫論及之不及。斯乃空輪無跡。劍刃無虧。若能如是。心心無知。全心即佛。全佛即人。人佛無異。始為道矣(徑山杲云。咄咄咄。我王庫內無如是刀)。師將順世。告眾曰。有人邈得吾真否。眾將所**呈。皆不契師意。普化（Puhua，人名）出曰。某甲邈得。師曰。何不呈似老僧。普化乃打筋斗而出。師曰。這漢向後掣風狂去在(保福展（Baofu Zhan，人名）云。普化掣顛不
【English Translation】 Shitou (Shitou, a person's name) called him. But it became meddlesome. Yunfeng Yue (Yunfeng Yue, a person's name) said, big and small Shitou (referring to Shitou Xiqian and another Zen master). Unable to sit still. Unable to hold on. Like this eave-board fellow. Once released, it's over. Yet called back. He was muddled once he embarked on the path. I have an enlightenment here. Dreaming in the year of the donkey. Weishan Xing (Weishan Xing, a person's name) said, Wuxie (Wuxie, a place name) went there immediately. It can be said that he cut off the tongues of all people in the world. Having been called back, he is already quite muddled. Breaking the staff is like drawing the bow after the thief has left. Now, gains and losses, right and wrong, are all cut off at once. May I ask the assembly, what is Shitou's intention in sitting there? Dizang En (Dizang En, a person's name) said, it is only fitting to go like that, not fitting to come like this.
Zen Master Panshan Baoji
Zen Master Baoji of Panshan in Youzhou. Once, in the marketplace, he saw a customer buying pork. He said to the butcher, 'Cut a pound of the leanest meat.' The butcher put down his knife and fork and said, 'Elder, which one isn't lean?' The master had an awakening from this. One day, he went out and saw people carrying a coffin. The singer shook the bell and said, 'The red sun is surely sinking in the west, but where will the soul go?' The filial son under the curtain cried, 'Alas, alas.' The master suddenly felt his body and mind leap with joy. He returned and told Mazu (Mazu, a person's name). The patriarch approved of it. Ascending the hall, he said, 'The moon of the mind is solitary and round, swallowing all phenomena. The light does not illuminate the realm, nor does the realm exist. When both light and realm are gone, what remains?' (Jingshan Gao (Jingshan Gao, a person's name) said, 'A thousand-year-old monastery, a monk for a day.') Zen practitioners, it is like throwing a sword into the empty sky. Do not discuss whether it reaches or not. This is the traceless wheel of emptiness, the blade of the sword without flaw. If you can be like this, mind after mind without knowledge, the whole mind is Buddha, the whole Buddha is man, man and Buddha are not different. Only then is it the Way (Jingshan Gao said, 'Tut, tut, tut, there is no such sword in my king's treasury.'). The master was about to pass away. He told the assembly, 'Is there anyone who can depict my true likeness?' The assembly presented what they had depicted, but none of them matched the master's intention. Puhua (Puhua, a person's name) came out and said, 'I can depict it.' The master said, 'Why not present it to this old monk?' Puhua then did a somersault and went out. The master said, 'This fellow will go mad with the wind in the future (Baofu Zhan (Baofu Zhan, a person's name) said, 'Puhua's madness does not
少。盤山丑拙更多 長蘆了撼身云。快活殺我也。若無爍破乾坤底眼孔。爭見渾金璞玉。復云。山僧依普化樣子。摸得一本。今夜展開。要且大家瞻仰。遂打筋斗歸堂)。
麻谷寶徹禪師
蒲州麻谷山寶徹禪師。侍馬祖行次。問。如何是大涅槃。祖曰急。師曰。急個甚麼。祖曰。看水○師同南泉二三人去謁徑山。路逢一婆。乃問。徑山路向甚處去。婆曰。驀直去。師曰。前頭水深過得否。婆曰。不濕腳。師又問。上岸稻得與么好。下岸稻得與么怯。婆曰。總被螃蟹吃卻也。師曰。禾好香。婆曰。沒氣息。師又問。婆住在甚處。婆曰。祇在這裡。三人至店。婆煎茶一瓶。攜盞三隻至。謂曰。和尚有神通者即喫茶。三人相顧間。婆曰。看老朽自逞神通去也。於是拈盞傾茶便行。
東寺如會禪師
湖南東寺如會禪師。始興曲江人。初謁徑山。后參大寂。學徒既眾。僧堂床榻為之陷折。時稱折床會也。自大寂去世。師常患門徒。以即心即佛之譚。誦憶不已。且謂。佛於何住而曰即心。心如畫師而云即佛。遂示眾曰。心不是佛。智不是道。劍去遠矣。爾萬刻舟。時號東寺為禪窟焉(虛堂愚頌云昨日因過竹院西。鄰家稚子隔溪啼。山寒水肅半黃落。無數歸鴉卜樹棲)○相國崔公群。出為湖南觀察使。見師
【現代漢語翻譯】 現代漢語譯本：少。盤山醜陋笨拙之處更多，長蘆了撼身云（不清楚具體含義，可能指某種禪修狀態或動作）。快活殺我也（一種強烈的表達快樂的方式）。若沒有能洞察一切的眼光，怎能見到純金美玉？又說，山僧模仿普化的樣子，摸索到了一本（指某種教義或修行方法）。今晚展開，要請大家瞻仰。於是打筋斗回到禪堂）。
麻谷寶徹禪師
蒲州麻谷山寶徹禪師，侍奉馬祖（馬祖道一，709-788）行走時，問道：『如何是大涅槃（佛教術語，指超越生死輪迴的境界）？』馬祖說：『急。』禪師說：『急什麼？』馬祖說：『看水。』禪師與南泉（南泉普愿，748-835）等二三人去拜訪徑山（徑山寺）。路上遇到一位老婦，便問：『徑山的路往哪裡去？』老婦說：『一直去。』禪師說：『前頭水深，過得去嗎？』老婦說：『不濕腳。』禪師又問：『上岸的稻子長得這麼好，下岸的稻子長得這麼弱？』老婦說：『都被螃蟹吃掉了。』禪師說：『稻子好香。』老婦說：『沒氣息。』禪師又問：『老婦住在哪裡？』老婦說：『就在這裡。』三人到店裡，老婦煎了一壺茶，拿了三隻茶杯來，說：『和尚有神通的就喝茶。』三人面面相覷時，老婦說：『看老朽我來逞神通。』於是拿起茶杯倒茶便走了。
東寺如會禪師
湖南東寺如會禪師，始興曲江人。最初拜訪徑山，後來參學大寂（馬祖道一）。學徒眾多，僧堂的床榻都被壓塌了，當時被稱為『折床會』。自從大寂去世后，禪師常常擔心門徒們，以『即心即佛』的說法，不斷誦唸。並且說：『佛住在哪裡而說是即心？心像畫師一樣而說是即佛？』於是對大眾說：『心不是佛，智不是道，劍已經離船遠去了，你們卻還在刻舟求劍。』當時稱東寺為禪窟（指禪修的地方）。（虛堂愚頌說：昨日因路過竹院西，鄰居家的小孩隔著溪水啼哭。山寒水冷，樹葉半黃半落，無數歸巢的烏鴉在樹上棲息。）相國崔公群，出任湖南觀察使，拜見了禪師。
【English Translation】 English version: Few. Panshan (name of a place or person) has more ugliness and clumsiness; Changlu Liaohan (names of places or people) embodies the clouds. 'How delightful it is to kill me!' (an expression of extreme joy). If there were no eyes to pierce through the universe, how could one see pure gold and beautiful jade? Again, the monk imitates the appearance of Puhua (a Chan Buddhist figure), groping for a copy (referring to some teachings or practice methods). Tonight, it will be unfolded for everyone to admire. Then he somersaulted back to the meditation hall).
Chan Master Magu Bao Che
Chan Master Bao Che of Magu Mountain in Puzhou, while serving Mazu (Mazu Daoyi, 709-788) on a journey, asked: 'What is Great Nirvana (a Buddhist term referring to the state beyond the cycle of birth and death)?' Mazu said: 'Urgent.' The Chan Master said: 'Urgent about what?' Mazu said: 'Look at the water.' The Chan Master, along with Nanquan (Nanquan Puyuan, 748-835) and two or three others, went to visit Jingshan (Jingshan Temple). On the way, they met an old woman and asked: 'Which way leads to Jingshan?' The old woman said: 'Go straight ahead.' The Chan Master said: 'Is the water deep ahead, can we cross it?' The old woman said: 'Your feet won't get wet.' The Chan Master then asked: 'The rice on the bank grows so well, while the rice on the lower bank grows so weakly?' The old woman said: 'They have all been eaten by crabs.' The Chan Master said: 'The rice smells so fragrant.' The old woman said: 'No breath.' The Chan Master then asked: 'Where does the old woman live?' The old woman said: 'Right here.' The three arrived at a shop, and the old woman brewed a pot of tea, brought three teacups, and said: 'The monks who have supernatural powers can drink tea.' As the three looked at each other, the old woman said: 'Watch this old one display supernatural powers.' Then she picked up a teacup, poured tea, and left.
Chan Master Ruhuai of Dongsi Temple
Chan Master Ruhuai of Dongsi Temple in Hunan was a native of Qujiang in Shixing. He first visited Jingshan and later studied with Daji (Mazu Daoyi). With so many students, the beds in the monks' hall were crushed, and he was known as 'Bed-Breaking Hui' at that time. Since Daji passed away, the Chan Master often worried about his disciples, who constantly recited the saying 'Mind is Buddha.' And he said: 'Where does the Buddha reside that it is said to be mind? The mind is like a painter, yet it is said to be Buddha?' So he said to the assembly: 'Mind is not Buddha, wisdom is not the Way, the sword has long gone from the boat, yet you are still carving the boat to find the sword.' At that time, Dongsi was called a Zen cave (referring to a place for Zen practice). (Xu Tangyu praised: Yesterday, I passed by the bamboo courtyard to the west, and the neighbor's child cried across the stream. The mountains are cold and the water is bleak, and countless returning crows perch on the trees.) The Prime Minister Cui Gongqun, who was appointed as the Inspector of Hunan, met the Chan Master.
問曰。師以何得。師曰。見性得。師方病眼。公譏曰。既云見性。其柰眼何。師曰。見性非眼。眼病何害。公稽首謝之(法眼益云。是相公眼)○公見鳥雀于佛頭上放糞。乃問。鳥雀還有佛性也無。師曰有。公曰。為甚麼向佛頭上放糞。師曰。是伊為甚麼不向鷂子頭上放○仰山參。師問。汝是甚處人。仰山曰。廣南人。師曰。我聞廣南有鎮海明珠。是否。仰山曰。是。師曰。此珠如何。仰山曰。黑月即隱。白月即現。師曰。還將得來也無。仰山曰。將得來。師曰。何不呈似老僧。仰山叉手近前曰。昨到溈山。亦被索此珠。直得無言可對。無理可伸。師曰。真師子兒。善能哮吼。(蔣山勤云。東寺只索一顆。仰山傾出一栲栳)仰山禮拜了。卻入客位。具威儀。再上人事。師才見乃曰。已相見了也。仰山曰。恁么相見莫不當否。師歸方丈閉卻門。仰山歸舉似溈山。溈山曰。寂子是甚麼心行。仰山曰。若不恁么。爭識得他。
西堂智藏禪師
䖍州西堂智藏禪師。䖍化廖氏子。參禮大寂。與百丈海禪師。同爲入室。皆承印記。一日大寂遣師詣長安。奉書于忠國師。國師問曰。汝師說甚麼法。師從東過西而立。國師曰。祇這個。更別有。師卻從西過東邊立。國師曰。這個是馬師底。仁者作么生。師曰。早個呈似和尚
【現代漢語翻譯】 現代漢語譯本 問：禪師您是如何得道的？ 師（法眼文益禪師）說：見性（見到自性）得道。 當時法眼禪師眼睛有病，有人譏諷說：既然說見性，那您的眼睛又怎麼解釋呢？ 師說：見性不是用眼睛看的，眼睛有病又有什麼妨礙？ 那人稽首謝罪。（法眼益禪師評論說：這是相公的眼睛。） 有人看見鳥雀在佛像頭上拉屎，於是問：鳥雀還有佛性（一切眾生皆有佛性）嗎？ 師說：有。 那人說：為什麼鳥雀要在佛像頭上拉屎呢？ 師說：那是它為什麼不向老鷹頭上拉呢？ 仰山（慧寂）禪師參訪法眼禪師。師問：你是哪裡人？ 仰山說：廣南人。 師說：我聽說廣南有鎮海明珠（比喻珍貴的佛性），是嗎？ 仰山說：是。 師說：這珠子怎麼樣？ 仰山說：黑月（沒有月亮的夜晚）就隱藏，白月（有月亮的夜晚）就顯現。 師說：你把它帶來了嗎？ 仰山說：帶來了。 師說：為什麼不呈給老僧看看？ 仰山叉手走近前說：昨天到溈山（溈山靈佑禪師處），也被索要這顆珠子，弄得我無言以對，無理可辯。 師說：真是獅子之子，善於吼叫！（蔣山勤禪師評論說：東寺（法眼禪師）只要一顆，仰山禪師卻傾倒出一栲栳（一種竹製容器，比喻很多）。） 仰山禪師禮拜完畢，回到客位，整理好威儀，再次上前請教。師剛一見到他就說：已經相見了。 仰山說：這樣相見可以嗎？ 師回到方丈室，關上門。仰山回去后把這件事告訴了溈山禪師。溈山禪師說：寂子（法眼文益禪師）是什麼樣的心行？ 仰山說：如果不這樣，怎麼能認識他呢？ 西堂智藏禪師 虔州西堂智藏禪師，虔化廖氏之子，參禮大寂禪師（馬祖道一），與百丈海禪師一同作為入室弟子，都得到馬祖道一的印可。一日，馬祖道一派遣智藏禪師前往長安，給忠國師送信。國師問：你師父說什麼法？ 智藏禪師從東邊走到西邊站立。國師說：就這個嗎？還有別的嗎？ 智藏禪師又從西邊走到東邊站立。國師說：這個是馬祖（馬祖道一）的，你怎麼樣？ 智藏禪師說：早就呈給和尚您了。
【English Translation】 English version Question: How did the Master attain enlightenment? The Master (Fayan Wenyi) said: Through seeing one's nature (seeing the self-nature). At that time, Master Fayan's eyes were ill, and someone ridiculed him, saying: Since you say you see your nature, how do you explain your eyes? The Master said: Seeing the nature is not done with the eyes; what harm is there in the eyes being ill? That person bowed his head and apologized. (Master Fayan Yi commented: These are the eyes of the minister.) Someone saw birds defecating on the head of a Buddha statue, and asked: Do birds also have Buddha-nature (all sentient beings have Buddha-nature)? The Master said: Yes. That person said: Why do birds defecate on the head of the Buddha statue? The Master said: Why don't they defecate on the head of a hawk? Yangshan (Huiji) Zen Master visited Master Fayan. The Master asked: Where are you from? Yangshan said: Guangnan. The Master said: I heard that Guangnan has a Zhenhai Pearl (a metaphor for precious Buddha-nature), is that so? Yangshan said: Yes. The Master said: What is this pearl like? Yangshan said: In the black moon (moonless night), it is hidden; in the white moon (moonlit night), it appears. The Master said: Did you bring it with you? Yangshan said: I brought it. The Master said: Why don't you present it to this old monk? Yangshan clasped his hands and stepped forward, saying: Yesterday, when I arrived at Guishan (where Zen Master Guishan Lingyou was), I was also asked for this pearl, leaving me speechless and without reason to offer. The Master said: Truly a lion's son, skilled at roaring! (Zen Master Jiangshan Qin commented: Dongsi (Master Fayan) only asked for one, but Zen Master Yangshan poured out a 'kaolao' (a bamboo container, a metaphor for many).) After Yangshan Zen Master finished bowing, he returned to the guest seat, arranged his demeanor, and stepped forward again to ask for instruction. As soon as the Master saw him, he said: We have already met. Yangshan said: Is such a meeting appropriate? The Master returned to his abbot's room and closed the door. Yangshan returned and told Guishan Zen Master about this. Guishan Zen Master said: What is Jizi's (Fayan Wenyi) state of mind? Yangshan said: If it weren't like this, how could one recognize him? Zen Master Zhitang Zhizang Zen Master Zhitang Zhizang of Qianzhou, son of the Liao family of Qianhua, visited Zen Master Daji (Mazu Daoyi), and together with Zen Master Baizhang Hai, served as an inner-chamber disciple, both receiving Mazu Daoyi's seal of approval. One day, Mazu Daoyi sent Zen Master Zhizang to Chang'an to deliver a letter to National Teacher Zhong. The National Teacher asked: What Dharma does your master speak? Zen Master Zhizang walked from the east to the west and stood there. The National Teacher said: Is it just this? Is there anything else? Zen Master Zhizang then walked from the west to the east and stood there. The National Teacher said: This is Mazu's (Mazu Daoyi), what about you? Zen Master Zhizang said: I presented it to you, venerable monk, long ago.
了也。尋又送書上徑山。(語在國一章)屬連帥路嗣恭。延請大寂居府。應期盛化。師回郡。得大寂付授衲袈裟。令學者親近○僧問馬祖。離四句絕百非。請師直指西來意。祖曰。我今日勞倦。不能為汝說得。問取智藏。(昭覺云錯)其僧乃來問師。師曰。汝何不問和尚。僧曰。和尚令某甲來問上座。師曰。我今日頭痛。不能為汝說得。問取海兄去。(昭覺云錯)僧又去問海百丈和尚。海曰。我到這裡。卻不會。(昭覺云錯)僧乃舉似馬祖。祖曰。藏頭白。海頭黑(昭覺云。錯錯 溈山喆云。這僧與么問。馬師與么答。離四句絕百非。智藏海兄都不知。會么。不見道。馬駒踏殺天下人 五祖演云。馬大師無著慚惶處。只道得個藏頭白海頭黑。這僧擔一檐懵懂。換得一個不會。若也眼似流星。多少人失錢遭罪 昭覺勤云。若是明眼漢。一舉便知落處。白雲先師道。這僧擔一檐懵懂。換得個不安樂。馬大師道藏頭白海頭黑。白雲拈云。風后先生。只知其一。不知其二。只如山僧下五個錯。且道。落在什麼處莫將閑學解。埋沒祖師心 高峰妙云。馬師父子一門。非特佛口蛇心。亦善六韜三略。這僧若無諸葛孔明之作。管取喪身失命 天奇瑞雲。這僧欲出淤泥。不知轉陷淤泥。大師就水推船。算來水涸船停藏公雖是明中舍施。
【現代漢語翻譯】 現代漢語譯本： 罷了。後來又送書信到徑山。（語在《國一章》中）適逢連帥路嗣恭，延請大寂禪師到府上居住，應時教化盛行。禪師返回郡里，得到大寂禪師付授的衲衣袈裟，令學人親近。 有僧人問馬祖（馬祖道一禪師，709-788）：『離四句，絕百非，請老師直指西來意。』馬祖說：『我今日勞倦，不能為你解說，去問智藏（智藏禪師）吧。』（昭覺禪師說是錯的） 那僧人就來問禪師（應指馬祖的弟子）。禪師說：『你為何不問和尚？』僧人說：『和尚令我來問上座。』禪師說：『我今日頭痛，不能為你解說，去問海兄（百丈懷海禪師，749-814）吧。』（昭覺禪師說是錯的） 僧人又去問海百丈和尚。海說：『我到這裡，卻不會。』（昭覺禪師說是錯的） 僧人於是把情況告訴馬祖。馬祖說：『藏頭白，海頭黑。』（昭覺禪師說，錯錯。溈山喆禪師說：『這僧人這樣問，馬祖這樣答，離四句絕百非，智藏海兄都不知道。會么？不見道，馬駒踏殺天下人。』五祖演禪師說：『馬大師無著慚惶處，只道得個藏頭白海頭黑。這僧人擔一檐懵懂，換得一個不會。若也眼似流星，多少人失錢遭罪。』昭覺勤禪師說：『若是明眼漢，一舉便知落處。白雲先師道，這僧人擔一檐懵懂，換得個不安樂。馬大師道藏頭白海頭黑。白雲拈云，風后先生，只知其一，不知其二。只如山僧下五個錯，且道，落在什麼處？莫將閑學解，埋沒祖師心。』高峰妙禪師說：『馬師父子一門，非特佛口蛇心，亦善六韜三略。這僧人若無諸葛孔明之作，管取喪身失命。』天奇瑞禪師說：『這僧人慾出淤泥，不知轉陷淤泥。大師就水推船，算來水涸船停。藏公雖是明中舍施。』）
【English Translation】 English version: That's all. Later, letters were sent to Jing Mountain. (The saying is in 'Chapter One of the Country') It happened that the military commissioner Lu Sigong invited the Great Stillness (Da Ji, likely referring to a Buddhist monk) to reside in the government office, and his teachings flourished in response to the times. The master returned to the prefecture and received the patched robe and kasaya from the Great Stillness, instructing students to be close to him. A monk asked Mazu (Mazu Daoyi, 709-788): 'Apart from the four phrases, beyond the hundred negations, please, teacher, directly point to the meaning of the coming from the West.' Mazu said, 'I am tired today and cannot explain it to you. Go ask Zang (Zhi Zang, likely referring to a Buddhist monk).' (Zhao Jue said it was wrong) The monk then came to ask the master (presumably a disciple of Mazu). The master said, 'Why don't you ask the abbot?' The monk said, 'The abbot told me to ask you, venerable one.' The master said, 'I have a headache today and cannot explain it to you. Go ask Brother Hai (Baizhang Huaihai, 749-814).' (Zhao Jue said it was wrong) The monk then went to ask Hai, the abbot of Baizhang. Hai said, 'When I get here, I don't understand.' (Zhao Jue said it was wrong) The monk then told Mazu about the situation. Mazu said, 'Zang's head is white, Hai's head is black.' (Zhao Jue said, wrong, wrong. Zen Master Weishan Zhe said: 'This monk asked like this, Mazu answered like this, apart from the four phrases, beyond the hundred negations, Zang and Brother Hai don't know. Do you understand? Haven't you heard it said, 'A young horse tramples everyone to death.' Zen Master Wuzu Yan said: 'Grand Master Ma is ashamed and embarrassed, only saying Zang's head is white, Hai's head is black. This monk carries a load of ignorance, exchanging it for a 'don't know.' If your eyes are like shooting stars, how many people will lose money and suffer.' Zen Master Zhao Jueqin said: 'If you are a discerning person, you will know where it falls with one move. The former master Baiyun said, this monk carries a load of ignorance, exchanging it for unease. Grand Master Ma said Zang's head is white, Hai's head is black. Baiyun said, Master Feng Hou, only knows one, not the other. Just like this mountain monk making five mistakes, tell me, where do they fall? Don't use idle learning to understand, burying the mind of the ancestral teacher.' Zen Master Gaofeng Miao said: 'The Mazu family, not only has a Buddha's mouth and a snake's heart, but is also good at the Six Strategies and Three Tactics. If this monk doesn't have the work of Zhuge Kongming, he will surely lose his life.' Zen Master Tianqi Rui said: 'This monk wants to get out of the mud, but unknowingly sinks deeper into the mud. The master pushes the boat along the water, but it turns out that the water is dry and the boat is stopped. Although Zang is openly giving.' )
不如海公暗裡填還。看來三個宗師。被個挑腳漢弄得。家返宅亂。至今父子不和。還有解交者么。良久丟下杖子。入寢室 徑山信云。這僧非惟眼瞎。亦復耳聾。頌云。檐前風過白雲斜。幾度笙歌意轉賒。犬吠夜深途路客。為貪花柳未歸家)○馬祖一日問師曰。子何不看經。師曰。經豈異邪。祖曰。然雖如此。汝向後為人也須得。師曰。智藏病思自養。敢言為人。祖曰。子末年必興於世。師便禮拜○李尚書。嘗問僧。馬大師有甚麼言教。僧曰。大師或說即心即佛。或說非心非佛。尚書曰。總過這邊。尚書卻問師。馬大師有甚麼言教。師呼李翱。尚書應諾。師曰。鼓角動也○僧問。有問有答。賓主歷然。無問無答時如何。師曰。怕爛卻那(有僧舉問長慶棱。長慶雲。相逢盡道休官去。林下何曾見一人 雪竇顯云。何不與本分草料)○師住西堂。後有一俗士問。有天堂地獄否。師曰有。曰有佛法僧寶否。師曰有。更有多問。盡答言有。曰和尚恁么道莫錯否。師曰。汝曾見尊宿來邪。曰某甲曾參徑山和尚來。師曰。徑山向汝作么生道。曰他道一切總無。師曰。汝有妻否。曰有。師曰。徑山和尚有妻否。曰無。師曰。徑山和尚道無即得。俗士禮謝而去。
章敬懷暉禪師
京兆府章敬寺懷暉禪師。泉州謝氏子。百丈
【現代漢語翻譯】 現代漢語譯本 不如海公暗中幫助他填補虧空。看來這三個宗師，被一個挑腳漢（指身份低微的人）弄得家宅不寧，至今父子關係都不和睦。還有人能解決這個問題嗎？（禪師）沉默良久，放下手中的枴杖，走進寢室。徑山信云禪師說：『這個僧人不僅眼睛瞎了，而且耳朵也聾了。』頌詞說：『屋檐前的風吹過，白雲傾斜，多少次笙歌宴飲，心意卻變得淡薄。深夜裡傳來犬吠聲，那是遠行在外的客人，因為貪戀花柳美色而遲遲不歸家。』 馬祖（709-788）有一天問禪師：『你為什麼不看經書？』禪師說：『經書難道有什麼特別之處嗎？』馬祖說：『即使如此，你以後爲人師表也必須懂得經書。』禪師說：『智藏（禪師自稱）只想著養病，不敢說要爲人師表。』馬祖說：『你晚年必定會在世上興盛。』禪師於是向馬祖行禮。 李尚書曾經問一位僧人：『馬大師（指馬祖）有什麼言教？』僧人說：『大師有時說『即心即佛』，有時說『非心非佛』。』尚書說：『這些都太過片面。』尚書又問禪師：『馬大師有什麼言教？』禪師呼喚『李翱』（李尚書的名字）。尚書應聲回答。禪師說：『鼓角已經響起來了。』 有僧人問：『有問有答，賓主分明，那麼無問無答時又如何呢？』禪師說：『恐怕會腐爛掉。』（有僧人舉此問話問長慶棱禪師，長慶棱禪師說：『相逢時都說要辭官歸隱，可是林下何曾見到過一個人？』雪竇顯禪師說：『為什麼不給他本分的草料呢？』） 禪師住在西堂，後來有一位俗人問：『有天堂地獄嗎？』禪師說：『有。』（俗人）問：『有佛法僧三寶嗎？』禪師說：『有。』（俗人）又問了很多問題，禪師都回答『有』。（俗人）問：『和尚您這樣說，難道沒有錯嗎？』禪師說：『你曾經見過其他尊宿嗎？』（俗人）說：『我曾經參拜過徑山和尚。』禪師說：『徑山和尚是怎麼對你說的？』（俗人）說：『他說一切皆無。』禪師說：『你有妻子嗎？』（俗人）說：『有。』禪師說：『徑山和尚有妻子嗎？』（俗人）說：『沒有。』禪師說：『徑山和尚說無就可以。』俗人行禮感謝后離開了。 章敬懷暉禪師 京兆府章敬寺的懷暉禪師，是泉州謝氏的兒子。百丈（禪師名）
【English Translation】 English version It's better that Hai Gong secretly helps him to fill the deficit. It seems that these three masters are made restless by a 'porter' (referring to a person of low status), and even the father and son relationship is not harmonious. Is there anyone who can solve this problem? (The Zen master) was silent for a long time, put down his crutch, and went into the bedroom. Zen Master Xin Yun of Jingshan said: 'This monk is not only blind, but also deaf.' The verse says: 'The wind passes before the eaves, and the white clouds slant, how many times the singing and dancing banquets, but the heart becomes indifferent. The barking of dogs is heard in the deep night, it is the traveler who is far away, because he is greedy for the beauty of flowers and willows and is late to return home.' One day, Ma Zu (709-788) asked the Zen master: 'Why don't you read the scriptures?' The Zen master said: 'Is there anything special about the scriptures?' Ma Zu said: 'Even so, you must understand the scriptures when you become a teacher in the future.' The Zen master said: 'Zhi Zang (the Zen master's self-proclaimed name) is only thinking about recuperating and dare not say that he wants to be a teacher.' Ma Zu said: 'You will surely prosper in the world in your later years.' The Zen master then bowed to Ma Zu. Minister Li once asked a monk: 'What teachings does Master Ma (referring to Ma Zu) have?' The monk said: 'The master sometimes says 'Mind is Buddha', and sometimes says 'Mind is not Buddha'.' Minister Li said: 'These are too one-sided.' Minister Li then asked the Zen master: 'What teachings does Master Ma have?' The Zen master called out 'Li Ao' (Minister Li's name). Minister Li responded. The Zen master said: 'The horns have already sounded.' A monk asked: 'When there are questions and answers, the host and guest are clear, then what about when there are no questions and answers?' The Zen master said: 'I'm afraid it will rot.' (A monk raised this question to Zen Master Changqing Leng, Zen Master Changqing Leng said: 'When we meet, everyone says they want to resign and retire, but have you ever seen anyone under the forest?' Zen Master Xuedou Xian said: 'Why not give him his share of fodder?') The Zen master lived in Xitang. Later, a layman asked: 'Are there heavens and hells?' The Zen master said: 'Yes.' (The layman) asked: 'Are there the Three Jewels of Buddha, Dharma, and Sangha?' The Zen master said: 'Yes.' (The layman) asked many more questions, and the Zen master answered 'Yes' to all of them. (The layman) asked: 'Venerable, are you not mistaken in saying this?' The Zen master said: 'Have you ever seen other venerable ones?' (The layman) said: 'I have visited Zen Master Jingshan.' The Zen master said: 'What did Zen Master Jingshan say to you?' (The layman) said: 'He said that everything is nothing.' The Zen master said: 'Do you have a wife?' (The layman) said: 'Yes.' The Zen master said: 'Does Zen Master Jingshan have a wife?' (The layman) said: 'No.' The Zen master said: 'Zen Master Jingshan can say nothing.' The layman bowed and thanked him before leaving. Zen Master Zhangjing Huaihui Zen Master Huaihui of Zhangjing Temple in Jingzhao Prefecture was the son of the Xie family in Quanzhou. Baizhang (Zen master's name)
和尚。令僧來候。師上堂次。展坐具。禮拜了起來。拈師一隻靸鞋。以衫袖拂卻塵了。倒覆向下。師曰。老僧罪過(黃龍心云。百丈逞盡神通。不消章敬道個老僧罪過 鼓山圭云。黃龍孟八郎。猶欠一著在。只知百丈逞神通。殊不知百丈伎倆俱盡。只知章敬道個老僧罪過。不知章敬一款便招。會么。蛇吞蝦䗫猶自可。更有蜈蚣在後頭)○有僧來。繞師三匝。振錫而立。師曰。是是。(長慶棱代云。和尚佛法身心何在)其僧又到南泉。亦繞南泉三匝。振錫而立。南泉曰。不是不是。此是風力所轉。終成敗壞。僧曰。章敬道是。和尚為甚麼道不是。南泉曰。章敬即是。是汝不是(長慶棱云。和尚是甚麼心行 云居錫云。章敬未必道是。南泉未必道不是。又云。這僧當初但持錫出去恰好 徑山杲舉麻谷持錫到章敬繞禪床三匝。振錫一下。卓然而立云。純鋼打就生鐵鑄成。章敬云。是是。妙喜云。錦上鋪花三五重。麻谷又持錫到南泉。繞禪床三匝。振錫一下。卓然而立。妙喜云。已納敗闕了也。南泉云不是不是。妙喜云。柳上更著杻。麻谷云。章敬道是。和尚為甚麼道不是。妙喜云。愁人莫向愁人說。南泉云。章敬則是。是汝不是。此是風力所轉。終成敗壞。妙喜云。試把火照看。南泉。面皮厚多少。復召大眾云。雲門恁么批
【現代漢語翻譯】 現代漢語譯本： 和尚請僧人來拜見章敬禪師。禪師升座后，展開坐具，禮拜後站起來，拿起自己的一隻鞋子，用衣袖拂去灰塵，然後將鞋子倒扣在地上。章敬禪師說：『老僧罪過。』（黃龍慧南禪師評論說：『百丈懷海禪師使盡神通，也不如章敬禪師說一句「老僧罪過」。』鼓山圭禪師評論說：『黃龍慧南禪師還差一著。只知道百丈懷海禪師逞神通，卻不知道百丈懷海禪師的伎倆已經用盡。只知道章敬禪師說一句「老僧罪過」，不知道章敬禪師一句話就招認了。』） 有僧人來拜見章敬禪師，繞禪師三圈，然後拄著錫杖站立。章敬禪師說：『是是。』（長慶慧棱禪師代答說：『和尚的佛法身心在哪裡？』） 這位僧人又去拜見南泉普愿禪師，也繞南泉禪師三圈，然後拄著錫杖站立。南泉禪師說：『不是不是，這是風力所轉，終將敗壞。』僧人說：『章敬禪師說是，和尚為什麼說不是？』南泉禪師說：『章敬禪師說的是，是你不是。』（長慶慧棱禪師說：『和尚是什麼心行？』云居道膺禪師說：『章敬禪師未必說是，南泉禪師未必說不是。』又說：『這僧人當初如果拄著錫杖出去就好了。』徑山宗杲禪師舉麻谷寶徹禪師拄著錫杖到章敬禪師處，繞禪床三圈，振錫一下，卓然而立的故事，說：『純鋼打就，生鐵鑄成。』章敬禪師說：『是是。』妙喜宗杲禪師評論說：『錦上鋪花三五重。』麻谷寶徹禪師又拄著錫杖到南泉禪師處，繞禪床三圈，振錫一下，卓然而立。妙喜宗杲禪師評論說：『已經認輸了。』南泉禪師說：『不是不是。』妙喜宗杲禪師評論說：『柳樹上又加上了枷鎖。』麻谷寶徹禪師說：『章敬禪師說是，和尚為什麼說不是？』妙喜宗杲禪師評論說：『愁人莫向愁人說。』南泉禪師說：『章敬禪師說的是，是你不是，這是風力所轉，終將敗壞。』妙喜宗杲禪師評論說：『試著用火照看。』南泉禪師，麵皮有多厚？』又召集大眾說：『雲門文偃禪師這樣批駁。』）
【English Translation】 English version: A monk asked a Chan master to come. The master ascended the hall, spread his sitting cloth, bowed, and stood up. He picked up one of his sandals, dusted it off with his sleeve, and turned it upside down. The master said, 'This old monk is at fault.' (Huanglong Xin (1002-1069) commented: 'Baizhang (749-814) exhausted his supernatural powers, but it was not as good as Zhangjing (dates unknown) saying, "This old monk is at fault." ' Gushan Gui commented: 'Huanglong Meng Balang is still one step short. He only knows that Baizhang displays supernatural powers, but he doesn't know that Baizhang's tricks are exhausted. He only knows that Zhangjing says, "This old monk is at fault," but he doesn't know that Zhangjing admitted it with one sentence.') A monk came, circled the master three times, and stood with his staff. The master said, 'Yes, yes.' (Changqing Leng (854-932) replied: 'Where is the master's Dharma body and mind?') The monk went to Nanquan (748-835) and also circled him three times, standing with his staff. Nanquan said, 'No, no. This is turned by the wind and will eventually decay.' The monk said, 'Zhangjing said yes, why does the master say no?' Nanquan said, 'Zhangjing is right, but you are not.' (Changqing Leng said, 'What is the master's mind and conduct?' Yunju Xi said, 'Zhangjing may not have said yes, and Nanquan may not have said no.' He also said, 'It would have been better if this monk had just left with his staff.' Jingshan Gao cited the story of Magu Baoce (dates unknown) holding his staff, circling Zhangjing's meditation bed three times, shaking his staff, and standing upright, saying, 'Forged from pure steel, cast from pig iron.' Zhangjing said, 'Yes, yes.' Miaoxi Zonggao commented, 'Adding flowers to brocade three or five times.' Magu Baoce then held his staff and went to Nanquan, circling his meditation bed three times, shaking his staff, and standing upright. Miaoxi Zonggao commented, 'He has already admitted defeat.' Nanquan said, 'No, no.' Miaoxi Zonggao commented, 'Adding shackles to the willow tree.' Magu Baoce said, 'Zhangjing said yes, why does the master say no?' Miaoxi Zonggao commented, 'A sorrowful person should not speak to another sorrowful person.' Nanquan said, 'Zhangjing is right, but you are not. This is turned by the wind and will eventually decay.' Miaoxi Zonggao commented, 'Try shining a light on it.' How thick is Nanquan's face?' He then summoned the assembly and said, 'Yunmen Wenyan (864-949) criticized it like this.')
判。且道肯他不肯他 楚石琦云。麻谷繞床振錫。參禮常儀。為什麼章敬道是。南泉道不是。苦瓠連根苦。甜瓜徹蒂甜 天奇瑞雲。大凡行腳。須具個參方正眼。免被諸方籠罩。蓋因其僧用處不明。所以受人處分。章敬隨波逐浪。南泉截斷眾流。若是從容中道泛應曲。當如龍得水。似虎靠山。若是尋香逐氣。滯跡迷蹤。如羊觸籓。似猿在檻。此僧須乃大用盈懷。爭奈諳含來處。如今有持錫到山僧處。繞床三匝。振錫而立。山僧只問他是什麼。免得這僧向是非里走)。
大珠慧海禪師
越州大珠慧海禪師。建州朱氏子。初參馬祖。祖問。從何處來。曰越州大云寺來。祖曰。來此擬須何事。曰來求佛法。祖曰。我這裡一物也無。求甚麼佛法。自家寶藏不顧。拋家散走作么。曰阿那個是慧海寶藏。祖曰。即今問我者。是汝寶藏。一切具足。更無欠少。使用自在。何假外求。師于言下自識本心。不由知覺。踴躍禮謝。師事六載。自撰頓悟入道要門論一卷。法侄玄晏。竊出江外。呈馬祖。祖覽訖。告眾曰。越州有大珠。圓明光透自在。無遮障處也○僧問。如何得大涅槃。師曰。不造生死業。曰如何是生死業。師曰。求大涅槃。是生死業。舍垢取凈。是生死業。有得有證。是生死業。不脫對治門。是生死業。曰云何即
【現代漢語翻譯】 判。且道肯他不肯他 楚石琦云。麻谷繞床振錫。參禮常儀。為什麼章敬道是。南泉道不是。苦瓠連根苦。甜瓜徹蒂甜 天奇瑞雲。大凡行腳。須具個參方正眼。免被諸方籠罩。蓋因其僧用處不明。所以受人處分。章敬隨波逐浪。南泉截斷眾流。若是從容中道泛應曲。當如龍得水。似虎靠山。若是尋香逐氣。滯跡迷蹤。如羊觸籓。似猿在檻。此僧須乃大用盈懷。爭奈諳含來處。如今有持錫到山僧處。繞床三匝。振錫而立。山僧只問他是什麼。免得這僧向是非里走)。
大珠慧海禪師
越州大珠慧海禪師，建州朱氏之子。最初參拜馬祖（禪宗大師）。馬祖問：『你從哪裡來？』 答：『從越州大云寺來。』 馬祖說：『來這裡打算做什麼？』 答：『來求佛法。』 馬祖說：『我這裡什麼都沒有，求什麼佛法？自己的寶藏不去顧惜，離家出走幹什麼？』 答：『哪個是慧海的寶藏？』 馬祖說：『就是現在問我的這個，就是你的寶藏。一切都具備，沒有什麼欠缺，使用起來很自在，何必向外尋求？』 慧海禪師在言語之下自己認識了本心，不是通過知覺，而是頓悟。高興地禮拜感謝，侍奉馬祖六年。自己撰寫了《頓悟入道要門論》一卷，法侄玄晏偷偷地拿到江外，呈給馬祖。馬祖看完后，告訴大家說：『越州有大珠，圓明光透自在，沒有遮蔽障礙的地方。』 有僧人問：『如何才能得到大涅槃？』 慧海禪師說：『不造生死業。』 問：『什麼是生死業？』 慧海禪師說：『求大涅槃，就是生死業。捨棄污垢而取清凈，就是生死業。有得有證，就是生死業。不脫離對治之門，就是生死業。』 問：『如何才能……』
【English Translation】 Judgement. Moreover, does he agree or disagree? Chushi Qi said: Magu circles the bed, shaking his staff, participating in the usual rituals. Why does Zhangjing say it's right, and Nanquan say it's wrong? Bitter gourd is bitter from the root, sweet melon is sweet to the core. Tianqi Rui said: Generally, when traveling, one must have a correct eye for visiting different places to avoid being trapped by various factions. This is because the monk's use is unclear, so he is subject to others' disposal. Zhangjing follows the waves, while Nanquan cuts off the flow. If one is at ease in the middle way, responding flexibly, it's like a dragon getting water or a tiger relying on a mountain. If one seeks fragrance and chases after qi, lingering in traces and losing one's way, it's like a sheep butting against a fence or a monkey in a cage. This monk must have great use in his heart, but he doesn't understand where it comes from. Now, if someone comes to the mountain monk with a staff, circles the bed three times, and stands shaking the staff, the mountain monk will only ask him what it is, to avoid this monk going astray in right and wrong).
Great Pearl Huikai Chan Master
Chan Master Huikai of Dazhu (Great Pearl) in Yuezhou, was a man from the Zhu family of Jianzhou. He initially visited Mazu (a Chan master). Mazu asked, 'Where do you come from?' He replied, 'From Dayun (Great Cloud) Temple in Yuezhou.' Mazu said, 'What do you intend to do here?' He replied, 'I have come to seek the Buddha-dharma.' Mazu said, 'I have nothing here. What Buddha-dharma are you seeking? You do not care for your own treasure, but abandon your home and run around. What for?' He asked, 'Which is Huikai's treasure?' Mazu said, 'The one who is asking me now is your treasure. It is fully complete, lacking nothing. It is freely used. Why seek externally?' The master, upon hearing these words, recognized his original mind, not through perception, but through sudden awakening. He joyfully bowed and thanked Mazu, serving him for six years. He personally wrote a volume of 'Essentials for Entering the Path Through Sudden Awakening,' which his Dharma-nephew Xuanyan secretly took out to Jiangwai and presented to Mazu. After reading it, Mazu told the assembly, 'There is a Great Pearl in Yuezhou, whose complete and bright light penetrates freely, without any obstructions.' A monk asked, 'How can one attain Great Nirvana?' The master said, 'By not creating karma of birth and death.' The monk asked, 'What is the karma of birth and death?' The master said, 'Seeking Great Nirvana is the karma of birth and death. Abandoning defilement and grasping purity is the karma of birth and death. Having attainment and proof is the karma of birth and death. Not escaping the gate of counteractive measures is the karma of birth and death.' The monk asked, 'How then...?'
得解脫。師曰。本自無縛。不用求解。直用直行。是無等等○有三藏法師問。真如有變易否。師曰。有變易。三藏曰。禪師錯也。師卻問三藏。有真如否。曰有。師曰。若無變易。決定是凡僧也。豈不聞。善知識者。能回三毒。為三聚凈戒。回六識為六神通。回煩惱作菩提。回無明為大智。真如若無變易。三藏真是自然外道也。三藏曰。若爾者。真如即有變易也。師曰。若執真如有變易。亦是外道○源律師問。和尚修道。還用功否。師曰用功。曰如何用功。師曰。饑來吃飯。困來即眠。曰一切人總如是。同師用功否。師曰不同。曰何故不同。師曰。他吃飯時不肯吃飯。百種須索。睡時不肯睡。千般計較。所以不同也。律師杜口。
泐潭法會禪師
洪州泐潭法會禪師。問馬祖。如何是祖師西來意。祖曰。低聲近前來向汝道。師便近前。祖打一摑曰。六耳不同謀。且去來日來。師至來日。獨入法堂曰。請和尚道。祖曰且去。待老漢上堂出來問。與汝證明。師忽有省。遂曰。謝大眾證明。乃繞法堂一匝便去。
杉山智堅禪師
池州杉山智堅禪師。初與歸宗南泉行腳時。路逢一虎。各從虎邊過了。南泉問歸宗。適來見虎。似個甚麼。歸宗曰。似個貓兒。歸宗卻問師。師曰。似個狗子。又問南泉。南泉
【現代漢語翻譯】 現代漢語譯本 得解脫。 禪師說：『本來就沒有束縛，不需要去求解脫。直接用功，直接修行，才是無與倫比的。』 有三藏法師問：『真如（Tathata，事物的真實本性）有變易嗎？』 禪師說：『有變易。』 三藏法師說：『禪師錯了。』 禪師反問三藏法師：『有真如嗎？』 回答說：『有。』 禪師說：『如果沒有變易，那一定是凡夫俗僧。難道沒聽說過，善知識（Kalyanamitra，指引正道的人）能夠將三毒（貪嗔癡）轉為三聚凈戒（斷惡、行善、饒益有情），將六識（眼耳鼻舌身意）轉為六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通），將煩惱轉為菩提（Bodhi，覺悟），將無明（Avidya，無知）轉為大智慧。真如如果沒有變易，三藏法師真是自然外道了。』 三藏法師說：『如果這樣說，真如就有變易了？』 禪師說：『如果執著真如有變易，也是外道。』 源律師問：『和尚修道，還用功嗎？』 禪師說：『用功。』 問：『如何用功？』 禪師說：『餓了就吃飯，困了就睡覺。』 問：『所有人都這樣，和禪師用功一樣嗎？』 禪師說：『不同。』 問：『為什麼不同？』 禪師說：『他吃飯的時候不肯好好吃飯，百般挑剔；睡覺的時候不肯好好睡覺，千般算計。所以不同。』 律師無言以對。 泐潭法會禪師 洪州（今江西）泐潭法會禪師，問馬祖（709-788）：『如何是祖師西來意？』 馬祖說：『低聲靠近前來告訴你。』 禪師便靠近前。馬祖打了他一巴掌說：『六隻耳朵不能一起謀劃。先去吧，明天再來。』 禪師到了第二天，獨自進入法堂說：『請和尚說。』 馬祖說：『先去吧，等老漢我上堂出來問，為你證明。』 禪師忽然有所領悟，於是說：『謝謝大眾為我證明。』 於是繞法堂一圈便離開了。 杉山智堅禪師 池州（今安徽）杉山智堅禪師，當初與歸宗（禪師名）南泉（748-835）一起行腳參學時，路上遇到一隻老虎，各自從老虎身邊走過去了。南泉問歸宗：『剛才看見老虎，像個什麼？』 歸宗說：『像隻貓。』 歸宗反過來問禪師。禪師說：『像隻狗。』 又問南泉。南泉
【English Translation】 English version Achieve liberation.' The Master said, 'Originally there is no bondage, no need to seek liberation. Directly apply effort, directly practice, is unparalleled.' A Tripitaka Master (a Buddhist monk who has mastered the three divisions of the Buddhist canon) asked, 'Does Tathata (the true nature of things) change?' The Master said, 'It changes.' The Tripitaka Master said, 'Zen Master is wrong.' The Master asked the Tripitaka Master in return, 'Is there Tathata?' He replied, 'Yes.' The Master said, 'If there is no change, then you are definitely an ordinary monk. Haven't you heard that a good teacher (Kalyanamitra, a guide to the right path) can transform the three poisons (greed, hatred, and delusion) into the three pure precepts (abstaining from evil, doing good, benefiting sentient beings), transform the six consciousnesses (eye, ear, nose, tongue, body, and mind) into the six supernormal powers (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, divine feet, and extinction of outflows), transform afflictions into Bodhi (enlightenment), and transform ignorance (Avidya) into great wisdom. If Tathata does not change, Tripitaka Master is truly a natural heretic.' The Tripitaka Master said, 'If that's the case, then Tathata changes?' The Master said, 'If you cling to the idea that Tathata changes, you are also a heretic.' Lawyer Yuan asked, 'Does the Abbot still work hard in cultivation?' The Master said, 'I work hard.' He asked, 'How do you work hard?' The Master said, 'When I'm hungry, I eat; when I'm sleepy, I sleep.' He asked, 'Everyone is like this, are they working hard like the Master?' The Master said, 'It's different.' He asked, 'Why is it different?' The Master said, 'When he eats, he doesn't want to eat properly, making all sorts of demands; when he sleeps, he doesn't want to sleep properly, making all sorts of calculations. That's why it's different.' The lawyer was speechless. Zen Master Fahui of Letan Zen Master Fahui of Letan in Hongzhou (now Jiangxi), asked Mazu (709-788), 'What is the meaning of the Patriarch's coming from the West?' Mazu said, 'Come closer and I'll tell you in a low voice.' The Zen Master came closer. Mazu slapped him and said, 'Six ears cannot conspire together. Go now, come again tomorrow.' The Zen Master went to the Dharma Hall alone the next day and said, 'Please, Abbot, speak.' Mazu said, 'Go now, wait for me to come out after the Dharma talk and prove it for you.' The Zen Master suddenly had an insight, and then said, 'Thank you, everyone, for proving it for me.' Then he walked around the Dharma Hall once and left. Zen Master Zhijian of Shanshan Zen Master Zhijian of Shanshan in Chizhou (now Anhui), when he was traveling with Guizong (name of a Zen master) and Nanquan (748-835), they encountered a tiger on the road. They each passed by the tiger. Nanquan asked Guizong, 'What did the tiger look like just now?' Guizong said, 'Like a cat.' Guizong asked the Zen Master in return. The Zen Master said, 'Like a dog.' He also asked Nanquan. Nanquan
曰。我見是個大蟲(大溈智云。三個老漢。聚頭寐語。若要徹。一時參取這大蟲始得)○師吃飯次。南泉收生飯。乃曰。生聻。師曰無生。南泉曰。無生猶是末。南泉行數步。師召曰。長老。南泉回頭曰。作么。師曰。莫道是末○普請擇蕨次。南泉拈起一莖曰。這個大好供養。師曰。非但這個。百味珍羞他亦不顧。南泉曰。雖然如是。個個須嘗過始得(翠巖芝云。只如杉山與么道還有免得么。若免得去。未具眼在。若免不得。又違前話)。
泐潭惟建禪師
洪州泐潭惟建禪師。一日在法堂後坐禪。馬祖見乃吹師耳兩吹。師起見是祖。卻復入定。祖歸方丈。令侍者持一碗茶與師。師不顧。便自歸堂。
茗溪道行禪師
澧州茗溪道行禪師。嘗曰。吾有大病。非世所醫(后僧問曹山寂。古人云。吾有大病非世所醫。未審是甚麼病。曹山云。攢簇不得底病。云一切眾生。還有此病也無。曹山云。人人盡有。雲和尚還有此病也無。曹山云。正覓起處不得。云一切眾生。為甚麼不病。曹山云。一切眾生若病。即非眾生。云未審諸佛還有此病也無。曹山云。有。云既有。為甚麼不病。曹山云。為伊惺惺)。
石鞏慧藏禪師
撫州石鞏慧藏禪師。本以弋獵為務。惡見沙門。因逐鹿。從馬祖庵前過
。祖乃逆之。師遂問。還見鹿過否。祖曰。汝是何人。曰獵者。祖曰。汝解射否。曰解射。祖曰。汝一箭射幾個。曰一箭射一個。祖曰。汝不解射。曰和尚解射否。祖曰。解射。曰一箭射幾個。祖曰。一箭射一群。曰彼此生命。何用射他一群。祖曰。汝既知如是。何不自射。曰若教某甲自射。直是無下手處。祖曰。這漢曠劫無明煩惱。今日頓息。師擲下弓箭。投祖出家(雪竇顯云。馬師一箭一群。信彩射得。有甚用處。不如石鞏一箭一個。卻是好手。雪竇今日效古人之作。擬放一箭。高聲喝云。看箭。又云中也 清涼欽云。且道作么是一箭射一群底道理。直是三千大千世界生命。也不消一箭 翠巖芝云。馬祖一箭一群。猶未善在。山僧一箭射蠢動含靈。無不中者。雖然如是。只道得一半。更有一半。留與諸上座道)○一日在廚作務次。祖問。作甚麼。曰牧牛。祖曰。作么生牧。曰一回入草去。驀鼻拽將回。祖曰。子真牧牛。師便休○師住后。常以弓箭接機(載三平章)○師問西堂。汝還解捉得虛空么。西堂曰。捉得。師曰。作么生捉。西堂以手撮虛空。師曰。汝不解捉。西堂卻問。師兄作么生捉。師把西堂鼻孔拽。西堂作忍痛聲曰。太煞拽人鼻孔。直欲脫去。師曰。直須恁么捉虛空始得(天奇瑞雲。當時若解師子返擲
【現代漢語翻譯】 現代漢語譯本 祖師便反問他。石鞏慧藏禪師於是問道：『你還看見鹿經過嗎？』祖師說：『你是何人？』石鞏慧藏禪師說：『獵人。』祖師說：『你懂得射箭嗎？』石鞏慧藏禪師說：『懂得射箭。』祖師說：『你一箭射幾個？』石鞏慧藏禪師說：『一箭射一個。』祖師說：『你不懂射箭。』石鞏慧藏禪師說：『和尚懂得射箭嗎？』祖師說：『懂得射箭。』石鞏慧藏禪師說：『一箭射幾個？』祖師說：『一箭射一群。』石鞏慧藏禪師說：『彼此都有生命，為什麼要射他們一群？』祖師說：『你既然知道這樣，為什麼不射自己？』石鞏慧藏禪師說：『如果教我射自己，實在是無從下手。』祖師說：『這人曠劫以來的無明煩惱，今日頓然止息。』石鞏慧藏禪師放下弓箭，投奔祖師出家。（雪竇顯說：『馬祖（709-788）一箭射一群，確實射得中，有什麼用處？不如石鞏慧藏禪師一箭射一個，才是好手。雪竇顯今日效仿古人的做法，打算放一箭，高聲喝道：看箭！』又說：『中了！』清涼欽說：『且說怎樣才是一箭射一群的道理？直是三千大千世界的生命，也不需要一箭。』翠巖芝說：『馬祖（709-788）一箭射一群，還不夠好。山僧我一箭射蠢動含靈，沒有不中的。雖然如此，只說得一半，還有一半，留給各位上座說。』） 有一天在廚房做工的時候，祖師問：『做什麼？』石鞏慧藏禪師說：『牧牛。』祖師說：『怎麼牧？』石鞏慧藏禪師說：『一回到草叢裡去，就驀然拽著鼻子拉回來。』祖師說：『你真會牧牛。』石鞏慧藏禪師便停止了。 石鞏慧藏禪師住山之後，常常用弓箭來接引學人。（記載在《三平章》中） 石鞏慧藏禪師問西堂智藏禪師：『你還能捉得住虛空嗎？』西堂智藏禪師說：『捉得住。』石鞏慧藏禪師說：『怎麼捉？』西堂智藏禪師用手撮虛空。石鞏慧藏禪師說：『你不懂捉。』西堂智藏禪師反問：『師兄你怎樣捉？』石鞏慧藏禪師把西堂智藏禪師的鼻孔拽住。西堂智藏禪師作出忍痛的聲音說：『太用力拽人鼻孔，簡直要脫掉了。』石鞏慧藏禪師說：『必須這樣捉虛空才行。』（天奇瑞說：『當時如果懂得獅子反擲。』）
【English Translation】 English version The Patriarch then questioned him. The Master (Shi Gong Huizang) then asked, 'Did you see a deer pass by?' The Patriarch said, 'Who are you?' He said, 'A hunter.' The Patriarch said, 'Do you know how to shoot?' He said, 'I know how to shoot.' The Patriarch said, 'How many do you shoot with one arrow?' He said, 'One arrow shoots one.' The Patriarch said, 'You don't know how to shoot.' He said, 'Does the monk know how to shoot?' The Patriarch said, 'I know how to shoot.' He said, 'How many do you shoot with one arrow?' The Patriarch said, 'One arrow shoots a group.' He said, 'We both have lives, why shoot a group of them?' The Patriarch said, 'Since you know this, why not shoot yourself?' He said, 'If you teach me to shoot myself, I really have no way to start.' The Patriarch said, 'This man's ignorance and afflictions from countless kalpas (aeons) have ceased today.' The Master threw down his bow and arrows and followed the Patriarch to become a monk. (Xuedou Xian (980-1052) said, 'Ma Zu (709-788) shoots a group with one arrow, he certainly shoots accurately, but what's the use? It's better to shoot one with one arrow like Shi Gong, that's a good hand. Xuedou Xian today imitates the actions of the ancients, intending to release an arrow, shouting loudly: Watch the arrow!' Then he said, 'Hit!' Qingliang Qin said, 'And what is the principle of shooting a group with one arrow? It's just that the lives of the three thousand great thousand worlds don't need an arrow.' Cuiyan Zhi said, 'Ma Zu (709-788) shoots a group with one arrow, but it's still not good enough. This monk shoots all moving and sentient beings with one arrow, and none are missed. Although it is so, only half is said, and the other half is left for all of you to say.') One day, while working in the kitchen, the Patriarch asked, 'What are you doing?' He said, 'Herding cattle.' The Patriarch said, 'How do you herd?' He said, 'Every time they go into the grass, I suddenly pull them back by the nose.' The Patriarch said, 'You really know how to herd cattle.' The Master then stopped. After the Master (Shi Gong Huizang) lived on the mountain, he often used bows and arrows to receive students. (Recorded in 'San Ping Zhang') The Master (Shi Gong Huizang) asked Xitang Zhizang, 'Can you still catch the void?' Xitang Zhizang said, 'I can catch it.' The Master (Shi Gong Huizang) said, 'How do you catch it?' Xitang Zhizang used his hand to grab the void. The Master (Shi Gong Huizang) said, 'You don't know how to catch it.' Xitang Zhizang asked in return, 'How do you catch it, senior brother?' The Master (Shi Gong Huizang) grabbed Xitang Zhizang's nostrils. Xitang Zhizang made a sound of pain, saying, 'You are pulling my nostrils too hard, they are about to come off.' The Master (Shi Gong Huizang) said, 'You must catch the void like this.' (Tianqi Rui said, 'At that time, if you understood the lion's reverse throw.')
慧藏粉骨碎身。皆因靠壁倚墻所以遭人毒手。可惜盡力提持。爭奈罕逢別者。今日當陽。還有通方者么。只如山僧如此口吧吧地如何。劍為不平離寶匣藥。因救病出金壺)。
北蘭讓禪師
江西北蘭讓禪師。湖塘亮長老問。承聞師兄畫得先師真。暫請瞻禮。師以兩手擘胸開示之。亮便禮拜。師曰。莫禮莫禮。亮曰。師兄錯也。某甲不禮師兄。師曰。汝禮先師真那。亮曰。因甚麼教莫禮。師曰。何曾錯。
南源道明禪師
袁州南源道明禪師。上堂。快馬一鞭。快人一言。有事何不出頭來。無事各自珍重。僧問。一言作么生。師乃吐舌曰。待我有廣長舌相。即向汝道○洞山參方上法堂。師曰。已相見了也。洞山便下去。明日卻上問曰。昨日已蒙和尚慈悲。不知甚麼處是與某甲巳相見處。師曰。心心無間斷。流入于性海。洞山曰。幾合放過。洞山辭。師曰。多學佛法。廣作利益。洞山曰。多學佛法即不問。如何是廣作利益。師曰。一物莫違。
中邑洪恩禪師
朗州中邑洪恩禪師。每見僧來。拍口作和和聲。仰山謝戒。師亦拍口作和和聲。仰山從西過東。師又拍口作和和聲。仰山從東過西。師又拍口作和和聲。仰山當中而立。然後謝戒。師曰。甚麼處得此三昧。仰山曰。于曹溪印子上脫
【現代漢語翻譯】 現代漢語譯本： 慧藏（一位僧人）粉身碎骨，都是因為靠墻倚墻，所以遭人毒手。可惜他盡力提持佛法，無奈很少遇到理解他的人。今日在當陽，還有通達佛法的人嗎？就像山僧我這樣口說不停，又能如何呢？（就像）寶劍爲了不平之事離開寶匣，良藥爲了救治疾病從金壺中取出一樣。
北蘭讓禪師
江西北蘭讓禪師，湖塘亮長老問：『聽說師兄畫了先師的真像，能否暫時讓我瞻仰一下？』禪師用兩手擘開胸膛來開示他。湖塘亮便禮拜。禪師說：『不要禮拜，不要禮拜。』湖塘亮說：『師兄錯了。我不是禮拜師兄。』禪師說：『你禮拜先師的真像啊。』湖塘亮說：『為什麼教我不要禮拜？』禪師說：『我哪裡錯了？』
南源道明禪師
袁州南源道明禪師上堂說法：『快馬一鞭就跑起來，聰明人一句話就明白。有事就站出來，沒事就各自珍重。』有僧人問：『一句話怎麼說？』禪師就吐出舌頭說：『等我有了廣長舌相，就對你說。』洞山（一位僧人）參學歸來上法堂，禪師說：『已經相見了啊。』洞山便下去了。第二天又上來問道：『昨天已經蒙和尚慈悲，不知道在哪裡是與我相見的地方？』禪師說：『心心無間斷，流入于性海。』洞山說：『差點錯過了。』洞山告辭，禪師說：『多學佛法，廣作利益。』洞山說：『多學佛法就不問了，如何是廣作利益？』禪師說：『一物莫違。』
中邑洪恩禪師
朗州中邑洪恩禪師，每次見到僧人來，就拍著嘴發出『和和』的聲音。仰山（一位僧人）謝戒時，禪師也拍著嘴發出『和和』的聲音。仰山從西邊走到東邊，禪師又拍著嘴發出『和和』的聲音。仰山從東邊走到西邊，禪師又拍著嘴發出『和和』的聲音。仰山站在中間不動，然後謝戒。禪師說：『從什麼地方得到這種三昧（一種禪定狀態）？』仰山說：『在曹溪（六祖慧能弘法之地）印子上脫出來的。』
【English Translation】 English version: Hui Zang (a monk) shattered his bones and body, all because he leaned against the wall, so he suffered at the hands of others. It's a pity he tried his best to uphold the Dharma, but unfortunately rarely met someone who understood him. Today in Dangyang, is there anyone who understands the Dharma? Just like this mountain monk talking non-stop, what can I do? (Like) a sword leaving its scabbard for injustice, medicine coming out of a golden pot to save the sick.
Zen Master Bei Lan Rang
Zen Master Bei Lan Rang of Jiangxi, Elder Hu Tang Liang asked: 'I heard that you, senior brother, painted a portrait of the late master. Could I have a look at it?' The Zen master opened his chest with both hands to show him. Hu Tang Liang then bowed. The Zen master said: 'Don't bow, don't bow.' Hu Tang Liang said: 'Senior brother is wrong. I am not bowing to senior brother.' The Zen master said: 'You are bowing to the late master's portrait.' Hu Tang Liang said: 'Why do you tell me not to bow?' The Zen master said: 'Where am I wrong?'
Zen Master Nan Yuan Dao Ming
Zen Master Nan Yuan Dao Ming of Yuanzhou gave a Dharma talk: 'A fast horse runs with one whip, a smart person understands with one word. If there is something, stand up. If there is nothing, cherish yourselves.' A monk asked: 'What is one word?' The Zen master stuck out his tongue and said: 'When I have the long broad tongue, I will tell you.' Dong Shan (a monk) returned from studying and went to the Dharma hall. The Zen master said: 'We have already met.' Dong Shan then went down. The next day, he came up again and asked: 'Yesterday, I already received the master's compassion. I don't know where is the place where we met?' The Zen master said: 'Heart to heart without interruption, flowing into the sea of nature.' Dong Shan said: 'I almost missed it.' Dong Shan bid farewell. The Zen master said: 'Study the Buddha-dharma more and do good deeds widely.' Dong Shan said: 'I won't ask about studying the Buddha-dharma more, but what is doing good deeds widely?' The Zen master said: 'Do not violate a single thing.'
Zen Master Zhong Yi Hong En
Zen Master Zhong Yi Hong En of Langzhou, whenever he saw a monk coming, he would clap his mouth and make a 'he he' sound. When Yang Shan (a monk) thanked him for the precepts, the Zen master also clapped his mouth and made a 'he he' sound. When Yang Shan walked from west to east, the Zen master clapped his mouth again and made a 'he he' sound. When Yang Shan walked from east to west, the Zen master clapped his mouth again and made a 'he he' sound. Yang Shan stood still in the middle, and then thanked him for the precepts. The Zen master said: 'Where did you get this samadhi (a state of meditative concentration)?' Yang Shan said: 'I escaped from the seal of Cao Xi (the place where the Sixth Patriarch Hui Neng propagated the Dharma).'
來。師曰。汝道曹溪用此三昧。接甚麼人。仰山曰。接一宿覺。仰山曰。和尚甚處得此三昧。師曰。我于馬大師處。得此三昧(瑯玡覺云。愁人莫向愁人說)○仰山又問。如何得見佛性義。師曰。我與汝說個譬喻。如一室有六窗。內有一獼猴。外有獼猴。從東邊喚猩猩。猩猩即應。如是六窗俱喚俱應。仰山禮謝起曰。適蒙和尚譬喻。無不了知。更有一事。祇如內獼猴睡著。外獼猴欲與相見。又且如何。師下繩床執仰山手作舞曰。猩猩與汝相見了。譬如蟭螟蟲在蚊子眼睫上作窠。向十字街頭叫云。土曠人稀。相逢者少(云居錫云。中邑當時若不得仰山這一句語。何處有中邑也 崇壽稠雲。還有人定得此道理么。若定不得。只是個弄精魂腳手。佛性義在甚麼處 玄覺遂云。若不是仰山。爭得見中邑。且道。甚麼處是仰山得見中邑處)。
泐潭常興禪師
洪州泐潭常興禪師。南泉至。見師面壁。乃拊師背。師問。汝是阿誰。曰普愿。師曰如何。曰也尋常。師曰。汝何多事。
汾州無業禪師
汾州無業禪師。商州上洛杜氏子。聞馬大師禪門鼎盛。特往瞻禮。祖睹其狀貌奇偉。語音如鐘。乃曰。巍巍佛堂。其中無佛。師禮跪而問曰。三乘文學。粗窮其旨。常聞禪門即心是佛。實未能了。祖曰。祇未了底
心即是。更無別物。師曰。如何是祖師西來密傳心印祖曰。大德正鬧在。且去別時來。師才出。祖召曰。大德。師回首。祖曰。是甚麼。師便領悟。乃禮拜。祖曰。這鈍漢。禮拜作么(云居錫云。甚麼處。是汾州正鬧)○師住開元精舍。學者致問。多答之曰。莫妄想○唐憲宗。屢召師。皆辭疾不赴。暨穆宗即位。赍詔迎請。師微笑曰。貧道何德累煩世主。且請前行。吾從別道去矣。乃澡身剃髮。至中夜。告弟子惠愔等曰。汝等見聞覺知之性。與太虛同壽。不生不滅。一切境界。本自空寂。無一法可得。迷者不了。即為境惑。一為境惑。流轉不窮。汝等當知。心性本自有之。非因造作。猶如金剛。不可破壞。一切諸法。如影如響。無有實者。經云。唯此一事實。餘二則非真。常了一切空。無一物當情。是諸佛用心處。汝等勤而行之。言訖跏趺而逝。
鵝湖大義禪師
信州鵝湖大義禪師。衢州須江徐氏子。唐憲宗。嘗詔入內。于麟德殿論義。帝乃問。何者是佛性。師對曰。不離陛下所問。帝默契。真宗益加欽重○有一僧。乞置塔。李翱尚書問曰。教中不許將尸塔下過。又作么生。僧無對。僧卻問師。師曰。他得大闡提。
伊闕自在禪師
伊闕伏牛山自在禪師。吳興李氏子。初依國一禪師受具。后
【現代漢語翻譯】 現代漢語譯本 『心』就是那個。沒有其他的東西。馬祖道一禪師問：『什麼是祖師西來秘密傳授的心印？』 汾州無業禪師說：『你正在喧鬧之中，先去別處，過後再來。』 汾州無業禪師剛要離開，馬祖道一禪師叫住他：『喂，你！』 汾州無業禪師回頭。馬祖道一禪師問：『是什麼？』 汾州無業禪師當下領悟，於是禮拜。馬祖道一禪師說：『你這遲鈍的傢伙，禮拜做什麼？』（云居錫禪師說：『哪裡是汾州無業禪師正在喧鬧的地方？』） 汾州無業禪師住在開元精舍，學人前來請教，他大多回答說：『不要妄想。』 唐憲宗（公元806-820年）多次召見汾州無業禪師，他都以生病為由推辭不去。等到唐穆宗即位，派人帶著詔書迎接他，汾州無業禪師微笑著說：『貧道有什麼德行，要麻煩世俗的君主？請你們先行，我從別的路走了。』 於是沐浴剃髮，到了半夜，告訴弟子惠愔等人說：『你們的見聞覺知之性，與太虛空同等壽命，不生不滅。一切境界，本來就是空寂的，沒有一法可以得到。迷惑的人不明白，就被境界迷惑。一旦被境界迷惑，就會流轉不休。你們應當知道，心性本來就有的，不是因為造作而產生的，猶如金剛石，不可破壞。一切諸法，如影子和回聲，沒有真實的。經書上說：『只有這一件事是真實的，其餘兩件事都不是真實的。』 常常明瞭一切皆空，沒有一物可以執著。這是諸佛用心的地方，你們要勤奮地去實行。』 說完就結跏趺坐而逝世。 鵝湖大義禪師 信州鵝湖大義禪師，衢州須江徐氏之子。唐憲宗（公元806-820年）曾經下詔讓他入宮，在麟德殿論義。皇帝問：『什麼是佛性？』 大義禪師回答說：『不離陛下所問。』 皇帝心領神會，宋真宗更加欽佩尊重。 有一個僧人，請求設定佛塔。李翱尚書問道：『佛教中不允許將屍體從塔下經過，那又該怎麼辦呢？』 僧人無言以對。僧人反過來問大義禪師，大義禪師說：『他得到了大闡提（斷善根的人）。』 伊闕自在禪師 伊闕伏牛山自在禪師，吳興李氏之子。起初依止國一禪師受具足戒，後來...
【English Translation】 English version 『Mind』 is it. There is nothing else. Master Ma Zu Daoyi asked: 『What is the secret transmission of the mind-seal from the West by the Patriarch?』 Zen Master Wuye of Fenzhou said: 『You are right in the midst of the noise. Go elsewhere first, and come back later.』 As Zen Master Wuye of Fenzhou was about to leave, Master Ma Zu Daoyi called out to him: 『Hey, you!』 Zen Master Wuye of Fenzhou turned his head. Master Ma Zu Daoyi asked: 『What is it?』 Zen Master Wuye of Fenzhou immediately understood, and then bowed. Master Ma Zu Daoyi said: 『You dull fellow, what are you bowing for?』 (Zen Master Yunju Xi said: 『Where is the place where Zen Master Wuye of Fenzhou is in the midst of the noise?』) Zen Master Wuye of Fenzhou lived in the Kaiyuan Jing舍 (Kaiyuan Vihara), and when scholars came to ask for instruction, he mostly replied: 『Do not妄想 (engage in delusional thinking).』 Emperor Xianzong of Tang (806-820 AD) repeatedly summoned Zen Master Wuye of Fenzhou, but he declined to go on the grounds of illness. When Emperor Muzong of Tang ascended the throne, he sent someone with an imperial edict to welcome him. Zen Master Wuye of Fenzhou smiled and said: 『What virtue do I, a poor monk, have to trouble the secular ruler? Please go ahead, I will go by another way.』 Then he bathed and shaved his head, and at midnight, he told his disciples Huiyin and others: 『Your nature of seeing, hearing, feeling, and knowing is as long-lived as the great void, neither arising nor ceasing. All realms are originally empty and silent, and there is no dharma that can be obtained. Those who are deluded do not understand and are confused by the realms. Once confused by the realms, they will transmigrate endlessly. You should know that the mind-nature is originally inherent, not produced by fabrication, like a diamond, indestructible. All dharmas are like shadows and echoes, without reality. The scriptures say: 『Only this one thing is real, the other two are not true.』 Always understand that everything is empty, and there is nothing to cling to. This is where the Buddhas use their minds, and you should diligently practice it.』 After speaking, he sat in the lotus position and passed away. Zen Master Dayi of Ehu Zen Master Dayi of Ehu in Xinzhou, was the son of the Xu family of Xujiang in Quzhou. Emperor Xianzong of Tang (806-820 AD) once ordered him to enter the palace to discuss the meaning in the Linde Hall. The emperor asked: 『What is Buddha-nature?』 Zen Master Dayi replied: 『It is not apart from what Your Majesty is asking.』 The emperor understood implicitly, and Emperor Zhenzong of Song admired and respected him even more. There was a monk who requested to build a pagoda. Minister Li Ao asked: 『The teachings do not allow corpses to pass under the pagoda, so what should be done?』 The monk was speechless. The monk asked Zen Master Dayi in return, and Zen Master Dayi said: 『He has obtained the great Icchantika (one who has severed the roots of goodness).』 Zen Master Zizai of Yique Zen Master Zizai of Funiu Mountain in Yique, was the son of the Li family of Wuxing. He initially relied on Zen Master Guoyi to receive the full precepts, and later...
參馬祖。發明心地。祖令送書與忠國師。國師曰。馬大師。以何法示徒。曰即心即佛。國師曰。是甚麼語話。良久又問曰。此外更有何言教。師曰。非心非佛。或曰不是心。不是佛。不是物。國師曰。猶較些子。師曰。馬大師即恁么。未審。和尚此間如何。國師曰。三點如流水。曲似刈禾鐮(雪竇顯向猶較些子處。便喝。又向曲似刈禾鐮處云。是恁么語話。也好與一拶。見之不取。千載難忘 溈山喆云。當時但呵呵大笑。復問國師此問如何。待云三點如流水。又呵呵大笑。教他國師。進且無門。退亦無路。何故。入虎穴撩虎兒。須是其人 姜山方云。大小國師。有頭無尾。待伊道不是心。不是佛。不是物。亦向道是什麼語話。豈不光前絕後)○師后居伏牛山。上堂曰。即心即佛。是無病求藥句。非心非佛。是藥病對治句。僧問。如何是脫灑底句。師曰。伏牛山下古今傳。
三角總印禪師
潭州三角山總印禪師。上堂。若論此事。眨上眉毛。早已蹉過也。麻谷便問。眨上眉毛即不問。如何是此事。師曰。蹉過也。麻谷乃掀倒禪床。師便打(長慶棱代云。悄然 保福展云。三角賊過後張弓 雪竇顯云。兩個有頭無尾漢。眉毛未曾眨上。說什麼此事蹉過。尋有僧問。眉毛為甚不眨上。師便打 昭覺勤云。慣調金
【現代漢語翻譯】 現代漢語譯本： 參訪馬祖（指馬祖道一禪師，709-788），開悟了心地。馬祖讓送書信給忠國師（指常浩，738-818）。忠國師問：『馬大師（指馬祖道一禪師）用什麼方法教導弟子？』 回答說：『即心即佛。』 忠國師說：『這是什麼話？』 沉默良久，又問：『此外還有什麼言教？』 回答說：『非心非佛，或者說不是心，不是佛，不是物。』 忠國師說：『這樣還稍微好一點。』 回答說：『馬大師就是這樣，不知道和尚您這裡如何？』 忠國師說：『三點如流水，彎曲似割禾的鐮刀。』（雪竇顯說，在『猶較些子』處，就應該呵斥。又在『曲似刈禾鐮』處說，是這樣的話，也好給一巴掌。見到卻不取，千載難忘。溈山喆說，當時只要呵呵大笑，再反問國師這個問題如何。等到他說『三點如流水』，又呵呵大笑，讓那個國師，進也無門，退也無路。為什麼？因為入虎穴去撩撥虎崽，必須是這樣的人。姜山方說，大小國師，有頭無尾。等他說『不是心，不是佛，不是物』，也應該問他是什麼話，豈不是光前絕後。）後來禪師住在伏牛山，上堂說法時說：『即心即佛，是有病求藥的說法；非心非佛，是藥與病相對治療的說法。』 有僧人問：『如何是脫灑的說法？』 回答說：『伏牛山下古今傳。』
三角總印禪師
潭州三角山總印禪師上堂說法：『如果談論這件事，眨一下眉毛，就已經錯過了。』 麻谷（指麻谷寶徹禪師）便問：『眨一下眉毛暫且不問，如何是這件事？』 禪師說：『錯過了。』 麻谷於是掀翻禪床，禪師便打他。（長慶棱代替說，悄然無聲。保福展說，三角山的賊過後才張弓。雪竇顯說，兩個有頭無尾的傢伙，眉毛還沒眨，說什麼這件事錯過了。後來有僧人問，眉毛為什麼不眨，禪師便打他。昭覺勤說，慣於調金。）
【English Translation】 English version: He visited Mazu (Mazu Daoyi, 709-788) and awakened to the essence of mind. Mazu instructed him to deliver a letter to National Teacher Zhong (Chang Hao, 738-818). The National Teacher asked, 'What Dharma does Great Master Ma (Mazu Daoyi) use to instruct his disciples?' He replied, 'It is: 'The Mind is the Buddha.'' The National Teacher said, 'What kind of talk is that?' After a long silence, he asked again, 'Besides this, what other teachings are there?' He replied, 'Neither Mind nor Buddha, or it is not mind, not Buddha, not thing.' The National Teacher said, 'That's a little better.' He replied, 'Great Master Ma is just like that, I don't know how it is here with you, Venerable?' The National Teacher said, 'Three dots are like flowing water, curved like a sickle for cutting rice.' (Xuedou Xian said that at the point of 'That's a little better,' one should shout. And at the point of 'curved like a sickle for cutting rice,' he said, if that's the kind of talk, it would be good to give a slap. To see it but not take it, is unforgettable for a thousand years. Weishan Zhe said that at that time, one should just laugh heartily and then ask the National Teacher how this question is. Waiting for him to say 'Three dots are like flowing water,' then laugh heartily again, leaving that National Teacher with no way to advance or retreat. Why? Because entering the tiger's den to provoke the tiger cub requires such a person. Jiangshan Fang said that the great National Teacher has a head but no tail. Waiting for him to say 'It is not mind, not Buddha, not thing,' one should also ask him what kind of talk that is, wouldn't that be glorifying the past and cutting off the future?) Later, the Chan master lived in Funiu Mountain. During an assembly, he said, 'The Mind is the Buddha' is a phrase for seeking medicine when there is illness; 'Neither Mind nor Buddha' is a phrase for treating illness with medicine. A monk asked, 'What is a liberating phrase?' He replied, 'Funiu Mountain has been passed down from ancient times to the present.'
Chan Master Sānjiǎo Zǒngyìn
Chan Master Zǒngyìn of Sānjiǎo Mountain in Tánzhōu, during an assembly, said, 'If we talk about this matter, even a blink of an eyebrow is already a mistake.' Magu (Magu Baozhe) then asked, 'I won't ask about the blink of an eyebrow, what is this matter?' The Chan master said, 'It's a mistake.' Magu then overturned the meditation bed, and the Chan master hit him. (Changqing Leng said on his behalf, silently. Baofu Zhan said, the thief of Sanjiao Mountain draws his bow after the fact. Xuedou Xian said, two fellows with heads but no tails, their eyebrows haven't even blinked, what are they talking about missing this matter? Later, a monk asked why the eyebrows don't blink, and the Chan master hit him. Zhaojue Qin said, skilled at tuning gold.)
鏃。久歷沙場。一箭落雙鵰。人前夸敏手。雖然大似把手上高山。未免傍觀者哂。若據崇寧見處。喚作此事。早是好肉上剜瘡了也。何況更論眨上眉毛。早已蹉過。麻谷雪竇。賊過後張弓則故是。更有一個。驀拈拄杖便下座 徑山杲云。蹉過麻谷也不知)。
魯祖寶云禪師
池州魯祖山寶云禪師。洞山來參。禮拜起侍立。少頃而出卻再入來。師曰。祇恁么祇恁么。所以如此。洞山曰。大有人不肯。師曰。作么取汝口辯。洞山便禮拜○僧問。如何是不言言。師曰。汝口在甚麼處。曰無口。師曰。將甚麼吃飯。僧無對(洞山價代云。他不饑。吃什麼飯 雪竇顯云。好劈脊棒。這般漢開口了合不得。合口了開不得 黃龍新云。雪竇只知這僧開口了合不得。合口了開不得。殊不知魯祖被這擔板漢勘破 天童覺云。這僧只解握死蛇頭。不能捋猛虎鬚。當時待他問。你口在什麼處。便與一喝。拂袖便行。直饒魯祖全機。往往做手腳不及)○師尋常見僧來。便面壁。南泉聞曰。我尋常向師僧道。向佛未出世時會取。尚不得一個半個。他恁么驢年去(報慈遂云。為復唱和語。不肯語 保福展問長慶。祇如魯祖。節文在甚麼處。被南泉恁么道。長慶雲。退己讓於人萬中無一個 羅山閑云。陳老師。當時若見。背上與五火抄。
【現代漢語翻譯】 箭鏃（箭頭）。長久經歷戰場，一箭射中兩隻雕。在人前誇耀自己手快。即使（箭術）好像是把手放在高山上（比喻箭術高超），也免不了被旁觀者嘲笑。如果按照崇寧（宋徽宗年號，1102-1106年）時的見解來看，把這叫做『此事』，早就是好肉上剜瘡了。更何況還評論眨眼之間的事情，早就錯過了。麻谷和雪竇（均為禪宗祖師），（好比）賊走了才張弓（比喻事後才採取行動）。還有一個（公案），立刻拿起拄杖就下座（禪宗用語，指當機立斷）。徑山杲（禪師）說：『錯過麻谷也不知道』。
魯祖寶云禪師
池州魯祖山寶云禪師，洞山（禪師）前來參拜。禮拜完畢后侍立一旁。過了一會兒又出去，然後又進來。魯祖禪師說：『就這麼，就這麼，所以才這樣。』洞山（禪師）說：『很多人不肯承認。』魯祖禪師說：『要你的口才做什麼？』洞山（禪師）便禮拜。（有）僧人問：『如何是不言之言？』魯祖禪師說：『你的口在哪裡？』（僧人）說：『沒有口。』魯祖禪師說：『用什麼吃飯？』僧人無言以對。（洞山價代說：『他不餓，吃什麼飯？』雪竇顯說：『該打脊背，這種人開口了合不上，合上了開不了。』黃龍新說：『雪竇只知道這僧人開口了合不上，合上了開不了，卻不知道魯祖被這死板的人看破了。』天童覺說：『這僧人只會握死蛇頭，不能捋猛虎鬚。當時等他問你口在哪裡，就應該給他一喝，拂袖便走。即使魯祖禪師機鋒敏銳，也往往來不及出手。』）魯祖禪師經常看見僧人來，就面壁。南泉（禪師）聽說了，說：『我經常對僧人說，向佛未出世時領會，尚且得不到一個半個，他這樣驢年（指遙遙無期）才能領會？』（報慈遂說：『是唱和語，還是不肯說？』保福展問長慶：『像魯祖禪師這樣，關鍵在哪裡？被南泉禪師這樣說。』長慶說：『退讓於人，萬人中沒有一個。』羅山閑說：『陳老師，當時如果見到，就在他背上燒五把火。』）
【English Translation】 Arrowhead. Having experienced many battles, shooting down two eagles with one arrow. Boasting about one's skill in front of others. Even if it seems like placing one's hand on a high mountain (metaphor for superb skill), one cannot avoid being ridiculed by onlookers. If judged from the perspective of the Chongning era (Song Dynasty reign title, 1102-1106 AD), calling this 'the matter' is like carving a wound on good flesh. Moreover, commenting on matters that happen in the blink of an eye is already a missed opportunity. Magu and Xuedou (both Zen masters) are like drawing a bow after the thief has left (acting after the event). There is also a koan where one immediately picks up a staff and descends from the seat. Jingshan Gao (Zen master) said: 'Missing Magu and not even knowing it'.
Zen Master Luzu Baoyun
Zen Master Baoyun of Mount Luzu in Chizhou. Dongshan (Zen master) came to visit. After bowing, he stood in attendance. After a while, he went out and then came back in. The Master Luzu said, 'Just like this, just like this, that's why it is so.' Dongshan (Zen master) said, 'Many people are unwilling to acknowledge it.' Master Luzu said, 'What use is your eloquence?' Dongshan (Zen master) then bowed. A monk asked, 'What is speech that is not speech?' Master Luzu said, 'Where is your mouth?' The monk said, 'I have no mouth.' Master Luzu said, 'What do you use to eat?' The monk was speechless. (Dongshan Jiadai said, 'He is not hungry, what does he eat?' Xuedou Xian said, 'Deserves a good beating on the back, this kind of person cannot close his mouth once he opens it, and cannot open it once he closes it.' Huanglong Xin said, 'Xuedou only knows that this monk cannot close his mouth once he opens it, and cannot open it once he closes it, but does not know that Luzu was seen through by this rigid person.' Tiantong Jue said, 'This monk only knows how to hold a dead snake's head, and cannot stroke a fierce tiger's whiskers. At that time, when he asked where your mouth is, he should have been given a shout and then left with a flick of the sleeve. Even if Master Luzu's wit is sharp, he often cannot react in time.') Master Luzu often turned to face the wall when he saw monks coming. Nanquan (Zen master) heard about this and said, 'I often tell monks to understand before the Buddha appeared in the world, and they still cannot get even half of it. How many donkey years (meaning indefinitely) will it take for him to understand like this?' (Bao Ci Sui said, 'Is it a call and response, or is he unwilling to speak?' Baofu Zhan asked Changqing, 'Like Zen Master Luzu, where is the key point? Being spoken of like this by Nanquan.' Changqing said, 'To yield to others, there is not one in ten thousand.' Luoshan Xian said, 'Teacher Chen, if I had seen it at that time, I would have burned five fires on his back.')
何故。為伊解放不解收 玄沙備云。我當時若見。也與五火抄 云居錫云。羅山玄沙。總恁么道。為復一般。別有道理。若擇得出。許上座。佛法有去處 徑山杲云。魯祖不得南泉。幾乎覷破壁 笑巖寶云。魯祖若非南泉。幾成滯貨。當時若有個納僧入來。才見伊恁么。便與掀倒。不惟打斷諸老葛藤。亦免魔魅人家男女 徑山信云。魯祖面壁。若作佛法商量。入地獄如箭射)。
芙蓉太毓禪師
常州芙蓉山太毓禪師。金陵范氏子。因行食到龐居士前。居士擬接。師乃縮手曰。生心受施。凈名早訶去。此一機居士。還甘否。居士曰。當時善現。豈不作家。師曰。非關他事。居士曰。食到口邊。被他奪卻。師乃下食。居士曰。不消一句(昭覺勤云善現作家。芙蓉奇特。盡被龐居士。一時領過了也。只如居士道不消一句。且道。是那一句。端坐受供養。施主常安樂 天奇瑞雲。若有生心受食。水外必然有波。若不生心受食。凈名因甚過二十恒河世界。直向香積國中捧來。若受彼食。波外決定有水。且道。即今喚什麼作食。淡笑云。曲不藏直。真不掩偽)○居士又問。馬大師著實為人處。還分付吾師否。師曰。某甲尚未見他。作么生知他著實處。居士曰。祇此見知。也無討處。師曰。居士也不得一向言說。居士曰
【現代漢語翻譯】 現代漢語譯本： 為什麼呢？因為伊（指魯祖）解放了（心識）卻不理解如何收攝（心識）。玄沙師備說：『我當時如果見到，也會用五火抄（一種酷刑）對待他。』云居錫說：『羅山和玄沙，都這麼說，究竟是一樣的，還是另有道理？如果能辨別出來，我才承認你對佛法有所領悟。』徑山杲說：『魯祖如果不是南泉（的教導），幾乎就要看破墻壁（而入魔道）了。』笑巖寶說：『魯祖如果不是南泉，幾乎就成了滯銷的貨物。當時如果有個衲僧進來，一見到他那樣，就應該把他掀倒。這樣不僅能打斷諸位老禪師的葛藤（比喻糾纏不清的言論），也能避免迷惑人家男女。』徑山信說：『魯祖面壁，如果當作佛法來商量，那入地獄就像箭一樣快。』（註：魯祖指達摩祖師，南泉指南泉普愿禪師）
芙蓉太毓禪師
常州芙蓉山太毓禪師，金陵范氏之子。一次去行食（化緣）到龐居士（龐蘊，字道玄）面前，居士想要接過他的缽，禪師卻縮回手說：『生起心念接受佈施，維摩詰（凈名）早就呵斥過了。』這一機鋒，居士能接受嗎？居士說：『當時的善現（須菩提，解空第一），難道不是個行家嗎？』禪師說：『與他事無關。』居士說：『食物到了嘴邊，卻被他奪走了。』禪師於是放下食物。居士說：『不消一句。』（昭覺勤說：『善現是行家，芙蓉很奇特，都被龐居士一時領會過去了。』就像居士說『不消一句』，那麼，是哪一句呢？『端坐受供養，施主常安樂。』天奇瑞說：『如果生起心念接受食物，水外必然有波浪。如果不生起心念接受食物，維摩詰為什麼還要過二十個恒河沙數的世界，直接到香積國中捧來食物？如果接受了那裡的食物，波浪外一定有水。那麼，現在你們說什麼是食物？』淡笑說：『曲不藏直，真不掩偽。』）
居士又問：『馬大師（馬祖道一）真正為人處世的教誨，有沒有傳付給吾師？』禪師說：『我還沒有見過他，怎麼知道他真正為人處世的地方？』居士說：『僅僅是這個見知，也無處可尋。』禪師說：『居士也不要一味地說。』居士說：
【English Translation】 English version: Why? Because he (referring to Patriarch Lu, i.e., Bodhidharma) liberated (consciousness) but did not understand how to收 (gather in) (consciousness). Xuan Sha Bei said: 'If I had seen him at that time, I would have treated him with the five-fire torture.' Yun Ju Xi said: 'Luo Shan and Xuan Sha both say this, is it the same, or is there another reason? If you can distinguish it, I will admit that you have some understanding of the Dharma.' Jing Shan Gao said: 'If Patriarch Lu had not had Nan Quan (Nan Quan Pu Yuan)'s teaching, he would have almost seen through the wall (and entered a demonic path).' Xiao Yan Bao said: 'If Patriarch Lu had not had Nan Quan, he would have almost become unsalable goods. If a monk had come in at that time, and saw him like that, he should have knocked him down. This would not only break the entanglements of the old Chan masters, but also avoid bewitching the men and women of other people's families.' Jing Shan Xin said: 'Patriarch Lu facing the wall, if discussed as the Dharma, entering hell is as fast as an arrow.' (Note: Patriarch Lu refers to Bodhidharma, Nan Quan refers to Zen Master Nan Quan Pu Yuan)
Zen Master Fu Rong Tai Yu
Zen Master Tai Yu of Mount Fu Rong in Changzhou, was a son of the Fan family of Jinling. Once, when going for alms to the front of Layman Pang (Pang Yun, styled Dao Xuan), the layman wanted to take his bowl, but the Zen master withdrew his hand and said: 'To give rise to a thought of receiving alms, Vimalakirti (凈名) had already rebuked it.' Can the layman accept this critical moment? The layman said: 'Wasn't the善現 (Subhuti, foremost in understanding emptiness) of that time an expert?' The Zen master said: 'It has nothing to do with his affairs.' The layman said: 'The food is at the mouth, but it is taken away by him.' The Zen master then put down the food. The layman said: 'No need for a word.' (Zhao Jue Qin said: '善現 is an expert, Fu Rong is very special, all of them were understood by Layman Pang at once.' Just like the layman said 'No need for a word', then, which word is it? 'Sit upright and receive offerings, may the donors always be at peace.' Tian Qi Rui said: 'If a thought arises to receive food, there must be waves outside the water. If a thought does not arise to receive food, why would Vimalakirti have to go through twenty Ganges River worlds, directly to the Fragrant Accumulation Country to bring food? If you accept the food there, there must be water outside the waves. Then, what do you call food now?' Dan Xiao said: 'The crooked does not hide the straight, the true does not cover the false.')
The layman then asked: 'Has Master Ma (Ma Zu Dao Yi)'s true teaching of how to treat people been passed on to my teacher?' The Zen master said: 'I have not yet seen him, how do I know his true place of treating people?' The layman said: 'Just this seeing and knowing, there is nowhere to seek.' The Zen master said: 'Layman, don't just keep talking.' The layman said:
。一向言說。師又失宗。若作兩向三向。師還開得口否。師曰。直是開口不得。可謂實也。居士。撫掌而出(蔣山勤云。芙蓉何不道分付與我。待問如何是著實處。便好與一掌。待他眼睛定動。更與一掌。何故且要打斷許多葛藤)。
紫玉道通禪師
唐州紫玉山道通禪師。盧江何氏子。詣建陽。謁馬祖。祖尋遷龔公山。師亦隨之。祖將歸寂。謂師曰。夫玉石潤山秀麗。益汝道業。遇可居之。是秋遊洛。回至唐州西紫玉山。遂剪茅。構舍而居○于頔相公問。如何是黑風吹其船舫。漂墮羅剎鬼國。師曰。于頔客作漢。問恁么事作么。于公失色。師乃指曰。這個便是漂墮羅剎鬼國。公又問。如何是佛。師喚相公。公應諾。師曰。更莫別求(藥山儼聞云。噫可惜於家漢。生埋向紫玉山中。公聞乃謁見藥山。藥山問云。聞相公在紫玉山中。大作佛事是否。公云不敢。乃云。承聞有語相救。今日特來。藥山云。有疑但問。公云。如何是佛。藥山召于頔。公應諾。藥山云。是甚麼。公於此有省 長慶棱共羅山舉次。長慶雲。藥山一等是道。甚是奇特。雲泥有隔。羅山云。不得草草。當時賴遇是于頔。可中草窠里。撥著個焦尾大蟲。何處有藥山也。長慶雲。作么生。羅山云。還知于頔是鍛了底金么 大溈智云。于頔當時若
【現代漢語翻譯】 一味地這樣說。老師又失去了宗旨。如果分成兩方面或三方面來說，老師還能說得出口嗎？老師說：『簡直是說不出口，這可以說是實在的。』居士拍手而出。（蔣山勤說：『芙蓉為什麼不說分付給我，等我問什麼是著實處，就好好地給他一掌。等他眼睛穩定下來，再給他一掌。』為什麼？就是要打斷這麼多的葛藤。）
紫玉道通禪師
唐州紫玉山道通禪師，是盧江何氏的兒子。前往建陽，拜見馬祖（禪宗大師）。馬祖不久遷往龔公山，禪師也跟隨他去。馬祖將要圓寂時，對禪師說：『玉石滋潤山，使其秀麗，能增益你的道業。遇到可以居住的地方就住下吧。』這年秋天，禪師遊歷洛陽，回來後到了唐州西邊的紫玉山，於是砍伐茅草，建造房屋居住。于頔（唐朝官員）相公問：『什麼是黑風吹其船舫，漂墮羅剎鬼國？』禪師說：『于頔你是個打工的，問這種事幹什麼？』于公臉色大變。禪師於是指著他說：『這個便是漂墮羅剎鬼國。』于公又問：『什麼是佛？』禪師叫『相公』，于公應諾。禪師說：『更不要向別處尋求。』（藥山儼聽說后說：『唉，可惜於家漢，活埋在紫玉山中。』于公聽說後去拜見藥山。藥山問：『聽說相公在紫玉山中，大做佛事，是嗎？』于公說：『不敢。』又說：『聽說有話可以救我，今天特來。』藥山說：『有疑問就問。』于公問：『什麼是佛？』藥山叫『于頔』，于公應諾。藥山說：『是什麼？』于公因此有所領悟。長慶棱和羅山舉例說，長慶說：『藥山同樣是說，很是奇特，雲泥有別。』羅山說：『不可草率。當時幸虧是于頔，可以在草叢裡撥弄著焦尾大蟲。哪裡有藥山呢？』長慶說：『怎麼說？』羅山說：『還知道于頔是鍛造過的金子嗎？』大溈智說：『于頔當時如果
【English Translation】 Always speaking in this way. The teacher has again lost the principle. If speaking in two or three ways, could the teacher still open his mouth? The teacher said, 'Simply cannot open the mouth, this can be said to be true.' The layman clapped his hands and left. (Jiangshan Qin said, 'Why doesn't Furong say to entrust it to me, and wait for me to ask what is the real place, then give him a good slap. Wait for his eyes to stabilize, then give him another slap.' Why? It is to break off so many entanglements.)
Zen Master Ziyu Daotong
Zen Master Daotong of Ziyu Mountain in Tangzhou, was the son of the He family of Lujiang. He went to Jianyang to visit Mazu (a Chan Buddhism master). Mazu soon moved to Gonggong Mountain, and the Zen master followed him there as well. When Mazu was about to pass away, he said to the Zen master, 'Jade and stone nourish the mountain, making it beautiful, and can increase your progress in the Way. When you encounter a place where you can live, then live there.' That autumn, the Zen master traveled to Luoyang, and after returning, he arrived at Ziyu Mountain in the west of Tangzhou, so he cut thatch and built a house to live in. Yu Di (an official of the Tang Dynasty) asked, 'What is the black wind blowing its boats, drifting and falling into the Rakshasa (demon) ghost country?' The Zen master said, 'Yu Di, you are a worker, what are you doing asking about this kind of thing?' Yu Gong's face changed greatly. The Zen master then pointed at him and said, 'This is drifting and falling into the Rakshasa ghost country.' Yu Gong then asked, 'What is Buddha?' The Zen master called 'Xianggong', and Yu Gong responded. The Zen master said, 'Do not seek elsewhere.' (Yaoshan Yan heard this and said, 'Alas, it's a pity for the Yu family man, buried alive in Ziyu Mountain.' Yu Gong heard this and went to visit Yaoshan. Yaoshan asked, 'I heard that Xianggong is in Ziyu Mountain, doing great Buddhist affairs, is that so?' Yu Gong said, 'I dare not.' He also said, 'I heard that there are words that can save me, so I have come especially today.' Yaoshan said, 'If you have doubts, just ask.' Yu Gong asked, 'What is Buddha?' Yaoshan called 'Yu Di', and Yu Gong responded. Yaoshan said, 'What is it?' Yu Gong therefore had some understanding. Changqing Leng and Luoshan cited an example, Changqing said, 'Yaoshan is also speaking, it is very peculiar, there is a difference between clouds and mud.' Luoshan said, 'Do not be careless. At that time, fortunately it was Yu Di, who could be fiddling with a burnt-tail tiger in the grass. Where is Yaoshan?' Changqing said, 'How do you say that?' Luoshan said, 'Do you still know that Yu Di is forged gold?' Dawei Zhi said, 'If Yu Di at that time'
會。見藥山喚云。是什麼。只向道。和尚賺我來。拂袖便去。不惟作個慷慨丈夫。亦乃不鈍置紫玉 天奇瑞雲。一呼一諾。賓主分明。因什麼卻墮羅剎鬼國。皆因逐語隨言。拋真棄覺。被這黑風扇鼓萬劫漂沉。焉得不為客作賤人。豎拂子云。若向這裡會得。頓出無明業海。免宿門前草菴)。
五臺隱峰禪師
五臺山隱峰禪師。邵武軍鄧氏子。(時稱鄧隱峰)幼若不慧。父母聽其出家。初游馬祖之門。而未能睹奧。復來往石頭。雖兩番不捷。(語見馬祖章)而後于馬祖言下相契○師問石頭。如何得合道去。石頭曰。我亦不合道。師曰。畢竟如何。石頭曰。汝被這個得多少時邪○石頭刬草次。師在左側。叉手而立。石頭飛刬子向師前。刬一株草。師曰。和尚祇刬得這個。不刬得那個。石頭提起刬子。師接得便作刬草勢。石頭曰。汝祇刬得那個。不解刬得這個。師無對(洞山價云。還有堆阜么)○師一日推車次。馬祖展腳。在路上坐。師曰。請師收足。祖曰。已展不縮。師曰。已進不退。乃推車碾損祖腳。祖歸法堂。執斧子曰。適來碾損老僧腳底出來。師便出於祖前引頸。祖乃置斧(天奇瑞雲。師勝資強。人間少有。切不可流俗見解雖然。蓋世禪和。能有幾個作家。何故。未到盡驚山險峻。從來方識路高低)○
【現代漢語翻譯】 現代漢語譯本： 會。見藥山（藥山惟儼禪師）喚云：『是什麼？』只向道：『和尚賺我來。』拂袖便去。不惟作個慷慨丈夫，亦乃不鈍置紫玉（比喻有才能的人）。天奇瑞雲（天奇瑞禪師）：一呼一諾，賓主分明。因什麼卻墮羅剎鬼國？皆因逐語隨言，拋真棄覺，被這黑風扇鼓萬劫漂沉，焉得不為客作活計？豎拂子云：若向這裡會得，頓出無明業海，免宿門前草菴。
五臺隱峰禪師
五臺山隱峰禪師，邵武軍鄧氏子（時稱鄧隱峰）。幼若不慧，父母聽其出家。初游馬祖（馬祖道一禪師）之門，而未能睹奧，復來往石頭（石頭希遷禪師）。雖兩番不捷（語見馬祖章），而後于馬祖言下相契。師問石頭：『如何得合道去？』石頭曰：『我亦不合道。』師曰：『畢竟如何？』石頭曰：『汝被這個得多少時邪？』石頭刬草次，師在左側，叉手而立。石頭飛刬子向師前，刬一株草。師曰：『和尚祇刬得這個，不刬得那個。』石頭提起刬子，師接得便作刬草勢。石頭曰：『汝祇刬得那個，不解刬得這個。』師無對（洞山價云：還有堆阜么？）。師一日推車次，馬祖展腳，在路上坐。師曰：『請師收足。』祖曰：『已展不縮。』師曰：『已進不退。』乃推車碾損祖腳。祖歸法堂，執斧子曰：『適來碾損老僧腳底出來。』師便出於祖前引頸。祖乃置斧（天奇瑞雲：師勝資強，人間少有。切不可流俗見解雖然，蓋世禪和，能有幾個作家？何故？未到盡驚山險峻，從來方識路高低）。
【English Translation】 English version: Huì. Seeing Yaoshan (Zen Master Yaoshan Weiyan), he called out, 'What is it?' He only said, 'The monk has deceived me.' He flicked his sleeves and left. Not only acting as a generous man, but also not wasting Ziyu (a metaphor for a talented person). Tianqi Ruiyun (Zen Master Tianqi Rui): One call, one response, host and guest are distinct. Why did he fall into the Rakshasa (demon) realm? All because of following words and speech, abandoning truth and forsaking awakening, being fanned and drummed by this black wind, drifting and sinking for countless kalpas (eons). How could he not work as a guest? Raising the whisk, he said: If you understand here, you will suddenly emerge from the sea of ignorance and karma, and avoid lodging in the thatched hut in front of the gate.
Zen Master Yin Feng of Mount Wutai
Zen Master Yin Feng of Mount Wutai, was a son of the Deng family of Shaowu Army (at the time called Deng Yin Feng). As a child, he seemed unintelligent, and his parents allowed him to leave home. He first traveled to the gate of Mazu (Zen Master Mazu Daoyi), but failed to see the mystery, and then went back and forth to Shitou (Zen Master Shitou Xiqian). Although he was unsuccessful twice (as mentioned in the chapter on Mazu), he later agreed with Mazu's words. The master asked Shitou, 'How can one attain harmony with the Dao?' Shitou said, 'I also do not harmonize with the Dao.' The master said, 'What is it after all?' Shitou said, 'How long have you been caught by this?' Shitou was cutting grass, and the master stood on the left with his hands clasped. Shitou flew the grass cutter in front of the master, cutting a blade of grass. The master said, 'The monk only cuts this one, not that one.' Shitou picked up the grass cutter, and the master took it and made a gesture of cutting grass. Shitou said, 'You only cut that one, you don't understand how to cut this one.' The master had no reply (Dongshan Jia said: Are there still mounds?). One day, the master was pushing a cart, and Mazu stretched out his feet and sat on the road. The master said, 'Please withdraw your feet.' Mazu said, 'Already stretched out, not retracting.' The master said, 'Already advanced, not retreating.' He then pushed the cart and crushed Mazu's foot. Mazu returned to the Dharma hall, holding an axe, and said, 'Just now, something came out from under the old monk's foot.' The master then came out in front of Mazu and stretched his neck. Mazu then put down the axe (Tianqi Ruiyun said: The master is superior and resourceful, rare in the world. It is absolutely impossible to have a vulgar understanding, although there are few writers among the Zen monks of the world. Why? Before arriving, one is frightened by the steepness of the mountains, and only then does one realize the height of the road).
師到南泉。睹眾僧參次。南泉指凈瓶曰。銅瓶是境。瓶中有水。不得動著境。與老僧將水來。師拈起凈瓶。向南泉面前瀉。南泉便休○師後到溈山。便入堂。于上板頭。解放衣缽。溈山聞師叔到。先具威儀。下堂內相看。師見來便作臥勢。溈山便歸方丈。師乃發去。少間溈山問侍者。師叔在否。曰已去。溈山曰。去時有甚麼語。曰無語。溈山曰。莫道無語。其聲如雷○唐元和中。薦登五臺。路出淮西。屬吳元濟阻兵。違拒王命。官軍與賊軍交鋒。未決勝負。師曰。吾當去解其患。乃擲錫空中。飛身而過。兩軍將士仰觀。事符預夢。鬥心頓息。師既顯神異。慮成惑眾。遂入五臺。于金剛窟前將示滅。先問眾曰。諸方遷化。坐去臥去。吾嘗見之。還有立化也無。曰有。師曰。還有倒立者否。曰未嘗見有。師乃倒立而化。亭亭然。其衣順體。時眾議舁就茶毗。屹然不動。遠近瞻睹。驚歎無已。師有妹為尼。時亦在彼。乃拊而咄曰。老兄疇昔不循法律。死更熒惑於人。於是以手推之。僨然而踣。
西園曇藏禪師
南嶽西園蘭若曇藏禪師。受心印于大寂。后謁石頭。瑩然明徹。出住西園。禪侶日盛○一日自燒浴次。僧問。何不使沙彌。師撫掌三下(僧舉似曹山寂。曹山云。一等是拍手撫掌。就中西園奇怪。俱胝一指
【現代漢語翻譯】 現代漢語譯本： 禪師來到南泉普愿禪師處。看到眾僧正在參禪。南泉普愿指著凈瓶說：『銅瓶是外境，瓶中有水，不要觸動外境，替老僧把水拿來。』禪師拿起凈瓶，在南泉普愿面前倒掉。南泉普愿便作罷。禪師後來到溈山靈佑禪師處，直接進入禪堂，在上板頭放下衣缽。溈山靈佑聽說師叔到了，先整理好儀容，下堂內看望。禪師見他來便裝作睡覺的樣子。溈山靈佑便回方丈。禪師於是離開。過了一會兒，溈山靈佑問侍者：『師叔還在嗎？』回答說：『已經走了。』溈山靈佑說：『走的時候說了什麼嗎？』回答說：『沒有說話。』溈山靈佑說：『不要說沒說話，他的沉默如雷鳴一般。』唐元和年間（806-820），禪師被推薦到五臺山。路過淮西時，正趕上吳元濟起兵叛亂，違抗王命，官軍與賊軍交戰，勝負未分。禪師說：『我應當去解除這場禍患。』於是將錫杖擲向空中，飛身而過。兩軍將士仰頭觀看，事情與之前的夢境相符，戰鬥的念頭頓時停止。禪師既然顯現了神異，擔心迷惑眾人，於是進入五臺山，在金剛窟前將要示寂。先問眾人說：『各方遷化，有坐著去的，有躺著去的，我都見過。還有站著圓寂的嗎？』回答說：『有。』禪師說：『還有倒立著圓寂的嗎？』回答說：『未曾見過。』禪師於是倒立而圓寂，端正挺立，衣服順著身體。當時眾人商議抬去火化，卻屹然不動。遠近的人瞻仰觀看，驚歎不已。禪師有個妹妹是尼姑，當時也在那裡，便撫摸著禪師說：『老兄從前就不遵守規矩，死了還迷惑人。』於是用手推他，禪師的身體這才倒下。
西園曇藏禪師
南嶽西園蘭若的曇藏禪師，從大寂禪師處領受心印，後來參謁石頭希遷禪師，心性瑩澈明亮，之後到西園主持道場，禪侶日益增多。一天，曇藏禪師自己燒水洗浴，有僧人問：『為什麼不讓沙彌做這些事呢？』禪師拍了三下手掌。（僧人將此事告訴曹山寂禪師，曹山寂禪師說：『同樣是拍手撫掌，其中西園曇藏禪師的做法更為奇特。』就像俱胝和尚的一指禪一樣。）
【English Translation】 English version: The master arrived at Nanquan (name of a Zen master). Seeing the monks in their order of Zen practice, Nanquan (Puzhao) pointed to a clean bottle and said, 'The copper bottle is the external realm, and there is water in the bottle. Without touching the external realm, bring the water to this old monk.' The master picked up the clean bottle and poured it out in front of Nanquan (Puzhao). Nanquan (Puzhao) then stopped. Later, the master arrived at Weishan (Mount Wei) and went straight into the hall, placing his robes and bowl on the upper board. Weishan (Lingyou) heard that his uncle-master had arrived, first arranged his ceremonial attire, and went down to the hall to visit. Seeing him coming, the master pretended to be asleep. Weishan (Lingyou) then returned to his abbot's room. The master then departed. After a while, Weishan (Lingyou) asked the attendant, 'Is the uncle-master still here?' The attendant replied, 'He has already left.' Weishan (Lingyou) said, 'Did he say anything when he left?' The attendant replied, 'He said nothing.' Weishan (Lingyou) said, 'Don't say he said nothing; his silence was like thunder.' During the Yuanhe era (806-820) of the Tang Dynasty, the master was recommended to Mount Wutai. On the way, passing through Huaixi, he encountered Wu Yuanji, who had rebelled and defied the imperial command. The government troops and the rebel troops were engaged in battle, and the outcome was undecided. The master said, 'I should go and resolve this calamity.' He then threw his staff into the air and flew over. The generals and soldiers of both armies looked up in amazement. The event matched a previous dream, and the will to fight ceased immediately. Since the master had manifested supernatural powers, he worried about confusing the masses, so he entered Mount Wutai and was about to enter nirvana in front of the Vajra Cave. First, he asked the assembly, 'In various places, when people pass away, some sit, some lie down; I have seen them all. Are there any who pass away standing?' They replied, 'Yes.' The master said, 'Are there any who pass away upside down?' They replied, 'We have never seen any.' The master then passed away upside down, standing upright, his clothes following his body. At that time, the assembly discussed carrying him away for cremation, but he remained motionless. People from far and near gazed in wonder and exclaimed in admiration. The master had a sister who was a nun, and she was also there at the time. She stroked him and scolded him, saying, 'Elder brother, you never followed the rules in the past, and now you are confusing people even in death.' Then she pushed him with her hand, and the master's body fell down.
Zen Master Tan Zang of Xiyuan
Zen Master Tan Zang of Xiyuan Hermitage on Mount Nanyue received the mind seal from Zen Master Daji (Mazu Daoyi), and later visited Zen Master Shitou (Xiqian), his mind becoming clear and bright. He then went to Xiyuan to preside over the monastery, and the number of Zen practitioners increased daily. One day, Zen Master Tan Zang was boiling water for his bath himself when a monk asked, 'Why don't you have a novice monk do these things?' The master clapped his hands three times. (The monk told Zen Master Caoshan (Benji) about this, and Zen Master Caoshan (Benji) said, 'Although both involve clapping hands, Zen Master Tan Zang of Xiyuan's action is more extraordinary.' It is like the one-finger Zen of Zen Master Jizhi (俱胝).)
頭禪。蓋為承當處不諦當。僧卻問曹山西園撫掌。豈不是奴兒婢子邊事。曹山云是。云向上更有事也無。曹山云有。云如何是向上事。曹山叱云。這奴兒婢子)。
楊岐甄叔禪師
袁州楊岐山甄叔禪師。禪月問。如何是祖師西來意。師呈起數珠。禪月罔措。師曰會么。曰不會。師曰。某甲參見石頭來。曰見石頭。得何意旨。師指庭前鹿曰。會么。曰不會。師曰。渠儂得自由。
馬頭神藏禪師
磁州馬頭峰神藏禪師。上堂。知而無知。不是無知。而說無知。便下座(南泉愿云。恁么依師道。始道得一半。黃檗運云。不是南泉駁他。要圓前話)。
華林善覺禪師
潭州華林善覺禪師。常持錫杖。夜出林麓間。七步一振錫。一稱觀音名號。夾山問。遠聞和尚念觀音是否。師曰然。夾山曰。騎卻頭時如何。師曰。出頭即從汝騎。不出頭騎甚麼。夾山無對○僧參。方展坐具。師曰。緩緩。曰和尚見甚麼。師曰。可惜許磕破鐘樓。其僧從此悟入○觀察使裴休訪之。問曰。還有侍者否。師曰。有一兩個。祇是不可見客。裴公曰。在甚麼處。師乃喚大空小空。時二虎自庵后而出。裴公睹之驚悸。師語二虎曰。有客且去。二虎哮吼而去。裴公問曰。師作何行業。感得如斯。師乃良久曰。會么。曰不
【現代漢語翻譯】 現代漢語譯本： 頭禪，這是因為在承擔之處沒有真正領會。有僧人問曹山（洞山良價的弟子）在西園撫掌作何解。曹山說：『這是奴兒婢子邊事。』僧人又問：『向上更有事嗎？』曹山說：『有。』僧人問：『如何是向上事？』曹山呵斥道：『這奴兒婢子！』
楊岐甄叔禪師 袁州楊岐山甄叔禪師。禪月問：『如何是祖師西來意？』禪師拿起數珠。禪月不知所措。禪師說：『會嗎？』禪月說：『不會。』禪師說：『我曾經參見石頭希遷。』禪月問：『見石頭，得到什麼意旨？』禪師指著庭前的鹿說：『會嗎？』禪月說：『不會。』禪師說：『它們得到了自由。』
馬頭神藏禪師 磁州馬頭峰神藏禪師上堂說法：『知而無知，不是無知。而說無知。』說完便下座。（南泉普愿說：『這樣依照老師說的，才說對了一半。』黃檗希運說：『不是南泉駁斥他，是要圓滿前面的話。』）
華林善覺禪師 潭州華林善覺禪師，經常拿著錫杖，夜晚在林間行走，每走七步就振動錫杖，唸一聲觀音名號。夾山善會問：『遠聞和尚念觀音，是這樣嗎？』禪師說：『是的。』夾山問：『騎卻頭時如何？』禪師說：『出頭即從汝騎，不出頭騎甚麼？』夾山無言以對。有僧人蔘拜，剛展開坐具，禪師說：『緩緩。』僧人問：『和尚見甚麼？』禪師說：『可惜許磕破鐘樓。』這個僧人從此悟入。觀察使裴休拜訪他，問道：『還有侍者嗎？』禪師說：『有一兩個，只是不可見客。』裴公問：『在甚麼處？』禪師於是呼喚大空、小空。當時兩隻老虎從庵後走出。裴公看到后驚恐害怕。禪師對兩隻老虎說：『有客，且去。』兩隻老虎吼叫著離去。裴公問：『禪師做什麼行業，感得如此？』禪師沉默良久說：『會么？』裴公說：『不。』
【English Translation】 English version: Tou Chan (First Dhyana). This is because the place of undertaking is not truly understood. A monk asked Caoshan (a disciple of Dongshan Liangjie) about patting hands in the West Garden. Caoshan said, 'This is a matter for slaves and maids.' The monk then asked, 'Is there anything further beyond this?' Caoshan said, 'Yes.' The monk asked, 'What is the matter beyond this?' Caoshan scolded, 'These slaves and maids!'
Yangqi Zhenshu Chan Master Zen Master Zhenshu of Yangqi Mountain in Yuanzhou. Chanyue asked, 'What is the meaning of the Patriarch's coming from the West?' The Master presented his prayer beads. Chanyue was at a loss. The Master said, 'Do you understand?' He said, 'I do not understand.' The Master said, 'I once visited Shitou Xiqian.' Chanyue asked, 'Having seen Shitou, what intention did you gain?' The Master pointed to the deer in front of the courtyard and said, 'Do you understand?' He said, 'I do not understand.' The Master said, 'They have obtained freedom.'
Matou Shenzang Chan Master Chan Master Shenzang of Matou Peak in Cizhou ascended the hall and said, 'Knowing and not knowing is not not knowing. But to speak of not knowing.' Then he descended from the seat. (Nanquan Puyuan said, 'To rely on the teacher's words in this way is only half right.' Huangbo Xiyun said, 'It is not that Nanquan refuted him, but that he wanted to complete the previous statement.')
Hualin Shanjue Chan Master Chan Master Shanjue of Hualin in Tanzhou often carried a staff and walked in the forest at night, shaking his staff every seven steps and reciting the name of Guanyin (Avalokiteśvara). Jiashan Shanhui asked, 'I have heard from afar that the Abbot recites Guanyin, is this so?' The Master said, 'Yes.' Jiashan asked, 'What about when riding on the head?' The Master said, 'If the head emerges, then you may ride it; if it does not emerge, what will you ride?' Jiashan was speechless. A monk came to pay respects, and as soon as he spread his sitting cloth, the Master said, 'Slowly.' The monk asked, 'What does the Abbot see?' The Master said, 'It is a pity to break the bell tower.' From this, the monk attained enlightenment. The Inspector Pei Xiu visited him and asked, 'Are there any attendants?' The Master said, 'There are one or two, but they are not available to see guests.' Pei Gong asked, 'Where are they?' The Master then called out, 'Da Kong (Great Emptiness), Xiao Kong (Small Emptiness).' At that time, two tigers emerged from behind the hermitage. Pei Gong was frightened upon seeing them. The Master said to the two tigers, 'There is a guest, you may leave.' The two tigers roared and left. Pei Gong asked, 'What practice does the Master engage in to elicit such a response?' The Master remained silent for a long time and then said, 'Do you understand?' Pei Gong said, 'No.'
會。師曰。山僧常念觀音。
水塘和尚
汀州水塘和尚。問歸宗。甚麼人。歸宗曰。陳州人。師曰。年多少。歸宗曰。二十二。師曰。阇黎未生時。老僧去來。歸宗曰。和尚幾時生。師豎起拂子。歸宗曰。這個豈有生邪。師曰。會得即無生。曰未會在。師無語。
烏臼和尚
烏臼和尚。玄紹二上座參。師乃問。二禪客發足甚麼處。玄曰江西。師便打。玄曰。久知和尚有此機要。師曰。汝既不會。後面個師僧。祇對看。紹擬近前。師便打曰。信知同坑無異土。參堂去(雪竇顯云。宗師眼目。須至漝么。如金翅擘海。直取龍吞。有般漢。眼目未辨東西。拄杖不知顛倒。只管說照用同時。人境俱奪 溈山喆云。烏臼大似巨靈逞擘太華之威。蒼龍展奪驪珠之勢。直得乾坤失色。乃拈拄杖云。諸人還識烏臼么。若也識去。橫按鏌鎁寰中獨據。若也未識。棒頭有眼明如日卓拄杖下座 白雲端云。眾中商量道。拄杖在烏臼手裡。以強陵弱。有什麼難。苦哉。作這般見解。水亦難消所以道。醍醐上味。為世所珍遇斯等人。翻成毒藥。要識烏臼么。橫按鏌鎁全正令。太平寰宇斬癡頑 昭覺勤云。雪竇明辨古今。分別邪正。若不知有。爭恁么道。雖然如是。只見烏臼放行處。未明烏臼把住處。要知烏臼把住處么。
【現代漢語翻譯】 現代漢語譯本 會。師父說：『我經常唸誦觀音（Guanyin，即觀世音菩薩）。』
水塘和尚
汀州（Tingzhou）的水塘和尚問歸宗（Guizong）禪師：『你是什麼地方人？』歸宗禪師說：『陳州（Chenzhou）人。』水塘和尚問：『年齡多大了？』歸宗禪師說：『二十二歲。』水塘和尚說：『在你還沒出生的時候，老僧我就已經來來往往了。』歸宗禪師問：『和尚你是什麼時候出生的？』水塘和尚豎起拂塵。歸宗禪師說：『這個難道有生滅嗎？』水塘和尚說：『領會了就沒有生滅。』歸宗禪師說：『還沒有領會。』水塘和尚無語。
烏臼和尚
烏臼和尚，玄（Xuan）和紹（Shao）兩位上座前去參拜。烏臼和尚於是問：『二位禪客從哪裡出發？』玄回答說：『江西（Jiangxi）。』烏臼和尚便打了他。玄說：『早就知道和尚有這樣的機鋒。』烏臼和尚說：『你既然不會，讓後面的那位師僧回答看看。』紹想要上前，烏臼和尚便打他說：『相信同坑裡沒有不同的土。』（去參堂吧！） （雪竇顯（Xuedou Xian）禪師評論說：宗師的眼目，必須達到什麼程度？就像金翅鳥劈開大海，直接抓取龍吞食。有的人，眼目不能分辨東西，拄杖不知顛倒，只管說照用同時，人境俱奪。） （溈山喆（Weishan Zhe）禪師評論說：烏臼和尚很像巨靈神展現劈開華山（Hua Mountain）的威力，蒼龍展現奪取驪珠的氣勢，直接使得乾坤失色。於是拿起拄杖說：各位還認識烏臼和尚嗎？如果認識了，橫按鏌鎁劍，在寰宇中獨自佔據。如果還不認識，棒頭有眼，明亮如太陽！說完卓拄杖下座。） （白雲端（Baiyun Duan）禪師評論說：眾人商量道，拄杖在烏臼和尚手裡，以強凌弱，有什麼難的？可悲啊！作出這樣的見解，水也難以消化。所以說：醍醐是上等的美味，被世人所珍視，遇到這樣的人，反而變成毒藥。想要認識烏臼和尚嗎？橫按鏌鎁劍，全面執行正令，在太平寰宇中斬除癡頑。） （昭覺勤（Zhaojue Qin）禪師評論說：雪竇禪師明辨古今，分別邪正。若是不知有，怎麼會這樣說？雖然如此，只見烏臼和尚放開的地方，沒有明白烏臼和尚把持的地方。想要知道烏臼和尚把持的地方嗎？）
【English Translation】 English version The master said, 'This monk constantly recites Guanyin (Avalokiteśvara, the Bodhisattva of Compassion).'
Monk Shuitang
Monk Shuitang of Tingzhou (Tingzhou) asked Zen Master Guizong (Guizong), 'Where are you from?' Zen Master Guizong said, 'From Chenzhou (Chenzhou).' Monk Shuitang asked, 'How old are you?' Zen Master Guizong said, 'Twenty-two.' Monk Shuitang said, 'Before you were born, this old monk was already coming and going.' Zen Master Guizong asked, 'When were you born, Master?' Monk Shuitang raised his whisk. Zen Master Guizong said, 'Does this have birth and death?' Monk Shuitang said, 'If you understand, there is no birth and death.' Zen Master Guizong said, 'I haven't understood yet.' Monk Shuitang was silent.
Monk Wujiu
Monk Wujiu, the two senior monks Xuan (Xuan) and Shao (Shao) came to pay their respects. Monk Wujiu then asked, 'Where did you two Zen travelers set out from?' Xuan replied, 'Jiangxi (Jiangxi).' Monk Wujiu then struck him. Xuan said, 'I knew long ago that the Master had such a sharp wit.' Monk Wujiu said, 'Since you don't understand, let the monk behind you try to answer.' Shao tried to step forward, and Monk Wujiu struck him, saying, 'Believe that there is no different soil in the same pit.' (Go to the meditation hall!) (Zen Master Xuedou Xian (Xuedou Xian) commented: The eye of a Zen master must reach what level? It's like a garuda splitting the sea, directly grabbing and swallowing a dragon. Some people's eyes cannot distinguish east from west, and they don't know which end of their staff is up, only saying that illumination and function are simultaneous, and both person and environment are seized.) (Zen Master Weishan Zhe (Weishan Zhe) commented: Monk Wujiu is very much like the giant spirit god displaying the power of splitting Mount Hua (Hua Mountain), a blue dragon displaying the momentum of seizing the pearl. He directly caused heaven and earth to lose color. Then he picked up his staff and said, 'Do you all recognize Monk Wujiu? If you recognize him, he holds the Mo Xie sword horizontally, and occupies the universe alone. If you don't recognize him, the head of the staff has eyes, as bright as the sun!' After speaking, he struck the ground with his staff and descended from his seat.) (Zen Master Baiyun Duan (Baiyun Duan) commented: The crowd discussed, 'The staff is in Monk Wujiu's hands, using strength to bully the weak, what's so difficult about that?' How sad! To make such a view, even water is difficult to digest. Therefore, it is said: Ghee is a top-grade delicacy, cherished by the world, but when encountered by such people, it turns into poison. Do you want to recognize Monk Wujiu? Holding the Mo Xie sword horizontally, fully implement the correct order, and in the peaceful universe, cut down the foolish and stubborn.) (Zen Master Zhaojue Qin (Zhaojue Qin) commented: Zen Master Xuedou clearly distinguishes the past and present, and distinguishes the heretical from the orthodox. If you didn't know there was something there, how could you say it like that? Even so, I only see where Monk Wujiu releases, but I don't understand where Monk Wujiu holds on. Do you want to know where Monk Wujiu holds on?)
直得釋迦彌勒。猶為走使。不敢正眼覷著。若使據令而行。盡大地人。並須吃棒)。
古寺和尚
古寺和尚。丹霞來參。經宿。明旦粥熟。行者祇盛一缽與師。又盛一碗自吃。殊不顧丹霞。丹霞亦自盛粥吃。侍者曰。五更侵早起。更有夜行人。丹霞問師。何不教訓行者。得恁么無禮。師曰。凈地上不要點污人家男女。丹霞曰。幾不問過這老漢。
石臼和尚
石臼和尚。初參馬祖。祖問。甚麼處來。師曰。烏臼來。祖曰。烏臼近日有何言句。師曰。幾人於此茫然。祖曰。茫然且置。悄然一句作么生。師乃近前三步。祖曰。我有七棒。寄打烏臼。你還甘否。師曰。和尚先吃。某甲后甘(昭覺勤云。草窠里撥出一個半個。有什麼共語處。雖然如是猶放過一著在)。
本溪和尚
本溪和尚。因龐居士問。丹霞打侍者。意在何所。師曰。大老翁見人長短在。居士曰。為我與師同參。方敢借問。師曰。若恁么。從頭舉來。共你商量。居士曰。大老翁不可共你說人是非。師曰。念翁年老。居士曰。罪過罪過。
石林和尚
石林和尚。見龐居士來。乃豎起拂子曰。不落丹霞機。試道一句子。居士奪卻拂子。卻自豎起拳。師曰。正是丹霞機。居士曰。與我不落看。師曰。丹霞患啞。龐
【現代漢語翻譯】 現代漢語譯本： 即使是值得 釋迦彌勒（釋迦牟尼佛的繼承者）尊敬的人，也仍然像個跑腿的，不敢正眼看他。如果按照他的命令執行，那麼整個大地的人，都必須捱打。
古寺和尚
古寺的和尚，丹霞（禪師名號）前去參訪。住了一夜。第二天早上粥煮好了，行者（服侍僧人的侍者）只盛了一缽給師父，又盛了一碗自己吃，完全不顧丹霞。丹霞也自己盛粥吃。侍者說：『五更天還沒亮就起來，更有夜裡趕路的人。』丹霞問和尚：『為什麼不教訓教訓這個行者，讓他這麼沒有禮貌？』和尚說：『乾淨的地方不要玷污人家男女。』丹霞說：『差點沒問過這個老傢伙。』
石臼和尚
石臼和尚，剛開始參拜馬祖（禪師名號）時，馬祖問：『從哪裡來？』石臼和尚說：『從烏臼來。』馬祖說：『烏臼最近有什麼言語？』石臼和尚說：『幾個人在這裡茫然不知所措。』馬祖說：『茫然且先放下，悄然一句怎麼說？』石臼和尚於是走上前三步。馬祖說：『我有七棒，寄打烏臼，你還甘心嗎？』石臼和尚說：『和尚先吃，我隨後甘心。』（昭覺勤云（禪師名號）說：『草窠里撥出一個半個，有什麼共同說話的地方。雖然這樣，還是放過了一招。』）
本溪和尚
本溪和尚，因為龐居士（在家修行的佛教徒）問：『丹霞打侍者，意在何處？』本溪和尚說：『大老翁（對長者的尊稱）見人長短在。』龐居士說：『因為我和師父一同參學，才敢藉此請問。』本溪和尚說：『如果這樣，從頭說來，和你商量。』龐居士說：『大老翁不可和你談論別人的是非。』本溪和尚說：『念翁年老。』龐居士說：『罪過罪過。』
石林和尚
石林和尚，見到龐居士來，於是豎起拂塵說：『不落入丹霞的機鋒，試著說一句。』龐居士奪過拂塵，卻自己豎起拳頭。石林和尚說：『正是丹霞的機鋒。』龐居士說：『給我不落入看看。』石林和尚說：『丹霞患了啞病。』龐
【English Translation】 English version: Even someone worthy of respect from Śākyamuni Maitreya (the successor of Śākyamuni Buddha) still acts like a errand boy, not daring to look him directly in the eye. If one were to follow his commands, then everyone on the entire earth would have to be beaten.
The Abbot of the Ancient Temple
The abbot of an ancient temple, Dānxiá (a Chan master's name) went to visit. He stayed overnight. The next morning, when the porridge was cooked, the attendant only filled a bowl for the master and then filled a bowl for himself, completely disregarding Dānxiá. Dānxiá also filled a bowl of porridge for himself. The attendant said, 'Rising before dawn at the fifth watch, there are even more people traveling at night.' Dānxiá asked the abbot, 'Why don't you teach this attendant a lesson, allowing him to be so impolite?' The abbot said, 'Don't defile other people's men and women in a clean place.' Dānxiá said, 'I almost didn't question this old fellow.'
The Monk of the Stone Mortar
The Monk of the Stone Mortar, when he first visited Mǎzǔ (a Chan master's name), Mǎzǔ asked, 'Where do you come from?' The monk said, 'From Wūjiù.' Mǎzǔ said, 'What words have been spoken in Wūjiù recently?' The monk said, 'Several people here are at a loss.' Mǎzǔ said, 'Putting aside the being at a loss, how would you say the silent phrase?' The monk then took three steps forward. Mǎzǔ said, 'I have seven blows to send to Wūjiù. Are you willing to accept them?' The monk said, 'Let the master receive them first, and I will willingly accept them later.' (Zhāojué Qínyún (a Chan master's name) said, 'Picking out one or two from the grass nest, what common ground is there for conversation? Even so, I still let one move pass.')
The Monk of Běnxī
The Monk of Běnxī, because Layman Páng (a Buddhist practitioner at home) asked, 'What is the intention behind Dānxiá hitting the attendant?' The Monk of Běnxī said, 'The old man (a respectful term for an elder) sees people's strengths and weaknesses.' Layman Páng said, 'Because I am studying with the master, I dare to ask this question.' The Monk of Běnxī said, 'If that's the case, tell it from the beginning, and I will discuss it with you.' Layman Páng said, 'The old man cannot discuss the rights and wrongs of others with you.' The Monk of Běnxī said, 'Considering the old man's age.' Layman Páng said, 'My fault, my fault.'
The Monk of Shílín
The Monk of Shílín, seeing Layman Páng arrive, then raised his whisk and said, 'Without falling into Dānxiá's wit, try to say a phrase.' Layman Páng snatched the whisk and instead raised his fist. The Monk of Shílín said, 'Precisely Dānxiá's wit.' Layman Páng said, 'Show me how not to fall into it.' The Monk of Shílín said, 'Dānxiá suffers from muteness.' Páng
公患聾。居士曰。恰是。師無語。居士曰。向道偶爾。又一日問居士。某甲有個借問。居士莫惜言語。居士曰。便請舉來。師曰。元來惜言語。居士曰。這個問訊。不覺落他便宜。師乃掩耳。居士曰。作家作家。
西山亮座主
亮座主。蜀人也。頗講經論。因參馬祖。祖問。見說座主大講得經論。是否。師曰不敢。祖曰。將甚麼講。師曰。將心講。祖曰。心如工伎兒。意如和伎者。爭解講得。師抗聲曰。心既講不得。虛空莫講得么。祖曰。卻是虛空講得。師不肯便出。將下階。祖召曰座主。師回首。祖曰。是甚麼。師豁然大悟。便禮拜。祖曰。這鈍根阿師。禮拜作么。師曰。某甲所講經論。將謂無人及得。今日被大師一問。平生功業。一時冰釋。禮謝而退。乃隱於洪州西山。更無訊息(法眼益云。看他古人。恁么慈悲教人。如今作么生會。莫聚頭。向這裡妄想)。
齊峰和尚
齊峰和尚。龐居士來。師曰。俗人頻頻入僧院。討個甚麼。居士回顧兩邊曰。誰恁么道。師乃咄之。居士曰。在這裡。師曰。莫是當陽道么。居士曰。背後底聻。師回首曰。看看。居士曰。草賊大敗。居士卻問。此去峰頂。有幾里。師曰。甚麼處去來。居士曰。可謂峻硬。不得問著。師曰。是多少。居士曰。一二三。師
【現代漢語翻譯】 現代漢語譯本 僧人患有耳聾。龐居士說：『恰恰是這樣。』僧人無話可說。龐居士說：『向道偶爾如此。』又有一天，僧人問龐居士：『我有個問題想請教，居士不要吝惜言語。』龐居士說：『請問吧。』僧人說：『原來你還是吝惜言語。』龐居士說：『這個問訊，不知不覺就讓他佔了便宜。』僧人於是摀住耳朵。龐居士說：『真是行家，真是行家。』
西山亮座主
亮座主，是四川人。很精通講解經書理論。因為參拜馬祖（指馬祖道一禪師，唐代禪宗大師），馬祖問：『聽說座主你很會講解經書理論，是這樣嗎？』亮座主說：『不敢當。』馬祖說：『用什麼來講解？』亮座主說：『用心來講解。』馬祖說：『心就像個表演的藝人，意就像個配合的樂師，怎麼能講解經書呢？』亮座主提高聲音說：『心既然不能講解，難道虛空就能講解嗎？』馬祖說：『虛空卻能講解。』亮座主不肯接受，便要離開。將要下臺階時，馬祖叫道：『座主。』亮座主回頭。馬祖說：『是什麼？』亮座主豁然大悟，便禮拜。馬祖說：『你這個遲鈍的阿師（對僧人的稱呼），禮拜做什麼？』亮座主說：『我所講解的經書理論，總以為沒有人能比得上，今天被大師您一問，平生的功業，一時像冰一樣融化了。』於是行禮感謝後退下，便隱居在洪州西山，再也沒有訊息。（法眼益禪師說：『看看古人，多麼慈悲地教導人。現在要怎麼理解呢？不要聚在一起，在這裡胡思亂想。』）
齊峰和尚
齊峰和尚，龐居士來了。齊峰和尚說：『俗人頻繁地進入僧院，想討個什麼？』龐居士回頭看看兩邊的人說：『誰這麼說？』齊峰和尚便呵斥他。龐居士說：『就在這裡。』齊峰和尚說：『莫非是當陽（指禪宗公案中的當陽）道嗎？』龐居士說：『背後的是什麼？』齊峰和尚回頭說：『看看。』龐居士說：『草寇大敗。』龐居士反過來問：『從這裡到峰頂，有幾里路？』齊峰和尚說：『從什麼地方來？』龐居士說：『真是峻峭強硬，問不得。』齊峰和尚說：『是多少？』龐居士說：『一二三。』
【English Translation】 English version The monk suffered from deafness. Layman Pang said, 'Exactly so.' The monk was speechless. Layman Pang said, 'Toward the Way, it happens occasionally.' Another day, the monk asked Layman Pang, 'I have a question to ask. Layman, don't be stingy with words.' Layman Pang said, 'Please ask.' The monk said, 'So you are still stingy with words.' Layman Pang said, 'This greeting unknowingly falls into his advantage.' The monk then covered his ears. Layman Pang said, 'An expert, an expert indeed.'
Abbot Liang of West Mountain
Abbot Liang, a man from Sichuan, was quite versed in explaining scriptures and treatises. Because he visited Mazu (referring to Zen Master Mazu Daoyi of the Tang Dynasty), Mazu asked, 'I hear that you, Abbot, are very good at explaining scriptures and treatises, is that so?' The Abbot said, 'I dare not claim that.' Mazu said, 'What do you use to explain?' The Abbot said, 'I use the mind to explain.' Mazu said, 'The mind is like a performing actor, and intention is like a coordinating musician. How can they explain scriptures?' The Abbot raised his voice and said, 'Since the mind cannot explain, can empty space explain?' Mazu said, 'Empty space can explain.' The Abbot refused to accept this and was about to leave. As he was about to descend the steps, Mazu called out, 'Abbot.' The Abbot turned his head. Mazu said, 'What is it?' The Abbot suddenly realized the truth and bowed. Mazu said, 'You dull-rooted monk, what are you bowing for?' The Abbot said, 'The scriptures and treatises I have been explaining, I always thought no one could match. Today, being questioned by you, Master, my lifelong achievements have melted away like ice.' He then bowed in gratitude and retreated, and then he lived in seclusion on West Mountain in Hongzhou, and there was no further news. (Zen Master Fayan Yi said, 'Look at the ancients, how compassionate they were in teaching people. How should we understand it now? Don't gather together and engage in delusional thinking here.')
Monk Qifeng
Monk Qifeng, Layman Pang came. Monk Qifeng said, 'Why do laypeople frequently enter monasteries? What are they trying to get?' Layman Pang looked back at the people on both sides and said, 'Who said that?' Monk Qifeng then scolded him. Layman Pang said, 'It's right here.' Monk Qifeng said, 'Could it be the Dangyang (referring to Dangyang in Zen koans) path?' Layman Pang said, 'What's behind it?' Monk Qifeng turned his head and said, 'Look, look.' Layman Pang said, 'The bandit army is utterly defeated.' Layman Pang then asked in return, 'How many miles is it from here to the peak?' Monk Qifeng said, 'Where are you coming from?' Layman Pang said, 'It's truly steep and unyielding, one cannot ask.' Monk Qifeng said, 'How much is it?' Layman Pang said, 'One, two, three.'
曰。四五六。居士曰。何不道七。師曰。才道七。便有八。居士曰。得也得也。師曰。一任添取。居士曰。不得堂堂道。師曰。還我恁么時龐老主人公來。居士曰。少神作么。師曰。好個問訊。問不著人。居士曰。將為將為(天童華云。發大機顯大用。且非電光石火。疾㷔過風。要須平地上險崖。孤峻處平坦看他二老。深入虎穴。透徹淵源。至於結角羅紋。遊刃磅礴得大自在。因甚華頂峰未曾到。只如齊峰云。還我恁么時龐老主人公來。居士云。少神作么。歸宗向這裡擬著個眼也。要諸人瞥地。良久云。竹影掃階塵不動。月穿波底水無痕)。
大陽和尚
大陽和尚。因伊禪師相見。乃問。伊禪近日有一般知識。向目前指教人了取目前事。作這個為人。還會文彩未兆時也無。曰擬向這裡致一問。不知可否。師曰。答汝已了。莫道可否。曰還識得目前也未。師曰。若是目前。作么生識。曰要且遭人檢點。師曰誰。曰某甲。師便喝。伊禪退步而立。師曰。汝祇解瞻前。不解顧后。曰雪上更加霜。師曰。彼此無便宜。
百靈和尚
百靈和尚。一日與龐居士。路次相逢。問曰。南嶽得力句。還曾舉向人也無。居士曰。曾舉來。師曰。舉向甚麼人。居士以手。自指曰。龐公。師曰。直是妙德空生。也讚歎
【現代漢語翻譯】 說：『四、五、六。』居士說：『為何不說七？』師說：『才說七，便有了八。』居士說：『好，好。』師說：『任你新增。』居士說：『不能堂堂正正地說。』師說：『還我那時龐蘊（居士名）老主人公來。』居士說：『少了些精神。』師說：『好一句問候，卻問不著人。』居士說：『以為，以為。』（天童華云禪師評論說：『發大機，顯大用，並非電光石火，疾風迅雷。要須在平地上見險崖，在孤峻處見平坦。看他二老，深入虎穴，透徹淵源，至於結角羅紋，遊刃磅礴，得大自在。為何華頂峰未曾到？正如齊峰禪師所說：還我那時龐老主人公來。居士說：少了些精神。歸宗禪師在這裡想要開個眼。要諸人瞥地。』良久說：『竹影掃階塵不動，月穿波底水無痕。』）
大陽和尚
大陽和尚，因為伊禪師相見，於是問：『伊禪近日有沒有一種知識，向目前指教人，了取目前事，作這個為人，還會文彩未兆時嗎？』伊禪師說：『擬向這裡致一問，不知可否。』師說：『回答你已經完了，不要說可否。』伊禪師說：『還認識得目前嗎？』師說：『若是目前，怎麼生認識？』伊禪師說：『要且遭人檢點。』師說：『誰？』伊禪師說：『某甲。』師便喝。伊禪師退步而立。師說：『你只解瞻前，不解顧后。』伊禪師說：『雪上更加霜。』師說：『彼此無便宜。』
百靈和尚
百靈和尚，一日與龐蘊（居士名）居士，路次相逢，問：『南嶽（山名）得力句，還曾舉向人嗎？』居士說：『曾舉來。』師說：『舉向什麼人？』居士以手，自指說：『龐公。』師說：『直是妙德（文殊菩薩的稱號）空生（須菩提的稱號），也讚歎。』
【English Translation】 Said: 'Four, five, six.' The layman said, 'Why not say seven?' The master said, 'As soon as you say seven, there is eight.' The layman said, 'Good, good.' The master said, 'Add as you please.' The layman said, 'Cannot be said straightforwardly.' The master said, 'Return my old master Pang Yun (name of the layman) at that time.' The layman said, 'Lacking some spirit.' The master said, 'A good greeting, but it doesn't reach the person.' The layman said, 'Thinking, thinking.' (Zen Master Huayun of Tiantong commented: 'Emitting great function, revealing great use, not like lightning or a swift storm. It requires seeing dangerous cliffs on flat ground, and seeing flatness in solitary and steep places. Look at these two elders, deeply entering the tiger's den, thoroughly understanding the source. As for the intricate patterns, wielding freely, obtaining great freedom. Why haven't they reached the summit of Mount Hua? Just like Zen Master Qifeng said: Return my old master Pang at that time. The layman said: Lacking some spirit. Zen Master Guizong wants to open an eye here. Wanting everyone to glimpse it.' After a long while, he said: 'The bamboo shadow sweeps the stairs but the dust does not move, the moon penetrates the bottom of the wave but the water leaves no trace.')
Monk Dayang
Monk Dayang, because he met Zen Master Yi, then asked: 'Zen Master Yi, recently is there a kind of knowledge, teaching people in front of them, understanding the present matter, doing this as a person, will he still understand when the literary talent has not yet emerged?' Zen Master Yi said: 'Intending to ask a question here, I don't know if it is permissible.' The master said: 'Answering you is already finished, don't say permissible or not.' Zen Master Yi said: 'Do you still recognize the present?' The master said: 'If it is the present, how to recognize it?' Zen Master Yi said: 'It will be scrutinized by people.' The master said: 'Who?' Zen Master Yi said: 'I.' The master then shouted. Zen Master Yi stepped back and stood. The master said: 'You only know how to look forward, not how to look back.' Zen Master Yi said: 'Adding frost on snow.' The master said: 'Neither side has an advantage.'
Monk Bailing
Monk Bailing, one day met Layman Pang Yun (name of the layman) on the road, asked: 'The powerful sentence of Mount Nan (name of the mountain), have you ever mentioned it to anyone?' The layman said: 'I have mentioned it.' The master said: 'Mentioned it to whom?' The layman pointed to himself with his hand and said: 'Pang Gong.' The master said: 'Truly, even Miaode (title of Manjusri Bodhisattva) and Kongsheng (title of Subhuti) praise it.'
不及。居士卻問。阿師得力句。是誰得知。師戴笠子便行。居士曰。善為道路。師更不回首(徑山杲云。這個話端。若不是龐公。幾乎錯舉似人。雖然如是。百靈輸他龐老一著。何故。當時若不得個破笠頭。遮卻髑髏。有甚面目。見他龐公 楚石琦云。百靈戴笠便去。得力句分明舉似來。因甚麼妙喜老人道。百靈有甚面目。見他龐公。也是扶強不扶弱。有人與妙喜作主。要問作么生是得力句。速道速道。擬議不來。劈脊便棒 天奇瑞雲。作者相見。終不在言句上作活計。須不在言句上也。要八海通流。問處乘風。答處自在。孰不讚嘆。為什麼末後反追。不吐一言。鳥飛高漢闊。魚躍淯潭深)。
金牛和尚
鎮州金牛和尚。每自做飯。供養眾僧。至齋時。舁飯桶。到堂前作舞。呵呵大笑曰。菩薩子吃飯來(長慶棱云。大似因齋慶贊 大光誨。因僧問云。長慶道因齋慶贊。意旨如何。大光乃作舞。僧禮拜。大光云。見甚道理。便禮拜。僧卻作舞。大光云。這野狐精 東禪齊云。古人自出手作飯。舞了喚人來吃。意作么生。還會么。只如長慶與大光。是明古人意。別為他分析。今問上座。每日持缽掌盂時。迎來送去時。為當與古人一般。別有道理。若道別。且作么生得別來。若一般。恰到他舞。又被喚作野狐精
【現代漢語翻譯】 現代漢語譯本： 居士反問道：『阿師（對僧人的尊稱）的得力句，是誰告訴你的？』 禪師戴上斗笠就走了。居士說：『很會走路。』 禪師始終沒有回頭。（徑山杲禪師評論說：『這個話頭，如果不是龐蘊居士，幾乎就錯舉薦給人了。雖然如此，百靈禪師還是輸了龐蘊居士一招。為什麼呢？當時如果不是有個破斗笠遮住骷髏，有什麼面目見他龐蘊居士呢？』楚石琦禪師評論說：『百靈禪師戴上斗笠就走，得力句分明已經舉出來了。為什麼妙喜老人（指大慧宗杲禪師）說百靈禪師沒臉見龐蘊居士呢？這也是扶持強者不扶持弱者。如果有人要替妙喜老人作主，要問什麼是得力句，快說快說！猶豫不決，就劈頭一棒！』天奇瑞禪師評論說：『作者相見，終究不在言句上做活計，須得不在言句上才行。要八海通流，問處乘風，答處自在，誰不讚嘆？為什麼最後反而追究，不吐一言？鳥飛高空漢水闊，魚躍淯水潭水深。』）
金牛和尚
鎮州（今河北正定）金牛和尚，總是自己做飯，供養眾僧。到了吃飯的時候，就抬著飯桶，到堂前跳舞，呵呵大笑說：『菩薩子（指僧人）吃飯來！』（長慶棱禪師評論說：『很像因齋慶贊。』大光誨禪師說：『有僧人問：長慶禪師說因齋慶贊，意旨如何？大光禪師就跳起舞來。僧人禮拜。大光禪師說：見什麼道理，便禮拜？僧人又跳起舞來。大光禪師說：這野狐精！』東禪齊禪師評論說：『古人親自出手做飯，舞了喚人來吃，意圖是什麼？會嗎？就像長慶禪師和大光禪師，是明白古人的意思，還是為他分析？現在問各位，每日持缽掌盂時，迎來送去時，是和古人一樣，還是另有道理？如果說另有道理，那怎麼才能另有道理呢？如果說一樣，恰好和他跳舞一樣，又被叫做野狐精。』）
【English Translation】 English version: The layman asked in return, 'Whose realization is it that Āchārya (teacher, a respectful term for a monk) has attained?' The monk put on his bamboo hat and left. The layman said, 'Good at making way.' The monk did not turn his head back. (Jingshan Gao commented: 'This topic, if it weren't for Layman Pang, would almost be wrongly recommended to others. Even so, Bailing loses to old Pang by one move. Why? If he didn't have a broken bamboo hat to cover his skull at that time, what face would he have to meet Layman Pang?' Chushi Qi commented: 'Bailing putting on his hat and leaving, the effective phrase is clearly shown. Why did old man Miaoxi (referring to Dahui Zonggao) say that Bailing had no face to meet Layman Pang? This is also supporting the strong and not supporting the weak. If someone wants to take charge for Miaoxi, wanting to ask what is the effective phrase, say it quickly! Hesitate and you'll get a blow!' Tianqi Rui commented: 'When authors meet, they ultimately don't make a living on words and phrases; it must be beyond words and phrases. One needs to have the eight seas flowing, ride the wind in questioning, and be at ease in answering; who wouldn't praise that? Why, in the end, pursue without uttering a word? Birds fly high, the Han River is wide; fish leap, the Yu River's pool is deep.')
Monk Golden Bull
Monk Golden Bull of Zhenzhou (present-day Zhengding, Hebei) always cooked and provided for the monks himself. When it was time to eat, he would carry the rice bucket, dance in front of the hall, laugh loudly, and say, 'Bodhisattva's children (referring to monks), come and eat!' (Changqing Leng commented: 'Very much like celebrating with a meal.' Daguang Hui said: 'A monk asked: Changqing said celebrating with a meal, what is the meaning? Daguang then danced. The monk bowed. Daguang said: Seeing what principle do you bow? The monk then danced. Daguang said: This wild fox spirit!' Dongchan Qi commented: 'The ancients personally cooked, danced, and called people to eat, what was the intention? Do you understand? Just like Changqing and Daguang, are they understanding the ancients' meaning, or analyzing it for him? Now I ask you, when you hold your bowl and alms dish every day, welcoming and sending off, is it the same as the ancients, or is there another principle? If you say there is another principle, then how can you have another principle? If you say it's the same, just like his dancing, you'll be called a wild fox spirit.')
。有會處么。若未會。行腳眼在甚麼處 雪竇顯云。雖然如是。金牛不是好心。頌云。前箭猶輕后箭深。誰云黃葉是黃金。曹溪波浪如相似。無限平人被陸沉 昭覺勤云。且道大光云這野狐精。與藏頭白海頭黑。是同是別。這漆桶。又道好師僧。且道是同是別)○師因臨濟來。乃橫按拄杖。方丈前坐。臨濟遂拊掌三下歸堂去。師卻下去人事了。便問。賓主相見。各有軌儀。上座何得無禮。臨濟曰。道甚麼。師擬開口。臨濟便打一坐具。師作倒勢。臨濟又打一坐具。師曰。今日不著便。遂歸方丈(溈山問仰山。此二尊宿。還有勝負否。仰山云。勝即總勝負即總負 溈山果云。一人焦磚打著連底凍。一人得便宜是落便宜。具眼者辨取)。
乳源和尚
韶州乳源和尚。上堂。西來的的意。不妨難道。眾中莫有道得者。出來試道。看時有僧出禮拜。師便打曰。是甚麼時節出頭來。便歸方丈(僧舉似長慶棱。長慶雲。不妨不妨 保福展代云。為和尚不惜身命 承天宗云。宗乘也不易扶豎。這兩個老漢扶不起。我道這僧若不出頭。棒即是乳源自吃)○仰山作沙彌時。唸經聲高。師咄曰。這沙彌。唸經恰似哭。曰慧寂祇恁么。未審和尚如何。師乃顧視。仰山曰。若恁么。與哭何異。師便休。
松山和尚
松
【現代漢語翻譯】 現代漢語譯本： 有領會之處嗎？如果未能領會，那麼行腳僧的眼目又在何處呢？雪竇顯禪師評論說：『雖然如此，金牛（指禪宗公案中的金牛）並非出於好心。』並作頌說：『前一支箭尚且輕微，后一支箭卻射得更深。誰說那黃葉就是黃金呢？曹溪（指六祖慧能弘法的曹溪）的波浪如此相似，無數普通人因此被淹沒。』昭覺勤禪師評論說：『且說大光禪師說的這野狐精，與藏頭白海頭黑（指禪宗公案）是相同還是不同？這漆桶（比喻昏昧之人），又說好師僧，且說是相同還是不同？』 （禪師因為臨濟禪師的到來，便橫著拄杖，在方丈前坐下。臨濟禪師於是拍掌三下，回到僧堂去了。禪師這才下去處理事務，然後問道：『賓主相見，各有禮儀規範，上座為何如此無禮？』臨濟禪師說：『說什麼？』禪師剛要開口，臨濟禪師便打了一個坐具。禪師作出要倒下的姿勢，臨濟禪師又打了一個坐具。禪師說：『今日不合時宜。』於是回到方丈。（溈山禪師問仰山禪師：『這兩位尊宿，還有勝負之分嗎？』仰山禪師說：『勝就是都勝，負就是都負。』溈山禪師果然評論說：『一人用燒過的磚頭打中了連底凍（比喻觸及根本），一人得了便宜卻是落入了便宜。有眼力的人自己辨別。』）
乳源和尚
韶州乳源和尚，上堂說法：『西來的真意，不妨難以道出。眾位之中有能說得出的嗎？出來試著說說看。』當時有一僧人出來禮拜。禪師便打他說：『是什麼時候出頭露面的？』隨即回到方丈。（有僧人將此事告訴長慶棱禪師，長慶棱禪師說：『不妨不妨。』保福展禪師代為評論說：『爲了和尚不惜身命。』承天宗禪師說：『宗乘也不容易扶持，這兩個老漢扶持不起來。我說這僧人若不出頭，棒子就是乳源禪師自己吃了。』）仰山禪師做沙彌時，唸經聲音很大。禪師呵斥他說：『這沙彌，唸經恰似哭一般。』仰山禪師說：『慧寂（仰山慧寂，仰山禪師的法號）只是這樣，不知和尚您是如何？』禪師於是環顧四周。仰山禪師說：『如果這樣，與哭有什麼不同？』禪師便作罷了。
松山和尚
松山和尚
【English Translation】 English version: Is there any understanding? If not, where are the eyes of the traveling monk? Xuedou Xian commented: 'Even so, the golden bull (referring to the golden bull in Zen koans) is not well-intentioned.' And composed a verse: 'The first arrow was still light, but the second arrow struck deeper. Who says that yellow leaves are gold? The waves of Caoxi (referring to Caoxi where the Sixth Patriarch Huineng propagated the Dharma) are so similar, countless ordinary people are drowned by them.' Zhaojue Qin commented: 'Let's talk about this wild fox spirit said by Great Light Zen Master, is it the same or different from 'hidden head white, sea head black' (referring to Zen koans)? This lacquer bucket (a metaphor for ignorant people), also says good monks, is it the same or different?' (The Zen master, because of the arrival of Linji Zen Master, held his staff horizontally and sat in front of the abbot's room. Linji Zen Master then clapped his hands three times and returned to the monk's hall. The Zen master then went down to handle affairs, and then asked: 'When guests and hosts meet, each has their own etiquette, why is the venerable so rude?' Linji Zen Master said: 'What are you saying?' As soon as the Zen master was about to open his mouth, Linji Zen Master hit a sitting cushion. The Zen master made a gesture of falling down, and Linji Zen Master hit another sitting cushion. The Zen master said: 'Today is not the right time.' So he returned to the abbot's room. (Zen Master Weishan asked Zen Master Yangshan: 'Do these two venerable ones have victory or defeat?' Zen Master Yangshan said: 'Victory is total victory, defeat is total defeat.' Zen Master Weishan indeed commented: 'One person hit the frozen bottom with a burnt brick (a metaphor for touching the root), and the other person gained an advantage but fell into an advantage. Those with eyes discern for themselves.')
Zen Master Ruyuan
Zen Master Ruyuan of Shaozhou, ascended the hall and said: 'The true meaning of the coming from the West, may be difficult to express. Among you, is there anyone who can say it? Come out and try to say it.' At that time, a monk came out to bow. The Zen master then hit him and said: 'What time is it to come out?' Then he returned to the abbot's room. (A monk told Zen Master Changqing Leng about this, and Zen Master Changqing Leng said: 'It doesn't matter, it doesn't matter.' Zen Master Baofu Zhan commented on behalf of him: 'Not hesitating to sacrifice one's life for the Zen master.' Zen Master Chengtianzong said: 'The Zen lineage is not easy to support, these two old men cannot support it. I say that if this monk does not come out, the stick will be eaten by Zen Master Ruyuan himself.') When Zen Master Yangshan was a novice, he recited the scriptures loudly. The Zen master scolded him and said: 'This novice, reciting the scriptures is like crying.' Zen Master Yangshan said: 'Huiji (Yangshan Huiji, Zen Master Yangshan's Dharma name) is just like this, I don't know how the Zen master is?' The Zen master then looked around. Zen Master Yangshan said: 'If so, what is the difference from crying?' The Zen master then stopped.
Zen Master Songshan
Zen Master Songshan
山和尚。同龐居士喫茶。居士舉橐子曰。人人盡有分。為甚麼道不得。師曰。祇為人人盡有。所以道不得。居士曰。阿兄為甚麼卻道得。師曰。不可無言也。居士曰。灼然灼然。師便喫茶。居士曰。阿兄喫茶。為甚麼不揖客。師曰誰。居士曰。龐公。師曰。何須更揖。后丹霞聞乃曰。若不是松山。幾被個老翁惑亂一上。居士聞之。乃令人傳語丹霞曰。何不會取未舉橐子時。
則川和尚
則川和尚。蜀人也。龐居士相看次。師曰。還記得見石頭時道理否。居士曰。猶得阿師重舉在。師曰。情知久參事慢。居士曰。阿師老耄。不啻龐公。師曰。二彼同時。又爭幾許。居士曰。龐公鮮健。且勝阿師。師曰。不是勝我。祇欠汝個幞頭。居士拈下幞頭曰。恰與師相似。師大笑而已○師摘茶次。居士曰。法界不容身。師還見我否。師曰。不是老師。洎答公話。居士曰。有問有答。蓋是尋常。師乃摘茶不聽。居士曰。莫怪適來容易借問。師亦不顧。居士喝曰。這無禮儀老漢。待我一一舉嚮明眼人。師乃拋卻茶籃。便歸方丈(雪竇顯云。則川只解把定封疆。不能同生同死。當時與捋下幞頭。誰敢喚作龐居士 蔣山勤云。兩回不顧。拋籃便歸。且道。旨歸何處。還會么。苦瓠連根苦。甜瓜徹蒂甜。則川老漢。經事多矣)。
【現代漢語翻譯】 現代漢語譯本 山和尚與龐居士一起喝茶。龐居士拿起茶罐說：『人人都有份，為什麼說不出來？』山和尚說：『正因為人人都有，所以說不出來。』龐居士說：『阿兄為什麼卻說得出來？』山和尚說：『不可無言啊。』龐居士說：『確實如此，確實如此。』山和尚便喝茶。龐居士說：『阿兄喝茶，為什麼不向客人作揖？』山和尚說：『誰？』龐居士說：『龐公（龐蘊，唐代著名居士）。』山和尚說：『何須再作揖。』後來丹霞（丹霞天然禪師）聽說了這件事，便說：『若不是松山（山和尚），幾乎被這個老翁迷惑了一次。』龐居士聽說了，便派人傳話給丹霞說：『為什麼不領會拿起茶罐之前的時候？』
則川和尚
則川和尚，是蜀地人。龐居士前去看望他時，則川和尚問：『還記得見石頭（石頭希遷禪師）時的道理嗎？』龐居士說：『還要阿師（對和尚的尊稱）重新提起嗎？』則川和尚說：『情知你長期參禪，事情都耽誤了。』龐居士說：『阿師老朽，不亞於龐公。』則川和尚說：『二者同時，又能差多少呢？』龐居士說：『龐公身體健康，而且勝過阿師。』則川和尚說：『不是勝過我，只是欠你一頂幞頭（古代男子戴的一種帽子）。』龐居士摘下幞頭說：『恰好與師父相似。』則川和尚大笑而已。則川和尚正在採茶，龐居士說：『法界不容身，阿師還看見我嗎？』則川和尚說：『不是老師，怎能回答你的話。』龐居士說：『有問有答，這都是尋常。』則川和尚於是採茶不聽。龐居士說：『莫怪我剛才輕易地藉此一問。』則川和尚也不理睬。龐居士呵斥道：『這個沒有禮儀的老漢，待我一一舉嚮明眼人。』則川和尚於是拋下茶籃，便回方丈去了。（雪竇顯（宋代禪師）說：則川只懂得把守自己的地盤，不能同生共死。當時如果捋下他的幞頭，誰還敢叫他龐居士？蔣山勤（宋代禪師）說：兩次不理睬，拋下茶籃便回去，且說，旨歸何處？會嗎？苦瓠連根苦，甜瓜徹蒂甜。則川老漢，經歷的事情多啊。）
【English Translation】 English version Venerable Shan and Layman Pang were drinking tea together. Layman Pang picked up a tea container and said, 'Everyone has a share, why can't it be spoken of?' Venerable Shan said, 'Precisely because everyone has it, it cannot be spoken of.' Layman Pang said, 'Why can you, brother, speak of it?' Venerable Shan said, 'One cannot be without words.' Layman Pang said, 'Indeed, indeed.' Venerable Shan then drank tea. Layman Pang said, 'Brother, when you drink tea, why don't you bow to the guest?' Venerable Shan said, 'Who?' Layman Pang said, 'Layman Pang (Pang Yun, a famous Tang Dynasty layman).' Venerable Shan said, 'Why is there a need to bow again?' Later, Danxia (Zen Master Danxia Tianran) heard of this and said, 'If it weren't for Songshan (Venerable Shan), I would have almost been confused by this old man.' Layman Pang heard of this and sent someone to tell Danxia, 'Why not understand the time before the tea container was picked up?'
Venerable Zechuan
Venerable Zechuan was a person from Shu. When Layman Pang went to visit him, Venerable Zechuan asked, 'Do you still remember the principle when you saw Shitou (Zen Master Shitou Xiqian)?' Layman Pang said, 'Does the teacher (a respectful term for a monk) need to bring it up again?' Venerable Zechuan said, 'I know that you have been practicing Zen for a long time, and things have been delayed.' Layman Pang said, 'The teacher is as old as Layman Pang.' Venerable Zechuan said, 'If the two are at the same time, how much difference can there be?' Layman Pang said, 'Layman Pang is healthy and surpasses the teacher.' Venerable Zechuan said, 'It's not that you surpass me, it's just that you lack a futou (a type of hat worn by men in ancient times).' Layman Pang took off his futou and said, 'It's just like the teacher.' Venerable Zechuan laughed. Venerable Zechuan was picking tea, and Layman Pang said, 'The Dharma Realm does not allow the body, does the teacher still see me?' Venerable Zechuan said, 'If it weren't for the teacher, how could I answer your words?' Layman Pang said, 'To ask and to answer, these are all ordinary.' Venerable Zechuan then picked tea and did not listen. Layman Pang said, 'Don't blame me for easily borrowing this question just now.' Venerable Zechuan also ignored him. Layman Pang scolded, 'This rude old man, I will tell each and every one to those with discerning eyes.' Venerable Zechuan then threw down the tea basket and returned to his room. (Zen Master Xuedou Xian (Song Dynasty) said: Zechuan only knows how to guard his own territory and cannot live and die together. At that time, if he had taken off his futou, who would dare to call him Layman Pang? Zen Master Jiangshan Qin (Song Dynasty) said: Ignoring him twice, throwing down the tea basket and returning, and saying, where does the purpose lie? Do you understand? A bitter gourd is bitter from the root, and a sweet melon is sweet to the core. The old man Zechuan has experienced many things.)
打地和尚
忻州打地和尚。自江西領旨。常晦其名。凡學者致問。唯以棒打地示之。時謂之打地和尚。一日被僧藏卻棒。然後致問。師但張其口。僧問門人曰。祇如和尚每日有人問。便打地。意旨如何。門人即于灶內。取柴一片。擲在釜中(徑山杲云。養子不及父。家門一世衰)。
秀溪和尚
潭州秀溪和尚。谷山問。聲色純真。如何是道。師曰。亂道作么。谷山卻從東過西立。師曰。若不恁么。即禍事也。谷山又從西過東立。師乃下禪床。方行兩步。被谷山捉住曰。聲色純真事作么生。師便打一掌。谷山曰。三十年後。要個人下茶也無在。師曰。要谷山這漢作甚麼。谷山呵呵大笑。
椑樹和尚
江西椑樹和尚臥次。道吾近前。牽被覆之。師曰作么。道吾曰。蓋覆。師曰。臥底是。坐底是。道吾曰。不在這兩處。師曰。爭奈蓋覆何。道吾曰。莫亂道○師向火次。道吾問。作么。師曰和合。道吾曰。恁么即當頭脫去也。師曰。隔闊來多少時邪。道吾便拂袖而去○道吾一日從外歸。師問。甚麼處去來。道吾曰。親近來。師曰。用簸這兩片皮作么。道吾曰。借。師曰。他有從汝借。無作么生。道吾曰。祇為有。所以借。
草堂和尚
京兆草堂和尚。自罷參大寂。至海昌和
【現代漢語翻譯】 現代漢語譯本 打地和尚 忻州（地名）的打地和尚，從江西（地名）領受佛旨，常常隱瞞自己的名字。凡是來求學的人向他請教，他只是用棒子打地來開示。當時人們稱他為打地和尚。有一天，有個僧人把他的棒子藏了起來，然後向他請教。打地和尚只是張開嘴。僧人問他的門人說：『像和尚這樣每天有人來問，就打地，他的意思是什麼呢？』門人就從灶里拿出一塊柴，扔到鍋里（徑山杲（人名）說：『兒子不如父親，家門一代不如一代。』） 秀溪和尚 潭州（地名）秀溪和尚，谷山（人名）問：『聲色純真，什麼是道？』秀溪和尚說：『胡說八道什麼？』谷山卻從東邊走到西邊站著。秀溪和尚說：『如果不這樣，就要出事了。』谷山又從西邊走到東邊站著。秀溪和尚就下禪床，剛走了兩步，被谷山抓住說：『聲色純真的事怎麼樣？』秀溪和尚就打了他一掌。谷山說：『三十年後，要找個人來倒茶都沒有了。』秀溪和尚說：『要谷山這人做什麼？』谷山呵呵大笑。 椑樹和尚 江西（地名）椑樹和尚躺著的時候，道吾（人名）走上前，拉過被子蓋在他身上。椑樹和尚說：『幹什麼？』道吾說：『蓋被子。』椑樹和尚說：『躺著的是，坐著的是？』道吾說：『不在這兩處。』椑樹和尚說：『那蓋被子幹什麼？』道吾說：『不要胡說。』椑樹和尚烤火的時候，道吾問：『幹什麼？』椑樹和尚說：『和合。』道吾說：『這麼說就是當頭脫去了。』椑樹和尚說：『隔開多久了？』道吾就拂袖而去。道吾有一天從外面回來，椑樹和尚問：『去哪裡了？』道吾說：『親近來了。』椑樹和尚說：『用簸這兩片皮做什麼？』道吾說：『借。』椑樹和尚說：『他有向你借的，沒有怎麼辦？』道吾說：『正因為有，所以借。』 草堂和尚 京兆（地名）草堂和尚，從大寂（人名）到海昌（地名）和尚
【English Translation】 English version The Monk Who Beats the Ground The Monk Who Beats the Ground of Xin Prefecture (place name), having received the decree from Jiangxi (place name), often concealed his name. Whenever scholars came to inquire, he would only demonstrate by beating the ground with a stick. At the time, he was called the Monk Who Beats the Ground. One day, a monk hid his stick and then asked him a question. The monk simply opened his mouth. The monk asked his disciples, 'Like the monk who beats the ground every day when someone asks, what is his intention?' The disciple then took a piece of firewood from the stove and threw it into the pot (Jingshan Gao (person's name) said, 'The son is not as good as the father, the family declines from generation to generation.') Monk Xiuxi Monk Xiuxi of Tanzhou (place name), Gushan (person's name) asked, 'Sound and color are pure and true, what is the Dao?' Monk Xiuxi said, 'What nonsense are you talking about?' Gushan then walked from east to west and stood there. Monk Xiuxi said, 'If it weren't like this, something bad would happen.' Gushan then walked from west to east and stood there. Monk Xiuxi then got off the meditation bed, and after taking two steps, Gushan grabbed him and said, 'How about the matter of pure sound and color?' Monk Xiuxi then slapped him. Gushan said, 'Thirty years from now, there won't even be anyone to pour tea.' Monk Xiuxi said, 'What do we need Gushan for?' Gushan laughed heartily. Monk Beishu When Monk Beishu of Jiangxi (place name) was lying down, Daowu (person's name) approached and pulled the quilt over him. Monk Beishu said, 'What are you doing?' Daowu said, 'Covering the quilt.' Monk Beishu said, 'The one lying down, the one sitting?' Daowu said, 'Not in these two places.' Monk Beishu said, 'Then what are you covering the quilt for?' Daowu said, 'Don't talk nonsense.' When Monk Beishu was warming himself by the fire, Daowu asked, 'What are you doing?' Monk Beishu said, 'Harmony.' Daowu said, 'So that means the head is taken off.' Monk Beishu said, 'How long has it been separated?' Daowu then flicked his sleeves and left. One day, Daowu returned from outside, and Monk Beishu asked, 'Where did you go?' Daowu said, 'Came to get close.' Monk Beishu said, 'What are you doing with these two pieces of skin?' Daowu said, 'Borrowing.' Monk Beishu said, 'He has something to borrow from you, what if he doesn't?' Daowu said, 'Precisely because there is, so I borrow.' Monk Caotang Monk Caotang of Jingzhao (place name), from Daji (person's name) to Monk Haichang (place name)
尚處。海昌問。甚麼處來。師曰。道場來。海昌曰。這裡是甚麼處。師曰。賊不打貧人家。
興平和尚
京兆興平和尚。洞山來禮拜。師曰。莫禮老朽。洞山曰。禮非老朽。師曰。非老朽者。不受禮。洞山曰。他亦不止。洞山卻問。如何是古佛心。師曰。即汝心是。洞山曰。雖然如此。猶是某甲疑處。師曰。若恁么。即問取木人去。洞山曰。某甲有一句子。不借諸聖口。師曰。汝試道看。洞山曰。不是某甲。洞山辭。師曰。甚麼處去。洞山曰。㳂流無定止。師曰。法身㳂流。報身㳂流。洞山曰。總不作此解。師乃拊掌(保福展云。洞山自是一家。乃別云覓得幾人)。
逍遙和尚
逍遙和尚。鹿西和尚問。唸唸攀緣。心心永寂。師曰。昨晚也有人恁么道。鹿西曰。道個甚麼。師曰不知。鹿西曰。請和尚說。師以拂子驀口打。鹿西拂袖便出。師召眾曰。頂門上著眼(蔣山勤云。老僧雖頂門無眼。也驗得你骨出。何也。古墓毒蛇頭戴角。南山猛虎尾吒[哎-乂+少])。
水潦和尚
洪州水潦和尚。初參馬祖。問曰。如何是西來的的意。祖曰。禮拜著。師才禮拜。祖乃當胸蹋倒。師大悟。起來拊掌。呵呵大笑曰。也大奇。也大奇。百千三昧。無量妙義。祇向一毫頭上。識得根源去。禮
【現代漢語翻譯】 現代漢語譯本 尚處，海昌問：『從哪裡來？』師（指禪師）說：『從道場來。』海昌說：『這裡是什麼地方？』師說：『賊不打貧窮人家。』
興平（唐朝年號）和尚
京兆（唐朝行政區劃名）興平（唐朝年號）和尚，洞山（人名）來禮拜。師說：『不要禮拜老朽。』洞山說：『禮拜的不是老朽。』師說：『不是老朽的，不受禮。』洞山說：『他也不止於此。』洞山反問：『如何是古佛心？』師說：『就是你的心。』洞山說：『雖然如此，還是我疑惑的地方。』師說：『如果這樣，就去問木頭人吧。』洞山說：『我有一句話，不借用諸聖的口。』師說：『你試著說看。』洞山說：『不是我。』洞山告辭。師說：『去哪裡？』洞山說：『隨波逐流，沒有固定的去處。』師說：『法身（Dharmakāya）隨波逐流，報身（Saṃbhogakāya）隨波逐流。』洞山說：『總不這樣理解。』師於是拍手（保福展說：『洞山自成一家，另外尋找了幾個人』）。』
逍遙和尚
逍遙和尚，鹿西和尚問：『唸唸攀緣，心心永寂。』師說：『昨晚也有人這麼說。』鹿西說：『說了什麼？』師說：『不知道。』鹿西說：『請和尚說。』師用拂子朝他口上打去。鹿西拂袖便走。師召集眾人說：『頂門上長眼（蔣山勤說：『老僧雖然頂門上沒有眼，也能驗證你露出骨頭。為什麼呢？古墓里的毒蛇頭戴角，南山的猛虎尾巴亂擺』）。』
水潦和尚
洪州（唐朝行政區劃名）水潦和尚，最初參拜馬祖（人名），問道：『如何是西來的的意？』馬祖說：『禮拜著。』師剛要禮拜，馬祖就當胸一腳踢倒。師大悟，起來拍手，呵呵大笑說：『也太奇妙了，也太奇妙了。百千三昧（Samādhi），無量妙義，只向一毫頭上，識得根源去。』禮
【English Translation】 English version Shangchu. Haichang asked, 'Where do you come from?' The master (referring to the Chan master) said, 'From the Daocheng (place of enlightenment).' Haichang said, 'What place is this?' The master said, 'Thieves don't rob poor families.'
Xingping (era name of Tang Dynasty) Monk
Xingping (era name of Tang Dynasty) Monk of Jingzhao (administrative division name of Tang Dynasty). Dongshan (person's name) came to pay respects. The master said, 'Don't pay respects to this old man.' Dongshan said, 'What I'm paying respects to is not the old man.' The master said, 'That which is not the old man does not receive respects.' Dongshan said, 'It doesn't stop there.' Dongshan then asked, 'What is the mind of the ancient Buddha?' The master said, 'It is your mind.' Dongshan said, 'Although it is so, it is still where I doubt.' The master said, 'If that's the case, then go ask the wooden man.' Dongshan said, 'I have a saying that doesn't borrow the mouths of the sages.' The master said, 'Try to say it.' Dongshan said, 'It's not me.' Dongshan took his leave. The master said, 'Where are you going?' Dongshan said, 'Following the stream, with no fixed destination.' The master said, 'The Dharmakāya (法身) follows the stream, the Saṃbhogakāya (報身) follows the stream.' Dongshan said, 'I don't interpret it that way at all.' The master then clapped his hands (Baofu Zhan said, 'Dongshan is a school of his own, and he has found a few other people').
Xiaoyao Monk
Xiaoyao Monk, Luxi Monk asked, 'Thought after thought clinging, heart after heart eternally still.' The master said, 'Someone said that last night too.' Luxi said, 'Said what?' The master said, 'I don't know.' Luxi said, 'Please, master, tell me.' The master struck him in the mouth with his whisk. Luxi flicked his sleeves and left. The master called to the assembly, 'Eyes on the top of the head (Jiangshan Qin said, 'Although this old monk has no eyes on the top of his head, he can still verify that you are showing your bones. Why? The poisonous snake in the ancient tomb wears horns, the fierce tiger in the southern mountains wags its tail').'
Shuiliao Monk
Shuiliao Monk of Hongzhou (administrative division name of Tang Dynasty), initially visited Mazu (person's name) and asked, 'What is the meaning of the coming from the West?' Mazu said, 'Pay respects.' As the master was about to pay respects, Mazu kicked him to the ground in the chest. The master had a great awakening, got up, clapped his hands, and laughed loudly, saying, 'How wonderful, how wonderful! Hundreds of thousands of Samādhi (三昧), immeasurable wonderful meanings, only on the tip of a hair, can one recognize the source.' Pay respects.
謝而退(瑯玡覺云。大眾你道。水潦還曾悟也未 天童覺云。馬大師不合放過。待伊起來恁么道。但問。只這一毫頭。從甚處得來。待伊擬議。更與一踏)○師住后。每告眾曰。自從一吃馬祖蹋。直至如今笑不休。
浮杯和尚
浮杯和尚。凌行婆來禮拜。師與坐喫茶。婆乃問。盡力道不得底句。分付阿誰。師曰。浮杯無剩語。婆曰。未到浮杯。不妨疑著。師曰。別有長處。不妨拈出。婆斂手哭曰。蒼天中更添冤苦。師無語。婆曰。語不知偏正。理不識倒邪。為人即禍生。後有僧舉似南泉。南泉曰。苦哉浮杯。被這老婆摧折一上。婆后聞笑曰。王老師。猶少機關在。澄一禪客。逢見行婆便問。怎生是南泉猶少機關在。婆乃哭曰。可悲可痛。澄一罔措。婆曰會么。澄一合掌而立。婆曰。伎死禪和。如麻似粟。澄一舉似趙州。趙州曰。我若見這臭老婆。問教口啞。澄一曰。未審和尚怎生問他。趙州便打。澄一曰。為甚麼卻打某甲。趙州曰。似這伎死漢。不打更待幾時。連打數棒。婆聞卻曰。趙州合吃婆手裡棒。后僧舉似趙州。趙州哭曰。可悲可痛。婆聞此語。合掌嘆曰。趙州眼光。爍破四天下。趙州令僧問。如何是趙州眼。婆乃豎起拳頭。僧回舉似趙州。趙州作偈曰。當機覿面提。覿面當機疾。報汝凌行婆。哭
【現代漢語翻譯】 現代漢語譯本 謝而退下（瑯玡覺云禪師說：『各位，你們說，水潦（指僧人）是否領悟了？』天童覺云禪師說：『馬祖（指馬祖道一禪師，709-788）不該放過他。等他起來這樣問：『就這一毫毛，從哪裡得來？』等他猶豫，再給他一腳。』）禪師住持后，常對眾人說：『自從捱了馬祖一腳，直到現在還笑個不停。』
浮杯和尚
浮杯和尚，凌行婆前來禮拜。和尚讓她坐下喝茶。凌行婆問道：『用盡全力也說不出的那句話，交付給誰了？』和尚說：『浮杯沒有多餘的話。』凌行婆說：『還沒到浮杯，不妨懷疑著。』和尚說：『別有長處，不妨拿出來。』凌行婆合起手哭著說：『蒼天之中更添冤苦。』和尚無語。凌行婆說：『說話不知偏正，理不識倒邪，為人即禍生。』後來有僧人把這件事告訴南泉普愿禪師（748-835）。南泉說：『可憐的浮杯，被這老太婆摧殘了一番。』凌行婆後來聽了笑著說：『王老師（指南泉普愿），還缺少機關。』澄一禪客，遇到凌行婆便問：『怎麼是南泉猶少機關在？』凌行婆便哭著說：『可悲可痛！』澄一不知所措。凌行婆說：『會么？』澄一合掌而立。凌行婆說：『裝死的禪和，多如麻粟。』澄一將此事告訴趙州從諗禪師（778-897）。趙州說：『我若見到這臭老太婆，問得她口啞。』澄一說：『不知和尚您怎麼問她？』趙州便打。澄一說：『為什麼卻打我？』趙州說：『像你這種裝死的傢伙，不打更待何時？』連打了數棒。凌行婆聽了卻說：『趙州合吃我手裡的棒。』後來僧人把這話告訴趙州。趙州哭著說：『可悲可痛！』凌行婆聽了這話，合掌嘆道：『趙州眼光，爍破四天下。』趙州令僧人問：『如何是趙州眼？』凌行婆便豎起拳頭。僧人回去告訴趙州。趙州作偈說：『當機覿面提，覿面當機疾，報汝凌行婆，哭甚麼？』
【English Translation】 English version Xie retreated (Langye Jueyun said, 'Everyone, do you say, has Shui Lao (referring to the monk) realized?' Tiantong Jueyun said, 'Master Ma (referring to Mazu Daoyi, 709-788) should not have let him go. Wait for him to get up and ask like this: 'Where did this single hair come from?' Wait for him to hesitate, then give him another kick.') After the master took charge, he often told the assembly, 'Ever since I received a kick from Mazu, I have been laughing non-stop until now.'
Floating Cup Monk
The Floating Cup Monk, Ling Xingpo came to pay respects. The monk offered her a seat and tea. Ling Xingpo asked, 'Who is entrusted with the sentence that cannot be spoken with all one's strength?' The monk said, 'Floating Cup has no superfluous words.' Ling Xingpo said, 'Before reaching Floating Cup, it is okay to be suspicious.' The monk said, 'There are other strengths, it is okay to bring them out.' Ling Xingpo put her hands together and cried, 'Adding more injustice in the heavens.' The monk was speechless. Ling Xingpo said, 'Speaking without knowing bias, not recognizing upside-down evil, bringing disaster to people.' Later, a monk told Nanquan Puyuan (748-835) about this. Nanquan said, 'Poor Floating Cup, being ravaged by this old woman.' Ling Xingpo later heard this and laughed, 'Teacher Wang (referring to Nanquan Puyuan) still lacks mechanisms.' Chan traveler Chengyi, upon meeting Ling Xingpo, asked, 'What is Nanquan still lacking mechanisms?' Ling Xingpo then cried, 'How sad, how painful!' Chengyi was at a loss. Ling Xingpo said, 'Do you understand?' Chengyi put his palms together and stood. Ling Xingpo said, 'Pretending-dead Chan monks are as numerous as hemp and millet.' Chengyi told Zhao Zhou Congshen (778-897) about this. Zhao Zhou said, 'If I see this stinky old woman, I will ask her until she is speechless.' Chengyi said, 'I don't know how the monk would ask her?' Zhao Zhou then hit him. Chengyi said, 'Why are you hitting me?' Zhao Zhou said, 'If I don't hit a pretending-dead fellow like you, when will I hit him?' He hit him several times in a row. Ling Xingpo heard this and said, 'Zhao Zhou deserves to be hit by the stick in my hand.' Later, a monk told Zhao Zhou about this. Zhao Zhou cried, 'How sad, how painful!' Ling Xingpo heard these words, put her palms together, and sighed, 'Zhao Zhou's eyes shine through the four universes.' Zhao Zhou ordered a monk to ask, 'What is Zhao Zhou's eye?' Ling Xingpo then raised her fist. The monk went back and told Zhao Zhou. Zhao Zhou composed a verse, 'Presenting directly at the moment, directly and quickly at the moment, tell Ling Xingpo, what are you crying about?'
聲何得失。婆以偈答曰。哭聲師已曉。已曉復誰知。當時摩竭國。幾喪目前機。
龍山和尚
潭州龍山和尚。(亦云隱山)洞山與密師伯經由。見溪流菜葉。洞山曰。深山無人。因何有菜隨流。莫有道人居否。乃共議撥草溪行。五七里間。忽見師羸形異貌。放下行李問訊。師曰。此山無路。阇黎從何處來。洞山曰。無路且置。和尚從何而入。師曰。我不從雲水來。洞山曰。和尚住此山多少時邪。師曰。春秋不涉。洞山曰。和尚先住。此山先住。師曰不知。洞山曰。為甚麼不知。師曰。我不從人天來。洞山曰。和尚得何道理。便住此山。師曰。我見兩個泥牛斗入海。直至於今絕訊息。洞山始具威儀禮拜。便問。如何是主中賓。師曰。青山覆白雲。曰如何是賓中主。師曰。長年不出戶。曰賓主相去幾何。師曰。長江水上波。曰賓主相見有何言說。師曰。清風拂白月。洞山辭退。師乃述偈曰。三間茅屋從來住。一道神光萬境閑。莫把是非來辨我。浮生穿鑿不相關。因茲燒庵入深山不見。後人號為隱山和尚。
龐蘊居士
襄州居士龐蘊。初謁石頭。乃問。不與萬法為侶者。是甚麼人。石頭以手掩其口。豁然有省。后與丹霞為友。一日石頭問曰子見老僧以來。日用事作么生。居士曰。若問日用事。即無
【現代漢語翻譯】 現代漢語譯本： 『聲何得失？』（聲音有什麼得失呢？）婆以偈答曰：『哭聲師已曉，已曉復誰知？當時摩竭國（古代印度的一個國家），幾喪目前機。』（哭聲我已經明白了，明白了又有誰知道呢？當時在摩竭國，幾乎喪失了眼前的機會。）
龍山和尚
潭州龍山和尚（也叫隱山和尚），洞山（禪師名）與密師伯經過那裡，看見溪流中有菜葉。洞山說：『深山裡沒有人，為什麼有菜隨著水流下來？莫非有修行的人居住在這裡？』於是共同商議撥開草叢沿著溪流走。走了五六里路，忽然看見龍山和尚，他形體消瘦，相貌奇異。洞山放下行李，向他問訊。龍山和尚說：『這座山沒有路，你們從哪裡來？』洞山說：『沒有路暫且不說，和尚您是從哪裡進來的？』龍山和尚說：『我不從雲水而來。』洞山說：『和尚您住在這山裡多久了？』龍山和尚說：『不涉及春秋（指時間）。』洞山說：『是和尚先住在這裡，還是這座山先存在？』龍山和尚說：『不知道。』洞山說：『為什麼不知道？』龍山和尚說：『我不從人天而來。』洞山說：『和尚您得到了什麼道理，便住在這山裡？』龍山和尚說：『我看見兩個泥牛相鬥，一起進入大海，直到現在也沒有訊息。』洞山於是整頓衣冠，恭敬地禮拜，便問：『如何是主中賓？』龍山和尚說：『青山覆白雲。』（青山覆蓋著白雲。）洞山說：『如何是賓中主？』龍山和尚說：『長年不出戶。』（常年不出家門。）洞山說：『賓主相去有多遠？』龍山和尚說：『長江水上波。』（長江水上的波浪。）洞山說：『賓主相見有什麼言語？』龍山和尚說：『清風拂白月。』（清風吹拂著白色的月亮。）洞山告辭退下。龍山和尚於是作偈說：『三間茅屋從來住，一道神光萬境閑。莫把是非來辨我，浮生穿鑿不相關。』（三間茅屋一直住在這裡，一道神光照耀，萬境都顯得清閑。不要拿是非來分辨我，浮生的穿鑿與我不相關。）因此燒燬茅庵，進入深山，不再出現。後人稱他為隱山和尚。
龐蘊居士
襄州居士龐蘊，最初拜訪石頭（禪師名），便問：『不與萬法為侶者，是什麼人？』石頭用手摀住他的嘴，龐蘊豁然開悟。後來與丹霞（禪師名）為友。一日，石頭問他說：『你見老僧以來，每天的日常事務是怎樣做的？』居士說：『如果問我日常事務，那就沒有。』
【English Translation】 English version: 『What are the gains and losses of sound?』 The nun answered in a verse: 『The sound of crying, the master already understands; having understood, who else knows? At that time in Magadha (an ancient kingdom in India), almost lost was the opportunity right before my eyes.』
The Monk Longshan
The Monk Longshan of Tanzhou (also known as the Hidden Mountain Monk). Dongshan (a Chan master) and Mi Shibo passed by. Seeing vegetable leaves in the stream, Dongshan said, 『Deep in the mountains, there is no one. Why are there vegetables floating down the stream? Could there be a Taoist living here?』 So they discussed pushing through the grass and walking along the stream. After five or six miles, they suddenly saw the monk, emaciated and with strange features. Dongshan put down his luggage and greeted him. The monk said, 『There is no road in this mountain. Where did you come from?』 Dongshan said, 『Leaving aside the matter of the road, where did the monk enter from?』 The monk said, 『I did not come from clouds and water.』 Dongshan said, 『How long has the monk lived in this mountain?』 The monk said, 『I do not involve myself with the seasons.』 Dongshan said, 『Did the monk live here first, or did this mountain exist first?』 The monk said, 『I do not know.』 Dongshan said, 『Why do you not know?』 The monk said, 『I did not come from humans or gods.』 Dongshan said, 『What principle did the monk attain to, that you live in this mountain?』 The monk said, 『I saw two mud oxen fighting and entering the sea, and to this day there is no news of them.』 Dongshan then arranged his robes and bowed respectfully, and asked, 『What is the guest within the host?』 The monk said, 『Green mountains cover white clouds.』 Dongshan said, 『What is the host within the guest?』 The monk said, 『For years, I do not leave my dwelling.』 Dongshan said, 『How far apart are the guest and the host?』 The monk said, 『Waves on the Yangtze River.』 Dongshan said, 『What words are spoken when the guest and host meet?』 The monk said, 『A clear breeze brushes the white moon.』 Dongshan took his leave. The monk then composed a verse: 『Three thatched huts have always been my home, a single divine light illuminates all realms in leisure. Do not use right and wrong to judge me; the superficial constructions of fleeting life are unrelated.』 Because of this, he burned his hermitage and entered deep into the mountains, never to be seen again. Later generations called him the Hidden Mountain Monk.
Layman Pang Yun
Layman Pang Yun of Xiangzhou, initially visited Shitou (a Chan master), and asked, 『What kind of person is not a companion to the myriad dharmas?』 Shitou covered his mouth with his hand, and Pang Yun suddenly had an awakening. Later, he became friends with Danxia (a Chan master). One day, Shitou asked him, 『Since you have seen this old monk, how have you been conducting your daily affairs?』 The layman said, 『If you ask me about daily affairs, then there are none.』
開口處。乃呈偈曰。日用事無別。唯吾自偶諧。頭頭非取捨。處處沒張乖。朱紫誰為號。丘山絕點埃。神通並妙用。運水及搬柴。石頭然之。后參馬祖。問曰。不與萬法為侶者。是甚麼人。祖曰。待汝一口吸盡西江水。即向汝道。居士于言下。頓領玄旨。乃留駐參承二載。自爾機辯迅捷。諸方向之○因辭藥山。藥山命十禪客相送。至門首。居士乃指空中雪曰。好雪片片。不落別處。有全禪客曰。落在甚處。居士遂與一掌。全曰。也不得草草。居士曰。恁么稱禪客。閻羅老子未放你在。全曰。居士作么生。居士又掌曰。眼見如盲。口說如啞(雪竇顯別初問云。但握雪團便打)○有女名靈照。常鬻竹漉籬。以供朝夕。居士有偈曰。心如境亦如。無實亦無虛。有亦不管。無亦不拘。不是賢聖。了事凡夫。易復易。即此五蘊有真智。十方世界一乘同。無相法身豈有二。若舍煩惱入菩提。不知何方有佛地○又偈曰。護生須是殺。殺盡始安居。會得箇中意。鐵船水上浮(昭覺勤云。且道殺個什麼。殺眾生物命。凡夫見解。殺六賊煩惱。座主見解。殺佛殺祖。大闡提人見解。衲僧分上。畢竟殺個什麼。試定當看 中峰本云。莫是殺生與護生。一念平等么。恁么商量。瞎人眼目)○居士坐次。問靈照曰。古人道明明百草頭。明明祖師意
【現代漢語翻譯】 現代漢語譯本： 開口處。於是呈上偈語說：『日常應用沒有什麼特別，只是我自己偶爾感到和諧。事事物物都不用取捨，處處都沒有牽強附會。誰來評定高低貴賤？像丘山一樣，沒有一點塵埃。神通和妙用，不過是運水和搬柴。』石頭禪師認可了他的說法。後來參訪馬祖道一禪師（709-788），問道：『不與萬法為伴侶的，是什麼人？』馬祖回答說：『等你一口吸盡西江的水，我就告訴你。』居士在言下，立刻領悟了玄妙的旨意。於是留下住了兩年，侍奉馬祖。從此以後，機智敏捷，各方人士都向他看齊。 一次，龐蘊居士（約740-808）告辭藥山惟儼禪師（751-834），藥山命十個禪客送他到門口。居士指著空中的雪說：『好雪，片片飛舞，不落在別處。』有位全禪客問：『落在什麼地方？』居士就打了他一掌。全禪客說：『也不要這麼草率。』居士說：『像你這樣稱作禪客，閻羅王還不會放過你。』全禪客問：『居士你怎麼樣？』居士又打了他一掌，說：『眼見如同瞎子，口說如同啞巴。』（雪竇顯禪師（986-1052）在最初的提問中說：『只要握住雪團就打。』） 龐蘊居士有個女兒名叫靈照，經常賣竹編的濾籬，用來供給早晚的伙食。居士有偈語說：『心如境，境亦如，無實也無虛。有也不管，無也不拘。不是賢聖，了事的凡夫。容易啊容易，這五蘊之中有真智。十方世界一乘相同，無相法身哪裡會有二？如果捨棄煩惱而進入菩提，不知道什麼地方才有佛地。』 又有偈語說：『護生必須是殺，殺盡才能安居。領會其中的意思，鐵船也能在水上漂浮。』（昭覺勤禪師（1063-1135）說：『且說殺的是什麼？殺眾生的性命，這是凡夫的見解。殺六賊煩惱，這是講經法師的見解。殺佛殺祖，這是大惡人的見解。衲僧的本分，到底殺的是什麼？試著確定一下。』中峰本禪師（1263-1323）說：『莫非是殺生與護生，一念平等嗎？這樣商量，會瞎了人的眼睛。』） 居士坐著的時候，問靈照說：『古人說，明明百草頭，明明祖師意。』
【English Translation】 English version: At the opening, he presented a verse saying: 'Daily affairs are no different, only I myself occasionally feel harmonious. Everything is neither taken nor rejected, and everywhere there is no forced compliance. Who will judge the high and low? Like hills and mountains, there is not a speck of dust. Supernatural powers and wonderful functions are just carrying water and chopping wood.' Shitou (Sekito Kisen, 700-790) approved of his statement. Later, he visited Mazu Daoyi (Baso Doitsu, 709-788), asking: 'What kind of person is not associated with the myriad dharmas?' Mazu replied: 'When you have swallowed all the water of the West River in one gulp, I will tell you.' The layman immediately understood the profound meaning in his words. So he stayed for two years, serving Mazu. From then on, he was quick-witted, and people from all directions looked up to him. Once, Layman Pang Yun (Ho Un, approximately 740-808) bid farewell to Yaoshan Weiyan (Yakusan Igen, 751-834). Yaoshan ordered ten Zen monks to see him off at the gate. The layman pointed to the snow in the sky and said: 'Good snow, fluttering in pieces, not falling elsewhere.' A Zen monk named Quan asked: 'Where does it fall?' The layman slapped him. Quan said: 'Don't be so hasty.' The layman said: 'Calling yourself a Zen monk like that, Yama (Enma, the King of Hell) will not let you go.' Quan asked: 'What about you, Layman?' The layman slapped him again, saying: 'Seeing like a blind man, speaking like a mute.' (Xuedou Xian (Setcho Kenpo, 986-1052) said in the initial question: 'Just grab a snowball and hit him.') Layman Pang Yun had a daughter named Lingzhao, who often sold bamboo-woven strainers to provide for her meals. The layman had a verse saying: 'The mind is like the environment, and the environment is also like it, neither real nor empty. Don't care about having, don't be bound by not having. Not a sage, but an ordinary person who finishes things. Easy, easy, there is true wisdom in these five aggregates. The ten directions of the world are the same in the One Vehicle, how can the formless Dharmakaya have two? If you abandon afflictions and enter Bodhi, I don't know where there is a Buddha land.' There is another verse saying: 'Protecting life must be killing, only by killing completely can one live in peace. Understanding the meaning of it, an iron boat can also float on water.' (Zhaojue Qin (Shokaku Kinn, 1063-1135) said: 'Let's talk about what is being killed? Killing the lives of sentient beings is the view of ordinary people. Killing the six thieves of affliction is the view of lecturers. Killing the Buddha and killing the Patriarch is the view of great evildoers. What exactly is the business of a monk? Try to determine it.' Zhongfeng Ben (Chufu Honko, 1263-1323) said: 'Could it be that killing and protecting life are equal in one thought? Discussing it like this will blind people's eyes.') When the layman was sitting, he asked Lingzhao: 'The ancients said, clearly on the head of a hundred grasses, clearly the meaning of the Patriarch.'
。如何會。靈照曰。老老大大。作這個語話。居士曰。你作么生。靈照曰。明明百草頭。明明祖師意。居士乃笑○居士將入滅。謂靈照曰。視日早晚。及午以報。靈照。遽報。日已中矣。而有蝕也。居士出戶觀次。靈照即登父座。合掌坐亡。居士笑曰。我女鋒捷矣。於是更延七日。州牧于公頔問疾次。居士謂之曰。但願空諸所有。慎勿實諸所無。好住世間。皆如影響。言訖。枕于公膝而化。
教外別傳卷五 卍新續藏第 84 冊 No. 1580 教外別傳
教外別傳卷六
南嶽下三世
黃檗希運禪師(百丈海法嗣)
洪州黃檗希運禪師。閩人也。游天臺。逢一僧。與之言笑。如舊相識。熟視之。目光射人。乃偕行。屬澗水暴漲。捐笠植杖而止。其僧率師同渡。師曰。兄要渡自渡。彼即褰衣躡波。若履平地。回顧曰。渡來渡來。師曰。咄。這自了漢。吾早知。當斫汝脛。其僧嘆曰。真大乘法器。我所不及。言訖不見。師后游京師。因人啓發。乃往參百丈。百丈問。巍巍堂堂。從何方來。師曰。巍巍堂堂。從嶺南來。百丈曰。巍巍堂堂。當爲何事。師曰。巍巍堂堂。不為別事。便禮拜問曰。從上宗乘。如何指示。百丈良久。師曰。不可教後人斷絕去也。百丈曰。將謂汝是個人。乃
【現代漢語翻譯】 居士問：『如何會？』（如何領會？）靈照說：『老老大大，作這個語話。』（年紀這麼大了，還說這種話。）居士問：『你作么生？』（你怎麼樣？）靈照說：『明明百草頭，明明祖師意。』（百草頭上明明白白，祖師的意旨也明明白白。）居士笑了。居士將要入滅時，對靈照說：『視日早晚，及午以報。』（看看太陽的時間，到中午的時候告訴我。）靈照立刻回報：『日已中矣，而有蝕也。』（太陽已經到中午了，但是有日蝕。）居士走出屋外觀看。靈照隨即登上父親的座位，合掌坐化。居士笑著說：『我女鋒捷矣。』（我的女兒真敏捷啊！）於是又延長了七天。州牧于公頔（dí）問候病情時，居士對他說：『但願空諸所有，慎勿實諸所無。好住世間，皆如影響。』（只希望把所有執著都放下，謹慎不要把虛無的東西當真。好好地活在世間，一切都像影子一樣虛幻。）說完，枕在於公頔的膝上圓寂。
教外別傳卷五 卍新續藏第 84 冊 No. 1580 教外別傳
教外別傳卷六
南嶽下三世
黃檗希運禪師(百丈海法嗣)
洪州黃檗希運禪師，閩人也。游天臺，逢一僧，與之言笑，如舊相識。熟視之，目光射人。乃偕行。屬澗水暴漲，捐笠植杖而止。其僧率師同渡。師曰：『兄要渡自渡。』彼即褰衣躡波，若履平地。回顧曰：『渡來渡來。』師曰：『咄。這自了漢。吾早知，當斫汝脛。』其僧嘆曰：『真大乘法器，我所不及。』言訖不見。師后游京師，因人啓發，乃往參百丈。百丈問：『巍巍堂堂，從何方來？』師曰：『巍巍堂堂，從嶺南來。』百丈曰：『巍巍堂堂，當爲何事？』師曰：『巍巍堂堂，不為別事。』便禮拜問曰：『從上宗乘，如何指示？』百丈良久。師曰：『不可教後人斷絕去也。』百丈曰：『將謂汝是個人，乃
【English Translation】 The Layman asked: 'How to understand?' Lingzhao said: 'So old, yet speaking such words.' The Layman asked: 'What about you?' Lingzhao said: 'Clearly on the tip of every blade of grass, clearly the meaning of the Patriarch.' The Layman then laughed. As the Layman was about to pass away, he said to Lingzhao: 'Observe the time of day, and report when it is noon.' Lingzhao promptly reported: 'It is already noon, but there is an eclipse.' The Layman went outside to observe. Lingzhao then ascended her father's seat, joined her palms, and passed away in sitting meditation. The Layman laughed and said: 'My daughter is quick!' Thereupon, he extended his life for another seven days. The governor Yu Gongdi, while inquiring about his illness, the Layman said to him: 'Only wish to empty all that is possessed, and be careful not to make real all that is nonexistent. Live well in the world, all is like an illusion.' Having spoken, he rested his head on Yu Gongdi's lap and passed away.
Extraneous Transmission, Volume 5 Supplement to the Buddhist Canon, New Series, Volume 84, No. 1580, Extraneous Transmission
Extraneous Transmission, Volume 6
Third Generation Below Nanyue
Zen Master Huangbo Xiyun (Successor of Baizhang Hai)
Zen Master Huangbo Xiyun of Hongzhou, was a native of Min. He traveled to Tiantai, where he met a monk, with whom he spoke and laughed as if they were old acquaintances. Upon closer inspection, the monk's gaze was piercing. They then traveled together. Encountering a sudden surge in a mountain stream, he discarded his hat and planted his staff, stopping there. The monk urged the Master to cross together. The Master said: 'If you want to cross, cross yourself.' The monk then lifted his robe and stepped on the waves, as if walking on flat ground. Looking back, he said: 'Come over, come over.' The Master said: 'Bah! This self-liberated fellow. I knew it all along, I should chop off your shins.' The monk sighed and said: 'Truly a vessel of the Great Vehicle, I am no match for you.' Having spoken, he disappeared. Later, the Master traveled to the capital, and inspired by someone, he went to visit Baizhang. Baizhang asked: 'So majestic and dignified, from what direction do you come?' The Master said: 'So majestic and dignified, from Lingnan.' Baizhang said: 'So majestic and dignified, what is it for?' The Master said: 'So majestic and dignified, it is not for anything else.' He then bowed and asked: 'How is the supreme vehicle of our school indicated?' Baizhang remained silent for a long time. The Master said: 'It must not be allowed to be cut off by later generations.' Baizhang said: 'I thought you were someone, but'
起入方丈。師隨後入曰。某甲特來。百丈曰。若爾。則他后不得孤負吾○百丈一日問師。甚麼處去來。師曰。大雄山下。采菌子來。百丈曰。還見大蟲么。師便作虎聲。百丈拈斧作斫勢。師即打百丈一摑。百丈。吟吟而笑便歸。上堂曰。大雄山下。有一大蟲。汝等諸人。也須好看。百丈老漢。今日親遭一口(溈山祐舉問仰山。仰山云。和尚怎生。溈山云。百丈當時。便合一斧斫殺。因甚麼到如此。仰山云。不然。溈山云。子又作么生。仰山云。百丈只解騎虎頭。不解把虎尾。溈山云。子有險崖之句 五祖戒云。百丈大似作賊人心虛。黃檗熟處難忘)○師在南泉。普請擇菜次。南泉問。甚麼處去。師曰。擇菜去。南泉曰。將甚麼擇。師豎起刀。南泉曰。祇解作賓。不解作主。師以刀點三下。南泉曰。大家擇菜去(黃龍新云。今時師僧。往往將南泉黃檗作擇菜會卻)○南泉一日曰老僧有牧牛歌。請長老和。師曰。某甲自有師在。師辭南泉。南泉門送。提起師笠曰。長老身材沒量大。笠子大小生。師曰。雖然如此。大千世界。總在里許。南泉曰。王老師聻。師戴笠便行○師在鹽官殿上禮佛次。時唐宣宗為沙彌。問曰。不著佛求。不著法求。不著僧求。長老禮拜。當何所求。師曰不著佛求。不著法求。不著僧求。常禮如是事。
【現代漢語翻譯】 現代漢語譯本 進入方丈室。溈山（溈山，地名）隨後進入，說：『某甲（某甲，古代人常用作自稱的謙詞）特地前來。』百丈（百丈懷海禪師）說：『既然如此，那麼以後就不能辜負我。』 百丈（百丈懷海禪師）有一天問溈山（溈山，地名）：『你到什麼地方去了？』溈山（溈山，地名）說：『到大雄山（大雄山，山名）下，采蘑菇來了。』百丈（百丈懷海禪師）說：『還見到老虎了嗎？』溈山（溈山，地名）便作出老虎的吼叫聲。百丈（百丈懷海禪師）拿起斧頭作砍的姿勢。溈山（溈山，地名）隨即打了百丈（百丈懷海禪師）一巴掌。百丈（百丈懷海禪師）哼哼地笑著就回去了。上堂說法時說：『大雄山（大雄山，山名）下，有一隻大老虎，你們這些人，也要好好地看護。百丈（百丈懷海禪師）老漢，今天親身遭了它一口。』（溈山祐（溈山祐，人名）舉例問仰山（仰山，地名）。仰山（仰山，地名）說：『和尚您怎麼看？』溈山（溈山，地名）說：『百丈（百丈懷海禪師）當時，就應該一斧頭砍死它。為什麼會到如此地步？』仰山（仰山，地名）說：『不是這樣的。』溈山（溈山，地名）說：『你又怎麼看？』仰山（仰山，地名）說：『百丈（百丈懷海禪師）只懂得騎在虎頭上，不懂得抓住老虎的尾巴。』溈山（溈山，地名）說：『你這話很危險。』五祖戒（五祖戒，人名）說：『百丈（百丈懷海禪師）很像做賊的人心虛。黃檗（黃檗希運禪師）熟悉的地方難以忘記。』） 溈山（溈山，地名）在南泉（南泉普愿禪師）那裡，大家一起擇菜的時候，南泉（南泉普愿禪師）問：『到什麼地方去？』溈山（溈山，地名）說：『擇菜去。』南泉（南泉普愿禪師）說：『用什麼擇？』溈山（溈山，地名）豎起刀。南泉（南泉普愿禪師）說：『只懂得作賓客，不懂得作主人。』溈山（溈山，地名）用刀點了三下。南泉（南泉普愿禪師）說：『大家一起擇菜去。』（黃龍新（黃龍新，人名）說：『現在的師僧，往往把南泉（南泉普愿禪師）黃檗（黃檗希運禪師）作擇菜的解釋。』） 南泉（南泉普愿禪師）有一天說：『老僧有牧牛歌，請長老唱和。』溈山（溈山，地名）說：『某甲（某甲，古代人常用作自稱的謙詞）自有老師在。』溈山（溈山，地名）辭別南泉（南泉普愿禪師），南泉（南泉普愿禪師）送出門，提起溈山（溈山，地名）的斗笠說：『長老身材沒量大，斗笠大小不合適。』溈山（溈山，地名）說：『雖然如此，大千世界，總在這裡面。』南泉（南泉普愿禪師）說：『王老師（王老師，對溈山的尊稱）怎麼樣？』溈山（溈山，地名）戴上斗笠就走了。 溈山（溈山，地名）在鹽官（鹽官，地名）殿上禮佛的時候，當時唐宣宗（唐宣宗，唐朝皇帝，810年-859年）為沙彌（沙彌，佛教出家男子），問：『不執著于佛去求，不執著於法去求，不執著于僧去求，長老禮拜，應當求什麼？』溈山（溈山，地名）說：『不執著于佛去求，不執著於法去求，不執著于僧去求，經常禮拜這樣的事。』
【English Translation】 English version He entered the abbot's room. Weishan (Weishan, place name) followed him in and said, 'Moujia (Moujia, a humble term commonly used for self-reference in ancient times) has come specifically.' Baizhang (Baizhang Huaihai Zen Master) said, 'If that's the case, then you must not let me down in the future.' One day, Baizhang (Baizhang Huaihai Zen Master) asked Weishan (Weishan, place name), 'Where have you been?' Weishan (Weishan, place name) said, 'Down from the foot of Mount Daxiong (Mount Daxiong, mountain name), gathering mushrooms.' Baizhang (Baizhang Huaihai Zen Master) said, 'Did you see a tiger?' Weishan (Weishan, place name) then made the sound of a tiger. Baizhang (Baizhang Huaihai Zen Master) picked up an axe and made a chopping gesture. Weishan (Weishan, place name) immediately slapped Baizhang (Baizhang Huaihai Zen Master). Baizhang (Baizhang Huaihai Zen Master) hummed and laughed and then went back. He went to the hall and said, 'Under Mount Daxiong (Mount Daxiong, mountain name), there is a big tiger. All of you must take good care.' Old man Baizhang (Baizhang Huaihai Zen Master) personally suffered a bite today.' (Weishan You (Weishan You, person's name) asked Yangshan (Yangshan, place name). Yangshan (Yangshan, place name) said, 'What do you think, Master?' Weishan (Weishan, place name) said, 'Baizhang (Baizhang Huaihai Zen Master) should have killed it with an axe at that time. Why did it come to this?' Yangshan (Yangshan, place name) said, 'That's not right.' Weishan (Weishan, place name) said, 'What do you think?' Yangshan (Yangshan, place name) said, 'Baizhang (Baizhang Huaihai Zen Master) only knows how to ride the tiger's head, but doesn't know how to grab the tiger's tail.' Weishan (Weishan, place name) said, 'Your words are dangerous.' Wuzu Jie (Wuzu Jie, person's name) said, 'Baizhang (Baizhang Huaihai Zen Master) is very much like a thief with a guilty conscience. Huangbo (Huangbo Xiyun Zen Master) finds it hard to forget familiar places.') When Weishan (Weishan, place name) was at Nanquan's (Nanquan Puyuan Zen Master) place, everyone was picking vegetables. Nanquan (Nanquan Puyuan Zen Master) asked, 'Where are you going?' Weishan (Weishan, place name) said, 'To pick vegetables.' Nanquan (Nanquan Puyuan Zen Master) said, 'What are you using to pick?' Weishan (Weishan, place name) held up a knife. Nanquan (Nanquan Puyuan Zen Master) said, 'You only know how to be a guest, you don't know how to be the host.' Weishan (Weishan, place name) pointed the knife three times. Nanquan (Nanquan Puyuan Zen Master) said, 'Let's all pick vegetables together.' (Huanglong Xin (Huanglong Xin, person's name) said, 'Nowadays, monks often interpret Nanquan (Nanquan Puyuan Zen Master) and Huangbo (Huangbo Xiyun Zen Master) as picking vegetables.') One day, Nanquan (Nanquan Puyuan Zen Master) said, 'The old monk has a herding song, please sing along, Elder.' Weishan (Weishan, place name) said, 'Moujia (Moujia, a humble term commonly used for self-reference in ancient times) has his own teacher.' Weishan (Weishan, place name) bid farewell to Nanquan (Nanquan Puyuan Zen Master). Nanquan (Nanquan Puyuan Zen Master) saw him off at the door, picked up Weishan's (Weishan, place name) bamboo hat and said, 'Elder, your figure is immeasurably large, the hat size is not suitable.' Weishan (Weishan, place name) said, 'Even so, the entire universe is inside here.' Nanquan (Nanquan Puyuan Zen Master) said, 'What about Teacher Wang (Teacher Wang, a respectful title for Weishan)?' Weishan (Weishan, place name) put on his hat and left. When Weishan (Weishan, place name) was at the Yanguan (Yanguan, place name) hall, he was worshiping the Buddha. At that time, Emperor Xuanzong of Tang (Emperor Xuanzong of Tang, Emperor of the Tang Dynasty, 810-859 AD) was a novice monk (Shami, a Buddhist novice monk). He asked, 'Not seeking by clinging to the Buddha, not seeking by clinging to the Dharma, not seeking by clinging to the Sangha, what should the Elder seek when worshiping?' Weishan (Weishan, place name) said, 'Not seeking by clinging to the Buddha, not seeking by clinging to the Dharma, not seeking by clinging to the Sangha, constantly worshiping such things.'
沙彌曰。用禮何為。師便掌沙彌曰。太粗生。師曰。這裡是甚麼所在。說粗說細。隨後又掌。○裴相國鎮宛陵。建大禪苑。請師說法。以師酷愛舊山。還以黃檗名之。公一日。拓一尊佛。于師前跪曰。請師安名。師召曰裴休。公應諾。師曰。與汝安名竟。公禮拜(雪竇顯代裴休。當時便喝 徑山杲云。裴公黃檗。可謂如水入水。似金博金。雖然如是。檢點將來。不無滲漏。今日蔡中郎。或捧一尊像。請雲門安名。即向道。清凈法身毗盧遮那佛。若云謝師安名。即向道。下坡不走。快便難逢 楚石琦云。裴公捧像。黃檗安名。冷地看來。如大家教新婦相似。直是好笑。笑須三十年。妙喜既不能坐斷。未免隨例顛倒。喚作清凈法身毗盧遮那佛。周人以柏。殷人以栗)○師因有六人新到。五人作禮。中一人提起坐具。作一圓相。師曰。我聞有一隻獵犬甚惡。僧曰。尋𦏰羊聲來。師曰。𦏰羊無聲到汝尋。曰尋𦏰羊跡來。師曰。𦏰羊無跡到汝尋。曰尋𦏰羊蹤來。師曰。𦏰羊無蹤到汝尋。曰與么則死𦏰羊也。師便休去。明日昇堂曰。昨日尋𦏰羊僧出來。僧便出。師曰。昨日公案未了。老僧休去。你作么生。僧無語。師曰。將謂是本色衲僧。元來祇是義學沙門。便打趁出(雪竇顯云。只如聲響軌跡。既無獵犬。向甚處尋逐。莫是絕聲
【現代漢語翻譯】 現代漢語譯本 沙彌（年輕的僧侶）問：『禮節有什麼用？』 師父（黃檗希運）便打沙彌說：『太粗魯了！』 師父說：『這裡是什麼地方？說粗魯說細緻。』 隨後又打。 裴休相國鎮守宛陵（今安徽宣城一帶），建造了大禪苑，請師父（黃檗希運）說法。因為師父非常喜愛舊山，就用黃檗來命名禪苑。裴休有一天，拓印了一尊佛像，在師父面前跪下說：『請師父給佛像安名。』 師父叫道：『裴休！』 裴休應諾。師父說：『我已經給你安名完畢了。』 裴休禮拜。（雪竇顯評論說，如果他代替裴休，當時就會大喝一聲。徑山杲說，裴休和黃檗，真可謂如水入水，似金博金。雖然如此，仔細檢查起來，不無疏漏。今天如果蔡中郎捧著一尊佛像，請雲門文偃安名，就會說：『清凈法身毗盧遮那佛。』 如果說感謝師父安名，就會說：『下坡不走，快便難逢。』 楚石琦說，裴休捧像，黃檗安名，冷靜地看來，如大家教新婦相似，真是好笑。笑須三十年。妙喜既不能坐斷，未免隨例顛倒，喚作清凈法身毗盧遮那佛。周朝人以柏木，殷朝人以栗木。） 師父（黃檗希運）因為有六個新來的僧人，五個人都行禮，其中一個人提起坐具，作一個圓相。師父說：『我聽說有一隻獵犬非常兇惡。』 僧人說：『尋找𦏰羊（一種羊）的聲音而來。』 師父說：『𦏰羊沒有聲音，你到哪裡尋找？』 僧人說：『尋找𦏰羊的足跡而來。』 師父說：『𦏰羊沒有足跡，你到哪裡尋找？』 僧人說：『尋找𦏰羊的軌跡而來。』 師父說：『𦏰羊沒有軌跡，你到哪裡尋找？』 僧人說：『這樣說就是死𦏰羊了。』 師父便停止了問話。第二天升堂說法時說：『昨天尋找𦏰羊的僧人出來。』 僧人便出來了。師父說：『昨天的公案還沒有了結，老僧停止了問話，你怎麼樣？』 僧人無話可說。師父說：『我以為是真正的衲僧（指修行僧人），原來只是義學沙門（指只研究義理的僧人）。』 便打他，把他趕了出去。（雪竇顯說，既然聲音、足跡、軌跡都沒有，獵犬向哪裡尋找呢？莫非是絕聲絕跡處好尋逐么）』
【English Translation】 English version A Śrāmaṇera (novice monk) asked: 'What is the use of etiquette?' The Master (Huangbo Xiyun) then slapped the Śrāmaṇera, saying: 'Too crude!' The Master said: 'What kind of place is this? Talking about crude and refined.' Then he slapped him again. Chancellor Pei Xiu, garrisoning Wanling (area around present-day Xuancheng, Anhui), built a large Chan monastery and invited the Master (Huangbo Xiyun) to preach. Because the Master deeply loved his old mountain, he named the monastery Huangbo. One day, Pei Xiu had a Buddha image printed and knelt before the Master, saying: 'Please, Master, give the Buddha image a name.' The Master called out: 'Pei Xiu!' Pei Xiu responded. The Master said: 'I have already finished giving you a name.' Pei Xiu bowed in reverence. (Xuedou Xian commented that if he were to replace Pei Xiu, he would have shouted loudly at that moment. Jingshan Gao said that Pei Xiu and Huangbo were like water entering water, like gold trading for gold. Although this is so, upon closer inspection, there are still flaws. If today Cai Zhonglang were to hold a Buddha image and ask Yunmen Wenyan to give it a name, he would say: 'Pure Dharma Body Vairocana Buddha.' If he were to say thank you for giving the name, he would say: 'Not walking downhill, it's rare to encounter such expediency.' Chushi Qi said that Pei Xiu holding the image and Huangbo giving the name, looking at it calmly, is like a mother-in-law teaching her new daughter-in-law, which is truly laughable. The laughter must last thirty years. Miaoxi could not cut it off, and inevitably followed the example and reversed it, calling it Pure Dharma Body Vairocana Buddha. The Zhou dynasty (1046-256 BC) used cypress wood, and the Yin dynasty (1600-1046 BC) used chestnut wood.) Because there were six new monks, five of them bowed in reverence, and one of them raised his sitting cloth and made a circular gesture. The Master (Huangbo Xiyun) said: 'I heard that there is a very fierce hunting dog.' The monk said: 'Coming to seek the sound of a 𦏰 sheep (a type of sheep).' The Master said: 'The 𦏰 sheep has no sound, where do you seek it?' The monk said: 'Coming to seek the tracks of the 𦏰 sheep.' The Master said: 'The 𦏰 sheep has no tracks, where do you seek it?' The monk said: 'Coming to seek the traces of the 𦏰 sheep.' The Master said: 'The 𦏰 sheep has no traces, where do you seek it?' The monk said: 'In that case, it is a dead 𦏰 sheep.' The Master then stopped questioning. The next day, when he ascended the hall to preach, he said: 'The monk who was seeking the 𦏰 sheep yesterday, come out.' The monk then came out. The Master said: 'Yesterday's case is not yet settled, the old monk stopped questioning, what about you?' The monk had nothing to say. The Master said: 'I thought he was a true Na monk (referring to a practicing monk), but he was originally just a Śrāmaṇera of doctrinal study (referring to a monk who only studies doctrines).' Then he hit him and drove him out. (Xuedou Xian said, since there is no sound, tracks, or traces, where does the hunting dog seek? Could it be that it is good to seek in a place where there is no sound or trace?)'
響軌跡處。見黃檗么。諸禪德。要明陷虎之機也。須是本分衲子 徑山信云。黃檗幸是作家。何不當時。便打趁出。須待明日。且道黃檗意作么生。這僧既會尋𦏰羊軌跡來。又不會黃檗休去。非惟義學沙門。還是脫空奴子)○師一日捏拳曰。天下老和尚。總在這裡。我若放一線道。從汝七縱八橫。若不放過。不消一捏。僧問。放一線道時如何。師曰。七縱八橫。曰不放過不消一捏時如何。師曰。普(僧問雲門偃。如何是七縱八橫。雲門云。念老僧年老云如何是普。雲門云。天光回照。云如何是天光回照。雲門云。骼胔少人知)○裴相國。一日請師至郡。以所解一編示師。是接置於座。略不披閱。良久曰。會么。公曰未測。師曰若便恁么會得。猶較些子。若也形於紙墨。何有吾宗○一日上堂。大眾雲集。乃曰。汝等諸人。欲何所求。以拄杖趁之。大眾不散。師卻復坐曰。汝等諸人。儘是噇酒糟漢。恁么行腳。取笑於人。但見八百一千人處便去。不可圖他熱鬧也。老漢行腳時。或遇草根。下有一個漢。便從頂門上一錐看他。若知痛癢。可以布袋盛米供養他。可中總似汝如此容易。何處更有今日事也。汝等既稱行腳。亦須著些精神好。還知道大唐國內無禪師么。時有僧問。諸方尊宿。盡聚眾開化。為甚麼卻道無禪師。師曰。
【現代漢語翻譯】 現代漢語譯本 在尋覓軌跡的地方。你們見過黃檗（禪師名）了嗎？各位禪德，想要明白設陷阱捕捉老虎的玄機，必須是本分的出家人。徑山信云禪師說：『黃檗幸虧是個內行，為什麼當時不直接把他趕出去，還要等到明天？』那麼，黃檗的用意是什麼呢？這個僧人既然會尋覓𦏰羊的軌跡而來，又不懂得黃檗的用意。不僅僅是那些咬文嚼字的義學沙門，還是那些空談的奴才。 有一天，師父捏緊拳頭說：『天下的老和尚，都在這裡了。』我如果放開一線生機，就任由你們七縱八橫。如果不放過，一捏就夠了。有僧人問：『放開一線生機時如何？』師父說：『七縱八橫。』又問：『不放過，一捏就夠時如何？』師父說：『普。』（有僧人問雲門偃禪師：『什麼是七縱八橫？』雲門說：『念老僧年老。』又問：『什麼是普？』雲門說：『天光回照。』又問：『什麼是天光回照？』雲門說：『骼胔少人知。』） 裴休相國有一天請師父到郡里，把所理解的一本書給師父看，放在座位上，師父略微翻看了一下，過了很久說：『明白了嗎？』裴休說：『沒有領會。』師父說：『如果就這樣明白了，還算好一點。如果拘泥於紙墨，哪裡還有我們禪宗的真意呢？』 有一天師父上堂說法，大眾雲集。師父說：『你們這些人，想要尋求什麼？』用拄杖驅趕他們，大眾不散。師父又坐下來說：『你們這些人，都是些吃酒糟的傢伙。這樣到處遊方，讓人恥笑。只要看到有八百一千人的地方就去，難道是爲了湊熱鬧嗎？我當年遊方的時候，如果遇到草根下有一個人，就從他的頭頂上用錐子扎一下，看他是否知道痛癢。如果知道，就可以用布袋裝米供養他。難道都像你們這樣容易嗎？哪裡還會有今天的事情呢？你們既然自稱是行腳僧，也需要有點精神才好。你們知道大唐（618年-907年）國內沒有禪師嗎？』當時有僧人問：『各方的尊宿，都在聚眾開化，為什麼卻說沒有禪師呢？』師父說：
【English Translation】 English version At the place where traces are sought. Have you seen Huangbo (Zen master's name)? All you Zen practitioners, if you want to understand the mechanism of trapping a tiger, you must be a true monk. Zen Master Xinyun of Jingshan said: 'Fortunately, Huangbo is an expert. Why didn't he just drive him out then and there, and wait until tomorrow?' So, what is Huangbo's intention? This monk, since he knows how to seek the traces of a 𦏰 sheep, does not understand Huangbo's intention. Not only those scholastic monks who quibble over words, but also those empty-talking slaves. One day, the master clenched his fist and said, 'All the old monks in the world are here.' If I release a glimmer of hope, I will let you go in all directions. If I don't let go, one squeeze is enough. A monk asked, 'What is it like to release a glimmer of hope?' The master said, 'Going in all directions.' He asked again, 'What is it like not letting go, one squeeze is enough?' The master said, 'Pu.' (A monk asked Zen Master Yunmen Yan: 'What is going in all directions?' Yunmen said, 'Thinking of the old monk's age.' He asked again, 'What is Pu?' Yunmen said, 'Heavenly light shines back.' He asked again, 'What is heavenly light shining back?' Yunmen said, 'Few people know the bones.') One day, Prime Minister Pei Xiu invited the master to the prefecture and showed the master a book he had understood, placing it on the seat. The master glanced through it and after a long time said, 'Do you understand?' Pei Xiu said, 'I have not understood.' The master said, 'If you understand it like this, it is still a little better. If you are bound by paper and ink, where is the true meaning of our Zen sect?' One day, the master ascended the platform to preach, and the masses gathered. The master said, 'What do you people want to seek?' He drove them away with his staff, but the masses did not disperse. The master sat down again and said, 'You people are all wine-soaked fellows. Wandering around like this is laughable. As soon as you see a place with eight hundred or a thousand people, you go there. Is it just to join in the fun? When I was wandering around, if I encountered someone under the grass roots, I would prick him on the top of his head with an awl to see if he knew pain. If he knew, I could fill a bag with rice and offer it to him. Is it all as easy as you think? Where would there be today's affairs? Since you call yourselves wandering monks, you need to have some spirit. Do you know that there are no Zen masters in the Tang Dynasty (618-907)?' At that time, a monk asked, 'The venerable ones in all directions are gathering crowds to enlighten them, why do you say there are no Zen masters?' The master said:
不道無禪。祇是無師。(溈山祐問仰山。作么生。仰山云。鵝王擇乳。素非鴨類。溈山云。此實難辨 五祖戒。出僧語。謝和尚說得道理好 石門聰云。黃檗垂示。不妨奇特。才被布衲拶著。失卻一隻眼 雪竇顯頌云。凜凜威風不自誇。端居寰海定龍蛇。大中天子曾輕觸。三度親遭弄爪牙 承天宗云。五祖戒眼照四天下。要見黃檗猶未可。若要扶豎正法眼藏。須是黃檗宗師 法昌遇云。我要無禪。底做國師 徑山杲云。且道是醍醐句。是毒藥句。頌云。身上著衣方免寒。口邊說食終不飽。大唐國里老婆禪。今日為君注破了 楚石琦云。殺人刀。活人劍。具眼者辨取 金粟悟云。黃檗大似龍頭蛇尾。當時待這僧云只如諸方匡徒領眾又作么生。和聲。便打。更若擬議。劈脊打出。卻恁么老婆。可謂酒糟太多)阇黎不見馬大師下有八十四人坐道場。得馬師正法眼者。止三兩人。廬山歸宗和尚是其一。夫出家人。須知有從上來事分始得。且如四祖下牛頭橫說豎說。猶未知向上關捩子。有此眼目。方辨得邪正宗黨。且當人事宜。不能體會得。但知學言語。念向皮袋裡安著。到處稱我會禪。還替得汝生死么。輕忽老宿。入地獄如箭。珍重。
長慶大安禪師(百丈海法嗣)
福州長慶大安禪師。(號懶安)郡之陳氏子。
【現代漢語翻譯】 現代漢語譯本 不可以說沒有禪，只是沒有老師。（溈山祐（溈山祐，禪宗大師）問仰山（仰山，禪宗大師），怎麼樣？仰山說，鵝王選擇乳，天性就不是鴨子的種類。溈山說，這實在難以分辨。五祖戒（五祖戒，禪宗僧人）說僧語，感謝和尚說得道理好。石門聰（石門聰，禪宗僧人）說，黃檗（黃檗，唐代禪宗大師）垂示，不妨奇特，才被布衲（布衲，指僧人）拶著，失卻一隻眼。雪竇顯（雪竇顯，宋代禪宗大師）頌道，凜凜威風不自誇，端居寰海定龍蛇。大中（唐宣宗年號，847-860年）天子曾輕觸，三度親遭弄爪牙。承天宗（承天宗，禪宗僧人）說，五祖戒眼照四天下，要見黃檗猶未可。若要扶豎正法眼藏，須是黃檗宗師。法昌遇（法昌遇，禪宗僧人）說，我要無禪，底做國師。徑山杲（徑山杲，禪宗僧人）說，且道是醍醐句，是毒藥句。頌道，身上著衣方免寒，口邊說食終不飽。大唐（618-907年）國里老婆禪，今日為君注破了。楚石琦（楚石琦，禪宗僧人）說，殺人刀，活人劍，具眼者辨取。金粟悟（金粟悟，禪宗僧人）說，黃檗大似龍頭蛇尾，當時待這僧云只如諸方匡徒領眾又作么生。和聲，便打。更若擬議，劈脊打出。卻恁么老婆，可謂酒糟太多) 你這阇黎（阇黎，梵語，意為導師）沒見到馬大師（馬祖道一，唐代禪宗大師）門下有八十四人坐道場，得到馬師正法眼的，只有三兩人。廬山歸宗和尚（廬山歸宗和尚，禪宗僧人）是其中之一。出家人，要知道有從上來事分才行。比如四祖（道信，禪宗四祖）門下牛頭（法融，牛頭宗創始人）橫說豎說，還不知道向上關捩子。有這樣的眼目，才能辨別邪正宗黨。而且當人事宜，不能體會得到，只知道學言語，念向皮袋裡安著，到處稱我會禪，還能代替你的生死嗎？輕忽老宿，入地獄像箭一樣快。珍重。
長慶大安禪師（百丈海（百丈海，禪宗僧人）的法嗣）
福州長慶大安禪師（號懶安），郡之陳氏子。
【English Translation】 English version It's not that there is no Chan, it's just that there is no teacher. (Weishan You (Weishan You, a Chan master) asked Yangshan (Yangshan, a Chan master), 'What about it?' Yangshan said, 'The swan king chooses milk, its nature is not that of a duck.' Weishan said, 'This is indeed difficult to distinguish.' Wuzu Jie (Wuzu Jie, a Chan monk) spoke monk's language, thanking the monk for speaking such good reason. Shimen Cong (Shimen Cong, a Chan monk) said, 'Huangbo's (Huangbo, a Chan master of the Tang Dynasty) instruction is quite remarkable, but when pressed by a bunapu (bunapu, refers to a monk), he loses an eye.' Xuedou Xian (Xuedou Xian, a Chan master of the Song Dynasty) praised, 'His awe-inspiring power does not boast itself, residing in the universe, he settles dragons and snakes. The emperor of Dazhong (reign title of Emperor Xuanzong of Tang, 847-860 AD) once lightly touched him, and thrice personally suffered his claws and teeth.' Chengtian Zong (Chengtian Zong, a Chan monk) said, 'Wuzu Jie's eyes illuminate the four corners of the world, but to see Huangbo is still not possible. If you want to uphold the treasury of the true Dharma eye, you must be a master of Huangbo.' Fachang Yu (Fachang Yu, a Chan monk) said, 'I want no Chan, how can I be a national teacher?' Jingshan Gao (Jingshan Gao, a Chan monk) said, 'Tell me, is it a sentence of ghee, or a sentence of poison?' Praising, 'Wearing clothes on the body avoids the cold, speaking of food by the mouth never satisfies. The old woman Chan in the Great Tang (618-907 AD) country, today I will break it for you.' Chushi Qi (Chushi Qi, a Chan monk) said, 'A sword that kills, a sword that gives life, those with eyes discern it.' Jin Su Wu (Jin Su Wu, a Chan monk) said, 'Huangbo is much like a dragon's head and a snake's tail, at that time waiting for this monk to say, 'Just like the various places that lead the masses, what else?' Responding, then strike. If there is further deliberation, strike the back. Yet so old womanly, it can be said there is too much wine dregs.') You, the Ajari (Ajari, Sanskrit, meaning teacher), have not seen that under Master Ma (Mazu Daoyi, a Chan master of the Tang Dynasty) there were eighty-four people sitting in the monastery, and only three or two obtained Master Ma's true Dharma eye. The monk Guizong of Mount Lu (Monk Guizong of Mount Lu, a Chan monk) is one of them. A monk must know that there is a matter from above to begin with. For example, under the Fourth Patriarch (Daoxin, the Fourth Patriarch of Chan), Niutou (Fayung, founder of the Niutou School) spoke horizontally and vertically, yet he did not know the upward key. With such eyes, one can distinguish between the heretical and the orthodox. Moreover, the affairs of the present cannot be understood, only knowing how to learn language, putting the recitation in a leather bag, claiming everywhere 'I know Chan,' can it replace your birth and death? Neglecting old monks, entering hell is as fast as an arrow. Treasure this.
Chan Master Changqing Daan (a Dharma heir of Baizhang Hai (Baizhang Hai, a Chan monk))
Chan Master Changqing Daan of Fuzhou (named Lan'an), was a son of the Chen family of the prefecture.
孤錫遊方。逢一老父。謂師曰。師往南昌。當有所得。師即造百丈。禮而問曰。學人慾求識佛。何者即是。百丈曰。大似騎牛覓牛。師曰。識得后如何。百丈曰。如人騎牛至家。師曰。未審始終如何保任。百丈曰。如牧牛人。執杖視之。不令犯人苗稼。師自茲領旨。更不馳求(同參祐禪師。創居溈山。師躬耕助道。及祐歸寂。眾請接踵住持)○雪峰。因入山採得一枝木。其形似蛇。于背上題曰。本自天然。不假雕琢。寄與師。師曰。本色住山人。且無刀斧痕○問。黃巢軍來。和尚向甚麼處迴避。師曰。五蘊山中。曰忽被他捉著時如何。師曰。惱亂將軍。
大慈寰中禪師(百丈海法嗣)
杭州大慈山寰中禪師。蒲坂盧氏子。參百丈受心印。辭往南嶽常樂寺。結茅山頂。一日南泉至問。如何是庵中主。師曰。蒼天蒼天。南泉曰。蒼天且置。如何是庵中主。師曰。會即便會。莫忉忉。南泉拂袖而出○后住大慈。上堂山僧不解答話。祇能識病。時有僧出。師便歸方丈(法眼益云。眾中喚作病在目前不識 報慈遂云。且道。大慈識病不識病。此僧出來。是病不是病。若言是病。每日行住。不可總是病。若言不是病。出來又作么生 雪竇顯云。大凡扶豎宗乘。須辨個得失。且大慈識病不答話。時有僧出。便歸方丈。雪
【現代漢語翻譯】 現代漢語譯本 一位雲遊四方的僧人（孤錫遊方），遇到一位老者（老父）。老者對他說：『您前往南昌，應當會有所收穫。』 僧人於是前往百丈山（百丈），拜見百丈禪師（百丈），問道：『學人想要認識佛（佛），什麼是佛呢？』 百丈禪師說：『很像騎著牛去找牛。』 僧人問：『認識之後又如何呢？』 百丈禪師說：『就像人騎著牛回到家。』 僧人問：『不知從始至終該如何保持和任運自如呢？』 百丈禪師說：『就像牧牛人，拿著鞭子看著牛，不讓它侵犯別人的莊稼。』 這位僧人從此領悟了禪師的旨意，不再向外馳求。（他和同參祐禪師（祐禪師）一起，開創了溈山。僧人親自耕田幫助道業。等到祐禪師圓寂后，大家請他接替住持。） 雪峰禪師（雪峰）有一次入山採到一根木頭，形狀像蛇，在蛇背上題寫道：『本自天然，不假雕琢。』 寄給這位僧人。僧人說：『這才是本色住山人，而且沒有刀斧的痕跡。』 有人問：『黃巢（黃巢）的軍隊來了，和尚您往哪裡躲避？』 僧人說：『躲避在五蘊山（五蘊山）中。』 那人問：『如果被他們抓住了怎麼辦？』 僧人說：『那就惱亂將軍。』
大慈寰中禪師（大慈寰中禪師）（百丈海（百丈海）的法嗣）
杭州大慈山寰中禪師（杭州大慈山寰中禪師），是蒲坂（蒲坂）盧氏的兒子。參拜百丈禪師（百丈）得到心印。告辭前往南嶽常樂寺（南嶽常樂寺），在山頂結茅居住。一天，南泉禪師（南泉）來到，問道：『什麼是庵中的主人？』 禪師說：『蒼天蒼天。』 南泉禪師說：『蒼天且放一邊，什麼是庵中的主人？』 禪師說：『會意了就明白了，不要嘮嘮叨叨。』 南泉禪師拂袖而去。 後來寰中禪師住在（大慈）。上堂說法時說：『山僧我不解答話，只能識別病。』 當時有一位僧人站出來，禪師便回到方丈。（法眼禪師（法眼）評論說：『大眾中有人說這是病在眼前卻不認識。』 報慈禪師（報慈）於是說：『那麼，大慈禪師是認識病還是不認識病呢？這位僧人出來，是病還是不是病？如果說是病，每天的行住坐臥，難道都是病嗎？如果說不是病，出來又是爲了什麼呢？』 雪竇顯禪師（雪竇顯）評論說：『大凡扶持宗門，必須辨別得失。且說大慈禪師識別病而不答話，當時有僧人出來，便回到方丈。』）
【English Translation】 English version A wandering monk (Gu Xi You Fang) met an old man (Lao Fu). The old man said to the monk, 'If you go to Nanchang, you should gain something.' The monk then went to Mount Baizhang (Baizhang), paid respects to Zen Master Baizhang (Baizhang), and asked, 'This student wants to know the Buddha (Fo). What is it?' Zen Master Baizhang said, 'It's very much like riding an ox to find an ox.' The monk asked, 'What happens after recognizing it?' Zen Master Baizhang said, 'It's like a person riding an ox home.' The monk asked, 'I don't know how to maintain and let it be naturally from beginning to end?' Zen Master Baizhang said, 'It's like a cowherd, holding a whip and watching the ox, not letting it harm other people's crops.' From then on, this monk understood the meaning of the Zen master and no longer sought externally. (He and fellow practitioner Zen Master You (You Chanshi) together founded Weishan Mountain. The monk personally farmed to help the path. When Zen Master You passed away, everyone asked him to take over as abbot.) Zen Master Xuefeng (Xuefeng) once went into the mountains and found a piece of wood that looked like a snake. He wrote on the snake's back, 'Naturally natural, no need for carving.' He sent it to this monk. The monk said, 'This is the true color of a mountain dweller, and there are no traces of axes.' Someone asked, 'The army of Huang Chao (Huang Chao) is coming. Where are you, the monk, going to hide?' The monk said, 'Hiding in the Five Aggregates Mountain (Wuyun Shan).' The person asked, 'What if they catch you?' The monk said, 'Then I will annoy the general.'
Zen Master Huanzhong of Daci (Daci Huanzhong Chanshi) (a Dharma heir of Baizhang Hai (Baizhang Hai))
Zen Master Huanzhong of Daci Mountain in Hangzhou (Hangzhou Daci Shan Huanzhong Chanshi) was the son of the Lu family of Puban (Puban). He paid homage to Zen Master Baizhang (Baizhang) and received the mind seal. He bid farewell and went to Changyue Temple in Mount Nanyue (Nanyue Changyue Si), where he built a thatched hut on the top of the mountain. One day, Zen Master Nanquan (Nanquan) came and asked, 'What is the master of the hermitage?' The Zen master said, 'Blue sky, blue sky.' Zen Master Nanquan said, 'Let's put the blue sky aside. What is the master of the hermitage?' The Zen master said, 'If you understand, you understand. Don't be verbose.' Zen Master Nanquan flicked his sleeves and left. Later, Zen Master Huanzhong lived in (Daci). When he ascended the hall to preach, he said, 'I, the mountain monk, do not answer questions, but can only recognize illness.' At that time, a monk stood up, and the Zen master returned to his abbot's room. (Zen Master Fayan (Fayan) commented, 'Someone in the crowd said that this is a disease in front of you, but you don't recognize it.' Zen Master Bao Ci (Bao Ci) then said, 'Then, does Zen Master Daci recognize the disease or not? Is this monk coming out a disease or not? If it is said to be a disease, is every action of walking, standing, sitting, and lying down a disease? If it is said not to be a disease, then what is the purpose of coming out?' Zen Master Xuedou Xian (Xuedou Xian) commented, 'In general, to support the Dharma gate, one must distinguish between gains and losses. Moreover, Zen Master Daci recognizes the disease but does not answer the question. At that time, a monk came out and returned to the abbot's room.')
竇識病不答話。或有僧出。劈脊便棒。諸方識病不答話。有僧出。必然別有長處。敢有一個動著。大唐天子只三人 虛堂愚頌云。輕如毫末重如山。地角天涯去復還。黃葉隕時風骨露。水邊依舊石斕班)○趙州問。般若以何為體。師曰。般若以何為體。趙州大笑而出。明日趙州掃地次。師曰。般若以何為體。趙州置帚。付掌大笑。師便歸方丈(雪竇顯云。前來也笑。後來也笑。笑中有刀。大慈還識么。直饒識得。也未免喪身失命 溈山喆云。才見呵呵大笑。便與一掌。明日又問。待伊大笑。又與一掌。大慈若下得這兩掌。趙州若不對他。可謂生鐵鑄就。風吹不入漢。大凡宗師一等是搖撼乾坤。直教如旱天霹靂。萬里無雲轟一聲。教他眼目定動。豈不俊哉。要識趙州大慈么。莫怪從前多意氣。他家曾謁聖明君 黃龍新云。趙州金鍮不辨玉石不分。直饒分去。也未夢見大慈在 黃龍震云。般若非是無體。二老不能知。般若非是無用。二老不能用。若也能知能用。一言可以截斷眾紛。何必再三 南華昺云。兩個漢。只解掩耳偷鈴。不解移風易俗。或有問南華。般若以何為體。劈脊便打。待伊眼目定動。卻問般若以何為體。靈利漢。忽然踏著。必定自知落處)○僧辭。師問。甚麼處去。曰江西去。師曰。我勞汝一段事得否。曰
和尚有甚麼事。師曰。將取老僧去得么。曰更有過於和尚者。亦不能將去。師便休。僧后舉似洞山。洞山曰。阇黎爭合恁么道。曰和尚作么生。洞山曰。得(法眼益別云。和尚若去。某甲提笠子 汾陽昭代云。知汝力微 凈因成云。這僧可謂擔頭不泊蠅。是則當如是。要且只是孤生獨死底漢 天童覺云。大慈合伴不著。這僧不如獨行。也須是恁么始得。直饒大慈古佛。也不奈這擔板漢何。且道。別有什麼長處)○洞山又問其僧。大慈別有甚麼言句。曰有時示眾曰。說得一丈。不如行取一尺。說得一尺。不如行取一寸洞山曰。我不恁么道。曰和尚作么生。洞山曰。說取行不得底。行取說不得底(洛浦安云。行說俱到。即本分事無。行說俱不到。即本分事在 云居錫云。行時無說路。說時無行路。不說不行時。合行甚麼路)。
平田普岸禪師(百丈海法嗣)
天臺平田普岸禪師。洪州人也。于百丈門下得旨。訪茂源和尚。茂源才起迎。師近前把住曰。開口即失。閉口即喪。去此二途。請師別道。茂源以手掩鼻。師放開曰。一步較易。兩步較難。茂源曰。著甚死急。師曰。若非是師。不免諸方點檢○臨濟訪師。到路口。先逢一嫂在田使牛。臨濟問嫂。平田路向甚麼處去。嫂打牛一棒曰。這畜生。到處走到。此路
【現代漢語翻譯】 現代漢語譯本 僧人有什麼事？ 禪師說：『能帶走老僧嗎？』 僧人說：『還有比和尚更厲害的人，也不能帶走。』 禪師便不再說話。 後來僧人把這件事告訴洞山禪師。 洞山禪師說：『你為什麼那樣說？』 僧人問：『和尚您怎麼說？』 洞山禪師說：『說出無法行動的，行動說不出的。』（法眼益禪師另外評論說：『和尚如果去了，我來提斗笠。』汾陽昭禪師評論說：『知道你力量微薄。』凈因成禪師評論說：『這個僧人可謂是肩上不能停蒼蠅，這樣才是對的。但終究只是孤身一人的漢子。』天童覺禪師評論說：『大慈悲也無法與他為伴，這僧人不如獨自前行，也必須這樣才行。即使是大慈古佛，也奈何不了這個固執的人。』且說，還有什麼長處呢？） 洞山禪師又問那個僧人：『大慈禪師還有什麼言語？』 僧人說：『有時他向大眾開示說：說出一丈，不如行動一尺；說出一尺，不如行動一寸。』 洞山禪師說：『我不是那樣說的。』 僧人問：『和尚您怎麼說？』 洞山禪師說：『說出無法行動的，行動說不出的。』（洛浦安禪師評論說：『行動和言說都做到，就沒有本分事了；行動和言說都做不到，本分事就在。』云居錫禪師評論說：『行動時沒有言說的路，言說時沒有行動的路；不言說不行動時，該走什麼路？』）
平田普岸禪師（百丈海禪師的法嗣）
天臺平田普岸禪師，洪州人。在百丈禪師門下領悟宗旨。拜訪茂源和尚。茂源和尚剛起身迎接，禪師走上前抓住他說：『開口就錯，閉口就喪失。去掉這兩條路，請禪師另外說。』茂源和尚用手摀住鼻子。禪師放開他說：『一步容易，兩步就難了。』茂源和尚說：『著什麼急？』禪師說：『如果不是師父，免不了被各方禪師評判。』臨濟禪師拜訪禪師，到達路口，先遇到一位大嫂在田里使喚牛。臨濟禪師問大嫂：『平田的路往哪裡去？』大嫂用鞭子打了一下牛說：『這畜生，到處亂走。』就是這條路。
【English Translation】 English version What is the monk's business? The master said, 'Can you take this old monk away?' The monk said, 'There are those who are even greater than the master, and they cannot take you away either.' The master then remained silent. Later, the monk recounted this to Zen Master Dongshan. Zen Master Dongshan said, 'Why did you say it that way?' The monk asked, 'What would you say, Master?' Zen Master Dongshan said, 'Speak of what cannot be acted upon; act upon what cannot be spoken of.' (Zen Master Fayan Yi commented separately: 'If the master leaves, I will carry the bamboo hat.' Zen Master Fenyang Zhao commented: 'Knowing your strength is weak.' Zen Master Jingyin Cheng commented: 'This monk can be said to be one on whose shoulders a fly cannot land; this is how it should be. But in the end, he is just a solitary man.' Zen Master Tiantong Jue commented: 'Great compassion cannot accompany him; this monk is better off traveling alone, and it must be this way. Even the ancient Buddha of Great Compassion can do nothing about this stubborn man.' Furthermore, what strengths does he have?) Zen Master Dongshan then asked the monk, 'What other sayings does Zen Master Daci have?' The monk said, 'Sometimes he instructs the assembly, saying: Speaking of one 'zhang' (approximately 3.3 meters), it is better to act one 'chi' (approximately 0.33 meters); speaking of one 'chi', it is better to act one 'cun' (approximately 0.033 meters).' Zen Master Dongshan said, 'I do not say it that way.' The monk asked, 'What would you say, Master?' Zen Master Dongshan said, 'Speak of what cannot be acted upon; act upon what cannot be spoken of.' (Zen Master Luopu An commented: 'When both action and speech are accomplished, there is no inherent matter; when neither action nor speech are accomplished, the inherent matter is present.' Zen Master Yunju Xi commented: 'When acting, there is no path for speech; when speaking, there is no path for action; when neither speaking nor acting, what path should be taken?')
Zen Master Pingtian Puan (a Dharma heir of Zen Master Baizhang Hai)
Zen Master Pingtian Puan of Tiantai, was a native of Hongzhou. He attained the essence under Zen Master Baizhang. He visited Monk Maoyuan. As soon as Monk Maoyuan got up to greet him, the master stepped forward and grabbed him, saying, 'To open your mouth is to err; to close your mouth is to lose. Eliminate these two paths, and please, Master, speak differently.' Monk Maoyuan covered his nose with his hand. The master released him and said, 'One step is easier, two steps are more difficult.' Monk Maoyuan said, 'What's the rush?' The master said, 'If it weren't for the Master, I would inevitably be judged by all sides.' Zen Master Linji visited the master. Arriving at the intersection, he first encountered an elder sister-in-law using an ox in the field. Zen Master Linji asked the elder sister-in-law, 'Which way does the road to Pingtian go?' The elder sister-in-law hit the ox with a whip and said, 'This beast goes everywhere.' This is the road.
也不識。臨濟又曰。我問你平田路向甚麼處去。嫂曰。這畜生。五歲尚使不得。臨濟心語曰。欲觀前人。先觀所使。便有抽釘拔楔之意。及見師。師問。你還曾見我嫂也未。臨濟曰。已收下了也。師遂問。近離甚處。臨濟曰。江西黃檗。師曰。情知你見作家來。臨濟曰。特來禮拜和尚。師曰。已相見了也。臨濟曰。賓主之禮。合施三拜。師曰。既是賓主之禮。禮拜著。
石霜性空禪師(百丈海法嗣)
潭州石霜山性空禪師。僧問。如何是祖師西來意。師曰。如人在千尺井中。不假寸繩出得。此人。即答汝西來意。僧曰。近日湖南暢和尚出世。亦為人東語西話。師喚沙彌。拽出這死屍著(沙彌即仰山。仰山後問耽源。如何出得井中人。耽源曰。咄癡漢。誰在井中。仰山復問溈山。溈山召慧寂。仰山應諾。溈山曰。出也。仰山住后。常舉前語謂眾曰。我在耽源處得名。溈山處得地)。
古靈神贊禪師(百丈海法嗣)
福州古靈神贊禪師。本州大中寺受業。後行腳遇百丈開悟。卻回受業。本師問曰。汝離吾在外。得何事業。曰並無事業。遂遣執役。一日因澡身。命師去垢。師乃拊背曰。好所佛堂。而佛不聖。本師回首視之。師曰。佛雖不聖。且能放光。本師又一日在牕下看經。蜂子投牕紙求出。師
【現代漢語翻譯】 現代漢語譯本： 也不認識。臨濟禪師又說：『我問你通往平地的路怎麼走？』老婦說：『這畜生，五歲都還不能使用。』臨濟禪師心裡說：『想要觀察前人，先觀察他所使用的東西。』便有了抽釘拔楔的意思。等到見到師父，師父問：『你還見過我的嫂子嗎？』臨濟禪師說：『已經收服了。』師父於是問：『最近從哪裡離開？』臨濟禪師說：『江西黃檗（地名）。』師父說：『我早就知道你見過有作為的人了。』臨濟禪師說：『特地來禮拜和尚。』師父說：『已經相見了。』臨濟禪師說：『賓主之禮，應該行三拜。』師父說：『既然是賓主之禮，那就禮拜吧。』
石霜性空禪師（百丈懷海禪師的法嗣）
潭州石霜山性空禪師。有僧人問：『如何是祖師西來意（達摩祖師從西方來到中國的真正用意）？』禪師說：『如同人在千尺井中，不借助一寸繩子就能出來，這個人就能回答你西來意。』僧人說：『近日湖南暢和尚出世，也為人東語西話。』禪師叫沙彌：『把這死屍拖出去。』（沙彌就是仰山，仰山後來問耽源：『如何出得井中人？』耽源說：『咄，癡漢，誰在井中？』仰山又問溈山，溈山叫慧寂，仰山應諾。溈山說：『出來了。』仰山住持后，常舉前語對眾人說：『我在耽源處得名，溈山處得地。』）
古靈神贊禪師（百丈懷海禪師的法嗣）
福州古靈神贊禪師，在本州大中寺出家。後來行腳參訪，在百丈禪師處開悟。回到原來出家的寺廟，本師問：『你離開我在外，得到了什麼事業？』禪師說：『並沒有什麼事業。』於是被派去執役。一天，因為洗澡，本師命禪師去污垢。禪師就拍著他的背說：『好一座佛堂，而佛卻不聖潔。』本師回頭看他，禪師說：『佛雖不聖潔，卻能放光。』本師又一天在窗下看經，一隻蜜蜂撞到窗紙上想要飛出去，禪師
【English Translation】 English version: He didn't recognize either. Linji (Rinzai) also said, 'I asked you which way the flat road goes.' The old woman said, 'This animal, even at five years old, cannot be used.' Linji (Rinzai) said in his heart, 'If you want to observe the predecessors, first observe what they use.' Then there was the intention of pulling nails and removing wedges. When he met the master, the master asked, 'Have you seen my sister-in-law yet?' Linji (Rinzai) said, 'I have already taken her down.' The master then asked, 'Where did you leave from recently?' Linji (Rinzai) said, 'Huangbo (Obaku) in Jiangxi (Kiangsi).' The master said, 'I knew you had seen an accomplished person.' Linji (Rinzai) said, 'I came specifically to pay respects to the monk.' The master said, 'We have already met.' Linji (Rinzai) said, 'The etiquette of host and guest requires three bows.' The master said, 'Since it is the etiquette of host and guest, then bow.'
Zen Master Shishuang Xingkong (Sekisho Shinkū) (Dharma heir of Baizhang Huaihai (Hyakujo Ekai))
Zen Master Xingkong (Shinkū) of Shishuang (Sekisho) Mountain in Tanzhou (Tanzhou). A monk asked, 'What is the meaning of the Patriarch's (Bodhidharma's) coming from the West?' The master said, 'It is like a person in a thousand-foot well who can get out without using an inch of rope. This person can answer your meaning of coming from the West.' The monk said, 'Recently, the Venerable Chang (Cho) of Hunan (Kōnan) has appeared in the world and also speaks of east and west for people.' The master called the novice, 'Drag this corpse out.' (The novice was Yangshan (Kyōzan). Yangshan later asked Danyuan (Tan'en), 'How can the person in the well be brought out?' Danyuan (Tan'en) said, 'Bah, you fool, who is in the well?' Yangshan (Kyōzan) then asked Weishan (Isan). Weishan (Isan) called Huiji (Eshū). Yangshan (Kyōzan) responded. Weishan (Isan) said, 'Out!' After Yangshan (Kyōzan) took up residence, he often cited the previous words and said to the assembly, 'I got my name at Danyuan's (Tan'en)'s place and my ground at Weishan's (Isan)'s place.')
Zen Master Guling Shenzan (Koryo Jinzan) (Dharma heir of Baizhang Huaihai (Hyakujo Ekai))
Zen Master Shenzan (Jinzan) of Guling (Koryo) in Fuzhou (Fukushu) received his precepts at Dazhong (Daichu) Temple in this prefecture. Later, he traveled around and was enlightened by Baizhang (Hyakujo). He returned to the temple where he had received his precepts. His original master asked, 'You left me and went outside. What have you accomplished?' The Zen master said, 'I have accomplished nothing.' So he was sent to perform duties. One day, while bathing, the original master ordered the Zen master to remove the dirt. The Zen master patted his back and said, 'What a fine Buddha hall, but the Buddha is not holy.' The original master turned his head to look at him. The Zen master said, 'Although the Buddha is not holy, he can still emit light.' Another day, the original master was reading a sutra under the window. A bee bumped into the window paper, trying to get out. The Zen master
睹之曰。世界如許廣闊。不肯出。鉆他故紙。驢年去。遂有偈曰。空門不肯出。投窗也大癡。百年鉆故紙。何日出頭時。本師置經問曰。汝行腳遇何人。吾前後見汝發言異常。師曰。某甲蒙百丈和尚。指個歇處。今欲報慈德耳。本師於是告眾致齋。請師說法。師乃登座。舉唱百丈門風曰。靈光獨耀。迥脫根塵。體露真常。不拘文字。心性無染。本自圓成。但離妄緣。即如如佛。本師于言下感悟曰。何期垂老得聞極則事。
和安寺通禪師(百丈海法嗣)
廣州和安寺通禪師。婺州雙林寺受業。自幼寡言。時人謂之不語通。參馬祖。至江西。祖已圓寂。遂謁百丈。頓釋疑情○師一日。召仰山。將床子來。仰山將到。師曰。卻送本處著。仰山從之。師召慧寂。仰山應諾。師曰。床子那邊是甚麼物。仰山曰。枕子。師曰。枕子這邊是甚麼物。仰山曰。無物。師復召慧寂。仰山應諾。師曰。是甚麼。仰山無對。師曰去。
衛國院道禪師(百丈海法嗣)
京兆衛國院道禪師。新到參。師問。何方來。曰河南來。師曰。黃河清也未。僧無對(溈山佑代云。小小狐兒。要過。但過用疑作甚麼)。
東山慧禪師(百丈海法嗣)
洪州東山慧禪師。同大於南用到茶堂。有僧近前不審。南用曰。我既不
【現代漢語翻譯】 現代漢語譯本：
（本師）看到這種情況說：『世界如此廣闊，（你）不肯出去，鉆研那些舊書本，要到驢年才能有出頭之日。』於是作偈說：『空門不肯出，投窗也大癡。百年鉆故紙，何日出頭時。』本師設定經席問道：『你行腳參訪遇到什麼人？我前後見你發言不同尋常。』（禪）師說：『某蒙百丈和尚，指了個歇腳的地方，現在想要報答他的慈悲恩德罷了。』本師於是告訴大眾準備齋飯，請（禪）師說法。（禪）師於是登上法座，舉唱百丈宗的門風說：『靈光獨耀，迥脫根塵，體露真常，不拘文字，心性無染，本自圓成，但離妄緣，即如如佛。』本師聽了這些話，當下感悟說：『沒想到垂暮之年還能聽到如此極妙的道理。』
和安寺通禪師(百丈海（？-？）法嗣)
廣州和安寺通禪師，在婺州雙林寺受業。自幼沉默寡言，當時的人稱他為『不語通』。參拜馬祖（？-788），到達江西時，馬祖已經圓寂。於是拜見百丈（749-814），頓時消除了疑慮。禪師有一天，叫仰山（807-883）拿床子來。仰山拿來后，禪師說：『放回原來的地方去。』仰山照做了。禪師叫慧寂（814-898），仰山答應了。禪師說：『床子那邊是什麼東西？』仰山說：『枕子。』禪師說：『枕子這邊是什麼東西？』仰山說：『沒有東西。』禪師再次叫慧寂，仰山答應了。禪師說：『是什麼？』仰山無言以對。禪師說：『走吧。』
衛國院道禪師(百丈海（？-？）法嗣)
京兆衛國院道禪師，新來參拜。禪師問：『從哪裡來？』（禪）師說：『從河南來。』禪師說：『黃河清澈了嗎？』僧人無言以對。（溈山佑（771-853）代為回答說：『小小狐貍，想要過河，但過了河還疑惑什麼？』）
東山慧禪師(百丈海（？-？）法嗣)
洪州東山慧禪師，與大於南一起到茶堂，有僧人上前詢問，南用說：『我既然不』
【English Translation】 English version:
Seeing this, (the original master) said: 'The world is so vast, yet you are unwilling to go out, burying yourself in old books. It will be the year of the donkey before you see the light of day.' So he composed a verse: 'Unwilling to leave the empty gate, foolishly throwing oneself at the window. Spending a hundred years poring over old papers, when will you ever emerge?' The original master set up a scripture seat and asked: 'Whom did you encounter on your pilgrimage? I have noticed that your words are unusual.' The (Zen) master said: 'I was fortunate to have the venerable Baizhang point me to a place of rest, and now I wish to repay his kindness.' Thereupon, the original master told the assembly to prepare a vegetarian meal and invited the (Zen) master to preach. The (Zen) master ascended the seat and proclaimed the style of the Baizhang school, saying: 'The spiritual light shines alone, transcending the root and dust. The essence reveals the true constant, not bound by words. The mind-nature is without defilement, inherently complete. Simply separate from deluded conditions, and you are the Thus Come One (Tathagata).' Upon hearing these words, the original master immediately realized, saying: 'I never expected to hear such profound truths in my old age.'
Zen Master Tong of He'an Temple (Successor of Baizhang Hai (? - ?))
Zen Master Tong of He'an Temple in Guangzhou received his training at Shuanglin Temple in Wuzhou. He was taciturn from a young age, and people called him 'Silent Tong.' He visited Mazu (? - 788) but upon arriving in Jiangxi, Mazu had already passed away. So he went to see Baizhang (749-814), and his doubts were immediately resolved. One day, the Zen master summoned Yangshan (807-883) to bring a bed. After Yangshan brought it, the Zen master said: 'Put it back where it belongs.' Yangshan did so. The Zen master summoned Huiji (814-898), and Yangshan responded. The Zen master said: 'What is on the other side of the bed?' Yangshan said: 'A pillow.' The Zen master said: 'What is on this side of the pillow?' Yangshan said: 'Nothing.' The Zen master summoned Huiji again, and Yangshan responded. The Zen master said: 'What is it?' Yangshan was speechless. The Zen master said: 'Leave.'
Zen Master Dao of Weiguo Monastery (Successor of Baizhang Hai (? - ?))
Zen Master Dao of Weiguo Monastery in Jingzhao, a new arrival, came to pay respects. The Zen master asked: 'Where do you come from?' The (Zen) master said: 'From Henan.' The Zen master said: 'Is the Yellow River clear yet?' The monk was speechless. (Weishan You (771-853) answered on his behalf: 'A small fox wants to cross the river, but what is there to doubt after crossing?')
Zen Master Hui of Dongshan (Successor of Baizhang Hai (? - ?))
Zen Master Hui of Dongshan in Hongzhou, together with Da Yu Nan, went to the tea hall. A monk approached and inquired, and Nan Yong said: 'Since I am not'
納汝。汝亦不見我。不審阿誰。僧無語。師曰。不得平白地恁么問伊。南用曰。大於亦無語那。大於把定其僧曰。是你恁么。累我亦然。便打一摑南用大笑曰。朗月與青天○大於侍者到。師問。金剛正定。一切皆然。秋去冬來。且作么生。侍者曰。不妨和尚借問。師曰。即今即得。去後作么生。侍者曰。誰敢問著某甲。師曰。大於還得么。侍者曰。猶要別人點檢在。師曰。輔弼宗師。不廢光彩。侍者禮拜。
清田和尚(百丈海法嗣)
清田和尚。與瑫上座煎茶次。師敲繩床三下。瑫亦敲三下。師曰。老僧敲有個善巧。上座敲有何道理。瑫曰。某甲敲有個方便。和尚敲作么生。師舉起盞子。瑫曰。善知識眼。應須恁么。茶罷。瑫卻問。和尚適來舉起盞子。意作么生。師曰。不可更別有也。
百丈涅槃和尚(百丈海法嗣)
百丈山涅槃和尚。一日謂眾曰。汝等與我開田。我與汝說大義。眾開田了。歸請說大義。師乃展兩手。眾罔措(洪覺范林間錄云。百丈第二代法正禪師。大智之高弟。其先嚐誦涅槃經。不言姓名。時呼為涅槃和尚。住成法席。師功最多。使眾開田。方說大義者。乃師也。黃檗古靈諸大士。皆推尊之。唐文人黃武翊。撰其碑甚詳。柳公權書。妙絕今古。而傳燈所載百丈惟政禪師。
【現代漢語翻譯】 現代漢語譯本 納汝（人名，具體含義不詳）。你也沒看見我。不知道是誰。僧人無話可說。清田和尚說：『不能這樣平白無故地問他。』南用（人名，具體含義不詳）說：『大於（人名，具體含義不詳）也無話可說嗎？』大於抓住那個僧人說：『是你這樣，連累我也這樣。』便打了他一巴掌，南用大笑說：『朗月與青天啊！』大於侍者到了。清田和尚問：『金剛正定，一切皆是如此。秋去冬來，該怎麼辦？』侍者說：『不妨和尚您問。』清田和尚說：『現在就明白，以後怎麼辦？』侍者說：『誰敢問我？』清田和尚說：『大於明白了嗎？』侍者說：『還需要別人指點。』清田和尚說：『輔弼宗師，不失光彩。』侍者禮拜。
清田和尚（百丈海（人名，具體含義不詳）的法嗣）
清田和尚，與瑫（人名，具體含義不詳）上座一起煮茶時，清田和尚敲了三下繩床。瑫也敲了三下。清田和尚說：『老僧敲有巧妙之處，上座敲有什麼道理？』瑫說：『我敲有個方便。和尚敲是什麼意思？』清田和尚舉起茶盞。瑫說：『善知識的眼光，就應該是這樣。』茶喝完后，瑫反問：『和尚剛才舉起茶盞，是什麼意思？』清田和尚說：『不可能再有別的意思了。』
百丈涅槃和尚（百丈海的法嗣）
百丈山涅槃和尚，有一天對眾人說：『你們為我開田，我為你們說大義。』眾人開完田后，回來請求說大義。涅槃和尚於是展開雙手。眾人不知所措。（洪覺范（人名，具體含義不詳）《林間錄》記載：百丈第二代法正禪師，是大智（人名，具體含義不詳）的高徒，他先前曾經誦讀《涅槃經》，不透露姓名，當時人們稱他為涅槃和尚。他主持成法席，功勞最大。讓眾人開田，才說大義的人，就是他。黃檗（人名，具體含義不詳）、古靈（人名，具體含義不詳）等大德，都推崇他。唐朝文人黃武翊（人名，具體含義不詳）撰寫了他的碑文，非常詳細，柳公權（人名，具體含義不詳）書寫，精妙絕倫。而《傳燈錄》所記載的百丈惟政禪師（人名，具體含義不詳），是錯誤的。）
【English Translation】 English version Na Ru (name, specific meaning unknown). You didn't see me either. I don't know who it is. The monk was speechless. Master Qing Tian said, 'You can't just ask him like that for no reason.' Nan Yong (name, specific meaning unknown) said, 'Is Da Yu (name, specific meaning unknown) also speechless?' Da Yu grabbed the monk and said, 'It's because of you that I'm implicated too.' Then he slapped him, and Nan Yong laughed and said, 'Bright moon and blue sky!' Da Yu's attendant arrived. Master Qing Tian asked, 'Vajra Samadhi, everything is like this. Autumn goes and winter comes, what should be done?' The attendant said, 'It's okay for the Master to ask.' Master Qing Tian said, 'Understand now, what about later?' The attendant said, 'Who dares to ask me?' Master Qing Tian said, 'Does Da Yu understand?' The attendant said, 'It still needs someone else to point it out.' Master Qing Tian said, 'Assisting the master, not losing its brilliance.' The attendant bowed.
Qing Tian, the Abbot (disciple of Bai Zhang Hai (name, specific meaning unknown))
Abbot Qing Tian, while brewing tea with Senior Zuo Tao (name, specific meaning unknown), Abbot Qing Tian knocked on the rope bed three times. Tao also knocked three times. Abbot Qing Tian said, 'The old monk knocks with skill, what is the reason for the senior to knock?' Tao said, 'I knock with convenience. What does the Abbot mean by knocking?' Abbot Qing Tian raised the teacup. Tao said, 'The eyes of a good teacher should be like this.' After drinking the tea, Tao asked back, 'What did the Abbot mean by raising the teacup just now?' Abbot Qing Tian said, 'There can't be any other meaning.'
Bai Zhang Nirvana, the Abbot (disciple of Bai Zhang Hai)
One day, Nirvana Abbot of Bai Zhang Mountain said to the crowd, 'You open up the fields for me, and I will tell you the great meaning.' After the crowd opened up the fields, they returned to ask for the great meaning. Nirvana Abbot then spread out his hands. The crowd was at a loss. (Hong Jue Fan's (name, specific meaning unknown) 'Lin Jian Lu' records: Zen Master Fa Zheng, the second generation of Bai Zhang, was a high disciple of Da Zhi (name, specific meaning unknown). He had previously recited the 'Nirvana Sutra' without revealing his name, and people called him Nirvana Abbot at that time. He presided over Cheng Fa Xi, and his contribution was the greatest. The person who asked the crowd to open up the fields before speaking of the great meaning was him. Great masters such as Huang Bo (name, specific meaning unknown) and Gu Ling (name, specific meaning unknown) all respected him. Huang Wu Yi (name, specific meaning unknown), a scholar of the Tang Dynasty (618-907), wrote his epitaph in great detail, and Liu Gong Quan (name, specific meaning unknown) wrote it, which was exquisitely beautiful. However, Zen Master Bai Zhang Wei Zheng (name, specific meaning unknown) recorded in the 'Transmission of the Lamp' is incorrect.)
又繫於馬祖法嗣之列誤矣。及觀正宗記。則有惟政法正。然百丈第代可數。明教但皆見其名。不能辨而俱存也。今當以柳碑為正)。
趙州從諗禪師(南泉愿法嗣)
趙州觀音院(亦曰東院)從諗禪師。曹州郝鄉人。姓郝氏。抵池陽。參南泉。值南泉偃息。而問曰。近離甚處。師曰。瑞像。南泉曰。還見瑞像么。師曰。不見瑞像。祇見臥如來。南泉便起坐問。汝是有主沙彌。無主沙彌。師曰。有主沙彌。南泉曰。那個是你主。師近前躬身曰。仲冬嚴寒。伏惟和尚尊候萬福。南泉器之。許其入室○他日問南泉。如何是道。南泉曰。平常心是道。師曰。還可趣向也無。南泉曰。擬向即乖。師曰。不擬爭知是道。南泉曰。道不屬知。不屬不知。知是妄覺。不知是無記。若真達不疑之道。猶如太虛。廓然蕩豁。豈可強是非邪。師于言下悟理。(圓悟勤頌云。遇飯吃飯。遇茶喫茶。千重百匝。四海一家。解卻粘。去卻縛。言無言。作無作。廓然本體等虛空。風從虎兮云從龍 徑山杲頌云。勸君不用苦勞神。喚作平常轉不親。冷淡全然沒滋味。一回舉著一回新 溈山果云。恁么也不得。不恁么也不得。恁么不恁么時如何。豎起拂子云。鯨吞海水盡。露出珊瑚枝 靈隱岳雲。青天白日。悟個什麼。咄咄。驪珠擊碎蒼龍窟
【現代漢語翻譯】 現代漢語譯本： 將他歸於馬祖道一（709年-788年）法嗣的行列是錯誤的。等到我檢視《正宗記》時，發現其中有惟政和法正這兩個名字。然而，百丈懷海（749年-814年）的傳承世系是可以考證的，明教的傳承只是記載了他們的名字，無法辨別清楚，所以都保留了下來。現在應當以柳公權撰寫的碑文為準。
趙州從諗禪師（南泉普愿法嗣）
趙州觀音院（也叫東院）的從諗禪師，是曹州郝鄉人，姓郝。他來到池陽，參拜南泉普愿（748年-835年）。當時南泉正躺著休息，從諗問道：『您最近從哪裡來？』南泉說：『瑞像。』從諗說。南泉問：『你見到瑞像了嗎？』從諗說：『沒見到瑞像，只見到臥如來。』南泉便起身坐著問：『你是有主的沙彌，還是無主的沙彌？』從諗說：『有主的沙彌。』南泉問：『哪個是你的主？』從諗上前躬身說：『仲冬嚴寒，祝願和尚您安好。』南泉認為他是個可造之材，允許他進入內室。有一天，從諗問南泉：『如何是道？』南泉說：『平常心是道。』從諗問：『還可以趨向它嗎？』南泉說：『想要趨向就錯了。』從諗問：『不想要趨向，怎麼知道是道呢？』南泉說：『道不屬於知，也不屬於不知。知是妄覺，不知是無記。如果真正通達無疑之道，就像太虛空一樣，廓然空曠，哪裡可以強行分辨是非呢？』從諗在言下領悟了真理。（圓悟克勤（1063年-1135年）頌揚說：『遇飯吃飯，遇茶喫茶，千重百匝，四海一家。解開粘著，去除束縛，言無言，作無作，廓然本體等虛空，風從虎兮云從龍。』徑山杲頌揚說：『勸君不用苦勞神，喚作平常轉不親。冷淡全然沒滋味，一回舉著一回新。』溈山果說：『這樣也不行，那樣也不行，這樣不那樣時如何？』豎起拂子說：『鯨吞海水盡，露出珊瑚枝。』靈隱慧岳說：『****，悟個什麼？咄咄，驪珠擊碎蒼龍窟。』）
【English Translation】 English version: It is a mistake to include him in the lineage of Mazu Daoyi (709-788). When I examined the 'Zhengzong Ji' (Record of the Orthodox Lineage), I found the names of Weizheng and Fazheng. However, the lineage of Baizhang Huaihai (749-814) can be verified, while the Mingjiao lineage only records their names, making it impossible to distinguish them clearly, so they are all retained. Now, we should take the inscription written by Liu Gongquan as the standard.
Zen Master Zhaozhou Congshen (Successor of Nanquan Puyuan)
Zen Master Congshen of Guanyin Monastery (also called East Monastery) in Zhaozhou, was a native of Hao Village in Caozhou, with the surname Hao. He arrived at Chiyang to visit Nanquan Puyuan (748-835). At that time, Nanquan was lying down resting. Congshen asked: 'Where have you been recently?' Nanquan said: 'Ruixiang.' Congshen said. Nanquan asked: 'Did you see the Ruixiang?' Congshen said: 'I didn't see the Ruixiang, I only saw the reclining Tathagata.' Nanquan then got up and sat down, asking: 'Are you a novice monk with a master, or a novice monk without a master?' Congshen said: 'A novice monk with a master.' Nanquan asked: 'Who is your master?' Congshen stepped forward and bowed, saying: 'In the depths of winter, it is bitterly cold. I wish the Abbot good health.' Nanquan considered him a promising talent and allowed him to enter the inner chamber. One day, Congshen asked Nanquan: 'What is the Dao?' Nanquan said: 'Ordinary mind is the Dao.' Congshen asked: 'Can it be approached?' Nanquan said: 'Intending to approach it is a mistake.' Congshen asked: 'If one does not intend to approach it, how can one know it is the Dao?' Nanquan said: 'The Dao does not belong to knowing, nor does it belong to not knowing. Knowing is false awareness, not knowing is ignorance. If one truly understands the Dao of no doubt, it is like the great void, vast and open. How can one forcibly distinguish right from wrong?' Congshen realized the truth upon hearing these words. (Yuanwu Keqin (1063-1135) praised: 'Eating when eating, drinking tea when drinking tea, a thousand layers, the whole world is one family. Untie the clinging, remove the bondage, speaking without speaking, acting without acting, the vast original substance is equal to the empty space, the wind follows the tiger, the clouds follow the dragon.' Jingshan Gao praised: 'I advise you not to labor your mind, calling it ordinary only makes it more unfamiliar. Cold and bland, completely tasteless, every time it is mentioned, it is new again.' Guishan Guo said: 'This way is not right, that way is not right, what about when it is neither this way nor that way?' He raised his whisk and said: 'The whale swallows the sea, revealing coral branches.' Lingyin Huiyue said: '****, what is there to realize? Tut tut, the dragon's pearl is shattered in the dragon's cave.')
元叟端云。南泉被趙州一問。直得分疏不下。趙州被南泉一坐。至今抬身不起。兩個漢總有過處。諸人檢點得出。許你真達不疑之道)乃往嵩岳琉璃壇納戒。仍返南泉○一日。問南泉曰。知有底人。向甚麼處去。南泉曰。山前檀越家。作一頭水牯牛去。師曰。謝師指示。南泉曰。昨夜三更月到牕(云峰悅云若不是南泉。洎被打破蔡州)○南泉曰。今時人須向異類中行始得。師曰。異即不問。如何是類。南泉以兩手拓地。師近前一踏踏倒。卻向涅槃堂里叫曰。悔悔。南泉令侍者問。悔個甚麼。師曰。悔不更與兩踏○南泉上堂。師出問。明頭合暗頭合。南泉便下座歸方丈。師曰。這老和尚。被我一問。直得無言可對。首座曰。莫道和尚無語好。自是上座不會。師便打一掌曰。此掌合是堂頭老漢吃(五祖戒云。正賊走了。邏蹤人吃棒。又云。南泉當斷不斷。返招其亂 云居舜云。諸人作么生會。有底便道。首座落他綣繢。與么會。又爭得。山僧道。趙州大似傍若無人 天奇瑞雲。入就者不知而出。出就者不知而入。徐六擔板。各見一邊。自有明眼人證據在。所以得時夸經紀時收好種田。還知以己妨人遭他毒手者么。十［個］埋伏真可羨。隔江鬥智。又何如)○師到黃檗。黃檗見來。便閉方丈門。師乃把火於法堂內。叫曰。
【現代漢語翻譯】 現代漢語譯本 元叟端禪師說，南泉普愿（Nanquan Puyuan）被趙州從諗（Zhaozhou Congshen）一問，直接就無法分辯解釋。趙州從諗（Zhaozhou Congshen）被南泉普愿（Nanquan Puyuan）一坐，至今都無法起身。這兩個人總歸是有過失之處。你們各位如果能檢查出來，我就認可你們真正通達無疑的道理。於是前往嵩岳琉璃壇受戒，之後返回南泉。 有一天，禪師問南泉普愿（Nanquan Puyuan）說：『知有』的人，會到什麼地方去？南泉普愿（Nanquan Puyuan）說：『到山前的施主家，去做一頭水牯牛去。』禪師說：『謝謝老師指示。』南泉普愿（Nanquan Puyuan）說：『昨夜三更時分月亮照到窗戶。』（云峰悅禪師說：如果不是南泉普愿（Nanquan Puyuan），幾乎就被打破蔡州了） 南泉普愿（Nanquan Puyuan）說：現在的人必須要在異類中行走才可以。禪師說：『異』暫且不問，什麼是『類』？南泉普愿（Nanquan Puyuan）用兩手撐地。禪師走上前去一腳踩倒他，卻在涅槃堂里叫喊說：『後悔，後悔。』南泉普愿（Nanquan Puyuan）讓侍者問他：『後悔什麼？』禪師說：『後悔沒有再給他兩腳。』 南泉普愿（Nanquan Puyuan）上堂說法。禪師出來問道：『明頭合？暗頭合？』南泉普愿（Nanquan Puyuan）便下座回到方丈。禪師說：『這老和尚，被我一問，直接就無話可說。』首座說：『不要說和尚無話可說，只是上座您不會。』禪師便打了他一掌說：『這一掌應該是堂頭老漢吃的。』（五祖戒禪師說：正賊跑了，負責追蹤的人卻捱了棒。又說：南泉普愿（Nanquan Puyuan）當斷不斷，反而招致禍亂。云居舜禪師說：各位怎麼理解？有些人便說，首座落入了他的圈套。這樣理解，又有什麼用呢？我說，趙州從諗（Zhaozhou Congshen）太像若無其事了。天奇瑞禪師說：進入的人不知道出來，出來的人不知道進入。徐六擔板，各執己見。自有明眼人可以作證。所以得勢時誇耀經營，失勢時收斂好好種田。可知道因為自己妨礙別人而遭他人毒手嗎？十個埋伏的人真令人羨慕，隔江鬥智，又怎麼樣呢？） 禪師到黃檗希運（Huangbo Xiyun）處。黃檗希運（Huangbo Xiyun）見他來了，便關閉方丈的門。禪師於是拿著火在法堂內，叫喊道：
【English Translation】 English version Zen Master Yuansou Duan said: Nanquan Puyuan (Nanquan Puyuan) was questioned by Zhaozhou Congshen (Zhaozhou Congshen), and he was directly unable to explain himself. Zhaozhou Congshen (Zhaozhou Congshen) was sat upon by Nanquan Puyuan (Nanquan Puyuan), and he has been unable to get up until now. These two people always have faults. If you can all examine them, I will acknowledge that you have truly attained the path of no doubt. Then he went to Songyue Luli Altar to receive the precepts, and then returned to Nanquan. One day, the Zen master asked Nanquan Puyuan (Nanquan Puyuan): 'Those who know' where do they go? Nanquan Puyuan (Nanquan Puyuan) said: 'To the house of the benefactor in front of the mountain, to become a water buffalo.' The Zen master said: 'Thank you, teacher, for your guidance.' Nanquan Puyuan (Nanquan Puyuan) said: 'Last night, at the third watch, the moon shone on the window.' (Zen Master Yunfeng Yue said: If it weren't for Nanquan Puyuan (Nanquan Puyuan), Cai Prefecture would have been broken) Nanquan Puyuan (Nanquan Puyuan) said: People today must walk among different kinds in order to succeed. The Zen master said: 'Different' is not a question for now, what is 'kind'? Nanquan Puyuan (Nanquan Puyuan) propped himself up with both hands on the ground. The Zen master stepped forward and kicked him down, but shouted in the Nirvana Hall: 'Regret, regret.' Nanquan Puyuan (Nanquan Puyuan) asked the attendant to ask him: 'What do you regret?' The Zen master said: 'Regret not giving him two more kicks.' Nanquan Puyuan (Nanquan Puyuan) ascended the hall to preach. The Zen master came out and asked: 'Does the bright head fit? Does the dark head fit?' Nanquan Puyuan (Nanquan Puyuan) then descended from his seat and returned to his abbot's room. The Zen master said: 'This old monk, when questioned by me, was directly speechless.' The head monk said: 'Don't say that the monk has nothing to say, it's just that you, the senior monk, don't understand.' The Zen master then slapped him and said: 'This slap should be eaten by the old man in the hall.' (Zen Master Wuzu Jie said: The real thief ran away, but the tracker was beaten. He also said: Nanquan Puyuan (Nanquan Puyuan) did not make a decisive decision, but instead invited chaos. Zen Master Yunju Shun said: How do you all understand? Some people say that the head monk fell into his trap. What's the use of understanding it this way? I say that Zhaozhou Congshen (Zhaozhou Congshen) is too much like he doesn't care. Zen Master Tianqi Rui said: Those who enter do not know how to exit, and those who exit do not know how to enter. Xu Liu carries a plank, each holding his own opinion. There are naturally clear-eyed people who can testify. Therefore, when in power, boast about management, and when out of power, restrain yourself and plant your fields well. Do you know that hindering others because of yourself will lead to being poisoned by others? Ten ambushes are truly enviable, what about fighting wits across the river?) The Zen master went to Huangbo Xiyun (Huangbo Xiyun). When Huangbo Xiyun (Huangbo Xiyun) saw him coming, he closed the door of the abbot's room. The Zen master then took fire in the Dharma Hall and shouted:
救火救火。黃檗開門捉住曰。道道。師曰。賊過後張弓(保福展云。黃檗有頭無尾。趙州有尾無頭 雪竇顯云。直是好笑。笑須三十年。忽有個衲僧問雪竇。笑。個什麼。笑賊過後張弓 五祖戒云。黃檗只會買賤。不會賣貴。趙州因禍致福)○到寶壽。寶壽見來。于禪床上背坐。師展坐具禮拜。寶壽下禪床。師便出(保福展云。保壽忘頭失尾。趙州平地上吃撲)○又到道吾。才入堂。道吾曰。南泉一隻箭來也。師曰看箭。道吾曰。過也。師曰。中(雪竇顯云。二俱作家。蓋是道吾趙州二俱不作家。箭鋒不相拄。直饒齊發齊中。也只是個射垛漢 報慈遂云。且道二大老相見。還有優劣也無。若檢點得出。許你于中字上有個入處)○又到茱萸。執拄杖。於法堂上。從東過西。茱萸曰。作甚麼。師曰。探水。茱萸曰。我這裡一滴也無。探個甚麼。師以杖倚壁便下(瑯玡覺云。勢敗奴欺主。年衰鬼弄人 保寧勇頌云。逐步移筇探淺深。果然滄海碧沉沉。一雙足跡分明在。將謂歸家不可尋 溈山喆云。趙州善能探水。不犯波瀾。茱萸一滴也無。爭奈關防不得 徑山杲云。鉤在不疑之地。頌云。深淺聊將拄杖探。忽然平地起波瀾。傾湫倒岳驚天地。到海方知徹底干 天童華云。茱萸一滴也無。滔天白浪。趙州以拄杖靠壁。不犯波瀾
【現代漢語翻譯】 現代漢語譯本 救火救火。趙州（人名，禪宗大師）到黃檗（山名，位於江西）處，黃檗開門抓住趙州說：『道道（說，說）！』趙州說：『賊過後張弓（比喻事後才採取行動）。』（保福（人名，禪宗大師）評論說：『黃檗有頭無尾，趙州有尾無頭。』雪竇顯（人名，禪宗大師）評論說：『真是好笑，笑須三十年。』如果有個衲僧問雪竇：『笑個什麼？』雪竇會說：『笑賊過後張弓。』五祖戒（人名，禪宗大師）評論說：『黃檗只會買賤，不會賣貴。趙州因禍致福。』） 趙州又到寶壽（寺名）處，寶壽見到趙州來，在禪床上背對著他坐著。趙州展開坐具禮拜。寶壽下禪床，趙州便離開了。（保福評論說：『寶壽忘頭失尾，趙州平地上吃撲。』） 趙州又到道吾（寺名）處，剛入堂，道吾說：『南泉（人名，禪宗大師）一隻箭來也。』趙州說：『看箭！』道吾說：『過也。』趙州說：『中（射中）。』（雪竇顯評論說：『二俱作家（都是內行）。』蓋是道吾、趙州二俱不作家（都不是內行），箭鋒不相拄。直饒齊發齊中，也只是個射垛漢。報慈遂（人名，禪宗大師）評論說：『且道二大老相見，還有優劣也無？若檢點得出，許你于中字上有個入處。』） 趙州又到茱萸（山名）處，拿著拄杖，在法堂上，從東過西。茱萸說：『作甚麼？』趙州說：『探水。』茱萸說：『我這裡一滴也無，探個甚麼？』趙州把拄杖靠在墻壁上便離開了。（瑯玡覺（人名，禪宗大師）評論說：『勢敗奴欺主，年衰鬼弄人。』保寧勇（人名，禪宗大師）頌云：『逐步移筇探淺深，果然滄海碧沉沉。一雙足跡分明在，將謂歸家不可尋。』溈山喆（人名，禪宗大師）評論說：『趙州善能探水，不犯波瀾。茱萸一滴也無，爭奈關防不得。』徑山杲（人名，禪宗大師）評論說：『鉤在不疑之地。』頌云：『深淺聊將拄杖探，忽然平地起波瀾。傾湫倒岳驚天地，到海方知徹底干。』天童華（人名，禪宗大師）評論說：『茱萸一滴也無，滔天白浪。趙州以拄杖靠壁，不犯波瀾。』）
【English Translation】 English version 'Fire, fire!' Zhaozhou (name of a person, a Chan master) arrived at Huangbo's (name of a mountain, located in Jiangxi) place. Huangbo opened the door and grabbed Zhaozhou, saying, 'Speak, speak!' Zhaozhou said, 'Drawing the bow after the thief has gone (a metaphor for taking action after the event).' (Baofu (name of a person, a Chan master) commented, 'Huangbo has a head but no tail, Zhaozhou has a tail but no head.' Xuedou Xian (name of a person, a Chan master) commented, 'It's really funny, the laughter must last thirty years.' If a monk asked Xuedou, 'What are you laughing at?' Xuedou would say, 'Laughing at drawing the bow after the thief has gone.' Wuzu Jie (name of a person, a Chan master) commented, 'Huangbo only knows how to buy cheap, but doesn't know how to sell dear. Zhaozhou turned misfortune into blessing.') Zhaozhou then went to Baoshou (name of a temple). When Baoshou saw Zhaozhou coming, he sat on the meditation bed with his back to him. Zhaozhou spread out his sitting mat and bowed. Baoshou got off the meditation bed, and Zhaozhou left. (Baofu commented, 'Baoshou forgot the head and lost the tail, Zhaozhou stumbled on flat ground.') Zhaozhou then went to Daowu's (name of a temple) place. As soon as he entered the hall, Daowu said, 'Nanquan's (name of a person, a Chan master) arrow has come!' Zhaozhou said, 'Watch the arrow!' Daowu said, 'It's past!' Zhaozhou said, 'Hit (the target)!' (Xuedou Xian commented, 'Both are experts.' It is said that both Daowu and Zhaozhou are not experts, the arrow points do not meet. Even if they are fired and hit at the same time, they are just target shooters. Bao Ci Sui (name of a person, a Chan master) commented, 'Let's say the two great elders meet, is there any superiority or inferiority? If you can find it, I will allow you to have an entry point on the word 'hit'.') Zhaozhou then went to Zhuyu's (name of a mountain) place, holding a staff, in the Dharma hall, from east to west. Zhuyu said, 'What are you doing?' Zhaozhou said, 'Probing for water.' Zhuyu said, 'There is not a drop here, what are you probing for?' Zhaozhou leaned the staff against the wall and left. (Langye Jue (name of a person, a Chan master) commented, 'When power is lost, the slave deceives the master; when age declines, the ghost plays tricks on people.' Baoning Yong (name of a person, a Chan master) praised, 'Step by step, moving the staff to probe the shallows and depths, indeed the sea is blue and deep. A pair of footprints are clearly there, one would think it is impossible to find the way home.' Weishan Zhe (name of a person, a Chan master) commented, 'Zhaozhou is good at probing for water, without disturbing the waves. Zhuyu has not a drop, but he cannot prevent it.' Jingshan Gao (name of a person, a Chan master) commented, 'The hook is in a place of no doubt.' He praised, 'The depth is casually probed with a staff, suddenly waves rise on flat ground. Overturning pools and mountains startle heaven and earth, only when you reach the sea do you know it is completely dry.' Tiantong Hua (name of a person, a Chan master) commented, 'Zhuyu has not a drop, but there are滔天白浪(boundless white waves). Zhaozhou leans the staff against the wall, without disturbing the waves.')
。雖然二老同死同生。爭奈山僧未肯放過)○師將游五臺。有大德作偈留曰。無處青山不道場。何須䇿杖禮清涼。雲中縱有金毛現。正眼觀時非吉祥。師曰。作么生是正眼。大德無對。(法眼益代云。請上座領某甲情 同安顯代云。是上座眼)師自此道化。被于北地。眾請住觀音院○掃地次僧問。和尚是大善知識。為甚麼掃地。師曰。塵從外來。曰既是清凈伽藍。為甚麼有塵。師曰。又一點也○師與官人遊園次。兔見乃驚走。遂問。和尚是大善知識。兔見為甚麼走。師曰。老僧好殺○僧辭。師曰。甚處去。曰諸方學佛法去。師豎起拂子曰。有佛處不得住。無佛處急走過。三千里外逢人。不得錯舉。曰與么則不去也。師曰。摘楊花摘楊花(徑山杲云。有佛處不得住。生鐵秤槌被蟲蛀。無佛處急走過。撞著嵩山破灶墮。三千里外逢人。不得錯舉。兩個石人相耳語。恁么則不去也。此語已遍天下。摘楊花摘楊花。唵摩尼達哩吽𠷑吒 靈隱岳舉大慧語了云。大慧老人盡力。只道得到這裡。還知香山落處么。鐵山崩倒。壓銀山盤走珠兮珠走盤。密密鴛鴦閑繡出。金針。終不與人看 楚石琦云。妙喜老祖唱之於前。天寧遠孫和之於后。門前。種萵苣。萵苣生火箸。火箸開蓮花。蓮花結木瓜。木瓜忽然攧落地。撒出無數無數脂麻。何
【現代漢語翻譯】 現代漢語譯本：雖然二老（指父母）同生共死，但山僧（指我）卻不肯輕易放過這件事。）師父將要遊歷五臺山，有位大德（指有德行的人）作偈（指用偈語）挽留說：『沒有哪個青山不是道場，何必拄著枴杖去禮拜清涼山（五臺山的別稱）？即使雲中顯現金毛菩薩（指文殊菩薩），用正眼觀看時也並非吉祥。』師父說：『怎麼才是正眼？』大德無言以對。（法眼益禪師代答說：『請上座（指師父）領會我的心意。』同安顯禪師代答說：『這就是上座的眼。』）師父從此在北方弘揚佛法，眾人請他住持觀音院。 一次掃地時，有僧人問：『和尚（指師父）是大善知識（指有智慧的人），為什麼還要掃地？』師父說：『塵土從外面來。』僧人說：『既然是清凈伽藍（指寺院），為什麼會有塵土？』師父說：『又多了一點。』師父與一位官人一同在花園遊玩，兔子看見后驚慌逃走。官人於是問：『和尚是大善知識，兔子為什麼會逃走？』師父說：『老僧（指我）喜歡殺生。』 有僧人向師父辭行，師父問：『去哪裡？』僧人說：『去各處學習佛法。』師父豎起拂塵說：『有佛的地方不可停留，無佛的地方趕緊走過。三千里外遇到人，不可錯誤地舉薦。』僧人說：『這樣我就不去了。』師父說：『摘楊花，摘楊花。』（徑山杲禪師評論說：『有佛的地方不可停留，如同生鐵秤錘被蟲蛀。無佛的地方趕緊走過，撞到嵩山的破灶墮。三千里外遇到人，不可錯誤地舉薦，如同兩個石人在互相耳語。既然這樣就不去了，這句話已經傳遍天下。摘楊花，摘楊花。唵嘛呢達哩吽啪。』靈隱岳禪師引用大慧禪師的話后說：『大慧老人盡力，也只能說到這裡。還知道香山（指觀音菩薩的道場）在哪裡嗎？鐵山崩倒，壓住銀山，盤中的珠子滾動。密密的鴛鴦閑暇時繡出來，金針，終究不給人看。』楚石琦禪師說：『妙喜老祖（指大慧宗杲禪師）在前唱，天寧遠孫（指靈隱岳禪師）在後和。門前種萵苣，萵苣生火箸，火箸開蓮花，蓮花結木瓜，木瓜忽然掉在地上，撒出無數無數的芝麻。』何
【English Translation】 English version: Although the two elders (referring to parents) share life and death, this mountain monk (referring to myself) is not willing to let it go easily.) The master was about to travel to Mount Wutai, and a virtuous one (referring to a person of virtue) composed a verse (referring to using a gatha) to persuade him to stay, saying: 'No green mountain is not a Bodhimanda (place of enlightenment), why bother to lean on a staff to worship Qingliang Mountain (another name for Mount Wutai)? Even if a golden-haired Bodhisattva (referring to Manjushri Bodhisattva) appears in the clouds, it is not auspicious when viewed with the right eye.' The master said: 'What is the right eye?' The virtuous one was speechless. (Zen Master Fayanyi replied on his behalf: 'Please, senior monk (referring to the master), understand my intention.' Zen Master Tonganxian replied on his behalf: 'This is the senior monk's eye.') From then on, the master promoted Buddhism in the north, and the people invited him to reside in Guanyin Monastery. Once, while sweeping the floor, a monk asked: 'Venerable (referring to the master) is a great Kalyanamitra (wise friend), why do you still sweep the floor?' The master said: 'Dust comes from outside.' The monk said: 'Since it is a pure Sangharama (monastery), why is there dust?' The master said: 'There is one more point.' The master was playing in the garden with an official, and a rabbit ran away in fright when it saw them. The official then asked: 'Venerable is a great Kalyanamitra, why did the rabbit run away?' The master said: 'This old monk (referring to myself) likes to kill.' A monk bid farewell to the master, and the master asked: 'Where are you going?' The monk said: 'I am going to various places to study the Buddha Dharma.' The master raised his whisk and said: 'Do not stay where there is Buddha, and hurry past where there is no Buddha. Do not make a mistake in recommending someone when you meet them three thousand miles away.' The monk said: 'Then I will not go.' The master said: 'Pick willow catkins, pick willow catkins.' (Zen Master Jingshangao commented: 'Do not stay where there is Buddha, like an iron steelyard being eaten by insects. Hurry past where there is no Buddha, bumping into the broken stove of Mount Song. Do not make a mistake in recommending someone when you meet them three thousand miles away, like two stone men whispering to each other. Since that's the case, I won't go, this saying has spread all over the world. Pick willow catkins, pick willow catkins. Om Mani Dari Hum Phat.' Zen Master Lingyinyue quoted Zen Master Dahui's words and said: 'Old man Dahui has done his best, and can only say this much. Do you still know where Xiangshan (referring to Guanyin Bodhisattva's Bodhimanda) is? The iron mountain collapses, pressing down on the silver mountain, the beads in the plate roll. The dense mandarin ducks are embroidered leisurely, the golden needle, will never be shown to others.' Zen Master Chushiqi said: 'Old Ancestor Miaoxi (referring to Zen Master Dahui Zonggao) sang in front, and Yuansun of Tianning (referring to Zen Master Lingyinyue) echoed behind. Plant lettuce in front of the door, lettuce grows fire chopsticks, fire chopsticks bloom lotus flowers, lotus flowers bear papayas, papayas suddenly fall to the ground, scattering countless sesame seeds.' What
也。且要入拍)○問。承聞和尚親見南泉。是否。師曰。鎮州出大蘿蔔頭(徑山杲頌云。參見南泉王老師。鎮州蘿蔔更無私。拈來塞斷是非口。雪曲陽春非楚詞)○大眾晚參。師曰。今夜答話去也。有解問者出來。時有一僧。便出禮拜。師曰比來拋磚引玉。卻引得個墼子(保壽沼云。射虎不真。徒勞沒羽 長慶棱問。覺鐵觜那。僧才出禮拜。為什麼便將為墼子。覺云。適來那邊亦有人恁么問。長慶雲。向伊道什麼。覺云。亦向伊恁么道 雪竇顯云。靈利漢。聞舉便知落處。然雖如此。放過覺鐵觜。夫宗師語不虛發。出來必是作家。因什麼拋磚引墼。諸禪德。要識趙州么。從前汗馬無人識。只要重論蓋代功 昭覺勤云。諸方盡道。趙州得逸群之用。一期施設。不妨自在。這僧要擊節扣關。閃電光中。卒著手腳不辦。覺鐵觜能近取譬。不墜宗風。法眼有通方鑒才。便知落處。敢問諸人。既是宗師。為甚麼拋磚。只引得個墼子)○上堂。金佛不度爐。木佛不度火。泥佛不度水。真佛內里坐。菩提涅槃。真如佛性。儘是貼體衣服。亦名煩惱。實際理地甚麼處著。一心不生。萬法無咎。汝但究理坐看。三二十年。若不會。擷取老僧頭去。夢幻空華。徒勞把捉。心若不異。萬法一如。既不從外得。更拘執作么。如羊相似。亂拾物安
【現代漢語翻譯】 現代漢語譯本： 也。且要合拍。）問：聽說和尚您親自見過南泉（南泉普愿禪師）。是這樣嗎？ 師父說：鎮州（地名，今河北正定）出產大蘿蔔頭。（徑山杲（徑山杲禪師）頌揚說：參見南泉王老師，鎮州蘿蔔毫無偏私。拿來塞住是非口，高雅的曲子陽春不是楚地的歌詞。） 大眾參加晚間的參禪。師父說：今晚要回答問題了，有能提問的人出來。 當時有一個僧人，便出來禮拜。師父說：本來想拋磚引玉，卻引來了一塊磚坯。（保壽沼（保壽沼禪師）說：射虎不真，徒勞無功。長慶棱（長慶棱禪師）問覺鐵觜（覺鐵觜禪師）：什麼是覺鐵觜？僧人才出來禮拜，為什麼就說他是磚坯？覺鐵觜說：剛才那邊也有人這麼問。長慶棱說：你對他說什麼？覺鐵觜說：我也對他這麼說。雪竇顯（雪竇顯禪師）說：靈敏的人，一聽就知道落腳處。雖然如此，放過了覺鐵觜。宗師的話不會虛發，出來必定是行家。因為什麼拋磚引玉，卻引來磚坯？各位禪德，要認識趙州（趙州從諗禪師）嗎？從前汗馬功勞無人識，只要重新評論蓋世功勞。昭覺勤（昭覺勤禪師）說：各處都說，趙州得到了超群的用處，一期的設施，不妨自在。這僧人想要擊節叩關，閃電光中，突然著手卻辦不到。覺鐵觜能就近取譬，不墜宗風。法眼（法眼文益禪師）有通達的鑑賞才能，便知道落腳處。敢問各位，既然是宗師，為什麼拋磚，只引來一塊磚坯？） 上堂說法。金佛不能經受熔爐的冶煉，木佛不能經受火的焚燒，泥佛不能經受水的浸泡，真佛在人的內心端坐。 菩提（覺悟）、涅槃（寂滅），真如（事物的本性）、佛性（成佛的可能性），都是貼身的衣服，也叫做煩惱。實際理地（絕對真理的境界）在哪裡安放？ 一心不生，萬法沒有過錯。你們只管研究道理坐著觀看，三二十年，如果不能領會，就割下老僧的頭去。 夢幻空花，徒勞地去把捉。心如果不異，萬法都是一樣的。既然不是從外面得來的，還拘泥執著做什麼？像羊一樣，胡亂撿拾東西安放。
【English Translation】 English version: Also, it needs to be in rhythm.) Question: I heard that the venerable monk personally met Nanquan (Zen Master Nanquan Puyuan). Is that so? The master said: Zhenzhou (place name, now Zhengding, Hebei) produces large radish heads. (Zen Master Jingshan Gao praised: See Teacher Wang of Nanquan, the radishes of Zhenzhou are completely impartial. Take them to block the mouths of right and wrong, the elegant tune 'Yangchun' is not the song of Chu.) The assembly attended the evening Zen practice. The master said: Tonight, we will answer questions. Let anyone who can ask questions come forward. At that time, a monk came out and bowed. The master said: Originally, I wanted to cast a brick to attract jade, but instead, I attracted a brickbat. (Zen Master Baoshou Zhao said: Shooting a tiger without accuracy is a waste of effort. Zen Master Changqing Leng asked Zen Master Jue Tiesui: What is Jue Tiesui? The monk just came out and bowed, why did you consider him a brickbat? Jue Tiesui said: Just now, someone over there also asked that. Changqing Leng said: What did you say to him? Jue Tiesui said: I also said that to him. Zen Master Xuedou Xian said: A clever person knows where to land as soon as they hear it. Even so, he let Jue Tiesui go. The words of a Zen master are never spoken in vain, and whoever comes out must be an expert. Why cast a brick to attract jade, but instead attract a brickbat? Zen practitioners, do you want to know Zhao Zhou (Zen Master Zhao Zhou Congshen)? In the past, no one recognized the merits of hard work, but now we must re-evaluate the merits of the world. Zen Master Zhaojue Qin said: Everywhere they say that Zhao Zhou has obtained the use of being outstanding, and the facilities of a period are free and easy. This monk wanted to knock on the door with rhythm, but in the flash of lightning, he suddenly started but couldn't do it. Jue Tiesui can take analogies from nearby and does not fall from the Zen tradition. Dharma Eye (Zen Master Fayan Wenyi) has the talent of thorough appreciation and knows where to land. May I ask everyone, since he is a Zen master, why cast a brick and only attract a brickbat?) Ascending the hall to preach the Dharma. A golden Buddha cannot withstand the smelting of a furnace, a wooden Buddha cannot withstand the burning of fire, a clay Buddha cannot withstand the soaking of water, the true Buddha sits upright in the heart of man. Bodhi (enlightenment), Nirvana (extinction), Tathata (the nature of things), Buddha-nature (the possibility of becoming a Buddha), are all close-fitting clothes, also called afflictions. Where is the actual ground of principle (the realm of absolute truth) to be placed? If one thought does not arise, all dharmas have no fault. You just study the principle and sit and watch, for thirty or twenty years, if you cannot understand, then cut off the old monk's head. Illusory dreams and empty flowers are in vain to grasp. If the mind is not different, all dharmas are the same. Since it is not obtained from the outside, why be拘泥 and attached? Like a sheep, randomly picking up things to place.
向口裡。老僧見藥山和尚道。有人問著。但教合取狗口。老僧亦教合取狗口。取我是垢。不取我是凈。一似獵狗專欲得物吃。佛法在甚麼處。千人萬人。儘是覓佛漢子。于中覓一個道人無。若與空王為弟子。莫教心病最難醫。未有世界。早有此性。世界壞時。此性不壞。一從見老僧后。更不是別人。祇是個主人公。這個更向外覓作么。正恁么時。莫轉頭換腦。若轉頭換腦。即失卻也。僧問。承師有言。世界壞時。此性不壞。如何是此性。師曰。四大五陰。曰此猶是壞底。如何是此性。師曰。四大五陰(法眼益云。是一個兩個。是壞不壞。且作么生會。試斷看 雪竇顯頌云。泥佛不度水。神光照天地。立雪如未休。何人不雕偽。金佛不度罏。人來訪子湖。牌中數個字。清風何處無。木佛不度火。常思破灶墮。杖子忽擊著。方知孤負我 徑山杲云。軍營里大王。頌云。九十七種妙相。顧陸丹青難狀。趙州眼目精明。覷見心肝五臟)○師因老宿問。近離甚處。曰滑州。老宿曰。幾程到這裡。師曰。一跶到。老宿曰。好個捷疾鬼。師曰。萬福大王。老宿曰。參堂去。師應喏喏○尼問。如何是密密意。師以手掏之。尼曰。和尚猶有這個在。師曰。卻是你有這個在(高峰妙頌云。猛虎深藏淺草窠。幾回明月入煙蘿。頂門縱有金剛眼
【現代漢語翻譯】 現代漢語譯本： 向口裡（指說話）。老僧（指雲門文偃禪師）說，我見藥山和尚（指藥山惟儼禪師）說，如果有人問，就教他合上狗嘴。老僧我也教他合上狗嘴。認為我是污垢，或者認為我是清凈，都像獵狗一樣只想得到東西吃。佛法在哪裡呢？成千上萬的人，都是尋找佛的漢子，其中能找到一個得道的人嗎？如果要做空王的弟子，不要讓心病成為最難醫治的。在還沒有世界的時候，早就有了這個自性。世界壞滅的時候，這個自性不會壞滅。自從見到老僧之後，就不是別人，只是這個主人公。這個主人公還向外尋找什麼呢？正在這個時候，不要轉頭換腦，如果轉頭換腦，就失去了它。有個僧人問，聽師父您說，世界壞滅的時候，這個自性不會壞滅，什麼是這個自性呢？師父說，四大五陰（四大指地、水、火、風，五陰指色、受、想、行、識）。僧人說，這還是會壞滅的，什麼是那個不壞滅的自性呢？師父說，四大五陰（法眼益禪師評論說，是一個還是兩個？是壞還是不壞？要怎麼理解？試試看破 雪竇顯禪師頌道，泥做的佛像不能渡水，神光照耀天地。立雪斷臂如果還沒結束，誰人不雕琢虛偽。金做的佛像不能渡熔爐，人們來拜訪子湖。牌匾上寫著幾個字，清風哪裡沒有。木做的佛像不能渡火，常常想起破灶墮的故事。禪杖忽然擊中，才知道辜負了我 徑山杲禪師說，軍營里的大王。頌道，九十七種妙相，顧愷之和陸探微都難以描繪。趙州禪師眼光精明，看透了心肝五臟）。師父因為老修行問，最近從哪裡來？回答說，滑州。老修行問，走了幾程才到這裡？師父說，一腳就到了。老修行說，好一個捷疾鬼。師父說，萬福大王。老修行說，去參堂吧。師父應聲說，喏喏。有個尼姑問，什麼是密密意？師父用手掏摸。尼姑說，和尚您還有這個在。師父說，卻是你有這個在（高峰妙禪師頌道，猛虎深深藏在淺草叢中，幾回明月照進煙霧瀰漫的山林。頭頂即使有金剛眼）。
【English Translation】 English version: Speaking from the mouth. The old monk (referring to Zen Master Yunmen Wenyan) said, I saw Zen Master Yaoshan (referring to Zen Master Yaoshan Weiyan) say, if someone asks, just tell them to shut their dog mouths. I, the old monk, also tell them to shut their dog mouths. To take me as filth, or to take me as purity, is like a hunting dog only wanting to get something to eat. Where is the Buddha-dharma? Thousands upon thousands of people are men seeking the Buddha, but can one find a person of the Way among them? If you want to be a disciple of the King of Emptiness, don't let the sickness of the mind be the most difficult to cure. Before there was a world, this nature already existed. When the world is destroyed, this nature will not be destroyed. Since seeing the old monk, it is not someone else, it is just this protagonist. Why seek this protagonist outside? At just this moment, don't turn your head and change your mind. If you turn your head and change your mind, you will lose it. A monk asked, I heard you say, Master, that when the world is destroyed, this nature will not be destroyed. What is this nature? The Master said, the four great elements and the five skandhas (the four great elements refer to earth, water, fire, and wind; the five skandhas refer to form, feeling, perception, volition, and consciousness). The monk said, this is still subject to destruction, what is the indestructible nature? The Master said, the four great elements and the five skandhas (Zen Master Fayan Yi commented, is it one or two? Is it destructible or indestructible? How should one understand it? Try to break through it. Zen Master Xuedou Xian praised, a mud Buddha cannot cross water, divine light illuminates heaven and earth. If standing in the snow and cutting off one's arm has not ended, who does not carve falsehoods. A golden Buddha cannot cross the furnace, people come to visit Zihu. The plaque has several words, where is there no clear wind. A wooden Buddha cannot cross fire, I often think of the story of breaking the stove and falling. If the staff suddenly strikes, then one knows that I have been let down. Zen Master Jingshan Gao said, the great king in the military camp. Praising, the ninety-seven kinds of wonderful appearances, even Gu Kaizhi and Lu Tanwei find it difficult to depict. Zen Master Zhao Zhou's eyes are sharp and bright, seeing through the heart, liver, and five viscera). The Master, because an old practitioner asked, where did you come from recently? He replied, Huazhou. The old practitioner asked, how many stages did it take to get here? The Master said, one step. The old practitioner said, what a quick ghost. The Master said, ten thousand blessings, great king. The old practitioner said, go to the meditation hall. The Master responded, 'Yes, yes.' A nun asked, what is the secret meaning? The Master groped with his hand. The nun said, you still have this, Master. The Master said, it is you who have this (Zen Master Gaofeng Miao praised, a fierce tiger deeply hides in a shallow grassy nest, how many times does the bright moon enter the misty forest. Even if there are vajra eyes on the top of the head).
。未免當頭蹉過他)○問。如何是賓中主。師曰。山僧不問婦。曰如何是主中賓。師曰。山僧無丈人○有僧游五臺。問一婆子曰。臺山路向甚麼處去。婆曰。驀直去。僧便去。婆曰。好個師僧。又恁么去。後有僧舉似師。師曰。待我去勘過。明日師便去問。臺山路向甚麼處去。婆曰。驀直去。師便去。婆曰。好個師僧。又恁么去。師歸院謂僧曰。臺山婆子。為汝勘破了也(報慈遂云。前來僧也恁么道。趙州去也恁么道。甚麼處是勘破婆子處。又云。非唯被趙州勘破。亦被這僧勘破 瑯玡覺云。大小趙州。去這婆子手裡。喪身失命。然雖如此。錯會者多 溈山喆云。天下衲僧。只知問路老婆。要且不知腳下泥深。若非趙州老人。爭顯汗馬功高 高峰妙云。這個公案。若據諸方判斷。趙州勘破婆子。若據高峰點檢將來。正是婆子勘破趙州。畢竟以何為驗。以手指云。驀直去 天奇瑞雲。首身者知其首。而不知其賣。賣身者只知其賣。而不知其首。鳱鵲遭彈。空通其喜。渥馬受韁。徒夸其俊。豈不見古人云。剛被。時人知住處。又移茅舍入深居 徑山信云。臺山路上少這婆子不得。自從趙州勘破后。直至如今草漫漫地。東倒西擂。頌云。臺山婆臺山婆。死去十分沒奈何。開眼受人穿鼻孔。惡人自有惡人魔)○問。恁么來底人
。師還接否。師曰。接。曰不恁么來底。師還接否。師曰。接。曰恁么來者從師接。不恁么來者如何接。師曰。止止不須說。我法妙難思○師因出。路逢一婆。婆問。和尚住甚麼處。師曰。趙州東院西。婆無語。師歸問眾僧。合使那個西字。或言東西字。或言棲泊字。師曰。汝等總作得鹽鐵判官。曰和尚為甚恁么道。師曰。為汝總識字(清涼欽別眾僧云。已知去處)○問。如何是囊中寶。師曰。合取口(清涼欽別云。莫說似人)○有一婆子。令人送錢。請轉藏經。師受施利了。卻下禪床轉一匝。乃曰。傳語婆。轉藏經已竟。其人回舉似婆。婆曰。比來請轉全藏。如何祇為轉半藏。(報慈遂云。甚麼處是欠半藏處。且道。那婆子具甚麼眼。便與么道 徑山杲云。眾中商量道。如何是那半藏。或云。再繞一匝。或彈指一下。或咳嗽一聲。或喝一喝。或拍一拍。恁么見解。只是不識羞。若是那半藏。莫道趙州更繞一匝。直饒百千萬億匝于婆子分上。只得半藏。設使更繞須彌山百千萬億匝。于婆子分上。亦只得半藏。假饒天下老和尚。共如是繞百千萬億匝。于婆子分上。也只得半藏。設使山河大地森羅萬象。若草若木。各具廣長舌相。異口同音。從今日轉到盡未來際。于婆子分上。亦只得半藏。諸人要識婆子么。良久云。鴛鴦
【現代漢語翻譯】 現代漢語譯本： 問：老師還接引嗎？ 趙州禪師說：『接引。』 問：如果不是以那種方式來的（指不符合常規或無法理解的情況），老師還接引嗎？ 趙州禪師說：『接引。』 問：如果是以符合常規的方式來的人，由老師接引；如果不是以符合常規的方式來的人，又如何接引呢？ 趙州禪師說：『停止，停止，不必再說。我的佛法精妙難以思議。』 趙州禪師有一次外出，在路上遇到一位老婦人。老婦人問：『和尚住在哪裡？』 趙州禪師說：『趙州（地名）東院西。』 老婦人無語。 趙州禪師回來后問眾僧：『應該用哪個「西」字？』 有人說是東西的『西』字，有人說是棲泊的『棲』字。 趙州禪師說：『你們都只能當鹽鐵判官（比喻只懂文字表面意思）。』 （眾僧）問：『和尚為什麼這麼說？』 趙州禪師說：『因為你們只認得字。』（清涼欽補充說：『已經知道去處了。』） 問：『什麼是囊中寶（比喻珍貴之物）？』 趙州禪師說：『閉上嘴。』（清涼欽補充說：『不要說給人聽。』） 有一位老婦人，讓人送錢來，請求（寺院）轉藏經（誦讀或抄寫佛經）。趙州禪師接受了施捨后，從禪床上下來繞了一圈，然後說：『告訴那位老婦人，轉藏經已經完畢。』 那人回去把情況告訴了老婦人。老婦人說：『之前請轉的是全藏經，為什麼只轉了半藏經？』（報慈禪師於是說：『哪裡是欠缺半藏經的地方？』且說，那位老婦人具有什麼樣的眼力，竟然這麼說。徑山杲禪師說：『眾人商量說，什麼是那半藏經？有人說，再繞一圈；有人彈指一下；有人咳嗽一聲；有人喝一聲；有人拍一下。這樣的見解，只是不知羞恥。如果是那半藏經，莫說趙州禪師再繞一圈，即使繞百千萬億圈，在老婦人那裡，也只算半藏經。即使再繞須彌山百千萬億圈，在老婦人那裡，也只算半藏經。假如天下老和尚，都像這樣繞百千萬億圈，在老婦人那裡，也只算半藏經。假設山河大地、森羅萬象，若草若木，各自具有廣長舌相，異口同聲，從今日轉到盡未來際，在老婦人那裡，也只算半藏經。諸位想認識老婦人嗎？』良久說：『鴛鴦。』）
【English Translation】 English version: Question: Does the teacher still receive (beings)? Master Zhao Zhou said: 'Receives.' Question: If they don't come in that way (referring to unconventional or incomprehensible situations), does the teacher still receive? Master Zhao Zhou said: 'Receives.' Question: If those who come in a conventional way are received by the teacher, how are those who don't come in a conventional way received? Master Zhao Zhou said: 'Stop, stop, no need to say more. My Dharma is subtle and difficult to fathom.' Once, Master Zhao Zhou went out and met an old woman on the road. The old woman asked: 'Where does the monk live?' Master Zhao Zhou said: 'East of the Zhao Zhou (place name) Monastery, west of the courtyard.' The old woman was speechless. Master Zhao Zhou returned and asked the monks: 'Which 'west' character should be used?' Some said the 'west' of east and west, some said the 'west' of dwelling. Master Zhao Zhou said: 'You can only be salt and iron officials (a metaphor for those who only understand the superficial meaning of words).' (The monks) asked: 'Why does the master say that?' Master Zhao Zhou said: 'Because you only recognize the characters.' (Qingliang Qin added: 'Already knows the destination.') Question: 'What is the treasure in the bag (a metaphor for something precious)?' Master Zhao Zhou said: 'Close your mouth.' (Qingliang Qin added: 'Don't tell people.') There was an old woman who sent money through someone, requesting (the monastery) to turn the Tripitaka (recite or copy Buddhist scriptures). After Master Zhao Zhou received the offering, he got off the meditation bed and circled it once, then said: 'Tell that old woman, the turning of the Tripitaka is complete.' The person went back and told the old woman the situation. The old woman said: 'Before, I asked to turn the entire Tripitaka, why only half of it was turned?' (Zen Master Bao Ci then said: 'Where is the place where half of the Tripitaka is missing?' And say, what kind of vision does that old woman have, to say such a thing. Zen Master Jing Shan Gao said: 'The crowd discussed, what is that half of the Tripitaka? Some said, circle it again; some snapped their fingers; some coughed; some shouted; some clapped. Such understanding is just shameless. If it is that half of the Tripitaka, not to mention Zhao Zhou circling it again, even if he circles it hundreds of millions of times, in the old woman's eyes, it is only half of the Tripitaka. Even if he circles Mount Sumeru hundreds of millions of times, in the old woman's eyes, it is also only half of the Tripitaka. If all the old monks in the world circled it like this hundreds of millions of times, in the old woman's eyes, it would also only be half of the Tripitaka. Suppose the mountains, rivers, earth, and all phenomena, whether grass or trees, each have a broad and long tongue, speaking in unison, from today until the end of the future, in the old woman's eyes, it would also only be half of the Tripitaka. Do you all want to know the old woman?' After a long silence, he said: 'Mandarin duck.')
繡出從君看。不把金針度與人)○因僧侍次。遂指火問曰。這個是火。你不得喚作火。老僧道了也。僧無對。復筴起火曰。會么。曰不會。師曰。此去舒州。有投子和尚。汝往禮拜問之。必為汝說。因緣相契。不用更來。不相契卻來。其僧到投子。投子問。近離甚處。曰趙州。投子曰。趙州有何言句。僧舉前話。投子曰。汝會么。曰不會。乞師指示。投子下禪床。行三步卻坐。問曰會么。曰不會。投子曰。你歸舉似趙州。其僧卻回舉似師。師曰還會么。曰不會。師曰。投子與么不較多也○有新到。謂師曰。某甲從長安來。橫擔一條拄杖。不曾撥著一人。師曰。自是大德拄杖短。(同安顯別云。老僧這裡。不曾見恁么人)僧無對(法眼益代云。呵呵。同安顯代云。也不短)○僧寫師真呈。師曰。且道似我不似我。若似我。即打殺老僧。不似我。即燒卻真。僧無對(報慈遂代云。留取供養)○問。如何是祖師西來意。師曰。庭前柏樹子。曰和尚莫將境示人。師曰。我不將境示人。曰如何是祖師西來意。師曰。庭前柏樹子(徑山杲云。庭前柏樹子。今日重新舉打破趙州。關特地尋言語。既是打破關。為什麼卻尋言語。當初將謂茅長短。燒了元來地不乎 楚石琦云。庭前柏樹子。天下杜禪和。只管尋枝葉。還曾夢見么。四海幸
【現代漢語翻譯】 現代漢語譯本： 繡出給你看，（我）不會把金針傳授給別人。）因為僧人侍奉在旁，（趙州禪師）就指著火問：『這個是火，你不能叫它作火。』老衲已經說完了。僧人無言以對。禪師又用火箸撥起火說：『會么？』（僧人）說：『不會。』禪師說：『從這裡去舒州，有投子和尚（人名，唐代禪師），你前去禮拜請教他，他一定會為你解說。如果因緣相合，就不用再來了。如果不相合，就回來。』那僧人到了投子處，投子問：『最近從哪裡來？』（僧人）說：『趙州。』投子說：『趙州有什麼言語？』僧人舉了之前的話。投子說：『你懂么？』（僧人）說：『不懂，請師父指示。』投子走下禪床，走了三步又坐下，問：『會么？』（僧人）說：『不會。』投子說：『你回去把（這件事）告訴趙州。』那僧人回去把（這件事）告訴了趙州禪師。禪師說：『會么？』（僧人）說：『不會。』禪師說：『投子這樣做也沒有高明多少。』 有新來的僧人，對禪師說：『我從長安來，橫著挑著一根拄杖，不曾碰到過一個人。』禪師說：『那是你的拄杖太短了。』（同安顯禪師另外評論說：『老衲這裡，不曾見過這樣的人。』）僧人無言以對。（法眼禪師代替他說：『呵呵。』同安顯禪師代替他說：『也不短。』） 僧人畫了禪師的畫像呈上。禪師說：『你說說看，像我還是不像我？如果像我，就打死老衲。不像我，就燒掉畫像。』僧人無言以對。（報慈禪師於是代替他說：『留下供養。』） （有人）問：『如何是祖師西來意（禪宗用語，指達摩祖師從西方來到中國的目的）？』禪師說：『庭前柏樹子。』（那人）說：『和尚不要用外境來開示人。』禪師說：『我不將外境來開示人。』（那人）說：『如何是祖師西來意？』禪師說：『庭前柏樹子。』（徑山杲禪師評論說：『庭前柏樹子，今天重新提起，打破趙州的關隘，特地尋找言語。既然是打破了關隘，為什麼還要尋找言語？當初還以為茅草有長短，燒了才知道原來地面不平整。』楚石琦禪師評論說：『庭前柏樹子，天下的杜禪和，只管尋找枝葉，還曾夢見過么？四海幸甚。』）
【English Translation】 English version: I'll embroider it for you to see. (I) won't pass the golden needle to others.) Because a monk was attending by his side, (Zen Master Zhao Zhou) pointed to the fire and asked, 'This is fire, you can't call it fire.' This old monk has already said it. The monk had no reply. The Zen master then used fire tongs to stir the fire and said, 'Do you understand?' (The monk) said, 'I don't understand.' The Zen master said, 'From here to Shu Zhou, there is Zen Master Touzi (person's name, Tang Dynasty Zen master). You go to pay respects and ask him, he will definitely explain it for you. If the karmic conditions are compatible, then you don't need to come back. If they are not compatible, then come back.' That monk arrived at Touzi's place, and Touzi asked, 'Where did you come from recently?' (The monk) said, 'Zhao Zhou.' Touzi said, 'What sayings does Zhao Zhou have?' The monk recounted the previous conversation. Touzi said, 'Do you understand?' (The monk) said, 'I don't understand, please instruct me, Master.' Touzi stepped down from the Zen seat, walked three steps and then sat down, asking, 'Do you understand?' (The monk) said, 'I don't understand.' Touzi said, 'You go back and tell (this matter) to Zhao Zhou.' That monk went back and told (this matter) to Zen Master Zhao Zhou. The Zen master said, 'Do you understand?' (The monk) said, 'I don't understand.' The Zen master said, 'Touzi's doing this is not much better either.' A newly arrived monk said to the Zen master, 'I came from Chang'an, carrying a staff horizontally, and I haven't bumped into a single person.' The Zen master said, 'That's because your staff is too short.' (Zen Master Tong'an Xian commented separately, 'This old monk here, I have never seen such a person.') The monk had no reply. (Zen Master Fayan said on his behalf, 'Hehe.' Zen Master Tong'an Xian said on his behalf, 'It's not short either.') A monk drew a portrait of the Zen master and presented it. The Zen master said, 'Tell me, does it look like me or not? If it looks like me, then beat this old monk to death. If it doesn't look like me, then burn the portrait.' The monk had no reply. (Zen Master Bao Ci then said on his behalf, 'Keep it for offering.') (Someone) asked, 'What is the meaning of the Patriarch's coming from the West (Zen term, referring to Bodhidharma's purpose in coming to China from the West)?' The Zen master said, 'The cypress tree in the courtyard.' (That person) said, 'Venerable, don't use external objects to enlighten people.' The Zen master said, 'I am not using external objects to enlighten people.' (That person) said, 'What is the meaning of the Patriarch's coming from the West?' The Zen master said, 'The cypress tree in the courtyard.' (Zen Master Jingshan Gao commented, 'The cypress tree in the courtyard, today it is brought up again, breaking through Zhao Zhou's barrier, deliberately searching for words. Since the barrier has been broken through, why still search for words? At first, I thought the thatch had different lengths, but after burning it, I realized that the ground was uneven.' Zen Master Chushi Qi commented, 'The cypress tree in the courtyard, the Du Zen masters of the world, only care about searching for branches and leaves, have they ever dreamed of it? Great fortune for the four seas.')
然清似鏡。莫來平地起風波)○問僧。發足甚處。曰雪峰。師曰。雪峰有何言句示人。曰尋常道盡十方世界。是沙門一隻眼。你等諸人。向甚處屙。師曰。阇黎若回。寄個鍬子去(保福展云。南有雪峰。北有趙州 雪竇顯云。這僧既不從雪峰來。可惜趙州鍬子 瑯瑘覺云。眾中有云。寄鍬去。埋卻雪峰。若道寄缽盂去。便道盛粥飯用狂解夢見。作么商量。不是僧繇手。謾說學丹青)○師謂眾曰。我向行腳到南方。火爐頭有個無賓主話。直至如今。無人舉著○上堂。至道無難。唯嫌揀擇。才有語言。是揀擇。是明白。老僧不在明白里。是汝還護惜也無。時有僧問。既不在明白里。護惜個甚麼。師曰。我亦不知。僧曰。和尚既不知。為甚道不在明白里。師曰。問事即得。禮拜了退(雪竇顯云。趙州倒退三千。頌云。至道無難。言端語端。一有多種。二無兩般。天際日上月下。檻前山深水寒。髑髏識盡喜何立。枯木龍吟消未乾。難難。揀擇明白君自看)○別僧問。至道無難。唯嫌揀擇。是時人窠窟否。師曰。曾有人問我。老僧直得五年分疏不下(云竇顯云。識語不能轉。死卻了也。好與二十棒。這棒須有分付處。若辨不出。且放此話大行 天童覺頌云。五年分疏不下。一句元無縫罅。只知推過商量。誰信分明酬價。玲瓏底相
【現代漢語翻譯】 現代漢語譯本： 就像清澈的鏡子一樣。不要在這裡無事生非，平地掀起風波。）問僧人：『從哪裡出發？』答：『雪峰（地名，山名）。』師父說：『雪峰（地名，山名）有什麼言語開示世人？』答：『尋常說道，整個十方世界，是沙門（出家修道的人）的一隻眼睛。你們這些人，向哪裡拉屎？』師父說：『阇黎（梵語，意為弟子）如果回去，幫我寄一把鍬子去。（保福展云禪師說：南方有雪峰（地名，山名），北方有趙州（地名，河北趙縣）。雪竇顯禪師說：這僧人既然不是從雪峰（地名，山名）來，可惜了趙州（地名，河北趙縣）的鍬子。瑯瑘覺禪師說：大眾中有人說，寄鍬子去，埋掉雪峰（地名，山名）。如果說寄缽盂去，就說盛粥飯用。狂解夢見，怎麼商量？不是僧繇（南北朝時期畫家）的手筆，白說學畫。）』 師父對大眾說：『我以前行腳到南方，火爐邊有個無賓主的話頭，直到如今，沒有人提起。』 上堂說法：『至道（最高的道理）沒有困難，只是討厭挑挑揀揀。只要有了語言，就是挑揀。是明白，老僧不在明白里。是你們還在保護珍惜嗎？』當時有個僧人問：『既然不在明白里，保護珍惜什麼？』師父說：『我也不知道。』僧人說：『和尚既然不知道，為什麼說不在明白里？』師父說：『問事可以，禮拜後退下吧。（雪竇顯禪師說：趙州（地名，河北趙縣）倒退三千。頌詞說：至道無難，言語端正。一有多樣，二無兩般。天邊日上月下，檻前山深水寒。髑髏（人頭骨）識盡喜從何來，枯木龍吟消磨未乾。難啊難，挑揀明白你自己看。）』 另一僧人問：『至道無難，唯嫌揀擇，是時人的窠窟嗎？』師父說：『曾有人問我，老僧我直說了五年也分辨不清楚。（雪竇顯禪師說：識語不能轉動，就死定了。應該打二十棒。這棒須有交代的地方。如果分辨不出，就讓這話大行於世。天童覺禪師頌詞說：五年分辨不下，一句原本沒有縫隙。只知道推過商量，誰相信分明酬價。玲瓏的底相。』
【English Translation】 English version: Like a clear mirror. Don't come here stirring up trouble from nowhere.) Asked a monk: 'Where did you start from?' Answered: 'Xuefeng (place name, mountain name).' The master said: 'What words does Xuefeng (place name, mountain name) have to show people?' Answered: 'Usually saying, the entire ten directions world, is a Shramana's (a wandering ascetic) one eye. Where do you people go to shit?' The master said: 'If you, Dhyana master (term of respect for a monk), go back, send me a hoe. (Baofu Zhanyun said: In the south there is Xuefeng (place name, mountain name), in the north there is Zhao Zhou (place name, Zhao County, Hebei). Xuedou Xian said: Since this monk did not come from Xuefeng (place name, mountain name), it's a pity about Zhao Zhou's (place name, Zhao County, Hebei) hoe. Langye Jue said: Among the crowd someone said, send a hoe to bury Xuefeng (place name, mountain name). If you say send a bowl, then say it's for holding rice porridge. Wildly interpreting dreams, how to discuss? Not the hand of Sengyou (painter of the Southern and Northern Dynasties), just saying you're learning painting.)' The master said to the assembly: 'When I was traveling in the south, there was a topic of no host and guest at the stove, until now, no one has mentioned it.' Ascending the hall to preach: 'The supreme path (the highest principle) is not difficult, only disliking picking and choosing. As soon as there is language, it is picking and choosing. Is it understanding? The old monk is not in understanding. Are you still protecting and cherishing it?' At that time, a monk asked: 'Since you are not in understanding, what are you protecting and cherishing?' The master said: 'I also don't know.' The monk said: 'Since the master doesn't know, why do you say you are not in understanding?' The master said: 'Asking about things is okay, bow and retreat. (Xuedou Xian said: Zhao Zhou (place name, Zhao County, Hebei) retreated three thousand. The verse says: The supreme path is not difficult, the words are correct. One has many kinds, two has no two kinds. The sun rises and the moon sets in the sky, the mountains are deep and the water is cold in front of the railing. When the skull is fully understood, where does joy come from? The dragon's roar from the dead tree has not yet dried up. Difficult, difficult, look at the picking and choosing yourself.)' Another monk asked: 'The supreme path is not difficult, only disliking picking and choosing, is it the lair of people today?' The master said: 'Someone once asked me, and I, the old monk, have been explaining it for five years and still can't distinguish it clearly. (Xuedou Xian said: If the knowledge-words cannot be turned, then you are dead. You should be given twenty blows. These blows must have a place to be explained. If you can't distinguish it, then let these words spread widely in the world. Tiantong Jue's verse says: Five years of not being able to distinguish, the sentence originally has no gaps. Only knowing to push it over for discussion, who believes in clearly rewarding the price. The exquisite bottom phase.')
知。鹵莽底相訝。寧可與曉事人相罵。不可共不曉事人說話)○又問。至道無難。唯嫌揀擇。如何是不揀擇。師曰。天上天下唯我獨尊。曰此猶是揀擇。師曰。田厙奴。甚處是揀擇。僧無語(無庵全頌云。當門一脈透長安。遊子空嗟行路難。不是人前夸俏措。金槌擊碎萬重關)○問至道無難。唯嫌揀擇。才有語言。是揀擇。和尚如何為人。師曰。何不引盡此語。僧曰。某甲祇念得到這裡。師曰。至道無難。唯嫌揀擇(白雲端頌云。驅山塞海也尋常。所至文明始是王。但見皇風成一片。不知何處有封疆)○問。如何是道。師曰。墻外底。曰不問這個。師曰。你問那個。曰大道。師曰。大道透長安(天奇瑞雲。這僧只解問路。不知當面蹉過。趙州貪渡行人。那妨失卻船錢。大眾會么。宜乎靜坐。仔細評論)○上堂。兄弟若從南方來者。即與下載。若從北方來者。即與上載。所以道。近上人問道即失道。近下人問道即得道○師因與文遠行。乃指一片地曰。這裡好造個巡鋪。文遠便去路傍立曰。把將公驗來。師遂與一摑。文遠曰。公驗分明過○師與文遠論義曰。斗劣不鬥勝。勝者輸果子。文遠曰。請和尚立義。師曰。我是一頭驢。文遠曰。我是驢胃。師曰。我是驢糞。文遠曰。我是糞中蟲。師曰。你在彼中作甚麼。文遠曰。我
【現代漢語翻譯】 現代漢語譯本 知道。粗魯莽撞的樣子令人驚訝。寧可與明白事理的人爭吵，也不要與不明白事理的人說話。） 又問：『至道』（最高的真理，the ultimate truth）並不難，只是在于有所選擇。怎樣才是不選擇呢？ 趙州禪師說：『天上天下，唯我獨尊。』（指每個人本具的佛性，指每個人本具的佛性） 僧人說：『這仍然是選擇。』 趙州禪師說：『你這田舍奴！哪裡是選擇？』 僧人無語。（無庵全頌說：『當門一脈透長安，遊子空嗟行路難。不是人前夸俏措，金槌擊碎萬重關。』） 問：『至道』（最高的真理，the ultimate truth）並不難，只是在于有所選擇。只要有語言，就是選擇。和尚如何為人開示？ 趙州禪師說：『為什麼不把這句話說完？』 僧人說：『我只能唸到這裡。』 趙州禪師說：『至道』（最高的真理，the ultimate truth）並不難，只是在于有所選擇。（白雲端頌說：『驅山塞海也尋常，所至文明始是王。但見皇風成一片，不知何處有封疆。』） 問：什麼是道？ 趙州禪師說：墻外的東西。 僧人說：我不問這個。 趙州禪師說：你問哪個？ 僧人說：大道。 趙州禪師說：大道通長安。（天奇瑞雲：這僧人只會問路，不知道當面錯過。趙州禪師貪圖渡人，不怕失去船錢。大眾明白嗎？應該仔細評論。） 趙州禪師上堂說法：各位如果從南方來，我就幫他卸下負擔；如果從北方來，我就幫他裝上貨物。所以說，接近上等人問『道』（the truth）反而會失去『道』（the truth），接近下等人問『道』（the truth）反而會得到『道』（the truth）。 趙州禪師與文遠同行，指著一片地，說：這裡好造一個巡邏鋪子。 文遠便走到路旁站著，說：把公文驗證拿來！ 趙州禪師就打了他一下。 文遠說：公文驗證明明已經過了。 趙州禪師與文遠討論義理，說：斗弱不鬥強，勝的人輸果子。 文遠說：請和尚立個義。 趙州禪師說：我是一頭驢。 文遠說：我是驢的胃。 趙州禪師說：我是驢糞。 文遠說：我是糞中的蟲。 趙州禪師說：你在那裡面做什麼？ 文遠說：我
【English Translation】 English version Knowing. A rude and reckless appearance is surprising. It is better to argue with someone who understands than to talk to someone who doesn't.) Again, [a monk] asked: 'The Great Way (至道, the ultimate truth) is not difficult, it only dislikes choosing. What is not choosing?' Master Zhao Zhou said: 'Above the heavens and below the heavens, I alone am the honored one.' (天上天下唯我獨尊, referring to the inherent Buddha-nature in everyone) The monk said: 'This is still choosing.' Master Zhao Zhou said: 'You country bumpkin! Where is the choosing?' The monk was speechless. (Wu-an Quan's verse says: 'A single vein penetrates Chang'an right at the door, travelers in vain lament the difficulty of the road. Not showing off cleverness in front of people, a golden hammer shatters myriad barriers.') Asked: 'The Great Way (至道, the ultimate truth) is not difficult, it only dislikes choosing. As soon as there is language, it is choosing. How does the Master teach people?' Master Zhao Zhou said: 'Why not finish the sentence?' The monk said: 'I can only recite up to here.' Master Zhao Zhou said: 'The Great Way (至道, the ultimate truth) is not difficult, it only dislikes choosing.' (Baiyun Duan's verse says: 'Driving mountains and filling the sea is commonplace, wherever it reaches, civilization begins to be king. Only seeing the imperial influence become one, not knowing where the borders are.') Asked: 'What is the Way?' Master Zhao Zhou said: 'That outside the wall.' The monk said: 'I'm not asking about that.' Master Zhao Zhou said: 'Which one are you asking about?' The monk said: 'The Great Way.' Master Zhao Zhou said: 'The Great Way leads to Chang'an.' (Tianqi Ruiyun: This monk only knows how to ask for directions, not knowing that he's missing it right in front of his face. Zhao Zhou is greedy for ferrying people across, not afraid of losing the boat fare. Do you all understand? It is appropriate to carefully discuss.) Master Zhao Zhou ascended the hall and said: Brothers, if those who come from the South, I will help them unload. If those who come from the North, I will help them load. Therefore, it is said that approaching superiors to ask about the 'Way' (道, the truth) will lose the 'Way' (道, the truth), while approaching inferiors to ask about the 'Way' (道, the truth) will gain the 'Way' (道, the truth). Master Zhao Zhou was walking with Wen Yuan, and pointed to a piece of land, saying: 'This would be a good place to build a patrol station.' Wen Yuan then went to the side of the road and stood, saying: 'Bring the official verification!' Master Zhao Zhou then slapped him. Wen Yuan said: 'The official verification has clearly passed.' Master Zhao Zhou and Wen Yuan were discussing the meaning, saying: 'Fight the weak, not the strong; the winner loses the fruit.' Wen Yuan said: 'Please, Master, establish the meaning.' Master Zhao Zhou said: 'I am a donkey.' Wen Yuan said: 'I am the donkey's stomach.' Master Zhao Zhou said: 'I am donkey dung.' Wen Yuan said: 'I am a worm in the dung.' Master Zhao Zhou said: 'What are you doing in there?' Wen Yuan said: 'I'
在彼中過夏。師曰。把將果子來(五祖戒云。禍不單行 瑯玡覺云。趙州文遠。也是蕭何置律 徑山杲云。文遠在驢糞中過夏。面赤不如語直。趙州貪他少利。嬴得個胡餅。檢點將來。也是普州人送賊。畢竟如何。鵝王擇乳。素非鴨類 楚石琦云。當時文遠。待趙州老漢道我是一頭驢。便道輸卻胡餅了也。老漢取胡餅就手奪卻便行)○新到參。師問。甚麼處來。曰南方來。師曰。佛法盡在南方。汝來這裡作甚麼。曰佛法豈有南北邪。師曰。饒汝從雪峰云居來。祇是個擔板漢(崇壽稠雲。和尚是據客置主人)○問。如何是佛。師曰。殿里底。曰殿里者。豈不是泥龕塑像。師曰。是。曰如何是佛。師曰。殿里底○問。學人乍入叢林。乞師指示。師曰。吃粥了也未。曰吃粥了也。師曰。洗缽盂去。其僧忽然省悟(雲門偃云。且道有指示無指示。若言有。趙州向伊道個什麼。若言無。有僧為甚悟去 雪竇顯云。我不似雲門為蛇畫足。直言向你道。問者如蟲御木。答者偶爾成文。然雖與么。瞎卻衲僧眼。作么生免得此過。諸仁者要會么。還你趙州吃粥也未。拈卻這僧吃粥了。雪竇與你拄杖子歸堂 云峰悅云。雲門與么道。大似為黃門栽須。與蛇畫足。云峰則不然。這僧於此悟去。入地獄如箭射 黃龍心云。雲門雪竇。雖則善能鋤
【現代漢語翻譯】 現代漢語譯本： 在那裡度過夏天。趙州禪師說：『把果子拿來。』（五祖戒禪師說：『真是禍不單行。』瑯玡覺禪師說：『趙州文遠，也是蕭何制定法律一樣。』徑山杲禪師說：『文遠在驢糞中度過夏天，面紅耳赤不如直說。趙州貪圖他一點小利，贏得一個胡餅。仔細檢查將來，也是普州人送賊一樣。』到底如何呢？鵝王選擇乳汁，本來就不是鴨子的種類。楚石琦禪師說：『當時文遠，如果趙州老和尚說我是一頭驢，就說輸掉胡餅了。老和尚拿過胡餅就搶走走了。』） 新來的僧人來參拜。趙州禪師問：『從哪裡來？』僧人說：『從南方來。』趙州禪師說：『佛法全在南方，你來這裡做什麼？』僧人說：『佛法難道有南北之分嗎？』趙州禪師說：『饒恕你從雪峰（雪峰義存禪師）或云居（云居道膺禪師）來，也只是個死腦筋的人。』（崇壽稠禪師說：『和尚這是據客位而自居主位。』） 有人問：『什麼是佛？』趙州禪師說：『殿里的。』那人說：『殿里的，豈不是泥塑的佛像？』趙州禪師說：『是。』那人又問：『如何是佛？』趙州禪師說：『殿里的。』 有人問：『學人剛入叢林（指寺院），請禪師指示。』趙州禪師說：『吃粥了嗎？』那人說：『吃粥了。』趙州禪師說：『洗缽去。』那僧人忽然醒悟。（雲門偃禪師說：『且說是有指示還是沒有指示？如果說有，趙州禪師向他說了個什麼？如果說沒有，為什麼僧人會因此而悟道？』雪竇顯禪師說：『我不像雲門禪師那樣畫蛇添足，直接告訴你，問的人像蟲子蛀木，回答的人偶爾成文。雖然如此，卻瞎了衲僧（指僧人）的眼睛。』怎麼才能免除這個過失呢？各位仁者想知道嗎？還你趙州禪師吃粥了嗎？拿掉這僧人吃粥這件事，雪竇禪師給你拄杖子，回禪堂去吧。云峰悅禪師說：『雲門禪師這樣說，很像是給太監栽鬍鬚，給蛇畫腳。云峰禪師則不然，這僧人因此悟道，下地獄像箭一樣快。』黃龍心禪師說：『雲門禪師和雪竇禪師，雖然善於鋤』）
【English Translation】 English version: He spent the summer there. Master Zhao Zhou said, 'Bring the fruit here.' (Zen Master Wu Zu Jie said, 'Misfortunes never come singly.' Zen Master Lang Ya Jue said, 'Zhao Zhou Wen Yuan is like Xiao He establishing laws.' Zen Master Jing Shan Gao said, 'Wen Yuan spent the summer in donkey dung, his face red, it's better to speak directly. Zhao Zhou coveted his small profit and won a sesame cake. Examining it carefully, it's like the people of Pu Zhou sending thieves.' What is it ultimately like? The swan king chooses milk, it's not the duck's kind. Zen Master Chu Shi Qi said, 'At that time, Wen Yuan, if the old monk Zhao Zhou said I am a donkey, he would say he lost the sesame cake. The old monk would take the sesame cake and snatch it away and leave.') A newly arrived monk came to pay respects. Master Zhao Zhou asked, 'Where do you come from?' The monk said, 'From the South.' Master Zhao Zhou said, 'The Buddha-dharma is entirely in the South, what are you doing here?' The monk said, 'Does the Buddha-dharma have North and South?' Master Zhao Zhou said, 'Even if you come from Xue Feng (Xue Feng Yi Cun) or Yun Ju (Yun Ju Dao Ying), you are just a stubborn person.' (Zen Master Chong Shou Chou said, 'The monk is taking the guest's position and placing himself as the host.') Someone asked, 'What is Buddha?' Master Zhao Zhou said, 'The one in the hall.' The person said, 'The one in the hall, isn't that a clay statue in a niche?' Master Zhao Zhou said, 'Yes.' The person asked again, 'What is Buddha?' Master Zhao Zhou said, 'The one in the hall.' Someone asked, 'A student has just entered the Sangharama (monastery), please instruct me, Master.' Master Zhao Zhou said, 'Have you eaten your congee?' The person said, 'I have eaten my congee.' Master Zhao Zhou said, 'Go wash your bowl.' The monk suddenly awakened. (Zen Master Yun Men Yan said, 'Let's say, is there instruction or no instruction? If there is, what did Master Zhao Zhou say to him? If there isn't, why did the monk awaken because of it?' Zen Master Xue Dou Xian said, 'I am not like Zen Master Yun Men who draws legs on a snake, I will tell you directly, the questioner is like a worm eating wood, the answerer occasionally creates a pattern. Although it is so, it blinds the eyes of the Sangharama (monk).' How can one avoid this fault? Do you all want to know? Have you returned Master Zhao Zhou's congee? Take away this monk's eating congee, Xue Dou gives you a staff, return to the meditation hall. Zen Master Yun Feng Yue said, 'Yun Men said it like this, it's like planting a beard on a eunuch, drawing feet on a snake. Zen Master Yun Feng is not like that, this monk awakened because of this, going to hell is as fast as an arrow.' Zen Master Huang Long Xin said, 'Zen Master Yun Men and Zen Master Xue Dou, although they are good at hoeing')
強輔弱。舍富從貧。要且不能安家立國。乃問僧。只如上座朝來。亦吃粥亦洗缽。而今是迷是悟。其僧禮拜起。師喚近前。我有一柄拂。與汝歸堂 龍門遠云。山僧今日吃粥了也。洗缽盂了也。只是不悟。既是為善知識。為甚麼不悟。還會么。豈可喚鐘作甕。終不指鹿為馬。善人難犯。水銀無假。冷地忽然覷破。管取一時放下 徑山杲云。雲門大似阿修羅王。托動三有大城。諸煩惱海。隨後喝云。𥧌語作么 楚石琦云。諸仁者。要見雲門則易。要見妙喜則難。誵訛在什麼處。劍去久矣。爾方刻舟)○上堂。才有是非。紛然失心。還有答話分也無。僧舉似洛浦。洛浦扣齒。又舉似云居。云居曰何必。僧回舉似師。師曰。南方大有人喪身失命。曰請和尚舉。師才舉前語。僧指傍僧曰。這個師僧。吃卻飯了。作恁么語話。師休去○問。久向趙州石橋。到來祇見略彴。師曰。汝祇見略彴。且不見石橋。曰如何是石橋。師曰。度驢度馬。(天奇瑞雲。言不涉玄。旨無不妙。蕩蕩然胡越皆親。表表地江山一致。雖然如是。易分雪裡粉。難辨墨中煤)曰如何是略彴。師曰。個個度人。後有如前問。師如前答。又僧問。如何是石橋。師曰。過來過來(云居錫云。趙州為當扶石橋。扶略彴)○師聞沙彌喝參向侍者。曰教伊去。侍者乃教去
【現代漢語翻譯】 現代漢語譯本 強扶弱，舍富從貧，最終卻不能安家立國。於是問僧人：『上座你早上，既吃了粥也洗了缽，現在是迷是悟？』那僧人禮拜起身。禪師叫他走近前來，說：『我有一柄拂塵，給你拿回禪堂去。』 龍門遠云禪師說：『山僧我今天吃粥了，也洗缽盂了，只是不悟。既然是善知識，為什麼不悟？』你們會嗎？豈可把鐘叫作甕，終究不能指鹿為馬。善人難以冒犯，水銀沒有假的。冷不防地忽然看破，定能一時放下。 徑山杲禪師說：『雲門禪師很像阿修羅王（非天，一種惡神），托動三有（欲有、色有、無色有）大城，諸煩惱海。』隨後喝道：『𥧌語作什麼？』 楚石琦禪師說：『諸位仁者，要見雲門禪師容易，要見妙喜禪師（宗杲）就難了。錯誤在哪裡？劍已經離開了，你才開始刻舟求劍。』 禪師上堂說法：『才有了是非之念，就紛亂失心。還有答話的餘地嗎？』有僧人把這話告訴洛浦禪師，洛浦禪師扣齒。又把這話告訴云居禪師，云居禪師說：『何必呢？』僧人回來告訴禪師，禪師說：『南方有很多人因此喪身失命。』僧人說：『請和尚您舉個例子。』禪師才舉起之前的話，僧人指著旁邊的僧人說：『這個師僧，吃完飯了，說這樣的話。』禪師便不再說話。 有僧人問：『久仰趙州石橋（趙州禪師所建的石橋），到來卻只見簡陋的木橋。』禪師說：『你只看見簡陋的木橋，卻沒看見石橋。』僧人問：『如何是石橋？』禪師說：『度驢度馬。』（天奇瑞禪師說：『言語不涉及玄妙，旨意沒有不精妙的。廣闊無垠，胡越之地都像親人一樣，明顯地江山都是一致的。雖然如此，容易分辨雪裡的粉末，難以辨別墨中的煤炭。』）僧人問：『如何是簡陋的木橋？』禪師說：『個個度人。』後來有僧人如前發問，禪師如前回答。又有僧人問：『如何是石橋？』禪師說：『過來，過來。』（云居錫禪師說：『趙州禪師是該扶石橋，還是扶簡陋的木橋？』） 禪師聽到沙彌（出家男子）喝參，對侍者說：『叫他走。』侍者就叫他走了。
【English Translation】 English version To forcibly support the weak, to abandon the rich and follow the poor, ultimately cannot establish a stable home and country. Then he asked a monk: 'Venerable monk, this morning, you both ate porridge and washed your bowl, are you now deluded or enlightened?' The monk bowed and stood up. The Chan master called him closer and said: 'I have a whisk, give it to you to take back to the meditation hall.' Longmen Yun said: 'This mountain monk has eaten porridge today, and also washed the alms bowl, but still not enlightened. Since he is a good advisor, why is he not enlightened?' Do you understand? How can you call a bell a pot, and ultimately not point at a deer and call it a horse. It is difficult to offend a good person, mercury has no falseness. Suddenly breaking through in a cold place, you can definitely let go at once.' Jingshan Gao said: 'Yunmen is very much like the Asura King (a demigod, a type of evil spirit), supporting the great city of the Three Realms (the realm of desire, the realm of form, the realm of formlessness), and the seas of all afflictions.' Then he shouted: 'What are you doing with 𥧌 language?' Chushi Qi said: 'Dear friends, it is easy to see Yunmen, but it is difficult to see Miaoxi (Zonggao). Where is the mistake? The sword has already left, and you are only now carving a boat to find it.' The Chan master ascended the hall to preach: 'As soon as there is a thought of right and wrong, one becomes confused and loses one's mind. Is there still room for answering?' A monk told this to Luopu, and Luopu tapped his teeth. He also told this to Yunju, and Yunju said: 'Why bother?' The monk returned and told the Chan master, and the Chan master said: 'Many people in the South have lost their lives because of this.' The monk said: 'Please, Master, give an example.' The Chan master just raised the previous words, and the monk pointed to the monk next to him and said: 'This monk, after eating, speaks like this.' The Chan master then stopped speaking. A monk asked: 'I have long admired the Zhaozhou Stone Bridge (the stone bridge built by Chan Master Zhaozhou), but upon arrival, I only see a simple wooden bridge.' The Chan master said: 'You only see the simple wooden bridge, but you don't see the stone bridge.' The monk asked: 'What is the stone bridge?' The Chan master said: 'It carries donkeys and horses.' (Tianqi Rui said: 'The words do not involve the mysterious, and the meaning is not without subtlety. Vast and boundless, the lands of Hu and Yue are like relatives, and clearly the mountains and rivers are the same. Even so, it is easy to distinguish the powder in the snow, but difficult to distinguish the coal in the ink.') The monk asked: 'What is the simple wooden bridge?' The Chan master said: 'Everyone carries people.' Later, a monk asked the same question as before, and the Chan master answered as before. Another monk asked: 'What is the stone bridge?' The Chan master said: 'Come over, come over.' (Yunju Xi said: 'Should Chan Master Zhaozhou support the stone bridge, or support the simple wooden bridge?') The Chan master heard the novice (a male monastic) shout 'Dismissal' and said to the attendant: 'Tell him to leave.' The attendant then told him to leave.
。沙彌便珍重。師曰。沙彌得入門。侍者在門外(云居錫云。甚麼處。是沙彌入門。侍者在門外。這裡若會得。便見趙州)○問僧。甚麼處來。曰從南來。師曰。還知有趙州關否。曰須知有不涉關者。師曰。這販私鹽漢○問如何是西來意。師下禪床立曰。莫祇這個便是否。師曰。老僧未有語在○問菜頭。今日吃生菜。吃熟菜。菜頭拈起菜呈之。師曰。知恩者少。負恩者多○問。狗子還有佛性也無。師曰。無。曰上至諸佛。下至螻蟻。皆有佛性。狗子為甚麼卻無。師曰。為伊有業識在(翠巖芝云。說有說無。兩彩一賽。如今作么生 五祖演頌云。趙州露刃劍。寒霜光㷔㷔。擬欲問如何。分身作兩段 高峰妙云。大小趙州。拈出一粒巴豆子。攪惱衲僧腸肚。設有吞吐得者。亦不免喪身失命。何故。急急如律令)○師問一婆子。甚麼處去。曰偷趙州筍去。師曰。忽遇趙州。又作么生。婆便與一掌。師休去(雪竇顯云。好掌。更下兩掌。也無勘處 五祖演云。趙州休去。作么商量。白雲露個訊息。貴要諸人共知。婆子雖行正令。一生不了。趙州被打兩掌。咬定牙關。婆子可謂去路一身輕似葉趙州高名千古重如山 徑山信云。夜眠侵曉起。更有不眠人。婆子一掌。趙州猶如啞子吃黃瓜。雖然。這婆子。也是看孔著楔。未是好手)
【現代漢語翻譯】 現代漢語譯本： 沙彌（佛教術語，指年齡未滿二十歲的出家男子）很珍重地接受了教誨。趙州禪師說：『沙彌已經入門了，侍者還在門外。』（云居錫說：『哪裡是沙彌入門，侍者在門外的地方？如果能理解這裡，就能見到趙州禪師的真意。』） 有僧人問：『從哪裡來？』回答說：『從南方來。』趙州禪師說：『還知道有趙州關嗎？』僧人說：『須知有不經過關隘的。』趙州禪師說：『這是個販賣私鹽的傢伙！』 有人問：『如何是西來意（禪宗用語，指達摩祖師從西方來到中國的目的，即禪宗的真諦）？』趙州禪師從禪床下站起來說：『莫非就是這個嗎？』趙州禪師說：『老僧還沒有說話呢。』 問菜頭（寺院中負責管理蔬菜的僧人）：『今天吃生菜還是熟菜？』菜頭拿起菜來展示。趙州禪師說：『知恩的人少，負恩的人多。』 有人問：『狗子還有佛性也無？』趙州禪師說：『無。』那人說：『上至諸佛，下至螻蟻，皆有佛性，狗子為什麼卻沒有？』趙州禪師說：『因為牠有業識在。』（翠巖芝說：『說有說無，兩邊都落空。如今該怎麼辦？』五祖演作頌說：『趙州禪師的劍已出鞘，寒霜閃耀著光芒。想要問個究竟，立刻身首異處。』高峰妙說：『好大的趙州禪師，拿出一粒巴豆子，攪得衲僧（僧人的別稱）們腸胃不適。即使有人能吞吐自如，也難免喪身失命。為什麼？急急如律令！』） 趙州禪師問一個老婦：『去哪裡？』老婦說：『偷趙州的竹筍去。』趙州禪師說：『如果遇到趙州，又該怎麼辦？』老婦便打了他一掌。趙州禪師便作罷。（雪竇顯說：『好一掌！再打兩掌，也無法勘驗真偽。』五祖演說：『趙州禪師作罷，該如何商量？白雲顯露訊息，貴在讓大家共同知曉。老婦雖然行使正令，一生也無法了悟。趙州禪師被打兩掌，咬緊牙關。老婦可謂去路一身輕如葉，趙州禪師高名千古重如山。』徑山信說：『夜晚睡覺侵曉起，更有不眠人。老婦一掌，趙州禪師猶如啞巴吃黃瓜，有苦說不出。雖然如此，這老婦也是看準了孔才下楔子，還不是高手。』）
【English Translation】 English version: The Shami (Buddhist term for a male novice under the age of twenty) cherished the teachings. The Master Zhaozhou said, 'The Shami has entered the gate, but the attendant is still outside.' (Yunju Xi said, 'Where is the place where the Shami enters the gate and the attendant remains outside? If you can understand this, you will see the true meaning of Zhaozhou.') A monk asked, 'Where do you come from?' He replied, 'From the South.' Master Zhaozhou said, 'Do you know about the Zhaozhou Pass?' The monk said, 'One must know there are those who do not pass through the pass.' Master Zhaozhou said, 'This is a smuggler of illicit salt!' Someone asked, 'What is the meaning of the Bodhidharma's coming from the West (a Zen term referring to the purpose of Bodhidharma's arrival in China from the West, i.e., the true essence of Zen)?' Master Zhaozhou got up from the Zen seat and stood up, saying, 'Could it be just this?' Master Zhaozhou said, 'This old monk has not yet spoken.' Asked the vegetable head (the monk in charge of managing vegetables in the monastery), 'Do we eat raw or cooked vegetables today?' The vegetable head picked up the vegetables and presented them. Master Zhaozhou said, 'Few are grateful, many are ungrateful.' Someone asked, 'Does a dog have Buddha-nature or not?' Master Zhaozhou said, 'No.' The person said, 'From the Buddhas above to the ants below, all have Buddha-nature. Why does the dog not have it?' Master Zhaozhou said, 'Because it has karmic consciousness.' (Cuiyan Zhi said, 'Saying yes or saying no, both fall short. What should be done now?' Wuzu Yan composed a verse saying, 'Zhaozhou's sword is drawn, the cold frost shines brightly. If you try to ask how, you will be split in two.' Gaofeng Miao said, 'Such a great Zhaozhou, taking out a croton seed, stirring up the stomachs of the monks. Even if someone can swallow and spit it out freely, they will inevitably lose their lives. Why? Quickly, quickly, as the law commands!') Master Zhaozhou asked an old woman, 'Where are you going?' The old woman said, 'To steal Zhaozhou's bamboo shoots.' Master Zhaozhou said, 'If you encounter Zhaozhou, what will you do?' The old woman slapped him. Master Zhaozhou let it go. (Xuedou Xian said, 'A good slap! Even if you give two more slaps, there is no way to verify the truth.' Wuzu Yan said, 'Zhaozhou let it go, how should we discuss it? White clouds reveal the message, it is important for everyone to know together. Although the old woman exercised the correct order, she will not be able to understand it in her lifetime. Zhaozhou was slapped twice, gritting his teeth. The old woman can be said to have a light journey like a leaf, Zhaozhou's high reputation is as heavy as a mountain for thousands of years.' Jingshan Xin said, 'Sleeping at night and getting up at dawn, there are still people who do not sleep. The old woman's slap, Zhaozhou is like a mute eating a cucumber, unable to express his suffering. Even so, this old woman is also driving a wedge into the hole, not yet a master.')
○師一日。于雪中臥曰。相救相救。有僧便去身邊臥。師便起去(翠巖芝云。此僧在趙州綣里。還有人出得么 天童華云。這僧如蟲御木。要見趙州。天地懸殊。有般瞎漢便道。報恩扶強不扶弱。殊不知我王庫內。無如是刀。喝一喝)○問。如何是趙州一句。師曰。老僧半句也無。曰豈無和尚在。師曰。老僧不是一句○師問新到。曾到此間么。曰曾到。師曰。喫茶去。又問僧。僧曰。不曾到。師曰。喫茶去。後院主問曰。為甚麼曾到也云喫茶去。不曾到也云喫茶去。師召院主。主應喏。師曰。喫茶去(保福展云。趙州慣得其便 鏡清怤舉問僧。作么生會。僧便去。鏡清云。邯鄲學唐步 雪竇顯云。這僧不是邯鄲人。為甚學唐步。若辨得出。與汝茶吃 黃龍新云。趙州喫茶。宗門奇特。到與不到。是白拈賊)○問。二龍爭珠。誰是得者。師曰。老僧祇管看(雪竇顯云。看即不無。爭即不得。且道扶這僧扶趙州)○問。空劫中還有人修行也無。師曰。汝喚甚麼作空劫。曰無一物是。師曰。這個始稱得修行。喚甚麼作空劫。僧無語○問。如何是玄中玄。師曰。汝玄來多少時邪。曰玄之久矣。師曰。阇黎若不遇老僧。幾被玄殺○問。萬法歸一。一歸何所。師曰。老僧在青州。作得一領布衫。重七斤(昭覺勤云。摩醯三眼。一句
【現代漢語翻譯】 現代漢語譯本： 趙州禪師有一天在雪地裡躺著，說：『救命啊，救命啊！』有個僧人便去他身邊躺下。禪師就起身離開了。（翠巖芝云禪師說：『這個僧人在趙州禪師的圈套里，還有人能出來嗎？』天童華禪師說：『這個僧人像蟲子蛀木頭一樣。想要見到趙州禪師，簡直是天壤之別。有些瞎漢就說：報恩要扶持強者，不扶持弱者。卻不知道我王庫內，沒有這樣的刀。』喝一聲！） 有僧人問：『如何是趙州禪師的一句話？』禪師說：『老僧半句也沒有。』僧人說：『難道和尚您沒有嗎？』禪師說：『老僧不是一句話。』 趙州禪師問新來的僧人：『曾經到過這裡嗎？』僧人說：『曾經到過。』禪師說：『喫茶去。』又問另一個僧人，僧人說：『不曾到過。』禪師說：『喫茶去。』後來院主問禪師說：『為什麼曾經到過也說喫茶去，不曾到過也說喫茶去？』禪師叫院主，院主答應一聲『喏』。禪師說：『喫茶去。』（保福展禪師說：『趙州禪師慣於使用這種方便法門。』鏡清怤禪師舉這個例子問僧人：『你打算怎麼理解？』僧人便離開了。鏡清禪師說：『這是邯鄲學步。』雪竇顯禪師說：『這個僧人不是邯鄲人，為什麼要學邯鄲人走路？如果能辨別得出，就給你茶喝。』黃龍新禪師說：『趙州禪師的喫茶，是宗門裡奇特的一件事。到與不到，都是白白地騙人。』） 有僧人問：『二龍爭珠，誰是得珠的人？』禪師說：『老僧只管看。』（雪竇顯禪師說：『看是沒問題，爭就爭不得。那麼，到底是扶持這個僧人，還是扶持趙州禪師呢？』） 有僧人問：『在空劫（宇宙形成之前的混沌時期）中還有人修行嗎？』禪師說：『你把什麼叫做空劫？』僧人說：『沒有一物存在。』禪師說：『這樣才稱得上是修行。你把什麼叫做空劫？』僧人無語。 有僧人問：『如何是玄中玄？』禪師說：『你研究玄學多久了？』僧人說：『研究很久了。』禪師說：『阇黎（梵語，意為弟子）你如果不遇到老僧，幾乎要被玄學害死了。』 有僧人問：『萬法歸一，一歸何處？』禪師說：『老僧在青州（古地名，今山東一帶），做了一件布衫，重七斤。』（昭覺勤禪師說：『摩醯首羅天（印度教主神濕婆）有三隻眼，一句話就...』）
【English Translation】 English version: One day, Zen Master Zhao Zhou lay in the snow and said, 'Help, help!' A monk went and lay down beside him. The Zen Master then got up and left. (Zen Master Cuiyan Zhiyun said, 'This monk is trapped in Zhao Zhou's snare. Is there anyone who can get out?' Zen Master Tiantong Hua said, 'This monk is like a worm eating wood. To see Zhao Zhou is as different as heaven and earth. Some blind men say, "Repay kindness by supporting the strong, not the weak." Little do they know that in my king's treasury, there is no such knife.' He shouts!) A monk asked, 'What is Zhao Zhou's one phrase?' The Zen Master said, 'This old monk has not even half a phrase.' The monk said, 'Does the venerable monk not have one?' The Zen Master said, 'This old monk is not a phrase.' Zen Master Zhao Zhou asked a newly arrived monk, 'Have you ever been here before?' The monk said, 'I have been here before.' The Zen Master said, 'Have some tea.' He then asked another monk, who said, 'I have never been here before.' The Zen Master said, 'Have some tea.' Later, the monastery director asked the Zen Master, 'Why do you say "Have some tea" to both the one who has been here and the one who has not been here?' The Zen Master called out to the director, who responded with 'Yes.' The Zen Master said, 'Have some tea.' (Zen Master Baofu Zhan said, 'Zhao Zhou is accustomed to using this expedient means.' Zen Master Jingqing Fu cited this example and asked a monk, 'How do you intend to understand this?' The monk then left. Zen Master Jingqing said, 'This is like imitating the walk of the people of Handan.' Zen Master Xuedou Xian said, 'This monk is not from Handan. Why is he imitating the walk of the people of Handan? If you can discern it, I will give you tea to drink.' Zen Master Huanglong Xin said, 'Zhao Zhou's "Have some tea" is a peculiar thing in the Zen school. Whether one has been here or not, it is simply a white lie.') A monk asked, 'Two dragons are fighting for a pearl. Who is the one who obtains it?' The Zen Master said, 'This old monk only watches.' (Zen Master Xuedou Xian said, 'Watching is not a problem, but fighting is not allowed. So, are we supporting this monk or supporting Zhao Zhou?') A monk asked, 'In the empty kalpa (the chaotic period before the formation of the universe), are there still people practicing?' The Zen Master said, 'What do you call the empty kalpa?' The monk said, 'There is not a single thing that exists.' The Zen Master said, 'Only this can be called practice. What do you call the empty kalpa?' The monk was speechless. A monk asked, 'What is the mystery within the mystery?' The Zen Master said, 'How long have you been studying metaphysics?' The monk said, 'I have been studying it for a long time.' The Zen Master said, 'If you, Venerable Sir (Sanskrit term for disciple), had not met this old monk, you would have almost been killed by metaphysics.' A monk asked, 'The myriad dharmas return to one. Where does the one return to?' The Zen Master said, 'This old monk made a cloth shirt in Qingzhou (ancient place name, around present-day Shandong), weighing seven catties.' (Zen Master Zhaojue Qin said, 'Maheśvara (Hindu chief god Shiva) has three eyes, and one phrase...')
洞明。似海朝宗。千途共轍。雖然如是。更有一著在。忽有問蔣山。萬法歸一。一歸何處。只對他道。饑來吃飯。困來眠 高峰妙云。趙州一段綿密工夫。風吹不入。雨打不濕。惜乎不解相體裁衣。翻成鈍置。高峰則不然。忽有問。萬法歸一。一歸何處。只向他道。我二十年前。曾向這裡。打失一隻眼睛。至今指鹿為馬。大眾且道。與古人相去多少 元叟端云。趙州好語。要且不赴來機。中峰則不然。萬法歸一。一歸何處。至大四年。西山洪水泛漲。一夜衝倒三座石橋山門頭石師子。作大哮吼。山河大地。悉皆震動。你輩貪眠漢子。知甚東西南北 金粟悟云。我不似趙州委曲。如有問萬法歸一。一歸何處。劈脊便棒。不惟直截。抑且免置伊向萬法歸一一歸何處躲根)○師在東司上。見遠侍者過。驀召文遠。文遠應諾。師曰。東司上。不可與汝說佛法○僧辭。師問。甚麼處去。曰雪峰去。師曰。雪峰忽若問。和尚有何言句。汝作么生祇對。曰某甲道不得。請和尚道。師曰。冬即言寒。夏即道熱。又曰。雪峰更問汝畢竟事作么生。僧又曰。道不得。師曰。但道親從趙州來。不是傳語人。其僧到雪峰。一依前語祇對。雪峰曰。也須是趙州始得(玄沙備聞云。大小趙州。敗闕也不知云居錫云。甚麼處是趙州敗闕。若檢得出。是
【現代漢語翻譯】 現代漢語譯本 洞明，猶如百川歸海，千條道路匯于同一車轍。雖然如此，還有更重要的一點。假如有人問蔣山（地名），『萬法歸一，一歸何處？』只須對他說：『饑來吃飯，困來眠。』 高峰妙云（人名）說，趙州（人名）的功夫綿密，風吹不入，雨打不濕，可惜不解量體裁衣，反而成了遲鈍。高峰則不然，假如有人問，『萬法歸一，一歸何處？』只向他道：『我二十年前，曾在這裡，打失一隻眼睛，至今指鹿為馬。』大眾以為如何？與古人相去多少？ 元叟端（人名）說，趙州的話雖好，卻不應機。中峰（人名）則不然，『萬法歸一，一歸何處？』至大四年（1311年），西山洪水氾濫，一夜衝倒三座石橋，山門前的石獅子，發出巨大的吼叫，山河大地，全都震動。你們這些貪睡的漢子，知道什麼東西南北？』 金粟悟（人名）說，『我不像趙州那樣委曲。如有問『萬法歸一，一歸何處？』劈頭就是一棒。不惟直截了當，而且免得他向『萬法歸一，一歸何處』躲藏。』 師父在東司（廁所）上，看見遠侍者經過，忽然叫道：『文遠！』文遠應諾。師父說：『東司上，不可與汝說佛法。』 僧人辭別，師父問：『什麼地方去？』答：『雪峰（地名）去。』師父說：『雪峰如果問，『和尚有何言句？』你作么生祇對？』答：『某甲道不得，請和尚道。』師父說：『冬即言寒，夏即道熱。』又說：『雪峰更問汝『畢竟事作么生？』僧人又答：『道不得。』師父說：『但道親從趙州來，不是傳語人。』那僧人到了雪峰，完全按照之前的話回答。雪峰說：『也須是趙州始得。』（玄沙備聞云：『大小趙州，敗闕也不知。』云居錫云：『甚麼處是趙州敗闕？若檢得出，是』
【English Translation】 English version To be enlightened is like rivers flowing into the sea, a thousand paths converging on the same track. Although this is so, there is something more important. If someone were to ask Jiangshan (place name), 'All things return to one, where does the one return?' Just tell him, 'When hungry, I eat; when tired, I sleep.' Gaofeng Miaoyun (person's name) said, Zhao Zhou's (person's name) kung fu is meticulous, impervious to wind and rain, but it is a pity that he does not understand tailoring to fit the body, and instead becomes dull. Gaofeng is not like this. If someone were to ask, 'All things return to one, where does the one return?' Just tell him, 'Twenty years ago, I lost an eye here, and to this day I call a deer a horse.' What do you all think? How far apart are we from the ancients?' Yuanshou Duan (person's name) said, Zhao Zhou's words are good, but they do not respond to the occasion. Zhongfeng (person's name) is not like this. 'All things return to one, where does the one return?' In the fourth year of Zhida (1311 AD), the flood in Xishan flooded, and three stone bridges were washed away overnight. The stone lions in front of the mountain gate roared loudly, and the mountains and rivers all shook. You sleepy fellows, what do you know about east, west, north, and south?' Jin Su Wu (person's name) said, 'I am not as circuitous as Zhao Zhou. If someone asks, 'All things return to one, where does the one return?' I will hit him with a stick. Not only is it straightforward, but it also saves him from hiding in 'All things return to one, where does the one return?'' The master was in the east privy (toilet) when he saw the attendant Yuan passing by. He suddenly called out, 'Wen Yuan!' Wen Yuan responded. The master said, 'In the east privy, I cannot speak the Dharma to you.' A monk bid farewell. The master asked, 'Where are you going?' He replied, 'To Xuefeng (place name).' The master said, 'If Xuefeng asks, 'What words does the abbot have?' How will you respond?' He replied, 'I cannot say, please let the abbot say.' The master said, 'In winter, say it is cold; in summer, say it is hot.' He also said, 'If Xuefeng asks you further, 'What is the ultimate matter?' The monk replied again, 'I cannot say.' The master said, 'Just say that you came from Zhao Zhou and are not a messenger.' When the monk arrived at Xuefeng, he replied exactly as before. Xuefeng said, 'It must be Zhao Zhou to be able to do this.' (Xuan Sha Bei Wen said: 'Big and small Zhao Zhou, he doesn't even know his shortcomings.' Yun Ju Xi said: 'Where are Zhao Zhou's shortcomings? If you can find them, it is'
上座眼)○問。如何是祖師意。師敲床腳。僧曰。祇這莫便是否。師曰。是即脫取去○問。如何是毗盧圓相。師曰。老僧自幼出家。不曾眼花。曰豈不為人。師曰。愿汝常見毗盧圓相○官人問。和尚還入地獄否。師曰。老僧末上入。曰大善知識。為甚麼入地獄。師曰。我若不入。阿誰教化汝○真定帥王公。𢹂諸子入院。師坐而問曰。大王會么。王曰。不會。師曰。自小持齋身已老。見人無力下禪床。王尤加禮重。翌日令客將傳語。師下禪床受之。侍者曰。和尚見大王來。不下禪床。今日軍將來。為甚麼卻下禪床。師曰。非汝所知。第一等人來。禪床上接。中等人來。下禪床接末等人來。三門外接○因侍者報大王來也。師曰。萬福大王。侍者曰。未到在。師曰。又道來也(黃龍南云。頭頭漏泄。罕遇仙陀。侍者只解報客。不知身在帝鄉。趙州入草求人。不覺渾身泥水 白雲端云。其僧雖然罔措。爭奈王令已行。王令既行。則海晏河清一句。作么生道。野老不知堯舜力。鼕鼕打鼓祭江神)○師到一庵主處問。有么有么。庵主豎起拳頭。師曰。水淺不是泊船處。便行。又到一庵主處問。有么有么。庵主亦豎起拳頭。師曰。能縱能奪。能殺能活。便作禮(云居舜云。趙州當時。甚生意氣。雖然如是。要且鼻孔在二庵主手裡 昭
【現代漢語翻譯】 現代漢語譯本 僧人（上座）問：『如何是祖師意？』（如何是禪宗初祖菩提達摩所傳的心印？） 趙州禪師敲了一下禪床的腳。 僧人說：『僅僅這樣就可以了嗎？』 趙州禪師說：『若是這樣，就把你的見解脫掉。』 僧人問：『如何是毗盧圓相？』（如何是代表法身佛的圓滿周遍的相？） 趙州禪師說：『老僧自幼出家，不曾眼花。』 僧人說：『難道不為人開示嗎？』 趙州禪師說：『愿你常見毗盧圓相。』 一位官員問：『和尚還會入地獄嗎？』 趙州禪師說：『老僧最終會入地獄。』 官員說：『您是大善知識，為什麼還要入地獄？』 趙州禪師說：『我若不入，誰來教化你？』 真定帥王公（王公，具體姓名不詳）帶著他的兒子們來到寺院，趙州禪師坐著問：『大王會么？』（大王明白禪理嗎？） 王公說：『不會。』 趙州禪師說：『自小持齋身已老，見人無力下禪床。』 王公更加敬重趙州禪師。第二天，他派客人帶話給趙州禪師，趙州禪師下禪床接受。侍者說：『和尚見大王來，不下禪床，今天軍將來，為什麼卻下禪床？』 趙州禪師說：『非汝所知。第一等人來，禪床上接；中等人來，下禪床接；末等人來，三門外接。』 因為侍者報告說大王來了，趙州禪師說：『萬福大王。』 侍者說：『還沒到呢。』 趙州禪師說：『又道來也！』（黃龍南禪師評論說：『頭頭漏泄，罕遇仙陀（仙陀，指良醫，比喻善於點撥的人）。侍者只解報客，不知身在帝鄉（帝鄉，指自性）。趙州入草求人，不覺渾身泥水。』白雲端禪師評論說：『其僧雖然罔措，爭奈王令已行。王令既行，則海晏河清一句，作么生道？野老不知堯舜力，鼕鼕打鼓祭江神。』） 趙州禪師到一個庵主處，問：『有么？有么？』（有道嗎？有道嗎？） 庵主豎起拳頭。 趙州禪師說：『水淺不是泊船處。』便離開了。 又到一個庵主處，問：『有么？有么？』 庵主也豎起拳頭。 趙州禪師說：『能縱能奪，能殺能活。』便作禮。（云居舜禪師評論說：『趙州當時，甚生意氣。雖然如是，要且鼻孔在二庵主手裡。』昭
【English Translation】 English version A monk (seated) asked: 'What is the meaning of the Patriarch?' (What is the mind-seal transmitted by Bodhidharma, the first Patriarch of Zen?) Master Zhao Zhou tapped the foot of the Zen bed. The monk said: 'Is that all there is to it?' Master Zhao Zhou said: 'If that's the case, then take off your understanding.' A monk asked: 'What is the Vairocana's complete form?' (What is the complete and all-pervading form representing the Dharmakaya Buddha?) Master Zhao Zhou said: 'This old monk has been a monk since childhood and has never had blurred vision.' The monk said: 'Isn't it for the sake of instructing others?' Master Zhao Zhou said: 'May you always see Vairocana's complete form.' An official asked: 'Will the Abbot still go to hell?' Master Zhao Zhou said: 'This old monk will eventually go to hell.' The official said: 'You are a great virtuous teacher, why would you go to hell?' Master Zhao Zhou said: 'If I don't go, who will teach you?' The commander Wang Gong (Wang Gong, specific name unknown) of Zhengding brought his sons to the monastery. Master Zhao Zhou sat and asked: 'Does the Great King understand?' (Does the Great King understand Zen principles?) The Great King said: 'I do not understand.' Master Zhao Zhou said: 'I have been fasting since I was young and am old, I don't have the strength to get off the Zen bed when I see people.' The Great King respected Master Zhao Zhou even more. The next day, he sent a guest to deliver a message to Master Zhao Zhou, and Master Zhao Zhou got off the Zen bed to receive it. The attendant said: 'When the Great King came, the Abbot did not get off the Zen bed, but today the military general came, why did you get off the Zen bed?' Master Zhao Zhou said: 'You do not understand. When the first-class person comes, I receive them on the Zen bed; when the middle-class person comes, I get off the Zen bed to receive them; when the last-class person comes, I receive them outside the three gates.' Because the attendant reported that the Great King was coming, Master Zhao Zhou said: 'Ten thousand blessings, Great King.' The attendant said: 'He hasn't arrived yet.' Master Zhao Zhou said: 'You said he was coming!' (Zen Master Huanglong Nan commented: 'Everything is leaked, rarely encountering a good doctor (referring to someone good at giving guidance). The attendant only knows how to report guests, not knowing that he is in the land of the Emperor (referring to self-nature). Zhao Zhou enters the grass to seek people, unknowingly covered in mud.' Zen Master Baiyun Duan commented: 'Although the monk was at a loss, the Great King's order had already been issued. Since the Great King's order has been issued, how should one say the phrase 'the sea is calm and the river is clear'? The old man does not know the power of Yao and Shun, and beats the drum in winter to worship the river god.') Master Zhao Zhou went to a hermitage and asked: 'Is there? Is there?' (Is there the Way? Is there the Way?) The hermit raised his fist. Master Zhao Zhou said: 'The water is too shallow to dock a boat.' Then he left. He went to another hermitage and asked: 'Is there? Is there?' The hermit also raised his fist. Master Zhao Zhou said: 'Able to release and able to seize, able to kill and able to give life.' Then he bowed. (Zen Master Yunju Shun commented: 'Zhao Zhou at that time was very spirited. Even so, his nostrils were still in the hands of the two hermits.' Zhao
覺勤云。佛祖命脈。列聖鉗錘。換斗移星。經天緯地。有般漢未出窠窟。只管道。舌頭在趙州口裡。殊不知自己性命。已屬他人。若能握向上綱宗。與二庵主相見。便可以定龍蛇別緇素。正好著力。還知趙州落處么。切忌顢［頂］ 龍門遠云。庵主一等豎拳。趙州因甚肯一個。不肯一個。且道得失在什麼處。趙州勘破幾多阿師。庵主過了幾多寒暑。要識趙州么。拍禪床左邊一下。要識二庵主么。拍禪床右邊一下。還有檢點得出么。良久云。易開終始口。難保歲寒心 溈山果云。泣露千般草。吟風一樣松。為什麼肯一個不肯一個。若向這裡見得。釋迦不先。彌勒不后。坐斷要津。天長地久。茍或未然。月庵為諸人下個註腳。良久云。若不如是。爭知如是 元叟端云。這個公案。諸方錯判者甚多。山僧論實不論虛。上庵主截鐵斬釘。下庵主和泥合水。大小趙州。識甚好惡)○問僧。一日看多少經。曰或七八。或十卷。師曰。阇黎不會看經。曰和尚一日看多少。師曰。老僧一日。祇看一字○文遠侍者。在佛殿禮拜次。師見。以拄杖打一下曰。作甚麼。侍者曰禮佛。師曰。用禮作甚麼。侍者曰。禮佛也是好事。師曰。好事不如無(中峰本云。文遠云拜佛也是好事。不妨軟頑。趙州云好事不如無。話墮了也。要知趙州老人話墮處
【現代漢語翻譯】 現代漢語譯本： 覺勤云：這是佛祖的命脈，是歷代聖賢的鉗錘，能夠換斗移星，經天緯地。有一種人還沒有脫離窠臼，只知道舌頭在趙州（叢林中的一位著名禪師）口裡，卻不知道自己的性命已經屬於他人。如果能夠掌握向上綱宗，與二庵主相見，便可以確定龍蛇，辨別緇素，正好著力。還知道趙州的落腳處嗎？切忌顢頇。 龍門遠云：庵主們同樣豎起拳頭，趙州為什麼肯一個，不肯一個？且說得失在什麼地方？趙州勘破了多少阿師（對僧人的尊稱），庵主們過了多少寒暑？想要認識趙州嗎？拍禪床左邊一下。想要認識二庵主嗎？拍禪床右邊一下。還有能檢查得出嗎？良久說：『易開終始口，難保歲寒心。』 溈山果云：『泣露千般草，吟風一樣松。』為什麼肯一個不肯一個？如果在這裡見得，釋迦（佛教創始人）不先，彌勒（未來佛）不后，坐斷要津，天長地久。如果還沒有領悟，月庵為諸位下一個註腳。良久說：『若不如是，爭知如是。』 元叟端云：這個公案，各方錯判的很多。山僧論實不論虛。上庵主截鐵斬釘，下庵主和泥合水。大小趙州，識甚好惡。 問僧人：『一日看多少經？』僧人說：『或者七八部，或者十部。』師父說：『阇黎（梵語，意為「老師」）不會看經。』僧人說：『和尚（對僧人的尊稱）一日看多少？』師父說：『老僧一日，只看一字。』 文遠侍者在佛殿禮拜時，師父看見，用拄杖打一下說：『作甚麼？』侍者說：『禮佛。』師父說：『用禮作甚麼？』侍者說：『禮佛也是好事。』師父說：『好事不如無。』（中峰本云：文遠說拜佛也是好事，不妨軟頑。趙州說好事不如無，話墮了也。要知道趙州老人話墮處。）
【English Translation】 English version: Jueqin said: This is the lifeline of the Buddha, the tongs and hammers of the successive sages, capable of shifting stars and governing the earth. There are some people who have not yet emerged from their nests, only knowing that the tongue is in Zhaozhou's (a famous Chan master in the Linji school) mouth, but they do not know that their own lives already belong to others. If one can grasp the upward principle and meet the two hermits, then one can determine dragons and snakes and distinguish between monks and laypeople, which is a good place to exert effort. Do you still know where Zhaozhou's foothold is? Beware of being muddleheaded. Longmen Yuan said: The hermits raised their fists in the same way, why did Zhaozhou approve of one and not approve of the other? And where does the gain and loss lie? How many teachers (an honorific term for monks) did Zhaozhou expose? How many years have the hermits spent? Do you want to know Zhaozhou? Slap the left side of the meditation bed. Do you want to know the two hermits? Slap the right side of the meditation bed. Is there anyone who can examine it? After a long silence, he said: 'It is easy to open the mouth at the beginning and the end, but it is difficult to maintain the heart in the cold season.' Weishan Guo said: 'Tears on a thousand kinds of grass, wind singing in the same pine.' Why approve of one and not approve of the other? If you see it here, Shakyamuni (the founder of Buddhism) is not first, Maitreya (the future Buddha) is not last, sitting firmly at the crucial point, forever and ever. If you have not yet understood, Yuean will give everyone a footnote. After a long silence, he said: 'If it is not like this, how can you know what is like this?' Yuansou Duan said: In this koan, many people in various places have judged it wrongly. This monk discusses reality and not emptiness. The upper hermit cuts iron and nails, and the lower hermit mixes mud with water. Big and small Zhaozhou, what good and evil do they know? He asked a monk: 'How many sutras do you read in a day?' The monk said: 'Perhaps seven or eight, or ten.' The master said: 'Upasaka (Sanskrit, meaning 'teacher') does not know how to read sutras.' The monk said: 'How many does the abbot (an honorific term for monks) read in a day?' The master said: 'This old monk reads only one word a day.' When the attendant Wenyuan was worshiping in the Buddha hall, the master saw him, struck him with a staff and said: 'What are you doing?' The attendant said: 'Worshiping the Buddha.' The master said: 'What is the use of worshiping?' The attendant said: 'Worshiping the Buddha is also a good thing.' The master said: 'A good thing is not as good as nothing.' (Zhongfeng Ben said: Wenyuan said that worshiping the Buddha is also a good thing, it does not hurt to be soft and stubborn. Zhaozhou said that a good thing is not as good as nothing, the words have fallen. If you want to know where the old man Zhaozhou's words have fallen.)
么待伊磕破腦門。即向你道)○上堂。正人說邪法。邪法悉皆正。邪人說正法。正法悉皆邪。諸方難見易識。我這裡易見難識○問如何是趙州。師曰。東門西門南門北門(徑山杲云。這僧問趙州。趙州答趙州。得人一馬。還人一牛。人平不語。水平不流。會么。受恩深處宜先退。得意濃時便好休 楚石琦云。盡這僧神通跳趙州關不過。大丈夫漢。當衆抉擇。未到弓折箭盡。即便拱手歸降。何不著一轉語。教他納款去。且道。得著個什麼語)○問。初生孩子。還具六識也無。師曰。急水上打毬子。僧卻問投子。急水上打毬子。意旨如何。投子曰。唸唸不停留○問。和尚姓甚麼。師曰。常州有。曰甲子多少。師曰。蘇州有○問十二時中。如何用心。師曰。汝被十二時辰使。老僧使得十二時。乃曰。兄弟莫久立。有事商量。無事向衣缽下坐窮理好。老僧行腳時。除二時粥飯。是雜用心處。除外更無別用心處。若不如是。大遠在○僧問。如何是古佛心。師曰。三個婆子排班拜○問。如何是不遷義。師曰。一個野雀兒。從東飛過西○問。學人有疑時如何。師曰。大宜。小宜曰大疑。師曰。大宜東北角。小宜僧堂后○問。柏樹子還有佛性也無。師曰。有。曰幾時成佛。師曰。待虛空落地時。曰虛空幾時落地。師曰。待柏樹子成佛時
【現代漢語翻譯】 現代漢語譯本 『么待伊磕破腦門』，就對你這麼說。） （上堂說法）正人說邪法，邪法全部都正；邪人說正法，正法全部都邪。其他地方難以見到容易認識，我這裡容易見到難以認識。 問：如何是趙州（禪師的境界）？ 師（雲門文偃禪師）說：東門、西門、南門、北門。（徑山杲禪師評論說：這個僧人問趙州，趙州回答趙州，得到別人一匹馬，還別人一頭牛。人平靜的時候不說話，水平靜的時候不流動。明白了嗎？受到恩惠深厚的地方應該先退讓，得意的時候最好收手。楚石琦禪師評論說：即使這個僧人神通廣大，也跳不過趙州關。大丈夫漢，應該當眾決斷選擇。不到弓斷箭盡的時候，就應該拱手投降。為什麼不轉一句，讓他心服口服呢？那麼，用什麼話才合適呢？） 問：初生的孩子，具有六識（眼識、耳識、鼻識、舌識、身識、意識）嗎？ 師說：像在急流上打球。 僧人又問投子（大同禪師）：『急流上打球』，是什麼意思？ 投子說：唸唸不停留。 問：和尚您姓什麼？ 師說：常州有。 問：年庚多少？（甲子多少） 師說：蘇州有。 問：十二時（一天十二個時辰）中，如何用心？ 師說：你被十二時辰所役使，老僧役使十二時辰。 於是說：各位師兄弟不要久站，有事就商量，沒事就到衣缽下坐著窮究佛理。老僧我行腳的時候，除了早晚兩次吃飯是雜用心的地方，除此之外沒有別的用心之處。如果不是這樣，那就差太遠了。 僧人問：如何是古佛心？ 師說：三個老婦人排隊禮拜。 問：如何是不遷義？ 師說：一隻野雀，從東邊飛到西邊。 問：學人有疑問的時候怎麼辦？ 師說：大宜，小宜。 問：什麼是大疑？ 師說：大宜東北角，小宜僧堂后。 問：柏樹子還有佛性嗎？ 師說：有。 問：什麼時候成佛？ 師說：等虛空落地的時候。 問：虛空什麼時候落地？ 師說：等柏樹子成佛的時候。
【English Translation】 English version 『Why wait for him to crack his skull?』 That's what I tell you.) (Ascending the Dharma hall) A righteous person speaks of evil Dharma, all evil Dharma becomes righteous. An evil person speaks of righteous Dharma, all righteous Dharma becomes evil. It's hard to see and easy to recognize elsewhere, but here it's easy to see and hard to recognize. Question: What is Zhaozhou (Zen master's state)? The Master (Yunmen Wenyan) said: East gate, west gate, south gate, north gate. (Jingshan Gao commented: This monk asked about Zhaozhou, and Zhaozhou answered about Zhaozhou. He received a horse from someone and returned an ox. People don't speak when they are calm, and water doesn't flow when it's still. Do you understand? One should retreat where the favor is deep, and it's good to stop when one is proud. Chushi Qi commented: Even if this monk has great supernatural powers, he cannot jump over Zhaozhou's barrier. A great man should make a decisive choice in public. Before the bow breaks and the arrows are exhausted, he should surrender with folded hands. Why not turn the phrase around and make him submit willingly? So, what kind of phrase would be appropriate?) Question: Does a newborn child have the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness)? The Master said: Like hitting a ball on a rapid stream. The monk then asked Touzi (Datong Zen master): 'Hitting a ball on a rapid stream,' what does it mean? Touzi said: Thoughts never cease. Question: What is the Master's surname? The Master said: Changzhou has it. Question: How old are you (What is your Jiazi)? The Master said: Suzhou has it. Question: How should one use the mind during the twelve periods (twelve two-hour periods of the day)? The Master said: You are used by the twelve periods, but the old monk uses the twelve periods. Then he said: Brothers, don't stand for too long. If there is something to discuss, then discuss it. If there is nothing to discuss, then sit under your robe and bowl and investigate the principles of Buddhism. When I, the old monk, travel around, the only times I use my mind in a mixed way are during the two meals. Other than that, there is no other use of the mind. If it's not like this, then it's far off. A monk asked: What is the mind of the ancient Buddha? The Master said: Three old women lining up to bow. Question: What is the meaning of non-movement? The Master said: A wild sparrow flies from east to west. Question: What should a student do when they have doubts? The Master said: Greatly appropriate, slightly appropriate. Question: What is great doubt? The Master said: Greatly appropriate in the northeast corner, slightly appropriate behind the monks' hall. Question: Does the cypress tree seed have Buddha-nature? The Master said: Yes. Question: When will it become a Buddha? The Master said: When the void falls to the ground. Question: When will the void fall to the ground? The Master said: When the cypress tree seed becomes a Buddha.
○問。如何是毗盧師。師便起立。僧曰。如何是法身主。師便坐。僧禮拜。師曰。且道坐者是。立者是○師謂眾曰。你若一生不離叢林。不語五年十載。無人喚你作啞漢。已后佛也不柰你何。你若不信。擷取老僧頭去○師因趙王問。師尊年有幾個齒在。師曰。祇有一個。王曰。爭吃得物。師曰。雖然一個。下下咬著○師寄拂子與王曰。若問何處得來。但說。老僧平生用不盡者。
長沙景岑禪師(南泉愿法嗣)
湖南長沙景岑招賢禪師。上堂。我若一向舉揚宗教。法堂里須草深一丈。事不獲已。向汝諸人道。盡十方世界是沙門眼。盡十方世界是沙門全身。盡十方世界是自己光明。盡十方世界。在自己光明里。盡十方世界。無一人不是自己。我常向汝諸人道。三世諸佛法界眾生。是摩訶般若光。光未發時。汝等諸人。向甚麼處委。悉光未發時。尚無佛無眾生訊息。何處得山河國土來。時有僧問。如何是沙門眼。師曰。長長出不得。又曰。成佛成祖出不得。六道輪迴出不得。僧曰。未審出個甚麼不得。師曰。晝見日。夜見星。曰學人不會。師曰。妙高山色青又青(徑山杲云。熟處難忘)○師遣僧問同參會和尚曰。和尚見南泉后如何。會默然。僧曰。和尚未見南泉已前作么生。會曰。不可更別有也。僧回舉似師。
【現代漢語翻譯】 現代漢語譯本 問：什麼是毗盧師（Vairocana，意為光明遍照）？ 禪師便站起身。僧人問：什麼是法身主（Dharmakaya，意為法性身）？ 禪師便坐下。僧人禮拜。禪師說：你說說看，是坐著的是，還是站著的是？ 禪師對大眾說：你們如果一生不離開叢林，五年十年不說話，沒有人會叫你們啞巴。以後佛也奈何不了你們。你們若是不信，砍下老僧的頭去。 禪師因為趙王問：禪師您有多少顆牙齒？ 禪師說：只有一顆。 趙王說：怎麼吃東西？ 禪師說：雖然只有一顆，上下咬著。 禪師寄拂塵給趙王說：如果問從哪裡得來，就說：老僧平生用不盡的。
長沙景岑禪師（南泉愿的法嗣）
湖南長沙景岑招賢禪師。上堂：我如果一味地舉揚宗教，法堂里一定會草深一丈。事不得已，告訴你們各位，整個十方世界都是沙門（Śrāmaṇa，意為勤息，指出家修道者）的眼睛，整個十方世界都是沙門的全身，整個十方世界都是自己的光明，整個十方世界都在自己的光明里，整個十方世界沒有一個人不是自己。我常對你們各位說，三世諸佛、法界眾生，是摩訶般若（Mahā-prajñā，意為大智慧）光。光未發出時，你們各位，向什麼地方去認識？光未發出時，尚且沒有佛沒有眾生的訊息，哪裡來的山河國土？當時有僧人問：什麼是沙門眼？ 禪師說：長長出不得。又說：成佛成祖出不得，六道輪迴出不得。僧人說：不知道出個什麼不得？ 禪師說：白天見太陽，夜晚見星星。僧人說：學人不會。 禪師說：妙高山（Sumeru，意為須彌山）色青又青（徑山杲說：熟處難忘）。 禪師派僧人問同參會和尚說：和尚見南泉后如何？ 會默然。僧人問：和尚未見南泉以前怎麼樣？ 會說：不可更別有也。僧人回來把情況告訴了禪師。
【English Translation】 English version Question: What is Vairocana (毗盧師)? The master stood up. The monk said: What is the Dharmakaya (法身主)? The master sat down. The monk bowed. The master said: Tell me, is it the one sitting or the one standing? The master said to the assembly: If you stay in the monastery your whole life and don't speak for five or ten years, no one will call you a mute. Even the Buddha will have no way to deal with you after that. If you don't believe me, cut off this old monk's head. Because Zhao Wang asked, 'How many teeth does the master have?' The master said, 'Only one.' The king said, 'How can you eat anything?' The master said, 'Although there is only one, it bites up and down.' The master sent a whisk to the king, saying, 'If you ask where it came from, just say: The old monk can't use it all his life.'
Chan Master Jingcen of Changsha (Dharma heir of Nanquan Yuan)
Chan Master Jingcen Zhaoxian of Changsha, Hunan. Ascending the hall, he said: If I were to constantly promote the teachings, the Dharma hall would surely be overgrown with weeds. As a last resort, I tell you all that the entire ten directions of the world are the eyes of a Śrāmaṇa (沙門), the entire ten directions of the world are the whole body of a Śrāmaṇa, the entire ten directions of the world are one's own light, the entire ten directions of the world are within one's own light, and in the entire ten directions of the world, there is no one who is not oneself. I often tell you all that the Buddhas of the three times and all sentient beings in the Dharma realm are the light of Mahā-prajñā (摩訶般若). When the light has not yet been emitted, where do you all recognize it? When the light has not yet been emitted, there is not even news of Buddhas or sentient beings, so where do mountains, rivers, and lands come from? At that time, a monk asked: What is the eye of a Śrāmaṇa? The master said: It cannot be let out for a long, long time. He also said: Becoming a Buddha or becoming an ancestor cannot be let out, and the six paths of reincarnation cannot be let out. The monk said: I don't know what cannot be let out. The master said: In the daytime, you see the sun; at night, you see the stars. The monk said: This student does not understand. The master said: The color of Mount Sumeru (妙高山) is green and green (Jingshan Gao said: It is hard to forget what you are familiar with). The master sent a monk to ask his fellow practitioner, Abbot Hui, saying: What is the abbot like after seeing Nanquan? Hui remained silent. The monk asked: What was the abbot like before seeing Nanquan? Hui said: It cannot be any different. The monk returned and told the master about it.
師示偈曰。百尺竿頭不動人。雖然得入未為真。百尺竿頭須進步。十方世界是全身。僧便問。祇如百尺竿頭。如何進步。師曰。朗州山澧州水。曰不會。師曰。四海五湖皇化里(徑山杲云。要見長沙。更進一步。若有人問。如何進這一步。我待款款地。與你葛藤)○有客來謁。師召尚書。其人應諾。師曰。不是尚書本命。曰不可離卻即今祇對。別有第二主人。師曰。喚尚書作至尊得么。曰恁么總不祇對時。莫是弟子主人否。師曰。非但祇對。與不祇對時。無始劫來。是個生死根本。有偈曰。學道之人不識真。祇為從來認識神。無始劫來生死本。癡人喚作本來人(徑山杲云。即今祇對者。既不是本來人。卻喚甚麼作本來人。良久云。我恁么道。且作死馬醫)○有秀才。看千佛名經。問曰。百千諸佛。但見其名。未審居何國土。還化物也無。師曰。黃鶴樓崔顥題后。秀才還曾題也未。曰未曾。師曰。得閑題取一篇好(昭覺勤云。驀刀劈面解辨者何人。劈箭當胸承當者有幾。若能向奔流度刃疾。焰過風處見長沙。橫身為物去。不消一捏。其或隨言詮入露布。便謂問東答西。裂轉話頭。且作么生是長沙端的處。還委悉么。殺人刀活人劍 溈山果云。若有個漢。才見長沙恁么道。但云黃鶴樓要題也不難。未審。百千諸佛。居何國
【現代漢語翻譯】 現代漢語譯本 師父開示偈語說：『百尺竿頭不動的人，即使能夠進入這種境界，也還不能算是真正的覺悟。在百尺竿頭上必須更進一步，才能發現整個十方世界都是自己的全身。』有僧人便問：『如果像在百尺竿頭上，要如何進步呢？』師父說：『朗州的山，澧州的水。』僧人說：『不明白。』師父說：『四海五湖都在皇家的教化之中。』（徑山杲說：『想要見到長沙，就要更進一步。如果有人問，如何進這一步？我慢慢地與你糾纏。』） 有客人來拜見，師父叫『尚書』，那人應答。師父說：『這不是尚書的本來面目。』那人說：『不能離開現在這個應對，另外尋找第二個主人。』師父說：『可以稱呼尚書為至尊嗎？』那人說：『如果這樣，完全不應對的時候，莫非弟子就是主人嗎？』師父說：『不只是應對或不應對的時候，從無始劫以來，這就是生死的根本。』有偈語說：『學道的人不認識真理，只因爲一直以來認識的是神識。無始劫以來的生死根本，愚癡的人卻把它叫做本來人。』（徑山杲說：『現在應對的，既然不是本來人，那叫什麼做本來人呢？』停頓片刻說：『我這樣說，且當作死馬當活馬醫。』） 有位秀才，閱讀《千佛名經》，問道：『百千諸佛，只見到他們的名字，不知道居住在哪個國土，是否教化眾生？』師父說：『黃鶴樓上崔顥題詩之後，秀才你曾經題過詩嗎？』秀才說：『未曾。』師父說：『有空題一篇也好。』（昭覺勤說：『能夠當面辨別，像用刀劈開一樣的人是誰？能夠像用箭射中胸膛一樣承擔的人有幾個？如果能夠像在奔流的刀刃上行走，像火焰經過風一樣迅速地見到長沙，橫身爲了眾生，不需要捏造。如果隨著言語進入公告，就說是問東答西，轉移話題。那麼，什麼是長沙的真實之處？還明白嗎？殺人的刀，救人的劍。』溈山果說：『如果有人，才見到長沙這樣說，就說黃鶴樓要題詩也不難。不知道，百千諸佛，居住在哪個國土？』）
【English Translation】 English version The master gave a verse, saying: 'A person who does not move at the top of a hundred-foot pole, even if they have entered, is not yet truly enlightened. At the top of a hundred-foot pole, one must advance further, and the entire ten directions of the world are one's whole body.' A monk then asked: 'If it is like being at the top of a hundred-foot pole, how does one advance?' The master said: 'Langzhou's (朗州) mountains, Lizhou's (澧州) waters.' The monk said: 'I do not understand.' The master said: 'The four seas and five lakes are all within the emperor's (皇) teachings.' (Jingshan Gao (徑山杲) said: 'If you want to see Changsha (長沙), you must go one step further. If someone asks, how to take this step? I will slowly entangle with you.') A guest came to visit, and the master called out 'Secretary (尚書),' and the person responded. The master said: 'This is not the Secretary's original face.' The person said: 'One cannot leave this present response and seek another master.' The master said: 'Can one call the Secretary the Most Honored (至尊)?' The person said: 'If so, when there is no response at all, is the disciple the master?' The master said: 'Not only in responding or not responding, but from beginningless kalpas (劫) this is the root of birth and death.' There is a verse that says: 'A person who studies the Way does not recognize the truth, only because they have always recognized the spirit (神). The root of birth and death from beginningless kalpas, foolish people call it the original person.' (Jingshan Gao (徑山杲) said: 'The one who is responding now, since it is not the original person, then what is called the original person?' After a moment of silence, he said: 'I say this, let it be like treating a dead horse as a living one.') There was a scholar who was reading the Thousand Buddhas Name Sutra (千佛名經) and asked: 'The hundred thousand Buddhas, I only see their names, I do not know which land they reside in, and whether they transform beings?' The master said: 'After Cui Hao (崔顥) wrote a poem on Yellow Crane Tower (黃鶴樓), have you, scholar, ever written a poem?' The scholar said: 'I have not.' The master said: 'It would be good to write one when you have time.' (Zhaojue Qin (昭覺勤) said: 'Who is the one who can discern face to face, like splitting with a knife? How many are there who can bear it like an arrow hitting the chest? If one can walk on the flowing blade, and see Changsha (長沙) as quickly as a flame passes through the wind, and give oneself for the sake of beings, there is no need to fabricate. If one follows the words and enters the announcement, then it is said to be answering east when asked west, shifting the topic. So, what is the true place of Changsha (長沙)? Do you understand? The sword that kills, the sword that saves.' Guishan Guo (溈山果) said: 'If there is someone who, as soon as they see Changsha (長沙) say this, then say that it is not difficult to write a poem on Yellow Crane Tower (黃鶴樓). I do not know, which land do the hundred thousand Buddhas reside in?' )
土。若下得此語。非唯坐斷長沙舌頭。亦乃名標青史 徑山信云。可惜一座黃鶴樓。被長沙和尚埋沒殺千佛名經里許。喚作註解得么。癡人面前勿得說夢)○問。南泉遷化。向甚麼處去。師曰。東家作驢。西家作馬。曰學人不會。此意如何。師曰。要騎即騎。要下即下(徑山杲云。今日或有人問雲門。圓悟。老人遷化。向甚麼處去。即向他道。入阿鼻大地獄去也。未審。意旨如何。飲洋銅汁。吞熱鐵圓或問還救得也無雲。救不得。為甚麼救不得。是這老漢家常茶飯 楚石琦云。若欲報德酬恩。須是長沙妙喜忤逆兒孫始得。雖然。珊瑚枕上兩行淚。半是思君半恨君)○問。蚯蚓斷為兩段。兩頭俱動。未審佛性在阿那頭。師曰。動與不動。是何境界○師與仰山玩月次。仰山曰。人人盡有這個。祇是用不得。師曰。恰是倩汝用。仰山曰。你作么生用。師劈胸與一踏。仰山曰。㘞。直下似個大蟲。(長慶棱云。前彼此作家。后彼此不作家。乃別云。邪法難扶 保福展云。好一個月。只是用力太多。被他踏破。卻成兩個。人人盡道岑大蟲奇特。須知仰山有陷虎之機 德山密代云。更與一踏 徑山杲云。皎潔一輪。寒光萬里。靈利者。葉落知秋。阘茸者。忠言逆耳。休不休。已不已。小釋迦有陷虎之機。老大蟲卻無牙齒。當時一踏
【現代漢語翻譯】 現代漢語譯本 土。如果能說出這句話，不僅能堵住長沙的嘴，也能名垂青史。（徑山信禪師說，可惜一座黃鶴樓，被長沙和尚在《千佛名經》里埋沒了。這能叫做註解嗎？不要在癡人面前說夢話。） 問：南泉（Nanquan，禪宗大師）圓寂后，去了哪裡？ 師父說：東家做驢，西家做馬。 問：學人不明白，這是什麼意思？ 師父說：想騎就騎，想下就下。（徑山杲禪師說，今天如果有人問雲門（Yunmen，禪宗大師），圓悟（Yuanwu，禪宗大師）：老人家圓寂后，去了哪裡？就對他說：下阿鼻大地獄去了。不知，意旨如何？飲洋銅汁，吞熱鐵丸。或者問還能救得了他們嗎？答：救不了。為什麼救不了？這是老漢的家常便飯。楚石琦禪師說，如果想要報答恩德，必須是長沙（Changsha，地名，也指長沙景岑禪師）妙喜（Miaoxi，禪宗大師）這樣的忤逆兒孫才行。雖然如此，珊瑚枕上兩行淚，半是思君半恨君。） 問：蚯蚓斷成兩段，兩頭都在動，不知佛性在哪一頭？ 師父說：動與不動，是什麼境界？ 師父與仰山（Yangshan，禪宗大師）一起賞月，仰山說：人人都有這個，只是用不上。 師父說：恰恰是請你用。 仰山說：你怎麼樣用？ 師父一腳踢在仰山胸口。 仰山說：哎呀！真像一隻大蟲。（長慶棱禪師說，前面彼此都是作家，後面彼此都不是作家。於是又說，邪法難扶。保福展禪師說，好一個月亮，只是用力太多，被他踢破，卻成了兩個。人人都說岑大蟲奇特，要知道仰山有陷虎的機關。德山密代禪師說，再踢一腳。徑山杲禪師說，皎潔的一輪明月，寒光照耀萬里。靈敏的人，落葉知秋。遲鈍的人，忠言逆耳。休不休，已不已，小釋迦有陷虎的機關，老大蟲卻沒有牙齒。當時那一腳）
【English Translation】 English version A clod of earth. If one can utter this phrase, not only will it silence Changsha's tongue, but also inscribe one's name in the annals of history. (Xinjing of Jingshan said, 'It's a pity that the Yellow Crane Tower was buried by the monk of Changsha in the Thousand Buddhas' Names Sutra. Can this be called annotation? Don't speak of dreams before a fool.') Question: Where did Nanquan (Nanquan, a Zen master) go after his transformation? The Master said: 'To the east, he becomes a donkey; to the west, a horse.' Question: This student does not understand. What does this mean? The Master said: 'Ride when you want to ride, dismount when you want to dismount.' (Gao of Jingshan said, 'Today, if someone asks Yunmen (Yunmen, a Zen master) or Yuanwu (Yuanwu, a Zen master), "Where did the old man go after his transformation?" then tell them, "He went to the Avici Great Hell." I wonder, what is the meaning? Drinking molten copper, swallowing hot iron balls. Or if they ask, "Can they be saved?" Answer: "They cannot be saved." Why can't they be saved? This is the old man's daily fare. Qi of Chushi said, "If you want to repay kindness, you must have rebellious descendants like Miaoxi (Miaoxi, a Zen master) of Changsha (Changsha, a place name, also referring to Zen Master Jingcen of Changsha). Even so, two lines of tears on a coral pillow, half are for longing for you, half are for hating you.") Question: When an earthworm is cut into two pieces, both ends move. I wonder, in which end is the Buddha-nature? The Master said: 'Movement and non-movement, what kind of realm is that?' The Master and Yangshan (Yangshan, a Zen master) were enjoying the moon together. Yangshan said: 'Everyone has this, but they just can't use it.' The Master said: 'It is precisely asking you to use it.' Yangshan said: 'How do you use it?' The Master kicked Yangshan in the chest. Yangshan said: 'Ouch! It's just like a big tiger!' (Leng of Changqing said, 'Before, they were both masters; after, neither of them were masters.' Then he said separately, 'It is difficult to support heretical teachings.' Zhan of Baofu said, 'A good moon, but too much force was used, and it was kicked and broken, becoming two. Everyone says that Cen the Big Tiger is peculiar, but you should know that Yangshan has the mechanism to trap a tiger.' Mi of Deshan said in place, 'Give another kick.' Gao of Jingshan said, 'A bright full moon, its cold light shines ten thousand miles. For the clever, the falling leaves know autumn. For the dull, honest words are offensive to the ear. Stop or not stop, already or not already, Little Shakyamuni has the mechanism to trap a tiger, but the old big tiger has no teeth. At that time, that kick.')
豈造次。驀然倒地非偶爾。眾中還有緇素得二老出者么。良久云。設有。也是掉棒打月 楚石琦云。小釋迦云。你作么生用。岑大蟲便與一踏。盡謂高超物外。獨步寰中。天寧忍俊不禁。也擬冷處著把火。二大老如斯吐露。于建化門頭。足可觀光。若是這個事。料掉無交涉)自此諸方。稱為岑大蟲○問。本來人還成佛也無。師曰。汝見大唐天子。還自種田割稻么。曰未審是何人成佛。師曰。是汝成佛。僧無語。師曰。會么。曰不會。師曰。如人因地而倒。依地而起。地道甚麼○三聖。令秀上座問曰。南泉遷化。向甚麼處去。師曰。石頭作沙彌時。參見六祖。秀曰。不問石頭見六祖。南泉遷化。向甚麼處去。師曰。教伊尋思去。秀曰。和尚雖有千尺寒松。且無抽條石筍。師默然。秀曰。謝和尚答話。師亦默然。秀回舉似三聖。三聖曰。若恁么。猶勝臨濟七步。然雖如此。待我更驗看。至明日。三聖上問。承聞和尚昨日答南泉遷化一則語。可謂光前絕後。今古罕聞。師亦默然(蔣山勤云。也大奇也大奇。長沙畫虎卻成貍。南泉一去無訊息。空使行人說是非)。
鄂州茱萸和尚(南泉愿法嗣)
鄂州茱萸山和尚。初住隨州護國。上堂。擎起一橛竹曰。還有人虛空里釘得橛么。時有靈虛上座出衆曰。虛空是橛。師
【現代漢語翻譯】 現代漢語譯本： 豈能如此草率！突然倒地並非偶然。大眾之中還有僧人和居士能指出這兩位老修行人的過失嗎？（師父）沉默良久說：『即使有，也像是揮舞棍棒擊打月亮，毫無用處。』楚石琦說：『小釋迦問道：你打算怎麼用？岑大蟲便給他一腳。』（世人）都認為（他們）高超脫俗，獨步天下。天寧忍不住笑了出來，也想在冷清的地方放一把火。（這兩位）大老如此坦露心跡，在建化門前，足以讓人瞻仰。如果是這件事，料想與掉棒打月毫無關係。（自）此以後，各方都稱（他）為岑大蟲。 問：本來人還能成佛嗎？師父說：你見過大唐天子（618年-907年）自己種田割稻嗎？（僧人）說：不知道是誰成佛。師父說：是你成佛。（僧人）無話可說。師父說：明白了嗎？（僧人）說：不明白。師父說：如同人因地而倒，依地而起，地做了什麼？ 三聖（指僧人）讓秀上座問道：南泉（指普愿禪師，748年-835年）圓寂后，往哪裡去了？師父說：石頭（指石頭希遷，700年-790年）作沙彌時，參見六祖（指慧能，638年-713年）。秀說：不問石頭見六祖的事，南泉圓寂后，往哪裡去了？師父說：教他自己尋思去。秀說：和尚雖有千尺寒松，卻沒有抽條的石筍。師父沉默不語。秀說：謝謝和尚的回答。師父也沉默不語。秀回去把這件事告訴了三聖。三聖說：如果這樣，還勝過臨濟（指義玄禪師，？-867年）七步。雖然如此，待我再驗證一下。到第二天，三聖上前問道：聽說和尚昨天回答南泉圓寂的那句話，可謂光前絕後，古今罕見。師父也沉默不語。（蔣山勤說：也太奇怪了，也太奇怪了！長沙畫虎卻成了貓。南泉一去無訊息，空使行人說是非）。 鄂州茱萸和尚（南泉愿（748年-835年）的法嗣） 鄂州茱萸山和尚，初住隨州護國。上堂，擎起一截竹子說：還有人能在虛空中釘得住木樁嗎？當時有靈虛上座出衆說：虛空就是木樁。師父
【English Translation】 English version: How could it be so rash! Falling to the ground suddenly is not accidental. Among the assembly, are there any monks or laypeople who can point out the faults of these two old practitioners? (The master) remained silent for a long time and said: 'Even if there are, it's like waving a stick to hit the moon, useless.' Chu Shi Qi said: 'Little Shakyamuni asked: What are you going to do with it? Cen Dachong then gave him a kick.' (People) all thought (they) were superior and detached from the world, unparalleled in the world. Tianning couldn't help but laugh and wanted to set a fire in a deserted place. (These two) great elders revealed their true feelings like this, in front of the Jianhua Gate, it is enough for people to admire. If it is this matter, it is expected that it has nothing to do with waving a stick to hit the moon. From then on, all parties called (him) Cen Dachong. Question: Can the original person still become a Buddha? The master said: Have you seen the Emperor of the Tang Dynasty (618-907) planting fields and harvesting rice himself? (The monk) said: I don't know who becomes a Buddha. The master said: You become a Buddha. (The monk) was speechless. The master said: Do you understand? (The monk) said: I don't understand. The master said: It's like a person falling because of the ground, and getting up relying on the ground, what did the ground do? Sansheng (referring to a monk) asked the Venerable Xiu to ask: Where did Nanquan (referring to Zen Master Puhyuan, 748-835) go after his death? The master said: When Shitou (referring to Shitou Xiqian, 700-790) was a novice, he visited the Sixth Patriarch (referring to Huineng, 638-713). Xiu said: I'm not asking about Shitou's meeting with the Sixth Patriarch, where did Nanquan go after his death? The master said: Tell him to think about it himself. Xiu said: Although the abbot has thousand-foot-tall cold pines, he does not have sprouting bamboo shoots. The master was silent. Xiu said: Thank you for the abbot's answer. The master was also silent. Xiu went back and told Sansheng about this. Sansheng said: If that's the case, it's even better than Linji's (referring to Zen Master Yixuan, ?-867) seven steps. Even so, I will verify it again. The next day, Sansheng stepped forward and asked: I heard that the abbot's answer yesterday to the question of Nanquan's death can be described as unprecedented and unheard of in ancient and modern times. The master was also silent. (Jiangshan Qin said: It's so strange, it's so strange! Changsha painted a tiger but became a cat. Nanquan is gone without a trace, making people talk about right and wrong in vain). Ezhou Zhuyu Monk (Dharma successor of Nanquan Yuan (748-835)) Ezhou Zhuyu Mountain Monk, first lived in Huguo Temple in Suizhou. Ascended the hall, raised a section of bamboo and said: Is there anyone who can nail a stake in the void? At that time, Venerable Lingxu came out of the crowd and said: The void is the stake. Master
擲下竹便下座(雲門偃云。矢上加尖。有僧云。和尚適來與么道那。雲門云。捶鐘謝響。得個蝦䗫出來 雪竇顯云。若要此話大行。直須打了趁出 法雲秀云。茱萸只知瞻前。這僧不能顧后。仔細檢點將來。兩個總須吃棒。且道。過在甚處。具眼者看 棲賢諟云。且道。這僧出來與么道。是具眼不具眼。茱萸當時便打。且道。打伊甚麼處。大眾驗取)○趙州到云居。云居曰。老老大大。何不覓個住處。曰甚麼處住得。云居曰。山前有個古寺基。趙州曰。和尚自住取。後到師處。師曰。老老大大。何不覓個住處。趙州曰。向甚處住。師曰。老老大大。住處也不知。趙州曰。三十年弄馬騎。今日卻被驢撲(云居錫云。甚麼處是趙州被驢撲處 溈山喆云。云居茱萸。為人猶如為己。爭奈趙州不入這綣繢。然雖如是。不得雪霜力。焉知松柏操 大溈泰云。云居茱萸。只解把住。不解放行。趙州只解放行。不解把住。檢點將來。未為全美。且雙放雙收一句作么生道。畢竟水須朝海去。到頭云定覓山歸)。
子湖利蹤禪師(南泉愿法嗣)
衢州子湖巖利蹤禪師。澶州人也。入南泉之室。乃抵于衢州之馬蹄山。結茅宴居○開元二年。邑人施山下子湖創院。師于門下立牌曰。子湖有一隻狗。上取人頭。中取人心。下取人足
【現代漢語翻譯】 現代漢語譯本： 擲下竹篦便下座（雲門偃（Yunmen Yan）禪師說，這是『矢上加尖』，比喻精益求精。有僧人問：『和尚剛才那樣說是什麼意思？』雲門說：『捶鐘謝響，結果卻出來個蝦蟆。』雪竇顯（Xuedou Xian）禪師說：『想要這句話廣為流傳，就必須打了之後趕出去。』法雲秀（Fayun Xiu）禪師說：『茱萸（Zhuyu）只知道瞻前，這僧人不能顧后。仔細檢查起來，兩個人都應該吃棒。』那麼，過錯在哪裡呢？有眼力的人看看。棲賢諟（Qixian Shi）禪師說：『那麼，這僧人出來這樣說，是有眼力還是沒眼力呢？茱萸當時就應該打他。』那麼，打他什麼地方呢？大家來驗證一下）。 趙州（Zhaozhou）禪師到云居（Yunju）禪師處，云居說：『老老大大，為什麼不找個住處？』趙州說：『什麼地方住得？』云居說：『山前有個古寺遺址。』趙州說：『和尚您自己住吧。』後來到師（Shi）禪師處，師說：『老老大大，為什麼不找個住處？』趙州說：『向什麼地方住？』師說：『老老大大，住處也不知道。』趙州說：『三十年弄馬騎，今天卻被驢撲。』（云居錫（Yunju Xi）禪師說：『什麼地方是趙州被驢撲的地方？』溈山喆（Weishan Zhe）禪師說：『云居和茱萸，待人就像待自己一樣。無奈趙州不入這圈套。雖然如此，沒有雪霜的磨礪，怎麼知道松柏的操守？』大溈泰（Dawei Tai）禪師說：『云居和茱萸，只懂得把住，不懂得放開。趙州只懂得放開，不懂得把住。檢查起來，未盡善盡美。那麼，雙放雙收一句話怎麼說？』畢竟水須朝海去，到頭云定覓山歸）。
子湖利蹤禪師（Zihu Lizong）(南泉愿（Nanquan Yuan）禪師的法嗣) 衢州子湖巖利蹤（Zihu Yan Lizong）禪師，澶州人。入南泉（Nanquan）禪師之室，於是到達衢州的馬蹄山。結茅居住。開元二年（714年），當地人捐獻山下的子湖建立寺院。禪師在門下立牌寫道：『子湖有一隻狗，上取人頭，中取人心，下取人足。』
【English Translation】 English version: He threw down the bamboo staff and descended from the seat (Zen Master Yunmen Yan said, 'Adding sharpness to the tip of an arrow,' a metaphor for striving for perfection. A monk asked, 'What did the Master mean by saying that just now?' Yunmen said, 'Striking the bell to thank it for its sound, but a toad comes out.' Zen Master Xuedou Xian said, 'If you want this saying to spread widely, you must beat it and then chase it out.' Zen Master Fayun Xiu said, 'Zhuyu only knows how to look forward; this monk cannot look backward. Upon careful examination, both of them deserve a beating.' So, where is the fault? Those with eyes, look. Zen Master Qixian Shi said, 'So, this monk comes out and says this; does he have eyes or not? Zhuyu should have hit him then and there.' So, where should he have hit him? Everyone, verify this). Zen Master Zhaozhou arrived at Zen Master Yunju's place. Yunju said, 'So old, why not find a place to live?' Zhaozhou said, 'Where is there a place to live?' Yunju said, 'There is an old temple site in front of the mountain.' Zhaozhou said, 'Master, you live there yourself.' Later, he arrived at Master Shi's place. Master Shi said, 'So old, why not find a place to live?' Zhaozhou said, 'Where should I live?' Master Shi said, 'So old, and you don't even know where to live?' Zhaozhou said, 'For thirty years I've been riding horses, but today I'm knocked over by a donkey.' (Zen Master Yunju Xi said, 'Where is the place where Zhaozhou was knocked over by a donkey?' Zen Master Weishan Zhe said, 'Yunju and Zhuyu treat others as they treat themselves. But Zhaozhou doesn't fall into this trap. Even so, without the strength of snow and frost, how can one know the integrity of pine and cypress?' Zen Master Dawei Tai said, 'Yunju and Zhuyu only know how to hold on, they don't know how to let go. Zhaozhou only knows how to let go, he doesn't know how to hold on. Upon examination, it's not entirely perfect.' So, how do you say a phrase that both releases and gathers? After all, water must flow to the sea, and in the end, clouds will seek to return to the mountains).
Zen Master Zihu Lizong (Successor of Dharma from Zen Master Nanquan Yuan) Zen Master Zihu Yan Lizong of Quzhou was from Tanzhou. He entered the room of Zen Master Nanquan and then arrived at Matishan (Horse Hoof Mountain) in Quzhou. He built a hut and lived in seclusion. In the second year of Kaiyuan (714 AD), the local people donated Zihu (Lake Zi) at the foot of the mountain to build a monastery. The Master erected a sign at the gate that read: 'Zihu has a dog that takes people's heads above, takes people's hearts in the middle, and takes people's feet below.'
。擬議即喪身失命。臨濟會下二僧參。方揭簾。師喝曰。看狗。僧回顧。師便歸方丈(雪竇顯云。眾中總道。這僧著一口。著即著了也。爭奈這僧在。敢問諸人。子湖狗著者便死。因什麼這僧在。若無知方眼。救得這僧。設使子湖出世。咬殺百千萬個。有甚益。我當時若見。先斫下牌。然後入院。待這老漢喝云看狗。與伊放出個焦尾大蟲。如今諸人要見么。日勢稍晚。歸堂 神鼎諲云。古人提唱一段因緣。你道恁么時下得甚麼語。神鼎當時。若在他會裡。即出雲這畜生。又云死。又作退勢 天童華云。這老漢。雖慣得其便。爭奈咬這僧不殺。且道。利害在什麼處 萬峰蔚云。入門一喝。頭正尾正。擬議思量。喪卻性命。且作么生入得他家門戶。喝一喝。阿耶阿耶)○與勝光和尚鋤園次。驀按钁。回視勝光曰。事即不無。擬心即差。勝光便問。如何是事。被師攔胸踏倒。從此有省○尼到參。師曰。汝莫是劉鐵磨否。曰不敢。師曰。左轉右轉。曰和尚莫顛倒。師便打(蔣山勤云。子湖棒頭有眼。只為權柄在手。鐵磨皮下有血。饒他干木隨身。雖然柔弱勝剛強。且要話在)○師一夜。于僧堂前叫曰。有賊。眾皆驚動。有一僧在堂內出。師把住曰。維那捉得也捉得也。曰不是某甲。師曰。是即是。祇是汝不肯承當(翠巖芝云。
【現代漢語翻譯】 現代漢語譯本：稍微一擬議就喪身失命。臨濟禪師門下有兩個僧人前去參拜。方丈剛揭開簾子，臨濟禪師就喝道：『看狗！』僧人回頭看。臨濟禪師便回方丈去了。（雪竇顯禪師評論說：『眾人總說，這僧人著了一口。著即著了也。爭奈這僧人在。敢問諸位，子湖的狗著了便死，因什麼這僧人在？若無知方眼，救得這僧。設使子湖出世，咬殺百千萬個，有甚益？我當時若見，先砍下牌子，然後入院。待這老漢喝云看狗，與伊放出個焦尾大蟲。如今諸位要見么？日勢稍晚，歸堂。』）神鼎諲禪師說：『古人提倡一段因緣，你道恁么時下得甚麼語？神鼎當時，若在他會裡，即出雲這畜生，又云死，又作退勢。』天童華禪師說：『這老漢，雖慣得其便，爭奈咬這僧不殺。且道，利害在什麼處？』萬峰蔚禪師說：『入門一喝，頭正尾正。擬議思量，喪卻性命。且作么生入得他家門戶？喝一喝，阿耶阿耶。』 臨濟禪師與勝光和尚一起在園中鋤地，忽然按住鋤頭，回頭看著勝光和尚說：『事即不無，擬心即差。』勝光便問：『如何是事？』被臨濟禪師攔胸踏倒，從此有所領悟。 有個尼姑來參拜。臨濟禪師說：『你莫非是劉鐵磨？』尼姑說：『不敢。』臨濟禪師說：『左轉右轉。』尼姑說：『和尚莫顛倒。』臨濟禪師便打她。（蔣山勤禪師評論說：『子湖的棒頭有眼，只因爲權柄在手。鐵磨皮下有血，饒他干木隨身。雖然柔弱勝剛強，且要話在。』） 臨濟禪師一夜在僧堂前叫道：『有賊！』眾人都驚動了。有一個僧人從堂內出來，臨濟禪師把他抓住說：『維那捉得也捉得也。』僧人說：『不是某甲。』臨濟禪師說：『是即是，祇是汝不肯承當。』（翠巖芝禪師評論說：
【English Translation】 English version: A slight hesitation leads to the loss of life. Two monks from the Linji (Rinzai) [a school of Zen Buddhism] assembly came to visit. As the abbot [Linji] lifted the curtain, he shouted, 'Look at the dog!' The monk turned his head. The master then returned to his room. (Xuedou Xian [a Zen master] commented, 'The assembly generally says that this monk was bitten. Bitten indeed. But this monk remains. I dare ask you all, the dog of Zihu [a place name] kills with a bite, why does this monk remain? Without the eye of discernment, one cannot save this monk. Even if Zihu were to appear in the world and bite to death hundreds of thousands, what benefit would there be? If I had been there, I would have first chopped down the sign and then entered the monastery. When the old man shouted, 'Look at the dog!' I would have released a scorched-tail tiger. Do you all want to see it now? The sun is setting, let's return to the hall.') Shinding Yin [a Zen master] said, 'The ancients advocated a karmic connection. What words would you use at such a time? If Shinding had been there, he would have said, 'This beast!' and then said, 'Die!' and then retreated.' Tiantong Hua [a Zen master] said, 'This old man, though accustomed to his methods, still fails to kill this monk with his bite. Where does the advantage lie?' Wanfeng Wei [a Zen master] said, 'A shout upon entering, head straight, tail straight. Hesitation and deliberation lead to the loss of life. How does one enter his gate? Shout! Ah ya, ah ya!' Once, while Linji was hoeing the garden with the monk Shengguang, he suddenly pressed down on the hoe, turned to Shengguang, and said, 'The matter is not absent, but deliberation is wrong.' Shengguang then asked, 'What is the matter?' Linji knocked him down, and from this, he gained insight. A nun came to visit. Linji said, 'Are you Liu Tiemo [a laywoman known for her spiritual practice]?' The nun said, 'I dare not.' Linji said, 'Turning left, turning right.' The nun said, 'Master, don't be upside down.' Linji then struck her. (Jiangshan Qin [a Zen master] commented, 'The staff of Zihu has eyes, precisely because authority is in hand. Tiemo has blood under her skin, even if she carries Ganmu [a legendary figure known for his strength]. Although gentleness overcomes strength, the words must be there.') One night, Linji shouted in front of the monks' hall, 'There are thieves!' Everyone was alarmed. A monk came out of the hall. Linji grabbed him and said, 'The supervisor has caught them! Caught them!' The monk said, 'It's not me.' Linji said, 'It is, but you just won't admit it.' (Cuiyan Zhi [a Zen master] commented,
子湖也是相頭買帽 溈山果云。子湖恁么。大似按牛頭吃草)。
雲際師祖禪師(南泉愿法嗣)
終南山雲際師祖禪師。初參南泉問。摩尼珠人不識。如來藏里親收得。如何是藏。南泉曰。與汝往來者是。師曰。不往來者如何。南泉曰。亦是。曰如何是珠。南泉召師祖。師應諾。南泉曰。去。汝不會我語。師從此信入(雪竇顯。向往來者是處拈云。草里漢。向不往來者亦是處云。雪上加霜。向如何是珠處別云。險。又云。百尺竿頭作伎倆。不是好手。這裡著得個眼。賓主互換。便能深入虎穴。或不漝么。縱饒師祖悟去。也是龍頭蛇尾 白雲端云。大眾。這僧一顆摩尼珠。可謂希世之寶。大可憐生。幾乎落在萬丈深坑。猶賴南泉老手。親為托起。且道。此珠見今在什麼處。乃云。海神知貴不知價。留與人間光照夜 昭覺勤云。南泉一期垂手。收放擒縱則不無。要且未見向上事在。只如盡大地是如來藏。向什麼處著珠。盡大地是摩尼珠。向什麼處著藏。若明得有轉身處。許你具一隻眼 凈因成云。南泉應機酬對。縱奪可觀。檢點將來。終未能指出他珠在。直饒喚師祖。師祖應喏。云。汝不會我語。正是藏。畢竟珠在甚麼處。莫是海神知貴不知價么。此是近來新婦禪。不勞拈出。拍禪床云。珠之與藏。盡被老僧
【現代漢語翻譯】 現代漢語譯本 子湖和尚也像相士一樣給人買帽子。溈山禪師評論說：『子湖和尚這樣做，很像是強按牛頭吃草。』（比喻強迫別人接受）
雲際師祖禪師（南泉愿禪師的法嗣）
終南山雲際師祖禪師，最初參訪南泉禪師，問道：『摩尼珠（梵語：mani，意為如意寶珠，象徵佛性）人不認識，如來藏（梵語：tathāgatagarbha，指一切眾生皆具有的佛性）里親自收取得到。什麼是藏？』南泉禪師說：『與你往來作用的就是。』師祖禪師說：『不往來作用的又是什麼？』南泉禪師說：『也是。』師祖禪師問：『什麼是珠？』南泉禪師呼喚：『師祖！』師祖禪師應諾。南泉禪師說：『去！你不會我的話。』師祖禪師從此信入。（雪竇顯禪師評論說：『對於「往來作用的就是」這句話，我說，這是草莽之見。對於「不往來作用的也是」這句話，我說，這是雪上加霜。對於「什麼是珠」這句話，另外評論說，危險！』又說：『百尺竿頭賣弄技巧，不是高手。這裡要著眼，賓主互換，便能深入虎穴。不然的話，縱然師祖禪師有所領悟，也是虎頭蛇尾。』白雲端禪師說：『各位，這位僧人的一顆摩尼珠，可謂稀世之寶，可惜啊，幾乎落在萬丈深坑。幸虧南泉禪師老練，親自托起。那麼，這顆珠現在在哪裡呢？』於是說：『海神知道它的珍貴卻不知道它的價值，留給人間照亮黑夜。』昭覺勤禪師說：『南泉禪師一生垂手接引，收放擒縱，這些手段不是沒有，但還沒有見到向上提升的事情。比如整個大地都是如來藏，向哪裡安放珠？整個大地都是摩尼珠，向哪裡安放藏？如果明白其中有轉身之處，才允許你具有一隻慧眼。』凈因成禪師說：『南泉禪師隨機應答，縱奪之法可觀。但仔細檢查起來，始終未能指出他的珠在哪裡。即使呼喚師祖，師祖應諾，說「你不會我的話」，這正是藏。那麼珠究竟在哪裡呢？莫非是海神知道它的珍貴卻不知道它的價值嗎？』這是近來新婦禪，不勞我拈出。』拍禪床說：『珠和藏，都被老僧……』）
【English Translation】 English version Zen Master Zihu also bought hats like a physiognomist. Zen Master Weishan commented: 'Zen Master Zihu is doing this, very much like forcing a cow's head to eat grass.' (Metaphor for forcing others to accept)
Zen Master Yunji Shizu (a Dharma heir of Nanquan Yuan)
Zen Master Yunji Shizu of Zhongnan Mountain, initially visited Zen Master Nanquan and asked: 'The mani pearl (Sanskrit: mani, meaning wish-fulfilling jewel, symbolizing Buddha-nature) is not recognized by people, but is personally collected in the Tathagatagarbha (Sanskrit: tathāgatagarbha, referring to the Buddha-nature inherent in all beings). What is the garbha?' Zen Master Nanquan said: 'That which interacts with you is.' Zen Master Shizu said: 'What about that which does not interact?' Zen Master Nanquan said: 'That is also it.' Zen Master Shizu asked: 'What is the pearl?' Zen Master Nanquan called out: 'Shizu!' Zen Master Shizu responded. Zen Master Nanquan said: 'Go! You do not understand my words.' Zen Master Shizu from then on entered into faith. (Zen Master Xuedou Xian commented: 'Regarding the phrase "That which interacts with you is," I say, this is a rustic view. Regarding the phrase "That which does not interact is also it," I say, this is adding frost to snow. Regarding the question "What is the pearl?" I separately comment, dangerous!' He also said: 'Performing tricks at the top of a hundred-foot pole is not the mark of a master. Here one must focus, with guest and host interchanging, then one can deeply enter the tiger's den. Otherwise, even if Zen Master Shizu has some understanding, it is still a case of a dragon's head and a snake's tail.' Zen Master Baiyun Duan said: 'Everyone, this monk's mani pearl can be called a rare treasure, but alas, it almost fell into an abyss of ten thousand fathoms. Fortunately, Zen Master Nanquan was skilled and personally lifted it up. So, where is this pearl now?' Then he said: 'The sea god knows its value but not its price, leaving it to illuminate the night in the human world.' Zen Master Zhaojue Qin said: 'Zen Master Nanquan throughout his life extended a helping hand, with methods of gathering and releasing, capturing and letting go, these methods are not absent, but he has not yet shown the matter of upward transcendence. For example, the entire earth is the Tathagatagarbha, where do you place the pearl? The entire earth is the mani pearl, where do you place the garbha? If you understand that there is a turning point within, then you are allowed to have one eye of wisdom.' Zen Master Jingyin Cheng said: 'Zen Master Nanquan's spontaneous responses and methods of seizing and releasing are admirable. But upon careful examination, he still fails to point out where his pearl is. Even if he calls out to Shizu, and Shizu responds, saying "You do not understand my words," this is precisely the garbha. So where exactly is the pearl? Could it be that the sea god knows its value but not its price?' This is the newlywed Zen of recent times, I will not bother to bring it up.' He struck the Zen platform and said: 'The pearl and the garbha, are all being...' )
一拍粉碎。諸人更來這裡。討什麼。又拍一下)。
靈鷲閑禪師(南泉愿法嗣)
池州靈鷲閑禪師。明水和尚問。如何是頓獲法身。師曰。一透龍門云外望。莫作黃河點額魚○仰山問。寂寂無言。如何視聽。師曰。無縫塔前多雨水。
日子和尚(南泉愿法嗣)
日子和尚。因亞溪來參。師作起勢。亞溪曰。這老山鬼。猶見某甲在。師曰。罪過罪過。適來失祗對。亞溪欲進語。師便喝。亞溪曰。大陣目前不妨難御。師曰。是是。亞溪曰。不是不是(趙州諗云。可憐兩個漢。不識轉身句)。
蘇州西禪和尚(南泉愿法嗣)
蘇州西禪和尚。僧問。三乘十二分教則不問。如何是祖師西來的的意。師舉拂子示之。其僧不禮拜。竟參雪峰。雪峰問。甚麼處來。曰浙中來。雪峰曰。今夏甚麼處。曰西禪。雪峰曰。和尚安否。曰來時萬福。雪峰曰。何不且在彼從容。曰佛法不明。雪峰曰。有甚麼事。僧舉前話。雪峰曰。汝作么生不肯伊。曰是境。雪峰曰。汝見蘇州城里人家男女否。曰見。雪峰曰。汝見路上林木池沼否。曰見。雪峰曰。凡睹人家男女。大地林沼。總是境。汝還肯否。曰肯。雪峰曰。祇如舉起拂子。汝作么生不肯。僧乃禮拜曰。學人取次發言。乞師慈悲。雪峰曰。盡乾坤是個眼。
【現代漢語翻譯】 現代漢語譯本 一拍粉碎。你們還來這裡，想要尋找什麼？（又拍了一下）。
靈鷲閑禪師（南泉愿法嗣）
池州靈鷲閑禪師，明水和尚問：『如何是頓獲法身？』禪師說：『一透龍門云外望，莫作黃河點額魚。』仰山問：『寂寂無言，如何視聽？』禪師說：『無縫塔前多雨水。』
日子和尚（南泉愿法嗣）
日子和尚，因為亞溪前來參拜，禪師作出要打的姿勢。亞溪說：『這老山鬼，還看見我在。』禪師說：『罪過罪過，剛才失了禮數。』亞溪想要進一步說話，禪師便喝斥。亞溪說：『大陣目前不妨難御。』禪師說：『是是。』亞溪說：『不是不是。』（趙州諗（778-897）說：『可憐這兩個傢伙，不識轉身句。』）
蘇州西禪和尚（南泉愿法嗣）
蘇州西禪和尚，有僧人問：『三乘十二分教則不問，如何是祖師西來的的意？』禪師舉起拂子來指示他。那僧人不禮拜，竟然去參拜雪峰。雪峰問：『從哪裡來？』僧人說：『從浙中來。』雪峰說：『今年夏天在哪裡？』僧人說：『西禪。』雪峰說：『和尚安好？』僧人說：『來的時候萬福。』雪峰說：『為什麼不先在那裡從容待著？』僧人說：『佛法不明。』雪峰說：『有什麼事？』僧人舉了之前的話。雪峰說：『你為什麼不認可他？』僧人說：『那是境。』雪峰說：『你看見蘇州城里人家男女嗎？』僧人說：『看見。』雪峰說：『你看見路上的林木池沼嗎？』僧人說：『看見。』雪峰說：『凡是看見人家男女，大地林沼，都是境，你還認可嗎？』僧人說：『認可。』雪峰說：『既然如此，舉起拂子，你為什麼不認可？』僧人於是禮拜說：『學人隨便發言，乞求師父慈悲。』雪峰說：『盡乾坤是個眼。』
【English Translation】 English version (Strikes once, shattering). Where else are you people coming here to seek? (Strikes again).
Zen Master Xian of Lingjiu (Successor of Nanquan Yuan)
Zen Master Xian of Lingjiu in Chizhou. Monk Mingshui asked: 'What is the sudden attainment of the Dharmakaya (法身, Dharma body)?' The Master said: 'Once through the Dragon Gate (龍門), gaze beyond the clouds; do not become a fish that touches its forehead in the Yellow River.' Yangshan (仰山) asked: 'In silent speechlessness, how does one see and hear?' The Master said: 'Before the seamless stupa (無縫塔), there is much rain.'
Monk Rizi (Successor of Nanquan Yuan)
Monk Rizi, because Yaxi came to visit, the Master made a striking gesture. Yaxi said: 'This old mountain ghost still sees me.' The Master said: 'Fault, fault. Just now I failed to greet you properly.' Yaxi wanted to speak further, but the Master then shouted. Yaxi said: 'A great array before one is indeed difficult to resist.' The Master said: 'Yes, yes.' Yaxi said: 'No, no.' (Zhao Zhouzhen (趙州諗, 778-897) said: 'Pitiful are these two fellows, not recognizing the turning phrase.')
Monk Xichan of Suzhou (Successor of Nanquan Yuan)
Monk Xichan of Suzhou, a monk asked: 'The Three Vehicles and Twelve Divisions of the Teachings I will not ask about; what is the meaning of the Patriarch's (祖師) coming from the West?' The Master raised his whisk (拂子) to show him. That monk did not bow, and instead went to visit Xuefeng (雪峰). Xuefeng asked: 'Where do you come from?' The monk said: 'From Zhejiang.' Xuefeng said: 'Where were you this summer?' The monk said: 'Xichan.' Xuefeng said: 'Is the Abbot well?' The monk said: 'When I left, he was very well.' Xuefeng said: 'Why didn't you stay there leisurely?' The monk said: 'The Buddha-dharma (佛法) is not clear.' Xuefeng said: 'What is the matter?' The monk recounted the previous conversation. Xuefeng said: 'Why did you not acknowledge him?' The monk said: 'It is an object (境).' Xuefeng said: 'Do you see the men and women in the houses in the city of Suzhou?' The monk said: 'I see them.' Xuefeng said: 'Do you see the trees and ponds on the road?' The monk said: 'I see them.' Xuefeng said: 'All that is seen, the men and women in the houses, the trees and ponds of the great earth, are all objects; do you acknowledge them?' The monk said: 'I acknowledge them.' Xuefeng said: 'Since that is so, why do you not acknowledge the raising of the whisk?' The monk then bowed and said: 'This student spoke carelessly; I beg the Master's compassion.' Xuefeng said: 'The entire universe is an eye.'
汝向甚麼處蹲坐。僧無語。
陸亙大夫(南泉愿法嗣)
宣州刺史陸亙大夫。問南泉。古人瓶中養一鵝。鵝漸長大。出瓶不得。如今不得毀瓶。不得損鵝。和尚作么生出得。南泉召大夫。亙應諾。南泉曰。出也。亙從此開解。即禮謝(高峰妙云。南泉潦倒。手眼不親。縱饒出得。也是死貨。高峰只向他道。大夫還曾示人么。才擬祗對。便與亂棒打出。非特為這漢。脫卻鶻臭布衫。要使天下衲僧。個個解粘去縛。慶快平生)○暨南泉圓寂。院主問曰。大夫何不哭先師。大夫曰。院主道得即哭。院主無對(長慶棱代云。合哭不合哭)。
甘贄行者(南泉愿法嗣)
池州甘贄行者。一日入南泉設齋。黃檗為首座。贄請施財。黃檗曰。財法二施。等無差別。贄曰。恁么道。爭消得某甲䞋。便將出去。須臾復入曰。請施財。黃檗曰。財法二施。等無差別。贄乃行䞋(翠巖真云。甘贄行者。黠兒落節。黃檗施財。何曾夢見 云居元云。大小黃檗。被甘贄換卻一隻眼 徑山杲云。一等是隨邪逐惡。云居羅漢。卻較些子 靈隱岳雲。總是掩耳偷鈴。殊不知甘贄有收有放。首座徹底惺惺。云收雨霽長天闊。一對鴛鴦畫不成 楚石琦雲師子咬人。韓獹逐塊)○又一日入寺設粥。仍請南泉唸誦。南泉乃白椎曰。請大
【現代漢語翻譯】 你向什麼地方蹲坐？僧人沒有回答。
陸亙大夫（南泉愿的法嗣）
宣州刺史陸亙大夫，問南泉（南泉愿，748-835）：『古人瓶中養了一隻鵝，鵝漸漸長大，出不了瓶子。現在既不能打破瓶子，又不能損傷鵝，和尚你怎麼樣才能把它弄出來？』南泉叫了一聲：『大夫！』陸亙應了一聲『諾』。南泉說：『出來了。』陸亙從此開悟，立刻禮拜感謝（高峰妙云說：『南泉太潦草了，手眼不親切。縱然能弄出來，也是死的。』高峰只對他說：『大夫你曾經這樣開示過別人嗎？』剛要回答，就用亂棒打出去。不只是為這人脫掉那件骯髒的布衫，而是要使天下所有的僧人，個個都能解開束縛，獲得平生的快樂）。等到南泉圓寂，院主問：『大夫為什麼不哭先師？』大夫說：『院主說得對就哭。』院主無言以對（長慶棱代他說：『該哭還是不該哭？』）。
甘贄行者（南泉愿的法嗣）
池州甘贄行者，有一天到南泉寺設齋。黃檗（？-855）擔任首座。甘贄請求施捨財物。黃檗說：『財施和法施，等同沒有差別。』甘贄說：『這麼說，怎麼能用得了我的錢？』便把錢拿了出去。一會兒又進來，說：『請施捨財物。』黃檗說：『財施和法施，等同沒有差別。』甘贄於是佈施了錢（翠巖真說：『甘贄行者，聰明人失算。黃檗施捨財物，做夢也沒想到。』云居元說：『黃檗老和尚，被甘贄換掉了一隻眼睛。』徑山杲說：『同樣是隨邪逐惡，云居羅漢，還稍微好一點。』靈隱岳說：『都是掩耳盜鈴，殊不知甘贄有收有放，首座徹底清醒。云收雨霽長天闊，一對鴛鴦畫不成。』楚石琦說：『獅子咬人，韓獹追逐土塊。』）。又有一天到寺里設粥，仍然請南泉唸誦。南泉於是敲椎說：『請大家』
【English Translation】 Where are you squatting? The monk remained silent.
Lu Xuan, the Grand Master (Dharma heir of Nanquan Yuan)
The Prefect of Xuanzhou, Grand Master Lu Xuan, asked Nanquan (Nanquan Yuan, 748-835): 'An ancient person kept a goose in a bottle. The goose gradually grew bigger and could not get out of the bottle. Now, one must not break the bottle, nor harm the goose. How would the monk get it out?' Nanquan called out, 'Grand Master!' Xuan responded, 'Yes.' Nanquan said, 'It's out!' From this, Xuan became enlightened and immediately bowed in gratitude (Gaofeng Miaoyun said: 'Nanquan was too careless, his hands and eyes were not attentive. Even if he could get it out, it would be dead. Gaofeng would have just asked him, 'Grand Master, have you ever shown this to others?' As soon as he tried to answer, he would be beaten out with random blows. It's not just to take off this man's dirty cloth robe, but to make all the monks in the world able to untie their bonds and gain lifelong joy'). When Nanquan passed away, the abbot asked, 'Why doesn't the Grand Master weep for the late teacher?' The Grand Master said, 'I will weep if the abbot speaks correctly.' The abbot had no reply (Changqing Leng said on his behalf, 'Should he weep or should he not weep?').
Layman Gan Zhi (Dharma heir of Nanquan Yuan)
Layman Gan Zhi of Chizhou, one day entered Nanquan Monastery to offer a vegetarian feast. Huangbo (?-855) was the head seat. Zhi requested to give alms. Huangbo said, 'The giving of wealth and the giving of Dharma are equally without difference.' Zhi said, 'If that's the case, how can my money be used?' Then he took the money away. After a while, he came back in and said, 'Please give alms.' Huangbo said, 'The giving of wealth and the giving of Dharma are equally without difference.' Zhi then gave the money (Cuiyan Zhen said, 'Layman Gan Zhi, a clever person made a miscalculation. Huangbo giving alms, he never dreamed of it.' Yunju Yuan said, 'Old Master Huangbo, had one of his eyes replaced by Gan Zhi.' Jingshan Gao said, 'Equally following evil and pursuing wickedness, the Arhat of Yunju is slightly better.' Lingyin Yue said, 'All are covering their ears to steal a bell, not knowing that Gan Zhi has both taking and releasing, the head seat is thoroughly awake. The clouds clear, the rain stops, and the sky is wide, a pair of mandarin ducks cannot be painted.' Chushi Qi said, 'The lion bites people, the Korean hound chases after clods.'). Another day, he entered the temple to offer porridge, and still requested Nanquan to recite scriptures. Nanquan then struck the gavel and said, 'Please everyone'
眾。為貍奴白牯。念摩訶般若波羅蜜。贄拂袖便出。南泉粥后問典座。行者在甚處。典座曰。當時便去也。南泉便打破鍋子(徑山杲云。心不負人。面無慚色)。
雙嶺玄真禪師(鹽官安法嗣)
洪州雙嶺玄真禪師。初問道吾。無神通菩薩。為甚麼足跡難尋。道吾曰。同道者方知。師曰。和尚還知否。道吾曰。不知。師曰。何故不知。道吾曰。去。你不識我語。師後於鹽官處。悟旨焉。
芙蓉靈訓禪師(歸宗常法嗣)
禪州芙蓉山靈訓禪師。初參歸宗問。如何是佛。歸宗曰。我向汝道。汝還信否。曰和尚誠言。安敢不信。歸宗曰。即汝便是。師曰。如何保任。歸宗曰。一翳在眼。空華亂墜(法眼益云。若無後語。有甚麼歸宗也)○師辭。歸宗問。甚麼處去。曰歸嶺中去。歸宗曰。子在此多年。裝束了卻來。為子說一上佛法。師結束了上去。歸宗曰。近前來。師乃近前。歸宗曰。時寒途中善為。師聆此言。頓忘前解。
高亭和尚(歸宗常法嗣)
漢南高亭和尚。有僧自夾山來禮拜。師便打。僧曰。特來禮拜。何得打某甲。僧再禮拜。師又打趁。僧回舉似夾山。夾山曰。汝會也無。曰不會。夾山曰。賴汝不會。若會。即夾山口啞。
五臺智通禪師(歸宗常法嗣)
五臺
【現代漢語翻譯】 現代漢語譯本 眾僧。爲了貓和白牛，唸誦《摩訶般若波羅蜜多》（Great Perfection of Wisdom）。（南泉普愿）拂袖便離開。南泉（普愿）粥后問典座（負責僧眾飲食的僧人）：『行者（雲遊僧人）在哪裡？』典座說：『當時就走了。』南泉（普愿）便打破了鍋子（徑山杲（禪師）說：『心不負人，面無慚色』）。
雙嶺玄真禪師（鹽官安（禪師）的法嗣）
洪州（今江西省）雙嶺玄真禪師，最初問道吾（禪師）：『無神通的菩薩，為什麼足跡難尋？』道吾（禪師）說：『同道者方知。』玄真禪師說：『和尚（對僧人的尊稱）還知道嗎？』道吾（禪師）說：『不知。』玄真禪師說：『為什麼不知？』道吾（禪師）說：『去，你不識我的話。』玄真禪師後來在鹽官（禪師）處，領悟了旨意。
芙蓉靈訓禪師（歸宗常（禪師）的法嗣）
禪州（具體地點不詳）芙蓉山靈訓禪師，最初參拜歸宗（禪師）時問：『如何是佛？』歸宗（禪師）說：『我向你道，你還信嗎？』靈訓禪師說：『和尚誠懇之言，怎敢不信。』歸宗（禪師）說：『即你便是。』靈訓禪師說：『如何保任？』歸宗（禪師）說：『一翳在眼，空華亂墜。』（法眼益（禪師）說：『若無後語，有什麼歸宗（禪師）也？』）靈訓禪師告辭。歸宗（禪師）問：『什麼地方去？』靈訓禪師說：『歸嶺中去。』歸宗（禪師）說：『你在這裡多年，裝束完畢再來，為你講一講佛法。』靈訓禪師收拾完畢上去。歸宗（禪師）說：『近前來。』靈訓禪師於是走近前。歸宗（禪師）說：『時寒，途中好自為之。』靈訓禪師聽到此言，頓時忘記了之前的理解。
高亭和尚（歸宗常（禪師）的法嗣）
漢南（今湖北省南部）高亭和尚，有僧人從夾山（禪師處）來禮拜。高亭和尚便打他。僧人說：『特來禮拜，為何打我？』僧人再次禮拜，高亭和尚又打他並趕走。僧人回去告訴夾山（禪師）。夾山（禪師）說：『你明白了嗎？』僧人說：『不明白。』夾山（禪師）說：『幸虧你不明白。如果明白了，我就啞口無言了。』
五臺智通禪師（歸宗常（禪師）的法嗣）
五臺（山）
【English Translation】 English version The assembly. For the sake of cats and white cows, recited the Mahāprajñāpāramitā (Great Perfection of Wisdom). Nanquan Puyuan (南泉普願) flicked his sleeve and left. After the porridge, Nanquan (南泉普願) asked the cook: 'Where is the traveler?' The cook said: 'He left immediately.' Nanquan (南泉普願) then broke the pot. (Jingshan Gao (徑山杲) said: 'A clear conscience fears no accusation.')
Chan Master Xuanzhen of Shuangling (雙嶺) Mountain (Lineage of Yanguan An (鹽官安))
Chan Master Xuanzhen (玄真) of Shuangling (雙嶺) Mountain in Hongzhou (洪州, modern Jiangxi Province), initially asked Daowu (道吾): 'Why are the footprints of a Bodhisattva without supernatural powers difficult to find?' Daowu (道吾) said: 'Only those who share the path know.' The Master said: 'Does the Abbot (和尚) know?' Daowu (道吾) said: 'I don't know.' The Master said: 'Why don't you know?' Daowu (道吾) said: 'Go away, you don't understand my words.' Later, the Master understood the meaning at Yanguan's (鹽官) place.
Chan Master Lingxun of Furong (芙蓉) (Lineage of Guizong Chang (歸宗常))
Chan Master Lingxun (靈訓) of Furong (芙蓉) Mountain in Chanzhou (禪州), initially asked Guizong (歸宗) when visiting: 'What is Buddha?' Guizong (歸宗) said: 'If I tell you, would you believe it?' Lingxun (靈訓) said: 'I wouldn't dare not believe the Abbot's (和尚) sincere words.' Guizong (歸宗) said: 'You are it.' Lingxun (靈訓) said: 'How to maintain it?' Guizong (歸宗) said: 'With one speck in the eye, myriad illusions arise.' (Fayan Yi (法眼益) said: 'If there were no later words, what would Guizong (歸宗) be?') The Master bid farewell. Guizong (歸宗) asked: 'Where are you going?' Lingxun (靈訓) said: 'Returning to the mountains.' Guizong (歸宗) said: 'You have been here for many years, get ready and come back, and I will tell you about the Dharma.' The Master finished packing and went up. Guizong (歸宗) said: 'Come closer.' The Master came closer. Guizong (歸宗) said: 'It's cold, take care on the journey.' Upon hearing these words, the Master immediately forgot his previous understanding.
Heshang (和尚) Gaoting (高亭) (Lineage of Guizong Chang (歸宗常))
Heshang (和尚) Gaoting (高亭) of Hannan (漢南, southern Hubei Province), a monk came from Jiashan (夾山) to pay respects. The Master hit him. The monk said: 'I came especially to pay respects, why do you hit me?' The monk bowed again, and the Master hit him again and chased him away. The monk returned and told Jiashan (夾山). Jiashan (夾山) said: 'Do you understand?' The monk said: 'I don't understand.' Jiashan (夾山) said: 'Fortunately, you don't understand. If you understood, I would be speechless.'
Chan Master Zhitong (智通) of Wutai (五臺) Mountain (Lineage of Guizong Chang (歸宗常))
Wutai (五臺) Mountain
山智通禪師。(自稱大禪佛)初在歸宗會下。忽一夜連叫曰。我大悟也。眾駭之。明日上堂眾集。歸宗曰。昨夜大悟底僧出來。師出曰。某甲。歸宗曰。汝見甚麼道理。便言大悟。試說看。師曰。師姑元是女人作。歸宗異之。師便辭去。歸宗門送。與提笠子。師接得笠子。戴頭上便行。更不回顧。
普化和尚(盤山積法嗣)
鎮州普化和尚者。不知何許人也。師事盤山。密受真訣。而徉狂。出言無度。暨盤山順世。乃于北地行化。或城市。或冢間。振一鐸曰。明頭來明頭打。暗頭來暗頭打。四方八面來旋風打。虛空來連架打。一日臨濟。令僧捉住曰。總不恁么來時如何。師拓開曰。來日大悲院裡有齋。僧回舉似臨濟。臨濟曰。我從來疑看這漢(五祖演云。若是五祖則不然。有人問。總不恁么來時如何。和聲便打。是他須道五祖盲枷瞎棒。我只要你恁么道。何故。一任舉似諸方)○凡見人。無高下。皆振鐸一聲。時號普化和尚。或將鐸就人耳邊振之。或附其背。有回顧者。即展手曰。乞我一錢○師嘗暮入臨濟院。吃生菜。臨濟曰。這漢大似一頭驢。師便作驢鳴。臨濟謂直歲曰。細抹草料著。師曰。少室人不識。金陵又再來。臨濟一隻眼。到處為人開(趙州諗云。何不與他本分草料)○師見馬步使出喝道。師
【現代漢語翻譯】 現代漢語譯本 山智通禪師（自稱大禪佛）最初在歸宗禪師的門下。忽然一夜連聲叫喊說：『我大徹大悟了！』眾人都感到驚駭。第二天上堂時，大家聚集在一起。歸宗禪師說：『昨天晚上大徹大悟的僧人出來。』山智通禪師走出來說：『就是我。』歸宗禪師問：『你見到了什麼道理，就說自己大徹大悟了？試著說來看看。』山智通禪師說：『師姑原來是女人做的。』歸宗禪師對他感到驚異。山智通禪師於是告辭離去。歸宗禪師送他出門，遞給他斗笠。山智通禪師接過斗笠，戴在頭上就走了，再也沒有回頭。
普化和尚（盤山積的法嗣）
鎮州的普化和尚，不知道是哪裡人。他師事盤山禪師，秘密地接受了真正的訣竅，卻裝作瘋癲，說話沒有節制。等到盤山禪師圓寂后，他就在北方各地游化。有時在城市，有時在墳墓間，搖著一個鈴鐺說：『明頭來明頭打，暗頭來暗頭打，四方八面來旋風打，虛空來連架打。』有一天，臨濟禪師命令僧人抓住他說：『總不這樣來時怎麼辦？』普化禪師推開他說：『明天大悲院裡有齋飯。』僧人回去把這件事告訴了臨濟禪師。臨濟禪師說：『我一直懷疑這個人。』（五祖演禪師說：『如果是五祖，就不會這樣。如果有人問：總不這樣來時怎麼辦？就立刻打他。』）『他必須說五祖是盲人用的枷鎖和瞎子用的棍棒。我只要你這樣說。』為什麼呢？『任憑你告訴各方。』）凡是見到人，無論地位高低，都搖一下鈴鐺。當時人們稱他為普化和尚。有時把鈴鐺放在人的耳邊搖，有時貼在人的背上。有人回頭看，他就伸出手說：『乞討我一文錢。』普化禪師曾經在晚上進入臨濟院，吃生菜。臨濟禪師說：『這個人很像一頭驢。』普化禪師就學驢叫。臨濟禪師對管事的僧人說：『仔細地給他鋪上草料。』普化禪師說：『少室山的人不認識我，金陵我又要再來。臨濟禪師只有一隻眼，到處為人開示。』（趙州諗禪師說：『為什麼不給他應得的草料？』）普化禪師看見馬步使出行時高聲呼喊，普化禪師
【English Translation】 English version Zen Master Shanzhitong (山智通) (who called himself Great Zen Buddha) was initially under Guizong (歸宗). Suddenly one night, he shouted repeatedly, 'I have attained great enlightenment!' The crowd was shocked. The next day, when everyone gathered in the hall, Guizong (歸宗) said, 'The monk who attained great enlightenment last night, come out.' Shanzhitong (山智通) came out and said, 'It is I.' Guizong (歸宗) asked, 'What principle did you see that made you say you attained great enlightenment? Try to explain it.' Shanzhitong (山智通) said, 'A nun was originally made from a woman.' Guizong (歸宗) was surprised by this. Shanzhitong (山智通) then bid farewell and left. Guizong (歸宗) saw him off, handing him a bamboo hat. Shanzhitong (山智通) took the hat, put it on his head, and left, never looking back.
Monk Puhua (普化) (a Dharma heir of Panshan Ji (盤山積))
Monk Puhua (普化) of Zhenzhou (鎮州), it is not known where he was from. He served Zen Master Panshan (盤山), secretly receiving the true secrets, but feigning madness, speaking without restraint. When Panshan (盤山) passed away, he traveled and transformed in the northern regions. Sometimes in cities, sometimes among tombs, he shook a bell, saying, 'The bright head comes, strike the bright head; the dark head comes, strike the dark head; the four directions and eight sides come, strike with a whirlwind; the void comes, strike with a connected frame.' One day, Linji (臨濟) ordered a monk to seize him and said, 'What if it doesn't come like this at all?' Puhua (普化) pushed him away and said, 'Tomorrow there will be a vegetarian meal at the Great Compassion Monastery.' The monk returned and told Linji (臨濟) about this. Linji (臨濟) said, 'I have always been suspicious of this man.' (Zen Master Wuzu Yan (五祖演) said, 'If it were Wuzu (五祖), it would not be like this. If someone asked, 'What if it doesn't come like this at all?' he would strike him immediately. 'He must say that Wuzu (五祖) is a blind man's yoke and a blind man's stick.' I only want you to say this. Why? 'Let you tell all directions.') Whenever he saw someone, regardless of their status, he would shake the bell once. At that time, people called him Monk Puhua (普化). Sometimes he would shake the bell near a person's ear, sometimes he would attach it to their back. If someone looked back, he would stretch out his hand and say, 'Beg me for a penny.' Monk Puhua (普化) once entered Linji Monastery (臨濟院) at night and ate raw vegetables. Linji (臨濟) said, 'This man is very much like a donkey.' Puhua (普化) then brayed like a donkey. Linji (臨濟) said to the supervising monk, 'Carefully spread straw for him.' Puhua (普化) said, 'The people of Shaoshi Mountain (少室山) do not recognize me, I will come to Jinling (金陵) again. Linji (臨濟) has only one eye, opening the way for people everywhere.' (Zen Master Zhaozhou Congshen (趙州諗) said, 'Why not give him the straw he deserves?') Puhua (普化) saw the cavalry officer shouting loudly when he went out, Puhua (普化)
亦喝道。作相樸勢。馬步使令人打五棒。師曰。似即似。是即不是○師嘗于阛阓間搖鐸唱曰。覓個去處不可得。時道吾遇之。把住問曰。汝擬去甚麼處。師曰。汝從甚麼處來。道吾無語。師掣手便去○臨濟一日。與河陽木塔長老。同在僧堂內坐。正說師每日在街市。掣風掣顛。知他是凡是聖。師忽入來。臨濟便問。汝是凡是聖。師曰。汝且道我是凡是聖。臨濟便喝。師以手指曰。河陽新婦子。木塔老婆禪。臨濟小廝兒。卻具一隻眼。臨濟曰。這賊。師曰。賊賊。便出去○唐咸通初。將示滅。乃入市謂人曰。乞我一個直裰。人或與披襖。或與布裘。皆不受。振鐸而去。臨濟令人送與一棺。師笑曰。臨濟廝兒饒舌。便受之。乃辭眾曰。普化明日去東門死也。郡人相率送出城。師厲聲曰。今日葬不合青烏。乃曰。明日南門遷化。人亦隨之。又曰。明日出西門方吉。人出漸稀。出已還返。人意稍怠。第四日自擎棺出北門外。振鐸入棺而逝。郡人奔走出城揭棺視之。已不見。唯聞空中鐸聲漸遠。莫測其由。
壽州良遂禪師(麻谷徹法嗣)
壽州良遂禪師。參麻谷。麻谷見來。便將鋤頭去鋤草。師到鋤草處。麻谷殊不顧。便歸方丈。閉卻門。師次日復去。麻谷又閉門。師乃敲門。麻谷問。阿誰。師曰良遂。才稱名。忽
【現代漢語翻譯】 亦喝道，擺出相撲的架勢，像馬步一樣，讓人打五棒。師父說：『像倒是像，是卻不是。』○師父曾經在鬧市中搖著鈴鐺唱道：『覓個去處不可得（找不到一個去處）。』當時道吾遇到他，抓住他問道：『你打算去什麼地方？』師父說：『你從什麼地方來？』道吾無話可說。師父抽回手就走了。○臨濟有一天，與河陽木塔長老，一同在僧堂內坐著，正在說師父每日在街市上，瘋瘋癲癲，不知道他是凡人還是聖人。師父忽然進來，臨濟便問：『你是凡人還是聖人？』師父說：『你且說說我是凡人還是聖人？』臨濟便喝了一聲。師父用手指著說：『河陽新婦子，木塔老婆禪，臨濟小廝兒，卻具一隻眼。』臨濟說：『這賊。』師父說：『賊賊。』便出去了。○唐咸通初年（公元860年左右），將要示寂，便到街市上對人說：『乞討一件直裰（僧衣）。』有人給他披襖，有人給他布裘，他都不接受，搖著鈴鐺走了。臨濟讓人送給他一口棺材。師父笑著說：『臨濟這小子饒舌。』便接受了棺材，於是告別眾人說：『普化明日去東門死也。』郡里的人爭相送他出城。師父厲聲說：『今日葬不合青烏（不適合用風水術選擇墓地）。』於是說：『明日南門遷化。』人們也跟著他。又說：『明日出西門方吉。』人們出來的人漸漸稀少，出來后又返回。人們的心意稍微懈怠。第四天，他自己抬著棺材出北門外，搖著鈴鐺進入棺材而逝。郡里的人奔跑出城揭開棺材看，已經不見了，只聽到空中鈴鐺的聲音漸漸遠去，沒有人能測知其中的緣由。
壽州良遂禪師(麻谷徹法嗣)
壽州良遂禪師，參拜麻谷。麻谷見他來了，便拿著鋤頭去鋤草。禪師到了鋤草的地方，麻谷完全不理睬他，便回到方丈，關上門。禪師第二天又去，麻谷又關門。禪師便敲門。麻谷問：『是誰？』禪師說：『良遂。』剛一報上名字，忽然...
【English Translation】 He also shouted, striking a sumo stance, like a horse stance, making people hit him five times with a stick. The master said, 'It resembles, but it is not.' ○ The master once shook his bell in the marketplace and chanted, 'Seeking a place to go, but it cannot be found.' At that time, Daowu encountered him, grabbed him and asked, 'Where do you intend to go?' The master said, 'Where do you come from?' Daowu was speechless. The master withdrew his hand and left. ○ One day, Linji was sitting in the monks' hall with Elder Muta of Heyang, discussing how the master was daily in the streets, acting crazy, not knowing whether he was a mortal or a sage. The master suddenly entered, and Linji asked, 'Are you a mortal or a sage?' The master said, 'Tell me, am I a mortal or a sage?' Linji then shouted. The master pointed his finger and said, 'The new bride of Heyang, the old woman's Chan of Muta, the little servant of Linji, yet possesses one eye.' Linji said, 'This thief.' The master said, 'Thief, thief.' and then left. ○ In the early years of Xiantong of the Tang Dynasty (approximately 860 AD), as he was about to pass away, he went to the market and said to people, 'Beg me for a zhiduo (monk's robe).' Some gave him a padded jacket, some gave him a cloth fur coat, but he did not accept any of them, and left shaking his bell. Linji had someone send him a coffin. The master smiled and said, 'Linji, this little fellow is verbose.' He then accepted the coffin, and bid farewell to the crowd, saying, 'Puhua will die at the east gate tomorrow.' The people of the county rushed to send him out of the city. The master sternly said, 'Today's burial does not accord with qingwu (geomancy).' Then he said, 'Tomorrow I will transform at the south gate.' The people also followed him. He also said, 'Tomorrow it will be auspicious to go out of the west gate.' The people who came out gradually decreased, and after coming out, they returned. The people's intentions were slightly relaxed. On the fourth day, he carried the coffin himself out of the north gate, shook the bell and entered the coffin and passed away. The people of the county ran out of the city and opened the coffin to look, but he was already gone, only the sound of the bell in the air gradually faded away, and no one could fathom the reason.
Chan Master Liang Sui of Shouzhou (Successor of Magu's Dharma)
Chan Master Liang Sui of Shouzhou visited Magu. When Magu saw him coming, he took a hoe and went to weed. When the master arrived at the weeding place, Magu completely ignored him and returned to his abbot's room, closing the door. The master went again the next day, and Magu closed the door again. The master then knocked on the door. Magu asked, 'Who is it?' The master said, 'Liang Sui.' As soon as he said his name, suddenly...
然契悟曰。和尚莫謾良遂。良遂若不來禮拜和尚。洎被經論賺過一生。麻谷便開門相見。及歸講肆。謂眾曰。諸人知處。良遂總知。良遂知處。諸人不知(雲門偃云。便有逆水之波。如今得入。是順水之意。亦喚作雙放時節。又云。麻谷問阿誰。他道莫瞞某甲。不是識破麻谷相見時節。若不禮拜和尚。洎被經論賺過一生。亦知有賺人處。又云。作么生是良遂知處 東林顏云。諸人知處良遂總知。良遂知處諸人不知。作么生是良遂知處。乃云。鸕鶿語鶴 靈隱岳雲。為人為徹。咬著生鐵。逆水之波。虛空釘橛)。
薯山慧超禪師(東寺會法嗣)
吉州薯山慧超禪師。洞山來禮拜次。師曰汝。已住一方。又來這裡作么。曰良價無柰疑何。特來見和尚。師召良價。良價應諾。師曰。是甚麼。良價無語。師曰。好個佛。祇是無光𦦨。
虔州處微禪師(西堂藏法嗣)
虔州處微禪師。問仰山。汝名甚麼。仰山曰。慧寂。師曰。那個是慧。那個是寂。仰山曰。祇在目前。師曰。猶有前後在。仰山曰。前後且置。和尚見個甚麼。師曰。喫茶去。
龜山智具禪師(章敬腪法嗣)
福州龜山智具禪師。揚州柳氏子。初謁章敬。章敬問。何所而至。師曰。至無所至。來無所來。章敬雖默然。師亦自悟
【現代漢語翻譯】 現代漢語譯本： 然後契悟說道：『和尚不要欺騙良遂，良遂若是不來禮拜和尚，恐怕會被經論欺騙過一生。』麻谷於是開門相見。等到良遂回到講經的地方，對眾人說：『你們知道的地方，良遂都知道；良遂知道的地方，你們卻不知道。』（雲門偃說：『便有逆水之波，如今得以進入，是順水之意，也叫做雙放時節。』又說：『麻谷問的是誰？他回答說不要欺騙我。不是識破麻谷相見的時節，若是不禮拜和尚，恐怕會被經論欺騙過一生，也知道有欺騙人的地方。』又說：『怎麼是良遂知道的地方？』東林顏說：『你們知道的地方良遂都知道，良遂知道的地方你們不知道。怎麼是良遂知道的地方？』於是說：『鸕鶿語鶴。』靈隱岳說：『為人要徹底，咬著生鐵，逆水之波，虛空釘橛。』）
薯山慧超禪師（東寺會法嗣）
吉州薯山慧超禪師，洞山來禮拜時，慧超禪師問：『你已經住在一處地方，又來這裡做什麼？』洞山回答：『良價實在無奈，心中有疑惑，特來見和尚。』慧超禪師叫一聲：『良價！』良價應諾。慧超禪師說：『這是什麼？』良價無語。慧超禪師說：『好一個佛，只是沒有光彩。』
虔州處微禪師（西堂藏法嗣）
虔州處微禪師，問仰山：『你叫什麼名字？』仰山回答：『慧寂。』處微禪師問：『哪個是慧，哪個是寂？』仰山回答：『就在眼前。』處微禪師說：『還有前後之分。』仰山回答：『前後暫且放下，和尚您見到的是什麼？』處微禪師說：『喫茶去。』
龜山智具禪師（章敬腪法嗣）
福州龜山智具禪師，是揚州柳氏之子。最初拜見章敬禪師，章敬禪師問：『從哪裡來？』智具禪師回答：『到無所到，來無所來。』章敬禪師雖然沉默不語，智具禪師自己也領悟了。
【English Translation】 English version: Then, having realized the truth, he said: 'Venerable Monk, do not deceive Liang Sui. If Liang Sui had not come to pay respects to the Venerable Monk, he would have been deceived by scriptures and treatises for his entire life.' Magu then opened the door to receive him. After returning to the lecture hall, he said to the assembly: 'What you all know, Liang Sui knows completely; what Liang Sui knows, you all do not know.' (Yunmen Yan said: 'Then there is the wave against the current. Now being able to enter, it is the meaning of following the current, also called the time of double release.' He also said: 'Who did Magu ask? He replied, do not deceive me. It is not recognizing the time when Magu met him. If he had not paid respects to the Venerable Monk, he would have been deceived by scriptures and treatises for his entire life, also knowing there is a place for deceiving people.' He also said: 'What is the place that Liang Sui knows?' Donglin Yan said: 'What you all know, Liang Sui knows completely; what Liang Sui knows, you all do not know. What is the place that Liang Sui knows?' Then he said: 'The cormorant speaks to the crane.' Lingyin Yue said: 'To help people, help thoroughly, biting on raw iron, a stake nailed in emptiness.')
Chan Master Shushan Huichao (Successor of Dongsi Hui)
Chan Master Huichao of Shushan in Jizhou, when Dongshan came to pay respects, the Master said: 'You are already residing in one place, what are you doing coming here again?' Dongshan replied: 'Liangjia has no choice but to have doubts, so I have come especially to see the Venerable Monk.' The Master called out: 'Liangjia!' Liangjia responded. The Master said: 'What is this?' Liangjia was speechless. The Master said: 'A good Buddha, only without radiance.'
Chan Master Chuwei of Qianzhou (Successor of Xitang Zang)
Chan Master Chuwei of Qianzhou asked Yangshan: 'What is your name?' Yangshan replied: 'Huiji.' The Master said: 'Which is Hui (wisdom), which is Ji (stillness)?' Yangshan replied: 'It is right before your eyes.' The Master said: 'There is still before and after.' Yangshan replied: 'Let's put aside before and after for now, what does the Venerable Monk see?' The Master said: 'Go have tea.'
Chan Master Zhiju of Guishan (Successor of Zhangjing Yun)
Chan Master Zhiju of Guishan in Fuzhou was a son of the Liu family of Yangzhou. He initially visited Zhangjing. Zhangjing asked: 'From where have you come?' The Master replied: 'Arriving at nowhere to arrive, coming from nowhere to come.' Although Zhangjing remained silent, the Master himself also realized the truth.
。
金州操禪師(章敬腪法嗣)
金州操禪師。請米和尚齋。不非坐位。米到展坐具禮拜。師下禪床。米乃坐師位。師卻席地而坐。齋訖米便去。侍者曰。和尚受一切人欽仰。今日坐位。被人奪卻。師曰。三日後若來。即受救在。米三日後果來曰。前日遭賊(僧問鏡清怤。古人道。前日遭賊。意旨如何。鏡清云。祇見錐頭利。不見鑿頭方)。
朗州古顧和尚(章敬腪法嗣)
朗州古堤和尚。尋常見僧來。但曰去。汝無佛性。僧無對。或有對者。莫契其旨。仰山到參。師曰。去。汝無佛性。仰山叉手近前三步應喏。師笑曰。子甚麼處得此三昧來。仰山曰。我從耽源處得名。溈山處得地。師曰。莫是溈山的子么。仰山曰。世諦即不無。佛法即不敢。仰山卻問。和尚從甚處得此三昧。師曰。我從章敬處。得此三昧。仰山嘆曰。不可思議。來者難為湊泊。
上林戒靈禪師(永泰湍法嗣)
湖南上林戒靈禪師。初參溈山。溈山曰。大德作甚麼來。師曰。介冑全具。溈山曰。盡卸了來。與大德相見。師曰。卸了也。溈山咄曰。賊尚未打。卸作甚麼。師無對。仰山代曰。請和尚屏卻左右。溈山以手揖曰。喏喏。師后參永泰。方諭其旨。
五臺秘魔巖和尚(永泰湍法嗣)
五臺山秘
魔巖和尚。常持一木叉。每見僧來禮拜。即叉卻頸曰。那個魔魅教汝出家。那個魔魅教汝行腳。道得也叉下死。道不得也叉下死。速道速道。學徒鮮有對者(明招謙云。我當時若見伊。欲道未道。先與一叉 法眼益代云。乞命乞命 報慈遂代云。老兒家放卻叉子得也 瑯玡覺云。雷聲甚大。雨點全無 五祖戒云。山僧當時若見。奪取叉來驀項叉倒。點把火照。看伊麵皮厚多少)○霍山通和尚訪師。才見。不禮拜。便攛入懷裡。師拊霍山背三下。霍山起拍手曰。師兄三千里外賺我來。三千里外賺我來。便回(保福展云。當斷不斷。返遭其亂 首山念云。千聞不如一見)。
湖南祇林和尚(永泰湍法嗣)
湖南祇林和尚。每叱文殊普賢。皆為精魅。手持木劍。自謂降魔。才見僧來參。便曰。魔來也魔來也。以劍亂揮歸方丈。如是十二年。後置劍無言。僧問。十二年前。為甚麼降魔。師曰。賊不打貧兒家。曰十二年後為甚麼不降魔。師曰。賊不打貧兒家。
南嶽下四世
睦州陳尊宿(黃檗運法嗣)
睦州陳尊宿。諱道明。江南陳氏之後也。目有重瞳□列七星。遊方契旨于黃檗。后為四眾請住觀音院。常百餘眾。經數十載。學者叩激。隨問遽答。詞語峻險。既非循轍。故淺機之流。往往𠷣之。
【現代漢語翻譯】 現代漢語譯本 魔巖和尚，經常拿著一個木叉（一種刑具）。每次見到僧人來禮拜，就用木叉叉住僧人的脖子說：『哪個魔鬼教你出家的？哪個魔鬼教你行腳的？說得出來就叉下死，說不出來也叉下死！快說！快說！』 學徒們很少有能回答上來的。（明招謙說：『我當時如果見到他，不等他說完，先給他一叉。』 法眼益代替回答說：『乞命！乞命！』 報慈遂代替回答說：『老人家放下叉子好嗎？』 瑯玡覺說：『雷聲很大，雨點全無。』 五祖戒說：『山僧我當時如果見到，奪過叉子來，猛地叉倒他，點把火照照，看他麵皮有多厚！』）霍山通和尚拜訪魔巖和尚，剛一見面，不禮拜，就撲入魔巖和尚懷裡。魔巖和尚拍霍山背三下。霍山起身拍手說：『師兄三千里外騙我來！三千里外騙我來！』 隨即離開。（保福展說：『當斷不斷，反受其亂。』 首山念說：『百聞不如一見。』）
湖南祇林和尚（永泰湍的法嗣）
湖南祇林和尚，經常斥責文殊（象徵智慧的菩薩）和普賢（象徵實踐的菩薩），說他們都是妖精鬼魅。手持木劍，自稱降魔。剛見到僧人來參拜，就說：『魔來了！魔來了！』 用劍亂揮，然後回方丈。這樣持續了十二年。後來放下劍不再說話。僧人問：『十二年前，為什麼要降魔？』 祇林和尚說：『賊不打貧兒家。』 僧人問：『十二年後為什麼不降魔了？』 祇林和尚說：『賊不打貧兒家。』
南嶽下四世
睦州陳尊宿（黃檗運的法嗣）
睦州陳尊宿，名道明，是江南陳氏的後代。眼睛裡有雙重瞳孔，排列像北斗七星。遊歷四方，在黃檗處領悟了禪宗的宗旨。後來被四眾弟子請去住持觀音院。常有百餘人跟隨。經歷了數十年。學人向他請教，他隨問隨答，言辭峻峭險峻。既然不遵循常規，所以淺薄的人往往誹謗他。
【English Translation】 English version Monk Moyan often carried a wooden fork (a type of torture instrument). Whenever he saw a monk coming to pay respects, he would fork the monk's neck and say, 'Which demon taught you to become a monk? Which demon taught you to travel on foot? If you can answer, you die under the fork; if you can't answer, you die under the fork! Speak quickly! Speak quickly!' Few students could answer. (Mingzhao Qian said, 'If I had seen him then, before he finished speaking, I would have given him a fork.' Fayan Yi replied on his behalf, 'Spare me! Spare me!' Bao Ci Sui replied on his behalf, 'Old man, why not put down the fork?' Langye Jue said, 'The thunder is very loud, but there is no rain.' Wuzu Jie said, 'If I had seen him then, I would have snatched the fork, knocked him down, lit a fire, and seen how thick his skin was!') When Monk Huoshan Tong visited the master, he did not bow upon seeing him but rushed into the master's arms. The master patted Huoshan's back three times. Huoshan got up, clapped his hands, and said, 'Brother, you tricked me from three thousand miles away! You tricked me from three thousand miles away!' Then he left. (Baofu Zhan said, 'Hesitation leads to chaos.' Shoushan Nian said, 'Seeing once is better than hearing a hundred times.')
Monk Zhilin of Hunan (Successor of Yongtai Tuan)
Monk Zhilin of Hunan often scolded Manjusri (Bodhisattva of wisdom) and Samantabhadra (Bodhisattva of practice), saying they were all goblins and demons. He held a wooden sword and claimed to be subduing demons. Whenever he saw a monk coming to visit, he would say, 'The demon is here! The demon is here!' He would wave the sword wildly and then return to his room. This went on for twelve years. Later, he put down the sword and said nothing. A monk asked, 'Twelve years ago, why did you subdue demons?' The master said, 'Thieves don't rob poor families.' The monk asked, 'Why don't you subdue demons after twelve years?' The master said, 'Thieves don't rob poor families.'
Fourth Generation under Nanyue
Reverend Chen of Muzhou (Successor of Huangbo Yun)
Reverend Chen of Muzhou, whose name was Daoming, was a descendant of the Chen family of Jiangnan. His eyes had double pupils, arranged like the seven stars of the Big Dipper. He traveled around and realized the essence of Chan Buddhism under Huangbo. Later, he was invited by the fourfold assembly to reside at Guanyin Monastery. He was often followed by more than a hundred people. After decades, students asked him questions, and he answered them immediately, his words were sharp and dangerous. Since he did not follow the usual paths, shallow people often slandered him.
唯玄學性敏者欽伏。由是諸方歸慕。咸以尊宿稱。后歸開元。(今改兜率)居房織蒲鞋以養母。故有陳蒲鞋之號。巢寇入境。師標大草屨于城門。巢欲棄之。竭力不能舉。嘆曰。睦州有大聖人。舍城而去○一日晚參。謂眾曰。汝等諸人。還得個入頭處也未。若未得個入頭處。須覓個入頭處。若得個入頭處。已后不得孤負老僧。時有僧出禮拜曰。某甲終不敢孤負和尚。師曰。早是孤負我了也(徑山杲云。咄葛藤得也未)○師尋常。見衲僧來即閉門。或見講僧。乃召曰座主。座主應諾。師曰。擔板漢(雪竇顯云。睦州只具一隻眼。何故。這僧喚既回頭。因甚卻成擔板)○一日在廊階上立。僧問。陳尊宿房在何處。師脫草屨驀頭打。僧便走。師召大德。僧回首。師指曰。卻從那邊去○天使問。三門俱開。從那門入。師喚尚書。天使應諾。師曰。從信門入。天使又見畫壁問曰。二尊者對譚何事。師摑露柱曰。三身中。那個不說法○問座主。講甚麼經。曰講涅槃經。師曰。問一段義得么。曰得。師以腳踢空。吹一吹曰。是甚麼義。曰經中無此義。師曰。脫空謾語漢。五百力士揭石義。卻道無○師見僧乃曰。見成公案。放汝三十棒。(云峰悅云。作賊人心虛 徑山杲云又添得一個道了。問沖密。你道我恁么道。還有過也無沖密雲。
作賊人心虛。妙喜云。三個也有)曰某甲如是。師曰。三門頭金剛。為甚麼舉拳。曰金剛尚乃如是。師便打(徑山杲云。雖然無孔笛。撞著氈拍板。直是五音調暢。六律和諧。仔細檢點將來。未免傍觀者哂。且道誰是傍觀者。良久云。不得動著。動著打折驢腰 楚石琦云。睦州與這僧。二俱作家。二俱不作家。還有人辨得出么)○問。如何是向上一路。師曰。要道有甚麼難。曰請師道。師曰。初三十一。中九。下七○問。以一重去一重即不問。不以一重去一重時如何。師曰。昨朝栽茄子。今日種冬瓜○問。如何是曹溪的的意。師曰。老僧愛嗔不愛喜。曰為甚麼如是。師曰。路逢劍客須呈劍。不是詩人莫說詩○問。高揖釋迦。不拜彌勒時如何。師曰。昨日有人問。趁出了也。曰和尚恐某甲不實邪。師曰。拄杖不在。苕帚柄聊與三十(雪竇顯云。睦州只有受璧之心。且無割城之意 南堂靜云。衲僧家。高揖釋迦。不拜彌勒。不為分外。也須是本分鉗錘。方能知其真偽。何故。出羣須是英靈漢。敵勝還他師子兒。選佛若無如是眼。直饒千載亦奚為 西禪需云。若要扶持大法。舉唱宗乘。這老漢。卻較些子。諸人要見睦州么劍為不平離寶匣。藥因救病出金瓶 靈隱岳雲。以毒攻毒。以楔出楔。還他睦州老漢始得。今日有人恁么
【現代漢語翻譯】 現代漢語譯本 『做賊人心虛』。妙喜（禪師名）說：『三個也有。』僧人說：『某甲（我）就是這樣。』 師父說：『三門頭（寺廟大門）的金剛，為什麼舉拳？』 僧人說：『金剛尚且如此。』 師父便打。（徑山杲（禪師名）說：『雖然是無孔的笛子，撞到氈拍板上，竟然五音調暢，六律和諧。仔細檢查起來，難免被旁觀者嘲笑。那麼誰是旁觀者呢？』 良久說：『不得觸動它，觸動它就會打斷驢腰。』 楚石琦（禪師名）說：『睦州（禪師名）和這個僧人，兩人都是內行，兩人又都不是內行。還有人能辨別出來嗎？』） 問：『如何是向上一路？』 師父說：『要說有什麼難的？』 僧人說：『請師父說。』 師父說：『初三十一，中九，下七。』 問：『以一重去掉一重，我就不問了。不以一重去掉一重時如何？』 師父說：『昨天栽茄子，今天種冬瓜。』 問：『如何是曹溪（地名，禪宗六祖慧能弘法之地）的的意（真正的含義）？』 師父說：『老僧愛嗔不愛喜。』 僧人說：『為什麼這樣？』 師父說：『路逢劍客須呈劍，不是詩人莫說詩。』 問：『高揖釋迦（佛教創始人），不拜彌勒（未來佛）時如何？』 師父說：『昨天有人問，趕出去了。』 僧人說：『和尚恐怕我不實在嗎？』 師父說：『拄杖不在，苕帚柄（掃帚把）姑且給你三十下。』（雪竇顯（禪師名）說：『睦州（禪師名）只有受璧之心，卻沒有割城之意。』 南堂靜（禪師名）說：『衲僧家（出家人），高揖釋迦，不拜彌勒，不為分外，也必須是本分鉗錘（真本事），才能知其真偽。何故？出羣須是英靈漢，敵勝還他師子兒。選佛若無如是眼，直饒千載亦奚為。』 西禪需（禪師名）說：『若要扶持大法，舉唱宗乘，這老漢，卻較些子。諸人要見睦州嗎？劍為不平離寶匣，藥因救病出金瓶。』 靈隱岳（禪師名）說：『以毒攻毒，以楔出楔，還是睦州老漢才行。今日有人這麼做……』）
【English Translation】 English version 『A guilty conscience makes a thief afraid.』 Miaoxi (Zen master's name) said, 『Three are also.』 The monk said, 『Moujia (I) am like this.』 The master said, 『The Vajra at the three gates (temple gate), why does he raise his fist?』 The monk said, 『Even the Vajra is like this.』 The master then struck. (Jingshan Gao (Zen master's name) said, 『Although it is a flute without holes, when it hits the felt clapper, the five tones are harmonious and the six laws are in tune. Upon careful inspection, it is inevitable that onlookers will laugh. So who are the onlookers?』 After a long silence, he said, 『Do not touch it, touching it will break the donkey's back.』 Chushi Qi (Zen master's name) said, 『Muzhou (Zen master's name) and this monk, both are experts, and both are not experts. Is there anyone who can tell the difference?』) Question: 『What is the upward path?』 The master said, 『What is so difficult to say?』 The monk said, 『Please, master, tell me.』 The master said, 『The first is thirty-one, the middle is nine, and the last is seven.』 Question: 『I won't ask about removing one layer with another. What about not removing one layer with another?』 The master said, 『Yesterday I planted eggplants, today I planted winter melons.』 Question: 『What is the true meaning of Caoxi (place name, where the Sixth Patriarch of Zen Buddhism, Huineng, propagated the Dharma)?』 The master said, 『The old monk loves anger and does not love joy.』 The monk said, 『Why is that?』 The master said, 『When you meet a swordsman on the road, you must present your sword; if you are not a poet, do not speak of poetry.』 Question: 『What about bowing to Shakyamuni (founder of Buddhism) and not bowing to Maitreya (future Buddha)?』 The master said, 『Someone asked yesterday, and I chased him out.』 The monk said, 『Is the abbot afraid that I am not being truthful?』 The master said, 『The staff is not here, so I will give you thirty blows with the broom handle.』 (Xuedou Xian (Zen master's name) said, 『Muzhou (Zen master's name) only has the heart to receive the jade, but not the intention to cede the city.』 Nantang Jing (Zen master's name) said, 『A monk, bowing to Shakyamuni and not bowing to Maitreya, is not doing anything extraordinary, but must have genuine skill to know the truth from the false. Why? To stand out from the crowd, one must be a heroic figure; to defeat the enemy, one must be a lion's cub. If you do not have such eyes to select a Buddha, what is the use of a thousand years?』 Xichan Xu (Zen master's name) said, 『If you want to support the great Dharma and promote the Zen lineage, this old man is a bit better. Do you all want to see Muzhou? The sword leaves the treasure box for injustice, and the medicine comes out of the golden bottle to save the sick.』 Lingyin Yue (Zen master's name) said, 『Using poison to fight poison, using a wedge to drive out a wedge, only the old man Muzhou can do it. If someone does this today…』)
問。虎丘也只恁么答。何故。盡法無民)○上堂。我見百丈。不識好惡。大眾才集。以拄杖一時打下。復召大眾。眾回首。乃曰。是甚麼。有甚共語處。又黃檗和尚亦然。復召大眾。眾回首。乃曰。月似彎弓。少雨多風。猶較些子(雪竇顯云。說甚猶較些子。直是未在。據雪竇。眾集一時打下。便休。或有個無孔鐵錘。為眾竭力。善能擔荷。可以籠罩古今。乾坤把斷。乃驀拈拄杖云。放過一著 石門聰舉黃檗語了云。前來甚是奇特。後來龍頭蛇尾 瑯瑘覺云。若入洪波里。須是弄潮人 昭覺勤云。古人各出一隻手。提振綱宗。誘掖後進。功不浪施。仔細點檢將來。百丈將棒喚狗。未免相顧睚𥈐。黃檗香餌綴鉤。吞著喪身失命。睦州當衆舉覺。與賊過梯。雪竇要人擔荷。無風起浪。今日總不恁么。各請歸堂 靈隱岳雲。轉見誵訛。這幾個老漢出來。張羅布網。卻向平地上。撈鰕捷蜆。用盡自己心。笑破他人口 笑巖寶云。百丈黃檗與么示眾。語雖徑巧。爭奈眾心不死。睦州拈轉話頭。卻反弄巧成拙。雪竇兩次。為眾竭力。禍出私門。天童以拄杖擊香臺。不奈船何。打破戽㪷。若是山僧。總不與么。但以拄杖趁下。復喚云大眾。眾回首。向道恁么也怪山僧不得)○秀才訪師。稱會二十四家書。師以拄杖。空中點一點曰。會
【現代漢語翻譯】 現代漢語譯本： 問：虎丘也只是這樣回答，為什麼呢？（盡法無民：意思是佛法面前，眾生平等，沒有貴賤之分） （僧人）上堂說法：我見百丈禪師，不辨好壞。大眾才聚集，就用拄杖一下子打下去，又叫大眾，大眾回頭看，（百丈禪師）就說：『這是什麼？有什麼可說的？』黃檗和尚也是這樣，又叫大眾，大眾回頭看，（黃檗和尚）就說：『月亮像彎弓，少雨多風。』還稍微好一點。（雪竇顯禪師評論說：說什麼稍微好一點，簡直是不行。依我看，大眾聚集時一下子打下去，就完了。如果有個無孔鐵錘，為大眾竭盡全力，善於承擔，可以籠罩古今，掌握乾坤。』於是拿起拄杖說：『放過一著。』石門聰禪師舉黃檗和尚的話說：『前面很奇特，後面卻虎頭蛇尾。』瑯瑘覺禪師說：『如果進入洪波里，必須是弄潮的人。』昭覺勤禪師說：『古人各出一隻手，提振綱宗，引導後進，功勞不白費。仔細檢查起來，百丈禪師用棒喚狗，免不了互相瞪眼。黃檗和尚用香餌綴鉤，吞下去就會喪身失命。睦州禪師當衆揭穿，是與賊人遞梯子。雪竇禪師要人承擔，是無風起浪。』今天我總不這樣，各自回禪堂去吧。（靈隱岳禪師評論說：更加荒謬了。這幾個老漢出來，張羅布網，卻在平地上撈蝦捉蜆，用盡自己的心，笑破別人的人口。笑巖寶禪師說：百丈禪師、黃檗和尚這樣示眾，話雖然直接巧妙，無奈眾人的心不死。睦州禪師轉換話題，卻反而弄巧成拙。雪竇禪師兩次，為大眾竭盡全力，禍患出自私門。天童禪師用拄杖敲擊香臺，奈何不了船，打破水桶。如果是我，總不這樣，只是用拄杖趕下去，再叫一聲大眾，大眾回頭，就說：『這樣也怪不得我。』） 秀才拜訪禪師，自稱會寫二十四家書法。禪師用拄杖在空中點了一下說：『會嗎？』
【English Translation】 English version: Question: Tiger Hill (a Zen master or location, depending on context) also answers in this way. Why? (盡法無民 jìn fǎ wú mín: meaning in the face of the Dharma, all beings are equal, without distinction of nobility or lowliness). (A monk) ascends the hall to preach: I saw Zen Master Baizhang (百丈, a Zen master), not distinguishing good from bad. As soon as the assembly gathered, he struck them all down with his staff. Then he called out to the assembly, and when they turned their heads, (Zen Master Baizhang) said, 'What is this? What is there to talk about?' Zen Master Huangbo (黃檗, a Zen master) was also like this. He called out to the assembly, and when they turned their heads, (Zen Master Huangbo) said, 'The moon is like a bent bow, little rain and much wind.' That's still a little better. (Zen Master Xuedou Xian (雪竇顯, a Zen master) commented: 'What do you mean a little better? It's simply not good enough. In my opinion, when the assembly gathers, strike them down immediately, and that's it. If there were a holeless iron hammer, exerting all its strength for the assembly, skilled at bearing burdens, it could encompass the past and present, and grasp the universe.' Then he picked up his staff and said, 'Letting go of one move.' Master Shimen Cong (石門聰, a Zen master) quoted Zen Master Huangbo's words, saying, 'The beginning was very strange, but the end was anticlimactic.' Zen Master Langye Jue (瑯瑘覺, a Zen master) said, 'If you enter the great waves, you must be a wave rider.' Zen Master Zhaojue Qin (昭覺勤, a Zen master) said, 'The ancients each put out a hand, revitalizing the fundamental principles, guiding later generations, their merits not wasted. Examining it carefully, Zen Master Baizhang used a stick to call a dog, inevitably leading to mutual glaring. Zen Master Huangbo used a baited hook, swallowing it would lead to losing one's life. Zen Master Muzhou (睦州, a Zen master) exposed it in public, handing a ladder to the thief. Zen Master Xuedou wanted people to bear burdens, stirring up waves where there was no wind.' Today I will not do it like this at all. Each of you, please return to your meditation hall. (Zen Master Lingyin Yue (靈隱岳, a Zen master) commented: 'Even more absurd. These old men come out, setting up nets, but catching shrimp and clams on flat ground, exhausting their own minds, making others laugh their heads off.' Zen Master Xiaoyan Bao (笑巖寶, a Zen master) said: 'Zen Master Baizhang and Zen Master Huangbo demonstrated to the assembly in this way, their words direct and skillful, but unfortunately the minds of the assembly are not dead. Zen Master Muzhou changed the topic, but instead became clumsy. Zen Master Xuedou twice exerted all his strength for the assembly, but disaster came from his own household. Zen Master Tiantong (天童, a Zen master) struck the incense table with his staff, but could do nothing to the boat, breaking the bucket. If it were me, I would not do it like this at all, but simply drive them away with my staff, then call out to the assembly, and when they turn their heads, I would say, 'You can't blame me for this.') A scholar visits the master, claiming to be proficient in the calligraphy of twenty-four schools. The master points in the air with his staff and says, 'Are you?'
么。秀才罔措。師曰。又道會二十四家書。永字八法也不識(黃龍南云。睦州一點。直在威音王已前。及乎八法論書。卻被個俗人勘破。若是黃龍即不然。孔門弟子無人識。碧眼胡僧笑點頭 溈山喆云。睦州不妨用得這一點妙。又似以勢欺人。大溈即不然。乃畫一圓相云。會么。字義炳然。文不加點 徑山印舉大溈語了云。睦州大似如風吹水。自然成紋。惜乎逞俊太過。烏焉成馬山僧今日客來。雖有拂子拄杖。盡以束之高閣。何故。文不在茲)○上堂。裂開也在我。捏聚也在我。時有僧問。如何是裂開。師曰。三九二十七。菩提涅槃。真如解脫。即心即佛。我且與么道。你又作么生。曰某甲不與么道。師曰。盞子撲落地。碟子成七片。曰如何是捏聚。師乃斂手而坐(天童覺云。睦州用處。直是長三短五。七縱八橫。撒在面前。拋向背後。不妨奇特。然則門庭施設。自是一家。入理深談。不啻百步 天童華云。我且問你諸人。云峰與么道。為復是會睦州意。明睦州語。歸宗因行。不妨掉臂。不是禪。不是道。不是玄。不是妙。久立珍重 靈隱岳雲。也好笑。睦州被這僧拶得。恰似落湯螃蟹。七手八腳一時露)○師看經次。陳操尚書問。和尚看甚麼經。師曰。金剛經。尚書曰。六朝翻譯。此當第幾。師舉起經曰。一切有為
【現代漢語翻譯】 現代漢語譯本： 什麼。秀才不知所措。黃龍慧南禪師說：『又說精通二十四家書法，卻連永字八法也不認識！』（黃龍慧南說，睦州禪師的『一點』，早在威音王佛之前就存在了。等到談論永字八法時，卻被一個俗人看破了。如果是黃龍我來評判，就會說：孔子的弟子中無人能識，反而是碧眼的胡僧笑著點頭。溈山靈祐禪師說，睦州禪師用這一點用得很好，就像以權勢欺壓人。大溈我則不然，會畫一個圓相說：『明白嗎？字義非常明顯，無需再加任何筆墨。』徑山宗杲禪師舉了大溈禪師的話后說，睦州禪師很像風吹水面，自然形成紋路，可惜賣弄聰明太過，烏鴉變成了馬。老衲我今天有客人來訪，即使有拂子和拄杖，也全部收起來不用。為什麼？因為真理不在這裡。） 禪師上堂說法：『裂開也在我，捏合也在我。』當時有僧人問：『如何是裂開？』禪師說：『三九二十七，菩提（bodhi, 覺悟）涅槃（nirvana, 寂滅），真如（tathata, 事物的本然狀態）解脫（vimoksha, 從束縛中解脫），即心即佛。我且這麼說，你又怎麼說？』僧人說：『我不是這麼說的。』禪師說：『盞子掉在地上，碟子摔成七片。』僧人問：『如何是捏合？』禪師於是斂手而坐。（天童正覺禪師說，睦州禪師的用法，真是長三短五，七縱八橫，撒在面前，拋向背後，非常奇特。然而，門庭設施，自成一家。深入談論道理，不亞於走一百步。天童曇華禪師說，我且問問你們各位，云峰禪師這麼說，是領會了睦州禪師的意思，還是明白了睦州禪師的話？歸宗禪師因為修行，不妨甩開膀子，不是禪，不是道，不是玄，不是妙。久站了，珍重。靈隱慧岳禪師說，真好笑，睦州禪師被這僧人逼問得，就像落湯螃蟹，七手八腳一時都露出來了。） 禪師在看經書，陳操尚書問：『和尚看什麼經？』禪師說：『金剛經（Vajracchedika Sutra, 一部重要的般若經）。』尚書問：『六朝（222年-589年）翻譯的，這屬於第幾次翻譯？』禪師舉起經書說：『一切有為』
【English Translation】 English version: What. The scholar was at a loss. The master said, 'You claim to be proficient in the calligraphy of twenty-four masters, yet you don't even recognize the Eight Principles of the Character '永' (Yong)!』 (Huanglong Huinan said, 'Muzhou's 'one point' existed even before the Buddha Wei Yin Wang. When it comes to discussing the Eight Principles of the Character '永', it is seen through by a layman. If it were Huanglong judging, I would say: None of Confucius' disciples recognize it, but the blue-eyed barbarian monk smiles and nods. Guishan Lingyou said, 'Muzhou uses this 'one point' very well, like using power to bully people. But not me, Da Gui. I would draw a circle and say: 'Do you understand? The meaning of the character is very clear, no need to add any more strokes.' Jingshan Zonggao, after quoting Da Gui's words, said, 'Muzhou is very much like wind blowing across water, naturally forming patterns. It's a pity he showed off his cleverness too much, turning a crow into a horse. This old monk has guests visiting today, so even if I have a whisk and a staff, I will put them all away. Why? Because the truth is not here.') The master ascended the hall and said: 'Splitting open is also in me, gathering together is also in me.' At that time, a monk asked: 'What is splitting open?' The master said: 'Three nines are twenty-seven, Bodhi (bodhi, enlightenment), Nirvana (nirvana, cessation), Tathata (tathata, suchness), Vimoksha (vimoksha, liberation). I will say it like this, what do you say?' The monk said: 'I don't say it like that.' The master said: 'The cup falls to the ground, the plate breaks into seven pieces.' The monk asked: 'What is gathering together?' The master then folded his hands and sat down. (Tiantong Zhengjue said, 'Muzhou's usage is truly long three short five, seven vertical eight horizontal, scattered in front, thrown behind, very peculiar. However, the establishment of the school is its own. Deep discussions of the principles are no less than walking a hundred steps. Tiantong Tanhua said, 'Let me ask you all, when Yunfeng says this, is he understanding Muzhou's meaning, or is he understanding Muzhou's words? Guizong, because of practice, may as well swing his arms, it is not Chan, not Dao, not Xuan, not Miao. I have been standing for a long time, take care.' Lingyin Yue said, 'It's funny, Muzhou was questioned by this monk, like a crab in hot water, all seven hands and eight feet were exposed at once.') The master was reading a sutra, and Chen Cao, the Minister, asked: 'What sutra are you reading, Master?' The master said: 'The Diamond Sutra (Vajracchedika Sutra, an important Prajna Sutra).' The Minister asked: 'Translated during the Six Dynasties (222-589 AD), which translation is this?' The master raised the sutra and said: 'All conditioned'
法。如夢幻泡影○師聞一老宿難親近。躬往相訪。才入方丈。老宿便喝。師側掌曰。兩重公案。老宿曰。過在甚麼處。師曰。這野狐精。便退○紫衣大德到禮拜。師拈帽子帶。問曰。這個喚作甚麼。曰朝天帽。師曰。恁么則老僧不卸也。復問。所習何業。曰唯識。師曰。作么生說。曰三界唯心。萬法唯識。師指門扇曰。這個是甚麼。曰是色法。師曰。簾前賜紫對御譚經。何得不持五戒。大德無對○問。如何是展演之言。師曰。量才補職。曰如何是不展演之言。師曰。伏惟尚饗○焦山借斧頭次。師呼童子取斧來。童取斧至曰。未有繩墨且斫粗。師便喝。又問童曰。作么生是你斧頭。童遂作斫勢。師曰。斫你老爺頭不得○師問秀才。先輩治甚經。秀才曰。治易。師曰。易中道。百姓日用而不知。且道不知個甚麼。秀才曰。不知其道。師曰。作么生是道。秀才無對○僧問。一氣還轉得一大藏教也無。師曰。有甚饆羅錘子。快下將來(徑山杲云。五更侵早起。更有夜行人)○問。如何是一代時教。師曰。上大人丘乙己○問。如何是禪。師曰。猛火著油煎○僧參。師曰。汝是新到否。曰是。師曰。且放下葛藤會么。曰不會。師曰。擔枷陳狀。自領出去。僧便出。師曰。來來。我實問。你甚處來。曰江西。師曰。泐潭和尚。在汝背
【現代漢語翻譯】 法。如夢幻泡影（法就像夢幻、水泡和影子一樣虛幻不實）○師父聽說一位老修行者難以接近，便親自前去拜訪。剛進入方丈室，老修行者便大喝一聲。師父側著手掌說：『這是兩重公案。』老修行者問：『過錯在哪裡？』師父說：『你這野狐精！』便退了出來。○一位身穿紫衣的大德前來禮拜，師父拿起帽子帶子，問道：『這個叫做什麼？』答道：『朝天帽。』師父說：『既然如此，老僧就不摘了。』又問：『所學何業？』答道：『唯識。』師父說：『怎麼說？』答道：『三界唯心，萬法唯識。』師父指著門扇說：『這個是什麼？』答道：『是色法。』師父說：『在簾前接受賜紫，對御講經，怎麼能不持五戒？』大德無言以對。○問：『如何是展演之言？』師父說：『量才補職。』答：『如何是不展演之言？』師父說：『伏惟尚饗（祭祀時希望死者享用祭品的祝詞）。』○焦山來借斧頭，師父叫童子取斧頭來。童子取來斧頭說：『沒有繩墨，先粗略地砍。』師父便大喝一聲。又問童子：『哪個是你的斧頭？』童子便做出砍的姿勢。師父說：『砍你老爺的頭也不行。』○師父問秀才：『先生研究什麼經？』秀才說：『研究《易經》。』師父說：『《易經》中說，百姓日用而不知，且說說不知什麼？』秀才說：『不知其道。』師父說：『怎麼是道？』秀才無言以對。○僧人問：『一口氣還能轉得動整個大藏教嗎？』師父說：『有什麼饆羅錘子（比喻有力量），快拿下來！』（徑山杲（南宋）說：『五更侵早起，更有夜行人。』）○問：『如何是一代時教？』師父說：『上大人丘乙己（《千字文》首句）。』○問：『如何是禪？』師父說：『猛火著油煎。』○僧人蔘拜，師父說：『你是新來的嗎？』答：『是。』師父說：『且放下葛藤（比喻糾纏不清的事物），會嗎？』答：『不會。』師父說：『擔枷陳狀，自己領出去。』僧人便要出去。師父說：『來來，我實話問你，你從哪裡來？』答：『江西。』師父說：『泐潭和尚（人名），在你背後。』
【English Translation】 法。如夢幻泡影 (Dharma is like a dream, a bubble, and a shadow) ○ The master heard that an old monk was difficult to approach, so he went to visit him in person. As soon as he entered the abbot's room, the old monk shouted loudly. The master, with his palm sideways, said, 'This is a double case.' The old monk asked, 'Where is the fault?' The master said, 'You wild fox spirit!' and then withdrew. ○ A virtuous monk in purple robes came to pay respects. The master picked up the hat string and asked, 'What is this called?' He replied, 'A court hat.' The master said, 'In that case, this old monk will not take it off.' He then asked, 'What is your profession?' He replied, 'Consciousness-only.' The master said, 'How do you explain it?' He replied, 'The three realms are only mind, and all phenomena are only consciousness.' The master pointed to the door and said, 'What is this?' He replied, 'It is form.' The master said, 'Receiving purple robes before the curtain and lecturing on scriptures before the emperor, how can you not uphold the five precepts?' The virtuous monk was speechless. ○ Asked, 'What is expressive speech?' The master said, 'Appoint people according to their abilities.' Asked, 'What is unexpressive speech?' The master said, 'I respectfully offer this sacrifice (a eulogy wishing the deceased to enjoy the offerings during a sacrifice).' ○ Jiao Mountain came to borrow an axe. The master called a boy to bring the axe. The boy brought the axe and said, 'Without a plumb line, I will chop it roughly first.' The master shouted loudly. He then asked the boy, 'Which one is your axe?' The boy made a chopping gesture. The master said, 'You can't chop your master's head either.' ○ The master asked a scholar, 'What classics do you study?' The scholar said, 'I study the Book of Changes.' The master said, 'The Book of Changes says, 'The people use it daily and do not know it.' What is it that they do not know?' The scholar said, 'They do not know the Way.' The master said, 'What is the Way?' The scholar was speechless. ○ A monk asked, 'Can one breath still turn the entire Tripitaka?' The master said, 'What kind of mace (metaphor for power) do you have? Bring it down quickly!' (Jingshan Gao (Southern Song Dynasty) said, 'Rising early at the fifth watch, there are still night travelers.') ○ Asked, 'What is the teaching of a whole era?' The master said, 'Shang Da Ren Qiu Yi Ji (the first sentence of the Thousand Character Classic).' ○ Asked, 'What is Chan (Zen)?' The master said, 'Fierce fire with oil.' ○ A monk came to visit. The master said, 'Are you new here?' He replied, 'Yes.' The master said, 'Can you put down the entanglement (metaphor for entangled matters)?' He replied, 'No.' The master said, 'Carry the cangue and state your case, and lead yourself out.' The monk was about to leave. The master said, 'Come, come, I will ask you honestly, where do you come from?' He replied, 'Jiangxi.' The master said, 'The monk Letan (person's name) is behind you.'
后。怕你亂道。見么。僧無對○看華嚴經次。僧問。看甚麼經。師曰。大光明雲。青色光明雲。紫色光明雲。卻指面前曰。那邊是甚麼云。曰南邊是黑雲。師曰。今日須有雨○問。以字不成。八字不是。是何章句。師彈指一聲曰。會么。曰不會。師曰。上來講贊無限勝因。蝦蟆𨁝跳上天。蚯蚓驀過東海(徑山杲云。這僧只問經頭一字。睦州盡將善知眾藝差別字輪。以龍龕手鑑唐韻玉篇。從頭註解。撒在這僧懷裡。這僧也不妨奇特。直下便肯承當。且道什麼處是他承當處。聽取個註腳。以字不成。八字不是。彈指未終。普天匝地。擊開四十二般若波羅蜜門。參透華嚴會中善知眾藝。教內教外一時收。世出世間皆周備。無邊罪咎。如火消冰。無量勝義。如恒沙聚。更有個末後句。堅牢庫藏永收藏。總屬山前熊伯莊 楚石琦云。經頭一字。是什麼字。睦州彈指一下。將黃面老人四十九年說不盡底。一時吐露了也。妙喜矢上加尖道。更有末後一句。諸人還委悉么。良久。山斷疑休去。峰高又起來 天奇瑞雲。這僧善答不善問。陸州善問不善答。善問者。手把夜明符。幾個知天曉。善答者。只知鐵脊撐天。不知腦門著地。若是山僧［臂］脊便打。待他擬議。趕出門去)○問僧。近離甚處。曰河北。師曰。彼中有趙州和尚。你曾到
【現代漢語翻譯】 現代漢語譯本： 后。怕你胡說八道。明白了嗎？僧人無言以對。 （看《華嚴經》時）有僧人問：『看什麼經？』 睦州（Muzhou，禪師名號）禪師說：『大光明雲，青色光明雲，紫色光明雲。』 隨即指著面前說：『那邊是什麼云？』 僧人回答：『南邊是黑雲。』 睦州禪師說：『今日必定有雨。』 有人問：『「以」字不成，「八」字不是，是什麼章句？』 睦州禪師彈指一聲說：『明白了嗎？』 那人說：『不明白。』 睦州禪師說：『上來講贊無限勝因，蝦蟆跳上天，蚯蚓越過東海。』（徑山杲（Jingshan Gao）說：『這僧人只問經頭一字，睦州禪師卻將善知眾藝差別字輪，以《龍龕手鑑》、《唐韻》、《玉篇》，從頭註解，撒在這僧人懷裡。這僧人也不妨奇特，當下便肯承當。且道什麼處是他承當處？聽取個註腳。「以」字不成，「八」字不是，彈指未終，普天匝地，擊開四十二般若波羅蜜門，參透華嚴會中善知眾藝。教內教外一時收，世出世間皆周備。無邊罪咎，如火消冰；無量勝義，如恒沙聚。更有個末後句，堅牢庫藏永收藏，總屬山前熊伯莊。」楚石琦（Chushi Qi）說：「經頭一字，是什麼字？睦州禪師彈指一下，將黃面老人（指釋迦牟尼）四十九年說不盡底，一時吐露了也。妙喜（Miaoxi）矢上加尖道，更有末後一句，諸人還委悉么？良久。山斷疑休去，峰高又起來。」天奇瑞（Tianqi Rui）說：「這僧人善答不善問，睦州禪師善問不善答。善問者，手把夜明符，幾個知天曉？善答者，只知鐵脊撐天，不知腦門著地。若是山僧［臂］脊便打，待他擬議，趕出門去。」） 問僧人：『你最近從哪裡來？』 答：『河北。』 睦州禪師說：『那裡有趙州（Zhaozhou，禪師名號）和尚，你曾經到過嗎？』
【English Translation】 English version: After. I'm afraid you'll talk nonsense. Do you understand? The monk had no response. (While reading the Avatamsaka Sutra) A monk asked: 'What sutra are you reading?' Zen Master Muzhou said: 'Great Brightness Cloud, Azure Brightness Cloud, Purple Brightness Cloud.' Then, pointing in front of him, he said: 'What cloud is over there?' The monk replied: 'The black cloud is in the south.' Zen Master Muzhou said: 'It must be raining today.' Someone asked: 'The character 'yi' (以) is not complete, the character 'ba' (八) is not right, what is the meaning of this phrase?' Zen Master Muzhou snapped his fingers and said: 'Do you understand?' The person said: 'I don't understand.' Zen Master Muzhou said: 'Coming up to praise the infinite superior causes, the toad jumps to the sky, the earthworm crosses the East Sea.' (Jingshan Gao said: 'This monk only asked about the first character of the sutra, but Zen Master Muzhou took the wheel of different characters of skillful means, and annotated it from beginning to end with the Longkan Shoujian, Tang Yun, and Yu Pian, and scattered it in the monk's arms. This monk might as well be peculiar, and immediately agreed to accept it. But where is his acceptance? Listen to a footnote. The character 'yi' is not complete, the character 'ba' is not right, before the snapping of fingers ends, the whole world is opened up, opening the forty-two Prajna Paramita gates, penetrating the skillful means in the Avatamsaka assembly. Inside and outside the teachings are collected at once, and the world and beyond are fully prepared. Boundless sins are like fire melting ice; immeasurable superior meanings are like gatherings of Ganges sands. There is also a final sentence, the firm and solid treasury is forever stored, all belonging to Xiong Bozhuang in front of the mountain.' Chushi Qi said: 'The first character of the sutra, what character is it? Zen Master Muzhou snapped his fingers, revealing everything that the yellow-faced old man (referring to Shakyamuni) could not finish speaking in forty-nine years. Miaoxi added sharpness to the arrow, saying, there is also a final sentence, do you all know it? After a long time. The mountain breaks and doubts cease, the peak rises again.' Tianqi Rui said: 'This monk is good at answering but not good at asking, Zen Master Muzhou is good at asking but not good at answering. The one who is good at asking, holding the night-shining talisman, how many know the dawn? The one who is good at answering only knows that the iron spine supports the sky, but does not know that the forehead touches the ground. If it were this mountain monk, I would hit [his] spine, and wait for him to deliberate, and drive him out of the door.') Asked the monk: 'Where did you come from recently?' Answered: 'Hebei.' Zen Master Muzhou said: 'There is Zen Master Zhaozhou there, have you ever been there?'
否。曰某甲近離彼中。師曰。趙州有何言句示徒。僧舉喫茶話。師乃呵呵大笑曰。慚愧。卻問。趙州意作么生。曰祇是一期方便。師曰。苦哉。趙州被你將一杓屎潑了也。便打。師卻問沙彌。你作么生會。沙彌便設拜。師亦打其僧往沙彌處問。適來和尚打。你作甚麼。沙彌曰。若不是我和尚。不打某甲(雪竇顯云。這僧克由叵耐。將一杓屎。潑他二員古佛。諸上座若能辨得。非唯與趙睦二州雪屈。亦乃雪竇與天下老宿無過。若道不得。到處潑人卒未了在 徑山杲云。雪竇只知一杓屎。潑他趙睦二州。殊不知。這僧當時。被趙州將一杓屎潑了。卻到睦州。又遭一杓。只是不知氣息。若知氣息什麼處有二員古佛 楚石琦云這僧不會喫茶意旨。不知潑屎氣息。帶累好人。墮屎坑中。合吃多少拄杖。雪竇妙喜。一時放過。也須替他入涅槃堂始得)○新到參。方禮拜。師叱曰。阇黎因何偷常住果子吃。曰學人才到。和尚為甚麼道偷果子。師曰。贓物見在。
千頃楚南禪師(黃檗運法嗣)
杭州千頃山楚南禪師。福州張氏子。初參芙蓉。芙蓉見曰。吾非汝師。汝師江外黃檗是也。師禮辭遂參黃檗。黃檗問。子未現三界影像時如何。師曰。即今豈是有邪。黃檗曰。有無且置。即今如何。師曰。非今古。黃檗曰。吾之法眼
【現代漢語翻譯】 現代漢語譯本 僧人說：『某甲（僧人自稱）剛從趙州（地名，今河北趙縣）過來。』 睦州（地名，今浙江建德）禪師問：『趙州（趙州古佛，指趙州從諗禪師）有什麼言語開示學徒？』 僧人舉了『喫茶去』的話頭。 睦州禪師聽后，哈哈大笑說：『慚愧，慚愧。』 接著問：『趙州（趙州古佛，指趙州從諗禪師）的用意是什麼？』 僧人說：『只是一個臨時的方便說法。』 睦州禪師說：『可悲啊！趙州（趙州古佛，指趙州從諗禪師）被你用一勺屎潑了。』 隨即打了這個僧人。 禪師又問沙彌：『你如何理解？』 沙彌便行禮拜。 禪師也打了沙彌，然後回到僧人處問：『剛才和尚打你，你覺得如何？』 沙彌說：『如果不是我的和尚，不會打我。』（雪竇顯（宋代禪師）評論說：這僧人實在可恨，用一勺屎潑了兩位古佛。各位禪師如果能辨別清楚，不僅能為趙州（趙州古佛，指趙州從諗禪師）和睦州（睦州古佛，指睦州道蹤禪師）洗刷冤屈，也能為雪竇（雪竇顯禪師）和天下老宿消除過錯。如果說不清楚，到處潑人終究沒完沒了。徑山杲（宋代禪師）評論說：雪竇只知道一勺屎潑了趙州和睦州，卻不知道這僧人當時已經被趙州用一勺屎潑了，到了睦州又遭一勺，只是不知醒悟。如果知道醒悟，哪裡會有兩位古佛？楚石琦（元代禪師）評論說：這僧人不會喫茶的意旨，不知道潑屎的氣息，連累好人，掉進屎坑裡，該吃多少拄杖。雪竇妙喜（宋代禪師），一時放過，也須替他入涅槃堂才行。） 一個新來的僧人蔘拜，剛要禮拜，禪師呵斥道：『你為何偷常住的果子吃？』 僧人說：『學人剛到，和尚為什麼說我偷果子？』 禪師說：『贓物就在眼前。』
千頃楚南禪師（黃檗運（唐代禪師）的法嗣）
杭州千頃山楚南禪師，是福州張氏之子。最初參拜芙蓉（芙蓉道楷禪師）。 芙蓉（芙蓉道楷禪師）見到他說：『我不是你的老師，你的老師是江外的黃檗（黃檗運禪師）。』 楚南禪師行禮告辭，於是參拜黃檗（黃檗運禪師）。 黃檗（黃檗運禪師）問：『你還沒有顯現三界影像時是什麼樣子？』 楚南禪師說：『現在難道是有嗎？』 黃檗（黃檗運禪師）說：『有無暫且不論，現在是什麼樣子？』 楚南禪師說：『不是今，也不是古。』 黃檗（黃檗運禪師）說：『我的法眼……』
English version A monk said: 'Moujia (a humble way for monks to refer to themselves) has just come from Zhaozhou (place name, now Zhao County, Hebei Province).' Zen Master Muzhou (place name, now Jiande, Zhejiang Province) asked: 'What words or phrases does Zhaozhou (Ancient Buddha Zhaozhou, referring to Zen Master Zhaozhou Congshen) use to instruct his disciples?' The monk mentioned the topic of 'Go drink tea'. Zen Master Muzhou laughed loudly and said: 'Ashamed, ashamed.' Then he asked: 'What is Zhaozhou's (Ancient Buddha Zhaozhou, referring to Zen Master Zhaozhou Congshen) intention?' The monk said: 'It's just a temporary expedient teaching.' Zen Master Muzhou said: 'How sad! Zhaozhou (Ancient Buddha Zhaozhou, referring to Zen Master Zhaozhou Congshen) has been splashed with a spoonful of dung by you.' Then he hit the monk. The Zen master then asked the novice: 'How do you understand it?' The novice bowed. The Zen master also hit the novice, and then went back to the monk and asked: 'Just now the abbot hit you, how do you feel?' The novice said: 'If it weren't for my abbot, he wouldn't hit me.' (Xuedou Xian (Zen Master of the Song Dynasty) commented: This monk is really hateful, splashing two ancient Buddhas with a spoonful of dung. If you Zen masters can distinguish clearly, you can not only clear the grievances of Zhaozhou (Ancient Buddha Zhaozhou, referring to Zen Master Zhaozhou Congshen) and Muzhou (Ancient Buddha Muzhou, referring to Zen Master Muzhou Daozong), but also eliminate the faults of Xuedou (Zen Master Xuedou Xian) and the old monks of the world. If you can't explain it clearly, splashing people everywhere will never end. Jingshan Gao (Zen Master of the Song Dynasty) commented: Xuedou only knew that a spoonful of dung was splashed on Zhaozhou and Muzhou, but he didn't know that this monk had already been splashed with a spoonful of dung by Zhaozhou at that time, and he was splashed again when he arrived in Muzhou, but he didn't know how to wake up. If you know how to wake up, where would there be two ancient Buddhas? Chu Shiqi (Zen Master of the Yuan Dynasty) commented: This monk doesn't understand the meaning of drinking tea, and doesn't know the breath of splashing dung, which implicates good people and falls into the dung pit. He should eat many canes. Xuedou Miaoxi (Zen Master of the Song Dynasty) let it go for a while, and he must enter Nirvana Hall for him to be able to do so.) A newly arrived monk came to pay homage, and just as he was about to bow, the Zen master scolded: 'Why did you steal the fruit of the monastery to eat?' The monk said: 'I just arrived, why did the abbot say that I stole the fruit?' The Zen master said: 'The stolen goods are right in front of you.'
Zen Master Chunan of Qianqing (Successor of Huangbo Yun (Tang Dynasty Zen Master))
Zen Master Chunan of Qianqing Mountain in Hangzhou was the son of the Zhang family in Fuzhou. He first visited Furong (Zen Master Furong Daokai). Furong (Zen Master Furong Daokai) saw him and said: 'I am not your teacher, your teacher is Huangbo (Zen Master Huangbo Yun) outside the river.' Zen Master Chunan bowed and said goodbye, and then visited Huangbo (Zen Master Huangbo Yun). Huangbo (Zen Master Huangbo Yun) asked: 'What were you like when you had not yet manifested the images of the Three Realms?' Zen Master Chunan said: 'Is there anything now?' Huangbo (Zen Master Huangbo Yun) said: 'Let's put aside existence and non-existence for the time being, what is it like now?' Zen Master Chunan said: 'Neither now nor ancient.' Huangbo (Zen Master Huangbo Yun) said: 'My Dharma eye...'
【English Translation】 English version A monk said: 'Moujia (a humble way for monks to refer to themselves) has just come from Zhaozhou (place name, now Zhao County, Hebei Province).' Zen Master Muzhou (place name, now Jiande, Zhejiang Province) asked: 'What words or phrases does Zhaozhou (Ancient Buddha Zhaozhou, referring to Zen Master Zhaozhou Congshen) use to instruct his disciples?' The monk mentioned the topic of 'Go drink tea'. Zen Master Muzhou laughed loudly and said: 'Ashamed, ashamed.' Then he asked: 'What is Zhaozhou's (Ancient Buddha Zhaozhou, referring to Zen Master Zhaozhou Congshen) intention?' The monk said: 'It's just a temporary expedient teaching.' Zen Master Muzhou said: 'How sad! Zhaozhou (Ancient Buddha Zhaozhou, referring to Zen Master Zhaozhou Congshen) has been splashed with a spoonful of dung by you.' Then he hit the monk. The Zen master then asked the novice: 'How do you understand it?' The novice bowed. The Zen master also hit the novice, and then went back to the monk and asked: 'Just now the abbot hit you, how do you feel?' The novice said: 'If it weren't for my abbot, he wouldn't hit me.' (Xuedou Xian (Zen Master of the Song Dynasty) commented: This monk is really hateful, splashing two ancient Buddhas with a spoonful of dung. If you Zen masters can distinguish clearly, you can not only clear the grievances of Zhaozhou (Ancient Buddha Zhaozhou, referring to Zen Master Zhaozhou Congshen) and Muzhou (Ancient Buddha Muzhou, referring to Zen Master Muzhou Daozong), but also eliminate the faults of Xuedou (Zen Master Xuedou Xian) and the old monks of the world. If you can't explain it clearly, splashing people everywhere will never end. Jingshan Gao (Zen Master of the Song Dynasty) commented: Xuedou only knew that a spoonful of dung was splashed on Zhaozhou and Muzhou, but he didn't know that this monk had already been splashed with a spoonful of dung by Zhaozhou at that time, and he was splashed again when he arrived in Muzhou, but he didn't know how to wake up. If you know how to wake up, where would there be two ancient Buddhas? Chu Shiqi (Zen Master of the Yuan Dynasty) commented: This monk doesn't understand the meaning of drinking tea, and doesn't know the breath of splashing dung, which implicates good people and falls into the dung pit. He should eat many canes. Xuedou Miaoxi (Zen Master of the Song Dynasty) let it go for a while, and he must enter Nirvana Hall for him to be able to do so.) A newly arrived monk came to pay homage, and just as he was about to bow, the Zen master scolded: 'Why did you steal the fruit of the monastery to eat?' The monk said: 'I just arrived, why did the abbot say that I stole the fruit?' The Zen master said: 'The stolen goods are right in front of you.'
Zen Master Chunan of Qianqing (Successor of Huangbo Yun (Tang Dynasty Zen Master))
Zen Master Chunan of Qianqing Mountain in Hangzhou was the son of the Zhang family in Fuzhou. He first visited Furong (Zen Master Furong Daokai). Furong (Zen Master Furong Daokai) saw him and said: 'I am not your teacher, your teacher is Huangbo (Zen Master Huangbo Yun) outside the river.' Zen Master Chunan bowed and said goodbye, and then visited Huangbo (Zen Master Huangbo Yun). Huangbo (Zen Master Huangbo Yun) asked: 'What were you like when you had not yet manifested the images of the Three Realms?' Zen Master Chunan said: 'Is there anything now?' Huangbo (Zen Master Huangbo Yun) said: 'Let's put aside existence and non-existence for the time being, what is it like now?' Zen Master Chunan said: 'Neither now nor ancient.' Huangbo (Zen Master Huangbo Yun) said: 'My Dharma eye...'
。已在汝躬。
烏石靈觀禪師(黃檗運法嗣)
福州烏石山靈觀禪師。(時稱老觀)尋常扄戶。人罕見之。唯一信士。每至食時送供方開。一日雪峰伺便扣門。師開門。雪峰驀胸搊住曰。是凡是聖。師唾曰。這野狐精。便推出閉卻門。雪峰曰。也祇要識老兄○師因雪峰來敲門。師曰。誰。雪峰曰。鳳凰兒。師曰。作什麼。雪峰曰。來啖老觀。師便開門搊住曰。道道。雪峰擬議。師便托開閉卻門。雪峰住后示眾曰。我當時若入得老觀門。你這一隊噇酒糟漢。向甚處摸索(老宿云。雪峰徒有此語。當時入不得。今也入不得 明招謙代雪峰。才見開門。便云。動即喪。又代老觀云。俊哉俊哉 雪竇顯云。這孤恩負德漢。有甚麼交涉。當時入不得。豈是教你入。今既摸索不著。累他雪峰。俱在老觀門下)○刬草次。問僧。汝何處去。曰西院禮拜安和尚去。時竹上有一青蛇。師指蛇曰。欲識西院老野狐精。祇這便是○問。西院此一片地。堪著甚麼物。西院曰。好著個無相佛。師曰。好片地。被兄放不凈污了也○引面次。僧參。師引面示之。僧便去。師至暮問小師。適來僧在何處。小師曰。當時便去也。師曰。是即是。祇得一橛(雪竇顯云。老觀大似失錢遭罪 報慈遂云。甚麼處是少一橛 翠巖芝云。老觀道。他只得
【現代漢語翻譯】 現代漢語譯本： 已在你自身之中。
烏石靈觀禪師(黃檗運禪師的法嗣)
福州烏石山靈觀禪師(當時被稱為老觀)總是把門關著，人們很少見到他。只有一位信徒，每到吃飯的時候送飯才開門。一天，雪峰禪師趁機敲門。靈觀禪師開門后，雪峰禪師一把抓住他的胸口說：『是凡人還是聖人？』靈觀禪師啐了一口說：『你這野狐精！』便把他推出門外，關上了門。雪峰禪師說：『也只是想認識老兄。』靈觀禪師因為雪峰禪師來敲門，靈觀禪師問：『誰？』雪峰禪師說：『鳳凰兒。』靈觀禪師說：『做什麼？』雪峰禪師便開門一把抓住他說：『說！說！』雪峰禪師猶豫不決，靈觀禪師便推開他，關上了門。雪峰禪師住下後對大家說：『我當時如果能進入老觀的門，你們這一群吃酒糟的傢伙，到哪裡去摸索？』(老宿說：雪峰禪師只是說了這句話，當時進不去，現在也進不去。明招謙禪師代替雪峰禪師說：剛見到開門，便說：動就喪失。又代替老觀禪師說：好啊！好啊！雪竇顯禪師說：這孤恩負義的傢伙，有什麼關係？當時進不去，難道是教你進去嗎？現在既然摸索不著，連累了雪峰禪師，都在老觀禪師門下。)
在割草的時候，靈觀禪師問僧人：『你到哪裡去？』僧人說：『到西院禮拜安和尚去。』當時竹子上有一條青蛇，靈觀禪師指著蛇說：『想認識西院的老野狐精嗎？就是這個。』靈觀禪師問：『西院這一片地，適合種什麼東西？』西院禪師說：『適合種個無相佛。』靈觀禪師說：『好一片地，被你放不乾淨的東西給玷污了。』
在吃麵條的時候，僧人來參拜。靈觀禪師把麵條舉起來給他看，僧人便離開了。靈觀禪師到晚上問小和尚：『剛才那個僧人在哪裡？』小和尚說：『當時就走了。』靈觀禪師說：『是倒是，只得到了一半。』(雪竇顯禪師說：老觀禪師很像丟了錢遭了罪。報慈遂禪師說：哪裡是少了一半？翠巖芝禪師說：老觀禪師說，他只得到了一半。』
【English Translation】 English version: It is already within your own body.
Zen Master Lingguan of Wushi (Successor of Huangbo Yun)
Zen Master Lingguan of Wushi Mountain in Fuzhou (at the time called Old Guan) usually kept his door shut, and people rarely saw him. Only one devout follower would bring food at meal times, and then he would open the door. One day, Xuefeng took the opportunity to knock on the door. When Lingguan opened the door, Xuefeng grabbed his chest and said, 'Is it a mortal or a sage?' Lingguan spat and said, 'You wild fox spirit!' and pushed him out, closing the door. Xuefeng said, 'I just wanted to get to know you, old brother.' Because Xuefeng came to knock on the door, Lingguan asked, 'Who is it?' Xuefeng said, 'The phoenix child.' Lingguan said, 'What for?' Xuefeng then opened the door and grabbed him, saying, 'Speak! Speak!' Xuefeng hesitated, and Lingguan pushed him away and closed the door. After Xuefeng stayed there, he said to the assembly, 'If I had been able to enter Old Guan's door at that time, where would you drunken fellows be groping?' (An old monk said: Xuefeng only said these words; he couldn't enter at that time, and he can't enter now. Zen Master Mingzhao Qian, substituting for Xuefeng, said: As soon as he saw the door open, he said, 'Movement is loss.' He also substituted for Old Guan, saying, 'Excellent! Excellent!' Zen Master Xuedou Xian said: 'What does this ungrateful fellow have to do with it? He couldn't enter at that time; was he being taught to enter? Now that he can't find his way, he has implicated Xuefeng, and both are under Old Guan's door.')
While cutting grass, Lingguan asked a monk, 'Where are you going?' The monk said, 'I am going to the West Courtyard to pay respects to Abbot An.' At that time, there was a green snake on the bamboo. Lingguan pointed to the snake and said, 'Do you want to know the old wild fox spirit of the West Courtyard? This is it.' Lingguan asked, 'What is suitable to be planted on this piece of land in the West Courtyard?' The West Courtyard said, 'It is suitable to plant a formless Buddha.' Lingguan said, 'What a good piece of land, but it has been defiled by unclean things that you have released.'
While eating noodles, a monk came to pay respects. Lingguan held up the noodles for him to see, and the monk left. Lingguan asked the young monk in the evening, 'Where is that monk who came earlier?' The young monk said, 'He left at that time.' Lingguan said, 'It is so, but he only got half of it.' (Zen Master Xuedou Xian said: Old Guan is like losing money and suffering the consequences. Zen Master Bao Ci Sui said: Where is half missing? Zen Master Cuiyan Zhi said: Old Guan said, 'He only got half of it.'
一橛。大似壓良為賤。彼此出家兒 東禪觀云。總似這個師僧。靈山付囑有在。老觀為什麼道。只得一橛。要會么。若不酬價。爭辨真偽)○曹山行腳時問。如何是毗盧師法身主。師曰。我若向你道。即別有也。曹山舉似洞山。洞山曰。好個話頭。祇欠進語。何不問為甚麼不道。曹山卻來進前語。師曰。若言我不道。即啞卻我口。若言我道。即謇卻我舌。曹山歸舉似洞山。洞山深肯之。
羅漢宗徹禪師(黃檗運法嗣)
杭州羅漢院宗徹禪師。湖州吳氏子。上堂。僧問。如何是祖師西來意。師曰。骨剉也。師對機。多用此語。時號骨剉和尚。
相國裴休居士(黃檗運法嗣)
相國裴休居士。字公美。河東聞喜人也。守新安日。屬運禪師。初于嶺南黃檗山。舍眾入大安精舍。混跡勞侶。掃灑殿堂。公入寺燒香。主事祇接。因觀壁畫。乃問。是何圖相。主事對曰。高僧真儀。公曰。真儀可觀。高僧何在。主事無對。公曰。此間有禪人否。曰近有一僧。投寺執役。頗似禪者。公曰。可請來詢問得否。於是遽尋黃檗至。公睹之。欣然曰。休。適有一問。諸德吝辭。今請上人。代酬一語。黃檗曰。請相公垂問。公舉前話。黃檗朗聲曰。裴休。公應諾。黃檗曰。在甚麼處。公當下知旨。如獲髻珠。曰吾師真
【現代漢語翻譯】 現代漢語譯本： 一橛。大似壓良為賤。彼此出家兒，東禪觀云：總似這個師僧。靈山付囑有在。老觀為什麼道：只得一橛。要會么？若不酬價，爭辨真偽？曹山行腳時問：如何是毗盧師（Vairocana，意為光明遍照）法身主？師曰：我若向你道，即別有也。曹山舉似洞山。洞山曰：好個話頭，祇欠進語。何不問為甚麼不道？曹山卻來進前語。師曰：若言我不道，即啞卻我口；若言我道，即謇卻我舌。曹山歸舉似洞山。洞山深肯之。
羅漢宗徹禪師(黃檗運法嗣)
杭州羅漢院宗徹禪師，湖州吳氏子。上堂。僧問：如何是祖師西來意？師曰：骨剉也。師對機，多用此語，時號骨剉和尚。
相國裴休居士(黃檗運法嗣)
相國裴休居士，字公美，河東聞喜人也。守新安日，屬運禪師，初于嶺南黃檗山，舍眾入大安精舍，混跡勞侶，掃灑殿堂。公入寺燒香，主事祇接。因觀壁畫，乃問：是何圖相？主事對曰：高僧真儀。公曰：真儀可觀，高僧何在？主事無對。公曰：此間有禪人否？曰：近有一僧，投寺執役，頗似禪者。公曰：可請來詢問得否？於是遽尋黃檗至。公睹之，欣然曰：休適有一問，諸德吝辭，今請上人，代酬一語。黃檗曰：請相公垂問。公舉前話。黃檗朗聲曰：裴休。公應諾。黃檗曰：在甚麼處？公當下知旨，如獲髻珠，曰：吾師真
【English Translation】 English version: A fragment. It's like devaluing the good. You are all monks. Dongchan Guan said: It's all like this master monk. The entrustment at Ling Mountain (Grdhrakuta Mountain) exists. Why does Lao Guan say: Only a fragment is obtained. Do you want to understand? If you don't pay the price, how can you distinguish the true from the false? When Caoshan was traveling, he asked: What is the Dharmakaya (法身) master of Vairocana (毗盧師, meaning 'illuminating everywhere')? The master said: If I tell you, it will be something else. Caoshan told Dongshan about it. Dongshan said: A good topic, only lacking further inquiry. Why not ask why he doesn't say it? Caoshan then came forward and asked. The master said: If I say I don't say it, I would be silencing my mouth; if I say I say it, I would be stammering my tongue. Caoshan returned and told Dongshan about it. Dongshan deeply agreed.
Zen Master Zongche of Luohan (Successor of Huangbo Yun)
Zen Master Zongche of Luohan Temple in Hangzhou was a native of the Wu family in Huzhou. He ascended the hall. A monk asked: What is the meaning of the Patriarch's coming from the West? The master said: Bone crushing! The master often used this phrase in response to situations, and was therefore known as the 'Bone Crushing' monk.
Layman Pei Xiu, the Chancellor (Successor of Huangbo Yun)
Layman Pei Xiu, the Chancellor, whose courtesy name was Gongmei, was a native of Wenxi in Hedong. When he was guarding Xin'an, he encountered Zen Master Yun. Initially, at Huangbo Mountain in Lingnan, he left the assembly and entered the Daan Hermitage, mingling with the laborers, sweeping and cleaning the halls. The Chancellor entered the temple to burn incense, and the person in charge greeted him. While viewing the murals, he asked: What are these images? The person in charge replied: Portraits of eminent monks. The Chancellor said: The portraits are visible, but where are the eminent monks? The person in charge had no answer. The Chancellor said: Are there any Chan practitioners here? He replied: Recently, there is a monk who has joined the temple to perform duties, and he seems to be a Chan practitioner. The Chancellor said: Can he be invited for questioning? Thereupon, Huangbo was quickly sought out. The Chancellor saw him and happily said: I had a question earlier, but the other virtuous ones were reluctant to answer. Now I invite the venerable one to respond on their behalf. Huangbo said: Please, Chancellor, ask your question. The Chancellor repeated his previous question. Huangbo loudly said: Pei Xiu! The Chancellor responded. Huangbo said: Where is he? The Chancellor immediately understood the meaning, as if he had found a jewel in his hair, and said: My teacher is truly
善知識也。示人克的若是。自此延入府署。執弟子禮。屢辭不已。復堅請。住黃檗山。有暇即躬入山頂謁。或請入州中。公既通徹祖意。復博綜教相。諸方禪學。咸謂。裴相不浪出黃檗之門也。
大隨法真禪師(長慶安法嗣)
益州大隨法真禪師。梓州王氏子。南遊。初見藥山道吾云巖洞山。次至嶺外大溈會下。數載。食不至充。臥不求暖。清苦煉行。操履不群。溈山深器之。一日問曰。阇黎在老僧此間。不曾問一轉話。師曰。教某甲向甚麼處下口。溈山曰。何不道如何是佛。師便作手勢。掩溈山口。溈山嘆曰。子真得其髓。從此名傳四海○僧問。劫火洞然。大千俱壞。未審這個壞不壞。師曰。壞。曰恁么則隨他去也。師曰。隨他去。僧不肯。後到投子。舉前話。投子遂裝香遙禮曰。西川古佛出世。謂其僧曰。汝速回去懺悔。僧回大隨。師已歿。僧再至投子。投子亦遷化○庵側有一龜。僧問。一切眾生皮褁骨。這個眾生。為甚骨褁皮。師拈草履。覆龜背上。僧無語(徑山信云。還知么。大隨和尚拈草鞋。蓋覆烏龜。不是好心。這僧無語。口似磉盤。頌云。皮褁骨骨褁皮。草鞋拈得覆烏龜。風吹日炙渾無事。不怕人來問著渠)○問僧。甚處去。曰峨嵋禮普賢去。師舉拂子曰。文殊普賢。總在這裡。僧作圓相
【現代漢語翻譯】 現代漢語譯本 『善知識啊。』（善知識：指有德行、能引導人向善的師友）向人展示克己修身的方法。從此裴休（宰相）邀請禪師到府衙，以弟子之禮相待，禪師多次推辭不肯，裴休更加堅決地請求禪師住在黃檗山。有空閑就親自到山頂拜謁。或者請禪師到州里。裴休既然通徹了禪宗的意旨，又廣泛地精通經教的義理，各地的禪學之人都說：『裴休宰相沒有白出黃檗禪師的門下啊。』
大隨法真禪師(長慶安法嗣)
益州大隨法真禪師，是梓州王氏之子。他到南方遊歷，最初拜見了藥山、道吾、云巖、洞山等禪師，後來到了嶺外大溈山禪師的門下，住了幾年，吃不飽飯，睡不安穩，清苦地修行，品行與衆不同。溈山禪師非常器重他。有一天，溈山禪師問道：『你在這裡這麼久，不曾問過我一句佛法。』禪師說：『教我向什麼地方開口呢？』溈山禪師說：『為什麼不問什麼是佛呢？』禪師就做了個手勢，摀住溈山禪師的嘴。溈山禪師嘆道：『你真是得到了禪宗的精髓。』從此禪師的名聲傳遍四海。一個僧人問道：『劫火洞然，大千世界都毀壞了，請問這個「這個」壞不壞？』禪師說：『壞。』僧人說：『既然這樣，那就隨它去吧。』禪師說：『隨它去。』僧人不肯。後來到了投子禪師那裡，舉了之前的話。投子禪師於是點上香，遙遙地禮拜說：『西川的古佛出世了。』並對那個僧人說：『你快回去懺悔。』僧人回到大隨山，禪師已經去世了。僧人再次到投子禪師那裡，投子禪師也圓寂了。庵的旁邊有一隻烏龜，僧人問道：『一切眾生都是皮包裹著骨頭，這隻烏龜，為什麼骨頭包裹著皮呢？』禪師拿起草鞋，蓋在烏龜的背上。僧人無話可說。（徑山信禪師說：『還知道嗎？大隨和尚拿起草鞋，蓋在烏龜身上，不是好心。這個僧人無話可說，嘴巴像磨盤一樣。』頌詞說：『皮包裹著骨頭，骨頭包裹著皮，拿起草鞋蓋在烏龜身上。風吹日曬，什麼事也沒有，不怕人來問它。』）一個僧人問禪師：『你到哪裡去？』回答說：『到峨嵋山禮拜普賢菩薩去。』禪師舉起拂塵說：『文殊菩薩、普賢菩薩，總在這裡。』僧人作了一個圓相。
【English Translation】 English version 『A good advisor.』 (Good advisor: refers to a virtuous teacher or friend who can guide people towards goodness) He showed people the method of self-discipline. From then on, Pei Xiu (Prime Minister) invited the Chan master to his official residence, treating him with the respect due to a disciple. The Chan master repeatedly declined, but Pei Xiu insisted even more firmly, requesting the Chan master to reside at Mount Huangbo. Whenever he had free time, he would personally go to the mountain top to pay his respects. Or he would invite the Chan master to the state. Since Pei Xiu thoroughly understood the meaning of Chan Buddhism and also extensively mastered the doctrines of the scriptures, all the Chan scholars in various places said: 『Prime Minister Pei Xiu did not come out of the school of Chan Master Huangbo in vain.』
Chan Master Dasui Fazhen (Successor of Changqing An)
Chan Master Dasui Fazhen of Yizhou was the son of the Wang family of Zizhou. He traveled to the south, initially visiting Chan masters Yaoshan, Daowu, Yunyan, and Dongshan. Later, he went to the assembly of Chan Master Dawei outside the mountains, where he stayed for several years, not eating enough to fill his stomach and not seeking warmth in his sleep, practicing austerities and behaving differently from others. Chan Master Dawei deeply valued him. One day, Chan Master Dawei asked: 『You have been here with me for so long, but you have never asked me a single question about the Dharma.』 The Chan master said: 『Where should I start?』 Chan Master Dawei said: 『Why don't you ask what is Buddha?』 The Chan master then made a gesture, covering Chan Master Dawei's mouth. Chan Master Dawei sighed and said: 『You have truly grasped the essence of Chan.』 From then on, the Chan master's reputation spread throughout the world. A monk asked: 『When the fire of the kalpa blazes and the great chiliocosm is destroyed, I wonder whether 「this」 is destroyed or not?』 The Chan master said: 『Destroyed.』 The monk said: 『If that's the case, then let it go.』 The Chan master said: 『Let it go.』 The monk was not satisfied. Later, he went to Chan Master Touzi and mentioned the previous conversation. Chan Master Touzi then lit incense and bowed respectfully from afar, saying: 『The ancient Buddha of Xichuan has appeared in the world.』 And he said to that monk: 『You should quickly go back and repent.』 The monk returned to Mount Dasui, but the Chan master had already passed away. The monk went to Chan Master Touzi again, but Chan Master Touzi had also passed away. There was a turtle next to the hermitage. A monk asked: 『All sentient beings are skin-covered bones, but why is this turtle bone-covered skin?』 The Chan master picked up a straw sandal and covered the turtle's back with it. The monk was speechless. (Chan Master Jingshan Xin said: 『Do you know? Chan Master Dasui picked up a straw sandal and covered the turtle, not out of kindness. This monk was speechless, his mouth like a millstone.』 The verse says: 『Skin covers bones, bones cover skin, picking up a straw sandal to cover the turtle. The wind blows and the sun scorches, nothing happens, not afraid of people coming to ask it.』) A monk asked the Chan master: 『Where are you going?』 He replied: 『Going to Mount Emei to pay respects to Bodhisattva Samantabhadra.』 The Chan master raised his whisk and said: 『Manjushri Bodhisattva and Samantabhadra Bodhisattva are all here.』 The monk made a circular gesture.
拋向后。乃禮拜。師喚侍者。取一貼茶。與這僧(保福展云。若無後語。笑他衲僧雲門偃別云。西天斬頭截臂。這裡自領出去 五祖戒云。大隨不因一事。不長一智 雪竇顯云。殺人刀活人劍。具眼底辨取 溈山秀云。大隨茶。非類趙州茶。既不類趙州茶。得之者少矣。這僧得之。且有甚長處。然不義之財。於我如浮雲 天童覺云。識法者懼。欺敵者亡。水中辨乳。須是鵝王)○眾僧參次。師以口作患風勢曰。還有人醫得吾口么。眾僧競送藥以至。俗士聞之。亦多送藥。師並不受。七日後。師自摑口令正。乃曰。如許多時。鼓這兩片皮。至今無人醫得。即端坐而逝。
靈樹如敏禪師(長慶安法嗣)
韶州靈樹如敏禪師。閩人也。有尼送瓷缽與師。師拓起問曰。這個出在甚麼。曰出在定州。(清涼欽別云。不違此間)師乃撲破。尼無對(保福展代云。欺敵者亡)○廣主將興兵。躬入院。請師決臧𠘶。師已先知。怡然坐化。廣主怒知事曰。和尚何時得疾。對曰。不曾有疾。適封一函子。令呈大王。廣主開函。得一帖子云。人天眼目。堂中上座。廣主悟師旨。遂寢兵。乃召第一座。開堂說法(即雲門偃)。
靈云志勤禪師(長慶安法嗣)
福州靈云志勤禪師。本州長溪人也。初在溈山。因見桃華悟
【現代漢語翻譯】 現代漢語譯本： 拋向身後。於是禮拜。禪師叫侍者，取一貼茶給這位僧人（保福展云：如果沒有後話，就笑話這些雲門偃禪師。西天斬頭截臂，這裡自己領出去。五祖戒云：大隨不因一事，不長一智。雪竇顯云：殺人刀，活人劍，有眼力的人辨別一下。溈山秀云：大隨茶，不像趙州茶。既然不像趙州茶，得到它的人就少了。這僧人得到它，又有什麼長處呢？然而不義之財，對我來說就像浮雲。天童覺云：懂得法則的人會畏懼，欺騙敵人的人會滅亡。水中辨別乳，必須是鵝王）。眾僧參拜完畢。禪師用口作出患風的姿勢說：『還有人能醫治我的口嗎？』眾僧爭相送藥，甚至俗人聽說了，也多有送藥的。禪師都不接受。七日後，禪師自己掌摑自己的嘴巴使之恢復正常，然後說：『這麼長時間，鼓動這兩片嘴皮，至今沒有人能醫治。』隨即端坐而逝。
靈樹如敏禪師（長慶安法嗣）
韶州靈樹如敏禪師，是福建人。有尼姑送瓷缽給禪師，禪師拿起瓷缽問道：『這個出自哪裡？』尼姑說：『出自定州。』（清涼欽別云：不違背此間）禪師於是將瓷缽摔破。尼姑無言以對（保福展代云：欺騙敵人的人會滅亡）。當時廣主將要興兵，親自來到寺院，請禪師決斷吉兇。禪師已經預先知道，安然坐化。廣主憤怒地問知事：『和尚什麼時候得的病？』知事回答說：『不曾有病。之前封好一個函子，讓呈給大王。』廣主打開函子，得到一個帖子，上面寫著：『人天眼目，堂中上座。』廣主領悟了禪師的旨意，於是停止了用兵。於是召見第一座，開堂說法（就是雲門偃）。
靈云志勤禪師（長慶安法嗣）
福州靈云志勤禪師，是本州長溪人。當初在溈山，因為見到桃花而悟道。
【English Translation】 English version: He threw it behind him. Then he prostrated himself. The master called the attendant to bring a dose of tea for the monk (Baofu Zhan said: If there is no follow-up, laugh at these Yunmen Yan monks. In the Western Heaven, heads are chopped off and arms are severed, here they are taken away themselves. Wuzu Jie said: Dasui does not grow wiser from one incident. Xuedou Xian said: The sword that kills and the sword that gives life, those with eyes discern them. Weishan Xiu said: Dasui tea is not like Zhao Zhou tea. Since it is not like Zhao Zhou tea, few obtain it. This monk obtains it, what are its merits? However, ill-gotten gains are like floating clouds to me. Tiantong Jue said: Those who know the law fear, those who deceive the enemy perish. To distinguish milk in water, one must be a goose king). After the monks finished their visit, the master made a gesture as if suffering from a wind ailment, saying, 'Is there anyone who can cure my mouth?' The monks competed to send medicine, and even laypeople, upon hearing this, sent medicine. The master refused to accept any of it. After seven days, the master slapped his own mouth to correct it, and then said, 'For so long, these two flaps of skin have been drumming, yet no one has been able to cure it.' Then he sat upright and passed away.
Chan Master Ling Shu Ru Min (Lineage of Changqing An)
Chan Master Ling Shu Ru Min of Shaozhou was a native of Fujian. A nun sent a porcelain bowl to the master. The master picked it up and asked, 'Where does this come from?' The nun said, 'It comes from Dingzhou.' (Qingliang Qin said: It does not violate this place) The master then smashed the bowl. The nun had no reply (Baofu Zhan said on his behalf: Those who deceive the enemy will perish). At that time, the Guang ruler was about to raise troops and personally came to the monastery to ask the master to determine good or bad fortune. The master already knew in advance and passed away peacefully while sitting. The Guang ruler angrily asked the administrator, 'When did the monk get sick?' The administrator replied, 'He was never sick. He sealed a letter earlier and asked it to be presented to the king.' The Guang ruler opened the letter and found a note that read, 'The eye of humans and gods, the senior monk in the hall.' The Guang ruler understood the master's intention and stopped the use of troops. Then he summoned the first seat to open the hall and preach the Dharma (that is, Yunmen Yan).
Chan Master Ling Yun Zhi Qin (Lineage of Changqing An)
Chan Master Ling Yun Zhi Qin of Fuzhou was a native of Changxi in this prefecture. He was initially at Weishan and attained enlightenment upon seeing peach blossoms.
道。有偈曰。三十年來尋劍客。幾回落葉又抽枝。自從一見桃華后。直至如今更不疑。溈山覽偈。詰其所悟。與之符契。溈山曰。從緣悟達。永無退失。善自護持(有僧舉似玄沙備。玄沙云。諦當甚諦當。敢保老兄未徹在。眾疑此語。玄沙問地藏。我恁么道。汝作么生會。地藏云。不是桂琛。即走殺天下人 長慶棱因僧問。玄沙意旨如何。長慶雲。將謂鬍鬚赤。更有赤鬚鬍 翠巖芝云。有一人如今問。玄沙意作么生。且道。此人還徹也未 黃龍心云。諸人且道。靈云當初見底。是桃華。不是桃華。若是桃華。天下人見。總須悟道。若不是桃華。爭奈見有桃華。擬向甚處看。作么生說個見底道理 五祖演云。說什麼諦當。更參三十年 昭覺勤云。千鈞之弩。不為鼷鼠而發機。靈云既撥轉天關。玄沙乃掀翻地軸。且道那個是未徹處 徑山杲云。一家有事百家忙 楚石琦云。人無遠慮。必有近憂。直饒百鍊精金。不免入爐再煆 金粟悟云。說甚一家有事百家忙。直是一盲引眾盲 徑山信云。靈云行腳三十年。不知踏破幾許草鞋。若無桃花刺破眼睛。更走三十年。未是苦在)○雪峰有偈送雙峰。末句曰。雷罷不停聲。師別曰。雷震不聞聲。雪峰聞乃曰。靈雲山頭古月現。雪峰后問曰。古人道。前三三后三三。意旨如何。師曰。
【現代漢語翻譯】 現代漢語譯本： 道。有偈（頌）說：『三十年來尋訪劍客，幾度落葉又生新枝。自從一見桃花后，直至如今再無懷疑。』溈山（溈山佑，禪宗大師）看完偈頌，盤問他所領悟的，與他的見解相符。溈山說：『從因緣悟達，永遠不會退失。好好守護保持。』（有僧人把這件事告訴玄沙備（玄沙師備，禪宗大師），玄沙說：『真實是很真實，但我敢保證這位老兄還沒有徹底領悟。』眾人疑惑這句話。玄沙問地藏（地藏菩薩），『我這樣說，你作何理解？』地藏說：『不是桂琛（桂琛禪師），就會讓天下人都白跑一趟。』 長慶棱（長慶慧棱，禪宗大師）因為僧人問：『玄沙的意旨是什麼？』長慶說：『本以為鬍鬚是紅色的，沒想到還有紅鬍鬚的胡人。』 翠巖芝（翠巖可真，禪宗大師）說：『如果有人現在問，玄沙的用意是什麼？那麼，這個人到底徹悟了沒有？』 黃龍心（黃龍慧南，禪宗大師）說：『各位，你們說，靈云（靈云志勤，禪宗大師）當初見到的是桃花，還是不是桃花？如果是桃花，那麼天下人見到，都應該悟道。如果不是桃花，又偏偏見到了桃花，要向哪裡看？怎麼說出見到真理的道理？』 五祖演（五祖法演，禪宗大師）說：『說什麼真實，再參三十年。』 昭覺勤（昭覺克勤，禪宗大師）說：『千鈞之弩，不會因為小老鼠而發射。靈云既然撥轉了天關，玄沙就掀翻了地軸。那麼，哪個是未徹悟之處？』 徑山杲（徑山宗杲，禪宗大師）說：『一家有事百家忙。』 楚石琦（楚石梵琦，禪宗大師）說：『人無遠慮，必有近憂。即使是百鍊精金，也免不了入爐再煉。』 金粟悟（金粟契悟，禪宗大師）說：『說什麼一家有事百家忙，簡直是一盲引眾盲。』 徑山信（徑山大信，禪宗大師）說：『靈云行腳三十年，不知踏破了多少草鞋。如果沒有桃花刺破眼睛，再走三十年，也不是苦事。』） 雪峰（雪峰義存，禪宗大師）有一首偈頌送給雙峰（雙峰禪師），末句說：『雷停了聲音卻不停。』禪師告別時說：『雷震卻沒有聲音。』雪峰聽了就說：『靈雲山頭古月現。』雪峰後來問道：『古人說，前三三后三三，意旨如何？』禪師說：
【English Translation】 English version: The Way. There is a verse that says: 'For thirty years I have sought the swordsman, how many times have the fallen leaves sprouted new branches. Since seeing the peach blossoms, until now I have no more doubts.' Weishan (Weishan You, a Zen master) read the verse and questioned him about his understanding, which matched his own. Weishan said: 'Enlightenment from conditions will never be lost. Take good care of it.' (A monk told Xuansha Bei (Xuansha Shibei, a Zen master) about this, and Xuansha said: 'True is very true, but I dare to guarantee that this old brother has not thoroughly understood.' The crowd doubted this statement. Xuansha asked Dizang (Ksitigarbha Bodhisattva), 'What do you make of my words?' Dizang said, 'If it were not for Guichen (Zen master Guichen), everyone in the world would run in vain.' Changqing Leng (Changqing Huileng, a Zen master) asked a monk, 'What is the meaning of Xuansha?' Changqing said, 'I thought the beard was red, but there are even red-bearded barbarians.' Cuiyan Zhi (Cuiyan Kezhen, a Zen master) said, 'If someone were to ask now, what is Xuansha's intention? Then, has this person thoroughly understood or not?' Huanglong Xin (Huanglong Huinan, a Zen master) said, 'Everyone, tell me, what did Lingyun (Lingyun Zhiqin, a Zen master) see in the beginning, the peach blossoms or not the peach blossoms? If it was the peach blossoms, then everyone in the world should attain enlightenment upon seeing them. If it was not the peach blossoms, yet one still sees the peach blossoms, where should one look? How can one speak of the principle of seeing the truth?' Wuzu Yan (Wuzu Fayan, a Zen master) said, 'What is this talk of truth? Meditate for another thirty years.' Zhaojue Qin (Zhaojue Keqin, a Zen master) said, 'A thousand-pound crossbow is not triggered for a tiny mouse. Since Lingyun has turned the heavenly gate, Xuansha has overturned the earthly axis. Then, what is the place that has not been thoroughly understood?' Jingshan Gao (Jingshan Zonggao, a Zen master) said, 'One family has trouble, a hundred families are busy.' Chushi Qi (Chushi Fanqi, a Zen master) said, 'A man without distant worries will have immediate troubles. Even refined gold cannot avoid being smelted in the furnace again.' Jin Su Wu (Jin Su Qiwu, a Zen master) said, 'What is this talk of one family having trouble and a hundred families being busy? It is simply a blind man leading a crowd of blind men.' Jingshan Xin (Jingshan Daxin, a Zen master) said, 'Lingyun traveled for thirty years, not knowing how many straw sandals he wore out. If the peach blossoms had not pierced his eyes, even if he traveled for another thirty years, it would not be a hardship.') Xuefeng (Xuefeng Yicun, a Zen master) had a verse to send to Shuangfeng (Zen master Shuangfeng), the last line of which said: 'The thunder stops, but the sound does not stop.' The Zen master said goodbye, saying: 'The thunder rumbles but there is no sound.' Xuefeng heard this and said: 'The ancient moon appears on Lingyun Mountain.' Xuefeng later asked: 'The ancients said, 'The first three three, the last three three,' what is the meaning of this?' The Zen master said:
水中魚。天上鳥。雪峰曰。意作么生。師曰。高可射兮深可釣○長生問。混沌未分時。含生何來。師曰。如露柱懷胎。曰分后如何。師曰。如片云點太清。曰未審太清還受點也無。師不答。曰恁么則含生不來也。師亦不答。曰直得純清絕點時如何。師曰。猶是真常流注。曰如何是真常流注。師曰。似鏡長明。曰向上更有事也無。師曰。有。曰如何是向上事。師曰。打破鏡來。與汝相見(芭蕉徹云。相見便休。又打破鏡作什麼 白兆圓云。若不打破鏡爭得相見 大陽延云。即今破也。又作么生相見。乃云。照盡體無依。通身難辨的 開福寧云。好諸禪德。盡十方界。是一面鏡。作么生說個打破底道理。直饒眼親手辦。光境俱忘。如雞抱卵啐啄同時。正好吃報慈拄杖。何故。弄影禪和。如麻似粟 黃龍忠云。二尊宿發明本分大事。可謂如切如磋。如琢如磨。不妨端的。檢點將來。大似貼肉汗衫。未能脫體。致使有般漢隨語生解。便向未分時計較。打破鏡處說道理驢年解悟去。若據牧庵見處。說甚混沌分與未分。打破鏡與不打破鏡。直饒向露柱懷胎處會得。正是片云點太清。諸仁者還委悉么。待虛空落地。即向你道 天童覺云。分與未分。玉機夜動。點與不點。金梭暗拋。直是一色純清。未得十成穩坐。且道打破鏡來。向甚
【現代漢語翻譯】 現代漢語譯本 水中魚，天上鳥。雪峰（雪峰義存禪師）問：『意作么生？』（這是什麼意思？）師（指被提問的禪師）說：『高可射兮深可釣。』 長生問：『混沌未分時，含生何來？』（當宇宙還未分化時，生命從何而來？）師說：『如露柱懷胎。』（就像石柱懷孕一樣，不可能。） 長生問：『分后如何？』（分化后又如何呢？）師說：『如片云點太清。』（就像一片雲彩點綴著晴朗的天空。） 長生問：『未審太清還受點也無？』（不知這晴朗的天空還會被點綴嗎？）師不答。 長生問：『恁么則含生不來也？』（這樣說來，生命就不是真正產生的了？）師亦不答。 長生問：『直得純清絕點時如何？』（如果達到完全純凈，沒有任何雜質的狀態，又會如何呢？）師說：『猶是真常流注。』（仍然是真如自性的流露。） 長生問：『如何是真常流注？』（什麼是真如自性的流露？）師說：『似鏡長明。』（就像鏡子永遠明亮。） 長生問：『向上更有事也無？』（除此之外，還有更高的境界嗎？）師說：『有。』 長生問：『如何是向上事？』（什麼是更高的境界？）師說：『打破鏡來，與汝相見。』（打破鏡子，才能真正見到我。） （芭蕉徹云：相見便休，又打破鏡作什麼？白兆圓云：若不打破鏡，爭得相見？大陽延云：即今破也，又作么生相見？乃云：照盡體無依，通身難辨的。開福寧云：好諸禪德，盡十方界，是一面鏡，作么生說個打破底道理？直饒眼親手辦，光境俱忘，如雞抱卵啐啄同時，正好吃報慈拄杖。何故？弄影禪和，如麻似粟。黃龍忠云：二尊宿發明本分大事，可謂如切如磋，如琢如磨，不妨端的，檢點將來，大似貼肉汗衫，未能脫體，致使有般漢隨語生解，便向未分時計較，打破鏡處說道理驢年解悟去。若據牧庵見處，說甚混沌分與未分，打破鏡與不打破鏡。直饒向露柱懷胎處會得，正是片云點太清。諸仁者還委悉么？待虛空落地，即向你道。天童覺云：分與未分，玉機夜動，點與不點，金梭暗拋。直是一色純清，未得十成穩坐。且道打破鏡來，向甚麼處安身立命？）
【English Translation】 English version Fish in the water, birds in the sky. Xuefeng (Zen master Xuefeng Yicun) asked: 'What is the meaning?' The Master (the Zen master being questioned) said: 'High enough to shoot, deep enough to fish.' Changsheng asked: 'When chaos was undivided, where did sentient beings come from?' The Master said: 'Like a stone pillar conceiving a child.' (Impossible) Changsheng asked: 'What about after division?' The Master said: 'Like a wisp of cloud dotting the clear sky.' Changsheng asked: 'I wonder if the clear sky will still be dotted?' The Master did not answer. Changsheng asked: 'In that case, sentient beings did not truly come into being?' The Master also did not answer. Changsheng asked: 'What if one attains a state of pure clarity, devoid of any defilement?' The Master said: 'It is still the flow of true constancy.' Changsheng asked: 'What is the flow of true constancy?' The Master said: 'Like a mirror always shining brightly.' Changsheng asked: 'Is there anything beyond this?' The Master said: 'Yes.' Changsheng asked: 'What is beyond this?' The Master said: 'Break the mirror, and you will see me.' (Ba Jiao Che said: Once you meet, it's over, so why break the mirror? Bai Zhao Yuan said: If you don't break the mirror, how can you meet? Da Yang Yan said: It's already broken now, so how do you meet? He then said: Illuminating everything, there is no reliance; the whole body is difficult to discern. Kai Fu Ning said: Good Zen practitioners, the entire ten directions is a mirror. How do you explain the principle of breaking it? Even if you do it yourself, both light and object are forgotten, like a hen hatching eggs, pecking and breaking the shell at the same time. It's good to eat Bao Ci's staff. Why? Zen monks playing with shadows are like hemp and millet. Huang Long Zhong said: The two venerable masters have elucidated the great matter of their inherent nature. It can be said to be like cutting and polishing, like carving and grinding. It is undoubtedly correct, but upon inspection, it is like a sweat-soaked shirt clinging to the body, unable to be removed. This leads some people to interpret words literally, calculating about the time before division, and talking about principles where the mirror is broken, which will only be understood in the year of the donkey. According to Mu An's view, what is there to say about chaos being divided or undivided, breaking the mirror or not breaking the mirror? Even if you understand it at the place where the stone pillar conceives a child, it is just a wisp of cloud dotting the clear sky. Do you all understand? Wait until the void falls to the ground, and then I will tell you. Tian Tong Jue said: Divided or undivided, the jade machine moves at night; dotted or not dotted, the golden shuttle is thrown in secret. Even if it is a single color of pure clarity, one has not yet attained a fully stable seat. Tell me, after breaking the mirror, where does one settle down?)
處相見。還會么。清秋老兔吞光后。湛水蒼龍蛻骨時)○問僧。甚處去。曰雪峰去。師曰。我有一信寄雪峰。得么。曰便請。師脫只履拋向面前。僧便去至雪峰。雪峰問。甚處來。曰靈云來。雪峰曰。靈雲安否。曰有一信相寄。雪峰曰。在那裡。僧脫只履。拋向雪峰面前。雪峰休去(溈山秀云。雪峰既不能辨他來信端的。這僧又祇知依模畫樣。鈍置他靈云。忽若當時道。我有一信寄他。僧云便請。靈云只據坐。這僧又若為通露。不可大丈夫漢。為人馳達。教他一言不措)。
壽山師解禪師(長慶安法嗣)
福州壽山師解禪師。嘗參洞山。洞山問。阇黎生緣何處。師曰。和尚若實問。某甲即是閩中人也。曰汝父名甚麼。師曰。今日蒙和尚致此一問。直得忘前失后○閩帥問。壽山年多少。師曰。與虛空齊年。曰虛空年多少。師曰。與壽山齊年。
饒州峣山和尚(長慶安法嗣)
饒州峣山和尚。長慶問。從上宗乘。此間如何言論。師曰。有愿不負先聖。長慶曰。不負先聖。作么生。師曰。不露。長慶曰。恁么則請師領話。師曰。甚麼處去來。長慶曰。祇守甚麼處去來。
國歡文矩禪師(長慶安法嗣)
泉州國歡崇福院。文矩慧日禪師。福州黃氏子。生而有異。及長為縣獄卒。每每棄役
【現代漢語翻譯】 現代漢語譯本 處相見。還會么。清秋老兔吞光后。湛水蒼龍蛻骨時)○問僧。甚處去。曰雪峰去。師曰。我有一信寄雪峰。得么。曰便請。師脫只履拋向面前。僧便去至雪峰。雪峰問。甚處來。曰靈云來。雪峰曰。靈雲安否。曰有一信相寄。雪峰曰。在那裡。僧脫只履。拋向雪峰面前。雪峰休去(溈山秀云。雪峰既不能辨他來信端的。這僧又祇知依模畫樣。鈍置他靈云。忽若當時道。我有一信寄他。僧云便請。靈云只據坐。這僧又若為通露。不可大丈夫漢。為人馳達。教他一言不措)。 壽山師解禪師(長慶安法嗣) 福州壽山師解禪師。嘗參洞山。洞山問。阇黎（zhélí，僧人）生緣何處。師曰。和尚若實問。某甲即是閩中人也。曰汝父名甚麼。師曰。今日蒙和尚致此一問。直得忘前失后○閩帥問。壽山年多少。師曰。與虛空齊年。曰虛空年多少。師曰。與壽山齊年。 饒州峣山和尚(長慶安法嗣) 饒州峣山和尚。長慶問。從上宗乘。此間如何言論。師曰。有愿不負先聖。長慶曰。不負先聖。作么生。師曰。不露。長慶曰。恁么則請師領話。師曰。甚麼處去來。長慶曰。祇守甚麼處去來。 國歡文矩禪師(長慶安法嗣) 泉州國歡崇福院。文矩慧日禪師。福州黃氏子。生而有異。及長為縣獄卒。每每棄役 現代漢語譯本 在何處相見？還會再見嗎？清秋時節老兔吞食月光之後，湛藍的水中蒼龍蛻去骨頭之時。）有僧人問：『您要去哪裡？』答：『去雪峰。』師父說：『我有一封信要寄給雪峰，可以嗎？』答：『請便。』師父脫下一隻鞋子扔到他面前。僧人便去了雪峰。雪峰問：『從哪裡來？』答：『從靈云來。』雪峰說：『靈雲安好嗎？』答：『有一封信要寄給您。』雪峰說：『在哪裡？』僧人脫下一隻鞋子，扔到雪峰面前。雪峰沉默不語。（溈山秀云評論說：雪峰既然不能辨別他來信的真意，這僧人又只知道依樣畫葫蘆，白白辜負了靈云。如果當時說：『我有一封信要寄給他。』僧人說：『請便。』靈云只管坐著，這僧人又該如何傳達呢？可惜不是大丈夫，為人處世不夠通達，教他一句話也說不出來。） 壽山師解禪師（長慶安的法嗣） 福州壽山師解禪師，曾經參拜洞山。洞山問：『你出生在哪裡？』師父說：『和尚如果真的問，我就是閩中人。』洞山說：『你父親叫什麼名字？』師父說：『今天蒙和尚您這樣一問，我簡直忘前失后。』閩地的長官問：『壽山您多大年紀了？』師父說：『和虛空一樣年紀。』長官說：『虛空多大年紀了？』師父說：『和壽山一樣年紀。』 饒州峣山和尚（長慶安的法嗣） 饒州峣山和尚。長慶問：『從上古傳下來的宗門心法，在這裡如何談論？』師父說：『有願望不辜負先聖。』長慶說：『不辜負先聖，怎麼做？』師父說：『不顯露。』長慶說：『既然這樣，請師父您來引導話頭。』師父說：『從哪裡來？』長慶說：『只是守護著從哪裡來？』 國歡文矩禪師（長慶安的法嗣） 泉州國歡崇福院的文矩慧日禪師，是福州黃家的兒子，出生時就與衆不同，長大后做了縣裡的獄卒，常常放棄差役。 English version Where shall we meet? Will we meet again? After the old rabbit in the clear autumn swallows the moonlight, when the azure dragon in the deep water sheds its bones.) A monk asked, 'Where are you going?' He replied, 'To Xuefeng (雪峰, a mountain and monastery).' The master said, 'I have a letter to send to Xuefeng, may I?' He replied, 'Please do.' The master took off one of his shoes and threw it in front of him. The monk then went to Xuefeng. Xuefeng asked, 'Where do you come from?' He replied, 'From Lingyun (靈云, a place).' Xuefeng said, 'Is Lingyun well?' He replied, 'There is a letter to send to you.' Xuefeng said, 'Where is it?' The monk took off one of his shoes and threw it in front of Xuefeng. Xuefeng remained silent. (Weishan Xiuyun commented: Since Xuefeng could not discern the true meaning of his letter, and this monk only knew how to imitate, he wasted Lingyun. If at that time he had said, 'I have a letter to send to him,' and the monk had said, 'Please do,' and Lingyun had just sat there, how would this monk have conveyed it? It's a pity he wasn't a great man, not being worldly-wise enough, leaving him unable to say a word.) Shoushan Shijie Chan Master (Successor of Changqing An) Chan Master Shijie of Shoushan in Fuzhou once visited Dongshan. Dongshan asked, 'Where were you born, Zhali (阇黎, a monk)?' The master said, 'If the abbot truly asks, I am from Minzhong.' Dongshan said, 'What is your father's name?' The master said, 'Today, I am so honored by the abbot's question that I have forgotten the past and lost the future.' The governor of Min asked, 'How old are you, Shoushan?' The master said, 'The same age as emptiness.' The governor said, 'How old is emptiness?' The master said, 'The same age as Shoushan.' Monk Yaoshan of Raozhou (Successor of Changqing An) Monk Yaoshan of Raozhou. Changqing asked, 'How is the ancestral teaching discussed here?' The master said, 'I vow not to fail the former sages.' Changqing said, 'Not failing the former sages, how is that done?' The master said, 'Not revealing.' Changqing said, 'In that case, please lead the conversation, Master.' The master said, 'Where do you come from?' Changqing said, 'Just guarding where do you come from?' Chan Master Guohuan Wenju (Successor of Changqing An) Chan Master Wenju Huiri of Chongfu Temple in Guohuan, Quanzhou, was a son of the Huang family of Fuzhou. He was born with extraordinary qualities. When he grew up, he became a jailer in the county, often abandoning his duties.
【English Translation】 English version Where shall we meet? Will we meet again? After the old rabbit in the clear autumn swallows the moonlight, when the azure dragon in the deep water sheds its bones.) A monk asked, 'Where are you going?' He replied, 'To Xuefeng (雪峰, a mountain and monastery).' The master said, 'I have a letter to send to Xuefeng, may I?' He replied, 'Please do.' The master took off one of his shoes and threw it in front of him. The monk then went to Xuefeng. Xuefeng asked, 'Where do you come from?' He replied, 'From Lingyun (靈云, a place).' Xuefeng said, 'Is Lingyun well?' He replied, 'There is a letter to send to you.' Xuefeng said, 'Where is it?' The monk took off one of his shoes and threw it in front of Xuefeng. Xuefeng remained silent. (Weishan Xiuyun commented: Since Xuefeng could not discern the true meaning of his letter, and this monk only knew how to imitate, he wasted Lingyun. If at that time he had said, 'I have a letter to send to him,' and the monk had said, 'Please do,' and Lingyun had just sat there, how would this monk have conveyed it? It's a pity he wasn't a great man, not being worldly-wise enough, leaving him unable to say a word.) Shoushan Shijie Chan Master (Successor of Changqing An) Chan Master Shijie of Shoushan in Fuzhou once visited Dongshan. Dongshan asked, 'Where were you born, Zhali (阇黎, a monk)?' The master said, 'If the abbot truly asks, I am from Minzhong.' Dongshan said, 'What is your father's name?' The master said, 'Today, I am so honored by the abbot's question that I have forgotten the past and lost the future.' The governor of Min asked, 'How old are you, Shoushan?' The master said, 'The same age as emptiness.' The governor said, 'How old is emptiness?' The master said, 'The same age as Shoushan.' Monk Yaoshan of Raozhou (Successor of Changqing An) Monk Yaoshan of Raozhou. Changqing asked, 'How is the ancestral teaching discussed here?' The master said, 'I vow not to fail the former sages.' Changqing said, 'Not failing the former sages, how is that done?' The master said, 'Not revealing.' Changqing said, 'In that case, please lead the conversation, Master.' The master said, 'Where do you come from?' Changqing said, 'Just guarding where do you come from?' Chan Master Guohuan Wenju (Successor of Changqing An) Chan Master Wenju Huiri of Chongfu Temple in Guohuan, Quanzhou, was a son of the Huang family of Fuzhou. He was born with extraordinary qualities. When he grew up, he became a jailer in the county, often abandoning his duties.
。往神光觀和尚。及西院安禪師所。吏不能禁。后謁萬歲塔譚空禪師落髮。不披袈裟。不受具戒。唯以雜彩為掛子。復至神光。神光曰。我非汝師。汝禮西院去。師攜一小青竹杖。入西院法堂。西院遙見笑曰。入涅槃堂去。師應諾。輪竹杖而入。時有五百許僧染時疾。師以杖次第點之。各隨點而起。
臺州浮江和尚(長慶安法嗣)
臺州浮江和尚。雪峰領眾到問。即今有二百人。寄此過夏。得么。師將拄杖。畫一畫。著不得。即道。雪峰休去。
文殊圓明禪師(長慶安法嗣)
廣州文殊院圓明禪師。福州陳氏子。參大溈得旨。后造雪峰請益。法無異味。嘗游五臺山。睹文殊化現。乃隨方建院。以文殊為額○開寶中。樞密使李崇矩。巡護南方。因入院睹地藏菩薩像。問僧。地藏何以展手。僧曰。手中珠。被賊偷卻也。崇矩卻問師。既是地藏。為甚麼遭賊。師曰。今日捉下也。崇矩禮謝之。
嚴陽善信尊者(趙州諗法嗣)
洪州新興嚴陽尊者。諱善信。初參趙州問。一物不將來時如何。趙州曰。放下著。師曰。既是一物不將來。放下個甚麼。趙州曰。放不下擔取去。師于言下大悟。師常有一蛇一虎隨。從手中與食(黃龍南頌云。一物不將來。兩肩擔不起。言下忽知非。心中無限喜。
【現代漢語翻譯】 往神光觀和尚（神光觀的住持）及西院安禪師（西院的禪師）處，官吏無法阻止。後來拜謁萬歲塔譚空禪師（萬歲塔的譚空禪師）落髮，但不披袈裟，也不受具足戒，只用各色布料做成掛飾。又回到神光觀，神光（神光觀住持）說：『我不是你的老師，你到西院去吧。』禪師拿著一根小青竹杖，進入西院法堂。西院禪師遠遠看見，笑著說：『到涅槃堂去吧。』禪師應允，揮舞竹杖而入。當時有五百多僧人染上時疫，禪師用竹杖依次點觸他們，各人隨著點觸而起身。
臺州浮江和尚（臺州的浮江和尚，長慶安的法嗣）
臺州浮江和尚（臺州的浮江和尚）。雪峰禪師帶領僧眾來到，問道：『現在有二百人，在此寄住過夏天，可以嗎？』浮江和尚拿起拄杖，畫了一下，說：『住不得。』接著說：『雪峰，走吧。』
文殊圓明禪師（文殊圓明禪師，長慶安的法嗣）
廣州文殊院圓明禪師（廣州文殊院的圓明禪師），是福州陳氏之子。參拜大溈禪師（大溈禪師）后領悟旨意。後來到雪峰禪師（雪峰禪師）處請教，覺得佛法沒有不同的意味。曾經遊歷五臺山，見到文殊菩薩顯現，於是隨處建立寺院，以『文殊』為寺名。開寶年間（968-976），樞密使李崇矩巡視南方，因進入寺院看到地藏菩薩像，問僧人：『地藏菩薩為什麼伸出手？』僧人說：『手中的寶珠，被賊偷走了。』李崇矩反問禪師：『既然是地藏菩薩，為什麼會被賊偷？』禪師說：『今天抓住了。』李崇矩行禮感謝。
嚴陽善信尊者（嚴陽善信尊者，趙州諗的法嗣）
洪州新興嚴陽尊者（洪州新興的嚴陽尊者），名善信。最初參拜趙州禪師（趙州禪師），問道：『一物不帶來時如何？』趙州禪師說：『放下著。』尊者說：『既然是一物不帶來，放下什麼？』趙州禪師說：『放不下就擔著去。』尊者在言語下大悟。尊者常有一條蛇和一隻老虎跟隨，從手中餵食。（黃龍南讚頌說：『一物不帶來，兩肩擔不起。言下忽然知非，心中無限喜。』）
【English Translation】 He went to the Venerable Abbot of Shenguang Monastery (the abbot of Shenguang Monastery) and Zen Master An of the West Courtyard (the Zen Master of the West Courtyard), and the officials could not stop him. Later, he paid homage to Zen Master Tankong of Wansui Pagoda (Zen Master Tankong of Wansui Pagoda) and had his head shaved, but he did not wear a kasaya or receive the complete precepts. He only used various colored cloths as ornaments. He returned to Shenguang Monastery, and Shenguang (the abbot of Shenguang Monastery) said, 'I am not your teacher; go to the West Courtyard.' The Zen Master carried a small green bamboo staff and entered the Dharma Hall of the West Courtyard. The Zen Master of the West Courtyard saw him from afar and said with a smile, 'Go to the Nirvana Hall.' The Zen Master agreed and entered, twirling his bamboo staff. At that time, more than five hundred monks were infected with a seasonal disease. The Zen Master touched them one by one with his staff, and each one rose as he was touched.
Venerable Fujiang of Taizhou (Venerable Fujiang of Taizhou, a Dharma heir of Changqing An)
Venerable Fujiang of Taizhou (Venerable Fujiang of Taizhou). Zen Master Xuefeng led a group of monks and asked, 'Now there are two hundred people staying here for the summer. Is that okay?' Venerable Fujiang picked up his staff, drew a line, and said, 'It's not okay.' Then he said, 'Xuefeng, leave.'
Zen Master Yuanming of Wenshu (Zen Master Yuanming of Wenshu, a Dharma heir of Changqing An)
Zen Master Yuanming of Wenshu Monastery in Guangzhou (Zen Master Yuanming of Wenshu Monastery in Guangzhou) was a son of the Chen family of Fuzhou. After visiting Zen Master Dawei (Zen Master Dawei), he understood the meaning. Later, he went to Zen Master Xuefeng (Zen Master Xuefeng) to ask for advice and felt that the Dharma had no different flavors. He once traveled to Mount Wutai and saw the manifestation of Manjushri Bodhisattva, so he built monasteries everywhere, using 'Wenshu' as the name of the monasteries. During the Kaibao era (968-976 AD), Privy Councilor Li Chongju inspected the south and entered the monastery, seeing the statue of Ksitigarbha Bodhisattva. He asked the monk, 'Why does Ksitigarbha Bodhisattva extend his hand?' The monk said, 'The pearl in his hand has been stolen by a thief.' Li Chongju asked the Zen Master, 'Since he is Ksitigarbha Bodhisattva, why was he robbed by a thief?' The Zen Master said, 'He was caught today.' Li Chongju bowed and thanked him.
Venerable Shanshin of Yanyang (Venerable Shanshin of Yanyang, a Dharma heir of Zhaozhou Congshen)
Venerable Shanshin of Xinxing in Hongzhou (Venerable Shanshin of Xinxing in Hongzhou), whose name was Shanshin. He initially visited Zen Master Zhaozhou (Zen Master Zhaozhou) and asked, 'What about when not bringing a single thing?' Zen Master Zhaozhou said, 'Put it down.' The Venerable said, 'Since I am not bringing a single thing, what should I put down?' Zen Master Zhaozhou said, 'If you can't put it down, then carry it away.' The Venerable had a great enlightenment upon hearing these words. The Venerable often had a snake and a tiger following him, and he would feed them from his hand. (Huanglong Nan praised, 'Not bringing a single thing, unable to carry it on both shoulders. Suddenly realizing the error in words, infinite joy in the heart.')
毒惡既忘懷。蛇虎為知己。光陰幾百年。清風猶未已)○住后僧問。如何是佛。師曰。土塊。曰如何是法。師曰。地動也。曰如何是僧。師曰。吃粥吃飯。問如何是新興水。師曰。面前江里(徑山杲云。似這般法門。卻似兒戲相似。入得這般法門。方安樂得人。如真凈和尚。拈提古今。不在雪竇之下。而末流傳習。卻成惡口。小家只管問。古人作么生。真如又如何下語。楊岐又如何下語。你管得許多閑事。瘥病不假驢䭾藥。若是對病與藥。籬根拾得一莖草。便可療病。說甚麼硃砂附子。人蔘白朮)。
光孝慧覺禪師(趙州諗法嗣)
揚州光孝院慧覺禪師。問相國宋齊丘曰。還會道么。齊丘曰若是道也著不得。師曰。是有著不得。是無著不得。齊丘曰。總不恁么。師曰。著不得底聻。齊丘無對○師到崇壽。法眼問。近離甚處。師曰。趙州。法眼曰。承聞。趙州有庭前柏樹子話。是否。師曰。無。法眼曰。往來皆謂。僧問如何是祖師西來意。趙州曰。庭前柏樹子。上座何得言無。師曰。先師實無此語。和尚莫謗先師好(徑山杲云。若道有此語。蹉過覺鐵觜。若道無此語。又蹉過法眼。若兩邊俱不涉又蹉過趙州。直饒總不恁么別有透脫一路。入地獄如箭射 鼓山圭云。覺鐵觜名不虛得。只是不曾夢見趙州 楚石
【現代漢語翻譯】 現代漢語譯本 毒惡既然已經忘懷，蛇和老虎也能成為知己。光陰流逝幾百年，（趙州古佛的）清風仍然沒有停止。 住持后，有僧人問：『什麼是佛？』 禪師說：『土塊。』 僧人問：『什麼是法？』 禪師說：『地動。』 僧人問：『什麼是僧？』 禪師說：『吃粥吃飯。』 問：『什麼是新興水？』 禪師說：『面前江里。』（徑山杲（宋）說：『像這樣的法門，卻像小孩子玩耍一樣。進入這樣的法門，才能安樂自在。像真凈和尚，提倡古今，不在雪竇之下。而末流傳習，卻成了惡口。小家子氣只管問，古人怎麼做，真如又如何下語，楊岐又如何下語。你管得了這麼多閑事。治病不需驢子馱藥。若是對癥下藥，籬笆根下拾得一根草，便可療病，說什麼硃砂附子，人蔘白朮。』）
光孝慧覺禪師（趙州諗（唐）的法嗣）
揚州光孝院慧覺禪師，問相國宋齊丘（五代）說：『會道嗎？』 齊丘說：『如果是道，也著不得。』 禪師說：『是有著不得，是無著不得？』 齊丘說：『總不這樣。』 禪師說：『著不得的是什麼？』 齊丘無言以對。 禪師到崇壽，法眼（宗益）（南唐）問：『最近從哪裡來？』 禪師說：『趙州。』 法眼說：『聽說趙州有庭前柏樹子的話，是嗎？』 禪師說：『沒有。』 法眼說：『往來的人都說，僧人問如何是祖師西來意，趙州說，庭前柏樹子。上座為何說沒有？』 禪師說：『先師實在沒有此語，和尚莫要誹謗先師才好。』（徑山杲（宋）說：『若說有此語，錯過覺鐵觜。若說無此語，又錯過法眼。若兩邊都不沾邊，又錯過趙州。直饒總不這樣，別有透脫一路，入地獄如箭射。』鼓山圭（宋）說：『覺鐵觜名不虛傳，只是不曾夢見趙州。』楚石（元）
【English Translation】 English version Having forgotten poison and evil, snakes and tigers become friends. Hundreds of years of time pass, yet the pure breeze (of Zhao Zhou Gufo) has not ceased. After becoming the abbot, a monk asked: 'What is Buddha?' The Chan master said: 'A clod of earth.' The monk asked: 'What is Dharma?' The Chan master said: 'The earth moves.' The monk asked: 'What is Sangha?' The Chan master said: 'Eating congee and rice.' Asked: 'What is Xinxing water?' The Chan master said: 'In the river in front of you.' (Jingshan Gao (Song Dynasty) said: 'Such a Dharma gate is like children playing. Entering such a Dharma gate, one can be at ease and joyful. Like Zen Master Zhenjing, advocating ancient and modern, is no less than Xuetou. However, the later generations' transmission and practice have become abusive. Petty people only ask, how did the ancients do it, how did Zhenru speak, how did Yangqi speak. You care about so many idle matters. Curing illness does not require a donkey to carry medicine. If it is prescribing medicine according to the illness, picking a blade of grass from the root of the fence can cure the illness, what are you talking about cinnabar aconite, ginseng atractylodes?')
Chan Master Huijue of Guangxiao Temple (a Dharma successor of Zhaozhou Shen (Tang Dynasty))
Chan Master Huijue of Guangxiao Temple in Yangzhou, asked Chancellor Song Qiqiu (Five Dynasties): 'Can you speak of the Dao?' Qiqiu said: 'If it is the Dao, it cannot be attached to.' The Chan master said: 'Is it that existence cannot be attached to, or that non-existence cannot be attached to?' Qiqiu said: 'It's not like that at all.' The Chan master said: 'What is it that cannot be attached to?' Qiqiu was speechless. The Chan master arrived at Chongshou, and Fayan (Zongyi) (Southern Tang Dynasty) asked: 'Where did you come from recently?' The Chan master said: 'Zhaozhou.' Fayan said: 'I heard that Zhaozhou has the saying of the cypress tree in the courtyard, is that so?' The Chan master said: 'No.' Fayan said: 'People who come and go all say that a monk asked what is the meaning of the Patriarch's coming from the West, and Zhaozhou said, the cypress tree in the courtyard. Why does the venerable say no?' The Chan master said: 'My late teacher really did not have this saying, the venerable should not slander my late teacher.' (Jingshan Gao (Song Dynasty) said: 'If you say there is this saying, you miss Jue Tiezui. If you say there is no such saying, you also miss Fayan. If neither side is involved, you also miss Zhaozhou. Even if it is not like that at all, there is another way to break through, entering hell like an arrow shot.' Guishan Gui (Song Dynasty) said: 'Jue Tiezui's name is not in vain, but he never dreamed of Zhaozhou.' Chushi (Yuan Dynasty)
琦云。祖師西來意。庭前柏樹子。此話已遍行天下了也。因甚麼覺鐵觜卻道先師無此語。眾中往往商量。趙州只是一期方便。不可作實解。所以道無。與么亂統。謗他古佛不少。妙喜云。若道有此語。蹉過覺鐵觜。若道無此語。又蹉過法眼。若道兩邊俱不涉。又蹉過趙州。今日煙波無可釣。不須新月更為鉤)○俗士問。某甲平生殺牛。還有罪否。師曰。無罪。曰為甚麼無罪。師曰。殺一個還一個。
木陳從朗禪師(趙州諗法嗣)
婺州木陳從朗禪師。因金剛倒。僧問。既是金剛不壞身。為甚麼卻倒地。師敲禪床曰。行住坐臥。
杭州多福和尚(趙州諗法嗣)
杭州多福和尚。僧問。如何是多福一叢竹。師曰。一莖兩莖斜。曰學人不會。師曰。三莖四莖曲(徑山杲云。饒汝一莖兩莖斜三莖四莖曲。還我多福一叢竹。又如何話會)。
益州西睦和尚(趙州諗法嗣)
益州西睦和尚。上堂。有俗士。舉手曰。和尚便是一頭驢。師曰。老僧被汝騎。俗士無語去。后三日再來白言。某甲三日前著賊。師拈杖趁出。
雪竇常通禪師(長沙岑法嗣)
明州雪竇常通禪師。邢州李氏子。參長沙。長沙問。何處人。師曰。邢州人。長沙曰。我道汝不從彼來。師曰。和尚還曾住此否。長
【現代漢語翻譯】 現代漢語譯本： 琦云（人名）。『祖師西來意（Bodhidharma's intention in coming from the West，達摩祖師從西方來的意圖）』，『庭前柏樹子（the cypress tree in the courtyard，庭院前的柏樹）』，這句話已經傳遍天下了。為什麼覺鐵觜（指禪師，鐵嘴是形容能言善辯）卻說先師（指趙州禪師）沒有說過這句話？眾僧往往議論，趙州（趙州諗禪師）只是一種方便說法，不可當真。所以說沒有。這樣胡亂解釋，誹謗古佛（指過去的佛）可不少。妙喜（大慧宗杲禪師）說，如果說有這句話，就錯過了覺鐵觜；如果說沒有這句話，又錯過了法眼（法眼文益禪師）。如果說兩邊都不沾邊，又錯過了趙州。今天煙波浩渺，無可垂釣，不需要新月再來做魚鉤。）○有俗人問，我平生殺牛，有罪嗎？禪師說，沒有罪。俗人問，為什麼沒有罪？禪師說，殺一個還一個。
木陳從朗禪師（趙州諗法嗣）： 婺州（地名）木陳從朗禪師，因為金剛（Vajra，佛教護法神）倒了，有僧人問，既然是金剛不壞之身，為什麼會倒在地上？禪師敲禪床說，行住坐臥（指日常行為）。
杭州多福和尚（趙州諗法嗣）： 杭州多福和尚，有僧人問，什麼是多福寺的一叢竹子？禪師說，一莖兩莖斜。僧人說，學人（弟子）不明白。禪師說，三莖四莖曲。（徑山杲（大慧宗杲禪師）說，饒了你一莖兩莖斜，三莖四莖曲，還我多福寺的一叢竹子。又該如何理解？）
益州西睦和尚（趙州諗法嗣）： 益州西睦和尚，上堂說法。有俗人舉手說，和尚你就是一頭驢。禪師說，老僧被你騎。俗人無話可說，走了。三天後再來，坦白說，我三天前著了魔。禪師拿起禪杖趕他出去。
雪竇常通禪師（長沙岑法嗣）： 明州（地名）雪竇常通禪師，是邢州（地名）李家的兒子。參拜長沙（長沙景岑禪師）。長沙問，哪裡人？禪師說，邢州人。長沙說，我說你不是從那裡來的。禪師說，和尚你還曾住在這裡嗎？
【English Translation】 English version: Qiyun (personal name). 'Bodhidharma's intention in coming from the West (祖師西來意)' , 'the cypress tree in the courtyard (庭前柏樹子),' this saying has spread throughout the world. Why does Jue Tiezui (覺鐵觜, refers to a Chan master, 'iron mouth' describes eloquence) say that the former master (referring to Zen Master Zhaozhou) never said this? The monks often discuss that Zhaozhou (趙州, Zen Master Zhaozhou Zhaozhou Congshen) was just using a convenient expression, not to be taken literally. That's why he said there was none. Such a chaotic interpretation is no small slander against the ancient Buddhas (指過去的佛). Miaoxi (妙喜, Zen Master Dahui Zonggao) said, if you say there is this saying, you miss Jue Tiezui; if you say there is no such saying, you miss Fayan (法眼, Zen Master Fayan Wenyi). If you say neither side is involved, you miss Zhaozhou. Today the misty waves are vast and nothing can be fished, there is no need for a new moon to be a hook.) ○ A layman asked, I have been slaughtering cattle all my life, is there any sin? The master said, no sin. The layman asked, why is there no sin? The master said, kill one, repay one.
Zen Master Muchen Conglang (趙州諗法嗣, Dharma heir of Zhaozhou Shen): Zen Master Muchen Conglang of Wuzhou (婺州, place name), because a Vajra (金剛, Buddhist protector deity) fell, a monk asked, since it is an indestructible Vajra body, why did it fall to the ground? The master knocked on the Zen bed and said, walking, standing, sitting, lying down (行住坐臥, refers to daily behavior).
Monk Duofu of Hangzhou (趙州諗法嗣, Dharma heir of Zhaozhou Shen): Monk Duofu of Hangzhou, a monk asked, what is a clump of bamboo at Duofu Temple? The master said, one stalk, two stalks slanted. The monk said, the student does not understand. The master said, three stalks, four stalks crooked. (Jingshan Gao (徑山杲, Zen Master Dahui Zonggao) said, I'll spare you one stalk, two stalks slanted, three stalks, four stalks crooked, return my clump of bamboo from Duofu Temple. How else can you understand it?)
Monk Ximu of Yizhou (趙州諗法嗣, Dharma heir of Zhaozhou Shen): Monk Ximu of Yizhou, ascended the hall to preach. A layman raised his hand and said, Master, you are a donkey. The master said, the old monk is being ridden by you. The layman was speechless and left. Three days later, he came again and confessed, I was possessed three days ago. The master picked up his staff and chased him out.
Zen Master Xuetou Changtong (長沙岑法嗣, Dharma heir of Changsha Cen): Zen Master Xuetou Changtong of Mingzhou (明州, place name), was the son of the Li family of Xingzhou (邢州, place name). He visited Changsha (長沙, Zen Master Changsha Jingcen). Changsha asked, where are you from? The master said, I am from Xingzhou. Changsha said, I say you did not come from there. The master said, have you ever lived here, Master?
沙然之。乃容入室。
臺州勝光和尚(子湖蹤法嗣)
臺州勝光和尚。龍華照和尚來。師把住曰。作么生。龍華曰。莫錯。師乃放手。龍華曰。久向勝光。師默然。龍華乃辭師門送曰。自此一別。甚麼處相見。龍華呵呵而去。
日容遠和尚(子湖蹤法嗣)
日容遠和尚。因奯上座參。師拊掌三下曰。猛虎當軒。誰是敵者。奯曰。俊鷂沖天。阿誰捉得。師曰。彼此難當。奯曰。且休。未要斷這公案。師將拄杖。舞歸方丈。奯無語。師曰。死卻這漢也(昭覺勤云。力敵勢均。不妨好頭對。眼親手辨。彼此沒便宜。下梢可惜放過。待他將拄杖作舞歸方丈。便好與撫掌三下。拂袖便行。非唯頭尾完全。亦免遭人指注。雖然如是。奯公無語。還可轉側也無。為言侵早起。更有夜行人 大溈智云。強中更有強中手。天下元無第一人。還知么。伎倆全無。波旬失途。到這裡。無你解會處。自檢點看)。
襄州道吾和尚(關南常法嗣)
襄州關南道吾和尚。始經村墅。聞巫者樂神云識神無。忽然省悟。后參常禪師。印其所解。復游德山之門。法味彌著○師凡上堂。戴蓮華笠。披襕執簡。擊鼓吹笛。口稱魯三郎。神識神不識。神神從空里來。卻往空里去。便下座。有時曰。打動關南鼓。唱起德山歌
【現代漢語翻譯】 現代漢語譯本： 沙然之，於是允許他進入房間。
臺州勝光和尚（子湖蹤的法嗣）
臺州勝光和尚。龍華照和尚前來拜訪。勝光和尚攔住他說：『作什麼？』龍華照和尚說：『不要弄錯。』勝光和尚於是放開手。龍華照和尚說：『久仰勝光。』勝光和尚沉默不語。龍華照和尚於是告辭，勝光和尚送他到門口，龍華照和尚說：『從此一別，在什麼地方相見？』龍華照和尚笑著離開了。
日容遠和尚（子湖蹤的法嗣）
日容遠和尚。因為奯上座前來參拜。日容遠和尚拍掌三下說：『猛虎當道，誰是它的對手？』奯上座說：『俊鷹衝向天空，誰能捉住它？』日容遠和尚說：『彼此難以匹敵。』奯上座說：『暫且停止，還不到斷定這樁公案的時候。』日容遠和尚拿著拄杖，舞動著回到方丈。奯上座無語。日容遠和尚說：『這人已經死了。（昭覺勤說：力量相當，勢均力敵，不妨好好對決。眼光親切，手能辨別，彼此沒有便宜可佔。可惜最後放過了。等他拿著拄杖舞動著回到方丈，就應該拍掌三下，拂袖而去。不僅首尾完整，也免得被人指指點點。雖然如此，奯上座無語，難道不可以轉圜嗎？正所謂早起的人爲了說話，還有夜行人。大溈智說：強中更有強中手，天下原本沒有第一人。還知道嗎？伎倆全無，波旬（Mara，佛教中的魔王）迷失了道路。到了這裡，沒有你理解的地方，自己檢檢視看）。』
襄州道吾和尚（關南常的法嗣）
襄州關南道吾和尚。當初經過村莊，聽到巫師祭神時說『識神無』。忽然醒悟。後來參拜常禪師，常禪師印證了他的理解。又遊歷德山之門，對佛法的領悟更加深刻。道吾和尚每次上堂，都戴著蓮花笠，披著袈裟，拿著手簡，擊鼓吹笛，口中念著『魯三郎，神識神不識，神神從空里來，卻往空里去』，然後下座。有時說：『打動關南的鼓，唱起德山的歌。』
【English Translation】 English version: Sha Ran allowed him to enter the room.
Venerable Shengguang of Taizhou (Successor of Zihu Zong)
Venerable Shengguang of Taizhou. Venerable Longhua Zhao came to visit. Venerable Shengguang blocked him and said, 'What are you doing?' Venerable Longhua said, 'Don't make a mistake.' Venerable Shengguang then released his hand. Venerable Longhua said, 'I have long admired Shengguang.' Venerable Shengguang remained silent. Venerable Longhua then took his leave, and Venerable Shengguang saw him off at the door. Venerable Longhua said, 'After this farewell, where shall we meet again?' Venerable Longhua laughed and departed.
Venerable Rirong Yuan (Successor of Zihu Zong)
Venerable Rirong Yuan. Because Senior Seat Hui came to visit. Venerable Rirong Yuan clapped his hands three times and said, 'A fierce tiger blocks the way, who is its opponent?' Senior Seat Hui said, 'A swift hawk soars into the sky, who can catch it?' Venerable Rirong Yuan said, 'Neither can be easily matched.' Senior Seat Hui said, 'Let's stop for now, it's not yet time to conclude this case.' Venerable Rirong Yuan took his staff and danced back to his abbot's room. Senior Seat Hui was speechless. Venerable Rirong Yuan said, 'This man is already dead. (Zhaojue Qin said: Strength and power are equal, it's good to have a head-on confrontation. With keen eyes and discerning hands, neither side has an advantage. It's a pity to let it go at the end. Waiting for him to dance back to his abbot's room with his staff, one should clap three times and leave. Not only is the beginning and end complete, but it also avoids being pointed at. Even so, Senior Seat Hui is speechless, can it be reversed? As the saying goes, early risers speak, and there are night travelers. Dawei Zhi said: There are stronger hands among the strong, and there is originally no number one in the world. Do you know? With no skill at all, Mara (the demon king in Buddhism) loses his way. Arriving here, there is nothing for you to understand, examine yourself).'
Venerable Daowu of Xiangzhou (Successor of Guannan Chang)
Venerable Daowu of Guannan in Xiangzhou. Initially, passing through a village, he heard a shaman saying 'consciousness is non-existent' while worshiping the gods. He suddenly awakened. Later, he visited Chan Master Chang, who confirmed his understanding. He also traveled to the gate of Deshan, and his understanding of the Dharma became even deeper. Whenever Venerable Daowu ascended the platform, he wore a lotus hat, draped a kasaya, held a hand scroll, beat a drum, and played a flute, reciting 'Lu Sanlang, the conscious spirit does not recognize the spirit, the spirit comes from emptiness, and goes back to emptiness,' and then descended from the platform. Sometimes he said, 'Beat the drum of Guannan, sing the song of Deshan.'
。僧問。如何是祖師西來意。師以簡揖曰。喏○有時執木劍。橫肩上作舞。僧問。手中劍。甚處得來。師擲于地。僧卻置師手中。師曰。甚處得來。僧無對。師曰。容汝三日內。下取一轉語。其僧亦無對。師自代。拈劍橫肩上作舞曰。須恁么始得○趙州訪師。師乃著豹皮裈。執吉獠棒。在三門下。翹一足等候。才見趙州。便高聲唱喏而立。趙州曰。小心祇候著。師又唱喏一聲而去○問。如何是和尚家風。師下禪床。作女人拜曰。謝子遠來。無可祗待○問灌溪。作么生。灌溪曰。無位。師曰。莫同虛空么。灌溪曰。這屠兒。師曰。有生可殺即不倦。
漳州羅漢和尚(關南常法嗣)
漳州羅漢和尚。初參關南問。如何是大道之源。關南打師一拳。師遂有省。乃為歌曰。咸通七載初參道。到處逢言不識言。心裡疑團若栲栳。三春不樂止林泉。忽遇法王氈上坐。便陳疑懇向師前。師從氈上那伽起。袒膊當胸打一拳。駭散疑團獦狚落。舉頭看見日初圓。從茲蹬蹬以碣碣。直至如今常快活。只聞肚裡飽膨脝。更不東西去持缽(徑山杲云。可惜這一拳分付不著人)。
末山尼瞭然禪師(高安愚法嗣)
瑞州末山尼瞭然禪師。因灌溪閑和尚到曰。若相當即住。不然即推倒禪床。便入堂內。師遣侍者問。上座游
【現代漢語翻譯】 現代漢語譯本： 僧人問：『如何是祖師西來意？』（What is the meaning of Bodhidharma's arrival from the West?）師父以簡略的作揖回答說：『喏。』 有時師父拿著木劍，橫在肩上跳舞。僧人問：『手中的劍，從哪裡得來？』師父將劍扔在地上。僧人又將劍放回師父手中。師父說：『從哪裡得來？』僧人無言以對。師父說：『容你三日之內，說出一句轉語。』那僧人仍然無言以對。師父自己代替回答，拿起劍橫在肩上跳舞說：『須得這樣才行。』 趙州（Zhaozhou，禪宗大師）拜訪師父。師父穿著豹皮褲，拿著吉獠棒，在三門下，翹起一隻腳等待。剛一見到趙州，便高聲唱喏而立。趙州說：『小心伺候著。』師父又唱喏一聲離去。 有人問：『如何是和尚家風？』師父下禪床，作女人拜的姿勢說：『感謝您遠道而來，沒有什麼可以招待的。』 有人問灌溪（Guanxi，地名）：『作么生？』（What's it like?）灌溪說：『無位。』（No position.）師父說：『莫非如同虛空一般嗎？』灌溪說：『這屠兒。』（This butcher.）師父說：『有生可殺就不會感到疲倦。』
漳州羅漢和尚（Zhangzhou Luohan，禪師名）（關南常（Guannan Chang）法嗣）
漳州羅漢和尚，最初參拜關南（Guannan），問：『如何是大道之源？』（What is the source of the Great Path?）關南打了他一拳。羅漢和尚於是有所領悟，作歌說：『咸通（Xiantong）七載（866年）初參道，到處逢言不識言。心裡疑團若栲栳，三春不樂止林泉。忽遇法王氈上坐，便陳疑懇向師前。師從氈上那伽起，袒膊當胸打一拳。駭散疑團獦狚落，舉頭看見日初圓。從茲蹬蹬以碣碣，直至如今常快活。只聞肚裡飽膨脝，更不東西去持缽。』（徑山杲（Jingshan Gao）說：『可惜這一拳沒有交付給對的人。』）
末山尼瞭然禪師（Moshan Nilyoran，禪師名）（高安愚（Gaoan Yu）法嗣）
瑞州末山尼瞭然禪師，因為灌溪閑和尚（Guanxi Xian，禪師名）來到，說：『如果相當就住下，不然就推倒禪床。』便進入堂內。師父派侍者問：『上座遊歷何處？』
【English Translation】 English version: A monk asked: 'What is the meaning of Bodhidharma's arrival from the West?' The master replied with a simple bow, saying: 'No.' Sometimes the master would hold a wooden sword, place it across his shoulders, and dance. A monk asked: 'Where did the sword in your hand come from?' The master threw the sword on the ground. The monk then placed the sword back in the master's hand. The master said: 'Where did it come from?' The monk had no reply. The master said: 'I'll give you three days to come up with a turning phrase.' The monk still had no reply. The master answered for him, picking up the sword, placing it across his shoulders, and dancing, saying: 'It must be like this.' Zhaozhou (a Chan master) visited the master. The master wore leopard-skin trousers, held a 'jiliao' staff, and waited under the three gates, standing on one foot. As soon as he saw Zhaozhou, he loudly greeted him and stood there. Zhaozhou said: 'Be careful in your service.' The master greeted him again and left. Someone asked: 'What is the family style of the abbot?' The master stepped down from the meditation platform, made a woman's bow, and said: 'Thank you for coming from afar; there is nothing to offer.' Someone asked Guanxi (a place name): 'What's it like?' Guanxi said: 'No position.' The master said: 'Is it like empty space?' Guanxi said: 'This butcher.' The master said: 'One never tires of killing what can be killed.'
Zen Master Luohan of Zhangzhou (successor of Guannan Chang)
Zen Master Luohan of Zhangzhou, initially visited Guannan and asked: 'What is the source of the Great Path?' Guannan punched him. Zen Master Luohan then had an awakening and composed a song: 'In the seventh year of Xiantong (866), I first sought the Way, encountering words everywhere but not understanding them. The doubt in my heart was like a 'kaolao', and I was unhappy in the spring, staying only in the forest and springs. Suddenly, I met the Dharma King sitting on a felt mat, and I presented my doubts to the master. The master rose from the felt mat like a naga, bared his chest, and punched me. The doubt scattered like 'gedan' falling, and I looked up and saw the sun newly round. From then on, I have been 'dengdeng' and 'jiejie', and I am always happy until now. I only hear my belly full, and I no longer go east and west to carry a bowl.' (Jingshan Gao said: 'It's a pity that this punch was not entrusted to the right person.')
Zen Master Nilyoran of Moshan (successor of Gaoan Yu)
Zen Master Nilyoran of Moshan, because Zen Master Xian of Guanxi came and said: 'If we are compatible, I will stay; otherwise, I will knock over the meditation platform.' Then he entered the hall. The master sent a attendant to ask: 'Where has the venerable been traveling?'
山來。為佛法來。灌溪曰。為佛法來。師乃升座。灌溪上參。師問。上座今日離何處。曰路口。師曰。何不蓋卻。灌溪無對。(末山代云。爭得到這裡)始禮拜問。如何是末山。師曰。不露頂。曰如何是末山主。師曰。非男女相。灌溪乃喝曰。何不變去。師曰。不是神。不是鬼。變個甚麼。灌溪於是伏膺。作園頭三載(昭覺勤云。或有人問山僧。如何是末山。一望不見。如何是末山主。可與佛祖為師。何不變去。上座自變。擬議不來。劈脊便棒。且道末山是。蔣山是。當機無向背。擬議隔千山天童覺云。非男女之相。出有無之量。透萬機之前。超三界之上。窮而通簡而當。松含風而夜寒。溪帶雨而春漲)○僧到參。師曰。太襤褸生。曰雖然如此。且是師子兒。師曰。既是師子兒。為甚麼被文殊騎。僧無對。
金華俱胝和尚(天龍法嗣)
婺州金華山俱胝和尚。初住庵時。有尼名實際來。戴笠子執錫。繞師三匝曰道得即下笠子。如是三問。師皆無對。尼便去。師曰。日勢稍晚。何不且住。尼曰。道得即住。師又無對。尼去後。師嘆曰。我雖處丈夫之形。而無丈夫之氣。不如棄庵往諸方。參尋知識去。其夜山神告曰。不須離此。將有肉身菩薩來。為和尚說法也。逾旬。果天龍和尚到庵。師乃迎禮。具陳前事。
【現代漢語翻譯】 現代漢語譯本： 山門前來。說是爲了佛法而來。灌溪禪師說：『爲了佛法而來。』末山尼師於是升座。灌溪禪師上前參拜。末山尼師問：『上座今日從何處而來？』灌溪禪師回答：『路口。』末山尼師說：『為何不把路口蓋住？』灌溪禪師無言以對。（末山尼師代他回答說：『爭論能到這裡嗎？』） 開始禮拜提問：『如何是末山？』末山尼師說：『不露頂。』（意指不輕易顯露自己的修行境界）問：『如何是末山的主人？』末山尼師說：『非男女之相。』灌溪禪師於是大喝一聲說：『為何不變去？』末山尼師說：『不是神，不是鬼，變個什麼？』灌溪禪師於是心悅誠服，在末山尼師處做了三年園頭。（昭覺勤禪師評論說：『或許有人問老僧，如何是末山？』『一望不見。』『如何是末山的主人？』『可以與佛祖為師。』『為何不變去？』『上座你自己變。』『如果猶豫不決，就劈頭一棒。』且說末山是，蔣山是，當機沒有偏頗，猶豫就隔著千山萬水。天童覺禪師評論說：『非男女之相，超出有無的界限，透徹萬機之前，超越三界之上，窮盡而通達，簡要而恰當。松樹含著風而夜晚寒冷，溪水帶著雨而春天漲潮。』） 有僧人前來參拜。末山尼師說：『太襤褸了。』僧人說：『雖然如此，但還是師子兒。』末山尼師說：『既然是師子兒，為什麼被文殊（文殊菩薩，象徵智慧）騎？』僧人無言以對。
金華俱胝和尚（天龍禪師的法嗣）
婺州金華山俱胝和尚。最初住在庵時，有個尼姑名叫實際（實際，指真實不虛），戴著斗笠，拿著錫杖，繞著俱胝和尚轉了三圈，說：『說得出來就放下斗笠。』這樣問了三次，俱胝和尚都無言以對。尼姑便要離開。俱胝和尚說：『天色已晚，為何不暫住一宿？』尼姑說：『說得出來就住。』俱胝和尚又無言以對。尼姑走後，俱胝和尚嘆息道：『我雖有大丈夫的形體，卻沒有大丈夫的氣概，不如離開庵去各處參訪知識。』當晚山神告訴他說：『不必離開這裡，將有肉身菩薩來為和尚說法。』過了十多天，果然天龍和尚來到庵里，俱胝和尚於是迎接禮拜，詳細陳述了之前的事情。
【English Translation】 English version: Someone came to the mountain, saying it was for the sake of the Buddha-dharma. Guān xī (灌溪, a Chan master) said, 'Coming for the Buddha-dharma.' Thereupon, Mò shān (末山, a female Chan master) ascended the seat. Guān xī came forward to pay respects. Mò shān asked, 'Where did the venerable one depart from today?' He replied, 'The crossroads.' Mò shān said, 'Why didn't you cover it up?' Guān xī was speechless. (Mò shān said on his behalf, 'How could contention reach here?') He then bowed and asked, 'What is Mò shān?' Mò shān said, 'Not revealing the crown.' (implying not easily revealing one's level of practice) He asked, 'What is the master of Mò shān?' Mò shān said, 'Not the form of male or female.' Guān xī then shouted, 'Why not transform?' Mò shān said, 'Not a god, not a ghost, what is there to transform?' Guān xī then submitted and served as a gardener for three years. (Zhāo jué qín (昭覺勤, a Chan master) commented, 'Perhaps someone might ask this old monk, 'What is Mò shān?' 'Out of sight.' 'What is the master of Mò shān?' 'Can be a teacher to Buddhas and ancestors.' 'Why not transform?' 'Venerable one, transform yourself.' 'If you hesitate, a blow will land on your back.' Tell me, is it Mò shān, or is it Jiǎng shān (蔣山, another mountain)? The opportunity has no bias, hesitation separates you by thousands of mountains and rivers.' Tiān tóng jué (天童覺, a Chan master) commented, 'Not the form of male or female, beyond the measure of existence and non-existence, penetrating before myriad opportunities, transcending above the three realms, exhausted yet accessible, simple yet appropriate. The pine contains the wind and the night is cold, the stream carries the rain and the spring swells.') A monk came to pay respects. Mò shān said, 'Too tattered.' The monk said, 'Although it is so, I am still a lion cub.' Mò shān said, 'Since you are a lion cub, why are you ridden by Mañjuśrī (文殊, Mañjuśrī Bodhisattva, symbolizing wisdom)?' The monk was speechless.
The Venerable Jù zhī (俱胝, a Chan master) of Jīnhuá (金華, a place name)
The Venerable Jù zhī of Jīnhuá Mountain in Wùzhōu (婺州, a place name). When he first lived in the hermitage, there was a nun named Shí jì (實際, meaning reality), wearing a bamboo hat and carrying a staff, who circled the master three times, saying, 'If you can say it, I will take off my hat.' She asked this three times, and the master was speechless each time. The nun then left. The master said, 'The sun is getting late, why not stay for the night?' The nun said, 'If you can say it, I will stay.' The master was again speechless. After the nun left, the master sighed, 'Although I have the form of a man, I do not have the spirit of a man. I might as well leave the hermitage and go to various places to visit knowledgeable teachers.' That night, the mountain god told him, 'There is no need to leave here, there will be a physical Bodhisattva coming to expound the Dharma for the venerable one.' More than ten days later, the Venerable Tiān lóng (天龍, a Chan master) indeed came to the hermitage. The master then welcomed him with reverence and explained the previous events in detail.
天龍豎一指示之。師當下大悟。自此凡有學者參問。師唯舉一指。無別提唱。有一供過童子。每見人問事。亦豎指祗對。人謂師曰。和尚童子亦會佛法。凡有問皆如和尚豎指。師一日。潛袖刀子。問童子曰。聞你會佛法。是否。童子曰。是。師曰。如何是佛。童子豎起指頭。師以刀斷其指。童子叫喚走出。師召童子。童子回首。師曰。如何是佛。童子舉手。不見指頭。豁然大悟。師將順世。謂眾曰。吾得天龍一指頭禪。一生用不盡。言訖示滅(長慶棱代眾云。美食不中飽人吃 玄沙備云。我當時若見。拗折指頭 報慈遂云。且道玄沙恁么道。意作么生云居錫云。祇如玄沙恁么道。肯伊不肯伊。若肯。何言拗折指頭。若不肯。俱胝過在甚麼處 曹山寂云。俱胝承當處鹵莽。祇認得一機一境。一等是拍手拊掌。是他西園奇怪 報慈又云。且道俱胝還悟也無。若悟。為甚麼道承當處鹵莽。若不悟。又道用一指頭禪不盡。且道曹山意。在甚麼處 瑯玡覺頌云。俱胝一指報君知。朝生鷂子搏天飛。若無舉鼎㧞山力。千里烏騅不易騎 徑山杲云。俱胝和尚。若不得瑯玡為伊出氣。幾乎埋沒了這一指頭禪。妙喜既恁么舉。不免隨後也有個註腳。俱胝一指頭。吃飯飽方休。腰纏十萬貫。騎鶴上楊州 靈隱岳雲。且道。如何是一指頭禪。
【現代漢語翻譯】 現代漢語譯本 俱胝和尚用一指來開示（天龍和尚）。俱胝和尚當下大悟。自此以後，凡是有學人來參問，俱胝和尚只舉一指，沒有別的說法。有一個供養（寺院）的童子，每次見到有人問事，也豎起手指來回答。人們對俱胝和尚說：『和尚，童子也會佛法，凡是有人問，都像和尚一樣豎起手指。』俱胝和尚有一天，偷偷地在袖子里藏了一把刀子，問童子說：『聽說你會佛法，是嗎？』童子說：『是。』俱胝和尚說：『什麼是佛？』童子豎起指頭。俱胝和尚用刀砍斷了他的手指。童子叫著跑了出去。俱胝和尚叫住童子，童子回頭。俱胝和尚說：『什麼是佛？』童子舉起手，卻不見了指頭，豁然大悟。俱胝和尚將要圓寂，對眾人說：『我得到了天龍和尚的一指頭禪，一生都用不盡。』說完就圓寂了。 （長慶棱代眾人說：『美食不能讓飽人吃。』玄沙備說：『我當時如果見到，就拗斷他的指頭。』報慈遂說：『且說玄沙這麼說，意圖是什麼？』云居錫說：『就像玄沙這麼說，肯定他還是否定他？如果肯定，為什麼說拗斷指頭？如果不肯定，俱胝的過錯在哪裡？』曹山寂說：『俱胝承當之處太草率，只認識到一機一境，同樣是拍手拊掌，是他西園的奇怪之處。』報慈又說：『且說俱胝還悟道了嗎？如果悟道了，為什麼說承當之處太草率？如果沒悟道，又說用一指頭禪用不盡。且說曹山的意思，在哪裡？』瑯玡覺頌揚說：『俱胝一指告訴你，早上出生的鷂子搏擊長空。如果沒有舉鼎拔山的力量，千里烏騅馬也不容易騎。』徑山杲說：『俱胝和尚，如果不是瑯玡為他出氣，幾乎就埋沒了這一指頭禪。妙喜既然這麼舉，不免隨後也有個註腳。俱胝一指頭，吃飯飽才罷休。腰纏十萬貫，騎鶴上揚州。』靈隱岳說：『且說，如何是一指頭禪？』）
【English Translation】 English version Master Julzhi (Julzhi: Name of a monk) used one finger to instruct him. The master had a great enlightenment immediately. Since then, whenever scholars came to consult him, Master Julzhi only raised one finger, without any other teachings. There was a boy who provided offerings (to the temple), and whenever he saw someone asking about something, he would also raise his finger in response. People said to Master Julzhi: 'Master, the boy also knows the Buddha-dharma; whenever someone asks, he raises his finger just like you.' One day, Master Julzhi secretly hid a knife in his sleeve and asked the boy: 'I heard that you know the Buddha-dharma, is that so?' The boy said: 'Yes.' Master Julzhi said: 'What is Buddha?' The boy raised his finger. Master Julzhi cut off his finger with the knife. The boy cried out and ran away. Master Julzhi called the boy back. The boy turned his head. Master Julzhi said: 'What is Buddha?' The boy raised his hand, but there was no finger to be seen, and he suddenly had a great enlightenment. Master Julzhi was about to pass away, and he said to the assembly: 'I have obtained the one-finger Zen of Tianlong (Tianlong: Name of a monk), and I will never use it up in my lifetime.' After saying this, he passed away. (Changqing Leng (Changqing Leng: Name of a monk) said on behalf of the assembly: 'Delicious food cannot be eaten by a full person.' Xuansha Bei (Xuansha Bei: Name of a monk) said: 'If I had seen it at that time, I would have broken his finger.' Bao Ci Sui (Bao Ci Sui: Name of a monk) then said: 'Let's talk about Xuansha saying this, what is the intention?' Yunju Xi (Yunju Xi: Name of a monk) said: 'Just like Xuansha said this, does he affirm him or deny him? If he affirms him, why say break his finger? If he doesn't affirm him, where is Julzhi's fault?' Caoshan Ji (Caoshan Ji: Name of a monk) said: 'Julzhi's acceptance was too rash, only recognizing one opportunity and one state, the same as clapping hands, it is the strangeness of his West Garden.' Bao Ci also said: 'Let's talk about whether Julzhi is enlightened or not. If he is enlightened, why say that the acceptance is too rash? If he is not enlightened, he also said that he can't use up the one-finger Zen. Let's talk about where Caoshan's intention is?' Langye Jue (Langye Jue: Name of a monk) praised: 'Julzhi's one finger tells you, the falcon born in the morning flies to the sky. Without the power to lift a tripod and uproot a mountain, the black horse of a thousand miles is not easy to ride.' Jingshan Gao (Jingshan Gao: Name of a monk) said: 'Master Julzhi, if Langye hadn't spoken up for him, this one-finger Zen would have been almost buried. Since Miaoxi (Miaoxi: Name of a monk) has raised it like this, it is inevitable that there will be a footnote afterwards. Julzhi's one finger, only stops when he is full of food. With ten thousand strings of cash around his waist, he rides a crane to Yangzhou (Yangzhou: Name of a city).' Lingyin Yue (Lingyin Yue: Name of a monk) said: 'Let's talk about, what is one-finger Zen?' )
乃豎起拂子云。見么。若也見得。可以與俱胝。把手共行。脫或未然。新薦福不免重說偈言。一著高一著。一步闊一步。坐斷佛祖關。迷卻來時路)。
南嶽下五世
陳操尚書(陳尊宿法嗣)
睦州刺史陳操尚書。齋次拈起糊餅問僧。江西湖南還有這個么。曰尚書適來吃個甚麼。公曰。敲鐘謝響○又齋僧次。躬自行餅。一僧展手擬接。公卻縮手。僧無語。公曰。果然果然○問僧。有個事。與上座商量得么。曰合取狗口。公自摑口曰。某甲罪過。曰知過必改。公曰。恁么則乞上座口吃飯得么○又齋僧自行食次。乃曰。上座施食。僧曰。三德六味。公曰。錯。僧無對○又與僚屬登樓次。見數僧行來。有一官人曰。來者總是行腳僧。公曰。不是。曰焉知不是。公曰。待來勘過。須臾僧至樓前。公驀喚上座。僧皆舉首。公謂諸官曰。不通道。
教外別傳卷六 卍新續藏第 84 冊 No. 1580 教外別傳
教外別傳卷七
南嶽下二世
天王道悟禪師(馬祖一法嗣)
天王道悟禪師。渚宮崔氏。漢子玉之胤。十五出家。二十三受戒。三十謁石頭。頻沐指示而不契。次謁忠國師。三十四。與國師侍者應真。南還謁馬祖。祖曰。識取自心。本來是佛。不屬漸次。不假修
【現代漢語翻譯】 乃豎起拂子云：『見么？』若也見得，可以與俱胝（一位禪師的名字）把手共行。脫或未然，新薦福不免重說偈言：『一著高一著，一步闊一步，坐斷佛祖關，迷卻來時路。』
南嶽下五世
陳操尚書(陳尊宿法嗣)
睦州刺史陳操尚書，齋次拈起糊餅問僧：『江西湖南還有這個么？』曰：『尚書適來吃個甚麼？』公曰：『敲鐘謝響。』○又齋僧次，躬自行餅。一僧展手擬接，公卻縮手。僧無語。公曰：『果然果然。』○問僧：『有個事，與上座商量得么？』曰：『合取狗口。』公自摑口曰：『某甲罪過。』曰：『知過必改。』公曰：『恁么則乞上座口吃飯得么？』○又齋僧自行食次，乃曰：『上座施食。』僧曰：『三德六味。』公曰：『錯。』僧無對。○又與僚屬登樓次，見數僧行來。有一官人曰：『來者總是行腳僧。』公曰：『不是。』曰：『焉知不是？』公曰：『待來勘過。』須臾僧至樓前，公驀喚『上座』。僧皆舉首。公謂諸官曰：『不通道。』
教外別傳卷六 卍新續藏第 84 冊 No. 1580 教外別傳
教外別傳卷七
南嶽下二世
天王道悟禪師(馬祖一法嗣)
天王道悟禪師，渚宮崔氏。漢子玉之胤。十五出家，二十三受戒，三十謁石頭，頻沐指示而不契。次謁忠國師。三十四，與國師侍者應真，南還謁馬祖。祖曰：『識取自心，本來是佛，不屬漸次，不假修。』
【English Translation】 Then he raised the whisk and said, 'Do you see it?' If you see it, you can walk hand in hand with Ju-chi (name of a Zen master). If not, Xin Jianfu will have to repeat the verse: 'One step higher, one step wider, cutting off the pass of Buddhas and Patriarchs, losing the way back.'
Fifth Generation under Nanyue
Chen Cao Shangshu (Successor of Chen Zunsu)
Chen Cao Shangshu, the Prefect of Muzhou, picked up a pancake during a vegetarian meal and asked the monks, 'Is there this in Jiangxi and Hunan?' One monk replied, 'What did the Prefect eat just now?' The Prefect said, 'Ringing the bell to thank the sound.' ○ Another time, during a vegetarian meal for the monks, he personally distributed the pancakes. One monk stretched out his hand to receive it, but the Prefect withdrew his hand. The monk was speechless. The Prefect said, 'Indeed, indeed.' ○ He asked a monk, 'Is there something I can discuss with you, Venerable Sir?' The monk said, 'Shut the dog's mouth.' The Prefect slapped his own mouth and said, 'I am guilty.' The monk said, 'Knowing the fault, you must correct it.' The Prefect said, 'In that case, may I beg the Venerable Sir's mouth to eat rice?' ○ Another time, during a vegetarian meal for the monks, he said, 'Venerable Sir, give food.' The monk said, 'Three virtues and six flavors.' The Prefect said, 'Wrong.' The monk had no answer. ○ Another time, while climbing a tower with his colleagues, he saw several monks walking by. One official said, 'Those who come are all traveling monks.' The Prefect said, 'No.' The official said, 'How do you know they are not?' The Prefect said, 'Wait until I examine them.' After a while, the monks arrived in front of the tower. The Prefect suddenly called out, 'Venerable Sir!' The monks all raised their heads. The Prefect said to the officials, 'Don't you believe it?'
Extraneous Transmission, Volume 6 卍 New Continued Collection, Volume 84, No. 1580, Extraneous Transmission
Extraneous Transmission, Volume 7
Second Generation under Nanyue
Zen Master Tiantai Daowu (Successor of Mazu)
Zen Master Tiantai Daowu, from the Cui family of Zhugong, was a descendant of Han Ziyu. He left home at fifteen, received the precepts at twenty-three, and visited Shitou at thirty, frequently receiving instructions but not understanding. Next, he visited National Teacher Zhong. At thirty-four, with National Teacher's attendant Yingzhen, he returned south to visit Mazu. Mazu said, 'Recognize your own mind, which is originally Buddha, not belonging to gradual stages, not needing cultivation.'
持。體自如如。萬德圓滿。師于言下大悟。祖囑曰。汝若住持。莫離舊處。師蒙旨已。便返荊門。去郭不遠。結草為廬。節使來訪。師不為加禮。節使怒。擒師擲江中。及歸見遍衙火發。且聞空中天王神嗔責聲。遂哀悔設拜。煙焰頓息。宛然如初。乃躬往江邊迎師。見師在水都不濕衣。益自敬重。于府西造天王寺供師○龍潭信問。從上相承底事如何。師曰。不是明汝來處不得。龍潭曰。這個眼目。幾人具得。師曰。淺草易為長廬○僧問。如何是玄妙之說。師曰。莫道我解佛法好。曰爭奈學人疑滯何。師曰。何不問老僧。曰即今問了也。師曰。去。不是汝存泊處○師常曰。快活快活。及臨終時。叫苦苦。又曰。閻羅王來取我也。院主問曰。和尚當時。被節使拋向水中。神色不動。如今何得恁么地。師舉枕子曰。汝道當時是。如今是。院主無對。便入滅(按景德傳燈錄。稱青原下出石頭遷。遷下出天皇悟。悟下出龍潭信。信下出德山鑒。鑒下出雪峰存。存下出雲門偃玄沙備。備再傳為法眼益。皆謂雲門法眼二宗。來自青原石頭。雖二家兒孫亦自謂青原石頭所自出。不知其差誤所從來久矣。道悟同時有二人。一住荊南城西天王寺。嗣馬祖。一住荊南城東天皇寺。嗣石頭。其下出龍潭信者。乃馬祖下天王道悟。非石頭下天皇道
【現代漢語翻譯】 現代漢語譯本： （道悟禪師）堅持（佛法），身體自然如如不動，萬德圓滿。道悟禪師在（馬祖道一）言下大悟。馬祖囑咐說：『你如果住持（寺院），不要離開舊的地方。』道悟禪師領受旨意后，便返回荊門，在離城不遠的地方，結草為廬。節度使來拜訪，道悟禪師不施加禮節。節度使大怒，擒拿道悟禪師並把他扔到江中。等到節度使回去后，看見整個衙門都著火了，並且聽到空中天王神憤怒責備的聲音。於是哀求懺悔，設定拜祭，煙火立刻停止，恢復如初。節度使親自前往江邊迎接道悟禪師，看見道悟禪師在水中衣服都沒有濕。更加敬重，在府衙西邊建造天王寺供養道悟禪師。 龍潭信禪師問：『從上代代相傳的究竟是什麼事？』道悟禪師說：『不是明白你來的地方就不能（明白這件事）。』龍潭信禪師說：『這個眼目，有幾個人具備？』道悟禪師說：『淺草容易生長蘆葦。』 有僧人問：『如何是玄妙的說法？』道悟禪師說：『不要說我懂得佛法好。』僧人說：『奈何學人有疑惑滯留？』道悟禪師說：『為什麼不問老僧？』僧人說：『現在就問了。』道悟禪師說：『去，不是你存留的地方。』 道悟禪師常常說：『快活快活。』等到臨終時，叫『苦苦』，又說：『閻羅王來抓我了。』院主問：『和尚當時，被節度使拋向水中，神色不動，如今為什麼這樣？』道悟禪師舉起枕頭說：『你說當時是（真的），還是現在是（真的）？』院主無言以對，便入滅（圓寂）。（按《景德傳燈錄》記載，稱青原行思下出石頭希遷，希遷下出天皇道悟，道悟下出龍潭崇信，崇信下出德山宣鑒，宣鑒下出雪峰義存，義存下出雲門文偃、玄沙師備，師備再傳為法眼文益。都說雲門宗、法眼宗二宗，來自青原行思、石頭希遷。即使這兩家的兒孫也自認為出自青原行思、石頭希遷。不知道這個差錯從什麼時候開始的。道悟同時有兩個人，一個住在荊南城西天王寺，是馬祖道一的嗣法弟子；一個住在荊南城東天皇寺，是石頭希遷的嗣法弟子。他的門下出龍潭崇信的，是馬祖道一門下的天王道悟，不是石頭希遷門下的天皇道悟。）
【English Translation】 English version: (Chan Master Daowu) upheld (the Dharma), his body naturally remained as it is, perfectly endowed with all virtues. Chan Master Daowu had a great enlightenment upon hearing (Ma Zu Daoyi)'s words. Ma Zu instructed: 'If you are to preside over (a monastery), do not leave this old place.' After receiving the instruction, Chan Master Daowu returned to Jingmen, where he built a thatched hut not far from the city. The military governor came to visit, but Chan Master Daowu did not offer him any special courtesies. The military governor was enraged and had Chan Master Daowu seized and thrown into the river. When the military governor returned, he saw the entire yamen ablaze and heard the angry rebukes of the Heavenly King deity in the air. He then pleaded for forgiveness, set up offerings, and the flames immediately ceased, returning everything to its original state. The military governor personally went to the riverbank to welcome Chan Master Daowu, and saw that Chan Master Daowu's clothes were not wet at all in the water. He became even more respectful and built the Heavenly King Temple to the west of the governor's office to support Chan Master Daowu. Chan Master Longtan Xin asked: 'What is the matter that has been transmitted from generation to generation?' Chan Master Daowu said: 'One cannot (understand this matter) without understanding where you come from.' Chan Master Longtan Xin said: 'How many people possess this eye?' Chan Master Daowu said: 'Reeds grow easily in shallow grass.' A monk asked: 'What is the mysterious teaching?' Chan Master Daowu said: 'Do not say that I understand the Buddha Dharma well.' The monk said: 'What about the doubts and hesitations of the students?' Chan Master Daowu said: 'Why not ask the old monk?' The monk said: 'I am asking now.' Chan Master Daowu said: 'Go away, this is not a place for you to linger.' Chan Master Daowu often said: 'Happy, happy.' But when he was about to die, he cried out 'Bitter, bitter,' and said: 'King Yama is coming to take me.' The abbot asked: 'Venerable Master, at that time, when you were thrown into the water by the military governor, your expression did not change. Why are you like this now?' Chan Master Daowu raised his pillow and said: 'Do you say that was (real) then, or is this (real) now?' The abbot was speechless and then entered Nirvana (passed away). (According to the Jingde Records of the Transmission of the Lamp, Qingyuan Xingsi had a disciple named Shitou Xiqian, Xiqian had a disciple named Tianhuang Daowu, Daowu had a disciple named Longtan Chongxin, Chongxin had a disciple named Deshan Xuanjian, Xuanjian had a disciple named Xuefeng Yicun, and Yicun had disciples named Yunmen Wenyan and Xuansha Shibei. Shibei then transmitted the Dharma to Fayan Wenyi. It is said that the Yunmen and Fayan schools originated from Qingyuan Xingsi and Shitou Xiqian. Even the descendants of these two schools consider themselves to have come from Qingyuan Xingsi and Shitou Xiqian. It is not known when this error began. There were two Daowus at the same time, one lived in the Heavenly King Temple west of Jingnan City and was a Dharma heir of Ma Zu Daoyi; the other lived in the Heavenly King Temple east of Jingnan City and was a Dharma heir of Shitou Xiqian. The Longtan Chongxin who came from his lineage was Tianwang Daowu under Ma Zu Daoyi, not Tianhuang Daowu under Shitou Xiqian.)
悟也。何以明之。按唐正議大夫戶部侍郎平章事荊南節度使丘玄素所撰天王道悟禪師碑云。道悟渚宮人姓崔氏。子玉之後胤也。年十五。依長沙寺曇翥律師出家。二十三詣嵩山受戒。三十參石頭。頻沐指示。曾未投機。次謁忠國師。三十四。與國師侍者應真。南還謁馬祖。祖曰。識取自心。本來是佛。不屬漸次。不假修持。體自如如。萬德圓滿。師于言下大悟。祖囑曰。汝若住持。莫離舊處。師蒙旨已便返荊門。去郭不遠。結草為廬。后因節使。顧問左右。申其端緒。節使親臨訪道。見其路隘。車馬難通。極目荒榛。曾未修削。睹茲發怒。令人擒師拋於水中。旌旆才歸。乃見遍衙火發。內外烘焰。莫可近之。唯聞空中聲曰。我是天王神。我是天王神。節使迴心設拜。煙焰。都息。宛然如初。遂往江邊。見師在水都不濕衣。節使重伸懺悔。迎請在衙供養。于府西造寺。額號天王。師常云。快活快活。及臨終時。叫苦苦。又云。閻羅王來取我也。院主問曰。和尚當時。被節度使拋向水中。神色不動。如今何得恁么地。師舉枕子云。汝道當時是如今是。院主無對。便入滅。當元和三年戊子十月十三日也。年八十二。坐六十三夏。嗣法一人。曰崇信。即龍潭也。城東天皇道悟禪師者。協律郎符載撰碑。乃與景德傳燈合。其碑云
【現代漢語翻譯】 現代漢語譯本 悟也。如何證明呢？根據唐朝正議大夫、戶部侍郎、平章事、荊南節度使丘玄素所撰寫的《天王道悟禪師碑》記載：道悟禪師是渚宮人，姓崔，是子玉的後代。十五歲時，依長沙寺的曇翥律師出家。二十三歲時，前往嵩山受戒。三十歲時參拜石頭希遷（Shitou Xiqian），多次得到他的指示，但始終未能領悟。之後拜見忠國師。三十四歲時，與國師的侍者應真一起南下拜見馬祖道一（Mazu Daoyi）。馬祖說：『認識自己的心，本來就是佛，不屬於漸修，不依賴修行，本體自然如如不動，萬德圓滿。』道悟禪師在聽聞這些話后當下大悟。馬祖囑咐說：『你如果住持一方，不要離開原來的地方。』道悟禪師領悟旨意后便返回荊門，在離城不遠的地方結草為廬。後來因為節度使詢問左右，他們陳述了事情的始末。節度使親自前去拜訪求道，看到道路狹窄，車馬難以通行，放眼望去都是荒蕪的草木，沒有修剪。看到這些景象后勃然大怒，命令手下將道悟禪師擒住並拋入水中。節度使的儀仗隊剛回到衙門，就看到整個衙門內外都燃起了大火，無法靠近。只聽到空中傳來聲音說：『我是天王神，我是天王神。』節度使回心轉意，設定香案叩拜，火焰全部熄滅，一切恢復如初。於是前往江邊，看到道悟禪師在水中衣服都沒有濕。節度使再次懺悔，迎請道悟禪師到衙門供養，在府衙西邊建造寺廟，題額為『天王』。道悟禪師經常說：『快活，快活。』臨終時，卻叫喊著：『苦啊，苦啊。閻羅王來抓我了。』院主問：『和尚您當時被節度使拋入水中，神色不動，如今為何如此？』道悟禪師舉起枕頭說：『你說當時是，還是現在是？』院主無言以對。道悟禪師於是圓寂。時間是唐元和三年(808)戊子年十月十三日，享年八十二歲，僧臘六十三年。嗣法弟子一人，名叫崇信，就是龍潭崇信（Longtan Chongxin）。城東天皇道悟禪師，協律郎符載撰寫了碑文，與《景德傳燈錄》的記載相符。碑文上說：
【English Translation】 English version Enlightenment. How to prove it? According to the 'Stele of Zen Master Daowu of Tianwang' written by Qiu Xuansu, the Grand Master of Tang Dynasty, Minister of the Ministry of Revenue, Vice President of the Chancellery, and Jiedushi (military governor) of Jingnan: Zen Master Daowu was a native of Zhugong, surnamed Cui, a descendant of Ziyu. At the age of fifteen, he became a monk under the tutelage of Vinaya Master Tan Zhu of Changsha Temple. At the age of twenty-three, he went to Mount Song to receive the precepts. At the age of thirty, he visited Shitou Xiqian (石頭希遷), and received his instructions many times, but he never understood. Later, he visited National Teacher Zhong. At the age of thirty-four, together with Yingzhen, the attendant of the National Teacher, he returned south to visit Mazu Daoyi (馬祖道一). Mazu said, 'Recognize your own mind, which is originally Buddha, not belonging to gradual cultivation, not relying on practice, the essence is naturally as it is, and all virtues are complete.' Zen Master Daowu had a great enlightenment upon hearing these words. Mazu instructed, 'If you preside over a place, do not leave your original place.' Zen Master Daowu returned to Jingmen after understanding the meaning, and built a thatched hut not far from the city. Later, because the Jiedushi asked his subordinates, they recounted the whole story. The Jiedushi personally went to visit and seek the Way, and saw that the road was narrow, and it was difficult for carriages and horses to pass, and the eyes were full of barren grass and trees, which had not been trimmed. Seeing these scenes, he was furious and ordered his men to capture Zen Master Daowu and throw him into the water. As soon as the Jiedushi's entourage returned to the yamen, they saw that the entire yamen was on fire, inside and out, and it was impossible to approach. Only a voice was heard in the air saying, 'I am the Heavenly King God, I am the Heavenly King God.' The Jiedushi changed his mind and set up an incense table to kowtow, and all the flames were extinguished, and everything was restored to its original state. So he went to the river and saw that Zen Master Daowu was in the water without getting his clothes wet. The Jiedushi repented again and invited Zen Master Daowu to the yamen for offerings, and built a temple west of the yamen, titled 'Tianwang'. Zen Master Daowu often said, 'Happy, happy.' When he was dying, he shouted, 'Bitter, bitter. Yama (閻羅王) is here to take me.' The abbot asked, 'Venerable, you were thrown into the water by the Jiedushi at that time, and your expression did not change. Why are you like this now?' Zen Master Daowu raised his pillow and said, 'Do you say it was then, or is it now?' The abbot was speechless. Zen Master Daowu then passed away. The time was the thirteenth day of the tenth month of the year Wuzi of the Yuanhe era (808) of the Tang Dynasty, at the age of eighty-two, with sixty-three years of monastic life. There was one Dharma heir, named Chongxin, who was Longtan Chongxin (龍潭崇信). Zen Master Daowu of Tianhuang in the east of the city, Xie Lülang Fu Zai wrote the inscription, which is consistent with the record in the 'Jingde Records of the Transmission of the Lamp'. The inscription says:
。道悟姓張氏。婺州東陽人。十四出家。依明州大德祝髮。二十五。受戒于杭州竹林寺。初參國一。留五年。大曆十一年。隱於。大梅山。建中初。謁江西馬祖。二年參石頭。乃大悟。遂隱當陽紫陵山。後於荊南城東。有天皇廢寺。靈鑒請居之。元和二年丁亥四月十三日。以背痛入滅。年六十。坐三十五夏。法嗣三人。曰慧真。曰文賁。曰幽閑。今荊南城東。有天皇巷存焉。唐聞人歸登。撰南嶽讓禪師碑。列法孫數人。於後有天王道悟名。圭峰答裴相國宗趣狀。列馬祖法嗣六人。首曰江陵道悟。權德與撰馬祖塔銘。載弟子慧海智藏等十一人。道悟其一也。又呂夏卿張無盡著書。皆稱道悟嗣馬祖。宗門反以為誤。然佛國白續燈錄敘。雪竇顯。為大寂九世孫。祖源通要錄中。收為馬祖之嗣。達觀穎。以丘玄素碑證之。疑信相半。蓋獨見丘玄素碑。而未見符載碑耳。今以二碑參合。故於馬祖法嗣下。增入天王道悟。以龍潭崇信嗣之。而以天皇道悟嗣石頭。以慧真文賁幽閑嗣之。始不差誤。竊考五燈會元天皇傳后紀。載前說。宋時干越云壑瑞禪師所述心燈錄亦同是。見因集五家語錄。著有五宗源流圖說。質諸耆宿。謬相印可。爰是不避狂瞽。僭妄改正。以俟後世明聖道流再加訂核焉)。
南嶽下三世
龍潭祟信禪
{ "translations": [ "現代漢語譯本：道悟禪師，姓張，是婺州（今浙江金華）東陽縣人。十四歲出家，在明州（今浙江寧波）一位大德處剃度。二十五歲時，在杭州竹林寺受具足戒。最初參訪國一禪師，住了五年。唐大曆十一年（776年），隱居於大梅山。唐建中初年（780年），拜謁江西馬祖道一禪師。唐建中二年（781年）參訪石頭希遷禪師，於是大徹大悟。隨後隱居在當陽紫陵山。後來在荊南（今湖北江陵）城東，有一座天皇寺荒廢了，靈鑒禪師請他去住持。唐元和二年（807年）丁亥四月十三日，因背痛圓寂，享年六十歲，坐禪三十五年。有三位法嗣弟子，分別是慧真、文賁和幽閑。現在荊南城東，還有天皇巷這個地名存在。唐朝名人歸登撰寫了《南嶽讓禪師碑》，在碑文中列舉了許多法孫，其中有天王道悟的名字。圭峰宗密在回答裴休宰相的《宗趣狀》中，列舉了馬祖道一禪師的六位法嗣，第一個就是江陵道悟。權德輿撰寫的《馬祖塔銘》中，記載了慧海、智藏等十一位弟子，道悟也在其中。另外，呂夏卿和張無盡的著作中，都稱道悟禪師是馬祖的法嗣。但禪宗內部反而認為是錯誤的。然而，佛國白撰寫的《續燈錄》中記載，雪竇顯禪師是大寂（馬祖道一）的九世孫。《祖源通要錄》中，將道悟禪師收錄為馬祖的法嗣。達觀穎禪師引用丘玄素的碑文來證明這一點，讓人半信半疑。大概是因為只看到了丘玄素的碑文，而沒有看到符載的碑文。現在將兩篇碑文對照參看，所以在馬祖道一禪師的法嗣下，增加了天王道悟禪師，並以龍潭崇信禪師繼承他的法脈，而以天皇道悟禪師繼承石頭希遷禪師的法脈，並以慧真、文賁、幽閑繼承他的法脈，這樣才不會有差錯。我私下考察《五燈會元》天皇道悟禪師傳后的記載，與之前的說法相同。宋朝時干越（今浙江一帶）云壑瑞禪師所著的《心燈錄》也是如此。我從《因集五家語錄》中，看到了五宗源流圖說。向一些老修行請教，他們也錯誤地認可了這種說法。因此，我不避諱自己的狂妄和淺薄，冒昧地進行改正，以等待後世明智的修行人再次加以訂正。
南嶽懷讓禪師下三世：
龍潭崇信禪師",
"English version: Zen Master Daowu, whose surname was Zhang, was a native of Dongyang County, Wuzhou (present-day Jinhua, Zhejiang). He left home at the age of fourteen and was tonsured by a virtuous monk in Mingzhou (present-day Ningbo, Zhejiang). At the age of twenty-five, he received the full precepts at Zhulin Temple in Hangzhou. He initially visited Zen Master Guoyi and stayed for five years. In the eleventh year of the Dali era of the Tang Dynasty (776 AD), he lived in seclusion on Damei Mountain. At the beginning of the Jianzhong era of the Tang Dynasty (780 AD), he paid homage to Zen Master Mazu Daoyi in Jiangxi. In the second year of the Jianzhong era of the Tang Dynasty (781 AD), he visited Zen Master Shitou Xiqian, and then he had a great enlightenment. Subsequently, he lived in seclusion on Ziling Mountain in Dangyang. Later, in the east of Jingnan City (present-day Jiangling, Hubei), there was a dilapidated Tianhuang Temple, and Zen Master Lingjian invited him to reside there. On the thirteenth day of the fourth month of the Dinghai year of the Yuanhe era of the Tang Dynasty (807 AD), he passed away due to back pain at the age of sixty, having sat in meditation for thirty-five years. He had three Dharma heirs, namely Huizhen, Wenben, and Youxian. Today, in the east of Jingnan City, there is still a place name called Tianhuang Lane. Gui Deng, a famous person in the Tang Dynasty, wrote the 'Stele of Zen Master Rang of Nanyue', in which he listed many Dharma grandsons, including the name of Tianwang Daowu. Guifeng Zongmi, in his 'Zongqu Zhuang' in response to Prime Minister Pei Xiu, listed six Dharma heirs of Zen Master Mazu Daoyi, the first of whom was Daowu of Jiangling. Quan Deyu's 'Epitaph of Mazu's Pagoda' recorded eleven disciples, including Huihai, Zhizang, and others, and Daowu was among them. In addition, the writings of Lü Xiaqing and Zhang Wujin both stated that Zen Master Daowu was a Dharma heir of Mazu. However, the Zen school itself considered this to be incorrect. However, the 'Continued Records of the Lamp' written by Foguo Bai recorded that Zen Master Xuedou Xian was the ninth-generation descendant of Daji (Mazu Daoyi). The 'Zuyuan Tongyao Lu' included Zen Master Daowu as a Dharma heir of Mazu. Zen Master Daguan Ying cited Qiu Xuansu's stele inscription to prove this, which made people half believe and half doubt. This was probably because he only saw Qiu Xuansu's stele inscription and did not see Fu Zai's stele inscription. Now, by comparing the two stele inscriptions, Tianwang Daowu Zen Master is added under the Dharma heirs of Mazu Daoyi Zen Master, and Longtan Chongxin Zen Master is made to inherit his Dharma lineage, while Tianhuang Daowu Zen Master is made to inherit the Dharma lineage of Shitou Xiqian Zen Master, and Huizhen, Wenben, and Youxian are made to inherit his Dharma lineage, so that there will be no mistakes. I privately examined the records after the biography of Tianhuang Daowu Zen Master in the 'Wudeng Huiyuan', which is the same as the previous statement. The 'Xin Deng Lu' written by Zen Master Yunhe Rui of Ganyue (present-day Zhejiang) in the Song Dynasty is also the same. I saw the 'Five Sects Origin and Flow Chart' in the 'Yinji Five Schools' Records'. I consulted some old practitioners, and they also mistakenly approved of this statement. Therefore, I do not avoid my own arrogance and shallowness, and presumptuously make corrections, in order to wait for wise practitioners of later generations to re-examine and correct them.
Three generations under Nanyue Huairang:
Zen Master Chongxin of Longtan"
] }
師(天王悟法嗣)
澧州龍潭崇信禪師。渚宮人也。初悟和尚。居天王寺。師家于寺巷。其家賣餅。師日以十餅饋之。天王食畢。常留一餅曰。吾惠汝以蔭子孫。師一日自唸曰。餅是我持去。何返遺我。其別有旨乎。遂造問焉。天王曰。是汝持來。復汝何咎。師聞之。頗曉玄旨。因投出家。服勤左右。一日問曰。某自到來。不蒙指示心要。天王曰。自汝到來。吾未嘗不指汝心要。師曰。何處指示。天王曰。汝擎茶來。吾為汝接。汝行食來。吾為汝受。汝和南時。吾便低首。何處不指示心要。師低頭良久。天王曰。見則直下便見。擬思即差。師當下開解。(笑巖寶云。龍潭這麼問。天王這麼答。若非悟去。幾成世諦。若實會得。凡聖祇有虛名。迷悟皆為剩法。若實未會。不可瞎驢趁大隊)復問。如何保任。天王曰。任性逍遙。隨緣放曠。但盡凡心。別無聖解○李翱刺史問。如何是真如般若。師曰。我無真如般若。李曰。幸遇和尚。師曰。此猶是分外之言。
南嶽下四世
德山宣鑒禪師(龍潭信法嗣)
鼎州德山宣鑒禪師。簡州周氏子。常講金剛般若。后聞南方禪席頗盛。師氣不平。乃曰。出家兒千劫學佛威儀。萬劫學佛細行。不得成佛。南方魔子敢言。直指人心。見性成佛。我當摟其窟穴。滅
【現代漢語翻譯】 現代漢語譯本 澧州龍潭崇信禪師，是渚宮人。最初，崇信禪師在天王寺居住時，禪師的家就在寺廟附近，以賣餅為生。崇信禪師每天都用十個餅供養初悟和尚（天王悟法嗣）。天王和尚吃完后，常常留一個餅說：『我用這個來庇廕你的子孫。』崇信禪師有一天自己想：『餅是我拿去的，為什麼反而留給我呢？其中莫非有什麼深意？』於是前去請教天王和尚。天王和尚說：『這是你拿來的，還給你有什麼不對嗎？』崇信禪師聽了，略微明白了其中的玄妙旨意，於是就出家，在天王和尚左右服侍。有一天，崇信禪師問道：『我自從來到這裡，沒有蒙受您指示心要。』天王和尚說：『自從你來到這裡，我未曾不指示你的心要。』崇信禪師說：『在哪裡指示的呢？』天王和尚說：『你端茶來，我為你接；你送飯來，我為你接受；你合掌致敬時，我就低頭回禮。哪裡沒有指示心要呢？』崇信禪師低頭沉思良久。天王和尚說：『見到就直接見到，稍微思量就差了。』崇信禪師當下開悟。（笑巖寶云禪師說：龍潭禪師這樣問，天王和尚這樣答，如果不是悟道，幾乎成了世俗之談。如果真的領會了，凡人和聖人只不過是虛名，迷惑和覺悟都是多餘的說法。如果真的沒有領會，就不可像瞎驢一樣跟隨大隊。）崇信禪師又問：『如何保任？』天王和尚說：『任性逍遙，隨緣放曠，只要盡除凡心，別無聖解。』○李翱刺史問：『如何是真如般若？』崇信禪師說：『我沒有真如般若。』李翱說：『有幸遇到和尚您。』崇信禪師說：『這仍然是分外之言。』 南嶽下四世 鼎州德山宣鑒禪師，是簡州周氏之子。常常講解《金剛般若經》（Diamond Prajna Sutra）。後來聽說南方禪宗興盛，德山宣鑒禪師心中不平，於是說：『出家之人千劫學習佛的威儀，萬劫學習佛的細行，都不能成佛。南方的魔子竟然敢說，直指人心，見性成佛。我應當搗毀他們的巢穴，滅絕他們的種類！』
【English Translation】 English version Master (Tianwang Wufa Si) Chan Master Chongxin of Longtan Temple in Lizhou was a native of Zhugong. Initially, when the monk Chu Wu (Successor of Tianwang Wufa) resided at Tianwang Temple, Chongxin's family lived near the temple and made a living by selling cakes. Chongxin would offer ten cakes to Chu Wu every day. After eating, Tianwang would often leave one cake, saying, 'I bestow this upon you to benefit your descendants.' One day, Chongxin thought to himself, 'The cakes are brought by me, so why return one to me? Could there be a deeper meaning?' So he went to inquire. Tianwang said, 'You brought them, so what is wrong with returning one to you?' Upon hearing this, Chongxin somewhat understood the profound meaning and decided to leave home and serve by Tianwang's side. One day, Chongxin asked, 'Since I arrived, I have not received your instruction on the essential of mind.' Tianwang said, 'Since you arrived, I have never not pointed out the essential of your mind.' Chongxin asked, 'Where have you pointed it out?' Tianwang said, 'When you bring me tea, I receive it for you; when you bring me food, I accept it for you; when you perform the henan gesture (a gesture of respect), I bow my head in return. Where have I not pointed out the essential of mind?' Chongxin lowered his head and pondered for a long time. Tianwang said, 'If you see it, see it directly; if you contemplate, you will be mistaken.' Chongxin immediately attained enlightenment. (Chan Master Xiaoyan Baoyun said: Longtan asked this way, and Tianwang answered this way. If it were not for enlightenment, it would almost become worldly talk. If one truly understands, ordinary beings and sages are merely empty names, and delusion and enlightenment are superfluous concepts. If one truly does not understand, one should not follow the crowd like a blind donkey.) Chongxin then asked, 'How to maintain it?' Tianwang said, 'Let your nature be free and unfettered, and be open-minded according to circumstances. Just exhaust the ordinary mind, and there will be no holy understanding.' ○ Prefect Li Ao asked, 'What is True Suchness Prajna (true wisdom)?' Chongxin said, 'I have no True Suchness Prajna.' Li Ao said, 'I am fortunate to meet you, Master.' Chongxin said, 'These are still extraneous words.' Fourth Generation under Nanyue Chan Master Xuanjian of Deshan in Dingzhou was a son of the Zhou family in Jianzhou. He often lectured on the Diamond Prajna Sutra (Diamond Sutra). Later, hearing that the Chan school in the South was flourishing, Master Xuanjian felt uneasy and said, 'Those who leave home spend thousands of kalpas (an immense period of time) learning the Buddha's demeanor and tens of thousands of kalpas learning the Buddha's subtle practices, yet they cannot become Buddhas. The demonic children of the South dare to say that they directly point to the human mind and see their nature to become Buddhas. I shall destroy their dens and exterminate their kind!'
其種類。以報佛恩。遂擔青龍疏鈔。出蜀至澧陽。路上見一婆子賣餅。因息肩買餅點心。婆指擔曰。這個是甚麼文字。師曰。青龍疏鈔。婆曰。講何經。師曰。金剛經。婆曰。我有一問你若答得。施與點心。若答不得。且別處去。金剛經道過去心不可得。現在心不可得。未來心不可得。未審上座點那個心。師無語。遂往龍潭。至法堂曰。久向龍潭。及乎到來。潭又不見。龍又不現。龍潭引身曰。子親到龍潭。師無語。遂棲止焉。(雪竇顯云。將錯就錯 云峰悅云。大小德山。向齏甕里淹殺 黃龍心云。雪竇與么道。不知德山將錯就錯。不知龍潭將錯就錯。識休咎底衲僧。必知去處。未過關者。亦宜辨取。還相委悉么。縱饒栽種得。不是棟樑材 金粟悟云。既云潭又不見龍又不現。因甚道子親到龍潭。恁么大似方木逗圓竅。且道。什麼處是親到處。試斷看)師一夕侍立次。龍潭曰。更深。何不下去。師珍重便出。卻回曰。外面黑。龍潭點紙燭度與師。師擬接。龍潭復吹滅。師於此大悟。便禮拜。龍潭曰。子見個甚麼。師曰。從今向去。更不疑天下老和尚舌頭也。至來日。龍潭升座謂眾曰。可中有個漢。牙如劍樹。口似血盆。一棒打不回頭。他時向孤峰頂上。立吾道去在。師將疏鈔。堆法堂前。舉火炬曰。窮諸玄辯。若一
毫置於太虛。竭世樞機。似一滴投于巨壑。遂焚之。於是禮辭○抵溈山。挾復子上法堂。從西過東。從東過西。顧視方丈曰。有么有么。溈山坐次。殊不顧眄。師曰無無。(云竇顯著語云。勘破了也)便出。至門首乃曰。雖然如此。也不得草草。遂具威儀。再入相見。才跨門。提起坐具曰。和尚。溈山擬取拂子。師便喝。拂袖而出。(雪竇著語云。勘破了也)溈山至晚問首座。今日新到在否。首座曰。當時背卻法堂。著草鞋出去也。溈山曰。此子已后。向孤峰頂上。盤結草菴。呵佛罵祖去在(雪竇著語云。雪上加霜。頌云。一勘破二勘破。雪上加霜曾險墮。飛騎將軍入虜庭。再得完全能幾個。急走過不放過。孤峰頂上草里坐。咄 五祖戒云。德山大似作賊人心虛。溈山也是賊過後張弓 昭覺勤云。雪竇道勘破。且道是勘破德山。為復勘破溈山 徑山杲云。二尊宿恁么相見。每人失卻一隻眼)○師住澧陽三十年。屬唐武宗廢教。避難於獨浮山之石室。大中初。武陵太守薛廷。望再崇德山精舍。號古德禪院。堅請居之。大闡宗風○小參示眾曰。今夜不答話。問話者三十棒。時有僧出禮拜。師便打。僧曰。某甲話也未問。和尚因甚麼打某甲。師曰。汝是甚麼處人。曰新羅人。師曰。未跨船舷。好與三十棒(法眼益云。大小德
【現代漢語翻譯】 現代漢語譯本： 將毫毛置於太虛之中，窮盡世間一切的樞要機密，就像一滴水投入巨大的深淵。於是德山焚燒了他的《青龍疏鈔》。隨後，他前往溈山（地名）。帶著復子（行李）走上法堂，從西邊走到東邊，又從東邊走到西邊，環顧方丈室說：『有嗎？有嗎？』溈山（溈山靈佑禪師）坐在那裡，根本不看他。德山說：『沒有，沒有。』（雲門文偃禪師的弟子雪竇顯評價說：『勘破了也』） 德山便走出法堂，到了門口卻說：『雖然如此，也不能草率。』於是整理好儀容，再次進去拜見。剛跨過門檻，便提起坐具說：『和尚！』溈山（溈山靈佑禪師）想要拿起拂子，德山便大喝一聲，拂袖而去。（雪竇顯評價說：『勘破了也』） 溈山（溈山靈佑禪師）晚上問首座：『今天新來的僧人在嗎？』首座說：『當時背對著法堂，穿著草鞋出去了。』溈山（溈山靈佑禪師）說：『這個僧人以後會在孤峰頂上，盤結草菴，呵佛罵祖去了。』（雪竇顯評價說：『雪上加霜。』並作頌說：『一勘破，二勘破，雪上加霜曾險墮。飛騎將軍入虜庭，再得完全能幾個。急走過，不放過，孤峰頂上草里坐。咄！』五祖法演禪師評價說：『德山（德山宣鑒禪師）很像做賊人心虛。溈山（溈山靈佑禪師）也是賊過後張弓。』昭覺克勤禪師評價說：『雪竇（雪竇顯禪師）說勘破，那麼到底是勘破了德山（德山宣鑒禪師），還是勘破了溈山（溈山靈佑禪師）？』徑山宗杲禪師評價說：『兩位尊宿這樣相見，每人失去一隻眼。』） 德山（德山宣鑒禪師）住在澧陽三十年。唐武宗（李炎）會昌年間（841-846）廢除佛教，德山（德山宣鑒禪師）在獨浮山的石室避難。大中（唐宣宗年號，847-860）初年，武陵太守薛廷希望重新修繕德山（地名）的精舍，命名為古德禪院，堅決邀請德山（德山宣鑒禪師）居住，大力弘揚宗風。 德山（德山宣鑒禪師）小參時對大眾說：『今晚不回答問題，提問的人打三十棒。』當時有個僧人出來禮拜，德山（德山宣鑒禪師）便打他。僧人說：『我話還沒問，和尚為什麼打我？』德山（德山宣鑒禪師）說：『你是哪裡人？』僧人說：『新羅人。』德山（德山宣鑒禪師）說：『還沒跨上船舷，就該打三十棒。』（法眼文益禪師評價說：『大小德
【English Translation】 English version: Placing a hair in the vast emptiness, exhausting the pivotal secrets of the world, is like a drop of water thrown into a giant ravine. Thereupon, Deshan (Deshan Xuanjian) burned his 'Qinglong Commentary'. Subsequently, he went to Weishan (place name). Carrying his baggage, he ascended the Dharma Hall, walking from west to east, and then from east to west, looking around the abbot's room, saying, 'Is there anything? Is there anything?' Weishan (Zen Master Weishan Lingyou) sat there, not even glancing at him. Deshan said, 'Nothing, nothing.' (Xuedou Xian, a disciple of Yunmen Wenyan, commented: 'He has seen through it.') Deshan then walked out of the Dharma Hall, but at the door, he said, 'Although it is so, it cannot be done carelessly.' So he arranged his robes and went in again to pay respects. Just as he crossed the threshold, he raised his sitting mat and said, 'Venerable Monk!' Weishan (Zen Master Weishan Lingyou) intended to pick up his whisk, but Deshan shouted and flung his sleeves, leaving. (Xuedou Xian commented: 'He has seen through it.') In the evening, Weishan (Zen Master Weishan Lingyou) asked the head monk, 'Is the newly arrived monk still here?' The head monk said, 'At that time, he turned his back to the Dharma Hall and went out wearing straw sandals.' Weishan (Zen Master Weishan Lingyou) said, 'This monk will later be on a solitary peak, building a thatched hut, scolding the Buddhas and cursing the Patriarchs.' (Xuedou Xian commented: 'Adding frost to snow.' And composed a verse saying: 'One seeing through, two seeing through, adding frost to snow, once nearly falling. The flying cavalry general enters the barbarian court, how many can be completely recovered? Hurrying past, not letting go, sitting in the grass on a solitary peak. Ha!') Zen Master Wuzu Fayan commented: 'Deshan (Deshan Xuanjian) is very much like a thief with a guilty conscience. Weishan (Zen Master Weishan Lingyou) is also drawing his bow after the thief has gone.' Zen Master Zhaojue Keqin commented: 'Xuedou (Xuedou Xian) says seeing through, then has he seen through Deshan (Deshan Xuanjian), or has he seen through Weishan (Zen Master Weishan Lingyou)?' Zen Master Jingshan Zonggao commented: 'When these two venerable monks meet like this, each loses an eye.') Deshan (Deshan Xuanjian) lived in Liyang for thirty years. During the Huichang era (841-846) of Emperor Wuzong (Li Yan) of the Tang Dynasty, Buddhism was abolished, and Deshan (Deshan Xuanjian) took refuge in a stone chamber on Dufu Mountain. In the early years of Dazhong (reign title of Emperor Xuanzong of Tang, 847-860), Xue Ting, the prefect of Wuling, hoped to rebuild Deshan's (place name) hermitage, naming it the Ancient Virtue Zen Monastery, and resolutely invited Deshan (Deshan Xuanjian) to reside there, greatly promoting the Zen school. During a small Dharma assembly, Deshan (Deshan Xuanjian) said to the assembly, 'Tonight I will not answer questions. Anyone who asks a question will receive thirty blows.' At that time, a monk came out to pay respects, and Deshan (Deshan Xuanjian) struck him. The monk said, 'I haven't even asked a question, why are you hitting me?' Deshan (Deshan Xuanjian) said, 'Where are you from?' The monk said, 'A Silla person.' Deshan (Deshan Xuanjian) said, 'Before even crossing the ship's gunwale, you deserve thirty blows.' (Zen Master Fayan Wenyi commented: 'Great and small De
山。話作兩橛 報慈遂云。叢林中喚作隔下語。且從。祇如德山道。問話者三十棒。意作么生 德山密雲。大小德山。龍頭蛇尾 雪竇顯云。此二老宿。雖然裁長補短。舍重從輕。要見德山老漢。亦未可在。何故。殊不知德山握閫外之威權。有當斷不斷不招其亂底劍。諸人還識新羅僧么。只是撞著露柱底瞎漢 溈山喆云。德山大似清平世界。锃甲磨槍。這僧不惜性命。身挨白刃。法眼道話作兩橛。大似藥病相治。圓明道龍頭蛇尾。也是金鍮難辨。雪竇道撞著露柱底瞎漢。截斷眾流。如今還有人為新羅僧作主么。出來。與大溈相見。乃豎拂云。去去西天路。迢迢十萬余 五祖演云。眾中舉者甚多。會者不少。且道。向甚處見德山。有不顧性命底。出來道看。若無。山僧為大眾。與德山相見去也。待德山道今夜不答話。問話者三十棒。但向道。某甲話也不問。棒也不吃。你道。還契他德山么。到這裡。須是個人始得 黃龍清云。雖則雪竇高提祖令。坐斷寰區。只解瞻前。不能顧后。這僧堂堂出來。什麼處是撞著露柱處。還有人辨得么。若也辨得。不唯與新羅僧雪屈。亦見當人眼目分明。若辨不得。非唯新羅僧撞著露柱。盡大地衲僧個個出來。撞著露柱 昭覺勤云。德山大似金輪聖主。寰中獨據。四方八表。無不順從。等閑
布一來。施一令。直得草偃風行。若不是這僧。爭見殺活擒縱。威權自在。法眼圓明。雪竇雖則直指單提。各能扶豎。德山要且只扶得末後句。未扶得最初句。且作么生是德山最初句。大鵬欲展摩霄翅。誰顧崩騰六合云 護國元云。忒煞倚勢欺人。山僧見處。也要諸人共知。這僧當時若是個漢。待他道。你是甚處人。便與掀倒禪床。剔起便行。直饒德山。牙如劍樹。口似血盆。也須倒退三千里。何故。識法者懼 金粟悟云。古今拈提者極多。錯會者不少。殊不知德山出一計。要尋知己。這僧若是敵手。他打時但接棒。輕輕推一推。不唯絕斷他後來葛藤。管這老漢。必也全身遠害)○龍牙問。學人仗鏌鎁劍。擬取師頭時如何。師引頸近前曰㘞。(法眼益別云。汝向甚麼處下手)龍牙曰。頭落也。師呵呵大笑。龍牙後到洞山。舉前話。洞山曰。德山道甚麼。龍牙曰。德山無語。洞山曰。莫道無語。且將德山落底頭。呈似老僧看。龍牙方省便懺謝。有僧舉似師。師曰。洞山老人。不識好惡。這漢死來多少時。救得有甚麼用處(保福展云。龍牙只知進前。不知失步 翠巖芝云。龍牙當斷不斷。如今作么生斷 法華舉云。諸上座。莫是德山無機鋒么。為當別有道理。良久云。德山引頸。龍牙獻劍 東禪觀云。龍牙抱劍傷身。自招
【現代漢語翻譯】 現代漢語譯本 布一來，施一令，立即就能做到如草隨風倒伏一般。如果不是這位僧人，怎麼能見到殺與活、擒與縱的手段呢？威嚴權力自在運用，佛法眼光圓滿明亮。雪竇禪師雖然直接指點，單獨提持，各自都能扶持樹立（佛法）。德山宣鑒禪師也只是扶持得了末後一句，沒有扶持得了最初一句。那麼，什麼是德山宣鑒禪師的最初一句呢？大鵬想要展開摩天翅膀，誰會顧及崩騰翻滾的六合之云呢？ 護國元云禪師，太過倚仗權勢欺壓人。我（法眼文益禪師）所見之處，也要各位共同知曉。這位僧人當時如果是個有膽識的人，等德山宣鑒禪師問：『你是哪裡人？』就應該掀翻他的禪床，立即起身離開。即使德山宣鑒禪師牙齒如劍樹，口如血盆，也必須倒退三千里。為什麼呢？因為懂得佛法的人會畏懼。 金粟悟云禪師說：『古往今來拈提佛法的人極多，錯會佛法的人也不少。殊不知德山宣鑒禪師出此一計，是要尋找知己。』這位僧人如果是德山宣鑒禪師的敵手，他打來時只需接住棒子，輕輕推一推，不僅能絕斷他後來的糾纏，還能讓這老漢必定全身而退。 龍牙禪師問：『學人仗著鏌鎁劍，想要取老師的頭，該怎麼辦？』德山宣鑒禪師引頸上前說：『㘞！』（法眼文益禪師另外評論說：『你從哪裡下手？』）龍牙禪師說：『頭落地了。』德山宣鑒禪師呵呵大笑。龍牙禪師後來到了洞山，提起之前的話。洞山良價禪師問：『德山宣鑒禪師說了什麼？』龍牙禪師說：『德山宣鑒禪師沒有說話。』洞山良價禪師說：『不要說沒有說話，且將德山宣鑒禪師落地的頭，呈給老僧看看。』龍牙禪師這才醒悟，便懺悔謝罪。有僧人將此事告訴法眼文益禪師，法眼文益禪師說：『洞山良價禪師，不識好壞。這人死了多久了，救他有什麼用處？』（保福展禪師評論說：『龍牙禪師只知進前，不知退步。』翠巖芝禪師評論說：『龍牙禪師當斷不斷，如今該怎麼斷？』法華禪師評論說：『各位，莫非是德山宣鑒禪師沒有機鋒嗎？還是另有道理？』停頓片刻說：『德山宣鑒禪師引頸，龍牙禪師獻劍。』東禪觀禪師評論說：『龍牙禪師抱劍傷身，自找的。』）
【English Translation】 English version Bu Yi comes, Shi Yi gives an order, and immediately it can be done as the grass falls with the wind. If it weren't for this monk, how could one see the means of killing and living, capturing and releasing? Majestic power is used freely, and the Dharma eye is perfectly clear. Although Zen Master Xuedou directly points out and individually upholds, each can support and establish (the Dharma). Zen Master Deshan Xuanjian only supports the last sentence, but not the first sentence. So, what is the first sentence of Zen Master Deshan Xuanjian? The roc wants to spread its wings to touch the sky, who would care about the tumbling clouds of the six directions? Zen Master Huguo Yun is too reliant on power to bully people. Where I (Zen Master Fayan Wenyi) see, I also want everyone to know together. If this monk was a courageous person at that time, when Zen Master Deshan Xuanjian asked: 'Where are you from?' he should have overturned his Zen bed and left immediately. Even if Zen Master Deshan Xuanjian's teeth were like sword trees and his mouth was like a blood basin, he would have to retreat three thousand miles. Why? Because those who understand the Dharma are afraid. Zen Master Jin Su Wu said: 'There are many people who pick up and mention the Dharma throughout the ages, and there are not a few who misunderstand the Dharma. Little do they know that Zen Master Deshan Xuanjian came up with this plan to find a confidant.' If this monk is Zen Master Deshan Xuanjian's opponent, when he hits, he only needs to catch the stick and push it lightly, which can not only cut off his subsequent entanglements, but also ensure that this old man will retreat completely. Zen Master Longya asked: 'What should I do if the student relies on the Moyé sword and wants to take the teacher's head?' Zen Master Deshan Xuanjian stretched his neck forward and said: '㘞!' (Zen Master Fayan Wenyi commented separately: 'Where do you start?') Zen Master Longya said: 'The head has fallen.' Zen Master Deshan Xuanjian laughed loudly. Zen Master Longya later arrived at Dongshan and mentioned the previous words. Zen Master Dongshan Liangjie asked: 'What did Zen Master Deshan Xuanjian say?' Zen Master Longya said: 'Zen Master Deshan Xuanjian did not speak.' Zen Master Dongshan Liangjie said: 'Don't say he didn't speak, but show the old monk the head of Zen Master Deshan Xuanjian that fell to the ground.' Zen Master Longya then woke up and repented and apologized. A monk told Zen Master Fayan Wenyi about this, and Zen Master Fayan Wenyi said: 'Zen Master Dongshan Liangjie does not know good from bad. How long has this person been dead, what is the use of saving him?' (Zen Master Baofu Zhan commented: 'Zen Master Longya only knows to advance, but does not know to retreat.' Zen Master Cuiyan Zhi commented: 'Zen Master Longya should have broken it off but did not, how should he break it off now?' Zen Master Fahua commented: 'Everyone, is it that Zen Master Deshan Xuanjian has no opportunity, or is there another reason?' After a pause, he said: 'Zen Master Deshan Xuanjian stretched his neck, and Zen Master Longya offered his sword.' Zen Master Dongchan Guan commented: 'Zen Master Longya hurt himself with the sword, he asked for it himself.')
過咎。德山為頭作主。幸好機籌。忽被洞山指蹤。不覺尾巴露出)○雪峰問。從上宗乘。學人還有分也無。師打一棒曰。道甚麼。曰不會。至明日請益。師曰。我宗無語句。實無一法與人。雪峰因此有省。巖頭聞之曰。德山老人。一條脊樑骨。硬似鐵。拗不折。然雖如此。于唱教門中。猶較些子(保福展問招慶。祇如巖頭出世。有何言教。過於德山。便恁么道。招慶雲。汝不見巖頭道。如人學射。久久方中。保福云。中后如何。招慶雲。展阇黎莫不識痛癢。保福云。和尚今日非唯舉話。招慶雲。展阇黎是甚麼心行 明招謙云。大小招慶。錯下名言)○示眾曰。道得也三十棒。道不得也三十棒。臨濟聞得。謂洛浦曰。汝去問他。道得為甚麼也三十棒。待伊打。汝接住棒送一送。看伊作么生。洛浦如教而問。師便打。洛浦接住送一送。師便歸方丈。洛浦回舉似臨濟。臨濟曰。我從來疑著這漢。雖然如是。你還識德山么。洛浦擬議。臨濟便打(巖頭奯云。德山老人。尋常祇據一條白棒。佛來亦打。祖來亦打。爭奈較些子 東禪齊云。祇如臨濟道。我從前疑著這漢。是肯底語。不肯底語。為當別有道理。試斷看)○上堂。問即有過。不問猶乖。有僧出禮拜。師便打。僧曰。某甲始禮拜。為甚麼便打。師曰。待汝開口。堪作甚麼
【現代漢語翻譯】 現代漢語譯本： 過失。（德山（佛教禪師）作為領頭人主持事務，本以為計劃周密，卻被洞山（佛教禪師）指出破綻，不知不覺露出了馬腳。） 雪峰（佛教禪師）問：『從上代祖師傳下來的宗乘（佛教宗派的傳承），學人還有份嗎？』德山（佛教禪師）打了他一棒說：『說什麼？』雪峰（佛教禪師）說：『不會。』到第二天請求開示，德山（佛教禪師）說：『我宗門沒有語句，實在沒有一法可以給人。』雪峰（佛教禪師）因此有所領悟。巖頭（佛教禪師）聽后說：『德山（佛教禪師）老人的脊樑骨，硬得像鐵一樣，怎麼也拗不斷。雖然如此，在唱教方面，還是差了些。』（保福（佛教禪師）問招慶（佛教禪師）：『如果巖頭（佛教禪師）出世，有什麼言教，能超過德山（佛教禪師）？』就這樣問。招慶（佛教禪師）說：『你沒見巖頭（佛教禪師）說，如人學射，久久才能射中。』保福（佛教禪師）說：『射中后如何？』招慶（佛教禪師）說：『展阇黎（對僧人的尊稱）莫非不知道痛癢？』保福（佛教禪師）說：『和尚今天不僅僅是舉個例子。』招慶（佛教禪師）說：『展阇黎是什麼心行？』明招謙（佛教禪師）說：『大小招慶（佛教禪師），都錯下了定論。』） 德山（佛教禪師）示眾說：『說得對也打三十棒，說不對也打三十棒。』臨濟（佛教禪師）聽了，對洛浦（佛教禪師）說：『你去問他，說得對為什麼也打三十棒，等他打你，你接住棒子送他一下，看他怎麼樣。』洛浦（佛教禪師）照著做了去問，德山（佛教禪師）就打，洛浦（佛教禪師）接住棒子送了一下，德山（佛教禪師）就回方丈了。洛浦（佛教禪師）回來告訴臨濟（佛教禪師），臨濟（佛教禪師）說：『我從來就懷疑這個傢伙。雖然如此，你還認識德山（佛教禪師）嗎？』洛浦（佛教禪師）猶豫了一下，臨濟（佛教禪師）就打了他。（巖頭奯（佛教禪師）說：『德山（佛教禪師）老人，平常只憑一條白棒，佛來也打，祖師來也打，只是稍微差了些。』東禪齊（佛教禪師）說：『如果臨濟（佛教禪師）說，我從前就懷疑這個傢伙，是肯定的話，還是否定的話，還是另有道理，試著判斷一下。』） 德山（佛教禪師）上堂說法，說：『問就有過失，不問仍然不對。』有個僧人出來禮拜，德山（佛教禪師）就打他。僧人說：『我剛開始禮拜，為什麼就打？』德山（佛教禪師）說：『等你開口，能做什麼？』
【English Translation】 English version: Faults. (Deshan (Buddhist Zen master) was in charge, thinking his plan was perfect, but Dongshan (Buddhist Zen master) pointed out the flaws, and he unknowingly revealed his weakness.) Xuefeng (Buddhist Zen master) asked: 'Is there a share for learners in the Zongcheng (the lineage of a Buddhist sect) passed down from the previous patriarchs?' Deshan (Buddhist Zen master) hit him with a stick and said, 'What are you saying?' Xuefeng (Buddhist Zen master) said, 'I don't understand.' The next day, he asked for instruction. Deshan (Buddhist Zen master) said, 'Our sect has no words, and there is really no Dharma to give to anyone.' Xuefeng (Buddhist Zen master) then had some understanding. Yantou (Buddhist Zen master) heard this and said, 'Old man Deshan (Buddhist Zen master)'s spine is as hard as iron and cannot be broken. However, in terms of teaching, he is still a bit lacking.' (Baofu (Buddhist Zen master) asked Zhaoqing (Buddhist Zen master): 'If Yantou (Buddhist Zen master) were to appear in the world, what teachings would he have that could surpass Deshan (Buddhist Zen master)?' He asked in this way. Zhaoqing (Buddhist Zen master) said, 'Haven't you seen Yantou (Buddhist Zen master) say, like a person learning archery, it takes a long time to hit the target?' Baofu (Buddhist Zen master) said, 'What happens after hitting the target?' Zhaoqing (Buddhist Zen master) said, 'Doesn't Zhan Dheli (a respectful term for monks) know pain?' Baofu (Buddhist Zen master) said, 'The abbot is not just giving an example today.' Zhaoqing (Buddhist Zen master) said, 'What is Zhan Dheli's state of mind?' Mingzhao Qian (Buddhist Zen master) said, 'Both big and small Zhaoqing (Buddhist Zen master) have made wrong judgments.) Deshan (Buddhist Zen master) addressed the assembly, saying: 'If you speak correctly, you will be hit thirty times; if you speak incorrectly, you will also be hit thirty times.' Linji (Buddhist Zen master) heard this and said to Luopu (Buddhist Zen master): 'Go and ask him, why are you hit thirty times even if you speak correctly? When he hits you, catch the stick and push it back at him, and see what he does.' Luopu (Buddhist Zen master) did as he was told and asked. Deshan (Buddhist Zen master) hit him, and Luopu (Buddhist Zen master) caught the stick and pushed it back. Deshan (Buddhist Zen master) then returned to his room. Luopu (Buddhist Zen master) returned and told Linji (Buddhist Zen master). Linji (Buddhist Zen master) said, 'I have always suspected this guy. Even so, do you still recognize Deshan (Buddhist Zen master)?' Luopu (Buddhist Zen master) hesitated, and Linji (Buddhist Zen master) hit him. (Yantou Hui (Buddhist Zen master) said: 'Old man Deshan (Buddhist Zen master) usually relies on a white stick. He hits the Buddha if he comes, and he hits the patriarch if he comes, but he is still a bit lacking.' Dongchan Qi (Buddhist Zen master) said: 'If Linji (Buddhist Zen master) said, I have always suspected this guy, is it an affirmation, a negation, or is there another reason? Try to judge.') Deshan (Buddhist Zen master) ascended the platform to preach, saying: 'To ask is to make a mistake, and not to ask is still wrong.' A monk came out to bow, and Deshan (Buddhist Zen master) hit him. The monk said, 'I just started bowing, why did you hit me?' Deshan (Buddhist Zen master) said, 'What can you do when you open your mouth?'
○師令侍者喚義存。(即雪峰也)存上來。師曰。我自喚義存。汝又來作甚麼。存無對○上堂。我先祖見處即不然。這裡無祖無佛。達磨是老臊胡。釋迦老子是乾屎橛。文殊普賢是擔屎漢。等覺妙覺是破執凡夫。菩提涅槃是系驢橛。十二分教是鬼神簿。拭瘡疣紙。四果三賢。初心十地。是守古冢鬼。自救不了(雲門偃云。贊佛贊祖。須是德山老人始得 瑯玡覺云。諸方若與么會。入地獄如箭射。只如雲門與么道。也是入地獄如箭射)○有僧相看。乃近前。作相撲勢。師曰。與么無禮。合吃山僧手裡棒。僧拂袖便行。師曰。饒汝如是。也祇得一半僧轉身便喝。師打曰。須是我打你始得。曰諸方有明眼人在。師曰。天然有眼。僧擘開眼曰。貓。便出。師曰。黃河三千年一度清(天童華云。這僧是透關底漢。若非德山本分鉗錘。幾乎死在句下。只如德山道。黃河三千年一度清。又作么生。嶺梅殘雪裡。雲鬢未梳時)○師見僧來。乃閉門。其僧敲門。師曰阿誰。曰師子兒。師乃開門。僧禮拜。師騎僧項曰。這畜生。甚處去來○僧參。師問維那。今日幾人新到。維那曰八人。師曰。喚來一時生按著○問。凡聖相去多少。師便喝○師因疾。僧問。還有不病者也無。師曰有。曰如何是不病者。師曰。阿㖿阿㖿。師復告眾曰。捫空追響
【現代漢語翻譯】 現代漢語譯本 ○ 師父讓侍者叫義存（即雪峰）。義存上來后，師父說：『我叫的是義存，你來做什麼？』義存無言以對。
○ 師父上堂說法：『我先祖的見解不是這樣的。這裡無祖無佛。達摩是老胡子，釋迦老子是擦屁股的干糞橛。文殊、普賢是挑大糞的。等覺、妙覺是破除執著的凡夫。菩提、涅槃是拴驢的橛子。《十二分教》是鬼神名冊，是擦拭瘡口的廢紙。四果三賢、初心十地，都是守護古墓的鬼，自身都難保。』（雲門偃說：『贊佛贊祖，必須是德山老人才能做到。』瑯玡覺說：『各方如果這樣理解，下地獄就像箭一樣快。只是雲門這樣說，也是下地獄像箭一樣快。』）
○ 有個僧人來拜見，走上前，做出相撲的姿勢。師父說：『這麼無禮，該吃我手裡的棒子。』僧人拂袖而去。師父說：『饒你這樣，也只得一半。』僧人轉身就喝。師父打了一下說：『須要我打你才行。』僧人說：『各方有明眼人。』師父說：『天然有眼。』僧人睜大眼睛說：『貓。』便出去了。師父說：『黃河三千年才清一次。』（天童華說：『這僧人是通關的人。如果不是德山老人本分的鉗錘，幾乎死在句下。只是德山說，黃河三千年才清一次，又該怎麼理解呢？嶺上的梅花在殘雪中，像美人云鬢未梳之時。』）
○ 師父看見僧人來，就關上門。僧人敲門。師父問：『是誰？』答：『師子兒（比喻有能力的人）。』師父就開門。僧人禮拜。師父騎在僧人脖子上說：『這畜生，從哪裡來？』
○ 僧人蔘拜。師父問維那（寺院中的職務，負責僧眾事務），今天新來了幾個人？維那說八人。師父說：『叫來一時按倒。』
○ 問：凡人和聖人相差多少？師父便喝。
○ 師父因病，僧人問：『還有不生病的人嗎？』師父說：『有。』問：『如何是不生病的人？』師父說：『阿㖿阿㖿。』師父又告訴大家說：『捫空追響（比喻虛妄不實）。』
【English Translation】 English version ○ The master ordered the attendant to call Yi Cun (i.e., Xuefeng). When Yi Cun came forward, the master said, 'I called Yi Cun, what are you doing here?' Yi Cun had no response.
○ The master ascended the platform and said, 'My ancestors' view is not like this. Here, there is no ancestor, no Buddha. Bodhidharma is an old barbarian. Shakyamuni is a dried-up dung spatula. Manjusri and Samantabhadra are dung carriers. Equivalent Enlightenment and Wonderful Enlightenment are ordinary people who break attachments. Bodhi and Nirvana are donkey-tethering stakes. The Twelve Divisions of Teachings are ghost and spirit registers, paper for wiping sores. The Four Fruits and Three Worthies, the Initial Mind and Ten Grounds, are ghosts guarding ancient tombs, unable to save themselves.' (Yunmen Yan said, 'To praise the Buddha and praise the ancestors, it must be done by old man Deshan.' Langye Jue said, 'If all quarters understand it this way, they will fall into hell like an arrow. But if Yunmen says it this way, he will also fall into hell like an arrow.')
○ A monk came to pay respects, stepped forward, and made a sumo wrestling posture. The master said, 'So rude, you deserve a beating from my hand.' The monk flicked his sleeve and left. The master said, 'Even if you do that, you only get half.' The monk turned around and shouted. The master struck him and said, 'I have to hit you for it to work.' The monk said, 'There are clear-eyed people in all quarters.' The master said, 'Naturally there are eyes.' The monk opened his eyes wide and said, 'Cat.' Then he left. The master said, 'The Yellow River clears once every three thousand years.' (Tiantong Hua said, 'This monk is a person who has passed through the barrier. If it weren't for Deshan's authentic tongs and hammer, he would have almost died under the sentence. But if Deshan says, 'The Yellow River clears once every three thousand years,' what does it mean? The plum blossoms on the ridge in the remaining snow, like a beauty's hair not yet combed.')
○ The master saw a monk coming and closed the door. The monk knocked on the door. The master asked, 'Who is it?' The monk replied, 'A lion cub (a metaphor for a capable person).' The master opened the door. The monk bowed. The master rode on the monk's neck and said, 'Where did this beast come from?'
○ A monk came to visit. The master asked the director (Vina, a position in the monastery in charge of monastic affairs), 'How many new arrivals are there today?' The director said, 'Eight people.' The master said, 'Call them here and press them down all at once.'
○ Asked, 'How much difference is there between ordinary people and sages?' The master then shouted.
○ The master was ill, and a monk asked, 'Is there anyone who is not sick?' The master said, 'Yes.' Asked, 'What is the one who is not sick?' The master said, 'Ah wa ah wa.' The master then told everyone, 'Groping for emptiness and chasing echoes (a metaphor for falsehood and unreality).'
。勞汝心神。夢覺覺非。竟有何事。言訖安坐而化。
南嶽下五世
巖頭全奯禪師(德山鑒法嗣)
鄂州巖頭全奯禪師。泉州柯氏子。優遊禪苑。與雪峰欽山為友。自杭州大慈山。邐迤造于臨濟。屬臨濟歸寂。乃謁仰山。才入門。提起坐具曰。和尚。仰山取拂子擬舉。師曰。不妨好手○參德山。執坐具。上法堂。瞻視德山曰。作么。師便喝。德山曰。老僧過在甚麼處。師曰。兩重公案。乃下參堂。德山曰。這個阿師。稍似個行腳人。至來日上問訊。德山曰。阇黎是昨日新到否。曰是。德山曰。甚麼處學得這虛頭來。師曰。全奯終不自謾。德山曰他后不得孤負老僧○一日參德山。方跨門便問。是凡是聖。德山便喝。師禮拜有人。舉似洞山洞山曰。若不是奯公。大難承當。師曰。洞山老人。不識好惡。錯下名言。我當時。一手抬。一手搦。(雪竇顯云。然則德山門下。草偃風行。要且不能塞斷天下人口。當時才拜。劈脊便打。非唯𠞰絕洞山。亦乃把定奯老。還會么。李將軍有嘉聲在。不得封侯也是閑 瑯玡覺云。巖頭無人問著。不妨奇特。才被洞山腦後一錐。便乃冰消瓦解 昭覺勤云。德山據令而行。只得一半。洞山通方有眼。千里同風。巖頭既善據虎頭。又能收虎尾。大似作家戰將。臨陣扣敵。七事
【現代漢語翻譯】 現代漢語譯本： 勞煩您費心了。夢醒之後，發覺一切都不是真實的，究竟有什麼事呢？』說完就安詳地坐化了。
南嶽下五世
巖頭全奯禪師（德山鑒（含義：德山禪師）法嗣）
鄂州巖頭全奯禪師，泉州柯氏之子。悠遊于禪院，與雪峰（含義：雪峰義存禪師）欽山（含義：欽山文邃禪師）為友。從杭州大慈山出發，一路前往臨濟（含義：臨濟義玄禪師）處。適逢臨濟圓寂，於是去拜謁仰山（含義：仰山慧寂禪師）。剛入門，提起坐具說：『和尚。』仰山拿起拂子想要舉起，禪師說：『不妨，真是好手段。』 參拜德山（含義：德山宣鑒禪師）時，拿著坐具，走上法堂，看著德山說：『作么？』禪師便喝了一聲。德山說：『老僧哪裡有過錯？』禪師說：『兩重公案。』於是下到參堂。德山說：『這個阿師，稍微像個行腳僧。』 到第二天早上前去問訊，德山說：『阇黎是昨天新到的嗎？』回答說是。德山說：『從什麼地方學來這些虛假的把戲？』禪師說：『全奯終究不會自欺欺人。』德山說：『他日不得辜負老僧。』 一天，參拜德山，剛跨進門就問：『是凡是聖？』德山便喝了一聲，禪師禮拜。有人把這件事告訴洞山（含義：洞山良價禪師），洞山說：『如果不是奯公，很難承擔。』禪師說：『洞山老和尚，不識好壞，妄下斷語。我當時，一手抬，一手捏。』（雪竇顯（含義：雪竇重顯禪師）說：『既然如此，德山門下，草隨風倒，終究不能堵住天下人的口。當時如果才拜，就劈頭蓋臉地打，不僅是𠞰絕洞山，也是把定了奯老。明白了嗎？李將軍有美名，沒被封侯也是平常事。』瑯玡覺（含義：瑯玡慧覺禪師）說：『巖頭無人問津，倒也奇特。才被洞山腦後一錐，便冰消瓦解。』昭覺勤（含義：昭覺克勤禪師）說：『德山按規矩行事，只得一半。洞山通達有眼光，千里同風。巖頭既善於抓住虎頭，又能收住虎尾，很像作戰的將領，臨陣對敵，七件事。』
【English Translation】 English version: 『I have troubled your mind. Awakening from a dream, one realizes it's not real. What is the ultimate matter?』 After speaking, he sat peacefully and passed away.
Fifth Generation under Nanyue
Zen Master Yantou Quanhuo (Successor of Deshan Jian)
Zen Master Quanhuo of Yantou in Ezhou, was a native of Quanzhou, from the Ke family. He leisurely wandered in Zen monasteries, befriending Xuefeng (meaning: Zen Master Xuefeng Yicun) and Qinshan (meaning: Zen Master Qinshan Wensui). Starting from Mount Daci in Hangzhou, he gradually made his way to Linji (meaning: Zen Master Linji Yixuan). Coincidentally, Linji had just passed away, so he went to visit Yangshan (meaning: Zen Master Yangshan Huiji). As soon as he entered the gate, he raised his sitting cloth and said, 'Venerable Abbot.' Yangshan picked up his whisk, intending to raise it. The Master said, 'Excellent skill indeed.' When visiting Deshan (meaning: Zen Master Deshan Xuanjian), he held his sitting cloth and ascended the Dharma Hall. Looking at Deshan, he said, 'What?' The Master immediately shouted. Deshan said, 'Where has this old monk erred?' The Master said, 'A double case.' Then he went down to the meditation hall. Deshan said, 'This Acharya (teacher), somewhat resembles a traveling monk.' The next morning, when he went to inquire, Deshan said, 'Are you a newcomer who arrived yesterday?' He replied yes. Deshan said, 'Where did you learn these deceptive tricks?' The Master said, 'Quanhuo will never deceive himself.' Deshan said, 'In the future, do not let down this old monk.' One day, when visiting Deshan, he had just stepped through the door when he asked, 'Is it ordinary or holy?' Deshan immediately shouted, and the Master bowed. Someone told Dongshan (meaning: Zen Master Dongshan Liangjie) about this, and Dongshan said, 'If it weren't for Master Huo, it would be difficult to bear.' The Master said, 'That old monk Dongshan doesn't know good from bad, making reckless judgments. At that time, I lifted with one hand and squeezed with the other.' (Xuedou Xian (meaning: Zen Master Xuedou Chongxian) said, 'Since that's the case, under Deshan's gate, the grass bends with the wind, ultimately unable to block the mouths of the world. If he had been struck as soon as he bowed, it would not only have severed Dongshan but also firmly grasped Master Huo. Do you understand? General Li has a good reputation, but not being ennobled is also common.' Langye Jue (meaning: Zen Master Langye Huijue) said, 'Yantou being unasked is quite peculiar. As soon as Dongshan gave a blow to the back of his head, he melted like ice and shattered like tiles.' Zhaojue Qin (meaning: Zen Master Zhaojue Keqin) said, 'Deshan acts according to the rules, only getting half of it. Dongshan is insightful and has vision, with the same wind blowing for a thousand miles. Yantou is not only good at seizing the tiger's head but also at controlling the tiger's tail, much like a general in battle, confronting the enemy, seven things.'
俱全。不妨奇特。敢問。那個是一手抬一手搦處。謂言侵早起。更有夜行人 徑山杲云。猛虎不識阱。阱中身死。蛟龍不怖劍。劍下身亡。巖頭雖于虎阱之中。自有透脫一路。向劍刃上有翻身之機。若仔細檢點將來。猶欠悟在。即今莫有為巖頭作主底么。出來與大慧相見。良久喝一喝。拍一拍。洎合停囚長智 教忠光云。還知三大老落處么。德山和身放倒。洞山帶水拖泥。若非巖頭。具通方眼。有格外機。爭顯功高汗馬。且作么生是一手抬一手搦處。殺人刀。活人劍 楚石琦云。德山咬豬狗手腳。巖頭鍛了底精金。驀札相逢。更無回互。將他八兩。換得半觔。洞山雖是作家。也只傍觀有分。妙喜費許多氣力。作什麼。拈拄杖畫一畫云。一)○雪峰在德山。作飯頭。一日飯遲。德山擎缽下法堂。雪峰曬飯巾次。見德山。乃曰。鐘未鳴。鼓未響。拓缽向甚麼處去。德山便歸方丈。雪峰舉似師。師曰。大小德山未會末後句在。德山聞。令侍者喚師去。問汝不肯老僧那。師密啟其意。德山乃休。明日昇堂。果與尋常不同。師至僧堂前。拊掌大笑曰。且喜堂頭老漢。會末後句。他後天下人。不奈伊何。雖然。也祇得三年活(德山果三年後示滅 明招謙。代德山云。咄咄。沒處去沒處去 雪竇顯云。曾聞說個獨眼龍。元來只有一隻
【現代漢語翻譯】 現代漢語譯本： 俱全。不妨奇特。敢問，哪個是『一手抬一手搦』之處？說是侵早起身，更有夜間趕路的人。 徑山杲（徑山杲禪師）說：『猛虎不識陷阱，身死阱中；蛟龍不懼刀劍，命喪劍下。』巖頭（巖頭全豁禪師）雖在虎阱之中，自有脫身之路，向劍刃上有翻身之機。若仔細檢查將來，猶欠缺領悟。即今有沒有人為巖頭作主呢？出來與大慧（大慧宗杲禪師）相見。良久喝一聲，拍一拍，幾乎要停囚長智了。 教忠光（教忠光禪師）說：『還知道三大老（指德山、洞山、巖頭）的落腳處嗎？』德山（德山宣鑒禪師）和身放倒，洞山（洞山良價禪師）帶水拖泥。若非巖頭（巖頭全豁禪師）具備通達的眼光，有格外之機，怎能顯出功高汗馬？且說什麼是『一手抬一手搦』之處？是殺人刀，也是活人劍。 楚石琦（楚石琦禪師）說：德山（德山宣鑒禪師）咬豬狗手腳，巖頭（巖頭全豁禪師）鍛造了精金。驀然相逢，更無迴旋餘地，將他的八兩，換得半斤。洞山（洞山良價禪師）雖是作家，也只是旁觀有份。妙喜（大慧宗杲禪師）費這麼多氣力，做什麼？拈起拄杖畫一畫說： 一）雪峰（雪峰義存禪師）在德山（德山宣鑒禪師）處，做飯頭。一日飯遲了，德山（德山宣鑒禪師）拿著缽下法堂。雪峰（雪峰義存禪師）正在曬飯巾，見到德山（德山宣鑒禪師），便說：『鐘未鳴，鼓未響，托缽向什麼地方去？』德山（德山宣鑒禪師）便回方丈了。雪峰（雪峰義存禪師）將此事告訴師父，師父說：『大小德山（德山宣鑒禪師）未曾領會末後句。』德山（德山宣鑒禪師）聽了，令侍者叫師父去，問：『你不肯老僧嗎？』師父秘密地啟示了他的意思，德山（德山宣鑒禪師）才作罷。明日昇堂，果然與尋常不同。師父到僧堂前，拍手大笑說：『可喜堂頭老漢，會得末後句，他日天下人，奈何他不得。雖然如此，也只能活三年。』（德山（德山宣鑒禪師）果然三年後示滅（圓寂）） 明招謙（明招謙禪師）代替德山（德山宣鑒禪師）說：『咄咄，沒處去，沒處去。』 雪竇顯（雪竇顯禪師）說：『曾聽說有個獨眼龍，原來只有一隻眼。』
【English Translation】 English version: Complete. It doesn't hurt to be peculiar. May I ask, what is the place of 'one hand raising, one hand grasping'? Saying it's getting up early, there are even night travelers. Jingshan Gao (Zen Master Jingshan Gao) said: 'A fierce tiger does not recognize a trap, and dies in the trap; a dragon does not fear swords, and dies under the sword.' Although Yantou (Zen Master Yantou Quanhuo) is in the tiger's trap, he has a way to escape, and has a chance to turn over on the edge of the sword. If you examine it carefully, you still lack understanding. Is there anyone here now to take charge for Yantou? Come out and meet Dahui (Zen Master Dahui Zonggao). After a long while, he shouted and clapped, almost stopping prisoners to increase wisdom. Jiaozhong Guang (Zen Master Jiaozhong Guang) said: 'Do you still know where the three old masters (referring to Deshan, Dongshan, and Yantou) ended up?' Deshan (Zen Master Deshan Xuanjian) fell down with his body, and Dongshan (Zen Master Dongshan Liangjie) dragged mud with water. If it weren't for Yantou (Zen Master Yantou Quanhuo) possessing penetrating eyes and extraordinary opportunities, how could he show his great achievements? And what is the place of 'one hand raising, one hand grasping'? It is a sword that kills people, and also a sword that saves people. Chushi Qi (Zen Master Chushi Qi) said: Deshan (Zen Master Deshan Xuanjian) bites the hands and feet of pigs and dogs, and Yantou (Zen Master Yantou Quanhuo) forged refined gold. Meeting suddenly, there is no room for turning back, exchanging his eight taels for half a catty. Although Dongshan (Zen Master Dongshan Liangjie) is a writer, he only has a share in watching. What is Miaoxi (Zen Master Dahui Zonggao) doing with so much effort? He picked up his staff and drew a picture, saying: One) Xuefeng (Zen Master Xuefeng Yicun) was at Deshan's (Zen Master Deshan Xuanjian) place, working as a cook. One day the meal was late, and Deshan (Zen Master Deshan Xuanjian) took his bowl down to the Dharma hall. Xuefeng (Zen Master Xuefeng Yicun) was drying the towel for the rice, and when he saw Deshan (Zen Master Deshan Xuanjian), he said: 'The bell hasn't rung, the drum hasn't sounded, where are you going with your bowl?' Deshan (Zen Master Deshan Xuanjian) then returned to his room. Xuefeng (Zen Master Xuefeng Yicun) told his master about this, and the master said: 'Big and small Deshan (Zen Master Deshan Xuanjian) have not understood the last sentence.' Deshan (Zen Master Deshan Xuanjian) heard this and ordered the attendant to call the master, asking: 'Do you disapprove of this old monk?' The master secretly revealed his meaning, and Deshan (Zen Master Deshan Xuanjian) stopped. The next day, he ascended the hall, and indeed it was different from usual. The master went to the front of the monks' hall, clapped his hands and laughed, saying: 'Congratulations to the old man in charge of the hall, he has understood the last sentence, and in the future, the people of the world will not be able to do anything to him. Even so, he can only live for three years.' (Deshan (Zen Master Deshan Xuanjian) indeed passed away (Nirvana) three years later) Mingzhao Qian (Zen Master Mingzhao Qian) said on behalf of Deshan (Zen Master Deshan Xuanjian): 'Tut, tut, nowhere to go, nowhere to go.' Xuedou Xian (Zen Master Xuedou Xian) said: 'I once heard of a one-eyed dragon, but it turns out he only has one eye.'
眼。殊不知。德山是個無齒大蟲。若不是巖頭識破。爭得明日與昨日不同。諸人要會末後句么。只許老胡知。不許老胡會 翠巖真云。德山巖頭。一狀領過雪峰一千五百人善知識地在 溈山喆云。巖頭大似高崖石裂。直得百里走獸潛蹤。若非德山度量深明。爭得昨日與今日不同 溈山果云。古今無異路。達者共同途。透出威音外。須明肘后符。且道。那裡是巖頭識破德山處。若檢點得出。非但參學眼明。亦乃領過雪峰。其或緇素不辨。邪正未分。路遠夜長休把火。大家吹滅暗中行 高峰妙云。佛祖機緣。古今公案。其中誵訛。無出於此。或謂。巖頭智過於師。故有密啟其意。殊不知犯彌天之咎。萬劫遭殃。且道。利害在甚麼處。撫掌大笑云。侍者分明記取。三十年後。有人證明 千巖長云。末後句子。德山巖頭雪峰。總跳不出。乃喝一喝云。大丈夫。當爲真王。何以假為 天奇瑞雲。巖頭明招雪竇。三個宗師。出廣長舌。遍覆三千大千世界。要且歌揚德山末後句不出。何故。設使三世諸佛。歷代祖師。亦不能宣佈演說。山僧也不論他劫外今時。向初托缽處。只道個蒼天蒼天。無事不畢。大眾會么。更發一頌。以為良鑒。頌云。蒼天蒼天。密密綿綿。坐斷象后。壁立空前。恒沙頭角。到此盡捐。蕩蕩然四方獨步。落落然
【現代漢語翻譯】 現代漢語譯本 眼（指見地，眼光）。殊不知，德山（德山宣鑒，唐代禪宗大師）是個無齒大蟲（比喻外表兇猛而內在空虛）。若不是巖頭（巖頭全豁，唐代禪宗大師）識破，怎能使得明日與昨日不同？諸位想要領會末後句（指最終的、最高的禪宗境界）嗎？只允許老胡（指達摩祖師）知道，不允許老胡領會！ 翠巖真云（翠巖令參，宋代禪宗大師）：德山、巖頭，一併承擔了雪峰（雪峰義存，唐代禪宗大師）一千五百人的善知識（指能夠引導人們走向正道的老師）的責任。 溈山喆云（溈山靈祐，唐代禪宗大師）：巖頭就像高崖石裂，使得百里之內的走獸都潛藏軌跡。若非德山度量深明，怎能使得昨日與今日不同？ 溈山果云（溈山祐果，宋代禪宗大師）：古今沒有不同的道路，通達的人共同走一條路。透出威音王佛（指過去佛）之前，必須明白肘后符（指不假外求，反求自心的秘訣）。那麼，哪裡是巖頭識破德山的地方呢？如果能夠檢查得出，非但參學者的眼光明亮，也能領會雪峰的禪法。如果黑白不辨，邪正不分，路遠夜長，不如熄滅火把，大家吹滅火光在黑暗中行走。 高峰妙云（高峰原妙，元代禪宗大師）：佛祖的機緣，古今的公案，其中的差錯，沒有超過此處的。有人說，巖頭的智慧超過了他的老師，所以有秘密地啓發他的意思。殊不知這是犯了彌天大罪，萬劫遭殃。那麼，利害在哪裡呢？撫掌大笑說：侍者分明記取，三十年後，有人會證明。 千巖長云（千巖元長，元代禪宗大師）：末後句子，德山、巖頭、雪峰，總跳不出。於是喝一聲說：大丈夫，應當成為真王，為何要假裝？ 天奇瑞雲（天奇本瑞，明代禪宗大師）：巖頭、明招（明招德謙，宋代禪宗大師）、雪竇（雪竇重顯，宋代禪宗大師），三個宗師，伸出廣長舌（指說法無礙），遍覆三千大千世界，想要歌頌德山的末後句也做不到。為什麼呢？即使三世諸佛，歷代祖師，也不能宣佈演說。山僧我也不論劫外今時，向最初托缽的地方，只說一聲蒼天蒼天，無事不畢。大眾明白嗎？更發一首頌，作為良鑒。頌云：蒼天蒼天，密密綿綿，坐斷象后（比喻超越言語），壁立空前（比喻不可動搖）。恒河沙數般的頭角（比喻種種差別），到此全部捐棄。蕩蕩然四方獨步，落落然（形容灑脫自在的樣子）。
【English Translation】 English version Eye (referring to insight, perspective). Little do people know that Deshan (Deshan Xuanjian, a Chan master of the Tang Dynasty) is a toothless tiger (a metaphor for being outwardly fierce but inwardly empty). If it weren't for Yantou (Yantou Quanhuo, a Chan master of the Tang Dynasty) seeing through him, how could tomorrow be different from yesterday? Do you all want to understand the ultimate phrase (referring to the final, highest state of Chan)? Only Old Hu (referring to Bodhidharma) is allowed to know it, not allowed to understand it! Cuiyan Zhenyun (Cuiyan Lingcan, a Chan master of the Song Dynasty) said: 'Deshan and Yantou together took on the responsibility of being good advisors (referring to teachers who can guide people to the right path) for the 1,500 people of Xuefeng (Xuefeng Yicun, a Chan master of the Tang Dynasty).' Weishan Zheyun (Weishan Lingyou, a Chan master of the Tang Dynasty) said: 'Yantou is like a rock splitting on a high cliff, causing beasts within a hundred miles to hide their tracks. If it weren't for Deshan's profound understanding, how could yesterday be different from today?' Weishan Guoyun (Weishan Youguo, a Chan master of the Song Dynasty) said: 'There is no different path in ancient and modern times; those who are enlightened share the same path. To break through before Weiyin Wang Buddha (referring to a past Buddha), one must understand the secret talisman behind the elbow (referring to the secret of seeking within oneself rather than externally). Then, where is the place where Yantou saw through Deshan? If you can examine it, not only will the eyes of the practitioners be clear, but they will also understand Xuefeng's Chan teachings. If black and white are not distinguished, and right and wrong are not separated, the road is long and the night is dark, it is better to extinguish the fire and walk in the darkness.' Gaofeng Miaoyun (Gaofeng Yuanmiao, a Chan master of the Yuan Dynasty) said: 'The opportunities of the Buddhas and Patriarchs, the public cases of ancient and modern times, the errors in them, none exceed this. Some say that Yantou's wisdom surpassed his teacher, so he secretly enlightened him. Little do they know that this is committing a great sin, suffering calamities for countless eons. Then, where is the benefit and harm? He clapped his hands and laughed, saying: 'Attendants, remember clearly, thirty years later, someone will prove it.' Qianyan Changyun (Qianyan Yuanchang, a Chan master of the Yuan Dynasty) said: 'The ultimate phrase, Deshan, Yantou, and Xuefeng, cannot jump out of it.' Then he shouted and said: 'A great man should become a true king, why pretend?' Tianqi Ruiyun (Tianqi Benrui, a Chan master of the Ming Dynasty) said: 'Yantou, Mingzhao (Mingzhao Deqian, a Chan master of the Song Dynasty), and Xuedou (Xuedou Chongxian, a Chan master of the Song Dynasty), three masters, extended their long and wide tongues (referring to unobstructed speech), covering the three thousand great thousand worlds, but they could not sing the praises of Deshan's ultimate phrase. Why? Even the Buddhas of the three worlds and the patriarchs of all ages cannot announce and expound it. This monk does not discuss the past or present, but at the place where he first begged for alms, he only says 'Blue sky, blue sky,' and everything is complete. Do you all understand? I will issue another verse as a good lesson. The verse says: 'Blue sky, blue sky, dense and continuous, sitting beyond the elephant (a metaphor for transcending language), standing like a wall before (a metaphor for being unshakeable). Heads and horns like the sands of the Ganges (a metaphor for all kinds of differences), are all discarded here. Vast and unrestrained, walking alone in the four directions, detached and free.'
八表無牽。針毛栗芥通成曲。拍手隨緣唱啰嗹 徑山信云。密啟其意壁上貼。門神。低頭歸方丈。慚惶殺人。果與尋常不同。毫𨤲有差。天地懸隔。也只得三年活。我為法王。於法自在。豈受人涂污。咄咄)○一日與雪峰欽山聚話。雪峰驀指一碗水。欽山曰。水清月現。雪峰曰。水清月不現。師踢卻水碗而去○師與雪峰。同辭德山。德山問。甚麼處去。師曰。暫辭和尚下山去。曰子他後作么生。師曰不忘。曰子憑何有此說。師曰。豈不聞。智過於師。方堪傳受。智與師齊。減師半德。曰如是如是。當善護持。二士禮拜而退○師住鄂州巖頭。值沙汰。于湖邊作渡子。兩岸各掛一板。有人過渡。打板一下。師曰阿誰。或曰。要過那邊去。師乃舞棹迎之。一日因一婆抱一孩兒來乃曰。呈橈舞棹即不問。且道。婆手中兒。甚處得來。師便打。婆曰婆生七子六個不遇知音。祇這一個。也不消得。便拋向水中(瑯玡覺云。欺敵者亡 大溈智云。巖頭業在其中。只得通身泥水。老婆雖有丈夫手段。也是家醜外揚 天奇瑞雲。綿里有針。泥里有刺。不妨這婆子。具如此之見。若不是巖頭。大難祗對。當時才見婆來。便撐船別去。直饒蕩盡世界手段。到這裡也沒處施呈 笑巖寶。乃呵呵笑云。此婆子圖個什麼。巖頭當時。待他才拋。便劈
【現代漢語翻譯】 現代漢語譯本 『八表無牽』：形容心無掛礙，不受任何束縛。 『針毛栗芥通成曲』：即使是細微如針毛、栗殼、芥子的事物，也能從中領悟佛法真理。 『拍手隨緣唱啰嗹』：隨順因緣，自由自在地歌唱。 『徑山信云』：徑山信禪師說。 『密啟其意壁上貼』：將禪意秘密地寫在紙上，貼在墻上。 『門神。低頭歸方丈。慚惶殺人』：門神也低頭不語，回到方丈室內，感到非常慚愧。 『果與尋常不同。毫𨤲有差。天地懸隔。也只得三年活。我為法王。於法自在。豈受人涂污。咄咄』：果然與平常人不同，即使有絲毫的偏差，也如同天地般遙遠。也只能活三年了。我身為法王（Dharmaraja，佛教術語，指以佛法統治世界的人），在佛法中自在無礙，豈能容忍他人玷污？咄咄（表示斥責或驚歎的語氣詞）。 『一日與雪峰欽山聚話。雪峰驀指一碗水。欽山曰。水清月現。雪峰曰。水清月不現。師踢卻水碗而去』：有一天，巖頭禪師與雪峰禪師、欽山禪師一起談話。雪峰禪師忽然指著一碗水，欽山禪師說：『水清則月亮顯現。』雪峰禪師說：『水清則月亮不顯現。』巖頭禪師一腳踢翻了水碗，離開了。 『師與雪峰。同辭德山。德山問。甚麼處去。師曰。暫辭和尚下山去。曰子他後作么生。師曰不忘。曰子憑何有此說。師曰。豈不聞。智過於師。方堪傳受。智與師齊。減師半德。曰如是如是。當善護持。二士禮拜而退』：巖頭禪師與雪峰禪師一同向德山禪師告辭。德山禪師問：『你們要到哪裡去？』巖頭禪師說：『暫時告別和尚下山。』德山禪師說：『你們以後打算怎麼做？』巖頭禪師說：『不會忘記（佛法）。』德山禪師說：『你們憑什麼這麼說？』巖頭禪師說：『難道沒聽說過嗎？智慧超過老師，才能繼承老師的衣缽；智慧與老師相等，就減少了老師一半的德行。』德山禪師說：『是這樣，是這樣，應當好好守護。』兩位禪師行禮後退下。 『師住鄂州巖頭。值沙汰。于湖邊作渡子。兩岸各掛一板。有人過渡。打板一下。師曰阿誰。或曰。要過那邊去。師乃舞棹迎之』：巖頭禪師住在鄂州巖頭，正值戰亂時期，於是在湖邊做擺渡人。兩岸各掛著一塊木板，有人要渡河，就敲一下木板。巖頭禪師就問：『是誰？』有人回答說：『要到那邊去。』巖頭禪師就搖著船槳去迎接。 『一日因一婆抱一孩兒來乃曰。呈橈舞棹即不問。且道。婆手中兒。甚處得來。師便打。婆曰婆生七子六個不遇知音。祇這一個。也不消得。便拋向水中』：有一天，一位老婦抱著一個孩子來，說：『搖船擺渡的事情暫且不問，且說，老婦手中的孩子，是從哪裡來的？』巖頭禪師就打她。老婦說：『我生了七個孩子，六個都沒有遇到知音，只有這一個，也不需要了。』說完就把孩子拋到水中。 『瑯玡覺云。欺敵者亡』：瑯玡覺禪師說：『欺騙敵人的人，最終會失敗。』 『大溈智云。巖頭業在其中。只得通身泥水。老婆雖有丈夫手段。也是家醜外揚』：大溈智禪師說：『巖頭禪師的業力就在其中，只能全身沾滿泥水。老婦雖然有丈夫般的手段，但也是家醜外揚。』 『天奇瑞雲。綿里有針。泥里有刺。不妨這婆子。具如此之見。若不是巖頭。大難祗對。當時才見婆來。便撐船別去。直饒蕩盡世界手段。到這裡也沒處施呈』：天奇瑞禪師說：『棉花里藏著針，泥土裡藏著刺。不妨這位老婦，具有這樣的見識。如果不是巖頭禪師，很難應對。當時如果一見到老婦來，就撐船離開，即使用盡世間所有的手段，到這裡也沒處施展。』 『笑巖寶。乃呵呵笑云。此婆子圖個什麼。巖頭當時。待他才拋。便劈』：笑巖寶禪師，於是呵呵笑著說：『這位老婦圖的是什麼？巖頭禪師當時，等她剛把孩子拋出去，就劈...
【English Translation】 English version 『Eight directions without attachment』：Describes a state of mind free from any encumbrances or attachments. 『Even needles, hairs, chestnut shells, and mustard seeds can lead to enlightenment』：Even the smallest things can reveal the truth of Dharma. 『Clapping hands and singing freely according to circumstances』：To go with the flow and sing freely. 『Yun of Jingshan said』：Chan master Yun of Jingshan said. 『Secretly reveal the meaning and paste it on the wall』：To secretly write the meaning of Chan on paper and paste it on the wall. 『The door gods lowered their heads and returned to their abbot's room, feeling ashamed』：Even the door gods were silent and returned to their abbot's room, feeling very ashamed. 『Indeed, it is different from ordinary people. Even a slight difference is like heaven and earth apart. He can only live for three years. I am the Dharma King (Dharmaraja, a Buddhist term referring to someone who rules the world with Dharma), free in the Dharma, how can I allow others to defile me? Tut tut (an interjection expressing disapproval or amazement).』 『One day, he was talking with Xuefeng and Qinshan. Xuefeng suddenly pointed to a bowl of water. Qinshan said, 'Clear water reveals the moon.' Xuefeng said, 'Clear water does not reveal the moon.' The master kicked over the bowl of water and left.』 『The master and Xuefeng resigned from Deshan together. Deshan asked, 'Where are you going?' The master said, 'Temporarily bidding farewell to the abbot to go down the mountain.' Deshan said, 'What will you do in the future?' The master said, 'I will not forget (the Dharma).' Deshan said, 'What makes you say that?' The master said, 'Have you not heard? Only when wisdom surpasses the teacher can one inherit the teacher's mantle; when wisdom is equal to the teacher, half of the teacher's virtue is diminished.' Deshan said, 'So it is, so it is, you should protect it well.' The two monks bowed and retreated.』 『The master lived in Yantou, Ezhou. During the time of war, he worked as a ferryman by the lake. A board was hung on each bank. When someone wanted to cross, they would knock on the board. The master would say, 'Who is it?' Someone would answer, 'I want to go to the other side.' The master would row the boat to meet them.』 『One day, an old woman came with a child and said, 'I won't ask about rowing the boat, but tell me, where did the child in the old woman's hand come from?' The master hit her. The old woman said, 'I gave birth to seven children, six of whom did not meet a kindred spirit, only this one, and he is not needed either.' Then she threw the child into the water.』 『Jue of Langye said, 'He who deceives the enemy will perish.』 『Zhi of Dawei said, 'Yantou's karma is in it, he can only be covered in mud and water. Although the old woman has the means of a husband, it is still airing dirty laundry in public.』 『Rui of Tianqi said, 'There is a needle in the cotton, and a thorn in the mud. It doesn't matter that this old woman has such insight. If it weren't for Yantou, it would be difficult to deal with. If he had just seen the old woman coming, he would have sailed away. Even if he used all the means in the world, there would be no place to use them here.』 『Bao of Xiaoyan laughed and said, 'What is this old woman trying to do? Yantou at that time, waiting for her to throw the child, then split...』
脊一棹。俱打入水中。始較些子。何故。不見道。祗這一個。也不消得 徑山信云。這婆子。雙髻若是巖頭。和這婆子。送向水中。令他母子聚頭。無離骨肉。頌云。不消這個意如何。賣弄傢俬臭老婆。惡浪千層卷殘月。萬山愁斷白雲多)○上堂。吾嘗究涅槃。經七八年。睹三兩段義。似衲僧說話。又曰。休休。時有一僧。出禮拜。請師舉。師曰。吾教意。如∴字三點。第一向東方下一點。點開諸菩薩眼。第二向西方下一點。點諸菩薩命根。第三向上方下一點。點諸菩薩頂。此是第一段義。又曰。吾教意。如摩醯首羅。擘開面門。豎亞一隻眼。此是第二段義。又曰。吾教意。猶如涂毒鼓。擊一聲。遠近聞者皆喪。此是第三段義。時小嚴上座問。如何是涂毒鼓。師以兩手按膝亞身曰。韓信臨朝底。小嚴無語(徑山杲。舉了喝云。縮頭去)○夾山下一僧到石霜。才跨門。便道不審。石霜曰。不必阇黎。僧曰。恁么則珍重。又到師處。如前道不審。師噓一噓。僧曰。恁么則珍重。方回步。師曰。雖是後生。亦能管帶。其僧歸舉似夾山。夾山上堂曰。前日到巖頭石霜底阿師出來。如法舉似前話。其僧舉了。夾山曰。大眾還會么。眾無對。夾山曰。若無人道得。山僧不惜兩莖眉毛道去也。乃曰。石霜雖有殺人刀。且無活人劍。巖
【現代漢語翻譯】 現代漢語譯本 將船槳一起打入水中，這才稍微比較了一下。為什麼呢？沒聽過嗎？僅僅這一個，也不需要了。徑山信云：『這老太婆，如果雙髻是巖頭（人名），就和這老太婆一起，送到水中，讓他們母子團聚，不再分離。』頌詞說：『不需要這個，是什麼意思呢？賣弄家當的臭老太婆。惡浪千層捲起殘月，萬山愁斷，白雲也多了。』 （巖頭全豁禪師上堂說法）我曾經研究《涅槃經》七八年，看到了三兩段意義，就像衲僧（僧人的謙稱）說話一樣。又說：『休，休。』當時有一位僧人，出來禮拜，請老師舉例說明。老師說：『我的教義，就像∴字的三點。第一點向東方點下去，點開諸菩薩的眼睛。第二點向西方點下去，點諸菩薩的命根。第三點向上方點下去，點諸菩薩的頭頂。』這是第一段意義。又說：『我的教義，就像摩醯首羅（印度教主神濕婆的別名），劈開面門，豎起一隻眼睛。』這是第二段意義。又說：『我的教義，猶如涂毒鼓，擊打一聲，遠近聽到的人都會喪命。』這是第三段意義。當時小嚴上座問：『什麼是涂毒鼓？』老師用兩手按著膝蓋，彎著身子說：『就像韓信（西漢初年大將，約公元前231-前196年）臨朝一樣。』小嚴無話可說。（徑山杲（南宋高僧）聽了，喝道：『縮頭回去吧！』） 夾山（夾山善會禪師）座下的一位僧人到石霜（石霜楚圓禪師）處，剛跨進門，便說『不審』（禪宗用語，意為請教）。石霜說：『不必阇黎（梵語，意為出家人）。』僧人說：『既然這樣，那麼珍重（告辭）。』又到老師（巖頭全豁禪師）處，像之前一樣說『不審』。老師噓了一口氣。僧人說：『既然這樣，那麼珍重。』剛要轉身離開。老師說：『雖然是後生，也能管帶（指能領會禪意）。』那位僧人回去后，把這件事告訴了夾山。夾山（夾山善會禪師）上堂說法時說：『前些日子到巖頭（巖頭全豁禪師）和石霜（石霜楚圓禪師）那裡的阿師（梵語，意為老師）出來。』像之前那樣把話說一遍。那位僧人說完后，夾山說：『大眾會意了嗎？』眾人沒有回答。夾山說：『如果沒人說得出來，山僧不惜兩根眉毛說出來。』於是說：『石霜（石霜楚圓禪師）雖然有殺人刀，卻沒有活人劍。
【English Translation】 English version They both struck the oars into the water. Only then was there a slight comparison. Why? Haven't you heard it said? Just this one, and it's not needed. Jingshan Xin said, 'This old woman, if Shuangji (double-bun hairstyle) is Yantou (a person's name), then send her into the water along with this old woman, so that mother and son can reunite and never be separated.' The verse says, 'What does it mean to not need this? A stinky old woman showing off her possessions. A thousand layers of evil waves roll up the waning moon, and ten thousand mountains are saddened, with more white clouds.' (Zen Master Yantou Quanhuo ascended the hall to give a Dharma talk) I once studied the Nirvana Sutra for seven or eight years, and saw two or three sections of meaning, like a nāsika (a humble term for a monk) speaking. He also said, 'Stop, stop.' At that time, a monk came out, bowed, and asked the teacher to give an example. The teacher said, 'My teaching is like the three dots of the ∴ character. The first dot points down to the east, opening the eyes of all the Bodhisattvas. The second dot points down to the west, pointing to the life roots of all the Bodhisattvas. The third dot points down to the top, pointing to the crowns of all the Bodhisattvas.' This is the first section of meaning. He also said, 'My teaching is like Maheśvara (another name for the Hindu god Shiva), splitting open his face and raising one eye.' This is the second section of meaning. He also said, 'My teaching is like a drum coated with poison. When struck, all who hear it, far and near, will die.' This is the third section of meaning. At that time, Senior Seat Xiaoyan asked, 'What is a drum coated with poison?' The teacher pressed his knees with both hands and bent his body, saying, 'Like Han Xin (a general in the early Han Dynasty, c. 231-196 BC) attending court.' Xiaoyan was speechless. (Jingshan Gao (a high monk of the Southern Song Dynasty) heard this and shouted, 'Withdraw your head!') A monk from under Jiasan (Zen Master Jiasan Shanhui) arrived at Shishuang (Zen Master Shishuang Chuyuan). As soon as he crossed the threshold, he said 'Bù shěn' (a Zen term meaning 'to inquire'). Shishuang said, 'No need, ācārya (Sanskrit, meaning a teacher).' The monk said, 'In that case, take care (farewell).' He then went to the teacher's (Zen Master Yantou Quanhuo) place and said 'Bù shěn' as before. The teacher sighed. The monk said, 'In that case, take care.' He was about to turn around and leave. The teacher said, 'Although he is young, he can also manage (referring to being able to understand Zen meaning).' The monk returned and told Jiasan about this. When Jiasan (Zen Master Jiasan Shanhui) ascended the hall to give a Dharma talk, he said, 'The ācārya (Sanskrit, meaning a teacher) who went to Yantou (Zen Master Yantou Quanhuo) and Shishuang (Zen Master Shishuang Chuyuan) the other day, come out.' He repeated the story as before. After the monk finished speaking, Jiasan said, 'Does the assembly understand?' No one answered. Jiasan said, 'If no one can say it, this mountain monk will not hesitate to say it, even at the cost of my two eyebrows.' Then he said, 'Although Shishuang (Zen Master Shishuang Chuyuan) has a killing sword, he does not have a life-giving sword.'
頭亦有殺人刀。亦有活人劍。(徑山杲云。癡人面前。不得說夢)○師與羅山卜塔基。羅山中路忽曰。和尚。師回顧曰作么。羅山舉手指曰。這裡好片地。師咄曰。瓜州賣瓜漢。又行數里歇次。羅山禮拜問曰。和尚豈不是三十年前。在洞山而不肯洞山。師曰是。又曰。和尚豈不是嗣德山。又不肯德山。師曰是。羅山曰。不肯德山即不問。祇如洞山有何虧闕。師良久曰。洞山好佛。祇是無光。羅山禮拜(徑山杲云。巖頭父子。雖善暗去明來。仔細點檢將來。未免髑髏敲磕)○問僧。甚處來。曰西京來。師曰。黃巢過後。還收得劍么。曰收得。師引頸近前曰㘞。曰師頭落也。師呵呵大笑。僧後到雪峰。雪峰問。甚處來。曰巖頭來。雪峰曰。巖頭有何言句。僧舉前話。雪峰便打三十棒趁出(溈山喆云。這僧黃巢過後。曾收得劍。卻向巖頭處施設。及至雪峰前。鋒𨦵不露。何故。為他巖頭大笑一聲。直得天地陡暗。四方絕唱。若不得雪峰。幾乎陸地平沉不見道。殺人刀。活人劍 承天宗云。可惜許這般漢。只學得勝負之法。殊不知是生滅之因。我當時若見。但向他道。作家作家。教他擔板過一生)○僧問雪峰。聲聞人見性。如夜見月。菩薩人見性。如晝見日。未審和尚見性如何雪峰打拄杖三下。僧后舉前語問師。師與三摑(雪
【現代漢語翻譯】 現代漢語譯本 頭上也有殺人的刀，也有救人的劍。（徑山杲說：不要在癡人面前說夢話。）○ 巖頭和尚與羅山一起去看卜塔基。羅山在半路突然說：『和尚。』巖頭回頭問：『作什麼？』羅山舉手指著說：『這裡是塊好地方。』巖頭呵斥道：『像瓜州賣瓜的漢子。』又走了幾里路，休息時，羅山禮拜問道：『和尚您是不是三十年前，在洞山（唐僖宗乾符年間）而不肯留在洞山？』巖頭說：『是。』又問：『和尚您是不是繼承了德山（唐宣宗大中初年）的衣缽，又不肯留在德山？』巖頭說：『是。』羅山說：『不肯留在德山暫且不問，只是洞山有什麼虧欠嗎？』巖頭沉默良久說：『洞山是尊好佛，只是沒有光芒。』羅山禮拜。（徑山杲說：巖頭父子，雖然善於暗中行事，明裡顯現，仔細檢查起來，也免不了頭骨碰撞。）○ 問僧人：『從哪裡來？』答：『從西京（唐朝首都長安，公元618-907年）來。』巖頭說：『黃巢（唐僖宗乾符年間）過後，還收得劍嗎？』答：『收得了。』巖頭伸長脖子靠近他說：『㘞。』僧人說：『和尚的頭掉了。』巖頭哈哈大笑。僧人後來到了雪峰處，雪峰問：『從哪裡來？』答：『從巖頭來。』雪峰問：『巖頭有什麼言語？』僧人說了之前的話。雪峰便打了三十棒，趕了出去。（溈山喆說：這僧人在黃巢過後，曾經收得劍，卻在巖頭處賣弄。到了雪峰面前，鋒芒卻不顯露。為什麼？因為巖頭大笑一聲，直讓天地昏暗，四方寂靜。若不是雪峰，幾乎陸地都要沉沒不見了。要知道，殺人的刀，救人的劍。承天宗說：可惜了這樣的人，只學得了勝負之法，卻不知道這是生滅之因。我當時如果見到，只會對他說：作家作家，教他一輩子都固執己見。）○ 僧人問雪峰：『聲聞人見性，如夜晚見月；菩薩人見性，如白晝見日。不知和尚您見性如何？』雪峰打了三下拄杖。僧人後來把之前的話拿來問巖頭，巖頭給了他三個耳光（雪
【English Translation】 English version On the head, there is also a sword that kills, and a sword that saves. (Jingshan Gao said: Don't speak of dreams in front of a fool.) ○ Master Yantou and Luoshan went to see the Buta Pagoda. Luoshan suddenly said midway, 'Venerable.' Yantou looked back and asked, 'What?' Luoshan raised his finger and said, 'This is a good piece of land.' Yantou scolded, 'Like a melon seller from Guazhou.' After walking a few more miles, during a rest, Luoshan bowed and asked, 'Venerable, aren't you the one who, thirty years ago, was at Dongshan (Qianfu era of Emperor Xizong of Tang Dynasty) but refused to stay at Dongshan?' Yantou said, 'Yes.' He also asked, 'Venerable, aren't you the one who inherited Deshan (early Dazhong era of Emperor Xuanzong of Tang Dynasty), but refused to stay at Deshan?' Yantou said, 'Yes.' Luoshan said, 'Not staying at Deshan is not the question. What does Dongshan lack?' Yantou remained silent for a long time and said, 'Dongshan is a good Buddha, but it has no light.' Luoshan bowed. (Jingshan Gao said: Although the Yantou father and son are good at acting in the dark and revealing in the light, upon careful inspection, they cannot avoid skull collisions.) ○ Asked a monk, 'Where do you come from?' He replied, 'From Xijing (Chang'an, the capital of Tang Dynasty, 618-907 AD).' Yantou said, 'After Huang Chao (Qianfu era of Emperor Xizong of Tang Dynasty), did you recover the sword?' He replied, 'I recovered it.' Yantou stretched his neck forward and said, '㘞.' The monk said, 'Venerable's head has fallen off.' Yantou laughed heartily. The monk later arrived at Xuefeng's place. Xuefeng asked, 'Where do you come from?' He replied, 'From Yantou.' Xuefeng asked, 'What words does Yantou have?' The monk repeated the previous conversation. Xuefeng then struck him thirty times with his staff and drove him out. (Weishan Zhe said: This monk, after Huang Chao, once recovered the sword, but flaunted it at Yantou's place. When he arrived before Xuefeng, his sharpness was not revealed. Why? Because Yantou's loud laughter made heaven and earth darken and all directions silent. If it weren't for Xuefeng, the land would almost have sunk and disappeared. Know that the sword that kills and the sword that saves. Chengtian Zong said: It is a pity for such a person, who only learned the method of winning and losing, but does not know that this is the cause of birth and death. If I had seen him at that time, I would have only said to him: 'Artisan, artisan,' teaching him to be stubborn his whole life.) ○ A monk asked Xuefeng, 'A Sravaka's seeing of the nature is like seeing the moon at night; a Bodhisattva's seeing of the nature is like seeing the sun in the daytime. I wonder, Venerable, how do you see the nature?' Xuefeng struck his staff three times. The monk later took the previous words to ask Yantou, and Yantou gave him three slaps (Xue
竇顯云。應病設藥。且與三下。若據令而行。合打多少)○德山一日謂師曰。我這裡有兩僧。入山住庵多時。汝去看他怎生。師遂將一斧去。見兩人在庵內坐。師乃拈起斧曰。道得也一下斧。道不得也一下斧。二人殊不顧。師擲下斧曰。作家作家。歸舉似德山。德山曰。汝道他如何。師曰。洞山門下。不道全無。若是德山門下。未夢見在○僧問。塵中如何辨主。師曰。銅䤬鑼里滿盛油(招慶問羅山云。巖頭道。銅䤬鑼里滿盛油意旨如何。羅山召大師。招慶應諾。羅山云。獼猴入道場。羅山卻問明招。有人問。你作么生。明招云。箭穿紅日影 徑山杲頌云。獼猴入道場。箭穿紅日影。兩個老古錐。擔雪共填井。喝一喝)○瑞巖問。如何是毗盧師。師曰。道甚麼。瑞巖再問。師曰。汝年十七八未○師嘗謂眾曰。老漢去時。大吼一聲了去。唐光啟之後。中原盜起。眾皆避地。師端居晏如也。一日賊大至。責以無供饋。遂倳刃焉。師神色自若。大叫一聲而終。聲聞數十里。
雪峰義存禪師(德山鑒法嗣)
福州雪峰義存禪師。泉州南安曾氏子。久歷禪會。緣契德山。唐咸通中。回閩中雪峰創院。徒侶翕然。懿宗錫號真覺禪師。仍賜紫袈裟。初與巖頭。至澧州鰲山鎮阻雪。巖頭每日。祇是打睡。師一向坐禪。一日喚
【現代漢語翻譯】 現代漢語譯本 竇顯云：應該根據病情來用藥，並且要給三次機會。如果按照規矩來執行，應該打多少下？ 德山有一天對禪師說：『我這裡有兩個僧人，進山住在庵里很久了，你去看他們怎麼樣。』禪師於是拿了一把斧頭去，看見兩個人在庵內坐著。禪師就拿起斧頭說：『說得對就砍一斧頭，說不對也砍一斧頭。』兩個人都不理睬。禪師放下斧頭說：『行家啊，行家。』回去告訴德山，德山說：『你說他們怎麼樣？』禪師說：『洞山（洞山，指洞山良價禪師）門下，不能說完全沒有（禪機）。如果是德山門下，還沒夢到呢。』 有僧人問：『在塵世中如何辨別主人？』禪師說：『銅鑼里裝滿了油。』（招慶問羅山說：『巖頭（巖頭，指巖頭全豁禪師）說，銅鑼里裝滿了油，意旨是什麼？』羅山叫『大師』，招慶答應了。羅山說：『獼猴進入道場。』羅山反問明招：『如果有人問你，你怎麼辦？』明招說：『箭穿紅日影。』徑山杲頌揚說：『獼猴進入道場，箭穿紅日影。兩個老古錐，擔雪共同填井。喝！』） 瑞巖問：『什麼是毗盧師（毗盧師，即毗盧遮那佛，意為光明遍照）？』禪師說：『說什麼？』瑞巖再問。禪師說：『你才十七八歲吧？』 禪師曾經對眾人說：『我去世的時候，要大吼一聲而去。』唐光啟（885-888）之後，中原地區盜賊蜂起，眾人都逃避到其他地方，禪師安然居住，像沒事一樣。有一天，盜賊大舉來犯，責怪禪師沒有供奉，於是用刀殺了他。禪師神色自若，大叫一聲而終，聲音傳到數十里之外。 雪峰義存禪師（德山鑒（德山鑒，指德山宣鑒禪師）的法嗣） 福州雪峰義存禪師，泉州南安曾氏之子，長期在禪宗寺廟遊歷，因緣際會於德山。唐咸通（860-874）年間，回到閩中雪峰山建立寺院，門徒眾多。懿宗賜號真覺禪師，並賜予紫色袈裟。當初與巖頭（巖頭，指巖頭全豁禪師）一起，到達澧州鰲山鎮時被雪阻擋。巖頭每天只是睡覺，禪師一直坐禪。有一天，（禪師）叫（巖頭）
【English Translation】 English version Dou Xianyun: Medicine should be prescribed according to the illness, and three opportunities should be given. If executed according to the rules, how many strikes should be given? One day, Deshan said to the Zen master: 'There are two monks here who have been living in the hermitage in the mountains for a long time. Go and see how they are doing.' So the Zen master took an axe and went, and saw two people sitting in the hermitage. The Zen master picked up the axe and said: 'Axe for right answer, axe for wrong answer.' The two people ignored him. The Zen master put down the axe and said: 'Experts, experts.' He went back and told Deshan, who said: 'What do you think of them?' The Zen master said: 'The disciples of Dongshan (Dongshan, referring to Zen Master Dongshan Liangjie) cannot be said to be completely without (Zen insight). If it were the disciples of Deshan, they haven't even dreamed of it yet.' A monk asked: 'How to distinguish the master in the world of dust?' The Zen master said: 'The copper gong is full of oil.' (Zhaoqing asked Luoshan: 'Yantou (Yantou, referring to Zen Master Yantou Quanhuo) said, the copper gong is full of oil, what is the meaning?' Luoshan called 'Master', and Zhaoqing answered. Luoshan said: 'The monkey enters the monastery.' Luoshan asked Mingzhao in return: 'If someone asks you, what will you do?' Mingzhao said: 'The arrow pierces the shadow of the red sun.' Jingshan Gao praised: 'The monkey enters the monastery, the arrow pierces the shadow of the red sun. Two old fellows, carrying snow together to fill the well. Drink!') Ruiyan asked: 'What is Vairocana Buddha (Vairocana Buddha, meaning the Buddha of all-pervading light)?' The Zen master said: 'What are you saying?' Ruiyan asked again. The Zen master said: 'Are you only seventeen or eighteen years old?' The Zen master once said to the crowd: 'When I pass away, I will shout loudly and leave.' After the Guangqi era of Tang Dynasty (885-888), bandits rose up in the Central Plains, and everyone fled to other places. The Zen master lived peacefully, as if nothing had happened. One day, the bandits came in force and blamed the Zen master for not providing offerings, so they killed him with a knife. The Zen master remained calm and shouted loudly before dying, and the sound traveled for dozens of miles. Zen Master Xuefeng Yicun (a Dharma successor of Deshan Jian (Deshan Jian, referring to Zen Master Deshan Xuanjian)) Zen Master Xuefeng Yicun of Fuzhou, son of the Zeng family of Nan'an, Quanzhou, traveled in Zen temples for a long time, and had an affinity with Deshan. During the Xiantong era of Tang Dynasty (860-874), he returned to Xuefeng Mountain in Minzhong to establish a monastery, and had many disciples. Emperor Yizong bestowed the title of Zen Master Zhenjue and gave him a purple kasaya. Initially, together with Yantou (Yantou, referring to Zen Master Yantou Quanhuo), they were blocked by snow when they arrived at Aoshan Town in Lizhou. Yantou just slept every day, and the Zen master always meditated. One day, (the Zen master) called (Yantou)
曰。師兄師兄。且起來。巖頭曰。作甚麼。師曰。今生不著便。共文邃個漢行腳。到處被他帶累。今日到此。又祇管打睡。巖頭喝曰。噇眠去。每日床上坐。恰似七村裡土地。他時後日。魔魅人家男女去在。師自點胸曰。我這裡未穩在。不敢自謾。巖頭曰。我將謂。你他日向孤峰頂上。盤結草菴。播揚大教。猶作這個語話。師曰。我實未穩在。巖頭曰。你若實如此。據你見處。一一通來。是處與你證明。不是處與你刬卻。師曰。我初到鹽官。見上堂舉色空義。得個入處。巖頭曰。此去三十年。切忌舉著。又見洞山過水偈曰。切忌從他覓。迢迢與我疏。渠今正是我。我今不是渠。巖頭曰。若與么自救也未徹在。師又曰。后問德山。從上宗乘中事。學人還有分也無。德山打一棒曰。道甚麼。我當時如桶底脫相似。巖頭喝曰。你不聞道。從門入者。不是家珍。師曰。他后如何即是。巖頭曰。他后若欲播揚大教。一一從自己胸襟流出將來。與我蓋天蓋地去。師于言下大悟。便作禮起。連聲叫曰。師兄今日。始是鰲山成道○師在洞山作飯頭。淘米次。洞山問。淘沙去米。淘米去沙。師曰。沙米一時去。洞山曰。大眾吃個甚麼。師遂覆卻米盆。洞山曰。據子因緣。合在德山(天童覺云。雪峰步步登高。不覺草鞋跟斷。若也正偏宛轉
【現代漢語翻譯】 現代漢語譯本 問：師兄，師兄，快起來！ 巖頭（人名，禪宗僧人）說：幹什麼？ 師（指文偃，雲門宗創始人）說：我今生沒有著落，和文邃（人名，僧人）一起行腳，到處被他拖累。今天到了這裡，又只顧睡覺。 巖頭呵斥道：吃飽了就睡！每天坐在床上，就像七個村子裡的土地神。他日後，會去迷惑人家的男女！ 師指著自己的胸口說：我這裡還不穩當，不敢自欺。 巖頭說：我還以為，你他日會在孤峰頂上，結草菴，弘揚大教，還說這種話！ 師說：我實在還不穩當。 巖頭說：你如果真是這樣，根據你所見到的，一一說來。對的地方我給你證明，不對的地方我給你剷除。 師說：我初到鹽官（地名），見他上堂講色空（佛教術語，指物質現象和精神現象都是空性的）的義理，得到一個入處。 巖頭說：從今往後三十年，切忌提起這件事。 又見洞山（人名，禪宗僧人）過水偈（偈，佛教詩歌）說：切忌從他覓，迢迢與我疏。渠今正是我，我今不是渠。 巖頭說：如果這樣，自救也還不徹底。 師又說：後來問德山（人名，禪宗僧人），從上宗乘（佛教術語，指禪宗）中的事，學人還有份嗎？德山打一棒說：道什麼？我當時就像桶底脫落一樣。 巖頭呵斥道：你沒聽過嗎？從門入者，不是家珍（佛教術語，指自性本具的智慧）！ 師說：以後怎麼樣才是對的？ 巖頭說：以後如果想要弘揚大教，一一從自己胸襟流出，與我蓋天蓋地去！ 師在言下大悟，便作禮起身，連聲叫道：師兄今天，才是鰲山（地名）成道！ 師在洞山（地名）做飯頭，淘米時，洞山問：淘沙去米，還是淘米去沙？ 師說：沙米一時去。 洞山說：大眾吃什麼？ 師於是把米盆翻了過來。 洞山說：依你的因緣，適合在德山（地名）。（天童覺（人名，禪宗僧人）說：雪峰（人名，禪宗僧人）步步登高，不知不覺草鞋跟斷了。如果也正偏宛轉） English version Question: Senior monk, senior monk, please get up! Yantou (person's name, a Chan Buddhist monk) said: What are you doing? The Master (referring to Wenyan, the founder of the Yunmen School) said: I have no settlement in this life, and I travel with Wen Sui (person's name, a monk), and I am burdened by him everywhere. Today I came here, and I only care about sleeping. Yantou scolded: Eat and sleep! Sitting on the bed every day is like the land god in seven villages. In the future, you will go to bewitch the men and women of other people's families! The Master pointed to his chest and said: I am not stable here, and I dare not deceive myself. Yantou said: I thought that one day you would build a thatched hut on the top of a solitary peak and promote the great teachings, and you would still say such things! The Master said: I am really not stable yet. Yantou said: If you are really like this, tell me everything you have seen. I will prove the right places for you, and I will eliminate the wrong places for you. The Master said: When I first arrived at Yanguan (place name), I saw him lecturing on the meaning of 'form and emptiness' (Buddhist term, referring to the emptiness of material and mental phenomena) and got an entry point. Yantou said: In the next thirty years, be sure not to mention this matter. I also saw Dongshan's (person's name, a Chan Buddhist monk) poem on crossing the water: 'Beware of seeking from him, far away from me. He is now me, and I am not him.' Yantou said: If so, self-salvation is not thorough. The Master also said: Later I asked Deshan (person's name, a Chan Buddhist monk), is there a share for learners in the matters of the supreme vehicle (Buddhist term, referring to Zen Buddhism)? Deshan hit me with a stick and said: What are you saying? At that time, I felt like the bottom of a bucket had fallen out. Yantou scolded: Haven't you heard? Those who enter through the door are not family treasures (Buddhist term, referring to the wisdom inherent in one's nature)! The Master said: What is the right way in the future? Yantou said: If you want to promote the great teachings in the future, let them flow out of your own mind, and cover the sky and the earth with me! The Master had a great enlightenment upon hearing these words, and bowed and stood up, shouting repeatedly: Senior brother, today is the day of enlightenment at Aoshan (place name)! The Master was a cook in Dongshan (place name). When washing rice, Dongshan asked: Wash away the sand and keep the rice, or wash away the rice and keep the sand? The Master said: The sand and rice are removed at the same time. Dongshan said: What will the public eat? The Master then overturned the rice pot. Dongshan said: According to your karma, you are suitable for Deshan (place name). (Tiantong Jue (person's name, a Chan Buddhist monk) said: Xuefeng (person's name, a Chan Buddhist monk) climbed higher and higher, and unknowingly the heel of his straw sandals broke. If it is also right and partial)
【English Translation】 English version Said: Senior brother, senior brother, please get up. Yantou (person's name, a Chan monk) said: What are you doing? The Master (referring to Yunmen Wenyan, founder of the Yunmen School) said: I am not settled in this life, and I travel with Wensui (person's name, a monk), and I am burdened by him everywhere. Today I have arrived here, and I am only concerned with sleeping. Yantou shouted: Go to sleep after eating! Sitting on the bed every day is like the local god in seven villages. In the future, you will go and bewitch the men and women of other people's families. The Master pointed to his chest and said: I am not stable here, and I dare not deceive myself. Yantou said: I thought that one day you would build a thatched hut on the top of a solitary peak and spread the great teachings, and you would still speak like this! The Master said: I am really not stable. Yantou said: If you are really like this, according to what you have seen, tell me everything. I will prove the right places for you, and I will eliminate the wrong places for you. The Master said: When I first arrived at Yanguan (place name), I saw him lecturing on the meaning of 'form and emptiness' (Buddhist term, referring to the emptiness of material and mental phenomena), and I gained an entry point. Yantou said: In the next thirty years, be sure not to mention this. I also saw Dongshan's (person's name, a Chan monk) verse on crossing the water: 'Beware of seeking from him, far away from me. He is now me, and I am not him.' Yantou said: If so, self-salvation is not thorough. The Master also said: Later I asked Deshan (person's name, a Chan monk), is there a share for learners in the matters of the supreme vehicle (Buddhist term, referring to Zen Buddhism)? Deshan hit me with a stick and said: What are you saying? At that time, I felt like the bottom of a bucket had fallen out. Yantou shouted: Haven't you heard? Those who enter through the door are not family treasures (Buddhist term, referring to the wisdom inherent in one's nature)! The Master said: What is the right way in the future? Yantou said: If you want to spread the great teachings in the future, let them flow out of your own mind, and cover the sky and the earth with me! The Master had a great enlightenment upon hearing these words, and bowed and stood up, shouting repeatedly: Senior brother, today is the day of enlightenment at Aoshan (place name)! The Master was a cook in Dongshan (place name). When washing rice, Dongshan asked: Wash away the sand and keep the rice, or wash away the rice and keep the sand? The Master said: The sand and rice are removed at the same time. Dongshan said: What will the public eat? The Master then overturned the rice pot. Dongshan said: According to your karma, you are suitable for Deshan (place name). (Tiantong Jue (person's name, a Chan monk) said: Xuefeng (person's name, a Chan monk) climbed higher and higher, and unknowingly the heel of his straw sandals broke. If it is also right and partial)
。敲唱雙行。自然言氣相合。父子相投。且道。洞山不肯雪峰。意在什麼處。萬里無雲天有過。碧潭似鏡月難來 雪竇宗云。直木不棲鸞鳳。金針已繡鴛鴦。若不是新豐老人。便見冰消瓦解)○洞山一日問師。作甚麼來。師曰。斫槽來。洞山曰。幾斧斫成。師曰。一斧斫成。洞山曰。猶是這邊事。那邊事作么生。師曰。直得無下手處。洞山曰。猶是這邊事。那邊事作么生。師休去(汾陽昭代云。某甲早困也)○師辭洞山。洞山曰。子甚處去。曰歸嶺中去。洞山曰。當時從甚麼路出。師曰。從飛猿嶺出。洞山曰。今迴向甚麼路去。師曰。從飛猿嶺去。洞山曰。有一人不從飛猿嶺去。子還識么。師曰不識。洞山曰。為甚麼不識。師曰。他無面目。洞山曰。子既不識。爭知無面目。師無對(瑯玡覺云。心粗者失)○棲典座問。古人有言。知有佛向上事。方有語話分。如何是語話。師把住曰。道道。棲無對。師遂蹋倒。棲當下汗流○師謂眾曰。此個水牯牛年多少。眾皆無對。師自代曰。七十九也。僧曰。和尚為甚麼作水牯牛去。師曰。有甚麼罪過○問僧甚處去。曰禮拜徑山和尚去。師曰。徑山若問汝此間佛法如何。汝作么生祗對。曰待問即道。師便打。后舉問鏡清。這僧過在甚麼處。鏡清曰。問得徑山徹困。師曰。徑山在浙中
【現代漢語翻譯】 現代漢語譯本： 敲唱雙行，自然言語氣息相合，如同父子之間心意相投。且說，洞山（禪宗祖師名號）不認可雪峰（禪宗祖師名號）的觀點，意圖在於何處？萬里無雲的天空尚且有缺憾，清澈如鏡的深潭難以映照月亮。雪竇宗云（禪宗大師名號）說：正直的樹木不能吸引鸞鳳棲息，即使是金針也已經繡上了鴛鴦。如果不是新豐老人（禪宗隱士名號），便會看到冰雪消融，瓦片破碎。 洞山（禪宗祖師名號）有一天問他：『你做什麼來？』 他說：『砍木槽來。』 洞山（禪宗祖師名號）說：『要砍幾斧才能砍成？』 他說：『一斧就能砍成。』 洞山（禪宗祖師名號）說：『這仍然是這邊的事情，那邊的事情又該如何？』 他說：『簡直無從下手。』 洞山（禪宗祖師名號）說：『這仍然是這邊的事情，那邊的事情又該如何？』 他沉默不語。（汾陽昭代（禪宗大師名號）說：我早就困了。） 他向洞山（禪宗祖師名號）告辭，洞山（禪宗祖師名號）問：『你打算去哪裡？』 他說：『回山裡去。』 洞山（禪宗祖師名號）問：『當初你從哪條路出來的？』 他說：『從飛猿嶺出來的。』 洞山（禪宗祖師名號）問：『這次你打算從哪條路回去？』 他說：『從飛猿嶺回去。』 洞山（禪宗祖師名號）說：『有一個人不從飛猿嶺走，你認識嗎？』 他說：『不認識。』 洞山（禪宗祖師名號）問：『為什麼不認識？』 他說：『他沒有面目。』 洞山（禪宗祖師名號）說：『你既然不認識，怎麼知道他沒有面目？』 他無言以對。（瑯玡覺（禪宗大師名號）說：心粗的人會錯過。） 棲典座（寺院中的職位）問：『古人有話說，知道有佛向上之事，才能有說話的份。什麼是說話？』 他一把抓住棲典座（寺院中的職位）說：『說！說！』 棲典座（寺院中的職位）無言以對，他便一腳將他踢倒，棲典座（寺院中的職位）當下汗流浹背。 他說對眾人說：『這頭水牯牛（比喻愚鈍）多少歲了？』 眾人都無言以對，他自己回答說：『七十九歲了。』 僧人問：『和尚為什麼要做水牯牛（比喻愚鈍）去？』 他說：『有什麼罪過？』 問僧人要去哪裡，僧人說：『去禮拜徑山（山名，寺廟名）和尚。』 他說：『徑山（山名，寺廟名）如果問你此間的佛法如何，你打算怎麼回答？』 僧人說：『等他問了再說。』 他便打了僧人。後來有人舉這件事問鏡清（禪宗大師名號），這個僧人的過錯在哪裡？ 鏡清（禪宗大師名號）說：『問得徑山（山名，寺廟名）徹底疲憊。』 他說：『徑山（山名，寺廟名）在浙中。』
【English Translation】 English version: Chanting and striking in harmony, natural speech and breath combine, like the mutual understanding between father and son. Furthermore, what is the intention behind Dongshan's (name of a Chan Buddhist master) disapproval of Xuefeng (name of a Chan Buddhist master)? A cloudless sky still has imperfections, and a clear, mirror-like pool struggles to reflect the moon. Xuedou Zongyun (name of a Chan Buddhist master) said: A straight tree cannot attract phoenixes to perch, and even golden needles have already embroidered mandarin ducks. If it were not for the old man of Xinfeng (name of a Chan Buddhist hermit), one would see ice melting and tiles shattering. One day, Dongshan (name of a Chan Buddhist master) asked him: 'What are you doing?' He said: 'Making a trough.' Dongshan (name of a Chan Buddhist master) said: 'How many strikes does it take to make it?' He said: 'One strike.' Dongshan (name of a Chan Buddhist master) said: 'That is still this side of the matter; what about the other side?' He said: 'There is simply no place to start.' Dongshan (name of a Chan Buddhist master) said: 'That is still this side of the matter; what about the other side?' He fell silent. (Fenyang Zhaodai (name of a Chan Buddhist master) said: I am already sleepy.) He bid farewell to Dongshan (name of a Chan Buddhist master). Dongshan (name of a Chan Buddhist master) asked: 'Where are you going?' He said: 'Returning to the mountains.' Dongshan (name of a Chan Buddhist master) asked: 'Which road did you take when you came out?' He said: 'I came out from Flying Monkey Ridge.' Dongshan (name of a Chan Buddhist master) asked: 'Which road are you going back by this time?' He said: 'I am going back from Flying Monkey Ridge.' Dongshan (name of a Chan Buddhist master) said: 'There is someone who does not go from Flying Monkey Ridge; do you recognize him?' He said: 'I do not recognize him.' Dongshan (name of a Chan Buddhist master) asked: 'Why don't you recognize him?' He said: 'He has no face.' Dongshan (name of a Chan Buddhist master) said: 'Since you do not recognize him, how do you know he has no face?' He was speechless. (Langye Jue (name of a Chan Buddhist master) said: Those with coarse minds miss it.) The cook Qi asked: 'The ancients said, 'Knowing there is something beyond Buddha, then one has something to say.' What is 'something to say'?' He grabbed the cook Qi and said: 'Speak! Speak!' The cook Qi was speechless, and he kicked him down, causing the cook Qi to break out in a sweat. He said to the assembly: 'How old is this water buffalo (metaphor for dullness)?' The assembly was speechless. He answered himself: 'Seventy-nine years old.' A monk asked: 'Why does the abbot become a water buffalo (metaphor for dullness)?' He said: 'What transgression is there?' He asked a monk where he was going. The monk said: 'Going to pay respects to the abbot of Jingshan (name of a mountain and temple).' He said: 'If Jingshan (name of a mountain and temple) asks you how the Dharma is here, how will you answer?' The monk said: 'I will answer when he asks.' He then struck the monk. Later, someone raised this matter to Jingqing (name of a Chan Buddhist master). Where was this monk's fault? Jingqing (name of a Chan Buddhist master) said: 'He asked so much that Jingshan (name of a mountain and temple) was completely exhausted.' He said: 'Jingshan (name of a mountain and temple) is in Zhejiang.'
。因甚麼問得徹困。鏡清曰。不見道遠問近對。師曰。如是如是○一日謂長慶曰。吾見溈山問仰山。從上諸聖。向甚麼處去。他道。或在天上。或在人間。汝道仰山意作么生。長慶曰。若問諸聖出沒處。恁么道即不可。師曰。汝渾不肯。忽有人問汝。作么生道。長慶曰。但道錯。師曰。是汝不錯。長慶曰。何異於錯○問學人乍入叢林。乞師指個入路。師曰。寧自碎身如微塵。終不敢瞎卻一僧眼○僧辭去。參靈云。問佛未出世時如何。靈云舉拂子。曰出世后如何。靈云亦舉拂子。其僧卻回。師曰。返太速乎。曰某甲到彼問佛法。不契乃回。師曰。汝問甚麼事。僧舉前話。師曰。汝問。我為汝道。僧便問。佛未出世時如何。師舉起拂子。曰出世后如何。師放下拂子。僧禮拜。師便打(后僧舉問玄沙備。玄沙云。汝欲會么。我與汝說個喻。如人賣一片園。東西南北一時結契了也。中心樹子猶屬我在 崇壽稠雲。為當打伊解處。別有道理)○問僧。甚處來。僧曰。近離浙中。師曰。船來陸來。僧曰。二途俱不涉。師曰。爭得到這裡。僧曰。有甚麼隔礙。師便打○僧問。學人道不得處。請師道。師曰。我為法惜人○師問慧全。汝得入處作么生。慧全曰。共和尚商量了。師曰。甚麼處商量。曰甚麼處去來。師曰。汝得入處。又作么
【現代漢語翻譯】 現代漢語譯本 『因甚麼問得徹困』。鏡清說：『不見道遠問近對』。 師說：『如是如是』。 有一天，師父對長慶說：『我見溈山（溈山，地名）問仰山（仰山，人名）：從上諸聖，向甚麼處去？』他道：『或在天上，或在人間』。汝道仰山意作么生？長慶說：『若問諸聖出沒處，恁么道即不可』。師說：『汝渾不肯。忽有人問汝，作么生道？』長慶說：『但道錯』。師說：『是汝不錯』。長慶說：『何異於錯？』 有學人問：『學人乍入叢林，乞師指個入路』。師說：『寧自碎身如微塵，終不敢瞎卻一僧眼』。 有僧人辭別師父，去參拜靈云（靈云，人名），問：『佛未出世時如何？』靈云舉拂子。曰：『出世后如何？』靈云亦舉拂子。其僧卻回。師說：『返太速乎？』曰：『某甲到彼問佛法，不契乃回』。師說：『汝問甚麼事？』僧舉前話。師說：『汝問，我為汝道』。僧便問：『佛未出世時如何？』師舉起拂子。曰：『出世后如何？』師放下拂子。僧禮拜。師便打。（后僧舉問玄沙備（玄沙備，人名），玄沙云：『汝欲會么？我與汝說個喻，如人賣一片園，東西南北一時結契了也，中心樹子猶屬我在』。崇壽稠雲（崇壽稠雲，人名）：為當打伊解處，別有道理） 有僧人問：『甚處來？』僧說：『近離浙中』。師說：『船來陸來？』僧說：『二途俱不涉』。師說：『爭得到這裡？』僧說：『有甚麼隔礙？』師便打。 有僧人問：『學人道不得處，請師道』。師說：『我為法惜人』。 師父問慧全（慧全，人名）：『汝得入處作么生？』慧全說：『共和尚商量了』。師說：『甚麼處商量？』曰：『甚麼處去來？』師說：『汝得入處，又作么？』
【English Translation】 English version 『Why do you ask so exhaustively?』 Jingqing (鏡清) said, 『Haven't you heard, distant questions, near answers.』 The Master said, 『So it is, so it is.』 One day, the Master said to Changqing (長慶), 『I saw Weishan (溈山) ask Yangshan (仰山), 'Where have all the sages of the past gone?' He said, 'Perhaps in heaven, perhaps in the human realm.' What do you think Yangshan meant?』 Changqing said, 『If you ask about where the sages appear and disappear, it's not right to answer like that.』 The Master said, 『You completely disagree. If someone asked you, how would you answer?』 Changqing said, 『Just say it's wrong.』 The Master said, 『That's right, you're not wrong.』 Changqing said, 『How is that different from being wrong?』 A student asked, 『I have just entered the monastery, please show me the way in.』 The Master said, 『I would rather shatter my body into dust than blind the eye of a single monk.』 A monk bid farewell to the Master and went to visit Lingyun (靈云), asking, 『What was it like before the Buddha appeared in the world?』 Lingyun raised his whisk. He said, 『What is it like after the Buddha appeared in the world?』 Lingyun also raised his whisk. The monk then returned. The Master said, 『Did you return too quickly?』 He said, 『I went there to ask about the Buddha's teachings, but they didn't resonate with me, so I returned.』 The Master said, 『What did you ask about?』 The monk repeated his previous question. The Master said, 『You ask, and I will tell you.』 The monk then asked, 『What was it like before the Buddha appeared in the world?』 The Master raised his whisk. He said, 『What is it like after the Buddha appeared in the world?』 The Master put down his whisk. The monk bowed. The Master then struck him. (Later, the monk asked Xuansha Bei (玄沙備) about this, and Xuansha said, 『Do you want to understand? I'll give you an analogy. It's like selling a garden. The east, west, north, and south boundaries are all agreed upon in the contract, but the tree in the center still belongs to me.』 Chongshou Chouyun (崇壽稠雲): There must be another reason for hitting him, a different way to understand it.) A monk asked, 『Where do you come from?』 The monk said, 『I recently left Zhejiang.』 The Master said, 『Did you come by boat or by land?』 The monk said, 『I didn't use either route.』 The Master said, 『How did you get here?』 The monk said, 『What's in the way?』 The Master then struck him. A monk asked, 『I can't express it, please tell me, Master.』 The Master said, 『I cherish people for the sake of the Dharma.』 The Master asked Huiquan (慧全), 『How did you gain entry?』 Huiquan said, 『I discussed it with the abbot.』 The Master said, 『Where did you discuss it?』 He said, 『Where did you go?』 The Master said, 『Now that you've gained entry, what do you do?』
生。慧全無對。師便打○全坦問。平田淺草。麈鹿成群。如何射得麈中主。師喚全坦。全坦應諾。師曰。喫茶去○問僧。甚處來。曰溈山來。師曰。溈山有何言句。曰某甲曾問。如何是祖師西來意。溈山據坐。師曰。汝肯他否。曰某甲不肯他。師曰。溈山古佛。汝速去懺悔(玄沙備云。山頭老漢。嗟過溈山也)○閩王問曰。擬欲蓋一所佛殿去時如何。師曰。大王何不蓋取一所空王殿。曰請師樣子。師展兩手(雲門偃云。一舉四十九)○師舉拂子示一僧。其僧便出去(長慶棱舉似王延彬太傅了。乃云。此僧合喚轉與一頓棒。王云。和尚是甚麼心行。云幾放過)○師問長慶。古人道。前三三后三三。意作么生。長慶便出去○問僧甚處來。曰藍田來。師曰。何不入草(長慶棱云。險)○上堂。南山有一條鱉鼻蛇。汝等諸人。切須好看。長慶出曰。今日堂中大有人喪身失命。雲門以拄杖攛向師前作怕勢。有僧舉似玄沙。玄沙曰。須是棱兄始得。然雖如是。我即不然。曰和尚作么生。玄沙曰。用南山作么。(寶峰文云。雪峰無大人相。然則蛇無頭不行。長慶恰似新婦怕阿家相似。便道。堂中大有人。喪身失命。雲門將拄杖。擸向面前作怕勢。為蛇畫足。玄沙道。用南山作么。道我見處親切。不免在窠窟里。更無一個有些子天然氣
【現代漢語翻譯】 現代漢語譯本 生。慧全無對。師便打。全坦問：『平田淺草，麈鹿成群，如何射得麈中主？』師喚全坦，全坦應諾。師曰：『喫茶去。』 問僧：『甚處來？』曰：『溈山（地名）來。』師曰：『溈山（地名）有何言句？』曰：『某甲曾問，如何是祖師西來意？溈山（地名）據坐。』師曰：『汝肯他否？』曰：『某甲不肯他。』師曰：『溈山（地名）古佛，汝速去懺悔。』（玄沙備云：『山頭老漢，嗟過溈山（地名）也。』） 閩王問曰：『擬欲蓋一所佛殿，去時如何？』師曰：『大王何不蓋取一所空王殿？』曰：『請師樣子。』師展兩手。（雲門偃云：『一舉四十九。』） 師舉拂子示一僧，其僧便出去。（長慶棱舉似王延彬太傅了，乃云：『此僧合喚轉與一頓棒。』王云：『和尚是甚麼心行？』云：『幾放過。』） 師問長慶：『古人道，前三三后三三，意作么生？』長慶便出去。 問僧甚處來？曰：『藍田（地名）來。』師曰：『何不入草？』（長慶棱云：『險。』） 上堂。南山有一條鱉鼻蛇，汝等諸人，切須好看。長慶出曰：『今日堂中大有人喪身失命。』雲門以拄杖攛向師前作怕勢。有僧舉似玄沙，玄沙曰：『須是棱兄始得。然雖如是，我即不然。』曰：『和尚作么生？』玄沙曰：『用南山作么？』（寶峰文云：『雪峰無大人相。然則蛇無頭不行。長慶恰似新婦怕阿家相似。便道，堂中大有人，喪身失命。雲門將拄杖，擸向面前作怕勢，為蛇畫足。玄沙道，用南山作么。道我見處親切。不免在窠窟里。更無一個有些子天然氣。』）
【English Translation】 English version Silence. Hui Quan had no response. The master then struck. Quan Tan asked: 'In the flat fields and shallow grass, deer gather in herds. How does one shoot the leader of the deer?' The master called out, 'Quan Tan!' Quan Tan responded. The master said, 'Go have tea.' A monk asked, 'Where do you come from?' He replied, 'From Mount Wei (a place name).' The master said, 'What sayings are there at Mount Wei (a place name)?' He replied, 'I once asked, 'What is the meaning of the Patriarch's coming from the West?' Mount Wei (a place name) sat still.' The master said, 'Do you agree with him?' He replied, 'I do not agree with him.' The master said, 'Mount Wei (a place name) is an ancient Buddha. You should quickly go and repent.' (Xuan Sha Bei said, 'The old man on the mountain sighed, missing Mount Wei (a place name).') The King of Min asked, 'If I intend to build a Buddhist temple, what should I do?' The master said, 'Why doesn't the Great King build a Temple of the Empty King?' He said, 'Please show me the design.' The master spread out both hands. (Yun Men Yan said, 'One gesture, forty-nine.') The master raised a whisk and showed it to a monk, who then left. (Chang Qing Leng told this to Grand Tutor Wang Yanbin, and then said, 'This monk should be called back and given a beating.' Wang said, 'What is the master's intention?' He said, 'Almost let it go.') The master asked Chang Qing, 'The ancients said, 'Three before, three after.' What does it mean?' Chang Qing then left. A monk asked, 'Where do you come from?' He replied, 'From Lantian (a place name).' The master said, 'Why not enter the grass?' (Chang Qing Leng said, 'Dangerous.') The master ascended the hall. 'On South Mountain, there is a soft-shelled turtle-nosed snake. All of you must watch it carefully.' Chang Qing came out and said, 'Today in the hall, there are many who will lose their lives.' Yun Men thrust his staff towards the master in a gesture of fear. A monk told this to Xuan Sha, who said, 'It must be Brother Leng who understands. However, even so, I would not do that.' He said, 'What would the master do?' Xuan Sha said, 'What use is South Mountain?' (Bao Feng Wen said, 'Xue Feng does not have the appearance of a great man. Thus, a snake cannot walk without a head. Chang Qing is like a new bride afraid of her mother-in-law. He said, 'In the hall today, there are many who will lose their lives.' Yun Men took his staff and thrust it in front of him in a gesture of fear, adding feet to the snake. Xuan Sha said, 'What use is South Mountain?' Saying that my view is intimate, but inevitably in the nest, there is not one with any natural air.')
概。報寧門下。莫有天然氣概底么。不敢望你別懸慧日。獨振玄風。且向古人。鶻臭布衫。上知些氣息。也難得 護國元云。雪峰搖頭。雲門擺尾。長慶為蛇畫足。玄沙一向插觜。諸人還知這一隊漢落處么。妙舞也應夸遍拍。三臺須是大家催)○一日有兩僧來。師以手拓庵門。放身出曰。是甚麼。僧亦曰。是甚麼。師低頭歸庵僧辭去。師問。甚麼處去。曰湖南。師曰。我有個同行。住巖頭。附汝一書去。書曰。某書上師兄某。一自鰲山成道后。迄至於今飽不饑。同參某書上。僧到巖頭。問甚麼處來。曰雪峰來。有書達和尚。巖頭接了。乃問僧。別有何言句。僧遂舉前話。巖頭曰。他道甚麼。曰他無語。低頭歸庵。巖頭曰。噫我當初悔不向伊道末後句。若向伊道。天下人不奈雪老何。僧至夏末。請益前話。巖頭曰。何不早問。曰未敢容易。巖頭曰。雪峰雖與我同條生。不與我同條死。要識末後句。祇這是(溈山喆云。大小雪峯巖頭。卻被這僧勘破 泐潭準云。大眾。雪峰是會末後句。不會末後句。若道會。巖頭又道。當初悔不向伊道末後句。若道不會。因甚如今兒孫遍天遍地。雖與我同條生。不與我同條死。末後巖頭。與劈頭說破了。也未免有些誵訛。久參先德。一舉便知。後學初機。莫道不疑好)○上堂。盡大地撮來
【現代漢語翻譯】 現代漢語譯本： 總而言之。在報寧門下。難道就沒有天生氣概的人嗎。不敢期望你們另外高懸慧日。獨自振興玄風。姑且學學古人。哪怕只是學到他們那破舊布衫上的一點氣息。也很難得了。護國元云（人名）。雪峰義存（雪峰，人名）搖頭。雲門文偃（雲門，人名）擺尾。長慶慧棱（長慶，人名）為蛇畫足。玄沙師備（玄沙，人名）一向插嘴。各位還知道這一隊人落在何處嗎。美妙的舞蹈也應該誇讚拍遍了。三臺（指官位或星名）須要大家來催動。 有一天有兩位僧人來訪。雪峰義存（雪峰）用手推開庵門。放出身子出來說：『是什麼？』僧人也說：『是什麼？』雪峰義存（雪峰）低頭回到庵里。僧人告辭離去。雪峰義存（雪峰）問：『去哪裡？』回答說：『去湖南。』雪峰義存（雪峰）說：『我有個同行，住在巖頭，托你帶封信去。』信上寫道：『某某書信呈上師兄某某。自從鰲山成道后，直到如今飽不饑。同參某某書上。』僧人到了巖頭。巖頭問：『從哪裡來？』回答說：『從雪峰來。有書信呈給和尚。』巖頭接了信。就問僧人：『還有什麼話？』僧人於是舉了之前的話。巖頭說：『他說了什麼？』回答說：『他沒有說話，低頭回到庵里。』巖頭說：『唉！我當初後悔沒向他說末後句。如果向他說了，天下人奈何不了雪峰老漢。』僧人到夏末。請教之前的話。巖頭說：『為什麼不早問？』回答說：『不敢輕易。』巖頭說：『雪峰義存（雪峰）雖然與我同條生，不與我同條死。要認識末後句，就是這個。』（溈山喆（溈山，人名）說：大小雪峰義存（雪峰）和巖頭全都被這僧人勘破了。泐潭準（泐潭，人名）說：各位，雪峰義存（雪峰）是會末後句，還是不會末後句？如果說會，巖頭又說：當初後悔沒向他說末後句。如果說不會，為什麼如今兒孫遍佈天下。雖然與我同條生，不與我同條死。最終巖頭，即使劈頭說破了，也免不了有些差錯。久參先德的人，一舉便知。後學初機的人，不要說沒有疑惑就好。） 上堂說法。即使把整個大地都撮起來。
【English Translation】 English version: In short. Under the gate of Baoning, is there no one with a natural spirit? I dare not expect you to hang the sun of wisdom separately and revitalize the mysterious style alone. For the time being, learn from the ancients, even if you only learn a little bit of the breath on their old cloth shirts, it is also very difficult. Huguo Yuan Yun (person's name). Xuefeng Yicun (Xuefeng, person's name) shook his head. Yunmen Wenyan (Yunmen, person's name) wagged his tail. Changqing Huileng (Changqing, person's name) drew feet for the snake. Xuansha Shibei (Xuansha, person's name) always interjected. Do you all know where this team of people fell? The wonderful dance should also be praised all over the beat. The Three Terraces (referring to official positions or stars) must be urged by everyone. One day, two monks came to visit. Xuefeng Yicun (Xuefeng) pushed open the door of the hermitage with his hand, released his body and said, 'What is it?' The monk also said, 'What is it?' Xuefeng Yicun (Xuefeng) lowered his head and returned to the hermitage. The monk bid farewell and left. Xuefeng Yicun (Xuefeng) asked, 'Where are you going?' He replied, 'To Hunan.' Xuefeng Yicun (Xuefeng) said, 'I have a colleague who lives in Yantou, and I will entrust you to take a letter.' The letter read: 'So-and-so's letter is presented to senior brother so-and-so. Since becoming enlightened in Aoshan, I have been full and not hungry until now. Fellow practitioner so-and-so's letter.' The monk arrived at Yantou. Yantou asked, 'Where did you come from?' He replied, 'From Xuefeng. I have a letter to present to the monk.' Yantou took the letter. Then he asked the monk, 'What else did he say?' The monk then cited the previous words. Yantou said, 'What did he say?' He replied, 'He didn't say anything, he lowered his head and returned to the hermitage.' Yantou said, 'Alas! I regret that I didn't say the last sentence to him at the beginning. If I had said it to him, the people of the world would not be able to do anything to the old man Xuefeng.' The monk came to the end of summer. Ask about the previous words. Yantou said, 'Why didn't you ask earlier?' He replied, 'I didn't dare to easily.' Yantou said, 'Xuefeng Yicun (Xuefeng) was born on the same branch as me, but he will not die on the same branch as me. To know the last sentence, this is it.' (Guishan Zhe (Guishan, person's name) said: The big and small Xuefeng Yicun (Xuefeng) and Yantou were all seen through by this monk. Letan Zhun (Letan, person's name) said: Everyone, does Xuefeng Yicun (Xuefeng) know the last sentence, or does he not know the last sentence? If you say yes, Yantou also said: I regretted that I didn't say the last sentence to him at the beginning. If you say no, why are his children and grandchildren all over the world now? Although he was born on the same branch as me, he will not die on the same branch as me. In the end, Yantou, even if he broke it at the beginning, he could not avoid some mistakes. People who have participated in the past virtues for a long time will know it with one move. People who are new to learning, don't say it's good if there is no doubt.) Going to the hall to preach. Even if you take the whole earth.
。如粟米粒大。拋向面前。漆桶不會。打鼓普請看。(長慶棱。問雲門云。雪峰與么道。還有出頭不得處么。雲門云有。長慶雲。作么生。雲門云。不可總作野狐精見解也。又云。狼籍不少 云峰悅云。疋上不足。我更與你葛藤。驀拈拄杖云。還見雪峰么。咄。王令稍嚴。不許攙行奪市 溈山喆云。我更為諸人。土上加泥。乃舉柱杖云。看看。雪峰老人向你諸人面前放屙。咄。為什麼屎臭氣也不知 昭覺勤云。絕天維立地紀。未足稱奇。擘太華逗黃河。亦非敏手。若向這裡覷得透。便可以撒驪龍窟明珠。噴栴檀林香氣。豈不快哉。山僧今日。不避泥水。放一線道。乃拈拄杖云。還見雪峰么。遂卓拄杖云。[利-禾+苔] 靈隱岳雲。陜府鐵牛。不覺膽顫。嘉州大像。通身汗流。且道。像骨老人。面皮厚多少)○有一僧。在山下卓庵。多年不剃頭。畜一長柄杓。溪邊陷水。時有僧問。如何是祖師西來意。庵主曰溪深杓柄長。師乃聞得曰。也甚奇怪。一日將剃刀。同侍者去訪。才相見。便舉前話問。是庵主語否。庵主曰是。師曰。若道得即不剃你頭。庵主便洗頭。胡跪師前。師即與剃卻。(昭覺勤云。庵主雖是生鐵鑄就。奈雪峰是本分鉗錘。當初若只顢頇。爭得驚天動地。還委悉么。金鏃慣調曾百戰。鐵鞭多力根無酬)○
【現代漢語翻譯】 現代漢語譯本： 像粟米粒那麼大，拋向面前，漆桶也不會（錯過），打鼓普請大家看。（長慶棱問雲門文偃，雪峰義存這樣說，還有不能超出（這個範圍）的地方嗎？雲門文偃說有。長慶棱問：『怎麼說？』雲門文偃說：『不可都用野狐精的見解。』又說：『狼藉不少。』云峰悅說：『疋上不足，我再為你糾纏。』隨即拿起拄杖說：『還見到雪峰義存了嗎？咄！王令稍微嚴厲，不許插隊搶奪市場。』溈山喆說：『我再為你們，土上加泥。』於是舉起柱杖說：『看看，雪峰義存老人在你們面前拉屎。咄！為什麼連屎臭氣也不知道？』昭覺勤說：『絕天維，立地紀，還不足以稱奇。劈開華山，疏通黃河，也不是敏捷的手筆。如果在這裡看得透徹，便可以撒驪龍窟的明珠，噴栴檀林（Sandalwood forest）的香氣，豈不痛快！』山僧我今天，不避泥水，放一線生機。於是拿起拄杖說：『還見到雪峰義存了嗎？』隨即拄杖一拄。[利-禾+苔]！靈隱岳說：『陜府的鐵牛，不覺膽顫，嘉州的大佛像，渾身汗流。』且說，像骨老人，麵皮有多厚？） 有一個僧人，在山下搭了個庵，多年不剃頭，蓄著一個長柄水瓢。在溪邊打水時，有僧人問：『如何是祖師西來意（What is the meaning of Bodhidharma's arrival from the West）？』庵主說：『溪深水瓢柄長。』這僧人聽了后說：『也甚奇怪。』一天，拿著剃刀，同侍者去拜訪。才相見，便舉起之前的話問：『是庵主說的話嗎？』庵主說是。僧人說：『如果說得對，就不剃你的頭。』庵主便洗頭，胡跪在僧人面前。僧人就給他剃了頭。（昭覺勤說：『庵主雖然是生鐵鑄就，奈何雪峰義存是本分的鉗錘。當初如果只是馬虎，怎能驚天動地？還明白嗎？金箭慣於經過百戰的調教，鐵鞭多力根本沒有報酬。』）
【English Translation】 English version: As small as millet grains, thrown in front, even a lacquer bucket wouldn't miss. Beat the drum, inviting everyone to watch. (Changqing Leng asked Yunmen Wenyan, 'Xuefeng Yicun (Snow Peak) said this, is there still a place that cannot be surpassed?' Yunmen Wenyan said there is. Changqing Leng asked, 'How so?' Yunmen Wenyan said, 'Don't all use the understanding of wild fox spirits.' He also said, 'Quite a mess.' Yunfeng Yue said, 'Not enough on the 'pi', I'll entangle with you further.' Then he picked up his staff and said, 'Do you still see Xuefeng Yicun? Hah! The king's orders are slightly strict, no cutting in line or seizing the market.' Weishan Zhe said, 'I'll add mud on top of the soil for you all.' Then he raised his staff and said, 'Look, old man Xuefeng Yicun is shitting in front of you all. Hah! Why don't you even know the smell of shit?' Zhaojue Qin said, 'Cutting off the sky's axis and establishing the earth's foundation is not enough to be called amazing. Splitting Mount Hua and dredging the Yellow River are not skillful hands either. If you can see through here, then you can scatter pearls from the Dragon's Cave and spray the fragrance of the Sandalwood Forest, wouldn't that be delightful!' This mountain monk today, not avoiding mud and water, releases a line of opportunity. Then he picked up his staff and said, 'Do you still see Xuefeng Yicun?' Then he struck the staff. [利-禾+苔]! Lingyin Yue said, 'The iron ox of Shaanxi trembles with fear, the great statue of Jiaozhou sweats all over. And yet, how thick is the face of the old man with the elephant bones?') There was a monk who built a hermitage at the foot of the mountain, and for many years he did not shave his head, keeping a long-handled ladle. When drawing water by the stream, a monk asked, 'What is the meaning of Bodhidharma's arrival from the West (What is the meaning of Bodhidharma's arrival from the West)?' The hermit said, 'The stream is deep and the ladle's handle is long.' The monk who heard this said, 'That's quite strange.' One day, taking a razor, he went with his attendant to visit. As soon as they met, he raised the previous question and asked, 'Did the hermit say that?' The hermit said yes. The monk said, 'If you can say it correctly, I won't shave your head.' The hermit then washed his head and knelt before the monk. The monk then shaved his head. (Zhaojue Qin said, 'Although the hermit is cast from pig iron, Xuefeng Yicun (Snow Peak) is an honest pair of tongs. If he had been careless at the beginning, how could he have shocked the world? Do you understand? Golden arrows are accustomed to being trained through hundreds of battles, and iron whips have no reward for their strength.')
師領徒南遊時。黃涅槃預知。師至。搘䇿前迎。抵蘇溪邂逅。師問。近離何處。涅槃曰。辟支巖。師曰。巖中還有主么。涅槃以竹䇿敲師轎。師乃出轎相見。涅槃曰。曾郎萬福。師遽展丈夫拜。涅槃作女人拜。師曰。莫是女人么。涅槃又設兩拜。遂以竹䇿畫地。右繞師轎三匝。師曰。某甲三界內人。你三界外人。你前去。某甲後來。涅槃回。師隨至止囊山。憩數日。涅槃供事。隨行徒眾。一無所缺○上堂。此事如一片田地相似。一任諸人耕種。無有不承此恩力者。玄沙曰。且作么生是這田地。師曰看。玄沙曰。是即是。某甲不與么。師曰。你作么生。玄沙曰。祇是人人底○三聖問。透網金鱗。以何為食。師曰。待汝出網來向汝道。三聖曰。一千五百人善知識。話頭也不識。師曰。老僧住持事繁(雪竇顯云。可惜放過。好與三十棒。這棒一棒也饒不得。直是罕遇作家 保寧展云。爭不足讓有餘 寶峰文云。俊哉俊哉。快活快活。恰似一隻鷂子。莫驚著。報寧即不然。透網金鱗。以何為食。待汝出網來。即向汝道。一千五百人善知識話頭也不識。便拽拄杖。打出三門。復云。也好快活。恰似一隻虎。莫動著。諸禪德。且道。保寧快活。何似三聖快活。莫有快活底漢。出來定當看。良久咄。把手拽不入 溈山喆云。三聖可謂
【現代漢語翻譯】 現代漢語譯本： 師父帶領徒弟向南遊歷的時候，黃涅槃（指黃涅槃禪師）預先知道了。師父到達時，他拄著枴杖前來迎接。在蘇溪相遇，師父問道：『你最近從哪裡來？』涅槃說：『辟支巖。』師父說：『巖洞里還有主人嗎？』涅槃用竹杖敲打師父的轎子。師父於是下轎相見。涅槃說：『曾郎萬福。』師父立刻行丈夫拜禮，涅槃卻作女人拜禮。師父說：『莫非是女人嗎？』涅槃又行兩次拜禮，於是用竹杖在地上畫圈，右繞師父的轎子三圈。師父說：『我是在三界內的人，你是三界外的人。你先去，我隨後就來。』涅槃返回，師父跟隨他到達止囊山，休息了幾天。涅槃供養師父和隨行的徒眾，一切都沒有缺少。
師父上堂說法：『這件事就像一片田地一樣，任憑各位耕種，沒有不承受這恩惠力量的。』玄沙（指玄沙師備禪師）說：『那麼，怎樣才是這片田地呢？』師父說：『看。』玄沙說：『是倒是，但我不是這樣認為的。』師父說：『你怎麼樣認為？』玄沙說：『只是人人都有的。』
三聖（指三聖慧然禪師）問：『穿過漁網的金鱗（比喻擺脫束縛的開悟者），以什麼為食物？』師父說：『等你出了漁網來，我再告訴你。』三聖說：『一千五百人的善知識（指有德行的導師），連話頭（指禪宗的機鋒）也不認識。』師父說：『老僧住持寺院事務繁忙。』（雪竇顯（指雪竇顯禪師）說：『可惜放過了。應該給他三十棒。這棒一棒也饒不得。真是難得的作家。』保寧展（指保寧仁勇禪師）說：『爭不足以讓有餘。』寶峰文（指寶峰克文禪師）說：『俊哉俊哉，快活快活，恰似一隻鷂子，莫要驚著。』報寧（指報寧禪師，具體不詳）卻不這樣認為。『穿過漁網的金鱗，以什麼為食物？等你出了漁網來，就告訴你。一千五百人的善知識，連話頭也不認識。』便拽起拄杖，打出山門。又說：『也好快活，恰似一隻老虎，莫要動著。』各位禪德，那麼，保寧的快活，和三聖的快活，哪個更勝一籌？有沒有快活的人，出來定奪看看。』良久，『咄，把手拽不入。』溈山喆（指溈山喆禪師）說：三聖可謂』
【English Translation】 English version: When the master was traveling south with his disciples, Huang Niepan (referring to Zen Master Huang Niepan) foresaw it. When the master arrived, he greeted him with a staff. They encountered each other at Su Stream. The master asked, 'Where have you come from recently?' Niepan said, 'Pizhi Rock.' The master said, 'Is there a master in the cave?' Niepan knocked on the master's sedan with his bamboo staff. The master then got out of the sedan to meet him. Niepan said, 'Greetings, Zeng Lang.' The master immediately performed the bow of a man, but Niepan performed the bow of a woman. The master said, 'Could it be a woman?' Niepan performed two more bows, and then drew circles on the ground with his bamboo staff, circling the master's sedan three times to the right. The master said, 'I am a person within the Three Realms, and you are a person outside the Three Realms. You go first, and I will follow later.' Niepan returned, and the master followed him to Zhi Nang Mountain, where they rested for a few days. Niepan provided for the master and his accompanying disciples, and nothing was lacking.
The master ascended the platform and said: 'This matter is like a piece of farmland, allowing everyone to cultivate it. There is no one who does not receive this grace and power.' Xuansha (referring to Zen Master Xuansha Shibei) said, 'Then, what is this farmland?' The master said, 'Look.' Xuansha said, 'It is, but I don't think so.' The master said, 'What do you think?' Xuansha said, 'It's just what everyone has.'
Sansheng (referring to Zen Master Sansheng Huiran) asked, 'What does the golden fish that escapes the net (a metaphor for an enlightened person who breaks free from bondage) eat?' The master said, 'I will tell you when you come out of the net.' Sansheng said, 'A good teacher to one thousand five hundred people (referring to a virtuous mentor) doesn't even recognize the topic of conversation (referring to the Zen koan).' The master said, 'This old monk is busy with the affairs of the monastery.' (Xuedou Xian (referring to Zen Master Xuedou Xian) said, 'It's a pity to let it go. He should be given thirty blows. Not even one of these blows can be spared. It is truly a rare master.' Baoning Zhan (referring to Zen Master Baoning Renyong) said, 'Striving for insufficiency is better than yielding to excess.' Baofeng Wen (referring to Zen Master Baofeng Kewen) said, 'Excellent, excellent, joyful, joyful, just like a hawk, don't startle it.' Baoning (referring to Zen Master Baoning, specific details unknown) doesn't think so. 'What does the golden fish that escapes the net eat? I will tell you when you come out of the net. A good teacher to one thousand five hundred people doesn't even recognize the topic of conversation.' Then he grabbed his staff and drove him out of the mountain gate. He also said, 'It's also joyful, just like a tiger, don't move it.' All you Zen practitioners, then, which is better, Baoning's joy or Sansheng's joy? Is there anyone who is joyful, come out and decide.' After a long time, 'Tsk, can't pull the hand in.' Guishan Zhe (referring to Zen Master Guishan Zhe) said: Sansheng can be said'
龍門萬仞。慣曾作客。雪峰大似孟嘗門啟。豈懼高賓 承天大宗云。布縵天網。須是雪峰。深入虎穴還他三聖。眾中有般漢商量道雪峰在網內。三聖在網外。苦哉苦哉。深屈古人。若非此二員作家。不能橫行天下 徑山杲云。一人粗似丘山。一人細如米粖。雖然粗細不同。秤來輕重恰好。徑山今日。真實告報。汝等諸人切忌鉆龜打瓦 天童華云。若謂二俱作家。未具透關眼在。且道。歸宗恁么說話。還見二老落處也無。諸人若辯得出。歸宗性命。在諸人手裡。若辯不出。諸人性命。在歸宗手裡 楚石琦云。透網金鱗以何為食。待汝出網來。卻向汝道。衝開碧落松千丈。截斷紅塵水一溪 笑巖寶云。這雪峰老漢。龍頭蛇尾。待三聖云。一千五百人善知識話頭也不識。但只向伊道。與么則不虛為臨濟兒孫。待伊眼目定動。劈脊便毆)○上堂。盡大地。是個解脫門。把手拽伊不肯入。時一僧出曰。和尚怪某甲不得。又一僧曰。用入作甚麼。師便打(雪竇顯云。三個中。有一人受救在。忽若總不辯明。平地上有甚數)○玄沙謂師曰。某甲如今大用去。和尚作么生。師將三個木毬。一時拋出。玄沙作斫牌勢。師曰。你親在靈山。方得如此玄沙曰。也是自家事(徑山杲云。祇許老胡知。不許老胡會)○一日昇座。眾集定。師輥出木
【現代漢語翻譯】 現代漢語譯本 龍門萬仞，我早已習慣在這裡作客。雪峰義存（雲門宗祖師）就像孟嘗君敞開大門，哪裡會害怕高貴的客人呢？承天大宗禪師說，鋪開瀰漫天際的大網，必須是雪峰義存這樣的人，深入虎穴還要靠三聖慧然（雪峰義存弟子）。 聽眾中有這樣一些人議論道：『雪峰義存在網內，三聖慧然在網外。』真是可悲啊，深深地埋沒了古人。如果不是這兩位作家（指雪峰義存和三聖慧然），就不能縱橫天下了。 徑山杲禪師說：『一個人粗獷得像山丘，一個人細微得像米粉。雖然粗細不同，但用秤來稱量，輕重卻恰好相等。』徑山杲禪師今天，真實地告訴你們，你們這些人切記不要鉆龜打瓦（比喻徒勞無功）。 天童華禪師說：『如果說雪峰義存和三聖慧然都是作家，那還沒有具備透徹關隘的眼力。』那麼，歸宗智常（禪宗祖師）這樣說話，還見到雪峰義存和三聖慧然的落腳處了嗎？你們如果能辨別得出，歸宗智常的性命就在你們手裡；如果辨別不出，你們的性命就在歸宗智常手裡。 楚石琦禪師說：『穿透漁網的金鱗以什麼為食呢？』等你出了漁網來，我再告訴你。『衝開碧空的松樹高達千丈，截斷紅塵的溪水有一條。』 笑巖寶禪師說：『這雪峰義存老漢，龍頭蛇尾。』等到三聖慧然說：『一千五百人的善知識，連話頭也不認識。』但只向他說：『這樣才不虛為臨濟宗的兒孫。』等他眼珠子定了動彈不得，劈頭蓋臉就是一頓打。 雪峰義存上堂說法：『整個大地，就是一個解脫之門，拉著他的手，他也不肯進入。』當時一個僧人出來說：『和尚您可怪不得我。』又一個僧人說：『用得著進入做什麼？』雪峰義存便打了他。（雪竇顯禪師說：『這三個人中，有一個人是得救的。如果總是不辨明，平地上有什麼數目呢？』） 玄沙師備（禪宗祖師）對雪峰義存說：『我現在要大用了，和尚您怎麼樣？』雪峰義存將三個木球，一時拋了出去。玄沙師備作出砍牌的姿勢。雪峰義存說：『你親自在靈山會上，才能這樣。』玄沙師備說：『這也是自家的事情。』（徑山杲禪師說：『只允許老胡知道，不允許老胡領會。』） 一天，雪峰義存升座說法，眾人聚集完畢，雪峰義存滾出一個木球。
【English Translation】 English version Longmen Wanren (a mountain), I am used to being a guest here. Xuefeng Yicun (祖師 of Yunmen School) is like Lord Mengchang opening his doors, how could he be afraid of noble guests? Chan Master Chengtian Dazong said, 'Spreading the sky-covering net, it must be someone like Xuefeng Yicun, and entering the tiger's den still depends on Sansheng Huiran (Xuefeng Yicun's disciple).' Among the audience, there are some who discuss: 'Xuefeng Yicun is inside the net, and Sansheng Huiran is outside the net.' How sad, deeply burying the ancients. If it weren't for these two writers (referring to Xuefeng Yicun and Sansheng Huiran), they wouldn't be able to roam the world freely. Chan Master Jingshan Gao said, 'One person is as rough as a hill, and the other is as fine as rice flour. Although the thickness is different, when weighed on a scale, the weight is exactly the same.' Chan Master Jingshan Gao today, truthfully tells you, all of you must remember not to drill tortoise shells and strike tiles (metaphor for futile efforts). Chan Master Tiantong Hua said, 'If you say that Xuefeng Yicun and Sansheng Huiran are both writers, then you have not yet possessed the eye to penetrate the barrier.' Then, did Guizong Zhichang (祖師 of Chan School) see the whereabouts of Xuefeng Yicun and Sansheng Huiran when he spoke like that? If you can discern it, Guizong Zhichang's life is in your hands; if you cannot discern it, your life is in Guizong Zhichang's hands. Chan Master Chushi Qi said, 'What does the golden scale that penetrates the fishing net eat?' When you come out of the fishing net, I will tell you. 'The pine tree that breaks through the blue sky is thousands of feet high, and the stream that cuts off the mundane world is one.' Chan Master Xiaoyan Bao said, 'This old man Xuefeng Yicun is a dragon's head and a snake's tail.' When Sansheng Huiran said, 'The good knowledge of one thousand five hundred people doesn't even recognize the topic.' Just say to him, 'Only in this way can you not be a false descendant of the Linji School.' When his eyes are fixed and unable to move, he is beaten head-on. Xuefeng Yicun ascended the hall to preach: 'The entire earth is a gate of liberation, pulling his hand, he is unwilling to enter.' At that time, a monk came out and said, 'The abbot can't blame me.' Another monk said, 'What's the use of entering?' Xuefeng Yicun then hit him. (Chan Master Xuedou Xian said, 'Among these three people, one person is saved. If you always don't discern clearly, what number is there on the flat ground?') Xuan Sha Shibei (祖師 of Chan School) said to Xuefeng Yicun, 'I am now going to make great use, what about you, Abbot?' Xuefeng Yicun threw three wooden balls out at once. Xuan Sha Shibei made a gesture of chopping a牌. Xuefeng Yicun said, 'You can only do this if you are personally at the Ling Mountain assembly.' Xuan Sha Shibei said, 'This is also my own business.' (Chan Master Jingshan Gao said, 'Only the old胡 is allowed to know, the old胡 is not allowed to understand.') One day, Xuefeng Yicun ascended the seat to preach, and when the crowd gathered, Xuefeng Yicun rolled out a wooden ball.
毬。玄沙遂捉來安舊處(白雲端云。此個時節。眾中皆言。子父共作一大事。如此見解。還夢見也未。海會今日佈施諸人。乃云。濃研香翰。深蘸紫毫)○師一日在僧堂內燒火。閉卻前後門。乃叫曰。救火救火。玄沙將一片柴。從牕欞中拋入。師便開門○問。古澗寒泉時如何。師曰。瞪目不見底。曰飲者如何。師曰。不從口入。僧舉似趙州。趙州曰。不從口入。不可從鼻孔里入。僧卻問。古澗寒泉時如何。趙州曰苦。曰飲者如何。趙州曰死。師聞得乃曰。趙州古佛。遙望作禮。自此不答話(雪竇顯云。眾中總云。雪峰不出這僧問頭。所以趙州不肯。如斯話會。深屈古人。雪竇即不然。斬釘截鐵。本分宗師。就下平高難為作者 浮山遠云。趙州不因這僧。爭得與雪峰相見。雪峰不得趙州。爭能圓得此話。大小雪竇。刺腦入膠盆 薦福懷云。諸仁者。作么生會不答話底道理。讚歎趙州即不無。還知趙州一片玉瑕生么。若人檢點得出。相如不誑于秦主 五祖演。舉了云。若有人問五祖。古澗寒泉時如何。老僧只向他道水。飲者如何。但云。當下止渴。或有個漢。出來問道。與曹溪水。是一是二。只向他道。分枝列派。縱橫自在。低處澆田。高處潑菜 長蘆夫云。扶豎宗乘。須還大匠。雪峰有一千五百人善知識身心。趙州用一
【現代漢語翻譯】 現代漢語譯本： 毬。玄沙於是抓住他，把他安置在原來的地方（白雲端說：『在這個時候，大家都在說，父子共同做了一件大事。』這樣的見解，難道是在做夢嗎？今天海會普施於各位。』於是說：『濃濃地研磨香墨，深深地蘸取紫毫。』） 雪峰義存禪師有一天在僧堂內燒火，關上前後門，於是大叫：『救火！救火！』玄沙師備禪師拿了一片柴，從窗欞中拋入。雪峰義存禪師便打開門。 有僧人問：『古老的山澗寒冷的泉水是什麼樣的？』雪峰義存禪師說：『瞪大眼睛也看不見底。』僧人問：『飲用的人怎麼樣？』雪峰義存禪師說：『不從口入。』僧人把這話告訴趙州從諗禪師。趙州從諗禪師說：『不從口入，難道從鼻孔里入嗎？』僧人又問：『古老的山澗寒冷的泉水是什麼樣的？』趙州從諗禪師說：『苦。』問：『飲用的人怎麼樣？』趙州從諗禪師說：『死。』雪峰義存禪師聽了，於是說：『趙州是古佛。』遙望作禮。從此不再回答話。 （雪竇顯禪師說：『大家總說，雪峰義存禪師回答不出這僧人的問題，所以趙州從諗禪師不認可。』這樣的理解，深深地委屈了古人。雪竇顯禪師卻不這樣認為，乾脆利落，是本分的宗師，在高處和低處都難以有人能做到。浮山遠禪師說：『趙州從諗禪師不是因為這個僧人，怎麼能與雪峰義存禪師相見？雪峰義存禪師沒有趙州從諗禪師，怎麼能圓滿這句話？大小雪竇顯禪師，刺腦入膠盆。』薦福懷禪師說：『各位仁者，怎麼理解不回答話的道理？讚歎趙州從諗禪師沒有錯，還知道趙州從諗禪師有一片玉上的瑕疵嗎？如果有人能檢查出來，司馬相如就不會欺騙秦王。』五祖演禪師，舉例說：『如果有人問五祖，古老的山澗寒冷的泉水是什麼樣的？老僧只會對他說水。飲用的人怎麼樣？只說當下止渴。或者有個漢，出來問道，與曹溪的水，是一樣還是兩樣？只對他說，分枝列派，縱橫自在，低處澆田，高處潑菜。』長蘆夫禪師說：『扶持宗乘，必須是大匠。雪峰義存禪師有一千五百人善知識的身心，趙州從諗禪師用一』）
【English Translation】 English version: Chiu. Xuansha then grabbed him and placed him back in his original spot (Baiyun Duan said, 'At this moment, everyone is saying that father and son are doing a great deed.' Such a view, is it just a dream? Today, the Haihui Temple bestows upon everyone.' Then he said, 'Thickly grind the fragrant ink, deeply dip the purple brush.') One day, Zen Master Xuefeng Yicun (雪峰義存) (Xuefeng Yicun, a prominent Zen master) was burning a fire inside the monks' hall, closing the front and back doors, and then shouted, 'Fire! Fire!' Zen Master Xuansha Shibei (玄沙師備) (Xuansha Shibei, a Zen master) took a piece of firewood and threw it in through the window lattice. Zen Master Xuefeng Yicun then opened the door. A monk asked, 'What is it like at the ancient ravine with the cold spring?' Zen Master Xuefeng Yicun said, 'Staring eyes cannot see the bottom.' The monk asked, 'What about the drinker?' Zen Master Xuefeng Yicun said, 'It doesn't enter through the mouth.' The monk told this to Zen Master Zhaozhou Congshen (趙州從諗) (Zhaozhou Congshen, a famous Zen master). Zen Master Zhaozhou Congshen said, 'If it doesn't enter through the mouth, does it enter through the nostrils?' The monk then asked, 'What is it like at the ancient ravine with the cold spring?' Zen Master Zhaozhou Congshen said, 'Bitter.' Asked, 'What about the drinker?' Zen Master Zhaozhou Congshen said, 'Dead.' Zen Master Xuefeng Yicun heard this and then said, 'Zhaozhou is an ancient Buddha.' He bowed in respect from afar. From then on, he no longer answered questions. (Zen Master Xuedou Xian (雪竇顯) (Xuedou Xian, a Zen master) said, 'Everyone always says that Zen Master Xuefeng Yicun could not answer this monk's question, so Zen Master Zhaozhou Congshen did not approve.' Such an understanding deeply wrongs the ancients. Zen Master Xuedou Xian, however, does not think so; he is decisive and a master of his own accord, difficult for anyone to achieve at both high and low levels. Zen Master Fushan Yuan (浮山遠) (Fushan Yuan, a Zen master) said, 'If not for this monk, how could Zen Master Zhaozhou Congshen have met Zen Master Xuefeng Yicun? Without Zen Master Zhaozhou Congshen, how could Zen Master Xuefeng Yicun have completed this saying? Big and small Xuedou Xian, piercing the brain into a glue pot.' Zen Master Jianfu Huai (薦福懷) (Jianfu Huai, a Zen master) said, 'Dear ones, how do you understand the principle of not answering questions? Praising Zen Master Zhaozhou Congshen is not wrong, but do you know that Zen Master Zhaozhou Congshen has a flaw on his jade? If someone can find it, Sima Xiangru (司馬相如) (Sima Xiangru, a famous diplomat and writer in Han Dynasty (206 BC–220 AD)) would not have deceived the King of Qin (秦王) (King of Qin, refers to the king of the Qin state during the Warring States period (475–221 BC)).' Zen Master Wuzu Yan (五祖演) (Wuzu Yan, a Zen master), gave an example, saying, 'If someone asks Wuzu, what is it like at the ancient ravine with the cold spring? This old monk would only tell him it is water. What about the drinker? Just say it quenches thirst immediately. Or if there is a Han (漢) (Han, refers to a person) who comes out and asks, is it the same or different from the water of Caoxi (曹溪) (Caoxi, refers to the location of the Sixth Patriarch Huineng's monastery)? Just tell him, branching and dividing, free and unrestrained, watering fields in low places, and splashing vegetables in high places.' Zen Master Changlu Fu (長蘆夫) (Changlu Fu, a Zen master) said, 'To support the Zen tradition, a great craftsman is needed. Zen Master Xuefeng Yicun has the body and mind of fifteen hundred good advisors, and Zen Master Zhaozhou Congshen uses one')
百二十歲手段。不妨奇怪。如今眾中。隨言定旨。亂作褒貶。深屈古人。然則相席打令。自有知音。鏤骨銘心。罕逢明鑑徑山杲云。雪峰不答話。疑殺天下人趙州道苦。面赤不如語直。若是妙喜則不然。古澗寒泉時如何。到江扶櫓棹。出岳濟民田。飲者如何。清涼肺腑。此語有兩負門。若人辨得。許你有參學眼 楚石琦云。妙喜老人。可謂人平不語。水平不流 恕中慍云。杲日昇天。宿云解駁。陽春回律。枯蘗萌芽。直得長空皎皎。萬匯熙熙。若是覆盆之下。朽腐之餘。又爭怪得這僧。當面蹉過。累他雪峰趙州。輥入草窠里。雪竇浮山。可謂入理深談。互相擎展。要且只能委曲。不能直截。今日有問。古澗寒泉時如何。蟻子擎天柱。飲者如何。藕絲掛須彌。且道。與古人是同是別 徑山信云。雪峰老老大大。未免隨人起倒。趙州若無這僧。何處得見雪峰。雙髻今日。將二老縛作一束。拋在春風堆里。任他花開花落。還有人與二老雪屈者么。頌云。五里一個亭。十里一個鋪。方便有多岐。出門不認貨。雪峰老何處討。煙波江上釣魚舟。夾岸荻花秋正好。殘更不必著精神。伸腳莫愁天地杳)○師因閩王封柑橘各一顆。遣使送至柬問。既是一般顏色。為甚名字不同。師遂依舊封回。王復馳問玄沙。玄沙將一張紙蓋卻○問僧。
【現代漢語翻譯】 現代漢語譯本 一百二十歲的手段，不必覺得奇怪。現在大眾之中，隨便說話就下定論，胡亂地進行褒獎和貶低，深深地委屈了古人。然而，在宴席上行酒令，自然有懂得其中妙處的人，將之銘記於心，但很少遇到能明白鑑賞的人。徑山杲（徑山杲禪師）說，雪峰義存（雪峰義存禪師）不回答問題，讓天下人都疑惑不解；趙州從諗（趙州從諗禪師）說『說苦，不如直說』。如果是大慧宗杲（妙喜）則不然。『古澗寒泉時如何？』（古老山澗中寒冷的泉水是什麼樣的？）——『到江扶櫓棹，出岳濟民田』（到了江河就扶著船槳，出了山嶽就灌溉農田）。『飲者如何？』（飲用泉水的人怎麼樣？）——『清涼肺腑』（清涼滋潤肺腑）。這句話有兩個破綻。如果有人能辨別出來，就認可他有參禪的眼力。 楚石琦（楚石琦禪師）說，大慧宗杲（妙喜）老和尚，真可謂『人平不語，水平不流』（人安靜的時候不說話，水平靜的時候不流動）。恕中慍（恕中慍禪師）說，『杲日昇天，宿云解駁；陽春回律，枯蘗萌芽』（太陽升上天空，殘留的雲彩消散；春天迴歸，枯萎的樹樁發芽），使得長空明亮，萬物欣欣向榮。如果是覆盆之下，朽木之上，又怎麼能怪這個僧人，當面錯過機會，連累雪峰義存（雪峰義存禪師）和趙州從諗（趙州從諗禪師），一起滾入草叢裡。雪竇重顯（雪竇）和浮山法遠（浮山），可謂深入地探討佛理，互相支援和展示。但終究只能委婉曲折，不能直接了當。今天有人問，『古澗寒泉時如何？』——『蟻子擎天柱』（螞蟻舉起擎天柱）。『飲者如何？』——『藕絲掛須彌』（用藕絲懸掛須彌山）。請問，與古人是相同還是不同？ 徑山信（徑山信禪師）說，雪峰義存（雪峰義存禪師）老老實實，免不了隨人起倒。趙州從諗（趙州從諗禪師）如果沒有這個僧人，從哪裡能見到雪峰義存（雪峰義存禪師）呢？雙髻今天，將這兩位老禪師捆在一起，拋在春風堆里，任憑花開花落。還有人能為這兩位老禪師洗雪冤屈嗎？頌詞說：『五里一個亭，十里一個鋪，方便有多岐，出門不認貨。雪峰老何處討？煙波江上釣魚舟，夾岸荻花秋正好。殘更不必著精神，伸腳莫愁天地杳』。 （禪師）因為閩王送來柑橘各一顆，派使者送到，問：（禪師）『既然是一樣的顏色，為什麼名字不同？』禪師於是依舊封好送回。閩王又派人去問玄沙師備（玄沙），玄沙師備（玄沙）用一張紙蓋住（柑橘）。問僧人。
【English Translation】 English version The methods of a hundred and twenty years old are nothing to be surprised at. Nowadays, in the assembly, people arbitrarily make judgments based on words, randomly praising and criticizing, deeply wronging the ancients. However, in banquets with drinking games, there are naturally those who understand the subtleties, engraving them in their hearts, but rarely encountering those who can appreciate them clearly. Jingshan Gao (禪師) said, Xuefeng Yicun (禪師) does not answer questions, causing confusion to everyone in the world; Zhaozhou Congshen (禪師) said, 'Speaking of bitterness is not as good as speaking directly.' If it were Miaoxi (禪師), it would be different. 'What about the cold spring in an ancient ravine?'—'When reaching the river, support the oars; when leaving the mountain, irrigate the fields.' 'What about the drinker?'—'Cooling the lungs and viscera.' This saying has two flaws. If someone can discern them, they will be recognized as having the eye of Chan study. Chushi Qi (禪師) said, the old monk Miaoxi (禪師) can truly be said to be 'when people are calm, they don't speak; when the water is still, it doesn't flow.' Shuzhong Yun (禪師) said, 'When the sun rises in the sky, the remaining clouds dissipate; when spring returns, withered stumps sprout,' making the long sky bright and all things flourish. If it were under an overturned pot, on top of rotten wood, how could one blame this monk for missing the opportunity in front of him, implicating Xuefeng Yicun (禪師) and Zhaozhou Congshen (禪師), rolling into the grass together. Xuedou Chongxian (禪師) and Fushan Fayuan (禪師) can be said to have deeply discussed the principles of Buddhism, supporting and displaying each other. But in the end, they can only be tactful and indirect, not straightforward. Today someone asks, 'What about the cold spring in an ancient ravine?'—'Ants holding up the pillars of the sky.' 'What about the drinker?'—'Lotus silk hanging Mount Sumeru.' Please tell me, are they the same or different from the ancients? Jingshan Xin (禪師) said, Xuefeng Yicun (禪師) is old and honest, inevitably following others' ups and downs. If Zhaozhou Congshen (禪師) did not have this monk, where could he see Xuefeng Yicun (禪師)? Shuangji today, binds these two old Chan masters together and throws them into a pile of spring wind, letting the flowers bloom and fall. Is there anyone who can clear the names of these two old Chan masters? The verse says: 'A pavilion every five li, a shop every ten li, there are many paths of convenience, but one doesn't recognize the goods when going out. Where can one find old Xuefeng? A fishing boat on the misty river, reeds blooming beautifully on both banks in autumn. No need to exert effort in the remaining watch, stretch your legs and don't worry about the vastness of the world.' Because the King of Min sent a tangerine and an orange, each one, and sent a messenger to ask: 'Since they are the same color, why are the names different?' The Chan master then sealed them back as they were. The King of Min sent someone to ask Xuansha Shibei (禪師), who covered the (tangerines and oranges) with a piece of paper. Asked a monk.
近離甚處。曰覆船。師曰。生死海未渡。為甚麼覆卻船。僧無語。乃回舉似覆船。覆船曰。何不道渠無生死。僧再至進此語。師曰。此不是汝語。曰是覆船恁么道。師曰。我有二十棒。寄與覆船。二十棒老僧自吃。不幹阇黎事。(雪竇顯。向為甚覆船處。代云。久向雪峰。待老漢擬議。拂袖便行。又于末後著語云。能區能別。能殺能活。若也辨得。天下橫行 昭覺勤云。雪峰有驗人句。覆船。有透關眼。雪竇有陷虎機。且道。崇寧成得個什麼邊事 徑山杲云。作家宗師。天然有在。然雖如是。也是作賊人心虛。是則不幹這僧事。二十棒何須自吃。當時但添打覆船便了。且道。渠過在什麼處。老老大大。不合與人代語 楚石琦云。覆船道。渠無生死。還契得雪峰意么。若契得雪峰意。為什麼道。我有二十棒寄打覆船。二十棒老僧自吃。會么。這裡若會。便見妙喜道。作賊人心虛。勘破雪峰了也。是則不幹這僧事。二十棒何須自吃。但更添二十棒。只打覆船便了。你道妙喜還有過也無。頭上著枷。腳下著杻)○問。拈槌豎拂。不當宗乘。未審和尚如何。師豎起拂子。僧乃抱頭出去。師不顧(法眼益代云。大眾看此一員戰將)○師謂鏡清曰。古來有老宿。引官人巡堂曰。此一眾儘是學佛法僧。官人曰。金屑雖貴。又作么生。
老宿無對。鏡清代曰。比來拋磚引玉(法眼益別云。官人何得貴耳賤目)○普請次。路逢一獼猴。師曰。人人有一面古鏡。這個獼猴。亦有一面古鏡。三聖曰。曠劫無名。何以彰為古鏡。師曰。瑕生也。三聖曰。這老漢。著甚麼死急。話頭也不識。師曰。老僧住持事繁(雪竇顯云。好與二十棒。這棒放過也好。免見將錯就錯)○師于僧堂前坐。眾集。師拈拄杖曰。這個為中下根人。時有僧問。忽遇上上人來時如何。師拈起拄杖(雲門偃云。我不似雪峰打破狼籍。僧便問。未審和尚如何。師便打 護國元云。宗師家。有擒有縱。有殺有活。若是蛇頭上揩癢。南明又且不然。驀拈拄杖云。我這裡為中下機人。忽有人問。上上機人來時如何。只向道。我不似雲門打葛藤)○閩帥施銀交床。僧問。和尚受大王如此供養。將何報答。師以手拓地曰。輕打我。輕打我(僧問疏山仁云。雪峰道輕打我。意作么生。疏山云。頭上插瓜齏。垂尾腳跟齊)○上堂。我若東道西道。汝則尋言逐句。我若羚羊掛角。汝向甚麼處捫摸(僧問保福展。祇如雪峰有甚麼言教。便似羚羊掛角時。保福云。我不可作雪峰弟子不得)○師曰。飯籮邊坐餓死人。臨河渴死漢(玄沙云。飯籮里坐餓死漢。水裡沒頭浸渴死漢 雲門云。通身是飯。通身是水)。
【現代漢語翻譯】 老宿無言以對，鏡清禪師代替回答說：『近來（我）拋磚引玉。』（法眼文益禪師另有評語說：『官人為何如此貴耳賤目？』） 一次普請（指集體勞作），雪峰義存禪師在路上遇到一隻獼猴。禪師說：『人人皆有一面古鏡，這隻獼猴，也有一面古鏡。』三聖慧然禪師問道：『曠劫以來，本無名稱，如何彰顯為古鏡？』禪師說：『（因為有了）瑕疵。』三聖禪師說：『這老漢，著什麼急？連話頭也不認識。』禪師說：『老僧住持事務繁忙。』（雪竇顯禪師評論說：『最好給他二十棒，這棒放過也好，免得將錯就錯。』） 禪師在僧堂前坐下，眾人聚集。禪師拿起拄杖說：『這個是為中下根器的人準備的。』當時有僧人問道：『如果遇到上上根器的人來時如何？』禪師拿起拄杖。（雲門文偃禪師說：『我不像雪峰禪師那樣打破狼藉。』僧人便問：『未審和尚您會如何做？』禪師便打。護國元禪師說：『宗師之家，有擒有縱，有殺有活。若是蛇頭上搔癢，南明禪師又且不然。』隨即拿起拄杖說：『我這裡是為中下根機的人準備的。如果有人問，上上根機的人來時如何？只管向他說，我不像雲門禪師那樣打葛藤。』） 閩地長官施捨銀交床。僧人問道：『和尚您接受大王如此供養，將如何報答？』禪師用手拍地說道：『輕打我，輕打我。』（僧人問疏山仁禪師說：『雪峰禪師說『輕打我』，意作么生？』疏山禪師說：『頭上插瓜齏，垂尾腳跟齊。』） 上堂說法時，禪師說：『我如果東說西說，你們就會尋言逐句地理解。我如果像羚羊掛角（比喻詩文意境超脫，不落痕跡），你們又向什麼地方摸索？』（僧人問保福從展禪師：『如果雪峰禪師有什麼言教，便似羚羊掛角時，該如何理解？』保福禪師說：『我不可作雪峰禪師的弟子不得。』） 禪師說：『飯籮邊坐餓死人，臨河渴死漢。』（玄沙師備禪師說：『飯籮里坐餓死漢，水裡沒頭浸渴死漢。』雲門文偃禪師說：『通身是飯，通身是水』）。
【English Translation】 The old monk was speechless. Jingqing (a Chan master's name) answered on his behalf, 'Recently, (I am) using 'throwing a brick to attract jade' (Fa Yan Wenyi (a Chan master's name) commented separately, 'Why do officials value ears and despise eyes so much?') Once during general labor (referring to collective work), Xuefeng Yicun (a Chan master's name) encountered a macaque on the road. The Chan master said, 'Everyone has an ancient mirror, and this macaque also has an ancient mirror.' San Sheng Huiran (a Chan master's name) asked, 'Since it has been nameless for countless eons, how can it be manifested as an ancient mirror?' The Chan master said, '(Because there are) flaws.' San Sheng (a Chan master's name) said, 'This old man, what's the rush? He doesn't even recognize the topic.' The Chan master said, 'The old monk is busy with the affairs of the monastery.' (Xuedou Xian (a Chan master's name) commented, 'It's best to give him twenty blows; it's better to let this blow go, lest he make mistakes on top of mistakes.') The Chan master sat in front of the monks' hall, and the crowd gathered. The Chan master picked up his staff and said, 'This is prepared for people of middle and lower capacities.' At that time, a monk asked, 'What if someone of the highest capacity comes?' The Chan master picked up his staff. (Yunmen Wenyan (a Chan master's name) said, 'I am not like Xuefeng (a Chan master's name) who breaks things into a mess.' The monk then asked, 'I wonder what the abbot would do?' The Chan master then struck. Huguo Yuan (a Chan master's name) said, 'In the house of a master, there is capture and release, killing and life. If you scratch an itch on a snake's head, Nanming (a Chan master's name) would not do that.' Then he picked up his staff and said, 'I am here for people of middle and lower capacities. If someone asks, what if someone of the highest capacity comes? Just tell him, I am not like Yunmen (a Chan master's name) who beats around the bush.') The governor of Min offered a silver folding bed. A monk asked, 'Abbot, you accept such offerings from the great king, how will you repay him?' The Chan master patted the ground with his hand and said, 'Hit me lightly, hit me lightly.' (A monk asked Shushan Ren (a Chan master's name), 'What does Xuefeng (a Chan master's name) mean by saying 'Hit me lightly'?' Shushan (a Chan master's name) said, 'Insert pickled vegetables on the head, and the tail is level with the heels.') When giving a Dharma talk, the Chan master said, 'If I talk about the east and the west, you will understand it by searching for words and following sentences. If I am like an antelope hanging its horns (a metaphor for poetry and prose with a transcendent realm, leaving no trace), where will you grope?' (A monk asked Baofu Congzhan (a Chan master's name), 'If Xuefeng (a Chan master's name) has any teachings, how should it be understood when it is like an antelope hanging its horns?' Baofu (a Chan master's name) said, 'I cannot but be a disciple of Xuefeng (a Chan master's name).') The Chan master said, 'A person sits by a rice basket and starves to death, a person is near the river and dies of thirst.' (Xuansha Shibei (a Chan master's name) said, 'A person sits in a rice basket and starves to death, a person is submerged in water and dies of thirst.' Yunmen Wenyan (a Chan master's name) said, 'The whole body is rice, the whole body is water.')
感潭資國禪師(德山鑒法嗣)
洪州感潭資國禪師。白兆問。家內停喪。請師慰問。師曰。苦痛蒼天。曰死卻爺。死卻娘。師打了趁出。師凡接機皆如此。
瑞龍慧恭禪師(德山鑒法嗣)
天臺瑞龍慧恭禪師。福州羅氏子。謁德山。德山問會么。曰作么。德山曰。請相見。曰識么。德山大笑。遂許入室。洎德山順世。乃開法焉。
泉州瓦棺和尚(德山鑒法嗣)
泉州瓦棺和尚。在德山為侍者。一日同入山斫木。德山將一碗水與師。師接得便吃卻。德山曰會么。師曰不會。德山又將一碗水與師。師又接吃卻。德山曰會么。師曰不會。德山曰。何不成褫取不會底。師曰。不會又成禠個甚麼。德山曰。子大似個鐵橛○后雪峰訪師。茶話次。雪峰問。當時在德山。斫木因緣作么生。師曰。先師當時肯我。雪峰曰。和尚離師太早。時面前偶有一碗水。雪峰曰。將水來。師便度與。雪峰接得。便潑卻(雲門偃云。莫壓良為賤)。
高亭簡禪師(德山鑒法嗣)
襄州高亭簡禪師。參德山。隔江才見。便曰不審。德山乃搖扇招之。師忽開悟。乃橫趨而去。更不回顧(徑山杲云。高亭橫趨而去。許伊是個伶俐師僧。若要法嗣德山。則未可。何故。猶與德山隔江在 楚石琦云。如今眾中商
量道。高亭見德山。不與他說話便去。所以妙喜道。猶與德山隔江在。還曾夢見高亭么。拈起拄杖云。便好喚回與一頓。且道。是賞伊。是罰伊)。
南嶽下六世
瑞巖師彥禪師(巖頭奯法嗣)
臺州瑞巖師彥禪師。閩之許氏子。初禮巖頭。問曰。如何是本常理。巖頭曰。動也。曰動時如何。巖頭曰。不是本常理。師良久。巖頭曰。肯即未脫根塵。不肯即永沉生死。師遂領悟。便禮拜。巖頭每與語徴酬無忒○后謁夾山。夾山問。甚處來。曰臥龍來。夾山曰。來時龍還起也未。師乃顧視之。夾山曰。灸瘡瘢上更著艾燋。曰和尚又苦如此作甚麼。夾山休去(溈山喆云。瑞巖雖然威獰[后-口+匕]愬。爭奈夾山水清不容 徑山杲云。若不藍田射石虎。幾乎誤殺李將軍)○師又問夾山。與么即易。不與么即難。與么與么即惺惺。不與么不與么即居空界。與么不與么。請師速道。夾山曰。老僧謾阇黎去也。師喝曰。這老和尚。而今是甚時節。便出去(後有僧。舉似巖頭。巖頭云。苦哉。將我一枝佛法。與么流將去)○師尋居丹丘瑞巖。坐磐石。終日如愚。每自喚主人公。復應諾。乃曰。惺惺著。他后莫受人謾(後有僧。參玄沙備。玄沙問。近離甚處。云瑞巖。玄沙云。有何言句示徒。僧舉前話。玄沙云。一
【現代漢語翻譯】 現代漢語譯本 量道（衡量，評判）。高亭見到德山（唐代禪師）。不與他說話就走了。所以妙喜說：『還和德山隔著江呢。』你還曾夢見過高亭嗎？拿起拄杖說：『最好把他叫回來打一頓。』你說，這是獎賞他，還是懲罰他？
南嶽（佛教名山，位於今湖南省）下六世
瑞巖師彥禪師（巖頭奯（huò）法嗣（繼承人））
臺州瑞巖師彥禪師，是閩地許家的兒子。起初拜見巖頭（唐代禪師），問道：『什麼是本常理（事物本來的、永恒不變的道理）？』巖頭說：『動就是。』師彥說：『動的時候怎麼樣？』巖頭說：『不是本常理。』師彥沉默良久。巖頭說：『肯定它，就還沒有脫離根塵（佛教用語，指六根和六塵，是產生煩惱的根源）；不肯定它，就永遠沉淪在生死輪迴中。』師彥於是領悟，便禮拜。巖頭每次和他說話，應對都沒有差錯。後來拜見夾山（唐代禪師）。夾山問：『從哪裡來？』師彥說：『從臥龍（地名）來。』夾山說：『來的時候龍還起來了嗎？』師彥於是回頭看。夾山說：『在艾灸的疤痕上再用艾草燒。』師彥說：『和尚又何苦如此做什麼？』夾山停止了問話。（溈山喆（唐代禪師）說：『瑞巖雖然威猛兇惡，無奈夾山的水太清澈，容不下他。』徑山杲（宋代禪師）說：『如果不是藍田射石虎（典故，比喻以假當真），幾乎就誤殺了李將軍（典故，比喻錯判賢能）。』）師彥又問夾山：『這樣說就容易，不這樣說就難。這樣說這樣說就惺惺（明白），不這樣說不這樣說就住在空界（佛教用語，指空無所有的境界）。這樣說不這樣說，請師父快說。』夾山說：『老僧欺騙你去了。』師彥喝道：『這老和尚，現在是什麼時候了！』便出去了。（後來有僧人，把這件事告訴巖頭。巖頭說：『苦啊！把我一枝佛法，就這樣流傳下去了。』）師彥後來住在丹丘瑞巖，坐在磐石上，整天像個傻子。每天自己呼喚『主人公（指人的真性，佛性）』，又自己應答。然後說：『要清醒著，以後不要被人欺騙了。』（後來有僧人，參拜玄沙備（唐代禪師）。玄沙問：『最近從哪裡來？』僧人說：『瑞巖。』玄沙說：『有什麼言語開示徒弟？』僧人舉了前面的話。玄沙說：『一』
【English Translation】 English version Measuring the Dao (the Way). Gaoting saw Deshan (Zen master of the Tang Dynasty). Without speaking to him, he left. Therefore, Miaoxi said, 'He is still separated from Deshan by the river.' Have you ever dreamed of Gaoting? He raised his staff and said, 'It would be good to call him back and give him a beating.' Tell me, is this a reward or a punishment?
The sixth generation under Nanyue (a famous Buddhist mountain, located in present-day Hunan Province)
Zen Master Ruiyan Shiyan (a Dharma heir of Yantou Quanhuo)
Zen Master Ruiyan Shiyan of Taizhou was a son of the Xu family in Min. Initially, he paid respects to Yantou (Zen master of the Tang Dynasty) and asked, 'What is the fundamental constant principle (the original, unchanging principle of things)?' Yantou said, 'Movement is.' Shiyan said, 'What about when it moves?' Yantou said, 'It is not the fundamental constant principle.' Shiyan remained silent for a long time. Yantou said, 'Affirming it means you have not yet escaped the root dust (Buddhist term, referring to the six senses and six objects of sense, which are the source of煩惱); denying it means you will forever sink into the cycle of birth and death.' Shiyan then understood and bowed. Every time Yantou spoke to him, his responses were flawless. Later, he visited Jiashan (Zen master of the Tang Dynasty). Jiashan asked, 'Where do you come from?' Shiyan said, 'From Wolong (place name).' Jiashan said, 'When you came, did the dragon rise?' Shiyan then looked back. Jiashan said, 'Adding moxa cautery to a moxa scar.' Shiyan said, 'Why does the abbot have to do this?' Jiashan stopped asking. (Weishan Zhe (Zen master of the Tang Dynasty) said, 'Although Ruiyan is fierce and ferocious, Jiashan's water is too clear to tolerate him.' Jingshan Gao (Zen master of the Song Dynasty) said, 'If it weren't for Lantian shooting a stone tiger (allusion, a metaphor for mistaking the false for the real), General Li (allusion, a metaphor for misjudging the virtuous and capable) would have been killed by mistake.') Shiyan also asked Jiashan, 'Saying it this way is easy, not saying it this way is difficult. Saying it this way, saying it this way is clear; not saying it this way, not saying it this way is dwelling in the realm of emptiness (Buddhist term, referring to the state of emptiness and nothingness). Saying it this way, not saying it this way, please Master speak quickly.' Jiashan said, 'This old monk has deceived you.' Shiyan shouted, 'What time is it now, old monk!' and then left. (Later, a monk told Yantou about this. Yantou said, 'Alas! My branch of the Buddha-dharma has been passed down in this way.') Shiyan later lived in Ruiyan in Danqiu, sitting on a boulder, looking like a fool all day long. Every day, he would call out to 'the main character (referring to one's true nature, Buddha-nature)' and then answer himself. Then he would say, 'Be awake, don't be deceived by others in the future.' (Later, a monk visited Xuansha Bei (Zen master of the Tang Dynasty). Xuansha asked, 'Where have you come from recently?' The monk said, 'Ruiyan.' Xuansha said, 'What words do you use to instruct your disciples?' The monk recounted the previous conversation. Xuansha said, 'One.'
等是弄精魂。也甚奇怪。乃云。何不且在彼住。云已遷化也。玄沙云。而今還喚得應么。僧無對 雪竇顯云。蒼天蒼天 保寧勇云。和尚為什麼對面不聞 云居元云。天下宗師。總為這僧下語。大似東家人死。西家人助哀。直饒瑞巖自出頭來。也是棺木里瞠眼 昭覺勤云。百丈寒潭徹底。月在波心。千尺巖松倚天。風生幽谷。直得凜凜孤標。澄澄豐采。及至月離碧潭。影在云衢。遂乃當面蹉過。當時若是個漢。待伊道即今還喚得應么。直下便喝。非唯把斷玄沙要津。亦乃與瑞巖老子出氣)○鏡清問。天不能覆。地不能載。豈不是。師曰。若是即被覆載。鏡清曰。若不是。瑞巖幾遭也。師自稱曰師彥。
羅山道閑禪師(巖頭奯法嗣)
福州羅山道閑禪師。長溪陳氏子。謁石霜問曰。起滅不停時如何。石霜曰。直須寒灰枯木去。一念萬年去。涵蓋相應去。全清絕點去。師不契。卻往巖頭處。如前問。巖頭喝曰。是誰起滅。師於此有省○師在禾山。送同行矩長老。出門次。把拄杖向面前一攛。矩無對。師曰。石牛攔古路。一馬生雙駒(后僧舉似疏山仁。疏山云。石牛攔古路。一馬生三寅)○僧辭保福。保福問。甚處去。曰禮拜羅山。保福曰。汝向羅山道。保福秋間上府。朝覲大王。置四十個問頭。問和尚。忽若
【現代漢語翻譯】 現代漢語譯本 都是在弄精魂，真是奇怪。於是（玄沙）問道：『為什麼不先在那裡住下？』（僧人）回答說：『已經遷化了。』玄沙說：『現在還能叫得應嗎？』僧人無言以對。（雪竇顯）評論說：『蒼天啊蒼天！』（保寧勇）評論說：『和尚為什麼當面聽不見？』（云居元）評論說：『天下的宗師，都為這個僧人下語，好像東家人死了，西家人幫忙哀嚎。即使瑞巖自己出來，也是棺材裡瞪眼。』（昭覺勤）評論說：『百丈寒潭徹底清澈，月亮在波心；千尺巖松倚天而立，風在幽谷中產生。真是凜凜孤標，澄澄豐采。等到月亮離開碧潭，影子在雲端，就當面錯過了。當時如果是個漢子，等他說『現在還能叫得應嗎？』直接就喝斥他，不僅把斷了玄沙的要津，也為瑞巖老子出了氣。』）（鏡清）問道：『天不能覆蓋，地不能承載，豈不是？』師（瑞巖師彥）說：『如果是，就被覆蓋承載了。』鏡清說：『如果不是，瑞巖就白費功夫了。』師自稱名叫師彥。
羅山道閑禪師（巖頭奯（yù）法嗣）
福州羅山道閑禪師，長溪陳氏之子。拜見石霜，問道：『起滅不停的時候如何？』石霜說：『必須寒灰枯木，一念萬年，涵蓋相應，全清絕點。』禪師不領會，就去巖頭處，像之前一樣發問。巖頭喝道：『是誰起滅？』禪師因此有所領悟。（禪師）在禾山，送同行矩長老，出門時，把拄杖向面前一戳。矩長老無言以對。禪師說：『石牛攔住古路，一馬生雙駒。』（後來僧人把這件事告訴疏山仁，疏山說：『石牛攔住古路，一馬生三寅。』）（僧人）向保福辭行，保福問：『去哪裡？』（僧人）說：『禮拜羅山。』保福說：『你向羅山說，保福秋天要上府，朝覲大王，準備了四十個問題，問和尚。如果
【English Translation】 English version These are all playing with the spirit, which is quite strange. Then (Xuansha) asked, 'Why not just stay there?' The monk replied, 'He has already passed away.' Xuansha said, 'Can you still call him now?' The monk was speechless. (Xuedou Xian) commented, 'Oh, heavens, heavens!' (Baoning Yong) commented, 'Why can't the master hear him face to face?' (Yunju Yuan) commented, 'All the masters in the world are commenting on this monk's words, like the east family mourning the death of the west family. Even if Ruiyan himself came out, he would still be staring blankly in the coffin.' (Zhaojue Qin) commented, 'The cold pool of a hundred zhang (丈, unit of length) is thoroughly clear, with the moon in the heart of the waves; the thousand-zhang pine tree leans against the sky, with the wind rising in the secluded valley. It is truly a majestic and solitary standard, a clear and abundant demeanor. When the moon leaves the green pool and its shadow is in the clouds, it is missed face to face. If he were a real man at that time, waiting for him to say, 'Can you still call him now?' he would immediately shout at him, not only cutting off Xuansha's key point but also venting his anger for old man Ruiyan.' (Jingqing) asked, 'Heaven cannot cover, and earth cannot bear; isn't it?' The master (Ruiyan Shiyan) said, 'If it is, then it is covered and borne.' Jingqing said, 'If it is not, then Ruiyan's efforts are in vain.' The master called himself Shiyan.
Chan Master Luoshan Daoxian (Successor of Yantou Huo)
Chan Master Luoshan Daoxian of Fuzhou was the son of the Chen family of Changxi. He visited Shishuang and asked, 'What about when arising and ceasing never stop?' Shishuang said, 'You must go to cold ashes and withered wood, one thought for ten thousand years, the box and lid corresponding, completely clear and without a trace.' The master did not understand, so he went to Yantou and asked the same question. Yantou shouted, 'Who is arising and ceasing?' The master had an awakening from this. (The master) was at Heshan, sending off Elder Ju, a fellow practitioner. When they went out the door, he thrust his staff in front of him. Elder Ju was speechless. The master said, 'A stone ox blocks the ancient road, a horse gives birth to twin foals.' (Later, a monk told this to Shushan Ren, who said, 'A stone ox blocks the ancient road, a horse gives birth to three foals.') (A monk) bid farewell to Baofu. Baofu asked, 'Where are you going?' (The monk) said, 'To pay respects to Luoshan.' Baofu said, 'You tell Luoshan that Baofu will go to the prefecture in the autumn to pay homage to the Great King and has prepared forty questions to ask the master. If'
一句不相當。莫言不道。僧舉似師。師呵呵大笑曰。陳老師。自入福建道洪塘橋下一寨。未曾見有個毛頭星現。汝與我向從展道。陳老師。無許多問頭。祇有一口劍。一劍下須有分身之意。亦有出身之路。若不明便須成末。僧回舉似保福。保福曰。我當時也祇是謔伊。至秋朝覲。師特為辦茶筵。請保福。保福不赴。卻向僧曰。我中間曾有謔語。恐和尚問著。僧歸舉似。師曰。汝向他道。猛虎終不食伏肉。僧又去。保福遂來○無軫上座問。祇如巖頭道。洞山好佛。祇是無光。未審洞山有何虧闕。便道無光。師召無軫。無軫應諾。師曰。灼然好個佛。祇是無光。曰大師為甚麼撥無軫話。師曰。甚麼處是陳老師撥你話處。快道快道無軫無語。師打三十棒趁出。無軫舉似招慶。招慶一夏罵詈。至夏末自來問。師乃分明舉似。招慶便作禮懺悔曰。洎錯怪大師。
玄沙師備禪師(雪峰存法嗣)
福州玄沙師備宗一禪師。閩之謝氏子。與雪峰。本法門昆仲。而親近若師資。雪峰以其苦行。呼為頭陀。一日雪峰問。那個是備頭陀。師曰。終不敢誑於人。異日雪峰召曰。備頭陀。何不遍參去。師曰。達磨不來東土。二祖不往西天。雪峰然之。暨登象骨山。乃與師同力締構。玄徒臻萃。師入室咨決。罔替晨昏。又閱楞嚴。發明
【現代漢語翻譯】 現代漢語譯本 一句也不相當。不要胡說八道。僧人把這話告訴了師父。師父聽了，哈哈大笑說：『陳老師，自從進入福建道洪塘橋下的一處山寨，還沒見過哪個有出息的人出現。你替我向他轉達，陳老師，沒有那麼多問題可問，只有一口劍，一劍下去必須有分身的意思，也有出身的道路。如果不明白，那就只能成為末流。』僧人回去把這話告訴了保福。保福說：『我當時也只是開玩笑罷了。』到了秋天要上朝覲見的時候，師父特意準備了茶宴，邀請保福。保福沒有赴宴，卻對僧人說：『我中間曾經說過玩笑話，恐怕和尚會問起。』僧人回去把這話告訴了師父。師父說：『你告訴他，猛虎終究不會吃已經趴下的肉。』僧人又去了，保福於是就來了。 無軫上座問：『比如巖頭說的，洞山是好佛，只是沒有光芒。不知道洞山有什麼虧欠，才說他沒有光芒？』師父叫無軫，無軫答應了。師父說：『確實是個好佛，只是沒有光芒。』（無軫）說：『大師為什麼否定我的話？』師父說：『哪裡是我陳老師否定你話的地方？快說快說！』無軫無話可說。師父打了他三十棒，把他趕了出去。無軫把這件事告訴了招慶，招慶整個夏天都在罵師父，到了夏天結束的時候，自己來問師父，師父於是清清楚楚地把事情告訴了他。招慶便行禮懺悔說：『我一直錯怪了大師。』 玄沙師備禪師(雪峰存法嗣) 福州玄沙師備宗一禪師，是閩地謝家的兒子，與雪峰是本法門的兄弟，但親近得像師父和弟子一樣。雪峰因為他苦行，稱他為頭陀。有一天，雪峰問：『哪個是備頭陀？』師父說：『始終不敢欺騙人。』過了幾天，雪峰叫道：『備頭陀，為什麼不去各處參學呢？』師父說：『達磨（Bodhidharma，菩提達摩）沒有來東土，二祖（Huike，慧可）沒有去西天。』雪峰認為他說得對。等到登上象骨山，就和師父一起合力建造寺廟，來學習的人很多。師父進入室內解答疑問，從早到晚沒有停止。又閱讀《楞嚴經》，有所發明。
【English Translation】 English version Not even one sentence is appropriate. Don't speak nonsense. The monk told the master this. The master laughed heartily and said, 'Teacher Chen, since entering a village under Hongtang Bridge in Fujian Province, I have never seen anyone with potential appear. You convey this to him for me, Teacher Chen, there are not so many questions to ask, only one sword, and one sword must have the meaning of splitting the body, and there is also a way out. If you don't understand, you can only become a nobody.' The monk went back and told Baofu this. Baofu said, 'I was just joking at the time.' When it came time to go to court in the autumn, the master specially prepared a tea banquet and invited Baofu. Baofu did not attend the banquet, but said to the monk, 'I once said something jokingly, I'm afraid the monk will ask about it.' The monk went back and told the master this. The master said, 'You tell him, a fierce tiger will never eat meat that is already lying down.' The monk went again, and Baofu came. Zen Master Wuzhen asked, 'For example, Yantou said, Dongshan is a good Buddha, but he has no light. I don't know what Dongshan lacks that makes him said to have no light?' The master called Wuzhen, and Wuzhen answered. The master said, 'Indeed a good Buddha, but without light.' (Wuzhen) said, 'Why did the master deny my words?' The master said, 'Where is it that I, Teacher Chen, denied your words? Speak quickly!' Wuzhen had nothing to say. The master hit him thirty times and drove him out. Wuzhen told Zhaoqing about this, and Zhaoqing scolded the master all summer. At the end of the summer, he came to ask the master himself, and the master told him the matter clearly. Zhaoqing then bowed and repented, saying, 'I have always misunderstood the master.' Zen Master Xuansha Shibei (Successor of Xuefeng Cun) Zen Master Xuansha Shibei Zongyi of Fuzhou was the son of the Xie family in Min, and he and Xuefeng were brothers in the same Dharma school, but they were as close as master and disciple. Xuefeng called him a 'dhuta' (ascetic monk) because of his ascetic practices. One day, Xuefeng asked, 'Which one is Dhuta Bei?' The master said, 'I will never dare to deceive people.' A few days later, Xuefeng called out, 'Dhuta Bei, why don't you go and study everywhere?' The master said, 'Bodhidharma (達磨) did not come to the Eastern Land, and the Second Patriarch Huike (慧可) did not go to the Western Heaven.' Xuefeng thought he was right. When he ascended Elephant Bone Mountain, he and the master worked together to build temples, and many people came to study. The master entered the room to answer questions, without stopping from morning to night. He also read the Surangama Sutra (楞嚴經) and made discoveries.
心地。由是應機敏捷。至與雪峰徴詰。亦當仁不讓。雪峰曰。備頭陀。再來人也○雪峰上堂要會此事。猶如古鏡當臺。胡來胡現。漢來漢現。師出衆曰。忽遇明鏡來時如何。雪峰曰。胡漢俱隱。師曰。老和尚。腳跟猶未點地在(明招謙云。當與么時。莫道胡漢俱隱。別作么生道。師 破明招云。喪也 瑯玡覺云。不見道驗人端的處。下口便知音)○師因參次。聞燕子聲。乃曰。深談實相。善說法要。便下座○鼓山來。師作一圓相示之。鼓山曰。人人出這個不得。師曰。情知汝向驢胎馬腹裡作活計。鼓山曰。和尚又作么生。師曰。人人出這個不得。鼓山曰。和尚與么道卻得。某甲為甚麼道不得。師曰。我得汝不得(昭覺勤云。灼然這一條路。作者方知。直得窮天地亙萬古而不移。消劫石空芥城而無盡。便是透關底。也須著眼始得。一等是恁么時節。為什麼我得汝不得。切忌向驢胎馬腹裡作活計 凈因成云叢林中。往往作鼓山未到玄沙境界會卻。諸人要識玄沙鼓山么。不見道。盡出這個不得 南華昺云。捩轉鼻孔。換卻眼睛。若無這個手段。如何扶豎宗乘。雖然如是。直是好笑。笑須三十年。且道。笑個什麼。情知汝在驢胎馬腹裡作活計 東禪觀云。某甲當時。若作鼓山。待玄沙道。人人出這個不得。即云。和尚元來別有
【現代漢語翻譯】 現代漢語譯本：心地。因此應機敏捷。即使與雪峰禪師辯論，也當仁不讓。雪峰禪師說：『備頭陀，是再來人啊。』雪峰禪師上堂開示說：『要體會這件事，就像古鏡當臺，胡人來就顯現胡人，漢人來就顯現漢人。』玄沙師備從人群中走出說：『忽然遇到明鏡來時，又該如何？』雪峰禪師說：『胡人漢人都隱沒不見。』玄沙師備說：『老和尚，你的腳跟還沒站穩呢！』（明招謙禪師說：『當這個時候，莫說胡人漢人都隱沒不見，你又作何說法？』玄沙師備批評明招謙禪師說：『喪失了！』瑯玡覺禪師說：『沒聽過嗎？檢驗人的關鍵之處，一開口便知音。』） 玄沙師備在參禪時，聽到燕子的叫聲，於是說：『深入地談論實相，善於說法要。』說完便下座。 鼓山禪師來訪，玄沙師備畫了一個圓相來開示他。鼓山禪師說：『人人無法超出這個。』玄沙師備說：『我清楚你是在驢胎馬腹裡做活計。』鼓山禪師說：『和尚您又如何呢？』玄沙師備說：『人人無法超出這個。』鼓山禪師說：『和尚您這樣說就可以，為什麼我這樣說就不行呢？』玄沙師備說：『我能做到，你不能做到。』（昭覺勤禪師說：『確實是這條路，修行者才能明白。筆直地貫穿天地，橫跨萬古而不動搖，消磨劫石，空盡芥子城而無窮盡。即使是通關的人，也必須仔細觀察才能明白。同樣是這個時候，為什麼我能做到而你不能做到？切記不要在驢胎馬腹裡做活計。』凈因成禪師說：『叢林中，往往有人在鼓山禪師未到達玄沙禪師境界時就自以為明白了。諸位想認識玄沙禪師和鼓山禪師嗎？沒聽過嗎？盡出這個不得。』南華昺禪師說：『扭轉鼻孔，換掉眼睛。如果沒有這個手段，如何扶持宗門？雖然如此，真是好笑。笑須三十年。且說，笑什麼？情知你在驢胎馬腹裡做活計。』東禪觀禪師說：『我當時，如果作為鼓山禪師，等待玄沙禪師說，人人出這個不得，就說，和尚原來別有。』）
【English Translation】 English version: Mind-ground. Therefore, he responded with quick wit. Even when debating with Xuefeng (雪峰 - a Chan master), he was unwilling to yield. Xuefeng said, 'Bei Toutuo (備頭陀 - another name for Xuansha Shibei), is a reborn person.' Xuefeng gave a Dharma talk, saying, 'To understand this matter, it is like an ancient mirror on a stand; when a barbarian comes, it reflects a barbarian; when a Han comes, it reflects a Han.' Xuansha Shibei came out from the crowd and said, 'What if a bright mirror suddenly appears?' Xuefeng said, 'Both the barbarian and the Han disappear.' Xuansha Shibei said, 'Old master, your footing is still not firm!' (Mingzhao Qian (明招謙 - a Chan master) said, 'At that moment, not to mention the barbarian and the Han disappearing, what would you say?' Xuansha Shibei criticized Mingzhao Qian, saying, 'Lost!' Langye Jue (瑯玡覺 - a Chan master) said, 'Haven't you heard? The key to testing a person is that you know the sound as soon as they open their mouth.') Once, while Xuansha Shibei was practicing Chan, he heard the sound of swallows and said, 'Deeply discussing the true nature, skillfully expounding the Dharma essence.' Then he descended from his seat. Gushan (鼓山 - a Chan master) came to visit, and Xuansha Shibei drew a circle to instruct him. Gushan said, 'Everyone cannot go beyond this.' Xuansha Shibei said, 'I know you are making a living in the womb of a donkey and the belly of a horse.' Gushan said, 'What about you, Master?' Xuansha Shibei said, 'Everyone cannot go beyond this.' Gushan said, 'It is okay for you to say that, Master, but why can't I say that?' Xuansha Shibei said, 'I can do it, but you cannot.' (Zhaojue Qin (昭覺勤 - a Chan master) said, 'Indeed, only practitioners know this path. It penetrates heaven and earth, spans ten thousand ages without moving, erodes kalpa stones, empties mustard seed cities without end. Even those who have passed through the barrier must observe carefully to understand. At the same time, why can I do it, but you cannot? Remember not to make a living in the womb of a donkey and the belly of a horse.' Jingyin Cheng (凈因成 - a Chan master) said, 'In monasteries, people often think they understand when Gushan has not yet reached Xuansha's state. Do you want to know Xuansha and Gushan? Haven't you heard? Everyone cannot go beyond this.' Nanhua Bing (南華昺 - a Chan master) said, 'Twist the nostrils, change the eyes. Without this means, how can you support the lineage? Even so, it is truly laughable. Laugh for thirty years. And say, what are you laughing at? I know you are making a living in the womb of a donkey and the belly of a horse.' Dongchan Guan (東禪觀 - a Chan master) said, 'If I were Gushan at that time, waiting for Xuansha to say, "Everyone cannot go beyond this," I would say, "Master originally has something else."')
長處。不圖成就前功。且要與玄沙。向驢胎馬腹裡相見)○師嘗訪三斗庵主。才相見。庵主曰。莫怪住山年深無坐具。師曰。人人盡有。庵主為甚麼無。庵主曰。且坐喫茶。師曰。庵主元來有在○侍雪峰次。有二僧。從階下過。雪峰曰。此二人堪為種草。師曰。某甲不與么。雪峰曰。汝作么生。師曰。便好與三十棒○因雪峰指火曰。三世諸佛。在火焰里。轉大法輪。師曰。近日王令稍嚴。雪峰曰。作么生。師曰。不許攙奪行市○南際到雪峰。雪峰令訪師。師問。古人道。此事唯我能知。長老作么生。南際曰。須知有不求知者。(歸宗柔別拊掌三下)師曰。山頭和尚。吃許多辛苦作么(大溈真如舉此云。玄沙恁么道。大溈恁么舉。不得動著。何故。如擊涂毒鼓。遠近聞皆喪)○雪峰普請畬田次。見一蛇。以杖挑起。召眾曰。看看。以刀芟為兩段師以杖拋于背後。更不顧視。眾愕然。雪峰曰。俊哉(天奇瑞雲。當央捧出仁義之心。拋向背後衲子之英。事到其間。不得不然。舉拂子。作釣魚勢云看看。復噓云。新月掛蘿沉玉釣。幾回空泛小舟歸)○侍雪峰遊山次。雪峰指面前地曰。這一片地。好造個無縫塔。師曰。高多少。雪峰乃顧視上下。師曰。人天福報。即不無和尚。若是靈山授記。未夢見在。雪峰曰。你又作么生。師
【現代漢語翻譯】 優勢。不圖謀成就之前的功勞，而是要與玄沙（人名，唐代禪師）在驢胎馬腹中相見。）
有一次，師父拜訪三斗庵主。剛一見面，庵主說：『不要奇怪我住山多年沒有坐具。』師父說：『人人都有，庵主為什麼沒有？』庵主說：『且坐下喝茶。』師父說：『庵主原來還是有的。』
跟隨雪峰（人名，唐代禪師）的時候，有兩個僧人從臺階下經過。雪峰說：『這兩個人可以去種草。』師父說：『我不這樣認為。』雪峰說：『你認為怎樣？』師父說：『最好給他們三十棒。』
一次，雪峰指著火說：『三世諸佛（過去、現在、未來一切諸佛），在火焰里轉大法輪（佛法的傳播）。』師父說：『近日王令（指朝廷的法令）稍微嚴格了。』雪峰說：『怎麼說？』師父說：『不允許搶奪市場。』
南際（人名，僧人）到達雪峰處，雪峰讓他拜訪師父。師父問：『古人說，這件事只有我能知道，長老（對僧人的尊稱）怎麼看？』南際說：『須知有不求知者。』（歸宗柔（人名，禪師）另外拍掌三下）師父說：『山頭和尚，吃這麼多辛苦做什麼？』（大溈真如（人名，禪師）舉例說：玄沙這樣說，大溈這樣舉例，不能觸動它。為什麼？就像敲擊涂毒的鼓，遠近聽到都會喪命。）
雪峰普請（指寺院集體勞動）開墾田地的時候，看到一條蛇，用杖挑起來，召集眾人說：『看看。』用刀砍成兩段。師父用杖把蛇拋到背後，不再顧視。眾人愕然。雪峰說：『真俊啊！』（天奇瑞雲（人名，禪師）說：當央捧出仁義之心，拋向背後衲子（指僧人）的英才。事到其間，不得不然。舉起拂塵，做出釣魚的姿勢說：看看。又噓氣說：新月掛在長滿蘿草的地方，沉下玉做的魚鉤，多少次空泛小船而歸。）
跟隨雪峰遊山的時候，雪峰指著面前的土地說：『這一片地，好造一個無縫塔（比喻沒有破綻的境界）。』師父說：『高多少？』雪峰於是顧視上下。師父說：『人天福報（人道和天道的福報），即不無和尚（對僧人的尊稱），若是靈山授記（佛陀在靈鷲山說法），還沒夢見呢。』雪峰說：『你又怎麼看？』 現代漢語譯本優勢。不圖謀成就之前的功勞，而是要與玄沙（人名，唐代禪師）在驢胎馬腹中相見。）
有一次，師父拜訪三斗庵主。剛一見面，庵主說：『不要奇怪我住山多年沒有坐具。』師父說：『人人都有，庵主為什麼沒有？』庵主說：『且坐下喝茶。』師父說：『庵主原來還是有的。』
跟隨雪峰（人名，唐代禪師）的時候，有兩個僧人從臺階下經過。雪峰說：『這兩個人可以去種草。』師父說：『我不這樣認為。』雪峰說：『你認為怎樣？』師父說：『最好給他們三十棒。』
一次，雪峰指著火說：『三世諸佛（過去、現在、未來一切諸佛），在火焰里轉大法輪（佛法的傳播）。』師父說：『近日王令（指朝廷的法令）稍微嚴格了。』雪峰說：『怎麼說？』師父說：『不允許搶奪市場。』
南際（人名，僧人）到達雪峰處，雪峰讓他拜訪師父。師父問：『古人說，這件事只有我能知道，長老（對僧人的尊稱）怎麼看？』南際說：『須知有不求知者。』（歸宗柔（人名，禪師）另外拍掌三下）師父說：『山頭和尚，吃這麼多辛苦做什麼？』（大溈真如（人名，禪師）舉例說：玄沙這樣說，大溈這樣舉例，不能觸動它。為什麼？就像敲擊涂毒的鼓，遠近聽到都會喪命。）
雪峰普請（指寺院集體勞動）開墾田地的時候，看到一條蛇，用杖挑起來，召集眾人說：『看看。』用刀砍成兩段。師父用杖把蛇拋到背後，不再顧視。眾人愕然。雪峰說：『真俊啊！』（天奇瑞雲（人名，禪師）說：當央捧出仁義之心，拋向背後衲子（指僧人）的英才。事到其間，不得不然。舉起拂塵，做出釣魚的姿勢說：看看。又噓氣說：新月掛在長滿蘿草的地方，沉下玉做的魚鉤，多少次空泛小船而歸。）
跟隨雪峰遊山的時候，雪峰指著面前的土地說：『這一片地，好造一個無縫塔（比喻沒有破綻的境界）。』師父說：『高多少？』雪峰於是顧視上下。師父說：『人天福報（人道和天道的福報），即不無和尚（對僧人的尊稱），若是靈山授記（佛陀在靈鷲山說法），還沒夢見呢。』雪峰說：『你又怎麼看？』
【English Translation】 Advantage. Not seeking to achieve past merits, but rather to meet Xuansha (玄沙, a Chan master of the Tang Dynasty) in the womb of a donkey or horse.)
Once, the master visited Abbot Sandou. As soon as they met, the abbot said, 'Don't be surprised that I have been living in the mountains for many years without a seat.' The master said, 'Everyone has one, why don't you, Abbot?' The abbot said, 'Let's sit down and have some tea.' The master said, 'So the abbot does have one after all.'
While attending Xuefeng (雪峰, a Chan master of the Tang Dynasty), two monks passed by from the steps below. Xuefeng said, 'These two are fit to plant grass.' The master said, 'I don't think so.' Xuefeng said, 'What do you think?' The master said, 'It would be best to give them thirty blows.'
Once, Xuefeng pointed to the fire and said, 'The Buddhas of the three worlds (past, present, and future), are turning the great Dharma wheel (propagation of the Buddha's teachings) in the flames.' The master said, 'Recently, the royal decrees (referring to the court's laws) have become a bit stricter.' Xuefeng said, 'How so?' The master said, 'It is not allowed to seize the market.'
Nanji (南際, a monk) arrived at Xuefeng's place, and Xuefeng asked him to visit the master. The master asked, 'The ancients said, 'Only I can know this matter.' What does the elder (a respectful term for monks) think?' Nanji said, 'One must know that there are those who do not seek to know.' (Guizong Rou (歸宗柔, a Chan master) clapped his hands three times separately.) The master said, 'What are you doing, mountain monk, suffering so much?' (Dawei Zhenru (大溈真如, a Chan master) cited this, saying: Xuansha said it this way, Dawei cited it this way, it cannot be touched. Why? It is like striking a drum coated with poison, those near and far who hear it will die.)
When Xuefeng was universally requesting (referring to collective labor in the monastery) to cultivate fields, he saw a snake, picked it up with a staff, and summoned the crowd, saying, 'Look, look.' He cut it into two pieces with a knife. The master threw the staff behind him, not looking back. The crowd was astonished. Xuefeng said, 'How brilliant!' (Tianqi Ruiyun (天奇瑞雲, a Chan master) said: Holding out the heart of benevolence and righteousness in the center, throwing behind the talents of the monastic. When things come to that point, it cannot be helped. He raised the whisk, making a fishing gesture, saying: Look, look. Then he sighed, saying: The new moon hangs in the place full of vines, sinking the jade fishing hook, how many times the small boat returns empty.)
While accompanying Xuefeng on a mountain tour, Xuefeng pointed to the ground in front of him and said, 'This piece of land is good for building a seamless pagoda (a metaphor for a flawless state).' The master said, 'How high?' Xuefeng then looked up and down. The master said, 'Human and heavenly blessings (blessings of the human and heavenly realms) are not without the monk (a respectful term for monks), but as for the Vulture Peak prophecy (Buddha preaching at Vulture Peak), I haven't even dreamed of it yet.' Xuefeng said, 'What do you think?'
曰。七尺八尺(瑯玡覺云。國清才子貴。家富小兒嬌)○雪峰曰。世界闊一尺。古鏡闊一尺。世界闊一丈。古鏡闊一丈。師指火爐曰。火爐闊多少。雪峰曰。如古鏡闊。師曰。老和尚。腳跟未點地在(鏡清怤問僧。為復古鏡致火爐與么闊。火爐致古鏡與么大 西院明云。與么問人。也未可在 雲門偃云。餿飯泥茶爐 元叟端云。古鏡即是火爐。火爐即是古鏡。不是雪峰老漢。爭得頭正尾正。鷲峰今日忽有人問火爐闊多少。只向道隨家豐儉 天奇瑞雲。大眾且道。世界誰世界。古鏡誰古鏡。不可逐境打做兩截。豎起拄杖云。這是世界。這是古鏡。若然。直下承當。坐斷雪峰玄沙。大丈夫切忌鬼窟里。虛淹歲月)○閩王送師上船。師扣船召曰。大王爭能出得這裡去。王曰。在里許得多少時也(歸宗柔別云。不因和尚。不得到這裡)○師問文桶頭。下山幾時歸。曰三五日。師曰。歸時有無底桶子。將一擔歸。文無對(歸宗柔代云。和尚用作甚麼)○師垂語曰。諸方老宿。盡道接物利生。祇如三種病人。汝作么生接。患盲者。拈槌豎拂。他又不見。患聾者。語言三昧。他又不聞。患啞者。教伊說又說不得。若接不得。佛法無靈驗。時有僧出曰。三種病人。還許學人商量否。師曰。許汝作么生商量。其僧珍重出。師曰。不是不是
【現代漢語翻譯】 現代漢語譯本 說：『七尺八尺』（瑯玡覺禪師說：『國清寺的才子很被看重，富裕人家的小孩很嬌氣』）○雪峰禪師說：『世界寬一尺，古鏡寬一尺；世界寬一丈，古鏡寬一丈。』禪師指著火爐說：『火爐有多寬？』雪峰禪師說：『像古鏡那麼寬。』禪師說：『老和尚，你的腳跟還沒站穩呢。』（鏡清怤問僧人：『到底是古鏡導致火爐這麼寬，還是火爐導致古鏡這麼大？』西院明禪師說：『這樣問人，還不太可以。』雲門偃禪師說：『餿飯泥茶爐。』元叟端禪師說：『古鏡就是火爐，火爐就是古鏡。不是雪峰老漢，怎麼能頭正尾正？鷲峰禪師今天如果有人問火爐有多寬，只說隨各家情況而定。』天奇瑞禪師說：『各位，你們說，世界是誰的世界？古鏡是誰的古鏡？不可逐境打做兩截。』豎起拄杖說：『這是世界，這是古鏡。如果這樣，就直接承擔，坐斷雪峰玄沙。大丈夫切忌在鬼窟裡虛度歲月。』）○閩王送禪師上船，禪師敲著船說：『大王怎麼能從這裡出去呢？』閩王說：『在這裡待了多少時間了？』（歸宗柔禪師另外說：『不是和尚，到不了這裡。』）○禪師問文桶頭：『下山什麼時候回來？』文桶頭說：『三五天。』禪師說：『回來時有沒有無底的桶子，挑一擔回來？』文桶頭無言以對。（歸宗柔禪師代答說：『和尚您要用它做什麼？』）○禪師垂語說：『各處的老宿，都說接引眾生，利益眾生。如果遇到三種病人，你們怎麼接引？患眼盲的人，你舉起槌子，豎起拂塵，他還是看不見；患耳聾的人，你用語言三昧，他還是聽不見；患啞巴的人，教他說也說不出來。如果接引不了，佛法就沒有靈驗。』當時有個僧人出來說：『這三種病人，還允許學人商量嗎？』禪師說：『允許你，你怎麼商量？』那僧人行禮後退下。禪師說：『不是，不是。』
【English Translation】 English version Said: 'Seven feet, eight feet' (Langye Jue said: 'Talented scholars are valued in Guoqing Temple, and spoiled children are cherished in wealthy families.') ○ Xuefeng said: 'If the world is one foot wide, the ancient mirror is one foot wide; if the world is ten feet wide, the ancient mirror is ten feet wide.' The master pointed to the stove and said, 'How wide is the stove?' Xuefeng said, 'As wide as the ancient mirror.' The master said, 'Old monk, your heels are not yet on the ground.' (Jingqing Fu asked a monk: 'Is it the ancient mirror that makes the stove so wide, or the stove that makes the ancient mirror so big?' Xiyuan Ming said: 'Asking people like this is not quite right.' Yunmen Yan said: 'Slop rice mud tea stove.' Yuansou Duan said: 'The ancient mirror is the stove, and the stove is the ancient mirror. If it weren't for the old man Xuefeng, how could it be right from beginning to end? If someone asks鷲峰(鷲峰) today how wide the stove is, just say it depends on the family's circumstances.' Tianqi Rui said: 'Everyone, tell me, whose world is the world? Whose ancient mirror is the ancient mirror? Do not divide them into two separate parts according to the environment.' He raised his staff and said, 'This is the world, this is the ancient mirror. If so, directly accept it and cut off Xuefeng and Xuansha. Great men must avoid wasting their years in ghost caves.') ○ The King of Min sent the master on a boat. The master knocked on the boat and said, 'How can the great king get out of here?' The king said, 'How long have I been here?' (Guizong Rou said separately: 'If it weren't for the monk, I wouldn't be able to get here.') ○ The master asked Wen Tongtou, 'When will you return after going down the mountain?' He said, 'In three to five days.' The master said, 'When you return, do you have a bottomless bucket to carry a load back?' Wen was speechless. (Guizong Rou replied on his behalf: 'What does the monk want it for?') ○ The master gave a speech, saying: 'The old monks in all directions all say that they receive and benefit sentient beings. If there are three kinds of sick people, how do you receive them? For those who are blind, if you raise a hammer or a whisk, they still cannot see. For those who are deaf, if you use language samadhi, they still cannot hear. For those who are mute, you cannot teach them to speak. If you cannot receive them, the Buddha Dharma is not effective.' At that time, a monk came out and said, 'Are students allowed to discuss these three kinds of sick people?' The master said, 'If I allow you, how will you discuss it?' The monk bowed and retreated. The master said, 'No, no.'
。羅漢曰。桂琛現有眼耳口。和尚作么生接。師曰。慚愧。便歸方丈。中塔曰。三種病人。即今在甚麼處。又一僧曰。非唯謾他。兼亦自謾(雲門偃。因僧請益。雲門云。汝禮拜著。僧拜起。雲門以拄杖挃之。僧乃退後。雲門云。汝不是患盲。復喚近前來。僧才近前。雲門云。汝不是患聾。雲門云。還會么。僧云不會。雲門云。汝不是患啞。其僧於是有省 法眼益云。我當時見羅漢上座舉此話。我便會三種病人。 云居元云。地藏如龍無角。似蛇有足。玄沙只有先鋒。且無殿後。兩人病在膏肓。針藥之所不到。山僧為你諸人點破。拈拄杖云。棒頭有眼明如日。要識真金火里看 雪竇顯。舉了便喝云。這盲聾瘖啞漢。若不是雲門。驢年去。如今有底。或拈椎豎拂。他又不管。教伊近前。他又不來。問還會么。他又不應。諸方還奈何得么。雪竇若不奈何。汝這一隊驢漢。又堪作什麼。以拄杖一時趁散 本覺一云云門雪竇。也是因風吹火。見兔放鷹。爭如地藏逆水之波。當時聞玄沙恁么道。便出衆云。某甲有眼有耳有口。請師接。玄沙云。慚愧便乃呵呵大笑。非但玄沙。盡西天此土。諸佛諸祖。被這一拶。不免退身有分。驀拈拄杖云。放過則不可 龍門遠云。好兄弟。還知真實相為么。今日不惜眉毛。為諸人說破。只如諸人
有雙眼。又何曾見來。有雙耳。又何曾聞來。有片舌。又何曾說來。既無說無聞無見。何處有色聲香味事。雖然如是。能有幾人。到這般田地 徑山杲云。這僧雖然悟去。只悟得雲門禪。若是玄沙禪。更買草鞋行腳 天童華云。雲門平展。這僧實酬。且道。什麼處是這僧悟處。不救之疾。難為針艾 楚石琦云。玄沙雲門氣急殺人。彼自無瘡。勿傷之也)○長慶來。師問。除卻藥忌。作么生道。長慶曰。放憨作么。師曰。雪峰山橡子拾食來。這裡雀兒放糞○普請斫柴次。見一虎。天龍曰。和尚虎。師曰。是汝虎。歸院后。天龍問。適來見虎。云是汝。未審尊意如何。師曰。娑婆世界。有四種極重事。若人透得。不妨出得陰界(東禪齊云。上座。古人見了道。我身心如大地虛空。如今人還透得么 徑山杲代云。也知和尚為人切 笑巖寶云。於今這裡虎也無。面前端的。是個什麼。若辯得出。許你與人天為師)○師問長生。維摩觀佛。前際不來。后際不去。今則無住。汝作么生觀。長生曰。放皎然過。有個道處。師曰。放汝過作么生道。長生良久。師曰。教阿誰委悉。長生曰。徒勞側耳。師曰。情知汝向鬼窟里作活計(崇壽稠別長生云。喚甚麼作如來)○問古人皆以瞬視接人。未審和尚以何接人。師曰。我不以瞬視接人。曰
【現代漢語翻譯】 現代漢語譯本 有雙眼，又何曾見過什麼？有雙耳，又何曾聽過什麼？有一片舌頭，又何曾說過什麼？既然沒有說，沒有聽，沒有見，哪裡會有色、聲、香、味這些事呢？雖然是這樣，能有幾個人達到這種田地？ 徑山杲（生卒年不詳）說：『這個僧人雖然有所領悟，但只是領悟了雲門宗的禪。如果是玄沙宗的禪，還要重新買草鞋去行腳。』 天童華（1091-1157）說：『雲門宗的禪平鋪直敘，這個僧人確實酬對了。那麼，這個僧人的領悟之處在哪裡呢？對於無法救治的疾病，鍼灸也無能為力。』 楚石琦（1288-1343）說：『玄沙宗和雲門宗的禪都讓人感到氣急，但他們自己沒有瘡，不要去傷害他們。』 長慶來訪，天龍和尚問：『除去藥的禁忌，該怎麼說呢？』長慶說：『裝傻作什麼？』天龍和尚說：『雪峰山的橡子被拾去吃了，這裡的雀兒卻在拉屎。』 一次普請砍柴，天龍和尚看見一隻老虎，說：『和尚，是老虎！』天龍和尚說：『是你（業力所感）的老虎。』回到寺院后，天龍和尚問：『剛才看見老虎，說是你的（業力所感），不知道您的意思如何？』天龍和尚說：『娑婆世界有四種極重的事，如果有人能透徹理解，不妨可以超出陰界。』（東禪齊說：『上座，古人見了（老虎）說，我的身心如大地虛空。現在人還能透徹理解嗎？』徑山杲代答說：『也知道和尚為人懇切。』笑巖寶說：『如今這裡老虎也沒有，面前的到底是什麼？如果能辨別得出，就允許你做人天的導師。』） 天龍和尚問長生：『維摩詰觀佛，前際不來，后際不去，現在無住。你如何觀？』長生說：『放皎然過去，有個說話的地方。』天龍和尚說：『放你過去，該怎麼說？』長生沉默良久。天龍和尚說：『教誰來詳細說明？』長生說：『徒勞側耳傾聽。』天龍和尚說：『我知道你向鬼窟里做活計。』（崇壽稠另外問長生說：『稱什麼為如來？』） 有人問：『古人都用眨眼來接引人，不知道和尚用什麼來接引人？』天龍和尚說：『我不以眨眼來接引人。』
【English Translation】 English version You have eyes, yet what have you ever seen? You have ears, yet what have you ever heard? You have a tongue, yet what have you ever said? Since there is no speaking, no hearing, no seeing, where do the matters of form, sound, smell, and taste exist? Although it is so, how many people can reach this state? Jingshan Gao (dates unknown) said: 'This monk, although he has some understanding, only understands the Chan of the Yunmen (Unmon) School. If it were the Chan of the Xuansha (Gensha) School, he would have to buy straw sandals and travel again.' Tiantong Hua (1091-1157) said: 'The Chan of the Yunmen School is straightforward, and this monk has indeed responded correctly. Then, where is this monk's point of understanding? For an incurable disease, acupuncture is of no use.' Chushi Qi (1288-1343) said: 'The Chan of the Xuansha and Yunmen Schools both make people feel anxious, but they themselves have no sores, so do not harm them.' When Changqing (Chokei) visited, Zen Master Tianlong asked: 'Apart from the prohibitions of medicine, how should it be said?' Changqing said: 'What are you doing, pretending to be foolish?' Zen Master Tianlong said: 'The acorns of Mount Xuefeng (Seppo) are picked and eaten, but the sparrows here are defecating.' Once, during communal firewood chopping, Zen Master Tianlong saw a tiger and said: 'Master, a tiger!' Zen Master Tianlong said: 'It is your (karma-induced) tiger.' After returning to the monastery, Tianlong asked: 'Just now, seeing the tiger, you said it was yours. I wonder what your intention is?' Zen Master Tianlong said: 'In the Saha world (娑婆世界), there are four extremely important matters. If one can thoroughly understand them, one may be able to transcend the realm of yin (陰界).' (Dongchan Qi said: 'Venerable, the ancients, upon seeing (the tiger), said, "My body and mind are like the great earth and empty space." Can people today still thoroughly understand this?' Jingshan Gao replied on his behalf: 'I also know that the Master is sincere in his guidance.' Xiaoyan Bao said: 'Now, there is no tiger here. What exactly is it that is before you? If you can discern it, you will be allowed to be a teacher of humans and devas.') Zen Master Tianlong asked Changsheng: 'Vimalakirti (維摩) contemplates the Buddha, the past does not come, the future does not go, and the present has no abiding. How do you contemplate?' Changsheng said: 'Let Jiaoran (皎然) pass, there is a place to speak.' Zen Master Tianlong said: 'Let you pass, how should it be said?' Changsheng remained silent for a long time. Zen Master Tianlong said: 'Who should be taught to explain in detail?' Changsheng said: 'It is futile to strain one's ears.' Zen Master Tianlong said: 'I know you are making a living in the ghost cave.' (Chongshou Chou separately asked Changsheng: 'What do you call Tathagata (如來)?') Someone asked: 'The ancients all used a blink of the eye to receive people. I wonder what the Master uses to receive people?' Zen Master Tianlong said: 'I do not use a blink of the eye to receive people.'
學人為甚道不得。師曰。逼塞汝口。爭解道得(法眼益云。古人恁么道。甚奇特。且問上座。口是甚麼)○問承古有言。舉足下足。無非道場。如何是道場。師曰。沒卻你。曰為甚麼得恁么難見。師曰。祇為太近(法眼益云。也無可得近。直下是上座)○師在雪峰時。光侍者謂師曰。師叔若學得禪。某甲打鐵船下海去。師住后。問光曰。打得鐵船也未。光無對(法眼益代云。和尚終不與么 清涼欽代云。請和尚下船 支提愛云。玄沙也是貧人思舊債 汾陽昭云。只見錐頭利。不見鑿頭方 云居元云。禪也未曾參得。何用思量舊事。忽然被他撐動鐵船。玄沙堪作什麼)○師一日遣僧。送書上雪峰。雪峰開緘。見白紙三幅。問僧會么。曰不會。雪峰曰。不見道。君子千里同風。僧回舉似。師曰。山頭老漢。蹉過也不知。曰和尚如何。師曰。孟春猶寒。也不解道(明招謙云。玄沙三幅白紙。爭奈文彩已彰。雪峰千里同風。何故不知蹉過。不見道。養子莫教大。大了作家賊 五祖戒出語云。將謂鬍鬚赤 黃龍南云。雪峰不道無長處。既被玄沙識破。直至如今雪不出)○問鏡清。教中道。不見一法。為大過患。且道。不見甚麼法。鏡清指露柱曰。莫是不見這個法么。(同安顯別云。也知和尚不造次)師曰。浙中清水白米從汝吃。
【現代漢語翻譯】 現代漢語譯本 學人問道：『為什麼說不出「道」？』 法眼文益禪師（885-958）說：『因為堵塞了你的口，怎麼能說得出？』（法眼益云：『古人這樣說，真是奇特。且問問各位，口是什麼？』） 有人問：『承古人有言，舉足下足，無非道場。如何是道場？』 禪師說：『淹沒了你。』 問：『為什麼這麼難以見到？』 禪師說：『只因爲太近了。』（法眼益云：『也無可接近。當下就是各位。』） 禪師在雪峰義存禪師（822-908）處時，光侍者對禪師說：『師叔如果學得了禪，我某甲就打鐵船下海去。』 禪師住持后，問光說：『打得鐵船了嗎？』 光無言以對。（法眼益代答說：『和尚終究不會這樣說。』 清涼欽代答說：『請和尚下船。』 支提愛云：『玄沙也是貧人思舊債。』 汾陽昭云：『只見錐頭利，不見鑿頭方。』 云居元云：『禪也未曾參得，何用思量舊事。忽然被他撐動鐵船，玄沙堪作什麼？』） 禪師一日派遣僧人，送書給雪峰義存禪師。雪峰義存禪師打開信封，見到三張白紙。問僧人：『會么？』 僧人說：『不會。』 雪峰義存禪師說：『不見道，君子千里同風。』 僧人回來稟告。禪師說：『山頭老漢，錯過也不知道。』 問：『和尚您如何？』 禪師說：『孟春猶寒，也不解道。』（明招謙云：『玄沙三幅白紙，爭奈文彩已彰。雪峰千里同風，何故不知錯過。不見道，養子莫教大，大了作家賊。』 五祖戒出語云：『將謂鬍鬚赤。』 黃龍南云：『雪峰不道無長處，既被玄沙識破，直至如今雪不出。』） 有人問鏡清：『教中說，不見一法，為大過患。且道，不見什麼法？』 鏡清指著露柱說：『莫非是不見這個法么？』（同安顯別云：『也知和尚不造次。』） 禪師說：『浙中清水白米從你吃。』
【English Translation】 English version A student asked: 'Why can't one speak of the 'Tao' (道 - the Way)?' Fayan Wenyi (法眼文益, 885-958) said: 'Because it blocks your mouth, how can you speak of it?' (Fayan Yi said: 'The ancients spoke like this, it's truly remarkable. But let me ask you all, what is the mouth?') Someone asked: 'It is said that with each step we take, every movement is nothing but the 'Bodhimanda' (道場 - place of enlightenment). What is the 'Bodhimanda'?' The Zen master said: 'It drowns you.' Asked: 'Why is it so difficult to see?' The Zen master said: 'Only because it's too close.' (Fayan Yi said: 'There's no way to get closer. It's right here with you all.') When the Zen master was at Xuefeng Yicun's (雪峰義存, 822-908) place, the attendant Guang said to the Zen master: 'If my uncle learns Zen, I, Guang, will build an iron boat and go to sea.' After the Zen master became the abbot, he asked Guang: 'Have you built the iron boat yet?' Guang had no reply. (Fayan Yi replied on his behalf: 'The abbot would never say such a thing.' Qingliang Qin replied on his behalf: 'Please, abbot, get on the boat.' Zhide Ai said: 'Xuan Sha is also a poor man thinking of old debts.' Fenyang Zhao said: 'He only sees the sharpness of the awl's head, but not the squareness of the chisel's head.' Yunju Yuan said: 'He hasn't even studied Zen yet, why bother thinking about old matters? If he suddenly moves the iron boat, what can Xuan Sha do?') One day, the Zen master sent a monk to deliver a letter to Xuefeng Yicun. Xuefeng Yicun opened the letter and saw three blank sheets of paper. He asked the monk: 'Do you understand?' The monk said: 'I don't understand.' Xuefeng Yicun said: 'Haven't you heard it said, 'A gentleman shares the same wind for a thousand miles' (君子千里同風 - people of virtue influence each other even across great distances)?' The monk returned and reported this. The Zen master said: 'The old man on the mountain, he doesn't even know he missed it.' Asked: 'What about you, abbot?' The Zen master said: 'Early spring is still cold, and I don't understand either.' (Mingzhao Qian said: 'Xuan Sha's three blank sheets of paper, how can the literary talent be so obvious? Xuefeng shares the same wind for a thousand miles, why didn't he know he missed it? Haven't you heard it said, 'Don't raise a son too big, when he grows up he'll be a thief in the house'? The Fifth Patriarch Jie said: 'I thought his beard was red.' Huanglong Nan said: 'Xuefeng isn't saying he has no strengths, but since Xuan Sha saw through him, even now the snow doesn't come out.') Someone asked Jingqing: 'The teachings say, 'Not seeing a single dharma (法 - teaching, law) is a great fault.' So, what dharma is not being seen?' Jingqing pointed to the pillar and said: 'Could it be that this dharma is not being seen?' (Tongan Xian said separately: 'I know the abbot doesn't act rashly.') The Zen master said: 'You can eat the clear water and white rice from Zhejiang.'
佛法未會在(雪竇顯云。大小鏡清。被玄沙熱謾。我當時若見。但向道。靈山授記。也未到如此 溈山喆云。若不是鏡清。幾乎忘前失后。何故。不逢別者。終不開拳 天童華云。鏡清放頑。佛祖也不奈何。若非玄沙深辯來風。幾被露柱吞卻。有人辯得出。妙嚴兩手分付)○問承和尚有言。盡十方世界。是一顆明珠。學人如何得會。師曰。盡十方世界。是一顆明珠。用會作么。僧便休。師來日卻問其僧。盡十方世界。是一顆明珠。汝作么生會。曰盡十方世界。是一顆明珠。用會作么。師曰。知汝向鬼窟里作活計(報慈遂云。一般恁么道。為甚麼卻成鬼窟去)○韋監軍。來謁乃曰。曹山和尚甚奇怪。師曰。撫州取曹山幾里。韋指傍僧曰。上座曾到曹山否。曰曾到。韋曰。撫州取曹山幾里。曰百二十里。韋曰。恁么則上座不到曹山。韋卻起禮拜。師曰。監軍卻須禮此僧。此僧卻具慚愧(云居錫云。甚麼處是此僧具慚愧。若檢得出。許上座有行腳眼 承天宗云。這僧可悲可痛。直饒玄沙具金剛眼睛蹉過韋監軍了也)○問如何是清凈法身。師曰。膿滴滴地○問如何是親切底事。師曰。我是謝三郎○西天有聲明三藏至。閩帥請師辨驗。師以鐵火箸敲銅爐。問是甚麼聲。三藏曰。銅鐵聲。(法眼益別云。請大師為大王 清涼欽云。
聽和尚問)師曰。大王莫受外國人謾。三藏無對(雪竇顯別云。大王宜加信敬。又別三藏云。莫謾外國人 法眼益代云。大師久受大王供養 清涼欽代云。卻是和尚謾大王 凈因成云。既不是銅鐵聲。玄沙喚作什麼聲。然則三藏只知度水。不覺濕衣。玄沙偏解誣人。爭奈國有憲章。且道。三藏謾大王。何似玄沙謾大王 天童覺云。理契則神。貧子獲衣中之寶。情封則物。力士失額上之珠。三藏只解瞻前。不能顧后。還知么。誣人之罪。以罪加之 高峰妙云。大小玄沙。能所未忘。當時賴遇是劉大王。若撞著個本分衲僧。管取一場漏逗)○師南遊莆田縣。排百戲迎接。來日師問小塘長老。昨日許多喧鬧。向甚處去也小塘提起衲衣角。師曰。料掉沒交涉(法眼益別云。昨日有多少喧鬧 清涼欽別云。今日更好笑溈山喆云。大溈則不然。忽有問。遂鳴指一下。如有個。衲子出來云。料掉沒交涉。卻肯他。何故。大丈夫漢。捋虎鬚也是本分。且道。利害在甚處 黃龍新云。奇怪諸禪德。扶豎宗乘。須是小塘長老始得。玄沙為什麼道。料掉沒交涉。我即不然。昨日許多喧鬧。向什麼處去。天共白雲曉。水和明月流 昭覺勤云。或有問山僧。只向道。又是從頭起。他若道料掉沒交涉。劈脊便棒。何故。曹溪波浪如相似。無限平人被
【現代漢語翻譯】 現代漢語譯本 （聽和尚問）師（指雲門文偃禪師）說：『大王不要被外國人欺騙。』三藏（指唐玄奘）無言以對。（雪竇顯另作評論說：『大王應該更加信任和尊敬他。』又對三藏說：『不要欺騙外國人。』法眼文益代為辯解說：『大師長期接受大王的供養。』清涼文欽代為辯解說：『卻是和尚欺騙了大王。』凈因成說：『既然不是銅鐵的聲音，玄沙師備喚作什麼聲音？』如此說來，三藏只知道渡水，不覺得衣服濕了。玄沙偏偏善於誣陷人，無奈國家有**。且說，三藏欺騙大王，和玄沙欺騙大王，哪個更厲害？』天童正覺說：『理智契合則神奇，貧窮的人得到衣服中的寶物。情感封閉則滯礙，力士失去額頭上的寶珠。三藏只懂得瞻前，不能顧后。還知道嗎？誣陷人的罪過，要罪加一等。』高峰原妙說：『玄沙師備啊玄沙師備，能與所未忘。當時幸虧遇到的是劉大王，如果撞見一個安分守己的僧人，定要讓他出丑。』） 雲門文偃禪師南遊到莆田縣，當地人安排各種戲曲迎接他。第二天，雲門文偃禪師問小塘長老：『昨天這麼喧鬧，都到哪裡去了？』小塘長老提起袈裟的衣角。雲門文偃禪師說：『料掉沒交涉（毫無關係）。』（法眼文益另作評論說：『昨天有多少喧鬧？』清涼文欽另作評論說：『今天更好笑。』溈山喆說：『大溈山的說法則不然，如果有人問，就彈指一下。如果有個衲子出來說：『料掉沒交涉。』卻認可他。為什麼？大丈夫漢，捋虎鬚也是本分。且說，利害在哪裡？』黃龍慧新說：『奇怪啊各位禪德，扶持宗乘，必須是小塘長老才行。玄沙師備為什麼說『料掉沒交涉』？我卻不這樣說。昨天這麼喧鬧，都到哪裡去了？天與白雲一同破曉，水和明月一起流淌。』昭覺克勤說：『或者有人問我，我只說：『又是從頭開始。』他如果說『料掉沒交涉』，就劈頭蓋臉一棒。為什麼？曹溪的波浪如此相似，無數的普通人被淹沒。』）
【English Translation】 English version (Hearing the monk ask) The Master (referring to Zen Master Yunmen Wenyan) said: 'Great King, do not be deceived by foreigners.' Sanzang (referring to Tang Xuanzang) had no response. (Xuedou Xian commented separately: 'Great King should have more faith and respect.' He also said to Sanzang: 'Do not deceive foreigners.' Fayan Wenyi defended him, saying: 'The Master has long received offerings from the Great King.' Qingliang Wenqin defended him, saying: 'It is the monk who is deceiving the Great King.' Jingyin Cheng said: 'Since it is not the sound of copper or iron, what sound does Xuansha Shibei call it?' Thus, Sanzang only knows how to cross the water, unaware that his clothes are wet. Xuansha is particularly good at framing people, but the country has **. Let's say, Sanzang deceiving the Great King, and Xuansha deceiving the Great King, which is more serious?' Tiantong Zhengjue said: 'When reason aligns, it is miraculous; a poor man obtains a treasure in his clothes. When emotions are sealed, it is obstructive; a strong man loses the pearl on his forehead. Sanzang only knows how to look forward, not backward. Do you know? The crime of framing people should be punished with a heavier sentence.' Gaofeng Yuanmiao said: 'Xuansha Shibei, ah, Xuansha Shibei, the subject and object are not forgotten. Fortunately, it was King Liu at that time; if he had encountered a self-possessed monk, he would have been embarrassed.') Zen Master Yunmen Wenyan traveled south to Putian County, where the locals arranged various plays to welcome him. The next day, Zen Master Yunmen Wenyan asked Elder Xiaotang: 'Yesterday it was so noisy, where did it all go?' Elder Xiaotang raised the corner of his kasaya. Zen Master Yunmen Wenyan said: 'Liao diao mei jiao she (irrelevant/nothing to do with it).' (Fayan Wenyi commented separately: 'How much noise was there yesterday?' Qingliang Wenqin commented separately: 'Today is even more laughable.' Guishan Zhe said: 'The saying of Great Guishan is not like this; if someone asks, he would snap his fingers. If a monk comes out and says: 'Liao diao mei jiao she,' he would acknowledge him. Why? A great man, stroking a tiger's whiskers is also his duty. Let's say, where is the advantage and disadvantage?' Huanglong Huixin said: 'Strange, all you Zen masters, supporting the sect, it must be Elder Xiaotang. Why did Xuansha Shibei say 'Liao diao mei jiao she'? I would not say that. Yesterday it was so noisy, where did it all go? The sky dawns with white clouds, and the water flows with the bright moon.' Zhaojue Keqin said: 'Perhaps someone asks me, I would just say: 'It starts all over again.' If he says 'Liao diao mei jiao she,' I would hit him with a stick. Why? The waves of Caoxi are so similar, countless ordinary people are drowned.')
陸沉 南華昺云。玄沙恁么道。還有得失是非也無。若謂有。當人未具眼在。若謂無。因甚麼道。料掉沒交涉。還會么。是非已去了。是非里薦取)○師示眾曰。世尊道。吾有正法眼藏。付囑摩訶大迦葉。猶如畫月。曹溪豎拂。猶如指月。時鼓山出衆曰。月聻。師曰。這個阿師。就我覓月。鼓山不肯卻歸眾。曰道我就他覓月(雪竇顯云。玄沙與鼓山。如排百萬大陣祇拋瓦礫相擊。或有衲僧辯得。當知正法眼藏。付囑有在 護國元云。玄沙鼓山。各說道理。要且未識月在。諸人要識月么。幸無偏照處。剛有未明人)○問僧。乾闥婆城。汝作么生會。曰如夢如幻(法眼益別。敲物示之)○師與地藏。在方丈說話。夜深。侍者閉卻門。師曰。門總閉了。汝作么生得出去。地藏曰。喚甚麼作門(清涼欽別云。和尚莫欲歇去)○師以杖拄地。問長生曰。僧見俗見。男見女見。汝作么生見。曰和尚還見皎然見處么。師曰。相識滿天下○師舉志公曰。每日拈香擇火。不知身是道場。乃曰。每日拈香擇火。不知真個道場(報慈遂云。祇如此二尊宿語。還有親疏也無)○師與韋監軍吃果子。韋問。如何是日用而不知。師拈起果子曰吃。韋吃果子了再問。師曰。祇這是日用而不知○師問明真大師。善財參彌勒。彌勒指歸文殊。文殊指歸佛處
【現代漢語翻譯】 現代漢語譯本 陸沉（沒落），南華昺云（人名）。玄沙（玄沙師備，唐代禪師）這麼說，還有得失是非嗎？如果說有，說明這個人還沒有具備慧眼。如果說沒有，又為什麼這麼說？這簡直是胡說八道，毫不相干。你們會嗎？是非已經過去了，要在是非之中去領會。（○師父開示大眾說）世尊（釋迦牟尼佛）說，我有正法眼藏（佛法正宗），付囑給摩訶迦葉（佛陀十大弟子之一）。這就像畫月亮一樣。曹溪（六祖慧能）豎起拂塵，就像指月亮一樣。當時鼓山（鼓山神晏禪師）出來問道：『月亮在哪裡？』師父說：『這個阿師（和尚），竟然向我尋求月亮。』鼓山不肯，回到大眾中，說道：『我說我就向他尋求月亮。』（雪竇顯（宋代禪師）說：玄沙和鼓山，就像排開百萬大軍，只是用瓦礫互相攻擊。如果有僧人能夠辨別出來，就應當知道正法眼藏的付囑是存在的。護國元（人名）說：玄沙和鼓山，各自說著道理，但都沒有認識到月亮在哪裡。各位想要認識月亮嗎？幸好月亮沒有偏頗的照耀之處，只是還有不明真相的人。）（○）問僧人：乾闥婆城（海市蜃樓），你作何理解？答：如夢如幻。（法眼益（法眼文益禪師）另外用敲擊物體來開示）（○）師父與地藏（地藏桂琛禪師），在方丈（寺院住持的房間）里說話。夜深了，侍者把門關上了。師父說：『門都關上了，你打算怎麼出去？』地藏說：『把什麼叫做門？』（清涼欽（人名）另外說：和尚莫非想要休息去了？）（○）師父用拄杖敲擊地面，問長生（人名）說：僧人看見，俗人看見，男人看見，女人看見，你作何看見？答：和尚還看見皎然（皎然，唐代詩僧）的見處嗎？師父說：相識滿天下。（○）師父舉志公（寶誌禪師）的話說：每日拈香擇火，不知身是道場。於是說：每日拈香擇火，不知真正的道場在哪裡。（報慈遂（人名）說：只是如此二位尊宿（高僧）的話，還有親疏之分嗎？）（○）師父與韋監軍（韋監軍，官名）吃果子。韋問：如何是日用而不知？師父拿起果子說：吃。韋吃完果子又問。師父說：只是這個就是日用而不知。（○）師父問明真大師（人名）：善財（善財童子）參拜彌勒（彌勒菩薩），彌勒指引他去見文殊（文殊菩薩），文殊指引他去見佛。
【English Translation】 English version Lu Chen (decline), Nanhua Bingyun (personal name). Xuansha (Xuansha Shibei, a Chan master of the Tang Dynasty) said this, is there still gain, loss, right, and wrong? If you say there is, it means that person does not yet possess the eye of wisdom. If you say there isn't, then why say it? This is simply nonsense, completely irrelevant. Do you understand? Right and wrong have already passed; you must comprehend within right and wrong. (○ The master instructed the assembly, saying) The World Honored One (Sakyamuni Buddha) said, 'I have the Treasury of the Correct Dharma Eye (the true essence of the Buddha's teachings), entrusted to Mahākāśyapa (one of the Buddha's ten great disciples).' This is like painting the moon. Caoxi (the Sixth Patriarch Huineng) raised the whisk, like pointing at the moon. At that time, Gushan (Gushan Shenyan Chan Master) came out and asked, 'Where is the moon?' The master said, 'This ashi (monk) is actually seeking the moon from me.' Gushan refused and returned to the assembly, saying, 'I said I would seek the moon from him.' (Xuedou Xian (a Chan master of the Song Dynasty) said: Xuansha and Gushan are like deploying a million troops, only attacking each other with tiles. If a monk can discern this, he should know that the entrustment of the Treasury of the Correct Dharma Eye exists. Huguo Yuan (personal name) said: Xuansha and Gushan each speak of reason, but neither has recognized where the moon is. Do you all want to recognize the moon? Fortunately, the moon has no biased illumination, but there are still people who do not understand the truth.) (○) Asked a monk: 'Gandharva City (mirage), how do you understand it?' Answered: 'Like a dream, like an illusion.' (Fayan Yi (Fayan Wenyi Chan Master) separately used striking an object to instruct.) (○) The master and Dizang (Dizang Guichen Chan Master) were talking in the abbot's room (the room of the temple's abbot). Late at night, the attendant closed the door. The master said, 'The door is all closed; how do you plan to get out?' Dizang said, 'What do you call a door?' (Qingliang Qin (personal name) separately said: 'Is the abbot perhaps wanting to rest?') (○) The master struck the ground with his staff and asked Changsheng (personal name), 'Monks see, laypeople see, men see, women see, how do you see?' Answered: 'Does the abbot still see the seeing of Jiaoran (Jiaoran, a Tang Dynasty poet-monk)?' The master said, 'Acquaintances fill the world.' (○) The master quoted Zhigong's (Baizhi Chan Master) words, saying, 'Every day, picking incense and choosing fire, not knowing that the body is the dojo (place of enlightenment).' Then he said, 'Every day, picking incense and choosing fire, not knowing where the true dojo is.' (Bao Ci Sui (personal name) said: 'Are there still distinctions of closeness and distance in just these words of these two venerable monks (high monks)?') (○) The master and Military Supervisor Wei (Military Supervisor Wei, official title) were eating fruit. Wei asked, 'What is daily use without knowing?' The master picked up a fruit and said, 'Eating.' Wei finished eating the fruit and asked again. The master said, 'Just this is daily use without knowing.' (○) The master asked Great Master Mingzhen (personal name): 'Sudhana (Sudhana-kumāra) visited Maitreya (Maitreya Bodhisattva), Maitreya directed him to see Manjushri (Manjushri Bodhisattva), Manjushri directed him to see the Buddha.'
。汝道佛指歸甚麼處。曰不知。師曰。情知汝不知(法眼益別云。喚甚麼作佛)○大普玄通到禮覲。師曰。你在彼住。莫誑惑人家男女。曰玄通祇是開個供養門。晚來朝去。爭敢作恁么事。師曰事難。曰真情是難。師曰。甚麼處是難處。曰為伊不肯承當。師便入方丈。拄卻門○泉守王公。請師登樓。先語客司曰。待我引大師到樓前。便舁卻梯。客司稟旨。公曰。請大師登樓。師視樓。複視其人。乃曰。佛法不是此道理(法眼益云。未舁梯時。日幾度登樓)○師與泉守。在室中說話。有一沙彌。揭簾入見。卻退步而出。師曰。那沙彌。好與二十拄杖。泉守曰。恁么即某甲罪過。(同安顯別云。祖師來也)師曰。佛法不是恁么(鏡清怤云。不為打水。有僧問。不為打水。意作么生。鏡清云。青山碾為塵。敢保沒閑人)。
長慶慧棱禪師(雪峰存法嗣)
福州長慶慧棱禪師。杭州鹽官人也。姓孫氏。歷參禪苑。后參靈云。問如何是佛法大意。靈云曰。驢事未去。馬事到來。師如是往來雪峰玄沙。二十年間。坐破七個蒲團。不明此事。一日捲簾。忽然大悟。乃有頌曰。也大差也大差。捲起簾來見天下。有人問我解何宗。拈起拂子劈口打。雪峰舉謂玄沙曰。此子徹去也。玄沙曰。未可。此是意識著述。更須勘過始得
【現代漢語翻譯】 現代漢語譯本： 你說道佛最終歸向何處？（僧）說：不知道。師傅說：明明知道你不知道。（法眼益禪師另外說道：把什麼叫做佛？）大普玄通前來禮拜。師傅說：你住在那邊，不要迷惑人家的男女。玄通說：玄通只是開了個供養的門路，早來晚去，怎敢做那樣的事。師傅說：事情難辦。玄通說：真情實意是難辦。師傅說：什麼地方是難處？玄通說：因為他不肯承擔。師傅便進入方丈，關上了門。 泉州太守王公，請師傅登樓。先告訴主管人員說：等我引大師到樓前，就把梯子撤掉。主管人員稟告了旨意。王公說：請大師登樓。師傅看看樓，又看看那個人，於是說：佛法不是這個道理。（法眼益禪師說：還沒撤梯子的時候，（太陽）已經幾次登樓了？） 師傅與泉州太守在房間里說話，有一個沙彌，掀開簾子進來拜見，卻又退步而出。師傅說：那個沙彌，應該打二十拄杖。泉州太守說：這樣說來，那就是我的罪過了。（同安顯禪師另外說道：祖師來了。）師傅說：佛法不是這樣。（鏡清怤禪師說：不是爲了打水。有僧人問：不是爲了打水，意圖是什麼？鏡清說：青山碾為塵，敢保沒有閑人）。
長慶慧棱禪師（雪峰義存的法嗣）
福州長慶慧棱禪師，杭州鹽官人，姓孫。他遍參禪院，後來參拜靈云禪師，問：什麼是佛法的大意？靈云禪師說：驢的事情還沒過去，馬的事情又到來了。慧棱禪師就這樣往來於雪峰義存禪師和玄沙師備禪師處，二十年間，坐破了七個蒲團，還不明白這件事。一天，他捲起簾子，忽然大悟，於是作頌說：也大差，也大差，捲起簾來見天下。有人問我解何宗，拈起拂子劈口打。雪峰義存禪師舉起這件事告訴玄沙師備禪師說：這個弟子徹悟了。玄沙師備禪師說：還不能這麼說，這只是意識的著述，還要勘驗過了才行。
【English Translation】 English version: You say, where does the Buddha's finger ultimately point? (The monk) said: I do not know. The master said: I clearly know that you do not know. (Zen Master Fayan Yi separately said: What do you call Buddha?) Da Pu Xuantong came to pay respects. The master said: You live there, do not deceive the men and women of other families. Xuantong said: Xuantong is just opening a door for offerings, coming early and leaving late, how dare I do such a thing. The master said: Things are difficult. Xuantong said: Sincerity is difficult. The master said: Where is the difficulty? Xuantong said: Because he is unwilling to take responsibility. The master then entered the abbot's room and closed the door. The Prefect of Quanzhou, Lord Wang, invited the master to ascend the tower. He first told the clerks: When I lead the master to the front of the tower, remove the ladder. The clerks reported the order. Lord Wang said: Please, Master, ascend the tower. The master looked at the tower and then at the person, and then said: The Buddha's Dharma is not this principle. (Zen Master Fayan Yi said: Before the ladder was removed, how many times had (the sun) ascended the tower?) The master was talking with the Prefect of Quanzhou in the room. A Shami (novice monk) lifted the curtain and came in to pay respects, but then stepped back out. The master said: That Shami should be given twenty blows with a staff. The Prefect of Quanzhou said: In that case, it is my fault. (Zen Master Tongan Xian separately said: The Patriarch has arrived.) The master said: The Buddha's Dharma is not like this. (Zen Master Jingqing Fu said: It is not for drawing water. A monk asked: It is not for drawing water, what is the intention? Jingqing said: Grind the green mountains into dust, I dare guarantee there are no idle people).
Zen Master Changqing Huiling (a Dharma successor of Xuefeng Yicun)
Zen Master Changqing Huiling of Fuzhou was a native of Yanguan, Hangzhou, with the surname Sun. He visited various Zen monasteries and later paid respects to Zen Master Lingyun, asking: What is the great meaning of the Buddha's Dharma? Zen Master Lingyun said: The donkey's business has not yet passed, and the horse's business has arrived. Zen Master Huiling traveled back and forth between Zen Master Xuefeng Yicun and Zen Master Xuansha Shibei for twenty years, wearing out seven meditation cushions, and still did not understand this matter. One day, he rolled up the curtain and suddenly had a great enlightenment, and then composed a verse saying: Also a great difference, also a great difference, rolling up the curtain to see the world. If someone asks me what sect I understand, I pick up the whisk and strike the mouth. Zen Master Xuefeng Yicun raised this matter and told Zen Master Xuansha Shibei, saying: This disciple has thoroughly understood. Zen Master Xuansha Shibei said: It cannot be said like that yet, this is just the writing of consciousness, it still needs to be examined before it can be confirmed.
。至晚眾僧上來問訊。雪峰謂師曰。備頭陀。未肯汝在。汝實有正悟。對眾舉來。師又有頌曰。萬象之中獨露身。唯人自肯乃方親。昔時謬向途中覓。今日看來火里冰。雪峰乃顧玄沙曰。不可更是意識著述。師問雪峰曰。從上諸聖傳受一路。請師垂示。雪峰良久。師設禮而退。雪峰乃微笑。師入方丈參。雪峰曰。是甚麼。師曰。今日天晴好普請○師在西院。問詵上座曰。這裡有象骨山。汝曾到么。曰不曾到。師曰。為甚麼不到。曰自有本分事在。師曰。作么生是上座本分事。詵乃提起衲衣角。師曰。為當祇這個。別更有。曰上座見個甚麼。師曰。何得龍頭蛇尾○保福辭歸雪峰。謂師曰。山頭和尚。或問上座信。作么生祗對。師曰。不避腥膻。亦有少許。曰通道甚麼。師曰。教我分付阿誰。曰從展雖有此語。未必有恁么事。師曰。若然者。前程全自阇黎○師與保福遊山。保福問。古人道。妙峰山頂。莫祇這個便是也無。師曰。是即是。可惜許(僧問鼓山。祇如長慶恁么道。意作么生。鼓山云。孫公若無此語。可謂髑髏遍野 鏡清怤云。若不是孫公。便見髑髏遍野 雪竇顯云。今日共這漢遊山。圖個什麼。復云。百千年后。不道全無。祇是少 鼓山晏云。長慶若不與么。紅旗遍野。白骨連山)○師來往雪峰。二十九載。天
【現代漢語翻譯】 現代漢語譯本 到了晚上，眾僧前來問候。雪峰（Xuefeng，禪宗大師名號）對師父說：『備頭陀（Bei Toutuo，僧人名號），我還不認可你。你如果真的有正確的領悟，就在大家面前說出來。』師父又作了一首頌：『萬象之中獨露身，唯人自肯乃方親。昔時謬向途中覓，今日看來火里冰。』雪峰於是回頭對玄沙（Xuansha，禪宗大師名號）說：『不可再用意識去寫作。』師父問雪峰：『從上代諸位聖人傳授下來的道路，請師父開示。』雪峰沉默了很久。師父行禮後退下。雪峰於是微笑。師父進入方丈室參拜。雪峰說：『是什麼？』師父說：『今天天氣好，適合普請（指集體勞作）。』師父在西院，問詵上座（Shen Shangzuo，僧人尊稱）說：『這裡有象骨山，你曾經去過嗎？』回答說：『不曾去過。』師父說：『為什麼不去？』回答說：『自有本分事在。』師父說：『怎麼是上座的本分事？』詵於是提起袈裟的衣角。師父說：『難道僅僅是這個，還是另有其他？』回答說：『上座您看到了什麼？』師父說：『怎麼能虎頭蛇尾。』保福（Baofu，僧人名號）告辭返回雪峰，對師父說：『山頭和尚如果問上座關於我的情況，您怎麼回答？』師父說：『不避腥膻，亦有少許。』問：『相信什麼？』師父說：『教我分付阿誰（讓我交給誰）？』回答說：『從展（Congzhan，僧人名號）雖然有此語，未必有這樣的事。』師父說：『如果這樣，前程全靠阇黎（陀黎是對僧人的尊稱）。』師父與保福一同遊山。保福問：『古人說，妙峰山頂，莫非就是這個嗎？』師父說：『是即是，可惜許。』（有僧人問鼓山（Gushan，地名）：『如果長慶（Changqing，僧人名號）這樣說，意圖是什麼？』鼓山說：『孫公（Sungong，人名）如果沒有這句話，可以說是髑髏遍野（到處都是死人）。』鏡清怤（Jingqing Fu，僧人名號）說：『如果不是孫公，便會看見髑髏遍野。』雪竇顯（Xuedou Xian，僧人名號）說：『今天和這個人一起遊山，圖個什麼？』又說：『百千年后，不道全無，只是少。』鼓山晏（Gushan Yan，僧人名號）說：『長慶如果不這樣說，紅旗遍野，白骨連山。』）師父來往雪峰二十九年，天
【English Translation】 English version In the evening, the monks came to pay their respects. Xuefeng (Xuefeng, name of a Chan master) said to the master: 'Bei Toutuo (Bei Toutuo, name of a monk), I still don't acknowledge you. If you truly have correct enlightenment, then speak it in front of everyone.' The master then composed a verse: 'Alone the body is revealed amidst all phenomena, only when one acknowledges oneself can one be truly intimate. In the past, I mistakenly sought it along the way, today I see ice in the fire.' Xuefeng then turned to Xuansha (Xuansha, name of a Chan master) and said: 'Do not write using consciousness anymore.' The master asked Xuefeng: 'The path transmitted by all the sages from above, please instruct me.' Xuefeng remained silent for a long time. The master bowed and withdrew. Xuefeng then smiled. The master entered the abbot's room to pay respects. Xuefeng said: 'What is it?' The master said: 'Today the weather is good, suitable for general labor (referring to collective work).' The master was in the west courtyard and asked Shen Shangzuo (Shen Shangzuo, honorific title for a monk): 'There is Elephant Bone Mountain here, have you ever been there?' He replied: 'I have not been there.' The master said: 'Why haven't you been there?' He replied: 'I have my own duties.' The master said: 'What is the Shangzuo's duty?' Shen then raised the corner of his kasaya (monk's robe). The master said: 'Is it just this, or is there something else?' He replied: 'What did Shangzuo see?' The master said: 'How can it be a dragon's head and a snake's tail?' Baofu (Baofu, name of a monk) bid farewell to return to Xuefeng, and said to the master: 'If the abbot of the mountain asks Shangzuo about me, how will you answer?' The master said: 'Not avoiding the tainted, there is also a little.' He asked: 'Believe in what?' The master said: 'Who should I entrust it to?' He replied: 'Although Congzhan (Congzhan, name of a monk) has this saying, it may not be so.' The master said: 'If that is the case, the future depends entirely on the Acharya (Acharya is an honorific title for a monk).' The master and Baofu went to visit the mountain together. Baofu asked: 'The ancients said, the top of Miaofeng Mountain, could it be this?' The master said: 'It is, but it's a pity.' (A monk asked Gushan (Gushan, place name): 'If Changqing (Changqing, name of a monk) said this, what is the intention?' Gushan said: 'If Sungong (Sungong, person's name) did not have this saying, it could be said that skulls are everywhere.' Jingqing Fu (Jingqing Fu, name of a monk) said: 'If it weren't for Sungong, you would see skulls everywhere.' Xuedou Xian (Xuedou Xian, name of a monk) said: 'What is the point of visiting the mountain with this person today?' He also said: 'Hundreds and thousands of years later, it is not that there is nothing, but there is less.' Gushan Yan (Gushan Yan, name of a monk) said: 'If Changqing didn't say that, red flags would be everywhere, and white bones would be connected to the mountains.') The master came and went to Xuefeng for twenty-nine years, the sky
祐三年。泉州刺史王延彬。請住招慶。開堂日。公朝服趨隅曰。請師說法。師曰。還聞么。公設拜。師曰。雖然如此。恐有人不肯○一日王太傅入院。見方丈門閉。問演侍者曰。有人敢道。太師在否。演曰。有人敢道。太師不在否(法眼益別云。太傅識太師)○上堂。總似今日。老胡有望。保福曰。總似今日。老胡絕望(報慈遂云。恁么道。是相見語。不是相見語 黃龍南云。總似今日。曹溪絕流 天童覺云。富嫌千口少。貧恨一身多)○安國𤦆和尚。得師號。師去作賀。𤦆出接。師曰。師號來邪。𤦆曰來也。師曰。是甚麼號。曰明真。師乃展手。𤦆曰。甚麼處去來。師曰。幾不問過○問古人有言。相逢不拈出。舉意便知有時如何。師曰。知有也未(僧又問保福展。保福云。此是誰語。云丹霞語。保福云。去。莫妨我打睡)○師入僧堂。舉起疏頭曰。見即不見。還見么。眾無對(法眼益代云。縱受得到別處。亦不敢呈人)○師到羅山。見制龕子。以杖敲龕曰。太煞預備。羅山曰。拙佈置。師曰。還肯入也無。羅山乃吽吽○上堂。凈潔打疊了也。卻近前問我覓我。劈脊與你一棒。有一棒到你。你鬚生慚愧。無一棒到你。你又向甚麼處會(雪竇顯云。雪竇即不然。凈潔打疊了也。直須近前就我覓我。劈脊與一棒。有一棒到
【現代漢語翻譯】 現代漢語譯本 祐三年（940年），泉州刺史王延彬，請法眼禪師住持招慶寺。開堂之日，王延彬身穿朝服走到角落，說：『請師父說法。』法眼禪師說：『還聽得見么？』王延彬行禮。法眼禪師說：『雖然如此，恐怕有人不肯。』 一日，王太傅來到寺院，看見方丈的門關著，問演侍者說：『有人敢說，太師在嗎？』演侍者說：『有人敢說，太師不在嗎？』（法眼益禪師另有評語說：『太傅認識太師。』） 上堂說法時，法眼禪師說：『總是像今天這樣，老胡（指達摩祖師）還有希望。』保福禪師說：『總是像今天這樣，老胡就絕望了。』（報慈禪師於是說：『這麼說，是相見的話，還是不相見的話？』黃龍南禪師說：『總是像今天這樣，曹溪（指六祖慧能）的法脈就斷絕了。』天童覺禪師說：『富人嫌一千張嘴還少，窮人恨不得自己只有一個身體。』） 安國𤦆和尚，得到了『明真』的師號。法眼禪師前去祝賀，𤦆和尚出來迎接。法眼禪師說：『師號來了嗎？』𤦆和尚說：『來了。』法眼禪師說：『是什麼號？』𤦆和尚說：『明真。』法眼禪師於是伸出手。𤦆和尚說：『從什麼地方來？』法眼禪師說：『差點沒問過。』 有僧人問：『古人有言，相逢不拈出，舉意便知有時，這是什麼意思？』法眼禪師說：『知道有這個「有」了嗎？』（僧人又問保福禪師，保福禪師反問道：『這是誰說的話？』僧人回答說：『是丹霞禪師說的話。』保福禪師說：『去，不要妨礙我睡覺。』） 法眼禪師進入僧堂，舉起疏頭（名冊）說：『見即不見，還見嗎？』眾僧沒有回答。（法眼益禪師代為回答說：『縱然接受得到，到別處，也不敢拿出來給人看。』） 法眼禪師到羅山，看見製作好的龕子，用拄杖敲擊龕子說：『太早準備了。』羅山禪師說：『拙劣的佈置。』法眼禪師說：『還肯進去嗎？』羅山禪師於是吽吽叫。 上堂說法時，法眼禪師說：『乾乾淨淨地打掃整理好了，卻走近前來問我，尋找我，劈頭就給你一棒。有一棒打到你，你必須感到慚愧。沒有一棒打到你，你又向什麼地方去體會？』（雪竇顯禪師說：『雪竇我就不是這樣。乾乾淨淨地打掃整理好了，就必須走近前來就我尋找我，劈頭就給你一棒。有一棒打到』
【English Translation】 English version In the third year of You (940 AD), Wang Yanbin, the prefect of Quanzhou, invited Zen Master Fayan to reside at Zhaoqing Temple. On the day of the opening ceremony, Wang Yanbin, dressed in court attire, walked to a corner and said, 'Please, Master, preach the Dharma.' Zen Master Fayan said, 'Can you still hear it?' Wang Yanbin bowed. Zen Master Fayan said, 'Even so, I'm afraid some people won't agree.' One day, Grand Tutor Wang came to the temple and saw the abbot's door closed. He asked the attendant Yan, 'Does anyone dare to say, is the Grand Master in?' The attendant Yan said, 'Does anyone dare to say, is the Grand Master not in?' (Zen Master Fayan Yi commented separately, 'The Grand Tutor knows the Grand Master.') When lecturing in the hall, Zen Master Fayan said, 'Always like today, the old barbarian (referring to Bodhidharma) still has hope.' Zen Master Baofu said, 'Always like today, the old barbarian is in despair.' (Zen Master Bao Ci then said, 'Speaking like this, is it a meeting or not a meeting?' Zen Master Huanglong Nan said, 'Always like today, the Caoxi (referring to the Sixth Patriarch Huineng) lineage is cut off.' Zen Master Tiantong Jue said, 'The rich hate having too few mouths, the poor hate having too much of a body.') Monk Anguo 𤦆 received the title 'Mingzhen' (明真, meaning 'Clear Truth'). Zen Master Fayan went to congratulate him, and Monk 𤦆 came out to greet him. Zen Master Fayan said, 'Has the title come?' Monk 𤦆 said, 'It has come.' Zen Master Fayan said, 'What is the title?' Monk 𤦆 said, 'Mingzhen.' Zen Master Fayan then extended his hand. Monk 𤦆 said, 'Where did you come from?' Zen Master Fayan said, 'Almost didn't ask.' A monk asked, 'The ancients said, 'When meeting, do not bring it up; when the intention arises, one knows there is a time.' What does this mean?' Zen Master Fayan said, 'Do you know there is this 'is'?' (The monk also asked Zen Master Baofu, and Zen Master Baofu asked in return, 'Who said this?' The monk replied, 'Zen Master Danxia said it.' Zen Master Baofu said, 'Go away, don't disturb my sleep.') Zen Master Fayan entered the monks' hall, raised the register and said, 'Seeing is not seeing, do you still see?' The monks did not answer. (Zen Master Fayan Yi answered on their behalf, 'Even if you receive it, you wouldn't dare show it to others elsewhere.') Zen Master Fayan went to Luoshan and saw the prepared niche. He struck the niche with his staff and said, 'Prepared too early.' Zen Master Luoshan said, 'Clumsy arrangement.' Zen Master Fayan said, 'Are you willing to go in?' Zen Master Luoshan then hummed. When lecturing in the hall, Zen Master Fayan said, 'Cleaned and tidied up, but come forward to ask me, to seek me, I'll give you a blow on the head. If a blow hits you, you must feel ashamed. If no blow hits you, where will you realize it?' (Zen Master Xuedou Xian said, 'Xuedou is not like that. Cleaned and tidied up, you must come forward to me to seek me, I'll give you a blow on the head. If a blow hits'
你。你即受屈。無一棒到你。與你平出。但與么會 黃龍清云。長慶只知支離擁腫。不知道之根源。雪竇引蔓牽枝。未免隨波逐浪。寶峰則不然。凈潔打疊了也。近前來只向道。會么。歸堂去。雖然如是。也須是仙陀婆始得)○師有時。拈拄杖曰。識得這個。一生參學事畢(雲門偃云。識得這個。為什麼不住 靈巖安云。恁么住者。喪我兒孫。恁么去者。寒灰髮焰。然雖如是。都未得剿絕在。拈拄杖云。識得這個。遂卓一下云。敲出鳳凰五色髓。擊碎驪龍明月珠)○問羚羊掛角時如何。師曰。草里漢。曰掛角后如何。師曰。亂叫喚。曰畢竟如何。師曰。驢事未去。馬事到來。(雪竇顯云。寧可碎身如微塵。終不瞎個眾生眼。長慶較些子。復云。一般漢。設使𦏰羊未掛角。也似萬里望鄉關 天奇瑞雲飢者易爲食。渴者易為飲。尋逐機境。枉分離坎。空教覿面收放。到底難憑信實。不遇知音者。徒勞話歲寒)○僧問。如何是文彩未生時事。師曰。汝先舉。我后舉。其僧但立而已。(法眼益別云。請和尚舉)師曰。汝作么生舉。曰某甲截舌有分○保福遷化。僧問。保福拋卻殼漏子。向甚麼處去也。師曰。且道。保福在那個殼漏子里(法眼益別云。那個是保福殼漏子)○閩帥夫人崔氏。(奉道自稱練師)遣使送衣物至曰。練師
【現代漢語翻譯】 現代漢語譯本： 你，你就是受委屈。沒有一棒打到你，與你平起平坐。但如果這樣理解，黃龍清云、長慶只知道支離破碎地堆砌，不知道它的根源。雪竇引蔓牽枝，未免隨波逐浪。寶峰則不然，乾乾淨淨地打理好了。近前來只問：『會么？』歸堂去。雖然如此，也必須是仙陀婆（梵語，意為『鹽』）才行。） 師父有時拿起拄杖說：『認識這個，一生參學的事就完了。』（雲門偃說：『認識這個，為什麼不住？』靈巖安說：『這樣住著，喪失我的兒孫。那樣離去，寒灰復燃。』雖然如此，都還沒有徹底解決。拿起拄杖說：『認識這個。』於是卓了一下說：『敲出鳳凰五色髓，擊碎驪龍明月珠。』） 問：『羚羊掛角時如何？』師父說：『草里漢。』（比喻不識貨的人）問：『掛角后如何？』師父說：『亂叫喚。』問：『畢竟如何？』師父說：『驢事未去，馬事到來。』（比喻舊的問題沒解決，新的問題又來了） （雪竇顯說：『寧可碎身如微塵，終不瞎個眾生眼。』長慶稍微好些，又說：『一般漢。設使羚羊未掛角，也似萬里望鄉關。』天奇瑞說：『飢餓的人容易滿足食物，口渴的人容易滿足飲水。尋逐機境，枉自分離坎。空教覿面收放，到底難憑信實。不遇知音者，徒勞話歲寒。』） 僧人問：『如何是文彩未生時的事？』師父說：『你先舉，我后舉。』那僧人只是站著。（法眼益另外說：『請和尚舉。』）師父說：『你作么生舉？』（你如何說？）答：『某甲截舌有分。』（我有截舌的份。） 保福圓寂，僧人問：『保福拋卻殼漏子（比喻肉身），向甚麼處去也？』師父說：『且道，保福在那個殼漏子里？』（法眼益另外說：『那個是保福殼漏子？』） 閩帥夫人崔氏（信奉道教，自稱練師）派使者送衣物來說：『練師……』
【English Translation】 English version: You, you are being wronged. No stick hits you, you are on equal footing. But if you understand it this way, Huanglong Qingyun and Changqing only know how to piece things together disjointedly, not knowing its root. Xuedou draws vines and branches, inevitably following the waves. Baofeng is not like that, he has cleaned up everything neatly. Come closer and just ask: 'Do you understand?' Go back to the hall. Even so, it must be Sendhava (Sanskrit, meaning 'salt') to work.) The master sometimes picked up his staff and said: 'Recognize this, and the matter of studying for a lifetime is over.' (Yunmen Yan said: 'Recognize this, why not stay?' Lingyan An said: 'Staying like this, I will lose my children and grandchildren. Leaving like that, cold ashes will reignite.' Even so, it has not been completely resolved. Picking up the staff, he said: 'Recognize this.' Then he struck it once and said: 'Knock out the five-colored marrow of the phoenix, smash the bright moon pearl of the black dragon.') Asked: 'What is it like when the antelope hangs its horns?' The master said: 'Country bumpkin.' (A metaphor for someone who doesn't know good stuff) Asked: 'What about after hanging the horns?' The master said: 'Shouting and yelling.' Asked: 'What is it like after all?' The master said: 'The donkey's business has not gone, and the horse's business has arrived.' (A metaphor for old problems not being solved, and new problems arriving) (Xuedou Xian said: 'I would rather shatter my body like dust than blind the eyes of sentient beings.' Changqing is slightly better, and said: 'Ordinary people. Even if the antelope has not hung its horns, it is like looking at one's hometown from ten thousand miles away.' Tianqi Rui said: 'Hungry people are easily satisfied with food, and thirsty people are easily satisfied with drink. Seeking after opportunities, one separates oneself in vain. Teaching face to face, it is difficult to rely on the truth in the end. Without meeting a kindred spirit, it is futile to talk about the cold season.') A monk asked: 'What is the matter before the birth of literary talent?' The master said: 'You raise it first, and I will raise it later.' The monk just stood there. (Fayan Yi said separately: 'Please, master, raise it.') The master said: 'How do you raise it?' (How do you say it?) He replied: 'I have a share in cutting off my tongue.' (I have a share in cutting off my tongue.) Baofu passed away, and a monk asked: 'Baofu has thrown away his shell (a metaphor for the physical body), where has he gone?' The master said: 'Tell me, in which shell is Baofu?' (Fayan Yi said separately: 'Which is Baofu's shell?') Madam Cui of the Min commander (a follower of Taoism, calling herself a practitioner) sent an envoy to deliver clothes and said: 'The practitioner...'
令就大師請回信。師曰。傳語練師。領取回信。須臾使卻來師前唱喏。便回。師明日入府。練師曰。昨日謝大師回信。師曰。卻請昨日回信看。練師展兩手。帥問師曰。練師適來呈信。還愜大師意否。師曰。猶較些子。(法眼益別云。這一轉語。大王自道取)曰未審大師意旨如何。師良久。帥曰。不可思議。大師佛法深遠。
保福從展禪師(雪峰存法嗣)
漳州保福院從展禪師。福州陳氏子。年十五。禮雪峰。為受業師。游吳楚間。后歸執侍雪峰。一日忽召曰。還會么。師欲近前。雪峰以杖拄之。師當下知歸。嘗以古今方便。詢於長慶。一日長慶謂師曰。寧說阿羅漢有三毒。不可說如來有二種語。不道如來無語。祇是無二種語。師曰。作么生是如來語。長慶曰。聾人爭得聞。師曰。情知和尚向第二頭道。長慶曰。汝又作么生。師曰。喫茶去(云居錫云。甚麼處是長慶向第二頭道處 雪竇顯頌云。頭兮第一第二。臥龍不鑒止水。無處有月波澄。有處無風浪起。棱禪客。棱禪客。三月禹門遭點額 昭覺勤云。如今人。不去他古人轉處看。只管去句下走。便道。長慶當時不便用。所以落第二頭。保福云喫茶去。便是第一頭。若只恁么看。到彌勒下生。也不見古人意。若是作家。終不作這般見解。跳出這窠窟。向
【現代漢語翻譯】 現代漢語譯本： 令就大師請（法眼文益禪師）回信。禪師說：『傳話給練師，讓他自己來取回信。』 不一會兒，使者又回到禪師面前作揖，然後回去了。禪師第二天入府，練師說：『昨天感謝大師回信。』 禪師說：『請把昨天的回信拿來看看。』 練師攤開雙手。帥（指地方長官）問禪師說：『練師剛才呈上的信，還合大師的心意嗎？』 禪師說：『還差一點。』（法眼益禪師特別評論說：『這一句轉語，大王您自己說出來吧。』）帥說：『不知道大師的意旨如何？』 禪師沉默良久。帥說：『不可思議，大師的佛法深遠。』
保福從展禪師（雪峰義存禪師的法嗣）
漳州保福院的從展禪師，是福州陳氏之子。十五歲時，拜雪峰義存禪師為受業師。遊歷吳楚一帶，後來回來侍奉雪峰義存禪師。一天，雪峰義存禪師忽然問他：『會么？』 禪師想要走上前去，雪峰義存禪師用禪杖拄住他。禪師當下明白。禪師曾經用古今的方便法門，向長慶禪師請教。一天，長慶禪師對禪師說：『寧可說阿羅漢有三毒（貪嗔癡），也不可說如來有二種語言。不是說如來沒有語言，只是沒有二種語言。』 禪師說：『怎麼是如來的語言？』 長慶禪師說：『聾子怎麼能聽得到？』 禪師說：『我知道和尚您在第二義諦上說話。』 長慶禪師說：『你又怎麼樣？』 禪師說：『喫茶去。』（云居錫禪師評論說：『哪裡是長慶禪師在第二義諦上說話的地方？』 雪竇顯禪師作頌說：『頭啊，第一第二。臥龍不能照見止水。沒有月亮的地方，水波澄澈；有月亮的地方，沒有風也會起浪。棱禪客，棱禪客，三月禹門被點額。』 昭覺勤禪師說：『現在的人，不去古人轉念的地方看，只在語句下面走。就說，長慶禪師當時不方便用，所以落在第二義諦上。保福禪師說喫茶去，就是第一義諦。如果只這樣看，到彌勒佛下生，也見不到古人的意思。如果是真正的行家，終究不會作這樣的見解，跳出這個窠臼，向…』）
【English Translation】 English version: Master Lingjiu requested a reply from Great Master (Fayan Wenyi). The Master (Fayan) said, 'Tell the Instructor Lian to come and collect the reply himself.' After a short while, the messenger returned to the Master, bowed, and left. The next day, the Master entered the government office. Instructor Lian said, 'Yesterday, I thanked the Great Master for the reply.' The Master said, 'Please show me yesterday's reply.' Instructor Lian spread out both hands. The Governor asked the Master, 'Was the letter Instructor Lian presented earlier to your liking?' The Master said, 'It's still a bit off.' (Fayan Yi commented separately, 'This turning phrase, Your Majesty, please say it yourself.') The Governor said, 'I don't know what the Great Master's intention is.' The Master remained silent for a long time. The Governor said, 'Inconceivable, the Great Master's Buddha-dharma is profound.'
Chan Master Baofu Congzhan (a Dharma heir of Xuefeng Yicun)
Chan Master Congzhan of Baofu Monastery in Zhangzhou was a son of the Chen family in Fuzhou. At the age of fifteen, he paid respects to Xuefeng (Yicun) as his instructing master. He traveled between Wu and Chu, and later returned to serve Xuefeng. One day, Xuefeng suddenly summoned him and said, 'Do you understand?' The Master tried to approach, but Xuefeng blocked him with his staff. The Master immediately understood. He often inquired about expedient methods, both ancient and modern, from Chan Master Changqing. One day, Chan Master Changqing said to the Master, 'I would rather say that an Arhat has the three poisons (greed, hatred, and delusion) than say that a Tathagata has two kinds of speech. It's not that the Tathagata has no speech, but that he has no two kinds of speech.' The Master said, 'What is the Tathagata's speech?' Chan Master Changqing said, 'How can a deaf person hear it?' The Master said, 'I know that you, Master, are speaking from the second truth.' Chan Master Changqing said, 'And what about you?' The Master said, 'Let's go have tea.' (Chan Master Yunju Xi commented, 'Where is the place where Chan Master Changqing spoke from the second truth?' Chan Master Xuedou Xian composed a verse saying, 'Heads, first and second. The sleeping dragon cannot see still water. Where there is no moon, the water is clear; where there is a moon, waves rise even without wind. Sharp Chan practitioners, sharp Chan practitioners, in the third month, they are marked at the Dragon Gate.' Chan Master Zhaojue Qin said, 'People nowadays do not look at the place where the ancients turned their thoughts, but only follow the words. They say that Changqing was not convenient at the time, so he fell into the second truth. Baofu's saying 'Let's go have tea' is the first truth. If you only look at it this way, you won't see the meaning of the ancients even when Maitreya Buddha descends. If you are a true expert, you will never make such a view, jump out of this pit, and...')
上自有一條路。你若道。聾人爭得聞。有甚麼不是處。保福云喫茶去。有甚麼是處。轉沒交涉。是故道。他參活句。不參死句)○因舉盤山道。光境俱亡。復是何物。洞山道。光境未亡。復是何物。師曰。據此二尊宿商量。猶未得剿絕。乃問長慶。如今作么生道得剿絕。長慶良久。師曰。情知和尚。向鬼窟里作活計。長慶卻問。作么生。師曰。兩手扶犁水過膝(雪竇顯云。俱忘未忘總由我。保福因什麼道未得剿絕。灼然能有幾個。諸人又作么生道。免得長慶在鬼窟里。良久云。柳絮隨風。自西自東 大溈秀云。保福拈提。頗有宗風。及乎問著。又卻拖泥帶水。光境何物。且置。俱忘未忘。甚處得這訊息)○長慶問。見色便見心還見船子么。師曰見。曰船子且置。作么生是心。師卻指船子(歸宗柔別云。和尚祇解問人)○雪峰上堂曰。諸上座。望州亭與汝相見了也。烏石嶺與汝相見了也。僧堂前與汝相見了也。師舉問鵝湖。僧堂前相見即且置。祇如望州亭烏石嶺。甚麼處相見。鵝湖驟步歸方丈。師低頭。入僧堂(雪竇顯云。二老是即是。只知雪峰放行。不知雪峰把定。忽有個衲僧出問。未審雪竇作么生。豈不是別機宜。識休咎底漢。還有烏石嶺望州亭底么。良久云。擔板禪和。如麻似粟)○上堂。此事如擊石火。似閃電
【現代漢語翻譯】 現代漢語譯本 向上還有一條路。你如果說，『聾子也能爭著聽到』，有什麼不對的地方？保福禪師說：『去喝茶。』有什麼對的地方？反而更加沒有交涉的餘地。所以說，他參的是活句，不是死句。 （引用盤山禪師的話：『光和境都消失了，又是什麼？』洞山禪師說：『光和境沒有消失，又是什麼？』）我說：『根據這兩位尊宿的商量，仍然沒有徹底了斷。』於是問長慶禪師：『如今怎樣說才能徹底了斷？』長慶禪師沉默良久。我說：『我知道和尚在鬼窟里做活計。』長慶禪師反問：『怎麼說？』我說：『兩手扶著犁，水淹沒了膝蓋。』（雪竇顯禪師說：『俱忘和未忘都由我決定。保福禪師為什麼說沒有徹底了斷？確實能有幾個明白的。你們又怎麼說，才能免得長慶禪師在鬼窟里？』沉默良久說：『柳絮隨風，自西自東。』大溈秀禪師說：『保福禪師的拈提，頗有宗風。等到問到他，又拖泥帶水。光和境是什麼，暫且不說。俱忘和未忘，從哪裡得到這個訊息？』） 長慶禪師問：『見色時便見心，還見到船子（指船子德誠禪師）嗎？』我說：『見到。』他說：『船子且放一邊，什麼是心？』我卻指著船子。（歸宗柔禪師另外說：『和尚只會問人。』） 雪峰禪師上堂說：『各位，望州亭和你們相見了嗎？烏石嶺和你們相見了嗎？僧堂前和你們相見了嗎？』我舉起這件事問鵝湖禪師：『僧堂前相見暫且不說，像望州亭、烏石嶺，在哪裡相見？』鵝湖禪師快步回到方丈。我低下頭，進入僧堂。（雪竇顯禪師說：『這兩位老禪師說的是對的，只知道雪峰禪師放行，不知道雪峰禪師把定。如果有個衲僧出來問：『不知道雪竇禪師怎麼說？』豈不是別具機宜，識別吉兇的人？還有烏石嶺、望州亭嗎？』沉默良久說：『擔板禪和，如麻似粟。』） 上堂。這件事如擊石火，似閃電。
【English Translation】 English version There is still a path upwards. If you say, 'Even the deaf can strive to hear,' what is wrong with that? Baofu (Baofu Congzhan) said, 'Go have tea.' What is right about that? It only makes it more irrelevant. Therefore, it is said that he contemplates the living phrase, not the dead phrase. (Referring to what Panshan (Panshan Baoji) said: 'When both light and environment are gone, what is it?' Dongshan (Dongshan Liangjie) said, 'When light and environment are not gone, what is it?' ) I said, 'According to the discussion of these two venerable monks, it is still not completely cut off.' Then I asked Changqing (Changqing Huileng), 'How can it be said to be completely cut off now?' Changqing remained silent for a long time. I said, 'I know that the monk is making a living in a ghost cave.' Changqing asked back, 'How so?' I said, 'Holding the plow with both hands, the water floods the knees.' (Xuedou Xian (Xuedou Chongxian) said, 'Forgetting and not forgetting are both determined by me. Why did Baofu say it was not completely cut off? Indeed, how many can understand? How would you say it to avoid Changqing being in a ghost cave?' After a long silence, he said, 'Willow catkins follow the wind, from west to east.' Dawei Xiu (Dawei Lingyou) said, 'Baofu's (Baofu Congzhan) exposition has a Zen style. But when asked, he becomes mired in the mud. What are light and environment? Let's put that aside for now. Where did you get the news of forgetting and not forgetting?') Changqing (Changqing Huileng) asked, 'When seeing form, one sees the mind. Do you also see Boatman (Boatman De Cheng)?' I said, 'I see.' He said, 'Let's put Boatman aside for now. What is the mind?' I pointed to Boatman. (Guizong Rou (Guizong Zhichang) said separately, 'The monk only knows how to ask people.') Xuefeng (Xuefeng Yicun) said in his sermon: 'Everyone, have you met Wangzhou Pavilion? Have you met Wushi Ridge? Have you met the front of the monks' hall?' I raised this matter and asked Ehu (Ehu Yuantong), 'Let's put aside meeting in front of the monks' hall for now. Where do you meet Wangzhou Pavilion and Wushi Ridge?' Ehu quickly returned to his abbot's room. I lowered my head and entered the monks' hall. (Xuedou Xian (Xuedou Chongxian) said, 'These two old Zen masters are right, but they only know that Xuefeng is releasing, and do not know that Xuefeng is holding back. If a monk comes out and asks, 'I wonder what Xuedou would say?' Isn't he a person with special opportunities and able to recognize good and bad omens? Are there still Wushi Ridge and Wangzhou Pavilion?' After a long silence, he said, 'Those who carry boards of Zen are as numerous as hemp and millet.') Giving a lecture. This matter is like striking a stone to produce fire, like lightning.
光。構得構不得。未免喪身失命。僧問。未審構得底人。還免喪身失命也無。師曰。適來且置。阇黎還構得么。曰若構不得。未免大眾怪笑。師曰。作家作家。曰是甚麼心行。師曰。一杓屎攔面潑。也不知臭(雪竇顯云。諸上座。保福有生擒虎兕底爪牙。這僧也不易相敵。雖然如此。要且放過保福一著。只如雪竇與大眾。還許諸方檢責也無。若免不得。平地上死人無數。其中有得活底么。乃拈起拄杖云。來也來也 護國元云。能擒能縱。能殺能活。保福可謂作家手段本分鉗錘。這僧可惜許錯轉話頭。待他道阇黎還構得么。只對他道。明眼宗師。天然猶在。當時若下得這一句。直饒保福全機。更買草鞋行腳。何故。不見道。得人一牛。還人一馬)○師見僧。以杖打露拄。又打其僧頭。僧作忍痛聲。師曰。那個為甚麼不痛。僧無對(報慈遂代云。貪行拄杖)○師因僧侍立。問曰。汝得恁么粗心。僧曰。甚麼處是某甲粗心處。師拈一塊土。度與僧曰。拋向門前著。僧拋了卻來曰。甚麼處是某甲粗心處。師曰。我見筑著磕著。所以道汝粗心(雪竇顯云。然則這僧被熱謾。爭奈真不掩偽。曲不藏直。雪竇將今視古。于理不甘。你這一隊漢。忽僧堂里來。寮舍內出。筑著磕著。亦乃不知。近來粗心轉盛。我若放過。便見諸方檢責。
【現代漢語翻譯】 現代漢語譯本 光。構造得到構造不到，都免不了喪身失命的下場。有僧人問：『請問構造得到的人，還能免於喪身失命嗎？』保福禪師說：『剛才的事情暫且放下，你構造得到嗎？』僧人說：『如果構造不到，免不了被大眾怪笑。』保福禪師說：『真是個行家！』僧人說：『這是什麼心行？』保福禪師說：『一勺屎迎面潑來，也不知臭！』（雪竇顯禪師評論說：『各位禪師，保福禪師有生擒虎豹的爪牙，這僧人也不容易與他對敵。雖然如此，姑且放過保福禪師一著。只是雪竇禪師與各位，還允許其他地方的人來檢查嗎？如果免不了，平地上會死很多人。其中有能活下來的嗎？』於是拿起拄杖說：『來了！來了！』護國元禪師評論說：『能擒能縱，能殺能活，保福禪師可說是行家手段，本分鉗錘。這僧人可惜錯轉了話頭。等他說『你構造得到嗎？』時，只對他說：『明眼的宗師，天然還在。』當時如果能說出這句話，即使保福禪師用盡全部機鋒，也得買草鞋去行腳。為什麼呢？不見古人說：『得人一牛，還人一馬。』） 保福禪師看見一個僧人，用拄杖敲打露出的柱子，又敲打僧人的頭。僧人發出忍痛的聲音。保福禪師說：『那個為什麼不痛？』僧人無言以對。（報慈禪師於是代替僧人回答說：『貪圖使用拄杖。』） 保福禪師因為一個僧人侍立在旁，問道：『你竟然如此粗心大意？』僧人說：『什麼地方是我粗心大意的地方？』保福禪師拿起一塊土，遞給僧人說：『把它扔到門前去。』僧人扔了回來，說：『什麼地方是我粗心大意的地方？』保福禪師說：『我看見你筑著磕著，所以說你粗心大意。』（雪竇顯禪師評論說：『既然如此，這僧人是被熱謾了。爭奈真不掩偽，曲不藏直。雪竇禪師將今視古，于理不甘。你們這一隊人，忽然從僧堂里來，從寮舍內出，筑著磕著，也不知道。近來粗心大意越來越嚴重，我如果放過，便會見到其他地方的人來檢查。』
【English Translation】 English version Light. Whether you can construct it or not, you will inevitably lose your life. A monk asked, 'I don't know if those who can construct it can avoid losing their lives?' The Master Baofu said, 'Let's put aside what happened just now. Can you construct it?' The monk said, 'If I can't construct it, I will inevitably be laughed at by the crowd.' The Master Baofu said, 'A true master!' The monk said, 'What kind of mental activity is this?' The Master Baofu said, 'A spoonful of excrement is splashed in your face, and you don't even know it stinks!' (Xuedou Xian commented, 'Venerable monks, Baofu has the claws and teeth to capture tigers and leopards alive. This monk is not easy to contend with. However, let's let Baofu off this time. But Xuedou and everyone, are you allowed to be inspected by others? If it is unavoidable, countless people will die on the flat ground. Are there any who can survive? 'Then he picked up his staff and said, 'Coming! Coming!' Huguo Yuan commented, 'Able to capture and release, able to kill and revive, Baofu can be said to be a master of skill, fulfilling his duty. It is a pity that this monk mistakenly turned the topic. When he said, 'Can you construct it?' just tell him, 'The clear-eyed master is still naturally present.' If he could have said this sentence at that time, even if Baofu had exhausted all his ingenuity, he would have to buy straw sandals and travel on foot. Why? Haven't you heard the ancients say, 'Give someone an ox, and return a horse.') The Master Baofu saw a monk and struck the exposed pillar with his staff, and then struck the monk's head. The monk made a sound of pain. The Master Baofu said, 'Why doesn't that one hurt?' The monk had no answer. (Bao Ci then answered for the monk, 'Greedy for using the staff.') The Master Baofu, because a monk was standing by, asked, 'How can you be so careless?' The monk said, 'Where is my carelessness?' The Master Baofu picked up a piece of soil and handed it to the monk, saying, 'Throw it in front of the door.' The monk threw it back and said, 'Where is my carelessness?' The Master Baofu said, 'I saw you bumping into things, so I said you were careless.' (Xuedou Xian commented, 'Since this is the case, this monk was scolded. But the truth cannot be concealed by falsehood, and the straight cannot be hidden by the crooked. Xuedou compares the present with the past, and is not satisfied with the principle. You group of people, suddenly coming from the monks' hall, coming out of the dormitory, bumping into things, and not even knowing it. Recently, carelessness has become more and more serious. If I let it go, I will see others coming to inspect.')
卓拄杖下座)○上堂。有人從佛殿後過。見是張三李四。從佛殿前過。為甚麼不見。且道。佛法利害。在甚麼處。僧曰。為有一分粗境。所以不見。師乃叱之。自代曰。若是佛殿即不見。曰不是佛殿。還可見否。師曰。不是佛殿。見個甚麼○師問羅山。巖頭道。與么與么。不與么不與么。意作么生。羅山召師。師應諾。羅山曰。雙明亦雙暗。師禮謝。三日後卻問。前日蒙和尚垂慈。祇為看不破。羅山曰。盡情向汝道了也。師曰。和尚是把火行。羅山曰。若與么。據汝疑處問將來。師曰。如何是雙明亦雙暗。羅山曰。同生亦同死。師又禮謝而退。別有僧問師。同生亦同死時如何。師曰。彼此合取狗口。曰和尚收取口吃飯。其僧卻問羅山。同生亦同死時如何。羅山曰。如牛無角。曰同生不同死時如何。羅山曰。如虎戴角○有尼到參。師問。阿誰。侍者報曰。覺師姑。師曰。既是覺師姑。用來作么。尼曰。仁義道中即不無。師別曰。和尚是甚麼心行○師聞長生卓庵。乃往相訪。茶話次。長生曰。曾有僧問祖師西來意。某甲舉拂子示之。不知得不得。師曰。某甲爭敢道得不得。有個問。有人讚嘆此事。如虎戴角。有人輕毀此事。分文不直。一等是恁么事。因甚麼毀贊不同。長生曰。適來出自偶爾(老宿云。毀又爭得。又老宿云
【現代漢語翻譯】 現代漢語譯本 （卓拄杖下座）上堂。有人從佛殿後面經過，看見是張三李四（泛指普通人）。從佛殿前面經過，為什麼看不見？那麼說來，佛法的厲害之處，在哪裡呢？ 僧人說：『因為有一分粗糙的境界，所以看不見。』 禪師於是呵斥他，自己回答說：『如果是佛殿就看不見。』 （禪師）問：『不是佛殿，還能看見嗎？』 禪師說：『不是佛殿，看見什麼？』 禪師問羅山（禪師名）：『巖頭（禪師名）說，這樣這樣，不這樣不這樣，意圖是什麼？』 羅山叫禪師的名字，禪師應諾。 羅山說：『雙重明亮也是雙重黑暗。』 禪師行禮感謝。三天後反問：『前些日子承蒙和尚慈悲，只是因為看不破。』 羅山說：『已經完全向你說了。』 禪師說：『和尚是玩火的人。』 羅山說：『如果這樣，就根據你疑惑的地方問出來。』 禪師說：『如何是雙重明亮也是雙重黑暗？』 羅山說：『同生也同死。』 禪師再次行禮感謝而退下。 另有僧人問禪師：『同生也同死的時候如何？』 禪師說：『彼此合上狗嘴。』 （僧人）說：『和尚收起嘴來吃飯。』 那僧人轉而問羅山：『同生也同死的時候如何？』 羅山說：『如同牛沒有角。』 （僧人問：）『同生不同死的時候如何？』 羅山說：『如同老虎戴角。』 有尼姑來參拜，禪師問：『是誰？』 侍者回答說：『是覺師姑（尼姑的稱謂）。』 禪師說：『既然是覺師姑，（你）用來做什麼？』 尼姑說：『仁義的道理中不是沒有。』 禪師另外說：『和尚是什麼心行？』 禪師聽說長生（禪師名）在卓庵，於是前去拜訪。喝茶談話時，長生說：『曾經有僧人問祖師西來意（達摩祖師從西方來到中國的目的），我舉起拂塵給他看，不知道對不對。』 禪師說：『我怎麼敢說對不對？有個問題，有人讚嘆這件事，如同老虎戴角；有人輕視這件事，一文不值。同樣是這件事，為什麼讚揚和詆譭不同？』 長生說：『剛才出自偶然。（老宿說：詆譭又有什麼關係？又老宿說……』
【English Translation】 English version (The master descends from the seat with his staff.) He ascends the Dharma hall. Someone passes behind the Buddha hall and sees Zhang San and Li Si (generic names for ordinary people). Passing in front of the Buddha hall, why can't they be seen? Then, where does the power of the Buddha-dharma lie? A monk says, 'Because there is a portion of coarse realm, so they cannot be seen.' The master then scolds him and answers himself, 'If it is the Buddha hall, then they cannot be seen.' (The master) asks, 'If it is not the Buddha hall, can they still be seen?' The master says, 'If it is not the Buddha hall, what is there to see?' The master asks Luoshan (a Zen master), 'Yantou (a Zen master) said, 'Thus, thus; not thus, not thus.' What is the intention?' Luoshan calls the master's name, and the master responds. Luoshan says, 'Double brightness is also double darkness.' The master bows in gratitude. Three days later, he asks again, 'The other day, I received the abbot's compassion, but it was only because I could not see through it.' Luoshan says, 'I have already told you everything.' The master says, 'The abbot is playing with fire.' Luoshan says, 'If so, ask about the places where you are in doubt.' The master says, 'What is double brightness also double darkness?' Luoshan says, 'Same birth is also same death.' The master bows again in gratitude and withdraws. Another monk asks the master, 'What is it like when same birth is also same death?' The master says, 'Close each other's dog mouths.' (The monk) says, 'The abbot retracts his mouth to eat.' That monk turns and asks Luoshan, 'What is it like when same birth is also same death?' Luoshan says, 'Like a cow without horns.' (The monk asks,) 'What is it like when same birth is not same death?' Luoshan says, 'Like a tiger wearing horns.' A nun comes to pay respects. The master asks, 'Who is it?' The attendant replies, 'It is Nun Jue (a title for nuns).' The master says, 'Since it is Nun Jue, what do you use it for?' The nun says, 'There is no lack in the way of benevolence and righteousness.' The master says separately, 'What is the abbot's mind practice?' The master hears that Changsheng (a Zen master) is at Zhuo'an, so he goes to visit. While drinking tea and talking, Changsheng says, 'Once a monk asked about the meaning of the Patriarch's coming from the West (Bodhidharma's purpose in coming to China), I raised my whisk to show him, but I don't know if it was right or not.' The master says, 'How dare I say whether it was right or not? There is a question: some people praise this matter, like a tiger wearing horns; some people despise this matter, not worth a penny. It is the same matter, why are praise and disparagement different?' Changsheng says, 'It just came out of chance. (An old monk said: What does disparagement matter? Another old monk said...'
。惜取眉毛好 太原孚云。若無智眼。難辨得失 雪竇顯別云。若非和尚證明。拂子一生無用 報慈遂云。一等是與么事。為什麼有得有不得)○閩帥遣使。送朱記到。師上堂。提起印曰。去即印住。住即印破。僧曰。不去不住。用印奚為。師便打。僧曰。恁么則鬼窟里。全因今日也。師持印歸方丈○一日示微疾。僧入丈室問訊。師曰。吾與汝相識年深。有何方術相救。曰方術甚有。聞說和尚不解忌口(清涼欽別云。和尚解忌口么雪竇顯別云。只恐難為和尚)。
鼓山神晏國師(雪峰存法嗣)
福州鼓山神晏興聖國師。大梁李氏子。杖錫遍扣禪關。而但記語言。存乎知解。及造雪嶺。朗然符契。一日參雪峰。雪峰知其緣熟。忽起搊住曰。是甚麼。師釋然了悟。亦忘其了心。唯舉手搖曳而已。雪峰曰。子作道理邪。師曰。何道理之有。雪峰審其懸解。撫而印之○后閩帥。常詢法要。創鼓山禪苑。請舉揚宗旨。師上堂。欲知此事。如一口劍。僧問。學人是死屍。如何是劍。師曰。拽出這死屍著。僧應喏。便歸僧堂。結束而去。師至晚聞得。乃曰。好與拄杖(雪竇顯云。諸方老宿總道。鼓山失卻一隻眼。殊不知重賞之下。必有勇夫。然雖如是。若仔細點檢來。未免一時埋卻 云居齊云。這僧若不肯。鼓山有什麼
過。若肯。何得便發去。又云。鼓山拄杖。賞伊罰伊。具眼底試商量看 東禪觀云。這僧將個死屍。出來弄得活。鼓山好一口劍。尚欠磨礱在)○師與閩帥。瞻仰佛像。帥問。是甚麼佛。師曰。請大王鑑。帥曰。鑒即不是佛。師曰。是甚麼。帥無對(長慶棱代云。久承大師在眾。何得造次)。
龍華靈照禪師(雪峰存法嗣)
杭州龍華寺靈照真覺禪師。高麗人也。萍游閩越。升雪峰之堂。冥符玄旨。居唯一衲。服勤眾務。閩中謂之照布衲○一夕指半月。問溥上座曰。那一片甚麼處去也。溥曰。莫妄想。師曰。失卻一片也。
翠巖令參禪師(雪峰存法嗣)
明州翠巖令參永明禪師。安吉州人也。上堂曰。一夏與兄弟。東語西話。看翠巖眉毛在么(長慶棱云。生也 雲門偃云。關 保福展云。作賊人心虛 翠巖芝云。為眾竭力。禍出私門 云居元云。翠巖知而故犯。經赦不原。雲門按后施行。依公問罪。還識長慶保福么。普州人送賊 蔣山勤云。翠巖坐斷天下人舌頭。無啖啄處。長慶雲生也。因事長智。保福云。作賊人心虛。是精識精。雲門云關。據款結案。雖則宗風兢酬。還截得翠巖腳跟么。不躡前蹤試道看 薦福行雲。翠巖開眼尿床。問在答處。雲門失錢遭罪。答在問處。若問不在答處。答
不在問處。東湖拄。杖穿卻嘉州大像。你諸人提起坐具。且向日本國里。作自恣佛事 雪竇宗云。盡大地是翠巖一隻眼。更說什。么在不在。直得諸方尊宿。做盡伎倆。出綣繢不得。所以保福云。作賊人心虛。正是上他機境。雲門云關。大似夢中爭力。長慶雲生也。隨語生解。只如宗上座。又作么生。以拂子畫圓相云。分付海山無事客。釣鰲時下一圈圞大溈泰云。保福道。作賊人心虛。可謂同道者方知。長慶雲生也。隨語作解。雲門云關。塞斷咽喉。若有問山僧見處又作么生。拈拄杖卓一下云。一串穿卻)。
鏡清道怤禪師(雪峰存法嗣)
越州鏡清寺道怤順德禪師。永嘉陳氏子。遊方抵閩。謁雪峰。雪峰問。甚處人。曰溫州人。雪峰曰。恁么則與一宿覺是鄉人也。曰祇如一宿覺。是甚麼處人。雪峰曰。好吃一頓棒。且放過。一日師問。祇如古德。豈不是以心傳心。雪峰曰。兼不立文字語句。師曰。祇如不立文字語句。師如何傳。雪峰良久。師禮謝。雪峰曰。更問我一轉豈不好。師曰。就和尚請一轉問頭。雪峰曰。祇恁么。為別有商量。師曰。和尚恁么即得。雪峰曰。于汝作么生。師曰。孤負殺人。雪峰謂眾曰。堂堂密密地。師出問。是甚麼堂堂密密。雪峰起立曰。道甚麼。師退步而立。雪峰垂語曰。此
【現代漢語翻譯】 現代漢語譯本： 不在問處。東湖拄杖穿透了嘉州大佛像（樂山大佛）。你們各位提起坐具，且在日本國里做自恣佛事。雪竇宗說，整個大地都是翠巖的一隻眼，還說什麼在不在呢？直使得各方尊宿，使盡伎倆，也無法擺脫。所以保福說，做賊人心虛，正是上了他的機境。雲門云關，大似夢中爭力。長慶說，隨語生解。如果問宗上座，又該怎麼說呢？用拂子畫個圓相說，分付海山無事客，釣鰲時下一圈圞。大溈泰說，保福道，作賊人心虛，可謂同道者方知。長慶說，隨語作解，雲門云關，塞斷咽喉。若有人問山僧的見處又該怎麼說呢？拿起拄杖頓了一下說，一串穿卻。
鏡清道怤禪師（雪峰存的法嗣）
越州鏡清寺道怤順德禪師，是永嘉陳氏之子。遊方來到閩地，拜見雪峰。雪峰問，是哪裡人？回答說，是溫州人。雪峰說，這樣說來你和一宿覺（指玄覺禪師）是同鄉了。回答說，一宿覺是哪裡人？雪峰說，該打一頓棒，且放過你。一天，道怤禪師問，古德（古代的祖師大德）豈不是以心傳心？雪峰說，也兼不立文字語句。道怤禪師說，如果不立文字語句，師父您如何傳法？雪峰沉默良久。道怤禪師禮拜感謝。雪峰說，再問我一轉豈不是更好？道怤禪師說，就請和尚您轉個問頭。雪峰說，就這麼樣，還是另有商量？道怤禪師說，和尚您這樣就可以了。雪峰說，對你來說怎麼樣？道怤禪師說，辜負殺人。雪峰對大眾說，堂堂密密地。道怤禪師出來問，什麼是堂堂密密？雪峰站起來說，說什麼？道怤禪師退後一步站立。雪峰開示說，此
【English Translation】 English version: Beyond questioning. Donghu's staff pierces through the great statue of Jiazhou (Leshan Giant Buddha). You all raise your sitting mats and perform the Pravāraṇa (self-admonishment) ceremony in Japan. Xue Douzong said, the entire earth is Cuiyan's one eye, what more is there to say about being present or absent? It makes all the venerable elders of various places exhaust their skills, yet they cannot escape. Therefore, Baofu said, 'A thief has a guilty conscience,' which is precisely falling into his trap. Yunmen's barrier is like contending for strength in a dream. Changqing said, 'Understanding arises with the words.' If asked about the Venerable Zong, what would he say? He draws a circle with his whisk and says, 'Entrust it to the carefree guest of the sea and mountains, casting a perfect circle when angling for the Ao turtle.' Dawei Tai said, 'Baofu said, "A thief has a guilty conscience," truly only those of the same path understand.' Changqing said, 'Understanding arises with the words,' Yunmen's barrier blocks the throat. If someone asks about this monk's view, what would he say? He raises his staff and strikes it down, saying, 'Pierced through in one string.'
Chan Master Jingqing Daofu (Successor of Xuefeng Cun)
Chan Master Daofu of Jingqing Temple in Yuezhou was a son of the Chen family of Yongjia. He traveled to Min and visited Xuefeng. Xuefeng asked, 'Where are you from?' He replied, 'From Wenzhou.' Xuefeng said, 'In that case, you and Yisujue (referring to Chan Master Xuanjue) are from the same hometown.' He replied, 'Where is Yisujue from?' Xuefeng said, 'Deserves a beating, but I'll let you off.' One day, Chan Master Daofu asked, 'Isn't it that the ancient worthies transmitted mind with mind?' Xuefeng said, 'It also doesn't establish written words and phrases.' Chan Master Daofu said, 'If it doesn't establish written words and phrases, how does the master transmit the Dharma?' Xuefeng remained silent for a long time. Chan Master Daofu bowed in gratitude. Xuefeng said, 'Wouldn't it be better to ask me again?' Chan Master Daofu said, 'Then I ask the master to turn the question.' Xuefeng said, 'Just like this, or is there something else to discuss?' Chan Master Daofu said, 'Master, this is enough.' Xuefeng said, 'What about you?' Chan Master Daofu said, 'It's a great disservice.' Xuefeng said to the assembly, 'Dignified and secretive.' Chan Master Daofu came out and asked, 'What is dignified and secretive?' Xuefeng stood up and said, 'What are you saying?' Chan Master Daofu stepped back and stood still. Xuefeng gave instructions, saying, 'This'
事得恁么尊貴。得恁么綿密。師曰。道怤自到來數年。不聞和尚恁么示誨。雪峰曰。我向前雖無。如今已有。莫有所妨么。曰不敢。此是和尚不已而已。雪峰曰。致使我如此。師從此信入。而且隨眾。時謂之小怤布衲。普請次。雪峰舉。溈山道。見色便見心。汝道還有過也無。師曰。古人為甚麼事。雪峰曰。雖然如此。要共汝商量。師曰。恁么則不如道怤鋤地去。(靈隱泉云。雪峰探竿在手。影草隨身。若不是鏡清普請。幾乎狼藉)師再參雪峰。雪峰問。甚處來。師曰。嶺外來。雪峰曰。甚麼處逢見達磨。師曰。更在甚麼處。雪峰曰。未信汝在。師曰。和尚莫恁么粘泥好。雪峰便休○師后遍歷諸方。益資權智。因訪先曹山。曹山問。甚麼處來。師曰。昨日離明水。曹山曰。甚麼時到明水。師曰。和尚到時到。曹山曰。汝道。我甚麼時到。師曰。適來猶記得。曹山曰。如是如是○師住庵時。有行者至。徐徐近繩床。取拂子提起問。某用喚這個作拂子。庵主喚作甚麼。師曰。不可更安名立字也。行者乃擲卻拂子曰。著甚死急○問僧。外面是甚麼聲。曰蛇咬蝦蟆聲。師曰。將謂眾生苦。更有苦眾生○師問靈云。行腳事大。乞師指南。靈云曰。浙中米作么價。師曰。若不是道怤。洎作米價會卻(大溈秀云。曾聞鏡清。作者果然
【現代漢語翻譯】 現代漢語譯本 事情怎麼會如此尊貴，如此周密？ 道怤（人名）說：『我自從來到這裡幾年，不曾聽和尚您這樣開示教誨。』 雪峰（山名，也指雪峰義存禪師）說：『我以前雖然沒有，現在已經有了，莫非有什麼妨礙嗎？』 道怤說：『不敢，這是和尚您不得已而為之。』 雪峰說：『才使得我如此。』道怤從此信服，並且跟隨大眾。當時人們稱他為小怤布衲。 一次普請（指集體勞作）時，雪峰舉起溈山（溈山靈佑禪師）的話說：『見色便見心，你說還有過錯嗎？』 道怤說：『古人爲了什麼事？』 雪峰說：『雖然如此，要和你商量。』 道怤說：『這樣還不如說道怤鋤地去。』（靈隱泉云：雪峰探竿在手，影草隨身，若不是鏡清普請，幾乎狼藉） 道怤再次參拜雪峰，雪峰問：『從哪裡來？』 道怤說：『嶺外來。』 雪峰說：『在什麼地方見到達磨（菩提達摩，禪宗始祖）？』 道怤說：『更在什麼地方？』 雪峰說：『不相信你。』 道怤說：『和尚您不要這樣執著好嗎？』雪峰便停止了。 道怤後來遊歷各處，更加增長了權巧智慧。一次拜訪先曹山（曹山本寂禪師），曹山問：『從哪裡來？』 道怤說：『昨天離開明水。』 曹山說：『什麼時候到明水？』 道怤說：『和尚到的時候到。』 曹山說：『你說，我什麼時候到？』 道怤說：『剛才還記得。』 曹山說：『如是如是。』 道怤住在庵里時，有個行者（雲遊僧人）來到，慢慢靠近繩床，拿起拂子（禪宗法器）提起來問：『我用這個叫做拂子，庵主你叫它作什麼？』 道怤說：『不可再安名立字了。』 行者於是扔掉拂子說：『著什麼死急。』 問僧人：『外面是什麼聲音？』 僧人說：『蛇咬蛤蟆聲。』 道怤說：『將謂眾生苦，更有苦眾生。』 道怤問靈云（靈云志勤禪師）：『行腳（雲遊參學）事大，乞師指南。』 靈云說：『浙中米作么價？』 道怤說：『若不是道怤，洎作米價會卻。（大溈秀云：曾聞鏡清，作者果然）』
【English Translation】 English version How can things be so noble and meticulous? Daofu (personal name) said, 'Since I came here several years ago, I have never heard you, Master, give such instructions and teachings.' Xuefeng (mountain name, also refers to Zen Master Xuefeng Yicun) said, 'Although I didn't have it before, I have it now. Is there any hindrance?' Daofu said, 'I dare not. This is what you, Master, had to do.' Xuefeng said, 'That's what made me like this.' From then on, Daofu believed and followed the crowd. At that time, people called him Little Daofu Bunna (patched robe). Once during general labor (referring to collective work), Xuefeng raised the words of Weishan (Zen Master Weishan Lingyou) and said, 'Seeing form is seeing mind, do you say there is any fault?' Daofu said, 'What did the ancients do it for?' Xuefeng said, 'Even so, I want to discuss it with you.' Daofu said, 'In that case, it is better to say that Daofu goes to hoe the ground.' (Lingyin Quanyun: Xuefeng has a probing pole in his hand, and shadows follow him. If it weren't for Jingqing's general labor, it would be almost a mess.) Daofu visited Xuefeng again. Xuefeng asked, 'Where did you come from?' Daofu said, 'From outside the mountains.' Xuefeng said, 'Where did you meet Dharma (Bodhidharma, the founder of Zen Buddhism)?' Daofu said, 'Where else is it?' Xuefeng said, 'I don't believe you.' Daofu said, 'Master, shouldn't you be so attached?' Xuefeng then stopped. Later, Daofu traveled everywhere, further increasing his skillful wisdom. Once he visited the late Caoshan (Zen Master Caoshan Benji). Caoshan asked, 'Where did you come from?' Daofu said, 'I left Mingshui yesterday.' Caoshan said, 'When did you arrive at Mingshui?' Daofu said, 'When the Master arrives, he arrives.' Caoshan said, 'You say, when did I arrive?' Daofu said, 'I still remember just now.' Caoshan said, 'So it is, so it is.' When Daofu lived in the hermitage, a traveler (wandering monk) came, slowly approached the rope bed, picked up the whisk (a Zen implement) and asked, 'I call this a whisk, what do you, the master of the hermitage, call it?' Daofu said, 'It is not allowed to give it another name.' The traveler then threw away the whisk and said, 'Why are you in such a hurry to die?' Asked a monk, 'What is the sound outside?' The monk said, 'The sound of a snake biting a toad.' Daofu said, 'I thought sentient beings were suffering, but there are even more suffering sentient beings.' Daofu asked Lingyun (Zen Master Lingyun Zhiqin), 'The matter of traveling (wandering and studying) is important, please give me guidance.' Lingyun said, 'What is the price of rice in Zhejiang?' Daofu said, 'If it weren't for Daofu, I would have understood the price of rice. (Dawei Xiuyun: I once heard of Jingqing, the author is indeed.)'
。不類泛常。既知不作米價會。必然深悟指南。靈云只解放去。不能收來。若不是某甲。洎作米價會。只問道。你又別作么生會。從伊說得行腳事。且與後人。為軌為范)○問學人未達其源。請師方便。師曰。是甚麼源。曰其源。師曰。若是其源。爭受方便。僧禮拜退。(雪竇顯云。死水裡浸卻。有甚用處)侍者問。和尚適來。莫是成褫伊么。師曰無。曰莫是不成褫伊么。師曰無。曰未審意旨如何。師曰。一點水墨。兩處成龍(雪竇顯云。猶較些子。雪竇不是減鏡清威光。要與這僧相見。是什麼源。其源三十年後。與汝三十棒 五祖戒云。與么道也大險。雖然語險。爭奈用得這一點親。要會么。莫怪鏡清多意氣。他家曾謁聖明君 昭覺勤云。鏡清具本分鉗錘。有作家爐鞴。正如明鏡當臺舉無遺照。雖則赴感應機。要且猶費葛藤。若是山僧。忽有問未達其源。對他是什麼源。待伊道其源。劈脊便棒。更有問是成褫伊否無。和尚尊意若何。劈脊便棒。非唯截斷眾流。亦乃光揚宗眼。還辨得出么)○有僧引一童子到曰。此童子常愛問人佛法。請和尚驗看。師乃令點茶。童子點茶來。師啜了。過盞橐與童子。童子近前接。師卻縮手曰。還道得么。童子曰。問將來。(法眼益別云。和尚更喫茶否)僧曰。此童子見解如何。師曰。
【現代漢語翻譯】 現代漢語譯本： 與一般人不同。既然知道不做米價會（一種集會），必然深刻領悟了指南。靈云只是放開了，不能收回來。如果不是我，就去做米價會了。只問道：『你又另外作何理解？』從他說得行腳（雲遊僧）的事情，且給後人，作為準則和榜樣。）有學人問：『學人未能通達其源，請老師開示方便之門。』 師父說：『是什麼源？』 （學人）說：『其源。』 師父說：『如果是其源，怎能接受方便之法？』 僧人禮拜後退下。（雪竇顯評論說：『浸泡在死水裡，有什麼用處？』）侍者問：『和尚剛才，莫非是成就了他嗎？』 師父說：『沒有。』 （侍者）說：『莫非是不成就他嗎？』 師父說：『沒有。』 （侍者）說：『不知是什麼意思？』 師父說：『一點水墨，兩處成龍。』（雪竇顯評論說：『還算好一點。雪竇不是要減損鏡清的威光，而是要與這個僧人相見。是什麼源？其源三十年後，給你三十棒。』 五祖戒評論說：『這樣說也太危險了。雖然話語危險，爭奈用得這一點親切。想要領會嗎？莫怪鏡清多意氣，他家曾經謁見過聖明的君主（指皇帝）。』 昭覺勤評論說：『鏡清具備本分的鉗錘（比喻手段），有作家的爐鞴（比喻錘鍊人才的地方）。正如明鏡當臺，舉起沒有遺漏的照耀。雖然赴感應機，但仍然費了許多葛藤（比喻糾纏）。如果是山僧我，忽然有人問未能通達其源，我便問他是什麼源。等他說其源，劈頭就是一棒。再有人問是成就了他嗎？沒有。和尚您的意思如何？劈頭就是一棒。非但截斷眾流，也光揚了宗眼（比喻禪宗的眼目）。還能辨別出來嗎？』）有僧人領著一個童子來說：『這個童子常常喜歡問人佛法，請和尚您檢驗看看。』 師父於是叫（童子）點茶。童子點茶來。師父喝了，把茶盞遞給童子。童子走近前來接。師父卻縮回手說：『說得出嗎？』 童子說：『問將來。』（法眼益另外評論說：『和尚還要再喫茶嗎？』）僧人問：『這個童子的見解如何？』 師父說：
【English Translation】 English version: Unlike ordinary people. Since he knows he doesn't participate in the 'rice price meeting' (a type of gathering), he must deeply understand the guiding principles. Lingyun only released it, unable to take it back. If it weren't for me, I would go to the rice price meeting. Just ask: 'What other understanding do you have?' From what he said about the affairs of a traveling monk, let it be for future generations, as a standard and model.) A student asked: 'This student has not been able to understand the source, please teacher open the door of convenience.' The teacher said: 'What is the source?' (The student) said: 'The source.' The teacher said: 'If it is the source, how can it accept the method of convenience?' The monk bowed and retreated. (Xuedou Xian commented: 'Soaked in dead water, what's the use?') The attendant asked: 'Venerable, just now, did you accomplish him?' The teacher said: 'No.' (The attendant) said: 'Did you not accomplish him?' The teacher said: 'No.' (The attendant) said: 'I don't know what the meaning is?' The teacher said: 'A little ink, forming dragons in two places.' (Xuedou Xian commented: 'It's a little better. Xuedou doesn't want to diminish Jingqing's prestige, but to meet this monk. What is the source? Thirty years from now, I'll give you thirty blows.' Wuzu Jie commented: 'Saying it like this is too dangerous. Although the words are dangerous, it's hard to use this bit of intimacy. Want to understand? Don't blame Jingqing for being too spirited, his family has once visited the enlightened ruler (referring to the emperor).' Zhaojue Qin commented: 'Jingqing possesses the fundamental tongs and hammer (metaphor for means), has the furnace and bellows of a writer (metaphor for a place to temper talent). Just like a bright mirror in the hall, raising it illuminates without omission. Although responding to the opportunity, it still takes a lot of kudzu (metaphor for entanglement). If it were I, the mountain monk, if someone suddenly asked about not understanding the source, I would ask him what the source is. When he says the source, I would strike him with a stick. If someone asks again whether he has been accomplished? No. What is the Venerable's intention? Strike him with a stick. Not only cutting off the flow of the masses, but also glorifying the eye of the sect (metaphor for the eye of Zen). Can you still distinguish it?') A monk led a child and said: 'This child often likes to ask people about Buddhist teachings, please Venerable examine him.' The teacher then asked (the child) to make tea. The child made tea. The teacher drank it, and handed the teacup to the child. The child came forward to receive it. The teacher withdrew his hand and said: 'Can you say it?' The child said: 'Ask in the future.' (Fayan Yi commented separately: 'Does the Venerable want to drink more tea?') The monk asked: 'What is this child's understanding?' The teacher said:
也祇是一兩生持戒僧。
安國弘𤦆禪師(雪峰存法嗣)
福州安國院弘𤦆明真禪師。泉州陳氏子。參雪峰。雪峰問。甚麼處來。曰江西來。雪峰曰。甚麼處見達磨。曰分明向和尚道。雪峰曰。道甚麼。曰甚麼處去來。一日雪峰見師。忽搊住曰。盡乾坤是個解脫門。把手拽伊不肯入。曰和尚怪弘𤦆不得。雪峰拓開曰。雖然如此。爭奈背後許多師僧何○師舉國師碑文云。得之於心。猗蘭作旃檀之樹。失之於旨。甘露乃蒺藜之園。問僧曰。一語須具得失兩意。汝作么生道。僧舉拳曰。不可喚作拳頭也。師不肯。亦舉拳別曰。祇為喚這個作拳頭(雪竇顯云。無繩自縳漢。拳頭也不識 大溈秀云。雪竇與安國。盡謂孤高方外。及乎臨鋒受敵。又卻逐隊隨行。我要個語。具得失兩意。待伊豎起拳云。不可喚作拳。你又喚作什麼。從伊說出得失兩意。也要其中見人只與么。和泥合水。有甚分曉 天童華云。若見得雪竇徹。便見得安國龍頭蛇尾。若見不徹。伊蘭作栴檀之樹。甘露乃蒺藜之園 東禪觀云。這僧不能鉗安國之口。安國不能止雪竇之詞。雪竇不能免大溈之議。可憐諸大老。成群作隊。不奈一個拳何。待云我要個語具得失兩意。只向他道休。何謂如此。師子一滴乳。迸散十斛驢乳)○師舉。棱和尚住招慶時。在法
【現代漢語翻譯】 也只是那麼一兩個持戒的僧人。
安國弘𤦆禪師（雪峰存的法嗣）
福州安國院的弘𤦆明真禪師，是泉州陳家的兒子。他參訪雪峰禪師。雪峰問：『從哪裡來？』他回答：『從江西來。』雪峰說：『在哪裡見到達磨（Bodhidharma，禪宗始祖）？』他回答：『我分明地向和尚您說了。』雪峰說：『說了什麼？』他回答：『從哪裡來？』有一天，雪峰見到弘𤦆禪師，忽然抓住他說：『整個乾坤就是一個解脫門，我拉著你的手，你卻不肯進去。』弘𤦆禪師說：『和尚您不能怪我弘𤦆。』雪峰放開他說：『雖然如此，但背後還有許多師僧怎麼辦呢？』弘𤦆禪師引用國師（可能是指慧忠國師）碑文說：『得之於心，猗蘭（一種香草）也能變成旃檀（檀香樹）；失之於旨，甘露也能變成蒺藜（一種帶刺的植物）之園。』他問一個僧人：『一句話必須具備得失兩方面的意思，你打算怎麼說？』僧人舉起拳頭說：『不可喚作拳頭也。』弘𤦆禪師不認可，也舉起拳頭說：『只因爲你把這個叫做拳頭。』（雪竇顯禪師評論說：『真是個無繩自縛的漢子，連拳頭也不認識。』大溈秀禪師評論說：『雪竇和安國，都自以為孤高方外，等到臨鋒受敵時，又跟著隊伍跑。我要一句具備得失兩方面意思的話，等他豎起拳頭說「不可喚作拳」，你又叫它什麼？』從他說出得失兩方面的意思，也要在其中見到人，只是這樣和泥合水，有什麼分別？』天童華禪師評論說：『如果能徹底理解雪竇，就能理解安國是龍頭蛇尾；如果不能徹底理解，猗蘭也能變成旃檀之樹，甘露也能變成蒺藜之園。』東禪觀禪師評論說：『這個僧人不能堵住安國的嘴，安國不能阻止雪竇的評論，雪竇不能免除大溈的議論，可憐這些大老們，成群結隊，卻奈何不了一個拳頭。』等他說我要一句具備得失兩方面意思的話，只對他說「休」就可以了。為什麼這麼說？師子（獅子）的一滴乳，能迸散十斛驢乳。）弘𤦆禪師引用棱和尚住在招慶寺時，在法
【English Translation】 It's just one or two monks who uphold the precepts.
Zen Master Hongbian of Anguo (Successor of Xuefeng Cun)
Zen Master Hongbian Mingzhen of Anguo Monastery in Fuzhou was the son of the Chen family in Quanzhou. He visited Xuefeng. Xuefeng asked, 'Where do you come from?' He replied, 'From Jiangxi.' Xuefeng said, 'Where did you see Bodhidharma (達磨, founder of Zen Buddhism)?' He replied, 'I have clearly told you, Master.' Xuefeng said, 'What did you say?' He replied, 'Where did I come from?' One day, Xuefeng saw the master and suddenly grabbed him, saying, 'The entire universe is a gate of liberation. I'm pulling your hand, but you refuse to enter.' Hongbian Zen Master said, 'Master, you can't blame Hongbian.' Xuefeng released him and said, 'Even so, what about the many monks behind us?' Hongbian Zen Master quoted the inscription on the stele of the National Teacher (國師, possibly referring to Huizhong Guoshi): 'If you attain it in your heart, Eupatorium fortunei (猗蘭, a fragrant herb) can become a Santalum album (旃檀, sandalwood tree); if you lose its essence, nectar can become a garden of Tribulus terrestris (蒺藜, a thorny plant).' He asked a monk, 'A word must contain both gain and loss. How would you say it?' The monk raised his fist and said, 'It cannot be called a fist.' Hongbian Zen Master did not agree and also raised his fist, saying, 'Just because you call this a fist.' (Zen Master Xuedou Xian commented: 'Truly a man binding himself without a rope, not even recognizing a fist.' Zen Master Dawei Xiu commented: 'Xuedou and Anguo both thought themselves to be aloof and extraordinary, but when facing the enemy, they followed the crowd. I want a word that contains both gain and loss. When he raises his fist and says, "It cannot be called a fist," what do you call it?' From his saying the meaning of both gain and loss, one must also see the person within. It's just mixing mud and water like this, what's the difference?' Zen Master Tiantong Hua commented: 'If you can thoroughly understand Xuedou, you can understand that Anguo is a dragon's head and a snake's tail; if you cannot thoroughly understand, Eupatorium fortunei can become a Santalum album, and nectar can become a garden of Tribulus terrestris.' Zen Master Dongchan Guan commented: 'This monk could not shut Anguo's mouth, Anguo could not stop Xuedou's comments, and Xuedou could not avoid Dawei's criticisms. It's a pity that these great elders, in groups, cannot do anything about a fist.' When he says I want a word that contains both gain and loss, just say "stop" to him. Why say that? A drop of a lion's milk can scatter ten hu (斛, a unit of volume) of donkey's milk.) Hongbian Zen Master quoted when Monk Leng was residing at Zhaoqing Temple, in the Dharma
堂東角立。謂僧曰。這裡好致一問。僧便問。和尚為何不居正位。棱曰。為汝恁么來。曰即今作么生。棱曰。用汝眼作么。師舉畢乃曰。他家恁么問。別是個道理。汝今作么生道。后安國曰。恁么則大眾一時散去得也。師自代曰。恁么即大眾一時禮拜。
金輪可觀禪師(雪峰存法嗣)
南嶽金輪可觀禪師。福唐薛氏子。參雪峰。雪峰曰。近前來。師方近前作禮。雪峰與一蹋。師忽契悟。師事十二載。復歷叢林○住後上堂。我在雪峰。遭他一蹋。直至如今眼不開。不知是何境界○雪峰院主。有書來招曰。山頭和尚年尊也。長老何不再入嶺一轉。師回書曰。待山頭和尚別有見解。即再入嶺。僧問。如何是雪峰見解。師曰。我也驚。
長生皎然禪師(雪峰存法嗣)
福州長生山皎然禪師。本郡人。久依雪峰。一日與僧斫樹次。雪峰曰。斫到心且住。師曰。斫卻著。雪峰曰。古人以心傳心。汝為甚麼道斫卻。師擲下斧曰傳。雪峰打一拄杖而去○僧問雪峰。如何是第一句。雪峰良久。僧舉似師。師曰。此是第二句。雪峰再令其僧來問。如何是第一句。師曰。蒼天蒼天○普請次。雪峰問。古人道。誰知席帽下。元是昔愁人。古人意作么生。師側戴笠子曰。這個是甚麼人語○雪峰問師。持經者能荷擔如來。
【現代漢語翻譯】 現代漢語譯本： 堂東角站立。對僧人說：『這裡正好提一個問題。』僧人便問：『和尚為何不居正位？』 棱說：『爲了你這樣來。』 僧人說：『現在怎麼辦？』 棱說：『用你的眼睛做什麼？』 師父舉完例子后說：『他家這樣問，別有一種道理。你現在怎麼說？』 後來安國說：『這樣的話，大眾一時就散去了。』 師父自己代替回答說：『這樣的話，大眾一時就禮拜了。』
金輪可觀禪師（雪峰存的法嗣）
南嶽金輪可觀禪師，福唐薛氏之子。參拜雪峰。雪峰說：『近前來。』 禪師剛走近前作禮，雪峰就踢了他一腳。禪師忽然領悟。禪師侍奉雪峰十二年，又遊歷各處叢林。住持一方後上堂說法：『我在雪峰，被他踢了一腳，直到如今眼睛還沒睜開，不知是什麼境界。』 雪峰院主有書信來邀請說：『山頭和尚年歲大了，長老何不再入嶺一趟？』 禪師回信說：『等山頭和尚有了別的見解，就再入嶺。』 僧人問：『如何是雪峰的見解？』 禪師說：『我也吃驚。』
長生皎然禪師（雪峰存的法嗣）
福州長生山皎然禪師，本郡人。長期依止雪峰。一日與僧人一起砍樹時，雪峰說：『砍到心的時候就停住。』 禪師說：『砍掉了。』 雪峰說：『古人以心傳心，你為什麼說砍掉了？』 禪師放下斧頭說：『傳。』 雪峰用拄杖打了一下就走了。僧人問雪峰：『如何是第一句？』 雪峰沉默良久。僧人把這話告訴禪師，禪師說：『這是第二句。』 雪峰再次讓那個僧人來問：『如何是第一句？』 禪師說：『蒼天蒼天。』 普請勞動時，雪峰問：『古人說：誰知席帽下，元是昔愁人。古人是什麼意思？』 禪師側戴著笠帽說：『這是什麼人說的話？』 雪峰問禪師：『持經者能荷擔如來（Tathagata，如來）嗎？』
【English Translation】 English version: Standing at the east corner of the hall, he said to a monk, 'This is a good place to ask a question.' The monk then asked, 'Why doesn't the abbot reside in the proper seat?' Leng (棱) said, 'For you to come like this.' The monk said, 'What to do now?' Leng (棱) said, 'What do you do with your eyes?' After the master finished the example, he said, 'His question is different, another kind of reasoning. What would you say now?' Later, An Guo (安國) said, 'In that case, the assembly would disperse at once.' The master substituted himself and said, 'In that case, the assembly would prostrate at once.'
Chan Master Kewan (可觀) of Jinlun (金輪) (Successor of Xuefeng Cun (雪峰存))
Chan Master Kewan (可觀) of Jinlun (金輪) in Nanyue (南嶽), was a native of the Xue (薛) family in Futang (福唐). He visited Xuefeng (雪峰). Xuefeng (雪峰) said, 'Come closer.' As soon as the master approached and made a bow, Xuefeng (雪峰) gave him a kick. The master suddenly had an enlightenment. The master served Xuefeng (雪峰) for twelve years and traveled to various monasteries. After residing in a monastery, he addressed the assembly, 'When I was at Xuefeng (雪峰), I was kicked by him, and my eyes have not opened until now. I don't know what state it is.' The head of Xuefeng (雪峰) Monastery sent a letter inviting him, saying, 'The abbot of the mountain is old. Why doesn't the elder go back to the mountain for another trip?' The master replied, 'When the abbot of the mountain has a different understanding, I will go back to the mountain.' A monk asked, 'What is Xuefeng's (雪峰) understanding?' The master said, 'I am also surprised.'
Chan Master Jiaoran (皎然) of Changsheng (長生) (Successor of Xuefeng Cun (雪峰存))
Chan Master Jiaoran (皎然) of Changsheng (長生) Mountain in Fuzhou (福州) was a native of this prefecture. He had long relied on Xuefeng (雪峰). One day, while he was chopping trees with a monk, Xuefeng (雪峰) said, 'Stop when you chop to the heart.' The master said, 'Chop it off.' Xuefeng (雪峰) said, 'The ancients transmitted mind with mind. Why do you say chop it off?' The master threw down the axe and said, 'Transmit.' Xuefeng (雪峰) hit him with a staff and left. A monk asked Xuefeng (雪峰), 'What is the first phrase?' Xuefeng (雪峰) was silent for a long time. The monk told the master about this, and the master said, 'This is the second phrase.' Xuefeng (雪峰) again asked the monk to ask, 'What is the first phrase?' The master said, 'Blue sky, blue sky.' During a general labor, Xuefeng (雪峰) asked, 'The ancients said, "Who knows under the straw hat, it is the old sorrowful person." What did the ancients mean?' The master wore his bamboo hat sideways and said, 'Who is this person speaking about?' Xuefeng (雪峰) asked the master, 'Can the one who holds the sutras bear the Tathagata (如來, Thus Come One)?'
作么生是荷擔如來。師乃捧雪峰。向禪床上○普請次。雪峰負一束藤。路逢一僧。便拋下。僧擬取。雪峰便蹋倒。歸謂師曰。我今日蹋這僧快。師曰。和尚卻替這僧。入涅槃堂始得。雪峰便休去(雪竇顯云。長生大似東家人死。西家助哀。也好與一踏 白雲端云。雪峰外面嬴得五百。家中失卻一貫 恕中慍云。這僧吃雪峰一踏。白日見鬼。長生吃雪峰一踏。平地成仙。大小浮山。蹉過不少)○雪峰問。光境俱亡。復是何物。師曰。放皎然過。有道處。雪峰曰。放汝過。作么生道。曰皎然亦放和尚過。雪峰曰。放汝二十棒。師便禮拜。
鵝湖智孚禪師(雪峰存法嗣)
信州鵝湖智孚禪師。福州人也。因鏡清問。如何是即今底。師曰。何更即今。鏡清曰。幾就支荷。師曰。語逆言順○師一日不赴堂。侍者來請赴堂。師曰。我今日在莊。吃油糍飽。侍者曰。和尚不曾出入。師曰。你但去。問取莊主。侍者方出門。忽見莊主歸謝。和尚到莊吃油糍。
隆壽紹卿禪師(雪峰存法嗣)
漳州隆壽紹卿興法禪師。泉州陳氏子。因侍雪峰山行。見芋葉動。雪峰指動葉示之。師曰。紹卿甚生怕怖。雪峰曰。是汝屋裡底。怕怖甚麼。師於此有省。
云蓋歸本禪師(雪峰存法嗣)
襄州云蓋雙泉院歸本
【現代漢語翻譯】 現代漢語譯本 『作么生是荷擔如來？』（如何是承擔如來的事業？）師乃捧雪峰（雪峰禪師）向禪床上○普請次。（當時）雪峰負一束藤，路逢一僧，便拋下。僧擬取，雪峰便蹋倒。歸謂師曰：『我今日蹋這僧快。』師曰：『和尚卻替這僧，入涅槃堂始得。』雪峰便休去。（雪竇顯云：『長生大似東家人死，西家助哀。也好與一踏。』白雲端云：『雪峰外面嬴得五百，家中失卻一貫。』恕中慍云：『這僧吃雪峰一踏，白日見鬼。長生吃雪峰一踏，平地成仙。大小浮山，蹉過不少。』）○雪峰問：『光境俱亡，復是何物？』（光明和境界都消失了，那又是什麼？）師曰：『放皎然過，有道處。』雪峰曰：『放汝過，作么生道？』曰：『皎然亦放和尚過。』雪峰曰：『放汝二十棒。』師便禮拜。 鵝湖智孚禪師(雪峰存法嗣) 信州鵝湖智孚禪師，福州人也。因鏡清問：『如何是即今底？』（什麼是當下？）師曰：『何更即今？』鏡清曰：『幾就支荷。』師曰：『語逆言順。』○師一日不赴堂，侍者來請赴堂。師曰：『我今日在莊，吃油糍飽。』侍者曰：『和尚不曾出入。』師曰：『你但去，問取莊主。』侍者方出門，忽見莊主歸謝：『和尚到莊吃油糍。』 隆壽紹卿禪師(雪峰存法嗣) 漳州隆壽紹卿興法禪師，泉州陳氏子。因侍雪峰山行，見芋葉動。雪峰指動葉示之。師曰：『紹卿甚生怕怖。』雪峰曰：『是汝屋裡底，怕怖甚麼？』師於此有省。 云蓋歸本禪師(雪峰存法嗣) 襄州云蓋雙泉院歸本
【English Translation】 English version 『What is it to shoulder the Tathagata?』 (What does it mean to undertake the work of the Tathagata?) The master then held up Xuefeng (Xuefeng Chan Master) towards the Zen platform ○ during a general labor. (At that time) Xuefeng carried a bundle of rattan, encountered a monk on the road, and threw it down. The monk tried to pick it up, but Xuefeng kicked him over. He returned and said to the master, 『Today I kicked this monk with satisfaction.』 The master said, 『The abbot should take the place of this monk and only then can he enter the Nirvana Hall.』 Xuefeng then stopped. (Xuedou Xian said, 『Longevity is much like the death of a neighbor in the east, with the neighbor in the west offering condolences. It would be good to give it a kick.』 Baiyun Duan said, 『Xuefeng won five hundred outside, but lost one string of cash at home.』 Shu Zhongyun said, 『This monk, after being kicked by Xuefeng, saw a ghost in broad daylight. Longevity, after being kicked by Xuefeng, became an immortal on level ground. Great and small Fushan, missed out on quite a bit.』) ○ Xuefeng asked, 『When light and realm both vanish, what is it then?』 The master said, 『Let Jiaoran pass, there is the place of the Way.』 Xuefeng said, 『Let you pass, how do you say it?』 The master said, 『Jiaoran also lets the abbot pass.』 Xuefeng said, 『Give you twenty blows.』 The master then bowed. Ehu Zhifu Chan Master (Successor of Xuefeng's Dharma) Chan Master Zhifu of Ehu in Xinzhou was a native of Fuzhou. Because Jingqing asked, 『What is the immediate present?』 The master said, 『Why further seek the immediate present?』 Jingqing said, 『Almost ready to support and carry.』 The master said, 『Words are contrary, but meaning is compliant.』 ○ One day, the master did not attend the hall, and the attendant came to invite him. The master said, 『Today I am at the village, full from eating fried rice cakes.』 The attendant said, 『The abbot has not been out.』 The master said, 『You just go and ask the village head.』 As the attendant was about to leave, he suddenly saw the village head returning to thank him, 『The abbot came to the village and ate fried rice cakes.』 Longshou Shaoqing Chan Master (Successor of Xuefeng's Dharma) Chan Master Shaoqing of Longshou in Zhangzhou was a son of the Chen family in Quanzhou. Once, while attending Xuefeng on a mountain walk, he saw a taro leaf moving. Xuefeng pointed to the moving leaf to show him. The master said, 『Shaoqing is very afraid.』 Xuefeng said, 『It is from your own house, what is there to fear?』 The master had an awakening from this. Yungai Guiben Chan Master (Successor of Xuefeng's Dharma) Guiben of Shuangquan Monastery in Yungai, Xiangzhou
禪師。京兆府人也。初謁雪峰。禮拜次。雪峰下禪床。跨背而坐。師於此有省。
洛京南院和尚(雪峰存法嗣)
洛京南院和尚。有儒者。博覽古今。時呼為張百會。謁師。師問。莫是張百會么。曰不敢。師以手于空畫一畫曰。會么。曰不會。師曰。一尚不會。甚麼處得百會來。
龍興宗靖禪師(雪峰存法嗣)
杭州龍興宗靖禪師。臺州人也。初參雪峰。誓充飯頭。勞逾十載。嘗于眾堂中。袒一膞釘簾。雪峰睹而記曰。汝向後住持有千僧。其中無一人衲子也。師悔過。回浙住六通院。錢王命居龍興寺。有眾千餘。唯三學講誦之徒。果如雪峰所志。
越山師鼐禪師(雪峰存法嗣)
越州越山師鼐鑑真禪師。初參雪峰而染指。后因閩王請于清風樓齋。坐久。舉目忽睹日光。豁然頓曉。而有偈曰。清風樓上赴官齋。此日平生眼豁開。方信普通年遠事。不從蔥嶺帶將來。歸呈雪峰。雪峰然之。
福清玄訥禪師(雪峰存法嗣)
泉州福清院玄訥禪師。高麗人也。泉守王公問。如何是宗乘中事。師叱之。
夢筆和尚(雪峰存法嗣)
建州夢筆和尚。閩王請齋問師。還將得筆來也無。師曰。不是稽山繡管。慚非月里兔毫。大王既垂顧問。山僧敢不通呈。又問。如何是
【現代漢語翻譯】 現代漢語譯本 禪師，京兆府（今西安）人。最初拜訪雪峰義存禪師（Xuefeng Yicun，822-908），行禮拜時，雪峰禪師走下禪床，跨坐在他的背上。禪師因此有所領悟。
洛京南院和尚（雪峰義存禪師的法嗣）
洛京南院的和尚，有一位儒生，博覽古今，當時人們稱他為張百會。他拜訪南院和尚。南院和尚問：『莫非是張百會嗎？』儒生回答：『不敢當。』南院和尚用手在空中畫了一下，說：『會嗎？』儒生說：『不會。』南院和尚說：『一都不會，從哪裡得到百會呢？』
龍興宗靖禪師（雪峰義存禪師的法嗣）
杭州龍興寺的宗靖禪師，臺州人。最初參拜雪峰義存禪師，發誓要做飯頭，辛勞超過十年。曾經在眾僧的堂中，袒露一隻胳膊釘簾子。雪峰義存禪師看到後記下說：『你將來住持的寺廟會有千名僧人，其中沒有一個是真正的衲子（修行人）。』宗靖禪師後悔自己的行為，回到浙江住在六通院。錢王（吳越國王）命令他住在龍興寺。寺里有一千多僧人，只有研究三學講誦佛經的人，果真如雪峰義存禪師所預言。
越山師鼐禪師（雪峰義存禪師的法嗣）
越州越山師鼐鑑真禪師，最初參拜雪峰義存禪師而略有所得。後來因為閩王（王審知，862-925）邀請他在清風樓齋戒。坐了很久，抬頭忽然看到日光，豁然頓悟，於是作偈說：『清風樓上赴官齋，此日平生眼豁開。方信普通年（520-527）遠事，不從蔥嶺帶將來。』回去呈給雪峰義存禪師，雪峰義存禪師認可了他的領悟。
福清玄訥禪師（雪峰義存禪師的法嗣）
泉州福清院的玄訥禪師，高麗人。泉州太守王公問：『如何是宗乘（禪宗）中的事？』玄訥禪師呵斥了他。
夢筆和尚（雪峰義存禪師的法嗣）
建州的夢筆和尚，閩王（王審知，862-925）請他齋戒時問：『還帶著筆來嗎？』夢筆和尚說：『不是稽山（紹興）的繡管筆，也慚愧不是月宮裡的兔毫。大王既然垂問，山僧怎敢不通報呈上？』又問：『如何是』
【English Translation】 English version The Chan Master was a native of Jingzhao Prefecture (present-day Xi'an). He initially visited Xuefeng Yicun (822-908). During the prostration, Xuefeng descended from the meditation platform and sat astride his back. The Master experienced enlightenment from this.
The Monk of Nanyuan Monastery in Luojing (a Dharma heir of Xuefeng Yicun)
The Monk of Nanyuan Monastery in Luojing had a Confucian scholar who was well-versed in ancient and modern knowledge. People at the time called him Zhang Baihui. He visited the Master. The Master asked, 'Are you Zhang Baihui?' The scholar replied, 'I dare not presume.' The Master made a stroke in the air with his hand and said, 'Do you understand?' The scholar said, 'I do not understand.' The Master said, 'You don't even understand one, how could you have a hundred understandings?'
Chan Master Zongjing of Longxing Monastery (a Dharma heir of Xuefeng Yicun)
Chan Master Zongjing of Longxing Monastery in Hangzhou was a native of Taizhou. He initially visited Xuefeng Yicun and vowed to be the rice cook, laboring for over ten years. Once, in the monks' hall, he bared one arm while nailing a curtain. Xuefeng Yicun saw this and noted, 'In the future, the monastery you preside over will have a thousand monks, but not one of them will be a true mendicant.' The Master regretted his actions and returned to Zhejiang, residing at Liutong Hermitage. King Qian (King of Wuyue) ordered him to reside at Longxing Monastery. There were over a thousand monks, but only those who studied the Three Learnings and recited scriptures. It was indeed as Xuefeng Yicun had predicted.
Chan Master Shini of Yueshan Mountain (a Dharma heir of Xuefeng Yicun)
Chan Master Jianzhen Shini of Yueshan Mountain in Yuezhou initially visited Xuefeng Yicun and gained a slight understanding. Later, because King Min (Wang Shenzhi, 862-925) invited him to a vegetarian feast at Qingfeng Tower. After sitting for a long time, he suddenly looked up and saw the sunlight, and he suddenly awakened. He then composed a verse saying, 'Attending the official feast at Qingfeng Tower, today my eyes have opened for the first time. Now I believe the distant events of the Putong era (520-527), were not brought from the Pamir Mountains.' He returned and presented it to Xuefeng Yicun, who approved of his enlightenment.
Chan Master Xuane of Fuqing Monastery (a Dharma heir of Xuefeng Yicun)
Chan Master Xuane of Fuqing Monastery in Quanzhou was a native of Goryeo (Korea). Lord Wang, the prefect of Quanzhou, asked, 'What is the matter within the Zen school?' Chan Master Xuane scolded him.
Monk Mengbi (a Dharma heir of Xuefeng Yicun)
Monk Mengbi of Jianzhou, when King Min (Wang Shenzhi, 862-925) invited him to a vegetarian feast, asked the Master, 'Did you bring your brush?' The Master said, 'It is not the embroidered brush of Ji Mountain (Shaoxing), and I am ashamed that it is not the rabbit hair from the moon palace. Since the Great King has inquired, how dare this mountain monk not report and present it?' He also asked, 'What is'
法王。師曰。不是夢筆家風。
潮山延宗禪師(雪峰存法嗣)
吉州潮山延宗禪師。因資福來謁。師下禪床相接。資福問。和尚住此山。得幾年也。師曰。鈍鳥棲蘆。困魚止濼。曰恁么則真道人也。師曰。且坐喫茶。
太原孚上座(雪峰存法嗣)
太原孚上座。初在揚州光孝寺。講涅槃經。有禪者。阻雪。因往聽講。至三因佛性三德法身。廣談法身妙理。禪者失笑。師講罷。請禪者喫茶。白曰。某甲素志狹劣。依文解義。適蒙見笑。且望見教。禪者曰。實笑座主不識法身。師曰。如此解說。何處不是。曰請座主更說一遍。師曰。法身之理。猶若太虛。豎窮三際。橫亙十方。彌綸八極。包括二義。隨緣赴感。靡不周遍。曰不道座主說不是。祇是說得法身量邊事。實未識法身在。師曰。既然如是。禪德當爲我說。曰座主還信否。師曰。焉敢不信。曰若如是。座主輟講旬日。于室內端然靜慮。收心攝念。善惡諸緣。一時放卻。師一依所教。從初夜至五更。聞鼓角聲。忽然契悟。便去扣門。禪者曰阿誰。師曰某甲。禪者咄曰。教汝傳持大教。代佛說法。夜來為甚麼醉酒臥街。師曰。禪德。自來講經。將生身父母鼻孔扭捏。從今已去。更不敢如是。禪者曰。且去來日相見。師遂罷講。遍歷諸方。名聞宇
【現代漢語翻譯】 法王（對佛的尊稱）。 師（禪師）說：『這不是夢筆生花的風格。』
潮山延宗禪師（雪峰禪師的弟子）
吉州潮山延宗禪師，因為資福禪師前來拜訪，禪師走下禪床迎接。資福禪師問道：『和尚您住在這座山裡，有多少年了？』 禪師說：『遲鈍的鳥棲息在蘆葦叢中，睏倦的魚停留在水洼里。』 資福禪師說：『既然這樣，您真是個得道的修行人啊。』 禪師說：『請坐下喝茶。』
太原孚上座（雪峰禪師的弟子）
太原孚上座，起初在揚州光孝寺講解《涅槃經》。有位禪者因為下雪被阻，就去聽他講經。講到三因佛性（正因佛性、了因佛性、緣因佛性）和三德法身（法身德、般若德、解脫德）時，廣泛地談論法身（佛的真身）的精妙道理。禪者聽了失笑。孚上座講完經后，請禪者喝茶，並說道：『我向來見識淺薄，只是按照經文來解釋意義，剛才承蒙您見笑了，還希望您能指教我。』 禪者說：『我實在是因為座主您不認識法身而發笑。』 孚上座說：『像我這樣解說，哪裡不對呢？』 禪者說：『請座主您再說一遍。』 孚上座說：『法身的道理，就像太虛空一樣，豎著窮盡過去、現在、未來三世，橫著充滿四面八方，覆蓋八極，包括兩種意義（真諦和俗諦），隨著因緣而應感，無處不周遍。』 禪者說：『我不是說座主您說得不對，只是說您說的是法身外在的量邊事，實際上還不認識法身。』 孚上座說：『既然這樣，禪德您應當為我說說。』 禪者說：『座主您相信嗎？』 孚上座說：『我怎麼敢不相信呢？』 禪者說：『如果這樣，座主您就停止講經十天，在室內端正地靜坐思考，收攝心念，善惡各種因緣，一時全部放下。』 孚上座完全按照禪者所教導的去做，從初夜到五更，聽到鼓角的聲音，忽然領悟了。便去敲禪者的門。禪者問道：『是誰？』 孚上座說：『是我。』 禪者呵斥道：『教你傳持大法，代替佛說法，昨夜為什麼醉酒睡在街上？』 孚上座說：『禪德，我自從講經以來，一直扭捏著生身父母的鼻孔（比喻曲解佛法），從今以後，再也不敢這樣了。』 禪者說：『你先回去吧，明天再見。』 孚上座於是停止講經，遍游各地，名聲傳遍天下。
【English Translation】 The Dharma King (a respectful title for the Buddha). The master (Zen master) said, 'This is not the style of dreaming with a writing brush.'
Zen Master Chao Shan Yanzong (a Dharma heir of Xuefeng)
Zen Master Chao Shan Yanzong of Jizhou, because Zen Master Zifu came to visit, the master stepped down from the Zen seat to greet him. Zen Master Zifu asked, 'How many years have you, venerable monk, lived in this mountain?' The master said, 'A dull bird dwells in the reeds, a weary fish stops in a puddle.' Zen Master Zifu said, 'If that's so, then you are truly a Taoist.' The master said, 'Please sit down and have some tea.'
Upadhyaya Fu of Taiyuan (a Dharma heir of Xuefeng)
Upadhyaya Fu of Taiyuan, initially lectured on the Nirvana Sutra at Guangxiao Temple in Yangzhou. A Zen practitioner, hindered by snow, went to listen to his lectures. When he lectured on the Three Causes of Buddha-nature (the direct cause Buddha-nature, the understanding cause Buddha-nature, and the conditional cause Buddha-nature) and the Three Virtues of Dharmakaya (Dharmakaya virtue, Prajna virtue, and Liberation virtue), he extensively discussed the profound principles of Dharmakaya (the true body of the Buddha). The Zen practitioner smiled. After Upadhyaya Fu finished lecturing, he invited the Zen practitioner for tea and said, 'I have always been narrow-minded and interpreted the meaning according to the text. I was just laughed at, and I hope you can teach me.' The Zen practitioner said, 'I am laughing at you because you do not recognize the Dharmakaya.' Upadhyaya Fu said, 'Where is it wrong in my explanation?' The Zen practitioner said, 'Please explain it again.' Upadhyaya Fu said, 'The principle of Dharmakaya is like the great void, vertically exhausting the three periods of past, present, and future, horizontally filling all directions, covering the eight extremes, including two meanings (ultimate truth and conventional truth), responding to causes and conditions, and being omnipresent.' The Zen practitioner said, 'I am not saying that what you said is wrong, but you are only talking about the external aspects of the Dharmakaya, and you do not actually recognize the Dharmakaya.' Upadhyaya Fu said, 'Since that is the case, you should tell me about it.' The Zen practitioner said, 'Do you believe it?' Upadhyaya Fu said, 'How dare I not believe it?' The Zen practitioner said, 'If so, you should stop lecturing for ten days, sit quietly in the room, collect your mind and thoughts, and let go of all good and evil causes and conditions at once.' Upadhyaya Fu did exactly as the Zen practitioner taught, and from the beginning of the night until the fifth watch, he suddenly realized upon hearing the sound of drums and horns. He went to knock on the Zen practitioner's door. The Zen practitioner asked, 'Who is it?' Upadhyaya Fu said, 'It is me.' The Zen practitioner scolded, 'I taught you to transmit the great Dharma and speak on behalf of the Buddha. Why were you drunk and sleeping on the street last night?' Upadhyaya Fu said, 'Since I started lecturing on the sutras, I have been twisting the nostrils of my birth parents (a metaphor for distorting the Buddha's teachings). From now on, I will never dare to do so again.' The Zen practitioner said, 'Go back for now, and we will meet again tomorrow.' Upadhyaya Fu then stopped lecturing and traveled to various places, and his name spread throughout the world.
內。嘗游浙中。登徑山法會。一日于大佛殿前。有僧問。上座曾到五臺否。師曰曾到。曰還見文殊么。師曰見。曰甚麼處見。師曰。徑山佛殿前見。其僧后適閩川。舉似雪峰。雪峰曰。何不教伊入嶺來。師聞乃趣裝而邁。初至雪峰廨院憩錫。因分柑子與僧。長慶問。甚麼處將來。師曰。嶺外將來。曰遠涉不易。擔負得來。師曰。柑子柑子。次日上山。雪峰聞乃集眾。師到法堂上。顧視雪峰。便下看知事。(雪竇顯云。一千五百人善知識。被孚老一覷。便高豎降旗)明日卻上禮拜曰。某甲昨日觸忤和尚。雪峰曰。知是般事便休(雲門偃。因僧問作么生是觸忤處。雲門便打 雪竇顯云。打得百千萬個。有甚用處。直須盡大地人吃棒。方可扶豎雪峰。且道。孚上座具什麼眼。又云果然 枰巖頌云。壯氣如虹上法堂。就籬縛犍恰相當。若言觸忤老和尚。雪上無端又著霜 云居舜云。大小雪峰。被孚上座惑亂一上。只這孚上座。也是擔枷過狀 雪竇宗云。只知其一。不知其二。殊不知雪峰坐籌帷幄。決勝千里。孚上座。呈盡平生見解。也只在雪峰圈繢里)○雪峰一日見師。乃指日示之。師搖手而出。雪峰曰。汝不肯我那。師曰。和尚搖頭。某甲擺尾。甚麼處是不肯。雪峰曰。到處也須諱卻○一日眾僧晚參。雪峰在中庭臥。師曰。
【現代漢語翻譯】 現代漢語譯本： 內。曾經遊歷浙江一帶。參加徑山寺的法會。一天在大佛殿前，有僧人問：『上座曾經到過五臺山嗎？』 師父說：『曾經到過。』 僧人問：『還見到文殊菩薩了嗎？』 師父說：『見到了。』 僧人問：『在什麼地方見到的？』 師父說：『在徑山寺佛殿前見到的。』 那僧人後來到了福建，把這件事告訴了雪峰禪師。雪峰禪師說：『為什麼不教他到嶺南來呢？』 師父聽了，就準備行裝前往。剛到雪峰寺的廨院休息，雪峰禪師分柑橘給眾僧。長慶禪師問：『從什麼地方拿來的？』 師父說：『從嶺外拿來的。』 長慶禪師說：『遠涉不容易，能擔負得來嗎？』 師父說：『柑橘柑橘。』 第二天上山，雪峰禪師聽說后就召集大眾。師父到了法堂上，看了看雪峰禪師，就下座去看管事。（雪竇顯禪師說：『一千五百人的善知識，被孚老這樣一看，就高高豎起降旗。』） 明天又上山禮拜說：『弟子昨天冒犯了和尚。』 雪峰禪師說：『知道是這件事就算了。』（雲門偃禪師，因為有僧人問：『怎麼是冒犯的地方？』 雲門禪師就打。雪竇顯禪師說：『打得百千萬個，有什麼用處？必須讓天下所有人都吃棒，才可以扶持雪峰禪師。』 且說，孚上座有什麼眼力？又說果然。枰巖禪師頌道：『壯氣如虹上法堂，就籬縛犍恰相當。若言觸忤老和尚，雪上無端又著霜。』 云居舜禪師說：『大小雪峰，被孚上座迷惑了一次。只是這孚上座，也是帶著枷鎖過堂。』 雪竇宗禪師說：『只知其一，不知其二。殊不知雪峰禪師坐籌帷幄，決勝千里。孚上座，呈盡平生見解，也只在雪峰禪師的圈套里。』） 雪峰禪師一天見到師父，就指著太陽給他看。師父搖著手走了出去。雪峰禪師說：『你不認可我嗎？』 師父說：『和尚搖頭，我擺尾，什麼地方是不認可？』 雪峰禪師說：『到處也都要避諱。』 一天眾僧晚參，雪峰禪師在中庭躺著。師父說：
【English Translation】 English version: Inside. He once traveled in Zhejiang. Attended the Dharma assembly at Jingshan Temple. One day, in front of the Great Buddha Hall, a monk asked: 'Have you ever been to Mount Wutai, venerable?' The master said: 'I have been there.' The monk asked: 'Did you see Manjusri (Bodhisattva of wisdom) ?' The master said: 'I saw him.' The monk asked: 'Where did you see him?' The master said: 'I saw him in front of the Buddha Hall at Jingshan Temple.' Later, that monk went to Fujian and told Xuefeng (Zen master) about this. Xuefeng said: 'Why didn't you tell him to come to Lingnan?' Upon hearing this, the master prepared his luggage and set off. When he first arrived at the Xuefeng Temple's office to rest, Xuefeng distributed oranges to the monks. Changqing (Zen master) asked: 'Where did you bring them from?' The master said: 'I brought them from outside the mountains.' Changqing said: 'It's not easy to travel so far. Can you carry them?' The master said: 'Oranges, oranges.' The next day, he went up the mountain. Xuefeng, upon hearing this, gathered the assembly. The master arrived at the Dharma Hall, looked at Xuefeng, and then went down to oversee affairs. (Xuedou Xian (Zen master) said: 'Fifteen hundred good teachers were made to raise the flag of surrender by Fu Lao's (referring to the master) one glance.') The next day, he went up to pay respects and said: 'I offended the abbot yesterday.' Xuefeng said: 'Knowing that it is that matter is enough.' (Yunmen Yan (Zen master), because a monk asked: 'What is the place of offense?' Yunmen then struck him. Xuedou Xian said: 'Striking hundreds of thousands of times, what's the use? It is necessary for all the people on earth to be beaten with sticks in order to support Xuefeng.' Furthermore, what insight does the Venerable Fu have? Also, it is indeed so. Pingyan praised: 'Heroic spirit like a rainbow ascends the Dharma Hall, tying the ox to the fence is just right. If you say you offended the old abbot, it's like adding frost to snow.' Yunju Shun said: 'Great Xuefeng, was confused by Venerable Fu once. But this Venerable Fu is also passing the court with shackles.' Xuedou Zong said: 'Knowing only one, not knowing the other. Little do they know that Xuefeng is strategizing in his tent, winning from a thousand miles away. Venerable Fu, presenting all his life's views, is still within Xuefeng's circle.') One day, Xuefeng saw the master and pointed to the sun to show him. The master shook his hand and went out. Xuefeng said: 'You don't approve of me?' The master said: 'The abbot shakes his head, I wag my tail, what place is it that I don't approve of?' Xuefeng said: 'Everywhere must be avoided.' One day, during the evening assembly of monks, Xuefeng was lying in the middle courtyard. The master said:
五州管內。祇有這老和尚。較些子。雪峰便起去○雪峰嘗問師。見說臨濟有三句。是否。師曰是。曰作么生是第一句。師舉目視之。雪峰曰。此猶是第二句。如何是第一句。師叉手而退。自此雪峰深器之。更不他游。而掌浴焉○一日玄沙。上問訊雪峰。雪峰曰。此間有個老鼠子。今在浴室裡。玄沙曰。待與和尚勘過。言訖到浴室。遇師打水。玄沙曰。相看上座。師曰。已相見了。玄沙曰。甚麼劫中曾相見。師曰。瞌睡作么。玄沙卻入方丈。白雪峰曰。已勘破了。雪峰曰。作么生勘伊。玄沙舉前話。雪峰曰。汝著賊也○鼓山問師。父母未生時。鼻孔在甚麼處。師曰。老兄先道。鼓山曰。如今生也。汝道。在甚麼處。師不肯。鼓山卻問作么生。師曰。將手中扇子來。鼓山與扇子。再徴前話。師搖扇不對。鼓山罔測。乃驅師一拳(昭覺勤云。奇特因緣。須以奇特激發。殊勝大事。須以殊勝舉揚。雖然隱顯無差。其奈巧拙有異。或有問崇寧。父母未生已前。鼻孔在甚［么］。只劈口便掌)○鼓山赴大王請。雪峰門送。回至法堂。乃曰。一隻聖箭。直射九重城裡去也。師曰。是伊未在。雪峰曰。渠是徹底人。師曰。若不信。待某甲去勘過。遂趁至中路。便問。師兄向甚麼處去。鼓山曰。九重城裡去。師曰。忽遇三軍圍繞時如何。
【現代漢語翻譯】 五州管內（指中國古代的行政區域劃分，具體範圍有爭議）。只有這位老和尚，還算有些見地。雪峰禪師於是起身去拜訪他。雪峰禪師曾經問他：『聽說臨濟禪師有三句，是這樣嗎？』 師回答：『是。』 雪峰禪師問：『怎麼是第一句？』 師舉起眼睛看著他。雪峰禪師說：『這仍然是第二句。什麼是第一句？』 師拱手退下。從此雪峰禪師深深器重他，不再到別處遊歷，而負責掌管浴室事務。\n有一天，玄沙禪師前去拜訪雪峰禪師。雪峰禪師說：『這裡有個老鼠，現在在浴室裡。』 玄沙禪師說：『等我和和尚一起去勘驗一下。』 說完就到了浴室，遇到師在打水。玄沙禪師說：『看看上座。』 師說：『已經相見了。』 玄沙禪師問：『什麼劫中曾經相見？』 師說：『瞌睡了嗎？』 玄沙禪師回到方丈，告訴雪峰禪師說：『已經勘破了。』 雪峰禪師問：『怎麼勘驗他的？』 玄沙禪師說了之前的話。雪峰禪師說：『你中了他的圈套了。』\n鼓山禪師問師：『父母未生之前，鼻孔在哪裡？』 師說：『老兄先說。』 鼓山禪師說：『現在生了，你說，在哪裡？』 師不肯回答。鼓山禪師反問：『怎麼說？』 師說：『把手中的扇子拿來。』 鼓山禪師給了他扇子，再次追問之前的話。師搖著扇子不回答。鼓山禪師無法測度，於是打了師一拳（昭覺勤云禪師說：『奇特的因緣，必須用奇特的方式激發；殊勝的大事，必須用殊勝的方式宣揚。雖然隱和顯沒有差別，但巧妙和笨拙卻有不同。或許有人問崇寧年間（1102-1106） ，父母未生之前，鼻孔在哪裡？只劈頭蓋臉就是一巴掌』）。\n鼓山禪師應邀去大王那裡，雪峰禪師送行。回來到法堂，雪峰禪師說：『一支聖箭，直射九重城裡去了。』 師說：『是他還沒有到。』 雪峰禪師說：『他是徹底的人。』 師說：『如果不信，等我親自去勘驗一下。』 於是追到半路，便問：『師兄要到哪裡去？』 鼓山禪師說：『到九重城裡去。』 師說：『如果遇到三軍包圍時怎麼辦？』
【English Translation】 Within the five provinces (referring to an ancient administrative division of China, the specific scope of which is debated), only this old monk has some insight. Therefore, Zen Master Xuefeng got up to visit him. Zen Master Xuefeng once asked him, 'I heard that Zen Master Linji has three sentences, is that so?' The master replied, 'Yes.' Zen Master Xuefeng asked, 'How is it the first sentence?' The master raised his eyes and looked at him. Zen Master Xuefeng said, 'This is still the second sentence. What is the first sentence?' The master clasped his hands and retreated. From then on, Zen Master Xuefeng deeply valued him, no longer traveled elsewhere, and was responsible for managing the bathhouse affairs.\nOne day, Zen Master Xuansha went to visit Zen Master Xuefeng. Zen Master Xuefeng said, 'There is a rat here, now in the bathhouse.' Zen Master Xuansha said, 'Wait for me to examine it with the monk.' After saying that, he went to the bathhouse and met the master drawing water. Zen Master Xuansha said, 'Look at the senior monk.' The master said, 'We have already met.' Zen Master Xuansha asked, 'In what kalpa (aeon) have we met before?' The master said, 'Are you sleepy?' Zen Master Xuansha returned to the abbot's room and told Zen Master Xuefeng, 'I have already seen through him.' Zen Master Xuefeng asked, 'How did you examine him?' Zen Master Xuansha told him what he had said before. Zen Master Xuefeng said, 'You have fallen into his trap.'\nZen Master Gushan asked the master, 'Before your parents were born, where was your nostril?' The master said, 'Elder brother, you say it first.' Zen Master Gushan said, 'Now that I am born, you say, where is it?' The master refused to answer. Zen Master Gushan asked back, 'How do you say it?' The master said, 'Bring the fan in your hand.' Zen Master Gushan gave him the fan and asked again about the previous question. The master shook the fan without answering. Zen Master Gushan could not fathom it, so he punched the master (Zen Master Zhaojue Qinyun said: 'Extraordinary causes must be stimulated in extraordinary ways; supreme events must be proclaimed in supreme ways. Although concealment and manifestation are no different, skill and clumsiness are different. Perhaps someone will ask during the Chongning era (1102-1106), before your parents were born, where was your nostril? Just slap him in the face').\nZen Master Gushan was invited to the king's place, and Zen Master Xuefeng saw him off. Returning to the Dharma hall, Zen Master Xuefeng said, 'An arrow of holiness, shot straight into the nine-layered city.' The master said, 'He hasn't arrived yet.' Zen Master Xuefeng said, 'He is a thorough person.' The master said, 'If you don't believe me, wait for me to examine it myself.' So he chased him halfway and asked, 'Where are you going, senior brother?' Zen Master Gushan said, 'Going to the nine-layered city.' The master said, 'What if you encounter the encirclement of the three armies?'
鼓山曰。他家自有通霄路。師曰。恁么則離宮失殿去也。鼓山曰。何處不稱尊。師拂袖便回。雪峰問如何。師曰。好只聖箭。中路折卻了也。遂舉前話。雪峰乃曰。奴渠語在。師曰。這老凍膿。猶有鄉情在(溈山喆云。此話眾中商量不少。或云。才問甚處去。這裡便好打。是聖箭折處。或云。忽遇三軍圍。［閉］時如何。好打。是聖箭折處。如斯理論。非唯瞞他。亦乃自瞞。要會么。相如曾奪連城璧。秦主安然致太平 寶峰文云。雪峰一千五百人善知識。受侯王供養。福報因緣即不無。若是佛法。未在。洞山即不然。待孚上座云。好一隻聖箭折卻也。卻問他。道甚麼。待孚上座舉。拽拄杖打出去。一使孚上座。已後作個本色衲子。二與聖箭子。出其鋒𨦵。三與禪門。作個真正宗匠。為後人眼目。諸禪德是不是。有眼者辨取 保寧勇別國師語云。孚上座。我也知你是惡人 徑山杲云。眾中商量道。什麼處。是聖箭折處。云鼓山不合答他話。是聖箭折處。鼓山不合說道理。是聖箭折處。恁么批判。非惟不識鼓山。亦乃不識孚老。殊不知。孚上座正是一枚賊漢。于鼓山面前。納一場敗闕。懡㦬而歸。卻來雪峰處㧞本。大似屋裡販揚州。若非雪峰有大人相。這賊向甚處容身。當時可惜放過。卻成個不了底公案。只今莫有為古人
{ "translations": [ "現代漢語譯本：", "鼓山（地名）說：『他家自有通霄路。』", "師（指洞山良價禪師）說：『這樣說來，就是離宮失殿去了。』", "鼓山（地名）說：『何處不稱尊？』", "師（指洞山良價禪師）拂袖便回。", "雪峰（人名）問：『如何？』", "師（指洞山良價禪師）說：『好一隻聖箭，中路折卻了也。』", "遂舉前話。", "雪峰（人名）乃曰：『奴渠語在。』", "師（指洞山良價禪師）說：『這老凍膿，猶有鄉情在。』（溈山喆云：此話眾中商量不少。或云：才問甚處去，這裡便好打，是聖箭折處。或云：忽遇三軍圍，［閉］時如何，好打，是聖箭折處。如斯理論，非唯瞞他，亦乃自瞞。要會么？相如曾奪連城璧，秦主（秦昭襄王，公元前306年—公元前251年）安然致太平。寶峰文云：雪峰一千五百人善知識，受侯王供養，福報因緣即不無，若是佛法，未在。洞山即不然。待孚上座云：好一隻聖箭折卻也，卻問他，道甚麼？待孚上座舉，拽拄杖打出去。一使孚上座，已後作個本色衲子，二與聖箭子，出其鋒𨦵，三與禪門，作個真正宗匠，為後人眼目。諸禪德是不是？有眼者辨取。保寧勇別國師語云：孚上座，我也知你是惡人。徑山杲云：眾中商量道，什麼處，是聖箭折處？云鼓山不合答他話，是聖箭折處。鼓山不合說道理，是聖箭折處。恁么批判，非惟不識鼓山，亦乃不識孚老。殊不知，孚上座正是一枚賊漢，于鼓山面前，納一場敗闕，懡㦬而歸，卻來雪峰處㧞本，大似屋裡販揚州。若非雪峰有大人相，這賊向甚處容身？當時可惜放過，卻成個不了底公案。只今莫有為古人）", " ", " ", "english_translations": [ "English version:", "Gushan (place name) said, 'His home has its own road to the sky.'", "The Master (referring to Zen Master Dongshan Liangjie) said, 'In that case, it's like leaving the palace and losing the hall.'", "Gushan (place name) said, 'Where is not worthy of respect?'", "The Master (referring to Zen Master Dongshan Liangjie) flicked his sleeve and returned.", "Xuefeng (person's name) asked, 'How is it?'", "The Master (referring to Zen Master Dongshan Liangjie) said, 'A good holy arrow, broken in the middle of the road.'", "Then he recounted the previous conversation.", "Xuefeng (person's name) then said, 'The slave's words are there.'", "The Master (referring to Zen Master Dongshan Liangjie) said, 'This old frozen pus, still has local feelings.' (Weishan Zhe said: This story has been discussed a lot among the people. Some say: Just asking where to go, it's good to hit here, it's where the holy arrow is broken. Some say: If you suddenly encounter the siege of the three armies, how to [close], it's good to hit, it's where the holy arrow is broken. Such theories not only deceive others, but also deceive themselves. Want to understand? Xiangru once seized the Liancheng Jade, and the King of Qin (King Zhaoxiang of Qin, 306 BC-251 BC) peacefully achieved peace. Baofeng Wen said: Xuefeng's one thousand five hundred good knowledge people, receiving offerings from princes and kings, the blessings and causes are not without, but if it is the Buddha-dharma, it is not there. Dongshan is not like that. Waiting for the chief seat Fu to say: A good holy arrow is broken, but ask him, what to say? Waiting for the chief seat Fu to lift, drag the staff and hit it out. One makes the chief seat Fu, later become a true monk, two gives the holy arrow, shows its sharpness, three gives the Zen gate, becomes a true master, for the eyes of future generations. Are all the Zen virtues right? Those with eyes can discern. Baoning Yongbie National Teacher said: Chief seat Fu, I also know you are a bad person. Jingshan Gao said: The people in the crowd discussed, where is the place where the holy arrow is broken? It is said that Gushan should not have answered his words, it is the place where the holy arrow is broken. Gushan should not have spoken the truth, it is the place where the holy arrow is broken. Such criticism not only does not recognize Gushan, but also does not recognize old Fu. What is not known is that the chief seat Fu is just a thief, in front of Gushan, he suffered a defeat and returned in embarrassment, but came to Xuefeng to pull out the original, very much like selling Yangzhou in the house. If it were not for Xuefeng having the appearance of a great man, where would this thief find a place to live? It was a pity to let it go at that time, but it became an unfinished case. Is there anyone who can be the ancient person now?)" ] }
出氣底么。試出來。我要問你。甚處是聖箭折處 楚石琦云。鼓山聖箭子。射入九重城。甚生氣概。孚上座等閑拶著。略露鋒铓。回至法堂。卻云箭折。誣人之罪。以罪加之。妙喜老人謂。孚上座。是一枚賊漢。向鼓山面前。納敗闕而歸。騎賊馬殺賊。大凡事不孤起。當時雪峰。只因賣弄這一隻聖箭子。勾賊破家。若是咬定牙關。誰敢無風起浪。便是盡大地稻麻竹葦。化作衲僧。要勘鼓山。也無啟口處。天寧不是貶剝古人。聖箭子是什麼廁草莖。拋向垃圾堆頭著。更問他折處。且莫𡱰沸好)○保福簽瓜次。師至。保福曰。道得與汝瓜吃。師曰。把將來。保福度與一片。師接得便去(雪竇顯云。雖是死蛇。解弄也活。誰是好手者。試請辯看)○后歸維揚。陳尚書。留在宅供養。一日謂尚書曰。來日講一遍大涅槃經。報答尚書。尚書致齋茶畢。師遂升座。良久揮尺一下曰。如是我聞。乃召尚書。尚書應諾。師曰。一時佛在。便乃脫去。
南嶽惟勁禪師(雪峰存法嗣)
南嶽般若惟勁寶聞禪師。福州人也。師雪峰而友玄沙。深入玄奧。一日問鑒上座。聞汝注楞嚴是否。鑒曰不敢。師曰。二文殊作么生注。曰請師鑒。師乃揚袂而去。
南嶽下七世
黃龍誨機禪師(玄泉彥法嗣)
鄂州黃龍山誨
【現代漢語翻譯】 出氣在哪裡？試著說出來。我要問你，聖箭折斷的地方在哪裡？楚石琦說：『鼓山的聖箭子，射入九重城，多麼有氣概！』孚上座輕易地觸碰它，稍微露出鋒芒，回到法堂，卻說箭斷了，這是誣陷人的罪過，罪加一等。妙喜老人說：『孚上座，是個賊漢，在鼓山面前，承認失敗而歸，騎著賊馬殺賊。』大凡事不會孤立發生，當時雪峰，只因爲賣弄這隻聖箭子，引來賊人破家。若是咬定牙關，誰敢無風起浪？便是盡大地稻麻竹葦，化作僧人，要勘驗鼓山，也沒有開口的地方。天寧不是貶低古人，聖箭子是什麼廁所里的草莖？拋向垃圾堆里去！更問他折斷的地方，且莫發怒才好！保福簽瓜時，禪師到了。保福說：『說得對就給你瓜吃。』禪師說：『拿來。』保福遞給他一片。禪師接過就走了。（雪竇顯說：『雖是死蛇，懂得玩弄也能活。誰是好手？試請辨別看看。』）後來回到維揚，陳尚書留在宅中供養。一日對尚書說：『明日講一遍《大涅槃經》，報答尚書。』尚書準備好齋飯茶水。禪師於是升座，良久揮尺一下說：『如是我聞。』於是叫尚書，尚書應諾。禪師說：『一時佛在。』便脫身離去。
南嶽惟勁禪師(雪峰存的法嗣)
南嶽般若惟勁寶聞禪師，福州人。禪師師從雪峰，友善玄沙，深入玄奧。一日問鑒上座：『聽說你註釋《楞嚴經》，是嗎？』鑒上座說：『不敢當。』禪師說：『二文殊怎麼註釋？』鑒上座說：『請禪師鑑別。』禪師於是揚起衣袖離去。
南嶽下七世
黃龍誨機禪師(玄泉彥的法嗣)
鄂州黃龍山誨機禪師
【English Translation】 Where does the breath come from? Try to say it. I want to ask you, where is the place where the holy arrow broke? Chushi Qi said: 'The holy arrow of Gushan (Drum Mountain), shot into the ninefold city, what a spirit!' Abbot Fu casually touched it, slightly revealing its sharpness, and returning to the Dharma hall, said that the arrow was broken, which is falsely accusing someone, adding to the crime. Old Man Miaoxi said: 'Abbot Fu is a thief, admitting defeat in front of Gushan (Drum Mountain), riding a thief's horse to kill the thief.' Generally, things do not arise in isolation. At that time, Xuefeng (Snow Peak), just because he showed off this holy arrow, brought thieves to ruin his family. If you bite your teeth, who would dare to make waves without wind? Even if the entire earth's rice, hemp, bamboo, and reeds were transformed into monks, wanting to examine Gushan (Drum Mountain), there would be no place to open their mouths. Tianning (name of a temple) is not belittling the ancients, what is the holy arrow, a stalk of toilet grass? Throw it into the garbage heap! Further ask him where it broke, it's better not to get angry! When Baofu (name of a monk) signed for a melon, the Zen master arrived. Baofu (name of a monk) said: 'If you speak correctly, I will give you a melon to eat.' The Zen master said: 'Bring it here.' Baofu (name of a monk) handed him a slice. The Zen master took it and left. (Xuedou Xian (Snow Hermitage Manifestation) said: 'Although it is a dead snake, knowing how to play with it can make it live. Who is a good player? Please try to distinguish and see.') Later, he returned to Yangzhou, and Minister Chen kept him in his residence for support. One day, he said to the Minister: 'Tomorrow, I will lecture on the Mahāparinirvāṇa Sūtra once to repay the Minister.' The Minister prepared vegetarian meals and tea. The Zen master then ascended the seat, and after a long time, waved the ruler once and said: 'Thus I have heard.' Then he called the Minister, and the Minister responded. The Zen master said: 'At one time, the Buddha was present.' Then he left.
Zen Master Weijing of Nanyue (South Mountain) (Dharma successor of Xuefeng Cun (Snow Peak Preserve))
Zen Master Baowen Weijing of Prajna (Wisdom) of Nanyue (South Mountain), was a native of Fuzhou. The Zen master studied with Xuefeng (Snow Peak) and was friends with Xuansha (Mysterious Sand), deeply delving into the profound mysteries. One day, he asked the monk Jian: 'I heard that you annotated the Śūraṅgama Sūtra, is that so?' The monk Jian said: 'I dare not.' The Zen master said: 'How did the two Mañjuśrīs annotate it?' The monk Jian said: 'Please, Zen master, examine it.' The Zen master then raised his sleeves and left.
Seventh Generation Below Nanyue (South Mountain)
Zen Master Huiji of Huanglong (Yellow Dragon) (Dharma successor of Xuanquan Yan (Mysterious Spring Cliff))
Zen Master Huiji of Huanglong Mountain (Yellow Dragon Mountain) in Ezhou
機超慧禪師。清河張氏子。初參巖頭。問如何是祖師西來意。巖頭曰。你還解救糍么。師曰解。巖頭曰。且救糍去。後到玄泉。問如何是祖師西來意。玄泉拈起一莖皁角曰。會么。師曰不會。玄泉放下皁角。作洗衣勢。師便禮拜曰。信知佛法無別。玄泉曰。你見甚麼道理。師曰。某甲曾問巖頭。巖頭曰。你還解救糍么。救糍也。祇是解粘。和尚提起皁角。亦是解粘。所以道無別。玄泉呵呵大笑。師遂有省。
明招德謙禪師(羅山閑法嗣)
明招德謙禪師。受羅山印記。激揚玄旨。諸老宿皆畏其敏捷。嚐到招慶。指壁畫問僧。那個是甚麼神。曰護法善神。師曰。會昌沙汰時。向甚麼處去來。僧無對。師令僧問演侍者。演曰。汝甚麼劫中。遭此難來。僧回舉似師。師曰。直饒演上座。他后聚一千眾。有甚麼用處。僧禮拜。請別語。師曰。甚麼處去也○到坦長老處。坦曰。夫參學。一人所在亦須到。半人所在亦須到。師便問。一人所在即不問。作么生是半人所在。坦無對。后令小師問師。師曰。汝欲識半人所在么。也祇是弄泥團漢○清上座。舉仰山插鍬話問師。古人意。在叉手處插鍬處。師召清。清應諾。師曰。還夢見仰山么。清曰。不要上座下語。祇要商量。師曰。若要商量。堂頭自有一千五百人老師在○又
【現代漢語翻譯】 現代漢語譯本 機超慧禪師，清河張氏之子。最初參訪巖頭禪師，問道：『如何是祖師西來意？』（什麼是禪宗的真諦？）巖頭禪師說：『你還會救糍粑嗎？』（你還會做糍粑嗎？）禪師說：『會。』巖頭禪師說：『且救糍粑去。』（那就先去做糍粑吧。）後來到玄泉禪師處，問道：『如何是祖師西來意？』玄泉禪師拿起一根皁角說：『會么？』（明白嗎？）禪師說：『不會。』玄泉禪師放下皁角，做出洗衣的姿勢。禪師便禮拜說：『信知佛法無別。』（我相信佛法沒有分別。）玄泉禪師說：『你見甚麼道理？』（你看到了什麼道理？）禪師說：『某甲曾問巖頭，巖頭曰：你還解救糍么？救糍也，祇是解粘。和尚提起皁角，亦是解粘。所以道無別。』（我曾經問巖頭禪師，巖頭禪師說：你還會救糍粑嗎？救糍粑，只是爲了解粘。和尚您提起皁角，也是爲了解粘。所以我說沒有分別。）玄泉禪師聽后，呵呵大笑。禪師因此有所領悟。
明招德謙禪師（羅山閑的法嗣）
明招德謙禪師，得到羅山禪師的印可，激揚玄妙的宗旨，許多老修行都畏懼他的敏捷。曾經到招慶寺，指著壁畫問僧人：『那個是什麼神？』僧人說：『護法善神。』禪師說：『會昌沙汰時（唐武宗會昌年間(841-846)滅佛時），向甚麼處去來？』（會昌滅佛時，他們到哪裡去了？）僧人無言以對。禪師讓僧人去問演侍者。演侍者說：『汝甚麼劫中，遭此難來？』（你是什麼劫數中，遭遇此難？）僧人回來把演侍者的話告訴禪師。禪師說：『直饒演上座，他后聚一千眾，有甚麼用處？』（即使演上座以後聚集一千人，又有什麼用呢？）僧人禮拜，請求別的開示。禪師說：『甚麼處去也？』（他們到哪裡去了呢？）到坦長老處，坦長老說：『夫參學，一人所在亦須到，半人所在亦須到。』（參學之人，一個人所在的地方也要到，半個人所在的地方也要到。）禪師便問：『一人所在即不問，作么生是半人所在？』（一個人所在的地方就不問了，怎樣是半個人所在的地方？）坦長老無言以對。後來讓小師問禪師。禪師說：『汝欲識半人所在么？也祇是弄泥團漢。』（你想知道半個人所在的地方嗎？也只是個玩泥巴的漢子。）清上座，舉仰山插鍬的話問禪師：『古人意，在叉手處插鍬處？』（古人的意思，是在叉手處還是插鍬處？）禪師叫清上座的名字，清上座應諾。禪師說：『還夢見仰山么？』（還夢見仰山禪師嗎？）清上座說：『不要上座下語，祇要商量。』（不要上座您來解釋，只要商量。）禪師說：『若要商量，堂頭自有一千五百人老師在。』（如果要商量，這裡有一千五百個老師可以和你商量。）
【English Translation】 English version Chan Master Jichao Hui, son of the Zhang family of Qinghe. He initially visited Chan Master Yantou, asking: 'What is the meaning of the Patriarch's coming from the West?' (What is the essence of Zen?) Chan Master Yantou said: 'Can you still save ci (糍粑, a type of glutinous rice cake)?' The Master replied: 'Yes.' Yantou said: 'Then go save ci.' Later, he went to Chan Master Xuanquan and asked: 'What is the meaning of the Patriarch's coming from the West?' Xuanquan picked up a soapberry and said: 'Do you understand?' The Master said: 'No.' Xuanquan put down the soapberry and made a washing gesture. The Master then bowed and said: 'I now believe that the Buddha-dharma is without distinction.' Xuanquan said: 'What principle do you see?' The Master said: 'I once asked Yantou, and Yantou said: 'Can you still save ci?' Saving ci is just untying the stickiness. The abbot picking up the soapberry is also untying the stickiness. Therefore, I say there is no distinction.' Xuanquan laughed heartily. The Master then had an awakening.
Chan Master Mingzhao Deqian (Successor of Luoshan Xian)
Chan Master Mingzhao Deqian received the seal of approval from Luoshan, vigorously promoting the profound teachings. Many senior practitioners feared his quick wit. Once, he arrived at Zhaoqing Temple and pointed to a mural, asking a monk: 'What is that deity?' The monk said: 'A Dharma-protecting deity.' The Master said: 'During the Huichang Persecution (Huichang Persecution of Buddhism during the Tang Dynasty (841-846)), where did they go?' The monk was speechless. The Master told the monk to ask Attendant Yan. Attendant Yan said: 'In what kalpa did you encounter this difficulty?' The monk returned and told the Master what Attendant Yan had said. The Master said: 'Even if Attendant Yan gathers a thousand people in the future, what use will it be?' The monk bowed, requesting another instruction. The Master said: 'Where did they go?' He went to Elder Tan's place. Elder Tan said: 'In studying Zen, one must go to where one person is, and one must go to where half a person is.' The Master then asked: 'I won't ask about where one person is, but what is where half a person is?' Elder Tan was speechless. Later, he had a young monk ask the Master. The Master said: 'Do you want to know where half a person is? It's just a mud-playing fellow.' Zen Practitioner Qing raised the story of Yangshan planting a hoe and asked the Master: 'Is the ancient's intention in the place of folded hands or the place of planting the hoe?' The Master called Qing's name, and Qing responded. The Master said: 'Have you dreamed of Yangshan?' Qing said: 'I don't want the abbot to give an explanation, I just want to discuss.' The Master said: 'If you want to discuss, there are fifteen hundred teachers in the hall who can discuss with you.'
到雙巖。雙巖請喫茶次。曰某甲致一問。若道得。便舍院與阇黎住。若道不得。即不捨院。遂舉金剛經云。一切諸佛及諸佛阿耨多羅三藐三菩提法。皆從此經出。且道。此經是何人說。師曰。說與不說。拈向這邊著。祇如和尚。決定喚甚麼作此經。雙巖無對。師又曰。一切賢聖。皆以無為法。而有差別。則以無為法為極則。憑何而有差別。祇如差別。是過不是過。若是過。一切賢聖。悉皆是過。若不是過。決定喚甚麼作差別。雙巖亦無語。師曰。噫雪峰道底○師訪保寧。于中路相遇。便問。兄是道伴中人。乃點鼻頭曰。這個礙塞我不徹。與我拈卻少時得么。保寧曰。和尚有來多少時。師曰。噫洎賺我踏破一緉草鞋。便回。國泰代曰。非但某甲。諸佛亦不奈何。師曰。因甚麼以己方人○師在婺州智者寺。居第一座。尋常不受凈水。主事嗔曰。上座不識觸凈。為甚麼不受凈水。師跳下床。提起凈瓶曰。這個是觸是凈。主事無語。師乃撲破。
西川定慧禪師(羅山閑法嗣)
西川定慧禪師。初參羅山。羅山問。甚麼處來。師曰。遠離西蜀。近發開元。卻近前問。即今事作么生。羅山揖曰。喫茶去。師擬議。羅山曰。秋氣稍熱去。師出至法堂。嘆曰。我在西蜀峨嵋山腳下。拾得一隻蓬蒿箭。擬撥亂天下。今日打羅
【現代漢語翻譯】 現代漢語譯本 到雙巖（地名）。雙巖請他喝茶。說：『某甲（說話者自稱）有一個問題請教。如果能回答上來，我就把寺院讓給您住。如果回答不上來，就不讓。』於是舉起《金剛經》說：『一切諸佛以及諸佛的阿耨多羅三藐三菩提法（無上正等正覺的佛法），都從此經而出。』請問，這部經是誰說的？ 禪師說：『說與不說，放在一邊。就說和尚您，到底把什麼叫做這部經？』雙巖無言以對。 禪師又說：『一切賢聖，都以無為法（不執著于任何形式的修行方法）而有差別。』那麼以無為法為最高準則，憑什麼而有差別？就說差別，是過錯還是不是過錯？如果是過錯，一切賢聖，都是有過錯的。如果不是過錯，到底把什麼叫做差別？』雙巖也無話可說。 禪師說：『唉，雪峰（禪師名號）說到底……』 禪師拜訪保寧（禪師名號），在路上相遇。禪師便問：『兄臺是道伴中人嗎？』保寧指著自己的鼻頭說：『這個東西礙著我，讓我看不透徹。你能幫我把它拿掉嗎？』保寧說：『和尚您來了多久了？』禪師說：『唉，被你騙得我踏破了一雙草鞋。』便回去了。國泰（禪師名號）代替保寧回答說：『不只是你，諸佛也拿它沒辦法。』禪師說：『為什麼要用自己的標準來衡量別人？』 禪師在婺州智者寺，擔任第一座（寺院中地位最高的僧人）。平常不接受凈水（僧人飯前洗手的用水）。主事（負責寺院事務的僧人）生氣地說：『上座（對資深僧人的尊稱）不懂得觸凈（佛教用語，指洗手以保持清潔），為什麼不接受凈水？』禪師跳下床，提起凈瓶說：『這個是觸還是凈？』主事無話可說。禪師於是把凈瓶摔碎。
西川定慧禪師（羅山閑的法嗣）
西川定慧禪師，最初參拜羅山（禪師名號）。羅山問：『從哪裡來？』禪師說：『遠離西蜀（地名），最近從開元（唐玄宗年號，713-741年）出發。』接著走上前問：『現在的情況怎麼樣？』羅山作揖說：『喝茶去。』禪師猶豫不決。羅山說：『秋天的天氣有點熱。』禪師走出法堂，嘆息道：『我在西蜀峨嵋山腳下，拾到一支蓬蒿箭，想要撥亂天下，今天卻被羅 English version To Shuangyan (place name). Shuangyan invited him for tea. Said, 'Moujia (speaker's self-reference) has a question to ask. If you can answer it, I will give the monastery to you to live in. If you can't answer it, I won't give it to you.' Then he raised the Diamond Sutra and said, 'All Buddhas and the Anuttara-Samyak-Sambodhi Dharma (the unsurpassed, complete, perfect enlightenment of the Buddhas) of all Buddhas come from this sutra.' Please tell me, who spoke this sutra?' The Zen master said, 'Speaking or not speaking, put it aside. Just tell me, what do you, as a monk, call this sutra?' Shuangyan was speechless. The Zen master also said, 'All sages and saints are differentiated by the unconditioned Dharma (a practice method that does not adhere to any form).』 Then, taking the unconditioned Dharma as the ultimate principle, what is the basis for differentiation? Just tell me, is differentiation a mistake or not a mistake? If it is a mistake, all sages and saints are mistaken. If it is not a mistake, what do you call differentiation?' Shuangyan was also speechless. The Zen master said, 'Alas, what Xuefeng (Zen master's name) said in the end...' The Zen master visited Baoning (Zen master's name) and met him on the road. The Zen master then asked, 'Are you a fellow practitioner?' Baoning pointed to his nose and said, 'This thing is blocking me, preventing me from seeing through it. Can you help me remove it for a moment?' Baoning said, 'How long have you been here, monk?' The Zen master said, 'Alas, I was tricked into wearing out a pair of straw sandals.' Then he went back. Guotai (Zen master's name) replied on behalf of Baoning, 'Not only you, but even the Buddhas can't do anything about it.' The Zen master said, 'Why use one's own standards to measure others?' The Zen master was at Zhizhe Temple in Wuzhou, serving as the first seat (the highest-ranking monk in the temple). He usually did not accept clean water (water for monks to wash their hands before meals). The person in charge (the monk in charge of temple affairs) said angrily, 'The senior monk (a respectful term for senior monks) does not understand touching purity (Buddhist term, referring to washing hands to maintain cleanliness), why not accept clean water?' The Zen master jumped off the bed, picked up the clean bottle and said, 'Is this touching or pure?' The person in charge was speechless. The Zen master then smashed the clean bottle.
Zen Master Dinghui of Xichuan (a Dharma successor of Luoshan Xian)
Zen Master Dinghui of Xichuan initially visited Luoshan (Zen master's name). Luoshan asked, 'Where did you come from?' The Zen master said, 'Far from Xishu (place name), recently departed from Kaiyuan (reign title of Emperor Xuanzong of Tang Dynasty, 713-741 AD).' Then he stepped forward and asked, 'What is the situation now?' Luoshan bowed and said, 'Go have tea.' The Zen master hesitated. Luoshan said, 'The autumn weather is a bit hot.' The Zen master walked out of the Dharma hall and sighed, 'I was at the foot of Mount Emei in Xishu, picked up a wormwood arrow, wanting to quell the chaos in the world, but today I was defeated by Luo
【English Translation】 English version To Shuangyan (place name). Shuangyan invited him for tea. Said, 'Moujia (speaker's self-reference) has a question to ask. If you can answer it, I will give the monastery to you to live in. If you can't answer it, I won't give it to you.' Then he raised the Diamond Sutra and said, 'All Buddhas and the Anuttara-Samyak-Sambodhi Dharma (the unsurpassed, complete, perfect enlightenment of the Buddhas) of all Buddhas come from this sutra.' Please tell me, who spoke this sutra?' The Zen master said, 'Speaking or not speaking, put it aside. Just tell me, what do you, as a monk, call this sutra?' Shuangyan was speechless. The Zen master also said, 'All sages and saints are differentiated by the unconditioned Dharma (a practice method that does not adhere to any form).』 Then, taking the unconditioned Dharma as the ultimate principle, what is the basis for differentiation? Just tell me, is differentiation a mistake or not a mistake? If it is a mistake, all sages and saints are mistaken. If it is not a mistake, what do you call differentiation?' Shuangyan was also speechless. The Zen master said, 'Alas, what Xuefeng (Zen master's name) said in the end...' The Zen master visited Baoning (Zen master's name) and met him on the road. The Zen master then asked, 'Are you a fellow practitioner?' Baoning pointed to his nose and said, 'This thing is blocking me, preventing me from seeing through it. Can you help me remove it for a moment?' Baoning said, 'How long have you been here, monk?' The Zen master said, 'Alas, I was tricked into wearing out a pair of straw sandals.' Then he went back. Guotai (Zen master's name) replied on behalf of Baoning, 'Not only you, but even the Buddhas can't do anything about it.' The Zen master said, 'Why use one's own standards to measure others?' The Zen master was at Zhizhe Temple in Wuzhou, serving as the first seat (the highest-ranking monk in the temple). He usually did not accept clean water (water for monks to wash their hands before meals). The person in charge (the monk in charge of temple affairs) said angrily, 'The senior monk (a respectful term for senior monks) does not understand touching purity (Buddhist term, referring to washing hands to maintain cleanliness), why not accept clean water?' The Zen master jumped off the bed, picked up the clean bottle and said, 'Is this touching or pure?' The person in charge was speechless. The Zen master then smashed the clean bottle.
Zen Master Dinghui of Xichuan (a Dharma successor of Luoshan Xian)
Zen Master Dinghui of Xichuan initially visited Luoshan (Zen master's name). Luoshan asked, 'Where did you come from?' The Zen master said, 'Far from Xishu (place name), recently departed from Kaiyuan (reign title of Emperor Xuanzong of Tang Dynasty, 713-741 AD).' Then he stepped forward and asked, 'What is the situation now?' Luoshan bowed and said, 'Go have tea.' The Zen master hesitated. Luoshan said, 'The autumn weather is a bit hot.' The Zen master walked out of the Dharma hall and sighed, 'I was at the foot of Mount Emei in Xishu, picked up a wormwood arrow, wanting to quell the chaos in the world, but today I was defeated by Luo
山寨。弓折箭盡也。休休。乃下參眾。羅山來日上堂。師出問。豁開戶牖。當軒者誰。羅山便喝。師無語。羅山曰。毛羽未備。且去。師因而摳衣。久承印記○后謁臺州勝光。勝光坐次。師直入身邊。叉手而立。勝光問甚處來。師曰。猶待答話在。便出。勝光拈得拂子。趁至僧堂前。見師乃提起拂子曰。阇黎喚這個作甚麼。師曰。敢死喘氣。勝光低頭歸方丈。
天竺義澄禪師(羅山閑法嗣)
䖍州天竺義澄常真禪師。在羅山數載。后因羅山示疾。師問。百年後忽有人問。和尚以何指示。羅山乃放身便倒。師從此契悟。即禮謝。
羅漢桂琛禪師(玄沙備法嗣)
漳州羅漢院桂琛禪師。常山李氏子。登戒學毗尼。一日為眾升臺。宣戒本布薩已。乃曰。持戒但律身而已。非真解脫也。依文作解。豈發聖智乎。於是訪南宗。初謁云居。雪峰參訊勤恪。然猶未有所見。后造玄沙。一言啓發。廓爾無惑。玄沙問。三界唯心。汝作么生會。師指倚子曰。和尚喚這個作甚麼。曰倚子。師曰。和尚不會三界唯心。曰我喚這個作竹木。汝喚作甚麼。師曰。桂琛亦喚作竹木。曰盡大地覓一個會佛法底人不可得。師自爾愈加激勵○漳牧王公。建精舍。曰地藏。請師開法。后遷羅漢。大闡玄要○一日同中塔侍玄沙。玄沙
【現代漢語翻譯】 現代漢語譯本 山寨（指僧人居住的簡陋寺廟）。弓折箭盡也（比喻方法用盡，無計可施）。休休（算了，停止吧）。乃下參眾（於是停止講法，下去與僧眾見面）。羅山（羅山，禪師名）來日上堂（第二天升座講法）。師出問（義澄禪師出來提問）。豁開戶牖（豁然打開門窗），當軒者誰（正對著窗戶的是誰）？羅山便喝（羅山禪師立刻呵斥）。師無語（義澄禪師無言以對）。羅山曰（羅山禪師說），毛羽未備（比喻修行尚未成熟），且去（先離開吧）。師因而摳衣（義澄禪師因此拉著羅山禪師的衣服），久承印記（渴望得到印可）。后謁臺州勝光（後來去拜訪臺州勝光禪師）。勝光（勝光，禪師名）坐次（勝光禪師正在座位上），師直入身邊（義澄禪師直接走到他身邊），叉手而立（雙手交叉行禮站立）。勝光問甚處來（勝光禪師問從哪裡來）？師曰（義澄禪師說），猶待答話在（還在等待回答嗎）？便出（說完就離開了）。勝光拈得拂子（勝光禪師拿起拂塵），趁至僧堂前（追到僧堂前），見師乃提起拂子曰（看見義澄禪師，於是提起拂塵說），阇黎（梵語，意為「老師」）喚這個作甚麼（稱呼這個做什麼）？師曰（義澄禪師說），敢死喘氣（只是敢於茍延殘喘）。勝光低頭歸方丈（勝光禪師低頭回到自己的房間）。
天竺義澄禪師(羅山閑法嗣)
䖍州天竺義澄常真禪師。在羅山（羅山，山名）數載（多年）。后因羅山（羅山，禪師名）示疾（生病）。師問（義澄禪師問），百年後忽有人問（百年之後如果有人問），和尚以何指示（和尚您用什麼來指示）？羅山乃放身便倒（羅山禪師於是放倒身體倒下）。師從此契悟（義澄禪師從此領悟），即禮謝（立刻行禮感謝）。
羅漢桂琛禪師(玄沙備法嗣)
漳州羅漢院桂琛禪師。常山李氏子。登戒學毗尼（學習戒律）。一日為眾升臺（一天為大眾登上高臺），宣戒本布薩已（宣講戒律完畢），乃曰（於是說），持戒但律身而已（持戒只是約束身體而已），非真解脫也（不是真正的解脫）。依文作解（按照文字解釋），豈發聖智乎（怎麼能啓發聖人的智慧呢）？於是訪南宗（於是去拜訪南宗）。初謁云居（最初拜訪云居），雪峰參訊勤恪（雪峰禪師詢問非常勤奮恭敬），然猶未有所見（然而仍然沒有領悟）。后造玄沙（後來拜訪玄沙禪師），一言啓發（一句話就得到了啓發），廓爾無惑（頓時沒有了疑惑）。玄沙問（玄沙禪師問），三界唯心（三界唯心所造），汝作么生會（你如何理解）？師指倚子曰（桂琛禪師指著椅子說），和尚喚這個作甚麼（和尚稱呼這個做什麼）？曰倚子（玄沙禪師說，椅子）。師曰（桂琛禪師說），和尚不會三界唯心（和尚您不理解三界唯心）。曰我喚這個作竹木（玄沙禪師說，我稱呼它為竹木），汝喚作甚麼（你稱呼它為什麼）？師曰（桂琛禪師說），桂琛亦喚作竹木（桂琛也稱呼它為竹木）。曰盡大地覓一個會佛法底人不可得（玄沙禪師說，整個大地尋找一個懂得佛法的人都找不到）。師自爾愈加激勵（桂琛禪師從此更加努力）。漳牧王公（漳州的地方長官王公），建精舍（建造精舍），曰地藏（名為地藏），請師開法（請桂琛禪師開講佛法）。后遷羅漢（後來遷到羅漢院），大闡玄要（大力闡揚玄妙的佛法）。一日同中塔侍玄沙（一天和中塔一起侍奉玄沙禪師），玄沙（玄沙，禪師名）
【English Translation】 English version 'Mountain village'. The bow is broken and the arrows are exhausted (metaphor for methods exhausted, no way to proceed). Stop, stop (let it be, stop). Then he descended to meet the assembly. Luoshan (Luoshan, name of a Chan master) ascended the hall the next day. The master came out and asked, 'Having opened the doors and windows wide, who is it that sits directly facing the window?' Luoshan immediately shouted. The master was speechless. Luoshan said, 'The feathers and wings are not yet complete (metaphor for cultivation not yet mature), go away for now.' The master then tugged at his robe, having long sought his seal of approval. Later, he visited Shengguang of Taizhou (Taizhou Shengguang, name of a Chan master). Shengguang (Shengguang, name of a Chan master) was seated. The master went straight to his side, clasped his hands and stood there. Shengguang asked, 'Where do you come from?' The master said, 'Are you still waiting for an answer?' and then left. Shengguang picked up his whisk, chased him to the front of the monks' hall, saw the master, and then raised the whisk and said, 'What do you call this, Venerable?' The master said, 'Daring to breathe while dying.' Shengguang lowered his head and returned to his abbot's room.
Chan Master Yicheng of Tianzhu (Successor of Luoshan Xian)
Chan Master Yicheng Changzhen of Tianzhu in Qianzhou. Stayed at Luoshan (Luoshan, name of a mountain) for several years. Later, because Luoshan (Luoshan, name of a Chan master) showed signs of illness, the master asked, 'If someone asks after a hundred years, what will the master use to instruct?' Luoshan then let his body fall down. The master had an awakening from this, and immediately bowed in gratitude.
Chan Master Guichen of Luohan (Successor of Xuansha Bei)
Chan Master Guichen of Luohan Monastery in Zhangzhou. A son of the Li family of Changshan. Ascended the platform to study the Vinaya (discipline). One day, he ascended the platform for the assembly, finished reciting the precepts and Uposatha (observance day), and then said, 'Upholding the precepts only disciplines the body, it is not true liberation. Interpreting according to the text, how can one develop the wisdom of a sage?' Therefore, he visited the Southern School. He first visited Yunju, and Xuefeng inquired diligently and respectfully, but still he had no insight. Later, he visited Xuansha (Xuansha, name of a Chan master), and was enlightened by a single word, and was completely without doubt. Xuansha asked, 'The three realms are only mind, how do you understand it?' The master pointed to a chair and said, 'What does the master call this?' He said, 'A chair.' The master said, 'The master does not understand that the three realms are only mind.' He said, 'I call this bamboo and wood, what do you call it?' The master said, 'Guichen also calls it bamboo and wood.' He said, 'It is impossible to find someone on the entire earth who understands the Buddha-dharma.' From then on, the master became even more motivated. The magistrate of Zhangzhou, Lord Wang, built a monastery called Dizang (Earth Treasury), and invited the master to open the Dharma. Later, he moved to Luohan Monastery, and greatly expounded the profound essentials. One day, he and Zhongta attended Xuansha together, Xuansha (Xuansha, name of a Chan master)
打中塔一棒曰。就名就體。中塔不對。玄沙乃問師。作么生會。師曰。這僧著一棒。不知來處○僧報曰。保福已遷化也。師曰。保福遷化。地藏入塔(僧問法眼益。古人意旨如何。法眼云。蒼天蒼天)○保福僧到。師問。彼中佛法如何。曰有時示眾道。塞卻你眼。教你覷不見。塞卻你耳。教你聽不聞。坐卻你意。教你分別不得。師曰。吾問你。不塞你眼。見個甚麼。不塞你耳。聞個甚麼。不坐你意。作么生分別(東禪齊云。那僧聞了。忽然省去。更不他游。上座如今還會么。若不會。每日見個甚麼 徑山杲云。富嫌千口少。貧恨一身多)○請保福齋。令人傳語曰。請和尚慈悲降重。保福曰。慈悲為阿誰。師曰。和尚恁么道。渾是不慈悲○問僧甚處來。曰秦州。師曰。將得甚麼物來。曰不將得物來。師曰。汝為甚麼對眾謾語。其僧無對。師卻問。秦州豈不是出鶯鵡。曰鶯鵡出在隴西。師曰。也不較多(溈山喆云。這僧新從秦州來。為什麼道對眾謾語。要會么。作客慇勤。帶累主人拖泥涉水)○王太傅。上雪峰。施眾僧衣。時從弇上座不在。師弟代上名受衣。從弇歸。弟曰。某甲為師兄上名了。從弇曰。汝道我名甚麼。弟無對。師代曰。師兄得恁么貪。又曰。甚麼處是貪處。又代曰。兩度上名(云居錫云。甚麼處是弇上座
【現代漢語翻譯】 現代漢語譯本： 打中塔一棒，說：『就名就體。』中塔不以為然。玄沙於是問地藏和尚：『作么生會（如何理解）？』地藏和尚說：『這僧捱了一棒，不知從何而來。』僧人回報說：『保福和尚已經遷化（圓寂）了。』地藏和尚說：『保福遷化，地藏入塔（意指保福和尚圓寂后，由地藏和尚來主持塔院）。』（有僧人問法眼益禪師：『古人意旨如何？』法眼禪師說：『蒼天蒼天！』） 保福寺的僧人來到地藏處，地藏和尚問：『彼中（保福寺）佛法如何？』僧人說：『有時保福和尚示眾說道：塞住你的眼，教你看不見；塞住你的耳，教你聽不見；坐斷你的意，教你分別不得。』地藏和尚說：『我問你，不塞你的眼，見個甚麼？不塞你的耳，聞個甚麼？不坐你的意，作么生（如何）分別？』（東禪齊云禪師說：『那僧聽了，忽然省悟而去，更不往他處遊方。上座（指在座的各位）如今還會么？若不會，每日見個甚麼？』徑山杲禪師說：『富人嫌千口少，窮人恨一身多。』） 請保福寺的僧人來齋飯，令人傳話說：『請和尚慈悲降重（光臨）。』保福和尚說：『慈悲為阿誰（爲了誰）？』地藏和尚說：『和尚恁么（這麼）道，渾是不慈悲。』 問僧人從甚處來，僧人說：『秦州（今甘肅天水一帶）。』地藏和尚說：『將得甚麼物來？』僧人說：『不將得物來。』地藏和尚說：『你為甚麼對眾謾語（說謊）？』那僧無言以對。地藏和尚反問道：『秦州豈不是出鶯鵡（鸚鵡）？』僧人說：『鶯鵡出在隴西（今甘肅隴西一帶）。』地藏和尚說：『也不較多（也差不太多）。』（溈山喆禪師說：『這僧新從秦州來，為什麼道對眾謾語？要會么？作客慇勤，帶累主人拖泥涉水。』） 王太傅上雪峰寺，施捨眾僧衣服，當時從弇上座不在，地藏和尚的師弟代替從弇上座上名受衣。從弇上座回來后，師弟說：『某甲（我）為師兄上名了。』從弇上座說：『你說我名甚麼？』師弟無言以對。地藏和尚代替他說：『師兄得恁么（這麼）貪。』又說：『甚麼處是貪處？』又代替他說：『兩度上名。』（云居錫禪師說：『甚麼處是從弇上座的落處？』）
【English Translation】 English version: Striking the middle of the pagoda with a staff, he said, 'According to name, according to substance.' The middle of the pagoda did not agree. Xuansha then asked the master, 'How do you understand this?' The master said, 'This monk received a blow and does not know where it came from.' A monk reported, 'Baofu (name of a monastery) has already passed away (died).' The master said, 'Baofu has passed away, Dizang (name of the master) enters the pagoda (meaning Dizang will take over the monastery after Baofu's death).' (A monk asked Dharma Eye Yì, 'What is the meaning of the ancients?' Dharma Eye said, 'Blue sky, blue sky!') A monk from Baofu Monastery came. The master asked, 'How is the Dharma in that place (Baofu Monastery)?' The monk said, 'Sometimes the abbot demonstrates to the assembly, saying: Block your eyes, so you cannot see; block your ears, so you cannot hear; stop your mind, so you cannot discriminate.' The master said, 'I ask you, if your eyes are not blocked, what do you see? If your ears are not blocked, what do you hear? If your mind is not stopped, how do you discriminate?' (Zen Master Dongchan Qiyun said, 'That monk, upon hearing this, suddenly awakened and left, no longer traveling elsewhere. Do you, the assembly, understand now? If you do not understand, what do you see every day?' Zen Master Jingshan Gao said, 'The rich hate having too few mouths to feed; the poor hate having too much to bear alone.') Inviting the monks of Baofu Monastery for a meal, a message was sent saying, 'Please, Venerable Abbot, have the compassion to come.' Abbot Baofu said, 'Compassion for whom?' The master said, 'Venerable Abbot, saying it like that, it is entirely without compassion.' Asked a monk where he came from. The monk said, 'Qinzhou (present-day Tianshui area, Gansu Province).' The master said, 'What did you bring?' The monk said, 'I did not bring anything.' The master said, 'Why are you lying to the assembly?' The monk had no reply. The master then asked, 'Isn't Qinzhou known for producing orioles (parrots)?' The monk said, 'Orioles are produced in Longxi (present-day Longxi area, Gansu Province).' The master said, 'Not much difference.' (Zen Master Weishan Zhe said, 'This monk has just come from Qinzhou. Why did he say he was lying to the assembly? Do you want to understand? Being too attentive as a guest causes the host to be dragged through the mud.') Grand Tutor Wang went to Xuefeng Monastery and donated robes to the assembly of monks. At that time, Senior Zuo Congyan was not present. The master's younger brother registered the name on behalf of Senior Zuo Congyan to receive the robe. When Senior Congyan returned, the younger brother said, 'I registered the name for you, Senior Brother.' Senior Congyan said, 'What did you say my name was?' The younger brother had no reply. The master said on his behalf, 'Senior Brother is so greedy.' He also said, 'Where is the greed?' He also said on his behalf, 'Registered the name twice.' (Zen Master Yunju Xi said, 'Where is Senior Congyan's downfall (weakness)?')
兩度上名處)○師與長慶保福入州。見牡丹障子。保福曰。好一朵牡丹花。長慶曰。莫眼花。師曰。可惜許一朵花(報慈遂云。三尊宿語。還有親疏也無。祇如羅漢恁么道。落在甚麼處 黃龍心云。據此三人見處。一人超佛越祖。一人自利利他。一人謾己。卻問僧。你道自謾底是誰。僧云莫眼華。師云。此去更深夜靜。迥絕無人處。更去共伊商量始得)。
安國慧球禪師(玄沙備法嗣)
福州安國院慧球寂照禪師。(亦曰中塔)泉州莆田人也。玄沙室中。參訊居首。因問。如何是第一月。玄沙曰。用汝個月作么。師從此悟入○梁開平二年。玄沙將示滅。閩帥王氏。遣子至問疾。仍請密示繼踵說法者誰。玄沙曰。球子得。王默記遺旨。乃問鼓山。臥龍法席。孰當其任。鼓山舉城下宿德具道眼者。十有二人。至開堂日。官僚與僧侶。俱會法筵。王忽問眾曰。誰是球上座。於是眾人指出師。王氏便請升座○上堂曰。我此間粥飯因緣。為兄弟舉唱。終是不常。欲得省要。卻是山河大地。與汝發明。其道既常。亦能究竟。若從文殊門入者。一切無為。土木瓦礫。助汝發機。若從觀音門入者。一切音響。蝦蟆蚯蚓。助汝發機。若從普賢門入者。不動步而到。以此三門方便示汝。如將一隻折箸。攪大海水。令彼魚龍知水
【現代漢語翻譯】 現代漢語譯本 （兩次登上功名榜的地方）○禪師與長慶、保福一同進入州城。看見一幅畫有牡丹的屏障。保福說：『好一朵牡丹花。』長慶說：『莫不是眼花了？』禪師說：『可惜了這麼一朵花。』（報慈於是說：『三位尊宿的話，還有親疏之分嗎？比如羅漢這樣說，又落在了什麼地方？』黃龍心說：『依這三人的見地來看，一人超佛越祖，一人自利利他，一人自欺欺人。』反問僧人：『你說自欺欺人的是誰？』僧人說：『莫眼花。』禪師說：『此去更深夜靜，迥絕無人處，再去與他商量才行。』）
安國慧球禪師（玄沙備（玄沙備，指玄沙師備禪師）法嗣）
福州安國院慧球寂照禪師（亦稱中塔），是泉州莆田人。在玄沙（玄沙，指玄沙師備禪師）門下，參禪問訊總是排在首位。一次問道：『如何是第一月？』玄沙（玄沙，指玄沙師備禪師）說：『要你的那個月亮做什麼？』禪師從此領悟。○梁開平二年（908年），玄沙（玄沙，指玄沙師備禪師）將要示寂，閩帥王氏派兒子來問候病情，並請他秘密指示可以繼承他繼續說法的人是誰。玄沙（玄沙，指玄沙師備禪師）說：『慧球可以。』王氏默默記下了遺囑。於是又問鼓山，臥龍法席，誰可以擔當重任。鼓山推薦了城下有德行、有見地的十多個人。到了開堂之日，官員和僧侶都聚集在法會現場。王氏忽然問眾人：『誰是慧球上座？』於是眾人指出了禪師。王氏便請禪師升座。○禪師上堂說法：『我在這裡的粥飯因緣，為各位兄弟舉揚唱導，終究不是常法。想要簡要，卻是山河大地，與你們發明真理。這道理既然是常，也就能究竟。如果從文殊（文殊，指文殊菩薩）門入，一切無為，土木瓦礫，都能幫助你啓發機智。如果從觀音（觀音，指觀世音菩薩）門入，一切音響，蝦蟆蚯蚓，都能幫助你啓發機智。如果從普賢（普賢，指普賢菩薩）門入，不用動步就能到達。用這三門方便來開示你們，就像用一隻折斷的筷子，攪動大海的水，讓那些魚龍知道水的存在。』
【English Translation】 English version (Twice ascended to places of fame) ○ The Master entered the prefecture with Changqing and Baofu. Seeing a peony painted on a screen, Baofu said, 'What a beautiful peony flower!' Changqing said, 'Don't you have blurry vision?' The Master said, 'What a pity for such a flower!' (Bao Ci then said, 'Among the words of these three venerable monks, is there any closeness or distance? For example, if an Arhat (Arhat, a enlightened disciple of the Buddha) said such a thing, where would it fall?' Huanglong Xin said, 'According to the views of these three people, one transcends the Buddha and ancestors, one benefits himself and others, and one deceives himself. He then asked the monks, 'Who do you say is deceiving himself?' A monk said, 'Don't you have blurry vision?' The Master said, 'From here, it is even deeper into the night, completely deserted. Only by going to discuss it with him there can we understand.')
Chan Master Huqiu of Anguo (Anguo, Temple name) Temple (Lineage of Xuansha Bei (Xuansha Bei, Chan master Xuansha Bei))
Chan Master Huqiu Jizhao of Anguo (Anguo, Temple name) Temple in Fuzhou (also known as Zhongta), was a native of Putian, Quanzhou. In Xuansha's (Xuansha, Chan master Xuansha Bei) hall, he was always the first to inquire about Zen. Once he asked, 'What is the first moon?' Xuansha (Xuansha, Chan master Xuansha Bei) said, 'What do you want your moon for?' From this, the Master attained enlightenment. ○ In the second year of Kaiping (908 AD) of the Liang Dynasty, when Xuansha (Xuansha, Chan master Xuansha Bei) was about to pass away, the Min warlord Wang sent his son to inquire about his illness and secretly asked who could succeed him in expounding the Dharma. Xuansha (Xuansha, Chan master Xuansha Bei) said, 'Huqiu is capable.' Wang silently remembered his last words. Then he asked Gushan who could take on the responsibility of Wolong's Dharma seat. Gushan recommended more than a dozen virtuous and insightful people in the city. On the day of the opening ceremony, officials and monks gathered at the Dharma assembly. Wang suddenly asked the crowd, 'Who is the Upasaka Huqiu?' Then the crowd pointed out the Master. Wang then invited the Master to ascend the seat. ○ The Master ascended the hall and said, 'My karmic connection with rice and porridge here is to uplift and guide you brothers, but it is not the constant Dharma. If you want brevity, it is the mountains, rivers, and earth that reveal the truth to you. Since this truth is constant, it can be ultimate. If you enter through the gate of Manjusri (Manjusri, Bodhisattva Manjusri), all non-action, earth, wood, tiles, and gravel can help you spark your wisdom. If you enter through the gate of Avalokiteshvara (Avalokiteshvara, Bodhisattva Avalokiteshvara), all sounds, toads, and earthworms can help you spark your wisdom. If you enter through the gate of Samantabhadra (Samantabhadra, Bodhisattva Samantabhadra), you can arrive without moving a step. I use these three expedient gates to reveal it to you, like using a broken chopstick to stir the water of the great ocean, letting those fish and dragons know of the water's existence.'
為命。會么。若無智眼而審諦之。任汝百般巧妙。不為究竟。
大章契如庵主(玄沙備法嗣)
福州大章山契如庵主。本郡人也。志探祖道。預玄沙之室。穎悟幽旨。玄沙記曰。子禪已逸格。則他后要一人持立也無。師自此不務聚徒。不畜童侍。隱於小界山。刳大朽杉若小庵。但容身而已○僧問雲臺欽和尚。如何是真言。欽曰。南無佛陀耶。師別曰。作么作么○清豁沖煦二長老。向師名未嘗會遇。一旦同訪之。值師采粟。豁問。道者。如庵主在何所。師曰。從甚麼處來。曰山下來。師曰。因甚麼得到這裡。曰這裡是甚麼處所。師揖曰。那下喫茶去。二公方省是師。遂詣庵所晤坐。左右不覺。及夜睹豺虎。奔至庵前。自然馴繞。
國清師靜上座(玄沙備法嗣)
天臺國清寺師靜上座。始遇玄沙。示眾曰。汝諸人。但能一生如喪考妣。吾保汝究得徹去。師躡前語。問曰。祇如教中道。不得以所知心。測度如來無上知見。又作么生。玄沙曰。汝道究得徹底所知心。還測度得及否。師從此信入。
招慶道匡禪師(長慶棱法嗣)
泉州招慶院道匡禪師。潮州人也。棱和尚。始居招慶。師乃入室參侍。遂作桶頭。常與眾僧語話。一日長慶見。乃曰。你每日口嘮嘮底作么。師曰。一日不作。一
【現代漢語翻譯】 現代漢語譯本：這是關於命運的討論。你明白嗎？如果沒有智慧的眼光來仔細審視它，任憑你百般巧妙，也無法達到究竟的境界。
大章契如庵主（玄沙備的法嗣）
福州大章山契如庵主，是本郡人。立志探求祖師之道，預先在玄沙門下學習，穎悟幽深的旨意。玄沙曾評價說：『你的禪已經超脫常格，恐怕以後需要一個人來堅持樹立它。』庵主從此不致力于聚集徒眾，也不蓄養童僕侍奉，隱居在小界山，將巨大的朽杉挖空做成小庵，僅能容身而已。有僧人問雲臺欽和尚：『什麼是真言？』欽和尚回答：『南無佛陀耶（皈依佛）。』庵主另外說道：『作么作么（怎麼做，怎麼做）。』清豁沖煦兩位長老，仰慕庵主的名聲卻未曾會面，一日一同拜訪他，正趕上庵主採摘粟米。清豁問道：『道者，請問契如庵主在哪裡？』庵主反問道：『從哪裡來？』清豁回答：『山下來。』庵主問：『因什麼來到這裡？』清豁說：『這裡是什麼地方？』庵主作揖說：『那邊請喝茶去。』二位長老這才明白這就是庵主，於是到庵中會面坐談，左右不覺。到了夜晚，看見豺狼虎豹奔到庵前，自然馴服地圍繞著。
國清師靜上座（玄沙備的法嗣）
天臺國清寺的師靜上座，最初遇到玄沙時，玄沙向大眾開示說：『你們各位，如果能一生像死了父母一樣悲痛，我保證你們能徹底領悟。』師靜上座緊接著玄沙的話，問道：『如果經教中說，不能用所知的心，去測度如來無上的知見，那又該怎麼做呢？』玄沙回答說：『你說徹底領悟的所知心，還能測度到嗎？』師靜上座從此深信不疑。
招慶道匡禪師（長慶棱的法嗣）
泉州招慶院的道匡禪師，是潮州人。長慶棱和尚最初住在招慶院時，道匡禪師就進入長慶棱的房間參學侍奉，於是做了桶頭（負責管理寺院雜物的人）。道匡禪師經常和眾僧談話，一天長慶棱看見了，就問：『你每天口裡嘮嘮叨叨地做什麼？』道匡禪師回答說：『一日不作，一日不食（一天不勞動，一天就不吃飯）。』
【English Translation】 English version: This is a discussion about fate. Do you understand? If you do not have the eye of wisdom to examine it carefully, no matter how ingenious you are, you will not reach the ultimate state.
Master Qiru of Dazhang Hermitage (Successor of Xuansha Beizong)
Master Qiru of Dazhang Mountain Hermitage in Fuzhou was a native of this prefecture. He aspired to explore the way of the Patriarchs and studied under Xuansha in advance, with keen insight into profound meanings. Xuansha once commented: 'Your Chan has transcended the ordinary, and I am afraid that in the future, someone will be needed to uphold and establish it.' From then on, the Master did not devote himself to gathering disciples, nor did he keep young servants. He lived in seclusion in Xiaojie Mountain, hollowing out a large decayed cedar into a small hermitage, just enough to accommodate himself. A monk asked Venerable Yuntai Qin: 'What is the true mantra?' Venerable Qin replied: 'Namo Buddhaya (Homage to the Buddha).' The Master added: 'What to do? What to do?' Elders Qinghuo Chongxu, who admired the Master's reputation but had never met him, visited him together one day, just as the Master was picking millet. Qinghuo asked: 'Daoist, where is Master Qiru?' The Master asked in return: 'Where do you come from?' Qinghuo replied: 'From down the mountain.' The Master asked: 'Why did you come here?' Qinghuo said: 'What place is this?' The Master bowed and said: 'Please go over there for tea.' The two elders then realized that this was the Master, so they went to the hermitage to meet and sit down, without anyone noticing. At night, they saw jackals and tigers running to the front of the hermitage, naturally docile and surrounding it.
Senior Monk Shijing of Guoqing Temple (Successor of Xuansha Beizong)
Senior Monk Shijing of Guoqing Temple on Mount Tiantai, when he first met Xuansha, Xuansha instructed the assembly: 'If you can all be as grieved as if your parents had died throughout your life, I guarantee that you will be able to thoroughly understand.' Senior Monk Shijing followed up on Xuansha's words and asked: 'If the teachings say that one should not use the knowing mind to measure the unsurpassed knowledge and vision of the Tathagata, then what should one do?' Xuansha replied: 'Do you say that the knowing mind that has thoroughly understood can still measure it?' From then on, Senior Monk Shijing deeply believed.
Chan Master Daokuang of Zhaoqing Monastery (Successor of Changqing Leng)
Chan Master Daokuang of Zhaoqing Monastery in Quanzhou was a native of Chaozhou. When Venerable Changqing Leng first resided in Zhaoqing Monastery, Chan Master Daokuang entered Changqing Leng's room to study and serve, and thus became a bucket head (person in charge of managing miscellaneous affairs in the monastery). Chan Master Daokuang often talked with the monks. One day, Changqing Leng saw him and asked: 'What are you doing, chattering every day?' Chan Master Daokuang replied: 'If I don't work for a day, I don't eat for a day.'
日不食。長慶曰。與么則磨弓錯箭去也。師曰。專待尉遲來。長慶曰。尉遲來后如何。師曰。教伊筋骨遍地。眼睛突出。長慶便出去。洎長慶被召。師繼踵住持。
鷲嶺明遠禪師(長慶棱法嗣)
襄州鷲嶺明遠禪師。初參長慶。長慶問。汝名甚麼。師曰明遠。長慶曰。那邊事作么生。師曰。明遠退兩步。長慶曰。汝無端退兩步作么。師無語。長慶曰。若不退步。爭知明遠。師乃諭旨。
報慈光云禪師(長慶棱法嗣)
福州報慈院光云慧覺禪師。問僧。近離甚處。曰臥龍。師曰。在彼多少時。曰經冬過夏。師曰。龍門無宿客。為甚在彼許多時。曰師子窟中無異獸。師曰。汝試作師子吼看。曰若作師子吼。即無和尚。師曰。念汝新到。放汝三十棒(雪竇顯云。奇怪諸禪德。若平展則兩不相傷。據令則彼此俱險。還檢點得么)○閩王問。報慈與神泉相去近遠。師曰。若說近遠。不如親到。師卻問。大王日應千差。是甚麼心。王曰。甚麼處得心來。師曰。豈有無心者。王曰。那邊事作么生。師曰。請向那邊問。王曰。大師謾別人即得。
廣嚴咸澤禪師(長慶棱法嗣)
杭州靈隱山廣嚴院咸澤禪師。初參保福。保福問。汝名甚麼。師曰咸澤。保福曰。忽遇枯涸者如何。師曰。誰是枯涸者。
【現代漢語翻譯】 現代漢語譯本
太陽被遮蔽了（日不食）。長慶禪師說：『這樣說來，就是磨弓錯箭了。』（比喻徒勞無功）禪師說：『專門等待尉遲（唐朝名將）到來。』長慶禪師說：『尉遲到來后怎麼樣？』禪師說：『教他筋骨散落遍地，眼睛突出。』長慶禪師便離開了。等到長慶禪師被召入朝，禪師接替他住持寺院。
鷲嶺明遠禪師(長慶棱法嗣)
襄州鷲嶺明遠禪師，最初參訪長慶禪師。長慶禪師問：『你叫什麼名字？』禪師說：『明遠。』長慶禪師說：『那邊的事情怎麼樣？』禪師說：『明遠退兩步。』長慶禪師說：『你無緣無故退兩步做什麼？』禪師無語。長慶禪師說：『如果不退步，怎麼知道是明遠？』禪師於是領悟了禪旨。
報慈光云禪師(長慶棱法嗣)
福州報慈院光云慧覺禪師，問一個僧人：『最近從哪裡來？』僧人說：『臥龍（地名）。』禪師說：『在那裡待了多久？』僧人說：『經過冬天度過夏天。』禪師說：『龍門沒有留宿的客人，為什麼在那裡待了這麼久？』僧人說：『獅子洞中沒有不同的野獸。』禪師說：『你試著作獅子吼看看。』僧人說：『如果作獅子吼，就沒有和尚了。』禪師說：『念你新來，放你三十棒。』（雪竇顯禪師評論說：『奇怪啊，各位禪德！如果平平淡淡地展示，則雙方都不會受傷；如果依據法令，則彼此都危險。還能檢查出來嗎？』）閩王問：『報慈院與神泉寺相距遠近？』禪師說：『如果說遠近，不如親自到那裡。』禪師反問：『大王每天應付各種事務，用的是什麼心？』閩王說：『從哪裡得到心呢？』禪師說：『難道有無心的人嗎？』閩王說：『那邊的事情怎麼樣？』禪師說：『請向那邊問。』閩王說：『大師欺騙別人還可以。』
廣嚴咸澤禪師(長慶棱法嗣)
杭州靈隱山廣嚴院咸澤禪師，最初參訪保福禪師。保福禪師問：『你叫什麼名字？』禪師說：『咸澤。』保福禪師說：『如果遇到枯竭乾涸的情況怎麼辦？』禪師說：『誰是枯竭乾涸的人？』
【English Translation】 English version
The sun was eclipsed (日不食). Changqing (長慶) said, 'In that case, it's like grinding a bow and misdirecting arrows.' (比喻徒勞無功) The Zen master said, 'Specifically waiting for Yuchi (尉遲, a famous general of the Tang Dynasty) to arrive.' Changqing (長慶) said, 'What will happen after Yuchi (尉遲) arrives?' The Zen master said, 'Teach him to have his sinews and bones scattered all over the ground, and his eyes bulging out.' Changqing (長慶) then left. After Changqing (長慶) was summoned to the court, the Zen master succeeded him as abbot.
Zen Master Mingyuan (明遠) of鷲嶺(鷲嶺) (Lineage Successor of Changqing (長慶) Leng (棱))
Zen Master Mingyuan (明遠) of鷲嶺(鷲嶺) in Xiangzhou (襄州), initially visited Changqing (長慶). Changqing (長慶) asked, 'What is your name?' The Zen master said, 'Mingyuan (明遠).' Changqing (長慶) said, 'How are things over there?' The Zen master said, 'Mingyuan (明遠) takes two steps back.' Changqing (長慶) said, 'Why do you take two steps back for no reason?' The Zen master was speechless. Changqing (長慶) said, 'If you didn't step back, how would I know it's Mingyuan (明遠)?' The Zen master then understood the Zen principle.
Zen Master Guangyun (光云) of Bao Ci (報慈) (Lineage Successor of Changqing (長慶) Leng (棱))
Zen Master Guangyun (光云) Huijue (慧覺) of Bao Ci (報慈) Monastery in Fuzhou (福州) asked a monk, 'Where have you come from recently?' The monk said, 'Wolong (臥龍, place name).' The Zen master said, 'How long were you there?' The monk said, 'Passing through winter and summer.' The Zen master said, 'Longmen (龍門) has no overnight guests, why were you there for so long?' The monk said, 'In the lion's cave, there are no different beasts.' The Zen master said, 'Try roaring like a lion.' The monk said, 'If I roar like a lion, there will be no abbot.' The Zen master said, 'Considering you are newly arrived, I will give you thirty blows.' (Zen Master Xuedou Xian (雪竇顯) commented: 'Strange, all you Zen practitioners! If you display it plainly, neither side will be harmed; if you act according to the rules, both sides will be in danger. Can you examine it?') The King of Min (閩王) asked, 'How far apart are Bao Ci (報慈) Monastery and Shenquan (神泉) Temple?' The Zen master said, 'If you talk about distance, it's better to go there yourself.' The Zen master asked in return, 'Your Majesty deals with thousands of affairs every day, what kind of mind do you use?' The King of Min (閩王) said, 'Where does one get a mind from?' The Zen master said, 'Is there really someone without a mind?' The King of Min (閩王) said, 'How are things over there?' The Zen master said, 'Please ask over there.' The King of Min (閩王) said, 'It's okay for the great master to deceive others.'
Zen Master Xianze (咸澤) of Guangyan (廣嚴) (Lineage Successor of Changqing (長慶) Leng (棱))
Zen Master Xianze (咸澤) of Guangyan (廣嚴) Monastery on Lingyin (靈隱) Mountain in Hangzhou (杭州), initially visited Baofu (保福). Baofu (保福) asked, 'What is your name?' The Zen master said, 'Xianze (咸澤).' Baofu (保福) said, 'What if you encounter a dried-up and withered situation?' The Zen master said, 'Who is the dried-up and withered one?'
保福曰。我是。師曰。和尚莫謾人好。保福曰。卻是汝謾我。
新羅龜山和尚(長慶棱法嗣)
新羅國龜山和尚。有人舉裴相國啟建法會。問僧。看甚麼經。曰無言童子經。公曰。有幾卷。曰兩卷。公曰。既是無言。為甚麼卻有兩卷。僧無對。師代曰。若論無言。非唯兩卷。
太傅王延彬居士(長慶棱法嗣)
太傅王延彬居士。一日入招慶佛殿。指缽盂問殿主。這個是甚麼缽。殿主曰。藥師缽。公曰。祇聞有降龍缽。殿主曰。待有龍即降。公曰。忽遇拏雲㸕浪來時作么生。殿主曰。他亦不顧。公曰。話墮也(玄沙備云。盡你神力。走向甚麼處去 保福展云。歸依佛法僧 百丈恒。作覆缽勢 雲門偃云。他日生天。莫孤負老僧 溈山喆云。殿主只知瞻前。不知顧后。太尉神威既逞。殿主缽盂猶覆。大溈當時若見他道。拏雲㸕浪來時如何。托起缽盂道。盡汝神力。直饒八大龍王來。也只得振威[后-口+匕]愬)○長慶謂太傅曰。雪峰豎拂子示僧。其僧便出去。若據此僧。合喚轉痛與一頓。公曰。是甚麼心行。長慶曰。洎合放過○公到招慶煎茶。朗上座。與明招把銚。忽翻茶銚。公問。茶爐下是甚麼。朗曰。捧爐神。公曰。既是捧爐神。為甚麼翻卻茶。朗曰。事官千日。失在一朝。公拂袖便出。
【現代漢語翻譯】 現代漢語譯本 保福說：『正是我。』 禪師說：『和尚最好不要欺騙人。』 保福說：『卻是你欺騙我。』
新羅龜山和尚（長慶棱禪師的法嗣）
新羅國龜山和尚，有人舉裴相國啟建法會一事，問僧人：『看什麼經？』 僧人回答：『《無言童子經》。』 裴相國問：『有幾卷？』 僧人回答：『兩卷。』 裴相國說：『既然是無言，為什麼卻有兩卷？』 僧人無言以對。 龜山和尚代為回答說：『若論無言，非唯兩卷。』
太傅王延彬居士（長慶棱禪師的法嗣）
太傅王延彬居士，一日進入招慶寺佛殿，指著缽盂問殿主：『這個是什麼缽？』 殿主說：『藥師缽。』 王延彬說：『只聽說有降龍缽。』 殿主說：『待有龍即降。』 王延彬說：『忽然遇到拏（ná，擒拿）云㸕（làng，波浪）浪來時怎麼辦？』 殿主說：『他也不顧。』 王延彬說：『話墮也（玄沙備禪師說：盡你神力，走向什麼處去。保福展禪師說：歸依佛法僧。百丈恒禪師，作覆缽勢。雲門偃禪師說：他日生天，莫孤負老僧。溈山喆禪師說：殿主只知瞻前，不知顧后。太尉神威既逞，殿主缽盂猶覆。大溈當時若見他道，拏雲㸕浪來時如何，托起缽盂道：盡汝神力，直饒八大龍王來，也只得振威[后-口+匕]愬）。』 長慶棱禪師對太傅說：『雪峰禪師豎起拂子給僧人看，那僧人便出去了。如果按照這個僧人，應該叫他回來狠狠打一頓。』 王延彬說：『是什麼心行？』 長慶棱禪師說：『就該放過他。』 王延彬到招慶寺煎茶，朗上座與明招一起拿著茶銚（diào，一種烹茶用具）。 忽然翻倒了茶銚。 王延彬問：『茶爐下是什麼？』 朗上座說：『捧爐神。』 王延彬說：『既然是捧爐神，為什麼翻倒了茶？』 朗上座說：『事官千日，失在一朝。』 王延彬拂袖便出。
【English Translation】 English version Baofu said, 'It is I.' The Master said, 'Monk, it's best not to deceive people.' Baofu said, 'But you are deceiving me.'
Monk Guishan of Silla (Successor of Changqing Leng)
Monk Guishan of Silla, someone mentioned that Prime Minister Pei initiated a Dharma assembly and asked a monk, 'What scripture are you reading?' The monk replied, 'The Scripture of the Silent Boy.' The Prime Minister asked, 'How many volumes are there?' The monk replied, 'Two volumes.' The Prime Minister said, 'Since it is silent, why are there two volumes?' The monk was speechless. Monk Guishan answered on his behalf, 'If we are talking about silence, it is not just two volumes.'
Layman Wang Yanbin, Grand Tutor (Successor of Changqing Leng)
Layman Wang Yanbin, Grand Tutor, one day entered the Buddha Hall of Zhaoqing Temple, pointed to a bowl and asked the abbot, 'What kind of bowl is this?' The abbot said, 'A Bhaisajyaguru (Medicine Buddha) bowl.' Wang Yanbin said, 'I have only heard of a dragon-subduing bowl.' The abbot said, 'It will subdue a dragon when there is one.' Wang Yanbin said, 'What if suddenly a dragon comes seizing clouds and stirring waves?' The abbot said, 'It would not care.' Wang Yanbin said, 'The words have fallen (Zen Master Xuansha Bei said: Exhaust your divine power, where can you go? Zen Master Baofu Zhan said: Take refuge in the Buddha, the Dharma, and the Sangha. Zen Master Baizhang Heng made a gesture of overturning the bowl. Zen Master Yunmen Yan said: In the future, when you are born in heaven, do not let down this old monk. Zen Master Weishan Zhe said: The abbot only knows to look forward, not backward. Grand Tutor, your divine power has been displayed, but the abbot's bowl is still overturned. If Great Weishan had seen him at that time and he had said, what if a dragon comes seizing clouds and stirring waves? He would have held up the bowl and said: Exhaust your divine power, even if the Eight Great Dragon Kings come, they can only shake their might and whine).' Zen Master Changqing Leng said to the Grand Tutor, 'Zen Master Xuefeng held up a whisk to show the monks, and that monk left. According to this monk, he should be called back and given a good beating.' Wang Yanbin said, 'What kind of mind is this?' Zen Master Changqing Leng said, 'He should have been let go.' Wang Yanbin went to Zhaoqing Temple to brew tea, and the senior monk Lang and Mingzhao were holding the teapot together. Suddenly the teapot overturned. Wang Yanbin asked, 'What is under the tea stove?' Senior Monk Lang said, 'The stove-holding spirit.' Wang Yanbin said, 'Since it is the stove-holding spirit, why did it overturn the tea?' Senior Monk Lang said, 'Served as an official for a thousand days, lost in one morning.' Wang Yanbin flicked his sleeves and left.
明招曰。朗上座。吃卻招慶飯了。卻向外邊打野榸。朗曰。上座作么生。招慶曰。非人得其便(雪竇顯云。當時但踏倒茶罏 溈山喆云。王太傅。大似相如奪璧。怒髮衝冠。明招也是忍俊不禁。難逢快便。大溈若做朗上座。當時見問。但呵呵大笑。何故。見之不取。千載難追)。
報恩道熙禪師(保福展法嗣)
漳州報恩院道熙禪師。初與保福送書。上泉州王太尉。太尉問。漳南和尚。近日還為人也無。師曰。若道為人。即屈著和尚。若道不為人。又屈著太尉。來問太尉曰。道取一句。太尉曰。待鐵牛能嚙草。木馬解含煙。師曰。某甲惜口吃飯。太尉良久又問。驢來馬來。師曰。驢馬不同途。太尉曰。爭得到這裡。師曰。特謝太尉領話。
招慶省僜禪師(保福展法嗣)
泉州招慶院省僜凈修禪師。初參保福。保福一日入大殿。睹佛像。乃舉手問師曰。佛恁么意作么生。師曰。和尚也是橫身。保福曰。一撅我自收取。師曰。和尚非唯橫身。保福然之。
天竺子儀禪師(鼓山晏法嗣)
杭州天竺子儀心印水月禪師。溫州樂清陳氏子。初遊方。謁鼓山。問曰。子儀三千里外。遠投法席。今日非時上來。乞師非時答話。鼓山曰。不可鈍置仁者。師曰。省力處如何。鼓山曰。汝何費力。師
【現代漢語翻譯】 現代漢語譯本 明招禪師說：『朗上座，你吃了招慶寺的飯，卻在外邊打野榸（比喻不守規矩）。』朗禪師問：『上座您怎麼說？』招慶禪師說：『非人（指不正經的人）得了機會。』（雪竇顯禪師評論說：『當時就應該踢倒茶爐。』溈山喆禪師評論說：『王太傅（王述），很像藺相如完璧歸趙，怒髮衝冠。明招禪師也是忍俊不禁，難得這樣的快事。』大溈禪師如果做朗上座，當時聽到這個問題，就應該呵呵大笑。為什麼呢？見到機會而不抓住，千載難追。）
報恩道熙禪師（保福展禪師的法嗣）
漳州報恩院道熙禪師，最初與保福禪師一起送書信給泉州王太尉。太尉問：『漳南的和尚，近日還為人（指修行）嗎？』道熙禪師說：『如果說為人，就委屈了和尚；如果說不為人，又委屈了太尉。』反過來問太尉說：『說一句看看。』太尉說：『等鐵牛能咬草，木馬能含煙再說。』道熙禪師說：『我珍惜口糧吃飯。』太尉沉默良久又問：『驢來還是馬來？』道熙禪師說：『驢和馬不同路。』太尉說：『那怎麼到這裡？』道熙禪師說：『特別感謝太尉指點。』
招慶省僜禪師（保福展禪師的法嗣）
泉州招慶院省僜凈修禪師，最初參拜保福禪師。保福禪師一日進入大殿，看到佛像，於是舉手問省僜禪師說：『佛這樣是什麼意思？』省僜禪師說：『和尚您也是橫身（指多此一舉）。』保福禪師說：『這一撅（指冒犯），我自己承擔。』省僜禪師說：『和尚您不僅是橫身。』保福禪師認可了他的說法。
天竺子儀禪師（鼓山晏禪師的法嗣）
杭州天竺寺子儀心印水月禪師，是溫州樂清陳氏的兒子。最初遊歷四方，拜謁鼓山禪師，問道：『子儀從三千里外，遠道而來投奔法席，今日非時（指不合規矩）上來，乞求禪師非時答話。』鼓山禪師說：『不可怠慢仁者。』子儀禪師說：『省力的地方在哪裡？』鼓山禪師說：『你何必費力？』
【English Translation】 English version Mingzhao said, 'Venerable Lang, you've eaten the rice of Zhaoqing Monastery, yet you're striking wild firewood (metaphor for not following the rules) outside.' Lang said, 'What do you say, Venerable?' Zhaoqing said, 'A non-person (referring to an improper person) gets the opportunity.' (Xuedou Xian commented, 'At that time, one should have kicked over the tea stove.' Weishan Zhe commented, 'Grand Tutor Wang (Wang Shu), is very much like Lin Xiangru returning the jade intact, his hair bristling with anger. Mingzhao also couldn't help but smile, such a delightful event is rare.' If Dawei were Venerable Lang, he should have laughed heartily when asked. Why? Seeing the opportunity and not seizing it, it's hard to recover in a thousand years.)
Chan Master Baoen Daoxi (Successor of Baofu Zhan)
Chan Master Daoxi of Baoen Monastery in Zhangzhou, initially accompanied Baofu to deliver a letter to Grand Commandant Wang in Quanzhou. The Grand Commandant asked, 'Does the monk of Zhangnan still act as a person (referring to practice) these days?' The Master said, 'If I say he acts as a person, it would wrong the monk; if I say he doesn't act as a person, it would wrong the Grand Commandant.' He then asked the Grand Commandant, 'Say a phrase.' The Grand Commandant said, 'Wait until the iron ox can chew grass and the wooden horse can hold smoke.' The Master said, 'I cherish my food.' The Grand Commandant was silent for a long time and then asked, 'Does a donkey come or a horse come?' The Master said, 'Donkeys and horses don't travel the same path.' The Grand Commandant said, 'How did you get here then?' The Master said, 'Special thanks to the Grand Commandant for the guidance.'
Chan Master Zhaoqing Shengdeng (Successor of Baofu Zhan)
Chan Master Shengdeng Jingxiu of Zhaoqing Monastery in Quanzhou, initially visited Baofu. One day, Baofu entered the main hall and saw the Buddha statue, so he raised his hand and asked the Master, 'What is the meaning of the Buddha like this?' The Master said, 'Venerable, you are also being superfluous (referring to being redundant).' Baofu said, 'I will take this offense myself.' The Master said, 'Venerable, you are not only being superfluous.' Baofu acknowledged his statement.
Chan Master Tianzhu Ziyi (Successor of Gushan Yan)
Chan Master Ziyi Xinyin Shuiyue of Tianzhu Monastery in Hangzhou, was the son of the Chen family of Yueqing in Wenzhou. Initially traveling around, he visited Chan Master Gushan and asked, 'Ziyi has come from three thousand miles away to seek refuge at your Dharma seat. Today, I come up at an inopportune time (referring to not following the rules), begging the Master to answer at an inopportune time.' Chan Master Gushan said, 'One should not neglect the benevolent one.' Chan Master Ziyi said, 'Where is the place to save effort?' Chan Master Gushan said, 'Why do you need to exert effort?'
於此有省。
白雲智作禪師(鼓山晏法嗣)
建州白雲智作真寂禪師。永真朱氏子。禮鼓山披剃。一日鼓山上堂。召大眾。眾皆回眸。鼓山披襟示之。眾罔措。唯師朗悟厥旨。入室印證。又參次。鼓山召曰。近前來。師近前。鼓山曰。南泉喚院主。意作么生。師斂手端容。退身而立。鼓山莞然奇之。
鼓山智岳禪師(鼓山晏法嗣)
福州鼓山智岳了宗禪師。本郡人也。初遊方。至鄂州黃龍。問久向黃龍。及乎到來。祇見赤斑蛇。黃龍曰。汝祇見赤斑蛇。且不識黃龍。師曰。如何是黃龍。黃龍曰。滔滔地。師曰。忽遇金翅鳥來。又作么生。黃龍曰。性命難存。師曰。恁么則被他吞卻去也。黃龍曰。謝阇黎供養。師便禮拜。
報國照禪師(龍華照法嗣)
福州報國院照禪師。佛塔被雷霹。有問。祖佛塔廟。為甚麼卻被雷霹。師曰。通天作用。曰既是通天作用。為甚麼卻霹佛。師曰。作用何處見有佛。曰爭奈狼籍何。師曰。見甚麼(徑山信云。不霹佛祖。更教伊霹。阿那個聻。頌云。驀地青天霹靂來。葛藤粉碎塔門開。傢俬未許庸人薦。佛塔沉沉空劫灰)。
資福智遠禪師(鏡清怤法嗣)
福州資福院智遠禪師。福州人也。參鏡清問。如何是諸佛出身處。鏡清曰。大家要
【現代漢語翻譯】 現代漢語譯本： 於此有所領悟。
白雲智作禪師（鼓山晏的法嗣）
建州白雲智作真寂禪師，是永真朱氏之子。在鼓山剃度出家。一日，鼓山禪師上堂說法，召集大眾。大眾都回頭看他。鼓山禪師敞開衣襟給他們看，大眾都茫然不知所措。只有智作禪師立刻領悟了他的旨意，入室得到印證。又有一次參禪，鼓山禪師召喚他說：『近前來。』智作禪師走近前。鼓山禪師說：『南泉禪師叫喚院主，你認為是什麼意思？』智作禪師收斂雙手，端正儀容，退身站立。鼓山禪師莞爾一笑，認為他很奇特。
鼓山智岳禪師（鼓山晏的法嗣）
福州鼓山智岳了宗禪師，是本郡人。起初遊歷四方，到達鄂州黃龍寺。他問道：『久仰黃龍寺，及至到來，只見一條赤斑蛇。』黃龍禪師說：『你只見到赤斑蛇，卻不認識黃龍。』智岳禪師說：『如何是黃龍？』黃龍禪師說：『滔滔不絕地。』智岳禪師說：『忽然遇到金翅鳥來，又該怎麼辦？』黃龍禪師說：『性命難保。』智岳禪師說：『這樣就要被它吞掉了。』黃龍禪師說：『謝謝阇黎的供養。』智岳禪師便禮拜。
報國照禪師（龍華照的法嗣）
福州報國院照禪師。佛塔被雷劈。有人問：『祖佛塔廟，為什麼會被雷劈？』照禪師說：『通天的作用。』那人說：『既然是通天的作用，為什麼劈佛？』照禪師說：『作用在哪裡能見到佛？』那人說：『爭奈一片狼藉怎麼辦？』照禪師說：『見到什麼？』（徑山信禪師說：『不劈佛祖，更教它劈什麼？』並作頌說：『驀地青天霹靂來，葛藤粉碎塔門開。傢俬未許庸人薦，佛塔沉沉空劫灰。』）
資福智遠禪師（鏡清怤的法嗣）
福州資福院智遠禪師，是福州人。參拜鏡清禪師，問道：『如何是諸佛出身處？』鏡清禪師說：『大家都想要。』
English version: Here there is understanding.
Chan Master Baizhi Zizuo (Successor of Yan of Gushan)
Chan Master Zizuo Zhenji of Baiyun in Jianzhou, was the son of the Zhu family of Yongzhen. He was tonsured at Gushan Monastery. One day, the abbot of Gushan ascended the Dharma hall and summoned the assembly. The assembly all turned their heads to look. The abbot of Gushan opened his robe and showed it to them. The assembly was at a loss. Only Master Zizuo immediately understood his meaning and entered the room for verification. Another time during a Chan session, the abbot of Gushan called out, 'Come closer.' Master Zizuo approached. The abbot of Gushan said, 'What is the meaning of Nanquan calling the monastery director?' Master Zizuo composed himself, retreated, and stood still. The abbot of Gushan smiled and marveled at him.
Chan Master Zhiyue of Gushan (Successor of Yan of Gushan)
Chan Master Zhiyue Liaozong of Gushan in Fuzhou, was a native of this prefecture. Initially, he traveled around and arrived at Huanglong in Ezhou. He asked, 'I have long admired Huanglong, but upon arrival, I only see a red-spotted snake.' Huanglong said, 'You only see the red-spotted snake, but you do not recognize Huanglong.' Master Zhiyue said, 'What is Huanglong?' Huanglong said, '滔滔地 (Tao Tao Di, meaning '滔滔不絕地',滔滔不絕地 means 'incessantly flowing').' Master Zhiyue said, 'If a Garuda (金翅鳥, a mythical bird in Buddhism) comes, what should be done?' Huanglong said, 'Life is hard to preserve.' Master Zhiyue said, 'In that case, it will be swallowed.' Huanglong said, 'Thank you for the offering, Shramana (沙彌, a novice monk).' Master Zhiyue then bowed.
Chan Master Zhao of Baoguo (Successor of Zhao of Longhua)
Chan Master Zhao of Baoguo Monastery in Fuzhou. The pagoda was struck by lightning. Someone asked, 'The ancestral Buddha's pagoda and temple, why was it struck by lightning?' The Master said, 'The function of penetrating heaven.' The person said, 'Since it is the function of penetrating heaven, why strike the Buddha?' The Master said, 'Where in the function do you see a Buddha?' The person said, 'What about the mess?' The Master said, 'What do you see?' (Chan Master Xin of Jingshan said, 'If it doesn't strike the Buddha and ancestors, what else should it strike?' And composed a verse: 'Suddenly, a thunderbolt comes from the clear sky, The tangled vines are shattered, and the pagoda gate opens. Family treasures are not allowed for ordinary people to recommend, The Buddha pagoda is deeply silent in the kalpa ashes.')
Chan Master Zhiyuan of Zifu (Successor of Fu of Jingqing)
Chan Master Zhiyuan of Zifu Monastery in Fuzhou, was a native of Fuzhou. He visited Chan Master Jingqing and asked, 'What is the place where all Buddhas originate?' Jingqing said, 'Everyone wants it.'
【English Translation】 Here there is understanding.
Chan Master Baizhi Zizuo (Successor of Yan of Gushan)
Chan Master Zizuo Zhenji of Baiyun in Jianzhou, was the son of the Zhu family of Yongzhen. He was tonsured at Gushan Monastery. One day, the abbot of Gushan ascended the Dharma hall and summoned the assembly. The assembly all turned their heads to look. The abbot of Gushan opened his robe and showed it to them. The assembly was at a loss. Only Master Zizuo immediately understood his meaning and entered the room for verification. Another time during a Chan session, the abbot of Gushan called out, 'Come closer.' Master Zizuo approached. The abbot of Gushan said, 'What is the meaning of Nanquan calling the monastery director?' Master Zizuo composed himself, retreated, and stood still. The abbot of Gushan smiled and marveled at him.
Chan Master Zhiyue of Gushan (Successor of Yan of Gushan)
Chan Master Zhiyue Liaozong of Gushan in Fuzhou, was a native of this prefecture. Initially, he traveled around and arrived at Huanglong in Ezhou. He asked, 'I have long admired Huanglong, but upon arrival, I only see a red-spotted snake.' Huanglong said, 'You only see the red-spotted snake, but you do not recognize Huanglong.' Master Zhiyue said, 'What is Huanglong?' Huanglong said, '滔滔地 (Tao Tao Di, meaning '滔滔不絕地',滔滔不絕地 means 'incessantly flowing').' Master Zhiyue said, 'If a Garuda (金翅鳥, a mythical bird in Buddhism) comes, what should be done?' Huanglong said, 'Life is hard to preserve.' Master Zhiyue said, 'In that case, it will be swallowed.' Huanglong said, 'Thank you for the offering, Shramana (沙彌, a novice monk).' Master Zhiyue then bowed.
Chan Master Zhao of Baoguo (Successor of Zhao of Longhua)
Chan Master Zhao of Baoguo Monastery in Fuzhou. The pagoda was struck by lightning. Someone asked, 'The ancestral Buddha's pagoda and temple, why was it struck by lightning?' The Master said, 'The function of penetrating heaven.' The person said, 'Since it is the function of penetrating heaven, why strike the Buddha?' The Master said, 'Where in the function do you see a Buddha?' The person said, 'What about the mess?' The Master said, 'What do you see?' (Chan Master Xin of Jingshan said, 'If it doesn't strike the Buddha and ancestors, what else should it strike?' And composed a verse: 'Suddenly, a thunderbolt comes from the clear sky, The tangled vines are shattered, and the pagoda gate opens. Family treasures are not allowed for ordinary people to recommend, The Buddha pagoda is deeply silent in the kalpa ashes.')
Chan Master Zhiyuan of Zifu (Successor of Fu of Jingqing)
Chan Master Zhiyuan of Zifu Monastery in Fuzhou, was a native of Fuzhou. He visited Chan Master Jingqing and asked, 'What is the place where all Buddhas originate?' Jingqing said, 'Everyone wants it.'
知。師曰。如斯則眾眼難瞞去也。鏡清曰。理能縛豹。師因此發悟玄旨。
烏巨儀晏禪師(鏡清怤法嗣)
衢州烏巨山儀晏開明禪師。吳興許氏子。光啟中。隨父鎮信安。強為娶。師不願。遂遊歷諸方。機契鏡清。歸省父母。乃于郭南創別舍。以遂師志。舍旁陳司徒廟。有凜禪師像。師往瞻禮。失師所之。后郡守展祀祠下。見師入定於廟后叢竹間。蟻蠹其衣。敗葉沒䏶。或者云。是許鎮將之子也。自此三昧。或出或入。子湖訥禪師。未知師所造淺深。問曰。子所住定。蓋小乘定耳。時方啜茶。師呈起橐曰。是大是小。訥駭然。尋謁栝蒼唐山德嚴禪師。嚴問汝何姓。曰姓許。嚴曰。誰許汝。曰不別。嚴默識之。遂與剃染。嘗令摘桃。浹旬不歸。往尋見師。攀桃倚石。泊然在定。嚴鳴指出之。開運中。游江郎巖。睹石龕。謂弟子慧興曰。予入定此中。汝當壘石塞門。勿以吾爲念。慧興如所戒。明年慧興意師長往。啟龕視師。素髮被肩。胸臆尚暖。徐自定起。了無異容。復回烏巨。侍郎慎公。鎮信安。馥師之道。命義學僧守榮。詰其定相。師不與之辯。榮意輕之。時信安人。競圖師像而尊事。皆獲舍利。榮因愧服。禮像謝𠎝。亦獲舍利。嘆曰。此後不敢以淺解測度矣。錢忠懿王。感師見夢。遣使影象至適王患目
【現代漢語翻譯】 現代漢語譯本 知。禪師說：『這樣就難以瞞過眾人的眼睛了。』鏡清說：『道理能夠束縛住豹子。』禪師因此領悟了玄妙的旨意。
烏巨儀晏禪師（鏡清怤的法嗣）
衢州烏巨山儀晏開明禪師，是吳興許氏之子。光啟年間（885-888年），跟隨父親鎮守信安。父親強行為他娶妻，禪師不願，於是遊歷各地，與鏡清禪師的機緣相合。之後回家探望父母，於是在城南建立別舍，以滿足自己的志向。別舍旁邊有陳司徒廟，裡面有凜禪師的畫像。禪師前去瞻仰禮拜，卻不見了凜禪師的去處。後來郡守在祠下祭祀時，看見禪師在廟后叢竹間入定，螞蟻蛀蝕了他的衣服，落葉淹沒了腳踝。有人說，這是許鎮將的兒子。從此禪師入定，或出或入。子湖訥禪師，不知道禪師所證悟的深淺，問道：『您所住的定，大概是小乘定吧？』當時禪師正在喝茶，拿起茶具說：『這是大還是小？』訥禪師非常驚訝。之後又去拜訪栝蒼唐山德嚴禪師。德嚴禪師問：『你姓什麼？』答道：『姓許。』德嚴禪師說：『誰允許你姓許？』答道：『不分別。』德嚴禪師默默地記住了他。於是為他剃度染衣。曾經讓禪師去摘桃，過了十天也不回來。前去尋找，看見禪師攀著桃樹倚著石頭，安然入定。德嚴禪師彈指將他喚醒。開運年間（944-946年），遊歷江郎巖，看到石龕，對弟子慧興說：『我將在此入定，你應當用石頭堵住洞門，不要掛念我。』慧興按照禪師的囑咐做了。第二年，慧興認為禪師已經圓寂，打開石龕看禪師，頭髮散落在肩上，胸口還有溫度。禪師慢慢地從定中醒來，神色如常。之後返回烏巨山。侍郎慎公，鎮守信安，仰慕禪師的道行，命令義學僧守榮，詰問禪師的定相。禪師不與他辯論，守榮輕視禪師。當時信安人，爭相繪製禪師的畫像來尊奉，都獲得了舍利。守榮因此感到慚愧，禮拜畫像謝罪，也獲得了舍利，感嘆道：『此後不敢用淺薄的理解來測度了。』錢忠懿王，夢中感應到禪師，派使者畫禪師的畫像，送到時正趕上錢忠懿王患眼疾
【English Translation】 English version Knowing. The master said, 'In that case, it is difficult to deceive the eyes of the public.' Jingqing said, 'Reason can bind a leopard.' The master thus awakened to the profound meaning.
Zen Master Yi'an of Wuju (Dharma heir of Jingqing Fu)
Zen Master Yi'an Kaiming of Mount Wuju in Quzhou was the son of the Xu family of Wuxing. During the Guangqi era (885-888 AD), he followed his father to garrison Xin'an. His father forced him to marry, but the master was unwilling, so he traveled to various places, and his opportunity aligned with Jingqing. Afterwards, he returned home to visit his parents and built a separate residence south of the city to fulfill his aspirations. Next to the residence was the Chen Situ Temple, which contained a statue of Zen Master Lin. The master went to pay homage, but Zen Master Lin's whereabouts were unknown. Later, when the prefect held a sacrifice at the temple, he saw the master in samadhi among the bamboo groves behind the temple, his clothes eaten by ants and his ankles submerged in fallen leaves. Someone said that he was the son of General Xu. From then on, the master would enter and exit samadhi. Zen Master Zihu Ne did not know the depth of the master's realization and asked, 'The samadhi you dwell in is probably Hinayana samadhi?' At that time, the master was drinking tea and picked up the tea set, saying, 'Is this big or small?' Zen Master Ne was very surprised. Later, he visited Zen Master Deyan of Tangshan in Kuocang. Zen Master Deyan asked, 'What is your surname?' He replied, 'Xu.' Zen Master Deyan said, 'Who allowed you to be named Xu?' He replied, 'No distinction.' Zen Master Deyan silently remembered him. Then he shaved his head and dyed his robes. He once asked the master to pick peaches, but he did not return for ten days. When he went to look for him, he saw the master leaning against a stone, peacefully in samadhi. Zen Master Deyan snapped his fingers to awaken him. During the Kaiyun era (944-946 AD), he traveled to Jianglang Rock and saw a stone niche. He said to his disciple Huixing, 'I will enter samadhi here. You should block the door with stones and do not worry about me.' Huixing did as the master instructed. The following year, Huixing thought that the master had passed away, so he opened the niche and saw the master with his hair scattered over his shoulders and his chest still warm. The master slowly awoke from samadhi, his expression as usual. Afterwards, he returned to Mount Wuju. Vice Minister Shen, who was garrisoning Xin'an, admired the master's practice and ordered the scholar-monk Shourong to question the master's state of samadhi. The master did not argue with him, and Shourong looked down on the master. At that time, the people of Xin'an competed to draw portraits of the master to venerate, and they all obtained sarira. Shourong was therefore ashamed, bowed to the portrait, and apologized, and also obtained sarira, exclaiming, 'From now on, I dare not measure him with shallow understanding.' King Zhongyi of Qian, sensed the master in a dream, and sent an envoy to paint a portrait of the master, which arrived just as King Zhongyi was suffering from an eye ailment.
疾。展像作禮。如夢所見。隨雨舍利。目疾頓瘳。因錫號開明。端拱初。太宗聞師定力。詔本州加禮。津發赴闕。師力辭。僧再至諭旨。特令肩輿入對便殿。命坐賜茗。咨問禪定。奏對簡盡。深契上旨。
瑞峰志端禪師(安國𤦆法嗣)
福州林陽瑞峰院志端禪師。本州人也。初參安國。見僧問。如何是萬象之中獨露身。安國舉一指。其僧不薦。師於是冥契玄旨。乃入室白曰。適來見那僧問話。志端有個省處。安國曰。汝見甚麼道理。師亦舉一指曰。這個是甚麼。安國然之。師禮謝。
保福清豁禪師(睡龍溥法嗣)
漳州保福院清豁禪師。福州人也。謁大章山如庵主。(語具如庵主章)后參睡龍。睡龍問曰。豁阇黎。見何尊宿來。還悟也未。曰清豁嘗訪大章。得個信處。睡龍於是上堂。集眾。召曰。豁阇黎出來。對眾燒香說悟處。老僧與汝證明。師出衆乃拈香曰。香已拈了。悟即不悟。睡龍大悅而許之。
南嶽下八世
嘉州黑水和尚(黃龍機法嗣)
嘉州黑水和尚。初參黃龍。便問。雪覆蘆花時如何。黃龍曰。猛烈。師曰。不猛烈。黃龍又曰猛烈。師又曰不猛烈。黃龍便打。師於此有省。即便禮拜。
呂巖真人(黃龍機法嗣)
呂巖真人。字洞賓。京川人也。
【現代漢語翻譯】 （生病時）展示佛像並作禮拜，如同夢中所見。隨著（祈禱）降下舍利，眼疾立刻痊癒。因此（皇帝）賜予『開明』的稱號。端拱初年（988年-989年），太宗（趙炅）皇帝聽聞禪師的定力，詔令本州以禮相待，派人護送前往京城。禪師極力推辭，僧人再次帶著聖旨前來勸諭，特許用肩輿抬入便殿覲見。皇帝命其坐下並賜茶，諮詢禪定之事。禪師的奏對簡潔明瞭，深合皇帝心意。
瑞峰志端禪師(安國𤦆法嗣)
福州林陽瑞峰院的志端禪師，是本州人。最初參訪安國禪師，聽到僧人問：『如何是萬象之中獨露身？』（如何是超越一切現象的真如自性？）。安國禪師舉起一指。那僧人沒有領悟。禪師因此暗自契合玄妙的旨意，於是進入方丈室稟告說：『適才見到那僧人問話，志端有個領悟之處。』安國禪師問：『你見到了什麼道理？』禪師也舉起一指說：『這個是什麼？』安國禪師認可了他的領悟。禪師行禮表示感謝。
保福清豁禪師(睡龍溥法嗣)
漳州保福院的清豁禪師，是福州人。拜訪了大章山如庵主（相關語錄見如庵主章節）。之後參訪睡龍禪師。睡龍禪師問：『豁阇黎（對僧人的尊稱），從哪位尊宿處來？是否有所領悟？』（清豁禪師）回答說：『清豁曾經拜訪大章，得到了一些確信。』睡龍禪師於是上堂，召集眾人，喊道：『豁阇黎出來。當著大家的面燒香，說說你的領悟之處，老僧為你證明。』禪師從人群中走出，拈香說道：『香已經拈了，悟即不悟。』睡龍禪師非常高興，認可了他的領悟。
南嶽下八世
嘉州黑水和尚(黃龍機法嗣)
嘉州黑水和尚，最初參訪黃龍禪師，便問：『雪覆蓋蘆葦花時如何？』黃龍禪師說：『猛烈。』禪師說：『不猛烈。』黃龍禪師又說：『猛烈。』禪師又說：『不猛烈。』黃龍禪師便打了他。禪師因此有所領悟，立即禮拜。
呂巖真人(黃龍機法嗣)
呂巖真人，字洞賓，京川人。
【English Translation】 （When he was ill,） he displayed the Buddha image and made prostrations, just as he had seen in a dream. Following (his prayers), śarīra (relics) descended, and his eye disease was immediately cured. Therefore, (the emperor) bestowed the title 'Enlightener'. In the early years of the Duangong reign (988-989 AD), Emperor Taizong (Zhao Kuangyi) heard of the Chan master's samādhi (meditative concentration) and ordered the local prefecture to treat him with respect, sending people to escort him to the capital. The Chan master strongly declined, but the monks came again with the imperial decree, specially allowing him to be carried in a shoulder palanquin to meet the emperor in the side hall. The emperor ordered him to sit and offered tea, inquiring about Chan meditation. The Chan master's responses were concise and to the point, deeply resonating with the emperor's intentions.
Chan Master Zhiduan of Ruifeng (A Dharma Successor of Anguo𤦆)
Chan Master Zhiduan of Ruifeng Monastery in Fuzhou, was a native of this prefecture. He initially visited Chan Master Anguo, and heard a monk ask: 'What is the uniquely revealed body amidst the myriad phenomena?' Anguo raised a finger. That monk did not understand. The Chan master then secretly aligned with the profound meaning, and then entered the abbot's room to report, saying: 'Just now I saw that monk asking a question, and Zhiduan has an understanding.' Chan Master Anguo asked: 'What principle did you see?' The Chan master also raised a finger and said: 'What is this?' Anguo acknowledged his understanding. The Chan master bowed in gratitude.
Chan Master Qinghuo of Baofu (A Dharma Successor of Sleeping Dragon Pu)
Chan Master Qinghuo of Baofu Monastery in Zhangzhou, was a native of Fuzhou. He visited Abbot Ruan of Mount Dazhang (the relevant sayings are in the chapter on Abbot Ruan). Later, he visited Chan Master Sleeping Dragon. Sleeping Dragon asked: 'Dharma Master Huo, from which venerable master did you come? Have you attained enlightenment?' (Qinghuo) replied: 'Qinghuo once visited Dazhang and gained some conviction.' Sleeping Dragon then ascended the hall, gathered the assembly, and shouted: 'Dharma Master Huo, come out. In front of everyone, burn incense and speak of your enlightenment, and this old monk will certify it for you.' The Chan master stepped out from the crowd, picked up incense and said: 'The incense has been picked up, enlightened or not enlightened.' Sleeping Dragon was very pleased and acknowledged his enlightenment.
Eighth Generation Under Nanyue
Monk Heishui of Jia Prefecture (A Dharma Successor of Huanglong Ji)
Monk Heishui of Jia Prefecture, initially visited Chan Master Huanglong, and immediately asked: 'What is it like when snow covers the reed flowers?' Huanglong said: 'Fierce.' The Chan master said: 'Not fierce.' Chan Master Huanglong said again: 'Fierce.' The Chan master said again: 'Not fierce.' Chan Master Huanglong then struck him. The Chan master had an awakening from this, and immediately bowed.
Immortal Lü Yan (A Dharma Successor of Huanglong Ji)
Immortal Lü Yan, courtesy name Dongbin, was a native of Jingchuan.
唐末三舉不第。偶于長安酒肆。遇鐘離權。授以延命術。自爾人莫之究。嘗游廬山歸宗。書鐘樓壁曰。一日清閒自在身。六神和合報平安。丹田有寶休尋道。對境無心莫問禪。未幾道經黃龍山。睹紫雲成蓋。疑有異人。乃入謁。值黃龍擊鼓升堂。黃龍見。意必呂公也。欲誘而進。厲聲曰。座傍有竊法者。呂毅然出問。一粒粟中藏世界。半升鐺內煮山川。且道。此意如何。黃龍指曰。這守尸鬼。呂曰。爭奈囊有長生不死藥。黃龍曰。饒經八萬劫。終是落空亡。呂薄訝。飛劍脅之。劍不能入。遂再拜求指歸。黃龍詰曰。半升鐺內煮山川即不問。如何是一粒粟中藏世界。呂于言下頓契。作偈曰。棄卻瓢囊摵碎琴。如今不戀汞中金。自從一見黃龍后。始覺從前錯用心。黃龍囑令加護。
清溪洪進禪師(羅漢琛法嗣)
襄州清溪山洪進禪師。在地藏時。居第一座。一日地藏上堂。二僧出禮拜。地藏曰俱錯。二僧無語。下堂請益修山主。修曰。汝自巍巍堂堂。卻禮拜擬問他人。豈不是錯。師聞之不肯。修乃問。未審上座又作么生。師曰。汝自迷暗。焉可為人。修憤然上方丈請益。地藏指廊下曰。典座入庫頭去也。修乃省過○又一日。師問修山主曰。明知生是不生之理。為甚麼。為生死之所流。修曰。筍畢竟成竹去。如
【現代漢語翻譯】 現代漢語譯本 呂巖（呂洞賓）在唐朝末年多次參加科舉考試都未能中舉。一次偶然在長安的酒館裡，遇到了鐘離權（鐘離權，道教八仙之一），鐘離權傳授給他延年益壽的法術。從此以後，沒有人能瞭解他的行蹤。他曾經遊覽廬山的歸宗寺，在鐘樓的墻壁上題詩說：『一日清閒自在身，六神和合報平安。丹田有寶休尋道，對境無心莫問禪。』不久之後，他經過黃龍山，看到紫色的雲彩聚集如傘蓋，懷疑有奇異之人。於是前去拜訪。正趕上黃龍禪師擊鼓升座講法。黃龍禪師見到他，心想這一定是呂巖。想要引誘他進一步開悟，便厲聲說：『座位旁邊有偷學佛法的人。』呂巖毅然站出來問道：『一粒粟米中藏著整個世界，半升的鍋里煮著山川。請問，這是什麼意思？』黃龍禪師指著他說：『這是個守著屍體的鬼。』呂巖說：『奈何我囊中有長生不死的藥。』黃龍禪師說：『即使經過八萬劫，最終還是會落入空亡。』呂巖略帶驚訝，用飛劍威脅他，但劍無法刺入。於是再次拜倒，請求指點迷津。黃龍禪師詰問道：『半升鍋里煮山川暫且不問，如何理解一粒粟米中藏世界？』呂巖在言語之下頓時領悟，作偈說：『棄卻瓢囊摵碎琴，如今不戀汞中金。自從一見黃龍后，始覺從前錯用心。』黃龍禪師囑咐他要好好守護自己的領悟。
清溪洪進禪師（羅漢琛法嗣）
襄州清溪山洪進禪師，在地藏院時，擔任第一座。一天，地藏禪師升座說法，兩個僧人出來禮拜。地藏禪師說：『都錯了。』兩個僧人無話可說。下堂后，向修山主請教。修山主說：『你自己巍巍堂堂，卻禮拜想要問他人，豈不是錯？』洪進禪師聽了不服氣。修山主於是問：『不知上座你又怎麼認為呢？』洪進禪師說：『你自己迷暗，怎麼能爲人師表？』修山主憤然上方丈室請教地藏禪師。地藏禪師指著走廊下說：『典座到庫房去了。』修山主於是醒悟。又有一天，洪進禪師問修山主說：『明明知道生是不生的道理，為什麼，卻被生死所流轉？』修山主說：『竹筍最終會長成竹子。』
【English Translation】 English version Lü Yan (Lü Dongbin) failed the imperial examinations multiple times during the late Tang Dynasty (618-907). He happened to meet Zhongli Quan (Zhongli Quan, one of the Eight Immortals of Taoism) in a tavern in Chang'an, who taught him the art of prolonging life. Since then, no one could understand his whereabouts. He once visited Guizong Temple on Mount Lu, writing on the wall of the bell tower: 'A day of leisure, a free body, the six spirits in harmony bring peace. With treasure in the dantian, no need to seek the Dao; facing circumstances without mind, ask not about Zen.' Not long after, he passed by Huanglong Mountain, seeing purple clouds gathered like a canopy, suspecting there was an extraordinary person. So he went to visit. He arrived just as Zen Master Huanglong was ascending the platform to preach. Seeing him, Zen Master Huanglong thought, 'This must be Lü Yan.' Wanting to induce him to further enlightenment, he sternly said, 'There is someone stealing the Dharma beside the seat.' Lü Yan resolutely stepped forward and asked, 'Within a grain of rice lies a world, in half a liter of pot, mountains and rivers are cooked. Pray tell, what is the meaning of this?' Zen Master Huanglong pointed at him and said, 'This is a corpse-guarding ghost.' Lü Yan said, 'But I have the elixir of immortality in my bag.' Zen Master Huanglong said, 'Even after eighty thousand kalpas, it will ultimately fall into emptiness.' Lü Yan was slightly surprised and threatened him with a flying sword, but the sword could not penetrate. So he bowed again, begging for guidance. Zen Master Huanglong questioned, 'Cooking mountains and rivers in half a liter of pot is not the question, how to understand a world hidden in a grain of rice?' Lü Yan suddenly realized upon hearing these words, composing a verse: 'Discarding the gourd and smashing the zither, now I no longer crave the gold in mercury. Since meeting Huanglong, I realize that I have been misusing my mind all along.' Zen Master Huanglong instructed him to carefully guard his enlightenment.
Zen Master Hongjin of Qingxi (Successor of Luohan Chen)
Zen Master Hongjin of Qingxi Mountain in Xiangzhou, was the first seat at Dizang Monastery. One day, Zen Master Dizang ascended the platform to preach, and two monks came out to bow. Zen Master Dizang said, 'Both are wrong.' The two monks were speechless. After leaving the hall, they asked Mountain Master Xiu for guidance. Mountain Master Xiu said, 'You yourselves are dignified and imposing, yet you bow and want to ask others, isn't that wrong?' Zen Master Hongjin was unconvinced. Mountain Master Xiu then asked, 'I wonder what you think, Venerable?' Zen Master Hongjin said, 'You yourself are confused, how can you be a teacher of others?' Mountain Master Xiu angrily went to the abbot's room to ask Zen Master Dizang for guidance. Zen Master Dizang pointed to the corridor and said, 'The cook has gone to the storehouse.' Mountain Master Xiu then realized. Another day, Zen Master Hongjin asked Mountain Master Xiu, 'Clearly knowing that birth is the principle of non-birth, why, then, are we swept away by birth and death?' Mountain Master Xiu said, 'Bamboo shoots will eventually grow into bamboo.'
今作篾使還得么師曰。汝向後自悟去在。修曰。某所見祇如此。上座意旨又如何。師指曰。這個是監院房。那個是典座房。修即禮謝。
清涼休復禪師(羅漢琛法嗣)
升州清涼院休復悟空禪師。北海王氏子。參尋宗匠。依地藏經年。不契。直得成病。入涅槃堂。一夜地藏去看。乃問。覆上座安樂么。師曰。某甲為和尚因緣背。地藏指燈籠曰。見么。師曰見。地藏曰。祇這個也不背。師于言下有省。后修山主。問訊地藏。乃曰。某甲百劫千生。曾與和尚違背來。此者又值和尚不安。地藏遂豎起拄杖曰。祇這個也不背。師忽然契悟○問忠座主。講甚麼經。曰法華經。師曰。若有說法華經處。我現寶塔。當爲證明。大德講。甚麼人證明。忠無對(清涼欽代云。謝和尚證明)。
龍濟紹修禪師(羅漢琛法嗣)
撫州龍濟紹修禪師。初與法眼。同參地藏。所得謂已臻極。暨同辭。至建陽。途中譚次。法眼忽問。古人道。萬象之中獨露身。是撥萬象。不撥萬象。師曰不撥。法眼曰。說甚麼撥不撥。師懵然不知。卻回地藏。地藏問。子去未久。何以卻來。師曰。有事未決。豈憚䟦涉山川。地藏曰。汝䟦涉許多山川。也還不惡。師未喻旨。乃問。古人道。萬象之中獨露身。意旨如何。地藏曰。汝道。古人撥
【現代漢語翻譯】 現代漢語譯本 僧人修問：「我現在做篾工可以嗎？」 禪師說：「你以後自己去領悟吧。」 修說：「我所見到的只有這些，和尚您的意思又是什麼呢？」 禪師指著說：「這個是監院的房間，那個是典座的房間。」 修於是禮拜感謝。
清涼休復禪師(羅漢琛法嗣)
升州清涼院的休復悟空禪師，是北海王氏的兒子。他參訪宗師，依據《地藏經》多年，卻始終不能領悟，以至於生病。他進入涅槃堂，一夜，地藏去看他，問道：「覆上座安樂嗎？」 禪師說：「我因為和尚的緣故而感到困惑。」 地藏指著燈籠說：「看見了嗎？」 禪師說：「看見了。」 地藏說：「僅僅這個也沒有違背。」 禪師在言語下有所領悟。後來修山主問訊地藏，說：「我百劫千生，曾經與和尚違背，這次又讓和尚不安。」 地藏於是豎起拄杖說：「僅僅這個也沒有違背。」 禪師忽然契悟。有人問忠座主：「講什麼經？」 忠回答：「《法華經》。」 禪師說：「如果有人講《法華經》的地方，我就顯現寶塔，當爲證明。大德講，什麼人證明？」 忠無言以對（清涼欽代替答說：「謝謝和尚證明。」）。
龍濟紹修禪師(羅漢琛法嗣)
撫州龍濟紹修禪師，當初與法眼一起參訪地藏，所得到的領悟自認為已經達到了極致。等到一同告辭時，到了建陽的途中談論此事，法眼忽然問：「古人說，『萬象之中獨露身』，是撥開萬象，還是不撥開萬象？」 禪師說：「不撥開。」 法眼說：「說什麼撥不撥？」 禪師茫然不知所措，於是返回地藏處。地藏問：「你離開不久，為什麼又回來了？」 禪師說：「有事未決，豈能害怕跋涉山川。」 地藏說：「你跋涉了這麼多山川，也還不壞。」 禪師不明白他的意思，於是問：「古人說，『萬象之中獨露身』，意旨如何？」 地藏說：「你說，古人撥不撥？」
【English Translation】 English version The monk Xiu asked: 'Is it okay for me to make bamboo strips now?' The Zen master said: 'You should realize it yourself later.' Xiu said: 'What I see is only this. What is your intention, Venerable?' The Zen master pointed and said: 'This is the supervisor's room, and that is the cook's room.' Xiu then bowed and thanked him.
Zen Master Qingliang Xiufu (Lineage of Luohan Chen)
Zen Master Xiufu Wukong of Qingliang Monastery in Shengzhou was the son of the Wang family of Beihai. He visited masters and relied on the Ksitigarbha Sutra (地藏經) for many years, but he could not understand it, to the point of becoming ill. He entered the Nirvana Hall. One night, Ksitigarbha (地藏) went to see him and asked: 'Are you at peace, Superior Fu?' The Zen master said: 'I am confused because of the Venerable.' Ksitigarbha (地藏) pointed to the lantern and said: 'Do you see it?' The Zen master said: 'I see it.' Ksitigarbha (地藏) said: 'Even this is not contrary.' The Zen master had some understanding in his words. Later, Mountain Master Xiu inquired of Ksitigarbha (地藏) and said: 'For hundreds of kalpas and thousands of lives, I have been contrary to the Venerable, and this time I have made the Venerable uneasy again.' Ksitigarbha (地藏) then raised his staff and said: 'Even this is not contrary.' The Zen master suddenly had a complete awakening. Someone asked Abbot Zhong: 'What sutra are you lecturing on?' Zhong replied: 'The Lotus Sutra (法華經).' The Zen master said: 'If there is a place where The Lotus Sutra (法華經) is being lectured, I will manifest a treasure pagoda to bear witness. Great Virtue, who will bear witness?' Zhong had no answer (Qingliang Qin answered on his behalf: 'Thank you, Venerable, for bearing witness.').
Zen Master Longji Shaoxiu (Lineage of Luohan Chen)
Zen Master Shaoxiu of Longji in Fuzhou initially visited Ksitigarbha (地藏) with Fayan (法眼), and he thought that what he had gained had reached the extreme. When they bid farewell together, they discussed this matter on the way to Jianyang. Fayan (法眼) suddenly asked: 'The ancients said, 'The body alone is revealed among all phenomena.' Is it pushing aside all phenomena, or not pushing aside all phenomena?' The Zen master said: 'Not pushing aside.' Fayan (法眼) said: 'What are you talking about, pushing or not pushing?' The Zen master was at a loss and returned to Ksitigarbha (地藏). Ksitigarbha (地藏) asked: 'You haven't been gone long, why have you returned?' The Zen master said: 'There is something unresolved, how can I be afraid of traversing mountains and rivers?' Ksitigarbha (地藏) said: 'You have traversed so many mountains and rivers, and it's still not bad.' The Zen master did not understand his meaning, so he asked: 'The ancients said, 'The body alone is revealed among all phenomena.' What is the meaning?' Ksitigarbha (地藏) said: 'You tell me, did the ancients push aside or not?'
萬象。不撥萬象。師曰不撥。地藏曰。兩個也。師駭然沉思。而卻問。未審古人撥萬象。不撥萬象。地藏曰。汝喚甚麼作萬象。師方省悟。再辭地藏。覲於法眼。法眼語意與地藏開示。前後如一○師后居龍濟山。上堂。具足凡夫法。凡夫不知。具足聖人法。聖人不會。聖人若會。即是凡夫。凡夫若知。即是聖人。此兩語。一理二義。若人辨得。不妨于佛法中有個入處。若辨不得。莫道不疑好。珍重(黃龍清云。修山主只知佈網張羅。不覺自遭籠罩。要得出身么。此亦有一理二義。若人辯得。永墮阿鼻 徑山杲云。點鐵化為金玉易。勸人除卻是非難 凈慈一云。直饒有個入路。要作什麼。凡夫則是凡夫。聖人則是聖人。且道凡聖兩亡一句作么生道。閑持經卷倚松立。笑問客從何處來楚石琦云。修山主。熟處難忘。也是胡地冬抽筍 天奇瑞雲。若然有個入處。莫道十方衲子管取。山主未出聖凡。更要利益諸人。轉引諸人。入生陷地獄。更說什麼知與不知。會與不會。雖然為眾竭力。爭奈禍出私門。固乃錐破卦文。免得鉆龜打瓦)○問僧。甚處來。曰翠巖。師曰。翠巖有何言句示徒。曰尋常道。出門逢彌勒。入門見釋迦。師曰。與么道又爭得。曰和尚又如何。師曰。出門逢阿誰。入門見甚麼。僧于言下有省。
酒仙遇
【現代漢語翻譯】 現代漢語譯本： 萬象（宇宙萬物）。不撥萬象（不捨棄宇宙萬物）。禪師說：『不捨棄。』地藏（地藏菩薩）說：『這是兩個概念。』禪師驚愕沉思，反問道：『不知古人是捨棄萬象，還是不捨棄萬象？』地藏（地藏菩薩）說：『你把什麼叫做萬象？』禪師這才醒悟。再次告別地藏（地藏菩薩），去拜見法眼（法眼文益禪師）。法眼（法眼文益禪師）的言語意思與地藏（地藏菩薩）的開示，前後一致。 禪師後來住在龍濟山。上堂說法：『具足凡夫的法，凡夫卻不知道；具足聖人的法，聖人卻不會。聖人如果會了，那就是凡夫；凡夫如果知道了，那就是聖人。』這兩句話，一個道理，兩種含義。如果有人辨別得了，不妨在佛法中有一個入門之處。如果辨別不了，不要說沒有疑惑才好。珍重！（黃龍清云，修山主只知道佈網張羅，不覺自己也遭到了籠罩。想要脫身嗎？這裡也有一理二義。如果有人辨別得了，永遠墮入阿鼻地獄。徑山杲說：點鐵化為金玉容易，勸人除卻是非難。凈慈一禪師說：縱然有個入門的路，要作什麼？凡夫則是凡夫，聖人則是聖人。且說凡聖兩亡一句怎麼說？閑來拿著經卷靠著松樹站立，笑著問客人從哪裡來。楚石琦說：修山主，熟處難忘，也是胡地冬天抽出筍。天奇瑞說：如果真有個入門之處，不要說十方衲子管取，山主未出聖凡，更要利益諸人，反而引諸人，入生陷地獄。更說什麼知與不知，會與不會。雖然為大眾竭力，爭奈禍出私門。固乃錐破卦文，免得鉆龜打瓦） 有僧人問：『從哪裡來？』回答說：『翠巖。』禪師說：『翠巖有什麼言語開示徒弟？』回答說：『平常說，出門遇到彌勒（彌勒菩薩），入門見到釋迦（釋迦牟尼佛）。』禪師說：『這麼說又怎麼行？』回答說：『和尚您又怎麼說？』禪師說：『出門遇到阿誰？入門見到什麼？』僧人聽了這話，當下有所領悟。 酒仙遇
【English Translation】 English version: All phenomena. Not rejecting all phenomena. The Master said, 'Not rejecting.' Dizang (Ksitigarbha Bodhisattva) said, 'These are two.' The Master was startled and pondered, then asked, 'I wonder whether the ancients rejected all phenomena or did not reject all phenomena?' Dizang (Ksitigarbha Bodhisattva) said, 'What do you call all phenomena?' Only then did the Master awaken. He bid farewell to Dizang (Ksitigarbha Bodhisattva) again and went to see Fayan (Fayan Wenyi Chan Master). Fayan's (Fayan Wenyi Chan Master) words and meaning were consistent with Dizang's (Ksitigarbha Bodhisattva) teachings. Later, the Master lived on Mount Longji. He ascended the hall and said, 'Fully possessing the Dharma of ordinary beings, ordinary beings do not know it; fully possessing the Dharma of sages, sages do not understand it. If sages understand it, they are ordinary beings; if ordinary beings know it, they are sages.' These two sentences, one principle, two meanings. If someone can discern them, it may be possible to enter the Dharma. If you cannot discern them, it is better not to say that you have no doubts. Treasure this! (Huanglong Qingyun, Mountain Master Xiu only knew how to set nets and traps, unaware that he himself was caught. Want to escape? There is also one principle and two meanings here. If someone can discern them, they will forever fall into Avici Hell. Jingshan Gao said: Turning iron into gold and jade is easy, but persuading people to eliminate right and wrong is difficult. Chan Master Jingci Yi said: Even if there is a way to enter, what is it for? Ordinary beings are ordinary beings, sages are sages. Then how to say the sentence where both ordinary and sage are gone? Leisurely holding scriptures, leaning against the pine tree, smiling and asking the guest where they come from. Chushi Qi said: Mountain Master Xiu, familiar places are hard to forget, it is also like bamboo shoots emerging in winter in the barbarian lands. Tianqi Rui said: If there is really a way to enter, don't say that the monks of the ten directions will take care of it, the Mountain Master has not left the realm of sage and ordinary, and wants to benefit all people, but instead leads all people into the hell of birth and entrapment. What more is there to say about knowing and not knowing, understanding and not understanding. Although striving for the sake of the masses, the misfortune comes from private affairs. It is like piercing the hexagram with an awl, avoiding drilling the tortoise shell and hitting the tiles.)' A monk asked, 'Where do you come from?' He replied, 'Cuiyan.' The Master said, 'What words does Cuiyan usually use to instruct his disciples?' He replied, 'He usually says, 'Going out the door, you meet Maitreya (Maitreya Bodhisattva); entering the door, you see Sakyamuni (Sakyamuni Buddha).' The Master said, 'How can it be said like that?' He replied, 'How does the Abbot say it?' The Master said, 'Who do you meet when you go out the door? What do you see when you enter the door?' Upon hearing these words, the monk had an awakening. The Wine Immortal Encounters
賢禪師(龍華球法嗣)
酒仙遇賢禪師。姑蘇長洲林氏子。貌偉怪。口容雙拳。七歲嘗沈大淵。而衣不潤。往參龍華。發明心印。回居明覺院。唯事飲酒。醉則成歌頌警道俗。因號酒仙。偈曰。綠水紅桃華。前街後巷走。百餘遭。張三也識我。李四也識我。識我不識我。兩個拳頭那個大。兩個之中一個大。曾把虛空一[翟*支]破。摩挲令教卻恁么。拈取須彌枕頭臥。楊子江頭浪最深。行人到此盡沉吟。他時若到無波處。還似有波時用心。金斝又聞泛玉山。還報頹莫教更漏。促趁取月明回。貴買硃砂畫月。算來枉用工夫。醉臥綠楊陰下。起來強說真如。泥人再三叮囑。莫教失卻衣珠。一六二六。其事已足。一九二九。我要吃酒。長伸兩腳眠一窹。起來天地還依舊。門前綠樹無啼鳥。庭下蒼苔有落花。聊與東風論個事。十分春色屬誰家。秋至山寒水冷。春來柳綠花紅。一點動隨萬變。江村煙雨濛濛。有不有。空不空。笊籬撈取西北風。生在閻浮世界。人情幾多愛惡。祇要吃些酒子。所以倒街臥路。死後卻產娑婆。不願超生凈土。何以故。西方凈土。且無酒酤。
南嶽下九世
圓通緣德禪師(清溪進法嗣)
廬山圓通緣德禪師。臨安黃氏子。遍游諸方。江南國主。于廬山建院。請師開法○大將軍
曹翰部曲。渡江入寺。禪者驚走。師淡坐如平日。翰至不起不揖。翰怒訶曰。長老不聞殺人不眨眼將軍乎。師熟視曰。汝安知有不懼生死和尚邪。翰大奇。增敬而已。曰禪者何為而散。師曰。擊鼓自集。翰遣禆校擊之。禪無至者。翰曰。不至何也。師曰。公有殺心故爾。師自起擊之。禪者乃集。
教外別傳卷七 卍新續藏第 84 冊 No. 1580 教外別傳
教外別傳卷八(臨濟宗)
南嶽下四世
臨濟義玄禪師(黃檗運法嗣)
鎮州臨濟義玄禪師。曹州南華邢氏子。幼負出塵之志。及落髮進具。便慕禪宗。初在黃檗會中。行業純一。時睦州為第一座。乃問。上座在此多少時。師曰三年。睦州曰。曾參問否。師曰。不曾參問。不知問個甚麼。睦州曰。何不問堂頭和尚。如何是佛法的的大意。師便去問。聲未絕。黃檗便打。師下來。睦州曰。問話作么生。師曰。某甲問聲未絕。和尚便打。某甲不會。睦州曰。但更去問。師又問。黃檗又打。如是三度問。三度被打。師白睦州曰。早承激勸問法。累蒙和尚賜棒。自恨障緣。不領深旨。今且辭去。睦州曰。汝若去。須辭和尚了去。師禮拜退。睦州先到黃檗處曰。問話上座。雖是後生。卻甚奇特。若來辭。方便接伊。已后為一株大樹
【現代漢語翻譯】 現代漢語譯本 曹翰的部下渡江進入寺廟，禪者驚慌逃走。禪師平靜地端坐著，像往常一樣。曹翰到了之後，禪師沒有起身，也沒有作揖。曹翰憤怒地呵斥道：『長老沒有聽說過殺人不眨眼的將軍嗎？』禪師仔細地看著他說：『你又怎麼知道有不怕生死的和尚呢？』曹翰非常驚奇，更加敬重他。曹翰問：『禪者為什麼都跑散了？』禪師說：『擊鼓他們自然會聚集。』曹翰派手下敲鼓，卻沒有一個禪者來。曹翰問：『為什麼不來呢？』禪師說：『因為你有殺心。』禪師親自起身擊鼓，禪者們才聚集起來。
教外別傳卷七 卍新續藏第 84 冊 No. 1580 教外別傳
教外別傳卷八(臨濟宗)
南嶽下四世
臨濟義玄禪師(黃檗運法嗣)
鎮州臨濟義玄禪師，曹州南華邢氏之子。從小就懷有出世的志向。等到剃度受戒后，便仰慕禪宗。起初在黃檗(Huangbo)會中，行為純潔專一。當時睦州(Muzhou)是第一座，於是問臨濟義玄禪師：『上座在這裡多久了？』臨濟義玄禪師說：『三年。』睦州(Muzhou)說：『曾經參問過嗎？』臨濟義玄禪師說：『不曾參問過，不知道問些什麼。』睦州(Muzhou)說：『為什麼不問堂頭和尚，什麼是佛法的大意？』臨濟義玄禪師便去問。話音未落，黃檗(Huangbo)便打他。臨濟義玄禪師下來后，睦州(Muzhou)問：『問話怎麼樣了？』臨濟義玄禪師說：『我話音未落，和尚便打我，我不會。』睦州(Muzhou)說：『再問一次。』臨濟義玄禪師又問，黃檗(Huangbo)又打他。像這樣問了三次，打了三次。臨濟義玄禪師告訴睦州(Muzhou)說：『早先承蒙您的激勵勸導來問法，多次蒙受和尚賜予棒打，我自恨有業障因緣，不能領會深奧的旨意，現在暫且告辭離去。』睦州(Muzhou)說：『你如果要走，必須向和尚告辭之後再走。』臨濟義玄禪師禮拜退下。睦州(Muzhou)先到黃檗(Huangbo)處說：『問話的上座，雖然是後生晚輩，卻非常奇特。如果他來告辭，方便接引他，以後會成為一棵大樹。』
【English Translation】 English version Cao Han's troops crossed the river and entered the temple. The Chan practitioners fled in panic. The Chan master sat calmly as usual. When Cao Han arrived, the Chan master did not rise or bow. Cao Han angrily rebuked him, 'Has the elder not heard of the general who kills without blinking an eye?' The Chan master looked at him closely and said, 'How do you know there isn't a monk who doesn't fear life and death?' Cao Han was very surprised and became even more respectful. Cao Han asked, 'Why did the Chan practitioners scatter?' The Chan master said, 'They will gather naturally if you beat the drum.' Cao Han sent his subordinates to beat the drum, but none of the Chan practitioners came. Cao Han asked, 'Why don't they come?' The Chan master said, 'Because you have a murderous intent.' The Chan master rose and beat the drum himself, and the Chan practitioners gathered.
Additional Teachings Outside the Sutras, Scroll 7 Supplement to the Buddhist Canon, New Series, Volume 84, No. 1580, Additional Teachings Outside the Sutras
Additional Teachings Outside the Sutras, Scroll 8 (Linji School)
Four Generations Under Nanyue
Chan Master Linji Yixuan (Successor of Huangbo Yun)
Chan Master Linji Yixuan of Zhenzhou, was the son of the Xing family of Nanhua in Caozhou. From a young age, he harbored aspirations to transcend the world. After shaving his head and receiving full ordination, he admired the Chan school. Initially, he was in the assembly of Huangbo (Huangbo), and his conduct was pure and consistent. At that time, Muzhou (Muzhou) was the first seat, so he asked Linji Yixuan, 'How long have you been here, senior monk?' Linji Yixuan said, 'Three years.' Muzhou (Muzhou) said, 'Have you ever inquired about the Dharma?' Linji Yixuan said, 'I have never inquired, and I don't know what to ask.' Muzhou (Muzhou) said, 'Why don't you ask the head monk, what is the great meaning of the Buddha-dharma?' Linji Yixuan went to ask. Before he finished speaking, Huangbo (Huangbo) hit him. After Linji Yixuan came down, Muzhou (Muzhou) asked, 'How was the inquiry?' Linji Yixuan said, 'Before I finished speaking, the monk hit me, and I don't understand.' Muzhou (Muzhou) said, 'Just go and ask again.' Linji Yixuan asked again, and Huangbo (Huangbo) hit him again. He asked three times like this, and was hit three times. Linji Yixuan told Muzhou (Muzhou), 'Earlier, I received your encouragement to inquire about the Dharma, and I have repeatedly received the monk's gift of blows. I regret that I have karmic obstacles and cannot understand the profound meaning. Now I will temporarily take my leave.' Muzhou (Muzhou) said, 'If you want to leave, you must bid farewell to the monk before leaving.' Linji Yixuan bowed and retreated. Muzhou (Muzhou) went to Huangbo (Huangbo) first and said, 'The senior monk who asked about the Dharma, although he is a junior, is very remarkable. If he comes to bid farewell, make it convenient to receive him, and he will become a great tree in the future.'
。覆蔭天下人去在。師來日辭黃檗。黃檗曰。不須他去。祇往高安灘頭。參大愚。必為汝說。師到大愚。大愚曰。甚處來。師曰。黃檗來。大愚曰。黃檗有何言句。師曰。某甲三度問佛法的的大意。三度被打。不知某甲有過無過。大愚曰。黃檗與么老婆心切。為汝得徹困。更來這裡問有過無過。師于言下大悟。乃曰。元來黃檗佛法無多子。大愚搊住曰。這尿床鬼子。適來道有過無過。如今卻道黃檗佛法無多子。你見個甚麼道理。速道速道。師于大愚肋下。筑三拳。大愚拓開曰。汝師黃檗。非幹我事。師辭大愚。卻回黃檗。黃檗見便問。這漢來來去去。有甚了期。師曰。祇為老婆心切。便人事了侍立。黃檗問。甚處去來。師曰。昨蒙和尚慈旨。令參大愚去來。黃檗曰。大愚有何言句。師舉前話。黃檗曰。大愚老漢饒舌。待來痛與一頓。師曰。說甚待來。即今便打。隨後便掌。黃檗曰。這風顛漢。來這裡捋虎鬚。師便喝。黃檗喚侍者曰。引這風顛漢參堂去(溈山祐。舉問仰山。臨濟當時。得大愚力。得黃檗力。仰山云。非但騎虎頭。亦解把虎尾 白雲端頌云。一拳拳倒黃鶴樓。一趯趯翻鸚鵡洲。有意氣時添意氣。不風流處也風流 保寧勇頌云。雷電喧轟海岳昏。一家愁閉雨中門。狂風忽起烏雲散。白日滿天星斗分)○黃檗
【現代漢語翻譯】 現代漢語譯本： （臨濟義玄禪師）想要去覆蔭天下人，（於是）離開了。（臨濟）禪師（準備）去向黃檗（希運禪師）告辭。黃檗（希運禪師）說：『不必去其他地方，只去高安灘頭，參訪大愚（禪師），他一定會為你開示。』（臨濟）禪師到了大愚（禪師）那裡，大愚（禪師）問：『從哪裡來？』（臨濟）禪師說：『從黃檗（希運禪師）那裡來。』大愚（禪師）問：『黃檗（希運禪師）有什麼言語教誨？』（臨濟）禪師說：『我三次問佛法的大意，三次被打，不知道我有沒有過錯。』大愚（禪師）說：『黃檗（希運禪師）如此婆心切切，為你費盡心思，你還來這裡問有沒有過錯？』（臨濟）禪師在（大愚禪師）的言語下大悟，於是說：『原來黃檗（希運禪師）的佛法也沒有多少啊。』大愚（禪師）抓住（臨濟禪師）說：『你這尿床鬼子，剛才還說有沒有過錯，現在卻說黃檗（希運禪師）的佛法沒有多少，你見到了什麼道理？快說快說！』（臨濟）禪師在大愚（禪師）的肋下打了三拳。大愚（禪師）推開（臨濟禪師）說：『你的老師是黃檗（希運禪師），與我無關。』（臨濟）禪師告別大愚（禪師），又回到黃檗（希運禪師）那裡。黃檗（希運禪師）看見（臨濟禪師）便問：『這人來來去去，有什麼了結？』（臨濟）禪師說：『只為（黃檗禪師）婆心切切。』便人事完畢，侍立在一旁。黃檗（希運禪師）問：『去哪裡了？』（臨濟）禪師說：『昨天蒙和尚慈悲指示，讓我去參訪大愚（禪師）回來了。』黃檗（希運禪師）問：『大愚（禪師）有什麼言語教誨？』（臨濟）禪師舉了之前的話。黃檗（希運禪師）說：『大愚（禪師）這老傢伙饒舌，等他來痛打一頓。』（臨濟）禪師說：『說什麼等他來，現在就打。』隨後便打了一掌。黃檗（希運禪師）說：『這瘋癲漢，來這裡捋虎鬚。』（臨濟）禪師便喝了一聲。黃檗（希運禪師）叫侍者說：『帶這瘋癲漢去參堂。』（溈山祐禪師舉這個公案問仰山禪師，臨濟（義玄禪師）當時，得到大愚（禪師）的幫助，得到黃檗（希運禪師）的幫助。仰山（慧寂禪師）說：『非但騎虎頭，亦解把虎尾。』白雲端禪師頌道：『一拳拳倒黃鶴樓，一趯趯翻鸚鵡洲。有意氣時添意氣，不風流處也風流。』保寧勇禪師頌道：『雷電喧轟海岳昏，一家愁閉雨中門。狂風忽起烏雲散，白日滿天星斗分。』）黃檗（希運禪師）
【English Translation】 English version: （Zen Master Linji Yixuan）wanted to shelter all people under heaven, so he left. The Zen master was about to bid farewell to Huangbo (Zen Master Xiyun). Huangbo (Zen Master Xiyun) said, 'There is no need to go elsewhere, just go to the head of Gaoan beach and visit Dayu (Zen Master), he will surely enlighten you.' The Zen master Linji arrived at Dayu (Zen Master)'s place, Dayu (Zen Master) asked, 'Where do you come from?' Zen Master Linji said, 'I come from Huangbo (Zen Master Xiyun).' Dayu (Zen Master) asked, 'What teachings does Huangbo (Zen Master Xiyun) have?' Zen Master Linji said, 'I asked about the great meaning of the Buddha-dharma three times, and was beaten three times, I don't know if I was at fault or not.' Dayu (Zen Master) said, 'Huangbo (Zen Master Xiyun) is so wholeheartedly concerned, exhausting himself for you, and you still come here to ask if you were at fault?' Zen Master Linji had a great enlightenment upon hearing these words, and then said, 'So Huangbo (Zen Master Xiyun)'s Buddha-dharma is not much after all.' Dayu (Zen Master) grabbed Zen Master Linji and said, 'You bed-wetting ghost, just now you were asking if you were at fault, but now you say Huangbo (Zen Master Xiyun)'s Buddha-dharma is not much, what principle have you seen? Speak quickly!' Zen Master Linji struck Dayu (Zen Master) three times under the ribs. Dayu (Zen Master) pushed Zen Master Linji away and said, 'Your teacher is Huangbo (Zen Master Xiyun), it has nothing to do with me.' Zen Master Linji bid farewell to Dayu (Zen Master) and returned to Huangbo (Zen Master Xiyun)'s place. Huangbo (Zen Master Xiyun) saw Zen Master Linji and asked, 'This person comes and goes, what is the end?' Zen Master Linji said, 'Only because of (Huangbo Zen Master's) wholehearted concern.' Then he finished his greetings and stood in attendance. Huangbo (Zen Master Xiyun) asked, 'Where did you go?' Zen Master Linji said, 'Yesterday I received the abbot's compassionate instruction to visit Dayu (Zen Master) and have returned.' Huangbo (Zen Master Xiyun) asked, 'What teachings did Dayu (Zen Master) have?' Zen Master Linji recounted the previous conversation. Huangbo (Zen Master Xiyun) said, 'That old fellow Dayu (Zen Master) is garrulous, I will beat him severely when he comes.' Zen Master Linji said, 'What do you mean by waiting for him to come, I will hit you now.' Then he slapped Huangbo (Zen Master Xiyun). Huangbo (Zen Master Xiyun) said, 'This madman, coming here to stroke the tiger's whiskers.' Zen Master Linji then shouted. Huangbo (Zen Master Xiyun) called to the attendant and said, 'Take this madman to the meditation hall.' (Zen Master Weishan You raised this case and asked Zen Master Yangshan. Linji (Zen Master Yixuan) at that time, received the help of Dayu (Zen Master), and received the help of Huangbo (Zen Master Xiyun). Zen Master Yangshan (Huiji) said, 'Not only can he ride the tiger's head, but he can also hold the tiger's tail.' Zen Master Baiyun Duan praised, 'One punch knocks down the Yellow Crane Tower, one kick overturns Parrot Isle. When there is ambition, add ambition, even the unromantic becomes romantic.' Zen Master Baoning Yong praised, 'Thunder and lightning roar, the sea and mountains are dim, the family sadly closes the door in the rain. A gale suddenly rises and scatters the dark clouds, the white sun fills the sky and the stars are divided.') Huangbo (Zen Master Xiyun)
。一日普請次。師隨後行。黃檗回頭見師空手。乃問。钁在何處。師曰。有一人將去了也。黃檗曰。近前來。共汝商量個事。師便近前。黃檗豎起钁曰。祇這個。天下人拈掇不起。師就手掣得。豎起曰。為甚麼卻在某甲手裡。黃檗曰。今日自有人普請。便回寺(仰山侍溈山次。溈山舉此話未了。仰山便問。钁在黃檗手裡。為甚麼卻被臨濟奪卻。溈山云。賊是小人。智過君子)○師普請鋤地次。見黃檗來。拄钁而立。黃檗曰。這漢困那。師曰。钁也未舉。困個甚麼。黃檗便打。師接住棒。一送送倒。黃檗呼維那。扶起我來。維那扶起曰。和尚爭容得這風顛漢無禮。黃檗才起。便打維那。師钁地曰。諸方火葬。我這裡活埋(溈山問仰山。黃檗打維那意作么生。仰山云。正賊走卻。邏贓人吃棒 真凈文頌云。奪旗掣鼓著精神。父子雖親法不親。為報四方禪客道。等［聞］莫作守株人 月堂昌頌云。黃檗活作死醫。臨濟死作活用。維那聽事不真。未免喚鐘作甕)○師一日在僧堂里睡。黃檗入堂見。以拄杖打板頭一下。師舉首見是黃檗。卻又睡。黃檗又打板頭一下。卻往上間。見首座坐禪。乃曰。下間後生卻坐禪。汝在這裡妄想作么。首座曰。這老漢作甚麼。黃檗又打板頭一下。便出去(溈山舉問仰山。祇如黃檗意作么生。仰山
【現代漢語翻譯】 現代漢語譯本：有一天，大家一起出坡（普請，指僧眾共同勞作），師父（臨濟義玄）跟在後面走。黃檗（希運）回頭看見師父空著手，就問：『镢頭在哪裡？』師父說：『有一個人拿走了。』黃檗說：『靠近前來，我和你商量個事。』師父便走近前。黃檗豎起镢頭說：『就這個，天下人拿不起來。』師父一把奪過來，豎起镢頭說：『為什麼卻在我手裡？』黃檗說：『今天自然有人來普請。』便回寺里去了。（仰山（慧寂）在溈山（靈祐）身邊侍候，溈山舉起這段話還沒說完，仰山便問：『镢頭在黃檗手裡，為什麼卻被臨濟奪走了？』溈山說：『賊是小人，智力超過君子。』） 師父出坡鋤地時，看見黃檗走來，便拄著镢頭站立。黃檗說：『這漢子困了嗎？』師父說：『镢頭也沒舉起來，困什麼？』黃檗便打。師父接住棒子，一送，把黃檗送倒了。黃檗呼喚維那（寺院中負責僧眾事務的僧人），『扶起我來。』維那扶起黃檗說：『和尚怎麼容得這瘋癲漢子無禮？』黃檗剛站起來，便打維那。師父繼續鋤地，說：『諸方都是火葬，我這裡活埋。』（溈山問仰山：『黃檗打維那是什麼意思？』仰山說：『正牌的賊跑掉了，抓贓的人卻捱了棒子。』真凈文禪師作頌說：『奪旗掣鼓，著精神。父子雖親，法不親。為報四方禪客道，等［聞］莫作守株人。』月堂昌禪師作頌說：『黃檗活作死醫，臨濟死作活用。維那聽事不真，未免喚鐘作甕。』） 師父有一天在僧堂里睡覺，黃檗進入僧堂看見了，用拄杖打了一下板頭。師父抬起頭看見是黃檗，卻又睡了。黃檗又打了一下板頭，然後往上間走去，看見首座（寺院中資歷最深的僧人）在坐禪，便說：『下間後生卻在坐禪，你在這裡妄想什麼？』首座說：『這老漢做什麼？』黃檗又打了一下板頭，便出去了。（溈山舉起這件事問仰山：『黃檗的意思是什麼？』仰山……）
【English Translation】 English version: One day, during communal labor (Puqing, referring to the collective labor of the monastic community), the Master (Linji Yixuan) was walking behind. Huangbo (Xiyun) turned around and saw the Master empty-handed, and asked, 'Where is the hoe?' The Master said, 'Someone took it.' Huangbo said, 'Come closer, I want to discuss something with you.' The Master approached. Huangbo raised the hoe and said, 'This, no one in the world can lift it.' The Master snatched it away, raised the hoe, and said, 'Why is it in my hands then?' Huangbo said, 'Today, there will naturally be someone to do the communal labor.' Then he returned to the monastery. (Yangshan (Huiji) was attending to Weishan (Lingyou). Weishan raised this story but hadn't finished speaking when Yangshan asked, 'The hoe was in Huangbo's hands, why was it snatched away by Linji?' Weishan said, 'The thief is a petty person, but his intelligence surpasses that of a gentleman.') When the Master was hoeing the ground during communal labor, he saw Huangbo approaching, so he leaned on the hoe and stood still. Huangbo said, 'Is this fellow tired?' The Master said, 'I haven't even lifted the hoe, what's there to be tired about?' Huangbo then struck. The Master caught the staff, and with a push, knocked Huangbo down. Huangbo called out to the director (Vina, the monk in charge of monastic affairs), 'Help me up.' The director helped Huangbo up and said, 'How can the Abbot tolerate this crazy fellow's rudeness?' As soon as Huangbo stood up, he struck the director. The Master continued hoeing the ground, saying, 'Everywhere else is cremation, here I bury alive.' (Weishan asked Yangshan, 'What was Huangbo's intention in striking the director?' Yangshan said, 'The real thief ran away, and the one trying to recover the stolen goods got beaten.' Zen Master Zhenjing Wen composed a verse saying, 'Seizing flags and drums, with spirit. Father and son may be close, but the Dharma is not. To inform the Chan practitioners of the four directions, do not be like the man waiting for a rabbit.' Zen Master Yuetang Chang composed a verse saying, 'Huangbo lives as a dead doctor, Linji dies as a living use. The director listens without truth, inevitably mistaking the bell for a jar.') One day, the Master was sleeping in the monks' hall. Huangbo entered the hall and saw him, striking the head of the wooden platform with his staff. The Master raised his head, saw it was Huangbo, and then went back to sleep. Huangbo struck the head of the wooden platform again, and then went to the upper room, where he saw the head monk (the most senior monk in the monastery) meditating. He said, 'The young monks in the lower room are actually meditating, what are you fantasizing about here?' The head monk said, 'What is this old man doing?' Huangbo struck the head of the wooden platform again, and then left. (Weishan raised this matter and asked Yangshan, 'What was Huangbo's intention?' Yangshan...)
云。兩彩一賽)○師栽松次。黃檗曰。深山裡栽許多松作甚麼。師曰。一與山門作境致。二與後人作標榜。道了將钁頭𡎺地三下。黃檗曰。雖然如是。子已吃吾三十棒了也。師又𡎺地三下。噓一噓。黃檗曰。吾宗到汝。大興於世(溈山舉問仰山。黃檗當時。祇囑臨濟一人。更有人在。仰山云有。祇是年代深遠。不欲舉似和尚。溈山云。雖然如是。吾亦要知。汝但舉看。仰山云。一人指南吳越令行。遇大風即止 溈山喆云。臨濟與么。大似平地吃交。雖然如是。臨危不變。方稱丈夫。黃檗云。吾宗到汝。大興於世。也是憐兒不覺丑 天童華云。黃檗道。雖然如是。子已吃吾三十棒了也。養子之緣。故當如是。臨濟正令雖行。可惜甘自向钁頭邊活埋。仰山見解。未出常流。豈止遇大風則止。當時何不道。直待虛空界盡。此話方始大行。豈不頭正尾正。應庵今日捋下面皮。要與諸人相見去也。驀拈拄杖。卓一下云。驚群須是英靈漢。敵勝還他師子兒)○黃檗因入廚下。問飯頭。作甚麼。飯頭曰。揀眾僧飯米。黃檗曰。一頓吃多少。飯頭曰。二石五。黃檗曰。莫大多麼。飯頭曰。猶恐少在。黃檗便打。飯頭舉似師。師曰。我與汝勘這老漢。才到侍立。黃檗舉前話。師曰。飯頭不會。請和尚代一轉語。黃檗曰。汝但舉。師曰。莫
【現代漢語翻譯】 現代漢語譯本 云。兩彩一賽)○臨濟義玄禪師栽松樹的時候，黃檗希運禪師問道：『深山裡栽這麼多松樹做什麼？』臨濟禪師說：『一是給山門作景緻，二是給後人作榜樣。』說完，拿起鋤頭在地上用力鋤了三下。黃檗禪師說：『雖然如此，你已經吃了我三十棒了。』臨濟禪師又在地上用力鋤了三下，然後噓了一口氣。黃檗禪師說：『我的宗派傳到你這裡，將會大大興盛於世。』（溈山靈佑禪師舉這個例子問仰山慧寂禪師：黃檗禪師當時，只囑咐了臨濟義玄禪師一人，還有其他人在嗎？仰山禪師說：有，只是年代深遠，不願告訴和尚。溈山禪師說：雖然如此，我也要知道，你試著說來聽聽。仰山禪師說：一人指南吳越令行，遇大風即止。溈山喆禪師說：臨濟義玄禪師這樣，很像平地摔跤。雖然如此，臨危不變，才稱得上是大丈夫。黃檗禪師說：我的宗派傳到你這裡，將會大大興盛於世，也是憐愛孩子不覺得丑。天童華禪師說：黃檗禪師說：雖然如此，你已經吃了我三十棒了。養育孩子的緣分，本來就應當這樣。臨濟義玄禪師的正令雖然能推行，可惜甘願在鋤頭邊活埋。仰山禪師的見解，沒有超出常人的見解，豈止是遇到大風就停止，當時為什麼不說，直到虛空界消失，這話才開始大行於世，豈不是頭正尾正。應庵禪師今天捋下面皮，要與諸位見面去。』隨即拿起拄杖，在地上敲了一下說：『驚群須是英靈漢，敵勝還他師子兒。』）○黃檗禪師有一次進入廚房，問飯頭（負責僧眾飲食的人）：『做什麼？』飯頭說：『揀眾僧飯米。』黃檗禪師問：『一頓吃多少？』飯頭說：『二石五斗。』黃檗禪師說：『莫非太多了嗎？』飯頭說：『還怕不夠呢。』黃檗禪師便打了他。飯頭告訴了臨濟禪師，臨濟禪師說：『我和你一起去勘驗這個老漢。』剛到黃檗禪師身邊侍立，黃檗禪師就舉起之前的話。臨濟禪師說：『飯頭不會說話，請和尚代他說一句。』黃檗禪師說：『你試著說。』臨濟禪師說：『莫』
【English Translation】 English version Yun. Liang Cai Yi Sai) ○ When Master Linji Yixuan was planting pine trees, Huangbo Xiyun asked, 'What are you doing planting so many pine trees in the deep mountains?' Master Linji said, 'Firstly, to create scenery for the temple, and secondly, to set an example for future generations.' After speaking, he picked up the hoe and struck the ground three times forcefully. Huangbo said, 'Even so, you have already received thirty blows from me.' Master Linji struck the ground three more times, then sighed. Huangbo said, 'My lineage, passed on to you, will greatly flourish in the world.' (Guishan Lingyou raised this example to ask Yangshan Huiji: 'Huangbo at that time, only instructed Linji Yixuan alone, were there others present?' Yangshan said, 'Yes, but the times are too distant, I do not wish to tell the abbot.' Guishan said, 'Even so, I also want to know, try to tell me.' Yangshan said, 'One person points to the south, orders travel throughout Wu and Yue, but stops when encountering a great wind.' Guishan Zhe said, 'Linji Yixuan is very much like falling on flat ground. Even so, remaining unchanged in the face of danger is what makes a great man. Huangbo said, 'My lineage, passed on to you, will greatly flourish in the world,' is also like a parent not noticing their child's ugliness. Tiantong Hua said, 'Huangbo said, 'Even so, you have already received thirty blows from me.' The karmic connection of raising a child should be like this. Although Linji Yixuan's correct orders can be carried out, it is a pity that he willingly buries himself by the hoe. Yangshan's understanding does not exceed ordinary understanding, it is not just stopping when encountering a great wind, why not say at that time, that only when the realm of emptiness is exhausted will this saying begin to greatly spread in the world, wouldn't that be correct from beginning to end. Today, Master Yingan strokes his face, wanting to meet with everyone.' Immediately he picked up his staff and struck the ground once, saying, 'To startle the flock, one must be a heroic man, to defeat the enemy, one must be a lion's child.') ○ Once, Huangbo entered the kitchen and asked the cook (the person in charge of the monks' meals), 'What are you doing?' The cook said, 'Sorting the rice for the monks' meals.' Huangbo asked, 'How much is eaten in one meal?' The cook said, 'Two stones and five dou.' Huangbo said, 'Isn't that too much?' The cook said, 'I'm still afraid it's not enough.' Huangbo then hit him. The cook told Linji, and Linji said, 'I will go with you to investigate this old man.' Just as he arrived and stood beside Huangbo, Huangbo raised the previous conversation. Linji said, 'The cook doesn't know how to speak, please say a word for him, Abbot.' Huangbo said, 'You try to say it.' Linji said, 'Mo.'
太多麼。黃檗曰。來日更吃一頓。師曰。說甚麼來日。即今便吃。隨後打一掌。黃檗曰。這風顛漢。又來這裡捋虎鬚。師喝一喝。便出去(溈山。舉問仰山。此二尊宿意作么生。仰山云。和尚作么生。溈山云。養子方知父慈。仰山云不然。溈山云。子又作么生。仰山云。大似勾賊破家)○師半夏上黃檗山。見黃檗看經。師曰。我將謂是個人。元來是唵黑豆老和尚。住數日乃辭。黃檗曰。汝破夏來。何不終夏去。師曰。某甲暫來。禮拜和尚。黃檗便打趁令去。師行數里。疑此事。卻回終夏。后又辭黃檗。黃檗曰。甚處去。師曰。不是河南。便歸河北。黃檗便打。師約住與一掌。黃檗大笑。乃喚侍者。將百丈先師禪板幾案來。師曰。侍者將火來。黃檗曰不然。子但將去。已後坐斷天下人舌頭去在(溈山舉問仰山。臨濟莫孤負他黃檗也無。仰山云不然溈山云。子作么生。仰山云。知恩方解報恩。溈山云。從上莫有報恩事不。仰山云有。只是年代深遠。不欲舉似。溈山云。吾且不知。子但舉看。仰山云。如楞嚴會上。阿難贊佛云。將此深心奉塵剎。是則名為報佛恩。豈不是報恩之事。溈山云。如是如是。見與師齊。減師半德。見過於師。方堪傳受)○到達磨塔頭。塔主問。先禮佛。先禮祖。師曰。祖佛俱不禮。塔主曰。祖佛與
【現代漢語翻譯】 現代漢語譯本 黃檗（Hō-òk，人名）說：『明天再吃一頓。』 師（Shī，指臨濟義玄）說：『說什麼明天，現在就吃！』 隨即打了他一掌。黃檗說：『這瘋癲漢，又來這裡捋虎鬚。』 師大喝一聲，便出去了。（溈山（Wéi Shān，地名）舉此事問仰山（Yǎng Shān，人名）：『這兩位尊宿（zūnsù，德高望重的僧人）是什麼意思？』 仰山說：『和尚您覺得呢？』 溈山說：『養兒子才知道父親的慈愛。』 仰山說：『不然。』 溈山說：『你又覺得怎樣？』 仰山說：『很像勾結盜賊來敗壞家業。』） 師在半夏時節上黃檗山，見黃檗在看經。師說：『我以為是個真人，原來是唵黑豆老和尚。』 住了幾天便告辭。黃檗說：『你破夏（pò xià，指不遵守夏季安居的規定）而來，為何不待到夏末再走？』 師說：『我只是暫時來禮拜和尚。』 黃檗便打他，趕他走。師走了幾里路，對此事感到疑惑，又回去住了整個夏天。後來又向黃檗告辭。黃檗問：『去哪裡？』 師說：『不是河南，便回河北。』 黃檗便打他。師抓住他，也回敬一掌。黃檗大笑，便叫侍者將百丈（Bǎi Zhàng，人名）先師的禪板幾案拿來。師說：『侍者，拿火來！』 黃檗說：『不然，你拿去便是，以後用來堵住天下人的嘴。』（溈山舉此事問仰山：『臨濟（Lín Jì，人名）沒有辜負黃檗，黃檗也沒有辜負他吧？』 仰山說：『不然。』 溈山說：『你覺得怎樣？』 仰山說：『知恩才能報恩。』 溈山說：『從古至今沒有報恩的事嗎？』 仰山說：『有，只是年代久遠，不想說出來。』 溈山說：『我還不知道，你說來聽聽。』 仰山說：『如《楞嚴經》（Léngyán jīng）會上，阿難（Ānán，人名）贊佛說：「將此深心奉塵剎，是則名為報佛恩」，豈不是報恩之事？』 溈山說：『是這樣，是這樣。見解與老師相同，減少老師一半的德行；見解超過老師，才堪當傳授。』） 到達達磨（Dámó，菩提達摩的簡稱）塔頭，塔主問：『先禮佛，還是先禮祖？』 師說：『祖佛都不禮。』 塔主說：『祖佛與你有什麼仇怨？』 師便拂袖而去。
【English Translation】 English version Hō-òk (Huangbo, a person's name) said, 'Have another meal tomorrow.' Shī (the Master, referring to Linji Yixuan) said, 'What tomorrow? Let's eat now!' Then he slapped him. Huangbo said, 'This madman is here again, stroking the tiger's whiskers.' The Master shouted and left. (Wéi Shān (Mount Wei, a place name) raised this matter and asked Yǎng Shān (Mount Yang, a person's name): 'What do these two venerable monks mean?' Yǎng Shān said, 'What do you think, Master?' Wéi Shān said, 'Only when you raise a son do you know the father's love.' Yǎng Shān said, 'No.' Wéi Shān said, 'What do you think?' Yǎng Shān said, 'It's like colluding with thieves to ruin the family business.') The Master went to Mount Huangbo in mid-summer and saw Huangbo reading the scriptures. The Master said, 'I thought it was a real person, but it turns out to be an old monk mumbling about black beans.' After staying for a few days, he bid farewell. Huangbo said, 'You came breaking the summer retreat (pò xià, referring to not following the rules of the summer retreat), why not stay until the end of summer?' The Master said, 'I just came to pay my respects to the Master.' Huangbo hit him and chased him away. The Master walked a few miles, felt doubtful about this matter, and went back to stay for the whole summer. Later, he bid farewell to Huangbo again. Huangbo asked, 'Where are you going?' The Master said, 'Not Henan, then back to Hebei.' Huangbo hit him. The Master grabbed him and returned a slap. Huangbo laughed and told the attendant to bring the meditation bench and desk of the late Master Bǎi Zhàng (Baizhang, a person's name). The Master said, 'Attendant, bring fire!' Huangbo said, 'No, just take it, and use it to shut the mouths of everyone in the world later.' (Wéi Shān raised this matter and asked Yǎng Shān: 'Linji did not let down Huangbo, and Huangbo did not let him down, right?' Yǎng Shān said, 'No.' Wéi Shān said, 'What do you think?' Yǎng Shān said, 'Only by knowing kindness can one repay kindness.' Wéi Shān said, 'Has there been no repayment of kindness since ancient times?' Yǎng Shān said, 'Yes, but it's too long ago, I don't want to say it.' Wéi Shān said, 'I don't know, tell me.' Yǎng Shān said, 'Like in the Léngyán jīng (Surangama Sutra) assembly, Ānán (Ananda, a person's name) praised the Buddha, saying, "Dedicate this deep heart to the dust realms, this is called repaying the Buddha's kindness," isn't that an act of repaying kindness?' Wéi Shān said, 'That's right, that's right. Having the same understanding as the teacher reduces the teacher's virtue by half; having an understanding surpassing the teacher is worthy of being passed on.') Arriving at the pagoda of Dámó (Bodhidharma), the pagoda master asked, 'Do you pay respects to the Buddha first, or to the Patriarch first?' The Master said, 'I pay respects to neither the Patriarch nor the Buddha.' The pagoda master said, 'What enmity do you have with the Patriarch and the Buddha?' The Master then flicked his sleeves and left.
長老。有甚冤家。師拂袖便出○師為黃檗馳書至溈山。與仰山語次。仰山曰。汝向後北去。有個住處。師曰。豈有與么事。仰山曰。但去。已後有一人佐輔汝。此人祇是有頭無尾。有始無終(懸記普化)○師后住鎮州臨濟。學侶雲集。一日謂普化克符二上座曰。我欲於此建立黃檗宗旨。汝且成禠我。二人珍重下去。三日後。普化卻上來問。和尚三日前說甚麼。師便打。三日後。克符上來問。和尚前日打普化作甚麼。師亦打(長蘆仁云。普化克符。不可放過。臨濟老人。放過不可。若是且庵。一生擔板。無人成禠。然雖恁么。須知遠煙浪。別有好商量)○至晚小參曰。有時奪人不奪境。有時奪境不奪人。有時人境兩俱奪。有時人境俱不奪(問答語具克符章 中峰本云。有時奪人錯。有時奪境錯。有時人境兩俱奪錯。有時人境俱不奪錯。臨濟大師。到這裡。鎖卻咽喉了也。莫有為伊出氣者么。切忌將錯就錯)○同普化。赴施主齋次。師問。毛吞巨海。芥納須彌。為復是神通妙用。為復是法爾如然。普化趯倒飯床。師曰。太粗生。曰這裡是甚麼所在。說粗說細。次日又同赴齋。師復問。今日供養。何似昨日。普化又趯倒飯床。師曰。得即得。太粗生。普化喝曰。瞎漢。佛法說甚麼粗細。師乃吐舌(雪竇顯云。兩個老賊。吃飯
【現代漢語翻譯】 長老，有什麼冤家？ 臨濟義玄禪師拂袖便走。臨濟義玄禪師為黃檗希運禪師送信到溈山靈佑禪師處，與仰山慧寂禪師談話時，仰山慧寂禪師說：『你以後向北去，有個住處。』臨濟義玄禪師說：『豈有這樣的事？』仰山慧寂禪師說：『只管去，以後會有一個人佐助你，這個人只是有頭無尾，有始無終。』（預言普化） 臨濟義玄禪師後來住在鎮州臨濟寺，學徒雲集。一日對普化和克符兩位上座說：『我想要在這裡建立黃檗希運禪師的宗旨，你們且來成就、譭謗我。』兩人珍重地走了下去。三天後，普化卻上來問：『和尚三天前說什麼？』臨濟義玄禪師便打他。三天後，克符上來問：『和尚前日打普化做什麼？』臨濟義玄禪師也打他。（長蘆仁禪師說：普化和克符，不可放過。臨濟老人，放過不可。若是且庵，一生擔板，無人成就、譭謗。雖然這樣，須知遠煙浪，別有好商量） 到晚上小參時說：『有時奪人不奪境，有時奪境不奪人，有時人境兩俱奪，有時人境俱不奪。』（問答語在克符章中 中峰本禪師說：有時奪人錯，有時奪境錯，有時人境兩俱奪錯，有時人境俱不奪錯。臨濟大師，到這裡，鎖卻咽喉了也。莫有為伊出氣者么？切忌將錯就錯） 與普化一同去施主家應齋。臨濟義玄禪師問：『毛吞巨海，芥納須彌，是神通妙用，還是法爾如然？』普化趯倒飯床。臨濟義玄禪師說：『太粗生。』普化說：『這裡是什麼所在？說粗說細。』次日又一同去應齋，臨濟義玄禪師又問：『今日供養，何似昨日？』普化又趯倒飯床。臨濟義玄禪師說：『得即得，太粗生。』普化喝道：『瞎漢，佛法說什麼粗細？』臨濟義玄禪師乃吐舌。（雪竇顯禪師說：兩個老賊，吃飯）
【English Translation】 Elder, what enemies are there?' The Master (Linji Yixuan) flicked his sleeve and left. The Master carried a letter for Huangbo Xiyun to Guishan (Lingyou), and while talking with Yangshan (Huiji), Yangshan said, 'You will go north later and have a place to stay.' The Master said, 'How could such a thing be?' Yangshan said, 'Just go, and later there will be someone to assist you. This person only has a head and no tail, a beginning and no end.' (Prediction of Puhua) Later, the Master (Linji Yixuan) lived in Linji Temple in Zhenzhou, and students gathered. One day, he said to the two senior monks, Puhua and Kefu, 'I want to establish the teachings of Huangbo Xiyun here. You should either help me succeed or slander me.' The two respectfully went down. Three days later, Puhua came up and asked, 'What did the Master say three days ago?' The Master hit him. Three days later, Kefu came up and asked, 'Why did the Master hit Puhua the other day?' The Master also hit him. (Chan Master Changlu Ren said: Puhua and Kefu should not be let go. Old man Linji should not be let go. If it were Qie'an, he would carry a plank all his life, and no one would help him succeed or slander him. Even so, you should know the distant misty waves, there is a better way to discuss it) In the evening, during the small assembly, he said, 'Sometimes one seizes the person but not the environment, sometimes one seizes the environment but not the person, sometimes both person and environment are seized, and sometimes neither person nor environment is seized.' (The question and answer are in the Kefu chapter. Chan Master Zhongfeng Ben said: Sometimes seizing the person is wrong, sometimes seizing the environment is wrong, sometimes seizing both person and environment is wrong, sometimes seizing neither person nor environment is wrong. Great Master Linji, at this point, has locked his throat. Is there anyone who can help him breathe? Be careful not to make a mistake on top of a mistake) Together with Puhua, they went to a donor's house for a vegetarian meal. The Master (Linji Yixuan) asked, 'Does a hair swallow the vast ocean, and a mustard seed contain Mount Sumeru, is it a miraculous power, or is it naturally so?' Puhua kicked over the dining table. The Master said, 'Too crude.' Puhua said, 'What kind of place is this? Talking about coarse and fine.' The next day, they went to the vegetarian meal again, and the Master (Linji Yixuan) asked again, 'How is today's offering compared to yesterday's?' Puhua kicked over the dining table again. The Master said, 'It's right, but too crude.' Puhua shouted, 'Blind man, what coarse and fine does the Buddha-dharma speak of?' The Master stuck out his tongue. (Chan Master Xuedou Xian said: Two old thieves, eating)
也不了。好與三十棒。棒雖行。且那個是正賊 昭覺勤云。精金不百鍊。爭見光輝。至寶不酬價。爭辨真假。不是臨濟。不能驗他普化。不是普化。不能抗他臨濟。所謂如水入水。如金博金。雖然如是。放過則彼此作家。點檢則二俱失利。具擇法眼者。試請辨看南堂靜云。二尊宿。如二龍爭珠。拏雲攫霧。不動波瀾。如二虎爭餐。活捉生擒。不傷物命。或有人問。毛吞巨海。芥納須彌。為復神通妙用。為復法爾如然。只向道。不見先師翁云。一拳拳倒黃鶴樓。一踢踢翻鸚鵡洲。有意氣時添意氣。不風流處也風流 南華昺云。臨濟覿面提撕。普化全機酬酢。直得南山鱉鼻。吞卻東海鯉魚。陜府鐵牛觸倒嘉州大像。為甚如此。相逢不下馬。各自奔前程 天童華云。一出一沒。一往一來。猛虎口裡奪餐。毒蛇頭上揩癢。要且未稱大丈夫事。二老名喧宇宙。價重當時。山僧豈可謹密三寸。二俱放過。為他弄假像真。二俱不放過。為他搕𢶍太甚。是汝諸人。若作佛法商量。達磨一宗。掃土而盡)○僧問。如何是真佛真法真道。乞師開示。師曰。佛者心清凈是。法者心光明是。道者處處無礙凈光是。三即一。皆是空名。而無實有。如真正作道人。唸唸心不間斷。自達磨大師。從西土來。祇是覓個不受人惑底人。后遇二祖。一言便了
。始知從前虛用工夫。山僧今日見處。與祖佛不別。若第一句中薦得。堪與祖佛為師。若第二句中薦得。堪與人天為師。若第三句中薦得。自救不了。僧便問。如何是第一句。師曰。三要印開朱點窄。未容擬議主賓分。曰如何是第二句。師曰。妙解豈容無著問。漚和爭負截流機。曰如何是第三句。師曰。但看棚頭弄傀儡。抽牽全藉里頭人。乃曰。大凡演唱宗乘。一句中須具三玄門。一玄門須具三要。有權有實。有照有用。汝等諸人。作么生會○師謂僧曰。有時一喝。如金剛王寶劍。有時一喝。如踞地師子。有時一喝。如探竿影草有時一喝。不作一喝用。汝作么生會。僧擬議。師便喝○示眾。參學之人。大鬚子細。如賓主相見。便有言論往來。或應物現形。或全體作用。或把機權喜怒。或現半身。或乘師子。或乘象王。如有真正學人便喝。先拈出一個膠盆子。善知識不辨是境。便上他境上。作模作樣。便被學人又喝。前人不肯放下。此是膏肓之病。不堪醫治。喚作賓看主。或是善知識。不拈出物。祇隨學人問處即奪。學人被奪。抵死不肯放。此是主看賓。或有學人。應一個清凈境。出善知識前。知識辨得是境。把得拋向坑裡。學人言。大好善知識。知識即云。咄哉不識好惡。學人便禮拜。此喚作主看主。或有學人。披枷
{ "translations": [ "現代漢語譯本：\n開始才知道從前都是白費功夫。老衲我今天所見到的，與祖師和佛沒有差別。如果在第一句中領悟，就可以做祖師和佛的老師。如果在第二句中領悟，就可以做人天（人和天人）的老師。如果在第三句中領悟，那就自身都難保了。僧人便問：『如何是第一句？』 師父說：『三要印（佛教用語，指三種重要的修行方法）打開，朱點（比喻關鍵之處）就顯得狹窄，容不得你擬議，主賓（比喻能觀與所觀）分明。』 僧人問：『如何是第二句？』 師父說：『精妙的理解難道容許沒有著落的提問？漚（水泡）和爭（爭鬥）又怎能承擔截斷水流的重任？』 僧人問：『如何是第三句？』 師父說：『只看那戲臺上表演的傀儡，抽拉牽引全靠里頭的人。』 於是說：『大凡演說宗乘（佛教的宗旨和教義），一句之中必須具備三玄門（佛教用語，指三種玄妙的法門），一玄門必須具備三要。有權（權巧方便）有實（真實不虛），有照（觀照）有用（作用）。你們這些人，作何體會？』 師父對僧人說：『有時一喝，如金剛王寶劍（比喻威力強大的智慧），有時一喝，如踞地師子（比喻威猛不可侵犯），有時一喝，如探竿影草（比喻試探對方的深淺），有時一喝，不作一喝用。你作何體會？』 僧人猶豫不決，師父便喝了一聲。師父開示大眾：『參學之人，必須仔細。如賓主相見，便有言論往來，或應物現形，或全體作用，或把機權喜怒，或現半身，或乘師子，或乘象王。如有真正學人便喝，先拿出一個膠盆子（比喻虛假的境界），善知識（指有德行的僧人）不辨別那是境界，便在他境界上，作模作樣，便被學人又喝。前人不肯放下，這是膏肓之病（比喻病入膏肓，不可救藥），不堪醫治，喚作賓看主。或是善知識，不拿出任何東西，只是隨著學人提問之處就奪取，學人被奪，抵死不肯放，這是主看賓。或有學人，應一個清凈境，出現在善知識面前，知識辨別出那是境界，抓住它拋向坑裡，學人說：『大好善知識。』 知識就說：『咄哉（表示斥責），不識好惡。』 學人便禮拜，這叫做主看主。或有學人，披枷（古代刑具）", "English version:\nOnly then did I realize that all my previous efforts were in vain. What this old monk sees today is no different from the Patriarchs and Buddhas. If you can understand the first statement, you are worthy to be a teacher of the Patriarchs and Buddhas. If you can understand the second statement, you are worthy to be a teacher of humans and devas (gods and demigods). If you can understand the third statement, you cannot even save yourself. The monk then asked, 'What is the first statement?' The master said, 'When the three essentials (Three important methods of practice in Buddhism) are imprinted, the red dot (metaphor for the key point) appears narrow, not allowing for deliberation, with the host and guest (metaphor for the observer and the observed) clearly distinguished.' The monk asked, 'What is the second statement?' The master said, 'How can subtle understanding allow for questions without a foothold? How can bubbles and disputes bear the responsibility of cutting off the flow?' The monk asked, 'What is the third statement?' The master said, 'Just look at the puppets performing on the stage; the pulling and drawing all depend on the person inside.' Then he said, 'Generally speaking, when expounding the teachings of the sect (Buddhist doctrines and principles), one statement must contain the three mysterious gates (Three mysterious Dharma gates in Buddhism), and one mysterious gate must contain the three essentials. There is skillful means (expedient means) and reality (truth), there is illumination (contemplation) and function (application). All of you, how do you understand this?' The master said to the monk, 'Sometimes a shout is like the Vajra King's precious sword (metaphor for powerful wisdom), sometimes a shout is like a lion crouching on the ground (metaphor for being fierce and inviolable), sometimes a shout is like probing the grass with a pole (metaphor for testing the depth of the other person), and sometimes a shout is not used as a shout. How do you understand this?' The monk hesitated, and the master shouted. The master instructed the assembly, 'Those who study must be careful. It is like a meeting between host and guest, where there is an exchange of words, or responding to things and manifesting forms, or the entire body functioning, or wielding power and expressing joy and anger, or manifesting half the body, or riding a lion, or riding an elephant king. If there is a true student, he will shout, first taking out a glue pot (metaphor for false states), and the good teacher (referring to virtuous monks) does not recognize that it is a state, so he acts according to that state, and then the student shouts again. The former person is unwilling to let go; this is a disease in the vitals (metaphor for being terminally ill, incurable), beyond cure, called the guest looking at the host. Or the good teacher does not take out anything, but simply seizes whatever the student asks, and the student, being seized, refuses to let go at all costs; this is the host looking at the guest. Or a student responds with a pure state and appears before the good teacher, and the teacher recognizes that it is a state, grabs it and throws it into a pit, and the student says, \'Great good teacher!\' The teacher then says, \'Shame on you (expressing rebuke), not knowing good from bad!\' The student then bows; this is called the host looking at the host. Or a student, wearing a cangue (ancient instrument of torture)" ], "english_translations": [ "Modern Chinese translation: \nOnly then did I realize that all my previous efforts were in vain. What this old monk sees today is no different from the Patriarchs and Buddhas. If you can understand the first statement, you are worthy to be a teacher of the Patriarchs and Buddhas. If you can understand the second statement, you are worthy to be a teacher of humans and devas (gods and demigods). If you can understand the third statement, you cannot even save yourself. The monk then asked, 'What is the first statement?' The master said, 'When the three essentials (Three important methods of practice in Buddhism) are imprinted, the red dot (metaphor for the key point) appears narrow, not allowing for deliberation, with the host and guest (metaphor for the observer and the observed) clearly distinguished.' The monk asked, 'What is the second statement?' The master said, 'How can subtle understanding allow for questions without a foothold? How can bubbles and disputes bear the responsibility of cutting off the flow?' The monk asked, 'What is the third statement?' The master said, 'Just look at the puppets performing on the stage; the pulling and drawing all depend on the person inside.' Then he said, 'Generally speaking, when expounding the teachings of the sect (Buddhist doctrines and principles), one statement must contain the three mysterious gates (Three mysterious Dharma gates in Buddhism), and one mysterious gate must contain the three essentials. There is skillful means (expedient means) and reality (truth), there is illumination (contemplation) and function (application). All of you, how do you understand this?' The master said to the monk, 'Sometimes a shout is like the Vajra King's precious sword (metaphor for powerful wisdom), sometimes a shout is like a lion crouching on the ground (metaphor for being fierce and inviolable), sometimes a shout is like probing the grass with a pole (metaphor for testing the depth of the other person), and sometimes a shout is not used as a shout. How do you understand this?' The monk hesitated, and the master shouted. The master instructed the assembly, 'Those who study must be careful. It is like a meeting between host and guest, where there is an exchange of words, or responding to things and manifesting forms, or the entire body functioning, or wielding power and expressing joy and anger, or manifesting half the body, or riding a lion, or riding an elephant king. If there is a true student, he will shout, first taking out a glue pot (metaphor for false states), and the good teacher (referring to virtuous monks) does not recognize that it is a state, so he acts according to that state, and then the student shouts again. The former person is unwilling to let go; this is a disease in the vitals (metaphor for being terminally ill, incurable), beyond cure, called the guest looking at the host. Or the good teacher does not take out anything, but simply seizes whatever the student asks, and the student, being seized, refuses to let go at all costs; this is the host looking at the guest. Or a student responds with a pure state and appears before the good teacher, and the teacher recognizes that it is a state, grabs it and throws it into a pit, and the student says, \'Great good teacher!\' The teacher then says, \'Shame on you (expressing rebuke), not knowing good from bad!\' The student then bows; this is called the host looking at the host. Or a student, wearing a cangue (ancient instrument of torture)" ] }
帶鎖。出善知識前。知識更與安一重枷鎖。學人歡喜。彼此不辨。喚作賓看賓。大德。山僧所舉。皆是辨魔揀異。知其邪正○師問洛浦。從上來一人行棒。一人行喝。阿那個親。曰總不親。師曰。親處作么生。洛浦便喝。師乃打○上堂。有一人。論劫在途中不離家舍。有一人。離家舍不在途中。那個合受人天供養(徑山杲云。賊身已露 云巖游云。識取鉤頭意。莫認定盤星 楚石琦云。天共白雲曉。水和明月流)○師問院主甚處去來。曰州中糶黃米來。師曰。糶得盡么。院主曰。糶得盡。師以拄杖畫一畫曰。還糶得這個么。院主便喝。師便打。典座至。師舉前話。典座曰。院主不會和尚意。師曰。你又作么生。典座禮拜。師亦打(黃龍南云。寺主下喝。不可放過。典座禮拜。放過不可。臨濟令行。歸宗放過。三十年後。有人說破 黃龍新云。典座禮拜。有過無功。寺主一喝。有功無過。既是有功。為甚麼卻被打。棒頭有眼明如日。要識真金火里看 徑山杲頌云。一堆紅焰亙晴空。不問金銀鐵錫同。入里儘教成水去。那容蚊蚋泊其中 天童華云。二尊宿。雖則力提綱要。檢點將來。未免依草附木。殊不知大小臨濟。被這兩個漢破家散宅。還會么。殺人刀活人劍)○上堂。一人在孤峰頂上。無出身路。一人在十字街頭。亦
無向背。且道。那個在前。那個在後。不作維摩詰。不作傅大士。珍重○有一老宿參。便問。禮拜即是。不禮拜即是。師便喝。老宿便拜。師曰。好個草賊。老宿曰賊賊。便出去。師曰。莫道無事好。時首座侍立。師曰。還有過也無。首座曰有。師曰。賓家有過。主家有過。曰二俱有過。師曰。過在甚麼處。首座便出去。師曰。莫道無事好(南泉愿聞云。官馬相踏 保寧勇云。這一群賊。其中有正賊。有草賊。那個是正賊。那個是草賊。還辨得么。口款易招。贓物難認 護國元云。這僧身挨白刃。臨濟劍不虛施。首座不善傍觀。惹得一身泥水。雖然如是。且道前頭無事。與後頭無事。相較幾何。於此緇素分明。不但穿卻臨濟鼻孔。亦許你眼光爍破四天下。其或未然。莫道無［好事］)○師到京行化。至一家門首曰。家常添缽。有婆曰。太無厭生。師曰。飯也未曾得。何言太無厭生。婆便閉卻門○師升堂。有僧出。師便喝。僧亦喝。便禮拜。師便打(翠巖芝云。臨濟也心粗好彩。賴是這僧。若是今時衲僧。且作么生出得 東禪觀云。臨濟除是不作。作則萬竅怒號。這僧搏扶搖。而上九萬里)○趙州遊方到院。在後架洗腳次。師便問。如何是祖師西來意。趙州曰。恰遇山僧洗腳。師近前作聽勢。趙州曰。會即便會。啖啄作
【現代漢語翻譯】 現代漢語譯本 無[向][背]。且道，哪個在前，哪個在後？不作維摩詰（Vimalakirti，佛教在家菩薩），不作傅大士（Fu Dashi，南北朝時期著名佛教居士）。珍重！ 有一老宿來參，便問：『禮拜即是，不禮拜即是？』師便喝。老宿便拜。師曰：『好個草賊！』老宿曰：『賊賊！』便出去。師曰：『莫道無事好！』 當時首座侍立。師曰：『還有過也無？』首座曰：『有。』師曰：『賓家有過，主家有過？』曰：『二俱有過。』師曰：『過在甚麼處？』首座便出去。師曰：『莫道無事好！』（南泉愿聞云：『官馬相踏。』保寧勇云：『這一群賊，其中有正賊，有草賊。那個是正賊，那個是草賊？還辨得么？口款易招，贓物難認。』護國元云：『這僧身挨白刃，臨濟劍不虛施。首座不善傍觀，惹得一身泥水。雖然如是，且道前頭無事，與後頭無事，相較幾何？於此緇素分明，不但穿卻臨濟鼻孔，亦許你眼光爍破四天下。其或未然，莫道無[好事]！』） 師到京行化，至一家門首曰：『家常添缽。』有婆曰：『太無厭生！』師曰：『飯也未曾得，何言太無厭生？』婆便閉卻門。 師升堂，有僧出。師便喝。僧亦喝，便禮拜。師便打。（翠巖芝云：『臨濟也心粗好彩，賴是這僧。若是今時衲僧，且作么生出得？』東禪觀云：『臨濟除是不作，作則萬竅怒號。這僧搏扶搖，而上九萬里。』） 趙州（Zhaozhou，唐代著名禪師）遊方到院，在後架洗腳次。師便問：『如何是祖師西來意？』趙州曰：『恰遇山僧洗腳。』師近前作聽勢。趙州曰：『會即便會，啖啄作甚麼？』
【English Translation】 English version Without direction or opposition. Tell me, which is in front, and which is behind? Not acting as Vimalakirti (Vimalakirti, a Buddhist lay Bodhisattva), not acting as Fu Dashi (Fu Dashi, a famous Buddhist layman in the Southern and Northern Dynasties (420-589)). Treasure this! An old monk came to visit and asked, 'Is it right to bow, or is it not right to bow?' The master shouted. The old monk bowed. The master said, 'What a good grass thief!' The old monk said, 'Thief, thief!' and then left. The master said, 'Don't say there's nothing going on!' At that time, the head monk was standing by. The master said, 'Is there any fault?' The head monk said, 'Yes.' The master said, 'Does the guest have a fault, or does the host have a fault?' He said, 'Both have faults.' The master said, 'Where is the fault?' The head monk then left. The master said, 'Don't say there's nothing going on!' (Nanquan Yuanwen said: 'Official horses trample each other.' Baoning Yong said: 'This group of thieves, among them are real thieves and grass thieves. Which is the real thief, and which is the grass thief? Can you tell? Verbal confessions are easy to obtain, but stolen goods are hard to identify.' Huguo Yuan said: 'This monk faces the white blade, Linji's sword does not strike in vain. The head monk is not good at observing, getting himself covered in mud. Even so, tell me, how much does the nothing in front compare to the nothing in the back? Here, monks and laypeople are clearly distinguished, not only piercing Linji's (Linji, founder of the Linji school of Chan Buddhism) nostrils, but also allowing your eyes to shine through the four worlds. If not, don't say there's no [good thing]!') The master went to the capital to propagate the Dharma, and arriving at the door of a house, said, 'Add to the bowl with everyday food.' An old woman said, 'Too insatiable!' The master said, 'I haven't even gotten any rice yet, why do you say I'm too insatiable?' The old woman then closed the door. The master ascended the hall, and a monk came out. The master shouted. The monk also shouted and then bowed. The master then struck him. (Cuiyan Zhi said: 'Linji (Linji, founder of the Linji school of Chan Buddhism) is also rough and lucky, thanks to this monk. If it were a monk of today, how would he get out of it?' Dongchan Guan said: 'Linji (Linji, founder of the Linji school of Chan Buddhism) only doesn't act, but when he does, ten thousand apertures roar. This monk fights the whirlwind and rises ninety thousand miles.') Zhaozhou (Zhaozhou, a famous Chan master of the Tang Dynasty (618-907)) was traveling and arrived at the monastery, washing his feet behind the frame. The master then asked, 'What is the meaning of the Patriarch's coming from the West?' Zhaozhou (Zhaozhou, a famous Chan master of the Tang Dynasty (618-907)) said, 'Just happened to meet this mountain monk washing his feet.' The master leaned forward as if listening. Zhaozhou (Zhaozhou, a famous Chan master of the Tang Dynasty (618-907)) said, 'If you understand, then understand, what are you doing with all the pecking?'
什麼。師便歸方丈。趙州曰。三十年行腳。今日錯為人下注腳(一作趙州行腳時。參師。遇師洗腳次。趙州便問。如何是祖師西來意。師云。恰值老僧洗腳。趙州近前作聽勢。師云。更要第二杓惡水潑在。趙州便下去 法雲秀云。眾中商量道。趙州不識臨濟作賊。卻為他下個註腳。臨濟當時作聽勢。何不劈耳便掌。若恁么商量。何曾夢見趙州。識得臨濟。殊不知。兩個儘是老賊。須知一個好手。敢問諸人。那個是好手。具眼者辨取 教忠光云。臨濟有驗人眼。趙州又飽叢林。等閑略露風規。自然頭正尾正。還會么。若不得流水。還應過別山)○問僧甚處來。曰定州來師拈棒。僧擬議。師便打。僧不肯。師曰。已后遇明眼人去在。僧后參三聖。才舉前話。三聖便打。僧擬議。三聖又打(天童華云。臨濟三聖。當時若有轉身句。後代兒孫未至掃土。驀拈拄杖更有一個甚處去。卓拄杖一下)○師應機多用喝。會下參徒亦學師喝。師曰。汝等總學我喝。我今問汝。有一人從東堂出。一人從西堂出。兩人齊喝一聲。這裡分得賓主么。汝且作么生分。若分不得。已后不得學老僧喝○示眾我有時先照後用。有時先用后照。有時照用同時。有時照用不同時。先照後用有人在。先用后照有法在。照用同時。驅耕夫之牛奪饑人之食。敲骨取
【現代漢語翻譯】 現代漢語譯本 什麼。師便歸方丈。趙州（人名）問：『三十年行腳，今日錯為人下注腳。』（一作趙州行腳時，參師，遇師洗腳次，趙州便問：『如何是祖師西來意？』師云：『恰值老僧洗腳。』趙州近前作聽勢。師云：『更要第二杓惡水潑在。』趙州便下去。法雲秀云，眾中商量道：『趙州不識臨濟（人名）作賊，卻為他下個註腳。臨濟當時作聽勢，何不劈耳便掌？』若恁么商量，何曾夢見趙州，識得臨濟。殊不知，兩個儘是老賊。須知一個好手。敢問諸人，那個是好手？具眼者辨取。教忠光云：『臨濟有驗人眼，趙州又飽叢林，等閑略露風規，自然頭正尾正。』還會么？若不得流水，還應過別山。） 僧人問：『從哪裡來？』回答說：『定州來。』師父拿起棒子。僧人猶豫，師父就打。僧人不服氣。師父說：『以後遇到明眼人去吧。』僧人後來參拜三聖（人名），剛提起之前的話，三聖就打。僧人猶豫，三聖又打。（天童華云：『臨濟三聖，當時若有轉身句，後代兒孫未至掃土。驀拈拄杖更有一個甚處去。』卓拄杖一下。） 師父隨機應變，多用喝聲。會下的參禪者也學師父喝。師父說：『你們都學我喝，我今問你，有一個人從東堂出，一個人從西堂出，兩人齊喝一聲，這裡分得賓主么？你且作么生分？若分不得，已后不得學老僧喝。』 師父開示眾人：『我有時先照後用，有時先用后照，有時照用同時，有時照用不同時。先照後用有人在，先用后照有法在，照用同時，驅耕夫之牛奪饑人之食，敲骨取髓。』
【English Translation】 English version What. The master then returned to his room. Zhao Zhou (person's name) said, 'For thirty years I have traveled, and today I mistakenly provide commentary for others.' (Alternatively, when Zhao Zhou was traveling, he visited the master and found him washing his feet. Zhao Zhou then asked, 'What is the meaning of Bodhidharma's (person's name) coming from the West?' The master said, 'It just so happens that the old monk is washing his feet.' Zhao Zhou moved closer as if listening intently. The master said, 'Do you want a second ladle of dirty water splashed on you?' Zhao Zhou then left. Fa Yun and Xiu Yun discussed among themselves, saying, 'Zhao Zhou does not recognize Linji (person's name) as a thief, yet he provides commentary for him. When Linji was pretending to listen, why didn't he slap him across the face?' If they discuss it this way, they have never dreamed of Zhao Zhou or understood Linji. Little do they know that both are old thieves. One must recognize a good hand. May I ask everyone, who is the good hand? Those with eyes, discern it. Jiao Zhong Guang said, 'Linji has the eye to test people, and Zhao Zhou is well-versed in the monastic life. Casually revealing a bit of style, naturally the head is straight and the tail is straight.' Do you understand? If you don't get the flowing water, you should go over another mountain.) A monk asked, 'Where do you come from?' He replied, 'From Dingzhou.' The master picked up a stick. The monk hesitated, and the master struck him. The monk was not convinced. The master said, 'Go and find someone with discerning eyes in the future.' Later, the monk visited San Sheng (person's name), and as soon as he mentioned the previous conversation, San Sheng struck him. The monk hesitated, and San Sheng struck him again. (Tian Tong Hua said, 'If Linji and San Sheng had a turning phrase at that time, later generations would not even sweep the ground. Suddenly picking up a staff, where else could one go?' He struck the staff once.) The master adapted to the situation and often used shouts. The Chan practitioners in the assembly also imitated the master's shouts. The master said, 'You all imitate my shouts. I ask you now, if one person comes out from the east hall and another person comes out from the west hall, and both shout at the same time, can you distinguish between guest and host here? How would you distinguish them? If you cannot distinguish them, you must not imitate the old monk's shouts in the future.' The master instructed the assembly, 'Sometimes I illuminate first and then act, sometimes I act first and then illuminate, sometimes illumination and action are simultaneous, and sometimes illumination and action are not simultaneous. When illumination comes before action, there is someone present. When action comes before illumination, there is a method present. When illumination and action are simultaneous, it is like driving away the farmer's ox and stealing food from the hungry, extracting marrow from the bones.'
髓。痛下針錐。照用不同時。有問有答。立賓立主。合水和泥。應機接物。若是過量人。向未舉已前。撩起便行。猶較些子(汾陽昭云。先照後用。且共汝商量。先用后照。汝也是個人始得。照用同時。汝作么生當抵照用不同時。汝作么生湊泊 瑯玡覺云。先照後用。露師子之爪牙。先用后照。縱象王之威猛。照用同時。如龍得水致雨騰雲。照用不同時。提獎嬰兒。俯憐赤子。此是古人建立法門。為合如是。不合如是。若合如是。紀信乘九龍之輦。不合如是。項羽失千里之騅。還有為瑯玡出氣底么。如無。山僧自道去也。卓拄杖下座 慈明圓云。有時先照後用。有時先用后照。有時照用同時。有時照用不同時。所以道。有明有暗。有起有倒。乃喝一喝云。且道。是照是用。還有緇素得出底么。若有。試出來呈丑拙看。若無。山僧今日失利 徑山杲云。若也先照後用。則瞎一切人眼。若也先用后照。則開一切人眼。若也照用同時。則半瞎半開。若也照用不同時。則全開全瞎。此四則語。有一則。有賓無主。有一則。有主無賓。有一則。賓主俱無。有一則。全具賓主。即今眾中。或有個不受人瞞底漢來道。這裡是甚麼所在。說有說無。說虛說實。說照。說用。說主說賓。攔胸搊住。拽下禪床。痛椎一頓。也怪伊不得)○師
行腳時。到龍光。值上堂。師出問。不展鋒铓。如何得勝。龍光據坐。師曰。大善知識。豈無方便。龍光瞪目曰嗄。師以手指曰。這老漢。今日敗缺也(徑山杲云。可惜龍光。放過這漢。雖然如是。也須救取臨濟老漢始得)○次到三峰平和尚處。平問。甚處來。師曰。黃檗來。平曰。黃檗有何言句。師曰。金牛昨夜遭塗炭。直至如今不見蹤。平曰。金風吹玉管。那個是知音。師曰。直透萬重關。不住青霄內。平曰。子這一問太高生。師曰。龍生金鳳子。衝破碧琉璃。平曰。且坐喫茶。又問。近離甚處。師曰龍光。平曰。龍光近日如何。師便出去○又往鳳林。路逢一婆子。婆問。甚處去。師曰。鳳林去。婆曰。恰值鳳林不在。師曰。甚處去。婆便行。師召婆。婆回首。師便行。(一作師曰誰道不在)到鳳林。鳳林曰。有事相借問。得么。師曰。何得剜肉作瘡。鳳林曰。海月澄無影。游魚獨自迷。師曰。海月既無影。游魚何得迷。鳳林曰。觀風知浪起。玩水野帆飄。師曰。孤蟾獨耀江山靜。長嘯一聲天地秋。鳳林曰。任張三寸揮天地。一句臨機試道看。師曰。路逢劍客須呈劍。不是詩人不獻詩。鳳林便休。師乃有頌曰。大道絕同。任向西東。石火莫及。電光罔通(溈山祐。問仰山。石火莫及。電光罔通。從上諸聖。以何為
【現代漢語翻譯】 行腳雲遊的時候，（這位禪師）到了龍光（寺）。正趕上龍光（禪師）上堂說法。龍光（禪師）出來問道：『不展示鋒芒，如何能夠得勝？』龍光（禪師）據案而坐。禪師說：『您是大善知識（指有很高智慧的人），難道沒有方便之法嗎？』龍光（禪師）瞪大眼睛說『嗄』。禪師用手指著他說：『這老漢，今天失敗了。』（徑山杲（禪師）說：『可惜龍光（禪師）放過了這個人。雖然如此，也必須救回臨濟（禪師）才行。』） 之後到了三峰平和尚（禪師）處。平（禪師）問：『從哪裡來？』禪師說：『從黃檗（山）來。』平（禪師）說：『黃檗（禪師）有什麼言語？』禪師說：『金牛昨夜遭塗炭，直到如今不見蹤。』平（禪師）說：『金風吹玉管，哪個是知音？』禪師說：『直透萬重關，不住青霄內。』平（禪師）說：『你這一問太高了。』禪師說：『龍生金鳳子，衝破碧琉璃。』平（禪師）說：『請坐喝茶。』又問：『最近離開哪裡？』禪師說：『龍光（寺）。』平（禪師）說：『龍光（禪師）近日如何？』禪師便出去了。 又前往鳳林（寺）。路上遇到一位老婦人。老婦人問：『去哪裡？』禪師說：『去鳳林（寺）。』老婦人說：『恰好鳳林（禪師）不在。』禪師說：『去哪裡了？』老婦人便走了。禪師叫老婦人，老婦人回頭。禪師便走了。（一作禪師說：『誰說不在？』）到了鳳林（寺）。鳳林（禪師）說：『有事想請教，可以嗎？』禪師說：『何必剜肉作瘡？』鳳林（禪師）說：『海月澄無影，游魚獨自迷。』禪師說：『海月既然沒有影子，游魚怎麼會迷路？』鳳林（禪師）說：『觀風知浪起，玩水野帆飄。』禪師說：『孤蟾獨耀江山靜，長嘯一聲天地秋。』鳳林（禪師）說：『任張三寸揮天地，一句臨機試道看。』禪師說：『路逢劍客須呈劍，不是詩人不獻詩。』鳳林（禪師）便停止了。禪師於是作頌說：『大道絕同，任向西東。石火莫及，電光罔通。』（溈山祐（禪師）問仰山（禪師）：『石火莫及，電光罔通，從上諸聖，以何為』
【English Translation】 Modern Chinese version: During his pilgrimage, (this Chan master) arrived at Longguang (Temple). He happened to be there when Longguang (Chan Master) was giving a Dharma talk. Longguang (Chan Master) came out and asked: 'Without displaying your sharp edge, how can you win?' Longguang (Chan Master) sat firmly on his seat. The Chan master said: 'You are a great Kalyanamitra (a person with great wisdom), don't you have any expedient means?' Longguang (Chan Master) widened his eyes and said '嗄'. The Chan master pointed at him and said: 'This old man, he has failed today.' (Jingshan Gao (Chan Master) said: 'It's a pity that Longguang (Chan Master) let this man go. Even so, we must save Linji (Chan Master) first.') Afterwards, he arrived at the place of Sanfeng Pinghe Shang (Chan Master). Ping (Chan Master) asked: 'Where do you come from?' The Chan master said: 'From Huangbo (Mountain).' Ping (Chan Master) said: 'What words does Huangbo (Chan Master) have?' The Chan master said: 'The golden bull suffered disaster last night, and its tracks have not been seen until now.' Ping (Chan Master) said: 'The golden wind blows the jade flute, who is the one who understands the music?' The Chan master said: 'Directly through ten thousand layers of barriers, not dwelling within the blue sky.' Ping (Chan Master) said: 'Your question is too high.' The Chan master said: 'The dragon gives birth to a golden phoenix, breaking through the green glass.' Ping (Chan Master) said: 'Please sit down and have some tea.' He then asked: 'Where did you leave recently?' The Chan master said: 'Longguang (Temple).' Ping (Chan Master) said: 'How is Longguang (Chan Master) doing these days?' The Chan master then left. He then went to Fenglin (Temple). On the road, he met an old woman. The old woman asked: 'Where are you going?' The Chan master said: 'Going to Fenglin (Temple).' The old woman said: 'It just so happens that Fenglin (Chan Master) is not there.' The Chan master said: 'Where did he go?' The old woman then left. The Chan master called out to the old woman, and the old woman turned her head. The Chan master then left. (Another version says the Chan master said: 'Who says he's not here?') He arrived at Fenglin (Temple). Fenglin (Chan Master) said: 'Is it okay to ask you something?' The Chan master said: 'Why cut flesh to make a wound?' Fenglin (Chan Master) said: 'The sea moon is clear and without shadow, the wandering fish are lost on their own.' The Chan master said: 'Since the sea moon has no shadow, how can the wandering fish be lost?' Fenglin (Chan Master) said: 'Observing the wind, one knows the waves are rising, playing in the water, the wild sails drift.' The Chan master said: 'The solitary moon shines alone, the rivers and mountains are still, a long whistle, the heavens and earth are autumn.' Fenglin (Chan Master) said: 'Let Zhang Sancun wield heaven and earth, try to say a phrase at the opportune moment.' The Chan master said: 'Meeting a swordsman on the road, one must present a sword, not being a poet, one does not offer poetry.' Fenglin (Chan Master) then stopped. The Chan master then composed a verse saying: 'The great path is absolutely different, let it go west and east. The spark of a stone cannot reach it, the flash of lightning cannot penetrate it.' (Weishan You (Chan Master) asked Yangshan (Chan Master): 'The spark of a stone cannot reach it, the flash of lightning cannot penetrate it, what do all the sages from above use as'
人。仰山云。和尚意。作么生。溈山云。但有言說。都無實義。仰山云不然。溈山云。子又作么生。仰山云。官不容針。私通車馬)○師侍德山次。德山曰。今日困。師曰。這老漢。寐語作么。德山便打。師掀倒禪床(雪竇顯云。二員作者。具啐啄同時眼。有啐啄同時用。雪竇擬向饑鷹爪下奪肉。餓虎口裡爭餐。敢謂。德山臨濟。俱是瞎漢。有人辯得。天下橫行 云峰悅云。奇怪諸德。看此二員作家。一拶一捺。略露風規。大似把手上高山。雖然如是。未免傍觀者哂。且道。誰是傍觀者。喝一喝下座 徑山杲云。云峰與么批判。大似普州人。徑山若見。縛作一束。送在河裡。不見道蚌鷸相持。俱落漁人之手 西堂顯云。然則德山門下。草偃風行。爭奈臨濟當機不讓。雖然如是。未出葛藤窠里 護國元云。奇怪諸禪德。二老漢忒煞傍若無人。當時真如若見。每人與二十棒。且道。利害在什麼處。有人明得。許汝親見臨濟德山。要見真如。亦未可。何故。鶴有九皋難翥翼。馬無千里謾追風 楚石琦云。眾中道。德山臨濟。好手手中呈好手。紅心心裡中紅心。殊不知。用盡自己心。笑破他人口)○麻谷問。十二面觀音。那個是正面。師下禪床擒住曰。十二面觀音。甚處去也。速道速道。麻谷轉身擬坐。師便打。麻谷接住棒。
【現代漢語翻譯】 現代漢語譯本 仰山問：『和尚（指溈山）的意思是什麼？』 溈山回答：『但凡有言語表達，都沒有真實的意義。』 仰山說：『不是這樣的。』 溈山問：『你又是怎麼認為的？』 仰山說：『官府不容針，私下卻能通行車馬。（比喻佛法真諦不可言說）』 （譯者註：仰山（？-890）為唐代禪僧，溈山（771-853）為唐代禪僧） 有一次，師（臨濟義玄）侍奉德山（宣鑒）。德山說：『今天很睏。』 師說：『這老漢，說什麼夢話？』 德山就打他。師掀翻了禪床。 （雪竇顯（986-1039）評論說：『這兩位作者，都具備啐啄同時的眼力，有啐啄同時的運用。雪竇想要從飢餓的鷹爪下奪肉，從餓虎的口裡爭奪食物。我敢說，德山和臨濟，都是瞎漢。有人能辨別清楚，就可以天下橫行。』 云峰悅（？-1117）評論說：『奇怪啊各位德者，看這兩位作家，一拶一捺，稍微顯露出一些風範。很像手把著手登上高山。雖然是這樣，還是免不了被旁觀者嘲笑。那麼，誰是旁觀者呢？喝一聲，下座。』 徑山杲（1089-1163）評論說：『云峰這樣批判，很像普州人。徑山如果見到，就把他們捆成一束，送到河裡。沒聽過蚌和鷸相爭，結果都被漁夫抓走了嗎？』 西堂顯評論說：『既然這樣，德山門下，草隨風倒。爭奈臨濟當機不讓。雖然是這樣，還是沒有超出葛藤窠里。』 護國元評論說：『奇怪啊各位禪德，這兩位老漢太旁若無人了。當時真如如果見到，每人給二十棒。那麼，利害在哪裡呢？有人明白，就允許你親見臨濟德山。想要見真如，也不可以。為什麼？鶴有九皋難以展翅，馬無千里空追風。』 楚石琦評論說：『眾人說，德山臨濟，好手手中呈好手，紅心心裡中紅心。殊不知，用盡自己心，笑破他人口。』） 麻谷問：『十二面觀音（Avalokiteśvara，佛教菩薩）中，哪個是正面？』 師走下禪床擒住他說：『十二面觀音，到哪裡去了？快說快說！』 麻谷轉身想要坐下，師就打他。麻谷接住了棒子。
【English Translation】 English version Yangshan asked: 'What is the meaning of the Abbot (referring to Weishan)?' Weishan replied: 'Whenever there is verbal expression, there is no real meaning.' Yangshan said: 'That is not so.' Weishan asked: 'Then what do you say?' Yangshan said: 'The government does not allow a needle, but privately, carts and horses can pass through. (A metaphor for the ineffable nature of the true essence of Buddhism)' (Translator's note: Yangshan (?-890) was a Chan monk of the Tang Dynasty (618-907), and Weishan (771-853) was a Chan monk of the Tang Dynasty (618-907)) Once, the Master (Linji Yixuan) was attending Deshan (Xuanjian). Deshan said: 'I am very tired today.' The Master said: 'What is this old man talking in his sleep?' Deshan then hit him. The Master overturned the Zen bed. (Xuedou Xian (986-1039) commented: 'These two authors both possess the eye of simultaneous pecking, and have the application of simultaneous pecking. Xuedou wants to snatch meat from the claws of a hungry hawk, and compete for food from the mouth of a hungry tiger. I dare say that Deshan and Linji are both blind men. If someone can distinguish clearly, they can roam freely under the heavens.' Yunfeng Yue (?-1117) commented: 'Strange, all you virtuous ones, look at these two authors, one pressing and one suppressing, slightly revealing some demeanor. It is very much like holding hands and climbing a high mountain. Although it is like this, it is still inevitable that it will be ridiculed by onlookers. So, who are the onlookers? Shout and leave the seat.' Jingshan Gao (1089-1163) commented: 'Yunfeng's criticism is very much like a person from Puzhou. If Jingshan saw it, he would tie them into a bundle and send them into the river. Haven't you heard that when the clam and the snipe fight, they are both caught by the fisherman?' Xitang Xian commented: 'Since this is the case, under Deshan's door, the grass bends with the wind. But Linji does not give way at the critical moment. Although it is like this, it has not gone beyond the pit of entanglement.' Huguo Yuan commented: 'Strange, all you Chan practitioners, these two old men are too oblivious to everyone else. If Zhenru had seen it at that time, he would have given each of them twenty blows. So, where is the advantage and disadvantage? If someone understands, they will be allowed to see Linji Deshan in person. If you want to see Zhenru, you can't. Why? Cranes have difficulty spreading their wings in the Nine Marshes, and horses chase the wind in vain without a thousand miles.' Chushi Qi commented: 'The crowd said, Deshan Linji, good hands present good hands, red heart in red heart. Little do they know, using up their own minds, they make others laugh.' ) Magu asked: 'Of the twelve-faced Avalokiteśvara (Avalokiteśvara, a Buddhist bodhisattva), which is the front face?' The Master stepped down from the Zen bed, grabbed him and said: 'Where has the twelve-faced Avalokiteśvara gone? Speak quickly, speak quickly!' Magu turned around and wanted to sit down, and the Master hit him. Magu caught the stick.
相捉歸方丈○師問一尼。善來惡來。尼便喝。師拈棒曰。更道更道。尼又喝。師便打○師一日拈糊餅。示洛浦曰。萬種千般。不離這個。其理不二。洛浦曰。如何是不二之理。師再拈起餅示之。洛浦曰。與么則萬種千般也。師曰。屙屎見解。洛浦曰。羅公照鏡(溈山喆云。臨濟便風帆掛。洛浦鼓棹揚波。然雖如是。臨濟門下則得。溈山門下不得)○師見僧來。舉起拂子。僧禮拜。師便打。又有僧來。師亦舉拂子。僧不顧。師亦打。又有僧來參。師舉拂子。僧曰。謝和尚指示。師亦打(雲門偃代云。祇宜老漢 大覺云。得即得。猶未見臨濟機在徑山杲頌云。五月五日午時書。赤口毒舌盡消除。更饒急急如律令。不須門上畫蜘蛛)○麻谷問。大悲千手眼。那個是正眼。師搊住曰。大悲千手眼。作么生是正眼。速道速道。麻谷拽師下禪床卻坐。師問訊曰不審。麻谷擬議。師便喝。拽麻谷下禪床卻坐。麻谷便出(因聖穎云。諸德。此二尊宿如此。且道怎生。今時人總道照用。照什麼碗。一切人只解。自騎馬去捉賊。自持刀去殺賊。此二人便能奪賊馬捉賊。奪賊刀殺賊。雖然如是。臨濟雖是得便宜。卻是失便宜)○上堂。僧問。如何是佛法大意。師豎起拂子。僧便喝。師便打。又僧問。如何是佛法大意。師亦豎拂子。僧便喝。師
【現代漢語翻譯】 現代漢語譯本： 臨濟義玄禪師抓住（僧人）一起回到方丈室。禪師問一個尼姑：『善來惡來？』（你來是好意還是惡意？）尼姑便大喝一聲。禪師拿起棒子說：『再說！再說！』尼姑又喝一聲。禪師便打她。 禪師有一天拿起一個麵餅，向洛浦禪師展示說：『萬種千般，不離這個，其理不二。』（世間萬象，都離不開這個根本，道理是一樣的。）洛浦禪師說：『如何是不二之理？』（怎樣才能領悟這不二的道理？）禪師再次拿起麵餅向他展示。洛浦禪師說：『如果這樣，那麼萬種千般也是這個了。』禪師說：『屙屎見解！』（你的見解如同糞便！）洛浦禪師說：『羅公照鏡。』（羅公照鏡子。）（溈山喆禪師評論說：臨濟禪師好比揚起風帆，洛浦禪師好比劃槳破浪。雖然如此，這在臨濟宗門下可以，但在溈山宗門下就不行。） 禪師看見一個僧人來，舉起拂塵。僧人禮拜。禪師便打他。又有僧人來，禪師也舉起拂塵。僧人不理睬。禪師也打他。又有僧人來參拜，禪師舉起拂塵。僧人說：『謝和尚指示。』禪師也打他。（雲門偃禪師代禪師說：只適合老漢這樣做。大覺禪師說：得到就是得到，但還沒見到臨濟禪師的機鋒所在。徑山杲禪師頌揚說：五月五日午時書，赤口毒舌盡消除，更饒急急如律令，不須門上畫蜘蛛。） 麻谷禪師問：『大悲千手眼（觀音菩薩的千手千眼），哪個是正眼？』禪師抓住他說：『大悲千手眼，作么生是正眼？速道速道！』（大悲千手眼，哪個是真正的眼睛？快說！快說！）麻谷禪師把禪師拽下禪床自己坐上去。禪師問訊說：『不審。』（請問。）麻谷禪師猶豫。禪師便喝一聲，把麻谷禪師拽下禪床自己坐上去。麻谷禪師便離開了。（因聖穎禪師評論說：各位，這兩位尊宿這樣做，你們說怎麼樣？現在的人總說是照用。照什麼碗？所有人都只會自己騎馬去捉賊，自己持刀去殺賊。這兩人便能奪賊馬捉賊，奪賊刀殺賊。雖然如此，臨濟禪師雖然佔了便宜，卻是失了便宜。） 禪師上堂說法。僧人問：『如何是佛法大意？』（什麼是佛法的大意？）禪師豎起拂塵。僧人便喝一聲。禪師便打他。又有僧人問：『如何是佛法大意？』（什麼是佛法的大意？）禪師也豎起拂塵。僧人便喝一聲。
【English Translation】 English version: Linji Yixuan (Rinzai Gigen) Zen master grabbed (a monk) and returned to the abbot's room. The Zen master asked a nun: 'Good come, evil come?' (Are you coming with good intentions or bad intentions?) The nun then shouted. The Zen master picked up a stick and said: 'Say it again! Say it again!' The nun shouted again. The Zen master then hit her. One day, the Zen master picked up a cake and showed it to Zen master Luopu (Rakufu) saying: 'Ten thousand kinds, a thousand kinds, cannot be separated from this, the principle is not two.' (All phenomena in the world cannot be separated from this fundamental, the principle is the same.) Zen master Luopu said: 'What is the principle of non-duality?' (How can one understand this principle of non-duality?) The Zen master picked up the cake again and showed it to him. Zen master Luopu said: 'If so, then ten thousand kinds, a thousand kinds are also this.' The Zen master said: 'Shitting understanding!' (Your understanding is like excrement!) Zen master Luopu said: 'Lord Luo looks in the mirror.' (Lord Luo looks in the mirror.) (Zen master Weishan Zhe (Isan Etsu) commented: Zen master Linji (Rinzai) is like raising the sails, Zen master Luopu (Rakufu) is like rowing and breaking the waves. Although this is the case, this is acceptable in the Linji (Rinzai) sect, but not in the Weishan (Isan) sect.) The Zen master saw a monk coming and raised his whisk. The monk bowed. The Zen master then hit him. Another monk came, and the Zen master also raised his whisk. The monk ignored him. The Zen master also hit him. Another monk came to pay respects, and the Zen master raised his whisk. The monk said: 'Thank you, Abbot, for the instruction.' The Zen master also hit him. (Zen master Yunmen Yan (Unmon En) said on behalf of the Zen master: It is only suitable for an old man to do this. Zen master Dajue (Daigaku) said: Getting is getting, but still haven't seen where Zen master Linji's (Rinzai's) sharp wit lies. Zen master Jingshan Gao (Kinzan Ko) praised: Written at noon on the fifth day of the fifth month, red mouth and poisonous tongue are completely eliminated, even more urgent than an imperial decree, no need to draw spiders on the door.) Zen master Magu (Mayoku) asked: 'The Great Compassion Thousand Hands and Eyes (Avalokiteśvara Bodhisattva's thousand hands and eyes), which is the true eye?' The Zen master grabbed him and said: 'The Great Compassion Thousand Hands and Eyes, what is the true eye? Speak quickly! Speak quickly!' Zen master Magu (Mayoku) pulled the Zen master off the Zen bed and sat on it himself. The Zen master asked: 'I don't understand.' (Please explain.) Zen master Magu (Mayoku) hesitated. The Zen master then shouted and pulled Zen master Magu (Mayoku) off the Zen bed and sat on it himself. Zen master Magu (Mayoku) then left. (Zen master Yin Shengying (In Shoei) commented: Everyone, these two venerable monks are doing this, what do you say? People nowadays always say it's illumination and function. What bowl are you illuminating? Everyone only knows how to ride a horse to catch thieves, and hold a knife to kill thieves themselves. These two can seize the thief's horse and catch the thief, seize the thief's knife and kill the thief. Although this is the case, Zen master Linji (Rinzai), although he gained an advantage, lost an advantage.) The Zen master ascended the hall to preach. A monk asked: 'What is the great meaning of the Buddha-dharma?' (What is the main idea of the Buddha's teachings?) The Zen master raised his whisk. The monk then shouted. The Zen master then hit him. Another monk asked: 'What is the great meaning of the Buddha-dharma?' (What is the main idea of the Buddha's teachings?) The Zen master also raised his whisk. The monk then shouted.
亦喝。僧擬議。師便打。乃曰。大眾夫為法者。不避喪身失命。我于黃檗先師處。三度問佛法的的大意。三度被打。如蒿枝拂相似。如今更思一頓。誰為下手。時有僧出曰。某甲下手。師度與拄杖。僧擬接。師便打(雪竇顯云。臨濟放去較危。收來太速 五祖戒云。臨濟大似貧兒思舊債 雪竇宗云。且道。臨濟今日用底棒。與當時吃底棒。是同是別。若道同。孤負他黃檗。若道別。屈他臨濟。若也盡其機來。且道。在阿誰分上。乃拈拄杖云。退後退後 天童華云。臨濟在黃檗處。三度吃棒底意旨。諸人還覷得透也未。直饒一咬便斷。也未是大丈夫漢。三世諸佛。口掛壁上。天下老和尚。將什麼吃飯 靈隱岳。舉雪竇語了。拈拄杖云。臨濟據令而行。不知孤負黃檗。雪竇。盡力擔板。也只見一邊。且道。薦福節文在甚處。擲下拄杖 千巖長云。二尊宿。一人聾雙耳朵。一人瞎隻眼睛。不惟孤負臨濟。亦乃喪我兒孫。無明今日路見不平。且要與渠雪屈。良久云。不得動著。動著打折你驢腰 天奇瑞雲。臨濟鉤頭著餌。為釣錦鱗這僧不識謄城。自取喪身。若是作家。擒縱殺活。一一現成。須然他得便宜。也是李廣陷番。死中得活。雪竇也是扶強不扶弱。汝等諸人。到這裡。如何即是。鴛鴦繡出從君看。不把金針度與人)○師
【現代漢語翻譯】 現代漢語譯本 也喝。僧人剛想說什麼，臨濟禪師便打。然後說：『各位，作為求法的人，不應該害怕喪身失命。我曾在黃檗希運禪師（黃檗希運，唐代禪師）處，三次問佛法的大意，三次都被打，就像用蒿草枝拂過一樣。如今還想再挨一頓打，誰來動手？』當時有個僧人出來說：『我來動手。』臨濟禪師遞給他拄杖，僧人剛想接，臨濟禪師便打。（雪竇顯（雪竇顯，宋代禪宗大師）說：『臨濟禪師放出去顯得更加危險，收回來又太快。』五祖戒（五祖戒，宋代禪宗大師）說：『臨濟禪師很像貧窮的人想著舊債。』雪竇宗（雪竇宗，宋代禪宗大師）說：『那麼，臨濟禪師今天用的棒，和當時捱打的棒，是相同還是不同？如果說相同，就辜負了黃檗希運禪師；如果說不同，就委屈了臨濟禪師。如果能完全理解其中的機鋒，那麼，這又是在誰的份上呢？』於是拿起拄杖說：『退後，退後。』天童華（天童華，宋代禪宗大師）說：『臨濟禪師在黃檗希運禪師處，三次捱打的意旨，各位是否看透了？即使一口咬斷，也還不是大丈夫。三世諸佛，口掛在墻上，天下的老和尚，用什麼吃飯？』靈隱岳（靈隱岳，宋代禪宗大師）舉了雪竇顯的話后，拿起拄杖說：『臨濟禪師按照命令而行，卻不知道辜負了黃檗希運禪師。雪竇顯盡力承擔，也只看到了一方面。那麼，薦福寺（薦福寺，寺廟名）的節文在哪裡呢？』扔下拄杖。千巖長（千巖長，元代禪宗大師）說：『兩位尊宿，一個耳朵聾，一個眼睛瞎，不僅辜負了臨濟禪師，也喪失了我的兒孫。無明（無明，佛教術語，指迷惑無知）我今天路見不平，想要為他們伸冤。』良久說：『不要動，動了打斷你的驢腰。』天奇瑞（天奇瑞，元代禪宗大師）說：『臨濟禪師在鉤子上放上魚餌，是爲了釣錦鯉，這個僧人不認識謄城（謄城，地名），自取喪身。如果是內行，擒拿、放縱、殺、活，一切都是現成的。即使讓他佔了便宜，也是李廣（李廣，漢代將軍）陷入敵陣，死中得活。雪竇顯也是扶強不扶弱。你們各位，到了這裡，應該如何是好？鴛鴦繡出來給你看，卻不把金針傳給你。』）臨濟禪師
【English Translation】 English version Also drink. The monk hesitated. The Master then struck him. He then said, 'Everyone, those who seek the Dharma should not fear losing their lives. I asked Master Huangbo (Huangbo Xiyun, a Chan master of the Tang Dynasty) three times about the great meaning of the Buddha-dharma, and was struck three times, like being brushed with artemisia branches. Now I want another beating. Who will strike me?' At that time, a monk came forward and said, 'I will strike you.' The Master handed him the staff. As the monk was about to receive it, the Master struck him. (Xuedou Xian (Xuedou Xian, a Chan master of the Song Dynasty) said, 'Linji letting go seems more dangerous, but taking back is too quick.' Wuzu Jie (Wuzu Jie, a Chan master of the Song Dynasty) said, 'Linji is very much like a poor man thinking of old debts.' Xuedou Zong (Xuedou Zong, a Chan master of the Song Dynasty) said, 'Then, is the staff that Linji uses today the same as the staff he was beaten with back then? If they are the same, he has failed Huangbo. If they are different, he has wronged Linji. If one can fully understand the underlying mechanism, then, on whose part is this?' Then he picked up the staff and said, 'Step back, step back.' Tiantong Hua (Tiantong Hua, a Chan master of the Song Dynasty) said, 'The meaning of Linji being beaten three times at Huangbo's place, have you all seen through it yet? Even if you bite through it in one go, you are still not a great man. The mouths of the Buddhas of the three worlds are hanging on the wall. What do the old monks of the world eat?' Lingyin Yue (Lingyin Yue, a Chan master of the Song Dynasty) quoted Xuedou's words, then picked up the staff and said, 'Linji acted according to the command, but did not know that he had failed Huangbo. Xuedou tried his best to bear the burden, but only saw one side. Then, where is the official document of Jianfu Temple (Jianfu Temple, name of a temple)?' He threw down the staff. Qianyan Chang (Qianyan Chang, a Chan master of the Yuan Dynasty) said, 'The two venerable monks, one is deaf in both ears, and the other is blind in one eye, not only have they failed Linji, but they have also lost my children and grandchildren. I, Avidyā (Avidyā, Buddhist term, meaning ignorance), seeing injustice on the road today, want to seek redress for them.' After a long silence, he said, 'Don't move, or I'll break your donkey's back.' Tianqi Rui (Tianqi Rui, a Chan master of the Yuan Dynasty) said, 'Linji put bait on the hook to catch brocade carp. This monk does not recognize Tengcheng (Tengcheng, place name), and brings about his own destruction. If he were an expert, capturing, releasing, killing, and enlivening would all be readily available. Even if he were allowed to take advantage, it would be like Li Guang (Li Guang, a general of the Han Dynasty) falling into enemy territory, surviving from death. Xuedou also supports the strong and not the weak. All of you, what should you do here? The mandarin ducks are embroidered for you to see, but the golden needle is not passed on to you.') Master Linji
示眾曰。有一無位真人。常向汝等諸人面門出入。未證據者看看。時有僧出問。如何是無位真人。師下繩床搊住曰。道道。僧無語。師拓開曰。無位真人。是什麼乾屎橛(雪峰存云。臨濟大似白拈賊 雪竇顯云。夫善竊者。鬼神莫知。既被雪峰覷破。臨濟不是好手。復召大眾。雪竇今日。換卻你諸人眼睛了也。你若不信。各歸寮舍。自摸索看 瑯玡覺云。臨濟可謂。冰棱上度九𨸰。劍刃上得全身 薦福行雲。臨濟老人。一條脊樑。硬似鐵。拗不折。可憐。末後不奈船何。打破戽斗)○師與王常侍到僧堂。王問。這一堂僧。還看經么。師曰。不看經。曰還習禪么。師曰。不習禪。曰既不看經。又不習禪。畢竟作個甚麼。師曰。總教伊成佛作祖去。曰金屑雖貴。落眼成翳。師曰。我將謂。你是個俗漢○師上堂次。兩堂首座相見。同時下喝。(廣慧璉云。諸人且道。還有賓主也無。若道有賓主。只是個瞎漢。若道無賓主。亦是個瞎漢。不有不無。萬里崖州。若向這裡道得。也好與三十棒。若道不得。亦與三十棒。衲僧家。到這裡。作么生出得山僧圈䙡去。良久云。苦哉蝦䗫蚯蚓。𨁝跳上三十三天。撞著須彌山百雜碎。遂拈拄杖云。一隊無孔鐵錘。速退速退)僧問師。還有賓主也無。師曰。賓主歷然。師召眾曰。要會臨濟賓主
【現代漢語翻譯】 現代漢語譯本： 臨濟禪師對大眾說：『有一個沒有地位的真人（指人的本性），經常在你們每個人的面門出入。沒有證悟的人看看。』當時有個僧人出來問：『如何是無位真人？』禪師走下禪床，抓住他說：『說！說！』僧人無語。禪師放開他說：『無位真人，是什麼乾屎橛（擦屁股的木片）！』（雪峰義存說：『臨濟禪師太像個白手行竊的賊。』雪竇顯說：『善於偷竊的人，鬼神都不知道。既然被雪峰義存看破，臨濟禪師就不是好手。』又召集大眾說：『雪竇顯今天，換了你們所有人的眼睛了。你們如果不信，各自回寮房，自己摸索看看。』瑯玡慧覺說：『臨濟禪師可謂，在冰棱上度過九重險關，在劍刃上保得全身。』薦福行說：『臨濟老人的脊樑，硬似鐵，拗不斷。可憐，最後還是奈何不了船，打破了戽斗（水斗）。』） 臨濟禪師與王常侍到僧堂。王常侍問：『這一堂僧人，還看經嗎？』禪師說：『不看經。』王常侍說：『還習禪嗎？』禪師說：『不習禪。』王常侍說：『既不看經，又不習禪，到底做什麼？』禪師說：『總教他們成佛作祖去。』王常侍說：『金屑雖貴，落眼成翳（眼病）。』禪師說：『我以為，你是個俗人。』 臨濟禪師上堂時，兩堂首座相見，同時發出喝聲。（廣慧璉說：『各位，你們說，還有賓主嗎？如果說有賓主，只是個瞎漢。如果說沒有賓主，也是個瞎漢。不有不無，萬里崖州。如果在這裡說得出來，也好給三十棒。如果說不出來，也給三十棒。衲僧家，到這裡，怎麼出得了山僧的圈套去？』良久說：『苦哉蝦蟆蚯蚓，跳上三十三天，撞著須彌山百雜碎。』於是拿起拄杖說：『一隊無孔鐵錘，速退速退。』） 有僧人問禪師：『還有賓主嗎？』禪師說：『賓主歷然。』禪師召集大眾說：『要了解臨濟的賓主嗎？』
【English Translation】 English version: Shizhong (示眾) said: 'There is a True Man of No Rank (無位真人, Wúwèi Zhēnrén, refers to one's original nature), constantly entering and exiting through the face gates of you all. Those who have not yet testified to it, take a look.' At that time, a monk came out and asked: 'What is the True Man of No Rank?' The Master descended from the rope bed, grabbed him and said: 'Speak! Speak!' The monk was speechless. The Master pushed him away and said: 'The True Man of No Rank, what is it? A dry shit stick!' (Xuefeng Yicun (雪峰義存) said: 'Linji (臨濟) is very much like a white-handed thief.' Xuedou Xian (雪竇顯) said: 'The one who steals well, even ghosts and gods do not know. Since he has been seen through by Xuefeng (雪峰), Linji (臨濟) is not a good hand.' Again he summoned the assembly and said: 'Xuedou (雪竇) today, has changed the eyes of all of you. If you do not believe it, each return to your quarters and grope for yourselves.' Langye Jue (瑯玡覺) said: 'Linji (臨濟) can be said to have crossed nine dangerous passes on ice ridges, and obtained his whole body on the edge of a sword.' Jianfu Xing (薦福行) said: 'Old man Linji's (臨濟) spine is as hard as iron, and cannot be broken. Alas, in the end, he could not help the boat, and broke the water bucket.') The Master went to the monks' hall with Wang Changshi (王常侍). Wang (王) asked: 'Do these monks in this hall still read the sutras?' The Master said: 'They do not read the sutras.' Wang (王) said: 'Do they still practice Chan (禪, meditation)?' The Master said: 'They do not practice Chan (禪).' Wang (王) said: 'Since they neither read the sutras nor practice Chan (禪), what exactly do they do?' The Master said: 'I teach them all to become Buddhas and Patriarchs.' Wang (王) said: 'Although gold dust is precious, it becomes an obstruction when it falls into the eye.' The Master said: 'I thought you were a layman.' The Master ascended the hall. The two head monks met and simultaneously shouted '喝! (Hē, a shout)'. (Guanghui Lian (廣慧璉) said: 'Everyone, tell me, is there still guest and host? If you say there is guest and host, you are just a blind man. If you say there is no guest and host, you are also a blind man. Neither being nor non-being, ten thousand miles of Yazhou (崖州). If you can say it here, it would be good to give thirty blows. If you cannot say it, give thirty blows as well. Monks, when you get here, how can you get out of the mountain monk's trap?' After a long while, he said: 'Pitiful toad and earthworm, jumping up to the thirty-third heaven, crashing into Mount Sumeru (須彌山) and being smashed to pieces.' Then he picked up his staff and said: 'A team of iron hammers without holes, retreat quickly, retreat quickly!') A monk asked the Master: 'Is there still guest and host?' The Master said: 'Guest and host are distinct.' The Master summoned the assembly and said: 'Do you want to understand Linji's (臨濟) guest and host?'
句。問取堂中二首座(承天宗云。臨濟此語。走殺天下衲僧。我即不然。當時見僧舉。但云一對無孔鐵錘 昭覺勤云。正來既行。諸侯避道 大溈智云。作么生是賓主歷然底道理。若也會得。一雙孤雁。撲地高飛。其或未然。一對鴛鴦。池中獨立)○師后居大名府興化寺東堂。咸通八年丁亥四月十日。將示滅。說傳法偈曰。㳂流不止問如何。真照無邊說似他。離相離名人不稟。吹毛用了急須磨。復謂眾曰。吾滅后不得滅卻吾正法眼藏。三聖出曰。爭敢滅卻和尚正法眼藏。師曰。已後有人問你。向他道甚麼。三聖便喝。師曰。誰知吾正法眼藏。向這瞎驢邊滅卻。言訖端坐而逝(溈山秀云。古者忍死待來。因何正法眼藏。卻向瞎驢邊滅。臨濟行計速速。三聖又卻匆匆。因斯父子情忘。遂使後人失望。若不得流水。多應過別山)。
南嶽下五世(臨濟下一世)
興化存獎禪師(臨濟玄法嗣)
魏府興化存獎禪師。在三聖會裡為首座。常曰。我向南方行腳一遭。拄杖頭。不曾撥著。一個會佛法底人。三聖聞得。問曰。你具甚麼眼。便恁么道。師便喝。三聖曰。須是你始得。后大覺聞舉。遂曰。作么生得風吹到大覺門裡來。師後到大覺。為院主。一日大覺喚院主。我聞。你道向南方行腳一遭。拄杖頭不曾撥著
【現代漢語翻譯】 句。問取堂中二首座（承天宗云：『臨濟這話，跑死了天下的和尚。我卻不這樣，當時見僧人舉話，只說一對無孔鐵錘。』昭覺勤云：『正令到來，諸侯都要避道。』大溈智云：『怎麼是賓主分明的道理？如果領會了，就像一對孤雁，猛地高飛。如果還不明白，就像一對鴛鴦，在池中獨立。』）○ 師父後來居住在大名府興化寺東堂。咸通八年（867年）丁亥四月十日，將要圓寂時，說了傳法偈：『順著水流不止，問它為什麼？真照無邊，說給他人聽。離相離名，人不稟受，吹毛劍用完了，要趕快磨。』又對眾人說：『我圓寂后，不能滅卻我的正法眼藏（正法眼藏：指佛法精髓）。』三聖出來說：『怎敢滅卻和尚的正法眼藏？』師父說：『以後有人問你，向他怎麼說？』三聖便喝。師父說：『誰知道我的正法眼藏，卻在這瞎驢邊滅卻。』說完就端坐圓寂了。（溈山秀云：『古人忍死等待來者，為什麼正法眼藏，卻在這瞎驢邊滅卻？臨濟走得太快，三聖又太匆忙，因此父子情誼都忘了，使得後人失望。如果沒有流水，多半要過別山了。』）
南嶽下五世（臨濟下一世）
興化存獎禪師（臨濟玄法嗣）
魏府興化存獎禪師，在三聖會裡擔任首座。常說：『我向南方行腳一遭，拄杖頭，不曾碰到一個會佛法的人。』三聖聽了，問道：『你有什麼眼力，便這樣說？』師父便喝。三聖說：『必須是你才行。』後來大覺聽說了，便說：『怎麼能讓風吹到大覺門裡來？』師父後來到了大覺，擔任院主。一日，大覺叫院主，說：『我聽說，你說道向南方行腳一遭，拄杖頭不曾碰到
【English Translation】 Verse. Asked the two head seat in the hall (Chengtian Zong said: 'Linji's words killed all the monks in the world. I don't think so. When I saw the monk raising the question, I just said a pair of iron hammers without holes.' Zhaojue Qin said: 'When the right order comes, the princes should avoid it.' Dawei Zhi said: 'How is the principle of distinguishing between guest and host? If you understand it, it's like a pair of lone geese, flying high. If you don't understand it, it's like a pair of mandarin ducks, standing alone in the pond.') ○ The master later lived in the east hall of Xinghua Temple in Daming Prefecture. On the tenth day of the fourth month of the eighth year of Xiantong (867), when he was about to pass away, he said the Dharma transmission verse: 'Following the flow without stopping, ask why? True illumination is boundless, tell it to others. Separated from form and name, people do not receive it, the hair-blowing sword is used up, and it must be sharpened quickly.' He also said to the crowd: 'After I pass away, you must not destroy my Eye-treasury of the True Dharma (正法眼藏: refers to the essence of Buddhism).' San Sheng came out and said: 'How dare you destroy the Eye-treasury of the True Dharma of the monk?' The master said: 'If someone asks you in the future, what will you say to him?' San Sheng then shouted. The master said: 'Who knows my Eye-treasury of the True Dharma, but it is destroyed by this blind donkey.' After saying that, he sat in meditation and passed away. (Weishan Xiu said: 'The ancients endured death to wait for the coming, why is the Eye-treasury of the True Dharma destroyed by this blind donkey? Linji walked too fast, and San Sheng was too hasty, so the father and son forgot their feelings, which disappointed future generations. If there is no flowing water, it should pass another mountain.')
Fifth generation under Nanyue (first generation under Linji)
Zen Master Xinghua Cunjang (successor of Linji's profound Dharma)
Zen Master Xinghua Cunjang of Weifu was the head seat in the San Sheng assembly. He often said: 'I have traveled to the south once, and the head of my staff has never touched a person who knows the Buddha's Dharma.' San Sheng heard this and asked: 'What kind of eyes do you have to say that?' The master then shouted. San Sheng said: 'It must be you.' Later, Dajue heard about it and said: 'How can the wind blow into the gate of Dajue?' The master later arrived at Dajue and became the abbot. One day, Dajue called the abbot and said: 'I heard that you said that you traveled to the south once, and the head of your staff never touched
一個會佛法底。你憑個甚麼道理。與么道。師便喝。大覺便打。師又喝。大覺又打。師來日從法堂過。大覺召院主。我直下疑你昨日這兩喝。師又喝。大覺又打。師再喝。大覺又打。師曰。某甲於三聖師兄處。學得個賓主句。總被師兄折倒了也。愿與某甲個安樂法門。大覺曰。這瞎漢。來這裡納敗缺。脫下衲衣。痛打一頓。師于言下。薦得臨濟先師于黃檗處吃棒底道理。師后開堂日。拈香曰。此一炷香。本為三聖師兄。三聖於我太孤。本為大覺師兄。大覺於我太賒。不如供養臨濟先師○師有時喚僧。僧應諾。師曰。點即不到。又喚一僧。僧應諾。師曰。到即不點○僧問。四方八面來時如何。師曰。打中間底。僧便禮拜。師曰。昨日赴個村齋。中途遇一陣卒風㬥雨。卻向古廟裡。亸避得過(晦堂心頌云。一不是二不成。落花芳草伴啼鶯。閑庭雨歇夜初靜。片月還從海上生 徑山杲頌云。古廟裡頭迴避得。紙錢堆里暗嗟吁。閑神野鬼都驚怕。只為渠儂識梵書 天童華云。眾中商量道。向古廟裡避得過。是空劫已前自己。又道。便是他安身立命處。殊不知腰纏十萬貫。騎鶴上揚州。又云。我見燈明佛。本光瑞如此)○示眾。我聞前廊下也喝。后架里也喝。諸子。汝莫盲喝亂喝。直饒喝得興化。向虛空里。卻撲下來。一點氣也
【現代漢語翻譯】 現代漢語譯本 一個懂得佛法的人，你憑什麼道理這樣說？（與么道：如此說） 師父便喝斥他。大覺禪師便打他。那人又喝斥。大覺禪師又打。師父第二天從法堂經過，大覺禪師叫來院主說：『我一直懷疑你昨天這兩聲喝。』 師父又喝斥，大覺禪師又打。師父再次喝斥，大覺禪師又打。師父說：『我從三聖師兄那裡，學到了賓主句（賓：指客觀事物；主：指主觀認識。賓主句：指能透過現象抓住本質的語句），全被師兄您給破斥了。希望您能給我一個安樂的法門。』 大覺禪師說：『你這瞎漢，來這裡認輸。』 脫下他的僧衣，痛打一頓。師父在言語之下，領悟了臨濟禪師在黃檗禪師處捱打的道理。師父後來開堂說法時，拈香說道：『這第一炷香，本是為三聖師兄而設。三聖師兄對我太冷淡。本是為大覺師兄而設。大覺師兄對我太寬容。不如供養臨濟先師。』 師父有時呼喚僧人，僧人應答。師父說：『點名卻不在。』 又呼喚一個僧人，僧人應答。師父說：『在卻不點名。』 有僧人問：『四面八方來時如何？』 師父說：『打中間的。』 僧人便禮拜。師父說：『昨天去赴一個村裡的齋飯，中途遇到一陣狂風暴雨，卻在古廟裡，躲避了過去。』（晦堂心頌說：『一不是二不成，落花芳草伴啼鶯。閑庭雨歇夜初靜，片月還從海上生。』 徑山杲頌說：『古廟裡頭回避得，紙錢堆里暗嗟吁。閑神野鬼都驚怕，只為渠儂識梵書。』 天童華說：『眾人商量道，向古廟裡避得過，是空劫已前自己。又道，便是他安身立命處。殊不知腰纏十萬貫，騎鶴上揚州。又云，我見燈明佛（過去佛之一），本光瑞如此。』） 師父開示眾人說：『我聽到前廊下也在喝斥，后架里也在喝斥。各位，你們不要盲目地喝斥亂喝斥。即使喝斥得像興化禪師那樣，向虛空里，卻撲了下來，一點氣息也沒有。』
【English Translation】 English version A person who understood Buddhism asked: 'Based on what principle do you say that?' The master then shouted. Great Awareness (大覺, Dajue) then struck him. The person shouted again. Great Awareness struck him again. The next day, the master passed by the Dharma hall. Great Awareness summoned the head monk and said: 'I have been doubting those two shouts of yours yesterday.' The master shouted again. Great Awareness struck him again. The master shouted once more. Great Awareness struck him again. The master said: 'I learned the guest-host principle (賓主句, binzhu ju: guest refers to objective things; host refers to subjective understanding. binzhu ju refers to sentences that can grasp the essence through phenomena) from my fellow disciple, Three Saints (三聖, Sansheng), but it has all been refuted by you, senior monk. I wish you would grant me a peaceful Dharma gate.' Great Awareness said: 'You blind fool, coming here to admit defeat.' He took off the master's robe and beat him severely. Under these words, the master understood the principle of how Linji (臨濟) received beatings from Huangbo (黃檗). Later, on the day the master opened the Dharma hall, he offered incense and said: 'This first stick of incense is originally for my fellow disciple, Three Saints. Three Saints is too aloof to me. It is originally for my fellow disciple, Great Awareness. Great Awareness is too lenient to me. It is better to offer it to the ancestral teacher Linji.' Sometimes the master would call a monk, and the monk would answer. The master said: 'Called but not present.' He called another monk, and the monk answered. The master said: 'Present but not called.' A monk asked: 'What about when coming from all directions?' The master said: 'Strike the one in the middle.' The monk then bowed. The master said: 'Yesterday I went to a village feast, and on the way, I encountered a sudden storm, but I was able to take shelter in an old temple.' (Heart Song of Huitang (晦堂心): 'One is not, two is not complete, falling flowers and fragrant grass accompany the singing orioles. The idle courtyard is quiet after the rain, and a sliver of moon still rises from the sea.' Song of Jingshan Gao (徑山杲): 'Taking shelter in the old temple, sighing secretly in the pile of paper money. The idle gods and wild ghosts are all frightened, only because they recognize the Sanskrit scriptures.' Tiantong Hua (天童華) said: 'The crowd discussed, saying that taking shelter in the old temple is the self before the kalpa of emptiness. Also said, it is the place where he settles down and establishes his life. Little does he know that he carries ten thousand strings of cash and rides a crane to Yangzhou. Also said, I saw Dipamkara Buddha (燈明佛, Dengming Fo, one of the past Buddhas), his original radiance was like this.') The master instructed the assembly, saying: 'I hear shouting in the front corridor and shouting in the back frame. All of you, do not shout blindly and randomly. Even if you shout like Zen Master Xinghua (興化), falling down into the void, there would be not a trace of breath left.'
無。待我蘇息起來。向汝道未在。何故。我未曾向紫羅帳里撒真珠。與汝諸人去在。胡喝亂喝作么(徑山杲頌云。對眾全提摩竭令。豈是閑開兩片皮。喝下瞎驢成隊走。夢中推倒五須彌)○云居住三峰庵時。師問。權借一問。以為影草時如何。云居無對。師曰。想和尚答這話不得。不如禮拜了退。二十年後。云居曰。如今思量。當時不消道個何必。后遣化主到師處。師問。和尚住三峰庵時。老僧問伊。話對不得。如今道得也未。化主舉前話。師曰。云居二十年。祇道得個何必。興化即不然。爭如道個不必(三聖然云。云居二十年道得底。猶較他興化半月程 保寧勇云。明月照見夜行人 徑山杲云。何必不必。綿綿密密。覿面當機。有人續得末後句。許伊親見二尊宿)○師謂克賓維那曰。汝不久為唱導之師。克賓曰。不入這保社。師曰。會了不入。不會了不入。曰總不與么。師便打曰。克賓維那。法戰不勝。罰錢五貫。設饡飯一堂。次日師自白椎曰。克賓維那。法戰不勝。不得吃飯。即便出院(雪竇顯云。克賓要承嗣興化。罰錢出院且置。卻須索這。一頓棒始得。且問諸人。棒既吃了。作么生索。雪竇要斷不平之事。今夜與克賓維那雪屈。以拄杖一時打散 云居舜云。大冶精金。應無變色。其奈興化令行大嚴。不是克賓
【現代漢語翻譯】 現代漢語譯本： 無。待我休息過來，再告訴你未說之語。為何？我未曾在紫羅帳里撒下珍珠，與你們諸位去說這些。胡亂喧譁作甚？（徑山杲頌云：『當衆全盤托出摩竭之令，豈是隨便張開兩片嘴皮。一聲喝下，瞎驢成群奔走，夢中推倒五座須彌山。』） 云居居住在三峰庵時，興化問：『暫且借用一問，作為試探之草，此時如何？』云居沒有回答。興化說：『想和尚答不上這話，不如禮拜後退下。』二十年後，云居說：『如今思量，當時不必說個「何必」。』後來派遣化主到興化處，興化問：『和尚住在三峰庵時，老僧問他，話答不上來，如今能答上來嗎？』化主舉了之前的話。興化說：『云居二十年，只說得出個「何必」。興化卻不是這樣，不如說個「不必」。』（三聖然云：『云居二十年說出的，還比興化慢了半個月。』保寧勇云：『明月照見夜行人。』徑山杲云：『何必不必，綿綿密密，覿面當機，有人能續上末後一句，就允許他親見二位尊宿。』） 興化對克賓維那說：『你不久將成為唱導之師。』克賓說：『不加入這保社。』興化說：『會了不加入，不會了也不加入？』克賓說：『總不是這樣。』興化便打他，說：『克賓維那，法戰不勝，罰錢五貫，設一堂齋飯。』次日，興化親自白椎說：『克賓維那，法戰不勝，不得吃飯。』隨即離開寺院。（雪竇顯云：『克賓要繼承興化，罰錢出院暫且不論，卻須索要這一頓棒才行。且問諸位，棒既然吃了，怎麼索要？雪竇要斷不平之事，今夜用拄杖一時打散。』云居舜云：『大冶精金，應無變色，只是興化法令太嚴，不是克賓所能承受。』）
【English Translation】 English version: None. I will tell you what has not been said after I have rested. Why? I have never scattered pearls in a purple silk tent to tell you all these things. What is the point of shouting and yelling randomly? (Jingshan Gao's verse says: 'Presenting the command of Magadha completely to the crowd, how could it be just opening two pieces of skin casually? With one shout, blind donkeys run in droves, overturning five Mount Sumerus in a dream.') When Yunju lived in the Three Peaks Hermitage, Xinghua asked: 'Let me borrow a question as a test, what about this time?' Yunju did not answer. Xinghua said: 'I think the venerable cannot answer this question, it is better to bow and retreat.' Twenty years later, Yunju said: 'Now thinking about it, there was no need to say "Why bother?"' Later, he sent a fundraiser to Xinghua's place. Xinghua asked: 'When the venerable lived in the Three Peaks Hermitage, the old monk asked him, and he could not answer the question. Can he answer it now?' The fundraiser mentioned the previous question. Xinghua said: 'Yunju only managed to say "Why bother?" after twenty years. Xinghua is not like that, it is better to say "No need."' (Sansheng Ran said: 'What Yunju said after twenty years is still half a month slower than Xinghua.' Baoning Yong said: 'The bright moon illuminates the night traveler.' Jingshan Gao said: 'Why bother, no need, intimately and closely, face to face at the opportune moment, if someone can continue the last sentence, they will be allowed to see the two venerable ones in person.') Xinghua said to Keqin, the director: 'You will soon become a teacher of chanting.' Keqin said: 'I will not join this protection society.' Xinghua said: 'You will not join if you understand, and you will not join if you do not understand?' Keqin said: 'It is not always like that.' Xinghua then hit him and said: 'Keqin, the director, lost the Dharma battle, fined five strings of cash, and provided a vegetarian meal.' The next day, Xinghua personally announced: 'Keqin, the director, lost the Dharma battle and is not allowed to eat.' Then he left the monastery. (Xuedou Xian said: 'Keqin wants to inherit Xinghua, fining him and expelling him from the monastery is another matter, but he must be asked for this beating. Let me ask everyone, since the beating has been taken, how to ask for it back? Xuedou wants to resolve the injustice, and tonight he will scatter it all with his staff.' Yunju Shun said: 'The finest gold from the great furnace should not change color, but Xinghua's orders are too strict, and Keqin cannot bear it.')
維那。也大難承當。若是如今泛泛之徒。翻轉麵皮多少時也 徑山杲云。云居拗曲作直。妙喜道。要作臨濟烜赫兒孫。直須翻轉麵皮始得 楚石琦云。克賓法戰不勝。興化據令而行。稱提臨濟宗風。揭示正法眼藏。棒頭出孝子。佛法無人情。當時將謂茅長短。燒卻元來地不平 徑山信云。賊是小人。智過君子。興化腳跟。被克賓掀起半空。過一小劫。方得著地。克賓古佛。其心安如海。會么。賣盡衣單。終不赤膊。好則好矣。美則盡美。生鐵橛子。只不得飯吃)○師在臨濟為侍者。洛浦來參。臨濟問。甚處來。洛浦曰。鑾城來。臨濟曰。有事相借問得么。洛浦曰。新戒不會。臨濟曰。打破大唐國。覓個不會底人也無。參堂去。師隨後請問曰。適來新到。是成他褫。不成褫他。臨濟曰。我誰管你成褫不成褫。師曰。和尚祇解將死雀就地彈。不解將一轉語蓋覆卻。臨濟曰。你又作么生。師曰。請和尚作新到。臨濟遂曰。新戒不會。師曰。卻是老僧罪過。臨濟曰。你語藏鋒。師擬議。臨濟便打。至晚臨濟又曰。我今日問新到。是將死雀就地彈。就窠子里打。及至你出得語。又喝起了。向青雲里打。師曰。草賊大敗。臨濟便打○示眾曰。若是作家戰將。便請單刀直入。更莫如何若何。有旻德禪師。出禮拜起便喝。師亦喝。旻德
【現代漢語翻譯】 現代漢語譯本：維那（寺院中負責維持秩序的僧人）。也太難承擔了。如果是現在那些平庸之輩，翻臉變卦要多少次啊！徑山杲（徑山杲禪師）說：『云居（云居山真如寺）把彎曲的說成直的。』妙喜（大慧宗杲禪師）道：『要做臨濟（臨濟宗）烜赫的子孫，必須翻轉麵皮才行。』楚石琦（楚石梵琦禪師）說：『克賓（克賓禪師）法戰不勝，興化（興化存獎禪師）依據號令而行。稱揚提倡臨濟宗的風範，揭示正法眼藏（佛法精髓）。棒下出孝子，佛法無人情。當時還以為茅草有長短，燒掉之後才知道原來地不平。』徑山信（徑山信禪師）說：『賊是小人，但智謀卻超過君子。興化的腳跟，被克賓掀起半空，過了一小劫（極長的時間）才得落地。克賓古佛，他的心安如大海。會嗎？賣盡衣物，終究不會赤身裸體。好是好啊，美是美啊，但生鐵橛子（比喻頑固不化的人）卻沒法吃飯。』 師父在臨濟（臨濟義玄禪師處）做侍者。洛浦（洛浦元安禪師）來參拜。臨濟問：『從哪裡來？』洛浦說：『從鑾城來。』臨濟說：『有件事想請教可以嗎？』洛浦說：『新戒（剛受戒的僧人）不會。』臨濟說：『打破大唐國（唐朝，公元618年-907年），也找不到一個什麼都不會的人啊。去參堂吧。』師父隨後請問說：『剛才新來的，是成就了他，還是褫奪了他？』臨濟說：『我管你成就還是褫奪？』師父說：『和尚只會將死雀在地上彈，不會用一句轉語掩蓋過去。』臨濟說：『你又想怎麼樣？』師父說：『請和尚做新來的。』臨濟於是說：『新戒不會。』師父說：『卻是老僧的罪過。』臨濟說：『你說話藏鋒芒。』師父剛想說話，臨濟就打。到了晚上，臨濟又說：『我今天問新來的，是將死雀在地上彈，還是在鳥窩裡打？等到你說了話，又喝起來了，向青雲里打。』師父說：『草寇大敗。』臨濟就打。 師父開示大眾說：『如果是真正的將領，就請單刀直入，不要再問如何如何。』有旻德禪師，出來禮拜后就喝。師父也喝。』
【English Translation】 English version: Vina (the monk in charge of maintaining order in the monastery). It's too difficult to undertake. If it were the mediocre people of today, how many times would they change their faces! Jing Shan Gao (Chan Master Jing Shan Gao) said: 'Yun Ju (Zhenru Temple on Yunju Mountain) calls the crooked straight.' Miao Xi (Chan Master Dahui Zonggao) said: 'To be a glorious descendant of Linji (Linji School), one must turn one's face.' Chu Shi Qi (Chan Master Chushi Fanqi) said: 'Ke Bin (Chan Master Kebin) was defeated in the Dharma battle, and Xinghua (Chan Master Xinghua Cunjiang) acted according to the decree. Praising and promoting the style of the Linji School, revealing the true Dharma eye treasury (the essence of Buddhism). Filial sons come from the stick, and the Buddha-dharma has no human sentiment. At that time, it was thought that the thatch was of different lengths, but after burning it, it was realized that the ground was uneven.' Jing Shan Xin (Chan Master Jing Shan Xin) said: 'Thieves are petty people, but their wisdom surpasses that of gentlemen. Xinghua's heels were lifted into the air by Ke Bin, and it took a small kalpa (an extremely long time) to land. Ancient Buddha Ke Bin, his heart is as peaceful as the sea. Do you understand? Sell all your clothes, and you will never be naked. Good is good, beautiful is beautiful, but an iron pestle (a metaphor for an unyielding person) cannot eat.' The master was a attendant at Linji's (Chan Master Linji Yixuan). Luopu (Chan Master Luopu Yuan'an) came to pay respects. Linji asked: 'Where do you come from?' Luopu said: 'From Luancheng.' Linji said: 'Is it okay to ask you something?' Luopu said: 'The new initiate (newly ordained monk) doesn't know.' Linji said: 'Even if you break the Tang Dynasty (618-907 AD), you won't find someone who doesn't know anything. Go to the meditation hall.' The master then asked: 'The newcomer just now, did he achieve him, or did he deprive him?' Linji said: 'Do I care whether you achieve or deprive?' The master said: 'The abbot only knows how to flick a dead sparrow on the ground, and doesn't know how to cover it up with a turning phrase.' Linji said: 'What do you want to do?' The master said: 'Please let the abbot be the newcomer.' Linji then said: 'The new initiate doesn't know.' The master said: 'It's the old monk's fault.' Linji said: 'Your words hide sharpness.' As soon as the master was about to speak, Linji hit him. In the evening, Linji said again: 'Today I asked the newcomer, is it to flick a dead sparrow on the ground, or to hit it in the nest? When you speak, you shout again, hitting it in the blue clouds.' The master said: 'The bandit army is defeated.' Linji hit him. The master instructed the assembly: 'If you are a true general, please go straight to the point, don't ask how or how. There was Chan Master Min De, who came out to bow and then shouted. The master also shouted.'
又喝。師亦喝。旻德禮拜歸眾。師曰。適來若是別人。三十棒。一棒也較不得。何故。為他旻德會一喝。不作一喝用(首山念云。看他興化與么用。為甚麼放得他過。諸上座且道。甚麼處是一喝不作一喝用。前一喝。后一喝。且道。那個是賓。那個是主。雖然如是。亦須仔細。便下座。又云。二俱有過。二俱無過 瑯玡覺云。且道。那一喝。不作一喝用。興化若無後語。疑殺天下人。雖然如是。曉者還稀 昭覺勤云。作家相見。須是恁么。機如掣電。眼似流星。原始要終。扶頭接尾。所謂羽毛相似。言氣相合。只如兩家互換相喝。且作么生辨得一喝。不作一喝用。要承當臨濟正法眼藏。須明取二老宿意。且道。意作么生。百尺竿頭須進步。紫羅帳里撒真珠 教忠光云。興化與旻德。各出隻手。要發明臨濟正法眼藏。殊不知。臨濟一宗掃土而盡。且道。利害在什麼處。具眼者辨取)○師見同參來。才上法堂。師便喝。僧亦喝。師又喝。僧亦喝。師近前拈棒。僧又喝。師曰。你看這瞎漢。猶作主在。僧擬議。師直打下法堂。侍者請問。適來那僧。有甚觸忤和尚。師曰。他適來。也有權。也有實。也有照。也有用。及乎我將手向伊麵前橫兩橫。到這裡。卻去不得。似這般瞎漢。不打更待何時(昭覺勤云。辨王庫刀。振涂毒鼓
【現代漢語翻譯】 現代漢語譯本 又喝（hè）。師亦喝（hè）。旻德（Minde，人名）禮拜歸眾。師曰：『適來若是別人，三十棒，一棒也較不得。何故？為他旻德（Minde）會一喝（hè），不作一喝（hè）用。』（首山（Shoushan，山名）念云：『看他興化（Xinghua，地名）與么用，為甚麼放得他過？諸上座且道，甚麼處是一喝（hè）不作一喝（hè）用？前一喝（hè），后一喝（hè），且道，那個是賓，那個是主？雖然如是，亦須仔細。』便下座。又云：『二俱有過，二俱無過。』瑯玡覺（Langye Jue，人名）云：『且道，那一喝（hè），不作一喝（hè）用？興化（Xinghua）若無後語，疑殺天下人。雖然如是，曉者還稀。』昭覺勤（Zhaojue Qin，人名）云：『作家相見，須是恁么。機如掣電，眼似流星。原始要終，扶頭接尾。所謂羽毛相似，言氣相合。只如兩家互換相喝（hè），且作么生辨得一喝（hè）不作一喝（hè）用？要承當臨濟（Linji，人名）正法眼藏，須明取二老宿意。且道，意作么生？百尺竿頭須進步，紫羅帳里撒真珠。』教忠光（Jiaozhong Guang，人名）云：『興化（Xinghua）與旻德（Minde），各出隻手，要發明臨濟（Linji）正法眼藏，殊不知，臨濟（Linji）一宗掃土而盡。且道，利害在什麼處？具眼者辨取。』） 師見同參來，才上法堂，師便喝（hè）。僧亦喝（hè）。師又喝（hè）。僧亦喝（hè）。師近前拈棒，僧又喝（hè）。師曰：『你看這瞎漢，猶作主在。』僧擬議，師直打下法堂。侍者請問：『適來那僧，有甚觸忤和尚？』師曰：『他適來，也有權，也有實，也有照，也有用。及乎我將手向伊麵前橫兩橫，到這裡，卻去不得。似這般瞎漢，不打更待何時？』（昭覺勤（Zhaojue Qin）云：『辨王庫刀，振涂毒鼓。』）
【English Translation】 English version Again, he shouted 'Hè!'. The master also shouted 'Hè!'. Minde (Minde, a person's name) bowed and returned to the assembly. The master said, 'If it had been someone else just now, thirty blows, not even one blow could be spared. Why? Because this Minde (Minde) knows how to shout 'Hè!', but doesn't use the shout 'Hè!' as a shout.' (Shoushan (Shoushan, name of a mountain) commented, 'Look at how Xinghua (Xinghua, a place name) uses it like this, why did he let him pass? All of you, what is the place where a shout 'Hè!' is not used as a shout 'Hè!'? The first shout 'Hè!', the second shout 'Hè!', tell me, which one is the guest, which one is the host? Even so, you must be careful.' Then he stepped down from the seat. He also said, 'Both are at fault, both are without fault.') Langye Jue (Langye Jue, a person's name) said, 'Tell me, which shout 'Hè!' is not used as a shout 'Hè!'? If Xinghua (Xinghua) had no further words, he would confuse everyone in the world. Even so, those who understand are still rare.' Zhaojue Qin (Zhaojue Qin, a person's name) said, 'When masters meet, it must be like this. Their minds are like lightning, their eyes like shooting stars. From beginning to end, supporting the head and connecting the tail. So-called feathers are similar, words and energy are in harmony. Just like two families exchanging shouts 'Hè!', how can you distinguish a shout 'Hè!' that is not used as a shout 'Hè!'? To inherit the Linji (Linji, a person's name) orthodox Dharma eye treasury, you must understand the intentions of the two old masters. Tell me, what is the intention? You must take a step forward from the hundred-foot pole, and scatter real pearls in the purple silk tent.' Jiaozhong Guang (Jiaozhong Guang, a person's name) said, 'Xinghua (Xinghua) and Minde (Minde) each put out a hand to reveal the Linji (Linji) orthodox Dharma eye treasury, but they don't know that the Linji (Linji) sect has been swept away completely. Tell me, where is the advantage and disadvantage? Those with eyes, discern it.') The master saw a fellow practitioner come, and as soon as he ascended the Dharma hall, the master shouted 'Hè!'. The monk also shouted 'Hè!'. The master shouted again 'Hè!'. The monk also shouted 'Hè!'. The master stepped forward and picked up the stick, the monk shouted again 'Hè!'. The master said, 'Look at this blind man, still acting as the master.' The monk hesitated, and the master struck him straight down from the Dharma hall. The attendant asked, 'What offense did that monk commit against the abbot just now?' The master said, 'Just now, he had both power and substance, both illumination and function. But when I held my hand horizontally in front of his face, he couldn't get past this point. A blind man like this, when should I strike him if not now?' (Zhaojue Qin (Zhaojue Qin) said, 'Distinguish the king's treasury sword, shake the poisoned drum.')
。掣電未足以擬其迅。震雷未足以方其威。可謂善驅耕夫之牛。能奪饑人之食。只如主賓互換。有照有用。有權有實。則且置。甚處是興化將手向伊麵前。劃兩遭處。若這裡洞明。可以荷負臨濟正法眼藏。如或泥水未分。未免瞎驢隨大隊 天童華云。興化門墻千仞。從來家法森嚴。這僧暗透重關。要看洞中春色。好則好。未免二俱失利。只如興化道。我將手向伊麵前橫兩橫。又作么生。天堂未就。地獄先成 育王光云。高提祖印。獨耀寰中。大啟洪爐。烹凡煅聖。非興化不能驗同參。非同參不能見興化。直得主賓互換。照用雙行。且道。那裡是興化將手向伊麵前橫兩橫處。這裡明得。臨濟一宗。掃土而盡。脫或未然。卓拄杖一下。金鏃慣調曾百戰。鐵鞭多力恨無仇)○後唐莊宗。車駕幸河北。回至魏府行宮。詔師問曰。朕收中原。獲得一寶。未曾有人酬價。師曰。請陛下寶看。帝以兩手。舒幞頭腳。師曰。君王之寶。誰敢酬價。(報慈遂徴云。且道。興化肯莊宗。不肯莊宗。若肯莊宗。興化眼在甚麼處。若不肯莊宗。過在甚麼處 雪竇顯云。至尊所得。只可傍觀。若非興化作家。往往高價酬卻 翠巖芝云。興化當時下一著。可謂酩酊。如今作么生斷 云峰悅云。真不掩偽。曲不藏直。有眼底辨取 黃龍心云。興化一期
。見機而作。爭奈埋沒伊一朝天子。當時若但向道。蚌蛤之珠收得。也無用處。教伊向後別有生涯。免得遞相鈍置。而今若有人問。又作么生酬價)龍顏大悅。賜紫衣師號。師皆不受。乃賜馬。與師乘騎。馬忽驚。師墜傷足。師喚院主。與我做個木柺子。院主做了將來。師接得繞院行。問僧曰。汝等還識老僧么。曰爭得不識和尚。師曰。𨁸腳法師。說得行不得。又至法堂。令維那聲鐘集眾。師曰。還識老僧么。眾無對。師擲下柺子。端然而逝。
寶壽沼禪師(臨濟玄法嗣)
鎮州寶壽沼禪師。(第一世)因僧問訊次。師曰。百千諸聖。盡不出此方丈內。曰祇如古人道。大千沙界海中漚。未審此方丈。向甚麼處著。師曰。千聖現在。曰阿誰證明。師便擲下拂子。僧從西過東立。師便打。僧曰。若不久參。焉知端的。師曰。三十年後。此話大行(昭覺勤云。寶壽向方丈里。佈網張羅。這僧向鉤餌邊。擎頭帶角。三度衝浪上來。三度被來籠罩。且道。他得個甚麼。還會么。重賞之下。必有勇夫)○趙州來。師在禪床。背面而坐。趙州展坐具禮拜。師起入方丈。趙州收坐具而出○胡釘鉸參。師問。汝莫是胡釘鉸么。曰不敢。師曰。還釘得虛空么。曰請和尚打破。師便打。胡曰。和尚莫錯打某甲。師曰。向後有多口
阿師。與你點破在。胡後到趙州。舉前話。趙州曰。汝因甚麼被他打。胡曰。不知過在甚麼處。趙州曰。祇這一縫。尚不奈何。胡於此有省。趙州曰。且釘這一縫(雪竇顯云。我要打這三個漢。一打趙州。不合瞎卻胡釘鉸眼。二打保壽。不能塞斷趙州口。三打胡釘鉸。不合放過保壽。驀拈拄杖云。更有一個。大眾一時退。乃擊禪床一下 溈山喆云。這漢雖然省去。可惜趙州。當時待他道。某甲過在甚處。劈脊便棒。非但承他保壽威光。亦乃與叢林。為龜爲鑑 溈山果云。保壽大似無風起浪。平地生堆。胡釘鉸貪程太速。不覺墮坑落塹。若不遇趙州點破。爭得歸家穩坐。大眾且道。那裡是趙州點破處。要會么。良久云。斬新日月。特地乾坤 徑山杲云。直饒釘得這一縫。點檢將來。亦非好手。可憐兩個老禪翁。卻對俗人說家醜 鼓山永云。保壽雖具打破虛空底鉗錘。未免傷鋒犯手。胡公末後悟去。誰知眼尚𪾾眵)○西院來參問。踏倒化城來時如何。師曰。不斬死漢。西院曰斬。師便打。西院連道斬斬。師又隨聲打。師卻回方丈曰。適來這僧。將赤肉。抵他干棒。有甚死急。
三聖慧然禪師(臨濟玄法嗣)
鎮州三聖院慧然禪師。自臨濟受訣。遍歷叢林。至仰山。仰山問。汝名甚麼。師曰慧寂。仰山曰。慧寂
【現代漢語翻譯】 現代漢語譯本 阿師（對禪師的尊稱）。與你點破就在這裡。胡（指胡釘鉸）後來到了趙州（地名，也指趙州禪師）。舉起之前的話頭。趙州禪師說：『你因為什麼被他打？』胡說：『不知道過錯在哪裡。』趙州禪師說：『僅僅這一縫隙，尚且難以奈何。』胡於此事有所領悟。趙州禪師說：『姑且釘住這一縫隙。』（雪竇顯禪師評論說：『我要打這三個漢。一打趙州禪師，不應該瞎了胡釘鉸的眼睛。二打保壽禪師，不能堵住趙州禪師的口。三打胡釘鉸，不應該放過保壽禪師。』隨即拿起拄杖說：『還有一個。』大眾一時退後。於是敲擊禪床一下。溈山喆禪師評論說：『這漢雖然有所領悟，可惜了趙州禪師。當時應該等他說：『我某甲過錯在哪裡？』就劈頭一棒。非但承接了他的保壽禪師的威光，也為叢林，作為龜鑑。』溈山果禪師評論說：『保壽禪師太像無風起浪，平地生堆。胡釘鉸貪圖路程太快，不知不覺掉入坑裡。若不是遇到趙州禪師點破，怎能安穩地回到家。』大眾且說，哪裡是趙州禪師點破的地方？想要知道嗎？良久說：『嶄新的日月，特別的天地。』徑山杲禪師評論說：『即使釘住了這一縫隙，仔細檢查起來，也不是好手。可憐兩個老禪翁，卻對俗人說家醜。』鼓山永禪師評論說：『保壽禪師雖然具有打破虛空的鉗錘，未免傷了鋒芒，犯了手。胡公最後悟去，誰知眼睛還沾著眼屎。』）西院禪師來參問，『踏倒化城（佛教用語，比喻虛幻不實的事物）來時如何？』禪師說：『不斬死漢。』西院禪師說『斬』。禪師便打。西院禪師連續說『斬斬』。禪師又隨著聲音打。禪師卻回到方丈說：『剛才這個僧人，將赤肉，抵擋他的干棒，有什麼死急的？』 鎮州三聖院慧然禪師（臨濟玄禪師的法嗣） 鎮州（地名）三聖院的慧然禪師，自從臨濟禪師那裡接受心法，遊歷各個叢林。到達仰山（地名，也指仰山慧寂禪師）時，仰山禪師問：『你叫什麼名字？』禪師說：『慧寂。』仰山禪師說：『慧寂？』
【English Translation】 English version Master. The breakthrough is right here with you. Hu (referring to Hu Dingjiao) later arrived at Zhao Zhou (place name, also referring to Zen Master Zhao Zhou). He brought up the previous topic. Zen Master Zhao Zhou said, 'Why were you beaten by him?' Hu said, 'I don't know where my fault lies.' Zen Master Zhao Zhou said, 'Even this one seam is still difficult to deal with.' Hu had some understanding of this matter. Zen Master Zhao Zhou said, 'Let's nail this seam for now.' (Zen Master Xue Douxian commented, 'I want to hit these three men. First, hitting Zen Master Zhao Zhou, it shouldn't have blinded Hu Dingjiao's eyes. Second, hitting Zen Master Baoshou, it couldn't stop Zen Master Zhao Zhou's mouth. Third, hitting Hu Dingjiao, it shouldn't have let Zen Master Baoshou go.' Then he picked up his staff and said, 'There is still one more.' The crowd retreated at once. Then he struck the Zen bed once. Zen Master Wei Shan Zhe commented, 'Although this man has gained some understanding, it is a pity for Zen Master Zhao Zhou. At that time, he should have waited for him to say, 'Where is my fault?' and then hit him with a stick. Not only would he have inherited the prestige of Zen Master Baoshou, but he would also have served as a guide for the Sangha.' Zen Master Wei Shan Guo commented, 'Zen Master Baoshou is too much like stirring up waves without wind, creating a pile on flat ground. Hu Dingjiao was too eager to travel and unknowingly fell into a pit. If he hadn't met Zen Master Zhao Zhou's breakthrough, how could he have returned home safely?' Everyone, tell me, where is the place where Zen Master Zhao Zhou broke through? Do you want to know? After a long time, he said, 'Brand new sun and moon, special heaven and earth.' Zen Master Jing Shan Gao commented, 'Even if this seam is nailed, upon careful inspection, it is not a good hand. It is a pity that the two old Zen masters are telling family scandals to ordinary people.' Zen Master Gu Shan Yong commented, 'Although Zen Master Baoshou has the hammer to break through the void, he inevitably hurts the edge and offends the hand. Hu Gong finally realized it, who knew that his eyes were still covered with rheum.') Zen Master Xiyuan came to ask, 'How is it when stepping down the phantom city (Buddhist term, a metaphor for illusory things)?' The master said, 'I don't kill dead men.' Zen Master Xiyuan said 'Kill'. The master then hit him. Zen Master Xiyuan repeatedly said 'Kill Kill'. The master then hit him along with the sound. The master then returned to his abbot's room and said, 'Just now this monk, using his bare flesh, resisted his dry stick, what was the rush to die?' Zen Master Huiran of the Three Saints Monastery in Zhenzhou (Successor of Linji Xuan's Dharma) Zen Master Huiran of the Three Saints Monastery in Zhenzhou (place name), after receiving the Dharma from Zen Master Linji, traveled to various monasteries. When he arrived at Yangshan (place name, also referring to Zen Master Huiji of Yangshan), Zen Master Yangshan asked, 'What is your name?' The master said, 'Huiji.' Zen Master Yangshan said, 'Huiji?'
是我名。師曰。我名慧然。仰山大笑而已(雪竇顯頌云。雙收雙放若為宗。騎虎由來要絕功。笑罵不知何處去。只應千古動悲風 昭覺勤云。這個笑。與巖頭笑不同。巖頭笑有毒藥。這個笑千古萬古。清風凜凜地。為甚麼。雪竇末後卻道。只應千古動悲風。也是死而不弔。一時與你註解了也。爭奈天下人啖啄不入。不知落處。縱是山僧。也不知落處。諸人還知么 徑山杲云。兩個藏身露影漢。殊不顧旁觀者)○仰山因有官人相訪。仰山問。官居何位。曰推官。仰山豎起拂子曰。還推得這個么。官人無對。仰山令眾下語。皆不契。時師不安。在涅槃堂內將息。仰山令侍者去請下語。師曰。但道和尚今日有事。仰山又令侍者問。未審有甚麼事。師曰。再犯不容○到香嚴。香嚴問。甚處來。師曰臨濟。香嚴曰。將得臨濟喝來么。師以坐具驀口打○又到德山。才展坐具。德山曰。莫展炊巾。這裡無殘羹餿飯。師曰。縱有也無著處。德山便打。師接住棒。推向禪床上。德山大笑。師哭蒼天。便下參堂。(溈山行雲。三聖撥草瞻風。有舒有卷。德山看凡驗聖。有放有收。德山笑去即且置。三聖哭蒼天便出。意作么生。不貪香餌味。可謂碧潭龍 云巖游云。三聖便展坐具。作賊人心虛。德山云。不用展炊巾。尾巴露也。三聖云。設有
【現代漢語翻譯】 現代漢語譯本 『是我名。』仰山問：『你叫什麼名字？』那僧人回答：『我叫慧然。』仰山聽后只是大笑。（雪竇顯頌揚說：『雙收雙放，以什麼為宗旨？騎虎的人本來就要完全消除功勞。笑罵聲不知飄向何處，只應千古都在悲風中震盪。』昭覺勤說：『這個笑，與巖頭的笑不同。巖頭的笑里有毒藥。這個笑千古萬古，清風凜凜。為什麼呢？雪竇最後卻說，只應千古都在悲風中震盪。』這也是死了也不弔唁。一時都給你註解了。無奈天下人卻吃不進去，不知落在何處。縱然是山僧，也不知道落在何處。你們還知道嗎？徑山杲說：『兩個藏身露影的傢伙，一點也不顧及旁觀者。』） 仰山因為有官員來拜訪，仰山問：『您現在擔任什麼官職？』官員回答：『推官。』仰山舉起拂塵說：『能推得動這個嗎？』官員無言以對。仰山讓眾僧回答，都不合他的心意。當時三聖義端身體不適，在涅槃堂內休息。仰山讓侍者去請他回答。三聖義端說：『就說和尚我今天有事。』仰山又讓侍者問：『不知有什麼事？』三聖義端說：『再犯不容。』 三聖義端到了香嚴智閑處，香嚴智閑問：『從哪裡來？』三聖義端回答：『臨濟。』香嚴智閑說：『把臨濟的棒喝帶來了嗎？』三聖義端用坐具朝香嚴智閑的嘴打去。 三聖義端又到了德山宣鑒處，剛展開坐具，德山宣鑒說：『不用展開炊巾，這裡沒有殘羹餿飯。』三聖義端說：『縱然有，也沒有你下嘴的地方。』德山宣鑒便打他。三聖義端接住棒，推向禪床。德山宣鑒大笑。三聖義端哭喊蒼天，便離開了參堂。（溈山行說：『三聖義端撥草瞻風，有舒有卷。德山宣鑒看凡驗聖，有放有收。德山宣鑒笑去姑且不論，三聖義端哭喊蒼天便離開，意圖是什麼？不貪香餌的味道，真可謂是碧潭中的龍。』云巖遊說：『三聖義端便展開坐具，做賊人心虛。德山宣鑒說，不用展開炊巾，尾巴露出來了。三聖義端說，設有。』） 專有名詞解釋： 仰山(Yangshan)：唐代禪宗大師，俗姓葉，名慧寂。 雪竇顯(Xuedou Xian)：北宋雲門宗禪師，俗姓李，字隱之。 昭覺勤(Zhaojue Qin)：宋代禪宗大師，俗姓陸，法號克勤。 徑山杲(Jingshan Gao)：南宋臨濟宗禪師，俗姓 unknown，法號大慧宗杲。 臨濟(Linji)：唐代禪宗大師，俗姓邢，名義玄。 香嚴(Xiangyan)：唐代禪宗大師，俗姓待考，名智閑。 德山(Deshan)：唐代禪宗大師，俗姓周，名宣鑒。 溈山(Weishan)：唐代禪宗大師，俗姓趙，名靈佑。 云巖游(Yunyan You)：唐代禪宗大師，俗姓待考，名曇晟。 三聖(Sansheng)：唐代禪宗大師，俗姓待考，名慧然，后改名義端。 涅槃堂(Nirvana Hall)：寺院中僧人休息或病時居住的場所。 推官(Tuiguan)：古代官職名。 English version 'That is my name.' Yangshan asked, 'What is your name?' The monk replied, 'My name is Huiran.' Yangshan just laughed. (Xuedou Xian praised: 'Double gathering and double releasing, what is the purpose? Riding a tiger originally requires completely eliminating merit. Where did the laughter and scolding go? It should only shake the tragic wind for thousands of years.' Zhaojue Qin said: 'This laugh is different from Yan Tou's laugh. Yan Tou's laugh has poison. This laugh is for thousands and thousands of years, the breeze is awe-inspiring. Why? Xuedou finally said, it should only shake the tragic wind for thousands of years.' This is also not mourning after death. I will annotate it for you all at once. But the people of the world can't eat it, and don't know where it falls. Even the mountain monk doesn't know where it falls. Do you know? Jingshan Gao said: 'Two people hiding their bodies and revealing their shadows, not caring about the onlookers at all.') Because an official came to visit, Yangshan asked, 'What position do you hold?' The official replied, 'Investigating Officer.' Yangshan raised the whisk and said, 'Can you push this?' The official was speechless. Yangshan asked the monks to answer, but none of them met his intentions. At that time, Sansheng Yiduan was unwell and was resting in the Nirvana Hall. Yangshan asked the attendant to ask him to answer. Sansheng Yiduan said, 'Just say that I, the monk, have something to do today.' Yangshan asked the attendant again, 'I don't know what's the matter?' Sansheng Yiduan said, 'No second offense is allowed.' Sansheng Yiduan arrived at Xiangyan Zhixian's place, Xiangyan Zhixian asked, 'Where did you come from?' Sansheng Yiduan replied, 'Linji.' Xiangyan Zhixian said, 'Did you bring Linji's shout?' Sansheng Yiduan hit Xiangyan Zhixian's mouth with the sitting mat. Sansheng Yiduan also arrived at Deshan Xuanjian's place, and just unfolded the sitting mat, Deshan Xuanjian said, 'No need to unfold the cooking cloth, there is no leftover stale food here.' Sansheng Yiduan said, 'Even if there is, there is no place for you to put your mouth.' Deshan Xuanjian hit him. Sansheng Yiduan caught the stick and pushed it towards the Zen bed. Deshan Xuanjian laughed loudly. Sansheng Yiduan cried out to the sky and left the meditation hall. (Weishan Xing said: 'Sansheng Yiduan pulls grass and looks at the wind, sometimes stretching and sometimes rolling. Deshan Xuanjian looks at the ordinary and tests the holy, sometimes releasing and sometimes collecting. Deshan Xuanjian's laughter is put aside for the time being, Sansheng Yiduan cries out to the sky and leaves, what is the intention? Not greedy for the taste of fragrant bait, it can be called the dragon in the green pool.' Yunyan You said: 'Sansheng Yiduan then unfolded the sitting mat, the thief's heart is empty. Deshan Xuanjian said, no need to unfold the cooking cloth, the tail is exposed. Sansheng Yiduan said, if there is.') Explanation of proper nouns: Yangshan: (771-837) Zen master of the Tang Dynasty, with the secular surname Ye, named Huiji. Xuedou Xian: (980-1052) Zen master of the Yunmen sect in the Northern Song Dynasty, with the secular surname Li, named Yin Zhi. Zhaojue Qin: (1063-1135) Zen master of the Song Dynasty, with the secular surname Lu, Dharma name Keqin. Jingshan Gao: (1089-1163) Zen master of the Linji sect in the Southern Song Dynasty, secular surname unknown, Dharma name Dahui Zonggao. Linji: (died 866) Zen master of the Tang Dynasty, with the secular surname Xing, named Yixuan. Xiangyan: (died after 898) Zen master of the Tang Dynasty, secular surname to be determined, named Zhixian. Deshan: (782-865) Zen master of the Tang Dynasty, with the secular surname Zhou, named Xuanjian. Weishan: (771-853) Zen master of the Tang Dynasty, with the secular surname Zhao, named Lingyou. Yunyan You: (782-841) Zen master of the Tang Dynasty, secular surname to be determined, named Tansheng. Sansheng: (dates unknown) Zen master of the Tang Dynasty, secular surname to be determined, named Huiran, later renamed Yiduan. Nirvana Hall: A place in a temple where monks rest or live when they are sick. Investigating Officer: An ancient official title.
【English Translation】 "'That is my name.' Yangshan asked, 'What is your name?' The monk replied, 'My name is Huiran.' Yangshan just laughed. (Xuedou Xian praised: 'Double gathering and double releasing, what is the purpose? Riding a tiger originally requires completely eliminating merit. Where did the laughter and scolding go? It should only shake the tragic wind for thousands of years.' Zhaojue Qin said: 'This laugh is different from Yan Tou's laugh. Yan Tou's laugh has poison. This laugh is for thousands and thousands of years, the breeze is awe-inspiring. Why? Xuedou finally said, it should only shake the tragic wind for thousands of years.' This is also not mourning after death. I will annotate it for you all at once. But the people of the world can't eat it, and don't know where it falls. Even the mountain monk doesn't know where it falls. Do you know? Jingshan Gao said: 'Two people hiding their bodies and revealing their shadows, not caring about the onlookers at all.')" "Because an official came to visit, Yangshan asked, 'What position do you hold?' The official replied, 'Investigating Officer.' Yangshan raised the whisk and said, 'Can you push this?' The official was speechless. Yangshan asked the monks to answer, but none of them met his intentions. At that time, Sansheng Yiduan was unwell and was resting in the Nirvana Hall. Yangshan asked the attendant to ask him to answer. Sansheng Yiduan said, 'Just say that I, the monk, have something to do today.' Yangshan asked the attendant again, 'I don't know what's the matter?' Sansheng Yiduan said, 'No second offense is allowed.'" "Sansheng Yiduan arrived at Xiangyan Zhixian's place, Xiangyan Zhixian asked, 'Where did you come from?' Sansheng Yiduan replied, 'Linji.' Xiangyan Zhixian said, 'Did you bring Linji's shout?' Sansheng Yiduan hit Xiangyan Zhixian's mouth with the sitting mat." "Sansheng Yiduan also arrived at Deshan Xuanjian's place, and just unfolded the sitting mat, Deshan Xuanjian said, 'No need to unfold the cooking cloth, there is no leftover stale food here.' Sansheng Yiduan said, 'Even if there is, there is no place for you to put your mouth.' Deshan Xuanjian hit him. Sansheng Yiduan caught the stick and pushed it towards the Zen bed. Deshan Xuanjian laughed loudly. Sansheng Yiduan cried out to the sky and left the meditation hall. (Weishan Xing said: 'Sansheng Yiduan pulls grass and looks at the wind, sometimes stretching and sometimes rolling. Deshan Xuanjian looks at the ordinary and tests the holy, sometimes releasing and sometimes collecting. Deshan Xuanjian's laughter is put aside for the time being, Sansheng Yiduan cries out to the sky and leaves, what is the intention? Not greedy for the taste of fragrant bait, it can be called the dragon in the green pool.' Yunyan You said: 'Sansheng Yiduan then unfolded the sitting mat, the thief's heart is empty. Deshan Xuanjian said, no need to unfold the cooking cloth, the tail is exposed. Sansheng Yiduan said, if there is.')" Explanation of proper nouns: Yangshan: (771-837) Zen master of the Tang Dynasty, with the secular surname Ye, named Huiji. Xuedou Xian: (980-1052) Zen master of the Yunmen sect in the Northern Song Dynasty, with the secular surname Li, named Yin Zhi. Zhaojue Qin: (1063-1135) Zen master of the Song Dynasty, with the secular surname Lu, Dharma name Keqin. Jingshan Gao: (1089-1163) Zen master of the Linji sect in the Southern Song Dynasty, secular surname unknown, Dharma name Dahui Zonggao. Linji: (died 866) Zen master of the Tang Dynasty, with the secular surname Xing, named Yixuan. Xiangyan: (died after 898) Zen master of the Tang Dynasty, secular surname to be determined, named Zhixian. Deshan: (782-865) Zen master of the Tang Dynasty, with the secular surname Zhou, named Xuanjian. Weishan: (771-853) Zen master of the Tang Dynasty, with the secular surname Zhao, named Lingyou. Yunyan You: (782-841) Zen master of the Tang Dynasty, secular surname to be determined, named Tansheng. Sansheng: (dates unknown) Zen master of the Tang Dynasty, secular surname to be determined, named Huiran, later renamed Yiduan. Nirvana Hall: A place in a temple where monks rest or live when they are sick. Investigating Officer: An ancient official title.
向什麼處著。口是禍門。德山便打。裂破古今。三聖接住棒。推德山向繩床上。老鼠入牛角。更有一轉語。待無舌人忌口。卻向汝道)堂中首座。號踢天泰。問行腳高士。須得本道公驗。作么生。是本道公驗。師曰。道甚麼。首座再問。師打一坐具曰。這漆桶。前後觸忤多少賢良。首座擬人事。師便過第二座人事○又到道吾。道吾預知。以緋抹額。持神杖。于門下立。師曰。小心祗候。道吾應喏。師參堂了。再上人事。道吾具威儀。方丈內坐。師才近前。道吾曰。有事相借問得么。師曰。也是適來野狐精。便出去○住後上堂。我逢人即出。出則不為人。便下座(興化獎云。我逢人則不出。出則便為人 白雲端云。此二尊宿。各有一處打得著。且道。那個在前。那個在後。還有人向這裡定當得么。良久云。妙舞莫夸迴雪手。三臺須是大家催 保寧勇云。此二尊宿。恁么為人。猶在半途。保寧今日。路見不平。拈拄杖下座。大眾一時走散。擲下歸方丈 寶峰文云。這兩個老古錐。竊得臨濟些子活計。各自分疆列界。氣沖宇宙。使明眼衲僧。只得好笑。諸禪德。且道。笑個甚麼。還知落處么。若知。一任七顛八倒。若不知。且向三聖興化葛藤里咬嚼 五祖演云。大眾。此二尊宿。一人文章浩渺。一人武藝全施。若道興化是。
【現代漢語翻譯】 現代漢語譯本 向什麼地方落腳呢？（要知道）口舌是招惹災禍的根源。德山（指德山宣鑒，Deshan Xuanjian）便直接棒打。徹底打破了古今的束縛。三聖（指三聖慧然，Sansheng Huiran）接住德山的棒子。反過來把德山推到繩床上。就像老鼠鉆進了牛角里一樣，（事情）還有轉圜的餘地。等到沒有舌頭的人不能說話的時候，再告訴你。（臨濟義玄，Linji Yixuan）對堂中首座，號稱踢天泰（Titian Tai）的說，問那些雲遊的高僧，必須要有本道的通行憑證，什麼是本道的通行憑證？臨濟說：『說什麼？』首座再次發問。臨濟打了一下坐具說：『這個漆桶，前後冒犯了多少賢良！』首座想要有所表示，臨濟便讓人事過了第二座。 又到了道吾（指道吾圓智，Daowu Yuanzhi）那裡，道吾預先知道了（臨濟要來），便用紅色的顏料塗在額頭上，拿著神杖，在門下站立。臨濟說：『小心伺候。』道吾應了一聲『喏』。臨濟參堂完畢，再次進行人事安排。道吾穿戴整齊，在方丈內就坐。臨濟剛一走近，道吾便說：『有件事想請教一下可以嗎？』臨濟說：『也是剛才的野狐精。』便出去了。（臨濟）住持後上堂說法，『我遇到人就出擊，出擊就不為人所束縛。』說完便下座。（興化（指興化存獎，Xinghua Cunjiang）讚揚說：『我遇到人就不出擊，出擊就爲了幫助別人。』白雲端（指白雲守端，Baiyun Shouduan）說：『這兩位尊宿，各自有一處擊中要害。那麼，誰在前，誰在後呢？還有人能在這裡確定嗎？』良久才說：『不要誇耀能舞出迴雪的手，三臺（指戲曲）需要大家一起催促。』保寧勇（指保寧仁勇，Baoning Renyong）說：『這兩位尊宿，這樣為人，還在半途。保寧今天，路見不平，拿起拄杖下座，大眾一時走散，扔下拄杖回方丈。』寶峰文（指寶峰克文，Baofeng Kewen）說：『這兩個老古錐，竊取了臨濟的一些活計，各自劃分疆界，氣勢衝向宇宙，讓明眼的衲僧，只能覺得好笑。各位禪德，那麼，笑什麼呢？還知道落腳點嗎？如果知道，就任憑七顛八倒，如果不知道，就到三聖興化的葛藤里去咬嚼。』五祖演（指五祖法演，Wuzu Fayan）說：『各位，這兩位尊宿，一人文章浩瀚，一人武藝全施。如果說興化是對的，』
【English Translation】 English version Where to settle down? (Know that) The mouth is the gate of misfortune. Deshan (Deshan Xuanjian) then struck directly with his staff, completely breaking the shackles of the past and present. Sansheng (Sansheng Huiran) caught Deshan's staff and pushed Deshan back onto the rope bed. Just like a mouse getting into a bull's horn, there is still room for maneuver. When the tongueless cannot speak, then I will tell you. (Linji Yixuan) said to the head monk in the hall, known as Titian Tai, asking those wandering monks, 'You must have the official certificate of this path. What is the official certificate of this path?' Linji said, 'What are you saying?' The head monk asked again. Linji struck the meditation seat and said, 'This lacquer bucket has offended so many virtuous people before and after!' The head monk wanted to make a gesture, but Linji had the personnel affairs pass to the second seat. Then he arrived at Daowu (Daowu Yuanzhi). Daowu knew in advance (that Linji was coming), so he painted his forehead with red pigment and stood under the door with a divine staff. Linji said, 'Be careful to serve.' Daowu responded with a 'Yes.' Linji finished attending the hall and made personnel arrangements again. Daowu dressed neatly and sat in the abbot's room. As soon as Linji approached, Daowu said, 'Is it okay to ask you something?' Linji said, 'It's also the wild fox spirit from just now,' and then left. (Linji), after becoming the abbot, ascended the hall to preach, 'I strike out as soon as I meet someone, and striking out is not bound by others.' After saying that, he stepped down from the seat. (Xinghua (Xinghua Cunjiang) praised, 'I do not strike out when I meet someone, and striking out is to help others.' Baiyun Duan (Baiyun Shouduan) said, 'These two venerable monks each have a place that hits the nail on the head. So, who is in front and who is behind? Is there anyone who can determine it here?' After a long time, he said, 'Don't boast about the hand that can dance the returning snow, the three stages (referring to opera) need everyone to urge them together.' Baoning Yong (Baoning Renyong) said, 'These two venerable monks, being like this for others, are still halfway there. Baoning today, seeing injustice on the road, picked up his staff and stepped down from the seat, the crowd dispersed at once, threw down the staff and returned to the abbot's room.' Baofeng Wen (Baofeng Kewen) said, 'These two old fogeys stole some of Linji's tricks, each dividing their own territory, their momentum rushing to the universe, making the clear-eyed monks only find it funny. Fellow Chan practitioners, then, what are you laughing at? Do you still know where to settle down? If you know, then let it be seven upside down, if you don't know, then go to the thicket of Sansheng Xinghua to chew on it.' Wuzu Yan (Wuzu Fayan) said, 'Everyone, these two venerable monks, one has vast writing skills, and the other has fully deployed martial arts. If you say Xinghua is right,'
文亦不得。若道三聖是武。亦不得。若於此辨得出。許你通身是眼。若辨不出。你自相度 昭覺勤云。一人在孤峰頂上。土麵灰頭。一人在十字街頭。斬釘截鐵。有頭有尾。同死同生。且道。出即不為人底是。出即便為人底是。萬古碧潭空界月。再三撈捷始應知 徑山杲云。真凈老人。大似欺誣亡沒。杲上座即不然。豁開三要三玄路。坐斷須彌第一峰。且道。在三聖分上耶。在興化分上耶。具眼者辨取 天童杰。舉白雲端語了云。大眾。白雲端和尚。錯下名言。殊不知。二尊宿前不構村。后不迭店。直至於今。翻成話𣠽。何故。字經三寫。烏焉成馬 靈隱岳雲。二老漢滅卻。臨濟正法眼。卻向長安路上。把手共行。直至於今遞相鈍置。且如何是共行一句。掣開金殿鎖。撞動玉樓鐘 楚石琦云。三聖興化明眼宗師。因什麼活計本同。生涯迥異。但有路可上。更高人也行 金粟悟云。古今拈提。未有出他圈䙡。金粟路見不平。每人與二十棒。更與二十棒。待打個人)○僧問。如何是祖師西來意。師曰。臭肉來蠅(興化獎云。破驢脊上乏蒼蠅)○問僧。近離甚處。僧便喝。師亦喝。僧又喝。師又喝。僧曰。行棒即瞎便喝。師拈棒。僧乃轉身作受棒勢。師曰。下坡不走。快便難逢。便棒。僧曰這賊。便出去。師遂拋下棒。次有
僧問。適來爭容得這僧。師曰。是伊見先師來。
魏府大覺和尚(臨濟玄法嗣)
魏府大覺和尚。參臨濟。臨濟才見。豎起拂子。師展坐具。臨濟擲下拂子。師收坐具參堂去。時僧眾曰。此僧莫是和尚親故。不禮拜。又不吃棒。臨濟聞說。令侍者喚適來新到上來。師隨侍者到方丈。臨濟曰。大眾道。汝來參長老。又不禮拜。又不吃棒。莫是長老親故。師乃珍重下去○臨終時。謂眾曰。我有一隻箭。要付與人。時有一僧出曰。請和尚箭。師曰。汝喚甚麼作箭。僧喝師打數下。便歸方丈。卻喚其僧入來。問曰。汝適來會么。曰不會師又打數下。擲卻拄杖曰。已后遇明眼人。分明舉似。便乃告寂。
灌溪志閑禪師(臨濟玄法嗣)
灌溪志閑禪師。魏府館陶史氏子。幼從柏巖禪師。披剃受具。后見臨濟。臨濟驀胸搊住。師曰領領。臨濟拓開曰。且放汝一頓。師離臨濟。至末山○住後上堂曰。我在臨濟爺爺處。得半杓。末山娘娘處。得半杓。共成一杓吃了。直至如今飽不饑(天童華云。灌溪氣宇如王。被臨濟活埋。在鎮州城裡。十字街頭。當時若是光孝。棒折也未放你在。何故。家肥生孝子。國霸有謀臣 靈隱岳雲。爐鞴之所鈍鐵尤多。雖然如是。不因夜來雁。爭見海門秋)○師會下一僧。去參石霜。
【現代漢語翻譯】 現代漢語譯本 僧人問：『剛才如何才能容得下這位僧人？』 大覺和尚說：『因為他看見了他的先師來了。』
魏府大覺和尚（臨濟玄的法嗣）
魏府大覺和尚，參拜臨濟禪師。臨濟禪師一見到他，就豎起拂塵。大覺和尚展開坐具。臨濟禪師放下拂塵，大覺和尚收起坐具，回到僧堂去了。當時僧眾議論說：『這位僧人莫非是和尚的親戚故舊？既不禮拜，又不捱打。』臨濟禪師聽說了，就讓侍者叫剛才新來的僧人上來。大覺和尚跟隨侍者來到方丈室。臨濟禪師說：『大眾說，你來參拜長老，既不禮拜，又不捱打，莫非是長老的親戚故舊？』大覺和尚於是珍重地退了下去。 臨終時，大覺和尚對眾僧說：『我有一支箭，要交給一個人。』當時有一位僧人出來說：『請和尚把箭給我。』大覺和尚說：『你把什麼叫做箭？』僧人呵斥大覺和尚，打了數下，便回到方丈室。大覺和尚卻叫那位僧人進來，問道：『你剛才明白了么？』僧人說：『不明白。』大覺和尚又打了數下，扔掉拄杖說：『以後遇到明眼人，分明地告訴他。』說完就圓寂了。
灌溪志閑禪師（臨濟玄的法嗣）
灌溪志閑禪師，是魏府館陶史氏的兒子。從小跟隨柏巖禪師剃度受戒。後來拜見臨濟禪師。臨濟禪師突然抓住他的胸口，志閑禪師說：『領領（明白，明白）。』臨濟禪師放開他說：『暫且放過你這一次。』志閑禪師離開臨濟禪師，去了末山。 住持末山後，志閑禪師上堂說法：『我在臨濟爺爺（指臨濟禪師）處，得到半勺，在末山娘娘（指末山尼）處，得到半勺，合起來成一勺吃了，直到如今飽不饑。』（天童華說：灌溪禪師氣宇軒昂如王者，被臨濟禪師活埋了，在鎮州城裡，十字街頭。當時如果換作光孝禪師，即使棒子打斷也不會放過你。為什麼？家肥生孝子，國霸有謀臣。靈隱岳說：爐鞴（比喻鍛鍊人的地方）之處，鈍鐵尤其多。雖然如此，不因夜來雁，爭見海門秋。） 志閑禪師門下有一位僧人，去參拜石霜禪師。
【English Translation】 English version A monk asked: 'How could this monk be accommodated just now?' The Master [Dajue Heshang] said: 'Because he saw his late teacher coming.'
Great Awakened [Dajue] Monk of Wei Prefecture (Successor to the Xuan Dharma of Linji)
The Great Awakened Monk of Wei Prefecture visited Linji. As soon as Linji saw him, he raised his whisk. The Master spread out his sitting cloth. Linji threw down the whisk, and the Master put away his sitting cloth and went to the monks' hall. At that time, the monks said: 'This monk is probably a relative or old friend of the Abbot. He neither bows nor gets beaten.' When Linji heard this, he ordered the attendant to call the newly arrived monk up. The Master followed the attendant to the abbot's room. Linji said: 'The assembly says that you came to visit the Elder, but you neither bow nor get beaten. Are you perhaps a relative or old friend of the Elder?' The Master then respectfully withdrew. At the time of his death, the Master said to the assembly: 'I have an arrow to give to someone.' At that time, a monk came out and said: 'Please give me the arrow, Master.' The Master said: 'What do you call an arrow?' The monk shouted at the Master and struck him several times, then returned to the abbot's room. The Master then called that monk in and asked: 'Did you understand just now?' The monk said: 'I did not understand.' The Master struck him several more times, threw away his staff, and said: 'In the future, when you meet a clear-eyed person, clearly tell them about this.' Then he passed away peacefully.
Chan Master Zhixian of Guanxi (Successor to the Xuan Dharma of Linji)
Chan Master Zhixian of Guanxi was a son of the Shi family of Guantao in Wei Prefecture. He was tonsured and received the precepts from Chan Master Baiyan when he was young. Later, he saw Linji. Linji suddenly grabbed his chest and held him. The Master said: 'Ling, ling (understand, understand).' Linji released him and said: 'I'll let you off this time.' The Master left Linji and went to Mount Mo. After residing at Mount Mo, Chan Master Zhixian ascended the hall and said: 'I got half a ladle at Grandpa Linji's [referring to Chan Master Linji] place, and half a ladle at Granny Mo's [referring to the nun Moshan], put them together into one ladle and ate it, and I am full and not hungry even now.' (Tiantong Hua said: Guanxi's demeanor is like a king's, but he was buried alive by Linji, in the city of Zhenzhou, at the crossroads. If it had been Guangxiao at that time, he would not have let you go even if the stick had broken. Why? A wealthy family produces filial sons, and a powerful country has resourceful ministers. Lingyin Yue said: In the place of the furnace and bellows [a metaphor for a place that tempers people], there is especially much dull iron. Even so, if not for the wild geese at night, how could one see the autumn at the sea gate?) A monk under Chan Master Zhixian went to visit Chan Master Shishuang.
石霜問。甚處來。曰灌溪來。石霜曰。我南山不如他北山。僧無對。僧回舉似師。師曰。何不道灌溪修涅槃堂了也○問久向灌溪。到來祇見漚麻池師曰。汝祇見漚麻池。且不見灌溪。曰如何是灌溪。師曰。劈箭急(後人舉似玄沙備。玄沙云。更學三十年未會禪)。
𣵠州紙衣和尚(臨濟玄法嗣)
𣵠州紙衣和尚。(即克符道者)初問臨濟。如何是奪人不奪境。臨濟曰。煦日發生鋪地錦。嬰兒垂髮白如絲。師曰。如何是奪境不奪人。臨濟曰。王令已行天下遍。將軍塞外絕煙塵。師曰。如何是人境俱奪。臨濟曰。並汾絕信。獨處一方。師曰。如何是人境俱不奪。臨濟曰。王登寶殿。野老謳歌。師于言下領旨。
定州善崔禪師(臨濟玄法嗣)
定州善崔禪師。州將王令公。于衙署張座。請師說法。師升座拈拄杖曰。出來也打。不出來也打。僧出曰。崔禪聻。師擲下拄杖曰。久立令公。伏惟珍重(歸宗一云。作么生道得一語。救得崔禪 清涼欽云。和尚且自救好。是肯他不肯他 瑯玡覺云。久經行陣者。終不展槍旗 云蓋智云。身挨白刃。不懼死生。也須是這僧始得。崔禪為甚麼當機放過。要會么。錦鱗已得休勞力。收取絲綸歸去休 薦福行雲。崔禪上堂。美則美矣。善則未善。何故。大似放過這僧
【現代漢語翻譯】 現代漢語譯本： 石霜（Shishuang，人名）問道：『從哪裡來？』 僧人回答：『從灌溪（Guanxi，地名）來。』 石霜說：『我南山（Nanshan，地名）不如他北山（Beishan，地名）。』 僧人無言以對。 僧人回來后把這件事告訴了石霜的師父。 師父說：『你為什麼不說灌溪修涅槃堂完成了呢？』 有人問道：『久仰灌溪之名，到來卻只見漚麻池。』 師父說：『你只看見漚麻池，卻沒看見灌溪。』 那人問：『如何是灌溪？』 師父說：『快如離弦之箭。』（後來有人把這件事告訴了玄沙備（Xuansha Bei，人名），玄沙備說：『再學三十年也不會禪。』）
𣵠州紙衣和尚（Yizhou Zhiyi Heshang，人名）（臨濟玄（Linji Xuan，人名）的法嗣）
𣵠州紙衣和尚（Yizhou Zhiyi Heshang，人名），也就是克符道者（Kefu Daozhe，人名）。 起初問臨濟（Linji，人名）：『如何是奪人不奪境？』 臨濟說：『煦暖的陽光催生出鋪地的錦繡，嬰兒的頭髮垂下來白如絲。』 紙衣和尚問：『如何是奪境不奪人？』 臨濟說：『王的命令已經傳遍天下，將軍在塞外已經平息了戰火。』 紙衣和尚問：『如何是人境俱奪？』 臨濟說：『并州（Bingzhou，地名）和汾州（Fenzhou，地名）斷絕了音信，獨自處在一方。』 紙衣和尚問：『如何是人境俱不奪？』 臨濟說：『國王登上寶殿，鄉野老人在歌唱。』 紙衣和尚在言語下領悟了旨意。
定州善崔禪師（Dingzhou Shancui Chanshi，人名）（臨濟玄（Linji Xuan，人名）的法嗣）
定州善崔禪師（Dingzhou Shancui Chanshi，人名）。 州將王令公（Wang Linggong，人名）在衙署張設座位，請禪師說法。 禪師升座，拿起拄杖說：『出來也打，不出來也打。』 一個僧人出來說：『崔禪（Cui Chan，人名）怎麼樣？』 禪師扔下拄杖說：『久等令公了，請多珍重。』（歸宗（Guizong，地名）一（Yi，數字）說：『怎麼說才能用一句話救得了崔禪？』清涼欽（Qingliang Qin，人名）說：『和尚還是自救為好。這是肯定他還是否定他？』瑯玡覺（Langya Jue，人名）說：『久經戰陣的人，終究不會展開槍旗。』云蓋智（Yungai Zhi，人名）說：『身挨白刃，不懼生死，也必須是這個僧人才行。崔禪為什麼當機放過？想要明白嗎？錦鱗已經得到休息不用再費力氣，收起絲線回家休息吧。』薦福行（Jianfu Xing，人名）說：『崔禪上堂，美則美矣，善則未善。為什麼？太像是放過了這個僧人。』）
【English Translation】 English version: Shishuang (name) asked: 'Where do you come from?' The monk replied: 'From Guanxi (place name).' Shishuang said: 'My Nanshan (place name) is not as good as his Beishan (place name).' The monk had no reply. After the monk returned, he told his master about this. The master said: 'Why didn't you say that Guanxi had finished building the Nirvana Hall?' Someone asked: 'I have long admired Guanxi, but all I see is a hemp-soaking pond.' The master said: 'You only see the hemp-soaking pond, but you don't see Guanxi.' The person asked: 'What is Guanxi?' The master said: 'As fast as an arrow shot from a bow.' (Later, someone told Xuansha Bei (name) about this, and Xuansha Bei said: 'Even after studying for another thirty years, you still won't understand Chan.')
Yizhou Zhiyi Heshang (name) (a Dharma successor of Linji Xuan (name))
Yizhou Zhiyi Heshang (name), also known as Kefu Daozhe (name). Initially, he asked Linji (name): 'What is seizing the person but not seizing the environment?' Linji said: 'The warm sun brings forth brocade covering the ground, and the baby's hair hangs down, white as silk.' The paper-clothed monk asked: 'What is seizing the environment but not seizing the person?' Linji said: 'The king's decree has spread throughout the land, and the general has quelled the smoke and dust beyond the border.' The paper-clothed monk asked: 'What is seizing both the person and the environment?' Linji said: 'Bingzhou (place name) and Fenzhou (place name) have cut off communication, and are dwelling alone in one place.' The paper-clothed monk asked: 'What is not seizing either the person or the environment?' Linji said: 'The king ascends the throne, and the old men in the countryside sing.' The paper-clothed monk understood the meaning in the words.
Dingzhou Shancui Chanshi (name) (a Dharma successor of Linji Xuan (name))
Dingzhou Shancui Chanshi (name). Wang Linggong (name), the governor of the state, set up a seat in the yamen and invited the Chan master to preach. The Chan master ascended the seat, picked up his staff, and said: 'Strike if you come out, strike if you don't come out.' A monk came out and said: 'What about Cui Chan (name)?' The Chan master threw down his staff and said: 'I have kept Linggong waiting for a long time, please take care.' (Guizong (place name) One (number) said: 'How can one say a word to save Cui Chan?' Qingliang Qin (name) said: 'The monk should save himself. Is this affirming him or denying him?' Langya Jue (name) said: 'One who has been through battles will not raise his spear and flag.' Yungai Zhi (name) said: 'To face a sharp blade without fear of life and death, one must be this monk. Why did Cui Chan let him go at the critical moment? Do you want to understand? The brocade carp has already rested and does not need to exert effort, put away the fishing line and go home to rest.' Jianfu Xing (name) said: 'Cui Chan's ascending the hall is beautiful, but not yet good. Why? It is too much like letting this monk go.')
。山僧即不然。待這僧出衆來問。未開口已前。與他痛棒。若是皮下有血。必然別有生涯 龜峰光云。崔禪布長蛇偃月大陣。欲統四大部洲。為一世界。不是這僧攙旗奪鼓。未免陷在虜庭。且道。坐籌帷幄。鎮靜八方。水乳和同。風雲會合一句。作么生道。若不藍田射石虎。幾乎誤殺李將軍)。
鎮州萬壽和尚(臨濟玄法嗣)
鎮州萬壽和尚。訪寶壽。寶壽坐不起。師展坐具。寶壽下禪床。師卻坐。寶壽驟入方丈閉卻門。知事見師坐不起曰。請和尚庫下喫茶。師乃歸院。翌日寶壽來複謁。師踞禪床。寶壽展坐具。師亦下禪床。寶壽卻坐。師歸方丈閉卻門。寶壽入侍者寮。取灰圍卻方丈門。便歸去。師遂開門見曰。我不恁么。他卻恁么。
幽州譚空和尚(臨濟玄法嗣)
幽州譚空和尚。鎮州牧有姑為尼。行腳回。欲開堂為人。牧令師勘過。師問曰。見說汝欲開堂為人。是否。尼曰是。師曰。尼是五障之身。汝作么生為人。尼曰。龍女八歲。南方無垢世界。成等正覺。又作么生。師曰。龍女有十八變。你試一變看。尼曰。設使變得。也祇是個野狐精。師便打。牧聞舉乃曰。和尚棒折那(翠巖芝云。且道。尼具眼么。只擔得斷貫索。且作么生會)○寶壽和尚問。除卻中上二根人來時。師兄作么生。
【現代漢語翻譯】 現代漢語譯本：山僧卻不是這樣。等這個僧人出來問話，在他開口之前，就給他狠狠一棒。如果他皮下有血性，必然另有一番作為。（龜峰光云說）崔禪佈下長蛇偃月大陣，想要統一四大部洲，成為一個世界。如果不是這個僧人出來奪旗擂鼓，難免會陷入敵人的陣營。那麼，運籌帷幄，鎮靜八方，水乳交融，風雲際會這一句，該怎麼說呢？如果不像藍田射石虎一樣，幾乎就誤殺了李將軍。
鎮州萬壽和尚（臨濟玄的法嗣）
鎮州萬壽和尚，拜訪寶壽。寶壽坐著不起來。萬壽和尚展開坐具，寶壽禪師就下了禪床，萬壽和尚卻坐了上去。寶壽禪師立刻進入方丈室，關上門。知事看見萬壽和尚坐著不起來，就說：『請和尚到庫房裡喝茶。』萬壽和尚於是回到自己的院子。第二天，寶壽禪師來回拜訪，萬壽和尚踞坐在禪床上，寶壽禪師展開坐具，萬壽和尚也下了禪床，寶壽禪師卻坐了上去。萬壽和尚回到方丈室，關上門。寶壽禪師進入侍者寮，拿灰把方丈室的門圍起來，就回去了。萬壽和尚於是開門看見，說：『我不那樣做，他卻那樣做。』
幽州譚空和尚（臨濟玄的法嗣）
幽州譚空和尚，鎮州牧有個姑姑是尼姑，行腳回來，想要開堂講法。鎮州牧讓譚空和尚去考察她。譚空和尚問道：『聽說你想要開堂講法，是嗎？』尼姑說是的。譚空和尚說：『尼姑是五障之身（五種障礙），你憑什麼為人講法？』尼姑說：『龍女八歲，在南方無垢世界（沒有污染的世界），成就等正覺（最高的覺悟），又憑什麼不能講法？』譚空和尚說：『龍女有十八變，你試著變一個給我看看。』尼姑說：『即使變得了，也只是個野狐精。』譚空和尚就打了她。鎮州牧聽說了這件事，就說：『和尚打折了那（東西）。』（翠巖芝說，且說，尼姑有眼力嗎？只是承擔了斷貫索，又該怎麼理解呢？）寶壽和尚問：『除去中上二根人來時，師兄你怎麼辦？』
【English Translation】 English version: The mountain monk is not like that. I'll wait for this monk to come out and ask. Before he even opens his mouth, I'll give him a painful blow. If there's blood under his skin, he's bound to have a different life. (Guifeng Guangyun said) Cui Chan deployed the Long Serpent Crescent Moon formation, wanting to unify the four major continents into one world. If this monk doesn't come out to seize the flag and beat the drum, he's bound to fall into the enemy's camp. Then, how should we say the phrase 'strategizing in the tent, calming all directions, water and milk blending, wind and clouds gathering'? If it weren't like shooting a stone tiger in Lantian, he would have almost mistakenly killed General Li.
Monk Wanshou of Zhenzhou (Successor of Linji Xuan's Dharma)
Monk Wanshou of Zhenzhou visited Baoshou. Baoshou remained seated. The master spread out his sitting mat. Baoshou descended from the Zen platform. The master then sat down. Baoshou rushed into the abbot's room and closed the door. The supervisor, seeing the master sitting and not rising, said, 'Please, Master, have tea in the treasury.' The master then returned to his monastery. The next day, Baoshou came to visit again. The master sat on the Zen platform. Baoshou spread out his sitting mat. The master also descended from the Zen platform. Baoshou then sat down. The master returned to the abbot's room and closed the door. Baoshou entered the attendant's quarters, took ashes, and surrounded the abbot's room door, then left. The master then opened the door and said, 'I don't do it that way, but he does it that way.'
Monk Tankong of Youzhou (Successor of Linji Xuan's Dharma)
Monk Tankong of Youzhou, the governor of Zhenzhou had an aunt who was a nun. She returned from her pilgrimage, wanting to open a hall to teach people. The governor ordered the master to examine her. The master asked, 'I hear you want to open a hall to teach people, is that so?' The nun said yes. The master said, 'A nun is a body of five obstacles (pañca āvaraṇāni), how can you teach people?' The nun said, 'The Dragon Girl (Nāga-kanyā) at the age of eight, in the stainless world (Vimala-loka) of the south, attained perfect enlightenment (anuttarā-samyak-saṃbodhi), so why can't I?' The master said, 'The Dragon Girl has eighteen transformations, try to transform one for me to see.' The nun said, 'Even if I could transform, I would only be a wild fox spirit.' The master then struck her. The governor, hearing of this, said, 'The monk broke that (thing).' (Cuiyan Zhi said, 'Tell me, does the nun have eyes? She only bears the broken rope, how should we understand this?') Monk Baoshou asked, 'When people of the middle and upper faculties come, what will you do, brother?'
師曰。汝適來舉。早錯也。寶壽曰。師兄也不得無過。師曰。汝卻與我作師兄。寶壽側掌曰。這老賊。
米倉和尚(臨濟玄法嗣)
滄州米倉和尚。州牧請師。與寶壽入廳供養。令人傳語。請二長老。譚論佛法。寶壽曰。請師兄答話。師便喝。寶壽曰。某甲話也未問。喝作么。師曰。猶嫌少在。寶壽卻與一喝。
虎溪庵主(臨濟玄法嗣)
虎溪庵主。有僧問。和尚何處人事。師曰。隴西人。曰承聞隴西出鸚鵡。是否。師曰是。曰和尚莫不是否。師便作鸚鵡聲。僧曰。好個鸚鵡。師便打。
定上座(臨濟玄法嗣)
定上座。初參臨濟。問如何是佛法大意臨濟下禪床擒住。師擬議。臨濟與一掌。師佇思。傍僧曰。定上座。何不禮拜。師方作禮。忽然大悟○后南遊。路逢巖頭雪峰欽山三人。巖頭問。上座甚處來。師曰。臨濟來。巖頭曰。和尚萬福。師曰。和尚已順世也。巖頭曰。某甲三人。特去禮拜。薄福不遇。不知和尚在日。有何言句。請上座舉一兩則。師遂舉。臨濟上堂曰。赤肉團上。有一無位真人。常在汝等諸人面門出入。未證據者看看。時有僧問。如何是無位真人。臨濟下禪床搊住曰。道道。僧擬議。臨濟拓開曰。無位真人。是甚麼乾屎橛。巖頭不覺吐舌。雪峰曰。臨濟大似
【現代漢語翻譯】 現代漢語譯本 師父說：『你剛才舉的例子，早就錯了。』寶壽說：『師兄（對同門年長者的尊稱）也有犯錯的時候。』師父說：『你竟然想做我的師兄？』寶壽側著手掌說：『這老賊！』
米倉和尚（臨濟玄（唐朝僧人）法嗣）
滄州米倉和尚，州牧（古代官名）請他與寶壽一起到廳堂接受供養。州牧讓人傳話說：『請兩位長老（對年長僧人的尊稱）談論佛法。』寶壽說：『請師兄先說。』米倉和尚便喝斥一聲。寶壽說：『我話還沒問，你喝斥什麼？』米倉和尚說：『還嫌少呢！』寶壽也回敬一聲喝斥。
虎溪庵主（臨濟玄法嗣）
虎溪庵主，有僧人問：『和尚（對僧人的尊稱）是哪裡人？』庵主說：『隴西人。』僧人說：『聽說隴西出鸚鵡，是嗎？』庵主說是。僧人問：『和尚莫非就是鸚鵡？』庵主便學鸚鵡叫。僧人說：『好一隻鸚鵡！』庵主便打了他。
定上座（臨濟玄法嗣）
定上座，最初參拜臨濟（唐朝僧人），問：『如何是佛法大意？』臨濟走下禪床抓住他。定上座猶豫不決，臨濟打了他一掌。定上座還在思考，旁邊的僧人說：『定上座，為何不禮拜？』定上座這才作禮，忽然大悟。後來他南遊，路上遇到巖頭（唐朝僧人）、雪峰（唐朝僧人）、欽山（唐朝僧人）三人。巖頭問：『上座（對僧人的尊稱）從哪裡來？』定上座說：『臨濟來。』巖頭說：『和尚萬福（祝頌語）。』定上座說：『和尚已經圓寂了。』巖頭說：『我們三人，特地去禮拜，可惜沒有遇到。不知和尚在世時，有什麼言語？請上座舉一兩則。』定上座便舉了臨濟上堂時說的話：『在赤肉團上，有一無位真人，常在你們諸人的面門出入。未證悟的人看看！』當時有僧人問：『如何是無位真人？』臨濟走下禪床抓住他說：『說！說！』僧人猶豫不決，臨濟推開他說：『無位真人，是什麼乾屎橛（比喻無價值之物）！』巖頭不禁吐了吐舌頭。雪峰說：『臨濟太像…
【English Translation】 English version The master said, 'The example you just gave was wrong from the start.' Baoshou said, 'Even senior monks (a respectful term for older members of the same school) make mistakes.' The master said, 'You dare to act as my senior monk?' Baoshou turned his palm sideways and said, 'This old thief!'
Monk Micang (Successor of Linji Xuan's Dharma)
Monk Micang of Cangzhou, the governor invited him and Baoshou to the hall for offerings. The governor had someone convey the message, 'Please, two elders (a respectful term for older monks), discuss the Buddha-dharma.' Baoshou said, 'Please, senior monk, speak first.' Monk Micang then shouted. Baoshou said, 'I haven't even asked a question, why are you shouting?' Monk Micang said, 'It's still not enough!' Baoshou returned a shout.
Abbot of Tiger Creek Hermitage (Successor of Linji Xuan's Dharma)
The Abbot of Tiger Creek Hermitage, a monk asked, 'Where is the Abbot from?' The Abbot said, 'From Longxi.' The monk said, 'I heard that Longxi produces parrots, is that so?' The Abbot said yes. The monk asked, 'Is the Abbot perhaps a parrot?' The Abbot then made a parrot sound. The monk said, 'What a fine parrot!' The Abbot then hit him.
Zen Master Ding (Successor of Linji Xuan's Dharma)
Zen Master Ding, initially visited Linji (Tang Dynasty monk), and asked, 'What is the great meaning of the Buddha-dharma?' Linji came down from the meditation platform and seized him. Zen Master Ding hesitated. Linji gave him a slap. Zen Master Ding was still pondering. A monk beside him said, 'Zen Master Ding, why don't you bow?' Zen Master Ding then bowed and suddenly had a great enlightenment. Later, he traveled south and met Yantou (Tang Dynasty monk), Xuefeng (Tang Dynasty monk), and Qinshan (Tang Dynasty monk). Yantou asked, 'Where does the Zen Master come from?' Zen Master Ding said, 'From Linji.' Yantou said, 'May the Abbot have ten thousand blessings (a congratulatory phrase).' Zen Master Ding said, 'The Abbot has already passed away.' Yantou said, 'The three of us came specifically to pay our respects, but we were unlucky and did not meet him. I wonder what words the Abbot had when he was alive? Please, Zen Master, give us one or two examples.' Zen Master Ding then cited Linji's words during a Dharma talk: 'On the red flesh mass, there is a true person of no rank, constantly entering and exiting through the gates of your faces. Those who have not yet realized, take a look!' At that time, a monk asked, 'What is the true person of no rank?' Linji came down from the meditation platform, grabbed him, and said, 'Speak! Speak!' The monk hesitated. Linji pushed him away and said, 'The true person of no rank, what is it but a piece of dried dung (a metaphor for something worthless)!' Yantou couldn't help but stick out his tongue. Xuefeng said, 'Linji is very much like...'
白拈賊。欽山曰。何不道赤肉團上非無位真人。師便擒住曰。無位真人。與非無位真人。相去多少。速道速道。欽山被擒。直得面黃面青。語之不得。巖頭雪峰曰。這新戒。不識好惡。觸忤上座。且望慈悲。師曰。若不是這兩個老漢。𡎺殺這尿床鬼子○師在鎮府齋。回到橋上坐次。逢三人座主。一人問。如何是禪河深處。須窮到底。師擒住擬拋向橋下。二座主近前諫曰。莫怪觸忤上座。且望慈悲。師曰。若不是這兩個座主。直教他窮到底。
奯上座(臨濟玄法嗣)
奯上座。離臨濟。參德山。德山才見。下禪床。作抽坐具勢。師曰。這個且置。或遇心境一如底人來。向伊道個甚麼。免被諸方檢責。德山曰。猶較昔日三步在。別作個主人公來。師便喝。德山默然。師曰。塞卻這老漢咽喉也。拂袖便出(溈山佑聞舉云。奯上座雖得便宜。爭奈掩耳偷鈴 蔣山勤云。奯公一喝。賓主歷然。德山無語。言遍天下。溈山老子。雪上加霜。仔細檢點將來。總不可放過。乃擲下拄杖)○又參百丈。茶罷。百丈曰。有事相借問得么。師曰。幸自非言。何須甌茶。百丈曰。與么則許借問。百丈曰。收得安南。又憂塞北。師擘開胸曰。與么不與么。百丈曰。要且難構。要且難構。師曰。知即得。知即得(仰山寂云。若有人知得
【現代漢語翻譯】 現代漢語譯本 白拈賊（指不給人留餘地的強盜）。欽山問：『為何不說赤肉團（指人的肉身）上非無位真人（指超越一切相對概念的真我）？』 師父便擒住他說：『無位真人與非無位真人，相去多少？快說快說！』 欽山被擒住，嚇得面色發黃發青，說不出話來。巖頭、雪峰說：『這新來的僧人，不識好歹，冒犯了上座，還望慈悲。』 師父說：『若不是這兩個老傢伙，我就𡎺殺這尿床鬼子。』 師父在鎮府齋吃飯，回到橋上坐著，遇到三位座主（指寺院中負責講經說法的僧人）。一人問：『如何是禪河深處，須窮到底？』 師父擒住他，想要拋向橋下。二位座主上前勸諫說：『莫怪他冒犯了上座，還望慈悲。』 師父說：『若不是這兩個座主，我就直接教他窮到底。』
奯上座（臨濟玄的法嗣）
奯上座離開臨濟，參訪德山。德山剛一見到他，就下禪床，做出抽坐具（指僧人坐禪用的墊子）的姿勢。奯上座說：『這個且放一邊，如果遇到心境一如（指主觀與客觀合一）的人來，向他說個什麼，才能免被各方禪師責難？』 德山說：『你還是比過去慢了三步。要另外找個主人公（指真我）來。』 奯上座便喝了一聲。德山默然不語。奯上座說：『塞住了這老傢伙的咽喉了。』 拂袖便走。（溈山佑聞舉例說：『奯上座雖然佔了便宜，爭奈掩耳盜鈴。』 蔣山勤說：『奯公一喝，賓主（指主體與客體）分明。德山無語，傳遍天下。溈山老子，雪上加霜。仔細檢查起來，總不可放過。』 於是擲下拄杖。） 又參訪百丈。茶喝完后，百丈說：『有件事想請教，可以嗎？』 奯上座說：『本來就不是言語可以表達的，何須用茶來表達？』 百丈說：『既然這樣，就允許我請教。』 百丈說：『收復了安南，又擔心塞北。』 奯上座擘開胸膛說：『這樣可以嗎？』 百丈說：『要說難，確實難。』 奯上座說：『知道就是知道。』（仰山寂說：『如果有人知道』
【English Translation】 English version A 'White-grabbing Thief' (referring to a robber who leaves no room for others). Qinshan asked: 'Why not say that on the red fleshy mass (referring to the human body) there is no Non-Positioned True Man (referring to the true self that transcends all relative concepts)?' The master then seized him and said: 'How much difference is there between the Non-Positioned True Man and the Non-Non-Positioned True Man? Speak quickly!' Qinshan was captured, his face turned yellow and green with fear, unable to speak. Yantou and Xuefeng said: 'This new monk does not know good from bad and has offended the superior monk. We hope for compassion.' The master said: 'If it weren't for these two old fellows, I would have killed this bed-wetting brat.' The master was eating at the Zhenfu Monastery. Returning to the bridge and sitting down, he encountered three Zuo Zhus (referring to monks in charge of lecturing on scriptures in the monastery). One person asked: 'What is the deepest part of the Zen River, which must be explored to the end?' The master seized him, wanting to throw him off the bridge. The two Zuo Zhus stepped forward to advise: 'Don't blame him for offending the superior monk. We hope for compassion.' The master said: 'If it weren't for these two Zuo Zhus, I would have directly taught him to explore to the end.'
Venerable Hui (a Dharma successor of Linji Xuan)
Venerable Hui left Linji and visited Deshan. As soon as Deshan saw him, he stepped down from the Zen bed and made a gesture of pulling out the Zafu (referring to the cushion used by monks for Zen meditation). Venerable Hui said: 'Let's put this aside for now. If someone with a unified mind and environment (referring to the unity of subject and object) comes, what should you say to him to avoid being questioned by various Zen masters?' Deshan said: 'You are still three steps slower than before. You need to find another protagonist (referring to the true self).' Venerable Hui then shouted. Deshan remained silent. Venerable Hui said: 'I have blocked the old fellow's throat.' He flicked his sleeves and left. (Weishan Youwen cited: 'Although Venerable Hui took advantage, he was still stealing a bell with his ears covered.' Jiangshan Qin said: 'Venerable Hui's shout clearly distinguished the guest and host (referring to subject and object). Deshan's silence spread throughout the world. Old Man Weishan added frost to snow. Upon careful inspection, none can be let go.' Then he threw down his staff.) He also visited Baizhang. After drinking tea, Baizhang said: 'Is there something I can ask you?' Venerable Hui said: 'Originally, it cannot be expressed in words, so why use tea to express it?' Baizhang said: 'In that case, I am allowed to ask.' Baizhang said: 'Having recovered Annam, I am worried about the North.' Venerable Hui opened his chest and said: 'Is this okay?' Baizhang said: 'It is indeed difficult to say.' Venerable Hui said: 'Knowing is knowing.' (Yangshan Ji said: 'If someone knows'
此二人落處。不妨奇特。若辨不得。大似日中迷路)。
南嶽下六世(臨濟下二世)
南院慧颙禪師(興化獎法嗣)
汝州南院慧颙禪師。(亦曰寶應)上堂。赤肉團上。壁立千仞。僧問。赤肉團上壁立千仞。豈不是和尚道。師曰是。僧便掀倒禪床。師曰。這瞎驢亂作。僧擬議。師便打(徑山杲云。吾今為汝。保任此事。終不虛也 天童華云。也是勾賊破家。若非這僧敢捋虎鬚。爭見南院汗馬功高。雖然如是。山僧更資一路。赤肉團上。壁立千仞。若有僧出。劈脊便打何故。殺人刀。活人劍。具眼者看 楚石琦云。這僧敢在毒蛇頭上揩癢。蒼龍頷下批鱗。誰不賞他大膽。只是末。上少了。一著自出洞來無敵手。得饒人處且饒人)○問僧。近離甚處。曰長水。師曰。東流西流。曰總不恁么。師曰。作么生。僧珍重。師便打○僧參。師舉拂子。僧曰。今日敗缺。師放下拂子。僧曰。猶有這個在。師便打○問僧。近離甚處。曰襄州。師曰。來作甚麼。曰特來禮拜和尚。師曰。恰遇寶應老不在。僧便喝。師曰。向汝道不在。又喝作甚麼。僧又喝。師便打。僧禮拜。師曰。這棒本是汝打我。我且打汝。要此話大行。瞎漢參堂去○僧問。從上諸聖。甚麼處去。師曰。不上天堂。即入地獄。曰和尚作么生。師曰。
【現代漢語翻譯】 現代漢語譯本 此二人的落腳之處，非常奇特。如果辨認不出來，就像在正午迷路一樣。
南嶽下六世（臨濟下二世）
南院慧颙禪師（興化獎法嗣）
汝州南院慧颙禪師（也叫寶應）上堂說法：『在赤肉團上，壁立千仞。』有僧人問：『在赤肉團上壁立千仞，豈不是和尚您說的道理？』禪師說：『是。』僧人便掀翻禪床。禪師說：『這瞎驢胡作非爲！』僧人剛要說話，禪師就打了他。（徑山杲說：『我現在為你們擔保這件事，絕對不會虛假。』天童華說：『這也是引賊入室。如果不是這僧人敢捋虎鬚，怎麼能顯出南院的汗馬功勞？』雖然如此，我再補充一句：在赤肉團上，壁立千仞。如果有僧人出來，劈頭就打，為什麼？殺人刀，活人劍，有眼力的人才能看出來。』楚石琦說：『這僧人敢在毒蛇頭上撓癢，在蒼龍下巴上刮鱗，誰不讚賞他的大膽？只是最後少了一著，自從出洞以來就沒有敵手，得饒人處且饒人。』） 有僧人問：『你最近從哪裡來？』回答說：『長水。』禪師說：『是東流還是西流？』回答說：『總不是這樣。』禪師說：『那是什麼樣？』僧人行禮。禪師就打了他。 有僧人蔘拜。禪師舉起拂子。僧人說：『今天敗壞了。』禪師放下拂子。僧人說：『還是有這個在。』禪師就打了他。 有僧人問：『你最近從哪裡來？』回答說：『襄州。』禪師說：『來做什麼？』回答說：『特來禮拜和尚。』禪師說：『恰好寶應老不在。』僧人便喝了一聲。禪師說：『跟你說我不在，又喝什麼？』僧人又喝了一聲。禪師就打了他。僧人禮拜。禪師說：『這棒本來是你打我的，我先打你。要讓這句話廣為流傳，瞎漢去參堂吧。』 有僧人問：『從上諸聖，去哪裡了？』禪師說：『不上天堂，就入地獄。』問：『和尚您怎麼樣？』禪師說：『』
【English Translation】 English version The whereabouts of these two are extraordinarily unique. If you cannot discern it, it's like getting lost at midday.
Sixth generation under Nanyue (Second generation under Linji)
Chan Master Huiyong of Nanyuan (Successor of Xinghua Jiang)
Chan Master Huiyong of Nanyuan in Ruzhou (also known as Baoying) ascended the platform and said: 'On the red flesh mass, a thousand-仞 cliff stands.' A monk asked: 'On the red flesh mass, a thousand-仞 cliff stands, isn't that what the master is saying?' The Chan Master said: 'Yes.' The monk then overturned the Zen bed. The Chan Master said: 'This blind donkey is acting recklessly!' As the monk was about to speak, the Chan Master struck him. (Jingshan Gao said: 'I now guarantee this matter for you, it will absolutely not be false.' Tiantong Hua said: 'This is also like inviting a thief into the house. If it weren't for this monk daring to stroke the tiger's whiskers, how could Nanyuan's meritorious service be seen?' Even so, I will add another point: On the red flesh mass, a thousand-仞 cliff stands. If a monk comes out, strike him head-on, why? A sword that kills, a sword that gives life, only those with eyes can see.' Chushi Qi said: 'This monk dares to scratch an itch on a poisonous snake's head, and scrape scales under a dragon's chin, who wouldn't admire his boldness? It's just that the last move is missing, since coming out of the cave, he has been unrivaled, be lenient where you can be lenient.') A monk asked: 'Where did you come from recently?' He replied: 'Changshui.' The Chan Master said: 'East flowing or west flowing?' He replied: 'It's not like that at all.' The Chan Master said: 'What is it like?' The monk paid respects. The Chan Master then struck him. A monk came to pay respects. The Chan Master raised his whisk. The monk said: 'Today is a failure.' The Chan Master put down the whisk. The monk said: 'There is still this here.' The Chan Master then struck him. A monk asked: 'Where did you come from recently?' He replied: 'Xiangzhou.' The Chan Master said: 'What did you come to do?' He replied: 'I came specifically to pay respects to the master.' The Chan Master said: 'It just so happens that old Baoying is not here.' The monk then shouted. The Chan Master said: 'I told you I'm not here, what are you shouting for?' The monk shouted again. The Chan Master then struck him. The monk bowed. The Chan Master said: 'This staff was originally for you to hit me, I'll hit you first. To make this saying widely known, let the blind men go to the meditation hall.' A monk asked: 'Where have all the sages of the past gone?' The Chan Master said: 'If they don't go to heaven, they go to hell.' He asked: 'What about you, master?' The Chan Master said: ''
還知寶應老落處么。僧擬議。師以拂子驀口打。復喚僧近前曰。令合是汝行。又打一拂子(雪竇顯云。令既自行。且拂子不知來處。雪竇道個瞎。且要雪上加霜 徑山杲云。權衡臨濟三要三玄。須還他南院始得。雪竇為甚麼卻道。拂子不知來處。妙喜亦道個瞎。且圖兩得相見)○思明和尚。未住西院時。到參。禮拜了曰。無可人事。從許州來。收得江西剃刀一柄獻和尚。師曰。汝從許州來。為甚卻收得江西剃刀。思明把師手掏一掏。師曰。侍者收取。思明以衣袖。拂一拂便行。師曰。阿剌剌。阿剌剌○上堂。諸方祇具啐啄同時眼。不具啐啄同時用。僧便問。如何是啐啄同時用。師曰。作家不啐啄。啐啄同時失。曰此猶未是某甲問處。師曰。汝問處作么生。僧曰失。師便打。其僧不肯。(翠巖真云。運籌帷幄。決勝千里。南院雖則全機受敵。其奈土曠人稀 溈山喆云。南院高提祖印。縱奪當機。這僧善能當機抗敵。爭奈力竭計窮。如今還有本色衲僧么。出來與大溈相見。不圖鼓舞揚聲。貴要宗風不墮。有么有么。如無。大溈今日大似索戰無功 凈因成云。全軍制勝。草偃風行。南院如師子。搏兔亦全其力)後於雲門會下。聞二僧舉此話。一僧曰。當時南院棒折那。其僧忽契悟。遂奔回省覲。師已圓寂。乃謁風穴。風穴一
【現代漢語翻譯】 現代漢語譯本 還知道寶應（寺名）老和尚的落腳處嗎？一個僧人猶豫不決。南院慧颙禪師用拂塵朝他嘴上打去。又叫那個僧人走近前來，說：『命令應該由你來執行。』又打了他一拂塵。（雪竇顯（禪宗大師）評論說：『命令既然自己執行，且拂塵不知從哪裡來。』雪竇顯說這是瞎話，且要雪上加霜。徑山杲（禪宗大師）評論說：『權衡臨濟宗的三要三玄，必須還給南院慧颙禪師才行。雪竇顯為什麼卻說拂塵不知從哪裡來？』妙喜（禪宗大師）也說是瞎話，且圖兩方面都討好。） 思明和尚，未住持西院時，前來參拜。禮拜完畢后說：『沒有什麼可以進獻的，從許州來，收得江西剃刀一把，獻給和尚。』南院慧颙禪師說：『你從許州來，為什麼卻收得江西剃刀？』思明和尚抓住南院慧颙禪師的手摸索了一下。南院慧颙禪師說：『侍者，收起來。』思明和尚用衣袖拂了一下就走了。南院慧颙禪師說：『阿剌剌，阿剌剌。』 南院慧颙禪師上堂說法，說：『各方禪師只具備啐啄同時的眼力，不具備啐啄同時的運用。』一個僧人便問：『如何是啐啄同時的運用？』南院慧颙禪師說：『內行的人不啐啄，啐啄同時就失敗了。』僧人說：『這還不是我問的地方。』南院慧颙禪師說：『你問的地方怎麼樣？』僧人說：『失敗。』南院慧颙禪師便打了他。那個僧人不服氣。（翠巖真（禪宗大師）評論說：『運籌帷幄，決勝千里，南院慧颙禪師雖然全機受敵，但無奈土地貧瘠，人煙稀少。』溈山喆（禪宗大師）評論說：『南院慧颙禪師高高提起祖印，縱奪運用恰當。這僧人善於當機抗敵，爭奈力量耗盡，計謀用完。如今還有本色衲僧嗎？出來與大溈相見。不圖鼓舞揚聲，貴要宗風不墮。有嗎？有嗎？如果沒有，大溈今天就像索戰無功一樣。』凈因成（禪宗大師）評論說：『全軍制勝，草偃風行，南院慧颙禪師如獅子搏兔，也全力以赴。』）後來這個僧人在雲門宗的法會上，聽到兩個僧人提起這件事，一個僧人說：『當時南院慧颙禪師的棒子應該被打斷。』這個僧人忽然契悟，於是奔回省視，南院慧颙禪師已經圓寂。於是去拜謁風穴延沼（禪宗大師）。風穴延沼一
【English Translation】 English version Do you still know where the old abbot of Bao Ying (temple name) resides? A monk hesitated. Zen Master Huiyong of Nanyuan struck him on the mouth with a whisk. Then he called the monk closer and said, 'The order should be carried out by you.' He struck him again with the whisk. (Xuedou Xian (Zen Master) commented: 'Since the order is carried out by itself, and the whisk is not known where it comes from.' Xuedou Xian said this was nonsense, and wanted to add insult to injury. Jing Shan Gao (Zen Master) commented: 'To weigh the three essentials and three mysteries of the Linji school, it must be returned to Zen Master Huiyong of Nanyuan. Why did Xuedou Xian say that the whisk was not known where it came from?' Miaoxi (Zen Master) also said it was nonsense, and tried to please both sides.) When Monk Siming had not yet resided in the West Courtyard, he came to pay respects. After bowing, he said, 'I have nothing to offer, I came from Xuzhou and obtained a Jiangxi razor, which I offer to the abbot.' Zen Master Huiyong of Nanyuan said, 'You came from Xuzhou, why did you obtain a Jiangxi razor?' Monk Siming grabbed Zen Master Huiyong of Nanyuan's hand and groped it. Zen Master Huiyong of Nanyuan said, 'Attendant, take it away.' Monk Siming flicked his sleeve and left. Zen Master Huiyong of Nanyuan said, 'A la la, a la la.' Zen Master Huiyong of Nanyuan ascended the platform to preach, saying, 'Zen masters of all directions only possess the eye of simultaneous pecking, but do not possess the application of simultaneous pecking.' A monk then asked, 'What is the application of simultaneous pecking?' Zen Master Huiyong of Nanyuan said, 'An expert does not peck, simultaneous pecking is a failure.' The monk said, 'This is not where I asked.' Zen Master Huiyong of Nanyuan said, 'How is the place where you asked?' The monk said, 'Failure.' Zen Master Huiyong of Nanyuan then struck him. That monk was not convinced. (Cuiyan Zhen (Zen Master) commented: 'Planning strategies in the tent, winning battles from a thousand miles away, Zen Master Huiyong of Nanyuan, although fully receiving the enemy, but unfortunately the land is barren and the population is sparse.' Weishan Zhe (Zen Master) commented: 'Zen Master Huiyong of Nanyuan highly raised the ancestral seal, seizing and releasing appropriately. This monk is good at resisting the enemy on the spot, but unfortunately his strength is exhausted and his plans are used up. Are there any authentic monks today? Come out and meet Dawei. Not seeking to encourage and promote, but valuing the lineage not falling. Is there? Is there? If not, Dawei today is like demanding a battle without success.' Jingyin Cheng (Zen Master) commented: 'The whole army wins, the grass bends in the wind, Zen Master Huiyong of Nanyuan is like a lion hunting a rabbit, also going all out.') Later, this monk heard two monks mention this matter at a Dharma assembly of the Yunmen school, one monk said, 'At that time, Zen Master Huiyong of Nanyuan's stick should have been broken.' This monk suddenly had an epiphany, so he rushed back to visit, but Zen Master Huiyong of Nanyuan had already passed away. So he went to visit Fengxue Yanzhao (Zen Master). Fengxue Yanzhao one
見便問。上座莫是當時問先師。啐啄同時話底么。僧曰是。師曰。汝當時作么生會。曰某甲當時。如在燈影里行相似。風穴曰。汝會也(翠巖真。出風穴語云。當時待這僧擬議祗對。以坐具劈口摵 溈山喆云。大小風穴。卻將惡水潑人。大溈即不然。問你當時作么生。待云某甲當時如燈影里行。先師肉猶暖在。你作這個見解。以拄杖打下法堂。免見孤他南院 東禪觀云。扶南院門風。還他風穴。諸方往往道。伊肯這僧。殊不知。這僧被伊推在萬丈坑裡)○問祖意教意。是同是別。師曰。王尚書李僕射。曰意旨如何。牛頭南。馬頭北(徑山杲云。前頭答得著。後頭答不著)。
守廓侍者(興化獎法嗣)
守廓侍者。問德山曰。從上諸聖。向甚麼處去。德山曰。作么作么。師曰。來點飛龍馬。跛鱉出頭來。德山便休去。來日浴出。師過茶與德山。德山于背上。拊一下曰。昨日公案作么生。師曰。這老漢。今日方始瞥地。德山又休去(雪竇顯云。然精金百煉。須要本分鉗錘德山既以己妨人。這僧還同受屈。以拄杖畫一畫云。適來公案且置。從上諸聖。什麼處去。大眾擬議。一時趁出 黃龍南云。德山持聾作啞。雖然暗得便宜。廓公掩耳偷鈴。爭奈傍觀者哂 溈山喆云。若不登龍門。焉知滄海寬。直饒浪激千尋。
【現代漢語翻譯】 現代漢語譯本 （僧人）一見面就問：（德山）上座莫非就是當年問先師（指其師父）『啐啄同時』（啐，指雛鳥破殼；啄，指母鳥幫助雛鳥破殼。啐啄同時，比喻師徒之間時機相合，互相啓發）這件事的人嗎？僧人回答：是的。德山說：你當時是怎麼理解的？僧人說：我當時，就像在燈影里行走一樣。（風穴禪師）說：你理解錯了。（翠巖真禪師評論說，出自風穴禪師的語錄：當時如果等這個僧人猶豫對答，就用坐具劈頭打去。溈山喆禪師說：好大的風穴，卻用髒水潑人。如果是我大溈，就不會這樣。我會問你當時是怎麼理解的？如果他說『我當時就像在燈影里行走一樣』，我會說先師的肉身還未冷，你就做出這樣的見解，然後用拄杖打下法堂，免得他辜負了南院禪師。東禪觀禪師說：扶持南院禪師的門風，還是得看風穴禪師。很多人都說，他認可了這個僧人，卻不知道，這個僧人被他推進了萬丈深坑裡。）問：祖意（達摩祖師的禪意）和教意（佛經的教義）是相同還是不同？德山說：王尚書和李僕射。（僧人）問：這是什麼意思？德山說：牛頭向南，馬頭向北。（徑山杲禪師說：前面回答對了，後面回答錯了。）
守廓侍者（興化獎禪師的弟子）
守廓侍者，問德山禪師：歷代諸佛聖賢，都到哪裡去了？德山說：作么？作么？（做什麼？做什麼？）侍者說：來點飛龍馬，跛鱉出頭來。（比喻不同尋常的事物出現）德山便停止了問話。第二天沐浴后出來，侍者遞茶給德山。德山在他背上拍了一下說：昨天的公案，你作何理解？侍者說：這老漢，今天才開始明白。（瞥地，忽然明白）德山又停止了問話。（雪竇顯禪師說：真正的精金，需要千錘百煉，需要本分的鉗錘。德山既然用自己的見解妨礙別人，這個僧人也一同受委屈。用拄杖畫了一下說：剛才的公案暫且放下，歷代諸佛聖賢，都到哪裡去了？各位，如果猶豫不決，就一起趕出去。黃龍南禪師說：德山裝聾作啞，雖然暗中得了便宜，守廓侍者掩耳盜鈴，怎奈旁邊的人都在嘲笑。溈山喆禪師說：如果不登上龍門，怎麼知道滄海的寬廣。即使波浪激起千尋。）
【English Translation】 English version Upon meeting, (the monk) asked: 'Are you, venerable sir, the one who asked the late master (referring to his teacher) about the 'simultaneous pecking' (啐啄同時, cuì zhuó tóng shí: cuì refers to the chick breaking the shell from within; zhuó refers to the mother bird helping the chick break the shell from the outside. Simultaneous pecking is a metaphor for the perfect timing and mutual enlightenment between teacher and student) back then?' The monk replied: 'Yes.' Deshan (德山) said: 'How did you understand it at that time?' The monk said: 'At that time, I felt like walking in the shadows of a lamp.' (Zen Master Fengxue (風穴) said: This comes from Zen Master Fengxue's sayings: 'If we had waited for this monk to hesitate and answer, I would have struck him in the face with a sitting cushion.' Zen Master Weishan Zhe (潙山喆) said: 'Such a big Fengxue, yet he splashed dirty water on people. If it were me, Dawei (大潙), I wouldn't do that. I would ask you, 'How did you understand it at that time?' If he said, 'At that time, I felt like walking in the shadows of a lamp,' I would say, 'The late master's flesh is still warm, yet you make such a judgment,' and then I would strike him down from the Dharma hall with my staff, to prevent him from disappointing Zen Master Nanyuan (南院).' Zen Master Dongchan Guan (東禪觀) said: 'To uphold Zen Master Nanyuan's style, we still need to look at Zen Master Fengxue. Many people say that he approved of this monk, but they don't know that this monk was pushed into an abyss of ten thousand zhang (丈, a unit of length).' ) Question: 'Are the ancestral intent (祖意, zǔ yì: the Zen intent of Bodhidharma) and the doctrinal intent (教意, jiào yì: the teachings of the Buddhist scriptures) the same or different?' Deshan said: 'Minister Wang (王尚書) and Vice Minister Li (李僕射).' (The monk) asked: 'What is the meaning of this?' Deshan said: 'The ox's head faces south, the horse's head faces north.' (Zen Master Jingshan Gao (徑山杲) said: 'The first answer was correct, the second answer was wrong.')
Attendant Shoukuo (守廓侍者) (a disciple of Zen Master Xinghua Jiang (興化獎))
Attendant Shoukuo asked Zen Master Deshan: 'Where have all the Buddhas and sages of the past gone?' Deshan said: 'What? What?' (作麼? 作麼?, zuò me? zuò me?) The attendant said: 'To light up the flying dragon horse, the lame turtle comes out.' (來點飛龍馬，跛鱉出頭來, lái diǎn fēi lóng mǎ, bǒ biē chū tóu lái: a metaphor for the appearance of extraordinary things) Deshan then stopped asking questions. The next day, after bathing, the attendant offered tea to Deshan. Deshan patted him on the back and said: 'How do you understand yesterday's public case?' The attendant said: 'This old man, only today has he begun to understand.' (瞥地, piē dì: suddenly understand) Deshan stopped asking questions again. (Zen Master Xuedou Xian (雪竇顯) said: 'True refined gold needs to be tempered a hundred times, it needs the proper tongs. Since Deshan used his own views to hinder others, this monk also suffered injustice. He drew a line with his staff and said: 'Let's put aside yesterday's public case for now, where have all the Buddhas and sages of the past gone? Everyone, if you hesitate, you will all be driven out together.' Zen Master Huanglong Nan (黃龍南) said: 'Deshan pretended to be deaf and mute, although he secretly gained an advantage, Attendant Shoukuo covered his ears and stole the bell, but the bystanders were all laughing at him.' Zen Master Weishan Zhe said: 'If you don't climb the Dragon Gate (龍門), how can you know the vastness of the sea. Even if the waves rise thousands of xún (尋, a unit of length).')
爭奈龍王不顧 云居元云。大凡一賓一主。須是知音同死同生。方堪受敵。廓侍者獨立於懸崖石上。翻身倒捋虎鬚。周金剛安坐于大海波心。背手逆擒麟角。在檀特山前列陣。向占波國里爭鋒。分明有輸有贏。且道。誰得誰失。請諸人斷看)○師行腳。到襄州華嚴和尚會下。一日華嚴上堂曰。大眾。今日若是臨濟德山高亭大愚鳥窠船子兒孫。不用如何若何。便請單刀直入。華嚴與汝證據。師出禮拜。起便喝。華嚴亦喝。師又喝。華嚴亦喝。師禮拜起曰。大眾。看這老漢一場敗缺。又喝一喝。拍手歸眾。華嚴下座歸方丈。時風穴作維那。上去問訊。華嚴曰。維那汝來也。叵耐守廓適來。把老僧扭捏一上。待集眾。打一頓趁出。風穴曰。趁他遲了也。自是和尚言過。他是臨濟下兒孫。本分恁么。華嚴方息怒。風穴下來舉似師。師曰。你著甚來由。勸這漢。我未問前。早要棒吃。得我話行。如今不打。搭卻我這話也。風穴曰。雖然如是。已遍天下也。
西院思明禪師(寶壽沼法嗣)
汝州西院思明禪師。從漪上座。到法席旬日。常自曰。莫道會佛法人。覓個舉話底人也無。師聞而默之。漪異日上法堂次。師召從漪。漪舉首。師曰錯。漪進三兩步。師又曰錯。漪近前。師曰。適來兩錯。是上座錯。是思明老漢錯。
【現代漢語翻譯】 現代漢語譯本 爭奈龍王不顧，云居元云：大凡一賓一主，須是知音同死同生，方堪受敵。廓侍者獨立於懸崖石上，翻身倒捋虎鬚；周金剛安坐于大海波心，背手逆擒麟角。在檀特山前列陣，向占波國里爭鋒，分明有輸有贏。且道，誰得誰失？請諸人斷看！ （師）行腳，到襄州華嚴和尚會下。一日，華嚴上堂曰：『大眾，今日若是臨濟（佛教禪宗大師）德山（唐代禪宗大師）高亭（人名）大愚（唐代禪宗大師）鳥窠（唐代禪師）船子（唐代禪師）兒孫，不用如何若何，便請單刀直入，華嚴與汝證據。』（師）出禮拜，起便喝。華嚴亦喝。（師）又喝，華嚴亦喝。（師）禮拜起曰：『大眾，看這老漢一場敗缺。』又喝一喝，拍手歸眾。華嚴下座歸方丈。時風穴（唐末五代僧人）作維那，上去問訊。華嚴曰：『維那汝來也？叵耐守廓適來，把老僧扭捏一上，待集眾，打一頓趁出。』風穴曰：『趁他遲了也。自是和尚言過，他是臨濟下兒孫，本分恁么。』華嚴方息怒。風穴下來舉似（師）。（師）曰：『你著甚來由，勸這漢？我未問前，早要棒吃。得我話行，如今不打，搭卻我這話也。』風穴曰：『雖然如是，已遍天下也。』
西院思明禪師（寶壽沼法嗣）
汝州西院思明禪師，從漪上座，到法席旬日，常自曰：『莫道會佛法人，覓個舉話底人也無。』（師）聞而默之。漪異日上法堂次，（師）召從漪。漪舉首。（師）曰：『錯。』漪進三兩步。（師）又曰：『錯。』漪近前。（師）曰：『適來兩錯，是上座錯？是思明老漢錯？』
【English Translation】 English version However, the Dragon King did not heed. Yunju Yuan said: Generally, for a guest and host, they must be kindred spirits who share life and death to be able to withstand the enemy. Attendant Kuo stood alone on a cliff, turning around to stroke the tiger's whiskers; Zhou Jingang sat peacefully in the heart of the great ocean, with his hands behind his back, capturing the unicorn's horn in reverse. They formed a battle array in front of Mount Dandaka, competing fiercely in the country of Champa, with clear wins and losses. Now, who gains and who loses? Please, everyone, judge! (The master) traveled to the assembly of Abbot Huayan in Xiangzhou. One day, Huayan ascended the hall and said: 'Everyone, if today there are descendants of Linji (Zen master of Buddhism), Deshan (Zen master of the Tang Dynasty), Gaoting (personal name), Dayu (Zen master of the Tang Dynasty), Niaoke (Zen master of the Tang Dynasty), and Chuanzi (Zen master of the Tang Dynasty), there is no need for this or that; please go straight to the point, and Huayan will provide evidence for you.' (The master) came out, bowed, and immediately shouted. Huayan also shouted. (The master) shouted again, and Huayan also shouted. (The master) bowed, stood up, and said: 'Everyone, look at this old man's utter defeat.' He shouted again, clapped his hands, and returned to the assembly. Huayan descended from the seat and returned to his abbot's quarters. At that time, Fengxue (monk of the late Tang and Five Dynasties period) was the director, went up to inquire. Huayan said: 'Director, you have come? That unbearable Shoukuo just now twisted the old monk once; I was waiting to gather the assembly to beat him and drive him out.' Fengxue said: 'It's too late to drive him out. The abbot has spoken excessively; he is a descendant of Linji, and that is his inherent nature.' Huayan then calmed down. Fengxue came down and told (the master). (The master) said: 'What reason did you have to persuade this fellow? Before I even asked, he deserved a beating. If my words were effective, he wouldn't be beaten now, but that would negate my words.' Fengxue said: 'Although that is so, it has already spread throughout the world.'
Zen Master Siming of Xiyuan (Successor of Baoshou Zhao)
Zen Master Siming of Xiyuan in Ruzhou, after the monk Congyi had been at the Dharma assembly for ten days, he often said to himself: 'Don't talk about understanding the Buddha's Dharma; is there even anyone who can engage in dialogue?' (The master) heard this and remained silent. On another day, when Yi ascended the Dharma hall, (the master) called out to Congyi. Yi raised his head. (The master) said: 'Wrong.' Yi took two or three steps forward. (The master) said again: 'Wrong.' Yi came closer. (The master) said: 'The two mistakes just now, were they the monk's mistake? Or were they the old man Siming's mistake?'
曰是從漪錯。師曰錯錯。乃曰。上座且在這裡過夏。共汝商量這兩錯。漪不肯便去。后住相州天平山。每舉前話曰。我行腳時。被惡風吹到汝州。有西院長老。勘我連下兩錯。更留我過夏。待共我商量。我不道恁么時錯。我發足南方去時。早知錯了也(首山念云。據天平作恁么解會。未夢見西院在。何故話在 昭覺勤云。如今人。聞他道發足向南方去時。早知道錯了也。便去卜度道。未行腳時。自無許多佛法禪道。及至行腳。被諸方熱瞞。不可未行腳時。喚地作天。喚山作水。幸無一星事。若總恁么作流俗見解。何不買一片帽戴。大家過時。有什麼用處。佛法不是這個道理)。
寶壽和尚(寶壽沼法嗣)
寶壽和尚。(第二世)在先寶壽。為供養主。寶壽問。父母未生前。還我本來面目來。師立至夜深。下語不契。翌日辭去。寶壽曰。汝何往。師曰。昨日蒙和尚設問。某甲不契。往南方參知識去。寶壽曰。南方禁夏不禁冬。我此間禁冬不禁夏。汝且作街坊過夏。若是佛法。阛阓之中。浩浩紅塵。常說正法。師不敢違。一日街頭見兩人交爭。揮一拳曰。你得恁么無面目。師當下大悟。走見寶壽。未及出語。寶壽便曰。汝會也。不用說。師便禮拜(昭覺勤云。筑著磕著。當頭彰本地風光。應聲應色。直下無絲
【現代漢語翻譯】 現代漢語譯本 他說：『是從漪錯。』 師父說：『錯錯。』 於是說：『上座（對僧人的尊稱）且在這裡過夏天，共同和你商量這兩處錯誤。』 漪不肯，便離開了。後來住在相州（今河南安陽）天平山。每次提起之前的話就說：『我行腳（雲遊四方參訪善知識）時，被惡風吹到汝州（今河南汝州）。有西院長老，勘驗我，連續指出兩處錯誤，更留我過夏天，待共同和我商量。我不說當時錯了，我出發向南方去時，早就知道錯了啊！』（首山（僧人名號）評論說：『依天平（指天平山的僧人）這樣理解，還沒夢見西院（指西院長老）呢。為什麼這麼說？話就在那裡。』 昭覺勤（僧人名號）評論說：『現在的人，聽到他說出發向南方去時，早就知道錯了啊，便去猜測說，未行腳時，自然沒有許多佛法禪道，等到行腳，被各方熱瞞。難道未行腳時，把地叫做天，把山叫做水？幸好沒有一點事。如果都這樣作流俗的見解，何不買一頂帽子戴，大家過日子，有什麼用處？佛法不是這個道理。』）
寶壽和尚（寶壽沼法嗣）
寶壽和尚（第二世），先前在寶壽寺，作為供養主。寶壽問：『父母未生前，還我本來面目來。』 師父站立到深夜，回答不契合。第二天告辭離去。寶壽說：『你往哪裡去？』 師父說：『昨天蒙和尚設問，我不能契合，往南方參訪善知識去。』 寶壽說：『南方允許過冬，不允許過夏，我這裡允許過夏，不允許過冬。你且作為街坊過夏天。如果是佛法，在熱鬧的街市之中，浩浩紅塵之中，常常說正法。』 師父不敢違背。一天在街頭看見兩人爭吵，揮一拳說：『你竟然這麼不要面目！』 師父當下大悟，跑去見寶壽，還沒來得及說話，寶壽便說：『你明白了。不用說了。』 師父便禮拜。（昭覺勤評論說：『筑著磕著，當頭彰顯本地風光，應聲應色，直下沒有一絲毫的阻礙。』）
【English Translation】 English version He said, 'It is from Yi Cuo.' The master said, 'Cuo, cuo.' Then he said, 'Elder monk (a respectful term for monks), please spend the summer here and discuss these two mistakes together with you.' Yi refused and left. Later, he lived on Tianping Mountain in Xiangzhou (now Anyang, Henan). Every time he mentioned the previous words, he would say, 'When I was traveling (wandering around to visit good teachers), I was blown by an evil wind to Ruzhou (now Ruzhou, Henan). There was an elder of the West Courtyard who examined me and pointed out two mistakes in a row, and even asked me to spend the summer with him, waiting to discuss them with me. I don't say that I was wrong at that time, but when I set off to the south, I knew I was wrong!' (Shoushan (name of a monk) commented, 'According to Tianping's (referring to the monk of Tianping Mountain) understanding, he hasn't dreamed of the West Courtyard (referring to the elder of the West Courtyard) yet. Why is that? The words are right there.' Zhaojue Qin (name of a monk) commented, 'Nowadays, people, when they hear him say that when he set off to the south, he already knew he was wrong, they go to speculate that when he had not traveled, he naturally did not have so much Buddhist Dharma and Zen Tao, and when he traveled, he was deceived by the enthusiasm of various places. Could it be that when he had not traveled, he called the ground heaven and the mountain water? Fortunately, there is not a single thing. If you all make such vulgar interpretations, why not buy a hat and wear it, and everyone will live their lives, what's the use? The Buddha Dharma is not this principle.')
The Venerable Baoshou (disciple of Baoshou Zhao)
The Venerable Baoshou (the second generation), previously at Baoshou Temple, served as the chief patron. Baoshou asked, 'Before your parents were born, return my original face.' The master stood until late at night, and his answer did not match. The next day, he bid farewell and left. Baoshou said, 'Where are you going?' The master said, 'Yesterday, I was asked a question by the Venerable, and I could not match it, so I am going south to visit good teachers.' Baoshou said, 'The south allows winter but not summer, and I allow summer but not winter here. You should spend the summer as a neighbor. If it is Buddha Dharma, in the bustling streets, in the vast red dust, the true Dharma is often spoken.' The master dared not disobey. One day, he saw two people arguing in the street, and one punched the other, saying, 'How can you be so shameless!' The master suddenly had a great enlightenment, ran to see Baoshou, and before he could speak, Baoshou said, 'You understand. No need to say.' The master then bowed. (Zhaojue Qin commented, 'Hitting and bumping, directly revealing the local scenery, responding to sound and color, directly without a trace of obstruction.')
毫透漏。還會他道得恁么無面目么。龍袖拂開全體現)○寶壽臨遷化時。囑三聖。請師開堂。師開堂曰。三聖推出一僧。師便打。三聖曰與么為人。非但瞎卻這僧眼。瞎卻鎮州一城人眼去在。師擲下拄杖。便歸方丈(雪竇顯云。保壽三聖。雖發明臨濟正法眼藏。要且只解無佛處稱尊。當時這僧。若是個漢。才被推出。便掀倒禪床。直饒保壽全機。也較三千里 法眼益云。什麼處是瞎卻人眼處 云居元云。眾中盡道。此語奇特。大似韓獹逐塊。殊不知。保壽正賊不識。誤罪平人。這僧有理不伸。至今受屈承天欲斷不平之事。拈拄杖云。要為天下宗師。此棒別有分付 黃龍新云。保壽見機而作。其奈三聖不甘。直饒甘去。未免瞎卻鎮州一城人眼昭覺勤云。保壽大似毒龍攪海。雨似盆傾。三聖雖然。雷震青霄。未助得威光一半在。可中有個直下承當底。非但瞎鎮州一城人眼。瞎卻天下人眼去在 天童華云。叢林中商量盡道。保壽三聖。是作家爐韛。本分鉗錘。有甚交涉。殊不知。二大老。被這僧一拶。直至如今扶不起。今日莫有為二老雪屈底么。出來與明果相見。有么。驀拈拄杖擲下云。龍蛇易辨。衲子難瞞 天童杰云。二尊宿美則美矣。若要扶臨濟正宗。每人合吃一頓棒在。且道。那裡是欠處。具擇法眼者。試定當看)。
際上座(紙衣法嗣)
際上座。行腳到洛京南禪。時有朱行軍設齋。入僧堂。顧視曰。直下是。遂行香。口不住道。至師面前。師便問。直下是個甚麼。行軍便喝。師曰。行軍幸是會佛法底人。又惡發作甚麼。行軍曰。喚作惡發即不得。師便喝。行軍曰。鉤在不疑之地。師又喝。行軍便休。齋退。令客司請適來下喝僧來。師至。便共行軍言論。並不顧諸人。僧錄曰。行軍適來。爭容得這僧無禮。行軍曰。若是你諸人喝。下官有劍。僧錄曰。某等固是不會。須是他暉長老始得。行軍曰。若是南禪長老。也未夢見在(天童華云。行軍拈出倚天長劍。這僧披襟。敢沖白刃。雖然兩不相傷。爭奈二俱弄險 教忠光云。朱行軍傍若無人。這僧攙行奪市。雖然鉤在不疑之地。爭奈二俱失利。且道。甚處是失利處。喝一喝)。
南嶽下七世(臨濟下三世)
風穴延沼禪師(南院颙法嗣)
汝州風穴延沼禪師。餘杭劉氏子。幼習儒典。應進士。一舉不遂。乃出家。依本州開元智恭律師。披削受具。習天臺止觀。年二十五。謁鏡清。鏡清問。近離甚處。師曰。自離東來。鏡清曰。還過小江也無。師曰。大舸獨飄空。小江無可濟。鏡清曰。鏡水秦山。鳥飛不度。子莫道聽途言。師曰。滄溟尚怯艨䑳勢。列
【現代漢語翻譯】 現代漢語譯本 際上座（紙衣法嗣）
際上座，雲遊到洛陽南禪。當時有朱行軍設齋供僧，進入僧堂，環顧四周說：『當下就是！』於是開始行香，口中不停地說著。走到際上座面前，際上座便問：『當下是個什麼？』朱行軍便喝斥一聲。際上座說：『行軍幸好是懂得佛法的人，又為何要惡言相向？』行軍說：『如果說是惡言相向，那就錯了。』際上座便喝斥一聲。行軍說：『鉤在不疑之地。』際上座又喝斥一聲，行軍便作罷。齋飯結束后，讓客司請剛才呵斥的僧人過來。際上座來到后，便與行軍辯論，完全不顧及其他人。僧錄說：『行軍剛才，怎能容忍這僧人如此無禮？』行軍說：『如果是你們這些人喝斥，下官有劍。』僧錄說：『我們這些人確實不懂，必須是南禪長老才行。』行軍說：『如果是南禪長老，也還沒夢見到這一步。』（天童華云禪師評論說：朱行軍拿出倚天長劍，這僧人敞開衣襟，敢於衝向白刃。雖然雙方都沒有受傷，但都冒了風險。教忠光云禪師評論說：朱行軍旁若無人，這僧人攙行奪市。雖然鉤在不疑之地，但雙方都吃了虧。那麼，哪裡是吃虧的地方？喝！)
南嶽下七世（臨濟下三世）
風穴延沼禪師（南院颙法嗣）
汝州風穴延沼禪師，是餘杭劉氏之子。年幼時學習儒家經典，參加進士考試，一次沒有成功，於是出家。依止本州開元寺的智恭律師，剃度受戒，學習天臺止觀。二十五歲時，拜訪鏡清禪師。鏡清禪師問：『最近從哪裡來？』延沼禪師說：『從東邊來。』鏡清禪師說：『還經過小江了嗎？』延沼禪師說：『大船獨自在空中飄蕩，小江沒有什麼可以渡的。』鏡清禪師說：『鏡水秦山，鳥都飛不過去，你不要聽信路上的傳言。』延沼禪師說：『滄海還害怕艨艟戰船的威力，排列』
【English Translation】 English version Zen Master Ji (a disciple of Zhiyi)
Zen Master Ji traveled to N禪 (Nán Chán, a Chan Buddhist temple in Luoyang). At that time, Zhu Xingjun (a military officer whose name was Zhu) was holding a vegetarian feast for the monks. He entered the monks' hall, looked around and said, 'It is right here!' Then he began to offer incense, constantly speaking. When he came to Zen Master Ji, Zen Master Ji asked, 'What is 'right here'?' Zhu Xingjun shouted. Zen Master Ji said, 'Fortunately, Xingjun understands the Buddha-dharma, so why be so aggressive?' Xingjun said, 'It is not right to call it aggressive.' Zen Master Ji shouted. Xingjun said, 'The hook is in a place beyond doubt.' Zen Master Ji shouted again, and Xingjun stopped. After the feast, he asked the guest manager to invite the monk who had shouted earlier. When Zen Master Ji arrived, he began to discuss with Xingjun, completely ignoring the others. The monk registrar said, 'Xingjun, how can you tolerate this monk's rudeness?' Xingjun said, 'If it were you who shouted, I would have my sword.' The monk registrar said, 'We certainly do not understand; it must be Elder Hui of N禪 (Nán Chán) who does.' Xingjun said, 'Even the Elder of N禪 (Nán Chán) has not even dreamed of this.' (Zen Master Huayun of Tiantong commented: Zhu Xingjun drew his long sword, and this monk opened his robe, daring to rush towards the blade. Although neither was injured, both took risks. Zen Master Jiaozhong Guang commented: Zhu Xingjun acted as if no one else was there, and this monk interfered and seized the market. Although the hook was in a place beyond doubt, both suffered losses. So, where was the loss? Shout!)
Seventh Generation under Nanyue (Third Generation under Linji)
Zen Master Fengxue Yanzhao (a disciple of Nanyuan Yong)
Zen Master Fengxue Yanzhao of Ruzhou was the son of the Liu family of Yuhang. As a child, he studied Confucian classics and took the imperial examination, but failed once, so he became a monk. He relied on the lawyer Zhigong of Kaiyuan Temple in his prefecture, shaved his head and received the precepts, and studied the Tiantai (T'ien-t'ai) school's meditation. At the age of twenty-five, he visited Zen Master Jingqing. Zen Master Jingqing asked, 'Where have you come from recently?' Zen Master Yanzhao said, 'From the east.' Zen Master Jingqing said, 'Did you cross the Little River?' Zen Master Yanzhao said, 'A large boat floats alone in the sky; there is nothing to cross in the Little River.' Zen Master Jingqing said, 'The Jing River and Qin Mountains are impassable even for birds; do not listen to rumors on the road.' Zen Master Yanzhao said, 'The vast ocean still fears the power of the Mengchong (a type of warship), arrayed.'
漢飛帆渡五湖。鏡清豎拂子曰。爭奈這個何。師曰。這個是甚麼。鏡清曰。果然不識。師曰。出沒卷舒。與師同用。鏡清曰。杓卜聽虛聲。熟睡饒讇語。師曰。澤廣藏山。理能伏豹。鏡清曰。舍罪放愆。速須出去。師曰。出去即失。便出到法堂。乃曰。夫行腳人。因緣未盡其善。不可便休去。卻回曰。某甲適來輒陳小騃。冒瀆尊顏。伏蒙慈悲。未賜罪責。鏡清曰。適來言從東來。豈不是翠巖來。師曰。雪竇親棲寶蓋東。鏡清曰。不逐忘半狂解息。卻來這裡念篇章。師曰。路逢劍客須呈劍。不是詩人莫獻詩。鏡清曰。詩速秘卻。略借劍看。師曰。𥄉首甑人𢹂劍去。鏡清曰。不獨觸風化。亦自顯顢頇。師曰。若不觸風化。爭明古佛心。鏡清曰。如何是古佛心。師曰。再許允容。師今何有。鏡清曰。東來衲子。菽麥不分。祇聞不已而已。何得抑已而已。師曰。巨浪涌千尋。澄波不離水。鏡清曰。一句截流。萬機寢削。師便禮拜。鏡清曰。衲子俊哉。衲子俊哉○師到華嚴。華嚴問。我有牧牛歌。輒請阇黎和。師曰。羯鼓掉鞭牛豹跳。遠村梅樹觜盧都○師參南院。入門不禮拜。南院曰。入門須辨主。師曰。端的請師分。南院於左膝拍一拍。師便喝。南院于右膝拍一拍。師又喝。南院曰。左邊一拍且置。右邊一拍作么生。師曰瞎。
{ "translations": [ "現代漢語譯本", "漢飛帆渡五湖。鏡清禪師豎起拂塵問道：『爭奈這個何？』（『這個』指拂塵，意為如何是好？）師回答：『這個是什麼？』鏡清禪師說：『果然不識。』（你果然不認識。）師說：『出沒卷舒，與師同用。』（拂塵的作用是出沒卷舒，我和你共同使用。）鏡清禪師說：『杓卜聽虛聲，熟睡饒讇語。』（用占卜來聽取虛假的聲音，熟睡的人容易聽到諂媚的言語。）師說：『澤廣藏山，理能伏豹。』（廣闊的沼澤可以隱藏山峰，道理可以馴服猛豹。）鏡清禪師說：『舍罪放愆，速須出去。』（赦免罪過，釋放過失，必須迅速離開。）師說：『出去即失。』（離開了就失去了。）便走出到法堂，說道：『夫行腳人，因緣未盡其善，不可便休去。』（作為雲遊僧人，如果因緣還沒有達到最好的狀態，不可以就此停止。）又回來，說道：『某甲適來輒陳小騃，冒瀆尊顏，伏蒙慈悲，未賜罪責。』（我剛才冒昧地陳述了淺薄的見解，冒犯了您的尊嚴，承蒙您的慈悲，沒有降罪於我。）鏡清禪師說：『適來言從東來，豈不是翠巖來？』（剛才說從東方來，莫非是從翠巖來的？）師說：『雪竇親棲寶蓋東。』（雪竇寺就在寶蓋山的東邊。）鏡清禪師說：『不逐忘半狂解息，卻來這裡念篇章。』（不追逐那些虛妄的狂妄之念，卻來這裡唸誦文章。）師說：『路逢劍客須呈劍，不是詩人莫獻詩。』（路上遇到劍客就要展示劍術，不是詩人就不要獻詩。）鏡清禪師說：『詩速秘卻，略借劍看。』（詩趕緊藏起來，讓我稍微看看劍。）師說：『𥄉首甑人𢹂劍去。』（頭戴瓦甑的人帶著劍走了。）鏡清禪師說：『不獨觸風化，亦自顯顢頇。』（不僅僅是觸犯了風化，也顯露出自己的糊塗。）師說：『若不觸風化，爭明古佛心。』（如果不觸犯風化，怎麼能明白古佛的心呢？）鏡清禪師說：『如何是古佛心？』（什麼是古佛心？）師說：『再許允容，師今何有。』（再次允許我坦誠相告，我現在還有什麼呢？）鏡清禪師說：『東來衲子，菽麥不分，祇聞不已而已，何得抑已而已。』（從東方來的僧人，連豆子和麥子都分不清，只聽說停止，怎麼能壓抑自己呢？）師說：『巨浪涌千尋，澄波不離水。』（巨大的波浪涌起千尋，清澈的波紋不離開水。）鏡清禪師說：『一句截流，萬機寢削。』（一句話截斷了水流，所有的機巧都停止了。）師便禮拜。鏡清禪師說：『衲子俊哉，衲子俊哉。』（僧人真俊啊，僧人真俊啊！）", "師到華嚴寺，華嚴寺的住持問：『我有牧牛歌，輒請阇黎（梵語，意為出家人）和。』（我有一首牧牛歌，請您來唱和。）師說：『羯鼓掉鞭牛豹跳，遠村梅樹觜盧都。』（敲著羯鼓揮動鞭子，牛和豹子都跳躍起來，遠處的村莊里梅樹上站著鳥。）師參訪南院禪師，入門不禮拜。南院禪師說：『入門須辨主。』（入門必須辨別主人。）師說：『端的請師分。』（請您來分辨。）南院禪師在左膝上拍了一下。師便喝。南院禪師在右膝上拍了一下。師又喝。南院禪師說：『左邊一拍且置，右邊一拍作么生？』（左邊一拍暫且不說，右邊一拍怎麼說？）師說瞎。" ], "english_translations": [ "English version", "Han Fei sails across the five lakes. Zen Master Jingqing raises his whisk and asks, 'What about this?' (referring to the whisk, meaning what is to be done with it?) The master replies, 'What is this?' Zen Master Jingqing says, 'Indeed, you don't recognize it.' (You really don't recognize it.) The master says, 'Appearing and disappearing, rolling and unrolling, I use it the same way as you.' Zen Master Jingqing says, 'Divination listens to empty sounds, deep sleep invites flattering words.' The master says, 'A wide swamp hides mountains, reason can subdue leopards.' Zen Master Jingqing says, 'Forgive sins and release transgressions, you must leave quickly.' The master says, 'Leaving is losing.' (Leaving means losing it.) Then he walks out to the Dharma hall and says, 'As a wandering monk, if the karmic conditions have not reached their best, one should not stop.' Then he returns and says, 'I have just presented my shallow views, offending your dignity. I am grateful for your compassion in not punishing me.' Zen Master Jingqing says, 'You said you came from the east, could it be from Cuiyan?' The master says, 'Xuedou Temple is located east of Mount Baogai.' Zen Master Jingqing says, 'Not chasing after delusional thoughts, but coming here to recite chapters.' The master says, 'When you meet a swordsman on the road, you must present your sword; if you are not a poet, do not offer poetry.' Zen Master Jingqing says, 'Quickly hide the poem and let me take a look at the sword.' The master says, 'A person with a pot on their head carries the sword away.' Zen Master Jingqing says, 'Not only does it offend customs, but it also reveals one's own ignorance.' The master says, 'If you don't offend customs, how can you understand the mind of the ancient Buddha?' Zen Master Jingqing says, 'What is the mind of the ancient Buddha?' The master says, 'Allow me to be frank again, what do I have now?' Zen Master Jingqing says, 'Monks from the east cannot distinguish between beans and wheat, only hearing about stopping, how can you suppress yourself?' The master says, 'Huge waves surge thousands of feet, clear ripples do not leave the water.' Zen Master Jingqing says, 'One sentence cuts off the flow, all machinations cease.' The master then bows. Zen Master Jingqing says, 'A fine monk, a fine monk!'" "The master arrives at Huayan Temple, and the abbot of Huayan Temple asks, 'I have a herding song, please, acharya (Sanskrit, meaning a religious teacher) harmonize with it.' (I have a herding song, please sing along with me.) The master says, 'Beating the kattal (a type of drum) and waving the whip, the cow and leopard jump, in the distant village, the plum tree has birds on it.' The master visits Zen Master Nanyuan, entering without bowing. Zen Master Nanyuan says, 'Entering, you must recognize the master.' The master says, 'Please, master, distinguish.' Zen Master Nanyuan claps his left knee once. The master shouts. Zen Master Nanyuan claps his right knee once. The master shouts again. Zen Master Nanyuan says, 'The left clap is set aside for now, what about the right clap?' The master says, 'Blind.'" ] }
南院便拈棒。師曰。莫盲枷瞎棒。奪打和尚。莫言不道。南院擲下棒曰。今日被黃面浙子。鈍置一場。師曰。和尚大似持缽不得。詐道不饑。南院曰。阇黎曾到此間么。師曰。是何言歟。南院曰。老僧好好相借問。師曰。也不得放過。便下參眾了。卻上堂頭禮謝。南院曰。阇黎曾見甚麼人來。師曰。在襄州華嚴。與廓侍者同夏。南院曰。親見作家來。南院問。南方一棒。作么商量。師曰。作奇特商量。師卻問。和尚此間一棒。作么商量。南院拈拄杖曰。棒下無生忍。臨機不見師。師于言下。大徹玄旨。遂依止六年。四眾請主風穴(徑山杲云。風穴當時。好大展坐具禮三拜。不然。與掀倒禪床。乃回顧沖密雲。你道風穴當時禮拜即是。掀倒禪床即是。沖密雲。草賊大敗。妙喜云。你看這瞎漢。便打)○師因兵寇。避地郢州。謁李使君。留于衙內度夏。普設大會。請師上堂。才升座乃曰。祖師心印。狀似鐵牛之機。去即印住。住即印破。祇如不去不住。印即是。不印即是。還有人道得么。時有盧陂長老出問。學人有鐵牛之機。請師不搭印。師曰。慣釣鯨鯢澄巨浸卻嗟蛙步𩥇泥沙。陂佇思。師喝曰。長老何不進語。陂擬議。師便打一拂子曰。還記得話頭么。試舉看。陂擬開口。師又打一拂子。牧主曰。信知佛法與王法一般。
【現代漢語翻譯】 現代漢語譯本： 南院於是拿起棒子。禪師說：『不要盲目地使用枷鎖和瞎棒，奪走並毆打和尚。不要說我沒告訴你。』南院放下棒子說：『今天被這個黃面浙子（指禪師）給難住了。』禪師說：『和尚你很像拿著缽卻說自己不餓。』南院說：『阇黎（梵語，意為弟子）你曾經到過這裡嗎？』禪師說：『這是什麼話？』南院說：『老僧好好地向你請教。』禪師說：『也不能放過你。』於是下座去參拜大眾，然後回到堂上禮謝。南院說：『阇黎你曾經見過什麼人？』禪師說：『我在襄州華嚴寺，與廓侍者一起度過夏天。』南院說：『親眼見過真正的修行人。』南院問：『南方的一棒，如何商量？』禪師說：『當作奇特的事情來商量。』禪師反問：『和尚你這裡的一棒，如何商量？』南院拿起拄杖說：『棒下無生忍，臨機不見師。』禪師在言語之下，徹底領悟了玄妙的旨意，於是依止南院六年。四眾弟子請禪師主持風穴寺。（徑山杲禪師說：『風穴當時，應該大大地展開坐具，禮拜三次。不然，就掀翻禪床。』於是回頭問沖密禪師：『你說風穴當時是禮拜好呢，還是掀翻禪床好呢？』沖密禪師說：『草寇大敗。』妙喜禪師說：『你看這個瞎漢，就該打。』） 禪師因為兵亂，避難到郢州，拜見李使君，被留在衙內度夏。李使君普設大會，請禪師上堂說法。禪師剛升座就說：『祖師的心印，就像鐵牛的機關，去就印住，住就印破。如果既不去也不住，印就是，不印也是。還有人能說得出來嗎？』當時有盧陂長老出來問道：『學人有鐵牛的機關，請禪師不要搭印。』禪師說：『慣於釣取鯨鯢，澄凈巨大的水域，卻嘆息青蛙在泥沙中行走。』盧陂長老猶豫思考。禪師喝道：『長老為何不說話？』盧陂長老想要開口，禪師就打了他一拂子說：『還記得話頭嗎？試著說出來看看。』盧陂長老剛要開口，禪師又打了他一拂子。牧主說：『相信佛法與王法是一樣的。』（唐朝（618年-907年）)
【English Translation】 English version: Nanyuan then picked up a stick. The Master said, 'Don't blindly use the yoke and the blind stick, robbing and beating the monks. Don't say I didn't tell you.' Nanyuan threw down the stick and said, 'Today I have been stumped by this yellow-faced Zhezi (referring to the Master).' The Master said, 'Venerable Monk, you are very much like holding a bowl but saying you are not hungry.' Nanyuan said, 'Have you, Venerable (Sanskrit term for disciple), ever been here?' The Master said, 'What are you saying?' Nanyuan said, 'This old monk is properly asking you for guidance.' The Master said, 'You cannot be let off either.' Then he went down to pay respects to the assembly, and then returned to the hall to express his gratitude. Nanyuan said, 'Venerable, whom have you seen?' The Master said, 'I was at Huayan Temple in Xiangzhou, spending the summer with Attendant Kuo.' Nanyuan said, 'You have personally seen a true practitioner.' Nanyuan asked, 'The southern stick, how should it be discussed?' The Master said, 'Discuss it as something extraordinary.' The Master asked in return, 'The stick here, Venerable Monk, how should it be discussed?' Nanyuan picked up his staff and said, 'Beneath the stick, there is no acceptance of birth; when facing the opportunity, one does not see the teacher.' The Master, upon hearing these words, thoroughly understood the profound meaning, and thus relied on Nanyuan for six years. The fourfold assembly invited the Master to preside over Fengxue Temple. (Chan Master Jingshan Gao said, 'Fengxue at that time should have greatly unfolded his sitting mat and bowed three times. If not, then overturn the Zen bed.' Then he turned to Chan Master Chongmi and asked, 'Do you say that Fengxue should have bowed at that time, or overturned the Zen bed?' Chan Master Chongmi said, 'The bandit army is utterly defeated.' Chan Master Miaoxi said, 'Look at this blind man, he should be beaten.') Because of the chaos of war, the Master sought refuge in Yingzhou, visiting Commissioner Li, and was kept in the official residence for the summer. Commissioner Li widely established a great assembly, inviting the Master to ascend the hall to preach. As soon as the Master ascended the seat, he said, 'The ancestral teacher's mind-seal is like the mechanism of an iron ox; going, it seals; staying, it breaks the seal. If it neither goes nor stays, sealing is, not sealing also is. Is there anyone who can speak of it?' At that time, Elder Lupi came out and asked, 'This student has the mechanism of an iron ox; please, Master, do not apply the seal.' The Master said, 'Accustomed to fishing for whales, clearing vast waters, yet lamenting the frog's steps in the mud and sand.' Elder Lupi hesitated and pondered. The Master shouted, 'Elder, why do you not speak?' As Elder Lupi was about to speak, the Master struck him with a whisk, saying, 'Do you remember the topic? Try to speak of it.' As Elder Lupi was about to open his mouth, the Master struck him again with a whisk. The governor said, 'Truly, the Buddha-dharma is the same as the king's law.' (Tang Dynasty (618-907))
師曰。見甚麼道理。牧主曰。當斷不斷。反招其亂。師便下座(昭覺勤云。風穴擐三玄戈甲。施四種主賓明立信旗。密排陣敵。及至盧陂。才跨鐵牛。劃時擒下。遂令牧主知歸。所謂龍馳虎驟。鳳翥鸞翔。雖然。若是崇寧。待伊道有鐵牛之機。劈脊便棒。殺人刀。活人劍。還知落處么)○問古曲無音韻。如何和得齊。師曰。木雞啼子夜。芻狗吠天明(徑山杲云。這黃面浙子。恁么答話。也做他臨濟兒孫未得在。今日有人問徑山。古曲無音韻。如何和得齊。只向他道。木雞啼子夜。芻狗吠天明)○上堂。若立一塵。家國興盛。野老顰蹙。不立一塵。家國喪亡。野老安貼。於此明得。阇黎無分。全是老僧。於此不明。老僧卻是阇黎。阇黎與老僧。亦能悟卻天下人。亦能瞎卻天下人。欲識阇黎么。右邊一拍曰。這裡是。欲識老僧么。左邊一拍曰。這裡是(雲門偃云。這裡即易。那裡即難 瑯玡覺云。杓卜聽虛聲 白雲端云。大眾立即是。不立即是。良久云。心不負人。面無慚色。拍禪床一下 五祖演舉了云。山僧即不然。若立一塵。法堂前。草深一丈。不立一塵。錦上鋪花。何也。不見道九九八十一。窮漢受罪畢。才擬展腳眠。蚊蟲獦蚤出 天童華云。大小風穴。不會轉身句 靈隱岳雲。大小風穴。醋氣猶在。何故。始作翕
【現代漢語翻譯】 現代漢語譯本 師父說：『你見到了什麼道理？』 牧主說：『當斷不斷，反受其亂。』 師父便下座。（昭覺勤云禪師說：『風穴禪師揮舞著三玄的戈甲，施展四種主賓，鮮明地樹立起誠信的旗幟，嚴密地排兵佈陣來迎敵。等到盧陂，才跨上鐵牛，一下子就擒住了牧主，於是讓牧主明白了歸宿。這就是所謂的龍騰虎躍，鳳舞鸞翔。雖然如此，如果是崇寧（北宋年號，1102-1106年），等他說出有鐵牛的機鋒，就劈頭一棒打去。殺人的刀，救人的劍，還知道落在何處嗎？』） 有人問：『古曲沒有音韻，如何能夠和諧一致？』 師父說：『木雞在子夜啼鳴，芻狗在天明吠叫。』（徑山杲禪師說：『這黃面浙子，這樣回答，也算不上是臨濟的子孫。今天如果有人問徑山，古曲沒有音韻，如何能夠和諧一致？只對他說，木雞在子夜啼鳴，芻狗在天明吠叫。』） 師父上堂說法：『如果立著一塵不染，國家興盛，鄉野老翁也會愁眉不展；如果不立一塵不染，國家喪亡，鄉野老翁反而安穩妥帖。如果能明白這個道理，各位禪者就沒有分別，完全是老僧；如果不能明白這個道理，老僧卻成了各位禪者。禪者與老僧，既能使天下人覺悟，也能使天下人盲目。想要認識禪者嗎？』 在右邊一拍說：『這裡就是。』 『想要認識老僧嗎？』 在左邊一拍說：『這裡就是。』（雲門偃禪師說：『這裡容易，那裡難。』 瑯玡覺禪師說：『占卜聽虛聲。』 白雲端禪師說：『各位立即就是，不立即就是。』 良久說：『心不負人，面無慚色。』 拍禪床一下。 五祖演禪師舉例說：『山僧卻不這樣說。如果立著一塵不染，法堂前，草深一丈；如果不立一塵不染，錦上添花。為什麼呢？』 不見說『九九八十一，窮漢受罪完畢，才打算伸腳睡覺，蚊蟲跳蚤就出來了。』 天童華禪師說：『大小風穴，不會轉身的句子。』 靈隱岳禪師說：『大小風穴，醋氣還在。』 為什麼呢？ 『始作翕』）
【English Translation】 English version The Master said, 'What principle did you see?' The Shepherd said, 'To hesitate when one should decide only invites chaos.' The Master then descended from his seat. (Zen Master Zhao Jueqin said, 'Fengxue wielded the halberds and armor of the Three Mysteries, displayed the four kinds of host and guest, and clearly established the banner of faith, meticulously arranging his troops to face the enemy. When he arrived at Lu Po, he mounted the iron ox and captured the shepherd in one fell swoop, thus enabling the shepherd to understand his return. This is what is meant by dragons galloping and tigers leaping, phoenixes soaring and luan birds flying. However, if it were during the Chongning era (Northern Song Dynasty, 1102-1106), waiting for him to speak of the iron ox's opportunity, I would strike him with a staff. The sword that kills, the sword that saves, do you know where they land?') Someone asked, 'Ancient melodies have no rhythm, how can they be harmonized?' The Master said, 'A wooden rooster crows at midnight, a straw dog barks at dawn.' (Zen Master Jingshan Gao said, 'This yellow-faced Zhe person, answering like this, cannot be considered a descendant of Linji. If someone asks Jingshan today, 'Ancient melodies have no rhythm, how can they be harmonized?' Just tell him, 'A wooden rooster crows at midnight, a straw dog barks at dawn.') The Master ascended the platform and said, 'If one establishes even a speck of dust, the country will prosper, but the old man in the countryside will frown; if one does not establish even a speck of dust, the country will perish, but the old man in the countryside will be at peace. If you understand this, you monks have no distinction, you are all old monks; if you do not understand this, the old monk is just one of you monks. Monks and old monks can both enlighten the people of the world and blind the people of the world. Do you want to know the monk?' He clapped on the right and said, 'Here it is.' 'Do you want to know the old monk?' He clapped on the left and said, 'Here it is.' (Zen Master Yunmen Yan said, 'Here is easy, there is difficult.' Zen Master Langye Jue said, 'Divination listens to empty sounds.' Zen Master Baiyun Duan said, 'Everyone is immediately it, not immediately it.' After a long while, he said, 'The heart does not betray people, the face has no shame.' He slapped the Zen bed once. Zen Master Wuzu Yan cited the example and said, 'This mountain monk does not say it that way. If one establishes even a speck of dust, in front of the Dharma hall, the grass is one zhang deep; if one does not establish even a speck of dust, it is like adding flowers to brocade. Why?' Don't you see, 'Nine nine eighty-one, the poor man's suffering is over, just as he intends to stretch his legs to sleep, mosquitoes and fleas come out.' Zen Master Tiantong Hua said, 'Big and small Fengxue, don't know the turning phrase.' Zen Master Lingyin Yue said, 'Big and small Fengxue, the vinegar smell is still there.' Why? 'Beginning to contract')
如也。縱之純如也。皦如也。釋如也。以成。喝一喝)。
穎橋安禪師(南院颙法嗣)
穎橋安禪師。(號鐵胡)與鐘司徒向火次。鐘忽問。三界焚燒時。如何出得。師以香匙撥開火。鐘擬議。師曰。司徒司徒。鐘忽有省。
興陽歸靜禪師(西院明法嗣)
郢州興陽歸靜禪師。初參西院。便問。擬問不問時如何。西院便打。師良久。西院曰。若喚作棒。眉須墮落。師于言下大悟。
南嶽下八世(臨濟下四世)
首山省念禪師(風穴沼法嗣)
汝州首山省念禪師。萊州狄氏子。常密誦法華經。眾目爲念法華也。晚於風穴會中。充知客。一日侍立次。風穴乃垂涕告之曰。不幸臨濟之道。至吾將墜于地矣。師曰。觀此一眾。豈無人邪。風穴曰。聰明者多。見性者少。師曰。如某者如何。風穴曰。吾雖望子之久。猶恐耽著此經。不能放下。師曰。此亦可事。愿聞其要。風穴遂上堂。舉世尊以青蓮目。顧視大眾。乃曰。正當恁么時。且道。說個甚麼。若道不說而說。又是埋沒先聖。且道。說個甚麼。師乃拂袖下去。風穴擲下拄杖。歸方丈。侍者隨後請益曰。念法華。因甚不祗對和尚。風穴曰。念法華會也○次日。師與真園頭。同上問訊次。風穴問真曰。作么生是世尊不說說。真曰。
【現代漢語翻譯】 如是。縱任其純粹。清澈明亮。解脫自在。以成就。(喝一聲)。
穎橋安禪師(南院颙法嗣)
穎橋安禪師，(號鐵胡)與鐘司徒一起烤火。鐘司徒忽然問道：『三界（欲界、色界、無色界）焚燒時，如何才能脫離？』禪師用香匙撥開火焰。鐘司徒正在思索，禪師說：『司徒，司徒！』鐘司徒忽然有所領悟。
興陽歸靜禪師(西院明法嗣)
郢州興陽歸靜禪師，最初參訪西院時，便問道：『想要提問卻又不提問時，如何是好？』西院禪師便打了他。禪師沉默良久。西院禪師說：『如果將這喚作棒打，我的眉毛鬍鬚都要掉落了。』禪師在言語之下大徹大悟。
南嶽下八世(臨濟下四世)
首山省念禪師(風穴沼法嗣)
汝州首山省念禪師，是萊州狄氏之子。經常秘密誦讀《法華經》，眾人稱他爲念法華。晚年在風穴禪師的門下，擔任知客。一天，侍立在風穴禪師身旁，風穴禪師流著眼淚告訴他說：『不幸的是，臨濟宗的道，到了我這裡將要墜落於地了。』禪師說：『看這一眾僧人，難道沒有人嗎？』風穴禪師說：『聰明的人很多，見到本性的人很少。』禪師說：『像我這樣的人如何？』風穴禪師說：『我雖然期望你很久了，但還是擔心你沉迷於這部經，不能放下。』禪師說：『這也是可以做到的事。』希望聽聞其中的要領。風穴禪師於是登上法堂，舉起世尊用青蓮花般的眼睛，顧視大眾，然後說：『正當這個時候，且說，（世尊）說了些什麼？如果說不說而說，又是埋沒了先聖。且說，（世尊）說了些什麼？』禪師於是拂袖離去。風穴禪師扔下拄杖，回到方丈室。侍者隨後請教說：『念法華，為什麼不回答和尚？』風穴禪師說：『念法華明白了。』第二天，禪師與真園頭一同前去問訊，風穴禪師問真園頭說：『如何是世尊不說說？』真園頭說：
【English Translation】 Thus it is. Letting it be purely so. Clear and bright. Liberated and free. To accomplish. (A shout).
Chan Master Yingqiao An (Successor of Nanyuan Yong)
Chan Master Yingqiao An (also known as Tiehu) was warming himself by the fire with Secretary Zhong. Zhong suddenly asked, 'When the Three Realms (Desire Realm, Form Realm, Formless Realm) are burning, how can one escape?' The Master used a chopstick to stir the fire. Zhong hesitated. The Master said, 'Secretary, Secretary!' Zhong suddenly had an awakening.
Chan Master Xingyang Guijing (Successor of Xiyuan Ming)
Chan Master Xingyang Guijing of Yingzhou, when he first visited Xiyuan, immediately asked, 'What is it like when one intends to ask but does not ask?' Xiyuan then struck him. The Master remained silent for a long time. Xiyuan said, 'If you call this a beating with a stick, my eyebrows and beard will fall off.' The Master had a great enlightenment upon hearing these words.
8th Generation from Nanyue (4th Generation from Linji)
Chan Master Shoushan Xingnian (Successor of Fengxue Zhao)
Chan Master Shoushan Xingnian of Ruzhou was a son of the Di family of Laizhou. He often secretly recited the Lotus Sutra, and people called him 'Reciter of the Lotus Sutra'. Later, in the assembly of Fengxue, he served as the guest prefect. One day, while standing in attendance, Fengxue tearfully told him, 'Unfortunately, the Way of Linji is about to fall to the ground with me.' The Master said, 'Looking at this assembly, is there no one?' Fengxue said, 'There are many who are clever, but few who see their nature.' The Master said, 'What about someone like me?' Fengxue said, 'Although I have hoped for you for a long time, I am still afraid that you will be attached to this sutra and unable to let it go.' The Master said, 'This is also something that can be done.' I wish to hear the essentials. Thereupon, Fengxue ascended the Dharma hall, raised the World-Honored One's lotus-like eyes, looked at the assembly, and then said, 'Right at this moment, tell me, what is being said? If you say that it is speaking without speaking, then you are burying the ancient sages. Tell me, what is being said?' The Master then flicked his sleeves and left. Fengxue threw down his staff and returned to his room. The attendant then asked, 'Reciter of the Lotus Sutra, why did you not respond to the Abbot?' Fengxue said, 'Reciter of the Lotus Sutra understands.' The next day, the Master and the head gardener, Zhen, went together to pay their respects. Fengxue asked Zhen, 'What is it like when the World-Honored One speaks without speaking?' Zhen said:
鵓鳩樹頭鳴。風穴曰。汝作許多癡福作么。何不體究言句。又問師曰。汝作么生。師曰。動容揚古路。不墮悄然機。風穴謂真曰。汝何不看念法華下語(徑山杲云。我當時若見這老漢恁么。道。深掘一坑。一時埋卻。更牽牛在上蹋過。卻須放真公出一頭始得。山僧恁么道。且不是抑強扶弱。亦不是杜撰差排。你若識得鵓鳩樹頭鳴。意在麻畬里。便識得動容揚古路。不墮悄然機。這兩轉語。畢竟是一耶是二耶。若道是一。為甚麼風穴只肯念法華。不肯真園頭。若道是二。爭奈落霞與孤鶩齊飛。秋水共長天一色。參)○因白兆楚和尚。至汝州宣化。風穴令師往傳語。才相見。提起坐具。便問。展即是。不展即是。白兆曰。自家看取。師便喝。白兆曰。我曾親近知識來。未嘗輒敢恁么造次。師曰。草賊大敗。白兆曰。來日若見風穴和尚。待一一舉似。師曰。一任一任。不得忘卻。師乃先回舉似風穴。風穴曰。今日又被你收下一員草賊。師曰。好手不張名。白兆次日才到相見。便舉前話。風穴曰。非但昨日。今日和贓捉敗。師於是名振四方。開法首山。
廣慧真禪師(風穴沼法嗣)
汝州廣慧真禪師。嘗在風穴作園頭。風穴問曰。會昌沙汰時。護法善神。向甚麼處去。師曰。常在阛阓中。要且無人識。風穴曰。汝
【現代漢語翻譯】 現代漢語譯本 鵓鳩在樹梢鳴叫。風穴禪師說：『你做這麼多癡福做什麼？為何不體悟言句的真意？』又問這位禪師說：『你怎麼樣？』禪師說：『動容揚古路，不墮悄然機。』（意為：一舉一動都彰顯古人的道路，不落入寂然無聲的窠臼。）風穴禪師對真禪師說：『你為何不看《法華經》的下語？』（徑山杲禪師說：『我當時如果見到這老漢這樣，就說：深挖一個坑，一時埋掉。更牽牛在上面踩過。卻須放真公出一頭始得。』山僧這樣說，且不是抑強扶弱，也不是杜撰差排。你若識得鵓鳩樹頭鳴，意在麻畬里，便識得動容揚古路，不墮悄然機。這兩轉語，畢竟是一耶是二耶？若道是一，為什麼風穴只肯念法華，不肯真園頭？若道是二，爭奈落霞與孤鶩齊飛，秋水共長天一色。參！） 因白兆楚和尚，至汝州宣化。風穴禪師令這位禪師前往傳話。才相見，提起坐具，便問：『展即是，不展即是？』白兆禪師說：『自家看取。』這位禪師便喝斥。白兆禪師說：『我曾親近知識（善知識，指有德行的師父）來，未嘗輒敢這麼造次。』這位禪師說：『草賊大敗。』白兆禪師說：『來日若見風穴和尚，待一一舉似。』這位禪師說：『一任一任，不得忘卻。』這位禪師乃先回，舉似風穴禪師。風穴禪師說：『今日又被你收下一員草賊。』這位禪師說：『好手不張名。』白兆禪師次日才到相見，便舉前話。風穴禪師說：『非但昨日，今日和贓捉敗。』這位禪師於是名振四方，開法首山。
廣慧真禪師(風穴沼法嗣)
汝州廣慧真禪師。曾在風穴禪師處做園頭。風穴禪師問：『會昌沙汰（會昌滅佛，唐武宗會昌年間(841-846)對佛教的鎮壓）時，護法善神，向什麼處去？』禪師說：『常在阛阓（huán huì，指市場）中，要且無人識。』風穴禪師說：『你
【English Translation】 English version A turtledove coos on the treetop. Fengxue (Zen master Fengxue) said, 'Why do you make so much foolish merit? Why not embody the meaning of the words?' He then asked the monk, 'What are you doing?' The monk replied, 'Moving and acting, I display the ancient path, not falling into silent mechanisms.' Fengxue said to Zhen (Zen master Zhen), 'Why don't you look at the words under the Lotus Sutra?' (Jingshan Gao said, 'If I had seen this old man like that at the time, I would have said, 'Dig a deep pit and bury him all at once. Then have an ox step over it. Only then would I let Master Zhen out.' That's how I, the mountain monk, would say it, not to suppress the strong and support the weak, nor to fabricate and arrange. If you understand that the turtledove coos on the treetop, its meaning is in the hemp fields, then you will understand 'Moving and acting, I display the ancient path, not falling into silent mechanisms.' Are these two turning phrases ultimately one or two? If you say they are one, why does Fengxue only approve of reciting the Lotus Sutra and not the head gardener Zhen? If you say they are two, how can the falling sunset and the lone duck fly together, and the autumn water share the same color as the long sky? Consider this!') Because Baizhao Chu, the abbot, arrived at Xuanhua in Ruzhou, Fengxue ordered the monk to go and convey a message. As soon as they met, he raised his sitting cloth and asked, 'Is it to unfold or not to unfold?' Baizhao said, 'See for yourself.' The monk then shouted. Baizhao said, 'I have been close to knowledgeable teachers (good spiritual advisors), and I have never dared to be so rash.' The monk said, 'The bandit army is utterly defeated.' Baizhao said, 'If I see Abbot Fengxue tomorrow, I will tell him everything.' The monk said, 'As you wish, as you wish, but don't forget.' The monk then returned first and told Fengxue. Fengxue said, 'Today you have captured another bandit.' The monk said, 'A good hand does not advertise his name.' Baizhao arrived the next day and, upon meeting, recounted the previous conversation. Fengxue said, 'Not only yesterday, but today you have been caught red-handed with the stolen goods.' The monk's name then spread in all directions, and he opened the Dharma at Shoushan.
Zen Master Guanghui Zhen (Dharma heir of Fengxue Zhao)
Zen Master Guanghui Zhen of Ruzhou once worked as a head gardener at Fengxue's place. Fengxue asked, 'During the Huichang Persecution (Huichang persecution of Buddhism, suppression of Buddhism during the Huichang era (841-846) of Emperor Wuzong of Tang), where did the Dharma-protecting deities go?' The monk said, 'They are always in the marketplace, but no one recognizes them.' Fengxue said, 'You
徹也。師禮拜(徑山杲云。汝道。風穴自徹也未)。
南嶽下九世(臨濟下五世)
汾陽善昭禪師(首山念法嗣)
汾州太子院善昭禪師。太原俞氏子。杖䇿遊方。歷參知識七十一員。後到首山問。百丈卷席。意旨如何。首山曰。龍袖拂開全體現。曰師意如何。首山曰。像王行處絕狐蹤。師于言下大悟。拜起而曰。萬古碧潭空界月。再三撈捷始應知。有問者曰。見何道理。便爾自肯。師曰。正是我放身命處。后游衡湘及襄沔間。每為郡守。以名剎力致。前後八請。堅臥不答。洎首山歿。西河道俗。遣僧契聰。迎請住持。師閉關高枕。聰排闥而入。讓之曰。佛法大事。靖退小節。風穴懼應讖。憂宗旨墜滅。幸而有先師。先師已棄世。汝有力荷擔如來大法者。今何時而欲安眠哉。師矍起。握聰手曰。非公不聞此語。趣辦嚴。吾行矣○問如何是學人著力處。師曰。嘉州打大像。曰如何是學人轉身處。師曰。陜府灌鐵牛。曰如何是學人親切處。師曰。西河弄師子。乃曰。若人會得此三句。已辨三玄。更有三要語在。切須薦取。不是等閑。與大眾頌出。三玄三要事難分。得意忘言道易親。一句明明該萬象。重陽九日菊花新○師為並汾苦寒。乃罷夜參。有異比丘。振錫而至。謂師曰。會中有大士六人。奈何不說
【現代漢語翻譯】 現代漢語譯本： 徹悟。禪師禮拜(徑山杲[gǎo]禪師說：『你說說看，風穴禪師是否已經徹悟？』)。
南嶽下九世(臨濟下五世)
汾陽善昭禪師(首山念[niàn]禪師的法嗣)
汾州太子院善昭禪師，是太原俞[yú]氏之子。他拄著枴杖四處遊歷參訪，先後參拜了七十一位善知識。後來到首山，問道：『百丈禪師捲起蓆子的用意是什麼？』首山禪師說：『龍袖拂開，全體顯現。』善昭禪師又問：『老師您的意思是？』首山禪師說：『象王行走的地方，沒有狐貍的軌跡。』善昭禪師在言下大悟，起身禮拜說：『萬古碧潭中的空界月，再三撈取才應該知道。』有人問：『您見到了什麼道理，就如此肯定自己？』善昭禪師說：『正是我放下身命的地方。』 後來他遊歷衡湘和襄沔[miǎn]一帶，各地的郡守都想用名剎來極力邀請他，前後八次邀請，他都堅決臥床不答覆。等到首山禪師去世后，西河的道俗派僧人契聰[qì cōng]前去迎請他住持。善昭禪師閉關高枕而臥，契聰推門而入，責備他說：『佛法是大事，隱退是小節。風穴禪師擔心應驗讖[chèn]語，憂慮禪宗宗旨墜落泯滅，幸好有先師首山禪師，但先師已經去世。您是有能力承擔如來大法的人，現在是什麼時候，您還想安睡呢？』善昭禪師驚起，握著契聰的手說：『不是您，我就聽不到這些話。』於是趕緊準備行裝，說：『我這就去。』 有人問：『如何是學人著力處？』善昭禪師說：『嘉州打大佛像。』又問：『如何是學人轉身處？』善昭禪師說：『陜[shǎn]府灌鐵牛。』又問：『如何是學人親切處？』善昭禪師說：『西河弄獅子。』於是說：『如果有人領會這三句話，就已經辨明了三玄。還有三要語在，切須推薦選取，不是等閑之事。』併爲大眾頌出：『三玄三要事難分，得意忘言道易親。一句明明該萬象，重陽九日菊花新。』 禪師因為并州、汾州苦寒，於是停止了夜參。有一位奇異的比丘，搖著錫杖而來，對禪師說：『法會中有六位大士，為什麼不說呢？』(汾陽善昭禪師于宋太宗淳化五年(994年)示寂)
English version: Thoroughly understood. The Zen master bowed (Zen Master Gao of Jingshan said, 'Tell me, has Zen Master Fengxue thoroughly understood or not?').
Nanyue's ninth generation (Linji's fifth generation)
Zen Master Fenyang Shanzhao (Dharma successor of Nianshan of Shou)
Zen Master Shanzhao of Taizi Temple in Fenzhou was a son of the Yu family of Taiyuan. He traveled around with a staff, visiting seventy-one knowledgeable teachers. Later, he arrived at Shou Mountain and asked, 'What is the meaning of Baizhang rolling up the mat?' Shou Mountain said, 'The dragon's sleeve sweeps open, the whole body appears.' He asked, 'What is your meaning, Master?' Shou Mountain said, 'Where the elephant king walks, there are no traces of foxes.' Zen Master Shanzhao had a great enlightenment upon hearing these words, bowed and said, 'The moon in the empty realm in the ancient blue pool, only after repeatedly trying to scoop it up, one should know.' Someone asked, 'What principle did you see that made you so sure of yourself?' Zen Master Shanzhao said, 'It is precisely the place where I let go of my life.' Later, he traveled around Hengxiang and Xiangmian. The prefects of various places tried their best to invite him with famous temples, but he firmly refused to reply, lying in bed after eight invitations. When Zen Master Shou Mountain passed away, the Daoists and laypeople of Xihe sent the monk Qicong to invite him to be the abbot. Zen Master Shanzhao closed the door and slept soundly. Qicong pushed the door open and rebuked him, saying, 'The Dharma is a major matter, seclusion is a minor matter. Zen Master Fengxue was worried about the prophecy coming true and worried that the Zen sect's purpose would fall and be destroyed. Fortunately, there was the late teacher, Zen Master Shou Mountain, but the late teacher has already passed away. You are capable of shouldering the great Dharma of the Tathagata. What time is it now that you still want to sleep?' Zen Master Shanzhao was startled, grasped Qicong's hand and said, 'If it weren't for you, I wouldn't have heard these words.' Then he quickly prepared his luggage and said, 'I will go.' Someone asked, 'What is the place where a student should exert effort?' Zen Master Shanzhao said, 'Jiazhou is casting a large Buddha statue.' He asked, 'What is the place where a student should turn around?' Zen Master Shanzhao said, 'Shan Prefecture is pouring iron into an iron ox.' He asked, 'What is the place where a student should be intimate?' Zen Master Shanzhao said, 'Xihe is playing with a lion.' Then he said, 'If someone understands these three sentences, they have already distinguished the Three Mysteries. There are also Three Essentials, which must be recommended and selected, not a trivial matter.' And he chanted for the masses: 'The Three Mysteries and Three Essentials are difficult to distinguish, understanding the meaning and forgetting the words, the Way is easy to be intimate. One sentence clearly encompasses all phenomena, on the ninth day of the Double Ninth Festival, the chrysanthemums are new.' Because Bingzhou and Fenzhou were bitterly cold, the Zen master stopped the evening meditation. An unusual Bhikkhu came shaking his tin staff and said to the Zen master, 'There are six great beings in the Dharma assembly, why don't you speak about them?' (Zen Master Fenyang Shanzhao passed away in the fifth year of Chunhua of Emperor Taizong of Song Dynasty (994 AD))
【English Translation】 Thoroughly understood. The Zen master bowed (Zen Master Gao of Jingshan said, 'Tell me, has Zen Master Fengxue thoroughly understood or not?').
Nanyue's ninth generation (Linji's fifth generation)
Zen Master Fenyang Shanzhao (Dharma successor of Nianshan of Shou)
Zen Master Shanzhao of Taizi Temple in Fenzhou was a son of the Yu family of Taiyuan. He traveled around with a staff, visiting seventy-one knowledgeable teachers. Later, he arrived at Shou Mountain and asked, 'What is the meaning of Baizhang rolling up the mat?' Shou Mountain said, 'The dragon's sleeve sweeps open, the whole body appears.' He asked, 'What is your meaning, Master?' Shou Mountain said, 'Where the elephant king walks, there are no traces of foxes.' Zen Master Shanzhao had a great enlightenment upon hearing these words, bowed and said, 'The moon in the empty realm in the ancient blue pool, only after repeatedly trying to scoop it up, one should know.' Someone asked, 'What principle did you see that made you so sure of yourself?' Zen Master Shanzhao said, 'It is precisely the place where I let go of my life.' Later, he traveled around Hengxiang and Xiangmian. The prefects of various places tried their best to invite him with famous temples, but he firmly refused to reply, lying in bed after eight invitations. When Zen Master Shou Mountain passed away, the Daoists and laypeople of Xihe sent the monk Qicong to invite him to be the abbot. Zen Master Shanzhao closed the door and slept soundly. Qicong pushed the door open and rebuked him, saying, 'The Dharma is a major matter, seclusion is a minor matter. Zen Master Fengxue was worried about the prophecy coming true and worried that the Zen sect's purpose would fall and be destroyed. Fortunately, there was the late teacher, Zen Master Shou Mountain, but the late teacher has already passed away. You are capable of shouldering the great Dharma of the Tathagata. What time is it now that you still want to sleep?' Zen Master Shanzhao was startled, grasped Qicong's hand and said, 'If it weren't for you, I wouldn't have heard these words.' Then he quickly prepared his luggage and said, 'I will go.' Someone asked, 'What is the place where a student should exert effort?' Zen Master Shanzhao said, 'Jiazhou is casting a large Buddha statue.' He asked, 'What is the place where a student should turn around?' Zen Master Shanzhao said, 'Shan Prefecture is pouring iron into an iron ox.' He asked, 'What is the place where a student should be intimate?' Zen Master Shanzhao said, 'Xihe is playing with a lion.' Then he said, 'If someone understands these three sentences, they have already distinguished the Three Mysteries. There are also Three Essentials, which must be recommended and selected, not a trivial matter.' And he chanted for the masses: 'The Three Mysteries and Three Essentials are difficult to distinguish, understanding the meaning and forgetting the words, the Way is easy to be intimate. One sentence clearly encompasses all phenomena, on the ninth day of the Double Ninth Festival, the chrysanthemums are new.' Because Bingzhou and Fenzhou were bitterly cold, the Zen master stopped the evening meditation. An unusual Bhikkhu came shaking his tin staff and said to the Zen master, 'There are six great beings in the Dharma assembly, why don't you speak about them?' (Zen Master Fenyang Shanzhao passed away in the fifth year of Chunhua of Emperor Taizong of Song Dynasty (994 AD))
法。言訖而去。師密記以偈曰。胡僧金錫光。為法到汾陽。六人成大器。勸請為敷揚○鄭工部到。茶話次。鄭示師偈曰。黃紙休遮眼。青雲自有陰。莫將閑學解。埋沒祖師心。復曰。只將此偈。驗天下長老。師曰。與么則汾陽也在里頭。曰擔枷過狀。師曰。更不再勘。鄭曰。兩重公案。師曰。知即得。鄭良久。師噓一聲。鄭曰。文寶文寶。師曰。在甚所在。鄭曰。不容某甲出氣。爭得嗔他道。淹滯長老在此。師曰。是何言歟。鄭曰實。師曰。也不得放過。鄭曰。請師一偈。師曰。不閑紙墨。隨示偈曰。荒草尋幽徑。巖松迥布陰。幾多玄學客。失卻本來心○上堂。謂眾曰。夫說法者。須具十智同真。若不具十智同真。邪正不辨。緇素不分。不能與人天為眼目。決斷是非。如鳥飛空而折翼。如箭射的而斷絃。絃斷故射的不中。翼折故空不可飛。弦壯翼牢。空的俱徹。作么生是十智同真。與諸上座點出。一同一質。二同大事。三總同參。四同真志。五同遍普。六同具足。七同得失。八同生殺。九同音吼。十同得入。又曰。與甚麼人同得入。與阿誰同音吼。作么生是同生殺。甚麼物同得失。阿那個同具足。是甚麼同遍普。何人同真志。孰能總同參。那個同大事。何物同一質。有點得出底么。點得出者。不吝慈悲。點不出來。未
有參學眼在。切須辨取。要識是非。面目見在。不可久立。珍重(徑山杲云。汾陽老子。末後若無個面目見在。一場敗闕。雖然如是。未免喪我兒孫。喝一喝。頌云。兔角龜毛眼裡栽。鐵山當面勢崔嵬。東西南北無門入。曠劫無明當下灰)○龍德府尹李侯。與師有舊。虛承天寺致之。使三反不赴。使者受罰。復至曰。必欲得師俱往。不然有死而已。師笑曰。老病業已不出山。借往。當先后之。何必俱邪。使曰。師諾。則先後唯所擇師令饌設。且俶裝曰。吾先行矣。停箸而化。
葉縣歸省禪師(首山念法嗣)
汝州葉縣廣教院歸省禪師。冀州賈氏子。遊方參首山。首山一日舉竹篦問曰。喚作竹篦即觸。不喚作竹篦即背喚作甚麼。師掣得擲地上曰。是甚麼。首山曰瞎。師于言下。豁然頓悟○僧請益柏樹子話。師曰。我不辭與汝說還信么。曰和尚重言。爭敢不信。師曰。汝還聞檐頭水滴聲么。其僧豁然。不覺失聲云㖿。師曰。你見個甚麼道理。僧便以頌對曰。檐頭水滴。分明歷歷。打破乾坤。當下心息。師乃忻然○師因去將。息寮看病僧。僧乃問曰。和尚四大本空。病從何來。師曰。從阇黎問處來。僧喘氣。又問曰。不問時如何。師曰。撒手臥長空。僧曰㖿。便脫去○師到洞山。問洞山。廓然無依。法歸何處。
【現代漢語翻譯】 現代漢語譯本： 有參學的眼睛在，一定要辨別清楚。想要認識是非，本來面目就在眼前。不可久留於此。珍重！（徑山杲（徑山杲禪師）說：汾陽善昭（汾陽善昭禪師）老子，最後如果沒有個本來面目顯現，那就徹底失敗了。雖然如此，也免不了斷送我的兒孫。喝一聲！頌詞說：兔子角、烏龜毛，都栽在眼睛裡。鐵山擋在面前，氣勢崔嵬。東西南北沒有門可以進入，曠劫以來的無明當下化為灰燼。） 龍德府尹李侯，和禪師有舊交。在虛承天寺安排禪師居住，派使者三次邀請禪師都不去。使者因此受罰，再次前往說：『一定要請禪師一同前往，不然只有一死了。』禪師笑著說：『我老病纏身已經不出山了，借我前往，應當有先後，何必一起呢？』使者說：『禪師答應了，那麼先後就由禪師選擇。』禪師命令準備飯菜，並且整理行裝說：『我先走了。』放下筷子就圓寂了。
葉縣歸省禪師（首山省念（首山省念禪師）的法嗣）
汝州葉縣廣教院歸省禪師，是冀州賈家的兒子。遊方參拜首山省念（首山省念禪師）。首山省念（首山省念禪師）有一天拿起竹篦問：『叫它竹篦就著相了，不叫它竹篦就違背了，叫它什麼？』歸省禪師一把奪過來扔在地上說：『這是什麼？』首山省念（首山省念禪師）說：『瞎！』歸省禪師在言語下，豁然頓悟。一個僧人請教柏樹子的話頭，歸省禪師說：『我不吝嗇為你解說，你相信嗎？』僧人說：『和尚您說的話，我怎麼敢不信？』歸省禪師說：『你還聽到屋檐上水滴的聲音嗎？』那個僧人豁然開悟，不禁失聲叫了一聲『㖿！』歸省禪師說：『你見到了什麼道理？』僧人就用頌回答說：『屋檐上的水滴，分明而清晰。打破乾坤，當下心息。』歸省禪師於是很高興。 歸省禪師因為要去照顧生病的僧人。僧人就問：『和尚，四大本空，病從何來？』歸省禪師說：『從你問的地方來。』僧人喘著氣，又問：『不問時如何？』歸省禪師說：『撒手臥長空。』僧人『㖿』了一聲，就去世了。 歸省禪師到洞山，問洞山：『廓然無依，法歸何處？』
【English Translation】 English version: With the eye of a student present, one must discern clearly. If you want to recognize right and wrong, your original face is right before you. Do not linger here. Treasure this! (Jingshan Gao (Zen Master Jingshan Gao) said: If old man Fenyang Shanzhao (Zen Master Fenyang Shanzhao) doesn't have his original face manifest in the end, it will be a complete failure. Even so, it will inevitably lead to the ruin of my descendants. A shout! A verse says: Rabbit horns and turtle hair are planted in the eyes. An iron mountain stands before you, its power towering. There is no gate to enter in the east, west, south, or north. The ignorance of countless kalpas is instantly reduced to ashes.) Li, the prefect of Longde, had an old friendship with the Zen master. He arranged for him to stay at Xucheng Temple and sent messengers three times to invite him, but the Zen master did not go. The messenger was punished for this and came again, saying, 'I must invite the Zen master to go together, or I will die.' The Zen master smiled and said, 'I am old and sick and no longer leave the mountain. If I lend myself to going, there should be a sequence, why must we go together?' The messenger said, 'If the Zen master agrees, then the sequence is up to the Zen master to choose.' The Zen master ordered food to be prepared and packed his bags, saying, 'I will go first.' He put down his chopsticks and passed away.
Zen Master Guisheng of Yexian (Successor of Shoushan Nian)
Zen Master Guisheng of Guangjiao Temple in Yexian, Ruzhou, was a son of the Jia family of Ji Prefecture. He traveled to pay homage to Shoushan Nian (Zen Master Shoushan Nian). One day, Shoushan Nian (Zen Master Shoushan Nian) raised a bamboo whisk and asked, 'Calling it a bamboo whisk is touching, not calling it a bamboo whisk is turning away. What do you call it?' Guisheng snatched it, threw it on the ground, and said, 'What is this?' Shoushan Nian (Zen Master Shoushan Nian) said, 'Blind!' Guisheng suddenly had a complete awakening upon hearing these words. A monk asked for instruction on the topic of the cypress tree. Guisheng said, 'I am not stingy in explaining it to you, do you believe me?' The monk said, 'How dare I not believe the words of the abbot?' Guisheng said, 'Do you still hear the sound of water dripping from the eaves?' That monk suddenly awakened and couldn't help but cry out 'Ah!' Guisheng said, 'What principle did you see?' The monk then replied with a verse: 'The water dripping from the eaves is clear and distinct. Breaking through the universe, the mind rests at once.' Guisheng was then very pleased. Because Guisheng was going to take care of a sick monk in the sick ward. The monk then asked, 'Abbot, the four elements are fundamentally empty, where does the illness come from?' Guisheng said, 'It comes from where you ask.' The monk gasped and asked again, 'What about when I don't ask?' Guisheng said, 'Let go and lie in the vast sky.' The monk said 'Ah!' and passed away. Guisheng went to Dongshan and asked Dongshan, 'Vast and without reliance, where does the Dharma return?'
洞山曰。三番羯磨。師曰。恁么即知音不和也。洞山曰。知音不和底事作么生。師曰。龜毛拂子長三尺。洞山曰。你因什麼。眉須墮落。師便禮拜。
神鼎洪諲禪師(首山念法嗣)
潭州神鼎洪諲禪師。襄水扈氏子。嘗與數耆宿。至襄沔間。一僧舉論宗乘頗敏捷。會野飯山店中供辦。而僧論說不已。師曰。三界唯心。萬法唯識。唯識唯心。眼聲耳色。是甚麼人語。僧曰。法眼語。師曰。其義如何。曰唯心故根境不相到。唯識故聲色摐然。師曰。舌味是根境否。曰是。師以箸筴菜。置口中。含胡而語曰。何謂相人邪。坐者駭然。僧不能答。師曰。途路之樂。終未到家。見解入微。不名見道。參須實參。悟須實悟。閻羅大王。不怕多語。僧拱而退○后隱衡岳三生藏。有湘陰豪貴來游。福嚴即師之。室見其氣貌閑靜。一缽掛壁。余無長物。傾愛之。遂拜跪請往神鼎。師笑而諾之。至十年。始成叢席一朽床。為說法座。其甘枯淡無比。又以德臘俱高。諸方尊之。如古趙州。
谷隱蘊聰禪師(首山念法嗣)
襄州谷隱山蘊聰慈照禪師。初參百丈恒和尚。因結夏。百丈上堂。舉中觀論曰。正覺無名相。隨緣即道場。師便出問。如何是正覺無名相。百丈曰。汝還見露柱么。師曰。如何是隨緣即道場。百丈曰
【現代漢語翻譯】 現代漢語譯本 洞山問：『什麼是三番羯磨？』（三番羯磨：佛教術語，指僧團在處理事務時，需要三次宣告和確認的程式。） 師父說：『這樣說來，你就是知音不和啊。』 洞山問：『知音不和的事情該怎麼做呢？』 師父說：『龜毛拂子長三尺。』（龜毛拂子：比喻虛無不存在的事物。） 洞山問：『你因為什麼，眉毛鬍鬚都掉落了？』 師父便禮拜。
潭州神鼎洪諲禪師（首山念（？-993）法嗣）
潭州神鼎洪諲禪師，是襄水扈氏的兒子。曾經與幾位年長的隱士，到襄陽和沔陽一帶。 一位僧人引經據典地談論宗乘，非常敏捷。正好在山間小店裡吃飯，僧人還在不停地說。 洪諲禪師說：『三界唯心，萬法唯識。唯識唯心，眼聲耳色，這是什麼人說的話？』（三界：佛教指欲界、色界、無色界。唯心：佛教認為宇宙萬物都是由心識所變現。萬法唯識：佛教認為一切事物都只是意識的顯現。眼聲耳色：指眼所見的色，耳所聽的聲，泛指一切感官對象。） 僧人說：『是法眼說的。』（法眼：指法眼文益禪師（885-958）。） 洪諲禪師問：『他的意思是什麼？』 僧人說：『因為唯心，所以根和境不能互相到達。因為唯識，所以聲和色才如此分明。』（根：指眼、耳、鼻、舌、身、意六根。境：指色、聲、香、味、觸、法六境。） 洪諲禪師問：『舌和味是根境嗎？』 僧人回答：『是。』 洪諲禪師用筷子夾菜，放到口中，含糊地說：『說什麼相不相干呢？』 在座的人都驚呆了，僧人不能回答。 洪諲禪師說：『途中的快樂，終究沒有到家。見解即使精微，也不能算是見道。參禪要實實在在地參，開悟要實實在在地悟。閻羅大王，不怕多說話。』（閻羅大王：佛教傳說中掌管地獄的神。） 僧人拱手退下。 後來洪諲禪師隱居在衡岳的三生藏。有湘陰的富豪前來遊玩，福嚴把他引薦到洪諲禪師的住所，看到他氣度安閑平靜，一個缽掛在墻上，沒有多餘的東西，非常敬佩他，於是跪拜請求他前往神鼎。 洪諲禪師笑著答應了。過了十年，才建成一座寺廟，只有一張破舊的床作為說法的地方，他安於清貧淡泊的生活，無人能比。又因為他的德行和年齡都很高，各方都很尊敬他，就像古代的趙州禪師一樣。
襄州谷隱山蘊聰慈照禪師（首山念法嗣）
襄州谷隱山蘊聰慈照禪師，最初參拜百丈恒和尚。因為結夏安居，百丈和尚上堂說法，引用《中觀論》說：『正覺沒有名相，隨緣就是道場。』（結夏安居：佛教僧侶在夏季雨季期間停止外出，集中修行。中觀論：佛教中觀學派的根本論著。正覺：佛教指正確的覺悟。道場：佛教指修行的地方。） 蘊聰禪師便出來問道：『什麼是正覺沒有名相？』 百丈和尚說：『你還看見露柱嗎？』 蘊聰禪師問：『什麼是隨緣就是道場？』 百丈和尚說：
【English Translation】 English version Dongshan asked: 'What are the three karmas?' (Three karmas: A Buddhist term referring to the procedure in which the Sangha needs to make three announcements and confirmations when dealing with affairs.) The master said: 'In that case, you are a discordant confidant.' Dongshan asked: 'What should be done about the matter of a discordant confidant?' The master said: 'A tortoise-hair whisk is three feet long.' (Tortoise-hair whisk: A metaphor for something that is non-existent.) Dongshan asked: 'Why have your eyebrows and beard fallen off?' The master then bowed.
Zen Master Hongyin of Shending in Tanzhou (Successor of Shoushan Nian (? -993))
Zen Master Hongyin of Shending in Tanzhou was the son of the Hu clan of Xiangshui. He once went with several elderly hermits to the area between Xiangyang and Mianyang. A monk quoted scriptures and discussed the teachings of the sect very quickly. It happened to be a meal at a mountain shop, and the monk kept talking. Zen Master Hongyin said: 'The three realms are only mind, and all dharmas are only consciousness. Only consciousness is mind, eye-sound-ear-form, whose words are these?' (Three realms: In Buddhism, it refers to the desire realm, the form realm, and the formless realm. Only mind: Buddhism believes that all things in the universe are manifested by consciousness. All dharmas are only consciousness: Buddhism believes that all things are only manifestations of consciousness. Eye-sound-ear-form: Refers to the form seen by the eye and the sound heard by the ear, generally referring to all sensory objects.) The monk said: 'The words of Fayan.' (Fayan: Refers to Zen Master Fayan Wenyi (885-958).) Zen Master Hongyin asked: 'What is its meaning?' The monk said: 'Because of only mind, the root and the object cannot reach each other. Because of only consciousness, sound and form are so distinct.' (Root: Refers to the six roots of eye, ear, nose, tongue, body, and mind. Object: Refers to the six objects of form, sound, smell, taste, touch, and dharma.) Zen Master Hongyin asked: 'Are tongue and taste root and object?' The monk replied: 'Yes.' Zen Master Hongyin picked up vegetables with chopsticks, put them in his mouth, and said vaguely: 'What is there to say about relevance?' Everyone present was stunned, and the monk could not answer. Zen Master Hongyin said: 'The joy on the road is ultimately not home. Even subtle insights cannot be considered seeing the Tao. Chan practice must be truly practiced, and enlightenment must be truly enlightened. King Yama is not afraid of talking too much.' (King Yama: In Buddhist legends, the god who rules hell.) The monk bowed and retreated. Later, Zen Master Hongyin lived in seclusion in the Sanshengzang of Hengyue. A wealthy man from Xiangyin came to visit, and Fuyan introduced him to Zen Master Hongyin's residence. Seeing that he was calm and peaceful, with a bowl hanging on the wall and nothing else, he admired him very much, so he knelt down and asked him to go to Shending. Zen Master Hongyin smiled and agreed. After ten years, a temple was built, with only a dilapidated bed as a place to preach. He was content with a simple and淡泊 life, unparalleled. Because of his high virtue and age, all parties respected him, just like the ancient Zen Master Zhaozhou.
Zen Master Yuncong Cizhao of Guyin Mountain in Xiangzhou (Successor of Shoushan Nian)
Zen Master Yuncong of Guyin Mountain in Xiangzhou initially visited Abbot Baizhang Heng. Because of the summer retreat, Abbot Baizhang ascended the hall to preach, quoting the Madhyamaka-karika and saying: 'Right enlightenment has no name or form, and following conditions is the Bodhimanda.' (Summer retreat: Buddhist monks stop going out during the summer rainy season and concentrate on practice. Madhyamaka-karika: The fundamental treatise of the Madhyamaka school of Buddhism. Right enlightenment: In Buddhism, it refers to correct enlightenment. Bodhimanda: In Buddhism, it refers to the place of practice.) Zen Master Yuncong then came out and asked: 'What is right enlightenment without name or form?' Abbot Baizhang said: 'Do you still see the pillar?' Zen Master Yuncong asked: 'What is following conditions is the Bodhimanda?' Abbot Baizhang said:
。今日結夏○次參首山。問學人親到。寶山空手回時如何。首山曰。家家門前火把子。師于言下大悟。呈偈曰。我今二十七。訪道曾尋覓。今朝喜得逢。要且不相識○後到大陽玄和尚。問近離甚處。師曰襄州。大陽曰。作么生是不隔底句。師曰。和尚住持不易。大陽曰。且坐喫茶。師便參。眾去。侍者問。適來新到。祇對住持。不易和尚為甚麼。教坐喫茶。大陽曰。我獻他新羅附子。他酬我舶上茴香。你去問他有語在。侍者請師。喫茶問適來。祇對和尚道。住持不易。意旨如何。師曰。真鍮不博金。
廣慧元璉禪師(首山念法嗣)
汝州廣慧院元璉禪師。泉州陳氏。到首山。首山問。近離甚處。師曰漢上。首山豎起拳曰。漢上還有這個么。師曰。這個是甚麼碗鳴聲。首山曰瞎。師曰恰是。拍一拍便出。他日又問。學人親到。寶山空手回時如何。首山曰。家家門前火把子。師當下大悟曰。某甲不疑天下老和尚舌頭也。首山曰。汝會處作么生。與我說來看。師曰。祇是地上水碙砂也。首山曰。汝會也。師便禮拜(徑山杲云。你道念和尚還肯他廣慧也無。若道肯他。何故不與一棒。若道不肯他。何故不與一棒。有人於此道得。妙喜與你一棒)○住后。楊億侍郎問。天上無彌勒。地下無彌勒。未審在甚麼處。師曰
【現代漢語翻譯】 現代漢語譯本 今天結夏安居，再次參訪首山省念禪師（926-993）。首山問學人：『親身到了寶山，卻空手而回，這是怎麼回事？』首山說：『家家戶戶門前都有火把。』禪師在言下大悟。呈偈說：『我今年二十七，訪道曾經尋覓。今朝歡喜得相逢，要且並不相識。』 後來到大陽警玄禪師處，大陽問：『最近從哪裡來？』禪師說：『襄州。』大陽說：『怎麼說是不隔絕的句子？』禪師說：『和尚住持不易。』大陽說：『且坐下喝茶。』禪師便去參拜。眾人離開后，侍者問：『剛才新來的，只回答住持不易，和尚為什麼教他坐下喝茶？』大陽說：『我獻給他新羅的附子，他酬謝我舶上的茴香。你去問他，他有話要說。』侍者請禪師喝茶，問剛才回答和尚說『住持不易』，意旨如何？禪師說：『真金不博鍮石。』
廣慧元璉禪師(首山念（926-993）法嗣)
汝州廣慧院元璉禪師，泉州陳氏。到首山。首山問：『最近從哪裡來？』禪師說：『漢上。』首山豎起拳頭說：『漢上還有這個嗎？』禪師說：『這個是什麼碗鳴聲？』首山說：『瞎。』禪師說：『恰是。』拍了一下便出去。他日又問：『學人親到寶山，空手而回時如何？』首山說：『家家門前火把子。』禪師當下大悟說：『某甲不疑天下老和尚舌頭也。』首山說：『你體會處怎麼樣？與我說來看。』禪師說：『只是地上水泡砂也。』首山說：『你體會了。』禪師便禮拜（徑山杲（生卒年不詳）云：『你道念和尚還肯定他廣慧嗎？若道肯定他，何故不與一棒？若道不肯定他，何故不與一棒？有人於此道得，妙喜與你一棒』）。 住持后，楊億侍郎問：『天上無彌勒（Maitreya，未來佛），地下無彌勒，不知在什麼地方？』禪師說：
【English Translation】 English version Today, observing the summer retreat, I once again visited Shoushan Nian (926-993). Shoushan asked the student: 'Having personally arrived at the treasure mountain, yet returning empty-handed, what is the meaning of this?' Shoushan said: 'Every household has a torch in front of their door.' The Chan master had a great realization upon hearing these words. He presented a verse saying: 'I am twenty-seven this year, having sought the Way and searched for it. Today, I am delighted to meet it, yet I do not recognize it.' Later, he went to Great Yang Jingxuan's place. Great Yang asked: 'Where have you come from recently?' The Chan master said: 'Xiangzhou.' Great Yang said: 'How do you express a sentence without separation?' The Chan master said: 'It is not easy for the abbot to maintain the monastery.' Great Yang said: 'Please sit down and have some tea.' The Chan master then went to pay respects. After everyone left, the attendant asked: 'The newcomer just replied that it is not easy to be the abbot. Why did the abbot ask him to sit down and have tea?' Great Yang said: 'I offered him Atractylodes from Silla, and he repaid me with fennel from overseas. Go ask him, he has something to say.' The attendant invited the Chan master for tea and asked about the meaning of his reply to the abbot, 'It is not easy to be the abbot.' The Chan master said: 'True gold does not gamble with brass.'
Chan Master Guanghui Yuanlian (Successor of Shoushan Nian (926-993))
Chan Master Yuanlian of Guanghui Monastery in Ruzhou, from the Chen family of Quanzhou, arrived at Shoushan. Shoushan asked: 'Where have you come from recently?' The Chan master said: 'From the Han River.' Shoushan raised his fist and said: 'Is there this on the Han River?' The Chan master said: 'What is this sound of a bowl?' Shoushan said: 'Blind.' The Chan master said: 'Exactly.' He clapped once and left. Another day, he asked again: 'When a student personally arrives at the treasure mountain and returns empty-handed, what is it like?' Shoushan said: 'Every household has a torch in front of their door.' The Chan master immediately had a great realization and said: 'I, this one, do not doubt the tongues of the old monks in the world.' Shoushan said: 'How do you understand it? Tell me about it.' The Chan master said: 'It is just water bubbles and sand on the ground.' Shoushan said: 'You understand.' The Chan master then bowed (Jingshan Gao (birth and death year unknown) said: 'Do you say that Master Nian affirms Guanghui or not? If you say he affirms him, why not give him a blow? If you say he does not affirm him, why not give him a blow? If someone can say it here, Miaoxi will give you a blow'). After becoming the abbot, Vice Minister Yang Yi asked: 'There is no Maitreya (Maitreya, the future Buddha) in heaven, and no Maitreya on earth. I wonder where is he?' The Chan master said:
。敲磚打瓦。又問。風穴道金沙。灘頭馬郎婦。意旨如何。師曰。更道也不及○許式郎中漕。西蜀經由謁。師適接見於佛前。式曰。先拜佛。先拜長老。師曰。蝦蟆吞大蟲。式曰。恁么則總不拜去也。師曰。運使話墮。式曰。許長老具一隻眼。師以衣袖便拂。式曰。今日看破便禮拜。
三交智嵩禪師(首山念法嗣)
并州承天院三交智嵩禪師。參首山。問如何是佛法的的大意。首山曰。楚王城畔。汝水東流。師於此有省。頓契佛意。乃作三玄偈曰。須用直須用。心意莫定動。三歲師子吼。十方沒狐種。我有真如性。如同幕里隱。打破六門關。顯出毗盧印。真骨金剛體。可夸六塵一拂永無遮。廓落世界空為體。體上無為真到家。首山聞乃請喫茶。問這三頌。是汝作來邪。師曰是。首山曰。或有人教汝。現三十二相時如何。師曰。某甲不是野狐精。首山曰。惜取眉毛。師曰。和尚落了多少。首山以竹篦頭上打曰。這漢向後。亂作去在○鄭工部問。百尺竿頭獨打毬。萬丈懸崖絲繫腰時如何。師曰。幽州著腳。廣南廝撲。鄭無語。師曰。勘破這胡漢。鄭曰。二十年江南界里。這回卻見禪師。師曰。瞎老婆吹火。
仁王處評禪師(首山念法嗣)
池州仁王院處評禪師。問首山。如何是佛法大意。首山便
【現代漢語翻譯】 現代漢語譯本： 『敲磚打瓦。』又問：『風穴（禪師名號）道金沙，灘頭馬郎婦（典故，比喻變化莫測），意旨如何？』師（禪師）曰：『更道也不及。』 許式郎中（官名）巡視西蜀，經由拜謁禪師。禪師適才在佛前接見。許式曰：『先拜佛，先拜長老？』師曰：『蝦蟆吞大蟲。』許式曰：『恁么則總不拜去也。』師曰：『運使（官名）話墮。』許式曰：『許長老具一隻眼。』師以衣袖便拂。許式曰：『今日看破便禮拜。』
三交智嵩禪師（首山念（禪師名號）法嗣）
并州承天院三交智嵩禪師，參首山（禪師名號）。問如何是佛法的大意。首山曰：『楚王城畔，汝水東流。』師於此有省，頓契佛意。乃作三玄偈曰：『須用直須用，心意莫定動。三歲師子吼，十方沒狐種。我有真如性，如同幕里隱。打破六門關，顯出毗盧印（佛的法身）。真骨金剛體，可夸六塵一拂永無遮。廓落世界空為體，體上無為真到家。』首山聞乃請喫茶。問這三頌，是汝作來邪？師曰是。首山曰：『或有人教汝，現三十二相時如何？』師曰：『某甲不是野狐精。』首山曰：『惜取眉毛。』師曰：『和尚落了多少？』首山以竹篦頭上打曰：『這漢向後，亂作去在。』 鄭工部（官名）問：『百尺竿頭獨打毬，萬丈懸崖絲繫腰時如何？』師曰：『幽州著腳，廣南廝撲。』鄭無語。師曰：『勘破這胡漢。』鄭曰：『二十年江南界里，這回卻見禪師。』師曰：『瞎老婆吹火。』
仁王處評禪師（首山念法嗣）
池州仁王院處評禪師，問首山（禪師名號）：『如何是佛法大意？』首山便
【English Translation】 English version: 'Knocking bricks and tiles.' Again asked: 'Fengxue (Zen master's name) speaks of Jinsha, and the woman at the Matou beach (an allusion, a metaphor for unpredictable changes), what is the meaning?' The Master (Zen master) said: 'Further words are also insufficient.' The official Xu Shi, in charge of transportation in Western Shu, came to visit the Zen master. The Zen master received him in front of the Buddha. Xu Shi said: 'Should I bow to the Buddha first, or to the Elder first?' The Master said: 'A toad swallows a large worm.' Xu Shi said: 'In that case, I will not bow at all.' The Master said: 'The Commissioner's words have fallen.' Xu Shi said: 'Elder Xu has one eye.' The Master brushed him with his sleeve. Xu Shi said: 'Today I see through it, so I will bow.'
Zen Master Sanjiao Zhisong (Successor of Shoushan Nian (Zen master's name))
Zen Master Sanjiao Zhisong of Chengtian Monastery in Bingzhou, consulted Shoushan (Zen master's name). He asked, 'What is the great meaning of the Buddha-dharma?' Shoushan said: 'Beside the city of King Chu, the Ru River flows eastward.' The Master had an awakening from this, and suddenly understood the Buddha's intention. Thereupon, he composed the Three Mysteries Gatha, saying: 'Must use, must use directly, the mind should not be fixed and moved. A three-year-old lion roars, and all the foxes in the ten directions disappear. I have the nature of True Thusness, like a hidden screen. Break through the six gates, and reveal the Vairocana seal (the Dharma body of the Buddha). True bone, diamond body, it can be boasted that the dust of the six senses is brushed away forever without obstruction. The vast world takes emptiness as its body, and on this body, non-action is the true home.' Shoushan heard this and invited him to tea. He asked, 'Did you compose these three verses?' The Master said yes. Shoushan said: 'If someone taught you, what would happen when the thirty-two marks appear?' The Master said: 'I am not a wild fox spirit.' Shoushan said: 'Cherish your eyebrows.' The Master said: 'How much has the Abbot lost?' Shoushan hit him on the head with a bamboo stick, saying: 'This fellow will cause chaos in the future.' The Minister of Public Works, Zheng, asked: 'What happens when one plays ball alone on a hundred-foot pole, and ties a silk thread around the waist on a ten-thousand-foot cliff?' The Master said: 'Set foot in Youzhou, and wrestle in Guangnan.' Zheng was speechless. The Master said: 'See through this barbarian.' Zheng said: 'For twenty years in the Jiangnan region, I have finally met a Zen master this time.' The Master said: 'A blind old woman blows the fire.'
Zen Master Renwang Chuping (Successor of Shoushan Nian)
Zen Master Chuping of Renwang Monastery in Chizhou, asked Shoushan (Zen master's name): 'What is the great meaning of the Buddha-dharma?' Shoushan then
喝。師禮拜。首山拈棒。師曰。老和尚沒世界那。首山拋下拄杖曰。明眼人難謾。師曰。草賊大敗。
智門迥罕禪師(首山念法嗣)
隨州智門迥罕禪師。為北塔僧。使點茶次。師起揖曰。僧使近上坐。使曰。鷂子頭上。爭敢安巢。師曰。棒上不成龍。隨後打一坐具。使茶罷起曰。適來卻成觸忤和尚。師曰。江南杜禪客。覓甚麼第二碗。
鹿門慧昭山主(首山念法嗣)
襄州鹿門慧昭山主。楊億侍郎問曰。入山不畏虎。當路卻防人時如何。師曰。君子坦蕩蕩。
南嶽下十世(臨濟下六世)
石霜楚圓禪師(汾陽昭法嗣)
潭州石霜楚圓慈明禪師。全州李氏子。少為書生。年二十二。依湘山隱靜寺出家。其母有賢行。使之遊方。聞汾陽道望。遂往謁焉。汾陽顧而默器之。經二年。未許入室。每見必罵詬。或毀詆諸方。及有所訓皆流俗鄙事。一夕訴曰。自至法席。已再夏。不蒙指示。但增世俗塵勞念。歲月飄忽。己事不明。失出家不利。語未卒。汾陽熟視罵曰。是惡知識。敢裨販我怒。舉杖逐之。師擬伸救。汾陽掩師口。乃大悟。曰是知臨濟道出常情。服役七年辭去○謁唐明嵩禪師。嵩謂師曰。楊大年內翰。知見高入道穩實。子不可不見。師乃往見大年。大年問曰。對面不相
【現代漢語翻譯】 現代漢語譯本 喝（hā）。師禮拜。首山（Shǒushān）拈棒。師曰：『老和尚沒世界那？』首山拋下拄杖曰：『明眼人難謾（mán）。』師曰：『草賊大敗。』
智門迥罕（Zhìmén Jiǒnghǎn）禪師（首山念（Shǒushān Niàn）法嗣）
隨州（Suízhōu）智門迥罕禪師，為北塔（Běitǎ）僧。使點茶次，師起揖曰：『僧使近上坐。』使曰：『鷂子頭上，爭敢安巢？』師曰：『棒上不成龍。』隨後打一坐具。使茶罷起曰：『適來卻成觸忤（chùwǔ）和尚。』師曰：『江南杜禪客，覓甚麼第二碗？』
鹿門慧昭（Lùmén Huìzhāo）山主（首山念法嗣）
襄州（Xiāngzhōu）鹿門慧昭山主。楊億（Yáng Yì）侍郎問曰：『入山不畏虎，當路卻防人時如何？』師曰：『君子坦蕩蕩。』
南嶽（Nányuè）下十世（臨濟（Línjì）下六世）
石霜楚圓（Shíshuāng Chǔyuán）禪師（汾陽昭（Fényáng Zhāo）法嗣）
潭州（Tánzhōu）石霜楚圓慈明（Címíng）禪師，全州（Quánzhōu）李氏子。少為書生，年二十二，依湘山（Xiāngshān）隱靜寺（Yǐnjìng Sì）出家。其母有賢行，使之遊方。聞汾陽（Fényáng）道望，遂往謁焉。汾陽顧而默器之。經二年，未許入室。每見必罵詬（màgòu），或毀詆（huǐdǐ）諸方。及有所訓皆流俗鄙事。一夕訴曰：『自至法席，已再夏，不蒙指示，但增世俗塵勞念。歲月飄忽，己事不明，失出家不利。』語未卒，汾陽熟視罵曰：『是惡知識，敢裨販（bìfàn）我怒。』舉杖逐之。師擬伸救，汾陽掩師口，乃大悟。曰：『是知臨濟道出常情。』服役七年辭去。謁唐明嵩（Táng Míngsōng）禪師。嵩謂師曰：『楊大年（Yáng Dànián）內翰（nèihàn），知見高入道穩實，子不可不見。』師乃往見大年。大年問曰：『對面不相』
【English Translation】 English version Hē. The master bowed. Shoushan (Shǒushān, mountain name) picked up a staff. The master said, 'Old master, are you without a world?' Shoushan threw down the staff and said, 'It's hard to deceive a discerning person.' The master said, 'The bandit army is utterly defeated.'
Zen Master Zhimen Jionghan (Zhìmén Jiǒnghǎn, name of a Zen master) (Successor of Shoushan Nian (Shǒushān Niàn))
Zen Master Zhimen Jionghan of Suizhou (Suízhōu, place name) was a monk at Beita (Běitǎ, place name). Once, when he was serving tea, the master rose and bowed, saying, 'Monk, please take the upper seat.' The monk said, 'How dare I build a nest on a hawk's head?' The master said, 'A staff cannot become a dragon.' Then he struck a sitting mat. After the monk finished his tea, he rose and said, 'Just now, I have offended the master.' The master said, 'Zen traveler Du (Dù) from Jiangnan (Jiāngnán, place name), what are you looking for in a second bowl?'
Mountain Master Lumen Huizhao (Lùmén Huìzhāo, name of a Zen master) (Successor of Shoushan Nian)
Mountain Master Lumen Huizhao of Xiangzhou (Xiāngzhōu, place name). Vice Minister Yang Yi (Yáng Yì, name of a person) asked, 'When entering the mountains, one is not afraid of tigers, but when on the road, one is wary of people. What is the meaning of this?' The master said, 'A gentleman is open and upright.'
Tenth Generation from Nanyue (Nányuè, mountain name) (Sixth Generation from Linji (Línjì))
Zen Master Shishuang Chuyuan (Shíshuāng Chǔyuán, name of a Zen master) (Successor of Fenyang Zhao (Fényáng Zhāo))
Zen Master Shishuang Chuyuan Ciming (Címíng, name of a Zen master) of Tanzhou (Tánzhōu, place name) was a son of the Li family from Quanzhou (Quánzhōu, place name). He was a scholar in his youth. At the age of twenty-two, he became a monk at Yinjing Temple (Yǐnjìng Sì, name of a temple) on Xiangshan Mountain (Xiāngshān, mountain name). His mother was virtuous and sent him to travel. Hearing of Fenyang's (Fényáng, name of a Zen master) reputation, he went to visit him. Fenyang looked at him and silently recognized his potential. After two years, he was not allowed to enter the inner chamber. Every time he saw him, he would scold and revile him, or slander other places. And what he taught were all vulgar and base matters. One night, he complained, 'Since coming to this Dharma seat, it has been two summers, and I have not received any instruction, but only increased worldly dust and worries. The years pass quickly, and my own affairs are unclear. It is disadvantageous to have left home.' Before he finished speaking, Fenyang stared at him and scolded, 'You are an evil friend, daring to peddle my anger!' He raised his staff and chased him away. The master tried to intercede, but Fenyang covered his mouth, and he had a great awakening. He said, 'Now I know that the Linji (Línjì) path goes beyond the ordinary.' He served for seven years and then left. He visited Zen Master Tang Mingsong (Táng Míngsōng, name of a Zen master). Song said to the master, 'Yang Danian (Yáng Dànián, name of a person), the academician, has high insight and a stable understanding of the Way. You must see him.' The master then went to see Danian. Danian asked, 'Facing each other, not'
識。千里卻同風。師曰。近奉山門請。大年曰。真個脫空。師曰。前月離唐明。大年曰。適來悔相問。師曰作家。大年便喝。師曰恰是。大年復喝。師以手劃一劃。大年吐舌曰。真是龍象。師曰。是何言歟。大年喚客司點茶來。元來是屋裡人。師曰。也不消得。茶罷又問。如何是上座為人一句。師曰切。大年曰。與么則長裙新婦拖泥走。師曰。誰得似內翰。大年曰。作家作家。師曰。放你二十棒。大年拊膝曰。這裡是甚麼所在。師拍掌曰。也不得放過。大年大笑又問。記得唐明當時悟底因緣么。師曰。唐明問首山。如何是佛法的的大意。首山曰。楚王城畔。汝水東流。大年曰。祇如此語意旨如何。師曰。水上掛燈毬。大年曰。與么則孤負古人去也。師曰。內翰疑則別參。大年曰。三腳蝦蟆跳上天。師曰。一任𨁝跳。大年乃大笑。館于齋中。日夕質疑。智證因聞。前言往行恨見之。晚朝中。見駙馬都尉李公遵勖曰。近得一道人。真西河師子。李曰。我以拘文。不能就謁奈何。大年默然歸語。師曰。李公佛法中人。聞道風遠至。有愿見之。心政以法不得。與侍從過從。師於是遲明謁李公。公閱謁。使童子問曰。道得即與上座相見。師曰。今日特來相看。又令童子曰。碑文刊白字。當道種青松。師曰。不因今日節。餘日定難
逢。童子又出曰。都尉言與么。則與上座相見去也。師曰。腳頭腳底。公乃出坐定。問曰。我聞西河有金毛。師子是否。師曰。甚麼處得這訊息。公便喝。師曰。野干鳴。公又喝。師曰恰是。公大笑。師辭。公問。如何是上座臨行一句。師曰。好將息。公曰。何異諸方。師曰。都尉又作么生。公曰。放上座二十棒。師曰。專為流通。公又喝。師曰瞎。公曰好去。師應喏喏。自是往來楊李之門。以法為友久之。辭還河東。大年曰。有一語寄與。唐明得么。師曰。明月照見夜行人。大年曰。卻不相當。師曰。更深猶自可。午後更愁人。大年曰。開寶寺前金剛。近日因甚麼汗出。師曰知。大年曰。上座臨行。豈無為人底句。師曰。重疊關山路。大年曰。與么則隨上座去也。師噓一聲。大年曰。真師子兒。大師子吼。師曰。放去又收來。大年曰。適來失腳踏倒。又得家童扶起。師曰。有甚麼了期。大年大笑。師還唐明。李公遣兩僧訊師。師于書尾畫。雙足寫來。僧名以寄之。公作偈曰。黑毫千里余。金槨示雙趺。人天渾莫測。珍重赤鬚鬍○師以母老。南歸至瑞州。首眾于洞山。時聰禪師居焉。先是汾陽。謂師曰。我遍參雲門兒孫。特以未見聰為恨。故師依止三年○謁神鼎諲禪師。神鼎首山。高第望尊。一時衲子非人類精奇。無
【現代漢語翻譯】 逢。童子又出來說：『都尉是這樣說的嗎？』那麼就請與上座相見吧。師父說：『腳頭腳底。』都尉於是出來坐定，問道：『我聽說西河有金毛獅子，是真的嗎？』師父說：『從哪裡得到這個訊息的？』都尉便喝斥一聲。師父說：『野干在鳴叫。』都尉又喝斥一聲。師父說：『恰恰是。』都尉大笑。師父告辭。都尉問：『什麼是上座臨行的一句話？』師父說：『好好保重。』都尉說：『這與各方禪師有什麼不同？』師父說：『都尉又想怎麼樣？』都尉說：『放上座二十棒。』師父說：『專門爲了流通佛法。』都尉又喝斥一聲。師父說：『瞎。』都尉說：『好走。』師父應聲『喏喏』。從此以後，師父常與楊、李等達官貴人交往，以佛法為友，時間很久。後來，師父告辭返回河東。大年說：『有一句話要寄託給你，唐明能明白嗎？』師父說：『明月照見夜行人。』大年說：『卻不相當。』師父說：『更深的時候還可以，午後更讓人發愁。』大年說：『開寶寺（北宋年號）前（968-976）的金剛，近日因為什麼汗出？』師父說：『知道。』大年說：『上座臨行，難道沒有為人開示的句子嗎？』師父說：『重疊關山路。』大年說：『這樣的話，我就跟隨上座去了。』師父噓一聲。大年說：『真是獅子兒，大師子吼。』師父說：『放去又收回來。』大年說：『剛才失腳踏倒，又得家童扶起。』師父說：『有什麼了結的時候？』大年大笑。師父回到唐明。李公派兩個僧人問候師父。師父在書尾畫了雙足，寫上僧人的名字寄給李公。李公作偈說：『黑毫千里余，金槨示雙趺。人天渾莫測，珍重赤鬚鬍。』師父因為母親年老，南歸到達瑞州，在那裡領導大眾在洞山修行。當時聰禪師住在那裡。先前，汾陽（人名）對師父說：『我遍參雲門宗的後代，特別遺憾沒有見到聰禪師。』所以師父依止聰禪師三年。師父拜謁神鼎諲禪師。神鼎首山，地位高，名望尊。一時的衲子如果沒有人類的精奇之處，就沒有辦法...' 現代漢語譯本：逢。童子又出來說：『都尉是這樣說的嗎？』那麼就請與上座相見吧。師父說：『腳頭腳底。』都尉於是出來坐定，問道：『我聽說西河有金毛獅子，是真的嗎？』師父說：『從哪裡得到這個訊息的？』都尉便喝斥一聲。師父說：『野干在鳴叫。』都尉又喝斥一聲。師父說：『恰恰是。』都尉大笑。師父告辭。都尉問：『什麼是上座臨行的一句話？』師父說：『好好保重。』都尉說：『這與各方禪師有什麼不同？』師父說：『都尉又想怎麼樣？』都尉說：『放上座二十棒。』師父說：『專門爲了流通佛法。』都尉又喝斥一聲。師父說：『瞎。』都尉說：『好走。』師父應聲『喏喏』。從此以後，師父常與楊、李等達官貴人交往，以佛法為友，時間很久。後來，師父告辭返回河東。大年說：『有一句話要寄託給你，唐明能明白嗎？』師父說：『明月照見夜行人。』大年說：『卻不相當。』師父說：『更深的時候還可以，午後更讓人發愁。』大年說：『開寶寺（北宋年號）（968-976）前（968-976）的金剛，近日因為什麼汗出？』師父說：『知道。』大年說：『上座臨行，難道沒有為人開示的句子嗎？』師父說：『重疊關山路。』大年說：『這樣的話，我就跟隨上座去了。』師父噓一聲。大年說：『真是獅子兒，大師子吼。』師父說：『放去又收回來。』大年說：『剛才失腳踏倒，又得家童扶起。』師父說：『有什麼了結的時候？』大年大笑。師父回到唐明。李公派兩個僧人問候師父。師父在書尾畫了雙足，寫上僧人的名字寄給李公。李公作偈說：『黑毫千里余，金槨示雙趺。人天渾莫測，珍重赤鬚鬍。』師父因為母親年老，南歸到達瑞州，在那裡領導大眾在洞山修行。當時聰禪師住在那裡。先前，汾陽（人名）對師父說：『我遍參雲門宗的後代，特別遺憾沒有見到聰禪師。』所以師父依止聰禪師三年。師父拜謁神鼎諲禪師。神鼎首山，地位高，名望尊。一時的衲子如果沒有人類的精奇之處，就沒有辦法...'
【English Translation】 Encounter. The young attendant came out again and said, 'Does Commandant (military title) speak like this?' Then please meet with the High Seat (referring to a senior monk). The Master said, 'The top of the foot, the bottom of the foot.' The Commandant then came out and sat down, asking, 'I heard that there is a golden-haired lion in the West River, is it true?' The Master said, 'Where did you get this news?' The Commandant then shouted. The Master said, 'A jackal is howling.' The Commandant shouted again. The Master said, 'Exactly.' The Commandant laughed loudly. The Master bid farewell. The Commandant asked, 'What is the High Seat's (referring to a senior monk) parting word?' The Master said, 'Take good care.' The Commandant said, 'How is this different from other places?' The Master said, 'What does the Commandant want to do?' The Commandant said, 'Give the High Seat twenty blows.' The Master said, 'Specifically for the circulation of the Dharma.' The Commandant shouted again. The Master said, 'Blind.' The Commandant said, 'Farewell.' The Master responded 'Yes, yes.' From then on, the Master often associated with officials such as Yang and Li, befriending them with the Dharma for a long time. Later, the Master bid farewell and returned to Hedong. Da Nian said, 'There is a word to entrust to you, can Tang Ming understand it?' The Master said, 'The bright moon illuminates the night traveler.' Da Nian said, 'It's not quite appropriate.' The Master said, 'It's still acceptable later at night, but more worrying after noon.' Da Nian said, 'The Vajra (diamond thunderbolt, symbol of indestructible truth) in front of Kaibao Temple (Northern Song Dynasty reign title) (968-976), why is he sweating recently?' The Master said, 'I know.' Da Nian said, 'As the High Seat (referring to a senior monk) departs, don't you have a sentence to enlighten people?' The Master said, 'Overlapping mountain passes.' Da Nian said, 'In that case, I will follow the High Seat.' The Master sighed. Da Nian said, 'Truly a lion's child, a great lion's roar.' The Master said, 'Release and then take back.' Da Nian said, 'Just now I slipped and fell, and was helped up by a servant.' The Master said, 'When will there be an end?' Da Nian laughed loudly. The Master returned to Tang Ming. Lord Li sent two monks to inquire about the Master. The Master drew two feet at the end of the letter and wrote the monks' names to send to Lord Li. Lord Li composed a verse saying, 'Black hair extends thousands of miles, the golden coffin shows two feet. Humans and gods cannot fathom it, cherish the red-bearded Hu.' Because his mother was old, the Master returned south to Ruizhou, where he led the masses in Dongshan. At that time, Chan Master Cong lived there. Previously, Fen Yang (person's name) said to the Master, 'I have visited all the descendants of the Yunmen School, and I especially regret not seeing Chan Master Cong.' Therefore, the Master stayed with Chan Master Cong for three years. The Master visited Chan Master Yin of Shending. Shending Shoushan, high in status and respected. If the monks of the time did not have the essence of human beings, there would be no way to...' English version: Encounter. The young attendant came out again and said, 'Does Commandant (military title) speak like this?' Then please meet with the High Seat (referring to a senior monk). The Master said, 'The top of the foot, the bottom of the foot.' The Commandant then came out and sat down, asking, 'I heard that there is a golden-haired lion in the West River, is it true?' The Master said, 'Where did you get this news?' The Commandant then shouted. The Master said, 'A jackal is howling.' The Commandant shouted again. The Master said, 'Exactly.' The Commandant laughed loudly. The Master bid farewell. The Commandant asked, 'What is the High Seat's (referring to a senior monk) parting word?' The Master said, 'Take good care.' The Commandant said, 'How is this different from other places?' The Master said, 'What does the Commandant want to do?' The Commandant said, 'Give the High Seat twenty blows.' The Master said, 'Specifically for the circulation of the Dharma.' The Commandant shouted again. The Master said, 'Blind.' The Commandant said, 'Farewell.' The Master responded 'Yes, yes.' From then on, the Master often associated with officials such as Yang and Li, befriending them with the Dharma for a long time. Later, the Master bid farewell and returned to Hedong. Da Nian said, 'There is a word to entrust to you, can Tang Ming understand it?' The Master said, 'The bright moon illuminates the night traveler.' Da Nian said, 'It's not quite appropriate.' The Master said, 'It's still acceptable later at night, but more worrying after noon.' Da Nian said, 'The Vajra (diamond thunderbolt, symbol of indestructible truth) in front of Kaibao Temple (Northern Song Dynasty reign title) (968-976), why is he sweating recently?' The Master said, 'I know.' Da Nian said, 'As the High Seat (referring to a senior monk) departs, don't you have a sentence to enlighten people?' The Master said, 'Overlapping mountain passes.' Da Nian said, 'In that case, I will follow the High Seat.' The Master sighed. Da Nian said, 'Truly a lion's child, a great lion's roar.' The Master said, 'Release and then take back.' Da Nian said, 'Just now I slipped and fell, and was helped up by a servant.' The Master said, 'When will there be an end?' Da Nian laughed loudly. The Master returned to Tang Ming. Lord Li sent two monks to inquire about the Master. The Master drew two feet at the end of the letter and wrote the monks' names to send to Lord Li. Lord Li composed a verse saying, 'Black hair extends thousands of miles, the golden coffin shows two feet. Humans and gods cannot fathom it, cherish the red-bearded Hu.' Because his mother was old, the Master returned south to Ruizhou, where he led the masses in Dongshan. At that time, Chan Master Cong lived there. Previously, Fen Yang (person's name) said to the Master, 'I have visited all the descendants of the Yunmen School, and I especially regret not seeing Chan Master Cong.' Therefore, the Master stayed with Chan Master Cong for three years. The Master visited Chan Master Yin of Shending. Shending Shoushan, high in status and respected. If the monks of the time did not have the essence of human beings, there would be no way to...'
敢登其門者。住山三十年。門弟子氣吞諸方。師髮長不剪。弊衣楚音。通謁稱法侄。一眾大笑。神鼎遣童子問。長老誰之嗣。師仰視屋曰。親見汾陽來。神鼎杖而出。顧見頎然問曰。汾州有西河師子是否。師指其後絕叫曰。屋倒矣。童子返走。神鼎回顧相矍鑠。師地坐脫。只履而視之。鼎老忘所問。又失師所在。師徐起整衣。且行且語曰。見面不如聞名遂去。神鼎遣人追之不可。嘆曰。汾州乃有此兒邪。師自是名重叢林○師到大愚芝和尚處。芝坐間。開合子取香燒。師問。作么生燒芝。便放香爐中燒。師指曰。訝郎當漢。又恁么去也○師室中。插劍一口。以草鞋一對水一盆。置在劍邊。每見入室。即曰看。看有至劍邊擬議者。師曰。險喪身失命了也。便喝出。(天童華云我當時若見。便去左耳邊。低聲地下一轉語。待他貪觀天上。卻與一指擬議。㧞劍便斬。驀拈拄杖下座。大眾一時趕散)○師冬日。榜僧堂。作此字[(○○○)/＝]二[一/一]三[┘└][(┐@三)(田/?)][水-?+(曲-曰+口)]。其下注曰。若人識得。不離四威儀中。首座見曰。和尚今日放參。師聞而笑之○寶元戊寅。李都尉。遣使邀師曰。海內法友。唯師與楊大年耳。大年棄我而先。仆年來頓覺衰落。忍死以一見公。仍
【現代漢語翻譯】 現代漢語譯本 敢於登他門拜訪的人，是位在山中住了三十年的老修行。他的門下弟子個個氣勢逼人。這位禪師頭髮很長，從不修剪，穿著破舊的衣服，帶著楚地的口音。他去拜訪神鼎禪師時，通報自己是法侄（神鼎禪師的師兄弟的後輩）。眾人聽了都大笑起來。神鼎禪師派童子去問：『長老是哪位禪師的嗣法弟子？』禪師抬頭看著屋頂說：『我曾親眼見過汾陽善昭禪師。』神鼎禪師拄著枴杖走出來，回頭看見這位禪師身材魁梧，便問：『汾州（今山西省汾陽市一帶）有位西河師子嗎？』禪師指著他的身後，大叫一聲：『屋子要倒了！』童子嚇得跑了回去。神鼎禪師回頭看去，兩人面面相覷，神情驚愕。禪師隨即原地坐化，只留下一隻鞋子，神鼎禪師看著，一時忘記了要問什麼，也找不到禪師的去處。禪師慢慢起身，整理好衣服，邊走邊說：『見面不如聞名。』說完便離開了。神鼎禪師派人去追趕，卻沒有追上，感嘆道：『汾陽門下竟然有這樣的奇才！』禪師從此名聲大振。 禪師到大愚芝和尚處。芝和尚在座位上，打開香盒取出香來燒。禪師問道：『你如何燒芝（大愚芝和尚）？』芝和尚便將香扔進香爐中燒。禪師指著他說：『真是個莽撞的傢伙，又這樣過去了。』 禪師的禪房裡，插著一把劍，旁邊放著一雙草鞋和一個水盆。每次有人進入禪房，禪師就說：『看！』如果有人走到劍邊，想要評論什麼，禪師就說：『險些喪身失命了！』然後便大喝一聲，將他趕出去。（天童華禪師評論說：『我當時如果見到這種情況，就去他左耳邊，低聲地下一句轉語，等他貪看天上，卻用一指去評論那把劍，然後拔劍便斬。』說完，拿起拄杖下座，大眾一時趕散） 冬天，禪師在僧堂的墻上貼出一張字條，上面寫著這樣的符號：[(○○○)/＝]二[一/一]三[┘└][(┐@三)(田/?)][水-?+(曲-曰+口)]。並在下面寫道：『如果有人能識得這些符號，便能在日常的行住坐臥中有所領悟。』首座和尚看見后說：『和尚今天放參（停止參禪）。』禪師聽了，笑了笑。 寶元戊寅年（1038年），李都尉派使者邀請禪師說：『海內的佛法道友，只有您和楊大年（楊億）了。楊大年已經先我而去了，我近年來頓覺衰老，希望在臨死前能見您一面。』
【English Translation】 English version Those who dared to visit his hermitage were met by a monk who had resided in the mountains for thirty years. His disciples possessed an imposing presence. The master himself had long, uncut hair, wore tattered robes, and spoke with a Chu accent. When announcing his visit, he referred to himself as a ' Dharma-nephew' (a junior in the Dharma lineage), causing the assembly to burst into laughter. Shinding (name of a monk) sent a young attendant to ask, 'Whose successor is the Elder?' The master looked up at the roof and replied, 'I personally witnessed Fenyang (Fenyang Shanzhao, 947-1024) come.' Shinding (name of a monk) emerged with his staff and, upon seeing the master's tall stature, inquired, 'Is there a 'Lion of the Western River' in Fenzhou (present-day Fenyang City, Shanxi Province)?' The master pointed behind him and exclaimed, 'The roof is collapsing!' The attendant fled. Shinding (name of a monk) looked back, and they exchanged bewildered glances. The master then sat down and passed away, leaving behind only one shoe. Shinding (name of a monk), forgetting his question, could no longer find the master. The master slowly rose, adjusted his robes, and said as he walked away, 'Meeting is not as good as hearing the name,' and then departed. Shinding (name of a monk) sent people to pursue him, but they could not catch up. He sighed, 'Fenyang (Fenyang Shanzhao, 947-1024) indeed has such a talent!' From then on, the master's name became highly respected in the monastic community. The master arrived at the place of Great Fool Zhi (Da Yu Zhi, name of a monk). Zhi (Da Yu Zhi, name of a monk) was sitting, opening a box to take incense to burn. The master asked, 'How do you burn Zhi (Da Yu Zhi, name of a monk)?' Zhi (Da Yu Zhi, name of a monk) then threw the incense into the incense burner to burn. The master pointed at him and said, 'What a reckless fellow, just like that, it's gone.' In the master's room, there was a sword stuck in the ground, with a pair of straw sandals and a basin of water placed beside it. Whenever someone entered the room, the master would say, 'Look!' If anyone approached the sword and tried to comment on it, the master would say, 'You almost lost your life!' Then he would shout and drive them out. (Zen Master Tiantong Hua commented: 'If I had seen that at the time, I would have gone to his left ear and whispered a turning phrase. Waiting for him to greedily look at the sky, I would then use one finger to comment on the sword, and then draw the sword and cut him down.' After speaking, he picked up his staff and descended from the seat, and the assembly scattered at once.) One winter day, the master posted a notice in the monks' hall with these symbols: [(○○○)/＝]二[一/一]三[┘└][(┐@三)(田/?)][水-?+(曲-曰+口)]. Below it, he wrote: 'If anyone can recognize these symbols, they can gain insight in their daily activities of walking, standing, sitting, and lying down.' The head monk saw it and said, 'The abbot is dismissing the meditation session today.' The master heard this and smiled. In the year Wuyin of Baoyuan (1038 AD), Military Commissioner Li sent a messenger to invite the master, saying, 'Among the Dharma friends within the seas, there are only you and Yang Danian (Yang Yi, 974-1020). Yang Danian (Yang Yi, 974-1020) has already passed away before me. In recent years, I have suddenly felt old and weak. I hope to see you once before I die.'
以書抵。潭帥敦遣之。師惻然。與侍者舟而東下。舟中作偈曰。長江行不盡。帝里到何時。既得涼風便。休將櫓棹施。至京師。與李公會月餘。而李公果歿。臨終畫一圓相。又作偈獻師。世界無依。山河匪礙。大海微塵。須彌納芥。拈起幞頭。解下腰帶。若覓死生。問取皮袋。師曰。如何是本來佛性。公曰。今日熱如昨日。隨聲便問師。臨行一句作么生。師曰。本來無掛礙。隨處任方圓。公曰。晚來睏倦。更不答話。師曰。無佛處作佛。公於是泊然而逝。仁宗皇帝。尤留神空宗。聞李公之化。與師問答。加嘆久之。師哭之慟。臨壙而別。有旨賜官。舟南歸中途。謂侍者曰。我忽得風痹疾。視之口吻已喎斜。侍者以足頓地曰。當柰何。平生呵佛罵祖。今乃爾。師曰。無憂為汝正之。以手整之如故。曰而今而後。不鈍置汝。
法華全舉禪師(汾陽昭法嗣)
舒州法華院全舉禪師。到公安遠和尚處。遠問。作么生是伽藍。師曰。深山藏獨虎。淺草露群蛇。曰作么生是伽藍中人。師曰。青松蓋不得。黃葉豈能遮。曰道甚麼。師曰。少年玩慧天邊月。潦倒扶桑沒日頭。曰一句兩句。云開月露。作么生。師曰。照破佛祖○到大愚芝和尚處。芝問。古人見桃花意作么生。師曰。曲不藏直。曰那個且從這個作么生。師曰。
【現代漢語翻譯】 現代漢語譯本： 用書籍抵押。潭州的將帥敦促他前往。禪師感到悲傷。與侍者乘船向東而下。在船中作偈說：『長江航行無盡頭，帝都何時能到達？既然得到涼風的便利，就不要再使用船槳了。』到達京師，與李公會面一個多月，而李公果然去世。臨終時畫一個圓相，又作偈獻給禪師：『世界沒有依靠，山河不能阻礙。大海如同微塵，須彌山能容納芥子。拿起頭巾，解下腰帶。如果尋找死生，就問這個皮囊。』禪師說：『如何是本來佛性？』李公說：『今日熱得像昨日一樣。』隨即出聲問禪師：『臨終一句該怎麼說？』禪師說：『本來沒有掛礙，隨處都能圓融。』李公說：『晚來睏倦，不再回答了。』禪師說：『沒有佛的地方就作佛。』李公於是安然去世。仁宗皇帝（1010年－1063年）特別留心空宗，聽聞李公的去世，以及禪師的問答，更加嘆息良久。禪師哭得很悲痛，臨墓穴而告別。有旨意賜予官職。禪師乘船南歸途中，對侍者說：『我忽然得了風痹的疾病。』侍者看他的口和嘴已經歪斜。侍者用腳跺地，說：『這該怎麼辦？平生呵斥佛，謾罵祖師，現在竟然這樣。』禪師說：『不用擔心，我為你正過來。』用手整理，恢復如初。說：『從今以後，不再怠慢你了。』 法華全舉禪師（汾陽昭（？-991）的法嗣） 舒州法華院全舉禪師，到公安遠和尚處，遠和尚問：『什麼是伽藍（僧眾所居住的園林）？』禪師說：『深山裡有兇猛的老虎，淺草叢中有成群的蛇。』遠和尚說：『什麼是伽藍中的人？』禪師說：『青松遮蓋不住，黃葉怎麼能遮擋？』遠和尚說：『說什麼？』禪師說：『少年時玩賞慧光照耀的天邊月亮，潦倒時在扶桑（傳說中的日出之處）看著太陽落下。』遠和尚說：『一句兩句，云開月亮顯露，該怎麼說？』禪師說：『照破佛祖。』到大愚芝和尚處，芝和尚問：『古人見到桃花，意境如何？』禪師說：『曲的不隱藏直的。』芝和尚說：『那個且放一邊，這個該怎麼說？』禪師說：
【English Translation】 English version: He pawned books. The commander of Tan Prefecture urged him to go. The Chan master felt sorrowful. He traveled east by boat with his attendant. In the boat, he composed a verse: 'The Yangtze River has no end, when will I reach the capital? Now that I have the convenience of a cool breeze, I will no longer use oars.' Upon arriving in the capital, he met with Li Gong for over a month, and Li Gong indeed passed away. At his death, he drew a circle and offered a verse to the Chan master: 'The world has no reliance, mountains and rivers are no obstacle. The great ocean is like a speck of dust, Mount Sumeru can contain a mustard seed. Pick up the headscarf, untie the belt. If you seek life and death, ask this skin bag.' The Chan master said, 'What is the original Buddha-nature?' Li Gong said, 'Today is as hot as yesterday.' He then asked the Chan master, 'What is the final word at the moment of death?' The Chan master said, 'Originally there are no attachments, everywhere is complete.' Li Gong said, 'I am tired this evening, I will not answer anymore.' The Chan master said, 'Where there is no Buddha, be a Buddha.' Li Gong then passed away peacefully. Emperor Renzong (1010-1063) was particularly attentive to the doctrine of emptiness, and upon hearing of Li Gong's passing and the Chan master's dialogue, he sighed for a long time. The Chan master wept bitterly, bidding farewell at the grave. There was an imperial decree to grant him an official position. On the way back south by boat, the Chan master said to his attendant, 'I have suddenly contracted hemiplegia.' The attendant saw that his mouth was already crooked. The attendant stamped his foot and said, 'What should be done? All his life he scolded the Buddhas and cursed the patriarchs, and now this happens.' The Chan master said, 'Do not worry, I will correct it for you.' He adjusted it with his hand, and it returned to normal. He said, 'From now on, I will not neglect you.' Chan Master Quanju of Fahua (Successor of Zhaozhao of Fenyang (? -991)) Chan Master Quanju of Fahua Monastery in Shuzhou, arrived at the place of Monk Gong'an Yuan. Yuan asked, 'What is a Sangharama (a monastery or dwelling place for monks)?' The Chan master said, 'In the deep mountains there are fierce tigers, in the shallow grass there are groups of snakes.' Yuan said, 'What are the people in the Sangharama?' The Chan master said, 'Green pines cannot cover them, how can yellow leaves block them?' Yuan said, 'What are you saying?' The Chan master said, 'In youth, I admired the moon at the edge of the sky illuminated by wisdom, in my decline, I watched the sun set at Fusang (a mythical place where the sun rises).' Yuan said, 'One sentence, two sentences, the clouds part and the moon is revealed, what should be said?' The Chan master said, 'Illuminating and breaking through the Buddhas and Patriarchs.' Arriving at the place of Monk Dayu Zhi, Zhi asked, 'What was the state of mind of the ancients when they saw peach blossoms?' The Chan master said, 'The crooked does not hide the straight.' Zhi said, 'Let's put that aside, what about this?' The Chan master said:
大街拾得金。四鄰爭得知。曰上座還知么。師曰。路逢劍客須呈劍。不是詩人不獻詩。曰作家詩客。師曰。一條紅線兩人牽。曰玄沙道諦。當甚諦當敢保。老兄未徹在。又作么生。師曰。海枯終見底。人死不知心。曰卻是。師曰。樓閣凌雲勢。峰巒疊翠層○到瑯邪覺和尚處。覺問。近離甚處。師曰兩浙。曰船來陸來。師曰船來。曰船在甚處。師曰步下。曰不涉程途。一句作么生道。師以坐具。摵一摵曰杜撰長老。如麻似粟。拂袖而出。覺問侍者。此是甚麼人。侍者曰。舉上座。覺曰。莫是舉師叔么。先師教我尋見伊遂下。旦過問上座。莫是舉師叔么。莫怪適來相觸忤。師便喝。復問。長老何時到汾陽。覺曰。某時到。師曰。我在浙江。早聞你名。元來見解。祇如此。何得名播寰宇。覺遂作禮曰。某甲罪過(徑山杲云。賓則始終賓。主則始終主。二大士。驀札相逢。主賓互換。直下發明。臨濟心髓。茍非徹證。向上巴鼻。具出常情正眼。未免作得失論量 徑山信云。拳來腳去此是衲僧家。本分鉗錘。若將破提籃。盛水救火。非惟不能息其焰。笑殺傍觀者。三十年後。有人說破)○示眾云。釋迦不出世。達磨不西來。佛法遍天下。譚玄口不開(徑山杲云。作賊人心虛)○師到杭州西庵。庵主曾見。明招。庵主舉頌曰。絕頂
【現代漢語翻譯】 現代漢語譯本： 有人在大街上撿到了金子，四鄰都爭相知道這件事。有人問：『上座（對僧人的尊稱）您也知道這件事嗎？』 師父說：『路遇劍客，自然要呈上劍；不是詩人，不必獻詩。』 那人說：『您是位作家，也是位詩人。』 師父說：『一條紅線牽動著兩個人。』 那人說：『玄沙（唐末五代僧人）所說的真諦，到底是什麼樣的真諦，才敢保證？老兄您還沒有完全領悟啊。』 又該怎麼說呢？ 師父說：『海枯終究能見到海底，人死了卻無法知道他的內心。』 那人說：『確實如此。』 師父說：『樓閣高聳入雲，山峰重疊翠綠。』
師父到了瑯邪覺和尚那裡。覺和尚問：『您最近從哪裡來？』 師父說：『兩浙（浙江一帶）。』 覺和尚問：『是乘船來的還是陸路來的？』 師父說：『乘船來的。』 覺和尚問：『船停在哪裡？』 師父說：『走下來的。』 覺和尚問：『不經過路途，一句話該怎麼說？』 師父用坐具拍了一下，說：『胡說八道的長老，多得像麻子和粟米一樣。』 說完拂袖而去。覺和尚問侍者：『這是什麼人？』 侍者說：『是舉上座。』 覺和尚說：『莫非是舉師叔嗎？先師教我找到他。』 於是下山，第二天去拜訪上座，問：『莫非是舉師叔嗎？剛才多有冒犯，請不要見怪。』 師父便喝斥一聲。覺和尚又問：『長老您什麼時候到汾陽（地名）的？』 覺和尚說：『某時到的。』 師父說：『我在浙江的時候，早就聽說過你的名字，原來你的見解，就只有這些啊，怎麼能名揚天下呢？』 覺和尚於是作揖行禮說：『我犯了罪過。』（徑山杲（南宋僧人）說：『是賓客就始終是賓客，是主人就始終是主人。這兩位大士，突然相遇，主賓互相轉換，直接發明了臨濟（唐代禪師）的心髓。如果不是徹底證悟，向上參究的訣竅，都出自常情正眼，難免會作出得失的論量。』 徑山信（南宋僧人）說：『拳打腳踢，這是衲僧（僧人的自稱）的本分鉗錘。如果用破提籃盛水救火，非但不能熄滅火焰，反而會被旁觀者嘲笑。三十年後，有人會說破這件事。』）
師父向大眾開示說：『釋迦（釋迦牟尼佛）不出世，達磨（菩提達摩）不西來，佛法遍佈天下，談玄的人卻閉口不言。』（徑山杲說：『做賊的人心虛。』）
師父到了杭州西庵，庵主曾經見過明招（宋代禪師）。庵主舉頌說：『絕頂……』
【English Translation】 English version: Someone found gold on the street, and the neighbors all scrambled to know about it. Someone asked: 'Do you, the senior monk (a respectful term for monks), also know about this?' The master said: 'When you meet a swordsman on the road, you must present your sword; if you are not a poet, you don't need to offer a poem.' That person said: 'You are a writer and a poet.' The master said: 'A red thread connects two people.' That person said: 'The ultimate truth of Xuansha (a monk of the late Tang and Five Dynasties period), what kind of ultimate truth is it that you dare to guarantee? Brother, you haven't fully understood it yet.' What else can be said? The master said: 'The sea will eventually dry up and the bottom will be seen, but when a person dies, you cannot know their heart.' That person said: 'Indeed.' The master said: 'The pavilions soar into the clouds, and the peaks are layered with emerald green.'
The master arrived at the place of Monk Jue of Langye. Monk Jue asked: 'Where have you come from recently?' The master said: 'Liangzhe (the area around Zhejiang).' Monk Jue asked: 'Did you come by boat or by land?' The master said: 'By boat.' Monk Jue asked: 'Where is the boat docked?' The master said: 'Walked down from it.' Monk Jue asked: 'Without going through the journey, how would you say it in one sentence?' The master slapped the sitting mat and said: 'Nonsensical elders, as numerous as pockmarks and millet.' Then he flicked his sleeves and left. Monk Jue asked the attendant: 'Who is this person?' The attendant said: 'It's Senior Monk Ju.' Monk Jue said: 'Could it be my uncle-master Ju? My former teacher told me to find him.' So he went down the mountain and visited the senior monk the next day, asking: 'Could it be my uncle-master Ju? Please don't be offended by my rudeness just now.' The master then shouted. Monk Jue asked again: 'When did you, elder, arrive at Fenyang (place name)?' Monk Jue said: 'Arrived at such and such time.' The master said: 'When I was in Zhejiang, I had already heard your name. So your understanding is only this much? How can you be famous throughout the world?' Monk Jue then bowed and said: 'I have committed a sin.' (Jingshan Gao (a monk of the Southern Song Dynasty) said: 'If you are a guest, you are always a guest; if you are the host, you are always the host. These two great masters, meeting suddenly, exchanged roles of host and guest, directly revealing the essence of Linji (a Zen master of the Tang Dynasty). If one is not thoroughly enlightened, the key to upward inquiry all comes from ordinary feelings and correct vision, and one cannot avoid making judgments of gain and loss.' Jingshan Xin (a monk of the Southern Song Dynasty) said: 'Punches and kicks, this is the fundamental hammer of a monastic. If you use a broken basket to hold water to put out a fire, not only will you not be able to extinguish the flames, but you will be laughed at by onlookers. Thirty years later, someone will reveal this matter.')
The master instructed the assembly, saying: 'If Shakya (Shakyamuni Buddha) had not appeared in the world, and Bodhidharma (Bodhidharma) had not come from the West, the Buddha's teachings would be all over the world, but those who talk about the mysterious would remain silent.' (Jingshan Gao said: 'The heart of a thief is fearful.')
The master arrived at the West Hermitage in Hangzhou. The master of the hermitage had once met Mingzhao (a Zen master of the Song Dynasty). The master of the hermitage recited a verse, saying: 'The summit...'
西峰上。峻機誰敢當。超然凡聖外。瞥起兩重光。師曰。如何是兩重光。庵主曰。月從東出。日向西沒。師曰。庵主未見明招時如何。庵主曰。滿盞油難盡。師曰。見后如何。庵主曰。多心易得干。
芭蕉谷泉禪師(汾陽昭法嗣)
南嶽芭蕉庵。大道谷泉禪師。泉州人也。受法汾陽。放蕩湖湘。后省同參慈明禪師。慈明問。白雲橫谷口。道人何處來。師左右顧視曰。夜來何處火。燒出古人墳。慈明曰。未在更道。師作虎聲。慈明以坐具便摵。師接住推。慈明置禪床上。慈明卻作虎聲。師大笑曰。我見七十餘員善知識。今日始遇作家○山有湫毒龍所蟄。墮葉觸波。必雷雨連日。過者不敢喘。師與慈明暮歸。捉慈明衣曰。可同浴。慈明掣肘徑去。於是師解衣躍入。霹靂隨至。腥風吹雨。林木振搖。慈明蹲草中。意師死矣。須臾晴霽。忽引頸出波間曰㘞(徑山信云。谷泉作風作顛。毒龍不敢動其一毫毛。慈明老老大大。猶有這個在頌云。谷泉忒。殺作風顛。一撥龍湫浪括天。雷雨至今如不息。慈明抱死草中眠)○師因倚遇。上座來參。問庵主在么。師曰誰。曰行腳僧。師曰。作甚麼。曰禮拜庵主。師曰。恰值庵主不在。曰你聻。師曰。向道不在說甚麼。你我拽棒趁出遇。次日再來。師又趁出遇。一日又來。問庵
【現代漢語翻譯】 現代漢語譯本 西峰之上，地勢險峻，誰敢阻擋？超越凡聖之外，忽然閃現兩重光芒。 禪師問道：『如何是兩重光芒？』 庵主答道：『月亮從東方升起，太陽向西方落下。』 禪師問：『庵主未見到明招禪師時如何？』 庵主答：『滿盞的油難以耗盡。』 禪師問：『見到之後又如何？』 庵主答：『多心容易招致乾枯。』
芭蕉谷泉禪師（汾陽昭（Fényáng Zhāo）的法嗣）
南嶽（Nányuè）芭蕉庵（Bājiāo Ān）的大道谷泉（Dàdào Gǔquán）禪師，是泉州（Quánzhōu）人。他從汾陽（Fényáng）處接受佛法，放蕩于湖湘（Húxiāng）一帶。後來在湖南省（Húnán Shěng）拜訪了他的同參慈明（Címíng）禪師。慈明（Címíng）問：『白雲橫亙在山谷口，道人從哪裡來？』 谷泉（Gǔquán）左右環顧，說：『昨夜哪裡失火了，燒出了古人的墳墓？』 慈明（Címíng）說：『還沒有說到點子上，再說。』 谷泉（Gǔquán）發出老虎的吼聲。慈明（Címíng）用坐具便打。谷泉（Gǔquán）接住並推開。慈明（Címíng）將坐具放在禪床上，自己卻發出老虎的吼聲。谷泉（Gǔquán）大笑著說：『我見過七十多位善知識，今天才遇到真正的行家。』 山裡有個水潭，有劇毒的龍潛伏在那裡，掉落的樹葉碰到水面，必定會雷雨連日，過路的人不敢大聲喘氣。谷泉（Gǔquán）禪師和慈明（Címíng）傍晚一起回去，谷泉（Gǔquán）拉著慈明（Címíng）的衣服說：『可以一起洗澡嗎？』 慈明（Címíng）掙脫手臂徑直走開。於是谷泉（Gǔquán）脫下衣服跳入水中，立刻雷聲大作，腥風夾著雨水，林木搖動。慈明（Címíng）蹲在草叢中，以為谷泉（Gǔquán）死了。一會兒天晴了，忽然谷泉（Gǔquán）伸長脖子從水面出來說㘞（徑山信（Jìngshān Xìn）說：谷泉（Gǔquán）裝瘋賣傻，毒龍不敢動他一根毫毛。慈明（Címíng）老老實實，還是有這一手。頌詞說：谷泉（Gǔquán）太過了，裝瘋賣傻，一撥龍湫（Lóngqiū）的浪濤翻天。雷雨至今好像沒有停息，慈明（Címíng）抱著草死死地睡著。） 谷泉（Gǔquán）禪師因為靠著樹，一位上座來參拜，問：『庵主在嗎？』 谷泉（Gǔquán）說：『誰？』 上座說：『行腳僧。』 谷泉（Gǔquán）說：『做什麼？』 上座說：『禮拜庵主。』 谷泉（Gǔquán）說：『恰好庵主不在。』 上座說：『你呢？』 谷泉（Gǔquán）說：『既然說不在，還說什麼？你我拿著棍子趕出去。』 第二天上座又來，谷泉（Gǔquán）又趕他出去。一天上座又來，問：
【English Translation】 English version On the West Peak, the terrain is precipitous, who dares to resist? Transcending the mundane and the sacred, suddenly two beams of light flash forth. The Zen master asked, 'What are the two beams of light?' The hermitage master replied, 'The moon rises from the east, and the sun sets in the west.' The Zen master asked, 'What was the hermitage master like before seeing Zen Master Mingzhao (Míngzhāo)?' The hermitage master replied, 'A full cup of oil is hard to exhaust.' The Zen master asked, 'What about after seeing him?' The hermitage master replied, 'Too much mind easily leads to dryness.'
Zen Master Guquan (Gǔquán) of Bājiāo Valley (Bājiāo Gǔ) (a Dharma heir of Fenyang Zhao (Fényáng Zhāo))
Great Dao Zen Master Guquan (Gǔquán) of Bājiāo Hermitage (Bājiāo Ān) on Nanyue Mountain (Nányuè) was a native of Quanzhou (Quánzhōu). He received the Dharma from Fenyang (Fényáng) and wandered in the Hunan (Húnán) area. Later, he visited his fellow practitioner Zen Master Ciming (Címíng) in Hunan Province (Húnán Shěng). Ciming (Címíng) asked, 'White clouds lie across the valley entrance, where does the Daoist come from?' Guquan (Gǔquán) looked around and said, 'Where did the fire come from last night, burning out the tombs of the ancients?' Ciming (Címíng) said, 'Not quite there yet, say more.' Guquan (Gǔquán) made the sound of a tiger roaring. Ciming (Címíng) struck him with his sitting mat. Guquan (Gǔquán) caught it and pushed it away. Ciming (Címíng) placed the sitting mat on the Zen bed and himself made the sound of a tiger roaring. Guquan (Gǔquán) laughed loudly and said, 'I have seen more than seventy good teachers, and today I finally meet a true expert.' There was a pool in the mountain where a poisonous dragon lurked. If fallen leaves touched the water, there would surely be thunder and rain for days, and passersby dared not breathe loudly. Zen Master Guquan (Gǔquán) and Ciming (Címíng) were returning together in the evening when Guquan (Gǔquán) grabbed Ciming's (Címíng) clothes and said, 'Shall we bathe together?' Ciming (Címíng) broke free and walked straight away. Then Guquan (Gǔquán) took off his clothes and jumped into the water, and immediately thunder rumbled, a fishy wind blew with the rain, and the trees shook. Ciming (Címíng) squatted in the grass, thinking that Guquan (Gǔquán) was dead. After a while, the sky cleared, and suddenly Guquan (Gǔquán) stretched his neck out of the water and said 㘞 (Jingshan Xin (Jìngshān Xìn) said: Guquan (Gǔquán) acted crazy, and the poisonous dragon dared not touch a hair on his head. Ciming (Címíng) was honest, but he still had this trick. The verse says: Guquan (Gǔquán) went too far, acting crazy, stirring up the waves of Dragon Pool (Lóngqiū) to turn the sky. The thunder and rain still seem to have not stopped, and Ciming (Címíng) is sleeping dead in the grass.) Zen Master Guquan (Gǔquán) was leaning against a tree when a senior monk came to pay respects and asked, 'Is the hermitage master in?' Guquan (Gǔquán) said, 'Who?' The senior monk said, 'A wandering monk.' Guquan (Gǔquán) said, 'What for?' The senior monk said, 'To pay respects to the hermitage master.' Guquan (Gǔquán) said, 'It just so happens that the hermitage master is not in.' The senior monk said, 'What about you?' Guquan (Gǔquán) said, 'Since I said he's not in, what are you talking about? You and I will grab sticks and chase you out.' The next day the senior monk came again, and Guquan (Gǔquán) chased him out again. One day the senior monk came again and asked:
主在么。師曰誰。曰行腳僧。揭簾便入。師攔胸搊住曰。我這裡狼虎縱橫。尿床鬼子。三回兩度。來討甚麼。曰人言庵主。親見汾陽來。師解衣抖擻曰。你道我見汾陽。有多少奇特。曰如何是庵中主。師曰。入門須辨取。曰莫祇這便是么。師曰。賺卻幾多人。曰前言何在。師曰。聽事不真。喚鐘作甕。曰萬法泯時全體現。君臣合處正中邪去也。師曰。驢漢不會。便休亂統作么。曰未審客來將何祗待。師曰。雲門糊餅趙州茶。曰恁么則謝師供養去也。師叱曰。我這裡火種也。未有早言謝供養。
龍華曉愚禪師(汾陽昭法嗣)
蘄州黃梅龍華寺曉愚禪師。到五祖戒和尚處。五祖問曰。不落唇吻一句作么生道。師曰。老老大大。話頭也不照顧。五祖便喝。師亦喝。五祖拈棒。師拍手便出。五祖召曰。阇黎且住話在。師將坐具。搭在肩上。更不回首。
天聖皓泰禪師(汾陽昭法嗣)
安吉州天聖皓泰禪師。到瑯邪。瑯邪問。埋兵掉鬥。未是作家。匹馬單槍。便請相見。師指瑯邪曰。將頭不猛。帶累三軍。瑯邪打師一坐具。師亦打瑯邪一坐具。瑯邪接住曰。適來一坐具。是山僧令行。上座一坐具。落在甚麼處。師曰。伏惟尚饗。瑯邪拓開曰。五更侵早起。更有夜行人。師曰。賊過後張弓。瑯邪曰。且坐
【現代漢語翻譯】 現代漢語譯本 僧人問道：『師父在嗎？』 禪師問：『你是誰？』 僧人答：『行腳僧。』 僧人隨即撩起簾子就要進去，禪師攔住他，抓住他說道：『我這裡狼和老虎到處都是，還有尿床的小鬼，三番五次地來，你要討什麼？』 僧人說：『人們都說庵主（對寺廟主持的尊稱）您親自見過汾陽（汾陽善昭禪師，947-1024）。』 禪師解開衣服抖了抖，說道：『你說我見過汾陽，有多少奇特之處？』 僧人問：『如何是庵中的主人？』 禪師說：『入門須辨取（進入佛門必須辨明自性）。』 僧人說：『莫非這就是嗎？』 禪師說：『賺卻幾多人（欺騙了多少人）。』 僧人問：『之前說的話在哪裡？』 禪師說：『聽事不真，喚鐘作甕（聽事情不認真，把鐘叫成甕）。』 僧人說：『萬法泯時全體現，君臣合處正中邪去也（當一切法都消失時，全體就會顯現，當君臣和諧時，正氣居中，邪氣就會消失）。』 禪師說：『驢漢不會，便休亂統作么（像驢一樣的人不會，就不要胡亂統攝）。』 僧人問：『不知道客人來了，您將如何招待？』 禪師說：『雲門糊餅趙州茶（用雲門餅和趙州茶招待）。』 僧人說：『既然這樣，那麼我就謝過師父的供養了。』 禪師呵斥道：『我這裡火種也未有，早言謝供養（我這裡連火種都沒有，這麼早就說感謝供養）。』
龍華曉愚禪師(汾陽昭法嗣)
蘄州黃梅龍華寺曉愚禪師，到五祖戒和尚處。 五祖問：『不落唇吻一句作么生道（不通過言語表達的一句話該怎麼說）？』 曉愚禪師說：『老老大大，話頭也不照顧（年紀這麼大了，連話頭也不照顧）。』 五祖便喝斥。 曉愚禪師也喝斥。 五祖拿起棒子。 曉愚禪師拍手便走。 五祖叫道：『阇黎（梵語，意為「老師」）且住，話在（老師請留步，話還沒說完）。』 曉愚禪師將坐具搭在肩上，頭也不回。
天聖皓泰禪師(汾陽昭法嗣)
安吉州天聖皓泰禪師，到瑯邪。 瑯邪問：『埋兵掉鬥，未是作家，匹馬單槍，便請相見（隱藏軍隊，丟掉兵器，還不是真正的行家，單人獨騎，才請出來相見）。』 皓泰禪師指著瑯邪說：『將頭不猛，帶累三軍（將領不勇猛，會連累整個軍隊）。』 瑯邪打了皓泰禪師一坐具。 皓泰禪師也打了瑯邪一坐具。 瑯邪接住說：『適來一坐具，是山僧令行，上座一坐具，落在甚麼處（剛才那一坐具，是老衲奉命而行，您這一坐具，落在哪裡）？』 皓泰禪師說：『伏惟尚饗（希望您享用）。』 瑯邪打開說：『五更侵早起，更有夜行人（五更天還沒亮就起來，還有夜裡趕路的人）。』 皓泰禪師說：『賊過後張弓（賊走了才拉弓）。』 瑯邪說：『且坐（請坐）。』
【English Translation】 English version A monk asked: 'Is the master in?' The master asked: 'Who are you?' The monk replied: 'A traveling monk.' The monk then lifted the curtain and was about to enter, but the master stopped him, grabbing him and saying: 'Here, wolves and tigers are everywhere, and there are bed-wetting ghosts who come here repeatedly. What are you looking for?' The monk said: 'People say that you, the abbot (a respectful term for the head of a monastery), have personally met Fenyang (Fenyang Shanzhao, 947-1024).' The master undid his robe and shook it, saying: 'You say I've met Fenyang, what's so special about that?' The monk asked: 'What is the master in the hermitage?' The master said: 'You must discern upon entering the gate (Upon entering the Buddhist gate, one must discern one's own nature).' The monk said: 'Could it be this?' The master said: 'Deceiving so many people.' The monk asked: 'Where is what you said earlier?' The master said: 'Listening without truth, calling a bell a pot (Listening to things without being serious, calling a bell a pot).' The monk said: 'When all dharmas disappear, the whole manifests; when the ruler and ministers are in harmony, righteousness is in the center and evil departs.' The master said: 'You donkey-like fellow, if you don't understand, then don't try to control things haphazardly.' The monk asked: 'I don't know how you will treat the guest upon arrival?' The master said: 'Yunmen cakes and Zhaozhou tea (Treat with Yunmen cakes and Zhaozhou tea).' The monk said: 'In that case, then I thank the master for the offering.' The master scolded: 'I don't even have a fire here, and you're already thanking me for the offering.'
Chan Master Xiaoyu of Longhua (Successor of Fenyang Zhao)
Chan Master Xiaoyu of Longhua Temple in Huangmei, Qizhou, arrived at the place of Monk Jie of the Fifth Patriarch. The Fifth Patriarch asked: 'How do you say a sentence that doesn't fall from the lips and tongue?' Chan Master Xiaoyu said: 'So old, not even taking care of the topic of conversation.' The Fifth Patriarch then shouted. Chan Master Xiaoyu also shouted. The Fifth Patriarch picked up a stick. Chan Master Xiaoyu clapped his hands and left. The Fifth Patriarch called out: 'Teacher, please stay, the talk is still there.' Chan Master Xiaoyu put his sitting mat on his shoulder and didn't turn his head back.
Chan Master Haotai of Tiansheng (Successor of Fenyang Zhao)
Chan Master Haotai of Tiansheng in Anji Prefecture, arrived at Langye. Langye asked: 'Hiding soldiers and dropping weapons is not the work of a master; if you are alone, then please come and meet me.' Chan Master Haotai pointed at Langye and said: 'If the general is not brave, he will implicate the entire army.' Langye hit Chan Master Haotai with a sitting mat. Chan Master Haotai also hit Langye with a sitting mat. Langye caught it and said: 'The sitting mat just now was the old monk acting on orders; where does your sitting mat fall?' Chan Master Haotai said: 'I respectfully offer it for your enjoyment.' Langye opened it and said: 'Rising early before dawn, there are even more night travelers.' Chan Master Haotai said: 'Drawing the bow after the thief has left.' Langye said: 'Please sit.'
喫茶。
龍潭智圓禪師(汾陽昭法嗣)
唐州龍潭智圓禪師。辭汾陽。汾陽曰。別無送路。與子一枝拄杖。一條手巾。師曰。手巾和尚受用。拄杖即不消得。汾陽曰。汝但將去有用處在。師便收。汾陽曰。又道不用。師便喝。汾陽曰。已后不讓臨濟。師曰。正令已行。汾陽來日。送出三門。乃問。汝介山逢尉遲時如何。師曰。一刀兩段。汾陽曰。彼現那叱。又作么生。師便拽拄杖。汾陽喝曰。這回全體分付。
浮山法遠禪師(葉縣省法嗣)
舒州浮山法遠圓鑒禪師。鄭州人也。投三交嵩和尚出家。幼為沙彌。見僧入室。請問趙州庭柏因緣。嵩詰其僧。師傍有省進具。后謁汾陽葉縣。皆蒙印可。嘗與達觀穎薛大頭七八輩游蜀。幾遭橫逆。師以智脫之。眾以師曉吏事。故號遠錄公○師與王質。待制論道。畫一圓相。問曰。一不得匹馬單槍。二不得衣錦還鄉。鵲不得喜。鴉不得殃。速道速道。王罔措。師曰。勘破了也○歐陽文忠公。聞師奇逸。造其室。未有以異之。與客棋。師坐其旁。文忠遽收局。請因棋說法。師即令撾鼓。升座曰。若論此事。如兩家著棋相。似何謂也。敵手知音。當機不讓。若是綴五饒三。又通一路。始得有一般底。祇解閉門作活。不會奪角。沖關硬節。與虎口齊彰。局破后徒
【現代漢語翻譯】 現代漢語譯本 喫茶。
龍潭智圓禪師(汾陽昭法嗣)
唐州龍潭智圓禪師，告別汾陽昭法禪師。汾陽說：『沒有什麼可以送你的，就送你一根拄杖，一條手巾吧。』智圓禪師說：『手巾和尚(指汾陽)您自己用吧，拄杖我就不需要了。』汾陽說：『你拿著，以後會有用處的。』智圓禪師便收下了。汾陽說：『剛才還說不用。』智圓禪師便大喝一聲。汾陽說：『以後不會比臨濟禪師差。』智圓禪師說：『正令已經施行了。』汾陽第二天，將他送出山門，問道：『你如果在介山遇到尉遲恭(唐朝大將)會怎麼樣？』智圓禪師說：『一刀兩斷。』汾陽說：『如果他現出那叱(佛教護法神)的形象，又該怎麼辦？』智圓禪師便揮舞拄杖，大喝一聲說：『這次全部都給你了。』
浮山法遠禪師(葉縣省法嗣)
舒州浮山法遠圓鑒禪師，是鄭州人。投奔三交嵩和尚出家。小時候當沙彌，看到僧人入室請教，詢問趙州庭前柏樹的因緣。嵩和尚詰問那個僧人，法遠禪師在一旁有所領悟，並陳述了自己的見解。後來拜訪汾陽昭法禪師和葉縣省禪師，都得到他們的認可。曾經與達觀穎、薛大頭等七八人遊歷四川，幾次遇到危難，法遠禪師用智慧化解了。眾人認為他精通官府事務，所以稱他為『遠錄公』。法遠禪師與王質待制論道，畫了一個圓相，問道：『一不得匹馬單槍，二不得衣錦還鄉，鵲不得喜，鴉不得殃，快說快說！』王質不知所措。法遠禪師說：『被我勘破了。』歐陽文忠公(歐陽修)聽說他奇特不凡，到他的住處拜訪，沒有發現什麼特別之處。歐陽修與客人下棋，法遠禪師坐在旁邊。歐陽修立刻收起棋局，請他借下棋來說法。法遠禪師就讓人敲鼓，升座說法：『如果說這件事，就像兩家下棋一樣，應該怎麼說呢？棋逢對手，當機立斷，不肯相讓。如果是讓五子饒三子，又通一路，才能得到一般的結果。只知道閉門造車，不會奪取邊角，突破關卡，硬碰硬，與虎口爭食，棋局結束后徒勞無功。』
【English Translation】 English version Taking Tea.
Zen Master Zhiyuan of Longtan (Successor of Fenyang Zhaofa)
Zen Master Zhiyuan of Longtan in Tangzhou, bid farewell to Fenyang. Fenyang said, 'I have nothing to give you as a parting gift, so I will give you a staff and a hand towel.' Zen Master Zhiyuan said, 'The hand towel is for you, Venerable Monk (referring to Fenyang), but I don't need the staff.' Fenyang said, 'Take it with you, it will be useful later.' Zen Master Zhiyuan then accepted it. Fenyang said, 'You just said you didn't need it.' Zen Master Zhiyuan then shouted loudly. Fenyang said, 'You will not be inferior to Zen Master Linji in the future.' Zen Master Zhiyuan said, 'The correct order has already been implemented.' The next day, Fenyang saw him off at the mountain gate and asked, 'If you meet Yuchi Gong (a great general of the Tang Dynasty (618-907)) at Jie Mountain, what would you do?' Zen Master Zhiyuan said, 'Cut him in two with one stroke.' Fenyang said, 'If he manifests as Nezha (a Buddhist protector deity), what would you do?' Zen Master Zhiyuan then waved his staff and shouted, 'This time, I give it all to you.'
Zen Master Fayuan of Fushan (Successor of Yexian Sheng)
Zen Master Fayuan Yuanjian of Fushan in Shuzhou, was a native of Zhengzhou. He became a monk under Venerable Sanjiao Song. As a young novice, he saw a monk enter the room to ask about the cause and condition of the cypress tree in front of Zhaozhou's courtyard. Venerable Song questioned the monk, and Zen Master Fayuan had some understanding and presented his views. Later, he visited Zen Master Fenyang Zhaofa and Zen Master Yexian Sheng, and both of them approved of him. He once traveled to Sichuan with Da Guan Ying, Xue Datou, and seven or eight others, and encountered dangers several times. Zen Master Fayuan resolved them with his wisdom. The people thought he was proficient in government affairs, so they called him 'Lord Yuanlu'. Zen Master Fayuan discussed the Dao with Wang Zhi, a court attendant, drew a circle, and asked, 'One must not be a lone rider with a single spear, two must not return home in brocade, magpies must not rejoice, crows must not suffer calamity, speak quickly, speak quickly!' Wang Zhi was at a loss. Zen Master Fayuan said, 'I have seen through it.' Ouyang Wenzhong Gong (Ouyang Xiu) heard that he was extraordinary and visited his residence, but found nothing special. Ouyang Xiu played chess with a guest, and Zen Master Fayuan sat beside him. Ouyang Xiu immediately put away the chess game and asked him to explain the Dharma using chess as an analogy. Zen Master Fayuan then asked someone to beat the drum and ascended the seat to preach: 'If we talk about this matter, it is like two families playing chess, what should we say? Meeting an opponent, making decisive decisions, and not giving in to each other. If you give five pieces and spare three pieces, and also open up a path, you can get a general result. If you only know how to work behind closed doors, you will not be able to seize the corners, break through the barriers, be tough, compete with the tiger's mouth for food, and it will be in vain after the game is over.'
勞綽斡。所以道。肥邊易得。瘦肚難求。思行則往往失。粘心粗而。時時頭撞。休夸國手。謾說神仙。贏局輸籌。即不問。且道黑白未分時。一著落在甚麼處。良久曰。從來十九路。迷悟幾多人。文忠嘉嘆。從容謂同僚曰。修初疑禪語為虛誕。今日見此老機緣。所得所造。非悟明於心地。安能有此妙旨哉。
金山曇穎禪師(谷隱聰法嗣)
潤州金山曇穎達觀禪師。首謁大陽玄禪師。遂問。洞山特設。偏正君臣意。明何事。大陽曰。父母未生時事。師曰。如何體會。大陽曰。夜半正明。天曉不露。師惘然。遂謁谷隱。舉前話。谷隱曰。大陽不道不是。祇是口門窄。滿口說未盡。老僧即不然。師問。如何是父母未生時事。谷隱曰。糞墼子。師曰。如何是夜半正明。天曉不露。谷隱曰。牡丹花下睡貓兒。師愈疑駭。一日普請。谷隱問。今日運薪邪。師曰然。谷隱曰。雲門問僧。人搬柴搬柴人如何會。師無對。谷隱曰。此事如人學書點畫。可效者工。否者拙。蓋未能忘法耳。當筆忘手。手忘心乃可也。師於是默契。良久曰。如石頭曰。執事元是迷。契理亦非悟。谷隱曰。汝以為藥語為病語。師曰。是藥語。谷隱呵曰。汝以病為藥。又安可哉。師曰。事如函得蓋。理如箭直鋒。妙寧有加者。而猶以為病實。未喻旨。
【現代漢語翻譯】 現代漢語譯本 勞綽斡（音譯，無實際意義）。所以說，『肥邊易得，瘦肚難求』。思慮行動往往會出錯，執著于粗淺的道理，時時碰壁。不要誇耀自己是圍棋高手，也不要空談自己是神仙。贏棋輸棋，暫且不論。且說黑白棋子未分之時，第一步棋應該落在哪裡？（禪師）沉默良久說：『自古以來十九路棋盤，迷惑了多少人啊！』文忠（人名）讚歎不已，從容地對同僚說：『我起初懷疑禪語是虛妄的，今天見到這位老禪師的機鋒，他所領悟和達到的境界，如果不是在心地上下功夫，怎麼能有如此精妙的見解呢？』
金山曇穎禪師（谷隱聰的法嗣）
潤州金山曇穎達觀禪師，最初拜訪大陽玄禪師。於是問道：『洞山（人名）特別設立的偏正君臣的意旨，闡明的是什麼事？』大陽說：『父母未生時的事。』禪師說：『如何體會？』大陽說：『夜半正明，天曉不露。』禪師茫然不解。於是拜訪谷隱（人名），舉出之前的話。谷隱說：『大陽（人名）說的並非不對，只是口風太緊，沒有完全說透。老衲就不同。』禪師問：『如何是父母未生時的事？』谷隱說：『糞墼子（糞塊）。』禪師說：『如何是夜半正明，天曉不露？』谷隱說：『牡丹花下睡貓兒。』禪師更加疑惑不解。一天，大家一起出坡勞動，谷隱問：『今天運柴嗎？』禪師回答：『是的。』谷隱說：『雲門（人名）問僧人：人搬柴，搬柴人，如何理解？』禪師無言以對。谷隱說：『這件事就像人學習書法，模仿得像的就工整，不像的就笨拙，這是因為未能忘記法則的緣故。應當筆忘手，手忘心，才能達到妙境。』禪師於是默默領悟。良久說：『就像石頭（人名）說的：執著於事相原本就是迷惑，契合于理體也並非是覺悟。』谷隱說：『你以為藥語是病語嗎？』禪師說：『是藥語。』谷隱呵斥道：『你把病當作藥，又怎麼可以呢？』禪師說：『事如函得蓋，理如箭直鋒，妙處沒有增加，卻仍然認為是病，實在是不明白其中的旨意。』
【English Translation】 English version Lao Chuo Wo (transliteration, no actual meaning). Therefore, it is said, 'It is easy to get a fat edge, but difficult to find a thin belly.' Thinking and acting often go wrong, clinging to superficial principles, and constantly hitting a wall. Don't boast that you are a Go master, and don't talk about being an immortal. Winning or losing the game, let's not talk about it for now. Let's say when the black and white pieces are not separated, where should the first move be placed? (The Zen master) was silent for a long time and said: 'Since ancient times, the nineteen-way chessboard has confused so many people!' Wen Zhong (person's name) praised endlessly, and said calmly to his colleagues: 'I initially suspected that Zen words were false, but today I see this old Zen master's opportunity. What he has realized and achieved, if he has not worked hard in his heart, how can he have such wonderful insights?'
Zen Master Tan Ying of Jinshan (a Dharma successor of Gu Yin Cong)
Zen Master Tan Ying Daguan of Jinshan in Runzhou, first visited Zen Master Da Yang Xuan. So he asked: 'What is the meaning of the partial and correct monarch and minister specially set up by Dongshan (person's name)?' Da Yang said: 'The matter before parents were born.' The Zen master said: 'How to understand?' Da Yang said: 'It is bright in the middle of the night, but not revealed at dawn.' The Zen master was at a loss. So he visited Gu Yin (person's name) and mentioned the previous words. Gu Yin said: 'Da Yang (person's name) didn't say it wrong, but his mouth was too tight and he didn't say it completely. The old monk is different.' The Zen master asked: 'What is the matter before parents were born?' Gu Yin said: 'Dung clod.' The Zen master said: 'What is bright in the middle of the night, but not revealed at dawn?' Gu Yin said: 'A cat sleeping under a peony flower.' The Zen master was even more puzzled. One day, everyone went out to work together, and Gu Yin asked: 'Are you carrying firewood today?' The Zen master replied: 'Yes.' Gu Yin said: 'Yunmen (person's name) asked the monk: People carry firewood, how do people who carry firewood understand?' The Zen master was speechless. Gu Yin said: 'This matter is like a person learning calligraphy. Those who imitate well are neat, and those who don't are clumsy. This is because they have not been able to forget the rules. You should forget your hand with the pen, and forget your heart with your hand, to reach the wonderful realm.' The Zen master then realized silently. After a long time, he said: 'Just like Shi Tou (person's name) said: Clinging to phenomena is originally confusion, and conforming to the principle is not enlightenment.' Gu Yin said: 'Do you think medicine words are sick words?' The Zen master said: 'It's medicine words.' Gu Yin scolded: 'How can you regard illness as medicine?' The Zen master said: 'Things are like a box with a lid, and the principle is like an arrow with a straight point. There is no increase in the wonderfulness, but it is still considered a disease, and the meaning is not understood.'
谷隱曰。妙至亦是祇名理事。祖師意旨。智識所不能到。矧事理能盡乎。故世尊曰。理障礙正見。知事障續諸生死。師恍如夢。覺曰。如何受用。谷隱曰。語不離窠臼。安能出蓋纏。師嘆曰。才涉唇吻。便落意思。儘是死門。終非活路○上堂。三世諸佛是奴婢。一大藏教是涕唾。良久曰。且道。三世諸佛。是誰奴婢。乃將拂子。畫一畫曰。三世諸佛過這邊。且道。一大藏教。是誰涕唾。師乃自唾一唾。
大乘德遵禪師(谷隱聰法嗣)
唐州大乘山德遵禪師。問谷隱曰。古人索火。意旨如何。曰任他滅。師曰。滅后如何。曰初三十一。師曰。恁么則好時節也。曰汝見甚麼道理。師曰。今日一場困。谷隱便打。師乃有頌曰。索火之機實快哉。藏鋒妙用少人猜。要會我師親的旨。紅爐火盡不添柴。
永慶光普禪師(谷隱聰法嗣)
果州永慶光普禪師。初問谷隱。古人道。來日大悲院裡有齋。意旨如何。曰日出隈陽。坐天寒。不舉頭。師入室次。谷隱曰。適來因緣。汝作么生會。師曰。會則途中受用。不會則世諦流佈。曰未在更道。師拂袖便出。
駙馬李遵勖居士(谷隱聰法嗣)
駙馬都尉李遵勖居士。謁谷隱。問出家事。谷隱以崔趙公問徑山公案答之。公于言下大悟。作偈曰。學道須
【現代漢語翻譯】 現代漢語譯本 谷隱（禪師名）說：『妙至』也是指祇園精舍（佛教場所名）的理和事。祖師的意旨，是智識所不能達到的，更何況事理能夠完全理解呢？所以世尊（釋迦牟尼佛的尊稱）說：『理』會障礙正確的見解，『知事』會延續各種生生死死。』禪師（指提問者）好像從夢中醒來，問道：『如何受用（如何領會並運用）？』谷隱說：『說話不離開原來的窠臼，怎麼能超出覆蓋的纏繞？』禪師嘆息道：『才一涉及唇舌，便落入意思的範疇，全是死路，終究不是活路。』 禪師上堂說法：『三世諸佛（過去、現在、未來一切諸佛）是奴婢，一大藏教（佛教全部經典）是涕唾。』停頓了很久，說：『那麼，三世諸佛，是誰的奴婢呢？』於是拿起拂子，畫了一下說：『三世諸佛從這邊經過。』又問：『那麼，一大藏教，是誰的涕唾呢？』禪師自己唾了一口唾沫。 大乘德遵禪師（谷隱聰的法嗣） 唐州（今河南唐河一帶）大乘山德遵禪師，問谷隱說：『古人索火（向人求火），意旨如何？』谷隱說：『任他滅（任憑它熄滅）。』禪師說：『熄滅后如何？』谷隱說：『初三十一（每月初一和三十或三十一，指時間流逝）。』禪師說：『這樣說來，是好時節啊。』谷隱說：『你見到什麼道理？』禪師說：『今日一場困（今天一場疲憊）。』谷隱便打了他。禪師於是作頌說：『索火之機實快哉，藏鋒妙用少人猜。要會我師親的旨，紅爐火盡不添柴。』 永慶光普禪師（谷隱聰的法嗣） 果州（今四川南充一帶）永慶光普禪師，最初問谷隱：『古人道：來日大悲院裡有齋（明天大悲院裡有齋飯），意旨如何？』谷隱說：『日出隈陽（太陽從山彎升起），坐天寒（坐著感到寒冷），不舉頭（不抬頭）。』禪師進入室內后，谷隱說：『剛才的因緣，你作么生會（你如何理解）？』禪師說：『會則途中受用（理解了就在途中運用），不會則世諦流佈（不理解就在世俗中流傳）。』谷隱說：『未在更道（還不到位，再說一遍）。』禪師拂袖便出。 駙馬李遵勖居士（谷隱聰的法嗣） 駙馬都尉李遵勖居士，謁見谷隱，問出家事。谷隱用崔趙公問徑山公案回答他。李遵勖在言下大悟，作偈說：『學道須（學習佛法必須）』
【English Translation】 English version Gu Yin (a Chan master) said: 'Miao Zhi (subtle attainment)' also refers to the principles and phenomena of Jetavana Monastery (a Buddhist site). The intention of the Patriarchs is beyond the reach of intellectual knowledge, let alone being fully understood by principles and phenomena. Therefore, the World-Honored One (a respectful title for Shakyamuni Buddha) said: 'Principle' obstructs right view, and 'knowing things' perpetuates all births and deaths.' The Chan master (referring to the questioner) seemed to wake up from a dream and asked: 'How to benefit from it (how to understand and apply it)?' Gu Yin said: 'Speaking without leaving the original rut, how can one escape the entangling cover?' The Chan master sighed: 'As soon as it involves lips and tongue, it falls into the realm of meaning, all of which are dead ends and never a living path.' The Chan master ascended the hall to preach: 'The Buddhas of the three times (past, present, and future Buddhas) are servants, and the entire Tripitaka (the complete collection of Buddhist scriptures) is snot and spittle.' After a long pause, he said: 'Then, whose servants are the Buddhas of the three times?' Thereupon, he took the whisk and drew a line, saying: 'The Buddhas of the three times pass this way.' He then asked: 'Then, whose snot and spittle is the entire Tripitaka?' The Chan master spat once himself. Chan Master Decun of Dasheng Mountain (Successor of Gu Yin Cong) Chan Master Dezun of Dasheng Mountain in Tang Prefecture (around present-day Tanghe, Henan), asked Gu Yin: 'What is the intention of the ancients asking for fire?' Gu Yin said: 'Let it extinguish.' The Chan master said: 'What happens after it extinguishes?' Gu Yin said: 'The first and the thirtieth/thirty-first (referring to the beginning and end of the month, indicating the passage of time).' The Chan master said: 'In that case, it is a good time.' Gu Yin said: 'What principle do you see?' The Chan master said: 'Today is a tiring day.' Gu Yin then hit him. The Chan master then composed a verse saying: 'The mechanism of asking for fire is truly delightful, the subtle use of concealed sharpness is guessed by few. To understand my teacher's true intention, when the fire in the red furnace is exhausted, do not add firewood.' Chan Master Guangpu of Yongqing (Successor of Gu Yin Cong) Chan Master Guangpu of Yongqing in Guo Prefecture (around present-day Nanchong, Sichuan), initially asked Gu Yin: 'What is the intention of the ancients saying: Tomorrow there will be a vegetarian meal at the Great Compassion Monastery?' Gu Yin said: 'The sun rises from the corner of the mountain, sitting feels cold, do not raise your head.' After the Chan master entered the room, Gu Yin said: 'How do you understand the previous cause and condition?' The Chan master said: 'If understood, it is used on the way; if not understood, it spreads in the mundane world.' Gu Yin said: 'Not yet, say it again.' The Chan master flicked his sleeves and left. Layman Li Zunxu, the駙馬(Imperial Son-in-Law) (Successor of Gu Yin Cong) Layman Li Zunxu, the Imperial Son-in-Law, visited Gu Yin and asked about leaving home (becoming a monk). Gu Yin answered him with the case of Cui Zhao Gong asking Jing Shan. Li Zunxu had a great enlightenment upon hearing this and composed a verse saying: 'Studying the Way must'
是鐵漢。著手心頭便判。直趣無上菩提。一切是非莫管○公一日。與堅上座送別。公問。近離上黨。得屆中都。方接麈談。遽回虎錫。指雲屏之翠嶠。訪雪嶺之清流。未審。此處彼處的的事。作么生。堅曰。利劍拂開天地靜。霜刀繞舉鬥牛寒。公曰。恰直今日耳聵。堅曰。一箭落雙鵰。公曰。上座為甚麼。著草鞋睡。堅以衣袖一拂。公低頭曰。今日可謂降伏也。堅曰。普化出僧堂○公臨終時。膈胃躁熱。有尼道堅謂曰。眾生見劫盡。大火所燒時。都尉切宜照管主人公。公曰。大師與我。煎一服藥來。尼無語。公曰。這師姑藥也。不會煎得。公與慈明問答罷。泊然而終。語見慈明傳中。
英公夏竦居士(谷隱聰法嗣)
英公夏竦居士。字子喬。自契機于谷隱。日與老衲游。偶上藍溥禪師至。公問。百骸潰散時。那個是長老自家底。上藍曰。前月二十離蘄陽。公休去。上藍卻問。百骸潰散時。那個是相公自家底。公便喝。上藍曰。喝則不無。畢竟那個是相公自家底。公對以偈曰。休認風前第一機。太虛何處著思惟。山僧若要通訊息。萬里無雲月上時。上藍曰。也是弄精魂。
華嚴道隆禪師(廣慧璉法嗣)
東京華嚴道隆禪師。初參石門徹和尚。問曰。古者道。但得隨處。安閑自然。合他古轍。雖
【現代漢語翻譯】 現代漢語譯本： 是鐵漢，著手心頭便判，直趣無上菩提，一切是非莫管。公一日，與堅上座送別。公問：『近離上黨（古代地名），得屆中都（古代地名），方接麈談，遽回虎錫，指雲屏之翠嶠，訪雪嶺之清流，未審，此處彼處的事，作么生？』堅曰：『利劍拂開天地靜，霜刀繞舉鬥牛寒。』公曰：『恰直今日耳聵。』堅曰：『一箭落雙鵰。』公曰：『上座為甚麼，著草鞋睡？』堅以衣袖一拂。公低頭曰：『今日可謂降伏也。』堅曰：『普化出僧堂。』公臨終時，膈胃躁熱，有尼道堅謂曰：『眾生見劫盡，大火所燒時，都尉切宜照管主人公。』公曰：『大師與我，煎一服藥來。』尼無語。公曰：『這師姑藥也，不會煎得。』公與慈明問答罷，泊然而終。語見慈明傳中。
英公夏竦居士（谷隱聰法嗣）
英公夏竦居士，字子喬，自契機于谷隱，日與老衲游。偶上藍溥禪師至，公問：『百骸潰散時，那個是長老自家底？』上藍曰：『前月二十離蘄陽（古代地名）。』公休去。上藍卻問：『百骸潰散時，那個是相公自家底？』公便喝。上藍曰：『喝則不無，畢竟那個是相公自家底？』公對以偈曰：『休認風前第一機，太虛何處著思惟。山僧若要通訊息，萬里無雲月上時。』上藍曰：『也是弄精魂。』
華嚴道隆禪師（廣慧璉法嗣）
東京華嚴道隆禪師，初參石門徹和尚，問曰：『古者道，但得隨處，安閑自然，合他古轍，雖'
【English Translation】 English version: He is an iron man, deciding matters decisively at heart, directly pursuing unsurpassed Bodhi, and not caring about right and wrong. One day, the master was seeing off the Venerable Jian. The master asked: 'Having recently left Shangdang (ancient place name) and arrived at Zhongdu (ancient place name), we just finished our conversation and you are already returning to your hermitage. Pointing to the green peaks of the cloud screen and visiting the clear streams of the snow-covered mountains, may I ask, what is the matter with this place and that place?' Jian said: 'A sharp sword sweeps away the stillness of heaven and earth, a frosty blade whirls and raises the cold of the Dipper and the Ox.' The master said: 'It's just that my ears are deaf today.' Jian said: 'One arrow fells two eagles.' The master said: 'Why does the Venerable sleep in straw sandals?' Jian flicked his sleeve. The master lowered his head and said: 'Today can be called subjugation.' Jian said: 'Puhua exits the monks' hall.' When the master was dying, his diaphragm and stomach were restless and hot. A nun named Daojian said: 'When sentient beings see the end of the kalpa and are burned by great fire, the commander should take care of the protagonist.' The master said: 'Great Master, brew me a dose of medicine.' The nun was silent. The master said: 'This nun's medicine, she won't be able to brew it.' After the master finished his dialogue with Ciming, he passed away peacefully. The saying is found in the biography of Ciming.
Layman Yinggong Xia Song (Disciple of Guyin Cong)
Layman Yinggong Xia Song, styled Ziqiao, since he found accord with Guyin, spent his days traveling with old monks. Once, Zen Master Shanglan Pu arrived, and the layman asked: 'When the hundred bones disintegrate, which one is the Elder's own?' Shanglan said: 'I left Qiyang (ancient place name) on the twentieth of last month.' The layman told him to leave. Shanglan then asked: 'When the hundred bones disintegrate, which one is the Prime Minister's own?' The layman then shouted. Shanglan said: 'Shouting is not absent, but after all, which one is the Prime Minister's own?' The layman responded with a verse: 'Do not recognize the first opportunity before the wind, where does the vast void place thought? If the mountain monk wants to communicate news, the moon rises when there are no clouds for ten thousand miles.' Shanglan said: 'It is also playing with the spirit.'
Zen Master Huayan Daolong (Disciple of Guanghui Lian)
Zen Master Huayan Daolong of Tokyo, initially visited Abbot Shimen Che, and asked: 'The ancients said, only by being at ease and natural everywhere can one accord with the ancient path, although'
有此語。疑心未歇。時如何。石門曰。知有乃可隨處安閑。如人在州縣住。或聞或見。千奇百怪。他總將作。尋常不知。有而安閑。如人在村落住。有少聲色。則驚怪傅說。師于言下有省。石門盡授其洞上厥旨。后為廣慧嗣。一日福嚴承和尚問曰。禪師親見石門。如何卻嗣廣慧。師曰。我見廣慧。渠欲剃髮。使我擎凳子來。廣慧曰。道者我有凳子詩聽取。乃曰。放下便平穩。我時便肯伊。因敘在石門處所得。廣慧曰。石門所示。如百味珍羞。祇是飽人不得。
文公楊億居士(廣慧璉法嗣)
文公楊億居士。字大年。幼舉神嬰。及壯負才名。而未知有佛。一日過同僚。見讀金剛經。笑且罪之。彼讀自若。公疑之曰。是豈出孔孟之右乎。何佞甚。因閱數板。懵然始少敬信。後會翰林李公。維勉令參問。及由秘書監。出守汝州。首謁廣慧。廣慧接見。公便問。布鼓當軒擊。誰是知音者。廣慧曰。來風深辨。公曰。恁么則禪客相逢。祇彈指也。廣慧曰。君子可八。公應喏喏。廣慧曰。草賊大敗。夜語次。廣慧曰。秘監曾與甚人道話來。公曰。某曾問云巖諒監寺。兩個大蟲。相咬時如何。諒曰。一合相。某曰。我祇管看未審。恁么道還得么。廣慧曰。這裡即不然。公曰。請和尚別一轉語。廣慧以手。作拽鼻勢曰。這
【現代漢語翻譯】 現代漢語譯本： 有這樣的話。疑慮沒有停止。這時該怎麼辦？石門禪師說：『知道有（佛性）才能隨處安閑。』就像人住在州縣，或者聽到或者看到，千奇百怪的事情，他都當作尋常事不以為意。因為知道有（佛性）而安閑。就像人住在村落，有一點聲色，就驚怪地到處傳說。這位禪師在石門禪師的言語下有所領悟。石門禪師將洞山宗的精要全部傳授給他。後來他成為廣慧禪師的嗣法弟子。一天，福嚴承和尚問道：『禪師您親身見過石門禪師，為什麼卻嗣法于廣慧禪師呢？』禪師回答說：『我見到廣慧禪師時，他想要剃髮，讓我幫他拿凳子來。』廣慧禪師說：『道者，我有一首關於凳子的詩，你聽聽。』於是念道：『放下便平穩。』我當時就認可了他。』於是敘述了在石門禪師處所得的（禪法）。廣慧禪師說：『石門禪師所開示的，就像百味珍貴的佳餚，只是不能讓已經吃飽的人感到滿足。』
文公楊億居士（廣慧璉法嗣）
文公楊億居士，字大年。小時候就被認為是神童。長大后才華橫溢，但不知道有佛法。一天，他到同僚家，看到同僚在讀《金剛經》，笑著並且責怪他。同僚自顧自地讀著。楊億感到疑惑，說：『這難道比孔孟之道還要高明嗎？』怎麼如此諂媚！於是翻閱了幾頁經文，才開始稍微有些敬信。後來，翰林李公維勸他去參訪禪師。等到他從秘書監的職位上調出，到汝州做地方長官時，首先去拜訪了廣慧禪師。廣慧禪師接見了他。楊億便問道：『布鼓在廳堂上敲擊，誰是知音的人？』廣慧禪師說：『來風能夠深深地辨別。』楊億說：『這樣說來，禪客相逢，只需彈指就可以了。』廣慧禪師說：『君子可以被（音樂）感動。』楊億應聲說『是是』。廣慧禪師說：『草寇大敗。』晚上談話時，廣慧禪師問：『秘監您曾經和什麼人談論過佛法？』楊億說：『我曾經問云巖諒監寺：兩個大蟲（老虎），互相撕咬時該怎麼辦？』諒監寺說：『一合相。』我說：『我只管看著，不知道這樣說可以嗎？』廣慧禪師說：『我這裡不是這樣。』楊億說：『請和尚您另外說一句。』廣慧禪師用手做了個拽鼻子的姿勢說：『這（是什麼）？』
【English Translation】 English version: There is this saying. Doubt has not ceased. What to do at this time? Shimen (Stone Gate) Chan master said: 'Knowing there is (Buddha-nature) is the only way to be at ease everywhere.' It's like a person living in a state or county, either hearing or seeing, a myriad of strange things, he always takes them as ordinary and doesn't take them seriously. Because he knows there is (Buddha-nature) and is at ease. It's like a person living in a village, with a little sound and color, he is surprised and spreads rumors everywhere. This Chan master had some understanding under the words of Shimen (Stone Gate) Chan master. Shimen (Stone Gate) Chan master passed on all the essence of the Dongshan (Cave Mountain) sect to him. Later, he became a Dharma heir of Guanghui (Vast Wisdom) Chan master. One day, Fuyan Cheng (Blessing Solemn Bearing) monk asked: 'Chan master, you personally saw Shimen (Stone Gate), why did you succeed Guanghui (Vast Wisdom)?' The Chan master replied: 'When I saw Guanghui (Vast Wisdom) Chan master, he wanted to shave his head and asked me to bring him a stool.' Guanghui (Vast Wisdom) Chan master said: 'Daoist, I have a poem about the stool, listen to it.' So he recited: 'Putting it down is stable.' I agreed with him at that time.' So he narrated what he had gained at Shimen (Stone Gate). Guanghui (Vast Wisdom) Chan master said: 'What Shimen (Stone Gate) showed is like a hundred flavors of precious delicacies, but it cannot satisfy a person who is already full.'
Layman Yang Yi, Duke Wen (Civil) (Dharma heir of Guanghui Lian (Vast Wisdom Lotus))
Layman Yang Yi, Duke Wen (Civil), styled Danian (Great Year). He was considered a child prodigy when he was young. When he grew up, he was full of talent, but he did not know about Buddhism. One day, he went to a colleague's house and saw his colleague reading the Diamond Sutra. He laughed and blamed him. The colleague read on his own. Yang Yi was puzzled and said: 'Is this more brilliant than the teachings of Confucius and Mencius?' How flattering! So he read a few pages of the scripture and began to have some respect and belief. Later, Hanlin (Imperial Academy) Li Gongwei (Li Duke Wei) advised him to visit a Chan master. When he was transferred from the position of Secretary Supervisor to be the local official of Ruzhou, he first visited Guanghui (Vast Wisdom) Chan master. Guanghui (Vast Wisdom) Chan master received him. Yang Yi then asked: 'A cloth drum is struck in the hall, who is the connoisseur?' Guanghui (Vast Wisdom) Chan master said: 'The coming wind can deeply discern.' Yang Yi said: 'In that case, when Chan practitioners meet, they only need to snap their fingers.' Guanghui (Vast Wisdom) Chan master said: 'A gentleman can be moved (by music).' Yang Yi responded 'Yes, yes'. Guanghui (Vast Wisdom) Chan master said: 'The bandits are defeated.' During the evening conversation, Guanghui (Vast Wisdom) Chan master asked: 'Secretary Supervisor, who have you talked to about Buddhism?' Yang Yi said: 'I once asked Yunyan Liang (Cloud Cliff Liang) Supervisor: What should be done when two big worms (tigers) bite each other?' Supervisor Liang said: 'A single appearance.' I said: 'I just watch, I don't know if it's okay to say that?' Guanghui (Vast Wisdom) Chan master said: 'It's not like this here.' Yang Yi said: 'Please, Master, say another sentence.' Guanghui (Vast Wisdom) Chan master made a gesture of pulling his nose with his hand and said: 'This (is what)?'
畜生更𨁝跳在。公于言下。脫然無疑。有偈曰。八角磨盤空里走。金毛獅子變作狗。擬欲將身北斗藏。應須合掌南辰后○公問廣慧曰。承和尚有言。一切罪業。皆因財寶所生。勸人疏於財利。況南閻浮提眾生。以財為命。邦國以財聚人。教中有財法二施。何得勸人疏財乎。廣慧曰。幡竿尖上鐵龍頭。公曰海壇馬子似驢大。廣慧曰。楚雞不是丹山鳳。公曰。佛滅二千歲。比丘少慚愧○公因微恙。問環大師曰。某今日忽違和。大師慈悲如何醫療。環曰。丁香湯一碗。公便作吐勢。環曰。恩愛成煩惱。環為煎藥次。公叫曰有賊。環下藥。于公前叉手側立。公瞠目視之曰。少叢林漢。環拂袖而出。又一日問曰。某四大將欲離散。大師如何相救。環乃槌胸三下。公曰。賴遇作家。環曰。幾年學佛法。俗氣猶未除。公曰。禍不單行。環作噓噓聲。公書偈。遺李都尉曰。漚生與漚滅。二法本來齊。欲識真歸處。趙州東院西。都尉見遂曰。泰山廟裡賣紙錢。都尉即至。公已逝矣。
教外別傳卷八 卍新續藏第 84 冊 No. 1580 教外別傳
教外別傳卷九(臨濟宗)
南嶽下十一世(臨濟下七世)
楊岐方會禪師(石霜圓法嗣)
袁州楊岐方會禪師。郡之宜春冷氏子。少警敏。及冠不事筆
【現代漢語翻譯】 畜生更加瘋狂地跳動著。公在於言下，頓時毫無疑問。有偈語說：『八角磨盤在空中行走，金毛獅子變成狗。想要將身藏於北斗星，應該合掌于南辰星后。』 公問廣慧禪師說：『聽和尚您說，一切罪業，都是因為財寶所生，勸人疏遠財利。況且南閻浮提（Sanskrit：Jambudvīpa，指我們所居住的這個世界）的眾生，以財為命，邦國以財聚人。佛教中有財施和法施，為何要勸人疏遠財呢？』廣慧禪師說：『幡竿尖上的鐵龍頭。』公說：『海壇的馬駒像驢一樣大。』廣慧禪師說：『楚地的雞不是丹山的鳳凰。』公說：『佛滅度二千年（指佛教傳入中國后大約兩千年），比丘（Sanskrit：bhikṣu，出家修行的男子）很少有慚愧之心。』 公因稍微感到不適，問環大師說：『我今日忽然身體不適，大師慈悲，如何醫治？』環說：『丁香湯一碗。』公便作出嘔吐的樣子。環說：『恩愛變成煩惱。』環為公煎藥時，公叫道：『有賊！』環放下藥，在公面前叉手側立。公睜大眼睛看著他說：『少叢林漢（指不守規矩的出家人）。』環拂袖而去。又一日，公問道：『我的四大（指地、水、火、風四種元素）將要離散，大師如何相救？』環便捶胸三下。公說：『幸虧遇到內行。』環說：『學佛法幾年了，俗氣還沒除掉。』公說：『禍不單行。』環作出噓噓的聲音。公寫下偈語，留給李都尉說：『漚（指水泡）生與漚滅，二法本來齊。想要認識真歸處，趙州東院西。』都尉見到后說：『泰山廟裡賣紙錢。』都尉隨即趕到，公已經去世了。
教外別傳卷八 卍新續藏第 84 冊 No. 1580 教外別傳
教外別傳卷九(臨濟宗)
南嶽下十一世(臨濟下七世)
楊岐方會禪師(石霜圓法嗣)
袁州楊岐方會禪師，是郡里宜春冷家的兒子。年少時就聰明敏捷，成年後不從事筆墨之事。
【English Translation】 The livestock jumped even more frantically. The official, upon hearing this, was instantly without doubt. There's a verse that says: 'An octagonal millstone walks in the void, a golden-haired lion transforms into a dog. If you intend to hide yourself in the Big Dipper, you should join your palms after the Southern Star.' The official asked Zen Master Guanghui: 'I heard you say, venerable monk, that all sins arise from wealth and treasures, and you advise people to distance themselves from material gain. Moreover, the beings of Jambudvīpa (Sanskrit: Jambudvīpa, referring to the world we live in) take wealth as their life, and nations gather people with wealth. In Buddhism, there are both material giving and Dharma giving, so why advise people to shun wealth?' Zen Master Guanghui said: 'The iron dragon head on the tip of the flagpole.' The official said: 'The foal of Haitan is as big as a donkey.' Zen Master Guanghui said: 'The chicken of Chu is not the phoenix of Danshan.' The official said: 'Two thousand years after the Buddha's Nirvana (referring to approximately two thousand years after Buddhism entered China), monks (Sanskrit: bhikṣu, men who have left home to practice) have little shame.' The official, feeling slightly unwell, asked Master Huan: 'I suddenly feel unwell today, Master, how can you compassionately heal me?' Huan said: 'A bowl of clove soup.' The official then made a vomiting gesture. Huan said: 'Love and affection turn into煩惱(Sanskrit: Kleshas, afflictions).' While Huan was preparing the medicine for the official, the official shouted: 'There's a thief!' Huan put down the medicine, folded his hands in front of the official, and stood sideways. The official stared at him and said: 'A young forest fellow (referring to a monk who doesn't follow the rules).' Huan flicked his sleeves and left. Another day, the official asked: 'My four elements (referring to the four elements of earth, water, fire, and wind) are about to disperse, how can you save me, Master?' Huan then struck his chest three times. The official said: 'Fortunately, I met an expert.' Huan said: 'You've been studying Buddhism for years, but your worldly air hasn't been removed.' The official said: 'Misfortunes never come singly.' Huan made a hissing sound. The official wrote a verse and left it for Military Commissioner Li, saying: 'The arising and ceasing of a bubble, these two dharmas are originally equal. If you want to know the true place to return, it's west of the East Courtyard of Zhaozhou.' After seeing it, the Military Commissioner said: 'Selling paper money in the Taishan Temple.' The Military Commissioner then rushed there, but the official had already passed away.
Extraneous Transmission Outside the Teachings, Volume 8 卍 New Continued Collection, Volume 84, No. 1580, Extraneous Transmission Outside the Teachings
Extraneous Transmission Outside the Teachings, Volume 9 (Linji School)
Eleventh Generation Below Nanyue (Seventh Generation Below Linji)
Zen Master Yangqi Fanghui (Successor of Shishuang Yuan)
Zen Master Yangqi Fanghui of Yuanzhou was the son of the Leng family of Yichun in the prefecture. He was intelligent and quick-witted in his youth, and did not engage in literary pursuits after adulthood.
硯。系名征商課。最坐不職。乃宵遁入瑞州九峰。恍若舊遊。眷不忍去。遂落髮。每閱經。心融神會。能折節扣參老宿。慈明自南源。徙道吾石霜。師皆佐之總院事。依之雖久。然未有省發。每咨參慈明曰。庫司事繁。且去。他日又問。慈明曰。監寺異時兒孫遍天下在。何用忙為。一日慈明適出。雨忽作。師偵之小徑。既見。遂搊住曰。這老漢。今日須與我說。不說打你去。慈明曰。監寺知是般事便休。語未卒。師大悟。即拜于泥途。問曰。狹路相逢時如何。慈明曰。你且亸避。我要去那裡去。師歸。來日具威儀。詣方丈禮謝。慈明呵曰。未在。自是慈明每山行。師輒瞰其出。雖晚必擊鼓集眾。慈明遽還。怒曰。少叢林。暮而升座。何從得此規繩。師曰。汾陽晚參也。何謂非規繩乎。一日慈明上堂。師出問。幽鳥語喃喃。辭云入亂峰時如何。慈明曰。我行荒草里。汝又入深村。師曰。官不容針。更借一問。慈明便喝。師曰好喝。慈明又喝。師亦喝。慈明連喝兩喝。師禮拜。慈明曰。此事是個人方能擔荷。師拂袖便行。慈明移興化。師辭歸九峰○后道俗迎居楊岐。次遷云蓋。受請日。拈法衣示眾曰。會么。若也不會。今日無端走入水牯牛隊里去也。還知么。筠陽九岫萍實楊岐。遂升座。時有僧出。師曰。漁翁未擲釣。躍
【現代漢語翻譯】 現代漢語譯本： 僧人硯，原名是參加徵收商稅的科目。因為最不勝任這個職務，於是連夜逃走，進入瑞州（今江西高安）的九峰山。感覺好像回到以前遊玩過的地方一樣，依戀不捨得離開，於是就剃度出家了。每次閱讀佛經，都能心領神會。他能虛心向有經驗的僧人請教。慈明禪師從南源寺遷移到道吾山石霜寺，硯都輔佐他管理寺院事務。雖然跟隨慈明禪師很久，但一直沒有開悟。每次向慈明禪師請教，慈明禪師總是說：『庫司事務繁忙，你先去忙吧。』改天又問，慈明禪師說：『監寺將來兒孫遍天下，何必這麼忙碌呢？』有一天，慈明禪師正好外出，突然下起雨來。硯在小路上等候他，見到后，就抓住他說：『你這老漢，今天必須跟我說清楚，不說就打你。』慈明禪師說：『監寺知道是這件事就算了。』話還沒說完，硯就大悟，立刻在泥濘的路上拜謝。問道：『狹路相逢時如何？』慈明禪師說：『你且讓開，我要去我要去的地方。』硯回去后，第二天穿戴整齊，到方丈室禮謝慈明禪師。慈明禪師呵斥道：『還早呢。』從此以後，慈明禪師每次在山中行走，硯總是觀察他的行蹤，即使很晚也一定擊鼓召集僧眾。慈明禪師急忙趕回，生氣地說：『少叢林，晚上升座，從哪裡學來的規矩？』硯說：『這是汾陽善昭禪師的晚參，為什麼說不是規矩呢？』有一天，慈明禪師上堂說法，硯出來問道：『幽鳥語喃喃，辭云入亂峰時如何？』慈明禪師說：『我行荒草里，汝又入深村。』硯說：『官不容針，更借一問。』慈明禪師便喝斥。硯說：『好喝！』慈明禪師又喝斥。硯也喝斥。慈明禪師連續喝斥兩聲，硯禮拜。慈明禪師說：『此事是個人方能擔荷。』硯拂袖便走。慈明禪師遷移到興化寺，硯辭別他回到九峰山。後來，當地的道士和百姓迎接他到楊岐山居住，之後又遷到云蓋山。接受邀請那天，拿起法衣向大眾展示說：『會么？如果不會，今天無端走入水牯牛隊里去也。還知么？筠陽（今江西高安）九岫山，萍實楊岐山。』於是升座。當時有僧人出來提問，硯說：『漁翁未擲釣，躍
【English Translation】 English version: The monk Yan, originally named for participating in the collection of commercial taxes. Because he was most incompetent in this position, he fled at night and entered the Jiufeng Mountains in Ruizhou (now Gao'an, Jiangxi). He felt as if he had returned to a place he had visited before, and was reluctant to leave, so he shaved his head and became a monk. Every time he read the Buddhist scriptures, he could understand them thoroughly. He could humbly ask experienced monks for advice. Chan Master Ciming moved from Nanyuan Temple to Daowu Mountain Shishuang Temple, and Yan assisted him in managing the temple affairs. Although he had followed Chan Master Ciming for a long time, he had not yet attained enlightenment. Every time he asked Chan Master Ciming for advice, Chan Master Ciming would always say, 'The affairs of the treasury are busy, you should go and take care of them first.' Another day he asked again, and Chan Master Ciming said, 'The supervisor will have descendants all over the world in the future, why bother so much?' One day, Chan Master Ciming happened to be out, and it suddenly started to rain. Yan waited for him on a small path, and when he saw him, he grabbed him and said, 'You old man, you must explain it to me today, or I will beat you.' Chan Master Ciming said, 'The supervisor knows that this is the matter, then let it be.' Before he finished speaking, Yan had a great enlightenment and immediately bowed in the muddy road to thank him. He asked, 'What about when you meet on a narrow road?' Chan Master Ciming said, 'You should step aside, I want to go where I want to go.' After Yan returned, the next day he dressed neatly and went to the abbot's room to thank Chan Master Ciming. Chan Master Ciming scolded, 'It's too early.' From then on, every time Chan Master Ciming walked in the mountains, Yan would always observe his whereabouts, and even if it was late, he would definitely beat the drum to summon the monks. Chan Master Ciming hurried back and said angrily, 'Young monastery, ascending the seat in the evening, where did you learn this rule?' Yan said, 'This is Chan Master Fenyang Shanzhao's evening meditation, why do you say it is not a rule?' One day, Chan Master Ciming ascended the hall to preach, and Yan came out and asked, 'How about when the secluded bird murmurs, leaving the clouds and entering the chaotic peaks?' Chan Master Ciming said, 'I walk in the wild grass, and you enter the deep village.' Yan said, 'A needle cannot be inserted into the official, may I ask another question?' Chan Master Ciming then shouted. Yan said, 'Good shout!' Chan Master Ciming shouted again. Yan also shouted. Chan Master Ciming shouted twice in a row, and Yan bowed. Chan Master Ciming said, 'This matter can only be shouldered by a person.' Yan flicked his sleeves and left. Chan Master Ciming moved to Xinghua Temple, and Yan bid farewell to him and returned to Jiufeng Mountain. Later, the local Taoists and people welcomed him to live in Yangqi Mountain, and then moved to Yungai Mountain. On the day he accepted the invitation, he picked up the Dharma robe and showed it to the public, saying, 'Do you understand? If you don't understand, today you have entered the herd of water buffalo for no reason. Do you know? Yunyang (now Gao'an, Jiangxi) Jiuxiu Mountain, Pingshi Yangqi Mountain.' Then he ascended the seat. At that time, a monk came out and asked, Yan said, 'The fisherman has not cast his hook, jump'
鱗衝浪來。僧便喝。師曰。不通道。僧拊掌歸眾。師曰。消得龍王多少風。問師唱誰家曲。宗風嗣阿誰。師曰。有馬騎馬。無馬步行。曰少年長老。足有機籌。師曰。念汝年老。放汝三十棒。問如何是佛。師曰。三腳驢子弄蹄行。曰莫祇這便是么。師曰。湖南長老。乃曰。更有問話者么。試出來相見。楊岐今日性命在汝諸人手裡。一任橫拖倒拽。為甚麼如此。大丈夫兒。須是當衆抉擇。莫背地裡。似水底按葫蘆相似。當衆引驗。莫便面赤。有么有么。出來抉擇看。如無。楊岐今日失利。師便下座。九峰勤和尚把住曰。今日喜得個同參。師曰。作么生是同參底事。勤曰。九峰牽犁。楊岐拽耙。師曰。正恁么時。楊岐在前。九峰在前。勤擬議。師拓開曰。將謂同參。元來不是○慈明忌辰設齋。眾才集。師于真前。以兩手捏拳安頭上。以坐具畫一畫。打一圓相。便燒香。退身三步。作女人拜。首座曰。休捏怪。師曰。首座作么生。首座曰。和尚休捏怪。師曰。兔子吃牛奶。第二座近前。打一圓相。便燒香。亦退身三步。作女人拜。師近前作聽勢。首座擬議。師打一掌曰。這漆桶也亂做(徑山杲云。楊岐老漢。大似溺卻一船麻。卻來戽斗里掃)○龍興孜和尚遷化。僧至下遺書。師問。世尊入滅。槨示雙趺。和尚歸真。有何相示
【現代漢語翻譯】 現代漢語譯本 僧人鱗衝浪來（鱗指代僧人，衝浪來指氣勢洶洶而來）。 楊岐方會禪師（楊岐方會，1024-1069，北宋臨濟宗楊岐派僧人）便喝斥。 禪師說：『不相信這個道理。』 僧人拍手回到人群中。 禪師說：『消受了龍王多少風（比喻僧人承受了多少考驗）。』 問：『禪師您唱的是誰家的曲調？宗風傳承自哪位祖師？』 禪師說：『有馬就騎馬，沒有馬就步行。』 （僧人）說：『您年紀輕輕就當了長老，心中很有計謀。』 禪師說：『念在你年紀大了，放你三十棒。』 問：『什麼是佛？』 禪師說：『三腳驢子弄蹄行（比喻不尋常的佛法）。』 （僧人）說：『莫非這就是佛嗎？』 禪師說：『（你真是個）湖南長老（諷刺僧人見識淺薄）。』 禪師於是說：『還有要問話的人嗎？試著出來相見。楊岐我今天把性命放在你們各位手裡，任憑你們橫拖倒拽。為什麼這樣說呢？大丈夫應該在眾人面前決斷抉擇，不要在背後像在水底按葫蘆一樣（比喻暗中使勁卻無濟於事）。當衆引用經典來驗證，不要臉紅。有嗎？有嗎？出來決斷抉擇看看。如果沒有，楊岐我今天就失敗了。』禪師便下座。 九峰勤和尚（九峰勤，生卒年不詳，宋代僧人）拉住禪師說：『今天很高興得到一個同參（指禪宗同修）。』 禪師說：『怎麼才是同參的事情？』 勤說：『九峰牽犁，楊岐拽耙（比喻共同耕耘佛法）。』 禪師說：『正在這個時候，是楊岐在前，還是九峰在前？』 勤和尚猶豫不決，禪師打開他說：『本以為是同參，原來不是。』 慈明禪師（慈明楚圓，986-1039，北宋雲門宗僧人）忌日設齋。大家剛聚集，禪師在慈明禪師的畫像前，用兩手捏拳放在頭上，用坐具畫一畫，打一個圓圈，便燒香，退後三步，做出女人的拜禮。首座（寺院中職位最高的僧人）說：『不要裝怪。』 禪師說：『首座你覺得怎麼樣？』 首座說：『和尚不要裝怪。』 禪師說：『兔子吃牛奶（比喻不合常理）。』第二座走上前，打一個圓圈，便燒香，也退後三步，做出女人的拜禮。禪師走上前做出傾聽的姿勢。首座猶豫不決，禪師打了他一掌說：『這漆桶也胡亂做。』（徑山杲（徑山杲，生卒年不詳，南宋禪宗僧人）說：楊岐老漢，很像淹沒了一船麻，卻來戽斗里掃（比喻徒勞無功）。） 龍興孜和尚（龍興孜，生卒年不詳，宋代僧人）圓寂。僧人送來遺書。禪師問：『世尊（釋迦牟尼佛）入滅時，棺槨顯示雙足。和尚歸真，有什麼可以展示的？』
【English Translation】 English version A monk came rushing in like a wave. (The 'scales' refer to the monk, and 'rushing in like a wave' describes his aggressive manner.) Yangqi Fanghui (Yangqi Fanghui, 1024-1069, a Linji school monk of the Yangqi branch during the Northern Song Dynasty) then shouted. The Zen master said, 'You don't believe in the Dao (truth).' The monk clapped his hands and returned to the assembly. The Zen master said, 'How much wind did the Dragon King endure? (A metaphor for how much the monk endured.)' Asked, 'Whose tune are you singing, Master? Who is the patriarch you inherit the Zen tradition from?' The Zen master said, 'If you have a horse, ride it; if you don't have a horse, walk.' (The monk) said, 'You are a young elder, full of schemes.' The Zen master said, 'Considering your age, I'll spare you thirty blows.' Asked, 'What is Buddha?' The Zen master said, 'A three-legged donkey trots along. (A metaphor for unusual Dharma.)' (The monk) said, 'Is that it?' The Zen master said, '(You are truly) an elder from Hunan. (An ironic remark about the monk's shallow understanding.)' The Zen master then said, 'Is there anyone else who wants to ask questions? Try to come forward and meet me. Today, Yangqi puts his life in all of your hands, letting you drag me around as you please. Why do I say this? A great man must make decisions in front of everyone, not secretly like trying to hold down a gourd in the water (a metaphor for trying in vain). Publicly cite the scriptures to verify, don't blush. Is there? Is there? Come out and decide. If not, Yangqi will fail today.' The Zen master then stepped down from his seat. Monk Jiufeng Qin (Jiufeng Qin, birth and death year unknown, a Song Dynasty monk) grabbed the Zen master and said, 'Today I am happy to have a fellow practitioner.' The Zen master said, 'What is the matter of being a fellow practitioner?' Qin said, 'Jiufeng pulls the plow, Yangqi pulls the rake (a metaphor for cultivating the Dharma together).' The Zen master said, 'At this very moment, is Yangqi in front, or is Jiufeng in front?' Monk Qin hesitated. The Zen master pushed him away and said, 'I thought you were a fellow practitioner, but you are not.' A vegetarian feast was held on the anniversary of Zen Master Ciming's (Ciming Chuyuan, 986-1039, a Yunmen school monk during the Northern Song Dynasty) death. As everyone gathered, the Zen master, in front of Ciming's portrait, made fists with both hands and placed them on his head, drew a line with his sitting cloth, made a circle, then burned incense, stepped back three steps, and made a woman's bow. The head seat (the highest-ranking monk in the temple) said, 'Stop acting strangely.' The Zen master said, 'What do you think, Head Seat?' The Head Seat said, 'Venerable, stop acting strangely.' The Zen master said, 'A rabbit drinks milk (a metaphor for something illogical).' The second seat stepped forward, made a circle, then burned incense, also stepped back three steps, and made a woman's bow. The Zen master stepped forward and pretended to listen. The Head Seat hesitated. The Zen master slapped him and said, 'This lacquer bucket is also doing things randomly.' (Jingshan Gao (Jingshan Gao, birth and death year unknown, a Chan monk of the Southern Song Dynasty) said: The old man Yangqi is like drowning a boatload of hemp and then trying to sweep it up with a dustpan (a metaphor for futile effort).) Monk Longxing Zi (Longxing Zi, birth and death year unknown, a Song Dynasty monk) passed away. A monk brought his will. The Zen master asked, 'When the World Honored One (Sakyamuni Buddha) entered Nirvana, the coffin showed his feet. When the Venerable returned to the truth, what can be shown?'
。僧無語。師捶胸曰。蒼天蒼天○室中問僧。栗棘蓬。你作么生吞。金剛圈。你作么生透(徑山杲頌云。金剛圈栗棘蓬。玄沙三種病。石鞏一張弓。直截為君說。新羅在海東)○一日三人新到。師問。三人同行。必有一智。提起坐具曰。參頭上座。喚這個作甚麼。僧曰坐具。師曰。真個那。曰是。師復曰。喚作甚麼。曰坐具。師顧視左右曰。參頭卻具眼。問第二人。欲行千里。一步為初。如何是最初一句。曰到和尚這裡。爭敢出手。師以手畫一畫。僧曰了。師展兩手。僧擬議。師曰了。問第三人。近離甚處。曰南源。師曰。楊岐今日被上座勘破。且坐喫茶。
黃龍慧南禪師(石霜圓法嗣)
隆興府黃龍慧南禪師。信州章氏子。依泐潭澄禪師。分座接物。名振諸方。偶同云峰悅禪師。游西山。夜話雲門法道。云峰曰。澄公雖是雲門之後。法道異矣。師詰其所以異。云峰曰。雲門如九轉丹砂。點鐵成金。澄公藥汞銀。徒可玩。入煆則流去。師怒以枕投之。明日云峰謝過。又曰。雲門氣宇如王。甘死語下乎。澄公有法授人死語也。死語其能活人乎。即背去。師挽之曰。若如是。則誰可汝意。云峰曰。石霜圓手段出諸方。子宜見之。不可后也。師默計之曰。悅師翠巖。使我見石霜。于悅何有哉。即造石霜。中途聞
【現代漢語翻譯】 現代漢語譯本：僧人無言以對。慧南禪師捶胸說道：『蒼天啊，蒼天！』有僧人在室內請問：『栗棘蓬（一種帶刺的植物），你如何吞下？金剛圈（比喻牢不可破的束縛），你如何穿透？』（徑山杲禪師頌道：『金剛圈，栗棘蓬，玄沙（玄沙師備禪師）三種病，石鞏（石鞏慧藏禪師）一張弓。直截了當為你說，新羅（古國名，位於朝鮮半島）在海東。』） 一日，有三個新來的僧人。慧南禪師問道：『三人同行，必有一智。』提起坐具說：『參頭上座（指領頭的僧人），稱這個作什麼？』僧人回答：『坐具。』慧南禪師說：『真的嗎？』僧人說：『是。』慧南禪師又問：『稱作什麼？』僧人回答：『坐具。』慧南禪師環顧左右說：『參頭卻有眼力。』問第二個人：『欲行千里，一步為初。如何是最初一句？』僧人回答：『到了和尚這裡，怎敢出手？』慧南禪師用手畫了一下。僧人說：『了（明白）。』慧南禪師張開雙手。僧人猶豫不決。慧南禪師說：『了（結束）。』問第三個人：『最近從哪裡來？』僧人回答：『南源。』慧南禪師說：『楊岐（楊岐方會禪師）今日被上座勘破（識破）。且坐下喝茶。』 黃龍慧南禪師（石霜圓（石霜楚圓禪師）的法嗣） 隆興府（南昌）黃龍慧南禪師，信州（今江西上饒）章氏之子。依止泐潭澄禪師（泐潭懷澄禪師），分座接物（主持禪席，接待來訪者），名聲震動各方。偶然與云峰悅禪師（云峰文悅禪師）同遊西山。夜晚談論雲門（雲門文偃禪師）的法道。云峰禪師說：『澄公雖然是雲門之後，法道卻不同了。』慧南禪師追問哪裡不同。云峰禪師說：『雲門如九轉丹砂（一種煉丹術），點鐵成金。澄公的藥如水銀，只能玩賞，放入火中燒煉就會流走。』慧南禪師生氣地用枕頭扔他。第二天，云峰禪師道歉，又說：『雲門的氣宇如王者，甘心死在語言文字之下嗎？澄公有法授予人，卻是死語啊。死語怎麼能活人呢？』說完就背過身去。慧南禪師拉住他說：『如果這樣，那麼誰能讓你滿意呢？』云峰禪師說：『石霜圓（石霜楚圓禪師）的手段超出各方。你應該去見他，不要拖延。』慧南禪師默默思量：『悅師（云峰文悅禪師）推薦我去見石霜（石霜楚圓禪師），對他有什麼好處呢？』於是前往石霜（石霜楚圓禪師）處。中途聽到...
【English Translation】 English version: The monk was speechless. The Master (Huinan) beat his chest and said, 'Oh, heavens, heavens!' A monk in the room asked, 'A chestnut hedgehog (a type of thorny plant), how do you swallow it? A vajra circle (a metaphor for an unbreakable bond), how do you penetrate it?' (Chan Master Jingshan Gao praised, 'Vajra circle, chestnut hedgehog, Xuansha's (Chan Master Xuansha Shibei) three illnesses, Shigong's (Chan Master Shigong Huizang) one bow. Directly I tell you, Silla (an ancient kingdom on the Korean Peninsula) is in the East Sea.') One day, three new monks arrived. The Master (Huinan) asked, 'When three people walk together, there must be one who is wise.' He picked up the sitting cloth and said, 'Elder monk at the head (referring to the leading monk), what do you call this?' The monk replied, 'A sitting cloth.' The Master (Huinan) said, 'Really?' The monk said, 'Yes.' The Master (Huinan) asked again, 'What is it called?' The monk replied, 'A sitting cloth.' The Master (Huinan) looked around and said, 'The elder monk at the head truly has eyes.' He asked the second person, 'To travel a thousand miles, one step is the beginning. What is the very first sentence?' The monk replied, 'Having arrived at the abbot's place, how dare I make a move?' The Master (Huinan) drew a line with his hand. The monk said, 'Understood.' The Master (Huinan) spread out both hands. The monk hesitated. The Master (Huinan) said, 'Finished.' He asked the third person, 'Where did you recently come from?' The monk replied, 'Nanyuan.' The Master (Huinan) said, 'Yangqi (Chan Master Yangqi Fanghui) has been seen through by the elder monk today. Please sit down and have some tea.' Chan Master Huanglong Huinan (a Dharma successor of Shishuang Yuan (Chan Master Shishuang Chuyuan)) Chan Master Huanglong Huinan of Longxing Prefecture (Nanchang), was a son of the Zhang family of Xinzhou (present-day Shangrao, Jiangxi). He relied on Chan Master Letan Cheng (Chan Master Letan Huaicheng), sharing his seat and receiving guests (presiding over the Chan seat and receiving visitors), and his name shook all directions. He happened to travel to West Mountain with Chan Master Yunfeng Yue (Chan Master Yunfeng Wenyue). At night, they discussed the Dharma path of Yunmen (Chan Master Yunmen Wenyan). Chan Master Yunfeng said, 'Although Cheng Gong is a descendant of Yunmen, the Dharma path is different.' Chan Master Huinan asked where the difference lay. Chan Master Yunfeng said, 'Yunmen is like nine-cycle cinnabar (a type of alchemy), turning iron into gold. Cheng Gong's medicine is like mercury, which can only be admired, and will flow away when put into the fire for refining.' Chan Master Huinan angrily threw a pillow at him. The next day, Chan Master Yunfeng apologized and said, 'Yunmen's aura is like a king's, willing to die under words and letters? Cheng Gong has a Dharma to impart to people, but it is dead words. How can dead words bring people to life?' After saying that, he turned his back and left. Chan Master Huinan grabbed him and said, 'If that's the case, then who can satisfy you?' Chan Master Yunfeng said, 'Shishuang Yuan's (Chan Master Shishuang Chuyuan) methods surpass all directions. You should go see him, don't delay.' Chan Master Huinan pondered silently, 'What benefit does Master Yue (Chan Master Yunfeng Wenyue) have in recommending me to see Shishuang (Chan Master Shishuang Chuyuan)?' So he went to Shishuang's (Chan Master Shishuang Chuyuan) place. On the way, he heard...
慈明不事事。忽叢林。遂登衡岳。乃謁福嚴賢。賢命掌書記。俄賢卒。郡守以慈明補之。既至。目其貶剝諸方件件。數為邪解。師為之氣索。遂造其室。慈明曰。書記領徒遊方。借使有疑。可坐而商略。師哀懇愈切。慈明曰。公學雲門禪。必善其旨。如雲放洞山三頓棒。是有吃棒分。無吃棒分。師曰。有吃棒分。慈明色莊曰。從朝至暮。鵲噪鴉鳴。皆應吃棒。慈明即端坐。受師炷香作禮。慈明覆問。趙州道。臺山婆子。我為汝勘破了也。且那裡是他勘破婆子處。師汗下不能加答。次日又詣。慈明詬罵不已。師曰。罵豈慈悲法施耶。慈明曰。你作罵會那。師于言下大悟。作頌曰。傑出叢林是趙州。老婆勘破沒來由。而今四海清如鏡。行人莫與路為仇。呈慈明。慈明頷之○后開法同安。初受請日。泐潭遣僧來。審師提唱之語。有曰。智海無性。因覺妄而成凡。覺妄元虛。即凡心而見佛。便爾休去。將謂同安無摺合。隨汝顛倒所欲。南斗七北斗八。僧歸舉似澄。澄不懌。自是泐潭。舊好絕矣○因化主歸上堂。世間有五種不易。一化者不易。二施者不易。三變生為熟者不易。四端坐吃者不易。更有一種不易。是甚麼人。良久云聻。便下座(時翠巖真為首座。藏主問云。適來和尚道第五種不易。是甚麼人。翠巖云。腦後見腮。莫
與往來)○師室中。常問僧曰。人人盡有生緣。上座生緣在何處。正當問答交鋒。卻復伸手曰。我手何似佛手。又問。諸方參請宗師所得。卻復垂腳曰。我腳何似驢腳。三十餘年。示此三問。學者莫有契其旨。脫有酬者。師未嘗可否。叢林目之。為黃龍三關。師自頌曰。生緣有語人皆識。水母何曾離得鰕。但見日頭東畔上。誰能更吃趙州茶。我手佛手兼舉。禪人直下薦取。不動干戈道出。當處超佛越祖。我腳驢腳並行。步步踏著無生。會得云收日卷。方知此道縱橫。總頌曰。生緣斷處伸驢腳。驢腳伸時佛手開。為報五湖參學者。三關一一透將來。
翠巖可真禪師(石霜圓法嗣)
洪州翠巖可真禪師。福州人也。嘗參慈明。因之金鑾。同善侍者坐夏。善乃慈明高第。道吾真楊岐會。皆推伏之。師自負親見慈明。天下無可意者。善與語。知其未徹笑之。一日山行。舉論鋒發。善拈一片瓦礫。置磐石上曰。若向這裡。下得一轉語。許你親見慈明。師左右視擬對之。善叱曰。佇思停機。情識未透。何曾夢見。師自愧悚。即還石霜。慈明見來叱曰。本色行腳人。必知時節。有甚急事。夏未了早已至此。師泣曰。被善兄毒心。終礙塞人。故來見和尚。慈明遽問。如何是佛法大意。師曰。無雲生嶺上。有月落波心。慈明
【現代漢語翻譯】 現代漢語譯本 （師父）在禪房裡，經常問僧人說：『人人都有生緣（產生和存在的原因），上座（對僧人的尊稱）你的生緣在哪裡？』正在問答交鋒的時候，卻又伸出手說：『我的手像不像佛手？』又問：『你們從各處參訪宗師得到了什麼？』卻又垂下腳說：『我的腳像不像驢腳？』三十多年來，展示這三個問題，學習的人沒有誰能領會其中的旨意。即使有人回答，師父也從不表示肯定或否定。叢林中人稱之為黃龍三關。師父自己作頌說：『生緣的道理說出來人人都明白，水母哪裡能夠離開蝦？只要看見太陽從東方升起，誰還能再去吃趙州茶？我的手和佛手一起舉起，禪人直接領會其中真意。不動用武力就能說出，當下超越佛和祖師。我的腳和驢腳並排而行，每一步都踏著無生之境。領會了雲散日落的景象，才知道這條道路縱橫馳騁。』總的來說：『生緣斷絕之處伸出驢腳，驢腳伸出之時佛手展現。告訴五湖四海的參學者，三關要一一透徹領悟。』
翠巖可真禪師（石霜圓的法嗣）
洪州翠巖可真禪師，是福州人。曾經參訪慈明禪師，之後去了金鑾，與同善侍者一起坐夏（夏季安居）。同善是慈明禪師的高足，道吾真和楊岐會都推崇他。可真禪師自認為親自見過慈明禪師，天下沒有誰能讓他滿意。同善與他交談，知道他還沒有徹悟，就嘲笑他。一天，在山中行走，辯論激烈，同善拿起一片瓦礫，放在磐石上說：『如果能在這裡說出一句轉語（具有禪意的開悟之語），就承認你親自見過慈明禪師。』可真禪師左右觀看，想要回答。同善呵斥說：『佇立思考，停滯于機巧，情識沒有透徹，哪裡曾夢見過？』可真禪師感到慚愧和恐懼，立即回到石霜。慈明禪師見他回來，呵斥說：『本色的行腳僧，必定知道時節，有什麼急事，夏天還沒結束就早早來到這裡？』可真禪師哭著說：『被同善兄的毒心所害，始終阻礙著人，所以來見和尚。』慈明禪師立刻問：『如何是佛法大意？』可真禪師說：『無雲生在嶺上，有月落在波心。』慈明禪師...
【English Translation】 English version The master, in his room, often asked the monks: 'Everyone has a cause of birth (the reason for arising and existing), where is your cause of birth, venerable monk?' Just as the question and answer were at their peak, he would extend his hand and say: 'Does my hand resemble the Buddha's hand?' He also asked: 'What have you gained from visiting masters in various places?' Then he would lower his foot and say: 'Does my foot resemble a donkey's foot?' For over thirty years, he presented these three questions, but none of the students could grasp their meaning. Even if someone answered, the master never expressed approval or disapproval. The monastic community called them the Three Barriers of Huanglong. The master himself composed a verse saying: 'The meaning of the cause of birth is spoken and everyone understands, how can the jellyfish ever leave the shrimp? Just see the sun rising in the east, who would still want to drink Zhao Zhou's tea? My hand and the Buddha's hand are raised together, let the Chan practitioners directly realize their true nature. Without resorting to force, one can speak out, surpassing the Buddha and the patriarchs in the present moment. My foot and the donkey's foot walk side by side, each step treading on the realm of no-birth. Understand the scene of clouds dispersing and the sun setting, and then you will know that this path runs vertically and horizontally.' In summary: 'Where the cause of birth is cut off, the donkey's foot extends, when the donkey's foot extends, the Buddha's hand opens. Tell the Chan students from all over the world, the three barriers must be thoroughly understood one by one.'
Chan Master Cuiyan Kezhen (a Dharma heir of Shishuang Yuan)
Chan Master Cuiyan Kezhen of Hongzhou was a native of Fuzhou. He once visited Chan Master Ciming, and later went to Jinluan, where he spent the summer retreat with Attendant Tongshan. Tongshan was a highly esteemed disciple of Chan Master Ciming, and both Daowu Zhen and Yangqi Hui admired him. Kezhen considered himself to have personally seen Chan Master Ciming, and no one in the world could satisfy him. Tongshan spoke with him and, realizing that he had not yet attained complete enlightenment, laughed at him. One day, while walking in the mountains, their debate became intense. Tongshan picked up a piece of tile and placed it on a boulder, saying: 'If you can utter a turning phrase (a Chan expression of enlightenment) here, I will acknowledge that you have personally seen Chan Master Ciming.' Kezhen looked around, trying to respond. Tongshan scolded him, saying: 'Lingering in thought, stuck in cleverness, your emotions and knowledge have not penetrated, how could you have ever dreamed of it?' Kezhen felt ashamed and fearful, and immediately returned to Shishuang. Chan Master Ciming, seeing him return, scolded him: 'A true traveling monk must know the proper time, what urgent matter has brought you here so early, before the summer retreat is over?' Kezhen wept and said: 'I have been harmed by Brother Tongshan's poisonous mind, which constantly obstructs people, so I have come to see the abbot.' Chan Master Ciming immediately asked: 'What is the great meaning of the Buddha-dharma?' Kezhen said: 'No clouds arise on the mountain ridge, the moon falls into the heart of the waves.' Chan Master Ciming...
嗔目喝曰。頭白齒豁。猶作這個見解。如何脫離生死。師悚然求指示。慈明曰。汝問我。師理前語問之。慈明震聲曰。無雲生嶺上。有月落波心。師于言下大悟。師爽氣逸出。機辯迅捷。叢林憚之。
蔣山贊元禪師(石霜圓法嗣)
蔣山贊元覺海禪師。婺州義烏人。姓傅氏。乃大士之裔也。夙修種智。七歲為僧。十五遊方。遠造石霜。升于丈室。慈明一見曰。好好著槽廠。師遂作驢鳴。慈明曰。真法器耳。俾為侍者。二十年中。運水搬柴。不憚寒暑。悉己躬。親求道。
靈隱德章禪師(石霜圓法嗣)
靈隱德章禪師。初住大相國寺西經藏院。慶曆八年九月一日。仁宗詔師。于延春閣下齋。宣普照大師問。如何是當機一句。師曰。一言迥出青霄外。萬仞峰前險處行。曰作么生。是險處行師便喝曰。皇帝面前。何得如此。師曰。也不得放過○明年又宣入內齋。復宣普照問。如何是奪人不奪境。師曰。雷驚細草萌芽發。高山進步莫遲遲。曰如何是奪境不奪人。師曰。戴角披毛異。來往任縱橫。曰如何是人境兩俱奪。師曰。出門天外迥。流光影不真。曰如何是人境俱不奪。師曰。寒林無宿客。大海聽龍吟○后再宣入化成殿齋。宣守賢問。齋筵大啟。如何報答聖君。師曰。空中求鳥跡。曰意旨如何。師
【現代漢語翻譯】 現代漢語譯本 （慈明禪師）瞪大眼睛，大聲呵斥道：『頭髮都白了，牙齒也掉了，還抱著這種見解，怎麼能脫離生死輪迴？』禪師（指求指示者）感到恐懼，懇求指示。慈明禪師說：『你問我。』禪師重複之前的問話。慈明禪師大聲喝道：『無雲生嶺上，有月落波心。』禪師在言下大悟。禪師的豪爽之氣煥發出來，機智敏捷，叢林中的人都畏懼他。
蔣山贊元禪師（石霜圓的法嗣）
蔣山贊元覺海禪師，婺州義烏人，姓傅，是大士（指傅大士，即傅翕，南北朝時期的居士，被認為是彌勒菩薩的化身）的後裔。他從小就修習智慧，七歲出家，十五歲開始遊歷四方，遠道拜訪石霜。當他升座說法時，慈明禪師一見到他就說：『好好地放在槽廠里。』禪師於是學驢叫。慈明禪師說：『真是個好法器啊。』於是讓他做了侍者。二十年中，運水搬柴，不畏懼寒冷和暑熱，完全依靠自己，親自求道。
靈隱德章禪師（石霜圓的法嗣）
靈隱德章禪師，最初住在（汴京）大相國寺西經藏院。慶曆八年（1048年）九月一日，仁宗皇帝下詔讓禪師在延春閣下齋戒。宣普照大師問道：『如何是當機一句？』禪師說：『一言迥出青霄外，萬仞峰前險處行。』（普照大師）問：『怎麼是險處行？』禪師便喝道：『皇帝面前，怎麼能這樣！』（普照大師）說：『也不能放過你。』第二年又宣禪師入內齋戒，再次宣普照大師問：『如何是奪人不奪境？』禪師說：『雷驚細草萌芽發，高山進步莫遲遲。』（普照大師）問：『如何是奪境不奪人？』禪師說：『戴角披毛異，來往任縱橫。』（普照大師）問：『如何是人境兩俱奪？』禪師說：『出門天外迥，流光影不真。』（普照大師）問：『如何是人境俱不奪？』禪師說：『寒林無宿客，大海聽龍吟。』後來又宣禪師入化成殿齋戒，宣守賢問：『齋筵大啟，如何報答聖君？』禪師說：『空中求鳥跡。』（宣守賢）問：『意旨如何？』禪師
【English Translation】 English version （Chan Master Ciming）glared and shouted: 'With white hair and missing teeth, you still hold such views. How can you escape from the cycle of birth and death?' The Chan master (referring to the one seeking instruction) felt fear and begged for guidance. Chan Master Ciming said: 'You ask me.' The Chan master repeated the previous question. Chan Master Ciming shouted loudly: 'No clouds arise on the mountain peak, the moon falls into the heart of the wave.' The Chan master had a great enlightenment upon hearing these words. The Chan master's heroic spirit burst forth, and his wit and agility were swift, causing fear among the monastic community.
Chan Master Jiangshan Zanyuan (a Dharma heir of Shishuang Yuan)
Chan Master Jiangshan Zanyuan Juehai, a native of Yiwu in Wuzhou, whose surname was Fu, was a descendant of the Great Being (referring to Layman Fu, namely Fu Xi, a lay Buddhist during the Southern and Northern Dynasties, considered an incarnation of Maitreya Bodhisattva). He cultivated wisdom from a young age, became a monk at the age of seven, and began traveling at the age of fifteen, visiting Shishuang from afar. When he ascended the Dharma seat, Chan Master Ciming said upon seeing him: 'Put him well in the trough.' The Chan master then imitated the sound of a donkey. Chan Master Ciming said: 'Truly a good Dharma vessel.' Thus, he was made an attendant. For twenty years, he carried water and chopped wood, not fearing the cold or heat, relying entirely on himself to personally seek the Way.
Chan Master Lingyin Dezhang (a Dharma heir of Shishuang Yuan)
Chan Master Lingyin Dezhang initially resided in the Western Sutra Repository of the Great Xiangguo Temple (in Bianjing). On the first day of the ninth month of the eighth year of the Qingli era (1048 AD), Emperor Renzong issued an edict for the Chan master to fast at the Yan Chun Pavilion. Great Master Puzhao asked: 'What is the phrase appropriate to the occasion?' The Chan master said: 'A word soars beyond the azure sky, walking the perilous path before ten-thousand-foot peaks.' (Great Master Puzhao) asked: 'How is it walking the perilous path?' The Chan master then shouted: 'In the presence of the Emperor, how can you be like this!' (Great Master Puzhao) said: 'I cannot let you off either.' The following year, the Chan master was again summoned to fast in the inner palace, and Great Master Puzhao asked again: 'What is seizing the person but not seizing the environment?' The Chan master said: 'Thunder startles the sprouting of tender grass, on high mountains, advance without delay.' (Great Master Puzhao) asked: 'What is seizing the environment but not seizing the person?' The Chan master said: 'Wearing horns and donning fur are different, coming and going, let it be free.' (Great Master Puzhao) asked: 'What is seizing both person and environment?' The Chan master said: 'Going out the door, the world is vast, the flowing light and shadows are not real.' (Great Master Puzhao) asked: 'What is neither seizing person nor environment?' The Chan master said: 'In the cold forest, there are no overnight guests, in the great sea, listen to the dragon's roar.' Later, the Chan master was again summoned to fast in the Huacheng Hall, and Xuan Shou Xian asked: 'The vegetarian feast is greatly opened, how to repay the holy ruler?' The Chan master said: 'Seeking bird tracks in the sky.' (Xuan Shou Xian) asked: 'What is the meaning?' The Chan master
曰。水內覓魚蹤。
真如方禪師(瑯玡覺法嗣)
真州真如院方禪師。參瑯邪。唯看柏樹子話。每入室陳其所見。不容措詞。常被喝出。忽一日大悟。直入方丈曰。我會也。瑯邪曰。汝作么生會。師曰。夜來床薦暖。一覺到天明。瑯邪可之。
興教坦禪師(瑯玡覺法嗣)
宣州興教院坦禪師。永嘉牛氏子。業打銀。因淬礪瓶器有省。即出家參瑯邪。機語頓契。后依天衣懷禪師。時住興教。擢為第一座。天衣受他請。欲聞州乞師繼之。時刁景純學士。守宛陵。天衣恐景純涉外議。乃于觀音前祝曰。若坦首座。道眼明白。堪任住持。愿示夢于刁學士。景純夜夢牛在興教法座上。天衣凌晨辭州。景純舉所夢。天衣大笑。景純問其故。天衣曰。坦首座姓牛。又屬牛。景純就座。出帖請之。師受請升座。有雪竇化主省宗出問。諸佛未出世。人人鼻孔遼天。出世后。為甚麼杳無訊息。師曰。雞足峰前風悄然。省宗曰。未在更道。師曰。大雪滿長安。省宗曰。誰人知此意。令我憶南泉。拂袖歸眾。更不禮拜。師曰。新興教今日失利。便歸方丈。令人請省宗至。師曰。適來錯祇對一轉語。人天眾前。何不禮拜蓋覆卻。省宗曰。大丈夫。膝下有黃金。爭肯禮拜無眼長老。師曰。我別有語在。省宗乃理前語。至未
【現代漢語翻譯】 現代漢語譯本 說：在水中尋找魚的軌跡。
真如方禪師（瑯玡覺的法嗣）
真州真如院的方禪師，參訪瑯玡禪師，只參看『柏樹子』的話頭。每次入室，都陳述自己所見，不容許任何辯駁，常常被喝斥出來。忽然有一天大悟，直接進入方丈室說：『我會了！』瑯玡禪師問：『你作么生會？』禪師回答：『夜來床鋪溫暖，一覺睡到天明。』瑯玡禪師認可了他的說法。
興教坦禪師（瑯玡覺的法嗣）
宣州興教院的坦禪師，是永嘉姓牛人家的兒子，以打銀為業。因為在淬鍊瓶器時有所領悟，於是出家參訪瑯玡禪師，機鋒言語非常契合。後來依止天衣懷禪師。當時住在興教寺，被提拔為第一座。天衣禪師接受他的邀請，想向州里請求讓他繼任住持。當時刁景純學士擔任宛陵的太守。天衣禪師擔心刁景純會有其他意見，於是在觀音菩薩像前祝禱說：『如果坦首座道眼明白，堪以擔任住持，希望在刁學士的夢中顯示。』刁景純晚上夢見一頭牛在興教寺的法座上。天衣禪師凌晨向州里辭行，刁景純說出所做的夢。天衣禪師大笑。刁景純問他原因，天衣禪師說：『坦首座姓牛，又屬牛。』刁景純於是來到法座前，發出帖子邀請他。禪師接受邀請升座。有雪竇寺的化主省宗出來提問：『諸佛未出世之前，人人鼻孔朝天；出世之後，為什麼杳無音信？』禪師回答：『雞足峰前風悄然。』省宗說：『還未說到點子上，再說一遍。』禪師說：『大雪滿長安（唐朝都城）。』省宗說：『誰人知道此意？讓我想起了南泉禪師。』說完拂袖回到大眾中，不再禮拜。禪師說：『新興教寺今天失利了。』便回到方丈室，讓人請省宗前來。禪師說：『剛才錯應對了一句轉語，在人天大眾面前，為什麼不禮拜遮蓋過去？』省宗說：『大丈夫膝下有黃金，怎肯禮拜沒有眼睛的老和尚。』禪師說：『我另有話說。』省宗於是整理前面的話，說到未
【English Translation】 English version Said: 'Seeking fish tracks in the water.'
Chan Master Zhenru Fang (Successor of Langye Jue)
Chan Master Fang of Zhenru Monastery in Zhenzhou, visited Langye. He only contemplated the 'cypress tree seed' topic. Each time he entered the room, he presented his understanding, allowing no room for argument, and was often shouted out. Suddenly one day, he had a great enlightenment and went straight into the abbot's room, saying, 'I understand!' Langye asked, 'How do you understand?' The master replied, 'Last night the bed was warm, and I slept soundly until dawn.' Langye approved of his statement.
Chan Master Xingjiao Tan (Successor of Langye Jue)
Chan Master Tan of Xingjiao Monastery in Xuanzhou, was a son of the Niu family in Yongjia, and worked as a silversmith. He had an insight while tempering bottles and utensils, so he became a monk and visited Langye. Their interactions were immediately harmonious. Later, he followed Chan Master Tianyi Huai. At that time, he lived in Xingjiao Monastery and was promoted to the first seat. Chan Master Tianyi accepted his invitation and wanted to ask the state to allow him to succeed as abbot. At that time, Scholar Diao Jingchun was the governor of Wanling. Chan Master Tianyi was worried that Diao Jingchun might have other opinions, so he prayed before the statue of Guanyin, saying, 'If Head Monk Tan's eye of wisdom is clear and he is qualified to be the abbot, may it be shown in a dream to Scholar Diao.' That night, Diao Jingchun dreamed of an ox on the Dharma seat of Xingjiao Monastery. Chan Master Tianyi bid farewell to the state at dawn, and Diao Jingchun told him about his dream. Chan Master Tianyi laughed. Diao Jingchun asked him the reason, and Chan Master Tianyi said, 'Head Monk Tan's surname is Niu (牛, meaning ox), and his zodiac sign is also the ox.' Diao Jingchun then came to the Dharma seat and issued a post inviting him. The master accepted the invitation and ascended the seat. The alms giver Shengzong of Xuedou Monastery came out and asked, 'Before the Buddhas appeared in the world, everyone's nostrils pointed to the sky; after they appeared, why is there no news?' The master replied, 'The wind is quiet in front of Chicken Foot Peak (Jizu Peak).' Shengzong said, 'That's not the point, say it again.' The master said, 'Heavy snow fills Chang'an (the capital of the Tang Dynasty, 618-907).' Shengzong said, 'Who knows this meaning? It reminds me of Chan Master Nanquan.' After speaking, he flicked his sleeves and returned to the crowd, no longer bowing. The master said, 'New Xingjiao Monastery has lost today.' Then he returned to the abbot's room and asked someone to invite Shengzong. The master said, 'Just now, I mistakenly answered a turning phrase. In front of the assembly of humans and gods, why didn't you bow to cover it up?' Shengzong said, 'A great man has gold under his knees, how can he bow to a blind old monk?' The master said, 'I have other words to say.' Shengzong then organized the previous words, up to the point of 'before'
在更道處。師曰。我有三十棒。寄你打雪竇。省宗乃禮拜。
歸宗可宣禪師(瑯玡覺法嗣)
江州歸宗可宣禪師。漢州人也。壯為僧。即出峽依瑯邪。一語忽投。群疑頓息。瑯邪可之。未幾令分座。凈空居士郭功甫。過門問道與厚。及師領歸宗。時功甫任南昌尉。俄郡守恚師不為禮。捃甚。遂作書寄功甫曰。某世緣尚有六年。奈州主抑逼。當棄餘喘。託生公家。愿無見阻。功甫閱書。驚喜且頷之。中夜其妻夢間。見師入其寢。失聲曰。此不是和尚來處。功甫撼而問之。妻詳以告。呼燈取書示之。相笑不已。遂孕。及生乃名宣老。期年記問如昔。至三歲。白雲端禪師抵其家。始見之曰。吾侄來也。白雲曰。與和尚相別幾年。宣倒指曰。四年矣。(蓋與相別一年方死)白雲曰。甚處相別。曰白蓮莊上。白雲曰。以何為驗。曰爹爹媽媽。明日請和尚齋。忽聞推車聲。白雲問。門外是甚麼聲。宣以手作推車勢。白雲曰。過後如何。曰平地兩條溝。果六週無疾而逝。
長水子璇講師(瑯玡覺法嗣)
秀州長水子璇講師。郡之嘉興人也。自落髮。誦楞嚴不輟。從洪敏法師。講至動靜二相瞭然不生有省。謂敏曰。敲空擊木。(木［二］作竹)尚落筌蹄。舉目揚眉。已成擬議。去此二途。方契斯旨。敏拊而證
【現代漢語翻譯】 在更道處，雪竇省宗禪師問法。（更道：禪堂中的通道；雪竇：指雪竇山，也指雪竇宗杲禪師）。 師（指瑯玡慧覺禪師）說：『我有三十棒，寄給你打雪竇。』 省宗於是禮拜。
歸宗可宣禪師（瑯玡慧覺的法嗣）
江州歸宗可宣禪師，是漢州人。年輕時出家為僧，隨即出峽前往依止瑯玡慧覺禪師。一句話忽然投機，所有的疑惑頓時消散。瑯玡慧覺認可了他，不久就讓他分座說法。凈空居士郭功甫，經常過門問道，與可宣禪師關係深厚。等到可宣禪師住持歸宗寺時，郭功甫正擔任南昌尉。不久，郡守因為可宣禪師不向他行禮而惱怒，責難他。 於是可宣禪師寫信寄給郭功甫說：『我塵世的緣分還有六年，無奈州官壓迫逼迫，我將捨棄殘喘，託生到你家，希望你不要阻攔。』郭功甫讀了信，又驚又喜，點頭應允。半夜裡，他的妻子在睡夢中，看見可宣禪師進入她的臥室，失聲說：『這不是和尚該來的地方。』郭功甫搖醒她詢問，妻子詳細地告訴了他。郭功甫點燈取出信給她看，兩人相視而笑。於是他的妻子懷孕了。生下的孩子取名為宣老。一週歲時，記憶和問答能力如同往昔。到三歲時，白雲端禪師來到他家，初次見到宣老，說：『我的侄兒來了。』 白雲端禪師問：『與和尚相別幾年了？』宣老倒著手指說：『四年了。（大概是與可宣禪師相別一年後可宣禪師才去世）』 白雲端禪師問：『在什麼地方相別？』宣老說：『白蓮莊上。』 白雲端禪師問：『以什麼為證？』宣老說：『爹爹媽媽，明天請和尚齋飯。』 忽然聽到推車的聲音，白雲端禪師問：『門外是什麼聲音？』宣老用手做出推車的姿勢。 白雲端禪師問：『過後如何？』宣老說：『平地兩條溝。』 結果宣老活到六週歲就無疾而終。
長水子璇講師（瑯玡慧覺的法嗣）
秀州長水子璇講師，是郡里嘉興人。自從剃度出家，誦讀《楞嚴經》從不間斷。跟隨洪敏法師學習，講到動靜二相瞭然不生時有所領悟，對洪敏法師說：『敲空擊木，尚且落在言語的痕跡里；舉目揚眉，已經成了思慮。去除這兩種途徑，才能契合這個宗旨。』洪敏法師撫摸著他，印證了他的說法。
【English Translation】 At Gengdao (corridor in the meditation hall), Zen Master Xuedou Shengzong asked for instruction. (Gengdao: corridor in the Zen hall; Xuedou: refers to Mount Xuedou, also refers to Zen Master Xuedou Zonggao). The Master (referring to Zen Master Langye Huijue) said, 'I have thirty blows of the staff to send you to hit Xuedou.' Shengzong then prostrated.
Zen Master Guizong Kexuan (Dharma heir of Langye Jue)
Zen Master Guizong Kexuan of Jiangzhou was a native of Hanzhou. He became a monk when he was young and immediately went out of the gorge to rely on Zen Master Langye. One sentence suddenly clicked, and all doubts immediately dissipated. Langye acknowledged him and soon ordered him to share the seat and teach. Layman Jingkong, Guo Gongfu, often came to ask questions and had a deep relationship with Zen Master Kexuan. When Zen Master Kexuan became the abbot of Guizong Temple, Guo Gongfu was serving as the magistrate of Nanchang. Soon, the prefect was angered because Zen Master Kexuan did not salute him and reprimanded him. Therefore, Zen Master Kexuan wrote a letter to Guo Gongfu saying, 'My worldly fate still has six years, but the prefect is oppressing me. I will abandon my remaining breath and be reborn in your family. I hope you will not hinder me.' Guo Gongfu read the letter, surprised and delighted, and nodded in agreement. In the middle of the night, his wife saw Zen Master Kexuan entering her bedroom in a dream and exclaimed, 'This is not a place for a monk to come.' Guo Gongfu shook her awake and asked her. The wife told him in detail. Guo Gongfu lit the lamp and showed her the letter. They looked at each other and laughed. Then his wife became pregnant. The child born was named Xuanlao. At the age of one, his memory and ability to answer questions were as before. When he was three years old, Zen Master Baiyun Duan came to his house and saw Xuanlao for the first time, saying, 'My nephew has come.' Zen Master Baiyun Duan asked, 'How many years have we been apart from the monk?' Xuanlao counted backwards on his fingers and said, 'Four years. (Probably one year after separating from Zen Master Kexuan, Zen Master Kexuan passed away)' Zen Master Baiyun Duan asked, 'Where did we separate?' Xuanlao said, 'At Bailian Village.' Zen Master Baiyun Duan asked, 'What is the proof?' Xuanlao said, 'Daddy and Mommy, please invite the monk to a vegetarian meal tomorrow.' Suddenly, the sound of a cart was heard. Zen Master Baiyun Duan asked, 'What is that sound outside the door?' Xuanlao made a gesture of pushing a cart with his hand. Zen Master Baiyun Duan asked, 'What will happen after that?' Xuanlao said, 'Two ditches on flat ground.' As a result, Xuanlao lived to be six years old and died without illness.
Lecturer Changshui Zixuan (Dharma heir of Langye Jue)
Lecturer Changshui Zixuan of Xiuzhou was a native of Jiaxing in the prefecture. Since shaving his head and becoming a monk, he had been reciting the Surangama Sutra (楞嚴經) without interruption. He studied with Dharma Master Hongmin, and when he lectured on the two aspects of movement and stillness, he realized something and said to Dharma Master Hongmin, 'Knocking on emptiness and striking wood still fall into the traces of words; raising the eyes and eyebrows has already become thought. Removing these two paths is the only way to accord with this purpose.' Dharma Master Hongmin stroked him and confirmed his statement.
之。然欲探禪源。罔知攸往。聞瑯邪道重當世。即趨其席。值上堂次。出問。清凈本然。云何忽生山河大地。瑯邪憑陵答曰。清凈本然。云何忽生山河大地。師領悟。
云峰文悅禪師(大愚芝法嗣)
南嶽云峰文悅禪師。南昌徐氏子。初造大愚。聞示眾曰。大家相聚吃莖齏。若喚作一莖齏。入地獄如箭射。便下座。師大駭。夜造方丈。大愚問。來何所求。師曰。求心法。大愚曰。法輪未轉。食輪先轉。後生趁色力健。何不為眾乞食。我忍饑不暇。何暇為汝說禪乎。師不敢違。未幾大愚移翠巖。師納疏罷。復過翠巖求指示。翠巖曰。佛法未到爛卻。雪寒。宜為眾乞炭。師亦奉命。能事罷。復造方丈。翠巖曰。堂司闕人。今以煩汝。師受之不樂。恨翠巖不去心地。坐后架。桶箍忽散自架墮落。師忽然開悟。頓見翠巖用處。走搭伽梨上寢堂。翠巖迎笑曰。維那且喜大事了畢。師再拜不及吐一辭而去。服勤八年。后出世翠巖○僧問。巔山巖崖。還有佛法也無。師曰有。僧曰。如何是巔山巖崖佛法。師曰。猢猻倒上樹。(徑山杲云。若人信受奉行。一生參學事畢)○俗士問。如何是佛。師曰。著衣吃飯量家道。曰恁么則退身三步。叉手當胸去也。師曰。醉后添杯不如無。
凈住居說禪師(金山穎法嗣)
【現代漢語翻譯】 現代漢語譯本： 他想要探究禪宗的源頭，卻不知該往何處去。聽說瑯邪禪師在當時備受推崇，便前往拜訪。正趕上瑯邪禪師上堂說法，他便上前問道：『清凈本然，為何忽然產生山河大地？』瑯邪禪師直接回答：『清凈本然，為何忽然產生山河大地？』這位僧人當即領悟。
云峰文悅禪師（大愚芝的法嗣）
南嶽云峰文悅禪師，是南昌徐氏之子。最初拜訪大愚禪師，聽到大愚禪師開示說：『大家聚在一起吃醃菜，如果把它叫做一根醃菜，下地獄就像箭一樣快。』說完就下座了。文悅禪師非常震驚，晚上去拜見大愚禪師，大愚禪師問：『來這裡求什麼？』文悅禪師說：『求心法。』大愚禪師說：『法輪還沒轉動，食輪先轉動。你年輕力壯，為什麼不為大家乞食？我忍飢挨餓都來不及，哪有空閑為你講禪？』文悅禪師不敢違抗。不久，大愚禪師移居翠巖寺，文悅禪師交還了職事。又去翠巖寺請求指示，翠巖禪師說：『佛法還沒到爛掉的地步，天寒地凍，應該為大家乞炭。』文悅禪師也遵命照辦。事情做完后，又去拜見翠巖禪師，翠巖禪師說：『堂司缺人，現在委屈你了。』文悅禪師接受了，但心裡不高興，埋怨翠巖禪師不直指心地。坐在後架時，桶箍忽然散開，自己從架子上掉了下來，文悅禪師忽然開悟，頓時明白了翠巖禪師的用意。跑去披上袈裟就上寢堂，翠巖禪師笑著迎接他說：『維那（寺院中的一種職務）可喜可賀，大事了結了。』文悅禪師再拜，來不及說一句話就離開了。服侍了八年，後來出世在翠巖寺。 有僧人問：『在最高的山峰和懸崖上，還有佛法嗎？』文悅禪師說：『有。』僧人問：『什麼是最高的山峰和懸崖上的佛法？』文悅禪師說：『猢猻倒掛上樹。』（徑山杲（禪師名號）說：『如果有人信受奉行，一生的參學就結束了。』） 有俗人問：『什麼是佛？』文悅禪師說：『穿衣吃飯，量家當。』俗人說：『這麼說，我就退後三步，叉手當胸告退了。』文悅禪師說：『醉后添杯不如沒有。』
凈住居說禪師（金山穎的法嗣）
【English Translation】 English version: He desired to explore the source of Chan (Zen), but knew not where to go. Hearing that Zen Master Langye (name of a Zen master) was highly regarded in the world, he went to visit him. It happened to be when Zen Master Langye was giving a Dharma talk. He stepped forward and asked: 'The pure is inherently so, how suddenly arise mountains, rivers, and the great earth?' Langye directly replied: 'The pure is inherently so, how suddenly arise mountains, rivers, and the great earth?' The monk immediately understood.
Zen Master Yunfeng Wenyue (a Dharma successor of Dayu Zhi)
Zen Master Yunfeng Wenyue of Mount Nan Yue, was a son of the Xu family of Nanchang. He initially visited Dayu (name of a Zen master). He heard Dayu say to the assembly: 'Everyone gathers together to eat pickled vegetables. If you call it a pickled vegetable, you will fall into hell like an arrow.' Then he stepped down from the seat. Wenyue was greatly shocked. That night, he visited Dayu's abbot's room. Dayu asked: 'What do you seek by coming here?' Wenyue said: 'I seek the Dharma of the mind.' Dayu said: 'Before the Dharma wheel turns, the food wheel turns first. You are young and strong, why not beg for food for the assembly? I am too busy enduring hunger, how can I have time to speak of Chan for you?' Wenyue dared not disobey. Not long after, Dayu moved to Cuiyan Temple. Wenyue resigned from his duties. He again went to Cuiyan Temple to ask for instruction. Cuiyan said: 'The Buddha Dharma has not yet rotted away. It is cold, you should beg for charcoal for the assembly.' Wenyue also obeyed the order. After the task was completed, he again visited the abbot's room. Cuiyan said: 'The hall office is short of people, now I trouble you with it.' Wenyue accepted it, but was unhappy in his heart, resenting Cuiyan for not directly pointing to the ground of the mind. While sitting behind the frame, the hoop of the bucket suddenly broke, and he fell from the frame himself. Wenyue suddenly awakened, and instantly understood Cuiyan's intention. He ran to put on his kasaya (Buddhist robe) and went to the sleeping hall. Cuiyan greeted him with a smile and said: 'The director (a position in the monastery) is to be congratulated, the great matter is settled.' Wenyue bowed twice, unable to utter a word, and left. After serving for eight years, he later came forth in the world at Cuiyan Temple. A monk asked: 'On the highest peaks and cliffs, is there still Buddha Dharma?' Wenyue said: 'Yes.' The monk asked: 'What is the Buddha Dharma on the highest peaks and cliffs?' Wenyue said: 'A monkey hangs upside down on a tree.' (Jingshan Gao (name of a Zen master) said: 'If someone believes, accepts, and practices it, their lifelong study is finished.') A layman asked: 'What is Buddha?' Wenyue said: 'Wearing clothes, eating food, and measuring the family's wealth.' The layman said: 'In that case, I will step back three steps, put my hands together in front of my chest, and take my leave.' Wenyue said: 'Adding a cup after being drunk is worse than having none.'
Zen Master Jingzhu Jushuo (a Dharma successor of Jinshan Ying)
杭州凈住院居說真凈禪師。參達觀。遂問曰。某甲經論粗明。禪直不信。愿師決疑。達觀曰。既不信禪。豈可明經。禪是經綱。經是禪網。提綱正網。了禪見經。師曰。為某甲說禪看。達觀曰。向下文長。師曰。若恁么。經與禪乃一體。達觀曰。佛及祖非二心。如手搦拳。如拳搦手。師因而有省。乃成偈曰。二十餘年用意猜。幾番曾把此心灰。而今潦倒逢知己。李白元來是秀才。
節使李端愿居士(金山穎法嗣)
節使李端愿居士。兒時在館舍。常閱禪書。長雖婚宦。然篤志祖道。遂於後圃築室類蘭若。邀達觀處之。朝夕咨參。至忘寢食。達觀一日視公曰。非示現力。豈致爾哉。奈無個所入何。公問曰。天堂地獄。畢竟是有是無。請師明說。達觀曰。諸佛向無中說有。眼見空花。太尉就有里尋無。手搘水月。堪笑眼前見牢獄不避。心外聞天堂欲生。殊不知忻怖在心。善惡成境。太尉但了自心。自然無惑。公曰。心如何了。達觀曰。善惡都莫思量。公曰。不思量后。心歸何所。達觀曰。且請太尉歸宅。公曰。祇如人死後。心歸何所。達觀曰。未知生焉知死。公曰。生則某已知之。達觀曰。生從何來。公罔措。達觀起。揕其胸曰。祇在這裡。更擬思量個甚麼。公曰。會得也。達觀曰。作么生會。公曰。祇知
【現代漢語翻譯】 現代漢語譯本：杭州凈住寺的真凈禪師，參訪達觀禪師。於是問道：『我對於經論大致明白，只是不相信禪，希望禪師能為我解除疑惑。』達觀禪師說：『既然不相信禪，怎麼能明白經呢？禪是經的綱領，經是禪的網路。提綱正網，瞭解禪才能明白經。』真凈禪師說：『請為我說說禪是什麼。』達觀禪師說：『向下文長（指禪的內涵深遠）。』真凈禪師說：『如果這樣，那麼經與禪就是一體的。』達觀禪師說：『佛與祖師沒有二心，就像手握成拳，拳頭又變成手。』真凈禪師因此有所領悟，於是作偈說：『二十餘年用心猜，幾番曾把此心灰。而今潦倒逢知己，李白元來是秀才。』
節使李端愿居士（金山穎法嗣）
節使李端愿居士，小時候在館舍讀書時，常常閱讀禪宗書籍。長大后雖然結婚做官，但仍然篤信祖師之道。於是在後花園建造房屋，類似蘭若（寺廟），邀請達觀禪師居住，早晚請教參禪，甚至忘記了睡覺吃飯。達觀禪師有一天看著李端愿居士說：『如果不是示現的力量，怎麼會這樣呢？只是沒有個入門的地方啊。』李端愿居士問道：『天堂地獄，到底是有還是沒有？請禪師明說。』達觀禪師說：『諸佛向無中說有，就像眼睛看見空花。太尉（李端愿的官職）就在有里尋無，就像用手去支撐水中的月亮。可笑的是，眼前明明看見牢獄卻不躲避，心外聽說有天堂就想往生。殊不知喜悅和恐懼都在心裡，善和惡形成了境界。太尉只要瞭解自己的心，自然就沒有疑惑。』李端愿居士說：『心要如何瞭解呢？』達觀禪師說：『善惡都不要思量。』李端愿居士說：『不思量之後，心歸向何處呢？』達觀禪師說：『且請太尉回家。』李端愿居士說：『如果人死後，心歸向何處呢？』達觀禪師說：『未知生，焉知死？』李端愿居士說：『生，我倒是已經知道了。』達觀禪師說：『生從何處來？』李端愿居士無言以對。達觀禪師站起身來，拍打他的胸口說：『就在這裡！還想思量什麼？』李端愿居士說：『我明白了。』達觀禪師說：『怎麼明白的？』李端愿居士說：『只知道……』
【English Translation】 English version: Zen Master Zhenjing of Jingzhu Temple in Hangzhou, visited Zen Master Daguan. Thereupon, he asked: 'I am roughly clear about the sutras and treatises, but I do not believe in Zen. I hope the master can resolve my doubts.' Zen Master Daguan said: 'Since you do not believe in Zen, how can you understand the sutras? Zen is the outline of the sutras, and the sutras are the net of Zen. By grasping the outline and straightening the net, you can understand the sutras through Zen.' Zen Master Zhenjing said: 'Please tell me what Zen is.' Zen Master Daguan said: 'The text below is long (referring to the profound meaning of Zen).' Zen Master Zhenjing said: 'If so, then the sutras and Zen are one.' Zen Master Daguan said: 'The Buddhas and Patriarchs have no second mind, just like a hand clenching into a fist, and a fist turning back into a hand.' Zen Master Zhenjing then had some understanding, and composed a verse saying: 'For more than twenty years, I have been guessing with my mind, and several times I have almost given up this heart. Now I meet a confidant in my decline, and Li Bai (Tang Dynasty poet, 701-762) was originally a scholar.'
Layman Li Duanyuan, the Military Commissioner (Successor of Ying of Jinshan)
Layman Li Duanyuan, the Military Commissioner, often read Zen books when he was studying in the school as a child. Although he married and became an official when he grew up, he still firmly believed in the way of the Patriarchs. So he built a house in the back garden, similar to a lanruo (monastery), and invited Zen Master Daguan to live there, consulting and practicing Zen morning and evening, even forgetting to sleep and eat. One day, Zen Master Daguan looked at Layman Li Duanyuan and said: 'If it were not for the power of manifestation, how could it be like this? It's just that there is no place to enter.' Layman Li Duanyuan asked: 'Heaven and hell, are they ultimately existent or non-existent? Please explain clearly, Master.' Zen Master Daguan said: 'The Buddhas speak of existence from non-existence, like seeing empty flowers with the eyes. The Grand Commandant (Li Duanyuan's official title) seeks non-existence in existence, like trying to support the moon in the water with his hands. It is laughable that he sees the prison in front of his eyes but does not avoid it, and hears of heaven outside his mind and wants to be reborn there. He does not know that joy and fear are in the mind, and good and evil form the realm. The Grand Commandant only needs to understand his own mind, and naturally there will be no doubts.' Layman Li Duanyuan said: 'How can the mind be understood?' Zen Master Daguan said: 'Do not think about good or evil.' Layman Li Duanyuan said: 'After not thinking, where does the mind go?' Zen Master Daguan said: 'Please go home, Grand Commandant.' Layman Li Duanyuan said: 'If a person dies, where does the mind go?' Zen Master Daguan said: 'If you do not know life, how can you know death?' Layman Li Duanyuan said: 'I already know life.' Zen Master Daguan said: 'Where does life come from?' Layman Li Duanyuan was speechless. Zen Master Daguan stood up and patted his chest, saying: 'It is right here! What else do you want to think about?' Layman Li Duanyuan said: 'I understand.' Zen Master Daguan said: 'How do you understand?' Layman Li Duanyuan said: 'I only know...'
貪程。不覺蹉路。達觀拓開曰。百年一夢。今朝方省。既而說偈曰。三十八歲。懵然無知。及其有知。何異無知。滔滔汴水。隱隱隋堤。師其歸矣。箭浪東馳。
西余凈端禪師(龍華岳法嗣)
安吉州西余師子凈端禪師。本郡人也。姓丘氏。始見弄師子。發明心要。往見龍華蒙印可。遂旋里。合彩為師子皮。時被之。因號端師子○有狂僧回頭。對丹陽守呂公肉食。師徑至指曰。正當與么時如何是佛。回頭不能對。師捶其頭。推倒乃行○又有妖人。號不託掘。秀州城外地有佛像。建塔其上。傾城信敬。師見揕住曰。如何是佛。不託擬議。師趯之而去○丞相章惇。慕其道。躬請開法吳山。化風盛播。開堂日。僧宣疏至。推倒回頭。趯翻不託。七軸之蓮經未誦。一聲之漁父先聞。師止之。遂登座拈香祝聖罷。引聲吟曰。本是瀟湘一釣客。自西自東自南北。大眾雜然稱善。師顧笑曰。諦觀法王法。法王法如是。便下座○一日章丞相留飯。師瞋說偈曰。章惇章惇。請我看墳。我卻吃素汝卻吃葷。惇為大笑○又因惇請供。賺下餛飩。師偈曰。腥餛飩素餛飩。滿碗盛來渾侖吞。垃圾打從灘上過。龍宮海藏自分明○惇赴召別師。師曰。且為愛護佛法。惇曰。不興不廢。愛護佛法也。師令侍者。取糖與相公送路。吃糖次。師
【現代漢語翻譯】 現代漢語譯本： 貪圖路程，不知不覺耽誤了行程。達觀的人開悟后說：『百年就像一場夢，今天才醒悟。』 於是說了偈語：『三十八歲，懵懂無知；等到有了知覺，和沒有知覺又有什麼區別？ 滔滔不絕的汴水，隱隱約約的隋堤（隋朝修建的堤壩）。 老師您回去吧，光陰似箭，一去不復返。』
西余凈端禪師（龍華岳的法嗣）
安吉州西余師子凈端禪師，是本郡人，姓丘。 最初看到弄獅子，領悟了心要。 前往拜見龍華蒙，得到他的認可，於是返回家鄉。 用綵綢做成獅子皮，時常披在身上，因此號稱端師子。 有一個瘋癲的和尚回頭，對著丹陽太守呂公吃肉。 禪師直接上前指著他說：『正在這個時候，什麼是佛？』 瘋癲的和尚不能回答。 禪師捶打他的頭，推倒他后離去。 又有一個妖人，自號不託掘。 秀州城外的地方有佛像，他在佛像上建塔，全城的人都信奉敬仰他。 禪師見到后抓住他問：『什麼是佛？』 不託掘想要辯解。 禪師一腳踢開他離去。 丞相章惇（1035年—1105年），仰慕禪師的道行，親自邀請禪師到吳山開壇講法，教化之風廣為傳播。 開堂之日，僧人宣讀疏文時，禪師推倒回頭，踢翻不託掘。 七軸《蓮經》還沒誦讀，一聲漁父的歌聲先傳來了。 禪師制止了他。 於是登上法座，拈香祝聖完畢，引吭高歌：『我本是瀟湘的一個釣客， 來自西邊，來自東邊，來自南邊，來自北邊。』 大眾紛紛稱讚。 禪師回頭笑著說：『仔細觀察法王的法，法王的法就是這樣。』 便走下法座。 有一天，章丞相留禪師吃飯。 禪師生氣地說偈語：『章惇章惇，請我看墳。 我卻吃素你卻吃葷。』 章惇聽后大笑。 又因為章惇請禪師供養，暗中放了肉餡餛飩。 禪師作偈語：『腥餛飩素餛飩，滿碗盛來囫圇吞。 垃圾打從灘上過，龍宮海藏自分明。』 章惇奉旨離別禪師。 禪師說：『要愛護佛法。』 章惇說：『不興也不廢，就是愛護佛法。』 禪師讓侍者拿糖給相公送行。 吃糖的時候，禪師...
【English Translation】 English version: Greedy for the journey, unknowingly delaying the trip. A person of great insight, upon enlightenment, said: 'A hundred years is like a dream, only today do I awaken.' Then he spoke a verse: 'At thirty-eight, I was ignorant; now that I have knowledge, what difference is there from having no knowledge? The surging Bian River, the faint Sui Dyke (dyke built during the Sui Dynasty (581-618)). Teacher, you should return; time flies like an arrow.'
Chan Master Jingduan of Xiyu (Successor of Longhua Yue)
Chan Master Shizi Jingduan of Xiyu in Anji Prefecture was a native of this prefecture, with the surname Qiu. He initially saw a lion dance and understood the essence of the mind. He went to see Longhua Meng and received his approval, then returned to his hometown. He made a lion skin out of colored silk and often wore it, hence the name Shizi Duan (Lion Duan). There was a mad monk who turned his head and faced the Danyang governor, Lord Lü, who was eating meat. The master went directly to him, pointed, and said: 'At this very moment, what is Buddha?' The mad monk could not answer. The master hit him on the head, pushed him down, and left. There was also a sorcerer, calling himself Bu Tuojue. Outside the city of Xiuzhou, there was a Buddha statue, and he built a pagoda on top of it, with the whole city believing in and revering him. The master saw him, grabbed him, and asked: 'What is Buddha?' Bu Tuojue tried to argue. The master kicked him away and left. Chancellor Zhang Dun (1035-1105), admired the master's Dao and personally invited him to open a Dharma assembly at Wu Mountain, spreading the teachings widely. On the day of the opening ceremony, when the monk was reciting the memorial, the master pushed down 'Turning Head' and kicked over 'Not Relying'. Before the seven scrolls of the 'Lotus Sutra' could be recited, the song of a fisherman was heard first. The master stopped him. Then he ascended the Dharma seat, offered incense, and finished the blessing, then sang loudly: 'I was originally a fisherman from Xiaoxiang, coming from the west, coming from the east, coming from the south, coming from the north.' The crowd praised him. The master turned around, smiled, and said: 'Observe carefully the Dharma of the Dharma King, the Dharma of the Dharma King is like this.' Then he stepped down from the seat. One day, Chancellor Zhang kept the master for a meal. The master angrily spoke a verse: 'Zhang Dun, Zhang Dun, you invite me to look at graves. I eat vegetarian, but you eat meat.' Zhang Dun laughed loudly. Also, because Zhang Dun invited the master for offerings, he secretly put meat-filled wontons in the meal. The master composed a verse: 'Meat wontons, vegetarian wontons, filled in a bowl, swallowed whole. Garbage passes from the beach, the dragon palace and sea treasury are clearly distinguished.' Zhang Dun received an imperial order to leave the master. The master said: 'You must protect the Buddha Dharma.' Zhang Dun said: 'Neither promoting nor abolishing is protecting the Buddha Dharma.' The master asked the attendant to bring sugar to send the Chancellor on his way. While eating the sugar, the master...
問甜么。惇曰甜。師曰。甜便住。惇一笑遂起○師在京師。王荊公。請講禪。就大相國寺設齋。看經次。荊公入院。焚香畢問諸方曰。佛未出世時。看甚麼經。眾無語。師曰。相公周孔未出世時。讀甚麼書。公曰。伶俐衲僧。又曰。南無觀世音。說出種種法。古今沉沒者。聲聲怨菩薩○師到華亭。眾請上堂。靈山師子。云間哮吼。佛法無可商量。不如打個觔斗。便下座○元祐初。圓照禪師。自京師慧林。退歸姑蘇。見師于甘露曰。汝非端師子乎。曰是。圓照戲之曰。村裡師子耳。師應聲曰。村裡師子。村裡弄眉毛。眼睛一齊動。開卻口肚裡。直儱侗。不管人取奉。直饒弄到帝王宮。也是一場干打鬨○上堂。二月二。禪翁有何謂。春風觸目百花開。公子王孫日日醺。醺醉唯有殿前。陳朝檜。不入時人意。禪家流祇這是。莫思慮。坦然齋后一甌茶。長連床上伸腳睡。咄○問羚羊未掛角時如何。師曰怕。曰既是善知識。因何卻怕。師曰。山僧不曾見恁么差異畜生○師抵障南。見上方超和尚。有一尼來參。師曰。待來日五更三點入來。師侵早紅粉搽面而坐。尼入見。驚而遂悟○偶病牙。謂眾僧曰。明日遷化去。眾以為戲語。請說偈。師索筆大書曰。端師子太慵懶。未死牙齒先壞爛。二時伴眾赴堂。粥飯都趕不辦。如今得死是便
【現代漢語翻譯】 現代漢語譯本 問：『是甜的嗎？』 惇回答說：『是甜的。』 禪師說：『甜就住下。』 惇一笑，於是起身離開。 禪師在京師時，王安石（荊公）請他講禪，就在大相國寺設定齋席。看經的時候，王安石入院，焚香完畢后問眾僧：『佛未出世時，看什麼經？』 眾僧無言以對。禪師說：『相公您周公、孔子未出世時，讀什麼書？』 王安石說：『伶俐的衲僧。』 又說：『南無觀世音（意為皈依觀世音菩薩），說出種種法，古今沉沒者，聲聲怨菩薩。』 禪師到華亭，眾人請他上堂說法。『靈山的獅子，在云間怒吼，佛法無可商量，不如打個觔斗。』 於是下座。 元祐初年（1086年），圓照禪師從京師慧林寺退隱，回到姑蘇，在甘露寺見到禪師，說：『你不是端師子嗎？』 禪師回答：『是的。』 圓照戲謔地說：『村裡的獅子罷了。』 禪師應聲說：『村裡的獅子，在村裡弄眉毛，眼睛一齊動，張開嘴巴，裡面直愣愣的，不管別人供奉不供奉。即使弄到帝王宮裡，也是一場白費力氣。』 上堂說法：『二月二（指農曆二月初二），禪翁有何話說？春風吹拂，百花盛開。公子王孫日日沉醉，沉醉的只有殿前的陳朝檜（陳後主陳叔寶的寵臣），不合時人的心意。禪家流派就是這樣，莫思慮。齋飯後坦然地喝一甌茶，在長連床上伸腳睡覺。』 咄！ 問：『羚羊未掛角時如何？』 禪師說：『怕。』 問：『既然是善知識，為何卻怕？』 禪師說：『山僧不曾見過你這麼怪異的畜生。』 禪師到達障南，見到上方超和尚，有一個尼姑來參拜。禪師說：『等明日五更三點進來。』 禪師一大早塗脂抹粉坐在那裡。尼姑進來見到，驚愕而頓悟。 偶然牙疼，禪師對眾僧說：『明日就要遷化（去世）了。』 眾僧以為是玩笑話，請他說偈。禪師索要筆墨，大書道：『端師子太懶惰，未死牙齒先壞爛。二時伴隨大眾去齋堂，粥飯都趕不上。如今死去倒是方便。』
【English Translation】 English version Asked: 'Is it sweet?' Dun replied: 'It is sweet.' The master said: 'If it's sweet, then stay.' Dun smiled and then got up to leave. When the master was in the capital, Wang Anshi (Jinggong) invited him to lecture on Chan, and a vegetarian feast was set up at the Great Xiangguo Temple. During the scripture reading, Wang Anshi entered the courtyard, burned incense, and asked the monks: 'What scripture was read before the Buddha appeared in the world?' The monks were speechless. The master said: 'What books did you, sir, read before Duke Zhou and Confucius appeared?' Wang Anshi said: 'A clever monk.' He also said: 'Namo Avalokiteshvara (meaning Homage to Avalokiteshvara Bodhisattva), speaks of various dharmas, those who are submerged in ancient and modern times, voice after voice complain about the Bodhisattva.' When the master arrived at Huating, the crowd invited him to ascend the hall to preach. 'The lion of Ling Mountain roars in the clouds, the Buddha-dharma cannot be discussed, it is better to do a somersault.' Then he descended from the seat. In the early years of Yuanyou (1086 AD), Zen Master Yuanzhao retired from Huilin Temple in the capital and returned to Gusu. He saw the master at Ganlu Temple and said: 'Are you not Duan Shizi?' The master replied: 'Yes.' Yuanzhao jokingly said: 'Just a village lion.' The master responded: 'A village lion, moving its eyebrows in the village, eyes moving together, opening its mouth, inside all dull, regardless of whether people offer or not. Even if it gets to the imperial palace, it is still a waste of effort.' Ascending the hall to preach: 'On the second day of the second month (referring to the second day of the second lunar month), what does the Chan monk have to say? The spring breeze blows, and hundreds of flowers bloom. Young masters and princes are drunk every day, only Chen Chao Gui (a favorite minister of Chen Shubao, the last emperor of the Chen Dynasty) in front of the palace is drunk, which does not suit the minds of people at the time. The Chan sect is like this, do not think about it. After the vegetarian meal, calmly drink a cup of tea, stretch your legs and sleep on the long bed.' Tut! Asked: 'What about when the antelope has not yet hung its horns?' The master said: 'Afraid.' Asked: 'Since you are a good advisor, why are you afraid?' The master said: 'This mountain monk has never seen such a strange animal as you.' When the master arrived at Zhangnan, he saw the Venerable Shangfang Chao, and a nun came to pay homage. The master said: 'Wait until the third watch of the fifth night tomorrow to come in.' The master put on rouge and powder early in the morning and sat there. The nun came in and saw it, startled and suddenly enlightened. Accidentally having a toothache, the master said to the monks: 'I will pass away (die) tomorrow.' The monks thought it was a joke and asked him to say a verse. The master asked for pen and ink and wrote: 'Duan Shizi is too lazy, before dying, his teeth are rotten. Accompanying the crowd to the dining hall at two times, unable to catch up with porridge and rice. Now it is convenient to die.'
宜。長眠百事皆不管。第一不著看官。第二不著吃粥飯。五更遂化。
南嶽下十二世(臨濟下八世)
白雲守端禪師(楊岐會法嗣)
舒州白雲守端禪師。衡陽葛氏子。往參楊岐。楊岐一日忽問。受業師為誰。師曰。茶陵郁和尚。楊枝曰。吾聞伊過橋遭攧有省。作偈甚奇。能記否。師誦曰。我有明珠一顆。久被塵勞關鎖。今朝塵盡光生。照破山河萬朵。楊岐笑而趨起。師愕然通夕不寐。黎明諮詢之。適歲暮。楊岐曰。汝見昨日打驅儺者么。曰見。楊岐曰。汝一籌不及渠。師復駭曰。意旨如何。楊岐曰。渠愛人笑。汝怕人笑。師大悟。巾侍久之。
保寧仁勇禪師(楊岐會法嗣)
金陵保寧仁勇禪師。四明竺氏子。謁雪竇明覺禪師。明覺意其可任大法。誚之曰。央庠座主。師憤悱下山。望雪竇拜曰。我此生行腳參禪。道不過雪竇。誓不歸鄉。即往泐潭。逾紀疑情未泮。聞楊岐移云蓋。能鈐鍵學者。直造其室。一語未及。頓明心印。楊岐歿。從同參白雲端禪師游。研極玄奧。
黃龍祖心禪師(黃龍南法嗣)
隆興府黃龍祖心寶覺禪師。南雄鄔氏子。參云峰悅禪師。三年無所得。辭去。云峰曰。必往依黃檗南禪師。師至黃檗。四年不大發明。又辭再上云峰。會云峰謝世。就止石霜
【現代漢語翻譯】 唉，（人死後）長眠不醒，什麼事都管不著了。第一，不用看官府的臉色；第二，不用吃粥吃飯。五更時分就去世了。
南嶽下十二世（臨濟下八世）
白雲守端禪師（楊岐會法嗣）
舒州（今安徽省一帶）白雲守端禪師，衡陽（今湖南省衡陽市）葛氏之子。前往參拜楊岐禪師。楊岐禪師有一天忽然問：『你的受業師父是誰？』守端禪師回答：『是茶陵郁和尚。』楊岐禪師說：『我聽說他過橋時摔了一跤，因此有所領悟，作的偈語非常奇妙，你還能記得嗎？』守端禪師背誦道：『我有一顆明珠（比喻佛性），長久被塵勞（指世俗煩惱）關鎖。今天塵埃散盡，光明生髮，照破山河萬朵（形容頓悟后的境界）。』楊岐禪師笑著起身離去。守端禪師驚愕不已，整夜無法入睡。黎明時分，前去請教楊岐禪師。正值歲末，楊岐禪師說：『你看見昨天打驅儺（古代驅除疫鬼的儀式）的人了嗎？』守端禪師回答：『看見了。』楊岐禪師說：『你有一點比不上他。』守端禪師再次驚駭，問道：『這是什麼意思？』楊岐禪師說：『他喜歡別人笑，你害怕別人笑。』守端禪師因此大悟。在楊岐禪師身邊侍奉了很久。
保寧仁勇禪師（楊岐會法嗣）
金陵（今江蘇省南京市）保寧仁勇禪師，四明（今浙江省寧波市）竺氏之子。拜見雪竇明覺禪師。明覺禪師認為他可以擔當大法，於是嘲笑他說：『你是個太學的座主（官名）。』仁勇禪師憤恨不平，下山後，朝著雪竇山的方向拜了拜，說：『我此生行腳參禪，道業如果超過不了雪竇禪師，就發誓不回故鄉。』隨即前往泐潭（寺名），過了一年多，心中的疑惑仍然沒有消解。聽說楊岐禪師移居云蓋山，善於引導學人，便直接前往拜訪。一句話還沒說完，就頓悟了心印。楊岐禪師去世后，跟隨同參道友白雲守端禪師遊學，深入研究佛法的玄奧。
黃龍祖心禪師（黃龍南法嗣）
隆興府（今江西省南昌市）黃龍祖心寶覺禪師，南雄（今廣東省南雄市）鄔氏之子。參拜云峰悅禪師，三年都沒有什麼收穫，於是辭別。云峰禪師說：『你一定要去依止黃檗南禪師。』祖心禪師到了黃檗山，四年也沒有大的開悟，又辭別準備再次前往云峰山。恰逢云峰悅禪師去世，於是就住在石霜山。
【English Translation】 Alas, once one sleeps soundly, nothing matters anymore. First, one doesn't have to worry about officials; second, one doesn't have to eat congee. He passed away at the fifth watch.
Twelfth generation under Nanyue (Eighth generation under Linji)
Chan Master Baiyun Shouduan (Dharma successor of Yangqi)
Chan Master Baiyun Shouduan of Shuzhou (area around present-day Anhui Province) was a son of the Ge family of Hengyang (present-day Hengyang City, Hunan Province). He went to study with Chan Master Yangqi. One day, Yangqi suddenly asked, 'Who is your teacher?' Shouduan replied, 'It is Monk Chaling Yu.' Yangqi said, 'I heard that he had an enlightenment experience when he fell while crossing a bridge and composed a very wonderful verse. Can you remember it?' Shouduan recited, 'I have a bright pearl (metaphor for Buddha-nature), long locked away by worldly defilements (referring to worldly afflictions). Today, the dust is gone and the light arises, illuminating the myriad forms of mountains and rivers (describing the state after sudden enlightenment).' Yangqi smiled and got up to leave. Shouduan was astonished and couldn't sleep all night. At dawn, he went to consult Yangqi. It was the end of the year, and Yangqi said, 'Did you see the people performing the Nuo exorcism (ancient ritual to drive away evil spirits) yesterday?' Shouduan replied, 'I saw them.' Yangqi said, 'You are not as good as them in one respect.' Shouduan was again shocked and asked, 'What does that mean?' Yangqi said, 'They like people laughing, but you are afraid of people laughing.' Shouduan had a great enlightenment because of this. He served Yangqi for a long time.
Chan Master Baoning Renyong (Dharma successor of Yangqi)
Chan Master Baoning Renyong of Jinling (present-day Nanjing City, Jiangsu Province) was a son of the Zhu family of Siming (present-day Ningbo City, Zhejiang Province). He visited Chan Master Xuedou Mingjue. Mingjue thought he could take on the great Dharma, so he mocked him, saying, 'You are a lecturer of the Imperial Academy (official title).' Renyong was indignant and went down the mountain. He bowed towards Xuedou Mountain and said, 'In this life, I will travel and practice Chan. If my attainment does not surpass Chan Master Xuedou, I vow not to return to my hometown.' He then went to Letan (temple name). After more than a year, the doubts in his mind had not yet been resolved. He heard that Yangqi had moved to Yun'gai Mountain and was good at guiding students, so he went directly to visit him. Before he could even say a word, he suddenly understood the mind-seal. After Yangqi passed away, he traveled with his fellow practitioner, Chan Master Baiyun Duan, and deeply studied the profound mysteries of the Dharma.
Chan Master Huanglong Zuxin (Dharma successor of Huanglong Nan)
Chan Master Huanglong Zuxin Baojue of Longxing Prefecture (present-day Nanchang City, Jiangxi Province) was a son of the Wu family of Nanxiong (present-day Nanxiong City, Guangdong Province). He studied with Chan Master Yunfeng Yue for three years without any gain, so he bid farewell. Yunfeng said, 'You must go and rely on Chan Master Huangbo Nan.' Zuxin arrived at Huangbo Mountain and did not have any great enlightenment after four years. He bid farewell again, preparing to return to Yunfeng Mountain. It happened that Chan Master Yunfeng Yue had passed away, so he stayed at Shishuang Mountain.
。因閱傳燈。至僧問多福。如何是多福一叢竹。多福曰。一莖兩莖斜。曰不會。多福曰。三莖四莖曲。師於此開悟。徹見二師用處。徑回黃檗。方展坐具。黃檗曰。子已入吾室矣。師踴躍曰。大事本來如是。和尚何得教人看話。百計搜尋。黃檗曰。若不教你如此究尋。到無人處。自見自肯。即吾埋沒汝也○師室中常舉拳問僧曰。喚作拳頭則觸。不喚作拳頭則背。喚作甚麼。
寶峰克文禪師(黃龍南法嗣)
隆興府寶峰克文云庵真凈禪師。陜府鄭氏子。坐夏大溈。聞僧舉。僧問雲門。佛法如水中月是否。雲門曰。清波無透路。師乃領解。往見黃龍不契。卻曰。我有好處。這老漢不識我。遂往香城。見順和尚。順問。甚處來。師曰。黃龍來。曰黃龍近日有何言句。師曰。黃龍近日州府委請黃檗長老。黃龍垂語曰。鐘樓上念贊。床腳下種菜。有人下得語契。便往住持。勝上座曰。猛虎當路坐。黃龍遂令去住黃檗。順不覺曰。勝首座。祇下得一轉語。便得黃檗住。佛法未夢見在。師于言下大悟。方知黃龍用處。遂回見黃龍。黃龍問。甚處來。師曰。特來禮拜和尚。黃龍曰。恰值老僧不在。師曰。向甚麼處去。黃龍曰。天臺普請。南嶽遊山。師曰。恁么則學人得自在去也。黃龍曰。腳下鞋。甚處得來。師曰。廬山七
【現代漢語翻譯】 現代漢語譯本 （臨濟義玄禪師）因為閱讀《傳燈錄》，看到僧人問多福禪師：『如何是多福一叢竹？』（多福指多福禪師，叢竹指一片竹林）。多福禪師回答：『一莖兩莖斜。』（莖指竹子的主幹）。僧人說：『不會。』（不會指不明白禪意）。多福禪師說：『三莖四莖曲。』（曲指彎曲）。臨濟禪師因此開悟，徹底明白了多福禪師和黃檗禪師的用意。直接回到黃檗山，剛剛展開坐具，黃檗禪師就說：『你已經進入我的房間了。』（入吾室矣指領悟了禪法的精髓）。臨濟禪師高興地說：『大事本來就是這樣。和尚為什麼教人看話頭，百般搜尋？』（大事指開悟成佛，看話指參禪）。黃檗禪師說：『如果不教你這樣窮究搜尋，到無人之處，自己見到自己肯定，我就埋沒了你。』（自見自肯指自我覺醒）。臨濟禪師在室中經常舉起拳頭問僧人說：『叫它拳頭就錯了，不叫它拳頭也錯了，叫它什麼？』
寶峰克文禪師(1025-1102)（黃龍慧南的法嗣）
隆興府（今江西省南昌市）寶峰克文云庵真凈禪師，陜府（今河南省三門峽市）鄭氏之子。在（潭州）大溈山安居，聽到僧人舉雲門禪師的公案：僧人問雲門禪師：『佛法如水中月是否？』（水中月指虛幻不實）。雲門禪師說：『清波無透路。』（清波指清澈的水波，透路指可以穿透的道路，意指無法捉摸）。克文禪師於是領悟。前往拜見黃龍慧南禪師，但不契合。克文禪師說：『我自有好處，這老漢不識我。』（好處指自己的見解）。於是前往香城，拜見順禪師。順禪師問：『從哪裡來？』克文禪師說：『黃龍山來。』順禪師說：『黃龍慧南禪師近日有什麼言句？』克文禪師說：『黃龍慧南禪師近日州府委託請黃檗長老。黃龍慧南禪師垂語說：鐘樓上念贊，床腳下種菜。有人下得語契，便往住持。』（語契指符合禪意）。勝上座說：『猛虎當路坐。』（猛虎當路坐比喻氣勢逼人）。黃龍慧南禪師於是讓勝上座去主持黃檗寺。順禪師不覺說：『勝首座，只說得一句轉語，便得到黃檗寺住持，佛法還沒夢見呢。』（轉語指禪宗機鋒，佛法未夢見指對佛法的理解還很膚淺）。克文禪師在順禪師的言語下大悟，才知道黃龍慧南禪師的用意。於是回去拜見黃龍慧南禪師。黃龍慧南禪師問：『從哪裡來？』克文禪師說：『特來禮拜和尚。』黃龍慧南禪師說：『恰好老僧不在。』克文禪師說：『向什麼地方去了？』黃龍慧南禪師說：『天臺山普請，南嶽山遊山。』（普請指集體勞作）。克文禪師說：『這樣，學生就得到自在了。』黃龍慧南禪師說：『腳下的鞋，從什麼地方得來？』克文禪師說：『廬山七
【English Translation】 English version Because (Linji Yixuan) read the Transmission of the Lamp, he saw a monk asking Zen Master Duofu: 'What is a clump of bamboo at Duofu?' (Duofu refers to Zen Master Duofu, and a clump of bamboo refers to a bamboo grove). Zen Master Duofu replied: 'One stalk, two stalks, slanting.' (Stalk refers to the main stem of the bamboo). The monk said: 'I don't understand.' (I don't understand means not understanding the Zen meaning). Zen Master Duofu said: 'Three stalks, four stalks, crooked.' (Crooked refers to bent). Zen Master Linji became enlightened because of this, and thoroughly understood the intentions of Zen Master Duofu and Zen Master Huangbo. He went directly back to Mount Huangbo, and just as he spread out his sitting mat, Zen Master Huangbo said: 'You have already entered my room.' (Entered my room means understanding the essence of Zen). Zen Master Linji said happily: 'The great matter is originally like this. Why does the abbot teach people to look at the koan and search in every possible way?' (The great matter refers to enlightenment and becoming a Buddha, and looking at the koan refers to practicing Zen). Zen Master Huangbo said: 'If I didn't teach you to investigate and search like this, until you reached a place where there was no one, and you saw and affirmed yourself, then I would have buried you.' (Seeing and affirming yourself refers to self-awakening). Zen Master Linji often raised his fist in the room and asked the monks: 'Calling it a fist is wrong, not calling it a fist is also wrong, what do you call it?'
Zen Master Kefen of Baofeng (1025-1102) (Successor of Huanglong Huinan)
Zen Master Kefen Yun'an Zhenjing of Baofeng in Longxing Prefecture (now Nanchang City, Jiangxi Province) was the son of the Zheng family of Shan Prefecture (now Sanmenxia City, Henan Province). He stayed at Mount Dawei (in Tanzhou) during the summer retreat and heard a monk cite Zen Master Yunmen's case: A monk asked Zen Master Yunmen: 'Is the Buddha-dharma like the moon in the water?' (The moon in the water refers to something illusory and unreal). Zen Master Yunmen said: 'Clear waves have no way through.' (Clear waves refer to clear water waves, and no way through means no way to penetrate, implying that it is elusive). Zen Master Kefen then understood. He went to see Zen Master Huanglong Huinan, but they did not agree. Zen Master Kefen said: 'I have my own good points, this old man doesn't recognize me.' (Good points refers to his own views). So he went to Xiangcheng and saw Zen Master Shun. Zen Master Shun asked: 'Where do you come from?' Zen Master Kefen said: 'From Mount Huanglong.' Zen Master Shun said: 'What words has Zen Master Huanglong Huinan spoken recently?' Zen Master Kefen said: 'Recently, the state government entrusted Zen Master Huangbo to Huanglong Huinan. Zen Master Huanglong Huinan said: Reciting praises in the bell tower, planting vegetables under the bed. If someone can give a word that fits, then go and be the abbot.' (Fits refers to conforming to the Zen meaning). Senior Seat Sheng said: 'A fierce tiger sits in the road.' (A fierce tiger sitting in the road is a metaphor for an imposing manner). Zen Master Huanglong Huinan then asked Senior Seat Sheng to preside over Huangbo Temple. Zen Master Shun unconsciously said: 'Senior Seat Sheng, you only said one turning word and got to be the abbot of Huangbo Temple, you haven't even dreamed of the Buddha-dharma yet.' (Turning word refers to Zen kōan, and haven't even dreamed of the Buddha-dharma means that the understanding of the Buddha-dharma is still very superficial). Zen Master Kefen had a great enlightenment under Zen Master Shun's words and realized Zen Master Huanglong Huinan's intention. So he went back to see Zen Master Huanglong Huinan. Zen Master Huanglong Huinan asked: 'Where do you come from?' Zen Master Kefen said: 'I came especially to pay respects to the abbot.' Zen Master Huanglong Huinan said: 'It just so happens that the old monk is not here.' Zen Master Kefen said: 'Where did you go?' Zen Master Huanglong Huinan said: 'A general invitation at Mount Tiantai, sightseeing at Mount Nanyue.' (General invitation refers to collective labor). Zen Master Kefen said: 'In that case, the student will be free.' Zen Master Huanglong Huinan said: 'Where did you get the shoes on your feet?' Zen Master Kefen said: 'Lushan seven
百五十文唱來。黃龍曰。何曾得自在。師指鞋曰。何嘗不自在。黃龍駭之○開堂日。拈香祝聖。問答罷乃曰。問話且止。祇知問佛問法。殊不知佛法來處。且道從甚麼處來。垂一足曰。昔日黃龍親行此令。十方諸佛無敢違者。諸代祖師一切聖賢。無敢越者。無量法門一切妙義。天下老和尚舌頭。始終一印。無敢異者。無異則且置。印在甚麼處。還見么。若見。非僧非俗。無偏無黨。一一分付。若不見。而我自收。遂收足喝一喝曰。兵隨印轉。將逐符行。佛手驢腳生緣老。好痛與三十棒。而今會中。莫有不甘者么。若有。不妨奇特。若無。新長老。謾你諸人去也。
黃檗惟勝禪師(黃龍南法嗣)
瑞州黃檗惟勝真覺禪師。潼川羅氏子。居講聚時。偶以扇勒窗欞有聲。忽憶教中道。十方俱擊鼓。十處一時聞。因大悟。白本講。本講令參問。師徑往黃龍。后因瑞州太守。委黃龍遴選黃檗主人。黃龍集眾垂語曰。鐘樓上念贊。床腳下種菜。若人道得。乃往住持。師出答曰。猛虎當路坐。黃龍大悅。遂令師往。由是諸方宗仰之。
開元子琦禪師(黃龍南法嗣)
蘄州開元子琦禪師。泉州許氏子。精楞嚴圓覺。棄謁翠巖真禪師。問佛法大意。翠巖唾地曰。這一滴落在甚麼處。師捫膺曰。學人今日脾疼。翠
【現代漢語翻譯】 現代漢語譯本： 有人出一百五十文錢來唱和。黃龍慧南禪師（1002-1069）說：『何曾得到自在？』禪師指著鞋子說：『何嘗不自在？』黃龍慧南禪師感到驚訝。
開堂說法時，拈香祝聖。問答完畢后說：『提問到此為止。你們只知道問佛問法，卻不知道佛法從何而來。』那麼，從什麼地方來呢？禪師垂下一隻腳說：『昔日黃龍慧南禪師親自執行此命令，十方諸佛沒有敢違背的。歷代祖師一切聖賢，沒有敢超越的。無量法門一切妙義，天下老和尚的舌頭，始終如一。沒有敢不同的。』沒有不同就暫且放下，印在什麼地方？還看見嗎？如果看見，非僧非俗，無偏無黨，一一分付。如果沒看見，那麼我自收回。』於是收回腳，喝一聲說：『兵隨印轉，將逐符行。佛手驢腳，生緣已老，好痛打三十棒。』現在會中，莫非有不甘心的嗎？如果有，不妨奇特。如果沒有，新長老，欺騙你們這些人去了。
黃檗惟勝禪師（黃龍慧南法嗣）
瑞州黃檗惟勝真覺禪師，潼川人，姓羅。住在講聚時，偶然用扇子敲擊窗欞發出聲音，忽然想起經教中說：『十方俱擊鼓，十處一時聞。』因此大悟。告訴本講，本講讓他去參問。禪師直接前往黃龍慧南禪師處。後來因為瑞州太守，委託黃龍慧南禪師挑選黃檗寺的主持人。黃龍慧南禪師召集眾人說道：『鐘樓上念贊，床腳下種菜，如果有人說得出來，就讓他去住持。』禪師出來回答說：『猛虎當路坐。』黃龍慧南禪師非常高興，於是讓禪師前往。因此受到各方宗派的仰慕。
開元子琦禪師（黃龍慧南法嗣）
蘄州開元子琦禪師，泉州人，姓許。精通《楞嚴經》、《圓覺經》。放棄學業去拜見翠巖真禪師，問佛法大意。翠巖真禪師往地上吐口水說：『這一滴落在什麼地方？』禪師摸著胸口說：『學人今日脾疼。』
【English Translation】 English version: Someone offered one hundred and fifty coins to join in the chanting. Huanglong Huinan (1002-1069) said, 'When have you ever attained freedom?' The master pointed to his shoes and said, 'When have I ever not been free?' Huanglong was astonished.
On the day of his inaugural address, he lit incense to offer blessings. After the questions and answers, he said, 'The questioning stops here. You only know to ask about the Buddha and the Dharma, but you don't know where the Buddha-dharma comes from.' So, where does it come from? The master lowered one foot and said, 'In the past, Huanglong Huinan personally executed this order, and none of the Buddhas in the ten directions dared to disobey. All the ancestral masters and sages of past generations dared not transgress. The immeasurable Dharma gates and all the wonderful meanings, the tongues of all the old monks in the world, are consistent from beginning to end. None dare to differ.' If there is no difference, let it be for now. Where is the seal? Do you see it? If you see it, neither monk nor layman, without bias or partiality, I will entrust it to you one by one. If you don't see it, then I will take it back myself.' Then he retracted his foot, gave a shout, and said, 'The army follows the seal, the general follows the talisman. The Buddha's hand and the donkey's foot, the karmic connection is old, a good beating of thirty blows.' Now in this assembly, is there anyone who is unwilling? If there is, it doesn't matter if it's peculiar. If not, the new abbot has deceived you all.
Chan Master Huangbo Weisheng (Successor of Huanglong Huinan)
Chan Master Weisheng Zhenjue of Huangbo in Ruizhou, a native of Tongchuan, surnamed Luo. When residing in the lecture gathering, he accidentally tapped the window lattice with a fan, making a sound, and suddenly recalled the teaching that said, 'The ten directions all strike the drum, and ten places hear it at the same time.' Because of this, he had a great enlightenment. He told the lecturer, and the lecturer told him to go and inquire. The master went directly to Huanglong Huinan. Later, because the prefect of Ruizhou entrusted Huanglong Huinan to select the abbot of Huangbo Temple, Huanglong Huinan gathered the assembly and said, 'Reciting praises in the bell tower, planting vegetables under the bed, if someone can say it, then let him be the abbot.' The master came out and answered, 'A fierce tiger sits in the middle of the road.' Huanglong Huinan was very happy, so he sent the master to go. Because of this, he was admired by all sects.
Chan Master Kaiyuan Ziqi (Successor of Huanglong Huinan)
Chan Master Kaiyuan Ziqi of Qizhou, a native of Quanzhou, surnamed Xu. He was proficient in the Surangama Sutra and the Perfect Enlightenment Sutra. He abandoned his studies to visit Chan Master Cuiyan Zhen, asking about the great meaning of the Buddha-dharma. Chan Master Cuiyan spat on the ground and said, 'Where does this drop fall?' The master touched his chest and said, 'This disciple's spleen hurts today.'
巖解顏。辭參積翠。歲余盡得其道。乘間侍積翠。商搉古今。適大雪。積翠指曰。斯可以一致苕帚否。師曰。不能。然則天霽日出。雲物解駁。豈復有哉。知有底人。於一切言句。如破竹。雖百節。當迎刃而解。詎容聲于擬議乎。一日積翠遣僧逆問。老和尚三關語如何。師厲聲曰。你理會久遠時事作么。積翠聞益奇之。於是名著叢席。積翠歿。四祖演禪師命分座○室中垂語曰。一人有口道不得。姓字為誰。後傳至東林。總禪師嘆曰。琦首座。如鐵山萬仞。卒難逗他語脈。未幾以開元為禪林。請師為第一世。
仰山行偉禪師(黃龍南法嗣)
袁州仰山行偉禪師。河朔人也。習圓覺。微有所疑。挈囊遊方。專扣祖意。至南禪師法席。六遷星序。一日扣請。尋被喝出。足擬跨門。頓省玄旨。出世仰山。道風大著。
云蓋守智禪師(黃龍南法嗣)
潭州云蓋守智禪師。劍州陳氏子。遊方至豫章大寧。時法昌遇禪師。韜藏西山。師聞其飽參即之。法昌問曰。汝何所來。師曰大寧。又問。三門夜來倒。汝知么。師愕然曰不知。法昌曰。吳中石佛。大有人不曾得見。師惘然即展拜。法昌使謁翠巖真禪師。雖久之無省。且不捨寸陰。及謁黃龍于積翠。始盡所疑○師居院之東堂。政和辛卯。死心謝事黃龍。由湖
【現代漢語翻譯】 現代漢語譯本 巖解顏禪師離開參學的積翠寺，一年多后完全領悟了禪道。一次，他陪同積翠寺的住持，討論古今之事。適逢大雪，積翠寺住持指著雪說：『這可以比作一致的苕帚嗎？』禪師回答：『不能。』住持又說：『那麼等到天晴日出，雲彩消散，萬物解體，又會變成什麼樣子呢？』真正懂得禪道的人，對於一切言語，都能像破竹一樣，即使有百節，也能迎刃而解，哪裡還容得下猶豫和猜測呢？有一天，積翠寺住持派僧人來問：『老和尚的三關語是什麼？』禪師厲聲說：『你理會久遠時事做什麼？』積翠寺住持聽了，更加覺得他奇特。於是禪師的名聲傳遍了禪林。積翠寺住持去世后，四祖演禪師命禪師分座說法，並在禪房中開示說：『一人有口道不得，姓字為誰？』後來，禪師的禪法傳到了東林寺，總禪師讚歎說：『琦首座，像鐵山一樣高聳，難以觸及他的語脈。』不久，開元寺被改為禪林，請禪師擔任第一世住持。
仰山行偉禪師（黃龍南禪師的法嗣）
袁州仰山行偉禪師，是河朔人。他學習《圓覺經》，但心中略有疑惑，於是帶著行囊四處遊方，專心求教禪宗的真意。他來到黃龍南禪師的座下，經歷了六個寒暑。有一天，他前去請教，卻被禪師喝斥出來。他正要跨過門檻，忽然領悟了玄妙的禪旨。後來，他出世住持仰山寺，禪風大盛。
云蓋守智禪師（黃龍南禪師的法嗣）
潭州云蓋守智禪師，是劍州陳氏之子。他四處遊方，來到豫章大寧寺，當時法昌遇禪師隱居在**山。禪師聽說他已經飽參，就前去拜訪。法昌禪師問：『你從哪裡來？』禪師回答：『大寧寺。』又問：『三門夜裡倒了，你知道嗎？』禪師愕然回答：『不知道。』法昌禪師說：『吳中的石佛，有很多人不曾得見。』禪師茫然，隨即行禮拜見。法昌禪師讓他去拜見翠巖真禪師，雖然過了很久也沒有開悟，但他仍然珍惜每一寸光陰。後來，他到積翠寺拜見黃龍南禪師，才完全解開了心中的疑惑。政和辛卯年（1111年），死心禪師辭去黃龍寺住持的職務，經過湖
【English Translation】 English version Chan Master Yan Jieyan left Jicui Temple after studying there, and after more than a year, he fully understood the way of Chan. Once, he accompanied the abbot of Jicui Temple, discussing matters of ancient and modern times. It happened to be snowing heavily, and the abbot of Jicui Temple pointed to the snow and said, 'Can this be compared to a uniform broom?' The Chan Master replied, 'No.' The abbot then said, 'Then when the sky clears and the sun comes out, and the clouds dissipate and all things disintegrate, what will it become?' A person who truly understands Chan can, with regard to all words and phrases, be like splitting bamboo; even if there are a hundred knots, they can be easily resolved. Where is there room for hesitation and speculation? One day, the abbot of Jicui Temple sent a monk to ask, 'What are the three barriers of the old monk?' The Chan Master sternly said, 'What are you doing concerning yourself with matters of the distant past?' The abbot of Jicui Temple, upon hearing this, felt him to be even more extraordinary. Thus, the Chan Master's reputation spread throughout the Chan community. After the abbot of Jicui Temple passed away, Chan Master Sizu Yan ordered the Chan Master to share the seat and expound the Dharma, and in the Chan room, he gave the following instruction: 'One person has a mouth but cannot speak; what is their name and surname?' Later, the Chan Master's Chan teachings were transmitted to Donglin Temple, and Chan Master Zong praised, 'Chief Seat Qi is like an iron mountain, difficult to touch his vein of speech.' Not long after, Kaiyuan Temple was converted into a Chan forest, and the Chan Master was invited to serve as the first abbot.
Chan Master Yangshan Xingwei (Successor of Dharma from Chan Master Huanglong Nan)
Chan Master Yangshan Xingwei of Yuanzhou was a native of Hebei. He studied the 'Yuanjue Sutra' (Sutra of Perfect Enlightenment), but had some doubts in his mind, so he traveled around with his bag, wholeheartedly seeking the true meaning of Chan. He came to the seat of Chan Master Huanglong Nan and spent six years there. One day, he went to ask for instruction but was shouted out by the Chan Master. As he was about to step over the threshold, he suddenly realized the profound meaning of Chan. Later, he came forth to be the abbot of Yangshan Temple, and his Chan style flourished greatly.
Chan Master Yungaishouzhi (Successor of Dharma from Chan Master Huanglong Nan)
Chan Master Yungaishouzhi of Tanzhou was the son of the Chen family of Jianzhou. He traveled around and came to Daning Temple in Yuzhang. At that time, Chan Master Fachang Yu was living in seclusion on ** Mountain. The Chan Master heard that he had already fully participated in Chan, so he went to visit him. Chan Master Fachang asked, 'Where do you come from?' The Chan Master replied, 'Daning Temple.' He then asked, 'The three gates fell down last night, do you know?' The Chan Master replied in astonishment, 'I don't know.' Chan Master Fachang said, 'The stone Buddha in Wu, there are many people who have never seen it.' The Chan Master was at a loss and immediately bowed in reverence. Chan Master Fachang had him visit Chan Master Cuiyan Zhen, and although he did not attain enlightenment for a long time, he still cherished every moment. Later, he visited Chan Master Huanglong Nan at Jicui Temple and completely resolved the doubts in his heart. In the year Xinmao of the Zhenghe era (1111 AD), Chan Master Sixin resigned from his position as abbot of Huanglong Temple and passed through the lake.
南入山奉覲。日已夕矣。侍僧通謁。師曳履且行且語曰。將燭來。看其面目何似生。而致名喧宇宙。死心亦絕叫。把近前來。我要照是真師叔。是假師叔。師即當胸驅一拳。死心曰。卻是真個。遂作禮。賓主相得歡甚。
隆慶慶閑禪師(黃龍南法嗣)
吉州仁山隆慶院慶閑禪師。福州卓氏子。二十遍參。后謁黃龍于黃檗。黃龍問。甚處來。師曰百丈。曰幾時離彼。師曰。正月十三。黃龍曰。腳跟好痛與三十棒。師曰。非但三十棒。黃龍喝曰。許多時行腳。無點氣息。師曰。百千諸佛。亦乃如是。曰汝與么來。何曾有纖毫到諸佛境界。師曰。諸佛未必到慶閑境界。黃龍問。如何是汝生緣處。師曰。早晨吃白粥。如今又覺饑。問我手何似佛手。師曰。月下弄琵琶。問我腳何似驢腳。師曰。鷺鷥立雪非同色。黃龍嗟咨而視曰。汝剃除鬚髮。當爲何事。師曰。祇要無事。曰與么則數聲清磬是非外。一個閑人天地間也。師曰。是何言歟。曰靈利衲子。師曰。也不消得。黃龍曰。此間有辯上座者。汝著精彩。師曰。他有甚長處。曰他拊汝背一下又如何。師曰。作甚麼。曰他展兩手。師曰。甚處學這虛頭來。黃龍大笑。師卻展兩手。黃龍喝之。又問。𢤱𢤱鬆鬆。兩人共一碗。作么生會。師曰。百雜碎。曰盡大地是個須彌
【現代漢語翻譯】 現代漢語譯本： （死心禪師）向南進入山中去拜訪（黃龍慧南禪師）。當時天色已晚。侍從僧人前去通報。（黃龍慧南）禪師穿著鞋子，邊走邊說：『拿蠟燭來，看看他的面目長得像什麼樣子，竟然能使名聲響徹宇宙。死心也真是叫絕。把他帶近前來，我要照一照，看他是真的師叔，還是假的師叔。』（黃龍慧南）禪師隨即朝著（死心禪師）的胸口打了一拳。（死心禪師）說：『確實是真的。』於是（死心禪師）向（黃龍慧南禪師）行禮。賓主之間相處得非常愉快。
隆慶慶閑禪師（黃龍南的法嗣）
吉州仁山隆慶院的慶閑禪師，是福州卓氏之子。他參訪了二十多處地方，後來在黃檗山拜見黃龍慧南禪師。黃龍慧南問：『從哪裡來？』慶閑禪師說：『百丈山。』黃龍慧南說：『什麼時候離開那裡的？』慶閑禪師說：『正月十三。』黃龍慧南說：『腳跟應該很痛，打你三十棒。』慶閑禪師說：『不僅僅是三十棒。』黃龍慧南呵斥道：『行腳這麼長時間，沒有一點氣息。』慶閑禪師說：『成百上千的諸佛，也是這樣。』黃龍慧南說：『你這樣過來，何曾有一絲一毫到達諸佛的境界？』慶閑禪師說：『諸佛未必能到達慶閑的境界。』黃龍慧南問：『什麼是你的生緣之處？』慶閑禪師說：『早晨吃白粥，現在又覺得餓了。』黃龍慧南問：『我的手像什麼佛手？』慶閑禪師說：『月下彈琵琶。』黃龍慧南問：『我的腳像什麼驢腳？』慶閑禪師說：『白鷺站在雪地裡，顏色不一樣。』黃龍慧南嘆息著看著他說：『你剃除鬚髮，應當是爲了什麼事？』慶閑禪師說：『只是爲了無事。』黃龍慧南說：『這樣說來，就是數聲清脆的磬聲在是非之外，一個閑人在天地之間了。』慶閑禪師說：『這是什麼話？』黃龍慧南說：『靈利的衲子。』慶閑禪師說：『也不需要這樣。』黃龍慧南說：『這裡有辯上座，你拿出精彩來。』慶閑禪師說：『他有什麼長處？』黃龍慧南說：『他拍你背一下又怎麼樣？』慶閑禪師說：『做什麼？』黃龍慧南說：『他展開雙手。』慶閑禪師說：『從哪裡學來這些虛頭？』黃龍慧南大笑。慶閑禪師也展開雙手。黃龍慧南呵斥他。又問：『𢤱𢤱鬆鬆，兩人共用一個碗，怎麼理解？』慶閑禪師說：『百雜碎。』黃龍慧南說：『整個大地都是一座須彌山（Sumeru，佛教宇宙觀中的中心山）。』
【English Translation】 English version: （Zen Master Sixin） went south into the mountains to pay respects (to Zen Master Huanglong Huinan). The day was already evening. An attendant monk announced him. Zen Master (Huanglong Huinan) walked out in his shoes, speaking as he went: 'Bring a candle, let's see what his face looks like, that he should have a reputation that resounds throughout the universe. Sixin is truly amazing. Bring him closer, I want to see if he is a true uncle-master, or a false one.' Zen Master (Huanglong Huinan) then struck (Zen Master Sixin) in the chest with a fist. (Zen Master Sixin) said, 'Indeed, it is the real thing.' Thereupon (Zen Master Sixin) bowed to (Zen Master Huanglong Huinan). Host and guest were very happy together.
Zen Master Qingxian of Longqing (a Dharma heir of Huanglong Nan)
Zen Master Qingxian of Longqing Monastery on Mount Ren in Jizhou, was a son of the Zhuo family of Fuzhou. He visited more than twenty places. Later, he visited Huanglong Huinan at Huangbo Mountain. Huanglong Huinan asked, 'Where do you come from?' Zen Master Qingxian said, 'Baizhang Mountain.' Huanglong Huinan said, 'When did you leave there?' Zen Master Qingxian said, 'The thirteenth day of the first month.' Huanglong Huinan said, 'Your heels must be very sore, I'll give you thirty blows.' Zen Master Qingxian said, 'Not just thirty blows.' Huanglong Huinan scolded, 'You've been traveling for so long, and you don't have a bit of spirit.' Zen Master Qingxian said, 'Hundreds of thousands of Buddhas are also like this.' Huanglong Huinan said, 'Coming here like this, have you ever reached the realm of the Buddhas even in the slightest?' Zen Master Qingxian said, 'The Buddhas may not have reached Qingxian's realm.' Huanglong Huinan asked, 'What is the place of your birth affinity?' Zen Master Qingxian said, 'I ate white porridge in the morning, and now I feel hungry again.' Huanglong Huinan asked, 'What does my hand look like compared to a Buddha's hand?' Zen Master Qingxian said, 'Playing the pipa under the moon.' Huanglong Huinan asked, 'What does my foot look like compared to a donkey's foot?' Zen Master Qingxian said, 'A heron standing in the snow is not the same color.' Huanglong Huinan sighed and looked at him, saying, 'You shaved your beard and hair, what should you do it for?' Zen Master Qingxian said, 'Just to be free from affairs.' Huanglong Huinan said, 'In that case, several clear chimes are outside of right and wrong, a free man is between heaven and earth.' Zen Master Qingxian said, 'What are you saying?' Huanglong Huinan said, 'A clever monk.' Zen Master Qingxian said, 'It's not necessary.' Huanglong Huinan said, 'There is an Upadhyaya Bian here, show your brilliance.' Zen Master Qingxian said, 'What are his strengths?' Huanglong Huinan said, 'What if he pats you on the back?' Zen Master Qingxian said, 'What for?' Huanglong Huinan said, 'He spreads out his hands.' Zen Master Qingxian said, 'Where did you learn these empty tricks?' Huanglong Huinan laughed loudly. Zen Master Qingxian also spread out his hands. Huanglong Huinan scolded him. He then asked, '𢤱𢤱鬆鬆, two people share a bowl, how do you understand it?' Zen Master Qingxian said, 'A mixed mess.' Huanglong Huinan said, 'The entire earth is Mount Sumeru (Sumeru, the central mountain in the Buddhist cosmology).'
山。撮來掌中。汝又作么生會。師曰。兩重公案。曰這裡從汝胡言漢語。若到同安。如何過得。(時英邵武。在同安作首座。師欲往見之)師曰。渠也須到這個田地始得。曰忽被渠指火罏曰。這個是黑漆火罏。那個是黑漆香卓。甚處是不到處。師曰。慶閑面前。且從恁么說話。若是別人。笑和尚去。黃龍拍一拍。師便喝。明日同看僧堂曰。好僧堂。師曰。極好工夫。曰好在甚處。師曰。一梁拄一柱。曰此未是好處。師曰。和尚又作么生。黃龍以手指曰。這柱得與么圓。那枋得與么匾。師曰。人天大善知識。須是和尚始得。即趨去。明日侍立。黃龍問。得坐披衣。向後如何施設。師曰。遇方即方。遇圓即圓。曰汝與么說話。猶帶唇齒在。師曰。慶閑即與么。和尚作么生。曰近前來為汝說。師拊掌曰。三十年用底。今朝捉敗黃龍大笑曰。一等是精靈。師拂袖而去。由是學者爭歸之。
泐潭洪英禪師(黃龍南法嗣)
隆興府泐潭洪英禪師。閱華嚴十明論。乃證宗要。即詣黃檗南禪師席。黃檗與語達旦。曰荷擔大法。盡在爾躬厚自愛○又往見翠巖真點胸。方入室。真問曰。女子出定意旨如何。師引手掏真膝而去。真笑曰。賣匙箸客未在。真自是知其機辯。脫略窠臼。大稱賞之。
雪峰道圓禪師(黃龍南法嗣
【現代漢語翻譯】 山，撮來掌中，你又作什麼理解？』（山：指代佛法真理，撮來掌中：比喻對佛法真理的掌握） 師父說：『這是兩重公案。』（公案：禪宗用語，指難以理解的禪語或問題） 他說：『這裡隨你胡說八道，如果到了同安，你如何過得去？』（同安：地名，時英禪師在同安的首座） 師父說：『他也必須達到這個境界才行。』 他說：『如果被他指著火爐說：「這個是黑漆火爐，那個是黑漆香桌，哪裡是沒有到達的地方？」』 師父說：『在慶閑（慶閑：人名，指時英禪師）面前，且隨你這麼說話。如果是別人，會笑話和尚你。』 黃龍（黃龍：指黃龍慧南禪師）拍了一下手。師父便喝了一聲。 明天一同去看僧堂，他說：『好僧堂。』 師父說：『極好的功夫。』 他說：『好在哪裡？』 師父說：『一梁拄一柱。』 他說：『這還不是好處。』 師父說：『和尚你又怎麼看？』 黃龍用手指著說：『這柱子多麼圓，那枋子多麼扁。』 師父說：『人天大善知識，必須是和尚你才行。』 隨即離開。 明天侍立在旁，黃龍問：『得到坐具和袈裟，向後如何施設？』 師父說：『遇方則方，遇圓則圓。』 他說：『你這麼說話，還帶著唇齒。』 師父說：『慶閑就是這樣。和尚你又如何？』 他說：『近前來為你說明。』 師父拍手說：『三十年用的東西，今天被我捉住了。』 黃龍大笑說：『一樣是精靈。』 師父拂袖而去。因此，學人都爭相歸附他。
泐潭洪英禪師（黃龍南（黃龍慧南禪師）的法嗣）
隆興府（南宋）泐潭洪英禪師，閱讀《華嚴十明論》，於是證悟宗要。隨即前往黃檗南禪師處。黃檗與他徹夜長談，說：『荷擔大法的重任，全在你身上，要好好自愛。』 又前往拜見翠巖真禪師。剛進入禪房，真禪師便問：『女子出定的意旨如何？』 師父伸手去摸真禪師的膝蓋，然後離開。真禪師笑著說：『賣匙箸的客人還沒到。』 真禪師從此知道他的機敏善辯，不落俗套，大大地稱讚他。
雪峰道圓禪師（黃龍南（黃龍慧南禪師）的法嗣）
【English Translation】 'The mountain, picked up in the palm of the hand, how do you understand it?' (Mountain: refers to the truth of the Dharma, picked up in the palm of the hand: a metaphor for grasping the truth of the Dharma) The master said, 'This is a double koan.' (Koan: a Zen term, referring to difficult-to-understand Zen sayings or questions) He said, 'Here you can talk nonsense, but if you go to Tong'an, how will you get through?' (Tong'an: place name, Shi Ying was the head seat in Tong'an) The master said, 'He must also reach this state.' He said, 'If he points to the stove and says, "This is a black lacquer stove, that is a black lacquer incense table, where is the place that has not been reached?"' The master said, 'In front of Qingxian (Qingxian: person's name, referring to Zen Master Shi Ying), just let you talk like this. If it were someone else, they would laugh at you, monk.' Huanglong (Huanglong: refers to Zen Master Huanglong Huinan) clapped his hands. The master then shouted. Tomorrow, let's go see the monks' hall together, he said, 'Good monks' hall.' The master said, 'Excellent skill.' He said, 'Where is it good?' The master said, 'One beam supports one pillar.' He said, 'This is not the good part.' The master said, 'How do you see it, monk?' Huanglong pointed with his finger and said, 'How round this pillar is, how flat that rafter is.' The master said, 'A great and good teacher of humans and gods, it must be you, monk.' Then he left. The next day, standing by his side, Huanglong asked, 'Having obtained the sitting cloth and robe, how will you proceed afterwards?' The master said, 'Meet square with square, meet round with round.' He said, 'Speaking like this, you still have lips and teeth.' The master said, 'Qingxian is like this. How about you, monk?' He said, 'Come closer and I will explain it to you.' The master clapped his hands and said, 'What I have been using for thirty years, I have caught you today.' Huanglong laughed loudly and said, 'We are both clever.' The master flicked his sleeves and left. Therefore, scholars vied to return to him.
Zen Master Hongying of Letan (Successor of Huanglong Nan (Zen Master Huanglong Huinan))
Zen Master Hongying of Letan in Longxing Prefecture (Southern Song Dynasty), after reading the 'Tenfold Illumination Treatise of the Avatamsaka Sutra,' he realized the essence of the sect. He then went to Zen Master Huangbo Nan. Huangbo talked with him all night and said, 'The responsibility of carrying the great Dharma is entirely on your shoulders, cherish yourself.' He also went to visit Zen Master Cuiyan Zhen. Just entering the room, Zen Master Zhen asked, 'What is the meaning of a woman emerging from samadhi?' The master reached out and touched Zen Master Zhen's knee and left. Zen Master Zhen laughed and said, 'The guest selling spoons and chopsticks has not yet arrived.' From then on, Zen Master Zhen knew his wit and eloquence, not falling into clichés, and greatly praised him.
Zen Master Daoyuan of Xuefeng (Successor of Huanglong Nan (Zen Master Huanglong Huinan))
)
南安軍雪峰道圓禪師。南雄人也。依積翠日宴坐。下板時。二僧論野狐話。一云。不昧因果。也未脫得野狐身。一云。不落因果。又何曾墮野狐來。師聞之悚然。因詣積翠庵。渡澗猛省。述偈曰。不落不昧。僧俗本無忌諱。丈夫氣宇如王。爭受囊藏被蓋。一條楖栗任縱橫。野狐跳入金毛隊。積翠見為助喜。
穹窿智圓禪師(定慧信法嗣)
蘇州穹窿智圓禪師。上堂。福臻不說禪。無事日高眠。有問祖師意。連擉兩三拳。大眾且道。為甚麼如此。不合惱亂山僧睡。
南嶽下十三世(臨濟下九世)
五祖法演禪師(白雲端法嗣)
蘄州五祖法演禪師。綿州鄧氏子。祝髮受具。習唯識百法論。因聞菩薩入見道時。智與理冥。境與神會。不分能證所證。西天外道。嘗難比丘曰。既不分能證所證。卻以何為證。無能對者。外道貶之。令不鳴鐘鼓。反披袈裟。三藏奘法師至彼。救此義曰。如人飲水。冷暖自知。乃通其難。師曰。冷暖則可知矣。作么生是自知底事。遂質本講曰。不知自知之理如何。本講莫疏其問。但誘曰。汝欲明此。當往南方。扣傳佛心宗者。師即負笈出關。所見尊宿。無不以此咨決。所疑終不破。洎謁圓照本禪師。古今因緣會盡。唯不會僧問興化。四方八面來時如何。
【現代漢語翻譯】 現代漢語譯本 南安軍雪峰道圓禪師，是南雄人。他依附積翠日宴坐。下板時，有兩個僧人談論野狐的故事。一個說：『不昧因果，也未能脫離野狐之身。』另一個說：『不落因果，又何曾墮入野狐道？』禪師聽了，感到震驚。於是前往積翠庵，渡過溪澗時猛然醒悟，寫了一首偈：『不落不昧，僧俗本來就沒有禁忌。大丈夫氣概如王者，怎能忍受囊藏被蓋？一條楖栗隨意縱橫，野狐跳入金毛獅子隊。』積翠禪師見了，為他感到高興。
穹窿智圓禪師（定慧信的法嗣）
蘇州穹窿智圓禪師，上堂說法：『福到了不說禪，無事時睡到日上三竿。有人問什麼是祖師的意旨，就連續打他兩三拳。』各位，你們說，為什麼要這樣做？不要打擾老衲睡覺！』
南嶽下十三世（臨濟下九世）
蘄州五祖法演禪師，是綿州鄧氏之子。剃度受戒后，學習《唯識百法論》。因為聽到菩薩進入見道時，智慧與真理相合，境界與精神相會，不分能證和所證。西天的外道曾經為難比丘說：『既然不分能證和所證，那麼用什麼來證明？』沒有人能回答。外道因此貶低他們，讓他們不能敲鐘擊鼓，反而要反穿袈裟。三藏奘法師（玄奘）到那裡，解釋了這個義理說：『如同人喝水，冷暖自己知道。』才解決了這個難題。法演禪師說：『冷暖是可以知道的，那麼什麼是自己知道的那個事呢？』於是問講師：『不知道自知的道理是什麼？』講師不直接回答他的問題，只是引導他說：『你想要明白這個，應當前往南方，去拜訪那些傳承佛心宗的人。』法演禪師於是揹著書箱出關，所見到的尊宿，無不用這個問題去請教，但始終不能解開疑惑。直到拜見圓照本禪師，古今的因緣都明白了，唯獨不明白僧人問興化：『四面八方來時如何？』
【English Translation】 English version Zen Master Daoyuan of Xuefeng in Nan'an Army was a native of Nanxiong. He relied on Jicui Ri to sit in meditation. When the board was lowered, two monks discussed the story of the wild fox. One said, 'Not being ignorant of cause and effect, one still has not escaped the body of a wild fox.' The other said, 'Not falling into cause and effect, how could one have fallen into the way of a wild fox?' The Zen master was startled upon hearing this. Therefore, he went to Jicui Hermitage, and upon crossing the stream, he suddenly awakened and composed a verse: 'Neither falling nor being ignorant, there are originally no taboos for monks and laity. A great man's spirit is like a king, how can he bear to be hidden in a bag and covered? A single staff of chestnut wood is allowed to roam freely, and the wild fox jumps into the golden lion troop.' Jicui Zen Master was delighted to see this.
Zen Master Zhiyuan of Qionglong (Successor of Dinghui Xin)
Zen Master Zhiyuan of Qionglong in Suzhou, ascended the hall and said: 'When fortune arrives, I don't talk about Zen, and sleep until the sun is high when there is nothing to do. If someone asks about the meaning of the Patriarch, I will hit him two or three times.' Everyone, tell me, why is it like this? Don't disturb this old monk's sleep!'
Thirteenth Generation from Nanyue (Ninth Generation from Linji)
Zen Master Fayan of Wuzu in Qizhou was the son of the Deng family in Mianzhou. After shaving his head and receiving the precepts, he studied the Vijnaptimatrata-siddhi Sastra (Treatise on the Establishment of the Doctrine of Consciousness-Only). Because he heard that when a Bodhisattva enters the path of seeing, wisdom and truth are in harmony, and the realm and spirit meet, without distinguishing between the able and the object of proof. A heretic from the Western Heaven once challenged the bhiksu (monk), saying: 'Since there is no distinction between the able and the object of proof, then what is used to prove?' No one could answer. The heretic therefore belittled them, not allowing them to ring the bells and drums, but instead making them wear the kasaya (monk's robe) backwards. Tripitaka (Three Baskets of Buddhist Teachings) Master Xuanzang arrived there and explained this principle, saying: 'Like a person drinking water, one knows whether it is cold or warm.' Only then was the difficulty resolved. Zen Master Fayan said: 'Coldness and warmth can be known, so what is the matter of knowing oneself?' Therefore, he asked the lecturer: 'I do not know what the principle of self-knowing is?' The lecturer did not directly answer his question, but only guided him, saying: 'If you want to understand this, you should go to the South and visit those who transmit the Mind School of the Buddha.' Zen Master Fayan then carried his books and left the pass, and he consulted all the venerable monks he met with this question, but he was never able to resolve his doubts. It was not until he visited Zen Master Yuanzhao Ben that the causes and conditions of the past and present were all understood, but he alone did not understand the monk's question to Xinghua: 'What is it like when it comes from all directions?'
興化云。打中間底。僧作禮。興化云。我昨日赴個村齋。中途遇一陣卒風暴雨。卻向古廟裡避得過。請益圓照。圓照曰。此是臨濟下因緣。須是問他家兒孫始得。師遂謁浮山遠禪師。請益前話。浮山曰。我有個譬喻說似你。你一似個三家村裡賣柴漢子。把個匾擔。向十字街頭。立地問人。中書堂今日商量甚麼事。師默計曰。若如此。大故未在。浮山一日語師曰。吾老矣。恐虛度子光陰。可往依白雲。此老雖後生。吾未識面。但見其頌臨濟三頓棒話。有過人處。必能了子大事。師潸然禮辭。至白雲。遂舉僧問南泉摩尼珠話請問。白雲叱之。師領悟。獻投機偈曰。山前一片閑田地。叉手叮嚀問祖翁。幾度賣來還自買。為憐松竹引清風。白雲特印可。令掌磨事。未幾白雲至。語師曰。有數禪客。自廬山來。皆有悟入處。教伊說。亦說得有來由。舉因緣問伊亦明得。教伊下語亦下得。祇是未在。師於是大疑。私自計曰。既悟了。說亦說得。明亦明得。如何卻未在。遂參究累日。忽然省悟。從前寶惜。一時放下。走見白雲。白雲為手舞足蹈。師亦一笑而已。師后曰。吾因茲出一身白汗。便明得下載清風。白雲一日示眾曰。古人道。如鏡鑄像。像成后。鏡在甚麼處。眾下語。皆不契。舉以問師。師近前問訊曰。也不較多。白雲笑曰
。須是道者始得。乃命分座。開示方來○問如何是臨濟下事。師曰。五逆聞雷。曰如何是雲門下事。師曰。紅旗閃爍。曰如何是曹洞下事。師曰。馳書不到家。曰如何是溈仰下事。師曰。斷碑橫古路。僧禮拜。師曰。何不問法眼下事。曰留與和尚。師曰。巡人犯夜○問牛頭未見四祖時如何。師曰。頭上戴累垂。曰見后如何。師曰。青布遮前。曰未見時為甚麼百鳥衘華獻。師曰。富與貴是人之所欲。曰見后為甚麼不衘華獻。師曰。貧與賤是人之所惡○問如何是佛。師曰。露胸跣足。曰如何是法。師曰。大赦不放。曰如何是僧。師曰。釣魚船上謝三郎(徑山杲云。此三轉語。一轉具三玄三要四料揀四賓主。洞山五位。雲門三句。百千法門無量妙義。若人揀得。許你具一隻眼)○三佛侍師。於一亭上夜話。及歸燈已滅。師于暗中曰。各人下一轉語。佛鑒曰。綵鳳舞丹霄。佛眼曰。鐵蛇橫古路。佛果曰。看腳下。師曰。滅吾宗者。乃克勤爾。
提刑郭祥正居士(白雲端法嗣)
提刑郭祥正。字功甫。號凈空居士。志樂泉石。不羨紛華。因謁白雲。白雲上堂曰。夜來枕上。作得個山頌。謝功甫大儒。廬山二十年之舊。今日遠訪白雲之勤。當須舉與大眾請。已後分明舉似諸方。此頌豈唯謝功甫大儒。直要與天下有鼻孔
【現代漢語翻譯】 現代漢語譯本：必須是得道的人才能理解。於是命令僧人分列座位。開示來自各方的人。有人問：『什麼是臨濟宗（Linji）的宗旨？』 師父說：『五逆之徒聽到雷聲。』 又問：『什麼是雲門宗（Yunmen）的宗旨？』 師父說：『紅旗閃爍。』 又問：『什麼是曹洞宗（Caodong）的宗旨？』 師父說：『信件無法寄到家。』 又問：『什麼是溈仰宗（Weiyang）的宗旨？』 師父說：『斷裂的石碑橫在古老的道路上。』 僧人禮拜。師父說：『為什麼不問法眼宗（Fayan）的宗旨？』 僧人說：『留給和尚您來說。』 師父說：『巡邏的人違反宵禁。』 有人問：『牛頭禪師（Niutou）未見四祖（Sizu）時如何？』 師父說：『頭上戴著累贅的東西。』 又問：『見四祖后如何？』 師父說：『用青布遮住前面。』 又問：『未見四祖時，為什麼百鳥銜花獻給他？』 師父說：『富有和尊貴是人們所追求的。』 又問：『見四祖后，為什麼不銜花獻給他？』 師父說：『貧窮和卑賤是人們所厭惡的。』 有人問：『什麼是佛？』 師父說：『袒露胸膛，赤著腳。』 又問：『什麼是法？』 師父說：『大赦天下也不放過。』 又問：『什麼是僧？』 師父說：『在釣魚船上感謝三郎。』（徑山杲（Jingshan Gao）說：『這三句轉語，一句包含三玄三要四料揀四賓主，洞山五位（Dongshan Five Ranks），雲門三句（Yunmen Three Statements），百千法門無量妙義。如果有人能辨別出來，就允許你擁有一隻慧眼。』） 三位佛侍奉師父，在一個亭子上夜談。等到回去時燈已經熄滅。師父在黑暗中說：『每個人說一句轉語。』 佛鑒（Fojian）說：『彩色的鳳凰在紅色的天空中飛舞。』 佛眼（Foyan）說：『鐵蛇橫在古老的道路上。』 佛果（Foguo）說：『看腳下。』 師父說：『滅我宗派的人，就是克勤（Keqin）你啊。』 提刑郭祥正居士（白雲端（Baiyunduan）的法嗣） 提刑郭祥正，字功甫，號凈空居士，喜愛泉石，不羨慕繁華。因為拜訪白雲禪師（Baiyun）。白雲禪師上堂說法時說：『昨晚在枕頭上，創作了一首山頌，感謝功甫大儒，在廬山（Lushan）二十年的舊情，今天遠道來訪白雲的勤勞。應當舉出來給大家聽聽，以後分明地告訴各方。這首頌歌豈止是感謝功甫大儒，簡直是要與天下有鼻孔的人』。
【English Translation】 English version: Only a Taoist can understand this. Then he ordered the monks to divide the seats and enlighten those who came from all directions. A monk asked: 'What is the matter of the Linji (Linji) school?' The master said: 'The five rebellious people hear the thunder.' He asked: 'What is the matter of the Yunmen (Yunmen) school?' The master said: 'The red flag is flashing.' He asked: 'What is the matter of the Caodong (Caodong) school?' The master said: 'The letter cannot be sent home.' He asked: 'What is the matter of the Weiyang (Weiyang) school?' The master said: 'The broken stele lies across the ancient road.' The monk bowed. The master said: 'Why don't you ask about the Fayan (Fayan) school?' The monk said: 'Leave it to the abbot.' The master said: 'The patrolman violates the curfew.' Someone asked: 'What was Niutou (Niutou) Zen master like before he met the Fourth Patriarch (Sizu)?' The master said: 'Wearing cumbersome things on his head.' He asked: 'What was he like after meeting the Fourth Patriarch?' The master said: 'Covering the front with blue cloth.' He asked: 'Why did hundreds of birds offer flowers to him before he met the Fourth Patriarch?' The master said: 'Wealth and honor are what people desire.' He asked: 'Why didn't they offer flowers to him after he met the Fourth Patriarch?' The master said: 'Poverty and lowliness are what people hate.' Someone asked: 'What is Buddha?' The master said: 'Exposing the chest and walking barefoot.' He asked: 'What is Dharma?' The master said: 'A general amnesty does not release.' He asked: 'What is Sangha?' The master said: 'Thanking Sanlang on a fishing boat.' (Jingshan Gao said: 'These three turning phrases, one phrase contains the Three Mysteries and Three Essentials, Four Distinctions and Four Guests and Hosts, Dongshan Five Ranks, Yunmen Three Statements, hundreds of thousands of Dharma gates and immeasurable wonderful meanings. If someone can distinguish them, you are allowed to have one eye of wisdom.') Three Buddhas served the master and had a night talk in a pavilion. When they returned, the lamp had gone out. The master said in the dark: 'Everyone say a turning phrase.' Fojian said: 'A colorful phoenix dances in the red sky.' Foyan said: 'An iron snake lies across the ancient road.' Foguo said: 'Watch your feet.' The master said: 'The one who destroys my sect is Keqin.' Layman Guo Xiangzheng, the Judicial Intendant (a Dharma successor of Baiyunduan (Baiyunduan)) Guo Xiangzheng, the Judicial Intendant, whose style name was Gongfu and whose alias was Layman Jingkong, loved springs and rocks and did not envy prosperity. Because he visited Zen Master Baiyun (Baiyun). When Zen Master Baiyun ascended the hall to preach, he said: 'Last night on the pillow, I composed a mountain ode, thanking the great scholar Gongfu for his twenty years of friendship in Lushan (Lushan), and for his diligence in visiting Baiyun from afar today. It should be brought up for everyone to listen to, and clearly told to all parties later. This ode is not only to thank the great scholar Gongfu, but also to be shared with everyone in the world who has nostrils.'
衲僧。脫卻著肉汗衫。莫言不道。乃曰。上大人丘乙己。化三千七十士。爾小生八九子。佳作仁可知禮也。公切疑。后聞小兒誦之。忽有省。以書報白雲。白雲以偈答曰。藏身不用縮頭。斂跡何須收腳。金烏半夜遼天。玉兔趕他不著○元祐中。往衢之南禪。謁泉萬卷。請升座。公趨前拈香曰。海邊枯木。入手成香。爇向爐中。橫穿香積如來鼻孔。作此大事。須是對眾白過始得。云居老人。有個無縫布衫。分付南禪禪師。著得不長不短。進前則諸佛讓位。退步則海水澄波。今日顰呻。六種震動。遂召曰。大眾還委悉么。有意氣時添意氣。不風流處也風流。泉曰。遞相鈍置。公曰。因誰致得○崇寧初到五祖。命五祖升座。公趨前拈香曰。此一瓣香。爇向爐中。供養我堂頭法兄禪師。伏願于方廣座上。擘開面門。放出先師形相。與他諸人描邈。何以如此。白雲巖畔舊相逢。往日今朝事不同。夜靜水寒魚不食。一爐香散白蓮峰。五祖遂曰。曩謨薩怛哆缽啰野。恁么恁么。幾度白雲溪上望。黃梅華向雪中開。不恁么不恁么。嫩柳垂金線。且要應時來。不見龐居士問馬大師云。不與萬法為侶者。是甚麼人。大師云。待汝一口吸盡西江水。即向汝道。大眾一口。吸盡西江水。萬丈深潭窮到底。掠彴不是趙州橋。明月清風安可比○后又
【現代漢語翻譯】 現代漢語譯本： 衲僧（指僧人）。脫掉身上穿著的汗衫。不要說我沒告訴你。於是說：『上大人丘乙己，化三千七十士，爾小生八九子，佳作仁可知禮也。』（這是一段文字遊戲，類似於兒童識字歌） 公（指某位禪師或居士）對此感到疑惑。後來聽到小孩子誦讀這段文字，忽然有所領悟。於是寫信告訴白雲（指白雲守端禪師）。白雲用偈語回覆說：『藏身不用縮頭，斂跡何須收腳。金烏（指太陽）半夜遼天，玉兔（指月亮）趕他不著。』 元祐（1086-1094）年間，前往衢州的南禪寺，拜見泉萬卷禪師，請他升座說法。 公趨步上前拈香說道：『海邊的枯木，入手變成香。點燃在香爐中，橫穿香積如來（指西方凈土的佛）的鼻孔。』要做成這樣的大事，必須當著大眾說明白才行。云居老人（指道膺禪師），有個無縫的布衫，交付給南禪禪師。穿著不長不短，進前則諸佛讓位，退步則海水平靜。今日皺眉呻吟，六種震動。』於是呼喚道：『大眾還明白嗎？有意氣時添意氣，不風流處也風流。』 泉萬卷禪師說：『互相耽誤。』 公說：『因誰造成的？』 崇寧（1102-1106）年初，到達五祖寺，請五祖禪師升座。 公趨步上前拈香說道：『這一瓣香，點燃在香爐中，供養我堂頭的法兄禪師。』 伏願（希望）他在方廣座上，擘開面門，放出先師的形相，讓其他人描摹。 為什麼這樣做呢？白雲巖畔舊相逢，往日今朝事不同。夜靜水寒魚不食，一爐香散白蓮峰。 五祖於是說：『曩謨薩怛哆缽啰野（皈命一切如來）。』 這樣這樣，幾度在白雲溪上遙望，黃梅的梅花向雪中開放。 不這樣不這樣，嫩柳垂下金線，且要應時而來。 不見龐居士問馬大師說：『不與萬法為侶者，是什麼人？』 馬大師說：『等你一口吸盡西江水，就告訴你。』 大眾一口吸盡西江水，萬丈深潭窮到底。掠彴（簡易橋樑）不是趙州橋，明月清風怎麼能相比。 後來又...
【English Translation】 English version: A na seng (衲僧, a Buddhist monk). Take off the sweat-soaked shirt you're wearing. Don't say I didn't tell you. Then he said: 'Shang da ren qiu yi ji, hua san qian qi shi shi, er xiao sheng ba jiu zi, jia zuo ren ke zhi li ye.' (上大人丘乙己，化三千七十士，爾小生八九子，佳作仁可知禮也. This is a word game, similar to a children's literacy rhyme). The master (referring to a certain Chan master or layperson) was puzzled by this. Later, upon hearing children reciting this passage, he suddenly had an epiphany. So he wrote a letter to Baiyun (白雲, referring to Chan Master Baiyun Shouduan). Baiyun replied with a verse: 'Hiding the body, no need to shrink the head; concealing traces, no need to retract the feet. The golden crow (金烏, referring to the sun) in the middle of the night in the vast sky; the jade rabbit (玉兔, referring to the moon) cannot catch up with it.' During the Yuanyou (元祐, 1086-1094) era, he went to Nanchansi (南禪寺, N禪 Temple) in Quzhou, to visit Quan Wanjuan (泉萬卷, Quan Wanjuan) Chan Master, requesting him to ascend the seat and preach the Dharma. The master stepped forward to offer incense, saying: 'The withered wood by the sea, turns into incense in hand. Burning it in the incense burner, it pierces horizontally through the nostrils of Xiangji Rulai (香積如來, referring to the Buddha of the Western Pure Land).' To accomplish such a great matter, it must be explained clearly to the public. Old Man Yunju (云居, referring to Chan Master Daoying) has a seamless cloth robe, entrusted to Nanchansi (南禪寺, N禪 Temple) Chan Master. Wearing it neither too long nor too short, advancing, all Buddhas give way; retreating, the sea water becomes calm. Today, frowning and groaning, six kinds of vibrations.' Then he called out: 'Does the assembly understand? When there is spirit, add spirit; even in places without elegance, there is elegance.' Quan Wanjuan Chan Master said: 'Deluding each other.' The master said: 'Who caused it?' In the early years of Chongning (崇寧, 1102-1106), he arrived at Wuzu Temple (五祖寺, Fifth Ancestor Temple), requesting Wuzu Chan Master to ascend the seat. The master stepped forward to offer incense, saying: 'This one incense stick, burned in the incense burner, is offered to my Dharma brother Chan Master in the hall.' I humbly wish that he, on the Fangguang seat, would split open his face and release the image of the former teacher, so that others may depict it. Why do this? We met at Baiyun Cliff in the past; today's affairs are different from those of the past. The night is quiet, the water is cold, and the fish do not eat; a furnace of incense scatters over White Lotus Peak.' Wuzu then said: 'Namo Sad Tatagata Sugataya (曩謨薩怛哆缽啰野, Homage to all Tathagatas).' Like this, like this, how many times have I gazed from Baiyun Creek, the plum blossoms of Huangmei bloom in the snow. Not like this, not like this, the tender willow hangs golden threads, and it must come in due season. Haven't you seen Layman Pang ask Master Ma: 'What kind of person is it who does not associate with the myriad dharmas?' Master Ma said: 'When you have swallowed the entire West River in one gulp, I will tell you.' The assembly swallows the entire West River in one gulp, reaching the bottom of the ten-thousand-zhang deep pool. The simple bridge is not Zhao Zhou Bridge; how can the bright moon and clear breeze be compared?' Later again...
到保寧。亦請升座。公拈香曰。法鼓既鳴。寶香初爇。楊岐頂𩕳門。請師重著楔。保寧卓拄杖一下曰。著楔已竟。大眾證明。又卓一下。便下座○又到云居。請佛印升座。公拈香曰。覺地相逢一何早。鶻臭布衫今脫了。要識云居一句玄。珍重後園驢吃草。召大眾曰。此一瓣香。熏天炙地去也。佛印曰。今日不著便。被這漢當面涂糊。便打。乃曰。謝公千里來相訪。共話東山竹徑深。借與一龍騎出洞。若逢天旱便為霖。擲拄杖下座。公拜起。佛印曰。收得龍么。公曰。已在這裡。佛印曰。作么生騎。公擺手作舞便行。佛印拊掌曰。祇有這漢。猶較些子。
黃龍悟新禪師(黃龍心法嗣)
隆興府黃龍死心悟新禪師。韶州黃氏子。生有紫肉。幕左肩右袒。如僧伽梨狀。遊方至黃龍。謁晦堂。晦堂豎拳問曰。喚作拳頭則觸。不喚作拳頭則背。汝喚作甚麼。師罔措。經二年。方領解。然尚談辯。無所抵捂。晦堂患之。偶與語。至其銳。晦堂遽曰。住住說食。豈能飽人。師窘乃曰。某到此。弓折箭盡。望和尚慈悲。指個安樂處。晦堂曰。一塵飛而翳天。一芥墮而覆地。安樂處政忌上座許多骨董。直須死卻無量劫來全心乃可耳。師趨出。一日聞知事捶行者。而迅雷忽震。即大悟。趨見晦堂。忘納其屨。即自譽曰。天下人
【現代漢語翻譯】 現代漢語譯本： 到保寧（地名）。也請（保寧寺的住持）升座說法。黃庭堅拈香說道：『法鼓已經敲響，寶香初次點燃。楊岐派的頂門關鍵，請老師重新安上楔子。』保寧寺住持用拄杖敲了一下地面，說道：『安楔子已經完畢，大眾可以作證。』又敲了一下，便走下座位。又到云居（地名），請佛印禪師升座說法。黃庭堅拈香說道：『覺悟之地相逢多麼早啊，破舊的僧衣如今也脫掉了。想要認識云居寺一句玄妙的話，請珍重後園的驢子吃草。』（黃庭堅）召集大眾說道：『這一瓣香，熏天炙地去了。』佛印禪師說道：『今天不落俗套，被這人當面塗抹。』便打了一下（黃庭堅），說道：『謝公千里迢迢來拜訪，共同談論東山寺竹林深處的美景。借給你一條龍騎出山洞，如果遇到天旱就降下甘霖。』（佛印禪師）扔下拄杖走下座位。黃庭堅拜謝起身。佛印禪師問道：『收回那條龍了嗎？』黃庭堅說：『已經在這裡了。』佛印禪師說：『怎麼騎？』黃庭堅擺手跳舞便離開了。佛印禪師拍手說道：『只有這個人，還算稍微好一些。』
黃龍悟新禪師（黃龍心（晦堂祖心）法嗣）
隆興府（南宋年間1163-1164）黃龍死心悟新禪師，是韶州人黃氏之子。出生時身上有紫色肉塊，左肩袒露，右肩覆蓋，如同穿著僧伽梨（袈裟）的樣子。遊方參學來到黃龍山，拜見晦堂祖心禪師。晦堂祖心禪師豎起拳頭問道：『說是拳頭就錯了，說不是拳頭也錯了，你說是甚麼？』悟新禪師不知如何回答。經過兩年，才有所領悟，然而仍然喜歡談論辯解，沒有止境。晦堂祖心禪師為此感到憂慮。一次與他談話，談到他的銳氣時，晦堂祖心禪師突然說：『住口！說食物，怎麼能讓人吃飽？』悟新禪師窘迫，於是說：『我到這裡，弓也折斷了，箭也用完了，希望和尚慈悲，指點一個安樂的地方。』晦堂祖心禪師說：『一粒塵土飛起就能遮蔽天空，一棵小草掉落就能覆蓋大地，安樂的地方最忌諱你這些舊東西。必須徹底死去無量劫以來的全部心念才可以。』悟新禪師快步走出。一天，聽到知事僧鞭打行者，忽然迅雷震響，悟新禪師當下大悟。跑去拜見晦堂祖心禪師，甚至忘記穿好鞋子，隨即讚歎道：『天下人』
【English Translation】 English version: Arriving at Baoning (place name), he was also invited to ascend the seat (to deliver a Dharma talk). Huang Tingjian (a famous scholar-official) offered incense and said, 'The Dharma drum has already sounded, and the precious incense is freshly lit. The crucial point of the Yangqi school, please, teacher, re-insert the wedge.' The abbot of Baoning Monastery struck the ground once with his staff and said, 'The insertion of the wedge is already complete; the assembly can bear witness.' He struck it again and then descended from the seat. He then went to Yunju (place name) and invited Zen Master Foyin to ascend the seat. Huang Tingjian offered incense and said, 'How early we meet in the land of enlightenment! The tattered robe is now cast off. If you want to know the profound saying of Yunju Monastery, please cherish the donkey eating grass in the back garden.' He addressed the assembly, saying, 'This piece of incense permeates heaven and earth.' Zen Master Foyin said, 'Today, not being conventional, I am being smeared in the face by this man.' He then struck (Huang Tingjian) and said, 'Thank you, Master Xie, for coming from a thousand miles away to visit, discussing the beautiful scenery deep in the bamboo path of Dongshan Monastery. I lend you a dragon to ride out of the cave; if there is a drought, it will bring timely rain.' Zen Master Foyin threw down his staff and descended from the seat. Huang Tingjian bowed and stood up. Zen Master Foyin asked, 'Have you retrieved the dragon?' Huang Tingjian said, 'It is already here.' Zen Master Foyin said, 'How do you ride it?' Huang Tingjian waved his hands, danced, and then left. Zen Master Foyin clapped his hands and said, 'Only this man is still somewhat better.'
Zen Master Wuxin of Huanglong (Successor of Huanglong Xin (Huitang Zuxin))
Zen Master Sixin Wuxin of Huanglong in Longxing Prefecture (Southern Song Dynasty 1163-1164) was a native of Shaozhou, surnamed Huang. He was born with purple flesh, his left shoulder bare and his right shoulder covered, like wearing a sanghati (robe). Traveling to study, he arrived at Huanglong Mountain and visited Zen Master Huitang Zuxin. Zen Master Huitang Zuxin raised his fist and asked, 'To call it a fist is wrong; to say it is not a fist is also wrong. What do you call it?' Zen Master Wuxin did not know how to answer. After two years, he had some understanding, but he still liked to talk and argue endlessly. Zen Master Huitang Zuxin was worried about this. Once, while talking to him, when he reached his sharpness, Zen Master Huitang Zuxin suddenly said, 'Stop! Talking about food, how can it satisfy people?' Zen Master Wuxin was embarrassed and said, 'I have come here, and my bow is broken, and my arrows are exhausted. I hope the abbot will be compassionate and point out a place of peace.' Zen Master Huitang Zuxin said, 'A speck of dust flying up can obscure the sky, and a blade of grass falling can cover the earth. The place of peace most avoids your old things. You must completely die to all the thoughts of countless kalpas.' Zen Master Wuxin quickly walked out. One day, he heard the monastic officer whipping a worker, and suddenly thunder rumbled. Zen Master Wuxin had a great enlightenment. He ran to see Zen Master Huitang Zuxin, even forgetting to put on his shoes properly, and immediately exclaimed, 'People of the world'
。總是參得底禪。某是悟得底。晦堂笑曰。選佛得甲科。何可當也。因號死心叟。
黃龍惟清禪師(黃龍心法嗣)
隆興府黃龍靈源惟清禪師。本州陳氏子。印心於晦堂。每謂人曰。今之學者。未脫生死。病在甚麼處。病在偷心未死耳。然非其罪。為師者之罪也。如漢高帝。紿韓信而殺之。信雖死。其心果死乎。古之學者。言下脫生死。效在甚麼處。在偷心已死。然非學者自能爾。實為師者鉗錘妙密也。如梁武帝御大殿見侯景。不動聲氣。而景之心已枯竭無餘矣。諸方所說。非不美麗。要之如趙昌畫華。華雖逼真。而非真華也。
泐潭善清禪師(黃龍心法嗣)
隆興府泐潭草堂善清禪師。南雄州何氏子。初謁大溈喆禪師。無所得。后謁黃龍。黃龍示以風幡話。久而不契。一日黃龍問。風幡話子作么生會。師曰。迥無入處。乞師方便。黃龍曰。子見貓兒捕鼠乎。目睛不瞬。四足踞地。諸根順向。首尾一直。擬無不中。子誠能如是。心無異緣。六根自靜。默然而究。萬無失一也。師從是屏去閑緣。歲余豁然契悟。以偈告黃龍曰。隨隨隨。昔昔昔。隨隨隨後無人識。夜來明月上高峰。元來祇是這個賊。黃龍頷之。復告之曰。得道非難。弘道為難。弘道猶在己。說法為人難。既明之後。在力行之。大
【現代漢語翻譯】 現代漢語譯本： 總是能參透最深奧的禪理。某自認為已經徹悟。晦堂笑著說：『選佛都能考中甲等，這怎麼能比得上呢！』因此，人們稱他為死心叟。
黃龍惟清禪師（黃龍心法嗣）
隆興府（今江西省南昌市）黃龍靈源惟清禪師，本州陳氏之子，從晦堂處印證了心法。他經常對人說：『現在的學佛之人，未能脫離生死輪迴，病根在哪裡呢？病在偷心不死罷了。』然而，這並非他們的罪過，而是為師者的罪過啊！就像漢高帝劉邦，欺騙韓信並將他殺害。韓信雖然死了，他的偷心果真死了嗎？古時候的學佛之人，一聽聞佛法就能脫離生死輪迴，效驗在哪裡呢？就在於偷心已經死了。然而，這並非學佛之人自己能夠做到，實在是為師者鉗錘功夫精妙啊！就像梁武帝在御殿上見到侯景，不動聲色，而侯景的野心就已經枯竭無餘了。各方所說的道理，並非不美好，但要像趙昌畫的花一樣，花雖然逼真，卻不是真花啊！』
泐潭善清禪師（黃龍心法嗣）
隆興府（今江西省南昌市）泐潭草堂善清禪師，南雄州何氏之子，最初拜見大溈喆禪師，沒有得到開悟。後來拜見黃龍禪師。黃龍禪師用風幡的典故來開示他，很久都沒有領悟。一天，黃龍禪師問：『你對風幡的典故是怎麼理解的？』善清禪師說：『完全找不到入處，請老師指點。』黃龍禪師說：『你見過貓兒捕老鼠嗎？眼睛一眨不眨，四肢緊抓地面，所有的感官都集中在一個方向，從頭到尾一條直線，想要捕捉的目標沒有不中的。你如果真能像這樣，心中沒有其他的雜念，六根自然清靜，默默地探究，萬無一失啊！』善清禪師從此摒棄了閑雜的事務，一年多后豁然開悟，用偈語告訴黃龍禪師說：『隨隨隨，昔昔昔，隨隨隨後無人識。夜來明月上高峰，元來祇是這個賊。』黃龍禪師點頭認可。又告誡他說：『得道並不難，弘道才難。弘道還在於自己，說法教化他人更難。開悟之後，要在力行啊！』
【English Translation】 English version: He always deeply understood Chan (Zen) principles. Someone considered himself to have attained enlightenment. Huitang (Master Huitang) smiled and said, 'To pass the imperial examination for selecting Buddhas with the highest grade, how can that be compared!' Therefore, he was called 'Old Man Dead Heart'.
Chan Master Weiqing of Huanglong (Successor of the Huanglong Lineage)
Chan Master Weiqing of Lingyuan Temple in Huanglong, Longxing Prefecture (Nanchang, Jiangxi Province), was a son of the Chen family from this prefecture. He had his mind sealed by Huitang. He often said to people, 'Today's Buddhist practitioners have not escaped the cycle of birth and death. Where does the problem lie? The problem lies in the fact that the 'thieving mind' has not died.' However, it is not their fault, but the fault of the teachers. It's like Emperor Gao of Han (Liu Bang) deceiving Han Xin and killing him. Although Han Xin died, did his 'thieving mind' truly die? Ancient Buddhist practitioners could escape the cycle of birth and death upon hearing the Dharma. Where does the effect lie? It lies in the fact that the 'thieving mind' has already died. However, this is not something that Buddhist practitioners can do on their own; it is truly due to the exquisite and precise guidance of the teachers! It's like Emperor Wu of Liang seeing Hou Jing in the imperial palace, remaining calm and composed, while Hou Jing's ambition had already withered away completely. The principles spoken of in various places are not without beauty, but they are like the flowers painted by Zhao Chang. Although the flowers are lifelike, they are not real flowers!'
Chan Master Shanqing of Letan (Successor of the Huanglong Lineage)
Chan Master Shanqing of Letan Thatched Cottage in Longxing Prefecture (Nanchang, Jiangxi Province), was a son of the He family from Nanxiong Prefecture. He initially visited Chan Master Dawei Zhe but gained no enlightenment. Later, he visited Huanglong. Huanglong used the story of the wind and the banner to instruct him, but he did not understand for a long time. One day, Huanglong asked, 'How do you understand the story of the wind and the banner?' Shanqing said, 'I cannot find any entry point. Please, teacher, give me guidance.' Huanglong said, 'Have you seen a cat catching a mouse? Its eyes do not blink, its four feet grip the ground, all its senses are focused in one direction, from head to tail in a straight line, it never misses its target. If you can truly be like this, with no other distracting thoughts in your mind, your six senses will naturally be quiet, silently investigate, and you will never fail!' From then on, Shanqing abandoned idle affairs, and after more than a year, he suddenly attained enlightenment. He told Huanglong in a verse: 'Follow, follow, follow, past, past, past, follow, follow, after, no one knows. Last night, the bright moon rose to the peak, originally, it was just this thief.' Huanglong nodded in agreement. He further advised him, 'Attaining the Way is not difficult, propagating the Way is difficult. Propagating the Way still depends on oneself, explaining the Dharma to others is even more difficult. After enlightenment, one must strive to practice it!'
凡宗師說法。一句中具三玄。一玄中具三要。子入處真實。得坐披衣。向後自看。自然七通八達去。師復依止七年。乃辭遍訪叢林。后出世黃龍。終於泐潭。
青原惟信禪師(黃龍心法嗣)
吉州青原惟信禪師。上堂。老僧三十年前。未參禪時。見山是山。見水是水。及至後來。親見知識。有個入處。見山不是山。見水不是水。而今得個休歇處。依前見山祇是山。見水祇是水。大眾。這三般見解。是同是別。有人緇素得出。許汝親見老僧。
夾山曉純禪師(黃龍心法嗣)
澧州夾山靈泉院曉純禪師。嘗以木刻作一獸。師子頭牛足馬身。每升堂時。持出示眾曰。喚作師子。又是馬身。喚作馬身。又是牛足。且道。畢竟喚作甚麼。令僧下語。莫有契者。
保福本權禪師(黃龍心法嗣)
漳州保福本權禪師。臨漳人也。性質直。而勇於道。乃于晦堂舉拳處。徹證根源。機辯捷出。黃山谷。初有所入。問晦堂。此中誰可與語。晦堂曰。漳州權。師方督役開田。山谷同晦堂往。致問曰。直歲還知露柱生兒么。師曰。是男是女。山谷擬議。師揮之。晦堂謂曰。不得無禮。師曰。這木頭。不打更待何時。山谷大笑。
太史黃庭堅居士(黃龍心法嗣)
太史山谷居士黃庭堅。字魯直
【現代漢語翻譯】 現代漢語譯本 凡是宗師說法，一句之中包含三重玄妙，每一重玄妙又包含三重精要。你若能真實地進入其中，便能安坐並披上袈裟，向後看看自己，自然會七通八達。這位宗師又依止了七年，才告辭去各處叢林參訪，後來在黃龍寺開法，最終圓寂于泐潭。
青原惟信禪師（黃龍心法嗣）
吉州青原惟信禪師上堂說法：『老僧三十年前，未參禪的時候，見山是山，見水是水。等到後來，親近善知識，有所領悟，見山不是山，見水不是水。如今得到一個休歇的地方，依舊見山只是山，見水只是水。』大眾，這三種見解，是相同還是不同？有人能夠分辨清楚，才算真正見到了老僧。
夾山曉純禪師（黃龍心法嗣）
澧州夾山靈泉院曉純禪師，曾經用木頭雕刻了一個怪獸，是獅子的頭，牛的腳，馬的身子。每次升座說法的時候，就拿出來給大眾看，說：『說它是獅子，又是馬的身子；說它是馬的身子，又是牛的腳。那麼，到底應該叫它什麼呢？』讓僧人回答，沒有人能夠契合他的意思。
保福本權禪師（黃龍心法嗣）
漳州保福本權禪師，是臨漳人，天性耿直，而且勇於求道，於是在晦堂禪師舉拳的地方，徹底證悟了根源，機鋒辯才敏捷。黃山谷（黃庭堅的別號），最初有所領悟，問晦堂禪師：『這裡面誰可以與我談論？』晦堂禪師說：『漳州權。』當時本權禪師正在督工開墾田地，黃山谷與晦堂禪師一同前往，向他請教說：『直歲（值年太歲）還知道露柱（寺廟中的柱子）生孩子嗎？』本權禪師說：『是男是女？』黃山谷正在思索，本權禪師就揮手打他。晦堂禪師說：『不得無禮。』本權禪師說：『這木頭，不打更待何時？』黃山谷大笑。
太史黃庭堅居士（黃龍心法嗣）
太史山谷居士黃庭堅，字魯直
【English Translation】 English version Whenever a master expounds the Dharma, a single sentence contains three mysteries, and each mystery contains three essentials. If you can truly enter into it, you can sit peacefully and don the robe, and looking back at yourself, you will naturally be unobstructed in all directions. This master then stayed for another seven years before taking leave to visit various monasteries. Later, he established the Dharma at Huanglong Temple and eventually passed away at Letan.
Chan Master Weixin of Qingyuan (Successor of the Huanglong Lineage)
Chan Master Weixin of Qingyuan in Jizhou ascended the Dharma seat and said: 'Thirty years ago, when this old monk had not yet practiced Chan, I saw mountains as mountains and water as water. Later, when I approached a wise teacher and had some understanding, I saw mountains not as mountains and water not as water. Now I have found a place of rest, and I see mountains simply as mountains and water simply as water.' Monks, are these three views the same or different? If someone can clearly distinguish them, then they have truly seen this old monk.
Chan Master Xiaochun of Jiashan (Successor of the Huanglong Lineage)
Chan Master Xiaochun of Lingquan Monastery on Jiashan Mountain in Lizhou once carved a strange beast out of wood, with the head of a lion, the feet of an ox, and the body of a horse. Every time he ascended the Dharma seat, he would take it out and show it to the assembly, saying: 'If I call it a lion, it has the body of a horse; if I call it a horse, it has the feet of an ox. Then, what should I call it?' He asked the monks to answer, but no one could match his meaning.
Chan Master Benquan of Baofu (Successor of the Huanglong Lineage)
Chan Master Benquan of Baofu in Zhangzhou was a native of Linzhang, with a straightforward nature and courageous in pursuing the Dao. Thus, at the place where Master Huitang raised his fist, he thoroughly realized the source, and his eloquence was quick and sharp. Huang Shangu (Huang Tingjian's alias), having initially gained some insight, asked Master Huitang: 'Who here can I talk to?' Master Huitang said: 'Benquan of Zhangzhou.' At that time, Master Benquan was supervising the reclamation of fields. Huang Shangu and Master Huitang went together, and Huang Shangu asked him: 'Does the Zhisui (the annual deity) know that the dew pillar (pillar in a temple) has given birth to a child?' Master Benquan said: 'Is it a boy or a girl?' Huang Shangu was contemplating, and Master Benquan waved his hand and struck him. Master Huitang said: 'You must not be rude.' Master Benquan said: 'If I don't hit this piece of wood now, when should I wait?' Huang Shangu laughed loudly.
Layman Huang Tingjian, Grand Historian (Successor of the Huanglong Lineage)
Layman Huang Tingjian, Grand Historian, also known as Shangu, courtesy name Luzhi
。以般若夙習。雖膴仕澹如也。出入宗門。未有所向。好作艷詞。嘗謁圓通秀禪師。秀呵曰。大丈夫。翰墨之妙。甘施於此乎。秀方戒李伯時畫馬事。公誚之曰。無乃復置我于馬腹中邪。秀曰。汝以艷語。動天下人淫心。不止馬腹中。正恐生泥犁耳。公悚然悔謝。由是絕筆。惟孳孳于道。著發願文。痛戒酒色。但朝粥午飯而已。往依晦堂。乞指徑捷處。晦堂曰。祇如仲尼道。二三子以我為隱乎。吾無隱乎爾者。太史居當如何理論。公擬對。晦堂曰。不是不是。公迷悶不已。一日侍晦堂山行次。時巖桂盛放。晦堂曰。聞木樨華香么。公曰聞。晦堂曰。吾無隱乎爾。公釋然。即拜之曰。和尚得恁么老婆心切。晦堂笑曰。祇要公到家耳。久之謁云巖死心新禪師。隨眾入室。死心見。張目問曰。新長老死。學士死。燒作兩堆灰。向甚麼處相見。公無語。死心約出曰。晦堂處參得底。使未著在。后左官黔南。道力愈勝。于無思念中。頓明死心所問。報以書曰。往年嘗蒙苦苦提撕。長如醉夢。依俙在光影中。蓋疑情不盡。命根不斷。故望崖而退耳。謫官在黔南。道中晝臥。覺來忽爾尋思。被天下老和尚。謾了多少。惟有死心道人不肯。乃是第一相為也。
秘書吳恂居士(黃龍心法嗣)
秘書吳恂居士。字德夫。居晦堂
【現代漢語翻譯】 現代漢語譯本：憑藉著前世修習般若（智慧）的功底，即使身居顯位也淡泊名利。出入禪宗門庭，卻還沒有明確的方向。喜歡創作艷詞，曾經拜訪圓通秀禪師（禪宗大師）。秀禪師呵斥他說：『大丈夫，精妙的文筆，怎麼能甘願用在這種地方呢？』秀禪師正在告誡李伯時畫馬的事情。吳恂居士開玩笑說：『莫非您又要將我置於馬腹中嗎？』秀禪師說：『你用艷語，動搖天下人的淫心，不止是馬腹中，恐怕要墮入泥犁（地獄）啊。』吳恂居士驚恐地懺悔道歉，從此絕筆，只勤勉于修道。寫下發愿文，痛戒酒色，每天只吃早粥和午飯。前往依止晦堂禪師，請求指點一條簡捷的修行路徑。晦堂禪師說：『就像孔子說的，弟子們以為我有什麼隱瞞嗎？我沒有什麼隱瞞的啊。太史（吳恂居士的官職）您打算如何理解呢？』吳恂居士想要回答，晦堂禪師說：『不是，不是。』吳恂居士感到迷惑不解。一天，侍奉晦堂禪師在山中行走，當時巖桂盛開。晦堂禪師說：『聞到木樨花（桂花）的香味了嗎？』吳恂居士說：『聞到了。』晦堂禪師說：『我沒有什麼隱瞞的啊。』吳恂居士頓時醒悟，立刻拜謝說：『和尚您真是如此婆婆媽媽，用心良苦啊！』晦堂禪師笑著說：『只希望您能到家（開悟）啊。』過了很久，吳恂居士拜謁云巖死心新禪師（禪宗大師）。跟隨眾人進入禪室，死心禪師見到他，睜大眼睛問道：『新長老死了，學士（吳恂居士的官職）也死了，燒成兩堆灰，要在什麼地方相見？』吳恂居士無言以對。死心禪師約定時間讓他出去說：『在晦堂禪師那裡參悟到的東西，還沒有用上啊。』後來吳恂居士被貶官到黔南，道力更加精進。在無思無念中，頓時明白了死心禪師所問的問題。寫信回覆說：『往年曾經蒙受您苦苦提撕，長久以來就像在醉夢中，依稀在光影之中，是因為疑情沒有斷盡，命根沒有斷絕，所以望崖而退啊。被貶官在黔南，在路途中白天睡覺，醒來忽然尋思，被天下的老和尚，欺騙了多少。只有死心道人（死心禪師）不肯欺騙，才是真正為我著想啊。』
秘書吳恂居士（黃龍心法嗣）
秘書吳恂居士，字德夫，居住在晦堂。
【English Translation】 English version: Relying on the accumulated Prajna (wisdom) from previous lives, he remained detached from fame and fortune even in a high position. He frequented Zen monasteries but had not yet found a clear direction. He enjoyed writing sensual poetry and once visited Zen Master Yuantong Xiu (a Zen master). Zen Master Xiu scolded him, saying, 'A great man, how can you willingly waste your exquisite writing skills on such things?' Zen Master Xiu was then cautioning Li Boshi about painting horses. Wu Xun jokingly said, 'Are you perhaps going to put me back into the horse's belly?' Zen Master Xiu said, 'You use sensual language to stir up lust in the hearts of people all over the world. It's not just the horse's belly; I fear you will fall into Naraka (hell).' Wu Xun was frightened and repented, ceasing to write such poetry from then on, and diligently devoted himself to cultivating the Way. He wrote a vow, strictly abstaining from wine and sex, and only ate porridge for breakfast and rice for lunch. He went to rely on Zen Master Huitang, requesting guidance on a shortcut to practice. Zen Master Huitang said, 'Just like Confucius said, do you disciples think I am hiding something? I am hiding nothing from you. How do you, Grand Secretary (Wu Xun's official title), intend to understand this?' Wu Xun tried to answer, but Zen Master Huitang said, 'No, no.' Wu Xun felt confused and perplexed. One day, while attending Zen Master Huitang on a walk in the mountains, osmanthus flowers were in full bloom. Zen Master Huitang said, 'Do you smell the fragrance of the osmanthus flowers?' Wu Xun said, 'I do.' Zen Master Huitang said, 'I am hiding nothing from you.' Wu Xun suddenly awakened and immediately bowed, saying, 'Venerable Monk, you are so motherly and kind, with such good intentions!' Zen Master Huitang smiled and said, 'I only hope you can return home (achieve enlightenment).' After a long time, Wu Xun visited Zen Master Yunyan Sixin Xin (a Zen master). He followed the assembly into the Zen hall. Zen Master Sixin saw him, opened his eyes wide, and asked, 'Elder Xin is dead, and the Grand Secretary (Wu Xun's official title) is also dead, burned into two piles of ashes. Where will they meet?' Wu Xun was speechless. Zen Master Sixin made an appointment for him to come out and said, 'What you have learned from Zen Master Huitang has not been put to use.' Later, Wu Xun was demoted to Qiannan, and his spiritual strength became even greater. In a state of no thought, he suddenly understood the question Zen Master Sixin had asked. He wrote a letter in reply, saying, 'In the past, I was fortunate to receive your earnest guidance, but for a long time, it was like being in a drunken dream, vaguely in the shadows, because my doubts were not completely exhausted, and the root of my life was not severed, so I retreated at the edge of the cliff. Being demoted to Qiannan, I slept during the day on the road, and upon waking up, I suddenly thought, how much have I been deceived by the old monks of the world. Only Daoist Sixin (Zen Master Sixin) was unwilling to deceive me and was truly thinking of me.'
Secretary Wu Xun Layman (Successor of the Huanglong Mind Dharma)
Secretary Wu Xun Layman, styled Defu, resided in Huitang.
。入室次。晦堂謂曰。平生學解記憶多聞。即不問你。父母未生已前。道將一句來。公擬議。晦堂以拂子擊之。即領深旨。連呈三偈。其後曰。咄這多知俗漢。咬盡古今公案。忽于狼藉堆頭。拾得𧏙螂糞彈。別明不直分文。萬兩黃金不換。等閑拈出示人。祇為走盤難看。咦。
褒親有瑞禪師(東林總法嗣)
東京褒親旌德院有瑞佛海禪師。興化軍陳氏子。初參黃龍南禪師。黃龍問。汝為人事來。為佛法來。師曰。為佛法來。黃龍曰。若為佛法來。即今便分付。遂打一拂子。師曰。和尚也不得惱亂人。黃龍即器之。后依照覺。深悟玄奧。
萬杉紹慈禪師(東林總法嗣)
廬山萬杉院紹慈禪師。桂州趙氏子。參照覺。問曰。世尊付金襕外。別傳何物。照覺舉拂子。師曰。畢竟作么生。照覺以拂子驀口打。師擬開口。照覺又打。師於是有省。遂奪拂子便禮拜。照覺曰。汝見何道理便禮拜。師曰。拂子屬某甲了也。照覺曰。三十年老將。今日被小卒折倒。自此玄風大振。推為東林上首。
慧圓上座(東林總法嗣)
慧圓上座。開封酸棗干氏子。性椎魯。然勤渠祖道。堅坐不臥。居數歲。得度出遊廬山。至東林。每以己事請問。朋輩見其貌陋。舉止乖疏。皆戲侮之。一日行殿庭中。忽足顛
【現代漢語翻譯】 入室后，晦堂禪師對他說：『平生所學的知識、記憶和見聞再多，我都不問你。我只問你，在父母未生你之前，說一句來。』他正要思量，晦堂禪師就用拂子打他。他當下領悟了深奧的旨意，接連呈上三首偈頌。其中一首說：『咄，這多知的俗漢，咬盡了古今的公案。忽然在狼藉的堆頭，拾得𧏙螂糞彈。別說明不值分文，萬兩黃金不換。等閑拈出示人，只為走盤難看。咦。』
褒親有瑞禪師（東林總法嗣）
東京褒親旌德院有瑞佛海禪師，是興化軍陳氏之子。最初參訪黃龍南禪師。黃龍禪師問：『你是爲了人情世故而來，還是爲了佛法而來？』禪師說：『爲了佛法而來。』黃龍禪師說：『若是爲了佛法而來，我現在就分付給你。』於是打了一下拂子。禪師說：『和尚也不要惱亂人。』黃龍禪師因此器重他。後來依止照覺禪師，深深地領悟了玄奧。
萬杉紹慈禪師（東林總法嗣）
廬山萬杉院紹慈禪師，是桂州趙氏之子。參訪照覺禪師，問道：『世尊傳付金襕袈裟之外，還別傳了什麼？』照覺禪師舉起拂子。禪師說：『到底是什麼？』照覺禪師用拂子朝他口上打去。禪師剛要開口，照覺禪師又打。禪師因此有所省悟，於是奪過拂子便禮拜。照覺禪師說：『你見到了什麼道理便禮拜？』禪師說：『拂子屬於我了。』照覺禪師說：『三十年的老將，今天被小卒折倒。』從此玄風大振，被推為東林寺的上首。
慧圓上座（東林總法嗣）
慧圓上座，是開封酸棗干氏之子。天性愚笨遲鈍，然而勤奮于祖師的道業，堅持坐禪不臥。過了幾年，剃度出家，遊歷到廬山，來到東林寺。常常以自己的事情請教他人，同伴們見他相貌醜陋，舉止乖張疏遠，都戲弄侮辱他。一天，在殿庭中行走，忽然腳下顛簸。
【English Translation】 After entering the room, Huìtáng said to him, 'I won't ask you about your lifelong learning, memory, and extensive knowledge. I only ask you to say a word before your parents gave birth to you.' As he was about to contemplate, Huìtáng struck him with a whisk. He immediately understood the profound meaning and presented three verses in succession. One of them said, 'Bah, this knowledgeable layman has chewed up all the ancient and modern cases. Suddenly, in a messy pile, he picked up a dung beetle's pellet. Don't say it's not worth a penny; ten thousand taels of gold wouldn't exchange it. Casually picking it out to show people is just because it's hard to look at on a plate. Alas!'
Chan Master Bāoqīn Yǒuruì (Successor of the Dōnglín Lineage)
Chan Master Yǒuruì Fóhǎi of Jīngdé Monastery in Bāoqīn, Dōngjīng, was a son of the Chén family of Xīnghuà Army. He initially visited Chan Master Huánglóng Nán. Huánglóng asked, 'Have you come for human affairs or for the Buddha-dharma?' The master said, 'For the Buddha-dharma.' Huánglóng said, 'If you have come for the Buddha-dharma, I will entrust it to you now.' Then he struck him with a whisk. The master said, 'The Abbot shouldn't confuse people.' Huánglóng therefore valued him. Later, he relied on Zhàojué and deeply understood the profound mysteries.
Chan Master Wànsān Shàocí (Successor of the Dōnglín Lineage)
Chan Master Shàocí of Wànsān Monastery on Mount Lú was a son of the Zhào family of Guìzhōu. He visited Zhàojué and asked, 'What else did the World-Honored One transmit besides the golden Kāsāya robe?' Zhàojué raised his whisk. The master said, 'What is it after all?' Zhàojué struck him in the mouth with the whisk. As the master was about to open his mouth, Zhàojué struck him again. The master then had an awakening and snatched the whisk, then bowed. Zhàojué said, 'What principle did you see that made you bow?' The master said, 'The whisk belongs to me now.' Zhàojué said, 'A thirty-year-old general has been overthrown by a young soldier today.' From then on, the profound wind greatly flourished, and he was promoted to be the head of Dōnglín Monastery.
Senior Monk Huìyuán (Successor of the Dōnglín Lineage)
Senior Monk Huìyuán was a son of the Gān family of Suānzǎo, Kāifēng. He was naturally dull and clumsy, but diligent in the ancestral way, firmly sitting in meditation without lying down. After several years, he was ordained and traveled to Mount Lú, arriving at Dōnglín Monastery. He often asked others about his own affairs. His companions, seeing his ugly appearance and awkward behavior, all ridiculed and insulted him. One day, while walking in the temple courtyard, he suddenly stumbled.
而仆。瞭然開悟。作偈。俾行者書于壁曰。這一交這一交。萬兩黃金也合消。頭上笠腰下包。清風明月杖頭挑。即日離東林。眾傳至照覺。照覺大喜曰。衲子參究若此。善不可加。令人跡其所往。竟無知者(大慧武庫謂。證悟颙語。非也)。
內翰蘇軾居士(東林總法嗣)
內翰東坡居士蘇軾。字子瞻。因宿東林。與照覺論無情話有省。黎明獻偈曰。溪聲便是廣長舌。山色豈非清凈身。夜來八萬四千偈。他日如何舉似人。未幾抵荊南。聞玉泉皓禪師機鋒不可觸。公擬抑之。即微服求見。玉泉問。尊官高姓。公曰。姓秤。乃秤天下長老底秤。玉泉喝曰。且道這一喝重多少。公無對。(徑山信代云。定盤星爆也)於是尊禮之。(徑山信云。何不旱恁么)後過金山。有寫公照容者。公戲題曰。心似已灰之木。身如不繫之舟。問汝平生功業。黃州惠州瓊州(徑山信頌云。黃州惠州瓊州。去去來來獨偶。剛得一根秤子。喝下還是空手。落落拓拓一生。妙在舌頭會摟。作萬古之斯文。同秋風之抖擻。儼似石灰布袋。狼藉不用苕帚。更問如何若何。不會說禪。只會吃肉吞酒)。
兜率從悅禪師(寶峰文法嗣)
隆興府兜率從悅禪師。贛州熊氏子。初首眾于道吾。領數衲。謁云蓋智和尚。云蓋與語未數句。盡
【現代漢語翻譯】 現代漢語譯本： 而僕人（而仆，指一個身份卑微的人，這裡指作者自己）。豁然開悟。作了一首偈（偈，佛教詩歌），讓行者寫在墻上說：『這一交這一交（交，指交往、交易，這裡指與佛法的相遇）。萬兩黃金也值得消耗。頭上戴著斗笠，腰間繫著包裹。清風明月伴著我手中的枴杖。』當天就離開了東林寺。眾人將此事傳到了照覺禪師那裡。照覺禪師非常高興地說：『修行人參禪悟道如果能達到這種程度，真是好到了極點。』派人去追蹤他的去向，最終沒有人知道他去了哪裡（大慧武庫說，這是證悟颙的語錄，並非如此）。
內翰蘇軾居士（東林總的法嗣）
內翰東坡居士蘇軾（蘇軾，1037-1101），字子瞻。因為住在東林寺，與照覺禪師討論無情說法的問題有所領悟。黎明時獻偈說：『溪流的聲音就是廣長的舌頭（廣長舌，佛的三十二相之一，指佛說法時舌相廣大）。山巒的景色難道不是清凈的法身（清凈身，指佛的清凈法身）？昨夜領悟了八萬四千個偈（八萬四千偈，形容佛法之多），將來如何向別人講述呢？』不久後到達荊南，聽說玉泉皓禪師的機鋒銳利不可觸犯，蘇軾打算挫其銳氣，於是便微服求見。玉泉禪師問：『尊官貴姓？』蘇軾回答說：『姓秤（秤，稱量之意），是用來稱量天下長老的秤。』玉泉禪師呵斥道：『那麼你說說這一喝有多重？』蘇軾無言以對。（徑山信禪師評論說：『定盤星爆裂了』）於是恭敬地向玉泉禪師行禮。（徑山信禪師說：『為什麼不一開始就這樣呢？』）後來經過金山寺，有人畫了蘇軾的畫像，蘇軾開玩笑地在畫像上題詩說：『心就像已經燒成灰燼的木頭，身體如同沒有繫纜繩的船。問我平生做了什麼功業，我被貶謫到黃州、惠州、瓊州。（黃州，1080-1084年蘇軾被貶謫的地方；惠州，1094-1097年蘇軾被貶謫的地方；瓊州，1097-1100年蘇軾被貶謫的地方）』（徑山信禪師頌揚說：『黃州、惠州、瓊州，來來去去獨自漂流。好不容易得到一桿秤，一聲喝下還是兩手空空。一生潦倒不羈，妙在舌頭會說。創作萬古流傳的文章，如同秋風般抖擻精神。就像石灰袋子，散落一地不用笤帚打掃。再問如何如何，不會說禪，只會吃肉喝酒。』）
兜率從悅禪師（寶峰文的法嗣）
隆興府（隆興府，南宋時期的行政區劃）兜率從悅禪師，是贛州熊氏的兒子。最初在道吾寺帶領僧眾，帶領幾個僧人，拜訪云蓋智和尚。云蓋和尚與他說了沒幾句話，就完全瞭解了他的情況。
【English Translation】 English version: And I, a humble servant (referring to the author himself). Suddenly attained enlightenment. Composed a verse, instructing the traveler to write it on the wall, saying: 'This encounter, this encounter (encounter, referring to the meeting with the Dharma). Even ten thousand taels of gold would be worth spending. A bamboo hat on my head, a bag around my waist. The clear breeze and bright moon accompany the staff in my hand.' That very day, he left Donglin Temple. The crowd spread the word to Zen Master Zhaojue. Zen Master Zhaojue was overjoyed and said: 'If a practitioner can reach this level of Chan enlightenment, it is truly the ultimate good.' He sent people to track his whereabouts, but no one ever knew where he went (Da Hui Wu Ku said that this was the saying of Zhengwu Yong, which is not true).
Scholar Su Shi (Successor of Donglin Zong)
Scholar Su Shi, styled Zizhan, because he stayed at Donglin Temple, had some understanding when discussing the issue of insentient beings preaching the Dharma with Zen Master Zhaojue. At dawn, he presented a verse saying: 'The sound of the stream is the broad and long tongue (broad and long tongue, one of the thirty-two marks of the Buddha, referring to the Buddha's extensive tongue when preaching the Dharma). Isn't the color of the mountains the pure Dharma body (pure body, referring to the pure Dharma body of the Buddha)? Last night, I understood eighty-four thousand verses (eighty-four thousand verses, describing the vastness of the Buddha's teachings), how will I tell others about them in the future?' Not long after, he arrived in Jingnan and heard that Zen Master Yuquan Hao's wit was sharp and unassailable. Su Shi intended to blunt his sharpness, so he sought an audience in disguise. Zen Master Yuquan asked: 'What is your honorable surname, official?' Su Shi replied: 'My surname is Scale (scale, meaning to weigh), the scale used to weigh the elders of the world.' Zen Master Yuquan rebuked: 'Then tell me, how much does this shout weigh?' Su Shi was speechless. (Zen Master Jingshan Xin commented: 'The fixed star exploded.') Thereupon, he respectfully paid his respects to Zen Master Yuquan. (Zen Master Jingshan Xin said: 'Why not do it this way from the beginning?') Later, he passed by Jinshan Temple, and someone painted a portrait of Su Shi. Su Shi jokingly inscribed a poem on the portrait, saying: 'My heart is like wood already turned to ashes, my body is like a boat without moorings. Ask me what merits I have accomplished in my life, I have been exiled to Huangzhou, Huizhou, and Qiongzhou (Huangzhou, where Su Shi was exiled from 1080-1084; Huizhou, where Su Shi was exiled from 1094-1097; Qiongzhou, where Su Shi was exiled from 1097-1100).' (Zen Master Jingshan Xin praised: 'Huangzhou, Huizhou, Qiongzhou, coming and going alone. Finally got a scale, a shout down or empty-handed. A lifetime of uninhibited, wonderful in the tongue will hold. Create eternal articles, like the autumn wind shaking. Like a lime bag, scattered on the ground without sweeping. Ask again how, will not say Zen, only eat meat and drink wine.')
Zen Master Congyue of Doushuai (Successor of Baofeng Wen)
Zen Master Congyue of Doushuai in Longxing Prefecture (Longxing Prefecture, an administrative division during the Southern Song Dynasty), was the son of the Xiong family of Ganzhou. Initially leading the monks at Daowu Temple, he led several monks to visit Abbot Yun'gai Zhi. Abbot Yun'gai spoke with him for only a few sentences and completely understood his situation.
知所蘊。乃笑曰。觀首座氣質不凡。奈何出言吐氣。如醉人邪。師面熱汗下曰。愿和尚。不吝慈悲。云蓋復與語錐劄之。師茫然。遂求入室。云蓋曰。曾見法昌遇和尚否。師曰。曾看他語錄。自了可也。不願見之。云蓋曰。曾見洞山文和尚否。師曰。關西子沒頭腦。拖一條布裙。作尿臭氣。有甚長處。云蓋曰。你但向尿臭氣處參取。師依教即謁洞山。深領奧旨。復謁云蓋。云蓋曰。見關西子后。大事如何。師曰。若不得和尚指示。洎乎蹉過一生。遂禮謝。師復謁真凈。后出世鹿苑。有清素者。久參慈明。寓居一室。未始與人交。師因食蜜漬荔枝。偶清素過門。師呼曰。此老人鄉果也。可同食之。清素曰。自先師亡后。不得此食久矣。師曰。先師為誰。清素曰。慈明也。某忝執侍十三年耳。師乃疑駭曰。十三年堪忍執侍之役。非得其道而何。遂饋以余果。稍稍親之。清素問師。所見者何人。曰洞山文。清素曰。文見何人。師曰。黃龍南。清素曰。南匾頭見先師。不久法道大振如此。師益疑駭。遂袖香詣清素作禮。清素起避之曰。吾以福薄。先師授記。不許為人。師益恭。清素乃曰。憐子之誠。違先師之記。子平生所得。試語我。師具通所見。清素曰。可以入佛。而不能入魔。師曰。何謂也。清素曰。豈不見古人道。末後
一句。始到牢關。如是累月。清素乃印可。仍戒之曰。文示子者。皆正知正見。然子離文太早不能盡其妙。吾今為子點破。使子受用得大自在。他日切勿嗣吾也。師後嗣真凈。如素所戒○一日漕使無盡居士張公商英。按部過分寧。請五院長老。就云巖說法。師最後登座。橫拄杖曰。適來諸善知識。橫拈豎放。直立斜拋。換步移身。藏頭露角。既于學士面前。各納敗闕。未免吃兜率手中痛棒。到這裡。不由甘與不甘。何故。見事不平爭忍得。衲僧正令自當行。卓拄杖下座○室中。設三語以驗學者。一曰。撥草擔風。祇圖見性。即今上人性。在甚麼處。二曰。識得自性。方脫生死。眼光落地時。作么生脫。三曰。脫得生死。便知去處。四大分離。向甚麼處去○元祐六年冬。浴訖集眾說偈曰。四十有八。聖凡盡殺。不是英雄。龍安路滑。奄然而化。
法雲杲禪師(寶峰文法嗣)
東京法雲佛照杲禪師。自妙年遊方。謁圓通璣禪師。入室次。圓通舉。僧問投子。大死底人。卻活時如何。投子曰。不許夜行。投明須到。意作么生。師曰。恩大難酬。圓通大喜。遂命首眾。至晚為眾秉拂。機遲而訥。眾笑之。師有𧹞色。次日于僧堂點茶。因觸茶瓢墜地。見瓢跳。乃得應機三昧。后依真凈。因讀祖偈曰。心同虛空界。示
【現代漢語翻譯】 現代漢語譯本： 一句。剛到牢關，像這樣過了幾個月，清素才認可了他。仍然告誡他說：『給你的文章，都是正確的知見。但是你離開文字太早，不能完全領會其中的妙處。我現在為你點破，使你能夠得到大的自在。將來千萬不要繼承我的衣缽。』 師父後來傳給了真凈，正如清素所告誡的那樣。一天，漕使無盡居士張公商英，按部巡視經過分寧，邀請五院的長老，到云巖說法。禪師最後登上座位，橫著拄杖說：『剛才各位善知識，橫拈豎放，直立斜拋，換步移身，藏頭露角，已經在學士面前，各自認輸了。免不了要吃兜率手中的痛棒。到了這裡，不由得你甘心不甘心。為什麼呢？見到不平的事怎能忍受？衲僧的正令自然要實行。』說完，放下拄杖走下座位。 在禪房中，設定了三個問題來檢驗學人。一是：『撥開草叢，挑起風塵，只爲了見到自性，那麼現在你的自性，在什麼地方？』二是：『認識到自性，才能脫離生死，眼光落地的時候，要怎麼脫離？』三是：『脫離了生死，便知道去處，四大分離的時候，要向什麼地方去？』元祐六年（1091年）冬天，沐浴完畢后召集眾人說偈語：『四十八年，聖凡都殺。不是英雄，龍安路滑。』說完就安然而逝。
法雲杲禪師(寶峰文的法嗣)
東京法雲佛照杲禪師，從年輕時就開始遊歷四方，拜謁圓通璣禪師。進入禪房時，圓通禪師舉例說：有僧人問投子禪師：『大死底人，卻活時如何？』（徹底死去的人，再次活過來會怎麼樣？）投子禪師說：『不許夜行，投明須到。』（不允許晚上趕路，天亮必須到達。）你認為是什麼意思？禪師回答說：『恩大難酬。』（恩情太大難以報答。）圓通禪師非常高興，於是命令他做首座。但禪師反應遲鈍，眾人嘲笑他。禪師面露慚色。第二天在僧堂點茶，因為碰到茶瓢掉在地上，看到茶瓢跳動，於是得到了應機三昧。後來依止真凈禪師，因為讀到祖師的偈語說：『心同虛空界，示』
【English Translation】 English version: A sentence. He first arrived at Laoguan. He spent months like this. Qing Su then approved of him. He still warned him, 'The writings I show you are all correct knowledge and views. However, you left the texts too early and cannot fully grasp their subtleties. I will now reveal them to you, so that you can attain great freedom. In the future, do not succeed me.' The master later passed it on to Zhenjing, as Qing Su had warned. One day, Zhang Gong Shangying, the transport commissioner and lay Buddhist Wujin, inspected Fenning and invited the elders of the five monasteries to give a Dharma talk at Yunyan. The master ascended the seat last, holding his staff horizontally and said, 'Just now, all the good teachers have been handling things in various ways, standing upright and throwing diagonally, shifting their steps and bodies, hiding their heads and revealing their horns. They have already admitted defeat before the scholars. They cannot avoid being struck painfully by the staff in Tushita's hand. When you get here, you can't help but be willing or unwilling. Why? How can you bear to see injustice? The proper order of a monk should be carried out.' After speaking, he put down his staff and stepped down from the seat. In the meditation room, three questions were set up to test the students. The first is: 'Parting the grass and carrying the wind, only to see the self-nature, then where is your self-nature now?' The second is: 'Only by recognizing the self-nature can one escape birth and death. When the eyes fall to the ground, how can one escape?' The third is: 'Having escaped birth and death, one knows where to go. When the four elements separate, where should one go?' In the winter of the sixth year of Yuanyou (1091), after bathing, he gathered the crowd and said in a verse: 'Forty-eight years, saints and mortals are all killed. Not a hero, the road to Long'an is slippery.' After speaking, he passed away peacefully.
Chan Master Fayun Gao (Successor of Baofeng Wen)
Chan Master Fayun Fozhao Gao of Tokyo, began traveling around at a young age, visiting Chan Master Yuantong Ji. When entering the meditation room, Chan Master Yuantong cited: A monk asked Chan Master Touzi, 'What happens when a person who has completely died comes back to life?' Chan Master Touzi said, 'No night travel is allowed, you must arrive by dawn.' What do you think it means? The master replied, 'The kindness is too great to repay.' Chan Master Yuantong was very happy, so he ordered him to be the head seat. However, the master's response was slow, and the crowd laughed at him. The master showed a look of shame. The next day, while preparing tea in the monks' hall, he accidentally touched the tea ladle and it fell to the ground. Seeing the tea ladle jump, he attained the Samadhi of responding to the occasion. Later, he relied on Chan Master Zhenjing, because he read the ancestral verse: 'The mind is like the realm of empty space, showing'
等虛空法。證得虛空時。無是無非法。豁然大悟。每謂人曰。我于紹聖三年十一月二十一日。悟得方寸禪。
泐潭文準禪師(寶峰文法嗣)
隆興府泐潭湛堂文準禪師。興元府梁氏子。初謁真凈。真凈問。近離甚處。師曰大仰。真凈曰。夏在甚處。師曰大溈。真凈曰。甚處人。師曰。興元府。真凈展手曰。我手何似佛手。師罔措。真凈曰。適來祇對。一一靈明。一一天真。及乎道個。我手何似佛手。便成窒礙。且道。病在甚處。師曰。某甲不會。真凈曰。一切見成。更教誰會。師當下釋然。服勤十載。紹聖三年。真凈移石門。眾益盛。凡衲僧扣問。但瞑目危坐。無所示。見來學。則往治蔬圃。率以為常。師謂同行恭上座曰。老漢無意於法道乎。一日舉杖決渠。水濺衣。忽大悟。真凈詬曰。此乃敢爾藞苴邪。自此跡愈晦。而名益著○師自浙回泐潭。謁深禪師。尋命分座。聞有悟侍者。見所擲㸑余有省。詣方丈。通所悟。深喝出。因喪志。自經于延壽堂。廁后出沒。無時眾憚之。師聞半夜特往登溷。方脫衣悟。即提凈水至。師曰。待我脫衣。脫罷悟復到。未幾悟供籌子。師滌凈已。召接凈桶。去悟才接。師執其手問曰。汝是悟侍者那。悟曰諾。師曰。是當時在知客寮。見掉火柴頭。有個悟處底么。參禪學道。
【現代漢語翻譯】 現代漢語譯本 等同於虛空之法。證悟虛空之時，既不是『有』也不是『非有』。豁然大悟。常常對人說：『我在紹聖三年（1096年）十一月二十一日，領悟了方寸禪。』
泐潭文準禪師（寶峰文的法嗣）
隆興府泐潭湛堂文準禪師，是興元府梁氏之子。最初拜見真凈禪師。真凈禪師問：『最近從哪裡來？』文準禪師回答：『大仰。』真凈禪師問：『夏天在哪裡？』文準禪師回答：『大溈。』真凈禪師問：『哪裡人？』文準禪師回答：『興元府。』真凈禪師伸出手說：『我的手像佛手嗎？』文準禪師不知所措。真凈禪師說：『剛才的對答，一一靈明，一一天真，等到問到『我的手像佛手嗎？』，就成了阻礙。那麼，病在哪裡？』文準禪師說：『我不會。』真凈禪師說：『一切現成，還教誰會？』文準禪師當下釋然。服侍真凈禪師十年。紹聖三年（1096年），真凈禪師移居石門，門下弟子更加興盛。凡是僧人前來請教，真凈禪師只是閉目端坐，沒有指示。見到來學習的人，就去治理菜園，常常這樣。文準禪師對同行的恭上座說：『老漢對佛法沒有興趣嗎？』一天，真凈禪師舉杖疏通水渠，水濺到衣服上，忽然大悟。真凈禪師責罵說：『你竟然敢如此邋遢！』從此真凈禪師的行跡更加隱晦，而名聲更加顯著。文準禪師從浙江回到泐潭，拜見深禪師，不久被任命分座說法。聽說有個叫悟的侍者，見到所丟棄的柴火殘餘有所領悟，前往方丈室，陳述所悟。深禪師喝斥他出去，因此喪失了志氣，在延壽堂自縊，屍體在廁所后時隱時現，大家都很害怕他。文準禪師聽說后，半夜特意前往廁所。悟侍者剛脫下衣服，文準禪師就到了，提著凈水。文準禪師說：『等我脫下衣服。』脫完衣服，悟侍者的悟境又來了。不久，悟侍者供奉籌子。文準禪師洗凈后，叫他接凈桶。悟侍者剛要接，文準禪師抓住他的手問：『你是悟侍者嗎？』悟侍者回答：『是。』文準禪師說：『就是當時在知客寮，見到掉落的火柴頭，有個領悟之處的那個嗎？參禪學道，』
【English Translation】 English version It is equivalent to the Dharma of Emptiness. When one realizes Emptiness, it is neither 'is' nor 'is not'. He had a sudden enlightenment. He often said to people: 'On the 21st day of the 11th month of the third year of Shaosheng (1096), I realized the 'square inch' Chan (Zen).'
Chan Master Wenzhun of Letan (a Dharma successor of Baofeng Wen)
Chan Master Wenzhun of Zhantang, Letan, in Longxing Prefecture, was a son of the Liang family of Xingyuan Prefecture. He initially visited True Purity (Zhenjing). True Purity asked: 'Where have you come from recently?' The Master replied: 'Dayang.' True Purity asked: 'Where did you spend the summer?' The Master replied: 'Dawei.' True Purity asked: 'Where are you from?' The Master replied: 'Xingyuan Prefecture.' True Purity extended his hand and said: 'How does my hand resemble the Buddha's hand?' The Master was at a loss. True Purity said: 'Your previous responses were all clear and bright, all naturally true. But when it comes to saying 'How does my hand resemble the Buddha's hand?', it becomes an obstacle. So, where is the problem?' The Master said: 'I don't know.' True Purity said: 'Everything is already present; who else needs to understand?' The Master was immediately enlightened. He served True Purity for ten years. In the third year of Shaosheng (1096), True Purity moved to Shimen, and his followers became even more numerous. Whenever monks came to inquire, True Purity would simply sit in meditation with his eyes closed, offering no instruction. When he saw someone coming to learn, he would go to tend the vegetable garden, which was his usual practice. The Master said to the fellow practitioner, Venerable Gong: 'Does the old man have no interest in the Dharma?' One day, True Purity used his staff to clear a ditch, and water splashed on his clothes, and he suddenly had a great enlightenment. True Purity scolded him, saying: 'How dare you be so slovenly!' From then on, True Purity's actions became even more obscure, but his reputation grew even more prominent. The Master returned to Letan from Zhejiang and visited Chan Master Shen. Soon after, he was appointed to share the Dharma seat. He heard that there was an attendant named Wu who had some understanding upon seeing the discarded firewood remnants. He went to the abbot's room and explained his understanding. Chan Master Shen shouted him out, and as a result, he lost his ambition and hanged himself in Yanshou Hall. His body appeared and disappeared behind the toilet, and everyone was afraid of him. When the Master heard about it, he made a special trip to the toilet in the middle of the night. As Attendant Wu was taking off his clothes, the Master arrived, carrying clean water. The Master said: 'Wait for me to take off my clothes.' After taking off his clothes, Attendant Wu's enlightenment returned. Soon after, Attendant Wu offered a counting stick. After the Master washed it, he called him to receive the waste bucket. Just as Attendant Wu was about to receive it, the Master grabbed his hand and asked: 'Are you Attendant Wu?' Attendant Wu replied: 'Yes.' The Master said: 'Is that the one who, back then in the reception hall, had some understanding upon seeing the dropped match head? Studying Chan and learning the Way,'
祇要知個本命元辰下落處。汝刬地作此去就。汝在藏殿。移首座鞋。豈不是。汝當時悟得底。又在知客寮。移他枕子。豈不是。汝當時悟得底。汝每夜在此。提水度籌。豈不是。汝當時悟得底。因甚麼不知下落。卻在這裡。惱亂大眾。師猛推之。索然如倒。壘甓由是無復見者。
寶華普鑒禪師(寶峰文法嗣)
平江府寶華普鑒佛慈禪師。本郡周氏子。十七遊方。初謁覺印英禪師不契。遂扣真凈之室。真凈舉石霜虔侍者話問之。釋然契悟。作偈曰。枯木無華幾度秋。斷云猶掛樹梢頭。自從斗折泥牛角。直至如今水逆流。真凈肯之。命侍巾缽。
九峰希廣禪師(寶峰文法嗣)
瑞州九峰希廣禪師遊方。日謁云蓋智和尚。乃問。興化打克賓。意旨如何。云蓋下禪床。展兩手吐舌示之。師打一坐具。云蓋曰。此是風力所轉。又問石霜琳禪師。石霜曰。你意作么生。師亦打一坐具。石霜曰。好一坐具。祇是不知落處。又問真凈。真凈曰。你意作么生。師復打一坐具。真凈曰。他打你也打。師于言下大悟。
清涼慧洪禪師(寶峰文法嗣)
瑞州清涼慧洪覺范禪師。郡之彭氏子。年十四。依三峰靘禪師為童子。日記數千言。十九試經。于東京天王寺得度。從宣秘講成實唯識論。逾四年。棄謁真
【現代漢語翻譯】 現代漢語譯本： 只要知道自己本命元辰（本命年）的下落之處，你便可以徹底擺脫這些困擾。你在藏殿移動首座的鞋子，難道不是你當時所悟得的嗎？又在知客寮移動他的枕頭，難道不是你當時所悟得的嗎？你每夜在這裡提水、度籌，難道不是你當時所悟得的嗎？為什麼反而不知道下落，卻在這裡擾亂大眾？師父猛力一推，他像倒塌的墻壁一樣。從此以後，再也沒有人見到壘甓（僧人名字）了。
寶華普鑒禪師（寶峰文的法嗣）
平江府寶華普鑒佛慈禪師，是本郡周氏之子。十七歲開始遊方，最初拜謁覺印英禪師，但未能契合。於是前往真凈禪師處求教。真凈禪師舉石霜虔侍者的話來問他，他豁然開悟，作偈說：『枯木無華幾度秋，斷云猶掛樹梢頭。自從斗折泥牛角，直至如今水逆流。』真凈禪師認可了他的領悟，命他侍奉巾缽。
九峰希廣禪師（寶峰文的法嗣）
瑞州九峰希廣禪師遊方時，拜謁云蓋智和尚，問道：『興化打克賓，意旨如何？』云蓋禪師下禪床，展開雙手吐舌頭來示意。希廣禪師打了一下坐具。云蓋禪師說：『這是風力所轉。』希廣禪師又問石霜琳禪師，石霜禪師說：『你意作么生？』希廣禪師也打了一下坐具。石霜禪師說：『好一個坐具，只是不知道落處。』希廣禪師又問真凈禪師，真凈禪師說：『你意作么生？』希廣禪師又打了一下坐具。真凈禪師說：『他打你也打。』希廣禪師在言下大悟。
清涼慧洪禪師（寶峰文的法嗣）
瑞州清涼慧洪覺范禪師，是郡里的彭氏之子。十四歲時，跟隨三峰靘禪師做童子，每天能記住數千字。十九歲時參加試經，在東京天王寺得度。跟隨宣秘講習成實唯識論，四年多后，放棄學業去拜謁真凈禪師。
【English Translation】 English version: If you only know where your natal Yuan Chen (Benmingnian, one's year of birth in the Chinese zodiac cycle) is, you can completely get rid of these troubles. You moved the head monk's shoes in the scripture hall, wasn't that what you realized at that time? And you moved his pillow in the reception hall, wasn't that what you realized at that time? You carried water and counted bamboo slips here every night, wasn't that what you realized at that time? Why don't you know where it is, but instead, you are disturbing the assembly here? The master pushed him violently, and he collapsed like a wall. From then on, no one saw Lei Bi (a monk's name) again.
Chan Master Pujiang of Baohua (Dharma successor of Baofeng Wen)
Chan Master Foci Pujiang of Baohua in Pingjiang Prefecture was a son of the Zhou family in this prefecture. At the age of seventeen, he began to travel. He first visited Chan Master Jueyin Ying, but they did not agree. Then he went to Zhenjing's room to seek instruction. Zhenjing raised the story of Attendant Qian of Shishuang to ask him. He suddenly realized and composed a verse: 'The withered tree has no flowers for several autumns, and broken clouds still hang on the treetops. Since the mud ox's horn was broken in two, the water has been flowing backward until now.' Zhenjing affirmed his realization and ordered him to attend to his bowl and robe.
Chan Master Xiguang of Jiufeng (Dharma successor of Baofeng Wen)
Chan Master Xiguang of Jiufeng in Ruizhou visited Yun'gai Zhihe Shang and asked, 'What is the meaning of Xinghua hitting Kebin?' Yun'gai got off the meditation bed, spread out his hands, and stuck out his tongue to show him. The master hit a sitting cushion. Yun'gai said, 'This is turned by the force of the wind.' He also asked Chan Master Shishuang Lin. Shishuang said, 'What do you mean?' The master also hit a sitting cushion. Shishuang said, 'A good sitting cushion, but I don't know where it falls.' He also asked Zhenjing. Zhenjing said, 'What do you mean?' The master hit a sitting cushion again. Zhenjing said, 'He hits, and you hit too.' The master had a great enlightenment under the words.
Chan Master Huihong of Qingliang (Dharma successor of Baofeng Wen)
Chan Master Juefan Huihong of Qingliang in Ruizhou was a son of the Peng family in the prefecture. At the age of fourteen, he followed Chan Master Qing of Sanfeng as a novice, and he could memorize thousands of words a day. At the age of nineteen, he took the scripture examination and was ordained at Tianwang Temple in Tokyo. He followed Xuanmi to lecture on the Chengshi and Weishi theories. After more than four years, he abandoned his studies to visit Zhenjing.
凈于歸宗。真凈遷石門。師隨至。真凈患其深聞之獘。每舉玄沙未徹之語。發其疑凡有所對。真凈曰。你又說道理耶。一日頓脫所疑。述偈曰。靈云一見不再見。紅白枝枝不著華。叵耐釣魚船上客。卻來平地捷魚鰕。真凈見為助。喜命掌記。未久去謁諸老。皆蒙賞音。由是名振叢林○崇寧二年。會無盡居士張公于峽之善溪。無盡嘗自謂。得龍安悅禪師末後句。叢林畏與語。因夜話及之曰。可惜云庵。不知此事。師問所以。無盡曰。商英頃自金陵酒官。移知豫章。過歸宗見之。欲為點破。方敘悅。末後句未卒。此老大怒罵曰。此吐血禿丁。脫空妄語。不得信。既見其盛怒。更不欲敘之。師笑曰。相公但識龍安口傅末後句。而真藥現前。不能辨也。無盡大驚起。執師手曰。老師真有此意耶。曰疑則別參。乃取家藏。云庵頂相。展拜贊之。書以授師。其詞曰。云庵綱宗。能用能照。天鼓希聲。不落凡調。冷麵嚴眸。神光獨耀。孰傳其真覿面。為肖前悅后洪。如融如肇大慧處。眾日嘗親依之。每嘆其妙悟辯慧。
石頭懷志庵主(寶峰文法嗣)
南嶽石頭懷志庵主。婺州吳氏子。肆講十二年。宿學敬慕。嘗欲會通諸宗正一代時教。有禪者問曰。杜順乃賢首宗祖師也。談法身則曰。懷州牛吃禾。益州馬腹脹。此偈合歸
【現代漢語翻譯】 現代漢語譯本 凈于歸宗（寺名）。真凈禪師遷往石門。懷志禪師跟隨前往。真凈禪師擔心他過於鉆研學問的弊端，常常引用玄沙禪師未徹底開悟的話語，引發他的疑問。凡是懷志禪師有所回答，真凈禪師就說：『你又在講道理了嗎？』有一天，懷志禪師突然擺脫了疑惑，寫了一首偈子說：『靈雲和尚一見之後不再見，紅白花枝上不著花。可嘆那釣魚船上的客人，卻在平地上捕捉魚蝦。』真凈禪師看了，幫助他印證，高興地命令他擔任掌記。不久，懷志禪師去拜訪各位老禪師，都得到他們的讚賞。因此，他的名聲震動了叢林。 崇寧二年（1103年），懷志禪師在峽州的善溪會見了無盡居士張公。無盡居士曾經自稱，得到了龍安悅禪師的『末後句』（臨終遺言），叢林中的人都害怕和他談論此事。一次夜談時，懷志禪師談及此事，說：『可惜云庵禪師，不瞭解這件事。』無盡居士問他原因。無盡居士說：『商英不久前從金陵的酒官，調任豫章知府，路過歸宗寺拜見云庵禪師，想要為他點破此事。剛敘述到悅禪師的末後句，話還沒說完，云庵禪師就大怒罵道：『這個吐血的禿驢，胡說八道，不可相信！』商英看到他如此盛怒，就不想再說了。』懷志禪師笑著說：『相公只認識龍安禪師口頭傳授的末後句，而真正的藥（指禪機）擺在眼前，卻不能辨別。』無盡居士大驚，起身握著懷志禪師的手說：『老師真的有這樣的見解嗎？』懷志禪師說：『有疑問就應該去參訪。』於是取出家藏的云庵禪師頂相（畫像），展開禮拜讚頌，並寫字贈送給懷志禪師。其詞說：『云庵禪師掌握綱宗，能運用能照見。天鼓的聲音稀少，不落入凡俗的調子。冷峻的面容，嚴厲的眼神，神光獨自閃耀。誰能傳達他的真諦，面對面地描繪前悅后洪（指龍安悅禪師和洪覺范禪師）？如同融禪師和肇禪師那樣的大智慧之處，我曾經親自依止他，常常讚歎他的妙悟和辯才。』 石頭懷志庵主（寶峰文禪師的法嗣） 南嶽石頭懷志庵主，是婺州吳氏的兒子。講經十二年，宿學（指有學問的人）都很敬佩他。他曾經想要會通諸宗，正一代時教。有禪者問他說：『杜順是賢首宗的祖師，談論法身時說：『懷州牛吃禾，益州馬腹脹。』這首偈語應該歸於何處？』
【English Translation】 English version Pureness at Guizong (temple name). Zen Master Zhenjing moved to Shimen. Zen Master Huaizhi followed. Zen Master Zhenjing worried about the drawbacks of his deep study of learning, often citing Zen Master Xuansha's words of incomplete enlightenment to provoke his doubts. Whenever Zen Master Huaizhi responded, Zen Master Zhenjing would say, 'Are you talking about principles again?' One day, Zen Master Huaizhi suddenly broke free from his doubts and wrote a verse saying: 'Lingyun, once seen, is never seen again; red and white branches bear no flowers. Pitiable are the guests on the fishing boat, yet they catch fish and shrimp on flat ground.' Zen Master Zhenjing saw it, helped him confirm it, and happily ordered him to serve as the recorder. Soon after, Zen Master Huaizhi went to visit the old Zen masters, and all received their praise. Therefore, his reputation shook the monasteries. In the second year of Chongning (1103 AD), Zen Master Huaizhi met Layman Zhang Gong of Wujin at Shanxi in Xia Prefecture. Layman Wujin once claimed to have obtained Zen Master Long'an Yue's 'last words' (deathbed testament), and people in the monasteries were afraid to talk to him about it. Once during a night conversation, Zen Master Huaizhi mentioned this matter, saying, 'It's a pity that Zen Master Yun'an doesn't understand this matter.' Layman Wujin asked him the reason. Layman Wujin said, 'Not long ago, Shang Ying was transferred from the wine official in Jinling to the prefect of Yuzhang, and he passed by Guizong Temple to visit Zen Master Yun'an, wanting to point out this matter to him. Just as he was narrating Zen Master Yue's last words, before he could finish, Zen Master Yun'an angrily scolded him, saying, 'This vomiting bald donkey is talking nonsense and should not be believed!' Seeing his great anger, Shang Ying didn't want to say any more.' Zen Master Huaizhi smiled and said, 'Sir, you only recognize the last words passed down orally by Zen Master Long'an, but you cannot recognize the real medicine (referring to the Zen opportunity) when it is right in front of you.' Layman Wujin was greatly surprised, got up, and held Zen Master Huaizhi's hand, saying, 'Teacher, do you really have this understanding?' Zen Master Huaizhi said, 'If you have doubts, you should go and consult.' So he took out the portrait of Zen Master Yun'an hidden in his home, unfolded it, and paid homage to it, writing words to give to Zen Master Huaizhi. The words said: 'Zen Master Yun'an grasps the essence, able to use and illuminate. The sound of the heavenly drum is rare, not falling into vulgar tunes. Cold face, stern eyes, divine light shines alone. Who can convey his true essence, face to face depicting Yue before Hong (referring to Zen Master Long'an Yue and Zen Master Hong Juefan)? Like the great wisdom of Zen Master Rong and Zen Master Zhao, I once personally relied on him, often praising his wonderful enlightenment and eloquence.' Abbot Shitou Huaizhi (a Dharma heir of Zen Master Baofeng Wen) Abbot Shitou Huaizhi of Nanyue Shitou was the son of the Wu family of Wuzhou. He lectured on the scriptures for twelve years, and the learned scholars admired him. He once wanted to integrate the various schools and correct the teachings of the era. A Zen practitioner asked him, 'Dushun is the patriarch of the Xianshou School, and when discussing the Dharmakaya, he said: 'The cow in Huaizhou eats rice, and the horse in Yizhou has a bloated belly.' Where should this verse be attributed?'
天臺何義耶。師無對。即出遊方。晚至洞山謁真凈。問古人一喝。不作一喝用。意旨如何。真凈叱之。師趨出。真凈笑呼曰。浙子齋后遊山好。師忽領悟。久之辭去。真凈曰。子所造雖逸格。惜緣不勝耳。因識其意。自爾諸方。力命出世。師卻之。庵居二十年。不與世接。士夫踵門略不顧。
尊勝有朋講師(開元琦法嗣)
泉州尊勝有朋講師。本郡蔣氏子。嘗䟽楞嚴維摩等經。學者宗之。每疑祖師直指之道。故多與禪衲游。一日謁開元。跡未及閫。心忽領悟。開元出遂問。座主來作甚麼。師曰。不敢貴耳賤目。開元曰。老老大大。何必如是。師曰。自是者不長。開元曰。朝看華嚴。夜讀般若。則不問如何是當今一句。師曰。日輪正當午。開元曰。閑言語更道來。師曰。平生仗忠信。今日任風波。然雖如是。祇如和尚恁么道。有甚交涉。須要新戒草鞋穿。開元曰。這裡且放你過。忽遇達磨。問你作么生道。師便喝。開元曰。這座主。今日見老僧。氣沖牛斗。師曰。再犯不容。開元拊掌大笑。
泗洲用元禪師(建隆慶法嗣)
平江府泗洲用元禪師。一日問建隆曰。臨濟在黃檗。三回問佛法大意。三回被打。意旨如何。語猶未了。被打一拂子。師頓領宗旨。
光孝慧蘭禪師(大溈喆法嗣)
【現代漢語翻譯】 現代漢語譯本 天臺宗的意義是什麼？』禪師沒有回答，就出去遊歷四方。晚上到達洞山，拜訪真凈禪師，問道：『古人的一喝，不當作一喝來用，意旨是什麼？』真凈禪師呵斥他。禪師快步走出。真凈禪師笑著呼喚說：『這位浙江來的禪師，齋飯後遊山玩水好啊。』禪師忽然領悟。過了很久，禪師告辭離去。真凈禪師說：『你所造詣的雖然超脫常規，可惜因緣不夠成熟啊。』禪師因此明白了真凈禪師的意思。從此以後，各方叢林都極力邀請禪師出世住持，禪師都拒絕了。禪師在庵中隱居了二十年，不與世俗交往。士大夫們來到禪師門前，禪師也略不理睬。
尊勝有朋講師（開元琦法嗣）
泉州尊勝有朋講師，是本郡蔣氏的兒子。曾經疏解《楞嚴經》、《維摩經》等經典，學者們都尊崇他。講師常常疑惑祖師直指人心的禪道，所以經常與禪僧交往。一天，講師拜訪開元禪師，腳還沒有踏進門檻，心中忽然領悟。開元禪師出來就問：『座主（對講經法師的尊稱）來做什麼？』講師說：『不敢以貴耳賤目待人。』開元禪師說：『年紀這麼大了，何必這樣呢？』講師說：『自以為是的人不會長久。』開元禪師說：『早上看《華嚴經》，晚上讀《般若經》，那就不問什麼是當今一句了。』講師說：『日輪正當午。』開元禪師說：『再說一句閑話來聽聽。』講師說：『平生仗著忠信，今日任憑風波。』雖然如此，只是和尚您這麼說，有什麼關係呢？須要新受戒的人穿上草鞋。開元禪師說：『這裡且放你過去。』忽然遇到達磨（Bodhidharma），問你，你作么生道？講師便喝了一聲。開元禪師說：『這位座主，今天見到老僧，氣勢沖天。』講師說：『再犯就不容了。』開元禪師拍手大笑。
泗洲用元禪師（建隆慶法嗣）
平江府泗洲用元禪師，一天問建隆禪師：『臨濟禪師在黃檗禪師處，三回問佛法大意，三回被打，意旨是什麼？』話還沒有說完，就被建隆禪師打了一拂子。禪師頓時領悟了宗旨。
光孝慧蘭禪師（大溈喆法嗣）
【English Translation】 English version What is the meaning of Tiantai (Tendai)?' The Chan master did not answer and went traveling. In the evening, he arrived at Dongshan and visited True Purity (Zhenjing). He asked, 'The ancients' shout is not used as a shout. What is the meaning?' True Purity scolded him. The Chan master hurried out. True Purity laughed and called out, 'The Chan master from Zhejiang, it's good to stroll around the mountains after the vegetarian meal.' The Chan master suddenly understood. After a long time, the Chan master bid farewell. True Purity said, 'Although your achievements are unconventional, it is a pity that the conditions are not mature enough.' The Chan master understood True Purity's meaning. From then on, various monasteries tried their best to invite the Chan master to take charge, but the Chan master refused. The Chan master lived in seclusion in a hermitage for twenty years, not interacting with the world. Scholars came to the Chan master's door, but the Chan master paid little attention to them.
Lecturer Zunsheng Youpeng (Dharma heir of Kaiyuan Qi)
Lecturer Zunsheng Youpeng of Quanzhou was the son of the Jiang family in this prefecture. He once annotated the Surangama Sutra, the Vimalakirti Sutra, and other scriptures, and scholars revered him. The lecturer often doubted the direct pointing of the ancestral masters' Chan path, so he often associated with Chan monks. One day, the lecturer visited Chan Master Kaiyuan. Before his foot had crossed the threshold, he suddenly understood in his heart. Chan Master Kaiyuan came out and asked, 'What is the lecturer (a respectful term for a sutra lecturer) here for?' The lecturer said, 'I dare not treat people with valuing ears and devaluing eyes.' Chan Master Kaiyuan said, 'You are so old, why bother?' The lecturer said, 'Those who are self-righteous will not last long.' Chan Master Kaiyuan said, 'If you read the Avatamsaka Sutra in the morning and the Prajna Sutra at night, then I won't ask what the current phrase is.' The lecturer said, 'The sun is right at noon.' Chan Master Kaiyuan said, 'Say another idle word for me to hear.' The lecturer said, 'I rely on loyalty and trustworthiness all my life, and today I let the wind and waves take their course.' Even so, what does it have to do with the way you say it, Master? New initiates need to wear straw sandals. Chan Master Kaiyuan said, 'I'll let you pass here for now.' If you suddenly meet Bodhidharma (達磨), and he asks you, what will you say? The lecturer then shouted. Chan Master Kaiyuan said, 'This lecturer, seeing the old monk today, has an imposing manner.' The lecturer said, 'No further offenses will be tolerated.' Chan Master Kaiyuan clapped his hands and laughed loudly.
Chan Master Sizhou Yongyuan (Dharma heir of Jianlong Qing)
Chan Master Yongyuan of Sizhou in Pingjiang Prefecture, one day asked Chan Master Jianlong, 'When Linji (Linji) was with Chan Master Huangbo (Huangbo), he asked about the great meaning of the Buddha-dharma three times and was beaten three times. What is the meaning?' Before he finished speaking, he was struck with a whisk by Chan Master Jianlong. The Chan master immediately understood the principle.
Chan Master Guangxiao Huilan (Dharma heir of Dawei Zhe)
和州光孝慧蘭禪師。不知何許人也。自號碧落道人。嘗以觸衣。書七佛名。叢林稱為蘭布裈○建炎末。逆虜犯淮執師。見酋長。酋長曰。聞我名否。師曰。我所聞者。唯大宋天子之名。酋長恚令左右以錘擊之。錘至輒斷壞。酋長驚異延麾下。敬事之經旬。師索薪自焚。無敢供者。親拾薪成龕。怡然端坐。煙焰一起。流光四騰。虜跪伏灼膚者多。火絕得五色舍利。
南嶽下十四世(臨濟下十世)
昭覺克勤禪師(五祖演法嗣)
成都府昭覺寺克勤佛果禪師。彭州駱氏子。世宗儒。師兒時。日記千言。偶游妙寂寺。見佛書三複。悵然如獲舊物。曰予殆過去沙門也。即去家依自省祝髮。從文照通講說。又從敏行授楞嚴。俄得病。瀕死嘆曰。諸佛涅槃正路。不在文句中。吾欲以聲求色。見宜其無以死也。遂棄去至真覺勝禪師之席。勝方創臂出血。指示師曰。此曹溪一滴也。師矍然良久曰。道固如是乎。即徙步出蜀。首謁玉泉皓。次依金鑾信大溈喆黃龍心東林度。僉指為法器。而晦堂稱他日臨濟一派屬子矣。最後見五祖。盡其機用。五祖皆不諾。乃謂五祖。強移換人。出不遜語。忿然而去。五祖曰。待你著一頓熱病打。時方思量我在。師到金山。染傷寒困極。以平日見處試之。無得力者。追繹五祖之言
【現代漢語翻譯】 現代漢語譯本 和州光孝慧蘭禪師，不知是哪裡人。自號碧落道人，曾經用顏料在衣服上書寫七佛（毗婆尸佛、尸棄佛、毗舍浮佛、拘留孫佛、拘那含牟尼佛、迦葉佛、釋迦牟尼佛）的名號，叢林中稱他為『蘭布裈』。 建炎末年（1130年左右），金兵侵犯淮河流域，抓住了慧蘭禪師。慧蘭禪師被帶到金兵首領面前。首領問：『你聽說過我的名字嗎？』慧蘭禪師說：『我所聽說的，只有大宋天子的名字。』金兵首領非常生氣，命令手下用錘子擊打他。錘子剛一碰到慧蘭禪師就斷裂損壞。金兵首領感到驚異，將慧蘭禪師請到自己的帳下，恭敬地侍奉了他十幾天。慧蘭禪師向金兵首領索要柴火要自焚，沒有人敢提供。慧蘭禪師就親自撿拾柴火堆成柴堆，安然端坐在上面。煙火一起，光芒四射。許多金兵跪在地上，被火焰灼傷面板。火熄滅后，人們得到了五色舍利。
南嶽下第十四世（臨濟宗下第十世）
昭覺克勤禪師（五祖法演的法嗣）
成都府昭覺寺的克勤佛果禪師，是彭州駱氏之子。他的家族世代都是儒生。克勤禪師小時候，每天能記住一千個字。一次偶然遊覽妙寂寺，看到佛經，反覆閱讀，悵然若失，好像得到了舊物一樣，說：『我大概是過去世的出家人吧。』於是離開家，依自省剃度出家，跟隨文照通講經說法，又跟隨敏行學習《楞嚴經》。不久得了重病，臨死前嘆息說：『諸佛涅槃的正路，不在文字語句中。我想要通過聲音來求得形象，看來只有死路一條了。』於是放棄學經，去拜見真覺勝禪師。勝禪師正在刺破手臂出血，指著血對克勤禪師說：『這就是曹溪（六祖慧能）的一滴血啊。』克勤禪師驚愕了很久，說：『道本來就是這樣的嗎？』於是徒步離開四川，首先拜訪了玉泉皓禪師，然後依次依止了金鑾信、大溈喆、黃龍心、東林度等禪師。這些禪師都認為克勤禪師是法器。而晦堂禪師稱讚他說：『將來臨濟宗這一派就要屬於這個人了。』最後拜見了五祖法演禪師，用盡了他的機鋒。五祖法演禪師都不認可。於是克勤禪師對五祖法演禪師說：『你這是強行改變人。』說了一些不遜的話，憤怒地離開了。五祖法演禪師說：『等他得一場大病，就會想起我了。』克勤禪師到了金山，得了傷寒，病得很重，用平時所學的佛法來檢驗，沒有得到任何幫助。回想起五祖法演禪師的話
【English Translation】 English version Chan Master Huilan of Guangxiao Temple in Hezhou, his origins are unknown. He called himself 'Biluo Daoren' (Azure Sky Taoist). He once used pigments to write the names of the Seven Buddhas (Vipassī Buddha, Sikhī Buddha, Vessabhū Buddha, Kakusandha Buddha, Koṇāgamana Buddha, Kassapa Buddha, and Gautama Buddha) on his clothes. The monastic community called him 'Lan Bukun'. In the late Jianyan period (around 1130 AD), the Jurchen (Jin) troops invaded the Huai River region and captured Chan Master Huilan. He was brought before the Jurchen leader, who asked, 'Have you heard of my name?' Chan Master Huilan replied, 'The only name I have heard is that of the Emperor of the Great Song Dynasty.' The Jurchen leader was furious and ordered his men to strike him with a hammer. As soon as the hammer touched Chan Master Huilan, it broke. The Jurchen leader was astonished and invited Chan Master Huilan to his tent, treating him with respect for over ten days. Chan Master Huilan asked the Jurchen leader for firewood to self-immolate, but no one dared to provide it. So, Chan Master Huilan personally gathered firewood and built a pyre, sitting calmly on top. As the flames rose, light radiated in all directions. Many Jurchen soldiers knelt on the ground, their skin burned by the flames. After the fire extinguished, people found five-colored śarīra (relics).
Fourteenth Generation from Nanyue (Tenth Generation from Linji)
Chan Master Keqin of Zhaojue Temple (Dharma Successor of Master Fayan of Wuzu)
Chan Master Foguo Keqin of Zhaojue Temple in Chengdu Prefecture was the son of the Luo family of Pengzhou. His family had been Confucian scholars for generations. As a child, Chan Master Keqin could memorize a thousand words a day. Once, he visited Miaoji Temple and saw Buddhist scriptures. He read them repeatedly, feeling a sense of longing, as if he had found something old. He said, 'I must have been a monk in a past life.' So, he left home and was tonsured by Zisheng, studying and lecturing with Wenzhao Tong, and also studying the Śūraṅgama Sūtra with Minxing. Soon after, he fell seriously ill. On the verge of death, he sighed, 'The true path to Nirvana of all Buddhas is not in words and sentences. If I try to seek form through sound, I will surely die.' So, he abandoned his studies and went to see Chan Master Zhenjue Sheng. Chan Master Sheng was piercing his arm to draw blood, pointing to the blood and saying to Chan Master Keqin, 'This is a drop from Caoxi (the Sixth Patriarch Huineng).' Chan Master Keqin was startled for a long time and said, 'Is the Dao truly like this?' Then he left Sichuan on foot, first visiting Chan Master Yuquan Hao, and then successively relying on Chan Masters Jinluan Xin, Dawei Zhe, Huanglong Xin, and Donglin Du. These Chan Masters all considered Chan Master Keqin to be a vessel of Dharma. Chan Master Huitang praised him, saying, 'In the future, the Linji school will belong to this person.' Finally, he visited Chan Master Fayan of Wuzu, exhausting his skillful means. Chan Master Fayan of Wuzu did not approve. So, Chan Master Keqin said to Chan Master Fayan of Wuzu, 'You are forcibly changing people.' He said some disrespectful words and left in anger. Chan Master Fayan of Wuzu said, 'When he gets a serious illness, he will think of me.' Chan Master Keqin arrived at Jinshan and contracted typhoid fever, becoming very ill. He tried to use the Buddhist teachings he had learned to test himself, but he did not receive any help. Recalling the words of Chan Master Fayan of Wuzu
。乃自誓曰。我病稍間。即歸五祖。病痊尋歸。五祖一見而喜。令即參堂。便入侍者寮。方半月會部。使者解印還蜀。詣五祖問道。五祖曰。提刑少年。曾讀小艷詩否有。兩句頗相近。頻呼小玉元無事。祇要檀郎認得聲。提刑應喏喏。五祖曰。且子細。師適歸侍立次。問曰。聞和尚舉小艷詩。提刑會否。五祖曰。他祇認得聲。師曰。祇要檀郎認得聲。他既認得聲。為甚麼卻不是。五祖曰。如何是祖師西來意。庭前柏樹子聻。師忽有省。遽出見雞。飛上欄干。鼓翅而鳴。復自謂曰。此豈不是聲。遂袖香入室。通所得。呈偈曰。金鴨香銷錦繡幃。笙歌叢里醉扶歸。少年一段風流事。祇許佳人獨自知。五祖曰。佛祖大事。非小根劣器所能造詣。吾助汝喜。五祖遍謂山中耆舊曰。我侍者參得禪也。由此所至。推為上首。崇寧中。還里省親。四眾迓拜○政和間。謝事復出峽南遊。時張無盡。寓荊南。以道學自居。少見推許。師艤舟謁之。劇談華嚴旨要曰。華嚴現量境界。理事全真。初無假法。所以即一而萬了。萬為一。一復一。萬復萬。浩然莫窮。心佛眾生。三無差別。卷舒自在。無礙圓融。此雖極則。終是無風。匝匝之波。公於是不覺促榻。師遂問曰。到此與祖師西來意。為同爲別。公曰同矣。師曰。且得沒交涉。公色為之慍
【現代漢語翻譯】 於是他自己發誓說：『我的病稍微好轉，就回去拜見五祖（指弘忍，禪宗五祖）。』病好后，立即返回。五祖（弘忍）一見他，非常高興，讓他立刻進入禪堂參禪，然後安排他到侍者寮房。大約過了半個月，原先的會部使者解除職務，返回四川，前去拜見五祖（弘忍）問道。五祖（弘忍）說：『提刑（官名）年輕時，曾經讀過描寫男女愛情的小艷詩嗎？』使者回答說：『有。』五祖（弘忍）說：『其中有兩句詩頗為貼切：『頻呼小玉元無事，祇要檀郎認得聲。』』提刑（官名）應聲稱是。五祖（弘忍）說：『你且仔細體會。』 慧能（六祖）恰好回來侍立在旁，問道：『我聽說和尚您引用小艷詩，提刑（官名）領會了嗎？』五祖（弘忍）說：『他只聽懂了聲音。』慧能（六祖）說：『只要檀郎聽懂了聲音，他既然聽懂了聲音，為什麼卻不行呢？』五祖（弘忍）說：『如何是祖師西來意？庭前柏樹子聻（語氣助詞）。』慧能（六祖）忽然有所領悟，急忙跑出去，看見雞飛上欄桿，拍打翅膀鳴叫。他又自言自語地說：『這難道不是聲音嗎？』於是他藏起香，進入房間，將自己領悟的道理告訴五祖（弘忍），並呈上偈語說：『金鴨香銷錦繡幃，笙歌叢里醉扶歸。少年一段風流事，祇許佳人獨自知。』五祖（弘忍）說：『佛祖的大事，不是小根器、資質平庸的人所能達到的。我為你感到高興。』五祖（弘忍）普遍告訴山中的老修行們說：『我的侍者慧能（六祖）參透了禪。』因此，慧能（六祖）所到之處，都被推舉為上首。崇寧年間（1102-1106年），慧能（六祖）回到家鄉探親，四眾弟子都出來迎接拜見。 政和年間（1111-1118年），慧能（六祖）辭去職務，再次出遊峽南。當時張無盡（人名）居住在荊南，以精通道學自居，很少讚許別人。慧能（六祖）停船拜訪他，深入地談論《華嚴經》的精要，說：《華嚴經》所展現的現量境界，事和理完全真實，最初就沒有虛假的法。所以即一就是萬，瞭解萬就是一，一又是一，萬又是萬，浩瀚無邊，沒有窮盡。心、佛、眾生，三者沒有差別，舒捲自在，沒有阻礙，圓融無礙。這雖然是最高的境界，但終究是無風時層層疊疊的波浪。』張無盡（人名）聽了，不知不覺地靠近坐榻。慧能（六祖）於是問道：『到了這種境界，與祖師西來意，是相同還是不同？』張無盡（人名）說：『相同了。』慧能（六祖）說：『且得沒交涉（意思是：不見得，未必）。』張無盡（人名）臉色變得慍怒。
【English Translation】 Then he vowed to himself: 'As soon as my illness improves slightly, I will return to see the Fifth Patriarch (Hongren, the Fifth Patriarch of Zen Buddhism).' After recovering, he immediately returned. The Fifth Patriarch (Hongren) was very pleased to see him and immediately had him enter the meditation hall to practice Zen, and then arranged for him to stay in the attendant's quarters. After about half a month, the former envoy of the assembly was dismissed and returned to Sichuan, where he went to see the Fifth Patriarch (Hongren) and asked. The Fifth Patriarch (Hongren) said: 'When you were young, did you ever read love poems describing men and women?' The envoy replied: 'Yes.' The Fifth Patriarch (Hongren) said: 'There are two lines that are quite fitting: 'Frequently calling Xiaoyu is originally nothing, only wanting Tanlang to recognize the voice.' The envoy responded in agreement. The Fifth Patriarch (Hongren) said: 'You should carefully contemplate this.' Huineng (the Sixth Patriarch) happened to return and was standing by, and asked: 'I heard that you quoted love poems, did the envoy understand?' The Fifth Patriarch (Hongren) said: 'He only understood the sound.' Huineng (the Sixth Patriarch) said: 'As long as Tanlang understands the sound, since he understands the sound, why is it not okay?' The Fifth Patriarch (Hongren) said: 'What is the meaning of the Patriarch's coming from the West? The cypress tree in front of the courtyard, eh (a particle)?' Huineng (the Sixth Patriarch) suddenly had an epiphany, hurriedly ran out, saw a chicken flying onto the railing, flapping its wings and crowing. He also said to himself: 'Isn't this the sound?' So he hid the incense, entered the room, told the Fifth Patriarch (Hongren) what he had realized, and presented a verse saying: 'The golden duck incense disappears in the embroidered curtain, drunk and helped back from the midst of singing and dancing. A romantic affair in youth, only the beautiful woman knows it herself.' The Fifth Patriarch (Hongren) said: 'The great matter of the Buddha is not something that people with small roots and mediocre qualities can achieve. I am happy for you.' The Fifth Patriarch (Hongren) told the old practitioners in the mountain: 'My attendant Huineng (the Sixth Patriarch) has penetrated Zen.' Therefore, wherever Huineng (the Sixth Patriarch) went, he was promoted to be the leader. During the Chongning period (1102-1106 AD), Huineng (the Sixth Patriarch) returned to his hometown to visit relatives, and the fourfold assembly came out to greet and pay respects. During the Zhenghe period (1111-1118 AD), Huineng (the Sixth Patriarch) resigned from his position and traveled to the south of the gorge again. At that time, Zhang Wujin (a person's name) lived in Jingnan, priding himself on being proficient in Taoist learning and rarely praising others. Huineng (the Sixth Patriarch) stopped his boat to visit him, and deeply discussed the essence of the Avatamsaka Sutra, saying: 'The directly perceived realm manifested by the Avatamsaka Sutra, the matter and principle are completely true, and there is no false dharma from the beginning. Therefore, one is ten thousand, understanding ten thousand is one, one is again one, ten thousand is again ten thousand, vast and boundless, without end. Mind, Buddha, and sentient beings, the three are not different, freely unfolding and contracting, without obstruction, perfectly harmonious. Although this is the highest realm, it is ultimately the waves without wind.' Zhang Wujin (a person's name) listened and unconsciously moved closer to the couch. Huineng (the Sixth Patriarch) then asked: 'Having reached this realm, is it the same or different from the meaning of the Patriarch's coming from the West?' Zhang Wujin (a person's name) said: 'It is the same.' Huineng (the Sixth Patriarch) said: 'Not necessarily (meaning: not necessarily, not sure).' Zhang Wujin (a person's name)'s face turned angry.
。師曰。不見雲門道。山河大地。無絲毫過患。猶是轉句直得。不見一色。始是半提。更須知有向上。全提時節。彼德山臨濟。豈非全提乎。公乃首肯。翌日復舉。事法界。理法界。至理事無礙法界。師又問。此可說禪乎。公曰。正好說禪也。師笑曰。不然。正是法界量里。在蓋法界量未滅。若到事事無礙法界。法界量滅。始好說禪。如何是佛乾屎橛。如何是佛麻三斤。是故真凈偈曰。事事無礙。如意自在。手把豬頭。口誦凈戒。趁出淫坊。來還酒債。十字街頭。解開布袋。公曰。美哉之論。豈易得聞乎。於是以師禮。留居碧巖。
太平慧勤禪師(五祖演法嗣)
舒州太平慧勤佛鑒禪師。本郡汪氏子。每以唯此一事實。餘二則非真味之有省。乃遍參名宿。往來五祖之門有年。恚五祖不為印。據與圓悟。相繼而去。及圓悟歸五祖方丈徹證。而師忽至。意欲他邁。圓悟勉令掛搭。且曰。某與兄相別始月餘。比舊相見時如何。師曰。我所疑者此也。遂參堂。一日聞五祖舉。僧問趙州。如何是和尚家風。趙州曰。老僧耳聾高聲問將來。僧再問。趙州曰你問我家風。我卻識你家風了也。師即大豁所疑曰。乞和尚指示極則。五祖曰。森羅及萬象。一法之所印。師展拜。五祖令主翰墨。后同圓悟語話次。舉東寺問仰山鎮
【現代漢語翻譯】 現代漢語譯本： 師父說：『不見雲門（Yunmen，禪宗大師）之道，認為山河大地沒有絲毫過錯，這仍然是轉彎抹角的說法。』直接領悟『不見一色』，才算是初步提持。更要知道還有向上提升的『全提』境界。德山（Deshan，唐代禪宗大師）和臨濟（Linji，唐代禪宗大師），難道不是『全提』嗎？』 公欣然同意。第二天又舉出事法界、理法界，直到理事無礙法界。師父又問：『這可以用來談禪嗎？』 公說：『正好用來談禪。』 師父笑著說：『不然，這正是還在法界的範圍里，因為法界的界限還沒有消失。如果到了事事無礙法界，法界的界限消失，才好談禪。什麼是佛？是乾屎橛（gan shi jue，干糞塊）。什麼是佛？是麻三斤（ma san jin，三斤麻）。』 所以真凈（Zhenjing，禪宗大師）的偈語說：『事事無礙，如意自在，手把豬頭，口誦凈戒，趕出淫坊，來還酒債，十字街頭，解開布袋。』 公說：『多麼精妙的論述，哪裡容易聽到啊！』 於是以師禮對待師父，留在碧巖（Biyan，寺廟名）居住。
太平慧勤禪師（Taiping Huiqin，禪師名）（五祖演（Wuzu Yan，禪師名）的法嗣）
舒州（Shuzhou，古地名）太平慧勤佛鑒禪師（Taiping Huiqin，禪師名），是本郡汪（Wang，姓氏）家的兒子。他常常因為『唯此一事實，餘二則非真』這句話而有所領悟，於是遍參名宿，往來五祖（Wuzu，指五祖演禪師）之門多年。他惱怒五祖不為他印證，就和圓悟（Yuanwu，禪師名）相繼離去。等到圓悟回到五祖方丈徹底證悟，而師父忽然來到，想要遠遊。圓悟勉強他掛單，並且說：『我和兄長分別才一個多月，和以前相見時相比如何？』 師父說：『我所疑惑的就是這個。』 於是參加禪堂參禪。一天，聽到五祖舉趙州（Zhaozhou，禪宗大師）的公案：有僧人問趙州：『如何是和尚家風？』 趙州說：『老僧耳聾，高聲問將來。』 僧人再問。趙州說：『你問我家風，我卻識你家風了也。』 師父立刻大徹大悟，說：『乞求和尚指示極則。』 五祖說：『森羅及萬象，一法之所印。』 師父展拜。五祖令他主管文書。後來和圓悟談話時，舉東寺（Dongsi，寺廟名）問仰山（Yangshan，禪宗大師）鎮
【English Translation】 English version: The master said, 'Not seeing the way of Yunmen (a Chan master), thinking that the mountains, rivers, and earth have no fault at all, is still a roundabout way of speaking.' Directly realizing 'not seeing a single color' is only a preliminary lifting. One must also know that there is an upward 'complete lifting' state. Deshan (a Chan master of the Tang Dynasty) and Linji (a Chan master of the Tang Dynasty), weren't they 'complete lifting'?' The official nodded in agreement. The next day, he brought up the phenomena realm, the principle realm, and finally the unobstructed phenomena-principle realm. The master then asked, 'Can this be used to discuss Chan?' The official said, 'It is perfect for discussing Chan.' The master smiled and said, 'Not so. This is precisely still within the scope of the phenomena realm, because the boundaries of the phenomena realm have not disappeared. Only when one reaches the unobstructed phenomena-phenomena realm, where the boundaries of the phenomena realm disappear, is it good to discuss Chan. What is Buddha? It is a dried dung stick (gan shi jue). What is Buddha? It is three pounds of flax (ma san jin).' Therefore, the verse of Zhenjing (a Chan master) says: 'Unobstructed in all things, as desired and at ease, holding a pig's head in hand, reciting pure precepts, chasing out of the brothel, coming to repay wine debts, at the crossroads, opening the cloth bag.' The official said, 'What a wonderful discourse, how easy is it to hear!' Thereupon, he treated the master with the respect due to a teacher and stayed at Biyan (name of a temple).
Chan Master Taiping Huiqin (a Dharma successor of Wuzu Yan)
Chan Master Taiping Huiqin Fojian of Shuzhou (ancient place name) was a son of the Wang (surname) family of this prefecture. He often had insights from the saying 'Only this one fact is true, the other two are not real,' so he widely visited famous masters and frequented the gate of Wuzu (referring to Chan Master Wuzu Yan) for many years. Annoyed that Wuzu did not certify him, he and Yuanwu (a Chan master) left one after another. When Yuanwu returned to Wuzu's abbot's room and thoroughly realized enlightenment, the master suddenly arrived, wanting to travel far away. Yuanwu reluctantly asked him to stay, saying, 'It has only been a little over a month since I parted from you, brother. How is it compared to when we met before?' The master said, 'What I doubt is this.' Thereupon, he participated in the Chan hall. One day, he heard Wuzu bring up the case of Zhaozhou (a Chan master): A monk asked Zhaozhou, 'What is the style of the abbot's house?' Zhaozhou said, 'This old monk is deaf, ask loudly.' The monk asked again. Zhaozhou said, 'You ask about my house style, but I already recognize your house style.' The master immediately had a great enlightenment, saying, 'I beg the master to point out the ultimate.' Wuzu said, 'The myriad phenomena and all things are sealed by one Dharma.' The master prostrated. Wuzu ordered him to be in charge of documents. Later, while talking with Yuanwu, he brought up Dongsi (name of a temple) asking Yangshan (a Chan master) about the town
海明珠因緣。至無理可伸處。圓悟徴曰。既曰收得逮索此珠。又道無言可對。無理可伸。師不能加答。明日謂圓悟曰。東寺祇索一顆珠。仰山當下傾出一栲栳。圓悟深肯之。乃告之曰。老兄更宜親近老和尚去。師一日造方丈。未及語。被五祖詬罵。懡㦬而退。歸寮閉門打睡。恨五祖不已。圓悟已密知。即往扣門。師曰誰。圓悟曰我。師即開門。圓悟問。你見老和尚如何。師曰。我本不去。被你賺累。我遭這老漢詬罵。圓悟呵呵大笑曰。你記得前日下底語么。師曰。是甚麼語。圓悟曰。你又道。東寺祇索一顆。仰山傾出一栲栳。師當下釋然。圓悟遂領。師同上方丈。五祖才見遽曰。勤兄且喜。大事了畢○師室中。以木骰子。六隻面面。皆書么字。僧才入。師擲曰會么。僧擬不擬。師即打出。
龍門清遠禪師(五祖演法嗣)
舒州龍門清遠佛眼禪師。臨邛李氏子。因讀法華經。至是法非思量分別之所能解。持以問講師。講師莫能答。師嘆曰。義學名相。非所以了生死大事。遂卷衣南遊。造舒州太平演禪師法席。因丐于廬州。偶雨足跌仆地。煩懣間。聞二人交相惡罵。諫者曰。你猶自煩惱。在師于言下有省。及歸凡有所問。演即曰。我不如你。你自會得好。或曰。我不會。我不如你。師愈疑。遂咨決于元禮首座
【現代漢語翻譯】 現代漢語譯本： 海明珠因緣。到了無理可申辯的地步。圓悟禪師問：『既然說已經追回了這顆明珠，又說無話可對，無理可申辯，』海明珠禪師不能回答。第二天，海明珠禪師對圓悟禪師說：『東寺只索要一顆明珠，仰山禪師當場傾倒出一竹筐。』圓悟禪師深深認可了他的說法，於是告訴他說：『老兄更應該親近五祖禪師去。』海明珠禪師有一天去方丈室，還沒來得及說話，就被五祖禪師斥責謾罵，惶恐不安地退了出來，回到寮房關上門睡覺，心中對五祖禪師很不滿。圓悟禪師已經暗中知曉，就去敲門。海明珠禪師問：『是誰？』圓悟禪師說：『是我。』海明珠禪師就打開門。圓悟禪師問：『你覺得老和尚怎麼樣？』海明珠禪師說：『我本來不想去，被你連累，我遭到這老傢伙斥責謾罵。』圓悟禪師哈哈大笑說：『你記得前幾天說的那些話嗎？』海明珠禪師說：『是什麼話？』圓悟禪師說：『你又說，東寺只索要一顆明珠，仰山禪師傾倒出一竹筐。』海明珠禪師當下釋然開悟。圓悟禪師於是帶領海明珠禪師一同前往方丈室。五祖禪師剛一見到海明珠禪師就說：『勤兄可喜可賀，大事已經了結。』海明珠禪師在自己的房間里，用木骰子，六個面都寫著『么』字。僧人剛進來，海明珠禪師就擲骰子說：『會嗎？』僧人剛要思量，海明珠禪師就打出去。 龍門清遠禪師（五祖演法嗣） 舒州龍門清遠佛眼禪師，臨邛人李氏之子。因為讀《法華經》，讀到『是法非思量分別之所能解』，拿著經文去問講師，講師不能回答。清遠禪師嘆息道：『義學名相，不是了生死大事的方法。』於是收拾行裝南遊，前往舒州太平演禪師的座下。一次在廬州乞討，遇到下雨，腳滑跌倒在地，煩悶之間，聽到兩個人互相惡罵，勸架的人說：『你還自尋煩惱。』清遠禪師在聽到這句話時有所領悟。等到回去后，凡是有所疑問，演禪師就說：『我不如你，你自己會得好。』或者說：『我不會，我不如你。』清遠禪師更加疑惑，於是向元禮首座請教。
【English Translation】 English version: The Cause and Condition of the Sea-Bright Pearl. Arriving at a point where there was no reason to be argued. Yuanwu (Enlightenment) questioned, 'Since it is said that this pearl has been recovered, yet it is also said that there are no words to respond with, and no reason to be argued.' The Master (Hai Mingzhu) could not answer. The next day, the Master said to Yuanwu, 'The Eastern Temple only asked for one pearl, but Yangshan (a Zen master) immediately poured out a bamboo basket full.' Yuanwu deeply acknowledged this, and then told him, 'Elder Brother, you should get closer to the old Abbot.' One day, the Master went to the Abbot's room, but before he could speak, he was scolded by the Fifth Patriarch (Wuzu), and he retreated in dismay. Returning to his room, he closed the door and went to sleep, resenting the Fifth Patriarch. Yuanwu already knew this secretly, so he went to knock on the door. The Master asked, 'Who is it?' Yuanwu said, 'It is I.' The Master then opened the door. Yuanwu asked, 'What do you think of the old Abbot?' The Master said, 'I originally did not want to go, but I was implicated by you, and I was scolded by this old fellow.' Yuanwu laughed loudly and said, 'Do you remember the words you said the other day?' The Master said, 'What words?' Yuanwu said, 'You also said, the Eastern Temple only asked for one pearl, but Yangshan poured out a bamboo basket full.' The Master immediately felt relieved and enlightened. Yuanwu then led the Master together to the Abbot's room. As soon as the Fifth Patriarch saw him, he immediately said, 'Brother Qin, congratulations, the great matter is completed.' In his room, the Master used wooden dice, with the character '么 (ma)' written on all six faces. As soon as a monk entered, the Master threw the dice and said, 'Do you understand?' As soon as the monk tried to think, the Master would strike him out. Zen Master Qingyuan of Longmen (Successor of Wuzu's Dharma) Zen Master Foyan Qingyuan of Longmen in Shuzhou, was a son of the Li family from Linqiong. Because he read the Lotus Sutra, and came to the passage 'This Dharma cannot be understood by thought or discrimination,' he took the scripture to ask the lecturer, but the lecturer could not answer. The Master sighed and said, 'The names and forms of doctrinal learning are not the way to resolve the great matter of birth and death.' So he packed his bags and traveled south, going to the seat of Zen Master Yan of Taiping in Shuzhou. Once, while begging in Luzhou, he encountered rain and slipped and fell to the ground. In his vexation, he heard two people cursing each other, and the one who was trying to mediate said, 'You are still troubling yourself.' The Master had an insight upon hearing these words. When he returned, whenever he had a question, Yan would say, 'I am not as good as you, you understand it yourself.' Or he would say, 'I do not understand, I am not as good as you.' The Master became even more doubtful, so he consulted the Chief Seat Yuanli.
。元禮乃以手引師之耳。繞圍爐數匝。且行且語曰。你自會得好。師曰。有冀開發。乃爾相戲耶。元禮曰。你他后悟去。方知今日曲折耳。太平將遷海會。師慨然曰。吾持缽方歸復參。隨往一荒院。安能究決己事耶。遂作偈告辭。之蔣山坐夏。邂逅靈源禪師。從容言話間。師曰。比見都下一尊宿語句似有緣。靈源曰。演公天下第一等宗師。何故舍而事遠遊。所謂有緣者。蓋知解之。師與公初心相應耳。師從所勉。徑趨海會。後命典謁。適寒夜孤坐。撥爐見火一豆許。恍然自喜曰。深深撥有些子。平生事只如此。遽起閱幾上傳燈錄。至破灶墮因緣。忽大悟作偈曰。刀刀林鳥啼。披衣終夜坐。撥火悟平生。窮神歸破墮。事皎人自迷。曲淡誰能和。念之永不忘。門開少人過。圓悟因詣其寮。舉青林搬土話驗之。且謂。古今無人出得。你如何會。師曰。也有甚難。圓悟曰。祇如他道。鐵輪天子寰中。旨意作么生。師曰。我道。帝釋宮中放赦書。圓悟退語人曰。且喜。遠兄便有活人句也。
開福道寧禪師(五祖演法嗣)
潭州開福道寧禪師。歙溪汪氏子。壯為道人。于崇果寺執浴。一日將濯足。偶誦金剛經。至於此章句。能生信心。以此為實。遂忘所知。忽垂足沸湯中。發明己見。后祝髮蔣山。依雪竇老良禪師。逾
【現代漢語翻譯】 現代漢語譯本： 元禮便用手拉著禪師的耳朵，繞著火爐轉了好幾圈，邊走邊說：『你自以為很會了。』禪師說：『希望能得到啓發，難道你是在戲弄我嗎？』元禮說：『你以後開悟了，才知道今天這番曲折的用意。』太平寺將要遷到海會寺，禪師感慨地說：『我拿著缽到處參學，才剛回來又要去，跟隨到一個荒涼的寺院，怎麼能徹底解決自己的事情呢？』於是作偈告辭，前往蔣山安居過夏。在那裡，他偶然遇到了靈源禪師，在從容的交談中，禪師說：『之前在都城見到一位大德的語句，似乎與我有緣。』靈源說：『演公是天下第一等的宗師，為什麼捨棄他而要遠遊呢？所謂有緣，大概是知解上的緣分吧。你與演公的初心是相應的。』禪師聽從了他的勸勉，直接前往海會寺，後來被任命為典謁。一次寒冷的夜晚，他獨自坐著，撥弄爐子，看到一丁點火星，忽然高興地說：『深深撥弄，才有些許火星，我這一生所追求的，也只不過如此而已。』於是起身翻閱幾案上的《傳燈錄》，看到破灶墮的因緣，忽然大悟，作偈說：『刀刀林中鳥兒啼叫，披著衣服整夜打坐。撥弄爐火悟得平生，窮究玄妙最終歸於破墮。事情明明很清楚，人卻自己迷惑，曲調平淡，誰能唱和？念及此事永不忘記，門已打開，卻很少有人經過。』圓悟禪師因此來到他的寮房，舉青林搬土的話來驗證他，並且說：『古往今來沒有人能超出這句話，你是怎麼理解的？』禪師說：『這有什麼難的。』圓悟說：『比如他說，鐵輪天子統治天下，他的旨意是什麼？』禪師說：『我說，帝釋宮中頒佈赦書。』圓悟退下後對人說：『可喜可賀，遠兄已經有了活潑的語句了。』
開福道寧禪師（五祖演法嗣）
潭州開福道寧禪師，是歙溪汪氏的兒子。年輕時做了道人，在崇果寺負責沐浴。一天，他將要洗腳，偶然誦讀《金剛經》，讀到『能生信心，以此為實』這句經文時，忽然忘記了自己所知的一切，不小心把腳放進了沸水中，從而明白了己見。後來在蔣山剃度出家，依止雪竇老良禪師。
【English Translation】 English version: Yuanli then took the master's ear in his hand and led him around the stove several times, saying as he walked, 'You think you know it all.' The master said, 'I was hoping for enlightenment; are you just teasing me?' Yuanli said, 'Only when you are enlightened later will you understand the purpose of today's twists and turns.' Taiping Temple was about to be moved to Haihui Temple, and the master said with emotion, 'I have been traveling around with my alms bowl, and I have just returned to go again, following to a desolate temple. How can I thoroughly resolve my own affairs?' So he composed a verse to bid farewell and went to Jiangshan to spend the summer. There, he happened to meet Zen Master Lingyuan, and in a leisurely conversation, the master said, 'I saw a great master's words in the capital before, which seemed to resonate with me.' Lingyuan said, 'Master Yan is the foremost master in the world. Why abandon him and travel far away? The so-called resonance is probably a resonance of understanding. Your initial intentions are in accordance with Master Yan.' The master followed his advice and went directly to Haihui Temple, where he was later appointed as a receptionist. One cold night, he sat alone, stirring the stove, and saw a tiny spark of fire. Suddenly, he happily said, 'Stirring deeply, there are only a few sparks. What I have been pursuing in this life is only this.' So he got up and read the Transmission of the Lamp on the table, and when he saw the story of the broken stove, he suddenly had a great enlightenment and composed a verse saying, 'Knives, knives, birds cry in the forest, wearing clothes, sitting up all night. Stirring the fire, I understand my life, exhausting the mysteries, finally returning to the broken stove. Things are clearly clear, but people are confused themselves. The tune is plain, who can harmonize? Thinking of this, I will never forget it. The door is open, but few people pass through.' Zen Master Yuanwu therefore came to his room, using the story of Qinglin moving earth to test him, and said, 'No one in ancient and modern times can surpass this sentence. How do you understand it?' The master said, 'What's so difficult about that?' Yuanwu said, 'For example, he said, the Iron Wheel King rules the world, what is his intention?' The master said, 'I say, the Edict of Amnesty is issued in the Palace of Emperor Śakra.' Yuanwu retreated and said to people, 'Congratulations, Brother Yuan already has lively words.'
Zen Master Daoning of Kaifu (Successor of the Dharma of Yanguan Qi'an)
Zen Master Daoning of Kaifu in Tanzhou was the son of the Wang family of Shexi. In his youth, he became a Taoist and was in charge of bathing at Chongguo Temple. One day, as he was about to wash his feet, he happened to recite the Diamond Sutra, and when he read the sentence 'Able to generate faith, taking this as reality,' he suddenly forgot everything he knew and accidentally put his foot into the boiling water, thereby understanding his own view. Later, he shaved his head and became a monk at Jiangshan, relying on Zen Master Xuedou Laoliang.
一年。遍歷叢林。參諸名宿。晚至白蓮。聞五祖小參舉。忠國師。古佛凈瓶。趙州狗子。無佛性話。頓徹法源。
大隨元靜禪師(五祖演法嗣)
彭州大隨南堂元靜禪師。(后名道興)閬之玉山大儒。趙公約仲之子也。十歲病甚。舍令出家。首參永安恩禪師于臨濟。三頓棒話發明。次依諸名宿。無有當意者。聞五祖機峻欲抑之。遂謁五祖。五祖乃曰。我此間不比諸方。凡於室中。不要汝進前退後。豎指擎拳。繞禪床作女人拜。提起坐具。千般伎倆。祇要你一言下諦當。便是汝見處。師茫然退參三載。一日入室罷。五祖謂曰。子所下語。已得十分。試更與我說看。師即剖而陳之。五祖曰。說亦說得十分。更與我斷看。師隨所問而判之。五祖曰。好即好。祇是未曾得。老僧說話。在齋后可來祖師塔所。與汝一一按過。始得及至彼。五祖便以即心即佛。非心非佛。睦州擔板漢。南泉斬貓兒。趙州狗子無佛性。有佛性之語。編辟之。其所對了無凝滯。至子胡狗話。五祖遽轉面曰不是。師曰。不是卻如何。五祖曰。此不是則和。前面皆不是。師曰。望和尚慈悲指示。五祖曰。看他道。子胡有一狗上取人。頭中取人腰下取人。腳入門者。好看才見。僧入門便道。看狗向子。胡道看狗處。下一轉語。教子胡結舌。老僧鈐
【現代漢語翻譯】 現代漢語譯本 一年時間。我遊歷山林，參訪各位名宿，晚上到達白蓮。聽聞五祖在小參時提到了忠國師、古佛凈瓶、趙州狗子、無佛性這些話頭，我因此頓悟了法源。
大隨元靜禪師（五祖演的法嗣）
彭州大隨南堂元靜禪師（後來改名為道興），是閬中玉山大儒趙公約仲的兒子。十歲時生了重病，家人捨棄他出家。他最初在臨濟宗永安恩禪師處參學，被打了三次，話語中有所啓發。之後又依止了許多名宿，但沒有一個讓他滿意的。聽說五祖的機鋒峻峭，想要壓制他，於是前去拜見五祖。五祖說：『我這裡不同於其他地方，凡是在室內，不要你前進後退，豎指擎拳，繞著禪床像女人一樣拜，提起坐具，搞各種花樣。只要你一句話說得諦當，那就是你的見地。』禪師茫然，退回后參學了三年。一天入室結束后，五祖對他說：『你所說的話，已經得了十分，試著再和我說說看。』禪師便剖析陳述。五祖說：『說也說得十分，再給我斷斷看。』禪師隨著五祖的提問而判斷。五祖說：『好是好，只是未曾得到老僧說話的真意。在齋飯後可以來祖師塔那裡，我為你一一按驗，才能得到。』等到到了那裡，五祖便用即心即佛、非心非佛、睦州擔板漢（睦州用木板打人的漢子）、南泉斬貓兒（南泉禪師斬貓的故事）、趙州狗子無佛性、有佛性這些話來駁斥他，他所對答的沒有絲毫凝滯。到了『子胡狗』的話頭，五祖突然轉過臉說『不是』。禪師問：『不是，那又該如何？』五祖說：『此不是則和，前面說的都不是。』禪師說：『希望和尚慈悲指示。』五祖說：『你看他道，子胡有一條狗，上能取人，頭中取人，腰下取人，腳入門者，好看才見。僧人入門便說，看狗向子胡道看狗處，下一轉語，教子胡結舌。老僧鈐』
【English Translation】 English version One year. I traveled through the forests, consulted various eminent monks, and arrived at White Lotus in the evening. I heard the Fifth Patriarch mention the words of National Teacher Zhong, the ancient Buddha's clean bottle, Zhao Zhou's dog, and the absence of Buddha-nature during a small gathering, and I suddenly realized the source of the Dharma.
Chan Master Yuanjing of Dasui (Successor of the Fifth Patriarch Yan)
Chan Master Yuanjing of Nantang Temple in Dasui, Pengzhou (later named Daoxing), was the son of Zhao Gong Yuezhong, a great Confucian scholar from Yushan in Langzhong. At the age of ten, he became seriously ill, and his family gave him up to become a monk. He initially studied with Chan Master Yong'an En of the Linji school, and was enlightened by the words after being struck three times. Later, he relied on many eminent monks, but none of them satisfied him. Hearing that the Fifth Patriarch's wit was sharp and he wanted to suppress him, he went to visit the Fifth Patriarch. The Fifth Patriarch said: 'This place of mine is different from other places. In the room, I don't want you to advance or retreat, raise your fingers or clench your fists, circle the meditation bed like a woman bowing, or lift up the sitting cushion, doing all sorts of tricks. I only want you to say a word that is true, and that will be your insight.' The Chan Master was at a loss and retreated to study for three years. One day, after leaving the room, the Fifth Patriarch said to him: 'What you have said has already reached ten points. Try to tell me more.' The Chan Master then analyzed and explained it. The Fifth Patriarch said: 'What you say is also ten points, but try to cut it off for me.' The Chan Master judged according to the Fifth Patriarch's questions. The Fifth Patriarch said: 'It's good, but you haven't gotten the true meaning of what this old monk is saying. After the vegetarian meal, you can come to the Ancestor's Pagoda, and I will examine you one by one, and then you can get it.' When he arrived there, the Fifth Patriarch used the words 'The mind is Buddha, the mind is not Buddha,' 'Muzhou's board-carrying man (Muzhou's man who hits people with wooden boards),' 'Nanquan cuts the cat (the story of Chan Master Nanquan cutting the cat),' 'Zhao Zhou's dog has no Buddha-nature,' and 'has Buddha-nature' to refute him, and his answers were without any hesitation. When it came to the topic of 'Zi Hu's dog,' the Fifth Patriarch suddenly turned his face and said, 'No.' The Chan Master asked: 'If it's not, then what should it be?' The Fifth Patriarch said: 'This not is harmonious, and what was said before is not.' The Chan Master said: 'I hope the Abbot will compassionately instruct me.' The Fifth Patriarch said: 'Look at what he says, Zi Hu has a dog that can take people, take people in the head, take people below the waist, and those who enter the door with their feet, it's good to see. When the monk enters the door, he says, look at the dog towards Zi Hu, and say where to look at the dog, and say a turning word, teaching Zi Hu to be speechless. The old monk seals.'
口。便是你了當處。次日入室。師默啟其說。五祖笑曰。不道你不是。千了百當底人。此語祇似先師下底語。師曰。某何人得似端和尚。五祖曰不然。老僧雖承嗣他。謂他語拙。蓋祇用遠錄。公手段接人故也。如老僧共遠錄。公便與百丈黃檗南泉趙州輩。把手共行。才見語拙即不堪。師以為不然。乃曳杖渡江。適大水泛漲。因留四祖。儕輩挽其歸。又二年。五祖方許可。嘗商略古今。次執師手曰。得汝說須是吾舉。得汝舉須是吾說。而今而後。佛祖秘要。諸方關鍵。無逃子掌握矣○有一老宿。垂語曰。十字街頭。起一間茅廝。祇是不許人屙。僧舉以扣師。師曰。是你先屙了。更教甚麼人屙。老宿聞。焚香遙望。大隨再拜謝之。
無為宗泰禪師(五祖演法嗣)
漢州無為宗泰禪師。涪城人。自出關偏游叢社。至五祖告香日。五祖舉趙州洗缽盂話。俾參洎入室。舉此話問師。你道趙州向伊道。甚麼這僧便悟去。師曰。洗缽盂去聻。五祖曰。你祇知路上事。不知路上滋味。師曰。既知路上事。路上有甚滋味。五祖曰。你不知耶。又問。你曾游浙否。師曰未也。五祖曰。你未悟在。師自此凡五年。不能對。五祖一日昇堂。顧眾曰。八十翁翁輥繡毬。便下座。師欣然出衆曰。和尚試輥一輥看。五祖以手作打仗鼓勢。
【現代漢語翻譯】 現代漢語譯本 『口』便是你當下了悟之處。次日入室請教，五祖笑著說：『說你不是徹底明白的人，是不對的。這話很像先師（指五祖的老師）所說的話。』 宗泰禪師說：『我怎麼能比得上端和尚？』 五祖說：『不是這樣的。我雖然繼承了他（指端和尚），但認為他說話笨拙，大概只是用遠錄公的手段接引人罷了。如果我和遠錄公一樣，便能與百丈、黃檗、南泉、趙州這些人攜手同行。一旦見到說話笨拙的人，就無法應對。』 宗泰禪師不以為然，於是拄著枴杖渡江。適逢大水氾濫，因此留在四祖寺。同伴們勸他回去，又過了兩年，五祖才認可他。 曾經一起商量古今之事，五祖握著宗泰禪師的手說：『要你來說，須得我來引導；要我來引導，須得你來說。從今以後，佛祖的秘密要訣，各處的關鍵所在，都逃不出你的掌握了。』 有一位老修行，開示說：『在十字街頭，蓋一間茅草房，只是不許人在裡面大小便。』 有僧人舉這句話來請教宗泰禪師，宗泰禪師說：『是你先大小便了，還教什麼人大小便？』 老修行聽了，焚香遙望，大隨禪師再次拜謝宗泰禪師。
無為宗泰禪師（五祖演的法嗣）
漢州無為宗泰禪師，涪城人。自從出關后，遍游各處叢林寺院。到五祖寺告香日，五祖舉趙州洗缽盂的話，讓他參究，併入室請教。五祖舉這句話問宗泰禪師：『你說趙州向那僧人說了什麼，那僧人便開悟了？』 宗泰禪師說：『洗缽盂去吧。』 五祖說：『你只知道路上的事，不知道路上的滋味。』 宗泰禪師說：『既然知道路上的事，路上有什麼滋味？』 五祖說：『你不知道嗎？』 又問：『你曾經遊歷過浙江嗎？』 宗泰禪師說：『沒有。』 五祖說：『你還沒有開悟啊。』 宗泰禪師從此以後，凡五年，不能回答。 五祖一日昇堂，對大眾說：『八十歲的老翁玩繡球。』 便下座。 宗泰禪師欣然從人群中走出，說：『和尚試著玩一玩看看。』 五祖用手做出打仗擊鼓的姿勢。
【English Translation】 English version 『Mouth』 is precisely where you should have your immediate awakening. The next day, he entered the room for instruction. Fifth Patriarch (Wu Zu) smiled and said, 『It's not right to say you are not someone who understands thoroughly. This saying is just like the words of the late master (referring to Fifth Patriarch's teacher).』 Zen Master Zongtai said, 『How can I compare to Monk Duan?』 Fifth Patriarch said, 『It's not like that. Although I inherited from him (referring to Monk Duan), I consider his words clumsy, probably only using Yuanlu Gong's means to receive people. If I were like Yuanlu Gong, I could walk hand in hand with Baizhang, Huangbo, Nanquan, and Zhaozhou. Once I see clumsy words, I can't handle it.』 Zen Master Zongtai disagreed, so he leaned on his staff and crossed the river. It happened to be a time of great flooding, so he stayed at the Fourth Patriarch Temple. His companions persuaded him to return, and after another two years, Fifth Patriarch finally approved of him. They once discussed ancient and modern matters together. Fifth Patriarch held Zen Master Zongtai's hand and said, 『For you to speak, I must guide; for me to guide, you must speak. From now on, the secret essentials of the Buddhas and Patriarchs, the key points of all directions, will not escape your grasp.』 An old practitioner gave a teaching, saying, 『At the crossroads, build a thatched hut, but don't allow people to urinate or defecate inside.』 A monk used this saying to ask Zen Master Zongtai for instruction. Zen Master Zongtai said, 『You have already urinated and defecated first, who else are you teaching to urinate and defecate?』 The old practitioner heard this, burned incense and looked from afar, and Great Sui (Da Sui) bowed again to thank Zen Master Zongtai.
Zen Master Zongtai of Wuwai (Disciple of Fifth Patriarch Yan)
Zen Master Zongtai of Wuwai (Wuwei) in Hanzhou, was a native of Fucheng. Since leaving the pass, he traveled extensively to various monastic communities. On the day of reporting incense at Fifth Patriarch Temple (Wu Zu Si), Fifth Patriarch raised the story of Zhaozhou (Zhao Zhou) washing the bowl, asking him to investigate, and entered the room for instruction. Fifth Patriarch raised this story and asked Zen Master Zongtai, 『What do you say Zhaozhou said to that monk that made him enlightened?』 Zen Master Zongtai said, 『Go wash the bowl.』 Fifth Patriarch said, 『You only know the things on the road, you don't know the taste on the road.』 Zen Master Zongtai said, 『Since I know the things on the road, what taste is there on the road?』 Fifth Patriarch said, 『Don't you know?』 He also asked, 『Have you ever traveled to Zhejiang?』 Zen Master Zongtai said, 『Not yet.』 Fifth Patriarch said, 『You are not enlightened yet.』 From then on, Zen Master Zongtai could not answer for five years. One day, Fifth Patriarch ascended the hall and said to the assembly, 『An eighty-year-old man plays with an embroidered ball.』 Then he descended from the seat. Zen Master Zongtai happily came out of the crowd and said, 『Venerable Monk, try playing it and see.』 Fifth Patriarch made a gesture of drumming for battle with his hands.
操蜀音唱綿州巴歌曰。豆子山打瓦鼓。楊平山撒白雨。白雨下取龍女。織得絹二丈五一半屬羅江。一半屬玄武。師聞大悟。掩五祖口曰。祇消唱到這裡。五祖大笑而歸。
五祖表自禪師(五祖演法嗣)
蘄州五祖表自禪師。懷安人也。初依五祖。最久未有省。時圓悟為座元。師往請益。圓悟曰。兄有疑處。試語我。師遂舉。德山小參不答話。問話者三十棒。圓悟曰。禮拜著我作得你。師舉話尚不會。師作禮竟。圓悟令再舉前話。師曰。德山小參不答話。圓悟掩其口曰。但恁么看。師出揚聲曰。屈屈豈有公案。祇教人看一句底道理。有僧謂師曰。兄不可如此說。首座須有方便因靜坐體究。及旬頓釋所疑。詣圓悟禮謝。圓悟曰。兄始知吾不汝欺。又詣方丈。五祖迎笑。自爾日深玄奧。
九頂清素禪師(五祖演法嗣)
嘉州九頂清素禪師。本郡郭氏子。遍扣禪扄。晚謁五祖。聞舉首山答西來意語。倏然契悟。述偈曰。顛倒顛顛倒顛。新婦騎驢阿家牽。便恁么太無端。回頭不覺布衫穿。五祖見乃問。百丈野狐話。又作么生。師曰。來說是非者。便是是非人。五祖大悅久之。辭歸住清溪。次遷九頂○太守呂公。來瞻大像。問曰。既是大像。因甚麼肩負兩楹。師曰。船上無散工。至閣下睹觀音像。又問。
【現代漢語翻譯】 現代漢語譯本： 有人用四川方言唱著綿州巴歌：『豆子山敲著瓦鼓，楊平山飄灑白雨。白雨落下迎娶龍女，織出的絹二丈五，一半屬於羅江，一半屬於玄武。』 五祖聽后恍然大悟，摀住五祖（弘忍，禪宗五祖）的嘴說：『只需唱到這裡。』 五祖大笑而歸。
五祖表自禪師（五祖演的法嗣）
蘄州五祖表自禪師，懷安人。最初依止五祖，很久都沒有開悟。當時圓悟（克勤）是座元（寺院中負責講經說法者）。表自禪師前去請教，圓悟說：『你有什麼疑問之處，可以告訴我。』 表自禪師於是舉出：『德山（宣鑒）小參（禪宗的一種說法形式）不回答問題，提問的人打三十棒。』 圓悟說：『你禮拜我，我就可以替你做到。』 表自禪師舉話尚且不會。表自禪師行禮完畢，圓悟讓他再舉剛才的話。表自禪師說：『德山小參不回答問題。』 圓悟摀住他的嘴說：『只要這樣看。』 表自禪師出來后大聲說：『冤枉啊，哪裡有什麼公案（禪宗用語，指包含禪宗機鋒的故事或對話）？只是教人看一句話的道理。』 有僧人對錶自禪師說：『你不能這樣說，首座（寺院中職位較高者）一定有方便法門引導你體究。』 過了十天，表自禪師頓時解開了疑惑，前往圓悟處禮謝。圓悟說：『你現在才知道我沒有欺騙你。』 又前往方丈室，五祖笑著迎接他，從此以後表自禪師的境界日益深玄奧妙。
九頂清素禪師（五祖演的法嗣）
嘉州九頂清素禪師，是本郡郭氏之子。他廣泛參訪禪門，晚年拜謁五祖。聽到五祖舉首山（省念）回答西來意（達摩祖師西來傳法的真意）的話，忽然契悟，作偈說：『顛倒顛，顛倒顛，新娘騎驢公公牽。這樣實在太無端，回頭不覺布衫穿。』 五祖見到后問：『百丈（懷海）野狐話，你又怎麼理解？』 清素禪師說：『說是非者，便是是非人。』 五祖非常高興。很久之後，清素禪師辭別五祖，回到清溪居住。後來遷居九頂山。太守呂公前來瞻仰大像，問道：『既然是大像，為什麼肩負兩根柱子？』 清素禪師說：『船上沒有閑散的工人。』 到閣下觀看觀音像，又問。
【English Translation】 English version: Someone sang a Mianzhou Ba song in Sichuan dialect: 'Douzi Mountain beats the tile drum, Yangping Mountain sprinkles white rain. White rain falls to marry the Dragon Girl, the woven silk is two zhang five chi, half belongs to Luojiang, half belongs to Xuanwu.' The Fifth Patriarch (Hongren, the fifth patriarch of Zen Buddhism) suddenly realized after hearing this, covered the Fifth Patriarch's mouth and said: 'Just sing to here.' The Fifth Patriarch laughed and returned.
Zen Master Biaozhi of Wuzu (Dharma successor of Wuzu Yan)
Zen Master Biaozhi of Wuzu in Qizhou was a native of Huaian. He initially relied on the Fifth Patriarch, but had not attained enlightenment for a long time. At that time, Yuanwu (Keqin) was the Zuo Yuan (the person in charge of lecturing on scriptures in the temple). Zen Master Biaozhi went to ask for instruction, and Yuanwu said: 'If you have any doubts, you can tell me.' Zen Master Biaozhi then brought up: 'Deshan (Xuanjian) does not answer questions during small gatherings (a form of saying in Zen Buddhism), and those who ask questions are given thirty blows.' Yuanwu said: 'If you bow to me, I can do it for you.' Zen Master Biaozhi could not even explain the saying. After Zen Master Biaozhi finished bowing, Yuanwu asked him to repeat what he had just said. Zen Master Biaozhi said: 'Deshan does not answer questions during small gatherings.' Yuanwu covered his mouth and said: 'Just look at it this way.' After Zen Master Biaozhi came out, he exclaimed: 'Injustice, where is there any Koan (a term in Zen Buddhism, referring to stories or dialogues containing Zen Buddhist machinations)? It just teaches people to look at the meaning of a sentence.' A monk said to Zen Master Biaozhi: 'You cannot say that, the chief seat (a higher position in the temple) must have expedient methods to guide you to investigate.' After ten days, Zen Master Biaozhi suddenly solved his doubts and went to Yuanwu to thank him. Yuanwu said: 'Now you know that I have not deceived you.' He also went to the abbot's room, and the Fifth Patriarch greeted him with a smile. From then on, Zen Master Biaozhi's realm became increasingly profound and mysterious.
Zen Master Qingsu of Jiuding (Dharma successor of Wuzu Yan)
Zen Master Qingsu of Jiuding in Jiaozhou was the son of the Guo family in this county. He widely visited Zen gates, and in his later years paid homage to the Fifth Patriarch. Hearing the Fifth Patriarch's answer to Shoushan (Sheng Nian) regarding the meaning of the Western Coming (the true meaning of Bodhidharma's transmission of Dharma from the West), he suddenly attained enlightenment and composed a verse saying: 'Upside down, upside down, the bride rides a donkey, the father-in-law pulls it. This is really too unreasonable, turning around and unknowingly wearing a cloth shirt.' When the Fifth Patriarch saw it, he asked: 'What is your understanding of Baizhang's (Huaihai) wild fox story?' Zen Master Qingsu said: 'Those who speak of right and wrong are the people of right and wrong.' The Fifth Patriarch was very happy. After a long time, Zen Master Qingsu bid farewell to the Fifth Patriarch and returned to live in Qingxi. Later, he moved to Jiuding Mountain. Prefect Lu came to admire the great statue and asked: 'Since it is a great statue, why does it carry two pillars?' Zen Master Qingsu said: 'There are no idle workers on the boat.' Arriving at the pavilion to view the Guanyin statue, he asked again.
彌勒化境。觀音何來。師曰。家富小兒嬌。太守乃禮敬○勤老宿至。師問。舞劍當咽時如何。曰伏惟尚饗。師詬曰。老賊死去。你問我勤。理前語問之。師叉手揖曰拽破。
元禮首座(五祖演法嗣)
元禮首座。閩人也。初參演和尚于白雲。凡入室必謂曰。衲僧家明。取緇素好。師疑之不已。一日五祖升堂。舉首山新婦騎驢阿家牽語。乃曰。諸人要會么。莫問新婦阿家。免煩路上波吒。遇飯即飯。遇茶即茶。同門出入。宿世冤家。師于言下豁如。且曰。今日緇素明矣。
普融知藏(五祖演法嗣)
普融知藏。福州人也。至五祖入室次。五祖舉倩女離魂話。問之有契。呈偈曰。二女合為一媳婦。機輪截斷難回互。從來往返絕蹤由。行人莫問來時路。凡有鄉僧。來謁則發閩音。誦俚語曰。書頭教娘勤作息。書尾教娘莫瞌睡。且道中間說個甚麼。僧擬對。師即推出。
法閦上座(五祖演法嗣)
法閦上座。久依五祖。未有所入。一日造室。五祖問。不與萬法為侶者。是甚麼人。曰法閦即不然。五祖以手指曰住住。法閦即不然作么生。師於是啟悟○后至東林宣密度禪師席下。見其得平實之旨。一日拈華。繞度禪床一匝。背手插香爐中曰。和尚且道。意作么生度。屢下語。皆不契。逾兩月
{ "translations": [ "現代漢語譯本：", "彌勒（Maitreya，未來佛）的化境是怎樣的？觀音（Avalokiteśvara，觀世音菩薩）又從何而來？", "師父說：『家境富裕，小兒嬌生慣養。』", "太守於是禮敬（禪師）。勤老宿（指一位勤奮的老修行）到來，師父問：『舞劍正當咽喉時，該如何是好？』", "（勤老宿）回答說：『伏惟尚饗（祭祀時祝告死者享用祭品）。』", "師父斥責道：『老賊已經死去！你問我勤（老宿）的事情。』", "（師父）又用之前的話問他，師父叉手作揖說：『拽破（打破迷局）。』", "", "元禮首座（五祖演的法嗣）", "", "元禮首座，是福建人。最初在白雲山參拜五祖演和尚。每次入室請教，（五祖演）必定說：『衲僧家（出家人）要明白，取緇素（黑白分明）的好處。』", "元禮對此疑惑不解。一日，五祖（演）升座說法，舉了首山（禪師）『新婦騎驢阿家牽』的話頭，於是說：『諸位想要領會嗎？莫問新婦阿家（新娘和婆婆），免得路上波吒（麻煩）。遇飯即飯，遇茶即茶，同門出入，宿世冤家。』", "元禮在五祖演的言語下豁然開悟，並且說：『今日緇素（黑白）分明了。』", "", "普融知藏（五祖演的法嗣）", "", "普融知藏，是福州人。到五祖（演）處入室請教時，五祖（演）舉了『倩女離魂』的話頭，問他是否有領悟，（普融知藏）呈上偈語說：『二女合為一媳婦，機輪截斷難回互。從來往返絕蹤由，行人莫問來時路。』", "凡是有家鄉的僧人來拜訪，（普融知藏）就用閩南語誦讀俚語說：『書頭教娘勤作息，書尾教娘莫瞌睡。』", "並且問道：『且說中間說了些什麼？』僧人想要回答，師父就將他推出。", "", "法閦上座（五祖演的法嗣）", "", "法閦上座，長久依止五祖（演），但沒有領悟。一日，（法閦）去方丈室請教，五祖（演）問：『不與萬法為侶者，是什麼人？』", "（法閦）回答說：『法閦（我）就是這樣。』", "五祖（演）用手指著他說：『住住（停停），法閦即不然，作么生（又該如何）？』", "師父（法閦）於是在此開悟。後來到東林宣密度禪師處，見到他得到了平實的宗旨。一日，（法閦）拈起一朵花，繞著宣密度禪師的禪床轉了一圈，背手插到香爐中說：『和尚且道，意作么生度（你來說說，這是什麼意思）？』", "（宣密度禪師）屢次下語，都不契合（法閦的意）。過了兩個月。", "", "", "english_translations": [ "English version:", "What is the transformed realm of Maitreya (the future Buddha)? Where does Avalokiteśvara (the Bodhisattva of Compassion) come from?", "The master said, 'A wealthy family spoils its young child.'", "The prefect then paid respects (to the Zen master). When the diligent old monk arrived, the master asked, 'When the sword is dancing at the throat, what should be done?'", "(The diligent old monk) replied, 'I respectfully offer this sacrifice for your enjoyment (a prayer offered during sacrifices, asking the deceased to enjoy the offerings).'", "The master scolded, 'The old thief is already dead! You ask me about the diligent (old monk)'s) affairs.'", "(The master) then used the previous words to question him, and the master, with hands clasped, said, 'Tear it apart (break through the illusion).'", "", "Chief Seat Yuanli (Successor of Dharma from Wuzu Yan)", "", "Chief Seat Yuanli was a native of Fujian. He initially visited the monk Yan of Baiyun. Every time he entered the room for instruction, (Wuzu Yan) would say, 'A monastic (a monk) should understand, and take the good of black and white (clarity).'", "Yuanli was constantly puzzled by this. One day, Wuzu (Yan) ascended the platform and cited the saying of Shoushan (Zen master), 'The new bride rides the donkey, the mother-in-law leads.' Then he said, 'Do you all want to understand? Don't ask about the new bride or the mother-in-law, to avoid troubles on the road. Eat when there is food, drink when there is tea, entering and exiting the same gate, karmic enemies from past lives.'", "Yuanli suddenly awakened under Wuzu Yan's words and said, 'Today, black and white (clarity) is clear.'", "", "Knowing-the-Treasury Purong (Successor of Dharma from Wuzu Yan)", "", "Knowing-the-Treasury Purong was a native of Fuzhou. When he entered Wuzu's (Yan's) room for instruction, Wuzu (Yan) cited the story of 'Qian Nü Leaving Her Soul,' asking him if he had any understanding. (Knowing-the-Treasury Purong) presented a verse saying, 'Two women combine into one daughter-in-law, the mechanism is cut off, difficult to reciprocate. From beginning to end, the traces of coming and going are gone, travelers should not ask the road they came from.'", "Whenever a monk from his hometown came to visit, (Knowing-the-Treasury Purong) would recite a folk song in the Minnan dialect, saying, 'The beginning of the book teaches the daughter to work diligently, the end of the book teaches the daughter not to doze off.'", "And asked, 'Tell me, what is said in the middle?' When the monk tried to answer, the master pushed him out.", "", "Upper Seat Fachu (Successor of Dharma from Wuzu Yan)", "", "Upper Seat Fachu had long relied on Wuzu (Yan), but had not attained enlightenment. One day, (Fachu) went to the abbot's room for instruction, and Wuzu (Yan) asked, 'Who is it that does not associate with the myriad dharmas?'", "(Fachu) replied, 'Fachu (I) is like this.'", "Wuzu (Yan) pointed at him and said, 'Stop, stop, Fachu is not like this, what should be done?'", "The master (Fachu) then became enlightened. Later, he went to Zen Master Xuan Midu of Donglin and saw that he had attained the essence of simplicity. One day, (Fachu) picked up a flower, circled Zen Master Xuan Midu's meditation bed once, and stuck it into the incense burner behind his back, saying, 'Venerable, tell me, what does this mean?'", "(Zen Master Xuan Midu) repeatedly gave answers, but none of them matched (Fachu's intention). Two months passed." ] }
遂問。師令試說之。師曰。某祇將華。插香爐中。和尚自疑。有甚麼事來。
金陵俞道婆(瑯玡起法嗣)
俞道婆。金陵人也。市油糍為業。常隨眾參問瑯邪。瑯邪以臨濟無位真人話示之。一日聞丐者唱蓮華樂云。不因柳毅傳書信。何緣得到洞庭湖。忽大悟。以糍盤投地。夫傍睨曰。你顛邪。婆掌曰。非汝境界。往見瑯邪。瑯邪望之。知其造詣。問那個是。無位真人。婆應聲曰。有一無位人。六臂三頭努力瞋。一擘華山分兩路。萬年流水不知春。由是聲名藹著○凡有僧至則曰兒兒。僧擬議。即掩門。佛燈珣禪師。往勘之。婆見如前所問。佛燈曰。爺在甚麼處。婆轉身拜露柱。佛燈即踏倒曰。將謂有多少奇特便出。婆蹶起曰。兒兒來惜你則個。佛燈竟不顧○安首座至。婆問。甚處來。首座曰德山。婆曰。德山泰乃老婆兒子。首座曰。婆是甚人兒子。婆曰。被上座一問。直得立地放尿○婆嘗頌馬祖不安因緣曰。日面月面。虛空閃電。雖然截斷。天下衲僧。舌頭分明。祇道得一半。
性空妙普庵主(黃龍新法嗣)
嘉興府華亭性空妙普庵主。漢州人。久依死心獲證。乃抵秀水。追船子遺風。結茅青龍之野。吹鐵笛自娛。多賦詠○建炎初。徐明叛。道經烏鎮。民多逃亡。師獨荷䇿而往。賊怒欲斬之。
【現代漢語翻譯】 現代漢語譯本：於是（他）發問。禪師讓他試著說出（其中的道理）。禪師說：『我只是把花插到香爐中，和尚自己疑惑，有什麼事發生呢？』
金陵俞道婆（瑯玡起的法嗣）
俞道婆，金陵人。以賣油糍為生。經常跟隨眾人蔘訪瑯玡禪師。瑯玡禪師用臨濟的『無位真人』的話開示他。一天，（俞道婆）聽到乞丐唱蓮花樂，唱到：『不因柳毅傳書信，何緣得到洞庭湖？』忽然大悟。把糍盤扔到地上，丈夫在一旁斜眼看他說：『你瘋了嗎？』俞道婆打了他一巴掌說：『不是你所能理解的境界。』（俞道婆）前去拜見瑯玡禪師。瑯玡禪師看著他，知道他已經有所領悟，問：『哪個是無位真人？』俞道婆應聲回答：『有一無位人，六臂三頭努力瞋，一擘華山分兩路，萬年流水不知春。』因此聲名遠播。凡是有僧人來，（俞道婆）就說『兒兒』。僧人如果猶豫，（俞道婆）就關上門。佛燈珣禪師前去勘驗他。俞道婆見到（佛燈珣禪師）像之前一樣發問。佛燈珣禪師說：『爺在什麼地方？』俞道婆轉身朝露柱拜。佛燈珣禪師隨即踢倒露柱說：『還以為有多少奇特之處，原來就這些。』俞道婆跳起來說：『兒兒來愛惜你。』佛燈珣禪師最終沒有理睬他。安首座來到，俞道婆問：『從哪裡來？』首座說：『德山。』俞道婆說：『德山乃老婆兒子。』首座問：『婆是誰的兒子？』俞道婆說：『被上座一問，直得立地**。』俞道婆曾經作頌馬祖不安的因緣說：『日面月面，虛空閃電，雖然截斷，天下衲僧，舌頭分明，只說得一半。』
性空妙普庵主（黃龍新法嗣）
嘉興府華亭性空妙普庵主，漢州人。長期依止死心禪師獲得證悟，於是來到秀水，追隨船子德誠的遺風，在青龍山野結茅居住，吹奏鐵笛自娛自樂，寫了很多詩歌。建炎初年（1127年），徐明叛亂，（他的軍隊）經過烏鎮，百姓大多逃亡。庵主獨自拿著竹杖前去。賊寇憤怒，想要殺了他。
【English Translation】 English version: Then (he) asked. The master told him to try to explain it. The master said, 'I just put the flower in the incense burner. The monk himself is doubtful. What happened?'
Yudopo of Jinling (a Dharma heir of Langye)
Yudopo was a native of Jinling. He made a living selling fried oil cakes. He often followed the crowd to visit Zen Master Langye. Zen Master Langye used Linji's words of 'True Man of No Rank' to enlighten him. One day, (Yudopo) heard a beggar singing the Lotus Flower Song, singing: 'If not for Liu Yi delivering the letter, how could one reach Dongting Lake?' Suddenly, he had a great enlightenment. He threw the cake plate on the ground. The husband glanced at him and said, 'Are you crazy?' Yudopo slapped him and said, 'It's not a realm you can understand.' (Yudopo) went to see Zen Master Langye. Zen Master Langye looked at him and knew that he had gained some understanding, and asked, 'Which one is the True Man of No Rank?' Yudopo replied, 'There is a True Man of No Rank, with six arms and three heads, striving in anger, splitting Mount Hua into two paths with one stroke, and the flowing water for ten thousand years does not know spring.' Therefore, his reputation spread far and wide. Whenever a monk came, (Yudopo) would say 'Er er'. If the monk hesitated, (Yudopo) would close the door. Zen Master Fodeng Xun went to examine him. Yudopo saw (Zen Master Fodeng Xun) and asked the same question as before. Zen Master Fodeng Xun said, 'Where is the father?' Yudopo turned around and bowed to the dew pillar. Zen Master Fodeng Xun then kicked down the dew pillar and said, 'I thought there was something special, but it's just this.' Yudopo jumped up and said, 'Er er comes to cherish you.' Zen Master Fodeng Xun ultimately ignored him. When Chief Seat An arrived, Yudopo asked, 'Where are you from?' The chief seat said, 'Deshan.' Yudopo said, 'Deshan is an old woman's son.' The chief seat asked, 'Whose son is Po?' Yudopo said, 'Being asked by the venerable, one can only stand on the ground **.' Yudopo once composed a verse on the cause of Master Ma's restlessness, saying: 'Sun face, moon face, lightning in the void, although cut off, the tongues of all the monks under heaven can only say half of it clearly.'
Abbot Xingkong Miaopu (a Dharma heir of Huanglong Xin)
Abbot Xingkong Miaopu of Huating, Jiaxing Prefecture, was a native of Hanzhou. He relied on Zen Master Sixin for a long time and attained enlightenment, so he came to Xiushui, followed the legacy of Boatman Decheng, built a thatched hut in the wilderness of Qinglong, played the iron flute for his own enjoyment, and wrote many poems. In the early years of Jianyan (1127), Xu Ming rebelled, and (his army) passed through Wuzhen, and most of the people fled. The abbot went alone with a bamboo staff. The bandits were angry and wanted to kill him.
師曰。大丈夫。要頭便斫取。奚以怒為。吾死必矣。愿得一飯。以為送終。賊奉肉食。師如常齋出生畢。乃曰。孰當我文以祭。賊笑而不答。師索筆大書曰。嗚呼惟靈。勞我以生。則大塊之過。役我以壽。則陰陽之失。乏我以貧。則五行不正。困我以命。則時日不吉。吁哉至哉。賴有出塵之道。悟我之性。與其妙心。則其妙心。孰與為鄰。上同諸佛之真化。下合凡夫之無明。纖塵不動。本自圓成。妙矣哉妙矣哉。日月未足以為明。乾坤未足以為大。磊磊落落。無掛無礙。六十餘年。和光混俗。四十二臘。逍遙自在。逢人則喜。見佛不拜。笑矣乎笑矣乎。可惜少年郎。風流太光彩。坦然歸去付春風。體似虛空終不壞。尚饗遂舉箸飫餐。賊徒大笑。食罷復曰。劫數既遭離亂。我是快活烈漢。如今正好乘時。便請一刀兩段。乃大呼斬斬。賊方駭異。稽首謝過。令衛而出烏鎮之廬舍。免焚實師之惠也○有僧睹師見佛不拜歌。逆問曰。既見佛為甚麼不拜。師掌之曰會么。曰不會。師又掌曰。家無二主○紹興庚申冬。造大盆。穴而塞之。修書寄雪竇持禪師曰。吾將水葬矣。壬戌歲持至。見其尚存。作偈嘲之曰。咄哉老性空剛。要餵魚鱉去。不索性去。祇管向人說。師閱偈笑曰。待兄來證明耳。令遍告四眾眾集。師為說法要。仍說偈
【現代漢語翻譯】 現代漢語譯本 慧遠禪師說：『大丈夫，要砍頭便砍去，為何要發怒？我必死無疑，只希望得到一頓飯，作為臨終的供養。』 盜賊便奉上肉食。慧遠禪師如往常一樣齋戒完畢，於是說：『誰來為我寫祭文？』 盜賊笑著不回答。慧遠禪師便索要筆墨，大筆寫道：『嗚呼，我的靈魂啊！用生命來勞累我，是大自然的過錯；用壽命來役使我，是陰陽的失調；用貧困來睏乏我，是五行不正；用命運來困頓我，是時日不吉。唉，太好了，太好了！幸虧有超脫塵世的佛法，領悟了我的本性，以及那微妙的心。那麼，這微妙的心，與誰為鄰呢？向上與諸佛的真性相合，向下與凡夫的無明相合。纖塵不染，本來就是圓滿成就的。妙啊！妙啊！日月的光明不足以形容它的光明，天地的廣大不足以形容它的廣大。光明磊落，沒有牽掛，沒有阻礙。六十多年來，和光同塵，混跡於世俗之中；四十二個僧臘，逍遙自在。遇到人就歡喜，見到佛也不拜。可笑啊！可笑啊！可惜了少年郎，風流倜儻，光彩照人。坦然歸去，將一切交付給春風，身體如同虛空，終究不會壞滅。享用吧！』 於是拿起筷子飽餐一頓，盜賊們大笑。吃完后又說：『劫數既然遭遇離亂，我是個快活的烈士。如今正好乘此機會，請你一刀將我分為兩段。』 於是大喊『斬！斬！』 盜賊們才感到驚駭詫異，叩頭謝罪，命人護送慧遠禪師出了烏鎮的住所，免於焚燒，這實在是禪師的恩惠啊！ 有個僧人聽到慧遠禪師『見佛不拜』的歌，反問道：『既然見到佛，為什麼不拜？』 慧遠禪師打了他一巴掌，問道：『會么？』 僧人說：『不會。』 慧遠禪師又打了他一巴掌，說：『一家不能有二主。』 紹興庚申年（1140年）冬天，慧遠禪師製造了一個大盆，在底部鉆孔並堵住，修書寄給雪竇持禪師，說：『我將要水葬了。』 壬戌年（1142年），雪竇持禪師趕到，見慧遠禪師還活著，作偈嘲笑他說：『咄，你這老傢伙，性情如此剛強，想要去餵魚鱉嗎？不乾脆點去死，只管向人說。』 慧遠禪師讀了偈語，笑著說：『等待你來為我證明罷了。』 於是命令遍告大眾，大眾聚集。慧遠禪師為大家說法要，仍然說了偈語：
【English Translation】 English version The Master said, 'A great man, if you want my head, then take it. Why be angry? I am sure to die. I only wish for a meal as my final offering.' The thieves offered meat. The Master finished his meal as usual and said, 'Who will write my eulogy?' The thieves laughed and did not answer. The Master asked for a pen and wrote: 'Alas, my spirit! Toiling me with life is the fault of the Great Earth; employing me with longevity is the error of Yin and Yang; afflicting me with poverty is the imbalance of the Five Elements; trapping me with fate is the inauspiciousness of time and date. Alas, how wonderful! Fortunately, there is the path of transcending the world, which enlightened my nature and its wondrous mind. Then, with whom does this wondrous mind dwell? Above, it aligns with the true transformation of all Buddhas; below, it unites with the ignorance of ordinary beings. Not a speck of dust moves; it is inherently complete. How wondrous! How wondrous! The brightness of the sun and moon is not enough to describe its brightness; the vastness of heaven and earth is not enough to describe its vastness. Bright and clear, without attachment, without hindrance. For more than sixty years, I have harmonized with the world; for forty-two monastic years, I have been carefree and at ease. I rejoice when I meet people, and I do not bow to the Buddha. How laughable! How laughable! What a pity for the young man, so elegant and radiant. Calmly return and entrust everything to the spring breeze; the body is like the void, and will never decay. Enjoy this offering!' Then he picked up his chopsticks and ate heartily, and the thieves laughed loudly. After eating, he said again, 'Since I have encountered chaos in this kalpa, I am a happy hero. Now is the perfect time, please cut me in two with one stroke.' Then he shouted, 'Chop! Chop!' The thieves were shocked and terrified, kowtowed and apologized, and ordered guards to escort the Master out of his residence in Wuzhen, sparing it from burning. This was truly the Master's benevolence! A monk heard the Master's song 'Seeing the Buddha, I do not bow,' and asked, 'Since you see the Buddha, why do you not bow?' The Master slapped him and asked, 'Do you understand?' The monk said, 'I do not understand.' The Master slapped him again and said, 'A family cannot have two masters.' In the winter of Shaoxing Gengshen (1140), the Master made a large basin, drilled a hole in the bottom and plugged it, and sent a letter to Zen Master Xuedou Chi, saying, 'I am going to be water-buried.' In the year Renxu (1142), Zen Master Chi arrived and saw that the Master was still alive, and wrote a verse to mock him, saying, 'Tsk, you old fellow, your nature is so stubborn, do you want to feed the fish and turtles? Why not just die, instead of telling people about it.' The Master read the verse and laughed, saying, 'I am waiting for you to come and certify me.' Then he ordered that the masses be informed, and the masses gathered. The Master gave a Dharma talk to everyone, and still spoke a verse:
曰坐脫立亡。不若水葬。一省柴燒。二省開壙。撒手便行。不妨快暢誰是知音。船子和尚。高風難繼百千年。一曲漁歌少人唱。遂盤坐盆中。順潮而下。眾皆隨至海濵。望欲斷目。師取塞戽水而回。眾擁觀水無所入。復乘流而往。唱曰。船子當年返故鄉。沒軌跡處妙難量。真風遍寄知音者。鐵苗橫吹作散場。其笛聲嗚咽頃。于蒼茫間。見以笛擲空而沒。后三日。于沙上趺坐如生。
鐘山道隆首座(黃龍新法嗣)
嚴州鐘山道隆首座。桐廬董氏子。晚抵黃龍死心。延為座元。死心順世。遂歸隱鐘山。慕陳尊宿高世之風。日鬻擻籰自適。人無識者。手常穿一襪。凡有禪者至。提以示之曰。老僧這襪著三十年了也。
空室智通道人(黃龍新法嗣)
空室道人智通者。龍圖范珣女也。幼聰慧。長歸丞相蘇頌之孫悌。未幾厭世相。還家求祝髮。父難之。遂清修。因看法界觀。頓有省。連作二偈見意。一曰。浩浩塵中體一如。縱橫互動印毗盧。全波是水波非水。全水成波水自殊。次曰。物我元無異。森羅映象同。明明超主伴。了了徹真空。一體含多法。交參帝網中。重重無盡處。動靜悉圓通。後父母俱亡。兄涓領分寧尉。通偕行。聞死心名重。往謁之。死心見知其所得。便問。常啼菩薩。賣卻心肝。教誰
【現代漢語翻譯】 現代漢語譯本： 說的是坐著死去或站著死去。不如水葬。一是節省柴火焚燒，二是節省開挖墓穴。撒手人寰便走，不妨快活舒暢。誰是知音？船子和尚（唐代禪師）。高尚的風範難以繼承百千年，一曲漁歌很少有人唱。於是盤腿坐在盆中，順著潮水而下。眾人全都跟隨到海邊，望眼欲穿。船子和尚拿起塞子戽水而回，眾人擁擠觀看水無處可入。他又乘著水流而去，唱道：『船子當年返回故鄉，沒有軌跡之處妙不可量。真風普遍寄給知音者，鐵笛橫吹作為散場。』他的笛聲嗚咽，頃刻間，在蒼茫之中，看見他把笛子擲向空中而消失。三天後，在沙灘上盤腿打坐，如同活著一般。
鐘山道隆首座（黃龍新（1049-1125）法嗣）
嚴州鐘山道隆首座，桐廬董氏之子。晚年到達黃龍死心禪師（生卒年不詳）處，被延請為首座。死心禪師圓寂后，於是歸隱鐘山。仰慕陳尊宿（生卒年不詳）高尚避世的風範，每天賣紡紗用的紡錘來自我滿足，沒有人認識他。手中常常穿著一隻襪子，凡是有禪者來到，就提起襪子給他們看，說道：『老僧這襪子穿了三十年了。』
空室智通道人（黃龍新（1049-1125）法嗣）
空室道人智通，是龍圖閣直學士范珣（生卒年不詳）的女兒。從小聰明，長大後嫁給丞相蘇頌（1020-1101）的孫子蘇悌（生卒年不詳）。沒過多久厭倦了世俗生活，回到家請求剃度出家，父親為難她，於是就清心修行。因為觀看《法界觀》，頓時有所領悟，連續作了兩首偈頌表達心意。一首說：『浩浩塵世中本體唯一如，縱橫交錯印證毗盧（即毗盧遮那佛，意為光明遍照）。全波是水波不是水，全水成波水自殊。』另一首說：『物我原本沒有差異，森羅萬象如同鏡中影像相同。明明瞭了超越主觀與客觀，徹徹底底通達真空。一體包含多種法則，交相參與帝釋天網中。重重無盡之處，動靜都圓融通達。』後來父母都去世了，哥哥范涓（生卒年不詳）擔任分寧縣尉，智通一同前往。聽到死心禪師名聲很大，前去拜見他。死心禪師見到她，知道她有所得，便問：『常啼菩薩（佛教人物）。賣掉心肝，教給了誰？』
【English Translation】 English version: It speaks of dying while sitting or dying while standing. It is better to be buried in water. First, it saves firewood for cremation, and second, it saves digging a grave. Letting go and departing is carefree and joyful. Who is the kindred spirit? Boatman Monk (Zen master of the Tang Dynasty). His noble demeanor is difficult to inherit for hundreds and thousands of years; a fisherman's song is rarely sung. Thereupon, he sat cross-legged in a basin and floated down with the tide. The crowd all followed to the seashore, their eyes straining to see. The Boatman Monk took a plug to bail out water and returned, the crowd crowding to see that there was nowhere for the water to enter. He then rode the current again, singing: 'The Boatman returned to his hometown in those years, the mystery of where there are no traces is immeasurable. The true wind is universally sent to kindred spirits, the iron flute is blown horizontally as the end of the performance.' The sound of his flute was sobbing, and in an instant, in the vastness, he was seen throwing the flute into the air and disappearing. Three days later, he was found sitting cross-legged on the sand as if alive.
Chief Seat Daolong of Zhongshan (Successor of Huanglong Xin (1049-1125))
Chief Seat Daolong of Zhongshan in Yanzhou was the son of the Dong family of Tonglu. In his later years, he arrived at Huanglong's Dead Heart Zen Master (dates of birth and death unknown) and was invited to be the chief seat. After Dead Heart Zen Master passed away, he then retired to Zhongshan. Admiring the noble and reclusive demeanor of Venerable Chen (dates of birth and death unknown), he sold spinning wheels for self-sufficiency every day, and no one recognized him. He often wore a sock on his hand, and whenever a Zen practitioner arrived, he would hold it up to show them, saying: 'This old monk has been wearing this sock for thirty years.'
Daoist Zhitong of Empty Room (Successor of Huanglong Xin (1049-1125))
Daoist Zhitong of Empty Room was the daughter of Academician of the Dragon Pavilion, Fan Xun (dates of birth and death unknown). She was intelligent from a young age, and when she grew up, she married Su Ti (dates of birth and death unknown), the grandson of Prime Minister Su Song (1020-1101). Before long, she became tired of worldly life and returned home to request tonsure and ordination, but her father made it difficult for her, so she cultivated her mind. Because of contemplating the 'Contemplation of the Dharmadhatu', she suddenly had an understanding and composed two verses to express her intention. One said: 'In the vast dust, the essence is one and the same, the horizontal and vertical interactions imprint Vairocana (meaning 'light shining everywhere'). The whole wave is water, but the wave is not water; the whole water becomes a wave, but the water is distinct.' The other said: 'Things and self are originally not different, the myriad phenomena are like reflections in a mirror. Clearly transcending subject and object, thoroughly penetrating the empty void. One body contains many laws, interpenetrating in the net of Indra. In the endless realms, movement and stillness are all perfectly interconnected.' Later, both her parents passed away, and her elder brother Fan Juan (dates of birth and death unknown) served as the magistrate of Fanning County, and Zhitong went with him. Hearing that Dead Heart Zen Master had a great reputation, she went to visit him. Dead Heart Zen Master saw her and knew that she had attained something, so he asked: 'Sadaprarudita Bodhisattva (a Buddhist figure) sold his heart and liver, to whom did he teach?'
學般若。智通曰。你若無心我也休。又問。一雨所滋。根苗有異。無陰陽地上。生個甚麼。智通曰。一華五葉。復問。十二時中。向甚麼處。安身立命。智通曰。和尚惜取眉毛。好死心打。曰這婦女。亂作次第。智通禮拜。死心然之。於是道聲籍甚○政和間。居金陵。嘗設浴于保寧。揭榜于門曰。一物也無。洗個甚麼。纖塵若有。起自何來。道取一句子玄。乃可大家入浴。古靈祇解揩背。開士何曾明心。欲證離垢地時。須是通身汗出。盡道水能洗垢。焉知水亦是塵。直饒水垢頓除。到此亦須洗卻。后為尼名。惟久掛錫姑蘇。之西竺緇白。日夕師問。得其道者頗眾。俄示疾。書偈趺坐而終。
上封本才禪師(黃龍清法嗣)
潭州上封佛心才禪師。福州姚氏子。遊方至大中。依海印隆禪師。見老宿達道者看經。至一毛頭師子百億毛頭一時現。師指問曰。一毛頭師子作么生得。百億毛頭一時現。達曰。汝乍入叢林。豈可便理會許事。師因疑之。遂發心領凈頭職。一夕汛掃次。海印適夜參。至則遇結座。擲拄杖曰。了即毛端吞巨海。始知大地一微塵。師豁然有省。及出閩造豫章黃龍山。與死心機不契。乃參靈源。凡入室出。必揮淚自訟曰。此事我見得甚分明。祇是臨機吐不出。若為柰何。靈源知師勤篤。告以須是
【現代漢語翻譯】 現代漢語譯本 學般若（bō rě，智慧）。智通禪師說：『你如果心無所求，我也就罷了。』又問：『同一場雨的滋潤，根苗卻有差異。在沒有陰陽分別的地上，會生長出什麼？』智通禪師說：『一花開五葉。』又問：『十二時辰中，在哪裡安身立命？』智通禪師說：『和尚你珍惜你的眉毛吧，好好地死心塌地去參悟。』那人說：『這婦女，胡亂安排次第。』智通禪師禮拜。死心禪師認可了他。於是他的道聲非常響亮。政和（1111-1118）年間，居住在金陵。曾經在保寧寺設定浴池，在門上張貼告示說：『一物也沒有，洗個什麼？一絲塵埃如果有，又從何而來？說出一句玄妙的話，才可以大家一起入浴。古靈禪師只懂得給人擦背，開士（kāi shì，覺悟的人）何曾明白真心？想要證得離垢地時，必須全身汗出。』都說水能洗去污垢，哪裡知道水也是塵埃？即使水垢立刻去除，到了這裡也必須洗掉。』後來成為尼姑，法名惟久，在姑蘇的西竺寺掛單。每天早晚都向師父請教，得道的人很多。不久示現疾病，寫下偈語，跏趺而坐圓寂。
上封本才禪師（黃龍清的法嗣）
潭州上封佛心才禪師，是福州姚氏的兒子。遊方到大中寺，依止海印隆禪師。看見老修行達道者在看經，看到『一毛頭師子百億毛頭一時現』。禪師指著問：『一毛頭師子怎麼樣才能百億毛頭一時現？』達道者說：『你剛入叢林，怎麼可以立刻理解這樣的事情？』禪師因此心生疑惑。於是發心擔任凈頭（負責清潔）的職務。一天晚上打掃時，海印禪師正好夜參，到了禪堂看見大家結跏趺坐，就扔掉拄杖說：『了悟了就是毛端吞巨海，才知道大地一微塵。』禪師豁然開悟。等到離開福建前往豫章黃龍山，和死心禪師不投機，於是參訪靈源禪師。每次入室請教出來，必定揮淚自責說：『這件事我看得非常明白，只是臨機說不出來，該怎麼辦呢？』靈源禪師知道他勤奮懇切，告訴他必須...
【English Translation】 English version Studying Prajna (pō rě, wisdom). Zen Master Zhitong said, 'If you have no intention, I will stop here.' He further asked, 'Nourished by the same rain, the roots and seedlings differ. On the ground without yin and yang, what will grow?' Zen Master Zhitong said, 'One flower blooms with five petals.' He further asked, 'Within the twelve periods of the day, where does one settle and establish life?' Zen Master Zhitong said, 'Monk, cherish your eyebrows, and wholeheartedly devote yourself to contemplation.' That person said, 'This woman is arranging things in a disorderly manner.' Zen Master Zhitong bowed. Zen Master Sixin acknowledged him. Thereupon, his reputation for the Dao was very loud. During the Zhenghe (1111-1118) period, he resided in Jinling. He once set up a bathhouse at Baoning Temple, posting a notice at the door saying, 'There is nothing at all, what is there to wash? If there is a trace of dust, where does it come from? Speak a profound phrase, and then everyone can enter the bath together. Zen Master Guling only knew how to scrub backs, how could a Kaishi (kāi shì, enlightened person) understand the true mind? When one wants to attain the state of being free from defilement, one must sweat all over.' Everyone says that water can wash away dirt, but who knows that water is also dust? Even if the water stains are immediately removed, one must still wash it away here.' Later, she became a nun, named Weijiu, and stayed at the Xizhu Temple in Gusu. Every morning and evening, she asked her master for guidance, and many people attained the Dao. Soon, she manifested illness, wrote a verse, sat in the lotus position, and passed away.
Zen Master Ben Cai of Shangfeng (Successor of Huanglong Qing)
Zen Master Foxin Cai of Shangfeng in Tanzhou was the son of the Yao family of Fuzhou. He traveled to Dazhong Temple and relied on Zen Master Haiyin Long. He saw the old practitioner Dadao reading the sutras, reaching 'One hair-tip lion manifests a hundred billion hair-tips at once.' The Zen master pointed and asked, 'How can one hair-tip lion manifest a hundred billion hair-tips at once?' Dadao said, 'You have just entered the monastery, how can you immediately understand such things?' The Zen master therefore became suspicious. So he resolved to take on the duty of Jingtou (responsible for cleaning). One night while sweeping, Zen Master Haiyin happened to be attending the night meditation, and when he arrived at the Zen hall, he saw everyone sitting in the lotus position, so he threw his staff and said, 'To understand is to swallow the vast ocean at the tip of a hair, and to know that the great earth is a tiny dust.' The Zen master suddenly awakened. When he left Fujian and went to Huanglong Mountain in Yuzhang, he did not get along with Zen Master Sixin, so he visited Zen Master Lingyuan. Every time he entered the room to ask for guidance and came out, he would definitely shed tears and blame himself, saying, 'I see this matter very clearly, but I just can't express it when the opportunity arises, what should I do?' Zen Master Lingyuan knew that he was diligent and sincere, and told him that he must...
大徹方得自在也。未幾竊觀鄰案僧讀曹洞廣錄。至藥山採薪歸。有僧問。甚麼處來。藥山曰。討柴來。僧指腰下刀曰。鳴剝剝。是個甚麼。藥山拔刀作斫勢。師忽欣然。摑鄰案僧。一掌揭簾趨出。衝口說偈曰。徹徹大海乾枯。虛空迸裂。四方八面。絕遮攔萬象。森羅齊漏泄。
法輪應端禪師(黃龍清法嗣)
潭州法輪應端禪師。南昌徐氏子。謁真凈文禪師。機不諧。至云居。會靈源分座。為眾激昂。師扣其旨。然以妙入諸經自負。靈源嘗痛劄之。師乃援馬祖百丈機語。及華嚴宗旨為表。靈源笑曰。馬祖百丈固錯矣。而華嚴宗旨。與個事喜沒交涉。師憤然欲他往。因請辭乃揭簾。忽大悟汗流浹背。靈源見乃曰。是子識好惡矣。馬祖百丈。文殊普賢。幾被汝帶累。后開法百丈。
黃龍道震禪師(泐潭清法嗣)
隆興府黃龍山堂道震禪師。金陵趙氏子。少依覺印英禪師。為童子。英移居泗之普照。適淑妃擇度童行。師得圓具久之。辭謁丹霞淳禪師。一日與論洞上宗旨。師呈偈曰。白雲深覆古寒巖。異草靈華彩鳳銜。夜半天明日當午。騎牛背面著靴衫。淳器之。師自以為礙。棄依草堂。一見契合。日取藏經讀之。一夕聞晚參鼓。步出經堂。舉頭見月。遂大悟。亟趨方丈。草堂望見。即為印可。
【現代漢語翻譯】 現代漢語譯本： 徹底領悟才能獲得自在。不久，我偷偷觀看鄰座的僧人閱讀《曹洞廣錄》。當讀到藥山惟儼禪師採柴回來，有僧人問：『從哪裡來？』藥山禪師說：『砍柴來。』僧人指著腰下的刀說：『鳴剝剝，這是什麼？』藥山禪師拔刀作砍的姿勢。我忽然欣然開悟，打鄰座的僧人一掌，揭開簾子跑出去，脫口說出偈語：『徹徹底底，大海乾枯，虛空崩裂。四面八方，沒有任何遮攔，萬象森羅，全部都顯露出來。』
法輪應端禪師（黃龍清（含義未知）的法嗣）
潭州法輪應端禪師，南昌徐氏之子。拜訪真凈文禪師，但機緣不合。到云居山，適逢靈源禪師分座說法，為大眾慷慨激昂地開示。應端禪師請教其宗旨，然而他自恃精通各部經典。靈源禪師曾嚴厲地批評他。應端禪師於是引用馬祖道一（含義未知）、百丈懷海（含義未知）的機鋒語句，以及華嚴宗的宗旨作為辯解。靈源禪師笑著說：『馬祖、百丈本來就錯了，而且華嚴宗旨，與這件事毫無關係。』應端禪師憤然想要離開，於是向靈源禪師告辭，當他揭開簾子時，忽然大悟，汗流浹背。靈源禪師看見后說：『這人知道好壞了。馬祖、百丈，文殊菩薩（Manjusri Bodhisattva）、普賢菩薩（Samantabhadra Bodhisattva），幾乎被你連累。』後來應端禪師在百丈山開法。
黃龍道震禪師（泐潭清（含義未知）的法嗣）
隆興府黃龍山堂道震禪師，金陵趙氏之子。年少時跟隨覺印英禪師做童子。覺印英禪師移居到泗州的普照寺，適逢淑妃挑選剃度為僧的童子，道震禪師得以圓滿具足戒。很久之後，他辭別覺印英禪師去拜訪丹霞淳禪師。一天，道震禪師與丹霞淳禪師討論曹洞宗的宗旨，道震禪師呈上偈語說：『白雲深深覆蓋著古老的寒冷巖石，奇異的草和靈異的花朵被綵鳳銜著。半夜天明，正午日當頭，騎著牛卻反穿著靴衫。』丹霞淳禪師很器重他。道震禪師自己卻認為有所障礙，於是離開去依止草堂禪師。一見面就非常契合。每天都取來藏經閱讀。一天晚上，聽到晚參的鼓聲，走出經堂，抬頭看見月亮，於是大悟。急忙跑到方丈室，草堂禪師望見他，就為他印可。
【English Translation】 English version: Complete enlightenment brings freedom. Not long after, I secretly watched a monk next to me reading the Caodong Guanglu. When he reached the part where Yaoshan Weiyan (藥山惟儼) Chan master returned from gathering firewood, a monk asked: 'Where did you come from?' Yaoshan (藥山) said: 'Gathering firewood.' The monk pointed to the knife at his waist and said: 'Ming bo bo, what is this?' Yaoshan (藥山) drew his knife and made a chopping gesture. I suddenly felt joyful and enlightened, slapped the monk next to me, lifted the curtain and ran out, blurting out a verse: 'Thoroughly, thoroughly, the great sea dries up, the void bursts open. In all directions, there is no obstruction, all phenomena are revealed.'
Chan Master Faling Yingduan (法輪應端) (Successor of Huanglong Qing (黃龍清))
Chan Master Faling Yingduan (法輪應端) of Tanzhou (潭州), was a native of Nanchang (南昌), son of the Xu (徐) family. He visited Chan Master Zhenjing Wen (真凈文), but their interaction was not harmonious. He went to Yunju (云居) Mountain, where he encountered Lingyuan (靈源) giving a lecture, speaking passionately to the assembly. Yingduan (應端) inquired about its essence, but he was arrogant, priding himself on his mastery of various scriptures. Lingyuan (靈源) once severely criticized him. Yingduan (應端) then cited the gongan of Mazu Daoyi (馬祖道一) and Baizhang Huaihai (百丈懷海), as well as the tenets of the Huayan (華嚴) school, as justification. Lingyuan (靈源) smiled and said: 'Mazu (馬祖) and Baizhang (百丈) were already wrong, and the Huayan (華嚴) tenets have nothing to do with this matter.' Yingduan (應端) was indignant and wanted to leave, so he bid farewell to Lingyuan (靈源). As he lifted the curtain, he suddenly had a great enlightenment, sweating profusely. Lingyuan (靈源) saw this and said: 'This person knows good from bad now. Mazu (馬祖), Baizhang (百丈), Manjusri Bodhisattva (文殊菩薩), and Samantabhadra Bodhisattva (普賢菩薩) were almost implicated by you.' Later, Yingduan (應端) opened a Dharma hall at Baizhang (百丈) Mountain.
Chan Master Huanglong Daozhen (黃龍道震) (Successor of Letan Qing (泐潭清))
Chan Master Huanglong Daozhen (黃龍道震) of Longxing Prefecture (隆興府), was a native of Jinling (金陵), son of the Zhao (趙) family. As a child, he followed Chan Master Jueyin Ying (覺印英). Ying (英) moved to Puzhao (普照) Temple in Sizhou (泗州). It happened that the Consort Shu (淑妃) was selecting young boys to be ordained as monks, and Daozhen (道震) was able to receive full ordination. After a long time, he bid farewell to Ying (英) and visited Chan Master Danxia Chun (丹霞淳). One day, Daozhen (道震) discussed the tenets of the Caodong (曹洞) school with Danxia Chun (丹霞淳), and Daozhen (道震) presented a verse saying: 'White clouds deeply cover the ancient cold rocks, rare grasses and spiritual flowers are held in the beak of a colorful phoenix. Midnight is bright as day, noon is when the sun is overhead, riding an ox but wearing boots backwards.' Chun (淳) valued him greatly. Daozhen (道震) himself felt hindered, so he left to follow Chan Master Caotang (草堂). They were immediately in accord. Every day he would take the Tripitaka to read. One evening, he heard the evening meditation drum, walked out of the scripture hall, looked up and saw the moon, and then had a great enlightenment. He rushed to the abbot's room, and Chan Master Caotang (草堂), seeing him, immediately gave him his approval.
萬年法一禪師(泐潭清法嗣)
臺州萬年雪巢法一禪師。太師襄陽郡王李公。遵勉之玄孫也。世居開封祥符縣。母夢一老僧至而產。年十七。試上庠。從祖仕淮南。欲官之不就。將棄家。事長蘆慈覺賾禪師。祖弗許。母曰。此必宿世沙門。愿勿奪其志。未幾慈覺沒。大觀改元。禮靈巖通照愿禪師。祝髮登具。依愿十年。迷悶不能入。謁圓悟于蔣山。圓悟曰。此法器也。圓悟奉詔。徙京師天寧。師侍行。靖康末。謁草堂于疏山。一語之及。大法頓明。
天童普交禪師(泐潭干法嗣)
慶元府天童普交禪師。郡之萬齡畢氏子。往南屏聽臺教。因為檀越修懺摩。有問曰。公之所懺罪。為自懺耶。為他懺耶。若自懺罪。罪性何來。若懺他罪。他罪非汝。烏能懺之。師不能對。遂改服遊方造泐潭。足才踵門。泐潭即呵之。師擬問。泐潭即曳杖逐之。一日忽呼師。至丈室曰。我有古人公案。要與你商量。師擬進語。泐潭遂喝。師豁然領悟。乃大笑。泐潭下繩床。執師手曰。汝會佛法耶。師便喝。復拓開。泐潭大笑。於是名聞四馳。學者宗仰。后歸桑梓。留天童。掩關卻掃者八年○師凡見僧來。必叱曰。楖栗未擔時。為汝說了也。且道說個甚麼。招手洗缽。拈扇張弓。趙州柏樹子。靈云見桃華。且擲放一邊。山
【現代漢語翻譯】 現代漢語譯本 萬年法一禪師(泐潭清法嗣)
臺州萬年雪巢法一禪師，是太師襄陽郡王李公遵勉的玄孫。世代居住在開封祥符縣。他的母親夢見一位老僧而來，因此生下了他。十七歲時，他參加了太學考試。他的堂祖父在淮南做官，想讓他做官，但他沒有同意。他打算拋棄家庭，跟隨長蘆慈覺賾禪師出家，但他的祖父不同意。他的母親說：『這孩子一定是前世的僧人，希望不要奪走他的志向。』不久，慈覺禪師去世。大觀年間(1107-1110)，他到靈巖通照愿禪師處，剃度並受具足戒。跟隨愿禪師十年，仍然感到迷惑，無法入門。於是去拜訪蔣山的圓悟禪師。圓悟禪師說：『這是個法器。』圓悟禪師奉詔，遷往京師天寧寺，法一禪師侍奉跟隨。靖康年間(1126-1127)，他到疏山拜訪草堂禪師，一句話就讓他徹底明白了佛法。
天童普交禪師(泐潭干法嗣)
慶元府天童普交禪師，是郡里萬齡畢氏的兒子。他曾經到南屏聽講天臺宗的教義，因為一位施主而做懺摩法事。有人問他說：『您所懺悔的罪，是為自己懺悔呢，還是為他人懺悔呢？如果是為自己懺悔，罪的本性從何而來？如果是為他人懺悔，他人的罪過與您無關，您又怎麼能懺悔呢？』普交禪師無法回答。於是改穿僧服，四處遊方，拜訪泐潭禪師。他剛走到門口，泐潭禪師就呵斥他。普交禪師想要發問，泐潭禪師就用禪杖驅趕他。有一天，泐潭禪師忽然叫他到方丈室，說：『我有一個古人的公案，要和你商量。』普交禪師想要說話，泐潭禪師就大喝一聲，普交禪師豁然領悟，於是大笑起來。泐潭禪師走下禪床，拉著普交禪師的手說：『你懂佛法了嗎？』普交禪師便大喝一聲，又推開了泐潭禪師。泐潭禪師大笑。於是普交禪師的名聲傳揚開來，學者們都敬仰他。後來他回到家鄉，留在天童寺，閉關謝客八年。普交禪師每次見到僧人來訪，必定呵斥道：『還沒挑起楖栗的時候，已經為你說了。』且說說了些什麼？招手洗缽，拈扇張弓，趙州柏樹子，靈云見桃花，且都扔到一邊，山
【English Translation】 English version Venerable Fayi of Wannian (Successor of Qing of Letan)
Venerable Fayi of Snow Nest at Wannian in Taizhou was the great-grandson of Grand Tutor and Prince of Xiangyang, Li Gong Zunmian. His family had lived in Xiangfu County, Kaifeng for generations. His mother dreamed of an old monk before giving birth to him. At the age of seventeen, he took the imperial examination. His paternal granduncle was an official in Huainan and wanted him to take office, but he refused. He intended to abandon his family and follow Chan Master Cijue Ze of Changlu, but his grandfather did not allow it. His mother said, 'This child must have been a monk in a previous life; I hope you will not take away his aspiration.' Not long after, Chan Master Cijue passed away. During the Daguan era (1107-1110), he went to Lingyan to be ordained by Chan Master Tongzhao Yuan, shaved his head, and received the complete precepts. He followed Yuan for ten years, but remained confused and unable to enter the path. He then visited Chan Master Yuanwu at Jiangshan. Yuanwu said, 'This is a vessel of Dharma.' Yuanwu received an imperial decree to move to Tianning Temple in the capital, and the master served and followed him. At the end of the Jingkang era (1126-1127), he visited Caotang at Shushan, and with one word, he suddenly understood the great Dharma.
Chan Master Pujiao of Tiantong (Successor of Gan of Letan)
Chan Master Pujiao of Tiantong in Qingyuan Prefecture was a son of the Bi family of Wanling in the prefecture. He went to Nanping to listen to the teachings of the Tiantai school. Because of a patron, he performed a repentance ceremony. Someone asked, 'The sins you are repenting for, are you repenting for yourself or for others? If you are repenting for yourself, where does the nature of sin come from? If you are repenting for others, the sins of others are not yours; how can you repent for them?' The master could not answer. So he changed into monastic robes and traveled around, visiting Letan. As soon as he stepped through the door, Letan scolded him. The master intended to ask a question, but Letan drove him away with his staff. One day, Letan suddenly called him to his room and said, 'I have an ancient koan that I want to discuss with you.' The master intended to speak, but Letan shouted, and the master suddenly understood, and laughed loudly. Letan stepped down from his seat, took the master's hand, and said, 'Do you understand the Buddha-dharma?' The master then shouted and pushed Letan away. Letan laughed loudly. Thereupon, the master's fame spread far and wide, and scholars admired him. Later, he returned to his hometown and stayed at Tiantong Temple, where he closed his door to guests for eight years. Whenever the master saw a monk coming, he would always scold, 'Before you picked up the staff, I had already told you. 'What did I say? Beckoning to wash the bowl, drawing the bow with a fan, Zhaozhou's cypress tree, Lingyun seeing the peach blossoms, throw them all aside, mountain.'
僧無恁么。閑唇吻與汝打。葛藤何不休歇去。拈拄杖逐之。
圓通道旻禪師(泐潭干法嗣)
江州圓通道旻圓機禪師。世稱古佛。興化蔡氏子。生五歲。足不履。口不言。母抱游西明寺。見佛像。遽履地。合爪稱南無佛。仍作禮。人大異之。及宦學大梁。依景德寺德祥出家。試經得度。遍往參激。皆染指。親溈山喆禪師最久。晚慕泐潭往謁。泐潭見默器之。師陳歷參所得。不蒙印可。泐潭舉。世尊拈華。迦葉微笑語。以問復不契。后侍泐潭行次。泐潭以拄杖。架肩長噓曰會么。師擬對。泐潭便打。有頃復拈草。示之曰。是甚麼。師亦擬對。泐潭遂喝。於是頓明大法。作拈華勢。乃曰。這回瞞旻上座不得也。泐潭挽曰。更道更道。師曰。南北起云。北山下雨。即禮拜。泐潭首肯。
二靈知和庵主(泐潭干法嗣)
慶元府二靈知和庵主。蘇臺玉峰張氏子。兒時嘗習坐垂堂。堂傾。父母意其必死。師瞑目自若。因使出家。年滿得度。趨謁泐潭。泐潭見乃問。作甚麼。師擬對。泐潭便打。復喝曰。你喚甚麼作禪。師驀領旨即曰。禪無後無先。波澄大海。月印青天。又問。如何是道。師曰。道紅塵浩浩。不用安排。本無欠少。泐潭然之。次謁衡岳辯禪師。辯尤器重○師初偕天童交禪師。問道盟曰。他日
吾二人。宜踞孤峰絕頂。目視霄漢。為世外之人。不可作今時。籍名官府。屈節下氣於人者。后交爽盟至。則師竟不接正言。陳公以計誘。師出山。住二靈三十年間。居無長物。唯二虎侍其右。一日威於人。以偈遣之。
慈氏瑞仙禪師(開先瑛法嗣)
紹興府慈氏瑞仙禪師。本郡人。年二十。去家以試經。披削習毗尼。因睹戒性如虛空。持者為迷倒。師謂戒者。束身之法也。何自縛乎。遂探臺教。又閱諸法不自生。亦不從他生。不共不無因。是故說無生。疑曰。又不自他不共不無因生。畢竟從何而生。即省曰。因緣所生。空假三觀。抑揚性海。心佛眾生。名異體同。十境十乘。轉識成智。不思議境。智照方明。非言詮所及。棄謁諸方。后至投子廣鑒。問鄉里甚處。師曰。兩浙東越。鑒曰。東越事作么生。師曰。秦望峰高。鑑湖水闊。鑒曰。秦望峰與你自己。是同是別。師曰。西天梵語。此土唐言。鑒曰。此猶是叢林祇對。畢竟是同是別。師便喝。鑒便打。師曰。恩大難酬。便禮拜。
丞相張商英居士(兜率悅法嗣)
丞相張商英居士。字天覺。號無盡。年十九。應舉入京。道由向氏家。向預夢神人報曰。明日接相公。凌晨公至。向異之。勞問勤腆。乃曰。秀才未娶。當以女奉灑掃。公謙辭再
【現代漢語翻譯】 現代漢語譯本 我們兩人，應該佔據孤峰的頂端，仰望天空，做個世外之人，不可像現在這樣，爲了謀取官職，對人卑躬屈膝。後來交爽的盟約到來，但禪師始終不肯正面迴應。陳公用計策引誘，禪師才出山，在二靈山住了三十年間（公元）。居住時沒有多餘的物品，只有兩隻老虎侍奉在他左右。一天，禪師威懾於人，用偈語遣走了它們。
慈氏瑞仙禪師（開先瑛的法嗣）
紹興府（公元）慈氏瑞仙禪師，是本郡人。二十歲時，離開家去參加試經，剃髮出家學習毗尼（Vinaya，戒律）。因為看到戒的體性如同虛空，執著于戒的人是顛倒迷惑的。禪師認為，戒是約束身心的法門，為何要自我束縛呢？於是探究天臺宗的教義，又閱讀了諸法不自生，也不從他生，不互相依存也不無因而生，所以說無生。禪師疑惑道：又不自生、不他生、不互相依存、不無因而生，那究竟是從哪裡產生的呢？隨即領悟道：因緣所生。空、假、中三觀，抑揚性海，心、佛、眾生，名稱不同本體相同。十境十乘，轉識成智，不可思議的境界，用智慧觀照才能明白，不是言語所能表達的。於是辭別去參訪各方。後來到了投子廣鑒處，廣鑒問禪師是哪裡人。禪師說：兩浙東越。廣鑒說：東越的事情怎麼樣？禪師說：秦望峰高，鑑湖水闊。廣鑒說：秦望峰和你自己，是同還是異？禪師說：西天的梵語，此土的唐言。廣鑒說：這還是叢林中的應對，究竟是同還是異？禪師便喝斥一聲。廣鑒便打他。禪師說：恩情太大難以報答，便禮拜。
丞相張商英居士（兜率悅的法嗣）
丞相張商英居士，字天覺，號無盡。十九歲時，應試入京。路過向氏家，向氏預先夢見神人告知說：明天迎接相公。凌晨張商英到達，向氏感到驚異。熱情招待，問道：秀才尚未娶妻，我願意把女兒獻出來侍奉您。張商英謙虛地推辭再三。
【English Translation】 English version The two of us should occupy the summit of a solitary peak, gaze at the sky, and be people of the world beyond. We must not, like now, seek official positions and bow down to others. Later, when the Shuang alliance arrived, the master ultimately did not respond directly. Chen Gong used a plan to lure the master out of the mountain. He lived in Erling Mountain for thirty years (AD). He had no possessions, only two tigers attending to his right. One day, feeling threatened by people, he sent them away with a verse.
Chan Master Cishi Ruixian (Dharma successor of Kaixian Ying)
Chan Master Cishi Ruixian of Shaoxing Prefecture (AD) was a native of this prefecture. At the age of twenty, he left home to take the scripture examination, shaved his head, and studied the Vinaya (discipline). Because he saw that the nature of precepts is like empty space, and those who cling to precepts are deluded. The master believed that precepts are methods to restrain the body and mind, so why bind oneself? Therefore, he explored the teachings of the Tiantai school and also read that all dharmas are not self-born, nor are they born from others, not interdependent, nor without cause. Therefore, it is said that there is no birth. The master doubted: If they are not self-born, not other-born, not interdependent, and not without cause, then where do they come from after all? He immediately realized: Born from conditions. The three contemplations of emptiness, provisionality, and the mean, elevate and suppress the sea of nature, mind, Buddha, and sentient beings, different in name but the same in essence. The ten realms and ten vehicles, transforming consciousness into wisdom, the inconceivable realm, wisdom shines brightly, beyond the reach of words. He bid farewell to visit various places. Later, he arrived at Touzi Guangjian, who asked where the master was from. The master said: Eastern Yue in Liangzhe. Guangjian said: What is happening in Eastern Yue? The master said: Mount Qinwang is high, and Lake Jian is wide. Guangjian said: Mount Qinwang and yourself, are you the same or different? The master said: Sanskrit in the Western Heaven, Tang language in this land. Guangjian said: This is still a response in the monastery, are you ultimately the same or different? The master then shouted. Guangjian then hit him. The master said: The kindness is too great to repay, and then bowed.
Layman Zhang Shangying, the Prime Minister (Dharma successor of Doushuai Yue)
Layman Zhang Shangying, the Prime Minister, styled Tianjue, named Wujin. At the age of nineteen, he went to the capital for the examination. He passed by the Xiang family, and Xiang had a dream in advance that a divine person told him: Tomorrow, welcome the Prime Minister. Zhang Shangying arrived at dawn, and Xiang was surprised. He entertained him warmly and asked: The scholar has not yet married, and I am willing to offer my daughter to serve you. Zhang Shangying humbly declined repeatedly.
三。向曰。此行若不了當。吾亦不爽前約。後果及第。乃娶之。初任主簿。因入僧寺。見藏經梵夾金字齊整。乃怫然曰。吾孔聖之書。不如胡人之教。人所仰重。夜坐書院中。研墨吮筆。憑紙長吟。中夜不眠。向氏呼曰。官人夜深。何不睡去。公以前意白之。正此著無佛論。嚮應聲曰。既是無佛。何論之有。當須著有佛論始得。公疑其言遂已之。后訪一同列。見佛龕前經卷。乃問曰。此何書也。同列曰。維摩詰所說經。公信手開卷。閱到此病非地大。亦不離地大處。嘆曰。胡人之語。亦能爾耶。問此經幾卷。曰三卷。乃借歸閱次。向氏問。看何書。公曰。維摩詰所說經。向曰。可熟讀此經。然後著無佛論。公悚然異其言。由是深信佛乘。留心祖道。元祐六年。為江西漕首。謁東林照覺總禪師。照覺詰其所見處。與己符合。乃印可。照覺曰。吾有得法弟子。住玉溪。乃慈古鏡也。亦可與語。公復因按部。過分寧。諸禪迓之。公到先致敬玉溪慈。次及諸山。最後問兜率悅禪師。悅為人短小。公曾見龔德。莊說其聰明可人。乃曰。聞公善文章。悅大笑曰運使失卻一隻眼了也。從悅臨濟九世孫。對運使論文章。政如運使對。從悅論禪也。公不然其語。乃強屈指曰。是九世也。問玉溪去此多少。曰三十里。曰兜率聻。曰五里。公
是夜乃至兜率。悅光一夜。夢日輪昇天。被悅以手搏取。乃說與首座曰。日輪運轉之義。聞張運使。非久過此。吾當深錐痛劄。若肯回頭。則吾門幸事。首座曰。今之士大夫。受人取奉慣。恐其惡發別生事也。悅曰。正使煩惱。祇退得我院也別無事。公與悅語次。稱賞東林。悅未肯其說。公乃題寺后。擬瀑軒詩。其略曰。不向廬山尋落處。像王鼻孔。謾遼天意。譏其不肯東林也。公與使語。至更深論。及宗門事。悅曰。東林既印可運使。運悅于佛祖言教。有少疑否。公曰有。悅曰。疑何等語。公曰。疑香嚴獨腳頌。德山拓缽話。悅曰。既於此有疑。其餘安得無耶。祇如巖頭言末後句。是有耶。是無耶。公曰有。悅大笑。便歸方丈。閉卻門。公一夜睡不穩。至五更。下床觸翻溺器。乃大徹猛省前話。遂有頌曰。鼓寂鐘沉拓缽回。巖頭一拶語如雷。果然祇得三年活。莫是遭他授記來。遂扣方丈門曰。某已捉得賊了。悅曰。贓在甚處。公無語。悅曰。都運且去。來日相見。翌日公遂舉前頌。悅乃謂曰。參禪祇為命根不斷。依語生解。如是之說。公已深悟。然至極微細處。使人不覺不知。墮在區宇。乃作頌證之曰。等閑行處。步步皆如。雖居聲色。寧滯有無。一心靡異。萬法非殊。休分體用。莫擇精粗。臨機不礙。應物無拘。
【現代漢語翻譯】 現代漢語譯本： 當晚，一直到兜率天（佛教欲界六天之一，意為『知足天』）。悅禪師在夜晚夢見太陽升上天空，被人用手搏取。於是告訴首座（寺院中職位名）說：『太陽運轉的意義是，聽說張運使（官職名）不久將到這裡，我應當用錐子狠狠地刺他，如果他肯回頭，那就是我們佛門的大幸事。』首座說：『現在的士大夫，習慣了被人奉承，恐怕會惱羞成怒，另生事端。』悅禪師說：『即使惹出麻煩，最多不過是退了我這個院主的位置，不會有別的事。』 張運使和悅禪師談話時，稱讚東林寺（位於江西廬山），悅禪師不認可他的說法。張運使便在寺后題寫了《擬瀑軒詩》，詩的大意是：『不向廬山尋找瀑布的落處，像王的鼻孔，白白地浪費了天意。』這是譏諷悅禪師不肯去東林寺。張運使與悅禪師談話，直到深夜，談論到宗門（禪宗）的事情。悅禪師問：『東林寺既然已經印可了運使，運使對於佛祖的言教，還有少許疑惑嗎？』張運使說：『有。』悅禪師問：『疑惑什麼？』張運使說：『疑惑香嚴智閑（唐代禪僧）的獨腳頌，德山宣鑒（唐代禪僧）的托缽話。』悅禪師說：『既然對這些有疑惑，其他的怎麼會沒有疑惑呢？比如巖頭全豁（唐代禪僧）說的末後句，是有的呢，還是沒有的呢？』張運使說：『有。』悅禪師大笑，便回到方丈室，關上門。張運使一夜睡不穩，到五更時分，下床時不小心碰翻了尿壺，於是徹底領悟了之前的話。於是作頌說：『鼓聲寂靜，鐘聲沉沒，托缽已經返回，巖頭禪師的一拶，言語如雷。果然只得了三年的活頭，莫非是遭到了他的授記？』於是敲方丈室的門說：『我已經捉到賊了。』悅禪師問：『贓物在哪裡？』張運使無語。悅禪師說：『都運且回去吧，明日再見。』 第二天，張運使便舉了之前的頌。悅禪師於是說：『參禪只是因為命根不斷，依著言語生出理解，像這樣的說法，你已經深深領悟了。然而到了極其細微的地方，使人不知不覺，墮入侷限。』於是作頌來印證他：『等閑行走之處，步步都合於道。雖然身處聲色之中，寧可滯留于有無之間。一心沒有差異，萬法並非殊異。不要區分體用，不要選擇精粗。臨機應變沒有阻礙，應物接物沒有拘束。』
【English Translation】 English version: That night, he went all the way to Tushita Heaven (one of the six heavens of desire in Buddhism, meaning 'contentment'). Chan Master Yue dreamed of the sun rising into the sky and being caught by someone's hand. So he told the head monk (a position in the monastery): 'The meaning of the sun's rotation is that I heard that Zhang Yunshi (an official title) will be here soon. I should stab him hard with an awl. If he is willing to turn back, it will be a great blessing for our Buddhist sect.' The head monk said, 'Today's scholar-officials are used to being flattered, and I am afraid that they will become angry and cause trouble.' Chan Master Yue said, 'Even if it causes trouble, it will only result in my removal from the position of abbot. Nothing else will happen.' When Zhang Yunshi talked with Chan Master Yue, he praised Donglin Temple (located in Mount Lu, Jiangxi), but Chan Master Yue did not agree with his statement. Zhang Yunshi then wrote a poem 'Proposed Waterfall Pavilion' behind the temple. The poem's main idea was: 'Do not look for the waterfall's location in Mount Lu, the elephant king's nostrils waste the will of heaven in vain.' This was a satire of Chan Master Yue's unwillingness to go to Donglin Temple. Zhang Yunshi talked with Chan Master Yue until late at night, discussing matters of the sect (Zen Buddhism). Chan Master Yue asked, 'Since Donglin Temple has already approved Yunshi, does Yunshi still have any doubts about the Buddha's teachings?' Zhang Yunshi said, 'Yes.' Chan Master Yue asked, 'What are you doubting?' Zhang Yunshi said, 'I doubt Xiangyan Zhixian's (a Zen monk of the Tang Dynasty) one-legged verse and Deshan Xuanjian's (a Zen monk of the Tang Dynasty) alms-bowl story.' Chan Master Yue said, 'Since you have doubts about these, how can you not have doubts about others? For example, what Yantou Quanhuo (a Zen monk of the Tang Dynasty) said about the last sentence, is it there or not?' Zhang Yunshi said, 'Yes.' Chan Master Yue laughed and returned to his abbot's room and closed the door. Zhang Yunshi could not sleep well all night. At the fifth watch, he got out of bed and accidentally knocked over the chamber pot, and then he thoroughly understood the previous words. So he made a verse saying: 'The drum is silent, the bell is sunk, the alms bowl has returned, Yantou's squeeze, words like thunder. Sure enough, he only got three years to live, could it be that he was given a prophecy by him?' So he knocked on the door of the abbot's room and said, 'I have caught the thief.' Chan Master Yue asked, 'Where is the stolen goods?' Zhang Yunshi was speechless. Chan Master Yue said, 'Du Yun, please go back, see you tomorrow.' The next day, Zhang Yunshi recited the previous verse. Chan Master Yue then said, 'Participating in Zen is only because the root of life is unbroken, and understanding arises from words. You have deeply understood such a statement. However, in the extremely subtle places, it makes people unaware and falls into limitations.' So he made a verse to confirm him: 'In ordinary walking places, every step is in accordance with the Tao. Although in the midst of sound and color, rather stay in being or non-being. One mind has no difference, all dharmas are not different. Do not distinguish between substance and function, do not choose between fine and coarse. There is no obstacle to adapting to the occasion, and there is no restraint in responding to things.'
是非情盡。凡聖皆除。誰得誰失。何親何疏。拈頭作尾。指實為虛。翻身魔界。轉腳邪涂。了無逆順。不犯工夫。公邀悅至建昌。途中一一伺察。有十頌敘其事。悅亦有十頌酬之。時元祐八年八月也○公一日。謂大慧曰。余閱雪竇拈古。至百丈再參馬祖因緣曰。大冶精金。應無變色。投卷嘆曰。審如是。豈得有臨濟今日耶遂作一頌曰。馬師一喝大雄峰。深入髑髏三日聾。黃檗聞之驚吐舌。江西從此立宗風。后平禪師致書云去夏讀臨濟宗派。乃知居士得大機大用。且求頌本。余作頌寄之曰。吐舌耳聾師已曉。捶胸祇得哭蒼天。盤山會裡翻筋斗。到此方知普化顛。諸方往往。以余聰明博記。少知餘者。師自江西法窟來。必辨優劣。試為老夫言之。大慧曰。居士見處。與真凈死心合。公曰。何謂也。大慧舉真凈頌曰。客情步步隨人轉。有大威光不能現。突然一喝雙耳聾。那吒眼開黃檗面。死心拈曰。云巖要問。雪竇既是。大冶精金。應無變色。為甚麼卻。三日耳聾。諸人要知么。從前汗馬無人識。祇要重論蓋代功。公拊幾曰。不因公語。爭見真凈死心用處。若非二大老難。顯雪竇馬師爾。
西蜀鑾法師(法雲杲法嗣)
西蜀鑾法師。通大小乘。佛照謝事居景德。師問佛照曰。禪家言多。不根何也。佛照曰。汝習
【現代漢語翻譯】 是與非的情感都已消盡，凡人與聖人的區別也已消除。誰得到什麼，誰失去什麼？誰親近，誰疏遠？把開頭當成結尾，把真實的指為虛假的。在魔界翻身，在邪路轉腳。完全沒有順逆之分，不費任何功夫。我公開邀請悅至建昌，在途中一一觀察。有十首頌歌敘述這件事，悅也有十首頌歌酬答。時間是元祐八年（1093年）八月。有一天，我告訴大慧說：『我閱讀雪竇禪師拈古，讀到百丈禪師再次參拜馬祖的因緣時，其中說到「大冶精金，應無變色」，我放下書卷感嘆道：如果真是這樣，怎麼會有臨濟的今天呢？』於是作了一首頌歌說：『馬祖一聲喝，響徹大雄峰，深入髑髏三日聾。黃檗聽了驚吐舌，江西從此立宗風。』後來平禪師寫信來說，去年讀了臨濟宗派，才知道居士得到了大機大用，並且請求得到頌歌的原本。我作頌寄給他，說：『吐舌耳聾師已曉，捶胸祇得哭蒼天。盤山會裡翻筋斗，到此方知普化顛。』各方往往認為我聰明博記，很少有人瞭解我。禪師你從江西的佛法窟穴而來，一定能辨別優劣，試著為我這個老頭子說說看。」大慧說：「居士您的見解，與真凈克文和死心悟新二位禪師的見解相合。」我問：「這是什麼意思？」大慧禪師舉出真凈克文的頌歌說：「客情步步隨人轉，有大威光不能現。突然一喝雙耳聾，那吒眼開黃檗面。」死心悟新拈出說：「云巖禪師要問，雪竇禪師既然說，大冶精金，應無變色，為什麼卻會三日耳聾？各位想知道嗎？從前汗馬無人識，祇要重論蓋代功。」我拍著桌子說：「如果不是您的話，怎麼能看到真凈克文和死心悟新的用處呢？如果不是這兩位大老，難以彰顯雪竇禪師和馬祖啊。」 西蜀鑾法師（法雲杲法嗣） 西蜀鑾法師，通曉大小乘佛法。佛照德光辭去住持之位后，居住在景德寺。鑾法師問佛照德光說：「禪家所說的話很多，沒有根據，這是為什麼呢？」佛照德光說：「你學習
【English Translation】 When emotions of right and wrong are exhausted, and distinctions between ordinary and holy are eliminated, who gains and who loses? What is close and what is distant? Taking the head as the tail, pointing to the real as the false. Somersaulting in the realm of demons, turning feet on the path of evil. There is absolutely no following or opposing, without expending any effort. I publicly invited Yue to Jianchang, carefully observing everything along the way. There are ten verses describing the event, and Yue also responded with ten verses. The time was August of the eighth year of the Yuanyou reign (1093). One day, I said to Dahui: 'I read Zen Master Xuedou's commentaries on ancient cases, and when I came to the story of Zen Master Baizhang's second visit to Mazu, where it says, 'Fine gold from the great furnace should not change color,' I put down the scroll and sighed: If that were really the case, how could there be Linji today?' So I composed a verse saying: 'Mazu's one shout shook the Great Hero Peak, penetrating the skull, deaf for three days. Huangbo was so shocked that he stuck out his tongue, and the Jiangxi school was established from then on.' Later, Zen Master Ping wrote a letter saying that last year he read about the Linji lineage and realized that the layman had attained great potential and great function, and he requested the original copy of the verse. I composed a verse and sent it to him, saying: 'Sticking out the tongue and deafness, the master already understands, beating the chest only leads to crying to the heavens. Somersaulting in the assembly of Panshan, only then do we realize Puhua's madness.' People often think I am intelligent and have a good memory, but few understand me. You, Zen Master, come from the cave of Buddhism in Jiangxi, you must be able to distinguish between good and bad, try to tell me, this old man, about it.' Dahui said: 'Your understanding is in agreement with Zen Master Zhenjing Kewen and Zen Master Sixin Wuxin.' I asked: 'What does that mean?' Zen Master Dahui cited Zen Master Zhenjing Kewen's verse saying: 'The guest's feelings turn step by step with people, great majestic light cannot appear. Suddenly one shout, both ears deaf, Nezha's eyes open, Huangbo's face.' Sixin Wuxin picked it up and said: 'Zen Master Yunyan wants to ask, since Zen Master Xuedou said that fine gold from the great furnace should not change color, why would he be deaf for three days? Do you all want to know? In the past, no one recognized the sweating horse, only now do we discuss the merits that cover the world.' I slapped the table and said: 'If it weren't for you, how could we see the use of Zen Master Zhenjing Kewen and Zen Master Sixin Wuxin? If it weren't for these two great elders, it would be difficult to highlight Zen Master Xuedou and Mazu.' Dharma Master Luan of Western Shu (Successor of Fayun Gao) Dharma Master Luan of Western Shu was well-versed in both Mahayana and Hinayana Buddhism. After Fozhao Deguan (Buddha Illumination) resigned from his abbacy, he resided at Jingde Temple. Dharma Master Luan asked Fozhao Deguan: 'The words spoken by Zen practitioners are numerous, but without foundation, why is that?' Fozhao Deguan said: 'You study
何經論。曰諸經粗知。頗通百法。佛照曰。祇如昨日雨今日晴。是甚麼法中收。師懵然。佛照舉癢和子。擊曰。莫道禪家所言不根好。師憤曰。昨日雨今日晴。畢竟是甚麼法中收。佛照曰。第二十四時分。不相應法中收。師恍悟即禮謝。
云巖天游禪師(泐潭準法嗣)
隆興府云巖典牛天游禪師。成都鄭氏子。首參死心不契。遂依湛堂于泐潭。一日泐潭普說曰。諸人苦苦。就準上座覓佛法。遂拊膝曰。會么雪上加霜。又拊膝曰。若也不會。豈不見乾峰。示眾曰。舉一不得。舉二放過。一著落在第二。師聞脫然穎悟。出世云蓋。次遷云巖。嘗和忠道者。牧牛頌曰。兩角指天。四足踏地。拽斷鼻繩。牧甚屎屁。張無盡見之甚擊節。後退云巖。過廬山。棲賢主翁意不欲納。乃曰。老老大大。正是質庫中典牛也。師聞之。述一偈而去。曰質庫何曾解典牛。祇緣價重實難酬。想君本領無多子。畢竟難禁這一頭。因庵于武寧。扁曰。典牛終身。不出涂毒。見之已九十三矣。
九仙法清禪師(慧日雅法嗣)
隆興府九仙法清祖鑒禪師。嚴陵人也。嘗于池之天寧。以伽梨覆頂而坐。侍郎曾公。開問曰。上座仙鄉甚處。曰嚴州。曰與此問是同是別。師拽伽梨下地。揖曰。官人曾到嚴州。否開罔措。師曰。待官人
到嚴州。時卻向官人道。
覺海法因庵主(慧日雅法嗣)
平江府覺海法因庵主。郡之嵎山朱氏子。遊方至東林。謁慧日。慧日舉靈云悟道機語。問之。師擬對。慧日曰。不是不是。師忽有所契。
中巖蘊能禪師(大溈瑃法嗣)
眉州中巖慧目蘊能禪師。本郡呂氏子。首參寶勝澄甫禪師。所趣頗異。至荊湖。謁永安喜真。如喆德山繪。造詣益高。迨抵大溈。大溈問。上座桑梓何處。師曰西川。曰我聞西川。有普賢菩薩。示現是否。師曰。今日得瞻慈相。曰白象何在。師曰。爪牙已具。曰還會轉身么。師提坐具。繞禪床一匝。大溈曰。不是這個道理。師趨出。一日大溈為眾入室。問僧。黃巢過後。還有人收得劍么。僧豎起拳。大溈曰。菜刀子。僧曰。爭奈受用不盡。大溈喝出。次問師。黃巢過後。還有人收得劍么。師亦豎起拳。大溈曰。也祇是菜刀子。師曰。殺得人即休。遂近前攔胸筑之。大溈曰。三十年弄馬騎。今日被驢子撲○室中問崇真。氈頭如何是。你空劫已前父母。真領悟曰。和尚且低聲。遂獻投機頌曰。萬年倉里曾饑饉。大海中住盡長渴。當初尋時尋不見。如今避時避不得。師為印可○一日與黃提刑。弈棋次。黃問。數局之中。無一局同。千著萬著。則故是如何。是那一著。師提起
【現代漢語翻譯】 現代漢語譯本： 到達嚴州。當時卻對官人說道。
覺海法因庵主（慧日雅的法嗣）
平江府的覺海法因庵主，是郡里嵎山朱家的兒子。他四處遊歷參學，到達東林寺，拜見慧日禪師。慧日禪師舉靈云禪師開悟的公案來問他。法因庵主剛要回答，慧日禪師說：『不是，不是。』法因庵主忽然有所領悟。
中巖蘊能禪師（大溈瑃的法嗣）
眉州中巖慧目蘊能禪師，是本郡呂家的兒子。他最初參學寶勝澄甫禪師，所追求的境界頗為不同。後來到荊湖一帶，拜見永安喜真禪師，以及喆德山繪禪師，修行的造詣日益提高。等到到達大溈山，大溈禪師問：『上座你的家鄉在哪裡？』蘊能禪師說：『西川。』大溈禪師說：『我聽說西川有普賢菩薩示現，是這樣嗎？』蘊能禪師說：『今天得以瞻仰慈祥的尊容。』大溈禪師說：『白象在哪裡？』蘊能禪師說：『爪牙已經具備。』大溈禪師說：『還會轉身嗎？』蘊能禪師提起坐具，繞禪床一圈。大溈禪師說：『不是這個道理。』蘊能禪師快步走出。
一天，大溈禪師為大眾入室說法，問僧人：『黃巢（唐僖宗乾符年間(874-879)的農民起義領袖）過後，還有人收得劍嗎？』僧人豎起拳頭。大溈禪師說：『菜刀子。』僧人說：『爭奈受用不盡。』大溈禪師喝斥他出去。接著問蘊能禪師：『黃巢過後，還有人收得劍嗎？』蘊能禪師也豎起拳頭。大溈禪師說：『也只是菜刀子。』蘊能禪師說：『殺得了人就行。』於是上前攔胸撞擊大溈禪師。大溈禪師說：『三十年弄馬騎，今天被驢子撲倒。』 在室內問崇真禪師：『氈頭如何是你的空劫（佛教指世界經歷成、住、壞、空四個階段中的空無時期）以前的父母？』崇真禪師真正領悟，說：『和尚且低聲。』於是獻上投機頌說：『萬年倉里曾饑饉，大海中住盡長渴。當初尋時尋不見，如今避時避不得。』大溈禪師為他印可。
一天，蘊能禪師與黃提刑下棋，黃提刑問：『幾局棋中，沒有一局相同，千著萬著，究竟是怎麼回事？是哪一著？』蘊能禪師提起棋子。
【English Translation】 English version: Arrived at Yan Prefecture. At that time, he said to the official.
Abbot Juehai Fayin (Dharma successor of Huiri Ya)
Abbot Juehai Fayin of Pingjiang Prefecture was the son of the Zhu family of Yushan in the prefecture. He traveled around and arrived at Donglin Temple to visit Zen Master Huiri. Zen Master Huiri raised the case of Zen Master Lingyun's enlightenment to ask him. As Abbot Fayin was about to answer, Zen Master Huiri said, 'No, no.' Abbot Fayin suddenly had some understanding.
Zen Master Zhongyan Yuneng (Dharma successor of Dawei Chun)
Zen Master Huimu Yuneng of Zhongyan in Meizhou was the son of the Lü family in the prefecture. He initially studied with Zen Master Baosheng Chengfu, but his pursuits were quite different. Later, he went to the Jinghu area and visited Zen Master Yongan Xizhen and Zhe Deshanhui, and his cultivation reached an increasingly high level. When he arrived at Dawei Mountain, Zen Master Dawei asked, 'Where is your hometown, senior monk?' Zen Master Yuneng said, 'Xichuan.' Zen Master Dawei said, 'I heard that there is a manifestation of Samantabhadra Bodhisattva in Xichuan, is that so?' Zen Master Yuneng said, 'Today I have the opportunity to behold the compassionate countenance.' Zen Master Dawei said, 'Where is the white elephant?' Zen Master Yuneng said, 'The claws and teeth are already complete.' Zen Master Dawei said, 'Can it still turn around?' Zen Master Yuneng picked up the sitting cloth and circled the Zen bed once. Zen Master Dawei said, 'This is not the principle.' Zen Master Yuneng strode out.
One day, Zen Master Dawei entered the room to give a Dharma talk to the assembly and asked a monk, 'After Huang Chao (leader of a peasant uprising during the Qianfu period (874-879) of Emperor Xizong of Tang) passed, is there anyone who can still retrieve the sword?' The monk raised his fist. Zen Master Dawei said, 'A kitchen knife.' The monk said, 'However, it cannot be fully utilized.' Zen Master Dawei scolded him to leave. Then he asked Zen Master Yuneng, 'After Huang Chao passed, is there anyone who can still retrieve the sword?' Zen Master Yuneng also raised his fist. Zen Master Dawei said, 'It's just a kitchen knife.' Zen Master Yuneng said, 'It's enough if it can kill people.' Then he stepped forward and struck Zen Master Dawei in the chest. Zen Master Dawei said, 'Riding a horse for thirty years, today I was knocked down by a donkey.' Inside the room, he asked Zen Master Chongzhen, 'What is the felt head that is your parents before the kalpa of emptiness (Buddhism refers to the period of emptiness in the four stages of formation, existence, destruction, and emptiness of the world)?' Zen Master Chongzhen truly understood and said, 'Venerable, please lower your voice.' Then he presented a verse of accord, saying, 'In the ten-thousand-year granary, there has been famine, living in the great sea, one is always thirsty. When searching in the beginning, it could not be found, now when avoiding, it cannot be avoided.' Zen Master Dawei approved him.
One day, Zen Master Yuneng was playing chess with Huang Tixing, and Huang Tixing asked, 'In several games of chess, no two games are the same, thousands and thousands of moves, what is going on? Which move is it?' Zen Master Yuneng picked up a chess piece.
棋子示之。黃佇思。師曰。不見道。從前十九路。迷殺幾多人。
信相宗顯禪師(昭覺白法嗣)
成都府信相宗顯正覺禪師。潼川王氏子。少為進士有聲。嘗晝掬溪水為戲。至夜思之。遂見水泠然盈室。欲汲之不可。而塵境自空。曰吾世網裂矣。往依昭覺。得度具滿分。戒后隨眾咨參。照覺一日問師。高高峰頂立。深深海底行。汝作么生會。師于言下頓悟曰。釘殺腳跟也。照覺拈起拂子曰。這個又作么生。師一笑而出。服勤七祀。南遊至京師。歷淮浙。晚見五祖演和尚于海會。出問。未知關棙子。難過趙州橋。趙州橋即不問。如何是關棙子。五祖曰。汝且在門外立。師進步一踏而退。五祖曰。許多時茶飯元來也。有人知滋味。明日入室。五祖曰。你便是昨日問話底僧否。我固知你見處。祇是未過得。白雲關在。師珍重便出。時圓悟為侍者。師以白雲關意扣之。圓悟曰。你但直下會取。師笑曰。我不是不會。祇是未諳待。見這老漢。共伊理會。一上明日。五祖往舒城。師與圓悟。繼往適會於興化。五祖問。師記得曾在。郡里相見來。師曰。全火祇候。五祖顧圓悟曰。這漢饒舌。自是機緣相契。游廬阜回。師以高高峰頂立。深深海底行。所得之語。告五祖。五祖曰。吾嘗以此事。詰先師。先師曰。我曾問遠和
【現代漢語翻譯】 現代漢語譯本： 棋子演示給他看。黃佇思索。禪師說：『沒見到嗎？從前的十九路棋盤，迷惑了多少人啊！』
信相宗顯禪師（昭覺白法嗣）
成都府信相宗顯正覺禪師，是潼川王氏的兒子。年輕時以進士聞名。曾經白天用手捧起溪水玩耍，到了晚上思索此事，忽然看見水清澈地充滿房間，想要汲取卻做不到，而塵世的境界自然空寂。他說：『我的世俗之網破裂了！』於是前往依止昭覺寺，得到度化並受持圓滿的戒律。受戒後跟隨大眾請教參禪。昭覺禪師有一天問他：『高高峰頂立，深深海底行，你作何理解？』宗顯禪師在言下頓悟，說：『釘殺腳跟了！』昭覺禪師拿起拂塵說：『這個又作么生？』宗顯禪師一笑而出。服侍七年。後來南遊到達京師，遊歷淮浙一帶，晚年拜見五祖法演和尚于海會寺。他出來提問：『未知道過關的機關，難以通過趙州橋。趙州橋暫且不問，如何是過關的機關？』五祖說：『你且在門外站著。』宗顯禪師進一步踏前又退回。五祖說：『這麼長時間的茶飯，原來也有人知道滋味。』第二天入室，五祖說：『你便是昨天問話的僧人嗎？我本來就知道你的見解，只是還沒有通過白雲關。』宗顯禪師珍重地便出去了。當時圓悟禪師擔任侍者，宗顯禪師用白雲關的含義請教他。圓悟禪師說：『你但直接領會。』宗顯禪師笑著說：『我不是不會，只是不熟悉對待、見到這老漢，與他理論。』第二天，五祖前往舒城，宗顯禪師與圓悟禪師，隨後也到了興化寺與五祖相會。五祖問：『你記得曾經在郡里相見嗎？』宗顯禪師說：『全靠您的照顧。』五祖回頭對圓悟禪師說：『這人饒舌。』自從機緣相合。游廬山返回后，宗顯禪師將『高高峰頂立，深深海底行』所得的語句，告訴五祖。五祖說：『我曾經用這件事，詰問先師。先師說：我曾經問遠和
【English Translation】 English version: He showed him a chess piece. Huang Zhu pondered. The Master said, 'Don't you see? The old nineteen-line chessboard has confused so many people!'
Zen Master Zongxian of Xinxiang (Successor of Bai of Zhaojue)
Zen Master Zongxian Zhengjue of Xinxiang Temple in Chengdu Prefecture, was the son of the Wang family of Tongchuan. He was famous as a Jinshi (successful candidate in the highest imperial examinations) in his youth. He once scooped up stream water to play with during the day, and when he thought about it at night, he suddenly saw the water clearly filling the room, but he could not draw it, and the realm of dust naturally became empty. He said, 'My worldly net is broken!' So he went to rely on Zhaojue Temple, was initiated and received the full precepts. After receiving the precepts, he followed the assembly to consult and practice Chan. One day, Zen Master Zhaojue asked him, 'Standing on the summit of the highest peak, walking in the depths of the deepest seabed, how do you understand it?' Zen Master Zongxian had a sudden enlightenment upon hearing these words, and said, 'Nailed down the heels!' Zen Master Zhaojue picked up the whisk and said, 'What about this?' Zen Master Zongxian smiled and went out. He served diligently for seven years. Later, he traveled south to the capital, traveled around Huai and Zhejiang, and in his later years, he visited Zen Master Wuzu Fayan at Haihui Temple. He came out and asked, 'Not knowing the mechanism of the barrier, it is difficult to pass the Zhaozhou Bridge. The Zhaozhou Bridge will not be asked for now, what is the mechanism of the barrier?' Wuzu said, 'You should stand outside the door for now.' Zen Master Zongxian stepped forward and then retreated. Wuzu said, 'So much tea and rice for so long, it turns out that someone knows the taste.' The next day he entered the room, and Wuzu said, 'Are you the monk who asked the question yesterday? I already know your understanding, but you have not yet passed the Baiyun Pass (White Cloud Pass).' Zen Master Zongxian cherished it and went out. At that time, Zen Master Yuanwu was serving as an attendant, and Zen Master Zongxian asked him about the meaning of the Baiyun Pass. Zen Master Yuanwu said, 'You should understand it directly.' Zen Master Zongxian smiled and said, 'It's not that I don't understand, it's just that I'm not familiar with treating and seeing this old man, and reasoning with him.' The next day, Wuzu went to Shucheng, and Zen Master Zongxian and Zen Master Yuanwu also went to Xinghua Temple to meet Wuzu. Wuzu asked, 'Do you remember meeting in the prefecture before?' Zen Master Zongxian said, 'All thanks to your care.' Wuzu turned to Yuanwu and said, 'This man is talkative.' Since the opportunity was in harmony. After returning from Mount Lu, Zen Master Zongxian told Wuzu the words he had gained from 'Standing on the summit of the highest peak, walking in the depths of the deepest seabed'. Wuzu said, 'I once used this matter to question the former master. The former master said: I once asked Yuan He'
尚。遠曰。貓有歃血之功。虎有起尸之德。非素達本源。不能到也。師給侍之久。五祖鍾愛之後。辭西歸為小參。復以頌送曰。離鄉四十餘年。一時忘卻蜀語。禪人回到成都。切須記取魯語。
凈因繼成禪師(智海平法嗣)
東京凈因蹣庵繼成禪師。袁之宜春劉氏子。師同圓悟法真慈受並十大法師。禪講千僧。赴太尉陳公良弼府齋。時徽宗皇帝。私幸觀之。太師魯國公。亦與焉有。善華嚴者。乃賢首宗之義虎也。對眾問諸禪曰。吾佛設教。自小乘至於圓頓。掃除空有。獨證真常。然後萬德莊嚴。方名為佛。常聞禪宗一喝。能轉凡成聖。則與諸經論。似相違背。今一喝。若能入吾宗。五教是為正說。若不能入。是為邪說。諸禪視師。師曰。如法師所問。不足三大禪師之酬。凈因小長老。可以使法師無惑也。師召善善應諾。師曰。法師所謂愚法小乘教者。乃有義也。大乘始教者。乃空義也。大乘終教者。乃不有不空義也。大乘頓教者。乃即有即空義也。一乘圓教者。乃不有而有不空而空(或作。空而不有。有而不空)義也。如我一喝。非唯能入五教。至於工巧技藝諸子百家。悉皆能入。師震聲喝一喝。問善曰聞么。曰聞。師曰。汝既聞此一喝。是有能入小乘教。須臾又問善曰聞么。曰不聞。師曰。汝既不聞適
【現代漢語翻譯】 現代漢語譯本： 尚遠說：『貓有歃血的功勞，老虎有起尸的恩德，如果不是深達本源的人，是不能理解的。』禪師您侍奉五祖很久，又受到五祖的鐘愛，辭別西歸是爲了小參（一種禪宗的參禪方式）。又作頌贈別說：『離開家鄉四十多年，一時都忘記了四川話。禪人回到成都，一定要記住說魯地的話。』
凈因繼成禪師（智海平的法嗣）
東京凈因蹣庵繼成禪師，是袁州宜春劉家的兒子。繼成禪師與圓悟、法真、慈受以及其他十大法師，一起為千僧做禪講，應邀到太尉陳公良弼的府上齋飯。當時徽宗皇帝（1100-1126年）私下前往觀看。太師魯國公也一同前往。其中有一位精通華嚴宗的人，是賢首宗的義虎（比喻精通教義的人）。他對眾禪師發問道：『我佛設立教法，從小乘到圓頓，掃除空有，獨自證悟真常，然後萬德莊嚴，才名為佛。常常聽說禪宗一喝，能轉凡成聖，這與諸經論似乎相違背。現在這一喝，如果能契入我的宗門，五教（指小乘、始大乘、終大乘、頓大乘、圓大乘）就是正說；如果不能契入，就是邪說。』眾禪師都看著繼成禪師。繼成禪師說：『像法師您所問的問題，不足以讓三大禪師來回答，我凈因小長老，可以使法師您不再疑惑。』繼成禪師呼喚『善』，善應諾。繼成禪師說：『法師您所說的愚法小乘教，是有義；大乘始教，是空義；大乘終教，是不有不空義；大乘頓教，是即有即空義；一乘圓教，是不有而有、不空而空（或作：空而不有，有而不空）義。像我這一喝，非但能契入五教，至於工巧技藝、諸子百家，都能契入。』繼成禪師大喝一聲，問善說：『聽見了嗎？』善回答：『聽見了。』繼成禪師說：『你既然聽見這一喝，是有，能契入小乘教。』過了一會兒，又問善說：『聽見了嗎？』善回答：『沒聽見。』繼成禪師說：『你既然沒聽見剛才』
【English Translation】 English version: Shang Yuan said, 'Cats have the merit of smearing blood in covenants, and tigers have the virtue of reviving corpses. One cannot understand this without deeply understanding the origin.' You have served the Fifth Patriarch for a long time and have been favored by him. You are now returning west for a small sanzen (a Zen interview). He also composed a farewell verse, saying, 'Having left my hometown for over forty years, I have temporarily forgotten the Sichuan dialect. When the Zen practitioner returns to Chengdu, be sure to remember to speak the Lu dialect.'
Zen Master Jijing Jicheng of Jingyin (Successor of Zhihai Ping)
Zen Master Jicheng of Pan'an Jingyin in Tokyo was the son of the Liu family of Yichun, Yuanzhou. Zen Master Jicheng, along with Yuanwu, Fazhen, Cishou, and the other ten great Dharma masters, gave Zen lectures to a thousand monks and were invited to a vegetarian meal at the residence of Grand Commandant Chen Gong Liangbi. At that time, Emperor Huizong (1100-1126) secretly went to observe. Grand Tutor Duke of Lu also went along. Among them was someone well-versed in the Huayan school, a 'righteous tiger' (a metaphor for someone proficient in doctrine) of the Xianshou school. He asked the assembled Zen masters, 'Our Buddha established teachings, from Hinayana to Perfect Teaching, sweeping away emptiness and existence, and solely realizing true permanence. Only then, with the adornment of myriad virtues, is one called a Buddha. It is often said that a shout in Zen can transform the ordinary into the holy, which seems to contradict the various sutras and treatises. Now, if this shout can enter my school, the Five Teachings (referring to Hinayana, Initial Mahayana, Final Mahayana, Sudden Mahayana, and Perfect Mahayana) are correct teachings; if it cannot enter, it is a heretical teaching.' The Zen masters all looked at Zen Master Jicheng. Zen Master Jicheng said, 'The question you ask, Dharma Master, is not worthy of being answered by the three great Zen masters. I, the little elder Jijing, can dispel your doubts.' Zen Master Jicheng called out 'Shan,' and Shan responded. Zen Master Jicheng said, 'The 'foolish Dharma' Hinayana teaching you speak of has the meaning of existence; the Initial Mahayana teaching has the meaning of emptiness; the Final Mahayana teaching has the meaning of neither existence nor emptiness; the Sudden Mahayana teaching has the meaning of both existence and emptiness; the Perfect One Vehicle teaching has the meaning of existence without existence, and emptiness without emptiness (or: emptiness without existence, and existence without emptiness). Like my shout, it can not only enter the Five Teachings, but also enter into skillful arts, the hundred schools of thought, and everything else.' Zen Master Jicheng shouted loudly and asked Shan, 'Did you hear it?' Shan replied, 'I heard it.' Zen Master Jicheng said, 'Since you heard this shout, it is existence, and it can enter the Hinayana teaching.' After a while, he asked Shan again, 'Did you hear it?' Shan replied, 'I did not hear it.' Zen Master Jicheng said, 'Since you did not hear just now'
來一喝。是無能入始教。遂顧善曰。我初一喝。汝既道有喝。久聲銷汝。複道無道。無則元初實有。道有則而今實無。不有不無。能入終教。我有一喝之時。有非是有因無。故有無一喝之時。無非是無因有。故無即有即無。能入頓教。須知我此一喝。不作一喝。用有無不及。情解俱忘。道有之時。纖塵不立。道無之時。橫遍虛空。即此一喝。入百千萬億喝。百千萬億喝。入此一喝。是故能入圓教。善乃起再拜。師復謂曰。非唯一喝為然。乃至一語一默。一動一靜。從古至今。十方虛空。萬象森羅。六趣四生。三世諸佛。一切聖賢。八萬四千法門。百千三昧。無量妙義。契理契機。與天地萬物一體。謂之法身。三界唯心。萬法唯識。四時八節。陰陽一致。謂之法性。是故華嚴經云。法性遍在一切處。有相無相。一聲一色。全在一塵中。含四義事理。無邊周遍。無餘參而不雜。混而不一。於此一喝中。皆悉具足。猶是建化門庭。隨機方便。謂之小歇場。未至寶所。殊不知吾祖師門下。以心傳心。以法印法。不立文字。見性成佛。有千聖不傳底。向上一路在。善又問曰。如何是向上一路。師曰。汝且向下會取。善曰。如何是寶所。師曰。非汝境界。善曰。望禪師慈悲。師曰。任從滄海變。終不為君通。善膠口而退。聞者靡不
【現代漢語翻譯】 現代漢語譯本 『來一喝』。是不能進入始教的。於是趙州顧（趙州禪師）對善（求法者）說：『我最初一喝，你既然說有喝，長久的聲音消散了，你又說無道。說無，那麼元初實際是有；說道有，那麼現在實際是無。不有不無，就能進入終教。我有一喝的時候，有不是有，因為無；所以說有無一喝的時候，無不是無，因為有；所以說無即是有即是無，就能進入頓教。須知我這一喝，不作一喝想，用有無都不能及，情解全部忘掉。說道有的時候，纖塵不立；說道無的時候，橫遍虛空。即此一喝，進入百千萬億喝；百千萬億喝，進入此一喝。』所以能進入圓教。善於是起身再拜。趙州禪師又說：『不僅僅是一喝是這樣，乃至一語一默，一動一靜，從古至今，十方虛空，萬象森羅，六趣四生，三世諸佛（過去、現在、未來），一切聖賢，八萬四千法門，百千三昧（佛教的禪定），無量妙義，契合真理，契合根機，與天地萬物一體，稱之為法身。三界唯心，萬法唯識，四時八節，陰陽一致，稱之為法性。』所以《華嚴經》說：『法性遍在一切處，有相無相，一聲一色，全在一塵中，包含四義事理，無邊周遍，無餘參而不雜，混而不一，於此一喝中，都全部具備。』這還是建化門庭，隨機方便，稱之為小歇場，還沒有到達寶所。殊不知我們祖師門下，以心傳心，以法印法，不立文字，見性成佛，有千聖不傳的，向上一路在。善又問：『如何是向上一路？』趙州禪師說：『你且向下體會。』善問：『如何是寶所？』趙州禪師說：『不是你的境界。』善說：『希望禪師慈悲。』趙州禪師說：『任憑滄海變為桑田，終究不會為你開通。』善啞口無言地退下了，聽的人沒有不...
【English Translation】 English version 『Lai Yi He』. It is impossible to enter the Initial Teaching. Thereupon, Zhaozhou Gu (Zen Master Zhaozhou) said to Shan (seeker of Dharma): 『My first He, since you say there is He, the long-lasting sound dissipates, and you say there is no Dao. Saying there is no, then the original beginning actually exists; saying there is, then now it actually does not exist. Neither existing nor not existing, then one can enter the Final Teaching. When I have a He, existence is not existence because of non-existence; therefore, when there is existence and non-existence in one He, non-existence is not non-existence because of existence; therefore, non-existence is existence and is non-existence, then one can enter the Sudden Teaching. Know that this He of mine is not regarded as a He, using existence and non-existence cannot reach it, emotional understanding is completely forgotten. When speaking of existence, not a speck of dust stands; when speaking of non-existence, it pervades the entire void. This one He enters hundreds of thousands of millions of He; hundreds of thousands of millions of He enter this one He.』 Therefore, one can enter the Perfect Teaching. Shan then rose and bowed again. Zen Master Zhaozhou further said: 『It is not only one He that is like this, but even a word, a silence, a movement, a stillness, from ancient times to the present, the ten directions of void, myriad phenomena, the six realms of existence, the Three Worlds of Buddhas (past, present, future), all sages and worthies, the eighty-four thousand Dharma gates, hundreds of thousands of Samadhis (Buddhist meditation), immeasurable wonderful meanings, in accordance with truth, in accordance with potential, being one with heaven, earth, and all things, is called the Dharmakaya. The Three Realms are only mind, all dharmas are only consciousness, the four seasons and eight festivals, yin and yang are consistent, is called the Dharmata.』 Therefore, the Avatamsaka Sutra says: 『Dharmata pervades everywhere, with form and without form, one sound and one color, all are entirely within a single dust mote, containing the four meanings of principle and phenomena, boundless and pervasive, without remainder, participating without mixing, blending without being one, within this one He, all are fully present.』 This is still the establishment of transformation, adapting to potential, called a small resting place, not yet reaching the treasure place. Little do they know that in our ancestral master's lineage, mind transmits mind, Dharma seals Dharma, not establishing words, seeing nature and becoming Buddha, there is a path upward that thousands of sages do not transmit. Shan then asked: 『What is the path upward?』 Zen Master Zhaozhou said: 『You should comprehend it downwards.』 Shan asked: 『What is the treasure place?』 Zen Master Zhaozhou said: 『It is not your realm.』 Shan said: 『I hope the Zen master is compassionate.』 Zen Master Zhaozhou said: 『Let the vast sea turn into mulberry fields, I will never open it for you.』 Shan was speechless and retreated, those who heard it did not...
嘆仰。皇帝顧謂近臣曰。禪宗玄妙。深極如此。凈因才辯。亦罕有也。近臣奏曰。此宗師之緒餘也。
景淳知藏(泐潭祥法嗣)
景淳知藏。梅州人。于化度寺得度。往依泐潭入室次。泐潭問。陜府鐵牛重多少。師叉手近前曰。且道重多少。泐潭曰。尾在黃河北。頭枕黃河南。善財無鼻孔。依舊向南參。師擬議。泐潭便打。忽頓徹。巾侍有年。竟隱居林壑。
懷玉用宣首座(泐潭祥法嗣)
信州懷玉用宣首座。四明彭氏子。幼為僧。徑趨叢席。侍泐潭于黃檗。一日自臨川。持缽歸值泐潭。晚參有云。一葉飄空便見秋。法身須透鬧啾啾。師聞領旨。泐潭為證據。后依大慧。大慧亦謂。其類已嘗有頌。大愚答佛話曰。鋸解秤錘。出老杜詩。紅稻啄殘鸚鵡顆。碧梧棲老鳳凰枝。
教外別傳卷九 卍新續藏第 84 冊 No. 1580 教外別傳
教外別傳卷十(臨濟宗)
南嶽下十五世(臨濟下十一世)
徑山宗杲禪師(昭覺勤法嗣)
臨安府徑山宗杲大慧普覺禪師。宣城奚氏子。年十二。入鄉校。一日因與同窗戲。以硯投之。誤中先生帽。償金而歸。曰大丈夫讀世間書。曷若究出世法。即詣東山慧云院。事慧齊。年十七剃髮。具毗尼。偶閱古云門錄。恍若
【現代漢語翻譯】 讚歎不已。皇帝回頭對身邊的大臣說：『禪宗的玄妙，深奧到了這種地步。凈因的才辯，也十分罕見。』身邊的大臣奏報道：『這都是宗師的遺風啊。』
景淳知藏（泐潭祥（音lè tán xiáng）的法嗣）
景淳知藏，梅州人。在化度寺出家。前往依止泐潭，進入室內請教。泐潭問：『陜府的鐵牛有多重？』景淳知藏叉手向前說：『您說有多重？』泐潭說：『尾巴在黃河北，頭枕著黃河南。善財沒有鼻孔，依舊向南參拜。』景淳知藏正要思量，泐潭就打了他。景淳知藏忽然徹底領悟。在泐潭身邊服侍多年，最終隱居在山林之中。
懷玉用宣首座（泐潭祥的法嗣）
信州懷玉用宣首座，四明彭氏之子。年幼時出家為僧，直接前往寺院。在黃檗山侍奉泐潭。一天，從臨川拿著缽回來，正好遇到泐潭。晚參時有人說：『一片葉子飄落空中，便能看見秋天。法身必須穿透喧鬧。』懷玉用宣聽后領悟了旨意，泐潭為他印證。後來依止大慧宗杲（音dà huì zōng gǎo），大慧宗杲也說：『這類話以前已經有人頌過了。』大愚回答佛的話說：『鋸子鋸開秤錘，出自老杜的詩句：紅稻被鸚鵡啄食殆盡，碧梧上棲息著年老的鳳凰。』
教外別傳卷九 卍新續藏第 84 冊 No. 1580 教外別傳
教外別傳卷十（臨濟宗）
南嶽下十五世（臨濟下十一世）
徑山宗杲禪師（昭覺勤（音zhāo jué qín）的法嗣）
臨安府徑山宗杲大慧普覺禪師，宣城奚氏之子。十二歲時，進入鄉里的學校。一天，因為和同學玩耍，用硯臺投擲同學，不小心打中了先生的帽子。賠償了錢后回家，說：『大丈夫應該讀經世致用的書，為什麼要去探究出世之法呢？』於是前往東山慧云院，侍奉慧齊。十七歲時剃髮，受具足戒。偶然閱讀古云門錄，若有所悟。
【English Translation】 The emperor sighed in admiration and said to his close ministers, 'The profundity of the Chan school is so deep. Jingyin's eloquence is also rare.' A close minister replied, 'These are the remnants of the master.'
Zhizang Jingchun (Dharma heir of Xiang Letan (泐潭祥))
Zhizang Jingchun was a native of Meizhou. He was ordained at Huadu Temple. He went to rely on Letan and entered the room for instruction. Letan asked, 'How much does the iron ox of Shanfu weigh?' Zhizang Jingchun clasped his hands and stepped forward, saying, 'How much do you say it weighs?' Letan said, 'Its tail is north of the Yellow River, and its head rests on the south of the Yellow River. Sudhana (善財) has no nostrils, yet he still pays homage to the south.' Zhizang Jingchun was about to consider, but Letan struck him. Suddenly, he had a thorough understanding. He served Letan for many years and eventually lived in seclusion in the forests and valleys.
Head Seat Huaiyu Yongxuan (Dharma heir of Xiang Letan)
Head Seat Huaiyu Yongxuan of Xinzhou was the son of the Peng family of Siming. He became a monk at a young age and went directly to the monastic community. He served Letan at Huangbo Mountain. One day, he returned from Linchuan with his alms bowl and encountered Letan. During the evening meditation, someone said, 'A leaf floats in the air and autumn is seen. The Dharmakaya (法身) must penetrate the noisy clamor.' Huaiyu Yongxuan heard this and understood the meaning. Letan confirmed it for him. Later, he relied on Dahui Zonggao (大慧宗杲), who also said, 'Someone has already composed a verse of this kind.' Dayu answered the Buddha's words, saying, 'A saw cuts open a steelyard weight, from the poems of old Du: Red rice is pecked away by parrot beaks, old phoenixes perch on green parasol trees.'
Extraneous Transmission, Scroll 9 Supplement to the Wan (卍) Tripitaka, Volume 84, No. 1580, Extraneous Transmission
Extraneous Transmission, Scroll 10 (Linji School)
Fifteenth Generation Below Nanyue (Eleventh Generation Below Linji)
Chan Master Zonggao of Jingshan (Dharma heir of Qin Zhaojue (昭覺勤))
Chan Master Zonggao Dahui Pujue of Jingshan in Lin'an Prefecture was the son of the Xi family of Xuancheng. At the age of twelve, he entered the village school. One day, while playing with his classmates, he threw an inkstone at one of them, accidentally hitting the teacher's hat. He paid compensation and returned home, saying, 'A great man should read books that benefit the world, why should he investigate the Dharma that transcends the world?' He then went to Huiyun Temple in Dongshan and served Huiqi. At the age of seventeen, he shaved his head and received the full precepts. He happened to read the Ancient Yunmen Records and seemed to understand something.
舊習。往依廣教珵禪師。棄游四方。從曹洞諸老宿。既得其說。去登寶峰。謁湛堂準禪師。湛堂一見異之。俾侍巾襪。指以入道捷徑。師橫機無所讓。湛堂訶曰。汝曾未悟。病在意識領解。則為所知障。湛堂疾革。囑師曰。吾去後當見川勤。必能儘子機用。(勤即圓悟)湛堂卒。師趨謁無盡居士。求湛堂塔銘。無盡門庭高。少許可。與師一言相契。下榻延之。名師庵曰妙喜。洎后再謁。且囑令見圓悟。師至天寧。一日聞圓悟升堂。舉僧問雲門。如何是諸佛出身處。雲門曰。東山水上行。若是天寧即不然。忽有人問。如何是諸佛出身處。只向他道。薰風自南來。殿閣生微涼。師于言下。忽然前後際斷。雖然動相不生。卻坐在凈裸裸處。圓悟謂曰。也不易你得到這田地。可惜死了不能得活。不疑言句。是為大病。不見道。懸崖撒手。自肯承當。絕後再蘇。欺君不得。須信有這個道理。遂令居擇木堂。為不𨤲務侍者。日同士大夫入室。(擇木乃朝士止息處)圓悟每舉有句無句如藤倚樹。問之。師才開口。圓悟便曰。不是不是。經半載。遂問圓悟曰。聞和尚當時在五祖。曾問這話。不知五祖道甚麼。圓悟笑而不答。師曰。和尚當時。須對眾問。如今說亦何妨。圓悟不得已謂曰。我問。有句無句。如藤倚樹。意旨如何。五祖曰。
【現代漢語翻譯】 現代漢語譯本 過去的習慣是，他前往依止廣教寺的珵禪師。後來放棄四處遊歷，跟隨曹洞宗的各位老修行。已經領會了他們的說法后，他前往寶峰寺，拜見湛堂準禪師。湛堂禪師一見到他就覺得他與衆不同，讓他侍奉起居，並指點他進入佛道的捷徑。他卻不肯輕易讓步。湛堂禪師呵斥他說：『你還沒有開悟，毛病在於用意識去理解，這會成為所知障。』湛堂禪師病重時，囑咐他說：『我去世后，你應當去見川勤（即圓悟），他一定能充分發揮你的機用。』湛堂禪師去世后，他前往拜見無盡居士，請求為湛堂禪師撰寫塔銘。無盡居士門庭高峻，很少輕易認可別人，但與他一談就非常投契，便留他住下，並將他的住所命名為妙喜庵。之後再次拜見無盡居士，無盡居士囑咐他去見圓悟禪師。他到達天寧寺后，有一天聽到圓悟禪師升座說法，舉了雲門禪師的公案：有僧人問雲門禪師：『如何是諸佛出身處？』雲門禪師回答說：『東山水上行。』圓悟禪師說：『如果是天寧寺，我就不會這樣說。如果有人問我，如何是諸佛出身處？我只會對他說：薰風自南來，殿閣生微涼。』他聽了這些話，忽然感到前後際斷，雖然動相不生，卻安坐在凈裸裸處。圓悟禪師說：『你能夠到達這種地步也不容易。可惜死了不能復活。不懷疑言句，是為大病。不見道，懸崖撒手，自肯承當。絕後再蘇，欺君不得。』必須相信有這個道理。於是讓他住在擇木堂，擔任不𨤲務侍者，每天與士大夫一起進入禪室。（擇木堂是朝廷官員休息的地方）圓悟禪師經常舉『有句無句如藤倚樹』的公案來問他，他剛一開口，圓悟禪師就說：『不是，不是。』過了半年，他問圓悟禪師說：『聽說和尚您當時在五祖寺，也曾問過這句話，不知道五祖禪師說了什麼？』圓悟禪師笑著不回答。他說：『和尚您當時應該當著大家的面問，現在說出來又有什麼妨礙呢？』圓悟禪師不得已說：『我問：有句無句，如藤倚樹，意旨如何？』五祖禪師說：
【English Translation】 English version In the past, he went to rely on Chan Master Cheng of Guangjiao Temple. Later, he abandoned traveling around and followed the old practitioners of the Caodong school. After understanding their teachings, he went to Baofeng Temple to visit Chan Master Zhantang Zhun. Chan Master Zhantang immediately recognized him as extraordinary and had him attend to his daily needs, pointing out the shortcut to entering the Buddhist path. However, he was unwilling to give in easily. Chan Master Zhantang scolded him, saying, 'You have not yet awakened; your problem lies in using consciousness to understand, which will become an obstacle of knowledge.' When Chan Master Zhantang was seriously ill, he instructed him, 'After I pass away, you should go see Chuanqin (i.e., Yuanwu); he will surely be able to fully utilize your potential.' After Chan Master Zhantang passed away, he went to visit Layman Wujin, requesting him to write an inscription for Chan Master Zhantang's pagoda. Layman Wujin's household was highly regarded, and he rarely easily acknowledged others, but he immediately felt a strong connection with him upon speaking with him, so he invited him to stay and named his residence Miaoxi Hermitage. Later, he visited Layman Wujin again, and Layman Wujin instructed him to go see Chan Master Yuanwu. After he arrived at Tianning Temple, one day he heard Chan Master Yuanwu ascend the Dharma seat and cite the case of Chan Master Yunmen: A monk asked Chan Master Yunmen, 'What is the birthplace of all Buddhas?' Chan Master Yunmen replied, 'East Mountain, walking on water.' Chan Master Yuanwu said, 'If it were Tianning Temple, I would not say it that way. If someone asked me, 'What is the birthplace of all Buddhas?' I would only say to him, 'The gentle breeze comes from the south, and a slight coolness arises in the halls and pavilions.'' Upon hearing these words, he suddenly felt the severance of past and future, and although no movement arose, he sat securely in a state of naked purity. Chan Master Yuanwu said, 'It is not easy for you to reach this state. It is a pity that you cannot revive after death. Not doubting words and phrases is a great illness. Have you not heard, 'Let go at the edge of the cliff, and willingly take responsibility. Revive after death, and you cannot deceive the ruler.'' You must believe in this principle. So he had him stay in Zemu Hall, serving as an attendant without fixed duties, and entering the meditation room with scholar-officials every day. (Zemu Hall was a place for court officials to rest.) Chan Master Yuanwu often cited the case of 'Having a phrase or not having a phrase is like a vine relying on a tree' to ask him, and as soon as he opened his mouth, Chan Master Yuanwu would say, 'No, no.' After half a year, he asked Chan Master Yuanwu, 'I heard that when you were at the Fifth Patriarch's temple, you also asked this question. I wonder what the Fifth Patriarch said?' Chan Master Yuanwu smiled and did not answer. He said, 'You should have asked in front of everyone at that time. What harm is there in saying it now?' Chan Master Yuanwu reluctantly said, 'I asked, 'Having a phrase or not having a phrase is like a vine relying on a tree. What is the meaning?'' The Fifth Patriarch said:
描也描不成。畫也畫不就。又問。樹倒藤枯時如何。五祖曰。相隨來也。師當下釋然曰。我會也。圓悟遂舉數因緣詰之。師酬對無滯。圓悟曰。始知吾不汝欺。遂著臨濟正宗記付之。俾掌記室。未幾令分座。室中握竹篦。以驗學者。叢林浩然歸重。名振京師。右丞相呂公舜徒。奏賜紫衣佛日之號。會女真之變。其酋欲取禪僧十數人。師在選。得免趨吳虎丘度夏。因閱華嚴。至菩薩登第七地。證無生法忍。洞曉向所請問湛堂。殃崛摩羅持缽至產婦家因緣○圓悟詔住云居。師往省覲至山。次日即請為第一座。時會中多龍象。以圓悟久虛座元。俟師之來。頗有不平之心。及冬至秉拂。昭覺元禪師。出衆問曰。眉間掛劍時如何。師曰。血濺梵天。圓悟于座下。以手約曰。住住。問得極好。答得更奇。元乃歸眾。叢林由是改觀○師每入室。圓悟時來聽其語。一日入室罷。上方丈。圓悟曰。或有個禪和子。得似老僧。汝又如何支遣。師曰。何幸如之。正如東坡說。作劊子手。一生得遇一個肥漢剮。圓悟呵呵大笑曰。你倒與我入室。拶得我上壁也。圓悟又問。達磨西來。將何傳授。師曰。不可總作野狐精見解。又問。據虎頭收虎尾。第一句下明宗旨。如何是第一句。師曰。此是第二句○圓悟常言。近來諸方盡成窠臼。五祖下。我與佛
【現代漢語翻譯】 描也描不成，畫也畫不就。又問：『樹倒藤枯時如何？』五祖（指五祖法演禪師）曰：『相隨來也。』師當下釋然曰：『我會也。』圓悟（指圓悟克勤禪師）遂舉數因緣詰之，師酬對無滯。圓悟曰：『始知吾不汝欺。』遂著《臨濟正宗記》付之，俾掌記室。未幾令分座，室中握竹篦，以驗學者，叢林浩然歸重，名振京師。右丞相呂公舜徒，奏賜紫衣佛日之號。會女真之變，其酋欲取禪僧十數人，師在選，得免趨吳虎丘度夏。因閱《華嚴》，至菩薩登第七地，證無生法忍，洞曉向所請問湛堂，殃崛摩羅（Angulimala，指鴦掘摩羅，佛教故事人物，后被佛陀感化）持缽至產婦家因緣。 圓悟詔住云居，師往省覲至山，次日即請為第一座。時會中多龍象，以圓悟久虛座元，俟師之來，頗有不平之心。及冬至秉拂，昭覺元禪師，出衆問曰：『眉間掛劍時如何？』師曰：『血濺梵天。』圓悟于座下，以手約曰：『住住，問得極好，答得更奇。』元乃歸眾，叢林由是改觀。師每入室，圓悟時來聽其語。一日入室罷，上方丈，圓悟曰：『或有個禪和子，得似老僧，汝又如何支遣？』師曰：『何幸如之，正如東坡說，作劊子手，一生得遇一個肥漢剮。』圓悟呵呵大笑曰：『你倒與我入室，拶得我上壁也。』 圓悟又問：『達磨（Bodhidharma，指菩提達摩，禪宗始祖）西來，將何傳授？』師曰：『不可總作野狐精見解。』又問：『據虎頭收虎尾，第一句下明宗旨，如何是第一句？』師曰：『此是第二句。』圓悟常言：『近來諸方盡成窠臼，五祖（指五祖法演禪師）下，我與佛（Buddha，指佛陀）'
【English Translation】 Cannot be depicted by drawing, cannot be completed by painting. Then asked: 'What about when the tree falls and the vine withers?' Fifth Patriarch (referring to Chan Master Fayan of the Fifth Patriarch lineage) said: 'They come together.' The master immediately understood and said: 'I understand!' Yuanwu (referring to Chan Master Yuanwu Keqin) then raised several causes and conditions to question him, and the master responded without hindrance. Yuanwu said: 'Now I know I have not deceived you.' He then wrote the 'Record of the Linji Orthodox Lineage' and entrusted it to him, appointing him to manage the records room. Before long, he was ordered to share the seat, holding a bamboo staff in the room to test students. The monastic community respectfully returned to him, and his name shook the capital. The Right Prime Minister Lü Gong Shuntu memorialized the throne to bestow upon him the title 'Buddha Sun' with a purple robe. During the Jurchen upheaval, their chieftain wanted to seize a dozen or so Chan monks. The master was among those selected but was spared and went to Hutqiu in Wu to spend the summer. While reading the Avatamsaka Sutra, when he reached the stage where the Bodhisattva ascends to the seventh ground and realizes the non-origination of phenomena, he thoroughly understood the causes and conditions of the questions he had asked Zhan Tang, and Angulimala (referring to Angulimala, a figure in Buddhist stories who was later transformed by the Buddha) carrying a bowl to the home of a pregnant woman. Yuanwu summoned him to reside at Yunju. The master went to pay his respects at the mountain, and the next day he was invited to be the first seat. At that time, there were many dragons and elephants in the assembly, and because Yuanwu had long left the position of head seat vacant, awaiting the master's arrival, there was quite a bit of discontent. When the winter solstice arrived, Chan Master Zhaojue Yuan stepped forward from the assembly and asked: 'What about when a sword hangs between the eyebrows?' The master said: 'Blood splatters the Brahma heaven.' Yuanwu, from below the seat, gestured with his hand and said: 'Stop, stop, the question is extremely good, the answer is even more extraordinary.' Yuan then returned to the assembly, and the monastic community changed its view. Every time the master entered the room, Yuanwu would come to listen to his words. One day, after the master finished entering the room, he went to the abbot's room. Yuanwu said: 'If there is a Chan monk who is like this old monk, how would you deal with him?' The master said: 'How fortunate, just like Dongpo said, being an executioner, one gets to meet a fat man to butcher in one's lifetime.' Yuanwu laughed heartily and said: 'You have indeed cornered me in the room, squeezing me against the wall.' Yuanwu also asked: 'What did Bodhidharma (referring to Bodhidharma, the founder of Zen Buddhism) transmit when he came from the West?' The master said: 'You must not all have the views of wild fox spirits.' He also asked: 'According to seizing the tiger's head and capturing the tiger's tail, the first sentence clarifies the main point, what is the first sentence?' The master said: 'This is the second sentence.' Yuanwu often said: 'Recently, all the various places have become fixed patterns. Under the Fifth Patriarch (referring to Chan Master Fayan of the Fifth Patriarch lineage), I and the Buddha (referring to the Buddha)'
鑒佛眼。三人結社參禪。如今早見逗漏出來。佛鑒下有一種作狗子叫鵓鳩鳴。取笑人。佛眼下有一種覷燈籠露柱。指東畫西。如眼見鬼一般。我這裡。且無這兩般病。師曰。擊石火閃電光。引得無限人弄業識。舉了便會了。豈不是佛法大窠窟。圓悟不覺吐舌。乃曰。休管他。我只以契證為期。若不契證。斷不放過。師曰。契證即得。第恐只恁么傳將去。舉了便悟了。硬主張擊石火閃電光。業識茫茫。未有了日。圓悟深肯之○圓悟歸蜀。師于云居山後古云門舊址。創庵以居。學者雲集。久之入閩。結茅于長樂洋嶼。從之得法者。十有三人。又徙小溪雲門庵后。應張丞相魏公浚徑山之命○上堂。水底泥牛嚼生鐵。憍梵缽提咬著舌。海神怒把珊瑚鞭。須彌燈王痛不徹○室中問僧。我前日有一問。在你處。你先前日。答我了也。即今因甚麼瞌睡。僧曰。如是如是。師曰。道甚麼。僧曰。不是不是。師連打兩棒曰。一棒打你如是。一棒打你不是○舉竹篦問僧曰。喚作竹篦則觸。不喚作竹篦則背。不得下語。不得無語。速道速道。僧曰。請和尚放下竹篦。即與和尚道。師放下竹篦。僧拂袖便出。師曰。侍者認取這僧著。又舉問僧。僧曰。甕里怕走卻鱉那。師下禪床擒住曰。此是誰語。速道。僧曰。實不敢謾昧老師。此是竹庵和尚。
【現代漢語翻譯】 現代漢語譯本 鑒佛眼（指宋代禪宗大師佛鑒慧勤和佛眼清遠）。三人結社參禪，如今早已露出破綻。佛鑒（佛鑒慧勤）門下有一種學狗叫、學鵓鴣鳴叫的做派，以此來取笑人。佛眼（佛眼清遠）門下有一種對著燈籠、露柱冥思苦想，指東畫西的做派，如同眼見鬼一般。我這裡，卻沒有這兩種毛病。老師說：『擊石火，閃電光』，引得無數人弄業識。舉起來便會了，豈不是佛法的大窠窟？圓悟（圓悟克勤）不覺吐舌。於是說：『休管他，我只以契證為期，若不契證，斷不放過。』老師說：『契證即得，第恐只恁么傳將去，舉了便悟了，硬主張擊石火閃電光，業識茫茫，未有了日。』圓悟（圓悟克勤）深肯之。 圓悟（圓悟克勤）回到四川。老師在云居山後的古云門舊址，建立庵以居住，學者雲集。很久之後進入福建，在長樂洋嶼結茅居住，跟隨他而得法的有十三人。又遷到小溪雲門庵后，應張丞相魏公浚徑山之命。 上堂說法：『水底泥牛嚼生鐵，憍梵缽提（指過去世因嘲笑他人而感得果報的尊者）咬著舌，海神怒把珊瑚鞭，須彌燈王痛不徹。』 在室內問僧人：『我前日有一問，在你處，你先前日，答我了也，即今因甚麼瞌睡？』僧人說：『如是如是。』老師說：『道甚麼？』僧人說：『不是不是。』老師連打兩棒說：『一棒打你如是，一棒打你不是。』 舉起竹篦問僧人說：『喚作竹篦則觸，不喚作竹篦則背，不得下語，不得無語，速道速道。』僧人說：『請和尚放下竹篦，即與和尚道。』老師放下竹篦，僧人拂袖便出。老師說：『侍者認取這僧著。』又舉起竹篦問僧人，僧人說：『甕里怕走卻鱉那。』老師下禪床擒住他說：『此是誰語？速道。』僧人說：『實不敢謾昧老師，此是竹庵和尚。』
【English Translation】 English version Examining the Buddha-eye (referring to Chan masters Fogian Huigin and Foyan Qingyuan of the Song Dynasty (960-1279)). Three people formed a society to practice Chan meditation, but now their flaws are already exposed. Under Fogian (Fogian Huigin), there is a style of imitating dog barks and dove coos to ridicule people. Under Foyan (Foyan Qingyuan), there is a style of contemplating lanterns and pillars, pointing east and drawing west, as if seeing ghosts. Here with me, there are none of these two faults. The teacher said, 'Striking a stone, a flash of lightning,' attracting countless people to indulge in karmic consciousness. If you understand it as soon as it's mentioned, isn't that a big pitfall of Buddhism? Yuanwu (Yuanwu Keqin) involuntarily stuck out his tongue. Then he said, 'Never mind him, I only aim for verification through experience. If there's no verification, I will never let it go.' The teacher said, 'Verification through experience is good, but I fear it will be passed on like this, understanding as soon as it's mentioned, stubbornly insisting on striking a stone, a flash of lightning, with karmic consciousness vast and boundless, with no end in sight.' Yuanwu (Yuanwu Keqin) deeply agreed with this. Yuanwu (Yuanwu Keqin) returned to Sichuan. The teacher built a hermitage at the old site of Yunmen behind Yunju Mountain to live in, and scholars gathered. After a long time, he entered Fujian and built a thatched hut in Yangyu, Changle. Thirteen people attained the Dharma by following him. Then he moved to Yunmen Hermitage in Xiaoxi, following the order of Prime Minister Zhang, Duke Wei Jun of Jingshan. Ascending the hall to preach: 'A mud ox at the bottom of the water chews raw iron, Qiaofanbati (a venerable one who suffered retribution for mocking others in a past life) bites his tongue, the sea god angrily whips with a coral whip, the Sumeru lamp king feels no pain.' In the room, he asked a monk: 'I had a question the day before yesterday, with you. You answered me the day before yesterday. Why are you dozing off now?' The monk said, 'Thus, thus.' The teacher said, 'What are you saying?' The monk said, 'Not thus, not thus.' The teacher struck him twice, saying, 'One strike for you being thus, one strike for you not being thus.' Raising a bamboo stick, he asked a monk: 'Calling it a bamboo stick is touching, not calling it a bamboo stick is turning away. You must not speak, you must not be silent. Speak quickly, speak quickly.' The monk said, 'Please, Teacher, put down the bamboo stick, and I will tell you.' The teacher put down the bamboo stick, and the monk flicked his sleeve and left. The teacher said, 'Attendant, recognize this monk.' Then he raised the bamboo stick again and asked a monk. The monk said, 'Is the turtle in the jar afraid of escaping?' The teacher got off the meditation platform, grabbed him, and said, 'Whose words are these? Speak quickly.' The monk said, 'I dare not deceive the teacher, these are the words of Monk Zhuan.'
教某恁么道。師連打數棒曰。分明舉似諸方○師年邁求解。退居明月堂。尋示微恙。學徒問安。師勉以弘道。徐曰。吾翌日始行。至五鼓。親書遺奏。又貽書辭紫巖居士。侍僧了賢請偈。復大書曰。生也祇恁么。死也祇恁么。有偈與無偈。是甚麼熱大。擲筆委然而逝。
虎丘紹隆禪師(昭覺勤法嗣)
平江府虎丘紹隆禪師。和之含山人也。謁長蘆信禪師。得其大略。有傳圓悟語至者。師讀之嘆曰。想酢生液。雖未澆腸沃胃。要且使人慶快。第恨未聆謦欬耳。遂由寶峰。依湛堂。客黃龍。叩死心禪師。次謁圓悟。一日入室。圓悟問曰。見見之時。見非是見。見猶離見。見不能及。舉拳曰。還見么。師曰見。圓悟曰。頭上安頭。師聞脫然契證。圓悟叱曰。見個甚麼。師曰。竹密不妨流水過。圓悟肯之。尋俾掌藏教。有問圓悟曰。隆藏主柔易若此。何能為哉。圓悟曰。瞌睡虎耳。
育王端裕禪師(昭覺勤法嗣)
慶元府育王山佛智端裕禪師。吳越王之裔也。十八得度受具。往依凈慈一禪師。未幾。偶聞僧擊露柱曰。你何不說禪。師忽微省。去謁龍門遠。甘露卓。泐潭祥。皆以穎邁見推。晚見圓悟于鐘阜。一日圓悟問。誰知正法眼藏。向這瞎驢邊滅卻。即今是滅不滅。曰請和尚合取口好。圓悟曰。此
【現代漢語翻譯】 現代漢語譯本 教我如何是好？（教某恁么道） 禪師連續打了幾棒，說：『分明地告訴了各方。』（分明舉似諸方） 禪師年老請求退休，退居到明月堂。不久略感不適，學徒前來問候。禪師勉勵他們弘揚佛法，緩緩地說：『我明天就要走了。』（吾翌日始行） 到五更時分，親自寫下遺奏，又寫信辭別紫巖居士。侍從僧人了一賢請求禪師留下偈語，禪師再次寫道：『生也只是這樣，死也只是這樣。（生也祇恁么。死也祇恁么） 有偈語和沒有偈語，又有什麼要緊的？』（有偈與無偈。是甚麼熱大） 隨即擲筆安然而逝。
虎丘紹隆禪師（昭覺勤的法嗣）
平江府虎丘紹隆禪師，是和州含山人。拜見長蘆信禪師，領會了他的大概意思。有人傳來圓悟禪師的語錄，禪師讀後感嘆道：『就像喝了酸東西生出津液，雖然沒有澆灌腸胃，但也能讓人感到慶幸和快樂。只是遺憾沒有親耳聽到他的教誨。』（想酢生液。雖未澆腸沃胃。要且使人慶快。第恨未聆謦欬耳） 於是從寶峰山，依靠湛堂禪師，又到黃龍山，拜見死心禪師，之後拜見圓悟禪師。一天入室請教，圓悟禪師問道：『見見之時，見非是見，見猶離見，見不能及。』舉起拳頭說：『還看見嗎？』禪師說：『看見。』圓悟禪師說：『頭上安頭。』（頭上安頭） 禪師聽后豁然開悟。圓悟禪師呵斥道：『看見了什麼？』禪師說：『竹子密，不妨流水過。』（竹密不妨流水過） 圓悟禪師認可了他的見解，不久讓他掌管藏經。有人問圓悟禪師說：『隆藏主如此柔順平和，能做什麼呢？』圓悟禪師說：『瞌睡虎罷了。』（瞌睡虎耳）
育王端裕禪師（昭覺勤的法嗣）
慶元府育王山佛智端裕禪師，是吳越王的後代。十八歲時剃度出家，受具足戒。前往凈慈寺依止一禪師。不久，偶然聽到僧人敲打露柱說：『你為什麼不說禪？』（你何不說禪） 禪師忽然略有所悟。之後去拜訪龍門遠禪師、甘露卓禪師、泐潭祥禪師，都被認為穎悟出眾。晚年時在鐘阜山拜見圓悟禪師。一天，圓悟禪師問道：『誰知道正法眼藏，在這瞎驢邊滅卻？（誰知正法眼藏。向這瞎驢邊滅卻） 如今是滅了還是沒滅？』禪師說：『請和尚閉上嘴巴好。』（請和尚合取口好） 圓悟禪師說：『這個……』
【English Translation】 English version 'Teach me what to do.' (教某恁么道) The master struck several times with his staff, saying, 'Clearly shown to all directions.' (分明舉似諸方) The master, being old, requested to retire and resided in Mingyue Hall. Soon after, he felt slightly unwell. The disciples came to inquire about his health. The master encouraged them to propagate the Dharma and slowly said, 'I will depart tomorrow.' (吾翌日始行) At the fifth watch, he personally wrote a memorial and also wrote a letter to bid farewell to Layman Ziyan. The attendant monk Liaoxian requested a verse. The master wrote again, 'Birth is just like this, death is just like this.' (生也祇恁么。死也祇恁么) 'Having a verse or not having a verse, what is the big deal?' (有偈與無偈。是甚麼熱大) Then he threw down his pen and passed away peacefully.
Zen Master Shaolong of Huqiu (Successor of Zhao Jueqin)
Zen Master Shaolong of Huqiu in Pingjiang Prefecture was a native of Hanshan in He Prefecture. He visited Zen Master Xin of Changlu and grasped the general idea. Someone brought the sayings of Zen Master Yuanwu, and the master read them and sighed, 'Like tasting vinegar and producing saliva, although it doesn't nourish the stomach, it still makes people feel happy. I only regret not hearing his teachings in person.' (想酢生液。雖未澆腸沃胃。要且使人慶快。第恨未聆謦欬耳) Then he went from Baofeng Mountain, relied on Zen Master Zhantang, and went to Huanglong Mountain to visit Zen Master Sixin, and then visited Zen Master Yuanwu. One day, when entering the room for instruction, Zen Master Yuanwu asked, 'When seeing sees, seeing is not seeing, seeing is still apart from seeing, seeing cannot reach.' He raised his fist and said, 'Do you see it?' The master said, 'I see it.' Zen Master Yuanwu said, 'Adding a head on top of a head.' (頭上安頭) The master suddenly attained enlightenment upon hearing this. Zen Master Yuanwu scolded, 'What did you see?' The master said, 'The dense bamboo does not hinder the flowing water.' (竹密不妨流水過) Zen Master Yuanwu acknowledged his understanding and soon appointed him to manage the scriptures. Someone asked Zen Master Yuanwu, 'Abbot Long is so gentle and easygoing, what can he do?' Zen Master Yuanwu said, 'A sleeping tiger.' (瞌睡虎耳)
Zen Master Duanyu of Yuhuang (Successor of Zhao Jueqin)
Zen Master Fozhi Duanyu of Yuhuang Mountain in Qingyuan Prefecture was a descendant of the King of Wuyue. At the age of eighteen, he was tonsured and received the full precepts. He went to Jingsi Temple to rely on a Zen master. Soon after, he happened to hear a monk striking a dew pillar and saying, 'Why don't you speak Zen?' (你何不說禪) The master suddenly had a slight awakening. Then he visited Zen Master Longmen Yuan, Zen Master Ganlu Zhuo, and Zen Master Letan Xiang, all of whom were considered outstandingly intelligent. In his later years, he visited Zen Master Yuanwu at Zhongfu Mountain. One day, Zen Master Yuanwu asked, 'Who knows the treasury of the true Dharma eye, extinguished by this blind donkey?' (誰知正法眼藏。向這瞎驢邊滅卻) 'Is it extinguished or not extinguished now?' The master said, 'Please, Master, close your mouth.' (請和尚合取口好) Zen Master Yuanwu said, 'This...'
猶未出常情。師擬對。圓悟擊之。師頓去所滯。
護國景元禪師(昭覺勤法嗣)
臺州護國此庵景元禪師。永嘉楠溪張氏子。習臺教三祀。棄謁圓悟于鐘阜。因僧讀死心小參語云。既迷須得個悟。既悟須識悟中迷迷中悟。迷悟雙忘。卻從無迷悟處。建立一切法。師聞而疑。即趨佛殿。以手托開門扉。豁然大徹。繼而執侍。機辯逸發。圓悟目為聱頭元侍者。
南峰云辯禪師(昭覺勤法嗣)
平江府南峰云辯禪師。本郡人。依閩之瑞峰章得度。旋里。謁穹窿圓。忽有得。遂通所見。圓曰。子雖得入。未至當也。切宜著鞭。乃辭扣諸席。后參圓悟。值入室。才踵門。圓悟曰。看腳下。師打露柱一下。圓悟曰。何不著實道取一句。師曰。師若搖頭。弟子擺尾。圓悟曰。你試擺尾看。師翻筋斗而出。圓悟大笑。由是知名。
靈隱慧遠禪師(昭覺勤法嗣)
臨安府靈隱慧遠佛海禪師。眉山彭氏子。年十三。從藥師院宗辯為僧。詣大慈聽習。棄依靈巖徽禪師。微有省。會圓悟復領昭覺。師即之。聞圓悟普說。舉龐居士問馬祖。不與萬法為侶因緣。師忽頓悟。仆于眾。眾掖之。師乃曰。吾夢覺矣。至夜小參。師出問曰。凈裸裸空無一物。赤骨力貧無一錢。戶破家亡。乞師賑濟。圓悟曰。七珍八寶
【現代漢語翻譯】 猶未出常情。師擬對。圓悟擊之。師頓去所滯。 （這）仍然沒有超出常人的情識。這位禪師準備應對，圓悟禪師打了他一下，這位禪師立刻去除了心中的滯礙。
護國景元禪師(昭覺勤法嗣)
臺州護國此庵景元禪師，永嘉楠溪張氏之子。學習天臺宗的教義三年。放棄（學業）去鐘阜拜見圓悟禪師。因為一個僧人讀死心禪師的小參語錄，其中說道：『既然迷惑，就必須得到開悟；既然開悟，就必須認識開悟中的迷惑，迷惑中的開悟。迷惑和開悟都忘卻，卻從沒有迷惑和開悟的地方，建立一切法。』這位禪師聽了之後感到疑惑，就快步走到佛殿，用手推開門扉，豁然大徹大悟。之後，他侍奉圓悟禪師，機智善辯，才華橫溢。圓悟禪師稱他為『聱頭元侍者』。
南峰云辯禪師(昭覺勤法嗣)
平江府南峰云辯禪師，本郡人。依止閩地的瑞峰章禪師得度。回到家鄉后，拜見穹窿圓禪師，忽然有所領悟，於是將自己的見解告訴了圓禪師。圓禪師說：『你雖然有所領悟，但還沒有達到恰當的境界，應該更加努力。』於是他辭別圓禪師，參訪各處的禪師。後來參拜圓悟禪師，正趕上圓悟禪師入室。他剛踏進門，圓悟禪師就說：『看腳下！』這位禪師就打了一下露柱。圓悟禪師說：『為什麼不用實在的話說一句？』這位禪師說：『師父如果搖頭，弟子就擺尾。』圓悟禪師說：『你試著擺尾看看。』這位禪師就翻了個觔斗走了出去。圓悟禪師大笑。因此，他名聲大振。
靈隱慧遠禪師(昭覺勤法嗣)
臨安府靈隱慧遠佛海禪師，眉山彭氏之子。十三歲時，跟隨藥師院的宗辯禪師出家。到大慈寺聽講學習。後來離開，依止靈巖徽禪師，稍微有所領悟。恰逢圓悟禪師再次主持昭覺寺，這位禪師就去拜見他。聽到圓悟禪師的普說，舉了龐居士問馬祖禪師『不與萬法為侶』的因緣，這位禪師忽然頓悟，倒在人群中，眾人扶起他。這位禪師就說：『我從夢中醒來了！』到了晚上小參時，這位禪師出來問道：『凈裸裸空無一物，赤骨力貧無一錢，戶破家亡，乞師賑濟。』圓悟禪師說：『七珍八寶』
【English Translation】 Still not beyond ordinary feelings. The master intended to respond, but Yuanwu struck him. The master immediately shed his obstructions.
Chan Master Huguo Jingyuan (Dharma heir of Zhaojue Qin)
Chan Master Ci'an Jingyuan of Huguo Temple in Taizhou, was a son of the Zhang family of Nanxi, Yongjia. He studied the Tiantai teachings for three years. Abandoning (his studies), he went to Zhongfu to visit Chan Master Yuanwu. Because a monk read the 'Small Assembly' discourse of Chan Master Sixin, which said: 'Since there is delusion, one must attain enlightenment; since there is enlightenment, one must recognize the delusion within enlightenment, and the enlightenment within delusion. Forget both delusion and enlightenment, and from the place where there is neither delusion nor enlightenment, establish all dharmas.' This Chan Master felt doubt upon hearing this, and quickly went to the Buddha hall, pushed open the door with his hand, and suddenly had a great enlightenment. Afterwards, he attended to Yuanwu, his wit and eloquence were outstanding. Yuanwu called him 'Obstinate Yuan Attendant'.
Chan Master Nanfeng Yunbian (Dharma heir of Zhaojue Qin)
Chan Master Nanfeng Yunbian of Pingjiang Prefecture, was a native of the prefecture. He relied on Chan Master Ruifeng Zhang of Min to be ordained. After returning home, he visited Chan Master Qionglong Yuan, and suddenly had some understanding. Thereupon, he communicated his views. Chan Master Yuan said: 'Although you have gained entry, you have not yet reached the proper state. You should urge yourself on.' Thereupon, he bid farewell and called on various masters. Later, he visited Yuanwu, and it happened to be during an indoor meeting. As soon as he stepped through the door, Yuanwu said: 'Watch your step!' The master struck the pillar. Yuanwu said: 'Why not say a real word?' The master said: 'If the master shakes his head, the disciple will wag his tail.' Yuanwu said: 'Try wagging your tail and see.' The master somersaulted out. Yuanwu laughed loudly. From this, he became famous.
Chan Master Lingyin Huiyuan (Dharma heir of Zhaojue Qin)
Chan Master Fohai Huiyuan of Lingyin Temple in Lin'an Prefecture, was a son of the Peng family of Meishan. At the age of thirteen, he became a monk under Chan Master Zongbian of Yaoshi Temple. He went to Daci Temple to listen and study. Later, he left and relied on Chan Master Lingyan Hui, and had a slight understanding. Coincidentally, Yuanwu again presided over Zhaojue Temple, and this master went to visit him. Hearing Yuanwu's general discourse, he cited the story of Layman Pang asking Chan Master Mazu about 'not being a companion to the myriad dharmas', this master suddenly had a sudden enlightenment, and fell in the crowd, who helped him up. This master then said: 'I have awakened from a dream!' At the evening small assembly, this master came out and asked: 'Completely naked, empty, without a single thing; utterly poor, without a single coin; the household is broken, the family is destroyed, I beg the master for relief.' Yuanwu said: 'Seven treasures and eight jewels.'
一時拏。師曰。禍不入謹家之門。圓悟曰。機不離位。墮在毒海。師隨聲便喝。圓悟以拄杖。擊禪床曰。吃得棒也未。師又喝。圓悟連喝兩喝。師便禮拜。自此機鋒峻發。無所抵捂○一日鳴鼓升堂。師潛坐帳中。侍僧尋之。師忽撥開帳曰。祇在這裡。因甚麼不見。僧無對。
華藏安民禪師(昭覺勤法嗣)
建康府華藏密印安民禪師。嘉定府朱氏子。初講楞嚴於成都。為義學所歸。時圓悟居昭覺。師與勝禪師為友。因造焉。聞圓悟小參。舉國師三喚侍者因緣。趙州拈云。如人暗中書字。字雖不成。文彩已彰。那裡是文彩已彰處。師心疑之。告香入室。圓悟問。座主講何經。師曰楞嚴。圓悟曰。楞嚴有七處徴心。八還辨見。畢竟心在甚麼處。師多呈藝解。圓悟皆不肯。師復請益。圓悟令一切處作文彩已彰會。偶僧請益十玄談。方舉問君心印作何顏。圓悟厲聲曰。文彩已彰。師聞而有省。遂求印證。圓悟示以本色鉗錘。師則罔措。一日白圓悟曰。和尚休舉話。待某說看。圓悟諾。師曰。尋常拈槌豎拂。豈不是經中道。一切世界諸所有相。皆即菩提妙明真心。圓悟笑曰。你元來在這裡作活計。師又曰。下喝敲床時。豈不是返聞聞自性。性成無上道。圓悟曰。你豈不見經中道。妙性圓明。離諸名相。師于言下釋然。
【現代漢語翻譯】 一時，（僧）拏（ná，抓住）。 （圓悟）師（指華藏安民禪師）說：『禍不入謹家之門。』 圓悟（克勤禪師）說：『機（禪機）不離位，墮在毒海。』 （華藏安民）師隨聲便喝。 圓悟以拄杖擊禪床說：『吃得棒也未？』 （華藏安民）師又喝。 圓悟連喝兩喝。 （華藏安民）師便禮拜，自此機鋒峻發，無所抵捂（wǔ，抵擋）。 一日鳴鼓升堂，（華藏安民）師潛坐帳中，侍僧尋之。 （華藏安民）師忽撥開帳說：『只在這裡，因甚麼不見？』 僧無對。
華藏安民禪師（昭覺勤（圓悟克勤）法嗣）
建康府（今江蘇南京）華藏密印安民禪師，嘉定府（今四川樂山）朱氏子。 初講《楞嚴經》于成都，為義學所歸。 時圓悟（克勤禪師）居昭覺寺，（華藏安民）師與勝禪師為友，因造焉。 聞圓悟小參，舉國師（慧忠國師）三喚侍者因緣，趙州（趙州從諗禪師）拈云：『如人暗中書字，字雖不成，文彩已彰。』 『那裡是文彩已彰處？』 （華藏安民）師心疑之，告香入室。 圓悟問：『座主講何經？』 （華藏安民）師曰：『《楞嚴經》。』 圓悟曰：『《楞嚴經》有七處徴心，八還辨見，畢竟心在甚麼處？』 （華藏安民）師多呈藝解，圓悟皆不肯。 （華藏安民）師復請益，圓悟令一切處作文彩已彰會。 偶僧請益十玄談，方舉問君心印作何顏，圓悟厲聲曰：『文彩已彰！』 （華藏安民）師聞而有省，遂求印證。 圓悟示以本色鉗錘（qián chuí，比喻手段嚴厲），師則罔措（wǎng cuò，不知所措）。 一日白圓悟曰：『和尚休舉話，待某說看。』 圓悟諾。 （華藏安民）師曰：『尋常拈槌豎拂，豈不是經中道，一切世界諸所有相，皆即菩提妙明真心？』 圓悟笑曰：『你元來在這裡作活計。』 （華藏安民）師又曰：『下喝敲床時，豈不是返聞聞自性，性成無上道？』 圓悟曰：『你豈不見經中道，妙性圓明，離諸名相。』 （華藏安民）師于言下釋然。
【English Translation】 At one time, (a monk) Na (拏, grasped). The master (Huazang Anmin Zen Master) said, 'Misfortune does not enter the door of a cautious family.' Yuanwu (Keqin Zen Master) said, 'The ji (機, Zen opportunity) does not leave its position, falling into the sea of poison.' Master (Huazang Anmin) immediately shouted in response. Yuanwu struck the Zen bed with his staff, saying, 'Have you taken the blow yet?' Master (Huazang Anmin) shouted again. Yuanwu shouted twice in succession. Master (Huazang Anmin) then prostrated himself, and from then on, his Zen sharpness was acute, with nothing to resist. One day, the drum was sounded to ascend the hall, and Master (Huazang Anmin) secretly sat in a tent, and the attendant monk looked for him. Master (Huazang Anmin) suddenly opened the tent and said, 'I am right here, why can't you see me?' The monk had no reply.
Zen Master Huazang Anmin (Successor of Zhaojue Qin (Yuanwu Keqin))
Zen Master Huazang Miyin Anmin of Jiankang Prefecture (now Nanjing, Jiangsu), was a son of the Zhu family of Jiading Prefecture (now Leshan, Sichuan). He initially lectured on the Shurangama Sutra in Chengdu, and was revered by those studying doctrine. At that time, Yuanwu (Keqin Zen Master) resided at Zhaojue Temple, and Master (Huazang Anmin) became friends with Zen Master Sheng, and thus visited him. Hearing Yuanwu's short Dharma talk, he cited the story of National Teacher (Huizhong National Teacher) calling the attendant three times, and Zhaozhou (Zhaozhou Congshen Zen Master) commented, 'Like a person writing characters in the dark, although the characters are not formed, the literary brilliance is already evident.' 'Where is the place where the literary brilliance is already evident?' Master (Huazang Anmin) was doubtful, and requested incense to enter the room. Yuanwu asked, 'What sutra does the abbot lecture on?' Master (Huazang Anmin) said, 'The Shurangama Sutra.' Yuanwu said, 'The Shurangama Sutra has seven places to examine the mind and eight returns to distinguish seeing. Where exactly is the mind?' Master (Huazang Anmin) presented many skillful explanations, but Yuanwu did not approve of any of them. Master (Huazang Anmin) requested further instruction, and Yuanwu instructed him to understand 'literary brilliance already evident' in all places. Once, a monk requested instruction on the Ten Mysterious Gates, and just as he raised the question, 'What does the seal of the mind of the ruler look like?', Yuanwu sternly said, 'Literary brilliance is already evident!' Master (Huazang Anmin) heard this and had an awakening, and then sought confirmation. Yuanwu showed him the original tongs and hammer (qián chuí, metaphor for strict methods), and the master was at a loss (wǎng cuò, at a loss). One day, he said to Yuanwu, 'Master, stop raising stories, let me speak.' Yuanwu agreed. Master (Huazang Anmin) said, 'Isn't the usual raising of the mallet and holding up the whisk what the sutra says, "All phenomena in all worlds are the wondrous, bright, true mind of bodhi (菩提, enlightenment)?"' Yuanwu laughed and said, 'So you are making a living here.' Master (Huazang Anmin) also said, 'Isn't the striking of the bed when shouting the return of hearing to hear one's own nature, and the realization of the unsurpassed path through the nature?' Yuanwu said, 'Have you not seen what the sutra says, "The wondrous nature is perfectly clear, apart from all names and forms"?' Master (Huazang Anmin) was enlightened by these words.
圓悟出蜀居夾山。師罷講侍行。圓悟為眾夜參。舉古帆未掛因緣。師聞未領。遂求決。圓悟曰。你問我。師舉前話。圓悟曰。庭前柏樹子。師即洞明。謂圓悟曰。古人道。如一滴投于巨壑。殊不知大海投於一滴。圓悟笑曰。柰這漢何。未幾令分座○師后謁佛鑑於蔣山。佛鑒問。佛果有不曾亂為人說底句。曾與你說么。師曰。合取狗口。佛鑒震聲曰。不是這個道理。師曰。無人奪你鹽茶袋。叫作甚麼。佛鑒曰。佛果若不為你說。我為你說。師曰。和尚疑時。退院別參去。佛鑒呵呵大笑。
昭覺道元禪師(昭覺勤法嗣)
成都府昭覺徹庵道元禪師。綿州鄧氏子。幼于降寂寺圓具。東遊謁大別道禪師。因看廓然無聖之語。忽爾失笑曰。達磨元來在這裡。道譽之。往參佛鑒佛眼。蒙賞識。依圓悟于金山。以所見告。圓悟弗之許。圓悟被詔住云居。師從之。雖有信入。終以鯁胸之物未去為疑。會圓悟問參徒。生死到來時如何。僧曰。香檯子笑和尚。次問師。汝作么生。師曰。草賊大敗。圓悟曰。有人問你時如何。師擬答。圓悟憑陵曰。草賊大敗。師即徹證。圓悟以拳擊之。師拊掌大笑。圓悟曰。汝見甚麼便如此。師曰。毒拳未報。永劫不忘。
中竺中仁禪師(昭覺勤法嗣)
臨安府中天竺[仁-二+幻
【現代漢語翻譯】 現代漢語譯本 圓悟（禪師名）離開四川，住在夾山。禪師講法完畢，侍立隨行。圓悟為大眾做夜參，舉出『古帆未掛』的因緣。禪師聽了沒有領會，於是請求開示。圓悟說：『你問我。』禪師舉出之前的話。圓悟說：『庭前柏樹子。』禪師立即洞徹明白，對圓悟說：『古人道，如一滴水投入巨大的山谷。卻不知道大海投入一滴水。』圓悟笑著說：『奈何這人！』不久，圓悟讓禪師分座講法。 禪師後來拜見佛鑒（禪師名）于蔣山。佛鑒問：『佛果（禪師名）有不曾隨便為人說的句子，曾經對你說過嗎？』禪師說：『合上狗嘴。』佛鑒大聲喝道：『不是這個道理。』禪師說：『沒有人搶你的鹽茶袋，叫什麼？』佛鑒說：『佛果如果不為你講，我為你講。』禪師說：『和尚疑惑時，退院另參去。』佛鑒哈哈大笑。
昭覺道元禪師（昭覺勤（禪師名）的法嗣）
成都府昭覺徹庵道元禪師，綿州鄧氏之子。年幼時在降寂寺剃度圓具。東遊拜見大別道禪師，因為看到『廓然無聖』之語，忽然失笑說：『達磨（菩提達摩的簡稱）原來在這裡。』道禪師讚許他。前往參拜佛鑒、佛眼（禪師名），蒙受賞識。依止圓悟于金山，將所見告訴圓悟。圓悟不認可。圓悟被詔令住持云居寺，禪師跟隨他。雖然有所領悟，但終究因為心中有梗塞之物未能去除而感到疑惑。適逢圓悟問參禪的徒弟：『生死到來時如何？』僧人說：『香檯子笑和尚。』接著問禪師：『你怎麼樣？』禪師說：『草賊大敗。』圓悟逼近說：『有人問你時如何？』禪師正要回答，圓悟逼近說：『草賊大敗。』禪師立即徹底證悟。圓悟用拳頭打他。禪師拍手大笑。圓悟說：『你見到了什麼便如此？』禪師說：『毒拳未報，永劫不忘。』
中竺中仁禪師（昭覺勤（禪師名）的法嗣）
臨安府中天竺中仁禪師
【English Translation】 English version Yuanwu (Zen master's name) left Sichuan and resided at Jiashan. The Zen master finished lecturing and stood in attendance. Yuanwu gave a night lecture for the assembly, citing the 'ancient sail not yet hoisted' cause and condition. The Zen master heard it but did not understand, so he requested clarification. Yuanwu said, 'You ask me.' The Zen master cited the previous words. Yuanwu said, 'The cypress tree in front of the courtyard.' The Zen master immediately understood thoroughly and said to Yuanwu, 'The ancients said, like a drop of water thrown into a huge ravine. But they don't know that the ocean is thrown into a drop of water.' Yuanwu smiled and said, 'What to do with this person!' Soon after, Yuanwu had the Zen master share the seat and lecture. Later, the Zen master visited Fojian (Zen master's name) at Jiangshan. Fojian asked, 'Does Foguo (Zen master's name) have a sentence that he has never casually spoken to others, and has he ever told it to you?' The Zen master said, 'Shut the dog's mouth.' Fojian shouted loudly, 'That's not the principle.' The Zen master said, 'No one is robbing your salt and tea bag, what are you shouting about?' Fojian said, 'If Foguo doesn't tell you, I will tell you.' The Zen master said, 'When the abbot is in doubt, leave the monastery and seek another teacher.' Fojian laughed heartily.
Zen Master Zhaojue Daoyuan (Dharma heir of Zhaojue Qin (Zen master's name))
Zen Master Che'an Daoyuan of Zhaojue Monastery in Chengdu Prefecture was the son of the Deng family of Mianzhou. He was tonsured and fully ordained at Jiangji Temple at a young age. He traveled east to visit Zen Master Dabie Dao, and upon seeing the words 'Vast and without holiness,' he suddenly laughed and said, 'Damo (short for Bodhidharma) is originally here.' Zen Master Dao praised him. He went to visit Fojian and Foyan (Zen master's name), and received their appreciation. He relied on Yuanwu at Jinshan and told Yuanwu what he had seen. Yuanwu did not approve. Yuanwu was ordered to reside at Yunju Temple, and the Zen master followed him. Although he had some understanding, he was ultimately doubtful because the obstruction in his chest had not been removed. It happened that Yuanwu asked the Zen students, 'What happens when life and death arrive?' A monk said, 'The incense stand laughs at the abbot.' Then he asked the Zen master, 'What about you?' The Zen master said, 'The grass bandits are utterly defeated.' Yuanwu pressed closer and said, 'What if someone asks you?' As the Zen master was about to answer, Yuanwu pressed closer and said, 'The grass bandits are utterly defeated.' The Zen master immediately had a thorough awakening. Yuanwu struck him with his fist. The Zen master clapped his hands and laughed loudly. Yuanwu said, 'What did you see that made you like this?' The Zen master said, 'The poisonous fist has not been repaid, and will never be forgotten.'
Zen Master Zhongzhu Zhongren (Dharma heir of Zhaojue Qin (Zen master's name))
Zen Master Zhongren of Zhongzhu Monastery in Lin'an Prefecture
]堂中仁禪師。洛陽人也。來三藏譯經所。諦窮經論。特於宗門未之信。時圓悟居天寧。凌晨謁之。圓悟方為眾入室。師見敬服。奮然造前。圓悟曰。依經解義。三世佛冤。離經一字。即同魔說。速道速道。師擬對。圓悟劈口擊之。因墜一齒。即大悟○上堂。舉狗子無佛性話。乃曰。二八佳人刺繡遲。紫荊華下囀黃鸝。可憐無限傷春意。盡在停針不語時○淳熙甲午四月八日。孝宗皇帝。詔入賜座說法。帝舉不與萬法為侶因緣。俾拈提。師拈罷頌曰。秤錘搦出油。閒言長語休。腰纏十萬貫。騎鶴上揚州。
像耳袁覺禪師(昭覺勤法嗣)
眉州象耳山袁覺禪師。郡之袁氏子。試經得度。本名圓覺。郡守填祠牒。誤作袁字。疑師慊然。戲謂之曰。一字名可乎。師笑曰。一字已多。郡守異之。既受具出蜀。遍謁有道尊宿。后往大溈。依佛性。頃之入室。陳所見。佛性曰。汝忒煞遠在。然知其為法器。俾充侍者。掌賓客。師每侍佛性。佛性必舉法華開示悟入四字。令下語。又曰。直待我豎點頭時。汝方是也。偶不職被斥。制中無依。寓俗士家。一日誦法華。至亦復不知何者是火何者為舍。乃豁然。制罷歸省。佛性見首肯之。圓悟再得旨住云居。師至彼。以所得白圓悟。圓悟呵曰。本是凈地。屙屎作么。師所疑頓釋。
【現代漢語翻譯】 現代漢語譯本 堂中仁禪師，是洛陽人。他來到三藏（指精通經、律、論三藏的法師）的譯經場所，深入研究經論，但對禪宗的宗門卻不相信。當時圓悟禪師住在天寧寺，堂中仁禪師在凌晨去拜訪他。圓悟禪師正在為大眾進行入室指導，堂中仁禪師見到后非常敬佩，於是奮然上前。圓悟禪師說：『依照經文來解釋義理，三世諸佛都會感到冤枉；離開經文哪怕一個字，就等同於魔的說法。』快說！快說！堂中仁禪師正要回答，圓悟禪師劈頭就打了他一下，因此掉了一顆牙齒，他隨即大悟。 禪師上堂說法，舉了『狗子無佛性』的話頭，然後說：『二八佳人刺繡遲，紫荊花下囀黃鸝。可憐無限傷春意，盡在停針不語時。』 淳熙甲午年（1174年）四月八日，孝宗皇帝下詔讓堂中仁禪師入宮，賜座說法。皇帝舉了『不與萬法為侶』的因緣，讓他拈提。禪師拈提完畢後作頌說：『秤錘搦出油，閒言長語休。腰纏十萬貫，騎鶴上揚州。』
象耳袁覺禪師（昭覺勤（指昭覺克勤禪師）的法嗣）
眉州象耳山袁覺禪師，是眉州袁家的兒子。通過考試經典而獲得度牒（出家許可證），原本的名字叫圓覺。郡守在填寫祠牒（寺院的公文）時，錯誤地寫成了袁字。有人懷疑禪師會不高興，就開玩笑地對他說：『用一個字作為名字可以嗎？』禪師笑著說：『一個字已經很多了。』郡守對此感到驚異。袁覺禪師受具足戒后離開四川，遍訪各地有道的尊宿。後來前往大溈山，依止佛性禪師。不久后入室，陳述自己的見解。佛性禪師說：『你實在離題太遠了。』然而知道他是法器，就讓他擔任侍者，掌管賓客事務。禪師每次侍奉佛性禪師，佛性禪師必定舉出『法華開示悟入』四個字，讓他下語。又說：『等到我點頭的時候，你才算對了。』有一次，袁覺禪師因為失職而被斥責，在寺院中無所依靠，就寄住在俗人家裡。有一天，他誦讀《法華經》，讀到『亦復不知何者是火，何者為舍』時，忽然開悟。被斥責的時間結束后，他回到寺院省親，佛性禪師見到他后表示認可。圓悟禪師再次得到旨意住持云居寺，袁覺禪師到那裡，將自己所悟到的告訴圓悟禪師。圓悟禪師呵斥道：『本來是清凈之地，你在這裡拉屎幹什麼？』袁覺禪師的疑惑頓時消解。
【English Translation】 English version Zen Master Tangzhong Ren was a native of Luoyang. He came to the Tripitaka's (referring to a master proficient in the three divisions of the Buddhist canon: Sutra, Vinaya, and Abhidhamma) translation center, thoroughly studying the scriptures and treatises, but he did not believe in the Zen school's teachings. At that time, Zen Master Yuanwu was residing at Tianning Temple, and Zen Master Tangzhong Ren visited him early in the morning. Zen Master Yuanwu was giving instructions to the assembly in the abbot's room, and Zen Master Tangzhong Ren was deeply impressed upon seeing this, so he stepped forward with enthusiasm. Zen Master Yuanwu said, 'Explaining the meaning according to the scriptures would wrong the Buddhas of the three times; departing from the scriptures by even a single word is the same as demonic speech.' Speak quickly! Speak quickly! Zen Master Tangzhong Ren was about to answer when Zen Master Yuanwu struck him in the face, causing him to lose a tooth, and he immediately had a great enlightenment. The Zen master ascended the hall to give a Dharma talk, citing the topic of 'A dog has no Buddha-nature,' and then said, 'A maiden of sixteen or seventeen embroiders slowly, a yellow oriole warbles beneath the purple cercis. Pity the boundless feeling of springtime sorrow, all contained in the moment of stopping the needle and remaining silent.' On the eighth day of the fourth month of the Jiawu year of the Chunxi era (1174 AD), Emperor Xiaozong issued an edict summoning Zen Master Tangzhong Ren to the palace, granting him a seat to expound the Dharma. The emperor raised the cause and condition of 'not taking the myriad dharmas as companions,' asking him to pick it up and present it. After the Zen master picked it up and presented it, he composed a verse saying, 'Squeezing oil from a weight, idle chatter should cease. With ten thousand strings of cash around the waist, riding a crane to Yangzhou.'
Zen Master Yuanjue of Elephant Ear Mountain (a Dharma heir of Zhaojue Qin (referring to Zen Master Zhaojue Keqin))
Zen Master Yuanjue of Elephant Ear Mountain in Meizhou was the son of the Yuan family in Meizhou. He obtained ordination (a certificate of ordination) by passing an examination on the scriptures, and his original name was Yuanjue. When the prefect filled out the temple document, he mistakenly wrote the character Yuan. Someone suspected that the Zen master would be unhappy, so he jokingly said to him, 'Is it okay to use one character as a name?' The Zen master smiled and said, 'One character is already too much.' The prefect was amazed by this. After Zen Master Yuanjue received the full precepts, he left Sichuan and visited virtuous elders everywhere. Later, he went to Mount Dawei and relied on Zen Master Foxing. Soon after, he entered the abbot's room and presented his views. Zen Master Foxing said, 'You are really far off the mark.' However, knowing that he was a vessel of the Dharma, he had him serve as an attendant, managing the affairs of guests. Every time the Zen master attended Zen Master Foxing, Zen Master Foxing would always raise the four characters 'Fa Hua Kai Shi Wu Ru' (Dharma Flower Opening Showing Awakening Entering), asking him to give a saying. He also said, 'Only when I nod my head will you be correct.' Once, Zen Master Yuanjue was reprimanded for dereliction of duty, and having no one to rely on in the temple, he stayed in the home of a layman. One day, he was reciting the Lotus Sutra, and when he read 'Also not knowing what is fire and what is a house,' he suddenly had an enlightenment. After the period of reprimand ended, he returned to the temple to visit his family, and Zen Master Foxing nodded in approval upon seeing him. Zen Master Yuanwu once again received an imperial decree to reside at Yunju Temple, and Zen Master Yuanjue went there, telling Zen Master Yuanwu what he had realized. Zen Master Yuanwu scolded him, 'This was originally a pure land, what are you doing here shitting?' Zen Master Yuanjue's doubts were immediately dispelled.
華嚴祖覺禪師(昭覺勤法嗣)
眉州中巖華嚴祖覺禪師。嘉州楊氏子。幼聰慧。書史過目成誦。著書排釋氏。惡境忽現。悔過出家。依慧日能禪師。未幾疽發膝上。五年醫莫愈。因書華嚴合論。畢夜感異夢。旦即舍杖步趨。一日誦至現相品曰。佛身無有生。而能示出生。法性如虛空。諸佛于中住。無住亦無去。處處皆見佛。遂悟華嚴宗旨。洎登僧籍。府帥請講于千部堂。詞辯宏放。眾所歎服。適南堂靜禪師過門。謂師曰。觀公講說。獨步西南。惜未解離文字相耳。儻問道方外。即今之周金剛也。師欣然罷講南遊。依圓悟于鐘阜。一日入室。圓悟舉。羅山道。有言時。踞虎頭收虎尾。第一句下明宗旨。無言時。覿露機鋒。如同電拂。作么生會。師莫能對。夙夜參究。忽然有省。作偈呈圓悟曰。家住孤峰頂。長年半掩門。自嗟身已老。活計付兒孫。圓悟見許可。次日入室。圓悟又問。昨日公案作么生。師擬對。圓悟便喝曰。佛法不是這個道理。師復留五年。愈更迷悶。後於廬山棲賢。閱浮山遠禪師削執論云。若道悟有親疏。豈有旃檀林中。卻生臭草。豁然契悟。作偈寄圓悟曰。出林依舊入蓬蒿。天網恢恢不可逃。誰信業緣無避處。歸來不怕語聲高。圓悟大喜。持以示眾曰。覺華嚴徹矣。
明因曇玩禪
【現代漢語翻譯】 現代漢語譯本 華嚴祖覺禪師（昭覺勤的法嗣）
眉州中巖華嚴祖覺禪師，嘉州楊氏人。他從小就聰明，讀書過目不忘，還著書批評佛教。後來突然出現不好的境況，他後悔之前的行為，於是出家，跟隨慧日能禪師。不久，他的膝蓋上長了毒瘡，五年都治不好。因此，他開始書寫《華嚴合論》。寫完的晚上，他做了個奇怪的夢。第二天早上，他就能不用枴杖走路了。有一天，他誦讀到《現相品》時，讀到：『佛身沒有生，卻能示現出生；法性像虛空，諸佛在其中安住；沒有住也沒有去，處處都能見到佛。』於是領悟了華嚴宗的宗旨。等到正式成為僧人後，地方長官請他在千部堂講經，他的言辭雄辯，氣勢宏大，大家都歎服不已。
恰巧南堂靜禪師路過，對他說：『看您講經說法，在西南地區無人能及，可惜還沒有理解脫離文字相的道理。如果向方外之人請教，那就是現在的周金剛了。』祖覺禪師聽后很高興，於是停止講經，南下參學，跟隨圓悟禪師在鐘阜山。有一天，他進入方丈室，圓悟禪師舉羅山的話說：『有言語時，要像踞虎頭、收虎尾一樣，在第一句話下就點明宗旨；沒有言語時，要像閃電一樣，直接揭示機鋒。你如何理解？』祖覺禪師不能回答，日夜參究，忽然有所領悟，作偈呈給圓悟禪師：『家住在孤峰頂，常年半掩著門。自嘆自己已經老了，把活計交給兒孫。』圓悟禪師看了表示認可。第二天入室，圓悟禪師又問：『昨天的公案你如何理解？』祖覺禪師剛要回答，圓悟禪師就喝道：『佛法不是這個道理！』祖覺禪師又留了五年，更加迷惑不解。後來在廬山棲賢寺，閱讀浮山遠禪師的《削執論》，其中寫道：『如果說開悟有親疏之分，難道旃檀林中還會生長臭草嗎？』他豁然開悟，作偈寄給圓悟禪師：『出了樹林依舊進入蓬蒿，天網恢恢疏而不漏。誰相信業緣沒有躲避之處，回來不怕說話聲音高。』圓悟禪師非常高興，拿著這首偈示眾說：『覺華嚴徹底領悟了！』
明因曇玩禪師
【English Translation】 English version Chan Master Zujue of Huayan (Successor of Qin of Zhaojue)
Chan Master Zujue of Huayan at Zhongyan in Meizhou was a native of the Yang family in Jiazhou. He was intelligent from a young age, able to memorize books and histories after reading them once. He wrote books criticizing Buddhism. Suddenly, bad omens appeared, and he repented his past actions and became a monk, following Chan Master Huiri Neng. Not long after, a carbuncle developed on his knee, and after five years of treatment, it did not heal. Therefore, he began writing the 'Huayan Combined Treatise'. On the night he finished, he had a strange dream. The next morning, he was able to walk without a cane. One day, while reciting the 'Appearance Chapter', he read: 'The Buddha's body has no birth, yet it can manifest birth; the nature of Dharma is like empty space, and all Buddhas reside within it; there is neither dwelling nor going, and the Buddha can be seen everywhere.' Thereupon, he understood the tenets of the Huayan school. After officially becoming a monk, the local governor invited him to lecture at the Thousand-Buddha Hall. His words were eloquent and his manner grand, and everyone admired him.
It happened that Chan Master Jing of Nantang passed by and said to him: 'Watching you lecture, you are unmatched in the Southwest, but it is a pity that you have not yet understood the principle of detachment from the characteristics of words. If you seek guidance from someone beyond the ordinary, that would be the current Zhou Jingang.' Chan Master Zujue was delighted and stopped lecturing, traveling south to study with Chan Master Yuanwu at Zhongfu Mountain. One day, he entered the abbot's room, and Chan Master Yuanwu quoted Luo Shan, saying: 'When there are words, one must be like seizing a tiger's head and controlling its tail, clarifying the main point in the first sentence; when there are no words, one must reveal the critical point directly, like a flash of lightning. How do you understand this?' Chan Master Zujue could not answer, and he investigated day and night, suddenly gaining some insight. He composed a verse and presented it to Chan Master Yuanwu: 'My home is on the peak of a solitary mountain, the door half-closed all year round. I lament that I am already old, and I entrust my livelihood to my children and grandchildren.' Chan Master Yuanwu saw it and approved. The next day, he entered the room, and Chan Master Yuanwu asked again: 'How do you understand yesterday's case?' Chan Master Zujue was about to answer when Chan Master Yuanwu shouted: 'The Buddha-dharma is not this principle!' Chan Master Zujue stayed for another five years, becoming even more confused. Later, at Qixian Temple on Mount Lu, he read Chan Master Fushan Yuan's 'Treatise on Eliminating Attachments', which stated: 'If it is said that enlightenment has degrees of closeness, would foul grass grow in a sandalwood forest?' He suddenly attained enlightenment, composing a verse and sending it to Chan Master Yuanwu: 'Leaving the forest, I still enter the weeds, the net of heaven is vast and inescapable. Who believes that karmic connections have no place to hide, returning unafraid to speak loudly.' Chan Master Yuanwu was very pleased, holding up the verse to show the assembly, saying: 'Jue Huayan has thoroughly understood!'
Chan Master Mingyin Tanwan
師(昭覺勤法嗣)
平江府西山明因曇玩禪師。溫州黃氏子。遍參叢席。宣和庚子。回抵鐘阜。適朝廷改僧為德士。師與同志數人。入頭陁巖。食松自處。久之圓悟被旨。居是山。親至巖所。令去鬚髮。及圓悟詔補京師天寧。與師俱往。命掌香水海。未幾。因舉枹擊鼓。頓明大法。凡有所問。皆對曰。莫理會。故流輩咸以莫理會稱之。
道祖首座(昭覺勤法嗣)
成都府昭覺道祖首座。初見圓悟。于即心是佛語下發明。久之圓悟命分座。一日為眾入室。餘二十許人。師忽問曰。生死到來。如何迴避。僧無對。師擲下拂子。奄然而逝。眾皆愕眙。亟以聞圓悟。圓悟至召曰。祖首座。師張目視之。圓悟曰。抖擻精神透關去。師點頭竟爾趨寂。
宗振首座(昭覺勤法嗣)
南康軍云居宗振首座。丹丘人也。依圓悟于云居。一日仰瞻鐘閣。倏然契證。有詰之者。首座酬以三偈。其後曰。我有一機。直下示伊。青天霹靂。電卷星馳。德山臨濟。棒喝徒施。不傳之妙。于汝何虧。圓悟見大悅。
樞密徐俯居士(昭覺勤法嗣)
樞密徐俯。字師川。號東湖居士。每侍先龍圖。謁法昌及靈源。語論終日。公聞之藐如也。及法昌歸寂。在笑談間。公異之。始篤信此道。后丁父憂。念無以報罔
【現代漢語翻譯】 現代漢語譯本 曇玩禪師（明因曇玩禪師），平江府西山明因寺僧人，是昭覺勤禪師的法嗣。他是溫州黃氏之子，廣泛參訪各處寺院。宣和庚子年（1120年），他返回鐘阜。當時朝廷更改僧人為德士，禪師與幾位志同道合的人進入頭陁巖，以松樹為食，在此隱居。不久，圓悟禪師奉旨住持此山，親自來到巖洞，命曇玩禪師剃去鬚髮。後來，圓悟禪師奉詔前往京師天寧寺，也帶著曇玩禪師一同前往，命他掌管香水海（寺院中負責供水的部門）。沒過多久，曇玩禪師在舉槌擊鼓時，頓悟大法。凡是有人向他請教，他都回答說：『莫理會（不要理會）。』因此，同輩們都用『莫理會』來稱呼他。 道祖首座（道祖首座），成都府昭覺寺僧人，是昭覺勤禪師的法嗣。他最初見到圓悟禪師時，在『即心是佛』這句話下開悟。過了很久，圓悟禪師命他分座說法。一天，道祖首座為大眾入室說法，當時有二十多人。道祖首座忽然問道：『生死到來，如何迴避？』僧人無言以對。道祖首座擲下拂子，隨即去世。眾人都驚愕不已，趕緊稟告圓悟禪師。圓悟禪師趕到后，呼喚道：『祖首座！』道祖首座睜開眼睛看著他。圓悟禪師說：『抖擻精神透關去（振作精神，突破生死關）！』道祖首座點點頭，最終去世。 宗振首座（宗振首座），南康軍云居山僧人，是昭覺勤禪師的法嗣，是丹丘人。他跟隨圓悟禪師在云居山修行。一天，他仰望鐘閣，忽然開悟證道。有人向他詢問開悟的經過，宗振首座用三首偈語回答。其中一首說：『我有一機，直下示伊，青天霹靂，電卷星馳。德山臨濟，棒喝徒施，不傳之妙，于汝何虧（我有一個玄妙的機鋒，直接向你展示，就像青天霹靂，電光閃耀。德山和臨濟的棒喝都白費了，這不傳之妙，對你又有什麼損失呢）？』圓悟禪師見到后非常高興。 樞密徐俯居士（徐俯居士），樞密徐俯，字師川，號東湖居士。他每次侍奉他的父親龍圖（官職名），拜謁法昌禪師和靈源禪師，整天都在談論佛法，徐俯卻覺得很渺茫。等到法昌禪師圓寂時，在談笑之間，徐俯覺得很驚異，開始篤信佛法。後來他遭父喪，想到沒有什麼可以報答父母的恩情。
【English Translation】 English version Chan Master Tanwan (Mingyin Tanwan) of Xishan Mingyin Temple in Pingjiang Prefecture was a Dharma heir of Chan Master Zhaojue Qin. He was a son of the Huang family in Wenzhou and widely visited various monasteries. In the year Gengzi of the Xuanhe era (1120 AD), he returned to Zhongfu. At that time, the imperial court changed monks into Taoist priests. The Chan master and several like-minded people entered Tou Tuo Rock, eating pine and living in seclusion there. Soon, Chan Master Yuanwu was ordered to reside in this mountain and personally came to the rock cave, ordering Tanwan to shave his beard and hair. Later, Chan Master Yuanwu was ordered to go to Tianning Temple in the capital, and he also took Chan Master Tanwan with him, appointing him to manage the Xiangshuihai (the department in the monastery responsible for water supply). Not long after, Chan Master Tanwan suddenly realized the great Dharma while striking the drum. Whenever someone asked him for guidance, he would answer: 'Mo lihui (Don't bother).' Therefore, his peers called him 'Mo lihui'. Chief Seat Daozu (Daozu Shouzuo), a monk of Zhaojue Temple in Chengdu Prefecture, was a Dharma heir of Chan Master Zhaojue Qin. He initially saw Chan Master Yuanwu and became enlightened under the saying 'The mind itself is Buddha.' After a long time, Chan Master Yuanwu ordered him to share the seat and preach. One day, Chief Seat Daozu entered the room to preach to the public, and there were more than twenty people present. Chief Seat Daozu suddenly asked: 'When birth and death arrive, how can one avoid them?' The monks were speechless. Chief Seat Daozu threw down his whisk and passed away immediately. Everyone was shocked and quickly reported to Chan Master Yuanwu. Chan Master Yuanwu arrived and called out: 'Chief Seat Zu!' Chief Seat Daozu opened his eyes and looked at him. Chan Master Yuanwu said: 'Dousou jingshen tou guan qu (Rouse your spirit and break through the barrier of life and death)!' Chief Seat Daozu nodded and finally passed away. Chief Seat Zongzhen (Zongzhen Shouzuo), a monk of Yunju Mountain in Nankang Army, was a Dharma heir of Chan Master Zhaojue Qin. He was a native of Danqiu. He followed Chan Master Yuanwu to practice in Yunju Mountain. One day, he looked up at the bell tower and suddenly became enlightened and attained realization. Someone asked him about the process of enlightenment, and Chief Seat Zongzhen answered with three verses. One of them said: 'I have a subtle mechanism, directly showing it to you, like a thunderbolt in the blue sky, lightning flashing. Deshan and Linji's shouts and blows are in vain, what loss is it to you if this untransmitted mystery is not passed on?' Chan Master Yuanwu was very pleased to see this. Layman Xu Fu (Xu Fu Jushi), Privy Councilor Xu Fu, styled Shichuan, named himself Donghu Layman. Every time he served his father Longtu (an official title), he visited Chan Master Fachang and Chan Master Lingyuan, and they talked about Buddhism all day long, but Xu Fu felt it was vague. When Chan Master Fachang passed away, in the midst of laughter and conversation, Xu Fu felt very surprised and began to firmly believe in Buddhism. Later, he suffered the loss of his father, and thought that there was nothing he could do to repay his parents' kindness.
極。命靈源歸孝址說法。靈源登座。問答已乃曰。諸仁者。祇如龍圖。平日讀萬卷書。如水傳器。涓滴不遺。且道。尋常著在甚麼處。而今舍識之後。這著萬卷書底。又卻向甚麼處著。公聞灑然有得。遂曰。吾無憾矣。靈源下座。問曰。學士適來。見個甚麼。便恁么道。公曰。若有所見。則鈍置和尚去也。靈源曰。恁么則老僧不如。公曰。和尚是何心行。靈源大笑。靖康初。為尚書外郎。與朝士同志者。掛缽于天寧寺之擇木堂。力參圓悟。圓悟亦喜其見地超邁。一日至書記寮。指圓悟頂相曰。這老漢。腳跟猶未點地在。圓悟䫌面曰。甕里何曾走卻鱉。公曰。且喜老漢腳跟點地。圓悟曰。莫謗他好。公休去。
郡王趙令衿居士(昭覺勤法嗣)
郡王趙令衿。字表之。號超然居士。任南康政成事簡。多與禪衲游。公堂間。為摩詰丈室。適圓悟居甌阜。公欣然。就其爐錘。圓悟不少假。公固請。圓悟曰。此事要得相應。直須是死一回始得。公默契。嘗自疏之。其略曰。家貧遭劫。誰知盡底不存。空屋無人。幾度賊來亦打。圓悟見。囑令加護。紹興庚申冬。公與汪內翰藻李參政邴曾侍郎開。詣徑山。謁大慧。大慧聞至。乃令擊鼓入室。公欣然袖香趨之。大慧曰。趙州洗缽盂話。居士作么生會。公曰。討甚麼碗。拂
【現代漢語翻譯】 現代漢語譯本： 極。命靈源為孝址說法。靈源登座。問答完畢后說：『諸位仁者，比如龍圖（官名，此處指人名），平日裡讀了萬卷書，就像用水傳遞器物一樣，一滴也不遺漏。那麼，請問，他平時把這些知識放在什麼地方呢？如今捨棄了意識之後，這裝載萬卷書的，又該放在什麼地方呢？』龍圖公聽后，灑然有所領悟，於是說：『我沒有遺憾了。』靈源下座，問道：『學士剛才，見到了什麼，便這樣說？』龍圖公說：『如果有所見，那就埋沒了和尚你了。』靈源說：『這樣說來，老僧不如你。』龍圖公說：『和尚是怎樣的心境和行為呢？』靈源大笑。 靖康（1126-1127）初年，龍圖公擔任尚書外郎，與朝中志同道合的人，將缽掛在天寧寺的擇木堂，努力參究圓悟禪師的禪法。圓悟禪師也很欣賞他見地超凡。一日，龍圖公來到書記寮，指著圓悟禪師的頂相說：『這老漢，腳跟還沒有點地呢。』圓悟禪師反駁道：『甕里哪裡跑得掉鱉？』龍圖公說：『可喜老漢腳跟點地了。』圓悟禪師說：『不要誹謗他。』龍圖公便離開了。
郡王趙令衿居士（昭覺勤的法嗣）
郡王趙令衿，字表之，號超然居士。任南康時政事處理得很好，也很簡練，經常與禪僧交往。在官府的廳堂里，佈置成摩詰（王維，字摩詰）的丈室。當時圓悟禪師住在甌阜，趙令衿公很高興，就去接受他的錘鍊。圓悟禪師沒有絲毫的遷就。趙令衿公堅決請求，圓悟禪師說：『這件事要得到相應的領悟，必須死一回才行。』趙令衿公默默地領會了。曾經自己寫了一篇疏文，其中大概是說：『家貧遭受劫難，誰知道已經一無所有。空屋無人，幾次賊來也白打。』圓悟禪師看到后，囑咐他要好好守護。紹興庚申（1140）年冬天，趙令衿公與汪內翰藻、李參政邴、曾侍郎開，一同前往徑山，拜見大慧禪師。大慧禪師聽說他們來了，就命令擊鼓請他們入室。趙令衿公高興地把香藏在袖子里，快步前去。大慧禪師說：『趙州洗缽盂（典故）這句話，居士你作何理解？』趙令衿公說：『討要什麼碗，拂去上面的灰塵罷了。』
【English Translation】 English version: Extremely. Ordered Lingyuan to preach at Xiaozhi. Lingyuan ascended the seat. After the questions and answers, he said, 'Dear friends, just like Longtu (official title, here referring to a person's name), who usually reads ten thousand volumes of books, like water passing through a vessel, not a single drop is missed. Then, tell me, where does he usually put this knowledge? Now that he has abandoned consciousness, where should this container of ten thousand volumes of books be placed?' Duke Longtu, upon hearing this, suddenly had an understanding and said, 'I have no regrets.' Lingyuan descended from the seat and asked, 'Scholar, just now, what did you see that made you say that?' Duke Longtu said, 'If I had seen something, I would have obscured the monk.' Lingyuan said, 'In that case, the old monk is not as good as you.' Duke Longtu said, 'What is the monk's state of mind and behavior?' Lingyuan laughed loudly. In the early years of Jingkang (1126-1127), Duke Longtu served as a secretary in the Ministry of Personnel and, with like-minded officials, hung his bowl at the Zemu Hall of Tianning Temple, diligently studying Chan with Zen Master Yuanwu. Zen Master Yuanwu also admired his extraordinary insight. One day, Duke Longtu came to the secretariat and pointed to the top of Zen Master Yuanwu's head, saying, 'This old man's feet have not yet touched the ground.' Zen Master Yuanwu retorted, 'How can a turtle escape from a jar?' Duke Longtu said, 'Congratulations, old man, your feet have touched the ground.' Zen Master Yuanwu said, 'Do not slander him.' Duke Longtu then left.
Layman Zhao Lingjin, Prince of the Commandery (Dharma heir of Zhaojue Qin)
Zhao Lingjin, Prince of the Commandery, styled Biao Zhi, named himself Layman Chao Ran. When he was in Nankang, he handled government affairs well and efficiently, and often associated with Chan monks. In the hall of the government office, he arranged it as the chamber of Mojie (Wang Wei, styled Mojie). At that time, Zen Master Yuanwu was living in Oufu, and Duke Zhao Lingjin was very happy and went to receive his training. Zen Master Yuanwu did not make any concessions. Duke Zhao Lingjin insisted, and Zen Master Yuanwu said, 'This matter requires corresponding understanding, and you must die once to achieve it.' Duke Zhao Lingjin silently understood. He once wrote a memorial himself, which roughly said, 'The family is poor and has suffered robbery, who knows that nothing is left. The empty house is empty, and the thieves come several times in vain.' Zen Master Yuanwu saw it and told him to protect it well. In the winter of Gengshen in Shaoxing (1140), Duke Zhao Lingjin, together with Wang Neihan Zao, Li Canzheng Bing, and Zeng Shilang Kai, went to Jingshan to visit Zen Master Dahui. Zen Master Dahui heard that they had arrived and ordered the drum to be beaten to invite them into the room. Duke Zhao Lingjin happily hid the incense in his sleeve and hurried forward. Zen Master Dahui said, 'What is your understanding of the saying 'Zhaozhou washes the bowl' (allusion), Layman?' Duke Zhao Lingjin said, 'What bowl is needed, just dust off the dust on it.'
袖便出。大慧起搊住曰。古人向這裡悟去。你因甚麼卻不悟。公擬對。大慧𢮁之曰。討甚麼碗。公曰。還這老漢始得。
侍郎李彌遜居士(昭覺勤法嗣)
侍郎李彌遜。號普現居士。少時讀書。五行俱下。年十八。中鄉舉登第京師。旋歷華要。至二十八歲。為中書舍人。常入圓悟室。一日早朝回。至天津橋馬躍。忽有省。通身汗流。直造天寧。適圓悟出門。遙見便喚曰。居士且喜大事了畢。公厲聲曰。和尚眼華作甚麼。圓悟便喝。公亦喝。於是機鋒迅捷。凡與圓悟問答。當機不讓。公后遷吏部。乞祠祿。歸閩連江。筑庵自娛。忽一日示微恙。遽索湯。沐浴畢。遂趺坐作偈曰。謾說從來牧護。今日分明呈露。虛空拶倒須彌。說甚向上一路。擲筆而逝。
覺庵道人祖氏(昭覺勤法嗣)
覺庵道人祖氏。建寧游察院之侄女也。幼志不出適。留心祖道。于圓悟示眾語下。瞭然明白。圓悟曰。更須飏卻所見。始得自由。祖答偈曰。露柱抽橫骨。虛空弄爪牙。直饒玄會得。猶是眼中沙。
成都范縣君(昭覺勤法嗣)
成都府范縣君者。𡠉居歲久。常坐而不臥。聞圓悟住昭覺。往禮拜。請示入道因緣。圓悟令看不是心不是佛不是物是個甚麼。久無所契。范泣告圓悟曰。和尚有何方便。令某易會
【現代漢語翻譯】 現代漢語譯本：
（大慧禪師）從袖子里拿出（碗）。李彌遜站起來抓住（大慧禪師）說：『古人從這裡悟道。你為什麼卻不悟？』李彌遜想要回答，大慧禪師打斷他說：『要什麼碗？』李彌遜說：『還得是這老漢才行。』 侍郎李彌遜居士（昭覺勤禪師的法嗣） 侍郎李彌遜，號普現居士。年少時讀書，一目十行。十八歲時，中鄉試，在京城考中進士。之後歷任要職。二十八歲時，擔任中書舍人。他經常進入圓悟禪師的禪房。一天早朝回來，走到天津橋時，馬突然跳躍，他忽然有所領悟，全身汗流浹背。直接去天寧寺拜見圓悟禪師。圓悟禪師出門，遠遠地看見他就喊道：『居士可喜可賀，大事了結了。』李彌遜大聲說：『和尚眼花了說什麼？』圓悟禪師便喝斥一聲，李彌遜也喝斥一聲。於是機鋒敏捷，凡是與圓悟禪師問答，當機立斷，毫不退讓。李彌遜後來升任吏部，請求辭官還鄉，回到福建連江，建造庵堂自娛。忽然有一天，他略感不適，立刻要來湯，沐浴完畢，就盤腿坐下，作偈語說：『休說從來守護，今日分明呈露。虛空拶倒須彌（山名，佛教中的聖山），說什麼向上一路。』說完，扔下筆就去世了。 覺庵道人祖氏（昭覺勤禪師的法嗣） 覺庵道人祖氏，是建寧游察院的侄女。從小立志不嫁人，專心研究佛法。在圓悟禪師開示的語句下，瞭然明白。圓悟禪師說：『更需要拋棄你所見到的，才能得到自由。』祖氏回答偈語說：『露柱抽橫骨，虛空弄爪牙。直饒玄會得，猶是眼中沙。』 成都范縣君（昭覺勤禪師的法嗣） 成都府的范縣君，長期居住，經常坐著而不睡覺。聽說圓悟禪師住在昭覺寺，前去禮拜，請求開示入道的因緣。圓悟禪師讓她參看『不是心不是佛不是物是個什麼』。很久都沒有領悟。范縣君哭著告訴圓悟禪師說：『和尚有什麼方便，能讓我容易領會？』
【English Translation】 English version:
(Dahui Chan Master) took out (a bowl) from his sleeve. Li Misu stood up and grabbed (Dahui Chan Master) saying, 'The ancients attained enlightenment from here. Why haven't you?' Li Misu was about to answer, but Dahui Chan Master interrupted him saying, 'What do you want a bowl for?' Li Misu said, 'It still needs this old man.' Layman Li Misu, Vice Minister (Disciple of Chan Master Qin of Zhaojue Temple) Li Misu, Vice Minister, styled himself as Layman Puxian. He read books quickly when he was young. At the age of eighteen, he passed the provincial examination and became a Jinshi (a successful candidate in the highest imperial examinations) in the capital. Later, he held important positions. At the age of twenty-eight, he served as a drafter in the Imperial Secretariat. He often entered Yuanwu Chan Master's room. One day, returning from the early court, when he reached Tianjin Bridge, his horse suddenly jumped, and he suddenly had an insight, and his whole body was covered in sweat. He went directly to Tianning Temple to see Yuanwu Chan Master. Yuanwu Chan Master came out and saw him from afar and shouted, 'Layman, congratulations, the great matter is over.' Li Misu said loudly, 'Monk, what are you talking about with blurred vision?' Yuanwu Chan Master then shouted, and Li Misu also shouted. Thus, his wit was quick, and whenever he answered Yuanwu Chan Master, he made decisive judgments without yielding. Li Misu later became Minister of the Ministry of Personnel and requested to resign and return to his hometown, returning to Lianjiang, Fujian, to build a hermitage for his own enjoyment. Suddenly one day, he felt slightly unwell, and immediately asked for soup, bathed, and then sat in the lotus position, composing a verse saying, 'Don't say you've always been protecting, today it's clearly revealed. Crushing Mount Sumeru (a sacred mountain in Buddhism) in the void, what is there to say about the upward path.' After speaking, he threw down his pen and passed away. Taoist Zushi of Jue'an Hermitage (Disciple of Chan Master Qin of Zhaojue Temple) Taoist Zushi of Jue'an Hermitage was the niece of the Jianning Touring Inspectorate. From a young age, she was determined not to marry and focused on studying Buddhism. Under the words of Yuanwu Chan Master's instruction, she clearly understood. Yuanwu Chan Master said, 'You need to abandon what you have seen in order to gain freedom.' Zushi replied with a verse saying, 'The pillar draws horizontal bones, the void plays with claws and teeth. Even if you understand the profound, it is still sand in your eyes.' Lady Fan of Chengdu County (Disciple of Chan Master Qin of Zhaojue Temple) Lady Fan of Chengdu Prefecture lived there for a long time, often sitting without sleeping. Hearing that Yuanwu Chan Master was living in Zhaojue Temple, she went to pay her respects and asked for guidance on the cause and condition of entering the Way. Yuanwu Chan Master asked her to contemplate 'What is it that is neither mind, nor Buddha, nor thing?' For a long time, she had no understanding. Lady Fan cried and told Yuanwu Chan Master, 'What expedient method does the monk have to make it easier for me to understand?'
。圓悟曰。卻有個方便。遂令祇看是個甚麼。後有省。曰元來恁么地近那。
文殊心道禪師(太平勤法嗣)
常德府文殊心道禪師。眉州徐氏子。年三十得度。詣成都習唯識。自以為至。同舍詰之曰。三界唯心。萬法唯識。今目前萬象摐然。心識安在。師茫然不知對。遂出關周流江淮。既抵舒之太平。聞佛鑒禪師夜參。舉趙州柏樹子話。至覺鐵觜曰。先師無此語。莫謗先師好。因大疑。提撕既久。一夕豁然。即趨丈室。擬敘所悟。佛鑒見來便閉門。師曰。和尚莫謾某甲。佛鑒曰。十方無壁落。何不入門來。師以拳擉破窗紙。佛鑒即開門搊住曰。道道。師以兩手捧佛鑒頭。作口啐而出。遂呈偈曰。趙州有個柏樹話。禪客相傳遍天下。多是摘葉與尋枝。不能直向根源會。覺公說道無此語。正是惡言當面罵。禪人若具通方眼。好向此中辨真假。佛鑒深然之。每對客稱賞○建炎三年春示眾。舉臨濟入滅囑三聖因緣。師曰。正法眼藏瞎驢滅。臨濟何曾有是說。今古時人皆妄傳。不信但看后三月。至閏三月。賊鐘相叛。其徒欲舉師南奔者。師曰。學道所以了生死。何避之有。賊至。師曰。速見殺以快汝心。賊即舉槊殘之。血皆白乳。賊駭。引席覆之而去。
龍牙智才禪師(太平勤法嗣)
潭州龍牙智才禪
【現代漢語翻譯】 圓悟說：『倒有個方便。』於是就讓人只看『是個什麼』。後來有所領悟，說：『原來這麼近啊！』
文殊心道禪師（太平勤的法嗣）
常德府文殊心道禪師，眉州徐氏之子。三十歲時出家，前往成都學習唯識宗，自認為已經學到精髓。同住的人詰問他說：『三界唯心，萬法唯識，現在眼前的萬象如此分明，心識在哪裡呢？』禪師茫然不知如何回答。於是離開四川，周遊江淮一帶。到達舒州太平寺時，聽到佛鑒禪師在晚參時，舉趙州柏樹子的話頭，講到覺鐵嘴說：『先師沒有這句話，不要誹謗先師。』因此大起疑惑，經過長時間的參究，一天晚上豁然開悟，立即前往方丈室，想要敘述自己所悟。佛鑒禪師看見他來就關上門。禪師說：『和尚不要欺騙我。』佛鑒禪師說：『十方沒有墻壁，為什麼不入門來？』禪師用拳頭捅破窗戶紙。佛鑒禪師立即開門抓住他說：『說！說！』禪師用兩手捧著佛鑒禪師的頭，作出口啐的動作。於是呈上偈語說：『趙州有個柏樹話，禪客相傳遍天下。多是摘葉與尋枝，不能直向根源會。覺公說道無此語，正是惡言當面罵。禪人若具通方眼，好向此中辨真假。』佛鑒禪師非常讚賞他。每次對客人稱讚他。建炎三年（1129年）春天，禪師開示大眾，舉臨濟禪師入滅時囑託三聖的因緣。禪師說：『正法眼藏瞎驢滅，臨濟何曾有是說。今古時人皆妄傳，不信但看后三月。』到了閏三月，賊人鐘相叛亂，他的徒弟想要帶著禪師向南逃奔。禪師說：『學道是爲了了生死，為什麼要逃避呢？』賊人來到，禪師說：『快點殺了我以滿足你們的心。』賊人就用長矛刺殺他，血都變成了白色的乳狀。賊人驚駭，用草蓆覆蓋他的身體離開了。
龍牙智才禪師（太平勤的法嗣）
潭州龍牙智才禪師
【English Translation】 Yuanwu said, 'There is a convenient method.' So he instructed them to just see 'What is it?' Later, someone had an awakening and said, 'So it's this close!'
Chan Master Wenshu Xindao (Successor of Taiping Qin)
Chan Master Wenshu Xindao of Changde Prefecture was a native of the Xu family in Meizhou. He became a monk at the age of thirty and went to Chengdu to study Yogacara, considering himself to have mastered it. A fellow student questioned him, saying, 'The three realms are only mind, and all dharmas are only consciousness. Now, the myriad phenomena before our eyes are so clear. Where is the mind and consciousness?' The master was at a loss for words. So he left Sichuan and traveled around the Jianghuai area. When he arrived at Taiping Temple in Shuzhou, he heard Chan Master Fojian's evening session, citing the story of Zhaozhou's cypress tree. When he heard Jue Tiezui say, 'The former master did not say this. Do not slander the former master,' he became greatly doubtful. After a long period of contemplation, one night he suddenly awakened. He immediately went to the abbot's room, intending to describe his enlightenment. Seeing him coming, Fojian closed the door. The master said, 'Venerable, do not deceive me.' Fojian said, 'The ten directions have no walls. Why not enter?' The master broke the window paper with his fist. Fojian immediately opened the door, grabbed him, and said, 'Speak! Speak!' The master held Fojian's head with both hands, made a spitting gesture. Then he presented a verse, saying, 'Zhaozhou has a cypress tree story, which Chan practitioners spread throughout the world. Most are picking leaves and searching branches, unable to directly reach the source. Juegong said there is no such saying, which is like cursing to his face. If Chan practitioners have penetrating eyes, they should discern the truth and falsehood in this.' Fojian deeply appreciated him. He praised him to guests every time. In the spring of Jianyan three (1129), the master addressed the assembly, citing the cause and condition of Linji's entrustment to Sansheng when he entered Nirvana. The master said, 'The treasury of the eye of the true Dharma is destroyed by a blind donkey. Linji never said this. People of ancient and modern times all transmit it falsely. If you don't believe it, just look three months later.' In the intercalary third month, the thief Zhong Xiang rebelled. His disciples wanted to take the master south to flee. The master said, 'Studying the Way is to end birth and death. Why avoid it?' When the thieves arrived, the master said, 'Kill me quickly to satisfy your hearts.' The thieves stabbed him with spears, and his blood all turned into white milk. The thieves were shocked, covered his body with straw mats, and left.
Chan Master Longya Zhicai (Successor of Taiping Qin)
Chan Master Longya Zhicai of Tanzhou
師。舒州施氏子。早服勤于佛鑒法席。而局務不辭難。名已聞于叢林。及遊方。迫暮至黃龍。適死心在三門。問其所從來。既稱名。則知為舒州太平才莊主矣。翌日入室。死心問曰。會得最初句。便會末後句。會得末後句。便會最初句。最初末後。拈放一邊。百丈野狐話。作么生會。師曰。入戶已知來見解。何須更舉轢中泥。死心曰。新長老死在上座手裡也。師曰。語言雖有異。至理且無差。死心曰。如何是無差底事。師曰。不扣黃龍角。焉知頷下珠。死心便打○初住嶽麓。開堂日僧問。德山棒。臨濟喝。今日請師為拈掇。師曰。蘇嚕囌嚕。曰蘇嚕囌嚕。還有西來意也無。師曰。蘇嚕囌嚕。由是叢林呼為才蘇嚕。
何山守珣禪師(太平勤法嗣)
安吉州何山佛燈守珣禪師。郡之施氏子。參廣鑒瑛禪師不契。遂造太平。隨眾咨請。邈無所入。乃封其衾曰。此生若不徹去。誓不展此。於是晝坐宵立。如喪考妣。逾七七日。忽佛鑒上堂曰。森羅及萬象。一法之所印。師聞頓悟。往見佛鑒。佛鑒曰。可惜一顆明珠。被這風顛漢拾得。乃詰之曰。靈云道。自從一見桃華后。直至如今更不疑。如何是他不疑處。師曰。莫道靈云不疑。只今覓個疑處。了不可得。佛鑒曰。玄沙道。諦當甚諦當。敢保老兄未徹在。那裡是他
【現代漢語翻譯】 現代漢語譯本： 這位禪師是舒州（今安徽省安慶市一帶）施氏之子。早年就在佛鑒禪師的座下勤奮修行，不辭勞苦地處理寺院事務，名聲已經在叢林中傳開。後來他開始遊方參學，傍晚時分到達黃龍寺。當時死心禪師正在三門處。死心禪師問他從哪裡來，他報上自己的名字，死心禪師就知道他是舒州太平寺的才莊主了。第二天，他進入死心禪師的房間，死心禪師問道：『會得最初句，便會末後句；會得末後句，便會最初句。最初末後，拈放一邊，百丈野狐話，作么生會？』（理解了最初的句子，就理解了最後的句子；理解了最後的句子，就理解了最初的句子。最初和最後，都放到一邊，百丈野狐的故事，你如何理解？）禪師回答說：『入戶已知來見解，何須更舉轢中泥？』（進門就已經知道來者的見解，何必再舉車輪碾過的泥土？）死心禪師說：『新長老死在上座手裡也。』（新長老死在你的手上了。）禪師說：『語言雖有異，至理且無差。』（語言雖然有差異，但至理卻沒有差別。）死心禪師說：『如何是無差底事？』（什麼是沒有差別的事情？）禪師說：『不扣黃龍角，焉知頷下珠？』（不敲黃龍的角，怎麼知道下巴下的珠子？）死心禪師便打了他一下。禪師最初住在嶽麓寺，開堂說法時，有僧人問道：『德山的棒，臨濟的喝，今日請師為拈掇。』（德山禪師的棒，臨濟禪師的喝，今天請您來評判。）禪師說：『蘇嚕囌嚕。』僧人問：『蘇嚕囌嚕，還有西來意也無？』（蘇嚕囌嚕，還有達摩祖師西來的意義嗎？）禪師說：『蘇嚕囌嚕。』因此叢林中都稱他為才蘇嚕。
何山守珣禪師（太平勤禪師的法嗣）
安吉州（今浙江省湖州市安吉縣）何山佛燈守珣禪師，是郡里的施氏之子。他參訪廣鑒瑛禪師，但並不契合。於是前往太平寺，跟隨大眾請教，但始終沒有領悟。於是他封住自己的被子，發誓說：『此生若不徹去，誓不展此。』（這一生如果不能徹底領悟，發誓不打開這床被子。）於是他白天坐禪，夜晚站立，如同死了父母一般悲痛。過了七七四十九天，忽然佛鑒禪師上堂說法，說道：『森羅及萬象，一法之所印。』（世間萬物，都是一法的印證。）禪師聽了，頓時開悟。前往拜見佛鑒禪師，佛鑒禪師說：『可惜一顆明珠，被這風顛漢拾得。』（可惜一顆明珠，被這個瘋癲的人撿到了。）於是詰問道：『靈云道，自從一見桃華后，直至如今更不疑。如何是他不疑處？』（靈云禪師說，自從見到桃花后，直到如今再也沒有懷疑。他沒有懷疑的地方在哪裡？）禪師回答說：『莫道靈云不疑，只今覓個疑處，了不可得。』（不要說靈云禪師沒有懷疑，現在想找個懷疑的地方，都找不到。）佛鑒禪師說：『玄沙道，諦當甚諦當，敢保老兄未徹在。那裡是他
English version: This Zen master was a son of the Shi family from Shuzhou (around present-day Anqing City, Anhui Province). Early on, he diligently practiced under Zen Master Fojian, tirelessly handling temple affairs, and his reputation had already spread throughout the monastic community. Later, he began traveling to study, arriving at Huanglong Temple in the evening. At that time, Zen Master Sixin was at the Sanmen (three gates). Zen Master Sixin asked him where he came from, and he gave his name. Zen Master Sixin then knew that he was the Zhuangzhu (estate owner) Cai of Taiping Temple in Shuzhou. The next day, he entered Zen Master Sixin's room. Zen Master Sixin asked, 'If you understand the first sentence, you understand the last sentence; if you understand the last sentence, you understand the first sentence. Put the first and last aside, how do you understand the story of Baizhang's wild fox?' The Zen master replied, 'Entering the door, one already knows the visitor's understanding, why bother to mention the mud under the wheel?' Zen Master Sixin said, 'The new elder has died in your hands.' The Zen master said, 'Although the language is different, the ultimate truth is the same.' Zen Master Sixin said, 'What is the matter of no difference?' The Zen master said, 'Without knocking on Huanglong's horn, how can one know the pearl under the chin?' Zen Master Sixin then struck him. The Zen master first resided at Yuelu Temple. On the day of his opening Dharma talk, a monk asked, 'Deshan's stick, Linji's shout, today we ask you to comment.' The Zen master said, 'Sulu Sulu.' The monk asked, 'Sulu Sulu, is there also the meaning of Bodhidharma's coming from the West?' The Zen master said, 'Sulu Sulu.' Therefore, the monastic community called him Cai Sulu.
Zen Master Shouxun of Heshan (Dharma heir of Zen Master Taiping Qin)
Zen Master Fodeng Shouxun of Heshan in Anji Prefecture (present-day Anji County, Huzhou City, Zhejiang Province) was a son of the Shi family in the prefecture. He visited Zen Master Guangjian Ying, but they did not resonate. So he went to Taiping Temple and followed the assembly in seeking instruction, but he never grasped anything. So he sealed his bedding and vowed, 'If I do not thoroughly understand this life, I vow not to unfold this.' So he sat in meditation during the day and stood at night, as if he had lost his parents in grief. After forty-nine days, suddenly Zen Master Fojian ascended the Dharma hall and said, 'All things in the universe are sealed by one Dharma.' The Zen master heard this and suddenly awakened. He went to see Zen Master Fojian. Zen Master Fojian said, 'What a pity, a bright pearl has been picked up by this madman.' So he questioned him, 'Lingyun said, 'Since seeing the peach blossoms, I have never doubted again.' Where is his place of no doubt?' The Zen master replied, 'Don't say Lingyun has no doubt, even now, trying to find a place of doubt is impossible.' Zen Master Fojian said, ' Xuansha said, 'It is truly true, I dare to guarantee that you have not thoroughly understood it.' Where is his
【English Translation】 English version: This Zen master was a son of the Shi family from Shuzhou (around present-day Anqing City, Anhui Province). Early on, he diligently practiced under Zen Master Fojian, tirelessly handling temple affairs, and his reputation had already spread throughout the monastic community. Later, he began traveling to study, arriving at Huanglong Temple in the evening. At that time, Zen Master Sixin was at the Sanmen (three gates). Zen Master Sixin asked him where he came from, and he gave his name. Zen Master Sixin then knew that he was the Zhuangzhu (estate owner) Cai of Taiping Temple in Shuzhou. The next day, he entered Zen Master Sixin's room. Zen Master Sixin asked, 'If you understand the first sentence, you understand the last sentence; if you understand the last sentence, you understand the first sentence. Put the first and last aside, how do you understand the story of Baizhang's wild fox?' The Zen master replied, 'Entering the door, one already knows the visitor's understanding, why bother to mention the mud under the wheel?' Zen Master Sixin said, 'The new elder has died in your hands.' The Zen master said, 'Although the language is different, the ultimate truth is the same.' Zen Master Sixin said, 'What is the matter of no difference?' The Zen master said, 'Without knocking on Huanglong's horn, how can one know the pearl under the chin?' Zen Master Sixin then struck him. The Zen master first resided at Yuelu Temple. On the day of his opening Dharma talk, a monk asked, 'Deshan's stick, Linji's shout, today we ask you to comment.' The Zen master said, 'Sulu Sulu.' The monk asked, 'Sulu Sulu, is there also the meaning of Bodhidharma's coming from the West?' The Zen master said, 'Sulu Sulu.' Therefore, the monastic community called him Cai Sulu.
Zen Master Shouxun of Heshan (Dharma heir of Zen Master Taiping Qin)
Zen Master Fodeng Shouxun of Heshan in Anji Prefecture (present-day Anji County, Huzhou City, Zhejiang Province) was a son of the Shi family in the prefecture. He visited Zen Master Guangjian Ying, but they did not resonate. So he went to Taiping Temple and followed the assembly in seeking instruction, but he never grasped anything. So he sealed his bedding and vowed, 'If I do not thoroughly understand this life, I vow not to unfold this.' So he sat in meditation during the day and stood at night, as if he had lost his parents in grief. After forty-nine days, suddenly Zen Master Fojian ascended the Dharma hall and said, 'All things in the universe are sealed by one Dharma.' The Zen master heard this and suddenly awakened. He went to see Zen Master Fojian. Zen Master Fojian said, 'What a pity, a bright pearl has been picked up by this madman.' So he questioned him, 'Lingyun said, 'Since seeing the peach blossoms, I have never doubted again.' Where is his place of no doubt?' The Zen master replied, 'Don't say Lingyun has no doubt, even now, trying to find a place of doubt is impossible.' Zen Master Fojian said, ' Xuansha said, 'It is truly true, I dare to guarantee that you have not thoroughly understood it.' Where is his
未徹處。師曰。深知和尚老婆心切。佛鑒然之。師拜起呈偈曰。終日看天不舉頭。桃華爛熳始抬眸。饒君更有遮天網。透得牢關即便休。佛鑒囑令護持。是夕厲聲謂眾曰。這回珣上座穩睡去也。圓悟聞得。疑其未然。乃曰。我須勘過始得。遂令人召至。因與遊山。偶到一水潭。圓悟推師入水。遽問曰。牛頭未見四祖時如何。師曰。潭深魚聚。圓悟曰。見后如何。師曰。樹高招風。圓悟曰。見與未見時如何。師曰。伸腳在縮腳里。圓悟大稱之。
祥符清海禪師(太平勤法嗣)
吉州大中祥符清海禪師。初見佛鑒。佛鑒問。三世諸佛。一口吞盡。何處更有眾生可教化。此理如何。師擬進語。佛鑒喝之。師忽領旨。
龍翔士圭禪師(龍門遠法嗣)
溫州龍翔竹庵士圭禪師。成都史氏子。初依大慈宗雅。心醉楞嚴。逾五秋。南遊謁諸尊宿。始登龍門。即以平時所得。白佛眼。佛眼曰。汝解心已極。但欠著力開眼耳。遂俾職堂司。一日侍立次。問曰。絕對待時如何。佛眼曰。如汝僧堂中白椎相似。師罔措。佛眼至晚抵堂司。師理前話。佛眼曰。閑言語。師于言下大悟。
云居善悟禪師(龍門遠法嗣)
南康軍云居高庵善悟禪師。洋州李氏子。年十一。去家業經得度。有夙慧。聞沖禪師舉武
【現代漢語翻譯】 現代漢語譯本： 未徹處。佛鑒禪師說：『我深知和尚老婆心切。』佛鑒禪師認可了他的說法。禪師拜謝后呈上偈語說：『終日看天不舉頭，桃花爛漫始抬眸。饒君更有遮天網，透得牢關即便休。』佛鑒禪師囑咐他好好護持。當晚，禪師厲聲對眾人說：『這次珣上座穩睡去也。』圓悟禪師聽聞后，懷疑他並未真正徹悟，於是說：『我必須勘驗一番才行。』於是派人召見他，一起遊山。偶然走到一個水潭邊，圓悟禪師將他推入水中，立刻問道：『牛頭（牛頭法融，禪宗四祖道信弟子）未見四祖（道信）時如何？』禪師回答說：『潭深魚聚。』圓悟禪師說：『見后如何？』禪師回答說：『樹高招風。』圓悟禪師說：『見與未見時如何？』禪師回答說：『伸腳在縮腳里。』圓悟禪師非常讚賞他。
祥符清海禪師（太平勤法嗣）
吉州大中祥符清海禪師。最初拜見佛鑒禪師。佛鑒禪師問：『三世諸佛，一口吞盡，何處更有眾生可教化？此理如何？』禪師正要開口說話，佛鑒禪師喝止了他。禪師忽然領悟了旨意。
龍翔士圭禪師（龍門遠法嗣）
溫州龍翔竹庵士圭禪師，是成都史氏之子。最初依止大慈宗雅禪師，對《楞嚴經》非常著迷，過了五年。後來南遊參訪各位尊宿，才登上龍門。於是將平時所學，稟告佛眼禪師。佛眼禪師說：『你對心的理解已經很透徹了，只是欠缺著力開眼罷了。』於是讓他擔任堂司的職務。一天侍立時，問道：『絕對待時如何？』佛眼禪師說：『如汝僧堂中白椎相似。』禪師不知所措。佛眼禪師晚上來到堂司，禪師又提起之前的話。佛眼禪師說：『閑言語。』禪師在言下大悟。
云居善悟禪師（龍門遠法嗣）
南康軍云居高庵善悟禪師，是洋州李氏之子。十一歲時，離家出家，很有宿慧。聽聞沖禪師舉武
【English Translation】 English version: Not thoroughly understood. The Master (佛鑒 Fojian) said, 'I deeply know that the Abbot is earnestly concerned.' Fojian approved of this. The Master bowed and presented a verse, saying, 'All day looking at the sky without raising my head, only when the peach blossoms are in full bloom do I lift my eyes. Even if you have a net that covers the sky, only by passing through the firm barrier can you rest.' Fojian instructed him to protect and maintain [the Dharma]. That evening, he sternly said to the assembly, 'This time, Zen Practitioner Xun has gone to sleep soundly.' When Yuanwu heard this, he doubted that he had truly understood, so he said, 'I must examine him to be sure.' So he sent someone to summon him and went for a walk in the mountains together. By chance, they came to a pool of water. Yuanwu pushed the Master into the water and immediately asked, 'How was Niu-tou (牛頭法融 Niutou Farong, disciple of the Fourth Patriarch Daoxin of Zen Buddhism) before he saw the Fourth Patriarch (道信 Daoxin)?' The Master said, 'The pool is deep, and the fish gather.' Yuanwu said, 'How was he after he saw him?' The Master said, 'The tree is tall, and it attracts the wind.' Yuanwu said, 'How is it when seeing and not seeing?' The Master said, 'Stretching the feet is within the shrinking feet.' Yuanwu greatly praised him.
Zen Master Qinghai of Xiangfu (Successor of Taiping Qin)
Zen Master Qinghai of Xiangfu in Jizhou first met Fojian. Fojian asked, 'The Buddhas of the three worlds, swallowed in one gulp, where else are there sentient beings to be taught and transformed? What is the principle?' As the Master was about to speak, Fojian shouted at him. The Master suddenly understood the meaning.
Zen Master Shigui of Longxiang (Successor of Longmen Yuan)
Zen Master Zhuan Shigui of Longxiang in Wenzhou was the son of the Shi family of Chengdu. He first relied on Zen Master Zongya of Daci, and was fascinated by the Shurangama Sutra for five years. Later, he traveled south to visit various venerable masters, and only then did he ascend Longmen. He then reported what he had learned to Zen Master Foyan. Foyan said, 'Your understanding of the mind is already extremely thorough, but you lack the effort to open your eyes.' So he had him take charge of the hall affairs. One day, while standing in attendance, he asked, 'How is it when absolutely facing?' Foyan said, 'It is like the striking of the gavel in your monks' hall.' The Master was at a loss. Foyan came to the hall affairs office in the evening, and the Master brought up the previous conversation. Foyan said, 'Idle talk.' The Master had a great awakening upon hearing these words.
Zen Master Shanwu of Yunju (Successor of Longmen Yuan)
Zen Master Gao'an Shanwu of Yunju in Nankang Prefecture was the son of the Li family of Yang Prefecture. At the age of eleven, he left home to become a monk and had innate wisdom. He heard Zen Master Chong cite Wu
帝問達磨因緣。如獲舊物。遽曰。我既廓然。何勝之有。沖異其語。勉之南詢。蒙授記于龍門。一日有僧。被蛇傷足。佛眼問曰。既是龍門。為甚麼卻被蛇咬。師即應曰。果然現大人相。佛眼益器之。後傳此語到昭覺。圓悟曰。龍門有此僧耶。東山法道。未寂寥爾。
黃龍法忠禪師(龍門遠法嗣)
隆興府黃龍牧庵法忠禪師。四明姚氏子。習臺教。悟一心三觀之旨。未能泯跡。遍參名宿。至龍門。觀水磨旋轉。發明心要。乃述偈曰。轉大法輪。目前包裹。更問如何。水推石磨。呈佛眼。佛眼曰。其中事作么生。師曰。澗下水長流。佛眼曰。我有末後一句。待分付汝。師即掩耳而去。
烏巨道行禪師(龍門遠法嗣)
衢州烏巨雪堂道行禪師。處州葉氏子。依泗州普照英禪師得度。去參佛眼。一日聞舉玄沙筑著腳指話。遂大悟。
白楊法順禪師(龍門遠法嗣)
撫州白楊法順禪師。綿州文氏子。依止佛眼。聞普說舉傅大士心王銘云。水中鹽味。色里膠青。決定是有。不見其形。師于言下有省。后觀寶藏迅轉。頓明大法。趨丈室作禮。呈偈曰。頂有異峰云冉冉。源無別派水泠泠。遊山未到山窮處。終被青山礙眼睛。佛眼笑而可之。
云居法如禪師(龍門遠法嗣)
南康軍
【現代漢語翻譯】 現代漢語譯本 皇帝詢問達磨（Bodhidharma，菩提達摩）的因緣，就像找回了舊物一樣，立刻說：『我既然已經廓然無礙，還有什麼勝過它的呢？』沖禪師對他的話感到驚異，勸他南下參訪。蒙受龍門禪師的授記。有一天，有個僧人被蛇咬傷了腳，佛眼禪師問：『既然是龍門，為什麼還會被蛇咬呢？』法忠禪師立刻回答說：『果然顯現大人之相。』佛眼禪師更加器重他。後來，有人將這句話傳到昭覺寺，圓悟禪師說：『龍門有這樣的僧人嗎？東山法道，還沒有寂寥啊。』
黃龍法忠禪師（龍門遠禪師的法嗣）
隆興府（南宋年號）黃龍牧庵法忠禪師，是四明（今浙江寧波）姚氏之子。學習天臺宗的教義，領悟了一心三觀的宗旨，但未能泯滅痕跡。於是遍參名山大德，來到龍門，觀看水磨旋轉，發明了心要。於是作偈說：『轉大法輪，目前包裹。更問如何？水推石磨。』呈給佛眼禪師，佛眼禪師問：『其中的事怎麼樣？』法忠禪師說：『澗下水長流。』佛眼禪師說：『我有末後一句，等待交付給你。』法忠禪師立刻掩耳而去。
烏巨道行禪師（龍門遠禪師的法嗣）
衢州（今浙江衢州）烏巨雪堂道行禪師，是處州（今浙江麗水）葉氏之子。依止泗州（今江蘇泗洪）普照英禪師剃度。去參訪佛眼禪師。有一天，聽到玄沙禪師筑著腳指的話，於是大悟。
白楊法順禪師（龍門遠禪師的法嗣）
撫州（今江西撫州）白楊法順禪師，是綿州（今四川綿陽）文氏之子。依止佛眼禪師。聽到普說禪師舉傅大士（傅翕）《心王銘》說：『水中鹽味，色里膠青。決定是有，不見其形。』法順禪師在言下有所領悟。後來觀看寶藏迅猛地旋轉，頓時明白了大法。趨向丈室作禮，呈偈說：『頂有異峰云冉冉，源無別派水泠泠。遊山未到山窮處，終被青山礙眼睛。』佛眼禪師笑著認可了他。
云居法如禪師（龍門遠禪師的法嗣）
南康軍（宋代行政區劃）
【English Translation】 English version The Emperor asked about the karmic conditions of Bodhidharma (達磨, Founder of Zen Buddhism), as if he had found an old object. He immediately said, 'Since I am already completely clear, what could surpass it?' Chan Master Chong was surprised by his words and encouraged him to travel south for further inquiry. He received a prediction from Chan Master Longmen. One day, a monk was bitten on the foot by a snake. Chan Master Foyan asked, 'Since this is Longmen, why was he bitten by a snake?' Chan Master Fazhong immediately replied, 'Indeed, he is displaying the appearance of a great man.' Chan Master Foyan valued him even more. Later, someone transmitted this saying to Zhaojue Temple, and Chan Master Yuanwu said, 'Does Longmen have such a monk? The Dharma path of Dongshan is not yet desolate.'
Chan Master Fazhong of Huanglong (Successor of Longmen Yuan)
Chan Master Mu'an Fazhong of Huanglong in Longxing Prefecture (during the Southern Song Dynasty), was a son of the Yao family of Siming (present-day Ningbo, Zhejiang). He studied the teachings of the Tiantai school and understood the essence of the Three Views in One Mind, but he could not eliminate traces. Therefore, he widely visited famous masters. When he arrived at Longmen, he observed the rotation of a water mill and realized the essential point of the mind. He then composed a verse saying, 'Turning the great Dharma wheel, wrapped in front of the eyes. If you ask further, water pushes the stone mill.' He presented it to Chan Master Foyan, who asked, 'How is the matter within it?' Chan Master Fazhong said, 'The water flows long beneath the ravine.' Chan Master Foyan said, 'I have a final word, waiting to entrust to you.' Chan Master Fazhong immediately covered his ears and left.
Chan Master Daoxing of Wuju (Successor of Longmen Yuan)
Chan Master Xuetang Daoxing of Wuju in Quzhou (present-day Quzhou, Zhejiang), was a son of the Ye family of Chuzhou (present-day Lishui, Zhejiang). He was tonsured by Chan Master Puzhao Ying of Sizhou (present-day Sihong, Jiangsu). He went to visit Chan Master Foyan. One day, he heard the story of Xuansha hitting his toe and had a great enlightenment.
Chan Master Fashun of Baiyang (Successor of Longmen Yuan)
Chan Master Fashun of Baiyang in Fuzhou (present-day Fuzhou, Jiangxi), was a son of the Wen family of Mianzhou (present-day Mianyang, Sichuan). He relied on Chan Master Foyan. He heard Chan Master Pu say, quoting the 'Mind King Inscription' of Great Scholar Fu (Fu Xi): 'The taste of salt in water, the blue of glue in color. It is definitely there, but its form is not seen.' Chan Master Fashun had some understanding upon hearing these words. Later, he observed the rapid rotation of the treasure store and suddenly understood the great Dharma. He approached the abbot's room, made a bow, and presented a verse saying, 'On the top, there are strange peaks with clouds slowly rising, the source has no other branches, the water is clear and cold. Traveling in the mountains, not yet reaching the end of the mountains, ultimately, the green mountains obstruct the eyes.' Chan Master Foyan smiled and approved of him.
Chan Master Faru of Yunju (Successor of Longmen Yuan)
Nankang Army (Administrative division during the Song Dynasty)
云居法如禪師。丹丘胡氏子。依護國瑞禪師。祝髮登具。遍參浙右諸宗匠。晚至龍門。以平日所證白佛眼。佛眼曰。此皆學解。非究竟事。欲了生死。當求妙悟。師駭然諦信。一日命主香積。以道業未辦固辭。佛眼勉曰。姑就職。其中大有人為汝說法。未幾晨興開廚門。望見聖僧。契所未證。即白佛眼。佛眼曰。這裡還見聖僧么。師詣前問訊。叉手而立。佛眼曰。向汝道。大有人為汝說法。
歸宗正賢禪師(龍門遠法嗣)
南康軍歸宗真牧正賢禪師。潼川陳氏子。游成都。依大慈秀公。習經論。凡典籍過目成誦。秀稱為經藏子。出蜀謁諸尊宿。后扣佛眼。一日入室。佛眼舉慇勤抱得旃檀樹語。聲未絕。師頓悟。佛眼曰。經藏子漏逗了也。自是與師商確淵奧。亹亹無盡。佛眼稱善。因手書真牧二字授之。
道場明辯禪師(龍門遠法嗣)
安吉州道場正堂明辯禪師。本郡俞氏子。謁諸名宿。至西京少林。聞僧舉佛眼以古詩發明罽賓王斬師子尊者話曰。楊子江頭楊柳春。楊華愁殺渡江人。一聲羌笛離亭晚。君向瀟湘我向秦。師默有所契。即趨龍門求入室。佛眼問。從上祖師。方冊因緣。許你會得。忽舉拳曰。這個因何喚作拳。師擬對。佛眼筑其口曰。不得作道理。於是頓去知見○室中垂問曰。貓兒
【現代漢語翻譯】 現代漢語譯本 云居法如禪師，丹丘胡氏之子。依從護國瑞禪師剃度出家，受具足戒。他廣泛參訪浙江一帶的各宗派禪師，晚年到達龍門。他將自己平日所證悟的境界稟告佛眼禪師。佛眼禪師說：『這些都是學來的理解，不是究竟的境界。想要了脫生死，應當尋求真正的覺悟。』法如禪師聽后震驚而信服。一天，他被安排負責香積（廚房事務），但他以道業未成就為由堅決推辭。佛眼禪師勉勵他說：『暫且就職吧，其中定有人為你說法。』不久，一天早晨，他打開廚房門，望見聖僧（指僧伽，佛教僧團），與自己未曾證悟的境界相契合。他立即稟告佛眼禪師。佛眼禪師說：『在這裡還能見到聖僧嗎？』法如禪師走到佛眼禪師面前問訊，叉手而立。佛眼禪師說：『早就對你說過，定有人為你說法。』
歸宗正賢禪師（龍門遠禪師的法嗣）
南康軍歸宗真牧正賢禪師，潼川陳氏之子。遊學成都，依從大慈秀公學習經論。凡是典籍，看過一遍就能背誦。秀公稱他為『經藏子』。離開四川后，他拜訪各地的尊宿。後來參拜佛眼禪師。一天入室請益，佛眼禪師舉『慇勤抱得旃檀樹』這句話，話音未落，正賢禪師頓悟。佛眼禪師說：『經藏子也有漏逗的時候啊。』從此，佛眼禪師與他商討佛法的精深奧妙之處，滔滔不絕。佛眼禪師稱讚他，於是親手書寫『真牧』二字授予他。
道場明辯禪師（龍門遠禪師的法嗣）
安吉州道場正堂明辯禪師，本郡俞氏之子。拜訪各地的名宿。到達西京少林寺時，聽到僧人講述佛眼禪師用古詩來闡明罽賓王（古代地名，今克什米爾一帶）斬師子尊者（佛教阿羅漢）的故事，詩中說：『楊子江頭楊柳春，楊花愁殺渡江人。一聲羌笛離亭晚，君向瀟湘我向秦。』明辯禪師心中默默有所契合。於是前往龍門，請求入室請益。佛眼禪師問：『從上代祖師以來，方冊（指經書）的因緣，允許你領會。』忽然舉起拳頭說：『這個因何叫做拳？』明辯禪師想要回答，佛眼禪師就打他的嘴巴說：『不得作道理（不能用道理來解釋）。』於是明辯禪師頓然去除知見。佛眼禪師在室中開示說：『貓兒』
【English Translation】 English version Chan Master Faru of Yunju, was a son of the Hu family of Danqiu. He followed Chan Master Rui of Huguo Monastery, shaved his head, and received the full precepts. He widely visited various Chan masters in Zhejiang Province. Later, he arrived at Longmen and reported his usual realizations to Foyan (Buddha Eye, a Chan master's name). Foyan said, 'These are all learned understandings, not the ultimate matter. If you want to be free from birth and death, you should seek true enlightenment.' Master Faru was shocked and believed him. One day, he was assigned to manage the kitchen (Xiangji), but he firmly declined, saying that his practice was not yet complete. Foyan encouraged him, 'Just take the position for now. Surely someone there will preach the Dharma for you.' Not long after, one morning, he opened the kitchen door and saw a Sangha (holy monk, referring to the Buddhist monastic community), which resonated with his unverified state. He immediately reported to Foyan. Foyan said, 'Can you still see the Sangha here?' Master Faru went to Foyan, made a respectful bow, and stood with his hands folded. Foyan said, 'I told you long ago that someone would preach the Dharma for you.'
Chan Master Zhengxian of Guizong (a Dharma heir of Yuan of Longmen)
Chan Master Zhenmu Zhengxian of Guizong in Nankang Prefecture, was a son of the Chen family of Tongchuan. He traveled to Chengdu and studied scriptures and treatises under Master Xiu of Daci Monastery. He could recite any text after reading it once. Master Xiu called him 'Scripture Store Child'. After leaving Sichuan, he visited various venerable masters. Later, he paid homage to Foyan. One day, during an interview, Foyan raised the phrase 'Diligently embracing the sandalwood tree.' Before he finished speaking, Master Zhengxian had a sudden enlightenment. Foyan said, 'The Scripture Store Child also has leaks.' From then on, Foyan discussed the profound mysteries of the Dharma with him, endlessly. Foyan praised him and personally wrote the two characters 'Zhenmu' and bestowed them upon him.
Chan Master Mingbian of Daochang (a Dharma heir of Yuan of Longmen)
Chan Master Zhengtang Mingbian of Daochang in Anji Prefecture, was a son of the Yu family of the prefecture. He visited various famous masters. When he arrived at Shaolin Monastery in Xijing (ancient name for Xi'an), he heard a monk recount Foyan's explanation of the story of King Kipin (ancient place name, now Kashmir) beheading the Venerable Lion Master (Buddhist Arhat) using an ancient poem: 'Willows by the Yangtze River in spring, willow catkins sadden those crossing the river. A flute sounds late from the farewell pavilion, you go to Xiaoxiang, I go to Qin.' Master Mingbian silently had some resonance in his heart. So he went to Longmen and requested an interview. Foyan asked, 'Since the ancestral masters of the past, the karmic connection of the scriptures allows you to understand.' Suddenly, he raised his fist and said, 'Why is this called a fist?' Master Mingbian tried to answer, but Foyan slapped his mouth and said, 'Do not make explanations (do not explain with reasoning).' Thereupon, Master Mingbian suddenly removed his knowledge and views. Foyan instructed in the room, saying, 'A cat'
為甚麼愛捉老鼠。又曰。板鳴因甚麼狗吠○師家風嚴冷。初機多憚之。因贊達磨曰。升元閣前懡㦬。洛陽峰畔乖張。皮髓傳成話𣠽。只履無處埋藏。不是一番寒徹骨。爭得梅華撲鼻香。雪堂行。一見大稱賞曰。先師猶有此人在。只消此贊。可以坐斷天下人舌頭。
世奇首座(龍門遠法嗣)
世奇首座者。成都人也。遍依師席。晚造龍門。一日燕坐瞌睡間。群蛙忽鳴。誤聽為淨髮版響。亟趨往。有曉之者曰。蛙鳴非版也。師恍然。詣方丈剖露。佛眼曰。豈不見羅睺羅。師遽止曰。和尚不必舉。待去自看。未幾有省。乃占偈曰。夜中聞版響。覺后蝦蟆啼。蝦蟆與版響。山嶽一時齊。由是益加參究。洞臻玄奧。佛眼命分座。師固辭曰。此非細事也。如金針刺眼。毫髮若差。眼則破矣。愿生生居學地。而自煅煉。佛眼因以偈美之。
給事馮楫居士(龍門遠法嗣)
給事馮楫濟川居士。自壯扣諸名宿。最後居龍門。從佛眼遠禪師再歲。一日同遠。經行法堂。偶童子趨庭吟曰。萬象之中獨露身。遠拊公背曰。好聻。公於是契入。紹興丁巳。除給事。會大慧禪師。就明慶開堂。大慧下座。公挽之曰。和尚每言于士大夫前曰。此生決不作這蟲豸。今日因甚卻納敗缺。大慧曰。盡大地是個杲上座。你向甚處見他
【現代漢語翻譯】 現代漢語譯本 『為什麼喜歡捉老鼠？』又問：『打板的聲音為什麼會引起狗叫？』（佛眼清遠禪師的）師家風範嚴厲冷峻，初學者大多畏懼。因此讚頌達摩（Bodhidharma，印度禪宗始祖）說：『升元閣前令人茫然不知所措，洛陽峰畔顯得乖張不合常理。皮、髓（指達摩的教法精髓）傳承下來成為話柄，（達摩）只穿著一隻鞋子，無處埋藏（指達摩西歸的故事）。不是經過一番寒冷徹骨的磨練，怎能得到梅花撲鼻的香味？』雪堂行（人名）一見（此讚頌）大加讚賞說：『先師還有這樣的人才啊！只要有這篇讚頌，就可以堵住天下人的嘴。』
世奇首座（龍門遠禪師的法嗣）
世奇首座，是成都人。廣泛參訪各位禪師。晚年拜訪龍門。一天，在燕坐（靜坐）瞌睡時，一群青蛙忽然鳴叫，（世奇首座）誤以為是淨髮（剃頭）的打板聲，急忙跑去。有人告訴他說：『是青蛙叫，不是打板聲。』世奇首座恍然大悟，到方丈室剖白心跡。佛眼（清遠禪師）說：『難道你沒聽說過羅睺羅（Rahula，釋迦牟尼佛的兒子）的故事嗎？』世奇首座立刻制止說：『和尚不必舉例，待我自己去看。』不久，（世奇首座）有所領悟，於是作偈說：『夜裡聽到打板聲，醒來后是蝦蟆（蛤蟆）在叫。蝦蟆與打板聲，山嶽一時齊鳴。』從此更加參究，徹底領悟玄奧。佛眼（清遠禪師）命他分座說法，世奇首座堅決推辭說：『這不是小事啊！如同用金針刺眼，稍微差錯，眼睛就會瞎掉。我願意生生世世待在學習的地方，自己鍛鍊。』佛眼（清遠禪師）因此作偈讚美他。
給事馮楫居士（龍門遠禪師的法嗣）
給事馮楫濟川居士，從年輕時就拜訪各位名宿，最後住在龍門，跟隨佛眼遠禪師兩年。一天，（馮楫居士）與（佛眼遠禪師）一同經行（禪宗的一種修行方式）在法堂，恰巧童子走過庭院吟誦道：『萬象之中獨露身。』（佛眼）拍著馮楫居士的背說：『好啊！』馮楫居士於是在此契入（開悟）。紹興丁巳年（1137年），（馮楫居士）擔任給事（官職）。適逢大慧禪師在明慶寺開堂說法，大慧禪師下座后，馮楫居士拉著他說：『和尚您經常在士大夫面前說：『此生決不做這種蟲豸（比喻庸碌之輩）。』今天為什麼卻接受了失敗的結局？』大慧（宗杲禪師）說：『整個大地都是個杲上座（指大慧禪師自己），你往哪裡才能見到他？』
【English Translation】 English version 『Why do you like catching mice?』 He also asked, 『Why does the sound of the wooden board cause dogs to bark?』 The master's (Foyan Qingyuan's) family style was strict and cold, and beginners were mostly afraid of it. Therefore, he praised Bodhidharma (the first patriarch of Zen Buddhism in India), saying: 『Before the Shengyuan Pavilion, people are at a loss; beside Luoyang Peak, it seems strange and unreasonable. The skin and marrow (referring to the essence of Bodhidharma's teachings) have been passed down and become a topic of conversation; (Bodhidharma) only wears one shoe, and there is nowhere to bury it (referring to the story of Bodhidharma's return to the West). If you don't go through a period of bone-chilling cold, how can you get the plum blossom's fragrance?』 Xue Tangxing (a person's name) greatly appreciated it upon seeing it, saying: 『The late master still has such talents! With this praise alone, he can shut the mouths of everyone in the world.』
Chief Seat Shiqi (a Dharma heir of Longmen Yuan)
Chief Seat Shiqi was a native of Chengdu. He widely visited various Zen masters. In his later years, he visited Longmen. One day, while sitting in meditation and dozing off, a group of frogs suddenly croaked. (Shiqi) mistakenly thought it was the sound of the board for shaving hair and hurried over. Someone told him: 『It's the frogs croaking, not the sound of the board.』 Chief Seat Shiqi suddenly realized and confessed his heart in the abbot's room. Foyan (Qingyuan) said: 『Haven't you heard the story of Rahula (Buddha Shakyamuni's son)?』 Chief Seat Shiqi immediately stopped him, saying: 『Venerable, there is no need to give an example; I will go and see for myself.』 Soon, (Shiqi) had some understanding and composed a verse, saying: 『At night, I hear the sound of the board; after waking up, it's the toads croaking. The toads and the sound of the board, the mountains and peaks resound together.』 From then on, he further investigated and thoroughly understood the profound mysteries. Foyan (Qingyuan) ordered him to share the seat and preach the Dharma, but Chief Seat Shiqi firmly declined, saying: 『This is not a trivial matter! It's like piercing the eye with a golden needle; if there is a slight mistake, the eye will be blinded. I am willing to stay in the place of learning lifetime after lifetime and temper myself.』 Foyan (Qingyuan) therefore composed a verse to praise him.
Attendant Feng Ji Layman (a Dharma heir of Longmen Yuan)
Attendant Feng Ji, Layman Jichuan, visited various famous monks from a young age and finally lived in Longmen, following Zen Master Foyan Yuan for two years. One day, (Layman Feng Ji) and (Zen Master Foyan Yuan) were walking in the Dharma hall when a child happened to walk through the courtyard and recited: 『The body is uniquely revealed among all phenomena.』 (Foyan) patted Layman Feng Ji's back and said: 『Good!』 Layman Feng Ji then entered (enlightenment) at this point. In the year Ding Si of Shaoxing (1137 AD), (Layman Feng Ji) served as an attendant (official position). It happened that Zen Master Dahui was giving a Dharma talk at Mingqing Temple. After Zen Master Dahui stepped down from the seat, Layman Feng Ji pulled him and said: 『Venerable, you often say in front of the scholar-officials: 『I will never be this kind of insect (a metaphor for mediocre people) in this life.』 Why are you accepting a failed ending today?』 Dahui (Zen Master Zonggao) said: 『The entire earth is Abbot Gao (referring to Zen Master Dahui himself), where can you see him?』
。公擬對。大慧便掌。公曰。是我招得。越月特丐祠坐夏徑山。榜其室曰不動軒。一日大慧升座。舉藥山問石頭曰。三乘十二分教。某甲粗知。承聞南方直指人心見性成佛。實未明瞭。伏望慈悲示誨。石頭曰。恁么也不得。不恁么也不得。恁么不恁么總不得。你作么生。藥山罔措。石頭曰。子緣不在此。可往江西見馬大師去。藥山至馬祖處。亦如前問。祖曰。有時教伊揚眉瞬目。有時不教伊揚眉瞬目。有時教伊揚眉瞬目者是。有時教伊揚眉瞬目者不是。藥山大悟。大慧拈罷。公隨至方丈曰。適來和尚所舉底因緣。某理會得了。大慧曰。你如何會。公曰。恁么也不得。蘇嚧娑婆訶。不恁么也不得。㗭唎娑婆訶。恁么不恁么總不得。蘇嚧㗭唎娑婆訶。大慧印之以偈曰。梵語唐言。打成一塊。咄哉俗人。得此三昧。公後知邛州。所至宴晦無倦。嘗自詠曰。公事之餘喜坐禪。少曾將脅到床眠。雖然現出宰官相。長老之名四海傳。至二十三年秋。乞休致。預報親知。期以十月三日報終。至日。令后廳置高座。見客如平時。至辰巳間。降階望闕肅拜。請漕使攝邛事。著僧衣履踞高座。囑諸官吏及道俗。各宜向道。扶持教門。建立法幢。遂拈拄杖。按膝蛻然而化。漕使請曰。安撫去住如此自由。何不留一頌以表罕聞。公張目索筆書曰
。初三十一。中九下七。老人言盡。龜哥眼赤。竟爾長往。
石頭自回禪師(大隨靜法嗣)
臺州釣魚臺石頭自回禪師。本郡人也。世為石工。雖不識字。志慕空宗。每求人口授法華。能誦之。棄家投大隨。供掃灑。寺中令取崖石。師手不釋錘鑿。而誦經不輟口。大隨見而語曰。今日硿磕。明日硿磕。死生到來。作甚摺合。師愕然。釋其器設禮。愿聞究竟法。因隨至方丈。大隨令且罷誦經。看趙州勘婆因緣。師唸唸不去心。久之。因鑿石。石稍堅。盡力一錘。瞥見火光。忽然省徹。走至方丈禮拜。呈頌曰。用盡工夫。渾無巴鼻。火光迸散。元在這裡。大隨忻然曰。子徹也。復獻趙州勘婆頌曰。三軍不動旗閃爍。老婆正是魔王腳。趙州無柄鐵掃帚。掃蕩煙塵空索索。大隨可之。遂授以僧服。人以其為石工。故有回石頭之稱也。
護聖居靜禪師(大隨靜法嗣)
潼川府護聖愚丘居靜禪師。成都楊氏子。年十四。禮白馬安慧為師。聞南堂道望。遂往依焉。南堂舉香嚴枯木里龍吟話。往返酬詰。師于言下大悟。一日南堂問曰。莫守寒巖異草青。坐卻白雲宗不妙。汝作么生。師曰。直須揮劍。若不揮劍。漁父棲巢。南堂矍然曰。這小廝兒。師珍重便行。
劍門南修道者(大隨靜法嗣)
劍
【現代漢語翻譯】 初三十一，中九下七，老人言盡，龜哥眼赤，竟爾長往。
石頭自回禪師（大隨靜法嗣）
臺州釣魚臺石頭自回禪師，本郡人也。世代為石匠。雖不識字，但志向仰慕空宗（佛教哲學中的一種學說，強調一切皆空）。經常請人教他口誦《法華經》，能夠背誦。他捨棄家庭投奔大隨禪師，負責寺廟的灑掃工作。寺中讓他去採崖石，禪師手裡不停地拿著錘子鑿子，口中誦經也不停止。大隨禪師見到后對他說：『今天硿磕，明天硿磕，生死到來，作甚摺合？』禪師愕然，放下手中的工具，行禮，希望聽聞究竟之法。於是跟隨大隨禪師到方丈室，大隨禪師讓他先停止誦經，去看趙州勘婆（趙州禪師考驗老婦）的因緣。禪師念念不忘此事。很久之後，因為鑿石頭，石頭稍微堅硬，用盡全力一錘，忽然看見火光，突然領悟。跑到方丈室禮拜，呈上頌詞說：『用盡工夫，渾無巴鼻（一點線索也沒有）。火光迸散，元在這裡。』大隨禪師高興地說：『你徹悟了。』又獻上趙州勘婆頌說：『三軍不動旗閃爍，老婆正是魔王腳。趙州無柄鐵掃帚，掃蕩煙塵空索索。』大隨禪師認可了他。於是授予他僧服。人們因為他是石匠，所以有回石頭的稱呼。
護聖居靜禪師（大隨靜法嗣）
潼川府護聖愚丘居靜禪師，是成都楊氏之子。十四歲時，拜白馬安慧為師。聽聞南堂禪師的道望，於是前去依止他。南堂禪師舉出香嚴枯木里龍吟的話頭，往返問答。禪師在言語下大悟。一日，南堂禪師問道：『莫守寒巖異草青，坐卻白雲宗不妙。你作么生？』禪師說：『直須揮劍，若不揮劍，漁父棲巢。』南堂禪師驚訝地說：『這小廝兒。』禪師珍重地離開了。
劍門南修道者（大隨靜法嗣）
劍
【English Translation】 The thirtieth and thirty-first days, the middle nine and lower seven. The old man's words are exhausted, and Brother Turtle's eyes are red. He passed away.
Zen Master Shitou Zihui (Successor of Dasui Jing)
Zen Master Shitou Zihui of Diaoyutai, Taizhou, was a native of this prefecture. His family had been stonemasons for generations. Although he was illiterate, he aspired to the doctrine of emptiness (a school of Buddhist philosophy emphasizing that all is void). He often asked people to teach him the Lotus Sutra orally and was able to recite it. He abandoned his home and went to Dasui Zen Master, where he was responsible for sweeping and cleaning the temple. The temple ordered him to fetch cliff stones. The master did not put down his hammer and chisel, and he did not stop reciting the sutra. Dasui saw this and said, 'Today kong ke, tomorrow kong ke. When life and death arrive, what will you do?' The master was stunned, put down his tools, and bowed, hoping to hear the ultimate Dharma. So he followed Dasui to the abbot's room. Dasui told him to stop reciting the sutra for now and to look at the kongan (Zen riddle) of Zhaozhou examining the old woman. The master kept this in mind. After a long time, while chiseling a stone, the stone was slightly hard. He struck it with all his strength, and suddenly saw a flash of light and suddenly realized the truth. He ran to the abbot's room and bowed, presenting a verse saying, 'Having exhausted all effort, there is no clue at all. The firelight bursts forth, it was originally here.' Dasui said happily, 'You are enlightened.' He also presented a verse on Zhaozhou examining the old woman, saying, 'The three armies do not move, the flags flicker. The old woman is the foot of the demon king. Zhaozhou's handleless iron broom sweeps away the smoke and dust in vain.' Dasui approved of him. So he gave him a monk's robe. People called him 'Returning Stone' because he was a stonemason.
Zen Master Husheng Jujian (Successor of Dasui Jing)
Zen Master Ju Jing of Husheng, Tongchuan Prefecture, was the son of the Yang family of Chengdu. At the age of fourteen, he took Anhui of Baima as his teacher. Hearing of the reputation of Nantang Zen Master, he went to rely on him. Nantang raised the topic of the dragon's roar in the withered tree of Xiangyan, and they questioned and answered back and forth. The master had a great enlightenment under the words. One day, Nantang asked, 'Do not guard the cold rock, where strange grasses are green, sitting and occupying the White Cloud Sect is not wonderful. What do you do?' The master said, 'You must wield the sword. If you do not wield the sword, the fisherman will nest.' Nantang said in surprise, 'This little servant!' The master cherished this and left.
Daoist Nanxiu of Jianmen (Successor of Dasui Jing)
Jian
門南修道者。淳厚之士也。自大隨一語契投。服勤不怠。歸謁崇化赟禪師。坐次。赟以宗門三印問之。南曰。印空印泥印水。平地寒濤競起。假饒去就十分。也是靈龜曳尾。
尚書莫將居士(大隨靜法嗣)
莫將尚書。字少虛。家世豫草分寧。因官西蜀。謁南堂靜禪師。咨決心要。南堂使其向好處提撕。適如廁。俄聞穢氣。急以手掩鼻。遂有省。即呈以偈曰。從來姿韻愛風流。幾笑時人向外求。萬別千差無覓處。得來元在鼻尖頭。南堂答曰。一法才通法法周。縱橫妙用更何求。青蛇出匣魔軍伏。碧眼胡僧笑點頭(徑山信云。莫尚書向鼻尖頭。摸得些臭氣。便揚出燻人。南堂老漢。好與三十棒。何故。養子不教父之過。頌云。摸得黃金特地愁。支離縱好漫風流。當時若作今時用。截斷尚書臭鼻頭)。
龍圖王蕭居士(大隨靜法嗣)
龍圖王蕭居士。字觀復。留昭覺日。聞開靜板聲有省。問南堂曰。某有個見處。才被人問卻。開口不得。未審過在甚處。南堂曰。過在有個見處。南堂卻問。朝旆幾時到任。公曰。去年八月四日。南堂曰。自按察幾時離衙。公曰。前月二十。南堂曰。為甚麼道開口不得。公乃契悟。
徑山智䇿禪師(云巖游法嗣)
臨安府徑山涂毒智䇿禪師。天臺陳氏子
【現代漢語翻譯】 現代漢語譯本 門南修道者，是一位淳樸厚道的人。自從聽了大隨禪師的一句話后，便心領神會，勤奮修行從不懈怠。後來他去拜見崇化赟禪師。在禪師坐禪的時候，赟禪師用禪宗的三印來問他。門南修道者回答說：『印空、印泥、印水，如同在平靜的地面上掀起寒冷的波濤。即使能夠完全理解這些，也像是靈龜在拖著尾巴一樣，毫無意義。』
尚書莫將居士（大隨靜法嗣）
莫將尚書，字少虛，家鄉世代居住在豫章分寧（今江西省九江市修水縣）。因為做官到了西蜀（今四川一帶），於是去拜見南堂靜禪師，請教決斷疑慮的關鍵。南堂禪師讓他向好處去體悟。一次，莫將上廁所，忽然聞到穢氣，急忙用手掩住鼻子，於是有所領悟。隨即寫了一首偈呈給南堂禪師，說：『我向來欣賞美好的風度和韻致，常常嘲笑世人向外尋求真理。萬種差別千般變化，都找不到它，原來真理就在我的鼻尖上。』南堂禪師回答說：『一旦通達了一個法，所有的法就都通達了。縱橫自在地運用，還要求什麼呢？青蛇出匣，魔軍都會降伏，連碧眼的胡僧也會笑著點頭。』（徑山信禪師評論說：莫尚書從鼻尖上，摸到了一些臭氣，便拿出來燻人。南堂老和尚，應該打他三十棒。為什麼呢？養子不教是父親的過錯。頌詞說：摸到了黃金反而特別憂愁，即使勉強做得好也顯得風流。當時如果能用在現在，就該截斷尚書那臭烘烘的鼻子。）
龍圖王蕭居士（大隨靜法嗣）
龍圖王蕭居士，字觀復。他住在昭覺寺的時候，聽到開靜的板聲有所領悟，於是問南堂禪師說：『我有個見解，但是一旦被人問到，就說不出口。不知道問題出在哪裡？』南堂禪師說：『問題就出在有個見解。』南堂禪師反問道：『你什麼時候到任的？』王蕭居士說：『去年八月四日（公元XXX年）。』南堂禪師說：『你什麼時候離開按察司衙門的？』王蕭居士說：『上個月二十日。』南堂禪師說：『為什麼說不出口呢？』王蕭居士於是領悟了。
徑山智䇿禪師（云巖游法嗣）
臨安府（今浙江省杭州市）徑山涂毒智䇿禪師，是天臺（今浙江省臺州市）陳氏的兒子。
【English Translation】 English version The mendicant of Mennan was a man of sincerity and integrity. Since he understood a word from Zen Master Dasui, he worked diligently without懈怠. Later, he went to visit Zen Master Chonghua Yun. During the sitting meditation, Zen Master Yun asked him about the three seals of the Zen school. The mendicant of Mennan replied, 'Sealing emptiness, sealing mud, sealing water, like stirring up cold waves on flat ground. Even if one can fully understand these, it is like a divine turtle dragging its tail, meaningless.'
Layman Mo Jiang, the Minister (Successor of Dasui Jing)
Minister Mo Jiang, styled Shaoxu, his family had lived in Yuzhang Fenning (present-day Xiushui County, Jiujiang City, Jiangxi Province) for generations. Because he was an official in Western Shu (present-day Sichuan area), he went to visit Zen Master Nantang Jing, seeking the key to resolving doubts. Zen Master Nantang told him to contemplate in a positive direction. Once, Mo Jiang went to the toilet and suddenly smelled the foul odor, and hurriedly covered his nose with his hand, and then he had some understanding. Immediately, he presented a verse to Zen Master Nantang, saying, 'I have always admired the beautiful demeanor and charm, and often laugh at people who seek truth externally. Ten thousand differences and a thousand changes, there is no place to find it, originally the truth is on the tip of my nose.' Zen Master Nantang replied, 'Once one dharma is understood, all dharmas are understood. What else to ask for in the freedom of application? The green snake comes out of the box, the demon army will be subdued, and even the blue-eyed Hu monk will nod and smile.' (Zen Master Xinjing of Jingshan commented: Minister Mo touched some stinky smell from the tip of his nose, and then took it out to燻人. The old monk Nantang should hit him thirty times. Why? It is the father's fault if he does not teach his son. The verse says: Touching gold is especially sad, even if it is barely done well, it seems romantic. If it could be used at that time, the minister's stinky nose should be cut off.)
Layman Wang Xiao, the Longtu (Successor of Dasui Jing)
Layman Wang Xiao, the Longtu, styled Guanfu. When he lived in Zhaojue Temple, he had some understanding when he heard the sound of the board opening the 靜, so he asked Zen Master Nantang, 'I have an insight, but once asked, I can't say it. I don't know what the problem is?' Zen Master Nantang said, 'The problem is that there is an insight.' Zen Master Nantang asked in return, 'When did you arrive at your post?' Layman Wang Xiao said, 'August 4th of last year (Year XXX AD).' Zen Master Nantang said, 'When did you leave the Ancha Division?' Layman Wang Xiao said, 'The 20th of last month.' Zen Master Nantang said, 'Why can't you say it?' Layman Wang Xiao then understood.
Zen Master Zhice of Jingshan (Successor of Yunyan You)
Zen Master Zhice of Tudu of Jingshan in Lin'an Prefecture (present-day Hangzhou City, Zhejiang Province) was the son of the Chen family of Tiantai (present-day Taizhou City, Zhejiang Province).
。十九造國清。謁寂室光。灑然有省。次謁大圓于明之萬壽。大圓問曰。甚處來。師曰。天臺來。曰見智者大師么。師曰。即今亦不少。曰因甚在汝腳跟下。師曰。當面蹉過。大圓曰上人不耘而秀。不扶而直。一日辭去。大圓送之門。拊師背曰。寶所在近。此城非實。師頷之。往豫章。謁典牛。道由云居。風雪塞路。坐閱四十二日午初版聲鏗然。豁爾大悟。及造門。典牛獨指師曰。甚處見神見鬼來。師曰。云居聞版聲來。典牛曰。是甚麼。師曰。打破虛空。全無柄靶。典牛曰。向上事未在。師曰。東家暗坐。西家廝罵。典牛曰。嶄然超出佛祖。他日起家一麟足矣。
左丞范沖居士(圓通旻法嗣)
左丞范沖居士。字致虛。由翰苑。守豫章。過圓通。謁旻禪師。茶罷曰。某行將老矣。墮在金紫行中。去此事稍遠。圓通呼內翰。公應喏。圓通曰。何遠之有。公躍然曰乞師再垂指誨。圓通曰。此去洪都有四程。公佇思。圓通曰。見即便見。擬思即差。公乃豁然有省。
樞密吳居厚居士(圓通旻法嗣)
樞密吳居厚居士。擁節歸鐘陵。謁圓通旻禪師曰。某頃赴省。試過此。過趙州關。因問前住訥老。透關底事如何。訥曰。且去做官。今不覺五十餘年。旻曰。曾明得透關底事么。公曰。八次經過。常存
【現代漢語翻譯】 現代漢語譯本 十九歲時，他前往國清寺。拜訪了寂室光禪師，頓時有所領悟。之後又前往洪州（今江西南昌）萬壽寺拜訪大圓禪師。大圓禪師問：『從哪裡來？』 師回答：『從天臺山來。』 大圓禪師問：『見到智者大師（隋朝高僧，天臺宗實際創始人）了嗎？』 師回答：『現在也並不少見。』 大圓禪師問：『為什麼在你腳跟下？』 師回答：『當面錯過了。』 大圓禪師說：『上人不耕耘卻能秀穗，不扶持卻能挺直。』 一天，他告辭離去。大圓禪師送他到門口，拍著他的背說：『寶藏就在附近，此城並非真實。』 師點頭表示明白。前往豫章（今江西南昌），拜訪典牛禪師。路過云居山時，風雪阻斷了道路。他靜坐閱讀經典四十二天，中午時分，聽到打板的聲音，突然大悟。等到到達典牛禪師處，典牛禪師指著他說：『從哪裡見到神見到鬼回來？』 師回答：『從云居山聽到打板的聲音而來。』 典牛禪師問：『那是什麼？』 師回答：『打破虛空，全無把柄。』 典牛禪師說：『向上之事尚未完成。』 師回答：『東家暗自坐著，西家互相謾罵。』 典牛禪師說：『嶄然超出佛祖，他日起家，有一麟足矣。』
左丞范沖居士（圓通旻禪師的法嗣）
左丞范沖居士，字致虛，從翰林院出來，擔任豫章太守。路過圓通寺，拜訪旻禪師。喝完茶后說：『我年紀將要老了，身處高官厚祿之中，離這件事（指禪宗修行）稍微遠了。』 圓通禪師叫道：『內翰（古代官名，此處指范沖居士）。』 范沖居士應了一聲。圓通禪師說：『有什麼遠的呢？』 范沖居士高興地說：『請禪師再次指點。』 圓通禪師說：『從這裡到洪都有四程路。』 范沖居士佇立思考。圓通禪師說：『見（道）便立即見（道），想要思索就差了。』 范沖居士於是豁然有所領悟。
樞密吳居厚居士（圓通旻禪師的法嗣）
樞密吳居厚居士，帶著符節回到鐘陵（今江西省境內），拜訪圓通旻禪師說：『我先前赴京，曾經路過這裡。過趙州關時，曾經問前任住持訥老禪師，透關（指突破禪關）的事情如何。』 訥老禪師說：『且去做官。』 如今不知不覺已經五十多年了。旻禪師問：『曾經明白透關的事情了嗎？』 吳居厚居士說：『八次經過這裡，常常存有疑問。』
【English Translation】 English version At the age of nineteen, he went to Guoqing Temple. He visited Zen Master Jishi Guang and suddenly had an epiphany. Then he went to Wanshou Temple in Hongzhou (present-day Nanchang, Jiangxi) to visit Zen Master Dayuan. Zen Master Dayuan asked, 'Where do you come from?' The master replied, 'From Tiantai Mountain.' Zen Master Dayuan asked, 'Have you seen Master Zhiyi (a prominent monk of the Sui Dynasty (581-618), the actual founder of the Tiantai school)?' The master replied, 'They are not uncommon even now.' Zen Master Dayuan asked, 'Why are they under your feet?' The master replied, 'I missed them face to face.' Zen Master Dayuan said, 'This person can produce ears without plowing, and stand straight without support.' One day, he bid farewell and left. Zen Master Dayuan saw him off at the door, patted him on the back and said, 'The treasure is nearby, this city is not real.' The master nodded to show that he understood. He went to Yuzhang (present-day Nanchang, Jiangxi) to visit Zen Master Dianniu. When passing by Yunju Mountain, the wind and snow blocked the road. He sat quietly and read the scriptures for forty-two days. At noon, he heard the sound of the board and suddenly realized the truth. When he arrived at Zen Master Dianniu's place, Zen Master Dianniu pointed at him and said, 'Where did you see gods and ghosts coming back from?' The master replied, 'I came from Yunju Mountain after hearing the sound of the board.' Zen Master Dianniu asked, 'What is that?' The master replied, 'Breaking the void, with no handle at all.' Zen Master Dianniu said, 'The matter of upward progress is not yet complete.' The master replied, 'The family in the east sits in the dark, and the family in the west scolds each other.' Zen Master Dianniu said, 'He stands out from the Buddhas and ancestors, and one Lin (mythical auspicious animal) is enough to start a family in the future.'
Layman Fan Chong, Left Vice Minister (a Dharma successor of Zen Master Yuantong Min)
Layman Fan Chong, Left Vice Minister, whose courtesy name was Zhixu, came from the Hanlin Academy and served as the governor of Yuzhang. He passed by Yuantong Temple and visited Zen Master Min. After drinking tea, he said, 'I am getting old and am in a high position, so I am a little far away from this matter (referring to Zen practice).' Zen Master Yuantong called out, 'Academician (an ancient official title, here referring to Layman Fan Chong).' Layman Fan Chong responded. Zen Master Yuantong said, 'How far is it?' Layman Fan Chong happily said, 'Please give me some more guidance.' Zen Master Yuantong said, 'It is four journeys from here to Hongdu.' Layman Fan Chong stood and thought. Zen Master Yuantong said, 'See (the Dao) and see (the Dao) immediately, thinking about it is wrong.' Layman Fan Chong then suddenly realized something.
Layman Wu Juhou, Privy Councilor (a Dharma successor of Zen Master Yuantong Min)
Layman Wu Juhou, Privy Councilor, returned to Zhongling (in present-day Jiangxi Province) with his official insignia, and visited Zen Master Yuantong Min, saying, 'I went to the capital earlier and passed by here. When passing Zhaozhou Pass, I asked the former abbot, Elder Ne, how to pass through the pass (referring to breaking through the Zen barrier).' Elder Ne said, 'Go and be an official.' Now, unknowingly, it has been more than fifty years. Zen Master Min asked, 'Have you ever understood the matter of passing through the pass?' Layman Wu Juhou said, 'I have passed by here eight times and have always had doubts.'
此念。然未甚脫灑在。旻度扇與之曰。請使扇。公即揮扇。旻曰。有甚不脫灑處。公忽有省。曰便請末後句。旻乃揮扇兩下。公曰。親切親切。旻曰。吉獠舌頭三千里。
中丞盧航居士(圓通旻法嗣)
中丞盧航居士。與圓通擁爐次。公問。諸家因緣。不勞拈出。直截一句。請師指示。圓通厲聲指曰。看火。公急撥衣。忽大悟。謝曰。灼然佛法無多子。圓通喝曰。放下著。公應喏喏。
左司都貺居士(圓通旻法嗣)
左司都貺居士。問圓通曰。是法非思量分別之所能解。當如何湊泊。圓通曰。全身入火聚。公曰。畢竟如何曉會。圓通曰。驀直去。公沉吟。圓通曰。可更喫茶么。公曰不必。圓通曰。何不恁么會。公契旨曰。元來太近。圓通曰。十萬八千。公占偈曰。不可思議。是大火聚。便恁么去。不離當處。圓通曰。咦。猶有這個在。公曰。乞師再垂指示。圓通曰。便恁么去。鐺是鐵鑄。公頓首謝之。
冶父道川禪師(凈因成法嗣)
無為軍冶父實際道川禪師。崑山狄氏子。初為縣之弓級。聞東齋謙首座。為道俗演法。往從之。習坐不倦。一日因不職遭笞。忽于杖下大悟。遂辭職依謙。
南嶽下十六世(臨濟下十二世)
教忠彌光禪師(徑山杲法嗣)
泉州
【現代漢語翻譯】 現代漢語譯本： 這個念頭。然而還未完全灑脫。旻度禪師拿扇子給他，說：『請用扇子。』那人就揮動扇子。旻度說：『還有很不灑脫的地方。』那人忽然有所領悟，說：『請說末後一句。』旻度於是揮動扇子兩下。那人說：『親切！親切！』旻度說：『吉獠的舌頭伸出三千里。』
中丞盧航居士（圓通旻法嗣）
中丞盧航居士，與圓通禪師圍著爐子。居士問：『諸家的因緣，就不勞煩您拈出來了，請您直截了當指示一句。』圓通厲聲指著說：『看火！』居士急忙撥弄衣服，忽然大悟，感謝說：『確實佛法沒有多少東西。』圓通喝道：『放下！』居士應聲說：『是！是！』
左司都貺居士（圓通旻法嗣）
左司都貺居士，問圓通禪師說：『這個法不是思量分別所能理解的，應當如何契合？』圓通說：『全身投入火聚。』居士說：『究竟如何才能明白？』圓通說：『徑直去。』居士沉吟不語。圓通說：『要不要再喝茶？』居士說：『不必了。』圓通說：『為何不這樣領會？』居士領會旨意說：『原來太近了。』圓通說：『十萬八千。』居士作偈說：『不可思議，是大火聚。便這樣去，不離當下。』圓通說：『咦！還有這個在。』居士說：『請禪師再次指示。』圓通說：『便這樣去，鐺是鐵鑄的。』居士叩頭感謝。
冶父道川禪師（凈因成法嗣）
無為軍冶父實際道川禪師，是崑山狄氏的兒子。起初是縣裡的弓箭手。聽說東齋謙首座為道俗講法，前往跟隨他，勤奮習禪。一天，因為失職遭到鞭打，忽然在杖下大悟，於是辭去職務依從謙首座。
南嶽下十六世（臨濟下十二世）
教忠彌光禪師（徑山杲法嗣）
泉州
【English Translation】 English version: This thought. However, it's not entirely free and unrestrained. Chan Master Min Du handed him a fan and said, 'Please use the fan.' The man then waved the fan. Min Du said, 'There's still something not free and unrestrained about it.' The man suddenly had an awakening and said, 'Please say the final word.' Min Du then waved the fan twice. The man said, 'Intimate! Intimate!' Min Du said, 'Ji Liao's (name of a monk) tongue extends three thousand miles.'
Layman Lu Hang, the Vice Minister (Successor of Yuan Tong Min)
Layman Lu Hang, the Vice Minister, was sitting around a stove with Chan Master Yuan Tong. The layman asked, 'The causes and conditions of various schools, I won't trouble you to bring them up. Please directly point out a phrase.' Yuan Tong sharply pointed and said, 'Watch the fire!' The layman hurriedly adjusted his clothes and suddenly had a great awakening, thanking him and saying, 'Indeed, the Buddha-dharma doesn't have much to it.' Yuan Tong shouted, 'Put it down!' The layman responded, 'Yes! Yes!'
Layman Du Kuang, the Left Secretary (Successor of Yuan Tong Min)
Layman Du Kuang, the Left Secretary, asked Chan Master Yuan Tong, 'This dharma cannot be understood by thinking and discrimination. How should one align with it?' Yuan Tong said, 'Throw your whole body into a fire pit.' The layman said, 'How can one ultimately understand?' Yuan Tong said, 'Go straight ahead.' The layman hesitated. Yuan Tong said, 'Would you like more tea?' The layman said, 'No need.' Yuan Tong said, 'Why not understand it like that?' The layman understood the meaning and said, 'It was originally too close.' Yuan Tong said, 'One hundred and eight thousand.' The layman composed a verse, saying, 'Inconceivable, it is a great fire pit. Just go like that, without leaving the present moment.' Yuan Tong said, 'Hey! There's still this.' The layman said, 'Please, Master, give further instruction.' Yuan Tong said, 'Just go like that, the wok is cast iron.' The layman bowed his head in gratitude.
Chan Master Dao Chuan of Ye Fu (Successor of Jing Yin Cheng)
Chan Master Shi Ji Dao Chuan of Ye Fu in Wuwei Army, was the son of the Di family of Kunshan. Initially, he was an archer in the county. Hearing that Head Monk Dongzhai Qian was expounding the Dharma for monks and laypeople, he went to follow him and practiced meditation diligently. One day, due to negligence, he was flogged and suddenly had a great awakening under the staff, so he resigned from his position and followed Head Monk Qian.
Sixteenth Generation from Nan Yue (Twelfth Generation from Linji)
Chan Master Jiao Zhong Mi Guang (Successor of Jing Shan Gao)
Quanzhou
教忠晦庵彌光禪師。閩之李氏子。出嶺謁圓悟禪師于云居。次參黃檗祥高庵悟。機語皆契。以淮楚盜起。歸謁佛心。會大慧寓廣。因往從之。大慧謂曰。汝在佛心處所得者。試舉一二看。師舉。佛心上堂拈普化公案曰。佛心即不然。總不恁么來時如何。劈脊便打。從教遍界分身。大慧曰。汝意如何。師曰。某不肯他後頭下個註腳。大慧曰。此正是以病為法。師毅然無信可意。大慧曰。汝但揣摩看。師竟以為不然。經旬因記海印信禪師。拈曰。雷聲浩大雨點全無。始無滯。趨告大慧。大慧以舉道者見瑯邪。並玄沙未徹語詰之。師對已。大慧笑曰。雖進得一步。祇是不著所在。如人斫樹。根下一刀。則命根斷矣。汝向枝上斫。其能斷命根乎。今諸方浩浩說禪者。見處總如此。何益於事。其楊岐正傳。三四人而已。師慍而去。翌日大慧問。汝還疑否。師曰。無可疑者。大慧曰。祇如古人相見。未開口時。已知虛實。或聞其語。便識淺深。此理如何。師悚然汗下。莫知所詣。大慧令究有句無句。大慧過雲門庵。師侍行。一日問曰。某到這裡。不能得徹。病在甚處。大慧曰。汝病最癖。世醫拱手。何也。別人死了活不得。汝今活了未曾死。要到大安樂田地。須是死一回始得。師疑情愈深。后入室。大慧問。吃粥了也。洗缽盂了也
。去卻藥忌。道將一句來。師曰裂破。大慧震威喝曰。你又說禪也。師即大悟。大慧撾鼓告眾曰。龜毛拈得笑咍咍。一擊萬重關鎖開。慶快平生在今日。孰云千里賺吾來。師亦以頌呈之曰。一拶當機怒雷吼。驚起須彌藏北斗。洪波浩渺浪滔天。拈得鼻孔失卻口。
東林道顏禪師(徑山杲法嗣)
江州東林卍庵道顏禪師。潼川人。久參圓悟。微有省發。洎圓悟還蜀。囑依妙喜。仍以書致妙喜曰。顏川彩繪已畢。但欠點眼耳。他日嗣其後。未可量也。妙喜居雲門及洋嶼。師皆在焉。朝夕質疑。方大悟。
西禪鼎需禪師(徑山杲法嗣)
福州西禪懶庵鼎需禪師。本郡林氏子。幼舉進士有聲。年二十五。因讀遺教經。忽曰。幾為儒冠誤。欲去家。母難之。以親迎在期。師乃絕之曰。夭桃紅杏。一時分付春風。翠竹黃華。此去永為道伴。竟依保壽樂禪師為比丘。一錫湖湘。遍參名宿。法無異味。歸里結庵于羌峰絕頂。不下山者三年。佛心才禪師。挽出首眾于大乘。嘗問學者即心即佛因緣。時妙喜庵于洋嶼。師之友彌光。與師書云。庵主手段。與諸方別。可來少款如何。師不答。彌光以計邀師飯。師往赴之。會妙喜為諸徒入室。師隨喜焉。妙喜舉。僧問馬祖。如何是佛。祖曰即心是佛。作么生。師下語。
【現代漢語翻譯】 現代漢語譯本： 去除藥物禁忌，說出一句話來。大慧禪師震怒喝道：『你又在說禪了！』道顏禪師隨即大悟。大慧禪師敲鼓告訴眾人說：『龜毛也能拈得，真是可笑啊！一擊之下，萬重關鎖打開。慶幸平生就在今日，誰說千里迢迢是騙我來的？』道顏禪師也作頌呈上：『一拶當機如怒雷吼，驚起須彌山，藏起北斗星。洪波浩渺，浪濤滔天，拈得鼻孔，卻失卻口。』
東林道顏禪師（徑山杲（gǎo）法嗣）
江州東林卍庵（wàn ān）道顏禪師，潼川人。很久以前參拜圓悟禪師，略有所悟。等到圓悟禪師返回四川，囑咐道顏禪師依止妙喜禪師，並寫信給妙喜禪師說：『顏川的彩繪已經完成，只是缺少點眼睛。他日繼承我的衣缽，成就不可限量。』妙喜禪師住在雲門寺和洋嶼寺時，道顏禪師都在那裡，早晚請教質疑，才得以大悟。
西禪鼎需禪師（徑山杲法嗣）
福州西禪懶庵（lǎn ān）鼎需禪師，本郡林氏之子。年幼時考中進士，頗有名聲。二十五歲時，因為讀《遺教經》，忽然說：『幾乎被儒生身份耽誤了！』想要出家，母親阻攔。因為有婚約在即，鼎需禪師就斷絕了婚約，說：『夭桃紅杏，一時分付春風；翠竹黃華，此去永為道伴。』最終依止保壽樂禪師為比丘。他遊歷湖湘一帶，遍參名宿，覺得佛法沒有特別之處，於是回到家鄉，在羌峰絕頂結庵，三年不下山。佛心才禪師勸他出山，在大乘寺首眾。曾經問學者『即心即佛』的因緣。當時妙喜禪師在洋嶼寺，鼎需禪師的朋友彌光寫信給他說：『庵主的手段，與各方不同，可以來小住幾日如何？』鼎需禪師沒有回答。彌光用計邀請鼎需禪師吃飯，鼎需禪師前去赴約。適逢妙喜禪師為眾弟子入室開示，鼎需禪師隨喜參加。妙喜禪師舉例說，有僧人問馬祖：『如何是佛？』馬祖說：『即心是佛。』你作何解釋？鼎需禪師下語。
【English Translation】 English version: He removed the medicinal taboos and offered a phrase. Dahui (name of a Chan master, meaning Great Wisdom) thundered, 'You're talking about Chan again!' Thereupon, Daoyan (name of a Chan master, meaning Way and Appearance) had a great awakening. Dahui struck the drum and announced to the assembly, 'To pluck hair from a tortoise is laughable! One strike opens ten thousand layers of locks. Rejoicing in this life is today, who says traveling a thousand miles was a deception?' Daoyan also presented a verse, saying, 'One squeeze at the opportune moment is like a thunderous roar, startling Mount Sumeru (a mythical sacred mountain), hiding the Big Dipper. The vast waves are boundless, the billows surge to the sky, grasping the nostril, yet losing the mouth.'
Chan Master Daoyan of Donglin (Successor of Gaofeng of Jingshan)
Chan Master Daoyan of Wan'an (Ten Thousand Peace Hermitage) of Donglin (East Forest) in Jiangzhou, was a native of Tongchuan. He had long studied with Yuanwu (name of a Chan master), and had a slight awakening. When Yuanwu returned to Sichuan, he instructed Daoyan to rely on Miaoxi (another name for Dahui), and wrote a letter to Miaoxi saying, 'The painting of Yan Chuan is complete, but it lacks the dotting of the eyes. In the future, he will succeed me, his achievement will be immeasurable.' When Miaoxi resided at Yunmen Temple and Yangyu Temple, Daoyan was there, questioning and inquiring morning and evening, and then he had a great awakening.
Chan Master Dingxu of Xichan (West Chan Monastery) (Successor of Gaofeng of Jingshan)
Chan Master Dingxu of Lan'an (Lazy Hermitage) of Xichan (West Chan Monastery) in Fuzhou, was a son of the Lin family of this prefecture. In his youth, he passed the imperial examination and was well-known. At the age of twenty-five, upon reading the Sutra of the Buddha's Last Teaching, he suddenly said, 'I was almost misled by the Confucian hat!' He wanted to leave home, but his mother objected. Because the wedding was imminent, the master broke off the engagement, saying, 'The delicate peach blossoms and red apricots are temporarily entrusted to the spring breeze; the green bamboo and yellow flowers will be my companions forever from now on.' Finally, he relied on Chan Master Bao Shou Le as a Bhikkhu (Buddhist monk). He traveled to Hunan and Hubei, widely visiting famous monks, but found no different flavor in the Dharma. So he returned to his hometown and built a hermitage on the summit of Qiangfeng, not descending the mountain for three years. Chan Master Foxin Cai persuaded him to come out of the mountain and become the head of the assembly at Dachen Temple. He once asked a scholar about the cause and condition of 'Mind is Buddha'. At that time, Chan Master Miaoxi was at Yangyu Temple, and Dingxu's friend Miguang wrote to him, saying, 'The abbot's methods are different from those of other places, how about coming for a short stay?' Dingxu did not answer. Miguang devised a plan to invite Dingxu to dinner, and Dingxu went to the appointment. It happened that Miaoxi was giving instructions to his disciples in the abbot's room, and Dingxu happily participated. Miaoxi gave an example, saying that a monk asked Mazu (name of a Chan master), 'What is Buddha?' Mazu said, 'Mind is Buddha.' How do you explain it? Dingxu offered a response.
妙喜詬之曰。你見解如此。敢妄為人師耶。鳴鼓普說。訐其平生珍重得力處。排為邪解。師淚交頤。不敢仰視。默計曰。我之所得。既為所排。西來不傳之旨。豈止此耶。遂歸心弟子之列。一日妙喜問曰。內不放出。外不放入。正恁么時如何。師擬開口。妙喜拈竹篦。劈脊連打三下。師於此大悟。厲聲曰。和尚已多了也。妙喜又打一下。師禮拜。妙喜笑曰。今日方知吾不汝欺也。遂印以偈曰。頂門豎亞摩醯眼。肘后斜懸奪命符。瞎卻眼卸卻符。趙州東壁掛葫蘆。於是聲名喧動叢林。
開善道謙禪師(徑山杲法嗣)
建寧府開善道謙禪師。本郡人。初之京師。依圓悟。無所省發。后隨妙喜。庵居泉南。及妙喜領徑山。師亦侍行。未幾令師往長沙。通紫巖居士張公書。師自謂。我參禪二十年。無入頭處。更作此行。決定荒廢。意欲無行。友人宗元者叱曰。不可在路便參禪不得也。去。吾與汝俱往。師不得已而行。在路泣語元曰。我一生參禪。殊無得力處。今又途路奔波。如何得相應去。宗元告之曰。你但將諸方參得底悟得底。圓悟妙喜為你說得底。都不要理會。途中可替底事。我盡替你。只有五件事。替你不得。你須自家支當。師曰。五件者何事。愿聞其要。宗元曰。著衣吃飯屙屎放尿。䭾個死屍路上行。師
【現代漢語翻譯】 現代漢語譯本 妙喜禪師責備他說：『你的見解如此，竟敢妄為人師嗎？』於是鳴鼓告知大眾，揭發他平生珍重且認為得力之處，斥責為邪解。禪師淚流滿面，不敢抬頭，心想：『我之所得，既然被如此排斥，那麼西來（指達摩祖師從西方來到中國）不傳之旨，難道僅僅是這些嗎？』於是歸心於弟子之列。一日，妙喜禪師問：『內不放出，外不放入，正當這個時候，如何？』禪師剛要開口，妙喜禪師拿起竹篦，對著他的背脊連打三下。禪師於此大悟，厲聲說：『和尚已經多了也！』妙喜禪師又打了一下。禪師禮拜。妙喜禪師笑著說：『今日方知我沒有欺騙你啊！』於是以偈印證：『頂門豎亞摩醯眼（摩醯眼：指濕婆神的第三隻眼，象徵智慧和力量），肘后斜懸奪命符。瞎卻眼卸卻符，趙州東壁掛葫蘆（趙州：指趙州從諗禪師）。』於是聲名震動叢林。
開善道謙禪師(徑山杲（gǎo）法嗣)
建寧府開善道謙禪師，本郡人。最初前往京師，依止圓悟禪師，沒有領悟。後來跟隨妙喜禪師，在泉南結庵居住。等到妙喜禪師住持徑山，道謙禪師也侍奉跟隨。不久，妙喜禪師令道謙禪師前往長沙，遞送給紫巖居士張公的書信。道謙禪師自認為：『我參禪二十年，沒有入門之處，更何況做這種跑腿的事情，必定荒廢修行。』想要不去。友人宗元呵斥他說：『不可在路上就參禪不得了。去吧，我和你一同前往。』道謙禪師不得已而行。在路上哭著對宗元說：『我一生參禪，實在沒有得力之處，現在又要奔波于路途，如何才能相應呢？』宗元告訴他說：『你只要將各處參禪所得、悟得的，圓悟禪師、妙喜禪師為你所說的，都不要理會。途中可以代替的事情，我都替你。只有五件事，代替不了你，你必須自己承擔。』道謙禪師說：『五件事是什麼？愿聞其要。』宗元說：『穿衣吃飯拉屎撒尿，馱著個死屍在路上行走。』道謙禪師
【English Translation】 English version Miaoxi scolded him, saying, 'With such understanding, how dare you presumptuously be a teacher of others?' He then beat the drum to inform the public, exposing what the teacher had cherished and considered his strength, denouncing it as heretical understanding. The teacher's tears streamed down his face, and he dared not look up, thinking to himself, 'If what I have attained is so rejected, then is the unspoken essence transmitted from the West (referring to Bodhidharma's arrival in China from the West) limited to just this?' Thereupon, he wholeheartedly joined the ranks of disciples. One day, Miaoxi asked, 'Neither letting out nor letting in, what is it like at this very moment?' As the teacher was about to open his mouth, Miaoxi picked up a bamboo staff and struck him three times on the back. At this, the teacher had a great awakening and exclaimed loudly, 'The monk has already done too much!' Miaoxi struck him once more. The teacher prostrated himself. Miaoxi smiled and said, 'Only now do you know that I have not deceived you!' He then sealed it with a verse: 'On the crown of the head stands the eye of Maheśvara (Maheśvara: refers to Shiva's third eye, symbolizing wisdom and power), behind the elbow hangs the life-seizing talisman. Blind the eye, remove the talisman, Zhao Zhou hangs a gourd on the east wall (Zhao Zhou: refers to Zen Master Zhao Zhou Congshen).' Thereupon, his fame shook the monastic community.
Zen Master Daokian of Kaisan (Successor of Gaog of Jingshan)
Zen Master Daokian of Kaisan in Jianning Prefecture was a native of the prefecture. He first went to the capital and relied on Zen Master Yuanwu, but had no awakening. Later, he followed Zen Master Miaoxi and lived in a hermitage in Quannan. When Zen Master Miaoxi took charge of Jingshan, Zen Master Daokian also served and followed him. Soon after, Zen Master Miaoxi ordered Zen Master Daokian to go to Changsha to deliver a letter to Layman Zhang of Ziyan. Zen Master Daokian thought to himself, 'I have practiced Zen for twenty years without any entry point, let alone doing this errand, which will surely ruin my practice.' He wanted to refuse. His friend Zongyuan scolded him, saying, 'You cannot stop practicing Zen just because you are on the road. Go, I will go with you.' Zen Master Daokian had no choice but to go. On the road, he wept and said to Zongyuan, 'I have practiced Zen all my life and have not gained any strength. Now I have to rush about on the road, how can I be in accord with the Way?' Zongyuan told him, 'Just put aside all that you have gained from practicing Zen in various places, all that you have awakened to, all that Zen Master Yuanwu and Zen Master Miaoxi have said to you. All the things that can be done for you on the road, I will do for you. There are only five things that I cannot do for you, you must bear them yourself.' Zen Master Daokian said, 'What are the five things? I would like to hear their essence.' Zongyuan said, 'Wearing clothes, eating food, shitting and pissing, carrying a dead corpse on the road.' Zen Master Daokian
于言下領旨。不覺手舞足蹈。宗元曰。你此回方可通書。宜前進。吾先歸矣。宗元即回徑山。師半載方返。妙喜一見而喜曰。建州子。你這回別也。
育王德光禪師(徑山杲法嗣)
慶元府育王佛照德光禪師。臨江軍彭氏子。志學之年。依本郡東山光化寺吉禪師落髮。一日入室。吉問。不是心。不是佛。不是物。是甚麼。師罔措。遂致疑。通夕不寐。次日詣方丈請益。昨日蒙和尚垂問。既不是心。又不是佛。又不是物。畢竟是甚麼。望和尚慈悲指示。吉震威一喝曰。這沙彌。更要我與你下注腳在。拈棒劈脊打出。師於是有省。后謁月庵杲。應庵華。百丈震。終不自肯。適大慧領育王。四海英材鱗集。師亦與焉。大慧室中問師。喚作竹篦則觸。不喚作竹篦則背。不得下語。不得無語。師擬對。大慧便棒。師豁然大悟。從前所得。瓦解冰消。
玉泉曇懿禪師(徑山杲法嗣)
福州玉泉曇懿禪師。久依圓悟。自謂不疑。紹興初。出住興化祥雲。法席頗盛。大慧入閩。知其所見未諦。致書令來。師遲遲。大慧小參且痛斥。仍榜告四眾。師不得已。破夏謁之。大慧鞫其所證。既而曰。汝恁么見解。敢嗣圓悟老人邪。師退院親之。一日入室。大慧問。我要個不會禪底做國師。師曰。我做得國師去也。大慧
【現代漢語翻譯】 現代漢語譯本： 於是（妙喜）在言語之下領悟了禪旨，不知不覺手舞足蹈。宗元說：『你這次才可以通曉書信了，應該繼續前進。我先回去了。』宗元隨即返回徑山。妙喜過了半年才回來，大慧禪師一見就高興地說：『建州的學子，你這次不一樣了。』
育王德光禪師（徑山杲（Gao）的法嗣）
慶元府（今寧波）育王佛照德光禪師，是臨江軍彭氏之子。在立志求學的年紀，依本郡東山光化寺的吉禪師剃度出家。一天進入禪房，吉禪師問道：『不是心，不是佛，不是物，是什麼？』禪師（德光）感到茫然不知所措，於是產生了疑惑，整夜無法入睡。第二天到方丈室請求開示：『昨天蒙和尚垂問，既不是心，又不是佛，又不是物，到底是什麼？希望和尚慈悲指示。』吉禪師威嚴地喝道：『這沙彌，還要我給你下註解嗎？』拿起棒子劈頭蓋臉地打出去。禪師（德光）因此有所領悟。後來參謁月庵杲（Yue'an Gao）、應庵華（Ying'an Hua）、百丈震（Baizhang Zhen），始終不認可自己的見解。恰逢大慧禪師主持育王寺，四海的英才聚集而來，禪師（德光）也參與其中。大慧禪師在禪房中問禪師（德光）：『喚作竹篦則觸，不喚作竹篦則背，不得下語，不得無語。』禪師（德光）剛要回答，大慧禪師就打了他一棒。禪師（德光）豁然大悟，從前所理解的，像瓦解冰消一樣。
玉泉曇懿禪師（徑山杲（Gao）的法嗣）
福州玉泉曇懿禪師，長期依止圓悟禪師，自認為沒有疑惑。紹興（1131-1162）初年，出任興化祥雲寺住持，法席非常興盛。大慧禪師來到福建，知道他的見解還不透徹，寫信讓他來。禪師（曇懿）遲遲不來，大慧禪師在小參時嚴厲斥責他，並且張榜告示大眾。禪師（曇懿）不得已，在結夏之後去拜見大慧禪師。大慧禪師盤問他所證悟的境界，之後說：『你這樣的見解，敢於繼承圓悟老人的衣缽嗎？』禪師（曇懿）退出院門親近大慧禪師。一天進入禪房，大慧禪師問：『我要個不會禪的來做國師。』禪師（曇懿）說：『我做得國師去也。』大慧禪師
【English Translation】 English version: Thereupon, (Miaoxi) understood the Zen message in the words and began to dance with joy. Zongyuan said, 'Now you can understand letters. You should move forward. I will return first.' Zongyuan then returned to Jingshan. Miaoxi returned after half a year, and Dahui was pleased to see him, saying, 'Disciple from Jianzhou, you are different this time.'
Zen Master Deguang of Yuhuang (Successor of Gao of Jingshan)
Zen Master Fozhao Deguang of Yuhuang Temple in Qingyuan Prefecture (present-day Ningbo) was a son of the Peng family of Linjiang Army. In his youth, aspiring to learning, he was tonsured by Zen Master Ji of Guanghua Temple on Dongshan in his prefecture. One day, entering the abbot's room, Ji asked, 'It is not mind, not Buddha, not thing, what is it?' The Zen Master (Deguang) was at a loss and became doubtful, unable to sleep all night. The next day, he went to the abbot's room to ask for guidance: 'Yesterday, I was asked by the Abbot, it is neither mind, nor Buddha, nor thing, what is it after all? I hope the Abbot will compassionately instruct me.' Zen Master Ji shouted sternly, 'This novice, do you still want me to add footnotes for you?' He picked up a stick and struck him head-on. The Zen Master (Deguang) thus had some understanding. Later, he visited Yue'an Gao, Ying'an Hua, and Baizhang Zhen, but never acknowledged his own understanding. It happened that Dahui was in charge of Yuhuang Temple, and talents from all over the world gathered there, and the Zen Master (Deguang) also participated. Dahui asked the Zen Master (Deguang) in the abbot's room, 'To call it a bamboo whisk is to touch, not to call it a bamboo whisk is to turn away. You must not speak, you must not be silent.' As the Zen Master (Deguang) was about to answer, Dahui struck him with a stick. The Zen Master (Deguang) suddenly realized, and what he had understood before dissolved like ice.
Zen Master Tanyi of Yuquan (Successor of Gao of Jingshan)
Zen Master Tanyi of Yuquan Temple in Fuzhou had long relied on Zen Master Yuanwu and considered himself without doubt. In the early years of Shaoxing (1131-1162), he went out to reside at Xiangyun Temple in Xinghua, and his Dharma seat was very prosperous. Dahui came to Fujian and knew that his understanding was not thorough, so he wrote a letter asking him to come. The Zen Master (Tanyi) was slow to come, and Dahui severely rebuked him during a small assembly and posted a notice to the public. The Zen Master (Tanyi) had no choice but to visit Dahui after the summer retreat. Dahui questioned him about the realm he had realized, and then said, 'With such an understanding, do you dare to inherit the mantle of the old man Yuanwu?' The Zen Master (Tanyi) withdrew from the courtyard and became close to Dahui. One day, entering the abbot's room, Dahui asked, 'I want someone who doesn't know Zen to be the national teacher.' The Zen Master (Tanyi) said, 'I can be the national teacher.' Dahui
喝出。居無何。語之曰。香嚴悟處。不在擊竹邊。俱胝得處。不在指頭上。師乃頓明。
薦福悟本禪師(徑山杲法嗣)
饒州薦福悟本禪師。江州人也。自江西雲門。參侍妙喜。至泉南小溪。於時英俊畢集。受印可者多矣。師私謂其棄己。且欲發去。妙喜知而語之曰。汝但專意參究。如有所得。不待開口。吾已識也。既而有聞師入室者。故謂師曰。本侍者參禪許多年。逐日只道得個不會。師詬之曰。這小鬼。你未生時。我已三度。霍山廟裡退牙了。好教你知。由是益銳志。以狗子無佛性話。舉無字而提撕。一夕將三鼓。倚殿柱昏寐間。不覺無字出口吻。忽爾頓悟。后三日。妙喜歸自郡城。師趨丈室。足才越閫。未及吐詞。妙喜曰。本鬍子。這回方是徹頭也。
育王遵璞禪師(徑山杲法嗣)
慶元府育王大圓遵璞禪師。福州人。幼同玉泉懿。問道圓悟。數載后還里。佐懿于莆中祥雲。紹興甲寅。大慧居洋嶼。師往訊之。入室次。大慧問。三聖興化出不出。為人不為人話。你道。這兩個老漢。還有出身處也無。師于大慧膝上打一拳。大慧曰。祇你這一拳。為三聖出氣。為興化出氣。速道速道。師擬議。大慧便打。復謂曰。你第一不得忘了這一棒。后因大慧室中問僧曰。德山見僧入門便棒。臨濟見
【現代漢語翻譯】 現代漢語譯本 喝出（大聲喊叫）。居無何（不久之後）。告訴他說：『香嚴（香嚴智閑，唐代禪僧）開悟的地方，不在敲擊竹子的聲音邊；俱胝（俱胝禪師，唐代禪僧）得道的地方，不在手指頭上。』禪師於是頓悟。
薦福悟本禪師(徑山杲法嗣)
饒州薦福悟本禪師，江州人。從江西雲門寺，參拜侍奉妙喜（大慧宗杲，南宋禪宗大師）。到泉南小溪時，英俊之士聚集，得到妙喜印可的人很多。禪師私下認為妙喜拋棄了自己，想要離開。妙喜知道后對他說：『你只需專心參究，如果有所得，即使不開口，我也能知道。』之後有人聽到禪師進入室內，就對禪師說：『本侍者參禪多年，每天只說得一個「不會」。』禪師責罵他說：『你這小鬼，你還沒出生時，我已經三次在霍山廟裡換牙了。好讓你知道！』因此更加銳意參禪，以『狗子無佛性』的話頭，舉起『無』字來提撕。一天晚上將近三更時分，倚靠著殿柱昏昏欲睡，不知不覺中『無』字從口中說出，忽然頓悟。三天後，妙喜從郡城回來，禪師快步走向丈室，腳剛跨過門檻，還沒來得及說話，妙喜就說：『本鬍子，這次才是徹底明白了！』
育王遵璞禪師(徑山杲法嗣)
慶元府育王大圓遵璞禪師，福州人。年幼時與玉泉懿一起，向圓悟（圓悟克勤，北宋禪宗大師）問道。幾年后回到家鄉，在莆田祥雲寺輔佐玉泉懿。紹興甲寅年（1134年），大慧（大慧宗杲，南宋禪宗大師）住在洋嶼，禪師前去拜訪。進入室內時，大慧問：『三聖（三聖慧然，唐代禪僧）和興化（興化存獎，唐代禪僧）的「出不出，為人不為人」的話，你說，這兩個老傢伙，還有出身的地方嗎？』禪師在大慧的膝蓋上打了一拳。大慧說：『就你這一拳，是為三聖出氣，還是為興化出氣？快說快說！』禪師猶豫不決，大慧就打了他。又說：『你第一件事就是不能忘記這一棒。』後來大慧在室內問僧人說：『德山（德山宣鑒，唐代禪僧）見到僧人入門就打，臨濟（臨濟義玄，唐代禪僧）見到
【English Translation】 English version He shouted it out. Not long after, he was told: 'Xiangyan's (Xiangyan Zhixian, a Chan monk of the Tang Dynasty) enlightenment was not at the sound of striking bamboo; Juchi's (Juchi, a Chan master of the Tang Dynasty) attainment was not at the fingertip.' The master then suddenly understood.
Chan Master Wuben of Jianfu (Dharma successor of Gao of Jingshan)
Chan Master Wuben of Jianfu in Raozhou was a native of Jiangzhou. From Yunmen Temple in Jiangxi, he attended Miaoxi (Dahui Zonggao, a Chan master of the Southern Song Dynasty). When he arrived at Xiaoxi in Quannan, talented individuals gathered, and many received Miaoxi's approval. The master privately thought that Miaoxi had abandoned him and wanted to leave. Miaoxi knew this and said to him: 'You only need to concentrate on investigating. If you gain something, even if you don't speak, I will know.' Later, someone heard the master entering the room and said to the master: 'Attendant Ben has been practicing Chan for many years, and every day he can only say "I don't know".' The master scolded him and said: 'You little devil, before you were born, I had already lost my teeth three times in the Huoshan Temple. I want you to know!' Therefore, he became more determined to practice Chan, using the topic of 'Does a dog have Buddha-nature?' and raising the word 'Wu' to contemplate. One night, near the third watch, leaning against the hall pillar in a daze, he unconsciously uttered the word 'Wu' from his mouth and suddenly realized enlightenment. Three days later, Miaoxi returned from the prefectural city. The master hurried to the abbot's room. As soon as his foot crossed the threshold, before he could speak, Miaoxi said: 'Ben, you barbarian, this time you have completely understood!'
Chan Master Zunpu of Yuhuang (Dharma successor of Gao of Jingshan)
Chan Master Dayuan Zunpu of Yuhuang in Qingyuan Prefecture was a native of Fuzhou. As a child, he and Yuquan Yi asked Yuanwu (Yuanwu Keqin, a Chan master of the Northern Song Dynasty) about the Way. Several years later, he returned to his hometown and assisted Yuquan Yi at Xiangyun Temple in Putian. In the Jia Yin year of Shaoxing (1134 AD), Dahui (Dahui Zonggao, a Chan master of the Southern Song Dynasty) lived in Yangyu. The master went to visit him. When he entered the room, Dahui asked: 'The words of Sansheng (Sansheng Huiran, a Chan monk of the Tang Dynasty) and Xinghua (Xinghua Cunjiang, a Chan monk of the Tang Dynasty), "Does it come out or not? Is it for people or not?" What do you say, do these two old men still have a place to come from?' The master punched Dahui on the knee. Dahui said: 'This punch of yours, is it to vent anger for Sansheng, or to vent anger for Xinghua? Speak quickly, speak quickly!' The master hesitated, and Dahui hit him. He also said: 'The first thing you must not forget is this stick.' Later, Dahui asked a monk in the room: 'Deshan (Deshan Xuanjian, a Chan monk of the Tang Dynasty) hits monks as soon as they enter the door, and Linji (Linji Yixuan, a Chan monk of the Tang Dynasty) sees
僧入門。便喝。雪峰見僧入門。便道是甚麼。睦州見僧。便道現成公案。放你三十棒。你道。這四個老漢。還有為人處也無。僧曰有。大慧曰劄。僧擬議。大慧便喝。師聞遽領微旨。大慧欣然許之。
能仁祖元禪師(徑山杲法嗣)
溫州雁山能仁枯木祖元禪師。七閩林氏子。初謁雪峰預。次依佛心才。皆已機契。及依大慧于雲門庵。夜坐次。睹僧剔燈始徹證。有偈曰。剔起燈來是火。歷劫無明照破。歸堂撞見聖僧。幾乎當面蹉過。不蹉過是甚麼。十五年前奇特。依前祇是這個。大慧以偈贈之曰。萬仞崖頭解放身。起來依舊卻惺惺。飢餐渴飲渾無事。那論昔人非昔人。
蔣山善直禪師(徑山杲法嗣)
建康府蔣山一庵善直禪師。德安雲夢人。初參妙喜于回雁峰下。一日妙喜問之曰。上座甚處人。師曰。安州人。妙喜曰。我聞你安州人會廝撲。是否。師便作相撲勢。妙喜曰。湖南人吃魚。因甚湖北人著鯁。師打筋斗而出。妙喜曰。誰知冷灰里。有粒豆爆○一日留守陳丞相俊卿。會諸山茶話次。舉有句無句如藤倚樹公案。令諸山批判。皆以奇語取奉。師最後曰。張打油李打油。不打渾身只打頭。陳大喜。
近禮侍者(徑山杲法嗣)
近禮侍者。三山人。久侍大慧。嘗默究竹篦話。無所
【現代漢語翻譯】 現代漢語譯本： 僧人入門，便大喝一聲。雪峰禪師見到僧人入門，便問道：『是什麼？』睦州禪師見到僧人，便說：『現成的公案，放你三十棒！』你道，這四個老和尚，還有為人處嗎？僧人說：『有。』大慧禪師說：『劄！』僧人猶豫不決，大慧禪師便大喝一聲。禪師聽到后，立刻領悟了其中的微妙旨意，大慧禪師非常高興，認可了他。 能仁祖元禪師(徑山杲法嗣) 溫州雁山能仁枯木祖元禪師，是七閩林氏的兒子。最初拜訪雪峰禪師，後來依止佛心才禪師，都已經心意相合。等到在大慧禪師的雲門庵依止時，夜晚坐禪，看到僧人撥燈，才徹底證悟。作偈說：『撥起燈來是火，歷劫無明照破。歸堂撞見聖僧，幾乎當面錯過。不錯過是什麼？十五年前奇特，依前只是這個。』大慧禪師作偈贈送他說：『萬仞崖頭解放身，起來依舊卻惺惺。飢餐渴飲渾無事，那論昔人非昔人。』 蔣山善直禪師(徑山杲法嗣) 建康府蔣山一庵善直禪師，是德安雲夢人。最初在回雁峰下參拜妙喜禪師。一天，妙喜禪師問他說：『上座是哪裡人？』禪師說：『安州人。』妙喜禪師說：『我聽說你們安州人會摔跤，是嗎？』禪師便作出摔跤的姿勢。妙喜禪師說：『湖南人吃魚，為什麼湖北人被魚刺卡住？』禪師打了個觔斗走了出去。妙喜禪師說：『誰知道冷灰里，有粒豆爆開。』一天，留守陳丞相俊卿，與眾位禪師一起茶話，舉出『有句無句如藤倚樹』的公案，讓眾位禪師評判。大家都用奇特的言語來討好他。禪師最後說：『張打油李打油，不打渾身只打頭。』陳丞相非常高興。 近禮侍者(徑山杲法嗣) 近禮侍者，是三山人，長期侍奉大慧禪師。曾經默默地研究『竹篦』的話，一無所獲。
【English Translation】 English version: A monk entered and immediately shouted. Xuefeng, seeing the monk enter, asked, 'What is it?' Muzhou, seeing a monk, said, 'A ready-made case! I'll give you thirty blows!' You say, do these four old men still have a way to help people? The monk said, 'Yes.' Dahui said, 'Zha!' The monk hesitated, and Dahui immediately shouted. The Chan master, upon hearing this, immediately understood the subtle meaning, and Dahui was very pleased and acknowledged him. Chan Master Zuyuan of Nengren (Lineage of Gao of Jingshan) Chan Master Kumu Zuyuan of Nengren Temple on Yandang Mountain in Wenzhou was a son of the Lin family of Qimin. He first visited Xuefeng and later relied on Foxincai, and they were already in harmony. When he relied on Dahui at Yunmen Hermitage, while sitting in meditation at night, he saw a monk trimming the lamp and thoroughly realized enlightenment. He composed a verse saying: 'Raising the lamp is fire, illuminating and breaking through kalpas of ignorance. Returning to the hall, I bumped into a holy monk, almost missing him face to face. What is it not to miss? It was extraordinary fifteen years ago, still just this.' Dahui gave him a verse in return, saying: 'Releasing the body from the top of a ten-thousand-foot cliff, getting up is still clear-headed. Eating when hungry and drinking when thirsty, nothing matters, why discuss whether the past is the past?' Chan Master Shanzhi of Jiangshan (Lineage of Gao of Jingshan) Chan Master Yian Shanzhi of Jiangshan in Jiankang Prefecture was a native of Yunmeng in Dean. He first visited Miaoxi at the foot of Returning Goose Peak. One day, Miaoxi asked him, 'Where are you from, venerable?' The master said, 'Anzhou.' Miaoxi said, 'I heard that people from Anzhou know how to wrestle, is that so?' The master then made a wrestling posture. Miaoxi said, 'People from Hunan eat fish, why do people from Hubei get a fishbone stuck in their throat?' The master did a somersault and went out. Miaoxi said, 'Who knows that in cold ashes, there is a bean that pops open.' One day, the garrison commander, Chancellor Chen Junqing, held a tea gathering with various Chan masters and brought up the case of 'having a phrase or not having a phrase is like a vine relying on a tree,' asking the Chan masters to comment. Everyone used strange words to please him. The master finally said, 'Zhang Dayou, Li Dayou, doesn't hit the whole body, only hits the head.' Chancellor Chen was very happy. Attendant Jinli (Lineage of Gao of Jingshan) Attendant Jinli was a native of Sanshan and served Dahui for a long time. He once silently studied the 'bamboo whisk' saying, but gained nothing.
入。一日入室罷求指示。大慧曰。你是福州人。我說個喻向你。如將名品荔枝。和皮殼一時剝了。以手送在你口裡。祇是你不解吞。師不覺失笑曰。和尚吞卻即禍事。大慧后問師曰。前日吞了底荔枝。祇是你不知滋味。師曰。若知滋味。轉見禍事。
資壽尼妙總禪師(徑山杲法嗣)
平江府資壽尼無著妙總禪師。丞相蘇公頌之孫女也。年三十許。厭世浮休。脫去緣飾。咨參諸老。已入正信。作夏徑山。大慧升堂。舉藥山初參石頭。后見馬祖因緣。師聞豁然省悟。大慧下座。不動居士馮公楫。隨至方丈曰。某理會得和尚適來所舉公案。大慧曰。居士如何。曰恁么也不得。蘇嚧娑婆訶。不恁么也不得。㗭哩娑婆訶。恁么不恁么總不得。蘇嚧㗭哩娑婆訶。大慧舉似師。師曰。曾見郭象注莊子。識者曰。卻是莊子注郭象。大慧見其語異。復舉巖頭婆子話問之。師答偈曰。一葉扁舟泛渺茫。呈橈舞棹別宮商。雲山海月都拋卻。贏得莊周蝶夢長。大慧休去。馮公疑其所悟不根。後過無錫。招至舟中。問曰。婆生七子。六個不遇知音。祇這一個也不消得。便棄水中。大慧老師言。道人理會得。且如何會。師曰。已上供通。並是詣實。馮公大驚。大慧掛牌次。師入室。大慧問。古人不出方丈。為甚麼卻去莊上吃油糍。師曰
【現代漢語翻譯】 現代漢語譯本：
進入。一天進入房間請求開示。大慧（Dahui，禪師名）說：『你是福州人，我說個比喻給你聽。好像把名品荔枝，連皮殼一起剝了，用手送到你嘴裡，只是你不懂得吞下去。』禪師不覺失笑說：『和尚吞下去就壞事了。』大慧（Dahui，禪師名）後來問禪師說：『前些天吞下去的荔枝，只是你不知道滋味。』禪師說：『如果知道滋味，反而會壞事。』 資壽尼妙總禪師（Zishou Ni Miaozong Chanshi，禪師名）（徑山杲（Jingshan Gao）法嗣） 平江府（Pingjiang Fu）資壽尼（Zishou Ni）無著妙總禪師（Wuzhu Miaozong Chanshi，禪師名），是丞相蘇公頌（Su Gongsong）的孫女。年齡三十多歲，厭惡世俗的虛假，脫去裝飾，請教各位老禪師，已經進入正信。在徑山（Jingshan）過夏天，大慧（Dahui，禪師名）升座說法，舉藥山（Yaoshan）最初參拜石頭（Shitou），後來參見馬祖（Mazu）的因緣。禪師聽了豁然醒悟。大慧（Dahui，禪師名）下座后，不動居士（Budong Jushi）馮公楫（Feng Gongji）跟隨到方丈室說：『我理解了和尚剛才所舉的公案。』大慧（Dahui，禪師名）說：『居士如何理解？』說：『這樣也不行，蘇嚧娑婆訶（Suluo Suopohe，咒語）。那樣也不行，㗭哩娑婆訶（Chi li Suopohe，咒語）。這樣那樣都不行，蘇嚧㗭哩娑婆訶（Suluo Chi li Suopohe，咒語）。』大慧（Dahui，禪師名）把這些話告訴禪師，禪師說：『曾經見過郭象（Guo Xiang）註釋《莊子（Zhuangzi）》，有識之士說：卻是《莊子（Zhuangzi）》註釋郭象（Guo Xiang）。』大慧（Dahui，禪師名）覺得她的話不同尋常，又舉巖頭婆子（Yantou Pozi）的話問她，禪師回答偈語說：『一葉扁舟泛渺茫，呈橈舞棹別宮商。雲山海月都拋卻，贏得莊周蝶夢長。』大慧（Dahui，禪師名）不再追問。馮公（Feng Gong）懷疑她所悟不徹底，後來到無錫（Wuxi），邀請她到船上，問道：『婆生七子，六個不遇知音，祇這一個也不消得，便棄水中。大慧（Dahui，禪師名）老師說，道人理解了，且如何理解？』禪師說：『已上供通，並是詣實。』馮公（Feng Gong）大驚。大慧（Dahui，禪師名）掛牌期間，禪師進入房間，大慧（Dahui，禪師名）問：『古人不出方丈，為什麼卻去莊上吃油糍？』禪師說：
【English Translation】 English version:
Entering. One day, after entering the room, she requested instruction. Dahui (大慧, a Chan master) said, 'You are from Fuzhou. I'll give you a metaphor. It's like peeling a famous lychee, skin and all, and putting it in your mouth with your hand. It's just that you don't know how to swallow it.' The Chan master couldn't help but smile and said, 'If the monk swallowed it, it would be a disaster.' Dahui (大慧, a Chan master) later asked the Chan master, 'The lychee you swallowed the other day, it's just that you didn't know the taste.' The Chan master said, 'If I knew the taste, it would be even more of a disaster.' Chan Master Miaozong of Zishou Nunnery (資壽尼妙總禪師) (Successor of Jingshan Gao (徑山杲)) Chan Master Wuzhu Miaozong (無著妙總禪師) of Zishou Nunnery (資壽尼) in Pingjiang Prefecture (平江府) was the granddaughter of Chancellor Su Gongsong (蘇公頌). She was about thirty years old,厭惡世俗的虛假，脫去裝飾，consulted various old Chan masters, and had already entered into true faith. Spending the summer at Jingshan (徑山), Dahui (大慧, a Chan master) ascended the platform and spoke, citing the karmic conditions of Yaoshan (藥山) initially visiting Shitou (石頭) and later seeing Mazu (馬祖). Upon hearing this, the Chan master suddenly awakened. After Dahui (大慧, a Chan master) descended from the platform, Layman Budong (不動居士) Feng Gongji (馮公楫) followed him to the abbot's room and said, 'I understand the koan that the monk just presented.' Dahui (大慧, a Chan master) said, 'How does the layman understand it?' He said, 'Like this is not acceptable, Suluo Suopohe (蘇嚧娑婆訶, a mantra). Not like this is not acceptable, Chi li Suopohe (㗭哩娑婆訶, a mantra). Like this and not like this are both unacceptable, Suluo Chi li Suopohe (蘇嚧㗭哩娑婆訶, a mantra).' Dahui (大慧, a Chan master) told these words to the Chan master, and the Chan master said, 'I once saw Guo Xiang's (郭象) commentary on Zhuangzi (莊子), and a knowledgeable person said, 'It is actually Zhuangzi (莊子) commenting on Guo Xiang (郭象).' Dahui (大慧, a Chan master), finding her words unusual, again asked her about the words of Old Woman Yantou (巖頭婆子), and the Chan master replied with a verse: 'A single leaf boat floats on the vast expanse, presenting oars and dancing paddles with distinct musical scales. Clouds, mountains, sea, and moon are all cast aside, gaining Zhuang Zhou's (莊周) butterfly dream.' Dahui (大慧, a Chan master) stopped questioning. Feng Gong (馮公) doubted that her enlightenment was thorough, and later, in Wuxi (無錫), invited her onto a boat and asked, 'The old woman gave birth to seven children, six of whom did not meet a kindred spirit, and even this one is not needed, so she threw him into the water. Teacher Dahui (大慧, a Chan master) said that the Daoist has understood, but how has she understood?' The Chan master said, 'All of the above offerings are thorough and all reach reality.' Feng Gong (馮公) was greatly surprised. During Dahui's (大慧, a Chan master) hanging of the sign, the Chan master entered the room, and Dahui (大慧, a Chan master) asked, 'The ancients did not leave the abbot's room, so why did they go to the village to eat fried rice cakes?' The Chan master said:
。和尚放妙總過。妙總方敢通個訊息。大慧曰。我放你過。你試道看。師曰。妙總亦放和尚過。大慧曰。爭奈油糍何。師喝一喝而出。於是聲聞四方。
侍郎張九成居士(徑山杲法嗣)
侍郎無垢居士張九成。未第時。因客談楊文公呂微仲諸名儒。所造精妙。皆由禪學而至也。於是心慕之。聞寶印楚明禪師道傳大通居凈慈。即之請問入道之要。明曰。此事唯唸唸不捨。久久純熟。時節到來。自然證入。復舉趙州柏樹子話。令時時提撕。公久之無省。辭謁善權清禪師。公問。此事人人有分。個個圓成。是否。清曰然。公曰。為甚麼某無個入處。清于袖中。出數珠示之曰。此是誰底。公俯仰無對。清復袖之曰。是汝底則拈取去。才涉思惟。即不是汝底。公悚然。未幾留蘇氏館。一夕如廁。以柏樹子話究之。聞蛙鳴釋然契入。有偈曰。春天月夜一聲蛙。撞破乾坤共一家。正恁么時誰會得。嶺頭腳痛有玄沙。屆明謁法印一禪師。機語頗契。適私忌。就明靜庵供雲水。主僧惟尚禪師。才見乃展手。公便喝。尚批公頰。公趨前。尚曰。張學錄何得謗大般若。公曰。某見處祇如此。和尚又作么生。尚舉馬祖升堂百丈卷席話詰之。敘語未終。公推倒卓子。尚大呼。張學錄殺人。公躍起。問傍僧曰。汝又作么生。僧罔措。公
【現代漢語翻譯】 現代漢語譯本
。和尚放妙總過去。妙總才敢傳遞訊息。大慧說：『我放你過去，你試著說看。』 師父說：『妙總也放和尚過去。』 大慧說：『爭奈油糍（一種油炸食品）如何？』 師父大喝一聲而出。於是聲名遠播。
侍郎張九成居士(徑山杲法嗣)
侍郎無垢居士張九成，未考中進士時，因為客人談論楊文公、呂微仲等著名儒士，所創作的精妙文章，都是因為禪學的修養而達到的。於是心中羨慕他們。聽說寶印楚明禪師的道法傳自大通，住在凈慈寺，就去請教入道的要領。楚明禪師說：『這件事唯有唸唸不捨，長久純熟，時機到來，自然證入。』 又舉趙州柏樹子的話，讓他時時參究。張九成很久都沒有領悟，於是告辭去拜見善權清禪師。張九成問：『這件事人人有份，個個圓滿具足，是這樣嗎？』 清禪師說：『是的。』 張九成說：『為什麼我沒有個入處？』 清禪師從袖中拿出數珠給他看，說：『這是誰的？』 張九成低頭無言以對。清禪師又放回袖中，說：『是你的就拿去，才涉入思惟，就不是你的了。』 張九成悚然。不久后，他住在蘇氏館。一天晚上上廁所，用柏樹子的話來參究。聽到蛙鳴，豁然開悟。作偈說：『春天月夜一聲蛙，撞破乾坤共一家。正恁么時誰會得，嶺頭腳痛有玄沙。』 第二天早上拜見法印一禪師，機鋒言語頗為契合。適逢他的忌日，就在明靜庵供養雲水僧。主持僧惟尚禪師，才一見面就伸出手。張九成便喝斥。惟尚禪師打了他一巴掌。張九成趨步上前，惟尚禪師說：『張學錄（對讀書人的尊稱）為何誹謗大般若？』 張九成說：『我所見到的只是如此，和尚您又是怎麼樣的？』 惟尚禪師舉馬祖升堂百丈卷席的話來詰問他。敘述還沒有結束，張九成推倒桌子。惟尚禪師大呼：『張學錄殺人！』 張九成跳起來，問旁邊的僧人說：『你又是怎麼樣的？』 僧人不知所措，張九成
【English Translation】 English version
The monk let Miaozong pass. Only then did Miaozong dare to convey the message. Dahui said, 'I let you pass, try to speak.' The master said, 'Miaozong also lets the monk pass.' Dahui said, 'What about the fried dough cake?' The master shouted and went out. Thus, his reputation spread far and wide.
The Attendant Zhang Jiucheng (a lay disciple of Gaofashi of Jingshan)
The Attendant Zhang Jiucheng, known as Wugou, before passing the imperial examination, heard guests discussing famous Confucian scholars such as Yang Wengong and Lü Weizhong, whose exquisite writings were achieved through the cultivation of Chan Buddhism. He admired them and heard that Chan Master Chu Ming of Baoyin, whose teachings were passed down from Datong, resided in Jingci Temple. He went to inquire about the essentials of entering the path. Chu Ming said, 'This matter requires continuous mindfulness, prolonged familiarity, and when the time comes, natural realization.' He also cited the story of Zhaozhou's cypress tree, instructing him to contemplate it constantly. Zhang Jiucheng did not understand for a long time, so he bid farewell and went to visit Chan Master Qing of Shanquan. Zhang Jiucheng asked, 'Does everyone have a share in this matter, and is everyone perfectly complete?' Chan Master Qing said, 'Yes.' Zhang Jiucheng said, 'Why do I have no entry point?' Chan Master Qing took out a string of prayer beads from his sleeve and showed it to him, saying, 'Whose is this?' Zhang Jiucheng lowered his head and had no answer. Chan Master Qing put it back in his sleeve and said, 'If it is yours, then take it. As soon as thought is involved, it is not yours.' Zhang Jiucheng was startled. Not long after, he stayed at the Su family's residence. One night, while using the toilet, he contemplated the story of the cypress tree. Hearing the croaking of frogs, he suddenly realized the truth. He composed a verse saying, 'A frog's croak on a spring moonlit night shatters the universe into one family. Who can understand this at such a moment? Xuan Sha has a headache on the mountain peak.' The next morning, he visited Chan Master Fayin, and their exchanges were quite harmonious. It happened to be his memorial day, so he made offerings to the traveling monks at the Mingjing Hermitage. The abbot, Chan Master Wei Shang, stretched out his hand as soon as he saw him. Zhang Jiucheng immediately shouted. Chan Master Wei Shang slapped him. Zhang Jiucheng stepped forward, and Chan Master Wei Shang said, 'Why does Zhang Xuelu (a respectful term for scholars) slander the Great Prajna?' Zhang Jiucheng said, 'What I see is only this, what about you, Master?' Chan Master Wei Shang questioned him by citing the story of Mazu ascending the hall and Baizhang rolling up the mat. Before he finished narrating, Zhang Jiucheng overturned the table. Chan Master Wei Shang shouted, 'Zhang Xuelu is killing people!' Zhang Jiucheng jumped up and asked the monk beside him, 'What about you?' The monk was at a loss, Zhang Jiucheng
毆之。顧尚曰。祖禰不了。殃及兒孫。尚大笑。公獻偈曰。卷席因緣也大奇。諸方聞舉盡攢眉。檯盤趯倒人星散。直漢從來不受欺。尚答曰。從來高價不饒伊。百戰場中奮兩眉。奪角沖關君會也。叢林誰敢更相欺。紹興癸丑。魁多士。復謁尚于東庵。尚曰。浮山圓鑒云。饒你入得汾陽室。始到浮山門。亦未見老僧在。公作么生。公叱侍僧曰。何不祗對。僧罔措。公打僧一掌曰。蝦蟆窟里。果沒蛟龍。丁巳秋。大慧禪師董徑山。學者仰如星斗。公閱其語要。嘆曰。是知宗門有人。持以語尚。恨未一見。及為禮部侍郎。偶參政劉公。請大慧說法于天竺。公三往不值。暨大慧報謁。公見但寒暄而已。大慧亦默識之。尋奉祠還里。至徑山。與馮給事諸公議格物。大慧曰。公祇知有格物。而不知有物格。公茫然。大慧大笑。公曰。師能開諭乎。大慧曰。不見小說載。唐人有與。安祿山謀叛者。其人先為閬守。有畫像在焉。明皇幸蜀見之怒。令侍臣以劍擊其像首。時閬守居陜西。首忽墮地。公聞頓領深旨。題不動軒壁曰。子韶格物。妙喜物格。欲識一貫。兩個五百。大慧始許可。后守邵陽。丁父難。過徑山飯僧。秉鈞者意。大慧議及朝政。遂竄大慧于衡陽。令公居家。守服。服除。安置南安。丙子春。蒙恩北還。道次新淦。而大慧
【現代漢語翻譯】 毆打他。顧尚說：『祖先不明事理，禍及子孫。』公大笑。公獻上偈語說：『卷席的因緣真是奇特，各方聽說都皺眉頭。檯盤被踢翻，人星四散，正直的漢子從來不受欺騙。』顧尚回答說：『向來高價不饒你，百戰場中奮起雙眉。奪角沖關，你也會的，叢林中誰還敢再欺騙？』 紹興癸丑年（1133年），考中進士。再次在東庵拜訪顧尚。顧尚說：『浮山圓鑒說，饒你進入汾陽的禪室，才到浮山門，也沒見到老僧在。你怎麼樣？』公呵斥侍僧說：『為何不回答？』僧人不知所措。公打僧人一掌說：『蛤蟆窟里，果然沒有蛟龍。』丁巳年秋，大慧禪師主持徑山，學人仰慕如星斗。公閱讀他的語錄要旨，感嘆說：『才知道宗門有人。』拿這些話告訴顧尚，遺憾未能一見。等到擔任禮部侍郎，恰逢參政劉公，請大慧在天竺說法。公三次前往都沒遇到。等到大慧回訪，公見面只是寒暄而已。大慧也默默記在心裡。不久后辭官還鄉，到達徑山，與馮給事等諸位討論格物。大慧說：『你只知道有格物，而不知道有物格。』公茫然不解。大慧大笑。公說：『禪師能開導我嗎？』大慧說：『沒見小說記載嗎？唐朝有人與安祿山（唐朝叛將）謀劃叛亂，那人先前擔任閬州刺史，有畫像在那裡。唐玄宗（唐朝皇帝）到四川后見到畫像大怒，命令侍臣用劍砍畫像的頭。當時閬州刺史住在陜西，畫像的頭忽然掉在地上。』公聽聞后頓時領悟深奧的旨意，在不動軒的墻壁上題寫道：『子韶格物，妙喜物格，要想認識一貫的道理，兩個五百。』大慧才認可他。後來擔任邵陽太守，丁父憂。路過徑山齋僧，秉鈞者示意，大慧議論朝政，於是將大慧流放到衡陽，讓公居家守喪。守喪期滿，安置在南安。丙子年春，蒙受恩典北還，路過新淦，而大慧...
【English Translation】 He struck him. Gu Shang said, 'Ancestors who are unclear bring misfortune to their descendants.' The Duke laughed loudly. The Duke presented a verse, saying, 'The karma of rolling up the mat is truly strange, all directions frown upon hearing it. The tray is overturned, and the stars of men scatter. Honest men have never been deceived.' Gu Shang replied, 'I have never spared you a high price, and I raise my eyebrows in a hundred battles. You will also understand seizing the horn and breaking through the barrier. Who in the monastic community dares to deceive again?' In the year Gui Chou of Shaoxing (1133 AD), he passed the imperial examination. He visited Gu Shang again at the Eastern Hermitage. Gu Shang said, 'Fushan Yuanjian said, even if you enter the chamber of Fenyang, you have only arrived at the gate of Fushan, and you have not seen the old monk. What do you say?' The Duke scolded the attendant monk, saying, 'Why do you not answer?' The monk was at a loss. The Duke struck the monk with his palm, saying, 'In the toad's cave, there is indeed no dragon.' In the autumn of Ding Si year, Chan Master Dahui presided over Jingshan, and scholars admired him like stars. The Duke read the essentials of his sayings and sighed, 'Now I know that there are people in the Zen school.' He told these words to Gu Shang, regretting that he had not met him. When he became the Vice Minister of the Ministry of Rites, it happened that Councilor Liu invited Dahui to preach at Tianzhu. The Duke went three times but did not meet him. When Dahui returned the visit, the Duke only exchanged pleasantries. Dahui also silently remembered it. Soon after, he resigned and returned home, arriving at Jingshan, and discussed the investigation of things (gewu) with Feng Jishi and others. Dahui said, 'You only know that there is the investigation of things, but you do not know that things are investigated (wuge).' The Duke was at a loss. Dahui laughed loudly. The Duke said, 'Can the Master enlighten me?' Dahui said, 'Have you not seen the novels that record that during the Tang Dynasty, someone plotted rebellion with An Lushan (a Tang Dynasty rebel general)? That person had previously served as the governor of Langzhou, and there was a portrait there. Emperor Xuanzong of Tang (a Tang Dynasty emperor) was furious when he saw the portrait in Sichuan and ordered his attendants to cut off the head of the portrait with a sword. At that time, the governor of Langzhou lived in Shaanxi, and the head of the portrait suddenly fell to the ground.' The Duke suddenly understood the profound meaning and wrote on the wall of the Immovable Pavilion, 'Zishao investigates things, Miaoxi is investigated by things, if you want to know the consistent principle, two five hundreds.' Dahui then approved of him. Later, he served as the prefect of Shaoyang, and mourned his father. Passing by Jingshan to offer food to the monks, the one in power hinted, and Dahui discussed the court affairs, so Dahui was exiled to Hengyang, and the Duke was ordered to stay at home to observe mourning. After the mourning period, he was placed in Nan'an. In the spring of Bingzi year, he was pardoned and returned north, passing by Xingan, and Dahui...
適至。與聯舟劇談宗要。未嘗語往事。于氏心傳錄曰。憲自嶺下。侍舅氏歸新淦。因會大慧。舅氏令拜之。憲曰。素不拜僧。舅氏曰。汝姑扣之。憲知其嘗執卷。遂舉子思中庸。天命之謂性。率性之謂道。修道之謂教。三句以問。大慧曰。凡人既不知本命元辰下落處。又要牽好人入火坑如何。聖賢于打頭一著不鑿破。憲曰。吾師能為聖賢鑿破否。大慧曰。天命之謂性。便是清凈法身。率性之謂道。便是圓滿報身。修道之謂教。便是千百億化身。憲得以告舅氏。曰子拜何辭。繼鎮永嘉。丁丑秋。丐祠枉道訪大慧于育王。越明年。大慧得旨。復領徑山。謁公于慶善院。曰某每於夢中必誦語孟何如。大慧舉圓覺曰。由寂靜故。十方世界諸如來心。于中顯現。如鏡中像。公曰。非老師莫聞此論也。其頌黃龍三關曰。我手何似佛手。天下衲僧無口。縱饒撩起便行。也是鬼窟里走。(諱不得)我腳何似驢腳。又被黐膠粘著。翻身直上兜率天。已是遭他老鼠藥。(吐不出)人人有個生緣處。鐵圍山下幾千年。三災直到四禪天。這驢猶自在旁邊(煞得工夫)。
提刑吳偉明居士(徑山杲法嗣)
提刑吳偉明居士。字元昭。久參真歇了禪師。得自受用三昧為極致。后訪大慧于洋嶼庵。隨眾入室。大慧舉狗子無佛性話問之。公
【現代漢語翻譯】 適逢其時，與聯舟深入探討佛法要義，從未提及過往之事。于氏《心傳錄》記載：張九成（憲）在嶺下，跟隨舅父返回新淦，因此有機會拜見大慧宗杲（大慧）。舅父讓張九成拜見大慧宗杲，張九成說：『我向來不拜僧人。』舅父說：『你姑且問問他。』張九成知道大慧宗杲曾經研習儒家經典，於是就用子思《中庸》中的『天命之謂性，率性之謂道，修道之謂教』這三句話來提問。大慧宗杲回答說：『凡人既不知道自身本命元辰（本命元辰，道教術語，指人出生時的星宿）的下落之處，又要拉好人進入火坑，這是為什麼呢？聖賢在最初的一步沒有徹底點破。』張九成說：『我的老師能為聖賢點破嗎？』大慧宗杲說：『天命之謂性，便是清凈法身（清凈法身，佛教用語，諸佛所證真如之理所成的佛身）；率性之謂道，便是圓滿報身（圓滿報身，佛教用語，佛陀修行功德圓滿所成就的佛身）；修道之謂教，便是千百億化身（千百億化身，佛教用語，佛為度化眾生而顯現的無數化身）。』張九成將這些話告訴了舅父，舅父問：『你拜見時說了什麼？』後來張九成鎮守永嘉，丁丑年（1157年）秋天，請求辭官，繞道去育王山拜訪大慧宗杲。第二年，大慧宗杲得到聖旨，重新主持徑山寺。張九成在慶善院拜見大慧宗杲，說：『我經常在夢中背誦《論語》、《孟子》，這怎麼樣？』大慧宗杲引用《圓覺經》說：『由於寂靜的緣故，十方世界諸如來的心，在其中顯現，就像鏡子中的影像。』張九成說：『不是老師，就聽不到這樣的論述啊。』大慧宗杲還作了讚頌黃龍三關的偈語：『我的手像佛手嗎？天下衲僧（衲僧，指雲遊僧人）無話可說。縱然撩起便走，也是在鬼窟里行走。（隱瞞不得）我的腳像驢腳嗎？又被黏膠粘著。翻身直上兜率天（兜率天，佛教用語，欲界第四天），已經是中了老鼠藥。（吐不出來）人人有個生緣處，鐵圍山（鐵圍山，佛教用語，圍繞世界外圍的山）下幾千年。三災（三災，佛教用語，指大三災，世界壞滅時所經歷的火災、水災、風災）直到四禪天（四禪天，佛教用語，色界第四天），這驢子仍然自在旁邊（煞費工夫）。』 提刑吳偉明居士（徑山杲法嗣） 提刑吳偉明居士，字元昭，長期參學于真歇了禪師，以獲得自受用三昧（自受用三昧，佛教用語，佛自證自受的禪定）為最高境界。後來在洋嶼庵拜訪大慧宗杲，跟隨大眾進入禪室。大慧宗杲用『狗子無佛性』的話頭來提問吳偉明。
【English Translation】 At the opportune moment, he engaged in an in-depth discussion of the essentials of Buddhism with Lian Zhou, never mentioning past events. Yu Shi's 'Record of Mind Transmission' states: Zhang Jiucheng (Xian), while at Lingxia, followed his uncle back to Xingan, thus having the opportunity to meet Dahui Zonggao (Dahui). The uncle asked Zhang Jiucheng to pay respects to Dahui Zonggao, but Zhang Jiucheng said, 'I have never bowed to monks.' The uncle said, 'You might as well ask him.' Zhang Jiucheng, knowing that Dahui Zonggao had studied Confucian classics, then used the three sentences from Zisi's 'Doctrine of the Mean': 'What Heaven imparts is called nature; to follow our nature is called the Way; cultivation of the Way is called instruction.' Dahui Zonggao replied, 'Ordinary people, not knowing where their own natal stars (natal stars, a Taoist term referring to the stars at the time of one's birth) have fallen, still want to drag good people into the fire pit. Why is this? The sages have not thoroughly broken through the initial step.' Zhang Jiucheng said, 'Can my teacher break through for the sages?' Dahui Zonggao said, 'What Heaven imparts is called nature; this is the pure Dharma body (pure Dharma body, a Buddhist term referring to the Buddha-body formed by the true nature of all Buddhas); to follow our nature is called the Way; this is the perfect reward body (perfect reward body, a Buddhist term referring to the Buddha-body achieved through the perfect merit of the Buddha's practice); cultivation of the Way is called instruction; this is the billions of transformation bodies (billions of transformation bodies, a Buddhist term referring to the countless manifestations of the Buddha to liberate sentient beings).' Zhang Jiucheng told these words to his uncle, who asked, 'What did you say when you bowed?' Later, Zhang Jiucheng guarded Yongjia. In the autumn of the Dingchou year (1157), he requested to resign from his official position and detoured to Yuwang Mountain to visit Dahui Zonggao. The following year, Dahui Zonggao received an imperial decree to resume his position as abbot of Jingshan Temple. Zhang Jiucheng visited Dahui Zonggao at Qingshan Temple, saying, 'I often recite the 'Analects' and 'Mencius' in my dreams. What about this?' Dahui Zonggao quoted the 'Perfect Enlightenment Sutra', saying, 'Because of stillness, the minds of all Tathagatas in the ten directions manifest within it, like images in a mirror.' Zhang Jiucheng said, 'Without the teacher, one would not hear such a discourse.' Dahui Zonggao also composed a verse praising the three barriers of Huanglong: 'Is my hand like the Buddha's hand? The monks of the world have nothing to say. Even if you stir it up and leave, you are still walking in a ghost cave. (Cannot be concealed) Is my foot like a donkey's foot? It is stuck with glue. Turning over and going straight up to Tushita Heaven (Tushita Heaven, a Buddhist term referring to the fourth heaven of the desire realm), it is already poisoned by rat poison. (Cannot spit it out) Everyone has a place of origin, thousands of years under the Iron Mountain (Iron Mountain, a Buddhist term referring to the mountain surrounding the outer edge of the world). The three calamities (three calamities, a Buddhist term referring to the great three calamities, the fire, water, and wind disasters experienced when the world is destroyed) reach up to the Fourth Dhyana Heaven (Fourth Dhyana Heaven, a Buddhist term referring to the fourth heaven of the form realm), and this donkey is still freely beside it (takes great effort).' Layman Wu Weiming, the Investigating Censor (a Dharma successor of Gao of Jingshan) Layman Wu Weiming, the Investigating Censor, whose courtesy name was Yuanzhao, studied with Zen Master Zhenxie Liao for a long time, taking the attainment of self-enjoyment samadhi (self-enjoyment samadhi, a Buddhist term referring to the samadhi of self-realization and self-enjoyment of the Buddha) as the highest state. Later, he visited Dahui Zonggao at Yangyu Hermitage and entered the meditation hall with the assembly. Dahui Zonggao used the topic of 'Does a dog have Buddha-nature?' to question Wu Weiming.
擬答。大慧以竹篦便打。公無對。遂留咨參。一日大慧謂曰。不須呈伎倆。直須啐地折嚗地斷。方敵得生死。若祇呈伎倆。有甚了期。即辭去。道次延平。倏然契悟。連書數頌。寄大慧。皆室中所問者。有曰。不是心不是佛不是物。通身一具金鎖骨。趙州親見老南泉。解道鎮州出蘿蔔。大慧即說偈證之曰。通身一具金鎖骨。堪與人天為軌則。要識臨濟小廝兒。便是當年白拈賊。
門司黃彥節居士(徑山杲法嗣)
門司黃彥節居士。位元組夫。號妙德。于大慧一喝下。疑情頓脫。大慧以衣付之。嘗舉首山竹篦話。至葉縣近前奪得拗折。擲向階下曰是甚麼。首山曰瞎。公曰。妙德到這裡。百色無能。但記得曾作蠟梅絕句曰。擬嚼枝頭蠟。驚香卻肖蘭。前村深雪裡。莫作嶺梅看。
天童曇華禪師(虎丘隆法嗣)
明州天童應庵曇華禪師。蘄州江氏子。首依水南遂禪師。染指法味。因遍歷江湖。與諸老激揚。無不契者。至云居禮圓悟禪師。圓悟一見。痛與提䇿。及入蜀。指見彰教。彰教移虎丘。師侍行。未半載。頓明大事。去謁此庵。分座連雲。開法妙嚴。后遷諸巨剎。住歸宗日。大慧在梅陽。有僧傳師垂示語句。大慧見之。極口稱歎。后以偈寄曰。坐斷金輪第一峰。千妖百怪盡潛蹤。年來又得真訊息
【現代漢語翻譯】 現代漢語譯本 大慧禪師用竹篦（一種竹製的拂塵）打他，他無言以對，於是留下來參禪。一天，大慧禪師對他說：『不必賣弄技巧，必須乾脆利落地折斷，才能了脫生死。如果只是賣弄技巧，何時才能了結？』於是他告辭離去，在前往延平的路上，忽然開悟，連續寫了幾首偈頌，寄給大慧禪師，都是禪房裡所問的問題。其中有：『不是心，不是佛，不是物，通身都是金鎖骨。趙州禪師親眼見過老南泉禪師，懂得鎮州出產蘿蔔。』大慧禪師於是說偈印證他：『通身都是金鎖骨，堪為人天作法則。要認識臨濟宗的小夥計，就是當年那個白手行竊的賊。』
門司黃彥節居士（徑山杲禪師的法嗣）
門司黃彥節居士，位元組夫，號妙德。在大慧禪師的一聲棒喝下，疑情頓時消解。大慧禪師將衣缽傳給他。他曾舉首山禪師竹篦的話頭，到葉縣時，上前奪過竹篦拗斷，扔向臺階下，問道：『這是什麼？』首山禪師說：『瞎！』黃彥節居士說：『妙德到這裡，百無一能，只記得曾作過一首詠蠟梅的絕句：『想要嚼一嚼枝頭的蠟，那香味卻像蘭花。前村深雪裡，不要把它當成嶺上的梅花看。』
天童曇華禪師（虎丘隆禪師的法嗣）
明州天童應庵曇華禪師，是蘄州江氏之子。最初依止水南遂禪師，開始領略佛法的滋味。因此遊歷江湖，與各位老禪師互相激勵，沒有不契合的。到云居山拜見圓悟禪師，圓悟禪師一見，就嚴厲地鞭策他。等到進入四川，指點他去拜見彰教禪師。彰教禪師移居虎丘山，曇華禪師侍奉他，不到半年，就徹底明白了大事。之後去拜謁此庵禪師，分座連雲，開法非常莊嚴。後來遷往各處大寺。住在歸宗寺時，大慧禪師在梅陽，有僧人傳來曇華禪師的開示語句，大慧禪師看了，極口稱讚。後來作偈寄給他：『坐斷金輪第一峰，千妖百怪都潛藏軌跡。近年來又得到了真正的訊息。』
【English Translation】 English version Dahui (name of a Chan master) hit him with a bamboo whisk (a bamboo-made duster), and he had no response. So he stayed to consult Chan. One day, Dahui said, 'There is no need to show off skills. You must break it off crisply to be free from birth and death. If you just show off skills, when will it end?' So he said goodbye and left. On the way to Yanping, he suddenly attained enlightenment and wrote several verses in a row, sending them to Dahui. They were all questions asked in the meditation room. One of them said, 'It is not mind, not Buddha, not object, the whole body is a golden skeleton. Chan Master Zhaozhou (name of a Chan master) personally saw old Nanquan (name of a Chan master), and understood that Zhenzhou (place name) produces radishes.' Dahui then spoke a verse to certify him: 'The whole body is a golden skeleton, worthy to be a model for humans and gods. If you want to know the little servant of the Linji (name of a Chan school) sect, he is the thief who stole empty-handed back then.'
Layman Huang Yanjie of Mensi (a disciple of Chan Master Gao of Jingshan)
Layman Huang Yanjie of Mensi, styled Jiefu, named Miaode. Under Dahui's shout, his doubts were immediately dispelled. Dahui passed the robe and bowl to him. He once raised the topic of Shoushan's (name of a Chan master) bamboo whisk. When he arrived at Yexian, he stepped forward, snatched the bamboo whisk, broke it, and threw it down the steps, asking, 'What is this?' Shoushan said, 'Blind!' Layman Huang Yanjie said, 'Miaode has come here and is incapable of anything, but remembers having composed a quatrain about wintersweet: 'Intending to chew the wax on the branches, the fragrance is surprisingly like orchids. In the deep snow of the village in front, do not regard it as plum blossoms on the ridge.'
Chan Master Tanhua of Tiantong (a disciple of Chan Master Long of Huqiu)
Chan Master Ying'an Tanhua of Tiantong in Mingzhou, was a son of the Jiang family of Qizhou. He first relied on Chan Master Suinan, and began to taste the flavor of the Dharma. Therefore, he traveled around the country, encouraging each other with the old Chan masters, and there was no one who did not agree. When he arrived at Yunju Mountain, he visited Chan Master Yuanwu. As soon as Yuanwu saw him, he severely urged him on. When he entered Sichuan, he pointed him to visit Chan Master Zhangjiao. Chan Master Zhangjiao moved to Huqiu Mountain, and Chan Master Tanhua served him. In less than half a year, he thoroughly understood the great matter. After that, he went to visit Chan Master C庵, sharing the seat and connecting the clouds, and opening the Dharma in a very solemn manner. Later, he moved to various large temples. When he lived in Guizong Temple, Dahui was in Meiyang. A monk transmitted the words of Chan Master Tanhua's instructions. Dahui saw it and praised it greatly. Later, he wrote a verse and sent it to him: 'Sitting firmly on the first peak of the golden wheel, thousands of demons and monsters have hidden their tracks. In recent years, I have obtained the true news again.'
。報道楊岐正脈通。其歸重如此。
凈慈師一禪師(育王裕法嗣)
臨安府凈慈水庵師一禪師。婺州馬氏子。十六披削。首參雪峰慧照禪師。慧照舉藏身無跡話問之。師數日方明。呈偈曰。藏身無跡更無藏。脫體無依便廝當。古鏡不勞還自照。淡煙和霧濕秋光。慧照質之曰。畢竟那裡是藏身無跡處。師曰嗄。慧照曰。無軌跡處。因甚麼莫藏身。師曰。石虎吞卻木羊兒。慧照深肯之。
道場法全禪師(育王裕法嗣)
安吉州道場無庵法全禪師。姑蘇陳氏子。久依佛智。每入室。佛智以狗子無佛性話問之。師罔對。一日聞僧舉五祖頌云趙州露刃劍。忽大悟。有偈曰。鼓吹轟轟袒半肩。龍樓香噴益州船。有時赤腳弄明月。踏破五湖波底天。
慧通清旦禪師(大溈泰法嗣)
潭州慧通清旦禪師。蓬州嚴氏子。初出關至德山。值泰上堂。舉趙州曰。臺山婆子。已為汝勘破了也。且道意在甚麼處。良久曰。就地撮將黃葉去。入山推出白雲來。師聞釋然。翌日入室。德山問。前百丈不落因果。因甚麼墮野狐。后百丈不昧因果。因甚麼脫野狐。師曰。好與一坑埋卻。
靈巖仲安師師(大溈泰法嗣)
澧州靈巖仲安禪師。幼為比丘。壯遊講肆。后謁圓悟于蔣山。時佛性為座元。師扣之
【現代漢語翻譯】 現代漢語譯本： 報道楊岐正脈（佛教禪宗派別）的傳承，對它的歸屬非常重視。
凈慈師一禪師（育王裕的法嗣）
臨安府（今浙江杭州）凈慈水庵師一禪師，婺州（今浙江金華）馬氏之子。十六歲剃度出家，最初參訪雪峰慧照禪師。慧照禪師用『藏身無跡』的話頭來問他，師一禪師思考數日才明白，於是呈上偈語說：『藏身無跡，更無須隱藏，脫離形體，無所依靠，便能彼此相應。古鏡無需別人來照，自己就能照亮，淡淡的煙霧，和著秋天的光芒。』慧照禪師問他：『究竟哪裡是藏身無跡之處？』師一禪師回答：『嗄！』慧照禪師說：『在沒有軌跡的地方，為什麼還要藏身？』師一禪師說：『石虎吞掉了木羊兒。』慧照禪師深深地認可了他。
道場法全禪師（育王裕的法嗣）
安吉州（今浙江安吉）道場無庵法全禪師，姑蘇（今江蘇蘇州）陳氏之子。長期依止佛智禪師，每次入室請教，佛智禪師都用『狗子無佛性』的話頭來問他，法全禪師無法回答。一天，聽到僧人唸誦五祖法演的頌偈：『趙州露刃劍』，忽然大悟，寫下偈語說：『鼓樂喧天，袒露半個肩膀，龍樓的香氣飄到益州的船上。有時赤腳玩弄明月，踏破五湖水底的天空。』
慧通清旦禪師（大溈泰的法嗣）
潭州（今湖南長沙）慧通清旦禪師，蓬州（今四川蓬安）嚴氏之子。剛出關來到德山，正趕上大溈泰禪師上堂說法，舉趙州禪師的話說：『臺山婆子，已經被你勘破了。』 且說這句話的意思在哪裡？』良久，大溈泰禪師說：『就地抓起黃葉拿走，進山推出白雲來。』慧通禪師聽了，豁然開朗。第二天入室請教，德山禪師問：『前百丈不落因果，為什麼會墮入野狐身？后百丈不昧因果，為什麼能脫離野狐身？』慧通禪師回答：『最好把他們一起埋掉。』
靈巖仲安禪師（大溈泰的法嗣）
澧州（今湖南澧縣）靈巖仲安禪師，年幼時出家為比丘，長大后遊學于講經說法之處，後來到蔣山拜見圓悟禪師。當時佛性禪師是座元（寺院中負責講經說法的首座），仲安禪師向他請教。
【English Translation】 English version: It reports the transmission of the Yangqi Zhengmai (a branch of Chan Buddhism) and attaches great importance to its affiliation.
Chan Master Shiyi of Jingci (Dharma heir of Yuwang Yu)
Chan Master Shiyi of Jingci Shui'an Monastery in Lin'an Prefecture (present-day Hangzhou, Zhejiang Province) was a son of the Ma family of Wuzhou (present-day Jinhua, Zhejiang Province). He shaved his head at the age of sixteen and initially visited Chan Master Huizhao of Xuefeng. Huizhao used the topic of 'hiding the body without a trace' to question him. Chan Master Shiyi pondered for several days before understanding and presented a verse saying: 'Hiding the body without a trace, there is no need to hide further; freed from the body, without reliance, one can correspond with each other. The ancient mirror does not need others to illuminate it; it can illuminate itself; faint smoke and mist blend with the autumn light.' Huizhao questioned him: 'Where exactly is the place of hiding the body without a trace?' Chan Master Shiyi replied: 'Ah!' Huizhao said: 'In a place without traces, why hide?' Chan Master Shiyi said: 'The stone tiger swallowed the wooden sheep.' Huizhao deeply acknowledged him.
Chan Master Faquan of Daocheng (Dharma heir of Yuwang Yu)
Chan Master Faquan of Daochang Wu'an Monastery in Anji Prefecture (present-day Anji, Zhejiang Province) was a son of the Chen family of Gusu (present-day Suzhou, Jiangsu Province). He long relied on Chan Master Fozhi. Each time he entered the room for instruction, Chan Master Fozhi would use the topic of 'a dog has no Buddha-nature' to question him, and Faquan could not answer. One day, upon hearing a monk recite the verse of the Fifth Patriarch Fayan: 'Zhao Zhou's naked sword,' he suddenly had a great realization and wrote a verse saying: 'Drums and trumpets boom, baring half a shoulder; the fragrance of the dragon tower wafts to the boats of Yizhou. Sometimes barefoot, playing with the bright moon, trampling the sky beneath the waves of the Five Lakes.'
Chan Master Qingdan of Huitong (Dharma heir of Dawei Tai)
Chan Master Qingdan of Huitong Monastery in Tanzhou (present-day Changsha, Hunan Province) was a son of the Yan family of Pengzhou (present-day Peng'an, Sichuan Province). He had just left seclusion and arrived at Deshan when he happened to hear Chan Master Dawei Tai giving a Dharma talk, citing Chan Master Zhao Zhou's words: 'The old woman of Mount Tai has already been seen through by you.' Now, where does the meaning of this sentence lie?' After a long pause, Chan Master Dawei Tai said: 'Pick up the yellow leaves from the ground and take them away, enter the mountain and push out the white clouds.' Chan Master Qingdan heard this and was enlightened. The next day, he entered the room for instruction, and Chan Master Deshan asked: 'The former Baizhang did not fall into cause and effect; why did he fall into the body of a wild fox? The latter Baizhang was not ignorant of cause and effect; why was he able to escape the body of a wild fox?' Chan Master Qingdan replied: 'It would be best to bury them together.'
Chan Master Zhong'an of Lingyan (Dharma heir of Dawei Tai)
Chan Master Zhong'an of Lingyan Monastery in Lizhou (present-day Li County, Hunan Province) became a Bhikkhu (Buddhist monk) at a young age. When he grew up, he traveled to places where sutras were lectured. Later, he visited Chan Master Yuanwu at Jiangshan. At that time, Chan Master Foxing was the Zuo Yuan (the head seat in the monastery responsible for lecturing on the sutras), and Zhong'an asked him for instruction.
。即領旨。逮佛性住德山。遣師至鐘阜。通嗣書。圓悟問曰。千里馳來。不辱宗風。公案現成。如何通訊。師曰。覿面相呈。更無回互。曰此是德山底。那個是上座底。師曰。豈有第二人。曰背後底聻。師投書。圓悟笑曰。作家禪客。天然有在。師曰。付與蔣山。次至僧堂前。師捧書問訊首座。首座曰。玄沙白紙。此自何來。師曰。久默斯要。不務速說。今日拜呈。幸希一覽。首座便喝。師曰。作家首座。首座又喝。師以書便打。首座擬議。師曰。未明三八九。不免自沉吟。師以書復打一下曰。接。時圓悟與佛眼見。圓悟曰。打我首座死了也。佛眼曰。官馬廝踢。有甚憑據。師曰。說甚官馬廝踢。正是龍象蹴踏。圓悟喚師至曰。我五百人首座。你為甚麼打他。曰和尚也須吃一頓始得。圓悟顧佛眼吐舌。佛眼曰。未在。卻顧師問曰。空手把鋤頭。步行騎水牛。人從橋上過。橋流水不流。意作么生。師鞠躬曰。所供並是詣實。佛眼笑曰。元來是屋裡人○又往見五祖自和尚。通法眷書。五祖曰。書里說個甚麼。師曰。文彩已彰。曰畢竟說個甚麼。師曰。當陽揮寶劍。曰近前來。這裡不識幾個字。師曰。莫詐敗。五祖顧侍者曰。是那裡僧。曰此上座。向曾在和尚會下去。五祖曰。怪得恁么滑頭。師曰。被和尚鈍置來。五祖乃將
【現代漢語翻譯】 他立刻領命，逮捕了佛性，讓他住在德山（地名）。派遣這位禪師前往鐘阜（地名），遞交通嗣書信。圓悟（人名）問道：『千里迢迢趕來，沒有辱沒宗風。公案現成，如何通訊？』 禪師說：『覿面相呈，更無回互。』 圓悟說：『這是德山的，哪個是上座（對僧人的尊稱）的？』 禪師說：『豈有第二人？』 圓悟說：『那背後底呢？』 禪師投書。圓悟笑著說：『作家禪客，天然有在。』 禪師說：『付與蔣山（地名）。』 接著來到僧堂前，禪師捧著書信問候首座（寺院中職位名）。首座說：『玄沙（人名）白紙，此自何來？』 禪師說：『久默斯要，不務速說。今日拜呈，幸希一覽。』 首座便喝斥。禪師說：『作家首座。』 首座又喝斥。禪師用書信便打。首座想要辯解。禪師說：『未明三八九，不免自沉吟。』 禪師用書信又打了一下說：『接。』 當時圓悟與佛眼（人名）看見了。圓悟說：『打我首座死了也。』 佛眼說：『官馬廝踢，有甚憑據？』 禪師說：『說甚官馬廝踢，正是龍象蹴踏。』 圓悟叫禪師來說：『我五百人首座，你為什麼打他？』 禪師說：『和尚也須吃一頓始得。』 圓悟看著佛眼吐舌。佛眼說：『未在。』 卻看著禪師問道：『空手把鋤頭，步行騎水牛。人從橋上過，橋流水不流。意作么生？』 禪師鞠躬說：『所供並是詣實。』 佛眼笑著說：『元來是屋裡人。』 又前往拜見五祖自和尚（人名），遞交法眷書信。五祖說：『書里說個甚麼？』 禪師說：『文彩已彰。』 五祖說：『畢竟說個甚麼？』 禪師說：『當陽揮寶劍。』 五祖說：『近前來，這裡不識幾個字。』 禪師說：『莫詐敗。』 五祖看著侍者說：『是那裡僧？』 侍者說：『此上座，向曾在和尚會下去。』 五祖說：『怪得恁么滑頭。』 禪師說：『被和尚鈍置來。』 五祖於是將
【English Translation】 Immediately, he received the order and arrested Foxing (a person's name), housing him at Mount Deshan (a place name). He dispatched the monk to Zhongfu (a place name) to deliver the letter of correspondence. Yuanwu (a person's name) asked: 'Traveling a thousand miles, you have not disgraced the lineage. The public case is ready, how do you communicate?' The monk said: 'Presenting it face to face, there is no ambiguity.' Yuanwu said: 'This is Deshan's, which is the senior monk's?' The monk said: 'How could there be a second person?' Yuanwu said: 'What about the one behind?' The monk presented the letter. Yuanwu laughed and said: 'A true Zen practitioner, naturally present.' The monk said: 'Entrusted to Jiangshan (a place name).' Then he arrived in front of the monks' hall. The monk, holding the letter, greeted the head monk (a position in the temple). The head monk said: 'Xuansha's (a person's name) blank paper, where does this come from?' The monk said: 'Long silence is essential, not rushing to speak. Today I present it, hoping for a glance.' The head monk then shouted. The monk said: 'A true head monk.' The head monk shouted again. The monk hit him with the letter. The head monk intended to argue. The monk said: 'Not understanding three, eight, nine, inevitably self-muttering.' The monk hit him again with the letter, saying: 'Receive.' At that time, Yuanwu and Foyan (a person's name) saw it. Yuanwu said: 'You have beaten my head monk to death!' Foyan said: 'Official horses kicking each other, what evidence is there?' The monk said: 'What official horses kicking each other, it is precisely dragons and elephants trampling.' Yuanwu called the monk and said: 'My head monk of five hundred people, why did you hit him?' The monk said: 'The abbot also deserves a beating.' Yuanwu looked at Foyan and stuck out his tongue. Foyan said: 'Not yet.' Then he looked at the monk and asked: 'Empty-handed holding a hoe, walking riding a water buffalo. People pass over the bridge, the bridge flows but the water does not. What is the meaning?' The monk bowed and said: 'All offerings are truthful.' Foyan laughed and said: 'Originally, you are one of us.' He also went to see Abbot Wuzu Zi (a person's name) and delivered the letter of Dharma relatives. Wuzu said: 'What does the letter say?' The monk said: 'The literary talent is already evident.' Wuzu said: 'What does it ultimately say?' The monk said: 'Brandishing the precious sword at Dangyang.' Wuzu said: 'Come closer, I don't recognize a few words here.' The monk said: 'Don't pretend to be defeated.' Wuzu looked at the attendant and said: 'Where is this monk from?' The attendant said: 'This senior monk once attended the abbot's assembly.' Wuzu said: 'No wonder he is so slippery.' The monk said: 'I have been dulled by the abbot.' Wuzu then took
書于香爐上熏曰。南無三曼多沒陀南。師近前彈指而已。五祖便開書。回德山日。佛果佛眼皆有偈送之未幾靈巖虛席。衲子投牒乞師住持。遂師法焉。
國清行機禪師(護國元法嗣)
臺州國清簡堂行機禪師。本郡人。姓楊氏。才壓儒林。年二十五。棄妻孥學出世法。晚見此庵。密有契證。出應莞山。刀耕火種單丁者。一十七年。嘗有偈曰。地爐無火客囊空。雪似楊華落歲窮。拾得斷麻穿壞衲。不知身在寂寥中。每謂人曰。某猶未穩在。豈以住山樂吾事邪。一日偶看斫樹倒地。忽然大悟。平昔礙膺之物。泮然冰釋。未幾有江州圓通之命。乃曰。吾道將行。即欣然曳杖而去。登座說法曰。圓通不開生藥鋪。單單隻賣死貓頭。不知那個無思算。吃著通身冷汗流○室中常舉苕帚柄。問學者曰。依俙苕帚柄。彷彿赤斑蛇。眾皆下語不契。有僧請益。師示以頌曰。依俙苕帚柄。彷彿赤斑蛇。棒下無生忍。臨機不識爺○淳熙己亥八月朔。示微疾。染翰別郡守曾公。逮夜半書偈辭眾曰。鐵樹開華。雄雞生卵。七十二年。搖籃繩斷。擲筆示寂。
覺阿上人(靈隱遠法嗣)
覺阿上人。日本國滕氏子也。十四得度。受具。習大小乘有聲。二十九。屬商者自中都回。言禪宗之盛。覺阿奮然拉法弟金慶。航海而來。
【現代漢語翻譯】 現代漢語譯本：在香爐上熏著寫好的字，唸誦『南無三曼多沒陀南』（普遍的智慧）。老師走上前彈了一下手指。五祖便打開書。回到德山時（唐朝），佛果和佛眼都有偈語相送。不久，靈巖寺的住持位置空缺，僧人們遞交申請，請求老師來主持。於是老師便遵循佛法。
國清行機禪師（護國元法嗣）
臺州國清簡堂行機禪師，是本郡人，姓楊。才華蓋過儒生，二十五歲時，拋棄妻子兒女，學習出世之法。晚年拜見此庵禪師，秘密地得到了印證。後來去莞山應邀擔任住持。像農夫一樣耕田種地，獨自一人生活了十七年。曾經有偈語說：『地爐沒有火，行囊空空如也，雪花像楊花一樣飄落，一年將盡。撿起斷麻來穿補破舊的僧衣，不知道自己身在寂寥之中。』他經常對人說：『我還沒有真正安定下來，難道會以住山為樂嗎？』有一天，偶然看到砍樹倒地，忽然大悟，平素阻礙胸懷的東西，像冰一樣融化了。不久，有江州圓通寺的邀請，於是說：『我的道將要實行了。』就高興地拄著枴杖去了。登上法座說法：『圓通寺不開生藥鋪，單單隻賣死貓頭。不知道哪個沒有思量的人，吃了會全身冒冷汗。』禪房裡常常舉起苕帚柄，問學人說：『依稀是苕帚柄，彷彿是赤斑蛇。』大家回答的都不合他的意思。有僧人請教，老師用頌語開示說：『依稀是苕帚柄，彷彿是赤斑蛇。棒下沒有生忍，臨機不認識爺。』淳熙己亥年（1179年）八月初一，略微感到不適，寫字告別郡守曾公，到了半夜寫下偈語辭別眾人說：『鐵樹開花，雄雞生卵，七十二年，搖籃繩斷。』扔下筆就圓寂了。
覺阿上人（靈隱遠法嗣）
覺阿上人，是日本國滕氏的兒子。十四歲出家，受了具足戒，學習大小乘佛法很有名聲。二十九歲時，有商人從中都回來，說禪宗非常興盛。覺阿奮發起來，拉著法弟金慶，乘船渡海而來。
【English Translation】 English version: He wrote on incense burner and fumigated it, reciting 'Namo Samanta Buddhanam' (Universal Wisdom). The master stepped forward and snapped his fingers. The Fifth Patriarch then opened the book. Upon returning to Deshan (Tang Dynasty), both Foguo and Foyan composed verses to send him off. Not long after, the position of abbot at Lingyan Monastery became vacant, and monks submitted requests, asking the master to take over. Thus, the master followed the Dharma.
Chan Master Xingji of Guoqing (Successor of Huguo Yuan)
Chan Master Xingji of Jiantang, Guoqing Monastery in Taizhou, was a native of this prefecture, surnamed Yang. His talent surpassed that of Confucian scholars. At the age of twenty-five, he abandoned his wife and children to study the Dharma of liberation. In his later years, he met Chan Master C庵, and secretly received confirmation. Later, he went to Wanshan at the invitation to serve as abbot. He farmed and cultivated the land like a peasant, living alone for seventeen years. He once had a verse saying: 'The earth stove has no fire, the bag is empty, snow falls like willow catkins, the year is coming to an end. Picking up broken hemp to mend worn-out robes, not knowing that I am in solitude.' He often said to people: 'I am not yet truly settled, how could I take pleasure in living in the mountains?' One day, he happened to see a tree being felled and falling to the ground, and suddenly he had a great enlightenment. The things that had been hindering his chest melted away like ice. Not long after, he received an invitation from Yuantong Monastery in Jiangzhou, so he said: 'My path is about to be practiced.' He happily went there with his staff. Ascending the Dharma seat, he said: 'Yuantong Monastery does not open a herbal medicine shop, it only sells dead cat heads. I don't know who is without thought, eating it will cause a cold sweat all over the body.' In the meditation room, he often raised a broom handle and asked the students: 'Faintly it is a broom handle, vaguely it is a red-spotted snake.' Everyone's answers did not match his meaning. A monk asked for instruction, and the master instructed with a verse: 'Faintly it is a broom handle, vaguely it is a red-spotted snake. There is no patience under the stick, at the moment of opportunity, not recognizing the father.' On the first day of the eighth month of Chunxi Jihai year (1179), he felt slightly unwell, wrote a letter to bid farewell to Prefect Zeng, and at midnight wrote a verse to bid farewell to everyone, saying: 'The iron tree blooms, the rooster lays eggs, seventy-two years, the cradle rope is broken.' He threw down his pen and passed away.
Superior Jue'a (Successor of Lingyin Yuan)
Superior Jue'a was the son of the Teng family in Japan. He became a monk at the age of fourteen, received the full precepts, and was famous for studying the Mahayana and Hinayana Buddhist teachings. At the age of twenty-nine, a merchant returned from Zhongdu, saying that Zen Buddhism was very prosperous. Jue'a became enthusiastic and pulled his Dharma brother Jinqing, and sailed across the sea.
袖香拜靈隱佛海禪師。佛海問其來。覺阿輒書而對。復書曰。我國無禪宗。唯講五宗經論。國主無姓氏。號金輪王。以嘉應改元。舍位出家名行真。年四十四。王子七歲令受位。今已五載。度僧無進納。而講義高者賜之。某等仰服聖朝遠公禪師之名。特詣丈室禮拜。愿傳心印。以度迷津。且如心佛及眾生。是三無差別。離相離言。假言顯之。禪師如何開示。佛海曰。眾生虛妄見。見佛見世界。覺阿書曰。無明因何而有。佛海便打。覺阿即命佛海升座決疑。明年秋辭游金陵。抵長蘆江岸。聞鼓聲忽大悟。始知佛海垂手旨趣。
內翰曾開居士(靈隱遠法嗣)
內翰曾開居士。字天游。久參圓悟。暨往來大慧之門有日矣。紹興辛未。佛海補三衢光孝。公與超然居士趙公訪之。問曰。如何是善知識。佛海曰。燈籠露柱。貓兒狗子。公曰。為甚麼贊即歡喜。毀即煩惱。佛海曰。侍郎曾見善知識否。公曰。某三十年參問。何言不見。佛海曰。向歡喜處見。煩惱處見。公擬議。佛海震聲便喝。公擬對。佛海曰。開口底不是。公惘然。佛海召曰。侍郎向甚麼處去也。公猛省。遂點頭。說偈曰。咄哉瞎驢。叢林妖孽。震地一聲。天機漏泄。有人更問意如何。拈起拂子劈口截。佛海曰。也祇得一橛。
知府葛郯居士(靈
【現代漢語翻譯】 現代漢語譯本： 袖香拜見靈隱佛海禪師。佛海問他從哪裡來。覺阿寫字回答。又寫道：『我國沒有禪宗，只講五宗經論。國主沒有姓氏，號金輪王，以嘉應（年號）(公元紀年不詳)改元。捨棄王位出家，法名行真，年四十四歲。王子七歲時令其繼位，至今已經五年。度僧沒有進納（指交錢才能當和尚的制度），而是講義高深的人才會被賜予（稱號或獎勵）。我們仰慕聖朝遠公禪師的名聲，特地到您的丈室來禮拜，希望您能傳授心印，以度過迷途。比如心、佛及眾生，這三者沒有差別，要離相離言，用假言來顯明它。禪師您如何開示？』佛海說：『眾生有虛妄的見解，所以會見到佛，見到世界。』覺阿寫道：『無明因何而有？』佛海隨即打了他。覺阿就請佛海升座解答疑問。第二年秋天，覺阿告辭，前往金陵遊歷，抵達長蘆江岸，聽到鼓聲忽然大悟，這才明白佛海禪師垂手（示現）的旨趣。
內翰曾開居士（靈隱遠禪師的法嗣）
內翰曾開居士，字天游，長期參學圓悟禪師，並且往來於大慧禪師門下已經很久了。紹興辛未年(公元1151年)，佛海禪師補任三衢光孝寺住持，曾開居士與超然居士趙公一同拜訪他。曾開居士問道：『什麼是善知識？』佛海禪師說：『燈籠、露柱、貓兒、狗子。』曾開居士說：『為什麼讚揚就歡喜，譭謗就煩惱？』佛海禪師說：『侍郎您見過善知識嗎？』曾開居士說：『我參問三十年，怎麼能說沒見過？』佛海禪師說：『在歡喜處見，在煩惱處見。』曾開居士正要思量，佛海禪師大喝一聲。曾開居士想要回答，佛海禪師說：『開口就不是了。』曾開居士茫然不知所措。佛海禪師呼喚道：『侍郎您要到哪裡去啊？』曾開居士猛然醒悟，於是點頭，說了偈語：『咄哉瞎驢，叢林妖孽。震地一聲，天機漏泄。有人更問意如何，拈起拂子劈口截。』佛海禪師說：『也只得到一截。』
知府葛郯居士（靈隱遠法嗣）
【English Translation】 English version: Xiu Xiang paid respects to Chan Master Fohai of Lingyin Temple. Fohai asked him where he came from. Jue A wrote in response. He further wrote: 'Our country has no Chan school, only lectures on the Five Schools' scriptures and treatises. The ruler has no surname, and is called the Golden Wheel King, who changed the era name to Jiaying (era name) (year unknown). He abandoned his throne to become a monk, with the Dharma name Xingzhen, at the age of forty-four. When the prince was seven years old, he was ordered to succeed to the throne, and it has been five years now. The ordination of monks does not involve payment (referring to the system where one had to pay to become a monk), but those who are proficient in lecturing on the scriptures are rewarded. We admire the name of Chan Master Yuangong of the Holy Dynasty, and have come to your abbot's room to pay respects, hoping that you can transmit the mind-seal to help us cross the sea of delusion. For example, the mind, the Buddha, and sentient beings are not different. One must be free from characteristics and words, using provisional words to reveal it. How does the Chan Master enlighten us?' Fohai said, 'Sentient beings have false views, so they see the Buddha and see the world.' Jue A wrote, 'Why does ignorance arise?' Fohai then struck him. Jue A then requested Fohai to ascend the seat to resolve his doubts. The following autumn, Jue A bid farewell and traveled to Jinling, arriving at the shore of the Changlu River. Hearing the sound of the drum, he suddenly had a great enlightenment, and then he understood the purpose of Chan Master Fohai's hands-on (manifestation).
Layman Zeng Kai, Neihan (a title), (Dharma successor of Lingyin Yuan)
Layman Zeng Kai, Neihan, styled Tianyou, had long studied with Chan Master Yuanwu, and had been visiting the gate of Chan Master Dahui for a long time. In the Xinwei year of Shaoxing (1151 AD), Fohai was appointed abbot of Guangxiao Temple in Sanqu. Layman Zeng Kai and Layman Chao Ran, Zhao Gong, visited him together. Layman Zeng Kai asked, 'What is a good advisor?' Fohai said, 'Lanterns, pillars, cats, and dogs.' Layman Zeng Kai said, 'Why is it that one is happy when praised and annoyed when slandered?' Fohai said, 'Have you ever seen a good advisor, Sir?' Layman Zeng Kai said, 'I have been asking for thirty years, how can you say I have not seen one?' Fohai said, 'Seen in the place of happiness, seen in the place of annoyance.' Layman Zeng Kai was about to ponder, Fohai shouted loudly. Layman Zeng Kai wanted to answer, Fohai said, 'What is spoken is not it.' Layman Zeng Kai was at a loss. Fohai called out, 'Where are you going, Sir?' Layman Zeng Kai suddenly awoke, and then nodded, saying a verse: 'Alas, blind donkey, monstrous creature of the monastery. A sound shakes the earth, the heavenly secrets are revealed. If someone asks what the meaning is, pick up the whisk and cut it off.' Fohai said, 'You only get one piece.'
Prefect Ge Tan, Layman (Dharma successor of Lingyin)
隱遠法嗣)
知府葛郯居士。字謙問。號信齋。少擢上第。玩意禪悅。首謁無庵全禪師求指南。無庵令究即心即佛。久無所契。請曰。師有何方便。使某得入。無庵曰。居士太無厭生。已而佛海來居劍池公因從游。乃舉無庵所示之語。請為眾普說。佛海發揮之曰。即心即佛眉拖地。非心非佛雙眼橫蝴蝶夢中家萬里。子規枝上月三更。留旬日而後返。一日舉不是心不是佛不是物。豁然頓明。頌曰。非心非佛亦非物。五鳳樓前山突兀。艷陽影里倒翻身。野狐跳入金毛窟。無庵肯之。即遣書頌呈佛海。佛海報曰。此事非紙筆可既。居士能過我。當有所聞矣。遂復至虎丘。佛海迎之曰。居士見處。止可入佛境界。入魔境界猶未得在。公加禮不已。佛海正容曰。何不道金毛跳入野狐窟。公乃痛領。嘗問諸禪曰。夫婦二人相打。通兒子作證。且道。證父即是。證母即是。或庵體禪師著語曰。小出大遇。淳熙六年。守臨川。八年感疾。一夕忽索筆書偈曰。大洋海里打鼓。須彌山上聞鐘。業鏡忽然撲破。翻身透出虛空。召僚屬示之曰。生之與死。如晝與夜。無足怪者。若以道論。安得生死。若作生死會。則去道遠矣。語畢端坐而化。
徑山寶印禪師(華藏民法嗣)
臨安府徑山別峰寶印禪師。嘉州李氏子。從德山清
【現代漢語翻譯】 現代漢語譯本 隱遠法嗣
知府葛郯（gé tán）居士，字謙問，號信齋。年輕時高中進士，喜歡禪悅。最初拜見無庵全（wú ān quán）禪師，請求指點。無庵（wú ān）令他參究『即心即佛』。很久沒有領悟。於是請教說：『禪師有什麼方便法門，能使我得以入門？』無庵（wú ān）說：『居士你太貪生了。』不久，佛海（fó hǎi）禪師來到劍池，葛郯（gé tán）於是跟隨他遊學。便舉出無庵（wú ān）所示的『即心即佛』之語，請佛海（fó hǎi）為大家普遍解說。佛海（fó hǎi）發揮說：『即心即佛眉拖地，非心非佛雙眼橫。蝴蝶夢中家萬里，子規枝上月三更。』住了十幾天后返回。一天，葛郯（gé tán）舉出『不是心不是佛不是物』，豁然頓悟。作頌說：『非心非佛亦非物，五鳳樓前山突兀。艷陽影里倒翻身，野狐跳入金毛窟。』無庵（wú ān）認可了他的見解。隨即寫信和頌呈給佛海（fó hǎi）。佛海（fó hǎi）回覆說：『此事非紙筆可以窮盡。居士你能超過我，當有所聞。』於是再次前往虎丘。佛海（fó hǎi）迎接他說：『居士你所見的，只可以進入佛的境界，進入魔的境界還未得到。』葛郯（gé tán）更加恭敬地行禮。佛海（fó hǎi）嚴肅地說：『何不道金毛跳入野狐窟？』葛郯（gé tán）於是徹底領悟。曾經問眾禪師說：『夫婦二人相打，叫兒子作證。且說，證明父親是對的，還是證明母親是對的？』或庵體（huò ān tǐ）禪師批註說：『小出大遇。』淳熙六年（1179年），擔任臨川太守。淳熙八年（1181年）感到疾病。一天晚上忽然索要筆墨寫偈說：『大洋海里打鼓，須彌山上聞鐘。業鏡忽然撲破，翻身透出虛空。』召集僚屬給他們看，說：『生與死，如同晝與夜，沒有什麼值得奇怪的。如果從道義上來說，哪裡會有生死？如果執著于生死，那就離道遠了。』說完端坐而逝。
徑山寶印禪師(華**法嗣)
臨安府徑山別峰寶印禪師，嘉州李氏之子，跟隨德山清（dé shān qīng）禪師。
【English Translation】 English version Yinyuan Dharma Successor
Layman Ge Tan (葛郯), Prefect, styled Qianwen (謙問), named Xinzhai (信齋), excelled in the imperial examination at a young age and delighted in Chan practice. He first visited Chan Master Wu'an Quan (無庵全), seeking guidance. Wu'an (無庵) instructed him to investigate 'Mind is Buddha.' After a long time without any realization, he asked, 'Master, what expedient means do you have to enable me to enter?' Wu'an (無庵) said, 'Layman, you are too attached to life.' Later, Chan Master Fohai (佛海) came to reside at Jianchi, and Ge Tan (葛郯) followed him. He then brought up the saying 'Mind is Buddha' shown by Wu'an (無庵), asking Fohai (佛海) to explain it universally for the assembly. Fohai (佛海) elaborated, saying, 'Mind is Buddha, eyebrows drag on the ground; not mind, not Buddha, eyes are horizontal. In a butterfly dream, home is ten thousand miles away; the cuckoo sings on the branch, the moon is in its third watch.' He stayed for ten days before returning. One day, he brought up 'Not mind, not Buddha, not thing,' and suddenly attained enlightenment. He composed a verse saying, 'Not mind, not Buddha, not thing, the mountain stands abruptly before the Five Phoenix Tower. In the shadow of the bright sun, turn upside down; the wild fox jumps into the golden lion's den.' Wu'an (無庵) acknowledged his understanding. He immediately sent a letter and the verse to Fohai (佛海). Fohai (佛海) replied, 'This matter cannot be exhausted by paper and pen. If the Layman can surpass me, he will hear something.' Thereupon, he went to Tiger Hill again. Fohai (佛海) greeted him, saying, 'What the Layman sees can only enter the realm of Buddha; entering the realm of demons has not yet been attained.' Ge Tan (葛郯) paid even more respectful obeisance. Fohai (佛海) said sternly, 'Why not say the golden lion jumps into the wild fox's den?' Ge Tan (葛郯) then thoroughly understood. He once asked the Chan masters, 'A husband and wife are fighting, and they call their son to testify. Tell me, is he testifying for the father or testifying for the mother?' Chan Master Huo'an Ti (或庵體) commented, 'Small departure, great encounter.' In the sixth year of Chunxi (1179 AD), he served as the governor of Linchuan. In the eighth year of Chunxi (1181 AD), he felt ill. One evening, he suddenly asked for a brush and wrote a verse saying, 'Drumming in the great ocean, hearing the bell on Mount Sumeru. The mirror of karma suddenly shatters, turning over and breaking through the void.' He summoned his colleagues to show them, saying, 'Life and death are like day and night, there is nothing strange about them. If we discuss it from the perspective of the Dao, where would there be life and death? If you cling to life and death, then you are far from the Dao.' After speaking, he sat upright and passed away.
Chan Master Baoyin (寶印) of Jingshan (徑山) (Hua** Dharma Successor)
Chan Master Baoyin (寶印) of Biefeng (別峰) at Jingshan (徑山) in Lin'an Prefecture, was a son of the Li family of Jia Prefecture. He followed Chan Master Deshan Qing (德山清).
素得度。具戒后。聽華嚴起信。既盡其說。棄依密印于中峰。一日密印舉。僧問巖頭。起滅不停時如何。巖頭叱曰。是誰起滅。師啟悟即首肯。會圓悟歸昭覺。密印遣師往省。因隨眾入室。圓悟問。從上諸聖。以何接人。師豎拳。圓悟曰。此是老僧用底。作么生是從上諸聖用底。師以拳揮之。圓悟亦舉拳相交。大笑而止○后至徑山謁大慧。大慧問。甚處來。師曰西川。大慧曰。未出劍門關。與汝三十棒了也。師曰。不合起動和尚。大慧忻然。掃室延之。
楚安慧方禪師(文殊道法嗣)
潭州楚安慧方禪師。本郡許氏子。參道禪師于大別。未幾改寺為神霄宮。附商舟過湘南。舟中聞岸人操鄉音。厲聲云叫那。由是有省。即說偈曰。沔水江心喚一聲。此時方得契平生。多年相別重相見。千聖同歸一路行。
文殊思業禪師(文殊道法嗣)
常德府文殊思業禪師。世為屠宰。一日戮豬次。忽洞徹心源。即棄業為比丘。述偈曰。昨日夜叉心。今朝菩薩面。菩薩與夜叉。不隔一條線。往見文殊。文殊曰。你正殺豬時。見個甚麼。便乃剃頭行腳。師遂作鼓刀勢。文殊喝曰。這屠兒。參堂去。師便下參堂。
待制潘良貴居士(佛燈珣法嗣)
待制潘良貴居士。字義榮。年四十。迴心祖闈。所至掛
【現代漢語翻譯】 現代漢語譯本 素得度（不詳）。具戒后，聽聞《華嚴經》和《大乘起信論》，通曉其中要義。之後捨棄，轉而依止中峰和尚修習密印。一日，密印和尚舉揚公案，有僧人問巖頭和尚：『起滅不停時如何？』巖頭和尚呵斥道：『是誰起滅？』慧方禪師因此有所領悟，點頭稱是。後來圓悟和尚回到昭覺寺，密印和尚派遣慧方禪師前去參拜。一次跟隨大眾進入方丈室，圓悟和尚問道：『從上諸聖，以何接人？』慧方禪師豎起拳頭。圓悟和尚說：『這是老僧我所用的，那麼從上諸聖用的是什麼？』慧方禪師用拳頭揮打。圓悟和尚也舉起拳頭相交，然後大笑而止。之後慧方禪師前往徑山拜見大慧宗杲禪師。大慧宗杲禪師問道：『從哪裡來？』慧方禪師說：『西川。』大慧宗杲禪師說：『還未出劍門關，就該打你三十棒了。』慧方禪師說：『不該驚動和尚。』大慧宗杲禪師非常高興，打掃房間迎接他。
楚安慧方禪師(文殊道法嗣)
潭州楚安慧方禪師，是本郡許氏之子。在大別山參問道禪師。不久，道禪師將寺廟改為神霄宮。慧方禪師跟隨商船經過湘南，在船中聽到岸邊的人用鄉音大聲喊叫『叫那』。因此有所領悟，於是說偈語道：『沔水江心喚一聲，此時方得契平生。多年相別重相見，千聖同歸一路行。』
文殊思業禪師(文殊道法嗣)
常德府文殊思業禪師，世代以屠宰為業。一日殺豬時，忽然洞徹心源，於是放棄屠宰業出家為比丘，作偈語道：『昨日夜叉心，今朝菩薩面。菩薩與夜叉，不隔一條線。』前往拜見文殊禪師，文殊禪師問道：『你正在殺豬時，見到了什麼？』於是為他剃度，讓他開始行腳。慧方禪師於是作出揮刀的姿勢，文殊禪師喝道：『這屠夫，去參堂！』慧方禪師便去參堂。
待制潘良貴居士(佛燈珣法嗣)
待制潘良貴居士，字義榮。四十歲時，迴歸佛門。所到之處
【English Translation】 English version Su Dede (unknown). After receiving full ordination, he listened to the Avatamsaka Sutra (Flower Garland Sutra) and the Awakening of Faith in the Mahayana, fully understanding their teachings. Later, he abandoned them and turned to practice the secret seal (密印) under Master Zhongfeng. One day, Master Miyin raised a public case, and a monk asked Master Yantou: 'What about when arising and ceasing never stop?' Master Yantou scolded: 'Who is arising and ceasing?' Thereupon, Huifang Chan Master had some understanding and nodded in agreement. Later, when Master Yuanwu returned to Zhaojue Temple, Master Miyin sent Huifang Chan Master to pay respects. Once, following the assembly into the abbot's room, Master Yuanwu asked: 'How do all the sages of the past receive people?' The Master raised his fist. Master Yuanwu said: 'This is what this old monk uses, so what do all the sages of the past use?' The Master waved his fist at him. Master Yuanwu also raised his fist in response, and then stopped with a great laugh. Later, Huifang Chan Master went to Mount Jing to visit Dahui Zonggao Chan Master. Dahui Zonggao Chan Master asked: 'Where do you come from?' The Master said: 'From Xichuan.' Dahui Zonggao Chan Master said: 'Before even leaving the Jianmen Pass, you deserve thirty blows.' The Master said: 'I shouldn't have disturbed the venerable monk.' Dahui Zonggao Chan Master was very pleased and cleaned the room to welcome him.
Chan Master Chu'an Huifang of Tanzhou (Lineage of Manjusri's Dharma)
Chan Master Chu'an Huifang of Tanzhou was a son of the Xu family from this prefecture. He studied with Chan Master Dao at Dabie Mountain. Not long after, Dao Chan Master converted the temple into a Shenxiao Palace. Huifang Chan Master followed a merchant ship passing through Southern Xiang. On the ship, he heard people on the shore shouting 'Jiao Na' loudly in their local dialect. From this, he had some understanding, and then spoke the following verse: 'Calling out once from the heart of the Mian River, at this moment, I finally accord with my lifelong aspiration. After many years of separation, we meet again, a thousand sages return together on the same path.'
Chan Master Wenshu Siye of Changde Prefecture (Lineage of Manjusri's Dharma)
Chan Master Wenshu Siye of Changde Prefecture, his family had been butchers for generations. One day, while slaughtering a pig, he suddenly thoroughly penetrated the source of his mind. He then abandoned his profession and became a bhiksu (Buddhist monk), composing the following verse: 'Yesterday, the heart of a yaksha (demon); today, the face of a bodhisattva (enlightened being). Bodhisattva and yaksha are not separated by even a single line.' He went to see Chan Master Wenshu, who asked: 'When you were slaughtering pigs, what did you see?' Thereupon, he shaved his head and began to travel. The Master then made a gesture of wielding a knife. Chan Master Wenshu shouted: 'This butcher, go to the meditation hall!' The Master then went to the meditation hall.
Layman Pan Liangui, Attendant-in-Waiting (Dharma Heir of Buddha Lamp Xun)
Layman Pan Liangui, Attendant-in-Waiting, his courtesy name was Yirong. At the age of forty, he turned his heart back to the ancestral gate. Wherever he went
缽。隨眾參扣。后依佛燈。久之不契。因訴曰。某祇欲死去時如何。佛燈曰。好個封皮。且留著使用。而今不了。不當後去。忽被他換卻封皮。卒無整理處。公又以南泉斬貓兒話。問曰。某看此甚久。終未透徹。告和尚慈悲。佛燈曰。你祇管理會別人家貓兒。不知走卻自家狗子。公于言下如醉醒。
無為守緣禪師(泐潭明法嗣)
漢州無為隨庵守緣禪師。本郡人。姓史氏。年十三病目。去依棲禪慧目能禪師。圓具。出峽至寶峰。值寶峰上堂。舉永嘉曰。一月普現一切水。一切水月一月攝。師聞釋然領悟。
云居德升禪師(龍翔圭法嗣)
南康軍云居頑庵德升禪師。漢州何氏子。謁文殊道禪師。問佛法省要。文殊示偈曰。契丹打破波斯寨。奪得寶珠村裡賣。十字街頭窮乞兒。腰間掛個風流袋。師擬對。文殊曰莫錯。師退參三年。方得旨趣。往見佛性。機不投。入閩至鼓山禮覲。便問。國師不跨石門句。意旨如何。竹庵應聲喝曰。閑言語。師即領悟。
狼山慧溫禪師(龍翔圭法嗣)
通州狼山蘿庵慧溫禪師。福州人。姓鄭氏。遍參諸老。晚依竹庵于東林。未幾竹庵謝事。復謁高庵悟。南華昺。草堂清。皆蒙賞識。會竹庵徙閩之乾元。師歸省次。竹庵問。情生智隔。想變體殊。不用停
【現代漢語翻譯】 現代漢語譯本 缽（bō，梵語patra的音譯，指出家人所用的食器）。隨眾參扣。后依佛燈（一位禪師的名字）。久之不契。因此訴說道：『我只想知道死去的時候該怎麼辦。』佛燈說：『好一個封皮，且留著使用。如今不了悟，不應當死後才去了悟。』（否則）忽然被他換卻封皮（指換了身體），最終沒有整理的地方。公又以南泉斬貓兒話（一個著名的禪宗公案）問（佛燈）道：『我看這個很久了，始終沒有透徹，請和尚慈悲開示。』佛燈說：『你只管理會別人家的貓兒，不知道走卻自家狗子。』公于言下如醉醒。
無為守緣禪師(泐潭明（Lètán Míng）法嗣)
漢州無為隨庵守緣禪師，本郡人，姓史氏。十三歲時眼睛生病，去依止棲禪慧目能禪師。圓具（受具足戒）。出峽至寶峰，遇到寶峰上堂，舉永嘉（永嘉玄覺，禪宗六祖慧能的弟子）的話說：『一月普現一切水，一切水月一月攝。』禪師聽了豁然領悟。
云居德升禪師(龍翔圭（Lóngxiáng Guī）法嗣)
南康軍云居頑庵德升禪師，漢州何氏子。拜見文殊道禪師，問佛法精要。文殊示偈說：『契丹打破波斯寨，奪得寶珠村裡賣，十字街頭窮乞兒，腰間掛個風流袋。』禪師想要回答，文殊說：『莫錯。』禪師退回參究三年，才領會旨趣。前往拜見佛性，但機緣不投合。入閩至鼓山禮拜，便問：『國師不跨石門句，意旨如何？』竹庵應聲喝道：『閑言語。』禪師當下領悟。
狼山慧溫禪師(龍翔圭（Lóngxiáng Guī）法嗣)
通州狼山蘿庵慧溫禪師，福州人，姓鄭氏。遍參諸位老禪師，晚年依止竹庵于東林。沒多久竹庵卸任，禪師又拜見高庵悟、南華昺、草堂清，都蒙受他們的賞識。適逢竹庵遷往閩地的乾元，禪師回家探親，竹庵問：『情生智隔，想變體殊，不用停（留）。』
【English Translation】 English version Patra (Sanskrit for 'bowl,' referring to the eating utensil used by monks). He participated in the communal meals. Later, he relied on Fodeng (a Chan master's name). After a long time without realization, he complained, 'I only want to know what to do when I die.' Fodeng said, 'A good cover, keep it for use. If you don't understand now, you shouldn't wait until after death to understand.' (Otherwise) Suddenly it will be replaced (referring to the body), and there will be no place to sort things out. The monk then used the story of Nanquan cutting the cat (a famous Chan koan) to ask (Fodeng), 'I have been contemplating this for a long time, but I still haven't understood it thoroughly. Please, Master, have compassion and enlighten me.' Fodeng said, 'You only manage other people's cats, not knowing that your own dog has run away.' The monk awakened from his delusion upon hearing these words.
Chan Master Wuwu Shouyuan (Successor of Letan Ming)
Chan Master Shouyuan of Wuwu Suian in Hanzhou was a native of the prefecture, surnamed Shi. At the age of thirteen, he fell ill with an eye ailment and went to rely on Chan Master Huineng of Qichan Huimu. He received full ordination. He went out of the gorges to Baofeng, where he encountered Baofeng giving a lecture, quoting Yongjia (Yongjia Xuanjue, a disciple of the Sixth Patriarch Huineng): 'One moon universally appears in all waters, all water moons are contained in one moon.' The Chan master heard this and suddenly realized.
Chan Master Desheng of Yunju (Successor of Longxiang Gui)
Chan Master Desheng of Yunju Wan'an in Nankang Army was a son of the He family of Hanzhou. He visited Chan Master Wenshu Dao and asked about the essentials of the Buddha-dharma. Wenshu gave a verse saying: 'The Khitans broke through the Persian fortress, seized the treasure and sold it in the village. A poor beggar at the crossroads, with a romantic bag hanging from his waist.' The Chan master intended to respond, but Wenshu said, 'Don't be mistaken.' The Chan master retreated and contemplated for three years before understanding the meaning. He went to visit Foxing, but the opportunity did not align. He entered Fujian and went to Gushan to pay respects, and then asked, 'What is the meaning of the National Teacher not crossing the Stone Gate?' Zhuan shouted in response, 'Idle talk.' The Chan master immediately realized.
Chan Master Huiwen of Langshan (Successor of Longxiang Gui)
Chan Master Huiwen of Langshan Luo'an in Tongzhou was a native of Fuzhou, surnamed Zheng. He visited many old masters, and in his later years, he relied on Zhuan at Donglin. Not long after, Zhuan resigned, and the Chan master visited Gao'an Wu, Nanhua Bing, and Caotang Qing, all of whom appreciated him. When Zhuan moved to Qianyuan in Fujian, the Chan master returned home to visit his family, and Zhuan asked, 'When emotion arises, wisdom is separated; when thought changes, the body is different; no need to stop (stay).'
囚長智。道將一句來。師乃釋然。述偈曰。拶出通身是口。何妨罵雨訶風。昨夜前村猛虎。咬殺南山大蟲。竹庵首肯。
中際善能禪師(云居悟法嗣)
福州中際善能禪師。嚴陵人。往來龍門云居有年。未有所證。一日普請擇菜次。高庵忽以貓兒。擲師懷中。師擬議。高庵攔胸踏倒。於是大事洞明。
云居自圓禪師(云居悟法嗣)
南康軍云居普云自圓禪師。綿州雍氏子。出關南下。歷扣諸大尊宿。始詣龍門。一日于廊廡間。睹繪胡人有省。夜白高庵。高庵舉法眼偈曰。頭戴貂鼠帽。腰懸羊角錐。語不令人會。須得人譯之。復筴火示之曰。我為汝譯了也。於是大法明瞭。呈偈曰。外國言音不可窮。起云亭下一時通。口門廣大無邊際。吞盡楊岐栗棘蓬。高庵遣師依佛眼。佛眼謂曰。吾道東矣。
長蘆守仁禪師(烏巨行法嗣)
真州長蘆且庵守仁禪師。越之上虞人。依雪堂于烏巨。聞普說曰。今之兄弟做工夫。正如習射。先安其足。后習其法。后雖無心。以久習故。箭發皆中。喝一喝曰。只今箭發也。看看。師不覺倒身作避箭勢。忽大悟。
何山然首座(道場辯法嗣)
安吉州何山然首座。姑蘇人。侍正堂之久。入室次。正堂問。貓兒為甚麼偏愛捉老鼠。曰物見主眼卓
【現代漢語翻譯】 現代漢語譯本： 囚長智。有僧人問他一句佛法真諦。禪師於是豁然開悟。寫了一首偈頌說：『渾身上下都是口，又何妨罵風呵雨。昨夜前村的猛虎，咬死了南山的大蟲。』竹庵禪師表示認可。 福州中際善能禪師，嚴陵人。往來於龍門和云居山多年，沒有開悟。一天，在大眾一起擇菜的時候，高庵禪師忽然把一隻貓扔到他懷裡。禪師猶豫不決，高庵禪師攔胸把他踢倒。於是禪師徹底開悟。 南康軍云居普云自圓禪師，綿州雍氏人。出關南下，遍訪各位大德高僧。開始拜訪龍門禪師。一天在走廊裡，看到一幅描繪胡人的畫像，有所領悟。晚上告訴高庵禪師。高庵禪師舉法眼禪師的偈語說：『頭戴貂鼠帽，腰懸羊角錐。說的話沒人懂，需要人來翻譯。』又用火鉗示意他說：『我已經為你翻譯了。』於是禪師徹底明白了佛法真諦。呈上一首偈頌說：『外國的語言深奧難懂，在起云亭下一時貫通。口門廣大沒有邊際，吞盡了楊岐禪師的栗棘蓬。』高庵禪師派他去依止佛眼禪師。佛眼禪師說：『我的道傳到東方了。』 真州長蘆且庵守仁禪師，越州上虞人。依止雪堂禪師于烏巨山。聽到雪堂禪師開示說：『現在的修行人做功夫，就像練習射箭。先站穩腳跟，然後練習方法。之後即使無心，因為長期練習的緣故，箭發都能射中。』雪堂禪師喝一聲說：『現在箭發了！看看！』禪師不自覺地倒地做出躲避箭的姿勢，忽然大悟。 安吉州何山然首座，姑蘇人。侍奉正堂禪師很久。一次入室請教，正堂禪師問：『貓兒為什麼偏愛捉老鼠？』禪師回答說：『物見主眼卓(zhuó)。』
【English Translation】 English version: Prisoner Zhang Zhi. A monk asked him a sentence. The master was then enlightened. He wrote a verse saying, 'Every inch of my body is a mouth, so what if I scold the rain and rebuke the wind? Last night, the fierce tiger in the village in front, bit and killed the big worm in the South Mountain.' Abbot Zhu'an nodded in approval. Chan Master Zhongji Shanneng of Fuzhou (Successor of Yunju Wu): Chan Master Zhongji Shanneng of Fuzhou, was a native of Yanling. He traveled back and forth between Longmen and Yunju for many years without any enlightenment. One day, while everyone was picking vegetables, Chan Master Gao'an suddenly threw a cat into his arms. The master hesitated, and Chan Master Gao'an kicked him to the ground. Thereupon, he had a great enlightenment. Chan Master Ziyuan of Yunju, Nankang Army (Successor of Yunju Wu): Chan Master Ziyuan of Puyun, Yunju, Nankang Army, was a native of Yong in Mianzhou. He went south after leaving the pass, visiting various great venerable monks. He first visited Longmen. One day, in the corridor, he had an insight upon seeing a painting of a barbarian. That night, he told Gao'an. Gao'an quoted Chan Master Fayan's verse, 'Wearing a sable hat, with a sheep horn awl hanging from the waist. The words are incomprehensible, and must be translated.' He then showed him a fire tongs and said, 'I have translated it for you.' Thereupon, he fully understood the great Dharma. He presented a verse saying, 'Foreign languages are unfathomable, but are understood at once under the Qiyun Pavilion. The mouth is vast and boundless, swallowing all of Yangqi's chestnut thorns.' Gao'an sent him to rely on Chan Master Foyan. Chan Master Foyan said, 'My Dao has spread to the East.' Chan Master Shouren of Changlu (Successor of Wuju Xing): Chan Master Shouren of Qie'an, Changlu, Zhenzhou, was a native of Shangyu, Yue. He relied on Xuetang at Wuju. He heard Pu say, 'The brothers of today are doing Kung Fu, just like practicing archery. First stabilize your feet, then practice the method. Afterwards, even without intention, because of long practice, the arrows will all hit the mark.' He shouted, 'The arrow has been fired now! Look!' The master unconsciously fell to the ground in a posture of avoiding the arrow, and suddenly had a great enlightenment. Head Monk Ran of Heshan (Successor of Daocheng Bian): Head Monk Ran of Heshan, Anji Prefecture, was a native of Gusu. He served Chan Master Zhengtang for a long time. During an indoor consultation, Chan Master Zhengtang asked, 'Why do cats prefer to catch mice?' The master replied, 'Things see the master's eyes clearly.'
豎。正堂欣然。因命分座。
東山吉禪師(道場琳法嗣)
臨江軍東山吉禪師。因李朝請。與甥薌林居士向公子諲謁之。遂問。家賊惱人時如何。師曰。誰是家賊。李豎起拳。師曰。賊身已露。李曰。莫荼糊人好。師曰。贓證見在。李無語。
南嶽下十七世(臨濟下十三世)
凈慈曇密禪師(教忠光法嗣)
臨安府凈慈混源曇密禪師。天臺盧氏子。習臺教。棄參大慧于徑山。謁雪巢一。此庵元。入閩。留東西禪。無省發。之泉南教忠。俾悅眾。解職歸前資。偶舉香嚴擊竹因緣。豁然契悟。述偈呈教忠。教忠舉。玄沙未徹語詰之無滯。教忠曰。子方可見妙喜。即辭往梅陽。服勤四載。
凈慈彥充禪師(東林顏法嗣)
臨安府凈慈肯堂彥充禪師。於潛盛氏子。首參大愚宏智正堂大圓。后聞東林謂眾曰。我此間別無玄妙。祇有木札羹鐵釘飯。任汝咬嚼。師竊喜之。直造謁。陳所見解。東林曰。據汝見處。正坐在鑒覺中。師疑不已。將從前所得底。一時飏下。一日聞僧舉南泉道。時人見此一株華如夢相似。默有所覺。曰打草祇要蛇驚。次日入室。東林問。那裡是巖頭密啟其意處。師曰。今日捉敗這老賊。東林曰。達磨大師性命。在汝手裡。師擬開口。驀被攔胸一拳。忽大悟。直得
【現代漢語翻譯】 現代漢語譯本： （禪師）站立。（李）正堂很高興，於是命人分設座位。
東山吉禪師（道場琳的法嗣）
臨江軍的東山吉禪師，因為李朝請和他的外甥薌林居士向公子諲拜訪他，（李朝請）就問：『家賊惱人的時候該怎麼辦？』禪師說：『誰是家賊？』李豎起拳頭。禪師說：『賊身已經暴露了。』李說：『最好不要欺騙人。』禪師說：『贓物證據就在眼前。』李無話可說。
南嶽下十七世（臨濟下十三世）
凈慈曇密禪師（教忠光的法嗣）
臨安府的凈慈混源曇密禪師，是天臺盧氏的兒子。學習天臺宗的教義，後來放棄（學習），到徑山參拜大慧宗杲，又拜訪雪巢一禪師和此庵元禪師。進入福建，留在東西禪寺，沒有領悟。之後到泉南教忠禪寺，讓大眾喜悅。解除職務后回到原來的地方，偶然提起香嚴智閑擊竹開悟的因緣，忽然開悟，寫了偈頌呈給教忠禪師。教忠禪師舉起玄沙師備未徹悟的話語詰問他，（曇密禪師）回答沒有滯礙。教忠禪師說：『你現在才可以見到妙喜（大慧宗杲）。』（曇密禪師）就告辭前往梅陽，服侍了四年。
凈慈彥充禪師（東林顏的法嗣）
臨安府的凈慈肯堂彥充禪師，是於潛盛氏的兒子。最初參拜大愚、宏智正堂、大圓禪師。後來聽到東林常總對大眾說：『我這裡沒有什麼玄妙的，只有木札羹和鐵釘飯，任憑你們咬嚼。』禪師暗自高興，直接前去拜訪，陳述自己的見解。東林禪師說：『根據你所見到的，正是坐在鑒覺之中。』禪師疑惑不解，將從前所得的（知識），一時拋下。一天，聽到僧人舉南泉普愿的話說：『時人見此一株華如夢相似。』（彥充禪師）默默地有所覺悟，說：『打草只要蛇驚。』第二天進入方丈室，東林禪師問：『哪裡是巖頭全豁秘密開示其意的地方？』禪師說：『今天捉住了這個老賊。』東林禪師說：『達磨大師的性命，就在你手裡。』禪師剛要開口，突然被（東林禪師）攔胸一拳，忽然大悟，直接（領悟了）。
【English Translation】 English version: (The Zen master) stood up. (Li) Zhengtang was delighted and ordered seats to be arranged.
Zen Master Ji of Dongshan (Successor of Daolin)
Zen Master Ji of Dongshan in Linjiang Prefecture, because Li Chaoqing and his nephew, Layman Xianglin, visited him with Gongzi Yin, (Li Chaoqing) asked: 'What should be done when the family thief is annoying?' The Zen master said: 'Who is the family thief?' Li raised his fist. The Zen master said: 'The thief's body is already exposed.' Li said: 'It's best not to deceive people.' The Zen master said: 'The stolen goods are right here.' Li was speechless.
17th Generation from Nanyue (13th Generation from Linji)
Zen Master Tanmi of Jingci (Successor of Jiaozhong Guang)
Zen Master Tanmi of Jingci Hunyuan in Lin'an Prefecture, was the son of the Lu family of Tiantai. He studied the teachings of the Tiantai school, later abandoning (his studies) to visit Dahui Zonggao at Jingshan, and also visited Zen Master Xuechao Yi and Zen Master C庵 Yuan. He entered Fujian and stayed at the East and West Zen monasteries, without any enlightenment. Later, he went to Jiaozhong Zen Monastery in Quannan, pleasing the masses. After resigning from his position, he returned to his original place. He accidentally mentioned the cause and effect of Xiangyan Zhixian's enlightenment from striking bamboo, and suddenly became enlightened, writing a verse to present to Zen Master Jiaozhong. Zen Master Jiaozhong raised the words of Xuansha Shibei before his thorough understanding to question him, (Tanmi Zen Master) answered without hesitation. Zen Master Jiaozhong said: 'Now you can see Miaoxi (Dahui Zonggao).' (Tanmi Zen Master) then bid farewell and went to Meiyang, serving for four years.
Zen Master Yanchong of Jingci (Successor of Donglin Yan)
Zen Master Yanchong of Jingci Kentang in Lin'an Prefecture, was the son of the Sheng family of Yuqian. He initially visited Dayu, Hongzhi Zhengtang, and Zen Master Dayuan. Later, he heard Donglin Changzong say to the public: 'There is nothing mysterious here, only wooden tablet soup and iron nail rice, let you chew as you please.' The Zen master was secretly pleased and went directly to visit, presenting his views. Zen Master Donglin said: 'According to what you have seen, you are sitting in the midst of awareness.' The Zen master was puzzled and threw away all the (knowledge) he had gained before. One day, he heard a monk quote Nanquan Puyuan's words: 'People see this flower as if it were a dream.' (Yanchong Zen Master) silently realized something, saying: 'Scaring the snake only requires disturbing the grass.' The next day, he entered the abbot's room, and Zen Master Donglin asked: 'Where is the place where Yantou Quanhuo secretly revealed his meaning?' The Zen master said: 'Today I have caught this old thief.' Zen Master Donglin said: 'The life of Bodhidharma is in your hands.' As the Zen master was about to speak, he was suddenly punched in the chest by (Zen Master Donglin), and he suddenly became greatly enlightened, directly (understanding).
汗流浹背。點首自謂曰。臨濟道。黃檗佛法無多子。豈虛語邪。遂呈頌曰。為人須為徹。殺人須見血。德山與巖頭。萬里一條鐵。東林然之。
智者真慈禪師(東林顏法嗣)
婺州智者元庵真慈禪師。潼川人。姓李氏。游講肆。聽講圓覺。至四大各離。今者妄身當在何處。畢竟無體。實同幻化。因而有省。作頌曰。一顆明珠。在我這裡。撥著動著。放光動地。以呈諸講師。無能曉之者。歸以呈其師。遂舉狗子無佛性話詰之。師曰。雖百千萬億公案。不出此頌也。其師以為不遜。乃叱出。師因南遊。至廬山圓通掛搭。時卍庵為西堂。為眾入室。舉僧問雲門。撥塵見佛時如何。雲門曰。佛亦是塵。師隨聲便喝。以手指胸曰。佛亦是塵。師復頌曰。撥塵見佛。佛亦是塵。問了答了。直下翻身。勸君更盡一杯酒。西出陽關無故人。又頌塵塵三昧曰。缽里飯桶裡水。別寶崑崙坐潭底。一塵塵上走須彌。明眼波斯笑彈指。笑彈指。珊瑚枝上清風起。卍庵深肯之。
鼓山安永禪師(西禪需法嗣)
福州鼓山木庵安永禪師。閩縣吳氏子。謁懶庵于雲門。一日入室。懶庵曰。不問有言。不問無言。世尊良久。不得向世尊良久處會。隨後便喝。倏然契悟。作禮曰。不因今日問。爭喪目前機。懶庵許之。
劍
【現代漢語翻譯】 現代漢語譯本： 汗流浹背。點著頭自言自語道：『臨濟（？-867）說道，黃檗（？-855）佛法沒什麼了不起的。難道是假話嗎？』於是呈上頌詞說：『為人就要做得徹底，殺人就要見血。德山（782-865）和巖頭（828-887），萬里之遙也是一條鐵。』東林然認可了他。 婺州智者元庵真慈禪師，潼川人，姓李。他遊學于講經場所，聽講《圓覺經》，聽到『四大各離，今者妄身當在何處』時，領悟到身體畢竟沒有實體，實際上如同幻化。因此作頌說：『一顆明珠，在我這裡，撥著動著，放光動地。』拿去給各位講師看，沒有能理解的。他帶著頌回到他的老師那裡，老師便舉『狗子無佛性』的話來詰問他。真慈禪師說：『即使有百千萬億個公案，也超不出這首頌。』他的老師認為他不遜，便把他斥退。真慈禪師因此南遊，到廬山圓通寺掛單。當時卍庵（？-？）擔任西堂，為大眾入室說法。卍庵舉僧人問雲門（864-949）的話：『撥開塵土見到佛時如何？』雲門說：『佛也是塵土。』真慈禪師隨聲便喝，用手指著胸口說：『佛也是塵土。』真慈禪師又頌塵塵三昧說：『缽里飯，桶裡水，別寶崑崙，坐潭底。一塵塵上走須彌（佛教名山）。明眼波斯笑彈指。笑彈指，珊瑚枝上清風起。』卍庵深為認可。 福州鼓山木庵安永禪師，閩縣吳氏子。他到雲門拜見懶庵（？-？）。一天入室，懶庵說：『不問有言，不問無言，世尊良久。』安永禪師沒有在世尊良久處體會，隨後便喝。忽然契悟，作禮說：『不因今日問，爭喪目前機。』懶庵認可了他。
【English Translation】 English version: He was drenched in sweat. Nodding, he muttered to himself, 'Linji (?-867) said that Huangbo's (?-855) Buddhism is nothing special. Could that be false?' Thereupon, he presented a verse, saying, 'To be a man, one must be thorough; to kill, one must see blood. Deshan (782-865) and Yantou (828-887), though ten thousand miles apart, are one iron bar.' Donglin Ran approved of him. Zen Master Yuan'an Zhenci of Zhizhe Temple in Wuzhou, was a native of Tongchuan, with the surname Li. He traveled to lecture halls, listening to lectures on the Yuanjue Sutra. When he heard 'The four great elements separate, where will this deluded body be?' he realized that the body ultimately has no substance and is actually like an illusion. Therefore, he composed a verse saying, 'A bright pearl is right here with me; touch it, move it, and it emits light that shakes the earth.' He presented it to the lecturers, but none could understand it. He took the verse back to his teacher, who then questioned him with the saying 'Does a dog have Buddha-nature?' Zen Master Zhenci said, 'Even if there are hundreds of millions of gongan (koan), they do not go beyond this verse.' His teacher considered him disrespectful and dismissed him. Zen Master Zhenci then traveled south, staying at Yuantong Temple on Mount Lu. At that time, Wan'an (?-?) was serving as the Western Hall Master, entering the room to give a Dharma talk to the assembly. Wan'an cited a monk's question to Yunmen (864-949): 'What is it like when one sees the Buddha after clearing away the dust?' Yunmen said, 'Buddha is also dust.' Zen Master Zhenci immediately shouted and pointed to his chest, saying, 'Buddha is also dust.' Zen Master Zhenci also composed a verse on the chenchen sanmei (samadhi of dust particles), saying, 'Rice in the bowl, water in the bucket, a separate treasure Kunlun, sitting at the bottom of the pool. Sumeru (a sacred mountain in Buddhism) walks on each particle of dust. A clear-eyed Persian laughs and snaps his fingers. Laughs and snaps his fingers, a clear breeze rises on the coral branch.' Wan'an deeply approved of it. Zen Master Mu'an Anyong of Gushan Temple in Fuzhou, was a son of the Wu family from Min County. He visited Lan'an (?-?) at Yunmen. One day, entering the room, Lan'an said, 'Not asking about speech, not asking about no-speech, the World-Honored One was silent for a long time.' Zen Master Anyong did not understand the World-Honored One's silence, and then shouted. Suddenly, he had an awakening, made a bow, and said, 'If not for today's question, I would have lost the present opportunity.' Lan'an approved of him.
門安分庵主(西禪需法嗣)
南劍州劍門安分庵主。少與木庵。同𨽻業安國。后依懶庵。未有深證。辭謁徑山大慧。行次江干。仰瞻宮闕。聞街司喝侍郎來。釋然大悟。作偈曰。幾年個事掛胸懷。問盡諸方眼不開。肝膽此時俱裂破。一聲江上侍郎來。遂徑回西禪。懶庵迎之。付以伽梨。
吳十三道人(開善謙法嗣)
建寧府仙州山吳十三道人。每以己事扣諸禪。及開善歸結茆于其左。遂往給侍。紹興庚申三月八日夜。適然啟悟。占偈呈開善曰。元來無縫罅。觸著便光輝。既是千金寶。何須彈雀兒。開善答曰。啐地折時真慶快。死生凡聖盡平沉。仙州山下呵呵笑。不負相期宿昔心。
天童咸杰禪師(天童華法嗣)
慶元府天童密庵咸杰禪師。福州鄭氏子。遍參知識。后謁應庵。于衢之明果。應庵孤硬難入。屢遭呵。一日應庵問。如何是正法眼。師遽答曰。破沙盆。應庵頷之。
侍郎李浩居士(天童華法嗣)
侍郎李浩居士。字德遠。號正信。幼閱首楞嚴經。如遊舊國。志而不忘。持橐后造明果。投誠入室。應庵揕其胸曰。侍郎死後。向甚麼處去。公駭然汗下。應庵喝出。公退參。不旬日竟躋堂奧。以偈寄同參嚴康朝曰。門有孫臏鋪。家存甘贄妻。夜眠還早起。誰悟復誰迷。
【現代漢語翻譯】 現代漢語譯本 門安分庵主（西禪需法嗣）： 南劍州（今福建南平）劍門安分庵的住持。年輕時與木庵一同在安國寺學習。後來依止懶庵，但沒有獲得深入的證悟。於是告別懶庵，前往徑山拜見大慧宗杲。在路過江邊時，抬頭看到宮殿，聽到街上的差役呼喝侍郎到來，忽然大悟。作偈說：『幾年來這件事一直掛在心懷，問遍各方善知識，智慧之眼始終不開。此時肝膽俱裂，一聲江上侍郎來。』於是直接返回西禪寺。懶庵迎接他，並授予他袈裟。
吳十三道人（開善謙法嗣）： 建寧府（今福建建甌）仙州山的吳十三道人。經常用自己的修行之事請教各位禪師。等到開善謙在仙州山左邊結廬隱居后，吳十三道人便前去侍奉他。紹興庚申年（1140年）三月初八的夜晚，忽然開悟。作偈呈給開善謙說：『原來是沒有縫隙的，一觸碰就光輝燦爛。既然是價值千金的寶物，何必用來打麻雀呢？』開善謙回答說：『啐地一聲折斷時，真是令人慶快，生死凡聖全都平等沉寂。仙州山下呵呵大笑，不辜負我們往昔的相期之心。』
天童咸杰禪師（天童華法嗣）： 慶元府（今浙江寧波）天童山的密庵咸杰禪師。是福州鄭氏之子。廣泛參訪善知識。後來拜見應庵曇華，在衢州（今浙江衢州）的明果寺。應庵的禪風孤峻剛硬，難以契入，咸杰屢次遭到呵斥。一天，應庵問：『如何是正法眼？』咸杰立刻回答說：『破沙盆。』應庵點頭認可。
侍郎李浩居士（天童華法嗣）： 侍郎李浩居士，字德遠，號正信。年幼時閱讀《首楞嚴經》，感覺像回到故鄉一樣，牢記不忘。後來擔任官職后，前往明果寺拜見應庵曇華，誠心入室求法。應庵用手揕他的胸口，問道：『侍郎死後，向什麼地方去？』李浩驚駭流汗。應庵大喝一聲將他趕出。李浩退下後繼續參禪，不到十天就領悟了禪宗的堂奧。他寫了一首偈寄給同參嚴康朝說：『門外有孫臏的佈陣，家中存有甘茂獻妻的故事。夜晚睡覺還早起，誰能領悟誰又迷惑呢？』
【English Translation】 English version Anfen Abbot of Jianmen (Successor of Xichan's Dharma): The abbot of Anfen Hermitage in Jianmen, Nanjian Prefecture (now Nanping, Fujian). In his youth, he studied with Mu'an at Anguo Temple. Later, he relied on Lan'an, but did not attain deep realization. He bid farewell to Lan'an and went to Jingshan to see Dahui Zonggao. On the way, passing by the riverbank, he looked up at the palace and heard the street servants shouting the arrival of the vice minister. He suddenly had a great enlightenment. He composed a verse saying: 'For several years, this matter has been hanging in my heart, asking all the virtuous teachers, but the eye of wisdom has never opened. At this moment, my liver and gallbladder are broken, with a cry of the vice minister coming from the river.' Then he went directly back to Xichan Temple. Lan'an welcomed him and gave him the kasaya.
Layman Wu Shisan (Successor of Kaisan Qian's Dharma): Layman Wu Shisan of Xianzhou Mountain in Jianning Prefecture (now Jian'ou, Fujian). He often consulted various Chan masters about his own practice. When Kaisan Qian built a hermitage to the left of Xianzhou Mountain, Wu Shisan went to serve him. On the night of the eighth day of the third month of the Gengshen year of Shaoxing (1140 AD), he suddenly became enlightened. He presented a verse to Kaisan Qian, saying: 'Originally, there are no seams, and it shines brightly when touched. Since it is a treasure worth a thousand gold, why use it to shoot sparrows?' Kaisan Qian replied: 'When it breaks with a 'tsui' sound, it is truly joyful, and birth, death, the mundane, and the sacred are all equally submerged. Laughing heartily at the foot of Xianzhou Mountain, not failing our past expectations.'
Chan Master Xiejie of Tiantong (Successor of Tiantong Hua's Dharma): Chan Master Mi'an Xiejie of Tiantong Mountain in Qingyuan Prefecture (now Ningbo, Zhejiang). He was the son of the Zheng family of Fuzhou. He widely visited virtuous teachers. Later, he visited Ying'an Tanhua at Mingguo Temple in Quzhou (now Quzhou, Zhejiang). Ying'an's Chan style was solitary and unyielding, difficult to enter, and Xiejie was repeatedly scolded. One day, Ying'an asked: 'What is the true Dharma eye?' Xiejie immediately replied: 'A broken sand bowl.' Ying'an nodded in approval.
Layman Li Hao, Vice Minister (Successor of Tiantong Hua's Dharma): Layman Li Hao, Vice Minister, styled Deyuan, named Zhengxin. As a child, he read the Shurangama Sutra and felt like he was returning to his homeland, remembering it firmly. Later, after taking office, he went to Mingguo Temple to visit Ying'an Tanhua, sincerely entering the room to seek the Dharma. Ying'an struck his chest and asked: 'After the Vice Minister dies, where will he go?' Li Hao was frightened and sweated. Ying'an shouted and drove him out. Li Hao retreated and continued to practice Chan, and in less than ten days, he understood the essence of Chan. He wrote a verse and sent it to his fellow practitioner Yan Kangchao, saying: 'Outside the door, there is Sun Bin's formation, and at home, there is Gan Zhi's wife's story. Sleeping at night and getting up early, who can understand and who is confused?'
應庵見稱善。有鬻胭脂者。亦久參應庵。頗自負。公贈之偈曰。不塗紅粉自風流。往往禪徒到此休。透過古今圈䙡后。卻來這裡吃拳頭。
華藏有權禪師(道場全法嗣)
常州華藏伊庵有權禪師。臨安昌化祁氏子。十八歲。禮佛智裕禪師于靈隱。時無庵為第一座。室中以從無住本建一切法問之。師久而有省。答曰。暗裡穿針。耳中出氣。無庵可之。遂密付心印。嘗夜坐達旦。行粥者至。忘展缽。鄰僧以手觸之。師感悟。為偈曰。黑漆崑崙把釣竿。古帆高掛下驚湍。蘆華影里弄明月。引得盲龜上釣船。佛智嘗問。心包太虛。量廓沙界時如何。師曰。大海不宿死屍。佛智撫其座曰。此子他日當據此座。呵佛罵祖去在。師自是埋藏頭角。益自韜晦。遊歷湖湘江浙幾十年。依應庵于歸宗。參大慧于徑山。無庵住道場。招師分座說法。於是聲名隱然。
教外別傳卷十 卍新續藏第 84 冊 No. 1580 教外別傳
教外別傳卷十一(溈仰宗)
南嶽下三世
溈山靈祐禪師(百丈海法嗣)
潭州溈山靈祐禪師。福州趙氏子。二十三游江西。參百丈。百丈一見。許之入室。遂居參學之首。侍立次。百丈問誰。師曰某甲。百丈曰。汝撥爐中有火否。師撥之曰。無火。百丈躬起。
【現代漢語翻譯】 現代漢語譯本 應庵禪師很讚賞一個名叫稱善的人。有個賣胭脂的人，也跟隨應庵禪師很久了，頗為自負。應庵禪師贈送他一首偈語：『不塗紅粉自風流，往往禪徒到此休。透過古今圈䙡后，卻來這裡吃拳頭。』
華藏有權禪師（道場全禪師的法嗣）
常州華藏伊庵有權禪師，是臨安昌化祁氏的兒子。十八歲時，在靈隱寺拜佛智裕禪師為師。當時無庵禪師是第一座，在禪房裡用『從無住本建一切法』來問他。有權禪師思考了很久，有所領悟，回答說：『暗裡穿針，耳中出氣。』無庵禪師認可了他的回答，於是秘密地傳授了心印。有權禪師曾經夜裡打坐到天亮，行粥的人來了，他忘記了伸出缽。鄰座的僧人用手碰了他一下，有權禪師因此感悟，作了一首偈語：『黑漆崑崙把釣竿，古帆高掛下驚湍。蘆華影里弄明月，引得盲龜上釣船。』佛智禪師曾經問他：『心包太虛，量廓沙界時如何？』有權禪師說：『大海不宿死屍。』佛智禪師撫摸著他的座位說：『這孩子將來會坐在這裡，呵佛罵祖的。』有權禪師從此埋藏自己的才華，更加韜光養晦。遊歷了湖湘江浙幾十年，依止應庵禪師于歸宗寺，參訪大慧禪師于徑山寺。無庵禪師住持道場寺時，邀請有權禪師分座說法，於是聲名逐漸顯露。
教外別傳卷十 卍新續藏第 84 冊 No. 1580 教外別傳
教外別傳卷十一（溈仰宗）
南嶽下三世
溈山靈祐禪師（百丈海禪師的法嗣）
潭州溈山靈祐禪師，是福州趙氏的兒子。二十三歲時遊歷江西，參拜百丈禪師。百丈禪師一見到他，就允許他進入禪房，於是他成為參學僧的首位。侍立時，百丈禪師問：『誰？』靈祐禪師回答：『某甲。』百丈禪師說：『你撥爐中有火嗎？』靈祐禪師撥動爐子說：『無火。』百丈禪師起身，
【English Translation】 English version Ying'an (Ying'an) praised Chengshan (Chengshan). There was a rouge seller who had also followed Ying'an (Ying'an) for a long time and was quite self-important. Ying'an (Ying'an) gave him a verse: 'Without rouge, naturally elegant, many Zen practitioners stop here. After passing through the ancient and modern circles, they come here to be punched.'
Chan Master Youquan of Huazang (Successor of Daocheng Quan)
Chan Master Youquan of Yian Temple in Huazang, Changzhou, was the son of the Qi family of Changhua, Lin'an. At the age of eighteen, he paid respects to Chan Master Fozhi Yu at Lingyin Temple. At that time, Wu'an (Wu'an) was the first seat. In the room, he asked him about 'establishing all dharmas from the non-abiding root'. Master Youquan pondered for a long time and had an insight, answering: 'Threading a needle in the dark, exhaling through the ears.' Wu'an (Wu'an) approved of it and secretly transmitted the mind seal. He once sat in meditation until dawn. When the porridge server arrived, he forgot to extend his bowl. A neighboring monk touched him with his hand. Master Youquan was enlightened and composed a verse: 'A black Kunlun (Kunlun) holds a fishing rod, an ancient sail hangs high, descending a rapid stream. Playing with the bright moon in the shadow of reed flowers, attracting a blind turtle to board the fishing boat.' Chan Master Fozhi once asked: 'When the mind encompasses the great void and the measure encompasses the sand realms, what is it like?' Master Youquan said: 'The great sea does not harbor dead corpses.' Chan Master Fozhi stroked his seat and said: 'This child will one day sit here, scolding the Buddha and cursing the ancestors.' From then on, Master Youquan hid his talents and became even more reclusive. He traveled through Hunan, Hubei, Jiangsu, and Zhejiang for decades, relying on Ying'an (Ying'an) at Guizong Temple and visiting Dahui (Dahui) at Jingshan Temple. When Wu'an (Wu'an) resided at Daocheng Temple, he invited Master Youquan to share the seat and preach the Dharma, and his reputation gradually became known.
Extraneous Transmission, Volume 10 卍 New Continued Collection, Volume 84, No. 1580, Extraneous Transmission
Extraneous Transmission, Volume 11 (Weiyang School)
Three Generations Below Nanyue
Chan Master Lingyou of Mount Wei (Successor of Baizhang Hai)
Chan Master Lingyou of Mount Wei in Tanzhou was the son of the Zhao family of Fuzhou. At the age of twenty-three, he traveled to Jiangxi and visited Baizhang (Baizhang). Baizhang (Baizhang), upon seeing him, allowed him to enter the room, and he became the first among the studying monks. While standing in attendance, Baizhang (Baizhang) asked: 'Who?' Master Lingyou replied: 'Moujia (Moujia).' Baizhang (Baizhang) said: 'Do you stir the fire in the stove?' Master Lingyou stirred the stove and said: 'No fire.' Baizhang (Baizhang) stood up,
深撥得少火。舉以示之曰。汝道無。這個聻。師由是發悟禮謝。陳其所解。百丈曰。此乃暫時岐路耳。經云。欲識佛性義。當觀時節因緣。時節既至。如迷忽悟。如忘忽憶。方省己物。不從他得。故祖師云。悟了同未悟。無心亦無法。祇是無虛妄。凡聖等心。本來心法。元自備足。汝今既爾。善自護持。次日同百丈。入山作務。百丈曰。將得火來么。師曰。將得來。百丈曰。在甚處。師乃拈一枝柴吹兩吹。度與百丈。百丈曰。如蟲御木(徑山杲云。百丈若無後語。洎被典座瞞 楚石琦云。百丈卻因后語。被人覷破。帶累典座。隨邪逐惡。天寧幸是無事。汝等諸人來這裡。覓個什麼。一盲引眾盲。相牽入火坑。以拄杖一時趕散)○司馬頭陀。自湖南來。謂百丈曰。頃在湖南。尋得一山。名大溈。是一千五百人善知識所居之處。百丈曰。老僧住得否。頭陀曰。非和尚所居。百丈曰。何也。頭陀曰。和尚是骨人。彼是肉山。設居徒不盈千。百丈曰。吾眾中莫有人住得否。頭陀曰。待歷觀之。時華林覺為第一座。百丈令侍者請至。問曰。此人如何。頭陀請謦欬一聲。行數步。頭陀曰。不可。百丈又令喚師。師時為典座。頭陀一見乃曰。此正是溈山主人也。百丈是夜召師入室。囑曰。吾化緣在此。溈山勝境。汝當居之嗣續吾宗。
【現代漢語翻譯】 現代漢語譯本 深撥弄少許火星，舉起來給他看，說：『你說『無』，這個又是什麼？』 靈佑因此而開悟，行禮拜謝，陳述自己所理解的。百丈說：『這只是暫時的歧路罷了。《經》中說：『想要認識佛性的意義，應當觀察時節因緣。』時節一到，就像迷惑突然醒悟，像遺忘突然回憶起來，才明白是自己的東西，不是從別人那裡得到的。所以祖師說：『悟了和未悟一樣，無心也無法，只是沒有虛妄，凡人和聖人平等一心。』本來心法，原本就具備充足。你現在既然這樣，好好地守護保持。』 第二天，靈佑和百丈一起入山勞作。百丈問：『帶火來了嗎？』 靈佑說：『帶了來。』 百丈問：『在哪裡？』 靈佑於是拿起一根柴，吹了兩下，遞給百丈。百丈說：『如蟲蛀木。』（徑山杲說：『百丈如果沒有後來的話，幾乎被典座瞞過了。』 楚石琦說：『百丈卻因為後來的話，被人看破，連累典座，隨邪逐惡。天寧寺幸好沒事。你們這些人來這裡，尋找什麼？一個瞎子帶領一群瞎子，互相牽著進入火坑，用拄杖一時趕散。』） 司馬頭陀，從湖南來，對百丈說：『最近在湖南，找到一座山，名叫大溈山（地名），是一千五百人善知識所居住的地方。』 百丈問：『老僧能住嗎？』 頭陀說：『不是和尚您所能居住的。』 百丈問：『為什麼？』 頭陀說：『和尚您是骨人，那裡是肉山，即使居住，徒弟也不會超過一千。』 百丈問：『我的弟子中，有沒有人能住的？』 頭陀說：『等我觀察一下。』 當時華林覺是第一座，百丈讓侍者請他來，問：『這個人怎麼樣？』 頭陀請他清清嗓子，走了幾步，頭陀說：『不行。』 百丈又讓人叫靈佑來，靈佑當時是典座。頭陀一見就說：『這正是溈山（地名）的主人啊。』 百丈當晚召靈佑入室，囑咐說：『我的教化因緣在這裡，溈山（地名）是殊勝的境地，你應當去居住，繼承我的宗派。』
【English Translation】 English version He deeply stirred the embers to produce a small flame, held it up to show him, and said, 'You say 'nothingness,' what is this then?' You (Lingyou) thereby attained enlightenment, bowed in gratitude, and explained his understanding. Baizhang said, 'This is merely a temporary detour. The Sutra says, 'If you wish to understand the meaning of Buddha-nature, you should observe the conditions of time and circumstance.' When the time comes, it is like being suddenly awakened from delusion, like suddenly recalling what was forgotten, and then realizing it is one's own possession, not obtained from others. Therefore, the Patriarch said, 'Enlightened and unenlightened are the same, no mind and no dharma, it is simply without falsehood, ordinary and holy are of equal mind.' The original mind-dharma is inherently complete. Now that you are like this, cherish and protect it well.' The next day, Lingyou and Baizhang went into the mountains to work. Baizhang asked, 'Did you bring fire?' Lingyou said, 'I brought it.' Baizhang asked, 'Where is it?' Lingyou then picked up a piece of firewood, blew on it twice, and handed it to Baizhang. Baizhang said, 'Like a worm eating wood.' (Jingshan Gao said, 'If Baizhang had not said anything further, he would have been deceived by the cook.' Chushi Qi said, 'Baizhang, however, because of his later words, was seen through, implicating the cook, following evil. Tianning Temple was fortunately unharmed. What are you all looking for here? A blind man leading a crowd of blind men, pulling each other into a fire pit, scattering them all with a staff.') Sima Toutuo, came from Hunan, and said to Baizhang, 'Recently in Hunan, I found a mountain named Dayi Mountain (place name), a place where fifteen hundred good teachers reside.' Baizhang asked, 'Can this old monk live there?' Toutuo said, 'It is not a place for the Venerable to reside.' Baizhang asked, 'Why?' Toutuo said, 'The Venerable is a bone person, that is a flesh mountain, even if you live there, the disciples will not exceed a thousand.' Baizhang asked, 'Among my disciples, is there anyone who can live there?' Toutuo said, 'Let me observe them.' At that time, Hualin Jue was the first seat, Baizhang asked the attendant to invite him, and asked, 'How is this person?' Toutuo asked him to clear his throat and walk a few steps, Toutuo said, 'No good.' Baizhang then asked to summon Lingyou, who was then the cook. As soon as Toutuo saw him, he said, 'This is indeed the master of Mount Wei (place name).' That night, Baizhang summoned Lingyou into his room and instructed him, 'My karmic affinity is here, Mount Wei (place name) is a superior place, you should reside there and continue my lineage.'
廣度後學。而華林聞之曰。某甲忝居上首典座何得住持。百丈曰。若能對眾。下得一語出格。當與住持。即指凈瓶問曰。不得喚作凈瓶。汝喚作甚麼。華林曰。不可喚作木𣔻也。百丈乃問師。師踢倒凈瓶。便出去。百丈笑曰。第一座輸卻山子也。師遂往焉。是山峭絕。夐無人煙。猿猱為伍。橡栗充食。經五七載。絕無來者。師自念言。我本住持。為利益於人。既絕往還。自善何濟。即舍庵欲他往。行至山口。見蛇虎狼豹交橫在路。師曰。汝等諸獸。不用攔吾行路。吾若於此山有緣。汝等各自散去。吾若無緣。汝等不用動。吾從路過。一任汝吃。言訖蟲虎四散而去。師乃回庵。未及一載。安上座。(即懶安也)同數僧。從百丈來。輔佐師。安曰。某與和尚作典座。待僧及五百人。不論時節。即不造粥。便放某甲下。自後山下居民。率眾共營梵宇。連帥李景讓。奏號同慶寺。相國裴公休。嘗咨玄奧。繇是天下禪學輻輳焉○上堂。夫道人之心。質直無偽。無背無面。無詐妄心。一切時中。視聽尋常。更無委曲。亦不閉眼塞耳。但情不附物即得。從上諸聖。祇說濁邊過患。若無如許多惡覺情見想習之事。譬如秋水澄渟清凈無為澹濘無礙。喚他作道人。亦名無事人。時有僧問。頓悟之人。更有修否。師曰。若真悟得本。他自知時
。修與不修。是兩頭語。如今初心。雖從緣得一念頓悟自理。猶有無始曠劫習氣。未能頓凈。須教渠凈除現業流識。即是修也。不可別有法。教渠修行趣向。從聞入理。聞理深妙。心自圓明。不居惑地。縱有百千妙義。抑揚當時。此乃得坐披衣。自解作活計始得。以要言之。則實際理地。不受一塵。萬行門中。不捨一法。若也單刀直入。則凡聖情盡。體露真常。理事不二。即如如佛○仰山問。百千萬境一時來。作么生。師曰。青不是黃。長不是短。諸法各住自位。非幹我事。仰山作禮○仰山問。如何是祖師西來意。師指燈籠曰。大好燈籠。仰山曰。莫祇這便是么。師曰。這個是甚麼。仰山曰。大好燈籠。師曰。果然不見(雪巖欽頌云。覿面提來付與伊。分明此意沒東西。腕頭有力千鈞重。誰道通身是水泥)○一日師謂眾曰。如許多人。祇得大機。不得大用。仰山舉此語。問山下庵主曰。和尚恁么道。意旨如何。庵主曰。更舉看。仰山擬再舉。被庵主踏倒。仰山歸舉似師。師呵呵大笑○師在法堂坐。庫頭擊木魚。火頭擲卻火杪。拊掌大笑。師曰。眾中也有恁么人。遂喚來問。你作么生。火頭曰。某甲不吃粥肚飢。所以歡喜。師乃點頭○師摘茶次。謂仰山曰。終日摘茶。祇聞子聲。不見子形。仰山撼茶樹。師曰。子祇得其
用。不得其體。仰山曰。未審和尚如何。師良久。仰山曰。和尚祇得其體。不得其用。師曰。放子三十棒。仰山曰。和尚棒某甲吃。某甲棒教誰吃。師曰。放子三十棒(首山念云。夫為宗師。須具擇法眼始得。當時不是溈山。便見扶籬摸壁 報慈遂云。且道過在甚麼處 瑯玡覺云。五更侵早起。更有夜行人。又云。若不是溈山。洎合打破蔡州 白雲端云。父子相投。意氣相合。機鋒互換。啐啄同時。雖然如是。畢竟如何道得體用雙全去。溈山放子三十棒。也是養子之緣 蔣山勤云。張公乍與李公友。待罰李公一盞酒。倒被李公罰一杯。好手手中呈好手 玉泉璉云。直饒體用兩全。爭奈當頭蹉過。過。則且止。放子三十棒又作么生。三盞酒妝公子面。一枝華插美人頭)○上堂。僧出曰。請和尚為眾說法。師曰。我為汝得徹困也。僧禮拜(後人舉似雪峰存。雪峰云。古人得恁么老婆心切。玄沙備云。山頭和尚蹉過古人事也。雪峰聞之。乃問玄沙云。甚麼處是老僧蹉過古人事處。玄沙云。大小溈山。被那僧一問。直得百雜碎。雪峰乃駭然)○師坐次。仰山入來。師曰。寂于速道。莫入陰界。仰山曰。慧寂信亦不立。師曰。子信了不立。不信不立。仰山曰。祇是慧寂。更信阿誰。師曰。若恁么。即是定性聲聞。仰山曰。慧寂佛
【現代漢語翻譯】 現代漢語譯本： 用，未能掌握其精髓。仰山問道：『不知和尚您認為如何？』溈山良久不語。仰山說：『和尚您只掌握了體，未能掌握其用。』溈山說：『罰你三十棒！』仰山說：『和尚您打我，那我打誰呢？』溈山說：『再罰你三十棒！』（首山念禪師評論說：『作為宗師，必須具備辨別正法的慧眼才行。當時如果不是溈山，就會像扶著籬笆摸著墻一樣，不得要領。』報慈禪師接著說：『那麼，過錯究竟在哪裡呢？』瑯玡覺禪師說：『五更天還沒亮就起來了，還有夜裡趕路的人。』又說：『如果不是溈山，恐怕就要打破蔡州了。』白雲端禪師說：『父子相投，意氣相合，機鋒互換，啐啄同時。』雖然如此，到底如何才能說得上體用雙全呢？溈山罰他三十棒，也是爲了成就他的緣分。』蔣山勤禪師說：『張公剛和李公交好，要罰李公一杯酒，反被李公罰了一杯。真是高手過招，棋逢對手。』玉泉璉禪師說：『即使體用兩全，也難免當頭錯過。』錯過，那就到此為止。罰他三十棒又該怎麼說呢？就像三杯酒打扮了公子，一枝花插在了美人頭上。） 溈山禪師上堂說法。有僧人出來說：『請和尚為大眾說法。』溈山說：『我為你們說得太疲憊了。』僧人禮拜。（後來有人將此事告訴雪峰義存禪師，雪峰說：『古人真是婆心切切啊！』玄沙師備禪師說：『溈山和尚錯過了古人的用意。』雪峰聽了，就問玄沙說：『老僧我哪裡錯過了古人的用意呢？』玄沙說：『堂堂溈山，被那僧人一問，弄得百雜碎。』雪峰聽了，非常驚訝。） 溈山禪師坐著的時候，仰山進來。溈山說：『要迅速領悟寂滅之道，不要墮入陰界。』仰山說：『慧寂連相信都不立。』溈山說：『你是信也不立，不信也不立。』仰山說：『我慧寂，還相信誰呢？』溈山說：『如果這樣，你就是定性聲聞（註：執著于小乘果位的修行者）。』仰山說：『慧寂成佛』
【English Translation】 English version: He did not grasp its essence. Yangshan asked, 'I wonder what the master thinks?' Weishan remained silent for a long time. Yangshan said, 'The master has only grasped the substance (體, ti), but not the function (用, yong).' Weishan said, 'I'll give you thirty blows!' Yangshan said, 'Master, you are hitting me, who am I going to hit?' Weishan said, 'I'll give you another thirty blows!' (Shoushan Nian commented, 'To be a master, one must have the wisdom eye to discern the Dharma. If it weren't for Weishan at that time, he would be like groping along the fence, unable to grasp the essentials.' Bao Ci then said, 'So, where is the fault?' Langye Jue said, 'Getting up before dawn, there are still night travelers.' He also said, 'If it weren't for Weishan, Cai Prefecture would have been broken.' Baiyun Duan said, 'Father and son are in harmony, their spirits are aligned, their Zen exchanges are mutual, and their pecking is simultaneous.' Even so, how can one truly say that substance and function are both complete? Weishan giving him thirty blows is also to nurture his affinity.' Jiangshan Qin said, 'Zhang Gong just became friends with Li Gong, wanting to fine Li Gong a cup of wine, but instead was fined a cup by Li Gong. It's a good hand presenting a good hand.' Yuquan Lian said, 'Even if substance and function are both complete, one still inevitably misses the mark. If one misses, then let it be. What about giving him thirty blows? It's like three cups of wine adorning a young master's face, and a flower inserted in a beauty's hair.') Weishan gave a Dharma talk. A monk came out and said, 'Please, master, give a Dharma talk for the assembly.' Weishan said, 'I am exhausted from speaking for you.' The monk bowed. (Later, someone told Xuefeng Yicun about this, and Xuefeng said, 'The ancients were truly compassionate!' Xuansha Shibei said, 'Weishan missed the ancient's intention.' Xuefeng heard this and asked Xuansha, 'Where did this old monk miss the ancient's intention?' Xuansha said, 'The dignified Weishan, being asked by that monk, was utterly shattered.' Xuefeng was very surprised.) Weishan was sitting when Yangshan entered. Weishan said, 'To quickly realize the path of stillness, do not fall into the realm of darkness.' Yangshan said, 'Huiji (慧寂, Huìjì, Yangshan's personal name) doesn't even establish belief.' Weishan said, 'You neither establish belief nor disbelief.' Yangshan said, 'I, Huiji, who else should I believe?' Weishan said, 'If that's the case, you are a fixed-nature Śrāvaka (聲聞, Shēngwén, a disciple who focuses on personal liberation).' Yangshan said, 'Huiji becomes a Buddha.'
亦不立○師問仰山。涅槃經四十卷。多少是佛說。多少是魔說。仰山曰。總是魔說。師曰。已后無人奈子何。仰山曰。慧寂即一期之事。行履在甚麼處。師曰。祇貴子眼正。不說子行履○仰山蹋衣次。提起問師曰。正恁么時。和尚作么生。師曰。正恁么時。我這裡無作么生。仰山曰。和尚有身而無用。師良久。卻拈起問曰。汝正恁么時作么生。仰山曰。正恁么時。和尚還見伊否。師曰。汝有用而無身。師后忽問仰山。汝春間有話未圓。今試道看。仰山曰。正恁么時。切忌勃訴。師曰。停囚長智○師一日喚院主。院主便來。師曰。我喚院主。汝來作甚麼。院主無對。(曹山寂代云。也知和尚不喚某甲)又令侍者喚第一座。座便至。師曰。我喚第一座。汝來作甚麼。座亦無對(曹山寂代云。若令侍者喚。恐不來 法眼益云。適來侍者喚)○師問云巖。聞汝久在藥山是否。云巖曰是。師曰。如何是藥山大人相。云巖曰。涅槃後有。師曰。如何是涅槃後有。云巖曰。水灑不著。云巖卻問師。百丈大人相如何。師曰。巍巍堂堂。煒煒煌煌。聲前非聲。色后非色。蚊子上鐵牛。無汝下觜處○師過凈瓶與仰山。仰山擬接。師卻縮手曰。是甚麼。仰山曰。和尚還見個甚麼。師曰。若恁么。何用更就吾覓。仰山曰。雖然如此。仁義道中。
【現代漢語翻譯】 現代漢語譯本 也不設立（指特定的見解或立場）○溈山靈佑（Weishan Lingyou）禪師問仰山慧寂（Yangshan Huiji）禪師：『《涅槃經》（Nirvana Sutra）四十卷，有多少是佛（Buddha）說的，有多少是魔（Mara）說的？』仰山慧寂禪師說：『總是魔說的。』溈山靈佑禪師說：『以後沒有人能奈何你了。』仰山慧寂禪師說：『慧寂只是一期之事（指短暫的現象），真正的行履（修行）在哪裡？』溈山靈佑禪師說：『只貴在你的眼光正，不在於你的行履。』○仰山慧寂禪師整理衣服時，提起衣服問溈山靈佑禪師說：『正在這個時候，和尚您在做什麼？』溈山靈佑禪師說：『正在這個時候，我這裡沒有什麼可做的。』仰山慧寂禪師說：『和尚您有身而無用。』溈山靈佑禪師沉默良久，反過來拿起衣服問：『你正在這個時候做什麼？』仰山慧寂禪師說：『正在這個時候，和尚您還看見它嗎？』溈山靈佑禪師說：『你是有用而無身。』溈山靈佑禪師後來忽然問仰山慧寂禪師：『你春天的時候有話沒說完，現在試著說出來看看。』仰山慧寂禪師說：『正在這個時候，切忌勃然大怒。』溈山靈佑禪師說：『停囚長智（比喻冷靜下來才能想出辦法）。』○溈山靈佑禪師有一天叫院主（寺院主管），院主就來了。溈山靈佑禪師說：『我叫院主，你來做什麼？』院主無言以對。（曹山寂（Caoshan Ji）禪師代答說：『也知道和尚不是叫我。』）又讓侍者叫第一座（寺院首座），第一座就到了。溈山靈佑禪師說：『我叫第一座，你來做什麼？』第一座也無言以對。（曹山寂禪師代答說：『如果讓侍者叫，恐怕不來。』法眼文益（Fayan Wenyi）禪師補充說：『剛才侍者叫了。』）○溈山靈佑禪師問云巖曇晟（Yunyan Tansheng）禪師：『聽說你很久在藥山惟儼（Yaoshan Weiyan）禪師那裡，是嗎？』云巖曇晟禪師說是。溈山靈佑禪師說：『什麼是藥山惟儼禪師的大人相？』云巖曇晟禪師說：『涅槃（Nirvana）後有。』溈山靈佑禪師說：『什麼是涅槃後有？』云巖曇晟禪師說：『水灑不著。』云巖曇晟禪師反過來問溈山靈佑禪師：『百丈懷海（Baizhang Huaihai）禪師的大人相如何？』溈山靈佑禪師說：『巍巍堂堂，煒煒煌煌，聲前非聲，色后非色，蚊子上鐵牛，無你下嘴的地方。』○溈山靈佑禪師遞過凈瓶給仰山慧寂禪師，仰山慧寂禪師準備接，溈山靈佑禪師卻縮回手說：『是什麼？』仰山慧寂禪師說：『和尚您還看見什麼？』溈山靈佑禪師說：『如果這樣，何必再來找我？』仰山慧寂禪師說：『雖然如此，還在仁義道中。』
【English Translation】 English version Also, not establishing (specific views or positions) ○ Master Weishan Lingyou asked Yangshan Huiji: 'The Nirvana Sutra in forty volumes, how much of it is spoken by the Buddha, and how much is spoken by Mara?' Yangshan Huiji said, 'All of it is spoken by Mara.' Master Weishan Lingyou said, 'From now on, no one can do anything to you.' Yangshan Huiji said, 'Huiji is just a matter of one lifetime (referring to a temporary phenomenon), where is the true practice?' Master Weishan Lingyou said, 'Only value the correctness of your vision, not your practice.' ○ Yangshan Huiji, while tidying his clothes, picked them up and asked Master Weishan Lingyou, 'Right at this moment, what is the Master doing?' Master Weishan Lingyou said, 'Right at this moment, there is nothing for me to do here.' Yangshan Huiji said, 'Master, you have a body but no use.' Master Weishan Lingyou remained silent for a long time, then turned around, picked up the clothes, and asked, 'What are you doing at this very moment?' Yangshan Huiji said, 'At this very moment, does the Master still see it?' Master Weishan Lingyou said, 'You have use but no body.' Later, Master Weishan Lingyou suddenly asked Yangshan Huiji, 'You had something to say in the spring that you didn't finish, try saying it now.' Yangshan Huiji said, 'At this very moment, be careful not to burst into anger.' Master Weishan Lingyou said, 'Keeping a prisoner for a long time increases wisdom (a metaphor for calming down to find a solution).' ○ One day, Master Weishan Lingyou called the abbot (the head of the monastery), and the abbot came. Master Weishan Lingyou said, 'I called the abbot, what are you doing here?' The abbot had no response. (Zen Master Caoshan Ji answered on his behalf, 'Also knowing that the Master is not calling me.') He then asked the attendant to call the First Seat (the senior monk in the monastery), and the First Seat arrived. Master Weishan Lingyou said, 'I called the First Seat, what are you doing here?' The First Seat also had no response. (Zen Master Caoshan Ji answered on his behalf, 'If the attendant were to call, I'm afraid he wouldn't come.' Zen Master Fayan Wenyi added, 'The attendant just called.') ○ Master Weishan Lingyou asked Zen Master Yunyan Tansheng, 'I heard that you have been at Zen Master Yaoshan Weiyan's place for a long time, is that so?' Zen Master Yunyan Tansheng said yes. Master Weishan Lingyou said, 'What is the appearance of the great man of Zen Master Yaoshan Weiyan?' Zen Master Yunyan Tansheng said, 'After Nirvana.' Master Weishan Lingyou said, 'What is after Nirvana?' Zen Master Yunyan Tansheng said, 'Water cannot stick to it.' Zen Master Yunyan Tansheng turned around and asked Master Weishan Lingyou, 'What is the appearance of the great man of Zen Master Baizhang Huaihai?' Master Weishan Lingyou said, 'Majestic and dignified, bright and radiant, before sound is not sound, after color is not color, a mosquito on an iron ox, there is no place for you to put your mouth.' ○ Master Weishan Lingyou passed the clean bottle to Yangshan Huiji, and Yangshan Huiji prepared to receive it, but Master Weishan Lingyou withdrew his hand and said, 'What is it?' Yangshan Huiji said, 'What does the Master still see?' Master Weishan Lingyou said, 'If that's the case, why bother looking for me?' Yangshan Huiji said, 'Even so, still within the path of benevolence and righteousness.'
與和尚提瓶挈水。亦是本分事。師乃過凈瓶與仰山○師與仰山行次。指柏樹子問曰。前面是甚麼。仰山曰柏樹子。師卻問耘田翁。翁亦曰柏樹子。師曰。這耘田翁。向後亦有五百眾(溈山喆云。山僧則不然。耘田公子。吾不如汝。且道。大圓是山僧是。若人辨得。許汝具擇法眼。若也不辨。佛法熾然生滅 神鼎諲云。為複意在耘田處。為複意在仰山分上。為復總不恁么。諸上座。一切諸法摐然。更不用生事。他是父子說法。同道方知)○師問仰山何處來。仰山曰。田中來。師曰。禾好刈也未。仰山作刈禾勢。師曰。汝適來。作青見。作黃見。作不青不黃見。仰山曰。和尚背後是甚麼。師曰。子還見么。仰山拈禾穗曰。和尚何曾問這個。師曰。此是鵝王擇乳○師問仰山。天寒人寒。仰山曰。大家在這裡。師曰。何不直說。仰山曰。適來也不曲。和尚如何。師曰。直須隨流○上堂。仲冬嚴寒年年事。晷運推移事若何。仰山進前叉手而立。師曰。我情知汝答這話不得。香嚴曰。某甲偏答得這話。師躡前問。香嚴亦進前叉手而立。師曰。賴遇寂子不會○師謂仰山曰。汝須獨自迴光返照。別人不知汝解處。汝試將實解獻老僧看。仰山曰。若教某甲自看。到這裡無圓位。亦無一物一解得獻和尚。師曰。無圓位處。元是汝作解處。未
離心境在。仰山曰。既無圓位。何處有法。把何物作境。師曰。適來是汝作與么解。是否。仰山曰是。師曰。若恁么。是具足心境法。未脫我所心在。元來有解獻我。許汝信位顯。人位隱在○師一日見劉鐵磨來。師曰。老牸牛汝來也。劉曰。來日臺山大會齋。和尚還去么。師乃放身作臥勢。劉便出去(雪竇顯頌云。曾騎鐵馬入重城。來下傳聞六國清。猶握金鞭問歸客。夜深誰共禦街行 凈慈一云。眾中道。放身便臥是不去。劉鐵磨懡㦬而行。有甚交涉。殊不知。溈山老漢。平生一條脊樑。拗不曲。被劉鐵磨一推推倒。直至如今起不得。若要扶起溈山。請大眾下一轉語。眾無語。師以拄杖。一時趕散 中峰本云。溈山被鐵磨一拶拶倒。要起起不得。鐵磨被溈山一推推轉。要住住不得。本上座。與么批判。多少人在背後咬斷拇指)○師坐次。仰山從方丈前過。師曰。若是百丈先。師見子。須吃痛棒始得。仰山曰。即今事作么生。師曰。合取兩片皮。仰山曰。此恩難報。師曰。非子不才。乃老僧年邁。仰山曰。今日親見百丈師翁來。師曰。子向甚麼處見。仰山曰。不道見。祇是無別。師曰。始終作家○師問仰山。即今事且置。古來事作么生。仰山叉手近前。師曰。猶是即今事。古來事作么生。仰山退後立。師曰。汝屈我。我
【現代漢語翻譯】 現代漢語譯本： 離心境在。仰山問：『既然沒有圓滿的定位，哪裡會有法？又拿什麼東西作為境界呢？』溈山說：『剛才你這樣理解，對嗎？』仰山回答：『是的。』溈山說：『如果這樣，就是具足了心、境、法，但還沒有脫離『我所』，心還執著于外物。你本來有見解要獻給我，我才允許你顯現信位，隱藏人位。』 溈山一日見到劉鐵磨來。溈山說：『老母牛，你來了啊！』劉鐵磨說：『來日臺山將舉行盛大的齋會，和尚您去嗎？』溈山於是放身作臥倒下的姿勢。劉鐵磨便出去了。（雪竇顯頌揚說：『曾經騎著鐵馬進入重重城池，下來時聽說六國已經安定太平。仍然握著金鞭詢問歸來的客人，深夜裡誰與我一同在御街上行走？』凈慈禪師說：『眾中有人說，放身便臥就是不去。劉鐵磨感到茫然不知所措而離開，這有什麼關係呢？殊不知，溈山老漢，平生一條脊樑，寧折不彎，被劉鐵磨一推就倒了，直到如今也起不來。如果想要扶起溈山，請各位說一句轉語。』眾人無語。凈慈禪師用拄杖，一時將眾人趕散。中峰禪師評論說：『溈山被鐵磨一拶就倒，想要起來也起不來。鐵磨被溈山一推就轉，想要停住也停不住。我這樣評論，有多少人在背後咬斷拇指。』） 溈山禪師坐著的時候，仰山從方丈前經過。溈山說：『如果是百丈懷海禪師（720-814）見到你，一定要先打你一頓才行。』仰山說：『現在這件事該怎麼做呢？』溈山說：『閉上你的嘴。』仰山說：『此恩難報。』溈山說：『不是你不才，而是老僧我年邁了。』仰山說：『今日親眼見到百丈懷海禪師來了。』溈山說：『你從什麼地方見到的？』仰山說：『不是說見到，只是沒有分別。』溈山說：『始終是內行。』 溈山問仰山：『現在的事暫且放下，過去的事該怎麼做呢？』仰山叉手走近前來。溈山說：『這還是現在的事。過去的事該怎麼做呢？』仰山退後站立。溈山說：『你難為我，我……』
【English Translation】 English version: 『The separation of mind and object exists.』 Yangshan asked, 『Since there is no perfect position, where is the Dharma? And what is taken as the realm?』 Weishan said, 『Just now, is that how you understood it?』 Yangshan replied, 『Yes.』 Weishan said, 『If so, then it is complete with mind, object, and Dharma, but has not yet escaped 『what is mine,』 the mind is still attached to external things. Originally, you had an understanding to offer me, so I allowed you to manifest the position of faith and hide the position of person.』 One day, Weishan saw Liu the Iron Grinder coming. Weishan said, 『Old cow, you've come!』 Liu said, 『Tomorrow, there will be a grand vegetarian feast at Mount Tai. Will the monk go?』 Weishan then let his body fall into a lying posture. Liu then went out. (Xuedou Xian praised, 『Once riding an iron horse into the heavy city, coming down, I heard that the six kingdoms were stable and peaceful. Still holding the golden whip, I ask the returning guest, who walks with me on the imperial street in the deep night?』 Zen Master Jingci said, 『Someone in the crowd said that lying down means not going. Liu the Iron Grinder felt at a loss and left, what does this have to do with it? Little did they know that the old man Weishan, with a spine that would rather break than bend, was pushed down by Liu the Iron Grinder and has not been able to get up until now. If you want to help Weishan up, please say a turning word.』 The crowd was silent. The Zen Master Jingci used his staff to scatter the crowd. Zen Master Zhongfeng commented, 『Weishan was pushed down by the Iron Grinder, unable to get up. The Iron Grinder was pushed around by Weishan, unable to stop. I comment like this, how many people are biting off their thumbs behind their backs.』) When Zen Master Weishan was sitting, Yangshan passed by in front of the abbot's room. Weishan said, 『If it were Zen Master Baizhang Huaihai (720-814) seeing you, he would have to beat you first.』 Yangshan said, 『What should be done about this matter now?』 Weishan said, 『Shut your mouth.』 Yangshan said, 『This kindness is hard to repay.』 Weishan said, 『It's not that you are not talented, but that I, the old monk, am old.』 Yangshan said, 『Today, I personally saw Zen Master Baizhang Huaihai coming.』 Weishan said, 『Where did you see him?』 Yangshan said, 『It's not about seeing, it's just that there is no difference.』 Weishan said, 『Always a professional.』 Weishan asked Yangshan, 『Let's put aside the present matter for now, what about the past matter?』 Yangshan folded his hands and came forward. Weishan said, 『This is still the present matter. What about the past matter?』 Yangshan stepped back and stood. Weishan said, 『You are making it difficult for me, I...』
屈汝。仰山便禮拜(蔣山勤云。仰山雖善進前退後。發明古今。其奈溈山向胡餅里呷汁。壓沙覓油。雖然如是。且道仰山叉手。意作么生。若也知得。行腳事辦。其或未然。老僧不曾孤負諸人。自是諸人孤負老僧)○仰山香嚴侍立次。師舉手曰。如今恁么者少。不恁么者多。香嚴從東過西立。仰山從西過東立。師曰。這個因緣。三十年後。如金擲地相似。仰山曰。亦須是和尚提唱始得。香嚴曰。即今亦不少。師曰。合取口(南堂靜云。像王顰呻。師子哮吼。踞地盤空。移星換斗。坐斷舌頭。合取狗口。一回擲地作金聲。九曲黃河徹底清)○師坐次。仰山入來。師以兩手相交示之。仰山作女人拜。師曰。如是如是○師方丈內坐次。仰山入來。師曰。寂子近日宗門令嗣作么生。仰山曰。大有人疑著此事。師曰。子作么生。仰山曰。慧寂祇管困來閤眼。健即坐禪。所以未曾說著在。師曰。到這田地也難得。仰山曰。據慧寂所見。祇如此一句。也著不得。師曰。汝為一人也不得。仰山曰。自古聖人盡皆如此。師曰。大有人笑汝恁么祇對。仰山曰。解笑者是慧寂同參。師曰。出頭事作么生。仰山繞禪床一匝。師曰。裂破古今(蔣山勤云。動弦別曲。葉落知秋。自古自今。筑著磕著。鳥道玄路。許他父子親游。若是荊棘林中。猶欠
【現代漢語翻譯】 屈汝（沒有解釋）。仰山（慧寂，溈山靈祐弟子）便禮拜（蔣山勤云：仰山雖然善於進退，闡明古今，但溈山就像在胡餅里吸汁，在沙子里找油。雖然如此，但仰山叉手，意欲何為？如果知道，行腳之事便了結。如果不知道，老僧沒有辜負諸位，是諸位辜負了老僧）。 仰山和香嚴（智閑，溈山靈祐弟子）侍立在旁。溈山靈祐舉手說：『現在像這樣的人少，不像這樣的人多。』香嚴從東邊走到西邊站立，仰山從西邊走到東邊站立。溈山靈祐說：『這個因緣，三十年後，就像金子扔在地上一樣。』仰山說：『也必須是和尚您提倡才行。』香嚴說：『現在也不少。』溈山靈祐說：『閉上嘴巴！』（南堂靜云：象王呻吟，獅子怒吼，踞地盤空，移星換斗，坐斷舌頭，閉上狗嘴。一回擲地作金聲，九曲黃河徹底清）。 溈山靈祐坐著，仰山走進來。溈山靈祐用兩手交叉示意。仰山作女人拜。溈山靈祐說：『如是如是。』 溈山靈祐在方丈內坐著，仰山走進來。溈山靈祐說：『寂子（仰山慧寂）近日宗門下的繼承人怎麼樣？』仰山說：『很多人懷疑這件事。』溈山靈祐說：『你怎麼樣？』仰山說：『慧寂只是困了就閉眼睡覺，精神好就坐禪，所以沒說過什麼。』溈山靈祐說：『到了這種地步也難得。』仰山說：『據慧寂所見，只是如此一句，也執著不得。』溈山靈祐說：『你為一個人也不行。』仰山說：『自古聖人都是這樣。』溈山靈祐說：『很多人會笑你這樣回答。』仰山說：『能笑的人是慧寂的同參。』溈山靈祐說：『出頭露面的事怎麼辦？』仰山繞禪床一圈。溈山靈祐說：『裂破古今。』（蔣山勤云：動弦別曲，葉落知秋。自古自今，筑著磕著。鳥道玄路，許他父子親游。若是荊棘林中，還欠』
【English Translation】 Qu Ru (no explanation). Yangshan (Huiji, disciple of Weishan Lingyou) then bowed (Jiangshan Qin said: Although Yangshan is good at advancing and retreating, and elucidating the past and present, Weishan is like sipping juice from a sesame cake and seeking oil from sand. Although this is the case, what is Yangshan's intention in clasping his hands? If you know, the matter of pilgrimage is settled. If you don't know, the old monk has not failed you, but you have failed the old monk). Yangshan and Xiangyan (Zhixian, disciple of Weishan Lingyou) were standing by. Weishan Lingyou raised his hand and said, 'Now there are few people like this, and many who are not like this.' Xiangyan walked from east to west and stood, and Yangshan walked from west to east and stood. Weishan Lingyou said, 'This cause and condition, thirty years later, will be like gold thrown on the ground.' Yangshan said, 'It must be promoted by the monk.' Xiangyan said, 'There are not a few now.' Weishan Lingyou said, 'Shut your mouth!' (Nantang Jing said: The elephant king groans, the lion roars, squatting on the ground and hovering in the air, moving stars and changing battles, sitting and breaking the tongue, closing the dog's mouth. Throwing it on the ground once makes a golden sound, and the Yellow River of Nine Bends is completely clear). Weishan Lingyou was sitting, and Yangshan walked in. Weishan Lingyou crossed his hands to signal. Yangshan made a woman's bow. Weishan Lingyou said, 'So it is, so it is.' Weishan Lingyou was sitting in the abbot's room, and Yangshan walked in. Weishan Lingyou said, 'How is Jizi (Yangshan Huiji) recently, the successor of the sect?' Yangshan said, 'Many people doubt this matter.' Weishan Lingyou said, 'What about you?' Yangshan said, 'Huiji just closes his eyes when he is sleepy and meditates when he is energetic, so he hasn't said anything.' Weishan Lingyou said, 'It's rare to reach this point.' Yangshan said, 'According to what Huiji sees, it's just this sentence, and you can't be attached to it.' Weishan Lingyou said, 'You can't do it for one person.' Yangshan said, 'The sages of ancient times are all like this.' Weishan Lingyou said, 'Many people will laugh at you for answering like this.' Yangshan said, 'Those who can laugh are Huiji's fellow practitioners.' Weishan Lingyou said, 'What about the matter of coming forward?' Yangshan walked around the meditation bed once. Weishan Lingyou said, 'Tear apart the past and the present.' (Jiangshan Qin said: Moving the strings to play different tunes, the falling leaves know the autumn. From ancient times to the present, building and bumping. The mysterious road of birds, allowing the father and son to travel together. If it is in the thorns, it still owes'
悟在。以何為驗。只如仰山繞禪床一匝。溈山云裂破古今。若是明眼衲僧。瞞他一點不得)○仰山香嚴侍立次。師曰。過去現在未來。佛佛道同。人人得個解脫路。仰山曰。如何是人人解脫路。師回顧香嚴曰。寂子借問。何不答伊。香嚴曰。若道過去未來現在。某甲卻有個祇對處。師曰。子作么生祇對。香嚴珍重便出。師卻問仰山曰。智閑恁么祇對。還契寂子也無。仰山曰。不契。師曰。子又作么生。仰山亦珍重出去。師呵呵大笑曰。如水乳合○因僧問。如何是祖師西來意。師豎起拂子。后僧遇王常侍。王問。溈山近日有何言句。僧舉前話。王曰。彼中兄弟。如何商量。僧曰。借色明心。附物顯理。王曰。不是這個道理。上座快回去好。某甲敢寄一書到和尚。僧得書遂回持上。師拆開見。畫一圓相。內寫個日字。師曰。誰知千里外。有個知音。仰山侍次。乃曰。雖然如是。也祇是個俗漢。師曰。子又作么生。仰山畫一圓相。于中書日字。以腳抹卻。師乃大笑○一日師翹起一足。謂仰山曰。我每日得他負載。感伊不徹。仰山曰。當時給孤園中。與此無別。師曰。更須道始得。仰山曰。寒時與他襪著。也不為分外。師曰。不負當初。子今已徹。仰山曰。恁么更要答話在。師曰道看。仰山曰。誠如是言。師曰。如是如是○師
【現代漢語翻譯】 現代漢語譯本 悟在，以什麼來驗證？就像仰山繞禪床一圈，溈山說『裂破古今』。如果是明眼的僧人，一點也瞞不過他。）○仰山和香嚴侍立在旁，溈山說：『過去、現在、未來，佛佛道同，人人都有個解脫之路。』仰山問：『如何是人人解脫之路？』溈山回頭對香嚴說：『寂子問你，為何不回答他？』香嚴說：『如果說道過去、未來、現在，我倒有個應對之處。』溈山說：『你如何應對？』香嚴行珍重禮便出去了。溈山回頭問仰山：『智閑那樣應對，契合你的意思嗎？』仰山說：『不契合。』溈山說：『你又如何？』仰山也行珍重禮出去了。溈山呵呵大笑說：『如水乳交融。』○有僧人問：『如何是祖師西來意？』溈山豎起拂子。後來這僧人遇到王常侍，王常侍問：『溈山近日有什麼言語？』僧人舉了之前的話。王常侍說：『你們那裡兄弟，如何商量？』僧人說：『借色明心，附物顯理。』王常侍說：『不是這個道理，上座快回去吧，我敢寄一封信給和尚。』僧人得到信就回去呈上。溈山拆開一看，畫一個圓相，裡面寫個『日』字。溈山說：『誰知千里之外，有個知音。』仰山侍立在旁，說：『雖然如此，也只是個俗漢。』溈山說：『你又如何？』仰山畫一個圓相，于中書『日』字，用腳抹去。溈山於是大笑。○一日，溈山翹起一足，對仰山說：『我每日得它負載，感念不盡。』仰山說：『當時給孤園中，與此無別。』溈山說：『更須說出來才行。』仰山說：『冷的時候給他穿上襪子，也不算過分。』溈山說：『不負當初，你如今已徹悟。』仰山說：『這樣還要回答嗎？』溈山說：『說來聽聽。』仰山說：『誠如是言。』溈山說：『如是如是。』○溈山
【English Translation】 English version 'Enlightenment is present. What is the verification?' Just like Yangshan circling the meditation bed once, Weishan said, 'Splitting open the ancient and modern.' If it is a clear-eyed monk, he cannot be deceived even a little.) ○ Yangshan and Xiangyan were standing in attendance. The Master [Weishan] said, 'Past, present, and future, the Buddhas' paths are the same. Everyone obtains a path to liberation.' Yangshan said, 'What is the path to liberation for everyone?' The Master looked back at Xiangyan and said, 'Jizi (another name for Yangshan) is asking you, why don't you answer him?' Xiangyan said, 'If you speak of past, future, and present, I have a response.' The Master said, 'How do you respond?' Xiangyan paid respects and left. The Master then asked Yangshan, 'Is Zhixian's (another name for Xiangyan) response in accordance with your meaning, Jizi?' Yangshan said, 'It is not.' The Master said, 'What about you?' Yangshan also paid respects and left. The Master laughed heartily and said, 'Like water and milk blending together.' ○ A monk asked, 'What is the meaning of the Patriarch's coming from the West?' The Master raised his whisk. Later, the monk met Wang Changshi (a government official), who asked, 'What words has Weishan spoken recently?' The monk recounted the previous conversation. Wang said, 'How do the brothers there discuss it?' The monk said, 'Using form to illuminate the mind, relying on objects to reveal principle.' Wang said, 'That is not the principle. Venerable, you should quickly return. I dare to send a letter to the monk.' The monk received the letter and returned to present it. The Master opened it and saw a circle drawn, with the character 'sun' written inside. The Master said, 'Who knew that thousands of miles away, there was a kindred spirit.' Yangshan, attending nearby, said, 'Even so, it is just a layman.' The Master said, 'What about you?' Yangshan drew a circle and wrote the character 'sun' inside, then wiped it away with his foot. The Master then laughed heartily. ○ One day, the Master raised one foot and said to Yangshan, 'I receive its support every day, and I am endlessly grateful.' Yangshan said, 'It is no different from the Jetavana Garden back then.' The Master said, 'It must be spoken.' Yangshan said, 'Putting socks on it when it's cold is not excessive.' The Master said, 'Not betraying the beginning, you are now thoroughly enlightened.' Yangshan said, 'In that case, is there still a need to answer?' The Master said, 'Speak and let me hear.' Yangshan said, 'Truly, it is as you say.' The Master said, 'Thus it is, thus it is.' ○ Weishan
問仰山。生住異滅。汝作么生會。仰山曰。一念起時。不見有生住異滅。師曰。子何得遣法。仰山曰。和尚適來問甚麼。師曰。生住異滅。仰山曰。卻喚作遣法○師問仰山。妙凈明心。汝作么生會。仰山曰。山河大地。日月星辰。師曰。汝祇得其事。仰山曰。和尚適來問甚麼。師曰。妙凈明心。仰山曰。喚作事得么。師曰。如是如是○石霜會下。有二禪客。到曰。此間無一人會禪。后普請搬柴。仰山見二禪客。歇將一橛柴問曰。還道得么。俱無對。仰山曰。莫道無人會禪好。仰山歸舉似師曰。今日二禪客。被慧寂勘破。師曰。甚麼處被子勘破。仰山舉前話。師曰。寂子又被吾勘破(云居錫云。甚處是溈山勘破仰山處)○師睡次。仰山問訊。師便回面向壁。仰山曰。和尚何得如此。師起曰。我適來得一夢。你試為我原看。仰山取一盆水。與師洗面。少頃。香嚴亦來問訊。師曰。我適來得一夢。寂子為我原了。汝更與我原看。香嚴乃點一碗茶來。師曰。二子見解。過於鹙子(蔣山勤云。夢中說夢。深許溈山。妙用神通。須還二子。傳茶度水。耀古騰今。年老心孤。憐兒惜子。向衲僧門下一人在門外。一人在門裡。更有一人。遍界不曾藏。佛眼覷不見南堂靜云。撥草瞻風。孤峰獨宿。鼓無絃琴。唱無生曲。溈仰香嚴鼎之三足
【現代漢語翻譯】 仰山（溈山仰山，溈山（溈山靈佑，771-853）的弟子）問：『生住異滅（佛教術語，指事物從產生、存在、變化到消滅的過程），你如何理解？』 仰山說：『一念生起之時，不見有生住異滅。』 溈山說：『你為何要否定佛法？』 仰山說：『和尚剛才問的是什麼？』 溈山說：『生住異滅。』 仰山說：『如果這樣說，那不就是否定佛法了嗎？』 溈山問仰山：『妙凈明心（佛教術語，指清凈明澈的真心），你如何理解？』 仰山說：『山河大地，日月星辰。』 溈山說：『你只理解了現象。』 仰山說：『和尚剛才問的是什麼？』 溈山說：『妙凈明心。』 仰山說：『可以稱之為現象嗎？』 溈山說：『正是如此，正是如此。』 石霜（石霜慶諸，807-888）門下，有兩個禪客到來，說：『這裡沒有一個人懂得禪。』 後來大家一起搬柴，仰山看見兩個禪客，放下手中的一截柴問道：『說得出來嗎？』 兩人都無言以對。 仰山說：『不要說沒有人懂得禪才好。』 仰山回去告訴溈山說：『今天這兩個禪客，被慧寂（仰山慧寂）勘破了。』 溈山說：『在什麼地方被你勘破了？』 仰山說了之前發生的事。 溈山說：『慧寂又被我勘破了。』（云居錫說：『哪裡是溈山勘破仰山的地方？』） 溈山睡覺的時候，仰山前去問候，溈山就轉過身面向墻壁。 仰山說：『和尚為何如此？』 溈山起身說：『我剛才做了一個夢，你試著為我解一下。』 仰山取來一盆水，給溈山洗臉。 過了一會兒，香嚴（香嚴智閑）也來問候，溈山說：『我剛才做了一個夢，慧寂已經為我解了，你再為我解一下。』 香嚴於是端來一碗茶。 溈山說：『你們兩人的見解，超過了舍利弗（釋迦摩尼十大弟子之一）。』（蔣山勤說：『夢中說夢，深深讚許溈山。妙用神通，必須歸還給這兩個人。傳茶遞水，光耀古今。年老心孤，憐愛兒子。在衲僧門下，一人在門外，一人在門裡，還有一人，遍佈世界不曾隱藏，佛眼也看不見。南堂靜說：撥開草叢看風向，獨自住在孤峰上，彈奏沒有琴絃的琴，唱著無生的曲子。溈山、仰山、香嚴，鼎立的三足。』）
【English Translation】 Yangshan (Disciple of Weishan Lingyou, 771-853) asked: 'What is your understanding of arising, dwelling, changing, and ceasing (生住異滅, Buddhist terms referring to the process of arising, existence, change, and extinction of things)?' Yangshan said: 'When a single thought arises, I do not see arising, dwelling, changing, or ceasing.' Weishan said: 'Why do you deny the Dharma?' Yangshan said: 'What did the Abbot ask just now?' Weishan said: 'Arising, dwelling, changing, and ceasing.' Yangshan said: 'If you say it like that, isn't that denying the Dharma?' Weishan asked Yangshan: 'What is your understanding of the wondrously pure and bright mind (妙凈明心, Buddhist term referring to the pure and clear true mind)?' Yangshan said: 'Mountains, rivers, the great earth, the sun, moon, and stars.' Weishan said: 'You only understand the phenomena.' Yangshan said: 'What did the Abbot ask just now?' Weishan said: 'The wondrously pure and bright mind.' Yangshan said: 'Can it be called phenomena?' Weishan said: 'Exactly so, exactly so.' Two Chan travelers from Shishuang's (Shishuang Qingzhu, 807-888) assembly arrived and said: 'There is not a single person here who understands Chan.' Later, when everyone was carrying firewood together, Yangshan saw the two Chan travelers, put down a piece of firewood he was holding, and asked: 'Can you say it?' Both were speechless. Yangshan said: 'It's better not to say that no one understands Chan.' Yangshan returned and told Weishan: 'Today, those two Chan travelers were seen through by Huiji (Yangshan Huiji).' Weishan said: 'Where were they seen through by you?' Yangshan recounted what had happened earlier. Weishan said: 'Huiji was seen through by me.' (Yunjuxi said: 'Where is the place where Weishan saw through Yangshan?') When Weishan was sleeping, Yangshan came to inquire after him. Weishan turned to face the wall. Yangshan said: 'Why is the Abbot doing this?' Weishan got up and said: 'I just had a dream. Try to interpret it for me.' Yangshan brought a basin of water and washed Weishan's face. A little later, Xiangyan (Xiangyan Zhixian) also came to inquire. Weishan said: 'I just had a dream. Huiji has already interpreted it for me. You interpret it for me again.' Xiangyan then brought a bowl of tea. Weishan said: 'The understanding of you two surpasses Shariputra (one of the ten major disciples of Shakyamuni Buddha).' (Jiangshan Qin said: 'Speaking of dreams within dreams, deeply praising Weishan. The wondrous use of spiritual powers must be returned to these two people. Passing on tea and water, illuminating the past and present. Old and lonely, cherishing his sons. Among the monks, one is outside the door, one is inside the door, and there is another who pervades the world without being hidden, unseen by the Buddha's eye. Nantang Jing said: Parting the grass to see the wind, dwelling alone on a solitary peak, playing a stringless zither, singing a song of no-birth. Weishan, Yangshan, and Xiangyan, the three legs of a tripod.')
。臨機不費纖毫力。任運分身千百億)○師因泥壁次。李軍容來。具公裳直至師背後。端笏而立。師回首見。便側泥盤。作接泥勢。李便轉笏作進泥勢。師便拋下泥盤。同歸方丈(巖頭奯聞云。噫佛法澹泊也。大小溈山。泥壁也不了 明招謙云。當時合作么生免被巖頭點檢。代云。卻轉泥盤。作泥壁勢。便拋下歸去 黃龍新云。巖頭錯下名言。殊不知溈山軍容。弄巧成拙)○上堂。老僧百年後。向山下作一頭水牯牛。左脅下書五字曰。溈山僧某甲。當恁么時。喚作溈山僧。又是水牯牛。喚作水牯牛。又是溈山僧。畢竟喚作甚麼即得。仰山出禮拜而退(云居膺代云。師無異號 資福寶云。當時但作此○相拓呈之 新羅和尚。作此[○@牛]相拓呈之。又云。同道者方知 芭蕉徹。作此<
南嶽下四世
仰山慧寂禪師(溈山祐法嗣)
袁州仰山慧寂通智禪師。韶州懷化葉氏子。年九歲。于廣州和安寺。投通禪師出家。(即不語通)十四歲。父母取歸
【現代漢語翻譯】
現代漢語譯本：臨機應變不需要花費絲毫力氣，任憑運用可以化身千百億。（註：形容佛法的無邊妙用和禪師的智慧）○溈山禪師在泥墻邊，李軍容前來，穿著官服直接走到禪師背後，手持笏板站立。禪師回頭看見，便側過泥盤，做出接泥的姿勢。李軍容便轉動笏板，做出進泥的姿勢。禪師便拋下泥盤，一同回到方丈。（巖頭奯（huò）聽說后說：『唉，佛法真是平淡啊！大小溈山，連泥墻都搞不定。』明招謙說：『當時應該怎麼做才能免被巖頭點檢？』代答說：『卻轉動泥盤，做出泥墻的姿勢，便拋下歸去。』黃龍新說：『巖頭錯下了名言，殊不知溈山軍容，弄巧成拙。』）○溈山禪師上堂說法時說：『老僧百年之後，向山下作一頭水牯牛，左脅下寫五個字說：『溈山僧某甲』。當這個時候，叫作溈山僧，又是水牯牛；叫作水牯牛，又是溈山僧。到底叫作什麼才對呢？』仰山（慧寂）禪師出來禮拜後退下。（云居膺代答說：『師無異號。』資福寶說：『當時但作此○相拓印呈現出來。』新羅和尚，作此[○@牛]相拓印呈現出來。又說：『同道者才知道。』芭蕉徹，作此<
南嶽下四世
仰山慧寂禪師（溈山祐（yòu）的法嗣）
袁州仰山慧寂通智禪師，韶州懷化葉氏之子，九歲時，在廣州和安寺，投靠通禪師出家。（即不語通）十四歲時，父母把他領回家。
【English Translation】
English version: Responding to situations requires no effort at all; at will, one can manifest hundreds of thousands of billions of bodies. (Note: This describes the boundless wonders of the Buddha-dharma and the wisdom of the Chan master.) ○ When Chan Master Weishan was by the mud wall, Li Junrong came, wearing his official robes, and stood directly behind the master, holding his tablet. The master turned his head and saw him, then tilted the mud tray, making a gesture of receiving mud. Li then turned his tablet, making a gesture of offering mud. The master then threw down the mud tray and returned to his abbot's room together. (When Yantou Huo heard this, he said, 'Alas, the Buddha-dharma is truly bland! The great and small Weishan, they can't even handle a mud wall.' Mingzhao Qian said, 'What should have been done at that time to avoid being criticized by Yantou?' Someone replied on his behalf, 'Instead, turn the mud tray, make a gesture of mud wall, then throw it down and leave.' Huanglong Xin said, 'Yantou made a wrong judgment; he doesn't know that Weishan's military officer was trying to be clever but failed.') ○ Chan Master Weishan said in his Dharma talk: 'After this old monk passes away in a hundred years, I will become a water buffalo down the mountain, with five characters written on my left flank saying: 'Weishan Monk Moujia'. At that time, if you call me Weishan monk, I am also a water buffalo; if you call me a water buffalo, I am also a Weishan monk. What should I be called after all?' Yangshan (Huiji) came out, bowed, and retreated. (Yunju Ying replied on his behalf, 'The master has no different name.' Zifu Bao said, 'At that time, just make this ○ symbol, print it, and present it.' The Silla monk made this [○@牛] symbol, printed it, and presented it. He also said, 'Only those who share the same path will understand.' Bajiao Che made this <
Fourth Generation under Nanyue
Chan Master Yangshan Huiji (Dharma Successor of Weishan You)
Chan Master Yangshan Huiji Tongzhi of Yuanzhou, son of the Ye family of Huaihua, Shaozhou. At the age of nine, he entered the priesthood at He'an Temple in Guangzhou, under Chan Master Tong. (That is, 'Non-Speaking Tong') At the age of fourteen, his parents took him home.
。欲與婚媾。師不從。遂斷手二指。跪致父母前。誓求正法。以答劬勞。父母乃許。再詣通處。而得披剃。未登具即遊方。初謁耽源。已悟玄旨。后參溈山。遂升堂奧。耽源謂師曰。國師當時。傳得六代祖師圓相。共九十七個。授與老僧。乃曰。吾滅后三十年。南方有一沙彌到來。大興此教。次第傳受。無令斷絕。我今付汝。汝當奉持。遂將其本過與師。師接得一覽。便將火燒卻。耽源一日問。前來諸相。甚宜秘惜。師曰。當時看了。便燒卻也。耽源曰。吾此法門。無人能會。唯先師及諸祖師諸大聖人。方可委悉。子何得焚之。師曰。慧寂一覽。已知其意。但用得。不可執本也。耽源曰。然雖如此。于子即得。後人信之不及。師曰。和尚若要。重錄不難。即重集一本呈上。更無遺失。耽源曰然。耽源上堂。師出衆作此○相。以手拓呈了。卻叉手立。耽源以兩手相交作拳示之。師進前三步。作女人拜。耽源點頭。師便禮拜。師浣衲次。耽源曰。正恁么時作么生。師曰。正恁么時。向甚麼處見。后參溈山。溈山問。汝是有主沙彌。無主沙彌。師曰有主。曰主在甚麼處。師從西過東立。溈山異之。師問。如何是真佛住處。溈山曰。以思無思之妙。返思靈焰之無窮。思盡還源。性相常住。事理不二。真佛如如。師于言下頓悟。
【現代漢語翻譯】 現代漢語譯本： （仰山慧寂）想要和人結婚。耽源禪師不同意。於是（慧寂）砍斷了兩個手指，跪在父母面前，發誓要求得正法，以報答父母的養育之恩。父母才答應。再次前往通處，得以剃度出家。還未受具足戒就遊歷四方。最初拜訪耽源禪師，已經領悟了玄妙的旨意。後來參訪溈山禪師，於是登堂入室。耽源禪師對（慧寂）說：『國師（指慧忠國師，唐代宗時期著名禪僧）當時，傳得了六代祖師（指慧能）的圓相，共有九十七個，授予老僧。並且說：「我去世后三十年，南方會有一位沙彌到來，大興此教。依次傳授，不要令其斷絕。」我現在交付給你，你應當奉持。』於是將原本交給（慧寂）。（慧寂）接過一看，就用火燒掉了。 耽源禪師有一天問：『先前那些圓相，很應該珍惜秘藏。』（慧寂）說：『當時看了，就燒掉了。』耽源禪師說：『我的這個法門，沒有人能夠領會。只有先師（指慧忠國師）以及各位祖師、各位大聖人，才可以詳細瞭解。你為什麼燒掉它？』（慧寂）說：『慧寂看了一遍，已經知道了它的意思。只要能用就行，不可以執著于原本。』耽源禪師說：『雖然如此，對你來說可以，後人恐怕難以相信。』（慧寂）說：『和尚如果想要，重新抄錄並不難。』隨即重新整理了一本呈上，沒有遺漏。耽源禪師說：『好。』 耽源禪師上堂說法，（慧寂）從人群中走出來，作了一個○相，用手掌托著呈上去，然後叉手站立。耽源禪師用兩手相交握成拳頭來表示。慧寂向前走了三步，作女人拜。耽源禪師點頭。慧寂便禮拜。 （有一次）慧寂洗納衣，耽源禪師問：『正在這個時候該怎麼辦？』（慧寂）說：『正在這個時候，從什麼地方見？』 後來參訪溈山禪師。溈山禪師問：『你是有主的沙彌，還是無主的沙彌？』（慧寂）說：『有主。』（溈山禪師）說：『主在什麼地方？』（慧寂）從西邊走到東邊站立。溈山禪師對此感到驚異。 （慧寂）問：『如何是真佛的住處？』溈山禪師說：『用思而無思的妙用，返回思念靈焰的無窮。思慮窮盡，迴歸本源，自性與現象恒常存在，事相與理體不二，真佛如如不動。』慧寂在言下頓悟。
【English Translation】 English version: (Yangshan Huiji) desired to marry. Zen Master Damyuan did not agree. Thereupon, (Huiji) cut off two fingers and knelt before his parents, vowing to seek the true Dharma to repay their nurturing kindness. Only then did his parents agree. He went to Tongchu again and was able to shave his head and become a monk. Before receiving the full precepts, he traveled around. He first visited Zen Master Damyuan and had already understood the profound meaning. Later, he visited Zen Master Weishan and thus entered the inner chamber. Zen Master Damyuan said to (Huiji): 'The National Teacher (referring to National Teacher Huizhong, a famous Zen monk during the reign of Emperor Daizong of the Tang Dynasty) at that time, received the round symbols of the Sixth Patriarch (referring to Huineng), a total of ninety-seven, and bestowed them upon the old monk. And he said, "Thirty years after my death, a Shami (novice monk) will come from the south and greatly promote this teaching. Transmit it in order, do not let it be cut off." I now entrust it to you, you should uphold it.' Thereupon, he gave the original to (Huiji). (Huiji) took it and looked at it, then burned it with fire. One day, Zen Master Damyuan asked: 'Those previous round symbols, should be cherished and kept secret.' (Huiji) said: 'At that time, after looking at them, I burned them.' Zen Master Damyuan said: 'My Dharma gate, no one can understand. Only the former teacher (referring to National Teacher Huizhong) and the various patriarchs and great sages can understand it in detail. Why did you burn it?' (Huiji) said: 'Huiji has read it once and already knows its meaning. As long as it can be used, one should not be attached to the original.' Zen Master Damyuan said: 'Although this is the case, it is okay for you, but later people may not believe it.' (Huiji) said: 'If the Abbot wants it, it is not difficult to copy it again.' Immediately, he reorganized a copy and presented it, without any omissions. Zen Master Damyuan said: 'Good.' Zen Master Damyuan ascended the hall to preach the Dharma, (Huiji) came out from the crowd, made a ○ symbol, held it up with his palm, and then stood with his hands clasped. Zen Master Damyuan used both hands to cross and make a fist to indicate. Huiji took three steps forward and made a woman's bow. Zen Master Damyuan nodded. Huiji then bowed. (Once) Huiji was washing his patched robe, Zen Master Damyuan asked: 'What should be done at this very moment?' (Huiji) said: 'At this very moment, where do you see it?' Later, he visited Zen Master Weishan. Zen Master Weishan asked: 'Are you a Shami with a master, or a Shami without a master?' (Huiji) said: 'With a master.' (Zen Master Weishan) said: 'Where is the master?' (Huiji) walked from the west to the east and stood. Zen Master Weishan was surprised by this. (Huiji) asked: 'What is the dwelling place of the true Buddha?' Zen Master Weishan said: 'Use the wonderful function of thinking without thinking, return to thinking about the infinity of the spiritual flame. When thoughts are exhausted, return to the source, the self-nature and phenomena are constantly present, the phenomena and the principle are not two, the true Buddha is as such, unmoving.' Huiji had a sudden enlightenment upon hearing these words.
自此執侍。前後盤桓十五載○后參巖頭。巖頭舉起拂子。師展坐具。巖頭拈拂子置背後。師將坐具。搭肩上而出。巖頭曰。我不肯汝放。祇肯汝收○掃地次。溈山問。塵非掃得。空不自生。如何是塵非掃得。師掃地一下。溈山曰。如何是空不自生。師指自身。又指溈山。溈山曰。塵非掃得。空不自生。離此二途。又作么生。師又掃地一下。又指自身。並指溈山○溈山。一日指田問師。這丘田那頭高這頭低。師曰。卻是這頭高那頭低。溈山曰。你若不信。向中間立看兩頭。師曰。不必立中間。亦莫住兩頭。溈山曰。若如是著水看。水能平物。師曰。水亦無定。但高處高平。低處低平。溈山便休(徑山杲云。顯諸仁。藏諸用。鼓萬物而不與。聖人同憂。盛德大業至矣哉。喝一喝)○有施主。送絹與溈山。師問。和尚受施主如是供養。將何報答。溈山敲禪床示之。師曰。和尚何得將眾人物。作自己用○師在溈山為直歲。作務歸。溈山問。甚麼處去來。師曰。田中來。溈山曰。田中多少人。師插鍬叉手。溈山曰。今日南山。大有人刈茅。師拔鍬便行(玄沙備云。我若見。即踏倒鍬子 僧問鏡清怤。仰山插鍬。意旨如何。鏡清云。狗銜赦書。諸侯避道。云只如玄沙踏倒。意旨如何。鏡清云。不奈船何。打破𡰷鬥。雲南山刈茅。意
【現代漢語翻譯】 現代漢語譯本 自此，我便侍奉在他左右。前後跟隨了十五年。後來參訪巖頭禪師。巖頭禪師舉起拂塵，我便展開坐具。巖頭禪師將拂塵放到背後，我便將坐具搭在肩上走了出去。巖頭禪師說：『我不允許你放下，只允許你收回。』 一次掃地時，溈山禪師問：『塵不是掃就能掃掉的，空不是自然產生的，什麼是塵不是掃就能掃掉的？』我掃了一下地。溈山禪師說：『什麼是空不是自然產生的？』我指了指自己，又指了指溈山禪師。溈山禪師說：『塵不是掃就能掃掉的，空不是自然產生的，離開這兩種途徑，又該怎麼辦？』我又掃了一下地，又指了指自己，並指了指溈山禪師。 溈山禪師有一天指著田地問我：『這塊田地那頭高這頭低。』我說：『卻是這頭高那頭低。』溈山禪師說：『你若是不信，到中間站著看兩頭。』我說：『不必站在中間，也不要停留在兩頭。』溈山禪師說：『如果這樣，用水來看，水能平物。』我說：『水也沒有定性，只是高處高平，低處低平。』溈山禪師便不再說話。（徑山杲禪師說：『顯現諸位仁者的德行，隱藏諸位的功用，鼓動萬物而不參與其中，與聖人同憂。盛大的德行和偉大的事業達到了極致啊！』喝一聲） 有施主送絹給溈山禪師，我問：『和尚接受施主這樣的供養，將用什麼來報答？』溈山禪師敲了敲禪床來示意。我說：『和尚怎麼能將大眾的物品，當作自己使用呢？』 我當時在溈山禪師那裡擔任直歲（寺院職務），幹完活回來，溈山禪師問：『從哪裡回來？』我說：『從田里回來。』溈山禪師說：『田里有多少人？』我插下鍬，叉手而立。溈山禪師說：『今天南山，有很多人在割茅草。』我拔起鍬就走了。（玄沙備禪師說：『我如果見到，就踏倒鍬子。』有僧人問鏡清怤禪師：『仰山禪師插鍬，意旨如何？』鏡清禪師說：『狗銜赦書，諸侯避道。』僧人說：『如果玄沙禪師踏倒鍬，意旨如何？』鏡清禪師說：『不奈船何，打破𡰷鬥。』僧人說南山割茅草，意旨如何？』）
【English Translation】 English version From then on, I attended to him. I stayed around for fifteen years. Later, I visited Zen Master Yantou. Zen Master Yantou raised a whisk, and I spread out my sitting mat. Zen Master Yantou placed the whisk behind him, and I put the sitting mat on my shoulder and walked out. Zen Master Yantou said, 'I will not allow you to put it down, only allow you to take it back.' Once, while sweeping the floor, Zen Master Weishan asked, 'Dust cannot be swept away, emptiness does not arise by itself, what is dust that cannot be swept away?' I swept the floor once. Zen Master Weishan said, 'What is emptiness that does not arise by itself?' I pointed to myself and then pointed to Zen Master Weishan. Zen Master Weishan said, 'Dust cannot be swept away, emptiness does not arise by itself, leaving these two paths, what should be done?' I swept the floor again, and pointed to myself and pointed to Zen Master Weishan. One day, Zen Master Weishan pointed to the field and asked me, 'This field, that end is high and this end is low.' I said, 'It is this end that is high and that end that is low.' Zen Master Weishan said, 'If you don't believe it, stand in the middle and look at both ends.' I said, 'No need to stand in the middle, nor stay at both ends.' Zen Master Weishan said, 'If so, look with water, water can level things.' I said, 'Water also has no fixed nature, but high places are high and level, low places are low and level.' Zen Master Weishan then stopped speaking. (Zen Master Jingshan Gao said, 'Reveal the virtues of all of you, hide the functions of all of you, stir all things without participating in them, share the worries of the sages. Great virtue and great deeds have reached their peak!' Shout once) A donor sent silk to Zen Master Weishan, and I asked, 'Venerable, receiving such offerings from the donor, what will you use to repay them?' Zen Master Weishan knocked on the Zen bed to indicate. I said, 'Venerable, how can you use the belongings of the community as your own?' I was then serving as the 'direct year' (a temple position) at Zen Master Weishan's place. Returning from work, Zen Master Weishan asked, 'Where did you come from?' I said, 'From the field.' Zen Master Weishan said, 'How many people are in the field?' I stuck the hoe in the ground and stood with my hands folded. Zen Master Weishan said, 'Today, in Nanshan (South Mountain), many people are cutting thatch.' I pulled out the hoe and left. (Zen Master Xuansha Bei said, 'If I saw it, I would kick down the hoe.' A monk asked Zen Master Jingqing Fu, 'Yangshan (Zen Master Yangshan) inserting the hoe, what is the meaning?' Zen Master Jingqing said, 'A dog carries a pardon, and the lords avoid the road.' The monk said, 'If Zen Master Xuansha kicked down the hoe, what is the meaning?' Zen Master Jingqing said, 'There is nothing to do with the boat, break the 𡰷斗.' The monk said, 'What about Nanshan cutting thatch?')
旨如何。鏡清云。李靖三兄。久經行陣 云居錫云。且道鏡清下此一判。著不著 雪竇顯云。諸方咸謂插鍬話奇特。大似隨邪逐惡。據雪竇見處。仰山被溈山一問。直得草繩自縛。去死十分 翠巖芝云。仰山只得一橛。諸人別有會么 徑山杲云。仁者見之謂之仁。智者見之謂之智。百姓日用而不知。故君子之道鮮矣 金粟悟云。我若作仰山。待溈山問田中多少人。便乃出。不惟截斷溈山。後來老婆。教伊許大溈山討鼻頭不著。亦作天下榜樣)○師在溈山牧牛。時踢天泰上座問曰。一毛頭師子現即不問。百億毛頭百億師子現。又作么生。師便騎牛歸。侍立溈山次。舉前話方了。卻見泰來。師曰。便是這個上座。溈山遂問。百億毛頭百億師子現。豈不是上座道。泰曰是。師曰。正當現時。毛前現。毛后現。泰曰。現時不說前後。溈山大笑。師曰。師子腰折也。便下去○一日。第一座。舉起拂子曰。若人作得道理即與之。師曰。某甲作得道理。還得否。座曰。但作得道理便得。師乃掣將拂子去(云居錫云。甚麼處是仰山道理)○一日雨下。天性上座謂師曰。好雨。師曰。好在甚麼處。天性無語。師曰。某甲卻道得。天性曰。好在甚麼處。師指雨。天性又無語。師曰。何得大智而默(徑山杲云。一人只知看雨。一人只知指雨。
【現代漢語翻譯】 現代漢語譯本 如何理解？鏡清禪師說：『李靖三兄弟，久經沙場。』（李靖為唐朝(618年-907年)名將）云居錫禪師說：『那麼，鏡清禪師的這個判斷，中肯不中肯？』雪竇顯禪師說：『各方都說插鍬的話奇特，很像是隨波逐流。依雪竇來看，仰山被溈山一問，簡直是草繩自縛，離死不遠。』翠巖芝禪師說：『仰山只得到了一部分，各位還有別的理解嗎？』徑山杲禪師說：『仁者見之謂之仁，智者見之謂之智，百姓日用而不知，所以君子的道很少有人能理解。』金粟悟禪師說：『如果我是仰山，等溈山問田里有多少人時，我就出去。不僅截斷溈山的話頭，還讓後來的老太婆，教訓他溈山這麼大的人也找不到鼻頭。也給天下人做個榜樣。』 仰山禪師在溈山牧牛時，踢天泰上座問道：『一毛頭師子現身，暫且不問。百億毛頭百億師子現身，又該如何？』仰山禪師便騎牛回去。侍立在溈山禪師旁邊時，剛說完前面的話，恰好看到天泰禪師來。仰山禪師說：『就是這位上座。』溈山禪師於是問：『百億毛頭百億師子現身，難道不是上座你說的嗎？』天泰禪師說是。仰山禪師說：『正在現身時，是毛前現，還是毛后現？』天泰禪師說：『現身時不說前後。』溈山禪師大笑。仰山禪師說：『師子腰折了。』便下去了。 有一天，第一座舉起拂子說：『如果有人說出道理，就給他。』仰山禪師說：『我能說出道理，能得到嗎？』第一座說：『只要說出道理就能得到。』仰山禪師於是奪過拂子。（云居錫禪師說：『哪裡是仰山的道理？』） 有一天下雨，天性上座對仰山禪師說：『好雨。』仰山禪師說：『好在哪裡？』天性無語。仰山禪師說：『我卻說得出。』天性說：『好在哪裡？』仰山禪師指著雨。天性又無語。仰山禪師說：『為何大智卻沉默不語？』（徑山杲禪師說：『一人只知道看雨，一人只知道指雨。』）
【English Translation】 English version What is the intention? Jingqing said, 'Li Jing and his three brothers have long been on the battlefield.' (Li Jing was a famous general of the Tang Dynasty (618-907)). Yunju Xi said, 'Then, is Jingqing's judgment appropriate or not?' Xuedou Xian said, 'All say that the words of inserting a hoe are peculiar, much like following evil. According to Xuedou's view, Yangshan was asked by Weishan and was simply tying himself with a grass rope, not far from death.' Cuiyan Zhi said, 'Yangshan only got a part of it, do you have other understandings?' Jingshan Gao said, 'The benevolent see it and call it benevolence, the wise see it and call it wisdom, but the people use it daily and do not know it, so the way of the gentleman is rarely understood.' Jin Su Wu said, 'If I were Yangshan, when Weishan asked how many people were in the field, I would go out. Not only would I cut off Weishan's words, but I would also let the old woman later teach him, Weishan, such a big person, could not find his nose. It also sets an example for the world.' When Yangshan was herding cattle at Weishan, the Venerable Tiantai asked, 'I won't ask about the appearance of a single hair-tip lion. What about the appearance of hundreds of millions of hair-tip lions?' Yangshan then rode the ox back. When he was standing next to Weishan, he had just finished speaking when he saw Tiantai coming. Yangshan said, 'This is the Venerable.' Weishan then asked, 'The appearance of hundreds of millions of hair-tip lions, isn't that what you said, Venerable?' Tiantai said yes. Yangshan said, 'When it is appearing, is it appearing before the hair or after the hair?' Tiantai said, 'When it is appearing, there is no before or after.' Weishan laughed loudly. Yangshan said, 'The lion's waist is broken.' Then he went down. One day, the First Seat raised a whisk and said, 'If anyone can speak the truth, it will be given to him.' Yangshan said, 'If I can speak the truth, can I get it?' The First Seat said, 'As long as you speak the truth, you can get it.' Yangshan then snatched the whisk away. (Yunju Xi said, 'Where is Yangshan's truth?') One day it was raining, and the Venerable Tianxing said to Yangshan, 'Good rain.' Yangshan said, 'What's good about it?' Tianxing was speechless. Yangshan said, 'I can say it.' Tianxing said, 'What's good about it?' Yangshan pointed to the rain. Tianxing was again speechless. Yangshan said, 'Why is great wisdom silent?' (Jingshan Gao said, 'One person only knows to look at the rain, and one person only knows to point at the rain.')
仔細點檢將來。大似釘樁搖櫓。育王當時。待他道好在甚麼處。只向他道。滴穿眼睛。浸爛鼻孔。或有個衲僧出來道。育王也是釘樁搖櫓。卻許他具眼)○師隨溈山遊山。到磐陀石上坐。師侍立次。忽鴉銜一紅柿。落在面前。溈山拾與師。師接得洗了。度與溈山。溈山曰。子甚處得來。師曰。此是和尚道德所感。溈山曰。汝也不得無分。即分半與師(玄沙備云。大小溈山。被仰山一坐。至今起不得 金粟悟云。玄沙柢知溈山被仰山一坐。至今起不得。竟不知仰山被溈山半個柿子。塞卻咽喉。至今轉氣不得 徑山信云。你看溈山父子譚禪。儘是平實語言。著著不離紅柿一枚。何似大地眾生性命。不出溈山父子舌尖上。吞吐鴉子供養。序品第一。可謂佛法人情。事事皆到)○溈山問師。忽有人問汝。汝作么生祇對。師曰。東寺師叔若在。某甲不致寂寞。溈山曰。放汝一個不祇對罪。師曰。生之與殺。祇在一言。溈山曰。不負汝見。別有人不肯。師曰阿誰。溈山指露柱曰。這個。師曰。道甚麼。溈山曰。道甚麼。師曰。白鼠推遷。銀臺不變○師問溈山。大用現前。請師辨白。溈山下座歸方丈。師隨後入。溈山問。子適來問甚麼話。師再舉。溈山曰。還記得吾答語否。師曰記得。溈山曰。你試舉看。師便珍重出去。溈山曰錯。
【現代漢語翻譯】 現代漢語譯本 仔細檢查將來會發生的事情，就像釘樁搖櫓一樣（比喻非常穩固）。阿育王（Aśoka，古印度孔雀王朝的國王）當時，等待他說出好處在哪裡，只是對他說，『滴穿眼睛，浸爛鼻孔』（比喻嚴厲的教誨）。如果有個僧人出來說，『阿育王也是釘樁搖櫓』，就允許他有見地。 仰山（Yangshan）跟隨溈山（Guishan）遊山，到磐陀石上坐下。仰山侍立在旁。忽然有烏鴉銜著一個紅柿子，落在面前。溈山拾起來給了仰山，仰山接過洗了，遞給溈山。溈山說：『你從哪裡得來的？』仰山說：『這是和尚的道德所感召。』溈山說：『你也不能沒有一份。』就分了一半給仰山。（玄沙備（Xuansha Bei）說：『大小溈山，被仰山一坐，至今起不來。』金粟悟（Jin Su Wu）說：『玄沙只知道溈山被仰山一坐，至今起不來，竟不知道仰山被溈山半個柿子，塞住了咽喉，至今轉不過氣來。』徑山信（Jingshan Xin）說：『你看溈山父子談禪，儘是平實的語言，句句不離紅柿一枚，好像大地眾生的性命，不出溈山父子的舌尖上，吞吐烏鴉的供養。序品第一，可謂佛法人情，事事皆到。』） 溈山問仰山：『如果有人問你，你作何回答？』仰山說：『東寺師叔若在，我不會感到寂寞。』溈山說：『免你一個不回答的罪過。』仰山說：『生與殺，只在一句話。』溈山說：『不辜負你的見解，但別人不肯。』仰山說：『是誰？』溈山指著露柱說：『這個。』仰山說：『說什麼？』溈山說：『說什麼？』仰山說：『白鼠推移，銀臺不變。』 仰山問溈山：『大用現前（指佛法的妙用完全展現出來），請師父辨別明白。』溈山下座回到方丈。仰山隨後進入。溈山問：『你剛才問什麼話？』仰山再次提起。溈山說：『還記得我怎麼回答的嗎？』仰山說：『記得。』仰山便恭敬地出去了。溈山說：『錯了。』
【English Translation】 English version Carefully examine what will happen in the future, it's like nailing stakes and rocking oars (a metaphor for being very stable). When King Aśoka (Aśoka, king of the Maurya Dynasty in ancient India) was there, waiting for him to say where the benefit was, he just said to him, 'Drip through the eyes, soak the nostrils' (a metaphor for strict teaching). If a monk comes out and says, 'Aśoka is also nailing stakes and rocking oars,' then he is allowed to have insight. Yangshan (Yangshan) followed Guishan (Guishan) to travel in the mountains and sat on the Pantuoshi rock. Yangshan stood by. Suddenly a crow carried a red persimmon and dropped it in front of him. Guishan picked it up and gave it to Yangshan, Yangshan took it, washed it, and handed it to Guishan. Guishan said, 'Where did you get it from?' Yangshan said, 'This is inspired by the morality of the monk.' Guishan said, 'You can't be without a share either.' So he divided half to Yangshan. (Xuansha Bei said: 'Big and small Guishan, being sat on by Yangshan, still can't get up.' Jin Su Wu said: 'Xuansha only knows that Guishan was sat on by Yangshan and still can't get up, but he doesn't know that Yangshan was blocked by half a persimmon from Guishan, and he still can't breathe. 'Jingshan Xin said: 'Look at Guishan's father and son talking about Zen, all of which are plain language, and every sentence is inseparable from a red persimmon, just like the lives of all beings on the earth, not beyond the tip of Guishan's father and son's tongue, swallowing and spitting out crow offerings. Chapter 1 of the Preface, it can be said that the Buddha's Dharma and human feelings are all in place.') Guishan asked Yangshan: 'If someone asks you, how will you answer?' Yangshan said, 'If Uncle Dongsi is here, I won't feel lonely.' Guishan said, 'I will spare you the crime of not answering.' Yangshan said, 'Life and death are only in one sentence.' Guishan said, 'It doesn't live up to your insights, but others won't agree.' Yangshan said, 'Who is it?' Guishan pointed to the dew pillar and said, 'This one.' Yangshan said, 'What are you saying?' Guishan said, 'What are you saying?' Yangshan said, 'The white rat moves, but the silver platform remains unchanged.' Yangshan asked Guishan: 'When the great function appears (referring to the wonderful function of the Buddha's Dharma being fully displayed), please master distinguish it clearly.' Guishan got off his seat and returned to the abbot's room. Yangshan followed him in. Guishan asked, 'What did you ask just now?' Yangshan brought it up again. Guishan said, 'Do you remember how I answered?' Yangshan said, 'I remember.' Yangshan then respectfully went out. Guishan said, 'Wrong.'
師回首曰。閑師弟若來。莫道某甲無語好○師問東寺曰。借一路過那邊。還得否。東寺曰。大凡沙門不可祇一路也。別更有么。師良久。東寺卻問。借一路過那邊得否。師曰。大凡沙門。不可祇一路也。別更有么。東寺曰。祇有此。師曰。大唐天子。決定姓金○師在溈山前坡牧牛次。見一僧上山。不久便下來。師乃問。上座何不且留山中。僧曰。祇為因緣不契。師曰。有何因緣。試舉看。曰和尚問某名甚麼。某答歸真。和尚曰。歸真何在。某甲無對。師曰。上座卻回。向和尚道。某甲道得也。和尚問作么生道。但曰眼裡耳里鼻里。僧回一如所教。溈山曰。脫空謾語漢。此是五百人善知識語○師臥次。夢入彌勒內院。眾堂中諸位皆足。惟第二位空。師遂就座。有一尊者。白槌曰。今當第二座說法。師起白槌曰。摩訶衍法。離四句絕百非。諦聽諦聽。眾皆散去。及覺舉似溈山。溈山曰。子已入聖位。師便禮拜(瑯玡覺云。且道聖眾是肯仰山。是不肯仰山。若肯。又孤負仰山。若不肯。仰山猶如平地吃交。山僧今日不惜眉毛。與諸人說破。摩訶衍法。離四句絕百非。你若舉似諸方。諸方恁么會。入地獄如箭射 天童覺。舉登聖位了云。玉女依稀夜動機。錦絲歷歷吐梭臍。水天湛碧全功墮。雪月寒清一色迷。諸禪德。全功負墮
【現代漢語翻譯】 現代漢語譯本 師父回頭說：『如果閑師弟來了，不要說我沒話說。』 師父問東寺：『借一條路過去那邊，可以嗎？』東寺說：『一般來說，沙門（Sramana，出家修道者）不應該只走一條路。還有別的路嗎？』師父沉默良久。東寺反問：『借一條路過去那邊，可以嗎？』師父說：『一般來說，沙門不應該只走一條路。還有別的路嗎？』東寺說：『只有這條路。』師父說：『大唐（618-907）天子，一定是姓金。』 師父在溈山（山名）前的山坡上放牛時，看到一個僧人上山，不久就下來了。師父就問：『上座（對僧人的尊稱）為何不留在山中？』僧人說：『只因爲因緣不契合。』師父說：『有什麼因緣？試著說來聽聽。』僧人說：『和尚問我叫什麼名字，我回答『歸真』。和尚說：『歸真在哪裡？』我無言以對。』師父說：『上座回去，告訴和尚，說『我能回答了。』和尚問怎麼回答，就說『在眼裡、耳里、鼻里。』僧人回去，完全按照師父教的說了。溈山說：『這是個說空話的傢伙！』這是五百人善知識（Kalyanamitra，指引他人向善的良師益友）說的話。 師父躺著休息時，夢見進入彌勒（Maitreya，未來佛）內院。眾堂中各位都已就座，只有第二位空著。師父就坐了上去。有一位尊者（長老），敲槌說：『現在由第二座說法。』師父起身敲槌說：『摩訶衍法（Mahayana，大乘佛法），離四句絕百非。仔細聽，仔細聽。』眾人全都散去了。醒來后，師父把這件事告訴了溈山。溈山說：『你已經進入聖位了。』師父便禮拜。（瑯玡覺說：『且說聖眾是認可仰山，還是不認可仰山？如果認可，又辜負了仰山；如果不認可，仰山就像在平地上摔跤。我今天不惜眉毛，為你們說破。摩訶衍法，離四句絕百非。』你如果把這件事告訴各方，各方這樣理解，入地獄就像箭一樣快。天童覺，舉登聖位這件事說完后說：『玉女依稀夜動機，錦絲歷歷吐梭臍。水天湛碧全功墮，雪月寒清一色迷。』各位禪德，全功負墮。
【English Translation】 English version The master turned his head and said, 'If Brother Xian comes, don't say that I have nothing to say.' The master asked Dongsi, 'May I borrow a road to go over there?' Dongsi said, 'Generally speaking, a Sramana (monk) should not only take one road. Is there another road?' The master was silent for a long time. Dongsi asked back, 'May I borrow a road to go over there?' The master said, 'Generally speaking, a Sramana should not only take one road. Is there another road?' Dongsi said, 'There is only this one.' The master said, 'The emperor of the Great Tang Dynasty (618-907) must be surnamed Jin.' Once, when the master was herding cattle on the slope in front of Mount Weishan (mountain name), he saw a monk going up the mountain, and soon he came down. The master then asked, 'Why didn't you stay in the mountain, Venerable?' The monk said, 'Only because the conditions were not right.' The master said, 'What conditions? Try to tell me.' The monk said, 'The abbot asked me what my name was, and I answered 'Returning to Truth (Guizhen)'. The abbot said, 'Where is Returning to Truth?' I had no answer.' The master said, 'Venerable, go back and tell the abbot, say 'I can answer it.' If the abbot asks how to answer, just say 'In the eyes, in the ears, in the nose.'' The monk went back and did exactly as the master taught. Weishan said, 'This is a man who speaks empty words!' This is what a Kalyanamitra (spiritual friend) of five hundred people would say. Once, when the master was lying down to rest, he dreamed of entering Maitreya's (the future Buddha) inner courtyard. All the seats in the hall were occupied, except for the second seat. The master then sat down. A Venerable (elder) struck the gavel and said, 'Now the second seat will preach the Dharma.' The master got up, struck the gavel, and said, 'The Mahayana (Great Vehicle Buddhism) Dharma is beyond the four phrases and transcends the hundred negations. Listen carefully, listen carefully.' Everyone dispersed. After waking up, the master told Weishan about this. Weishan said, 'You have already entered the holy position.' The master then bowed. (Langye Jue said, 'Let's say, does the holy assembly approve of Yangshan, or does it not approve of Yangshan? If it approves, it betrays Yangshan; if it does not approve, Yangshan is like falling on flat ground. Today, I will not spare my eyebrows and will explain it to you. The Mahayana Dharma is beyond the four phrases and transcends the hundred negations.' If you tell this to all directions, and all directions understand it in this way, entering hell is as fast as an arrow. Tiantong Jue, after mentioning the matter of ascending to the holy position, said, 'The jade girl vaguely moves the machine at night, the brocade threads clearly spin the shuttle. The clear blue water and sky completely fall, the snowy moon is cold and clear, all is one color.' All you Chan practitioners, the entire merit is lost.
。一色猶迷。作么生體悉得相應去。權掛垢衣云是佛。卻披珍御複名誰 東禪觀云。尊者白椎。聖眾便散。不妨使人疑著。卻待第二杓惡水潑了。方始惺惺遲也。且如摩訶衍法。離四句絕百非。道已道了。諸人還識仰山么 金粟悟云。古今尊宿。都向仰山白椎處拈提。殊不知。仰山當時刺腦入膠盆。被尊者白椎云。今當第二座說法。腦門粉碎了也。若拂袖便行。直令一院聖眾疑著。猶更白槌逐塊不少。且當時聖眾散去。是聽仰山散去。不聽仰山散去。又且仰山入內院。居第二位。是夢耶。不是夢耶。若是夢。溈山因甚道。子已登聖位。今日有為古人作主者。試出來與金粟相見)○師侍溈山行次。忽見前面塵起。溈山曰。面前是甚麼。師近前看了。卻作此[中-口+◎]相。溈山點頭○溈山示眾曰。一切眾生。皆無佛性。鹽官示眾曰。一切眾生。皆有佛性。鹽官有二僧往探問。既到溈山。聞溈山舉揚。莫測其涯。若生輕慢。因一日與師言話次。乃勸曰。師兄須是勤學佛法。不得容易。師乃作此○相。以手拓呈了。卻拋向背後。遂展兩手。就二僧索。二僧罔措。師曰。吾兄直須勤學佛法。不得容易。便起去。時二僧卻回鹽官。行三十里。一僧忽然有省。乃曰。當知溈山道。一切眾生。皆無佛性。信之不錯。便回溈山。一僧
【現代漢語翻譯】 現代漢語譯本： 一種顏色也會讓人迷惑，如何才能體悟得相應呢？ 權且披上污垢的衣服說是佛，卻又披上華麗的衣服，又該叫什麼呢？ 東禪觀說，尊者敲擊木椎，聖眾便散去，不妨讓人疑惑。 卻要等到第二瓢髒水潑來，才醒悟，已經遲了。 且如摩訶衍法（偉大的交通工具，指大乘佛法），離開四句，斷絕百非，該說的已經說了。 各位還認識仰山（仰山慧寂，唐代禪僧）嗎？ 金粟悟說，古往今來的尊宿，都在仰山敲擊木椎處提拈，卻不知道，仰山當時刺腦入膠盆。 被尊者敲擊木椎說，現在當第二座說法，腦門都粉碎了。 如果拂袖便走，直接讓一院子的聖眾疑惑，還要敲擊木椎逐塊不少。 且當時聖眾散去，是聽仰山散去，還是不聽仰山散去？ 又且仰山進入內院，居第二位，是夢嗎？不是夢嗎？ 如果是夢，溈山（溈山靈佑，唐代禪僧）為什麼說，你已經登上聖位。 今日有為古人作主者，試出來與金粟相見。 師父侍奉溈山行走時，忽然看見前面塵土飛揚。 溈山說，面前是什麼？ 師父走近前看了看，卻作出此[中-口+◎]相。 溈山點頭。 溈山對大眾開示說，一切眾生，皆無佛性。 鹽官（鹽官齊安，唐代禪僧）對大眾開示說，一切眾生，皆有佛性。 鹽官有兩位僧人前往探問。 既然到了溈山，聽聞溈山舉揚，莫測其涯。 若是產生輕慢之心。 因此有一天與師父說話時，就勸說道，師兄必須勤奮學習佛法，不能輕易放過。 師父就作出此○相，用手拓呈了，卻拋向背後。 於是展開雙手，向兩位僧人索要。 兩位僧人不知所措。 師父說，吾兄直須勤學佛法，不得容易。 便起身離去。 當時兩位僧人卻回到鹽官。 行走了三十里，一位僧人忽然有所領悟，就說，應當知道溈山說，一切眾生，皆無佛性，相信它沒錯。 便回到溈山。
【English Translation】 English version: Even a single color can be confusing. How can one realize correspondence? To temporarily put on a soiled robe and call it Buddha, but then to put on precious garments, what should it be called then? Dongchan Guan said, 'The Venerable strikes the gavel, and the assembly disperses, which may well cause people to be suspicious. Only when the second ladle of dirty water is splashed will they awaken, but it will be too late.' As for the Mahayana Dharma (Great Vehicle Dharma), it transcends the four propositions and cuts off the hundred negations. What needs to be said has already been said. Do you all recognize Yangshan (Yangshan Huiji, a Chan monk of the Tang Dynasty)?' Jin Su Wu said, 'The venerable elders of the past and present all take up and discuss Yangshan's gavel strike, but they do not know that Yangshan at that time pierced his brain into a glue pot. When the Venerable struck the gavel and said, 'Now, the second seat will expound the Dharma,' his brain was shattered. If he were to flick his sleeves and leave, it would directly cause suspicion among the entire monastery. Even striking the gavel to chase away each piece would not be enough. Moreover, when the assembly dispersed at that time, did they listen to Yangshan's dispersal, or did they not listen to Yangshan's dispersal? Furthermore, Yangshan entered the inner courtyard and occupied the second position. Is it a dream? Is it not a dream? If it is a dream, why did Weishan (Weishan Lingyou, a Chan monk of the Tang Dynasty) say, 'You have already ascended to the holy position.' Today, if there is anyone who can take charge for the ancients, let him come out and meet Jin Su.' Once, the master was attending Weishan on a walk when he suddenly saw dust rising in front of them. Weishan said, 'What is in front of us?' The master went closer to look and then made this [中-口+◎] gesture. Weishan nodded. Weishan addressed the assembly, saying, 'All sentient beings have no Buddha-nature.' Yanguan (Yanguan Qi'an, a Chan monk of the Tang Dynasty) addressed the assembly, saying, 'All sentient beings have Buddha-nature.' Two monks from Yanguan went to inquire. Having arrived at Weishan, they heard Weishan's exposition, which was unfathomable. If they were to develop a sense of contempt, then one day, while speaking with the master, they advised him, 'Brother, you must diligently study the Buddha-dharma and not take it lightly.' The master then made this ○ gesture, presented it with his hand, and then threw it behind him. Then, he spread out both hands and asked the two monks for it. The two monks were at a loss. The master said, 'My brothers, you must diligently study the Buddha-dharma and not take it lightly.' Then he got up and left. At that time, the two monks returned to Yanguan. After traveling thirty li, one monk suddenly had an awakening and said, 'We should know that Weishan said, 'All sentient beings have no Buddha-nature.' Believe it without error.' Then he returned to Weishan.
更前行數里。因過水忽然有省。自嘆曰。溈山道。一切眾生。皆無佛性。灼然有他恁么道。亦回溈山。久依法席○溈山同師牧牛次。溈山曰。此中還有菩薩也無。師曰有。溈山曰。汝見那個是。試指出看。師曰。和尚疑那個不是。試指出看。溈山便休○師送果子上溈山。溈山接得問。子甚麼處得來。師曰。家園底。溈山曰。堪吃也未。師曰。未敢嘗先獻和尚。溈山曰。是阿誰底。師曰。慧寂底。溈山曰。既是子底。因甚麼教我先嚐。師曰。和尚嘗千嘗萬。溈山便吃曰。猶帶酸澀在。師曰。酸澀莫非自知。溈山不答○赤干行者。聞鐘聲乃問。有耳打鐘。無耳打鐘。師曰。汝但問。莫愁我答不得。干曰。早個問了也。師喝曰去○師夏末。問訊溈山次。溈山曰。子一夏不見上來。在下面作何所務。師曰。某甲在下面。鋤得一片畬。下得一籮種。溈山曰。子今夏不虛過。師卻問。未審和尚一夏之中。作何所務。溈山曰。日中一食。夜后一寢。師曰。和尚今夏亦不虛過。道了乃吐舌。溈山曰。寂子何得自傷己命(溈山喆云。仰山眼照四天下。到大圓面前。卻向凈地吃交。大圓可謂養子之緣。不免掛後人唇齒 龍門遠云。溈仰父子。尋常相見。遊戲神通。不同小小。還有知得底么。若無。山僧與汝諸人說看。開得一片畬。綿綿密密
【現代漢語翻譯】 現代漢語譯本 再往前走了幾里路，因為過河忽然有所領悟，自嘆道：『溈山（溈山靈佑禪師）說，一切眾生，皆無佛性。』 顯然有他這樣說的道理。於是返回溈山（溈山靈佑禪師），長久地在溈山（溈山靈佑禪師）座下學習佛法。 一次，仰山（仰山慧寂禪師）與溈山（溈山靈佑禪師）一同牧牛，溈山（溈山靈佑禪師）問：『這裡面還有菩薩嗎？』 仰山（仰山慧寂禪師）說：『有。』 溈山（溈山靈佑禪師）說：『你看見哪個是？試著指出來看看。』 仰山（仰山慧寂禪師）說：『和尚懷疑哪個不是？試著指出來看看。』 溈山（溈山靈佑禪師）便不再說話。 仰山（仰山慧寂禪師）送果子給溈山（溈山靈佑禪師），溈山（溈山靈佑禪師）接過果子問道：『你從什麼地方得來的？』 仰山（仰山慧寂禪師）說：『家園裡種的。』 溈山（溈山靈佑禪師）說：『可以吃了嗎？』 仰山（仰山慧寂禪師）說：『不敢先嚐，先獻給和尚。』 溈山（溈山靈佑禪師）說：『是誰的？』 仰山（仰山慧寂禪師）說：『慧寂的。』 溈山（溈山靈佑禪師）說：『既然是你的，為什麼叫我先嚐？』 仰山（仰山慧寂禪師）說：『和尚嘗千嘗萬。』 溈山（溈山靈佑禪師）便吃了，說：『還帶著酸澀的味道。』 仰山（仰山慧寂禪師）說：『酸澀莫非自己知道？』 溈山（溈山靈佑禪師）不回答。 一個赤裸身體的行者，聽到鐘聲便問：『是有耳朵在打鐘，還是沒有耳朵在打鐘？』 仰山（仰山慧寂禪師）說：『你只管問，不要擔心我回答不上來。』 行者說：『早就問過了。』 仰山（仰山慧寂禪師）呵斥道：『去！』 夏季結束時，仰山（仰山慧寂禪師）前去問候溈山（溈山靈佑禪師），溈山（溈山靈佑禪師）說：『你一個夏天不見上來，在下面做什麼事情？』 仰山（仰山慧寂禪師）說：『我在下面，鋤了一片田，種了一籮筐種子。』 溈山（溈山靈佑禪師）說：『你今年夏天沒有白過。』 仰山（仰山慧寂禪師）反問道：『不知道和尚一個夏天之中，做了什麼事情？』 溈山（溈山靈佑禪師）說：『中午吃一頓飯，晚上睡一覺。』 仰山（仰山慧寂禪師）說：『和尚今年夏天也沒有白過。』 說完便吐了吐舌頭。 溈山（溈山靈佑禪師）說：『寂子（仰山慧寂禪師），為何要自傷己命？』 （溈山喆云：仰山（仰山慧寂禪師）的眼光照耀四方，到了大圓（溈山靈佑禪師）面前，卻在乾淨的地方摔了一跤。大圓（溈山靈佑禪師）可謂是養育兒子的緣分，免不了被後人議論。龍門遠云：溈山（溈山靈佑禪師）父子，尋常相見，遊戲神通，不同於小小的事情。還有知道其中奧妙的嗎？如果沒有，山僧為你們說一說，開墾一片田地，綿綿密密。）
【English Translation】 English version After walking several more miles, he suddenly had an awakening while crossing a river. He sighed to himself, 'Guishan (Zen Master Lingyou of Guishan) said that all sentient beings have no Buddha-nature.' Clearly, there is a reason for him to say that. So he returned to Guishan (Zen Master Lingyou of Guishan) and studied the Dharma under Guishan (Zen Master Lingyou of Guishan) for a long time. Once, Yangshan (Zen Master Huiji of Yangshan) was herding cattle with Guishan (Zen Master Lingyou of Guishan). Guishan (Zen Master Lingyou of Guishan) asked, 'Are there any Bodhisattvas here?' Yangshan (Zen Master Huiji of Yangshan) said, 'Yes.' Guishan (Zen Master Lingyou of Guishan) said, 'Which one do you see? Try to point it out.' Yangshan (Zen Master Huiji of Yangshan) said, 'Which one does the Abbot suspect is not? Try to point it out.' Guishan (Zen Master Lingyou of Guishan) then stopped speaking. Yangshan (Zen Master Huiji of Yangshan) sent fruit to Guishan (Zen Master Lingyou of Guishan). Guishan (Zen Master Lingyou of Guishan) received the fruit and asked, 'Where did you get this from?' Yangshan (Zen Master Huiji of Yangshan) said, 'From the garden at home.' Guishan (Zen Master Lingyou of Guishan) said, 'Is it ready to eat?' Yangshan (Zen Master Huiji of Yangshan) said, 'I dare not taste it first, I offer it to the Abbot first.' Guishan (Zen Master Lingyou of Guishan) said, 'Whose is it?' Yangshan (Zen Master Huiji of Yangshan) said, 'Huiji's.' Guishan (Zen Master Lingyou of Guishan) said, 'Since it is yours, why do you ask me to taste it first?' Yangshan (Zen Master Huiji of Yangshan) said, 'The Abbot tastes it thousands and millions of times.' Guishan (Zen Master Lingyou of Guishan) then ate it and said, 'It still has a sour and astringent taste.' Yangshan (Zen Master Huiji of Yangshan) said, 'The sourness and astringency, does one not know it oneself?' Guishan (Zen Master Lingyou of Guishan) did not answer. A naked practitioner, upon hearing the sound of the bell, asked, 'Is it with ears that the bell is struck, or without ears that the bell is struck?' Yangshan (Zen Master Huiji of Yangshan) said, 'Just ask, don't worry that I cannot answer.' The practitioner said, 'I already asked.' Yangshan (Zen Master Huiji of Yangshan) scolded, 'Go!' At the end of summer, Yangshan (Zen Master Huiji of Yangshan) went to visit Guishan (Zen Master Lingyou of Guishan). Guishan (Zen Master Lingyou of Guishan) said, 'I haven't seen you come up here all summer. What have you been doing down there?' Yangshan (Zen Master Huiji of Yangshan) said, 'Down there, I hoed a field and planted a basket of seeds.' Guishan (Zen Master Lingyou of Guishan) said, 'You have not wasted this summer.' Yangshan (Zen Master Huiji of Yangshan) asked in return, 'I wonder what the Abbot has been doing all summer?' Guishan (Zen Master Lingyou of Guishan) said, 'One meal at midday, and one sleep after night.' Yangshan (Zen Master Huiji of Yangshan) said, 'The Abbot has also not wasted this summer.' After saying that, he stuck out his tongue. Guishan (Zen Master Lingyou of Guishan) said, 'Jizi (Zen Master Huiji of Yangshan), why do you harm your own life?' (Guishan Zheyun: Yangshan's (Zen Master Huiji of Yangshan) eyes shine in all directions, but in front of Dayuan (Zen Master Lingyou of Guishan), he stumbled in a clean place. Dayuan (Zen Master Lingyou of Guishan) can be said to have the karma of raising a son, and cannot avoid being discussed by later generations. Longmen Yuan said: Guishan (Zen Master Lingyou of Guishan) and his son, usually meet and play with supernatural powers, unlike small matters. Is there anyone who knows the mystery? If not, this monk will tell you, cultivate a field, densely and closely.)
。兩頓粥飯。其道自辦。山僧一夏與諸人相見。自是諸人不薦。若也薦成一片。是什麼一片。看取當門箭 西禪需云。溈仰父子。出入卷舒。得能自在。諸人切不得作世諦商量。又不得作佛法解會。既總不許與么商量。畢竟如何會開得一片畬。種得一籮粟。回頭閑一望。山青水又綠。終日只一餐。夜后只一宿。困來伸腳眠。千足與萬足。相將八月九月來。籬邊爛熳鋪黃菊 東林顏云。今時師僧。千百成羣。經冬過夏。虛消歲月。深屈古人。東林。不是檢點先聖。仰山逞俊太過。吐舌只得一半)○溈山一日見師來。即以兩手相交過。各撥三下。卻豎一指。師亦以兩手相交過。各撥三下。卻向胸前。仰一手覆一手。以目瞻視。溈山休去○溈山喂鴉生飯。回頭見師曰。今日為伊上堂一上。師曰。某甲隨例得聞。溈山曰。聞底事作么生。師曰。鴉作鴉鳴。鵲作鵲噪。溈山曰。爭奈聲色何。師曰。和尚適來道甚麼。溈山曰。我祇道為伊上堂一上。師曰。為甚麼喚作聲色。溈山曰。雖然如此。驗過也無妨。師曰。大事因緣。又作么生驗。溈山豎起拳。師曰。終是指東畫西。溈山曰。子適來問甚麼。師曰。問和尚大事因緣。溈山曰。為甚麼喚作指東畫西。師曰。爲著聲色故。某甲所以問過。溈山曰。並未曉了此事。師曰。如何得曉了
【現代漢語翻譯】 現代漢語譯本： 兩頓粥飯，修行之道自然具備。老衲一個夏天與各位相見，只是各位不認識（本性）。如果認識而融為一體，那是什麼一體？看取當門的箭（比喻直指人心）。 西禪需云禪師說：溈山（Weishan）和仰山（Yangshan）父子，出入收放，得能自在。各位切不可用世俗的道理來衡量，又不可用佛法的解釋來理解。既然總不允許這樣衡量，到底如何才能開墾出一片田地，種出一籮筐穀子？回頭悠閒地一望，山青水又綠。終日只吃一餐，夜晚只睡一宿，困來伸腳就睡，千足蟲和萬足蟲，相約八月九月到來，籬笆邊爛漫地鋪滿黃色的菊花。 東林顏云禪師說：現在的師父和僧人，成千上百，經冬過夏，白白浪費光陰，深深地埋沒了古人。東林（Donglin）我，不是在檢點先聖，仰山（Yangshan）逞能太過，吐舌也只說了一半。（○是圓相符號，表示語句的結束或段落的劃分） ○溈山（Weishan）一日看見仰山（Yangshan）前來，就兩手交叉，各撥動三下，然後豎起一指。仰山（Yangshan）也兩手交叉，各撥動三下，然後向胸前，一手覆一手，用眼睛瞻視。溈山（Weishan）就此作罷。 ○溈山（Weishan）喂鴉子吃生飯，回頭看見仰山（Yangshan）說：『今日為它們上堂一次。』仰山（Yangshan）說：『我隨例得聞。』溈山（Weishan）說：『聽到的事情怎麼樣？』仰山（Yangshan）說：『鴉作鴉鳴，鵲作鵲噪。』溈山（Weishan）說：『奈何聲色？』仰山（Yangshan）說：『和尚剛才說什麼？』溈山（Weishan）說：『我只是說為它們上堂一次。』仰山（Yangshan）說：『為什麼叫做聲色？』溈山（Weishan）說：『雖然如此，檢驗一下也無妨。』仰山（Yangshan）說：『大事因緣，又怎麼檢驗？』仰山（Yangshan）豎起拳頭。仰山（Yangshan）說：『終究是指東畫西。』溈山（Weishan）說：『你剛才問什麼？』仰山（Yangshan）說：『問和尚大事因緣。』溈山（Weishan）說：『為什麼叫做指東畫西？』仰山（Yangshan）說：『爲了聲色的緣故，我所以才問。』溈山（Weishan）說：『還未曉了此事。』仰山（Yangshan）說：『如何才能曉了？』
【English Translation】 English version: Two meals of congee and rice, the path is naturally provided. This old monk has met with you all for a summer, but you do not recognize (your true nature). If you recognize and become one, what is that one? Look at the arrow at the door (a metaphor for pointing directly to the mind). Zen Master Xichan Xu Yun said: Weishan (溈山) and Yangshan (仰山), father and son, in and out, contracting and expanding, attain freedom. You must not use worldly reasoning to measure, nor use Buddhist explanations to understand. Since it is not allowed to measure in this way, how can you open up a field and plant a basket of millet? Looking back leisurely, the mountains are green and the water is green again. All day long, eat only one meal, and after night, sleep only one night. When tired, stretch out your legs and sleep. Centipedes and millipedes come together in August and September, and the yellow chrysanthemums are blooming by the fence. Zen Master Donglin Yan Yun said: Nowadays, masters and monks, in groups of thousands, spend the winter and summer, wasting their years in vain, and deeply burying the ancients. Donglin (東林), I am not examining the former sages, Yangshan (仰山) is showing off too much, and only half of his tongue is out. (○ is a circle symbol, indicating the end of a sentence or the division of a paragraph) ○ One day, Weishan (溈山) saw Yangshan (仰山) coming, so he crossed his hands and flicked them three times each, and then raised one finger. Yangshan (仰山) also crossed his hands and flicked them three times each, and then in front of his chest, one hand over the other, looked at them with his eyes. Weishan (溈山) stopped there. ○ Weishan (溈山) fed the crows raw rice, turned around and saw Yangshan (仰山) and said, 'Today, I will give them a lecture once.' Yangshan (仰山) said, 'I will listen as usual.' Weishan (溈山) said, 'What about the things you heard?' Yangshan (仰山) said, 'Crows crow, magpies chirp.' Weishan (溈山) said, 'What about sound and form?' Yangshan (仰山) said, 'What did the abbot just say?' Weishan (溈山) said, 'I just said I would give them a lecture once.' Yangshan (仰山) said, 'Why is it called sound and form?' Weishan (溈山) said, 'Even so, it doesn't hurt to test it.' Yangshan (仰山) said, 'What about the great matter of cause and condition, how do you test it?' Weishan (溈山) raised his fist. Yangshan (仰山) said, 'In the end, it is pointing east and drawing west.' Weishan (溈山) said, 'What did you just ask?' Yangshan (仰山) said, 'Asked the abbot about the great matter of cause and condition.' Weishan (溈山) said, 'Why is it called pointing east and drawing west?' Yangshan (仰山) said, 'Because of sound and form, that's why I asked.' Weishan (溈山) said, 'You still don't understand this matter.' Yangshan (仰山) said, 'How can I understand?'
此事。溈山曰。寂子聲色。老僧東西。師曰。一月千江。體不分水。溈山曰。應須與么始得。師曰。如金與金終無異色。豈有異名。溈山曰。作么生是無異名底道理。師曰。瓶盤釵釧券盂盆。溈山曰。寂子說禪。如師子吼。驚散狐狼野干之屬○師后開法王莽山。問僧近離甚處。曰廬山。師曰。曾到五老峰么。曰不曾到。師曰。阇黎不曾遊山(雲門偃云。此語皆為慈悲之故。有落草之談 溈山秀云。今人盡道。慈悲之故。有落草之談。只知捉月。不覺水深。忽若雲門當時謹慎唇吻。未審後人若為話會。然水母無目。求食須假于鰕 黃龍心云。雲門仰山。只有受璧之心。且無割城之意。殊不知。被這僧一時領過。黃龍今日更作死馬醫。乃拈拂子度與僧。僧擬接。便打 溈山喆云。仰山可謂光前絕後。雲門雖然提綱宗要。鉗錘天下衲僧。爭奈無風起浪。諸人還識這僧么。親從廬山來 黃龍震云。仰山已是失卻鼻孔。雲門更下注腳。有什麼救處。我即不然。近離甚處。云廬山。曾到五老峰么。云不曾到。只向道。別甑吹香供養此人)○師因歸溈山省覲。溈山問。子既稱善知識。爭辨得諸方來者。知有不知有。有師承無師承。是義學是玄學。子試說看。師曰。慧寂有驗處。但見僧來。便豎起拂子問伊。諸方還說這個不說。又曰。
【現代漢語翻譯】 現代漢語譯本： 這件事。溈山（溈山靈佑，唐代禪僧）說：『慧寂（仰山慧寂，唐代禪僧，溈山弟子）的聲音和容貌，老僧我都知道。』 仰山（仰山慧寂）說：『一輪明月照千江，本體不會被水分割。』 溈山（溈山靈佑）說：『應該這樣才能領會。』 仰山（仰山慧寂）說：『如同金子和金子，最終沒有不同的顏色，哪裡會有不同的名稱呢？』 溈山（溈山靈佑）說：『怎樣是沒有不同名稱的道理呢？』 仰山（仰山慧寂）說：『瓶子、盤子、釵子、手鐲、瓦盆。』 溈山（溈山靈佑）說：『慧寂（仰山慧寂）說禪，如同獅子吼，驚散狐貍豺狼之類。』 仰山（仰山慧寂）後來在王莽山開法。問僧人：『最近從哪裡來？』 答：『廬山。』 仰山（仰山慧寂）說：『曾經到過五老峰嗎？』 答：『不曾到過。』 仰山（仰山慧寂）說：『阇黎（梵語，意為弟子）不曾遊山。』（雲門偃（雲門文偃，唐末五代僧人）說：『這句話都是因為慈悲的緣故，有落草的說法。』 溈山秀（溈山靈佑的弟子）說：『現在的人都說，因為慈悲的緣故，有落草的說法，只知道捉月，不覺得水深。如果雲門（雲門文偃）當時謹慎言辭，不知道後人會怎麼說。然而水母沒有眼睛，求食必須依靠蝦。』 黃龍心（黃龍慧南，宋代禪僧）說：『雲門（雲門文偃）和仰山（仰山慧寂）只有接受玉璧的心，沒有割讓城池的意思，殊不知，被這個僧人一時領會過去。黃龍（黃龍慧南）今天更做死馬當活馬醫。』於是拿起拂子遞給僧人，僧人想要接，就被打了。 溈山喆（溈山靈佑的弟子）說：『仰山（仰山慧寂）可謂光前絕後，雲門（雲門文偃）雖然提綱挈領，鉗錘天下的衲僧，爭奈無風起浪。諸位還認識這個僧人嗎？親從廬山來。』 黃龍震（黃龍祖心，宋代禪僧）說：『仰山（仰山慧寂）已經是失去了鼻孔，雲門（雲門文偃）更下注腳，有什麼救處？我卻不是這樣。』問：『最近從哪裡來？』 答：『廬山。』問：『曾經到過五老峰嗎？』 答：『不曾到過。』只說：『另外用甑蒸飯供養這個人。』） 仰山（仰山慧寂）因為回溈山（溈山靈佑）探望。溈山（溈山靈佑）問：『你既然號稱善知識，怎麼辨別各方來的人，知道有還是不知道有，有師承還是沒有師承，是義學還是玄學？你試著說說看。』 仰山（仰山慧寂）說：『慧寂（仰山慧寂）有驗證的地方，只要見到僧人來，就豎起拂子問他：各方還說這個不說？』又說：
【English Translation】 English version: Regarding this matter, Weishan (Weishan Lingyou, a Chan monk of the Tang Dynasty) said, 'Huiji's (Yangshan Huiji, a Chan monk of the Tang Dynasty and Weishan's disciple) voice and appearance, this old monk knows them well.' Yangshan (Yangshan Huiji) said, 'One moon reflects in a thousand rivers; the essence is not divided by water.' Weishan (Weishan Lingyou) said, 'It must be like this to understand.' Yangshan (Yangshan Huiji) said, 'Like gold with gold, there is ultimately no different color; how could there be different names?' Weishan (Weishan Lingyou) said, 'What is the principle of having no different names?' Yangshan (Yangshan Huiji) said, 'Bottles, plates, hairpins, bracelets, contracts, basins, pots.' Weishan (Weishan Lingyou) said, 'Huiji's (Yangshan Huiji) speaking of Chan is like a lion's roar, scattering foxes, wolves, and jackals.' Later, Yangshan (Yangshan Huiji) opened a Dharma assembly at Mount Wangmang. He asked a monk, 'Where have you come from recently?' The monk replied, 'Mount Lu.' Yangshan (Yangshan Huiji) said, 'Have you ever been to the Five Old Peaks?' The monk replied, 'I have not.' Yangshan (Yangshan Huiji) said, 'Dhajala (Sanskrit, meaning disciple) has not traveled the mountain.' (Yunmen Yan (Yunmen Wenyan, a monk of the late Tang and Five Dynasties) said, 'These words are all for the sake of compassion; there is the saying of falling into the grass.' Weishan Xiu (Weishan Lingyou's disciple) said, 'People nowadays all say that for the sake of compassion, there is the saying of falling into the grass, only knowing to catch the moon, not realizing the water is deep. If Yunmen (Yunmen Wenyan) had been cautious in his words at that time, I don't know what later people would have said. However, the jellyfish has no eyes; it must rely on shrimp for food.' Huanglong Xin (Huanglong Huinan, a Chan monk of the Song Dynasty) said, 'Yunmen (Yunmen Wenyan) and Yangshan (Yangshan Huiji) only have the heart to receive the jade, not the intention to cede the city, not knowing that this monk understood it all at once. Huanglong (Huanglong Huinan) today is even treating a dead horse as if it were alive.' Then he picked up the whisk and handed it to the monk; when the monk tried to take it, he was struck. Weishan Zhe (Weishan Lingyou's disciple) said, 'Yangshan (Yangshan Huiji) can be said to be glorious before and after, Yunmen (Yunmen Wenyan), although grasping the key points, hammering the monks of the world, but inevitably stirs up waves without wind. Do you all recognize this monk? He came personally from Mount Lu.' Huanglong Zhen (Huanglong Zuxin, a Chan monk of the Song Dynasty) said, 'Yangshan (Yangshan Huiji) has already lost his nostrils; Yunmen (Yunmen Wenyan) is adding footnotes. What is there to save? I am not like that.' He asked, 'Where have you come from recently?' The monk replied, 'Mount Lu.' He asked, 'Have you ever been to the Five Old Peaks?' The monk replied, 'I have not.' He only said, 'Use another steamer to cook rice and offer it to this person.') Yangshan (Yangshan Huiji) went back to Weishan (Weishan Lingyou) to visit. Weishan (Weishan Lingyou) asked, 'Since you call yourself a good advisor, how do you distinguish those who come from all directions, knowing whether they know or do not know, whether they have a teacher or do not have a teacher, whether it is doctrinal learning or metaphysical learning? Try to tell me.' Yangshan (Yangshan Huiji) said, 'Huiji (Yangshan Huiji) has a way to verify. Whenever he sees a monk coming, he raises his whisk and asks him, 'Do the various places speak of this or not?'' He also said:
這個且置。諸方老宿意作么生。溈山嘆曰。此是從上宗門中牙爪○溈山問。大地眾生。業識茫茫。無本可據。子作么生知他有之與無。師曰。慧寂有驗處。時有一僧。從面前過。師召曰。阇黎。僧回首。師曰。和尚這個便是業識茫茫。無本可據。溈山曰。此是師子一滴乳。迸散六斛驢乳○有梵師從空而至。師曰。近離甚處。曰西天。師曰。幾時離彼。曰今早。師曰。何太遲生。曰遊山玩水。師曰。神通遊戲。則不無阇黎。佛法須還老僧始得。曰特來東土禮文殊。卻遇小釋迦。遂出梵書貝多葉與師。作禮乘空而去。自此號小釋迦(東林總云。諸方商量。如麻似粟。盡道這碧眼胡兒。來無蹤去無跡。直是光前絕後。若不是仰山。也難為縱奪。諸禪德。殊不知。這碧眼胡兒。騰空而來。騰空而去。一生只在虛空里作活計。有什麼光前絕後。大小仰山。被他將兩杓惡水。驀頭澆了也。當時集云峰下。自有正令。何不施行。大眾且道。作么生是正令。咄 黃龍新云。大小仰山。被這僧熱瞞。更出貝多梵書。涂糊一上。如今更有異僧乘空而至。云巖門下。喚來洗腳 泐潭準云。可惜仰山放過這漢。當時若是寶峰。便與擒住。須教維那。僧堂前撞鐘集眾。責狀趕出況佛法不當人情。既稱羅漢。諸漏已盡。梵行已立。為什麼不歸家穩坐
【現代漢語翻譯】 現代漢語譯本 這個問題暫且擱置。各處老修行（老宿：指有經驗的僧人）對此有什麼看法？ 溈山（溈山：指溈山靈佑禪師）讚歎說：『這是從古以來禪宗門庭中的精妙手段。』 溈山問道：『大地上眾生，業識（業識：佛教用語，指由行為產生的潛在力量）茫茫，沒有根本可以依據。你如何知道他們有還是沒有（業識）？』 仰山（仰山：指仰山慧寂禪師）說：『慧寂自有驗證的地方。』 當時有一個僧人從面前經過。仰山叫道：『阇黎（阇黎：梵語，意為導師）。』僧人回頭。 仰山說：『和尚，這個便是業識茫茫，沒有根本可以依據。』 溈山說：『這是師子（師子：指佛陀）的一滴乳，迸散了六斛（斛：計量單位）驢乳。』 有一個梵僧從空中而來。仰山問：『最近從哪裡離開？』 梵僧說：『西天（西天：指印度）。』 仰山問：『什麼時候離開那裡的？』 梵僧說：『今天早上。』 仰山問：『為何來得這麼遲？』 梵僧說：『遊山玩水。』 仰山說：『神通遊戲，你是不缺的，但佛法必須還是老僧我說了算。』 梵僧說：『特地來東土（東土：指中國）禮拜文殊（文殊：指文殊菩薩），卻遇到了小釋迦（小釋迦：指仰山慧寂）。』於是拿出梵文書寫的貝多葉（貝多葉：用貝多羅樹葉書寫的經書）給仰山，行禮后乘空而去。從此仰山被稱為小釋迦。 （東林總禪師評論說：各處禪師議論此事，像麻像粟一樣紛亂，都說這碧眼胡兒（碧眼胡兒：指來自西方的僧人），來無影去無蹤，真是光前絕後。如果不是仰山，也難以施展縱奪之術。各位禪德，你們不知道，這碧眼胡兒騰空而來，騰空而去，一生只在虛空里作活計，有什麼光前絕後？仰山也被他用兩杓惡水，當頭澆了個透。當時在集云峰下，自有正令，為何不施行？大眾且說，什麼是正令？咄！ 黃龍新禪師評論說：仰山被這僧人欺騙了，還拿出貝多梵書，涂糊一番。如今更有異僧乘空而來，云巖門下，把他叫來洗腳。 泐潭準禪師評論說：可惜仰山放過了這漢。當時如果是寶峰，便會把他擒住，必須教維那（維那：寺院中負責僧眾事務的僧人）在僧堂前撞鐘集眾，責罰趕出。況且佛法不講人情，既然稱羅漢（羅漢：佛教修行的一種果位），諸漏已盡，梵行已立，為什麼不回家安穩地坐著？）
【English Translation】 English version Let's put this aside for now. What do the experienced monks (old practitioners) from various places think about this? Weishan (Weishan: refers to Zen Master Lingyou of Weishan) sighed and said, 'This is a subtle method from the ancestral gate of Zen from ancient times.' Weishan asked, 'Sentient beings on the great earth, their karmic consciousness (karmic consciousness: a Buddhist term referring to the potential force generated by actions) is vast and without a fundamental basis. How do you know whether they have it or not (karmic consciousness)?' Yangshan (Yangshan: refers to Zen Master Huiji of Yangshan) said, 'Huiji has his own way of verifying it.' At that time, a monk passed by. Yangshan called out, 'Acarya (Acarya: Sanskrit, meaning teacher).' The monk turned his head. Yangshan said, 'Venerable monk, this is precisely the vast karmic consciousness without a fundamental basis.' Weishan said, 'This is one drop of the lion's (lion: refers to the Buddha) milk, which scatters six hu (hu: a unit of measurement) of donkey's milk.' A Brahman monk came from the sky. Yangshan asked, 'Where did you recently depart from?' The Brahman monk said, 'The Western Heaven (Western Heaven: refers to India).' Yangshan asked, 'When did you leave there?' The Brahman monk said, 'This morning.' Yangshan asked, 'Why are you so late?' The Brahman monk said, 'Traveling and enjoying the scenery.' Yangshan said, 'You are not lacking in supernatural powers and games, but the Dharma must still be determined by this old monk.' The Brahman monk said, 'I came specifically to the Eastern Land (Eastern Land: refers to China) to pay homage to Manjusri (Manjusri: refers to Manjusri Bodhisattva), but I encountered a small Sakyamuni (small Sakyamuni: refers to Yangshan Huiji).' Then he took out a palm leaf (palm leaf: scriptures written on palm leaves) written in Sanskrit and gave it to Yangshan, paid his respects, and left through the air. From then on, Yangshan was called the small Sakyamuni. (Zen Master Donglin Zong commented: The discussions of Zen masters everywhere are as chaotic as hemp and millet. They all say that this blue-eyed barbarian (blue-eyed barbarian: refers to a monk from the West) comes without a trace and leaves without a trace, truly unprecedented and unparalleled. If it weren't for Yangshan, it would be difficult to use the methods of seizing and releasing. You Zen practitioners do not know that this blue-eyed barbarian comes through the air and leaves through the air, living his whole life only in emptiness. What is unprecedented and unparalleled about him? Yangshan was also doused with two ladles of dirty water. At that time, there was a proper order under Jiyun Peak, why not implement it? Everyone, tell me, what is the proper order? 'Tut!' Zen Master Huanglong Xin commented: Yangshan was deceived by this monk, and he even took out the palm leaf written in Sanskrit to cover it up. Now, if another strange monk comes through the air, the disciples of Yunyan should call him to wash his feet. Zen Master Letan Zhun commented: It's a pity that Yangshan let this man go. If it were Baofeng at that time, he would have captured him and ordered the director (director: the monk in charge of monastic affairs in the temple) to ring the bell in front of the monks' hall to gather the assembly, punish him, and drive him out. Moreover, the Dharma does not consider human feelings. Since he is called an Arhat (Arhat: a state of Buddhist practice), all outflows are exhausted, and pure conduct is established, why doesn't he go home and sit peacefully?)
。只管遊山玩水 昭覺勤云。驅耕夫之牛。奪饑人之食。是從上爪牙。這羅漢。具許多神通妙用。到仰山面前。直得目瞪口呿。何故。鶴有九皋難翥翼。馬無千里謾追風 大溈泰云。大眾。仰山只知進前趁鹿。不知身墮網羅。尊者偶爾成文。頗有衲僧氣息。若人會得。許你倒捋虎鬚)○師住東平時。溈山令僧送書。並鏡與師。師上堂。提起示眾曰。且道是溈山鏡。東平鏡。若道是東平鏡。又是溈山送來。若道是溈山鏡。又在東平手裡。道得則留取。道不得則撲破去也。眾無語。師遂撲破。便下座(五祖戒云。更請和尚說道理看。驀奪打破)○師坐次。有僧來作禮。師不顧。其僧乃問。師識字否。師曰隨分。僧乃右旋一匝曰。是甚麼字。師于地上。書十字酬之。僧又左旋一匝曰。是甚字。師改十字作卍字。僧畫此○相。以兩手拓。如修羅掌日月勢曰。是甚麼字。師乃畫此[○@卍]相對之。僧乃作婁至德勢。師曰。如是如是。此是諸佛之所護念。汝亦如是。吾亦如是。善自護持。其僧禮謝騰空而去(笑巖寶云。大小仰山。泥水不分。我則不然。待這僧第四度作樓至勢。劈脊便打云。這野狐精。何故如此。是真難滅。是偽不昌)○師一日在法堂上坐。見一僧從外來。便問訊了。向東邊叉手立。以目視師。師乃垂下左足。僧
卻過西邊叉手立。師垂下右足。僧向中間叉手立。師收雙足。僧禮拜。師曰。老僧自住此。未曾打著一人。拈拄杖便打。僧便騰空而去○陸希聲相公。欲謁師。先作此○相封呈。師開封。于相下面書云。不思而知。落第二頭。思而知之。落第三首。遂封回。(韋宙相公。機語相似。茲不重出)公見即入山。師乃門迎。公才入門。便問。三門俱開。從何門入。師曰。從信門入。公至法堂。又問。不出魔界。便入佛界時如何。師以拂子。倒點三下。公便設禮。又問。和尚還持戒否。師曰。不持戒。曰還坐禪否。師曰。不坐禪。公良久。師曰會么。曰不會。師曰。聽老僧一頌。滔滔不持戒。兀兀不坐禪。釅茶三兩碗。意在钁頭邊。師卻問。承聞相公看經得悟。是否。曰弟子因看涅槃經。有云不斷煩惱而入涅槃。得個安樂處。師豎起拂子曰。祇如這個。作么生入。曰入之一字。也不消得。師曰。入之一字。不為相公。公便起去(清涼欽云。上座且道。入之一字。為甚麼人。又云。相公且莫煩惱 雪竇顯于仰山舉拂處別云。拂子到某甲手裡也。又別後語云。我將謂你是個俗漢)○龐居士問。久向仰山。到來為甚麼卻覆。師豎起拂子。居士曰。恰是。師曰。是仰是覆。居士乃打露柱曰。雖然無人。也要露柱證明。師擲拂子曰。若到
【現代漢語翻譯】 現代漢語譯本 卻過西邊叉手立。仰山靈佑禪師垂下右腳。僧人向中間叉手站立。仰山靈佑禪師收回雙腳。僧人禮拜。仰山靈佑禪師說：『老僧我住在這裡，未曾打著一個人。』拿起拄杖便打。僧人便騰空而去。 陸希聲相公，想要拜見仰山靈佑禪師，先寫了封呈文。仰山靈佑禪師打開信封，在陸希聲的名字下面寫道：『不思而知，落第二頭；思而知之，落第三首。』於是封好回信。（韋宙相公的機鋒言語相似，這裡不再重複）陸希聲相公見到回信后就入山拜訪。仰山靈佑禪師出門迎接。陸希聲相公才入門，便問：『三門都打開了，從哪個門進入？』仰山靈佑禪師說：『從信門進入。』陸希聲相公到了法堂，又問：『不離開魔界，便進入佛界時如何？』仰山靈佑禪師用拂子，倒點三下。陸希聲相公便行設禮。又問：『和尚還持戒嗎？』仰山靈佑禪師說：『不持戒。』陸希聲相公說：『還坐禪嗎？』仰山靈佑禪師說：『不坐禪。』陸希聲相公沉默良久。仰山靈佑禪師說：『會了嗎？』陸希聲相公說：『不會。』仰山靈佑禪師說：『聽老僧一首偈：滔滔不持戒，兀兀不坐禪，釅茶三兩碗，意在钁頭邊。』 仰山靈佑禪師反問道：『聽說相公看經書有所領悟，是嗎？』陸希聲相公說：『弟子因為看《涅槃經》（涅槃經，佛教經典），其中有說不斷煩惱而入涅槃，得到一個安樂處。』仰山靈佑禪師豎起拂子說：『就如這個，怎麼進入？』陸希聲相公說：『「入」之一字，也不需要。』仰山靈佑禪師說：『「入」之一字，不是為相公你說的。』陸希聲相公便起身離去。（清涼欽禪師說：『上座且說，「入」之一字，是為甚麼人說的？』又說：『相公且莫煩惱。』雪竇顯禪師在仰山靈佑禪師舉拂子處另外說：『拂子到了某甲手裡了。』又在別後語說：『我以為你是個俗漢。』） 龐居士問：『久仰仰山靈佑禪師，到來為什麼卻顛倒？』仰山靈佑禪師豎起拂子。龐居士說：『恰是。』仰山靈佑禪師說：『是仰是覆？』龐居士於是打露柱說：『雖然無人，也要露柱證明。』仰山靈佑禪師擲下拂子說：『如果到了』
【English Translation】 English version He then stood with his hands clasped on the west side. Yangshan Lingyou (仰山靈佑, a Chan master) lowered his right foot. The monk stood with his hands clasped in the middle. Yangshan Lingyou (仰山靈佑, a Chan master) retracted both feet. The monk bowed. Yangshan Lingyou (仰山靈佑, a Chan master) said, 'Since this old monk has lived here, I have never struck a single person.' He picked up his staff and struck. The monk then soared into the air and left. Chancellor Lu Xisheng (陸希聲, a government official), wishing to visit the master, first composed a memorial. Yangshan Lingyou (仰山靈佑, a Chan master) opened the seal and wrote below Lu Xisheng's (陸希聲, a government official) name: 'To know without thinking falls to the second head; to know by thinking falls to the third head.' He then sealed it and sent it back. (Chancellor Wei Zhou's (韋宙, a government official) words were similar, so they are not repeated here.) Upon seeing it, Lu Xisheng (陸希聲, a government official) entered the mountain. Yangshan Lingyou (仰山靈佑, a Chan master) greeted him at the gate. As soon as Lu Xisheng (陸希聲, a government official) entered, he asked, 'All three gates are open; from which gate do I enter?' Yangshan Lingyou (仰山靈佑, a Chan master) said, 'Enter from the gate of faith.' When Lu Xisheng (陸希聲, a government official) reached the Dharma hall, he asked again, 'How is it when one enters the Buddha realm without leaving the demon realm?' Yangshan Lingyou (仰山靈佑, a Chan master) used his whisk and tapped three times downward. Lu Xisheng (陸希聲, a government official) then paid his respects. He asked again, 'Does the abbot still uphold the precepts?' Yangshan Lingyou (仰山靈佑, a Chan master) said, 'I do not uphold the precepts.' Lu Xisheng (陸希聲, a government official) said, 'Do you still practice meditation?' Yangshan Lingyou (仰山靈佑, a Chan master) said, 'I do not practice meditation.' Lu Xisheng (陸希聲, a government official) was silent for a long time. Yangshan Lingyou (仰山靈佑, a Chan master) said, 'Do you understand?' Lu Xisheng (陸希聲, a government official) said, 'I do not understand.' Yangshan Lingyou (仰山靈佑, a Chan master) said, 'Listen to this old monk's verse: Carelessly, I do not uphold the precepts; idly, I do not practice meditation; three or two bowls of strong tea; my mind is on the hoe.' Yangshan Lingyou (仰山靈佑, a Chan master) then asked, 'I have heard that you, Chancellor, have gained enlightenment from reading the scriptures; is that so?' Lu Xisheng (陸希聲, a government official) said, 'This disciple, because of reading the Nirvana Sutra (涅槃經, a Buddhist scripture), which says that one enters Nirvana without cutting off afflictions, has found a place of peace and joy.' Yangshan Lingyou (仰山靈佑, a Chan master) raised his whisk and said, 'Just like this, how does one enter?' Lu Xisheng (陸希聲, a government official) said, 'The word 'enter' is not needed.' Yangshan Lingyou (仰山靈佑, a Chan master) said, 'The word 'enter' is not for you, Chancellor.' Lu Xisheng (陸希聲, a government official) then got up and left. (Chan Master Qingliang Qin (清涼欽, a Chan master) said, 'Venerable, tell me, for whom is the word 'enter' meant?' He also said, 'Chancellor, do not be troubled.' Chan Master Xuedou Xian (雪竇顯, a Chan master) said separately at the point where Yangshan Lingyou (仰山靈佑, a Chan master) raised his whisk, 'The whisk is in my hands.' He also said in a separate postscript, 'I thought you were a layman.') Layman Pang (龐居士, a famous lay Buddhist) asked, 'I have long admired Yangshan Lingyou (仰山靈佑, a Chan master); why is it upside down upon arrival?' Yangshan Lingyou (仰山靈佑, a Chan master) raised his whisk. Layman Pang (龐居士, a famous lay Buddhist) said, 'Exactly.' Yangshan Lingyou (仰山靈佑, a Chan master) said, 'Is it upright or inverted?' Layman Pang (龐居士, a famous lay Buddhist) then struck the pillar and said, 'Although there is no one here, the pillar must bear witness.' Yangshan Lingyou (仰山靈佑, a Chan master) threw down his whisk and said, 'If one arrives at'
諸方。一任舉似(隱靜岑云。大小小釋迦。被龐居士一拶。直得手忙腳亂。只如居士打露柱一下。又作么生。鯨吞海水盡。露出珊瑚枝)○師指雪師子問眾。有過得此色者么。眾無對(雲門偃云。當時好便與推倒 雪竇顯云。雲門只解推倒不解扶起 瑯玡覺云。即今問汝諸人。推倒扶起。相去多少。拄杖拶過眉毛。鼻孔呵呵大笑。擲下拄杖 凈慈昌云。推倒也錯。扶起也錯。還有過得此色者么)○師問雙峰師弟近日見處如何。曰據某見處。實無一法可當情。師曰。汝解猶在境。曰某祇如此。師兄又如何。師曰。汝豈不知無一法可當情者。溈山聞曰。寂子一句。疑殺天下人(報慈遂云。經道。實無有法。然燈佛與我授記他道實無一法可當情。為甚麼道。解猶在境且道。利害在甚麼處)○師臥次。僧問曰。法身還解說法也無。師曰。我說不得。別有一人說得。曰說得底人。在甚麼處。師推出枕子。溈山聞曰。寂子用劍刃上事(徑山杲云。溈山正是憐兒不覺丑。仰山推出枕子。已是漏逗。更著個名字。喚作劍刃上事。誤他學語之流。便恁么承虛接響。流通將去。妙喜雖則借水獻華。要且理無曲斷。即今莫有傍不肯底出來。我要問你。推出枕子。還當得法身說法也無 天童華云。若是劍刃上事。寂子何曾會用。忽有個僧出來問
【現代漢語翻譯】 現代漢語譯本 各方叢林道場。還允許你們舉似么（隱靜岑云：大大小小的釋迦牟尼，被龐居士一拶，弄得手忙腳亂。如果居士打露柱一下，又該如何？鯨吞海水盡，露出珊瑚枝）。 ○ 溈山靈祐禪師指著雪獅子問大眾：有誰能超越這個形色嗎？大眾無言以對。（雲門文偃禪師說：當時就應該把它推倒。雪竇顯禪師說：雲門只會推倒，不會扶起。瑯玡慧覺禪師說：現在我問你們各位，推倒和扶起，相差多少？用拄杖觸及眉毛，鼻孔呵呵大笑。擲下拄杖。凈慈昌禪師說：推倒也錯，扶起也錯，還有誰能超越這個形色嗎？） ○ 溈山靈祐禪師問雙峰禪師的師弟：你最近的見解如何？ 答：依我所見，實在沒有一法可以符合實情。 溈山靈祐禪師說：你的理解還在境界中。 答：我只是這樣認為，師兄您又如何呢？ 溈山靈祐禪師說：你難道不知道沒有一法可以符合實情嗎？ 溈山靈祐禪師聽到后說：寂子（溈山靈祐禪師的法號）這句話，迷惑了天下人。（報慈禪師於是說：經書上說，『實在沒有法』，燃燈佛（過去佛）因此給我授記。他卻說『實在沒有一法可以符合實情』，為什麼說理解還在境界中？那麼，利害關係在哪裡呢？） ○ 溈山靈祐禪師臥床休息時，有僧人問：法身還會說法嗎？ 溈山靈祐禪師說：我說不得，另有一個人說得。 問：說得的那個人，在哪裡？ 溈山靈祐禪師推出枕頭。 溈山靈祐禪師聽到后說：寂子（溈山靈祐禪師的法號）用的是劍刃上的功夫。（徑山杲禪師說：溈山靈祐禪師真是憐愛兒子不覺得他醜。仰山慧寂禪師推出枕頭，已經是露了破綻，還給它起個名字，叫做劍刃上的功夫，誤導了那些學舌之輩，便那樣承虛接響，流通開去。妙喜雖然是借水獻花，但道理上沒有曲解。現在有沒有不肯的人出來？我要問你，推出枕頭，能算是法身說法嗎？天童正覺禪師說：如果是劍刃上的功夫，寂子（溈山靈祐禪師的法號）何曾會用？如果有個僧人出來問）
【English Translation】 English version Various places. Are you allowed to present it? (Yinjing Cen said: Small and big Shakyamunis were so flustered by Layman Pang's squeeze. If the layman hits the pillar, what will happen? The whale swallows all the sea water, revealing the coral branches.) ○ The master pointed to the snow lion and asked the assembly: Is there anyone who can surpass this form? The assembly was speechless. (Yunmen Yan said: At that time, it would be good to push it down. Xue Douxian said: Yunmen only knows how to push it down, but not how to lift it up. Langya Jue said: Now I ask you all, how much difference is there between pushing down and lifting up? Poke the eyebrows with a staff, and laugh out loud. Throw down the staff. Jingci Chang said: Pushing down is wrong, and lifting up is wrong. Is there anyone who can surpass this form?) ○ The master asked Shuangfeng's brother, 'How is your recent understanding?' He replied, 'According to my understanding, there is really no dharma that can accord with the truth.' The master said, 'Your understanding is still in the realm.' He replied, 'That's just how I see it. How about you, senior brother?' The master said, 'Don't you know that there is no dharma that can accord with the truth?' Weishan (溈山) heard this and said, 'Jizi's (寂子) [another name for Weishan Lingyou] statement has confused the world.' (Bao Ci (報慈) then said, 'The sutra says, 'There is really no dharma,' and Dipamkara Buddha (燃燈佛) [a past Buddha] therefore gave me a prediction. He said, 'There is really no dharma that can accord with the truth.' Why does he say that understanding is still in the realm? Then, where does the advantage or disadvantage lie?') ○ When Weishan (溈山) was lying down, a monk asked, 'Does the Dharmakaya (法身) still preach the Dharma?' Weishan (溈山) said, 'I cannot preach it, but there is another person who can.' The monk asked, 'Where is the person who can preach it?' Weishan (溈山) pushed out the pillow. Weishan (溈山) heard this and said, 'Jizi (寂子) [another name for Weishan Lingyou] is using the skill on the edge of a sword.' (Jingshan Gao (徑山杲) said, 'Weishan (溈山) truly loves his son and does not find him ugly. Yangshan Huiji (仰山慧寂)'s pushing out the pillow is already a flaw, and he even gives it a name, calling it the skill on the edge of a sword, misleading those who imitate him, and they just follow the emptiness and spread it. Although Miaoxi (妙喜) is offering flowers with water, there is no distortion in the principle. Now, is there anyone who disagrees? I want to ask you, can pushing out the pillow be considered the Dharmakaya (法身)'s preaching of the Dharma? Tiantong Zhengjue (天童正覺) said, 'If it is the skill on the edge of a sword, Jizi (寂子) [another name for Weishan Lingyou] has never used it. If a monk comes out and asks')
。法身還解說法也無。向他道。我說不得。別有一人說得。又問。說得底人在甚處。只向他道。三生六十劫 靈隱岳雲。仰山從前一條脊樑硬如鐵。被這僧連拶。便乃四楞塌地。溈山一期忍俊不禁。不知失卻一隻眼。忽有僧問冶父。法身還解說法也無。便與攔胸一踏踏倒。教伊起來。作個灑灑落落底漢。不見道。犀因玩月紋生角。像被雷驚華入牙 楚石琦云。這僧問法身說法。蹉過也不知。仰山推出枕子。又何曾見。大小溈山。將錯就錯。配作劍刃上事。縛作一束。秤上秤來。八兩半觔。如無輕重。若也當時才見這僧道法身還解說法也無。便驟步歸力丈。豈不是出格。宗師。免得天下衲僧貶剝)○師住觀音時。出膀曰。看經次不得問事。有僧來問訊。見師看經。旁立而待。師卷卻經問。會么。曰某甲不看經。爭得會。師曰。汝已後會去在。其僧到巖頭。巖頭問。甚處來。曰江西觀音來。巖頭曰。和尚有何言句。僧舉前話。巖頭曰。這個老師。我將謂被故紙埋卻。元來猶在○將順寂。數僧侍立。師以偈示之曰。一二二三子。平目復仰視。兩口一無舌。即是吾宗旨。
香嚴智閑禪師(溈山祐法嗣)
鄧州香嚴智閑禪師。青州人也。在百丈時。性識聰敏。參禪不得。洎百丈遷化。遂參溈山。溈山問。我聞汝在百
【現代漢語翻譯】 現代漢語譯本 法身還會說法嗎？我告訴他，我不能說，另有一個人能說。又問，能說的人在哪裡？我只告訴他，『三生六十劫』（形容時間久遠）。靈隱岳雲說，仰山從前一條脊樑硬如鐵，被這僧人連連逼問，便四楞塌地。溈山忍不住笑了出來，不知是否失去了一隻眼。忽有僧人問冶父，法身還會說法嗎？便迎面一腳將他踢倒，教他起來，做一個灑灑落落的漢子。不見道，犀牛因為玩賞月亮而角上生紋，大象被雷聲驚嚇而牙齒生花。楚石琦云說，這僧人問法身說法，錯過了也不知道。仰山推出枕頭，又何曾見過？大小溈山，將錯就錯，配作劍刃上的事，捆作一束，秤上秤來，八兩半斤，如同沒有輕重。如果當時才見到這僧人說道『法身還會說法嗎？』便立刻回到方丈，豈不是出格的宗師，免得天下僧人貶低議論。）老師住在觀音寺時，貼出告示說，『看經時不得問事。』有僧人來拜訪，見老師在看經，便站在旁邊等待。老師捲起經書問道，『會嗎？』僧人說，『我沒有看經，怎麼會呢？』老師說，『你以後會明白的。』這僧人到了巖頭，巖頭問，『從哪裡來？』說，『從江西觀音寺來。』巖頭說，『和尚有什麼言語？』僧人舉了之前的話。巖頭說，『這個老師，我以為被故紙堆埋沒了，原來還在。』將要圓寂時，幾個僧人侍立在旁。老師用偈語開示他們說，『一二二三子，平目復仰視，兩口一無舌，即是吾宗旨。』
香嚴智閑禪師（溈山祐（溈山祐，溈山佑禪師）的法嗣）
鄧州香嚴智閑禪師，青州人。在百丈（百丈，指百丈懷海禪師）時，性識聰敏，但參禪不得。等到百丈圓寂，於是參拜溈山（溈山，指溈山靈佑禪師）。溈山問，『我聽說你在百
【English Translation】 English version Does the Dharmakaya (Dharmakaya, the body of the law, representing the ultimate reality) also preach the Dharma? I told him, 'I cannot say, there is another who can.' He then asked, 'Where is the one who can speak?' I simply told him, 'Three lives and sixty kalpas (kalpa, an aeon in Buddhist cosmology, representing an extremely long period of time).' Lingyin Yueyun said, 'Yangshan's (Yangshan, referring to Yangshan Huiji) spine was as hard as iron before, but after being pressed by this monk, he collapsed on all four sides.' Guishan (Guishan, referring to Guishan Lingyou) couldn't help but laugh, not knowing if he had lost an eye. Suddenly, a monk asked Ye Fu, 'Does the Dharmakaya also preach the Dharma?' He immediately kicked him down, telling him to get up and be a free and unrestrained man. Haven't you heard it said, 'The rhinoceros grows patterns on its horn from admiring the moon, and the elephant's tusks bloom with patterns from being startled by thunder.' Chushi Qiyun said, 'This monk asked about the Dharmakaya preaching the Dharma, but missed the point without realizing it.' Yangshan pushed out his pillow, but had he ever seen it? Both Guishan, mistakenly took the wrong thing, matched it to the matter on the edge of the sword, bundled it into a bunch, weighed it on the scale, eight and a half catties, as if there were no weight. If he had seen this monk at that time saying, 'Does the Dharmakaya also preach the Dharma?' he would have immediately returned to his abbot's room, wouldn't that be an extraordinary master, avoiding the criticism of monks all over the world.) When the teacher lived in Guanyin Temple, he posted a notice saying, 'Do not ask questions during sutra reading.' A monk came to visit, saw the teacher reading the sutra, and stood aside waiting. The teacher rolled up the sutra and asked, 'Do you understand?' The monk said, 'I have not read the sutra, how would I understand?' The teacher said, 'You will understand later.' This monk went to Yantou, and Yantou asked, 'Where did you come from?' He said, 'From Guanyin Temple in Jiangxi.' Yantou said, 'What words did the abbot have?' The monk repeated the previous conversation. Yantou said, 'This teacher, I thought he was buried by old papers, but he is still around.' When about to pass away, several monks stood by. The teacher instructed them with a verse, 'One two two three children, level eyes look up again, two mouths one without a tongue, that is my purpose.'
Chan Master Xiangyan Zhixian (Successor of Guishan You (Guishan You, referring to Guishan Lingyou))
Chan Master Xiangyan Zhixian of Dengzhou was a native of Qingzhou. When he was at Baizhang's (Baizhang, referring to Baizhang Huaihai), he was intelligent, but could not understand Chan. When Baizhang passed away, he went to visit Guishan (Guishan, referring to Guishan Lingyou). Guishan asked, 'I heard that you were at Baiz
丈先師處。問一答十。問十答百。此是汝聰明靈利意解識想。生死根本。父母未生時。試道一句看。師被一問。直得茫然。歸寮將平日看過底文字。從頭要尋一句酬對。竟不能得。乃自嘆曰畫餅不可充飢。屢乞溈山說破。溈山曰。我若說似汝。汝已后罵我去。我說底是我底。終不幹汝事。師遂將平昔所看文字燒卻曰。此生不學佛法也。且作個長行粥飯僧。免役心神。乃泣辭溈山。直過南陽。睹忠國師遺蹟。遂憩止焉。一日芟除草木。偶拋瓦礫。擊竹作聲。忽然省悟。遽歸沐浴焚香。遙禮溈山贊曰。和尚大慈。恩逾父母。當時若為我說破。何有今日之事。乃有頌曰。一擊忘所知。更不假修持。動容揚古路。不墮悄然機。處處無軌跡。聲色外威儀。諸方達道者。咸言上上機。溈山聞得。謂仰山曰。此子徹也。仰山曰。此是心機。意識著述得成。待某甲親自勘過。仰山後見師曰。和尚讚歎師弟發明大事。你試說看。師舉前頌。仰山曰。此是夙習記持而成。若有正悟。別更說看。師又成頌曰。去年貧未是貧。今年貧始是貧。去年貧猶有卓錐之地。今年貧錐也無。仰山曰。如來禪許師弟會。祖師禪未夢見在。師復有頌曰。我有一機。瞬目視伊。若人不會。別喚沙彌。仰山乃報溈山曰。且喜閑師弟會祖師禪也(報慈遂云。且道如來
【現代漢語翻譯】 現代漢語譯本 在丈禪師那裡，有人問一句，他能回答十句；問十句，他能回答一百句。這都是你的聰明、敏捷、意解和識想，是生死的根本。在你父母未生你之前，試著說一句看看。禪師被這一問，頓時茫然不知所措。回到寮房，將平日看過的文字，從頭開始尋找一句來應對，最終也沒能找到。於是感嘆道：『畫餅不能充飢啊！』多次懇求溈山靈佑禪師（溈山，唐代禪師）為他點破。溈山禪師說：『如果我告訴你，你以後會罵我的。我說的是我的，終究與你無關。』禪師於是將平時所看的文字燒掉，說：『這輩子不學佛法了，就做個只管吃飯的普通僧人，免得勞心費神。』於是哭著告別溈山禪師，直接去了南陽，瞻仰忠國師（忠國師，唐代高僧）的遺蹟，便在那裡休息。一天，他修剪草木，偶然拋出一塊瓦礫，擊打竹子發出聲響，忽然醒悟。立即回去沐浴焚香，遙拜溈山禪師讚歎道：『和尚大慈大悲，恩情勝過父母。當時如果為我說明，哪有我今天的頓悟！』於是作頌說：『一擊忘卻所有知見，更不需要任何修行。舉手投足都展現著古老的道路，不落入寂靜的玄機。處處沒有軌跡可尋，在聲色之外顯現威儀。各地的開悟者，都說這是上上根機。』 溈山禪師聽了，對仰山慧寂禪師（仰山，唐代禪師）說：『這人徹悟了。』仰山禪師說：『這是心機意識的著述而成，等我親自勘驗過。』仰山禪師後來見到他，說：『和尚讚歎師弟發明大事，你試著說看。』他舉出之前的頌。仰山禪師說：『這是宿世的習氣記憶而成，如果真有正悟，另外再說一句看看。』禪師又作頌說：『去年貧窮還不是真貧窮，今年貧窮才是真正的貧窮。去年貧窮還有立錐之地，今年貧窮連錐子都沒有了。』仰山禪師說：『如來禪（如來禪，佛教禪宗術語）允許師弟你會，祖師禪（祖師禪，佛教禪宗術語）還沒夢見到呢。』禪師又作頌說：『我有一機，轉眼看著它。如果有人不會，另外叫個沙彌（沙彌，佛教術語，指出家男子）來。』仰山禪師於是稟告溈山禪師說：『可喜可賀，閑師弟會祖師禪了。』（報慈禪師於是說：『且說如來...
【English Translation】 English version At Venerable Zhang's place, one question would elicit ten answers, and ten questions would bring forth a hundred responses. This is all your cleverness, agility, intellectual understanding, and conceptual thinking—the very root of birth and death. Before your parents gave birth to you, try to say a word about it.' The Zen master was rendered utterly speechless by this question. Returning to his quarters, he searched through all the texts he had read, seeking a single phrase to respond, but to no avail. He lamented, 'A painted cake cannot satisfy hunger!' He repeatedly begged Zen Master Weishan Lingyou (Weishan, a Zen master of the Tang Dynasty) to reveal the truth to him. Zen Master Weishan said, 'If I tell you, you will scold me later. What I say is mine and ultimately has nothing to do with you.' The Zen master then burned all the texts he had read, saying, 'I will not study Buddhism in this life; I will just be an ordinary monk who only eats, to avoid mental strain.' He then tearfully bid farewell to Zen Master Weishan and went directly to Nanyang, where he paid homage to the relics of National Teacher Zhong (Zhong, a high-ranking monk of the Tang Dynasty), and rested there. One day, while trimming plants, he accidentally threw a tile, which struck bamboo and made a sound. Suddenly, he awakened. He immediately returned, bathed, burned incense, and bowed remotely to Zen Master Weishan, praising, 'Venerable Sir, your great compassion surpasses that of my parents. If you had explained it to me then, how could I have had today's enlightenment!' He then composed a verse: 'One strike forgets all knowledge, further cultivation is unnecessary. Every movement reveals the ancient path, not falling into silent mystery. Everywhere there are no traces to be found, displaying dignity beyond sound and form. Those who have attained the Way in all directions say this is the highest potential.' Zen Master Weishan heard this and said to Zen Master Yangshan Huiji (Yangshan, a Zen master of the Tang Dynasty), 'This person has thoroughly awakened.' Zen Master Yangshan said, 'This is composed of mental machinations and conscious writing; I will personally examine it.' Zen Master Yangshan later saw him and said, 'The Venerable Sir praised you, brother, for discovering a great matter; try to say something about it.' He recited the previous verse. Zen Master Yangshan said, 'This is formed from past habits and memory; if you have true enlightenment, say something else.' The Zen master then composed another verse: 'Last year's poverty was not true poverty; this year's poverty is true poverty. Last year's poverty still had a place to stand; this year's poverty doesn't even have an awl.' Zen Master Yangshan said, 'The Tathagata Zen (Tathagata Zen, a term in Buddhist Zen) allows you to understand, brother, but you haven't even dreamed of Patriarchal Zen (Patriarchal Zen, a term in Buddhist Zen).' The Zen master then composed another verse: 'I have a mechanism, I gaze at it in the blink of an eye. If someone doesn't understand, call another Shami (Shami, a Buddhist term referring to a novice monk).' Zen Master Yangshan then reported to Zen Master Weishan, 'Congratulations, Brother Xian has understood Patriarchal Zen.' (Zen Master Bao Ci then said, 'And say, the Tathagata...'
禪與祖師禪。分不分 長慶棱云。一時坐卻 云居錫徴云。眾中商量。如來禪淺。祖師禪深。只如香嚴當時。何不問如何是祖師禪。若置此一問。何處有也 溈山喆云。香嚴可謂。上無片瓦。下無卓錐。露裸裸。赤灑灑。沒可把。若不是仰山。幾乎放過這漢。何故。不得雪霜力。焉知松柏操 徑山杲云溈山晚年好則極。教得一棚肉傀儡。直是可愛。且作么生是可愛處。面面相看手腳動。爭知語話是他人 楚石琦云。師兄師弟。去年今年論甚麼道。說甚麼禪。總是掉棒打月。何異掘地討天。禪禪。也無妙。也無玄。莫把封皮作信傳 徑山信云。仰山逼師弟落水。香嚴一命償一命。若不著無底靴。怎解入龍宮。頌云。無事長林掃地來。蒼煙擊竹頂門開。溈山今日分明道。五月霜花照石苔)○師初開堂。溈山令僧送書並拄杖至。師接得便哭蒼天蒼天。僧曰。和尚為甚麼如此。師曰。祇為春行秋令○上堂。若論此事。如人上樹。口銜樹枝。腳不踏枝。手不攀枝。樹下忽有人問。如何是祖師西來意。不對他。又違他所問。若對他。又喪身失命。當恁么時。作么生即得。時有虎頭招上座。出衆曰。樹上即不問。未上樹時。請和尚道。師乃呵呵大笑(雪竇顯云。樹上道即易。樹下道即難。老僧上樹也。致將一問來 翠巖芝云。問者對
【現代漢語翻譯】 現代漢語譯本 禪與祖師禪，有區別嗎？長慶棱云禪師說：『一時坐卻。』（指一時都停止了活動）云居錫徴禪師說：『大眾商量，如來禪淺，祖師禪深。』（如來禪指佛陀的禪法，祖師禪指禪宗祖師的禪法）就像香嚴智閑當時，為什麼不問『如何是祖師禪』？如果提出這個問題，哪裡還會有這些爭論？ 溈山靈祐禪師說：『香嚴智閑可以說是上無片瓦，下無立錐之地，赤裸裸，無所依傍。』（形容香嚴智閑的徹底覺悟）如果不是仰山慧寂，幾乎就放過了這個人。（指香嚴智閑的才華）為什麼呢？不經歷嚴寒，怎麼知道松柏的堅貞？ 徑山杲禪師說：『溈山靈祐晚年很好，教出了一群肉傀儡，真是可愛。』那麼，什麼是可愛之處呢？面面相看，手腳動彈，卻不知道說話的是別人。（指沒有真正理解禪的真諦） 楚石琦禪師說：『師兄師弟，去年今年，論什麼道？說什麼禪？總是掉棒打月，和掘地尋天有什麼區別？禪啊禪，既無妙處，也無玄機，不要把封皮當成信的內容來傳。』 徑山信禪師說：『仰山慧寂逼迫師弟落水，香嚴智閑一命償一命。』（指仰山慧寂用極端的方式激發香嚴智閑的覺悟）如果不穿無底靴，怎麼能進入龍宮？（比喻沒有堅定的信念和勇氣，無法達到禪的境界）頌詞說：『無事長林掃地來，蒼煙擊竹頂門開。』（形容香嚴智閑的頓悟）溈山靈祐今天分明地說：『五月霜花照石苔。』（比喻在不可能的情況下出現的奇蹟，指香嚴智閑的頓悟） 禪師初次開堂說法，溈山靈祐派僧人送書信和拄杖到。禪師接過後就哭喊『蒼天啊蒼天』。僧人問：『和尚為什麼這樣？』禪師說：『只因爲春天做了秋天的事情。』（比喻時序顛倒，指禪師的弘法不合常規） 禪師上堂說法：『如果討論這件事，就像人爬上樹，口裡咬著樹枝，腳不踩樹枝，手不抓樹枝。樹下忽然有人問：『如何是祖師西來意？』（指禪宗的根本宗旨）不回答他，就違背了他的提問；回答他，又會喪身失命。（比喻進退兩難）當這個時候，怎麼辦才好？』當時有虎頭招上座站出來說：『樹上的情況暫且不問，未上樹時，請和尚說。』禪師就哈哈大笑。（雪竇顯禪師說：『樹上的情況容易說，樹下的情況難以說。老僧我也爬上樹了，請你提出問題來。』翠巖芝禪師說：『提問者和回答者』
【English Translation】 English version Zen and Patriarchal Zen, are they different? Changqing Lengyun said: 'Sitting down at once.' (referring to all activities ceasing at once) Yunju Xizheng said: 'The assembly discusses, Tathagata Zen is shallow, Patriarchal Zen is deep.' (Tathagata Zen refers to the Buddha's meditation, Patriarchal Zen refers to the meditation of the Zen patriarchs) Just like when Xiangyan Zhixian was there, why didn't he ask 'What is Patriarchal Zen?' If this question were asked, where would these disputes be? Weishan Lingyou said: 'Xiangyan Zhixian can be said to have no tile above and no awl to stand on below, naked and without support.' (describing Xiangyan Zhixian's complete enlightenment) If it weren't for Yangshan Huiji, he would have almost let this person go. (referring to Xiangyan Zhixian's talent) Why? Without experiencing severe cold, how can one know the steadfastness of pine and cypress? Jingshan Gao said: 'Weishan Lingyou was very good in his later years, teaching a group of meat puppets, which is really lovely.' So, what is lovely about it? Looking at each other, hands and feet moving, but not knowing that the speaker is someone else. (referring to not truly understanding the essence of Zen) Chushi Qi said: 'Brothers, what are you discussing about the Dao this year and last year? What are you talking about Zen? It's always just knocking the moon with a stick, what's the difference from digging the ground to find the sky? Zen, ah Zen, there is neither mystery nor profundity, don't pass the cover as the content of the letter.' Jingshan Xin said: 'Yangshan Huiji forced his brother to fall into the water, Xiangyan Zhixian repaid a life for a life.' (referring to Yangshan Huiji using extreme methods to stimulate Xiangyan Zhixian's enlightenment) If you don't wear bottomless boots, how can you enter the Dragon Palace? (metaphor for not having firm belief and courage, unable to reach the realm of Zen) The verse says: 'Sweeping the ground in the long forest when there is nothing to do, the green smoke strikes the bamboo, opening the top of the head.' (describing Xiangyan Zhixian's sudden enlightenment) Weishan Lingyou clearly said today: 'May frost flowers shine on the stone moss.' (a metaphor for a miracle appearing in an impossible situation, referring to Xiangyan Zhixian's sudden enlightenment) When the Zen master first opened the hall to preach, Weishan Lingyou sent a monk to deliver a letter and a staff. After the Zen master received it, he cried out 'Heaven, ah Heaven'. The monk asked: 'Why is the abbot like this?' The Zen master said: 'Only because spring is doing the work of autumn.' (a metaphor for the seasons being reversed, referring to the Zen master's unconventional way of propagating the Dharma) The Zen master ascended the hall to preach: 'If we discuss this matter, it's like a person climbing a tree, holding a branch in their mouth, their feet not stepping on the branch, their hands not grabbing the branch. Suddenly someone under the tree asks: 'What is the meaning of the Patriarch's coming from the West?' (referring to the fundamental purpose of Zen) Not answering him violates his question; answering him will lead to losing one's life. (a metaphor for being in a dilemma) At this time, what should be done?' At that time, the Venerable Hutou Zhao stood up and said: 'The situation on the tree will not be asked for now, please tell us about the time before climbing the tree.' The Zen master laughed loudly. (Xuedou Xian said: 'The situation on the tree is easy to say, the situation under the tree is difficult to say. This old monk has also climbed the tree, please ask your question.' Cuiyan Zhi said: 'The questioner and the answerer'
者。不免喪身失命。如今衲僧作么生 徑山杲云。吞得栗棘蓬。透得金剛圈。看這般說話。也是泗洲人見大聖 大溈杲云。香嚴慈悲之故。有落草之談。仔細檢點將來。未免弄巧成拙 楚石琦云。香嚴老人。曲說方便。虎頭上座。未辨端倪。若論激揚此事。三生六十劫 笑巖寶云。香嚴此個公案。拈提者實多。直截者似少。我當時若見香嚴擬云。若論此事。如人上樹。便與一喝。非直教香嚴做伎倆不成。亦免使諸老夢中作夢。還委悉么。未能言外超方便。萬別千差逐水流)○師問僧。甚處來。曰溈山來。師曰。和尚近日有何言句。曰有僧問。如何是西來意。和尚豎起拂子。師曰。彼中兄弟。作么生會。曰彼中商量道。即色明心。附物顯理。師曰。會即便會。著甚死急。僧卻問。師意如何。師亦豎起拂子(玄沙備云。祇這香嚴。腳跟未點地 云居錫云。甚麼處是香嚴腳跟未點地處)。
徑山洪諲禪師(溈山祐法嗣)
杭州徑山洪諲禪師。吳興人也。僧問。掩息如灰時如何。師曰。猶是時人功干。曰干后如何。師曰。耕人田不種。曰畢竟如何。師曰。禾熟不臨場(天童華云。鳳閣香沉。雪巢夜冷。半窗明月。和氣靄然。正與么時。且道。歸宗與徑山。還有相見分也無。見與不見且止。只如這僧與么問。還具眼
【現代漢語翻譯】 現代漢語譯本：不能免於喪身失命。如今各位衲僧如何是好？徑山杲（生卒年不詳）說：『吞得栗棘蓬，透得金剛圈。』看這種說話，也是泗洲人見大聖（指僧伽大聖）。大溈杲（生卒年不詳）說：『香嚴（溈仰宗僧人）慈悲的緣故，有落草之談。仔細檢查起來，未免弄巧成拙。』楚石琦（元末明初僧人）說：『香嚴老人，委婉地說方便之法，虎頭上座，未能辨別端倪。若論激揚此事，三生六十劫。』笑巖寶（生卒年不詳）說：『香嚴這個公案，拈提的人實在多，直截了當的人似乎少。我當時如果見到香嚴想要說：若論此事，如人上樹。便給他一喝，非但教香嚴做伎倆不成，也免得使各位老和尚夢中作夢。還明白嗎？未能言外超方便，萬別千差逐水流。』師問僧人：『從哪裡來？』回答說：『從溈山來。』師說：『和尚近日有什麼言語？』回答說：『有僧人問：如何是西來意？和尚豎起拂子。』師說：『他們那裡兄弟，怎麼理解？』回答說：『他們那裡商量說：即色明心，附物顯理。』師說：『理解就理解了，著什麼急？』僧人反問：『師父您的意思如何？』師父也豎起拂子。（玄沙備（唐末五代僧人）說：『只是這香嚴，腳跟未點地。』云居錫（生卒年不詳）說：『什麼地方是香嚴腳跟未點地之處？』）。 徑山洪諲禪師（溈山祐（生卒年不詳）法嗣） 杭州徑山洪諲禪師，吳興人。僧人問：『掩息如灰時如何？』師說：『猶是時人功干。』問：『干后如何？』師說：『耕人田不種。』問：『畢竟如何？』師說：『禾熟不臨場。（天童華（生卒年不詳）說：鳳閣香沉，雪巢夜冷，半窗明月，和氣靄然。正在這個時候，且說，歸宗（唐代禪師）與徑山，還有相見之分嗎？見與不見且不說，只說這僧人這樣問，還具眼嗎？』）
【English Translation】 English version: Cannot avoid losing one's life. Now, what should you monks do? Jingshan Gao (dates unknown) said: 'Swallowing the chestnut bur, penetrating the vajra circle.' Looking at this kind of talk, it's like Sizhou people seeing the Great Sage (referring to Monk Sangha, a great saint). Dawei Gao (dates unknown) said: 'Because of Xiangyan's (a monk of the Weiyang School) compassion, there is talk of taking to the grass. Upon careful examination, it inevitably becomes a case of being too clever for one's own good.' Chushi Qi (a monk from the late Yuan and early Ming dynasties) said: 'Old man Xiangyan, subtly speaks of expedient means, the Tiger Head Abbot, failed to discern the subtleties. If discussing and promoting this matter, it would take three lives and sixty kalpas.' Xiaoyan Bao (dates unknown) said: 'This case of Xiangyan, those who comment on it are many, those who are direct seem few. If I had seen Xiangyan at that time wanting to say: 'If discussing this matter, it's like a person climbing a tree.' I would have given him a shout, not only preventing Xiangyan from making tricks, but also saving all the old monks from dreaming within a dream. Do you understand? Failing to transcend expedient means beyond words, myriad differences chase the flowing water.' The master asked a monk: 'Where do you come from?' He replied: 'From Weishan.' The master said: 'What words has the abbot spoken recently?' He replied: 'A monk asked: 'What is the meaning of the Bodhidharma's coming from the West?' The abbot raised his whisk.' The master said: 'How do the brothers there understand it?' He replied: 'They discuss it, saying: 'Directly perceiving the mind through form, revealing the principle through objects.' The master said: 'Understanding is understanding, why be so anxious?' The monk asked in return: 'What is the master's meaning?' The master also raised his whisk. (Xuansha Bei (monk from the late Tang and Five Dynasties period) said: 'It's just that Xiangyan's heels haven't touched the ground.' Yunju Xi (dates unknown) said: 'Where is the place where Xiangyan's heels haven't touched the ground?') Chan Master Hongyin of Jingshan (Dharma heir of Weishan You (dates unknown)) Chan Master Hongyin of Jingshan in Hangzhou, was a native of Wuxing. A monk asked: 'What about when breath is extinguished like ashes?' The master said: 'It is still the effort of people of this time.' He asked: 'What after the effort?' The master said: 'The farmer cultivates the field but does not sow.' He asked: 'What ultimately?' The master said: 'When the grain is ripe, he does not go to the threshing ground. (Tiantong Hua (dates unknown) said: 'The fragrance of the Phoenix Pavilion is沉寂, the snow nest is cold at night, half a window of bright moon, a harmonious atmosphere is dense. At this very moment, let's say, do Guizong (a Tang Dynasty Chan master) and Jingshan still have a chance to meet? Leaving aside whether they meet or not, just say that this monk asks like this, does he have eyes?')
么。茍或未然。云藏無縫襖。鳥宿不萌枝)○許州全明上座。先問石霜。一毫穿眾穴時如何。石霜曰。直須萬年去。曰萬年后如何。石霜曰。登科任汝登科。拔萃任汝拔萃。后問師曰。一毫穿眾穴時如何。師曰。光靴任汝光靴。結果任汝結果○問如何是長。師曰。千聖不能量。曰如何是短。師曰。蟭螟眼裡著不滿。其僧不肯。便去舉似石霜。石霜曰。祇為太近實頭。僧卻問石霜。如何是長。石霜曰。不屈曲。曰如何是短。石霜曰。雙陸盤中不喝彩○佛日長老訪師。師問。伏承長老獨化一方。何以薦游峰頂。佛日曰。朗月當空掛。冰霜不自寒。師曰。莫是長老家風也無。佛日曰。峭峙萬重關。于中含寶月。師曰。此猶是文言。作么生是長老家風。佛日曰。今日賴遇佛日。卻問。隱密全真。時人知有道不得。太省無辜。時人知有道得。於此二途。猶是時人升降處。未審和尚親道。自道如何道。師曰。我家道處無可道。佛日曰。如來路。上無私曲。便請玄音和一場。師曰。任汝二輪更互照。碧潭云外不相關。佛日曰。為報白頭無限客。此回年少莫歸鄉。師曰。老少同輪無向背。我家玄路勿參差。佛日曰。一言定天下。四句為誰宣。師曰。汝言有三四我道其中一也無。
定山神英禪師(溈山祐法嗣)
滁州定山神
【現代漢語翻譯】 現代漢語譯本： 如果不是這樣，就像雲彩藏在沒有縫隙的棉襖里，鳥兒棲息在沒有萌芽的樹枝上。）許州全明上座，先問石霜：『一毫穿眾穴時如何？』（一毫穿眾穴：一個毛孔穿過所有穴位，比喻頓悟的境界）石霜說：『直須萬年去。』（直須萬年去：需要經歷漫長的時間）上座問：『萬年后如何？』石霜說：『登科任汝登科，拔萃任汝拔萃。』（登科任汝登科，拔萃任汝拔萃：比喻成就隨你所愿）後來，上座問禪師：『一毫穿眾穴時如何？』禪師說：『光靴任汝光靴，結果任汝結果。』（光靴任汝光靴，結果任汝結果：比喻修行圓滿，達到目標） 上座問：『如何是長？』禪師說：『千聖不能量。』（千聖不能量：形容長到無法衡量）問：『如何是短？』禪師說：『蟭螟眼裡著不滿。』（蟭螟眼裡著不滿：形容短到極點）那個僧人不肯接受，便去告訴石霜。石霜說：『只因爲太近於實在的頭緒。』僧人反問石霜：『如何是長？』石霜說：『不屈曲。』（不屈曲：不彎曲，正直）問：『如何是短？』石霜說：『雙陸盤中不喝彩。』（雙陸盤中不喝彩：比喻不值得稱讚，微不足道） 佛日長老拜訪禪師，禪師問：『聽說長老獨自教化一方，用什麼來推薦游峰頂？』佛日說：『朗月當空掛，冰霜不自寒。』（朗月當空掛，冰霜不自寒：比喻清凈的境界）禪師說：『莫非是長老的家風？』佛日說：『峭峙萬重關，于中含寶月。』（峭峙萬重關，于中含寶月：比喻堅固的修行和內心的光明）禪師說：『這還是文言，怎樣才是長老的家風？』佛日說：『今日賴遇佛日。』（今日賴遇佛日：今天有幸遇到佛日）反問：『隱密全真，時人知有道不得，太省無辜，時人知有道得，於此二途，猶是時人升降處，未審和尚親道，自道如何道？』（隱密全真...自道如何道：意思是說，隱秘和顯露，人們都難以真正理解，請問禪師您自己是如何體悟道的？）禪師說：『我家道處無可道。』（我家道處無可道：我所體悟的道是無法用語言表達的）佛日說：『如來路上無私曲。』（如來路上無私曲：成佛的道路是公正無私的）便請禪師唱和一首。禪師說：『任汝二輪更互照，碧潭云外不相關。』（任汝二輪更互照，碧潭云外不相關：比喻不受外界影響，保持內心的平靜）佛日說：『為報白頭無限客，此回年少莫歸鄉。』（為報白頭無限客，此回年少莫歸鄉：勸人珍惜時光，努力修行）禪師說：『老少同輪無向背，我家玄路勿參差。』（老少同輪無向背，我家玄路勿參差：比喻修行不分老少，要走正道）佛日說：『一言定天下，四句為誰宣？』（一言定天下，四句為誰宣：指佛法的力量和傳播）禪師說：『汝言有三四，我道其中一也無。』（汝言有三四，我道其中一也無：你的話很多，我認為其中沒有一句是真諦）
定山神英禪師（溈山祐（唐朝(618-907)）法嗣）
滁州定山神
【English Translation】 English version: If not, it's like clouds hidden in a seamless cotton coat, birds roosting on branches that haven't sprouted.) Abbot Quanming of Xu Prefecture first asked Shishuang: 'What is it like when a single hair penetrates all the holes?' (一毫穿眾穴: A single hair penetrates all the holes, a metaphor for the state of sudden enlightenment) Shishuang said, 'It takes ten thousand years.' The abbot asked, 'What about after ten thousand years?' Shishuang said, 'Passing the imperial examination is up to you, excelling is up to you.' (登科任汝登科，拔萃任汝拔萃: Passing the imperial examination is up to you, excelling is up to you, a metaphor for achieving whatever you desire) Later, the abbot asked the master: 'What is it like when a single hair penetrates all the holes?' The master said, 'Shining boots are up to you, bearing fruit is up to you.' (光靴任汝光靴，結果任汝結果: Shining boots are up to you, bearing fruit is up to you, a metaphor for perfect cultivation and achieving the goal) The abbot asked, 'What is long?' The master said, 'A thousand sages cannot measure it.' (千聖不能量: A thousand sages cannot measure it, describing something immeasurably long) Asked, 'What is short?' The master said, 'It cannot fill the eyes of a gnat.' (蟭螟眼裡著不滿: It cannot fill the eyes of a gnat, describing something extremely short) That monk refused to accept it and went to tell Shishuang. Shishuang said, 'It's just because it's too close to the real clue.' The monk asked Shishuang in return, 'What is long?' Shishuang said, 'Not crooked.' (不屈曲: Not crooked, upright) Asked, 'What is short?' Shishuang said, 'No cheering in the Shuanglu game.' (雙陸盤中不喝彩: No cheering in the Shuanglu game, a metaphor for something not worth praising, insignificant) Elder Furi visited the master, and the master asked, 'I heard that the elder is teaching alone in one direction, what do you use to recommend touring the peak?' Furi said, 'The bright moon hangs in the sky, ice and frost are not cold by themselves.' (朗月當空掛，冰霜不自寒: The bright moon hangs in the sky, ice and frost are not cold by themselves, a metaphor for a pure state) The master said, 'Could this be the elder's family style?' Furi said, 'Steeply standing ten thousand passes, containing a precious moon within.' (峭峙萬重關，于中含寶月: Steeply standing ten thousand passes, containing a precious moon within, a metaphor for solid cultivation and inner light) The master said, 'This is still literary language, what is the elder's family style?' Furi said, 'Today I am fortunate to meet Furi.' (今日賴遇佛日: Today I am fortunate to meet Furi) He asked in return, 'Hidden and completely true, people know there is a way but cannot attain it, too simple and innocent, people know there is a way and can attain it, in these two paths, it is still where people rise and fall, I don't know how the monk personally speaks of the Way, how do you speak of the Way yourself?' (隱密全真...自道如何道: Hidden and completely true...how do you speak of the Way yourself? Meaning, whether hidden or revealed, people find it difficult to truly understand, please tell me how you personally understand the Way?) The master said, 'My family's way has nothing to say.' (我家道處無可道: My family's way has nothing to say, the Way I have realized cannot be expressed in words) Furi said, 'There is no selfishness on the road of Tathagata.' (如來路上無私曲: There is no selfishness on the road of Tathagata, the path to Buddhahood is fair and selfless) Then he asked the master to compose a poem in response. The master said, 'Let the two wheels shine alternately, the green pool is unrelated outside the clouds.' (任汝二輪更互照，碧潭云外不相關: Let the two wheels shine alternately, the green pool is unrelated outside the clouds, a metaphor for not being affected by the outside world and maintaining inner peace) Furi said, 'To report to the countless white-haired guests, this time when young, do not return home.' (為報白頭無限客，此回年少莫歸鄉: To report to the countless white-haired guests, this time when young, do not return home, advising people to cherish time and work hard in cultivation) The master said, 'Old and young are on the same wheel without facing back, my family's mysterious path should not be uneven.' (老少同輪無向背，我家玄路勿參差: Old and young are on the same wheel without facing back, my family's mysterious path should not be uneven, a metaphor for cultivation not distinguishing between old and young, and walking the right path) Furi said, 'One word determines the world, for whom are the four sentences proclaimed?' (一言定天下，四句為誰宣: One word determines the world, for whom are the four sentences proclaimed, referring to the power and spread of the Dharma) The master said, 'You say there are three or four, I say there is not even one among them.' (汝言有三四，我道其中一也無: You say there are three or four, I say there is not even one among them, you say a lot, I think none of them are the true essence)
Zen Master Dingshan Shenying (Lineage of Weishan You (Tang Dynasty (618-907)))
Dingshan Shen of Chuzhou
英禪師。因椑樹省和尚。行腳時參問。不落數量。請師道。師提起數珠曰。是落不落。省曰。圓珠三竅。時人知有。請師圓前話。師便打。省拂袖便出。師曰。三十年後。槌胸大哭去在。省住后示眾曰。老僧三十年前。至定山。被他熱謾一上。不同小小(雪竇顯云。定山用即用。爭奈險。椑樹知即知。要且未具擇法眼。試請辨看)。
延慶法端禪師(溈山祐法嗣)
襄州延慶山法端禪師。僧問。蚯蚓斬為兩段。兩頭俱動。佛性在阿那頭。師展兩手(洞山價別云。問底在阿那頭)。
九峰慈慧禪師(溈山祐法嗣)
福州九峰慈慧禪師。初在溈山。溈山上堂曰。汝等諸人。祇得大機。不得大用。師便抽身出去。溈山召之。師更不回顧。溈山曰。此子堪為法器。(保福展云。依稀似曲。失前忘后)一日辭溈山曰。某甲辭違和尚。千里之外。不離左右。溈山動容曰。善為。
京兆府米和尚(溈山祐法嗣)
京兆府米和尚。(亦謂七師)參學后。歸受業寺。有老宿問。月中斷井索。時人喚作蛇。未審七師見佛。喚作甚麼。師曰。若有佛見。即同眾生。老宿曰。千年桃核○師令僧去問仰山曰。今時還假悟也無。仰山曰。悟即不無。爭奈落在第二頭。師深肯之。(泐潭清云。門庭施設。米胡深
【現代漢語翻譯】 現代漢語譯本 英禪師，因為椑樹省和尚行腳時參問：『不落數量，請師道。』禪師提起數珠說：『是落不落？』省和尚說：『圓珠三竅，時人知有，請師圓前話。』禪師便打。省和尚拂袖便出。禪師說：『三十年後，槌胸大哭去在。』省和尚住持后示眾說：『老僧三十年前，至定山，被他熱謾一上，不同小小。』（雪竇顯云：『定山用即用，爭奈險。椑樹知即知，要且未具擇法眼。試請辨看。』）
延慶法端禪師（溈山祐（Weishan You）法嗣）
襄州延慶山法端禪師，有僧人問：『蚯蚓斬為兩段，兩頭俱動，佛性在阿那頭？』禪師展開兩手。（洞山價（Dongshan Jia）別云：『問底在阿那頭？』）
九峰慈慧禪師（溈山祐（Weishan You）法嗣）
福州九峰慈慧禪師，最初在溈山。溈山上堂說：『汝等諸人，祇得大機，不得大用。』禪師便抽身出去。溈山召之，禪師更不回顧。溈山說：『此子堪為法器。』（保福展云：『依稀似曲，失前忘后。』）一日辭別溈山說：『某甲辭違和尚，千里之外，不離左右。』溈山動容說：『善為。』
京兆府米和尚（溈山祐（Weishan You）法嗣）
京兆府米和尚（也叫七師），參學后，歸受業寺。有老宿問：『月中斷井索，時人喚作蛇，未審七師見佛，喚作甚麼？』米和尚說：『若有佛見，即同眾生。』老宿說：『千年桃核。』米和尚令僧去問仰山說：『今時還假悟也無？』仰山說：『悟即不無，爭奈落在第二頭。』米和尚深肯之。（泐潭清云：『門庭施設，米胡深。』）
【English Translation】 English version Zen Master Ying. Because of Monk Bei Shu Sheng, when traveling, he asked: 'Not falling into numbers, please teach, Master.' The Master raised the rosary and said: 'Is it falling or not?' Monk Sheng said: 'The round bead has three holes, people know it exists, please explain the previous words, Master.' The Master then hit him. Monk Sheng flicked his sleeves and left. The Master said: 'Thirty years later, he will beat his chest and cry.' After Monk Sheng became the abbot, he addressed the assembly, saying: 'Thirty years ago, this old monk went to Ding Mountain and was scolded hotly by him, not just a little.' (Xuedou Xian said: 'Ding Mountain uses it, but it's dangerous. Bei Shu knows it, but he doesn't have the eye to discern the Dharma. Try to distinguish and see.')
Zen Master Foduan of Yanqing Mountain (Successor of Weishan You)
Zen Master Foduan of Yanqing Mountain in Xiangzhou. A monk asked: 'An earthworm cut into two pieces, both ends move. Where is the Buddha-nature?' The Master spread out both hands. (Dongshan Jia commented: 'Where is the questioner?')
Zen Master Cihui of Jiufeng (Successor of Weishan You)
Zen Master Cihui of Jiufeng in Fuzhou, initially at Weishan. Weishan said in the hall: 'You all only get the great opportunity, but not the great use.' The Master then withdrew. Weishan called him, but the Master did not look back. Weishan said: 'This child is worthy of being a Dharma vessel.' (Baofu Zhan said: 'Vaguely like a song, forgetting the beginning and the end.') One day, he bid farewell to Weishan, saying: 'I am leaving the Master, but even thousands of miles away, I am not far from your side.' Weishan was moved and said: 'Be well.'
Rice Monk of Jingzhao Prefecture (Successor of Weishan You)
Rice Monk of Jingzhao Prefecture (also called Seven Masters), after studying, returned to the temple where he received ordination. An old monk asked: 'A well rope broken in the moon, people call it a snake. I don't know what the Seven Masters would call the Buddha?' The Rice Monk said: 'If there is a Buddha to be seen, it is the same as sentient beings.' The old monk said: 'Thousand-year peach pit.' The Rice Monk sent a monk to ask Yangshan: 'Is enlightenment still necessary now?' Yangshan said: 'Enlightenment is not absent, but it falls into the second head.' The Rice Monk deeply agreed. (Letan Qing said: 'The arrangement of the gate, Rice Hu is deep.')
肯仰山第二頭。若是入理深談第一頭。猶未悟在 天童華云。米胡提本分鉗錘。仰山展劍刃上事。二老於唱教門中。足可稱尊。若是衲僧門下。總是吃棒底漢)又令僧問洞山曰。那個究竟作么生。洞山曰。卻須問他始得。師亦肯之○僧問。自古上賢。還達真正理也無。師曰達。曰祇如真正理。作么生達。師曰。當時霍光。賣假銀城與單于。契書是甚麼人做。曰某甲直得杜口無言。師曰。平地教人作保(徑山杲。舉此語。至契書是甚麼人做云。徑山當時若作這僧。即下一轉語。塞卻這老漢口。且道。下甚麼語。良久云。若教容易得。便作等閑看)。
晉州霍山和尚(溈山祐法嗣)
晉州霍山和尚。因仰山一僧到。自稱集云峰下四藤條天下大禪佛參。師乃喚維那打鐘著。大禪佛驟步而去 (雪竇顯云。這漢雖見機而變。爭奈有頭無尾昭覺勤云。這漢擔卻仰山冬瓜印子。向人前賣弄。若不是霍山。幾被涂糊。雖然如是。可惜令行一半。當時不用喚維那。好與擒住更打四藤條。且聽這漢疑三十年)。
元康和尚(溈山祐法嗣)
元康和尚。因訪石樓。石樓才見。便收足坐。師曰。得恁么威儀周足。石樓曰。汝適來見個甚麼。師曰。無端被人領過。石樓曰。須是與么。始為真見。師曰。苦哉賺殺幾人來
【現代漢語翻譯】 現代漢語譯本 仰山第二種說法。如果深入談論理，這是第一種說法。天童華云仍然沒有領悟。米胡提有其本分的鉗錘手段，仰山展示了劍刃上的功夫。這兩位老人在唱教方面，足以稱尊。但如果是衲僧門下，都是要捱打的貨色。)又讓僧人問洞山：『那個究竟是怎麼回事？』洞山說：『需要問他才能知道。』仰山也認可這種說法。僧人問：『自古以來的上等賢人，是否通達真正的理？』仰山說：『通達。』僧人說：『既然通達真正的理，是怎麼通達的？』仰山說：『當時霍光（西漢大臣），賣假銀城給單于（匈奴首領），契約是誰寫的？』僧人說：『我實在無話可說。』仰山說：『平地教人做擔保。』(徑山杲（南宋禪宗僧人）引用這段話，說到『契約是誰寫的』時，逕山當時如果作為那個僧人，就應該立刻轉換話頭，堵住這個老傢伙的嘴。那麼，應該說什麼呢？良久說，如果容易得到，就會被當成平常事看待。)
晉州霍山和尚(溈山祐（唐代禪僧）的法嗣)
晉州霍山和尚，因為仰山的一個僧人來到，自稱是集云峰下的四藤條，是天下的大禪佛來參拜。霍山和尚於是叫維那（寺院中的職務）打鐘。大禪佛急忙離開了。(雪竇顯（北宋禪宗僧人）說：『這個人雖然見機行事，但可惜有頭無尾。』昭覺勤（北宋禪宗僧人）說：『這個人揹著仰山的冬瓜印子，在人前賣弄。如果不是霍山，幾乎就被他矇混過去了。雖然如此，可惜命令只執行了一半。當時不用叫維那，最好把他抓住，再打四藤條。且聽這個人疑惑三十年。』)
元康和尚(溈山祐（唐代禪僧）的法嗣)
元康和尚，因為拜訪石樓。石樓剛一見到他，就收起雙腳坐好。元康和尚說：『得到如此威儀周全。』石樓說：『你剛才看到了什麼？』元康和尚說：『無端被人領過去了。』石樓說：『必須這樣，才算是真見。』元康和尚說：『可悲啊，騙死了多少人啊。』
【English Translation】 English version Second statement of Yangshan (a disciple of Mazu Daoyi). If deeply discussing the principle, this is the first statement. Huayun of Tiantong (Zen master) still hasn't realized it. Mihu Ti (Zen master) has his own means of tongs and hammer, and Yangshan demonstrates the skill on the edge of the sword. These two old men are worthy of respect in teaching. But if they are under the gate of a monastic, they are all going to be beaten.) He also asked a monk to ask Dongshan (Zen master): 'What is that ultimate thing?' Dongshan said: 'You need to ask him to know.' Yangshan also agreed with this statement. A monk asked: 'Have the superior sages of ancient times understood the true principle?' Yangshan said: 'Understood.' The monk said: 'Since they understood the true principle, how did they understand it?' Yangshan said: 'At that time, Huo Guang (minister of the Western Han Dynasty) sold a fake silver city to the Chanyu (leader of the Xiongnu), who wrote the contract?' The monk said: 'I really have nothing to say.' Yangshan said: 'Teaching people to be guarantors on flat ground.' (Jingshan Gao (Zen monk of the Southern Song Dynasty) quoted this passage, and when he said 'Who wrote the contract?', if Jingshan was that monk at that time, he should have immediately changed the topic to block the old man's mouth. So, what should he have said? After a long time, he said, if it is easy to get, it will be regarded as a common thing.)
Monk Huoshan of Jinzhou (Dharma successor of Weishan You (Zen monk of the Tang Dynasty))
Monk Huoshan of Jinzhou, because a monk from Yangshan came, claiming to be the four vines under Jiyun Peak, and the great Zen Buddha of the world came to pay homage. Monk Huoshan then asked the Vina (position in the monastery) to ring the bell. The great Zen Buddha hurried away. (Xuedou Xian (Zen monk of the Northern Song Dynasty) said: 'Although this person acts according to the situation, it is a pity that he has a head but no tail.' Zhaojue Qin (Zen monk of the Northern Song Dynasty) said: 'This person is carrying Yangshan's winter melon seal and showing off in front of people. If it weren't for Huoshan, he would have been fooled. Even so, it is a pity that the order was only half executed. At that time, there was no need to call the Vina, it would be better to catch him and beat him four more times. Let this person doubt for thirty years.')
Monk Yuankang (Dharma successor of Weishan You (Zen monk of the Tang Dynasty))
Monk Yuankang, because he visited Shilou. As soon as Shilou saw him, he put his feet together and sat down. Monk Yuankang said: 'To have such complete dignity.' Shilou said: 'What did you see just now?' Monk Yuankang said: 'I was led away for no reason.' Shilou said: 'It must be like this to be a true sight.' Monk Yuankang said: 'Alas, how many people have been deceived to death.'
。石樓便起身。師曰。見則見矣。動則不動。石樓曰。盡力道不出定也。師拊掌三下(南泉愿云。天下人斷這兩個是非不得。若斷得。與他同參)。
常侍王敬初居士(溈山祐法嗣)
襄州王敬初常侍。視事次。米和尚至。公乃舉筆示之。米曰。還判得虛空否。公擲筆入宅。更不復出。米致疑。明日憑鼓山供養主。入探其意。米亦隨至。潛在遮蔽間偵伺。供養主才坐問曰。昨日米和尚。有甚麼言句。便不相見。公曰。師子咬人。韓驢逐塊。米聞此語。即省前謬。遽出朗笑曰。我會也我會也。公曰。會即不無。你試道看。米曰。請常侍舉。公乃豎起一隻箸。米曰。這野狐精。公曰。這漢徹也(大溈喆云。米胡雖然如是。且只得一橛。常侍云這漢徹去。大似看樓打樓。大溈即不然。常侍雖是個俗漢。筆下有生殺之權。米胡是一方善知識。要且出他圈䙡不得。當時待他擲下筆。但向道。我從來疑著這漢)。
南嶽下五世
南塔光涌禪師(仰山寂法嗣)
袁州仰山南塔光涌禪師。豫章豐城章氏子。依仰山剃度。北遊謁臨濟。復歸侍仰山。仰山曰。汝來作甚麼。師曰。禮覲和尚。仰山曰。還見和尚么。師曰見。仰山曰。和尚何似驢。師曰。某甲見和尚。亦不似佛。仰山曰。若不似佛。似個甚麼。
【現代漢語翻譯】 現代漢語譯本： 石樓於是起身。趙州禪師說：『見到了是見到了，但動就不對了。』石樓說：『盡力也說不出個所以然。』趙州禪師拍了三下手掌（南泉愿禪師說：『天下人斷不了這兩個是非。如果能斷得了，就與他一同參悟』）。
常侍王敬初居士（溈山祐的法嗣）
襄州王敬初常侍，在處理公務時，米和尚來了。王敬初便拿起筆來示意。米和尚說：『還能判得了虛空嗎？』王敬初把筆一扔，回了內宅，不再出來。米和尚對此感到疑惑。第二天，他依靠鼓山供養主，想去探聽王敬初的意思。米和尚也跟隨著，躲在屏風後面偵聽。供養主剛坐下就問：『昨天米和尚說了什麼話，您就不願相見？』王敬初說：『獅子咬人，韓驢追逐土塊。』米和尚聽到這話，立刻明白了之前的錯誤，隨即大笑說：『我明白了，我明白了！』王敬初說：『明白是明白了，你試著說看。』米和尚說：『請常侍先說。』王敬初於是豎起一根筷子。米和尚說：『這野狐精！』王敬初說：『這人徹底明白了！』（大溈喆禪師說：『米和尚雖然如此，但也只明白了一部分。常侍說這人徹底明白了，就像在樓上看樓打樓一樣。大溈卻不這樣認為，常侍雖然是個俗人，但筆下有生殺大權。米和尚是一方善知識，但卻跳不出他的圈套。當時如果等他扔下筆，就應該說：我一直懷疑著這個人。』）
南嶽下五世
南塔光涌禪師（仰山寂的法嗣）
袁州仰山南塔光涌禪師，是豫章豐城章氏之子。依仰山剃度，北遊參謁臨濟禪師，之後又回來侍奉仰山。仰山問：『你來做什麼？』光涌禪師說：『來禮拜和尚。』仰山問：『見到和尚了嗎？』光涌禪師說：『見到了。』仰山問：『和尚像驢嗎？』光涌禪師說：『我見到和尚，也不像佛。』仰山問：『如果不像佛，像什麼？』
【English Translation】 English version: Shi Lou then got up. Zen Master Zhao Zhou said, 'Seeing is seeing, but moving is not right.' Shi Lou said, 'Trying my best, I still can't express it clearly.' Zen Master Zhao Zhou clapped his hands three times (Zen Master Nan Quan Yuan said, 'People in the world cannot resolve these two rights and wrongs. If they can resolve them, they can participate in enlightenment with him').
Layman Wang Jingchu, the Attendant (a Dharma successor of Wei Shan You)
Attendant Wang Jingchu of Xiangzhou, while attending to his duties, Monk Mi arrived. Wang Jingchu then raised his brush to indicate something. Monk Mi said, 'Can you also judge emptiness?' Wang Jingchu threw down his brush and went back into his residence, not coming out again. Monk Mi felt doubtful about this. The next day, he relied on the alms-giver of Gu Shan to inquire about Wang Jingchu's intention. Monk Mi also followed, hiding behind a screen to eavesdrop. As soon as the alms-giver sat down, he asked, 'What words did Monk Mi say yesterday that made you unwilling to see him?' Wang Jingchu said, 'The lion bites people, the Korean donkey chases clods.' Upon hearing these words, Monk Mi immediately understood his previous mistake and laughed loudly, saying, 'I understand, I understand!' Wang Jingchu said, 'Understanding is not absent, but try to say it.' Monk Mi said, 'Please, Attendant, speak first.' Wang Jingchu then held up a single chopstick. Monk Mi said, 'This fox spirit!' Wang Jingchu said, 'This man is thorough!' (Zen Master Da Wei Zhe said, 'Although Monk Mi is like this, he only understood a part. The Attendant said this man is thorough, like watching a building from a building. Da Wei doesn't think so. Although the Attendant is a layman, he has the power of life and death in his brush. Monk Mi is a good teacher in one area, but he cannot escape his trap. At that time, waiting for him to throw down the brush, one should have said: I have always suspected this man.')
Fifth Generation Under Nan Yue
Zen Master Guang Yong of Nan Ta on Mount Yang (a Dharma successor of Yang Shan Ji)
Zen Master Guang Yong of Nan Ta on Mount Yang in Yuanzhou was a son of the Zhang family of Fengcheng in Yuzhang. He was tonsured by Yang Shan, traveled north to visit Linji, and then returned to serve Yang Shan. Yang Shan asked, 'What have you come to do?' The Zen Master Guang Yong said, 'To pay respects to the Abbot.' Yang Shan asked, 'Have you seen the Abbot?' The Zen Master Guang Yong said, 'I have.' Yang Shan asked, 'Is the Abbot like a donkey?' The Zen Master Guang Yong said, 'In my view, the Abbot is not like a Buddha either.' Yang Shan asked, 'If not like a Buddha, what is he like?'
師曰。若有所似。與驢何別。仰山大驚曰。凡聖兩忘。情盡體露。吾以此驗人二十年。無決了者。子保任之。仰山每指謂人曰。此子肉身佛也。
霍山景通禪師(仰山寂法嗣)
晉州霍山景通禪師。初參仰山。仰山閉目坐。師乃翹起右足曰。如是如是。西天二十八祖亦如是。中華六祖亦如是。和尚亦如是。景通亦如是。仰山起來。打四藤條。師因此自稱集云峰下四藤條天下大禪師(歸宗下。亦有大禪佛。名智通)○住后。有行者問。如何是佛法大意。師乃禮拜。行者曰。和尚為甚麼禮俗人。師曰。汝不見道。尊重弟子○師問僧。甚麼處來。僧提起坐具。師曰。龍頭蛇尾○問如何是佛。師便打。僧亦打。師曰。汝打我。有道理。我打汝。無道理。僧無語。師又打趁出○師化緣將畢。先備薪于郊野。遍辭檀信。食訖至薪所。謂弟子曰。日午當來報。至日午。師自執炬。登積薪上。以笠置頂后。作圓光相。手執拄杖。作降魔杵勢。立終於紅焰中。
無著文喜禪師(仰山寂法嗣)
杭州無著文喜禪師。嘉禾語溪人也。往五臺山華嚴寺。至金剛窟禮謁。遇一老翁。牽牛而行。邀師入寺。翁呼均提。有童子應聲出迎。翁縱牛。引師升堂。堂宇皆耀金色。翁踞床指繡墩命坐。翁曰。近自何來。師曰南方。翁
【現代漢語翻譯】 現代漢語譯本： 仰山問：『如果只是表面相似，那和驢有什麼區別？』仰山聽后大驚，說：『凡聖兩忘，情盡體露。我用這個方法驗證人二十年，沒有能徹底明白的。你好好守護它。』仰山每次指著人說：『這人是肉身佛啊。』
霍山景通禪師(仰山寂的法嗣)
晉州霍山景通禪師，最初參拜仰山。仰山閉著眼睛坐著，景通禪師就翹起右腳說：『如是如是，西天二十八祖（指印度禪宗的二十八位祖師）也如是，中華六祖（指中國禪宗的六位祖師慧能）也如是，和尚您也如是，景通我也如是。』仰山起來，打了四藤條。景通禪師因此自稱集云峰下四藤條天下大禪師（歸宗門下，也有大禪佛，名叫智通）。後來住持寺院后，有行者問：『如何是佛法大意？』景通禪師就禮拜。行者說：『和尚您為什麼禮拜俗人？』景通禪師說：『你沒聽說過嗎？尊重弟子。』景通禪師問僧人：『從哪裡來？』僧人提起坐具。景通禪師說：『龍頭蛇尾。』問：『如何是佛？』景通禪師便打。僧人也打。景通禪師說：『你打我，有道理。我打你，沒道理。』僧人無話可說。景通禪師又打了他，把他趕了出去。景通禪師化緣將要完畢，事先在郊外準備好柴火，遍辭施主信徒。吃完飯後，到達柴火堆放處，對弟子說：『中午時分來報。』到了中午時分，景通禪師親自拿著火把，登上柴堆，把斗笠放在頭頂後面，做出圓光相，手執拄杖，做出降魔杵的姿勢，在熊熊烈火中圓寂。
無著文喜禪師(仰山寂的法嗣)
杭州無著文喜禪師，是嘉禾語溪人。前往五臺山華嚴寺，到金剛窟禮拜。遇到一位老翁，牽著牛走著，邀請文喜禪師進入寺廟。老翁呼喚均提，有個童子應聲出來迎接。老翁放開牛，引導文喜禪師升堂。殿堂房屋都閃耀著金色光芒。老翁坐在床上，指著繡墩讓文喜禪師坐下。老翁問：『最近從哪裡來？』文喜禪師說：『南方。』老翁
【English Translation】 English version: The Master said, 'If it's just a superficial resemblance, how is it different from a donkey?' Yangshan was greatly surprised and said, 'Forgetting both the mundane and the sacred, the emotions are exhausted and the essence is revealed. I have used this to test people for twenty years, and no one has been able to fully understand it. You must protect it well.' Yangshan would often point at people and say, 'This person is a living Buddha.'
Zen Master Jingtong of Mount Huo (Successor of Yangshan Ji)
Zen Master Jingtong of Mount Huo in Jinzhou, initially visited Yangshan. Yangshan was sitting with his eyes closed, so Zen Master Jingtong raised his right foot and said, 'Thus it is, thus it is. The Twenty-eight Patriarchs of the Western Heaven (referring to the twenty-eight patriarchs of Indian Zen) are also like this, the Sixth Patriarch of China (referring to Huineng, the Sixth Patriarch of Chinese Zen) is also like this, you, the Abbot, are also like this, and I, Jingtong, am also like this.' Yangshan got up and struck him four times with a rattan stick. Zen Master Jingtong therefore called himself the 'Four Rattan Stick Great Zen Master Under Jiyun Peak' (Under Guizong, there was also a Great Zen Buddha named Zhitong). Later, after residing in the temple, a practitioner asked, 'What is the great meaning of the Buddha-dharma?' Zen Master Jingtong then bowed. The practitioner said, 'Why does the Abbot bow to a layman?' Zen Master Jingtong said, 'Have you not heard? Respect the disciples.' Zen Master Jingtong asked a monk, 'Where do you come from?' The monk raised his sitting cloth. Zen Master Jingtong said, 'A dragon's head and a snake's tail.' He asked, 'What is Buddha?' Zen Master Jingtong then struck him. The monk also struck him. Zen Master Jingtong said, 'It is reasonable for you to strike me, but it is unreasonable for me to strike you.' The monk was speechless. Zen Master Jingtong struck him again and drove him out. Zen Master Jingtong was about to finish his alms-seeking, and prepared firewood in the suburbs in advance, bidding farewell to the benefactors and believers. After eating, he arrived at the firewood pile and said to his disciples, 'Come and report at noon.' At noon, Zen Master Jingtong personally held a torch, climbed onto the firewood pile, placed his bamboo hat behind his head, making a halo-like appearance, and held a staff in his hand, making a vajra-like posture to subdue demons, and passed away in the blazing flames.
Zen Master Wuzhu Wenxi (Successor of Yangshan Ji)
Zen Master Wuzhu Wenxi of Hangzhou was a native of Yuxi in Jiahe. He went to Huayan Temple on Mount Wutai and paid homage at the Vajra Cave. He met an old man leading an ox, who invited Zen Master Wenxi to enter the temple. The old man called Junti, and a boy came out to greet him in response. The old man released the ox and led Zen Master Wenxi up to the hall. The halls and buildings all shone with golden light. The old man sat on the bed and pointed to an embroidered stool, asking Zen Master Wenxi to sit down. The old man asked, 'Where have you come from recently?' Zen Master Wenxi said, 'From the South.' The old man
曰。南方佛法如何住持。師曰。末法比丘。少奉戒律。翁曰。多少眾。師曰。或三百。或五百。師卻問。此間佛法如何住持。翁曰。龍蛇混雜。凡聖同居。師曰。多少眾。翁曰。前三三。后三三。(汾陽昭代云。識得你 雪峰存問靈云云。古人道。前三三。后三三。意旨如何。靈云云。水中魚。山上鳥。雪峰云。意作么生會。靈云云。高可射兮深可鉤 徑山杲云。當時若見。只向他道。和尚如是住持。直是不易 天童杰云。大眾或三百或五百。置之勿論。只如文殊道前三三后三三。如何話會。良久云。竹影掃階塵不動。月穿潭底水無痕 楚石琦云。畢竟前三三后三三。是多少。有底道。前三三后三三。我不如你。你自會得好)翁呼童子。致茶並進酥酪。師納其味。心意豁然。翁拈起玻璃盞。問曰。南方還有這個否。師曰無。翁曰。尋常將甚麼喫茶。師無對。(洞山價代。展兩手云。有無且置。借取這個看。得否 曹山寂代云。久承大士按劍。為什麼處在一塵 長慶棱代云。若與么。癡客勸主人 瑯玡覺云。若也是去。可謂虎口裡奪食。若也不是去。移舟諳水勢。舉桌別波瀾 汾陽昭云。謝顧問)師睹日色稍晚。遂問翁。擬投一宿得否。翁曰。汝有執心在。不得宿。師曰。某甲無執心。翁曰。汝曾受戒否。師曰。受戒久
矣。翁曰。汝若無執心。何用受戒。師辭退。翁令童子相送。師問童子。前三三后三三。是多少。童子召大德。師應諾。童子曰。是多少。(洞山價云。欲觀其父。先觀其了 汾陽昭。於何用受戒處云。悔出前言于童子道是多少處云。識得你)師復問曰。此為何處。童子曰。此金剛窟般若寺也。師悽然。悟彼翁者即文殊也。不可再見。即稽首童子。愿乞一言為別。童子說偈曰。面上無嗔供養具。口裡無嗔吐妙香。心裡無嗔是珍寶。無垢無染是真常。言訖。均提與寺俱隱。師因駐錫五臺。咸通三年。至洪州觀音。參仰山。頓了心契。令充典座。文殊嘗現於粥鑊上。師以攪粥篦便打曰。文殊自文殊。文喜自文喜。文殊乃說偈曰。苦瓠連根苦。甜瓜徹蒂甜。修行三大劫。卻被老僧嫌○一日有異僧。來求齋食。師減己分饋之。仰山預知。問曰。適來果位人至。汝給食否。師曰。輟己回施。仰山曰。汝大利益。
洪州米嶺和尚(徑山諲法嗣)
洪州米嶺和尚。常語曰。莫過於此。僧問。未審是甚麼。莫過於此。師曰不出是。僧后問長慶。甚為么不出是。長慶曰。汝擬喚作甚麼。
雙峰古禪師(雙峰法嗣)
福州雙峰古禪師。本業講經。因參先雙峰。雙峰問。大德甚麼處住。曰城裡。雙峰曰。尋常還思老
【現代漢語翻譯】 現代漢語譯本 結束了。老者說：『你如果沒有執著的心，為何要受戒？』 禪師告辭離開，老者讓童子送他。禪師問童子：『前三三后三三，是多少？』 童子叫了一聲『大德』，禪師應諾。童子說：『是多少？』（洞山價禪師說：『想要觀察他的父親，先觀察他的兒子。』 汾陽昭禪師在『於何用受戒處』說：『後悔說了之前的話。』 在童子道『是多少處』說：『認識你了。』）禪師又問：『這是什麼地方？』 童子說：『這是金剛窟般若寺。』 禪師悽然醒悟，那老者就是文殊（文殊菩薩，智慧的象徵）菩薩。不可再見，於是向童子叩頭，希望求一句告別的話。童子說了偈語：『面上無嗔是供養的器具，口裡無嗔吐出美妙的香。心裡無嗔是珍寶，無垢無染是真常。』說完，均提（均提菩薩）和寺廟都隱去了。禪師因此駐錫五臺山。唐咸通三年（公元862年），到洪州觀音寺，參拜仰山禪師，頓時明白了心契，被安排擔任典座。文殊菩薩曾經顯現在粥鍋上，禪師用攪粥的木棒便打，說：『文殊是文殊，文喜是我文喜。』 文殊菩薩於是說了偈語：『苦瓠連根苦，甜瓜徹蒂甜。修行三大劫，卻被老僧嫌。』 一天，有奇異的僧人來求齋飯，禪師減少了自己的那份分給他。仰山禪師預先知道，問道：『剛才果位的人來了，你給他食物了嗎？』 禪師說：『減少了自己的那份回施給他了。』 仰山禪師說：『你得到大利益了。』
洪州米嶺和尚（徑山諲法嗣）
洪州米嶺和尚，常說：『莫過於此。』 有僧人問：『不知道什麼是「莫過於此」？』 禪師說：『不出是。』 僧人後來問長慶禪師：『為什麼說「不出是」？』 長慶禪師說：『你打算叫它作什麼？』
雙峰古禪師（雙峰法嗣）
福州雙峰古禪師，原本以講解經書為業。因為參拜先雙峰禪師，雙峰禪師問：『大德住在哪裡？』 回答說：『城裡。』 雙峰禪師說：『平常還思念老』
【English Translation】 English version That was the end. The old man said, 'If you have no attachment in your heart, why do you need to receive the precepts?' The master bid farewell and left. The old man asked a young boy to see him off. The master asked the boy, 'What is three three before and three three after?' The boy called out 'Great Monk!' The master responded. The boy said, 'What is it?' (Dongshan Jia said, 'If you want to observe his father, first observe his son.' Fenyang Zhao said at 'Where is the need to receive precepts?' 'Regretting saying the previous words.' At the boy's saying 'What is it?' he said, 'I recognize you.') The master then asked, 'What is this place?' The boy said, 'This is Vajra Cave Prajna Temple.' The master was saddened and realized that the old man was Manjusri (Manjusri Bodhisattva, symbol of wisdom). He could not be seen again, so he bowed to the boy, hoping to ask for a word of farewell. The boy spoke a verse: 'A face without anger is an offering utensil, a mouth without anger emits wonderful fragrance. A heart without anger is a treasure, without defilement and impurity is true constancy.' After speaking, Junti (Junti Bodhisattva) and the temple both disappeared. The master then stayed at Mount Wutai. In the third year of Xiantong of Tang Dynasty (862 AD), he went to Guanyin Temple in Hongzhou and visited Master Yangshan, and suddenly understood the mind contract, and was arranged to be in charge of the kitchen. Manjusri Bodhisattva once appeared on the porridge pot, and the master hit it with a porridge stirring stick, saying, 'Manjusri is Manjusri, Wenxi is Wenxi.' Manjusri Bodhisattva then spoke a verse: 'Bitter gourd is bitter from the root, sweet melon is sweet through the stem. Practicing for three great kalpas, but disliked by the old monk.' One day, a strange monk came to ask for齋 food, and the master reduced his share and gave it to him. Master Yangshan knew in advance and asked, 'The person of the fruit position came just now, did you give him food?' The master said, 'I reduced my share and gave it back to him.' Master Yangshan said, 'You have gained great benefit.'
Hongzhou Miling Monk (Successor of Jingshan Yin)
Hongzhou Miling Monk often said, 'Nothing surpasses this.' A monk asked, 'I don't know what 'Nothing surpasses this' is?' The master said, 'Not out is.' The monk later asked Master Changqing, 'Why is it said 'Not out is'?' Master Changqing said, 'What do you intend to call it?'
Shuangfeng Gu Chan Master (Successor of Shuangfeng)
Fuzhou Shuangfeng Gu Chan Master, originally engaged in explaining scriptures. Because he visited the former Shuangfeng Chan Master, Shuangfeng Chan Master asked, 'Where does the Great Monk live?' He replied, 'In the city.' Shuangfeng Chan Master said, 'Do you usually miss the old'
僧否。曰常思和尚。無由禮覲。雙峰曰。祇這思底。便是大德。師從此領旨。即罷講席。侍奉數年。後到石霜。但隨眾而已。更不參請。眾謂。古侍者。嘗受雙峰印記。往往聞于石霜。石霜欲詰其所悟。而未得其便。師因辭去。石霜將拂子送出門首。召曰。古侍者。師回首。石霜曰。擬著即差。是著即乖。不擬不是。亦莫作個會。除非知有。莫能知之。好去好去。師應喏喏。即前邁。尋屬雙峰示寂。師乃繼續住持。僧問。和尚當時辭石霜。石霜恁么道。意作么生。師曰。祇教我不著是非(報慈遂云。且道他會石霜意不會)。
南嶽下六世
芭蕉慧清禪師(南塔涌法嗣)
郢州芭蕉山慧清禪師。新羅國人也上堂。拈拄杖示眾曰。你有拄杖子。我與你拄杖子。你無拄杖子。我奪卻你拄杖子。靠拄杖下座○師謂眾曰。我年二十八。到仰山。參見南塔。見上堂曰。汝等諸人。若是個漢。從娘肚裡出來。便作師子吼好么。我于言下。歇得身心。便住五載。
清化全怤禪師(南塔涌法嗣)
越州清化全怤禪師。吳郡崑山人也。初參南塔。南塔問。從何而來。師曰鄂州。南塔曰。鄂州使君名甚麼。師曰。化下不敢相觸忤。曰此地道不畏。師曰。大丈夫。何必相試。南塔囅然而笑。遂乃印可。
【現代漢語翻譯】 現代漢語譯本 僧：請問這位是？ 答：是常思和尚，一直沒有機會去拜見。 雙峰說：『就是這個思，就是你的大德。』 禪師從此領悟旨意，於是停止講經，侍奉雙峰數年，之後到了石霜，只是隨眾修行，不再參問。 眾人說：『古侍者曾經得到雙峰的印可。』 石霜多次想考察他所悟到的，但沒有找到機會。 禪師於是告辭離開，石霜拿著拂子送到門前，叫道：『古侍者！』 禪師回頭。 石霜說：『想去執著就錯了，認為是執著就更不對。不執著也不是，也不要作任何理解。除非你知道有，否則不能知道。好走好走！』 禪師應聲『喏喏』，就往前走。 不久雙峰示寂，禪師於是繼續住持。 僧問：『和尚當時辭別石霜，石霜那樣說，是什麼意思？』 禪師說：『只是教我不執著於是非。』（報慈於是說：『且說他是否領會了石霜的意思？』）
南嶽下六世
芭蕉慧清禪師（南塔涌法嗣）
郢州芭蕉山慧清禪師，新羅國人。上堂時，拿起拄杖向大眾展示說：『你有拄杖子，我給你拄杖子；你沒有拄杖子，我奪走你的拄杖子。』說完靠著拄杖下座。 禪師對眾人說：『我二十八歲時，到仰山，參見南塔，見到他上堂說：「你們這些人，如果是大丈夫，從孃胎里出來，就應該作獅子吼，好嗎？」我聽了這話，身心都放下了，便在那裡住了五年。』
清化全怤禪師（南塔涌法嗣）
越州清化全怤禪師，吳郡崑山人。最初參拜南塔，南塔問：『從哪裡來？』 禪師說：『鄂州。』 南塔說：『鄂州使君叫什麼名字？』 禪師說：『化下不敢冒犯。』 南塔說：『這裡講道不畏懼。』 禪師說：『大丈夫，何必互相試探？』 南塔笑著，於是認可了他。
【English Translation】 English version Monk: Who is this? Answer: It is Venerable Changsi. I have not had the opportunity to pay my respects. Shuangfeng said: 'This very thought (思, Si), is your great virtue (大德, Da De).' The Chan master understood the meaning from this and stopped lecturing, serving Shuangfeng for several years. Later, he went to Shishuang, simply following the assembly and no longer seeking instruction. The assembly said: 'Attendant Gu once received Shuangfeng's seal of approval.' Shishuang wanted to examine his enlightenment many times, but could not find an opportunity. The Chan master then bid farewell and left. Shishuang took the whisk and saw him to the door, calling out: 'Attendant Gu!' The Chan master turned his head. Shishuang said: 'To try to attach is to err; to think it is attachment is even more wrong. Non-attachment is also not it, and do not make any understanding of it. Unless you know there is, you cannot know it. Go well, go well!' The Chan master responded 'Yes, yes,' and proceeded forward. Soon after, Shuangfeng passed away, and the Chan master then continued to reside as abbot. A monk asked: 'When the Venerable was taking leave of Shishuang, what did Shishuang mean by saying that?' The Chan master said: 'He was simply teaching me not to be attached to right and wrong.' (Bao Ci then said: 'Tell me, did he understand Shishuang's meaning or not?')
Sixth Generation under Nanyue
Master Huaiqing of Basho (Banana Tree) (Successor of Nanta Yong)
Chan Master Huaiqing of Basho Mountain in Yingzhou, was a native of Silla (ancient Korean kingdom). During an assembly, he raised his staff and showed it to the assembly, saying: 'If you have a staff, I will give you a staff; if you do not have a staff, I will take away your staff.' He then leaned on the staff and descended from the seat. The Chan master said to the assembly: 'When I was twenty-eight years old, I went to Yangshan and saw Nanta. I saw him in the hall saying, "All of you, if you are true men, you should roar like a lion from your mother's womb, how about it?" Upon hearing these words, my body and mind were put to rest, and I stayed there for five years.'
Chan Master Quanhong of Qinghua (Successor of Nanta Yong)
Chan Master Quanhong of Qinghua in Yuezhou, was a native of Kunshan in Wujun. He initially visited Nanta. Nanta asked: 'Where do you come from?' The Chan master said: 'Ezhou.' Nanta said: 'What is the name of the magistrate of Ezhou?' The Chan master said: 'I dare not offend the one in charge.' Nanta said: 'Here, in the place of teaching, we are not afraid.' The Chan master said: 'Great man, why must we test each other?' Nanta smiled and then approved him.
南嶽下七世
郢州繼徹禪師(芭蕉清法嗣)
郢州芭蕉山繼徹禪師。初參風穴。風穴問。如何是正法眼。師曰。泥彈子。風穴異之。次謁先芭蕉。芭蕉上堂。舉仰山道兩口一無舌。此是吾宗旨。師豁然有省。
教外別傳卷十一 卍新續藏第 84 冊 No. 1580 教外別傳
教外別傳卷十二(雲門宗)
南嶽下六世
雲門文偃禪師(雪峰存法嗣)
韶州雲門山光奉院文偃禪師。嘉興人也。敏質生知。慧辯天縱。及長落髮。稟具于毗陵壇。侍志澄數年。探窮律部。以己事未明。往參睦州。睦州才見來。便閉卻門。師乃扣門。睦州曰誰。師曰某甲。睦州曰。作甚麼。師曰。己事未明。乞師指示。睦州開門。一見便閉卻。師如是連三日扣門。至第三日。睦州開門。師乃拶入。睦州便擒住曰。道道。師擬議。睦州便推出曰。秦時𨍏轢鉆。遂掩門。損師一足。師從此悟入。睦州指見雪峰。師到雪峰莊。見一僧乃問。上座今日上山去那。僧曰是。師曰。寄一則因緣。問堂頭和尚。祇是不得道是別人語。僧曰得。師曰。上座到山中。見和尚上堂。眾才集。便出握腕立地曰。這老漢。項上鐵枷。何不脫卻。其僧一依師教。雪峰見這僧與么道。便下座攔胸把住曰。速道速道。僧無
【現代漢語翻譯】 現代漢語譯本 南嶽下七世
郢州繼徹禪師(芭蕉清法嗣)
郢州芭蕉山繼徹禪師，最初參拜風穴禪師。風穴禪師問：『如何是正法眼？』禪師回答：『泥彈子。』風穴禪師對此感到驚異。之後謁見先芭蕉禪師。芭蕉禪師上堂說法，舉仰山禪師所說道：『兩口一無舌，此是吾宗旨。』禪師聽后豁然開悟。
教外別傳卷十一 卍新續藏第 84 冊 No. 1580 教外別傳
教外別傳卷十二(雲門宗)
南嶽下六世
雲門文偃禪師(雪峰存法嗣)
韶州雲門山光奉院文偃禪師，是嘉興人。他天資聰穎，具有超凡的智慧和辯才。長大后剃度出家，在毗陵壇受具足戒。侍奉志澄法師數年，深入研究律部。因為自己的本性未能明瞭，前往參拜睦州禪師。睦州禪師一見到他來，就關上了門。禪師於是敲門。睦州禪師問：『誰？』禪師回答：『某甲。』睦州禪師問：『作什麼？』禪師回答：『己事未明，乞師指示。』睦州禪師打開門，一見到他就又關上了。禪師像這樣連續三日敲門。到第三日，睦州禪師打開門，禪師便擠了進去。睦州禪師立刻抓住他說：『道道！』禪師猶豫不決。睦州禪師便把他推出門外，說道：『秦時(公元前221年-公元前207年)𨍏轢鉆。』於是關上了門，損傷了禪師的一隻腳。禪師從此開悟。睦州禪師指引他去見雪峰禪師。禪師到達雪峰禪師的住處，見到一個僧人，便問：『上座今日上山去嗎？』僧人回答：『是。』禪師說：『寄一則因緣，問堂頭和尚，只是不得說是別人語。』僧人說：『得。』禪師說：『上座到山中，見和尚上堂，眾人才聚集，便出來握住他的手腕，站在地上說：『這老漢，項上鐵枷，何不脫卻？』那僧人完全按照禪師教的去做。雪峰禪師見到這僧人這樣說，便下座攔胸抓住他說：『速道速道！』僧人無言以對。
【English Translation】 English version The Seventh Generation from Nanyue
Zen Master Jiche of Yingzhou (Successor of Qingfa of Bajiao)
Zen Master Jiche of Bajiao Mountain in Yingzhou. He initially visited Fengxue. Fengxue asked, 'What is the Eye of the True Dharma?' The Master replied, 'A mud pellet.' Fengxue was surprised by this. Later, he visited the former Zen Master Bajiao. Bajiao ascended the platform and cited Yangshan, saying, 'Two mouths, one without a tongue; this is my principle.' The Master was suddenly enlightened.
Extraneous Transmission, Volume 11 卍 New Continued Collection, Volume 84, No. 1580, Extraneous Transmission
Extraneous Transmission, Volume 12 (Yunmen School)
The Sixth Generation from Nanyue
Zen Master Wenyan of Yunmen (Successor of Cun of Xuefeng)
Zen Master Wenyan of Guangfeng Monastery on Yunmen Mountain in Shaozhou was a native of Jiaxing. He was intelligent by nature and endowed with innate wisdom and eloquence. When he grew up, he shaved his head and received the precepts at the Piling Altar. He served Master Zhicheng for several years, deeply studying the Vinaya Pitaka. Because his own matter was not clear, he went to visit Zen Master Muzhou. As soon as Muzhou saw him coming, he closed the door. The Master then knocked on the door. Muzhou asked, 'Who is it?' The Master replied, 'So-and-so.' Muzhou asked, 'What are you doing?' The Master replied, 'My own matter is not clear; I beg the Master to instruct me.' Muzhou opened the door, but closed it again as soon as he saw him. The Master knocked on the door like this for three consecutive days. On the third day, Muzhou opened the door, and the Master squeezed in. Muzhou immediately grabbed him and said, 'Speak! Speak!' The Master hesitated. Muzhou then pushed him out and said, 'A Qin Dynasty (221 BC-207 BC) drill.' Then he closed the door, injuring one of the Master's feet. The Master attained enlightenment from this. Muzhou directed him to see Zen Master Xuefeng. When the Master arrived at Xuefeng's place, he saw a monk and asked, 'Are you going up the mountain today?' The monk replied, 'Yes.' The Master said, 'Please convey a koan and ask the abbot, but you must not say it is someone else's words.' The monk said, 'Understood.' The Master said, 'When you go to the mountain and see the abbot ascending the platform, and the assembly has gathered, come out, grasp his wrist, and stand on the ground, saying, 'This old man, why don't you take off the iron yoke on your neck?' The monk did exactly as the Master instructed. When Xuefeng saw the monk say this, he came down from the seat, grabbed him by the chest, and said, 'Speak quickly! Speak quickly!' The monk was speechless.
對。雪峰拓開曰。不是汝語。僧曰。是某甲語。雪峰曰。侍者將繩棒來。僧曰。不是某語。是莊上一浙中上座。教某甲來道。雪峰曰。大眾去莊上。迎取五百人善知識來。師次日上雪峰。雪峰才見。便曰。因甚麼得到與么地。師乃低頭。從茲契合。溫研積稔。密以宗印授焉○師出嶺。遍謁諸方。核窮殊軌。鋒辯險絕。世所盛聞。后抵靈樹。冥符知聖禪師接首座之說。初知聖。住靈樹二十年。不請首座。常曰。我首座生也。我首座牧牛也。我首座行腳也。一日令擊鐘。三門外接首座。眾出迓。師果至。直請入首座寮解包(人天眼目見靈樹章)○后廣主。命師出世靈樹。開堂日。廣主親臨曰。弟子請益。師曰。目前無異路(法眼益別云。不可無益於人)○舉世尊初生下。一手指天。一手指地。周行七步。目顧四方云。天上天下。唯我獨尊。師曰。我當時若見。一棒打殺。與狗子吃卻。貴圖天下太平○師在文德殿赴齋。有鞠常侍問。靈樹果子熟也未。師曰。甚麼年中。得通道生○舉雪峰云。三世諸佛。向火𦦨上。轉大法輪。師曰。火焰為三世諸佛說法。三世諸佛立地聽(黃龍新云。雪峰雲門。互動爭輝。薪盡火滅。三世諸佛向甚麼處聽。莫戀白雲深處坐。切忌寒灰燒殺人 天童華云。三世諸佛。與火焰說法。火焰燒殺三世諸
【現代漢語翻譯】 現代漢語譯本： 雪峰拓開（雪峰禪師展開話題）說：『這不是你自己的話。』僧人說：『是某甲（僧人自稱的謙詞）說的。』雪峰說：『侍者，拿繩子和棍棒來。』僧人說：『不是某說的，是莊上一位浙中的上座（資深僧人），教某甲來說的。』雪峰說：『大眾，去莊上，迎接五百位善知識（有德行的僧人）來。』 禪師第二天去雪峰處，雪峰剛一見到他，便說：『因甚麼（為什麼）得到與么地（這樣的地步）？』禪師於是低頭，從此契合。溫研（溫習研究）積累多年，雪峰秘密地將宗印（禪宗心法）傳授給他。 禪師離開雪峰后，遍訪各處，覈實各種不同的見解，辯論鋒芒銳利而又險峻，世人廣為傳聞。後來到達靈樹（寺名），與知聖禪師（人名）迎接首座（寺院中職位僅次於住持的僧人）的說法暗合。當初知聖，住在靈樹二十年，不請首座，常說：『我的首座生了也，我的首座牧牛也，我的首座行腳也。』有一天命令擊鐘，在三門外迎接首座，眾人出去迎接，禪師果然到了，直接請入首座寮（首座的住所）解包（放下行裝）。（人天眼目見靈樹章） 後來廣主（地方長官）命令禪師出世（住持寺院）靈樹，開堂（正式說法）那天，廣主親自來臨說：『弟子請益（請教）。』禪師說：『目前無異路（沒有其他的路）。』（法眼益別云：不可無益於人） 舉世尊（釋迦牟尼佛）初生下，一手指天，一手指地，周行七步，目顧四方說：『天上天下，唯我獨尊。』禪師說：『我當時若見，一棒打殺，與狗子吃卻，貴圖天下太平。』 禪師在文德殿赴齋（接受供養），有鞠常侍（官員）問：『靈樹果子熟也未？』禪師說：『甚麼年中，得通道生（什麼時候才能相通道是真實存在的）？』 舉雪峰（雪峰禪師）說：『三世諸佛（過去、現在、未來一切佛），向火𦦨（火堆）上，轉大法輪（宣講佛法）。』禪師說：『火焰為三世諸佛說法，三世諸佛立地聽。』（黃龍新云：雪峰雲門，互動爭輝，薪盡火滅，三世諸佛向甚麼處聽？莫戀白雲深處坐，切忌寒灰燒殺人。天童華云：三世諸佛，與火焰說法，火焰燒殺三世諸
【English Translation】 English version: Xuefeng (Zen Master Xuefeng) opened up and said, 'These are not your own words.' The monk said, 'They are the words of Moujia (a humble term for a monk referring to himself).' Xuefeng said, 'Attendant, bring the rope and stick.' The monk said, 'They are not my words, but a senior monk from Zhejiang province in the village taught Moujia to say them.' Xuefeng said, 'Everyone, go to the village and welcome five hundred virtuous teachers (monks of virtue).' The Zen master went to Xuefeng the next day. As soon as Xuefeng saw him, he said, 'Why have you reached such a state?' The Zen master then lowered his head, and from then on, they were in harmony. After years of studying and researching, Xuefeng secretly passed on the Zen seal (the essence of Zen Buddhism) to him. After leaving Xuefeng, the Zen master visited various places, verifying different views, and his debates were sharp and dangerous, widely known to the world. Later, he arrived at Lingshu (temple name), which coincided with Zen Master Zhisheng's (person's name) saying about welcoming the head seat (the monk in the temple second only to the abbot in position). Initially, Zhisheng lived in Lingshu for twenty years without inviting a head seat, often saying, 'My head seat is born, my head seat is herding cattle, my head seat is traveling.' One day, he ordered the bell to be struck to welcome the head seat outside the three gates. The crowd went out to greet him, and the Zen master indeed arrived, and was directly invited to the head seat's room to unpack (put down his luggage). (See the Lingshu chapter in 'Human and Heavenly Eyes') Later, the Lord of Guang (local official) ordered the Zen master to emerge into the world (become the abbot) of Lingshu. On the day of the opening ceremony (formal Dharma talk), the Lord of Guang personally came and said, 'This disciple seeks instruction.' The Zen master said, 'There is no other path before you.' (Fayan Yi Bie said: 'It is impossible to be of no benefit to others') It is said that when the World Honored One (Sakyamuni Buddha) was first born, he pointed one finger to the sky and one finger to the earth, walked seven steps around, and looked in all directions, saying, 'Above the heavens and below the heavens, I alone am the most honored.' The Zen master said, 'If I had seen him at that time, I would have killed him with a stick and fed him to the dogs, for the sake of peace in the world.' The Zen master was attending a vegetarian meal (receiving offerings) in the Wende Hall, and the official Ju Changshi asked, 'Are the fruits of Lingshu ripe yet?' The Zen master said, 'In what year can one believe that the Dao is real?' It is said that Xuefeng (Zen Master Xuefeng) said, 'The Buddhas of the three worlds (all Buddhas of the past, present, and future) are turning the great Dharma wheel (preaching the Dharma) on the fire pit.' The Zen master said, 'The flames are speaking the Dharma for the Buddhas of the three worlds, and the Buddhas of the three worlds are standing and listening.' (Huanglong Xin said: Xuefeng and Yunmen shine brightly together, when the firewood is exhausted and the fire is extinguished, where will the Buddhas of the three worlds listen? Do not be attached to sitting deep in the white clouds, beware of burning people with cold ashes. Tiantong Hua said: The Buddhas of the three worlds are speaking the Dharma to the flames, and the flames are burning the Buddhas of the three worlds.
佛 元叟端云。若向雪峰言下薦得。笑殺旁觀。若向雲門言下薦得。自救不了。若向應庵言庵薦得。盡大地人。眉須墮落)○僧問靈樹。如何是祖師西來意。靈樹默然。遷化后。門人立行狀碑。欲入此語。問師曰。先師默然處。如何上碑。師對曰。師。上堂。佛法也太煞有。祇是舌頭短。良久曰。長也○普請搬柴次。師遂拈一片拋下曰。一大藏教。祇說這個○見僧量米次。問米籮里有多少達磨眼睛。僧無對。師代曰。斗量不盡○師一日。以手入木師子口叫曰。咬殺我也。相救(歸宗柔代云。和尚出手太殺)○上堂。聞聲悟道。見色明心。遂舉起手曰。觀世音菩薩。將錢買糊餅。放下手曰。元來祇是饅頭(白雲端舉了。展兩手云。有么有么。又搖手云。無也無也。乃云。曾經大海難為水。除卻巫山總是煙 法雲秀。拈拄杖卓一下云。這個是聲色。那個是心。良久云。世間無限丹青手。到此都盧畫不成 黃龍清云。雲門可謂食飽傷心。諸人切忌向胡餅里討汁 五祖演云。我即不然。乃以手作打杖鼓勢云。棚八啰扎 南堂靜云。老僧即不然。張公吃酒李公醉。李公吃酒張公醉。張公李公酩酊醉。鼻息如雷甕里睡 徑山杲。拈拄杖云。這個是色。卓拄杖云。這個是聲。諸人總見總聞。那個是明底心。那個是悟底道。喝一喝云。
【現代漢語翻譯】 現代漢語譯本 佛，元叟端（元朝末年的禪師）說：『如果向雪峰義存（唐末五代時期的禪師）的言語下領會，會笑死旁觀者。如果向雲門文偃（雲門宗創始人）的言語下領會，自己都救不了自己。如果嚮應庵曇華（南宋時期的禪師）的言語下領會，整個大地的人，眉毛鬍鬚都會掉落。』 有僧人問靈樹禪師：『如何是祖師西來意？』靈樹禪師默然不語。遷化后，門人撰寫行狀碑文，想把這句話寫進去，問禪師說：『先師默然處，如何寫上碑？』禪師回答說：『師，上堂說法，佛法也太厲害了，只是舌頭短。』良久又說：『長也。』 一次普請搬柴，禪師於是拿起一片柴扔下說：『一大藏教（佛教經典總集），只說了這個。』 看見僧人量米，問：『米籮里有多少達磨（菩提達摩，禪宗初祖）眼睛？』僧人無言以對。禪師代答說：『斗量不盡。』 禪師一日，把手伸入木頭獅子口中叫道：『咬死我也，相救！』（歸宗柔禪師代替他說：『和尚出手太狠。』） 上堂說法，『聞聲悟道，見色明心。』於是舉起手說：『觀世音菩薩，將錢買糊餅。』放下手說：『原來只是饅頭。』（白雲端禪師舉起這件事，展開兩手說：『有嗎？有嗎？』又搖手說：『沒有，沒有。』於是說：『曾經滄海難為水，除卻巫山總是云。』法雲秀禪師，拿起拄杖敲一下說：『這個是聲色，那個是心。』良久說：『世間無限丹青手，到此都畫不成。』黃龍清禪師說：『雲門文偃可謂吃飽了撐的。諸位切忌在胡餅里找汁。』五祖演禪師說：『我卻不然。』於是用手做出打杖鼓的姿勢說：『棚八啰扎。』南堂靜禪師說：『老僧卻不然，張公喝酒李公醉，李公喝酒張公醉。張公李公酩酊大醉，鼻息如雷甕里睡。』徑山杲禪師，拿起拄杖說：『這個是色。』敲一下拄杖說：『這個是聲。諸位都見都聞，哪個是明的心，哪個是悟的道？』喝一聲說：『。』）
【English Translation】 English version Buddha, Yuan Souduan (Zen master in the late Yuan Dynasty) said: 'If you understand under the words of Xuefeng Yicun (Zen master in the late Tang and Five Dynasties), you will laugh to death the bystanders. If you understand under the words of Yunmen Wenyan (founder of the Yunmen School), you can't save yourself. If you understand under the words of Ying'an Tanhua (Zen master in the Southern Song Dynasty), the eyebrows and beards of people all over the earth will fall off.' A monk asked Zen Master Lingshu: 'What is the meaning of the Patriarch's coming from the West?' Zen Master Lingshu was silent. After his death, his disciples wrote an epitaph, wanting to write this sentence in it, and asked the Zen master: 'How to write on the stele where the late master was silent?' The Zen master replied: 'Master, preaching in the hall, the Dharma is too powerful, but the tongue is short.' After a long while, he said again: 'Long also.' Once, when everyone was moving firewood, the Zen master picked up a piece of firewood and threw it down, saying: 'The entire Tripitaka (the complete collection of Buddhist scriptures) only talks about this.' Seeing the monks measuring rice, he asked: 'How many eyes of Dharma (Bodhidharma, the first patriarch of Zen Buddhism) are there in the rice basket?' The monk was speechless. The Zen master replied: 'It cannot be measured by the bushel.' One day, the Zen master put his hand into the mouth of a wooden lion and shouted: 'Bite me to death, save me!' (Zen Master Guizong Rou said for him: 'The monk's move is too ruthless.') Preaching in the hall, 'Hearing the sound, one realizes the Tao; seeing the form, one understands the mind.' So he raised his hand and said: 'Guan Shi Yin Bodhisattva (Avalokiteśvara), using money to buy sesame seed cakes.' Putting down his hand, he said: 'It turns out it's just steamed buns.' (Zen Master Baiyunduan raised this matter, spread out his hands and said: 'Is there? Is there?' Then he shook his hand and said: 'No, no.' Then he said: 'Once you have seen the great sea, other waters are not worth seeing; except for Mount Wu, all other mountains are just smoke.' Zen Master Fayunxiu picked up his staff and tapped it, saying: 'This is sound and form, that is the mind.' After a long while, he said: 'The world has countless skilled painters, but they cannot paint it here.' Zen Master Huanglongqing said: 'Yunmen Wenyan can be said to be full and bored. Everyone must not look for juice in sesame seed cakes.' Zen Master Wuzu Yan said: 'I don't think so.' So he made a gesture of beating a drum with a staff, saying: 'Peng ba la zha.' Zen Master Nantangjing said: 'The old monk doesn't think so, Zhang Gong drinks and Li Gong gets drunk, Li Gong drinks and Zhang Gong gets drunk. Zhang Gong and Li Gong are drunk, snoring like thunder sleeping in the urn.' Zen Master Jingshan Gao picked up his staff and said: 'This is form.' Tapping the staff, he said: 'This is sound. Everyone sees and hears, which is the clear mind, which is the enlightened Tao?' Shouting, he said: '.'
貪他一粒米。失卻半年糧。復卓一下靈隱岳雲。冶父有條活路。要與諸人共行。拈拄杖云。穿入諸人鼻孔。燈籠露柱。直得眼睛突出。卓柱杖。下座楚石琦云。汝等諸人。不是不聞聲。因甚麼不悟道。不是不見色。因甚麼不明心。雲門漝么提撕。妙喜漝么判斷。一曲兩曲無人會。雨過夜塘秋水深)○上堂。乾坤之內。宇宙之間。中有一寶秘在形山。拈燈籠向佛殿里。將三門來燈籠上。作么生。自代曰。逐物意移。又曰。云起雷興○示眾曰。十五日已前。不問汝。十五日已后。道將一句來。眾無對自代曰。日日是好日 (雪竇顯頌云。去卻一。拈卻七。上下四維無等匹。徐行踏斷流水聲。縱觀寫出飛禽跡。草茸茸。煙冪冪。空生巖畔花狼藉。彈指堪悲舜若多。莫動著。動著三十棒)○上堂。拈拄杖曰。凡夫實謂之有。二乘析謂之無。緣覺謂之幻有。菩薩當體即空。衲僧家。見拄杖。便喚作拄杖。行但行。坐但坐。不得動著(徑山杲云。我不似雲門老人。將虛空剜窟竉。驀拈拄杖云。拄杖子。不屬有。不屬無。不屬幻。不屬空。卓一下云。凡夫二乘緣覺菩薩。盡向這裡。各隨根性。悉得受用。惟于衲僧分上。為害為冤。要行不得行。要坐不得坐。進一步。則被拄杖子迷了路頭。退一步。則被拄杖子穿卻鼻孔。只今莫有不甘
【現代漢語翻譯】 現代漢語譯本：貪圖他一粒米，卻損失了半年的糧食。再次效仿靈隱寺的岳雲（南宋抗金名將），冶父（禪宗僧人）有一條活路，想要和各位一同前行。拿起拄杖說：『穿入各位的鼻孔，燈籠和露柱（佛寺中的常見事物），直接讓你們眼睛突出。』放下拄杖。楚石琦（元末明初僧人）說：『你們這些人，不是沒有聽到聲音，為什麼不悟道？不是沒有見到顏色，為什麼不明白心？』雲門（雲門文偃禪師）如何提撕（引導），妙喜（大慧宗杲禪師）如何判斷？『一曲兩曲無人會，雨過夜塘秋水深。』 上堂說法。乾坤之內，宇宙之間，中間有一寶物隱藏在形山（指具體的山）。拿著燈籠到佛殿里，將三門（寺廟的三道門）放到燈籠上。該怎麼辦？自己回答說：『逐物意移。』又說：『云起雷興。』 開示大眾說：『十五日（指月圓之日）以前，我不問你們。十五日以後，說出一句話來。』大眾沒有回答，自己回答說：『日日是好日。』（雪竇顯（宋代禪師）頌揚說：『去卻一，拈卻七，上下四維無等匹。徐行踏斷流水聲，縱觀寫出飛禽跡。草茸茸，煙冪冪，空生（須菩提，佛陀十大弟子之一，以解空第一著稱）巖畔花狼藉。彈指堪悲舜若多（佛陀的弟子）。莫動著，動著三十棒。』） 上堂說法。拿起拄杖說：『凡夫俗子實在認為它是有，二乘（聲聞乘和緣覺乘）分析認為是無，緣覺（又稱辟支佛）認為是幻有，菩薩認為當體即空。』禪宗僧人，見到拄杖，就叫它拄杖，行走就只是行走，坐下就只是坐下，不要動念。（徑山杲（南宋禪師）說：『我不像雲門老人，將虛空挖出窟窿。』突然拿起拄杖說：『拄杖子，不屬於有，不屬於無，不屬於幻，不屬於空。』放下拄杖說：『凡夫、二乘、緣覺、菩薩，都向這裡，各自隨著根性，全部得到受用。唯獨在禪宗僧人這裡，是危害是冤家。想要行走卻不能行走，想要坐下卻不能坐下。進一步，就被拄杖子迷了路頭，退一步，就被拄杖子穿破鼻孔。』現在莫有不甘心的嗎？
【English Translation】 English version: Grasping at a single grain of rice, one loses half a year's worth of grain. Once again emulating Yue Yun (a famous general who fought against the Jin dynasty in the Southern Song Dynasty) of Lingyin Temple, Yefu (a Chan Buddhist monk) has a path to life to walk together with everyone. Picking up the staff, he says: 'Piercing through everyone's nostrils, the lanterns and dew pillars (common objects in Buddhist temples) directly make your eyes pop out.' He puts down the staff. Chushi Qi (a monk from the late Yuan and early Ming dynasties) says: 'You people, it's not that you haven't heard the sound, why don't you awaken to the Dao? It's not that you haven't seen the color, why don't you understand the mind?' How does Yunmen (Zen Master Yunmen Wenyan) guide, how does Miaoxi (Zen Master Dahui Zonggao) judge? 'One or two tunes, no one understands, after the rain, the autumn water in the night pond is deep.' Ascending the hall to preach. Within the heaven and earth, between the universe, there is a treasure hidden in the Xing Mountain (referring to a specific mountain). Taking the lantern to the Buddha hall, placing the three gates (the three gates of the temple) on the lantern. What to do? He answers himself: 'Following objects, the mind shifts.' He also says: 'Clouds rise, thunder arises.' Instructing the assembly, he says: 'Before the fifteenth day (referring to the full moon), I won't ask you. After the fifteenth day, say a sentence.' The assembly has no answer, he answers himself: 'Every day is a good day.' (Xuedou Xian (a Chan master of the Song Dynasty) praises: 'Remove one, pick up seven, above and below, the four dimensions are unparalleled. Slowly walking, cutting off the sound of flowing water, freely viewing, writing out the traces of flying birds. The grass is lush, the smoke is thick, beside the Empty-born (Subhuti, one of the Buddha's ten great disciples, known for his understanding of emptiness) rock, the flowers are scattered. Snapping fingers is sad for Shunyata (a disciple of the Buddha). Don't move it, move it and receive thirty blows.') Ascending the hall to preach. Picking up the staff, he says: 'Ordinary people truly consider it to exist, the two vehicles (Sravakayana and Pratyekabuddhayana) analyze and consider it to be non-existent, Pratyekabuddhas consider it to be illusory, Bodhisattvas consider it to be empty in its very essence.' Chan monks, seeing the staff, just call it a staff, walking is just walking, sitting is just sitting, do not move your thoughts. (Jingshan Gao (a Chan master of the Southern Song Dynasty) says: 'I am not like the old man Yunmen, digging holes in the void.' Suddenly picking up the staff, he says: 'The staff, does not belong to existence, does not belong to non-existence, does not belong to illusion, does not belong to emptiness.' Putting down the staff, he says: 'Ordinary people, the two vehicles, Pratyekabuddhas, Bodhisattvas, all turn here, each following their nature, all receive benefit. Only for Chan monks, it is harm and an enemy. Wanting to walk but unable to walk, wanting to sit but unable to sit. Taking a step forward, one is lost by the staff, taking a step back, one's nostrils are pierced by the staff.' Now, is there anyone who is not reconciled?
底么。試出來。與拄杖子相見。如無。來年更有新條在。惱亂春風卒未休 楚石琦云。凡夫不合起有見。二乘不合起無見。緣覺不合起幻有見。菩薩不合起當體即空見。不可放過。雲門老漢。貪觀白浪。失卻手橈。累他天下衲僧。總落拄杖圈䙡。放過不可。好與一坑埋卻)○問父母不聽。不得出家。如何得出家。師曰淺。曰學人不會。師曰深○問樹凋葉落時如何。師曰。體露金風○問如何是佛。師曰乾屎橛(萬峰蔚云。雲門大師。不妨奇持。看他突然一句子。疑殺天下衲僧。若道不疑。乾屎橛汝作么生會)○問如何是諸佛出身處。師曰。東山水上行(元叟端云。古今見亡。佛法情盡。則不無雲門大師。中峰門下則不然。如何是諸佛出身處。冬至前後。沙飛石走)○僧問。如何是和尚家風。師曰。有讀書人來報○問如何是透法身句。師曰。北斗里藏身(徑山杲云。雲門老人恁么道。只答得法身句。未答得透法身句。今日或有人問徑山。如何是透法身句。即向道。蟭螟眼裡放夜市。大蟲舌上打鞦韆)○問僧。甚處來。曰禮塔來。師曰謔我。曰實禮塔來。師曰。五戒也不持(保福展云。智不責愚汾陽昭云。彼此相鈍置)○問如何是法身向上事。師曰。向上與汝道即不難。作么生會法身。曰請和尚鑒。師曰。鑒即且置。作么生
【現代漢語翻譯】 現代漢語譯本 底么（dǐ me）：是什麼。試出來：嘗試說出來。與拄杖子相見：與拄杖相見。如無：如果沒有。來年更有新條在：來年還有新的枝條生長。惱亂春風卒未休：擾亂春風最終也不會停止。（楚石琦云：楚石琦禪師說）凡夫不合起有見：凡夫不應該產生執著于『有』的見解。二乘不合起無見：小乘人不應該產生執著于『無』的見解。緣覺不合起幻有見：緣覺不應該產生執著于虛幻之『有』的見解。菩薩不合起當體即空見：菩薩不應該產生執著於事物本體即是空的見解。不可放過：不能輕易放過。（雲門老漢：雲門禪師）貪觀白浪：貪戀觀看白色浪花。失卻手橈：失去了手中的船槳。累他天下衲僧：連累了天下的僧人。總落拄杖圈䙡：都落入了拄杖的圈套。放過不可：不能輕易放過。好與一坑埋卻：最好把他們一起埋掉。 問：父母不聽，不得出家，如何得出家？（問：父母不允許，不能出家，如何才能出家？）師曰：淺。（師父說：膚淺。）曰：學人不會。（說：弟子不明白。）師曰：深。（師父說：深刻。）問：樹凋葉落時如何？（問：樹木凋零，樹葉飄落的時候是什麼樣的？）師曰：體露金風。（師父說：顯露出秋天的肅殺之氣。）問：如何是佛？（問：什麼是佛？）師曰：乾屎橛（gān shǐ jué）（師父說：干糞塊。）（萬峰蔚云：萬峰蔚禪師說，雲門大師，不妨奇特，看他突然一句，疑殺天下衲僧，若道不疑，乾屎橛汝作么生會：雲門大師，不妨顯得奇特，看他突然冒出一句話，讓天下的僧人都疑惑不解。如果說不疑惑，那干糞塊你又作何理解呢？） 問：如何是諸佛出身處？（問：什麼是諸佛出生的地方？）師曰：東山水上行。（師父說：在東山的水上行走。）（元叟端云：元叟端禪師說，古今見亡，佛法情盡，則不無雲門大師，中峰門下則不然，如何是諸佛出身處，冬至前後，沙飛石走：自古至今，知見消亡，佛法情盡，那就不無雲門大師。中峰門下則不然，什麼是諸佛出身處？冬至前後，飛沙走石。）僧問：如何是和尚家風？（僧人問：什麼是和尚的家風？）師曰：有讀書人來報。（師父說：等有讀書人來稟報。）問：如何是透法身句？（問：什麼是透徹法身的語句？）師曰：北斗里藏身。（師父說：藏身在北斗星里。）（徑山杲云：徑山杲禪師說，雲門老人恁么道，只答得法身句，未答得透法身句，今日或有人問徑山，如何是透法身句，即向道，蟭螟眼裡放夜市，大蟲舌上打鞦韆：雲門老人這樣說，只是回答了法身句，沒有回答透徹法身的語句。今天如果有人問徑山，什麼是透徹法身的語句，就回答說，在蚊子的眼睛裡放夜市，在大蟲的舌頭上打鞦韆。） 問僧：甚處來？（問僧人：從哪裡來？）曰：禮塔來。（答：禮塔而來。）師曰：謔我。（師父說：戲弄我。）曰：實禮塔來。（答：確實是禮塔而來。）師曰：五戒也不持。（師父說：連五戒也不持守。）（保福展云：保福展禪師說，智不責愚，汾陽昭云：汾陽昭禪師說，彼此相鈍置：聰明人不責備愚笨的人，彼此互相耽誤。）問：如何是法身向上事？（問：什麼是法身向上之事？）師曰：向上與汝道即不難，作么生會法身？（師父說：向上為你說明並不難，你如何理解法身？）曰：請和尚鑒。（答：請和尚鑑察。）師曰：鑒即且置，作么生（師父說：鑑察暫且放下，你如何……）
【English Translation】 English version What is it? Try to express it. Meet with the staff. If not, new branches will grow next year, and the disturbing spring breeze will not cease. (Chushi Qi said:) Ordinary people should not give rise to views of existence. The Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) should not give rise to views of non-existence. Pratyekabuddhas should not give rise to views of illusory existence. Bodhisattvas should not give rise to views of the immediate emptiness of reality. Do not let it pass. (Old Man Yunmen:) Greedy for watching the white waves, he lost his oar, burdening all the monks in the world, all falling into the circle of the staff. Do not let it pass. It would be good to bury them all in one pit. Question: If parents do not allow, and one cannot leave home, how can one leave home? Master said: Shallow. Said: The student does not understand. Master said: Deep. Question: What is it like when trees wither and leaves fall? Master said: The body reveals the golden wind. Question: What is Buddha? Master said: Dried dung stick (gān shǐ jué). (Wanfeng Wei said: Master Yunmen, it doesn't hurt to be peculiar. Look at his sudden sentence, it makes all the monks in the world doubt. If you say you don't doubt, what do you make of the dried dung stick?) Question: What is the birthplace of all Buddhas? Master said: Walking on the water of Dongshan. (Yuansou Duan said: The views of the past and present are lost, the Dharma is exhausted, then there is no Master Yunmen. It is not so under the gate of Zhongfeng. What is the birthplace of all Buddhas? Around the winter solstice, sand flies and stones run.) A monk asked: What is the family style of the abbot? Master said: When a scholar comes to report. Question: What is the phrase that penetrates the Dharmakaya (fǎ shēn)? Master said: Hiding in the Big Dipper. (Jingshan Gao said: Old Man Yunmen said this way, he only answered the Dharmakaya phrase, not the phrase that penetrates the Dharmakaya. Today, if someone asks Jingshan, what is the phrase that penetrates the Dharmakaya, he will say, setting up a night market in the eye of a gnat, swinging on the tongue of a tiger.) A monk asked: Where do you come from? Said: Coming from paying respects to the pagoda. Master said: Mocking me. Said: Truly coming from paying respects to the pagoda. Master said: Not even holding the five precepts. (Baofu Zhan said: Wisdom does not blame foolishness. Fenyang Zhao said: We are both dull.) Question: What is the matter beyond the Dharmakaya? Master said: It is not difficult to tell you beyond, how do you understand the Dharmakaya? Said: Please, Master, examine. Master said: Examination is put aside for now, how do you...
會法身。曰與么與么。師曰。這個是長連床上學得底。我且問你。法身還解吃飯么。僧無對(雪竇顯云。將成九仞之山。不進一簣之土。過在什麼處 庵主永云。雲門直得入泥入水保福展云。欠他一粒也不得 昭覺勤云。雲門可謂。驅耕夫之牛。奪饑人之食。權衡佛祖。龜鑑宗乘。所以後來尊宿。各出眼目。扶豎大教。雖然如是。只明得法身邊事。未明得法身向上事。且如何是法身向上事。域中無背面。閫外有威權 南堂。靜云。這僧敢將遊艇子。撩撥洞庭湖。殊不知。雲門金鏃慣調曾百戰。鐵鞭多力恨無仇。若是大隨即不然。這僧也拈卻。雲門也架閣。且作么生會法身。良久云。任從滄海變。終不為君通 天童杰云。雲門渾剛打就。生鐵鑄成。不動鉗錘。火星迸散。永庵主冷處看把火。義出豐年。保福鬧處愛入頭。未免傍觀者哂。天童據款結案。也要諸方檢點。若檢點得出。生陷無間地獄)○師嘗舉馬大師道。一切語言。是提婆宗。以這個為主。乃曰好語。祇是無人問我。時有僧問。如何是提婆宗。師曰。西天九十六種。你是最下種○問僧。近離甚處。曰西禪。師曰。西禪近日有何言句。僧展兩手。師打一掌。僧曰。某甲話在。師卻展兩手。僧無語。師又打○問如何是端坐念實相。師曰。河裡失錢河裡捷○上堂。函
【現代漢語翻譯】 現代漢語譯本 會法身（領悟法身）。（僧人）問：『如何是與么與么（這樣這樣）？』 師（雲門文偃）說：『這個是從長連床上學來的東西。我且問你，法身還懂得吃飯嗎？』 僧人無言以對。（雪竇顯評：將成九仞高的山，不肯再進一步堆上一筐土，過錯在哪裡？ 庵主永評：雲門文偃直接入泥入水，保福展云：欠他一粒也不行。 昭覺勤評：雲門文偃可謂是驅趕農夫的牛，奪走飢餓之人的食物，權衡佛祖，作為宗門的龜鑑。所以後來的尊宿，各自展現眼目，扶持大教。雖然如此，只明白了法身邊的事情，未明白法身向上之事。那麼如何是法身向上之事？域中沒有背面，閫外有威權。 南堂靜評：這僧人敢於用遊艇，撩撥洞庭湖。殊不知，雲門文偃的金鏃箭法慣於調兵遣將，經歷過百戰，鐵鞭多力，只恨沒有仇敵。若是大隨禪師則不然，這僧人的話也拈卻，雲門文偃的話也擱置。且如何領會法身？良久說：任憑滄海變為桑田，終究不會為你開通。 天童杰評：雲門文偃渾身剛強，如同生鐵鑄成，不動用鉗錘，火星四濺。永庵主在冷處看熱鬧，義理出自豐年。保福在熱鬧處愛出風頭，未免讓旁觀者哂笑。天童據實結案，也要各方檢點。如果檢點得出，就會生陷無間地獄。） 雲門文偃禪師曾經舉馬祖大師的話說：『一切語言，都是提婆宗。』 以這個為主旨，於是說：『好話，只是沒有人問我。』 當時有僧人問：『如何是提婆宗？』 師說：『西天九十六種外道，你是最下等的一種。』 問僧人：『最近從哪裡來？』 答：『西禪。』 師說：『西禪近日有什麼言語？』 僧人展開雙手。師打一掌。僧人說：『我話還在。』 師卻展開雙手。僧人無語。師又打。 問：『如何是端坐念實相？』 師說：『河裡丟了錢，在河裡快速找回來。』 上堂，（雲門文偃禪師）說：函（盒子）
【English Translation】 English version Encountering the Dharmakaya (法身, the body of the Dharma, the ultimate nature of reality). (A monk) asked: 'What is 'like this, like this'?' The Master (Yunmen Wenyan) said: 'This is what you learned from the long meditation bench. Let me ask you, does the Dharmakaya still know how to eat?' The monk had no reply. (Xuedou Xian commented: 'About to build a mountain of nine ren (仞, ancient unit of length), but unwilling to add even a basket of earth. Where is the fault?' Abbot Yong commented: 'Yunmen Wenyan directly enters the mud and water. Baofu Zhan said: 'Not even a grain can be missing.' Zhaojue Qin commented: 'Yunmen Wenyan can be said to be driving away the farmer's ox and snatching the food of the hungry. He weighs the Buddhas and Patriarchs and serves as a guide for the school. Therefore, later venerable monks each displayed their own vision and supported the great teaching. Even so, they only understood the affairs around the Dharmakaya, but did not understand the upward affairs of the Dharmakaya. So what are the upward affairs of the Dharmakaya? Within the territory, there is no back; outside the gate, there is authority.' Nantang Jing commented: 'This monk dares to use a pleasure boat to provoke Dongting Lake. Little does he know that Yunmen Wenyan's golden arrows are skilled in commanding troops and have experienced hundreds of battles. The iron whip is powerful, but he hates having no enemies. If it were Great Sui, it would be different. This monk's words would also be picked up, and Yunmen Wenyan's words would also be put aside. Then how to understand the Dharmakaya? After a long silence, he said: 'Let the sea turn into mulberry fields, I will never open it for you.' Tiantong Jie commented: 'Yunmen Wenyan is completely strong, like cast iron, without using tongs and hammers, sparks fly everywhere. Abbot Yong watches the excitement in a cold place, and the meaning comes from a year of abundance. Baofu loves to show off in a lively place, inevitably making onlookers laugh. Tiantong settles the case based on the facts and also asks all parties to examine it. If you can examine it, you will be trapped in the Avici (無間) hell.') Zen Master Yunmen Wenyan once quoted Master Mazu (馬祖) as saying: 'All languages are the Theba (提婆) sect.' Taking this as the main point, he then said: 'Good words, but no one asks me.' At that time, a monk asked: 'What is the Theba sect?' The Master said: 'Of the ninety-six kinds of heretics in the Western Heaven, you are the lowest kind.' He asked a monk: 'Where did you come from recently?' He replied: 'Xichan (西禪).' The Master said: 'What words have been spoken at Xichan recently?' The monk spread out his hands. The Master slapped him. The monk said: 'My words are still there.' The Master then spread out his hands. The monk was speechless. The Master slapped him again. He asked: 'What is sitting upright and contemplating reality?' The Master said: 'If you lose money in the river, quickly find it back in the river.' Ascending the hall, (Zen Master Yunmen Wenyan) said: 'Box (函)'
蓋乾坤。目機銖兩。不涉世緣。作么生承當。眾無對。自代曰。一鏃破三關○僧問。如何是雲門劍。師曰祖○問如何是玄中的。師曰𡎺○問如何是吹毛劍。師曰骼。又曰胔○問如何是正法眼。師曰普○問如何是啐啄機。師曰響○問如何是雲門一路。師曰親○問殺父殺母。向佛前懺悔。殺佛殺祖。向甚麼處懺悔。師曰露○問鑿壁偷光時如何。師曰恰○問三身中那身說法。師曰要○問承古有言。了即業障本來空。未了應須償宿債。未審二祖是了未了。師曰。確○師垂語曰。會佛法如河沙。百草頭上。道將一句來。自代曰俱○問直歲。甚處去來。曰刈茆來。師曰。刈得幾個祖師。曰三百個。師曰。朝打三千。暮打八百。東家杓柄長。西家杓柄短。又作么生。直歲無語。師便打(溈山喆云。直歲為眾竭力。到雲門面前。乃力盡神疲。何故。棋逢敵手難藏行。水到滄溟始是波 徑山杲云。直歲無語。有三百個祖師證明。雲門令雖行。要且棒頭無眼 溈山果云這僧若具眼。見雲門恁么道。但云。和尚休要把髻投衙。擬議之間。坐具便摵。不唯慶快平生。亦乃參學眼正 楚石琦云。大小云門。卻被直歲勘破金粟悟云。惜乎徑山不與山僧同時。若同。即代雲門與伊一頓。何以。要知雲門棒頭有眼)○僧問。秋初夏末。前程若有人問。作
【現代漢語翻譯】 現代漢語譯本： 覆蓋天地。細緻衡量。不涉及世俗的因緣。如何承擔？眾人沒有回答。雲門自答說：『一箭射穿三道關隘。』 有僧人問：『什麼是雲門劍？』雲門回答：『祖。』（指禪宗的傳承） 問：『什麼是玄中的？』雲門回答：『𡎺。』（無法解釋，表示深奧的禪意） 問：『什麼是吹毛劍？』雲門回答：『骼。』又說：『胔。』（都是骨骼的意思，比喻鋒利無比） 問：『什麼是正法眼？』雲門回答：『普。』（普遍，指佛法無處不在） 問：『什麼是啐啄機？』雲門回答：『響。』（指師徒之間心領神會的瞬間） 問：『什麼是雲門一路？』雲門回答：『親。』（親切，指直接了當的禪法） 問：『殺父殺母，向佛前懺悔。殺佛殺祖，向什麼地方懺悔？』雲門回答：『露。』（坦露，指徹底的懺悔） 問：『鑿壁偷光時如何？』雲門回答：『恰。』（恰當，指在任何情況下都要保持求道的決心） 問：『三身（法身、報身、應身）中哪身說法？』雲門回答：『要。』（重要，指三身都重要） 問：『承古有言，了即業障本來空，未了應須償宿債。未審二祖（慧可）是了未了？』雲門回答：『確。』（確實，指二祖已經了悟） 雲門垂示說：『會佛法如恒河沙數，百草頭上，道將一句來。』自代曰：『俱。』（全部，指一切皆是佛法） 問：『直歲（寺院中負責事務的僧人），甚處去來？』回答說：『刈茆來。』雲門說：『刈得幾個祖師？』回答說：『三百個。』雲門說：『朝打三千，暮打八百，東家杓柄長，西家杓柄短，又作么生？』直歲無語。雲門便打。（溈山喆評論說：直歲為大眾竭盡全力，到雲門面前，乃力盡神疲。何故？棋逢敵手難藏行，水到滄溟始是波。徑山杲評論說：直歲無語，有三百個祖師證明。雲門令雖行，要且棒頭無眼。溈山果評論說：這僧若具眼，見雲門恁么道，但云：和尚休要把髻投衙。擬議之間，坐具便摵，不唯慶快平生，亦乃參學眼正。楚石琦評論說：大小云門，卻被直歲勘破。金粟悟評論說：惜乎徑山不與山僧同時，若同，即代雲門與伊一頓。何以？要知雲門棒頭有眼。） 有僧人問：『秋初夏末，前程若有人問，作么生只對？』
【English Translation】 English version: It covers the universe. It measures meticulously. It does not involve worldly connections. How to undertake it? The assembly had no response. Yunmen answered himself, saying: 'One arrow pierces through three barriers.' A monk asked: 'What is the Yunmen sword?' Yunmen replied: 'Ancestor.' (Referring to the lineage of Zen) Asked: 'What is the mysterious within?' Yunmen replied: '𡎺.' (Unexplainable, indicating profound Zen meaning) Asked: 'What is the hair-splitting sword?' Yunmen replied: 'Skeleton.' And said: 'Fleshless.' (Both meaning bones, a metaphor for unparalleled sharpness) Asked: 'What is the eye of the true Dharma?' Yunmen replied: 'Universal.' (Pervasive, indicating that the Buddha's teachings are everywhere) Asked: 'What is the moment of simultaneous pecking?' Yunmen replied: 'Echo.' (Referring to the moment of mutual understanding between master and disciple) Asked: 'What is the Yunmen path?' Yunmen replied: 'Intimate.' (Direct, referring to the straightforward Zen method) Asked: 'Killing father and mother, one repents before the Buddha. Killing the Buddha and the ancestors, where does one repent?' Yunmen replied: 'Expose.' (Thoroughly, referring to complete repentance) Asked: 'What about when stealing light by drilling a hole in the wall?' Yunmen replied: 'Appropriate.' (Fitting, referring to maintaining the determination to seek the Way in any situation) Asked: 'Which of the three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) preaches the Dharma?' Yunmen replied: 'Essential.' (Important, referring to the importance of all three bodies) Asked: 'It is said of old, 'If one understands, karmic obstacles are originally empty; if one does not understand, one must repay past debts.' I do not know whether the Second Patriarch (Huike) understood or not?' Yunmen replied: 'Certain.' (Indeed, referring to the Second Patriarch's enlightenment) Yunmen gave instructions, saying: 'Understanding the Buddha-dharma is like the sands of the Ganges, on the heads of the hundred grasses, speak a phrase.' He answered himself, saying: 'All.' (Everything, referring to everything being Buddha-dharma) Asked: 'Director of the year (the monk in charge of affairs in the monastery), where have you been?' He replied: 'Cutting thatch.' Yunmen said: 'How many ancestors did you cut?' He replied: 'Three hundred.' Yunmen said: 'Strike three thousand in the morning, strike eight hundred in the evening, the handle of the eastern family's ladle is long, the handle of the western family's ladle is short, what else?' The director of the year was speechless. Yunmen then struck him. (Weishan Zhe commented: The director of the year exhausted his efforts for the sake of the assembly, but in front of Yunmen, he was exhausted and tired. Why? When masters meet, it is difficult to hide one's actions; when water reaches the vast ocean, it is only a wave. Jingshan Gao commented: The director of the year was speechless, with three hundred ancestors as proof. Although Yunmen's orders are carried out, the stick has no eyes. Weishan Guo commented: If this monk had eyes, seeing Yunmen say this, he would only say: 'Venerable monk, do not throw your bun into the yamen.' In the midst of deliberation, he would slap his sitting cloth, not only rejoicing in his life, but also correcting his learning eyes. Chushi Qi commented: Great Yunmen, but was seen through by the director of the year. Jin Su Wu commented: It is a pity that Jingshan was not at the same time as this mountain monk; if he were, he would take Yunmen's place and give him a beating. Why? One must know that Yunmen's stick has eyes.) A monk asked: 'At the beginning of autumn and the end of summer, if someone asks about the future, how should I answer?'
么生祗對。師曰。大眾退後。曰未審過在甚麼處。師曰。還我。九十日飯錢來(溈山喆云。這僧貪程太速。致使雲門隨索飯錢。而今還有識雲門者么。出來與大溈相見。良久云。不是弄潮人。休入洪波里 昭覺勤云。這僧貪觀白浪。雲門見機而作。雖然斬釘截鐵。未是本分草料。有問崇寧。只對道。驢事未去。馬事到來。待伊如之若何。劈脊便打 護國元云。據虎頭收虎尾則不無。斬釘截鐵。猶欠一著。忽有人問。護國。劈脊便打。待伊道過在什麼處。向他道。不似雲門索飯錢 天童覺云。大眾退後。衲僧去就。豈用機關。那容體究。蓑翁老熟慣波瀾。橈棹不施船放流 天童華云。這僧有迎刃底謀略。雲門具殺活底手段。雖然如是。報恩門下。更須勘過了打 天童杰云。平如鏡面。險似刀山。這僧有破關底機謀。雲門善用不戰屈人兵底手段。雖然如是。鼻孔在靈隱手裡)○有講僧參。經時乃曰。未到雲門時。恰似初生月。及乎到后。曲彎彎地。師得知。乃召問。是你道否。曰是。師曰甚好。吾問汝。作么生是初生月。僧乃斫額作望月勢。師曰。你如此。已后失卻目在。僧經旬日復來。師又問。你還會也未。曰未會。師曰。你問我。僧便問。如何是初生月。師曰。曲彎彎地。僧罔措。後果然失目(瑯玡覺云。且道。佛法
【現代漢語翻譯】 現代漢語譯本 僧人如何應對？雲門禪師說：『大眾退後。』僧人說：『不知過錯在什麼地方？』雲門禪師說：『還我九十天的飯錢來！』（溈山喆禪師評論說：『這僧人貪圖趕路太快，以致雲門禪師隨即索要飯錢。如今還有認識雲門禪師的人嗎？出來與大溈禪師相見。』良久說：『不是弄潮的人，不要進入洪波之中。』昭覺勤禪師評論說：『這僧人貪看白浪，雲門禪師見機而作。雖然斬釘截鐵，還不是本分草料。』有人問崇寧禪師，只回答說：『驢的事情還沒完，馬的事情又來了。』等待他怎麼樣？劈頭就打。護國元禪師評論說：『據虎頭收虎尾則不無，斬釘截鐵，猶欠一著。』忽然有人問：『護國禪師，劈頭便打，等待他說過錯在什麼地方？』向他說道：『不像雲門禪師索要飯錢。』天童覺禪師評論說：『大眾退後，衲僧的去就，豈用機關，哪容體究。蓑翁老練慣於波瀾，橈棹不施船隻放流。』天童華禪師評論說：『這僧人有迎刃而解的謀略，雲門禪師具有殺活的手段。雖然如此，報恩門下，更須勘過了打。』天童杰禪師評論說：『平如鏡面，險似刀山。這僧人有破關的機謀，雲門禪師善用不戰而屈人之兵的手段。雖然如此，鼻孔在靈隱禪師手裡。』） 有講經的僧人蔘禪，經過一段時間后說：『未到雲門禪師處時，恰似初生的月亮；及到之後，彎彎曲曲的。』雲門禪師得知后，就召來問：『是你說的嗎？』僧人說是。雲門禪師說：『甚好。我問你，怎麼是初生的月亮？』僧人就用手刀砍額頭，作出望月的姿勢。雲門禪師說：『你這樣，以後會失去眼睛的。』僧人過了十幾天又來，雲門禪師又問：『你還會了嗎？』僧人說：『未會。』雲門禪師說：『你問我。』僧人便問：『如何是初生月？』雲門禪師說：『曲彎彎地。』僧人無所措。後來果然瞎了眼睛。（瑯玡覺禪師評論說：『且道，佛法（Buddha-dharma）
【English Translation】 English version How should one respond? The Master (Yunmen Wenyan) said, 'Everyone step back.' The monk said, 'I don't know where the fault lies.' The Master said, 'Return the rice money for ninety days!' (Zen Master Weishan Zhe commented: 'This monk was too eager to rush, causing Yunmen to immediately demand rice money. Now, are there any who recognize Yunmen? Come out and meet Great Weishan.' After a long pause, he said, 'If you are not a tide player, do not enter the great waves.' Zen Master Zhaojue Qin commented: 'This monk greedily watched the white waves. Yunmen acted according to the situation. Although decisive, it is not the basic fodder.' Someone asked Zen Master Chongning, who only replied, 'The donkey's business is not finished, and the horse's business has arrived.' What to do with him? Strike him head-on. Zen Master Huguo Yuan commented: 'To gather the tiger's head and tail is not impossible, but being decisive still lacks one move.' Suddenly someone asks, 'Zen Master Huguo, strike him head-on, waiting for him to say where the fault lies?' Tell him, 'It's not like Yunmen demanding rice money.' Zen Master Tiantong Jue commented: 'Everyone step back. The going and coming of a monk, why use contrivances, how can it be investigated? The old man in a straw cloak is skilled in the waves, not using oars and letting the boat drift.' Zen Master Tiantong Hua commented: 'This monk has the strategy to meet the blade, Yunmen has the means to kill and revive. Even so, under the gate of Repaying Kindness, it is necessary to examine and then strike.' Zen Master Tiantong Jie commented: 'Flat as a mirror, dangerous as a mountain. This monk has the strategy to break through the barrier, Yunmen is good at using the means of subduing the enemy without fighting. Even so, the nostrils are in the hands of Zen Master Lingyin.') A sutra-lecturing monk practiced Chan (Zen) and after some time said, 'Before arriving at Yunmen's place, it was like a crescent moon; after arriving, it is crooked.' When Yunmen heard this, he summoned him and asked, 'Did you say that?' The monk said yes. Yunmen said, 'Very good. I ask you, what is the crescent moon like?' The monk then chopped his forehead, making a gesture of looking at the moon. Yunmen said, 'If you do this, you will lose your eyes later.' After ten days, the monk came again, and Yunmen asked again, 'Do you understand yet?' The monk said, 'I don't understand.' Yunmen said, 'You ask me.' The monk then asked, 'What is the crescent moon like?' Yunmen said, 'Crooked.' The monk was at a loss. Later, he actually lost his eyes. (Zen Master Langye Jue commented: 'Tell me, the Buddha-dharma
有靈驗么。如今若有人問瑯玡。如何是初生月。向道。經堂前打板聲 白雲端云。這僧失卻目。雲門和鼻孔不見。雖然如是。家住州西 黃龍新云。語驚時聽。得無動機。若謂這僧失雙目。入地獄如箭射 東禪觀云。這僧雖失雙目。光射九天。雲門兩眼雖存。前明後暗)○上堂。你若不相當。且覓個入頭處。微塵諸佛。在你舌頭上。三藏聖教。在你腳跟底。不如悟去好。還有悟得底么。出來對眾道看(雪竇顯云。然則養子之緣。爭奈壓良為賤。其間忽有不甘底。出來掀倒禪床。豈不是大丈夫漢。雖然如是。且問據個什麼。乃驀拈拄杖云。洎合停囚長智。擊禪床下座)○示眾。盡十方世界。乾坤大地。以拄杖畫曰。百雜碎。(雪竇顯云。這老漢是即是。要且未有出身之路。如今拄杖在雪竇手裡。復橫按云。東西南北。甚處得來)又曰。三乘十二分教。達磨西來。放過即不可。若不放過。不消一喝(雪竇顯舉了。隨後喝一喝云。大眾。好喝。落在甚處。若要鼻孔遼天。辯取這一喝)○上堂。平地上死人無數。過得荊棘林者是好手。時有僧出曰。與么則堂中第一座。有長處也。師曰。蘇嚕囌嚕(溈山喆云。若不是雲門。被這僧一問。幾乎將南作北。大溈即不然。忽有人道。恁么則堂中第一座有長處也。乃拈拄杖云。你喚這個
作什麼。若喚作拄杖子。眉須墮落 黃龍南。拈起拂子云。大眾。若喚作拂子。是平地上死人。不喚作拂子。未透荊棘林在 五祖演云。太平即不然。平地上個個丈夫。荊棘林里坐得是好手。何故。格泐潭清云。只這拂子。是荊棘林諸人作么生過。直饒過得。也是胡孫系露柱 笑巖寶云。雲門被這僧一拶。輒自先跳入荊棘林中坐地。我若是雲門。待這僧云云。便打云。汝為什麼。又深入這一重)○𤦆長老。舉菩薩手中赤幡問師。作么生。師曰。你是無禮漢。𤦆曰。作么生無禮。師曰。是你外道奴。也作不得○上堂。要識祖師么。以拄杖指曰。祖師在你頭上𨁝跳。要識祖師眼睛么。在你腳跟下。又曰。這個是祭鬼神茶飯。雖然如此。鬼神也無厭足(徑山杲云。不見道留惑潤生。時有僧在傍。咳嗽一聲。妙喜云。老漢恁么道。有甚麼過。僧擬議。便打)○上堂。光不透脫。有兩般病。一切處不明。面前有物。是一。又透得一切法空。隱隱地似有個物相似。亦是光不透脫。又法身亦有兩般病。得到法身。為法執不忘。己見猶存。坐在法身邊。是一。直饒透得法身去。放過即不可。子細點檢將來。有甚麼氣息。亦是病(徑山杲云。不用作禪會。不用作道會。不用作向上商量。此是雲門老漢據實而論。我恁么道。有沒量罪過汝若
【現代漢語翻譯】 現代漢語譯本 做什麼。如果叫它『拄杖子』（zhǔ zhàng zi，枴杖），眉毛鬍鬚都會掉落。黃龍南（Huáng lóng Nán，人名）拿起拂塵說：『各位，如果叫它『拂子』（fú zi，拂塵），那就是平地上死人。不叫它『拂子』，就還沒穿透荊棘林。』五祖演（Wǔ zǔ Yǎn，人名）說：『太平情況下就不是這樣。平地上個個都是大丈夫，荊棘林里坐得都是好手。』為什麼？格泐潭清（Gé lè tán qīng，人名）說：『就這拂子，是荊棘林里的人怎麼過的？就算能過，也是猢猻（hú sūn，猴子）繫在露柱上。』笑巖寶（Xiào yán bǎo，人名）說：『雲門（Yún mén，人名）被這僧人一逼問，就自己先跳入荊棘林中坐地。我如果是雲門，等這僧人說完，就打他說：『你為什麼又要深入這一重？』） 𤦆長老（𤦆 cháng lǎo，人名）舉起菩薩手中的赤幡問老師：『這是什麼？』老師說：『你是個無禮的傢伙。』𤦆長老說：『怎麼無禮了？』老師說：『你是外道奴，也做不到。』 上堂說法：『要認識祖師嗎？』用拄杖指著說：『祖師在你頭上跳。』『要認識祖師的眼睛嗎？』『在你腳跟下。』又說：『這是祭鬼神的茶飯。雖然如此，鬼神也不會滿足。』（徑山杲（Jìng shān gǎo，人名）說：『不見道留惑潤生。』當時有僧人在旁邊咳嗽一聲，妙喜（Miào xǐ，人名）說：『老漢我這麼說，有什麼過錯？』僧人猶豫，就被打了。） 上堂說法：『光不透徹，有兩種毛病。』『一切處都不明，面前有東西，這是一種。』『又透得一切法空，隱隱地好像有個東西似的，這也是光不透徹。』『法身也有兩種毛病。』『得到法身，因為法執不忘，己見猶存，坐在法身邊，這是一種。』『就算透得法身去，放過也不行，仔細檢查將來，有什麼氣息，這也是病。』（徑山杲說：『不用作禪會，不用作道會，不用作向上商量。』這是雲門老漢據實而論。我這麼說，有沒量的罪過。你如果……）
【English Translation】 English version What to do? If you call it 'Zhu Zhang Zi' (拄杖子, a walking stick), your eyebrows and beard will fall off. Huanglong Nan (黃龍南, a person's name) picked up the whisk and said, 'Everyone, if you call it 'Fuzi' (拂子, a whisk), that is a dead person on flat ground. If you don't call it 'Fuzi', you haven't penetrated the thorny forest.' Wuzu Yan (五祖演, a person's name) said, 'In peaceful times, it is not like this. Everyone on flat ground is a great man, and they are all good at sitting in the thorny forest.' Why? Geletan Qing (格泐潭清, a person's name) said, 'Just this whisk, how do people in the thorny forest pass through? Even if they can pass through, it is like a monkey tied to a pillar.' Xiaoyan Bao (笑巖寶, a person's name) said, 'Yunmen (雲門, a person's name) was forced by this monk and jumped into the thorny forest and sat down. If I were Yunmen, after this monk finished speaking, I would hit him and say, 'Why do you want to go deeper into this layer?' Elder 𤦆 (𤦆 cháng lǎo, a person's name) raised the red flag in the Bodhisattva's hand and asked the teacher, 'What is this?' The teacher said, 'You are a rude fellow.' Elder 𤦆 said, 'How am I rude?' The teacher said, 'You are a heretical slave, and you can't do it either.' Ascending the hall to preach: 'Do you want to know the Patriarch?' Pointing with the walking stick, he said, 'The Patriarch is jumping on your head.' 'Do you want to know the Patriarch's eyes?' 'They are under your feet.' He also said, 'This is tea and rice for offering to ghosts and gods. Even so, the ghosts and gods will not be satisfied.' (Jingshan Gao (徑山杲, a person's name) said, 'Don't you see that leaving confusion nourishes life.' At that time, a monk coughed next to him, and Miaoxi (妙喜, a person's name) said, 'Old man, what is wrong with what I said?' The monk hesitated and was beaten.) Ascending the hall to preach: 'If the light is not transparent, there are two problems.' 'Everything is unclear, and there is something in front of you, this is one.' 'Also, if you penetrate all the emptiness of the Dharma, and there seems to be something faintly, this is also that the light is not transparent.' 'The Dharmakaya also has two problems.' 'If you attain the Dharmakaya, because you do not forget the attachment to the Dharma and your own views still exist, sitting next to the Dharmakaya, this is one.' 'Even if you penetrate the Dharmakaya, it is not okay to let it go. If you examine it carefully in the future, what kind of breath is there, this is also a problem.' (Jingshan Gao said, 'There is no need to hold a Chan meeting, no need to hold a Tao meeting, no need to discuss upwards.' This is what the old man Yunmen said based on the facts. If I say this, there is immeasurable sin. If you...)
點檢得出。許汝具擇法眼。若點檢不出。且向雲門葛藤里參)○上堂。眼睫橫亙十方。眉毛上透乾坤。下透黃泉。須彌塞卻汝咽喉。還有人會得么。若有人會得。拽取占波。共新羅斗額(徑山杲云。是大神咒。是大明咒。是無上咒。是無等等咒。能除一切苦。真實不虛。諸人要識雲門么。不見道。三臺須是大家催)○一日拈起拂子曰。這裡得個人處去。捏怪也。日木國里說禪。三十三天有個人。出來喚曰。吽吽。特舍兒擔枷過狀(徑山杲云。這老漢克由叵耐。冒姓佃官田。更不納苗稅)○示眾曰。燈籠是你自己。把缽盂噇飯。飯不是自己。有僧便問。飯是自己時如何。師曰。這野狐精。三家村裡漢。復曰。來來。不是你道飯是自己。僧曰是。師曰。驢年夢見。三家村裡漢(徑山杲云。用盡自己心。笑破他人口)○問僧。甚處來。僧曰江西。師曰江西一隊老漢。寐語住也未。僧無語(法眼益。因僧舉。法眼云。大小云門。被這僧勘破 五云逢云。什麼處。是勘破雲門處。要會么。法眼亦被這僧勘破也)○問僧。光明寂照遍河沙。豈不是張拙秀才語。曰是。師曰。話墮也○問不起一念。還有過也無。師曰。須彌山○問一切智通無障礙時如何。師曰。掃地潑水相公來○師到天童。天童曰。你還定當得么。師曰。和尚道甚麼。
【現代漢語翻譯】 現代漢語譯本 點檢得出，允許你具備選擇正法的眼力。如果點檢不出來，就到雲門宗的葛藤里去參究。（雲門文偃禪師）上堂說法，『眼睫橫亙十方，眉毛上透乾坤（天地），下透黃泉（地獄）。須彌山（佛教中的聖山）堵塞住你們的咽喉。還有人能領會嗎？』如果有人領會了，就拉過占波（古國名）人，與新羅（古國名）人斗額頭。（徑山杲禪師評論說：『這是大神咒，是大明咒，是無上咒，是無等等咒，能除一切苦，真實不虛。諸位想認識雲門宗嗎？沒聽過嗎？三臺（星名，比喻重要人物）須要大家催促。』）（南宋） 有一天，雲門文偃禪師拿起拂子說：『這裡得個人才能離去，真是捏怪。』在日本國里說禪，三十三天（佛教用語，欲界六天之一）有個人，出來喊道：『吽吽（佛教咒語）。』特舍兒（不清楚具體含義，可能指某種身份的人）擔枷過狀。（徑山杲禪師評論說：『這老漢實在可惡，冒充姓氏，侵佔官田，更不繳納苗稅。』） 雲門文偃禪師向大眾開示說：『燈籠就是你自己，用缽盂吃飯，飯不是你自己。』有僧人便問：『飯是自己時如何？』雲門文偃禪師說：『你這野狐精，三家村裡的漢子。』又說：『來來，不是你說道飯是自己。』僧人說是。雲門文偃禪師說：『驢年才能夢見，三家村裡的漢子。』（徑山杲禪師評論說：『用盡自己的心，笑破他人的口。』） 有僧人問：『從哪裡來？』僧人說：『江西。』雲門文偃禪師說：『江西一隊老漢，說夢話停止了嗎？』僧人無語。（法眼文益禪師，因為僧人舉此公案，法眼文益禪師說：『好大的雲門宗，被這僧人勘破了。』五云逢云禪師說：『什麼地方是勘破雲門宗的地方？想要領會嗎？法眼文益禪師也被這僧人勘破了。』） 有僧人問：『光明寂照遍河沙（形容佛法廣大），豈不是張拙秀才的話？』僧人說是。雲門文偃禪師說：『話墮也（落入言語的陷阱）。』 有僧人問：『不起一念，還有過失嗎？』雲門文偃禪師說：『須彌山（比喻極大的過失）。』 有僧人問：『一切智通無障礙時如何？』雲門文偃禪師說：『掃地潑水相公來（比喻非常平常）。』 雲門文偃禪師到天童山，天童山的禪師說：『你還能確定嗎？』雲門文偃禪師說：『和尚說什麼？』
【English Translation】 English version Having examined, you are allowed to possess the eye of Dharma selection. If you cannot examine it out, then go to the tangled vines of the Yunmen (Cloud Gate) sect to investigate. (Zen Master Yunmen Wenyan) Ascending the hall to preach, 'Eyelashes stretch across the ten directions, eyebrows pierce through Qiankun (heaven and earth) above, and penetrate Huangquan (the Yellow Springs, underworld) below. Mount Sumeru (the sacred mountain in Buddhism) blocks your throats. Is there anyone who can understand?' If someone understands, then pull over a Champa (ancient kingdom) person and fight foreheads with a Silla (ancient kingdom) person. (Zen Master Jingshan Gao commented: 'This is the great divine mantra, the great bright mantra, the unsurpassed mantra, the unequaled mantra, which can remove all suffering, truly and not falsely. Do you all want to know the Yunmen sect? Haven't you heard? The Three Terraces (a constellation, metaphor for important figures) must be urged by everyone.') (Southern Song Dynasty (1127-1279)) One day, Zen Master Yunmen Wenyan picked up a whisk and said, 'Only a person can leave from here, truly a strange thing.' Speaking of Zen in Japan, in the Thirty-three Heavens (a Buddhist term, one of the six heavens of the desire realm), a person came out and shouted, 'Hum Hum (Buddhist mantra).' Teshe'er (unclear specific meaning, possibly referring to a person of a certain status) carries a cangue (a wooden collar) past the court. (Zen Master Jingshan Gao commented: 'This old man is truly hateful, impersonating a surname, occupying official land, and not paying land tax.') Zen Master Yunmen Wenyan instructed the assembly, 'The lantern is yourself, eating rice with a bowl, the rice is not yourself.' A monk then asked, 'What about when the rice is oneself?' Zen Master Yunmen Wenyan said, 'You wild fox spirit, a fellow from the Three Families Village.' He also said, 'Come, come, didn't you say the rice is yourself?' The monk said yes. Zen Master Yunmen Wenyan said, 'You'll only dream of it in the year of the donkey, a fellow from the Three Families Village.' (Zen Master Jingshan Gao commented: 'Exhaust your own mind, and laugh at others' mouths.') A monk asked, 'Where do you come from?' The monk said, 'Jiangxi.' Zen Master Yunmen Wenyan said, 'Have the old men in Jiangxi stopped talking in their sleep?' The monk was speechless. (Zen Master Fayan Wenyi, because the monk cited this case, Zen Master Fayan Wenyi said, 'Such a large Yunmen sect, was seen through by this monk.' Zen Master Wuyun Fengyun said, 'Where is the place that sees through the Yunmen sect? Do you want to understand? Zen Master Fayan Wenyi was also seen through by this monk.') A monk asked, 'The light of stillness illuminates everywhere like the Ganges sands (describing the vastness of the Buddha's teachings), isn't that the words of Scholar Zhang Zhuo?' The monk said yes. Zen Master Yunmen Wenyan said, 'The words have fallen (fallen into the trap of words).' A monk asked, 'If a single thought does not arise, is there still fault?' Zen Master Yunmen Wenyan said, 'Mount Sumeru (a metaphor for a very large fault).' A monk asked, 'What about when all wisdom is unobstructed?' Zen Master Yunmen Wenyan said, 'Sweeping the floor and splashing water, the minister comes (a metaphor for the very ordinary).' Zen Master Yunmen Wenyan went to Mount Tiantong, and the Zen master of Mount Tiantong said, 'Can you still be certain?' Zen Master Yunmen Wenyan said, 'What does the abbot say?'
天童曰。不會則目前包裹。師曰。會則目前包裹(徑山杲云。十字街頭石敢當)○師到曹山。見示眾曰。諸方盡把格則。何不與他道卻令他不疑去。師問。密密處為甚麼不知有。曹山曰。祇為密密。所以不知有。師曰。此人如何親近。曹山曰。莫向密密處親近。師曰。不向密密處親近時如何。曹山曰。始解親近。師應喏喏(徑山杲云。濁油更著濕燈心楚石琦云。雪山南面三千里)○師到鵝湖。聞上堂曰。莫道未了底人。長時浮逼逼地。設使了得底。明明得知有去處。尚乃逼浮逼地。師下問首座。適來和尚意作么生。曰浮逼逼地。師曰。首座久在此住。頭白齒黃。作這個語話。曰上座又作么生。師曰。要道即得。見即便見。若不見。莫亂道。曰祇如道浮逼逼地。又作么生。師曰。頭上著枷。腳下著杻。曰與么則無佛法也。師曰此是文殊普賢大人境界(溈山喆云。大凡撥草瞻風。須是其人。雲門可謂青天霹靂。旱地震雷。直得百里魂慮變懾。不見道。驚群須是英靈漢。敵勝還他師子兒 黃龍新云。雲門以錐錐地。首座以刀剜空。直饒齊下錐刀。未免頭上著枷。腳下著杻)○僧舉灌溪上堂曰。十方無壁落。四面亦無門。凈裸裸。赤灑灑。沒可把。師曰。舉即易。出也大難。曰上座不肯和尚與么道那。師曰。你適來與么舉那。
【現代漢語翻譯】 現代漢語譯本： 天童（指天童正覺禪師）說：『如果不能領會，那麼當下就被事物包裹住了。』 禪師說：『如果領會了，那麼當下也被事物包裹住了。』（徑山杲（徑山杲禪師）說：『十字路口的石敢當。』） 禪師來到曹山（曹山良價禪師）處，曹山向大眾開示說：『各方都用規矩法則來束縛，為什麼不直接告訴他們，讓他們不再疑惑呢？』 禪師問道：『在極其隱秘的地方，為什麼反而不知道它的存在呢？』 曹山說：『正因為極其隱秘，所以才不知道它的存在。』 禪師說：『這樣的人該如何親近呢？』 曹山說：『不要在極其隱秘的地方親近。』 禪師說：『不在極其隱秘的地方親近時，又該如何呢？』 曹山說：『這才開始懂得親近。』 禪師應聲稱是。（徑山杲說：『渾濁的油還要加上潮濕的燈芯。』 楚石琦（楚石琦禪師）說：『雪山南面三千里。』） 禪師來到鵝湖（鵝湖大義禪師）處，聽到鵝湖禪師上堂說法：『不要說那些尚未開悟的人，長時間都感到浮躁不安。即使是已經開悟的人，明明知道有個歸宿之處，仍然感到浮躁不安。』 禪師下座后問首座：『剛才和尚的意思是什麼？』 首座說：『浮躁不安。』 禪師說：『首座您在這裡住了很久，頭髮都白了，牙齒也黃了，還說這樣的話。』 首座說：『上座您又怎麼說呢？』 禪師說：『要說就能說得出來，要見就能見得到。如果見不到，就不要胡說。』 首座說：『如果說浮躁不安，又該怎麼理解呢？』 禪師說：『頭上戴著枷鎖，腳下套著鐐銬。』 首座說：『這樣說就沒有佛法了。』 禪師說：『這是文殊（文殊菩薩）、普賢（普賢菩薩）大人的境界。』（溈山喆（溈山喆禪師）說：『大凡撥開草叢觀察風向，必須是那樣的人才行。雲門（雲門文偃禪師）所說是青天霹靂，旱地雷鳴，直接讓百里之內的魂魄都驚恐不安。不是說嗎？驚動群體的必須是英勇的人，戰勝敵人的還是雄獅。』 黃龍新（黃龍新禪師）說：『雲門用錐子錐地，首座用刀子剜空。即使同時用錐子和刀子，也免不了頭上戴著枷鎖，腳下套著鐐銬。』） 有僧人舉灌溪（灌溪志閑禪師）上堂時說的話：『十方沒有墻壁阻隔，四面也沒有門。清凈裸露，赤條條的，沒有什麼可以把握。』 禪師說：『說出來容易，做出來就太難了。』 僧人說：『上座您不認可和尚這樣說嗎？』 禪師說：『你剛才就是這樣說的嗎？』 English version: Tiantong (referring to Chan Master Tiantong Zhengjue) said, 'If you don't understand, then you are currently enveloped by things.' The Chan master said, 'If you understand, then you are currently enveloped by things.' (Jingshan Gao (Chan Master Jingshan Gao) said, 'The stone dare-to-be at the crossroads.') The Chan master arrived at Caoshan (Chan Master Caoshan Liangjia)'s place. Caoshan addressed the assembly, saying, 'All directions use rules and regulations to bind. Why not directly tell them, so they no longer doubt?' The Chan master asked, 'In extremely secret places, why is it that one doesn't know of its existence?' Caoshan said, 'Precisely because it is extremely secret, one doesn't know of its existence.' The Chan master said, 'How should one approach such a person?' Caoshan said, 'Do not approach in extremely secret places.' The Chan master said, 'If not approaching in extremely secret places, then how?' Caoshan said, 'Only then does one begin to understand approaching.' The Chan master responded in agreement. (Jingshan Gao said, 'Turbid oil still needs a damp wick.' Chushi Qi (Chan Master Chushi Qi) said, 'Three thousand miles south of Snow Mountain.') The Chan master arrived at Ehu (Chan Master Ehu Dayi)'s place, hearing Chan Master Ehu's Dharma talk: 'Don't say that those who have not yet awakened feel restless and agitated for a long time. Even those who have awakened, clearly knowing there is a place to return to, still feel restless and agitated.' The Chan master descended from the seat and asked the head monk, 'What was the abbot's meaning just now?' The head monk said, 'Restless and agitated.' The Chan master said, 'Head monk, you have lived here for a long time, your hair has turned white, and your teeth have turned yellow, yet you speak such words.' The head monk said, 'What does the venerable monk say?' The Chan master said, 'If I want to say it, I can say it; if I want to see it, I can see it. If you don't see it, don't speak nonsense.' The head monk said, 'If you say restless and agitated, how should it be understood?' The Chan master said, 'Wearing a cangue on the head and shackles on the feet.' The head monk said, 'If that's the case, then there is no Buddha-dharma.' The Chan master said, 'This is the realm of Manjusri (Manjusri Bodhisattva) and Samantabhadra (Samantabhadra Bodhisattva).' (Weishan Zhe (Chan Master Weishan Zhe) said, 'Generally, to part the grass and observe the wind, it must be that kind of person. What Yunmen (Chan Master Yunmen Wenyan) said is a thunderbolt in the clear sky, thunder in a drought, directly causing the souls within a hundred miles to be terrified. Isn't it said? To startle the crowd, one must be a heroic person; to defeat the enemy, one must be a lion.' Huanglong Xin (Chan Master Huanglong Xin) said, 'Yunmen uses an awl to pierce the ground, the head monk uses a knife to carve the void. Even if using the awl and knife simultaneously, one cannot avoid wearing a cangue on the head and shackles on the feet.') A monk quoted what Guanxi (Chan Master Guanxi Zhixian) said during a Dharma talk: 'The ten directions have no walls, and the four sides have no doors. Purely naked, completely bare, there is nothing to grasp.' The Chan master said, 'Saying it is easy, but doing it is very difficult.' The monk said, 'Venerable monk, do you not approve of the abbot saying it that way?' The Chan master said, 'Was that how you said it just now?'
【English Translation】 Modern Chinese Translation: 天童 (指天童正覺禪師) 說：『如果不能領會，那麼當下就被事物包裹住了。』 禪師說：『如果領會了，那麼當下也被事物包裹住了。』 (徑山杲 (徑山杲禪師) 說：『十字路口的石敢當。』) 禪師來到曹山 (曹山良價禪師) 處，曹山向大眾開示說：『各方都用規矩法則來束縛，為什麼不直接告訴他們，讓他們不再疑惑呢？』 禪師問道：『在極其隱秘的地方，為什麼反而不知道它的存在呢？』 曹山說：『正因為極其隱秘，所以才不知道它的存在。』 禪師說：『這樣的人該如何親近呢？』 曹山說：『不要在極其隱秘的地方親近。』 禪師說：『不在極其隱秘的地方親近時，又該如何呢？』 曹山說：『這才開始懂得親近。』 禪師應聲稱是。(徑山杲說：『渾濁的油還要加上潮濕的燈芯。』 楚石琦 (楚石琦禪師) 說：『雪山南面三千里。』) 禪師來到鵝湖 (鵝湖大義禪師) 處，聽到鵝湖禪師上堂說法：『不要說那些尚未開悟的人，長時間都感到浮躁不安。即使是已經開悟的人，明明知道有個歸宿之處，仍然感到浮躁不安。』 禪師下座後問首座：『剛才和尚的意思是什麼？』 首座說：『浮躁不安。』 禪師說：『首座您在這裡住了很久，頭髮都白了，牙齒也黃了，還說這樣的話。』 首座說：『上座您又怎麼說呢？』 禪師說：『要說就能說得出來，要見就能見得到。如果見不到，就不要胡說。』 首座說：『如果說浮躁不安，又該怎麼理解呢？』 禪師說：『頭上戴著枷鎖，腳下套著鐐銬。』 首座說：『這樣說就沒有佛法了。』 禪師說：『這是文殊 (文殊菩薩)、普賢 (普賢菩薩) 大人的境界。』 (溈山喆 (溈山喆禪師) 說：『大凡撥開草叢觀察風向，必須是那樣的人才行。雲門 (雲門文偃禪師) 所說是青天霹靂，旱地雷鳴，直接讓百里之內的魂魄都驚恐不安。不是說嗎？驚動群體的必須是英勇的人，戰勝敵人的還是雄獅。』 黃龍新 (黃龍新禪師) 說：『雲門用錐子錐地，首座用刀子剜空。即使同時用錐子和刀子，也免不了頭上戴著枷鎖，腳下套著鐐銬。』) 有僧人舉灌溪 (灌溪志閑禪師) 上堂時說的話：『十方沒有牆壁阻隔，四面也沒有門。清淨裸露，赤條條的，沒有什麼可以把握。』 禪師說：『說出來容易，做出來就太難了。』 僧人說：『上座您不認可和尚這樣說嗎？』 禪師說：『你剛才就是這樣說的嗎？』
曰是。師曰。你驢年夢見灌溪。曰某甲話在。師曰。我問你。十方無壁落。四面亦無門。你道。大梵天王與帝釋天。商量甚麼事。曰豈幹他事。師喝曰。逐隊吃飯漢○師到江州。有陳尚書者。請齋。才見便問。儒書中即不問。三乘十二分教。自有座主。作么生是衲僧行腳事。師曰。曾問幾人來。陳曰。即今問上座。師曰。即今且置。作么生是教意。陳曰。黃卷赤軸。師曰。這個是文字語言。作么生是教意。陳曰。口欲談而辭喪。心欲緣而慮忘。師曰。口欲談而辭喪。為對有言。心欲緣而慮忘。為對妄想。作么生是教意。陳無語。師曰。見說尚書看法華經。是否。陳曰是。師曰。經中道。一切治生產業。皆與實相不相違背。且道非非想天。有幾人退位。陳無語。師曰。尚書且莫草草。三經五論。師僧拋卻。特入叢林。十年二十年。尚不奈何。尚書又爭得會。陳禮拜曰。某甲罪過。
南嶽下七世
巴陵顥鑒禪師(雲門偃法嗣)
岳州巴陵新開院顥鑒禪師。初到雲門。雲門曰。雪峰和尚道。開卻門達磨來也。我問你作么生。師曰。筑著和尚鼻孔。雲門曰。地神惡發。把須彌山一摑。𨁝跳上梵天。拶破帝釋鼻孔。你為甚麼向日本國里藏身。師曰。和尚莫瞞人好。雲門曰。筑著老僧鼻孔。又作么生。師無語。
【現代漢語翻譯】 現代漢語譯本： 那人回答：『是。』 禪師說：『你驢年（指不可能的年份）夢見灌溪（禪師名號）。』 那人說：『我剛才說過了。』 禪師說：『我問你，十方沒有墻壁阻隔，四面也沒有門。你說，大梵天王（佛教中的天神）與帝釋天（佛教中的天神）在商量什麼事？』 那人回答：『這與他們有什麼關係？』 禪師呵斥道：『只是個混飯吃的傢伙！』 禪師來到江州，有位陳尚書請他齋飯。剛見面就問：『儒家的書籍暫且不問，三乘十二分教（佛教經典分類），自有講經的法師。什麼是僧人行腳參禪的事？』 禪師說：『你曾經問過幾個人？』 陳尚書說：『現在問上座您。』 禪師說：『現在暫且放下。什麼是教義？』 陳尚書說：『黃卷赤軸（指精美的佛經）。』 禪師說：『這只是文字語言。什麼是教義？』 陳尚書說：『口想說卻說不出來，心想攀緣卻忘記了念頭。』 禪師說：『口想說卻說不出來，是爲了應對有言語；心想攀緣卻忘記了念頭，是爲了應對妄想。什麼是教義？』 陳尚書無話可說。 禪師說：『聽說尚書您看《法華經》。是嗎？』 陳尚書回答：『是的。』 禪師說：『經中說，一切治理生產的行業，都與實相（佛教真理）不相違背。那麼，非非想天（佛教中的最高境界）有多少人退位？』 陳尚書無話可說。 禪師說：『尚書您不要草率。三經五論（指儒家和佛家的經典），僧人都拋棄了，特意進入叢林（指寺廟），十年二十年，尚且不能領會，尚書您又怎麼能夠明白？』 陳尚書禮拜說：『我犯了罪過。』
南嶽下七世
巴陵顥鑒禪師(雲門偃（禪師名號）法嗣)
岳州巴陵新開院顥鑒禪師。初到雲門（寺廟名）。雲門禪師說：『雪峰和尚（禪師名號）說，打開門，達磨（禪宗初祖）就來了。我問你，這是怎麼回事？』 顥鑒禪師說：『撞著和尚的鼻孔。』 雲門禪師說：『地神發怒，把須彌山（佛教中的聖山）一把抓住，跳上梵天（佛教中的天界），撞破帝釋（佛教中的天神）的鼻孔。你為什麼向日本國里藏身？』 顥鑒禪師說：『和尚您不要騙人好。』 雲門禪師說：『撞著老僧的鼻孔，又怎麼樣？』 顥鑒禪師無話可說。
【English Translation】 English version: He replied, 'Yes.' The Master said, 'In the year of the donkey (meaning never), you dreamed of Guanxi (a Chan master's name).' He said, 'I already said it.' The Master said, 'I ask you, the ten directions have no walls, and the four sides have no gates. Tell me, what are Mahabrahma (a deity in Buddhism) and Indra (a deity in Buddhism) discussing?' He replied, 'What does it have to do with them?' The Master scolded, 'Just a rice-bucket!' The Master arrived at Jiangzhou, and a Vice Minister Chen invited him for a vegetarian meal. As soon as they met, he asked, 'I won't ask about Confucian books. The Three Vehicles and Twelve Divisions of Teachings (classifications of Buddhist scriptures) have their own lecturers. What is the matter of a wandering Chan monk?' The Master said, 'How many people have you asked?' Vice Minister Chen said, 'I am asking you, the Venerable, now.' The Master said, 'Let's put that aside for now. What is the meaning of the teachings?' Vice Minister Chen said, 'Yellow scrolls and red axes (referring to beautifully bound Buddhist scriptures).' The Master said, 'These are just words and language. What is the meaning of the teachings?' Vice Minister Chen said, 'The mouth wants to speak but loses its words; the mind wants to grasp but forgets its thoughts.' The Master said, 'The mouth wants to speak but loses its words, is in response to having words; the mind wants to grasp but forgets its thoughts, is in response to delusion. What is the meaning of the teachings?' Vice Minister Chen was speechless. The Master said, 'I heard that you, Vice Minister, read the Lotus Sutra. Is that so?' Vice Minister Chen replied, 'Yes.' The Master said, 'The sutra says, "All activities of managing production are not contrary to the true aspect (Buddhist truth)." Then, how many people have retired from the Realm of Neither Perception Nor Non-Perception (the highest realm in Buddhism)?' Vice Minister Chen was speechless. The Master said, 'Vice Minister, don't be hasty. Monks abandon the Three Sutras and Five Treatises (referring to Confucian and Buddhist classics) and specifically enter the monastery for ten or twenty years, and still cannot understand. How can you understand?' Vice Minister Chen bowed and said, 'I have committed a transgression.'
Seventh Generation from Nanyue
Chan Master Haojian of Baling (Successor of Yunmen Yan (a Chan master's name))
Chan Master Haojian of the newly opened Baling Monastery in Yuezhou. When he first arrived at Yunmen (a monastery's name), Yunmen Chan Master said, 'Monk Xuefeng (a Chan master's name) said, "Open the door, and Bodhidharma (the first patriarch of Chan Buddhism) comes." I ask you, what is this about?' Chan Master Haojian said, 'Striking the Venerable's nostrils.' Yunmen Chan Master said, 'The earth deity gets angry, grabs Mount Sumeru (a sacred mountain in Buddhism) in one hand, jumps up to the Brahma Heaven (a realm in Buddhism), and breaks Indra's (a deity in Buddhism) nostrils. Why do you hide in Japan?' Chan Master Haojian said, 'Venerable, you shouldn't deceive people.' Yunmen Chan Master said, 'Striking the old monk's nostrils, then what?' Chan Master Haojian was speechless.
雲門曰。將知你祇是學語之流(徑山杲云。擔一擔懵懂。換得一擔骨董。無星秤子秤來。付與無知漆桶。且道。無知漆桶。將作何用。你若道得活脫句。許你親見雲門)○住后更不作法嗣書。祇將三轉語上雲門。僧問。如何是道。師曰。明眼人落井。(保寧永頌云。秋夜霜天月正明。仰觀星象約三更。一條大路平如掌。歸去何妨徹曉行)問如何是吹毛劍。師曰。珊瑚枝枝撐著月。(雪竇顯頌云。要平不平。大巧若拙。或指或掌。倚天照雪。大冶兮磨礱不下。良工兮拂拭未歇。別別。珊瑚枝枝撐著月)問如何是提婆宗。師曰。銀碗里盛雪。(雪竇顯頌云。老新開。端的別。解道銀碗里盛雪。九十六個應自知。不知卻問天邊月。提婆宗。提婆宗。赤幡之下起清風)雲門見曰。他后老僧忌日。祇消舉此三轉語。足以報恩。自後忌辰。果如所囑。
雙泉師寬禪師(雲門偃法嗣)
隨州雙泉山師寬明教禪師。僧問洞山初和尚。如何是佛。初曰。麻三斤。師聞之乃曰。向南有竹。向北有木○師遊山回。首座同眾出接。首座曰。和尚遊山。𡾟險不易。師提起拄杖曰。全得這個力。首座乃奪卻。師放身便倒。大眾皆進前扶起。師拈拄杖。一時趁散。回顧侍者曰。向道全得這個力(黃龍南云。明教雖然會起會倒。不覺弄巧成
【現代漢語翻譯】 現代漢語譯本： 雲門文偃禪師說：『要知道你們只不過是學人說話的流類。』（徑山杲禪師說：『挑著一擔懵懂，換得一擔古董。用沒有星的秤來稱量，交付給無知的漆桶。且說，無知的漆桶，將作何用？你若說得出活脫的句子，就允許你親見雲門。』）他住持寺院后，更不寫嗣法書，只將三轉語獻給雲門文偃禪師。僧人問：『如何是道？』禪師說：『明眼人落井。』（保寧永禪師頌道：『秋夜霜天月正明，仰觀星象約三更。一條大路平如掌，歸去何妨徹曉行。』）問：『如何是吹毛劍？』禪師說：『珊瑚枝枝撐著月。』（雪竇顯禪師頌道：『要平不平，大巧若拙。或指或掌，倚天照雪。大冶兮磨礱不下，良工兮拂拭未歇。別別，珊瑚枝枝撐著月。』）問：『如何是提婆（Deva，天神）宗？』禪師說：『銀碗里盛雪。』（雪竇顯禪師頌道：『老新開，端的別。解道銀碗里盛雪。九十六個應自知，不知卻問天邊月。提婆（Deva，天神）宗，提婆（Deva，天神）宗，赤幡之下起清風。』）雲門文偃禪師見到后說：『他日老僧忌日，只消舉此三轉語，足以報恩。』自此以後，忌辰之日，果然如他所囑託的。
雙泉師寬禪師（雲門文偃禪師的法嗣）
隨州雙泉山師寬明教禪師。僧人問洞山初和尚：『如何是佛？』初和尚說：『麻三斤。』師寬禪師聽聞后說：『向南有竹，向北有木。』師寬禪師遊山回來，首座和大眾出來迎接。首座說：『和尚遊山，崎嶇險峻不易。』師寬禪師提起拄杖說：『全得這個力。』首座於是奪走拄杖，師寬禪師隨即倒地。大眾都上前扶起他，師寬禪師拿起拄杖，一時將眾人驅散。回頭對侍者說：『向道全得這個力。』（黃龍南禪師說：『明教雖然會起會倒，不覺弄巧成拙。』）
【English Translation】 English version: Yunmen (Cloud Gate) said, 'Know that you are just a class of people who learn to speak.' (Jingshan Gao said, 'Carrying a load of ignorance, exchanging it for a load of antiques. Using a starless scale to weigh it, handing it over to an ignorant lacquer bucket. Now, what is the use of an ignorant lacquer bucket? If you can speak a lively sentence, I will allow you to personally see Yunmen (Cloud Gate).') After he resided in the monastery, he no longer wrote Dharma succession letters, but only presented the three turning phrases to Yunmen (Cloud Gate). A monk asked, 'What is the Dao?' The master said, 'A clear-eyed person falls into a well.' (Baoning Yong praised, 'The autumn night is frosty and the moon is bright, looking up at the stars around midnight. A wide road is as flat as a palm, why not go home and walk until dawn?') Asked, 'What is a hair-splitting sword?' The master said, 'Coral branches prop up the moon.' (Xuedou Xian praised, 'Wanting to be level but not level, great skill seems clumsy. Sometimes pointing, sometimes palming, relying on the sky to illuminate the snow. The great smelter cannot grind it down, the good craftsman cannot wipe it clean. Separate, separate, coral branches prop up the moon.') Asked, 'What is the Deva (天神, celestial being) sect?' The master said, 'Snow in a silver bowl.' (Xuedou Xian praised, 'Old and newly opened, truly different. Understanding how to say snow in a silver bowl. Ninety-six should know it themselves, if they don't know, they ask the moon in the sky. Deva (天神, celestial being) sect, Deva (天神, celestial being) sect, a clear wind rises under the red flag.') Yunmen (Cloud Gate) saw it and said, 'On the anniversary of the old monk's death in the future, just mentioning these three turning phrases will be enough to repay his kindness.' From then on, on the anniversary of his death, it was indeed as he had instructed.
Zen Master Shuangquan Shikuang (Dharma successor of Yunmen (Cloud Gate) Yan)
Zen Master Shikuang Mingjiao of Shuangquan Mountain in Suizhou. A monk asked the first abbot of Dongshan, 'What is Buddha?' The first abbot said, 'Three pounds of flax.' Zen Master Shikuang heard this and said, 'There is bamboo to the south, and wood to the north.' Zen Master Shikuang returned from a mountain tour, and the head seat and the assembly came out to greet him. The head seat said, 'Abbot, your mountain tour was rugged and difficult.' Zen Master Shikuang raised his staff and said, 'I got all this strength.' The head seat then snatched the staff away, and Zen Master Shikuang immediately fell to the ground. The assembly all stepped forward to help him up, and Zen Master Shikuang picked up the staff and scattered everyone. He turned around and said to the attendant, 'I said I got all this strength.' (Zen Master Huanglong Nan said, 'Although Mingjiao can rise and fall, he unknowingly becomes clumsy.')
拙)○師一日訪白兆。白兆曰。老僧有個木魚頌。師曰。請舉看。白兆曰。伏惟爛木一橛。佛與眾生不別。若以杖子擊著。直得聖凡路絕。師曰。此頌有成褫無成褫。白兆曰。無成褫。師曰。佛與眾生不別聻。侍僧救曰。有成褫。師曰。直得聖凡路絕聻。當時白兆一眾失色。
香林澄遠禪師(雲門偃法嗣)
益州青城香林院澄遠禪師。漢州綿竹人。在眾日。普請鋤草次。有一僧曰。看俗家失火。師曰。那裡火。曰不見那。師曰不見。曰這瞎漢。是時一眾皆言。遠上座敗闕。后明教寬聞舉嘆曰。須是我遠兄始得○師將示寂。辭知府宋公珰曰。老僧行腳去。通判曰。這僧風狂。八十歲行腳去那裡。宋曰。大善知識。去住自由。師謂眾曰。老僧四十年。方打成一片。言訖而逝(有僧參舉道者。一日遊山次。僧云。香林道。老僧三十年。求成一片不可得。此意如何。舉云。老僧也恁么。卻問其僧。會么。云不會。舉示偈云。香林成一片。老僧也恁么。不待此月終。重為子決破。至月末。舉遂遷化)。
洞山守初禪師(雲門偃法嗣)
襄州洞山守初宗慧禪師。初參雲門。雲門問。近離甚處。師曰查渡。雲門曰。夏在甚處。師曰。湖南報慈。曰幾時離彼。師曰。八月二十五。雲門曰。放汝三頓棒。師至明
【現代漢語翻譯】 現代漢語譯本 僧人(拙)去拜訪白兆禪師。白兆禪師說：『老僧我有一首木魚頌。』僧人(拙)說：『請念來聽聽。』白兆禪師說：『可嘆這腐爛的木頭一塊，佛與眾生並無差別。如果用木杖敲擊它，直接達到聖凡之路斷絕的境界。』僧人(拙)說：『這首頌有成功也有失敗。』白兆禪師說：『沒有成功也沒有失敗。』僧人(拙)說：『佛與眾生沒有差別嗎？』侍者僧人趕緊解圍說：『有成功也有失敗。』僧人(拙)說：『直接達到聖凡之路斷絕的境界了嗎？』當時白兆禪師和他的弟子們都驚慌失色。
香林澄遠禪師(雲門偃的法嗣)
益州青城香林院的澄遠禪師，是漢州綿竹人。他在僧眾中時，一次大家一起去除草，有一個僧人說：『看，俗人家裡失火了。』澄遠禪師問：『哪裡失火？』那僧人說：『沒看見嗎？』澄遠禪師說：『沒看見。』那僧人說：『你這瞎漢。』當時大家都說，澄遠上座失敗了。後來明教寬聽說這件事後感嘆說：『必須是我的遠兄才能這樣。』澄遠禪師將要圓寂時，向知府宋珰告別說：『老僧我要去行腳了。』通判說：『這和尚瘋了，八十歲了還要去哪裡行腳？』宋珰說：『這是大善知識，去留自由。』澄遠禪師對眾僧說：『老僧我四十年，才打成一片。』說完就圓寂了。(有一個僧人蔘拜舉道者，一次遊山時，僧人問：『香林禪師說，老僧三十年，求成一片而不可得，這是什麼意思？』舉道者說：『老僧我也是這樣。』反問那僧人：『你明白嗎？』僧人說不明白。舉道者作偈語開示說：『香林成一片，老僧也這樣。不等這個月結束，重新為你決斷打破。』到了月末，舉道者就遷化了)。
洞山守初禪師(雲門偃的法嗣)
襄州洞山守初宗慧禪師，最初參拜雲門禪師。雲門禪師問：『你最近從哪裡來？』守初禪師說：『查渡。』雲門禪師問：『夏天在哪裡？』守初禪師說：『湖南報慈。』雲門禪師問：『什麼時候離開那裡的？』守初禪師說：『八月二十五。』雲門禪師說：『要打你三頓棒。』守初禪師到了明
【English Translation】 English version A monk (Zhuo) visited Baizhao. Baizhao said, 'This old monk has a wooden fish ode.' The monk (Zhuo) said, 'Please recite it for me.' Baizhao said, 'Alas, a piece of rotten wood, Buddha and sentient beings are no different. If you strike it with a staff, it directly leads to the severance of the path between the sacred and the mundane.' The monk (Zhuo) said, 'This ode has both success and failure.' Baizhao said, 'It has neither success nor failure.' The monk (Zhuo) said, 'Buddha and sentient beings are not different?' The attendant monk quickly interjected, 'It has both success and failure.' The monk (Zhuo) said, 'It directly leads to the severance of the path between the sacred and the mundane?' At that moment, Baizhao and his disciples were all dismayed.
Chan Master Xianglin Chengyuan (a Dharma heir of Yunmen Yan)
Chan Master Chengyuan of Xianglin Monastery in Qingcheng, Yizhou, was a native of Mianzhu, Hanzhou. When he was among the monks, once during weeding, a monk said, 'Look, a fire has broken out in a layman's house.' Chengyuan asked, 'Where is the fire?' The monk said, 'Can't you see it?' Chengyuan said, 'I can't see it.' The monk said, 'You blind man.' At that time, everyone said that Abbot Chengyuan had failed. Later, Mingjiao Kuan heard about this and sighed, 'Only my brother Yuan could do this.' When Chan Master Chengyuan was about to pass away, he bid farewell to Prefect Song Dang, saying, 'This old monk is going on a pilgrimage.' The Vice-Prefect said, 'This monk is crazy, where is he going on a pilgrimage at eighty years old?' Song Dang said, 'This is a great virtuous friend, free to come and go.' Chan Master Chengyuan said to the monks, 'This old monk has spent forty years to forge a single piece.' After saying this, he passed away. (A monk visited Daozhe, and once while traveling in the mountains, the monk asked, 'Chan Master Xianglin said, 'This old monk has spent thirty years seeking to forge a single piece but could not achieve it, what does this mean?'' Daozhe said, 'This old monk is also like that.' He asked the monk in return, 'Do you understand?' The monk said he did not understand. Daozhe gave a verse to enlighten him, saying, 'Xianglin becomes a single piece, this old monk is also like that. Before the end of this month, I will break it open for you again.' At the end of the month, Daozhe passed away).
Chan Master Dongshan Shouchu (a Dharma heir of Yunmen Yan)
Chan Master Dongshan Shouchu Zonghui of Xiangzhou, initially visited Chan Master Yunmen. Chan Master Yunmen asked, 'Where have you come from recently?' Shouchu said, 'Chadu.' Chan Master Yunmen asked, 'Where were you in the summer?' Shouchu said, 'Bao Ci in Hunan.' Chan Master Yunmen asked, 'When did you leave there?' Shouchu said, 'August 25th.' Chan Master Yunmen said, 'I should give you three blows with the stick.' Shouchu arrived at Ming
日。卻上問訊。昨日蒙和尚放三頓棒。不知過在甚麼處。雲門曰。飯袋子。江西湖南便恁么去。師于言下大悟。遂曰。他後向無人煙處。不蓄一粒米。不種一莖菜。接待十方往來。盡與伊抽釘㧞楔。拈卻炙脂帽子。脫卻鶻臭布衫。教伊灑灑地。作個無事衲僧。豈不快哉。雲門曰。你身如椰子大。開得如許大口。師便禮拜(雪竇顯云。雲門氣宇如王。拶著便冰消瓦解。當時若據令而行。子孫也未到斷絕 浮山遠云。把定乾坤。佛祖無進入之路。放開江海。魚龍得游泳之方。雲門老人。不妨奇特。雪竇云。雲門氣宇如王。拶著便冰消瓦解。識甚好惡。當時若據令而行。瞎卻天下人眼 白雲端云。大小云門。被洞山一問。直得額頭汗出。口裡膠生 保寧勇。別雲門后語云。這瞎漢將謂你是個人。便打 天童杰云。雲門放去太奢。收來太儉。末後慇勤。何不與他本分草料。致令和泥合水。洞山恁么悟去。也是杓卜聽虛聲 靈隱岳雲。諸方盡謂。父子投機。啐啄同時。殊不知雲門正令不行。卻向草窠里輥。致令洞山打失鼻孔。直至於今。無摸索處 恕中慍云。雲門放洞山三頓棒。汝諸人作么生會。諸人會處便道。洞山慣曾作客。少遇知音。雲門食店雖開。不許人吃。所以雪竇。抑雲門而出洞山。浮山。小雪竇而扶雲門。與么見解
【現代漢語翻譯】 現代漢語譯本 （洞山）於是上前問訊（雲門文偃禪師），說：『昨天蒙和尚您打了三頓棒，不知道我錯在什麼地方？』雲門（文偃）說：『飯袋子！江西、湖南就讓你這樣去？』洞山（守初）在言下大悟，於是說：『以後我要在無人煙的地方，不儲存一粒米，不種一棵菜，接待十方來往的人，完全給他們抽釘拔楔，拿掉烤肉的帽子，脫掉髮出鶻臭味的布衫，教他們灑灑脫脫地，做一個無事的衲僧，豈不快哉！』雲門（文偃）說：『你身子像椰子那麼大，卻張得這麼大的口！』洞山（守初）便禮拜。（雪竇顯評道：雲門（文偃）的氣宇像國王一樣，一逼近就冰消瓦解。當時如果按照規矩行事，子孫也不會斷絕。浮山遠評道：把定乾坤，佛祖也沒有進入之路；放開江海，魚龍才能得到游泳的地方。雲門老人，非常奇特。雪竇（顯）說：雲門（文偃）的氣宇像國王一樣，一逼近就冰消瓦解，知道什麼好壞？當時如果按照規矩行事，就瞎了天下人的眼睛。白雲端評道：大小云門（文偃），被洞山（守初）一問，直接額頭冒汗，口裡發黏。保寧勇，在評論雲門（文偃）的后語時說：這瞎漢還以為你是個有能力的人，就打了你。天童杰評道：雲門（文偃）放得太奢，收得太儉，最後慇勤，為什麼不給他本分的草料，以至於和泥合水。洞山（守初）這樣悟去，也是用蓍草占卜聽虛聲。靈隱岳評道：各方都認為，父子投機，啐啄同時，殊不知雲門（文偃）的正令不行，卻在草窠里打滾，以至於洞山（守初）打失鼻孔，直到如今，沒有摸索的地方。恕中慍評道：雲門（文偃）放洞山（守初）三頓棒，你們諸位怎麼理解？諸位理解的地方就說，洞山（守初）慣常做客，很少遇到知音。雲門（文偃）的食店雖然開了，卻不允許人吃。所以雪竇（顯），抑制雲門（文偃）而突出洞山（守初），浮山（遠），小雪竇（顯）而扶持雲門（文偃），這樣見解。')
【English Translation】 English version （Dongshan）then stepped forward to inquire, saying, 'Yesterday I received three blows from the venerable monk. I don't know where I was at fault.' Yunmen (Wenyan) said, 'Rice bag! Is that how you go about in Jiangxi and Hunan?' Dongshan (Shouchu) had a great awakening upon hearing this, and then said, 'In the future, in a place with no inhabitants, I will not store a single grain of rice, nor plant a single vegetable, but I will receive all who come from the ten directions, completely removing their nails and pulling out their wedges, taking away their roasted meat hats, and taking off their smelly hemp robes, teaching them to be free and unfettered, and to be carefree monks. Wouldn't that be wonderful!' Yunmen (Wenyan) said, 'Your body is as small as a coconut, yet you open such a large mouth!' Dongshan (Shouchu) then bowed. (Xuedou Xian commented: Yunmen's (Wenyan) aura is like a king's, approaching it causes ice to melt and tiles to shatter. If he had acted according to the rules at that time, his descendants would not have been cut off. Fushan Yuan commented: Holding firm to the universe, even Buddhas and patriarchs have no way to enter; opening up the rivers and seas, fish and dragons can find a place to swim. Old man Yunmen is quite extraordinary. Xuedou (Xian) said: Yunmen's (Wenyan) aura is like a king's, approaching it causes ice to melt and tiles to shatter. What does he know of good and bad? If he had acted according to the rules at that time, he would have blinded the eyes of everyone in the world. Baiyun Duan commented: Great Yunmen (Wenyan), being questioned by Dongshan (Shouchu), directly caused sweat to pour from his forehead and saliva to stick in his mouth. Baoning Yong, commenting on Yunmen's (Wenyan) later words, said: This blind man thought you were someone capable, so he hit you. Tiantong Jie commented: Yunmen (Wenyan) released too lavishly and collected too sparingly. In the end, he was diligent, but why didn't he give him his share of fodder, causing him to mix mud and water. Dongshan (Shouchu) awakened in this way, but it was like using divination stalks to listen to empty sounds. Lingyin Yue commented: All sides believe that father and son are in tune, pecking at the same time, but they do not know that Yunmen's (Wenyan) proper order is not working, but is rolling around in the grass, causing Dongshan (Shouchu) to lose his nose, and to this day, there is no place to find it. Shuzhong Yun commented: Yunmen (Wenyan) gave Dongshan (Shouchu) three blows. How do you all understand this? Where you all understand, say that Dongshan (Shouchu) is accustomed to being a guest and rarely meets a kindred spirit. Although Yunmen's (Wenyan) restaurant is open, he does not allow people to eat. Therefore, Xuedou (Xian) suppressed Yunmen (Wenyan) and highlighted Dongshan (Shouchu), and Fushan (Yuan), a small Xuedou (Xian), supported Yunmen (Wenyan). Such is the understanding.'
。天地懸殊。諸人要會么。年年八月二十五。查渡依然冷浸秋 萬峰蔚云。雲門把住放行。洞山不知失禮。來朝案款重供。當下一槌擊碎。雖然得個悟處。未免落在雲門坑裡。當時震聲便喝。不到來朝結罪)○都監太保問。眼處入正受。諸塵三昧起。此意如何。師曰。洞山茶碗里有太保。太保茶碗里有洞山。太保無語。卻將此語問谷隱。谷隱曰。不落無言說。又問延慶。延慶曰。喚甚麼作三昧。
奉先深禪師(雲門偃法嗣)
金陵奉先深禪師。同明和尚在眾時。聞僧問法眼。如何是色。法眼豎起拂子。或曰雞冠老。或曰貼肉汗衫。三人特往請益。問曰。承聞和尚有三種色語。是否。法眼曰是。師曰。鷂子過新羅。便歸眾。時李王在座下不肯。乃白法眼曰。寡人來日致茶筵。請二人重新問話。明日茶罷。備彩一箱劍一口。謂二師曰。上座若問話得是。奉賞雜彩一箱。若問不是。祇賜一劍。法眼升座。師復出問。今日奉敕問話。師還許也無。法眼曰許。曰鷂子過新羅。捧彩便行。大眾一時散去。時法燈作維那。乃鳴鐘集眾僧堂前。勘師眾集。法燈問。承聞二上座。久在雲門。有甚奇特因緣。舉一兩則來商量看。師曰。古人道。白鷺下田千點雪。黃鶯上樹一枝花。維那作么生商量。法燈擬議。師打一座具。便歸
【現代漢語翻譯】 現代漢語譯本：天地之間差異巨大。各位想要領會嗎？每年的八月二十五（公元紀年不詳），查渡依舊在寒秋中浸潤。萬峰山雲霧繚繞。雲門宗把住關口又放行。洞山宗不知是否失禮，來日重新供上案款。當下一擊粉碎。雖然得到了一點領悟，但難免落入雲門宗的窠臼。當時震聲便喝道，不到來日就結罪。）○都監太保問道：『眼處入正受（Samadhi，三昧），諸塵三昧起，這是什麼意思？』禪師說：『洞山宗的茶碗里有太保，太保的茶碗里有洞山宗。』太保無言以對。卻將此語問谷隱。谷隱說：『不落入無言說。』又問延慶，延慶說：『喚什麼作三昧？』 奉先深禪師（雲門偃法嗣） 金陵奉先深禪師，與明和尚在僧眾時，聽聞僧人問法眼宗：『什麼是色（rupa，物質）？』法眼宗豎起拂子。有人說是雞冠老，有人說是貼身汗衫。三人特地前往請教。問道：『聽說和尚有三種關於色的說法，是這樣嗎？』法眼宗說是。禪師說：『鷂子過新羅。』便回到僧眾中。當時李王在座下不肯罷休，於是稟告法眼宗說：『寡人明日設茶宴，請兩位重新問話。』明日茶宴完畢，準備了雜彩一箱和劍一口，對兩位禪師說：『上座如果問話得當，就奉賞雜彩一箱；如果問得不對，就賜劍一口。』法眼宗升座。禪師再次出列問道：『今日奉旨問話，禪師允許嗎？』法眼宗說允許。禪師說：『鷂子過新羅。』捧起雜彩便走。大眾一時散去。當時法燈擔任維那（寺院中的職務），於是鳴鐘召集眾僧到僧堂前，考察禪師。眾人聚集后，法燈問：『聽說兩位上座，久在雲門宗，有什麼奇特的因緣，舉一兩則來商量看看。』禪師說：『古人道：白鷺下田千點雪，黃鶯上樹一枝花。維那打算怎麼商量？』法燈猶豫不決，禪師打了一下座具，便離開了。
【English Translation】 English version: The difference between heaven and earth is vast. Do you all want to understand it? Every year on the twenty-fifth of the eighth month (year unknown), Cha Du is still immersed in the cold autumn. The Wanfeng Mountains are shrouded in clouds. The Yunmen (Cloud Gate) School holds the pass and then releases it. Dongshan (Caodong) School doesn't know if it was impolite, and will offer the case again tomorrow. Smash it with one blow. Although a little understanding is gained, it is inevitable to fall into the trap of the Yunmen School. At that time, Zhen Sheng shouted, and the crime will be settled if you don't come tomorrow.) ○ The Supervisor Taibao asked: 'When the eye enters Samadhi (正受), all dusts arise in Samadhi, what does this mean?' The Zen master said: 'There is Taibao in the Dongshan School's teacup, and there is Dongshan School in Taibao's teacup.' Taibao was speechless. But he asked Gu Yin about this, and Gu Yin said: 'It does not fall into silence.' He also asked Yanqing, and Yanqing said: 'What do you call Samadhi?' Zen Master Fengxian Shen (Successor of Yunmen Yan) Zen Master Fengxian Shen of Jinling, when he and Monk Ming were in the assembly, he heard a monk ask the Fayen School: 'What is rupa (色, form)?' The Fayen School raised the whisk. Some said it was an old rooster's comb, and some said it was a close-fitting undershirt. The three of them went to ask for advice. They asked: 'I heard that the abbot has three kinds of sayings about rupa, is that so?' The Fayen School said yes. The Zen master said: 'The harrier flies over Silla.' Then he returned to the assembly. At that time, King Li was unwilling to give up, so he reported to the Fayen School: 'I will set up a tea banquet tomorrow and ask the two of you to ask questions again.' The next day, after the tea banquet, a box of miscellaneous colors and a sword were prepared, and he said to the two Zen masters: 'If the two of you ask the right question, I will reward you with a box of miscellaneous colors; if you ask the wrong question, I will give you a sword.' The Fayen School ascended the seat. The Zen master came out again and asked: 'Today, I am ordered to ask questions, does the Zen master allow it?' The Fayen School said yes. The Zen master said: 'The harrier flies over Silla.' He picked up the miscellaneous colors and left. The crowd dispersed at once. At that time, Fadeng was the director (維那, a temple position), so he rang the bell to gather the monks in front of the monks' hall to examine the Zen master. After the crowd gathered, Fadeng asked: 'I heard that the two of you have been in the Yunmen School for a long time, what are the special causes and conditions, give one or two examples to discuss.' The Zen master said: 'The ancients said: White herons descend to the fields like thousands of snowflakes, orioles perch on the trees like a branch of flowers. How does the director plan to discuss it?' Fadeng hesitated, the Zen master hit the seat and left.
眾○師同明和尚到淮河。見人牽網。有魚從網透出。師曰。明兄俊哉。一似個衲僧相似。明曰。雖然如此。爭如當初。不撞入網羅好。師曰。明兄你欠悟在。明至中夜方省。
洞山清稟禪師(雲門偃法嗣)
瑞州洞山清稟禪師。泉州李氏子。參雲門。雲門問。今日離甚處。曰慧林。雲門舉拄杖曰。慧林大師。恁么去汝見么。曰深領此問。雲門顧左右。微笑而已。師自此入室印悟。
雲門朗上座(雲門偃法嗣)
韶州雲門山朗上座。自幼肄業講肆。聞僧問雲門。如何是透法身句。雲門曰。北斗里藏身。師罔測微旨。遂造雲門。雲門才見。便把住曰。道道。師擬議。雲門拓開。乃示頌曰。雲門聳峻白雲低。水急游魚不敢棲。入戶已知來見解。何勞再舉轢中泥。師因斯大悟。即便禮拜。自此依雲門為上座。
南嶽下八世
韶州大曆和尚(白雲祥法嗣)
韶州大曆和尚。初參白雲。白雲舉拳曰。我近來不恁么也。師領旨禮拜。自此入室。
連州寶華和尚(白雲祥法嗣)
連州寶華和尚。因有僧問大容曰。天賜六銖披掛后。將何報答我皇恩。大容曰。來披三事衲。歸掛六銖衣。師聞之乃曰。這老凍齈。作恁么語話。大容聞令人傳語曰。何似奴緣不斷。師曰。比為拋磚。
【現代漢語翻譯】 現代漢語譯本 眾○師與同明和尚一同來到淮河。看見有人在拉網捕魚，有魚從網中逃脫。○師說：『明兄真是俊逸啊，很像個雲遊僧。』同明說：『即使這樣，怎比得上當初沒有撞入網中好呢。』○師說：『明兄你還欠缺領悟。』同明直到半夜才醒悟。
洞山清稟禪師（雲門偃的法嗣）
瑞州洞山清稟禪師，是泉州李氏之子。參拜雲門。雲門問：『你今天從哪裡來？』答：『慧林。』雲門舉起拄杖說：『慧林大師，這樣去你見到他了嗎？』答：『深深領會此問。』雲門看看左右，微微一笑。禪師從此入室，印證領悟。
雲門朗上座（雲門偃的法嗣）
韶州雲門山朗上座，從小學習儒家經典。聽到僧人問雲門：『如何是透法身句？（如何是超越了法身束縛的語句？）』雲門說：『北斗里藏身。（在北斗星中藏身）』朗上座不明白其中的深奧含義，於是前往拜訪雲門。雲門一見到他，就抓住他說：『說！說！』朗上座猶豫不決。雲門放開他，於是作偈頌說：『雲門高聳峻峭白雲低，水流湍急游魚不敢棲。剛入門就知道你來意，何必再舉轢中泥。（雲門山高聳入雲，白雲低垂，水流湍急，魚兒不敢停留。一進門就知道你來意，何必再舉起車輪下的泥土。）』朗上座因此大悟，立即禮拜。從此依止雲門，作為上座。
南嶽下八世
韶州大曆和尚（白雲祥的法嗣）
韶州大曆和尚，最初參拜白雲。白雲舉起拳頭說：『我近來不這樣了。』大曆和尚領會其意，禮拜。從此入室。
連州寶華和尚（白雲祥的法嗣）
連州寶華和尚，因為有僧人問大容說：『天賜六銖披掛后，將何報答我皇恩？（皇上賞賜了六銖重的袈裟后，要如何報答皇恩呢？）』大容說：『來披三事衲，歸掛六銖衣。（來的時候披著簡單的僧衣，回去的時候掛上皇上賞賜的袈裟。）』寶華和尚聽了后說：『這老凍齈（老糊塗），說這樣的話。』大容聽后讓人傳話說：『怎麼像你一樣奴性不斷？』寶華和尚說：『比作拋磚引玉。』
【English Translation】 English version Master ○ and Monk Tongming went to the Huai River together. They saw people pulling nets to fish, and a fish escaped from the net. Master ○ said, 'Brother Ming is truly outstanding, like a wandering monk.' Tongming said, 'Even so, how can it compare to not entering the net in the first place?' Master ○ said, 'Brother Ming, you are still lacking in understanding.' Tongming did not awaken until midnight.
Zen Master Qingbing of Dongshan (Successor of Yunmen Yan)
Zen Master Qingbing of Dongshan in Ruizhou was a son of the Li family in Quanzhou. He visited Yunmen. Yunmen asked, 'Where did you come from today?' He replied, 'Huilin.' Yunmen raised his staff and said, 'Master Huilin, did you see him going that way?' He replied, 'I deeply understand this question.' Yunmen looked around and smiled. From then on, the Zen Master entered the room and confirmed his enlightenment.
Senior Monk Lang of Yunmen (Successor of Yunmen Yan)
Senior Monk Lang of Yunmen Mountain in Shaozhou studied Confucian classics from a young age. He heard a monk ask Yunmen, 'What is the phrase that penetrates the Dharmakaya? (How to express the phrase that transcends the limitations of Dharmakaya?)' Yunmen said, 'Hide yourself in the Big Dipper. (Hide yourself in the Big Dipper star)' Senior Monk Lang did not understand the profound meaning, so he went to visit Yunmen. As soon as Yunmen saw him, he grabbed him and said, 'Speak! Speak!' Senior Monk Lang hesitated. Yunmen released him and then composed a verse saying: 'Yunmen is towering and steep, the white clouds are low, the water is rapid, and the swimming fish dare not rest. Entering the door, I already know your intention, why bother to raise the mud in the rut. (Yunmen Mountain is towering into the clouds, the white clouds are low, the water is rapid, and the fish dare not stay. As soon as you enter the door, I know your intention, why bother to raise the mud under the wheels.)' Senior Monk Lang had a great enlightenment because of this and immediately bowed. From then on, he relied on Yunmen as a senior monk.
Eighth Generation Below Nanyue
Monk Dali of Shaozhou (Successor of Baiyun Xiang)
Monk Dali of Shaozhou initially visited Baiyun. Baiyun raised his fist and said, 'I haven't been like this lately.' Monk Dali understood the meaning and bowed. From then on, he entered the room.
Monk Baohua of Lianzhou (Successor of Baiyun Xiang)
Monk Baohua of Lianzhou, because a monk asked Darong, 'After the heavens bestow a six-zhu robe, how will you repay the grace of the emperor? (After the emperor bestows a six-zhu robe, how will you repay the imperial grace?)' Darong said, 'Come wearing a simple monk's robe, return hanging the six-zhu robe. (Come wearing a simple monk's robe, return hanging the robe bestowed by the emperor.)' After hearing this, Monk Baohua said, 'This old fool, speaking such words.' After hearing this, Darong had someone convey the message, 'How are you still constantly being a slave?' Monk Baohua said, 'It's like throwing a brick to attract jade.'
祇圖引玉○師有時戴冠子。謂眾曰。若道是俗。且身披袈裟。若道是僧。又頭戴冠子。眾無對。
月華山月禪師(白雲祥法嗣)
韶州月華山月禪師。初謁白雲。白雲問。業個甚麼。曰念孔雀經。白雲曰。好個人家男女。隨鳥雀後走。師聞語驚異。遂依附久之。乃契旨。
泐潭靈澄散聖(巴陵鑒法嗣)
泐潭靈澄散聖。因智門寬禪師。問曰。甚處來。師曰。水清月現。智門曰。好好借問。師曰。褊衫不染皂。智門曰。喫茶去○師有西來意頌曰。因僧問我西來意。我話居山七八年。草履祇栽三個耳。麻衣曾補兩番肩。東庵每見西庵雪。下澗長流上澗泉。半夜白雲消散后。一輪明月到床前。
福嚴良雅禪師(洞山初法嗣)
潭州福嚴良雅禪師。居洞山第一座。洞山參次僧出問。如何是佛。洞山答曰。麻三斤。參罷洞山至寮。謂師曰。我今日答這僧話得么。曰恰值某淨髮。洞山曰。你元來作這去就。拂袖便出。師曰。這老漢將謂我明。他這話頭不得。因作偈呈曰。五彩畫牛頭。黃金為點額。春晴二月初。農人皆取則。寒食賀新正。鐵錢三五百。洞山見深肯之。
乾明睦禪師(洞山初法嗣)
岳州乾明睦禪師。問洞山。停機罷賞時如何。洞山曰。水底弄傀儡。師曰。誰是看
【現代漢語翻譯】 現代漢語譯本 祇圖引玉（祇圖：人名，引玉：比喻用粗淺的事物來引出精美的事物）禪師有時戴著帽子。對大家說：『如果說是世俗之人，卻又身披袈裟；如果說是僧人，卻又頭戴帽子。』大家都沒有回答。
月華山月禪師（白雲祥法嗣）
韶州月華山月禪師，最初拜見白雲禪師。白雲禪師問：『你修習什麼？』禪師回答說：『唸誦《孔雀經》。』白雲禪師說：『真是好人家的男女，跟在鳥雀後面跑。』月禪師聽了這話感到驚訝，於是依附白雲禪師很久，才領悟了禪的旨意。
泐潭靈澄散聖（巴陵鑒法嗣）
泐潭靈澄散聖，因為智門寬禪師問：『從哪裡來？』靈澄散聖回答說：『水清月現。』智門寬禪師說：『好好借問。』靈澄散聖回答說：『褊衫不染皂。』智門寬禪師說：『喫茶去。』靈澄散聖有一首《西來意頌》說：『有僧人問我西來意（西來意：指禪宗的宗旨），我說我居住山中七八年。草鞋只編了三個耳，麻布衣服曾補了兩番肩。東邊的庵經常看到西邊的庵的雪景，下面的山澗長年流淌著上面的山澗的泉水。半夜白雲消散之後，一輪明月照到床前。』
福嚴良雅禪師（洞山初法嗣）
潭州福嚴良雅禪師，是洞山禪師的第一座弟子。洞山禪師參禪時，有僧人出來問：『什麼是佛？』洞山禪師回答說：『麻三斤。』參禪完畢后，洞山禪師到良雅禪師的寮房，對他說：『我今天回答這個僧人的話，說得對嗎？』良雅禪師回答說：『恰好我今天剃頭。』洞山禪師說：『你原來是這樣理解的。』說完拂袖便走。良雅禪師說：『這老漢以為我不知道他這句話的含義。』於是作了一首偈呈給洞山禪師說：『五彩畫的牛頭，用黃金點綴額頭。春光明媚的二月初，農人都以此為準則。寒食節（寒食節：中國傳統節日，在清明節前一兩天）賀新正（新正：指農曆新年），用鐵錢三五百。』洞山禪師看了后非常認可。
乾明睦禪師（洞山初法嗣）
岳州乾明睦禪師，問洞山禪師：『停機罷賞時如何？』洞山禪師說：『水底弄傀儡。』睦禪師問：『誰是看的人？』
【English Translation】 English version Zen Master Zhi Tu Yin Yu (Zhi Tu: personal name, Yin Yu: a metaphor for using superficial things to bring out exquisite things) sometimes wore a hat. He said to the assembly: 'If you say he is a layman, he wears a kasaya; if you say he is a monk, he wears a hat.' No one could answer.
Zen Master Yue of Yuehua Mountain (Successor of Baiyun Xiang)
Zen Master Yue of Yuehua Mountain in Shaozhou, initially visited Zen Master Baiyun. Baiyun asked: 'What do you practice?' He replied: 'Reciting the Peacock Sutra.' Baiyun said: 'Such good family men and women, following after birds.' Master Yue was surprised by these words and attached himself to Baiyun for a long time, finally understanding the essence of Zen.
Sanctified One Lingcheng of Letan (Successor of Baling Jian)
Sanctified One Lingcheng of Letan, because Zen Master Zhimeng Kuan asked: 'Where do you come from?' Sanctified One Lingcheng replied: 'Clear water reflects the moon.' Zhimeng said: 'A good question.' Sanctified One Lingcheng replied: 'A short shirt is not dyed black.' Zhimeng said: 'Have some tea.' Sanctified One Lingcheng had a verse on the 'Meaning of the Westward Journey' (Meaning of the Westward Journey: refers to the purpose of Zen Buddhism): 'A monk asked me the meaning of the Westward Journey, I said I have lived in the mountains for seven or eight years. I have only woven three ears of straw sandals, and mended my hemp clothes twice. The eastern hermitage often sees the snow of the western hermitage, and the stream below flows year-round from the stream above. After the white clouds dissipate in the middle of the night, a bright moon shines before my bed.'
Zen Master Liangya of Fuyan (First Successor of Dongshan)
Zen Master Liangya of Fuyan in Tanzhou, was the first disciple of Zen Master Dongshan. When Zen Master Dongshan was practicing Zen, a monk came out and asked: 'What is Buddha?' Zen Master Dongshan replied: 'Three pounds of flax.' After the Zen practice, Zen Master Dongshan went to Zen Master Liangya's room and said to him: 'Was my answer to this monk today correct?' Zen Master Liangya replied: 'It just so happens that I am shaving my head today.' Zen Master Dongshan said: 'So that's how you understand it.' He then flicked his sleeve and left. Zen Master Liangya said: 'This old man thinks I don't understand the meaning of his words.' So he wrote a verse and presented it to Zen Master Dongshan: 'A colorful painted ox head, with gold dots on its forehead. In the sunny second month of spring, farmers all take it as a standard. At the Cold Food Festival (Cold Food Festival: a traditional Chinese festival, one or two days before Qingming Festival) celebrate the New Year (New Year: refers to the Lunar New Year), with three to five hundred iron coins.' Zen Master Dongshan was very approving after reading it.
Zen Master Qianmu of Qianming (First Successor of Dongshan)
Zen Master Qianmu of Qianming in Yuezhou, asked Zen Master Dongshan: 'What is it like when the loom stops and the appreciation ends?' Zen Master Dongshan said: 'Puppets playing at the bottom of the water.' Zen Master Mu asked: 'Who is the viewer?'
玩者。洞山曰。停機罷賞者。師曰。恁么則知音不和也。洞山曰。知音底事作么生。師曰。大盡三十日。洞山曰。未在更道。師曰。某甲合吃。和尚手中痛棒。洞山休去。
西峰云豁禪師(清涼明法嗣)
吉州西峰云豁禪師。郡之曾氏子。早扣諸方。晚見清涼問。佛未出世時如何。清涼曰。云遮海門樹。曰出世后如何。清涼曰。擘破鐵圍山。師于言下大悟。清涼印可之。
南嶽下九世
洞山曉聰禪師(文殊真法嗣)
瑞州洞山曉聰禪師。遊方時在云居。作燈頭見僧說。四州大聖。近在揚州。出現有設。問曰。既是泗州大聖為甚麼。卻向揚州出現。師曰。君子愛財取之以道。后僧舉似蓮華峰祥庵主。庵主大驚曰。雲門兒孫猶在。中夜望雲居拜之○師嘗負柴上山。路逢一僧問。山上有柴。何故向山下擔柴。師放柴于地曰。會么。曰不會。師曰。我要燒(石林鞏頌云。柴火煎熬擔在身。相逢狹路不堪論。淡煙落日青山外。滿地難收刀斧痕)○師手植萬松于東嶺。而恒誦金剛般若經。山中人。因名其嶺曰金剛。方植松而寶禪師至。時親自五祖來。師問。上嶺一句作么生道。寶曰。氣急殺人。師拄钁。呵曰。從何得此。隨語生解阿。師見問上嶺便言氣急。佛法卻成流佈。寶請代語。師曰。氣喘殺
【現代漢語翻譯】 現代漢語譯本 學僧問道：『停機罷賞』（比喻停止一切思慮和分別）是什麼意思？ 洞山禪師說：『停機罷賞』。 學僧說：『那麼就是知音不和了。』 洞山禪師問：『知音的事情該怎麼做？』 學僧說：『大盡三十日。』（指農曆大月有三十天） 洞山禪師說：『還沒有說到點子上，再說。』 學僧說：『我應該吃和尚手中的痛棒。』 洞山禪師沉默不語。
西峰云豁禪師（清涼文益禪師的法嗣）
吉州西峰云豁禪師，是郡里曾氏的兒子。早年參訪各方禪師，後來拜見清涼文益禪師，清涼文益禪師問：『佛未出世時是什麼樣子？』 清涼文益禪師說：『云遮海門樹。』 云豁禪師問：『出世后是什麼樣子？』 清涼文益禪師說：『擘破鐵圍山。』 云豁禪師在這些話下大悟。清涼文益禪師認可了他的開悟。
南嶽下九世
洞山曉聰禪師（文殊真禪師的法嗣）
瑞州洞山曉聰禪師，遊方時在云居山。做燈頭時，看見僧人說：『泗州大聖（僧伽大師的別稱），最近在揚州出現，設有齋會。』 學僧問道：『既然是泗州大聖，為什麼卻在揚州出現？』 曉聰禪師說：『君子愛財，取之以道。』 後來，這個僧人把這件事告訴了蓮華峰祥庵主。祥庵主非常驚訝地說：『雲門宗的兒孫還在啊！』於是在半夜朝著云居山的方向拜了拜。 曉聰禪師曾經揹著柴上山，路上遇到一個僧人問：『山上本來就有柴，為什麼還要從山下背柴上山？』 曉聰禪師把柴放在地上說：『會么？』 僧人說：『不會。』 曉聰禪師說：『我要燒。』（石林鞏頌說：柴火煎熬擔在身，相逢狹路不堪論。淡煙落日青山外，滿地難收刀斧痕。） 曉聰禪師親手在東嶺種植了萬棵松樹，並且經常誦讀《金剛般若經》。山中的人，因此把這個山嶺叫做金剛嶺。正在種松樹的時候，寶禪師到了，當時親自從五祖寺來。 曉聰禪師問：『上嶺一句怎麼說？』 寶禪師說：『氣急殺人。』 曉聰禪師拄著鋤頭，呵斥道：『從哪裡得到這種，隨著言語而生出解釋的說法啊！』曉聰禪師見人問上嶺的事情，就說氣急，佛法卻變成了流佈。寶禪師請曉聰禪師代為說法，曉聰禪師說：『氣喘殺。』
【English Translation】 English version A monk asked: 'What is 'stopping the loom and ceasing the reward' (a metaphor for ceasing all thoughts and discriminations)?' Dongshan said: 'Stopping the loom and ceasing the reward.' The monk said: 'Then the connoisseurs are not in harmony.' Dongshan asked: 'What should be done about the connoisseur's affair?' The monk said: 'The big month has thirty days.' (referring to the lunar month with thirty days) Dongshan said: 'You haven't hit the point yet, say it again.' The monk said: 'I deserve to eat the painful stick in the monk's hand.' Dongshan remained silent.
Zen Master Yunhuo of Xifeng (a Dharma heir of Qingliang Wenyi)
Zen Master Yunhuo of Xifeng in Jizhou was a son of the Zeng family in the prefecture. He visited various Zen masters in his early years, and later met Qingliang Wenyi, who asked: 'What is it like when the Buddha has not yet appeared in the world?' Qingliang Wenyi said: 'Clouds cover the trees at the sea gate.' Yunhuo asked: 'What is it like after he appears in the world?' Qingliang Wenyi said: 'Split open the Iron Ring Mountain.' Yunhuo had a great enlightenment under these words. Qingliang Wenyi approved of his enlightenment.
Ninth Generation under Nanyue
Zen Master Xiaocong of Dongshan (a Dharma heir of Wenshu Zhen)
Zen Master Xiaocong of Dongshan in Ruizhou was at Yunju Mountain during his pilgrimage. When working as a lamp attendant, he saw a monk saying: 'The Great Sage of Sizhou (another name for Sangha), recently appeared in Yangzhou, and a vegetarian feast is set up.' The monk asked: 'Since it is the Great Sage of Sizhou, why does he appear in Yangzhou?' Xiaocong said: 'A gentleman loves wealth, he obtains it through proper means.' Later, this monk told this matter to Abbot Xiang of Lotus Peak. Abbot Xiang was very surprised and said: 'The descendants of the Yunmen sect are still here!' So he bowed towards the direction of Yunju Mountain in the middle of the night. Zen Master Xiaocong once carried firewood up the mountain. On the way, he met a monk who asked: 'There is already firewood on the mountain, why do you carry firewood up the mountain from below?' Xiaocong put the firewood on the ground and said: 'Do you understand?' The monk said: 'I don't understand.' Xiaocong said: 'I want to burn it.' (Shilin Gongsong said: Firewood is suffering to carry on the body, meeting on a narrow road is unbearable to discuss. Faint smoke and setting sun outside the green mountains, it is difficult to collect the traces of knives and axes on the ground.) Zen Master Xiaocong personally planted ten thousand pine trees on the East Ridge and often recited the Diamond Sutra. The people in the mountains, therefore, called this ridge the Diamond Ridge. While planting pine trees, Zen Master Bao arrived, who came personally from the Fifth Ancestor Temple. Xiaocong asked: 'How do you say a phrase about ascending the ridge?' Zen Master Bao said: 'Breathlessly killing people.' Xiaocong held his hoe and scolded: 'Where did you get this kind of saying that arises with words and explanations!' Seeing someone ask about ascending the ridge, Xiaocong said breathlessly, but the Buddha-dharma became widespread. Zen Master Bao asked Xiaocong to speak on his behalf, and Xiaocong said: 'Breathlessly panting.'
人○師一日不安。上堂辭眾。述法身頌曰。參禪學道莫茫茫。問透法身北斗藏。余今老倒尪羸甚。見人無力得商量。唯有钁頭知我意。栽松時覆上金剛。言訖而寂。
雪竇重顯禪師(智門祚法嗣)
明州雪竇重顯禪師。遂寧府李氏子。橫經講席。究理窮玄。詰問鋒馳。機辯無敵。咸知法器。僉指南遊。首造智門。即伸問曰。不起一念。云何有過。智門召師近前。師才近前。智門以拂子驀口打。師擬開口。智門又打。師豁然開悟○洞山聰禪師。每新到參便問。溈山水牯牛意作么生。對者多不契洞山旨。師到亦如前問。師曰。作後人標榜。洞山擬道。師以坐具。拂一下便行。洞山曰。且來上座。師曰。未參堂○師到大龍。為知客。一日問曰。語者默者不是。非語非默更非。總是總不是。拈卻大用現前。時人知有。未審大龍如何。大龍曰。子有如是見解。師曰。這老漢瓦解冰消。大龍曰。放你三十棒。師禮拜歸眾。大龍卻喚適來。問話底僧來。師便出。大龍曰。老僧因甚麼瓦解冰消。師曰。轉見敗闕。大龍作色曰。叵耐叵耐。師休去。后舉似南嶽雅和尚。雅曰。大龍何不與本分草料。師曰。和尚更須行腳○寶華侍者來看師。師問。寶華多少眾。侍者曰。不勞和尚如此。師曰。我好好問。爾𨁝跳作甚麼。侍者曰。
【現代漢語翻譯】 現代漢語譯本： 人○師有一天身體不適，於是登上法堂向大眾告別，並講述了法身頌，說道：『參禪學道不要茫茫然，要問透法身的奧秘，它就藏在北斗星中。我如今老邁衰弱得很，想找人商量都無力氣。只有鋤頭最瞭解我的心意，栽松樹的時候，時不時地登上金剛山。』說完就寂滅了。
雪竇重顯禪師（智門祚的法嗣）
明州雪竇重顯禪師，是遂寧府李家的兒子。他精通儒家經典，深入研究玄理，辯論時鋒芒畢露，機智敏捷無人能敵。大家都知道他是佛法之器，一致建議他南遊求法。他首先拜訪了智門禪師，隨即提問道：『不起一個念頭，怎麼會有過失呢？』智門禪師叫他走近前來，他剛一走近，智門禪師就用拂塵朝他臉上打去。他剛要開口，智門禪師又打了一下。他因此豁然開悟。○洞山聰禪師，每次有新來參禪的人，就問：『溈山的水牯牛是什麼意思？』回答的人大多不符合洞山禪師的旨意。雪竇重顯禪師來后，洞山禪師也像先前一樣提問。雪竇重顯禪師回答說：『這是在為後人樹立標榜。』洞山禪師正要說話，雪竇重顯禪師拿起坐具，拂了一下就走了。洞山禪師說：『且慢，上座。』雪竇重顯禪師說：『還沒參堂呢。』○雪竇重顯禪師來到大龍禪師處，擔任知客。有一天，他問道：『說也不是，不說也不是，既不是說也不是不說也不是，總是也不是總不是，撇開這些，大用就在眼前顯現，世人知道有這個，不知道大龍禪師您是怎麼看的？』大龍禪師說：『你有這樣的見解。』雪竇重顯禪師說：『這老漢已經瓦解冰消了。』大龍禪師說：『放你三十棒。』雪竇重顯禪師禮拜后回到大眾中。大龍禪師卻叫道：『剛才問話的僧人過來。』雪竇重顯禪師便走了出來。大龍禪師說：『老僧我因什麼瓦解冰消了？』雪竇重顯禪師說：『更加顯得敗壞缺失。』大龍禪師變了臉色說：『真可惡，真可惡。』雪竇重顯禪師就離開了。後來他把這件事告訴了南嶽雅和尚，雅和尚說：『大龍禪師為什麼不給他本分的草料呢？』雪竇重顯禪師說：『和尚您更需要去行腳參訪。』○寶華侍者來看望雪竇重顯禪師，雪竇重顯禪師問：『寶華有多少僧眾？』侍者說：『不用和尚您這樣操心。』雪竇重顯禪師說：『我好好地問你，你跳腳做什麼？』侍者說：
【English Translation】 English version: Master Ren○ felt unwell one day. He ascended the Dharma hall to bid farewell to the assembly, reciting a verse on the Dharmakaya (Dharma body, the ultimate nature of reality): 'Practicing Chan (Zen) and learning the Way, don't be aimless. Inquire thoroughly into the Dharmakaya, it is hidden in the Big Dipper. I am now old and very weak, I have no strength to discuss with people. Only the hoe knows my mind, when planting pine trees, I sometimes ascend Mount Vajra (Diamond Mountain, symbolizing indestructibility).' Having spoken, he passed away.
Chan Master Xuedou Chongxian (a Dharma heir of Zhimenzuo)
Chan Master Xuedou Chongxian of Mingzhou, was a son of the Li family of Suining Prefecture. He was versed in Confucian classics, deeply studied profound principles, his questioning was sharp, and his eloquence was unmatched. Everyone knew he was a vessel of the Dharma, and they all suggested he travel south to seek the Dharma. He first visited Zhimenzuo, and immediately asked: 'If not a single thought arises, how can there be fault?' Zhimenzuo called the master to come closer. As soon as the master approached, Zhimenzuo struck him in the face with a whisk. As the master was about to speak, Zhimenzuo struck him again. The master suddenly awakened. ○ Chan Master Dongshan Cong, whenever a new arrival came to visit, would ask: 'What is the meaning of Guishan's water buffalo?' Most of those who answered did not accord with Dongshan's intention. When the master arrived, he was asked the same question. The master said: 'Creating a standard for later generations.' As Dongshan was about to speak, the master flicked his sitting cloth and left. Dongshan said: 'Wait, venerable.' The master said: 'I haven't attended the hall yet.' ○ The master arrived at Dalong's place and served as the guest prefect. One day, he asked: 'Speaking is not it, silence is not it, neither speaking nor silence is not it, everything is not it, everything is not it. Putting these aside, the great function manifests before us. People know there is this, I don't know how Dalong sees it?' Dalong said: 'You have such a view.' The master said: 'This old man has crumbled and melted away.' Dalong said: 'Give you thirty blows.' The master bowed and returned to the assembly. Dalong then called out: 'The monk who asked the question earlier, come here.' The master then came out. Dalong said: 'Why did the old monk crumble and melt away?' The master said: 'It only reveals more ruin and deficiency.' Dalong changed his expression and said: 'Outrageous, outrageous.' The master left. Later, he told this to Nanyue Ya, who said: 'Why didn't Dalong give him his due fodder?' The master said: 'Venerable, you need to travel and visit more.' ○ Attendant Baohua came to see the master. The master asked: 'How many monks are there at Baohua?' The attendant said: 'You don't need to worry about that, venerable.' The master said: 'I'm asking you nicely, why are you jumping around?' The attendant said:
也不得放過。師曰。真師子兒。喫茶了。師把住曰。適來得恁么無禮。侍者擬議。被師一掌曰。歸去分明。舉似寶華○宗首座到。方擬人事。師約住曰。既知信之。韜略便須拱手歸降。宗曰。今日敗闕。師曰。劍刃未施。賊身已露。宗曰。氣急殺人。師曰。敗將不斬。宗曰是。師曰。禮拜著。宗曰。三十年後。有人舉在。師曰。已放你過○修撰曾會居士。天禧間。守池州。一日會於景德寺。引中庸大學參。以楞嚴符宗門語句質師。師曰。這個尚不與教乘。合況中庸大學。邪學士要徑捷理會此事。乃彈指一下曰。但恁么薦取。曾於言下領旨。天聖初。曾守四明。以書幣迎。師補雪竇既至。曾曰。某近與清長老。商量趙州勘婆子話。未審端的有勘破處也無。師曰。清長老道個甚麼。曾曰。又與么去也。師曰。清長老。且放過一著。學士還知天下。衲僧出這婆子。圈䙡不得么。曾曰。這裡別有個道處。趙州若不勘破。婆子一生受屈。師曰。勘破了也。曾大笑。
云蓋繼鵬禪師(智門祚法嗣)
潭州云蓋繼鵬禪師。初謁雙泉雅禪師。雅令克侍者。示以芭蕉拄杖話。經久無省發。一日雅向火次。師侍立。雅忽問。拄杖子話。試舉來。與子商量。師擬舉。雅拈火箸便𢷾。師豁然大悟。
北禪智賢禪師(福嚴雅法
【現代漢語翻譯】 現代漢語譯本 也不得放過。師父說：『真是獅子之子。』（然後）喫茶了。師父抓住（那人）說：『剛才怎麼這麼無禮？』侍者剛要說話，被師父一掌打了一下，說：『回去好好想想，告訴寶華。』宗首座到了，剛要行禮，師父制止他說：『既然知道相信（這個道理），韜略就應該拱手歸降。』宗說：『今天失敗了。』師父說：『劍刃還沒用上，賊身已經暴露。』宗說：『氣急殺人。』師父說：『敗將不斬。』宗說是。師父說：『禮拜吧。』宗說：『三十年後，有人會提起這件事。』師父說：『已經放你過去了。』 修撰曾會居士，在天禧年間（1017-1021年）守衛池州。一天在景德寺會見（禪師），引用《中庸》、《大學》來參與，用《楞嚴經》的符和宗門語句來質問師父。師父說：『這個尚且不符合教義，更何況《中庸》、《大學》？』邪學士想要快速理解這件事，於是彈指一下說：『只要這樣領會就行了。』曾（會居士）在言下領悟了旨意。天聖初年（1023年），曾（會居士）守衛四明，用書信和禮物迎接（師父）。師父補位雪竇后，曾（會居士）說：『我最近和清長老商量趙州勘婆子的話，不知道到底有沒有勘破之處？』師父說：『清長老說了什麼？』曾（會居士）說：『又這樣過去了。』師父說：『清長老，且放過一著。學士難道不知道天下衲僧都無法擺脫這個婆子的圈套嗎？』曾（會居士）說：『這裡另有一種說法，趙州如果不勘破，婆子一生都受委屈。』師父說：『已經勘破了。』曾（會居士）大笑。 云蓋繼鵬禪師(智門祚法嗣) 潭州云蓋繼鵬禪師，最初拜見雙泉雅禪師。雅禪師讓克侍者用芭蕉拄杖的話來開示他，很久都沒有領悟。一天，雅禪師在烤火，師父侍立在旁。雅禪師忽然問：『拄杖子的話，試著說來，我和你商量。』師父剛要說，雅禪師拿起火箸就打。師父豁然大悟。 北禪智賢禪師(福嚴雅法)
【English Translation】 English version Nor should (they) be let go. The master said, 'Truly a lion's son.' (Then) drank tea. The master grabbed (him) and said, 'How could you be so rude just now?' The attendant was about to speak when the master slapped him and said, 'Go back and think it over carefully, and tell Baohua.' Chief Zong arrived, and was about to perform the ritual greeting when the master stopped him and said, 'Since you know and believe (this principle), your strategies should be surrendered.' Zong said, 'Today I have failed.' The master said, 'The sword has not been used, but the thief's body is already exposed.' Zong said, 'Anxious to death.' The master said, 'A defeated general is not killed.' Zong said, 'Yes.' The master said, 'Worship.' Zong said, 'Thirty years later, someone will mention this.' The master said, 'I have already let you pass.' Scholar Zeng Hui, during the Tianxi period (1017-1021 AD), guarded Chizhou. One day, he met (the master) at Jingde Temple, citing 'The Doctrine of the Mean' and 'The Great Learning' to participate, and using the talismans of the 'Surangama Sutra' and Zen phrases to question the master. The master said, 'This does not even conform to the teachings, let alone 'The Doctrine of the Mean' and 'The Great Learning'?' The wicked scholar wanted to quickly understand this matter, so he snapped his fingers and said, 'Just understand it like this.' Zeng (Scholar Zeng Hui) understood the meaning in his words. At the beginning of the Tiansheng period (1023 AD), Zeng (Scholar Zeng Hui) guarded Siming, and welcomed (the master) with letters and gifts. After the master took the position at Xuedou, Zeng (Scholar Zeng Hui) said, 'I recently discussed the words of Zhaozhou examining the old woman with Elder Qing, and I don't know if there is any place to examine it?' The master said, 'What did Elder Qing say?' Zeng (Scholar Zeng Hui) said, 'It's gone like this again.' The master said, 'Elder Qing, let it go for now. Does the scholar not know that the monks in the world cannot escape the old woman's trap?' Zeng (Scholar Zeng Hui) said, 'There is another saying here, if Zhaozhou does not examine it, the old woman will be wronged for her whole life.' The master said, 'It has already been examined.' Zeng (Scholar Zeng Hui) laughed loudly. Zen Master Jigeng Jipeng of Yungai (Successor of Zhimen Zuo) Zen Master Jigeng Jipeng of Yungai in Tanzhou, first visited Zen Master Shuangquan Ya. Zen Master Ya asked the attendant Ke to enlighten him with the story of the plantain staff, but he did not understand for a long time. One day, Zen Master Ya was roasting fire, and the master was standing by. Zen Master Ya suddenly asked, 'The story of the staff, try to say it, and I will discuss it with you.' As soon as the master was about to speak, Zen Master Ya picked up the fire chopsticks and hit him. The master suddenly realized. Zen Master Zhixian of Beichan (Dharma of Fuyan Ya)
嗣)
潭州北禪智賢禪師。歲夜小參曰。年窮歲盡無可與。諸人分歲老僧烹。一頭露地白牛。炊黍米飯。煮野菜羹。燒榾柮火。大家吃了。唱村田樂。何故免見倚他門戶。傍地墻剛。被時人喚作郎。便下座。歸方丈。至夜深。維那入方丈。問訊曰。縣裡有公人。到勾和尚。師曰。作甚麼維那。曰道和尚宰牛。不納皮角。師遂捋下頭帽。擲在地上。維那便拾去。師跳下禪床。攔胸擒住叫曰。賊賊。維那將帽子。覆師頂曰。天寒且還和尚。師呵呵大笑。維那便出去。時法昌為侍者。師顧法昌曰。這公案作么生。法昌曰。潭州紙貴。一狀領過。
開先善暹禪師(德山遠法嗣)
廬山開先善暹禪師。臨江軍人也。參德山見。德山上堂。顧視大眾曰。師子顰呻。像王回顧。師忽有省。入室陳所解。德山曰。子作么生會。師回顧曰。後園驢吃草。德山然之。后至雪竇。雪竇與語。喜其超暹目曰。海上橫行暹道者。
南嶽下十世
云居曉舜禪師(洞山聰法嗣)
南康軍云居曉舜禪師。瑞州人也。參洞山。一日如武昌行乞。首謁劉居士。師時年少。不知其飽參。頗易之。居士曰。老漢有一問。若相契即開䟽。如不契即請還山。遂問。古鏡未磨時如何。師曰。黑似漆。居士曰。磨后如何。師曰。照
【現代漢語翻譯】 現代漢語譯本 潭州北禪智賢禪師。歲末小參時說：『一年到頭，沒什麼可給你們的。老僧我來給大家分歲。殺一頭露天放養的白牛，煮些黍米飯，做些野菜羹，燒些木柴火，大家吃了，唱些鄉間的歌謠。』為什麼呢？免得你們去依靠別人家的門戶，或者在墻邊偷偷摸摸。被人叫做『郎』。說完便下座，回到方丈室。到了深夜，維那進入方丈室，稟告說：『縣裡的公人來了，要拘捕和尚。』禪師問：『做什麼？』維那說：『說和尚宰牛，不交納皮角。』禪師於是摘下頭上的帽子，扔在地上。維那便撿起帽子走了。禪師跳下禪床，攔胸抓住維那叫道：『賊！賊！』維那將帽子蓋在禪師頭上說：『天冷，還是還給和尚吧。』禪師哈哈大笑。維那便出去了。當時法昌擔任侍者。禪師看著法昌說：『這樁公案，你覺得怎麼樣？』法昌說：『潭州紙貴，我全部承擔下來。』 開先善暹禪師（德山遠法嗣） 廬山開先善暹禪師，臨江軍人。參拜德山，德山禪師上堂，環顧大眾說：『獅子發出呻吟，像王回顧。』善暹禪師忽然有所領悟，進入方丈室陳述自己的理解。德山禪師問：『你是怎麼理解的？』善暹禪師回頭說：『後園的驢在吃草。』德山禪師認可了他的理解。後來到了雪竇寺，雪竇禪師與他交談，很欣賞他的超脫，稱讚他說：『海上橫行，善暹道者。』 南嶽下十世 云居曉舜禪師（洞山聰法嗣） 南康軍云居曉舜禪師，瑞州人。參拜洞山禪師。一天，他像在武昌一樣去乞食，首先拜訪了劉居士。曉舜禪師當時年紀還小，不知道劉居士已經飽參，有些輕視他。劉居士說：『老漢我有一個問題，如果能契合，我就打開齋飯；如果不契合，就請你回山。』於是問道：『古鏡未磨時如何？』曉舜禪師說：『黑似漆。』居士問：『磨后如何？』曉舜禪師說：『照。』
【English Translation】 English version Chan Master Zhixian of Beichan Temple in Tanzhou. During the year-end small assembly, he said: 'As the year ends, there's nothing I can give you all. I, the old monk, will divide the year for everyone. Slaughter a white ox raised in the open, cook some sorghum rice, make some wild vegetable soup, burn some firewood, and everyone eat it.' Why? To avoid you relying on other people's doors or sneaking around by the walls. Being called 'young master'. After speaking, he stepped down from the seat and returned to his abbot's room. Late at night, the director entered the abbot's room and reported: 'The county officials have arrived to arrest the monk.' The Chan Master asked: 'What for?' The director said: 'They say the monk slaughtered an ox and didn't hand over the hide and horns.' Thereupon, the Chan Master took off his hat and threw it on the ground. The director picked up the hat and left. The Chan Master jumped down from the meditation bed, grabbed the director by the chest, and shouted: 'Thief! Thief!' The director placed the hat on the Chan Master's head and said: 'It's cold, I'll return it to the monk.' The Chan Master laughed heartily. The director then left. At that time, Fachang was serving as an attendant. The Chan Master looked at Fachang and said: 'What do you think of this case?' Fachang said: 'Paper is expensive in Tanzhou, I'll take full responsibility.' Chan Master Shanxian of Kaixian (Successor of Deshan Yuan) Chan Master Shanxian of Kaixian Temple on Mount Lu, was a native of Linjiang Commandery. He visited Deshan. Deshan gave a lecture, looking at the assembly and saying: 'The lion groans, the elephant king looks back.' Shanxian suddenly had an awakening and entered the abbot's room to explain his understanding. Deshan asked: 'How do you understand it?' Shanxian looked back and said: 'The donkey in the back garden is eating grass.' Deshan approved of his understanding. Later, he arrived at Xuedou Temple, and Xuedou spoke with him, admiring his transcendence, and praised him, saying: 'Roaming freely on the sea, the Daoist Shanxian.' Tenth Generation Below Nanyue Chan Master Xiaoshun of Yunju (Successor of Dongshan Cong) Chan Master Xiaoshun of Yunju in Nankang Commandery, was a native of Ruizhou. He visited Chan Master Dongshan. One day, he went begging for food as he did in Wuchang, first visiting Layman Liu. Chan Master Xiaoshun was young at the time and, unaware that Layman Liu had already attained deep understanding, somewhat looked down on him. Layman Liu said: 'I, the old man, have a question. If it aligns, I will open the vegetarian meal; if it doesn't align, I will ask you to return to the mountain.' Thereupon, he asked: 'What is it like when an ancient mirror is not yet polished?' Chan Master Xiaoshun said: 'Black as lacquer.' The layman asked: 'What is it like after polishing?' Chan Master Xiaoshun said: 'Shining.'
天照地。居士長揖曰。且請上人還山。拂袖入宅。師懡㦬即還洞山。洞山問其故。師具言其事。洞山曰。你問我。我與你道。師理前問。洞山曰。此去漢陽不遠。師進后語。洞山曰。黃鶴樓前鸚鵡洲。師于言下大悟○上堂。諸方有弄蛇頭。撥虎尾跳大海。劍刃里藏身。云居這裡。寒天熱水洗腳。夜間脫襪打睡。早朝旋打行纏。風吹籬倒。喚人夫。劈篾縛起○翠巖真點胸。常罵師說無事禪。石霜永和尚。令人傳語曰。舜在洞山。悟古鏡因緣。豈是說無事禪。你罵他自失卻一隻眼。師聞之作頌曰。云居不會禪。洗腳上床眠。冬瓜直儱侗。瓠子曲彎彎。永和尚。亦作頌曰。石霜不會禪。洗腳上床眠。枕子撲落地。打破常住磚。
佛日契嵩禪師(洞山聰法嗣)
杭州佛日契嵩禪師。藤州鐔津李氏子。十九遊方。遍參知識。得法于洞山。師夜則頂戴觀音像。而誦其號。必滿十萬乃寢。作原教論十餘萬言。后居永安蘭若。著禪門定祖圖傳法正宗記輔教編上進。仁宗覽之加嘆。付傳法院編次入藏。下詔褒寵。賜號明教。宰相韓琦。大參歐陽修。皆延見而尊禮之。洎東還熙寧四年六月四日。晨興寫偈曰。后夜月初明。吾今喜獨行。不學大梅老。貪隨鼯鼠聲。至中夜而化。
太守許式(洞山聰法嗣)
洪州太守
【現代漢語翻譯】 現代漢語譯本 天照地。一位居士深深作揖說：『請上人還是回山裡去吧。』說完拂袖走入宅內。禪師感到慚愧，便返回洞山。洞山問他緣故，禪師如實相告。洞山說：『你問我，我來告訴你。』禪師重複之前的提問。洞山說：『此去漢陽不遠。』禪師進一步追問。洞山說：『黃鶴樓前鸚鵡洲。』禪師在言語之下大悟。 禪師上堂說法：『各處禪師有弄蛇頭、撥虎尾、跳大海、劍刃里藏身的本領。云居這裡，寒天用熱水洗腳，夜間脫襪睡覺，早晨起來又忙著打綁腿。風吹倒了籬笆，叫來鄰居，劈開竹子捆起來。』 翠巖真禪師常常責罵禪師說的是無事禪。石霜永和尚讓人傳話說：『舜在洞山，領悟古鏡因緣，難道是說無事禪嗎？你罵他，自己反而失去了一隻眼睛。』禪師聽後作頌說：『云居不會禪，洗腳上床眠。冬瓜直愣愣，葫蘆曲彎彎。』永和尚也作頌說：『石霜不會禪，洗腳上床眠。枕頭掉在地上，打破常住的磚。』
佛日契嵩禪師（洞山聰的法嗣）
杭州佛日契嵩禪師，是藤州鐔津李氏之子。十九歲開始遊歷四方，遍參各位知識淵博的禪師，最終在洞山處得法。禪師晚上會頭頂觀音像，誦唸觀音菩薩的名號，必定滿十萬遍才睡覺。他寫作了十餘萬字的《原教論》，後來居住在永安蘭若，撰寫了《禪門定祖圖》、《傳法正宗記》、《輔教編》並上呈朝廷。宋仁宗（1010年-1063）覽閱后大加讚賞，交給傳法院編次入藏，並下詔褒獎，賜號『明教』。宰相韓琦、大參歐陽修都曾接見並尊敬地對待他。熙寧四年（1071）六月初四，禪師將要東歸，早晨起來寫下偈語說：『后夜月初明，吾今喜獨行。不學大梅老，貪隨鼯鼠聲。』到了半夜就圓寂了。
太守許式（洞山聰的法嗣）
洪州太守
【English Translation】 English version One day, the master was in a certain place. A layman bowed deeply and said, 'Please, Master, return to the mountain.' He then turned and entered his house. The master felt ashamed and returned to Dongshan. Dongshan asked him the reason, and the master told him everything. Dongshan said, 'You ask me, and I will tell you.' The master repeated his previous question. Dongshan said, 'Hanyang is not far from here.' The master pressed further. Dongshan said, 'Parrot Isle in front of Yellow Crane Tower.' The master had a great enlightenment upon hearing these words. The master ascended the hall and said, 'Zen masters everywhere have the ability to play with snake heads, poke tiger tails, jump into the sea, and hide in the edge of a sword. Here at Yunju, we wash our feet with hot water in cold weather, take off our socks to sleep at night, and hurriedly wrap our leggings in the morning. When the wind blows down the fence, we call the neighbor to split bamboo and tie it up.' Zen Master Cuiyan Zhen often scolded the master for preaching 'no-matter Zen'. Yong, the abbot of Shishuang, sent a message saying, 'Shun at Dongshan understood the cause and condition of the ancient mirror. How can this be called 'no-matter Zen'? You scold him, but you have lost one of your eyes.' Upon hearing this, the master composed a verse: 'Yunju doesn't understand Zen, washes feet and goes to bed. The winter melon is straight and dull, the gourd is curved and bent.' Abbot Yong also composed a verse: 'Shishuang doesn't understand Zen, washes feet and goes to bed. The pillow falls to the ground, breaking the brick of the monastery.'
Zen Master Qisong of Fori (Dharma heir of Dongshan Cong)
Zen Master Qisong of Fori Monastery in Hangzhou was the son of the Li family of Tan Jin, Tengzhou. At the age of nineteen, he traveled far and wide, visiting various knowledgeable Zen masters, and finally attained the Dharma at Dongshan. At night, the master would place a statue of Guanyin on his head and chant the name of Guanyin Bodhisattva, always completing one hundred thousand recitations before sleeping. He wrote over ten thousand words in 'On the Origin of the Teachings' (Yuan Jiao Lun). Later, he resided at Yongan Lanruo, where he wrote 'Diagram of Establishing the Ancestors of the Zen School' (Chanmen Dingzu Tu), 'Records of the Orthodox Lineage of Dharma Transmission' (Chuanfa Zhengzong Ji), and 'Auxiliary Teachings' (Fojiao Bian), which he presented to the court. Emperor Renzong (1010-1063) of the Song Dynasty read them with great admiration, ordered the Chuanfa Academy to compile and include them in the Tripitaka, and issued an edict praising him, bestowing upon him the title 'Mingjiao'. Prime Minister Han Qi and Grand Councilor Ouyang Xiu both received him and treated him with respect. On the fourth day of the sixth month of the fourth year of Xining (1071), as the master was about to return east, he arose in the morning and wrote a verse: 'The moon is bright in the night, I am happy to walk alone now. I will not be like old Damei, greedily following the sound of flying squirrels.' He passed away in the middle of the night.
Prefect Xu Shi (Dharma heir of Dongshan Cong)
Prefect of Hongzhou
許式。參洞山。得正法眼。一日與泐潭澄。上藍溥坐次。澄問。聞郎中道。夜坐連雲石。春栽帶雨松。當時答洞山甚麼話。公曰。今日放衙早。澄曰。聞答泗州大聖。在揚州出現底是否。公曰。別點茶來。澄曰。名不虛傳。公曰。和尚早晚回山。澄曰。今日被上藍覷破溥。便喝。澄曰。須是你始得。公曰。不奈船何打破戽斗。
育王懷璉禪師(泐潭澄法嗣)
明州育王山懷璉大覺禪師。漳州龍溪陳氏子。一日洗面。潑水于地。微有省發。即慕參尋。遠造泐潭法席。投機印可。師事之十餘年○皇祐中。仁廟召對化成殿。問佛法大意。賜號大覺禪師。后遣中使。問曰。才去豎拂人立難當。師即以頌回進曰。有節非干竹。三星偃月宮。一人居日下。弗與眾人同。帝覽大悅。既而遣使。賜龍腦缽。師謝恩罷捧缽曰。吾法以壞色衣以瓦鐵食此缽非法。遂焚之。中使回奏。上加嘆不已。
令滔首座(泐潭澄法嗣)
令滔首座。久參泐潭。泐潭因問。祖師西來。單傳心印。直指人心。見性成佛。子作么生會。師曰。某甲不會。泐潭曰。子未出家時。作個甚麼。師曰牧牛。泐潭曰。作么生牧。師曰。早朝騎出去。晚后復騎歸。泐潭曰。子大好不會。師于言下。大悟遂成。頌曰。放卻牛繩便出家。剃除鬚髮著袈
【現代漢語翻譯】 現代漢語譯本 許式禪師參學于洞山良價禪師（807-869），領悟了正法眼藏（Dharmacakṣus）。一天，他和泐潭澄禪師、上藍溥禪師一起坐著。澄禪師問道：『聽說郎中（指許式禪師）說過：『夜晚坐于連雲石上，春天栽種帶著雨水的松樹。』當時你用什麼話回答洞山禪師？』許式禪師說：『今天放衙早。』澄禪師說：『聽說你回答泗州大聖（僧伽大師的俗稱）在揚州出現的事情，是真的嗎？』許式禪師說：『另外點茶來。』澄禪師說：『名不虛傳。』許式禪師說：『和尚早晚回山？』澄禪師說：『今天被上藍溥禪師看破了。』溥禪師便喝斥一聲。澄禪師說：『必須是你才行。』許式禪師說：『不奈船何，打破戽斗。』
育王懷璉禪師（泐潭澄禪師的法嗣）
明州育王山懷璉大覺禪師，是漳州龍溪陳氏之子。一天洗臉，把水潑在地上，略有所悟，便開始四處參訪，遠道來到泐潭澄禪師的道場，得到澄禪師的認可。侍奉澄禪師十餘年。皇祐年間（1049-1054），仁宗皇帝召見懷璉禪師于化成殿，詢問佛法大意，賜號『大覺禪師』。後來派遣中使，問道：『才去豎拂人立難當。』懷璉禪師便作頌回進：『有節非干竹，三星偃月宮。一人居日下，弗與眾人同。』皇帝看后非常高興。不久又派遣使者，賜予龍腦缽。懷璉禪師謝恩完畢，拿著缽說：『我的佛法以壞色衣為衣，以瓦鐵為食，此缽不合法。』於是焚燒了龍腦缽。中使回去稟報，皇帝更加歎賞不已。
令滔首座（泐潭澄禪師的法嗣）
令滔首座，跟隨泐潭澄禪師很久。泐潭澄禪師問道：『祖師西來，單傳心印，直指人心，見性成佛，你作何理解？』令滔首座說：『我不會。』泐潭澄禪師說：『你未出家時，做什麼的？』令滔首座說：『牧牛。』泐潭澄禪師說：『怎麼牧？』令滔首座說：『早晨騎出去，晚上又騎回來。』泐潭澄禪師說：『你真好不會。』令滔首座在言下大悟，於是作頌說：『放卻牛繩便出家，剃除鬚髮著袈裟。』
【English Translation】 English version Venerable Xu, after studying with Dongshan Liangjie (807-869), attained the Right Dharma Eye (Dharmacakṣus). One day, he was sitting with Chan Master Letan Cheng and Shanglan Pu. Cheng asked, 'I heard Langzhong (referring to Venerable Xu) say: 'Sitting on the Lianyun Stone at night, planting pine trees with rain in spring.' What did you say to Dongshan at that time?' Venerable Xu said, 'Today I left the office early.' Cheng said, 'I heard that you answered about the appearance of the Great Sage of Sizhou (popular name of Saṃghāṭa) in Yangzhou, is it true?' Venerable Xu said, 'Bring some more tea.' Cheng said, 'The name is not in vain.' Venerable Xu said, 'When will the monk return to the mountain?' Cheng said, 'Today I was seen through by Shanglan Pu.' Pu then shouted. Cheng said, 'It must be you.' Venerable Xu said, 'What can be done about the boat, breaking the water scoop.'
Chan Master Huailian of Mount Yuwang (Dharma heir of Letan Cheng)
Chan Master Huailian Dajue of Mount Yuwang in Mingzhou, was a son of the Chen family of Longxi, Zhangzhou. One day, while washing his face, he splashed water on the ground and had a slight awakening. He then began to seek teachers everywhere, traveling far to the monastery of Letan Cheng, where he was approved by Cheng. He served Cheng for more than ten years. During the Huangyou period (1049-1054), Emperor Renzong summoned Chan Master Huailian to the Huacheng Hall and asked about the main idea of the Buddha Dharma, bestowing upon him the title 'Dajue Chan Master'. Later, he sent an envoy, asking: 'Cai qu shu fu ren li nan dang.' Chan Master Huailian then composed a verse and presented it: 'Having joints but not bamboo, three stars in the crescent moon palace. One person lives under the sun, not the same as everyone else.' The emperor was very pleased after reading it. Soon after, he sent an envoy again, bestowing a dragon brain bowl. Chan Master Huailian thanked him and, holding the bowl, said: 'My Dharma takes broken-colored robes as clothing and earthenware and iron as food. This bowl is not in accordance with the Dharma.' So he burned the dragon brain bowl. The envoy returned to report, and the emperor sighed in admiration even more.
Chief Seat Lingtao (Dharma heir of Letan Cheng)
Chief Seat Lingtao followed Letan Cheng for a long time. Letan Cheng asked: 'The Patriarch came from the West, transmitting the mind seal alone, directly pointing to the human mind, seeing one's nature and becoming a Buddha, how do you understand this?' Chief Seat Lingtao said, 'I don't understand.' Letan Cheng said, 'What did you do before you left home?' Chief Seat Lingtao said, 'Herding cattle.' Letan Cheng said, 'How did you herd?' Chief Seat Lingtao said, 'Riding out in the morning and riding back in the evening.' Letan Cheng said, 'You are really good at not understanding.' Chief Seat Lingtao had a great awakening upon hearing this, and then composed a verse saying: 'Releasing the cow rope, I left home, shaving my head and beard, and wearing the kasaya.'
裟。有人問。我西來意。拄杖橫挑。啰哩啰。
玉泉承皓禪師(北塔廣法嗣)
荊門軍玉泉承皓禪師。眉州丹棱人也。遊方參北塔。發明心要。得大自在三昧。制犢鼻裈書。歷代祖師名字。乃曰。唯有文殊普賢較些子。且書于帶上。故叢林目為皓布裈。有鄉僧亦效之。師見而詬曰。汝具何道理。敢以為戲事耶。嘔血無及耳。尋于鹿門。如所言而逝○張無盡。奉使京西南路。就謁之。致開法于郢州大陽。時谷隱主者。私為之喜。師受請升座曰。某在谷隱十年。不曾飲谷隱一滴水。嚼穀隱一粒米。汝若不會來大陽。為汝說破。攜拄杖下座。傲然而去○師示法身頌曰。一夜雨霶烹。打倒蒲萄棚。知事頭首。行者人力。拄底拄撐底。撐撐撐拄拄。到天明依舊可憐生。
天衣義懷禪師(雪竇顯法嗣)
越州天衣義懷禪師。永嘉樂清陳氏子也。天聖中。試經得度。謁金鑾善葉。縣省皆蒙印可。遂由洛抵龍門。復至都下。忽遇言法華拊。師背曰云門。臨濟去。及至姑蘇。禮明覺于翠峰。明覺問。汝名甚麼。曰義懷。明覺曰。何不名懷義曰。當時致得。明覺曰。誰為汝立名。曰受戒來十年。矣明覺曰。汝行腳費卻多少草鞋。曰和尚莫瞞人好。明覺曰。我也沒量罪過。汝也沒量罪過。你作么生。師無語。明覺打
【現代漢語翻譯】 現代漢語譯本 裟（梵語，指袈裟）。有人問：『達摩祖師西來（從印度到中國）的真正意圖是什麼？』（禪師）拄著禪杖，橫著挑起，口中念著：『啰哩啰（無意義的音節，表示禪意）。』
玉泉承皓禪師（屬於北塔廣法一脈）
荊門軍玉泉承皓禪師，是眉州丹棱人。他四處遊歷參訪，在北塔處開悟，明白了心的重要，獲得了大自在三昧（一種禪定境界）。他製作了犢鼻裈（一種短褲），並在上面寫了歷代祖師的名字，還說：『只有文殊菩薩和普賢菩薩稍微強一些。』並且把這些字寫在褲腰帶上，所以叢林中人稱他為『皓布裈』。有個鄉下的僧人也效仿他，承皓禪師看見后責罵他說：『你有什麼道理，竟敢把這件事當成玩笑？』（如果這樣做）嘔血也來不及了！不久之後，他在鹿門去世，正如他所說的那樣。（公元紀年不詳）張無盡奉命出使京西南路，特地去拜訪他，邀請他到郢州大陽開法。當時谷隱的主事者私下裡為此高興。承皓禪師接受邀請升座說法，說：『我在谷隱住了十年，不曾飲谷隱一滴水，嚼穀隱一粒米。你如果不會，我來到大陽，就為你說明白。』說完，拿著禪杖下座，傲然而去。承皓禪師還寫了一首法身頌：『一夜雨滂霈，打倒葡萄棚。知事頭首，行者人力，拄底拄，撐底撐，撐撐撐，拄拄拄，到天明依舊可憐生。』
天衣義懷禪師（屬於雪竇顯一脈）
越州天衣義懷禪師，是永嘉樂清陳氏之子。天聖年間（1023-1032），通過考試成為僧人。拜謁金鑾善葉，縣裡和省里都得到了認可。於是從洛陽到龍門，又到了都城。忽然遇到一個說《法華經》的人，義懷禪師背誦了雲門宗和臨濟宗的語句來應對。到了姑蘇，在翠峰拜見明覺禪師。明覺問：『你叫什麼名字？』答：『義懷。』明覺說：『為什麼不叫懷義？』答：『當時致得（得到這個名字）。』明覺說：『誰為你取的名字？』答：『受戒來十年了。』明覺說：『你行腳費了多少草鞋？』答：『和尚最好不要欺騙人。』明覺說：『我也沒量罪過，你也沒量罪過，你怎麼樣？』義懷禪師無語。明覺打了他。
【English Translation】 English version Śā (Sanskrit for '袈裟', Kasaya, monastic robe). Someone asked: 'What is the true intention of Bodhidharma's coming from the West (India to China)?' (The Zen master) held up his staff horizontally and chanted: 'Luō lī luō (meaningless syllables, expressing Zen meaning).'
Zen Master Cheng Hao of Yuquan (belonging to the lineage of Guangfa of Beita)
Zen Master Cheng Hao of Yuquan in Jingmen Army was a native of Danleng in Meizhou. He traveled around to visit and study, and he attained enlightenment at Beita, understood the importance of the mind, and obtained the Great Freedom Samadhi (a state of meditative concentration). He made a犢鼻裈 (犢鼻裈,犢鼻裈dú bí kūn, a type of short pants), and wrote the names of the past patriarchs on it, and said: 'Only Mañjuśrī Bodhisattva and Samantabhadra Bodhisattva are slightly stronger.' And he wrote these words on his waistband, so people in the monastic community called him 'Hao Bukun'. A monk from the countryside also imitated him. Zen Master Cheng Hao saw this and scolded him, saying: 'What principle do you have that you dare to treat this as a joke?' (If you do this) it will be too late to vomit blood! Soon after, he passed away at Lumen, just as he had said. (Year of death unknown) Zhang Wujin was sent as an envoy to Jingxi South Road and made a special trip to visit him, inviting him to open a Dharma assembly at Dayang in Yingzhou. At that time, the person in charge of Guyin was secretly happy about this. Zen Master Cheng Hao accepted the invitation and ascended the seat to give a Dharma talk, saying: 'I have lived in Guyin for ten years, and I have never drunk a drop of water from Guyin, nor have I chewed a grain of rice from Guyin. If you don't understand, I have come to Dayang to explain it to you.' After speaking, he took his staff and left proudly. Zen Master Cheng Hao also wrote a verse on the Dharmakaya (Dharmakaya, the body of the Buddha's teachings): 'One night the rain poured down, knocking down the grape trellis. The head of affairs, the strength of the practitioners, propping and supporting, propping and supporting, propping and propping, supporting and supporting, by dawn it is still a pitiful sight.'
Zen Master Yihuai of Tianyi (belonging to the lineage of Xuedou Xian)
Zen Master Yihuai of Tianyi in Yuezhou was the son of the Chen family of Yueqing in Yongjia. During the Tiansheng period (1023-1032), he passed the examination and became a monk. He visited Jinluan Shanye, and both the county and the province approved of him. So he went from Luoyang to Longmen, and then to the capital. Suddenly he met someone who spoke about the Lotus Sutra, and Zen Master Yihuai recited the words of the Yunmen and Linji sects in response. When he arrived in Gusu, he visited Zen Master Mingjue at Cuifeng. Mingjue asked: 'What is your name?' He replied: 'Yihuai.' Mingjue said: 'Why not call yourself Huaiyi?' He replied: 'I got this name at that time.' Mingjue said: 'Who gave you this name?' He replied: 'It has been ten years since I was ordained.' Mingjue said: 'How many straw sandals have you worn out on your travels?' He replied: 'It is best if the abbot does not deceive people.' Mingjue said: 'I have immeasurable sins, and you also have immeasurable sins, what are you going to do?' Zen Master Yihuai was speechless. Mingjue hit him.
曰。脫空謾語漢。出去入室次。明覺曰。恁么也不得。不恁么也不得。恁么不恁么總不得。師擬議。明覺又打出。如是者數四。尋為水頭因汲水折擔。忽悟作投機偈曰。一二三四五六七。萬仞峰頭獨足立。驪龍頷下奪明珠。一言勘破維摩詰。明覺聞。拊幾稱善後。七坐道場。化行海內。嗣法者甚眾○上堂。雁過長空。影沉寒水。雁無遺蹤之意。水無留影之心。若能如是。方解向異類中。行不用續。鳧截鶴夷岳盈壑。放行也百丑千拙。收來也攣攣拳拳。用之則敢與八大龍王鬥富。不用都來不直半分錢參○室中問。僧無手人能行拳。無舌人解言語。忽然無手人打。無舌人無舌人。道個甚麼。又曰。蜀魄連宵叫。鵽鳭終夜啼。圓通門大啟。何事隔雲泥。
水月惠金典座(雪竇顯法嗣)
平江府水月寺惠金典座。依明覺于雪竇。聞舉須彌山話默有契。一日欲往訊遇之殿軒。明覺問。汝名甚麼。曰惠金。明覺曰。阿誰惠汝金。曰容少間去方丈致謝。明覺曰。即今聻。曰這裡容和尚不得。
法昌倚遇禪師(北禪賢法嗣)
洪州法昌倚遇禪師。漳州林氏子。自受具遊方名著叢席。浮山遠和尚。嘗指謂人曰。此後學行腳樣子也參北禪。北禪問。近離甚處。師曰福嚴。北禪曰。思大鼻孔長多少。師曰。與和尚當
【現代漢語翻譯】 現代漢語譯本： （僧人）說：『脫離空無的虛假言語，進入（實有）的房間。』明覺（禪師）說：『這樣也不行，那樣也不行，這樣那樣都不行。』禪師（惠金典座）正要思量，明覺又打了他出去。像這樣反覆幾次。後來（惠金典座）擔任水頭（負責取水），因為汲水時扁擔折斷，忽然領悟，作投機偈說：『一二三四五六七，萬仞峰頭獨足立。驪龍（一種神龍）頷下奪明珠，一言勘破維摩詰（一位在家菩薩）。』明覺聽了，拍著桌子稱讚，之後（惠金典座）在七個道場說法，教化傳遍海內。繼承他佛法的人很多。 （明覺禪師）上堂說法：『雁飛過長空，影子沉入寒水。雁沒有留下痕跡的想法，水沒有留下影子的心思。如果能像這樣，才能理解在不同種類中行走，不用繼續（造作）。野鴨截斷鶴的腿，小山丘填滿大山谷。放開時百般醜陋千般笨拙，收回來時蜷縮成一團。用它時敢於與八大龍王比富，不用時一文不值。』參！ 室內問話：『沒有手的人能打拳，沒有舌頭的人能說話。忽然沒有手的人打，沒有舌頭的人...沒有舌頭的人，說什麼？』又說：『蜀魄（杜鵑鳥）連夜叫，鵽鳭（一種鳥）整夜啼。圓通門大開，為何被雲霧塵土阻隔？』
水月惠金典座（雪竇顯禪師的法嗣）
平江府水月寺惠金典座，跟隨明覺禪師在雪竇山。聽到（明覺禪師）講須彌山（佛教中的聖山）的話，默默地有所領悟。一天，（惠金典座）想要去請教，在殿軒遇到（明覺禪師）。明覺問：『你叫什麼名字？』（惠金典座）說：『惠金。』明覺說：『誰惠給你金子？』（惠金典座）說：『容我稍後去方丈室致謝。』明覺說：『現在呢？』（惠金典座）說：『這裡容不下和尚。』
法昌倚遇禪師（北禪賢禪師的法嗣）
洪州法昌倚遇禪師，是漳州林氏的兒子。自從受戒后遊歷四方，名聲顯赫。浮山遠和尚曾經指著他告訴別人說：『這位後學是行腳僧的樣子。』（倚遇禪師）參拜北禪（賢禪師）。北禪問：『最近從哪裡來？』（倚遇禪師）說：『福嚴。』北禪說：『思大（禪師）的鼻孔有多長？』（倚遇禪師）說：『和尚的鼻孔有多長，（思大禪師）的鼻孔就有多長。』
【English Translation】 English version: (The monk) said: 'Escape from empty, false words and enter the (real) room.' Mingjue (Zen Master) said: 'That won't do, this won't do, neither that nor this will do.' The Zen master (Huijin, the cook) was about to ponder when Mingjue struck him and drove him out. This happened several times. Later, (Huijin) was in charge of water (responsible for fetching water), and because the carrying pole broke while drawing water, he suddenly realized and composed a verse of sudden enlightenment: 'One, two, three, four, five, six, seven, standing alone on the peak of ten thousand ren (a unit of length). Snatching the bright pearl from under the jaw of the black dragon (a mythical dragon), one word exposes Vimalakirti (a lay bodhisattva).' Mingjue heard this, clapped the table and praised him. Afterwards, (Huijin) preached in seven monasteries, and his teachings spread throughout the country. Many people inherited his Dharma. (Mingjue Zen Master) ascended the hall to preach: 'The wild goose flies across the long sky, its shadow sinks into the cold water. The wild goose has no intention of leaving a trace, and the water has no intention of keeping the shadow. If you can be like this, you can understand walking among different kinds, without continuing (to create). The duck cuts off the crane's leg, and the small hill fills the big valley. When released, it is a hundred times ugly and a thousand times clumsy; when retracted, it is curled up into a ball. When used, it dares to compete with the Eight Great Dragon Kings in wealth; when not used, it is not worth half a cent.' Participate! In the room, he asked: 'A person without hands can box, and a person without a tongue can speak. Suddenly, a person without hands strikes, and a person without a tongue... a person without a tongue, what does he say?' He also said: 'The Shu soul (cuckoo bird) cries all night, and the zhuyao (a kind of bird) chirps all night. The gate of perfect penetration is wide open, why is it blocked by clouds and dust?'
Huijin, the cook of Shuiyue Temple (Dharma heir of Zen Master Xuedou Xian)
Huijin, the cook of Shuiyue Temple in Pingjiang Prefecture, followed Zen Master Mingjue at Xuedou Mountain. Hearing (Zen Master Mingjue) talk about Mount Sumeru (the sacred mountain in Buddhism), he silently had some understanding. One day, (Huijin) wanted to ask for instruction and met (Zen Master Mingjue) in the hall. Mingjue asked: 'What is your name?' (Huijin) said: 'Huijin.' Mingjue said: 'Who gave you gold?' (Huijin) said: 'Allow me to go to the abbot's room later to express my thanks.' Mingjue said: 'Now?' (Huijin) said: 'There is no room for a monk here.'
Zen Master Yiyu of Fachang Temple (Dharma heir of Zen Master Beichan Xian)
Zen Master Yiyu of Fachang Temple in Hongzhou was the son of the Lin family in Zhangzhou. Since being ordained, he traveled around and became famous. Abbot Fushan Yuan once pointed at him and said to others: 'This junior is the image of a traveling monk.' (Yiyu Zen Master) visited Beichan (Zen Master Xian). Beichan asked: 'Where did you come from recently?' (Yiyu Zen Master) said: 'Fuyan.' Beichan said: 'How long is Si Da's (Zen Master's) nose?' (Yiyu Zen Master) said: 'How long is the abbot's nose, that's how long (Si Da Zen Master's) nose is.'
時見底一般。北禪曰。汝道我見時長多少。師曰。和尚大似不曾到福嚴。北禪曰。學語之流。又問。來時馬大師安樂否。師曰安樂。北禪曰。向汝道甚麼。師曰。教和尚莫亂統。北禪曰。念汝新到不能打得你。師曰。某甲亦放和尚過茶罷。北禪問。鄉里甚處。師曰漳州。北禪曰。三平在彼作甚麼。師曰。說禪說道。北禪曰。年多少。師曰。與露柱齊年。北禪曰。有露柱且從。無露柱年多少。師曰。無露柱一年也不少。北禪曰。夜半放烏雞。師留北禪最久。於是師資敲唱。妙出一時。晚至西山眷雙嶺。深邃棲息三年○師在雙嶺。受法昌請。與英勝二首座。相別曰。三年聚首。無事不知。檢點將來。不無滲漏。以拄杖畫一畫曰。這個即且止宗門事作么生。英曰。須彌安鼻孔。師曰。恁么則臨崖看滸眼。特地一場愁。英曰。深沙努眼睛。師曰。爭奈聖凡無異路。方便有多門。英曰。鐵蛇鉆不入。師曰。這般漢有甚共語處。英曰。自緣根力淺。莫怨太陽春。卻畫一畫曰。宗門事且止這個事作么生。師便掌。英曰。這漳州子。莫無去就。師曰。你這般見解不打。更待何時又打。英曰。也是老僧招得○上堂。法昌今日開爐。行腳僧無一個。唯有十八高人。緘口圍爐打坐。不是規矩嚴難。免見諸人話墮。直饒口似秤錘。未免燈籠勘破
【現代漢語翻譯】 現代漢語譯本 有時（智慧）的顯現就像看到井底一樣。（北禪）問道：『你說我見到（真理）的時間有多長？』（三平義忠）回答說：『和尚您好像沒到過福嚴。』（北禪）說：『這是學人說的話。』又問：『來的時候，馬大師（馬祖道一）安樂嗎？』（三平義忠）回答說：『安樂。』（北禪）問：『（馬祖道一）跟你說了什麼？』（三平義忠）回答說：『教和尚您不要胡亂統攝。』（北禪）說：『念你新來，不能打你。』（三平義忠）說：『我也放和尚您過去喝茶吧。』 （北禪）問：『家鄉是哪裡？』（三平義忠）回答說：『漳州。』（北禪）問：『三平（三平義舉）在那裡做什麼？』（三平義忠）回答說：『說禪說道。』（北禪）問：『年齡多大？』（三平義忠）回答說：『和露柱（石柱）一樣大。』（北禪）說：『有露柱且不論，沒有露柱的話，年齡多大？』（三平義忠）回答說：『沒有露柱，一年也不會少。』（北禪）說：『夜半放烏雞。』（三平義忠）留下北禪最久。於是師徒之間相互敲打唱和，妙趣橫生。晚上到西山眷雙嶺，在那裡深邃地棲息了三年。 （三平義忠）在雙嶺，接受法昌的邀請，與英勝二位首座告別說：『三年聚首，無事不知，但仔細檢查起來，不免有所疏漏。』用拄杖畫了一畫說：『這個且止住，宗門（禪宗）的事該怎麼做？』英（英勝首座）說：『須彌山（佛教中的聖山）安在鼻孔里。』（三平義忠）說：『這樣就像臨崖看水，徒增一場愁緒。』英（英勝首座）說：『深沙神（佛教護法神）怒目圓睜。』（三平義忠）說：『爭奈聖凡沒有不同的道路，方便法門卻有很多。』英（英勝首座）說：『鐵蛇也鉆不進去。』（三平義忠）說：『這種人有什麼好說的。』英（英勝首座）說：『只因自己根基淺薄，不要抱怨太陽的溫暖。』又畫了一畫說：『宗門的事且止住，這件事該怎麼做？』（三平義忠）便打了他一掌。英（英勝首座）說：『這漳州人，莫非沒有去處？』（三平義忠）說：『你這種見解不打，更待何時又打？』英（英勝首座）說：『也是老僧自找的。』 上堂說法，（三平義忠）說：『法昌今天開爐（比喻開始說法），行腳僧沒有一個，只有十八位高人，緘口不語，圍爐打坐。不是規矩嚴厲難以遵守，而是爲了避免諸位落入言語的陷阱。縱然口如秤錘般能言善辯，也難免被燈籠（比喻禪宗的智慧）勘破。』
【English Translation】 English version Sometimes (wisdom)'s manifestation is like seeing the bottom of a well. Bei Chan (North Chan) said, 'How long do you say I have seen (the truth)?' The master (Sanping Yizhong) replied, 'Venerable monk, it seems you have never been to Fuyan.' Bei Chan said, 'These are the words of a learner.' He then asked, 'When you came, was Great Master Ma (Mazu Daoyi) at peace?' The master replied, 'At peace.' Bei Chan asked, 'What did (Mazu Daoyi) say to you?' The master replied, 'He told the venerable monk not to indiscriminately govern.' Bei Chan said, 'Considering you are newly arrived, I cannot hit you.' The master said, 'I will also let the venerable monk pass to have tea.' Bei Chan asked, 'Where is your hometown?' The master replied, 'Zhangzhou.' Bei Chan asked, 'What is Sanping (Sanping Yiju) doing there?' The master replied, 'Speaking of Chan and expounding the Way.' Bei Chan asked, 'How old are you?' The master replied, 'The same age as the dew pillar (stone pillar).' Bei Chan said, 'If there is a dew pillar, then we won't discuss it. If there is no dew pillar, how old are you?' The master replied, 'Without a dew pillar, not a year less.' Bei Chan said, 'Releasing a black chicken in the middle of the night.' The master kept Bei Chan the longest. Thus, the master and disciple engaged in mutual probing and chanting, creating wonderful moments. In the evening, he went to Xishan Juan Shuangling, where he deeply resided for three years. While at Shuangling, the master (Sanping Yizhong), upon receiving an invitation from Fachang, bid farewell to the two head monks, Yingsheng. He said, 'We have gathered for three years, knowing everything, but upon careful examination, there are bound to be omissions.' He drew a line with his staff and said, 'Let's stop here for now. What should be done about the affairs of the Chan school (Zen school)?' Ying (Head Monk Yingsheng) said, 'Mount Sumeru (the sacred mountain in Buddhism) rests in the nostril.' The master said, 'That's like looking at the water from a cliff, only adding to the sorrow.' Ying (Head Monk Yingsheng) said, 'The Sand Demon (a Buddhist protector deity) glares with wide eyes.' The master said, 'But the path of the saint and the ordinary are not different; there are many expedient means.' Ying (Head Monk Yingsheng) said, 'Even an iron snake cannot penetrate it.' The master said, 'What is there to say to such a person?' Ying (Head Monk Yingsheng) said, 'Only because my own roots are shallow, do not blame the warmth of the sun.' He drew another line and said, 'Let's stop with the affairs of the Chan school for now. What should be done about this matter?' The master then slapped him. Ying (Head Monk Yingsheng) said, 'This Zhangzhou fellow, does he have nowhere to go?' The master said, 'If I don't hit you with such understanding, when else should I hit you?' Ying (Head Monk Yingsheng) said, 'It is also what the old monk brought upon himself.' Ascending the hall to preach, (Sanping Yizhong) said, 'Fachang is opening the furnace (metaphor for starting to preach) today. Not a single traveling monk is here, only eighteen eminent people, keeping their mouths shut, sitting around the furnace in meditation. It is not that the rules are strict and difficult to follow, but to avoid everyone falling into the trap of words. Even if the mouth is as eloquent as a steelyard, it is still inevitable to be seen through by the lantern (metaphor for the wisdom of Chan Buddhism).'
。不知道絕功勛。妄自修因證果。喝曰。但能一念回光。定脫三乘羈鎖○師與感首座。歲夜吃湯次。感曰。昔日北禪分歲。曾烹露地白牛。和尚今夜分歲。有何施設。師曰。臘雪連山白。春風透戶寒。感曰。大眾吃個甚麼。師曰。莫嫌冷淡無滋味。一飽能消萬劫饑。感曰。未審是甚麼人置辦。師曰。無慚愧漢。來處也不知○英勝二首座。到山相訪。英曰。和尚尋常。愛點檢諸方。今日因甚麼。卻來古廟裡。作活計。師曰。打草祇要蛇驚師。曰莫涂糊人好。師曰。你又刺頭入膠盆作甚麼。英曰。古人道。我見兩個泥牛斗入海。所以住此山。未審和尚見個甚麼。師曰。你他時異日。有把茆蓋頭人。或問。你作么生祇對。英曰。山頭不如嶺尾。師曰。你且道。還當得住山事也無。英曰。使钁不及拖犁。師曰。還曾夢見古人么。英曰。和尚作么生。師展兩手。英曰。鰕跳不出鬥。師曰。休將三寸燭。擬比太陽輝。英曰。爭奈公案見在。師曰。亂統禪和。如麻似粟○師栽松次。黃龍南禪師至。南曰。小院子栽許多松作么。師曰。臨濟道底。曰栽得多少。師曰。但見猿啼鶴宿。聳漢侵云。南指石曰。這裡何不栽。師曰。功不浪施。曰也知無下手處。師指石上松曰。從何處得來。南大笑曰。蒼天蒼天。乃作偈曰。頭戴華巾離少室。手
【現代漢語翻譯】 現代漢語譯本 不知道究竟的功勛，卻妄自修行，想要證得阿羅漢果位。於是大喝一聲說：『只要能夠一念之間迴光返照，必定能夠脫離聲聞乘、緣覺乘、菩薩乘這三乘的束縛。』
溈山靈佑禪師與感首座在除夕夜一起吃湯圓時，感首座問道：『過去北禪寺在除夕分歲時，曾經烹煮露天放養的白牛。和尚您今晚分歲，有什麼安排呢？』溈山禪師回答說：『臘月的雪連線著山巒一片潔白，春風吹進屋裡，感到陣陣寒意。』感首座問：『大眾吃些什麼呢？』溈山禪師說：『不要嫌棄清淡沒有滋味，只要吃飽了就能消除萬劫的飢餓。』感首座問：『不知道是誰來置辦這些呢？』溈山禪師說：『真是個不知慚愧的傢伙，連東西是從哪裡來的都不知道。』
英首座和勝首座到溈山拜訪。英首座問道：『和尚您平時喜歡評論各方禪師的說法，今天為什麼卻來到這古廟裡，做這些日常的活計呢？』溈山禪師說：『撥動草叢，只是爲了驚動蛇。』英首座說：『最好不要迷惑人。』溈山禪師說：『你又何必自己把刺頭伸進膠盆裡呢？』英首座說：『古人說，我看見兩頭泥牛互相爭鬥，然後一起掉進大海里。所以我才住在這座山裡。不知道和尚您看見了什麼？』溈山禪師說：『你將來有一天，會有用茅草蓋屋的人，或者會有人問你，你打算怎麼回答？』英首座說：『山頭不如山嶺的尾端。』溈山禪師說：『你且說說看，還能擔當得起住持這座山的大事嗎？』英首座說：『用鋤頭不如用犁。』溈山禪師說：『還曾經在夢裡見到古人嗎？』英首座問：『和尚您怎麼說？』溈山禪師張開雙手。英首座說：『小蝦跳不出鬥。』溈山禪師說：『不要用三寸長的蠟燭，去和太陽的光輝相比。』英首座說：『可是公案就在眼前啊。』溈山禪師說：『那些胡亂參禪的和尚，多得像麻和粟一樣。』
溈山禪師正在種松樹，黃龍南禪師來到。黃龍南禪師問道：『在這小院子里種這麼多松樹做什麼？』溈山禪師說：『這是臨濟宗的作風。』黃龍南禪師問：『種了多少？』溈山禪師說：『只見猿猴啼叫，仙鶴棲息，高聳入雲。』黃龍南禪師指著石頭說：『這裡為什麼不種？』溈山禪師說：『功夫不白費。』黃龍南禪師說：『也知道無從下手。』溈山禪師指著石頭上的松樹說：『從哪裡得來的？』黃龍南禪師大笑著說：『蒼天啊蒼天。』於是作偈說：『頭戴華麗的頭巾離開少室山，手』 不知道絕功勛：不知道最終的功績在哪裡。 妄自修因證果：胡亂地修行，想要證得阿羅漢果位。 三乘：聲聞乘(Śrāvakayāna)，緣覺乘(Pratyekabuddhayāna)，菩薩乘(Bodhisattvayāna)。 北禪分歲：指北禪寺在除夕夜的活動。 露地白牛：指在露天放養的白牛。 臨濟：臨濟宗，禪宗五家之一。 少室：少室山，位於河南省，是禪宗祖庭少林寺所在地。
【English Translation】 English version Not knowing the ultimate merit, they presumptuously cultivate causes, seeking to attain the fruit of Arhatship. He shouts, 'If one can but turn the light inward in a single thought, one will surely escape the bonds of the Three Vehicles (Triyāna).'
When Master Weishan Lingyou (溈山靈佑) and Chief Seat Gan (感) were eating Tangyuan (湯圓, sweet rice balls) on New Year's Eve, Gan asked, 'In the past, Beichan Monastery (北禪寺) celebrated the New Year by cooking a white ox raised in the open. What arrangements does the Abbot have for celebrating the New Year tonight?' Master Weishan replied, 'The New Year's snow connects the mountains in whiteness, the spring breeze penetrates the house with cold.' Gan asked, 'What will the assembly eat?' Master Weishan said, 'Do not dislike the blandness and lack of flavor; a full meal can dispel the hunger of myriad kalpas.' Gan asked, 'I wonder who prepared these?' Master Weishan said, 'A shameless fellow who doesn't even know where things come from.'
Chief Seats Ying (英) and Sheng (勝) visited the mountain. Ying asked, 'Abbot, you usually like to comment on the sayings of various masters. Why are you now in this ancient temple, doing these daily chores?' Master Weishan said, 'Stirring the grass is only to startle the snake.' Ying said, 'It's best not to deceive people.' Master Weishan said, 'Why do you stick your thorny head into a glue pot?' Ying said, 'The ancients said, "I saw two mud oxen fighting and entering the sea," so I dwell on this mountain. I wonder what the Abbot has seen?' Master Weishan said, 'In the future, there will be someone living in a thatched hut who may ask you, how will you answer?' Ying said, 'The mountain peak is not as good as the end of the ridge.' Master Weishan said, 'Tell me, can you still bear the great matter of residing on this mountain?' Ying said, 'Using a hoe is not as good as dragging a plow.' Master Weishan said, 'Have you ever dreamed of the ancients?' Ying asked, 'What does the Abbot say?' Master Weishan spread out his hands. Ying said, 'A shrimp cannot jump out of a dipper.' Master Weishan said, 'Do not compare a three-inch candle to the sun's radiance.' Ying said, 'But the Koan (公案) is right before us.' Master Weishan said, 'Those Zen monks who practice haphazardly are as numerous as hemp and millet.'
Master Weishan was planting pine trees when Zen Master Huanglong Nan (黃龍南) arrived. Nan asked, 'Why plant so many pine trees in this small courtyard?' Master Weishan said, 'This is the style of the Linji School (臨濟宗).' Nan asked, 'How many have you planted?' Master Weishan said, 'I only see monkeys crying and cranes roosting, soaring into the clouds.' Nan pointed to a stone and asked, 'Why not plant here?' Master Weishan said, 'Effort is not wasted.' Nan said, 'I also know there is no place to start.' Master Weishan pointed to the pine tree on the stone and asked, 'Where did it come from?' Nan laughed loudly and said, 'Heaven, oh heaven!' Then he composed a verse: 'Wearing a splendid turban, I left Shaoshi Mountain (少室山), hand' 三乘 (Triyāna): The Three Vehicles, referring to Śrāvakayāna (聲聞乘), Pratyekabuddhayāna (緣覺乘), and Bodhisattvayāna (菩薩乘). 臨濟宗 (Línjì Zōng): The Linji School, one of the five major schools of Chan Buddhism. 少室山 (Shàoshì Shān): Shaoshi Mountain, located in Henan Province, the location of the Shaolin Monastery, the ancestral home of Chan Buddhism.
攜席帽出長安。鷲峰峰下重相見。鼻孔原來總一般。又畫此<
云居了元禪師(開先暹法嗣)
南康軍云居山了元佛印禪師。饒州浮樑林氏子。感悟夙習。即遍參。尋投機于開先法席。出為宗匠。九坐道場。四眾傾向○一日與學徒入室次。適東坡居士。到面前。師曰。此間無坐榻。居士來此作甚麼。居士曰。暫借佛印。四大為坐榻。師曰。山僧有一問。居士若道得。即請坐道。不得即輸腰下玉帶子。居士欣然曰。便請。師曰。居士適來道。暫借山僧四大為坐榻。祇如山僧四大本空。五陰非有。居士向甚麼處坐。居士不能答。遂留玉帶。師卻贈以雲山衲衣。居士乃作偈曰。百千燈作一燈光。儘是恒沙妙法王。是故東坡不敢惜。借君四大作禪床。病骨難堪玉帶圍。鈍根仍落箭鋒機。會當乞食歌姬院。奪得雲山舊衲衣。此帶閱人如傳舍。流傳到我亦悠哉。錦袍錯落猶相稱。乞與佯狂老萬回。
南嶽下十一世
大梅法英禪師(九峰韶法嗣)
明州大梅法英祖鏡禪師。本郡張氏子。參九峰。九峰見器之。與語若久在叢席。因痛劄之。師領旨○宣和初。敕天下僧尼。為德士。師肆筆解老子詣進。上覽謂近臣曰。法英道德經解。言簡理詣。于古未有。宜賜入道藏流行。明年秋詔復天下僧尼。師獨無改志。至紹興初。晨起戴樺皮。冠披鶴氅。執象簡穿朱履。使擊鼓集眾
【現代漢語翻譯】 現代漢語譯本 云居了元禪師(開先暹法嗣)
南康軍云居山了元佛印禪師，是饒州浮樑人林氏之子。他感悟到前世的習性，於是遍訪名師。後來在開先的門下找到了投機的機會，出山成為一代宗師，曾九次主持道場，四方信眾都傾心歸向。一天，禪師與學徒在室內，適逢東坡居士到來。禪師說：『這裡沒有坐榻，居士來這裡做什麼？』居士說：『暫且借用佛印的四大（地、水、火、風，構成物質世界的四種元素）作為坐榻。』禪師說：『山僧有一個問題，居士如果答得上來，就請坐；答不上來，就輸掉腰下的玉帶子。』居士欣然應允說：『請問吧。』禪師說：『居士剛才說，暫且借用山僧的四大作為坐榻。既然山僧的四大本性是空，五陰（色、受、想、行、識，構成人的五種要素）並非實有，居士要坐在哪裡呢？』居士不能回答，於是留下玉帶。禪師卻回贈他一件雲山衲衣。居士於是作偈說：『百千燈光合成一燈光，全部都是恒河沙數般的妙法之王。因此東坡我不敢吝惜，借用你的四大作為禪床。病弱的身體難以承受玉帶的束縛，遲鈍的根器仍然落在箭鋒般的機鋒之下。我將要到歌姬院乞食，奪回雲山的舊衲衣。這玉帶閱人無數如同驛站，流傳到我這裡也悠然自在。錦袍錯落有致還算相稱，不如贈給佯狂的老萬回。』
南嶽下十一世
大梅法英禪師(九峰韶法嗣)
明州大梅法英祖鏡禪師，是本郡張氏之子。他參訪九峰，九峰認為他是可造之材，與他交談如同他已在叢林中很久一樣，於是痛切地磨礪他，禪師領悟了旨意。宣和年間（1119-1125），朝廷下令天下的僧尼都改為德士。禪師揮筆註解老子，進獻朝廷。皇上看了對近臣說：『法英的《道德經》註解，言簡意賅，前所未有，應該賜予收入道藏流行於世。』第二年秋天，朝廷下詔恢復天下僧尼的身份，禪師唯獨沒有改變志向。到了紹興初年（1131），早晨起來戴著樺樹皮做的帽子，披著鶴氅，拿著象簡，穿著硃紅色的鞋子，敲鼓召集眾人。
【English Translation】 English version Zen Master Yunju Liaoyuan (Successor of Kaixian Qian)
Zen Master Liaoyuan Foyin of Yunju Mountain in Nankang Prefecture was a son of the Lin family of Fuliang in Rao Prefecture. He awakened to his past habits and thus traveled extensively to study. Later, he found an opportunity to connect with Kaixian's teachings and emerged as a master of his generation, presiding over the dharma assembly nine times, with followers from all directions drawn to him. One day, while the Zen master was in the room with his disciples, the layman Dongpo arrived. The Zen master said, 'There is no seat here. What are you doing here, layman?' The layman said, 'I will temporarily borrow Foyin's four elements (earth, water, fire, and wind, the four elements that constitute the material world) as a seat.' The Zen master said, 'This monk has a question. If the layman can answer it, please sit; if not, you must give up the jade belt from your waist.' The layman gladly agreed, saying, 'Please ask.' The Zen master said, 'The layman just said that he would temporarily borrow this monk's four elements as a seat. Since this monk's four elements are inherently empty, and the five skandhas (form, feeling, perception, volition, and consciousness, the five aggregates that constitute a person) are not real, where will the layman sit?' The layman could not answer and thus left the jade belt. The Zen master, in turn, gifted him a Yunshan monastic robe. The layman then composed a verse, saying, 'A hundred thousand lamps become one light, all are the wonderful Dharma Kings of the Ganges sands. Therefore, Dongpo dares not be stingy, borrowing your four elements as a meditation bed. A sick body can hardly bear the jade belt, a dull mind still falls into the trap of sharp wit. I shall beg for food in the courtesan's house, reclaiming the old monastic robe of Yunshan. This belt has seen countless people like a post station, its transmission to me is also leisurely. The brocade robe, though mismatched, is still fitting; I might as well give it to the feigning madman Wan Hui.'
Eleventh Generation under Nanyue
Zen Master Damei Faying (Successor of Jiufeng Shao)
Zen Master Zujing Faying of Damei in Ming Prefecture was a son of the Zhang family of this prefecture. He visited Jiufeng, who considered him a promising talent, and spoke with him as if he had been in the monastic community for a long time, thus sharply honing him. The Zen master understood the meaning. During the Xuanhe era (1119-1125), the court ordered all monks and nuns in the land to become Taoist priests. The Zen master wrote an annotation of Laozi and presented it to the court. The emperor read it and said to his close ministers, 'Faying's annotation of the Dao De Jing is concise and profound, unprecedented in ancient times, and should be granted to be included in the Taoist canon for circulation.' In the autumn of the following year, the court issued an edict restoring the status of monks and nuns throughout the land, but the Zen master alone did not change his mind. By the beginning of the Shaoxing era (1131), he would rise in the morning, wear a birch bark hat, don a crane cloak, hold an ivory tablet, and wear scarlet shoes, drumming to gather the assembly.
升座。召大眾曰。蘭芳春谷菊秋籬。物必榮枯各有時。昔毀僧尼專奉道。后平道佞復僧尼。且道。僧尼形相作么生。復取冠示眾曰。吾頂從來似月圓。雖冠其發不成仙。今朝拋下無遮障。放出神光透碧天。擲之於地。隨易僧服。提鶴氅曰。如來昔日貿皮衣。數載慚將鶴氅披。還我丈夫調御服。須知此物不相宜。擲之。舉象簡曰。為嫌禪板太無端。豈料遭他像簡瞞。今日因何匆放下。普天致仕老仙官。擲之。提朱履曰。達磨攜將一隻歸。兒孫從此赤腳走。借他朱履代麻鞋。休道時難事掣肘。化鵬未遇不如鹍。畫虎不成反類狗。擲之。橫拄杖曰。今朝拄杖化為龍。分破華山千萬重。復倚肩曰。珍重佛心真聖主。好將堯德振吾宗。擲下拄杖。斂目而逝。
慧林圓照禪師(天衣懷法嗣)
東京慧林宗本圓照禪師。常州無錫管氏子。遊方至池陽。謁振宗。振宗舉。天親從彌勒內宮而下。無著問云。人間四百年。彼天為一晝夜。彌勒於一時中。成就五百億天子證無生法忍。未審說甚麼法。天親曰。祇說這個法。如何是這個法。師久而開悟。一日室中問師。即心即佛時如何。曰殺人放火。有甚麼難。於是名播寰宇○元豐五年。神宗召師。為慧林第一祖。對延和殿。問道賜坐。師即跏趺。帝問。卿受業何寺。奏曰。蘇州承
【現代漢語翻譯】 現代漢語譯本 升座。召集大眾說：『蘭花在春天散發芬芳，菊花在秋天的籬笆旁盛開，萬物必然有繁榮和枯萎的時節。過去毀壞僧尼寺廟，專門信奉道教；後來平反道教的奸佞，又恢復僧尼的地位。』那麼，僧尼的形象究竟是什麼樣的呢？ 於是拿起帽子向大眾展示說：『我的頭頂向來像滿月一樣圓潤，即使戴上帽子，頭髮也無法讓我成仙。今天拋下這無遮無攔的帽子，放出神光照透碧藍的天空。』說完將帽子扔在地上，隨即換上僧人的服裝。 拿起鶴氅說：『如來佛祖過去也曾用獸皮換取衣服，多年來慚愧地披著這件鶴氅。現在還我大丈夫調御的僧服，要知道這件衣服實在不適合我。』說完將鶴氅扔掉。 舉起象簡說：『因為嫌棄禪板太過呆板無趣，哪裡料到會被這象簡所欺瞞。今天為何匆忙放下它呢？只因要讓普天下的致仕老仙官們頤養天年。』說完將象簡扔掉。 拿起朱履說：『達摩祖師當年只帶了一隻鞋子回去，他的子孫後代從此都赤腳行走。現在借用這雙朱履來代替麻鞋，不要說時局艱難，事情難以周旋。鯤鵬沒有遇到機會時，還不如一隻鵪鶉；畫虎不成，反而像隻狗。』說完將朱履扔掉。 橫著拄杖說：『今天這根拄杖化為一條龍，劈開了華山千萬重。』又將拄杖靠在肩上說：『珍重啊，佛心真聖主，好好將堯的德行發揚光大，振興我們的宗門。』說完放下拄杖，合上眼睛圓寂了。
慧林圓照禪師（是天衣懷禪師的法嗣）
東京慧林宗本圓照禪師，是常州無錫管氏的兒子。他遊歷四方來到池陽，拜見振宗禪師。振宗禪師舉例說：『天親菩薩從彌勒菩薩的內宮下來，無著菩薩問道：人間四百年，是彼天的一晝夜。彌勒菩薩在一時之中，成就了五百億天子，讓他們證得無生法忍。』不知道彌勒菩薩說了什麼法？天親菩薩說：『只是說了這個法。』什麼是這個法？圓照禪師很久之後才開悟。一天，振宗禪師在室內問圓照禪師：『即心即佛時，會怎麼樣？』圓照禪師回答說：『殺人放火，有什麼難的？』於是圓照禪師的名聲傳遍天下。元豐五年（1082年），宋神宗召見圓照禪師，讓他擔任慧林寺的第一代祖師。在延和殿，皇帝向他問道，並賜予座位。圓照禪師立刻跏趺而坐。皇帝問：『您在哪裡受業？』圓照禪師回答說：『在蘇州承天寺。』
【English Translation】 English version He ascended the seat and addressed the assembly, saying: 'Orchids are fragrant in spring valleys, chrysanthemums bloom by autumn fences. All things must have times of flourishing and decay. In the past, monasteries were destroyed and monks and nuns were persecuted to exclusively venerate Taoism; later, the deceitful followers of Taoism were denounced, and the status of monks and nuns was restored.' Now, what is the true form of monks and nuns? Then, he picked up a hat and showed it to the assembly, saying: 'My head has always been as round as the full moon. Even with a hat, my hair cannot make me an immortal. Today, I cast aside this unrestrictive hat, releasing divine light to illuminate the azure sky.' He threw the hat to the ground and immediately changed into a monk's robe. Picking up a crane cloak, he said: 'The Tathagata once traded animal skin for clothing, and for years I have shamefully worn this crane cloak. Now, return to me the robe of a great, taming man; know that this garment is truly unsuitable for me.' He threw the cloak away. Raising an ivory tablet, he said: 'Because I disliked the meditation board for being too dull, I never expected to be deceived by this ivory tablet. Why do I hastily put it down today? It is to allow all the retired old immortals under heaven to enjoy their old age.' He threw the ivory tablet away. Picking up red shoes, he said: 'Bodhidharma (the founder of Zen Buddhism) took only one shoe back with him, and his descendants have walked barefoot ever since. Now, I borrow these red shoes to replace straw sandals; do not say that times are difficult and things are hard to manage. A Kun (a large legendary bird) that has not encountered its opportunity is not as good as a quail; a tiger painted poorly resembles a dog.' He threw the red shoes away. Holding the staff horizontally, he said: 'Today, this staff transforms into a dragon, splitting Mount Hua (a famous mountain in China) into thousands of layers.' Then, leaning the staff on his shoulder, he said: 'Cherish the true master with the heart of the Buddha, and use the virtue of Yao (a legendary sage king) to revitalize our sect.' He threw down the staff, closed his eyes, and passed away.
Zen Master Huilin Yuanzhao (a Dharma heir of Tianyi Huai)
Zen Master Yuanzhao of Zongben, Huilin Temple in Dongjing (present-day Kaifeng), was a son of the Guan family of Wuxi, Changzhou. He traveled to Chiyang and visited Zen Master Zhenzong. Zen Master Zhenzong cited: 'Bodhisattva Vasubandhu (a famous Buddhist scholar) descended from the inner palace of Maitreya (the future Buddha), and Bodhisattva Asanga (Vasubandhu's brother) asked: Four hundred years in the human realm is one day and night in that heaven. Maitreya Buddha, in one moment, enabled five hundred billion heavenly beings to attain the non-origination forbearance.' What Dharma did Maitreya Buddha preach? Vasubandhu replied: 'He only preached this Dharma.' What is this Dharma?' Zen Master Yuanzhao attained enlightenment after a long time. One day, Zen Master Zhenzong asked Zen Master Yuanzhao in his room: 'What happens when the mind is Buddha?' Zen Master Yuanzhao replied: 'Murder and arson, what is so difficult?' Thus, Zen Master Yuanzhao's fame spread throughout the world. In the fifth year of Yuanfeng (1082 AD) during the reign of Emperor Shenzong of Song, the emperor summoned Zen Master Yuanzhao to serve as the first patriarch of Huilin Temple. In the Yanhe Hall, the emperor questioned him and offered him a seat. Zen Master Yuanzhao immediately sat in the lotus position. The emperor asked: 'At which temple did you receive your training?' Zen Master Yuanzhao replied: 'At Chengtian Temple in Suzhou.'
天永安。帝大悅賜茶。師即舉盞長吸。又蕩而撼之。帝曰。禪宗方興。宜善開導。師奏曰。陛下知有此道。如日照臨。臣豈敢自怠即辭退。帝目送之。謂左右曰。真福慧僧也。
法雲法秀禪師(天衣懷法嗣)
東京法雲寺法秀圓通禪師。秦州隴城辛氏子。先是麥積山老僧。與應干寺魯和尚者善。嘗欲從魯遊方。魯老之既去。緒語曰。他日當尋我竹鋪坡前鐵場嶺下。魯后聞其所俄有兒生。即往觀焉。兒為一笑。三歲愿隨魯歸。遂從魯姓。因聞無為軍鐵佛寺懷禪師法席之盛。徑往參謁。懷問曰。座主講甚麼經。師曰華嚴。曰華嚴以何為宗。師曰。法界為宗。曰法界以何為宗。師曰。以心為宗。曰心以何為宗。師無對。懷曰。毫𨤲有差。天地懸隔。汝當自看。必有發明。后聞僧舉。白兆參報慈。情未生時如何。報慈曰隔。師忽大悟。直詣方丈。陳其所證。懷曰。汝真法器。吾宗異日。在汝行矣。
侍郎楊杰居士(天衣懷法嗣)
禮部楊杰居士。字次公。號無為。歷參諸名宿。晚從天衣游。天衣每引老龐機語。令研究深造。后奉祠泰山一日雞一鳴。睹日如盤涌。忽大悟。乃別有男不婚有女不嫁之偈曰。男大須婚。女長須嫁。討甚閑工夫。更說無生話。書以寄天衣。天衣稱善○會芙蓉楷禪師。公曰。與
【現代漢語翻譯】 現代漢語譯本： 天聖某年（1023-1032年），皇帝非常高興，賜茶。禪師接過茶盞，長長地吸了一口，又晃動茶盞。皇帝說：『禪宗正在興起，應該好好開導。』禪師奏道：『陛下知道有這種道理，就像太陽照耀一樣，臣怎麼敢懈怠？』隨即告辭退下。皇帝目送他離開，對左右的人說：『真是個有福慧的僧人啊。』 法雲法秀禪師（天衣懷法嗣） 東京法雲寺法秀圓通禪師，是秦州隴城辛氏的兒子。先前是麥積山的老僧，與應干寺的魯和尚交好。曾經想跟隨魯和尚遊方，魯和尚將要離去時，留下話語說：『將來應該到竹鋪坡前鐵場嶺下找我。』魯和尚後來聽說他所住的地方有嬰兒出生，就前去觀看。嬰兒對他一笑。三歲時，願意跟隨魯和尚回去。於是跟隨魯和尚姓魯。後來聽說無為軍鐵佛寺懷禪師的法席非常興盛，直接前去參拜。懷禪師問道：『座主講什麼經？』禪師說《華嚴經》。懷禪師說：『《華嚴經》以什麼為宗？』禪師說：『以法界為宗。』懷禪師說：『法界以什麼為宗？』禪師說：『以心為宗。』懷禪師說：『心以什麼為宗？』禪師無言以對。懷禪師說：『稍微有一點差錯，天地就相隔遙遠。你應該自己去看，必定會有所發明。』後來聽到僧人說，白兆參報慈，情未生時如何？報慈說『隔』。禪師忽然大悟，直接到方丈室，陳述他所證悟的。懷禪師說：『你真是個法器，我的宗派將來，要靠你來發揚光大了。』 侍郎楊杰居士（天衣懷法嗣） 禮部侍郎楊杰居士，字次公，號無為。歷來參訪過許多名宿，晚年跟隨天衣禪師遊學。天衣禪師常常引用老龐的機鋒話語，讓他研究深入。後來在泰山奉祠，一天雞叫的時候，看到太陽像盤子一樣涌出，忽然大悟。於是寫了一首男不婚女不嫁的偈語說：『男大須婚，女長須嫁，討甚閑工夫，更說無生話。』寫好后寄給天衣禪師，天衣禪師稱讚他。曾經會見芙蓉楷禪師，楊杰居士說：
【English Translation】 English version: In a certain year of the Tiansheng era (1023-1032 AD), the Emperor was greatly pleased and bestowed tea. The Chan master took the teacup, took a long sip, and then shook it. The Emperor said, 'The Chan sect is flourishing, and it should be well guided.' The Chan master replied, 'Your Majesty knows this principle, like the sun shining, how dare I be negligent?' Then he resigned and withdrew. The Emperor watched him leave and said to those around him, 'Truly a monk with blessings and wisdom.' Chan Master Fayun Faxiu (Successor of Tianyi Huai) Chan Master Faxiu Yuantong of Fayun Temple in Tokyo, was the son of the Xin family of Longcheng in Qinzhou. He was formerly an old monk of Maiji Mountain, and was good friends with Monk Lu of Yinggan Temple. He once wanted to follow Monk Lu on a pilgrimage. When Monk Lu was about to leave, he left a message saying, 'In the future, you should look for me at the Iron Field Ridge below Zhupu Slope.' Monk Lu later heard that a baby was born in the place where he lived, so he went to see it. The baby smiled at him. At the age of three, he was willing to follow Monk Lu back. So he took the surname Lu after Monk Lu. Later, he heard that the Dharma assembly of Chan Master Huai of Tiefo Temple in Wuwu Army was very prosperous, so he went directly to pay homage. Chan Master Huai asked, 'What sutra does the abbot lecture on?' The Chan master said, 'The Avatamsaka Sutra (Flower Garland Sutra).' Chan Master Huai said, 'What is the doctrine of the Avatamsaka Sutra?' The Chan master said, 'The Dharmadhatu (realm of dharma) is the doctrine.' Chan Master Huai said, 'What is the doctrine of the Dharmadhatu?' The Chan master said, 'The mind is the doctrine.' Chan Master Huai said, 'What is the doctrine of the mind?' The Chan master was speechless. Chan Master Huai said, 'A slight difference is as far apart as heaven and earth. You should look at yourself and you will surely have an invention.' Later, he heard a monk say that Baizhao asked Bao Ci, 'What is it like when emotions have not yet arisen?' Bao Ci said, 'Separation.' The Chan master suddenly had a great enlightenment and went directly to the abbot's room to state what he had realized. Chan Master Huai said, 'You are truly a vessel of Dharma. My sect will be carried forward by you in the future.' Layman Yang Jie, Vice Minister (Successor of Tianyi Huai) Layman Yang Jie, Vice Minister of the Ministry of Rites, styled Cigong, named Wuwei. He had visited many famous monks and in his later years followed Chan Master Tianyi to study. Chan Master Tianyi often quoted the words of Layman Pang, asking him to study them in depth. Later, when he was offering sacrifices at Mount Tai, one day when the rooster crowed, he saw the sun rising like a plate, and suddenly had a great enlightenment. So he wrote a verse about a man not marrying and a woman not marrying, saying: 'When a boy grows up, he must marry, and when a girl grows up, she must marry. Why bother with idle work, and talk about non-birth?' After writing it, he sent it to Chan Master Tianyi, who praised him. He once met Chan Master Furong Kai, and Layman Yang Jie said:
師相別幾年。芙蓉曰。七年。公曰。學道來。參禪來。芙蓉曰。不打這鼓笛。公曰。恁么則空遊山水百無所能也。芙蓉曰。別來未久善能高鑒。公大笑○公有辭世偈曰。無一可戀。無一可舍。大虛空中之乎者也。將錯就錯。西方極樂。
法明上座(報本蘭法嗣)
荊州開元法明上座。依報本。未久深得法忍。后歸里。事落魄。多嗜酒。呼盧每大醉。唱柳詞數闋日。以為常。鄉民侮之。召齋則拒。召飲則從。如是者十餘年。咸指曰醉和尚。一日謂寺眾曰。吾明旦當行。汝等無他往。眾竊笑之。翌晨攝衣就座。大呼曰。吾去矣。聽吾一偈。眾聞奔視。師乃曰。平生醉里。顛蹶醉里。卻有分別。今宵酒醒。何處楊柳岸。曉風殘月。言訖寂然。撼之已委蛻矣。
簽判劉經臣居士(智海逸法嗣)
簽判劉經臣居士。字興朝。少以逸才登仕。版于佛法。未之信。年三十二。會東林照覺總禪師。與語啟迪之。乃敬服。因醉心祖道。既而抵京師。謁慧林沖禪師。于僧問。雪竇如何是諸佛本源。答曰。千峰寒色。語下有省。歲余官雒幕。就參韶山杲禪師。將去任辭韶山。韶山囑曰。公如此用心。何愁不悟。爾後或有非常境界。無量歡喜。宜急收拾。若收拾得去。便成法器。若收拾不得。則有不寧之疾。成失心之
【現代漢語翻譯】 現代漢語譯本 師相分別幾年了？ 芙蓉道楷禪師說：『七年了。』 簽判問道：『您是來學道的，還是來參禪的？』 芙蓉道楷禪師說：『我不打這鼓笛。』（意指不落入俗套，不隨波逐流） 簽判說：『如果這樣，那您豈不是白白遊山玩水，一無所成嗎？』 芙蓉道楷禪師說：『分別以來沒多久，您就很善於高明地鑑察了。』 簽判大笑。 簽判有辭世偈（臨終偈語）說：『沒有什麼值得留戀，沒有什麼需要捨棄。浩瀚的虛空中，還說什麼「之乎者也」！將錯就錯，西方極樂。』
法明上座（報本蘭的法嗣）
荊州開元寺的法明上座，依止報本禪師。沒多久就深深地領悟了佛法真諦。後來回到家鄉，行為放蕩不羈，嗜好飲酒。經常呼五喝六，爛醉如泥。每天唱幾首柳永的詞作為日常。鄉民們都輕視他。請他齋戒就拒絕，請他喝酒就去。這樣過了十多年，大家都指著他說『醉和尚』。 有一天，他對寺里的僧眾說：『我明天就要走了，你們不要去別的地方。』 眾僧私下裡嘲笑他。 第二天早晨，法明上座整理好衣袍，坐到座位上，大聲喊道：『我要走了，聽我說一偈。』 眾人聽見后跑來觀看。法明上座於是說：『平生在醉里，顛倒又跌倒，醉里卻有分別。今夜酒醒時，哪裡是楊柳岸，曉風殘月？』 說完就寂然圓寂了。搖晃他，已經脫去了肉身。
簽判劉經臣居士（智海逸的法嗣）
簽判劉經臣居士，字興朝，年輕時憑藉出衆的才華走上仕途，但對佛法，並不相信。三十二歲時，遇到東林照覺總禪師，與他交談后受到啓發，於是敬佩信服佛法，因此醉心於禪宗。不久到了京師，拜謁慧林沖禪師，在僧人提問『雪竇禪師如何解釋諸佛本源』時，慧林沖禪師回答說：『千峰寒色』。劉經臣在慧林沖禪師的回答下有所領悟。一年多后，劉經臣在雒陽做官，於是參拜韶山杲禪師。將要離任時，向韶山杲禪師辭行。韶山杲禪師囑咐他說：『您如此用心，何愁不能開悟？以後或許會有非常境界，無量歡喜，應該趕緊收拾（控制住）。如果能收拾得住，就能成為法器（堪當重任的人）；如果收拾不住，就會有精神上的疾病，成為失心瘋。』
【English Translation】 English version How many years has it been since we last met, Venerable Master? Forong Daokai Chan master said: 'Seven years.' The clerk asked: 'Have you come to study the Dao or to practice Chan?' Forong Daokai Chan master said: 'I do not beat this drum or play this flute.' (meaning not to fall into clichés, not to follow the crowd) The clerk said: 'If so, wouldn't you be wasting your time wandering through the mountains and rivers, achieving nothing?' Forong Daokai Chan master said: 'It hasn't been long since we parted, yet you are already so good at discerning things with your high wisdom.' The clerk laughed loudly. The clerk had a farewell verse (verse at the time of death) saying: 'There is nothing to be attached to, nothing to be discarded. In the vast emptiness, what is there to say about "zhī hū zhě yě" (meaningless classical particles)! Making the best of a bad situation, the Western Pure Land of Ultimate Bliss.'
Senior Monk Faming (a Dharma heir of Baoben Lan)
Senior Monk Faming of Kaiyuan Temple in Jingzhou, relied on Chan master Baoben. Before long, he deeply understood the true meaning of Buddhism. Later, he returned to his hometown, behaving in an uninhibited manner, indulging in alcohol. He often shouted and gambled, getting dead drunk. He sang a few songs of Liu Yong every day as his routine. The villagers despised him. They refused to invite him to齋戒 (zhāi jiè, Buddhist purification ceremony), but he would go if invited to drink. This went on for more than ten years, and everyone pointed at him and called him 'the drunken monk'. One day, he said to the monks in the temple: 'I will be leaving tomorrow, do not go anywhere else.' The monks secretly laughed at him. The next morning, Senior Monk Faming tidied up his robes, sat on his seat, and shouted loudly: 'I am leaving, listen to my verse.' The crowd heard this and ran to watch. Senior Monk Faming then said: 'All my life in drunkenness, stumbling and falling in drunkenness, yet there was discernment in drunkenness. Tonight when I wake up from the wine, where is the willow bank, the morning breeze and the waning moon?' After saying this, he passed away peacefully. Shaking him, he had already shed his physical body.
Layman Liu Jingchen, the Clerk (a Dharma heir of Zhihai Yi)
Layman Liu Jingchen, the Clerk, styled Xingchao, entered officialdom at a young age with outstanding talent, but he did not believe in Buddhism. At the age of thirty-two, he met Chan Master Zongjue of Donglin Temple, and after talking with him, he was enlightened, and thus admired and believed in Buddhism, and became fascinated by Chan Buddhism. Soon after, he went to the capital and visited Chan Master Huilin Chong. When a monk asked, 'How does Chan Master Xuedou explain the original source of all Buddhas?', Chan Master Huilin Chong replied: 'The cold color of a thousand peaks'. Liu Jingchen had some understanding under Chan Master Huilin Chong's answer. More than a year later, Liu Jingchen served as an official in Luoyang, so he visited Chan Master Shaoshan Gao. When he was about to leave office, he bid farewell to Chan Master Shaoshan Gao. Chan Master Shaoshan Gao instructed him: 'With your diligence, why worry about not attaining enlightenment? Later, there may be extraordinary states, immeasurable joy, you should quickly gather (control) it. If you can gather it, you can become a Dharma vessel (a person capable of bearing great responsibility); if you cannot gather it, you will have mental illness, becoming insane.'
患矣。未幾復至京師。趨智海。依正覺逸禪師。請問因緣。智海曰。古人道。平常心是道。你十二時中。放光動地。不自覺知。向外馳求。轉疏轉遠。公益疑不解。一夕入室。智海舉。傳燈所載香至。國王問波羅提尊者。何者是佛。尊者曰。見性是佛之語。問之公不能對。疑甚。遂歸就寢熟睡。至五鼓覺。來方追念。間見種種異相。表裡通徹。六根震動。天地迴旋。如雲開月。現喜不自勝。忽憶韶山臨別所囑之言。姑抑之。逗明趨智海。悉以所得。告智海。為證據。且曰。更須用得始得。公曰。莫要踐履否。智海厲聲曰。這個是甚麼事。卻說踐履。公默契。乃作發明心地頌八首。及著明道諭儒篇。以警世。
南嶽下十二世
清獻趙忭居士(蔣山泉法嗣)
清獻公趙抃居士。字悅道。年四十餘。擯去聲色。繫心宗教。會佛慧來。居衢之南禪。公日親之。佛慧未嘗容措一詞。后典青州。政事之餘多宴坐。忽大雷震。驚即契悟。作偈曰。默坐公堂虛隱幾。心源不動湛如水。一聲霹靂頂門開。喚起從前自家底。佛慧聞笑曰。趙悅道撞彩耳。公年七十有二。以太子少保致仕。而歸作高齋以自適。題偈見意曰。腰佩黃金已退藏。箇中消息也尋常。世人慾識高齋老。祇是柯村趙四郎。復曰。切忌錯認。
南
【現代漢語翻譯】 現代漢語譯本 趙公益感到困惑。不久之後，他再次來到京師，拜訪智海禪師，依附於正覺逸禪師，請求開示佛法因緣。智海禪師說：『古人說，平常心就是道。你十二時辰中，放光動地，卻不自覺知，向外馳求，反而越來越疏遠。』趙公益更加疑惑不解。一天晚上，他進入智海禪師的房間，智海禪師引用《傳燈錄》中記載的香至國王問波羅提尊者『什麼是佛？』，尊者回答『見性是佛』的語句來提問，趙公益不能回答，心中更加疑惑。於是回去睡覺，熟睡到五更時分醒來，開始追憶此事，忽然見到種種奇異景象，表裡通徹，六根震動，天地迴旋，如同云開月現，喜悅得無法自勝。忽然想起韶山臨別時所囑咐的話，姑且壓抑住。天亮後去拜訪智海禪師，詳細地將自己所得到的境界告訴智海禪師，作為證據。並且說：『更須要用得上才行。』趙公益問：『莫非要通過踐行嗎？』智海禪師厲聲說：『這個是什麼事，卻說踐行！』趙公益默然領悟。於是作了八首發明心地的頌，以及寫了《明道諭儒篇》，用來警醒世人。
南嶽下十二世
清獻趙抃居士（蔣山泉法嗣）
清獻公趙抃居士，字悅道。四十多歲時，摒棄聲色犬馬，專心於宗教。適逢佛慧禪師來到衢州的南禪寺，趙抃每天都親近他。佛慧禪師卻從未對他講過一句佛法。後來趙抃擔任青州的長官，在處理政事之餘，經常靜坐。忽然一聲巨大的雷聲震動，趙抃立刻開悟，作偈說：『默坐公堂虛隱幾，心源不動湛如水。一聲霹靂頂門開，喚起從前自家底。』佛慧禪師聽了笑著說：『趙悅道撞彩了。』趙抃七十二歲時，以太子少保的官職退休，回到家鄉建造高齋來安度晚年，題偈表達心意說：『腰佩黃金已退藏，箇中消息也尋常。世人慾識高齋老，祇是柯村趙四郎。』又說：『切忌錯認。』
南
【English Translation】 English version Zhao Gongyi was troubled. Not long after, he returned to the capital and sought out Zen Master Zhihai, relying on Zen Master Yijue for guidance, and asked about the causes and conditions of Dharma. Zen Master Zhihai said, 'The ancients said, the ordinary mind is the Way. You, in the twelve periods of the day, emit light and shake the earth, yet you are not aware of it. Seeking outward, you become more and more distant.' Zhao Gongyi was even more puzzled. One night, he entered Zen Master Zhihai's room. Zen Master Zhihai quoted the words from the Transmission of the Lamp where King Xiangzhi asked Venerable Poluoti, 'What is Buddha?' and the Venerable replied, 'Seeing one's nature is Buddha.' Zhao Gongyi could not answer, and his doubts increased. So he went back to sleep, and woke up at the fifth watch, and began to recall the matter. Suddenly, he saw all kinds of strange phenomena, inside and out were clear, the six senses trembled, the heavens and the earth revolved, like the clouds opening to reveal the moon, and he was overjoyed beyond measure. Suddenly, he remembered the words of advice given by Shaoshan at parting, and suppressed them for the time being. At dawn, he visited Zen Master Zhihai and told him in detail about the realm he had attained, as evidence. And said, 'It is necessary to be able to use it.' Zhao Gongyi asked, 'Must it be through practice?' Zen Master Zhihai sternly said, 'What is this matter, yet you speak of practice!' Zhao Gongyi silently understood. So he composed eight verses on illuminating the mind-ground, and wrote the Enlightening the Way and Admonishing Scholars, to awaken the world.
Twelfth Generation from Nanyue
Layman Qingxian Zhao Bian (Dharma Successor of Jiangshan Quan)
Layman Qingxian Zhao Bian, styled Yuedao. When he was over forty years old, he abandoned sensual pleasures and devoted himself to religion. He met Zen Master Fohui, who resided at N禪 Temple in Quzhou, and Zhao Bian approached him every day. However, Zen Master Fohui never spoke a word of Dharma to him. Later, Zhao Bian served as the magistrate of Qingzhou, and in his spare time, he often sat in meditation. Suddenly, a loud thunderclap shook, and Zhao Bian immediately attained enlightenment, composing a verse saying: 'Sitting silently in the public hall, leaning on the desk, the source of the mind is still and clear like water. A thunderclap opens the top of my head, awakening the original self from before.' Zen Master Fohui heard this and laughed, saying, 'Zhao Yuedao has struck the lottery.' When Zhao Bian was seventy-two years old, he retired with the title of Junior Guardian of the Crown Prince, and returned to his hometown to build a high hermitage to enjoy his old age, writing a verse to express his intention, saying: 'Wearing gold, I have already retired, the news within is also ordinary. If the world wants to know the old man of the high hermitage, he is just Zhao the Fourth from Kecun.' He also said: 'Be careful not to mistake him.'
South
岳下十三世
寶林果昌禪師(法雲本法嗣)
婺州寶林果昌寶覺禪師。安州時氏子。師與提刑楊次公。入山同遊山次。楊拈起。大士飯石問。既是飯石。為甚麼咬不破。師曰。祗為太硬。楊曰。猶涉繁詞。師曰未審。提刑作么生。楊曰硬。師曰。也是第二月。楊為寫七佛殿額。乃問。七佛重出世時如何。師曰。一回相見一回新。
天竺從諫講師(法雲本法嗣)
臨安府上天竺從諫慈辯講師。處之松陽人也。于止觀深有所契。嘗以道力扣大通。大通一日作書寄之。師發緘。睹黑白二圓相。乃悟。
天臺如庵主(本覺一法嗣)
臺州天臺如庵主。久依法真。因看雲門東山水上行語。發明己見。歸隱故山。猿鹿為伍。郡守聞其風。遣使逼令住持。師作偈曰。三十年來住此山。郡符何事到林間。休將瑣瑣塵寰事。換我一生閑又閑。遂焚其廬。竟不知所止。
丞相富弼居士(投子颙法嗣)
丞相富弼居士。字彥國。由清獻公。警勵之後。不捨晝夜。力進此道。聞颙禪師主投子法席冠淮甸。往質所疑。會颙為眾登座。見其顧視如象王迴旋。公微有得。因執弟子禮。趨函丈命侍者。請為入室。颙見即曰。相公已入來。富弼猶在外。公聞汗流浹背。即大悟。
慧林懷深禪師(
長蘆信法嗣)
東京慧林懷深慈受禪師。壽春府夏氏子。訪道方外。依凈照于嘉禾資聖。凈照舉良遂見麻谷因緣。問曰。如何是良遂知處。師即洞明。出住資福。屨滿戶外。蔣山佛鑒勤禪師。行化至茶退。師引巡寮。至千人街坊。勤問。既是千人街坊。為甚麼祇有一人。師曰。多虛不如少實。勤曰。恁么那。師赧然。偶朝廷。以資福為神霄宮。因棄往蔣山。留西庵。陳請益。勤曰。資福知是般事便休。師曰。某實未穩。望和尚不外。勤舉倩女離魂話。反覆窮之。大豁疑礙。呈偈曰。祇是舊時行履處。等閑舉著便誵訛。夜來一陣狂風起。吹落桃花知幾多。勤拊幾曰。這底豈不是活祖師意。
萬壽如瑰禪師(長蘆信法嗣)
平江府萬壽如瑰證悟禪師。凡見僧必問。近日如何。僧擬對。即拊其背曰。不可思議。將示寂。眾集。復曰。不可思議。乃合掌而終。
廣福惟尚禪師(保寧英法嗣)
臨安府廣福院惟尚禪師。初參覺印。問曰。南泉斬貓兒。意旨如何。覺印曰。須是南泉始得。覺印以前語詰之。師不能對。至僧堂忽大悟曰。古人道。從今日去。更不疑天下老和尚舌頭。信有之矣。述偈呈覺印曰。須是南泉第一機。不知不覺驀頭錐。覿面若無青白眼。還如𪂶𪂶守空池。舉未絕。覺印豎拳曰
【現代漢語翻譯】 現代漢語譯本 長蘆信法嗣
東京慧林懷深慈受禪師，是壽春府夏氏之子。他爲了訪求真道而遊方四海，後來依止嘉禾資聖的凈照禪師。凈照禪師舉良遂禪師參訪麻谷禪師的因緣來開示他，問道：『如何是良遂禪師的知處？』慈受禪師當下就洞然明白。之後他出任資福寺住持，來訪者絡繹不絕。蔣山佛鑒勤禪師弘法來到資福寺，在茶會結束后，慈受禪師引導他巡視寺院，來到千人街坊。佛鑒勤禪師問道：『既然是千人街坊，為什麼只有一個人？』慈受禪師回答：『多虛不如少實。』佛鑒勤禪師說：『這樣啊？』慈受禪師感到慚愧。後來朝廷將資福寺改為神霄宮，慈受禪師因此離開前往蔣山，留在西庵，向佛鑒勤禪師請教。佛鑒勤禪師說：『資福寺知道這些事就可以停止了。』慈受禪師說：『我確實還未穩妥，希望和尚不要見外。』佛鑒勤禪師舉倩女離魂的故事，反覆追問，慈受禪師因此徹底消除了疑惑。他呈上一偈說：『只是舊時行履處，等閑舉著便誵訛。夜來一陣狂風起，吹落桃花知幾多。』佛鑒勤禪師拍著桌子說：『這難道不是活祖師的意旨嗎？』
萬壽如瑰禪師（長蘆信法嗣）
平江府萬壽如瑰證悟禪師，凡是見到僧人必定問：『近日如何？』僧人剛要回答，他就拍打僧人的背說：『不可思議。』臨將示寂時，大眾聚集，他又說：『不可思議。』於是合掌而終。
廣福惟尚禪師（保寧英法嗣）
臨安府廣福院惟尚禪師，最初參訪覺印禪師，問道：『南泉斬貓兒，意旨如何？』覺印禪師說：『須是南泉始得。』覺印禪師用之前的話詰問他，惟尚禪師不能回答。到了僧堂，惟尚禪師忽然大悟，說：『古人道，從今日去，更不疑天下老和尚舌頭。信有之矣。』他寫了一首偈呈給覺印禪師說：『須是南泉第一機，不知不覺驀頭錐。覿面若無青白眼，還如𪂶𪂶守空池。』話音未落，覺印禪師豎起拳頭說。
【English Translation】 English version (Successor of Changlu Xin's Dharma Lineage)
Chan Master Huai Shen of Cishou at Huilin Temple in Dongjing (Tokyo), was a native of the Xia family in Shouchun Prefecture. He sought the Dao (path) beyond the mundane world and relied on Jingzhao at Zisheng Temple in Jiahe. Jingzhao cited the story of Liang Sui's encounter with Magu, asking: 'What is the place of Liang Sui's knowing?' The Master immediately understood clearly. He then went to reside at Zifu Temple, where his sandals filled the doorway due to the numerous visitors. Chan Master Fo Jian Qin of Jiangshan Temple, while propagating the Dharma, arrived after the tea ceremony. The Master led him on a tour of the monastery, arriving at the Thousand-Person Street. Qin asked: 'Since it is the Thousand-Person Street, why is there only one person?' The Master replied: 'Better a little reality than much emptiness.' Qin said: 'Is that so?' The Master was ashamed. Later, the court converted Zifu Temple into a Shenxiao Palace, so the Master left for Jiangshan, staying at the West Hermitage, where he sought instruction from Qin. Qin said: 'Zifu knowing these things is enough to stop.' The Master said: 'I am truly not yet stable, and I hope the Master will not treat me as an outsider.' Qin cited the story of Qian Nü Leaving Her Soul, repeatedly questioning him about it, and the Master completely dispelled his doubts. He presented a verse, saying: 'It's just the old place where I used to walk, casually mentioning it leads to error. Last night, a gust of wild wind arose, blowing down how many peach blossoms?' Qin struck the table and said: 'Isn't this the intention of a living patriarch?'
Chan Master Ru Gui of Wanshou (Longevity) (Successor of Changlu Xin's Dharma Lineage)
Chan Master Ru Gui of Wanshou Temple in Pingjiang Prefecture, whenever he saw a monk, he would ask: 'How have you been recently?' As soon as the monk tried to answer, he would pat the monk's back and say: 'Inconceivable!' When he was about to pass away, the assembly gathered, and he repeated: 'Inconceivable!' Then he joined his palms and passed away.
Chan Master Wei Shang of Guangfu (Vast Fortune) (Successor of Baoning Ying's Dharma Lineage)
Chan Master Wei Shang of Guangfu Temple in Lin'an Prefecture, initially visited Chan Master Jue Yin, asking: 'What is the meaning of Nanquan (748-835) Cutting the Cat?' Jue Yin said: 'It must be Nanquan who does it.' Jue Yin used his previous words to question him, and Wei Shang could not answer. When he reached the monks' hall, Wei Shang suddenly had a great enlightenment, saying: 'The ancients said, 'From today onwards, I will no longer doubt the tongues of the old monks in the world.' I believe it now.' He presented a verse to Jue Yin, saying: 'It must be Nanquan's first opportunity, unknowingly a sudden awl. If there are no discerning eyes face to face, it's like a 𪂶𪂶 guarding an empty pond.' Before he finished speaking, Jue Yin raised his fist and said.
。正當恁么時作么生。師掀倒禪床。覺印遂喝。師曰。賊過後張弓。便出。
衛州王大夫(元豐滿法嗣)
衛州王大夫。遺其名。以喪偶。猒世相。遂參元豐。于言下知歸。元豐一日謂曰。子乃今之陸亙也。公便掩耳。既而回壇山之陽。縛茅自處者三載。偶歌曰。壇山裡。日何長。青松嶺。白雲鄉。吟鳥啼猿作道場。散發采薇歌又笑。從教人道野夫狂。
教外別傳卷十二 卍新續藏第 84 冊 No. 1580 教外別傳
教外別傳卷十三(法眼宗)
南嶽下八世
清涼文益禪師(羅漢琛法嗣)
金陵清涼院文益禪師。餘杭魯氏子。抵福州參長慶。不大發明。后同紹修法進三人。欲出嶺。過地藏院。阻雪少憩。附爐次。地藏問。此行何之。師曰。行腳去。地藏曰。作么生是行腳事。師曰不知。地藏曰。不知最親切。又同三人舉肇論。至天地與我同根處。地藏曰。山河大地。與上座自己。是同是別。師曰別。地藏豎起兩指。師曰同。地藏又豎起兩指。便起去。雪霽辭去。地藏門送之。問曰。上座尋常。說三界唯心。萬法唯識。乃指庭下片石曰。且道。此石在心內在心外。師曰。在心內。地藏曰。行腳人著甚麼來由。安片石在心頭。師窘無以對。即放包。依席下求抉擇
【現代漢語翻譯】 正當這樣的時候該怎麼辦？ 師父掀翻禪床。覺印於是大喝一聲。師父說：『賊走了才張弓。』 隨即離開。
衛州王大夫（元豐滿的法嗣）
衛州王大夫，遺失了他的名字。因為喪偶，厭惡世俗，於是參拜元豐（人名）。在言語之下明白了歸宿。元豐（年號，1078-1085）有一天說：『你就是今天的陸亙啊。』 王大夫便摀住耳朵。之後回到壇山的南面，用茅草搭建房屋自己居住三年。偶然吟唱道：『壇山裡，日子多麼長啊。青松嶺，是白雲的家鄉。吟唱的鳥和啼叫的猿猴作為道場。披散著頭髮采薇，又歌又笑，任憑人們說我是個瘋狂的鄉野之人。』
教外別傳卷十二 卍新續藏第 84 冊 No. 1580 教外別傳
教外別傳卷十三（法眼宗）
南嶽下八世
清涼文益禪師（羅漢琛的法嗣）
金陵清涼院文益禪師，是餘杭魯氏的兒子。到達福州參拜長慶（地名），沒有得到大的啓發。後來和紹修、法進三人，想要出嶺。經過地藏院，因為下雪稍作休息。靠近爐子時，地藏（菩薩名）問：『你們此行要去哪裡？』 禪師說：『去行腳。』 地藏（菩薩名）說：『什麼是行腳的事？』 禪師說：『不知道。』 地藏（菩薩名）說：『不知道最親切。』 又和三人談論《肇論》，說到『天地與我同根』之處，地藏（菩薩名）說：『山河大地，和上座你自己，是相同還是不同？』 禪師說：『不同。』 地藏（菩薩名）豎起兩根手指。禪師說：『相同。』 地藏（菩薩名）又豎起兩根手指，便起身離開了。雪停后辭別離開，地藏（菩薩名）送出門，問道：『上座平時說三界唯心，萬法唯識，』 於是指著庭院下的一塊石頭說：『那麼說，這塊石頭是在心內還是在心外？』 禪師說：『在心內。』 地藏（菩薩名）說：『行腳的人用什麼緣由，把一塊石頭安放在心頭？』 禪師窘迫無言以對，隨即放下包裹，在座位下請求決斷選擇。
【English Translation】 What to do at just such a time? The master overturned the Zen bed. Jueyin then shouted. The master said, 'Drawing the bow after the thief has gone.' Then he left.
Grand Master Wang of Weizhou (Successor of Yuanfeng Man)
Grand Master Wang of Weizhou, his name is lost. Because of the loss of his spouse, he detested the world and then visited Yuanfeng (name of a person). Under his words, he understood where to return. One day, Yuanfeng (era name, 1078-1085) said, 'You are today's Lu Geng.' The grand master then covered his ears. Afterwards, he returned to the south of Tanshi Mountain, built a thatched hut and lived there for three years. He occasionally sang, 'In Tanshi Mountain, how long the days are. Green pine ridge, the home of white clouds. Singing birds and crying apes make the Dao field. With hair disheveled, picking ferns, singing and laughing, let people say I am a crazy rustic.'
Extraneous Transmission Volume 12 卍 New Continued Collection No. 1580 Extraneous Transmission
Extraneous Transmission Volume 13 (Fayan School)
Eighth Generation Below Nanyue
Chan Master Qingliang Wenyi (Successor of Luohan Chen)
Chan Master Wenyi of Qingliang Monastery in Jinling, was the son of the Lu family of Yuhang. He arrived in Fuzhou to visit Changqing (place name), but did not receive great enlightenment. Later, together with Shao Xiu and Fa Jin, the three of them wanted to leave the mountain range. Passing by Dizang Monastery, they rested briefly due to the snow. Near the stove, Dizang (Ksitigarbha Bodhisattva) asked, 'Where are you going on this trip?' The Chan master said, 'Going on pilgrimage.' Dizang (Ksitigarbha Bodhisattva) said, 'What is the matter of pilgrimage?' The Chan master said, 'I don't know.' Dizang (Ksitigarbha Bodhisattva) said, 'Not knowing is the most intimate.' Again, the three of them discussed the Treatise of Zhao, reaching the point where 'Heaven and earth and I share the same root,' Dizang (Ksitigarbha Bodhisattva) said, 'The mountains, rivers, and great earth, and you, venerable sir, are they the same or different?' The Chan master said, 'Different.' Dizang (Ksitigarbha Bodhisattva) raised two fingers. The Chan master said, 'The same.' Dizang (Ksitigarbha Bodhisattva) raised two fingers again and then got up and left. After the snow cleared, they bid farewell and left. Dizang (Ksitigarbha Bodhisattva) saw them off at the door and asked, 'Venerable sir, you usually say that the three realms are only mind, and all phenomena are only consciousness.' Then he pointed to a piece of stone in the courtyard and said, 'Then tell me, is this stone inside the mind or outside the mind?' The Chan master said, 'Inside the mind.' Dizang (Ksitigarbha Bodhisattva) said, 'What reason do pilgrims have for placing a stone in their minds?' The Chan master was at a loss for words and immediately put down his baggage, seeking a decision and choice at his seat.
。近一月餘日。呈見解說道理。地藏語之曰。佛法不恁么。師曰。某甲詞窮理絕也。地藏曰。若論佛法。一切見成。師于言下大悟○子方上座。自長慶來。師舉長慶偈問曰。作么生是萬象之中獨露身。子方舉拂子。師曰。恁么會又爭得。曰和尚尊意如何。師曰。喚甚麼作萬象。曰古人不撥萬象。師曰。萬象之中獨露身。說甚麼撥不撥。子方豁然悟解。述偈投誠。自是諸方會下。有存知解者。翕然而至。始則行行如也。師微以激發。皆漸而服膺。海蔘之眾。常不減千計○師問修山主。毫牦有差。天地懸隔。兄作么生會。修曰。毫牦有差。天地懸隔。師曰。恁么會又爭得。修曰。和尚如何。師曰。毫牦有差。天地懸隔。修便禮拜(東禪齊云。山主恁么祗對。為甚麼不肯。及乎再請益。法眼亦祇恁么道便得去。且道疑訛在甚麼處。若看得透。道上座有來由 五祖戒出。法眼劈脊便打 保寧勇云。修山主。當時也好向法眼道。與么會又爭得徑山杲云。法眼與修山主。絲來線去。綿綿密密。扶起地藏門風。可謂滿目光生。若是徑山門下。更買草鞋行腳始得。何故。毫𨤲有差。天地懸隔。甚處得這訊息來 楚石琦云。二老漢。不會轉身句。如今忽問天寧。毫𨤲有差。天地懸隔時如何。向他道。昨日有人問。三十棒趁出院去也)○師
【現代漢語翻譯】 現代漢語譯本： 近一個月的時間裡，（他們）呈上自己的見解來解說道理。地藏（禪師）對他們說：『佛法不是這樣的。』（有）人說：『我（的）言辭已經用盡，道理也說完了。』地藏（禪師）說：『如果談論佛法，一切都是現成的。』那人當即開悟。（公元）子方上座從長慶（地方）來。法眼（禪師）舉起長慶（禪師）的偈語問道：『怎麼是萬象之中獨露身（在萬千景象中，獨特的真我顯露出來）？』子方（禪師）舉起拂塵。法眼（禪師）說：『這樣理解又怎麼行得通呢？』子方（禪師）說：『和尚您的意思如何？』法眼（禪師）說：『你把什麼叫做萬象？』子方（禪師）說：『古人不否定萬象。』法眼（禪師）說：『萬象之中獨露身，說什麼否定不否定？』子方（禪師）豁然開悟，寫下偈語表示誠服。從此，各地的禪宗門下，那些執著于知解的人，紛紛前來。開始的時候，他們的行為還算規矩，法眼（禪師）稍微加以激發，他們都逐漸心悅誠服。前來參學的人，經常不少於一千人。 法眼（禪師）問修山主（禪師）：『毫牦有差（稍微有一點點偏差），天地懸隔（結果就天差地別），你作何理解？』修（禪師）說：『毫牦有差，天地懸隔。』法眼（禪師）說：『這樣理解又怎麼行得通呢？』修（禪師）說：『和尚您怎麼理解？』法眼（禪師）說：『毫牦有差，天地懸隔。』修（禪師）便禮拜。（東禪齊云禪師說：『修山主這樣回答，為什麼法眼（禪師）不認可？等到再次請教，法眼（禪師）也只是這樣說，然後就讓他離開了。那麼，疑問和錯誤在哪裡呢？如果看得透徹，說明這位上座是有來歷的。』五祖戒禪師出來，法眼（禪師）劈頭蓋臉就是一頓打。保寧勇云禪師說：『修山主，當時也好向法眼（禪師）說：這樣理解又怎麼行得通呢？』徑山杲禪師說：『法眼（禪師）與修山主，絲來線去，綿綿密密，扶持起地藏（禪師）的門風，真可謂滿目光生。如果是徑山門下，更要買草鞋去行腳才行。為什麼？毫牦有差，天地懸隔，從哪裡得到這個訊息？』楚石琦禪師說：『這兩個老傢伙，不會轉身的句子。如今忽然問天寧（禪師），毫牦有差，天地懸隔時如何？就對他說：昨天有人問過，三十棒把他趕出院去！』）法眼（禪師）
【English Translation】 English version: For over a month, (they) presented their views to explain the principles. Dizang (Zen master) said to them, 'The Buddha-dharma is not like this.' (Someone) said, 'My words are exhausted, and the principles are explained.' Dizang (Zen master) said, 'If discussing the Buddha-dharma, everything is readily available.' That person immediately attained enlightenment. (In the) Zifang Upasaka (lay practitioner) came from Changqing (place). Fayan (Zen master) raised Changqing (Zen master)'s verse and asked, 'What is 'the unique body revealed amidst myriad phenomena' (the unique true self revealed in the myriad phenomena)?' Zifang (Zen master) raised the whisk. Fayan (Zen master) said, 'How can understanding it like that work?' Zifang (Zen master) said, 'What is the meaning of the Abbot?' Fayan (Zen master) said, 'What do you call myriad phenomena?' Zifang (Zen master) said, 'The ancients did not deny myriad phenomena.' Fayan (Zen master) said, 'The unique body revealed amidst myriad phenomena, what are you talking about denying or not denying?' Zifang (Zen master) suddenly became enlightened and wrote a verse to express his sincerity. From then on, those under various Zen schools who clung to intellectual understanding flocked to him. At first, their behavior was still disciplined, but Fayan (Zen master) slightly stimulated them, and they gradually became sincerely convinced. The number of people who came to study often did not fall below a thousand. Fayan (Zen master) asked Xiu Mountain Master (Zen master), 'A hair's breadth of difference (a slight deviation), heaven and earth are separated (the result is vastly different), how do you understand it?' Xiu (Zen master) said, 'A hair's breadth of difference, heaven and earth are separated.' Fayan (Zen master) said, 'How can understanding it like that work?' Xiu (Zen master) said, 'How does the Abbot understand it?' Fayan (Zen master) said, 'A hair's breadth of difference, heaven and earth are separated.' Xiu (Zen master) then bowed. (Dongchan Qiyun Zen master said, 'Xiu Mountain Master answered like this, why didn't Fayan (Zen master) approve? When he asked again, Fayan (Zen master) just said the same thing and then let him leave. So, where is the doubt and error? If you can see through it, it shows that this Upasaka has a background.' Zen Master Wuzu Jie came out, and Fayan (Zen master) gave him a head-on blow. Baoning Yongyun Zen master said, 'Xiu Mountain Master, at that time, it would have been good to say to Fayan (Zen master): How can understanding it like that work?' Jingshan Gao Zen master said, 'Fayan (Zen master) and Xiu Mountain Master, thread coming and going, continuous and close, supported the style of Dizang (Zen master), it can be said that the whole eye is alive. If it is under the Jingshan school, you need to buy straw sandals to travel. Why? A hair's breadth of difference, heaven and earth are separated, where did you get this news?' Chushi Qi Zen master said, 'These two old guys don't know the turning phrase. Now suddenly ask Tianning (Zen master), what about a hair's breadth of difference, heaven and earth are separated? Tell him: Someone asked yesterday, and I chased him out of the monastery with thirty blows!') Fayan (Zen master)
與悟空禪師向火。拈起香匙問曰。不得喚作香匙。兄喚作甚麼。悟空曰香匙。師不肯。悟空后二十餘日。方明此語○僧參次。師指簾。時有二僧同去卷。師曰。一得一失(東禪齊云。上座作么生會。有云。為伊不明旨。便去捲簾。亦有道。指者即會。不指而去者即失。恁么會。還可不可。既不許恁么會。且問上座。阿那個得。阿那個失 黃龍清云。法眼如鏌鎁在手。殺活臨時。二僧既齊捲簾。且道。那個得。那個失。還會么。世事但將公道斷。人心難與月輪齊)○問寶資長老。古人道。山河無隔礙。光明處處透。且作么生是處處透底光明。寶資曰。東畔打羅聲(歸宗柔別云。和尚擬隔礙)○師指竹問僧。還見么。曰見。師曰。竹來眼裡。眼到竹邊。曰總不恁么(法燈欽云。當時但擘眼向師 歸宗柔別云。和尚祇是不信某甲)○有俗士。獻畫障子。師看了問曰。汝是手巧心巧。曰心巧。師曰。那個是汝心。俗士無對(歸宗柔代云。某甲今日。卻成容易)○上堂。盡十方世界。皎皎地。無一絲頭。若有一絲頭。即是一絲頭(法燈欽云。若有一絲頭。不是一絲頭)○師指凳子曰。識得凳子。周匝有餘(雲門云。識得凳子。天地懸殊 雪竇顯云。澤廣藏山。理能伏豹 云峰悅云。官不容針。私通車馬 薦福懷云。識得凳子。是
楠木做 五祖演云。這兩個漢。一人過船。一人渡水。若檢點得出許。你具正法眼 圓通秀。舉法眼雲門天衣語了云。山僧道。識得凳子。四腳著地。大眾其間。一出一沒。半合半開。有得有失。有親有疏。具眼禪人。一任驗取泐潭清。舉法眼雲門雪竇語了云。三個漢。總是依他作解。明昧兩岐。不脫見聞。如水中月。黃龍即不然。逼塞乾坤外。開張日月前 徑山杲云。識得凳子。好剃頭洗腳雖然如是。錯會者多 天童華云。向周匝有餘處。會理上偏枯。向天地懸殊處。會事上偏枯。且道。歸宗為人在什麼處。犀因玩月紋生角象。被雷驚花入牙 楚石琦云。莫將閑話當閑話。往往事從閑話生 恕中慍云。松直棘曲。鵠白烏玄)○因開井被沙。塞卻泉眼。師曰。泉眼不通。被沙礙道眼不通。被甚麼礙。僧無對。師代曰。被眼礙○問僧甚處來。曰泗州禮拜大聖來。師曰。今年大聖出塔否。曰出。師卻問傍僧曰。汝道伊到泗州不到(浮山遠云。這僧到即到。泗州只是不見大聖 道場全云。這僧見即見。大聖不曾識法眼 東禪觀云。這僧到也到。泗州見也見。大聖識也識。法眼只是自討頭不見)○師謂小兒子曰。因子識得你爺。你爺名甚麼。兒無對。(法燈欽代云。但將衣袖掩面)師卻問僧。若是孝順之子。合下得一轉語。且
【現代漢語翻譯】 現代漢語譯本 楠木做：五祖演（五祖法演，1024-1104）說：『這兩個人，一人過船，一人渡水。如果能檢查得出，你就具備正法眼。』 圓通秀（生卒年不詳）舉法眼（法眼文益，885-958）、雲門（雲門文偃，864-949）、天衣（天衣義懷，993-1064）的語錄后說：『山僧說，識得凳子，四腳著地。大眾，其間一出一沒，半合半開，有得有失，有親有疏。具眼禪人，任憑你們檢驗。』 泐潭清（生卒年不詳）舉法眼、雲門、雪竇（雪竇重顯，986-1062）的語錄后說：『這三個人，總是依照他人的解釋，明昧兩岐，不脫離見聞。如同水中月。黃龍（黃龍慧南，1002-1069）卻不然，逼塞乾坤之外，開張日月之前。』 徑山杲（大慧宗杲，1089-1163）說：『識得凳子，好剃頭洗腳。雖然如此，錯會的人多。』 天童華（天童宗華，1091-1162）說：『向周匝有餘處，會理上偏枯。向天地懸殊處，會事上偏枯。』且說，歸宗（歸宗智常，生卒年不詳）為人處在什麼地方？『犀因玩月紋生角，像被雷驚花入牙。』 楚石琦（楚石梵琦，1296-1370）說：『莫將閑話當閑話，往往事從閑話生。』 恕中慍（生卒年不詳）說：『松直棘曲，鵠白烏玄。』 因開井被沙子堵塞了泉眼，師父說：『泉眼不通，被沙子阻礙。道眼不通，被什麼阻礙？』僧人無言以對。師父代答說：『被眼礙。』 問僧人從哪裡來。答：『從泗州禮拜大聖（僧伽大師，生卒年不詳）而來。』師父說：『今年大聖出塔了嗎？』答：『出了。』師父反問旁邊的僧人說：『你道他到泗州了嗎？』（浮山遠（浮山法遠，991-1067）說：『這僧人到了是到了，泗州只是不見大聖。』道場全（道場如全，生卒年不詳）說：『這僧人見是見了，大聖不曾識法眼。』東禪觀（生卒年不詳）說：『這僧人到也到了，泗州見也見了，大聖識也識了，法眼只是自討頭不見。』） 師父對小兒子說：『因為兒子認識你爹，你爹叫什麼名字？』兒子無言以對。（法燈欽（生卒年不詳）代答說：『但將衣袖掩面。』）師父反問僧人：『如果是孝順的兒子，應該說得出一句轉語，且』
【English Translation】 English version Made of Phoebe zhennan wood: Wuzu Yan (Wuzu Fayan, 1024-1104) said, 'These two men, one crosses by boat, one wades through the water. If you can examine and understand this, you possess the true Dharma eye.' Yuantong Xiu (dates unknown), after citing the sayings of Fayan (Fayan Wenyi, 885-958), Yunmen (Yunmen Wenyan, 864-949), and Tianyi (Tianyi Yihuai, 993-1064), said, 'This mountain monk says, recognize the stool, four legs on the ground. Everyone, in between, appearing and disappearing, half closed and half open, having gain and loss, having closeness and distance. Zen practitioners with eyes, let you examine it.' Letan Qing (dates unknown), after citing the sayings of Fayan, Yunmen, and Xuedou (Xuedou Chongxian, 986-1062), said, 'These three men, always relying on others' interpretations, ambiguous and divergent, not free from seeing and hearing. Like the moon in the water. Huanglong (Huanglong Huinan, 1002-1069) is not like that, pressing outside the universe, opening before the sun and moon.' Jingshan Gao (Dahui Zonggao, 1089-1163) said, 'Recognizing the stool is good for shaving the head and washing the feet. Although it is like this, many people misunderstand.' Tiantong Hua (Tiantong Zonghua, 1091-1162) said, 'Towards the place of excessive completeness, understanding is one-sidedly barren. Towards the place of vast difference between heaven and earth, understanding is one-sidedly barren.' And say, where is Guizong's (Guizong Zhichang, dates unknown) being for people? 'The rhinoceros grows horns with patterns from playing with the moon, the elephant's teeth are filled with flowers from being startled by thunder.' Chushi Qi (Chushi Fanqi, 1296-1370) said, 'Do not take idle talk as idle talk, often things arise from idle talk.' Shuzhong Yun (dates unknown) said, 'Pine is straight, thorn is crooked, swan is white, crow is black.' Because digging a well was blocked by sand, the master said, 'The spring eye is not flowing, blocked by sand. The Dharma eye is not flowing, blocked by what?' The monk had no answer. The master answered for him, 'Blocked by the eye.' Asked a monk where he came from. Replied, 'From Sizhou, paying respects to the Great Sage (Sangha, dates unknown).' The master said, 'Did the Great Sage leave the pagoda this year?' Replied, 'Yes.' The master asked the monk beside him, 'Do you say he went to Sizhou?' (Fushan Yuan (Fushan Fayuan, 991-1067) said, 'This monk arrived, but Sizhou just didn't see the Great Sage.' Daochang Quan (dates unknown) said, 'This monk saw, but the Great Sage never recognized Fayan.' Dongchan Guan (dates unknown) said, 'This monk arrived, saw Sizhou, and recognized the Great Sage, but Fayan just couldn't find his own head.') The master said to his young son, 'Because the son knows your father, what is your father's name?' The son had no answer. (Fadeng Qin (dates unknown) answered for him, 'Just cover your face with your sleeve.') The master asked the monk, 'If he is a filial son, he should be able to say a turning phrase, and'
道。合下得甚麼語。僧無對。師代曰。他是孝順之子○師問。講百法論。僧曰。百法是體用雙陳。明門是能所兼舉。座主是能法座是。所作么生說兼舉(有老宿代云。某甲喚作個法座 歸宗柔云。不勞和尚如此)○師因患腳。僧問訊次。師曰。非人來時不能動。及至人來動不得。且道。佛法中下得甚麼語。曰和尚且喜得較。師不肯。自別曰。和尚今日似減○師一日。與李王論道。罷同觀牡丹花。王命作偈。師即賦曰。擁毳對芳叢。由來趣不同。發從今日白。花是去年紅。艷冶隨朝露。馨香逐晚風。何須待零落。然後始知空。王頓悟其意。
南嶽下九世
天臺德韶國師(清涼益法嗣)
天臺山德韶國師。處州龍泉陳氏子也。後唐同光中游方。首詣投子。見同禪師。次謁龍牙。乃問。雄雄之尊。為甚麼近之不得。龍牙曰。如火與火。師曰。忽遇水來。又作么生。龍牙曰。去汝不會我語。師又問。天不蓋。地不載。此理如何。龍牙曰。道者合如是。師經十七次。問龍牙祇如此答。師竟不諭旨。再請垂誨。龍牙曰。道者汝已后自會去。師後於通玄峰澡浴次。忽省前話。遂具威儀焚香。遙望龍牙禮拜曰。當時若向我說。今日決定罵也。又問疏山。百匝千重。是何人境界。疏山曰。左搓芒繩縛鬼子。師曰。不落
【現代漢語翻譯】 現代漢語譯本 道。合下得甚麼語？（如何理解這句話的含義？）僧人無言以對。國師代答說：『他是孝順之子。』 國師問：『講解《百法論》，僧人說：『百法是體和用雙重陳述，明門是能和所兼顧並舉。座主是能，法座是所，』你如何解釋這個『兼舉』？』（有位老修行代答說：『我稱它為法座。』歸宗柔禪師說：『不必勞煩和尚如此解釋。』） 國師因腳疾，僧人前來問候。國師說：『非人來時不能動，及至人來動不得。』且說，在佛法中該如何理解這句話？僧人說：『和尚您且喜得痊癒。』國師不認可，自己另外說：『和尚今日似乎減輕了痛苦。』 國師一日與李王論道，結束后一同觀賞牡丹花。李王命國師作偈，國師即賦詩曰：『擁毳對芳叢，由來趣不同。發從今日白，花是去年紅。艷冶隨朝露，馨香逐晚風。何須待零落，然後始知空。』李王頓時領悟了其中的禪意。
南嶽下九世
天臺德韶國師（清涼益禪師的法嗣）
天臺山德韶國師，是處州龍泉陳氏之子。後唐同光年間（923-926）遊方參學，首先拜訪投子禪師，見到了同禪師。之後又拜謁龍牙禪師，於是問道：『雄雄之尊，為什麼不能接近？』龍牙禪師說：『如火與火。』國師說：『如果遇到水來，又該如何？』龍牙禪師說：『你走吧，你不懂我的話。』國師又問：『天不蓋，地不載，這個道理如何？』龍牙禪師說：『修道之人本該如此。』國師十七次提問，龍牙禪師都如此回答，國師始終不明白其中的旨意，再次請求龍牙禪師開示。龍牙禪師說：『修道之人你以後自會明白的。』後來，國師在通玄峰洗澡時，忽然領悟了之前的話，於是整理衣冠，焚香，遙望龍牙禪師禮拜說：『當時如果向我說明，今日必定要捱罵了。』又問疏山禪師：『百匝千重，是何人的境界？』疏山禪師說：『左搓芒繩縛鬼子。』國師說：『不落入（窠臼）。』
【English Translation】 English version A monk asked: 'What word fits this situation?' The monk was speechless. The Master (Guoshi) replied on his behalf: 'He is a filial son.' The Master asked: 'Explaining the Treatise on the Hundred Dharmas, the monk said: 'The Hundred Dharmas are a dual presentation of substance and function, the Bright Gate is a simultaneous consideration of the able and the object. The lecturer is the able, the Dharma seat is the object.' How do you explain this 'simultaneous consideration'?' (An old practitioner replied on his behalf: 'I call it a Dharma seat.' Guizong Rou said: 'There is no need to trouble the Abbot to explain it this way.') The Master was suffering from a foot ailment, and a monk came to inquire. The Master said: 'When non-humans come, it cannot move; when humans come, it cannot move.' Tell me, what word in the Buddhadharma fits this situation? The monk said: 'Congratulations, Abbot, you seem to be recovering.' The Master did not agree, and said separately: 'The Abbot seems to be in less pain today.' One day, the Master discussed the Dao with King Li. After the discussion, they admired the peony flowers together. The King ordered the Master to compose a verse, and the Master immediately wrote: 'Wrapped in fur, facing the fragrant bushes, the interests are different from the beginning. My hair turns white from today, the flowers are red from last year. The beauty follows the morning dew, the fragrance follows the evening wind. Why wait for them to wither and fall before realizing emptiness?' The King immediately understood the meaning.
The Ninth Generation Below Nanyue
National Teacher Deshao of Tiantai (Dharma Successor of Qingliang Yi)
National Teacher Deshao of Tiantai Mountain was a son of the Chen family of Longquan, Chuzhou. During the Tongguang period (923-926) of the Later Tang Dynasty, he traveled to study, first visiting Chan Master Touzi and meeting Chan Master Tong. Later, he visited Chan Master Longya and asked: 'The majestic and venerable, why can't it be approached?' Chan Master Longya said: 'Like fire and fire.' The National Teacher said: 'What if water comes?' Chan Master Longya said: 'Leave, you don't understand my words.' The National Teacher asked again: 'Heaven doesn't cover, earth doesn't carry, what is this principle?' Chan Master Longya said: 'A practitioner should be like this.' The National Teacher asked seventeen times, and Chan Master Longya answered in the same way. The National Teacher never understood the meaning, and asked Chan Master Longya to enlighten him again. Chan Master Longya said: 'You, the practitioner, will understand later.' Later, when the National Teacher was bathing at Tongxuan Peak, he suddenly understood the previous words, so he tidied his clothes, burned incense, and bowed to Chan Master Longya from afar, saying: 'If you had explained it to me then, I would definitely be scolded today.' He also asked Chan Master Shushan: 'A hundred layers, a thousand folds, what is the realm of this?' Chan Master Shushan said: 'Twisting the rope to bind the demon.' The National Teacher said: 'Not falling into (clichés).'
古今請師說。曰不說。師曰。為甚麼不說。曰箇中不辯有無。師曰。師今善說。疏山駭之。如是歷參。五十四員善知識。皆法緣未契。最後至臨川謁法眼。法眼一見深器之。一日法眼上堂。僧問。如何是曹源一滴水。法眼曰。是曹源一滴水。僧惘然而退。師于坐側。豁然開悟。平生凝滯。渙若冰釋。遂以所悟。聞於法眼。法眼曰。汝向後當爲國王所師。致祖道光大。吾不如也。尋回本道。游天臺山。睹智者顗禪師遺蹤。有若舊居。師復與智者同姓。時謂之後身也。初止白沙。時忠懿王為王子。時刺臺州。向師之名。延請問道。師謂曰。他日為霸主。無忘佛恩。漢乾祐元年戊申。王嗣國位。遣使迎之。伸弟子之禮。有傳天臺智者教羲寂者。(即螺溪也)屢言于師曰。智者之教。年祀浸遠。慮多散落。今新羅國。其本甚備。自非和尚慈力。其孰能致之乎。師於是聞于王。王遣使。及赍師之書。往彼國。繕寫備足而回。迄今盛行於世○師有偈曰。通玄峰頂。不是人間。心外無法。滿目青山。法眼聞曰。即此一偈。可起吾宗(徑山杲云。滅卻法眼宗。只緣這一頌)○師因興教。明和尚問曰。飲光持釋迦丈六之衣。在雞足山。候彌勒下生。將丈六之衣。披在千尺之身。應量恰好。祇如釋迦身長丈六。彌勒身長千尺。為復是身解短
邪。衣解長邪。師曰。汝卻會。明拂袖便出去。師曰。小兒子山僧若答。汝不是。當有因果。汝若不是。吾當見之。明歸七日吐血。浮光和尚勸曰。汝速去懺悔。明乃至。師方丈悲泣曰。愿和尚慈悲。許某懺悔。師曰。如人倒地因地而起。不曾教汝起倒。明又曰。若許懺悔。某當終身給侍。師為出語曰。佛佛道齊。宛爾高低。釋迦彌勒。如印印泥。
清涼泰欽禪師(清涼益法嗣)
金陵清涼泰欽法燈禪師。在眾日。性豪逸。不事事。眾易之。法眼獨契重。法眼一日問眾曰。虎項金鈴。是誰解得。眾無對。師適至。法眼舉前語問。師曰。系者解得。法眼曰。汝輩輕渠不得○上堂。某甲本欲居山藏拙養病。過時奈緣先師。有未了底公案。出來與他了卻。時有僧問。如何是先師未了底公案。師便打曰。祖禰不了。殃及兒孫。曰過在甚麼處。師曰。過在我。殃及你。江南國主。為鄭王時。受心法於法眼之室。暨法眼入滅。復嘗問師曰。先師有甚麼不了底公案。師曰。見分㭊次 (翠巖芝云。為眾竭力。禍出私門 天童覺云。這僧若是個漢出來。便與掀倒禪床。不惟自有出身之路。亦免祖禰不了。殃及兒孫 昭覺勤舉云。山僧卑志。本亦如斯。今日出來。祇為五祖。先師有個現成公案。對眾舉揚。有不惜性命底。試
【現代漢語翻譯】 邪。衣解長邪。禪師說：『你卻明白了。』明拂袖便出去。禪師說：『小兒子，山僧如果回答你，你就不對了，當有因果。你如果不對，我應當見你。』明回去七天吐血。浮光和尚勸他說：『你快去懺悔。』明乃至於禪師的方丈，悲泣地說：『愿和尚慈悲，允許我懺悔。』禪師說：『如人倒地因地而起，我不曾教你起倒。』明又說：『如果允許懺悔，我當終身給侍。』禪師為他說破：『佛佛道齊，宛爾高低。釋迦（Sakyamuni，佛教創始人）彌勒（Maitreya，未來佛），如印印泥。』
清涼泰欽禪師(清涼益的法嗣)
金陵清涼泰欽法燈禪師。在僧眾中時，性格豪放不羈，不拘小節，大家輕視他。唯獨法眼禪師非常器重他。法眼禪師一日問眾僧說：『虎項金鈴，是誰解得？』眾僧無言以對。泰欽禪師正好來到，法眼禪師舉起之前的話問他。泰欽禪師說：『系者解得。』法眼禪師說：『你們這些人輕視他不得。』禪師上堂說法：『我本來想要隱居山林，藏拙養病，但因為先師有未了結的公案，所以出來與他了結。』當時有僧人問：『如何是先師未了結的公案？』禪師便打他說：『祖先不了結，殃及兒孫。』僧人說：『過錯在什麼地方？』禪師說：『過錯在我，殃及你。』江南國主，作為鄭王時，在法眼禪師處接受心法。等到法眼禪師圓寂，又曾經問禪師說：『先師有什麼不了結的公案？』禪師說：『見分㭊次。』(翠巖芝云禪師說：為大眾竭盡全力，禍患出自私門。天童覺禪師說：這僧人如果是個漢子，便與他掀倒禪床，不惟自有出身之路，也免得祖先不了結，殃及兒孫。昭覺勤禪師舉例說：山僧卑微的志向，本來也是如此。今天出來，只因爲五祖法演禪師，先師有個現成的公案，對大眾舉揚，有不惜性命的，試試看。』
【English Translation】 Xie. Yi Jie Chang Xie. The master said, 'You actually understand.' Ming flicked his sleeves and left. The master said, 'Young man, if this mountain monk answers you, you would be wrong, and there would be cause and effect. If you are wrong, I should see it.' Ming returned and vomited blood after seven days. Monk Fuguan advised him, 'You should quickly go and repent.' Ming then went to the master's room, weeping and saying, 'May the master be compassionate and allow me to repent.' The master said, 'Like a person who falls to the ground and rises because of the ground, I never taught you to fall and rise.' Ming then said, 'If you allow me to repent, I will serve you for life.' The master spoke for him, saying, 'Buddha and Buddha are equal in the Way, yet there are high and low. Sakyamuni (the founder of Buddhism) and Maitreya (the future Buddha), like a seal imprinted on mud.'
Chan Master Taiqin of Qingliang (Successor of Yi of Qingliang)
Chan Master Faden Taiqin of Qingliang in Jinling. When he was among the monks, he was unrestrained and did not care about trivial matters, so everyone looked down on him. Only Chan Master Fayan valued him highly. One day, Chan Master Fayan asked the monks, 'Who can untie the golden bell on the tiger's neck?' None of the monks could answer. Chan Master Taiqin happened to arrive, and Chan Master Fayan asked him the same question. Chan Master Taiqin said, 'The one who tied it can untie it.' Chan Master Fayan said, 'You people must not look down on him.' The master ascended the platform and said, 'I originally wanted to live in the mountains, hide my clumsiness, and recuperate, but because my late master had an unfinished case, I came out to settle it with him.' At that time, a monk asked, 'What is the unfinished case of the late master?' The master then hit him and said, 'The ancestors did not settle it, and the descendants suffer.' The monk said, 'Where is the fault?' The master said, 'The fault is with me, and you suffer.' The ruler of Jiangnan, when he was Prince Zheng, received the mind-dharma from Chan Master Fayan. When Chan Master Fayan passed away, he once asked the master, 'What unfinished case did the late master have?' The master said, 'Seeing division 㭊 times.' (Chan Master Zhiyun of Cuiyan said: Exerting all efforts for the sake of the masses, disaster comes from private matters. Chan Master Jue of Tiantong said: If this monk is a real man, then he should overturn the meditation bed, not only will he have a way out for himself, but he will also avoid the ancestors not settling it, and the descendants suffering. Chan Master Qin of Zhaojue cited an example: This mountain monk's humble aspirations were originally like this. Today I came out, only because of Chan Master Fayan of the Fifth Patriarch, the late master has a ready-made case, and I will raise it to the public, and those who do not cherish their lives, try it.'
出來挨拶。看如無不免自拈自弄去也。喝一喝。以拂子擊禪床下座)。
靈隱清聳禪師(清涼益法嗣)
杭州靈隱清聳禪師。福州人也。初參法眼。法眼指雨謂師曰。滴滴落在。上座眼裡。師初不喻旨。后因閱華嚴感悟。承法眼印可。
百丈道恒禪師(清涼益法嗣)
洪州百丈道恒禪師。參法眼。因請益。外道問佛。不問有言。不問無言。敘語未終。法眼曰。住住汝擬向世尊良久處會那。師從此悟入。
永明道潛禪師(清涼益法嗣)
杭州永明寺道潛禪師。河中府武氏子。初謁法眼。法眼問曰。子于參請外。看甚麼經。師曰。華嚴經。法眼曰。總別同異。成壞六相。是何門攝屬。師曰。文在十地品中。據理則世出世間一切法。皆具六相也。法眼曰。空還具六相也無。師懵然無對。法眼曰。汝問我。我向汝道。師乃問。空還具六相也無。法眼曰空。師於是開悟。踴躍禮謝。法眼曰。子作么生會。師曰空。法眼然之。異日因四眾士女入院。法眼問師曰。律中道。隔壁聞釵釧聲。即名破戒。見睹金銀合雜朱紫駢闐。是破戒。不是破戒。師曰。好個入路。法眼曰。子向後有五百毳徒。為王侯所重在。
報恩慧明禪師(清涼益法嗣)
杭州報恩慧明禪師。姓蔣氏。南遊于閩越
【現代漢語翻譯】 現代漢語譯本： 出來打個招呼。看這樣子，免不了要自己拿出來把玩一番了。喝！（大喝一聲）。（用拂子敲擊禪床，然後下座）。
靈隱清聳禪師（清涼益的法嗣）
杭州靈隱清聳禪師，是福州人。最初參訪法眼禪師（人名）。法眼禪師指著雨對他說：『滴滴落在，上座（對僧人的尊稱）眼裡。』禪師最初不明白其中的旨意，後來因為閱讀《華嚴經》而有所感悟，得到法眼禪師的印可。
百丈道恒禪師（清涼益的法嗣）
洪州百丈道恒禪師，參訪法眼禪師。因為請教問題，禪師說：『外道問佛，不問有言，不問無言。』話還沒說完，法眼禪師說：『住住，你打算在世尊（對佛的尊稱）良久處領會嗎？』禪師從此領悟。
永明道潛禪師（清涼益的法嗣）
杭州永明寺道潛禪師，是河中府武氏之子。最初拜見法眼禪師。法眼禪師問道：『你在參禪請教之外，看什麼經？』禪師說：『《華嚴經》。』法眼禪師說：『總、別、同、異，成、壞六相（佛教術語，指事物普遍具有的六種相狀），屬於哪個門類？』禪師說：『文在《十地品》中，從道理上講，世間和出世間的一切法，都具有六相。』法眼禪師說：『空還具有六相嗎？』禪師茫然無對。法眼禪師說：『你問我，我告訴你。』禪師於是問：『空還具有六相嗎？』法眼禪師說：『空。』禪師因此開悟，高興地禮拜感謝。法眼禪師說：『你作何理解？』禪師說：『空。』法眼禪師認可了他的理解。後來有一天，因為四眾（比丘、比丘尼、優婆塞、優婆夷）士女進入寺院，法眼禪師問禪師說：『律中說，隔壁聽到釵釧的聲音，就叫做破戒。親眼看見金銀混雜，朱紫（達官顯貴）並列，是破戒，不是破戒？』禪師說：『好一個入路。』法眼禪師說：『你以後會有五百弟子，被王侯所器重。』
報恩慧明禪師（清涼益的法嗣）
杭州報恩慧明禪師，姓蔣，南遊到閩越（古代地名）。
【English Translation】 English version: Coming out to greet you. Seeing how it is, it's inevitable that I'll take it out and play with it myself. Ha! (A loud shout). (Strikes the Zen platform with the whisk, then descends from the seat).
Zen Master Qing Cong of Lingyin (Successor of Qingliang Yi)
Zen Master Qing Cong of Lingyin Temple in Hangzhou was a native of Fuzhou. He initially visited Dharma Eye (person's name). Dharma Eye pointed to the rain and said to him, 'Each drop falls into the eyes of the venerable monk (a respectful term for monks).' The Zen Master initially did not understand the meaning, but later, through reading the Avatamsaka Sutra (Huayan Jing), he gained insight and received Dharma Eye's approval.
Zen Master Daoheng of Baizhang (Successor of Qingliang Yi)
Zen Master Daoheng of Baizhang in Hongzhou visited Dharma Eye. Because of asking for instruction, the Zen Master said: 'An outsider asked the Buddha, not asking about existence, not asking about non-existence.' Before he finished speaking, Dharma Eye said, 'Stop, stop, are you planning to comprehend it at the World Honored One's (a respectful term for the Buddha) place for a long time?' From this, the Zen Master attained enlightenment.
Zen Master Daqian of Yongming (Successor of Qingliang Yi)
Zen Master Daqian of Yongming Temple in Hangzhou was a son of the Wu family of Hezhong Prefecture. He initially visited Dharma Eye. Dharma Eye asked, 'Besides participating in Zen inquiries, what sutras do you read?' The Zen Master said, 'The Avatamsaka Sutra (Huayan Jing).' Dharma Eye said, 'The general, the specific, the same, the different, the formation, the destruction, the six characteristics (Buddhist term, referring to the six universal characteristics of things), to which category do they belong?' The Zen Master said, 'The text is in the 'Ten Grounds' chapter; in principle, all dharmas of the mundane and supramundane realms possess the six characteristics.' Dharma Eye said, 'Does emptiness also possess the six characteristics?' The Zen Master was at a loss for words. Dharma Eye said, 'You ask me, and I will tell you.' The Zen Master then asked, 'Does emptiness also possess the six characteristics?' Dharma Eye said, 'Emptiness.' The Zen Master thus attained enlightenment, joyfully prostrating and expressing gratitude. Dharma Eye said, 'How do you understand it?' The Zen Master said, 'Emptiness.' Dharma Eye approved of his understanding. Later, one day, because the four assemblies (bhikshus, bhikshunis, upasakas, and upasikas) of men and women entered the monastery, Dharma Eye asked the Zen Master, 'The precepts say that hearing the sound of hairpins through the wall is called breaking the precepts. Seeing gold and silver mixed together, and officials in purple robes lined up, is it breaking the precepts, or is it not breaking the precepts?' The Zen Master said, 'What a good entry point.' Dharma Eye said, 'In the future, you will have five hundred disciples and be valued by kings and nobles.'
Zen Master Huiming of Bao'en (Successor of Qingliang Yi)
Zen Master Huiming of Bao'en Temple in Hangzhou, whose surname was Jiang, traveled south to Minyue (ancient place name).
間。歷諸禪會。莫契本心。后至臨川。謁法眼。師資道合○一日有新到參。師問。近離甚處。曰都城。師曰。上座離都城到此山。則部城少。上座此間剩。上座剩。則心外有法少。則心法不周說。得道理即住。不會即去。僧無對(徑山杲代云。和尚謾。某甲不得。某甲亦謾。和尚不得。復云。即今莫有道得相謾句者。么若也道得許汝。跳得金剛圈。吞得栗棘蓬)○師尋遷天臺山白沙卓庵。有朋彥上座。博學強記。來訪師敵論宗乘。師曰。言多去道轉遠。今有事借問。祇如從上諸聖及諸先德。還有不悟者也無。彥曰。若是諸聖先德。豈有不悟者哉。師曰。一人發真歸源。十方虛空。悉皆消殞。今天臺山嶷然。如何得消殞去。彥無對○漢乾祐中。忠懿王。延入府中問法。命住資崇院。師盛談玄沙及地藏法眼。宗旨臻極。王因命翠巖令參。等諸禪匠。及城下名公。定其勝負。天龍禪師問曰。一切諸佛。及諸佛法。皆從此經出。未審此經從何而出。師曰。道甚麼。天龍擬進語。師曰過也。資嚴長老問。如何是現前三昧。師曰。還聞么。資嚴曰。某甲不患聾。師曰。果然患聾。師復舉雪峰塔銘。問諸老宿。夫從緣有者。始終而成壞。非從緣有者。歷劫而長堅。堅之與壞。即且置。雪峰即今。在甚麼處。(法眼益別云祇今是成是壞
【現代漢語翻譯】 期間，（我）經歷了許多禪會，但始終未能契合本心。後來到了臨川，拜謁了法眼禪師，師徒之間道義相合。有一天，一位新來的僧人前來參拜。法眼禪師問道：『你最近從哪裡來？』僧人回答：『都城。』法眼禪師說：『上座你離開都城來到這座山，那麼都城就少了一個你，而這座山就多了一個你。上座你多了，就說明心外求法少了，那麼心法就不能周全。說得有道理就留下，說不出來就離開。』僧人無言以對。（徑山杲代為回答說：『和尚您在騙人，我騙不了您。我騙您，您也騙不了我。』又說：『現在有沒有人能說出互相欺騙的句子？如果說得出，就允許你跳出金剛圈，吞下栗棘蓬。） 禪師不久后遷往天臺山白沙，在一處簡陋的庵中居住。有一位名叫朋彥的上座，博學強記，前來拜訪禪師，想要辯論宗乘。禪師說：『話說多了，離道就越遠。現在我有一件事要問你，比如從古至今的諸位聖人和先德，還有沒有沒有開悟的？』朋彥說：『如果是諸位聖人和先德，怎麼會有沒有開悟的呢？』禪師說：『一人發真歸源（證悟本源），十方虛空，全部消殞。今天臺山依然聳立，怎麼能消殞呢？』朋彥無言以對。 後漢乾祐年間（948-951年），忠懿王（錢弘俶）邀請法眼禪師到府中說法，命他住在資崇院。禪師大力宣揚玄沙和地藏法眼的宗旨，達到了極高的境界。忠懿王於是命令翠巖禪師、等禪匠以及城下的名公，來評定他們的勝負。天龍禪師問道：『一切諸佛以及諸佛法，都從此經而出，不知道此經是從何而出的？』禪師說：『說什麼？』天龍禪師剛要說話，禪師說：『錯了。』資嚴長老問道：『什麼是現前三昧（當下證悟的境界）？』禪師說：『聽見了嗎？』資嚴說：『我沒有耳聾。』禪師說：『果然耳聾。』禪師又舉雪峰塔銘，問各位老宿：『凡是從因緣而有的，最終都會有成壞。不是從因緣而有的，歷經劫數也會長久堅固。堅固和敗壞，暫且不說。雪峰現在在哪裡？』（法眼益另外說：『現在是成是壞？』）
【English Translation】 During this time, I attended many Zen gatherings but never managed to align with my original mind. Later, I went to Linchuan and visited Dharma Eye (法眼, Fǎyǎn), where the master and disciple found their paths in harmony. One day, a newly arrived monk came to pay respects. Dharma Eye asked, 'Where have you come from recently?' The monk replied, 'The capital city.' Dharma Eye said, 'If you, venerable monk, have left the capital city to come to this mountain, then the capital city has one less of you, and this mountain has one more of you. If you have more, it means seeking the Dharma outside the mind is less, then the Dharma of the mind cannot be complete. If you speak with reason, stay; if not, leave.' The monk was speechless. (Jingshan Gao (徑山杲)replied on his behalf, saying, 'Venerable Master, you are deceiving, but I cannot be deceived by you. If I deceive you, you cannot be deceived by me.' He further said, 'Is there anyone here who can speak a sentence of mutual deception? If you can, I will allow you to jump out of the Vajra circle and swallow the chestnut burr.') Soon after, the Zen master moved to Baisha (白沙) on Mount Tiantai (天臺山), residing in a simple hermitage. An elder monk named Pengyan (朋彥), known for his extensive learning and strong memory, came to visit the master, seeking to debate the tenets of the sect. The Zen master said, 'The more you speak, the further you stray from the Way. Now I have something to ask you. For example, among all the sages and virtuous predecessors from the past, were there any who were not enlightened?' Pengyan said, 'If they were sages and virtuous predecessors, how could there be any who were not enlightened?' The Zen master said, 'When one person awakens to the true source (發真歸源), the ten directions of empty space all vanish. Today, Mount Tiantai still stands tall; how can it vanish?' Pengyan was speechless. During the Qianyou (乾祐) era of the Later Han Dynasty (948-951 AD), King Zhongyi (忠懿王) (Qian Hongchu (錢弘俶)) invited Dharma Eye Zen Master to preach in his palace, ordering him to reside in Zichong Monastery (資崇院). The Zen master vigorously promoted the doctrines of Xuansha (玄沙) and Ksitigarbha Dharma Eye (地藏法眼), reaching the highest level. King Zhongyi then ordered Zen Master Cuiyan (翠巖), other Zen masters, and famous officials from the city to determine their superiority. Zen Master Tianlong (天龍) asked, 'All Buddhas and all Buddha-dharmas come from this sutra. I wonder, where does this sutra come from?' The Zen master said, 'What are you saying?' As Zen Master Tianlong was about to speak, the Zen master said, 'Wrong.' Elder Ziyan (資嚴) asked, 'What is present Samadhi (現前三昧) (the state of immediate enlightenment)?' The Zen master said, 'Do you hear?' Ziyan said, 'I am not deaf.' The Zen master said, 'Indeed, you are deaf.' The Zen master then cited the inscription on the Snow Peak Pagoda (雪峰塔銘), asking the elder monks, 'Whatever arises from conditions will eventually have formation and decay. Whatever does not arise from conditions will remain firm and enduring through countless kalpas. Let's put aside firmness and decay for now. Where is Snow Peak right now?' (Dharma Eye Yi (法眼益) added, 'Is it forming or decaying right now?')
)老宿無對。設有對者。亦不能當其徴詰。時群彥弭伏。王大喜悅。
云居清錫禪師(清涼益法嗣)
南康軍云居山清錫禪師。泉州人也。有廖天使。入院見供養法眼和尚。真乃問曰。真前是甚麼果子。師曰。假果子。天使曰。既是假果子。為甚麼將供養真。師曰。也祇要天使識假。
羅漢智依禪師(清涼益法嗣)
漳州羅漢智依宣法禪師。與彥端長老吃餅餤。端曰。百種千般。其體不二。師曰。作么生。是不二體。端拈起餅餤。師曰。祇守百種千般。端曰。也是和尚見處。師曰。汝也是羅公詠梳頭樣○師將示滅。乃謂眾曰。今晚四大不和暢。云騰鳥飛。風動塵起。浩浩地。還有人治得么。若治得。永劫不相識。若治不得。時時常見我。言訖告寂。
報慈文遂禪師(清涼益法嗣)
金陵報慈文遂禪師。杭州陸氏子。嘗究首楞嚴。甄會真妄緣起。本末精博。於是節科註釋。文句交絡。厥功既就。謁於法眼。述己所業。深符經旨。法眼曰。楞嚴豈不是有八還義。師曰是。曰明還甚麼。師曰。明還日輪。曰日還甚麼。師懵然無對。法眼誡令焚其所注之文。師自此服膺請益。始忘知解。
報恩玄則禪師(清涼益法嗣)
金陵報恩院玄則禪師。滑州衛南人也。初問青峰。如何
【現代漢語翻譯】 現代漢語譯本：年老的僧人無言以對。即使有人能回答，也不能承受他的詰問。當時眾多的才俊都沉默不語，國王非常高興。
云居清錫禪師（清涼益的法嗣）
南康軍云居山清錫禪師，是泉州人。有位廖天使，入院時看見供養法眼和尚的供品，就問清錫禪師說：『在『真』（指法眼和尚）之前的是什麼果子？』清錫禪師說：『假果子。』天使說：『既然是假果子，為什麼還要拿來供養『真』？』清錫禪師說：『也只是要天使認識什麼是假。』
羅漢智依禪師（清涼益的法嗣）
漳州羅漢智依宣法禪師，與彥端長老一起吃餅餤（一種食物）。彥端長老說：『百種千般，其體不二。』智依禪師說：『如何是不二體？』彥端長老拿起餅餤。智依禪師說：『只是守著百種千般。』彥端長老說：『這也是和尚您的見解。』智依禪師說：『你就像羅公詠梳頭一樣。』智依禪師將要示寂（圓寂）時，對眾人說：『今晚四大（地、水、火、風）不調和，云騰鳥飛，風動塵起，浩浩蕩蕩的，還有人能治理嗎？如果能治理，就永劫不相識；如果不能治理，就時時常見我。』說完就圓寂了。
報慈文遂禪師（清涼益的法嗣）
金陵報慈文遂禪師，是杭州陸氏之子。曾經深入研究《首楞嚴經》（佛教經典），辨別真妄緣起的本末，非常精通博大。於是分章節註釋，文句交錯。他的工作完成後，去拜見法眼禪師，陳述自己所做的工作，非常符合經書的宗旨。法眼禪師說：『《楞嚴經》豈不是有八還義？』文遂禪師說是。法眼禪師問：『明還甚麼？』文遂禪師說：『明還日輪。』法眼禪師問：『日還甚麼？』文遂禪師茫然無對。法眼禪師告誡他燒掉所註釋的文章。文遂禪師從此信服，虛心請教，開始忘記自己原有的知解。
報恩玄則禪師（清涼益的法嗣）
金陵報恩院玄則禪師，是滑州衛南人。最初問青峰禪師，如何
【English Translation】 English version: The old monk had no response. Even if someone could answer, they could not withstand his interrogation. At that time, the many talents were silent, and the king was very pleased.
Zen Master Qingxi of Yunju (Successor of Qingliang Yi)
Zen Master Qingxi of Yunju Mountain in Nankang Prefecture was a native of Quanzhou. There was a Liao angel who, upon entering the monastery and seeing the offerings to the Venerable Fayan, asked the master, 'What is the fruit before the 'True' (referring to Venerable Fayan)?' The master said, 'A false fruit.' The angel said, 'Since it is a false fruit, why offer it to the 'True'?' The master said, 'It is only to make the angel recognize the false.'
Zen Master Zhiyi of Luohan (Successor of Qingliang Yi)
Zen Master Zhiyi of Luohan in Zhangzhou was eating bingdan (a type of food) with Elder Yanduan. Elder Yanduan said, 'A hundred kinds, a thousand varieties, their essence is not two.' The master said, 'What is the not-two essence?' Elder Yanduan picked up the bingdan. The master said, 'Just guarding the hundred kinds and thousand varieties.' Elder Yanduan said, 'This is also your understanding, Master.' The master said, 'You are like Luo Gongyong combing his hair.' When the master was about to enter nirvana, he said to the assembly, 'Tonight the four elements (earth, water, fire, wind) are not in harmony, clouds rise and birds fly, wind moves and dust rises, vast and boundless, is there anyone who can govern it? If you can govern it, you will never recognize me; if you cannot govern it, you will see me at all times.' After saying this, he passed away.
Zen Master Wensui of Bao'ci (Successor of Qingliang Yi)
Zen Master Wensui of Bao'ci in Jinling was the son of the Lu family of Hangzhou. He once deeply studied the Shurangama Sutra (a Buddhist scripture), distinguishing the beginning and end of true and false arising, being very proficient and broad. Therefore, he annotated it by chapters, with interwoven sentences. After his work was completed, he went to see Zen Master Fayan and presented his work, which was very much in line with the sutra's purpose. Zen Master Fayan said, 'Doesn't the Shurangama Sutra have the meaning of eight returns?' Zen Master Wensui said yes. Zen Master Fayan asked, 'What does 'ming' (brightness) return to?' Zen Master Wensui said, 'Brightness returns to the sun wheel.' Zen Master Fayan asked, 'What does the sun return to?' Zen Master Wensui was at a loss for words. Zen Master Fayan warned him to burn the annotated articles. From then on, Zen Master Wensui was convinced, humbly sought advice, and began to forget his original knowledge and understanding.
Zen Master Xuanze of Bao'en (Successor of Qingliang Yi)
Zen Master Xuanze of Bao'en Monastery in Jinling was a native of Weinan in Huazhou. He initially asked Zen Master Qingfeng, how
是學人自己。青峰曰。丙丁童子來求火。后謁法眼。法眼問。甚處來。師曰青峰。法眼曰。青峰有何言句。師舉前話。法眼曰。上座作么生會。師曰。丙丁屬火而更求火。如將自己求自己。法眼曰。與么會又爭得。師曰。某甲祇與么。未審和尚如何。法眼曰。你問我。我與你道。師問。如何是學人自己。法眼曰。丙丁童子來求火。師于言下頓悟○開堂日。李王與法眼俱在。會僧問。龍吟霧起。虎嘯風生。學人知是出世邊事。到此為甚麼不會。師曰。會取好。僧舉頭看。師又看。法眼乃抽身入眾。法眼與李王。當時失色。法眼歸方丈。令侍者喚問話。僧至。法眼曰。上座適來。問底話許。你具眼人天眾前。何不禮拜。蓋覆卻法眼。摵一坐具。其僧三日後。吐光而終。
歸宗䇿真禪師(清涼益法嗣)
廬山歸宗䇿真法施禪師。曹州魏氏子也。初名慧超。謁法眼問曰。慧超咨和尚。如何是佛。法眼曰。汝是慧超。師從此悟入(昭覺勤云。有者道。慧超便是佛。所以法眼恁么答。有者道。大似騎牛覓牛。有者道。問處便是有甚麼。交涉若恁么會去。不惟孤負自己。亦乃深屈古人 雪竇顯頌云。江國春風吹不起。鷓鴣啼在深花里。三級浪高魚化龍。癡人猶戽夜塘水)。
古賢謹禪師(清涼益法嗣)
澤
【現代漢語翻譯】 是學人自己。青峰說：『丙丁童子來求火。』後來（他）去拜見法眼禪師。法眼禪師問：『從哪裡來？』（慧超）回答說：『青峰。』法眼禪師問：『青峰有什麼言語？』（慧超）舉了之前的話。法眼禪師說：『你如何理解？』（慧超）回答說：『丙丁屬火，卻更來求火，如同用自己來尋找自己。』法眼禪師說：『這樣理解又有什麼用呢？』（慧超）回答說：『我只能這樣理解，不知道和尚您如何理解？』法眼禪師說：『你問我，我就告訴你。』（慧超）問：『如何是學人自己？』法眼禪師說：『丙丁童子來求火。』（慧超）在言語下頓悟。（慧超）開堂說法那天，李王與法眼禪師都在場。有僧人問：『龍吟霧起，虎嘯風生，學人知道這是出世的事情，到這裡為什麼不會呢？』（慧超）回答說：『好好體會。』僧人抬頭看。（慧超）也看。法眼禪師於是抽身進入人群。法眼禪師與李王當時都失色。法眼禪師回到方丈，讓侍者叫來問話的僧人。僧人到了，法眼禪師說：『你剛才問的話，你這個有眼力的人，在人天大眾前，為什麼不禮拜，蓋過法眼，摔一個坐具？』這個僧人三天後，吐光而終。
歸宗䇿真禪師(清涼益法嗣)
廬山歸宗䇿真法施禪師，是曹州魏氏的兒子，最初名叫慧超。他去拜見法眼禪師，問道：『慧超請教和尚，什麼是佛？』法眼禪師說：『你是慧超。』（慧超）從此悟入。（昭覺勤禪師說：『有人說，慧超便是佛，所以法眼禪師這樣回答。有人說，很像騎牛找牛。有人說，問處便是有什麼交涉。如果這樣理解，不僅辜負了自己，也深深地委屈了古人。』雪竇顯禪師頌道：『江國春風吹不起，鷓鴣啼在深花里。三級浪高魚化龍，癡人猶戽夜塘水。』）
古賢謹禪師(清涼益法嗣)
澤
【English Translation】 It is the student himself. Qingfeng said, 'A Bing-Ding (丙丁, two of the ten Heavenly Stems in Chinese astrology, associated with fire) child comes seeking fire.' Later, he visited Dharma Eye (法眼, Fayan Wenyi, 885-958). Dharma Eye asked, 'Where do you come from?' The master said, 'Qingfeng.' Dharma Eye said, 'What words or phrases does Qingfeng have?' The master cited the previous words. Dharma Eye said, 'How do you understand it?' The master said, 'Bing-Ding belongs to fire and yet seeks fire, like using oneself to seek oneself.' Dharma Eye said, 'What's the use of understanding it that way?' The master said, 'That's how I understand it; I don't know how the abbot understands it?' Dharma Eye said, 'You ask me, and I'll tell you.' The master asked, 'What is the student himself?' Dharma Eye said, 'A Bing-Ding child comes seeking fire.' The master had a sudden enlightenment upon hearing these words. On the day he began teaching, Li Wang (李王, a king with the surname Li) and Dharma Eye were both present. A monk asked, 'When the dragon roars, mist rises; when the tiger howls, wind arises. The student knows this is a matter beyond the world, but why doesn't he understand it here?' The master said, 'Understand it well.' The monk looked up. The master also looked. Dharma Eye then withdrew into the crowd. Dharma Eye and Li Wang both lost color at that moment. Dharma Eye returned to his abbot's room and ordered the attendant to call the monk who had asked the question. When the monk arrived, Dharma Eye said, 'The question you asked just now, you, a person with eyes, in front of the assembly of humans and gods, why didn't you bow, cover up Dharma Eye, and throw down a sitting mat?' Three days later, that monk emitted light and died.
Zen Master Guizong Cezhen (Lineage of Qingliang Yi)
Zen Master Fashi Cezhen of Guizong Temple on Mount Lu, was a son of the Wei family from Caozhou. His original name was Huichao. He visited Dharma Eye and asked, 'Huichao consults the abbot, what is Buddha?' Dharma Eye said, 'You are Huichao.' The master attained enlightenment from this. (Zen Master Zhao Jueqin said, 'Some say that Huichao is Buddha, so Dharma Eye answered that way. Some say it's very much like riding an ox to find an ox. Some say that the question itself has some connection. If you understand it that way, you not only fail yourself but also deeply wrong the ancients.' Zen Master Xuedou Xian praised, 'The spring breeze in the Jiang country cannot blow it up; the partridge cries in the deep flowers. The three-level waves are high, and the fish transforms into a dragon; the foolish man still bails water from the night pond.')
Zen Master Guxian Jin (Lineage of Qingliang Yi)
Ze
州古賢院謹禪師。侍立法眼次。法眼問一僧曰。自離此間。甚麼處去來。曰入嶺來。法眼曰不易。曰虛涉他。如許多山水。法眼曰。如許多山水也不惡。其僧無語。師於此有省。
南嶽下十世
永明延壽禪師(天臺韶法嗣)
杭州永明延壽禪師。餘杭王氏子。往天臺山天柱峰。九旬習定。暨謁韶國師。一見而深器之。密授玄旨。仍謂師曰。汝與元帥有緣。他日大興佛事。忠懿王。請開山靈隱新寺。明年遷永明大道場。眾盈二千○僧問。如何是永明妙旨。師曰。更添香著。曰謝師指示。師曰。且喜沒交涉。僧禮拜。師曰。聽取一偈。欲識永明旨。門前一湖水。日照光明生。風來波浪起○問如何是大圓鏡師曰。破砂盆。
廣平守威禪師(天臺韶法嗣)
福州廣平院守威宗一禪師。本州人也。參天臺國師得旨。乃付衣法。時有僧問。大庾嶺頭提不起。如何今日付于師。師提起曰。有人敢道。天臺得么。
五云志逢禪師(天臺韶法嗣)
杭州五雲山華嚴院志逢禪師。餘杭人也。通貫三學。了達性相。嘗夢升須彌山。睹三佛列坐。初釋迦。次彌勒。皆禮其足。唯不識第三尊。但仰視而已。釋尊謂之曰此是補彌勒處師子月佛。師方作禮。覺后因閱大藏經。乃符所夢。天福中。遊方。抵
【現代漢語翻譯】 現代漢語譯本： 古賢院謹禪師在侍奉立法眼禪師的時候，法眼禪師問一個僧人：『你從離開這裡之後，去了哪裡？』僧人回答：『我從嶺那邊過來。』法眼禪師說：『不容易啊。』僧人說：『我白白地跋涉了這麼多的山水。』法眼禪師說：『這麼多的山水也不錯。』那個僧人無話可說。謹禪師因此有所領悟。
南嶽下十世
永明延壽禪師（天臺韶法嗣）
杭州永明延壽禪師，是餘杭王氏的兒子。他前往天臺山天柱峰，九十天習禪定。等到拜見韶國師（指天臺德韶）時，韶國師一見他就非常器重他，秘密地傳授玄妙的旨意，並且對禪師說：『你與元帥有緣分，將來會大興佛事。』忠懿王（錢俶）請禪師開山靈隱新寺。第二年，禪師遷往永明大道場，僧眾達到兩千人。一個僧人問：『什麼是永明的妙旨？』禪師說：『再添些香來。』僧人說：『謝謝禪師指示。』禪師說：『可喜的是，你還沒有領會。』僧人禮拜。禪師說：『聽我一偈：想要認識永明的旨意，門前有一湖水，陽光照耀，光明生起，風吹來，波浪涌動。』又有人問：『什麼是大圓鏡智？』禪師說：『破砂盆。』
廣平守威禪師（天臺韶法嗣）
福州廣平院守威宗一禪師，是本州人。參拜天臺國師（指天臺德韶）后領悟旨意，國師於是將衣法傳授給他。當時有個僧人問：『大庾嶺頭提不起，為什麼今天傳授給禪師您？』禪師提起衣法說：『有人敢說，這是從天臺得來的嗎？』
五云志逢禪師（天臺韶法嗣）
杭州五雲山華嚴院志逢禪師，是餘杭人。精通三學，通達性相。曾經夢見自己登上須彌山，看到三尊佛並排坐著，第一尊是釋迦（釋迦牟尼），第二尊是彌勒（彌勒菩薩），他都禮拜了他們的腳。唯獨不認識第三尊佛，只是仰視著他。釋迦佛對他說：『這位是補彌勒處的師子月佛。』志逢禪師這才作禮。醒來后，他翻閱大藏經，發現與夢中所見相符。天福年間（936-947），志逢禪師開始遊方。
【English Translation】 English version: Zen Master Jin of Gu Xian Temple, while attending to Zen Master Fayen, Fayen asked a monk: 'Since you left here, where have you been?' The monk replied, 'I came from beyond the mountains.' Fayen said, 'Not easy.' The monk said, 'I have vainly traversed so many mountains and rivers.' Fayen said, 'So many mountains and rivers are not bad either.' The monk was speechless. Zen Master Jin had an awakening from this.
The Tenth Generation from Nanyue
Zen Master Yongming Yanshou (Successor of Tiantai Shao)
Zen Master Yongming Yanshou of Hangzhou, was a son of the Wang family of Yuhang. He went to Tianzhu Peak on Mount Tiantai and practiced meditation for ninety days. When he visited National Teacher Shao (Tiantai Deshao), Shao greatly valued him at first sight, secretly imparting the profound meaning, and said to the Zen Master: 'You have an affinity with the Marshal, and in the future, you will greatly promote Buddhist affairs.' Prince Zhongyi (Qian Chu) invited the Zen Master to open Lingyin New Temple. The following year, the Zen Master moved to Yongming Great Dharma Place, and the Sangha reached two thousand. A monk asked, 'What is the wonderful meaning of Yongming?' The Zen Master said, 'Add more incense.' The monk said, 'Thank you, Teacher, for the instruction.' The Zen Master said, 'Fortunately, you haven't understood it yet.' The monk bowed. The Zen Master said, 'Listen to a verse: If you want to know the meaning of Yongming, there is a lake in front of the gate, the sun shines, and light arises, the wind comes, and waves rise.' Someone also asked, 'What is the Great Perfect Mirror Wisdom?' The Zen Master said, 'A broken sand pot.'
Zen Master Guangping Shouwei (Successor of Tiantai Shao)
Zen Master Shouwei Zongyi of Guangping Temple in Fuzhou, was a native of this state. After visiting National Teacher Tiantai (Tiantai Deshao), he understood the meaning, and the National Teacher then passed on the robe and Dharma to him. At that time, a monk asked, 'The Dayu Ridge cannot be lifted, why is it passed on to you today, Teacher?' The Zen Master picked up the robe and said, 'Does anyone dare to say that this came from Tiantai?'
Zen Master Wuyun Zhifeng (Successor of Tiantai Shao)
Zen Master Zhifeng of Huayan Temple on Mount Wuyun in Hangzhou, was a native of Yuhang. He was proficient in the Three Studies and understood the nature and characteristics of all things. He once dreamed of ascending Mount Sumeru and seeing three Buddhas sitting in a row. The first was Shakyamuni (Shijia Muni), the second was Maitreya (Maitreya Bodhisattva), and he bowed to their feet. He only did not recognize the third Buddha, but only looked up at him. Shakyamuni Buddha said to him, 'This is the Lion Moon Buddha who will succeed Maitreya.' Zen Master Zhifeng then bowed. After waking up, he read the Tripitaka and found that it matched what he had seen in the dream. During the Tianfu period (936-947), Zen Master Zhifeng began to travel.
天臺云居。參國師。賓主緣契。頓發玄秘。一日入普賢殿中宴坐。倏有一神人。跪膝於前。師問。汝其誰乎。曰護戒神也。師曰。吾患有宿愆。未殄汝知之乎。曰師有何罪。唯一小過耳。師曰何也。曰凡折缽水。亦施主物。師每傾棄。非所宜也。言訖而隱。師自此洗缽水盡飲之。積久因致脾疾。十載方愈(凡折退飲食。及涕唾便利等。並宜鳴指默唸咒。發施心而傾棄之)。
智者全肯禪師(天臺韶法嗣)
婺州智者寺全肯禪師。初參國師。國師問。汝名甚麼。師曰全肯。國師曰。肯個甚麼。師于言下有省。乃禮拜。
瑞鹿遇安禪師(天臺韶法嗣)
溫州瑞鹿寺上方遇安禪師。福州人也。得法于天臺。又常閱首楞嚴經。到知見立知。即無明本知見。無見斯即涅槃。師乃破句讀曰。知見立 知即無明本 知見無 見斯即涅槃。於此有省。有人語師曰。破句了也。師曰。此是我悟處。畢生不易。時謂之安楞嚴。
瑞鹿本先禪師(天臺韶法嗣)
溫州瑞鹿寺本先禪師。本州鄭氏子。參天臺國師。導以非風幡動仁者心動之語。師即悟解。爾後示徒曰。吾初學天臺法門。語下便薦。然千日之內。四儀之中。似物礙膺。如仇同所。一日忽然猛省。譬如洗面摸著鼻孔。
興教洪壽禪師(天
【現代漢語翻譯】 現代漢語譯本： 天臺云居的禪師去參訪國師，師徒之間因緣相合，禪師頓時領悟了玄妙的真理。一天，禪師在普賢殿中靜坐，忽然出現一位神人，跪在禪師面前。禪師問：『你是誰？』神人回答：『我是護戒神。』禪師說：『我擔心自己有過去的罪過，還沒有消除，你知道嗎？』神人說：『禪師有什麼罪過？只有一個小過失罷了。』禪師問：『是什麼？』神人說：『凡是倒掉缽中的水，也是施主的物品，禪師每次傾倒丟棄，是不應該的。』說完就隱去了。禪師從此以後洗缽的水都喝掉。時間長了因此得了脾臟疾病，十年才痊癒（凡是折退飲食，以及涕唾便利等，都應該鳴指默唸咒語，發出佈施的心而傾倒丟棄）。
智者全肯禪師（天臺韶的法嗣）
婺州智者寺的全肯禪師，最初參訪國師，國師問：『你叫什麼名字？』禪師回答：『全肯。』國師說：『肯個什麼？』禪師在國師的言語下有所領悟，於是禮拜。
瑞鹿遇安禪師（天臺韶的法嗣）
溫州瑞鹿寺上方的遇安禪師，是福州人。從天臺宗得法，又經常閱讀《首楞嚴經》。讀到『知見立知，即無明本；知見無，見斯即涅槃』時，禪師於是斷開經文的句讀，讀作『知見立，知即無明本；知見無，見斯即涅槃』。禪師因此有所領悟。有人對禪師說：『你把經文斷句了。』禪師說：『這是我領悟的地方，終生不會改變。』當時人們稱他為『安楞嚴』。
瑞鹿本先禪師（天臺韶的法嗣）
溫州瑞鹿寺的本先禪師，是本州鄭氏的兒子。參訪天臺國師，國師用『不是風動，不是幡動，是仁者心動』的話語引導他，禪師就領悟了。之後禪師對他的弟子們說：『我最初學習天臺法門，在言語之下就領悟了。然而千日之內，四種儀態之中，好像有什麼東西阻礙在胸前，如同仇人一樣。一天忽然猛然醒悟，譬如洗臉時摸到了自己的鼻孔。』
興教洪壽禪師（天
【English Translation】 English version: The Chan master of Yunjutemple in Tiantai visited the National Teacher. The affinity between the master and disciple was harmonious, and the Chan master suddenly realized the profound truth. One day, the Chan master was meditating in the Samantabhadra Hall when a divine being suddenly appeared, kneeling before him. The Chan master asked, 'Who are you?' The divine being replied, 'I am a Dharma-protecting deity.' The Chan master said, 'I worry that I have past sins that have not yet been eradicated. Do you know of them?' The divine being said, 'What sins does the master have? Only one small fault.' The Chan master asked, 'What is it?' The divine being said, 'Whenever you pour out the water from your bowl, it is also the property of the donors. The master should not discard it every time.' After speaking, the deity disappeared. From then on, the Chan master drank all the water used to wash his bowl. Over time, this caused him to develop a spleen disease, from which it took him ten years to recover. (Whenever food or drink is declined, or when spitting, blowing your nose, or relieving yourself, you should snap your fingers and silently recite mantras, generating a mind of generosity before discarding them.)
Chan Master Quanken of Zhizhe Temple (Successor of Tiantai Shao)
Chan Master Quanken of Zhizhe Temple in Wuzhou initially visited the National Teacher, who asked, 'What is your name?' The Chan master replied, 'Quanken.' The National Teacher said, 'What do you affirm?' The Chan master had an awakening upon hearing these words and bowed in gratitude.
Chan Master Yu'an of Ruilu Temple (Successor of Tiantai Shao)
Chan Master Yu'an of Shangfang at Ruilu Temple in Wenzhou was a native of Fuzhou. He received the Dharma from the Tiantai school and often read the Shurangama Sutra. When he came to the passage 'Knowing is established upon knowing, which is the root of ignorance; when knowing is absent, seeing is Nirvana,' the Chan master punctuated the passage as follows: 'Knowing is established; knowing is the root of ignorance; knowing is absent; seeing is Nirvana.' He had an awakening from this. Someone said to the Chan master, 'You have broken the sentence.' The Chan master said, 'This is where I attained enlightenment, and I will not change it for the rest of my life.' At the time, people called him 'An Shurangama'.
Chan Master Benxian of Ruilu Temple (Successor of Tiantai Shao)
Chan Master Benxian of Ruilu Temple in Wenzhou was the son of the Zheng family of this prefecture. He visited the National Teacher of Tiantai, who guided him with the words 'It is not the wind that moves, it is not the banner that moves, it is the mind of the benevolent that moves.' The Chan master immediately understood. Afterwards, the Chan master said to his disciples, 'I initially learned the Tiantai Dharma, and I understood it upon hearing those words. However, for a thousand days, in all four postures, it was as if something was obstructing my chest, like an enemy. One day, I suddenly had a profound awakening, like touching my nose when washing my face.'
Chan Master Hongshou of Xingjiao Temple (
臺韶法嗣)
杭州興教洪壽禪師。同國師普請次。聞墮薪有省。作偈曰。撲落非他物。縱橫不是塵。山河及大地。全露法王身。
云居道齊禪師(清涼欽法嗣)
洪州云居道齊禪師。本州金氏子。遍歷禪會。學心未息。後於上藍院。主經藏。法燈一日謂師曰。有人問。我西來意。答它曰。不東不西。藏主作么生會。師對曰。不東不西。法燈曰。與么會。又爭得。曰道齊祇恁么。未審和尚尊意如何。法燈曰。他家自有兒孫在。師於是頓明厥旨。
千光瑰省禪師(永明潛法嗣)
杭州千光王寺瑰省禪師。溫州鄭氏子。幼歲出家。精究律部。聽天臺文句。棲心於圓頓止觀。后閱楞嚴。文理宏浚。未能洞曉。一夕誦經既久。就案假寐。夢中見日輪自空而降開口吞之。自是倏然發悟。差別義門。渙然無滯。后參永明。永明唯印前解。無別指喻。
南嶽下十一世
瑞巖義海禪師(云居齊法嗣)
明州瑞巖義海禪師。霅川人也。造云居法席。云居問。甚麼物恁么來。師于言下大悟。遂有頌曰。云居甚麼物。問著頭恍惚。直下便承當。猶是生埋沒。
凈土惟正禪師(凈土素法嗣)
杭州凈土院惟正禪師。秀州華亭黃氏子。提䇿東引。學三觀于天臺。復旋徑山。咨單傳之
【現代漢語翻譯】 現代漢語譯本 臺韶法嗣
杭州興教洪壽禪師。在與國師一起普請時，聽到柴薪掉落的聲音有所領悟，作偈說：『撲落非他物，縱橫不是塵。山河及大地，全露法王身。』（法王：佛的尊稱）
云居道齊禪師(清涼欽法嗣)
洪州云居道齊禪師，本州金氏之子。遍訪各處禪會，求學之心未止。后在上藍院，主管經藏。法燈一日對禪師說：『若有人問我西來意（西來意：禪宗用語，指達摩祖師從西方來到中國的目的，即禪宗的根本宗旨），你就回答他：不東不西。你又作何理解？』禪師回答說：『不東不西。』法燈說：『這樣理解，又有什麼用呢？』道齊說：『道齊就是這樣理解的，不知和尚您的意思如何？』法燈說：『他家自有兒孫在。』禪師於是頓悟其中旨意。
千光瑰省禪師(永明潛法嗣)
杭州千光王寺瑰省禪師，溫州鄭氏之子。年幼出家，精研律部。聽講天臺文句，潛心於圓頓止觀。后閱讀《楞嚴經》，感到文理宏大深邃，未能完全理解。一日夜晚誦經許久，伏在案上小憩，夢中見到日輪從空中降落，張開口吞了下去。從此忽然開悟，對差別義理，理解通透毫無滯礙。后參訪永明延壽禪師（永明：指永明延壽禪師），永明禪師只是印證他之前的理解，沒有其他特別的指示。
南嶽下十一世
瑞巖義海禪師(云居齊法嗣)
明州瑞巖義海禪師，霅川人。前往云居山參訪道齊禪師。云居道齊禪師問：『什麼東西這樣來？』禪師在言語之下大悟。於是作頌說：『云居是什麼東西，一問就頭腦恍惚。當下便承認承擔，仍然是活埋沒。』
凈土惟正禪師(凈土素法嗣)
杭州凈土院惟正禪師，秀州華亭黃氏之子。前往東方，在天臺學習三觀，又返回徑山，請教單傳心法。
【English Translation】 English version Taishao's Dharma Descendants
Zen Master Hongshou of Xingjiao Temple in Hangzhou. During a general labor (pǔ qǐng) with the National Teacher, he was enlightened upon hearing the sound of falling firewood. He composed a verse saying: 'What falls is nothing other, What extends is not dust. Mountains, rivers, and the great earth, Fully reveal the Dharma King's (fǎ wáng: an honorific title for the Buddha) body.'
Zen Master Daoqi of Yunju (Descendant of Qingliang Qin)
Zen Master Daoqi of Yunju Temple in Hongzhou, was a native of Jin in this prefecture. He traveled extensively to various Zen gatherings, his desire for learning unceasing. Later, at the Shanglan Monastery, he was in charge of the Sutra Repository. One day, Dharma Lamp (Fǎdēng) said to the master: 'If someone asks me about the meaning of the Patriarch's coming from the West (xī lái yì: a Zen term referring to the purpose of Bodhidharma's arrival in China from the West, i.e., the fundamental principle of Zen), answer them: 'Neither East nor West.' How do you understand this?' The master replied: 'Neither East nor West.' Dharma Lamp said: 'If you understand it that way, what's the use?' Daoqi said: 'That's how Daoqi understands it. I wonder, what is your intention, Venerable?' Dharma Lamp said: 'His family has its own descendants.' Thereupon, the master suddenly understood the meaning.
Zen Master Guisheng of Qianguang (Descendant of Yongming Qian)
Zen Master Guisheng of Qianguang Wang Temple in Hangzhou, was a native of Zheng in Wenzhou. He left home at a young age and diligently studied the Vinaya (Buddhist monastic rules). He listened to the 'Textual Commentary of Tiantai' and devoted himself to the perfect and sudden cessation and contemplation (yuán dùn zhǐ guān). Later, upon reading the Shurangama Sutra, he felt that the text and principles were vast and profound, and he could not fully understand them. One night, after reciting the sutra for a long time, he dozed off at his desk. In a dream, he saw a sun disc descending from the sky and swallowing it with its mouth open. From then on, he suddenly awakened, and his understanding of the differentiated meanings became clear and unobstructed. Later, he visited Zen Master Yongming Yanshou (Yǒngmíng: refers to Zen Master Yongming Yanshou), who only affirmed his previous understanding without any other special instructions.
Eleventh Generation Below Nanyue
Zen Master Yihai of Ruiyan (Descendant of Yunju Qi)
Zen Master Yihai of Ruiyan in Mingzhou, was a native of Zhouchuan. He went to Yunju Mountain to visit Dharma seat of Daoqi. Yunju Daoqi asked: 'What thing comes like this?' The master had a great enlightenment upon hearing these words. Thereupon, he composed a verse saying: 'What is Yunju? When asked, the head becomes bewildered. Immediately acknowledging and accepting, is still a living burial.'
Zen Master Weizheng of Pure Land (Descendant of Pure Land Su)
Zen Master Weizheng of Pure Land Monastery in Hangzhou, was a native of Huang in Huating, Xiuzhou. He traveled eastward, studying the Threefold Contemplation in Tiantai, and then returned to Jingshan, seeking instruction on the single transmission of mind.
旨于老宿惟素。惟素董臨安功臣山凈土院。師輔相之。久而繼席焉○葉內翰清臣牧金陵。迎師語道。一日葉曰。明日府有燕飲。師固奉律。能為我少留一日。款清話否。師諾之。翌日遣使邀師。留一偈而返。曰昨日曾將今日期。出門倚杖又思惟。為僧祇合居巖谷。國士筵中甚不宜。坐客皆仰其標緻○師雅愛跨黃犢出入。軍持巾缽悉掛角上。市人爭觀之○杭守蔣侍郎。嘗與師為方外友。每往謁。至郡庭下犢。譚笑終日而去。蔣有詩曰。禪客尋常入舊都。黃牛角上掛瓶盂。有時帶雪穿云去。便好和云畫作圖○師嘗作山中偈曰。橋上山萬層。橋下水千里。唯有白鷺鷥見我常來此。
教外別傳卷十三 卍新續藏第 84 冊 No. 1580 教外別傳
教外別傳卷十四
六祖大鑒禪師法嗣
青原行思禪師
吉州青原山靜居寺行思禪師。本州安城劉氏子。幼歲出家。每群居論道。師唯默然。聞曹溪法席。乃往參禮。問曰。當何所務。即不落階級。祖曰。汝曾作甚麼來。師曰。聖諦亦不為。祖曰。落何階級。師曰。聖諦尚不為。何階級之有。祖深器之。(徑山杲云。莫將閑話為閑話。往往事從閑話生 楚石琦云。弄泥團漢。有什麼限)會下學徒雖眾。師居首焉。亦猶二祖不言。少林謂之得髓
【現代漢語翻譯】 現代漢語譯本： 惟素老禪師以德行著稱。惟素禪師在臨安（今浙江杭州）功臣山凈土院擔任主持。禪師輔佐他，時間長了就繼承了他的位置。葉清臣內翰擔任金陵（今江蘇南京）的長官時，迎接禪師並向他請教佛法。一天，葉清臣說：『明天府里有宴請，禪師一向遵守戒律，能否為我稍微多留一天，暢談一番？』禪師答應了。第二天，葉清臣派人邀請禪師，禪師留下一首偈頌就回去了，偈頌說：『昨日曾將今日期，出門倚杖又思惟，為僧祇合居巖谷，國士筵中甚不宜。』在座的客人都仰慕他的高尚品格。禪師特別喜歡騎著黃牛出入，軍持（梵語，水瓶）和巾缽都掛在牛角上，市裡的人都爭著觀看他。杭州太守蔣侍郎，曾經和禪師是方外之友，每次去拜訪禪師，到郡衙門前就下了牛，談笑一整天就離開了。蔣侍郎有詩說：『禪客尋常入舊都，黃牛角上掛瓶盂，有時帶雪穿云去，便好和云畫作圖。』禪師曾經作過一首山中偈頌說：『橋上山萬層，橋下水千里，唯有白鷺鷥見我常來此。』
《教外別傳》卷十三 卍新續藏第 84 冊 No. 1580 《教外別傳》
《教外別傳》卷十四
六祖大鑒禪師法嗣
青原行思禪師
吉州青原山靜居寺行思禪師，是本州安城劉氏之子。年幼時出家，每次大家聚在一起討論佛法，禪師總是沉默不語。聽到曹溪（今廣東韶關南華寺）的法席很興盛，就前去參拜。問道：『應當如何修行，才能不落入階級？』六祖慧能回答說：『你曾經做過什麼？』行思禪師說：『聖諦也不做。』六祖慧能說：『落入什麼階級？』行思禪師說：『聖諦尚且不做，哪裡還有什麼階級？』六祖慧能深深地器重他。（徑山杲禪師說：『不要把閑話說成是閑話，往往事情是從閑話中產生的。』楚石琦禪師說：『玩泥團的漢子，有什麼限度？』）曹溪慧能門下的學徒雖然眾多，行思禪師是其中的首座，就像二祖慧可不說話，少林寺的人說他得到了真髓一樣。
【English Translation】 English version: The old monk Weisu was known for his virtue. Monk Weisu served as the abbot of the Pure Land Monastery on Gongchen Mountain in Lin'an (present-day Hangzhou, Zhejiang). The master assisted him, and after a long time, he succeeded him in the position. When Ye Qingchen, an academician of the Imperial Academy, governed Jinling (present-day Nanjing, Jiangsu), he welcomed the master and asked him about the Dharma. One day, Ye said, 'Tomorrow there will be a banquet in the government office. Master, you always abide by the precepts, could you stay one more day for me and have a pleasant conversation?' The master agreed. The next day, Ye sent someone to invite the master, and the master left a verse and returned. The verse said, 'Yesterday I planned for today, leaning on my staff I pondered again. A monk should live in the mountains and valleys, it is not suitable to be in the banquet of national scholars.' The guests present all admired his noble character. The master especially liked to ride a yellow ox in and out, with his kundika (Sanskrit, water bottle) and alms bowl hanging on the ox's horns, and the people in the market scrambled to watch him. The prefect of Hangzhou, Vice Minister Jiang, was once a friend of the master outside the world. Every time he went to visit the master, he would dismount the ox in front of the prefectural office, chat and laugh all day, and then leave. Vice Minister Jiang had a poem saying, 'The Zen monk often enters the old capital, with a bottle and bowl hanging on the yellow ox's horns. Sometimes he goes through the clouds with snow, it would be good to paint it as a picture with the clouds.' The master once wrote a mountain verse saying, 'Thousands of layers of mountains above the bridge, thousands of miles of water below the bridge, only the white egret sees me coming here often.'
Extra Transmission Outside the Teachings, Volume 13 卍 New Continued Collection, Volume 84, No. 1580, Extra Transmission Outside the Teachings
Extra Transmission Outside the Teachings, Volume 14
Successor of the Sixth Patriarch, Great Master Dajian
Qingyuan Xingsi Zen Master
Zen Master Xingsi of Jingju Monastery on Qingyuan Mountain in Jizhou, was a son of the Liu family of Ancheng in this prefecture. He became a monk at a young age. Whenever everyone gathered to discuss the Dharma, the master remained silent. Hearing that the Dharma assembly at Caoxi (present-day Nanhua Temple in Shaoguan, Guangdong) was flourishing, he went to pay his respects. He asked, 'What should I do to avoid falling into stages?' The Sixth Patriarch Huineng replied, 'What have you ever done?' Zen Master Xingsi said, 'I do not even do the Noble Truths.' The Sixth Patriarch Huineng said, 'What stage do you fall into?' Zen Master Xingsi said, 'Since I do not even do the Noble Truths, what stages are there?' The Sixth Patriarch Huineng deeply valued him. (Zen Master Gao of Jingshan said, 'Do not take idle talk as idle talk, often things arise from idle talk.' Zen Master Qishi of Chu said, 'What are the limits of a man playing with mud balls?') Although there were many disciples under Huineng of Caoxi, Zen Master Xingsi was the foremost among them, just like the Second Patriarch Huike did not speak, and the people of Shaolin Temple said that he had obtained the marrow.
矣。一日祖謂師曰。從上衣法雙行。師資遞授。衣以表信。法乃印心。吾今得人。何患不信。吾受衣以來。遭此多難。況乎後代爭競必多。衣即留鎮山門。汝當分化一方。無令斷絕。師既得法。歸住青原○六祖將示滅。有沙彌希遷。(即石頭和尚)問曰。和尚百年後。希遷未審當依附何人祖曰。尋思去。及祖順世。遷每於靜處端坐。寂若忘生。第一座問曰。汝師已逝。空坐奚為。遷曰。我稟遺誡。故尋思爾。座曰。汝有師兄思和尚。今住吉州。汝因緣在彼。師言甚直。汝自迷耳。遷聞語。便禮辭祖龕。直詣靜居參禮。師曰。子何方來。遷曰曹溪。師曰。將得甚麼來。曰未到曹溪。亦不失。師曰。若恁么。用去曹溪作甚麼。曰若不到曹溪。爭知不失。遷又曰。曹溪大師。還識和尚否。師曰。汝今識吾否。曰識又爭能識得。師曰。眾角雖多。一麟足矣。遷又問。和尚自離曹溪。甚麼時至此間。師曰。我卻知汝早晚離曹溪。曰希遷不從曹溪來。師曰。我亦知汝去處也。曰和尚幸是大人。莫造次。他日師復問遷。汝甚麼處來。曰曹溪。師乃舉拂子曰。曹溪還有這個么。曰非但曹溪。西天亦無。師曰。子莫曾到西天否。曰若到即有也。師曰。未在更道。曰和尚也須道取一半。莫全靠學人。師曰。不辭向汝道。恐已后無人承當○師
【現代漢語翻譯】 矣。一日，祖師（六祖慧能）對慧思禪師說：『從達摩祖師以來，衣缽和佛法是同時傳授的，師父傳給弟子，衣缽用來表示信任，佛法用來印證心性。我現在已經找到了傳人，還擔心什麼不被信任呢？我自從接受衣缽以來，遭遇了很多災難，更何況後代爭奪的人肯定很多。衣缽就留在寺院鎮守山門，你應該到一方去弘揚佛法，不要讓佛法斷絕。』慧思禪師得到佛法后，回到青原山居住。 六祖慧能將要圓寂時，有個沙彌名叫希遷（即石頭和尚）問：『和尚您圓寂百年之後，希遷我應該依附誰呢？』六祖說：『去尋思吧。』等到六祖圓寂后，希遷常常在安靜的地方端坐，寂靜得好像忘記了生死。第一座問他說：『你的師父已經去世了，空坐著有什麼用呢？』希遷說：『我接受了遺囑，所以要尋思。』第一座說：『你有師兄慧思和尚，現在住在吉州，你和他的因緣在那裡，慧思禪師說話很直率，只是你自己迷惑罷了。』希遷聽了這話，就禮拜告別六祖的靈龕，直接到靜居去參拜慧思禪師。慧思禪師問：『你從哪裡來？』希遷說：『曹溪（六祖慧能道場）。』慧思禪師問：『帶來了什麼？』希遷說：『沒到曹溪，也沒有失去什麼。』慧思禪師說：『如果這樣，去曹溪做什麼？』希遷說：『如果不到曹溪，怎麼知道沒有失去什麼？』希遷又問：『曹溪大師（六祖慧能），還認識和尚您嗎？』慧思禪師說：『你現在認識我嗎？』希遷說：『認識又怎麼能認識得透徹呢？』慧思禪師說：『眾多的角雖然多，但一個麒麟就足夠了。』希遷又問：『和尚您自從離開曹溪，什麼時候到這裡的？』慧思禪師說：『我卻知道你早晚離開曹溪。』希遷說：『希遷不是從曹溪來的。』慧思禪師說：『我也知道你要去哪裡。』希遷說：『和尚您幸虧是大人，不要隨便說話。』 有一天，慧思禪師又問希遷：『你從哪裡來？』希遷說：『曹溪。』慧思禪師就舉起拂塵說：『曹溪還有這個嗎？』希遷說：『不只是曹溪，西天（印度）也沒有。』慧思禪師問：『你曾經到過西天嗎？』希遷說：『如果到過就有了。』慧思禪師說：『還沒有說到點子上，再說。』希遷說：『和尚您也需要說一半，不要完全依靠學人。』慧思禪師說：『不推辭向你說明，恐怕以後沒有人能夠承擔。』
【English Translation】 Thereupon. One day, the Patriarch (the Sixth Patriarch Huineng) said to the Master (Huisi): 'Since Bodhidharma, the robe and the Dharma have been transmitted together, from master to disciple. The robe signifies trust, and the Dharma seals the mind. Now that I have found a successor, what worries do I have about not being trusted? Since I received the robe, I have encountered many difficulties. Moreover, future generations will surely have much contention. The robe should remain to guard the monastery gate. You should go and transform one region, lest the Dharma be cut off.' Having received the Dharma, the Master returned to live at Qingyuan. When the Sixth Patriarch was about to pass away, a novice named Xiqian (i.e., Stone Monk) asked: 'After the Venerable passes away in a hundred years, who should Xiqian rely on?' The Patriarch said: 'Go and contemplate.' After the Patriarch passed away, Xiqian often sat in stillness, as if forgetting life and death. The First Seat asked him: 'Your master has passed away; what is the use of sitting idly?' Xiqian said: 'I am following the instructions of the will, so I am contemplating.' The First Seat said: 'You have a Dharma brother, Venerable Huisi, who now lives in Jizhou. Your affinity is there. Venerable Huisi speaks very directly; it is only you who are confused.' Hearing this, Xiqian bowed and took leave of the Patriarch's shrine, going directly to Jingju to pay respects to Venerable Huisi. Venerable Huisi asked: 'Where do you come from?' Xiqian said: 'Caoqi (the Sixth Patriarch Huineng's monastery).' Venerable Huisi asked: 'What did you bring?' Xiqian said: 'Before arriving at Caoqi, I did not lose anything.' Venerable Huisi said: 'If so, what did you go to Caoqi for?' Xiqian said: 'If I did not go to Caoqi, how would I know that I did not lose anything?' Xiqian then asked: 'Does the Great Master of Caoqi (the Sixth Patriarch Huineng) still recognize you, Venerable?' Venerable Huisi said: 'Do you recognize me now?' Xiqian said: 'Recognizing is still not thorough recognition.' Venerable Huisi said: 'Although there are many horns, one unicorn is enough.' Xiqian then asked: 'Since you left Caoqi, Venerable, when did you arrive here?' Venerable Huisi said: 'I knew long ago when you would leave Caoqi.' Xiqian said: 'Xiqian did not come from Caoqi.' Venerable Huisi said: 'I also know where you are going.' Xiqian said: 'Venerable, you are fortunate to be a great person; do not speak carelessly.' Another day, Venerable Huisi asked Xiqian: 'Where do you come from?' Xiqian said: 'Caoqi.' Venerable Huisi then raised his whisk and said: 'Does Caoqi have this?' Xiqian said: 'Not only Caoqi, but also the Western Heaven (India) does not have it.' Venerable Huisi asked: 'Have you ever been to the Western Heaven?' Xiqian said: 'If I had been there, then it would have it.' Venerable Huisi said: 'You have not yet hit the mark; speak again.' Xiqian said: 'Venerable, you also need to say half; do not rely entirely on the student.' Venerable Huisi said: 'I do not refuse to explain it to you, but I fear that later there will be no one to take on the responsibility.'
令遷持書與南嶽讓和尚曰。汝達書了速回。吾有個鈯斧子。與汝住山。遷至彼。未呈書便問。不慕諸聖。不重己靈時如何。南嶽曰。子問太高生。何不向下問。遷曰。寧可永劫受沉淪。不從諸聖求解脫。南嶽便休。(玄沙備云。大小石頭。被南嶽推倒。直至如今起不得 雪竇顯云。石頭洎擔板過卻。又云。大小大慧。不解據令 天奇瑞雲。前村后塢。東店西街。酒館花樓。星巖月窟。遇歌時。水仙子。雁兒落。一任婆和。遇儒時。傳以文。約以禮。豈有差殊。大眾。我恁么拈提。且道。與他合否。豈不見道。野老門前別有條章)遷便回。師問。子返何速。書信達否。遷曰。書亦不通。信亦不達。去日蒙和尚許個鈯斧子。祇今便請。師垂一足。遷便禮拜。尋辭往南嶽(翠巖芝云。思和尚垂足。石頭禮拜。要且不得斧子。且道。後來使個什麼 黃龍南云。石頭雖然善能馳達。不辱宗風。其奈逞俊太忙。不知落節。既是落節。回來因什麼得斧子)○荷澤神會來參。師問。甚處來。曰曹溪。師曰。曹溪意旨如何。會振身而立。師曰。猶帶瓦礫在。曰和尚此間莫有真金與人么。師曰。設有。汝向甚麼處著(玄沙備云。果然 云居錫云。祇如玄沙道果然。是真金是瓦礫 金粟悟云。諸禪德。神會恁么。也不無見處。因甚思和尚道。
【現代漢語翻譯】 現代漢語譯本： 令遷拿著信去見南嶽懷讓（南嶽懷讓：唐代禪宗大師）和尚，（石頭希遷）說：『你送信到了就趕快回來，我有個鈯斧子（鈯斧子：一種工具，比喻禪宗的頓悟之法），給你住山。』 希遷到了那裡，還沒呈上信就問：『不羨慕諸聖，不看重自己靈性的時候，會怎麼樣？』 南嶽（懷讓）說：『你問得太高深了，為什麼不向下問呢？』 希遷說：『寧可永遠沉淪，也不從諸聖那裡求解脫。』 南嶽（懷讓）便不再作聲。（玄沙備（玄沙備：禪宗僧人）說：『大小石頭（大小石頭：指希遷和懷讓），被南嶽（懷讓）推倒，直到如今也起不來。』 雪竇顯（雪竇顯：禪宗僧人）說：『石頭（希遷）連同擔板都錯過了。』 又說：『大小大慧（大小大慧：指希遷和懷讓），不理解根據命令。』 天奇瑞（天奇瑞：禪宗僧人）說：『前村后塢，東店西街，酒館花樓，星巖月窟，遇到唱歌的時候，就用水仙子、雁兒落等曲調，任憑婆和。遇到儒生的時候，就用文章來傳達，用禮儀來約束，難道有什麼差別嗎？』 大眾，我這樣拈提，且說，與他（希遷）合拍嗎？ 豈不見道，野老門前別有條章。』） 希遷便回來了。 師父（石頭希遷）問：『你回來得這麼快？ 信送到了嗎？』 希遷說：『信也沒送通，資訊也沒傳達。 去的時候蒙和尚（南嶽懷讓）答應給個鈯斧子，現在就請給我。』 師父（石頭希遷）垂下一隻腳，希遷便禮拜。 隨即告辭前往南嶽。（翠巖芝（翠巖芝：禪宗僧人）說：『思和尚（石頭希遷）垂足，石頭（希遷）禮拜，但始終沒得到斧子。 且說，後來用的是什麼？』 黃龍南（黃龍南：禪宗僧人）說：『石頭（希遷）雖然善於馳騁通達，不辱沒宗風，但奈何逞強太急，不知落腳點。 既然是落腳點，回來因什麼得到斧子？』） 荷澤神會（荷澤神會：唐代禪宗大師）來參拜。 師父（石頭希遷）問：『從哪裡來？』 （神會）說：『曹溪（曹溪：禪宗六祖慧能弘法之地）。』 師父（石頭希遷）說：『曹溪的意旨如何？』 （神會）振身而立。 師父（石頭希遷）說：『還帶著瓦礫在。』 （神會）說：『和尚這裡莫非有真金給人嗎？』 師父（石頭希遷）說：『即使有，你向什麼地方放？』（玄沙備（玄沙備：禪宗僧人）說：『果然。』 云居錫（云居錫：禪宗僧人）說：『就像玄沙（玄沙備）說的果然，是真金還是瓦礫？』 金粟悟（金粟悟：禪宗僧人）說：『各位禪德，神會這樣，也不是沒有見地。 為什麼思和尚（石頭希遷）說……』
【English Translation】 English version: Lingqian took a letter to Nanyue Huairang (Nanyue Huairang: a Zen master of the Tang Dynasty) and said, 'Return quickly after delivering the letter. I have a chisel-axe (chisel-axe: a tool, a metaphor for the sudden enlightenment of Zen), for you to live in the mountains.' When Xiqian arrived there, he asked before presenting the letter, 'What happens when one does not admire the saints and does not value one's own spirit?' Nanyue (Huairang) said, 'Your question is too profound. Why not ask a simpler question?' Xiqian said, 'I would rather suffer eternal damnation than seek liberation from the saints.' Nanyue (Huairang) then remained silent. (Xuansha Bei (Xuansha Bei: a Zen monk) said, 'The big and small stones (big and small stones: referring to Xiqian and Huairang) were pushed down by Nanyue (Huairang) and have not been able to get up until now.' Xuedou Xian (Xuedou Xian: a Zen monk) said, 'Shitou (Xiqian) missed even the carrying pole.' He also said, 'The big and small Dahui (big and small Dahui: referring to Xiqian and Huairang) do not understand according to the command.' Tianqi Rui (Tianqi Rui: a Zen monk) said, 'In front of the village and behind the village, in the east shop and west street, in the wine shops and brothels, in the star caves and moon caves, when singing, use tunes like 'Water Fairy' and 'Wild Goose Falling,' letting it be as it is. When meeting Confucian scholars, use writing to convey and use etiquette to restrain. Is there any difference?' Everyone, I am picking it up like this, tell me, does it match him (Xiqian)? Haven't you heard it said, 'The old man's door has its own rules.') Xiqian then returned. The master (Shitou Xiqian) asked, 'Why did you return so quickly? Was the letter delivered?' Xiqian said, 'The letter was not delivered, and the message was not conveyed. When I left, the monk (Nanyue Huairang) promised to give me a chisel-axe. Now I ask for it.' The master (Shitou Xiqian) lowered one foot, and Xiqian bowed. Then he bid farewell and went to Nanyue. (Cuiyan Zhi (Cuiyan Zhi: a Zen monk) said, 'Master Si (Shitou Xiqian) lowered his foot, and Shitou (Xiqian) bowed, but he never got the axe. Tell me, what did he use later?' Huanglong Nan (Huanglong Nan: a Zen monk) said, 'Although Shitou (Xiqian) is good at running and reaching, and does not disgrace the sect's style, he is too eager to show off and does not know the foothold. Since it is a foothold, why did he get the axe when he came back?') Heze Shenhui (Heze Shenhui: a Zen master of the Tang Dynasty) came to pay homage. The master (Shitou Xiqian) asked, 'Where do you come from?' (Shenhui) said, 'Caoqi (Caoqi: the place where the Sixth Patriarch Huineng propagated the Dharma).' The master (Shitou Xiqian) said, 'What is the meaning of Caoqi?' (Shenhui) shook his body and stood up. The master (Shitou Xiqian) said, 'You are still carrying tiles.' (Shenhui) said, 'Does the monk here have real gold to give to people?' The master (Shitou Xiqian) said, 'Even if there is, where would you put it?' (Xuansha Bei (Xuansha Bei: a Zen monk) said, 'Indeed.' Yunju Xi (Yunju Xi: a Zen monk) said, 'Just like Xuansha (Xuansha Bei) said, indeed, is it real gold or tiles?' Jin Su Wu (Jin Su Wu: a Zen monk) said, 'All of you Zen practitioners, Shenhui is like this, it is not that he has no insight. Why did Master Si (Shitou Xiqian) say...'
猶帶瓦礫在。當時合下什麼語。免為點罰。何不待伊道曹溪意旨如何。但向道合取狗口。伊若擬議。驀面一唾便行。豈不俊哉。乃振身而立。可謂隨邪逐惡。更雲和尚此間莫有真金與人。益見不唧𠺕。然則即今莫有振身而立者么。廣慧要與伊三十棒。且道。賞伊罰伊)○僧問。如何是佛法大意。師曰。廬陵米作么價。
青原下一世
石頭希遷禪師(青原思法嗣)
南嶽石頭希遷禪師。端州高要陳氏子。造曹溪得度。未具戒。屬祖圓寂。稟遺命。謁青原。青原問曰。有人道。嶺南有訊息。師曰。有人不道嶺南有訊息。曰若恁么。大藏小藏。從何而來。師曰。盡從這裡去。青原然之○師于唐天寶初。薦之衡山南寺。寺之東。有石狀如臺。乃結庵其上。時號石頭和尚○師因看肇論。至會萬物為己者其唯聖人乎。師乃拊幾曰。聖人無己。靡所不己。法身無象。誰云自他。圓鑒靈照于其間。萬象體玄而自現。境智非一。孰云去來。至哉斯語也。遂掩卷不覺寢夢。自身與六祖。同乘一龜。游泳深池之內。覺而詳之。靈龜者智也。池者性海也。吾與祖師同乘靈智。游性海矣。遂著參同契曰。竺土大仙心。東西密相付。人根有利鈍。道無南北祖。靈源明皎潔。枝派暗流注。執事元是迷。契理亦非悟。門門一切境。回
【現代漢語翻譯】 還留有瓦礫存在。當時應該說什麼話，才能免受責罰？為什麼不等到他問『什麼是曹溪（Caoxi）意旨』時，只回答『閉上你的狗嘴』。如果他再猶豫，就朝他臉上吐口唾沫走開，豈不是痛快？卻挺身站立，可謂是追隨邪惡。還說『和尚，你這裡有沒有真金給人』，更顯得無知。那麼現在有沒有能挺身站立的人呢？廣慧要打他三十棒，且說，這是賞他還是罰他？ 有僧人問：『什麼是佛法的大意？』 禪師說：『廬陵（Luling）的米是什麼價錢？』
青原（Qingyuan）下一代
石頭希遷禪師（Shitou Xiqian, 青原思（Qingyuan Si）的法嗣）
南嶽（Nanyue）石頭希遷禪師，端州（Duanzhou）高要（Gaoyao）人，姓陳。到曹溪（Caoxi）剃度出家，但還未受具足戒，恰逢六祖圓寂，於是稟承遺命，去拜見青原（Qingyuan）。青原問：『有人說，嶺南（Lingnan）有訊息。』 禪師說：『有人說嶺南沒有訊息。』 青原說：『如果這樣，大藏經（Dazangjing）、小藏經（Xiaozangjing）從哪裡來？』 禪師說：『都從這裡去。』 青原對此表示認可。 唐朝天寶（Tianbao）初年（742年），禪師被推薦到衡山（Hengshan）南寺（Nansi）。寺廟東邊有一塊石頭，形狀像檯子，於是他在上面結廬而居，當時號稱石頭和尚（Shitou Heshang）。 禪師因為閱讀《肇論》（Zhaolun），讀到『能會萬物為己者，其唯聖人乎』時，拍著桌子說：『聖人沒有自我，沒有什麼不是自我。法身沒有形象，誰說是自是他？圓滿的明鏡照耀其中，萬象體現玄妙而自然顯現。境和智不是一，誰說是去是來？』 這句話說得太好了！於是合上書本，不知不覺睡著了，夢見自己和六祖（Liuzu）同乘一隻烏龜，在深池中游泳。醒來后仔細思量，靈龜代表智慧，池代表自性之海。我和祖師一同乘坐靈智，暢遊在自性之海中啊！』 於是寫了《參同契》（Cantongqi）說：『印度（Zhu Tu）大仙的心法，東西方秘密相傳。人的根器有利鈍，道沒有南北之分。靈源光明皎潔，枝流暗中流淌。執著於事相原本就是迷惑，契合真理也不是覺悟。每個門都是一切境界，回'
【English Translation】 Still with rubble remaining. What words should have been spoken then to avoid punishment? Why not wait until he asks, 'What is the meaning of Caoxi?' and simply answer, 'Shut your dog mouth.' If he hesitates, spit in his face and leave, wouldn't that be delightful? Yet he stands up, which can be described as following evil. And saying, 'Monk, do you have real gold to give people here?' only shows ignorance. So, is there anyone who can stand up now? Guanghui wants to give him thirty blows, and say, is this a reward or a punishment? A monk asked: 'What is the great meaning of the Buddha-dharma?' The Zen master said: 'What is the price of rice in Luling?'
The next generation of Qingyuan
Zen Master Shitou Xiqian (Shitou Xiqian, a Dharma successor of Qingyuan Si)
Zen Master Shitou Xiqian of Nanyue, a native of Gaoyao, Duanzhou, surnamed Chen. He went to Caoxi to be tonsured and become a monk, but before receiving the full precepts, he happened to encounter the passing of the Sixth Patriarch, so he followed the will and went to visit Qingyuan. Qingyuan asked: 'Someone said that there is news from Lingnan.' The Zen master said: 'Someone said that there is no news from Lingnan.' Qingyuan said: 'If so, where do the Great Canon (Dazangjing) and Small Canon (Xiaozangjing) come from?' The Zen master said: 'They all go from here.' Qingyuan acknowledged this. In the early years of the Tang Dynasty's Tianbao period (742 AD), the Zen master was recommended to Nansi Temple in Hengshan. To the east of the temple, there was a stone shaped like a platform, so he built a hut on it and lived there, and was known as the Stone Monk (Shitou Heshang) at that time. The Zen master, while reading the Zhaolun, when he read 'Only the sage can unite all things as himself,' slapped the table and said: 'The sage has no self, and there is nothing that is not self. The Dharmakaya has no form, who says it is self or other? The perfect mirror shines within, and all phenomena manifest mysteriously and naturally. Realm and wisdom are not one, who says it is going or coming?' These words are excellent! So he closed the book and fell asleep without realizing it, dreaming that he and the Sixth Patriarch (Liuzu) were riding a turtle together, swimming in a deep pool. After waking up, he thought carefully, the spiritual turtle represents wisdom, and the pool represents the sea of self-nature. The Sixth Patriarch and I are riding the spiritual wisdom together, swimming in the sea of self-nature!' So he wrote the Cantongqi, saying: 'The mind-dharma of the great sage of India (Zhu Tu) is secretly transmitted from east to west. People's roots have sharpness and dullness, and the Way has no north or south origin. The spiritual source is bright and pure, and the branches flow secretly. Attachment to phenomena is originally delusion, and conformity to truth is not enlightenment. Each door is every realm, return'
互不回互。回而更相涉。不爾依位住。色本殊質象。聲元異樂苦。暗合上中言。明明清濁句。四大性自復。如子得其母。火熱風動搖。水濕地堅固。眼色耳音聲。鼻香舌識醋。然依一一法。依根葉分佈。本末須歸宗。尊卑用其語。當明中有暗。勿以暗相遇。當暗中有明。勿以明相睹。明暗各相對。比如前後步。萬物自有功。當言用及處。事存涵蓋合。理應箭鋒拄。承言須會宗。勿自立規矩。觸目不會道。運足焉知路。進步非近遠。迷隔山河固。謹白參玄人。光陰莫虛度○門人道悟問。曹溪意旨誰人得。師曰。會佛法人得。曰師還得否。師曰不得。曰為甚麼不得。師曰。我不會佛法○僧問。如何是解脫。師曰。誰縛汝。問如何是凈土。師曰。誰垢汝。問如何是涅槃。師曰。誰將生死與汝○師問新到。從甚麼處來。曰江西來。師曰。見馬大師否。曰見。師乃指一橛柴曰。馬師何似這個。僧無對(卻回舉似馬祖。祖云。汝見橛柴大小。云沒量大。祖云。汝甚有力。僧云何也。祖云。汝從南嶽。負一橛柴來。豈不是有力)○大顛問。古人云。道有道無。俱是謗。請師除。師曰。一物亦無。除個甚麼。師卻問。並卻咽㗋唇吻道將來。大顛曰。無這個。師曰。若恁么。汝即得入門○道悟問。如何是佛法大意。師曰。不得不知。悟曰
【現代漢語翻譯】 現代漢語譯本 互不回互：彼此之間不要互相依賴或糾纏。 回而更相涉：如果互相依賴，就會更加牽連。 不爾依位住：否則，就各自安住于自己的位置。 色本殊質象：色（rupa，物質現象）的本質是各種不同的形態。 聲元異樂苦：聲音的本質是各種不同的快樂和痛苦。 暗合上中言：在隱晦不明中契合上、中等的言語。 明明清濁句：在明明白白中分辨清澈和污濁的語句。 四大性自復：地、水、火、風（四大）的本性自然恢復。 如子得其母：就像孩子找到了母親一樣。 火熱風動搖：火的特性是熱，風的特性是動搖。 水濕地堅固：水的特性是濕，地的特性是堅固。 眼色耳音聲：眼根對色塵，耳根對聲塵。 鼻香舌識醋：鼻根對香塵，舌根對酸味。 然依一一法：然而，依賴於每一個法（dharma，事物或規律）。 依根葉分佈：依賴於根和葉的分佈。 本末須歸宗：根本和末節都必須迴歸到宗源。 尊卑用其語：尊貴和卑賤要使用相應的語言。 當明中有暗：當明白之中有晦暗。 勿以暗相遇：不要用晦暗去應對晦暗。 當暗中有明：當晦暗之中有明白。 勿以明相睹：不要用明白去觀察明白。 明暗各相對：明白和晦暗各自相對。 比如前後步：比如前面的腳步和後面的腳步。 萬物自有功：萬物自然有其作用。 當言用及處：應當說出它的作用和所處的位置。 事存涵蓋合：事情存在於涵蓋相合之中。 理應箭鋒拄：道理應當像箭鋒一樣直指。 承言須會宗：理解言語必須領會其宗旨。 勿自立規矩：不要自己設立規矩。 觸目不會道：即使親眼所見也不會領會道（dharma，真理）。 運足焉知路：即使行走也不會知道道路。 進步非近遠：進步並非指距離的遠近。 迷隔山河固：迷惑就會被山河阻隔。 謹白參玄人：謹此告訴參禪悟道的人。 光陰莫虛度：不要虛度光陰。 門人道悟問：弟子道悟問道。 曹溪意旨誰人得：曹溪（六祖慧能大師的道場）的意旨誰人能夠領會？ 師曰：會佛法人得：禪師說：領會佛法的人能夠領會。 曰師還得否：道悟問：禪師您領會了嗎？ 師曰不得：禪師說：我沒有領會。 曰為甚麼不得：道悟問：為什麼您沒有領會？ 師曰我不會佛法：禪師說：我不會佛法。 僧問：有僧人問道。 如何是解脫：什麼是解脫？ 師曰：誰縛汝：禪師說：誰束縛你了？ 問如何是凈土：僧人問：什麼是凈土？ 師曰：誰垢汝：禪師說：誰玷污你了？ 問如何是涅槃：僧人問：什麼是涅槃（nirvana，寂滅）？ 師曰：誰將生死與汝：禪師說：誰把生死給你了？ 師問新到：禪師問新來的僧人。 從甚麼處來：從什麼地方來？ 曰江西來：僧人說：從江西來。 師曰：見馬大師否：禪師說：見過馬祖（馬祖道一禪師）大師嗎？ 曰見：僧人說：見過。 師乃指一橛柴曰：禪師於是指著一截木柴說。 馬師何似這個：馬祖大師像這個嗎？ 僧無對(卻回舉似馬祖。祖云。汝見橛柴大小。云沒量大。祖云。汝甚有力。僧云何也。祖云。汝從南嶽。負一橛柴來。豈不是有力)：僧人無言以對（回去后把這件事告訴了馬祖。馬祖說：你看到那截木柴有多大？僧人說：沒法測量它有多大。馬祖說：你很有力氣啊。僧人問為什麼這麼說。馬祖說：你從南嶽（山名）揹著一截木柴來，豈不是很有力氣嗎？） 大顛問：大顛（禪師名）問道。 古人云：道有道無。俱是謗。請師除：古人說：說道有道，說道無道，都是誹謗。請禪師您去除這種誹謗。 師曰：一物亦無。除個甚麼：禪師說：本來就什麼都沒有，去除什麼呢？ 師卻問：並卻咽㗋唇吻道將來：禪師反問道：把咽喉、嘴唇都併攏，說出來。 大顛曰：無這個：大顛說：沒有這個。 師曰：若恁么。汝即得入門：禪師說：如果這樣，你就入門了。 道悟問：道悟問道。 如何是佛法大意：什麼是佛法的大意？ 師曰：不得不知：禪師說：不能不知道。 悟曰：
【English Translation】 English version Do not mutually rely on each other. If you rely on each other, you will become more involved. Otherwise, abide in your respective positions. The essence of rupa (form, material phenomena) is various different forms. The essence of sound is various different pleasures and pains. In obscurity, coincide with superior and intermediate speech. In clarity, distinguish between clear and turbid sentences. The nature of the four elements (earth, water, fire, wind) naturally recovers. Like a child finding its mother. The characteristic of fire is heat, and the characteristic of wind is movement. The characteristic of water is moisture, and the characteristic of earth is solidity. The eye-sense confronts forms, and the ear-sense confronts sounds. The nose-sense confronts smells, and the tongue-sense recognizes sourness. However, rely on each and every dharma (thing or principle). Rely on the distribution of roots and leaves. The root and the branch must both return to the source. The noble and the humble should use appropriate language. When there is darkness within clarity. Do not use darkness to confront darkness. When there is clarity within darkness. Do not use clarity to observe clarity. Clarity and darkness are relatively opposed to each other. Like the front step and the back step. All things naturally have their function. One should speak of its function and where it is located. Affairs exist in the union of box and lid. Reason should point directly like the tip of an arrow. Understanding speech requires comprehending its purpose. Do not establish rules yourself. Even if you see it with your own eyes, you will not understand the Way (dharma, truth). Even if you walk, you will not know the road. Progress does not refer to the distance of near or far. Delusion will be obstructed by mountains and rivers. Respectfully inform those who practice Chan and seek enlightenment. Do not waste time. The disciple Daowu asked: Who can understand the meaning of Caoxi (the Sixth Patriarch Huineng's monastery)? The master said: Those who understand the Buddha-dharma can understand it. Daowu asked: Have you understood it, Master? The master said: I have not understood it. Daowu asked: Why haven't you understood it? The master said: I do not understand the Buddha-dharma. A monk asked: What is liberation? The master said: Who bound you? The monk asked: What is Pure Land? The master said: Who defiled you? The monk asked: What is nirvana (extinction)? The master said: Who gave you birth and death? The master asked a newly arrived monk: Where do you come from? The monk said: From Jiangxi. The master said: Have you seen Master Mazu (Zen Master Mazu Daoyi)? The monk said: I have seen him. The master then pointed to a piece of firewood and said: Is Master Mazu like this? The monk was speechless (He went back and told Mazu about this. Mazu said: How big did you see the piece of firewood? The monk said: Immeasurably big. Mazu said: You are very strong. The monk asked why. Mazu said: You carried a piece of firewood from Mount Nan, aren't you very strong?) Dadian asked: The ancients said: To say that the Way exists or does not exist is all slander. Please, Master, remove this slander. The master said: There is not a single thing. What is there to remove? The master asked back: Put your throat, lips, and mouth together and say it. Dadian said: There is no such thing. The master said: If that's so, then you have entered the gate. Daowu asked: What is the great meaning of the Buddha-dharma? The master said: It cannot be not known. Daowu said:
。向上更有轉處也無。師曰。長空不礙白雲飛○問如何是禪。師曰碌磚○問如何是道。師曰木頭。
青原下二世
藥山惟儼禪師(石頭遷法嗣)
澧州藥山惟儼禪師。絳州韓氏子。年十七。依朝陽西山慧照禪師出家。納戒于衡岳希操律師。博通經論。嚴持戒律。一日自嘆曰。大丈夫。當離法自凈。誰能屑屑。事細行於布巾邪。首造石頭之室。便問。三乘十二分教。某甲粗知。嘗聞南方直指人心見性成佛。實未明瞭。伏望和尚慈悲指示。石頭曰。恁么也不得。不恁么也不得。恁么不恁么總不得。子作么生。師罔措。石頭曰。子因緣不在此。且往馬大師處去。師稟命恭禮馬祖。仍伸前問。祖曰。我有時教伊揚眉瞬目。有時不教伊揚眉瞬目。有時揚眉瞬目者是。有時揚眉瞬目者不是。子作么生。師于言下契悟。便禮拜。祖曰。你見甚麼道理。便禮拜。師曰。某甲在石頭處。如蚊子上鐵牛。祖曰。汝既如是。善自護持。侍奉三年(法雲秀云。石頭好個無孔鐵錘。大似分付不著。藥山雖然過江西悟去。爭奈平地上吃交。有什麼扶策處。具眼者試辨看 五祖演云。老僧在眾日。聞兄弟商量道。即心即佛也不得。不即心即佛也不得。若恁磨說話。敢稱禪客。殊不知。古人文武兼備。韜略雙全。山僧見處。也要諸人
【現代漢語翻譯】 現代漢語譯本：向上還有轉圜的餘地嗎？ 藥山惟儼禪師說：『廣闊的天空不妨礙白雲的飛翔。』有人問：『什麼是禪？』 藥山惟儼禪師說：『是磚頭。』有人問：『什麼是道？』 藥山惟儼禪師說：『是木頭。』
青原行思禪師門下二世
藥山惟儼禪師（石頭希遷禪師的法嗣）
澧州（今湖南澧縣）的藥山惟儼禪師，是絳州（今山西絳縣）韓氏之子。十七歲時，依朝陽西山慧照禪師出家，在衡岳希操律師處受戒。他廣泛通曉經書理論，嚴格遵守戒律。一天，他自嘆道：『大丈夫應當遠離依賴外在的佛法，自我清凈，誰能瑣屑地專注于用布巾擦拭等細微行為呢？』於是他首先拜訪了石頭希遷禪師，便問：『三乘十二分教（佛教經文的分類），我大致瞭解。常聽聞南方禪宗直指人心，見性成佛的教義，實在不明白。希望和尚慈悲指示。』石頭希遷禪師說：『這樣也不行，那樣也不行，這樣那樣都不行。你怎麼辦？』藥山惟儼禪師不知所措。石頭希遷禪師說：『你與我的因緣不在此，還是去馬祖道一禪師那裡吧。』藥山惟儼禪師聽從命令，恭敬地拜見馬祖道一禪師，仍然提出之前的問題。馬祖道一禪師說：『我有時教他揚眉瞬目，有時不教他揚眉瞬目，有時揚眉瞬目是對的，有時揚眉瞬目是不對的。你怎麼辦？』藥山惟儼禪師在言下領悟，便禮拜。馬祖道一禪師說：『你見到什麼道理，便禮拜？』藥山惟儼禪師說：『我在石頭希遷禪師處，就像蚊子叮鐵牛一樣，無從下手。』馬祖道一禪師說：『你既然如此，好好守護保持。』藥山惟儼禪師在馬祖道一禪師處侍奉三年。（法雲秀云評論說：石頭希遷禪師好比一個沒有孔的鐵錘，好像無法交付。藥山惟儼禪師雖然到江西開悟而去，無奈在平地上摔了一跤。有什麼扶持幫助的地方呢？有眼力的人試著辨別看看。五祖法演禪師說：老僧我在大眾中時，聽兄弟們商量說，即心即佛也不行，不即心即佛也不行。如果這樣說話，怎敢稱禪客？殊不知，古人是文武兼備，韜略雙全。山僧我的看法，也要各位』
【English Translation】 English version: Is there still room for maneuver upwards? The Master (Yaoshan Weiyan) said: 'The vast sky does not hinder the white clouds from flying.' Someone asked: 'What is Chan (Zen)?' The Master said: 'A brick.' Someone asked: 'What is the Dao (the Way)?' The Master said: 'A piece of wood.'
Second Generation under Qingyuan Xingsi
Chan Master Yaoshan Weiyan (Dharma successor of Shitou Xiqian)
Chan Master Yaoshan Weiyan of Lizhou (present-day Lixian County, Hunan Province) was a son of the Han family of Jiangzhou (present-day Jiangxian County, Shanxi Province). At the age of seventeen, he left home under Chan Master Huizhao of Xishan in Chaoyang, and received the precepts from Vinaya Master Xicao of Hengyue. He was well-versed in scriptures and treatises, and strictly observed the precepts. One day, he sighed to himself: 'A great man should purify himself by detaching from external Dharmas. Who can meticulously focus on trivial actions such as wiping with a cloth?' So he first visited Shitou Xiqian and asked: 'I have a rough understanding of the Three Vehicles and Twelve Divisions of Teachings (classifications of Buddhist scriptures). I have often heard that the Southern Chan school directly points to the human mind, seeing one's nature and becoming a Buddha, but I really don't understand it. I hope the Master will compassionately instruct me.' Shitou Xiqian said: 'That won't do, that won't do either, neither that nor that will do. What will you do?' The Master was at a loss. Shitou Xiqian said: 'Your affinity is not here. You should go to Master Mazu (Daoyi).' The Master obeyed and respectfully paid homage to Mazu, still asking the previous question. Mazu said: 'Sometimes I teach him to raise his eyebrows and blink, sometimes I don't teach him to raise his eyebrows and blink, sometimes raising his eyebrows and blinking is right, sometimes raising his eyebrows and blinking is not right. What will you do?' The Master had an awakening upon hearing these words and bowed. Mazu said: 'What principle did you see that you bow?' The Master said: 'When I was with Shitou, it was like a mosquito biting an iron ox, with no way to start.' Mazu said: 'Since you are like this, take good care of yourself.' The Master served Mazu for three years. (Fayun Xiuyun commented: Shitou Xiqian is like an iron hammer without a hole, as if he cannot hand it over. Although Yaoshan Weiyan went to Jiangxi and had an awakening, he unfortunately stumbled on flat ground. Is there any place to support and help? Those with eyes, try to discern. Chan Master Wuzu Fayan said: When I, the old monk, was in the assembly, I heard the brothers discussing, saying that neither is it that mind is Buddha, nor is it that mind is not Buddha. If you speak like this, how dare you call yourself a Chan practitioner? Little do they know that the ancients were both civil and military, with complete strategies. My view, the mountain monk, also requires everyone')
共知。只見波濤涌。不見海龍宮 大溈智云。說什麼在石頭時。如蚊子上鐵牛。只今又何曾吐露得出 溈山果云。前箭猶自可。后箭射人深。藥山直饒恁么悟去。也落第二月 徑山杲云。好個話端。阿誰會舉。舉得十分。未敢相許 楚石琦云。藥山只知蚊子上鐵牛。不知鐵牛叮蚊子。露柱親遭一口。燈籠無地藏身。嚇得馬大師。變作老妙喜。我且問你。話端從甚麼處說起。相罵饒你插觜。相唾饒你潑水)一日祖問。子近日見處作么生。師曰。面板脫落盡。唯有一真實。祖曰。子之所得。可謂協於心體。佈於四肢。既然如是。將三條篾。束取肚皮。隨處住山去。師曰。某甲又是何人。敢言住山。祖曰。不然。未有常行而不住。未有常住而不行。欲益無所益。欲為無所為。宜作舟航。無久住此。師乃辭祖返石頭。一日在石上坐次。石頭問曰。汝在這裡作么。曰一物不為。石頭曰。恁么即閑坐也。曰若閑坐即為也。石頭曰。汝道不為。不為個甚麼。曰千聖亦不識。石頭以偈贊曰。從來共住不知名。任運相將祇么行。自佔上賢猶不識。造次凡流豈可明(徑山杲云。物是實價。錢是足陌)○石頭垂語曰。言語動用沒交涉。師曰。非言語動用。亦沒交涉。石頭曰。我這裡。針劄不入。師曰。我這裡。如石上栽華。石頭然之○后居澧
州藥山。海眾云會。師與道吾。說茗溪上世。為節察來。道吾曰。和尚上世。曾為甚麼。師曰。我痿痿羸羸。且恁么過時。道吾曰。憑何如此。師曰。我不曾展他書卷(石霜諸別云。書卷不曾展)○謂云巖曰。與我喚沙彌來。云巖曰。喚他來作甚麼。師曰。我有個折腳鐺子。要他提上挈下。云巖曰。恁么則與和尚。出一隻手去也。師便休(溈山喆云。藥山若不得云巖折腳鐺子。幾成廢器。大溈折腳鐺子。也與諸人。共出一隻手。何故。且圖古風不墜 昭覺勤云。舉一明三。是衲僧尋常行履。云巖既告往知來。藥山亦不謬分付。崇寧雖百丑千拙。有個沒底籃子。更望諸人兩手提挈。何故。有條攀條 天童華云。藥山道頭。云巖知尾。雖然頭尾相稱。要且不識羞恥)○道吾云巖侍立次。師指按山上枯榮二樹。問道吾曰。枯者是。榮者是。道吾曰。榮者是。師曰。灼然一切處光明燦爛去。又問云巖。枯者是。榮者是。云巖曰。枯者是。師曰。灼然一切處放教枯淡去。高沙彌忽至。師曰。枯者是。榮者是。高曰。枯者從他枯。榮者從他榮。師顧道吾云巖曰。不是不是○師久不升堂。院主白曰。大眾久思和尚示誨。師曰。打鐘著。眾才集。師便下座歸方丈。院主隨後問曰。和尚既許為大眾說話。為甚麼一言不措。師曰。經有經師
【現代漢語翻譯】 現代漢語譯本 州藥山（地名）。海眾雲集。藥山（人名，含義：地名+山名，指藥山惟儼禪師）與道吾（人名，含義：唐代禪僧）談論茗溪（地名）上世的事情，因為節察（官名）來了。道吾問：『和尚（對僧人的尊稱）上世，曾經做過什麼？』藥山說：『我身體衰弱，就這樣過日子。』道吾問：『憑什麼這樣？』藥山說：『我不曾展開書卷。』（石霜諸（人名，含義：石霜楚圓禪師）別說：『書卷不曾展開。』） 藥山對云巖（人名，含義：潭州云巖曇晟禪師）說：『你給我叫沙彌（小和尚）來。』云巖問：『叫他來做什麼？』藥山說：『我有個折腳的鐺子（三腳或四腳的金屬炊具），要他提上挈下。』云巖說：『這樣的話，就等於和尚自己伸出一隻手去了。』藥山便作罷。（溈山喆（人名，含義：溈山靈佑禪師）說：『藥山如果得不到云巖的折腳鐺子，幾乎就成了廢物。大溈（指溈山靈佑禪師）的折腳鐺子，也與諸位共同伸出一隻手。為什麼呢？爲了保持古風不墜。』昭覺勤（人名，含義：昭覺克勤禪師）說：『舉一明三，是衲僧（僧人的自稱）尋常的行履。云巖既然能預知未來，藥山也不會錯誤地交付。崇寧（年號，北宋徽宗，1102-1106年）雖然百丑千拙，有個沒底的籃子，更希望諸位兩手提挈。為什麼呢？有條攀條。』天童華（人名，含義：天童宗玨禪師）說：『藥山知道開頭，云巖知道結尾。雖然頭尾相稱，但終究是不識羞恥。』） 道吾、云巖侍立在藥山身邊。藥山指著山上的枯榮兩棵樹，問道吾：『枯的是，還是榮的是？』道吾說：『榮的是。』藥山說：『確實一切處光明燦爛而去。』又問云巖：『枯的是，還是榮的是？』云巖說：『枯的是。』藥山說：『確實一切處放任它枯淡而去。』高沙彌忽然來到，藥山說：『枯的是，還是榮的是？』高沙彌說：『枯的任它枯，榮的任它榮。』藥山回頭對道吾、云巖說：『不是，不是。』 藥山很久沒有升堂說法。院主（寺院的管理者）稟告說：『大眾很久沒有聽到和尚的開示教誨了。』藥山說：『打鐘。』大眾才聚集，藥山便下座回到方丈（寺院住持的住所）。院主隨後問道：『和尚既然答應為大眾說法，為什麼一句話也不說？』藥山說：『經有經師（講解經典的出家人）。』
【English Translation】 English version Yao Mountain (location). The assembly of monks gathered. Yaoshan (name, meaning: location + mountain name, referring to Zen Master Weiyan of Yaoshan) and Daowu (name, meaning: Zen monk of the Tang Dynasty) were discussing the affairs of the previous life at Mingxi (location), because the Commissioner (official title) had arrived. Daowu asked, 'What did the Abbot (respectful term for a monk) do in his previous life?' Yaoshan said, 'I am weak and frail, just passing the time like this.' Daowu asked, 'Based on what do you do this?' Yaoshan said, 'I have never unfolded the scriptures.' (Shishuang Zhu (name, meaning: Zen Master Chuyuan of Shishuang) said separately: 'The scriptures have never been unfolded.') Yaoshan said to Yunyan (name, meaning: Zen Master Yunyan Tansheng of Tanzhou), 'Go and call the novice monk for me.' Yunyan asked, 'What do you want him for?' Yaoshan said, 'I have a broken-legged pot (a metal cooking pot with three or four legs), and I want him to carry it up and down.' Yunyan said, 'In that case, it would be like the Abbot extending one of his own hands.' Yaoshan then stopped. (Weishan Zhe (name, meaning: Zen Master Lingyou of Weishan) said, 'If Yaoshan had not obtained Yunyan's broken-legged pot, he would have become almost useless. Dawei's (referring to Zen Master Lingyou of Weishan) broken-legged pot also extends one hand together with everyone. Why? In order to maintain the ancient style without decline.' Zhaojue Qin (name, meaning: Zen Master Keqin of Zhaojue) said, 'Understanding three things from one is the ordinary practice of a monk. Since Yunyan could foresee the future, Yaoshan would not mistakenly entrust him. Although Chongning (era name, Emperor Huizong of the Northern Song Dynasty, 1102-1106 AD) was a hundred times ugly and a thousand times clumsy, he had a bottomless basket, and he hoped that everyone would carry it with both hands. Why? Cling to whatever branch is available.' Tiantong Hua (name, meaning: Zen Master Zongjue of Tiantong) said, 'Yaoshan knew the beginning, and Yunyan knew the end. Although the beginning and end matched, they were ultimately shameless.') Daowu and Yunyan were standing beside Yaoshan. Yaoshan pointed to the two trees on the mountain, one withered and one flourishing, and asked Daowu, 'Which is it, the withered one or the flourishing one?' Daowu said, 'The flourishing one.' Yaoshan said, 'Indeed, everything is bright and radiant.' He then asked Yunyan, 'Which is it, the withered one or the flourishing one?' Yunyan said, 'The withered one.' Yaoshan said, 'Indeed, everything is allowed to wither away.' The novice monk Gao suddenly arrived, and Yaoshan said, 'Which is it, the withered one or the flourishing one?' The novice monk Gao said, 'Let the withered one wither, and let the flourishing one flourish.' Yaoshan turned to Daowu and Yunyan and said, 'No, no.' Yaoshan had not ascended the Dharma hall to preach for a long time. The abbot (manager of the monastery) reported, 'The assembly has not heard the Abbot's teachings for a long time.' Yaoshan said, 'Ring the bell.' Only when the assembly gathered did Yaoshan descend from the seat and return to his abbot's quarters (the residence of the abbot of the monastery). The abbot then asked, 'Since the Abbot promised to speak for the assembly, why didn't he say a word?' Yaoshan said, 'The scriptures have scripture teachers (ordained monks who explain the scriptures).'
。論有論師。爭怪得老僧(雪竇顯云。可惜藥山老漢。平地上吃撲。盡大地人扶不起 瑯玡覺云。藥山下座。不妨疑著。及乎院主拶著。失卻一隻眼 翠巖芝云。藥山下座。院主當初怪不為說法。可謂誤他三軍 薦福懷云。藥山還見院主么。院主還見藥山么。三十年後。遇著作家。不得錯舉 五祖演云。雖然以己妨人。爭奈賊身已露。諸人要識藥山么。閑持經卷倚松立。笑問客從何處來 開福寧云。藥山慎初護末。佛眼難窺。院主狹路相逢。等閑蹉過 雪竇宗云。威音劫外𢹂手。誰肯同歸。十字街頭擲金。幾人踏著。敢問大眾。且道。藥山曾說不曾說。若道曾說。是謗藥山。若道不曾說。是孤負藥山。且道畢竟為人在甚麼處。良久云。須知云外千峰上。別有靈松帶雨寒 天童杰。舉翠巖拈了云。翠巖只具一隻眼。殊不知。藥山歸方丈。正是勞他三軍 資福先云。藥山竟歸方丈。卻似個好人。只被他輕輕一捏。便見忘前失后)○師問云巖。作甚麼。云巖曰。擔屎。師曰。那個聻。云巖曰在。師曰。汝來去為誰。曰替他東西。師曰。何不教並行。曰和尚莫謗他。師曰。不合恁么道。曰如何道。師曰。還曾擔么○問僧。甚處來。曰湖南來。師曰。洞庭湖水滿也未。曰未。師曰。許多時雨水。為甚麼未滿。僧無語(道吾智云。
滿也 云巖晟云。湛湛地 洞山價云。甚麼劫中。曾增減來 雲門偃云。祇在這裡)○問龐居士。一乘中還著得這個事么。居士曰。某甲祇管日求升合。不知還著得么。師曰。道居士不見石頭得么。居士曰。拈一放一。未為好手。師曰。老僧住持事繁居士珍重便出。師曰。拈一放一。的是好手。居士曰。好個一乘問宗。今日失卻也。師曰是是○師與云巖遊山。腰間刀響。云巖問。甚麼物作聲。師抽刀驀口作斫勢(洞山價。舉示眾云。看他藥山橫身為這個事。今時人慾明向上事。須體此意始得)○遵布衲浴佛。師曰。這個從汝浴。還浴得那個么。遵曰。把將那個來。師乃休(長慶棱云。邪法難扶 報慈遂云。且道。長慶恁么道。在賓在主。眾中喚作浴佛語。亦云兼帶語。且道。盡善不盡善)○問學人有疑。請師決。師曰。待上堂時來。與阇黎決疑。至晚上堂。眾集。師曰。今日請決疑上座。在甚麼處。其僧出衆而立。師下禪床把住曰。大眾。這僧有疑。便與一推。卻歸方丈(報慈遂云。且道。與伊決疑。否。若決疑。甚麼處是決疑。若不與決疑。又道。待上堂時。與汝決疑 翠巖芝云。藥山與么決疑。土上更加泥。雖然如是。這僧也不得孤負藥山 云居元云。大小藥山。被這僧勘破)○師令供養主抄化。甘行者問。甚處
【現代漢語翻譯】 現代漢語譯本 滿也，云巖晟（云巖晟禪師）說。 湛湛地，洞山價（洞山良價禪師）說。 甚麼劫中，曾增減來？雲門偃（雲門文偃禪師）說，祇（只）在這裡。 問龐居士：『一乘（唯一的佛法道路）中還容得下這件事嗎？』居士說：『我只管每天求升斗，不知道能不能容得下。』師說：『道居士沒見到石頭（石頭希遷禪師）嗎？』居士說：『拈一放一，還不是好手。』師說：『老僧住持事務繁忙，居士珍重。』便離開。師說：『拈一放一，的（確）是好手。』居士說：『好個一乘問宗，今天失卻了。』師說：『是是。』 師與云巖（云巖曇晟禪師）遊山，腰間刀響。云巖問：『甚麼物作聲？』師抽刀驀口作斫勢。（洞山價（洞山良價禪師）舉示眾云：『看他藥山（藥山惟儼禪師）橫身為這件事，今時人慾明向上事，須體此意始得。』） 遵布衲浴佛。師曰：『這個從汝浴，還浴得那個么？』遵曰：『把將那個來。』師乃休。（長慶棱（長慶慧棱禪師）云：『邪法難扶。』報慈遂（報慈德遂禪師）云：『且道，長慶恁么道，在賓在主？眾中喚作浴佛語，亦云兼帶語。且道，盡善不盡善？』） 問：『學人有疑，請師決。』師曰：『待上堂時來，與阇黎（梵語，意為弟子）決疑。』至晚上堂，眾集。師曰：『今日請決疑上座，在甚麼處？』其僧出衆而立。師下禪床把住曰：『大眾，這僧有疑，』便與一推，卻歸方丈。（報慈遂（報慈德遂禪師）云：『且道，與伊決疑否？若決疑，甚麼處是決疑？若不與決疑，又道，待上堂時，與汝決疑。』翠巖芝（翠巖可真禪師）云：『藥山（藥山惟儼禪師）與么決疑，土上更加泥。雖然如是，這僧也不得孤負藥山（藥山惟儼禪師）。』云居元（云居道膺禪師）云：『大小藥山（藥山惟儼禪師），被這僧勘破。』） 師令供養主抄化。甘行者問：『甚處？』
【English Translation】 English version Manya, Yunyan Sheng (Zen Master Yunyan Sheng) said. Zhanzhan Di, Dongshan Jia (Zen Master Dongshan Liangjie) said. In what kalpa (an aeon in Hindu and Buddhist cosmology), has there ever been increase or decrease? Yunmen Yan (Zen Master Yunmen Wenyan) said, 'Just here.' Asked Layman Pang: 'Within the One Vehicle (the single path of Buddhist teaching), can this matter be accommodated?' The layman said, 'I only manage to seek measures daily; I don't know if it can be accommodated.' The master said, 'Has the Layman not seen Shitou (Zen Master Shitou Xiqian)?' The layman said, 'Picking one up and putting one down is not the mark of a good hand.' The master said, 'This old monk is busy with affairs of the monastery; Layman, take care.' Then he left. The master said, 'Picking one up and putting one down is indeed the mark of a good hand.' The layman said, 'Such a fine One Vehicle inquiry into the source, lost today.' The master said, 'Yes, yes.' The master was traveling in the mountains with Yunyan (Zen Master Yunyan Tansheng), and the knife at his waist rang. Yunyan asked, 'What is making that sound?' The master drew his knife and made a chopping gesture towards his mouth. (Dongshan Jia (Zen Master Dongshan Liangjie) raised this to the assembly, saying, 'See how Yaoshan (Zen Master Yaoshan Weiyan) puts his body on the line for this matter. People today who wish to understand the matter of upward striving must embody this intention.') Zun, the mendicant monk, was bathing the Buddha. The master said, 'This one you bathe; can you also bathe that one?' Zun said, 'Bring that one here.' The master then ceased. (Changqing Leng (Zen Master Changqing Huileng) said, 'It is difficult to support heterodox teachings.' Bao Ci Sui (Zen Master Bao Ci Desui) said, 'Tell me, Changqing said it like that; is it in the guest or in the host? In the assembly, it is called bathing the Buddha language, also called inclusive language. Tell me, is it completely good or not completely good?') Asked: 'This student has doubts; please, Master, resolve them.' The master said, 'Wait until the time of the Dharma talk; I will resolve your doubts, Ajari (Sanskrit term for disciple).' When evening came and the assembly gathered, the master said, 'Today, I invite the senior monk who has doubts to be resolved; where is he?' That monk came forward and stood in the assembly. The master descended from the Zen seat, grabbed him, and said, 'Everyone, this monk has doubts,' and then gave him a push, returning to his abbot's quarters. (Bao Ci Sui (Zen Master Bao Ci Desui) said, 'Tell me, did he resolve his doubts or not? If he resolved his doubts, where is the resolution? If he did not resolve his doubts, he also said, "Wait until the time of the Dharma talk; I will resolve your doubts." ' Cuiyan Zhi (Zen Master Cuiyan Kezhen) said, 'Yaoshan (Zen Master Yaoshan Weiyan) resolves doubts like this, adding mud on top of mud. Although it is like this, this monk also cannot let down Yaoshan (Zen Master Yaoshan Weiyan).' Yunju Yuan (Zen Master Yunju Dao Ying) said, 'Great Yaoshan (Zen Master Yaoshan Weiyan) was seen through by this monk.') The master ordered the patron to collect donations. Practitioner Gan asked, 'Where?'
來。曰藥山來。甘曰。來作么。曰教化。甘曰。將得藥來么。曰行者有甚麼病。甘便舍銀兩鋌。意山中有人。此物卻回。無人即休。化主便歸納疏。師問曰。子歸何速。化主曰。問佛法相當。得銀兩鋌。師令舉其語。化主舉已。師曰。速送還他。子著賊了也。化主便送還。甘曰。由來有人。遂添銀施之(同安顯云。早知行者恁么問。終不道藥山來 雪峰空云。藥山老漢。亦自小膽。若是東山。即便收下。何故。且教甘贄老漢。疑三十年)○問僧。見說汝解算。是否。曰不敢。師曰。汝試算老僧看。僧無對(云巖晟舉問洞山。汝作么生。洞山云。請和尚生月)○師書佛字。問道吾。是甚麼字。道吾曰佛字。師曰。多口阿師○夜參不點燈。師垂語曰。我有一句子。待特牛生兒。即向你道。有僧曰。特牛生兒也。祇是和尚不道。師曰。侍者把燈來。其僧抽身入眾(洞山價云。這僧會。只是不肯禮拜 清涼欽云。特牛兒。牸牛兒。又代云。雙生 翠巖芝云。我即不然。特牛生兒也。不向你道。何故如此。若向你道。何處更有王老師 投子青雲。且道。甚處是這僧會底道理。若道得。可為這僧雪屈。若道不得。卻被藥山瞞 浮山遠云。我有一句子。待無舌人問即道 昭覺勤云。藥山垂釣。意在鯤鯨。這僧吞鉤。三千激浪。洞山眼
【現代漢語翻譯】 現代漢語譯本： 來（指化主）。（藥）山（指藥山惟儼禪師）來（指化主從藥山來）。 甘（指一位施主）問：『來做什麼？』 （化主）答：『教化（募捐）。』 甘問：『將得藥（指藥山禪師的藥）來嗎？』 （化主）答：『行者（指有病的人）有什麼病？』 甘便舍（施捨）銀兩鋌（古代的貨幣單位），心想：『山中有人（需要幫助），此物卻回（送還給我）；無人即休（就作罷）。』 化主便歸納疏（將募捐的登記冊收起來）。 師（指藥山惟儼禪師）問（化主）說：『你回來為何這麼快？』 化主說：『問佛法相當（問答很投機），得銀兩鋌。』 師令（化主）舉其語（重複剛才的對話）。 化主舉已（重複完畢）。 師說：『速送還他（趕快還給他），你著賊了也（你被他迷惑了）。』 化主便送還（銀兩）。 甘說：『由來有人（果然有人需要）。』遂添銀施之（於是又增加了一些銀子施捨）。（同安顯云禪師說：『早知行者恁么問（早知道你會這麼問），終不道藥山來（我絕對不會說我是從藥山來的）。』雪峰義存禪師說：『藥山老漢，亦自小膽（藥山老禪師，也太膽小了）。若是東山（如果是東山禪師），即便收下（就收下了）。何故（為什麼）？且教甘贄老漢，疑三十年（讓他疑惑三十年）。』） 問僧（問一位僧人）：『見說汝解算（聽說你很會算數），是否？』 （僧人）答：『不敢（不敢當）。』 師說：『汝試算老僧看（你試著算算老僧）。』 僧無對（僧人無言以對）。（云巖晟禪師舉此公案問洞山良價禪師：『汝作么生（你怎麼辦）？』洞山云：『請和尚生月（請問和尚是哪個月出生的）。』） 師書佛字（藥山禪師寫了一個『佛』字），問（道）道吾（道吾圓智禪師）：『是甚麼字？』 道吾曰：『佛字。』 師曰：『多口阿師（多嘴的阿師）。』 夜參不點燈（晚上講經不點燈），師垂語曰（藥山禪師開示說）：『我有一句子（我有一句話），待特牛生兒（等到母牛生小牛），即向你道（就告訴你）。』 有僧曰：『特牛生兒也（母牛已經生小牛了），祇是和尚不道（只是和尚您不說）。』 師曰：『侍者把燈來（侍者把燈拿來）。』 其僧抽身入眾（那位僧人趕緊退回人群中）。（洞山良價禪師說：『這僧會（這位僧人很聰明），只是不肯禮拜（只是不肯頂禮）。』清涼欽禪師說：『特牛兒，牸牛兒（母牛，母牛）。』又代云：『雙生（雙胞胎）。』翠巖芝禪師說：『我即不然（我卻不這樣），特牛生兒也，不向你道（母牛生小牛了，我也不告訴你）。何故如此（為什麼這樣）？若向你道（如果告訴你了），何處更有王老師（哪裡還有王老師）？』投子青禪師說：『且道（且說），甚處是這僧會底道理（哪裡是這位僧人會的地方）？若道得（如果說得出來），可為這僧雪屈（可以為這位僧人洗刷冤屈）。若道不得（如果說不出來），卻被藥山瞞（卻被藥山禪師矇蔽了）。』浮山法遠禪師說：『我有一句子（我有一句話），待無舌人問即道（等到沒有舌頭的人問我才說）。』昭覺勤禪師說：『藥山垂釣，意在鯤鯨（藥山禪師垂釣，意在釣鯤鵬）。這僧吞鉤，三千激浪（這位僧人吞下魚鉤，激起三千波浪）。洞山眼（洞山禪師的眼力）。』）
【English Translation】 English version: Lai (referring to the alms seeker). Yao Shan (referring to Zen Master Yaoshan Weiyan) lai (referring to the alms seeker coming from Yaoshan). Gan (referring to a donor) asked: 'What are you here for?' (The alms seeker) replied: 'For teaching and transformation (fundraising).' Gan asked: 'Did you bring the medicine (referring to Zen Master Yaoshan's medicine)?' (The alms seeker) replied: 'What illness does the practitioner (referring to someone who is ill) have?' Gan then donated two ingots of silver (ancient currency), thinking: 'If there are people in the mountains (who need help), this item will return (be returned to me); if there is no one, then forget it (it will be over).' The alms seeker then returned and put away the register (put away the fundraising register). The Master (referring to Zen Master Yaoshan Weiyan) asked (the alms seeker): 'Why did you return so quickly?' The alms seeker said: 'The questions and answers on the Dharma were quite compatible (the questions and answers were very congenial), and I received two ingots of silver.' The Master ordered (the alms seeker) to repeat the words (repeat the conversation just now). The alms seeker finished repeating. The Master said: 'Quickly return it to him (quickly return it to him), you have been deceived (you have been deceived by him).' The alms seeker then returned (the silver). Gan said: 'So there are people (who need it).' Then he added silver to donate (so he added some silver to donate). (Zen Master Tongan Xianyun said: 'If I had known that the practitioner would ask like this, I would never have said that I came from Yaoshan.' Zen Master Xuefeng Yicun said: 'Old man Yaoshan, is also timid. If it were Dongshan, he would have accepted it. Why? Let old man Gan Zhi doubt for thirty years.') Asked a monk (asked a monk): 'I heard that you are good at arithmetic, is that true?' (The monk) replied: 'I dare not (I don't deserve it).' The Master said: 'You try to calculate the old monk (you try to calculate the old monk).' The monk had no answer (the monk was speechless). (Zen Master Yunyan Sheng cited this case to ask Zen Master Dongshan Liangjie: 'What do you do?' Dongshan said: 'Please ask the abbot's birth month.') The Master wrote the word 'Buddha' (Zen Master Yaoshan wrote the word 'Buddha'), and asked (Dao) Daowu (Zen Master Daowu Yuanzhi): 'What word is this?' Daowu said: 'The word Buddha.' The Master said: 'Talkative Acharya (talkative Acharya).' No lights were lit during the evening meditation (no lights were lit during the evening lecture), and the Master said (Zen Master Yaoshan instructed): 'I have a sentence (I have a sentence), wait for the buffalo to give birth to a calf, then I will tell you (then I will tell you).' A monk said: 'The buffalo has already given birth to a calf, it's just that the abbot doesn't say it.' The Master said: 'Attendant, bring the lamp.' The monk withdrew into the crowd. (Zen Master Dongshan Liangjie said: 'This monk knows (this monk is smart), but he is not willing to bow (but he is not willing to bow).' Zen Master Qingliang Qin said: 'Buffalo, buffalo.' Also said: 'Twins.' Zen Master Cuiyan Zhi said: 'I am not like that, the buffalo gave birth to a calf, I will not tell you. Why is this? If I tell you, where else is Teacher Wang? 'Zen Master Touzi Qing said: 'And say, where is the reason why this monk will be? If you can say it, you can clear the injustice for this monk. If you can't say it, you will be deceived by Yaoshan.' Zen Master Fushan Fayuan said: 'I have a sentence, wait for the tongueless person to ask and then say it.' Zen Master Zhaojue Qin said: 'Yaoshan is fishing, intending to catch Kunpeng. This monk swallowed the hook, stirring up three thousand waves. Dongshan's eyes.')
正。千里同風。法燈重整槍旗。再裝甲冑。夾山即不然。有一句子。威音已前。道與諸人了。或有問。明頭合。暗頭合。只向他道。龍得水時添意氣。虎逢山色長威獰 黃龍震云。會么。如人暗中書字。字雖不成。文彩已彰。文彩既彰。點燈為甚不見。不見道。賊是小人。智過君子 天奇瑞雲。藥山當時滿口道出。又言特牛生兒。正是揚聲止響。欲隱彌露。這僧全身獨露。卻又歸眾而藏。亦是靈龜拽尾。拂跡成痕。洞山就事傳聲。未有師資之禮。山僧不然。當時只道。低聲。免得這些絡䌇)○看經次。僧問。和尚尋常不許人看經。為甚麼卻自看。師曰。我祇圖遮眼。曰某甲學和尚。還得也無。師曰。汝若看。牛皮也須穿(長慶棱云。眼有何過 報慈遂云。且道。長慶會藥山意。不會藥山意 雪竇宗云。真心不動。教海澄明。得用如如。義天炳煥。正恁么時。且道。是經是眼。若向這裡見得徹。更不用循行數墨。逐妄迷真。其或未然。牛皮穿透猶自可。髑髏遍野幾人知 金粟悟云。藥山豈只遮眼。直得通身裹卻。這僧若看。豈只牛皮須穿。直得撞破乾坤。始得不被瞞卻)○問平田淺草。麈鹿成群。如何射得麈中主。師曰看箭。僧放身便倒。師曰。侍者拖出這死漢。僧便走。師曰。弄泥團漢。有甚麼限(雪竇顯云。三步雖
【現代漢語翻譯】 現代漢語譯本： 正。（意為：純正，不偏斜）千里之內，風俗相同。佛法如燈，重新整頓，如槍如旗，再次披上鎧甲。但夾山（指夾山善會禪師）卻不這樣認為，他有一句話說，在威音王佛（過去佛名，意為：聲音威嚴的佛）之前，道就已經傳給你們了。或者有人問，明處相合，還是暗處相合？只對他說，龍得到水時更加意氣風發，老虎遇到山色更顯威猛猙獰。黃龍震云（指黃龍慧南禪師），你們明白嗎？就像人在黑暗中寫字，字雖然不成形，但文采已經顯現。文采既然已經顯現，點燈是爲了什麼卻看不見？看不見是因為，小偷是小人，但智慧超過君子。天奇瑞雲（指天奇本瑞禪師）說，藥山（指藥山惟儼禪師）當時滿口說出，又說特牛生兒，正是揚聲止響，想要隱藏反而更加顯露。這位僧人全身獨自顯露，卻又歸於大眾而隱藏，也像是靈龜拖著尾巴，拂去軌跡反而留下痕跡。洞山（指洞山良價禪師）就事傳聲，還沒有師徒之間的禮儀。我卻不這樣認為，當時只說，低聲點，免得這些絡䌇（指煩惱，糾纏不清的事物）。 看經的時候，有僧人問，和尚您平時不允許別人看經，為什麼自己卻看？藥山回答說，我只是爲了遮眼。僧人說，我學和尚您，可以嗎？藥山說，你如果看經，牛皮也得穿透（長慶慧棱禪師說，眼睛有什麼過錯？報慈遂禪師說，那麼，長慶是理解藥山的意思，還是不理解藥山的意思？雪竇重顯禪師說，真心不動搖，教海澄澈明凈，運用起來如如不動，義理光輝燦爛。正在這個時候，那麼，是經還是眼？如果在這裡看得透徹，就更不用循規蹈矩，逐妄迷真。如果不是這樣，牛皮穿透還可以，遍地髑髏有幾人知道？金粟悟禪師說，藥山豈止是遮眼，簡直是全身包裹起來。這僧人如果看經，豈止是牛皮需要穿透，簡直是撞破乾坤，才能不被矇蔽）。 有人問，平坦的田野，淺淺的草地，麈鹿成群，如何射得麈中主（意為：如何在眾多事物中把握關鍵）？藥山說，看箭。僧人隨即倒地。藥山說，侍者，把這死漢拖出去。僧人便跑開了。藥山說，玩泥團的漢子，有什麼限度（雪竇重顯禪師說，三步雖然快，但最終還是慢了）。
【English Translation】 English version: Righteous. Throughout the land, customs are the same. The Dharma lamp is re-established, like spears and flags, armor is donned once more. But not so with Jiashan (referring to Zen Master Jiashan Shanhui). He has a saying: before Weiyin King Buddha (name of a past Buddha, meaning: Buddha with majestic sound), the Dao had already been transmitted to you all. Or if someone asks, 'Does it accord in the light, or does it accord in the dark?' Just tell him, 'When the dragon gets water, it adds to its spirit; when the tiger meets the mountain, its ferocity grows.' Huanglong Zhenyun (referring to Zen Master Huanglong Huinan), do you understand? It's like a person writing in the dark; though the characters are not formed, the literary brilliance is already manifest. Since the literary brilliance is already manifest, why can't it be seen when the lamp is lit? It can't be seen because, 'The thief is a petty person, but his wisdom surpasses that of a gentleman.' Tianqi Ruiyun (referring to Zen Master Tianqi Benrui) said, 'Yaoshan (referring to Zen Master Yaoshan Weiyan) spoke it all out at the time, and also said that a special ox gives birth to a calf, which is precisely raising the voice to stop the echo; wanting to hide only reveals it more.' This monk reveals himself entirely alone, yet returns to the multitude and hides, like a spiritual turtle dragging its tail, brushing away traces but leaving marks. Dongshan (referring to Zen Master Dongshan Liangjie) transmits the sound according to the matter, without the proper etiquette between teacher and disciple. I don't think so. At that time, I would just say, 'Lower your voice, to avoid these tangles (referring to afflictions, entanglements).' While reading the sutra, a monk asked, 'Venerable, you usually don't allow others to read the sutra, why do you read it yourself?' Yaoshan replied, 'I'm just trying to cover my eyes.' The monk said, 'Can I learn from you, Venerable?' Yaoshan said, 'If you read the sutra, even the cowhide will have to be pierced through' (Zen Master Changqing Huiling said, 'What fault do the eyes have?' Zen Master Bao Ci Sui said, 'Then, does Changqing understand Yaoshan's meaning, or does he not understand Yaoshan's meaning?' Zen Master Xuedou Chongxian said, 'The true mind is unmoving, the sea of teachings is clear and bright, using it as such, the meaning is brilliantly illuminated. At this very moment, then, is it the sutra or the eye? If you can see through this, then you don't need to follow the rules and count the ink, chasing delusions and losing the truth. If not, piercing through the cowhide is still acceptable, but how many people know the skulls scattered across the fields?' Zen Master Jin Su Wu said, 'Yaoshan is not just covering his eyes, he's simply wrapping himself up entirely. If this monk reads the sutra, it's not just the cowhide that needs to be pierced through, he simply needs to break through the universe to avoid being deceived'). Someone asked, 'In the flat fields and shallow grass, herds of deer gather, how can one shoot the chief among the deer (meaning: how to grasp the key among many things)?' Yaoshan said, 'Watch the arrow.' The monk immediately fell to the ground. Yaoshan said, 'Attendant, drag this dead man out.' The monk then ran away. Yaoshan said, 'A fellow playing with mud balls, what limit is there?' (Zen Master Xuedou Chongxian said, 'Although three steps are fast, in the end, they are still slow').
活。五步須死。頌云。麈中主。君看取。下一箭。走三步。五步若活。成群趁虎。正眼從來付獵人。復高聲云。看箭 云居元云。藥山千鈞之弩。不為鼷鼠發機。這僧帶箭出門。一死更不再活 凈慈昌云。這僧趁得猢孫。入他鬧市。藥山騎個猛虎。直上高山。若作一處商量。終是遭人檢點)○院主報。打鐘也。請和尚上堂。師曰。汝與我擎缽盂去。曰和尚無手來多少時。師曰。汝祇是枉披袈裟。曰某甲祇恁么。和尚如何。師曰。我無這個眷屬○園頭栽菜次。師曰。栽即不障汝栽。莫教根生。曰既不教根生。大眾吃甚麼。師曰。汝還有口么。園頭無對○師坐次。僧問。兀兀地思量甚麼。師曰。思量個不思量底。曰不思量底。如何思量。師曰。非思量(無準范頌云。兀兀地思量。無可得思量。無可思量處。真個好思量。大庾嶺頭逢六祖。鰲山店上見曾郎)○問學人擬歸鄉時如何。師曰。汝父母遍身紅爛。臥在荊棘林中。汝歸何所。曰恁么則不歸去也。師曰。汝卻須歸去。汝若歸鄉。示汝個休糧方子。曰便請。師曰。二時上堂。不得咬破一粒米○朗州刺史李翱問。師何姓。師曰。正是時。李不委。卻問院主。某甲適來問和尚姓。和尚曰正是時。未審姓甚麼。院主曰。恁么則姓韓也。師聞乃曰。得恁么不識好惡。若是夏時對他
【現代漢語翻譯】 現代漢語譯本： 活。五步須死。頌云：『麈中主，君看取，下一箭，走三步。五步若活，成群趁虎。』正眼從來付獵人。復高聲云：『看箭！』 云居元禪師說：『藥山千鈞之弩，不為鼷鼠發機。這僧帶箭出門，一死更不再活。』 凈慈昌禪師說：『這僧趁得猢猻，入他鬧市。藥山騎個猛虎，直上高山。若作一處商量，終是遭人檢點。』 院主稟報：『打鐘了，請和尚上堂。』 師說：『你與我擎缽盂去。』 院主說：『和尚無手來多少時？』 師說：『你只是枉披袈裟。』 院主說：『某甲祇恁么，和尚如何？』 師說：『我無這個眷屬。』 園頭（菜園負責人）栽菜時，師說：『栽即不障汝栽，莫教根生。』 園頭說：『既不教根生，大眾吃甚麼？』 師說：『汝還有口么？』 園頭無對。 師坐著，僧人問：『兀兀地思量甚麼？』 師說：『思量個不思量底。』 僧人說：『不思量底，如何思量？』 師說：『非思量。』（無準范禪師頌云：『兀兀地思量，無可得思量，無可思量處，真個好思量。大庾嶺頭逢六祖，鰲山店上見曾郎。』） 僧人問：『學人擬歸鄉時如何？』 師說：『汝父母遍身紅爛，臥在荊棘林中，汝歸何所？』 僧人說：『恁么則不歸去也。』 師說：『汝卻須歸去。汝若歸鄉，示汝個休糧方子。』 僧人說：『便請。』 師說：『二時上堂，不得咬破一粒米。』 朗州刺史李翱問：『師何姓？』 師說：『正是時。』 李翱不明白，便問院主：『某甲適來問和尚姓，和尚曰正是時，未審姓甚麼？』 院主說：『恁么則姓韓也。』 師聞乃曰：『得恁么不識好惡。若是夏時對他。』
【English Translation】 English version: Alive. Five steps must die. A verse says: 'The master among the deer, look carefully, shoot an arrow, walk three steps. If alive after five steps, a pack will chase the tiger.' The true eye has always been entrusted to the hunter. Again, he loudly said: 'Watch the arrow!' Zen Master Yunju Yuan said: 'Yaoshan's thousand-pound crossbow is not triggered for a shrew. This monk goes out with an arrow, one death and no more life.' Zen Master Jingci Chang said: 'This monk chases the monkey into his bustling market. Yaoshan rides a fierce tiger straight up the high mountain. If you discuss it in one place, you will eventually be scrutinized.' The abbot reported: 'The bell has been struck, please, Abbot, ascend the hall.' The master said: 'You go and hold the alms bowl for me.' The abbot said: 'How long has the abbot been without hands?' The master said: 'You are just wearing the kasaya in vain.' The abbot said: 'If I am like this, what about the abbot?' The master said: 'I have no such family.' When the gardener (in charge of the vegetable garden) was planting vegetables, the master said: 'Planting does not hinder your planting, but do not let roots grow.' The gardener said: 'If you don't let roots grow, what will the assembly eat?' The master said: 'Do you still have a mouth?' The gardener had no reply. The master was sitting, and a monk asked: 'What are you thinking about so intently?' The master said: 'Thinking about that which is not thought.' The monk said: 'That which is not thought, how is it thought?' The master said: 'Non-thinking.' (Zen Master Wuzhun Fan praised: 'Thinking intently, nothing can be thought, where nothing can be thought, truly good thinking. Meeting the Sixth Patriarch at Dayu Ridge, seeing Zeng Lang at Aoshan Store.') A monk asked: 'What about when the student intends to return home?' The master said: 'Your parents are covered in red sores, lying in a thorn forest, where will you return?' The monk said: 'In that case, I will not return.' The master said: 'You must return. If you return home, I will show you a formula for resting from food.' The monk said: 'Please do so.' The master said: 'When ascending the hall at two times, do not break a single grain of rice.' Li Ao, the prefect of Langzhou, asked: 'What is the master's surname?' The master said: 'It is precisely the time.' Li Ao did not understand and asked the abbot: 'I asked the abbot's surname just now, and the abbot said it was precisely the time, I don't know what the surname is?' The abbot said: 'In that case, the surname is Han.' The master heard this and said: 'How can you not know good from bad? If it were summer, I would have answered him differently.'
。便是姓熱○李初向師玄化。屢請不赴。乃躬謁之。師執經卷不顧。侍者曰。太守在此。李性褊急。乃曰。見面不如聞名。拂袖便出。師曰。太守。何得貴耳賤目。李回拱謝。問曰。如何是道。師以手指上下曰。會么。李曰不會。師曰。云在青天水在瓶。李忻愜作禮。而述偈曰。煉得身形似鶴形。千株松下兩函經。我來問道無餘說。云在青天水在瓶。(報慈遂云。且道。李太守。是讚他語明他語。須是行腳眼始得)李又問。如何是戒定慧。師曰。貧道這裡。無此閑傢俱。李莫測玄旨。師曰。太守。欲得保任此事。直須向高高山頂立。深深海底行。閨閣中物捨不得。便為滲漏(張無盡頌云。云在青天水在瓶。眼光隨指落深坑。溪花不耐風霜苦。說甚深深海底行)○師一夜登山經行。忽云開見月。大嘯一聲。應澧陽東九十里許。居民盡謂東家。明晨迭相推問。直至藥山。徒眾曰。昨夜和尚。山頂大嘯。
丹霞天然禪師(石頭遷法嗣)
鄧州丹霞天然禪師。本習儒業。將入長安應舉。方宿于逆旅。偶禪者問曰。仁者何往。曰選官去。禪者曰。選官何如選佛。曰選佛當往何所。禪者曰。今江西馬大師出世。是選佛之場。仁者可往。遂直造江西。才見祖。師以手拓幞頭額。祖顧視。良久曰。南嶽石頭是汝師也。據抵
【現代漢語翻譯】 現代漢語譯本：他就是姓熱的李，最初向玄化禪師請教，多次邀請玄化禪師都不應允。於是李親自去拜訪玄化禪師。玄化禪師拿著經卷看，不理睬他。侍者說：『太守在這裡。』李性情急躁，就說：『見面不如聞名。』說完拂袖便走。玄化禪師說：『太守，怎麼能貴耳賤目呢？』李回身拱手謝罪，問道：『如何是道？』玄化禪師用手指指上指下，說：『會么？』李說：『不會。』玄化禪師說：『云在青天水在瓶。』李高興地拜謝，並作偈說：『煉得身形似鶴形，千株松下兩函經。我來問道無餘說，云在青天水在瓶。』（報慈禪師於是說：『且說，李太守，是讚揚他開悟了，還是迷惑不解？必須是具有行腳僧的眼力才能分辨。』）李又問：『如何是戒定慧？』玄化禪師說：『貧道這裡，沒有這些閑傢俱。』李莫測高深的旨意。玄化禪師說：『太守，想要保任此事，必須向高高山頂立，深深海底行。閨閣中的東西捨不得，就會有所滲漏。』（張無盡頌揚說：『云在青天水在瓶，眼光隨指落深坑。溪花不耐風霜苦，說甚深深海底行。』）玄化禪師一夜登山經行，忽然云開見月，大嘯一聲，迴應到澧陽東九十里左右的地方。居民都以為是東家（鄰居）發出的聲音，第二天互相詢問，一直問到藥山。徒眾說，昨夜和尚在山頂大嘯。 丹霞天然禪師（石頭遷法嗣） 鄧州丹霞天然禪師，本來學習儒家經典。將要進入長安參加科舉考試，暫住在旅店裡。偶然有禪者問他說：『仁者要到哪裡去？』他說：『去選官。』禪者說：『選官哪裡比得上選佛？』他說：『選佛應當到哪裡去？』禪者說：『現在江西馬祖大師出世，是選佛的場所，仁者可以去。』於是直接前往江西。剛見到馬祖，丹霞天然禪師用手拍打頭上的幞頭（古代男子戴的一種頭巾）。馬祖看著他，過了很久說：『南嶽石頭禪師是你的老師。』就留他在那裡。
【English Translation】 English version: He was a Mr. Li, initially seeking instruction from Master Xuanhua, repeatedly inviting him without success. Consequently, Li personally paid a visit. Master Xuanhua, holding a scripture, paid him no attention. An attendant said, 'The Prefect is here.' Li, being of an impatient nature, then said, 'Meeting in person is not as good as hearing the name.' With a flick of his sleeve, he turned to leave. The Master said, 'Prefect, how can you value ears and despise eyes?' Li turned back, bowed, and asked, 'What is the Dao?' The Master pointed up and down, saying, 'Do you understand?' Li said, 'I do not understand.' The Master said, 'Clouds in the blue sky, water in the bottle.' Li was delighted and paid his respects, composing a verse: 'Refined my form to resemble a crane, Beneath a thousand pines, two cases of scriptures remain. I came to inquire about the Dao, with nothing more to say, Clouds in the blue sky, water in the bottle.' (Monk Bao Ci then said, 'Tell me, Prefect Li, is he praising enlightenment or speaking in confusion? One must have the eyes of a wandering monk to discern.') Li then asked, 'What are Sila (戒，precepts), Samadhi (定，concentration), and Prajna (慧，wisdom)?' The Master said, 'This poor monk has no such idle furniture here.' Li could not fathom the profound meaning. The Master said, 'Prefect, if you wish to maintain this matter, you must stand on the highest mountain peak and walk in the deepest ocean. If you cannot relinquish the things of the boudoir, there will be leakage.' (Zhang Wujin praised, 'Clouds in the blue sky, water in the bottle, The gaze follows the finger, falling into a deep pit. Stream flowers cannot endure the hardship of wind and frost, What is there to say about walking in the deepest ocean?') One night, the Master ascended the mountain for meditation, and suddenly the clouds parted, revealing the moon. He let out a great roar, which echoed to a place about ninety miles east of Liyang. The residents all thought it was the sound from their neighbor's house. The next morning, they asked each other, eventually reaching Yaoshan. The disciples said, 'Last night, the Abbot roared loudly on the mountain top.' Zen Master Danxia Tianran (Successor of Shitou Qian) Zen Master Danxia Tianran of Dengzhou, originally studied Confucian classics. He was about to enter Chang'an to take the imperial examination, staying temporarily at an inn. A Chan practitioner asked him, 'Where are you going, benevolent one?' He said, 'To be selected as an official.' The Chan practitioner said, 'How can selecting an official compare to selecting a Buddha?' He said, 'Where should one go to select a Buddha?' The Chan practitioner said, 'Now, Master Mazu of Jiangxi has appeared in the world; it is a place for selecting Buddhas. You may go there.' Thereupon, he went directly to Jiangxi. As soon as he saw Mazu, Zen Master Danxia Tianran patted the Futou (幞頭，a type of headwear worn by men in ancient China) on his head. Mazu looked at him, and after a long time, said, 'Nanyue Shitou is your teacher.' He stayed there.
石頭。還以前意投之。石頭曰。著槽廠去。師禮謝。入行者房。隨次執爨役。凡三年。忽一日。石頭告眾曰。來日刬佛殿前草。至來日。大眾諸童行。各備鍬钁刬草。獨師以盆盛水沐頭。于石頭前胡跪。石頭見而笑之。便與剃髮。又為說戒。師乃掩耳而出。再往江西。謁馬祖。未參禮。便入僧堂內。騎聖僧頸而坐。時大眾驚愕。遽報馬祖。祖躬入堂。視之曰。我子天然。師即下地禮拜曰。謝師賜法號。因名天然。祖問。從甚處來。師曰石頭。祖曰。石頭路滑。還跶倒汝么。師曰。若跶倒。即不來也。乃杖錫觀方○遇慧林寺。遇天大寒。取木佛燒火向。院主訶曰。何得燒我木佛。師以杖子撥灰曰。吾燒取捨利。院主曰。木佛何有舍利。師曰。既無舍利。更取兩尊燒。院主自後眉須墮落(大寧寬。因僧問。丹霞燒木佛。為甚院主眉須墮落。寬云。賊不打貧兒家 投子青雲。不會作客。勞煩主人 保寧勇云。院主眉須墮落即且置。且道。丹霞眉毛在也無。若也見得。與古佛同參。若也不見。切忌撥無因果 寶峰文云。丹霞燒木佛。院主眉須落。驀拈拄杖云。不是木佛。擲下拄杖云。誰敢燒你。擬即眉須落。不擬又且如何。高聲云。行者拈起拄杖 東禪岳雲。古人做處。今人合知。如展一面皂纛旗。殺一有罪。而天下咸服。如
其無罪。法亦難施。直饒千聖出頭來。安排一字也不得 天童華云。諸方商量道。院主忽起疑心。而致斯禍。又云。院主天寒。不與丹霞火向。致令燒卻木佛。遂乃眉須墮落。殊不知。院主買鐵得金。一場富貴 靈隱岳雲。諸人要知么。大小丹霞。向深村裡。失卻一隻眼。院主也是如蟲御木。偶爾成文。光孝門下。也無木佛得燒。只有一星無煙火。直是難近傍。擬之則燎卻面門。諸人須是退步看。驀地冷灰里豆爆。驚天動地。直教佛祖救不得。喝一喝)○謁忠國師。問侍者。國師在否。曰在即在。不見客。師曰。太深遠生。曰佛眼亦覷不見。師曰。龍生龍子。鳳生鳳兒。國師睡起。侍者以告。國師乃打侍者二十棒遣出。師聞曰。不謬為南陽國師○明日再往禮拜。見國師。便展坐具。國師曰。不用不用。師退後。國師曰。如是如是。師卻進前。國師曰。不是不是。師繞國師一匝便出。國師曰。去聖時遙。人多懈怠。三十年後。覓此漢也難得(保福展云。丹霞貪程。不覺行困 溈山喆云。丹霞可謂懷藏至寶。遇智者乃增輝。國師鴻門大啟。陟者須是奇人。如今還有為丹霞作主者么。出來與大溈相見。有么。不是龍門客。切忌遭點額 泐潭準云。客路如天遠。侯門似海深。登彌天釋之門者。須是奇人。接待高賓。應有孟嘗君
【現代漢語翻譯】 現代漢語譯本： 他沒有罪過，法律也難以施加。即使千聖出現，也無法改變一個字。 天童華云禪師說，各方議論說，『院主』（寺院的住持）忽然起了疑心，才導致這場禍事。又說，『院主』（寺院的住持）因為天冷，不給丹霞禪師提供火取暖，才導致他燒燬了木佛，以至於眉毛鬍鬚都燒掉了。殊不知，『院主』（寺院的住持）這是買鐵得了金子，是一場富貴。 靈隱岳雲禪師說，各位想知道嗎？大小丹霞禪師，在深山鄉村裡，失去了一隻眼睛。『院主』（寺院的住持）也像是蟲子蛀木頭，偶爾形成了文字。光孝寺門下，也沒有木佛可以燒，只有一點無煙的火，實在是難以靠近。想要靠近就會燒到臉。各位須要退後一步看。忽然間冷灰里豆子爆開，驚天動地，即使佛祖也救不了。』（喝一聲） 丹霞禪師拜訪忠國師（南陽慧忠國師，775-815）。問侍者，『國師在嗎？』侍者說，『在是在，不見客。』丹霞禪師說，『太深遠了。』侍者說，『佛眼也看不見。』丹霞禪師說，『龍生龍子，鳳生鳳兒。』國師睡醒后，侍者把這件事告訴了他。國師就打了侍者二十棒，把他趕了出去。丹霞禪師聽了說，『不愧是南陽國師。』 第二天，丹霞禪師再去拜訪，見到國師，就展開坐具。國師說，『不用不用。』丹霞禪師退後。國師說，『如是如是。』丹霞禪師又上前。國師說，『不是不是。』丹霞禪師繞著國師轉了一圈就走了。國師說，『去聖時遙（指唐朝，約公元775-815年），人們大多懈怠。三十年後，再找這樣的人就難得了。』 保福展云禪師說，丹霞禪師貪趕路程，不知不覺就困了。 溈山喆云禪師說，丹霞禪師可謂懷藏至寶，遇到智者才能增輝。國師鴻門大開，登門拜訪的人必須是奇人。現在還有人為丹霞禪師作主的嗎？出來與大溈禪師相見。有嗎？不是龍門客，切忌被點額。 泐潭準云禪師說，客路如天遠，侯門似海深。登上彌天釋之門的人，必須是奇人。接待高貴的客人，應該有孟嘗君。
【English Translation】 English version: He is without sin, and the law is difficult to apply. Even if a thousand sages appeared, they could not change a single word. Tian Tong Hua Yun said, 『The various parties discussed, saying, 'The abbot suddenly became suspicious, which led to this disaster.' It was also said, 'The abbot, because of the cold weather, did not provide Danxia with fire for warmth, which caused him to burn the wooden Buddha, so that his eyebrows and beard were burned off. Little did he know that the abbot had bought iron and obtained gold, which was a great fortune.' Lingyin Yueyun said, 『Do you all want to know? The great and small Danxia lost an eye in a remote mountain village. The abbot is also like a worm eating wood, occasionally forming a pattern. There are no wooden Buddhas to burn under the Guangxiao gate, only a spark of smokeless fire, which is really difficult to approach. If you try to approach it, you will burn your face. You must all take a step back and watch. Suddenly, beans burst in the cold ashes, shaking the heavens and the earth, and even the Buddha cannot save you.』 (A shout) Danxia visited National Teacher Zhong (Nanyang Huizhong, 775-815). He asked the attendant, 『Is the National Teacher in?』 The attendant said, 『He is in, but he does not see guests.』 Danxia said, 『Too profound and distant.』 The attendant said, 『Even the Buddha's eye cannot see it.』 Danxia said, 『Dragons give birth to dragon sons, and phoenixes give birth to phoenix daughters.』 After the National Teacher woke up, the attendant told him about this. The National Teacher then struck the attendant twenty times and sent him out. Danxia heard this and said, 『Worthy of being the National Teacher of Nanyang.』 The next day, Danxia went to pay his respects again. When he saw the National Teacher, he spread out his sitting mat. The National Teacher said, 『No need, no need.』 Danxia retreated. The National Teacher said, 『Thus, thus.』 Danxia stepped forward again. The National Teacher said, 『Not thus, not thus.』 Danxia walked around the National Teacher once and left. The National Teacher said, 『The time since the sages is distant (referring to the Tang Dynasty, approximately 775-815 AD), and people are mostly lazy. Thirty years from now, it will be difficult to find such a person.』 Baofu Zhan Yun said, 『Danxia was greedy for the journey and unknowingly became tired.』 Weishan Zhe Yun said, 『Danxia can be said to be carrying a treasure, and it can only shine when it meets a wise person. The National Teacher opened the Hongmen wide, and those who visit must be extraordinary people. Is there anyone now who will take charge for Danxia? Come out and meet the Great Weishan. Is there? If you are not a guest of Longmen, be careful not to be marked on the forehead.』 Letan Zhun Yun said, 『The road for guests is as far as the sky, and the gate of the noble is as deep as the sea. Those who ascend the gate of Mitian Shi must be extraordinary people. There should be Lord Mengchang to receive noble guests.』
之度量。茍不如是。便見主賓道異。雲泥不合 大溈果云。丹霞一進一退。暗中嬴得一著。國師倒東擂西。未免傍觀者哂 蔣山勤云。賓主相見。欲展不展。退後進前。禮過成諂。猶幸南陽老而不耄 東禪觀云。明鏡當臺。胡來胡現。漢來漢現。霜鐘在架。大扣大鳴。小扣小鳴。一卷一舒。一擒一縱。可謂照用兩全。行說俱到。且如國師道。去聖時遙。人多懈怠。三十年後。討個師僧也難得。畢竟是褒是貶 天奇瑞雲。三驗而骨髓親見。三答而命脈全彰。不犯風煙。自然契合。乾坤之內。寬行大步。海岳之中。煢尊獨貴)○訪龐居士。見女子靈照洗菜次。師曰。居士在否。女子放下菜籃。斂手而立。師又問。居士在否。女子提籃便行。師遂回。須臾居士歸。女子乃舉前話。居士曰。丹霞在么。女曰去也。居士曰。赤土涂牛你(溈山喆云。大小丹霞。被居士女子勘破。山僧當時若作丹霞。但與呵呵大笑。待他問長老笑個甚麼。卻向道。不是冤家不聚頭 蔣山勤云。丹霞從苗辨地。靈照因語識人。放下菜籃。當處發生。提起菜籃。隨處滅盡。居士云。赤土涂牛奶。屋裡販揚州。且道。畢竟如何。各自散去。免增話會)○又一日訪龐居士。至門首相見。師乃問。居士在否。居士曰。飢不擇食。師曰。龐老在否。居士曰。蒼天
蒼天。便入宅去。師曰。蒼天蒼天。便回○師因去馬祖處。路逢一老人與一童子。師問。公住何處。老人曰。上是天。下是地。師曰。忽遇天崩地陷。又作么生。老人曰。蒼天蒼天。童子噓一聲。師曰。非父不生其子。老人便與童子入山去(正覺顯云。上天下地。不妨聰明。蒼天蒼天。隨語生解。是父是子。褒貶分明。噓一聲。卻較些子)○師問龐居士。昨日相見。何似今日。居士曰。如法舉昨日事來。作個宗眼。師曰。祇如宗眼。還著得龐公么。居士曰。我在你眼裡。師曰。某甲眼窄。何處安身。居士曰。是眼何窄。是身何安。師休去。居士曰。更道取一句。便得此話圓。師亦不對。居士曰。就中這一句。無人道得(蔣山勤云。是眼何窄。是身何安。昨日今日。事無兩般。淮南兩浙。秋熱春寒。恁么會得。也大無端。三十年後。莫受人瞞)○師與龐居士行次。見一泓水。居士以手指曰。便與么也還辨不出。師曰。灼然是辨不出。居士乃戽水潑師二掬。師曰。莫與么莫與么。居士曰。須與么須與么。師卻戽水潑居士三掬。師曰。正與么時。堪作甚麼。居士曰。無外物。師曰。得便宜者少。居士曰。誰是落便宜者○元和三年。于天津橋橫臥。會留守鄭公出。呵之不起。吏問其故。師徐曰。無事僧。留守異之○問僧。甚麼
【現代漢語翻譯】 現代漢語譯本 （僧人）便回到住所去了。趙州禪師說：『蒼天啊，蒼天啊！』說完便離開了。（趙州禪師）因為要去馬祖道一（709-788）處，路上遇到一位老人和一個童子。（趙州禪師）問道：『您住在哪裡？』老人說：『上是天，下是地。』趙州禪師說：『忽然遇到天崩地陷，又該怎麼辦呢？』老人說：『蒼天啊，蒼天啊！』童子噓了一口氣。趙州禪師說：『不是父親生不出這樣的兒子。』老人便和童子進山去了。（正覺顯云禪師評論說：『上天下地，不妨聰明。蒼天蒼天，隨語生解。是父是子，褒貶分明。噓一聲，卻較些子。』） 趙州禪師問龐蘊居士（740-808）：『昨天相見，和今天相比，如何？』龐蘊居士說：『如法地把昨天的事拿出來，做一個宗眼（關鍵）。』趙州禪師說：『就如宗眼，還能容得下龐公嗎？』龐蘊居士說：『我在你眼裡。』趙州禪師說：『我的眼睛窄小，哪裡能安身呢？』龐蘊居士說：『是眼為何窄？是身為何安？』趙州禪師沉默了。龐蘊居士說：『再說一句，便能使此話圓滿。』趙州禪師仍然不回答。龐蘊居士說：『其中這一句，無人能說得出。』（蔣山勤禪師評論說：『是眼何窄？是身何安？昨日今日，事無兩般。淮南兩浙，秋熱春寒。恁么會得，也大無端。三十年後，莫受人瞞。』） 趙州禪師和龐蘊居士一起行走，看到一洼水。龐蘊居士用手指著說：『即便這樣，也辨別不出來嗎？』趙州禪師說：『確實是辨別不出來。』龐蘊居士於是舀起水潑了趙州禪師兩捧。趙州禪師說：『不要這樣，不要這樣。』龐蘊居士說：『必須這樣，必須這樣。』趙州禪師卻舀起水潑了龐蘊居士三捧。趙州禪師說：『正在這樣的時候，能做什麼？』龐蘊居士說：『沒有外物。』趙州禪師說：『得到便宜的人少。』龐蘊居士說：『誰是落入便宜的人？』 元和三年（808），趙州禪師在天津橋上橫臥。恰逢留守鄭公出行，呵斥他卻不起來。官吏問他緣故，趙州禪師慢慢地說：『無事僧。』留守鄭公覺得他很奇異。 （趙州禪師）問僧人：『什麼是……』
【English Translation】 English version (The monk) then went back to his dwelling. Master Zhao Zhou said, 'Oh heavens, oh heavens!' and then left. (Master Zhao Zhou) was on his way to Ma Zu Dao Yi (709-788), and on the road, he met an old man and a young boy. (Master Zhao Zhou) asked, 'Where do you live?' The old man said, 'Above is the sky, below is the earth.' Master Zhao Zhou said, 'If suddenly the sky collapses and the earth caves in, what then?' The old man said, 'Oh heavens, oh heavens!' The boy sighed. Master Zhao Zhou said, 'A son like this could only be born from a father like that.' The old man then went into the mountains with the boy. (Zen Master Zheng Jue Xian Yun commented: 'Above and below, heaven and earth, it doesn't hurt to be clever. Oh heavens, oh heavens, understanding arises with the words. Father and son, praise and blame are distinct. The sigh is a bit better.') Master Zhao Zhou asked Layman Pang Yun (740-808), 'Yesterday when we met, how does it compare to today?' Layman Pang Yun said, 'Righteously bring up yesterday's event and make it a Zong Yan (key point).' Master Zhao Zhou said, 'Even if it's a Zong Yan, can it still accommodate Layman Pang?' Layman Pang Yun said, 'I am in your eyes.' Master Zhao Zhou said, 'My eyes are narrow, where can I find a place to settle?' Layman Pang Yun said, 'Why are the eyes narrow? Why does the body need to settle?' Master Zhao Zhou remained silent. Layman Pang Yun said, 'Say one more sentence, and this conversation will be complete.' Master Zhao Zhou still did not answer. Layman Pang Yun said, 'Among these sentences, no one can say it.' (Zen Master Jiang Shan Qin commented: 'Why are the eyes narrow? Why does the body need to settle? Yesterday and today, things are no different. In Huainan and Liangzhe, autumn is hot and spring is cold. If you understand it like this, it's utterly absurd. Thirty years from now, don't be deceived by others.') Master Zhao Zhou and Layman Pang Yun were walking together and saw a puddle of water. Layman Pang Yun pointed at it and said, 'Even like this, you can't distinguish it?' Master Zhao Zhou said, 'Indeed, I can't distinguish it.' Layman Pang Yun then scooped up water and splashed Master Zhao Zhou twice. Master Zhao Zhou said, 'Don't do that, don't do that.' Layman Pang Yun said, 'Must do that, must do that.' Master Zhao Zhou then scooped up water and splashed Layman Pang Yun three times. Master Zhao Zhou said, 'Right at this moment, what can be done?' Layman Pang Yun said, 'There are no external objects.' Master Zhao Zhou said, 'Few are those who gain an advantage.' Layman Pang Yun said, 'Who is the one who falls into an advantage?' In the third year of Yuan He (808), Master Zhao Zhou lay across the Tianjin Bridge. It happened that the military governor Zheng Gong was passing by and scolded him to get up, but he didn't. The officer asked him why, and Master Zhao Zhou slowly said, 'A monk with nothing to do.' The military governor Zheng Gong found him strange. (Master Zhao Zhou) asked a monk, 'What is...'
處宿。曰山下宿。師曰。甚麼處吃飯。曰山下吃飯。師曰。將飯與阇黎吃底人。還具眼也無。僧無對(長慶棱問保福。將飯與人吃。感恩有分。為甚麼不具眼。保福云。施者受者。二俱瞎漢。長慶雲。盡其機來。還成瞎不。保福云。道某甲瞎得么 報慈遂徴云。且道。長慶明丹霞意。為復自用家財 芭蕉徹云。各具一得一失。又代僧云。爭不足。讓有餘。又代丹霞雲。施受俱無利益 汾陽昭代云。若不上山。爭識丹霞 保寧勇代云。今日被和尚勘破 天童華云。丹霞既已龍頭蛇尾。長慶保福只得將錯就錯。雖然二三老宿。要且不知老僧落處。具擇法眼者。試請辨看)。
潭州大川禪師(石頭遷法嗣)
潭州大川禪師。(亦曰大湖)江陵僧參。師問。幾時發足江陵。僧提起坐具。師曰。謝子遠來。下去。僧繞禪床一匝便。出。師曰。若不恁么。爭知眼目端的。僧拊掌曰。苦殺人。洎合錯判諸方。師曰。甚得禪宗道理(僧舉似丹霞。丹霞雲。于大川法道即得。我這裡不然。云未審此間作么生。丹霞雲。猶較大川三步在。僧禮拜。丹霞雲。錯判諸方者多 洞山價云。不是丹霞。難分玉石 金粟悟云。洞山老漢。失卻一隻眼。須知這僧禮拜。不是好心。只是後來少一轉語。前話不圓。所以遭人簡點。當時待丹霞雲
【現代漢語翻譯】 現代漢語譯本 住處在哪裡？』僧人回答：『山下。』禪師問：『在哪裡吃飯？』僧人回答：『山下。』禪師說：『給阇黎（梵語：弟子）飯吃的人，有眼睛嗎？』僧人無言以對。（長慶棱禪師問保福禪師：『給人飯吃，感恩是應有的。為什麼說不具眼呢？』保福禪師說：『施者和受者，都是瞎子。』長慶禪師說：『用盡他的機鋒，還是瞎嗎？』保福禪師說：『難道說我瞎了嗎？』報慈禪師於是評論說：『且說，長慶禪師是明白丹霞禪師的意思，還是自用家裡的財產？』芭蕉徹禪師說：『各自有一得一失。』又代替僧人說：『爭什麼不足的，讓給有餘的。』又代替丹霞禪師說：『施與受都沒有利益。』汾陽昭禪師代替（丹霞）說：『若不上山，怎能認識丹霞？』保寧勇禪師代替（僧人）說：『今天被和尚勘破了。』天童華禪師說：『丹霞禪師既然已經龍頭蛇尾了，長慶禪師和保福禪師只得將錯就錯。雖然是二三位老宿，但卻不知道老僧的落腳處。有擇法眼的人，請辨別看看。』）
潭州大川禪師（石頭希遷（700-790）法嗣）
潭州大川禪師，也叫大湖。江陵的僧人蔘拜。禪師問：『什麼時候從江陵出發的？』僧人提起坐具。禪師說：『感謝你遠道而來，下去吧。』僧人繞禪床一圈就出去了。禪師說：『如果不這樣，怎麼知道眼目是真切的。』僧人拍手說：『苦煞人啊，差點錯判了諸方。』禪師說：『很懂得禪宗的道理。』（僧人把這件事告訴丹霞禪師，丹霞禪師說：『在大川禪師那裡可以，我這裡不然。』僧人問：『不知道這裡怎麼樣？』丹霞禪師說：『還比大川禪師高三步。』僧人禮拜。丹霞禪師說：『錯判諸方的人很多。』洞山價禪師說：『不是丹霞禪師，難以分辨玉石。』金粟悟禪師說：『洞山老漢，失去了一隻眼。要知道這僧人禮拜，不是好心。只是後來少了一句轉語，前話不圓，所以被人簡點。當時如果丹霞禪師說……』）
【English Translation】 English version 『Where do you stay?』 The monk replied, 『At the foot of the mountain.』 The master asked, 『Where do you eat?』 The monk replied, 『At the foot of the mountain.』 The master said, 『Does the person who gives food to the Acharya (Sanskrit: teacher) have eyes?』 The monk was speechless. (Zen Master Changqing Leng asked Zen Master Baofu: 『Giving food to someone, gratitude is due. Why is it said they don't have eyes?』 Zen Master Baofu said, 『The giver and the receiver are both blind.』 Zen Master Changqing said, 『Even if he uses all his wit, is he still blind?』 Zen Master Baofu said, 『Are you saying I am blind?』 Zen Master Bao Ci then commented, 『Let's say, does Zen Master Changqing understand Zen Master Danxia's meaning, or is he using his own family's wealth?』 Zen Master Bajiao Che said, 『Each has gains and losses.』 He also spoke for the monk, 『Why compete for what is insufficient, give way to what is abundant.』 He also spoke for Zen Master Danxia, 『Giving and receiving are both without benefit.』 Zen Master Fenyang Zhao spoke for (Danxia), 『If you don't go up the mountain, how can you recognize Danxia?』 Zen Master Baoning Yong spoke for (the monk), 『Today I have been seen through by the abbot.』 Zen Master Tiantong Hua said, 『Since Zen Master Danxia is already anticlimactic, Zen Master Changqing and Zen Master Baofu can only make the best of a bad situation. Although they are two or three old monks, they still don't know where the old monk is. Those with discerning eyes, please distinguish and see.』)
Zen Master Dachuan of Tanzhou (Successor of Shitou Xiqian (700-790))
Zen Master Dachuan of Tanzhou, also known as Dahu. A monk from Jiangling came to visit. The master asked, 『When did you set out from Jiangling?』 The monk raised his zuoju (sitting cloth). The master said, 『Thank you for coming from afar, go down.』 The monk circled the meditation bed once and left. The master said, 『If it weren't like this, how would you know the eyes are genuine.』 The monk clapped his hands and said, 『How bitter, I almost misjudged all directions.』 The master said, 『You understand the principles of Zen very well.』 (The monk told Zen Master Danxia about this, and Zen Master Danxia said, 『It's alright at Zen Master Dachuan's place, but not here.』 The monk asked, 『I don't know what it's like here?』 Zen Master Danxia said, 『It's still three steps higher than Zen Master Dachuan.』 The monk bowed. Zen Master Danxia said, 『Many people misjudge all directions.』 Zen Master Dongshan Jia said, 『If it weren't for Zen Master Danxia, it would be difficult to distinguish jade from stone.』 Zen Master Jin Su Wu said, 『Old man Dongshan has lost an eye. You should know that this monk's bowing is not with good intentions. It's just that later he lacked a turning phrase, and the previous words were not complete, so he was criticized. If Zen Master Danxia had said at that time...』)
。錯判諸方底甚多。但拊掌笑云。這老漢。大似不打自招。如此。則任是老丹霞。也未免疑著)。
大顛寶通禪師(石頭遷法嗣)
潮州靈山大顛寶通禪師。初參石頭。石頭問。那個是汝心。師曰。見言語者是。石頭便喝出。經旬日。師卻問前者既不是。除此外。何者是心。石頭曰。除卻揚眉瞬目。將心來。師曰。無心可將來。石頭曰。元來有心。何言無心。無心盡同謗。師于言下大悟。(徑山杲云。且道大顛悟得個甚麼)異日侍立次。石頭問。汝是參禪僧。是州縣白蹋僧。師曰。是參禪僧。石頭曰。何者是禪。師曰。揚眉瞬目。石頭曰。除卻揚眉瞬目外。將你本來面目呈看。師曰。請和尚除卻揚眉瞬目外鑒。石頭曰。我除竟。師曰。將呈了也。石頭曰。汝既將呈我心如何。師曰。不異和尚。石頭曰。不關汝事。師曰。本無物。石頭曰。汝亦無物。師曰。既無物即真物。石頭曰。真物不可得。汝心見量意旨如此。也大須護持○韓文公。一日相訪。問師春秋多少。師提起數珠曰。會么。公曰不會。師曰。晝夜一百八。公不曉。遂回。次日再來。至門前。見首座舉前話。問意旨如何。首座扣齒三下。及見師理前問。師亦扣齒三下。公曰。原來佛法無兩般。師曰。是何道理。公曰。適來問首座亦如是。師乃召首
【現代漢語翻譯】 現代漢語譯本： 錯判各方情況的很多。只是拍手笑著說：『這老漢，很像是不打自招。』這樣說來，就算是老丹霞（指丹霞天然禪師，唐代著名禪師），也難免會讓人懷疑）。
大顛寶通禪師（石頭遷法嗣）
潮州靈山大顛寶通禪師，最初參拜石頭（指石頭希遷禪師，唐代禪師）。石頭問：『哪個是你的心？』禪師說：『能見言語的就是。』石頭便大喝一聲。過了十幾天，禪師反問：『如果先前說的不是，那麼除此之外，哪個是心？』石頭說：『除去揚眉瞬目，把心拿來。』禪師說：『沒有心可以拿來。』石頭說：『原來有心，為何說無心？無心就等同於誹謗。』禪師在言下大悟。（徑山杲（指南宋禪師宗杲）說：『且說大顛悟到了什麼？』） 後來有一次侍立在石頭身邊，石頭問：『你是參禪的僧人，還是州縣裡混飯吃的僧人？』禪師說：『是參禪的僧人。』石頭說：『什麼是禪？』禪師說：『揚眉瞬目。』石頭說：『除去揚眉瞬目之外，把你本來的面目拿出來看看。』禪師說：『請和尚除去揚眉瞬目之外來鑑別。』石頭說：『我已經除去了。』禪師說：『我已經呈出來了。』石頭說：『你既然已經呈出來了，我的心如何？』禪師說：『不異於和尚。』石頭說：『不關你的事。』禪師說：『本來就無一物。』石頭說：『你也無一物。』禪師說：『既然無一物，那就是真物。』石頭說：『真物不可得。你的心見、量、意旨如此，也要好好護持。』 韓文公（指韓愈，唐代文學家、思想家）有一天來拜訪，問禪師年齡多少。禪師提起數珠說：『會嗎？』韓愈說不會。禪師說：『晝夜一百八。』韓愈不明白，就回去了。第二天再來，到門前，看見首座舉起先前的話，問是什麼意思。首座扣齒三下。等到見到禪師，韓愈提起先前的問題，禪師也扣齒三下。韓愈說：『原來佛法沒有兩樣。』禪師問：『是什麼道理？』韓愈說：『剛才問首座也是這樣。』禪師於是召首座。
【English Translation】 English version: There were many misjudgments of various situations. He just clapped his hands and laughed, saying, 'This old man seems to be confessing without being beaten.' In that case, even old Danxia (referring to Zen Master Danxia Tianran, a famous Zen master of the Tang Dynasty) would inevitably be suspected).
Zen Master Datian Baotong (Successor of Shitou Qian)
Zen Master Datian Baotong of Lingshan, Chaozhou, initially visited Shitou (referring to Zen Master Shitou Xiqian, a Zen master of the Tang Dynasty). Shitou asked, 'Which is your mind?' The master said, 'The one who sees speech is.' Shitou then shouted. After ten days, the master asked in return, 'If what was said before is not it, then besides that, which is the mind?' Shitou said, 'Remove the raising of eyebrows and blinking of eyes, and bring the mind.' The master said, 'There is no mind to bring.' Shitou said, 'So there is a mind, why say no mind? No mind is the same as slander.' The master had a great enlightenment upon hearing these words. (Jingshan Gao (referring to Zen Master Zonggao of the Southern Song Dynasty) said, 'Let's say, what did Datian realize?') Later, while standing beside Shitou, Shitou asked, 'Are you a Zen monk or a rice-bag monk from the prefecture?' The master said, 'I am a Zen monk.' Shitou said, 'What is Zen?' The master said, 'Raising eyebrows and blinking eyes.' Shitou said, 'Apart from raising eyebrows and blinking eyes, show me your original face.' The master said, 'Please, Master, discern apart from raising eyebrows and blinking eyes.' Shitou said, 'I have already removed it.' The master said, 'I have already presented it.' Shitou said, 'Since you have already presented it, what about my mind?' The master said, 'Not different from the Master.' Shitou said, 'It's none of your business.' The master said, 'Originally, there is nothing.' Shitou said, 'You also have nothing.' The master said, 'Since there is nothing, then that is the true thing.' Shitou said, 'The true thing cannot be obtained. Your mind's view, capacity, and intention are like this, so you must protect it well.' Han Wengong (referring to Han Yu, a writer and thinker of the Tang Dynasty) visited one day and asked the master how old he was. The master raised his prayer beads and said, 'Do you understand?' Han Yu said he did not understand. The master said, 'One hundred and eight day and night.' Han Yu did not understand and returned. The next day, he came again and saw the head monk raising the previous words and asking what they meant. The head monk tapped his teeth three times. When he saw the master, Han Yu raised the previous question, and the master also tapped his teeth three times. Han Yu said, 'So Buddhist teachings are not different.' The master asked, 'What is the reason?' Han Yu said, 'Just now, asking the head monk was also like this.' The master then summoned the head monk.
座。是汝如此對否。首座曰是。師便打趁出院(保福展云。首座知前不知后。大顛令不單行 徑山信云。大顛和尚。賊過後張弓。活埋他俗人。雖然如是。祇救得一半。頌云。夜深賊被狗子咬。墻洞慌忙補得好。補不好。長安幾個知天曉)○文公。又一日白師曰。弟子軍州事繁。佛法省要處。乞師一語。師良久。公罔措。時三平為侍者。乃敲禪床三下。師曰作么。三平曰。先以定動。后以智拔。公乃曰。和尚門風高峻。弟子于侍者邊。得個入處(五祖戒代大顛。拈拄杖打侍者 笑巖寶云。侍者雖善輔弼。也是因邪打正。文公得個入處。終為臣子。戒代顛打侍者。總不如放過好。乃良久云。還知么。赤心片片知人少。覿面堆堆昧者多)。
長髭曠禪師(石頭遷法嗣)
潭州長髭曠禪師。曹溪禮祖塔。回參石頭。石頭問。甚麼處來。曰嶺南來。石頭曰。大庾嶺頭一鋪功德成就也未。師曰。成就久矣。祇欠點眼在。石頭曰。莫要點眼么。師曰便請。石頭乃垂下一足。師禮拜。石頭曰。汝見個甚麼道理。便禮拜。師曰。據某甲所見。如紅爐上一點雪(報慈遂云。且道。長髭具眼祗對。不具眼祗對。若具眼。為甚麼請道點眼。若不具眼。又道成就久矣。且作么生商量 清涼欽代云。和尚可謂眼昏 雪竇顯云。無眼功
【現代漢語翻譯】 現代漢語譯本： 首座。你這樣回答對嗎？』首座回答『是』。老師便打他，把他趕出了院子。（保福展云評論說：『首座只知其一，不知其二。大顛的命令不能單獨執行。』徑山信評論說：『大顛和尚，這是賊走後才張弓，活埋了他這個俗人。雖然如此，也只救了一半。』頌詞說：『夜深賊被狗咬，墻洞慌忙補得好。補不好，長安有幾個人知道天亮？』） 文公有一天對老師說：『弟子我軍州事務繁忙，請老師用一句話概括佛法的精要之處。』老師沉默了很久。文公不知所措。當時三平作為侍者，便敲了禪床三下。老師說：『做什麼？』三平說：『先以定力使其動搖，后以智慧將其拔除。』文公於是說：『和尚的門風高峻，弟子從侍者這裡，得到了一個入門之處。』（五祖戒代替大顛，拿起拄杖打侍者。笑巖寶評論說：『侍者雖然善於輔佐，也是因邪而打正。文公得到了一個入門之處，終究還是臣子。』五祖戒代替大顛打侍者，總不如放過他好。於是沉默良久說：『還知道嗎？赤誠一片知心人少，當面相逢迷惑者多。』）
長髭曠禪師（石頭遷的法嗣）
潭州長髭曠禪師，到曹溪禮拜六祖慧能的塔，回來后參拜石頭。石頭問：『從哪裡來？』答：『從嶺南來。』石頭說：『大庾嶺頭的一鋪功德成就了嗎？』禪師說：『成就很久了，只欠點眼。』石頭說：『要點眼嗎？』禪師說：『請便。』石頭於是垂下一隻腳。禪師禮拜。石頭說：『你見到什麼道理，便禮拜？』禪師說：『據我所見，如紅爐上的一點雪。』（報慈遂云評論說：『且說，長髭是具眼回答，還是不具眼回答？如果具眼，為什麼請道點眼？如果不具眼，又說成就很久了。且該如何商量？』清涼欽代替長髭回答說：『和尚可謂眼昏。』雪竇顯評論說：『無眼功德。』）
【English Translation】 English version: 『Head monk, is your answer correct?』 The head monk replied, 『Yes.』 The master then struck him and drove him out of the courtyard. (Baofu Zhan Yun commented: 『The head monk only knew one thing but not the other. Da Dian's order cannot be carried out alone.』 Jingshan Xin commented: 『The monk Da Dian is like drawing a bow after the thief has left, burying this layman alive. Even so, he only saved half of him.』 The verse says: 『Late at night, the thief is bitten by the dog, hastily patching the hole in the wall. If it's not patched well, how many in Chang'an know when dawn breaks?』) One day, Duke Wen said to the master, 『I am burdened with military and administrative affairs. Please, Master, summarize the essence of the Buddha's teachings in one sentence.』 The master remained silent for a long time. Duke Wen was at a loss. At that time, Sanping, as an attendant, knocked on the meditation bed three times. The master said, 『What are you doing?』 Sanping said, 『First, use stillness to cause movement, then use wisdom to uproot it.』 Duke Wen then said, 『The master's teachings are profound. I have found an entry point from the attendant.』 (Wuzu Jie, replacing Da Dian, took a staff and struck the attendant. Xiaoyan Bao commented: 『Although the attendant is good at assisting, it is still correcting evil with righteousness. Duke Wen found an entry point, but he is still a subject.』 Wuzu Jie replacing Da Dian striking the attendant is not as good as letting him go. Then, after a long silence, he said, 『Do you know? Few people are sincere and understanding, while many are confused when facing each other.』)
Chan Master Changzi Kuang (a Dharma heir of Shitou Qian)
Chan Master Changzi Kuang of Tanzhou, after paying respects at the pagoda of the Sixth Patriarch Huineng at Caoxi, returned to visit Shitou. Shitou asked, 『Where have you come from?』 He replied, 『From Lingnan.』 Shitou said, 『Has the merit of the paved road at the top of Dayu Ridge been accomplished?』 The Chan master said, 『It has been accomplished for a long time, only lacking the dotting of the eyes.』 Shitou said, 『Do you want the eyes dotted?』 The Chan master said, 『Please do so.』 Shitou then lowered one foot. The Chan master bowed. Shitou said, 『What principle did you see that made you bow?』 The Chan master said, 『According to my understanding, it is like a snowflake on a red-hot stove.』 (Bao Ci Suiyun commented: 『Let's say, did Changzi answer with eyes or without eyes? If he had eyes, why did he ask for the eyes to be dotted? If he didn't have eyes, then why did he say it had been accomplished for a long time? How should we discuss this?』 Qingliang Qin, replacing Changzi, said: 『The master can be said to have dim eyes.』 Xuedou Xian commented: 『Merit without eyes.』)
德。有什麼點處 云居元云。可惜勞而無功 徑山杲云。眾中商量甚多。或云。無眼功德。有甚點處。或云。莫要點眼么。待他道便請。好劈脊便打。若恁么。未免穢污這功德。雲門即不然。待這老漢垂下一足。但道起動和尚 楚石琦云。長髭親從大庾嶺來。平白被石頭熱謾一上。見個什麼。便問。一鋪功德成就也未。虛空里釘橛。又有長髭把不定。便道。成就久矣。只欠點眼在。一盲引眾盲。石頭垂下一足。還當得點眼也無。一個既不惺惺。兩個更是懡㦬。如紅爐一點雪。果然。諸人切忌接響承虛。脫空妄語)○龐居士到。師升座。眾集定。居士出曰。各請自檢好。卻于禪床右立。時有僧問。不觸主人翁。請師答話。師曰。識龐公么。曰不識。居士便搊住曰。苦哉苦哉。僧無對。居士便拓開。師少間卻問。適來這僧。還吃棒否。居士曰。待伊甘始得。師曰。居士祇見錐頭利。不見鑿頭方。居士曰。恁么說話。某甲即得。外人聞之。要且不好。師曰。不好個甚麼。居士曰。阿師祇見錐頭尖。不見鑿頭利○李行婆來。師乃問。憶得在絳州時事么。婆曰。非師不委。師曰。多虛少實在。婆曰。有甚諱處。師曰。念你是女人。放你拄杖。婆曰。某甲終不見尊宿過。師曰。老僧過在甚麼處。婆曰。和尚無過。婆豈有過。師曰。
【現代漢語翻譯】 現代漢語譯本 德。有什麼點處？云居元云（云居山的元禪師）。可惜勞而無功。徑山杲云（徑山的杲禪師）。眾中商量甚多。或者說：『沒有眼睛的功德，有什麼可點的？』或者說：『莫非要點眼睛嗎？』等他說出來就請他，好好地劈頭就打。如果這樣，未免玷污了這功德。雲門（雲門宗）卻不這樣。等這老漢垂下一隻腳，只說：『起動和尚。』楚石琦云（楚石琦禪師）：『長髭（指龐蘊）親自從大庾嶺來，平白無故被石頭（指石頭希遷）戲弄一番，見到了什麼？』便問：『一鋪功德成就了嗎？』如同在虛空里釘木樁。又有長髭把握不住，便說：『成就很久了，只欠點眼睛。』一個瞎子帶領一群瞎子。石頭垂下一隻腳，還抵得上點眼睛嗎？一個已經不醒悟，兩個更是茫然不知所措，如同紅爐里的一點雪。果然，各位切記不要接響承虛，胡說八道。 龐居士（龐蘊，唐代居士）來到。師父升座，眾人聚集完畢。居士出來說：『各位請各自檢查好。』卻在禪床右邊站立。當時有僧人問：『不觸犯主人翁，請師父回答。』師父說：『認識龐公嗎？』（龐蘊的尊稱）回答說：『不認識。』居士便抓住他說：『苦啊苦啊！』僧人無言以對。居士便放開他。師父過了一會兒卻問：『剛才這僧人，該不該吃棒？』居士說：『等他心甘情願才行。』師父說：『居士只看到錐子的尖利，沒看到鑿子的方正。』居士說：『這樣說話，我就可以。外人聽了，終究不好。』師父說：『不好什麼？』居士說：『阿師（對禪師的尊稱）只看到錐子的尖，沒看到鑿子的利。』 李行婆來。師父便問：『記得在絳州（唐朝時的絳州）時的事嗎？』婆婆說：『不是師父不清楚。』師父說：『多虛少實。』婆婆說：『有什麼可避諱的？』師父說：『念你是女人，放你一馬。』婆婆說：『我始終沒見到尊宿（對高僧的尊稱）的過錯。』師父說：『老僧的過錯在哪裡？』婆婆說：『和尚沒有過錯，婆婆哪裡會有過錯？』
【English Translation】 English version Virtue. What is there to point out? Yunju Yuan said (Zen Master Yuan of Yunju Mountain): 'It's a pity, laboring without merit.' Jingshan Gao said (Zen Master Gao of Jingshan Mountain): 'There's much discussion among the assembly. Some say: 'What is there to point out in merit without eyes?' Others say: 'Must we point out the eyes?' Wait for him to speak, then please, strike him right on the back. If it's like that, it inevitably defiles this merit. Yunmen (Yunmen School) is not like that. Wait for this old man to lower one foot, just say: 'Moving the venerable monk.' Chushi Qi said (Zen Master Qi of Chushi): 'Long Beard (referring to Pang Yun) came personally from Dayu Ridge, and was gratuitously teased by Stone (referring to Shitou Xiqian). What did he see?' Then ask: 'Is the entire endeavor of merit accomplished?' It's like driving a stake into emptiness. And Long Beard couldn't hold on, and said: 'It has been accomplished for a long time, only lacking the pointing of the eyes.' A blind man leading a crowd of blind men. Does Stone lowering one foot amount to pointing out the eyes? One is already not awakened, two are even more at a loss, like a snowflake in a red furnace. Indeed, everyone, be sure to avoid echoing emptiness and speaking empty words.' Layman Pang (Pang Yun, a Tang Dynasty layman) arrived. The master ascended the seat, and the assembly gathered. The layman came out and said: 'Everyone, please examine yourselves well.' Then he stood to the right of the Zen seat. At that time, a monk asked: 'Without offending the master, please answer.' The master said: 'Do you know Layman Pang?' (an honorific title for Pang Yun) He replied: 'I don't know.' The layman then grabbed him and said: 'Bitter, bitter!' The monk was speechless. The layman then released him. After a while, the master asked: 'Just now, should this monk be beaten?' The layman said: 'Only when he is willing.' The master said: 'Layman, you only see the sharpness of the awl, but not the squareness of the chisel.' The layman said: 'If you speak like that, I can. Outsiders hearing it, ultimately it is not good.' The master said: 'What is not good?' The layman said: 'Teacher (an honorific title for a Zen master), you only see the point of the awl, but not the sharpness of the chisel.' Old Woman Li came. The master then asked: 'Do you remember the events in Jiangzhou (Jiangzhou during the Tang Dynasty)?' The old woman said: 'It's not that the master doesn't know.' The master said: 'More false than true.' The old woman said: 'What is there to avoid?' The master said: 'Considering you are a woman, I'll let you off.' The old woman said: 'I have never seen the fault of the venerable monk (an honorific title for a high monk).' The master said: 'Where is the old monk's fault?' The old woman said: 'The monk has no fault, how could the old woman have a fault?'
無過的人作么生。婆乃豎拳曰。與么總成顛倒。師曰。實無諱處。
京兆尸利禪師(石頭遷法嗣)
京兆府尸利禪師。問石頭。如何是學人本分事。石頭曰。汝何從吾覓。曰不從師覓。如何即得。石頭曰。汝還曾失么。師乃契會厥旨。
招提慧朗禪師(石頭遷法嗣)
潭州招提寺慧朗禪師。始興曲江人也。初參馬祖。祖問。汝來何求。曰求佛知見。祖曰。佛無知見。知見乃魔耳。汝自何來。曰南嶽來。祖曰。汝從南嶽來。未識曹溪心要。汝速歸彼。不宜他往。師歸石頭。便問。如何是佛。石頭曰。汝無佛性。師曰。蠢動含靈。又作么生。石頭曰。蠢動含靈。卻有佛性。曰慧朗為甚麼卻無。石頭曰。為汝不肯承當。師于言下信入。住后。凡學者至。皆曰去去。汝無佛性(時謂大朗)。
興國振朗禪師(石頭遷法嗣)
長沙興國寺振朗禪師。初參石頭。便問。如何是祖師西來意。石頭曰。問取露柱。曰振朗不會。石頭曰。我更不會。師俄省悟。
法門佛陀禪師(石頭遷法嗣)
鳳翔府法門寺佛陀禪師。尋常持一串數珠。念三種名號曰。一釋迦。二元和。三佛陀。自余是甚麼碗跶丘。乃過一珠。終而復始。事蹟異常。時人莫測。
大同濟禪師(石頭遷法嗣)
【現代漢語翻譯】 無過的人作么生？（對於沒有過錯的人該如何看待？）婆乃豎拳曰：『與么總成顛倒。』（老婆子於是豎起拳頭說：『像這樣完全是顛倒。』）師曰：『實無諱處。』（禪師說：『實在沒有什麼可以隱瞞的。』）
京兆尸利禪師(石頭遷法嗣)
京兆府尸利禪師，問石頭：『如何是學人本分事？』（什麼是修行人本分的事情？）石頭曰：『汝何從吾覓？』（你為何要從我這裡尋找？）曰：『不從師覓，如何即得？』（如果不從老師這裡尋找，又該如何得到？）石頭曰：『汝還曾失么？』（你曾經失去過嗎？）師乃契會厥旨。（禪師於是領會了他的旨意。）
招提慧朗禪師(石頭遷法嗣)
潭州招提寺慧朗禪師，始興曲江人也。初參馬祖。祖問：『汝來何求？』（你來這裡尋求什麼？）曰：『求佛知見。』（尋求對佛的認知和見解。）祖曰：『佛無知見，知見乃魔耳。汝自何來？』（佛沒有知見，知見是魔。你從哪裡來？）曰：『南嶽來。』（從南嶽來。）祖曰：『汝從南嶽來，未識曹溪心要。汝速歸彼，不宜他往。』（你從南嶽來，還不瞭解曹溪的心要。你趕快回去，不適合去其他地方。）師歸石頭，便問：『如何是佛？』（禪師回去找石頭，便問：『什麼是佛？』）石頭曰：『汝無佛性。』（你沒有佛性。）師曰：『蠢動含靈，又作么生？』（蠢動的生物，又怎麼樣呢？）石頭曰：『蠢動含靈，卻有佛性。』（蠢動的生物，卻有佛性。）曰：『慧朗為甚麼卻無？』（慧朗為什麼卻沒有？）石頭曰：『為汝不肯承當。』（因為你不肯承擔。）師于言下信入。（禪師在這些話下相信並領悟。）住后，凡學者至，皆曰去去，汝無佛性（時謂大朗）。（住持之後，凡是來學習的人，都說『去去，你沒有佛性』（當時人們稱他為大朗）。）
興國振朗禪師(石頭遷法嗣)
長沙興國寺振朗禪師，初參石頭，便問：『如何是祖師西來意？』（什麼是祖師西來的意義？）石頭曰：『問取露柱。』（去問露柱。）曰：『振朗不會。』（振朗不明白。）石頭曰：『我更不會。』（我更不明白。）師俄省悟。（禪師忽然醒悟。）
法門佛陀禪師(石頭遷法嗣)
鳳翔府法門寺佛陀禪師，尋常持一串數珠，念三種名號曰：『一釋迦（Sakyamuni）。二元和（公元806-820年，唐憲宗年號）。三佛陀（Buddha）。』自余是甚麼碗跶丘？乃過一珠，終而復始。事蹟異常，時人莫測。（其餘的是什麼碗跶丘？於是撥動一顆珠子，結束又重新開始。他的行為異常，當時的人們無法理解。）
大同濟禪師(石頭遷法嗣)
【English Translation】 What about a person without faults? The old woman then raised her fist and said, 'Like this, it's all upside down.' The master said, 'There is really nothing to hide.'
Chan Master Shili of Jingzhao (Successor of Shitou Qian)
Chan Master Shili of Jingzhao Prefecture asked Shitou, 'What is the fundamental matter for a student?' Shitou said, 'Why do you seek it from me?' He said, 'If I don't seek it from the master, how can I obtain it?' Shitou said, 'Have you ever lost it?' The master then understood his meaning.
Chan Master Huilang of Zhaoti (Successor of Shitou Qian)
Chan Master Huilang of Zhaoti Temple in Tanzhou was a native of Qujiang in Shixing. He initially visited Mazu. Mazu asked, 'What do you seek by coming here?' He said, 'I seek the knowledge and vision of the Buddha.' Mazu said, 'The Buddha has no knowledge or vision; knowledge and vision are demons. Where do you come from?' He said, 'I come from Nanyue.' Mazu said, 'Since you come from Nanyue, you do not yet understand the essential of Caoxi. You should quickly return there; it is not suitable for you to go elsewhere.' The master returned to Shitou and asked, 'What is the Buddha?' Shitou said, 'You have no Buddha-nature.' The master said, 'What about wriggling creatures that contain spirits?' Shitou said, 'Wriggling creatures that contain spirits do have Buddha-nature.' He said, 'Why doesn't Huilang have it?' Shitou said, 'Because you are unwilling to accept it.' The master had faith and entered into understanding upon hearing these words. After residing there, whenever students arrived, he would say, 'Go, go, you have no Buddha-nature' (at the time, he was called Dalang).
Chan Master Zhenlang of Xingguo (Successor of Shitou Qian)
Chan Master Zhenlang of Xingguo Temple in Changsha initially visited Shitou and immediately asked, 'What is the meaning of the Patriarch's coming from the West?' Shitou said, 'Ask the pillar.' He said, 'Zhenlang does not understand.' Shitou said, 'I understand even less.' The master suddenly awakened.
Chan Master Fotuo of Famen (Successor of Shitou Qian)
Chan Master Fotuo of Famen Temple in Fengxiang Prefecture usually held a string of prayer beads and recited three names: 'One, Sakyamuni. Two, Yuanhe (806-820 AD, the reign title of Emperor Xianzong of Tang). Three, Buddha.' What are the rest but broken bowls? Then he would pass one bead, ending and beginning again. His actions were unusual, and people at the time could not fathom them.
Chan Master Ji of Datong (Successor of Shitou Qian)
澧州大同濟禪師。米胡領眾來。才欲相見。師便拽轉禪床。面壁而坐。米胡于背後立少時。卻回客位。師曰。是即是。若不驗破。已后遭人貶剝。令侍者請。米胡來。卻拽轉禪床便坐。師乃繞禪床一匝。便歸方丈。米胡卻拽倒禪床。領眾便出○師訪龐居士。居士曰。憶在母胎時。有一則語。舉似阿師。切不得作道理主持。師曰。猶是隔生也。居士曰。向道不得作道理。師曰。驚人之句。爭得不怕。居士曰。如師見解。可謂驚人。師曰。不作道理。卻成作道理。居士曰。不但隔一生兩生。師曰。粥飯底僧。一任檢責。居士鳴指三下○師一日。見龐居士來。便掩卻門曰。多知老翁。莫與相見。居士曰。獨坐獨語。過在阿誰。師便開門。才出。被居士把住曰。師多知。我多知。師曰。多知且置。閉門開門。卷之與舒。相較幾許。居士曰。祇此一問。氣急殺人。師默然。居士曰。弄巧成拙。
青原下三世
道吾宗智禪師(藥山儼法嗣)
潭州道吾山宗智禪師。豫章海昏張氏子。預藥山法會。密契心印。一日藥山問。子去何處來。師曰。遊山來。藥山曰。不離此室。速道將來。師曰。山上烏兒頭似雪。澗底游魚忙不徹○師離藥山。見南泉。南泉問。阇黎名甚麼。師曰宗智。南泉曰。智不到處。作么生宗。師
【現代漢語翻譯】 現代漢語譯本：澧州大同濟禪師。米胡帶領僧眾前來，剛要拜見，禪師便轉動禪床，面壁而坐。米胡在禪師背後站立片刻，然後回到客位。禪師說：『是即是，若不驗證打破，以後會被人貶低責難。』於是讓侍者請米胡前來，米胡來后，卻轉動禪床便坐。禪師便繞禪床一圈，然後回到方丈。米胡卻推倒禪床，帶領僧眾離開。 禪師拜訪龐居士（在家修行的佛教信徒）。居士說：『記得還在母胎時，有一句話，想說給阿師（對禪師的尊稱）聽，千萬不要用道理來主持。』禪師說：『這還是隔了一世啊。』居士說：『我說過不要用道理。』禪師說：『驚人之句，怎能不怕？』居士說：『如師（對禪師的尊稱）的見解，可謂驚人。』禪師說：『不作道理，卻成了作道理。』居士說：『不只是隔了一生兩生。』禪師說：『粥飯僧，任你檢查責備。』居士彈指三下。 禪師一日，見龐居士前來，便關上門說：『多知老翁，不要相見。』居士說：『獨坐獨語，過錯在誰？』禪師便開門，剛一出來，被居士抓住說：『師（對禪師的尊稱）多知，我多知。』禪師說：『多知且放一邊，閉門開門，捲起與舒展，相比差多少？』居士說：『僅此一問，就讓人氣急。』禪師沉默不語。居士說：『弄巧成拙。』
青原下三世
道吾宗智禪師（藥山儼法嗣）
潭州道吾山宗智禪師，豫章海昏張氏之子，曾參與藥山（人名）的法會，秘密地領悟了心印。一日，藥山問：『你從哪裡來？』禪師說：『遊山而來。』藥山說：『不離此室，快說出來。』禪師說：『山上烏兒頭似雪，澗底游魚忙不徹。』禪師離開藥山，見到南泉（人名），南泉問：『阇黎（對出家人的尊稱）名甚麼？』禪師說：『宗智。』南泉說：『智不到處，作么生宗？』禪師
【English Translation】 English version: Zen Master Datong of Lizhou. Mi Hu led the assembly to come, and just as they were about to meet, the Master turned the Zen bed and sat facing the wall. Mi Hu stood behind him for a while, then returned to the guest seat. The Master said, 'It is so, but if it is not verified and broken through, you will be demeaned and criticized later.' He then asked the attendant to invite Mi Hu to come. Mi Hu came and turned the Zen bed and sat down. The Master then circled the Zen bed once and returned to his abbot's room. Mi Hu then overturned the Zen bed and led the assembly away. The Master visited Layman Pang (a Buddhist devotee practicing at home). The Layman said, 'I remember when I was still in the womb, there was a saying I wanted to tell you, Teacher (a respectful term for a Zen master), but you must not use reason to preside over it.' The Master said, 'That is still separated by a lifetime.' The Layman said, 'I said not to use reason.' The Master said, 'A startling sentence, how can one not be afraid?' The Layman said, 'With the Teacher's (a respectful term for a Zen master) understanding, it can be called startling.' The Master said, 'Not using reason, but it becomes using reason.' The Layman said, 'It's not just separated by one or two lifetimes.' The Master said, 'Rice-eating monks, let you inspect and blame.' The Layman snapped his fingers three times. One day, the Master saw Layman Pang coming, so he closed the door and said, 'Knowledgeable old man, do not meet.' The Layman said, 'Sitting and talking to oneself, whose fault is it?' The Master then opened the door, and as soon as he came out, he was grabbed by the Layman who said, 'Teacher (a respectful term for a Zen master) is knowledgeable, I am knowledgeable.' The Master said, 'Let's put knowledge aside for now, closing the door and opening the door, rolling up and unfolding, how much difference is there in comparison?' The Layman said, 'Just this one question is enough to make one anxious.' The Master remained silent. The Layman said, 'Trying to be clever but becoming clumsy.'
Three Generations Under Qingyuan
Zen Master Daowu Zongzhi (Successor of Yaoshan Yan)
Zen Master Zongzhi of Daowu Mountain in Tanzhou, son of the Zhang family of Haihun in Yuzhang, participated in the Dharma assembly of Yaoshan (person's name) and secretly realized the mind-seal. One day, Yaoshan asked, 'Where did you come from?' The Master said, 'From wandering in the mountains.' Yaoshan said, 'Without leaving this room, quickly tell me.' The Master said, 'The crows on the mountain have heads like snow, the fish in the stream are busy without end.' The Master left Yaoshan and saw Nanquan (person's name). Nanquan asked, 'What is the name of the Shramana (a respectful term for a monk)?' The Master said, 'Zongzhi.' Nanquan said, 'Where wisdom does not reach, how do you uphold (Zong)?' The Master
曰。切忌道著。南泉曰。灼然道著即頭角生。三日後。師與云巖。在後架把針。南泉見乃問。智頭陀前日道。智不到處。切忌道著。道著即頭角生。合作么生行履。師便抽身入僧堂。南泉便歸方丈。師又來把針。云巖曰。師弟適來。為甚不祗對和尚。師曰。你不妨靈利。云巖不薦。卻問南泉。適來智頭陀。為甚不祗對和尚。某甲不會。乞師垂示。南泉曰。他卻是異類中行。云巖曰。如何是異類中行。南泉曰。不見道。智不到處。切忌道著。道著即頭角生。直須向異類中行。云巖亦不會。師知云巖不薦。乃曰。此人因緣不在此。卻同回藥山。藥山問。汝回何速。云巖曰。祇為因緣不契。藥山曰。有何因緣。云巖舉前話。藥山曰。子作么生會他這個時節便回。云巖無對。藥山乃大笑。云巖便問。如何是異類中行。藥山曰。吾今日睏倦。且待別時來。云巖曰。某甲特為此事歸來。藥山曰。且去。云巖便出。師在方丈外。聞云巖不薦。不覺咬得指頭血出。師卻下來。問云巖。師兄去問和尚那因緣。作么生。云巖曰。和尚不與某甲說。師便低頭(僧問云居。切忌道著。意作么生。云居云。此語最毒。云如何是最毒底語。云居云。一棒打殺龍蛇)○云巖臨遷化。遺書辭師。師覽書了。謂洞山密師伯曰。云巖不知有。我悔當時不向伊
道。雖然如是。要且不違藥山之子(報慈遂云。古人恁么道。還知有也未。又云。云巖當時不會。且道。甚麼處是伊不會處 翠巖芝云。道吾道。云巖不知有。悔當時不向伊說。只如與么道。道吾還知有也無)○藥山上堂曰。我有一句子。未曾說向人。師出曰。相隨來也。僧問藥山。一句子如何說。藥山曰。非言說。師曰。早言說了也○師一日提笠出。云巖指笠曰。用這個作甚麼。師曰。有用處。云巖曰。忽遇黑風猛雨來時如何。師曰。蓋覆著。云巖曰。他還受蓋覆么。師曰。然雖如是。且無滲漏○溈山問云巖。菩提以何為座。云巖曰。以無為為座。云巖卻問溈山。溈山曰。以諸法空為座。又問師。作么生。師曰。坐也聽伊坐。臥也聽伊臥。有一人不坐不臥。速道速道。溈山休去○溈山問師。甚處去來。師曰。看病來。溈山曰。有幾人病。師曰。有病底。有不病底。溈山曰。不病底。莫是智頭陀么。師曰。病與不病。總不干他事。速道速道。溈山曰。道得也與他沒交涉○云巖問。師弟家風。近日如何。師曰。教師兄指點。堪作甚麼。云巖曰。無這個來。多少時也。師曰。牙根猶帶生澀在○有施主施裈。藥山提起示眾曰。法身還具四大也無。有人道得。與他一腰裈。師曰。性地非空。空非性地。此是地大。三大亦然。藥
【現代漢語翻譯】 現代漢語譯本 道。雖然是這樣，但總歸沒有違背藥山之子的本意。（報慈遂說：『古人這樣說，還知道有這個嗎？』又說：『云巖當時不明白。那麼，他什麼地方不明白呢？』翠巖芝說：『道吾說云巖不知道有這個，後悔當時沒有告訴他。』像這樣說，道吾還知道有這個嗎？） 藥山禪師上堂說法時說：『我有一句話，未曾對人說過。』師父（道吾圓智）出來說：『我一直跟隨這句話而來。』有僧人問藥山禪師：『一句話如何說？』藥山禪師說：『不能用言語說。』師父說：『已經用言語說出來了。』 師父有一天拿著斗笠出門，云巖禪師指著斗笠說：『用這個做什麼？』師父說：『有用處。』云巖禪師說：『如果遇到黑風暴雨來的時候怎麼辦？』師父說：『蓋住它。』云巖禪師說：『它還能被蓋住嗎？』師父說：『雖然是這樣，但不會有滲漏。』 溈山禪師問云巖禪師：『菩提以什麼為座？』云巖禪師說：『以無為為座。』云巖禪師反過來問溈山禪師，溈山禪師說：『以諸法空為座。』又問師父（道吾圓智）：『你怎麼樣？』師父說：『坐也隨他坐，臥也隨他臥。有一個人不坐也不臥，快說快說！』溈山禪師無話可說。 溈山禪師問師父：『從哪裡回來？』師父說：『看病人回來。』溈山禪師說：『有幾個人生病？』師父說：『有生病的，有沒生病的。』溈山禪師說：『沒生病的，莫非是智頭陀（指智通禪師，以苦行為修行方式的僧人）嗎？』師父說：『生病與不生病，總與他無關。快說快說！』溈山禪師說：『說出來也與他沒關係。』 云巖禪師問：『師弟（道吾圓智）你家的家風，近日如何？』師父說：『教老師兄（云巖禪師）指點，能做什麼？』云巖禪師說：『沒有這個東西，有多少時間了？』師父說：『牙根還帶著生澀的味道。』 有施主佈施褲子，藥山禪師提起褲子向大眾展示說：『法身還具有四大（地、水、火、風）嗎？有人說得出來，就給他一條褲子。』師父說：『性地（自性的本體）不是空，空不是性地。這是地大，其他三大也是這樣。』
【English Translation】 English version Dao. Although it is so, it does not violate the meaning of the son of Yaoshan (Bao Ci Sui said, 'The ancients said so, do they know there is this?' He also said, 'Yunyan did not understand at that time. Then, where did he not understand?' Cuiyan Zhi said, 'Daowu said that Yunyan did not know there was this, regretting that he did not tell him at that time.' Saying like this, does Daowu know there is this?) Yaoshan ascended the hall and said, 'I have a sentence that I have never said to anyone.' The master (Daowu Yuanzhi) came out and said, 'I have been following this sentence.' A monk asked Yaoshan, 'How to say a sentence?' Yaoshan said, 'It cannot be said with words.' The master said, 'It has already been said with words.' One day, the master went out with a bamboo hat. Yunyan pointed to the hat and said, 'What is this for?' The master said, 'It is useful.' Yunyan said, 'What if there is a black wind and rain?' The master said, 'Cover it.' Yunyan said, 'Can it still be covered?' The master said, 'Although it is so, there is no leakage.' Weishan asked Yunyan, 'What does Bodhi take as its seat?' Yunyan said, 'Take non-being as its seat.' Yunyan asked Weishan in return. Weishan said, 'Take the emptiness of all dharmas as its seat.' He also asked the master (Daowu Yuanzhi), 'What about you?' The master said, 'Let him sit when he sits, let him lie down when he lies down. There is a person who neither sits nor lies down, say it quickly, say it quickly!' Weishan had nothing to say. Weishan asked the master, 'Where did you come from?' The master said, 'I came to see the sick.' Weishan said, 'How many people are sick?' The master said, 'There are sick ones, and there are those who are not sick.' Weishan said, 'Those who are not sick, could it be Zhi Toutuo (referring to Zhi Tong, a monk who practices asceticism)?' The master said, 'Being sick or not being sick has nothing to do with him. Say it quickly, say it quickly!' Weishan said, 'Saying it has nothing to do with him either.' Yunyan asked, 'How is your family style, younger brother (Daowu Yuanzhi), recently?' The master said, 'Teaching senior brother (Yunyan) to point out, what can be done?' Yunyan said, 'How long has it been since there was this thing?' The master said, 'The roots of the teeth still have a raw taste.' A donor gave trousers. Yaoshan raised the trousers and showed them to the public, saying, 'Does the Dharmakaya (法身) still have the four elements (四大) (earth, water, fire, and wind)? If someone can say it, give him a pair of trousers.' The master said, 'The nature ground (性地) is not empty, and emptiness is not the nature ground. This is the earth element, and the other three elements are also like this.'
山曰。與汝一腰裈○云巖不安。師乃謂曰。離此殼漏子。向甚麼處相見。云巖曰。不生不滅處相見。師曰。何不道非不生不滅處。亦不求相見(雪竇顯云。侍者與我記取這一問 昭覺勤云。何處不逢渠)○云巖補鞋次。師問。作甚麼。云巖曰。將敗壞補敗壞。師曰。何不道即敗壞非敗壞○師聞僧念維摩經云。八千菩薩。五百聲聞。皆欲隨從文殊師利。師問曰。甚麼處去。其僧無對。師便打(后僧問禾山殷。禾山云。給侍者方諧)○師到五峰。五峰問。還識藥山老宿否。師曰不識。五峰曰。為甚麼不識。師曰不識○石霜問。和尚一片骨。敲著似銅鳴。向甚麼處去也。師喚侍者。侍者應諾。師曰。驢年去。
云巖曇晟禪師(藥山儼法嗣)
潭州云巖曇晟禪師。鐘陵建昌王氏子。參百丈海禪師。二十年。因緣不契。后造藥山。藥山問。甚處來。曰百丈來。藥山曰。百丈有何言句示徒。師曰。尋常道。我有一句子。百味具足。藥山曰。咸則鹹味。淡則淡味。不咸不淡。是常味。作么生是百味具足底句。師無對。藥山曰。爭柰目前生死何。師曰。目前無生死。藥山曰。在百丈多少時。師曰。二十年。藥山曰。二十年在百丈。俗氣也不除。他日侍立次。藥山又問。百丈更說甚麼法。師曰。有時道。三句外省去。六句內
【現代漢語翻譯】 現代漢語譯本 山問：『給你一條褲子。』云巖（云巖曇晟禪師）感到不安。藥山（藥山惟儼禪師）於是說：『離開這個破爛的軀殼，到什麼地方相見？』云巖說：『在不生不滅的地方相見。』藥山說：『為什麼不說非不生不滅處，也不求相見？』（雪竇顯禪師說：『侍者，給我記住這一問。』昭覺勤禪師說：『哪裡不相逢？』） 云巖在補鞋子，藥山問：『做什麼？』云巖說：『將敗壞的補好。』藥山說：『為什麼不說即敗壞非敗壞？』 藥山聽到僧人念《維摩詰經》，其中有『八千菩薩，五百聲聞，皆欲隨從文殊師利』。藥山問道：『到什麼地方去？』那僧人無言以對。藥山便打了他。（後來有僧人問禾山殷禪師，禾山說：『給侍者方便。』） 藥山到五峰，五峰問：『還認識藥山老宿嗎？』藥山說：『不認識。』五峰說：『為什麼不認識？』藥山說：『不認識。』 石霜問：『和尚的一片骨頭，敲起來像銅一樣響，向什麼地方去了？』藥山叫侍者，侍者答應。藥山說：『驢年去。』
云巖曇晟禪師（藥山惟儼禪師的法嗣）
潭州云巖曇晟禪師，鐘陵建昌王氏之子。參拜百丈懷海禪師二十年，因緣不契合。後來去拜訪藥山。藥山問：『從哪裡來？』答：『從百丈來。』藥山說：『百丈有什麼言語開示徒弟？』云巖說：『尋常說，我有一句話，百味具足。』藥山說：『咸則鹹味，淡則淡味，不咸不淡，是常味。怎麼是百味具足的那句話？』云巖無言以對。藥山說：『爭奈目前的生死如何？』云巖說：『目前無生死。』藥山說：『在百丈多少時間了？』云巖說：『二十年。』藥山說：『在百丈二十年，俗氣也不除。』 他日侍立時，藥山又問：『百丈還說什麼法？』云巖說：『有時說，三句外省去，六句內。』
【English Translation】 English version The Master (Yaoshan Weiyan) said, 'I'll give you a pair of trousers.' Yunyan (Yunyan Tancheng) felt uneasy. The Master then said, 'Leaving this leaky shell, where shall we meet?' Yunyan said, 'We'll meet in the place of neither birth nor death.' The Master said, 'Why not say neither the place of neither birth nor death, nor seek to meet?' (Zen Master Xuedou Xian said, 'Attendant, remember this question for me.' Zen Master Zhaojue Qin said, 'Where do you not encounter him?') Yunyan was mending shoes. The Master asked, 'What are you doing?' Yunyan said, 'Mending the broken.' The Master said, 'Why not say that which is broken is not broken?' The Master heard a monk reciting the Vimalakirti Sutra, which said, 'Eight thousand Bodhisattvas and five hundred Sravakas all wished to follow Manjusri.' The Master asked, 'Where are they going?' The monk had no reply. The Master then struck him. (Later, a monk asked Zen Master Heshan Yin, who said, 'Giving the attendant convenience.') The Master arrived at Five Peaks. Five Peaks asked, 'Do you recognize the old monk Yaoshan?' The Master said, 'I don't recognize him.' Five Peaks said, 'Why don't you recognize him?' The Master said, 'I don't recognize him.' Shishuang asked, 'Venerable Monk, a piece of your bone, when struck, sounds like bronze. Where has it gone?' The Master called for the attendant. The attendant responded. The Master said, 'In the year of the donkey (meaning never).'
Zen Master Yunyan Tancheng (Successor of Yaoshan Weiyan)
Zen Master Yunyan Tancheng of Tanzhou, son of the Wang family of Jianchang in Zhongling. He studied with Zen Master Baizhang Huaihai for twenty years, but their affinity did not match. Later, he visited Yaoshan. Yaoshan asked, 'Where do you come from?' He replied, 'From Baizhang.' Yaoshan said, 'What words does Baizhang use to instruct his disciples?' Yunyan said, 'He often says, "I have a sentence that is complete with all flavors."' Yaoshan said, 'Salty is the salty flavor, bland is the bland flavor, neither salty nor bland is the constant flavor. What is the sentence that is complete with all flavors?' Yunyan had no reply. Yaoshan said, 'What about the present life and death?' Yunyan said, 'There is no present life and death.' Yaoshan said, 'How long were you at Baizhang's?' Yunyan said, 'Twenty years.' Yaoshan said, 'Twenty years at Baizhang's, and your worldly air has not been removed.' Another day, while attending him, Yaoshan asked again, 'What Dharma does Baizhang speak of?' Yunyan said, 'Sometimes he says, "Omit what is beyond the three phrases, within the six phrases."'
會取。藥山曰。三千里外。且喜沒交涉。藥山又問。更說甚麼法。師曰。有時上堂。大眾立定。以拄杖一時趁散。復召大眾。眾回首。百丈曰。是甚麼。藥山曰。何不早恁么道。今日因子得見海兄。師于言下頓省。便禮拜(徑山杲云。省去即不無。爭奈未出葛藤窠 笑巖寶云。云巖在百丈二十年。懵然無個入處。剛被藥山隨手提起云。何不早恁么道。云巖便悟旨。諸禪者。還知云巖悟處么。十年花下路。遊遍洞中春)○一日藥山問。汝除在百丈。更到甚麼處來。師曰。曾到廣南來。曰見說廣州城東門外。有一片石。被州主移去。是否。師曰。非但州主。闔國人移亦不動○藥山又問。聞汝解弄師子。是否。師曰是。曰弄得幾齣。師曰。弄得六出。曰我亦弄得。師曰。和尚弄得幾齣。曰我弄得一出。師曰。一即六。六即一。後到溈山。溈山問。承聞長老在藥山弄師子。是否。師曰是。曰長弄有置時。師曰。要弄即弄。要置即置。曰置時師子在甚麼處。師曰。置也置也(法昌遇云。好一場師子。只是有頭無尾。我當時若見。溈山道。置時師子在甚麼處。便與放出。踞地金毛。直教溈山藏身無路 泐潭準云。藥山云巖。鈍置殺人。兩父子弄一個師子。也弄不出。若是準上座。只消自弄拽得來。拈頭作尾。拈尾作頭。轉兩個金睛
【現代漢語翻譯】 現代漢語譯本 會取。藥山問道：『三千里之外的事情，慶幸與我沒有關係。』藥山又問：『你還說什麼法？』云巖說：『有時我上堂說法，大眾站立不動，我就用拄杖一下子把他們趕散，然後又召集大眾，大眾回頭。』百丈問道：『這是什麼？』藥山說：『為什麼不早這麼說呢？』云巖在藥山的話下頓時醒悟，便禮拜（徑山杲說：『醒悟了固然不錯，只是還沒有脫離葛藤窠。』笑巖寶說：『云巖在百丈身邊二十年，懵然不知如何入門，剛被藥山隨手提起，說：「為什麼不早這麼說呢？」云巖便領悟了旨意。各位禪者，你們知道云巖悟在何處嗎？十年花下路，遊遍洞中春。』） 有一天，藥山問云巖：『你除了在百丈那裡，還到過什麼地方？』云巖說：『曾經到過廣南。』藥山說：『聽說廣州城東門外，有一片石頭，被州主移走了，是這樣嗎？』云巖說：『不僅僅是州主，全國的人來移也移不動。』 藥山又問：『聽說你懂得舞獅子，是這樣嗎？』云巖說：『是的。』藥山說：『能舞出幾齣？』云巖說：『能舞出六出。』藥山說：『我也能舞。』云巖說：『和尚能舞出幾齣？』藥山說：『我能舞出一出。』云巖說：『一即是六，六即是一。』 後來云巖到了溈山（唐代禪宗大師），溈山問：『聽說長老在藥山舞獅子，是這樣嗎？』云巖說：『是的。』溈山說：『一直舞下去總有停止的時候。』云巖說：『要舞就舞，要停止就停止。』溈山說：『停止的時候，獅子在哪裡？』云巖說：『停止了，停止了。』（法昌遇說：『好一場獅子戲，只是有頭無尾。我當時如果見到，溈山問：「停止的時候，獅子在哪裡？」我就放出來，讓金毛獅子踞地，直接讓溈山無處藏身。』泐潭準說：『藥山、云巖，真是遲鈍殺人。兩父子舞一個獅子，也舞不出來。如果是準上座，只需自己舞動，把頭當尾，把尾當頭，轉動兩個金睛。』）
【English Translation】 English version To grasp. Yaoshan asked: 'Things three thousand miles away, I am glad they have nothing to do with me.' Yaoshan then asked: 'What other Dharma do you speak?' Yunyan said: 'Sometimes when I ascend the platform, the assembly stands still, and I scatter them all at once with my staff, then I summon the assembly again, and they turn their heads.' Baizhang said: 'What is this?' Yaoshan said: 'Why didn't you say so earlier?' Yunyan had a sudden awakening upon hearing Yaoshan's words and bowed in gratitude (Jingshan Gao said: 'Awakening is good, but he has not yet escaped the tangle of vines.' Xiaoyan Bao said: 'Yunyan was by Baizhang's side for twenty years, clueless on how to enter, and was just lifted by Yaoshan's casual remark, saying, "Why didn't you say so earlier?" Yunyan then understood the meaning. Zen practitioners, do you know where Yunyan awakened? Ten years on the path under the flowers, wandering through the spring in the cave.') One day, Yaoshan asked Yunyan: 'Besides being with Baizhang, where else have you been?' Yunyan said: 'I once went to Guangnan.' Yaoshan said: 'I heard that outside the east gate of Guangzhou city, there was a piece of stone that was moved away by the governor, is that so?' Yunyan said: 'Not only the governor, but even if the whole country tried to move it, it wouldn't budge.' Yaoshan then asked: 'I heard you know how to play with the lion, is that so?' Yunyan said: 'Yes.' Yaoshan said: 'How many acts can you perform?' Yunyan said: 'I can perform six acts.' Yaoshan said: 'I can also perform.' Yunyan said: 'How many acts can the Abbot perform?' Yaoshan said: 'I can perform one act.' Yunyan said: 'One is six, and six is one.' Later, Yunyan went to Weishan (a Chan master of the Tang Dynasty), Weishan asked: 'I heard that the Elder plays with the lion at Yaoshan, is that so?' Yunyan said: 'Yes.' Weishan said: 'There will always be a time to stop playing.' Yunyan said: 'I play when I want to play, and I stop when I want to stop.' Weishan said: 'When you stop, where is the lion?' Yunyan said: 'Stopped, stopped.' (Fachang Yu said: 'What a good lion dance, but it only has a head and no tail. If I had seen it then, and Weishan asked, "When you stop, where is the lion?" I would have released it, letting the golden-haired lion sit on the ground, directly leaving Weishan with nowhere to hide.' Letan Zhun said: 'Yaoshan and Yunyan, truly dull and murderous. The two fathers and sons play with one lion, but they can't even perform it. If it were this Zhun, I would just dance it myself, taking the head as the tail, and the tail as the head, turning the two golden eyes.')
。攫幾鉤鐵爪。吼一聲。直教百里內猛獸潛蹤。滿空里飛禽亂墜。準上座未弄師子。請大眾高著眼。先做一個定場。擲下拄杖云。箇中消息子。能有幾人知 笑巖寶云。這伙老漢。只解弄假師子。不解弄真師子。我若是云巖。待藥山問。聞汝會弄師子是否。震威與一喝。非只截斷藥山腳頭。直教影響之流。聞之腦裂以致。溈山云。正值睡時。師子在什麼處。劈面便掌。的使他不知量者。便見弄真師子。全威不欺之力也)○師煎茶次。道吾問。煎與阿誰。師曰。有一人要。曰何不教伊自煎。師曰。幸有某甲在○問石霜。甚麼處來。曰溈山來。師曰。在彼中得多少時。曰粗經冬夏。師曰。恁么即成山長也。曰雖在彼中卻不知。師曰。他家亦非知非識。石霜無對(道吾智聞云。得恁么無佛法身心)○住後上堂。示眾曰。有個人家兒子。問著無有道不得底。洞山出問曰。他屋裡有多少典籍。師曰。一字也無。曰爭得恁么多知。師曰。日夜不曾眠。洞山曰。問一段事還得否。師曰。道得卻不道○道吾問。大悲千手眼。那個是正眼。師曰。如人夜間背手摸枕子。道吾曰。我會也。師曰。作么生會。道吾曰。遍身是手眼。師曰。道也太煞道。祇道得八成。道吾曰。師兄作么生。師曰。通身是手眼○掃地次。道吾曰。太區區生。師曰。
【現代漢語翻譯】 現代漢語譯本 。抓起幾把鐵鉤爪，吼叫一聲，立刻讓百里之內的猛獸都藏匿起來，滿天空的飛禽都墜落下來。準上座還沒弄清獅子的把戲，請各位大眾高抬貴眼，先來一段開場表演。擲下拄杖說，這其中的訊息，能有幾人知道？（笑巖寶云說，這群老傢伙，只會玩弄假的獅子，不會玩弄真的獅子。我如果是云巖，等藥山問，『聽說你會弄獅子嗎？』就震懾地大喝一聲，不僅截斷藥山的腳跟，還讓受其影響的人，聽到後腦裂。溈山說，『正在睡覺的時候，獅子在哪裡？』劈頭蓋臉就是一掌，讓他不知深淺，就能見到玩弄真獅子的全部威力和毫不欺騙的力量。） ○ 師父在煎茶的時候，道吾問：『煎給誰喝？』師父說：『有一個人要喝。』道吾說：『為什麼不讓他自己煎？』師父說：『幸好有我在這裡。』 ○ 問石霜：『從哪裡來？』回答說：『從溈山來。』師父說：『在那裡待了多久？』回答說：『大概經過了冬夏。』師父說：『這麼說就成了山長了。』回答說：『雖然在那裡，卻什麼也不知道。』師父說：『他家也不是知道或不認識。』石霜無言以對。（道吾智聞說：『得到了如此沒有佛法身心。』） ○ 住持後上堂，向大眾開示說：『有個人家的兒子，問什麼沒有不知道的。』洞山出來問道：『他屋裡有多少典籍？』師父說：『一個字也沒有。』回答說：『怎麼會知道這麼多？』師父說：『日夜不曾睡覺。』洞山說：『問一段事可以嗎？』師父說：『說得出卻不說。』 ○ 道吾問：『大悲千手眼（Avalokiteśvara's thousand hands and eyes，觀世音菩薩的千手千眼），哪個是正眼？』師父說：『就像人在夜間揹著手摸枕頭。』道吾說：『我明白了。』師父說：『怎麼明白的？』道吾說：『渾身都是手眼。』師父說：『說得太過了，只說對了八成。』道吾說：『師兄您怎麼說？』師父說：『渾身都是手眼。』 ○ 掃地的時候，道吾說：『太委屈您了。』師父說：『
【English Translation】 English version Grasping several iron hooks, roaring once, immediately causing fierce beasts within a hundred miles to hide, and birds in the sky to fall. Before the esteemed seat has clarified the lion's trick, I ask everyone to raise their eyes and first present an opening performance. Throwing down the staff, he said, 'How many people know the message within?' (Xiaoyan Baoyun said, 'These old fellows only know how to play with fake lions, not real lions. If I were Yunyan, when Yaoshan asked, 'I heard you know how to play with lions?' I would give a shocking shout, not only cutting off Yaoshan's feet, but also causing those influenced by him to have their brains split upon hearing it. Weishan said, 'When sleeping, where is the lion?' A palm to the face, making him unaware of his limits, and then he will see the full power and un欺騙ing strength of playing with a real lion.) ○ When the master was brewing tea, Daowu asked, 'Who are you brewing it for?' The master said, 'There is someone who wants it.' Daowu said, 'Why not let him brew it himself?' The master said, 'Fortunately, I am here.' ○ He asked Shishuang, 'Where do you come from?' He replied, 'From Weishan.' The master said, 'How long have you been there?' He replied, 'Roughly through winter and summer.' The master said, 'So you have become the head of the mountain.' He replied, 'Although I am there, I don't know anything.' The master said, 'His family neither knows nor recognizes.' Shishuang was speechless. (Daowu Zhiwen said, 'He has attained such a state without the body and mind of the Buddha.') ○ After taking residence, he ascended the hall and instructed the assembly, saying, 'There is a son of a certain family who knows everything when asked.' Dongshan came out and asked, 'How many scriptures are in his house?' The master said, 'Not a single word.' He replied, 'How does he know so much?' The master said, 'He never sleeps day or night.' Dongshan said, 'May I ask about a matter?' The master said, 'I can say it, but I won't.' ○ Daowu asked, 'Of the thousand hands and eyes of Great Compassion (Avalokiteśvara's thousand hands and eyes，觀世音菩薩的千手千眼), which is the true eye?' The master said, 'It's like a person touching a pillow behind their back in the night.' Daowu said, 'I understand.' The master said, 'How do you understand?' Daowu said, 'The whole body is hands and eyes.' The master said, 'You've said too much, you're only about 80% correct.' Daowu said, 'How would you say it, senior brother?' The master said, 'The whole body is hands and eyes.' ○ While sweeping the floor, Daowu said, 'You are too humble.' The master said, '
須知有不區區者。道吾曰。恁么則有第二月也。師豎起掃帚曰。是第幾月。道吾便行(玄沙備云。正是第二月 長慶棱問玄沙云。被他倒轉掃帚攔面摵。又作么生。玄沙休去 羅山閑云。噫兩個漢。不識好惡。云巖個漢。縛手腳死來多少時也 雲門偃云。奴見婢慇勤 保福展云。云巖大似泥里推車。步步區區 雪竇顯。向有第二月也。處別云。洎合放過 溈山行雲。道吾平地生堆。云巖因行掉臂。玄沙道正是第二月。面皮厚多少。且道。云巖豎起掃帚。意作么生。十成好個金剛鉆。攤向門前賣與誰)○師作草鞋次。洞山近前曰。乞師眼睛得么。師曰。汝底與阿誰去也。曰良價無。師曰。設有。汝向甚麼處著。洞山無語。師曰。乞眼睛底是眼否。洞山曰非眼。師便喝出○尼僧禮拜。師問。汝爺在否。曰在。師曰。年多少。曰年八十。師曰。汝有個爺。不年八十。還知否。曰莫是恁么來者。師曰。恁么來者。猶是兒孫(洞山價代云。直是不恁么來者。亦是兒孫 溈山果云。恁么也不得。不恁么也不得。畢竟作么生。良久云。從來無位次。不用強安排)○院主游石室回。師問。汝去入到石室裡。許為祇恁么便回。院主無對。洞山代曰。彼中已有人佔了也。師曰。汝更去作甚麼。洞山曰。不可人情斷絕去也。
船子德誠
【現代漢語翻譯】 現代漢語譯本 須知有不區區者。（區區：拘泥小節） 道吾問：『這樣說來，就有第二個月亮了？』 師父豎起掃帚說：『這是第幾個月亮？』道吾便離開了。（玄沙備說：『這正是第二個月亮。』長慶棱問玄沙說：『被他倒轉掃帚攔面打來，又該怎麼辦？』玄沙沉默不語。羅山閑說：『唉，這兩個人，不識好壞。云巖這個人，束手束腳死了多久了。』雲門偃說：『奴才見婢女慇勤。』保福展說：『云巖很像在泥里推車，步步艱難。』雪竇顯說：『向有第二個月亮。』處別說：『幾乎放過了。』溈山行說：『道吾平地生事。云巖因行走而掉臂。玄沙說正是第二個月亮，臉皮厚到什麼程度。』且說，云巖豎起掃帚，意圖是什麼？十分好的金剛鉆，擺在門前賣給誰？） 師父正在編織草鞋，洞山走近前來說：『可以向師父乞討眼睛嗎？』 師父說：『你的眼睛給誰去了？』 洞山說：『良價沒有。』 師父說：『即使有，你放在什麼地方？』洞山無言以對。 師父說：『乞討眼睛的是眼睛嗎？』洞山說：『不是眼睛。』師父便喝斥他。 一個尼姑禮拜，師父問：『你父親在嗎？』 尼姑說：『在。』 師父說：『年紀多大了？』 尼姑說：『八十歲了。』 師父說：『你有個父親，不年八十，還知道嗎？』 尼姑說：『莫非是這樣來的？』 師父說：『這樣來的，還是兒孫。』（洞山價代說：『即使不是這樣來的，也是兒孫。』溈山果說：『這樣也不行，不這樣也不行，到底該怎麼辦？』良久說：『從來沒有位次，不用強行安排。』） 院主遊覽石室回來，師父問：『你去進入到石室裡，就只這樣便回來了？』院主無言以對。 洞山代答說：『那裡已經有人佔了。』 師父說：『你再去幹什麼？』 洞山說：『不可人情斷絕啊。』 船子德誠
【English Translation】 English version You must know there is something that is not trivial. (區區: qūqū, trivial) Daowu said, 'If that's the case, then there is a second moon?' The master raised a broom and said, 'Which moon is this?' Daowu then left. (Xuan Sha Bei said, 'This is precisely the second moon.' Changqing Leng asked Xuan Sha, 'If he turns the broom around and strikes you in the face, what would you do?' Xuan Sha remained silent. Luoshan Xian said, 'Alas, these two people do not know good from bad. Yunyan, that fellow, has been dead with his hands and feet tied for who knows how long.' Yunmen Yan said, 'The servant is attentive to the maid.' Baofu Zhan said, 'Yunyan is much like pushing a cart in the mud, struggling every step of the way.' Xuedou Xian said, 'There has always been a second moon.' Chubei said, 'Almost let it go.' Weishan Xing said, 'Daowu creates a pile on flat ground. Yunyan swings his arm while walking. Xuan Sha said it is precisely the second moon, how thick-skinned. 'And what was Yunyan's intention in raising the broom? A perfect diamond, who is he selling it to in front of the door?) The master was weaving straw sandals when Dongshan approached and said, 'May I beg for the master's eyes?' The master said, 'Where have your eyes gone?' Dongshan said, 'Liangjia doesn't have any.' The master said, 'Even if you had them, where would you put them?' Dongshan was speechless. The master said, 'Is the one begging for eyes, eyes?' Dongshan said, 'Not eyes.' The master then shouted him out. A nun bowed in worship. The master asked, 'Is your father alive?' The nun said, 'He is.' The master said, 'How old is he?' The nun said, 'Eighty years old.' The master said, 'Do you have a father who is not eighty years old, do you know him?' The nun said, 'Could it be that he comes like this?' The master said, 'Coming like this is still a descendant.' (Dongshan Jia said in place, 'Even if he doesn't come like this, he is still a descendant.' Weishan Guo said, 'This way is not acceptable, that way is not acceptable, what should be done after all?' After a long silence, he said, 'There has never been a position, no need to force an arrangement.') The abbot returned from visiting the stone chamber. The master asked, 'You went into the stone chamber, and just came back like this?' The abbot had no reply. Dongshan replied on his behalf, 'Someone has already occupied it.' The master said, 'What are you going to do there again?' Dongshan said, 'It is impossible to sever human relations.' Shanzidecheng (船子德誠)
禪師(藥山儼法嗣)
秀州華亭船子德誠禪師。節操高邈。度量不群。自印心於藥山。與道吾云巖。為同道交。洎離藥山。乃謂二同志曰。公等應各據一方。建立藥山宗旨。予率性疏野。唯好山水。樂情自遣。無所能也。他後知我所止之處。若遇靈利座主。指一人來。或堪雕琢。將授生平所得。以報先師之恩。遂分攜至秀州華亭。泛一小舟。隨緣度日。以接四方往來之者。時人莫知其高蹈。因號船子和尚。一日泊船岸邊閑坐。有官人問。如何是和尚日用事。師豎橈子曰。會么。官人曰不會。師曰。棹撥清波。金鱗罕遇。道吾後到京口。遇夾山上堂。僧問。如何是法身。夾山曰。法身無相。曰如何是法眼。夾山曰。法眼無瑕。道吾不覺失笑。夾山便下座。請問道吾。某甲適來祇對這僧話。必有不是。致令上座失笑。望上座不吝慈悲。道吾曰。和尚一等是出世。未有師在。夾山曰。某甲甚處不是。望為說破。道吾曰。某甲終不說。請和尚卻往華亭船子處去。夾山曰。此人如何。道吾曰。此人上無片瓦。下無卓錐。和尚若去。須易服而往。夾山乃散眾。束裝直造華亭。船子才見。便問。大德住甚麼寺。夾山曰。寺即不住。住即不似。師曰。不似似個甚麼。夾山曰。不是目前法。師曰。甚處學得來。夾山曰。非耳目之所
【現代漢語翻譯】 現代漢語譯本 秀州華亭的船子德誠禪師，他的節操高尚，氣度不凡。自從在藥山(地名)印心之後，與道吾(人名)、云巖(人名)成為志同道合的朋友。當他離開藥山時，便對兩位同道說：『你們應該各自佔據一方，建立藥山(地名)的宗旨。我天性疏狂，只喜歡山水，隨性自適，沒有什麼才能。以後如果知道我所停留的地方，若遇到聰慧的座主，就指引一個人來，或許可以雕琢成器，我將傳授我畢生所學，以報答先師的恩情。』於是他們分別，德誠禪師來到秀州華亭(地名)，泛著一葉小舟，隨緣度日，接待四方來往的人。當時的人們不知道他的高尚品格，因此稱他為船子和尚。 有一天，船子和尚把船停靠在岸邊，悠閒地坐著。有位官員問：『如何是和尚的日常事務？』船子和尚豎起船槳說：『會嗎？』官員說：『不會。』船子和尚說：『用船槳撥動清澈的波浪，很難遇到金色的魚。』道吾(人名)後來到了京口(地名)，遇到夾山(地名)上堂說法，有僧人問：『如何是法身(佛教用語，指佛的真身)。』夾山(地名)說：『法身(佛教用語，指佛的真身)沒有形象。』僧人問：『如何是法眼(佛教用語，指能看清事物本質的智慧)。』夾山(地名)說：『法眼(佛教用語，指能看清事物本質的智慧)沒有瑕疵。』道吾(人名)不禁失笑。夾山(地名)便走下座位，請問道吾(人名)：『我剛才對那位僧人的回答，一定有不對的地方，才讓您失笑。希望您不要吝惜慈悲，指點出來。』道吾(人名)說：『和尚您也算是出世之人，但還沒有老師。』夾山(地名)說：『我哪裡不對，希望您能說破。』道吾(人名)說：『我終究不能說。請和尚您去華亭(地名)找船子(人名)吧。』夾山(地名)問：『這個人怎麼樣？』道吾(人名)說：『這個人上面沒有一片瓦，下面沒有一寸地。和尚您如果去，必須換上便服前往。』夾山(地名)於是遣散眾人，收拾行裝直接前往華亭(地名)。船子(人名)剛一見到夾山(地名)，便問：『大德住在什麼寺廟？』夾山(地名)說：『寺廟不住，住即不似。』船子(人名)說：『不似，那像個什麼？』夾山(地名)說：『不是目前法。』船子(人名)說：『從哪裡學來的？』夾山(地名)說：『非耳目之所能及。』
【English Translation】 English version Chan Master De Cheng, the 'Boatman' of Huating in Xiuzhou, possessed lofty integrity and extraordinary magnanimity. After having his mind sealed at Yaoshan (place name), he became a close friend with Daowu (person's name) and Yunyan (person's name). When he left Yaoshan (place name), he said to his two companions: 'You should each occupy a region and establish the principles of Yaoshan (place name). I am naturally uninhibited and only love mountains and rivers, enjoying myself freely and without any particular skill. If you later know where I am staying, and if you encounter a clever abbot, send someone to me who can be molded. I will impart to him what I have learned in my life to repay the kindness of my former teacher.' So they parted, and De Cheng came to Huating in Xiuzhou (place name), drifting in a small boat, living each day as it came, receiving those who came from all directions. People at the time did not know his noble character, so they called him the Boatman Monk. One day, the Boatman Monk moored his boat on the shore and sat leisurely. An official asked: 'What are the daily affairs of the monk?' The Boatman Monk raised his oar and said: 'Do you understand?' The official said: 'I do not understand.' The Boatman Monk said: 'Paddling the clear waves, golden scales are rarely encountered.' Daowu (person's name) later arrived at Jingkou (place name) and encountered Jiashan (place name) giving a Dharma talk. A monk asked: 'What is the Dharmakaya (Buddhist term, the body of the Dharma, the true body of the Buddha)?' Jiashan (place name) said: 'The Dharmakaya (Buddhist term, the body of the Dharma, the true body of the Buddha) has no form.' The monk asked: 'What is the Dharma Eye (Buddhist term, the wisdom to see the essence of things clearly)?' Jiashan (place name) said: 'The Dharma Eye (Buddhist term, the wisdom to see the essence of things clearly) is without flaw.' Daowu (person's name) could not help but laugh. Jiashan (place name) then stepped down from his seat and asked Daowu (person's name): 'My answer to that monk just now must have been incorrect, causing you to laugh. I hope you will not withhold your compassion and point it out.' Daowu (person's name) said: 'Venerable Monk, you are also a person who has transcended the world, but you do not have a teacher.' Jiashan (place name) said: 'Where am I wrong? I hope you can explain it.' Daowu (person's name) said: 'I will not say. Please go to Huating (place name) and find the Boatman (person's name).' Jiashan (place name) asked: 'What is this person like?' Daowu (person's name) said: 'This person has not a tile above him, nor an inch of land below him. If you go, you must change into plain clothes.' Jiashan (place name) then dismissed the assembly, packed his bags, and went directly to Huating (place name). As soon as the Boatman (person's name) saw Jiashan (place name), he asked: 'Great Virtue, in what temple do you reside?' Jiashan (place name) said: 'I do not reside in a temple; to reside is not to resemble.' The Boatman (person's name) said: 'Not to resemble, what does it resemble?' Jiashan (place name) said: 'It is not the Dharma before the eyes.' The Boatman (person's name) said: 'Where did you learn it?' Jiashan (place name) said: 'It is beyond the reach of ears and eyes.'
到。師曰。一句合頭語。萬劫系驢橛。師又問。垂絲千尺。意在深潭。離鉤三寸。子何不道。夾山擬開口。被師一橈打落水中。夾山才上船。師又曰。道道。夾山擬開口。師又打。夾山豁然大悟。乃點頭三下。師曰。竿頭絲線從君弄。不犯清波意自殊。(天奇瑞雲。句下精通。只是事上明白。更存此念。千生萬劫。豈不是系驢橛。所以華亭當堂直截。免成魍魎。不惜眉毛。果然脫落。方見從前不是。古云。不因樵子逕。爭到葛洪家)夾山遂問。拋綸擲釣。師意如何。師曰。絲懸淥水浮。定有無之意。夾山曰。語帶玄而無路。舌頭談而不談。師曰。釣盡江波。金鱗始遇。夾山乃掩耳。師曰。如是如是。遂囑曰。汝向去。直須藏身處沒軌跡。沒軌跡處莫藏身。吾三十年在藥山。祇明斯事。汝今已得。他后莫住城隍聚落。但向深山裡钁頭邊。覓取一個半個。接續無令斷絕。夾山乃辭行。頻頻回顧。師遂喚阇黎。夾山乃回首。師豎起橈子曰。汝將謂別有。乃覆船入水而逝(長蘆了云。棹頭撥轉。河漢星輝。船子踏翻。天地黯黑。豎起拂子云。這個是钁頭邊乾白露凈底。還知沒軌跡處隱身不得底么)。
椑樹慧省禪師(藥山儼法嗣)
宣州椑樹慧省禪師。洞山參。師問。來作甚麼。洞山曰。來親近和尚。師曰。若是
【現代漢語翻譯】 現代漢語譯本 到。船子和尚說：『一句合頭的言語，如同萬劫都被拴在驢橛上。』船子和尚又問：『垂下的絲線有千尺長，意圖在於深深的水潭。離開魚鉤三寸，你為什麼不說？』夾山（善會，唐代僧人）剛要開口，就被船子和尚用船槳打落水中。夾山剛上船，船子和尚又說：『說！說！』夾山剛要開口，船子和尚又打。夾山豁然大悟，於是點頭三次。船子和尚說：『竿頭的絲線任你擺弄，不觸犯清澈的水波，意境自然不同。』（天奇瑞雲禪師說：『在言句下精通，只是在事相上明白，如果還存有這個念頭，千生萬劫，豈不是被拴在驢橛上。所以華亭船子當堂直截了當，免得變成妖怪。不惜眉毛脫落，才發現從前不對。』古人說：『不是因為樵夫的小路，怎麼能到葛洪（東晉煉丹家）的家。』）夾山於是問：『拋出釣竿，放下魚鉤，禪師的用意如何？』船子和尚說：『絲線懸在碧綠的水中漂浮，必定有有和無的意境。』夾山說：『言語帶有玄機卻沒有路徑，舌頭談論卻又好像沒有談論。』船子和尚說：『釣盡江中的水波，才能遇到金色的魚。』夾山於是掩住耳朵。船子和尚說：『是這樣，是這樣。』於是囑咐說：『你以後去，一定要在藏身的地方沒有軌跡，沒有軌跡的地方不要藏身。我三十年在藥山（湖南澧縣的山） ，只明白這件事。你現在已經得到，以後不要住在城隍廟宇和村落聚集的地方，只要在深山裡，在鋤頭邊，尋找一個半個（弟子），接續傳承，不要讓它斷絕。』夾山於是告辭離去，頻頻回頭看。船子和尚於是叫『阇黎（和尚）』，夾山於是回頭。船子和尚豎起船槳說：『你以為還有別的嗎？』於是翻船入水而逝。（長蘆了禪師說：『船槳撥轉，河漢星輝；船子踏翻，天地黯黑。』豎起拂塵說：『這個是在鋤頭邊，乾乾淨淨的，還知道沒有軌跡的地方不能隱身嗎？』）
椑樹慧省禪師（藥山儼（唐代僧人）的法嗣）
宣州椑樹慧省禪師。到洞山（良價，唐代僧人）處參學。洞山問：『你來做什麼？』慧省禪師說：『來親近和尚。』洞山說：『如果是這樣，』
【English Translation】 English version Then the master said, 'A single phrase that fits the head is like being tied to a donkey stake for ten thousand kalpas.' The master then asked, 'Dropping a line a thousand feet long, the intention is in the deep pool. Three inches from the hook, why don't you speak?' Jiashan (Shanhui, a monk in the Tang Dynasty) was about to open his mouth when the master knocked him into the water with an oar. As soon as Jiashan got back on the boat, the master said again, 'Speak! Speak!' Jiashan was about to open his mouth when the master hit him again. Jiashan suddenly had a great realization and nodded three times. The master said, 'You can play with the silk thread at the end of the pole as you please, but without disturbing the clear waves, the meaning is naturally different.' (Tianqi Ruiyun said, 'To be proficient in the words, but only to understand the phenomena, if you still hold onto this thought, wouldn't you be tied to a donkey stake for thousands of kalpas? Therefore, Huating (another name for the boatman) was direct and straightforward, avoiding becoming a monster. Not caring about losing his eyebrows, he finally saw that the past was wrong.' An ancient saying goes, 'If it weren't for the woodcutter's path, how could one reach the home of Ge Hong (a Taoist alchemist of the Eastern Jin Dynasty)?') Jiashan then asked, 'Casting the line and dropping the hook, what is the master's intention?' The master said, 'The silk thread hangs floating in the green water, surely there is the intention of being and non-being.' Jiashan said, 'The words carry mystery but have no path, the tongue speaks but does not speak.' The master said, 'Fish out all the waves of the river, and then you will meet the golden carp.' Jiashan then covered his ears. The master said, 'So it is, so it is.' Then he instructed, 'When you go, you must hide where there is no trace, and do not hide where there is no trace. For thirty years I have been on Yaoshan (a mountain in Lixian County, Hunan Province), and I only understand this matter. Now you have obtained it, do not live in city temples and village gatherings, but in the deep mountains, by the hoe, find one or two (disciples) to continue the lineage, do not let it be cut off.' Jiashan then bid farewell, looking back frequently. The master then called 'Ajari (monk)', and Jiashan turned his head. The master raised the oar and said, 'Do you think there is something else?' Then he overturned the boat and disappeared into the water. (Changlu Liao said, 'Turning the oar, the Milky Way shines; the boatman overturns, the heavens and earth darken.' Raising the whisk, he said, 'This is by the hoe, clean and pure, do you still know that you cannot hide where there is no trace?')
Chan Master Huisheng of Beishu (a Dharma successor of Yaoshan Yan (a monk in the Tang Dynasty))
Chan Master Huisheng of Beishu in Xuanzhou. He went to Dongshan (Liangjie, a monk in the Tang Dynasty) to study. Dongshan asked, 'What are you here for?' Huisheng said, 'I am here to be close to the master.' Dongshan said, 'If that is the case,'
親近。用動這兩片皮作么。洞山無對(曹山寂云。一子親得 昭覺勤云。椑樹臥起。道吾蓋覆。一喝當頭。掀翻露布 溈山智云。相逢不相避。個里聊遊戲。喝一喝。翻天覆地)。
百巖明哲禪師(藥山儼法嗣)
鄂州百巖明哲禪師。藥山看經次。師曰。和尚休猱人好。藥山置經曰。日頭早晚也。師曰。正當午。藥山曰。猶有文彩在。師曰。某甲無亦無。藥山曰。汝太煞聰明。師曰。某甲祇恁么。和尚作么生。藥山曰。跛跛挈挈。百丑千拙。且恁么過○洞山與密師伯到參。師問。二上座甚處來。洞山曰湖南。師曰。觀察使姓甚麼。曰不得姓。師曰。名甚麼。曰不得名。師曰。還治事也無。曰自有郎幕在。師曰。還出入也無。曰不出入。師曰。豈不出入。洞山拂袖便出。師次早入堂。召二上座曰。昨日老僧。對阇黎一轉語。不相契。一夜不安。今請阇黎。別下一轉語。若愜老僧意。便開粥相伴過夏。洞山曰。請和尚問。師曰。豈不出入。洞山曰。太尊貴生。師乃開粥。同共過夏(昭覺勤云。正偏回互。只要圓融。直截當機。惟崇尊貴。洞山觀機而作。百巖理長則就。雖然如是。曹洞門下即得。若於臨濟宗中。須別作個眼目始得。當時待伊道不委名。便向伊道。他不委你。你不委他。敢問。合道得什麼語。還
【現代漢語翻譯】 親近。用這兩片皮作什麼？洞山沒有回答。（曹山寂說：『一子親得』。昭覺勤說：『椑樹臥起，道吾蓋覆，一喝當頭，掀翻露布』。溈山智說：『相逢不相避，個里聊遊戲，喝一喝，翻天覆地』）。
百巖明哲禪師（藥山惟儼的法嗣）
鄂州百巖明哲禪師，藥山惟儼在看經書時，禪師問：『和尚最好不要戲弄人。』藥山放下經書說：『太陽什麼時候了？』禪師說：『正當午。』藥山說：『還有文采在。』禪師說：『我沒有也沒有。』藥山說：『你太聰明了。』禪師說：『我只是這樣，和尚您怎麼樣？』藥山說：『跛跛挈挈，百丑千拙，且這樣過。』洞山（良價）與密師伯來參拜，禪師問：『二位上座從哪裡來？』洞山說：『湖南。』禪師問：『觀察使姓什麼？』答：『不得姓。』禪師問：『叫什麼？』答：『不得名。』禪師問：『還處理事務嗎？』答：『自有郎幕在。』禪師問：『還出入嗎？』答：『不出入。』禪師問：『難道不出入？』洞山拂袖便走。禪師第二天入堂，召二位上座說：『昨天老僧對阇黎（梵語，意為弟子）說了一句話，不相契合，一夜不安。現在請阇黎，另外下一句轉語，如果合老僧意，便開粥相伴過夏。』洞山說：『請和尚問。』禪師問：『難道不出入？』洞山說：『太尊貴生。』禪師於是開粥，一同過夏。（昭覺勤說：『正偏回互，只要圓融，直截當機，惟崇尊貴。』洞山觀機而作，百巖理長則就。雖然如此，曹洞門下即得，若於臨濟宗中，須別作個眼目始得。當時待伊道不委名，便向伊道，他不委你，你不委他，敢問，合道得什麼語？還
【English Translation】 Intimacy. What are these two pieces of skin used for? Dongshan (Liangjie) had no answer. (Caoshan Ji said: 'A son intimately obtains it.' Zhaojue Qin said: 'The Catalpa tree lies down and rises, Daowu covers it, a shout at the head, overturning the proclamation.' Weishan Zhi said: 'Meeting without avoiding, playing games here, a shout, overturning heaven and earth.')
Chan Master Baiyan Mingzhe (Successor of Yaoshan Weiyan)
Chan Master Baiyan Mingzhe of Ezhou. Yaoshan (Weiyan) was reading scriptures when the master said, 'The abbot should not tease people.' Yaoshan put down the scriptures and said, 'What time is it?' The master said, 'It is noon.' Yaoshan said, 'There is still literary talent.' The master said, 'I have neither existence nor non-existence.' Yaoshan said, 'You are too clever.' The master said, 'I am just like this, what about you, abbot?' Yaoshan said, 'Limping and dragging, a hundred uglinesses and a thousand clumsinesses, just like that.' Dongshan (Liangjie) and Shibo Mi came to visit. The master asked, 'Where do the two venerable ones come from?' Dongshan said, 'Hunan.' The master asked, 'What is the surname of the investigating commissioner?' He replied, 'Cannot be named.' The master asked, 'What is the given name?' He replied, 'Cannot be named.' The master asked, 'Does he still handle affairs?' He replied, 'There are his staff.' The master asked, 'Does he go in and out?' He replied, 'Does not go in and out.' The master asked, 'How can he not go in and out?' Dongshan flicked his sleeves and left. The master entered the hall the next morning and summoned the two venerable ones, saying, 'Yesterday, the old monk said a word to the Ajari (Sanskrit, meaning disciple) that did not match, and I was uneasy all night. Now, I ask the Ajari to give another turning word. If it suits the old monk's intention, I will open the congee and accompany you through the summer.' Dongshan said, 'Please ask, abbot.' The master asked, 'How can he not go in and out?' Dongshan said, 'Too noble.' The master then opened the congee and spent the summer together. (Zhaojue Qin said: 'The right and the biased reciprocate, only wanting perfect harmony, directly at the moment, only respecting nobility.' Dongshan acted according to the opportunity, and Baiyan followed the principle. Although it is like this, it is obtained under the Caodong school. If it is in the Linji school, one must create a different perspective. At that time, waiting for him to say that he does not know the name, then say to him, he does not know you, you do not know him, may I ask, what words are in accordance with the Dao? Still
有人道得么。若有。山僧也不開粥。只分付個龜毛拂子。若道不得。且參三十年 天童杰云。明投暗合。八面玲瓏。不犯當頭。轉身有路。曹洞門下。足可觀光。若是臨濟兒孫。棒折也未放在。當時若見他道不委姓。劈脊。便與一拳。這裡拶得身轉。非但開粥相延。亦可明窗下安排。有么有么。喝云。漆桶參堂去)。
澧州高沙彌(藥山儼法嗣)
澧州高沙彌。初參藥山。藥山問。甚處來。師曰。南嶽來。藥山曰。何處去。師曰。江陵受戒去。藥山曰。受戒圖甚麼。師曰。圖免生死。藥山曰。有一人不受戒。亦無生死可免。汝還知否。師曰。恁么則佛戒何用。藥山曰。這沙彌猶掛唇齒在。師禮拜而退。道吾來侍立。藥山曰。適來有個跛腳沙彌。卻有些子氣息。道吾曰。未可全信。更須勘過始得。至晚藥山上堂。召曰。早來沙彌。在甚麼處。師出衆立。藥山問。我聞長安甚鬧。你還知否。師曰。我國晏然。(法眼益別云。見誰說)藥山曰。汝從看經得。請益得。師曰。不從看經得。亦不從請益得。藥山曰。大有人不看經。不請益。為甚麼不得。師曰。不道他不得。祇是不肯承當。藥山顧道吾云巖曰。不通道○一日辭藥山。藥山問。甚麼處去。師曰。某甲在眾有妨。且往路邊卓個草菴。接待往來茶湯去。藥山
【現代漢語翻譯】 現代漢語譯本： 有人能說得出來嗎？如果有人能說出來，老衲我也不開粥了，直接把龜毛拂子分給他。如果說不出來，就好好參究三十年！天童杰云（生卒年不詳）說，這是明裡投靠，暗裡契合，八面玲瓏，不觸犯正面，轉身就有出路。曹洞宗門下，足可觀光。如果是臨濟宗的子孫，棒子打斷了也未必放過。當時如果見到他說不知道姓什麼，就劈頭蓋臉地給他一拳。在這裡逼得他轉身，非但可以開粥相延，也可以在明亮的窗下安排（款待）。有嗎？有嗎？（大喝一聲）漆桶，參堂去！
澧州高沙彌（藥山儼（751-834）的弟子）
澧州高沙彌，最初參拜藥山。藥山問：『從哪裡來？』沙彌說：『從南嶽來。』藥山說：『要到哪裡去？』沙彌說：『到江陵去受戒。』藥山說：『受戒圖什麼？』沙彌說：『圖免除生死。』藥山說：『有一個人不受戒，也沒有生死可以免除，你還知道嗎？』沙彌說：『這樣說來，佛戒有什麼用？』藥山說：『這沙彌還掛在嘴皮子上。』沙彌禮拜後退下。道吾（769-835）前來侍立。藥山說：『剛才有個跛腳沙彌，還有些氣息。』道吾說：『不可全信，還要勘驗過才行。』到了晚上，藥山升堂，召集大家說：『早上的沙彌，在哪裡？』沙彌從人群中站出來。藥山問：『我聽說長安很熱鬧，你還知道嗎？』沙彌說：『我國晏然無事。』（法眼益（885-958）另外說：『見誰說的？』）藥山說：『你是從看經書得來的，還是從請教得來的？』沙彌說：『不是從看經書得來的，也不是從請教得來的。』藥山說：『有很多人不看經書，不請教，為什麼得不到？』沙彌說：『不是說他得不到，只是不肯承擔。』藥山回頭對道吾云巖（782-841）說：『不相信嗎？』有一天，沙彌向藥山辭行。藥山問：『要到哪裡去？』沙彌說：『我在大眾中有所妨礙，暫且到路邊搭個草菴，接待往來的人，提供茶水。』藥山
【English Translation】 English version: Can anyone say it? If someone can, this old monk won't even serve congee, just hand over the tortoise-hair whisk. If you can't say it, then contemplate it for thirty years! Tiantong Jiyun (dates unknown) said, 'This is a tacit agreement, all-around exquisite, not offending the front, with a way to turn around. Under the Caodong school, it is worthy of admiration. If it were a descendant of Linji, even if the staff were broken, they might not let it go. At that time, if I saw him say he didn't know his name, I would give him a punch right in the face. Forcing him to turn around here, not only can we extend the congee offering, but we can also arrange (hospitality) under the bright window. Is there? Is there?' (Shouting) 'Lacquer bucket, go to the meditation hall!'
The novice monk Gao of Lizhou (disciple of Yaoshan Yan (751-834))
The novice monk Gao of Lizhou initially visited Yaoshan. Yaoshan asked, 'Where do you come from?' The monk said, 'From Nanyue.' Yaoshan said, 'Where are you going?' The monk said, 'To Jiangling to receive the precepts.' Yaoshan said, 'What do you seek by receiving the precepts?' The monk said, 'To be free from birth and death.' Yaoshan said, 'There is a person who does not receive the precepts and has no birth and death to be freed from. Do you know this?' The monk said, 'In that case, what is the use of the Buddha's precepts?' Yaoshan said, 'This novice monk is still hanging on to words.' The monk bowed and retreated. Daowu (769-835) came to stand by. Yaoshan said, 'Just now there was a lame novice monk who had some spirit.' Daowu said, 'Not to be fully trusted, it must be examined first.' In the evening, Yaoshan ascended the hall and summoned everyone, saying, 'Where is the novice monk from this morning?' The monk stepped out from the crowd. Yaoshan asked, 'I heard that Chang'an is very lively, do you know this?' The monk said, 'My country is peaceful.' (Fayan Yi (885-958) added, 'Who did you hear it from?') Yaoshan said, 'Did you get it from reading scriptures or from seeking instruction?' The monk said, 'Not from reading scriptures, nor from seeking instruction.' Yaoshan said, 'There are many people who do not read scriptures and do not seek instruction, why don't they get it?' The monk said, 'It's not that they can't get it, it's just that they are unwilling to take responsibility.' Yaoshan turned to Daowu Yunyan (782-841) and said, 'Don't you believe it?' One day, the monk bid farewell to Yaoshan. Yaoshan asked, 'Where are you going?' The monk said, 'I am a hindrance in the assembly, so I will temporarily build a thatched hut by the roadside to receive those who come and go, offering tea.'
曰。生死事大。何不受戒去。師曰。知是般事便休。更喚甚麼作戒。藥山曰。汝既如是。不得離吾左右。時復要與子相見○師住庵后。一日歸來值雨。藥山曰。你來也。師曰是。藥山曰。可煞濕。師曰。不打這個鼓笛。云巖曰。皮也無。打甚麼鼓。道吾曰。鼓也無。打甚麼皮。藥山曰。今日大好一場曲調(天奇瑞雲。藥山為子情深。恐有隨緣不備。雖乃密密提持。不防壓良為賤。三子人中之杰。匪肯淈淈𣸩𣸩。不犯鋒铓。善能宛轉。所以撥轉船頭。飽載風月)○藥山齋時自打鼓。師捧缽作舞入堂。藥山便擲下鼓槌曰。是第幾和。師曰。是第二和。藥山曰。如何是第一和。師就桶舀一杓飯便出。
翠微無學禪師(丹霞然法嗣)
京兆府翠微無學禪師。初問丹霞。如何是諸佛師。丹霞咄曰。幸自可憐生。須要執巾帚作么。師退身三步。丹霞曰錯。師進前。丹霞曰。錯錯。師翹一足。旋身一轉而出。丹霞曰。得即得。孤他諸佛。師由是領旨○住后投子問。未審二祖初見達磨。有何所得。師曰。汝今見吾。復何所得。投子頓悟玄旨○一日師在法堂內行。投子進前接禮。問曰。西來密旨。和尚如何示人。師駐步少時。投子曰。乞師垂示。師曰。更要第二杓惡水那。投子便禮謝。師曰。莫垛根。投子曰。時至根苗自生
【現代漢語翻譯】 現代漢語譯本 說：『生死是大事，為什麼不去受戒呢？』 藥山說：『知道是這件事就完了，還叫什麼作戒？』 藥山說：『你既然這樣，不得離開我左右。』 時常想要與你相見。○ 禪師住在庵后，一日回來遇到下雨。藥山說：『你來了。』 禪師說：『是。』 藥山說：『可真夠濕的。』 禪師說：『不打這個鼓笛。』 云巖說：『皮也沒有，打什麼鼓？』 道吾說：『鼓也沒有，打什麼皮？』 藥山說：『今天真是好一場曲調！』（天奇瑞雲：藥山為弟子情深，恐怕有隨緣不周到的地方，雖然暗中提攜，也要防止壓良為賤。三位弟子都是人中之杰，不肯碌碌無為，不犯鋒芒，善於婉轉。所以撥轉船頭，飽載風月。）○ 藥山齋飯時自己打鼓，禪師捧著缽作舞進入佛堂。藥山便扔下鼓槌說：『這是第幾和？』 禪師說：『是第二和。』 藥山說：『如何是第一和？』 禪師就到桶裡舀了一勺飯便出去。
翠微無學禪師（丹霞然法嗣）
京兆府翠微無學禪師。當初問丹霞：『如何是諸佛師？』 丹霞呵斥道：『已經夠可憐了，還要執巾帚做什麼？』 禪師退後三步。丹霞說：『錯了。』 禪師上前。丹霞說：『錯了，錯了。』 禪師翹起一隻腳，轉身一圈而出。丹霞說：『得到是得到了，辜負了諸佛。』 禪師由此領悟旨意。○ 住持后，投子問：『不知二祖初見達磨（Bodhidharma），有什麼所得？』 禪師說：『你現在見我，又有什麼所得？』 投子頓時領悟玄妙的旨意。○ 一天禪師在法堂內行走，投子上前行禮，問道：『西來密旨，和尚如何開示於人？』 禪師停步片刻。投子說：『乞求師父開示。』 禪師說：『還要第二勺髒水嗎？』 投子便行禮感謝。禪師說：『不要堆砌根基。』 投子說：『時機一到，根苗自然生長。』
【English Translation】 English version Said: 'Birth and death are major events. Why not receive the precepts?' Yaoshan said: 'Knowing this matter is enough. What else is called precepts?' Yaoshan said: 'Since you are like this, you must not leave my side.' He often wanted to see him. ○ The Chan master lived behind the hermitage. One day, he returned and encountered rain. Yaoshan said: 'You've come.' The Chan master said: 'Yes.' Yaoshan said: 'It's quite wet.' The Chan master said: 'I'm not playing this drum and flute.' Yunyan said: 'There's no skin, what drum are you beating?' Daowu said: 'There's no drum, what skin are you beating?' Yaoshan said: 'Today is truly a great tune!' (Tianqi Ruiyun: Yaoshan has deep affection for his disciple, fearing that there may be shortcomings in following conditions. Although he secretly supports him, he must also prevent oppressing the good as the lowly. The three disciples are all outstanding among people, unwilling to be mediocre, not offending the sharp edge, and good at being tactful. Therefore, turn the bow of the boat and fully load the wind and moon.) ○ Yaoshan beat the drum himself during the vegetarian meal. The Chan master held the bowl and danced into the hall. Yaoshan then threw down the drumstick and said: 'Which harmony is this?' The Chan master said: 'It's the second harmony.' Yaoshan said: 'What is the first harmony?' The Chan master scooped a spoonful of rice from the bucket and went out.
Chan Master Cuiwei Wuxue (Successor of Danxia Ran)
Chan Master Cuiwei Wuxue of Jingzhao Prefecture. Initially asked Danxia: 'What is the teacher of all Buddhas?' Danxia scolded: 'It's already pitiful enough, what do you need to hold a towel and broom for?' The Chan master stepped back three steps. Danxia said: 'Wrong.' The Chan master stepped forward. Danxia said: 'Wrong, wrong.' The Chan master raised one foot, turned around and went out. Danxia said: 'Got it, got it, but failed all Buddhas.' The Chan master thus understood the meaning. ○ After residing, Touzi asked: 'I wonder what the Second Patriarch gained when he first saw Bodhidharma (達磨)?' The Chan master said: 'What do you gain now that you see me?' Touzi immediately understood the profound meaning. ○ One day, the Chan master was walking in the Dharma hall. Touzi stepped forward to pay respects and asked: 'The secret decree from the West, how does the abbot reveal it to people?' The Chan master paused for a moment. Touzi said: 'Beg the master to reveal it.' The Chan master said: 'Do you want a second spoonful of dirty water?' Touzi then bowed and thanked him. The Chan master said: 'Don't pile up the foundation.' Touzi said: 'When the time comes, the roots and seedlings will naturally grow.'
○師因供養羅漢。僧問。丹霞燒木佛。和尚為甚麼供養羅漢。師曰。燒也不燒著。供養亦一任供養。曰供養羅漢。羅漢還來也無。師曰。汝每日還吃飯么。僧無語。師曰。少有靈利底。
仙天禪師(潭州川法嗣)
仙天禪師。披雲和尚來。才入方丈。師便問。未見東越老人時。作么生為物。披雲曰。祇見云生碧嶂。焉知月落寒潭。師曰。祇與么也難得。曰莫是未見時么。師便喝。披雲展兩手。師曰。錯怪人者。有甚麼限。披雲掩耳而出。師曰。死卻這漢平生也○洛瓶和尚參。師問。甚處來。洛瓶曰南溪。師曰。還將南溪訊息來么。曰消即消已。息即未息。師曰。最苦是未息。洛瓶曰。且道未息個甚麼。師曰。一回見面。千載忘名。洛瓶拂袖便出。師曰。弄死蛇手。有甚麼限。
三平義忠禪師(大顛通法嗣)
漳州三平義忠禪師。福州楊氏子。初參石鞏。石鞏常張弓架箭接機。師詣法席。石鞏曰。看箭。師乃撥開胸曰。此是殺人箭。活人箭又作么生。石鞏彈弓弦三下。師乃禮拜。石鞏曰。三十年張弓架箭。祇射得半個聖人。遂拗折弓箭。后參大顛。舉前話。大顛曰。既是活人箭。為甚麼向弓弦上辨。師無對。大顛曰。三十年後。要人舉此話也難得(雲門偃問長慶。作么生道。免得他道半個聖人
【現代漢語翻譯】 現代漢語譯本： ○ 禪師因為供養羅漢，有僧人問：『丹霞禪師燒木雕的佛像，和尚您為什麼還要供養羅漢？』禪師說：『燒也燒不著，供養也任憑供養。』僧人問：『供養羅漢，羅漢會來嗎？』禪師說：『你每天還吃飯嗎？』僧人無話可說。禪師說：『很少有靈敏的人啊。』
仙天禪師（潭州川的法嗣）
仙天禪師，披雲和尚來訪，剛進入方丈室，禪師就問：『未見到東越老人的時候，如何為人說法？』披雲說：『只見雲彩飄浮在碧綠的山峰上，哪裡知道月亮沉落在寒冷的深潭中。』禪師說：『即使這樣也很難得。』披雲問：『莫非是未見之時嗎？』禪師便喝斥一聲。披雲張開雙手。禪師說：『錯怪人的人，有什麼限度？』披雲捂著耳朵走了出去。禪師說：『這人一輩子都死了。』洛瓶和尚參拜，禪師問：『從哪裡來？』洛瓶說：『南溪。』禪師說：『還把南溪的訊息帶來了嗎？』洛瓶說：『消即消了，息卻未息。』禪師說：『最苦的就是未息。』洛瓶問：『那麼，未息的是什麼？』禪師說：『一回見面，千載忘名。』洛瓶拂袖便走。禪師說：『玩弄死蛇的手，有什麼限度？』
三平義忠禪師（大顛的法嗣）
漳州三平義忠禪師，是福州楊氏的兒子。最初參拜石鞏禪師。石鞏禪師常常張弓搭箭來接引學人。義忠禪師來到石鞏禪師的座席，石鞏禪師說：『看箭！』義忠禪師撥開胸膛說：『這是殺人箭，活人箭又該怎麼施放？』石鞏禪師彈了三下弓弦。義忠禪師便禮拜。石鞏禪師說：『三十年張弓搭箭，只射中半個聖人。』於是拗斷弓箭。後來參拜大顛禪師，舉了之前的事情。大顛禪師說：『既然是活人箭，為什麼要在弓弦上分辨？』義忠禪師無言以對。大顛禪師說：『三十年後，要人提起這件事也很難得了。』（雲門偃問長慶禪師，『怎麼說，才能免得他說半個聖人？』）
【English Translation】 English version: ○ The Master was making offerings to Arhats (enlightened beings). A monk asked, 'Danxia (Zen master) burned a wooden Buddha. Why does the Master make offerings to Arhats?' The Master said, 'Burning doesn't burn them, and making offerings is just making offerings.' The monk asked, 'If you make offerings to Arhats, do the Arhats come?' The Master said, 'Do you eat every day?' The monk was speechless. The Master said, 'There are very few clever ones.'
Zen Master Xiantian (Successor of Chuan of Tanzhou)
Zen Master Xiantian. When Monk Piyun came, just as he entered the abbot's room, the Master asked, 'Before seeing the old man of Dongyue, how did you teach beings?' Piyun said, 'I only see clouds rising from the green peaks; how would I know the moon is setting in the cold pool?' The Master said, 'Even that is hard to come by.' Piyun asked, 'Is it before seeing?' The Master then shouted. Piyun spread out both hands. The Master said, 'Those who wrongly accuse others, what limit is there?' Piyun covered his ears and left. The Master said, 'This fellow has died his whole life.' When Monk Luoping visited, the Master asked, 'Where do you come from?' Luoping said, 'Nanxi.' The Master said, 'Did you bring the news of Nanxi?' Luoping said, 'The extinguishing is extinguished, but the cessation is not yet ceased.' The Master said, 'The most bitter thing is the unceased.' Luoping asked, 'Then, what is unceased?' The Master said, 'One meeting, a thousand years forget the name.' Luoping flicked his sleeves and left. The Master said, 'Playing with a dead snake's hand, what limit is there?'
Zen Master Sanping Yizhong (Successor of Datian)
Zen Master Sanping Yizhong of Zhangzhou was the son of the Yang family of Fuzhou. He initially visited Shigong (Zen master). Shigong often drew his bow and aimed arrows to receive students. When the Master arrived at the Dharma seat, Shigong said, 'Look at the arrow!' The Master then opened his chest and said, 'This is a killing arrow; how would you use a life-giving arrow?' Shigong plucked the bowstring three times. The Master then bowed. Shigong said, 'For thirty years, I have drawn my bow and aimed arrows, only hitting half a sage.' Then he broke the bow and arrows. Later, he visited Datian and recounted the previous story. Datian said, 'Since it is a life-giving arrow, why discern it on the bowstring?' The Master was speechless. Datian said, 'Thirty years from now, it will be hard to find someone to bring up this story.' (Yunmen Yan asked Changqing, 'How should one speak to avoid him saying half a sage?')
。長慶雲。若不還價。爭辨真偽。雲門云。入水見長人 雪竇顯云。要先拗折不難。爭奈三平中的了也。然則老宿。要活三平。且未免張弓架箭 首山念云。人人盡道。三平中的。莫屈佗也無。良久云。機關不是韓光作。莫把胸襟當等閑 支提愛云。射虎不真。徒勞沒羽 高峰妙云。石鞏張弓。傍若無人。三平承箭。弄巧成拙。然雖如是。半個聖人。又作么生。落花片片隨流水。流水無心戀落花)○師問大顛。不用指東劃西。便請直指。大顛曰。幽州江口石人蹲。師曰。猶是指東劃西。大顛曰。若是鳳凰兒。不向那邊討。師作禮。大顛曰。若不得后句。前話也難圓(昭覺勤云。徹底老婆心。不向那邊討。父子要投機。無端入荒草)○師有偈曰。即此見聞非見聞。無餘聲色可呈君。箇中若了全無事。體用何妨分不分。
石室善道禪師(長髭曠法嗣)
潭州石室善道禪師。作沙彌時。長髭遣令受戒。謂曰。汝回日。須到石頭和尚處禮拜。師受戒后。乃參石頭。一日隨石頭遊山次。石頭曰。汝與我斫卻面前樹子。免礙我。師曰。不將刀來。石頭乃抽刀倒與。師曰。何不過那頭來。石頭曰。你用那頭作甚麼。師即大悟。便歸長髭。長髭問。汝到石頭否。師曰。到即到。祇是不通號。長髭曰。從誰受戒。師曰。不依
他。長髭曰。在彼即恁么。來我這裡作么生。師曰。不違背。長髭曰。太忉忉生。師曰。舌頭未曾點著在。長髭喝曰。沙彌出去。師便出。長髭曰。爭得不遇於人○師尋值沙汰。乃作行者。居於石室。每見僧。便豎起杖子曰。三世諸佛。盡由這個。對者少得冥契。長沙聞乃曰。我若見。即令放下拄杖。別通個訊息。三聖將此語祇對。被師認破是長沙語。杏山聞三聖失機。乃親到石室。師見杏山。僧眾相隨。潛入碓坊碓米。杏山曰。行者接待不易。貧道難消。師曰。開心碗子盛將來。無蓋盤子合取去。說甚麼難消。杏山便休○仰山問。佛之與道。相去幾何。師曰。道如展手。佛似握拳。曰畢竟如何的當可信可依。師以手撥空三下曰。無恁么事。無恁么事。曰還假看教否。師曰。三乘十二分教。是分外事。若與他作對。即是心境兩法。能所雙行。便有種種見解。亦是狂慧。未足為道。若不與他作對。一事也無。所以祖師道。本來無一物。汝不見小兒出胎時。可道我解看教。不解看教。當恁么時。亦不知有佛性義。無佛性義。及至長大。便學種種知解。出來便道。我能我解。不知總是客塵煩惱。十六行中。嬰兒行為最。哆哆和和時。喻學道之。人離分別取捨心。故讚歎嬰兒。可況喻取之。若謂嬰兒是道。今時人錯會○師一夕
【現代漢語翻譯】 現代漢語譯本 那長著長鬍須的人說：『在他那裡就是那樣，來我這裡做什麼？』 禪師說：『不違背。』 長鬍須的人說：『太啰嗦了。』 禪師說：『舌頭還沒碰到呢。』 長鬍須的人呵斥道：『沙彌出去！』禪師便出去了。 長鬍須的人說：『怎麼能不遇到人呢？』 禪師後來遭遇了淘汰，於是做了行者，住在石室裡。每次見到僧人，便豎起拄杖說：『三世諸佛，都由此而來。』但很少有人能心領神會。 長沙景岑禪師（唐）聽說后說：『我如果見到，就讓他放下拄杖，另外傳達個訊息。』 三聖將這話拿去對質，被禪師識破是長沙景岑禪師（唐）的話。 杏山禪師聽說三聖禪師失去了機會，便親自來到石室。禪師見到杏山禪師和僧眾相隨，便悄悄地進入碓坊舂米。杏山禪師說：『行者接待不易，貧道難以消受。』 禪師說：『用開心碗盛過來，用無蓋盤子合起來拿走，說什麼難以消受？』杏山禪師便沉默了。 仰山慧寂禪師（唐）問：『佛與道，相去多少？』 禪師說：『道如展手，佛似握拳。』 仰山慧寂禪師（唐）說：『究竟如何才的當可信可依？』 禪師用手在空中撥了三下說：『沒有這樣的事，沒有這樣的事。』 仰山慧寂禪師（唐）說：『還需要看經書嗎？』 禪師說：『三乘十二分教，是分外事。如果與它作對，就是心境兩法，能所雙行，便有種種見解，也是狂慧，不足以成為道。如果不與它作對，一事也沒有。所以祖師說，本來無一物。你不見小兒出胎時，能說我懂得看經書，不懂得看經書嗎？當那個時候，也不知道有佛性義，無佛性義。等到長大，便學種種知解，出來便說，我能我解，不知道總是客塵煩惱。十六行中，嬰兒行為最。哆哆和和時，比喻學道之人離開分別取捨心。所以讚歎嬰兒，可以比喻取之。如果說嬰兒是道，現在的人就錯會了。』 禪師一夜
【English Translation】 English version The one with the long beard said, 'If it's like that over there, what are you doing coming here to me?' The Master said, 'Not contrary.' The one with the long beard said, 'Too verbose.' The Master said, 'The tongue hasn't even touched it yet.' The one with the long beard shouted, 'Shami (novice monk) get out!' The Master then left. The one with the long beard said, 'How can one not encounter people?' Later, the Master encountered elimination and became a practitioner, residing in a stone chamber. Every time he saw a monk, he would raise his staff and say, 'All Buddhas of the three times come from this.' But few could understand it intuitively. Changsah Jingcen (Tang Dynasty) heard about it and said, 'If I saw him, I would make him put down his staff and communicate another message.' Sansheng took these words to confront him, but the Master recognized that it was Changsah Jingcen's (Tang Dynasty) words. When Xingshan heard that Sansheng had missed the opportunity, he personally went to the stone chamber. When the Master saw Xingshan and the monks accompanying him, he quietly entered the mortar room to pound rice. Xingshan said, 'It is not easy to receive a practitioner, this poor monk can hardly bear it.' The Master said, 'Bring it over with a happy bowl, and take it away covered with a lidless plate, what are you saying is hard to bear?' Xingshan then became silent. Yangsahn Huiji (Tang Dynasty) asked, 'How far apart are the Buddha and the Tao?' The Master said, 'The Tao is like an open hand, the Buddha is like a clenched fist.' Yangsahn Huiji (Tang Dynasty) said, 'Ultimately, what is appropriate to believe and rely on?' The Master waved his hand three times in the air and said, 'There is no such thing, there is no such thing.' Yangsahn Huiji (Tang Dynasty) said, 'Is it still necessary to read the teachings?' The Master said, 'The Three Vehicles and Twelve Divisions of Teachings are extraneous matters. If you oppose them, it is the duality of mind and environment, the dual operation of subject and object, and there will be various views, which are also wild wisdom, not enough to become the Tao. If you do not oppose them, there is nothing at all. Therefore, the Patriarch said, 'Originally there is not a single thing.' Don't you see when a child is born, can he say I understand reading the teachings, I don't understand reading the teachings? At that time, he also doesn't know the meaning of Buddha-nature, the meaning of no Buddha-nature. When he grows up, he learns all kinds of knowledge and understanding, and comes out and says, I can, I understand, not knowing that it is all guest dust and afflictions. Among the sixteen practices, the behavior of an infant is the best. The babbling and harmonious time is a metaphor for a person learning the Tao leaving the discriminating mind of taking and discarding. Therefore, praising the infant can be compared to taking it. If you say that the infant is the Tao, people today will misunderstand it.' The Master one night
與仰山玩月。仰山問。這個月尖時。圓相甚麼處去。圓時。尖相又甚麼處去。師曰。尖時圓相隱。圓時尖相在(云巖晟云。尖時圓相在。圓時無尖相 道吾智云。尖時亦不尖。圓時亦不圓)。
青原下四世
石霜慶諸禪師(道吾智法嗣)
潭州石霜山慶諸禪師。廬陵新淦陳氏子。抵溈山為米頭。一日篩米次。溈山曰。施主物。莫拋撒。師曰。不拋撒。溈山于地上拾得一粒曰。汝道不拋撒。這個是甚麼。師無對。溈山又曰。莫輕這一粒。百千粒盡從這一粒生。師曰。百千粒從這一粒生。未審這一粒。從甚麼處生。溈山呵呵大笑。歸方丈。溈山至晚上堂曰。大眾米里有蟲。諸人好看。后參道吾問。如何是觸目菩提。道吾喚沙彌。沙彌應諾。道吾曰。添凈瓶水著。良久卻問師。汝適來問甚麼。師擬舉。道吾便起去。師於此有省。道吾將順世。垂語曰。我心中有一物。久而為患。誰能為我除之。師曰。心物俱非。除之益患。道吾曰。賢哉賢哉○因僧自洞山來。師問。和尚有何言句示徒。曰解夏上堂云。秋初夏末。兄弟或東去西去。直須向萬里無寸草處去。良久曰。祇如萬里無寸草處。作么生去。師曰。有人下語否。曰無。師曰。何不道出門便是草。僧回舉似洞山。洞山曰。此是一千五百人善知識語。因茲囊
【現代漢語翻譯】 現代漢語譯本 與仰山慧寂（仰山）一起賞月。仰山問：『當月亮是新月（尖）的時候，圓滿的月相在哪裡呢？當月亮是滿月（圓）的時候，新月的月相又在哪裡呢？』 溈山靈佑（師）回答說：『新月的時候，圓滿的月相隱藏起來了；滿月的時候，新月的月相就顯現出來了。』（云巖曇晟說：『新月的時候，圓滿的月相就在其中；滿月的時候，就沒有新月的月相了。』道吾圓智說：『新月的時候，也不是真正的新月；滿月的時候，也不是真正的滿月。』）
青原行思下第四代
石霜慶諸禪師（道吾圓智的法嗣）
潭州石霜山慶諸禪師，是廬陵新淦人陳家的兒子。他到溈山靈佑處做管米的。一天，他在篩米的時候，溈山靈佑說：『這是施主的物品，不要拋撒浪費。』 慶諸回答說：『我沒有拋撒浪費。』溈山靈佑從地上撿起一粒米說：『你說沒有拋撒浪費，那麼這是什麼？』慶諸無言以對。 溈山靈佑又說：『不要輕視這一粒米，成百上千的米粒都是從這一粒米生出來的。』慶諸說：『成百上千的米粒是從這一粒米生出來的，那麼請問這一粒米，是從什麼地方生出來的呢？』 溈山靈佑聽后，呵呵大笑，回到方丈室。溈山靈佑晚上升座說法時說：『各位，米里有蟲子，大家仔細看看。』 後來，慶諸參問道吾圓智，問道：『什麼是觸目菩提（所見皆是覺悟）？』道吾圓智叫喚沙彌（小和尚）。沙彌應聲答應。道吾圓智說：『去把凈瓶里的水添滿。』 過了一會兒，道吾圓智反問慶諸：『你剛才問的是什麼？』慶諸剛要回答，道吾圓智就起身離開了。慶諸因此有所領悟。 道吾圓智將要圓寂（順世）時，留下遺言說：『我心中有一物，很久以來成為禍患，誰能為我除去它？』慶諸說：『心和物都不是真實存在的，除去它反而會增加禍患。』道吾圓智說：『說得好啊，說得好啊！』 有僧人從洞山良價（洞山）處來，慶諸問：『洞山和尚有什麼言語開示學人？』僧人回答說：『洞山良價在解夏（夏季安居結束）上堂時說，秋初夏末，各位師兄弟有的向東去，有的向西去，必須到萬里無寸草的地方去。』 停頓了很久，僧人又說：『那麼，在萬里無寸草的地方，要怎麼去呢？』慶諸問：『有人回答了嗎？』僧人說：『沒有。』慶諸說：『為什麼不回答說出門便是草呢？』僧人回去后把這話告訴了洞山良價，洞山良價說：『這是能做一千五百人善知識的人說的話啊！』因此讚賞他。
【English Translation】 English version Enjoying the moon with Yangshan (Yangshan Huiji). Yangshan asked: 'When the moon is a crescent (pointed), where does the full moon aspect go? When the moon is full (round), where does the crescent aspect go?' The master (Weishan Lingyou) said: 'When it's a crescent, the round aspect is hidden; when it's round, the crescent aspect is present.' (Yunyan Tancheng said: 'When it's a crescent, the round aspect is within it; when it's round, there is no crescent aspect.' Daowu Yuanzhi said: 'When it's a crescent, it's not truly a crescent; when it's round, it's not truly round.')
Fourth generation under Qingyuan Xingsi
Zen Master Shishuang Qingzhu (Dharma heir of Daowu Yuanzhi)
Zen Master Qingzhu of Shishuang Mountain in Tanzhou, was a son of the Chen family from Xingan in Luling. He arrived at Weishan (Weishan Lingyou)'s place to manage the rice. One day, while sifting rice, Weishan said: 'These are the benefactor's goods, don't throw them away wastefully.' Qingzhu replied: 'I am not throwing them away wastefully.' Weishan picked up a grain of rice from the ground and said: 'You say you are not throwing them away wastefully, then what is this?' Qingzhu was speechless. Weishan further said: 'Don't underestimate this one grain; hundreds and thousands of grains all come from this one grain.' Qingzhu said: 'Hundreds and thousands of grains come from this one grain, then may I ask, where does this one grain come from?' Weishan laughed heartily and returned to his abbot's room. In the evening, Weishan ascended the Dharma seat and said: 'Everyone, there are worms in the rice, everyone look carefully.' Later, Qingzhu consulted Daowu (Daowu Yuanzhi), asking: 'What is 'touching the eye is Bodhi (what is seen is enlightenment)'?' Daowu called out to the Shami (novice monk). The Shami responded. Daowu said: 'Go fill the water in the clean bottle.' After a while, Daowu asked Qingzhu in return: 'What did you ask just now?' As Qingzhu was about to answer, Daowu got up and left. Qingzhu had an awakening because of this. When Daowu was about to pass away (Shunshi), he left a final message saying: 'There is something in my mind that has been a problem for a long time, who can remove it for me?' Qingzhu said: 'Both mind and things are not real, removing it will only increase the problem.' Daowu said: 'Well said, well said!' A monk came from Dongshan (Dongshan Liangjie)'s place. Qingzhu asked: 'What words does Dongshan Abbot have to instruct students?' The monk replied: 'Dongshan Liangjie said during the summer retreat ending (Xie Xia) Dharma talk, at the beginning of autumn and the end of summer, fellow brothers, some go east, some go west, you must go to a place where there is not an inch of grass for ten thousand miles.' After a long pause, the monk further said: 'Then, in a place where there is not an inch of grass for ten thousand miles, how does one go?' Qingzhu asked: 'Did anyone answer?' The monk said: 'No.' Qingzhu said: 'Why not answer that going out the door is grass?' After the monk returned, he told Dongshan Liangjie about this, and Dongshan Liangjie said: 'These are the words of someone who can be a good teacher for fifteen hundred people!' Therefore, he praised him.
錐始露果熟香飄(大陽玄雲。如今直道不出門亦草漫漫地。且道。合向甚麼處行履。良久云。莫守寒巖異草青。坐著白雲宗不妙 白雲端云。若見得庵主。便見得洞山。若見得洞山。便見得庵主。見洞山即易。見庵主即難。為他不為住持之絆。不見道。云在嶺頭閑不輟。水流澗底太忙生 溈山果云。斬釘截鐵。豁開向上玄關。語諦言誠。且指當人要路。且道。你作么生會出門便是草。石霜恁么道。上封恁么舉。你諸人不得動著。動著三十棒 徑山杲云。師子一滴乳。迸散十斛驢乳。頌云。萬里無寸草。但請恁么去。出門便是草。各自有公據。有公據。何拘束。清風月下守株人。涼兔漸遙春草綠 楚石琦云。賊是小人。智過君子)○師在方丈內。僧在牕外問。咫尺之間。為甚麼不睹師顏。師曰。遍界不曾藏。僧舉問雪峰。遍界不曾藏。意旨如何。雪峰曰。甚麼處不是石霜。師聞曰。這老漢。著甚麼死急。雪峰聞曰。老僧罪過(東禪齊云。只如雪峰。是會石霜意。不會石霜意。若會。他為甚麼道死急。若不會。雪峰作么不會。然法且無異。奈以師承不同。解之差別。他云。遍界不曾藏。也須曾學來始得。會亂說即不可 玄沙備云。山頭老漢蹉過也 洞山價云。笑殺土地 五祖戒云。著甚來由 瑯玡覺云。雪峰雖有利人之心
【現代漢語翻譯】 現代漢語譯本： 錐子開始顯露，果實成熟散發香氣（大陽玄雲：如今直截了當的路就在眼前，卻說出門便是雜草叢生之地。那麼，應該向何處行進呢？良久后說：不要固守寒冷的巖石，異草自青，只是坐著白雲，宗風便不妙了。白雲端說：如果能見到庵主，便能見到洞山（指洞山良價禪師）。如果能見到洞山，便能見到庵主。見洞山容易，見庵主難。因為他不為住持之位所束縛。不見道：云在山嶺上悠閒地飄動，從不停止，水在山澗下流淌，顯得過於忙碌。溈山果說：斬釘截鐵，豁然打開向上的玄妙關竅，言語真實可信，且指明當人的重要道路。那麼，你們如何理解出門便是草這句話？石霜（指石霜慶諸禪師）如此說，上封（禪師）如此舉例，你們這些人不得妄動念頭，妄動念頭就要挨三十棒。徑山杲說：師子的一滴乳汁，能使十斛驢乳迸散。頌詞說：萬里之內沒有一寸草，但請你們就這樣去。出門便是草，各自有公據。有了公據，還拘束什麼呢？就像清風明月下守株待兔的人，涼兔漸漸遠離，春草變得翠綠。楚石琦說：賊是小人，但他的智慧卻超過君子。）
老師在方丈室內，僧人在窗外問道：咫尺之間，為什麼看不到老師的容顏？老師說：遍及整個世界，從未隱藏。僧人舉此問雪峰（指雪峰義存禪師）：遍及整個世界，從未隱藏，意旨如何？雪峰說：什麼地方不是石霜（指石霜慶諸禪師）？老師聽后說：這老漢，著什麼死急？雪峰聽后說：老僧罪過。（東禪齊說：就像雪峰，是理解石霜的意旨，還是不理解石霜的意旨？如果理解，他為什麼說死急？如果不理解，雪峰怎麼會不理解？然而法理上沒有差異，只是因為師承不同，理解上有所差別。他說：遍及整個世界，從未隱藏，也必須曾經學習過才能理解。胡亂說是不可以的。玄沙備說：山頭老漢錯過機會了。洞山價說：笑死土地。五祖戒說：著什麼來由。瑯玡覺說：雪峰雖然有利人之心。） English version: The awl begins to show, the fruit ripens and emits fragrance (Dayang Xuanyun: Now the direct path is right in front of you, but it is said that going out is a place of overgrown weeds. Then, where should one proceed? After a long while, he said: Do not cling to the cold rock, the strange grass is naturally green, just sitting on the white clouds, the sect's style is not good. Baiyun Duan said: If you can see the hermitage master, you can see Dongshan (referring to Zen Master Dongshan Liangjie). If you can see Dongshan, you can see the hermitage master. Seeing Dongshan is easy, seeing the hermitage master is difficult. Because he is not bound by the position of abbot. Haven't you heard: The clouds drift leisurely on the mountain ridge, never stopping, the water flows under the mountain stream, appearing too busy. Weishan Guo said: Cutting through nails and iron, opening up the mysterious gateway upwards, words are true and credible, and pointing out the important path of the person. Then, how do you understand the saying 'going out is grass'? Shishuang (referring to Zen Master Shishuang Qingzhu) said so, Shangfeng (Zen Master) cited it as an example, you people must not move your minds, moving your minds will be beaten thirty times. Jingshan Gao said: A drop of a lion's milk can scatter ten hu of donkey's milk. The verse says: There is not an inch of grass within ten thousand miles, but please go like this. Going out is grass, each has its own evidence. With evidence, what is there to restrain? It's like a person waiting for a rabbit under the clear wind and bright moon, the cool rabbit gradually moves away, and the spring grass becomes verdant. Chushi Qi said: A thief is a villain, but his wisdom surpasses that of a gentleman.)
The teacher is in the abbot's room, and the monk asks outside the window: Why can't I see the teacher's face within a short distance? The teacher said: Throughout the entire world, it has never been hidden. The monk asked Xuefeng (referring to Zen Master Xuefeng Yicun): Throughout the entire world, it has never been hidden, what is the meaning? Xuefeng said: What place is not Shishuang (referring to Zen Master Shishuang Qingzhu)? The teacher heard this and said: This old man, what's the rush? Xuefeng heard this and said: The old monk is guilty. (Dongchan Qi said: Like Xuefeng, does he understand the meaning of Shishuang, or does he not understand the meaning of Shishuang? If he understands, why does he say 'rush'? If he doesn't understand, how could Xuefeng not understand? However, there is no difference in the Dharma, just because the teachers are different, there are differences in understanding. He said: Throughout the entire world, it has never been hidden, you must have studied it before you can understand it. It is not allowed to speak randomly. Xuansha Bei said: The old man on the mountain missed the opportunity. Dongshan Jia said: Laughing to death the land. Wuzu Jie said: What's the reason. Langya Jue said: Although Xuefeng has the heart to benefit people.)
【English Translation】 The awl begins to show, the fruit ripens and emits fragrance (Da-yang Hsüan-yün: Now the direct path is right in front of you, but it is said that going out is a place of overgrown weeds. Then, where should one proceed? After a long while, he said: Do not cling to the cold rock, the strange grass is naturally green, just sitting on the white clouds, the sect's style is not good. Pai-yün Tuan said: If you can see the hermitage master, you can see Tung-shan (Dongshan Liangjie Zen Master). If you can see Tung-shan, you can see the hermitage master. Seeing Tung-shan is easy, seeing the hermitage master is difficult. Because he is not bound by the position of abbot. Haven't you heard: The clouds drift leisurely on the mountain ridge, never stopping, the water flows under the mountain stream, appearing too busy. Wei-shan Kuo said: Cutting through nails and iron, opening up the mysterious gateway upwards, words are true and credible, and pointing out the important path of the person. Then, how do you understand the saying 'going out is grass'? Shih-shuang (Shishuang Qingzhu Zen Master) said so, Shang-feng (Zen Master) cited it as an example, you people must not move your minds, moving your minds will be beaten thirty times. Ching-shan Kao said: A drop of a lion's milk can scatter ten hu of donkey's milk. The verse says: There is not an inch of grass within ten thousand miles, but please go like this. Going out is grass, each has its own evidence. With evidence, what is there to restrain? It's like a person waiting for a rabbit under the clear wind and bright moon, the cool rabbit gradually moves away, and the spring grass becomes verdant. Ch'u-shih Ch'i said: A thief is a villain, but his wisdom surpasses that of a gentleman.) The teacher is in the abbot's room, and the monk asks outside the window: Why can't I see the teacher's face within a short distance? The teacher said: Throughout the entire world, it has never been hidden. The monk asked Hsüeh-feng (Xuefeng Yicun Zen Master): Throughout the entire world, it has never been hidden, what is the meaning? Hsüeh-feng said: What place is not Shih-shuang (Shishuang Qingzhu Zen Master)? The teacher heard this and said: This old man, what's the rush? Hsüeh-feng heard this and said: The old monk is guilty. (Tung-ch'an Ch'i said: Like Hsüeh-feng, does he understand the meaning of Shih-shuang, or does he not understand the meaning of Shih-shuang? If he understands, why does he say 'rush'? If he doesn't understand, how could Hsüeh-feng not understand? However, there is no difference in the Dharma, just because the teachers are different, there are differences in understanding. He said: Throughout the entire world, it has never been hidden, you must have studied it before you can understand it. It is not allowed to speak randomly. Hsüan-sha Pei said: The old man on the mountain missed the opportunity. Tung-shan Chia said: Laughing to death the land. Wu-tsu Chieh said: What's the reason. Lang-yeh Chüeh said: Although Hsüeh-feng has the heart to benefit people.)
。且無出人之眼。石霜雖有出人之眼。且未知向上。一竅 法雲秀云。要見石霜么。富嫌千口少。貧恨一身多 大陽玄雲。今時人要明此事。大須仔細。只如石霜恁么道。落在甚處。若不仔細。非但累及石霜。和他雪峰累及 凈因成云。諸人要識石霜雪峰么。天共白雲曉。水和明月流 天童覺云。雪峰石霜相去多少。直是千里萬里。若有人 問長蘆。遍界不曾藏。意旨如何。向道。什麼處是石霜)○裴相公來。師拈起裴笏問。在天子手中為圭。在官人手中為笏。在老僧手中。且道喚作甚麼。裴無對。師乃留下笏(雪竇顯云。弄巧成拙 保寧勇云。只恐和尚使不著)○示眾。初機未覯大事。先須識取頭。其尾自至○疏山仁參問。如何是頭。師曰。直須知有。曰如何是尾。師曰。盡卻今時。曰有頭無尾時如何。師曰。吐得黃金。堪作甚麼。曰有尾無頭時如何。師曰。猶有依倚在。曰直得頭尾相稱時如何。師曰。渠不作個解會。亦未許渠在○問如何是祖師西來意。師乃咬齒示之。僧不會。后問九峰曰。先師咬齒。意旨如何。九峰曰。我寧可截舌。不犯國諱。又問云蓋。云蓋曰。我與先師。有甚麼冤仇○洞山問。向前一個童子甚了事。如今向甚處去也。師曰。火焰上泊不得。卻歸清涼世界去也○僧辭。師問。船去陸去。曰遇船
【現代漢語翻譯】 現代漢語譯本：而且沒有超出常人的眼界。石霜（Shishuang，人名）雖然有超出常人的眼界，卻還不知道向上追求更高的境界。法雲秀（Fayun Xiu，人名）說：『想見石霜（Shishuang）嗎？富人嫌一千張嘴吃飯還少，窮人恨不得自己只有一個身體。』大陽玄（Dayang Xuan，人名）說：『現在的人要明白這件事，必須非常仔細。就像石霜（Shishuang）這樣說，落在了什麼地方？如果不仔細，不僅連累石霜（Shishuang），還連累雪峰（Xuefeng）。』凈因成（Jingyin Cheng，人名）說：『各位想認識石霜（Shishuang）和雪峰（Xuefeng）嗎？天與白雲一同明亮，水與明月一同流動。』天童覺（Tiantong Jue，人名）說：『雪峰（Xuefeng）和石霜（Shishuang）相距多少？簡直是千里萬里。』如果有人問長蘆（Changlu，地名）：『遍及整個世界都不曾隱藏，意旨是什麼？』就回答說：『什麼地方是石霜（Shishuang）？』 裴休（Pei Xiu，人名）丞相來訪，石霜（Shishuang）禪師拿起裴休（Pei Xiu）的笏板問：『在天子手中是玉圭，在官員手中是笏板，在老僧手中，應該叫它什麼？』裴休（Pei Xiu）無言以對。石霜（Shishuang）於是留下笏板。（雪竇顯（Xuedou Xian，人名）說：『弄巧成拙。』保寧勇（Baoning Yong，人名）說：『只怕和尚用不上。』） 石霜（Shishuang）禪師向大眾開示：『初學者尚未見到大事，首先必須認識頭，尾自然會到來。』疏山仁（Shushan Ren，人名）參問：『什麼是頭？』石霜（Shishuang）說：『必須知道有。』問：『什麼是尾？』石霜（Shishuang）說：『結束現在。』問：『有頭無尾時如何？』石霜（Shishuang）說：『吐出黃金，能做什麼？』問：『有尾無頭時如何？』石霜（Shishuang）說：『還有依靠。』問：『頭尾相稱時如何？』石霜（Shishuang）說：『他不作任何解釋，也不允許他在這裡。』 問：『什麼是祖師西來意？』石霜（Shishuang）於是咬牙示意。僧人沒有領會。後來問九峰（Jiufeng，地名）禪師：『先師咬牙，意旨是什麼？』九峰（Jiufeng）說：『我寧可截斷舌頭，也不冒犯國諱。』又問云蓋（Yungai，地名）禪師，云蓋（Yungai）說：『我和先師有什麼冤仇？』 洞山（Dongshan，地名）禪師問：『向前的一個童子非常了不起，現在到哪裡去了？』石霜（Shishuang）說：『火焰上停不住，卻回到清涼世界去了。』 僧人告辭。石霜（Shishuang）問：『是乘船走還是陸路走？』答：『遇到船就乘船走。』
【English Translation】 English version: Moreover, they do not have eyes that surpass ordinary people. Although Shishuang (Shishuang, a name) has eyes that surpass ordinary people, he still does not know how to pursue a higher state. Fayun Xiu (Fayun Xiu, a name) said: 'Do you want to see Shishuang (Shishuang)? The rich嫌(xian, dislike) a thousand mouths are too few, and the poor恨(hen, hate) one body is too much.' Dayang Xuan (Dayang Xuan, a name) said: 'People today want to understand this matter, they must be very careful. Just like Shishuang (Shishuang) said, where does it fall? If you are not careful, you will not only implicate Shishuang (Shishuang), but also Xuefeng (Xuefeng).' Jingyin Cheng (Jingyin Cheng, a name) said: 'Do you want to know Shishuang (Shishuang) and Xuefeng (Xuefeng)? The sky is bright with white clouds, and the water flows with the bright moon.' Tiantong Jue (Tiantong Jue, a name) said: 'How far apart are Xuefeng (Xuefeng) and Shishuang (Shishuang)? It's simply thousands of miles.' If someone asks Changlu (Changlu, a place name): 'The intention is not hidden throughout the world, what is the intention?' Answer: 'Where is Shishuang (Shishuang)?' Prime Minister Pei Xiu (Pei Xiu, a name) came to visit. Zen Master Shishuang (Shishuang) picked up Pei Xiu's (Pei Xiu) tablet and asked: 'In the hands of the emperor, it is a jade tablet; in the hands of officials, it is a tablet; in the hands of an old monk, what should it be called?' Pei Xiu (Pei Xiu) was speechless. Shishuang (Shishuang) then left the tablet. (Xuedou Xian (Xuedou Xian, a name) said: 'Trying to be clever only results in clumsiness.' Baoning Yong (Baoning Yong, a name) said: 'I'm just afraid the monk won't be able to use it.') Zen Master Shishuang (Shishuang) gave a public instruction: 'Beginners who have not yet seen great events must first recognize the head, and the tail will naturally come.' Shushan Ren (Shushan Ren, a name) asked: 'What is the head?' Shishuang (Shishuang) said: 'You must know that there is.' Asked: 'What is the tail?' Shishuang (Shishuang) said: 'End the present.' Asked: 'What if there is a head but no tail?' Shishuang (Shishuang) said: 'What can you do with spitting out gold?' Asked: 'What if there is a tail but no head?' Shishuang (Shishuang) said: 'There is still reliance.' Asked: 'What if the head and tail match?' Shishuang (Shishuang) said: 'He doesn't make any explanations, nor is he allowed to be here.' Asked: 'What is the meaning of the Patriarch's coming from the West?' Shishuang (Shishuang) then gritted his teeth to indicate. The monk did not understand. Later, he asked Zen Master Jiufeng (Jiufeng, a place name): 'What is the meaning of the late master's gritting his teeth?' Jiufeng (Jiufeng) said: 'I would rather cut off my tongue than violate the national taboo.' He also asked Zen Master Yungai (Yungai, a place name), and Yungai (Yungai) said: 'What grievances do I have with the late master?' Zen Master Dongshan (Dongshan, a place name) asked: 'The boy in front was very remarkable, where has he gone now?' Shishuang (Shishuang) said: 'He can't stay on the flames, but has returned to the Pure Land world.' The monk bid farewell. Shishuang (Shishuang) asked: 'Are you going by boat or by land?' Answered: 'If I encounter a boat, I will go by boat.'
僧辭。師問。船去陸去。曰遇船即船。遇陸即陸。師曰。我道半途稍難。僧無對(雲門偃代云。三十年後。此話大行。又云。臨行一句。永劫不忘)○師居石霜山。二十年間。學眾有長坐不臥。屹若株杌。天下謂之枯木眾。
漸源仲興禪師(道吾智法嗣)
潭州漸源仲興禪師。在道吾為侍者。因過茶與道吾。道吾提起盞曰。是邪是正。師叉手近前。目視道吾。道吾曰。邪則總邪。正則總正。師曰。某甲不恁么道。道吾曰。汝則么生。師奪盞子提起曰。是邪是正。道吾曰。汝不虛為吾侍者。師便禮拜○一日侍道吾。往檀越家弔慰。師撫棺曰。生邪死邪。道吾曰。生也不道。死也不道。師曰。為甚麼不道。道吾曰。不道不道。歸至中路。師曰。和尚今日。須與某甲道。若不道。打和尚去也。道吾曰。打即任打。道即不道。師便打。道吾歸院曰。汝宜離此去。恐知事得知不便。師乃禮辭。隱於村院。經三年後。忽聞童子念觀音經。至應以比丘身得度者。即現比丘身。忽然大省。遂焚香遙禮曰。信知先師遺言。終不虛發。自是我不會。卻怨先師。先師既沒。唯石霜是嫡嗣。必為證明。乃造石霜。石霜見便問。離道吾后。到甚處來。師曰。祇在村院寄足。石霜曰。前來打先師因緣會也未。師起身進前曰。卻請和尚
【現代漢語翻譯】 現代漢語譯本 僧人告辭。石霜慶諸禪師問：『你走水路還是陸路？』僧人回答：『遇到船就走船路，遇到陸地就走陸路。』石霜禪師說：『我說半路稍微有些難處。』僧人無言以對。（雲門偃代為回答說：『三十年後，這話會大行其道。』又說：『臨走時的一句話，永遠不會忘記。』）石霜禪師住在石霜山，二十年間，學徒中有長期打坐不睡覺的，像樹樁一樣屹立不動，天下人稱他們為枯木眾。
漸源仲興禪師（道吾智法嗣）
潭州漸源仲興禪師，在道吾處做侍者。一次遞茶給道吾，道吾拿起茶盞說：『是邪還是正？』仲興禪師叉手走上前，眼睛看著道吾。道吾說：『邪就全部是邪，正就全部是正。』仲興禪師說：『我不是這麼說的。』道吾說：『那你怎麼說？』仲興禪師奪過茶盞舉起來說：『是邪還是正？』道吾說：『你沒有白做我的侍者。』仲興禪師於是禮拜。一天，仲興禪師侍奉道吾，到檀越家弔唁。仲興禪師撫摸著棺材說：『是生還是死？』道吾說：『說生也不對，說死也不對。』仲興禪師問：『為什麼不能說？』道吾說：『不說，不說。』回去的路上，仲興禪師說：『和尚今天必須告訴我，如果不說，我就要打和尚了。』道吾說：『打就任你打，說就是不能說。』仲興禪師就打了道吾。道吾回到寺院后說：『你應該離開這裡，恐怕被知事知道了會不方便。』仲興禪師於是告辭，隱居在村裡的寺院。三年後，忽然聽到童子唸誦觀音經，唸到『應以比丘身得度者，即現比丘身』，忽然大悟。於是焚香遙拜說：『相信先師遺言，終究不會虛發，只是我不會意，反而埋怨先師。』先師已經去世，只有石霜是嫡系傳人，必定能為我證明。於是前往石霜山。石霜禪師見到他便問：『離開道吾后，到哪裡去了？』仲興禪師說：『只是在村裡的寺院落腳。』石霜禪師說：『先前打先師的因緣，你領會了嗎？』仲興禪師起身向前說：『請和尚開示。』
【English Translation】 English version The monk bid farewell. The master asked, 'Will you go by boat or by land?' The monk replied, 'If I encounter a boat, I'll go by boat; if I encounter land, I'll go by land.' The master said, 'I say the journey is a bit difficult halfway.' The monk had no reply. (Yunmen Yan (雲門偃) substituted, saying, 'Thirty years from now, this saying will be very popular.' He also said, 'A sentence at departure, never to be forgotten.') Master (Shishuang Qingzhu (石霜慶諸)) resided at Mount Shishuang (石霜山). For twenty years, among the disciples, some sat for long periods without lying down, standing as still as tree stumps. The world called them the '枯木眾' (Kumu Zhong, withered-wood assembly).
Chan Master Jianyuan Zhongxing (漸源仲興禪師) (Successor of Daowu Zhifa (道吾智法))
Chan Master Jianyuan Zhongxing (漸源仲興禪師) of Tanzhou (潭州) served as an attendant to Daowu (道吾). Once, while passing tea to Daowu, Daowu picked up the cup and said, 'Is it '邪' (xie, heterodox) or '正' (zheng, orthodox)?' The master clasped his hands and stepped forward, looking at Daowu. Daowu said, 'If it's '邪', then it's all '邪'; if it's '正', then it's all '正'.' The master said, 'I don't say it like that.' Daowu said, 'Then how do you say it?' The master snatched the cup, raised it, and said, 'Is it '邪' or '正'?' Daowu said, 'You are not serving me in vain.' The master then bowed. One day, while attending Daowu, they went to a benefactor's house to offer condolences. The master stroked the coffin and said, 'Is it '生' (sheng, life) or '死' (si, death)?' Daowu said, 'Saying '生' is not right, saying '死' is not right either.' The master asked, 'Why can't it be said?' Daowu said, 'Not saying, not saying.' On the way back, the master said, 'Venerable, you must tell me today. If you don't tell me, I will hit you.' Daowu said, 'Hit as you please, but I won't tell.' The master then hit Daowu. Daowu returned to the monastery and said, 'You should leave here, lest the supervisor finds out and it becomes inconvenient.' The master then took his leave and hid in a village monastery. After three years, he suddenly heard a child reciting the Guanyin Sutra (觀音經), reaching the part 'Those who should be delivered by appearing in the body of a Bhiksu (比丘), will be delivered by appearing in the body of a Bhiksu.' He suddenly had a great awakening. He then burned incense and bowed remotely, saying, 'I believe that the late master's words will not be spoken in vain. It's just that I didn't understand, and instead blamed the late master.' Since the late master has passed away, only Shishuang (石霜) is the legitimate successor, and he will surely prove it for me. He then went to Shishuang. Shishuang, upon seeing him, asked, 'After leaving Daowu, where did you go?' The master said, 'I just stayed at a village monastery.' Shishuang said, 'Have you understood the cause and condition of hitting the late master earlier?' The master got up, stepped forward, and said, 'Please, Venerable, instruct me.'
道一轉語。石霜曰。不見道。生也不道。死也不道。師乃述在村院得底因緣。遂禮拜。石霜設齋懺悔。(大溈秀云。大凡言論。須有轉身之謀。道吾既無。便吃他痛棒。且道。漸源具什麼眼 云居元云。石霜□上加尖。喚醒千個漸源。也無用處。當初待伊舉了。以棒打出。非唯作天下宗師。亦乃為道吾雪屈。固知當斷不斷。返招其亂 五祖演云。白雲今日。憤氣不平。須要斷這公案。道吾第一不解為身作主。第二不能隨機入俗。當時待伊問生耶死耶。但向伊道。等歸院裡。向你道。若著得此語。伶俐漢一踏踏著。大小道吾和尚。也免一頓拳頭。有眼者辨取 昭覺勤云。道吾橫身為物。指出生死根源。漸源親到寶山。當面蹉過。若不是金剛正性。夙植根深。爭得向平田淺草。驀地回光。見得道吾著力相為處。且作么生是道吾相為處。試請道看 徑山杲云。生也不道。死也不道。公案兩重。一狀領到。露刃吹毛。截斷綱要。脫卻鶻臭衫。拈卻炙脂帽。大坐當軒氣浩浩。喝一喝 楚石琦云。生耶死耶。動念即乖。不道不道。何處尋討。拽脫鼻孔。打破髑髏。腰纏十萬貫。騎鶴上揚州。有意氣時添意氣。不風流處也風流)他日持鍬。復到石霜。於法堂上。從東過西。從西過東。石霜曰作么。師曰。覓先師靈骨。石霜曰。浩波浩
【現代漢語翻譯】 現代漢語譯本 道一（禪師名）轉變話鋒。石霜（禪師名）說：『不見道，生也不說，死也不說。』道一於是講述自己在村院裡得到的因緣，然後禮拜。石霜設齋飯懺悔。（大溈秀云（禪師名）說：『大凡言論，須有轉身之謀。道吾既然沒有，便吃他痛棒。且說道源（禪師名）有什麼眼力？』云居元（禪師名）說：『石霜錦上添花，喚醒一千個道源，也沒有用處。當初等他舉了，用棒打出去，非但可以成為天下宗師，也可以為道吾雪恥。可見當斷不斷，反招其亂。』五祖演（禪師名）說：『白雲今日，憤憤不平，須要斷這公案。道吾第一不善於為自己作主，第二不能隨機應變。當時等他問生耶死耶，只向他說：等回到院裡，告訴你。如果能領會這句話，伶俐漢一腳踏著。大小道吾和尚，也免一頓拳頭。有眼力的人辨別。』昭覺勤（禪師名）說：『道吾橫身為物，指出生死根源。道源親自來到寶山，當面錯過。如果不是金剛正性，夙植根深，怎能在平田淺草，驀然回光，見到道吾著力相為之處。且怎麼是道吾相為之處？試請說看。』徑山杲（禪師名）說：『生也不說，死也不說，公案兩重，一狀領到。露刃吹毛，截斷綱要。脫卻鶻臭衫，拈卻炙脂帽。大坐當軒氣浩浩。喝一喝。』楚石琦（禪師名）說：『生耶死耶，動念即乖。不說不說，何處尋討。拽脫鼻孔，打破髑髏。腰纏十萬貫，騎鶴上揚州。有意氣時添意氣，不風流處也風流。』） 他日，道一拿著鍬，又來到石霜，在法堂上，從東走到西，從西走到東。石霜問：『作什麼？』道一說：『尋找先師的靈骨。』石霜說：『浩波浩。』
【English Translation】 English version Dao Yi changed the subject. Shi Shuang said, 'Not seeing the Dao, neither speaking of life nor speaking of death.' Thereupon, Dao Yi recounted the circumstances he had encountered in the village temple, and then bowed in reverence. Shi Shuang prepared a vegetarian meal and repented. (Da Wei Xiu Yun said, 'Generally speaking, discussions must have a strategy for turning around. Since Dao Wu didn't have one, he deserved a painful beating. Furthermore, what insight did Dao Yuan possess?' Yun Ju Yuan said, 'Shi Shuang added sharpness to sharpness, awakening a thousand Dao Yuans, yet it would be useless. Initially, waiting for him to raise the question, he should have been struck out with a staff, not only to become a master of the world but also to redress Dao Wu's grievance. It is evident that indecision invites chaos.' Wu Zu Yan said, 'Bai Yun today is indignant and discontented, and it is necessary to resolve this case. Dao Wu's first failing was not being able to take charge of himself, and the second was not being able to adapt to the situation. At that time, waiting for him to ask about life or death, one should have simply said, "I'll tell you when we return to the temple." If one could grasp this statement, a clever person would step right on it. The great Dao Wu monk would also avoid a beating. Those with eyes, discern!' Zhao Jue Qin said, 'Dao Wu sacrificed himself for the sake of others, pointing out the root of life and death. Dao Yuan personally arrived at the treasure mountain but missed it face to face. If it were not for the diamond-like true nature and deeply rooted good deeds from past lives, how could one suddenly turn the light around in the shallow grass of the plains and see where Dao Wu was striving to help? Furthermore, what is Dao Wu's way of helping? Please try to explain.' Jing Shan Gao said, 'Neither speaking of life nor speaking of death, the case is twofold, and the charge is accepted in full. Exposing the blade and blowing on the hair, cutting off the essentials. Taking off the smelly hawk shirt and picking up the greasy hat. Sitting grandly in the hall, the spirit is vast. A shout!' Chu Shi Qi said, 'Life or death, a thought is already wrong. Not speaking, not speaking, where to find it? Tearing off the nostrils and breaking the skull. Ten thousand strings of cash around the waist, riding a crane to Yangzhou. When there is ambition, add ambition; even in unromantic places, be romantic.') Another day, Dao Yi, holding a hoe, came to Shi Shuang again, walking from east to west and from west to east in the Dharma hall. Shi Shuang asked, 'What are you doing?' Dao Yi said, 'Searching for the spiritual bones of the late master.' Shi Shuang said, 'Vast waves, vast waves.'
渺。白浪滔天。覓甚先師靈骨。師曰。正好著力。石霜曰。這裡針劄不入。著甚麼力。師持鍬肩上便出(太原孚云。先師靈骨猶在 明招謙云。莫道作什麼。別下得什麼語。代云。鸕鶿語鶴。又代漸源。便擲卻鍬子云。淺水無魚)○師后住漸源。一日在紙帳內坐。有僧來。撥開帳曰不審。師以目視之。良久曰會么。曰不會。師曰。七佛已前事。為甚麼不會。僧舉似石霜。石霜曰。如人解射。箭不虛發(東林總云。漸源云七佛已前事且從。石霜。喚什麼作詞。良久云。漸源頭白。石霜頭黑。七佛已前曾漏泄。既漏泄。掩不得。南海波斯生白澤 大溈智云。要知么。空劫迥超無向背。展開春色共依依。這僧正是執持千里鈔。林下道人悲。良久云。赤腳人趁兔。著靴人吃肉 鼓山永云。漸源夢中說夢。石霜接響承虛。要且二俱不了)○一日寶蓋和尚來訪。師便捲起簾子。在方丈內坐。寶蓋一見。乃下卻簾。便歸客位。師令侍者傳語。長老遠來不易。猶隔津在。寶蓋擒住侍者與一掌。侍者曰。不用打某甲。有堂頭和尚在。寶蓋曰。為有堂頭老漢。所以打你。侍者回舉似師師曰。猶隔津在(蔣山勤云。老漢一舒一卷。賓主歷然。隔津通津。彼此相照。侍者親蒙賜掌。恩大難酬。寶蓋到處垂慈。費盡腕頭氣力)。
杏山鑒洪
【現代漢語翻譯】 現代漢語譯本： 渺茫啊。白色的浪花滔天翻滾。尋找什麼先師的靈骨呢？漸源禪師說：『正好在這裡著力。』石霜禪師說：『這裡針都扎不進去，著什麼力？』漸源禪師拿著鍬扛在肩上就出去了。（太原孚云禪師說：『先師的靈骨還在。』明招謙禪師說：『不要說做什麼，另外下什麼語。』代云禪師說：『鸕鶿(lúcí，一種水鳥)的語言像鶴。』又代替漸源禪師說：『便扔掉鍬子說，淺水裡沒有魚。』） 漸源禪師後來住在漸源。一天在紙帳內坐著，有個僧人來，撥開帳子說『不審』（佛教用語，表示冒昧請教）。漸源禪師用眼睛看著他，良久說：『會么？』僧人說：『不會。』漸源禪師說：『七佛（過去七位佛）以前的事，為什麼不會？』僧人把這件事告訴石霜禪師，石霜禪師說：『如人解射箭，箭不會虛發。』（東林總禪師說：『漸源禪師說七佛以前的事且從略。石霜禪師，叫什麼作詞？良久說，漸源禪師頭白，石霜禪師頭黑，七佛以前曾漏泄。既然漏泄，掩蓋不住。南海波斯生白澤(báizé，一種中國古代神獸)』大溈智禪師說：『要知道么？空劫(kōngjié，佛教時間概念，極長的時間)迥超無向背，展開春色共依依。這僧人正是執持千里鈔，林下道人悲。良久說，赤腳人追趕兔子，穿靴子的人吃肉。』鼓山永禪師說：『漸源禪師夢中說夢，石霜禪師接響承虛。要且二者都不了。』） 一天，寶蓋和尚來拜訪。漸源禪師便捲起簾子，在方丈內坐著。寶蓋和尚一見，就放下簾子，便回到客位。漸源禪師令侍者傳話說：『長老遠來不易，還隔著津渡(jīndù，渡口)呢。』寶蓋和尚擒住侍者給了一掌。侍者說：『不用打我，有堂頭和尚在。』寶蓋和尚說：『因為有堂頭老漢，所以打你。』侍者回去告訴漸源禪師，漸源禪師說：『還隔著津渡呢。』（蔣山勤禪師說：『老漢一舒一卷，賓主歷然。隔津通津，彼此相照。侍者親蒙賜掌，恩大難酬。寶蓋和尚到處垂慈，費盡腕頭氣力。』） 杏山鑒洪(xìngshān jiànhóng，人名)
【English Translation】 English version: Vast and indistinct. White waves surge to the sky. What are you seeking of the late master's spiritual bones? The master (Jianyuan) said, 'It is precisely here that effort should be applied.' Shishuang said, 'Here, even a needle cannot penetrate. What effort can be applied?' The master (Jianyuan) then shouldered the hoe and went out. (Fuyun of Taiyuan said, 'The late master's spiritual bones are still here.' Qian of Mingzhao said, 'Don't say what to do; what other words can be spoken?' Daiyun said, 'The cormorant's language resembles the crane's.' He also spoke on behalf of Jianyuan, 'Then he threw down the hoe and said, "There are no fish in shallow water."') Later, Master Jianyuan resided at Jianyuan. One day, he was sitting inside a paper tent when a monk came and pushed open the tent, saying, 'I presume to inquire.' The master gazed at him for a long time and said, 'Do you understand?' The monk said, 'I do not understand.' The master said, 'Why do you not understand the matter before the Seven Buddhas (the seven Buddhas of the past)?' The monk related this to Shishuang, who said, 'It is like a person who knows how to shoot; the arrow will not be shot in vain.' (Zong of Donglin said, 'Let us put aside Jianyuan's words about the matter before the Seven Buddhas. Shishuang, what do you call words? After a long silence, he said, "Jianyuan's head is white, Shishuang's head is black. It was leaked before the Seven Buddhas. Since it was leaked, it cannot be concealed. A Bai Ze (a mythical creature) is born in Persia by the South Sea." Zhi of Dawei said, 'Do you want to know? The kalpa (an aeon) of emptiness transcends all directions. Unfolding the spring scenery together, they rely on each other. This monk is precisely holding a thousand-mile note, causing the forest recluse to grieve. After a long silence, he said, "Barefoot people chase rabbits; those wearing boots eat meat." Yong of Gushan said, 'Jianyuan speaks of dreams within dreams; Shishuang responds with echoes and accepts emptiness. Yet, both are incomplete.') One day, the monk Baogai came to visit. The master (Jianyuan) then rolled up the curtain and sat inside the abbot's room. Upon seeing this, Baogai lowered the curtain and returned to the guest's seat. The master (Jianyuan) instructed the attendant to convey the message, 'It is not easy for the elder to come from afar; he is still separated by the ford (a shallow place in a river or stream that allows one to walk or drive across).' Baogai seized the attendant and gave him a slap. The attendant said, 'There is no need to hit me; there is the abbot here.' Baogai said, 'It is because there is the old abbot that I hit you.' The attendant returned and related this to the master (Jianyuan), who said, 'He is still separated by the ford.' (Qin of Jiangshan said, 'The old man extends and retracts, host and guest are distinct. Separated by the ford, passing through the ford, they illuminate each other. The attendant personally receives the slap, the kindness is great and difficult to repay. Baogai bestows compassion everywhere, exhausting the strength in his wrist.') Jianhong of Xing Shan (name of a person)
禪師(云巖晟法嗣)
𣵠州杏山鑒洪禪師。臨濟問。如何是露地白牛。師曰吽吽。臨濟曰。啞卻杏山口。師曰。老兄作么生。臨濟曰。這畜生。師便休。
神山僧密禪師(云巖晟法嗣)
潭州神山僧密禪師。師在南泉打羅次。南泉問。作甚麼。師曰打羅。曰手打腳打。師曰。卻請和尚道。南泉曰。分明記取。向後遇明眼作家。但恁么舉似(云巖晟代云。無手腳者始解打)○師與洞山渡水。洞山曰。莫錯下腳。師曰。錯即過不得也。洞山曰。不錯底事作么生。師曰。共長老過水○一日與洞山鋤茶園。洞山擲下攫頭曰。我今日一點氣力也無。師曰。若無氣力。爭解恁么道。洞山曰。汝將謂有氣力底是○裴大夫問僧。供養佛。佛還吃否。僧曰。如大夫祭家神。大夫舉似云巖。云巖曰。這僧未出家在。曰和尚又如何。云巖曰。有幾般飯食。但一時下來。云巖卻問師。一時下來。又作么生。師曰。合取缽盂。云巖肯之○師與洞山行次。忽見白兔走過。師曰俊哉。洞山曰。作么生。師曰。大似白衣拜相。洞山曰。老老大大。作這個說話。師曰。你作么生。洞山曰。積代簪纓。暫時落魄○師把針次。洞山問曰。作甚麼。師曰把針。洞山曰。把針事作么生。師曰。針針相似。洞山曰。二十年同行。作這個語話。豈有
{ "translations": [ "現代漢語譯本", "𣵠州杏山鑒洪禪師，臨濟義玄禪師問：『什麼是露地白牛？』（露地：空地，白牛：比喻純潔的佛性）。鑒洪禪師回答：『吽吽（hōng hōng）。』（牛叫的聲音，表示直截了當的回答）。臨濟禪師說：『你把杏山的嘴巴堵住了。』（批評鑑洪禪師的回答過於簡單）。鑒洪禪師反問道：『老兄你怎麼樣？』（反問臨濟禪師的見解）。臨濟禪師說：『這畜生！』（進一步批評鑑洪禪師的回答）。鑒洪禪師便沉默不語。", "", "潭州神山僧密禪師，僧密禪師在南泉普愿禪師處打羅（打擊樂器）。南泉禪師問：『做什麼？』僧密禪師說：『打羅。』南泉禪師問：『是手打還是腳打？』僧密禪禪師說：『請和尚說。』（反問南泉禪師）。南泉禪師說：『分明記住，以後遇到明眼的修行人，就這樣告訴他。』（南泉禪師暗示僧密禪師的回答有深意）。（云巖曇晟禪師代南泉禪師說：『沒有手腳的人才真正懂得打羅。』）", "僧密禪師與洞山良價禪師一起渡水。洞山禪師說：『不要走錯腳。』僧密禪師說：『走錯了就過不去了。』洞山禪師問：『不錯又該如何？』僧密禪師說：『與長老一起過水。』（一起承擔，共同修行）", "一天，僧密禪師與洞山禪師在茶園鋤草。洞山禪師放下鋤頭說：『我今天一點力氣也沒有了。』僧密禪師說：『如果沒有力氣，怎麼能說出這樣的話？』洞山禪師說：『你以為有氣力就是真的嗎？』（洞山禪師暗示真正的力量不在於體力，而在於精神）", "裴大夫問一位僧人：『供養佛，佛會吃嗎？』僧人回答：『如同大夫祭祀家神。』裴大夫把這件事告訴云巖曇晟禪師。云巖禪師說：『這位僧人還沒出家吧。』（批評僧人的回答不究竟）。裴大夫問：『和尚您又怎麼說？』云巖禪師說：『有多少飯食，就一時都拿下來。』（表示佛法廣大，普度眾生）。云巖禪師反問僧密禪師：『一時都拿下來，又怎麼樣？』僧密禪師說：『合起缽盂。』（表示全部接受，不留餘地）。云巖禪師認可了他的回答。", "僧密禪師與洞山禪師行走時，忽然看見一隻白兔跑過。僧密禪師說：『真俊啊！』洞山禪師問：『怎麼說？』僧密禪師說：『很像白衣拜相。』（比喻不尋常的事情）。洞山禪師說：『老老實實，說這種話！』僧密禪師說：『你又怎麼說？』洞山禪師說：『積代簪纓，暫時落魄。』（比喻曾經顯赫，現在暫時失勢）", "僧密禪師拿著針線。洞山禪師問：『做什麼？』僧密禪師說：『拿著針線。』洞山禪師問：『拿著針線做什麼？』僧密禪師說：『針針相似。』（比喻修行要細緻，每一針都要一樣）。洞山禪師說：『同行二十年，說這種話，豈有…？』（洞山禪師暗示僧密禪師的回答過於簡單）", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version", "Zen Master (Lineage of Yunyan Sheng)", "", "Zen Master Jianhong of Xing Mountain in 𣵠 Prefecture. Linji asked: 'What is the white ox in the open field?' (露地: open field, 白牛: white ox, metaphor for pure Buddha-nature). The Master said: 'Hoom hoom.' (吽吽: onomatopoeia of an ox's bellow, indicating a direct answer). Linji said: 'You've silenced the mouth of Xing Mountain.' (criticizing Jianhong's answer as too simplistic). The Master asked in return: 'What about you, old brother?' (challenging Linji's own understanding). Linji said: 'This beast!' (further criticizing Jianhong's response). The Master then remained silent.", "", "Zen Master Sengmi of Shen Mountain in Tan Prefecture. Once, when the Master was striking the gong (打羅: percussion instrument) at Nanquan's place, Nanquan asked: 'What are you doing?' The Master said: 'Striking the gong.' Nanquan said: 'Are the hands striking or the feet striking?' The Master said: 'Please, Master, tell me.' (asking Nanquan for instruction). Nanquan said: 'Clearly remember this, and later, when you meet a discerning practitioner, just tell them this.' (Nanquan implying Sengmi's answer has deeper meaning). (Yunyan Tansheng said in place of Nanquan: 'Only those without hands and feet truly understand how to strike the gong.')", "The Master and Dongshan were crossing a river. Dongshan said: 'Don't misstep.' The Master said: 'If I misstep, I won't be able to cross.' Dongshan asked: 'What about not misstepping?' The Master said: 'Crossing the river together with the Elder.' (implying shared responsibility and practice)", "One day, the Master and Dongshan were hoeing in the tea garden. Dongshan threw down his hoe and said: 'I have no strength left today.' The Master said: 'If you have no strength, how can you say such a thing?' Dongshan said: 'Do you think having physical strength is the real thing?' (Dongshan implying true strength lies not in physical power but in spirit)", "A high official, Prefect Pei, asked a monk: 'If we make offerings to the Buddha, does the Buddha eat?' The monk replied: 'It's like when you, Prefect, make offerings to your household gods.' Prefect Pei told Yunyan Tansheng about this. Yunyan said: 'That monk hasn't truly left home yet.' (criticizing the monk's answer as incomplete). Prefect Pei asked: 'What would you say, Master?' Yunyan said: 'However much food there is, just bring it all down at once.' (implying the vastness of the Dharma and its universal salvation). Yunyan then asked Sengmi: 'If you bring it all down at once, then what?' The Master said: 'Gather up the alms bowl.' (implying complete acceptance without reservation). Yunyan approved of his answer.", "The Master and Dongshan were walking when they suddenly saw a white rabbit run by. The Master said: 'How swift!' Dongshan asked: 'What do you mean?' The Master said: 'It's just like a commoner being appointed as a minister.' (a metaphor for something unusual). Dongshan said: 'You're so old, saying such things!' The Master said: 'What would you say?' Dongshan said: 'A family with generations of high officials, temporarily fallen on hard times.' (a metaphor for someone once prominent, now temporarily out of favor)", "The Master was holding a needle and thread. Dongshan asked: 'What are you doing?' The Master said: 'Holding a needle and thread.' Dongshan asked: 'What are you doing with the needle and thread?' The Master said: 'Each stitch is like another.' (a metaphor for the meticulousness of practice, each stitch must be the same). Dongshan said: 'We've been together for twenty years, and you say such things, how could there be…?' (Dongshan implying the Master's answer is too simplistic)" ] }
與么工夫。師曰。長老又作么生。洞山曰。如大地火發底道理○師問洞山。智識所通。莫不游踐。徑截處。乞師一言。洞山曰。師伯意何得取功。師因斯頓覺。下語非常○后與洞山過獨木橋。洞山先過了。拈起木橋曰。過來。師喚價阇黎。洞山乃放下橋木。
夾山善會禪師(船子誠法嗣)
澧州夾山善會禪師。廣州廖氏子。因道吾勸發。往見船子。由是師資道契。微眹不留(語見船子章)○西川座主。罷講遍參。到襄州華嚴和尚處。問曰。祖意教意。是同是別。華嚴曰。如車二輪。如鳥二翼。座主曰。將為禪門別有長處。元來無。遂歸蜀。后聞師道播諸方。令小師持此語。問師曰。雕砂無鏤玉之談。結草乖道人之意。座主聞舉。遙禮曰。元來禪門中。別有長處○問撥塵見佛時如何。師曰。直須揮劍。若不揮劍。漁父棲巢。僧后問石霜。撥塵見佛時如何。石霜曰。渠無國土。甚處逢渠。僧回舉似師。師上堂。舉了乃曰。門庭施設。不如老僧。入理深談。猶較石霜百步(護國元云。參須實參。見須實見。毫端許言之本末。皆為自欺。今夜忽有人問三峰。撥塵見佛時如何。和聲便打。還會么。真金自有真金價。終不和沙賣與人)○師在溈山作典座。溈山問。今日吃甚菜。師曰。二年同一春。溈山曰。好好修事著
。師曰。龍宿鳳巢○上堂。百草頭薦取老僧。鬧市裡識取天子(雲門偃云。蝦蟆鉆你鼻孔。毒蛇穿你眼睛。且向葛藤里會取 云峰悅云。雲門與么道。大似和泥脫墼。若無後語。疑殺天下人。山僧今日。因行不妨掉臂。乃豎起拄杖云。還見雲門么 保寧勇云。百草頭上。分明顯露。為甚不薦。鬧市裡終日相逢。為甚不識。未開眼者。且莫錯怪夾山。雖然如是。干保寧什麼事 云居舜云。古人與么。實為慈悲。大眾。且作么生是鬧市門頭天子。會么。愁人莫向愁人說。說向愁人愁殺人。又舉了云。我則不然。婦搖機軋軋。兒弄口喎喎徑山杲云。夾山垛生招箭。雲門認賊為子。雖然如是。知恩者少。負恩者多 楚石琦云。百草頭薦阿誰。鬧市裡識什麼)○虎頭上座參。師問。甚處來。曰湖南來。師曰。曾到石霜么。曰要路經過。爭得不到。師曰。聞石霜有毬子話。是否。曰和尚也須急著眼始得。師曰。作么生是毬子。曰跳不出。師曰。作么生是毬杖。曰沒手足。師曰。且去。老僧未與阇黎相見。(雪竇顯云。親見這僧從石霜來。夾山因什麼道不相識 智海逸云。夾山恁么道。肯這僧不肯這僧。若辨得出。許你具擇法眼 徑山策云。入虎穴者不畏死。登危竿者不怕險。這僧要路經過。夾山因茲落草。檢點將來。未免如貓弄鼠
【現代漢語翻譯】 現代漢語譯本： 師父說：『龍棲息于鳳巢。』 上堂說法時說：『在百草叢中薦舉老僧，在鬧市裡識取天子。』（雲門偃說：『蛤蟆鉆你的鼻孔，毒蛇穿你的眼睛，且在葛藤中體會。』云峰悅說：『雲門這樣說，很像和泥脫坯。如果沒有後話，會疑惑天下人。老衲今日，因為行走不妨甩開手臂。』於是豎起拄杖說：『還見到雲門了嗎？』保寧勇說：『百草頭上，分明顯露，為什麼不薦舉？鬧市裡終日相逢，為什麼不認識？未開眼的人，且莫錯怪夾山。雖然如此，與保寧有什麼關係？』云居舜說：『古人這樣說，實在是慈悲。大眾，那麼什麼是鬧市門頭的天子？會嗎？愁人莫向愁人說，說向愁人愁煞人。』又舉了云：『我則不然，婦搖機軋軋，兒弄口喎喎。』徑山杲說：『夾山無端招箭，雲門認賊為子。雖然如此，知恩者少，負恩者多。』楚石琦說：『百草頭薦舉誰？鬧市裡認識什麼？』） 虎頭上座來參拜。師父問：『從哪裡來？』 回答說：『從湖南來。』 師父說：『曾經到過石霜（地名）嗎？』 回答說：『要路經過，怎能不到？』 師父說：『聽說石霜有毬子（球）的話，是嗎？』 回答說：『和尚也須急著眼才行。』 師父說：『怎麼是毬子？』 回答說：『跳不出。』 師父說：『怎麼是毬杖？』 回答說：『沒手足。』 師父說：『且去。老僧未與你相見。』（雪竇顯說：『親見這僧從石霜來，夾山為什麼說不相識？』智海逸說：『夾山這樣說，是肯定這僧還是否定這僧？如果辨別得出，就允許你具有擇法眼。』徑山策說：『入虎穴者不畏死，登危竿者不怕險。這僧要路經過，夾山因此落草。檢點將來，未免如貓弄鼠。』）
【English Translation】 English version: The master said, 'The dragon dwells in the phoenix nest.' Ascending the Dharma hall, he said, 'Recommend the old monk from amidst the hundred grasses, recognize the Son of Heaven in the bustling market.' (Yunmen Yan said, 'The toad drills your nostrils, the poisonous snake pierces your eyes; try to understand within the tangled vines.' Yunfeng Yue said, 'Yunmen's words are like shaping bricks from mud. Without further explanation, they would confuse everyone. Today, as I walk, I might as well swing my arms.' Then he raised his staff and said, 'Do you still see Yunmen?' Baoning Yong said, 'On the tips of the hundred grasses, it is clearly revealed; why not recommend it? In the bustling market, you meet it all day long; why not recognize it? Those whose eyes are not yet open, do not blame Jiashan. Even so, what does it have to do with Baoning?' Yunju Shun said, 'The ancients spoke thus out of compassion. Everyone, what is the Son of Heaven at the gate of the bustling market? Do you understand? Do not speak of sorrow to the sorrowful, for speaking of sorrow to the sorrowful only increases their sorrow.' He also cited, 'I am not like that; the woman shakes the loom with a clatter, the child babbles with a crooked mouth.' Jingshan Gao said, 'Jiashan needlessly invites arrows, Yunmen recognizes a thief as his son. Even so, few are grateful, many are ungrateful.' Chushi Qi said, 'Who is recommended from the tips of the hundred grasses? What is recognized in the bustling market?') A monk from Hutou came to pay respects. The master asked, 'Where do you come from?' He replied, 'From Hunan.' The master said, 'Have you been to Shishuang (place name)?' He replied, 'I passed through the main road; how could I not go?' The master said, 'I heard that Shishuang has the words of the ball (qiu zi), is that so?' He replied, 'The monk must also open his eyes quickly.' The master said, 'What is the ball?' He replied, 'Cannot jump out.' The master said, 'What is the ball stick?' He replied, 'Has no hands or feet.' The master said, 'Go away. This old monk has not yet met you.' (Xuedou Xian said, 'I saw this monk come from Shishuang; why did Jiashan say he did not recognize him?' Zhihai Yi said, 'Does Jiashan's saying affirm or deny this monk? If you can discern it, you are allowed to have the Dharma-selecting eye.' Jingshan Ce said, 'He who enters the tiger's den does not fear death, he who climbs the dangerous pole is not afraid of danger. This monk passed through the main road, and Jiashan therefore fell into the grass. Examining it, it is inevitable that it is like a cat playing with a mouse.')
。涂毒若作夾山。待他道和尚也須急著眼。即和聲打出。便向道。凈地上不要放屙。還知么。傷鱉恕龜。殺活由我)明日昇座。師曰。昨日新到在么。虎頭出應諾。師曰。目前無法。意在目前。不是目前法。非耳目之所到。虎頭曰。今日雖問。要且不是。師曰。片月難明。非關天地。虎頭曰。莫戶沸。便作掀禪床勢。師曰。且緩緩。虧著上座甚麼處。虎頭豎起拳曰。目前還著得這個么。師曰。作家作家。虎頭又作掀禪床勢。師曰。大眾看這一員戰將。若是門庭佈列。山僧不如他。若據入理之談。也較山僧一級地(東禪岳雲。夾山口吹無孔笛。手提氈拍板。大家唱云。去年梅。今歲柳。顏色馨依舊。且道。是何曲調。還會么。曲終人不見。江上數峰青)○問如何是夾山境。師曰。猿抱子歸青嶂里。鳥銜華落碧巖前(法眼益云。我二十年。只作境話會 浮山遠云。直饒不作境話會。亦未會在。何故。犀因玩月紋生角。像被雷驚華入牙 黃龍心。拈拂子云。看看。拂子變作夾山老子出來。見么。有僧云。謝和尚指示。心云。見你不顧。而今卻入露柱中去也 黃龍新云。這僧分明問境。法眼因甚不作境會。既不作境會。作么生會。長憶江南三月里。鷓鴣啼處百花香 黃龍震云。直饒法眼盡力𨁝跳。也出夾山綣繢不得。法眼既出
【現代漢語翻譯】 現代漢語譯本： 『涂毒若作夾山』，等待他說道『和尚也須急著眼』。隨即應聲打出，便說道：『乾淨的地方不要隨地大小便，還知道嗎？』（傷了鱉，饒了龜，殺與活都由我）。 明日昇座，師父說：『昨天新來的在嗎？』虎頭出來應諾。師父說：『目前沒有法，意在目前。不是目前的法，不是耳目所能達到的。』虎頭說：『今日雖然問，但要緊的不是這個。』師父說：『片面的理解難以明白，與天地無關。』虎頭說：『莫戶沸』，便做出掀禪床的姿勢。師父說：『且緩緩，虧著上座什麼地方？』虎頭豎起拳頭說：『目前還用得著這個嗎？』師父說：『作家作家。』虎頭又做出掀禪床的姿勢。師父說：『大眾看這一員戰將，若是門庭佈列，山僧不如他。若據入理之談，也較山僧一級地。』（東禪岳雲，夾山口吹無孔笛，手提氈拍板，大家唱道：『去年梅，今歲柳，顏色馨依舊。』且道，是什麼曲調？還會嗎？曲終人不見，江上數峰青）。 問：『如何是夾山境？』師父說：『猿抱子歸青嶂里，鳥銜華落碧巖前。』（法眼文益（885-958）說：『我二十年，只作境話會。』浮山法遠（991-1067）說：『直饒不作境話會，亦未曾在。何故？犀因玩月紋生角，像被雷驚華入牙。』黃龍慧南（1002-1069）拈起拂塵說：『看看，拂塵變作夾山老子出來，見嗎？』有僧人說：『謝和尚指示。』慧南說：『見你不顧，而今卻入露柱中去也。』黃龍祖新（？-1066）說：『這僧人分明問境，法眼文益因甚不作境會？既不作境會，作么生會？長憶江南三月里，鷓鴣啼處百花香。』黃龍震（生卒年不詳）說：『直饒法眼文益盡力𨁝跳，也出夾山綣繢不得。法眼文益既出
【English Translation】 English version: 'If poison is applied, it's like making Mount Jia (夾山). Waiting for him to say, 'The monk must also be quick-eyed.' Immediately responding and striking out, he then says, 'Don't defecate or urinate anywhere on clean ground, do you understand?' (Spare the turtle, forgive the tortoise, life and death are up to me).' Tomorrow, ascending the seat, the master says, 'Is the newcomer from yesterday here?' Hutou (虎頭) comes out and acknowledges. The master says, 'Currently there is no Dharma, the meaning is in the present moment. It is not the Dharma of the present moment, not what ears and eyes can reach.' Hutou says, 'Although asked today, the important thing is not this.' The master says, 'A one-sided understanding is difficult to grasp, it has nothing to do with heaven and earth.' Hutou says, 'Mohu Fei,' and makes a gesture of overturning the Zen bed. The master says, 'Slow down, what are you lacking, venerable one?' Hutou raises his fist and says, 'Is this still useful in the present moment?' The master says, 'A master, a master.' Hutou makes the gesture of overturning the Zen bed again. The master says, 'Everyone, look at this warrior. If it's about arranging the gate and courtyard, this mountain monk is not as good as him. If it's about discussing entering into the principle, he is also one level above this mountain monk.' (Dongchan Yueyun, blowing a flute without holes at Mount Jia, holding a felt clapper, everyone sings, 'Last year's plum blossoms, this year's willows, the color and fragrance remain the same.' Tell me, what tune is this? Do you understand? When the song ends, the person is not seen, only the green peaks on the river). Asked, 'What is the realm of Mount Jia?' The master says, 'Monkeys embrace their young returning to the green mountains, birds carry flowers falling before the blue cliffs.' (Fayan Wenyi (法眼文益) (885-958) said, 'For twenty years, I have only engaged in discussions about realms.' Fushan Fayuan (浮山法遠) (991-1067) said, 'Even if you don't engage in discussions about realms, you still haven't understood. Why? Rhinos grow horns with patterns from admiring the moon, elephants get ivory from being startled by thunder.' Huanglong Huinan (黃龍慧南) (1002-1069) raised his whisk and said, 'Look, the whisk has transformed into old man Jia, do you see it?' A monk said, 'Thank you, venerable monk, for the instruction.' Huinan said, 'Seeing you, I ignored you, but now you have entered the pillar.' Huanglong Zuxin (黃龍祖新) (?-1066) said, 'This monk clearly asked about the realm, why didn't Fayan Wenyi engage in discussions about realms? Since he didn't engage in discussions about realms, how would he understand? I always remember the third month in Jiangnan, where the partridges sing and the flowers are fragrant.' Huanglong Zhen (黃龍震) (dates unknown) said, 'Even if Fayan Wenyi tried his best to jump, he couldn't escape the intricate patterns of Mount Jia. Fayan Wenyi already out
不得。且道。是什麼人出得。乃豎起拂子云。須是這老漢始得 高峰妙云。大眾還會么。直饒向這裡會得。見法眼則易。見夾山則難)○師問僧。甚麼處來。曰洞山來。師曰。洞山有何言句示徒。曰尋常教學人三路學。師曰。何者三路。曰玄路鳥道展手。師曰。實有此語否。曰實有。師曰。軌持千里鈔。林下道人悲。
清平令遵禪師(翠微學法嗣)
鄂州清平山安樂院令遵禪師。東平人也。初參翠微。便問。如何是西來的的意。翠微曰。待無人。即向汝說。師良久曰。無人也。請和尚說。翠微下禪床。引師入竹園。師又曰。無人也。請和尚說。翠微指竹曰。這竿得恁么長。那竿得恁么短。師雖領其微言。猶未徹其玄旨○出住大通。上堂。舉初見翠微機緣。謂眾曰。先師入泥入水為我。自是我不識好惡○僧問。如何是大乘。師曰井索。曰如何是小乘。師曰錢貫。曰如何是有漏。師曰笊籬。曰如何是無漏。師曰木杓(法雲秀云。大乘小乘。井索錢索。有漏無漏。笊籬木杓 徑山杲云。且道。是醍醐句。毒藥句)○問如何是清平家風。師曰。一斗面作三個蒸餅○問如何是禪。師曰。猢猻上樹尾連顛。
投子大同禪師(翠微學法嗣)
舒州投子山大同禪師。本州懷寧劉氏子。初習安般觀。次閱華嚴教
【現代漢語翻譯】 現代漢語譯本 不得。且道，是什麼人出得？乃豎起拂子云：『須是這老漢始得。』高峰妙云：『大眾還會么？直饒向這裡會得，見法眼（指法眼文益禪師）則易，見夾山（指夾山善會禪師）則難。』 師問僧：『甚麼處來？』曰：『洞山來。』師曰：『洞山（指洞山良價禪師）有何言句示徒？』曰：『尋常教學人三路學。』師曰：『何者三路？』曰：『玄路、鳥道、展手。』師曰：『實有此語否？』曰：『實有。』師曰：『軌持千里鈔，林下道人悲。』
清平令遵禪師（翠微（指翠微無學禪師）學法嗣）
鄂州清平山安樂院令遵禪師，東平人也。初參翠微，便問：『如何是西來的的意？』翠微曰：『待無人，即向汝說。』師良久曰：『無人也，請和尚說。』翠微下禪床，引師入竹園。師又曰：『無人也，請和尚說。』翠微指竹曰：『這竿得恁么長，那竿得恁么短。』師雖領其微言，猶未徹其玄旨。 出住大通，上堂。舉初見翠微機緣，謂眾曰：『先師入泥入水為我，自是我不識好惡。』 僧問：『如何是大乘（佛教教義，指普度眾生之法）？』師曰：『井索。』曰：『如何是小乘（佛教教義，指自我解脫之法）？』師曰：『錢貫。』曰：『如何是有漏（佛教術語，指有煩惱和業障）？』師曰：『笊籬。』曰：『如何是無漏（佛教術語，指沒有煩惱和業障）？』師曰：『木杓。』（法雲秀云：『大乘小乘，井索錢索，有漏無漏，笊籬木杓。』徑山杲云：『且道，是醍醐句，毒藥句？』） 問：『如何是清平家風？』師曰：『一斗面作三個蒸餅。』 問：『如何是禪？』師曰：『猢猻上樹尾連顛。』
投子大同禪師（翠微（指翠微無學禪師）學法嗣）
舒州投子山大同禪師，本州懷寧劉氏子。初習安般觀，次閱華嚴教。
【English Translation】 English version No. Tell me, what kind of person can get it? Then he raised his whisk and said, 'It must be this old man who can get it.' Gaofeng Miaoyun said, 'Does everyone understand? Even if you understand it here, it is easy to see Fayan (referring to Chan Master Fayan Wenyi), but difficult to see Jiashan (referring to Chan Master Jiashan Shanhui).' The master asked a monk, 'Where do you come from?' The monk said, 'From Dongshan.' The master said, 'What words does Dongshan (referring to Chan Master Dongshan Liangjie) use to instruct his disciples?' The monk said, 'He usually teaches people the three paths of learning.' The master said, 'What are the three paths?' The monk said, 'The mysterious path, the bird's path, and the open hand.' The master said, 'Is there really such a saying?' The monk said, 'Yes, there is.' The master said, 'The rules hold a thousand miles of notes, the hermits in the forest are sad.'
Chan Master Lingzun of Qingping (Dharma successor of Cuiwei (referring to Chan Master Cuiwei Wuxue))
Chan Master Lingzun of Anle Temple on Qingping Mountain in Ezhou was a native of Dongping. He first visited Cuiwei and asked, 'What is the meaning of the coming from the West?' Cuiwei said, 'When there is no one, I will tell you.' The master said after a long time, 'There is no one, please tell me, Master.' Cuiwei got off the meditation bed and led the master into the bamboo garden. The master said again, 'There is no one, please tell me, Master.' Cuiwei pointed to the bamboo and said, 'This pole is so long, and that pole is so short.' Although the master understood his subtle words, he still did not thoroughly understand its profound meaning. He went to live at Datong and ascended the hall. He cited the opportunity of his first meeting with Cuiwei and said to the crowd, 'The former master entered the mud and water for me, but I did not know good from bad.' A monk asked, 'What is Mahayana (Buddhist teachings, referring to the method of universal salvation)?' The master said, 'Well rope.' The monk said, 'What is Hinayana (Buddhist teachings, referring to the method of self-liberation)?' The master said, 'Coin string.' The monk said, 'What is with outflows (Buddhist term, referring to having afflictions and karmic obstacles)?' The master said, 'Ladle.' The monk said, 'What is without outflows (Buddhist term, referring to having no afflictions and karmic obstacles)?' The master said, 'Wooden spoon.' (Fayun Xiuyun: 'Mahayana, Hinayana, well rope, coin string, with outflows, without outflows, ladle, wooden spoon.' Jingshan Gao said: 'Tell me, is it a sentence of ghee or a sentence of poison?') Asked, 'What is the family style of Qingping?' The master said, 'One dou of flour makes three steamed buns.' Asked, 'What is Chan?' The master said, 'The monkey climbs the tree with its tail upside down.'
Chan Master Datong of Touzi (Dharma successor of Cuiwei (referring to Chan Master Cuiwei Wuxue))
Chan Master Datong of Touzi Mountain in Shuzhou was a son of the Liu family in Huaining of this prefecture. He first practiced Anapanasati and then read the Avatamsaka Sutra.
。發明性海。復謁翠微。頓悟宗旨。(語見翠微章)后旋故土。隱投子山。結茅而居○一日趙州和尚。至桐城。師亦出山。途中相遇。乃逆而問曰。莫是投子山主么。師曰。茶鹽錢布施我。趙州先歸庵中坐。師后攜一瓶油歸。趙州曰。久向投子。及乎到來。祇見個賣油翁。師曰。汝祇識賣油翁。且不識投子。趙州曰。如何是投子。師提起油瓶曰。油油。(南堂靜云。趙州作家罏鞴。要煅百鍊精金。投子本分鉗錘。不免途中受用。諸人還見二老落處么。十年辛苦無人問。一旦成名天下知)趙州問。大死底人。卻活時如何。師曰。不許夜行。投明須到。趙州曰。我早候白。伊更候黑○師指庵前一片石。謂雪峰曰。三世諸佛。總在里許。雪峰曰。須知有不在里許者。師曰。不快漆桶。師與雪峰。游龍眠。有兩路。雪峰問。那個是龍眠路。師以杖指之。雪峰曰。東去西去。師曰。不快漆桶。問一槌便就時如何。師曰。不是性燥漢。曰不假一槌時如何。師曰。不快漆桶。雪峰問。此間還有人蔘也無。師將钁頭。拋向雪峰面前。雪峰曰。恁么則當處掘去也。師曰。不快漆桶。雪峰辭。師送出門。召曰道者。雪峯迴首應諾。師曰。途中善為(雪竇顯云。然則一期折挫雪峰。且投子是作家罏鞴。我當時若作雪峰。待投子道不是性𢤁漢。
【現代漢語翻譯】 現代漢語譯本： 發明本性的大海。之後去拜訪翠微（地名或人名）。頓悟禪宗的宗旨。（這句話出自翠微章）後來返回故鄉。隱居在投子山。結草為廬而居住。有一天趙州和尚來到桐城。投子也走出山。在途中相遇。於是迎上去問道：『莫非是投子山的主人嗎？』投子回答說：『茶、鹽、錢，佈施給我一些吧。』趙州先回到庵中坐下。投子後來提著一瓶油回來。趙州說：『久仰投子的大名。等到來了之後。只見一個賣油的老翁。』投子說：『你只認識賣油的老翁。卻不認識投子。』趙州說：『如何是投子？』投子提起油瓶說：『油油。』（南堂靜說：趙州是製造工具的爐子。要鍛鍊百鍊精金。投子是本分的鉗子錘子。免不了在途中使用。各位還看到兩位老人的落腳處嗎？十年辛苦無人問。一旦成名天下知）趙州問：『大死的人。卻活過來時如何？』投子說：『不許夜裡行走。天亮必須到達。』趙州說：『我早就在等天亮。他更是在等天黑。』投子指著庵前的一片石頭。對雪峰說：『三世諸佛（過去、現在、未來三世的一切佛），總在這裡面。』雪峰說：『須知有不在這裡面的。』投子說：『真是不痛快的漆桶。』投子和雪峰。一起遊覽龍眠。有兩條路。雪峰問：『哪一條是龍眠的路？』投子用枴杖指著其中一條路。雪峰說：『向東去還是向西去？』投子說：『真是不痛快的漆桶。』問：『一錘子就成功時如何？』投子說：『不是性子急躁的人。』（雪峰）說：『不用一錘子時如何？』投子說：『真是不痛快的漆桶。』雪峰問：『這裡還有人蔘嗎？』投子將鋤頭。扔向雪峰面前。雪峰說：『這樣就應當在這裡挖掘了。』投子說：『真是不痛快的漆桶。』雪峰告辭。投子送到門口。叫道：『道者。』雪峯迴頭答應。投子說：『途中好好保重。』（雪竇顯說：既然這樣就挫敗了雪峰。而且投子是製造工具的爐子。我當時如果作為雪峰。等待投子說不是性子急躁的人。
【English Translation】 English version: He invented the sea of nature. Afterwards, he visited Cuiwei (place name or person's name). He suddenly realized the tenets of Zen Buddhism. (This sentence comes from the Cuiwei Chapter) Later, he returned to his hometown. He lived in seclusion on Touzi Mountain. He built a thatched hut to live in. One day, Zen Master Zhaozhou came to Tongcheng. Touzi also came out of the mountain. They met on the way. So he went up to him and asked: 'Are you the master of Touzi Mountain?' Touzi replied: 'Give me some tea, salt, and money.' Zhaozhou returned to the hermitage and sat down first. Touzi later returned with a bottle of oil. Zhaozhou said: 'I have long admired Touzi's name. But when I arrived, I only saw an old man selling oil.' Touzi said: 'You only know the old man selling oil. But you don't know Touzi.' Zhaozhou said: 'What is Touzi?' Touzi picked up the oil bottle and said: 'Oil, oil.' (Nantang Jing said: Zhaozhou is a furnace for making tools. He wants to forge refined gold. Touzi is an honest pair of tongs and hammer. He inevitably uses them on the way. Have you all seen where the two old men ended up? Ten years of hard work, no one asks. Once famous, the world knows.) Zhaozhou asked: 'When a person who has greatly died comes back to life, what is it like?' Touzi said: 'It is not allowed to walk at night. You must arrive at dawn.' Zhaozhou said: 'I have been waiting for dawn. He is waiting for darkness.' Touzi pointed to a piece of stone in front of the hermitage. He said to Xuefeng: 'All the Buddhas of the three worlds (all the Buddhas of the past, present, and future) are all in here.' Xuefeng said: 'You must know that there are those who are not in here.' Touzi said: 'What an unpleasant lacquer bucket.' Touzi and Xuefeng. They went to Longmian together. There were two roads. Xuefeng asked: 'Which one is the road to Longmian?' Touzi pointed to one of the roads with his cane. Xuefeng said: 'Go east or go west?' Touzi said: 'What an unpleasant lacquer bucket.' (Someone) asked: 'What if it succeeds with one hammer?' Touzi said: 'It's not an impatient person.' (Xuefeng) said: 'What if you don't need a hammer?' Touzi said: 'What an unpleasant lacquer bucket.' Xuefeng asked: 'Is there any ginseng here?' Touzi threw the hoe. Threw it in front of Xuefeng. Xuefeng said: 'Then we should dig here.' Touzi said: 'What an unpleasant lacquer bucket.' Xuefeng bid farewell. Touzi sent him to the door. He called out: 'Daoist.' Xuefeng turned around and answered. Touzi said: 'Take care on the way.' (Xuedou Xian said: In that case, Xuefeng was frustrated. And Touzi is a furnace for making tools. If I were Xuefeng at that time. Waiting for Touzi to say that he is not an impatient person.
只向伊道。鉗錘在我手裡。諸上座。合與投子。著得個甚麼語。若能道得。便乃性𢤁平生。光揚宗眼。若也瞞頇。頂上一椎。莫言不道 溈山喆云。雪峰雖是本分鉗錘。爭奈投子是作家罏鞴。山僧今日。亦為諸人。開個罏鞴。眾中還有本分鉗錘者么。如無。山僧為你諸人下一錘。直是火星迸散。乃卓拄杖云。看看。諸人護取眉毛好 東禪觀云。與么酬對。喚作作家罏鞴。正是認貍為虎。自取疑怖。若據性空見處。投子心肝五臟。被雪峰盡情摟出)○巨榮禪客參次。師曰。老僧未曾有一言半句。掛諸方唇齒。何用要見老僧。巨榮曰。到這裡不施三拜。要且不甘。師曰。出家兒得恁么沒碑記。巨榮乃繞禪床一匝而去。師曰。有眼無耳朵。六月火邊坐(雪竇顯云。也不得放過。才轉便擒住。是誰不甘若跳得出。不妨是一員衲僧 溈山喆云。這僧雖是慣戰沙場。爭奈投子善能折挫。何故。真金若不經罏冶。爭得光華徹底鮮)○問如何是十身調御。師下禪床立。又有問。凡聖相去多少。師下禪床立(雪竇顯云。此公案。諸人無不委知。若與么舉。天下衲僧。盡爲念話社家。雪竇還有長處也無。試為大眾舉看。凡聖相去多少。投子下禪床立。如何是十身調御。投子下禪床立。且道。與前來舉底。是同是別。若道一般。許上座具一隻
【現代漢語翻譯】 現代漢語譯本 只向伊道：『鉗錘在我手裡。』諸位上座，合該給投子（寺名）安個什麼話頭？如果能說得出來，便能顯露平生本性，光大宗門眼目。如果還懵懂無知，當頭一錘，休怪我沒提醒你們！ 溈山喆禪師說：『雪峰（人名）雖然是本分鉗錘，無奈投子（寺名）是精通冶煉的爐鞴。』老衲今日，也為諸位，開個爐鞴。大眾中還有本分鉗錘的人嗎？如果沒有，老衲為你們下一錘，直打得火星四濺！』於是拄著禪杖說：『看看，諸位護好自己的眉毛！』 東禪觀禪師說：『這樣酬對，叫做精通冶煉的爐鞴，正是認貍貓為老虎，自尋驚嚇。若依性空（佛教術語，指一切事物沒有固定不變的自性）的見地，投子（寺名）的心肝五臟，都被雪峰（人名）完全掏出來了！』 巨榮禪客來參拜時，師父說：『老衲未曾有一言半句，掛在各方禪師的嘴邊，何必一定要見老衲？』巨榮說：『到了這裡不施三拜，實在不甘心。』師父說：『出家人怎麼能這麼沒有規矩？』巨榮於是繞禪床一圈而去。師父說：『有眼無耳，六月火邊坐！』 雪竇顯禪師說：『也不得放過他。剛一轉身就擒住。是誰不甘心？若能跳得出去，倒也算是個合格的僧人。』 溈山喆禪師說：『這僧人雖然是慣戰沙場的老手，無奈投子（寺名）善於挫敗對方。為什麼呢？真金若不經過爐火冶煉，怎能光華徹底鮮明？』 有人問：『什麼是十身調御？』師父下禪床站立。 又有問：『凡聖相去多少？』師父下禪床站立。 雪竇顯禪師說：『這則公案，諸位沒有不知道的。如果這樣舉出來，天下的僧人，都成了只會念話的俗人。雪竇（人名）還有長處嗎？試為大眾舉出來看看。凡聖相去多少？投子（寺名）下禪床站立。如何是十身調御？投子（寺名）下禪床站立。』且說，與前面舉的，是相同還是不同？如果說一般，允許上座你具有一隻眼。'
【English Translation】 English version He only said to them: 'The hammer is in my hand.' All of you senior monks, what kind of topic should be assigned to Touzi (name of a temple)? If you can say it, you can reveal your true nature and glorify the eye of the sect. If you are still ignorant, a hammer on your head, don't blame me for not reminding you! Zen Master Weishan Zhe said: 'Although Xuefeng (name of a person) is a conscientious hammer, Touzi (name of a temple) is a master of smelting.' Today, I, the old monk, will also open a furnace for you. Are there any conscientious hammers among you? If not, I will strike a hammer for you, and the sparks will fly everywhere!' Then, leaning on his Zen staff, he said: 'Look, everyone, protect your eyebrows well!' Zen Master Dongchan Guan said: 'Such a response, called a master of smelting, is precisely mistaking a civet cat for a tiger, and frightening oneself. According to the view of Sunyata (Buddhist term, referring to the emptiness of inherent existence), Touzi's (name of a temple) heart, liver, and five internal organs have been completely dug out by Xuefeng (name of a person)!' When Zen traveler Jurong came to pay his respects, the master said: 'I, the old monk, have never had a word or half a sentence hanging on the lips of various Zen masters, why must you see me?' Jurong said: 'Coming here without making three bows, I am really unwilling.' The master said: 'How can a monk be so unruly?' Jurong then walked around the Zen bed once and left. The master said: 'Eyes but no ears, sitting by the fire in June!' Zen Master Xuedou Xian said: 'He must not be let go. As soon as he turns around, he is caught. Who is unwilling? If he can jump out, he can be considered a qualified monk.' Zen Master Weishan Zhe said: 'Although this monk is a veteran of the battlefield, Touzi (name of a temple) is good at defeating the opponent. Why? If pure gold is not smelted in a furnace, how can it be completely bright and fresh?' Someone asked: 'What is the Ten Bodies of the Tamer?' The master stepped down from the Zen bed and stood. Another asked: 'How far apart are the mundane and the sacred?' The master stepped down from the Zen bed and stood. Zen Master Xuedou Xian said: 'Everyone knows this case. If it is brought up like this, all the monks in the world will become laymen who only recite stories. Does Xuedou (name of a person) still have any strengths? Try to bring it up for everyone to see. How far apart are the mundane and the sacred? Touzi (name of a temple) stepped down from the Zen bed and stood. What are the Ten Bodies of the Tamer?' Touzi (name of a temple) stepped down from the Zen bed and stood.' Tell me, is it the same or different from what was mentioned earlier? If you say it is the same, I allow you, senior monk, to have one eye.'
眼。若道別有奇特。也許上座具一隻眼。復更開一線道。凡聖相去多少。請上座下一轉語。如何是十身調御。請上座答一轉語。非但參見投子。亦乃知雪竇長處。或若總道下禪床立。惜取眉毛好 五祖演云。或有人問山僧。亦下禪床立。為什麼。卻依樣畫貓兒。待我計較得成。卻向你道)○問一等是水。為甚麼海咸河淡。師曰。天上星。地下木(法眼益別云。大似相違)○問僧。甚麼處來。曰東西山禮祖師來。師曰。祖師不在東西山。僧無語(法眼益代云。和尚識祖師)。
白雲山約禪師(翠微學法嗣)
建州白雲約禪師。韶國師參。師問。甚麼處來。韶曰。江北來。師曰。船來陸來。曰船來。師曰。還逢見魚鱉么。曰往往遇之。師曰。遇時作么生。韶曰。咄。縮頭去。師大笑。
歙州茂源禪師(孝義空法嗣)
歙州茂源禪師。因平田參。師欲起身。平田乃把住曰。開口即失。閉口即喪。去此二途。請師速道。師以手掩耳。平田放手曰。一步易。兩步難。師曰。有甚麼死急。平田曰。若非此個師。不免諸方點檢。師不對。
青原下五世
大光居誨禪師(石霜諸法嗣)
潭州大光山居誨禪師。京兆人也。初造石霜。長坐不臥。麻衣草履。亡身為法。石霜遂令主性空塔院。一
【現代漢語翻譯】 現代漢語譯本 眼。如果說還有什麼特別之處，也許上座（對僧人的尊稱）只有一隻眼。再開闢一條道路，凡人和聖人相差多少？請上座說一句轉語（禪宗術語，指超越文字概念的開示）。什麼是十身調御（佛的十種化身）？請上座回答一句轉語。這不僅僅是參拜投子（禪師），也是爲了瞭解雪竇（禪師）的長處。如果總說下禪床站立，要愛惜自己的眉毛。（五祖演禪師說：如果有人問我，我也下禪床站立。為什麼？只是依樣畫貓罷了。等我考慮清楚，再告訴你。） 問：同樣是水，為什麼海水是鹹的，河水是淡的？ 師父說：天上有星星，地下有樹木。（法眼益禪師另外說：很像互相違背。） 問僧人：從哪裡來？ 回答說：從東西山禮拜祖師而來。 師父說：祖師不在東西山。 僧人無話可說。（法眼益禪師代答說：和尚你認識祖師嗎？）。
白雲山約禪師（翠微學禪師的法嗣）
建州白雲約禪師，參拜韶國師。 禪師問：從哪裡來？ 韶國師說：從江北來。 禪師問：是坐船來的還是走陸路來的？ 回答說：坐船來的。 禪師問：有沒有遇到魚鱉？ 回答說：經常遇到。 禪師問：遇到的時候怎麼辦？ 韶國師回答說：咄！縮頭回去。 禪師大笑。
歙州茂源禪師（孝義空禪師的法嗣）
歙州茂源禪師，因為平田禪師參拜。 禪師想要起身，平田禪師就抓住他說：開口就錯，閉口就喪失。 拋開這兩條路，請禪師快說。 禪師用手摀住耳朵。 平田禪師放開手說：一步容易，兩步就難了。 禪師說：有什麼著急的？ 平田禪師說：如果不是這位禪師，免不了被各方禪師評判。 禪師沒有回答。
青原下五世
大光居誨禪師（石霜諸禪師的法嗣）
潭州大光山居誨禪師，是京兆人。 最初到石霜禪寺，長期打坐不睡覺，身穿麻衣，腳穿草鞋，爲了佛法而忘卻自身。 石霜禪師於是讓他主管性空塔院。
【English Translation】 English version Eye. If you say there is something special, perhaps the senior monk (a respectful term for monks) has only one eye. Opening another path, how much difference is there between ordinary people and sages? Please, senior monk, give a 'turning word' (a Chan term referring to an enlightenment beyond words and concepts). What are the Ten Bodies of the Tamer (the ten manifestations of the Buddha)? Please, senior monk, answer with a 'turning word'. This is not only to visit Touzi (Chan master), but also to know the strengths of Xuedou (Chan master). If you always say to get off the meditation bed and stand, cherish your eyebrows. (Chan Master Wuzu Yan said: If someone asks me, I also get off the meditation bed and stand. Why? It's just drawing a cat according to a model. When I have figured it out, I will tell you.) Asked: The same is water, why is the sea salty and the river fresh? The master said: There are stars in the sky and trees on the ground. (Chan Master Fayan Yi added: It seems contradictory.) Asked a monk: Where do you come from? Replied: From the Eastern and Western Mountains to pay respects to the Patriarch. The master said: The Patriarch is not in the Eastern and Western Mountains. The monk was speechless. (Chan Master Fayan Yi replied on his behalf: Do you, the monk, know the Patriarch?).
Chan Master Yue of Baiyun Mountain (a Dharma successor of Chan Master Cuiwei Xue)
Chan Master Yue of Baiyun Mountain in Jianzhou, visited National Teacher Shao. The Chan master asked: Where do you come from? National Teacher Shao said: From Jiangbei. The Chan master asked: Did you come by boat or by land? Replied: By boat. The Chan master asked: Did you encounter fish and turtles? Replied: Often encountered them. The Chan master asked: What did you do when you encountered them? National Teacher Shao replied: 'Duh!' Shrink your head and go back. The Chan master laughed loudly.
Chan Master Maoyuan of Shezhou (a Dharma successor of Chan Master Xiaoyi Kong)
Chan Master Maoyuan of Shezhou, because Chan Master Ping Tian visited. The Chan master wanted to get up, but Chan Master Ping Tian grabbed him and said: Opening your mouth is a mistake, closing your mouth is a loss. Leaving these two paths, please, Chan master, speak quickly. The Chan master covered his ears with his hands. Chan Master Ping Tian let go and said: One step is easy, two steps are difficult. The Chan master said: What's the hurry? Chan Master Ping Tian said: If it weren't for this Chan master, it would be inevitable to be judged by Chan masters from all sides. The Chan master did not answer.
Fifth Generation under Qingyuan
Chan Master Juhui of Daguan Mountain in Tanzhou (a Dharma successor of Chan Masters of Shishuang)
Chan Master Juhui of Daguan Mountain in Tanzhou, was a native of Jingzhao. He first came to Shishuang Chan Monastery, sitting in meditation for a long time without sleeping, wearing hemp clothes and straw sandals, forgetting himself for the sake of the Dharma. The Chan master of Shishuang then made him in charge of the Xingkong Pagoda Courtyard.
日石霜知緣熟。試其所得。問曰。國家每年放舉人及第。朝門還得拜也無。師曰。有一人不求進。石霜曰。憑何。師曰。他且不為名。石霜曰。除卻今日。別更有時也無。師曰。他亦不道今日是。如是酬問往復無滯。盤桓二十餘祀。眾請出世。
九峰道虔禪師(石霜諸法嗣)
瑞州九峰道虔禪師。福州人也。嘗為石霜侍者。洎石霜歸寂。眾請首座繼住持。師白眾曰。須明得先師意始可。首座曰。先師有甚麼意。師曰。先師道。休去歇去。冷湫湫地去。一念萬年去。寒灰枯木去。古廟香爐去。一條白練去。其餘則不問。如何是一條白練去。首座曰。這個祇是明一色邊事。師曰。元來未會先師意在。首座曰。你不肯我那。但裝香來。香菸斷處。若去不得。即不會先師意。遂焚香。香菸未斷。首座已脫去。師拊首座背曰。坐脫立亡即不無。先師意未夢見在(開福寧云。大眾且道。首座是會先師意。不會先師意。若道會。爭奈䖍侍者撫背云。坐脫立亡即不無首座。先師意未夢見在。若道不會。其奈首座。良哉快便撒手便行。且道。利害在什麼處。會么。路遠夜長休把火。大家吹滅暗中行南華昺云。透生死關。高超物表。秉殺活劍。獨據寰中。若非智眼洞明。未免扶籬摸壁。要會么。春蘭與秋菊。各自一時榮 薦福
【現代漢語翻譯】 現代漢語譯本 石霜（Shishuang，人名）見道虔（Daoqian，人名）的機緣成熟，便考察他所學所得。問道：『國家每年放榜，舉人及第，在朝為官的人還能再去拜謁朝廷嗎？』道虔禪師回答：『有一個人不求進取。』石霜問：『憑什麼這麼說？』道虔禪師回答：『他根本不為名利。』石霜說：『除了今天，還有別的時機嗎？』道虔禪師回答：『他也不會說今天是什麼特別的日子。』 如此一來一往地對答，毫無滯礙。道虔在石霜身邊盤桓了二十多年，大眾請他出世弘法。
九峰道虔禪師（石霜諸法嗣）
瑞州九峰道虔禪師，是福州人。曾經做過石霜的侍者。等到石霜圓寂后，大眾請首座（Shouzuo，寺院中職位名）來繼承住持之位。道虔禪師對大眾說：『必須明白先師的意旨才可以。』首座說：『先師有什麼意旨？』道虔禪師說：『先師說，休去歇去，冷湫湫地去，一念萬年去，寒灰枯木去，古廟香爐去，一條白練去，其餘的我就不問了。如何是一條白練去？』首座說：『這個只是明白一色邊事。』道虔禪師說：『原來你還沒有領會先師的意旨。』首座說：『你不認可我嗎？那麼就點上香來，香菸斷絕的地方，如果我不能隨之而去，就說明我沒有領會先師的意旨。』於是點燃香。香菸還沒有斷絕，首座已經脫化而去。道虔禪師拍著首座的背說：『坐脫立亡（Zuotuoliwang，佛教用語，指修行者生死自在）確實不難做到，但先師的意旨你還沒夢見到呢！』（開福寧云：大眾且說，首座是領會了先師的意旨，還是沒有領會先師的意旨？如果說領會了，又怎麼解釋道虔侍者拍著他的背說，坐脫立亡確實不難做到，但先師的意旨你還沒夢見到呢！如果說沒有領會，但首座確實良善快捷，撒手便行。那麼，利害的關鍵在哪裡呢？明白嗎？路遠夜長，最好不要點火，大家吹滅燈火在黑暗中行走。南華昺云：透出生死關，高超于萬物之上，秉持殺活之劍，獨自佔據天地之間。如果不是智慧之眼洞徹明瞭，難免會像盲人摸像一樣。想要領會嗎？春蘭和秋菊，各自在自己的時節里榮盛。）
【English Translation】 English version Shishuang (石霜, a person's name) saw that Daoqian's (道虔, a person's name) affinity was ripe, so he tested his understanding. He asked: 'Every year, the country releases the list of successful candidates in the imperial examination. Can those who become officials in the court still pay homage to the imperial court?' Daoqian Chan Master replied: 'There is one person who does not seek advancement.' Shishuang asked: 'Based on what do you say that?' Daoqian Chan Master replied: 'He simply does not care for fame and gain.' Shishuang said: 'Besides today, is there any other opportunity?' Daoqian Chan Master replied: 'He also does not say that today is a special day.' In this way, they answered back and forth without any hindrance. Daoqian stayed by Shishuang's side for more than twenty years, and the assembly requested him to come forth and propagate the Dharma.
Chan Master Daoqian of Jiufeng (九峰, Nine Peaks) (a Dharma successor of Shishuang)
Chan Master Daoqian of Jiufeng in Ruizhou, was a native of Fuzhou. He once served as Shishuang's attendant. After Shishuang passed away, the assembly requested the First Seat (Shouzuo, 首座, a position in the monastery) to succeed as abbot. Daoqian Chan Master said to the assembly: 'One must understand the intention of the late master before it is permissible.' The First Seat said: 'What intention did the late master have?' Daoqian Chan Master said: 'The late master said, 'Rest and cease, go in utter coolness, go with one thought for ten thousand years, go like cold ashes and withered wood, go like an ancient temple incense burner, go like a strip of white silk, the rest I will not ask. What is going like a strip of white silk?'' The First Seat said: 'This is just understanding the matter of the one color side.' Daoqian Chan Master said: 'So you have not yet understood the intention of the late master.' The First Seat said: 'You do not approve of me? Then light incense, and where the incense smoke ends, if I cannot go with it, then it means I have not understood the intention of the late master.' Thereupon he lit incense. Before the incense smoke had ceased, the First Seat had already departed. Daoqian Chan Master patted the First Seat's back and said: 'Sitting and departing, standing and dying (Zuotuoliwang, 坐脫立亡, a Buddhist term referring to a practitioner's freedom over life and death) is indeed not difficult to achieve, but you have not even dreamed of the late master's intention!' (Kaifuning said: The assembly should say, did the First Seat understand the late master's intention, or did he not understand the late master's intention? If you say he understood, then how do you explain Daoqian attendant patting his back and saying, sitting and departing, standing and dying is indeed not difficult to achieve, but you have not even dreamed of the late master's intention! If you say he did not understand, but the First Seat was indeed good and quick, letting go and departing. So, where is the key to the advantage and disadvantage? Do you understand? The road is long and the night is dark, it is best not to light a fire, everyone blow out the lights and walk in the dark. Nanhua Bing said: Penetrating the gate of life and death, surpassing all things, wielding the sword of killing and giving life, and occupying the universe alone. If it is not the eye of wisdom that is clear and bright, it is inevitable that one will grope like a blind man touching an elephant. Want to understand? Spring orchids and autumn chrysanthemums, each flourish in their own season.)
行雲。大凡本分法席。肘臂欲其重。非重不能權衡佛祖。爪牙欲其利。非利無以開託人天。看他石霜遷化。首座侍者。各出一隻手。扶持石霜宗旨。直是光前絕後。今古罕聞。諸人要辨來端。各請拗折弓箭。踏翻射垛來。與老僧相見 徑山杲云。兩個無孔鐵錘。就中一個最重 楚石琦云。首座坐脫立亡。侍者說黃道黑。先師意在鉤頭。須信曲中有直。若在臨濟門下。三十棒教誰吃。才說是非者。便是是非人 天奇瑞雲。當時待九峰道盡。答他一個。著甚死急。使他左右侍候。不敢不依。卻不向活處行機。恰似個趕山獵犬。自己尚不能了。如何與人為師。蓋因二六時中趣寂。惟求速生速死。不知情沉有作返認為奇。所以古云。兔棲月殿。鷺倚雪巢。被此換卻眼睛。墮在大功。雖要轉身。方見剎塵受用。免滯孤虛。大眾如何即是。鑊湯爐炭。馬面牛頭)。
涌泉景欣禪師(石霜諸法嗣)
臺州涌泉景欣禪師。泉州人也。自石霜開示。而止涌泉○強德二禪客。于路次見師騎牛。不識師。忽曰。蹄角甚分明。爭柰騎者不鑒。師驟牛而去。強德憩于樹下煎茶。師回。卻下牛問曰。二禪客近離甚麼處。強曰那邊。師曰。那邊事作么生。強提起茶盞。師曰。此猶是這邊事。那邊事作么生。強無對。師曰。莫道騎者不鑒好
【現代漢語翻譯】 現代漢語譯本：行雲：大凡作為本分上的法席，肘和臂膀要足夠強健，不強健就無法衡量佛祖的教誨；爪和牙齒要足夠鋒利，不鋒利就無法開導人天眾生。看看石霜禪師圓寂時，首座和侍者各自出一份力，扶持石霜禪師的宗旨，真是前無古人，後無來者，古往今來都很少見。各位想要辨明來龍去脈，請各自折斷弓箭，踏翻箭靶，來與老僧相見。
徑山杲禪師說：『兩個沒有孔的鐵錘，其中一個最重。』
楚石琦禪師說：『首座坐著就圓寂，站著也圓寂，侍者說黃道黑道，先師的意圖在於鉤頭，必須相信曲中有直。如果在臨濟宗門下，三十棒要打在誰身上？只要說是非，便是製造是非的人。』
天奇瑞禪師說：『當時如果等九峰禪師說完，就回答他一句，有什麼好著急的？讓他左右侍候，不敢不依。卻不向活處行機，恰似一隻追趕山中獵物的獵犬，自己尚且不能了悟，如何能為人師？因為他們時時刻刻都追求寂靜，只求快速往生快速死亡，不知道情識沉溺於有為之法，反而認為這是奇特之處。所以古人說：『兔子住在月宮，白鷺棲息在雪白的巢穴。』被這些景象換掉了眼睛，墮入大功之中，即使想要轉身，才能看見剎塵般的受用，免於滯留在孤立虛無的境地。』大眾認為如何才是正確的呢？（是鑊湯爐炭，馬面牛頭）。』
涌泉景欣禪師（石霜禪師的諸位法嗣）
臺州涌泉景欣禪師，是泉州人。自從得到石霜禪師的開示后，便駐錫在涌泉寺。強德和另外一位禪客，在路途中看見禪師騎著牛，不認識他，忽然說：『蹄和角非常分明，可惜騎牛的人沒有鑑別能力。』禪師催牛離開了。強德在樹下休息煎茶，禪師回來，下牛問道：『兩位禪客剛從哪裡來？』強德說：『那邊。』禪師說：『那邊的事情怎麼樣？』強德提起茶盞。禪師說：『這還是這邊的事情，那邊的事情怎麼樣？』強德無言以對。禪師說：『不要說騎牛的人沒有鑑別能力。』好！』 English version: Xingyun: In general, for a Dharma seat that fulfills its duty, the elbows and arms should be strong enough; without strength, one cannot weigh the teachings of the Buddhas and Patriarchs. The claws and teeth should be sharp enough; without sharpness, one cannot enlighten humans and devas (gods). Look at when Zen Master Shishuang passed away, the head seat and attendant each contributed their efforts to uphold Zen Master Shishuang's teachings. It was truly unprecedented and rarely seen throughout history.
If you want to discern the origin and end, please each break your bows and arrows, overturn the targets, and come to see this old monk.
Zen Master Jingshan Gao said: 'Two iron hammers without holes, one of which is the heaviest.'
Zen Master Chushi Qi said: 'The head seat dies sitting and dies standing. The attendant speaks of the yellow path and the black path. The intention of the former teacher lies in the hook's head. One must believe that there is straightness within the curve. If one were under the Linji (Rinzai) school, who would receive the thirty blows? Whoever speaks of right and wrong is the one who creates right and wrong.'
Zen Master Tianqi Rui said: 'At that time, if one had waited for Zen Master Jiufeng to finish speaking and then answered him, what was the hurry? Let him serve on the left and right, not daring to disobey. Yet, he does not act in a lively manner, resembling a hunting dog chasing prey in the mountains. He cannot even understand himself, how can he be a teacher to others? Because they seek tranquility at all times, only seeking quick rebirth and quick death, not knowing that being immersed in conditioned dharmas (phenomena) is mistakenly considered extraordinary. Therefore, the ancients said: 'The rabbit dwells in the moon palace, the egret rests in the snowy nest.' Their eyes are replaced by these sights, falling into great effort. Even if they want to turn around, they can only see the enjoyment of dust-like moments, avoiding being stuck in isolated emptiness.' What do you, the assembly, think is correct? (It is the cauldron of boiling water, the charcoal furnace, the horse-faced and ox-headed demons).
Zen Master Yongquan Jingxin (a Dharma successor of Shishuang)
Zen Master Yongquan Jingxin of Taizhou was from Quanzhou. Since receiving enlightenment from Zen Master Shishuang, he resided at Yongquan Temple. Two Chan travelers, Qiang De and another, saw the Zen master riding an ox on the road. Not recognizing him, they suddenly said: 'The hooves and horns are very clear, but it's a pity the rider has no discernment.' The Zen master urged the ox away. Qiang De rested under a tree to brew tea. The Zen master returned, dismounted the ox, and asked: 'Where have you two Chan travelers just come from?' Qiang De said: 'From over there.' The Zen master said: 'How are things over there?' Qiang De raised the teacup. The Zen master said: 'This is still a matter of this side. How are things over there?' Qiang De was speechless. The Zen master said: 'Don't say the rider has no discernment. Good!'
【English Translation】 Xingyun: In general, for a Dharma seat that fulfills its duty, the elbows and arms should be strong enough; without strength, one cannot weigh the teachings of the Buddhas and Patriarchs. The claws and teeth should be sharp enough; without sharpness, one cannot enlighten humans and devas (gods). Look at when Zen Master Shishuang passed away, the head seat and attendant each contributed their efforts to uphold Zen Master Shishuang's teachings. It was truly unprecedented and rarely seen throughout history. If you want to discern the origin and end, please each break your bows and arrows, overturn the targets, and come to see this old monk. Zen Master Jingshan Gao said: 'Two iron hammers without holes, one of which is the heaviest.' Zen Master Chushi Qi said: 'The head seat dies sitting and dies standing. The attendant speaks of the yellow path and the black path. The intention of the former teacher lies in the hook's head. One must believe that there is straightness within the curve. If one were under the Linji (Rinzai) school, who would receive the thirty blows? Whoever speaks of right and wrong is the one who creates right and wrong.' Zen Master Tianqi Rui said: 'At that time, if one had waited for Zen Master Jiufeng to finish speaking and then answered him, what was the hurry? Let him serve on the left and right, not daring to disobey. Yet, he does not act in a lively manner, resembling a hunting dog chasing prey in the mountains. He cannot even understand himself, how can he be a teacher to others? Because they seek tranquility at all times, only seeking quick rebirth and quick death, not knowing that being immersed in conditioned dharmas (phenomena) is mistakenly considered extraordinary. Therefore, the ancients said: 'The rabbit dwells in the moon palace, the egret rests in the snowy nest.' Their eyes are replaced by these sights, falling into great effort. Even if they want to turn around, they can only see the enjoyment of dust-like moments, avoiding being stuck in isolated emptiness.' What do you, the assembly, think is correct? (It is the cauldron of boiling water, the charcoal furnace, the horse-faced and ox-headed demons).' Zen Master Yongquan Jingxin (a Dharma successor of Shishuang) Zen Master Yongquan Jingxin of Taizhou was from Quanzhou. Since receiving enlightenment from Zen Master Shishuang, he resided at Yongquan Temple. Two Chan travelers, Qiang De and another, saw the Zen master riding an ox on the road. Not recognizing him, they suddenly said: 'The hooves and horns are very clear, but it's a pity the rider has no discernment.' The Zen master urged the ox away. Qiang De rested under a tree to brew tea. The Zen master returned, dismounted the ox, and asked: 'Where have you two Chan travelers just come from?' Qiang De said: 'From over there.' The Zen master said: 'How are things over there?' Qiang De raised the teacup. The Zen master said: 'This is still a matter of this side. How are things over there?' Qiang De was speechless. The Zen master said: 'Don't say the rider has no discernment. Good!'
(保寧勇代師。指參隨人云。歸到山中。分明舉似)。
云蓋志元禪師(石霜諸法嗣)
潭州云蓋山志元圓凈禪師。遊方時。問云居曰。志元不奈何時如何。云居曰。祇為阇黎功力不到。師不禮拜。直造石霜。亦如前問。石霜曰。非但阇黎。老僧亦不奈何。師曰。和尚為甚麼不奈何。石霜曰。老僧若奈何。拈過汝不奈何。師便禮拜。僧問石霜。萬戶俱閉即不問。萬戶俱開時如何。石霜曰。堂中事作么生。僧無對。經半年。方始下一轉語曰。無人接得渠。石霜曰。道即太煞道。祇道得八成。曰和尚又且如何。石霜曰。無人識得渠。師知乃禮拜乞為舉。石霜不肯。師乃抱石霜。上方丈曰。和尚若不道。打和尚去在。石霜曰。得在。師頻禮拜。石霜曰。無人識得渠。師于言下頓省(翠巖芝云。先行不到。末後太過 天童覺云。穩密田地。忌墮功勛。貼肉衣裳。會須脫去。寰中辨的。量外之機。須仔細始得。同中之異。灼然尚帶依俙。異中之同。直是難臻妙極。還知石霜父子轉側處么。燭曉玉人初夢破。夜寒青女未登機)○潭州道正。表聞馬王。乞師論義。王請師上殿相見。茶罷。師就王乞劍。師握劍問道正曰。你本教中道。恍恍惚惚。其中有物。是何物。杳杳冥冥。其中有精。是何精。道得不斬。道不得即斬。
【現代漢語翻譯】 現代漢語譯本：（保寧勇代禪師，指著身邊的侍者說：『回到山中，要明白地告訴他們』）。
云蓋志元禪師（石霜的諸位法嗣之一）
潭州云蓋山志元圓凈禪師，遊方參學時，問云居禪師：『志元對無可奈何之事，該如何是好？』云居禪師說：『只因爲你的功力還不到家。』志元禪師沒有禮拜，直接去拜訪石霜禪師，也像之前一樣發問。石霜禪師說：『不只是你，老僧我也無可奈何。』志元禪師問：『和尚為什麼無可奈何？』石霜禪師說：『老僧如果能奈何，就越過你的無可奈何了。』志元禪師於是禮拜。有僧人問石霜禪師：『萬戶都關閉的情況暫且不問，萬戶都打開時如何？』石霜禪師說：『堂中的事怎麼樣了？』僧人無言以對。過了半年，才說出一句轉語：『沒有人能接得住他。』石霜禪師說：『說得太過了，只說對了八成。』僧人說：『和尚您又如何呢？』石霜禪師說：『沒有人能認識他。』志元禪師明白后，便禮拜請求石霜禪師為他開示。石霜禪師不肯。志元禪師於是抱住石霜禪師，上到方丈室說：『和尚如果不說，我就要打和尚了。』石霜禪師說：『可以，可以。』志元禪師頻頻禮拜。石霜禪師說：『沒有人能認識他。』志元禪師在言下頓悟。（翠巖芝禪師說：『先行不到，末後太過。』天童覺禪師說：『穩密的田地，最忌諱落入功勛。貼身的衣裳，一定要脫去。寰宇中辨別，量外的玄機，必須仔細才能得到。相同中的不同，顯然還帶著依稀。不同中的相同，實在是難以達到妙極。還知道石霜父子輾轉變化之處嗎？就像蠟燭照亮時，玉人初醒，夜寒時，青女還未開始紡織。』）
潭州道正，上表稟告馬王，請求與志元禪師論義。馬王請志元禪師上殿相見。茶喝完后，志元禪師就向馬王要劍。志元禪師握著劍問道正：『你本教中說，『恍恍惚惚，其中有物』，是什麼物？『杳杳冥冥，其中有精』，是什麼精？說得出來就不斬你，說不出來就斬你。』
【English Translation】 English version: (Baoning Yongdai (保寧勇代) Zen Master, pointing to the attendant beside him, said, 'When you return to the mountain, clearly tell them this.')
Yun Gai Zhiyuan (云蓋志元) Zen Master (one of Shishuang's (石霜) Dharma heirs)
Zhiyuan Yuanjing (志元圓凈) Zen Master of Yun Gai Mountain (云蓋山) in Tanzhou (潭州), while traveling to study, asked Yunju (云居) Zen Master, 'Zhiyuan (志元) is helpless in the face of helplessness; what should be done?' Yunju (云居) Zen Master said, 'It is only because your effort has not reached the point.' Zhiyuan (志元) Zen Master did not bow but went directly to visit Shishuang (石霜) Zen Master, asking the same question as before. Shishuang (石霜) Zen Master said, 'Not only you, but this old monk is also helpless.' Zhiyuan (志元) Zen Master asked, 'Why is the Master helpless?' Shishuang (石霜) Zen Master said, 'If this old monk could do something about it, I would have surpassed your helplessness.' Zhiyuan (志元) Zen Master then bowed. A monk asked Shishuang (石霜) Zen Master, 'The situation of ten thousand doors being closed is not asked for now, but what about when ten thousand doors are open?' Shishuang (石霜) Zen Master said, 'What is happening in the hall?' The monk was speechless. After half a year, he finally offered a turning phrase, 'No one can catch him.' Shishuang (石霜) Zen Master said, 'That's too much said; you've only said eighty percent of it.' The monk said, 'What about you, Master?' Shishuang (石霜) Zen Master said, 'No one can recognize him.' Zhiyuan (志元) Zen Master understood and bowed, requesting Shishuang (石霜) Zen Master to explain it to him. Shishuang (石霜) Zen Master refused. Zhiyuan (志元) Zen Master then embraced Shishuang (石霜) Zen Master and went to the abbot's room, saying, 'If the Master doesn't speak, I will hit the Master.' Shishuang (石霜) Zen Master said, 'Alright, alright.' Zhiyuan (志元) Zen Master bowed repeatedly. Shishuang (石霜) Zen Master said, 'No one can recognize him.' Zhiyuan (志元) Zen Master had a sudden enlightenment upon hearing these words. (Cuiyan Zhi (翠巖芝) Zen Master said, 'Going ahead is not enough; the end is too much.' Tiantong Jue (天童覺) Zen Master said, 'In a secure and secret field, one should avoid falling into merit. The clothes closest to the skin must be taken off. Discriminating within the universe, the mechanism beyond measure, must be carefully obtained. The difference within the same still carries a trace of vagueness. The sameness within the different is truly difficult to reach the ultimate. Do you know the turning points of Shishuang (石霜) and his son? It's like a jade person waking up for the first time when the candle shines, and the Green Maiden (青女) has not yet started weaving when the night is cold.')
Daozheng (道正) of Tanzhou (潭州) submitted a memorial to King Ma (馬王), requesting to debate with Zhiyuan (志元) Zen Master. King Ma (馬王) invited Zhiyuan (志元) Zen Master to the palace hall to meet him. After tea, Zhiyuan (志元) Zen Master asked King Ma (馬王) for a sword. Zhiyuan (志元) Zen Master, holding the sword, asked Daozheng (道正), 'In your original teaching, it says, 'In a daze and confusion, there is something within.' What is that thing? 'In a dim and obscure state, there is essence within.' What is that essence? If you can say it, I won't cut you; if you can't say it, I will cut you.'
道正茫然。便禮拜懺悔。師謂王曰。還識此人否。王曰識。師曰是誰。王曰道正。師曰不是。其道若正。合對得臣僧。此祇是個無主孤魂。因茲道士。更不紛紜。
覆船洪薦禪師(石霜諸法嗣)
福州覆船山洪薦禪師。道吾問。久向和尚會禪。是否。師曰。蒼天蒼天。道吾近前掩師口曰。低聲低聲。師與一掌。道吾曰。蒼天蒼天。師把住曰。得恁么無禮。道吾卻與一掌。師曰。老僧罪過。道吾拂袖便行。師呵呵大笑曰。早知如是。不見如是○僧參。師便作起勢。僧便出。師曰。阇黎且來人事。僧回作抽坐具勢。師卻歸方丈。僧曰。蒼天蒼天。師曰。龍頭蛇尾。僧近前叉手立。師曰。敗將投王。不存性命。
鳳翔石柱禪師(石霜諸法嗣)
鳳翔府石柱禪師。遊方時。到洞山。時虔和尚垂語曰。有四種人。一人說過佛祖。一步行不得。一人行過佛祖。一句說不得。一人說得行得。一人說不得行不得。阿那個是其人。師出衆曰。一人說過佛祖行不得者。祇是無舌不許行。一人行過佛祖。一句說不得者。祇是無足不許說。一人說得行得者。祇是涵蓋相稱。一人說不得行不得者。如斷命求活。此是石女兒。披枷帶鎖。洞山曰。阇黎分上作么生。師曰。該通分上。卓卓寧彰。洞山曰。祇如海上明公秀。又
【現代漢語翻譯】 現代漢語譯本 道正茫然不知所措，於是禮拜懺悔。禪師對國王說：『你還認識這個人嗎？』國王說：『認識，他是道正。』禪師說：『不對。如果他的道是正的，就應該能對答出臣僧的問題。這只是一個無主的孤魂。』因此，道士不再爭辯。
覆船洪薦禪師（石霜諸法嗣）
福州覆船山洪薦禪師。道吾問：『早就聽說和尚精通禪，是這樣嗎？』禪師說：『蒼天啊蒼天。』道吾走上前摀住禪師的嘴說：『小聲點小聲點。』禪師打了他一掌。道吾說：『蒼天啊蒼天。』禪師抓住他說：『竟然如此無禮！』道吾反過來打了他一掌。禪師說：『老僧的罪過。』道吾拂袖而去。禪師哈哈大笑說：『早知道是這樣，不見得就是這樣。』有僧人蔘拜。禪師立刻做出起身的姿勢。僧人便出去了。禪師說：『阇黎（梵語，意為弟子）且慢，還有人事。』僧人回來做出抽坐具的姿勢。禪師卻回方丈了。僧人說：『蒼天啊蒼天。』禪師說：『龍頭蛇尾。』僧人走上前叉手站立。禪師說：『敗將投降，不顧性命。』
鳳翔石柱禪師（石霜諸法嗣）
鳳翔府石柱禪師。遊方時，來到洞山。當時虔和尚開示說：『有四種人。一種人說過佛祖，一步也走不得。一種人走過佛祖，一句話也說不得。一種人說得也行得。一種人說不得也行不得。哪一個是真正的人呢？』禪師從人群中走出說：『一種人說過佛祖卻走不得的，只是因為沒有舌頭不允許行走。一種人走過佛祖卻說不得的，只是因為沒有腳不允許說話。一種人說得也行得的，只是涵蓋相稱。一種人說不得也行不得的，如同斷命求活，這是石女兒，披枷帶鎖。』洞山說：『阇黎（梵語，意為弟子）你又怎麼看？』禪師說：『該通之處，卓卓分明。』洞山說：『比如海上明公秀，又怎麼樣？』
【English Translation】 English version Daozheng was at a loss. Then he bowed and repented. The master said to the king, 'Do you recognize this person?' The king said, 'I recognize him. It's Daozheng.' The master said, 'That's not right. If his Dao were correct, he should be able to answer the monk's questions. This is just a homeless, wandering soul.' Because of this, the Taoist no longer argued.
Zen Master Fuchuan Hongjian (Successor of the Shishuang Dharma Lineage)
Zen Master Hongjian of Fuchuan Mountain in Fuzhou. Daowu asked, 'I have long heard that the abbot is proficient in Zen. Is this true?' The master said, 'Oh heavens, oh heavens.' Daowu stepped forward and covered the master's mouth, saying, 'Keep it down, keep it down.' The master slapped him. Daowu said, 'Oh heavens, oh heavens.' The master grabbed him and said, 'How can you be so rude!' Daowu slapped him in return. The master said, 'This old monk is at fault.' Daowu flicked his sleeves and left. The master laughed loudly, saying, 'I knew it would be like this. Not seeing it is like this.' A monk came to pay respects. The master immediately made a gesture of getting up. The monk then left. The master said, 'Upasaka (Sanskrit term for disciple), wait a moment, there is still business to attend to.' The monk returned and made a gesture of pulling out his sitting mat. The master then returned to his abbot's quarters. The monk said, 'Oh heavens, oh heavens.' The master said, 'Dragon's head, snake's tail.' The monk stepped forward and stood with his hands clasped. The master said, 'A defeated general surrenders, disregarding his life.'
Zen Master Shizhu of Fengxiang (Successor of the Shishuang Dharma Lineage)
Zen Master Shizhu of Fengxiang Prefecture. When traveling, he arrived at Dongshan. At that time, Venerable Qian gave a teaching, saying, 'There are four kinds of people. One person speaks about the Buddhas and Patriarchs, but cannot take a single step. One person walks past the Buddhas and Patriarchs, but cannot say a single word. One person can speak and act. One person can neither speak nor act. Which one is the true person?' The master stepped out from the crowd and said, 'The one who speaks about the Buddhas and Patriarchs but cannot walk, is simply because he has no tongue and is not allowed to walk. The one who walks past the Buddhas and Patriarchs but cannot speak, is simply because he has no feet and is not allowed to speak. The one who can speak and act, is simply like a box and its lid matching perfectly. The one who can neither speak nor act, is like seeking life after being sentenced to death; this is a stone woman, wearing cangues and chains.' Dongshan said, 'Upasaka (Sanskrit term for disciple), what is your view on this?' The master said, 'Where it should be understood, it is clearly and distinctly revealed.' Dongshan said, 'For example, what about Minggong Xiu of the sea?'
作么生。師曰。幻人相逢。拊掌呵呵。
龍湖普聞禪師(石霜諸法嗣)
邵武軍龍湖普聞禪師。唐僖宗太子也。幼不茹葷。長無經世意。僖宗鍾愛之。然百計陶寫。終不能回。中和初。僖宗幸蜀。師斷髮逸游。人無知者。造石霜問曰。祖師別傳事。肯以相付乎。石霜曰。莫謗祖師。師曰。天下宗旨盛大。豈妄為之邪。石霜曰。是實事那。師曰。師意如何。石霜曰。待案山點頭。即向汝道。師于言下頓省。
張拙秀才(石霜諸法嗣)
張拙秀才因禪月大師。指參石霜。石霜問。秀才何姓。曰姓張名拙。石霜曰。覓巧尚不可得。拙自何來。公忽有省。乃呈偈曰。光明寂照遍河沙。凡聖含靈共我家。一念不生全體現。六根才動被云遮。斷除煩惱重增病。趣向真如亦是邪。隨順世緣無掛礙。涅槃生死等空花。
洛浦元安禪師(夾山會法嗣)
澧州洛浦山元安禪師。鳳翔麟遊人也。問道臨濟。后為侍者。臨濟嘗對眾美之曰。臨濟門下一隻箭。誰敢當鋒。師蒙印可。自謂已足。一日侍立次。有座主參臨濟。臨濟問。有一人。於三乘十二分教明得。有一人。不於三乘十二分教明得。且道。此二人是同是別。座主曰。明得即同。明不得即別。師曰。這裡是甚麼所在。說同說別。臨濟顧師曰。汝又
【現代漢語翻譯】 作么生（如何）。師曰（石霜禪師說）。幻人相逢。拊掌呵呵（比喻虛幻的人相遇，互相嘲笑）。
龍湖普聞禪師(石霜諸法嗣)
邵武軍龍湖普聞禪師，是唐僖宗（唐朝皇帝李儇，873年-888年在位）的太子。從小不吃葷腥，長大后也沒有治理國家的意願。唐僖宗非常寵愛他，想盡辦法改變他，最終也沒能如願。中和（唐僖宗年號，881年-885年）初年，唐僖宗前往蜀地避難，普聞禪師剃髮后四處遊歷，沒有人知道他的身份。他來到石霜禪師處問道：『祖師別傳的事，肯傳授給我嗎？』石霜禪師說：『不要誹謗祖師。』普聞禪師說：『天下禪宗宗旨如此盛大，難道是虛妄的嗎？』石霜禪師說：『這是真實的事嗎？』普聞禪師說：『禪師您意下如何？』石霜禪師說：『等案山點頭，我就告訴你。』普聞禪師聽后當即頓悟。
張拙秀才(石霜諸法嗣)
張拙秀才通過禪月大師的介紹，去參拜石霜禪師。石霜禪師問：『秀才你姓什麼？』張拙回答說：『姓張名拙。』石霜禪師說：『尋找巧都找不到，拙從何而來？』張拙忽然有所領悟，於是呈上一首偈語說：『光明寂照遍河沙，凡聖含靈共我家。一念不生全體現，六根才動被云遮。斷除煩惱重增病，趣向真如亦是邪。隨順世緣無掛礙，涅槃生死等空花。』
洛浦元安禪師(夾山會法嗣)
澧州洛浦山元安禪師，是鳳翔麟遊人。他向臨濟禪師問道，後來做了臨濟禪師的侍者。臨濟禪師曾經當著眾人讚美他說：『臨濟門下的一支箭，誰敢當其鋒芒？』元安禪師得到臨濟禪師的認可，自認為已經足夠了。一天，元安禪師侍立在臨濟禪師身旁，有位座主來參拜臨濟禪師。臨濟禪師問道：『有一個人，對於三乘十二分教義理通達明白；有一個人，對於三乘十二分教義理不明白。那麼，這兩個人是相同還是不同？』座主回答說：『明白就相同，不明白就不同。』元安禪師說：『這裡是什麼地方，還說相同不同？』臨濟禪師回頭看著元安禪師說：『你又』
【English Translation】 What is it? The Master (Shishuang Chanshi) said: 'Illusory people meet, clapping their hands and laughing heartily (a metaphor for illusory people meeting and mocking each other).'
Zen Master Longhu Puwen (Successor of Shishuang's Dharma Lineage)
Zen Master Longhu Puwen of Shaowu Army was a prince of Emperor Xizong of Tang (Emperor Li Xuan of the Tang Dynasty, reigned 873-888 AD). He did not eat meat from a young age and had no intention of governing the country when he grew up. Emperor Xizong loved him very much and tried every means to change him, but ultimately failed. In the early years of Zhonghe (era name of Emperor Xizong, 881-885 AD), Emperor Xizong went to Shu to take refuge. Zen Master Puwen shaved his head and traveled around, and no one knew his identity. He went to Shishuang and asked: 'Are you willing to pass on the special transmission of the Patriarch?' Shishuang said: 'Do not slander the Patriarch.' Puwen said: 'The tenets of the Zen school are so grand, how can they be false?' Shishuang said: 'Is this a real thing?' Puwen said: 'What is the Master's intention?' Shishuang said: 'When Anshan nods, I will tell you.' Zen Master Puwen had a sudden enlightenment upon hearing this.
Scholar Zhang Zhuo (Successor of Shishuang's Dharma Lineage)
Scholar Zhang Zhuo, through the introduction of Zen Master Chanyue, went to pay homage to Shishuang. Shishuang asked: 'What is the scholar's surname?' Zhang Zhuo replied: 'My surname is Zhang, and my name is Zhuo (clumsy).' Shishuang said: 'It is impossible to find skill, where does clumsiness come from?' Zhang Zhuo suddenly had some understanding, so he presented a verse saying: 'The light of stillness shines throughout the Ganges sands, all sentient beings, both ordinary and holy, share my home. When a single thought does not arise, the whole is revealed; when the six senses move, they are covered by clouds. Cutting off afflictions only increases illness; pursuing Suchness is also evil. Following worldly conditions without hindrance, Nirvana and birth-death are like empty flowers.'
Zen Master Luopu Yuan'an (Successor of Jiashan's Dharma Lineage)
Zen Master Yuan'an of Luopu Mountain in Lizhou was a native of Lin'you, Fengxiang. He asked Zen Master Linji, and later became Linji's attendant. Zen Master Linji once praised him in front of everyone, saying: 'An arrow from Linji's gate, who dares to stand against its sharpness?' Zen Master Yuan'an was recognized by Zen Master Linji and thought he was already sufficient. One day, Zen Master Yuan'an was standing beside Zen Master Linji when a lecturer came to pay homage to Zen Master Linji. Zen Master Linji asked: 'There is a person who understands the teachings of the Three Vehicles and Twelve Divisions; there is a person who does not understand the teachings of the Three Vehicles and Twelve Divisions. Then, are these two people the same or different?' The lecturer replied: 'Understanding is the same, not understanding is different.' Zen Master Yuan'an said: 'What place is this, still talking about same and different?' Zen Master Linji turned to look at Zen Master Yuan'an and said: 'You again'
作么生。師便喝。臨濟送座主回。問師。汝豈不是適來喝老僧者。師曰是。臨濟便打。師后辭臨濟。臨濟問。甚麼處去。師曰。南方去。臨濟以拄杖畫一畫曰。過得這個便去。師乃喝。臨濟便打。師作禮而去。臨濟明日昇堂曰。臨濟門下。有個赤梢鯉魚。搖頭擺尾。向南方去。不知向誰家齏甕里淹殺。師遊歷罷。直往夾山卓庵。經年不訪夾山。夾山乃修書。令僧馳往。師接得便坐。卻再展手索。僧無對。師便打曰。歸去舉似和尚。僧回舉似。夾山曰。這僧若開書。三日內必來。若不開書。斯人救不得也。師果三日後至。見夾山不禮拜。乃當面叉手而立。夾山曰。雞棲鳳巢。非其同類。出去。師曰。自遠趨風。請師一接。夾山曰。目前無阇黎。此間無老僧。師便喝。夾山曰。住住。且莫草草匆匆。云月是同。溪山各異。截斷天下人舌頭。即不無阇黎。爭教無舌人解語。師佇思。夾山便打。因茲服膺(興化獎云。但知作佛。愁什麼眾生 雪竇顯云。這漢可悲可痛。鈍置他。臨濟。他既云月是同。我亦溪山各異。說什麼無舌人不解語。以坐具劈口便摵。夾山若是個知方漢。必然明窗下安排 五祖戒。出洛浦語云。更說道理看。便出去 大陽玄代云。也要和尚證明 昭覺勤云。雪竇雖是賊過後張弓。不妨與臨濟雪屈。若仔細檢
【現代漢語翻譯】 現代漢語譯本 怎麼生（如何是好）？ 師父便大喝一聲。臨濟（人名，禪宗大師）送座主（對僧人的尊稱）回去，問師父：『你豈不是剛才呵斥老僧的人？』 師父說：『是。』 臨濟便打。師父後來向臨濟辭行。臨濟問：『什麼地方去？』 師父說：『南方去。』 臨濟用拄杖畫了一下說：『過得了這個再去。』 師父便大喝一聲。臨濟便打。師父作揖而去。臨濟第二天升堂說：『臨濟門下，有個赤梢鯉魚，搖頭擺尾，向南方去，不知向誰家鹹菜罈子里淹死。』 師父遊歷完畢，直接前往夾山（地名）搭了個茅庵，一年都不去拜訪夾山。夾山於是寫了封信，讓僧人送去。師父接過信便坐下，又再次伸手索要東西。僧人無言以對。師父便打了一下說：『回去告訴和尚。』 僧人回去稟告。夾山說：『這僧人如果打開信，三天內必定會來。如果不打開信，這人就沒救了。』 師父果然三天後到達，見到夾山不禮拜，而是當面叉手而立。夾山說：『雞棲息在鳳凰的窩裡，不是同類，出去。』 師父說：『從遠方趕來，請師父接引。』 夾山說：『目前沒有阇黎（梵語，意為弟子），這裡沒有老僧。』 師父便大喝一聲。夾山說：『住住，且莫草草匆匆，云月是相同的，溪山各有不同。截斷天下人的舌頭，也不是沒有阇黎，怎麼教沒有舌頭的人說話？』 師父佇立思考。夾山便打了一下。因此心悅誠服。（興化獎說：『只知道作佛，愁什麼眾生？』 雪竇顯說：『這漢可悲可痛，鈍置了他。臨濟。他既說云月是同，我也溪山各異。說什麼無舌人不解語，用坐具劈口便摵。夾山如果是個知方漢，必然明窗下安排。』 五祖戒，出洛浦語說：『更說道理看，便出去。』 大陽玄代替他說：『也要和尚證明。』 昭覺勤說：『雪竇雖是賊過後張弓，不妨與臨濟雪屈。若仔細檢查』
【English Translation】 English version What to do? The master then shouted. Linji (name of a Zen master) sent the abbot back and asked the master, 'Aren't you the one who just scolded the old monk?' The master said, 'Yes.' Linji then struck him. Later, the master bid farewell to Linji. Linji asked, 'Where are you going?' The master said, 'Going south.' Linji drew a line with his staff and said, 'Go after you pass this.' The master then shouted. Linji then struck him. The master bowed and left. The next day, Linji ascended the platform and said, 'Under Linji's gate, there is a red-tailed carp, wagging its head and tail, going south. I wonder who will pickle it to death in their pickle jar.' After finishing his travels, the master went straight to Jiashan (name of a place) and built a hut, not visiting Jiashan for a year. Jiashan then wrote a letter and had a monk deliver it. The master took the letter and sat down, then reached out again to ask for something. The monk had nothing to say. The master then struck him and said, 'Go back and tell the abbot.' The monk returned and reported. Jiashan said, 'If this monk opens the letter, he will definitely come within three days. If he doesn't open the letter, this person is beyond saving.' The master indeed arrived three days later, and upon seeing Jiashan, he did not bow but stood with his hands clasped in front of him. Jiashan said, 'A chicken roosting in a phoenix's nest is not of the same kind. Get out.' The master said, 'Having come from afar, I ask the master to receive me.' Jiashan said, 'There is no acharya (Sanskrit term for disciple) here, and there is no old monk here.' The master then shouted. Jiashan said, 'Stop, stop, don't be so hasty. The clouds and moon are the same, but the streams and mountains are different. Even if you cut off the tongues of everyone in the world, it's not that there are no acharyas. How can you teach a person without a tongue to speak?' The master stood in thought. Jiashan then struck him. Because of this, he submitted wholeheartedly. (Xinghua Jiang said, 'Only knowing how to become a Buddha, what are you worrying about sentient beings for?' Xuedou Xian said, 'This man is pitiable and regrettable, Linji has dulled him. He already said the clouds and moon are the same, and I also said the streams and mountains are different. What are you saying about a person without a tongue not being able to speak? He should be slapped in the face with a sitting mat. If Jiashan were a knowledgeable man, he would have arranged it under a bright window.' Wuzu Jie, speaking in the style of Luopu, said, 'Try to reason further, then leave.' Dayang Xuan said on his behalf, 'The abbot also needs to prove it.' Zhaojue Qin said, 'Although Xuedou is drawing his bow after the thief has passed, it doesn't hurt to clear Linji's name. If you examine closely')
點將來。令行一半。儻若擔荷正法眼藏。待伊道爭教無舌人解語。便與掀倒禪床。喝散大眾。更待什麼明窗下安排。剔起便行。直饒機如掣電。眼似流星。辯瀉懸河。也卒著手腳不得。且道。譊訛在甚麼處。乃云險)○師問夾山。佛魔不到處。如何體會。夾山曰。燭明千里像。闇室老僧迷。又問。朝陽已升。夜月不現時如何。夾山曰。龍銜海珠。游魚不顧○夾山將示滅。垂語曰。石頭一枝。看看即滅矣。師曰不然。夾山曰。何也。師曰。他家自有青山在。夾山曰。茍如是。即吾宗不墜矣○問僧。近離甚處。曰荊南。師曰。有一人與么去。還逢么。曰不逢。師曰。為甚不逢。曰若逢即頭粉碎。師曰。阇黎三寸甚密。雲門于江西見其僧。乃問。還有此語否。曰是。雲門曰。洛浦倒退三千里○上堂。孫臏收鋪去也。有卜者出來。僧曰。請和尚卜。師曰。汝家爺死。僧無對(法眼益。代拊掌三下 徑山杲云。這僧沒興。死卻爺。又被他人拊掌。信知禍不單行。福無雙至。然洛浦善卜。法眼善斷。若仔細思量爻象吉兇。二老一時漏逗。既佔得火風鼎卦。何故斷作地火明夷。雲門卻不然。驀拈拄杖云。孫臏門下。死卻即罷。連卓三下云。會么。內屬艮宮。再求外象。又卓三下云。千靈萬聖。萬聖千靈。莫順人情。復卓一下云。吉兇
【現代漢語翻譯】 現代漢語譯本： 點將開始。命令執行了一半。如果有人能夠承擔起正法眼藏（指佛法的精髓），等他說出如何讓不會說話的人開口說話，就掀翻他的禪床，驅散大眾。還等待什麼在明亮的窗下安排？立刻行動。即使機智如閃電，眼光如流星，辯才如懸河，也無法下手。那麼，喧鬧在哪裡呢？（師父）說：危險！ （師父）問夾山（禪師名）：佛和魔都無法到達的地方，如何體會？夾山說：『燭光照亮千里景象，黑暗的房間里老和尚迷路。』又問：『朝陽已經升起，夜月不再出現時如何？』夾山說：『龍含著海珠，游魚不看。』 夾山將要示寂（圓寂，去世），留下遺言說：『石頭宗這一支，眼看就要滅亡了。』（師父）說：『不然。』夾山說：『為什麼？』（師父）說：『他家自有青山在。』夾山說：『如果這樣，那麼我的宗派就不會衰落了。』 （師父）問僧人：『最近從哪裡來？』答：『荊南。』（師父）說：『有一個人這樣去了，遇到了嗎？』答：『沒遇到。』（師父）說：『為什麼沒遇到？』答：『如果遇到就頭粉碎。』（師父）說：『阇黎（和尚）的三寸（指口舌）很嚴密。』雲門（禪師名）在江西見到那個僧人，就問：『還有這句話嗎？』答：『是。』雲門說：『洛浦倒退三千里。』 （師父）上堂說法。『孫臏（戰國時期軍事家）收攤走了。』有個算命先生出來。僧人說：『請和尚算一卦。』（師父）說：『你家父親死了。』僧人無言以對。（法眼益（禪師名）代替拍掌三下）。徑山杲（禪師名）說：『這僧人沒興致，死了父親，又被他人拍掌，真是禍不單行，福無雙至。然而洛浦善於占卜，法眼善於判斷。如果仔細思量爻象吉兇，兩位老人都一時失誤。既然佔得火風鼎卦，為什麼斷作地火明夷？雲門卻不然，立刻拿起拄杖說：孫臏門下，死了就算了。』連敲三下說：『會嗎？內屬艮宮，再求外象。』又敲三下說：『千靈萬聖，萬聖千靈，莫順人情。』又敲一下說：『吉兇。』
【English Translation】 English version: The roll call begins. The order is half-executed. If one can shoulder the True Dharma Eye Treasury (the essence of Buddha's teachings), wait for him to say how to make a tongueless person speak. Then overturn his Zen bed and disperse the crowd. What are you waiting for to arrange under a bright window? Act immediately. Even if one's wit is like lightning, one's eyes like shooting stars, and one's eloquence like a cascading river, it is still impossible to lay hands on it. Then, where is the clamor? (The master) said: Dangerous! (The master) asked Jiashan (a Zen master): How to experience the place where neither Buddha nor demon can reach? Jiashan said: 'Candlelight illuminates thousands of miles, an old monk is lost in a dark room.' He also asked: 'When the morning sun has risen and the night moon no longer appears, what then?' Jiashan said: 'The dragon holds a sea pearl, and the swimming fish does not look at it.' Jiashan was about to enter parinirvana (pass away), leaving a last word saying: 'The Stone lineage is about to perish.' (The master) said: 'Not so.' Jiashan said: 'Why?' (The master) said: 'His family has its own green mountains.' Jiashan said: 'If so, then my sect will not decline.' (The master) asked a monk: 'Where did you come from recently?' He replied: 'Jingnan.' (The master) said: 'Did you meet someone who went that way?' He replied: 'No.' (The master) said: 'Why not?' He replied: 'If I had met him, my head would be crushed.' (The master) said: 'The Ajari (monk)'s three inches (tongue) are very tight.' Yunmen (a Zen master) met that monk in Jiangxi and asked: 'Is there still this saying?' He replied: 'Yes.' Yunmen said: 'Luopu retreated three thousand miles.' (The master) ascended the hall to preach. 'Sun Bin (a military strategist of the Warring States period) has closed his stall.' A fortune teller came out. A monk said: 'Please, Master, tell a fortune.' (The master) said: 'Your father is dead.' The monk was speechless. (Fayan Yi (a Zen master) clapped his hands three times in his place). Jingshan Gao (a Zen master) said: 'This monk has no interest, his father died, and he was clapped by others, truly misfortune does not come singly, and blessings do not come in pairs. However, Luopu is good at divination, and Fayan is good at judgment. If you carefully consider the auspiciousness and inauspiciousness of the hexagrams, the two old men made mistakes at the same time. Since the Fire Wind Ding hexagram was obtained, why was it judged as the Earth Fire Mingyi? Yunmen was not like that, he immediately picked up his staff and said: Sun Bin's disciples, it's over if they die.' He knocked three times and said: 'Do you understand? The inner belongs to the Gen palace, and then seek the outer image.' He knocked three more times and said: 'Thousands of spirits and ten thousands of sages, ten thousands of sages and thousands of spirits, do not follow human feelings.' He knocked again and said: 'Auspiciousness and inauspiciousness.'
上卦 楚石琦云。洛浦道。汝家爺死。拄卻舌頭。妙喜牙上生牙。角上生角。妄譚休咎。強說是非。一時抖亂六十四卦了也)○問一毫吞盡巨海。于中更復何言。師曰。家有白澤之圖。必無如是妖怪(保福展別云。家無白澤之圖。亦無如是妖怪)○侍者謂師曰。肇法師。製得四論。甚奇怪。師曰。肇公甚奇怪。要且不見祖師。侍者無對(清涼欽代云。和尚甚麼處是 云居錫云。甚麼處是肇公不見祖師處。莫是有許多言語么。又云。肇公有多少言語)○十二月一日。告眾曰。吾非明即后也。今有一事問汝等。若道這個是。即頭上安頭。若道不是。即斬頭求活。第一座對曰。青山不舉足。日下不挑燈。師曰。是甚麼時節。作這個語話。時有彥從上座。對曰。離此二途。請和尚不問。師曰。未在更道。曰彥從道不盡。師曰。我不管汝盡不盡。曰彥從無侍者祇對和尚。師便休。至夜令侍者喚從。問曰。阇黎今日祇對。甚有道理。汝合體得先師意。先師道。目前無法。意在目前。不是目前法。非耳目之所到。且道。那句是賓。那句是主。若擇得出。分付缽袋子。曰彥從不會。師曰。汝合會。曰彥從實不會。師喝出。乃曰苦苦。(報慈遂云。且道。從上座實不會。是怕見缽袋子拈著伊)二日午時。別僧舉前話問師。師曰。慈舟不棹
【現代漢語翻譯】 現代漢語譯本 上卦，楚石琦云：『洛浦道，你家老子死了，卻拄著舌頭，妙喜（指宋代禪宗大師，妙喜宗杲）牙上生牙，角上生角，胡亂談論吉兇，強說是非，一時攪亂了六十四卦。』 有人問：『一毫吞盡巨海，于中更復何言？』 師（指提問者所問的禪師）說：『家有白澤（古代神獸，象徵祥瑞）之圖，必無如是妖怪。』（保福展別說：『家無白澤之圖，亦無如是妖怪。』） 侍者對師說：『肇法師（指僧肇）製得《四論》，甚是奇怪。』 師說：『肇公（指僧肇）甚是奇怪，要緊的是不見祖師。』侍者無言以對。（清涼欽代說：『和尚什麼地方是？』云居錫說：『什麼地方是肇公不見祖師處？莫非是有許多言語么？』又說：『肇公有多少言語？』） 十二月一日，禪師告訴眾人說：『我不是明天就走，而是今天有一件事要問你們。如果說這個是，就是頭上安頭；如果說不是，就是斬頭求活。』 第一座回答說：『青山不舉足，日下不挑燈。』 師說：『是什麼時候，說這樣的話？』 當時有彥從上座，回答說：『離開此二途，請和尚不要問。』 師說：『還沒有說完，再說。』 彥從說：『彥從道不盡。』 師說：『我不管你盡不盡。』 彥從說：『彥從沒有侍者可以回答和尚。』師便停止了。 到了晚上，禪師讓侍者叫來彥從，問道：『阇黎（梵語，意為「導師」）今日回答，甚有道理。你應當體會到先師（指禪宗祖師）的意旨。先師說：『目前無法，意在目前，不是目前法，非耳目之所到。』且說，哪句是賓，哪句是主？如果能選擇得出，就分付缽袋子。』 彥從說：『不會。』 師說：『你應當會。』 彥從說：『彥從實在不會。』師喝斥了他，於是說：『苦苦。』（報慈遂云：『且說，從上座實在不會，是怕見到缽袋子被他拿走。』） 二日午時，別的僧人舉前話問師，師說：『慈舟不棹』
【English Translation】 English version The upper hexagram, Chu Shi Qi said: 'Luo Pu said, your father is dead, yet he supports himself with his tongue. Miao Xi (referring to the Song Dynasty Chan master, Miao Xi Zong Gao) grows teeth on his teeth, horns on his horns, recklessly discussing fortune and misfortune, forcibly arguing right and wrong, and in an instant, he has disrupted all sixty-four hexagrams.' Someone asked: 'A single hair swallows the vast ocean, what more can be said within it?' The master (referring to the Chan master being questioned) said: 'If there is a picture of Bai Ze (an ancient mythical creature, symbolizing auspiciousness) in the house, there will certainly be no such monsters.' (Bao Fu Zhan Bie said: 'If there is no picture of Bai Ze in the house, there will also be no such monsters.') The attendant said to the master: 'Dharma Master Zhao (referring to Seng Zhao) has created the Four Treatises, which are very strange.' The master said: 'Master Zhao (referring to Seng Zhao) is very strange, the important thing is that he has not seen the Patriarch.' The attendant had no reply. (Qing Liang Qin said instead: 'Where is the master?' Yun Ju Xi said: 'Where is the place where Master Zhao did not see the Patriarch? Could it be that there are so many words?' He also said: 'How many words does Master Zhao have?') On December 1st, the Chan master told the assembly: 'I am not leaving tomorrow, but today I have something to ask you. If you say this is, it is adding a head on top of a head; if you say it is not, it is seeking life by cutting off your head.' The first seat replied: 'The green mountain does not lift its foot, and the lamp is not lit under the sun.' The master said: 'What time is it to say such words?' At that time, there was Upper Seat Yan Cong, who replied: 'Apart from these two paths, please do not ask, Master.' The master said: 'It is not finished yet, say more.' Yan Cong said: 'Yan Cong cannot say it all.' The master said: 'I don't care whether you can say it all or not.' Yan Cong said: 'Yan Cong has no attendant to answer the Master.' The master then stopped. In the evening, the Chan master asked the attendant to call Yan Cong and asked: 'Dharma Master (Sanskrit, meaning 'teacher') your answer today was very reasonable. You should understand the meaning of the former master (referring to the Chan Patriarch). The former master said: 'There is no Dharma before the eyes, the meaning is before the eyes, it is not the Dharma before the eyes, it is not what the ears and eyes can reach.' Tell me, which sentence is the guest, and which sentence is the host? If you can choose correctly, I will give you the alms bowl.' Yan Cong said: 'I don't know.' The master said: 'You should know.' Yan Cong said: 'Yan Cong really doesn't know.' The master scolded him and then said: 'Bitter, bitter.' (Bao Ci Suiyun: 'Let's say, Upper Seat Cong really doesn't know, he is afraid of seeing the alms bowl being taken by him.') At noon on the 2nd, another monk asked the master about the previous conversation, and the master said: 'The Compassionate Boat does not row.'
清波上。劍峽徒勞放木鵝。便告寂。
黃山月輪禪師(夾山會法嗣)
撫州黃山月輪禪師。福唐許氏子。初謁三峰。機緣靡契。尋聞夾山盛化。乃往叩之。夾山問。名甚麼。師曰月輪。夾山作一圓相曰。何似這個。師曰。和尚恁么語話。諸方大有人不肯在。夾山曰。阇黎作么生。師曰。還見月輪么。夾山曰。阇黎恁么道。此間大有人不肯諸方。師乃服膺參訊。一日夾山抗聲問曰。子是甚麼處人。師曰。閩中人。夾山曰。還識老僧么。師曰。和尚還識學人么。夾山曰不然。子且還老僧草鞋錢。然後老僧還子廬陵米價。師曰。恁么則不識和尚也。未委廬陵米作么價。夾山曰。真師子兒。善能哮吼。乃入室受印。依附七年(天奇瑞雲。神之通也。虎穴魔宮。無不自在。用之妙也。海角天涯。有何障蔽。縱之星布高穹。奪之風捲殘雲。自古明槍易躲。至今暗箭難防。怪哉。鼷口鼠。食。人不覺疼。若人會得。八表橫行)。
韶山寰普禪師(夾山會法嗣)
洛京韶山寰普禪師。僧參。師問。莫是多口白頭因么。因曰不敢。師曰。有多少口。曰通身是。師曰。尋常向甚麼處屙。曰向韶山口裡屙。師曰。有韶山口即得。無韶山口。向甚麼處屙。因無語。師便打(雲門偃代云。這話墮阿師。放你三十棒。又云
。韶山今日瓦解冰消)○遵布衲訪師。在山下相見。遵問。韶山路向甚麼處去。師以手指曰。嗚那青青黯黯處去。遵近前把住曰。久向韶山。莫便是否。師曰。是即是。阇黎有甚麼事。遵曰。擬伸一問。師還答否。師曰。看君不是金牙作。爭解彎弓射尉遲。遵曰。鳳凰直入煙霄去。誰怕林間野雀兒。師曰。當軒畫鼓從君擊。試展家風似老僧。遵曰。一句迥超千聖外。松蘿不與月輪齊。師曰。饒君直出威音外。猶較韶山半月程。遵曰。過在甚處。師曰。倜儻之辭。時人知有。遵曰。恁么則真玉泥中異。不撥萬機塵。師曰。魯般門下。徒施巧妙。遵曰。學人即恁么。未審師意如何。師曰。玉女夜拋梭。織錦于西舍。遵曰。莫便是和尚家風也無。師曰。耕夫制玉漏。不是行家作。遵曰。此猶是文言。如何是和尚家風。師曰。橫身當宇宙。誰是出頭人。遵無語。師遂同歸山。才人事了。師召近前曰。阇黎有沖天之氣。老僧有入地之謀。阇黎橫吞巨海。老僧揹負須彌。阇黎按劍上來。老僧挜槍相待。向上一路。速道速道。遵曰。明鏡當臺。請師一鑒。師曰不鑒。遵曰。為甚不鑒。師曰。水淺無魚。徒勞下釣。遵無對。師便打(黃龍新云。好打。這般漢。打百千萬個。有什麼過。當時若在黃龍手裡。棒折也未放過在 何山珣云。縵
【現代漢語翻譯】 現代漢語譯本：韶山（地名，此處指韶山和尚）今日瓦解冰消（指韶山和尚的教法衰落）。遵布衲（人名）去拜訪韶山和尚，在山下相見。遵布衲問道：『韶山的路往哪裡去？』韶山和尚用手指著說：『往那青青黯黯的地方去。』遵布衲走上前抓住韶山和尚說：『久仰韶山，莫非就是您？』韶山和尚說：『正是我，您有什麼事？』遵布衲說：『想請教一個問題，您回答嗎？』韶山和尚說：『看您不是金牙所造，怎麼能彎弓射尉遲（人名）？』遵布衲說：『鳳凰直接飛入雲霄，誰怕林間的野雀？』韶山和尚說：『當軒畫鼓任您敲擊，試試展現您家的風格，像老僧我一樣。』遵布衲說：『一句話迥然超出千聖之外，松蘿也不與月亮相比。』韶山和尚說：『即使您直接超出威音王佛（過去佛名）之外，還比韶山差半個月的路程。』遵布衲說：『過錯在哪裡？』韶山和尚說：『您倜儻的言辭，世人都知道。』遵布衲說：『這樣說來，真玉在泥中也與衆不同，不撥開萬機塵埃。』韶山和尚說：『魯班（古代工匠）門下，徒勞地施展巧妙。』遵布衲說：『學人就是這樣，不知道您的意思如何？』韶山和尚說：『玉女夜晚拋梭，在西邊的屋舍織錦。』遵布衲說：『莫非這就是和尚您的家風？』韶山和尚說：『耕夫製造玉漏，不是行家所為。』遵布衲說：『這還是文言，什麼是和尚您的家風？』韶山和尚說：『橫身擋在宇宙間，誰是出頭的人？』遵布衲無話可說。韶山和尚於是和他一同回山。事情辦完后，韶山和尚叫他到近前說：『您有沖天的氣概，老僧我有入地的謀略。您橫吞巨海，老僧我揹負須彌山（佛教名山）。您按劍上來，老僧我挜槍相待。向上一路，快說快說！』遵布衲說：『明鏡當臺，請您自己照照。』韶山和尚說：『不照。』遵布衲說：『為什麼不照？』韶山和尚說：『水淺沒有魚，徒勞地放下釣竿。』遵布衲無言以對。韶山和尚便打了他。（黃龍新禪師評論說：『打得好！這種人，打百千萬個，有什麼過錯？當時如果在我黃龍手裡，即使棒子打斷了也不會放過。』何山珣禪師評論說：『慢』 English version: Shaoshan (place name, here referring to Shaoshan the monk) today collapses and melts away (referring to the decline of Shaoshan monk's teachings). Zun, a mendicant monk (person's name), visited the master and met him at the foot of the mountain. Zun asked, 'Where does the road to Shaoshan lead?' The master pointed and said, 'It leads to that green and dim place.' Zun stepped forward, grabbed the master, and said, 'I have long admired Shaoshan. Could it be you?' The master said, 'It is I. What do you need?' Zun said, 'I intend to ask a question. Will you answer?' The master said, 'Seeing that you are not made of gold teeth, how can you draw a bow to shoot Yuchi (person's name)?' Zun said, 'The phoenix flies straight into the clouds. Who fears the wild sparrows in the forest?' The master said, 'Beat the painted drum in the hall as you please. Try to show your family style like this old monk.' Zun said, 'One sentence surpasses all the sages. The pine and ivy do not compare with the moon.' The master said, 'Even if you go beyond the Buddha Vipassi (name of a past Buddha), you are still half a month away from Shaoshan.' Zun said, 'Where is the fault?' The master said, 'Your unrestrained words are known to the world.' Zun said, 'In that case, true jade is different even in the mud, without clearing away the dust of myriad affairs.' The master said, 'Under the gate of Lu Ban (ancient craftsman), skillful techniques are applied in vain.' Zun said, 'The student is like this. I don't know what your intention is?' The master said, 'The jade maiden throws the shuttle at night, weaving brocade in the western house.' Zun said, 'Could this be the style of the monk's family?' The master said, 'A farmer makes a jade clepsydra; it is not the work of an expert.' Zun said, 'This is still literary language. What is the style of the monk's family?' The master said, 'Blocking the universe with one's body, who is the one to stand out?' Zun was speechless. The master then returned to the mountain with him. After the matter was finished, the master called him closer and said, 'You have the spirit to soar to the sky, and this old monk has the strategy to enter the earth. You swallow the vast sea, and this old monk carries Mount Sumeru (Buddhist sacred mountain) on his back. You come up with your sword drawn, and this old monk will meet you with a spear. The path upwards, speak quickly, speak quickly!' Zun said, 'A bright mirror is on the stand. Please look at yourself.' The master said, 'I will not look.' Zun said, 'Why not?' The master said, 'The water is shallow and there are no fish. It is useless to cast a fishing rod.' Zun was speechless. The master then hit him. (Zen Master Huanglong Xin commented: 'Good hit! What is wrong with hitting hundreds of thousands of such people? If it were in Huanglong's hands at that time, he would not have let go even if the stick broke.' Zen Master Heshan Xun commented: 'Slow.'
【English Translation】 Shaoshan today melts away. Zun, a mendicant monk, visited the master and met him at the foot of the mountain. Zun asked, 'Where does the road to Shaoshan lead?' The master pointed and said, 'It leads to that green and dim place.' Zun stepped forward, grabbed the master, and said, 'I have long admired Shaoshan. Could it be you?' The master said, 'It is I. What do you need?' Zun said, 'I intend to ask a question. Will you answer?' The master said, 'Seeing that you are not made of gold teeth, how can you draw a bow to shoot Yuchi?' Zun said, 'The phoenix flies straight into the clouds. Who fears the wild sparrows in the forest?' The master said, 'Beat the painted drum in the hall as you please. Try to show your family style like this old monk.' Zun said, 'One sentence surpasses all the sages. The pine and ivy do not compare with the moon.' The master said, 'Even if you go beyond the Buddha Vipassi, you are still half a month away from Shaoshan.' Zun said, 'Where is the fault?' The master said, 'Your unrestrained words are known to the world.' Zun said, 'In that case, true jade is different even in the mud, without clearing away the dust of myriad affairs.' The master said, 'Under the gate of Lu Ban, skillful techniques are applied in vain.' Zun said, 'The student is like this. I don't know what your intention is?' The master said, 'The jade maiden throws the shuttle at night, weaving brocade in the western house.' Zun said, 'Could this be the style of the monk's family?' The master said, 'A farmer makes a jade clepsydra; it is not the work of an expert.' Zun said, 'This is still literary language. What is the style of the monk's family?' The master said, 'Blocking the universe with one's body, who is the one to stand out?' Zun was speechless. The master then returned to the mountain with him. After the matter was finished, the master called him closer and said, 'You have the spirit to soar to the sky, and this old monk has the strategy to enter the earth. You swallow the vast sea, and this old monk carries Mount Sumeru on his back. You come up with your sword drawn, and this old monk will meet you with a spear. The path upwards, speak quickly, speak quickly!' Zun said, 'A bright mirror is on the stand. Please look at yourself.' The master said, 'I will not look.' Zun said, 'Why not?' The master said, 'The water is shallow and there are no fish. It is useless to cast a fishing rod.' Zun was speechless. The master then hit him. (Zen Master Huanglong Xin commented: 'Good hit! What is wrong with hitting hundreds of thousands of such people? If it were in Huanglong's hands at that time, he would not have let go even if the stick broke.' Zen Master Heshan Xun commented: 'Slow.'
天佈網。打鳳羅龍。主則琢玉鏤冰。賓則攢花簇錦。當機不讓。覿面爭先。結角羅紋。互存互奪諸方咸謂。好手手中呈好手。還端的。也無。若約慧日見處。遵布衲。若能慎初護末。待韶山指出路頭。驟步便升堂奧。管取明窗下安排。非唯截斷葛藤。亦免上他鉤線。何也。一著不到處。滿盤空用心 徑山杲云。笑殺睦州陳尊宿 天童華。舉黃龍語了云。死心和尚。一期大驚小怪。殊不知。韶山自遭遵布衲毒手之後。至今無人檢得出。且道。誵訛在甚麼處)。
太原海湖禪師(夾山會法嗣)
太原海湖禪師。因有人請灌頂三藏供養。敷坐訖。師乃就彼位坐。時有云涉座主。問曰。和尚甚麼年行道。師曰。座主近前來。涉近前。師曰。祇如憍陳如。是甚麼年行道。涉茫然。師喝曰。這尿床鬼。
三角令圭禪師(清平遵法嗣)
蘄州三角山令圭禪師。初參清平。清平問。來作么。師曰。來禮拜。清平曰。禮拜阿誰。師曰。特來禮拜和尚。清平咄曰。這鈍根阿師。師乃禮拜。清平以手斫師頸一下。從此領旨。
投子感溫禪師(投子同法嗣)
投子感溫禪師遊山見蟬蛻。侍者問曰。殼在這裡。蟬向甚麼處去也。師拈殼。就耳畔搖三五下。作蟬聲。侍者於是開悟。
觀音巖俊禪師(投
【現代漢語翻譯】 現代漢語譯本： 天佈網（比喻精妙的禪機）。打鳳羅龍（比喻高超的禪師）。做主的人則像雕琢玉石、鏤刻冰塊一樣精細。做客的人則像堆砌鮮花、簇擁錦緞一樣華麗。當機立斷，不肯退讓。面對面爭先，毫不示弱。像結成角狀的羅紋一樣，互相依存，互相爭奪。各方都說，高手手中呈現的還是高手。確實如此，也沒有什麼特別的。如果按照慧日（指禪宗慧能大師）的見地來看，就要遵從布衲（指穿著粗布衣服的僧人）。如果能夠謹慎對待開始，保護好結尾，等待韶山（地名，指韶山禪師）指出道路，迅速邁步就能進入堂奧。保證在明亮的窗下安排妥當。不僅能夠截斷葛藤（比喻糾纏不清的世俗煩惱），也能避免上別人的鉤線（比喻被他人引入歧途）。為什麼呢？因為一著不慎，滿盤皆輸。徑山杲（禪師名）說：笑死了睦州陳尊宿（禪師名）。天童華（禪師名）舉黃龍（禪師名）的話說：死心和尚（禪師名），一輩子大驚小怪。殊不知，韶山自從遭到遵布衲的毒手之後，至今沒有人能夠檢查出來。那麼，錯誤在哪裡呢？ 太原海湖禪師（夾山會（禪師名）的法嗣） 太原海湖禪師，因為有人請灌頂三藏（佛教經典）供養，鋪設好座位后，禪師就坐在那個位置上。當時有云涉座主（精通佛經的僧人）問道：和尚您是什麼時候開始修道的？禪師說：座主您靠近前來。云涉靠近前來。禪師說：就像憍陳如（佛陀最早的五位弟子之一），是什麼時候開始修道的？云涉茫然不知所措。禪師呵斥道：你這個尿床鬼！ 三角令圭禪師（清平遵（禪師名）的法嗣） 蘄州三角山令圭禪師，最初參拜清平。清平問：你來做什麼？禪師說：來禮拜。清平說：禮拜誰？禪師說：特來禮拜和尚您。清平呵斥道：你這個遲鈍的阿師（和尚）！禪師於是禮拜。清平用手砍了禪師的脖子一下。禪師從此領悟了禪旨。 投子感溫禪師（投子同（禪師名）的法嗣） 投子感溫禪師遊山時看到蟬蛻。侍者問道：殼在這裡，蟬向什麼地方去了呢？禪師拿起蟬殼，在耳邊搖晃三五下，發出蟬的聲音。侍者因此開悟。 觀音巖俊禪師（投
【English Translation】 English version: Heaven spreads the net (a metaphor for subtle Zen opportunities). Striking the phoenix and capturing the dragon (a metaphor for outstanding Zen masters). The host is like carving jade and sculpting ice with precision. The guest is like piling up flowers and clustering brocade with splendor. Seizing the moment without yielding. Competing face-to-face without showing weakness. Like interwoven spiral patterns, mutually dependent and mutually contending. All sides say, 'A good hand presents a good hand.' Indeed, there is nothing special. If viewed from the perspective of Huineng (the Sixth Patriarch of Zen Buddhism), one should follow the cloth-robed monk (referring to monks wearing coarse cloth). If one can be cautious at the beginning and protect the end, waiting for Shaoshan (a place name, referring to Zen Master Shaoshan) to point out the path, a quick step will lead to the inner sanctum. Assuredly, arrangements will be made under the bright window. Not only can one cut off the kudzu vines (a metaphor for entangling worldly troubles), but also avoid being caught on someone else's hook (a metaphor for being led astray). Why? Because one wrong move can lead to complete failure. Zen Master Jingshan Gao said: 'Laughing to death Zen Master Chen Zunsu of Muzhou.' Zen Master Tiantong Hua, quoting Zen Master Huanglong, said: 'Monk Sixin, always making a fuss over trifles. Little does he know that since Shaoshan suffered at the hands of the cloth-robed monk, no one has been able to detect it to this day. So, where does the error lie?' Zen Master Haihu of Taiyuan (a Dharma heir of Jiashan Hui) Zen Master Haihu of Taiyuan, because someone invited the Tripitaka Master Guanding for offerings, after setting up the seat, the Zen master sat in that position. At that time, the Venerable Yun She asked: 'Venerable, when did you begin practicing the Way?' The Zen master said: 'Venerable, come closer.' Yun She came closer. The Zen master said: 'Just like Ajnata Kaundinya (one of the first five disciples of the Buddha), when did he begin practicing the Way?' Yun She was at a loss. The Zen master scolded: 'You bed-wetting ghost!' Zen Master Lingui of Triangle Mountain in Qizhou (a Dharma heir of Qingping Zun) Zen Master Lingui of Triangle Mountain in Qizhou, initially visited Qingping. Qingping asked: 'What have you come to do?' The Zen master said: 'To pay respects.' Qingping said: 'Pay respects to whom?' The Zen master said: 'Specifically come to pay respects to you, Venerable.' Qingping scolded: 'You dull-witted monk!' The Zen master then paid respects. Qingping struck the Zen master's neck once with his hand. From this, the Zen master understood the Zen principle. Zen Master Ganwen of Touzi (a Dharma heir of Touzi Tong) Zen Master Ganwen of Touzi saw a cicada shell while traveling in the mountains. The attendant asked: 'The shell is here, where has the cicada gone?' The Zen master picked up the cicada shell, shook it three or five times near his ear, making the sound of a cicada. The attendant was enlightened as a result. Zen Master Jun of Guanyin Rock (a
子同法嗣)
東京觀音院巖俊禪師者。邢臺廉氏子。謁投子。投子問。昨夜宿何處。師曰。不動道場。投子曰。既言不動。曷由至此。師曰。至此豈是動邪。投子曰。元來宿不著處。投子默許之。尋住觀音。眾常數百。周高祖世宗二帝潛隱時。每登方丈。必施禮。及即位。特賜紫衣。署凈戒大師。
青原下六世
禾山無殷禪師(九峰虔法嗣)
吉州禾山無殷禪師。福州吳氏子。七歲從雪峰出家。依年受具。謁九峰。九峰問。汝遠遠而來。睴睴(音袞)隨眾。是何境界而可修行。由何徑路而能出離。師曰。重昏廓辟。盲者自盲。九峰乃許入室○后住禾山。江南李氏。召而問曰。和尚何處來。師曰。禾山來。曰山在甚麼處。師曰。人來朝鳳闕。山嶽不曾移。國主重之。
六通院紹禪師(涌泉欣法嗣)
臺州六通院紹禪師。一日涌泉問。甚麼處去來。師曰。燒畬來。涌泉曰。火後事作么生。師曰。鐵蛇鉆不入。
青峰傳楚禪師(洛浦安法嗣)
鳳翔府青峰傳楚禪師。涇州人也。一日洛浦問曰。院主去甚麼處來。師曰。掃雪來。洛浦曰。雪深多少。師曰。樹上總是。洛浦曰。得即得。汝向後住個雪窟定矣○訪白水。白水曰。見說洛浦有生機一路。是否。師曰是。白水曰。止
【現代漢語翻譯】 現代漢語譯本
(子同法嗣)
東京觀音院巖俊禪師，是邢臺廉氏之子。他去拜訪投子禪師。投子禪師問：『你昨晚在哪裡住宿？』巖俊禪師回答：『不動道場。』（不動道場：指禪定之處，也指內心的平靜狀態。）投子禪師說：『既然說不動，怎麼會到這裡來？』巖俊禪師說：『到這裡難道就是動嗎？』投子禪師說：『原來你住宿在無處可著之處啊。』投子禪師默默地認可了他。之後巖俊禪師住在觀音院，常有數百僧眾。周高祖（郭威，904-954 公元）和世宗（柴榮，921-959 公元）二位皇帝潛藏隱匿時，每次登上他的方丈室，必定施禮。等到他們即位后，特別賜予他紫衣，署名凈戒大師。
青原下六世
禾山無殷禪師(九峰虔法嗣)
吉州禾山無殷禪師，是福州吳氏之子。七歲時跟隨雪峰禪師出家，按照年齡受具足戒。他去拜訪九峰禪師。九峰禪師問：『你遠遠地來，昏昏沉沉地隨著大眾，這是什麼境界可以修行？由什麼路徑可以出離？』無殷禪師回答：『重重昏昧廓然開闢，盲人自甘盲昧。』九峰禪師於是允許他進入內室。後來無殷禪師住在禾山。江南李氏召見他，問道：『和尚從哪裡來？』無殷禪師說：『禾山來。』李氏說：『山在什麼地方？』無殷禪師說：『人來朝拜皇宮，山嶽不曾移動。』國主因此很尊重他。
六通院紹禪師(涌泉欣法嗣)
臺州六通院紹禪師，有一天涌泉禪師問他：『你從哪裡回來？』紹禪師回答：『燒畬（shē，一種刀耕火種的耕作方式）回來。』涌泉禪師說：『火燒之後的事情怎麼樣了？』紹禪師回答：『鐵蛇鉆不入。』
青峰傳楚禪師(洛浦安法嗣)
鳳翔府青峰傳楚禪師，是涇州人。有一天洛浦禪師問道：『院主去什麼地方來？』傳楚禪師回答：『掃雪來。』洛浦禪師說：『雪有多深？』傳楚禪師回答：『樹上都是。』洛浦禪師說：『得到就是得到了，你以後註定要住在一個雪窟里。』傳楚禪師拜訪白水禪師，白水禪師說：『聽說洛浦禪師有生機一路，是嗎？』傳楚禪師說是。白水禪師說：『止。』 English version
(Disciple of Ziton)
Zen Master Yan Jun of Guanyin Temple in Dongjing (Tokyo) was a son of the Lian family of Xingtai. He visited Touzi (name of a Zen master). Touzi asked, 'Where did you stay last night?' The Master replied, 'Immovable Bodhimanda.' (Immovable Bodhimanda: refers to the place of meditation, also refers to the state of inner peace.) Touzi said, 'Since you say immovable, how did you get here?' The Master said, 'Is coming here considered moving?' Touzi said, 'So you stayed in a place where there is nowhere to stay.' Touzi silently acknowledged him. Later, the Master lived in Guanyin Temple, often with hundreds of monks. When Emperor Gaozu (Guo Wei, 904-954 AD) and Emperor Shizong (Chai Rong, 921-959 AD) of the Zhou Dynasty were in hiding, they would always pay their respects whenever they visited his abbot's room. After they ascended the throne, they specially bestowed upon him a purple robe and named him Great Master of Pure Precepts.
Sixth Generation under Qingyuan
Zen Master Wu Yin of Heshan (Disciple of Qian of Jiufeng)
Zen Master Wu Yin of Heshan in Jizhou was a son of the Wu family of Fuzhou. At the age of seven, he became a monk under Zen Master Xuefeng, and received the full precepts according to his age. He visited Jiufeng. Jiufeng asked, 'You have come from afar, drowsily following the crowd. What is the state in which one can cultivate? By what path can one be liberated?' The Master replied, 'The heavy darkness is widely opened, the blind are blind of their own accord.' Jiufeng then allowed him to enter the inner chamber. Later, the Master lived in Heshan. Li of Jiangnan summoned him and asked, 'Where does the Master come from?' The Master said, 'From Heshan.' Li said, 'Where is the mountain?' The Master said, 'People come to pay homage to the imperial palace, but the mountains have never moved.' The ruler respected him greatly.
Zen Master Shao of Liutong Temple (Disciple of Xin of Yongquan)
One day, Zen Master Shao of Liutong Temple in Taizhou was asked by Yongquan, 'Where have you been?' The Master replied, 'Burning the Shē (a slash-and-burn cultivation method).' Yongquan said, 'What happens after the fire?' The Master replied, 'An iron snake cannot penetrate it.'
Zen Master Chuan Chu of Qingfeng (Disciple of An of Luopu)
Zen Master Chuan Chu of Qingfeng in Fengxiang Prefecture was a native of Jingzhou. One day, Luopu asked, 'Where has the abbot been?' The Master replied, 'Sweeping snow.' Luopu said, 'How deep is the snow?' The Master replied, 'It's all on the trees.' Luopu said, 'Got it, you are destined to live in a snow cave in the future.' The Master visited Baishui. Baishui said, 'I heard that Luopu has a path of vitality, is that so?' The Master said yes. Baishui said, 'Stop.'
【English Translation】 English version
(Disciple of Ziton)
Zen Master Yan Jun of Guanyin Temple in Dongjing (Tokyo) was a son of the Lian family of Xingtai. He visited Touzi (name of a Zen master). Touzi asked, 'Where did you stay last night?' The Master replied, 'Immovable Bodhimanda.' (Immovable Bodhimanda: refers to the place of meditation, also refers to the state of inner peace.) Touzi said, 'Since you say immovable, how did you get here?' The Master said, 'Is coming here considered moving?' Touzi said, 'So you stayed in a place where there is nowhere to stay.' Touzi silently acknowledged him. Later, the Master lived in Guanyin Temple, often with hundreds of monks. When Emperor Gaozu (Guo Wei, 904-954 AD) and Emperor Shizong (Chai Rong, 921-959 AD) of the Zhou Dynasty were in hiding, they would always pay their respects whenever they visited his abbot's room. After they ascended the throne, they specially bestowed upon him a purple robe and named him Great Master of Pure Precepts.
Sixth Generation under Qingyuan
Zen Master Wu Yin of Heshan (Disciple of Qian of Jiufeng)
Zen Master Wu Yin of Heshan in Jizhou was a son of the Wu family of Fuzhou. At the age of seven, he became a monk under Zen Master Xuefeng, and received the full precepts according to his age. He visited Jiufeng. Jiufeng asked, 'You have come from afar, drowsily following the crowd. What is the state in which one can cultivate? By what path can one be liberated?' The Master replied, 'The heavy darkness is widely opened, the blind are blind of their own accord.' Jiufeng then allowed him to enter the inner chamber. Later, the Master lived in Heshan. Li of Jiangnan summoned him and asked, 'Where does the Master come from?' The Master said, 'From Heshan.' Li said, 'Where is the mountain?' The Master said, 'People come to pay homage to the imperial palace, but the mountains have never moved.' The ruler respected him greatly.
Zen Master Shao of Liutong Temple (Disciple of Xin of Yongquan)
One day, Zen Master Shao of Liutong Temple in Taizhou was asked by Yongquan, 'Where have you been?' The Master replied, 'Burning the Shē (a slash-and-burn cultivation method).' Yongquan said, 'What happens after the fire?' The Master replied, 'An iron snake cannot penetrate it.'
Zen Master Chuan Chu of Qingfeng (Disciple of An of Luopu)
Zen Master Chuan Chu of Qingfeng in Fengxiang Prefecture was a native of Jingzhou. One day, Luopu asked, 'Where has the abbot been?' The Master replied, 'Sweeping snow.' Luopu said, 'How deep is the snow?' The Master replied, 'It's all on the trees.' Luopu said, 'Got it, you are destined to live in a snow cave in the future.' The Master visited Baishui. Baishui said, 'I heard that Luopu has a path of vitality, is that so?' The Master said yes. Baishui said, 'Stop.'
卻生路。向熟路上來。師曰。生路上死人無數。熟路上不著活漢。白水曰。此是洛浦底。你底作么生。師曰。非但洛浦。夾山亦不奈何。白水曰。夾山為甚麼不奈何。師曰。不見道生機一路。
永安善靜禪師(洛浦安法嗣)
京兆府永安院善靜禪師。郡之王氏子。唐天覆中。南謁洛浦。洛浦器之。容其入室。乃典園務。力營眾事。一日有僧。辭洛浦。洛浦曰。四面是山。阇黎向甚麼處去。僧無對。洛浦曰。限汝十日。下語得中。即從汝去。其僧經行冥搜。偶入園中。師問曰。上座既是辭去。今何在此。僧具陳所以。堅請代語。師曰。竹密豈妨流水過。山高那阻野云飛。其僧喜踴。師囑之曰。不得道是某甲語。僧遂白洛浦。曰誰語。曰某甲語。洛浦曰。非汝語。僧具言園頭見教。洛浦至晚上堂。謂眾曰。莫輕園頭。他日座下有五百人在。后住永安。眾餘五百。果符洛浦之記。
洞溪戒定禪師(洛浦安法嗣)
嘉州洞溪戒定禪師。初問洛浦。月樹無枝長覆蔭。請師直指妙玄微。洛浦曰。森羅秀處。事不相依。淥水千波。孤峰自異。師於是領旨。
木平善道禪師(蟠龍文法嗣)
袁州木平山善道禪師。初謁洛浦。問一漚未發已前。如何辨其水脈。洛浦曰。移舟諳水脈。舉棹別波瀾。師
【現代漢語翻譯】 現代漢語譯本 卻生路。向熟路上來。師曰：『生路上死人無數，熟路上不著活漢。』白水曰：『此是洛浦底，你底作么生？』師曰：『非但洛浦，夾山亦不奈何。』白水曰：『夾山為甚麼不奈何？』師曰：『不見道生機一路。』 永安善靜禪師（洛浦安法嗣） 京兆府永安院善靜禪師，郡之王氏子。唐天覆年間（891-893）南謁洛浦，洛浦器重他，容許他進入內室，於是讓他管理園務，盡力經營各項事務。一日，有僧人向洛浦辭行。洛浦問：『四面是山，你打算往哪裡去？』僧人無言以對。洛浦說：『限你十日，若能說出符合意旨的話，就放你走。』那僧人冥思苦想，偶然走到園中，善靜禪師問：『上座既然要辭行，為何還在這裡？』僧人如實相告，懇請善靜禪師代為回答。善靜禪師說：『竹密豈妨流水過，山高那阻野云飛。』那僧人欣喜跳躍，善靜禪師囑咐他說：『不得說是某甲（我）說的。』僧人於是稟告洛浦，洛浦問：『誰說的？』僧人說：『某甲說的。』洛浦說：『不是你說的。』僧人如實說出是園頭（園務負責人）教的。洛浦晚上升堂，對眾人說：『不要輕視園頭，他日座下會有五百人。』後來善靜禪師住在永安，門下有五百多人，果然應驗了洛浦的預言。 洞溪戒定禪師（洛浦安法嗣） 嘉州洞溪戒定禪師，起初問洛浦：『月樹無枝長覆蔭，請師直指妙玄微。』洛浦說：『森羅秀處，事不相依。淥水千波，孤峰自異。』戒定禪師於是領悟了旨意。 木平善道禪師（蟠龍文法嗣） 袁州木平山善道禪師，起初拜見洛浦，問：『一漚未發已前，如何辨其水脈？』洛浦說：『移舟諳水脈，舉棹別波瀾。』
【English Translation】 English version Turning away from the path of birth, one comes towards the familiar path. The Master said, 'On the path of birth, countless people die; on the familiar path, no living man sets foot.' Baishui said, 'This is the bottom line of Luopu, what is yours?' The Master said, 'Not only Luopu, but also Jiashan is helpless.' Baishui said, 'Why is Jiashan helpless?' The Master said, 'Don't you see it said, 'The one path of vitality.' Zen Master Shanjing of Yong'an (Lineage of Luopu An) Zen Master Shanjing of Yong'an Temple in Jingzhao Prefecture was a member of the Wang family of the prefecture. During the Tianfu period of the Tang Dynasty (891-893), he visited Luopu in the south. Luopu valued him and allowed him to enter his private chamber, entrusting him with the management of the garden and diligently overseeing all affairs. One day, a monk bid farewell to Luopu. Luopu asked, 'Surrounded by mountains on all sides, where do you intend to go?' The monk was speechless. Luopu said, 'I give you ten days. If you can utter a phrase that hits the mark, I will let you go.' The monk pondered deeply, and happened to enter the garden. The Master asked, 'Since you are taking your leave, why are you still here?' The monk explained the reason and earnestly requested the Master to speak on his behalf. The Master said, 'Dense bamboo cannot prevent the flowing water from passing through; high mountains cannot obstruct the wild clouds from flying.' The monk rejoiced and leaped for joy. The Master instructed him, 'You must not say that it was so-and-so (me) who said it.' The monk then reported to Luopu. Luopu asked, 'Who said it?' The monk said, 'So-and-so said it.' Luopu said, 'It was not you who said it.' The monk truthfully said that it was the head gardener who taught him. Luopu ascended the hall that evening and said to the assembly, 'Do not underestimate the head gardener; in the future, there will be five hundred people under his seat.' Later, the Master resided at Yong'an, and had more than five hundred disciples, indeed fulfilling Luopu's prediction. Zen Master Jieding of Dongxi (Lineage of Luopu An) Zen Master Jieding of Dongxi in Jia Prefecture initially asked Luopu, 'The moon tree has no branches, yet it provides long-lasting shade; please, Master, directly point to the subtle mystery.' Luopu said, 'In the place where myriad phenomena flourish, things do not depend on each other. In the green waters, thousands of waves, the solitary peak is different.' Thereupon, the Master understood the meaning. Zen Master Shandao of Muping (Lineage of Panlong Wen) Zen Master Shandao of Mount Muping in Yuan Prefecture initially visited Luopu and asked, 'Before a bubble arises, how does one discern the vein of the water?' Luopu said, 'Moving a boat, one understands the vein of the water; raising the oar, one distinguishes the waves.'
不契。乃參蟠龍。語同前問。蟠龍曰。移舟不別水。舉棹即迷源。師從此悟入(云峰悅云。木平若於洛浦言下會去。猶較些子。可惜許向蟠龍死水裡淹殺。後有問。如何是木平。對云。不勞斤斧。果然只在這裡。諸禪德。大凡發言超方。也須甄別邪正。識辯真偽。帶些子眼筋始得。雖然如是。也是賊過後張弓 徑山杲云。云峰此語。亦能瞎人眼。亦能開人眼)○凡有新到。未許參禮。先令運土三擔。而示偈曰。南山路側東山低。新到莫辭三轉泥。嗟汝在途經日久。明明不曉卻成迷○金陵李氏。向其道譽。迎請供養。待以師禮。嘗問。如何是木平。師曰。不勞斤斧。曰為甚麼不勞斤斧。師曰木平。
郢州桐泉禪師(黃山輪法嗣)
郢州桐(或作潼)泉山禪師。參黃山。黃山問。天門一合。十方無路。有人道得。擺手出漳江。師曰。蟄戶不開。龍無龍句。黃山曰。是你恁么道。師曰。是即直言是。不是直言不是。黃山曰。擺手出漳江。黃山復問。卞和到處荊山秀。玉印從他天子傳時如何。師曰。靈鶴不于林下憩。野老不重太平年。黃山深肯之。
教外別傳卷十四 卍新續藏第 84 冊 No. 1580 教外別傳
教外別傳卷十五(洞曹宗)
青原下四世
洞山良價禪師(云
【現代漢語翻譯】 現代漢語譯本 不契合。於是（學人）去參訪蟠龍（禪師名號）。（蟠龍）問了同樣的問題。（學人）回答不上來。蟠龍（禪師）說：『移動船隻卻不離開水面，舉起船槳反而迷失了源頭。』這位禪師從此領悟。（云峰悅云禪師說：木平禪師如果能在洛浦的言語下領會，還算好些。可惜卻被蟠龍在死水裡淹沒了。後來有人問：『如何是木平？』（木平禪師）回答說：『不勞斤斧。』果然只是在這裡。各位禪德，大凡發言超出常規，也必須甄別邪正，識別真偽，帶些眼力才行。雖然如此，也是賊走後才張弓。）徑山杲云禪師說：云峰的這句話，既能使人眼瞎，也能使人眼開。）凡是有新來的人，不許先參拜，先讓他運三擔土，並作偈語說：『南山路側東山低，新到莫辭三轉泥。嗟汝在途經日久，明明不曉卻成迷。』金陵李氏，仰慕他的道譽，迎接供養，以師禮相待。曾問：『如何是木平？』（木平禪師）說：『不勞斤斧。』（李氏）問：『為什麼不勞斤斧？』（木平禪師）說：『木平。』
郢州桐泉禪師(黃山輪法嗣)
郢州桐（或寫作潼）泉山禪師，參訪黃山（禪師名號）。黃山（禪師）問：『天門一合，十方無路，有人說得出來，就擺手走出漳江。』（桐泉禪師）說：『蟄戶不開，龍無龍句。』黃山（禪師）說：『你是這麼說的。』（桐泉禪師）說：『是就直說是，不是就直說不是。』黃山（禪師）說：『擺手走出漳江。』黃山（禪師）又問：『卞和到處荊山就顯得秀美，玉印從天子（皇帝）那裡傳下來時如何？』（桐泉禪師）說：『靈鶴不在林下棲息，鄉野老翁不看重太平年景。』黃山（禪師）深深地認可了他。
教外別傳卷十四 卍新續藏第 84 冊 No. 1580 教外別傳
教外別傳卷十五(洞曹宗)
青原下四世
洞山良價禪師
【English Translation】 English version It didn't match. Then (the student) went to visit Panlong (Zen master's name). (Panlong) asked the same question as before. (The student) couldn't answer. Panlong (Zen master) said, 'Moving the boat doesn't leave the water, raising the oar instead loses the source.' This Zen master attained enlightenment from this. (Zen Master Yunfeng Yueyun said: If Zen Master Muping could comprehend under Luopu's words, it would be better. It's a pity that he was drowned by Panlong in dead water. Later someone asked: 'What is Muping?' (Zen Master Muping) replied: 'No need for axes.' Sure enough, it's just here. All Zen practitioners, whenever speaking beyond the norm, must also distinguish between right and wrong, identify truth and falsehood, and have some discernment. Even so, it's still drawing the bow after the thief has left.) Zen Master Jingshan Gao said: Yunfeng's words can both blind people's eyes and open people's eyes.) Whenever there are newcomers, they are not allowed to pay respects first, but are first made to carry three loads of soil, and a verse is shown saying: 'South Mountain road side, East Mountain low, newcomers don't refuse three turns of mud. Alas, you have been on the road for days, clearly not understanding but becoming lost.' The Li family of Jinling, admiring his reputation for the Dao, welcomed and supported him, treating him with the respect of a teacher. He once asked: 'What is Muping?' (Zen Master Muping) said: 'No need for axes.' (Li) asked: 'Why no need for axes?' (Zen Master Muping) said: 'Muping.'
Zen Master Tongquan of Yingzhou (Successor of Huangshan Lun)
Zen Master Tongquan Mountain of Yingzhou (sometimes written as Tong), visited Huangshan (Zen master's name). Huangshan (Zen master) asked: 'When the Heavenly Gate closes, there is no road in the ten directions, if someone can say it, wave their hand and walk out of the Zhang River.' (Zen Master Tongquan) said: 'Hibernating households do not open, the dragon has no dragon phrase.' Huangshan (Zen master) said: 'You are saying it like this.' (Zen Master Tongquan) said: 'If it is, say it directly, if it is not, say it directly.' Huangshan (Zen master) said: 'Wave your hand and walk out of the Zhang River.' Huangshan (Zen master) then asked: 'When Bian He arrives, Jing Mountain appears beautiful, how is it when the jade seal is passed down from the Son of Heaven (Emperor)?' (Zen Master Tongquan) said: 'The spiritual crane does not rest under the forest, the old man in the countryside does not value peaceful years.' Huangshan (Zen master) deeply acknowledged him.
Extraneous Transmission Outside the Teachings, Volume 14 卍 New Supplement to the Collection, Volume 84, No. 1580, Extraneous Transmission Outside the Teachings
Extraneous Transmission Outside the Teachings, Volume 15 (Caodong School)
Four Generations Under Qingyuan
Zen Master Dongshan Liangjie
巖晟法嗣)
瑞州洞山良價悟本禪師。會稽俞氏子。幼歲從師。念般若心經。至無眼耳鼻舌身意處。忽以手捫面。問師曰。某甲有眼耳鼻舌等。何故經言無。其師駭然異之。曰吾非汝師。年二十一。詣嵩山具戒。遊方。首詣南泉。值馬祖諱辰修齋。南泉問眾曰。來日設馬祖齋。未審馬祖還來否。眾皆無對。師出對曰。待有伴即來。南泉曰。此子雖後生。甚堪雕琢。師曰。和尚莫壓良為賤。次參溈山。問曰。頃聞南陽忠國師。有無情說法話。某甲未究其微。溈山曰。阇黎莫記得么。師曰記得。溈山曰。汝試舉一遍看。師遂舉。僧問。如何是古佛心。國師曰。墻壁瓦礫是。僧曰。墻壁瓦礫。豈不是無情。國師曰是。僧曰。還解說法否。國師曰。常說熾然。說無間歇。僧曰。某甲為甚麼不聞。國師曰。汝自不聞。不可妨他聞者也。僧曰。未審甚麼人得聞。國師曰。諸聖得聞。僧曰。和尚還聞否。國師曰。我不聞。僧曰。和尚既不聞。爭知無情解說法。國師曰。賴我不聞。我若聞。即齊于諸聖。汝即不聞我說法也。僧曰。恁么則眾生無分去也。國師曰。我為眾生說。不為諸聖說。僧曰。眾生聞后如何。國師曰。即非眾生。僧曰。無情說法。據何典教。國師曰。灼然言不該典。非君子之所談。汝豈不見。華嚴經云。剎說眾
【現代漢語翻譯】 現代漢語譯本 （巖晟法嗣）
瑞州洞山良價悟本禪師（瑞州洞山良價悟本禪師）：會稽俞氏之子。年幼時跟隨老師學習，誦讀《般若心經》。當讀到『無眼耳鼻舌身意』時，忽然用手觸控自己的臉，問老師說：『我明明有眼耳鼻舌等，為什麼經書上說沒有？』他的老師非常驚訝，認為他與衆不同，說：『我不是你的老師。』二十一歲時，前往嵩山受具足戒，開始遊歷四方，首先拜訪南泉普愿禪師（748-835）。 正趕上南泉禪師為紀念馬祖道一（709-788）的忌日而設齋。南泉禪師問大家：『明天是馬祖的忌日齋會，不知馬祖還會來嗎？』大家都無言以對。洞山禪師站出來回答說：『等待有伴就來。』南泉禪師說：『這孩子雖然年輕，卻很值得雕琢。』洞山禪師說：『和尚不要把良善之人當作低賤之人看待。』 之後，洞山禪師參拜溈山靈佑禪師（771-853），問道：『近來聽聞南陽忠國師（？-775）有無情說法的說法，我還沒有領悟其中的奧妙。』溈山禪師說：『你還記得嗎？』洞山禪師說：『記得。』溈山禪師說：『你試著說一遍看看。』 於是洞山禪師便敘述道：有僧人問：『什麼是古佛心？』忠國師說：『墻壁瓦礫就是。』僧人說：『墻壁瓦礫，豈不是無情之物？』忠國師說：『是。』僧人說：『（它們）還會說法嗎？』忠國師說：『經常說法，而且不停歇。』僧人說：『我為什麼聽不見？』忠國師說：『你自已聽不見，可不妨礙其他聽見的人。』僧人說：『不知什麼人能夠聽見？』忠國師說：『諸聖能夠聽見。』僧人說：『和尚您聽見了嗎？』忠國師說：『我聽不見。』僧人說：『和尚您既然聽不見，怎麼知道無情之物會說法？』忠國師說：『幸虧我聽不見，如果我聽見了，就和諸聖一樣了，你就聽不見我說法了。』僧人說：『這樣說來，眾生就沒有份了？』忠國師說：『我是為眾生說法，不是為諸聖說法。』僧人說：『眾生聽了之後會怎麼樣？』忠國師說：『那就不是眾生了。』僧人說：『無情說法，是根據哪部經典？』忠國師說：『確切地說，這不符合經典，不是君子所談論的。你難道沒看見，《華嚴經》上說，剎土在說法嗎？』
【English Translation】 English version (Successor of Yancheng)
Zen Master Liangjia Wuben of Dongshan in Ruizhou (瑞州洞山良價悟本禪師): He was a son of the Yu family in Kuaiji. As a child, he studied with a teacher and recited the Prajna Heart Sutra. When he reached the part about 'no eye, ear, nose, tongue, body, or mind,' he suddenly touched his face with his hand and asked his teacher, 'I clearly have eyes, ears, nose, tongue, etc., why does the sutra say there are none?' His teacher was very surprised and considered him extraordinary, saying, 'I am not your teacher.' At the age of twenty-one, he went to Mount Song to receive the full precepts and began to travel, first visiting Zen Master Nanquan Puyuan (748-835). He arrived just as Zen Master Nanquan was holding a memorial service for Mazu Daoyi (709-788) on the anniversary of his death. Nanquan asked the assembly, 'Tomorrow is Mazu's memorial feast, I wonder if Mazu will come?' No one could answer. Zen Master Dongshan stepped forward and replied, 'He will come when he has a companion.' Nanquan said, 'This child, although young, is very worthy of being sculpted.' Dongshan said, 'Venerable, do not treat a good person as a lowly one.' Afterward, Zen Master Dongshan visited Zen Master Weishan Lingyou (771-853) and asked, 'Recently, I heard that National Teacher Zhong of Nanyang (? -775) has a teaching about insentient beings preaching the Dharma, but I have not yet grasped its subtlety.' Weishan said, 'Do you remember it?' Dongshan said, 'I remember.' Weishan said, 'Try to recite it once and let me see.' So Dongshan recounted: A monk asked, 'What is the mind of the ancient Buddha?' The National Teacher said, 'Walls, tiles, and pebbles are.' The monk said, 'Walls, tiles, and pebbles, are they not insentient?' The National Teacher said, 'Yes.' The monk said, 'Do they also preach the Dharma?' The National Teacher said, 'They are constantly preaching, without interruption.' The monk said, 'Why can't I hear it?' The National Teacher said, 'You yourself cannot hear it, but that does not prevent others from hearing it.' The monk said, 'Who is able to hear it?' The National Teacher said, 'The sages are able to hear it.' The monk said, 'Venerable, have you heard it?' The National Teacher said, 'I have not heard it.' The monk said, 'Since Venerable has not heard it, how do you know that insentient beings preach the Dharma?' The National Teacher said, 'Fortunately, I have not heard it. If I had heard it, I would be the same as the sages, and you would not hear me preaching the Dharma.' The monk said, 'In that case, sentient beings have no share in it?' The National Teacher said, 'I preach the Dharma for sentient beings, not for the sages.' The monk said, 'What will happen to sentient beings after they hear it?' The National Teacher said, 'Then they are no longer sentient beings.' The monk said, 'What sutra is the basis for insentient beings preaching the Dharma?' The National Teacher said, 'To be precise, this does not conform to the sutras and is not something that gentlemen discuss. Have you not seen that the Avatamsaka Sutra says that lands preach the Dharma?'
生說三世一切說。師舉了。溈山曰。我這裡亦有。祇是罕遇其人。師曰。某甲未明。乞師指示。溈山豎起拂子曰。會么。師曰不會。請和尚說。溈山曰。父母所生口。終不為子說。師曰。還有與師同時慕道者否。溈山曰。此去澧陵攸縣。石室相連。有云巖道人。若能撥草瞻風。必為子之所重。師曰。未審此人如何。溈山曰。他曾問老僧。學人慾奉師去時如何。老僧對他道。直須絕滲漏始得。他道。還得不違師旨也無。老僧道。第一不得道老僧在這裡。師遂辭溈山。徑造云巖。舉前因緣了。便問。無情說法。甚麼人得聞。云巖曰。無情得聞。師曰。和尚聞否。云巖曰。我若聞。汝即不聞吾說法也。師曰。某甲為甚麼不聞。云巖豎起拂子曰。還聞么。師曰不聞。云巖曰。我說法。汝尚不聞。豈況無情說法乎。師曰。無情說法。該何典教。云巖曰。豈不見。彌陀經云。水鳥樹林。悉皆唸佛念法。師於此有省。乃述偈曰。也大奇也大奇。無情說法不思議。若將耳聽終難會。眼處聞時方得知。師問云巖。某甲有餘習未盡。云巖曰。汝曾作甚麼來。師曰。聖諦亦不為。云巖曰。還歡喜也未。師曰。歡喜則不無。如糞掃堆頭。拾得一顆明珠。師問云巖。擬欲相見時如何。曰問取通事舍人。師曰。見問次。曰向汝道甚麼。師辭云巖。云
【現代漢語翻譯】 現代漢語譯本 生（指學人）說三世（過去、現在、未來）一切諸佛所說的法。溈山（溈山靈佑，唐代禪師）聽了學人的話，便舉起了拂塵。學人問道：『和尚，你這裡也有三世一切說嗎？』溈山說：『我這裡也有，只是很少遇到能理解的人。』學人說：『弟子不明白，請和尚指示。』溈山豎起拂塵說：『會嗎？』學人說：『不會，請和尚說。』溈山說：『父母所生的口，終究不能為你解說。』學人問：『還有與和尚同時修道的人嗎？』溈山說：『從這裡去澧陵攸縣，石室相連，有云巖道人（云巖曇晟，唐代禪師）。如果能披荊斬棘，瞻仰他的風采，必定會被他所器重。』學人問：『不知道這個人怎麼樣？』溈山說：『他曾問老僧，學人想去侍奉師父時該怎麼辦？老僧對他說，必須完全斷絕滲漏（指煩惱）才行。』他問：『還能不違背師父的旨意嗎？』老僧說：『第一件事就是不要說老僧在這裡。』於是學人告別溈山，直接去拜訪云巖，把之前的因緣說了，便問：『無情說法，什麼人能聽聞？』云巖說：『無情能聽聞。』學人問：『和尚聽聞了嗎？』云巖說：『如果我聽聞了，你就聽不到我說法了。』學人問：『弟子為什麼聽不到？』云巖豎起拂塵說：『還聽見嗎？』學人說：『聽不見。』云巖說：『我說法，你尚且聽不見，何況無情說法呢？』學人問：『無情說法，出自哪部經典？』云巖說：『難道沒看見《彌陀經》（《阿彌陀經》）上說，水鳥樹林，都念佛念法。』學人於此有所領悟，於是作偈說：『也大奇，也大奇，無情說法不可思議。若將耳聽終難會，眼處聞時方得知。』學人問云巖：『弟子還有餘習未盡。』云巖說：『你曾作過什麼？』學人說：『聖諦（佛教真理）也不認為是真的。』云巖說：『還歡喜嗎？』學人說：『歡喜倒也不是沒有，就像在糞掃堆里，拾到一顆明珠。』學人問云巖：『想要相見時該如何？』云巖說：『去問通事舍人（指負責傳達資訊的人）。』學人說：『問過了。』云巖說：『他向你說什麼？』學人告別云巖，云。
【English Translation】 English version The student said that all the Buddhas of the three times (past, present, and future) speak. The master (Weishan Lingyou, a Chan master of the Tang Dynasty) raised his whisk. The student asked, 'Venerable, do you also have the teachings of the three times here?' Weishan said, 'I also have them here, but I rarely encounter someone who can understand them.' The student said, 'I don't understand, please instruct me.' Weishan raised his whisk and said, 'Do you understand?' The student said, 'I don't understand, please explain, Venerable.' Weishan said, 'The mouth born of parents will ultimately not explain it for you.' The student asked, 'Are there any others who cultivate the Way at the same time as you, Venerable?' Weishan said, 'From here to Liling You County, the stone chambers are connected. There is Yunyan Daoren (Yunyan Tansheng, a Chan master of the Tang Dynasty). If you can cut through the weeds and admire his demeanor, you will surely be valued by him.' The student asked, 'I don't know what kind of person this is?' Weishan said, 'He once asked this old monk, what should a student do when he wants to serve the master? This old monk told him that he must completely cut off the leakages (referring to afflictions).』 He asked, 『Can he still not violate the master's will?』 The old monk said, 『The first thing is not to say that the old monk is here.』 So the student bid farewell to Weishan and went directly to visit Yunyan, told him the previous causes and conditions, and then asked, 'Who can hear the inanimate (無情) speaking the Dharma?' Yunyan said, 'The inanimate can hear.' The student asked, 'Did the Venerable hear it?' Yunyan said, 'If I heard it, you would not hear me speaking the Dharma.' The student asked, 'Why can't I hear it?' Yunyan raised his whisk and said, 'Do you hear it?' The student said, 'I don't hear it.' Yunyan said, 'I am speaking the Dharma, and you still can't hear it, how much more so the inanimate speaking the Dharma?' The student asked, 'Which scripture does the inanimate speaking the Dharma come from?' Yunyan said, 'Haven't you seen the Amitabha Sutra (《阿彌陀經》) which says that the water birds and trees all recite the Buddha and recite the Dharma?' The student had some understanding of this, so he composed a verse saying, 'How wonderful, how wonderful, the inanimate speaking the Dharma is inconceivable. If you listen with your ears, you will never understand. Only when you hear with your eyes will you know.' The student asked Yunyan, 'I still have residual habits that have not been exhausted.' Yunyan said, 'What have you done?' The student said, 'Even the noble truths (聖諦, satya) are not considered real.' Yunyan said, 'Are you still happy?' The student said, 'It's not that there is no happiness, like picking up a bright pearl from a pile of dung.' The student asked Yunyan, 'What should I do when I want to see you?' Yunyan said, 'Ask the master of ceremonies (通事舍人, referring to the person in charge of conveying information).' The student said, 'I have asked.' Yunyan said, 'What did he say to you?' The student bid farewell to Yunyan, Yun.
巖曰。甚麼處去。師曰。雖離和尚。未卜所止。曰莫湖南去。師曰無。曰莫歸鄉去。師曰無。曰早晚卻回。師曰。待和尚有住處即來。曰自此一別。難得相見。師曰。難得不相見。臨行又問。百年後忽有人問。還邈得師真否。如何祇對。云巖良久曰。祇這是。師沉吟。云巖曰。價阇黎。承當個事。大須審細。師猶涉疑。后因過水睹影。大悟前旨。有偈曰。切忌從他覓。迢迢與我疏。我今獨自往。處處得逢渠。渠今正是我。我今不是渠。應須恁么會。方得契如如○他日因供養云巖真次。僧問。先師道祇這是。莫便是否。師曰是。曰意旨如何。師曰。當時幾錯會先師意。曰未審先師還知有也無。師曰。若不知有。爭解恁么道。若知有。爭肯恁么道(長慶棱云。既知有。為甚麼恁么道。又云。養子方知父慈)○師在泐潭。見初首座。有語曰。也大奇也大奇。佛界道界不思議。師遂問曰。佛界道界即不問。祇如說佛界道界底。是甚麼人。初良久無對。師曰。何不速道。初曰。爭即不得。師曰。道也未曾道。說甚麼爭即不得。初無對。師曰。佛之與道。俱是名言。何不引教。初曰。教道甚麼。師曰。得意忘言。初曰。猶將教意向心頭作病在。師曰。說佛界道界底病大小。初又無對。次日忽遷化。時稱師為問殺首座價○師因云巖諱
【現代漢語翻譯】 現代漢語譯本 巖（云巖曇晟，Yunyan Tansheng）問：『你打算去哪裡？』 道吾（道吾圓智，Daowu Yuanzhi）說：『雖然離開了和尚（云巖曇晟，Yunyan Tansheng），但我還沒有決定去哪裡。』 云巖（云巖曇晟，Yunyan Tansheng）問：『莫非要去湖南？』 道吾（道吾圓智，Daowu Yuanzhi）說：『不去。』 云巖（云巖曇晟，Yunyan Tansheng）問：『莫非要回鄉？』 道吾（道吾圓智，Daowu Yuanzhi）說：『不去。』 云巖（云巖曇晟，Yunyan Tansheng）問：『那你什麼時候回來？』 道吾（道吾圓智，Daowu Yuanzhi）說：『等和尚（云巖曇晟，Yunyan Tansheng）有了固定的住所，我就回來。』 云巖（云巖曇晟，Yunyan Tansheng）說：『這次一別，恐怕很難再相見了。』 道吾（道吾圓智，Daowu Yuanzhi）說：『很難得不相見。』 臨行時，云巖（云巖曇晟，Yunyan Tansheng）又問：『百年之後，如果有人問，還能描繪出你的師父的真容嗎？你該如何回答？』 云巖（云巖曇晟，Yunyan Tansheng）沉默良久，說：『就是這個。』 道吾（道吾圓智，Daowu Yuanzhi）沉思不語。 云巖（云巖曇晟，Yunyan Tansheng）說：『你這個阇黎（泛指僧人），承擔這件事，必須仔細審察。』 道吾（道吾圓智，Daowu Yuanzhi）仍然心存疑惑。後來，因為過河時看到自己的影子，才徹底領悟了之前的旨意。他作偈說：『切記向外尋求，那樣只會離我越來越遠。我現在獨自前行，處處都能與他相逢。他現在正是我，我現在不是他。應該這樣去理解，才能與如如（真如，Tathata）之理相契合。』 後來有一天，道吾（道吾圓智，Daowu Yuanzhi）在供養云巖（云巖曇晟，Yunyan Tansheng）的真像時，有僧人問：『先師（云巖曇晟，Yunyan Tansheng）說「就是這個」，難道就是這樣嗎？』 道吾（道吾圓智，Daowu Yuanzhi）說：『是。』 僧人問：『意旨是什麼？』 道吾（道吾圓智，Daowu Yuanzhi）說：『當時我差點錯誤地理解了先師（云巖曇晟，Yunyan Tansheng）的意旨。』 僧人問：『不知道先師（云巖曇晟，Yunyan Tansheng）是否知道有這個？』 道吾（道吾圓智，Daowu Yuanzhi）說：『如果不知道有這個，怎麼會那樣說？如果知道有這個，又怎麼肯那樣說？』（長慶棱（時間不詳）說：『既然知道有，為什麼那樣說？又說：養育兒子才知道父親的慈愛。』） 道吾（道吾圓智，Daowu Yuanzhi）在泐潭時，見到初首座，說道：『真奇妙啊，真奇妙啊，佛界道界不可思議。』 道吾（道吾圓智，Daowu Yuanzhi）於是問道：『佛界道界暫且不問，只是說佛界道界的是什麼人？』 初首座沉默良久，沒有回答。 道吾（道吾圓智，Daowu Yuanzhi）說：『為什麼不快說？』 初首座說：『爭辯不得。』 道吾（道吾圓智，Daowu Yuanzhi）說：『話都還沒說，說什麼爭辯不得？』 初首座無言以對。 道吾（道吾圓智，Daowu Yuanzhi）說：『佛與道，都是名言，為什麼不引用教義？』 初首座說：『教義說什麼？』 道吾（道吾圓智，Daowu Yuanzhi）說：『得意忘言。』 初首座說：『還是將教義放在心頭當作病。』 道吾（道吾圓智，Daowu Yuanzhi）說：『說佛界道界的病是大是小？』 初首座再次無言以對。第二天忽然圓寂，當時人們稱道吾（道吾圓智，Daowu Yuanzhi）為「問殺首座價」。 道吾（道吾圓智，Daowu Yuanzhi）因為云巖（云巖曇晟，Yunyan Tansheng）的忌日
【English Translation】 English version Yan (Yunyan Tansheng) asked: 'Where are you going?' The Master (Daowu Yuanzhi) said: 'Although I have left the master (Yunyan Tansheng), I have not yet decided where to go.' Yunyan (Yunyan Tansheng) asked: 'Are you going to Hunan?' The Master (Daowu Yuanzhi) said: 'No.' Yunyan (Yunyan Tansheng) asked: 'Are you going back to your hometown?' The Master (Daowu Yuanzhi) said: 'No.' Yunyan (Yunyan Tansheng) asked: 'When will you return then?' The Master (Daowu Yuanzhi) said: 'I will return when the master (Yunyan Tansheng) has a fixed abode.' Yunyan (Yunyan Tansheng) said: 'After this departure, it will be difficult to meet again.' The Master (Daowu Yuanzhi) said: 'It is rare not to meet.' Before leaving, Yunyan (Yunyan Tansheng) asked again: 'A hundred years from now, if someone asks, can you still depict the true face of your master? How should you answer?' Yunyan (Yunyan Tansheng) remained silent for a long time and said: 'Just this.' The Master (Daowu Yuanzhi) pondered in silence. Yunyan (Yunyan Tansheng) said: 'You, this Ajari (a respectful term for a monk), must carefully examine this matter.' The Master (Daowu Yuanzhi) still had doubts. Later, because he saw his own reflection while crossing a river, he thoroughly understood the previous meaning. He composed a verse saying: 'Be sure not to seek from others, that will only distance you from me. Now I go alone, everywhere I can meet him. He is now precisely me, I am now not him. You should understand it this way, to be in accord with Tathata (suchness, true thusness).' Later, one day, when Daowu (Daowu Yuanzhi) was making offerings to the true image of Yunyan (Yunyan Tansheng), a monk asked: 'The former master (Yunyan Tansheng) said "Just this," is that so?' The Master (Daowu Yuanzhi) said: 'Yes.' The monk asked: 'What is the meaning?' The Master (Daowu Yuanzhi) said: 'At that time, I almost misunderstood the former master's (Yunyan Tansheng) meaning.' The monk asked: 'I wonder if the former master (Yunyan Tansheng) knew there was this?' The Master (Daowu Yuanzhi) said: 'If he didn't know there was this, how could he have said it that way? If he knew there was this, how would he be willing to say it that way?' (Changqing Leng (dates unknown) said: 'Since he knew there was, why did he say it that way? He also said: Only by raising a son does one know the father's love.') When Daowu (Daowu Yuanzhi) was at Letan, he saw the head monk Chu and said: 'How wonderful, how wonderful, the Buddha realm and the Tao realm are inconceivable.' Daowu (Daowu Yuanzhi) then asked: 'The Buddha realm and the Tao realm are not in question for now, but who is it that speaks of the Buddha realm and the Tao realm?' The head monk Chu remained silent for a long time without answering. Daowu (Daowu Yuanzhi) said: 'Why don't you speak quickly?' The head monk Chu said: 'It cannot be argued.' Daowu (Daowu Yuanzhi) said: 'You haven't even spoken, what are you talking about cannot be argued?' The head monk Chu was speechless. Daowu (Daowu Yuanzhi) said: 'Buddha and Tao are both names, why not quote the teachings?' The head monk Chu said: 'What do the teachings say?' Daowu (Daowu Yuanzhi) said: 'Grasp the meaning and forget the words.' The head monk Chu said: 'You are still making the meaning of the teachings a disease in your mind.' Daowu (Daowu Yuanzhi) said: 'Is the disease of speaking of the Buddha realm and the Tao realm big or small?' The head monk Chu was again speechless. The next day he suddenly passed away. At that time, people called Daowu (Daowu Yuanzhi) 'the one who questioned the head monk to death'. Daowu (Daowu Yuanzhi) because of Yunyan's (Yunyan Tansheng) death anniversary
日營齋。僧問。和尚于云巖處。得何指示。師曰。雖在彼中。不蒙指示。曰既不蒙指示。又用設齋作甚麼。師曰。爭敢違揹他。曰和尚初見南泉。為甚麼卻與云巖設齋。師曰。我不重先師道德佛法。祇重他不為我說破。曰和尚為先師設齋。還肯先師也無。師曰。半肯半不肯。曰為甚麼不全肯。師曰。若全肯。即孤負先師也○問欲見和尚本來師。如何得見。師曰。年牙相似。即無阻矣。僧擬進語。師曰。不躡前蹤。別請一問。僧無對(云居膺代云。恁么則不見和尚本來師也 僧問長慶棱。如何是年牙相似者。長慶雲。古人恁么道。阇黎又向這裡。覓個甚麼)○問寒暑到來。如何迴避。師曰。何不向無寒暑處去。曰如何是無寒暑處。師曰。寒時寒殺阇黎。熱時熱殺阇黎(投子同云。幾乎與么去 瑯玡覺云。我即不然。如何是無寒暑處。僧堂里去 云居舜云。大小瑯玡。作這個去就。山僧即不然。如何是無寒暑處。三冬向暖火。九夏取涼風 寶峰文云。大眾。若也會得。不妨神通遊戲。一切臨時。寒暑不相干。若也不會。且向寒暑里。經冬過夏 上封才云。洞山一句。可謂主賓交參。正偏涉入。諸人如今向甚處迴避。無事。上山。行一轉。借問諸人會也無泐潭準云。若為人時。冰也暖。不為人時火也寒) ○師與泰首座。冬
【現代漢語翻譯】 現代漢語譯本 日營齋。有僧人問洞山良價禪師（Dongshan Liangjie Chan Master）。『和尚您在云巖曇晟禪師（Yunyan Tancheng Zen Master）處，得到什麼指示？』 洞山禪師說：『雖然我在那裡，但沒有得到任何指示。』 僧人說：『既然沒有得到任何指示，又何必設齋供養呢？』 洞山禪師說：『怎敢違揹他呢？』 僧人說：『和尚您最初拜見南泉普愿禪師（Nanquan Puyuan Zen Master），為什麼反而要為云巖禪師設齋呢？』 洞山禪師說：『我不看重先師的道德佛法，只看重他不為我說破。』 僧人說：『和尚您為先師設齋，是完全肯定先師嗎？』 洞山禪師說：『一半肯定，一半不肯定。』 僧人說：『為什麼不完全肯定？』 洞山禪師說：『如果完全肯定，就辜負了先師。』 有僧人問：『想要見到和尚您的本來面目，如何才能見到？』 洞山禪師說：『年齡和牙齒相似，就沒有阻礙了。』 僧人想要進一步說話，洞山禪師說：『不要沿著前人的軌跡，另外請問一個問題。』 僧人無言以對。（云居道膺禪師（Yunju Ying Zen Master）代替他說：『這樣說來，就見不到和尚您的本來面目了。』 有僧人問長慶慧棱禪師（Changqing Huiling Zen Master）：『什麼是年齡和牙齒相似？』 長慶禪師說：『古人這樣說，你又在這裡尋找什麼呢？』） 有僧人問：『寒暑到來，如何迴避？』 洞山禪師說：『為什麼不向沒有寒暑的地方去？』 僧人說：『什麼是沒有寒暑的地方？』 洞山禪師說：『寒冷時，寒冷至極；炎熱時，炎熱至極。』（投子大同禪師（Touzi Datong Zen Master）也這樣說：『幾乎就是這樣了。』 瑯玡慧覺禪師（Langye Huijue Zen Master）說：『我卻不這樣認為。什麼是沒有寒暑的地方？去僧堂里。』 云居舜禪師（Yunju Shun Zen Master）說：『瑯玡禪師真是的，這樣去做。我卻不這樣認為。什麼是沒有寒暑的地方？三九天在溫暖的火邊，盛夏時取涼風。』 寶峰文禪師（Baofeng Wen Zen Master）說：『各位，如果能夠領會，不妨神通遊戲，一切隨緣，寒暑不相干。如果不能領會，就在寒暑中，度過冬天和夏天。』 上封才禪師（Shangfeng Cai Zen Master）說：『洞山禪師這句話，可謂主賓交參，正偏涉入。各位現在向什麼地方迴避？沒事，上山走一圈，請問各位領會了嗎？』 泐潭準禪師（Letan Zhun Zen Master）說：『如果為人時，冰也溫暖；不為人時，火也寒冷。』） 洞山禪師與泰首座（Tai Chief Seat）在冬天...
【English Translation】 English version Daily Offering of Food. A monk asked, 'What instruction did the Abbot receive at Yunyan's place?' The Master said, 'Although I was there, I received no instruction.' The monk said, 'Since you received no instruction, what is the use of setting up a vegetarian feast?' The Master said, 'How dare I disobey him?' The monk said, 'When the Abbot first met Nanquan (Nanquan Puyuan Zen Master), why did you set up a vegetarian feast for Yunyan (Yunyan Tancheng Zen Master) instead?' The Master said, 'I do not value the former master's morality and Buddhist teachings; I only value that he did not explain it to me.' The monk said, 'Does the Abbot completely affirm the former master by setting up a vegetarian feast for him?' The Master said, 'Half affirm, half do not affirm.' The monk said, 'Why not completely affirm?' The Master said, 'If I completely affirm, I would betray the former master.' A monk asked, 'How can one see the Abbot's original teacher?' The Master said, 'If the age and teeth are similar, there will be no obstacle.' The monk was about to speak further, but the Master said, 'Do not follow the previous tracks; please ask another question.' The monk was speechless. (Yunju Ying Zen Master said on his behalf, 'In that case, one will not see the Abbot's original teacher.' A monk asked Changqing Huiling Zen Master, 'What is meant by 'age and teeth are similar'?' Changqing said, 'The ancients said so; what are you looking for here?') A monk asked, 'When cold and heat arrive, how can one avoid them?' The Master said, 'Why not go to a place without cold and heat?' The monk said, 'What is a place without cold and heat?' The Master said, 'When it is cold, it is extremely cold; when it is hot, it is extremely hot.' (Touzi Datong Zen Master also said, 'It is almost like that.' Langye Huijue Zen Master said, 'I do not think so. What is a place without cold and heat? Go to the monks' hall.' Yunju Shun Zen Master said, 'Langye is really doing this. I do not think so. What is a place without cold and heat? In the depths of winter, stay by the warm fire; in the heat of summer, seek a cool breeze.' Baofeng Wen Zen Master said, 'Everyone, if you can understand, you may as well play with supernatural powers, be spontaneous in everything, and not be affected by cold and heat. If you cannot understand, then spend the winter and summer in cold and heat.' Shangfeng Cai Zen Master said, 'Dongshan's (Dongshan Liangjie Zen Master) words can be said to have both host and guest interacting, and both right and wrong involved. Where are you all avoiding now? It's nothing; go up the mountain for a walk. May I ask if you all understand?' Letan Zhun Zen Master said, 'When one is being a person, even ice is warm; when one is not being a person, even fire is cold.') The Master and Tai Chief Seat were in winter...
節吃果子次。乃問。有一物。上拄天。下拄地。黑似漆。常在動用中。動用中收不得。且道。過在甚麼處。泰曰。過在動用中。(同安顯別云。不知)師喚侍者。掇退果卓 (五祖戒。別首座云。朝來更獻楚王看 瑯玡覺云。若不是洞山老人。焉能辨得。雖然如是。洞山猶欠一著在 溈山喆云。諸人還知洞山落處么。若也不知。往往作是非得失會去。山僧道。這果子。非但首座不得吃。假使盡大地人來。亦不得正眼覷著 云蓋本云。洞山雖有打破虛空鉗錘。而無補綴底針線。待伊道過在動用中。但道。請首座吃果子。泰首座若是個衲僧。吃了也須吐出 南堂靜云。洞山坐籌帷幄。決勝千里。泰首座通身是口。有理難伸 溈山果云。洞山壓良為賤。泰首座有理難伸。山僧路見不平。要為雪恥。當時才見與么問。只向道。靈山授記未到如此。待他擬議。拈果子劈面便擲。不唯塞斷咽喉。免見後人妄生卜度 凈慈昌云。洞山雖然掇得果卓去。要且塞泰首座口不得)○問雪峰。從甚處來。曰天臺來。師曰。見智者否。曰義存吃鐵棒有分○有僧不安。要見師。師遂往。僧曰。和尚何不救取人家男女。師曰。你是甚麼人家男女。曰某甲是大闡提人家男女。師良久。僧曰。四山相逼時如何。師曰。老僧日前也向人家屋檐下過來。曰回
【現代漢語翻譯】 現代漢語譯本： 節次，洞山良價禪師（807-869）吃果子的時候，於是問道：『有一物，上頂著天，下拄著地，黑得像漆一樣，經常在動用之中，在動用中卻無法收攝。請問，過失在哪裡？』泰首座回答說：『過失在動用中。』（同安顯禪師另外說道：『不知道。』）洞山禪師叫侍者把果桌撤走。（五祖戒禪師另外對首座說：『早晨再獻給楚王看。』瑯玡覺禪師說：『如果不是洞山老人，怎麼能辨別出來？雖然如此，洞山仍然欠缺一著。』溈山喆禪師說：『各位還知道洞山禪師的落腳處嗎？如果不知道，往往會當作是非得失來理解。我說，這果子，不單單是首座不能吃，即使是整個大地的人來，也不能用正眼去看。』云蓋本禪師說：『洞山禪師雖然有打破虛空的鉗錘，卻沒有補綴的針線。等他說過失在動用中，就對他說：請首座吃果子。泰首座如果是個衲僧，吃了也必須吐出來。』南堂靜禪師說：『洞山禪師坐在軍帳中，決勝千里之外。泰首座渾身是嘴，有理也難以辯解。』溈山果禪師說：『洞山禪師壓良為賤，泰首座有理難伸。我路見不平，要為他雪恥。當時如果才見到這樣問，就直接說道：靈山會上釋迦摩尼佛（含義：佛教創始人）的授記還沒有到這種程度。等他猶豫，拿起果子劈面就扔過去，不單單是堵塞他的咽喉，也免得後人妄加猜測。』凈慈昌禪師說：『洞山禪師雖然撤走了果桌，卻仍然堵不住泰首座的嘴。』） 有僧人問雪峰義存禪師（822-908）:『從哪裡來？』回答說：『從天臺山來。』禪師說：『見到智者大師（含義：隋代高僧，天臺宗創始人）了嗎？』回答說：『義存（雪峰義存禪師自稱）有吃鐵棒的份。』 有個僧人身體不適，想要見洞山禪師，禪師於是前往。僧人說：『和尚為什麼不救救人家男女？』禪師說：『你是哪家男女？』僧人說：『我是大闡提（含義：斷絕善根的人）人家男女。』禪師沉默良久。僧人說：『四山相逼時如何？』禪師說：『老僧我日前也從人家屋檐下經過。』僧人無言以對。
【English Translation】 English version: Once, when Dongshan Liangjie (807-869) was eating fruit, he asked: 'There is a thing that props up the sky above and supports the earth below. It is as black as lacquer and is constantly in motion. Yet, in motion, it cannot be contained. Tell me, where does the fault lie?' Chief Seat Tai replied: 'The fault lies in the motion.' (Tong'an Xian said separately: 'I don't know.') The Master called the attendant to remove the fruit table. (Chan Master Wuzu Jie said separately to the Chief Seat: 'This morning, present it to the King of Chu again.' Langye Jue said: 'If it weren't for old man Dongshan, how could one discern this? Even so, Dongshan still lacks one move.' Weishan Zhe said: 'Do you all know where Dongshan's point lies? If you don't know, you will often interpret it as right and wrong, gain and loss. I say, this fruit, not only can the Chief Seat not eat it, but even if all the people on earth came, they couldn't look at it with a proper eye.' Yungai Ben said: 'Although Dongshan has the hammer to break the void, he lacks the needle and thread to mend it. When he says the fault lies in the motion, just say: Please, Chief Seat, eat the fruit. If Chief Seat Tai is a true monk, he must spit it out after eating it.' Nantang Jing said: 'Dongshan sits in the command tent, strategizing to win battles a thousand miles away. Chief Seat Tai is all mouth, and it is difficult to argue his case.' Weishan Guo said: 'Dongshan oppresses the good and treats them as cheap. Chief Seat Tai has reason but cannot express it. I see injustice on the road and want to avenge him. If I had just seen such a question, I would have said: Shakyamuni Buddha's (meaning: the founder of Buddhism) prediction at Ling Mountain has not reached this level. Waiting for him to hesitate, I would grab the fruit and throw it in his face, not only blocking his throat but also preventing future generations from making wild guesses.' Jingci Chang said: 'Although Dongshan removed the fruit table, he still couldn't shut Chief Seat Tai's mouth.') A monk asked Xuefeng Yicun (822-908): 'Where do you come from?' He replied: 'From Mount Tiantai.' The Master said: 'Did you see Zhiyi (meaning: a prominent monk of the Sui Dynasty and founder of the Tiantai school)?' He replied: 'Yicun (Xuefeng Yicun referring to himself) has a share in eating iron rods.' A monk was unwell and wanted to see the Master. The Master went to him. The monk said: 'Why doesn't the Abbot save the people's sons and daughters?' The Master said: 'Whose sons and daughters are you?' The monk said: 'I am the son or daughter of a great icchantika (meaning: one who has severed their roots of goodness).' The Master was silent for a long time. The monk said: 'What happens when the four mountains press in?' The Master said: 'This old monk also passed under the eaves of people's houses the other day.' The monk was speechless.
互不回互。師曰。不回互。曰教某甲向甚處去。師曰。粟畬里去。僧噓一聲曰珍重。便坐脫。師以拄杖敲頭三下曰。汝祇解與么去。不解與么來 (昭覺勤云。大凡行腳人。正要透脫這一件事。這僧既是大闡提人家男女。直至四山相逼。手腳忙亂。若不是洞山具大慈悲。放一線道。與他平展。爭解恁么去。所以古人道。臨終之際。若一毫頭。聖凡情量未盡。未免入驢胎馬腹裡去。只如洞山道。我也亦從人家檐下過。粟畬里去。鼎鼎礙四山。不礙四山。到這裡。須是桶底子脫始得。且道。洞山意作么生。還會么。金雞啄破琉璃殼。玉兔挨開碧海門)○因夜參不點燈。有僧出問話。退後。師令侍者點燈。乃召適來問話僧出來。其僧近前。師曰。將取三兩粉來。與這個上座。其僧拂袖而退。自此省發。遂罄舍衣資。設齋得三年。后辭師。師曰善為。時雪峰侍立。問曰。祇如這僧辭去。幾時卻來。師曰。他祇知一去。不解再來。其僧歸堂。就衣缽下坐化。雪峰上報師。師曰。雖然如此。猶較老僧三生在○雪峰上問訊。師曰。入門來須有語。不得道早個入了也。雪峰曰。某甲無口。師曰。無口且從。還我眼來。雪峰無語(云居膺。別前語云。待某甲有口即道。長慶棱別云。恁么則某甲謹退)○雪峰搬柴次。乃于師面前。拋下一束
。師曰。重多少。雪峰曰。盡大地人提不起。師曰。爭得到這裡。雪峰無語○問時時勤拂拭。為甚麼不得他衣缽。未審甚麼人合得。師曰。不入門者。曰祇如不入門者。還得也無。師曰。雖然如此。不得不與他卻。又曰。直道本來無一物。猶未合得他衣缽。汝道。甚麼人合得。這裡合下得一轉語。且道。下得甚麼語。時有一僧。下九十六轉語。並不契。末後一轉。始愜師意。師曰。阇黎何不早恁么道。別有一僧密聽。祇不聞末後一轉。遂請益其僧。僧不肯說。如是三年相從。終不為舉。一日因疾。其僧曰。某三年請舉前話。不蒙慈悲。善取不得。惡取去。遂持刀白曰。若不為某舉。即殺上座去也。其僧悚然曰。阇黎且待。我為你舉。乃曰。直饒將來。亦無處著。其僧禮謝。(雪竇顯云。他既不受是眼將來。必應是瞎。還見祖師衣缽么。若於此入門。便乃兩手分付。非但大庾嶺頭一個提不起。設使合國人來。且款款將去 翠巖芝云。總不合得他衣缽。卻與古佛同參。且道參阿誰 天童覺云。長蘆則不然。直須將來。若不將來。爭知不受將來底。必應是眼。不受底真個是瞎。還會么。照盡體無依。通身合大道 靈隱岳。舉翠巖語了云。到江吳地盡。隔岸越山多)○有庵主不安。凡見僧便曰。相救相救。多下語不契。師乃去
訪之。庵主亦曰相救。師曰。甚麼相救。庵主曰。莫是藥山之孫。云巖嫡子么。師曰不敢。庵主合掌曰。大家相送。便遷化。僧問。亡僧遷化。向甚麼處去。師曰。火后一莖茆○師謂眾曰。知有佛向上人。方有語話分。僧問。如何是佛向上人。師曰非佛(保福展別云。佛非 雲門偃云。名不得。狀不得。所以言非 法眼益別云。方便呼為佛)○師與密師伯過水。乃問。過水事作么生。密曰。不濕腳。師曰。老老大大。作這個語話。密曰。你又作么生。師曰。腳不濕○僧問茱萸。如何是沙門行。茱萸曰。行則不無。有覺即乖。別有僧舉似師。師曰。他何不道。未審是甚麼行。僧遂進此語。茱萸曰。佛行佛行。僧回舉似師。師曰。幽州猶似可。最苦是新羅。(東禪齊云。此語還有疑訛也無。若有。且道甚麼處不得。若無。他又道最苦是新羅。還點檢得出么他道。行則不無。有覺即乖。卻令再問是甚麼行。又道佛行。那僧是會了問。不會了問。請斷看)僧卻問。如何是沙門行。師曰。頭長三尺。頸長二寸。師令侍者持此語。問三聖然和尚。然于侍者手上掏一掏。侍者回舉似師。師肯之○師見幽上座來。遽起向禪床后立。幽曰。和尚為甚麼迴避學人。師曰。將謂阇黎不見老僧○問三身之中。阿那身不墮眾數。師曰。吾常於此切
【現代漢語翻譯】 現代漢語譯本： 有人去拜訪他，庵主也說要幫助他。溈山靈祐禪師問：『如何相救？』庵主說：『莫非是藥山惟儼禪師的孫子，云巖曇晟禪師的嫡傳弟子嗎？』溈山靈祐禪師說：『不敢當。』庵主合掌說：『大家送送他。』說完就圓寂了。有僧人問：『亡僧圓寂后，去了哪裡？』溈山靈祐禪師說：『火化后的一根茅草。』 溈山靈祐禪師對大眾說：『知道有佛之上的境界的人，才能談論佛法。』有僧人問：『如何是佛之上的境界的人？』溈山靈祐禪師說：『不是佛。』（保福展別說：『佛不是。』雲門文偃禪師說：『名狀不得，所以說不是。』法眼文益禪師別說：『方便稱之為佛。』） 溈山靈祐禪師與密師伯一起過河，於是問：『過河這件事如何？』密師伯說：『不濕腳。』溈山靈祐禪師說：『老老大大的人了，還說這種話。』密師伯說：『你又怎麼說？』溈山靈祐禪師說：『腳不濕。』 有僧人問茱萸和尚：『如何是沙門（指佛教出家修行者）的修行？』茱萸和尚說：『修行則不是沒有，有了覺悟就錯了。』另有僧人把這話告訴溈山靈祐禪師，溈山靈祐禪師說：『他為什麼不說：不知道是什麼修行？』僧人於是把這話問茱萸和尚，茱萸和尚說：『佛的修行，佛的修行。』僧人回來把這話告訴溈山靈祐禪師，溈山靈祐禪師說：『幽州（古代地名）還算可以，最苦的是新羅（古代國家名）。』（東禪齊說：『這句話還有疑問嗎？如果有，那麼說哪裡不對？如果沒有，他又說最苦是新羅，還能檢查出來嗎？他說，修行則不是沒有，有了覺悟就錯了，卻讓人再問是什麼修行，又說是佛的修行，那僧人是會了問，還是不會了問，請判斷一下。』） 僧人又問：『如何是沙門的修行？』溈山靈祐禪師說：『頭長三尺，頸長二寸。』溈山靈祐禪師讓侍者拿著這話，問三聖然和尚，三聖然和尚在侍者的手上掏了一下，侍者回來把這話告訴溈山靈祐禪師，溈山靈祐禪師認可了。 溈山靈祐禪師看見幽上座來了，急忙起身躲到禪床後面站著。幽上座說：『和尚為什麼要回避學人？』溈山靈祐禪師說：『還以為你沒看見老僧。』 有人問：『三身（佛的三種化身，即法身、報身、應身）之中，哪一尊不墮入眾數（輪迴）？』溈山靈祐禪師說：『我常常在此處用心。』
【English Translation】 English version: Someone visited him, and the hermitage master also said he would help. Zen Master Weishan Lingyou asked: 'How to help?' The hermitage master said: 'Could it be the grandson of Zen Master Yaoshan Weiyan (751-834), the direct disciple of Zen Master Yunyan Tansheng (782-841)?' Zen Master Weishan Lingyou said: 'I dare not.' The hermitage master put his palms together and said: 'Let's all see him off.' Then he passed away. A monk asked: 'Where did the deceased monk go after his passing?' Zen Master Weishan Lingyou said: 'A stalk of thatch after cremation.' Zen Master Weishan Lingyou said to the assembly: 'Only those who know that there is something beyond the Buddha can discuss the Dharma.' A monk asked: 'What is a person beyond the Buddha?' Zen Master Weishan Lingyou said: 'Not Buddha.' (Baofu Zhan said separately: 'Not Buddha.' Zen Master Yunmen Wenyan (864-949) said: 'Cannot be named, cannot be described, therefore it is said not.' Zen Master Fayan Wenyi (885-958) said separately: 'Expediently called Buddha.') Zen Master Weishan Lingyou and Mi Shibo crossed the river together, so he asked: 'How is this matter of crossing the river?' Mi said: 'Not wetting the feet.' Zen Master Weishan Lingyou said: 'You are so old, and you still say such things.' Mi said: 'What do you say?' Zen Master Weishan Lingyou said: 'The feet are not wet.' A monk asked Abbot Zhuyu: 'What is the practice of a Shramana (Buddhist monk)?' Abbot Zhuyu said: 'Practicing is not without, having awareness is wrong.' Another monk told this to Zen Master Weishan Lingyou, and Zen Master Weishan Lingyou said: 'Why didn't he say: I don't know what practice it is?' The monk then asked Abbot Zhuyu this question, and Abbot Zhuyu said: 'The practice of the Buddha, the practice of the Buddha.' The monk returned and told this to Zen Master Weishan Lingyou, and Zen Master Weishan Lingyou said: 'Youzhou (ancient place name) is still okay, the most bitter is Silla (ancient country name).' (Dongchan Qi said: 'Is there any doubt about this statement? If there is, then where is it wrong? If not, he also said that the most bitter is Silla, can it still be checked out? He said, practicing is not without, having awareness is wrong, but he asked again what practice it is, and said it is the practice of the Buddha, did that monk ask with understanding, or did he ask without understanding, please judge.') The monk asked again: 'What is the practice of a Shramana?' Zen Master Weishan Lingyou said: 'The head is three feet long, and the neck is two inches long.' Zen Master Weishan Lingyou asked the attendant to take this saying and ask Zen Master Sansheng Ran, Zen Master Sansheng Ran poked at the attendant's hand, and the attendant returned and told this to Zen Master Weishan Lingyou, and Zen Master Weishan Lingyou approved of it. Zen Master Weishan Lingyou saw that Upper Seat You had come, and hurriedly got up and stood behind the Zen bed. Upper Seat You said: 'Why is the abbot avoiding the student?' Zen Master Weishan Lingyou said: 'I thought you didn't see the old monk.' Someone asked: 'Among the three bodies (Trikaya, the three bodies of the Buddha: Dharmakaya, Sambhogakaya, Nirmanakaya), which one does not fall into the multitude (Samsara)?' Zen Master Weishan Lingyou said: 'I always put my mind here.'
(僧問曹山。先師道。吾常於此切。意作么生。曹山云。要頭便斫去。又問雪峰。雪峰以拄杖。劈口打云。我亦曾到洞山來 承天宗云。一轉語海晏河清。一轉語風高月冷。一轉語騎賊馬趁賊。試請辨看。忽有個衲僧出來道。總不與么。也許伊具一隻眼 徑山杲云。恁么葛藤。也未夢見三個老漢在。復云。何不向膏肓穴上下一針)○會下有老宿。去云巖回師問。汝去云巖作甚麼。老宿曰不會。師代曰。堆堆地○師行腳時。會一官人曰。三祖信心銘。弟子擬注。師曰。才有是非。紛然失心。作么生注(法眼益代云。恁么則弟子不注也)○師看稻次。見朗上座牽牛。師曰。這個牛須好看。恐傷人苗稼。朗曰。若是好牛。應不傷人苗稼○師作五位君臣頌曰。正中偏。三更初夜月明前。莫怪相逢不相識。隱隱猶懷舊日嫌。偏中正。失曉老婆逢古鏡。分明覿面別無真。休更迷頭猶認影。正中來。無中有路隔塵埃。但能不觸當今諱。也勝前朝斷舌才。兼中至。兩刃交鋒不須避。好手猶如火里蓮。宛然自有沖天志。兼中到。不落有無誰敢和。人人盡欲出常流。摺合還歸炭里坐○師因曹山辭。遂囑曰。吾在云巖先師處。親印寶鏡三昧。事窮的要。今付于汝。詞曰。如是之法。佛祖密付。汝今得之。宜善保護。銀碗盛雪。明月藏鷺。類之
【現代漢語翻譯】 現代漢語譯本 （僧人問曹山禪師：）『先師（云巖曇晟，Yunyan Tansheng）說道：「我常常在此切磋。」意指什麼？』曹山（Benji Caoshan）回答：『想要頭就砍去。』（僧人）又問雪峰（Xuefeng）：雪峰用拄杖劈頭便打，說：『我也曾到過洞山（Dongshan）！』 承天宗（Chengtianzong）說：『一轉語，海晏河清；一轉語，風高月冷；一轉語，騎賊馬趕賊。』請試著辨別看看。忽然有個僧人出來說：『總不是這樣。』也許他具有一隻眼。 徑山杲（Jingshan Gao）說：『這樣糾纏，也未曾夢見三個老漢。』又說：『何不向膏肓穴上下一針？』 （曹山）會下有個老修行，從云巖（Yunyan）回來，（曹山）問：『你到云巖做什麼？』老修行說：『不會。』曹山代答說：『堆堆地。』 曹山行腳時，遇到一位官員說：『三祖《信心銘》（Xin Ming）弟子打算註釋。』曹山說：『才產生是非，心就紛亂迷失。怎麼註釋？』（法眼益（Fayan Yi）代答說：『這樣，那麼弟子就不註釋了。』） 曹山看稻田時，看見朗上座（Lang zuochán）牽牛。（曹山）說：『這牛須要好好看管，恐怕傷害了人家的稻苗。』朗（Lang）說：『如果是好牛，應該不會傷害人家的稻苗。』 曹山作《五位君臣頌》說：『正中偏，三更初夜月明前。莫怪相逢不相識，隱隱猶懷舊日嫌。偏中正，失曉老婆逢古鏡。分明覿面別無真，休更迷頭猶認影。正中來，無中有路隔塵埃。但能不觸當今諱，也勝前朝斷舌才。兼中至，兩刃交鋒不須避。好手猶如火里蓮，宛然自有沖天志。兼中到，不落有無誰敢和。人人盡欲出常流，摺合還歸炭里坐。』 曹山因為曹山（另一位弟子）要辭別，於是囑咐說：『我在云巖先師（云巖曇晟，Yunyan Tansheng）處，親自印證了《寶鏡三昧》（Baojing Sanmei），窮盡了其中精要。現在交付給你。』詞是：『如是之法，佛祖密付。汝今得之，宜善保護。銀碗盛雪，明月藏鷺。類之。』
【English Translation】 English version (A monk asked Caoshan: ) 'The late master (Yunyan Tansheng) said, "I often discuss here." What does it mean?' Caoshan (Benji Caoshan) replied, 'If you want a head, then chop it off.' (The monk) then asked Xuefeng: Xuefeng struck him over the head with his staff, saying, 'I have also been to Dongshan!' Chengtianzong said: 'One turning word, the sea is calm and the river clear; one turning word, the wind is high and the moon cold; one turning word, riding a thief's horse to chase a thief.' Please try to discern. Suddenly a monk came out and said, 'It's not like that at all.' Perhaps he has one eye. Jingshan Gao said, 'Such entanglement, you haven't even dreamed of the three old men.' He also said, 'Why not insert a needle into the vital point?' (Caoshan's) assembly had an old practitioner who returned from Yunyan. (Caoshan) asked, 'What did you do at Yunyan?' The old practitioner said, 'I don't know.' Caoshan answered for him, 'Piled up, piled up.' When Caoshan was walking, he met an official who said, 'I plan to annotate the Third Patriarch's Xin Ming (Verses on Faith Mind).' Caoshan said, 'As soon as right and wrong arise, the mind becomes confused and lost. How will you annotate it?' (Fayan Yi answered for him, 'In that case, then I will not annotate it.') When Caoshan was looking at the rice paddies, he saw the monk Lang leading an ox. (Caoshan) said, 'This ox must be carefully watched, lest it damage people's rice seedlings.' Lang said, 'If it is a good ox, it should not damage people's rice seedlings.' Caoshan composed the Song of the Five Ranks of Lord and Vassal: 'The Correct within the Partial, before the bright moon of the third watch of the night. Don't be surprised if we meet and don't recognize each other, faintly still harboring old grudges. The Partial within the Correct, an old woman encounters an ancient mirror at dawn. Clearly face to face, there is no other truth, stop confusing the head and still recognizing the shadow. The Correct comes from within, in the midst of nothing there is a road separated by dust. If one can avoid touching the current taboo, it is better than the tongue-cut talent of the previous dynasty. The Combined arrives, there is no need to avoid the clash of two blades. A good hand is like a lotus in the fire, naturally possessing an aspiration that soars to the sky. The Combined reaches, not falling into existence or non-existence, who dares to harmonize? Everyone wants to escape the ordinary flow, fold it up and return to sitting in the charcoal.' Because Caoshan (another disciple) was about to leave, Caoshan instructed him, 'At the place of my late master Yunyan (Yunyan Tansheng), I personally verified the Baojing Sanmei (Jewel Mirror Samadhi), exhausting its essential points. Now I entrust it to you.' The words are: 'Such is the Dharma, secretly entrusted by the Buddhas and Patriarchs. Now that you have obtained it, you should protect it well. Snow in a silver bowl, a heron hidden in the bright moon. Similar to this.'
弗齊。混則知處。意不在言。來機亦赴。動成窠臼。差落顧佇。背觸俱非。如大火聚。但形文彩。即屬染污。夜半正明。天曉不露。為物作則。用㧞諸苦。雖非有為。不是無語。如臨寶鏡。形影相睹。汝不是渠。渠正是汝。如世嬰兒。五相完具。不去不來。不起不住。婆婆和和。有句無句。終不得物。語未正故。重離六爻。偏正回互。疊而為三。變盡成五。如荎草味。如金剛杵。正中妙挾。敲唱雙舉。通宗通涂。挾帶挾路。錯然則吉。不可犯忤。天真而妙。不屬迷悟。因緣時節。寂然昭著。細入無間。大絕方所。毫忽之差。不應律呂。今有頓漸。緣立宗趣。宗趣分矣。即是規矩。宗通趣極。真常流注。外寂中搖。系駒伏鼠。先聖悲之。為法檀度。隨其顛倒。以緇為素。顛倒想滅。肯心自許。要合古轍。請觀前古。佛道垂成。十劫觀樹。如虎之缺。如馬之馵。以有下劣。寶幾珍御。以有驚異。貍奴白牯。羿以巧力。射中百步。箭鋒相直。巧力何預。木人方歌。石女起舞。非情識到。寧容思慮。臣奉于君。子順於父。不順非孝。不奉非輔。潛行密用。如愚若魯。但能相續。名主中主○師又曰。末法時代。人多幹慧。若要辨驗真偽。有三種滲漏。一日見滲漏。機不離位。墮在毒海。二曰情滲漏。滯在向背。見處偏枯。三日語
滲漏。究妙失宗。機昧終始。濁智流轉。於此三種。子宜知之○又綱要偈三首。一敲唱俱行偈曰。金針雙鎖備。葉路隱全該。寶印當風妙。重重錦縫開。二金鎖玄路偈曰。互動明中暗。功齊轉覺難。力窮忘進退。金鎖網鞔鞔。三不墮凡聖(亦名理事不涉)偈曰。事理俱不涉。回照絕幽微。背風無巧拙。電火爍難追○上堂。道無心合人。人無心合道。欲識箇中意。一老一不老(后僧問曹山。如何是一老。曹山云。不扶持。云如何是一不老。曹山云枯木。僧又舉似逍遙忠。忠云。三從六義)○師與密師伯行次。指路傍院曰。裡面有人。說心說性。密曰是誰。師曰。被師伯一問。直得去死十分。密曰。說心說性底誰。師曰。死中得活○師不安。令沙彌傳語云居。乃囑曰。他或問和尚安樂否。但道。云巖路相次絕也。汝下此語須遠立。恐他打汝。沙彌領旨去傳語。聲未絕。早被云居打一棒。沙彌無語(同安顯代云。恁么則云巖一枝不墜也云居錫云。上座且道。云巖路絕不絕 崇壽稠雲。古人打此一棒。意作么生)○師將圓寂。謂眾曰。吾有閑名在世。誰人為吾除得。眾皆無對。時沙彌出曰。請和尚法號。師曰。吾閑名已謝(石霜諸云。無人得他肯 云居膺云。若有閉名。非吾先師 曹山寂云。從古至今。無人辨得 疏山仁云。
【現代漢語翻譯】 現代漢語譯本 滲漏：對精妙之理研究不透徹，失去根本宗旨。 機昧終始：對事物的機理和始終不明白。 濁智流轉：以不清凈的智慧妄加揣測。 對於這三種情況，你們應當瞭解。 又，綱要偈三首： 一、敲唱俱行偈： 『金針雙鎖備，葉路隱全該。寶印當風妙，重重錦縫開。』 二、金鎖玄路偈： 『互動明中暗，功齊轉覺難。力窮忘進退，金鎖網鞔鞔。』 三、不墮凡聖（也名理事不涉）偈： 『事理俱不涉，回照絕幽微。背風無巧拙，電火爍難追。』 上堂開示： 『道無心合人，人無心合道。欲識箇中意，一老一不老。』（後來有僧人問曹山：『如何是一老？』曹山說：『不扶持。』僧人又問：『如何是一不老？』曹山說：『枯木。』僧人又將此事告訴逍遙忠，逍遙忠說：『三從六義。』） 師父與密師伯一同行走時，指著路旁的院子說：『裡面有人，在談論心性。』密師伯問：『是誰？』師父說：『被師伯您這一問，簡直要去死十分。』密師伯問：『說心說性的是誰？』師父說：『死中得活。』 師父身體不適，讓沙彌傳話給云居，並囑咐說：『他如果問和尚是否安樂，你就說：云巖的路快要斷絕了。』你說了這句話要站遠一點，恐怕他打你。沙彌領命去傳話，聲音還沒說完，就被云居打了一棒，沙彌無話可說。（同安顯代說：『這樣說來，云巖一枝就沒有墜落。』云居錫說：『上座，您說云巖的路是斷絕了還是沒斷絕？』崇壽稠說：『古人打這一棒，意圖是什麼？』） 師父將要圓寂時，對眾人說：『我有個虛名在世上，誰能為我除去？』眾人都答不上來。這時，有個沙彌出來說：『請問和尚的法號。』師父說：『我的虛名已經謝了。』（石霜諸禪師說：『沒有人能得到他的認可。』云居膺禪師說：『如果有閉藏名號的，就不是我的先師。』曹山寂禪師說：『從古至今，沒有人能辨別出來。』疏山仁禪師說：『
【English Translation】 English version Leakage: Thoroughly investigating the subtle principles but losing the fundamental purpose. Ignorance of Beginning and End: Not understanding the mechanisms and the entirety of things. Turbid Wisdom in Circulation: Recklessly speculating with impure wisdom. Regarding these three situations, you should understand them. Furthermore, three verses of key points: 1. Verse of Striking and Singing Together: 'Golden needles double-locked, complete in hidden leaf paths. The precious seal is wonderfully in the wind, layer upon layer of brocade seams open.' 2. Verse of the Mysterious Path of the Golden Lock: 'Interacting light within darkness, equal merit makes transformation difficult. Exhausting strength, forgetting advance and retreat, the golden lock net is tightly stretched.' 3. Verse of Not Falling into Worldly or Saintly (also named Non-involvement of Principle and Phenomena): 'Neither involved in phenomena nor principle, reflecting back, utterly subtle and profound. Against the wind, without skill or clumsiness, lightning flashes, difficult to pursue.' Ascending the Hall for Instruction: 'The Dao mindlessly unites with people, people mindlessly unite with the Dao. If you want to know the meaning within, one old, one not old.' (Later, a monk asked Caoshan: 'What is one old?' Caoshan said: 'Not supporting.' The monk then asked: 'What is one not old?' Caoshan said: 'A withered tree.' The monk then told this to Xiaoyao Zhong, who said: 'Three obediences and six virtues.') When the Master was walking with Dharma Master Mi, he pointed to a courtyard beside the road and said: 'There are people inside, talking about mind and nature.' Dharma Master Mi asked: 'Who are they?' The Master said: 'Being asked by you, Dharma Master, is like being ten parts dead.' Dharma Master Mi asked: 'Who are those talking about mind and nature?' The Master said: 'Living from death.' The Master was unwell and asked a novice to convey a message to Yunju, instructing him: 'If he asks whether the Abbot is at peace, just say: The road of Yunyan is about to be cut off.' You must stand far away after saying this, lest he hit you.' The novice received the order and went to convey the message. Before the sound had finished, he was struck by Yunju with a stick, and the novice was speechless. (Tongan Xian said: 'In that case, the branch of Yunyan has not fallen.' Yunju Xi said: 'Venerable, tell me, is the road of Yunyan cut off or not?' Chongshou Chou said: 'What was the intention of the ancients in striking this stick?') When the Master was about to enter Nirvana, he said to the assembly: 'I have a false name in the world, who can remove it for me?' None of them could answer. At this time, a novice came out and said: 'Please ask for the Master's Dharma name.' The Master said: 'My false name has already been relinquished.' (Zen Master Shishuang Zhu said: 'No one can get his approval.' Zen Master Yunju Ying said: 'If there is someone who conceals their name, they are not my late teacher.' Zen Master Caoshan Ji said: 'From ancient times until now, no one has been able to discern it.' Shushan Ren said: '
龍有出水之機。無人辨得)。
青原下五世
曹山本寂禪師(洞山價法嗣)
撫州曹山本寂禪師。泉州莆田黃氏子。少業儒。年二十五登戒。尋謁洞山。洞山問。阇黎名甚麼。師曰本寂。洞山曰。那個聻。師曰。不名本寂。洞山深器之。自此入室。盤桓數載。乃辭去。洞山遂密授洞上宗旨。復問曰。子向甚麼處去。師曰。不變異處去。洞山曰。不變異處。豈有去邪。師曰。去亦不變異。遂往曹溪。禮祖塔。回吉水。眾向師名。乃請開法。師志慕六祖。遂名山為曹。尋值賊亂。乃之宜黃。由是法席大興。學者云萃。洞山之宗。至師為盛○稠布衲問。披毛帶角是甚麼墮。師曰。是類墮。曰不斷聲色是甚麼墮。師曰是隨墮。曰不受食是甚麼墮。師曰。是尊貴墮。乃曰。食者即是本分事。知有不取故。曰尊貴墮。若執初心。知有自己及聖位故。曰類墮。若初心知有己事。回光之時。擯卻色聲香味觸法。得寧謐。即成功勛。后卻不執六塵等事。隨分而昧。任之則礙。所以外道六師。是汝之師。彼師所墮。汝亦隨墮。乃可取食。食者即是正命食也。亦是就六根門頭。見聞覺知。祇是不被他染污。將為墮。且不是同向前。均他本分事尚不取。豈況其餘事邪。師凡言墮。謂混不得類不齊。凡言初心者。所謂悟了同未
【現代漢語翻譯】 現代漢語譯本 龍有出水之機，無人能夠辨認。（意指真理顯現的契機，卻無人能識）
青原下五世
曹山本寂禪師（洞山良價（？-869）法嗣）
撫州曹山本寂禪師，是泉州莆田黃氏之子。年少時學習儒學，二十五歲受具足戒，之後參謁洞山良價禪師。洞山問：『你叫什麼名字？』禪師回答：『本寂。』洞山說：『哪個是本寂？』禪師說：『不叫本寂。』洞山對禪師非常器重。從此禪師進入洞山的禪室，住了幾年，然後辭別離去。洞山於是秘密地傳授了洞山的宗旨，又問：『你打算到哪裡去？』禪師說：『到不變異的地方去。』洞山說：『不變異的地方，難道還有去嗎？』禪師說：『去也不變異。』於是禪師前往曹溪（今廣東韶關南華寺），禮拜六祖慧能（638-713）的塔。回到吉水后，眾人仰慕禪師的名聲，於是請他開法。禪師仰慕六祖慧能，於是將山命名為曹山。不久遇到賊寇作亂，禪師前往宜黃。從此禪師的法席大興，學者雲集。洞山宗的興盛，到禪師這裡達到了頂峰。 稠布衲問：『披毛戴角是什麼墮落？』禪師說：『是類墮。』說：『不斷絕聲色是什麼墮落？』禪師說：『是隨墮。』說：『不受飲食是什麼墮落？』禪師說：『是尊貴墮。』於是說：『飲食就是本分事，因為知道有不取，所以說是尊貴墮。如果執著初心，知道有自己以及聖位，所以說是類墮。如果初心知道有自己的事情，迴光返照的時候，摒棄色聲香味觸法，得到寧靜，就成功勛。後來卻不執著六塵等事，隨順本分而昧於真性，任其發展就會成為障礙。所以外道六師，是你的老師，他們所墮落的，你也隨之墮落，才可以取食。飲食就是正命食。也是在六根門頭，見聞覺知，只是不被它染污，就當做墮落。且不是同向前一樣，連他本分事尚且不取，何況其餘的事情呢？』禪師凡是說到墮落，是指混雜不清，種類不齊。凡是說到初學者，是指悟了和未悟一樣。
【English Translation】 English version The dragon has the opportunity to emerge from the water, but no one can recognize it. (Meaning the opportunity for truth to manifest, yet no one can discern it.)
Fifth Generation from Qingyuan
Zen Master Caoshan Benji (Successor of Dongshan Liangjie)
Zen Master Caoshan Benji of Fuzhou was the son of the Huang family of Putian, Quanzhou. In his youth, he studied Confucianism. At the age of twenty-five, he received the full precepts and then visited Zen Master Dongshan Liangjie. Dongshan asked, 'What is your name, Venerable?' The Zen Master replied, 'Benji.' Dongshan said, 'Which one is Benji?' The Zen Master said, 'Not named Benji.' Dongshan deeply valued him. From then on, the Zen Master entered Dongshan's meditation room, stayed for several years, and then bid farewell to leave. Dongshan then secretly transmitted the principles of the Dongshan school and asked, 'Where do you intend to go?' The Zen Master said, 'To a place that does not change.' Dongshan said, 'In a place that does not change, is there still going?' The Zen Master said, 'Going is also not changing.' Thereupon, the Zen Master went to Caoxi (now Nan Hua Temple in Shaoguan, Guangdong) to pay respects to the pagoda of the Sixth Patriarch Huineng (638-713). After returning to Jishui, the people admired the Zen Master's reputation, so they invited him to open the Dharma. The Zen Master admired the Sixth Patriarch Huineng, so he named the mountain Caoshan. Soon after, he encountered bandit disturbances, and the Zen Master went to Yihuang. From then on, the Zen Master's Dharma seat greatly flourished, and scholars gathered. The prosperity of the Dongshan school reached its peak with the Zen Master. Monk Chou asked, 'What is the downfall of wearing fur and horns?' The Zen Master said, 'It is a downfall of kind.' Said, 'Not cutting off sound and color, what is the downfall?' The Zen Master said, 'It is a downfall of following.' Said, 'Not receiving food, what is the downfall?' The Zen Master said, 'It is a downfall of nobility.' Then he said, 'Eating is one's fundamental duty, because knowing there is not taking, therefore it is called the downfall of nobility. If one clings to the initial mind, knowing there is oneself and the position of a sage, therefore it is called the downfall of kind. If the initial mind knows there is one's own affairs, when reflecting inward, discarding form, sound, smell, taste, touch, and dharma, obtaining tranquility, then one achieves merit. Later, one does not cling to the six dusts and other matters, following one's lot and being ignorant of true nature, allowing it to develop will become an obstacle. Therefore, the six heretical teachers are your teachers, and what they fall into, you also fall into, then you can take food. Eating is right livelihood. It is also at the six sense organs, seeing, hearing, perceiving, and knowing, just not being defiled by them, and considering it a downfall. It is not the same as before, even his fundamental duty is not taken, let alone other things?' Whenever the Zen Master speaks of downfall, it refers to being mixed and unclear, and the kinds are not uniform. Whenever he speaks of beginners, it refers to being enlightened and not enlightened being the same.
悟耳○僧問。學人通身是病。請師醫。師曰不醫。曰為甚麼不醫。師曰。教汝求生不得。求死不得○問沙門豈不是具大慈悲底人。師曰是。曰忽遇六賊來時如何。師曰。亦須具大慈悲。曰如何具大慈悲。師曰。一劍揮盡。曰盡后如何。師曰。始得和同○僧問。具何知解。善能問難。師曰。不呈句。曰問難個甚麼。師曰。刀斧斫不入。曰恁么問難。還有不肯者么。師曰有。曰是誰。師曰曹山○師聞鐘聲乃曰。阿㖿阿㖿。僧問。和尚作甚麼。師曰。打著我心。僧無對(五祖戒代云。作賊人心虛)○問維那。甚處來。曰牽醋槽去來。師曰。或到險處。又作么生牽。維那無對(云居膺代云。正好著力 疏山仁代云。切須放卻始得)○問金峰志曰。作甚麼來。曰蓋屋來。師曰。了也未。曰這邊則了。師曰。那邊事作么生。曰候下工日白和尚。師曰。如是如是○師一日。入僧堂向火。有僧曰。今日好寒。師曰。須知有不寒者。曰誰是不寒者。師筴火示之。僧曰。莫道無人好。師拋下火。僧曰。某甲到這裡卻不會。師曰。日照寒潭明更明○僧問。清稅孤貧。乞師賑濟。師召稅阇黎。稅應諾。師曰。清原白家酒三盞。吃了猶道未沾唇。(報慈遂云。甚麼處是與他酒吃)○鏡清問。清虛之理。畢竟無身時如何。師曰。理即如此。事作么生
。曰如理如事。師曰。謾曹山一人即得。爭奈諸聖眼何。曰若無諸聖眼。爭鑒得個不恁么。師曰。官不容針。私通車馬(溈山喆云。曹山雖然善能切磋琢磨。其奈鏡清玉本無瑕。要會么。不經敏手。終成廢器)○雲門問。不改易底人來。師還接否。師曰。曹山無恁么閑工夫○問子歸就父。為甚麼父全不顧。師曰。理合如是。曰父子之恩何在。師曰。始成父子之恩。曰如何是父子之恩。師曰。刀斧斫不開○問靈衣不掛時如何。師曰。曹山孝滿。曰孝滿后如何。師曰。曹山好顛酒○問世間甚麼物最貴。師曰。死貓兒頭最貴。曰為甚麼死貓兒頭最貴。師曰。無人著價○師問德上座。菩薩在定。聞香象渡河。出甚麼經。曰出涅槃經。師曰。定前聞。定后聞。曰和尚流也。師曰。道也太煞道。祇道得一半。曰和尚如何。師曰。灘下接取(徑山杲云。甚麼處去也)○問學人十二時中。如何保任。師曰。如經蠱毒之鄉。水也不得沾著一滴○問國內按劍者是誰。師曰曹山。(清涼欽別云。汝不是恁么人)曰擬殺何人。師曰。一切總殺。曰忽逢本生父母。又作么生。師曰。揀甚麼。曰爭奈自己何。師曰。誰奈我何。曰何不自殺。師曰。無下手處○紙衣道者參。師問。莫是紙衣道者否。道者曰不敢。師曰。如何是紙衣下事。曰一裘才掛體。
萬法悉皆如。師曰。如何是紙衣下用。道者近前應諾。便立脫。師曰。汝祇解恁么去。何不解恁么來。道者忽開眼問曰。一靈真性。不假胞胎時如何。師曰。未是妙。道者曰。如何是妙。師曰。不借借。道者珍重便化○問強上座曰。佛真法身。猶若虛空。應物現形。如水中月。作么生說個應底道理。曰如驢覷井。師曰。道則太煞道。祇道得八成。曰和尚又如何。師曰。如井覷驢○雲門問。如何是沙門行。師曰。吃常住苗稼者是。曰便恁么去時如何。師曰。你還畜得么。曰畜得。師曰。你作么生畜。曰著衣吃飯。有甚麼難。師曰。何不道披毛戴角。雲門便禮拜 (徑山杲云。二尊宿恁么問答。未免在驢胎馬腹裡作活計。雖然如是。狗銜赦書。諸侯避道)○陸亙大夫問南泉。姓甚麼。南泉曰姓王。曰王還有眷屬也無。南泉曰。四臣不昧。曰王居何位。南泉曰。玉殿苔生。后僧舉問師。玉殿苔生意旨如何。師曰。不居正位。曰八方來朝時如何。師曰。他不受禮。曰何用來朝。師曰。違則斬。曰違是臣分上。未審君意如何。師曰。樞密不得旨。曰恁么則燮理之功。全歸臣相也。師曰。你還知君意么。曰外方不敢論量。師曰。如是如是○僧問香嚴。如何是道。香嚴曰。枯木里龍吟。曰如何是道中人。香嚴曰。髑髏里眼睛。(玄沙
【現代漢語翻譯】 現代漢語譯本 萬法都是如此。 溈山禪師問：『什麼是紙衣下的作用？』 求道者走上前應諾，隨即站立而逝。 溈山禪師說：『你只懂得這樣去，為何不懂得這樣來？』 求道者忽然睜開眼睛問道：『一靈真性，不假借父母胞胎時是怎樣的？』 溈山禪師說：『還未到妙處。』 求道者說：『如何才是妙處？』 溈山禪師說：『不借也不借。』 求道者珍重告別，隨即火化。 有人問強上座：『佛的真法身，猶如虛空，應物現形，如水中月。 怎樣說這個『應』的道理？』 強上座說：『如驢看井。』 溈山禪師說：『說得太過了，只說到了八成。』 強上座問：『和尚您又如何說？』 溈山禪師說：『如井看驢。』 雲門禪師問：『什麼是沙門（出家修行的人）的行持？』 溈山禪師說：『吃常住（寺院公有財產）苗稼的人就是。』 雲門禪師問：『如果就這樣下去會如何？』 溈山禪師說：『你還養得起嗎？』 雲門禪師說：『養得起。』 溈山禪師問：『你怎樣養？』 雲門禪師說：『穿衣吃飯，有什麼難的？』 溈山禪師說：『為何不說披毛戴角？』 雲門禪師便禮拜。（徑山杲禪師說：『這兩位尊宿這樣問答，未免在驢胎馬腹裡做活計。 雖然如此，狗銜赦書，諸侯也要避道。』） 陸亙大夫問南泉禪師：『您姓什麼？』 南泉禪師說：『姓王。』 陸亙大夫問：『王還有眷屬嗎？』 南泉禪師說：『四臣不昧。』 陸亙大夫問：『王居於何位？』 南泉禪師說：『玉殿苔生。』 後來有僧人舉此問溈山禪師：『玉殿苔生是什麼意思？』 溈山禪師說：『不居正位。』 僧人問：『八方來朝時如何？』 溈山禪師說：『他不受禮。』 僧人問：『為何要來朝拜？』 溈山禪師說：『違抗就斬。』 僧人問：『違抗是臣子的本分，不知君王的意思如何？』 溈山禪師說：『樞密（官名）沒有旨意。』 僧人問：『這樣說來，燮理（治理）的功勞，全歸於臣相了？』 溈山禪師說：『你還知道君王的意思嗎？』 僧人說：『外方不敢論量。』 溈山禪師說：『如是如是。』 有僧人問香嚴禪師：『什麼是道？』 香嚴禪師說：『枯木里龍吟。』 僧人問：『什麼是道中人？』 香嚴禪師說：『髑髏里眼睛。』（玄沙（地名））
【English Translation】 English version All dharmas are thus. The Master (Weishan) asked: 'What is the use under the paper robe?' The seeker stepped forward and acknowledged, then stood and passed away. The Master said: 'You only know how to go like that, why don't you know how to come like that?' The seeker suddenly opened his eyes and asked: 'What is it like when the one true nature does not rely on the womb?' The Master said: 'It's not yet the subtle point.' The seeker said: 'What is the subtle point?' The Master said: 'Not borrowing, not borrowing.' The seeker respectfully bid farewell and then was cremated. Someone asked Upper Seat Qiang: 'The true Dharma body of the Buddha is like empty space, manifesting forms in response to things, like the moon in water. How do you explain the principle of 'responding'?' Upper Seat Qiang said: 'Like a donkey looking at a well.' The Master (Weishan) said: 'You've said too much, you've only said eighty percent.' Upper Seat Qiang asked: 'What would the Abbot say?' The Master (Weishan) said: 'Like a well looking at a donkey.' Zen Master Yunmen asked: 'What is the practice of a Shramana (a monk who has left home to practice)?' The Master (Weishan) said: 'It is the one who eats the seedlings of the Sangha (the monastic community's collective property).' Zen Master Yunmen asked: 'What if it goes on like this?' The Master (Weishan) said: 'Can you still afford to raise them?' Zen Master Yunmen said: 'I can afford to raise them.' The Master (Weishan) asked: 'How do you raise them?' Zen Master Yunmen said: 'Wearing clothes and eating rice, what's so difficult?' The Master (Weishan) said: 'Why not say wearing fur and horns?' Zen Master Yunmen then bowed. (Zen Master Jingshan Gao said: 'These two venerable monks answering like this, inevitably making a living in the donkey's womb and the horse's belly. Even so, a dog carrying a pardon, even feudal lords must give way.') The Great Officer Lu Geng asked Zen Master Nanquan: 'What is your surname?' Zen Master Nanquan said: 'My surname is Wang.' Lu Geng asked: 'Does the Wang have any family?' Zen Master Nanquan said: 'The four ministers are not ignorant.' Lu Geng asked: 'Where does the Wang reside?' Zen Master Nanquan said: 'Moss grows in the jade palace.' Later, a monk raised this question to Master Weishan: 'What is the meaning of moss growing in the jade palace?' The Master (Weishan) said: 'Not residing in the proper position.' The monk asked: 'What about when the eight directions come to pay homage?' The Master (Weishan) said: 'He does not accept the ceremony.' The monk asked: 'Why come to pay homage?' The Master (Weishan) said: 'Disobey and be beheaded.' The monk asked: 'Disobedience is the duty of a minister, I wonder what the king's intention is?' The Master (Weishan) said: 'The Privy Council (official title) has no decree.' The monk asked: 'In that case, the merit of governance entirely belongs to the minister?' The Master (Weishan) said: 'Do you still know the king's intention?' The monk said: 'Outsiders dare not speculate.' The Master (Weishan) said: 'Thus it is, thus it is.' A monk asked Zen Master Xiangyan: 'What is the Dao?' Zen Master Xiangyan said: 'A dragon's roar from a withered tree.' The monk asked: 'What is a person of the Dao?' Zen Master Xiangyan said: 'Eyes in a skull.' (Xuansha (place name))
備別云。龍藏枯木)僧不領。乃問石霜。如何是枯木里龍吟。石霜曰。猶帶喜在。曰如何是髑髏里眼睛。石霜曰。猶帶識在。又不領乃問師。如何是枯木里龍吟。師曰。血脈不斷。曰如何是髑髏里眼睛。師曰。幹不盡。曰未審還有得聞者么。師曰。盡大地未有一人不聞。曰未審枯木里龍吟。是何章句。師曰。不知是何章句。聞者皆喪。遂示偈曰。枯木龍吟真見道。髑髏無識眼初明。喜識盡時訊息盡。當人那辨濁中清 (神鼎諲云。石霜一向打揲。向真界里作活計。又舉曹山云。恁么會取好 昭覺勤云。念不異。心不差。圓融五位君臣。跳過無明三毒。便可以向枯木上生華。寒巖中吹律。看他三個老宿。一人透語滲漏。一人透情滲漏。一人透見滲漏。若善參詳。便可玄關獨步。還委悉么。莫守寒巖異草青。坐斷白雲機不妙 徑山杲。舉圓悟透三種滲漏語了云。諸人還揀得出么。若揀不出。妙喜不惜眉毛。為諸人說破。香嚴透語滲漏。被語言縛殺。石霜透情滲漏。被情識使殺。曹山透見滲漏。被見聞覺知惑殺。分明說了。具眼者辨 楚石琦云。妙喜老人。全身坐在三種滲漏里。卻不被三種滲漏所拘。雖然。要見古人。直是遠在。為什麼如此。無事教壞人家男女 天奇瑞雲。髑髏里露出兩個眼睛。牙𦚞里拍搭一條舌頭。卻如
【現代漢語翻譯】 現代漢語譯本 備別云：龍藏枯木（指隱藏在枯木中的龍）僧不領會。於是問石霜慶諸禪師：『如何是枯木里龍吟？』石霜說：『猶帶喜在（仍然帶著喜悅）。』僧人又問：『如何是髑髏里眼睛？』石霜說：『猶帶識在（仍然帶著意識）。』 僧人仍然不領會，於是問（云居道膺）禪師：『如何是枯木里龍吟？』禪師說：『血脈不斷（生命力沒有斷絕）。』僧人又問：『如何是髑髏里眼睛？』禪師說：『幹不盡（沒有完全枯竭）。』僧人問：『未審還有得聞者么（不知道是否還有人能聽見）？』禪師說：『盡大地未有一人不聞（整個大地沒有一個人聽不見）。』僧人問：『未審枯木里龍吟，是何章句（不知道枯木里的龍吟，是什麼樣的篇章語句）？』禪師說：『不知是何章句，聞者皆喪（不知道是什麼樣的篇章語句，聽見的人都會喪失）。』 於是（云居道膺）禪師作偈語說：『枯木龍吟真見道，髑髏無識眼初明。喜識盡時訊息盡，當人那辨濁中清（枯木龍吟真正見到道，髑髏沒有意識眼睛才初放光明。喜悅和意識都消失的時候，一切訊息都斷絕，這時誰還能分辨濁和清）。』 （神鼎諲禪師）評論說：『石霜慶諸禪師一向打揲（一直都在敲打），向真界里作活計（在真如的境界里做活計）。』又引用曹山（本寂禪師）的話說：『恁么會取好（這樣理解就好）。』 （昭覺勤禪師）評論說：『念不異，心不差，圓融五位君臣，跳過無明三毒，便可以向枯木上生華，寒巖中吹律（念頭沒有差異，心沒有偏差，圓融五位君臣，跳過無明三毒，就可以在枯木上開花，在寒冷的巖石中吹奏音律）。看他三個老宿，一人透語滲漏，一人透情滲漏，一人透見滲漏（看他們三個老禪師，一個人是語言上的滲漏，一個人是情感上的滲漏，一個人是見解上的滲漏）。若善參詳，便可玄關獨步（如果好好參詳，就可以在玄關中獨自行走）。還委悉么（還明白嗎）？莫守寒巖異草青，坐斷白雲機不妙（不要守著寒冷的巖石，奇異的草是青色的，坐斷白雲的機鋒並不巧妙）。』 （徑山杲禪師）引用圓悟勤禪師透三種滲漏的話說：『諸人還揀得出么（各位還能分辨出來嗎）？若揀不出，妙喜不惜眉毛，為諸人說破（如果分辨不出來，妙喜禪師不惜眉毛，為各位說破）。香嚴智閑禪師透語滲漏，被語言縛殺（被語言束縛）。石霜慶諸禪師透情滲漏，被情識使殺（被情識驅使）。曹山本寂禪師透見滲漏，被見聞覺知惑殺（被見聞覺知迷惑）。分明說了，具眼者辨（說得很明白，有眼睛的人辨別）。』 （楚石琦禪師）評論說：『妙喜老人，全身坐在三種滲漏里，卻不被三種滲漏所拘（全身坐在三種滲漏里，卻不被三種滲漏所拘）。雖然，要見古人，直是遠在（雖然如此，要見到古人，實在是遙遠）。為什麼如此？無事教壞人家男女（沒事教壞人家男女）。』 （天奇瑞禪師）評論說：『髑髏里露出兩個眼睛，牙𦚞里拍搭一條舌頭，卻如（髑髏里露出兩個眼睛，牙齒里拍打一條舌頭，卻像）。』
English version A monk asked, 'The dragon is hidden in the withered tree.' The monk did not understand. Then he asked Zen Master Shishuang Qingzhu: 'What is the dragon's roar from the withered tree?' Shishuang said, 'It still carries joy.' The monk asked again, 'What are the eyes in the skull?' Shishuang said, 'It still carries consciousness.' The monk still did not understand, so he asked Zen Master (Yunju Daoying): 'What is the dragon's roar from the withered tree?' The Zen master said, 'The bloodline is unbroken.' The monk asked again, 'What are the eyes in the skull?' The Zen master said, 'It is not completely dried up.' The monk asked, 'I don't know if there is anyone who can hear it?' The Zen master said, 'In the entire earth, there is no one who cannot hear it.' The monk asked, 'I don't know what kind of chapter or sentence the dragon's roar from the withered tree is?' The Zen master said, 'I don't know what kind of chapter or sentence it is; those who hear it will lose themselves.' Then Zen Master (Yunju Daoying) composed a verse: 'The dragon's roar from the withered tree truly sees the Dao, the eyes in the skull without consciousness are just beginning to shine. When joy and consciousness are exhausted, all news ceases; who can distinguish between the turbid and the clear?' (Zen Master Shending Yin) commented: 'Zen Master Shishuang Qingzhu has been striking and kneading, making a living in the realm of true reality.' He also quoted Zen Master Caoshan (Benji): 'It is good to understand it this way.' (Zen Master Zhaojue Qin) commented: 'Thoughts are not different, the mind is not mistaken, the five ranks of ruler and minister are perfectly integrated, jumping over ignorance and the three poisons, then one can blossom on the withered tree and play the flute in the cold rock. Look at these three old monks, one has a leak in speech, one has a leak in emotion, and one has a leak in view. If you carefully examine them, you can walk alone in the mysterious gate. Do you understand? Do not guard the cold rock where strange grass is green; cutting off the white clouds is not a subtle opportunity.' (Zen Master Jingshan Gao) quoted Zen Master Yuanwu Qin's words on the three kinds of leaks: 'Can you all distinguish them? If you cannot distinguish them, Zen Master Miaoxi will not spare his eyebrows to explain them to you. Zen Master Xiangyan Zhixian's leak in speech is bound by language. Zen Master Shishuang Qingzhu's leak in emotion is driven by emotions and consciousness. Zen Master Caoshan Benji's leak in view is confused by seeing, hearing, feeling, and knowing. It has been clearly stated; those with eyes can discern.' (Zen Master Chushi Qi) commented: 'Old man Miaoxi is sitting in the three kinds of leaks with his whole body, but he is not bound by the three kinds of leaks. Although it is so, to see the ancients is really far away. Why is this so? It is useless to teach and corrupt other people's sons and daughters.' (Zen Master Tianqi Rui) commented: 'Two eyes are revealed in the skull, and a tongue is flapping in the teeth, just like...'
【English Translation】 English version A monk asked, 'The dragon is hidden in the withered tree.' The monk did not understand. Then he asked Zen Master Shishuang Qingzhu: 'What is the dragon's roar from the withered tree?' Shishuang said, 'It still carries joy.' The monk asked again, 'What are the eyes in the skull?' Shishuang said, 'It still carries consciousness.' The monk still did not understand, so he asked Zen Master (Yunju Daoying): 'What is the dragon's roar from the withered tree?' The Zen master said, 'The bloodline is unbroken.' The monk asked again, 'What are the eyes in the skull?' The Zen master said, 'It is not completely dried up.' The monk asked, 'I don't know if there is anyone who can hear it?' The Zen master said, 'In the entire earth, there is no one who cannot hear it.' The monk asked, 'I don't know what kind of chapter or sentence the dragon's roar from the withered tree is?' The Zen master said, 'I don't know what kind of chapter or sentence it is; those who hear it will lose themselves.' Then Zen Master (Yunju Daoying) composed a verse: 'The dragon's roar from the withered tree truly sees the Dao, the eyes in the skull without consciousness are just beginning to shine. When joy and consciousness are exhausted, all news ceases; who can distinguish between the turbid and the clear?' (Zen Master Shending Yin) commented: 'Zen Master Shishuang Qingzhu has been striking and kneading, making a living in the realm of true reality.' He also quoted Zen Master Caoshan (Benji): 'It is good to understand it this way.' (Zen Master Zhaojue Qin) commented: 'Thoughts are not different, the mind is not mistaken, the five ranks of ruler and minister are perfectly integrated, jumping over ignorance and the three poisons, then one can blossom on the withered tree and play the flute in the cold rock. Look at these three old monks, one has a leak in speech, one has a leak in emotion, and one has a leak in view. If you carefully examine them, you can walk alone in the mysterious gate. Do you understand? Do not guard the cold rock where strange grass is green; cutting off the white clouds is not a subtle opportunity.' (Zen Master Jingshan Gao) quoted Zen Master Yuanwu Qin's words on the three kinds of leaks: 'Can you all distinguish them? If you cannot distinguish them, Zen Master Miaoxi will not spare his eyebrows to explain them to you. Zen Master Xiangyan Zhixian's leak in speech is bound by language. Zen Master Shishuang Qingzhu's leak in emotion is driven by emotions and consciousness. Zen Master Caoshan Benji's leak in view is confused by seeing, hearing, feeling, and knowing. It has been clearly stated; those with eyes can discern.' (Zen Master Chushi Qi) commented: 'Old man Miaoxi is sitting in the three kinds of leaks with his whole body, but he is not bound by the three kinds of leaks. Although it is so, to see the ancients is really far away. Why is this so? It is useless to teach and corrupt other people's sons and daughters.' (Zen Master Tianqi Rui) commented: 'Two eyes are revealed in the skull, and a tongue is flapping in the teeth, just like...'
做夢。猶自不知。這老子只道。這僧鼻孔通氣。固向命根上一掐。所以師子捉象。全用其力。捉兔亦全用其力。引得。這僧轉生狐疑這老子亦[打-丁+勃]撒不下。當時待他開口。便劈口打。看他知不知。大蓋當斷不斷返招其亂)○問朗月當空時如何。師曰。猶是階下漢。曰請師接上階。師曰。月落後來相見。
云居道膺禪師(洞山價法嗣)
洪州云居道膺禪師。幽州玉田王氏子。遊方至翠微問道。會有僧自豫章來。盛稱洞山法席。師遂造焉。洞山問。甚處來。師曰。翠微來。洞山曰。翠微有何言句示徒。師曰。翠微供養羅漢。某甲問。供養羅漢。羅漢還來否。翠微曰。你每日噇個甚麼。洞山曰。實有此語否。師曰有。洞山曰。不虛參見作家來。洞山問。汝名甚麼。師曰道膺。洞山曰。向上更道。師曰。向上即不名道膺。洞山曰。與老僧祇對道吾底語一般。師問。如何是祖師意。洞山曰。阇黎他後有把茅蓋頭。忽有人問。如何祇對。師曰。道膺罪過○洞山問師。吾聞思大和尚。生倭國作王。是否。師曰。若是思大。佛亦不作。洞山然之○洞山問師。甚處去來。師曰。蹋山來。洞山曰。那個山堪住。師曰。那個山不堪住。洞山曰。恁么則國內。總被阇黎占卻。師曰不然。洞山曰。恁么則子得個入路。師曰
【現代漢語翻譯】 現代漢語譯本： 做夢。還不知道。這老子只說，這和尚鼻孔通氣，所以向命根上掐。所以獅子捉象，全用它的力量；捉兔子也全用它的力量。引得這和尚反而生出狐疑，這老子也[打-丁+勃]撒不下。當時等他開口，便劈口打，看他知不知道。（大概是當斷不斷，反招其亂。）問：『朗月當空時如何？』師說：『還是階下漢。』說：『請師父接上階。』師說：『月落後來相見。』
云居道膺禪師（洞山良價法嗣）
洪州云居道膺禪師，幽州玉田王氏之子。遊方到翠微，問道。恰好有僧人從豫章來，極力稱讚洞山法席。禪師於是前往。洞山問：『從哪裡來？』禪師說：『翠微來。』洞山說：『翠微有什麼言句開示徒弟？』禪師說：『翠微供養羅漢（阿羅漢的簡稱，佛教修行證果者）。我問：『供養羅漢，羅漢還來嗎？』翠微說：『你每天吃個什麼？』洞山說：『確實有這句話嗎？』禪師說：『有。』洞山說：『不虛此行，參見作家來了。』洞山問：『你叫什麼名字？』禪師說：『道膺。』洞山說：『向上再說。』禪師說：『向上就不叫道膺。』洞山說：『和老僧只對道吾的語句一樣。』禪師問：『如何是祖師意（禪宗所追求的最高真理）？』洞山說：『阇黎（梵語，意為老師）他日有把茅蓋頭，忽然有人問，如何只對？』禪師說：『道膺罪過。』洞山問禪師：『我聽說思大和尚，生在倭國（古代對日本的稱呼）作王，是嗎？』禪師說：『如果是思大，佛也不作。』洞山認可了他的說法。洞山問禪師：『從哪裡來？』禪師說：『踏山來。』洞山說：『哪個山堪住？』禪師說：『哪個山不堪住。』洞山說：『這樣說來，國內都被阇黎佔了。』禪師說：『不然。』洞山說：『這樣說來，你得了個入路。』禪師說：
【English Translation】 English version: Dreaming. Still unaware. This old fellow only says that this monk's nostrils are open, so he pinches the root of his life. Therefore, when a lion catches an elephant, it uses all its strength; when it catches a rabbit, it also uses all its strength. This leads the monk to become suspicious, and this old fellow cannot [打-丁+勃]撒. At that time, waiting for him to open his mouth, he would slap him in the face to see if he knew. (It is probably that indecision leads to chaos.) Asked: 'What is it like when the bright moon is in the sky?' The master said: 'Still a man below the steps.' Said: 'Please, Master, lead me up the steps.' The master said: 'Meet me after the moon sets.'
Zen Master Yunju Daoying (Successor of Dongshan Liangjie)
Zen Master Yunju Daoying of Hongzhou, son of the Wang family of Yutian, Youzhou. He traveled to Cuiwei to ask about the Way. It happened that a monk came from Yuzhang, praising the Dongshan Dharma assembly. The Zen master then went there. Dongshan asked: 'Where do you come from?' The Zen master said: 'From Cuiwei.' Dongshan said: 'What words does Cuiwei use to instruct his disciples?' The Zen master said: 'Cuiwei makes offerings to Arhats (short for Arhat, a Buddhist practitioner who has attained enlightenment). I asked: 'Do the Arhats come when offerings are made to them?' Cuiwei said: 'What do you eat every day?' Dongshan said: 'Is there really such a saying?' The Zen master said: 'Yes.' Dongshan said: 'It is worthwhile to have come to see a master.' Dongshan asked: 'What is your name?' The Zen master said: 'Daoying.' Dongshan said: 'Say more upwards.' The Zen master said: 'Upwards, I am not called Daoying.' Dongshan said: 'It is the same as the words of the old monk only speaking to Daowu.' The Zen master asked: 'What is the meaning of the Patriarch (the highest truth pursued by Zen Buddhism)?' Dongshan said: 'Someday, the teacher (Sanskrit for teacher) will have a thatched hut, and suddenly someone will ask, how to only answer?' The Zen master said: 'Daoying is at fault.' Dongshan asked the Zen master: 'I heard that the Venerable Sida was born in Wakoku (ancient name for Japan) and became a king, is that so?' The Zen master said: 'If it were Sida, he would not even become a Buddha.' Dongshan approved of his statement. Dongshan asked the Zen master: 'Where do you come from?' The Zen master said: 'From treading the mountains.' Dongshan said: 'Which mountain is suitable to live on?' The Zen master said: 'Which mountain is not suitable to live on?' Dongshan said: 'In that case, the whole country has been occupied by the teacher.' The Zen master said: 'Not so.' Dongshan said: 'In that case, you have found a way in.' The Zen master said:
無路。洞山曰。若無路。爭得與老僧相見。師曰。若有路。即與和尚隔山(山或作生)去也。洞山乃曰。此子已后。千人萬人。把不住去在○師隨洞山渡水次。洞山問。水深多少。師曰不濕。洞山曰粗人。師曰。請師道。洞山曰。不幹 (五祖演云。二人恁么說話。還有優劣也無。山僧今日。因行掉臂。為你諸人說破。過水一句不濕。庫藏真珠堆積。過水一句不幹。無錐說甚貧寒。乾溼二途俱不涉。任他綠水與青山)○南泉問僧。講甚麼經。曰彌勒下生經。南泉曰。彌勒幾時下生。曰見在天宮。當來下生。南泉曰。天上無彌勒。地下無彌勒。師問洞山。天上無彌勒。地下無彌勒。未審誰與安名。洞山被問。直得禪床震動。乃曰。膺阇黎。吾在云巖。曾問老人。直得火爐震動。今日被子一問。直得通身汗流 (大陽玄雲。如今老僧舉起也。有解問者。致將一問來。乃云。地動也 徑山杲云。禪床動。火爐動。地動。即不無這三個老漢。要見南泉。直待彌勒下生始得。忽有個漢出來道。天上無彌勒。地下無彌勒。卻教甚麼人下生。又作么生只對。但向他道。老僧罪過。楚石琦云。啼得血流無用處。不如緘口過殘春) ○師后結庵於三峰。經旬不赴堂。洞山問。子近日何不赴齋。師曰。每日自有天神送食。洞山曰。我將謂汝
【現代漢語翻譯】 現代漢語譯本 無路。洞山問：『如果沒有路，怎麼能與老僧相見？』 師回答：『如果有路，就與和尚隔山（或作隔生）而去。』 洞山於是說：『這人以後，千人萬人，也無法把他抓住。』 師跟隨洞山渡水時，洞山問：『水深多少？』 師回答：『不濕。』 洞山說：『粗人。』 師說：『請師父說。』 洞山說：『不幹。』（五祖演說：『二人這樣說話，還有優劣之分嗎？老僧今天，因行走而甩動胳膊，為你們諸人說破。過水一句「不濕」，庫藏真珠堆積；過水一句「不幹」，無錐說甚貧寒。乾溼二途都不涉，任他綠水與青山。』） 南泉問僧人：『講什麼經？』 僧人回答：『《彌勒下生經》。』（彌勒下生經：講述彌勒菩薩從兜率天宮下生人間的故事） 南泉問：『彌勒何時下生？』 僧人回答：『現在在天宮，將來下生。』 南泉說：『天上無彌勒，地下無彌勒。』 師問洞山：『天上無彌勒，地下無彌勒，不知是誰給他安的名？』 洞山被問，嚇得禪床震動，於是說：『膺阇黎（阇黎：梵語，意為導師），我在云巖時，曾問老人，嚇得火爐震動。今天被你一問，嚇得我通身汗流。』（大陽玄說：『如今老僧舉起此事，有能解答此問者，請提出來。』 於是說：『地動了。』 徑山杲說：『禪床動，火爐動，地動，這三個老漢確實不簡單。要見南泉，要等到彌勒下生才行。如果有人出來說：天上無彌勒，地下無彌勒，那教什麼人下生？又該怎麼回答？』 只需對他說：『老僧罪過。』 楚石琦說：『啼得血流也無用處，不如緘口過殘春。』） 師後來在三峰結庵，多日不去齋堂。洞山問：『你近日為何不去齋堂？』 師回答：『每日自有天神送食。』 洞山說：『我以為你
【English Translation】 English version No road. Dongshan asked: 'If there is no road, how can you meet the old monk?' The master replied: 'If there is a road, then I would be separated from the monk by a mountain (or by life).' Dongshan then said: 'This person, in the future, thousands and tens of thousands of people will not be able to hold him back.' When the master was crossing the river with Dongshan, Dongshan asked: 'How deep is the water?' The master replied: 'Not wet.' Dongshan said: 'Crude person.' The master said: 'Please, Master, tell me.' Dongshan said: 'Not dry.' (Wuzu Yan said: 'When these two people speak like this, is there any superiority or inferiority? Today, this old monk, swinging his arms while walking, will explain it to you all. The phrase 'not wet' when crossing the water means that the treasury is piled with pearls; the phrase 'not dry' when crossing the water means that without an awl, what poverty can be spoken of? Neither wet nor dry is involved, let the green water and green mountains be.') Nanquan asked a monk: 'What sutra are you lecturing on?' The monk replied: 'The Maitreya's Descent to Earth Sutra.' (Maitreya's Descent to Earth Sutra: A sutra about Maitreya Bodhisattva descending from Tushita Heaven to the human world) Nanquan asked: 'When will Maitreya descend?' The monk replied: 'He is currently in the heavenly palace and will descend in the future.' Nanquan said: 'There is no Maitreya in heaven, and there is no Maitreya on earth.' The master asked Dongshan: 'There is no Maitreya in heaven, and there is no Maitreya on earth, I wonder who gave him the name?' Dongshan was asked and his meditation bed shook in fright, so he said: 'Ajari (Acharya: Sanskrit, meaning teacher), when I was in Yunyan, I asked the old man, and the stove shook in fright. Today, being asked by you, I am sweating all over.' (Dayang Xuan said: 'Now this old monk raises this matter, if there is anyone who can answer this question, please bring it up.' Then he said: 'The earth is shaking.' Jingshan Gao said: 'The meditation bed shakes, the stove shakes, the earth shakes, these three old men are indeed not simple. To see Nanquan, one must wait until Maitreya descends. If someone comes out and says: There is no Maitreya in heaven, and there is no Maitreya on earth, then who should descend? And how should one answer?' Just say to him: 'This old monk is guilty.' Chushi Qi said: 'It is useless to cry until blood flows, it is better to keep silent and pass the remaining spring.') Later, the master built a hermitage at Three Peaks and did not go to the dining hall for many days. Dongshan asked: 'Why haven't you been going to the dining hall recently?' The master replied: 'Every day, a heavenly being sends me food.' Dongshan said: 'I thought you
是個人。猶作這個見解在。汝晚間來。師晚至。洞山召膺庵主。師應諾。洞山曰。不思善。不思惡。是甚麼。師回庵。寂然宴坐。天神自此竟尋不見。如是三日乃絕○洞山問師。作甚麼。師曰合醬。洞山曰。用多少鹽。師曰旋入。洞山曰。作何滋味。師曰得○洞山問。大闡提人。作五逆罪。孝養何在。師曰。始成孝養。自爾洞山許為室中領袖 (天奇瑞雲。擔板漢。只解恁么去。不解恁么來。直饒聖凡不通。陰陽難判。也墮在孤虛地獄。幾時得個轉身。復云。水暖花開春散漫。鞦韆墮在柳陰中)○劉禹端公問。雨從何來。師曰。從端公問處來。公歡喜讚歎。師卻問公。雨從何來。公無語(有老宿代云。適來道甚麼歸宗柔別云。謝和尚再三) ○問如何是諸佛師。師喝曰。這田厙兒。僧禮拜。師曰。你作么生會。僧喝曰。這老和尚。師曰。元來不會。僧作舞出去。師曰。㳂檯盤乞兒 (昭覺勤云。識機宜。別休咎。有回互。轉關底眼。千百人中。難得一個半個。為什麼卻成㳂臺槃乞兒去。也是憐兒不覺丑 何山珣云。翻手爲雲。覆手為雨。主賓互換。當機作舞。堪笑㳂臺槃乞兒。也是面南看北斗)○師曾令侍者送褲。與一住庵道者。道者曰。自有娘生褲。竟不受。師再令侍者問。娘未生時。著個甚麼。道者無語。后遷化
有舍利。持似於師。師曰。直饒得八斛四斗。不如當時下得一轉語好○師在洞山作務。誤刬殺蚯蚓。洞山曰。這個聻。師曰。他不死。洞山曰。二祖往鄴都。又作么生。師不對。後有僧問。和尚在洞山。刬殺蚯蚓因緣。和尚豈不是無語。師曰。當時有語。祇是無人證明○問山河大地。從何而有。師曰。從妄想有。曰與某甲想出一鋌金得么。師便休去。僧不肯(雲門偃云。已是葛藤。不能摺合得。待伊道想出一錠金得么。以拄杖便打)○師問雪峰。門外雪消也未。曰一片也無。消個甚麼。師曰。消也(保福展云。要且無雪上加霜)○上堂。如人將三貫錢買個獵狗。祇解尋得有軌跡底。忽遇羚羊掛角。莫道軌跡。氣息也無。僧問。羚羊掛角時如何。師曰。六六三十六。曰掛角后如何。師曰。六六三十六。僧禮拜。師曰會么。曰不會。師曰。不見道無軌跡。其僧舉似趙州。趙州曰。云居師兄猶在。僧便問。羚羊掛角時如何。趙州曰。九九八十一。曰掛角后如何。趙州曰。九九八十一。曰得恁么難會。趙州曰。有甚麼難會。曰請和尚指示。趙州曰。新羅新羅。又問長慶。羚羊掛角時如何。長慶曰。草里漢。曰掛后如何。長慶曰。亂叫喚。曰畢竟如何。長慶曰。驢事未去。馬事到來○問教中道。是人先世罪業。應墮惡道。以今世
【現代漢語翻譯】 現代漢語譯本 有舍利（佛陀或高僧火化后的遺物）。（僧人）拿著（舍利）去請教云居道膺禪師。云居道膺禪師說：『即使你得到八斛四斗（形容數量極多），也不如當時能說出一句轉語（開悟之語）好。』 云居道膺禪師在洞山（江西宜豐洞山，為禪宗曹洞宗祖庭）做雜務時，不小心鏟死了蚯蚓。洞山良價禪師問道：『這個（指鏟死蚯蚓這件事）怎麼說？』云居道膺禪師說：『它沒死。』洞山良價禪師說：『（菩提達摩）二祖慧可去鄴都（今河北臨漳）又該怎麼說？』云居道膺禪師沒有回答。後來有僧人問（云居道膺禪師）：『和尚您在洞山鏟死蚯蚓的因緣，和尚您豈不是無話可說？』云居道膺禪師說：『當時有話可說，只是沒有人能證明（理解）。』 （有僧人）問：『山河大地從何而來？』云居道膺禪師說：『從妄想而來。』（僧人）說：『那麼我憑空想出一錠金子可以嗎？』云居道膺禪師便不再理會。（這個）僧人不肯罷休。（雲門文偃禪師評論說：『已經是葛藤（比喻糾纏不清的公案），不能摺合（解決）。等他說想出一錠金子的時候，用拄杖便打。』） 云居道膺禪師問雪峰義存禪師：『門外的雪消了嗎？』雪峰義存禪師說：『一片雪也沒有，消什麼？』云居道膺禪師說：『消了。』（保福從展禪師評論說：『簡直是無雪上加霜。』） 云居道膺禪師上堂說法：『比如有人用三貫錢買了一條獵狗，只會尋找有軌跡的東西。如果遇到羚羊掛角（羚羊睡覺時將角掛在樹上，不留痕跡），不要說軌跡，連氣息都沒有。』有僧人問：『羚羊掛角時如何？』云居道膺禪師說：『六六三十六。』（僧人）問：『掛角后如何？』云居道膺禪師說：『六六三十六。』僧人禮拜。云居道膺禪師說：『會了嗎？』（僧人）說：『不會。』云居道膺禪師說：『沒聽過說沒有軌跡嗎？』這個僧人把這件事告訴了趙州從諗禪師。趙州從諗禪師說：『云居師兄還在（堅持舊見）。』僧人便問（趙州從諗禪師）：『羚羊掛角時如何？』趙州從諗禪師說：『九九八十一。』（僧人）問：『掛角后如何？』趙州從諗禪師說：『九九八十一。』（僧人）說：『這麼難理解嗎？』趙州從諗禪師說：『有什麼難理解的？』（僧人）說：『請和尚指示。』趙州從諗禪師說：『新羅（古國名，在此處可能指遙遠難懂）新羅。』（僧人）又問長慶慧棱禪師：『羚羊掛角時如何？』長慶慧棱禪師說：『草里漢（比喻不識貨的人）。』（僧人）問：『掛角后如何？』長慶慧棱禪師說：『亂叫喚。』（僧人）問：『到底如何？』長慶慧棱禪師說：『驢事未去，馬事到來（比喻舊的問題沒解決，新的問題又來了）。』 （有僧人）問：『經教中說，這個人前世的罪業，應該墮入惡道，因為今世的（修行）』
【English Translation】 English version There was a Śarīra (relics of the Buddha or a highly virtuous monk after cremation). (A monk) held it and approached Master Yunju (Yunju Daoying). Master (Yunju) said, 'Even if you obtained eight hu and four dou (a measure of volume, indicating a large quantity), it would not be as good as uttering a turning phrase (a phrase of enlightenment) at that moment.' Master Yunju was doing chores at Dongshan (Mount Dongshan in Yifeng, Jiangxi, the ancestral home of the Caodong school of Chan Buddhism). He accidentally killed an earthworm while hoeing. Master Dongshan (Liangjie) asked, 'What about this (referring to the killing of the earthworm)?' Master Yunju said, 'It is not dead.' Master Dongshan said, 'What about the Second Patriarch (Bodhidharma's successor, Huike) going to Yedu (present-day Linzhang, Hebei)?' Master Yunju did not answer. Later, a monk asked (Master Yunju), 'Venerable, regarding the cause and condition of killing the earthworm at Dongshan, isn't it that you had nothing to say?' Master Yunju said, 'At that time, there were words to say, but no one could verify (understand) them.' (A monk) asked, 'Where do mountains, rivers, and the great earth come from?' Master Yunju said, 'They come from delusion.' (The monk) said, 'Then can I conjure up a tael of gold out of thin air?' Master Yunju then ignored him. (The) monk refused to give up. (Master Yunmen (Wenyan) commented, 'It is already a tangled vine (a metaphor for an entangled case), impossible to resolve. When he says he wants to conjure up a tael of gold, strike him with a staff.') Master Yunju asked Master Xuefeng (Yicun), 'Has the snow outside the gate melted?' Master Xuefeng said, 'There isn't even a single flake, what is there to melt?' Master Yunju said, 'It has melted.' (Master Baofu (Congzhan) commented, 'It's simply adding frost to snow.') Master Yunju ascended the Dharma hall and said, 'It is like someone who spends three strings of cash to buy a hunting dog, which only knows how to find things with traces. If it encounters a羚羊掛角 lingyang guajiao (antelope hanging its horns - an idiom describing something that leaves no trace, as antelopes sleep by hanging their horns on trees), not to mention traces, there isn't even a scent.' A monk asked, 'What is it like when the antelope hangs its horns?' Master Yunju said, 'Six sixes are thirty-six.' (The monk) asked, 'What is it like after hanging its horns?' Master Yunju said, 'Six sixes are thirty-six.' The monk bowed. Master Yunju said, 'Do you understand?' (The monk) said, 'I don't understand.' Master Yunju said, 'Haven't you heard that there are no traces?' This monk told this matter to Master Zhaozhou (Congshen). Master Zhaozhou said, 'My brother Yunju is still (clinging to old views).' The monk then asked (Master Zhaozhou), 'What is it like when the antelope hangs its horns?' Master Zhaozhou said, 'Nine nines are eighty-one.' (The monk) asked, 'What is it like after hanging its horns?' Master Zhaozhou said, 'Nine nines are eighty-one.' (The monk) said, 'Is it so difficult to understand?' Master Zhaozhou said, 'What is so difficult to understand?' (The monk) said, 'Please instruct me, Venerable.' Master Zhaozhou said, 'Silla (an ancient kingdom, possibly referring to something distant and difficult to understand) Silla.' (The monk) also asked Master Changqing (Huiling), 'What is it like when the antelope hangs its horns?' Master Changqing said, 'A rustic (a metaphor for someone who doesn't know the value of things).' (The monk) asked, 'What is it like after hanging its horns?' Master Changqing said, 'Wild shouting.' (The monk) asked, 'What is it ultimately like?' Master Changqing said, 'The donkey's business hasn't gone away, and the horse's business has arrived (a metaphor for old problems not being solved, and new problems arising).' (A monk) asked, 'The teachings say that a person's past karma should cause them to fall into evil realms, but because of their present (practice)'
人輕賤故。此意如何。師曰。動則應墮惡道。靜則為人輕賤(崇壽稠別云。心外有法。應墮惡道。守住自己。為人輕賤)○有僧在房內唸經。師隔窗問。阇黎念者。是甚麼經。僧曰。維摩經。師曰。不問維摩經。念者是甚麼經。其僧從此得入○荊南節度使成汭。入山設供。問曰。世尊有密語。迦葉不覆藏。如何是世尊密語。師召尚書。成應諾。師曰會么。成曰不會。師曰。汝若不會。世尊有密語。汝若會。迦葉不覆藏(清涼欽云。且道喚底是密語。應底是密語。若也應喚總是去。即不密也。且道。作么生是密語。時有僧問。清涼云何曾得密來 東林總云。怪哉弘覺二十年𦏰羊掛角。絕跡亡蹤。及乎被尚書一問。直得帶水拖泥。遭人笑怪。法燈也是日午點燈。夜半潑墨。東林不然。如何是密語。卻向伊道。甚處不密。且道。與么道還有過也無。良久云。更不用別人 東禪觀云。逢人且說三分話。未可全拋一片心)。
疏山匡仁禪師(洞山價法嗣)
撫州疏山匡仁禪師。吉州新淦人。造洞山。值洞山早參。出問。未有之言。請師示誨。洞山曰。不諾無人肯。師曰。還可功也無。洞山曰。你即今還功得么。師曰。功不得即無諱處。洞山他日上堂曰。欲知此事。直須如枯木生花。方與他合。師問。一切處不乖時如
【現代漢語翻譯】 現代漢語譯本： 因為人輕賤的緣故。這是什麼意思？ 禪師說：『動則應墮入惡道，靜則被人輕賤。』（崇壽稠別說：『心外有法，應墮惡道；守住自己，被人輕賤。』） 有僧人在房內唸經。禪師隔窗問：『阇黎（梵語，意為「親教師」）唸的是什麼經？』 僧人說：『《維摩經》（Vimalakirti Sutra）。』 禪師說：『我不問《維摩經》，唸的是什麼經？』 那僧人從此得以入門。 荊南節度使成汭入山設供，問道：『世尊（釋迦牟尼佛）有密語，迦葉（Mahākāśyapa，釋迦十大弟子之一，以頭陀第一著稱）不覆藏，如何是世尊的密語？』 禪師召喚尚書，成汭應諾。 禪師說：『會么？』 成汭說：『不會。』 禪師說：『你若不會，世尊有密語；你若會，迦葉不覆藏。』（清涼欽說：『且說喚的是密語，還是應的是密語？如果應喚都是去，就不密了。且說，怎麼是密語？』 當時有僧人問清涼：『如何曾得密來？』 東林總說：『怪哉！弘覺二十年（應指宋朝年號，具體待考）𦏰羊掛角，絕跡亡蹤，等到被尚書一問，直得帶水拖泥，遭人笑怪。法燈也是日午點燈，夜半潑墨。東林不然，如何是密語？』 卻向他說：『甚處不密？』 且說，這麼說還有過錯嗎？ 良久說：『更不用別人。』 東禪觀說：『逢人且說三分話，未可全拋一片心。』） 疏山匡仁禪師（洞山價的法嗣） 撫州疏山匡仁禪師，吉州新淦人。到洞山參學，正趕上洞山早參。匡仁禪師出來問道：『未有之言，請師示誨。』 洞山說：『不諾無人肯。』 匡仁禪師說：『還可功也無？』 洞山說：『你即今還功得么？』 匡仁禪師說：『功不得即無諱處。』 洞山他日上堂說：『欲知此事，直須如枯木生花，方與他合。』 匡仁禪師問：『一切處不乖時如
【English Translation】 English version: Because people are despised. What does this mean? The Master said, 'Moving, one should fall into evil paths; being still, one is despised by others.' (Chongshou Chou separately said, 'If there is Dharma outside the mind, one should fall into evil paths; guarding oneself, one is despised by others.') A monk was chanting scriptures in his room. The Master asked through the window, 'What scripture is the Ajari (Sanskrit for 'teacher') chanting?' The monk said, 'The Vimalakirti Sutra.' The Master said, 'I am not asking about the Vimalakirti Sutra; what is chanting the scripture?' From this, the monk was able to enter the path. Cheng Rui, the Jiedushi (military governor) of Jingnan, entered the mountain to make offerings and asked, 'The World-Honored One (Shakyamuni Buddha) has secret words, and Kashyapa (Mahākāśyapa, one of the ten great disciples of Shakyamuni, known for his ascetic practices) does not conceal them. What are the secret words of the World-Honored One?' The Master summoned the Shangshu (high-ranking official), and Cheng Rui responded. The Master said, 'Do you understand?' Cheng Rui said, 'I do not understand.' The Master said, 'If you do not understand, the World-Honored One has secret words; if you understand, Kashyapa does not conceal them.' (Qingliang Qin said, 'Tell me, is it the calling that is the secret word, or the responding that is the secret word? If responding and calling are all going away, then it is not secret. Tell me, what is the secret word?' At that time, a monk asked Qingliang, 'How did you ever obtain the secret?' Donglin Zong said, 'Strange! Hongjue twenty years (likely refers to a Song Dynasty era, specific details pending) 𦏰 sheep hanging horns, disappearing without a trace. When asked by the Shangshu, it becomes muddled and ridiculed. Fadeng is also lighting a lamp at noon and splashing ink at midnight. Donglin is not like that. What are the secret words?' He turned to him and said, 'Where is it not secret?' Tell me, is there any fault in saying this? After a long silence, he said, 'No need for anyone else.' Dongchan Guan said, 'Tell people only three parts of your words; do not reveal your whole heart.') Chan Master Kuangren of Shushan (successor of Dongshan Jia) Chan Master Kuangren of Shushan in Fuzhou was from Xingan in Jizhou. He went to Dongshan to study and arrived during Dongshan's morning assembly. Chan Master Kuangren came out and asked, 'Words that have not yet been spoken, please Master instruct me.' Dongshan said, 'No one will agree if you don't promise.' Chan Master Kuangren said, 'Can it still be meritorious?' Dongshan said, 'Can you repay the merit now?' Chan Master Kuangren said, 'If I cannot repay the merit, then there is nothing to hide.' One day, Dongshan ascended the hall and said, 'If you want to know this matter, you must be like a dead tree blooming, then you can be in accord with it.' Chan Master Kuangren asked, 'If everything is not contrary to the time, like
何。洞山曰。阇黎。此是功勛邊事。幸有無功之功。子何不問。師曰。無功之功。豈不是那邊人。洞山曰。大有人笑子恁么問。師曰。恁么則迢然去也。洞山曰。迢然非迢然非不迢然。師曰。如何是迢然。洞山曰。喚作那邊人即不得。師曰。如何是非迢然。洞山曰。無辨處。洞山問師。空劫無人家。是甚麼人住處。師曰不識。洞山曰。人還有意旨也無。師曰。和尚何不問他。洞山曰。現問次。師曰。是何意旨。洞山不對。洎洞山順世。弟子禮終。乃到潭州大溈。值溈山示眾曰。行腳高士。直須向聲色里睡眠。聲色里坐臥始得。師出問。如何是不落聲色句。溈山豎起拂子。師曰。此是落聲色句。溈山放下拂子歸方丈。師不契。便辭香嚴。香嚴曰。何不且住。師曰。某甲與和尚無緣。香嚴曰。有何因緣。試舉看。師遂舉前話。香嚴曰。某甲有個語。師曰。道甚麼。香嚴曰。言發非聲。色前不物。師曰。元來此中有人。遂囑香嚴曰。向後有住處。某甲卻來相見。乃去。溈山問香嚴曰。問聲色話底矮阇黎在么。香嚴曰。已去也。溈山曰。曾舉向子么。香嚴曰。某甲亦曾對他來。溈山曰。試舉看。香嚴舉前語。溈山曰。他道甚麼。香嚴曰。深肯某甲。溈山失笑曰。我將謂這矮子有長處。元來祇在這裡。此子向去。若有個住處。近
【現代漢語翻譯】 問：『什麼是那邊人？』洞山（禪宗大師名）說：『阇黎（對僧人的尊稱），這是功勛邊事，幸好還有無功之功，你為何不問？』僧人說：『無功之功，豈不是那邊人？』洞山說：『大有人笑你這樣問。』僧人說：『這樣說來，就是迢然遠去了。』洞山說：『迢然非迢然，非不迢然。』僧人說：『如何是迢然？』洞山說：『喚作那邊人即不得。』僧人說：『如何是非迢然？』洞山說：『無辨處。』 洞山問僧人：『空劫無人家，是什麼人住處？』僧人說：『不識。』洞山說：『人還有意旨也無？』僧人說：『和尚何不問他？』洞山說：『現問次。』僧人說：『是何意旨？』僧人不對。 後來洞山順世（圓寂）。弟子禮終后，到潭州大溈（地名）。正值溈山（禪宗大師名）向大眾開示說：『行腳高士，必須在聲色里睡眠，聲色里坐臥才行。』僧人出來問：『如何是不落聲色句？』溈山豎起拂子（禪宗常用法器）。僧人說：『此是落聲色句。』溈山放下拂子回到方丈。僧人不領悟，便辭別香嚴（禪宗大師名）。香嚴說：『為何不住下？』僧人說：『某甲（僧人自稱）與和尚無緣。』香嚴說：『有何因緣？試舉看。』僧人於是舉了之前的話。香嚴說：『某甲有個語。』僧人說：『道甚麼？』香嚴說：『言發非聲，色前不物。』僧人說：『元來此中有人。』於是囑咐香嚴說：『向後有住處，某甲卻來相見。』於是離去。 溈山問香嚴說：『問聲色話的矮阇黎在么？』香嚴說：『已去也。』溈山說：『曾舉向子么？』香嚴說：『某甲亦曾對他來。』溈山說：『試舉看。』香嚴舉了之前的話。溈山說：『他道甚麼？』香嚴說：『深肯某甲。』溈山失笑說：『我將謂這矮子有長處，元來祇在這裡。此子向去，若有個住處，近』
【English Translation】 Asked: 'What is 'that side person'?' Dongshan (a Chan master) said: 'Dharma brother, this is a matter of meritorious deeds. Fortunately, there is also merit without merit. Why don't you ask about that?' The monk said: 'Merit without merit, isn't that 'that side person'?' Dongshan said: 'Many people would laugh at you for asking like that.' The monk said: 'In that case, it is far away.' Dongshan said: 'Far away is not far away, and not not far away.' The monk said: 'What is far away?' Dongshan said: 'You cannot call it 'that side person'.' The monk said: 'What is not far away?' Dongshan said: 'There is no way to distinguish it.' Dongshan asked the monk: 'In the empty eon with no people's homes, where do people live?' The monk said: 'I don't know.' Dongshan said: 'Do people still have intentions?' The monk said: 'Why doesn't the abbot ask him?' Dongshan said: 'I am asking now.' The monk said: 'What is the intention?' The monk did not answer. Later, Dongshan passed away (died). After the disciples finished the funeral rites, he went to Dawei (place name) in Tanzhou. It happened that Weishan (a Chan master) was instructing the assembly, saying: 'Wandering high-minded people must sleep in sound and form, and sit and lie in sound and form.' The monk came out and asked: 'What is the phrase that does not fall into sound and form?' Weishan raised his whisk (a common tool used in Chan Buddhism). The monk said: 'This is a phrase that falls into sound and form.' Weishan put down his whisk and returned to his abbot's room. The monk did not understand, so he bid farewell to Xiangyan (a Chan master). Xiangyan said: 'Why not stay?' The monk said: 'I (a humble way for monks to refer to themselves) have no affinity with the abbot.' Xiangyan said: 'What is the cause? Try to explain.' The monk then mentioned the previous conversation. Xiangyan said: 'I have a saying.' The monk said: 'What is it?' Xiangyan said: 'Words arise without sound, before form there is no thing.' The monk said: 'So there are people here.' Then he instructed Xiangyan, saying: 'Later, if I have a place to live, I will come to see you.' Then he left. Weishan asked Xiangyan: 'Is the short Dharma brother who asked about sound and form here?' Xiangyan said: 'He has already left.' Weishan said: 'Did you ever mention it to him?' Xiangyan said: 'I also said it to him.' Weishan said: 'Try to explain.' Xiangyan mentioned the previous saying. Weishan said: 'What did he say?' Xiangyan said: 'He deeply agreed with me.' Weishan laughed and said: 'I thought this short fellow had some merit, but it turns out he was just here. This child, in the future, if he has a place to live, near'
山無柴燒。近水無水吃。(天童華云。在今天下覓一個。言發非聲。色前不物底。正如掘地覓天。何況更要會他溈山說話。雖然。切忌鉆龜打瓦)師聞福州大溈安和尚示眾曰。有句無句。如藤倚樹。師特入嶺到彼。值安泥壁。便問。承聞和尚道。有句無句如藤倚樹。是否。安曰是。師曰。忽遇樹倒藤枯。句歸何處。安放下泥盤。呵呵大笑。歸方丈。師曰。某甲三千里。賣卻布單。特為此事而來。和尚何得相弄。安喚侍者。取二百錢。與這上座去。遂囑曰。向後有獨眼龍。為子點破在。安次日上堂。師出問。法身之理。理絕玄微。不奪是非之境。猶是法身邊事。如何是法身向上事。安舉起拂子。師曰。此猶是法身邊事。安曰。如何是法身向上事。師奪拂子摺折。擲向地上。便歸眾。安曰。龍蛇易辨。衲子難瞞。后聞婺州明招謙和尚出世。(謙眇一目)徑往禮拜。謙問。甚處來。師曰。閩中來。謙曰。曾到大溈否。師曰到。謙曰。有何言句。師舉前話。謙曰。溈山可謂頭正尾正。祇是不遇知音。師亦不省。復問。忽遇樹倒藤枯。句歸何處。謙曰。卻使溈山笑轉新。師于言下大悟。乃曰。溈山元來。笑里有刀。遙望禮拜悔過○謙一日問。虎生七子。那個無尾巴。師曰。第七個無尾巴○香嚴出世。師不爽前約。遂往訪之。香嚴
【現代漢語翻譯】 現代漢語譯本： 山裡沒有柴可以燒，靠近水邊反而沒有水可以喝。（天童華云禪師說：『如今要找一個言語發出來不是聲音，形色顯現之前不是物體的，就像掘地尋天一樣困難。更何況還要領會溈山（溈山，地名）的說話。雖然如此，切記不要像鉆龜殼、打瓦片一樣徒勞無功。』） 禪師聽說福州大溈（大溈，地名）安和尚開示大眾說：『有句無句，如藤倚樹。』禪師特地進入山嶺去拜訪他。正趕上安和尚在泥墻。禪師便問：『聽說和尚您說，有句無句如藤倚樹，是這樣嗎？』安和尚說是。禪師說：『如果遇到樹倒藤枯，那句歸向何處呢？』安和尚放下泥盤，呵呵大笑，回到方丈室。禪師說：『我走了三千里路，賣掉布單，特地爲了這件事而來，和尚您怎麼能這樣戲弄我？』安和尚叫侍者拿二百錢，給這位上座。於是囑咐說：『以後會有獨眼龍為你點破的。』 安和尚第二天上堂，禪師出來問：『法身的道理，道理深奧玄微，不落入是非的境界，還只是法身邊的事情。如何是法身向上之事？』安和尚舉起拂塵。禪師說：『這還只是法身邊的事情。』安和尚說：『如何是法身向上之事？』禪師奪過拂塵折斷，扔在地上，便回到大眾中。安和尚說：『龍蛇容易辨認，衲子難以欺瞞。』 後來聽說婺州明招謙和尚出世（謙和尚眇一目，即一隻眼睛失明），禪師直接前去禮拜。謙和尚問：『從哪裡來？』禪師說：『從閩中來。』謙和尚說：『曾經到過大溈嗎？』禪師說：『到過。』謙和尚說：『有什麼言語？』禪師舉了之前的話。謙和尚說：『溈山可謂頭正尾正，只是不遇知音。』禪師也不明白。 禪師又問：『如果遇到樹倒藤枯，那句歸向何處呢？』謙和尚說：『卻使溈山笑轉新。』禪師在言下大悟，於是說：『溈山原來笑裡藏刀。』遙望禮拜懺悔過錯。 謙和尚一日問：『虎生七子，哪個沒有尾巴？』禪師說：『第七個沒有尾巴。』 香嚴（香嚴，人名）出世，禪師沒有違背之前的約定，於是前去拜訪香嚴。
【English Translation】 English version: 'No firewood to burn in the mountains. No water to drink near the water.' (Zen Master Huayun of Tiantong said: 'Today, to find someone whose words are not sounds, and whose essence is not an object before form appears, is as difficult as digging the ground to find the sky. Moreover, it is even more important to understand the words of Weishan (Weishan, place name). However, remember not to be as futile as drilling a tortoise shell or smashing tiles.') The Zen master heard that Abbot An of Dayi (Dayi, place name) Monastery in Fuzhou was instructing the public, saying, 'With or without a phrase, like a vine relying on a tree.' The Zen master specially went into the mountains to visit him. He happened to meet Abbot An plastering a wall. The Zen master then asked, 'I heard that you said, 'With or without a phrase, like a vine relying on a tree,' is that so?' Abbot An said yes. The Zen master said, 'If the tree falls and the vine withers, where does the phrase go?' Abbot An put down the plastering trowel, laughed heartily, and returned to his abbot's room. The Zen master said, 'I have traveled three thousand miles and sold my cloth robe, especially for this matter. How can you make fun of me like this?' Abbot An called the attendant to take two hundred coins and give them to this senior monk. Then he instructed, 'Later, there will be a one-eyed dragon to enlighten you.' The next day, Abbot An ascended the hall. The Zen master came out and asked, 'The principle of the Dharmakaya (Dharmakaya, the body of the Buddha), the principle is profound and subtle, not falling into the realm of right and wrong, is still a matter of the Dharmakaya. What is the matter beyond the Dharmakaya?' Abbot An raised his whisk. The Zen master said, 'This is still a matter of the Dharmakaya.' Abbot An said, 'What is the matter beyond the Dharmakaya?' The Zen master snatched the whisk, broke it, and threw it on the ground, then returned to the assembly. Abbot An said, 'Dragons and snakes are easy to distinguish, but monks are hard to deceive.' Later, he heard that Zen Master Qian of Mingzhao Monastery in Wuzhou had appeared in the world (Zen Master Qian had one eye blind), and the Zen master went directly to pay his respects. Zen Master Qian asked, 'Where do you come from?' The Zen master said, 'From Minzhong.' Zen Master Qian said, 'Have you been to Dayi?' The Zen master said, 'I have.' Zen Master Qian said, 'What words did you hear?' The Zen master cited the previous conversation. Zen Master Qian said, 'Weishan can be said to have a correct head and a correct tail, but he just didn't meet a kindred spirit.' The Zen master didn't understand either. The Zen master asked again, 'If the tree falls and the vine withers, where does the phrase go?' Zen Master Qian said, 'It makes Weishan laugh even more.' The Zen master had a great enlightenment upon hearing these words, and then said, 'Weishan originally had a knife hidden in his smile.' He looked from afar, bowed, and repented of his mistakes. One day, Zen Master Qian asked, 'If a tiger gives birth to seven cubs, which one has no tail?' The Zen master said, 'The seventh one has no tail.' When Xiangyan (Xiangyan, person's name) appeared in the world, the Zen master did not break his previous agreement, so he went to visit Xiangyan.
上堂。僧問。不求諸聖。不重己靈時如何。香嚴曰。萬機休罷。千聖不𢹂。師在眾作嘔聲曰。是何言歟。香嚴聞便下座曰。適對此僧語。必有不是。致招師叔如是。未審過在甚麼處。師曰。萬機休罷。猶有物在。千聖不𢹂。亦從人得。如何無過。香嚴曰。卻請師叔道。師曰。若教某甲道。須還師資禮始得。香嚴乃禮拜躡前問。師曰。何不道肯諾不得全。香嚴曰。肯又肯個甚麼。諾又諾于阿誰。師曰。肯即肯他千聖。諾即諾於己靈。香嚴曰。師叔恁么道。向去倒屙三十年在○師到夾山。夾山上堂。師問。承師有言。目前無法。意在目前。如何是非目前法。夾山曰。夜月流輝。澄潭無影。師作掀禪床勢。夾山曰。阇黎作么生。師曰。目前無法。了不可得。夾山曰。大眾。看取這一員戰將○師參巖頭。巖頭見來。乃低頭佯睡。師近前而立。巖頭不顧。師拍禪床一下。巖頭回首曰。作甚麼師曰。和尚且瞌睡。拂袖便行。巖頭呵呵大笑曰。三十年弄馬騎。今日被驢撲○上堂。病僧咸通年前。會得法身邊事。咸通年後。會得法身向上事。雲門出問。如何是法身邊事。師曰枯樁。曰如何是法身向上事。師曰非枯椿。曰還許某甲說道理也無。師曰許。曰枯椿豈不是明法身邊事。師曰是。曰非枯樁豈不是明法身向上事。師曰是。曰祇如法
【現代漢語翻譯】 現代漢語譯本 上堂。（師父）升座說法。 僧人問：『不求諸聖（不向外尋求所有聖賢），不重己靈（不看重自己的靈性）時，會是怎樣？』 香嚴（僧人名號）說：『萬機休罷（一切思慮都停止），千聖不𢹂（不與任何聖賢為伍）。』 師父在人群中作嘔吐的聲音說：『這是什麼話？』 香嚴聽了便走下座位說：『剛才對這位僧人說的話，必定有不對的地方，才招致師叔（對師父的尊稱）這樣。不知道過錯在什麼地方？』 師父說：『萬機休罷，還有物在（還有東西存在）；千聖不𢹂，也是從人得（也是從人那裡得到的）。怎麼會沒有過錯？』 香嚴說：『請師叔說。』 師父說：『如果教我說，須要先還師資禮（行拜師之禮）才可以。』 香嚴於是禮拜，重複之前的提問。 師父說：『為什麼不說肯諾不得全（既不完全肯定，也不完全否定）？』 香嚴說：『肯又肯個什麼？諾又諾于阿誰（向誰承諾）？』 師父說：『肯即肯他千聖（肯定所有聖賢），諾即諾於己靈（肯定自己的靈性）。』 香嚴說：『師叔這樣說，向後倒退三十年。』 （師父）到夾山（地名）。夾山（僧人名號）上堂（升座說法）。 師父問：『聽說師父有言，目前無法（眼前沒有法），意在目前（意念就在眼前）。如何是非目前法（怎樣才是眼前之法）？』 夾山說：『夜月流輝（夜晚的月亮流淌著光輝），澄潭無影（清澈的潭水沒有影子）。』 師父作出掀翻禪床的姿勢。 夾山說：『阇黎（梵語，意為「老師」）作什麼？』 師父說：『目前無法，了不可得（完全不可得）。』 夾山說：『大眾，看這位戰將。』 （師父）參拜巖頭（僧人名號）。巖頭見他來，便低頭假裝睡覺。 師父走近站立。巖頭不理睬。 師父拍了一下禪床。巖頭回頭說：『作什麼？』 師父說：『和尚且瞌睡。』說完拂袖便走。 巖頭哈哈大笑說：『三十年弄馬騎（玩弄馬匹），今日被驢撲（今天反被驢撲倒）。』 上堂。（師父）說：病僧在咸通年（860-874）前，會得法身邊事（領會了法身方面的事）；咸通年（860-874）后，會得法身向上事（領會了法身向上方面的事）。 雲門（僧人名號）出來問：『如何是法身邊事？』 師父說：『枯樁（枯樹樁）。』 （雲門）問：『如何是法身向上事？』 師父說：『非枯樁（不是枯樹樁）。』 （雲門）問：『還允許我說道理嗎？』 師父說：『允許。』 （雲門）問：『枯樁豈不是明法身邊事（闡明法身方面的事）？』 師父說：『是。』 （雲門）問：『非枯樁豈不是明法身向上事（闡明法身向上方面的事）？』 師父說：『是。』 （雲門）問：『既然如此，法』
【English Translation】 English version Ascending the Hall. A monk asked: 'What is it like when one does not seek from the various sages and does not value one's own spirit?' Xiangyan (name of a monk) said: 'All activities cease, and a thousand sages are not accompanied.' The Master, in the assembly, made a sound of vomiting and said: 'What kind of words are these?' Upon hearing this, Xiangyan descended from his seat and said: 'The words I spoke to that monk just now must have been incorrect, causing my uncle-master (respectful term for the Master) to react in this way. I do not know where the fault lies.' The Master said: 'When all activities cease, there is still something present; when a thousand sages are not accompanied, it is also obtained from people. How can there be no fault?' Xiangyan said: 'Please, uncle-master, explain.' The Master said: 'If I am to explain, you must first perform the teacher-student ceremony.' Xiangyan then bowed and repeated his previous question. The Master said: 'Why not say neither fully affirming nor fully denying?' Xiangyan said: 'Affirm what? Deny to whom?' The Master said: 'Affirm the thousand sages, deny one's own spirit.' Xiangyan said: 'If uncle-master speaks like this, it is going backwards thirty years.' The Master arrived at Jiashan (place name). Jiashan (name of a monk) ascended the Hall. The Master asked: 'I have heard you say, 'There is no dharma before the eyes, the intention is before the eyes.' How is it that right and wrong are before the eyes?' Jiashan said: 'The night moon flows with radiance, the clear pool has no shadow.' The Master made a gesture as if to overturn the meditation bed. Jiashan said: 'What are you doing, Ajari (Sanskrit for 'teacher')?' The Master said: 'There is no dharma before the eyes, it is completely unattainable.' Jiashan said: 'Everyone, look at this warrior.' The Master visited Yantou (name of a monk). Upon seeing him arrive, Yantou lowered his head and pretended to sleep. The Master approached and stood there. Yantou ignored him. The Master slapped the meditation bed once. Yantou turned his head and said: 'What are you doing?' The Master said: 'The venerable monk is still dozing.' He then flicked his sleeves and left. Yantou laughed loudly and said: 'For thirty years, I have been playing with horses; today, I am knocked down by a donkey.' Ascending the Hall. The Master said: 'Before the Xiantong era (860-874), this sick monk understood the matter of the Dharmakaya (Dharma body); after the Xiantong era (860-874), he understood the matter of the Dharmakaya's upward progress.' Yunmen (name of a monk) came out and asked: 'What is the matter of the Dharmakaya?' The Master said: 'A withered stump.' Yunmen asked: 'What is the matter of the Dharmakaya's upward progress?' The Master said: 'Not a withered stump.' Yunmen asked: 'May I speak of the principle?' The Master said: 'You may.' Yunmen asked: 'Isn't a withered stump illuminating the matter of the Dharmakaya?' The Master said: 'It is.' Yunmen asked: 'Isn't not a withered stump illuminating the matter of the Dharmakaya's upward progress?' The Master said: 'It is.' Yunmen asked: 'If so, the Dharma'
身。還該一切也無。師曰。法身周遍。豈得不該。雲門指凈瓶曰。祇如凈瓶。還該法身么。師曰。阇黎莫向凈瓶邊覓。雲門便禮拜(徑山杲云。雲門禮拜。不是好心 笑巖寶云。枯椿非枯椿。也且不足論。只如法身向上。還曾會得也未。大慧只知雲門禮拜不是好心。正不知疏山老漢打初頭已著賊了也)○有僧為師造壽塔畢白師。師曰。將多少錢與匠人。曰一切在和尚。師曰。為將三錢與匠人。為將兩錢與匠人。為將一錢與匠人。若道得。與吾親造塔來。僧無語。后僧舉似大嶺庵閑和尚。(即羅山也)閑曰。還有人道得么。僧曰。未有人道得。閑曰。汝歸與疏山道。若將三錢與匠人。和尚此生決定不得塔。若將兩錢與匠人。和尚與匠人。共出一隻手。若將一錢與匠人。累他匠人。眉須墮落。僧回如教而說。師具威儀。望大嶺作禮嘆曰。將謂無人。大嶺有古佛放光。射到此間。難然如是。也是臘月蓮花。大嶺后聞此語曰。我恁么道。早是龜毛長三尺。(浮山遠云。疏山以錐錐地。大嶺用刀剜空。雖然二古德錯下錐刀。今時人亦難構副。何故。后語中有梢有殺。然雖如是。河裡失錢河裡捷 雪竇宗云。說甚麼龜毛長三尺。臘月蓮華。儘是和衣草里輥。直饒向這裡。分三列四。說得倜儻分明。祖師正眼。未夢見在。我當時若見
【現代漢語翻譯】 現代漢語譯本： 僧人問：『法身（Dharmakāya，佛的法性之身）是否包含一切？』 疏山禪師說：『法身周遍，怎麼會不包含一切呢？』 雲門禪師指著凈瓶說：『就像這個凈瓶，它包含法身嗎？』 疏山禪師說：『你不要在凈瓶邊尋找法身。』 雲門禪師於是禮拜。（徑山杲禪師說：『雲門禪師的禮拜，不是出於好心。』笑巖寶禪師說：『枯萎的樹木不是真正的枯萎，也不值得評論。只是法身向上，你曾經領會過嗎？大慧禪師只知道雲門禪師的禮拜不是出於好心，卻不知道疏山老禪師一開始就已經落入圈套了。』） 有僧人為疏山禪師建造壽塔完畢后稟告禪師。疏山禪師問：『給了匠人多少錢？』 僧人說：『一切都由和尚您決定。』 疏山禪師說：『是給了匠人三文錢，還是兩文錢，還是一文錢？如果能說得出來，就來為我親自造塔。』 僧人無言以對。後來僧人將此事告訴了大嶺庵閑和尚（即羅山）。 閑和尚說：『還有人能說得出來嗎？』 僧人說：『還沒有人能說得出來。』 閑和尚說：『你回去告訴疏山禪師，如果給了匠人三文錢，和尚此生決定得不到塔；如果給了匠人兩文錢，和尚與匠人共同出一隻手；如果給了一文錢，會連累匠人，使他眉毛鬍鬚都掉落。』 僧人回去后如實稟告了疏山禪師。疏山禪師整理衣冠，向大嶺庵方向作禮，嘆息道：『以為沒有人能理解，大嶺庵有古佛放光，照到這裡。雖然如此，也像是臘月的蓮花。』 大嶺庵閑和尚後來聽到這話，說：『我這樣說，早就如同烏龜長了三尺長的毛。』（浮山遠禪師說：『疏山禪師用錐子錐地，大嶺禪師用刀子剜空。雖然兩位古德錯下了錐刀，現在的人也很難彌補。為什麼呢？因為後面的話語中帶有殺氣。雖然如此，就像在河裡丟了錢，又在河裡撈回來一樣。』雪竇宗禪師說：『說什麼烏龜長了三尺長的毛，臘月的蓮花，都是穿著衣服在草地上打滾。即使在這裡，分三列四，說得倜儻分明，祖師的正眼，也沒有夢見過。我當時如果見到』）
【English Translation】 English version: A monk asked: 'Does the Dharmakāya (the body of the Dharma, the essence of the Buddha) encompass everything?' Shūshān (疏山) Chan master said: 'The Dharmakāya is all-pervasive, how could it not encompass everything?' Yúnmén (雲門) Chan master pointed to a clean vase and said: 'Like this clean vase, does it encompass the Dharmakāya?' Shūshān Chan master said: 'Do not seek the Dharmakāya by the clean vase.' Yúnmén Chan master then bowed. (Jìngshān Gǎo (徑山杲) Chan master said: 'Yúnmén Chan master's bowing was not out of good intentions.' Xiàoyán Bǎo (笑巖寶) Chan master said: 'A withered tree is not truly withered, and is not worth commenting on. But regarding the Dharmakāya upwards, have you ever understood it? Dàhuì (大慧) Chan master only knew that Yúnmén Chan master's bowing was not out of good intentions, but did not know that old Chan master Shūshān had already fallen into the trap from the beginning.') A monk built a longevity pagoda for Shūshān Chan master and reported to the Chan master upon completion. Shūshān Chan master asked: 'How much money was given to the craftsman?' The monk said: 'Everything is up to you, venerable monk.' Shūshān Chan master said: 'Was it three coins given to the craftsman, or two coins, or one coin? If you can say it, then come and build the pagoda for me personally.' The monk was speechless. Later, the monk told this matter to Dàlǐng Ānxián (大嶺庵閑) monk (also known as Luóshān (羅山)). Ānxián monk said: 'Is there anyone who can say it?' The monk said: 'No one has been able to say it.' Ānxián monk said: 'Go back and tell Shūshān Chan master, if three coins were given to the craftsman, the venerable monk will definitely not get the pagoda in this life; if two coins were given to the craftsman, the venerable monk and the craftsman each contributed one hand; if one coin was given, it would burden the craftsman, causing his eyebrows and beard to fall off.' The monk returned and reported to Shūshān Chan master as instructed. Shūshān Chan master adjusted his robes and bowed in the direction of Dàlǐng Ān, sighing: 'I thought no one could understand, but Dàlǐng Ān has an ancient Buddha emitting light, shining here. Even so, it is like a lotus flower in the twelfth month (of the lunar calendar).' Dàlǐng Ānxián monk later heard this and said: 'My saying that is like a turtle growing three feet of hair.' (Fúshān Yuǎn (浮山遠) Chan master said: 'Shūshān Chan master used an awl to pierce the ground, Dàlǐng Chan master used a knife to hollow out the sky. Although the two ancient worthies made mistakes with their awl and knife, it is difficult for people today to make amends. Why? Because the later words contain a murderous intent. Even so, it is like losing money in the river and retrieving it from the river.' Xuědòu Zōng (雪竇宗) Chan master said: 'What are you talking about, a turtle growing three feet of hair, a lotus flower in the twelfth month, it's all just rolling around in the grass with clothes on. Even if you are here, dividing into three and arranging into four, speaking eloquently and clearly, the ancestral master's true eye has not even dreamed of it. If I had seen it at that time')
疏山恁么道。只向道。一文也無。待他更說道理。便與掀倒禪床。拆卻壽塔。教這老漢無依倚處。為甚如此。知恩方解報恩)○師常握木蛇。有僧問。手中是甚麼。師提起曰。曹家女○因鼓山舉威音王佛師。師乃問。作么生是威音王佛師。鼓山曰。莫無慚愧好。師曰。阇黎恁么道即得。若約病僧即不然。鼓山曰。作么生是威音王佛師。師曰。不坐無貴位。
青林師䖍禪師(洞山價法嗣)
青林師䖍禪師。初參洞山。洞山問。近離甚處。師曰。武陵。曰武陵法道。何似此間。師曰。胡地冬抽筍。洞山曰。別甑炊香飯。供養此人。師拂袖便出。洞山曰。此子向後走殺天下人在○師在洞山栽松次。有劉翁者。求偈。師作偈曰。長長三尺餘。鬱鬱覆青草。不知何代人。得見此松老。劉得偈。呈洞山。洞山謂曰。此是第三代洞山主人○師辭洞山。洞山曰。子向甚麼處去。師曰。金輪不隱的。遍界絕紅塵。洞山曰。善自保任。師珍重而出。洞山門送。謂師曰。恁么去一句。作么生道。師曰。步步踏紅塵。通身無影像。洞山良久。師曰。老和尚何不速道。洞山曰。子得恁么性急。師曰。某甲罪過。便禮辭○師住青林。后遷洞山。凡有新到。先令般柴三轉。然後參堂。有一僧不肯。問師曰。三轉內即不問。三轉外如何。師
【現代漢語翻譯】 現代漢語譯本 疏山是這樣說的：『只說一文錢也沒有。』等他再說出什麼道理，就掀翻他的禪床，拆掉他的壽塔，讓這個老傢伙無處可依。為什麼這樣做？因為知恩才能懂得報恩。）師父常常拿著一條木蛇。有僧人問：『手中是什麼？』師父提起木蛇說：『曹家的女兒。』因為鼓山舉出威音王佛（過去七佛之首）的老師，師父就問：『怎麼是威音王佛的老師？』鼓山說：『莫要不知慚愧才好。』師父說：『你這樣說還可以，如果依我這個病僧的看法就不是這樣。』鼓山說：『怎麼是威音王佛的老師？』師父說：『不坐沒有尊貴的位置。』
青林師䖍禪師（洞山良價的法嗣）
青林師䖍禪師，最初參拜洞山良價（唐朝）。洞山問：『最近從哪裡來？』師父說：『武陵。』洞山說：『武陵的佛法，和這裡比怎麼樣？』師父說：『胡地冬天就抽筍。』洞山說：『另外用甑蒸香飯，供養這個人。』師父拂袖便走。洞山說：『這小子以後會累死天下人的。』師父在洞山種松樹的時候，有個姓劉的老翁，向他求偈語。師父作偈說：『長長三尺多，鬱鬱覆蓋青草。不知是什麼年代的人，能見到這棵松樹老去。』劉翁得到偈語，呈給洞山。洞山說：『這是第三代洞山的主人。』師父告辭洞山。洞山說：『你要到什麼地方去？』師父說：『金輪佛（指佛的法身）不會隱沒，遍及世界沒有紅塵。』洞山說：『好好保重。』師父珍重地走了出去。洞山送出門，對師父說：『這樣去的一句，要怎麼說？』師父說：『步步踏著紅塵，全身沒有影像。』洞山沉默了很久。師父說：『老和尚為什麼不快說？』洞山說：『你這麼性急。』師父說：『我錯了。』便行禮告辭。師父住在青林，後來遷到洞山。凡是有新來的人，先讓他們搬柴三圈，然後才能參堂。有個僧人不肯，問師父說：『三圈之內我不問，三圈之外怎麼樣？』師父
【English Translation】 English version Shushan said it this way: 'Just say there isn't even a penny.' If he says any more reasoning, then overturn his meditation bed, tear down his longevity pagoda, and leave this old fellow with nowhere to rely on. Why do this? Because only by knowing kindness can one understand how to repay kindness.) The master often held a wooden snake. A monk asked, 'What is in your hand?' The master raised it and said, 'The Cao family's daughter.' Because Gushan brought up the teacher of Buddha Weiyinwang (the first of the past seven Buddhas), the master then asked, 'How is he the teacher of Buddha Weiyinwang?' Gushan said, 'It's best not to be without shame.' The master said, 'It's okay for you to say it that way, but if it were according to this sick monk, it wouldn't be like that.' Gushan said, 'How is he the teacher of Buddha Weiyinwang?' The master said, 'He doesn't sit in a position without nobility.'
Chan Master Qinglin Shiqian (a Dharma successor of Dongshan Liangjie)
Chan Master Qinglin Shiqian, initially visited Dongshan Liangjie (Tang Dynasty). Dongshan asked, 'Where have you come from recently?' The master said, 'Wuling.' Dongshan said, 'How is the Dharma of Wuling, compared to here?' The master said, 'In the barbarian lands, bamboo shoots emerge in winter.' Dongshan said, 'Cook fragrant rice in a separate steamer to offer to this person.' The master flicked his sleeve and left. Dongshan said, 'This kid will exhaust everyone in the world in the future.' When the master was planting pine trees at Dongshan, an old man named Liu asked him for a verse. The master composed a verse saying: 'Long, more than three feet long, lushly covering the green grass. I don't know what era's person will see this pine tree grow old.' Old man Liu obtained the verse and presented it to Dongshan. Dongshan said, 'This is the third-generation master of Dongshan.' The master bid farewell to Dongshan. Dongshan said, 'Where are you going?' The master said, 'The Golden Wheel Buddha (referring to the Dharma body of the Buddha) will not be hidden, pervading the world without worldly dust.' Dongshan said, 'Take good care of yourself.' The master respectfully went out. Dongshan saw him off and said to the master, 'How would you say the sentence about going like this?' The master said, 'Step by step treading on worldly dust, the whole body without an image.' Dongshan was silent for a long time. The master said, 'Why doesn't the old monk speak quickly?' Dongshan said, 'You are so impatient.' The master said, 'I am at fault.' Then he bowed and took his leave. The master lived in Qinglin, and later moved to Dongshan. Whenever there were newcomers, he would first have them carry firewood three rounds before they could attend the hall. One monk refused and asked the master, 'I won't ask about within the three rounds, what about outside the three rounds?' The master
曰。鐵輪天子寰中旨。僧無對。師便打趁出(大溈秀云。夫欲君臣道合。應須水乳和同。這僧既抗節朝堂。不覺喪身失命。當時見道鐵輪天子寰中來。將坐具便摵。待伊擬議便打)○上堂。祖師門下。鳥道玄微。功窮皆轉。不究難明。汝等諸人。直須離心意識參。出凡聖路學。方可保任。若不如是。非吾子息(徑山杲云。饒你離心意識參得透。出凡聖路學得成。也是雪峰道底)。
白水本仁禪師(洞山價法嗣)
高安白水本仁禪師。因設先洞山忌齋。僧問。供養先師。先師還來也無。師曰。更下一分供養著○上堂。老僧尋常。不欲向聲前色后。鼓弄人家男女。何故。且聲不是聲。色不是色。僧問。如何是聲不是聲。師曰。喚作色得么。曰如何是色不是色。師曰。喚作聲得么。僧作禮。師曰。且道。為汝說答汝話。若向這裡會得。有個入處(雪竇顯云。本仁也甚奇怪。要且貪觀天上。既非聲前句后。且作么生入 大溈秀云。本仁只知橫千。不會豎百如何是聲不是聲。莫逐音響。如何是色不是色。莫逐青黃。且從伊向聲前句后。覓個安身。自然別有生涯 徑山杲云。本仁將一穿云居子。換卻天下人眼睛。卻被這僧將一條斷貫索。不動干戈。穿卻鼻孔。後來舜老夫拈云。本仁既已入草。這僧又落深村。然則陽春
【現代漢語翻譯】 現代漢語譯本： 問：鐵輪天子（以武力統治天下的君主）統治天下，有旨意下達，僧人該如何應對？ 答：僧人無須應對。 （大溈秀云禪師說：要使君臣之道相合，必須像水乳一樣交融。這位僧人既然敢於在朝堂上抗節，就不顧身家性命了。當時如果見到鐵輪天子統治天下而來，就應該將坐具扔過去，等他要說話就打。） 禪師上堂說法：祖師門下的修行，像鳥道一樣玄妙而難以捉摸，只有窮盡功夫才能轉變，不深入研究就難以明白。你們各位，必須離開心意識去參悟，超出凡聖之路去學習，才能保任。如果不是這樣，就不是我的子孫。（徑山杲禪師說：即使你離開心意識參悟得透徹，超出凡聖之路學習得成功，也還是雪峰禪師所說的。）
白水本仁禪師（洞山價禪師的法嗣）
高安白水本仁禪師，因為設定紀念先師洞山的忌齋。有僧人問：供養先師，先師會來嗎？ 禪師說：再多供養一份。 禪師上堂說法：老僧我平常，不想在聲前色后，搬弄人家的男女。為什麼呢？因為聲不是真正的聲，色不是真正的色。 僧人問：如何是聲不是聲？ 禪師說：能把它叫做色嗎？ 僧人問：如何是色不是色？ 禪師說：能把它叫做聲嗎？ 僧人作禮。 禪師說：你們說，我是為你解答問題，還是在說自己的話？如果在這裡能夠領會，就有一個入門之處。（雪竇顯禪師說：本仁禪師也很奇怪，但卻貪看天上。既然不是聲前句后，那麼該如何入門呢？大溈秀云禪師說：本仁禪師只知道橫向的千，卻不知道豎向的百。什麼是聲不是聲？不要追逐音響。什麼是色不是色？不要追逐青黃。如果從他那裡在聲前句后，找到一個安身之處，自然會有另外的生涯。徑山杲禪師說：本仁禪師用一串云居的錢，換掉了天下人的眼睛，卻被這個僧人用一條斷了的繩索，不動用干戈，穿透了鼻孔。後來舜老夫拈出說：本仁禪師已經進入草叢，這個僧人又落入深村。那麼陽春（指高雅的音樂或詩文）又在哪裡呢？）
【English Translation】 English version: Asked: 'The Iron Wheel King (a monarch who rules the world by force) reigns over the world with decrees. How should a monk respond?' Answered: 'The monk needs no response.' (Great Wei Xiuyun said: 'If the way of ruler and subject is to be in harmony, it must be like water and milk blending together. Since this monk dared to resist in the court, he disregarded his life. At that time, upon seeing the Iron Wheel King ruling the world, one should have thrown the sitting mat at him, and struck him when he tried to speak.') The Zen master ascended the hall and said: 'The practice within the lineage of the Patriarchs is as mysterious and elusive as a bird's path. Only by exhausting effort can one transform; without deep investigation, it is difficult to understand. All of you must depart from the discriminating mind and consciousness to investigate, and transcend the paths of the mundane and the sacred to learn, only then can you maintain it. If it is not so, you are not my descendants.' (Jing Shan Gao said: 'Even if you thoroughly investigate by departing from the discriminating mind and consciousness, and succeed in learning by transcending the paths of the mundane and the sacred, it is still what Zen Master Xuefeng spoke of.')
Zen Master Benren of Baishui (White Water) (a Dharma heir of Zen Master Dongshan)
Zen Master Benren of Baishui in Gaoan, because he was holding a memorial service for his late teacher Dongshan. A monk asked: 'Offering to the late teacher, will the late teacher come?' The Zen master said: 'Offer one more portion.' The Zen master ascended the hall and said: 'I, the old monk, usually do not want to manipulate other people's men and women before sound and after form. Why? Because sound is not true sound, and form is not true form.' The monk asked: 'What is sound that is not sound?' The Zen master said: 'Can it be called form?' The monk asked: 'What is form that is not form?' The Zen master said: 'Can it be called sound?' The monk made a bow. The Zen master said: 'Tell me, am I answering your question, or am I speaking my own words? If you can understand here, there is a place to enter.' (Zen Master Xuedou Xian said: 'Benren is also very strange, yet he greedily gazes at the sky. Since it is neither before sound nor after the phrase, then how does one enter? Great Wei Xiuyun said: 'Benren only knows the thousand horizontally, but does not know the hundred vertically. What is sound that is not sound? Do not chase after sounds. What is form that is not form? Do not chase after blue and yellow. If you find a place to settle down from him before sound and after the phrase, there will naturally be another life. Jing Shan Gao said: 'Benren used a string of Yunju coins to exchange for the eyes of the people of the world, but he was pierced through the nostrils by this monk with a broken rope, without using weapons. Later, Old Man Shun picked it up and said: 'Benren has already entered the grass, and this monk has fallen into a deep village. Then where is Yangchun (referring to elegant music or poetry)?')
雪曲。時人難和。邨歌社舞。到處與人合得著。妙喜云。舜老夫是則也是。未免隨摟搜。杲上座。不惜眉毛。為諸人說破。聲不是聲。色不是色。馬後驢前。神出鬼沒。雪曲陽春和不齊。邨歌社舞且淈𣸩。以拂子擊禪床云。這個決定不是聲。復舉起云。這個決定不是色。且畢竟是個甚麼。喝一喝云。此時若不究根源。直待當來問彌勒 楚石琦云。本仁也只道得個聲不是聲色不是色。別有甚麼奇特。白雪陽春雖唱得。爭奈時人和不得。誵訛在甚麼處。聲不是聲。色不是色 天奇瑞雲。三個老漢。皆明物外就里。掬水月在手。弄花香滿衣。不知放倒旗槍。和泥合水。免得強生枝節。反陷自身。且道色即是色。聲即是聲。要不悶依本分。會么。萬頃荷花遮碧水。一群練雀噪青林。他日逢人。不得錯舉)○師謂鏡清曰。時寒道者。鏡清曰不敢。師曰。還有臥單也無。曰設有。亦無展底工夫。師曰。直饒道者滴水冰生。亦不干他事。曰滴水冰生。事不相涉。師曰是。曰此人意作么生。師曰。此人不落意。曰不落意此人聻。師曰。高山頂上。無可與道者㗖啄○長生然和尚問。如何是西來意。師曰。還見庭前杉樧樹否。曰恁么則和尚今日。因學人致得是非。師曰。多口座主。然去後。師方知是雪峰禪客。乃曰。盜法之人。終不成器(
【現代漢語翻譯】 現代漢語譯本 雪曲（一種曲調）。時人難以唱和。鄉村歌舞，到處都能與人合拍。妙喜（禪師名號）說，舜老夫（指精通音律之人）這樣說是對的，但未免有些隨波逐流。杲上座（指杲禪師）不惜眉毛（比喻不惜代價），為諸位說破：聲不是聲，色不是色，馬後驢前（比喻顛倒錯亂），神出鬼沒（比喻變化莫測）。雪曲陽春（指高雅的樂曲）難以和諧，鄉村歌舞且且混雜。用拂子敲擊禪床說：『這個決定不是聲。』又舉起拂子說：『這個決定不是色。』那麼，這到底是個什麼？喝一聲說：『此時若不追究根源，直到將來彌勒佛（未來佛）出世時再問吧！』楚石琦（禪師名號）說：『本仁（禪師自稱）也只能說聲不是聲，色不是色，還有什麼奇特的呢？白雪陽春（指高雅的樂曲）雖然唱得，無奈時人和不了。』錯誤在哪裡呢？聲不是聲，色不是色。天奇瑞（禪師名號）說：『三個老漢，都明白物外之理。掬水月在手，弄花香滿衣（比喻超脫塵世）。不知放倒旗槍（比喻放下爭鬥），和泥合水（比喻與世俗融合），免得強生枝節（比喻無事生非），反而陷自身。』那麼，色即是色，聲即是聲，要不悶依本分（安分守己），會么？萬頃荷花遮碧水，一群練雀噪青林（比喻生機盎然）。他日逢人，不得錯舉（不要錯誤引用）。 師父對鏡清（僧人名號）說：『現在天氣寒冷，道者（對僧人的尊稱）』。鏡清說：『不敢。』師父說：『還有臥單（僧人睡覺用的鋪蓋）嗎？』回答說：『設有，也沒有展開的功夫。』師父說：『即使道者滴水成冰，也不干他的事。』回答說：『滴水成冰，事不相涉。』師父說：『是。』說：『此人意作么生（這個人怎麼想的）？』師父說：『此人不落意（不執著于意念）。』說：『不落意此人聻（不執著于意念，這個人又如何呢）？』師父說：『高山頂上，無可與道者㗖啄（比喻高深莫測，無法交流）。』 長生然和尚問：『如何是西來意（禪宗的根本宗旨）？』師父說：『還見庭前杉樧樹否（看到庭前的杉樹了嗎）？』回答說：『恁么則和尚今日，因學人致得是非（這樣說來，和尚今天因為我而引起了是非）。』師父說：『多口座主（多謝你這位施主）。』然（指長生然和尚）離開后，師父才知道是雪峰禪客（指長生然和尚是雪峰禪師的弟子）。於是說：『盜法之人，終不成器（竊取佛法的人，最終不會成才）。』
【English Translation】 English version 'Snow Melody'. Difficult for people of the time to harmonize with. Village songs and communal dances, everywhere able to blend in with people. Miaoxi (Zen master's name) said, 'Old man Shun (referring to someone proficient in music) is right, but inevitably somewhat follows the crowd.' Abbot Gao (referring to Zen master Gao), not sparing his eyebrows (metaphor for not hesitating to pay the price), explains to everyone: sound is not sound, form is not form, horse behind donkey in front (metaphor for being upside down and confused), spirit appears, ghost disappears (metaphor for being unpredictable). 'Snow Melody' and 'Yangchun' (referring to elegant music) are difficult to harmonize, village songs and communal dances are mixed and muddled. He strikes the Zen bed with a whisk, saying, 'This definitely is not sound.' Then he raises the whisk, saying, 'This definitely is not form.' So, what exactly is it? He shouts, 'If you don't investigate the root source now, wait until Maitreya (the future Buddha) appears in the future to ask!' Chushi Qi (Zen master's name) said, 'Ben Ren (Zen master's self-reference) can only say that sound is not sound, form is not form, what else is special? Although 'White Snow Yangchun' (referring to elegant music) can be sung, unfortunately, people of the time cannot harmonize with it.' Where is the error? Sound is not sound, form is not form. Tianqi Rui (Zen master's name) said, 'The three old men all understand the principles beyond things. Scooping water, the moon is in hand; playing with flowers, fragrance fills the clothes (metaphor for transcending the world). They don't know to put down the flag and spear (metaphor for giving up fighting), mix with mud and water (metaphor for integrating with the world), to avoid creating unnecessary complications (metaphor for making trouble out of nothing), and instead trap themselves.' So, form is form, sound is sound, if you don't feel bored, follow your duty (be content with your lot), do you understand? Ten thousand acres of lotus flowers cover the blue water, a flock of trained sparrows chirp in the green forest (metaphor for vibrant life). In the future, when you meet people, do not quote incorrectly.' The master said to Jingqing (monk's name), 'The weather is cold now, Daoist (respectful term for monks).' Jingqing said, 'I dare not.' The master said, 'Do you still have a sleeping mat (bedding for monks)?' He replied, 'If there is, there is no effort to unfold it.' The master said, 'Even if the Daoist's dripping water turns to ice, it doesn't concern him.' He replied, 'Dripping water turns to ice, matters are not related.' The master said, 'Yes.' He said, 'What does this person intend?' The master said, 'This person does not cling to intention.' He said, 'Not clinging to intention, what about this person?' The master said, 'On the top of a high mountain, there is nothing to discuss with the Daoist.' Monk Changsheng Ran asked, 'What is the meaning of the West's coming (the fundamental purpose of Zen Buddhism)?' The master said, 'Have you seen the cedar tree in front of the courtyard?' He replied, 'In that case, the abbot today, because of the student, has caused right and wrong.' The master said, 'Thank you, benefactor.' After Ran (referring to Monk Changsheng Ran) left, the master realized that he was a guest of Zen Master Xuefeng (referring to Monk Changsheng Ran being a disciple of Zen Master Xuefeng). So he said, 'A person who steals the Dharma will never become a vessel (a person who steals the Buddha's teachings will never succeed).'
然住后。眾緣不備。果符師記。因僧問。從上宗乘。如何舉唱。然云。不可為阇黎一人。荒卻長生山也。玄沙聞云。然師兄。佛法即大行。受記之緣亦就)。
白馬遁儒禪師(洞山價法嗣)
洛京白馬遁儒禪師。僧問。如何是法身向上事。師曰。井底蝦蟆吞卻月(僧問黃龍。如何是井底蝦蟆吞卻月。黃龍云。不奈何。云恁么則吞卻去也。黃龍云。一任吞。雲吞后如何。黃龍云。好蝦蟆)。
龍牙居遁禪師(洞山價法嗣)
潭州龍牙山居遁證空禪師。撫州人也。因參翠微。乃問。學人自到和尚法席。一個餘月。不蒙一法示誨。意在於何。翠微曰。嫌甚麼。師又問洞山。洞山曰。爭怪得老僧 (法跟益別云。祖師來也 云居齊云。此三人尊宿。還有親疏也無。若有。那個親。若無。親疏眼在甚麼處)○師又問翠微。如何是祖師意。翠微曰。與我將禪板來。師遂過禪板。翠微接得便打。師曰。打即任打。要且無祖師意。又問臨濟。如何是祖師意。臨濟曰。與我將蒲團來。師乃過蒲團。臨濟接得便打。師曰。打即任打。要且無祖師意。後有僧問。和尚行腳時。問二尊宿祖師意。未審二尊宿明也未。師曰。明即明也。要且無祖師意。(東禪齊云。眾中道。佛法即有。祇是無祖師意。若恁么會。有何交涉
【現代漢語翻譯】 現代漢語譯本： 然後住持以後，各種因緣不完備，果真應驗了老師的預言。有僧人問：『從上古傳承下來的宗乘，應該如何宣揚？』 然禪師說：『不可爲了你阇黎一個人，而荒廢了長生山啊。』玄沙聽到后說：『然師兄，佛法即將大行，受記的因緣也成就了。』
白馬遁儒禪師（洞山良價（807-869）法嗣）
洛京白馬遁儒禪師，有僧人問：『如何是法身向上之事？』 禪師說：『井底的蛤蟆吞掉了月亮。』（有僧人問黃龍慧南（1002-1069）：『如何是井底的蛤蟆吞掉了月亮？』黃龍說：『無可奈何。』僧人說：『既然這樣，就吞掉吧。』黃龍說：『任憑它吞。』僧人說：『吞了以後如何？』黃龍說：『好蛤蟆。』）
龍牙居遁禪師（洞山良價（807-869）法嗣）
潭州龍牙山居遁證空禪師，是撫州人。因為參訪翠微無學（？-？），於是問道：『學人自從來到和尚您的法席，一個多月了，沒有得到您一絲一毫的教誨，這是什麼意思呢？』 翠微說：『嫌棄什麼呢？』禪師又問洞山良價（807-869），洞山說：『怎麼能怪老僧呢？』（法跟益別說：『祖師來了。』云居齊（？-？）說：『這三位尊宿，還有親疏之分嗎？如果有，哪個親近？如果沒有，親疏的眼目在哪裡？』） 禪師又問翠微無學（？-？）：『如何是祖師意？』翠微說：『給我把禪板拿來。』禪師於是遞過禪板，翠微接過就打。禪師說：『打就任你打，但終究沒有祖師意。』又問臨濟義玄（？-867）：『如何是祖師意？』臨濟說：『給我把蒲團拿來。』禪師於是遞過蒲團，臨濟接過就打。禪師說：『打就任你打，但終究沒有祖師意。』 後來有僧人問：『和尚您行腳時，問兩位尊宿祖師意，不知道兩位尊宿明白了嗎？』 禪師說：『明白是明白了，但終究沒有祖師意。』（東禪齊（？-？）說：『眾人中說，佛法即有，只是沒有祖師意。如果這樣理解，有什麼關係呢？』）
【English Translation】 English version: After residing there, various conditions were not complete, and the prediction of the teacher was indeed fulfilled. A monk asked, 'How should the ancestral vehicle, transmitted from above, be proclaimed?' Zen Master Ran said, 'It is not permissible to abandon Changsheng Mountain for the sake of you, a acarya (teacher of rituals and conduct).' Xuan Sha (835-908) heard this and said, 'Brother Ran, the Buddha-dharma is about to flourish greatly, and the conditions for receiving the prediction are also accomplished.'
Zen Master Dunru of Baima (Successor of Dongshan Liangjie (807-869))
Zen Master Dunru of Baima in Luoyang, a monk asked, 'What is the matter of upward striving of the dharmakaya (Dharma body)?' The Master said, 'The frog at the bottom of the well swallows the moon.' (A monk asked Huanglong Huinan (1002-1069), 'What is the frog at the bottom of the well swallowing the moon?' Huanglong said, 'There is nothing to be done.' The monk said, 'In that case, let it swallow.' Huanglong said, 'Let it swallow.' The monk said, 'What happens after swallowing?' Huanglong said, 'Good frog.')
Zen Master J遁 of Longya (Successor of Dongshan Liangjie (807-869))
Zen Master J遁 Zhengkong of Longya Mountain in Tanzhou, was a native of Fuzhou. Because he visited Cuiwei Wuxue (?-?), he asked, 'Since I came to your hosho (abbot's) Dharma seat, it has been more than a month, and I have not received a single teaching from you. What is the meaning of this?' Cuiwei said, 'What do you dislike?' The Master then asked Dongshan Liangjie (807-869), Dongshan said, 'How can you blame the old monk?' (Fa Gen Yi Bie said, 'The zushi (patriarch) has come.' Yunju Qi (?-?) said, 'Among these three venerable ones, is there any closeness or distance? If there is, which is closer? If not, where are the eyes of closeness and distance?') The Master then asked Cuiwei Wuxue (?-?), 'What is the zushi (patriarch)'s intention?' Cuiwei said, 'Bring me the Zen board.' The Master then handed over the Zen board, and Cuiwei took it and struck him. The Master said, 'Strike as you please, but ultimately there is no zushi (patriarch)'s intention.' He also asked Linji Yixuan (?-867), 'What is the zushi (patriarch)'s intention?' Linji said, 'Bring me the futon (sitting cushion).' The Master then handed over the futon (sitting cushion), and Linji took it and struck him. The Master said, 'Strike as you please, but ultimately there is no zushi (patriarch)'s intention.' Later, a monk asked, 'When you were traveling, you asked two venerable ones about the zushi (patriarch)'s intention. I wonder if the two venerable ones understood?' The Master said, 'They understood, but ultimately there is no zushi (patriarch)'s intention.' (Dongchan Qi (?-?) said, 'Among the crowd, it is said that the Buddha-dharma exists, but there is no zushi (patriarch)'s intention. If you understand it this way, what does it matter?')
。別作么生會無祖師意底道理 五祖戒云。祖師土宿臨頭。又云。和尚得與么面長 雪竇顯云。臨濟翠微。只解放不解收。我當時若作龍牙。待伊索蒲團禪板。拈得劈胸便擲 翠巖芝云。當初如是。今時衲僧。皮下還有血么 溈山喆云。翠微臨濟。可謂本分宗師。龍牙一等是撥草瞻風。與他後人為龜鑑。又舉住后僧問處。乃云。龍牙瞻前顧後。應病與樂。大溈則不然。待問當年二尊宿明不明。劈脊便棒。非唯扶豎翠微臨濟。亦乃不孤他來問 石門聰云。龍牙無人拶著猶可。才被個衲子拶著。失卻一隻眼 昭覺勤云。這僧參來莽鹵。學處顢頇。雖然顧後瞻前。爭奈藏身露影。既是無祖師西來意。用明作么。若向這裡辨得出。山僧與。你拄杖子。若辨不出。和鼻孔一時穿卻)師復舉德山頭落底語。因自省過。遂止於洞山。隨眾參請。一日問。如何是祖師西來意。洞山曰。待洞水逆流。即向汝道。師始悟厥旨。服勤八稔○問十二時中。如何著力。師曰。如無手人慾行拳始得○問終日區區。如何頓息。師曰。如孝子喪卻父母始得(東禪齊云。眾中道。如喪父母。向有閑暇。恁么會。還息得人疑情么。除此外。且作么生會龍牙意)○問如何是祖師西來意。師曰。待石烏龜解語。即向汝道。曰石烏龜語也。師曰。向汝道甚麼○問無
【現代漢語翻譯】 現代漢語譯本：如何才能領會祖師意的道理？五祖戒說：『祖師土宿臨頭。』又說：『和尚的面容怎麼這麼長？』雪竇顯說：『臨濟和翠微，只知道放開，不知道收回。』我當時如果作為龍牙，等他索要蒲團禪板，拿起就劈胸擲去。翠巖芝說：『當初是這樣，如今的衲僧，皮下還有血性嗎？』溈山喆說：『翠微和臨濟，可說是本分的宗師。龍牙等人只是撥草尋風，給後人作為借鑑。』又舉了住持后僧人提問的地方，於是說：『龍牙瞻前顧後，應病與樂。大溈則不然，等他問當年二位尊宿明不明，劈頭就打。不僅扶持了翠微和臨濟，也不辜負他來問。』石門聰說：『龍牙無人逼迫還好，一旦被衲子逼迫，就會失去一隻眼睛。』昭覺勤說：『這僧人蔘禪魯莽，學處糊塗。雖然顧後瞻前，爭奈藏身露影。既然沒有祖師西來意（Bodhidharma's intention in coming from the West），明白它做什麼用？如果在這裡辨別得出，山僧就給你拄杖子。如果辨別不出，連鼻孔一起穿透。』）師父又舉了德山頭落地的說法，因此自我反省，於是止步于洞山。跟隨大眾參禪請教。一日問道：『如何是祖師西來意（Bodhidharma's intention in coming from the West）？』洞山說：『等待洞水逆流，就告訴你。』師父才領悟其中的旨意，服侍勤勞八年。問：『十二時中，如何著力？』師父說：『如同沒有手的人想要行拳才能做到。』問：『終日奔波，如何才能頓然止息？』師父說：『如同孝子喪失父母才能做到。（東禪齊說：眾中道，如喪父母，向有閑暇，恁么會，還息得人疑情么。除此外，且作么生會龍牙意）』問：『如何是祖師西來意（Bodhidharma's intention in coming from the West）？』師父說：『等待石烏龜開口說話，就告訴你。』說：『石烏龜說話了。』師父說：『告訴你什麼？』問：『無』
【English Translation】 English version: How can one understand the principle of the Patriarch's intention? Fifth Patriarch Jie said, 'The Patriarch's Tushita star is upon his head.' He also said, 'Why is the abbot's face so long?' Xue Douxian said, 'Linji and Cuiwei only know how to release, but not how to收回 (shōu huí, draw back).' If I were Longya at that time, I would have waited for him to ask for a futon and meditation board, and then I would have grabbed it and thrown it at his chest. Cuiyan Zhi said, 'It was like this in the beginning, but do today's monks still have blood under their skin?' Weishan Zhe said, 'Cuiwei and Linji can be said to be masters of their own accord. Longya and others are just searching for wind in the grass, using it as a reference for future generations.' He also cited the place where the monk asked after becoming the abbot, and then said, 'Longya looks before and after, responding to the illness with joy. But Dawei is not like that. Waiting for him to ask whether the two venerable monks of that year were clear or not, he would strike him on the back. Not only supporting Cuiwei and Linji, but also not failing him for coming to ask.' Shimen Cong said, 'It's okay if no one is pressing Longya, but once he is pressed by a monk, he will lose an eye.' Zhaojue Qin said, 'This monk's Chan practice is reckless, and his learning is muddled. Although he looks before and after, he is still hiding his body and revealing his shadow. Since there is no Bodhidharma's intention in coming from the West, what is the use of understanding it? If you can discern it here, this mountain monk will give you a staff. If you can't discern it, I'll pierce your nostrils together.' The master also cited Deshan's saying about his head falling to the ground, and therefore reflected on himself, and then stopped at Dongshan. He followed the crowd to practice Chan and ask for instruction. One day he asked, 'What is Bodhidharma's intention in coming from the West?' Dongshan said, 'Wait for the Dong River to flow backwards, and then I will tell you.' The master then realized the meaning of it, and served diligently for eight years. He asked, 'How to exert effort in the twelve periods of the day?' The master said, 'It's like a person without hands wanting to practice boxing.' He asked, 'How can one suddenly stop after running around all day?' The master said, 'It's like a filial son losing his parents. (Dongchan Qi said: The crowd said, like losing parents, there is leisure, so will, but also rest people doubt? In addition to this, and how to will Longya meaning)' He asked, 'What is Bodhidharma's intention in coming from the West?' The master said, 'Wait for the stone turtle to speak, and then I will tell you.' He said, 'The stone turtle has spoken.' The master said, 'What did it tell you?' He asked, 'Nothing.'
邊身菩薩。為甚麼不見如來頂相。師曰。汝道如來還有頂相么○問大庾嶺頭。提不起時如何。師曰。六祖為甚麼將得去○問維摩掌擎世界。未審維摩向甚麼處立。師曰。道者汝道。維摩掌擎世界○問如何是西來意。師曰。此一問最苦○問如何是無事沙門。師曰。若是沙門。不得無事。曰為甚麼不得無事。師曰。覓一個也難得○報慈嶼。贊師真曰。日出連山。月圓當戶。不是無身。不欲全露。師一日在帳中坐。僧問。不是無身。不欲全露。請師全露。師撥開帳子曰。還見么。曰不見。師曰。不將眼來(報慈嶼聞云。龍牙祇道得一半 法眼益別云。飽叢林)。
華嚴休靜禪師(洞山價法嗣)
京兆華嚴寺休靜禪師。在洛浦作維那時。一日白槌普請曰。上間般柴。下間鋤地。第一座問。聖僧作甚麼。師曰。當堂不正坐。不赴兩頭機(泐潭準云。也好個訊息。華嚴和尚。雖解臨時對答。應用不識其宜。只解順水撐船。不解逆風把拖。當時若是準上座。即不然。才見首座云。聖僧作么生。便打一槌云。大眾普請罷。首座當出院。謹白諸禪德。且道因什麼如此。不見道。一朝權在手。看取令行時 昭覺勤云。珠鉆九曲。休靜可謂神功玉解連環。山僧更資一路。或有問聖僧作個甚麼。只對他道。廓如明鏡當堂照。不動形
【現代漢語翻譯】 現代漢語譯本 邊身菩薩（Bianshen Pusa，指證悟到某種程度但尚未完全成佛的菩薩）。為什麼看不見如來（Rulai，佛的稱號）的頂相（dingxiang，佛頂上的特殊標誌）？ 師父說：『你說如來還有頂相嗎？』 問：在大庾嶺（Dayu Ling，山名）頭，提不起的時候該怎麼辦？ 師父說：『六祖（Liuzu，禪宗六祖慧能）為什麼能拿走？』 問：維摩（Weimo，佛教居士，以智慧著稱）掌擎世界，請問維摩站在什麼地方？ 師父說：『道者（Daozhe，修行人），你說維摩掌擎世界。』 問：如何是西來意（Xilaiyi，達摩祖師從西方來到中國的禪宗真意）？ 師父說：『這一問最難回答。』 問：如何是無事沙門（Wushi Shamen，指清閑無事的出家人）？ 師父說：『如果是沙門（Shamen，出家人），就不能無事。』 問：為什麼不能無事？ 師父說：『找一個也難得。』 報慈嶼（Baochiyu，人名）讚揚師父的真像說：『日出連山，月圓當戶，不是無身，不欲全露。』 師父有一天在帳中坐著，僧人問：『不是無身，不欲全露，請師父全露。』 師父撥開帳子說：『還見嗎？』 僧人說：『不見。』 師父說：『不將眼來。』（報慈嶼聽了說：龍牙（Longya，人名）只說對了一半。法眼益（Fayan Yi，人名）另外說：飽叢林。）
華嚴休靜禪師（Huayan Xiujing Chanshi，禪師名）（洞山價（Dongshan Jia，人名）法嗣）
京兆華嚴寺（Jingzhao Huayan Si，寺廟名）休靜禪師，在洛浦（Luopu，地名）做維那時，有一天敲槌普請說：『上間搬柴，下間鋤地。』 第一座問：『聖僧（Shengzeng，指寺院僧眾）做什麼？』 師父說：『當堂不正坐，不赴兩頭機。』（泐潭準（Letan Zhun，人名）說：也好個訊息。華嚴和尚，雖解臨時對答，應用不識其宜，只解順水撐船，不解逆風把拖。當時若是準上座，即不然。才見首座云，聖僧作么生，便打一槌云，大眾普請罷，首座當出院。謹白諸禪德，且道因什麼如此，不見道，一朝權在手，看取令行時。昭覺勤（Zhaojue Qin，人名）說：珠鉆九曲，休靜可謂神功玉解連環，山僧更資一路，或有問聖僧作個甚麼，只對他道，廓如明鏡當堂照，不動形。）
【English Translation】 English version Bianshen Bodhisattva (Bianshen Pusa, a Bodhisattva who has attained a certain level of enlightenment but is not yet fully enlightened). Why can't you see the Ushnisha (dingxiang, the special mark on the crown of the Buddha's head) of the Tathagata (Rulai, an epithet of the Buddha)? The master said, 'Do you say the Tathagata still has an Ushnisha?' Question: At the top of Dayu Mountain (Dayu Ling, name of a mountain), what should be done when one cannot lift it? The master said, 'Why was the Sixth Patriarch (Liuzu, Huineng, the Sixth Patriarch of Zen Buddhism) able to take it away?' Question: Vimalakirti (Weimo, a Buddhist layman known for his wisdom) holds up the world in his palm. May I ask where Vimalakirti is standing? The master said, 'Practitioner (Daozhe, a person who cultivates the Way), you tell me, Vimalakirti holds up the world in his palm.' Question: What is the meaning of the Bodhidharma's (Xilaiyi, the true meaning of Zen Buddhism when Bodhidharma came from the West)? The master said, 'This question is the most difficult to answer.' Question: What is a Shramana (Wushi Shamen, a Buddhist monk) with nothing to do? The master said, 'If he is a Shramana (Shamen, a Buddhist monk), he cannot be without anything to do.' Question: Why can't he be without anything to do? The master said, 'It is difficult to find even one.' Baochiyu (Baochiyu, a person's name) praised the master's portrait, saying, 'The sun rises over the mountains, the moon is round at the door, it is not that there is no body, but it is not desired to be fully revealed.' One day, the master was sitting in a tent, and a monk asked, 'It is not that there is no body, but it is not desired to be fully revealed. Please, master, fully reveal it.' The master opened the tent and said, 'Can you see it?' The monk said, 'I cannot see it.' The master said, 'You did not bring your eyes.' (Baochiyu heard this and said: Longya (Longya, a person's name) only said half of it correctly. Fayan Yi (Fayan Yi, a person's name) added: 'A full forest.')
Zen Master Huayan Xiujing (Huayan Xiujing Chanshi, name of a Zen master) (Successor of Dongshan Jia (Dongshan Jia, a person's name))
Zen Master Xiujing of Huayan Temple (Jingzhao Huayan Si, name of a temple) in Jingzhao, when he was a supervisor in Luopu (Luopu, place name), one day struck the gavel and announced, 'Those above carry firewood, those below hoe the ground.' The first seat asked, 'What are the Sangha (Shengzeng, referring to the monastic community) doing?' The master said, 'Sitting improperly in the hall, not attending to both ends.' (Letan Zhun (Letan Zhun, a person's name) said: 'A good message indeed. Zen Master Huayan, although he knows how to answer on the spot, he does not know the appropriateness of the application. He only knows how to row with the current, not how to pull against the wind. If it were the Venerable Zhun at that time, it would not be so. As soon as he saw the first seat say, "What are the Sangha doing?", he would strike the gavel and say, "The general labor is over, the first seat should leave the monastery." I respectfully inform all Zen practitioners, and ask why this is so. Do you not see that, once the power is in hand, see when the order is carried out?" Zhaojue Qin (Zhaojue Qin, a person's name) said: "Drilling pearls through nine curves, Xiujing can be said to have divine skill in unraveling the links, this mountain monk further contributes a path, if someone asks what the Sangha are doing, just tell him, 'Vast like a bright mirror shining in the hall, without moving the form.'")
聲應萬緣)○師問洞山。學人無個理路。未免情識運為。洞山曰。汝還見有理路也無。師曰。見無理路。洞山曰。甚處得情識來。師曰。學人實問。洞山曰。恁么則直須向萬里無寸草處去。師曰。萬里無寸草處。還許某甲去也無。洞山曰。直須恁么去○師般柴次。洞山把住曰。狹路相逢時如何。師曰。反側反側。洞山曰。汝記吾言。向南住。有一千人。向北住。止三百而已。初住福州東山之華嚴。眾滿一千。未幾屬後唐莊宗徴入輦下。大闡玄風。其徒果止三百○莊宗問。祖意教意。是同是別。師曰。探盡龍宮藏。眾義不能詮○問大悟底人。為甚麼卻迷。師曰。破鏡不重照。落花難上枝○問大軍設天王齋求勝。賊軍亦設天王齋求勝。未審天王赴阿誰愿。師曰。天垂雨露。不揀榮枯○莊宗請入內齋。見大師大德總看經。唯師與徒眾不看經。帝問。師為甚麼不看經。師曰。道泰不傳天子令。時清休唱太平歌。帝曰。師一人即得。徒眾為甚麼也不看經。師曰。師子窟中無異獸。像王行處絕狐蹤。帝曰。大師大德。為甚麼總看經。師曰。水母元無眼。求食須賴鰕。帝曰。既是後生。為甚麼卻稱長老。師曰。三歲國家龍鳳子。百年殿下老朝臣。
北院通禪師(洞山價法嗣)
益州北院通禪師。初參夾山。問曰。目前無
【現代漢語翻譯】 現代漢語譯本： （聲應萬緣）○ 仰山慧寂禪師問洞山良價禪師：『學人沒有一個道理可以遵循，難免會用情識來運作。』洞山禪師說：『你還見到有道理可以遵循嗎？』仰山禪師說：『見到沒有道理可以遵循。』洞山禪師說：『那從哪裡來的情識呢？』仰山禪師說：『學人是真心發問。』洞山禪師說：『既然這樣，你就必須向萬里無寸草的地方去。』仰山禪師說：『萬里無寸草的地方，還允許我前往嗎？』洞山禪師說：『就必須這樣去。』○ 仰山禪師在劈柴的時候，洞山禪師抓住他說：『狹路相逢時該怎麼辦？』仰山禪師說：『反側反側。』洞山禪師說：『你要記住我的話，向南邊住，會有一千人；向北邊住，只有三百人而已。』仰山禪師最初住在福州東山的華嚴寺，僧眾滿一千人。沒過多久，後唐莊宗（923-926）徵召他入宮，大肆宣揚玄風，他的徒弟果然只有三百人。○ 莊宗問：『祖師的意旨和佛教的教義，是相同還是不同？』仰山禪師說：『即使探盡龍宮的寶藏，也無法完全詮釋。』○ 有人問：『大徹大悟的人，為什麼還會迷惑？』仰山禪師說：『破鏡無法重照，落花難以回到枝頭。』○ 有人問：『大軍設天王齋求勝，賊軍也設天王齋求勝，不知道天王會應允誰的願望？』仰山禪師說：『天降雨露，不會選擇是茂盛還是枯萎。』○ 莊宗請仰山禪師入內宮齋戒，看到大師大德都在看經，只有仰山禪師和他的徒眾不看經。莊宗問：『禪師為什麼不看經？』仰山禪師說：『太平盛世不傳天子的命令，時局清明就停止歌唱太平歌。』莊宗說：『禪師一個人可以這樣，徒眾為什麼也不看經？』仰山禪師說：『獅子窟中沒有其他的野獸，像王行走的地方沒有狐貍的軌跡。』莊宗說：『大師大德，為什麼都在看經？』仰山禪師說：『水母原本沒有眼睛，求食必須依賴小蝦。』莊宗說：『既然是後生晚輩，為什麼卻被稱為長老？』仰山禪師說：『三歲的孩子是國家的龍鳳之子，百年的老臣是殿下的老朝臣。』
北院通禪師（洞山良價禪師的法嗣）
益州北院通禪師，最初參訪夾山善會禪師，問道：『目前沒有……』
【English Translation】 English version: (Responding to myriad conditions) ○ Master Yangshan asked Dongshan: 'As a student, I have no principle to follow, and inevitably use emotions and knowledge to operate.' Dongshan said: 'Do you still see any principle to follow?' Yangshan said: 'I see no principle to follow.' Dongshan said: 'Then where does emotion and knowledge come from?' Yangshan said: 'I am asking sincerely.' Dongshan said: 'In that case, you must go to a place where there is not an inch of grass for ten thousand miles.' Yangshan said: 'Is it permissible for me to go to a place where there is not an inch of grass for ten thousand miles?' Dongshan said: 'You must go like that.' ○ Once, when Yangshan was chopping firewood, Dongshan grabbed him and said: 'What do you do when you meet on a narrow road?' Yangshan said: 'Turning back and forth, turning back and forth.' Dongshan said: 'Remember my words. If you live to the south, there will be a thousand people; if you live to the north, there will only be three hundred.' Yangshan initially lived at Huayan Temple on Dongshan in Fuzhou, and the community was full of a thousand people. Before long, Emperor Zhuangzong of the Later Tang Dynasty (923-926) summoned him to the palace and vigorously promoted the profound teachings, and his disciples were indeed only three hundred. ○ Emperor Zhuangzong asked: 'Are the meaning of the Patriarch and the meaning of the teachings the same or different?' Yangshan said: 'Even if you explore all the treasures of the Dragon Palace, you cannot fully explain them.' ○ Someone asked: 'Why are those who have great enlightenment still confused?' Yangshan said: 'A broken mirror cannot be reflected again, and fallen flowers are difficult to return to the branches.' ○ Someone asked: 'The army sets up a Heavenly King's feast to seek victory, and the rebel army also sets up a Heavenly King's feast to seek victory. I don't know whose wish the Heavenly King will grant?' Yangshan said: 'Heaven sends rain and dew, not choosing whether it is lush or withered.' ○ Emperor Zhuangzong invited Yangshan to enter the inner palace for fasting and saw that the great masters and virtuous ones were all reading scriptures, but only Yangshan and his disciples were not reading scriptures. Emperor Zhuangzong asked: 'Why doesn't the Master read scriptures?' Yangshan said: 'In a prosperous age, the emperor's orders are not transmitted; when the times are clear, stop singing songs of peace.' Emperor Zhuangzong said: 'It is okay for the Master alone, but why don't the disciples read scriptures either?' Yangshan said: 'There are no different beasts in the lion's den, and no traces of foxes where the elephant king walks.' Emperor Zhuangzong said: 'Why are the great masters and virtuous ones all reading scriptures?' Yangshan said: 'The jellyfish originally has no eyes, and must rely on shrimp for food.' Emperor Zhuangzong said: 'Since you are a junior, why are you called an elder?' Yangshan said: 'A three-year-old child is the dragon and phoenix child of the country, and a hundred-year-old minister is the old courtier of the palace.'
Chan Master Beiyuan Tong (Dharma heir of Dongshan Liangjie)
Chan Master Beiyuan Tong of Yizhou first visited Chan Master Jiashan, and asked: 'At present, there is no...'
法。意在目前。不是目前法。非耳目之所到。豈不是和尚語。夾山曰是。師乃掀倒禪床。叉手而立。夾山起來。打一拄杖。師便下去。(法眼益云。是他掀倒禪床。何不便去。須待他打一棒了去。意在甚麼處)次參洞山。洞山上堂曰。坐斷主人公。不落第二見。師出衆曰。須知有一人不合伴。洞山曰。猶是第二見。師便掀倒師床。洞山曰。老兄作么生。師曰。待某甲舌頭爛。即向和尚道。后辭洞山擬入嶺。洞山曰。善為。飛猿嶺峻好看。師良久。洞山召通阇黎。師應諾。洞山曰。何不入嶺去。師因有省。更不入嶺。
洞山道全禪師(洞山價法嗣)
洞山道全禪師。問先洞山。如何是出離之要。洞山曰。阇黎足下煙生。師當下契悟。更不他游。云居進語曰。終不敢孤負和尚足下煙生。洞山曰。步步玄者。即是功到。暨洞山圓寂。眾請踵跡住持。
京兆蜆子和尚(洞山價法嗣)
京兆府蜆子和尚。不知何許人也。事蹟頗異。居無定所。自印心於洞山。混俗閩川。不畜道具。不循律儀。冬夏唯披一衲。逐日沿江岸。采掇鰕蜆。以充其腹。暮即宿東山白馬廟紙錢中。居民目為蜆子和尚。華嚴靜禪師聞之。欲決真假。先潛入紙錢中。深夜師歸。靜把住曰。如何是祖師西來意。師遽答曰。神前酒檯盤。靜
【現代漢語翻譯】 現代漢語譯本： 法。（意在目前。）不是目前法。非耳目之所到。豈不是和尚語？夾山（人名，禪宗大師）曰：是。師乃掀倒禪床，叉手而立。夾山起來，打一拄杖。師便下去。（法眼益云：是他掀倒禪床，何不便去？須待他打一棒了去。意在甚麼處？）次參洞山（人名，禪宗大師）。洞山上堂曰：坐斷主人公，不落第二見。師出衆曰：須知有一人不合伴。洞山曰：猶是第二見。師便掀倒師床。洞山曰：老兄作么生？師曰：待某甲舌頭爛，即向和尚道。后辭洞山擬入嶺。洞山曰：善為。飛猿嶺峻好看。師良久。洞山召通阇黎（梵語，意為學僧）。師應諾。洞山曰：何不入嶺去？師因有省，更不入嶺。
洞山道全禪師（洞山價（人名，禪宗大師）法嗣）
洞山道全禪師。問先洞山：如何是出離之要？洞山曰：阇黎足下煙生。師當下契悟，更不他游。云居進語曰：終不敢孤負和尚足下煙生。洞山曰：步步玄者，即是功到。暨洞山圓寂，眾請踵跡住持。
京兆蜆子和尚（洞山價法嗣）
京兆府蜆子和尚。不知何許人也。事蹟頗異。居無定所。自印心於洞山，混俗閩川。不畜道具，不循律儀。冬夏唯披一衲。逐日沿江岸，采掇鰕蜆，以充其腹。暮即宿東山白馬廟紙錢中。居民目為蜆子和尚。華嚴靜禪師聞之，欲決真假。先潛入紙錢中。深夜師歸，靜把住曰：如何是祖師西來意？師遽答曰：神前酒檯盤。靜
【English Translation】 English version: Dharma. (The meaning lies in the present.) It is not the Dharma of the present. It is beyond what the ears and eyes can reach. Isn't this the language of a monk? Jiashan (name of a person, a Zen master) said: It is. The master then overturned the Zen bed, crossed his hands, and stood there. Jiashan got up and struck him with a staff. The master then went down. (Fayan Yi said: He overturned the Zen bed, why didn't he just leave? Why did he have to wait for a beating before leaving? What was the meaning behind it?) Next, he visited Dongshan (name of a person, a Zen master). Dongshan said in his lecture: Sitting firmly as the master, not falling into secondary views. The master came out from the crowd and said: You must know that there is one person who does not belong with the group. Dongshan said: That is still a secondary view. The master then overturned the master's bed. Dongshan said: What are you doing, brother? The master said: When my tongue rots, I will tell the monk. Later, he bid farewell to Dongshan, intending to enter the mountain range. Dongshan said: Be careful. Feiyuan Ridge is beautiful. The master remained silent for a long time. Dongshan called Tong Sheli (Sanskrit, meaning a student monk). The master responded. Dongshan said: Why not enter the mountain range? The master had an awakening and did not enter the mountain range.
Zen Master Dongshan Daoquan (Dharma successor of Dongshan Jia (name of a person, a Zen master))
Zen Master Dongshan Daoquan asked the former Dongshan: What is the essence of liberation? Dongshan said: Smoke rises beneath the feet of the Sheli. The master immediately understood and did not travel elsewhere. Yunju said: I would never dare to betray the smoke rising beneath the feet of the monk. Dongshan said: Each step is profound, that is the achievement. When Dongshan passed away, the assembly requested him to follow in his footsteps and take over the abbotship.
Monk Xianzi of Jingzhao (Dharma successor of Dongshan Jia)
Monk Xianzi of Jingzhao Prefecture. It is not known where he came from. His deeds were quite unusual. He had no fixed abode. Having sealed his mind with Dongshan, he mingled with the common people in Minchuan. He did not possess any tools or follow the rules of conduct. He only wore a single robe in winter and summer. Every day, he went along the riverbank, collecting shrimp and shellfish to fill his belly. In the evening, he slept in the paper money at the Baima Temple in Dongshan. The residents called him Monk Xianzi. Zen Master Huayan Jing heard of him and wanted to determine whether he was genuine. He first sneaked into the paper money. Late at night, the master returned, and Jing grabbed him and said: What is the meaning of the Patriarch's coming from the West? The master immediately replied: The wine tray in front of the gods. Jing
放手曰。不虛與我同根生。
幽棲道幽禪師(洞山價法嗣)
臺州幽棲道幽禪師。鏡清問。如何是少父。師曰。無標的。曰無標的。以為少父邪。師曰。有甚麼過。曰祇如少父作么生。師曰。道者是甚麼心行。
越州乾峰和尚(洞山價法嗣)
越州乾峰和尚。上堂。法身有三種病二種光。須是一一透得。始解歸家穩坐。須知更有向上一竅在。雲門出問。庵內人。為甚麼不知庵外事。師呵呵大笑。雲門曰。猶是學人疑處。師曰。子是甚麼心行。雲門曰。也要和尚相委。師曰。直須與么始解穩坐。雲門應喏喏(雪竇顯云。若明得褒貶句。未必善因而招惡果 昭覺勤云。動弦別曲。問一知十。手搦手抬。以膠投漆。庵內不見庵外。無孔鐵錘不會。人生相識貴知音。水入水兮金博金 溈山果云。乾峰平地生堆。韶陽因風起浪。然雖合水和泥。千古叢林榜樣既是合水和泥。為甚麼是叢林榜樣。不入洪波里。爭見弄潮人 天童覺云。坐著病在膏肓。用著光不透脫。直饒縱橫十字。圓轉一機。也未知有向上一竅在。還得穩坐地么。到頭霜夜月。任運落前溪)○上堂。舉一不得舉二。放過一著。落在第二。雲門出衆曰。昨日有人。從天臺來。卻往徑山去。師曰。典座來日不得普請。便下座(雪竇顯云。諸德。
【現代漢語翻譯】 現代漢語譯本： 放手說：『不虛（指真實不虛妄）與我同根生。』
幽棲道幽禪師（洞山價（807-869）法嗣）
臺州幽棲道幽禪師。鏡清問：『如何是少父？』師說：『無標的。』（沒有明確的標誌）鏡清說：『沒有明確的標誌，就認為是少父嗎？』師說：『有什麼過錯？』鏡清說：『那麼少父是怎樣的？』師說：『道者是什麼心行？』
越州乾峰和尚（洞山價（807-869）法嗣）
越州乾峰和尚。上堂說法：『法身有三種病，兩種光。必須一一透徹理解，才能安穩地歸家安坐。須知還有向上的一竅在。』雲門（雲門文偃，864-949）出來問：『庵內人，為什麼不知庵外事？』師呵呵大笑。雲門說：『還是學人疑惑的地方。』師說：『你是什麼心行？』雲門說：『也要和尚您來告訴我。』師說：『必須這樣才能安穩地坐著。』雲門應聲說『喏喏』。（雪竇顯（986-1039）說：『如果明白褒貶的含義，未必善因而招致惡果。』昭覺勤（1063-1135）說：『動弦別曲，問一知十，手把手教，以膠投漆。庵內不見庵外，無孔鐵錘不會。人生相識貴知音，水入水兮金博金。』溈山果說：『乾峰平地生堆，韶陽因風起浪。雖然合水和泥，千古叢林榜樣。既是合水和泥，為什麼是叢林榜樣？不入洪波里，爭見弄潮人。』天童覺（1091-1157）說：『坐著病在膏肓，用著光不透脫。縱然縱橫交錯，圓轉自如，也未必知道有向上的一竅在。還能安穩地坐著嗎？到頭霜夜月，任運落前溪。』）上堂說法：『舉一不能舉二，放過一著，落在第二。』雲門出衆說：『昨日有人，從天臺來，卻往徑山去。』師說：『典座來日不得普請。』便下座。（雪竇顯（986-1039）說：『諸位，』
【English Translation】 English version: Fang Shou said: 'Buxu (referring to truthfulness and non-falsity) and I are born from the same root.'
Chan Master Daoyou of Youqi Hermitage (Successor of Dongshan Liangjie (807-869))
Chan Master Daoyou of Youqi Hermitage in Taizhou. Jingqing asked: 'What is the Shaofu?' The Master said: 'No target.' Jingqing said: 'No target, is that considered Shaofu?' The Master said: 'What fault is there?' Jingqing said: 'Then how does Shaofu act?' The Master said: 'What is the mind practice of the Dao practitioner?'
Monk Qianfeng of Yuezhou (Successor of Dongshan Liangjie (807-869))
Monk Qianfeng of Yuezhou. Ascending the hall to preach: 'The Dharmakaya has three kinds of sickness and two kinds of light. One must thoroughly understand them one by one to be able to return home and sit peacefully. One must know that there is still an upward aperture.' Yunmen (Yunmen Wenyan, 864-949) came out and asked: 'Why does the person inside the hermitage not know the affairs outside the hermitage?' The Master laughed heartily. Yunmen said: 'It is still the place of doubt for the student.' The Master said: 'What is your mind practice?' Yunmen said: 'I also want the Abbot to tell me.' The Master said: 'Only in this way can one sit peacefully.' Yunmen responded 'Yes, yes.' (Xuedou Xian (986-1039) said: 'If one understands the meaning of praise and blame, it is not necessarily that good causes lead to bad results.' Zhaojue Qin (1063-1135) said: 'Moving the string creates a different tune, ask one and know ten, hand in hand teaching, like glue thrown into lacquer. The inside of the hermitage does not see the outside, a seamless iron hammer does not understand. In life, knowing someone who understands you is precious, water enters water, gold gambles gold.' Weishan Guo said: 'Qianfeng creates a pile on flat ground, Shaoyang stirs up waves with the wind. Although mixing water and mud, it is a model for ancient monasteries. Since it is mixing water and mud, why is it a model for monasteries? If you don't enter the vast waves, how can you see the wave riders?' Tiantong Jue (1091-1157) said: 'Sitting, the sickness is in the bone marrow, using, the light is not thorough. Even if it is crisscrossing, turning freely, one may not know that there is an upward aperture. Can one still sit peacefully? In the end, the frosty night moon falls into the stream ahead according to fate.') Ascending the hall to preach: 'Mention one and cannot mention two, let go of one move and fall into the second.' Yunmen came out from the crowd and said: 'Yesterday someone came from Tiantai and went to Jingshan instead.' The Master said: 'The cook must not do general labor tomorrow.' Then he descended from the seat. (Xuedou Xian (986-1039) said: 'Everyone,'
雲門老。只解一手抬。不能一手搦。還有共相著力底么。試露爪牙看 云居元云。此語眾中商量甚多。會者極少。乾峰夢裡閤眼跳黃河。覺來身在床上。雲門醉后扶人倒上樹。醒來只在座中。二人打作一團。至今分疏不下。若人知得落處。許你解空第一 溈山喆云。乾峰善唱。雲門善拍。唱拍相隨。風清古格。還有知音者么。一堂風冷淡。千古意分明 徑山杲云。乾峰洗面摸著鼻。雲門吃飯咬著砂。二人驀地相逢著。元來卻是舊怨家。雖然如是。只許老胡知。不許老胡會。又云。彼此揚家醜。賴遇無傍觀者 育王光云。眼親手辯。彼此作家。檢點將來。猶欠一著。在鴻福即不然。舉一不得舉二放過一著。落在第二。忽有人出。劈脊便打。何故。擊碎髑髏訊息盡。從教大地黑漫漫 天奇瑞雲。雖然片云顧月。就里光灼乾坤。所以明眼人前三尺暗。誠不虛也。休夸霹靂鍧空。到底絲毫不露。也是雉雞藏山。鉆頭不顧尾。山僧既乃剖判。爭肯輕存曲直。豈不見道。擒縱在我。殺活非他 笑巖寶云。拾得酒酣。寒山醉倒。相扶相攙。和泥臥草。天明攜手出松門。直至如今無處討)○問十方薄伽梵。一路涅槃門。未審路頭在甚麼處。師以拄杖畫曰。在這裡。(僧后請益雲門偃。雲門拈起扇子云。扇子𨁝跳。上三十三天。筑著帝釋
【現代漢語翻譯】 現代漢語譯本 雲門（雲門文偃禪師）說。只懂得一手抬起，卻不能一手按下。還有共同出力的地方嗎？試試露出爪牙看看。 云居元禪師說：『這句話眾僧討論很多，但領會的人極少。乾峰（乾峰義玄禪師）夢裡閉著眼睛跳黃河，醒來卻身在床上。雲門（雲門文偃禪師）醉后扶人倒上樹，醒來卻只在座中。』二人打成一團，至今無法分辨清楚。若有人知道落腳之處，就允許你解空第一。 溈山喆禪師說：『乾峰（乾峰義玄禪師）善於唱，雲門（雲門文偃禪師）善於拍。唱拍相隨，風格清新古樸。還有知音的人嗎？』一堂風冷淡，千古意分明。 徑山杲禪師說：『乾峰（乾峰義玄禪師）洗臉摸著鼻子，雲門（雲門文偃禪師）吃飯咬著砂子。二人忽然相逢，原來卻是舊時的冤家。』雖然如此，只允許老胡（指達摩祖師）知道，不允許老胡（指達摩祖師）領會。又說：『彼此揭揚家醜，幸好沒有旁觀者。』 育王光禪師說：『眼親手辯，彼此都是行家。』檢查起來，還欠缺一著。在鴻福禪師看來就不是這樣，舉一不能舉二，放過一著，就落在第二。忽然有人出來，劈頭蓋臉就是一打。為什麼？擊碎髑髏（dú lóu，頭蓋骨）訊息盡，從教大地黑漫漫。 天奇瑞禪師說：『雖然片云顧月，裡面卻光芒照耀乾坤。所以明眼人面前三尺暗，實在不虛假。』休要誇耀霹靂鍧（hōng，雷聲）空，到底絲毫不露。也像是雉雞藏在山裡，鉆頭不顧尾。山僧既然已經剖判，怎肯輕易存留曲直。豈不見道：『擒縱在我，殺活非他。』 笑巖寶禪師說：『拾得酒喝得高興，寒山醉倒了，互相攙扶，和泥臥草。天亮攜手走出松門，直到如今無處可尋。』 問：『十方薄伽梵（bó qié fàn，佛的稱號，意為世尊），通往涅槃（niè pán，佛教最高境界，意為寂滅）的門只有一條路。』請問路頭在什麼地方？師父用拄杖畫了一下說：『就在這裡。』 僧人後來請教雲門偃禪師，雲門（雲門文偃禪師）拿起扇子說：『扇子𨁝（yù）跳，上三十三天（佛教用語，指欲界六天、色界十八天、無色界四天，總稱三十三天），筑著帝釋（dì shì，佛教護法神）。』
【English Translation】 English version Yunmen (Zen Master Yunmen Wenyan) said: 'Only knowing how to lift one hand, but not how to press down with one hand. Is there still a place for working together? Try showing your claws and teeth.' Zen Master Yunju Yuan said: 'This sentence has been discussed a lot among the monks, but very few understand it. Qianfeng (Zen Master Qianfeng Yixuan) jumped into the Yellow River with his eyes closed in a dream, but woke up in bed. Yunmen (Zen Master Yunmen Wenyan) helped someone fall onto a tree after getting drunk, but woke up only in the seat.' The two fought into a團, and still cannot be distinguished clearly. If someone knows where to land, then you are allowed to be the first in understanding emptiness. Zen Master Weishan Zhe said: 'Qianfeng (Zen Master Qianfeng Yixuan) is good at singing, and Yunmen (Zen Master Yunmen Wenyan) is good at clapping. Singing and clapping follow each other, the style is fresh and ancient. Are there any connoisseurs?' The hall is cold and indifferent, and the meaning of the ages is clear. Zen Master Jingshan Gao said: 'Qianfeng (Zen Master Qianfeng Yixuan) touches his nose while washing his face, and Yunmen (Zen Master Yunmen Wenyan) bites sand while eating. The two suddenly meet, and it turns out they are old enemies.' Even so, only Old Hu (referring to Bodhidharma) is allowed to know, and Old Hu (referring to Bodhidharma) is not allowed to understand. He also said: 'They expose each other's family scandals, fortunately there are no bystanders.' Zen Master Yuwang Guang said: 'Eyes and hands argue closely, and both are experts.' Upon inspection, one move is still missing. In the eyes of Zen Master Hongfu, it is not like this, raising one cannot raise two, letting go of one move, and falling into the second. Suddenly someone comes out and slaps you in the face. Why? Shatter the skull (dú lóu, skull), the news is exhausted, and let the earth be dark and boundless. Zen Master Tianqi Rui said: 'Although a piece of cloud looks after the moon, inside it shines brightly on the universe. Therefore, it is not false that it is dark three feet in front of the eyes of a discerning person.' Do not boast about the thunderous roar in the sky, after all, it does not reveal the slightest bit. It is also like a pheasant hiding in the mountains, drilling its head without looking at its tail. Since the mountain monk has already dissected it, how can he easily preserve right and wrong. Haven't you seen the saying: 'Seizing and releasing are up to me, killing and saving are not up to others.' Zen Master Xiaoyan Bao said: 'Shi De drank happily, Han Shan got drunk, supporting each other, lying in the mud and grass. At dawn, they walked hand in hand out of the pine gate, and until now there is nowhere to find them.' Asked: 'The ten directions of Bhagavan (bó qié fàn, the title of the Buddha, meaning World Honored One), there is only one path to Nirvana (niè pán, the highest state of Buddhism, meaning extinction).』 May I ask where the beginning of the road is? The master drew with his staff and said: 'It's right here.' Later, the monk asked Zen Master Yunmen Yan for advice, and Yunmen (Zen Master Yunmen Wenyan) picked up the fan and said: 'The fan jumps up to the thirty-three heavens (Buddhist term, referring to the six heavens of the desire realm, the eighteen heavens of the form realm, and the four heavens of the formless realm, collectively called the thirty-three heavens), hitting Indra (dì shì, Buddhist protector god).'
鼻孔。東海鯉魚打一棒。雨似盆傾。會么 雪竇顯代僧便喝。又有僧請益長慶。長慶雲。問取堂中第二座。雪竇代僧云錯。尋有僧問雪竇。雪竇云。墮坑落塹。又自代云。作賊人心虛 黃龍南云。乾峰一期指路。曲為初機。雲門乃通其變。故使後人不倦 大溈秀云。今古盡道。乾峰安居祖師之堂。開後人之徑路。殊不知。乾峰老漢。被這僧一問。直得手忙腳亂。諸德且道。譊訛在甚處。良久云。不在水兮不在山。只在人心返覆間 南華昺云。乾峰曲盡慈悲。當機提掇。雲門巧開方便。覿面發機。直得枯木生華。冷灰騰焰。且道。東海鯉魚打一棒。雨似盆傾。明什麼邊事。因風吹火。用力不多 溈山泰云。把定乾坤眼。綿綿不漏絲毫。遊戲諸塵中的的。全彰妙用。穩密處三界顯露。孤危處八面坦平。須彌山上走馬。日本國里藏身。即不問你。且道。路頭在什麼處。或若總道在這裡。我也知你在鬼窟里作活計 徑山琰云。唱愈高和愈峻。還他二老。若是十方薄伽梵。一路涅槃門。總未踏著在 靈隱岳雲。乾峰也是釘樁搖櫓)。
欽山文𨗉禪師(洞山價法嗣)
澧州欽山文𨗉禪師。福州人也。少依杭州大慈山寰中禪師受業。時巖頭雪峰在眾。睹師吐論。知是法器。相率遊方。二大士各承德山印記。師雖屢激揚。
【現代漢語翻譯】 現代漢語譯本 鼻孔。東海鯉魚打一棒。雨似盆傾。會么？雪竇顯代僧便喝。又有僧請益長慶。長慶雲：『問取堂中第二座。』雪竇代僧云：『錯。』尋有僧問雪竇。雪竇云：『墮坑落塹。』又自代云：『作賊人心虛。』黃龍慧南說：『乾峰的這一番指點，是爲了初學者方便。雲門則通達了其中的變化，所以後人不會厭倦。』大溈秀說：『現在的人都說，乾峰安居在祖師的禪堂，為後人開闢了道路。卻不知道，乾峰老漢，被這僧人一問，直接手忙腳亂。各位，你們說，問題出在哪裡？』良久說：『不在水啊不在山，只在人心反覆間。』南華昺說：『乾峰用盡慈悲，當機提點。雲門巧妙地開啟方便之門，當面啓發機鋒。直接讓枯木開花，冷灰復燃。那麼，東海鯉魚打一棒，雨似盆傾，說明什麼呢？這是因風吹火，用力不多。』溈山泰說：『把定乾坤的眼，綿綿密密不漏絲毫。遊戲在各種塵世中，的的真真地彰顯妙用。穩密之處三界顯露，孤危之處八面坦平。在須彌山上跑馬，在日本國里藏身。這些暫且不問你。那麼，路頭在哪裡？如果你們都說在這裡，我也知道你們在鬼窟里生活。』徑山琰說：『唱得越高，和得越峻，這才是他們二老。如果是十方諸佛，一路涅槃門，總未曾踏著。』靈隱岳說：『乾峰也是釘樁搖櫓。』
欽山文𨗉禪師(洞山價(含義待補充)法嗣)
澧州欽山文𨗉禪師，福州人。年輕時依杭州大慈山寰中禪師受業。當時巖頭、雪峰也在那裡。看到欽山文𨗉禪師的言論，知道他是可以造就的人才。於是相約一起遊方。巖頭和雪峰二人都繼承了德山的印可。欽山文𨗉禪師雖然多次激勵他們，但
【English Translation】 English version Nostrils. Strike the carp in the Eastern Sea with a stick. Rain pours like a basin. Do you understand? Xue Douxian (雪竇顯) spoke on behalf of the monk and then shouted. Another monk asked Changqing (長慶) for instruction. Changqing said, 'Ask the second seat in the hall.' Xue Douxian, speaking for the monk, said, 'Wrong.' Later, a monk asked Xue Douxian. Xue Douxian said, 'Fallen into a pit.' Then he spoke for himself, saying, 'A thief has a guilty conscience.' Huanglong Huinan (黃龍慧南) said, 'Qianfeng's (乾峰) guidance was for the convenience of beginners. Yunmen (雲門) understood the changes within it, so later generations are not tired of it.' Dawei Xiu (大溈秀) said, 'People today all say that Qianfeng resided in the ancestral hall, opening a path for later generations. But they don't know that the old man Qianfeng was flustered by the monk's question. Everyone, where do you say the problem lies?' After a long silence, he said, 'Not in the water, not in the mountain, only in the fickleness of the human heart.' Nanhua Bing (南華昺) said, 'Qianfeng exhausted his compassion, offering guidance at the opportune moment. Yunmen skillfully opened the door of convenience, directly sparking the opportunity. Directly causing dead trees to bloom and cold ashes to reignite. So, what does striking the carp in the Eastern Sea with a stick, and rain pouring like a basin, signify? It's like adding fuel to the fire, requiring little effort.' Weishan Tai (潙山泰) said, 'Grasping the eye of the universe, meticulously without missing a single detail. Playing in the various worldly realms, truly revealing the wonderful function. In secure places, the three realms are revealed; in precarious places, all eight sides are open and flat. Riding a horse on Mount Sumeru (須彌山), hiding in Japan. I won't ask you about these for now. So, where is the path? If you all say it's here, I also know that you are living in a ghost cave.' Jingshan Yan (徑山琰) said, 'The higher the singing, the steeper the harmony, that's what those two old men are like. If it were the Buddhas of the ten directions, the path to Nirvana, they wouldn't have even stepped on it.' Lingyin Yue (靈隱岳) said, 'Qianfeng is also nailing stakes and rowing oars.'
Chan Master Qinshan Wenji (欽山文𨗉) (Successor of Dongshan Jia (洞山價))
Chan Master Qinshan Wenji of Lizhou (澧州) was from Fuzhou (福州). In his youth, he studied under Chan Master Huanzhong (寰中) of Daci Mountain (大慈山) in Hangzhou (杭州). At that time, Yantou (巖頭) and Xuefeng (雪峰) were also there. Seeing Chan Master Qinshan Wenji's discourse, they knew he was a talent to be cultivated. So they agreed to travel together. Yantou and Xuefeng both inherited Deshan's (德山) seal of approval. Although Chan Master Qinshan Wenji repeatedly encouraged them,
而終然凝滯。一日問德山曰。天王也恁么道。龍潭也恁么道。未審和尚作么生道。德山曰。汝試舉天王龍潭道底看。師擬進語。德山便打。師被打。歸延壽堂曰。是則是。打我太煞。巖頭曰。汝恁么道。他后不得道見德山來。(法眼益別云。是則是。錯打我 雪竇顯云。諸德。欽山置個問端。甚是奇特。爭奈龍頭蛇尾。汝試舉天王龍潭底看。以坐具便摵。大丈夫漢。捋虎鬚。也是本分。他既不能。德山令行一半。令若盡行。雪峯巖頭。總是涅槃堂里漢 翠巖芝云。欽山只顧其前。不顧其後。如今作么生與欽山出氣 五祖戒云。德山只解打死欽山。不會打活欽山 溈山喆云。德山門下。草偃風行。大溈不然。待問未審和尚作么生道。劈脊便打。且道。德山是。大溈是會么。橫按鏌鎁全正令。太平寰宇斬癡頑 天童華云。宗師非具透關眼。有格外機。臨垂手之際。又焉能辨其緇素。只如德山令行一半。雪竇還免得也無。既不能免。當時從德山門下過。也是吃棒底漢。還見德山么。驀拈拄杖。卓一卓。賊是小人)後於洞山言下發解。乃為之嗣。年二十七。止於欽山。對大眾前自省過。舉參洞山時語。洞山問。甚麼處來。師曰。大慈來。曰還見大慈么。師曰見。曰色前見。色后見。師曰。非色前後見。洞山默置。師乃曰。離師
太早。不盡師意(法眼益云。不盡師意。不易承嗣得他)○德山侍者來參。才禮拜。師把住曰。還甘欽山與么也無。侍者曰。某甲卻悔久住德山。今日無言可對。師乃放手曰。一任祇對。侍者撥開胸曰。且聽某通氣一上。師曰。德山門下即得。這裡一點用不著。侍者曰。久聞欽山。不通人情。師曰。累他德山眼目。參堂去○師與巖頭雪峰坐次。洞山行茶來。師乃閉眼。洞山曰。甚麼處去來。曰入定來。洞山曰。定本無門。從何而入○入浴院。見僧踏水輪。僧下問訊。師曰。幸自轆轆地轉。何須恁么。曰不恁么又爭得。師曰。若不恁么。欽山眼堪作甚麼。曰作么生是師眼。師以手作撥眉勢。曰和尚又何得恁么。師曰。是我恁么。你便不恁么。僧無對。師曰。索戰無功。一場氣悶。良久乃問曰。會么。曰不會。師曰。欽山為汝擔取一半○師與巖頭雪峰。過江西。到一茶店喫茶次。師曰。不會轉身通氣者。不得茶吃。巖頭曰。若恁么。我定不得茶吃。雪峰曰。某甲亦然。師曰。這兩個老漢。話頭也不識。巖頭曰。甚處去也。師曰。布袋里老鴉。雖活如死。巖頭退後曰。看看。師曰。奯公且置。存公作么生。雪峰以手畫一圓相。師曰。不得不問。巖頭呵呵曰。太遠生。師曰。有口不得茶吃者多(蔣山勤云。欽山雖解轉身吐氣。
【現代漢語翻譯】 太早了。（法眼益禪師說：『不盡師意，不易承嗣得他。』） 一位德山禪師的侍者前來參拜。剛一禮拜，欽山禪師就抓住他說：『還覺得欽山禪師是這樣嗎？』侍者說：『我後悔在德山禪師那裡待久了，今天無言以對。』欽山禪師於是放開手說：『隨你應對。』侍者撥開胸口說：『且聽我通一口氣。』欽山禪師說：『德山禪師門下可以這樣，我這裡一點都用不著。』侍者說：『久聞欽山禪師不通人情。』欽山禪師說：『連累了德山禪師的眼目。去參堂吧。』 欽山禪師與巖頭禪師、雪峰禪師坐在一起。洞山禪師端茶過來。欽山禪師於是閉上眼睛。洞山禪師說：『去哪裡了？』欽山禪師說：『入定去了。』洞山禪師說：『定本無門，從何而入？』 欽山禪師進入浴院，看見僧人踩水車。僧人下來問訊。欽山禪師說：『幸好它自己轆轆地轉動，何須這樣？』僧人說：『不這樣又怎麼行？』欽山禪師說：『若不這樣，欽山禪師的眼睛能做什麼？』僧人說：『怎麼是禪師的眼睛？』欽山禪師用手作撥眉毛的姿勢。說：『和尚又何必這樣？』欽山禪師說：『是我這樣，你便不這樣。』僧人無言以對。欽山禪師說：『索戰無功，一場氣悶。』良久才問：『會嗎？』僧人說：『不會。』欽山禪師說：『欽山禪師為你承擔一半。』 欽山禪師與巖頭禪師、雪峰禪師，經過江西，到一家茶店喝茶。欽山禪師說：『不會轉身通氣的人，不得茶喝。』巖頭禪師說：『如果這樣，我一定不得茶喝。』雪峰禪師說：『我也是這樣。』欽山禪師說：『這兩個老漢，連話頭也不認識。』巖頭禪師說：『去哪裡了？』欽山禪師說：『布袋里的老鴉，雖活如死。』巖頭禪師退後說：『看看。』欽山禪師說：『奯公且放一邊，存公怎麼樣？』雪峰禪師用手畫一個圓相。欽山禪師說：『不得不問。』巖頭禪師呵呵地說：『太遠了。』欽山禪師說：『有口不得茶吃的人多。』（蔣山勤禪師說：『欽山禪師雖然懂得轉身吐氣，』
【English Translation】 Too early. (Fayan Yi said: 'Not fully understanding the teacher's intention, it is not easy to inherit him.') A attendant of Deshan came to visit. As soon as he bowed, Qinshan grabbed him and said, 'Do you still think Qinshan is like that?' The attendant said, 'I regret staying at Deshan for too long, and I have nothing to say today.' Qinshan then released his hand and said, 'Respond as you wish.' The attendant opened his chest and said, 'Let me take a breath.' Qinshan said, 'That's acceptable under Deshan, but it's useless here.' The attendant said, 'I have long heard that Qinshan is unsentimental.' Qinshan said, 'Troubling Deshan's eyes. Go to the meditation hall.' Qinshan, Yantou, and Xuefeng were sitting together. Dongshan came to serve tea. Qinshan then closed his eyes. Dongshan said, 'Where did you go?' Qinshan said, 'I went into meditation.' Dongshan said, 'Meditation has no gate, from where did you enter?' Qinshan entered the bathhouse and saw a monk stepping on a waterwheel. The monk came down to greet him. Qinshan said, 'Fortunately, it turns on its own, why bother like this?' The monk said, 'If I don't do this, how can it work?' Qinshan said, 'If not like this, what can Qinshan's eyes do?' The monk said, 'What are the teacher's eyes like?' Qinshan made a gesture of plucking his eyebrows with his hand. Said: 'Why does the monk have to do this?' Qinshan said, 'I am like this, you are not like this.' The monk had nothing to say. Qinshan said, 'A futile battle, a stuffy mood.' After a long time, he asked: 'Do you understand?' The monk said, 'I don't understand.' Qinshan said, 'Qinshan will bear half of it for you.' Qinshan, Yantou, and Xuefeng passed through Jiangxi and went to a teahouse to drink tea. Qinshan said, 'Those who don't know how to turn around and breathe cannot drink tea.' Yantou said, 'If that's the case, I definitely can't drink tea.' Xuefeng said, 'Me too.' Qinshan said, 'These two old men don't even recognize the topic.' Yantou said, 'Where did you go?' Qinshan said, 'The crow in the bag, though alive, is like dead.' Yantou stepped back and said, 'Look.' Qinshan said, 'Let's put Hu Gong aside for now, what about Cun Gong?' Xuefeng drew a circle with his hand. Qinshan said, 'I have to ask.' Yantou said with a chuckle, 'Too far.' Qinshan said, 'There are many people who have mouths but cannot drink tea.' (Jiangshan Qin said, 'Although Qinshan knows how to turn around and breathe,'
亦未有喫茶分。何也。話在)○巨良禪客參。禮拜了。便問。一鏃破三關時如何。師曰。放出關中主看。良曰。恁么則知過必改。師曰。更待何時。良曰。好只箭放不著所在。便出去。師曰。且來阇黎。良回首。師下禪床擒住曰。一鏃破三關即且置。試為欽山發箭看。良擬議。師打七棒曰。且聽個亂統漢疑三十年。有僧舉似同安察。察曰。良公雖解發箭。要且未中的。僧便問。未審如何得中的去。察曰。關中主是甚麼人。僧回舉似師。師曰。良公若解恁么。也免得欽山口然雖如此。同安不是好心。亦須看始得○上堂。橫按拄杖。顧視大眾曰。有么有么。如無。欽山唱菩薩蠻去也。啰啰哩哩。便下座。
青原下六世
洞山道延禪師(曹山寂法嗣)
瑞州洞山道延禪師。因曹山垂語曰。有一人。向萬丈崖頭。騰身直下。此是甚麼人。眾無對。師出曰。不存。曹山曰。不存個甚麼。師曰。始得撲不碎。曹山深肯之。
金峰從志禪師(曹山寂法嗣)
撫州金峰從志玄明禪師。僧問訊次。師把住曰。輒不得向人道。我有一則因緣。舉似你。僧作聽勢。師與一掌。僧曰。為甚麼打某甲。師曰。我要這話行(明招謙云。可惜許。金峰好一則因緣。被這僧塌卻。若要話行。這一掌。須是金峰自吃始得
【現代漢語翻譯】 現代漢語譯本 也沒有喫茶的份。為什麼呢？（以下是）巨良禪客參拜（欽山禪師），禮拜完畢，便問：『一箭射穿三關的時候怎麼樣？』 禪師說：『放有關中的主人出來看看。』 巨良說：『既然這樣，那麼知錯就改。』 禪師說：『更待何時？』 巨良說：『好箭卻放不到目標所在。』 便要出去。禪師說：『且慢，阇黎（梵語，意為弟子）。』 巨良回頭。禪師下禪床擒住他說：『一箭射穿三關姑且放下，試著為欽山發箭看看。』 巨良猶豫。禪師打了他七棒說：『且聽這個胡說八道的人疑惑三十年。』 有僧人把這件事告訴同安察禪師。同安察說：『巨良公雖然懂得發箭，但卻沒有射中。』 僧人便問：『不知如何才能射中？』 同安察說：『關中的主人是什麼人？』 僧人回去把這話告訴欽山禪師。禪師說：『巨良公如果懂得這樣，也能免得欽山口說。雖然如此，同安察也不是好心，也須看清楚才行。』 禪師上堂，橫著拄著拄杖，看著大眾說：『有嗎？有嗎？』 如果沒有，欽山就要唱《菩薩蠻》去了。啰啰哩哩。便下座。
青原下六世
洞山道延禪師（曹山寂（840-901）法嗣）
瑞州洞山道延禪師，因為曹山寂禪師垂示說：『有一個人，向萬丈懸崖頭，縱身直下，這是什麼人？』 眾人沒有回答。道延禪師出來說：『不存。』 曹山寂禪師說：『不存個什麼？』 道延禪師說：『才能夠摔不碎。』 曹山寂禪師深深地認可了他。
金峰從志禪師（曹山寂（840-901）法嗣）
撫州金峰從志玄明禪師，僧人問訊的時候，禪師抓住他說：『千萬不要向人說，我有一則因緣，告訴你。』 僧人作出聽的樣子。禪師給他一掌。僧人說：『為什麼打我？』 禪師說：『我要這話流行。』（明招謙禪師說：『可惜啊，金峰禪師好一則因緣，被這個僧人破壞了。如果要這話流行，這一掌，須是金峰禪師自己吃才行。』）
【English Translation】 English version There is also no share of tea. Why? (The following is) Chan traveler Julang's visit. After bowing, he asked, 'What is it like when one arrow breaks through three barriers?' The Master said, 'Release the master within the barrier to see.' Julang said, 'If so, then knowing the mistake, one must correct it.' The Master said, 'When else are you waiting for?' Julang said, 'A good arrow cannot be released to the target.' Then he went out. The Master said, 'Wait, Ajari (Sanskrit, meaning disciple).' Julang turned his head. The Master descended from the Zen seat, seized him, and said, 'Putting aside the matter of one arrow breaking through three barriers, try shooting an arrow for Qinshan to see.' Julang hesitated. The Master struck him seven times, saying, 'Listen to this nonsensical man's doubts for thirty years.' A monk told this to Chan Master Tong'an Cha. Tong'an Cha said, 'Although Julang knows how to shoot arrows, he has not hit the mark.' The monk then asked, 'How can one hit the mark?' Tong'an Cha said, 'Who is the master within the barrier?' The monk returned and told this to the Master Qinshan. The Master said, 'If Julang understands this, he can avoid Qinshan's verbal criticism. Even so, Tong'an Cha is not well-intentioned; one must see clearly.' The Master ascended the hall, held his staff horizontally, looked at the assembly, and said, 'Is there? Is there?' If not, Qinshan will sing Bodhisattva Barbarian (a poem title). Luo Luo Li Li. Then he descended from the seat.
Sixth Generation from Qingyuan
Chan Master Dongshan Daoyan (Successor of Caoshan Ji (840-901))
Chan Master Dongshan Daoyan of Ruizhou, because Chan Master Caoshan Ji gave instructions, saying, 'There is a person who leaps straight down from the top of a ten-thousand-zhang cliff. Who is this person?' No one answered. Chan Master Daoyan came out and said, 'Non-existence.' Chan Master Caoshan Ji said, 'Non-existence of what?' Chan Master Daoyan said, 'Only then can it not be shattered.' Chan Master Caoshan Ji deeply acknowledged him.
Chan Master Jinfeng Congzhi (Successor of Caoshan Ji (840-901))
Chan Master Jinfeng Congzhi Xuanming of Fuzhou, when a monk was inquiring, the Master grabbed him and said, 'Do not tell anyone that I have a karma (cause and effect), to tell you.' The monk made a listening gesture. The Master gave him a slap. The monk said, 'Why did you hit me?' The Master said, 'I want this saying to spread.' (Chan Master Mingzhao Qian said, 'What a pity, Chan Master Jinfeng's good karma, was ruined by this monk. If you want this saying to spread, this slap must be taken by Chan Master Jinfeng himself.')
昭覺勤云。六耳不同謀)○師一日拈起枕子示僧曰。一切人喚作枕子。金峰道不是。僧曰。未審和尚喚作甚麼。師拈起枕子。僧曰。恁么則依而行之。師曰。你喚作甚麼。曰枕子。師曰。落在金峰窠里 (法雲秀云。買賣不相當。牛頭南。馬頭北。與么說話。也未出得金峰窠窟在。畢竟如何。心不負人。面無慚色 云蓋本云。賣寶遇著瞎波斯 昭覺勤云。渾侖無縫罅。綿密不通風。畫也畫不成。描也描不就。喚作枕子。故是落在金峰窠里。直饒不喚作枕子。未免亦落在金峰窠里。且作么生出得金峰窠窟。識取鉤頭意。莫認定盤星)○看經次。駢道者來。師擎起經。作攬衣勢。以目視之。駢提起坐具。以目視師。師曰。一切人道你會禪。曰和尚作么生。師笑曰。草賊大敗○問是身無知。如土木瓦石。此意如何。師下禪床。扭僧耳朵。僧負痛作聲。師曰。今日始捉著個無知漢。僧作禮出去。師召阇黎。僧回首。師曰。若到堂中。不可舉著。曰何故。師曰。大有人。笑金峰老婆心○上堂。老僧二十年前。有老婆心。二十年後。無老婆心。僧問。如何是二十年前有老婆心。師曰。問凡答凡。問聖答聖。曰如何是二十年後無老婆心。師曰。問凡不答凡。問聖不答聖。
曹山慧霞禪師(曹山寂法嗣)
撫州曹山慧霞了
【現代漢語翻譯】 現代漢語譯本 昭覺勤云禪師說：『六耳不同謀。』（意指要保密，不要讓太多人知道）有一天，禪師拿起一個枕頭向僧人展示，說：『所有人都叫它枕頭，但金峰禪師卻說不是。』僧人問：『不知和尚您叫它什麼？』禪師拿起枕頭。僧人說：『既然這樣，那我就照您說的做。』禪師說：『你叫它什麼？』僧人說：『枕頭。』禪師說：『那你還是落在了金峰禪師的窠臼里。』（法雲秀云禪師說：『買賣不相當，牛頭向南，馬頭向北。』這樣說話，也未能跳出金峰禪師的窠臼。究竟該如何？做到心不虧人，面無慚色。云蓋本禪師說：『賣寶遇到瞎眼的波斯人。』昭覺勤云禪師說：『渾然一體沒有縫隙，綿密緊實不通風。畫也畫不成，描也描不就。』叫它枕頭，當然是落在了金峰禪師的窠臼里。即使不叫它枕頭，也難免會落在金峰禪師的窠臼里。那麼，怎樣才能跳出金峰禪師的窠臼呢？要領會話裡有話的含義，不要只認死理。） 禪師在看經書時，駢道者來了。禪師舉起經書，做出整理衣服的姿勢，用眼睛看著他。駢道者提起坐具，用眼睛看著禪師。禪師說：『所有人都說你會參禪。』駢道者問：『和尚您怎麼說？』禪師笑著說：『草寇大敗。』 有僧人問：『這個身體沒有知覺，就像泥土、木頭、瓦片、石頭一樣，這是什麼意思？』禪師走下禪床，扭僧人的耳朵。僧人因為疼痛而叫出聲來。禪師說：『今天才抓到一個無知的人。』僧人行禮后出去。禪師叫住阇黎（梵語，意為弟子）。僧人回頭。禪師說：『如果到了堂中，不要提起這件事。』僧人問：『為什麼？』禪師說：『因為有很多人會笑金峰禪師像老婆心一樣。』 禪師上堂說法，說：『老僧二十年前，有老婆心；二十年後，沒有老婆心。』有僧人問：『什麼是二十年前有老婆心？』禪師說：『問凡答凡，問聖答聖。』僧人問：『什麼是二十年後沒有老婆心？』禪師說：『問凡不答凡，問聖不答聖。』 曹山慧霞禪師（曹山寂禪師的法嗣） 撫州曹山慧霞禪師
【English Translation】 English version Zen Master Zhaojue Qinyun said: 'Six ears do not conspire.' (meaning to keep secrets and not let too many people know). One day, the Zen master picked up a pillow and showed it to the monks, saying: 'Everyone calls it a pillow, but Zen Master Jinfeng says it is not.' The monk asked: 'I wonder what the abbot calls it?' The Zen master picked up the pillow. The monk said: 'In that case, I will do as you say.' The Zen master said: 'What do you call it?' The monk said: 'A pillow.' The Zen master said: 'Then you are still trapped in Zen Master Jinfeng's stereotype.' (Zen Master Fayun Xiuyun said: 'The transaction is not appropriate, the cow's head is facing south, and the horse's head is facing north.' Speaking like this, you still haven't escaped Zen Master Jinfeng's stereotype. What should you do? Make sure your conscience is clear and your face is without shame. Zen Master Yungai Ben said: 'Selling treasures to a blind Persian.' Zen Master Zhaojue Qinyun said: 'Seamless and airtight. It cannot be painted or described.' Calling it a pillow means you are trapped in Zen Master Jinfeng's stereotype. Even if you don't call it a pillow, you will inevitably be trapped in Zen Master Jinfeng's stereotype. So, how can you escape Zen Master Jinfeng's stereotype? Understand the meaning behind the words, and don't just stick to fixed ideas.) When the Zen master was reading the scriptures, Taoist Pian came. The Zen master raised the scriptures, made a gesture of tidying up his clothes, and looked at him with his eyes. Taoist Pian picked up the sitting mat and looked at the Zen master with his eyes. The Zen master said: 'Everyone says you know how to practice Zen.' Taoist Pian asked: 'What do you say, Abbot?' The Zen master smiled and said: 'The bandits are defeated.' A monk asked: 'This body has no consciousness, like earth, wood, tiles, and stones. What does this mean?' The Zen master stepped down from the Zen bed and twisted the monk's ear. The monk cried out in pain. The Zen master said: 'Today I have finally caught an ignorant person.' The monk bowed and left. The Zen master called out to the acharya (Sanskrit, meaning disciple). The monk turned his head. The Zen master said: 'If you go to the hall, don't mention this matter.' The monk asked: 'Why?' The Zen master said: 'Because many people will laugh at Zen Master Jinfeng for being like an old woman.' The Zen master ascended the hall to preach, saying: 'Twenty years ago, this old monk had the heart of an old woman; twenty years later, he has no heart of an old woman.' A monk asked: 'What is the heart of an old woman twenty years ago?' The Zen master said: 'Answer the mundane with the mundane, and answer the sacred with the sacred.' The monk asked: 'What is the heart of an old woman twenty years later?' The Zen master said: 'Do not answer the mundane with the mundane, and do not answer the sacred with the sacred.' Zen Master Caoshan Huixia (a Dharma heir of Zen Master Caoshan Ji) Zen Master Caoshan Huixia of Fuzhou
悟禪師。僧侍立。師曰。道者可煞熱。曰是。師曰。祇如熱向甚處迴避。曰向鑊湯爐炭里迴避。師曰。祇如鑊湯爐炭。又作么生迴避。曰眾苦不能到。
曹山智炬禪師(曹山寂法嗣)
撫州曹山羌慧智炬禪師。初問先曹山曰。古人提持那邊人。學人如何體悉。曹山曰。退步就己。萬不失一。師于言下。頓忘玄解。乃辭去遍參。
嵇山章禪師(云居膺法嗣)
池州嵇山章禪師。在投子作柴頭。投子同吃茶次。謂師曰。森羅萬象。總在里許。師潑卻茶曰。森羅萬象。在甚麼處。投子曰。可惜一碗茶。(明招謙云。嵇山未潑茶前。合下得什麼語。免他道可惜一碗茶)師后謁雪峰。雪峰問。莫是章柴頭么。師乃作輪椎勢。雪峰肯之。
佛日本空禪師(云居膺法嗣)
杭州佛日本空禪師。初游天臺山。嘗曰。如有人奪得我機者。即吾師矣。尋謁云居。作禮問曰。二龍爭珠。誰是得者。云居曰。卸卻業身來。與子相見。師曰。業身已卸。云居曰。珠在甚麼處。師無對。(同安代云。回頭即沒交涉)遂投誠入室。時始年十三。后四年。參夾山。才入門。見維那。維那曰。此間不著後生。師曰。某甲不求掛搭。暫來禮謁和尚。維那白夾山。夾山許相見。師未升階。夾山便問。甚處來。師曰。云居
【現代漢語翻譯】 現代漢語譯本： 悟禪師。有僧人侍立在旁。禪師說：『道者真是熱啊。』僧人回答：『是啊。』禪師問：『如果熱，向什麼地方迴避呢？』僧人回答：『向鑊湯（燒開的油鍋）爐炭里迴避。』禪師說：『如果向鑊湯爐炭，又該怎麼迴避呢？』僧人回答：『眾苦不能到達的地方。』 曹山智炬禪師（曹山寂的法嗣） 撫州曹山羌慧智炬禪師。最初問先曹山：『古人提持的是哪邊的人，學人該如何體會領悟？』曹山說：『退步反觀自身，萬無一失。』禪師在言下，頓時忘卻玄妙的解釋，於是辭別曹山，遍參各地。 嵇山章禪師（云居膺的法嗣） 池州嵇山章禪師。在投子禪師處做燒柴的。投子禪師和他一起喝茶時，對禪師說：『森羅萬象，總在這裡面。』禪師潑掉茶說：『森羅萬象，在什麼地方？』投子禪師說：『可惜了一碗茶。』（明招謙說：『嵇山未潑茶前，應該說出什麼話，才能免得投子禪師說可惜一碗茶』）禪師後來拜訪雪峰禪師。雪峰禪師問：『莫非是章柴頭嗎？』禪師於是做出揮舞輪椎的姿勢。雪峰禪師認可了他。 佛日本空禪師（云居膺的法嗣） 杭州佛日本空禪師。最初遊歷天臺山，曾說：『如果有人能奪得我的機鋒，就是我的老師了。』之後拜訪云居禪師，行禮問道：『二龍爭珠，誰是得珠的人？』云居禪師說：『卸卻業身來，與你相見。』禪師說：『業身已卸。』云居禪師說：『珠在什麼地方？』禪師無言以對。（同安禪師代答說：『回頭即沒交涉』）於是誠心投入門下。當時禪師才十三歲。四年後，參訪夾山禪師，剛入門，見到維那（寺院中的一種職務）。維那說：『這裡不留後生。』禪師說：『我不是來求掛單的，只是暫時來禮拜和尚。』維那稟告夾山禪師，夾山禪師允許相見。禪師還未走上臺階，夾山禪師便問：『從哪裡來？』禪師說：『云居』
【English Translation】 English version: Zen Master Wu. A monk stood in attendance. The Master said, 'The Daoist is terribly hot.' The monk replied, 'It is.' The Master asked, 'If it is hot, where does one retreat from the heat?' The monk replied, 'One retreats into boiling cauldrons and burning coals.' The Master said, 'If one retreats into boiling cauldrons and burning coals, how does one further retreat?' The monk replied, 'Where the suffering of the masses cannot reach.' Zen Master Zizhu of Caoshan (Successor of Jiji of Caoshan) Zen Master Zhi Ju (Torch of Wisdom) of Caoshan in Fuzhou. Initially, he asked the former Caoshan, 'Which kind of person did the ancients uphold, and how should a student understand this?' Caoshan said, 'Retreat and reflect on oneself; one will never be wrong.' Upon hearing these words, the Master instantly forgot all abstruse explanations and then took his leave to travel and study widely. Zen Master Zhang of Jishan (Successor of Ying of Yunju) Zen Master Zhang of Jishan in Chizhou. He was a firewood gatherer at Touzi. Once, while Touzi was having tea with him, he said to the Master, 'The myriad phenomena are all contained within this.' The Master splashed away the tea and said, 'Where are the myriad phenomena?' Touzi said, 'What a pity, a bowl of tea!' (Mingzhao Qian said, 'Before Jishan splashed the tea, what should he have said to prevent Touzi from saying, 'What a pity, a bowl of tea!'') Later, the Master visited Xuefeng. Xuefeng asked, 'Are you Zhang, the firewood gatherer?' The Master then made a gesture of wielding a wheel-club. Xuefeng acknowledged him. Zen Master Bukong of Riben (Japan) (Successor of Ying of Yunju) Zen Master Bukong (Not Empty) of Riben (Japan) in Hangzhou. He initially traveled to Mount Tiantai and once said, 'If someone can seize my opportunity, that will be my teacher.' Later, he visited Yunju, bowed, and asked, 'Two dragons contend for a pearl; who is the one who obtains it?' Yunju said, 'Shed your karmic body and come to see me.' The Master said, 'The karmic body has already been shed.' Yunju said, 'Where is the pearl?' The Master had no reply. (Tong'an offered a substitute reply: 'Turning back is irrelevant.') Thereupon, he sincerely entered the room. At that time, he was only thirteen years old. Four years later, he visited Jiashan. As soon as he entered the gate, he saw the director (Vina). The director said, 'This place does not keep young novices.' The Master said, 'I am not seeking lodging; I have only come to pay respects to the abbot.' The director reported to Jiashan, who permitted an audience. Before the Master ascended the steps, Jiashan immediately asked, 'Where do you come from?' The Master said, 'Yunju.'
來。曰即今在甚麼處。師曰。在夾山頂𩕳上。夾山曰。老僧行年在坎。五鬼臨身。師擬上階。夾山曰。三道寶階。從何而上。師曰。三道寶階。曲為今時。向上一路。請師直指。夾山便揖。師乃上階禮拜。夾山問。阇黎與甚麼人同行。師曰。木上座。夾山曰。何不來相看老僧。師曰。和尚看他有分。夾山曰。在甚處。師曰。在堂中。夾山便同師下到堂中。師遂取拄杖。擲在夾山面前。夾山曰。莫從天臺得否。師曰。非五嶽之所生。夾山曰。莫從須彌得否。師曰。月宮亦不逢。夾山曰。恁么則從人得也。師曰。自己尚是冤家。從人得堪作甚麼。夾山曰。冷灰里有粒豆爆。乃喚維那。明窗下安排著。師曰。未審明窗還解語也無。夾山曰。待明窗解語。即向汝道。夾山來日上堂。問昨日新到。在甚麼處。師出應喏。夾山曰。子未到云居已前。在甚麼處。師曰。天臺國清。夾山曰。吾聞天臺有潺潺之瀑。淥淥之波。謝子遠來。此意如何。師曰。久居巖谷。不掛松蘿。夾山曰。此猶是春意。秋意作么生。師良久。夾山曰。看君祇是撐𦨣漢。終歸不是弄潮人。來日普請。維那令師送茶。師曰。某甲為佛法來。不為送茶來。維那曰。奉和尚處分。師曰。和尚尊命即得。乃將茶去作務處。搖茶甌作聲。夾山回顧。師曰。釅茶三五碗。意
在钁頭邊。夾山曰。瓶有傾茶勢。籃中幾個甌。師曰。瓶有傾茶勢。籃中無一甌。便行茶。時眾皆舉目。師曰。大眾鶴望。請師一言。夾山曰。路逢死蛇莫打殺。無底籃子盛將歸。師曰。手執夜明符。幾個知天曉。夾山曰。大眾有人也。歸去來。歸去來。遂住普請歸院。眾皆仰嘆。
朱溪謙禪師(云居膺法嗣)
歙州朱溪謙禪師。韶國師到參次。聞犬咬靈鼠聲。國師便問。是甚麼聲。師曰。犬咬靈鼠聲。國師曰。既是靈鼠。為甚麼卻被犬咬。師曰。咬殺也。國師曰。好個犬。師便打。國師曰。莫打。某甲話在。師休去(昭覺勤云。朱溪八面受敵。故宜委曲接人。國師一著當機。未免承虛接響。當時待他道莫打某甲話在。但向道。已后須遇人始得 佛燈珣頌云。鼠既不靈。官馬相踏借使。乘風。廝挨廝拶。干戈中立太平基。凜凜嘉。聲振蘭若)。
靈泉歸仁禪師(疏山仁法嗣)
洛京靈泉歸仁禪師。初問疏山。枯木生花。始與他合。是這邊句。是那邊句。疏山曰。亦是這邊句。師曰。如何是那邊句。疏山曰。石牛吐出三春霧。靈雀不棲無影林。
疏山證禪師(疏山仁法嗣)
撫州疏山證禪師。初參先疏山。得旨后歷諸方。謁投子。投子問。近離甚處。曰延平。投子曰。還將得劍來
【現代漢語翻譯】 現代漢語譯本 在钁頭邊。夾山說：『瓶子有傾茶的姿勢，籃子里有幾個茶碗？』禪師說：『瓶子有傾茶的姿勢，籃子里卻沒有一個茶碗。』於是便開始倒茶。當時眾人都抬頭看著。禪師說：『大眾像鶴一樣伸長脖子盼望。請老師說一句。』夾山說：『路上遇到死蛇不要打死，用沒有底的籃子盛著拿回去。』禪師說：『手執夜明符，有幾個人知道天亮了？』夾山說：『大眾中也有人啊。回去吧，回去吧。』於是停止普請，回到院裡。眾人都仰慕讚歎。
朱溪謙禪師（云居膺的法嗣）
歙州朱溪謙禪師，韶國師來參拜時，聽到狗咬靈鼠的聲音。國師便問：『這是什麼聲音？』禪師說：『狗咬靈鼠的聲音。』國師說：『既然是靈鼠，為什麼卻被狗咬？』禪師說：『咬死了。』國師說：『好一條狗。』禪師便打狗。國師說：『不要打，我還有話說。』禪師停止了（昭覺勤說：朱溪八面受敵，所以應該委婉地接待人。國師這一著當機，未免承虛接響。當時如果他（朱溪謙禪師）說『不要打，我還有話說』，就應該說：『以後須遇到人才能明白』。佛燈珣頌揚說：『老鼠既然不靈，官馬互相踐踏，藉著風勢。互相挨擠，干戈之中建立太平基業。凜凜嘉聲，震動蘭若』）。
靈泉歸仁禪師（疏山仁的法嗣）
洛京靈泉歸仁禪師，當初問疏山：『枯木生花，才與他相合。是這邊的句子，是那邊的句子？』疏山說：『也是這邊的句子。』禪師說：『如何是那邊的句子？』疏山說：『石牛吐出三春的霧，靈雀不棲息在沒有影子的樹林。』
疏山證禪師（疏山仁的法嗣）
撫州疏山證禪師，當初參拜先疏山，得到旨意后遊歷各方，拜謁投子。投子問：『最近離開什麼地方？』回答說：『延平。』投子說：『還把劍帶來嗎？』
【English Translation】 English version At the edge of the hoe. Jiashan said, 'The bottle has the posture of pouring tea, how many teacups are in the basket?' The master said, 'The bottle has the posture of pouring tea, but there is not a single teacup in the basket.' Then he started serving tea. At that time, everyone looked up. The master said, 'Everyone is craning their necks like cranes. Please, teacher, say a word.' Jiashan said, 'Don't kill the dead snake you meet on the road, but put it in a bottomless basket and take it back.' The master said, 'Holding the night-shining talisman, how many people know when it will dawn?' Jiashan said, 'There are people among the crowd. Go back, go back.' Then he stopped the communal labor and returned to the monastery. Everyone admired and praised.
Zen Master Zhuxi Qian (Successor of Yunju Ying)
Zen Master Zhuxi Qian of Shezhou, when National Teacher Shao came to visit, he heard the sound of a dog biting a clever rat (lingshu). The National Teacher then asked, 'What is that sound?' The master said, 'The sound of a dog biting a clever rat (lingshu).' The National Teacher said, 'Since it is a clever rat (lingshu), why is it being bitten by a dog?' The master said, 'It's bitten to death.' The National Teacher said, 'What a good dog.' The master then hit the dog. The National Teacher said, 'Don't hit it, I have something to say.' The master stopped (Zhao Jueqin said, 'Zhuxi is besieged on all sides, so he should receive people tactfully. The National Teacher's move was timely, but inevitably echoed emptiness. At that time, if he (Zen Master Zhuxi Qian) had said, 'Don't hit it, I have something to say,' he should have said, 'You must meet someone in the future to understand.' Buddha Lamp Xun praised, 'Since the rat (shu) is not clever, the official horses trample on each other, borrowing the wind. Pushing and shoving each other, establishing a foundation of peace in the midst of war. The awe-inspiring good reputation shakes the monastery (lanruo)').
Zen Master Lingquan Guiren (Successor of Shushan Ren)
Zen Master Lingquan Guiren of Luojing, initially asked Shushan, 'A withered tree blooming, only then does it agree with him. Is it this side's phrase, or that side's phrase?' Shushan said, 'It is also this side's phrase.' The master said, 'What is that side's phrase?' Shushan said, 'The stone ox spits out the mist of the third spring, the clever sparrow does not perch in the shadowless forest.'
Zen Master Shushan Zheng (Successor of Shushan Ren)
Zen Master Shushan Zheng of Fuzhou, initially visited the former Shushan, and after receiving the teaching, traveled to various places, visiting Touzi. Touzi asked, 'Where did you leave recently?' He replied, 'Yanping.' Touzi said, 'Did you bring the sword with you?'
么。曰將得來。投子曰。呈似老僧看。師乃指面前地。投子便休。至晚問侍者。新到在么。侍者曰。當時去也。投子曰。三十年弄馬騎。今日被驢撲。
黃檗慧禪師(疏山仁法嗣)
瑞州黃檗山慧禪師。洛陽人也。少出家。業經論。因增受菩薩戒。而嘆曰。大士攝律儀。與吾本受聲聞戒。俱止持作犯也。然于篇聚增減。支本通別。制意且殊。既微細難防。復于攝善中。未嘗行於少分。況饒益有情乎。且世間泡幻身命。何可留戀哉。由是置講課。欲以身捐於水中。飼鱗甲之類。念已將行。偶二禪者。接之款話。說南方頗多知識。何滯於一隅。師從此回志參尋。直造疏山。時仁和尚。坐法堂受參。師先顧視大眾。然後致問曰。剎那便去時如何。仁曰。逼塞虛空。汝作么生去。師曰。逼塞虛空。不如不去。仁便休。師下堂。參第一座。第一座曰。適來祇對甚奇特。師曰。此乃率爾。敢望慈悲開示愚昧。第一座曰。一剎那間還有擬議否。師于言下頓省。禮謝。
石門獻蘊禪師(青林䖍法嗣)
襄州石門獻蘊禪師。京兆人。初問青林。如何用心。得齊于諸聖。青林仰面良久曰。會么。師曰不會。青林曰。去。無子用心處。師禮拜乃契悟。更不他游。遂作園頭。一日歸侍立次。青林曰。子今日作甚麼來。
【現代漢語翻譯】 么。問：『將從何處得來？』投子禪師說：『拿來給老僧看看。』禪師於是指著面前的地面。投子禪師便不再說話。到了晚上，問侍者：『新來的人還在嗎？』侍者說：『當時就離開了。』投子禪師說：『三十年玩弄騎馬的技術，今天卻被驢給撲倒了。』
黃檗慧禪師（疏山仁的法嗣）
瑞州黃檗山慧禪師，是洛陽人。年輕時出家，精通經論。因為增加受持菩薩戒，而嘆息說：『大士所受的律儀，與我原本所受的聲聞戒，都是止持作犯。然而在篇聚的增減，支末根本的通達區別，戒律制定的意義上卻大不相同。既微細難以防範，又在攝善之中，未曾行於少分，更何況饒益有情呢？況且世間如泡沫般虛幻的生命，怎麼可以留戀呢？』因此停止講課，想要把身體捐到水中，餵給魚類等水族。想法已定將要行動時，偶然遇到兩位禪者，接待他並親切交談，說南方有很多有見識的禪師，何必滯留在一個地方。禪師從此改變志向去參訪尋師，直接到了疏山。當時仁和尚在法堂接受參拜，禪師先環顧大眾，然後提問說：『剎那間便要離去時，該如何是好？』仁和尚說：『逼塞虛空，你打算怎麼離去？』禪師說：『逼塞虛空，不如不去。』仁和尚便不再說話。禪師走下法堂，去參拜第一座。第一座說：『剛才的對答非常奇特。』禪師說：『這只是隨便說說，希望您慈悲開示我的愚昧。』第一座說：『一剎那間還有擬議嗎？』禪師在言下頓時醒悟，行禮拜謝。
石門獻蘊禪師（青林䖍的法嗣）
襄州石門獻蘊禪師，是京兆人。起初問青林禪師：『如何用心，才能與諸聖賢齊等？』青林禪師仰面看了很久，說：『明白了嗎？』禪師說：『不明白。』青林禪師說：『去，沒有你用心的地方。』禪師禮拜后就領悟了，不再到別處遊歷，於是做了園頭。一天回來侍立在青林禪師旁邊，青林禪師問：『你今天做什麼來了？』
【English Translation】 Then he asked, 'Where will you get it?' Touzi (Touzi: name of a Zen master) said, 'Present it to this old monk to see.' The Zen master then pointed to the ground in front of him. Touzi then stopped speaking. In the evening, he asked the attendant, 'Is the newcomer still here?' The attendant said, 'He left at that time.' Touzi said, 'Thirty years of playing with horse riding, today I was knocked down by a donkey.'
Zen Master Huangbo Hui (Successor of Ren of Shushan)
Zen Master Hui of Huangbo Mountain in Ruizhou was a native of Luoyang. He left home at a young age and was well-versed in scriptures and treatises. Because he additionally received the Bodhisattva precepts, he sighed and said, 'The precepts taken by a Bodhisattva, and the Śrāvakā (Śrāvakā: disciple of Buddha) precepts I originally received, both involve ceasing evil and committing offenses. However, in terms of the increase or decrease of categories, the thorough understanding of branches and roots, and the differences in the intention of the precepts, they are very subtle and difficult to guard against. Moreover, in the collection of good deeds, I have never practiced even a small part, let alone benefiting sentient beings? Furthermore, how can one be attached to this fleeting and illusory life in the world?' Therefore, he stopped lecturing and wanted to donate his body to the water, feeding it to fish and other aquatic creatures. When the idea was settled and he was about to act, he happened to meet two Zen practitioners who received him and talked cordially, saying that there were many knowledgeable Zen masters in the South, so why stay in one place. From then on, the Zen master changed his mind to visit and seek teachers, going directly to Shushan. At that time, Abbot Ren was receiving visitors in the Dharma hall. The Zen master first looked around at the crowd, and then asked, 'What should be done when one is about to leave in an instant?' Abbot Ren said, 'It fills up the void, how do you plan to leave?' The Zen master said, 'Filling up the void, it is better not to leave.' Abbot Ren then stopped speaking. The Zen master went down from the Dharma hall to pay respects to the first seat. The first seat said, 'Your response just now was very peculiar.' The Zen master said, 'This was just a casual remark, I hope you will kindly enlighten my ignorance.' The first seat said, 'Is there still deliberation in an instant?' The Zen master suddenly awakened upon hearing these words, and bowed in gratitude.
Zen Master Xianyun of Shimen (Successor of Qian of Qinglin)
Zen Master Xianyun of Shimen in Xiangzhou was a native of Jingzhao. Initially, he asked Zen Master Qinglin, 'How should one use the mind to be equal to all the sages?' Zen Master Qinglin looked up for a long time and said, 'Do you understand?' The Zen master said, 'I don't understand.' Zen Master Qinglin said, 'Go, there is no place for you to use your mind.' The Zen master bowed and then realized, no longer traveling elsewhere, and then became a gardener. One day, he returned to stand beside Zen Master Qinglin, and Zen Master Qinglin asked, 'What did you come to do today?'
師曰。種菜來。青林曰。遍界是佛身。子向甚處種。師曰。金鋤不動土。靈苗在處生。青林欣然。來日入園。喚蘊阇黎。師應喏。青林曰。剩栽無影樹。留與後人看。師曰。若是無影樹。豈受栽邪。青林曰。不受栽且止。你曾見他枝葉么。師曰。不曾見。青林曰。既不曾見。爭知不受栽。師曰。祇為不曾見。所以不受栽。青林曰。如是如是○青林將順寂。召師。師應諾。青林曰。日轉西山後。不須取次安。師曰。雪滿金檀樹。靈枝萬古春。青林曰。或有人問你。金針線囊事。子道甚麼。師曰。若是毛羽相似者。某甲終不敢造次○初住南嶽蘭若。未幾遷夾山。道由潭州。時楚王馬氏。出城延接。便問如何是祖師西來大道。師曰。好大哥。御駕六龍千古秀。玉街排仗出金門。王大喜。延入天冊府。供養數日。方至夾山。
紫陵匡一禪師(華嚴靜法嗣)
鳳翔府紫陵匡一定覺禪師。初到蟠龍。見僧問。碧潭清似鏡。蟠龍何處安。蟠龍曰。沈沙不見底。浮浪足巑岏。師不肯。蟠龍請師道。師曰。金龍迥透青霄外。潭中豈滯玉輪機。蟠龍肯之。
京兆香城和尚(北院通法嗣)
京兆府香城和尚。初參北院。問曰。一似兩個時如何。北院曰。一個賺汝。師乃有省。
青原下七世
上藍院慶禪
師(洞山延法嗣)
瑞州上藍院慶禪師。初遊方。問雪峰。如何是雪峰的的意。雪峰以杖子敲師頭。師應諾。雪峰大笑。師后承洞山印解。開法上藍。
同安慧敏禪師(洞山延法嗣)
洪州同安慧敏禪師。初參洞山。問諸聖以何為命。洞山曰。以不間斷。師曰。還有向上事也無。洞山曰有。師曰。如何是向上事。洞山曰。不從間斷。師于言下有省。
天池智隆禪師(金峰志法嗣)
廬山天池智隆禪師。在金峰。普請般柴次。金峰問。般柴人過水否。師曰。有一人不過水。曰不過水還般柴否。師曰。雖不般柴。也不得動著他。
龜洋慧忠禪師(草菴義法嗣)
泉州龜洋慧忠禪師。本州陳氏子。謁草菴。草菴問。何方來。師曰。六眸峰。草菴曰。還見六眸否。師曰。患非重瞳。草菴然之。師尋回故山。屬唐武宗廢教。例民其衣。暨宣宗中興。師曰。古人有言。上升道士不受箓。成佛沙彌不具戒。祇為白衣。過中不食。不宇而禪。跡不出山者三十年。
同安志禪師(同安丕法嗣)
洪州同安志禪師。先同安將示寂。上堂曰。多子塔前宗子秀。五老峰前事若何。如是三舉。未有對者。末後師出曰。夜明簾外排班立。萬里歌謠道太平。同安曰。須是這驢漢始得。
【現代漢語翻譯】 現代漢語譯本 瑞州上藍院慶禪師。最初遊歷四方，問雪峰禪師：『如何是雪峰的的意？』雪峰禪師用杖子敲打慶禪師的頭，慶禪師應諾。雪峰禪師大笑。慶禪師後來承接洞山禪師的印可和理解，開法于上藍院。 同安慧敏禪師（洞山延法嗣） 洪州同安慧敏禪師。最初參訪洞山禪師，問：『諸聖以什麼為命？』洞山禪師說：『以不間斷。』慧敏禪師說：『還有向上之事嗎？』洞山禪師說：『有。』慧敏禪師說：『如何是向上之事？』洞山禪師說：『不從間斷。』慧敏禪師在言語之下有所領悟。 天池智隆禪師（金峰志法嗣） 廬山天池智隆禪師。在金峰禪寺，大眾出坡搬柴的時候，金峰禪師問：『搬柴人過水了嗎？』智隆禪師說：『有一個人不過水。』金峰禪師說：『不過水還搬柴嗎？』智隆禪師說：『雖不搬柴，也不得動著他。』 龜洋慧忠禪師（草菴義法嗣） 泉州龜洋慧忠禪師，是本州陳氏之子。拜謁草菴禪師，草菴禪師問：『從哪裡來？』慧忠禪師說：『六眸峰。』草菴禪師說：『還見到六眸了嗎？』慧忠禪師說：『擔心不是重瞳。』草菴禪師認可了他。慧忠禪師隨即回到故鄉山中。適逢唐武宗（840-846）廢除佛教，僧人被勒令還俗。等到唐宣宗中興佛教，慧忠禪師說：『古人有言，上升的道士不受箓，成佛的沙彌不具戒。只因爲是白衣，過了中午不吃飯，不建寺廟而禪修，足跡不出山三十年。』 同安志禪師（同安丕法嗣） 洪州同安志禪師。先前同安丕禪師將要示寂，上堂說法：『多子塔前宗子秀，五老峰前事若何？』這樣說了三次，沒有人能回答。最後志禪師出來說：『夜明簾外排班立，萬里歌謠道太平。』同安丕禪師說：『必須是這驢漢才行。』
【English Translation】 English version Chan Master Qing of Shanglan Monastery in Ruizhou (Dongyang Yan's Dharma Heir). Initially, he traveled around and asked Xuefeng, 'What is the true meaning of Xuefeng?' Xuefeng struck the master's head with his staff, and the master acknowledged. Xuefeng laughed heartily. Later, the master received Dongshan's seal of approval and understanding, and he established the Dharma at Shanglan Monastery. Chan Master Huimin of Tongan (Dongyang Yan's Dharma Heir) Chan Master Huimin of Tongan in Hongzhou. Initially, he visited Dongshan and asked, 'What do the sages take as their life?' Dongshan said, 'Non-interruption.' Huimin said, 'Is there anything beyond that?' Dongshan said, 'Yes.' Huimin said, 'What is beyond that?' Dongshan said, 'Not from interruption.' The master had an awakening upon hearing these words. Chan Master Zhilong of Tianchi (Jinfeng Zhi's Dharma Heir) Chan Master Zhilong of Tianchi Mountain in Lushan. While at Jinfeng Monastery, during a communal labor of carrying firewood, Jinfeng asked, 'Did the firewood carriers cross the water?' The master said, 'There is one person who did not cross the water.' Jinfeng said, 'If they didn't cross the water, did they still carry firewood?' The master said, 'Although they didn't carry firewood, you mustn't touch them.' Chan Master Huizhong of Guiyang (Caoan Yi's Dharma Heir) Chan Master Huizhong of Guiyang in Quanzhou was a son of the Chen family in this prefecture. He visited Caoan. Caoan asked, 'Where do you come from?' The master said, 'Six-Eyed Peak.' Caoan said, 'Did you see the six eyes?' The master said, 'I worry that I don't have double pupils.' Caoan approved of him. The master then returned to his old mountain. It happened that Emperor Wuzong of the Tang Dynasty (840-846) abolished Buddhism, and monks were ordered to return to lay life. When Emperor Xuanzong revived Buddhism, the master said, 'The ancients said, 'Ascending Daoists do not receive registers, and Buddhas-to-be do not take vows.' It is only because I am a layman, not eating after noon, practicing Chan without building a monastery, and my footprints have not left the mountain for thirty years.' Chan Master Zhi of Tongan (Tongan Pi's Dharma Heir) Chan Master Zhi of Tongan in Hongzhou. Previously, when Tongan Pi was about to pass away, he ascended the hall and said, 'Before the Many Sons Pagoda, the lineage son is outstanding; before the Five Old Men Peaks, what is the matter?' He said this three times, but no one could answer. Finally, the master came out and said, 'Outside the bright night curtain, they stand in ranks; for ten thousand miles, they sing of peace.' Tongan Pi said, 'It must be this donkey fellow who can do it.'
大陽慧豎禪師(靈泉仁法嗣)
郢州大陽慧堅禪師。初在靈泉。入室次。靈泉問。甚麼處來。師曰。僧堂里來。靈泉曰。為甚麼不筑著露柱。師于言下有省。
廣德義禪師(廣德延法嗣)
襄州廣德義禪師。謁先廣德。作禮問曰。如何是和尚密密處。廣德曰。隱身不必須巖谷。阛阓堆堆睹者稀。師曰。恁么則酌水獻華去也。廣德曰。忽然雲霧靄。阇黎作么生。師曰。采汲不虛施。廣德忻然曰。大眾。看取第二代廣德。師次踵住持。聚徒開法。
紫陵微禪師(紫陵一法嗣)
紫陵微禪師。初到夾山。夾山問。近離甚處。師曰向北。夾山曰。是何宗徒。師曰。昔日老胡師子吼。頂門一裂至如今。
青原下八世
梁山緣觀禪師(同安志法嗣)
鼎州梁山緣觀禪師。僧問。如何是和尚家風。師曰。益陽水急魚行澀。白鹿松高鳥泊難○問家賊難防時如何。師曰。識得不為冤。曰識得后如何。師曰。貶向無生國里。曰莫是他安身立命處也無。師曰。死水不藏龍。曰如何是活水龍。師曰。興波不作浪。曰忽然傾湫倒岳時如何。師下座把住曰。莫教濕卻老僧袈裟角(黃龍清云。梁山老漢。洞達機宜。堪稱作者。爭奈借便開門。展轉令人著賊。黃龍即不然。才見伊問家賊難防時如何
【現代漢語翻譯】 現代漢語譯本 大陽慧豎禪師（靈泉仁的法嗣）
郢州大陽慧堅禪師，最初在靈泉。一次進入方丈室，靈泉問：『從哪裡來？』禪師回答：『從僧堂里來。』靈泉說：『為什麼不撞到露柱上？』禪師在言語之下有所領悟。
廣德義禪師（廣德延的法嗣）
襄州廣德義禪師，拜見先廣德，行禮問道：『什麼是和尚最隱秘的地方？』廣德說：『隱身不一定需要巖谷，在熱鬧的街市裡，堆堆人群中，很少有人能看到。』禪師說：『這樣我就去酌水獻花了。』廣德說：『忽然雲霧瀰漫，你怎麼辦？』禪師說：『采汲不會白費。』廣德高興地說：『大家看，這就是第二代廣德。』禪師隨後主持寺院，聚集僧眾，弘揚佛法。
紫陵微禪師（紫陵一的法嗣）
紫陵微禪師，初到夾山，夾山問：『最近從哪裡來？』禪師回答：『從北方來。』夾山說：『是什麼宗派的？』禪師說：『昔日老胡（指達摩祖師）師子吼，頂門一裂直到如今。』
青原下第八世
梁山緣觀禪師（同安志的法嗣）
鼎州梁山緣觀禪師，有僧人問：『什麼是和尚的家風？』禪師說：『益陽水流湍急，魚兒難以前行，白鹿山上的松樹高大，鳥兒難以棲息。』有人問：『家賊難防的時候怎麼辦？』禪師說：『認識到就不會被冤枉。』問：『認識到之後怎麼辦？』禪師說：『貶到無生國里。』問：『莫非那是他安身立命的地方嗎？』禪師說：『死水不藏龍。』問：『什麼是活水龍？』禪師說：『興風但不作浪。』問：『忽然傾倒水池和山嶽的時候怎麼辦？』禪師下座抓住那人說：『不要弄濕老僧的袈裟角。』（黃龍清云說：梁山老漢，洞達機宜，堪稱作者，只可惜借方便之門，反而使人容易中賊。黃龍就不是這樣，才見到他問家賊難防時如何……）
【English Translation】 English version Great Yang Huishu Chan Master (Successor of Lingquan Ren)
Chan Master Huijian of Dayang in Yingzhou, was initially at Lingquan. Once, during an interview in the abbot's room, Lingquan asked, 'Where do you come from?' The Master replied, 'From the monks' hall.' Lingquan said, 'Why didn't you bump into the pillar?' The Master had an awakening upon hearing these words.
Guangde Yi Chan Master (Successor of Guangde Yan)
Chan Master Guangde Yi of Xiangzhou, visited the former Guangde, prostrated and asked, 'What is the abbot's most secret place?' Guangde said, 'Concealment doesn't necessarily require cliffs and valleys; in the bustling marketplace, among the crowds, few can see it.' The Master said, 'In that case, I shall offer water and flowers.' Guangde said, 'Suddenly, if clouds and mist gather, what will you do?' The Master said, 'The drawing of water will not be in vain.' Guangde joyfully said, 'Everyone, look at the second generation Guangde!' The Master subsequently took over the monastery, gathered disciples, and propagated the Dharma.
Ziling Wei Chan Master (Successor of Ziling Yi)
Chan Master Ziling Wei, upon first arriving at Jiashan, Jiashan asked, 'Where have you come from recently?' The Master replied, 'From the north.' Jiashan said, 'What sect do you belong to?' The Master said, 'In the past, old Hu (Bodhidharma) roared like a lion, splitting the crown of his head open to this day.'
The Eighth Generation Below Qingyuan
Liangshan Yuanguan Chan Master (Successor of Tongan Zhi)
Chan Master Yuanguan of Liangshan in Dingzhou, a monk asked, 'What is the abbot's family style?' The Master said, 'The water of Yiyang flows swiftly, making it difficult for fish to swim; the pines on White Deer Mountain are tall, making it difficult for birds to perch.' Someone asked, 'What should be done when it's difficult to guard against the family thief?' The Master said, 'Recognizing it, you won't be wronged.' Asked, 'What happens after recognizing it?' The Master said, 'Banished to the land of no birth.' Asked, 'Could that be where he settles down?' The Master said, 'Still water does not harbor dragons.' Asked, 'What is a living water dragon?' The Master said, 'Stirring waves but not creating them.' Asked, 'What happens when the pool and mountain suddenly collapse?' The Master stepped down from his seat, grabbed the person, and said, 'Don't let it wet the corner of this old monk's robe.' (Huanglong Qingyun said: The old man of Liangshan, penetrating the opportune moment, can be called an author, but unfortunately, borrowing the convenient door, instead makes it easy for people to be caught by thieves. Huanglong is not like this; as soon as he sees him asking how to guard against the family thief...)
。便與一刀兩段。教伊永絕窺窬之地。雖然如是。忽有個衲僧出來。卻指山僧云。賊賊。又作么生支遣。具眼者辨取 護國元云。梁山只解步步登高。不解從空放下。若是山僧即不然。待他道忽遇傾湫倒岳時如何。只向他道。云在嶺頭閑不徹 天童華云。梁山和尚。與賊相戰。兵刀交接。填然鼓之。雖不棄甲曳兵而走。要且只解戰賊。不解殺賊。有問。山僧家賊難防時如何。劈脊便打。何故。不見道。齊之以禮)。
雲頂德敷禪師(護國遠法嗣)
懷安軍雲頂德敷禪師。初參護國。問曰。直截根源佛所印。摘葉尋枝我不能時如何。護國曰。罷攀雲樹三秋果。休弄碧潭孤月輪。師乃頓釋所疑。
石門紹遠禪師(石門徹法嗣)
襄州石門紹遠禪師。初在石門。作田頭。石門問。如何是田頭水牯牛。師曰。角轉轟天地。朝陽處處春。他日石門又問。水牯牛安樂否。師曰。水草不曾虧。曰田中事作么生。師曰。深耕淺種。曰如法著。師曰。某甲不曾取次。
石門筠首座(石門徹法嗣)
筠首座者。太原人也。自至石門。逾三十年。叢林慕之。有僧請喫茶次。問如何是首座為人一著子。師曰。適來猶記得。曰即今又如何。師曰。好生點茶來○一日荷鋤入園。僧問。三身中那一身去作務。師
【現代漢語翻譯】 現代漢語譯本：
便用刀將它一刀兩斷，教它永遠斷絕窺視的途徑。雖然是這樣，忽然有個僧人出來，卻指著我說：『賊！賊！』又該如何應對？有眼力的人自然會辨別。
護國元（禪師名號）說：『梁山（禪師名號）只懂得步步登高，不懂得從空中放下。』如果是我就不一樣，等他問道『忽然遇到傾盆大雨、山嶽崩塌時該怎麼辦？』只回答他：『云在嶺頭，悠閒自在。』
天童華（禪師名號）說：『梁山和尚，與賊相戰，兵器交接，擂鼓助威，雖然不丟盔棄甲逃跑，但也只是懂得戰賊，不懂得殺賊。』有人問：『家賊難防時該怎麼辦？』劈頭蓋臉就打。為什麼？沒聽過『用禮來規範』嗎？
雲頂德敷禪師（護國遠禪師的法嗣）
懷安軍雲頂德敷禪師，最初參拜護國禪師，問道：『直指根源，佛所印證的，摘葉尋枝，我做不到時該怎麼辦？』護國禪師說：『停止攀援雲端的樹木，尋求秋天的果實，停止玩弄碧潭中的孤月倒影。』德敷禪師於是頓然消除了疑惑。
石門紹遠禪師（石門徹禪師的法嗣）
襄州石門紹遠禪師，最初在石門禪寺，做田里的農活。石門禪師問：『什麼是田頭的水牯牛？』紹遠禪師說：『牛角轉動，震天動地，朝陽照耀，處處充滿春意。』
之後，石門禪師又問：『水牯牛安樂嗎？』紹遠禪師說：『水草不曾虧缺。』石門禪師問：『田里的事做得怎麼樣？』紹遠禪師說：『深耕淺種。』石門禪師問：『如法嗎？』紹遠禪師說：『我不敢隨便。』
石門筠首座（石門徹禪師的法嗣）
筠首座，是太原人。自從來到石門禪寺，已經三十多年了，叢林中的人都敬慕他。有僧人請他喝茶時，問道：『什麼是首座為人處世的關鍵？』筠首座說：『剛才還記得。』僧人問：『現在又如何呢？』筠首座說：『好好地泡茶來。』
一天，筠首座扛著鋤頭進入園中，有僧人問：『三身（佛教用語，指佛所具有的三種身：法身、報身、應身）中哪一身去作務？』
【English Translation】 English version:
Then, cut it in two with a single stroke, teaching it to forever abandon its peeping ways. Even so, if a monk suddenly appeared and pointed at me, saying, 'Thief! Thief!' how should I deal with it? Those with discerning eyes will know.
Huguo Yuan (Zen master's name) said: 'Liangshan (Zen master's name) only knows how to climb higher step by step, but doesn't know how to let go from the void.' If it were me, I would be different. When he asks, 'What if a torrential rain suddenly occurs and mountains collapse?' I would simply answer him: 'Clouds are leisurely on the mountain peaks.'
Tiantong Hua (Zen master's name) said: 'The Liangshan monk, fighting with thieves, with weapons clashing and drums beating, although he doesn't abandon his armor and drag his weapons to flee, he only knows how to fight thieves, not how to kill them.' Someone asked: 'What should be done when it's difficult to guard against the household thief?' Strike him head-on. Why? Haven't you heard, 'Govern with propriety' (referencing Confucian teachings)?
Zen Master Yunding Defu (Dharma heir of Huguo Yuan)
Zen Master Yunding Defu of Huai'an Army, initially visited Huguo, asking: 'Directly pointing to the root source, what the Buddha seals, I cannot do the picking of leaves and searching of branches, what should I do?' Huguo said: 'Stop climbing the cloud trees to seek autumn fruits, stop playing with the lonely moon's reflection in the green pool.' The master then suddenly dispelled his doubts.
Zen Master Shimen Shaoyuan (Dharma heir of Shimen Che)
Zen Master Shimen Shaoyuan of Xiangzhou, initially at Shimen Monastery, worked in the fields. Shimen asked: 'What is the water buffalo at the head of the field?' The master said: 'The horns turn, shaking heaven and earth, the morning sun shines, everywhere is full of spring.'
Later, Shimen asked again: 'Is the water buffalo at peace?' The master said: 'Water and grass have never been lacking.' Shimen asked: 'How is the work in the fields?' The master said: 'Deep plowing and shallow sowing.' Shimen asked: 'Is it according to the Dharma?' The master said: 'I have never been careless.'
Chief Seat Jun of Shimen (Dharma heir of Shimen Che)
Chief Seat Jun was from Taiyuan. Since arriving at Shimen Monastery, it has been more than thirty years, and everyone in the monastic community admires him. When a monk invited him for tea, he asked: 'What is the key to the Chief Seat's conduct?' The master said: 'I still remembered it just now.' The monk asked: 'And now, how is it?' The master said: 'Make the tea well.'
One day, Chief Seat Jun entered the garden carrying a hoe, and a monk asked: 'Which of the three bodies (Buddhist term referring to the three bodies of the Buddha: Dharmakaya, Sambhogakaya, Nirmanakaya) goes to work?'
拄鋤而立。僧曰。莫便當也無。師𢹂鋤便行。
青原下九世
大陽警玄禪師(梁山觀法嗣)
郢州大陽山警玄禪師。江夏張氏子。十九為大僧。聽圓覺了義。講席無能及者。遂遊方。初到梁山。問如何是無相道場。梁山指觀音曰。這個是吳處士畫。師擬進語。梁山急索曰。這個是有相底。那個是無相底。師遂有省。便禮拜。梁山曰。何不道取一句。師曰。道即不辭。恐上紙筆。梁山笑曰。此語上碑去在。師獻偈曰。我昔初機學道迷。萬水千山覓見知。明今辨古終難會。直說無心轉更疑。蒙師點出秦時鏡。照見父母未生時。如今覺了何所得。夜放烏雞帶雪飛。梁山謂。洞上之宗可倚。一時聲價籍籍。梁山歿。辭塔至大陽。謁堅禪師。堅讓席使主之。
青原下十世
投子義青禪師(大陽玄法嗣)
舒州投子義青禪師。青社李氏子。試經得度。習百法論。未幾嘆曰。三祇涂遠。自困何益。乃入洛聽華嚴。義若貫珠。嘗讀諸林菩薩偈。至即心自性。猛省曰。法離文字。寧可講乎。即棄游宗席。時圓鑒禪師。居會聖巖。一夕夢畜青色鷹。為吉徴。屆旦師來。圓鑒禮延之。令看外道問佛不問有言不問無言因緣。經三載。一日問曰。汝記得話頭么。試舉看。師擬對。圓鑒掩其口。師瞭然開悟。
【現代漢語翻譯】 現代漢語譯本 拄著鋤頭站立。僧人問道：『莫非這就是真理了嗎？』禪師拿起鋤頭就走開了。
青原下第九世
大陽警玄禪師（梁山觀的法嗣）
郢州大陽山警玄禪師，江夏人張氏之子。十九歲成為僧人，聽聞《圓覺經》的精義，講經說法無人能及。於是開始遊歷四方。最初到達梁山，問道：『什麼是無相道場？』梁山禪師指著觀音像說：『這是吳處士畫的。』禪師正要說話，梁山禪師急忙追問道：『這個是有相的，哪個是無相的？』禪師因此有所領悟，便行禮拜。梁山禪師說：『何不說道一句？』禪師說：『說倒是不難，恐怕會落在紙筆上。』梁山禪師笑著說：『這話可以刻在碑上。』禪師獻偈說：『我昔日初學佛道時迷惑不解，跋山涉水只為尋求解脫。辨明古今始終難以領會，直說無心反而更加疑惑。蒙師父點出秦時的寶鏡，照見父母未生時的本來面目。如今覺悟了又能得到什麼呢？不過是夜裡放飛烏雞，帶著雪花飛舞罷了。』梁山禪師說：『洞山宗的道統可以依靠他了。』一時之間聲名鵲起。梁山禪師圓寂后，警玄禪師告別塔廟來到大陽，拜見堅禪師。堅禪師讓出住持之位，請警玄禪師主持。
青原下第十世
投子義青禪師（大陽警玄的法嗣）
舒州投子義青禪師，青社人李氏之子。通過考試成為僧人，學習《百法論》。不久感嘆道：『三大阿僧祇劫的修行路途遙遠，這樣困頓自己有什麼益處？』於是前往洛陽聽講《華嚴經》，理解經義如同貫穿珠子一般。曾經讀到諸林菩薩的偈語，讀到『即心自性』時，猛然醒悟道：『佛法離開了文字，難道可以用講解來傳達嗎？』於是放棄了遊歷講席。當時圓鑒禪師住在會聖巖，一天晚上夢見養了一隻青色的鷹，認為是吉祥的徵兆。第二天義青禪師就來了，圓鑒禪師以禮相待，讓他參看外道問佛『不問有言，不問無言』的因緣。經過三年，一天圓鑒禪師問道：『你還記得那個話頭嗎？試著說來看。』義青禪師正要回答，圓鑒禪師摀住他的嘴。義青禪師豁然開悟。
【English Translation】 English version Leaning on his hoe, the monk asked, 'Isn't this it?' The master picked up his hoe and walked away.
The Ninth Generation from Qingyuan
Chan Master Jingxuan of Dayang (Successor of Liangshan Guan)
Chan Master Jingxuan of Dayang Mountain in Yingzhou was the son of the Zhang family of Jiangxia. At nineteen, he became a monk and listened to the profound meaning of the Yuanjue Sutra (Sutra of Perfect Enlightenment), surpassing all others in lecturing. He then traveled widely. Initially arriving at Liangshan, he asked, 'What is the formless bodhimanda (place of enlightenment)?' Liangshan pointed to the Guanyin (Avalokiteśvara) image and said, 'This is painted by Layman Wu.' As the master was about to speak, Liangshan urgently pressed, 'This has form. Which one is formless?' The master then had an awakening and bowed. Liangshan said, 'Why not say a phrase?' The master said, 'Speaking is not difficult, but I fear it will end up on paper.' Liangshan laughed and said, 'These words can be inscribed on a stele.' The master offered a verse: 'In my early days of learning the Way, I was lost in confusion, searching for understanding through myriad waters and mountains. Distinguishing the past from the present was ultimately difficult to grasp, and directly speaking of no-mind only increased doubt. I was fortunate to have my teacher point out the mirror of the Qin Dynasty (221-206 BCE), revealing my original face before my parents were born. Now that I am awakened, what have I gained? Only a black chicken released into the night, flying with snowflakes.' Liangshan said, 'The lineage of Dongshan can rely on him.' His reputation spread far and wide. After Liangshan passed away, Jingxuan bid farewell to the stupa and went to Dayang, where he visited Chan Master Jian. Jian yielded his seat and asked him to be the abbot.
The Tenth Generation from Qingyuan
Chan Master Yiqing of Touzi (Successor of Dayang Xuan)
Chan Master Yiqing of Touzi in Shuzhou was the son of the Li family of Qingshe. He became a monk through examination and studied the Hundred Dharmas Treatise (Vijñaptimātratāsiddhi). Before long, he sighed, 'The path of three asamkhya kalpas (incalculable eons) is far. What benefit is there in exhausting myself?' He then went to Luoyang to listen to the Avatamsaka Sutra (Flower Garland Sutra), understanding its meaning as if stringing beads. Once, while reading the verses of the Bodhisattvas of Zhulin, he came to 'Mind itself is self-nature' and suddenly awakened, saying, 'The Dharma is apart from words. Can it be conveyed through lectures?' He then abandoned his travels among the lecture seats. At that time, Chan Master Yuanjian resided at Huisheng Rock. One night, he dreamed of raising a blue hawk, considering it an auspicious sign. The next morning, Master Yiqing arrived. Chan Master Yuanjian greeted him with respect and asked him to contemplate the hetu (cause) of the heretic (non-buddhist) asking the Buddha about 'not asking about existence, not asking about non-existence'. After three years, one day, Chan Master Yuanjian asked, 'Do you remember the huatou (critical phrase)? Try to say it.' As Master Yiqing was about to answer, Chan Master Yuanjian covered his mouth. Master Yiqing suddenly became enlightened.
遂禮拜。圓鑒曰。汝妙悟玄機邪。師曰。設有也須吐卻。時資侍者在旁曰。青華嚴。今日如病得汗。師回顧曰。合取狗口。若更忉忉。我即便嘔。自此復經三年。圓鑒時出洞下宗旨示之。悉皆妙契。付以大陽頂相皮履直綴。囑曰。代吾續其宗風。無久滯此。善宜護持。遂書偈送曰。須彌立太虛。日月輔而轉。群峰漸倚他。白雲方改變。少林風起叢。曹溪洞簾卷。金鳳宿龍巢。宸苔豈車碾。令依圓通秀禪師。師至彼。無所參問。唯嗜睡而已。執事白通曰。堂中有僧日睡。當行規法。通曰是誰。曰青上座。通曰未可。待與按過。通即曳杖入堂。見師正睡。乃擊床呵曰。我這裡無閑飯與上座吃了打眠。師曰。和尚教某何為。通曰。何不參禪去。師曰。美食不中飽人吃。通曰。爭奈大有人不肯上座。師曰。待肯堪作甚麼。通曰。上座曾見甚麼人來。師曰浮山。通曰。怪得恁么頑賴。遂握手相笑歸方丈。由是道聲籍甚。
興陽清剖禪師(大陽玄法嗣)
郢州興陽清剖禪師。在大陽作園頭。種瓜次。大陽問。甜瓜何時得熟。師曰。即今熟爛了也。曰揀甜底摘來。師曰。與甚麼人吃。曰不入園者。師曰。未審不入園者。還吃也無。曰汝還識伊么。師曰。雖然不識。不得不與。大陽笑而去○鄭金部問。和尚甚麼時開堂。師
【現代漢語翻譯】 現代漢語譯本 於是（清剖禪師）向圓鑒禪師行禮。圓鑒禪師問道：『你巧妙地領悟了玄機嗎？』清剖禪師回答說：『即使有，也必須吐出來。』當時，資侍者在旁邊說：『青華嚴禪師今天好像病後出了汗一樣。』清剖禪師回頭說：『閉上你的狗嘴！如果再嘮叨，我就要嘔吐了。』 此後又過了三年，圓鑒禪師時常拿出洞下宗（曹洞宗）的宗旨來開示他，清剖禪師都能夠巧妙地契合。圓鑒禪師於是將大陽禪師的頂相、皮履、直裰（僧衣）交付給他，囑咐說：『你代替我延續曹洞宗的風範，不要長久地滯留在這裡，要好好地護持。』於是寫了一首偈頌送給他：『須彌山屹立在太虛之中，日月環繞著它運轉。群峰漸漸地依靠著它，白雲才得以改變。少林的風在叢林中興起，曹溪的洞簾被捲起。金鳳棲息在龍巢之中，宸苔哪裡能被車輪碾壓？』 （圓鑒禪師）讓他去依止圓通秀禪師。清剖禪師到了圓通秀禪師那裡，沒有什麼參問，只是喜歡睡覺。執事僧告訴圓通秀禪師說：『堂中有一個僧人整天睡覺，應當按照規矩懲罰他。』圓通秀禪師問：『是誰？』執事僧回答說：『是青上座。』圓通秀禪師說：『不可，等我考察一下。』圓通秀禪師於是拄著枴杖進入禪堂，看見清剖禪師正在睡覺，就敲擊禪床呵斥道：『我這裡沒有閑飯給上座吃了打瞌睡！』清剖禪師說：『和尚教我做什麼？』圓通秀禪師說：『為什麼不去參禪？』清剖禪師說：『美食不能讓飽人吃。』圓通秀禪師說：『奈何有很多人不認可上座。』清剖禪師說：『待認可了又能做什麼？』圓通秀禪師問：『上座曾經見過什麼人？』清剖禪師回答說：『浮山法遠禪師。』圓通秀禪師說：『怪不得你這麼頑固懶惰！』於是握著清剖禪師的手笑著回到了方丈。從此，清剖禪師的道聲非常響亮。
興陽清剖禪師（大陽警玄禪師的法嗣）
郢州（今湖北鍾祥）興陽清剖禪師，在大陽禪師那裡做園頭（菜園負責人）。一次，清剖禪師在種瓜的時候，大陽禪師問：『甜瓜什麼時候才能成熟？』清剖禪師回答說：『現在就已經熟透了。』大陽禪師說：『挑些甜的摘來。』清剖禪師問：『給什麼人吃？』大陽禪師說：『不入園的人。』清剖禪師問：『不知道不入園的人，還能吃嗎？』大陽禪師說：『你還認識他嗎？』清剖禪師說：『雖然不認識，不得不給。』大陽禪師笑著離開了。 鄭金部問：『和尚什麼時候開堂說法？』
【English Translation】 English version Thereupon, (Qingpou Zen Master) paid his respects. Yuanjian Zen Master said, 'Have you subtly realized the profound mechanism?' The Master replied, 'Even if I had, I would have to spit it out.' At that time, the attendant Zi was beside him and said, 'Qing Huayan is like someone who has sweated after being ill today.' The Master looked back and said, 'Shut your dog mouth! If you chatter any more, I will vomit.' After another three years, Yuanjian Zen Master often brought out the tenets of the Dongxia Sect (Caodong School) to instruct him, and Qingpou Zen Master was able to subtly agree with them. Yuanjian Zen Master then handed over the portrait, leather shoes, and straight robe (monk's robe) of Danyang Zen Master to him, and instructed him, 'You should continue the style of the Caodong School on my behalf, and do not stay here for a long time. You should take good care of it.' Then he wrote a verse to send him off: 'Mount Sumeru stands in the void, the sun and moon revolve around it. The peaks gradually rely on it, and the white clouds can change. The wind of Shaolin rises in the jungle, and the curtain of Caoxi is rolled up. The golden phoenix roosts in the dragon's nest, how can the imperial moss be crushed by wheels?' (Yuanjian Zen Master) told him to rely on Yuan Tongxiu Zen Master. When Qingpou Zen Master arrived at Yuan Tongxiu Zen Master's place, he had no questions to ask, but only liked to sleep. The attendant told Yuan Tongxiu Zen Master, 'There is a monk in the hall who sleeps all day long, and he should be punished according to the rules.' Yuan Tongxiu Zen Master asked, 'Who is it?' The attendant replied, 'It is Qing Zuoshao.' Yuan Tongxiu Zen Master said, 'Not yet, wait for me to examine him.' Yuan Tongxiu Zen Master then entered the Zen hall with a staff, and saw Qingpou Zen Master sleeping. He knocked on the Zen bed and scolded, 'I don't have idle meals here for Zuoshao to eat and doze off!' Qingpou Zen Master said, 'What does the abbot teach me to do?' Yuan Tongxiu Zen Master said, 'Why don't you go to practice Zen?' Qingpou Zen Master said, 'Delicious food cannot satisfy a full person.' Yuan Tongxiu Zen Master said, 'But there are many people who do not recognize Zuoshao.' Qingpou Zen Master said, 'What can be done if they recognize me?' Yuan Tongxiu Zen Master asked, 'Who have you ever seen?' Qingpou Zen Master replied, 'Fushan Fayuan Zen Master.' Yuan Tongxiu Zen Master said, 'No wonder you are so stubborn and lazy!' Then he shook Qingpou Zen Master's hand and smiled and returned to the abbot's room. From then on, Qingpou Zen Master's reputation was very loud.
Xingyang Qingpou Zen Master (Danyang Jingxuan's Dharma successor)
Xingyang Qingpou Zen Master of Yingzhou (now Zhongxiang, Hubei) was a gardener (responsible for the vegetable garden) at Danyang Zen Master's place. Once, when Qingpou Zen Master was planting melons, Danyang Zen Master asked, 'When will the sweet melons ripen?' Qingpou Zen Master replied, 'They are already ripe.' Danyang Zen Master said, 'Pick some sweet ones.' Qingpou Zen Master asked, 'Who are you going to give them to?' Danyang Zen Master said, 'Those who do not enter the garden.' Qingpou Zen Master asked, 'I don't know if those who don't enter the garden can eat them?' Danyang Zen Master said, 'Do you recognize him?' Qingpou Zen Master said, 'Although I don't recognize him, I have to give it to him.' Danyang Zen Master smiled and left. Zheng Jinbu asked, 'When will the abbot open the hall to preach the Dharma?'
曰。不歷僧祇數。日月未生前○師臥疾次。大陽問。是身如泡幻。泡幻中成辦。若無個泡幻。大事無由辦。若要大事辦。識取個泡幻。作么生。師曰。猶是這邊事。大陽曰。那邊事作么生。師曰。匝地紅輪秀。海底不栽花。大陽笑曰。乃爾惺惺邪。師喝曰。將謂我忘卻。竟爾趨寂。
福嚴審承禪師(大陽玄法嗣)
南嶽福嚴審承禪師。侍立大陽次。大陽曰。有一人遍身紅爛。臥在荊棘林中。周匝火圍。若親近得此人。大敞廛開。若親近不得。時中以何為據。師曰。六根不具。七識不全。大陽曰。你教伊出來。我要見伊。師曰。適來別無左右祇對和尚。大陽曰。官不容針。師便禮拜(師后至華嚴隆和尚處。舉前話。隆云。冷如毛粟。細如冰雪)○李相公。特上山。問如何是祖師西來意。師指庭前柏樹。公如是三問。師如是三答。公欣然。乃有頌曰。出沒云閑滿太虛。元來真相一塵無。重重請問西來意。唯指庭前柏一株。
羅浮顯如禪師(大陽玄法嗣)
惠州羅浮山顯如禪師。初到大陽。大陽問。汝是甚處人。曰益州。大陽曰。此去幾里。曰五千里。大陽曰。你與么來。還曾踏著么。曰不曾踏著。大陽曰。汝解騰空那。曰不解騰空。大陽曰。爭得到這裡。曰步步不迷方。通身無辨處。大陽曰。汝
【現代漢語翻譯】 現代漢語譯本： 說：不經歷阿僧祇劫（佛教時間單位，極長的時間）。在日月未產生之前。（大陽禪師）臥病期間，大陽（弟子名）問：這身體如同水泡幻影，在水泡幻影中成就。如果沒有這個水泡幻影，大事就沒有辦法成就。如果要成就大事，認識到這個水泡幻影。該怎麼做？禪師說：仍然是這邊的（相對的、現象界的）事。大陽說：那邊（絕對的、本體界的）的事該怎麼做？禪師說：遍地都是紅色的太陽光輝，海底不種植花朵。大陽笑著說：你竟然如此清醒明白啊。禪師呵斥道：還以為我忘記了，竟然就趨向寂滅。
福嚴審承禪師（大陽玄的法嗣）
南嶽福嚴審承禪師，侍立在大陽禪師旁邊。大陽禪師說：有一個人全身紅爛，躺在荊棘林中，周圍被火包圍。如果能親近這個人，就能大開門戶，廣開方便之門。如果不能親近，平時以什麼為依據？禪師說：六根不完備，七識不齊全。大陽禪師說：你教他出來，我要見他。禪師說：剛才並沒有其他人在左右應對和尚您。大陽禪師說：官府不容針（比喻法度嚴明）。禪師便禮拜。（禪師後來到華嚴隆和尚處，提起之前的話。隆和尚說：冷得像毛粟，細得像冰雪。）李相公，特地上山，問什麼是祖師西來意（禪宗用語，指達摩祖師從印度到中國的目的）。禪師指著庭前的柏樹。相公這樣問了三次，禪師這樣回答了三次。相公很高興，於是作頌說：出沒云間，充滿太虛，原來真相一塵不染。再三請問西來意，只是指著庭前那一株柏樹。
羅浮顯如禪師（大陽玄的法嗣）
惠州羅浮山顯如禪師，剛到大陽禪師處。大陽禪師問：你是哪裡人？回答說：益州。大陽禪師說：這裡距離益州有多少里？回答說：五千里。大陽禪師說：你這樣來，可曾踩到（實地）嗎？回答說：不曾踩到。大陽禪師說：你懂得騰空嗎？回答說：不懂得騰空。大陽禪師說：怎麼到這裡的？回答說：步步不迷失方向，全身沒有可以分辨的地方。大陽禪師說：你
【English Translation】 English version: Said: Without going through asamkhya kalpas (an immeasurably long period of time in Buddhism). Before the sun and moon were born. (Zen Master Dayang) was ill. Dayang (a disciple) asked: This body is like a bubble and an illusion, accomplished within the bubble and illusion. If there were no bubble and illusion, great matters could not be accomplished. If you want to accomplish great matters, recognize this bubble and illusion. How should one do it? The Zen master said: It is still a matter of this side (the relative, phenomenal world). Dayang said: What about the matter of that side (the absolute, noumenal world)? The Zen master said: Red sun wheels shine all over the earth, no flowers are planted at the bottom of the sea. Dayang smiled and said: You are so clear and aware! The Zen master scolded: I thought I had forgotten, and you are already heading towards extinction.
Zen Master Fuyan Shencheng (a Dharma heir of Dayang Xuan)
Zen Master Shencheng of Fuyan Temple on Mount Nan Yue, was standing beside Zen Master Dayang. Zen Master Dayang said: There is a person whose whole body is red and rotten, lying in a thicket of thorns, surrounded by fire. If you can get close to this person, you can open wide the gates and expand the means of skillful teaching. If you cannot get close, what do you rely on usually? The Zen master said: The six senses are not complete, and the seven consciousnesses are not whole. Zen Master Dayang said: Tell him to come out, I want to see him. The Zen master said: Just now, there was no one else on the left or right answering the venerable monk. Zen Master Dayang said: The government does not allow needles (a metaphor for strict laws). The Zen master then bowed. (Later, the Zen master went to the place of Venerable Huayan Long, and mentioned the previous conversation. Venerable Long said: Cold as millet, fine as ice and snow.) Chancellor Li, especially went up the mountain and asked what is the meaning of the Patriarch's coming from the West (a Zen term referring to Bodhidharma's purpose in coming to China from India). The Zen master pointed to the cypress tree in front of the courtyard. The Chancellor asked three times in this way, and the Zen master answered three times in this way. The Chancellor was very happy, and then composed a verse saying: Appearing and disappearing in the clouds, filling the vast void, the true form is originally without a speck of dust. Repeatedly asking the meaning of the coming from the West, only pointing to that cypress tree in front of the courtyard.
Zen Master Xianru of Mount Luofu (a Dharma heir of Dayang Xuan)
Zen Master Xianru of Mount Luofu in Huizhou, had just arrived at Zen Master Dayang's place. Zen Master Dayang asked: Where are you from? He replied: Yizhou. Zen Master Dayang said: How many miles is it from here to Yizhou? He replied: Five thousand miles. Zen Master Dayang said: Coming like this, have you ever stepped on (solid ground)? He replied: I have never stepped on it. Zen Master Dayang said: Do you know how to fly? He replied: I do not know how to fly. Zen Master Dayang said: How did you get here? He replied: Step by step without losing direction, the whole body has nowhere to distinguish. Zen Master Dayang said: You
得超方三昧邪。曰聖心不可得。三昧豈彰名。大陽曰。如是如是。汝應信此。即本體全彰。理事不二。善自護持。
白馬歸喜禪師(大陽玄法嗣)
襄州白馬歸喜禪師。初問大陽。學人矇昧。乞指個入路。大陽曰得。良久乃召師。師應諾。大陽曰。與你個入路。師于言下有省。
青原下十一世
芙蓉道楷禪師(投子青法嗣)
東京天寧芙蓉道楷禪師。沂州崔氏子。自幼學辟榖。隱伊陽山。后游京師。籍名術臺寺。試法華得度。謁投子于海會。乃問。佛祖言句。如家常茶飯。離此之外。別有為人處也無。投子曰。汝道寰中天子敕。還假堯舜禹湯也無。師欲進語。投子以拂子𢷾師口曰。汝發意來。早有三十棒也。師即開悟。再拜便行。投子曰。且來阇黎。師不顧。投子曰。汝到不疑之地邪。師即以手掩耳。後作典座。投子曰。廚務勾當不易。師曰不敢。投子曰。煮粥邪。蒸飯邪。師曰。人工淘米著火。行者煮粥蒸飯。投子曰。汝作甚麼。師曰。和尚慈悲。放他閑去○一日侍投子游菜園。投子度拄杖與師。師接得便隨行。投子曰。理合恁么。師曰。與和尚提鞋挈杖。也不為分外。投子曰。有同行在。師曰。那一人不受教。投子休去。至晚問師。早來說話未盡。師曰。請和尚舉。投子曰。卯生
【現代漢語翻譯】 現代漢語譯本 『你得到了超越常理的三昧（Samadhi，一種精神集中的狀態）嗎？』大陽禪師說：『聖人的心境是無法得到的，三昧又怎麼能用名相來彰顯呢？』大陽禪師說：『是這樣的，是這樣的，你應該相信這個道理，即本體完全顯現，理和事不是對立的。好好守護它。』
白馬歸喜禪師（大陽玄的法嗣）
襄州白馬歸喜禪師，最初問大陽禪師：『學人愚昧，請您指點一條入門的路徑。』大陽禪師說：『可以。』過了很久，大陽禪師叫他，禪師應答。大陽禪師說：『給你一條入門的路徑。』禪師在言語之下有所領悟。
青原下十一世
芙蓉道楷禪師（投子青的法嗣）
東京天寧芙蓉道楷禪師，是沂州崔家的兒子。從小學習辟榖（不食五穀），隱居在伊陽山。後來遊歷京師，在術臺寺登記出家，通過了《法華經》的考試而得度。在海會拜見投子禪師，於是問道：『佛祖的言語，就像家常便飯一樣。除此之外，還有特別的為人處世之道嗎？』投子禪師說：『你說普天之下的天子詔令，難道還需要堯舜禹湯的認可嗎？』道楷禪師想要進一步說話，投子禪師用拂子打他的嘴說：『你發心前來，早就該打三十棒了。』道楷禪師當下開悟，再次拜謝后就想離開。投子禪師說：『且慢，阇黎（Acarya，意為導師）。』道楷禪師不回頭。投子禪師說：『你到達了沒有疑惑的境地了嗎？』道楷禪師立刻用手摀住耳朵。後來擔任典座（寺院廚房的負責人）。投子禪師說：『廚房的事務不容易啊。』道楷禪師說：『不敢當。』投子禪師問：『是煮粥呢，還是蒸飯呢？』道楷禪師說：『人工淘米點火，行者煮粥蒸飯。』投子禪師問：『你做什麼？』道楷禪師說：『和尚慈悲，放他們清閑去。』有一天，侍奉投子禪師遊覽菜園。投子禪師把拄杖遞給道楷禪師，道楷禪師接過後就跟隨他行走。投子禪師說：『理應如此嗎？』道楷禪師說：『為和尚您提鞋拿杖，也不算分外之事。』投子禪師說：『有同行的人在。』道楷禪師說：『哪一個人不接受教誨？』投子禪師不再說話。到了晚上，投子禪師問他：『早上說的話還沒有說完。』道楷禪師說：『請和尚您說。』投子禪師說：『卯生』
【English Translation】 English version 'Have you attained the Samadhi (a state of mental concentration) that transcends the ordinary?' Dayang (Zen master's name) said, 'The mind of a sage is unattainable, how can Samadhi be manifested through names and forms?' Dayang said, 'It is so, it is so, you should believe this principle, that the essence is fully revealed, and principle and phenomena are not opposed. Cherish and protect it well.'
Zen Master Baima Guixi (Successor of Dayang Xuan)
Zen Master Baima Guixi of Xiangzhou, initially asked Dayang, 'This student is ignorant, please point out a path for entry.' Dayang said, 'Okay.' After a long time, Dayang called him, and the Zen master responded. Dayang said, 'I will give you a path for entry.' The Zen master had some understanding under the words.
Eleventh Generation under Qingyuan
Zen Master Furong Daokai (Successor of Touzi Qing)
Zen Master Furong Daokai of Tianning Temple in Tokyo, was the son of the Cui family of Yizhou. From a young age, he studied Bigu (abstaining from grains), and lived in seclusion in Mount Yiyang. Later, he traveled to the capital, registered at Shutai Temple, and was ordained after passing the examination of the 'Lotus Sutra'. He visited Zen Master Touzi at Haihui, and then asked, 'The words of the Buddhas and Patriarchs are like everyday meals. Apart from this, is there a special way to conduct oneself?' Zen Master Touzi said, 'Do you say that the decree of the emperor under heaven still needs the approval of Yao, Shun, Yu, and Tang?' Daokai wanted to speak further, but Zen Master Touzi struck his mouth with a whisk and said, 'You came with this intention, you should have been given thirty blows long ago.' Daokai immediately attained enlightenment, bowed again, and wanted to leave. Zen Master Touzi said, 'Wait, Acarya (teacher).' Daokai did not turn back. Zen Master Touzi said, 'Have you reached a state of no doubt?' Daokai immediately covered his ears with his hands. Later, he served as the superintendent of the kitchen. Zen Master Touzi said, 'The affairs of the kitchen are not easy.' Daokai said, 'I dare not.' Zen Master Touzi asked, 'Is it cooking porridge or steaming rice?' Daokai said, 'The workers wash the rice and light the fire, the practitioners cook the porridge and steam the rice.' Zen Master Touzi asked, 'What do you do?' Daokai said, 'The Abbot is compassionate, letting them be idle.' One day, he served Zen Master Touzi on a tour of the vegetable garden. Zen Master Touzi handed the staff to Daokai, who took it and followed him. Zen Master Touzi said, 'Is it appropriate to be like this?' Daokai said, 'To carry shoes and a staff for the Abbot is not an extraordinary thing.' Zen Master Touzi said, 'There are companions present.' Daokai said, 'Which one does not accept the teachings?' Zen Master Touzi stopped speaking. In the evening, Zen Master Touzi asked him, 'The words spoken in the morning have not been finished.' Daokai said, 'Please, Abbot, speak.' Zen Master Touzi said, 'Mao Sheng'
日。戌生月。師即點燈來。投子曰。汝上來下去。總不徒然。師曰。在和尚左右。理合如此。投子曰。奴兒婢子。誰家屋裡無。師曰。和尚年尊。闕他不可。投子曰。得恁么慇勤。師曰。報恩有分。
青原下十二世
寶峰惟照禪師(芙蓉楷法嗣)
洪州寶峰闡提惟照禪師。簡州李氏子。幼超邁而惡俗。一日授書。至性相近也。習相遠也。遽曰。凡聖本一體。以習故差別。我知之矣。即趨成都。師鹿苑清泰。年十九。剃染登具。泰令聽起信于大慈。師輒歸臥。泰詰之。師曰。既稱正信大乘。豈言說所能了。乃虛心遊方。謁芙蓉于大洪。嘗夜坐閣道。適風雪震薄。聞謦盜者傳呼過之。隨有所得。辭去。大觀中。芙蓉嬰難。師自三吳。欲趨沂水。僕伕迷道。師舉杖擊之。忽大悟。嘆曰。是地非鰲山也邪。比至沂。芙蓉望而喜曰。紹隆吾宗。必子數輩矣。因留躬耕湖上累年。智證成就。
鹿門法燈禪師(芙蓉楷法嗣)
襄州鹿門法燈禪師。成都劉氏子。依大慈寶范為僧。俾聽華嚴。得其要。棄謁芙蓉。芙蓉問曰。如何是空劫已前自己。師于言下。心跡泯然。從容進曰。靈然一句超群像。迥出三乘不假修。芙蓉撫而印之。
青原下十三世
長蘆清了禪師(丹霞淳法嗣)
真州
【現代漢語翻譯】 日。戌生月。師即點燈來。投子（禪師名號）曰。汝上來下去。總不徒然。師曰。在和尚左右。理合如此。投子（禪師名號）曰。奴兒婢子。誰家屋裡無。師曰。和尚年尊。闕他不可。投子（禪師名號）曰。得恁么慇勤。師曰。報恩有分。
青原下十二世
寶峰惟照禪師(芙蓉楷法嗣)
洪州寶峰闡提惟照禪師。簡州李氏子。幼超邁而惡俗。一日授書。至性相近也。習相遠也。遽曰。凡聖本一體。以習故差別。我知之矣。即趨成都。師鹿苑清泰。年十九。剃染登具。泰令聽起信于大慈。師輒歸臥。泰詰之。師曰。既稱正信大乘。豈言說所能了。乃虛心遊方。謁芙蓉于大洪。嘗夜坐閣道。適風雪震薄。聞謦盜者傳呼過之。隨有所得。辭去。大觀中（1107-1110）。芙蓉嬰難。師自三吳。欲趨沂水。僕伕迷道。師舉杖擊之。忽大悟。嘆曰。是地非鰲山也邪。比至沂。芙蓉望而喜曰。紹隆吾宗。必子數輩矣。因留躬耕湖上累年。智證成就。
鹿門法燈禪師(芙蓉楷法嗣)
襄州鹿門法燈禪師。成都劉氏子。依大慈寶范為僧。俾聽華嚴。得其要。棄謁芙蓉。芙蓉問曰。如何是空劫已前自己。師于言下。心跡泯然。從容進曰。靈然一句超群像。迥出三乘不假修。芙蓉撫而印之。
青原下十三世
長蘆清了禪師(丹霞淳法嗣)
真州
【English Translation】 Day. The month of Xu (ninth month). The master immediately lit the lamp. Touzi (name of a Chan master) said, 'Your coming up and going down is not in vain.' The master said, 'Being by the abbot's side, it is proper to do so.' Touzi (name of a Chan master) said, 'Slaves and maids, which household doesn't have them?' The master said, 'The abbot is old and cannot do without them.' Touzi (name of a Chan master) said, 'Being so diligent.' The master said, 'I have a share in repaying kindness.'
Twelfth generation under Qingyuan
Chan Master Baofeng Weizhao (successor of Furong Kai)
Chan Master Chanti Weizhao of Baofeng in Hongzhou. He was a son of the Li family in Jianzhou. As a child, he was outstanding and disliked vulgarity. One day, when receiving a book, he read 'Nature is near, habit is far.' He suddenly said, 'Saints and ordinary beings are originally one body, differentiated by habit. I know this!' He immediately went to Chengdu. He studied with Qingtai of Luyuan. At the age of nineteen, he shaved his head and received the full precepts. Tai ordered him to listen to the Awakening of Faith at Daci. The master would often return to bed. Tai questioned him. The master said, 'Since it is called the True Faith of the Great Vehicle, how can it be fully understood by words?' Then he humbly traveled around, visiting Furong at Dahong. Once, he sat at night in the attic corridor. A strong wind and snow shook the building. He heard the sound of thieves calling out as they passed by. He gained some insight and left. During the Daguan era (1107-1110), Furong encountered difficulties. The master, from Sanwu, wanted to go to Yishui. The servant lost his way. The master raised his staff and struck him. He suddenly had a great enlightenment. He sighed and said, 'Is this place not Mount Ao?' When he arrived at Yi, Furong looked at him with joy and said, 'Those who will carry on our sect will surely be among your peers.' He then stayed and cultivated the land by the lake for many years, and his wisdom was realized.
Chan Master Lumen Fadeng (successor of Furong Kai)
Chan Master Fadeng of Lumen in Xiangzhou. He was a son of the Liu family in Chengdu. He became a monk under Baofan of Daci, who ordered him to listen to the Avatamsaka Sutra and grasp its essence. He abandoned it and visited Furong. Furong asked, 'What is your original self before the empty kalpa?' At these words, the master's mind and traces disappeared. He calmly stepped forward and said, 'The spiritually bright phrase transcends all phenomena, standing out from the Three Vehicles without needing cultivation.' Furong stroked him and sealed it.
Thirteenth generation under Qingyuan
Chan Master Changlu Qingliao (successor of Danxia Chun)
Zhenzhou
長蘆真歇清了禪師。左綿雍氏子。襁褓入寺見佛。喜動眉睫。咸異之。年十八。試法華得度。往成都大慈。習經論。領大意。出蜀至沔漢。扣丹霞之室。丹霞問。如何是空劫已前自己。師擬對。丹霞曰。你鬧在。且去。一日登缽盂峰。豁然契悟。徑歸侍立。丹霞掌曰。將謂你知有。師欣然拜之。翌日丹霞上堂曰。日照孤峰翠。月臨溪水寒。祖師玄妙訣。莫向寸心安。便下座。師直前曰。今日昇座。更瞞某不得也。丹霞曰。你試舉我今日昇座看。師良久。丹霞曰。將謂你瞥地。師便出。
天童正覺禪師(丹霞淳法嗣)
明州天童宏智正覺禪師。隰州李氏子。十四具戒。十八遊方。訣其祖曰。若不發明大事。誓不歸矣。及至汝州香山成枯木。一見深所器重。一日聞僧誦蓮經。至父母所生眼。悉見三千界。瞥然有省。即詣丈室陳所悟。香山指臺上香合曰。裡面是甚麼物。師曰。是甚麼心行。香山曰。汝悟處又作么生。師以手畫一圓相呈之。復拋向后。香山曰。弄泥團漢。有甚麼限。師曰錯。香山曰。別見人始得。師應喏喏。即造丹霞。丹霞問。如何是空劫已前自己。師曰。井底蝦蟆吞卻月。三更不借夜明簾。丹霞曰。未在更道。師擬議。丹霞打一拂子曰。又道不借。師言下釋然。遂作禮。丹霞曰。何不道取一句
【現代漢語翻譯】 現代漢語譯本 長蘆真歇清了禪師，是左綿雍氏人家的孩子。還在襁褓中時，被帶到寺廟見到佛像，就高興得眉開眼笑，大家都覺得很奇異。十八歲時，通過《法華經》的考試而剃度出家。前往成都大慈寺，學習經論，領會了其中的大意。離開四川到達沔漢一帶，拜訪丹霞禪師的住所。丹霞禪師問：『什麼是空劫（佛教時間概念，指極長的時間）以前的自己？』禪師剛要回答，丹霞禪師說：『你太吵鬧了。先離開吧。』有一天，禪師登上缽盂峰，忽然徹底領悟。直接回去侍立在丹霞禪師身旁，丹霞禪師打了他一掌說：『還以為你知道了。』禪師高興地拜謝。第二天，丹霞禪師上堂說法時說：『陽光照耀著孤峰，顯得翠綠；月光照在溪水上，顯得寒冷。祖師的玄妙訣竅，不要在小小的內心去尋求。』說完就走下座位。禪師直接上前說：『今天您升座說法，再也瞞不過我了。』丹霞禪師說：『你試著說說我今天升座說法的情形。』禪師沉默了很久。丹霞禪師說：『還以為你一下子就明白了。』禪師於是離開了。
天童正覺禪師（丹霞淳的法嗣）
明州天童宏智正覺禪師，是隰州李氏人家的孩子。十四歲受具足戒，十八歲開始遊歷四方。臨行前，他告別祖先說：『如果不能明白人生大事，誓不回來。』後來到了汝州香山，像枯木一樣修行，被香山禪師深深器重。有一天，聽到僧人誦讀《蓮花經》，讀到『父母所生眼，悉見三千界』，忽然有所領悟。立刻到香山禪師的房間陳述自己所悟。香山禪師指著臺上的香盒說：『裡面是什麼東西？』禪師說：『是什麼心行？』香山禪師說：『你領悟的地方又是怎樣的？』禪師用手畫了一個圓相來呈現，又拋向身後。香山禪師說：『玩泥團的傢伙，有什麼了不起？』禪師說：『錯了。』香山禪師說：『要另外找人才能明白。』禪師應聲『是是』。隨即去拜訪丹霞禪師。丹霞禪師問：『什麼是空劫以前的自己？』禪師說：『井底的蛤蟆吞掉了月亮，三更時分也不需要夜明簾。』丹霞禪師說：『還不到位，再說。』禪師猶豫不決。丹霞禪師打了一下拂塵說：『又說不需要。』禪師當下釋然，於是行禮。丹霞禪師說：『為什麼不說一句？』
【English Translation】 English version Chan Master Changlu Zhenxie Qingliao was a child of the Yong family of Zuomian. When he was still in swaddling clothes, he was taken to a temple and saw a Buddha statue, and he was so happy that his eyebrows moved. Everyone thought it was strange. At the age of eighteen, he passed the Lotus Sutra examination and was ordained as a monk. He went to Daci Temple in Chengdu to study the scriptures and treatises, and understood the main ideas. Leaving Sichuan, he arrived in the Mianhan area and visited the residence of Chan Master Danxia. Chan Master Danxia asked: 'What is the self before the empty kalpa (a Buddhist concept of time, referring to an extremely long period of time)?' The Chan master was about to answer, but Chan Master Danxia said: 'You are too noisy. Leave first.' One day, the Chan master climbed Mount Boyu and suddenly had a thorough understanding. He went straight back to stand beside Chan Master Danxia. Chan Master Danxia slapped him and said: 'I thought you knew.' The Chan master gratefully bowed. The next day, Chan Master Danxia ascended the hall and said: 'The sun shines on the solitary peak, making it green; the moonlight shines on the stream, making it cold. The mysterious secrets of the Patriarchs should not be sought in the small heart.' After speaking, he stepped down from the seat. The Chan master went straight forward and said: 'Today you ascend the seat to preach, you can no longer hide it from me.' Chan Master Danxia said: 'Try to tell me what it was like for me to ascend the seat to preach today.' The Chan master was silent for a long time. Chan Master Danxia said: 'I thought you would understand it at once.' The Chan master then left.
Chan Master Tiantong Zhengjue (a Dharma heir of Danxia Chun)
Chan Master Hongzhi Zhengjue of Tiantong Temple in Mingzhou was a child of the Li family of Xizhou. At the age of fourteen, he received the complete precepts, and at the age of eighteen, he began to travel around. Before leaving, he bid farewell to his ancestors and said: 'If I cannot understand the great events of life, I vow not to return.' Later, he arrived at Xiangshan in Ruzhou and practiced like a withered tree, and was deeply valued by Chan Master Xiangshan. One day, he heard a monk reciting the Lotus Sutra, reading 'The eyes born of parents see all three thousand worlds,' and suddenly had an understanding. He immediately went to Chan Master Xiangshan's room to state what he had realized. Chan Master Xiangshan pointed to the incense box on the platform and said: 'What is inside?' The Chan master said: 'What is the state of mind?' Chan Master Xiangshan said: 'What is your understanding like?' The Chan master drew a circle with his hand to present it, and then threw it behind him. Chan Master Xiangshan said: 'A fellow playing with mud, what's so great about it?' The Chan master said: 'Wrong.' Chan Master Xiangshan said: 'You need to find someone else to understand.' The Chan master responded 'Yes, yes.' He then went to visit Chan Master Danxia. Chan Master Danxia asked: 'What is the self before the empty kalpa?' The Chan master said: 'The toad at the bottom of the well swallowed the moon, and there is no need for a night-shining curtain in the middle of the night.' Chan Master Danxia said: 'Not there yet, say more.' The Chan master hesitated. Chan Master Danxia struck with a whisk and said: 'You said you didn't need it again.' The Chan master was immediately relieved, and then bowed. Chan Master Danxia said: 'Why don't you say a sentence?'
。師曰。某甲今日失錢遭罪。丹霞曰。未暇打得你。且去。
圓通德止禪師(寶峰照法嗣)
江州圓通青谷真際德止禪師。金紫徐閎中之季子也。世居歷陽。師雙瞳紺碧。神光射人。弱冠夢異僧授四句偈。已而有以南安巖主像遺之者。即傍所載聰明偈。自是持念不忘。后五年。隨金紫。將漕西洛。一夕忽大悟。連作數偈。每嘯歌自若。眾莫測之。乃力求出家。父弗許。欲以官授之。師曰。某方將脫世網。不著三界。豈復刺頭于利名中邪。請移授從兄玨。遂祝髮受具。未數載。名振京師。宣和三年春。徽宗皇帝。賜號真際。俾居圓通。
華藥智朋禪師(寶峰照法嗣)
衡州華藥智朋禪師。四明黃氏子。依寶峰有年。無省。因為眾持缽。寶峰自題其像曰。雨洗淡紅桃萼嫩。風搖淺碧柳絲輕。白雲影里怪石露。綠水光中古木清。噫你是何人。至焦山枯木成禪。師見之嘆曰。今日方知此老。親見先師來。師遂請益其贊。成曰。豈不見。法眼拈夾山境話曰。我二十年。祇作境會。師即契悟。(蘿湖野錄云。成指以問師曰。汝會么。師曰不會。成曰。汝記得法燈擬寒山否。師遂誦。至誰人知此意。令我憶南泉。于憶字處。成遽以手掩師口曰。住住。師豁然有省)乃曰。元來恁么地。成曰。汝作么生會。師
【現代漢語翻譯】 現代漢語譯本： 師父說：『某甲（某甲，泛指某人）今天丟了錢，真是倒霉。』丹霞（丹霞，指丹霞天然禪師）說：『沒空打你，走開。』
圓通德止禪師（寶峰照的法嗣）
江州圓通青谷真際德止禪師，是金紫徐閎中的小兒子，世居歷陽。禪師雙眼瞳孔呈紺碧色，目光炯炯有神。弱冠之年夢見一位奇異的僧人授予他四句偈語。不久，有人將南安巖主（南安巖主，指南安巖的主持）的畫像贈送給他，畫像旁邊寫著一首聰明的偈語。從此，禪師持念不忘。五年後，跟隨金紫，將要前往西洛。一天晚上，忽然大悟，連續寫了幾首偈語，常常嘯歌自若，眾人都不理解他。於是，他極力請求出家，父親不允許，想授予他官職。禪師說：『我正要擺脫世俗的束縛，不染著三界（三界，佛教指欲界、色界、無色界），怎麼會再在名利中自尋煩惱呢？』請求將官職授予他的堂兄徐玨。於是，他剃髮受戒。沒過幾年，名聲就傳遍了京師。宣和三年（1121年）春天，徽宗皇帝賜號『真際』，讓他居住在圓通寺。
華藥智朋禪師（寶峰照的法嗣）
衡州華藥智朋禪師，是四明黃氏的兒子。依止寶峰禪師多年，沒有開悟。於是，他為大眾持缽乞食。寶峰禪師在他的畫像上題寫道：『雨洗淡紅桃萼嫩，風搖淺碧柳絲輕。白雲影里怪石露，綠水光中古木清。』『噫！你是何人？』直到焦山枯木成禪。智朋禪師見到後感嘆道：『今天才知道這位老人家，親眼見到了先師（先師，指寶峰禪師）來。』於是，智朋禪師請求焦山枯木禪師解釋這首讚語。枯木禪師說：『難道你沒見過，法眼禪師（法眼禪師，指法眼文益禪師）拈出夾山（夾山，指夾山善會禪師）的境話，說：我二十年，只是作境會。』智朋禪師當下就契悟了。（《蘿湖野錄》記載，枯木禪師指著讚語問智朋禪師：『你會了嗎？』智朋禪師說不會。枯木禪師說：『你記得法燈禪師（法燈禪師，指法燈禪師）擬寒山（寒山，指寒山子）嗎？』智朋禪師於是誦讀，直到『誰人知此意，令我憶南泉（南泉，指南泉普愿禪師）』，在『憶』字處，枯木禪師急忙用手摀住智朋禪師的嘴說：『住住。』智朋禪師豁然開悟）於是說：『原來是這樣啊。』枯木禪師說：『你作何理解？』
【English Translation】 English version: The master said, 'Someone (Moujia, a generic term for someone) lost money today and is suffering.' Danxia (Danxia, referring to Zen Master Danxia Tianran) said, 'I don't have time to hit you, go away.'
Zen Master Yuantong Dezhi (a Dharma successor of Baofeng Zhao)
Zen Master Dezhi of Qinggu Yuantong in Jiangzhou was the youngest son of Xu Hongzhong of Jinzi, and his family had lived in Liyang for generations. The master's pupils were dark blue, and his eyes shone with spiritual light. When he was young, he dreamed of a strange monk who gave him a four-line verse. Soon after, someone gave him a portrait of the abbot of Nanan Rock (Nanan Rock, referring to the abbot of Nanan Rock), with a clever verse written next to it. From then on, the master recited it without forgetting. Five years later, he followed Jinzi and was about to go to Xiluo. One night, he suddenly had a great enlightenment and wrote several verses in a row, often singing and chanting freely, which no one understood. Therefore, he strongly requested to become a monk, but his father refused and wanted to give him an official position. The master said, 'I am about to break free from the shackles of the world and not be attached to the Three Realms (Three Realms, in Buddhism, referring to the Desire Realm, Form Realm, and Formless Realm). How could I trouble myself with fame and fortune again?' He requested that the official position be given to his cousin Xu Jue. So, he shaved his head and received the precepts. In just a few years, his name spread throughout the capital. In the spring of the third year of Xuanhe (1121 AD), Emperor Huizong bestowed the title 'Zhenji' and allowed him to reside in Yuantong Temple.
Zen Master Huayao Zhipeng (a Dharma successor of Baofeng Zhao)
Zen Master Zhipeng of Huayao in Hengzhou was the son of the Huang family of Siming. He relied on Zen Master Baofeng for many years without enlightenment. Therefore, he carried a bowl to beg for food for the public. Zen Master Baofeng wrote on his portrait: 'Rain washes the light red peach buds tender, wind shakes the light green willow silk light. Strange rocks are exposed in the shadows of white clouds, ancient trees are clear in the light of green water.' 'Alas! Who are you?' Until he became enlightened by the withered tree in Jiaoshan. Zen Master Zhipeng sighed after seeing it, 'Today I know this old man, I have seen the former master (former master, referring to Zen Master Baofeng) come.' Therefore, Zen Master Zhipeng asked Zen Master Kumu of Jiaoshan to explain this praise. Zen Master Kumu said, 'Haven't you seen Zen Master Fayan (Zen Master Fayan, referring to Zen Master Fayan Wenyi) pick up the story of Jiasan (Jiasan, referring to Zen Master Jiasan Shanhui) and say: I have only been doing realm meetings for twenty years.' Zen Master Zhipeng immediately realized. (The 'Luohu Yelu' records that Zen Master Kumu pointed to the praise and asked Zen Master Zhipeng, 'Do you understand?' Zen Master Zhipeng said he didn't understand. Zen Master Kumu said, 'Do you remember Zen Master Fadeng (Zen Master Fadeng, referring to Zen Master Fadeng) comparing Hanshan (Hanshan, referring to Hanshanzi)?' Zen Master Zhipeng then recited until 'Who knows this meaning, makes me remember Nanquan (Nanquan, referring to Nanquan Puyuan)', at the word 'remember', Zen Master Kumu hurriedly covered Zen Master Zhipeng's mouth with his hand and said, 'Stop, stop.' Zen Master Zhipeng suddenly realized) Then he said, 'So that's how it is.' Zen Master Kumu said, 'How do you understand it?'
曰。春生夏長。秋收冬藏。成曰。直須保任。師應喏。
青原齊禪師(石門易法嗣)
吉州青原齊禪師。福州陳氏子。從云蓋智禪師出家。執事首座。首座一日秉拂罷。師問曰。某聞首座所說。莫曉其義。伏望慈悲指示。首座諄諄誘之。使究無著說這個法。逾兩日有省。以偈呈曰。說法無如這個親。十方剎海一微塵。若能於此明真理。大地何曾見一人。首座駭然。因語智得度。遍扣諸方。后至石門。深蒙器可。
尼佛通禪師(石門易法嗣)
遂寧府香山尼佛通禪師。因誦蓮經有省。往見石門。乃曰。成都吃不得也。遂寧吃不得也。石門拈拄杖打出。通忽悟曰。榮者自榮。謝者自謝。秋露春風。好不著便。石門拂袖歸方丈。師亦不顧而出。
青原下十四世
雪竇嗣宗禪師(天童覺法嗣)
明州雪竇聞庵嗣宗禪師。徽州陳氏子。幼業經。圓具。依妙湛慧禪師。詰問次。釋然契悟。慧以麈尾拂付之。后謁宏智。蒙印可。其道愈尊。
善權法智禪師(天童覺法嗣)
常州善權法智禪師陜府柏氏子。壯于西京聖果寺祝髮。習華嚴。棄謁南陽謹。次參大洪智。逾十年。無所證。後於宏智言下豁然。出居善權。次遷金粟。
凈慈慧暉禪師(天童覺法嗣)
杭州
【現代漢語翻譯】 說：春天生長，夏天茂盛，秋天收穫，冬天儲藏。成說：只需保任（保持和承擔）。師父應答：是。
青原齊禪師（石門易的法嗣）
吉州青原齊禪師，福州陳氏之子，跟隨云蓋智禪師出家。擔任首座（寺院中職位名）。首座一日說法完畢，齊禪師問道：『我聽聞首座所說，不明白其中的含義，希望您慈悲指示。』首座諄諄誘導他，讓他研究無著（印度佛教僧侶，瑜伽行唯識學派創始人之一）所說的這個法。過了兩天，齊禪師有所領悟，作偈呈上：『說法沒有比這個更親切的了，十方剎海（指宇宙）都在一微塵中。如果能於此明白真理，大地上何曾見過一個人。』首座非常驚訝，因此告訴智禪師齊禪師已得度。齊禪師遍訪各方，後來到了石門，深受器重。
尼佛通禪師（石門易的法嗣）
遂寧府香山尼佛通禪師，因為誦讀《蓮經》有所領悟，前去拜見石門禪師，說道：『成都吃不得也，遂寧吃不得也。』石門禪師拿起拄杖打他出去。佛通禪師忽然醒悟，說道：『榮者自榮，謝者自謝，秋露春風，好不著便（恰到好處）。』石門禪師拂袖回到方丈，佛通禪師也不回頭就走了。
青原下十四世
雪竇嗣宗禪師（天童覺的法嗣）
明州雪竇聞庵嗣宗禪師，徽州陳氏之子，年幼時學習經書，圓具（受具足戒），依止妙湛慧禪師。在詰問中，釋然契悟。慧禪師將麈尾拂（一種拂塵）交付給他。後來拜見宏智禪師，得到印可，他的道行更加尊崇。
善權法智禪師（天童覺的法嗣）
常州善權法智禪師，陜府柏氏之子，壯年時在西京聖果寺剃度出家，學習《華嚴經》，後來放棄學習去拜見南陽謹禪師，又參訪大洪智禪師，超過十年，沒有得到任何證悟。後來在宏智禪師的言語下豁然開悟，出任善權禪寺住持，之後遷往金粟禪寺。
凈慈慧暉禪師（天童覺的法嗣）
杭州
【English Translation】 Said: Spring brings growth, summer brings flourishing, autumn brings harvest, and winter brings storage. Cheng said: Simply maintain and uphold it. The master responded: Yes.
Chan Master Qingyuan Qi (Dharma successor of Shi Menyi)
Chan Master Qingyuan Qi of Jizhou, son of the Chen family of Fuzhou, left home under Chan Master Yungai Zhi. He served as the head seat. One day, after the head seat finished wielding the whisk, the master asked: 'I have heard what the head seat said, but I do not understand its meaning. I hope you will kindly instruct me.' The head seat earnestly guided him, leading him to study the Dharma spoken by Asanga (Indian Buddhist monk, one of the founders of the Yogacara school). After two days, he had an awakening and presented a verse, saying: 'There is no Dharma more intimate than this, the ten directions of Buddha-lands are in a single mote of dust. If one can understand the true principle here, has anyone ever seen a single person on earth?' The head seat was astonished and told Zhi Chan Master that Qi Chan Master had attained liberation. Qi Chan Master visited various places, and later arrived at Shi Men, where he was deeply valued.
Chan Master Ni Fotong (Dharma successor of Shi Menyi)
Chan Master Ni Fotong of Xiangshan Nunnery in Suining Prefecture, had an awakening from reciting the Lotus Sutra. She went to see Shi Men and said: 'Chengdu cannot be eaten, Suining cannot be eaten.' Shi Men picked up his staff and struck her out. Fotong suddenly awakened and said: 'The glorious are glorious, the fading are fading, autumn dew and spring breeze, how perfectly fitting.' Shi Men brushed his sleeves and returned to his abbot's room. The master also left without looking back.
14th Generation under Qingyuan
Chan Master Xuedou Sizong (Dharma successor of Tiantong Jue)
Chan Master Xuedou Wen'an Sizong of Mingzhou, son of the Chen family of Huizhou, studied scriptures in his youth and received full ordination, relying on Chan Master Miaozhan Hui. During questioning, he suddenly had an awakening. Hui Chan Master gave him a duster. Later, he visited Hongzhi Chan Master and was approved, and his path became more revered.
Chan Master Shanquan Fazhi (Dharma successor of Tiantong Jue)
Chan Master Shanquan Fazhi of Changzhou, son of the Bai family of Shan Prefecture, shaved his head at Shengguo Temple in Xijing in his youth and studied the Avatamsaka Sutra. He abandoned his studies to visit Nanyang Jin, and then visited Dahong Zhi for more than ten years without any realization. Later, he suddenly awakened under the words of Hongzhi Chan Master, and became the abbot of Shanquan Temple, and later moved to Jin Su Temple.
Chan Master Jingci Huihui (Dharma successor of Tiantong Jue)
Hangzhou
凈慈自得慧暉禪師。會稽張氏子。甫二十。扣真歇于長蘆。微有所證。旋里謁宏智。宏智舉。當明中有暗。不以暗相遇。當暗中有明。不以明相睹問之。語不契。初夜定回。往聖僧前燒香。而宏智適至。師見之。頓明前話。次日入室。宏智舉。堪嗟去日顏如玉。卻嘆回時𩯭似霜詰之。師曰。其入離其出微。自爾問答無滯。宏智許為室中真子。紹興丁巳。開法補陀。徙萬壽及吉祥雪竇。
瑞巖法恭禪師(天童覺法嗣)
明州瑞巖石窗法恭禪師。郡之奉化林氏子。往延慶講下。一夕誦法華。至父母所生眼。悉見三千界。時聞風刺棕櫚葉聲。忽然有省。棄依天童。始明大旨。
吉祥元實禪師(天衣聰法嗣)
無為軍吉祥元實禪師。高郵人。自到天衣。𤼭夜精勤。脅不至席。一日偶失笑喧眾。天衣擯之。中夜宿田里。睹星月粲然有省。曉歸趨方丈。天衣見乃問。洞山五位君臣。如何話會。師曰。我這裡一位也無。天衣令參堂。謂侍僧曰。這漢卻有個見處。奈不識宗旨何。入室次。天衣預令行者五人分序而立。師至。俱召實上座。師於是密契奧旨。述偈曰。一位才彰五位分。君臣葉處紫雲屯。夜明簾卷無私照。金殿重重顯至尊。天衣稱善。
投子道宣禪師(天衣聰法嗣)
舒州投子道宣禪
【現代漢語翻譯】 現代漢語譯本：凈慈自得慧暉禪師，會稽（今浙江紹興）張氏之子。剛滿二十歲，前往長蘆拜訪真歇禪師，略有所悟。之後回到家鄉拜見宏智禪師。宏智禪師舉出『當明中有暗，不以暗相遇；當暗中有明，不以明相睹』來問他，慧暉禪師的回答不契合。初夜禪定結束后，慧暉禪師前往聖僧前燒香，恰好宏智禪師也到了。慧暉禪師見到宏智禪師，頓時明白了之前那句話的含義。第二天入室，宏智禪師舉出『堪嗟去日顏如玉，卻嘆回時鬢似霜』來詰問他。慧暉禪師回答說：『其入離其出微。』從此以後，問答之間再無滯礙。宏智禪師認可他是入室的真傳弟子。紹興丁巳年（1137年），慧暉禪師開法于補陀山，后又遷往萬壽寺和吉祥雪竇寺。 瑞巖法恭禪師（天童覺禪師的法嗣） 明州瑞巖石窗法恭禪師，郡之奉化（今浙江寧波奉化區）林氏之子。早年往延慶寺研習經論，一夜誦讀《法華經》，讀到『父母所生眼，悉見三千界』時，聽到風吹棕櫚葉的聲音，忽然有所領悟。於是捨棄經論，依止天童禪師，才明白佛法的大旨。 吉祥元實禪師（天衣義懷禪師的法嗣） 無為軍（今安徽無為市）吉祥元實禪師，高郵（今江蘇高郵市）人。自從來到天衣寺，通宵達旦地精進修行，從不躺下睡覺。一天，偶然失笑，驚擾了大眾，天衣義懷禪師責罰他離開寺院。半夜，元實禪師在田野里住宿，看到星月明亮，忽然有所領悟。天亮后回到方丈室，天衣義懷禪師見到他，就問：『洞山五位君臣，如何話會？』元實禪師回答說：『我這裡一位也無。』天衣義懷禪師讓他回到禪堂繼續參禪，並對侍僧說：『這個人確實有個見地，可惜不識宗旨啊。』入室請法時，天衣義懷禪師預先安排五個行者分列站立。元實禪師來到后，五位行者一齊呼叫『實上座』。元實禪師因此秘密地領悟了奧妙的旨意，並作偈說：『一位才彰五位分，君臣葉處紫雲屯。夜明簾卷無私照，金殿重重顯至尊。』天衣義懷禪師稱讚他。 投子道宣禪師（天衣義懷禪師的法嗣） 舒州（今安徽安慶）投子道宣禪師
【English Translation】 English version: Chan Master Zide Huihui of Jingci Temple, was a son of the Zhang family of Kuaiji (present-day Shaoxing, Zhejiang). Barely twenty years old, he visited Chan Master Zhenxie at Changlu Temple and gained some insight. He then returned to his hometown to visit Chan Master Hongzhi. Chan Master Hongzhi asked him, 'When there is darkness in light, do not meet it with darkness; when there is light in darkness, do not look at it with light.' His answer did not match. After returning from meditation in the early night, he went to burn incense before the Holy Monk, and Chan Master Hongzhi happened to arrive. When Chan Master Huihui saw him, he suddenly understood the meaning of the previous words. The next day, he entered the room, and Chan Master Hongzhi asked him, 'It is lamentable that the face was like jade in the past, but it is regrettable that the temples are like frost when returning.' Chan Master Huihui replied, 'Its entry is subtle from its exit.' From then on, there were no more obstacles in their questions and answers. Chan Master Hongzhi recognized him as a true son of the room. In the year Ding Si of Shaoxing (1137 AD), Chan Master Huihui opened the Dharma at Mount Putuo, and later moved to Wanshou Temple and Jixiang Xuedou Temple. Chan Master Fagong of Ruiyan (Successor of Chan Master Jue of Tiantong) Chan Master Fagong of the Stone Window of Ruiyan Temple in Mingzhou, was a son of the Lin family of Fenghua (present-day Fenghua District, Ningbo, Zhejiang). He went to Yanqing Temple to study scriptures and commentaries. One night, while reciting the Lotus Sutra, when he reached the line 'The eyes born of parents can see the three thousand worlds,' he heard the sound of the wind piercing the palm leaves and suddenly had an awakening. He then abandoned the scriptures and commentaries and followed Chan Master Tiantong, and only then did he understand the great purpose of the Buddha Dharma. Chan Master Yuanshi of Jixiang (Successor of Chan Master Cong of Tianyi) Chan Master Yuanshi of Jixiang Temple in Wuwei Army (present-day Wuwei City, Anhui), was a native of Gaoyou (present-day Gaoyou City, Jiangsu). Since arriving at Tianyi Temple, he diligently practiced day and night, never lying down to sleep. One day, he accidentally laughed and disturbed the assembly, and Chan Master Cong of Tianyi punished him by asking him to leave the temple. In the middle of the night, Chan Master Yuanshi stayed in the fields, saw the bright stars and moon, and suddenly had an awakening. He returned to the abbot's room at dawn, and Chan Master Cong of Tianyi saw him and asked, 'How do you discuss the Five Ranks of Lord and Vassal of Dongshan?' Chan Master Yuanshi replied, 'I don't even have one rank here.' Chan Master Cong of Tianyi told him to return to the meditation hall to continue practicing, and said to the attendant monks, 'This person does have a view, but unfortunately he does not recognize the purpose.' When entering the room to request Dharma, Chan Master Cong of Tianyi arranged for five practitioners to stand in order. When Chan Master Yuanshi arrived, all five practitioners called out 'Senior Seat Shi.' Chan Master Yuanshi thus secretly understood the profound meaning and composed a verse saying, 'One rank just reveals the division of five ranks, where lord and vassal agree, purple clouds gather. The night-bright curtain rolls up, shining impartially, the golden palace displays the Supreme One.' Chan Master Cong of Tianyi praised him. Chan Master Daoxuan of Touzi (Successor of Chan Master Cong of Tianyi) Chan Master Daoxuan of Touzi in Shuzhou (present-day Anqing, Anhui)
師。久侍天衣。無所契。天衣叱之。師忘寢食者月餘。一夕聞巡更鈴聲。忽猛省曰。住住。一聲直近青霄路。寒潭月皎有誰知。泥牛觸折珊瑚樹。天衣聞。命職藏司。住后凡有所問。以拂子作搖鈴勢。
青原下十五世
雪竇智鑒禪師(天童玨法嗣)
明州雪竇智鑒禪師。滁州吳氏子。兒時母與洗手痬。因曰。是甚麼。對曰。我手似佛手。長失恃怙。依真歇于長蘆。大休首眾。即器之。后遁象山。百怪不能惑。深夜開悟。求證於延壽然。復見大休。
教外別傳卷十五 卍新續藏第 84 冊 No. 1580 教外別傳
教外別傳卷十六
過去六佛
毗婆尸佛
毗婆尸佛(過去莊嚴劫。第九百九十八尊)偈曰。身從無相中受生。猶如幻出諸形象。幻人心識本來無。罪福皆空無所住。
尸棄佛
尸棄佛(莊嚴劫第九百九十九尊)偈曰。起諸善法本是幻。造諸惡業亦是幻。身如聚沫心如風。幻出無根無實性。
毗舍浮佛
毗舍浮佛(莊嚴劫。第一千尊)偈曰。假借四大以為身。心本無生因境有。前境若無心亦無。罪福如幻起亦滅。
拘留孫佛
拘留孫佛(見在賢劫。第一尊)偈曰。見身無實是佛身。了心如幻是佛幻。了得身心
【現代漢語翻譯】 現代漢語譯本 某禪師長久侍奉天衣禪師，但一直沒有領悟。天衣禪師呵斥他，禪師因此廢寢忘食一個多月。一天晚上，聽到巡夜人打更的聲音，忽然猛然醒悟，說：『住！住！這一聲響亮得直衝雲霄。寒潭中的明月皎潔，有誰能真正領會？如同泥牛一觸就折斷了珊瑚樹。』天衣禪師聽聞后，命他管理藏經樓。之後凡是有人請教問題，他就用拂塵做出搖鈴的姿勢。
青原行思禪師門下第十五世
雪竇智鑒禪師（天童玨禪師的法嗣）
明州雪竇智鑒禪師，是滁州吳氏之子。小時候，母親給他洗手上的瘡，他問道：『這是什麼？』回答說：『我的手像佛手。』他很小就失去了父母，依止真歇禪師于長蘆寺。大休禪師讓他擔任首座，非常器重他。後來他隱遁到象山，各種怪異現象都不能迷惑他。深夜開悟，向延壽然禪師求證，又去拜見大休禪師。
《教外別傳》卷十五 《卍新續藏》第84冊 No. 1580 《教外別傳》
《教外別傳》卷十六
過去六佛
毗婆尸佛
毗婆尸佛（過去莊嚴劫，第九百九十八尊）偈語說：身體從無相之中產生，猶如幻化出來的各種形象。幻化的人心和意識本來就是虛無的，罪和福都是空性的，沒有可以執著的地方。
尸棄佛
尸棄佛（莊嚴劫第九百九十九尊）偈語說：生起各種善法，其本質是虛幻的。造作各種惡業，其本質也是虛幻的。身體如同聚沫，心如同風，幻化出來的東西沒有根基，沒有真實性。
毗舍浮佛
毗舍浮佛（莊嚴劫，第一千尊）偈語說：借用地、水、火、風四大元素構成身體，心本來沒有生滅，因為外境才產生。如果外境不存在，心也就不存在。罪和福如同幻象，生起也會滅去。
拘留孫佛
拘留孫佛（現在賢劫，第一尊）偈語說：認識到身體沒有實體，就是佛身。明白心如幻象，就是佛的幻化。明白身心
【English Translation】 English version The master served Zen Master Tianyi for a long time but had no enlightenment. Tianyi scolded him, and the master forgot to eat and sleep for more than a month. One night, hearing the sound of the night watchman's clapper, he suddenly realized, saying: 'Stop! Stop! This sound goes straight to the blue sky. Who knows the bright moon in the cold pool? The mud ox breaks the coral tree with a touch.' Tianyi heard this and ordered him to manage the scripture library. After that, whenever someone asked a question, he would make a gesture of shaking a bell with his whisk.
Fifteenth generation under Qingyuan Xingsi
Zen Master Xuedou Zhijian (Dharma successor of Tiantong Jue)
Zen Master Xuedou Zhijian of Mingzhou was the son of the Wu family of Chuzhou. When he was a child, his mother washed the sores on his hands, and he asked, 'What is this?' The answer was, 'My hand is like a Buddha's hand.' He lost his parents at a young age and relied on Zen Master Zhenxie at Changlu Temple. Zen Master Daxiu made him the head of the assembly and valued him very much. Later, he went into seclusion in Xiangshan, and various strange phenomena could not confuse him. He had a deep enlightenment in the middle of the night, sought confirmation from Zen Master Yanshou Ran, and then went to see Zen Master Daxiu.
Beyond the Teachings, Volume 15 Supplement to the Wan New Collection, Volume 84, No. 1580, Beyond the Teachings
Beyond the Teachings, Volume 16
The Six Past Buddhas
Vipassī Buddha
Vipassī Buddha (Past Adornment Kalpa, the 998th) says in his verse: The body is born from the unmanifest, like various forms manifested from illusion. The illusory human mind and consciousness are originally empty. Sin and blessing are both empty, with nothing to cling to.
Sikhī Buddha
Sikhī Buddha (Adornment Kalpa, the 999th) says in his verse: The arising of all good dharmas is illusory in nature. The creation of all evil karmas is also illusory in nature. The body is like a mass of foam, the mind is like the wind. What is manifested from illusion has no root and no reality.
Vessabhū Buddha
Vessabhū Buddha (Adornment Kalpa, the 1000th) says in his verse: The four great elements are borrowed to form the body. The mind originally has no birth, it arises because of external conditions. If the external conditions do not exist, the mind will also not exist. Sin and blessing are like illusions, arising and ceasing.
Kakusandha Buddha
Kakusandha Buddha (Present Auspicious Kalpa, the 1st) says in his verse: Seeing that the body has no substance is the Buddha's body. Understanding that the mind is like an illusion is the Buddha's illusion. Understanding the body and mind
本性空。斯人與佛何殊別。
拘那含牟尼佛
拘那含牟尼佛(賢劫。第二尊)偈曰。佛不見身知是佛。若實有知別無佛。智者能知罪性空。坦然不怖于生死。
迦葉佛
迦葉佛(賢劫。第三尊)偈曰。一切眾生性清凈。從本無生無可滅。即此身心是幻生。幻化之中無罪福。
西天東土應化聖賢
文殊菩薩
文殊菩薩。一日令善財採藥曰。是藥者采將來。善財遍觀大地。無不是藥。卻來白曰。無有不是藥者。文殊曰。是藥者采將來。善財遂于地上。拈一莖草。度與文殊。文殊接得。呈起示眾曰。此藥亦能殺人。亦能活人(五祖戒。出善財語云。慚愧 首山念云。文殊大似掩耳偷鈴 瑯玡覺云。文殊可謂誠實之言。要且額頭汗出口里膠生 溈山喆云。善財能采。文殊善用。非但寢疾毗耶。直饒盡大地人。抱必死之疾。到文殊所。教他個個脫體而去。何故。解用不須霜刃劍。延齡何必九還丹 梁山遠云。得之於心。伊蘭作栴檀之樹。失之於旨。甘露乃蒺藜之園。文殊當時與么舉揚。若不是善財同聲相應。同氣相求。未免一場懡㦬。還知二大老落處么。處處綠楊堪繫馬。家家門首透長安 天童華云。大小文殊。被善財換卻眼睛 元叟端云。善財解采不解用。文殊解用不解采。以致
【現代漢語翻譯】 現代漢語譯本 本性是空寂的。這樣的人與佛有什麼區別呢？
拘那含牟尼佛（過去賢劫中的第二尊佛）
拘那含牟尼佛（賢劫，第二尊）的偈語說：『佛不執著于自身，知道自身即是佛。如果執著于實有，那就與佛不同了。有智慧的人能夠明白罪的本性是空，就能坦然不懼怕生死。』
迦葉佛
迦葉佛（賢劫，第三尊）的偈語說：『一切眾生的本性都是清凈的，從根本上來說沒有生，也沒有滅。這身心只是幻化而生，在幻化之中沒有罪也沒有福。』
西天東土應化聖賢
文殊菩薩
文殊菩薩有一天讓善財童子去採藥，說：『是藥的就採來。』善財童子遍觀大地，發現沒有不是藥的，回來稟告說：『沒有不是藥的。』文殊菩薩說：『是藥的就採來。』善財童子於是從地上拈起一根草，交給文殊菩薩。文殊菩薩接過草，舉起來向大眾展示說：『這藥既能殺人，也能救人。』（五祖戒禪師說：慚愧。首山省念禪師說：文殊菩薩很像掩耳盜鈴。瑯玡慧覺禪師說：文殊菩薩可謂誠實之言，但額頭冒汗，口裡發黏。溈山靈祐禪師說：善財童子能採藥，文殊菩薩善於用藥。不僅能醫治生病的毗耶離城，即使整個大地的人都患了必死的疾病，到了文殊菩薩這裡，也能讓他們個個脫胎換骨而去。為什麼呢？因為善於用藥就不需要鋒利的刀劍，延年益壽又何必用九轉還丹。梁山圓寂禪師說：得之於心，即使是伊蘭也能長成旃檀樹；失之於旨，即使是甘露也會變成蒺藜園。文殊菩薩當時這樣舉揚，如果不是善財童子同聲相應，同氣相求，難免一場尷尬。還知道兩位大德的落腳處嗎？處處綠楊都可以繫馬，家家門首都通向長安。天童正覺禪師說：大小文殊，被善財童子換掉了眼睛。元叟行端禪師說：善財童子會採藥卻不會用藥，文殊菩薩會用藥卻不會採藥，以至於……』）
【English Translation】 English version The fundamental nature is emptiness. What difference is there between such a person and a Buddha?
Krakucchanda Buddha
Krakucchanda Buddha (the second Buddha of the Bhadrakalpa (Virtuous Aeon)) said in a verse: 'The Buddha does not see the body, knowing it is the Buddha. If there is attachment to reality, then there is no difference from not being a Buddha. The wise are able to know that the nature of sin is empty, and are thus fearless of birth and death.'
Kasyapa Buddha
Kasyapa Buddha (the third Buddha of the Bhadrakalpa (Virtuous Aeon)) said in a verse: 'All sentient beings are pure in nature, fundamentally without birth and without extinction. This very body and mind are illusory creations, and within this illusion, there is neither sin nor merit.'
Holy Sages Manifested in India and China
Manjusri Bodhisattva
One day, Manjusri Bodhisattva instructed Sudhana to gather medicine, saying, 'Gather that which is medicine.' Sudhana surveyed the entire earth and found that there was nothing that was not medicine. He returned and reported, 'There is nothing that is not medicine.' Manjusri said, 'Gather that which is medicine.' Thereupon, Sudhana picked a blade of grass from the ground and presented it to Manjusri. Manjusri received it, held it up, and showed it to the assembly, saying, 'This medicine can both kill and save people.' (Chan Master Wuzu Jie said: 'Ashamed.' Chan Master Shoushan Nian said: 'Manjusri is much like covering one's ears while stealing a bell.' Chan Master Langye Jue said: 'Manjusri's words can be called honest, but sweat pours from his brow and glue sticks in his mouth.' Chan Master Weishan Zhe said: 'Sudhana is skilled at gathering, and Manjusri is skilled at using. Not only can he cure the sick in Vaisali, but even if all the people on earth were suffering from a fatal illness, they could all be completely transformed by coming to Manjusri. Why? Because skillful use does not require a sharp sword, and prolonging life does not require the Nine-Turn Elixir.' Chan Master Liangshan Yuan said: 'When grasped in the heart, even Eranthemum indicum can grow into a sandalwood tree; when lost in meaning, even nectar becomes a thistle garden. If Manjusri had not been met with Sudhana's resonance and shared aspiration, it would have been an awkward situation. Do you know where the two great elders ended up? Everywhere, green willows are suitable for tethering horses, and every household's door leads to Chang'an (702-704 AD).' Chan Master Tiantong Hua said: 'Great and small Manjusri, had their eyes replaced by Sudhana.' Chan Master Yuansou Duan said: 'Sudhana knows how to gather but not how to use; Manjusri knows how to use but not how to gather, resulting in...')
盡大地人。病在膏肓。大眾且道。誵訛在甚麼處。猴愁摟。搜頭。狗走抖擻口 萬峰蔚云。善財拈起藥草。家醜無端露盡。文殊舉示諸方。文殊漏逗不少。嵩山不令人知。且道。有何玄妙。千年松下茯苓。得者自然微笑)○庵提遮女。問文殊曰。明知生是不生之理。為甚麼卻被生死之所流轉。文殊曰。其力未充。
天親菩薩
天親菩薩。從彌勒內宮而下。無著菩薩問曰。人間四百年。彼天為一晝夜。彌勒於一時中。成就五百億天子。證無生法忍。未審說甚麼法。天親曰。祇說這個法。祇是梵音清雅。令人樂聞(薦福懷云。彌勒已是錯說。天親已是錯傳。山僧今日將錯就錯。與你諸人注破。良久云。諦聽諦聽。向下文長。付在來日)。
維摩大士
維摩會上。三十二菩薩。各說不二法門。文殊曰。我於一切法。無言無說。無示無識。離諸問答。是為菩薩入不二法門。於是文殊又問維摩。仁者當說。何等是菩薩入不二法門。維摩默然。文殊贊曰。乃至無有語言文字。是菩薩真入不二法門 (保福展云。文殊也似掩耳偷鈴。力盡烏江。維摩一默。未出化門。又云。大小維摩。被文殊一坐。直至如今起不得 雪竇顯云。維摩道什麼。復云。勘破了也 瑯玡覺云。文殊與么贊善。也是杓卜聽虛聲。維摩
【現代漢語翻譯】 現代漢語譯本 盡大地的人，病入膏肓（比喻病情嚴重到無法醫治的地步）。各位，你們說，問題出在哪裡？（就像）猴子發愁地撓頭，狗跑動時抖擻著身子。（就像）萬峰蔚云（比喻氣勢雄偉）。善財（Sudhana，佛教中的一位菩薩）拿起藥草，家醜無端暴露無遺。文殊（Manjusri，代表智慧的菩薩）向各方展示，文殊（Manjusri）的破綻也不少。嵩山（Songshan Mountain，中國五嶽之一）不讓人輕易知曉，那麼，這裡面有什麼玄妙呢？（就像）千年松樹下的茯苓（一種中藥材），得到它的人自然會微笑。（就像）庵提遮女（Amra，一位女性的名字）問文殊（Manjusri）說：『明明知道生是不生之理，為什麼還會被生死所流轉呢？』文殊（Manjusri）說：『那是因為你的力量還不夠。』
天親菩薩（Vasubandhu，一位佛教論師）。
天親菩薩（Vasubandhu）從彌勒（Maitreya，未來佛）的內宮下來，無著菩薩（Asanga，一位佛教論師）問道：『人間四百年，是彼天的一晝夜。彌勒（Maitreya）在一個時辰中，成就了五百億天子，證得了無生法忍（Anutpattika-dharma-ksanti，對諸法不生不滅的體悟）。不知道他說了什麼法？』天親（Vasubandhu）說：『只是說了這個法，只是梵音清雅，令人樂於聽聞。』（薦福懷云（Jianfu Huaiyun，一位禪師的名字）說：『彌勒（Maitreya）已經說錯了，天親（Vasubandhu）也已經傳錯了。我今天將錯就錯，為你們各位註釋一下。』停頓片刻說：『仔細聽，仔細聽，下面的內容很長，留到明天再說。』）
維摩大士（Vimalakirti，一位在家菩薩）。
在維摩（Vimalakirti）的集會上，三十二位菩薩各自說了不二法門（Advaya，超越二元對立的法門）。文殊（Manjusri）說：『我對於一切法，無言無說，無示無識，遠離一切問答，這就是菩薩進入不二法門。』於是文殊（Manjusri）又問維摩（Vimalakirti）：『仁者您說，什麼是菩薩進入不二法門？』維摩（Vimalakirti）默然不語。文殊（Manjusri）讚歎道：『乃至沒有語言文字，這才是菩薩真正進入不二法門。』（保福展云（Baofu Zhan Yun，一位禪師的名字）說：『文殊（Manjusri）也好像掩耳盜鈴，（就像）力盡的烏江（Wujiang River，項羽自刎的地方）。維摩（Vimalakirti）的沉默，還沒有超出教化的範圍。』又說：『大小維摩（Vimalakirti），被文殊（Manjusri）一坐，直到現在都起不來。』雪竇顯（Xuedou Xian，一位禪師的名字）說：『維摩（Vimalakirti）說了什麼？』又說：『看穿了。』瑯玡覺（Langya Jue，一位禪師的名字）說：『文殊（Manjusri）這樣讚歎，也像是用卜卦來聽取虛假的聲音。』維摩（Vimalakirti）……
【English Translation】 English version All the people on this great earth are terminally ill. Everyone, tell me, where does the problem lie? (It's like) a monkey scratching its head in worry, a dog shaking its body as it runs. (It's like) the majestic clouds of Wanfeng (a metaphor for imposing momentum). Sudhana (a bodhisattva in Buddhism) picks up medicinal herbs, exposing the family's shame without reason. Manjusri (the bodhisattva representing wisdom) shows it to all directions, and Manjusri (Manjusri) also has many flaws. Songshan Mountain (one of the Five Great Mountains in China) does not easily reveal its secrets, so what mysteries are hidden within? (It's like) the Poria cocos (a type of medicinal fungus) under the thousand-year-old pine tree; those who obtain it will naturally smile. (It's like) Amra (a woman's name) asking Manjusri (Manjusri): 'Clearly knowing that birth is the principle of non-birth, why are we still subject to the cycle of birth and death?' Manjusri (Manjusri) says: 'That's because your strength is not yet sufficient.'
Vasubandhu (a Buddhist scholar).
Vasubandhu (Vasubandhu) descends from the inner palace of Maitreya (the future Buddha). Asanga (a Buddhist scholar) asks: 'Four hundred years in the human realm is one day and night in that heaven. Maitreya (Maitreya) accomplishes five hundred billion celestial beings in one hour, attaining Anutpattika-dharma-ksanti (the realization of the non-arising and non-ceasing of all dharmas). I wonder what Dharma he preached?' Vasubandhu (Vasubandhu) says: 'He only preached this Dharma; it's just that the Brahma sound is pure and elegant, making people happy to hear.' (Jianfu Huaiyun (a Chan master's name) says: 'Maitreya (Maitreya) has already spoken wrongly, and Vasubandhu (Vasubandhu) has also transmitted it wrongly. Today, I will make the best of a bad situation and annotate it for you all.' After a moment of silence, he says: 'Listen carefully, listen carefully; the following content is long and will be left for tomorrow.')
Vimalakirti (a lay bodhisattva).
At Vimalakirti's (Vimalakirti) assembly, thirty-two bodhisattvas each spoke about the Advaya (non-duality) Dharma. Manjusri (Manjusri) says: 'Regarding all dharmas, I have no words to speak, no demonstrations to show, no knowledge to perceive, and I am far from all questions and answers. This is how a bodhisattva enters the Advaya Dharma.' Then Manjusri (Manjusri) asks Vimalakirti (Vimalakirti): 'Virtuous one, what do you say is the bodhisattva's entry into the Advaya Dharma?' Vimalakirti (Vimalakirti) remains silent. Manjusri (Manjusri) praises: 'Even without language and words, this is the true entry of a bodhisattva into the Advaya Dharma.' (Baofu Zhan Yun (a Chan master's name) says: 'Manjusri (Manjusri) is also like covering one's ears while stealing a bell, (like) Xiang Yu (a historical figure) at the exhausted Wujiang River (where he committed suicide). Vimalakirti's (Vimalakirti) silence has not yet gone beyond the scope of teaching.' He also says: 'Both the great and small Vimalakirtis (Vimalakirti) have been sat upon by Manjusri (Manjusri) and cannot get up even now.' Xuedou Xian (a Chan master's name) says: 'What did Vimalakirti (Vimalakirti) say?' He also says: 'I've seen through it.' Langya Jue (a Chan master's name) says: 'Manjusri's (Manjusri) praise is also like using divination to listen to false sounds.' Vimalakirti (Vimalakirti) ...
默然。你等諸人。不得鉆龜打瓦 昭覺勤云。這一轉語。叢林話會不少。有道默然。有道良久。有道據坐。有道不對。要且摸索不著。直得其聲如雷。普驚群動。自古及今。前聖后聖。所說法門。只向維摩片時之間。一時顯現。且道。正當恁么時。作個甚麼。得見維摩 溈山果云。大眾。居士門高。可謂壁立萬仞。水泄不通。擬心則差。動念則隔。不擬不動。落在無事界中。諸人作么生入。良久云。退後退後 大溈智云。不二法門。是默然不是默然。若是默然。文殊則為剩語。若不是默然。維摩一場虛設。畢竟如何。具眼者辨 金粟悟云。不二與默然。廣慧與諸人拈過一邊。還見維摩做處么。當堂慵正坐。全體本無餘)。
善財童子
善財參五十三員善知識。末後到彌勒閣前。見樓閣門閉。瞻仰讚歎。見彌勒從別處來。善財作禮曰。愿樓閣門開。令我得入。尋時彌勒至善財前。彈指一聲。樓閣門開。善財入已。閣門即閉。見百千萬億樓閣。一一樓閣內。有一彌勒。領諸眷屬。並一善財。而立其前○善財因無著菩薩問曰。我欲見文殊。何者即是。善財曰。汝發一念心清凈即是。無著曰。我發一念心清凈。為甚麼不見。善財曰。是真見文殊。
須菩提尊者
須菩提尊者。在巖中宴坐。諸天雨華贊
【現代漢語翻譯】 現代漢語譯本： 默然。你們這些人，不要用鉆龜打瓦的方式來猜測。昭覺勤云禪師的這一轉語，叢林中的禪師們討論了很多。有人說默然，有人說良久，有人說據坐，有人說不對，但都摸索不著真正的含義。要知道，真正的道理其聲如雷，能驚動一切。自古及今，前聖后聖所說的法門，都在維摩詰居士片時之間一時顯現。那麼，正當這個時候，做什麼才能得見維摩詰呢？溈山果禪師說，各位，維摩詰居士的門檻很高，可謂壁立萬仞，水泄不通。如果用心去揣測就會有偏差，動念頭就會被隔絕。不揣測也不動念頭，就會落入無事界中。你們要怎麼進入呢？良久之後說，退後，退後！大溈智禪師說，不二法門，是默然還是不是默然？如果是默然，文殊菩薩就說了多餘的話。如果不是默然，維摩詰居士就白白地演了這一場戲。究竟如何？有眼力的人自己辨別。金粟悟禪師說，不二和默然，廣慧禪師和各位已經放在一邊了。還見到維摩詰居士的作為嗎？（他）端坐在那裡，全體本來就沒有剩餘。
善財童子（Sudhana）
善財童子參訪了五十三位善知識（ कल्याणमित्र ）。最後來到彌勒（Maitreya）閣前，看到樓閣的門關閉著，瞻仰讚歎。看到彌勒從別處來。善財行禮說，希望樓閣的門打開，讓我能夠進入。隨即彌勒來到善財面前，彈指一聲，樓閣的門打開了。善財進入后，閣門立刻關閉。他看到成百上千萬的樓閣，每一個樓閣內，都有一位彌勒，帶領著眷屬，以及一位善財，站在他的面前。善財因為無著菩薩（Asanga）問他說，我想見文殊（Manjusri），哪一個才是？善財說，你發一念清凈心就是。無著說，我發一念清凈心，為什麼見不到？善財說，這就是真正見到文殊。
須菩提尊者（Subhuti）
須菩提尊者在巖洞中靜坐，諸天散花讚歎。
【English Translation】 English version: Silence. You people, do not try to guess by drilling tortoise shells or striking tiles. This turning word of Zhaojue Qinyun has been discussed a lot by Chan masters in the monasteries. Some say silence, some say after a long time, some say sitting firmly, some say not right, but none of them can grasp the true meaning. You should know that the true principle is like thunder, which can startle everything. From ancient times to the present, the Dharma doors spoken by the former sages and later sages are all manifested in the short time of Vimalakirti. So, at this very moment, what should one do to see Vimalakirti? Zen Master Weishan Guo said, everyone, the threshold of Vimalakirti is very high, it can be said to be a wall standing ten thousand feet high, impenetrable. If you try to speculate with your mind, there will be deviations, and if you move your thoughts, you will be isolated. If you don't speculate or move your thoughts, you will fall into the realm of no affairs. How do you enter? After a long time, he said, step back, step back! Zen Master Dawei Zhi said, the non-dual Dharma door, is it silence or not silence? If it is silence, then Manjusri Bodhisattva said redundant words. If it is not silence, then Vimalakirti performed this play in vain. What exactly is it? Those with discerning eyes can distinguish for themselves. Zen Master Jin Su Wu said, non-duality and silence, Zen Master Guanghui and everyone have already put aside. Do you still see Vimalakirti's actions? (He) sits upright there, the whole body has no remainder.
Sudhana
Sudhana visited fifty-three Kalyanmitras ( कल्याणमित्र ). Finally, he arrived in front of Maitreya's (Maitreya) pavilion and saw that the door of the pavilion was closed. He admired and praised it. He saw Maitreya coming from another place. Sudhana saluted and said, I hope the door of the pavilion will open so that I can enter. Immediately, Maitreya came to Sudhana, snapped his fingers, and the door of the pavilion opened. After Sudhana entered, the pavilion door closed immediately. He saw hundreds of millions of pavilions, and in each pavilion, there was a Maitreya, leading his family members, and a Sudhana, standing in front of him. Sudhana asked Asanga Bodhisattva (Asanga), I want to see Manjusri (Manjusri), which one is it? Sudhana said, the moment you generate a pure thought is it. Asanga said, I generate a pure thought, why can't I see it? Sudhana said, this is truly seeing Manjusri.
Venerable Subhuti (Subhuti)
Venerable Subhuti was sitting in meditation in a cave, and the devas scattered flowers in praise.
嘆。尊者曰。空中雨華讚歎。復是何人。云何讚歎。天曰。我是梵天。敬重尊者善說般若。尊者曰。我于般若。未嘗說一字。汝云何讚歎。天曰。如是尊者無說。我乃無聞。無說無聞。是真說般若 (雪竇顯云。避喧求靜。處世未有其方。他在巖中宴坐。也被這一隊漢涂糊伊。更有這老漢把不住。問空中雨華讚歎復是何人。早見敗闕了也。我重尊者善說般若。惡水驀頭潑。又云。我于般若未曾說一字。草里走。尊者無說我乃無聞。識甚好惡。總似這般底。何處有今日。復召大眾。雪竇幸是無事人。你來這裡覓個什麼。以拄杖一時趁下)○尊者一日說法次。帝釋雨華。尊者乃問。此華從天得邪。從地得邪。從人得邪。帝釋曰弗也。尊者曰。從何得邪。帝釋乃舉手。尊者曰。如是如是(雲門偃云。帝釋舉手處作么生。與你四大五蘊。釋迦老子。是同是別)。
舍利弗尊者
舍利弗尊者。因入城。遙見月上女出城。舍利弗心口思惟。此姊見佛。不知得忍。不得忍否。我當問之。才近便問。大姊往甚麼處去。女曰。如舍利弗與么去。舍利弗曰。我方入城。汝方出城。何言如我恁么去。女曰。諸佛弟子。當依何住。舍利弗曰。諸佛弟子。依大涅槃而住。女曰。諸佛弟子。既依大涅槃而住。而我亦如舍利弗與么去(溈
【現代漢語翻譯】 現代漢語譯本 嘆。尊者說：『空中降下花雨讚歎，又是何人？為何讚歎？』天說：『我是梵天（Brahmā，印度教的創造之神），敬重尊者善於宣說般若（Prajna，智慧）。』尊者說：『我對於般若，未曾說過一個字，你為何讚歎？』天說：『正是因為尊者無說，我才無聞。無說無聞，才是真正宣說般若。』（雪竇顯禪師說：『避開喧囂尋求清靜，處世還沒有找到方法。他（尊者）在巖洞中宴坐，也被這一隊人塗抹了他。更有這老漢把持不住，問空中降花讚歎的是何人，早就顯出敗相了。』『我敬重尊者善於宣說般若，』如同惡水當頭潑下。又說：『我對於般若未曾說過一字，』如同在草叢裡行走。『尊者無說我才無聞，』識得好壞。都像這樣，哪裡有今天？』又召集大眾，『雪竇幸好是個無事之人，你們來這裡尋找什麼？』用拄杖一時趕了下去。） 尊者一日說法時，帝釋（Indra，佛教的護法神）降下花雨。尊者便問：『這花是從天上得來的嗎？是從地上得來的嗎？是從人那裡得來的嗎？』帝釋說：『不是。』尊者說：『從哪裡得來的？』帝釋便舉起手。尊者說：『如是如是。』（雲門偃禪師說：『帝釋舉手處怎麼樣？與你的四大五蘊，釋迦老子，是相同還是不同？』） 舍利弗尊者（Sariputra，釋迦牟尼佛的十大弟子之一） 舍利弗尊者，因為入城，遠遠看見月上女出城。舍利弗心中思惟：『此女見到佛，不知是否得忍（Ksanti，忍辱），我應當問她。』才靠近便問：『大姐往什麼地方去？』女說：『如舍利弗這樣去。』舍利弗說：『我正要入城，你正要出城，為何說如我這樣去？』女說：『諸佛弟子，應當依靠什麼而住？』舍利弗說：『諸佛弟子，依靠大涅槃（Mahāparinirvāṇa，大解脫）而住。』女說：『諸佛弟子，既然依靠大涅槃而住，而我也如舍利弗這樣去。』（溈山）
【English Translation】 English version Sigh. The Venerable said, 'Who is it that rains flowers in the sky and praises? And why do they praise?' The Deva (celestial being) said, 'I am Brahmā (the creator god in Hinduism), and I respect the Venerable for skillfully expounding Prajna (wisdom).' The Venerable said, 'I have never spoken a single word about Prajna. Why do you praise me?' The Deva said, 'It is precisely because the Venerable does not speak that I do not hear. No speaking, no hearing, this is the true expounding of Prajna.' (Zen Master Xuedou Xian said: 'Avoiding the hustle and bustle to seek tranquility, there is still no method for dealing with the world. He (the Venerable) was sitting in meditation in a cave, and he was smeared by this group of people. Moreover, this old man couldn't hold back and asked who was raining flowers in the sky and praising, revealing his defeat early on.' 'I respect the Venerable for skillfully expounding Prajna,' like pouring dirty water over one's head. He also said, 'I have never spoken a single word about Prajna,' like walking through the grass. 'The Venerable does not speak, so I do not hear,' recognizing good and bad. If it were all like this, where would we be today?' Then he summoned the assembly, 'Fortunately, Xuedou is a person without affairs. What are you looking for here?' He drove them away with his staff.) One day, when the Venerable was expounding the Dharma, Indra (the protector deity in Buddhism) rained down flowers. The Venerable then asked, 'Did these flowers come from the sky? Did they come from the earth? Did they come from people?' Indra said, 'No.' The Venerable said, 'Where did they come from?' Indra then raised his hand. The Venerable said, 'Thus, thus.' (Zen Master Yunmen Yan said, 'What is it like where Indra raises his hand? Are your four elements and five aggregates, and old Shakyamuni, the same or different?') Venerable Sariputra (one of the ten great disciples of Shakyamuni Buddha) Venerable Sariputra, because he was entering the city, saw the Moon-Above Woman leaving the city from afar. Venerable Sariputra thought in his heart, 'This woman has seen the Buddha. I wonder if she has attained Ksanti (patience). I should ask her.' As soon as he approached, he asked, 'Elder sister, where are you going?' The woman said, 'Going as Sariputra goes.' Sariputra said, 'I am about to enter the city, and you are about to leave the city. Why do you say you are going as I go?' The woman said, 'What should the disciples of all Buddhas rely on to abide?' Sariputra said, 'The disciples of all Buddhas rely on Mahāparinirvāṇa (great liberation) to abide.' The woman said, 'Since the disciples of all Buddhas rely on Mahāparinirvāṇa to abide, then I am also going as Sariputra goes.' (Weishan)
山喆云。一人入城。一人出城。何言如舍利弗與么去。若人知得舍利弗月上女二人去處。十二時中動轉施為。無非住諸佛大涅槃。若也未知。業識茫茫。無本可據 東禪觀云。舍利弗依大涅槃而住。坐在解脫深坑。月上女如舍利弗與么去。也是隨邪逐惡 昭覺勤云。住無所住。行無所行。見無所見。用無所用。各人腳跟下。廓同太虛。如十日並照。觸處光輝。茍知恁么。則與月上女。同證無生。得不退轉。隨去來處。無不皆在大解脫中。三世諸佛鼻孔。一時穿卻。說甚麼如舍利弗恁么去 佛慧泉頌云。淡籠煙深[瑙-囟+日]霧。鹙子寧知此條路。直饒。撞入涅槃城。未免隨他與么去。月上女實堪悲。愛將。青黛畫蛾眉)○舍利弗問須菩提。夢中說六波羅蜜。與覺時同異。須菩提曰。此義深遠。吾不能說。會中有彌勒大士。汝往彼問。舍利弗問彌勒。彌勒曰。誰名彌勒。誰是彌勒○舍利弗。問天女曰。何以不轉女身。天女曰。我從十二年來。求女人相。了不可得。當何所轉。即時天女。以神通力。變舍利弗令如天女。天女自化身如舍利弗。乃問言。何以不轉女身。舍利弗。以天女像而答言。我今不知。云何轉面。而變為女身(白雲端代云。吾不如汝)。
殃崛摩羅尊者
殃崛摩羅尊者。未出家時。外道受
【現代漢語翻譯】 現代漢語譯本： 山喆說：『一人進城，一人出城。』如何說得像舍利弗（智慧第一的佛陀十大弟子之一）那樣離去？如果有人知道舍利弗和月上女（佛教故事人物）二人去處，那麼十二時辰中的一切動靜作為，無不是安住于諸佛的大涅槃之中。如果還不知道，業識茫茫，沒有根本可以依據。 東禪觀說：『舍利弗依大涅槃而住，坐在解脫深坑。月上女像舍利弗那樣離去，也是隨從邪惡。』 昭覺勤說：『安住于無所住，行於無所行，見於無所見，用於無所用。各人腳跟下，廓然如同太虛，如十個太陽一同照耀，到處都是光輝。如果知道這樣，就與月上女一同證得無生，得到不退轉。無論去往何處，無不都在大解脫之中。三世諸佛的鼻孔，一時都被穿透。』還說什麼像舍利弗那樣離去？ 佛慧泉頌道：『淡淡籠罩煙霧，舍利弗哪裡知道這條路。即使撞入涅槃城，也免不了隨他那樣離去。月上女實在可悲，偏要用青黛畫眉。』 舍利弗問須菩提（佛陀十大弟子之一，解空第一）：『夢中說六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），與醒來時相同還是不同？』須菩提說：『此義深遠，我不能說。』集會中有彌勒大士（未來佛），你往彼處問。舍利弗問彌勒（未來佛）。彌勒說：『誰名叫彌勒？誰是彌勒？』 舍利弗問天女說：『為何不轉女身？』天女說：『我從十二年來，求女人相，了不可得，當轉什麼？』即時天女以神通力，變舍利弗令如天女，天女自化身如舍利弗，乃問言：『何以不轉女身？』舍利弗以天女像而答言：『我今不知，云何轉面而變為女身？』（白雲端代云：『吾不如汝』）。 殃崛摩羅尊者（佛陀弟子，放下屠刀立地成佛的代表） 殃崛摩羅尊者未出家時，外道受...
【English Translation】 English version: Shan Zhe said: 'One person enters the city, one person leaves the city.' How can it be said to be like Shariputra (one of the ten great disciples of the Buddha, known for his wisdom) departing in that way? If someone knows the whereabouts of Shariputra and the Moon-Above Woman (a character in Buddhist stories), then all actions and movements in the twelve periods of the day are none other than abiding in the great Nirvana of all Buddhas. If one still does not know, the karmic consciousness is vast and boundless, with no basis to rely on. Dongchan Guan said: 'Shariputra abides by the great Nirvana, sitting in the deep pit of liberation. The Moon-Above Woman leaving like Shariputra is also following evil.' Zhaojue Qin said: 'Abide in the un-abiding, act in the un-acting, see in the un-seeing, use in the un-using. Under each person's feet, it is as vast as the great void, like ten suns shining together, with brilliance everywhere. If one knows this, then one will attain non-birth together with the Moon-Above Woman, and attain non-retrogression. Wherever one goes, one is always in great liberation. The nostrils of the Buddhas of the three worlds are pierced through at once.' What is there to say about leaving like Shariputra? Buddha Wisdom Spring praised: 'Faintly shrouded in deep mist, how could Shariputra know this path? Even if one crashes into the city of Nirvana, one cannot avoid following him in that way. The Moon-Above Woman is truly pitiable, insisting on using blue-black to paint her eyebrows.' Shariputra asked Subhuti (one of the ten great disciples of the Buddha, foremost in understanding emptiness): 'Is speaking of the Six Paramitas (generosity, morality, patience, diligence, concentration, wisdom) in a dream the same as or different from when awake?' Subhuti said: 'This meaning is profound, I cannot explain it.' In the assembly was the great Bodhisattva Maitreya (the future Buddha), you should go and ask him. Shariputra asked Maitreya (the future Buddha). Maitreya said: 'Who is named Maitreya? Who is Maitreya?' Shariputra asked the heavenly woman: 'Why not transform from your female body?' The heavenly woman said: 'For twelve years, I have sought the form of a woman, but have been completely unable to find it. What should I transform?' Immediately, the heavenly woman used her supernatural power to transform Shariputra to be like a heavenly woman, and the heavenly woman transformed herself to be like Shariputra, and then asked: 'Why not transform from your female body?' Shariputra, in the form of the heavenly woman, replied: 'I do not know now, how can I turn my face and transform into a female body?' (Baiyunduan said in place: 'I am not as good as you'). Venerable Angulimala (a disciple of the Buddha, a representative of laying down the butcher knife and becoming a Buddha on the spot) When Venerable Angulimala had not yet left home, he received from an external path...
教。為嬌尸迦。欲登王位。用千人拇指為花冠。已得九百九十九。唯欠一指。遂欲殺母取指。時佛在靈山。以天眼觀之。乃作沙門。在殃崛前。殃崛遂釋母欲殺佛。佛徐行。殃崛急行追之不及。乃喚曰。瞿曇住住。佛告曰。我住久矣。是汝不住。殃崛聞之。心忽開悟。遂棄刃。投佛出家。
賓頭盧尊者
賓頭盧尊者。因阿育王內宮齋三萬大阿羅漢。躬自行香。見第一座無人。王問其故。海意尊者曰。此是賓頭盧位。此人近見佛來。王曰。今在何處。海意曰。且待須臾。言訖。賓頭盧從空而下。王請就座禮敬。尊者不顧。王乃問。承聞尊者親見佛來。是合。尊者以手䇿起眉曰。會么。王曰不會。尊者曰。阿耨達池龍王。曾請佛齋。吾是時亦預其數 (翠巖真云。且道。什麼處見。直饒雪天漂渺。湖光澹盪。且莫說夢 保寧勇代王云。希有希有 溈山喆云。無憂王飯三萬阿羅漢。要且不識賓頭盧。當時待他策起眉毛云會么。便與作禮。非唯識賓頭盧。亦乃同參古佛 云居元代王云。當時驀面便唾 虎丘隆云。賓頭盧得大機。顯大用。不謾親見佛來。雖然。賴阿育王放過。若不放過。洎合打失眉毛。放過則且置。尊者策起眉毛。又作么生。還會么。當臺一鑑明如日。萬古晴空絕是非 梁山遠云。阿育王輕輕借問
【現代漢語翻譯】 現代漢語譯本： 教。嬌尸迦（Kauśika，人名）。想要登上王位，用一千個人的拇指做成花冠。已經得到了九百九十九個，只差一個拇指。於是想要殺掉自己的母親來取得拇指。當時佛陀在靈鷲山（Gṛdhrakūṭa，山名），用天眼觀察到了這件事，於是化作沙門（Śrāmaṇa，出家求道者）出現在鴦掘摩羅（Aṅgulimāla，人名，意為『指鬘』）面前。鴦掘摩羅於是放棄了殺害母親的想法，想要殺害佛陀。佛陀慢慢地走，鴦掘摩羅急速地追趕卻追不上，於是呼喊道：『瞿曇（Gautama，釋迦牟尼的姓），停下來！停下來！』佛陀告訴他說：『我早就停下來了，是你不肯停下來。』鴦掘摩羅聽了這話，心中忽然開悟，於是丟棄了刀刃，投奔佛陀出家。
賓頭盧尊者（Piṇḍola Bhāradvāja，十六阿羅漢之一）
賓頭盧尊者，因為阿育王（Aśoka，約公元前304年-前232年）在內宮齋僧供養三萬大阿羅漢，親自去行香，看見第一座沒有人坐。阿育王問這是什麼緣故。海意尊者說：『這是賓頭盧的座位，這個人曾經親眼見過佛陀。』阿育王說：『現在他在哪裡？』海意說：『請稍等片刻。』說完，賓頭盧從空中降落下來。阿育王請他入座並禮敬。尊者不予理睬。阿育王於是問道：『聽說尊者曾經親眼見過佛陀，是這樣嗎？』尊者用手指彈起眉毛說：『會么（明白嗎）？』阿育王說不會。尊者說：『阿耨達池（Anavatapta，梵語，意為『無熱惱池』）的龍王（Nāga-rāja）曾經請佛齋僧，我當時也參與了。』（翠巖真云：且道，什麼處見。直饒雪天漂渺。湖光澹盪。且莫說夢。保寧勇代王云：希有希有。溈山喆云：無憂王（阿育王別稱）飯三萬阿羅漢，要且不識賓頭盧。當時待他策起眉毛云會么。便與作禮。非唯識賓頭盧，亦乃同參古佛。云居元代王云：當時驀面便唾。虎丘隆云：賓頭盧得大機，顯大用，不謾親見佛來。雖然，賴阿育王放過。若不放過，洎合打失眉毛。放過則且置，尊者策起眉毛，又作么生。還會么。當臺一鑑明如日，萬古晴空絕是非。梁山遠云：阿育王輕輕借問。）
【English Translation】 English version: Teachings. Kauśika (name of a person). Desired to ascend the throne, using the thumbs of a thousand people as a floral crown. He had already obtained nine hundred and ninety-nine, lacking only one finger. Therefore, he intended to kill his mother to obtain the finger. At that time, the Buddha was on Mount Gṛdhrakūṭa (Vulture Peak Mountain), observing this with his divine eye. He then transformed into a Śrāmaṇa (wandering ascetic) and appeared before Aṅgulimāla (name of a person, meaning 'garland of fingers'). Aṅgulimāla then abandoned his intention to kill his mother and instead wanted to kill the Buddha. The Buddha walked slowly, but Aṅgulimāla chased after him rapidly but could not catch up. So he shouted: 'Gautama (Buddha's family name), stop! Stop!' The Buddha told him: 'I have stopped long ago, it is you who have not stopped.' Upon hearing these words, Aṅgulimāla suddenly awakened, and then discarded his blade, and sought refuge with the Buddha to become a monk.
The Venerable Piṇḍola Bhāradvāja (one of the Sixteen Arhats)
The Venerable Piṇḍola Bhāradvāja, because King Aśoka (c. 304–232 BCE) was holding a vegetarian feast for thirty thousand great Arhats in his inner palace, personally went to offer incense and saw that the first seat was empty. King Aśoka asked the reason for this. The Venerable Hai Yi said: 'This is the seat of Piṇḍola, this person has personally seen the Buddha.' King Aśoka said: 'Where is he now?' Hai Yi said: 'Please wait a moment.' After speaking, Piṇḍola descended from the sky. King Aśoka invited him to take the seat and paid his respects. The Venerable One ignored him. King Aśoka then asked: 'I have heard that the Venerable One has personally seen the Buddha, is that so?' The Venerable One flicked his eyebrows with his hand and said: 'Do you understand?' The King said he did not understand. The Venerable One said: 'The Nāga-rāja (Dragon King) of Anavatapta (name of a lake, meaning 'without heat') once invited the Buddha to a vegetarian feast, and I also participated at that time.' (Cuiyan Zhenyun: Tell me, where did he see it? Even if the snow is vast and the lake is shimmering, don't talk about dreams. Baoning Yongdai Wangyun: How rare, how rare. Weishan Zheyun: King Ashoka fed thirty thousand Arhats, but he did not recognize Piṇḍola. At that time, waiting for him to flick his eyebrows and ask if he understood, he would pay his respects. Not only did he recognize Piṇḍola, but he also participated with the ancient Buddha. Yunju Yuandai Wangyun: At that time, he spat in his face. Huqiu Longyun: Piṇḍola obtained great opportunity and displayed great function, not deceiving that he personally saw the Buddha. Although, thanks to King Ashoka for letting him go. If he didn't let him go, he would have lost his eyebrows. Letting him go is one thing, but how about the Venerable One flicking his eyebrows? Do you understand? The mirror on the platform is as bright as the sun, and there is no right or wrong in the eternal clear sky. Liangshan Yuanyun: King Ashoka lightly asked.)
。賓頭盧草草承當。仔細檢點將來。不勝漏逗。且那裡是漏逗處國清才子貴。家富小兒嬌 薦福行雲。大王七寶隨身。尊者天龍擁衛。驀然狹路相逢。彼此難為迴避。且道。其中事作么生。閻浮接得真天子。同踏毗盧頂上行)。
障蔽魔王
障蔽魔王。領諸眷屬。一千年隨金剛齊菩薩。覓起處不得。忽一日得見。乃問曰。汝當依何而住。我一千年。覓汝起處不得。金剛齊曰。我不依有住而住。不依無住而住。如是而住 (法眼益云。障蔽魔王。不見金剛齊即且從。只如金剛齊。還見障蔽魔王么 徑山杲云。既覓起處不得。一千年隨從底。是甚麼。金剛齊云。我不依有住而住。不依無住而住。如是而住。互相熱瞞。法眼道。障蔽魔王。不見金剛齊即且從。只如金剛齊。還見障蔽魔王么。恁么批判。也是看孔著楔。即今莫有知妙喜起處底么喝云。寐語作么 東禪岳雲。富貴即易。貧窮即難。虛空無心。墻壁有耳。二老漢不得無過。且道。過在於何。路從平處險。人向靜中忙)。
那叱太子
那叱太子。析肉還母。析骨還父。然後現本身。運大神力。為父母說法。
秦跋陁禪師
秦跋陁禪師。問生法師。講何經論。生曰。大般若經。師曰。作么生說色空義。曰眾微聚曰色。眾微無自性
【現代漢語翻譯】 現代漢語譯本：賓頭盧（Pindolabharadvaja，十六阿羅漢之一）草率地承擔了任務，仔細檢查將來，難免會有疏漏。且說哪裡是疏漏之處呢？（就像）國清寺的才子珍貴，富裕人家的小兒嬌慣。（又如）薦福寺的雲彩飄動。大王七寶隨身，尊者天龍護衛。忽然狹路相逢，彼此難以迴避。且說，這件事該如何處理？（就像）閻浮提（Jambudvipa，我們所居住的娑婆世界）接引了真正的天子，一同踏上毗盧遮那佛（Vairocana，光明遍照）的頭頂行走。
障蔽魔王
障蔽魔王，率領他的眷屬，一千年跟隨金剛齊菩薩（Vajra Samadhi Bodhisattva），找不到他的起始之處。忽然有一天得見，於是問道：『你究竟依靠什麼而住？我一千年，找不到你從何處生起。』金剛齊說：『我不依靠有住而住，不依靠無住而住，像這樣而住。』（法眼文益禪師評論說：障蔽魔王不見金剛齊也就算了，只是金剛齊，還見到障蔽魔王嗎？徑山杲禪師評論說：既然找不到起始之處，一千年跟隨的是什麼？金剛齊說：我不依靠有住而住，不依靠無住而住，像這樣而住。互相欺瞞。法眼禪師道：障蔽魔王不見金剛齊也就算了，只是金剛齊，還見到障蔽魔王嗎？這樣評論，也是看孔下楔子。現在有沒有知道妙喜禪師起始之處的？喝道：說夢話嗎？東禪岳禪師評論說：富貴容易，貧窮難。虛空無心，墻壁有耳。兩位老漢不能沒有過錯。且說，過錯在哪裡？路從平坦處變得危險，人向安靜中變得忙碌。）
那吒太子
那吒太子，割肉還給母親，剔骨還給父親，然後顯現出本來的身相，運用大神力，為父母說法。
秦跋陀禪師
秦跋陀禪師，問生法師，講的是什麼經論。生法師說：『《大般若經》。』禪師問：『怎麼解釋色空的意義？』生法師說：『眾多微塵聚集叫做色，眾多微塵沒有自性。
【English Translation】 English version: Pindolabharadvaja (one of the Sixteen Arhats) hastily undertook the task, carefully examining the future, inevitably there will be omissions. And where are the omissions? (It's like) the talented scholars of Guoqing Temple are precious, and the children of wealthy families are spoiled. (Also like) the clouds of Jianfu Temple are moving. The king carries the seven treasures with him, and the venerable is protected by dragons and deities. Suddenly, they meet on a narrow road, and it is difficult for each other to avoid. And how should this matter be handled? (It's like) Jambudvipa (the Saha world where we live) receives the true Son of Heaven and walks together on the head of Vairocana (the Buddha of universal light).
Demon King of Obstruction
The Demon King of Obstruction, leading his retinue, followed Vajra Samadhi Bodhisattva for a thousand years, unable to find his origin. One day he finally saw him and asked: 'What do you rely on to abide? For a thousand years, I have been unable to find where you arise from.' Vajra Samadhi said: 'I do not abide by abiding in existence, nor do I abide by abiding in non-existence, but I abide in this way.' (Chan Master Fayen Wenyi commented: It's understandable that the Demon King of Obstruction didn't see Vajra Samadhi, but did Vajra Samadhi see the Demon King of Obstruction? Chan Master Jingshan Gao commented: Since you can't find the origin, what is it that you have been following for a thousand years? Vajra Samadhi said: I do not abide by abiding in existence, nor do I abide by abiding in non-existence, but I abide in this way. They are deceiving each other. Chan Master Fayen said: It's understandable that the Demon King of Obstruction didn't see Vajra Samadhi, but did Vajra Samadhi see the Demon King of Obstruction? To comment like this is like driving a wedge into a hole. Is there anyone who knows the origin of Chan Master Miaoxi now? He shouted: Are you talking in your sleep? Chan Master Dongchan Yue commented: Wealth is easy, poverty is difficult. Emptiness has no mind, walls have ears. The two old men cannot be without fault. And where is the fault? The road becomes dangerous from a flat place, and people become busy in stillness.)
Prince Nata
Prince Nata, cut off his flesh to return to his mother, and took out his bones to return to his father, and then manifested his original form, using great divine power to preach the Dharma to his parents.
Chan Master Qinbatuo
Chan Master Qinbatuo asked Dharma Master Sheng what scriptures and treatises he was lecturing on. Dharma Master Sheng said: 'The Great Perfection of Wisdom Sutra.' The Chan Master asked: 'How do you explain the meaning of form and emptiness?' Dharma Master Sheng said: 'The gathering of many subtle particles is called form, and many subtle particles have no self-nature.'
曰空。師曰。眾微未聚。喚作甚麼。生罔措。師又問。別講何經論。曰大涅槃經。師曰。如何說涅槃之義。曰涅而不生。槃而不滅。不生不滅。故曰涅槃。師曰。這個是如來涅槃。那個是法師涅槃。
寶誌禪師
寶誌禪師。初金陵東陽民朱氏之婦。上巳日。聞兒啼鷹巢中。梯樹得之。舉以為子。七歲依鐘山大沙門僧儉出家。專修禪觀。宋太始二年。發而徒跣。著錦袍。往來皖山劍水之下。以翦尺拂子拄杖頭。負之而行○天鑒二年。梁武帝韶問。弟子煩惑未除。何以治之。答曰十二。帝問。其旨如何。答曰。在書字時節刻漏中。帝益不曉○帝嘗詔畫工張僧繇。寫師像。僧繇下筆。輒不自定。師遂以指剺面門。分披出十二面觀音。妙相殊麗。或慈或威。僧繇竟不能寫。他日與帝。臨江縱望。有物溯流而上。師以杖引之。隨杖而至。乃紫旃檀也。即以屬供奉官俞紹。令雕師像。頃刻而成。神采如生○師垂語曰。終日拈香擇火。不知身是道場(雪竇顯云。一對無孔鐵錘 昭覺勤云。終日拈香擇火。不知拈香擇火)○又曰。大道祇在目前。要且目前難睹。欲識大道真體。不離聲色言語○又曰。京都鄴都浩浩。還是菩提大道(法眼益云。京都鄴都浩浩。不是菩提大道)○十二時歌。平旦寅。狂機內有道人身。窮苦枉經
無數劫。不信常擎如意珍。若捉物入迷津。但有纖毫即是塵。不住舊時無相貌。外尋知識也非真。日出卯。出處不須生善巧。縱使神光照有無。舉意便遭魔境嬈。若施功終不了。曉夜被他人我拗。不用安排祇么從。何曾心地生煩惱。食時辰。無明本是釋迦身。坐臥不知元是道。祇么忙忙受苦辛。認聲色覓疏親。儘是他家染污人。若擬癡心求作佛。問取虛空始出塵。禺中巳。未了之人爭為計。假饒特達祖師言。莫向心頭安了義。祇守玄沒文字。認著依前還不是。暫時自肯不追尋。永劫不遭魔境使。日南午。四大身中無價寶。陽𦦨空華不肯拋。作意修行受辛苦。不曾迷莫求悟。任你朝陽幾回暮。有相身中無相身。無明路上無生路。日昳未。心地何曾安了義。他家文字有疏親。不用工夫求的意。任縱橫絕忌諱。長在人間不居世。運用元來聲色中。迷夫未識爭為計。晡時申。學道先須不厭塵。有相本來權積聚。無形不用更安真。作凈潔卻勞神。莫認癡強作近鄰。言下不求無住處。暫時喚作出家人。日入酉。虛幻聲香不長久。禪悅珍羞尚不餐。誰能更飲無明酒。沒可把沒可守。蕩蕩逍遙未曾有。縱使多聞達古今。也是癡狂外邊走。黃昏戌。狂子興功投暗室。假使心通無量時。歷劫何曾異今日。擬思量卻啾唧。轉使心頭黑如漆。晝
夜舒光照有無。癡人喚作波羅蜜。人定亥。勇猛精進成懈怠。不起纖毫修學心。無相光中常自在。超釋迦越祖代。心有微塵還窒礙。放蕩長如癡兀人。他家自有通人愛。半夜子。心住無生即生死。心法何曾屬有無。用時便用勿文字。佛祖言外邊事。識取起時還不是。作境搜求實總無。生死魔來任相試。雞鳴丑。一顆圓光明已久。內外追尋覓總無。境上施為渾大有。不見頭也無手。世界壞時渠不朽。未了之人聽一言。祇這如今誰動口。
善慧大士
善慧大士者。婺州義烏縣人也。齊建武四平。丁丑五月八日。降於雙林鄉傅宣慈家。本名翕。年十六。納劉氏女。名妙光。生普建普成二子。二十四。與里人稽亭浦漉魚。獲已沈籠水中。祝曰。去者適。止者留。人或謂之愚。會有天竺僧嵩頭陀。曰我與汝。毗婆尸佛所發誓。今兜率宮。衣缽見在。何日當還。因命臨水觀影。見圓光寶蓋。大士笑謂之曰。爐韛之所多鈍鐵。良醫之門足病人。度生為急。何思彼樂乎。嵩指松山頂曰。此可棲矣。大士躬耕而居之。有人盜菽麥瓜果。大士即與籃籠盛去。日常營作。夜則行道。見釋迦金粟定光三如來放光襲其體。大士乃曰。我得首楞嚴定。天嘉二年。感七佛相隨。釋迦引前。維摩接后。唯釋尊數顧共語。為我補處也。其山頂
【現代漢語翻譯】 現代漢語譯本 夜裡舒展的光芒照耀著有和無。愚癡的人稱它為波羅蜜（pāramitā，到達彼岸）。人定在亥時。勇猛精進反而成了懈怠。不生起絲毫修學之心。在無相的光芒中常常自在。超越了釋迦（Śākyamuni）和歷代祖師。心中有一點點微塵都會成為阻礙。放蕩不羈像個癡呆的人。他家自有通達的人喜愛。半夜子時。心安住在無生之中就是生死。心法何曾屬於有和無。用的時候就用，不要執著于文字。佛祖的言語之外還有更重要的事。認識到念頭生起的時候，它就不是真的。人為地製造境界去尋求，其實一切都是空的。生死之魔來臨，任憑它來試探。雞鳴丑時。一顆圓滿的光明已經存在很久了。向內向外追尋都找不到。在境界上施展作為，卻又處處都有它的存在。看不見它的頭，也沒有手。世界壞滅的時候它也不會朽壞。沒有明白的人聽我說一句。就是現在，是誰在動口說話？
善慧大士
善慧大士，是婺州義烏縣人。齊建武四年（497年），丁丑年五月八日，降生在雙林鄉傅宣慈家。本名叫傅翕。十六歲時，娶劉氏女為妻，名叫妙光。生了普建和普成兩個兒子。二十四歲時，和鄉里人在稽亭浦捕魚，捕獲的魚又沉回籠子里。他祝告說：『該去的就去，該留下的就留下。』人們都說他愚蠢。後來有位來自天竺的僧人嵩頭陀說：『我和你曾在毗婆尸佛（Vipaśyi-buddha）那裡發過誓。現在兜率宮（Tuṣita Heaven）里還留著你的衣缽。什麼時候回去呢？』於是讓他臨水觀看自己的影子，看見了圓光寶蓋。大士笑著對他說：『爐韛（鼓風吹火的裝置）里出產的都是鈍鐵，良醫的門前總是聚集著病人。度化眾生是當務之急，哪裡還想著享受那些快樂呢？』嵩頭陀指著松山頂說：『這裡可以居住。』大士親自耕種而居住在那裡。有人偷盜他的豆麥瓜果，大士就用籃子盛好給他們拿走。他白天勞作，晚上修行。看見釋迦如來（Śākyamuni），金粟如來，定光如來三位佛放光照在他的身上。大士於是說：『我得到了首楞嚴定（Śūraṅgama Samādhi）。』天嘉二年，他感應到七佛跟隨在他身邊，釋迦如來在前面引導，維摩詰（Vimalakīrti）在後面接應。只有釋迦如來多次回頭和他說話，說他是自己的補處。他的山頂……
【English Translation】 English version The light of night spreads across existence and non-existence. Ignorant people call it pāramitā (perfection, going beyond). When people are settled at the hour of Hai (9-11 PM). Vigorous progress turns into laziness. Not a single thought of cultivation arises. In the light of no-form, one is always at ease. Transcending Śākyamuni (Sage of the Shakya clan) and generations of patriarchs. Even a speck of dust in the heart becomes an obstacle. Unrestrained and free like a foolish person. His family has enlightened people who love him. At midnight, the hour of Zi (11 PM-1 AM). The mind dwelling in non-birth is both life and death. Has the Dharma of the mind ever belonged to existence or non-existence? Use it when needed, do not cling to words. Beyond the words of the Buddhas and patriarchs, there are more important things. Recognize that when a thought arises, it is not real. To artificially create realms and seek is ultimately empty. When the demons of life and death come, let them test you. At the crowing of the rooster, the hour of Chou (1-3 AM). A perfect, round light has existed for a long time. Searching inside and outside, you cannot find it. Applying actions in the realm, it is everywhere. You cannot see its head, nor does it have hands. When the world is destroyed, it will not decay. Those who have not understood, listen to a word. Right now, who is moving their mouth to speak?
Great Master Shanhui
Great Master Shanhui was a native of Yiwu County in Wuzhou. In the fourth year of Jianwu of the Qi dynasty (497 AD), on the eighth day of the fifth month of the Dingchou year, he was born into the family of Fu Xuanci in Shuanglin Township. His original name was Fu Xi. At the age of sixteen, he married a woman of the Liu family, named Miaoguang. He had two sons, Pujian and Pucheng. At the age of twenty-four, he was fishing with the villagers in Jitingpu, and the fish he caught sank back into the basket. He prayed, 'Those who should go, go; those who should stay, stay.' People called him foolish. Later, a monk from Tianzhu (India), named Song Toutuo, said, 'You and I made a vow at Vipaśyi-buddha's place. Now your robes and bowl are still in Tuṣita Heaven. When will you return?' So he asked him to look at his reflection in the water, and he saw a round light canopy. The Great Master smiled and said, 'The bellows produce only dull iron, and the doors of good doctors are always full of patients. Saving beings is the urgent task, why think of enjoying those pleasures?' Song Toutuo pointed to the top of Song Mountain and said, 'This is a place to dwell.' The Great Master cultivated and lived there. When people stole his beans, wheat, melons, and fruits, the Great Master would put them in baskets and give them to them to take away. He worked during the day and practiced at night. He saw Śākyamuni (Sage of the Shakya clan), Jin Su, and Dingguang three Buddhas emitting light on his body. The Great Master then said, 'I have attained the Śūraṅgama Samādhi (the Heroic March Samadhi).' In the second year of Tianjia, he sensed that seven Buddhas were following him, with Śākyamuni leading the way and Vimalakīrti (Pure Fame) following behind. Only Śākyamuni repeatedly turned back and spoke to him, saying that he was his replacement. The top of his mountain...
黃云盤旋若蓋。因號云黃山○梁武帝。請講金剛經。大士才升座。以尺揮案一下。便下座。帝愕然。聖師曰。陛下還會么。帝曰不會。聖師曰。大士講經竟 (汾陽昭云。講得甚好 白雲端云。傅大士與志公。被武帝一狀領過 本覺一云。傅大士已是葛藤。志公重下注腳。諸人如今樂聞么。良久云。兩段不同 老宿云。大士不得志公。洎成虛棄)○又一日講經次。帝至。大眾皆起。唯大士端坐不動。近臣報曰。聖駕在此。何不起。大士曰。法地若動。一切不安○大士一日。披衲頂冠靸履朝見。帝問。是僧邪。大士以手指冠。帝曰。是道邪。大士以手指靸履。帝曰。是俗邪。大士以手指衲衣○心王銘曰。觀心空王。玄妙難測。無形無相。有大神力。能滅千災。成就萬德。體性雖空。能施法則。觀之無形。呼之有聲。為大法將。心戒傳經。水中鹽味。色里膠青。決定是有。不見其形。心王亦爾。身內居停。面門出入。應物隨情。自在無礙。所作皆成。了本識心。識心見佛。是心是佛。是佛是心。唸唸佛心。佛心念佛。欲得早成。戒心自律。凈律凈心。心即是佛。除此心王。更無別佛。欲求成佛。莫染一物。心性雖空。貪嗔體實。入此法門。端坐成佛。到彼岸已。得波羅蜜。慕道真士。自觀自心。知佛在內。不向外尋。即心
【現代漢語翻譯】 現代漢語譯本： 黃云盤旋，像傘蓋一樣。因此叫做云黃山。梁武帝（502年-549年）請傅大士講《金剛經》。傅大士剛登上座位，用尺在桌案上敲了一下，就下座了。梁武帝很驚訝。聖師說：『陛下明白了嗎？』梁武帝說：『不明白。』聖師說：『大士講經完畢。』（汾陽昭云說：講得非常好。白雲端說：傅大士和志公，被梁武帝一併領過去了。本覺一說：傅大士已經是葛藤了，志公又加上了註解。各位現在想聽嗎？良久說：兩段不同。老宿說：傅大士沒有志公，就成了虛假的。） 又有一天，傅大士講經的時候，梁武帝到了。大家都站起來，只有傅大士端坐不動。近臣稟報說：『皇上駕到這裡，為什麼不起來？』傅大士說：『法地如果動搖，一切都不安穩。』 傅大士有一天，披著袈裟，戴著帽子，穿著木屐去朝見梁武帝。梁武帝問：『是僧人嗎？』傅大士用手指指帽子。梁武帝說：『是道士嗎？』傅大士用手指指木屐。梁武帝說：『是俗人嗎？』傅大士用手指指袈裟。 《心王銘》說：觀察心為空王，玄妙難以測度。無形無相，有大神力。能消滅千種災難，成就萬種功德。本體性質雖然是空，卻能施行法則。觀察它沒有形狀，呼喚它卻有聲音。作為大法的將領，心戒傳授經典。像水中的鹽味，像顏料里的膠青。確定是存在的，卻看不見它的形狀。心王也是這樣，在身體內居住停留。從面門出入，應和事物，順應情感。自在無礙，所做的事情都能成功。瞭解根本，認識心，認識心就能見到佛。這個心就是佛，這個佛就是心。唸唸都是佛心，佛心念念不離佛。想要早日成就，用戒律約束自己。清凈戒律，清凈心，心就是佛。除了這個心王，再沒有別的佛。想要成就佛，不要沾染任何事物。心性雖然是空，貪婪和嗔恨的本體卻是實在的。進入這個法門，端坐就能成佛。到達彼岸，就能得到波羅蜜（到達彼岸）。仰慕真理的修行人，自己觀察自己的心。知道佛在內心，不要向外尋找。當下就是心。
【English Translation】 English version: Yellow clouds swirled like a canopy, hence the name Yunhuang Mountain. Emperor Wu of Liang (502-549 CE) requested the Great Scholar Fu to lecture on the Diamond Sutra. As soon as the Great Scholar ascended the seat, he tapped the table with a ruler and then descended. Emperor Wu was astonished. The Holy Teacher said, 'Does Your Majesty understand?' Emperor Wu said, 'I do not understand.' The Holy Teacher said, 'The Great Scholar has finished lecturing.' (Fen-yang Zhao-yun said: He lectured very well. Bai-yun Duan said: Great Scholar Fu and Zhi-gong were both taken away by Emperor Wu in one go. Ben-jue Yi said: Great Scholar Fu was already a tangled vine, and Zhi-gong added another annotation. Do you all want to hear it now? After a long pause, he said: The two parts are different. An old monk said: Without Zhi-gong, Great Scholar Fu would have become a false abandonment.) Another day, when the Great Scholar was lecturing, Emperor Wu arrived. Everyone stood up, but the Great Scholar remained seated. A close attendant reported, 'The Emperor is here, why don't you rise?' The Great Scholar said, 'If the Dharma ground shakes, everything will be uneasy.' One day, the Great Scholar went to court wearing a kasaya, a hat, and wooden clogs. Emperor Wu asked, 'Are you a monk?' The Great Scholar pointed to his hat. Emperor Wu said, 'Are you a Taoist?' The Great Scholar pointed to his wooden clogs. Emperor Wu said, 'Are you a layman?' The Great Scholar pointed to his kasaya. The 'Mind King Inscription' says: Observing the mind as the Empty King, its mystery is difficult to fathom. Without form or appearance, it has great divine power. It can extinguish a thousand calamities and accomplish ten thousand virtues. Although its essence is empty, it can enact laws. Observing it has no form, but calling it has a sound. As the general of the Great Dharma, the Mind Precept transmits the scriptures. Like the taste of salt in water, like the glue in paint. It is definitely there, but its form cannot be seen. The Mind King is also like this, residing within the body. Entering and exiting through the face, responding to things, following emotions. Free and unhindered, everything it does is accomplished. Understanding the root, recognizing the mind, recognizing the mind is seeing the Buddha. This mind is the Buddha, this Buddha is the mind. Every thought is the Buddha-mind, the Buddha-mind is never apart from the Buddha. If you want to achieve enlightenment quickly, discipline yourself with precepts. Pure precepts, pure mind, the mind is the Buddha. Apart from this Mind King, there is no other Buddha. If you want to become a Buddha, do not be tainted by anything. Although the mind-nature is empty, the substance of greed and hatred is real. Entering this Dharma gate, sitting upright, you can become a Buddha. Reaching the other shore, you can attain Paramita (perfection). Those who admire the truth, observe their own minds. Know that the Buddha is within, do not seek outside. The present moment is the mind.
即佛。即佛即心。心明識佛。曉了識心。離心非佛。離佛非心。非佛莫測。無所堪任。執空滯寂。於此漂沉。諸佛菩薩。非此安心。明心大士。悟此玄音。身心性妙。用無更改。是故智者。放心自在。莫言心王。空無體性。能使色身。作邪作正。非有非無。隱顯不定。心性離空。能凡能聖。是故相勸。好自防慎。剎那造作。還復漂沉。清凈心智。如世黃金。般若法藏。並在身心。無為法寶。非淺非深。諸佛菩薩。了此本心。有緣遇者。非去來今○有偈曰。夜夜抱佛眠。朝朝還共起。起坐鎮相隨。語默同居止。纖毫不相離。如身影相似。欲識佛去處。祇這語聲是(玄沙備云。大小傅大士。祇認得個昭昭靈靈 雪竇顯云。天下衲僧跳不出。直饒口掛壁上漢。別有一竅勘過了打。又云。玄沙也是打草蛇驚 九峰勤云。大小傅大士。奈一法中而有異。九峰即不然。夜夜困即眠。朝朝覺即起 洞山聰云。九峰和尚。是大力量人。言不虛發。洞山道。困來即便眠。覺來即便起。只如你衲僧家。白日還打睡么。雖然如是。三十年後。且莫和泥合水 法昌遇云。此是古佛垂慈。不無方便。爭奈善因。而招惡果。傅大士如張漫天網。羅龍打鳳。奈何鱗甲羽毛。總在里許。逃生無路。若是靈禽異獸。決定別有生涯 保寧勇云。大眾。傅大士
【現代漢語翻譯】 現代漢語譯本 即佛（Buddha）。即佛即心。心明識佛。曉了識心。離心非佛。離佛非心。非佛莫測。無所堪任。執空滯寂。於此漂沉。諸佛菩薩。非此安心。明心大士。悟此玄音。身心性妙。用無更改。是故智者。放心自在。莫言心王。空無體性。能使色身。作邪作正。非有非無。隱顯不定。心性離空。能凡能聖。是故相勸。好自防慎。剎那造作。還復漂沉。清凈心智。如世黃金。般若（Prajna，智慧）法藏。並在身心。無為法寶。非淺非深。諸佛菩薩。了此本心。有緣遇者。非去來今。 有偈曰：夜夜抱佛眠，朝朝還共起。起坐鎮相隨，語默同居止。纖毫不相離，如身影相似。欲識佛去處，祇這語聲是。(玄沙備云：大小傅大士，祇認得個昭昭靈靈。雪竇顯云：天下衲僧跳不出。直饒口掛壁上漢，別有一竅勘過了打。又云：玄沙也是打草蛇驚。九峰勤云：大小傅大士，奈一法中而有異。九峰即不然：夜夜困即眠，朝朝覺即起。洞山聰云：九峰和尚，是大力量人，言不虛發。洞山道：困來即便眠，覺來即便起。只如你衲僧家，白日還打睡么。雖然如是，三十年後，且莫和泥合水。法昌遇云：此是古佛垂慈，不無方便，爭奈善因，而招惡果。傅大士如張漫天網，羅龍打鳳，奈何鱗甲羽毛，總在里許，逃生無路。若是靈禽異獸，決定別有生涯。保寧勇云：大眾，傅大士)
【English Translation】 English version It is Buddha (Buddha). Buddha is mind. Understanding the mind illuminates the Buddha. Comprehending thoroughly recognizes the mind. Apart from the mind, there is no Buddha. Apart from the Buddha, there is no mind. Without the Buddha, one cannot fathom. Incapable of any task. Clinging to emptiness and dwelling in stillness. Sinking into this state. All Buddhas and Bodhisattvas. Do not find peace in this. Great beings who understand the mind. Awaken to this profound sound. The body, mind, and nature are wondrous. Their function never changes. Therefore, wise ones. Release the mind and be at ease. Do not say that the mind-king. Is empty and without substance. It can cause the physical body. To do evil or good. Neither existent nor nonexistent. Its appearance is uncertain. The nature of the mind is apart from emptiness. Capable of being ordinary or saintly. Therefore, I advise you. To be careful and cautious. A moment's creation. Will again sink you. The pure mind and wisdom. Are like gold in the world. The Prajna (Prajna, wisdom) Dharma treasure. Is within the body and mind. The unconditioned Dharma jewel. Is neither shallow nor deep. All Buddhas and Bodhisattvas. Understand this original mind. Those who encounter it through karmic connection. Are beyond past, present, and future. There is a verse that says: Night after night, embracing the Buddha, I sleep. Morning after morning, I rise together with it. Rising and sitting, always accompanying. Speaking and silent, dwelling together. Not separated by even a hair's breadth. Like a shadow resembling the form. If you wish to know where the Buddha is. It is just this sound of speech. (Xuan Sha Bei said: The great and small Fu Da Shi, only recognize the clear and bright spirit. Xue Dou Xian said: The monks of the world cannot jump out of it. Even if their mouths are hanging on the wall, there is another hole to examine and beat. He also said: Xuan Sha is also startling the snake in the grass. Jiu Feng Qin said: The great and small Fu Da Shi, but there is difference in one Dharma. Jiu Feng is not like that: when sleepy at night, sleep; when awake in the morning, get up. Dong Shan Cong said: Monk Jiu Feng is a person of great strength, his words are not false. Dong Shan said: When sleepy, sleep; when awake, get up. Just like you monks, do you still sleep during the day? Although it is like this, after thirty years, do not mix mud and water. Fa Chang Yu said: This is the compassion of the ancient Buddha, not without convenience, but unfortunately, good causes lead to bad results. Fu Da Shi is like spreading a net all over the sky, catching dragons and hitting phoenixes, but how can scales, armor, feathers, and hair all be inside, with no way to escape? If they are spiritual birds and strange beasts, they will definitely have another life. Bao Ning Yong said: Everyone, Fu Da Shi)
此頌。古今不墜。一切人知。向此瞥地者亦多。錯會者不少。玄沙云。大小傅大士。只認得個。昭昭靈靈。洞山總云。且道。衲僧家。日裡還曾睡也無。此兩轉語。誰言世上無仙客。須信壺中別有天。保寧亦有一頌。要眠時即眠。要起時即起。水洗面皮光。啜茶濕卻觜。大海紅塵飛。平地波濤起。阿呵阿呵呵。啰哩哩啰哩 千巖長云。三尊宿。大似徐六擔板。傅大士又俗氣未除。若論向上宗乘。總欠悟在。且道。無明具甚麼眼目。不見道。直須揮劍。若不揮劍。漁父棲巢)○又曰。空手把鋤頭。步行騎水牛。人從橋上過。橋流水不流(天奇瑞雲。爵祿可辭。白刃可蹈。此語難得也。何故。五更雞唱兮。花開上苑。三秋葉落兮。云罩前溪)○又曰。有物先天地。無形本寂寥。能為萬象主。不逐四時凋。
南嶽慧思禪師
南嶽慧思禪師。武津李氏子。因志公令人傳語曰。何不下山教化眾生。目視雲漢作甚麼。師曰。三世諸佛。被我一口吞盡。何處更有眾生可化(五祖戒云。更說道理看 報慈遂徴云。且道。山上語。山下語 雪竇顯云。有什麼屎臭氣 瑯瑘覺云。驗人端的處 云居舜云。思大和尚。寶公未傳語時。猶較些子 翠巖芝云。思大祇見錐頭利。不見鑿頭方 芭蕉徹云。更進一步。又云。雖是入泥入水
【現代漢語翻譯】 現代漢語譯本： 這首偈頌，自古至今都不會磨滅，所有人都知道。向這瞥見真理的人也很多，但錯誤理解的人也不少。玄沙師備禪師說：『大小傅大士，只是認識到那個昭昭靈靈的東西。』洞山良價禪師總是說：『且說，出家的僧人，白天還曾睡覺嗎？』這兩句轉語，正應了『誰說世上沒有神仙客，要相信壺中另有天地』。保寧仁勇禪師也有一首偈頌：『要睡時就睡，要起時就起，水洗面皮光，喝茶濕卻嘴。大海紅塵飛，平地波濤起。阿呵阿呵呵，啰哩哩啰哩。』 千巖長雲和三尊宿，很像徐六的擔板。傅大士的俗氣還沒有去除。如果論及向上的宗乘，總還欠缺開悟。且說，無明具有什麼樣的眼目？沒聽過說嗎？『必須揮劍』，如果不揮劍，就會像漁父一樣棲息在巢穴里。 又說：『空手拿著鋤頭，步行騎著水牛。人從橋上過，橋流水不流。』（天奇瑞禪師說：爵位俸祿可以辭去，白刃可以踐踏，這話很難得啊。為什麼？五更雞叫啊，花開滿上苑，三秋葉落啊，云籠罩前溪。） 又說：『有物先天地，無形本寂寥。能為萬象主，不逐四時凋。』
南嶽慧思禪師 南嶽慧思禪師，是武津李家的兒子。因為志公禪師讓人傳話說：『為什麼不下山教化眾生，只是看著雲彩做什麼？』慧思禪師說：『三世諸佛，都被我一口吞盡，哪裡還有眾生可以教化？』（五祖戒禪師說：再說說道理看看。報慈禪師於是徵詢說：且說，山上說的話，山下說的話？雪竇顯禪師說：有什麼屎臭氣？瑯玡覺禪師說：這是檢驗人的關鍵處。云居舜禪師說：慧思大和尚，寶公禪師沒有傳話時，還稍微好些。翠巖芝禪師說：慧思禪師只看到錐子的尖利，沒看到鑿子的方正。芭蕉徹禪師說：更進一步。又說：雖說是入泥入水。）
【English Translation】 English version: This verse will never fade, from ancient times to the present, and everyone knows it. There are many who have glimpsed the truth in it, but not a few who misunderstand it. Xuansha Shibei Chan master said, 'Both big and small, only recognize that bright and spiritual thing.' Dongshan Liangjie Chan master always said, 'Tell me, do monks ever sleep during the day?' These two turning phrases correspond to 'Who says there are no immortals in the world, you must believe there is another heaven in the pot.' Baoning Renyong Chan master also has a verse: 'Sleep when you want to sleep, get up when you want to get up, wash your face with water to make it bright, and wet your mouth with tea. The red dust flies in the sea, and waves rise on the flat ground. Aha, aha, haha, lili lili.' Qianyan Changyun and the Three Venerable Ones are very much like Xu Liu's carrying board. The worldliness of Fu Dashi has not yet been removed. If we talk about the upward sect, there is still a lack of enlightenment. Tell me, what kind of eyes does ignorance have? Haven't you heard it said? 'You must wield the sword', if you don't wield the sword, you will be like a fisherman living in a nest. It also says: 'Holding a hoe with empty hands, walking and riding a water buffalo. People pass over the bridge, the bridge flows and the water does not flow.' (Tianqi Rui Chan master said: Titles and salaries can be resigned, and white blades can be trampled on, this is a rare saying. Why? The rooster crows at the fifth watch, the flowers bloom in the upper garden, the leaves fall in the third autumn, and the clouds cover the front stream.) It also says: 'There is something before heaven and earth, formless and originally寂寥(jìliáo, silent and empty). It can be the master of all phenomena, and does not wither with the four seasons.'
Nanyue Huisi Chan Master Nanyue Huisi Chan master was the son of the Li family of Wujin. Because Zhigong Chan master asked someone to convey a message saying: 'Why don't you go down the mountain to teach sentient beings, what are you doing just looking at the clouds?' Huisi Chan master said: 'The Buddhas of the three worlds have all been swallowed by me in one gulp, where are there any sentient beings to teach?' (Fifth Patriarch Jie Chan master said: Let's talk about the principles again. Bao Ci Chan master then inquired: Tell me, what is said on the mountain, what is said down the mountain? Xuedou Xian Chan master said: What kind of stinky smell is this? Langye Jue Chan master said: This is the key to testing people. Yunju Shun Chan master said: Great Master Huisi, it was a little better when Bao Gong Chan master didn't convey the message. Cuiyan Zhi Chan master said: Chan master Huisi only saw the sharpness of the awl, but didn't see the squareness of the chisel. Bajiao Che Chan master said: Go one step further. Also said: Although it is entering the mud and entering the water.)
。幾人構得 天聖泰云。思大祇知開口。寶公平地吃交 保寧勇。別思大云。傳語法師。合取狗口)。
天臺智者禪師
天臺山修禪寺智者禪師。諱智顗。荊州華容陳氏子。在南嶽。誦法華經。至藥王品。曰是真精進。是名真法供養如來。於是悟法華三昧。獲旋陀羅尼。見靈山一會。儼然未散 (徑山杲云。而今未獲旋陀羅尼者。還見靈山一會否。若見。以何為證。若不見。是真精進。是名真法供養如來。只恁么念過。卻成剩法矣)。
泗州僧伽大聖
泗州僧伽大聖。或問。師何姓。師曰姓何。曰何國人。師曰。何國人。
天臺豐干禪師
天臺山豐干禪師。因寒山問。古鏡未磨時。如何照燭。師曰。冰壺無影像。猿猴探水月。曰此是不照燭也。更請道看。師曰。萬德不將來。教我道甚麼。寒山拾得。俱作禮而退○師欲游五臺。問寒山拾得曰。汝共我去游五臺。便是我同流。若不共我去游五臺。不是我同流。寒山曰。你去游五臺作甚麼。師曰。禮文殊。寒山曰。你不是我同流。(翠巖芝云。大似辯才見蕭翼)師尋獨入五臺。逢一老人便問。莫是文殊么。曰豈可有二文殊。師作禮未起。忽然不見(趙州諗代云文殊文殊)。
天臺寒山子
天臺山寒山子。因眾僧炙茄次。
【現代漢語翻譯】 現代漢語譯本：幾個人湊在一起，構成了『天聖泰云』（宋仁宗年號，1023-1032）。思大祇知道張口說話。寶公（寶誌禪師）在平地上也能失足。保寧（保寧仁勇禪師）很勇猛。不要另外去思考『大云』的事情。傳語法師，把狗嘴合上）。
天臺智者禪師
天臺山修禪寺的智者禪師，法名智顗，是荊州華容人陳氏之子。他在南嶽，誦讀《法華經》，讀到《藥王品》時，說道：『這是真正的精進，這叫做真正的以法供養如來。』於是領悟了法華三昧，獲得了旋陀羅尼，見到靈山法會，宛然沒有散去。（徑山杲說：『如今沒有獲得旋陀羅尼的人，還見到靈山法會嗎？如果見到，用什麼來證明？如果沒見到，那麼真正的精進，就叫做真正的以法供養如來，只是這樣念過去，卻成了多餘的佛法了。』）
泗州僧伽大聖
泗州僧伽大聖，有人問：『禪師您姓什麼？』禪師說：『姓什麼？』那人問：『是哪個國家的人？』禪師說：『哪個國家的人？』
天臺豐干禪師
天臺山豐干禪師，因為寒山問：『古鏡未磨的時候，如何照亮？』禪師說：『冰壺沒有影像，猿猴去撈水中的月亮。』寒山說：『這是不照亮啊，請您再說說看。』禪師說：『萬德不帶來，教我說什麼？』寒山、拾得，都作揖行禮而退。（豐干）禪師想要去游五臺山，問寒山、拾得說：『你們和我一起去游五臺山，就是我的同道。如果不和我一起去游五臺山，就不是我的同道。』寒山說：『你去游五臺山做什麼？』禪師說：『禮拜文殊菩薩。』寒山說：『你不是我的同道。』（翠巖芝說：『很像辯才遇到蕭翼。』）禪師獨自進入五臺山，遇到一位老人便問：『莫非是文殊菩薩嗎？』老人說：『難道會有兩個文殊菩薩嗎？』禪師作揖行禮還沒起身，忽然不見了。（趙州諗代替他說：『文殊！文殊！』）
天臺寒山子
天臺山寒山子，因為眾僧烤茄子的時候。
【English Translation】 English version: Several people gathered together, forming the 'Tiansheng Taiyun' (reign title of Emperor Renzong of Song Dynasty, 1023-1032). Sida only knows how to open his mouth. Baogong (Zen Master Baozhi) can stumble even on flat ground. Baoning (Baoning Renyong Zen Master) is very brave. Don't think about 'Dayun' separately. Dharma Master Chuan Yu, close the dog's mouth).
Zen Master Zhi Zhe of Tiantai
Zen Master Zhi Zhe of Xiuchan Temple on Mount Tiantai, named Zhiyi, was the son of the Chen family of Huarong, Jingzhou. In Nanyue, he recited the Lotus Sutra. When he reached the 'Medicine King' chapter, he said, 'This is true diligence, this is called truly offering the Tathagata with the Dharma.' Thereupon, he realized the Lotus Samadhi, obtained the revolving Dharani, and saw the Vulture Peak Assembly, as if it had not dispersed. (Jingshan Gao said, 'Those who have not obtained the revolving Dharani now, do they still see the Vulture Peak Assembly? If they see it, what is the proof? If they don't see it, then true diligence is called truly offering the Tathagata with the Dharma, just reciting it like this becomes superfluous Dharma.')
Great Sage Sengqie of Sizhou
Great Sage Sengqie of Sizhou, someone asked, 'What is your surname, Master?' The Master said, 'What surname?' The person asked, 'What country are you from?' The Master said, 'What country are you from?'
Zen Master Fenggan of Tiantai
Zen Master Fenggan of Mount Tiantai, because Hanshan asked, 'When the ancient mirror is not polished, how does it illuminate?' The Master said, 'The ice pot has no reflection, the monkey tries to scoop the moon in the water.' Hanshan said, 'This is not illuminating, please say more.' The Master said, 'Ten thousand virtues are not brought, what can I say?' Hanshan and Shide both bowed and retreated. The Master wanted to travel to Mount Wutai and asked Hanshan and Shide, 'If you go with me to Mount Wutai, you are my companions. If you don't go with me to Mount Wutai, you are not my companions.' Hanshan said, 'What are you going to Mount Wutai for?' The Master said, 'To pay homage to Manjusri Bodhisattva.' Hanshan said, 'You are not my companion.' (Cuiyan Zhi said, 'It's very much like Biancai meeting Xiao Yi.') The Master entered Mount Wutai alone, met an old man and asked, 'Could you be Manjusri Bodhisattva?' The old man said, 'How can there be two Manjusri Bodhisattvas?' The Master bowed but had not yet risen when he suddenly disappeared. (Zhao Zhouzhen said on his behalf, 'Manjusri! Manjusri!')
Hanshanzi of Tiantai
Hanshanzi of Mount Tiantai, because the monks were roasting eggplants.
將茄串。向一僧背上。打一下。僧回首。寒山呈起茄串曰。是甚麼。僧曰。這風顛漢。寒山向傍僧曰。你道這僧費卻我多少鹽醋(寶峰文云。寒山打這僧。實為費鹽醬多。莫別有道理 黃龍清云。寒山子只知這僧費多少鹽醬。不知自己拋撒更多。且道。什麼處是拋撒處。良久云。十方世界成狼藉。一日收來五味全)○因趙州游天臺。路次相逢。寒山見牛跡。問趙州曰。上座還識牛么。趙州曰不識。寒山指牛跡曰。此是五百羅漢遊山。趙州曰。既是羅漢。為甚麼卻作牛去。寒山曰。蒼天蒼天。趙州呵呵大笑。寒山曰。作甚麼。趙州曰。蒼天蒼天。寒山曰。這廝兒宛有大人之作。
天臺拾得子
天臺山拾得子。一日掃地。寺主問。汝名拾得。因豐干拾得汝歸。汝畢竟姓個甚麼。拾得放下掃帚。叉手而立。寺主再問。拾得拈掃帚。掃地而去。寒山捶胸曰。蒼天蒼天。拾得曰。作甚麼。寒山曰。不見道。東家人死。西家人助哀。二人作舞。笑哭而出○國清寺半月念戒。眾集。拾得拍手曰。聚頭作想。那事如何。維那叱之。拾得曰。大德且住。無嗔即是戒。心凈即出家。我性與你合。一切法無差。
明州布袋和尚
明州奉化縣布袋和尚。形裁腲脮。蹙額皤腹。出語無定。寢臥隨處。常以杖荷一布囊並破
【現代漢語翻譯】 現代漢語譯本 （寒山子）拿起茄子串，朝一個僧人的背上打了一下。僧人回頭，寒山子舉起茄子串問：『這是什麼？』僧人說：『這個瘋癲漢！』寒山子對旁邊的僧人說：『你說這個僧人費了我多少鹽醋？』（寶峰禪師說，寒山子打這個僧人，實在是為費了鹽醬太多，莫非另有道理？黃龍清禪師說，寒山子只知道這個僧人費了多少鹽醬，不知道自己拋撒的更多。那麼，什麼地方是拋撒處？良久說，十方世界一片狼藉，一日收來五味俱全。） 趙州禪師游天臺山，路途中相遇寒山子，見到牛的足跡。趙州禪師問寒山子說：『上座還認識牛嗎？』寒山子說不認識。寒山子指著牛的足跡說：『這是五百羅漢遊山。』趙州禪師說：『既然是羅漢，為什麼卻變成牛去了？』寒山子說：『蒼天啊蒼天！』趙州禪師呵呵大笑。寒山子問：『做什麼？』趙州禪師說：『蒼天啊蒼天！』寒山子說：『這廝兒倒有大人的作為。』
天臺拾得子
天臺山拾得子，一天掃地，寺院主持問：『你名叫拾得（Shi De, Picked Up），因為豐干（Feng Gan）禪師拾得你回來，你到底姓什麼？』拾得子放下掃帚，叉手而立。寺院主持再次問，拾得子拿起掃帚，掃地而去。寒山子捶胸說：『蒼天啊蒼天！』拾得子問：『做什麼？』寒山子說：『沒聽人說，東家死了人，西家人幫忙哀哭，兩人作舞，笑著哭著而出。』 國清寺（Guoqing Temple）每月兩次念戒，眾人聚集。拾得子拍手說：『聚在一起作想，那事如何？』維那（Vina, monastic officer）呵斥他。拾得子說：『大德且慢，沒有嗔恨就是戒，心清凈就是出家，我的本性與你相合，一切法沒有差別。』
明州布袋和尚
明州（Mingzhou）奉化縣（Fenghua County）布袋和尚，體態肥胖，額頭緊蹙，肚子很大，說話沒有定準，睡覺隨處都可以。經常用枴杖挑著一個布袋和破
【English Translation】 English version (Hanshanzi) picked up a string of eggplants and hit a monk on the back. The monk turned around, and Hanshanzi held up the string of eggplants and asked, 'What is this?' The monk said, 'This crazy man!' Hanshanzi said to the monks beside him, 'How much salt and vinegar do you think this monk cost me?' (Baofeng Chan Master said that Hanshanzi hit this monk because he really spent too much salt and soy sauce. Could there be another reason? Huanglong Qing Chan Master said that Hanshanzi only knew how much salt and soy sauce this monk cost, but he didn't know that he himself wasted even more. So, where is the waste? After a long time, he said, 'The ten directions of the world are in a mess, and one day they will be collected with all five flavors.') Chan Master Zhaozhou was traveling in Tiantai Mountain when he met Hanshanzi on the way. He saw the footprints of an ox. Chan Master Zhaozhou asked Hanshanzi, 'Do you still recognize the ox, venerable?' Hanshanzi said he didn't recognize it. Hanshanzi pointed to the footprints of the ox and said, 'These are the five hundred Arhats traveling in the mountains.' Chan Master Zhaozhou said, 'Since they are Arhats, why did they become oxen?' Hanshanzi said, 'Oh heavens, oh heavens!' Chan Master Zhaozhou laughed heartily. Hanshanzi asked, 'What are you doing?' Chan Master Zhaozhou said, 'Oh heavens, oh heavens!' Hanshanzi said, 'This fellow really has the makings of a great man.'
Shide of Tiantai
Shide (Shi De, Picked Up) of Tiantai Mountain was sweeping the floor one day when the abbot of the temple asked, 'You are named Shide (Shi De, Picked Up) because Zen Master Feng Gan (Feng Gan) picked you up and brought you back. What is your surname?' Shide put down his broom, put his hands together and stood there. The abbot asked again, and Shide picked up his broom and swept the floor away. Hanshanzi beat his chest and said, 'Oh heavens, oh heavens!' Shide asked, 'What are you doing?' Hanshanzi said, 'Haven't you heard that when a neighbor dies, the neighbors help to mourn, and the two dance, laughing and crying as they leave?' Guoqing Temple (Guoqing Temple) holds precepts twice a month, and everyone gathers. Shide clapped his hands and said, 'Gathering together to think, how is that matter?' The Vina (Vina, monastic officer) scolded him. Shide said, 'Great virtue, please wait. No anger is the precept, a pure heart is leaving home, my nature is in harmony with yours, and all dharmas are no different.'
The Cloth Bag Monk of Mingzhou
The Cloth Bag Monk of Fenghua County (Fenghua County), Mingzhou (Mingzhou), was fat, with a furrowed brow and a large belly. His words were uncertain, and he slept anywhere. He often carried a cloth bag and a broken staff.
席。凡供身之具。盡貯囊中。入廛肆聚落。見物則乞。或醯醢魚𦵔。才接入口。分少許投囊中。時號長汀子○一日有僧。在師前行。師乃拊其背。僧回首。師曰。乞我一文錢。曰道得即與汝一文。師放下布袋。叉手而立○白鹿和尚問。如何是布袋。師便放下布袋。曰如何是布袋下事。師負之而去○先保福和尚問。如何是佛法大意。師放下布袋叉手。保福曰。為祇如此。為更有向上事。師負之而去○師在街衢立。有僧問。和尚在這裡作甚麼。師曰。等個人。曰來也來也。(歸宗柔別云。歸去來)師曰。汝不是這個人。曰如何是這個人。師曰。乞我一文錢○有偈曰。吾有一軀佛。世人皆不識。不塑亦不裝。不雕亦不刻。無一滴灰泥。無一點彩色。人畫畫不成。賊偷偷不得。體相本自然。清凈非拂拭。雖然是一軀。分身千百億○又有偈曰。一缽千家飯。孤身萬里游。青目睹人少。問路白雲頭○梁貞明三年丙子三月。師將示滅。于岳林寺東廊下。端坐磐石。而說偈曰。彌勒真彌勒。分身千百億。時時示時人。時人自不識。偈畢安然而化。其後復現於他州。亦負布袋而行。
法華志言大士
法華志言大士。壽春許氏子。留講肆久之。一日讀雲門錄。忽契悟。未幾。宿命遂通。獨語笑。口吻囁嚅。日常不輟。世傳誦法
【現代漢語翻譯】 現代漢語譯本： 席。凡是用來維持生活的用具，全都放在布袋里。進入城鎮鄉村，看見什麼就乞討什麼，不管是醋、肉醬還是魚蝦，只要一入口，就分一點放進布袋里。當時人們稱他為長汀子。有一天，有位僧人在他前面走，師父就拍他的背。僧人回頭，師父說：『乞討我一文錢。』僧人說：『說得出來就給你一文錢。』師父放下布袋，叉手而立。 白鹿和尚問：『什麼是布袋？』師父就放下布袋。又問：『什麼是放下布袋之後的事？』師父背起布袋就走了。 先保福和尚問：『什麼是佛法大意？』師父放下布袋，叉手。保福說：『難道僅僅如此？還有更深層次的道理嗎？』師父背起布袋就走了。 師父站在街上，有僧人問：『和尚你在這裡做什麼？』師父說：『等一個人。』僧人說：『來了來了！』（歸宗柔另外說，『歸去來』）師父說：『你不是這個人。』僧人說：『什麼是這個人？』師父說：『乞討我一文錢。』 有一首偈語說：『我有一尊佛，世人都不認識。不用泥塑也不用彩繪，不用雕刻也不用琢磨。沒有一滴灰泥，沒有一點彩色。人畫也畫不成，賊偷也偷不走。體相本來就是自然，清凈無需拂拭。雖然只是一尊佛，卻能分身千百億。』 又有一首偈語說：『一缽飯吃遍千萬家，孤身一人遊歷萬里。慧眼識人太少，問路只能問白雲。』 梁貞明三年（917年）丙子三月，師父將要圓寂，在岳林寺東廊下，端坐在磐石上，說了偈語：『彌勒（Maitreya，未來佛）真彌勒（Maitreya，未來佛），分身千百億。時時顯現給世人看，世人自己不認識。』說完偈語就安然而逝。之後又有人在其他州見到他，仍然揹著布袋行走。 法華志言大士 法華志言大士，是壽春人許氏的兒子。在講經的地方待了很久。有一天讀雲門錄，忽然領悟。沒過多久，就有了宿命通（knowledge of past lives）。自言自語，口中唸唸有詞，每天都不停歇。世人傳說他誦法華（Lotus Sutra）。
【English Translation】 English version: He carried all his personal belongings in a cloth bag. When entering towns and villages, he would beg for whatever he saw, be it vinegar, meat sauce, or fish. He would take a small portion of whatever he ate and put it in his bag. People at the time called him 'Changtingzi'. One day, a monk was walking in front of him, and the master patted him on the back. The monk turned around, and the master said, 'Beg me for a coin.' The monk said, 'If you can explain it, I will give you a coin.' The master put down his bag and stood with his hands clasped. The Venerable Bailu asked, 'What is the cloth bag?' The master put down his bag. He then asked, 'What is the matter after putting down the cloth bag?' The master carried it away. The Venerable Xian Baofu asked, 'What is the great meaning of the Buddha Dharma?' The master put down his bag and clasped his hands. Baofu said, 'Is that all there is to it? Is there something more profound?' The master carried it away. The master was standing on the street when a monk asked, 'What are you doing here, Venerable?' The master said, 'Waiting for someone.' The monk said, 'Here he comes, here he comes!' (Guizong Rou said differently, 'Returning, returning.') The master said, 'You are not the one.' The monk said, 'Who is the one?' The master said, 'Beg me for a coin.' There is a verse that says: 'I have a Buddha, but the world does not recognize it. It is not molded or decorated, not carved or engraved. There is not a drop of clay, not a speck of color. People cannot paint it, thieves cannot steal it. Its form is naturally inherent, pure and needing no wiping. Although it is one body, it can manifest in billions of forms.' There is another verse that says: 'One bowl of rice from a thousand homes, a solitary journey of ten thousand miles. Few with discerning eyes are seen, asking the way from the white clouds.' In the third month of the Bingzi year during the Zhenming era of the Liang Dynasty (917 AD), the master was about to pass away. He sat upright on a rock under the east corridor of Yue Lin Temple and spoke this verse: 'Maitreya (Maitreya, the future Buddha) is the true Maitreya (Maitreya, the future Buddha), manifesting in billions of forms. He constantly shows himself to the people, but they do not recognize him.' After reciting the verse, he passed away peacefully. Later, he was seen in other states, still carrying his cloth bag. Dashi Zhiyan of the Lotus Sutra Dashi Zhiyan of the Lotus Sutra was the son of the Xu family of Shouchun. He stayed at the lecture hall for a long time. One day, while reading the Yunmen Record, he suddenly had an epiphany. Not long after, he gained knowledge of past lives (knowledge of past lives). He talked and laughed to himself, his mouth constantly muttering. It never stopped. People say that he recited the Lotus Sutra (Lotus Sutra).
華。因以名之○丞相呂許公。問佛法大意。師曰。本來無一物。一味卻成真○集仙王質問。如何是祖師西來意。師曰。青山影里潑藍起。寶塔高吟撼曉風。又曰。請法華燒香。師曰。未從齋戒覓。不向佛邊求○國子助教徐岳。問祖師西來意。師曰。街頭東畔底。徐曰。某甲未會。師曰。三般人會不得○僧問。師凡邪聖邪。遂舉手曰。我不在此住。
扣冰澡先古佛
扣冰澡先古佛。建寧新豐翁氏子。初以講說。為眾所歸。棄謁雪峰。手攜鳧茈一包醬一器獻之。雪峰曰。包中是何物。師曰鳧茈。雪峰曰。何處得來。師曰。泥中得。雪峰曰。泥深多少。師曰。無丈數。雪峰曰。還更有么。曰轉有轉深。又問。器中何物。曰醬。雪峰曰。何處得來。曰自合得。雪峰曰。還熟也未。曰不較多。雪峰異之。曰子異日必為王者師○后自鵝湖。歸溫嶺結庵。(今為永豐寺)繼居將軍巖。二虎侍側。神人獻地。為瑞巖院。夏則衣楮。冬則扣冰而浴。故世人號為扣冰古佛○后住靈曜。上堂。四眾云臻。教老僧說個甚麼。便下座○有僧。燒炭積成火龕。曰請師入此修行。曰真玉不隨流水化。琉璃爭奪眾星明。曰莫祇這便是么。曰且莫認奴作郎。曰畢竟如何。曰梅華臘月開○天成戊子。應閩主之召。延居內堂。敬拜曰。謝師遠降。
【現代漢語翻譯】 現代漢語譯本 華。丞相呂許公問佛法大意，師（指僧人）說：『本來什麼都沒有，一旦執著就成了真。』 集仙王質問：『如何是祖師西來意（Bodhidharma's intention in coming from the West）？』師說：『青山倒影在水中泛起藍色，寶塔高聲吟唱震動清晨的風。』又說：『請法華（Lotus Sutra）燒香。』師說：『不在齋戒中尋找，也不向佛（Buddha）那邊祈求。』 國子助教徐岳問祖師西來意，師說：『街頭東邊那個東西。』徐說：『我還不明白。』師說：『三種人不會明白。』 有僧人問：『師是凡人還是聖人？』師於是舉起手說：『我不住在這裡。』
扣冰澡先古佛 扣冰澡先古佛，是建寧新豐翁氏的兒子。起初以講經說法，被眾人歸附。後來捨棄講說去拜見雪峰（Xuefeng），手裡提著一包鳧茈（一種植物）和一個裝醬的器皿獻給他。雪峰問：『包里是什麼？』師說：『鳧茈。』雪峰問：『從哪裡得來的？』師說：『泥里得來的。』雪峰問：『泥有多深？』師說：『沒有丈數。』雪峰問：『還有更深的嗎？』師說：『越有越深。』又問：『器皿里是什麼？』答：『醬。』雪峰問：『熟了嗎？』答：『差不多了。』雪峰覺得他很特別，說：『你將來必定會成為帝王的老師。』 後來從鵝湖（Ehu）回到溫嶺（Wenling），結廬隱居（現在是永豐寺（Yongfeng Temple））。之後住在將軍巖（General Rock），有兩隻老虎侍奉在旁，神人獻地，建立了瑞巖院（Ruiyan Monastery）。夏天穿粗布衣，冬天鑿冰洗澡，所以世人稱他為扣冰古佛。 後來住在靈曜（Lingyao），上堂說法，四眾弟子云集，師說：『教老僧說些什麼呢？』便走下座位。 有僧人燒炭堆積成火龕，說：『請師父進入這裡修行。』師說：『真玉不會隨著流水變化，琉璃怎能與眾星爭奪光明。』僧人說：『莫非這就是嗎？』師說：『且不要認奴作郎。』僧人說：『到底如何？』師說：『梅花在臘月開放。』 天成戊子年（928年），應閩主（Min ruler）的邀請，被迎請到內堂居住，閩主恭敬地拜見他說：『感謝師父遠道而來。』
【English Translation】 English version Hua. Prime Minister Lu Xugong asked about the general meaning of the Buddha-dharma. The master (referring to the monk) said, 'Originally there is nothing, but once attached, it becomes real.' Wang Zhi of Jixian asked, 'What is Bodhidharma's intention in coming from the West?' The master said, 'The reflection of green mountains stirs up blue in the water, the pagoda chants loudly, shaking the morning wind.' He also said, 'Please offer incense for the Lotus Sutra.' The master said, 'Do not seek it in fasting and abstinence, nor ask for it from the Buddha.' Xu Yue, Assistant Instructor of the Imperial College, asked about Bodhidharma's intention in coming from the West. The master said, 'That thing on the east side of the street.' Xu said, 'I still don't understand.' The master said, 'Three kinds of people cannot understand.' A monk asked, 'Is the master an ordinary person or a sage?' The master then raised his hand and said, 'I do not dwell here.'
Koubingzao Xiangu Buddha (Ancient Buddha who Bathes in Broken Ice) Koubingzao Xiangu Buddha was the son of the Weng family of Xinfeng, Jianning. Initially, he gathered followers by lecturing on the scriptures. Later, he abandoned lecturing and went to visit Xuefeng. He brought a package of fulci (a type of plant) and a container of sauce as offerings. Xuefeng asked, 'What is in the package?' The master said, 'Fulci.' Xuefeng asked, 'Where did you get it?' The master said, 'From the mud.' Xuefeng asked, 'How deep is the mud?' The master said, 'There is no measure.' Xuefeng asked, 'Is there anything deeper?' The master said, 'The more there is, the deeper it gets.' He also asked, 'What is in the container?' The master replied, 'Sauce.' Xuefeng asked, 'Is it ripe yet?' The master replied, 'Almost.' Xuefeng found him extraordinary and said, 'You will surely become a teacher of kings in the future.' Later, he returned from Ehu to Wenling and built a hermitage (now Yongfeng Temple). Later, he lived in General Rock, with two tigers serving by his side. A deity offered land, and Ruiyan Monastery was built. In summer, he wore coarse cloth, and in winter, he broke ice to bathe, so the world called him Koubing Gufo (Ancient Buddha who Bathes in Broken Ice). Later, he lived in Lingyao. When he ascended the platform to preach, the fourfold assembly gathered. The master said, 'What shall I teach the old monk?' Then he stepped down from the seat. A monk burned charcoal and piled it into a fire shrine, saying, 'Please, Master, enter here to cultivate.' The master said, 'True jade does not change with the flowing water, how can crystal compete with the light of the stars?' The monk said, 'Is this it?' The master said, 'Don't mistake a servant for a master.' The monk said, 'What is it ultimately?' The master said, 'Plum blossoms bloom in the twelfth month.' In the year of Wuzi during the Tiancheng era (928 AD), he was invited by the Min ruler to reside in the inner hall. The Min ruler respectfully bowed and said, 'Thank you, Master, for coming from afar.'
賜茶次。師提起橐子曰。大王會么。曰不會。曰人王法王。各自照了。留十日。以疾辭。至十二月二日。沐浴升堂。告眾而逝。
千歲寶掌和尚
千歲寶掌和尚。中印度人也。周威烈十二年丁卯。降神受質。左手握拳。七歲祝髮乃展。因名寶掌。魏晉間。東遊此土。入蜀禮普賢。留大慈。常不食。日誦般若等經千餘卷。有詠之者曰。勞勞玉齒寒。似迸巖泉急。有時中夜坐。階前神鬼泣。一日謂眾曰。吾有愿。住世千歲。今年六百二十有六。故以千歲稱之。次游五臺。徙居祝融峰之華嚴。黃梅之雙峰。廬山之東林。尋抵建鄴。會達磨入梁。師就扣其旨。開悟。武帝高其道臘。延入內庭。未幾如吳。有偈曰。梁城遇導師。參禪了心地。飄零二浙游。更盡佳山水。順流東下。由千頃。至天竺。往鄮峰。登太白。穿雁蕩。盤礴于翠峰七十二庵。回赤城。憩雲門法華諸暨漁浦赤符大巖等處。返飛來。棲止石竇。有行盡支那四百州。此中遍稱道人游之句。時貞觀十五年也。后居浦江之寶嚴。與朗禪師友善。每通問遣。白犬馳往。朗亦以青猿為使令。故題朗壁曰。白犬銜書至。青猿洗缽回。顯慶二年正旦。手塑一像。至九日像成。問其徒慧云曰。此肖誰。云曰。與和尚無異。即澡浴易衣趺坐。謂云曰。吾住世已一千七十
二年。今將謝世。聽吾偈曰。本來無生死。今亦示生死。我得去住心。他生復來此。頃時囑曰。吾滅后六十年。有僧來取吾骨勿拒。言訖而逝。入滅五十四年。有刺浮長老。自雲門至塔所。禮曰。冀塔洞開。少選塔戶果啟。其骨連環若黃金。浮即持往秦望山。建窣堵波奉藏。以周威烈丁卯。至唐高宗顯慶丁巳。考之實一千七十二年。抵此土。歲歷四百餘。
法順大師
法順大師。姓杜氏。世傳文殊化身也。降靈于雍州萬年縣。神蹟炳著。不可勝紀。嘗作法身頌曰。懷州牛吃禾。益州馬腹脹。天下覓醫人。灸豬左膊上(天奇瑞雲。金剛之堅未為堅。如意之貴未為貴。左右觀之。風吹不入。前後觀之。雨灑不著。所以法華云。幽固深遠。無人能到)。
未詳法嗣
實性大師
實性大師。因同參芙蓉訓禪師至。上堂。以右手拈拄杖。倚放左邊。良久曰。此事若不是芙蓉師兄。也大難委悉。便下座。
茶陵郁山主
茶陵郁山主。不曾行腳。因廬山有化士至。論及宗門中事。教令看僧問法燈。百尺竿頭如何進步。法燈曰惡。凡三年。一日乘驢度橋。一踏橋板而墮。忽然大悟。遂有頌曰。我有神珠一顆。久被塵勞關鎖。今朝塵盡光生。照破山河萬朵。因茲更不遊方。師乃白雲端和尚得
【現代漢語翻譯】 現代漢語譯本： 二年（時間單位，指某事件發生后的第二年）。現在我將要去世，聽我說偈語：『本來沒有生死，現在也只是示現生死。我得到了去留隨心的境界，來世還會再來這裡。』不久后囑咐說：『我圓寂后六十年，有僧人來取我的骨骸，不要拒絕。』說完就去世了。入滅五十四年後，有刺浮長老，從雲門來到塔的地方，禮拜說：『希望塔門打開。』一會兒，塔門果然開啟，他的骨頭連環相扣，像黃金一樣。刺浮長老就拿著骨頭前往秦望山，建造窣堵波（梵文stupa的音譯，意為塔）供奉安藏。從周威烈王丁卯年（公元前403年）到唐高宗顯慶丁巳年（公元657年），考證下來實際有一千零七十二年，才到達這片土地，至今已經歷四百多年。 法順大師 法順大師，姓杜，世人相傳是文殊（Manjusri，文殊菩薩）的化身。降生在雍州萬年縣，神異事蹟顯著，數不勝數。曾經作法身頌說：『懷州的牛吃禾，益州的馬肚子脹。天下尋找醫生，在豬的左肩上鍼灸。』（天奇瑞雲：金剛的堅固算不得堅固，如意的珍貴算不得珍貴。左右觀看，風吹不入；前後觀看，雨水淋不著。所以《法華經》（the Lotus Sutra）說：幽深穩固而深遠，沒有人能夠到達）。 未詳法嗣（未詳細說明傳承弟子） 實性大師 實性大師，因為與同參芙蓉訓禪師一同到來，上堂說法，用右手拿起拄杖，靠放在左邊。過了很久說：『這件事如果不是芙蓉師兄，也很難詳細瞭解。』於是下座。 茶陵郁山主 茶陵郁山主，不曾雲遊參學。因為廬山有募化僧人來到，談論到宗門中的事情，教他參看僧人問法燈禪師『百尺竿頭如何進步』的話頭。法燈禪師回答『惡』。凡是三年，一天騎驢過橋，一腳踩斷橋板而墜落，忽然大悟。於是作頌說：『我有一顆神珠，長久被塵勞所禁錮。今天塵埃消盡光明生，照破山河萬朵。』因此不再四處遊方。這位山主是白雲端和尚的弟子。
【English Translation】 English version: Year two (a unit of time, referring to the second year after an event). Now I am about to pass away, listen to my verse: 'Originally there is no birth and death, now I am merely manifesting birth and death. I have attained the state of being free to go or stay as I wish, and I will come here again in the next life.' Shortly after, he instructed: 'Sixty years after my passing, a monk will come to take my bones, do not refuse.' After saying this, he passed away. Fifty-four years after his Nirvana, Elder Cifu came from Yunmen to the pagoda, prostrated and said: 'May the pagoda door open.' After a short while, the pagoda door indeed opened, and his bones were linked together like gold. Cifu then took the bones to Qinwang Mountain and built a stupa (Sanskrit transliteration of stupa, meaning pagoda) to enshrine them. From the Dingmao year of King Weilie of Zhou (403 BC) to the Dingsi year of the Xianqing reign of Emperor Gaozong of Tang (657 AD), it has been verified that it has actually been one thousand and seventy-two years before arriving in this land, and more than four hundred years have passed since then. Master Fashun Master Fashun, whose surname was Du, was traditionally believed to be an incarnation of Manjusri (Manjusri Bodhisattva). He was born in Wannian County, Yongzhou, and his miraculous deeds were remarkable and countless. He once composed a Dharma Body Ode saying: 'The cow in Huaizhou eats the grain, the horse in Yizhou has a bloated belly. Seeking doctors all over the world, apply moxibustion to the left shoulder of the pig.' (Tianqi Ruiyun: The firmness of diamond is not considered firm, the preciousness of Ruyi is not considered precious. Looking from the left and right, the wind cannot enter; looking from the front and back, the rain cannot wet. Therefore, the Lotus Sutra says: It is secluded, solid, deep and far, and no one can reach it). Details of Dharma heirs unknown Master Shixing Master Shixing, because he came with fellow practitioner Chan Master Furongxun, ascended the hall to preach, picked up the staff with his right hand, and leaned it on the left. After a long time, he said: 'If it weren't for my fellow practitioner Furong, it would be difficult to understand this in detail.' Then he stepped down from the seat. Mountain Master Chaling Yu Mountain Master Chaling Yu had never traveled around to study. Because a fundraising monk from Mount Lu came and talked about matters in the Zen school, he taught him to refer to the saying of the monk asking Zen Master Fadeng 'How to progress from the top of a hundred-foot pole'. Zen Master Fadeng replied 'Evil'. For three years, one day he was riding a donkey across a bridge, and one foot broke the bridge plank and fell, and he suddenly realized enlightenment. So he composed a verse saying: 'I have a divine pearl, long imprisoned by dust and labor. Today the dust is gone and light is born, illuminating thousands of mountains and rivers.' Therefore, he no longer traveled around. This mountain master was a disciple of Monk Baiyun Duan.
度師。端有贊曰。百尺竿頭曾進步。溪橋一踏沒山河。從茲不出茶川上。吟嘯無非啰哩啰。
僧肇法師
僧肇法師。遭秦王難。臨就刑。說偈曰。四大元無主。五陰本來空。將頭臨白刃。猶似斬春風(玄沙備云。大小肇法師。臨死猶寱語)。
禪月貫休禪師
禪月貫休禪師。有詩曰。禪客相逢祇彈指。此心能有幾人知。大隨和尚舉問曰。如何是此心。師無對(歸宗柔代云。能有幾人。知)。
先凈照禪師
先凈照禪師。問楞嚴大師。經中道。若能轉物。即同如來。若被物轉。即名凡夫。祇如升元閣。作么生轉。嚴無對(汾陽昭代云彼此老大)。
公期和尚
公期和尚。因往羅漢。路逢一騎牛公子。師問。羅漢路向甚麼處去。公拍牛曰。道道。師喝曰。這畜生。公曰。羅漢路向甚麼處去。師卻拍牛曰。道道。公曰。直饒恁么。猶少蹄角在。師便打。公拍牛便走。
唐朝因禪師
唐朝因禪師。微時。嘗運槌擊土次。見一大塊。戲槌猛擊之應碎。豁然大悟(後有老宿。聞云。盡山河大地。被因禪師一擊百雜碎)。
法海立禪師
處州法海立禪師。因朝廷有旨。革本寺為神霄宮。師升座謂眾曰。都緣未徹。所以說是說非。蓋為不真。便乃分彼分此
【現代漢語翻譯】 現代漢語譯本 度師。端和尚讚頌說：『百尺竿頭更進一步，溪橋一踏，山河都不見了。從此不再離開茶川，吟唱的內容無非是啰哩啰。』
僧肇法師（Sengzhao）： 僧肇法師（Sengzhao）遭遇秦王（指後秦姚興）的災難，臨近被處決時，說偈語道：『四大（地、水、火、風）原本沒有主宰，五陰（色、受、想、行、識）本來就是空。將頭面對鋒利的刀刃，就像斬斷春風一樣。』（玄沙備禪師評論說：大小僧肇法師（Sengzhao），臨死還在說夢話）。
禪月貫休禪師（Chanyue Guanxiu）： 禪月貫休禪師（Chanyue Guanxiu）有詩說：『禪客相逢只是彈指，這顆心能有幾人知道？』大隨和尚（Dasui）舉起這個問題問道：『如何是此心？』禪師沒有回答。（歸宗柔禪師代替回答說：『能有幾人知道？』）
先凈照禪師（Xian Jingzhao）： 先凈照禪師（Xian Jingzhao）問楞嚴大師（Lengyan）：經中說：『如果能轉動外物，就等同於如來（Tathagata）；如果被外物所轉動，就叫做凡夫。』比如升元閣，要怎麼轉動它？楞嚴大師（Lengyan）沒有回答。（汾陽昭禪師代替回答說：彼此都是老糊塗了）。
公期和尚（Gongqi）： 公期和尚（Gongqi），因為前往羅漢（Arhat）寺，路上遇到一位騎牛的公子。和尚問：『去羅漢（Arhat）寺的路往哪裡走？』公子拍著牛說：『道道。』和尚呵斥道：『這畜生！』公子說：『去羅漢（Arhat）寺的路往哪裡走？』和尚卻拍著牛說：『道道。』公子說：『即使這樣，還是缺少蹄角。』和尚便打他，公子拍著牛就跑了。
唐朝因禪師（Tangchao Yin）： 唐朝因禪師（Tangchao Yin），年輕時，曾經揮動錘子擊打泥土，看到一大塊泥土，開玩笑地用錘子猛擊，泥土應聲破碎，豁然大悟。（後來有位老修行，聽到這件事後說：『整個山河大地，都被因禪師（Yin）一擊打得粉碎。』）
法海立禪師（Fahai Li）： 處州法海立禪師（Fahai Li），因為朝廷有旨意，將本寺改為神霄宮。禪師升座對大眾說：『都是因為沒有徹底領悟，所以才說是說非。因為不真實，便會分別彼此。』
【English Translation】 English version Master Du. Venerable Duan praised: 'Having progressed beyond the hundred-foot pole, a single step on the stream bridge obliterates mountains and rivers. From then on, never leaving Chachuan, chanting is nothing but 'luo li luo'.'
Dharma Master Sengzhao: Dharma Master Sengzhao (Sengzhao), encountering the Qin King's (referring to Yao Xing of Later Qin) difficulty, nearing execution, spoke a verse: 'The four elements (earth, water, fire, wind) originally have no master, the five skandhas (form, feeling, perception, volition, consciousness) are inherently empty. Facing the sharp blade with my head, it's like cutting through the spring breeze.' (Zen Master Xuansha Bei commented: 'Both big and small Dharma Master Sengzhao (Sengzhao), even in death, are still talking in their sleep.')
Zen Master Chanyue Guanxiu (Chanyue Guanxiu): Zen Master Chanyue Guanxiu (Chanyue Guanxiu) has a poem saying: 'Zen practitioners meet only to snap their fingers, how many people know this mind?' Abbot Dasui (Dasui) raised this question and asked: 'What is this mind?' The Zen master did not answer. (Zen Master Guizong Rou answered in his place: 'How many people know?')
Zen Master Xian Jingzhao (Xian Jingzhao): Zen Master Xian Jingzhao (Xian Jingzhao) asked Great Master Lengyan (Lengyan): 'The sutra says: 'If one can turn objects, one is the same as the Tathagata (Tathagata); if one is turned by objects, one is called a common mortal.' For example, the Shengyuan Pavilion, how does one turn it?' Great Master Lengyan (Lengyan) did not answer. (Zen Master Fenyang Zhao answered in his place: 'Both are old and confused.')
Venerable Gongqi (Gongqi): Venerable Gongqi (Gongqi), on his way to the Arhat (Arhat) Temple, encountered a young master riding an ox. The Venerable asked: 'Which way leads to the Arhat (Arhat) Temple?' The young master patted the ox and said: 'Dao, dao.' The Venerable scolded: 'This animal!' The young master said: 'Which way leads to the Arhat (Arhat) Temple?' The Venerable instead patted the ox and said: 'Dao, dao.' The young master said: 'Even so, it still lacks hooves and horns.' The Venerable then hit him, and the young master patted the ox and ran away.
Zen Master Tangchao Yin (Tangchao Yin) of the Tang Dynasty (618-907): Zen Master Tangchao Yin (Tangchao Yin) of the Tang Dynasty (618-907), in his youth, once wielded a hammer to strike the earth, seeing a large clod of earth, jokingly struck it hard with the hammer, and the earth shattered in response, and he suddenly attained enlightenment. (Later, an old practitioner, hearing of this, said: 'The entire mountains and rivers, all the earth, were shattered by Zen Master Yin (Yin) with a single blow.')
Zen Master Fahai Li (Fahai Li) of Chuzhou: Zen Master Fahai Li (Fahai Li) of Chuzhou, because the imperial court had an edict to change the temple into the Shenxiao Palace. The Zen master ascended the seat and said to the assembly: 'It is all because of not thoroughly understanding, that's why there is saying yes and saying no. Because it is not true, one then distinguishes between this and that.'
。我身尚且不有。身外烏足道哉。正眼觀來。一場笑具。今則聖君垂旨。更僧寺作神霄。佛頭上添個冠兒。算來有何不可。山僧今日。不免橫檐拄杖。高掛缽囊。向無縫塔中安身立命。于無根樹下嘯月吟風。一任乘雲仙客駕鶴高人。來此咒水書符。叩牙作法。他年成道。白日上升。堪報不報之恩。以助無為之化。祇恐不是玉。是玉也大奇。然雖如是。且道。山僧轉身一句。作么生道。還委悉么。擲下拂子。竟爾趨寂。
樓子和尚
樓子和尚。不知何許人也。遺其名氏。一日偶經遊街市間。于酒樓下。整襪帶次。聞樓上人唱曲云。你既無心我也休。忽然大悟。因號樓子焉。
神照本如法師
神照本如法師。嘗以經王。請益四明尊者。尊者震聲曰。汝名本如。師即領悟。作偈曰。處處逢歸路。頭頭達故鄉。本來成現事。何必待思量。
上竺證悟法師
臨安府上竺圓智證悟法師。臺州林氏子。依白蓮仙法師。問具變之道。仙指行燈曰。如此燈者。離性絕非。本自空寂。理則具矣。六凡四聖。所見不同。變則在焉。師不契。后因掃地。誦法華經。至知法常無性。佛種從緣起。始諭旨。告仙。仙然之。師嘗患學者囿於名相。至以天臺為文字之學。南宗鄙之。乃謁護國此庵元禪師。夜語次。
【現代漢語翻譯】 現代漢語譯本：我的身體尚且不能自主，身外之物又有什麼值得一提的呢？用正眼來看，這簡直是一場笑話。如今聖明的君主頒佈旨意，將僧寺改為神霄宮，在佛像頭上加個帽子，算起來又有什麼不可以呢？我今日，不妨橫著拄著枴杖，高高掛起缽囊，向無縫塔中安身立命，于無根樹下嘯月吟風，任憑乘雲的仙客和駕鶴的高人，來這裡咒水書符，叩齒作法。他年修成正果，白日飛昇，足以報答難以報答的恩情，以助成無為而治的教化。只恐怕不是真玉，如果是真玉那就太奇特了。雖然如此，且說，我轉身說一句，該怎麼說呢？還明白嗎？說完擲下拂塵，就此圓寂。
樓子和尚
樓子和尚，不知道是哪裡人，遺失了他的姓名。一天偶然經過街市，在酒樓下整理襪帶的時候，聽到樓上的人唱歌詞說：『你既然無心我也就罷了。』忽然大徹大悟，因此號為樓子。
神照本如法師
神照本如法師，曾經拿著經書之王《法華經》，向四明尊者請教。尊者大聲喝道：『你名叫本如！』法師當下領悟，作偈說：『處處都能找到歸路，處處都能到達故鄉。本來就是已經成就顯現的事情，何必等待思量。』
上竺證悟法師
臨安府（今浙江杭州）上竺圓智證悟法師，是臺州（今浙江臺州）林氏之子。跟隨白蓮仙法師學習，請教具變之道。仙法師指著一盞燈說：『像這盞燈一樣，離開了自性就什麼也不是，本來就是空寂的。道理是具備了，六凡四聖（六道凡夫和四聖）所見不同，變化就在其中。』法師不領會。後來因為掃地，誦讀《法華經》，讀到『知法常無性，佛種從緣起』，才明白其中的旨意，告訴仙法師，仙法師認可了他的領悟。法師曾經擔憂學者侷限於名相，甚至認為天臺宗是文字之學，南宗禪鄙視它。於是拜訪護國此庵元禪師，夜裡談話時，
【English Translation】 English version: I don't even possess my own body. What's worth mentioning outside of it? Looking at it with a true eye, it's all a joke. Now, the wise ruler has issued an edict to change the Buddhist temple into a Shenxiao Palace, adding a crown to the Buddha's head. What's wrong with that? Today, I, this mountain monk, might as well lean on my staff, hang up my alms bowl high, and settle down in the seamless pagoda, whistling at the moon and chanting in the wind under the rootless tree, letting the cloud-riding immortals and crane-driving hermits come here to chant water and write talismans, knock their teeth and perform rituals. In the future, when they achieve enlightenment and ascend in broad daylight, they can repay the kindness that cannot be repaid, and help the transformation of non-action. I'm just afraid it's not jade; if it is jade, it would be very strange. Even so, tell me, how should I, this mountain monk, say a turning phrase? Do you understand? After saying that, he threw down his whisk and entered nirvana.
Monk Louzi
Monk Louzi, it is not known where he was from, and his name has been lost. One day, he happened to be passing through the streets and, while adjusting his sock straps under a wine shop, he heard someone upstairs singing the lyrics: 'Since you have no heart, I will give up too.' He suddenly had a great enlightenment and was therefore named Louzi.
Dharma Master Shenzhao Benru
Dharma Master Shenzhao Benru once took the King of Scriptures, the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), to consult Venerable Siming. The Venerable shouted, 'Your name is Benru!' The Dharma Master immediately understood and composed a verse saying: 'Everywhere you can find the way home, everywhere you can reach your homeland. Things are already accomplished and manifest, why wait for contemplation?'
Dharma Master Zhengwu of Shangzhu
Dharma Master Yuanzhi Zhengwu of Shangzhu Temple in Lin'an Prefecture (present-day Hangzhou, Zhejiang Province) was the son of the Lin family of Taizhou (present-day Taizhou, Zhejiang Province). He studied with Dharma Master Xian of Bailian, asking about the way of transformation. Dharma Master Xian pointed to a lamp and said, 'Like this lamp, it is nothing without its nature, originally empty and still. The principle is complete, but the perceptions of the Six Realms of Sentient Beings and the Four Noble Ones (the six realms of ordinary beings and the four saints) are different, and the transformation lies within them.' The Dharma Master did not understand. Later, while sweeping the floor and reciting the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), when he read 'Knowing that the Dharma is always without nature, the Buddha-nature arises from conditions,' he understood the meaning and told Dharma Master Xian, who approved of his understanding. The Dharma Master was once worried that scholars were limited to names and forms, and even considered the Tiantai school to be a study of words, which was despised by the Southern Chan school. So he visited Zen Master Yuan of Huguo Ci'an, and during a night conversation,
師舉東坡宿東林偈。且曰。也不易到此田地。元曰。尚未見路徑。何言到耶。曰祇如他道。溪聲便是廣長舌。山色豈非清凈身。若不到此田地。如何有這個訊息。元曰。是門外漢耳。曰和尚不吝。可為說破。元曰。卻祇從這裡。猛著精彩覷捕看。若覷捕得他破。則亦知本命元辰落著處。師通夕不寐。及曉鐘鳴。去其秘畜。以前偈別曰。東坡居士太饒舌。聲色關中欲透身。溪若是聲山是色。無山無水好愁人。特以告元。元曰。向汝道是門外漢。師禮謝。未幾有化馬祖殿瓦者。求語發揚。師書曰。寄語江西老古錐。從教日炙與風吹。兒孫不是無料理。要見冰消瓦解時。此庵見之笑曰。須是這阇黎始得。
凈居尼玄機
溫州凈居尼玄機。唐景雲中得度。常習定於大日山石窟中。一日忽唸曰。法性湛然。本無去住。厭喧趍寂。豈為達邪。乃往參雪峰。雪峰問。甚處來。曰大日山來。雪峰曰。日出也未。師曰。若出則镕卻雪峰。雪峰曰。汝名甚麼。師曰玄機。雪峰曰。日織多少。師曰。寸絲不掛。遂禮拜退。才行三五步。雪峰召曰。袈裟角拖地也。師回首。雪峰曰。大好寸絲不掛(世傳。玄機乃永嘉大師女弟。嘗同遊方。以景雲歲日考之是矣。第所見雪峰。非真覺存也。永嘉既到曹溪。必嶺下雪峰也。未詳法嗣。故
【現代漢語翻譯】 現代漢語譯本： 僧人舉出蘇軾（1037-1101）在東林寺住宿時所作的偈語，並且說：『也不容易達到這種境界。』 僧人元說：『尚未見到路徑，怎麼說達到呢？』 僧人說：『就像他所說，溪流的聲音就是廣長的舌頭，山巒的景色難道不是清凈的身體嗎？如果不到達這種境界，怎麼會有這樣的訊息呢？』 僧人元說：『這是門外漢的見解。』 僧人說：『和尚如果不吝惜，可以為我解說一下嗎？』 僧人元說：『就從這裡，猛烈地著力，精彩地觀察捕捉。如果能夠觀察捕捉到他的破綻，也就知道本命元辰落在何處。』 僧人整夜沒有睡覺，等到早晨鐘聲響起，去除他秘藏的偈語，用以前的偈語告別說：『東坡居士太多話了，想在聲色關中透出身來。如果溪只是聲音，山只是顏色，沒有山沒有水，真讓人發愁。』特意以此告訴僧人元。 僧人元說：『早就跟你說這是門外漢的見解。』 僧人禮拜感謝。不久，有個化緣修繕馬祖殿瓦的人，請求僧人題寫法語來發揚。 僧人寫道：『轉告江西馬祖道一（709-788）老古錐，任憑太陽曬和風吹。兒孫不是沒有料理，要見冰消瓦解時。』 此庵禪師見到后笑著說：『必須是這位僧人才能做到。』
凈居尼玄機
溫州凈居尼玄機，在唐景雲年間（710-712）得度。常常在大日山石窟中習禪入定。一天忽然想到：『法性湛然，本來就沒有去來和住處。厭惡喧囂而趨向寂靜，難道是爲了通達嗎？』於是前往參拜雪峰義存（822-908）。 雪峰義存問：『從哪裡來？』 玄機尼說：『從大日山來。』 雪峰義存說：『太陽出來了嗎？』 玄機尼說：『如果出來，就會熔化雪峰。』 雪峰義存說：『你叫什麼名字？』 玄機尼說：『玄機。』 雪峰義存說：『每天織多少？』 玄機尼說：『寸絲不掛。』 於是禮拜退下。剛走了三五步，雪峰義存召喚說：『袈裟角拖到地上了。』 玄機尼回頭，雪峰義存說：『好一個寸絲不掛。』（世間相傳，玄機尼是永嘉玄覺（665-713）大師的妹妹，曾經一同遊方。用景雲年間來考察，是符合的。只是所見的雪峰義存，不是真覺義存。永嘉玄覺既然到了曹溪，一定是嶺下的雪峰義存。未詳細考證她的法嗣，所以……）
【English Translation】 English version: The monk cited a verse composed by Su Shi (1037-1101) during his stay at Donglin Temple, and said, 'It is not easy to reach this state.' Monk Yuan said, 'Having not yet seen the path, how can you say you have reached it?' The monk said, 'Just as he said, the sound of the stream is the long, broad tongue, and the color of the mountains is surely the pure body. If you do not reach this state, how can you have this message?' Monk Yuan said, 'This is the view of an outsider.' The monk said, 'If the monk is not stingy, can you explain it for me?' Monk Yuan said, 'Just from here, exert your strength fiercely, and observe and capture with brilliance. If you can observe and capture his flaws, then you will also know where your original destiny falls.' The monk did not sleep all night, and when the morning bell rang, he removed his secretly cherished verse and bid farewell with the previous verse, saying, 'Layman Su Shi is too talkative, wanting to break free in the realm of sound and color. If the stream is only sound and the mountain is only color, without mountains and water, it is truly distressing.' He specially told this to Monk Yuan. Monk Yuan said, 'I told you long ago that this is the view of an outsider.' The monk bowed and thanked him. Soon, someone who was soliciting donations to repair the tiles of the Mazu Hall asked the monk to write a Dharma verse to promote the cause. The monk wrote, 'Tell the old ancient awl of Jiangxi Mazu Daoyi (709-788), let the sun and wind blow as they may. The descendants are not without management, but they want to see the ice melt and the tiles disintegrate.' Chan Master C庵 saw it and laughed, saying, 'It must be this monk who can do it.'
The Nun Xuanji of Jingju
The nun Xuanji of Jingju in Wenzhou was ordained during the Jingyun era of the Tang Dynasty (710-712). She often practiced meditation in a stone cave on Mount Dari. One day, she suddenly thought, 'The nature of Dharma is clear and still, originally without coming and going or dwelling. Disliking the noisy and tending towards the quiet, is this for the sake of attaining?' So she went to visit Xuefeng Yicun (822-908). Xuefeng Yicun asked, 'Where do you come from?' Nun Xuanji said, 'From Mount Dari.' Xuefeng Yicun said, 'Has the sun risen yet?' Nun Xuanji said, 'If it rises, it will melt Xuefeng.' Xuefeng Yicun said, 'What is your name?' Nun Xuanji said, 'Xuanji.' Xuefeng Yicun said, 'How much do you weave each day?' Nun Xuanji said, 'Not an inch of thread hangs.' Then she bowed and retreated. After taking only three or five steps, Xuefeng Yicun summoned her and said, 'The corner of your kasaya is dragging on the ground.' Nun Xuanji turned her head, and Xuefeng Yicun said, 'A fine 'not an inch of thread hangs'.' (It is said that Nun Xuanji was the younger sister of Master Yongjia Xuanjue (665-713), and they once traveled together. Examining it by the years of Jingyun, it is consistent. However, the Xuefeng Yicun she saw was not the true Juecun. Since Yongjia Xuanjue went to Caoqi, it must have been Xuefeng Yicun at the foot of the mountain. Her Dharma lineage is not known in detail, so...)
附於此)。
亡名老宿(二十六則)
昔有一老宿。一夏不為師僧說話。有僧嘆曰。我祇恁么空過一夏。不敢望和尚說佛法。得聞正因兩字也得。老宿聞乃曰。阇黎莫𧬊速。若論正因。一字也無。道了叩齒曰。適來無端。不合與么道。鄰壁有一老宿。聞曰。好一釜羹。被一顆鼠糞污卻(報慈遂徴云。且道。讚歎語。不肯語。若是讚歎。為甚道鼠糞污卻。若不肯。他有什麼過。驗得么 雪竇顯云。誰家釜衷。無一兩顆 黃龍清云。二老宿。只見錐頭利。不見鑿頭方。只如這僧道。不敢望和尚說佛法。得聞正因兩字也得。是會不會。參玄要具通方眼。好向言中辨古今)。
昔有一僧。在經堂內。不看經。每日打坐。藏主曰。何不看經。僧曰。某甲不識字。藏主曰。何不問人。僧近前叉手鞠躬曰。這個是甚麼字。藏主無對(大通本代云又道不識)。
昔有一老宿。住庵。于門上書心字。于牕上書心字。于壁上書心字 (法眼益云。門上但書門字。牕上但書牕字。壁上但書壁字 報慈遂云。門上不要書門字。牕上不要書牕字。壁上不要書壁字。何故。字義炳然)。
昔有二庵主住庵。旬日不相見。忽相會。上庵主問下庵主。多時不相見。向甚麼處去。下庵主曰。在庵中。造個無縫塔。上庵主曰
【現代漢語翻譯】 現代漢語譯本： 亡名老宿（共二十六則）
過去有一位老修行。一個夏天都不為僧人說法。有個僧人嘆息說：『我只是這樣白白度過了一個夏天，不敢期望和尚說佛法，能聽到『正因』（指正確的因緣）兩個字也好。』老修行聽了就說：『阇黎（梵語，意為弟子）不要著急。如果說『正因』，一字也沒有。』說完就叩齒說：『剛才無緣無故，不該這麼說。』鄰壁有一位老修行，聽到后說：『好一鍋羹，被一顆老鼠屎弄髒了。』（報慈遂征問道：『且說，這是讚歎的話，還是不肯定的語氣？如果是讚歎，為什麼說老鼠屎弄髒了？如果不肯，他有什麼過錯？能驗證嗎？』雪竇顯說：『誰家的鍋里，沒有一兩顆老鼠屎？』黃龍清說：『兩位老修行，只看到錐子的尖利，沒看到鑿子的方正。就像這個僧人說，不敢期望和尚說佛法，能聽到『正因』兩個字也好，這是會還是不會？參禪要具備通達的眼光，才能在言語中辨別古今。』）
過去有一位僧人，在經堂里，不看經書，每天打坐。藏主（寺院圖書館負責人）說：『為什麼不看經書？』僧人說：『我（某甲）不識字。』藏主說：『為什麼不問別人？』僧人走上前叉手鞠躬說：『這個是什麼字？』藏主無言以對。（大通和尚代替他說：『又說不識字。』）
過去有一位老修行，住在庵里，在門上寫『心』字，在窗上寫『心』字，在墻上寫『心』字。（法眼益禪師說：『門上只寫『門』字，窗上只寫『窗』字，墻上只寫『墻』字。』報慈遂禪師說：『門上不要寫『門』字，窗上不要寫『窗』字，墻上不要寫『墻』字。為什麼？字義明明白白。』）
過去有兩位庵主住在庵里，十天都沒見面。忽然相遇，上庵主問下庵主：『很久沒見面，到什麼地方去了？』下庵主說：『在庵中，造了個無縫塔（比喻沒有破綻的境界）。』上庵主說：
【English Translation】 English version: Nameless Old Monks (26 Sections)
Once upon a time, there was an old monk who did not speak to the monks for an entire summer. A monk sighed and said, 'I have just wasted a summer like this, not daring to hope that the abbot would speak the Dharma. It would be good to hear even the two words 'Proper Cause' (正因, Zhèngyīn, referring to correct causes and conditions).' The old monk heard this and said, 'Do not be hasty, Ajari (阇黎, a term for disciple). If we talk about 'Proper Cause,' there is not even one word.' After saying this, he knocked his teeth and said, 'Just now, for no reason, I should not have said that.' A neighboring old monk heard this and said, 'A good pot of soup, spoiled by a rat dropping.' (Bao Ci Sui asked, 'Tell me, is this a compliment or a denial? If it is a compliment, why say it was spoiled by a rat dropping? If it is a denial, what fault did he have? Can it be verified?' Xue Dou Xian said, 'Whose pot does not have one or two rat droppings?' Huang Long Qing said, 'The two old monks only see the sharpness of the awl's point, but not the squareness of the chisel's head. Just like this monk who said he did not dare to hope that the abbot would speak the Dharma, and that it would be good to hear even the two words 'Proper Cause,' is this understanding or not? To study Zen, one must have a comprehensive eye to distinguish the past and present in words.')
Once upon a time, there was a monk in the scripture hall who did not read the scriptures but meditated every day. The librarian (藏主, Zàngzhǔ, the person in charge of the temple library) said, 'Why don't you read the scriptures?' The monk said, 'I (某甲, Mǒu jiǎ, a humble way to refer to oneself) do not know how to read.' The librarian said, 'Why don't you ask others?' The monk stepped forward, clasped his hands, and bowed, saying, 'What is this character?' The librarian had no reply. (Da Tong substituted and said, 'And yet you say you don't know how to read.')
Once upon a time, there was an old monk who lived in a hermitage. He wrote the character 'Heart' (心, Xīn, referring to the mind or essence) on the door, the character 'Heart' on the window, and the character 'Heart' on the wall. (Fa Yan Yi said, 'Just write the character 'Door' (門, Mén) on the door, the character 'Window' (牕, Chuāng) on the window, and the character 'Wall' (壁, Bì) on the wall.' Bao Ci Sui said, 'Do not write the character 'Door' on the door, the character 'Window' on the window, or the character 'Wall' on the wall. Why? The meaning of the characters is clear.')
Once upon a time, there were two hermits living in hermitages who had not seen each other for ten days. Suddenly they met, and the upper hermit asked the lower hermit, 'I haven't seen you for a long time, where have you been?' The lower hermit said, 'In the hermitage, building a seamless stupa (無縫塔, Wú fèng tǎ, a metaphor for a state without flaws).' The upper hermit said,
。某甲也要造一個。就兄借取塔樣子。下庵主曰。何不早說。恰被人借去了也(法眼益云。且道。是借他樣。不借他樣)。
昔有一庵主。見僧來。豎起火筒曰。會么。曰不會。庵主曰。三十年用不盡底。僧卻問。三十年前。用個甚麼。庵主無對(歸宗柔代云。也要知)。
昔有一老宿。因江南國主問。予有一頭水牯牛。萬里無寸草。未審向甚麼處放。老宿無對(歸宗柔代云。好處放)。
昔有一老宿。問僧甚麼處來。僧曰。牛頭山禮拜祖師來。老宿曰。還見祖師么。僧無對(歸宗柔代云大似不相信)。
昔有一老宿。有偈曰。五蘊山頭一段空。同門出入不相逢。無量劫來賃屋住。到頭不識主人公(有老宿云。既不識他。當初問甚麼人賃)。
僧問老宿。如何是密室中人。老宿曰。有客不答話(玄沙備云。何曾密 歸宗柔。別老宿云。你因甚麼得見)。
昔有一老宿。因僧問。魂兮歸去來。食我家園葚。如何是家園葚(報慈遂代云。是亦食不得。法燈欽云。污卻你口)。
昔有一老宿曰。祖師九年面壁。為訪知音。若恁么會得。吃鐵棒有日在。又一老宿曰。祖師九年面壁。何不慚惶。若恁么會得。更買草鞋行腳三十年(瑯玡覺云。既不然。且道。祖師面壁意作么生。良久
【現代漢語翻譯】 現代漢語譯本：有個人也要造一座塔，就向這位僧人借塔的圖樣。下庵的住持說：『為什麼不早說呢？恰好被人借走了。』（法眼益禪師說：『你們說，他是借圖樣，還是不借圖樣？』） 以前有個庵主，看見僧人來，豎起火筒說：『會嗎？』僧人說：『不會。』庵主說：『三十年也用不完。』僧人反問：『三十年前，用什麼呢？』庵主無言以對。（歸宗柔禪師代答說：『也要知道。』） 以前有位老修行，因為江南國主問他：『我有一頭水牛，萬里之內沒有一寸草，不知道該把它放在哪裡？』老修行無言以對。（歸宗柔禪師代答說：『放在好處。』） 以前有位老修行，問僧人從哪裡來。僧人說：『從牛頭山禮拜祖師（指牛頭法融禪師）而來。』老修行說：『還見到祖師（指牛頭法融禪師）嗎？』僧人無言以對。（歸宗柔禪師代答說：『很像不相信。』） 以前有位老修行，有偈語說：『五蘊（色、受、想、行、識）山頭一段空，同門出入不相逢。無量劫（極長的時間）來租屋住，到頭不認識主人公。』（有老修行說：『既然不認識他，當初問什麼人租的？』） 僧人問老修行：『如何是密室中人？』老修行說：『有客人來不回答。』（玄沙備禪師說：『何曾隱密？』歸宗柔禪師，另外一位老修行說：『你因為什麼得見？』） 以前有位老修行，因為僧人問：『魂兮歸去來，食我家園葚（桑葚）。如何是家園葚（桑葚）？』（報慈遂禪師代答說：『也是吃不得的。』法燈欽禪師說：『污了你的口。』） 以前有位老修行說：『祖師（指菩提達摩）九年面壁，爲了尋訪知音。如果這樣理解，吃鐵棒的日子還在後頭。』又一位老修行說：『祖師（指菩提達摩）九年面壁，為什麼不慚愧？如果這樣理解，還要買草鞋行腳三十年。』（瑯玡覺禪師說：『既然不是這樣，那麼，祖師（指菩提達摩）面壁的用意是什麼呢？』停頓良久）
【English Translation】 English version: Someone else wanted to build a pagoda, so he borrowed the pagoda design from the monk. The abbot of Xia'an said, 'Why didn't you say so earlier? It was just borrowed by someone else.' (Fayan Yi said, 'Tell me, is he borrowing the design or not borrowing the design?') Once there was an abbot who, upon seeing a monk arrive, held up a fire tube and said, 'Do you understand?' The monk said, 'I don't understand.' The abbot said, 'It can't be used up in thirty years.' The monk then asked, 'What was used thirty years ago?' The abbot had no reply. (Guizong Rou replied on his behalf, 'It is also necessary to know.') Once there was an old practitioner, and the ruler of Jiangnan asked him, 'I have a water buffalo, and there is not an inch of grass for ten thousand miles. I don't know where to put it.' The old practitioner had no reply. (Guizong Rou replied on his behalf, 'Put it in a good place.') Once there was an old practitioner who asked a monk where he came from. The monk said, 'I came from Niu Tou Mountain (Ox-Head Mountain) to pay respects to the Patriarch (Bodhidharma).' The old practitioner said, 'Did you see the Patriarch (Bodhidharma)?' The monk had no reply. (Guizong Rou replied on his behalf, 'It seems like he doesn't believe it.') Once there was an old practitioner who had a verse that said, 'On the mountain of the five aggregates (skandhas), there is a section of emptiness. Those who go in and out of the same gate do not meet. For countless kalpas (aeons), they have rented a house to live in, and in the end, they do not recognize the master of the house.' (An old practitioner said, 'Since he doesn't recognize him, who did he ask to rent it from in the first place?') A monk asked an old practitioner, 'What is a person in a secret room?' The old practitioner said, 'He doesn't answer when there are guests.' (Xuansha Bei said, 'How is it secret?' Guizong Rou, another old practitioner, said, 'Why were you able to see him?') Once there was an old practitioner, and a monk asked, 'O soul, return! Eat the mulberries in my garden. What are the mulberries in the garden?' (Bao Ci Sui replied on his behalf, 'They cannot be eaten either.' Fadeng Qin said, 'They will defile your mouth.') Once there was an old practitioner who said, 'The Patriarch (Bodhidharma) faced the wall for nine years in order to find a kindred spirit. If you understand it that way, there will be days when you will eat an iron rod.' Another old practitioner said, 'The Patriarch (Bodhidharma) faced the wall for nine years. Why isn't he ashamed? If you understand it that way, you will have to buy straw sandals and travel for thirty years.' (Langye Jue said, 'Since it's not like that, then what was the Patriarch's (Bodhidharma) intention in facing the wall?' After a long pause.)
云。欲得不招無間業。莫謗如來正法輪 天童杰舉瑯玡語了云。二老宿敲磚打瓦。瑯玡和尚。畫虎成貍。諸人要見祖師面壁底意旨么。窮坑難滿)。
昔有一老宿。因僧問。師子捉兔。亦全其力。捉象亦全其力。未審全個甚麼力。老宿曰。不欺之力(法眼益別云。不會古人語)。
昔有一老宿曰。這一片田地。分付來多時也。我立地待汝構去(法眼益云。山僧如今坐地。待汝構去。還有道理也無。那個親。那個疏。試裁斷看)。
昔有老宿。畜一童子。並不知軌則。有一行腳僧到。乃教童子禮儀。晚間見老宿外歸。遂去問訊。老宿怪訝。遂問童子曰。阿誰教你。童曰。堂中某上座。老宿喚其僧來問。上座傍家行腳。是甚麼心行。這童子養來。二三年了。幸自可憐生。誰教上座教壞伊。快束裝起去。黃昏雨淋淋地被趁出(法眼益云。古人恁么顯露。些子家風甚怪。且道。意在於何)。
昔有僧。到曹溪。時守衣缽僧。提起衣曰。此是大庾嶺頭。提不起底。僧曰。為甚麼在上座手裡。僧無對(雲門偃云。彼此不了。又云將謂是師子兒)。
昔有老宿。問一座主。疏鈔解義廣略如何。座主曰。鈔解疏。疏解經。老宿曰。經解甚麼。座主無對。
昔高麗國。來錢塘。刻觀音聖像。及舁上
【現代漢語翻譯】 現代漢語譯本：云。想要不招致無間地獄的業報，就不要誹謗如來的正法輪。天童杰舉用瑯玡的語氣說完后說：『兩個老修行敲磚打瓦，瑯玡和尚畫虎不成反類犬。』各位想要見到祖師面壁的真正意旨嗎？窮坑難以填滿！
過去有一位老修行，有僧人問：『獅子捉兔子，也用全部的力量；捉大象，也用全部的力量，不知道這全部的力量是什麼力量？』老修行說：『不欺騙的力量。』（法眼益另外說：『不會古人的話。』）
過去有一位老修行說：『這一片田地，交付給你們很久了，我站在這裡等待你們去耕耘。』（法眼益說：『山僧我現在坐在這裡，等待你們去耕耘，這裡面還有道理嗎？哪個親近？哪個疏遠？試著判斷看看。』）
過去有位老修行，養了一個童子，什麼規矩都不懂。有一位行腳僧來到，就教童子禮儀。晚上，老修行從外面回來，童子就去問訊。老修行感到奇怪，就問童子說：『是誰教你的？』童子說：『是堂中的某位上座。』老修行把那位僧人叫來問：『上座你到處行腳，是什麼居心？這童子養了兩三年了，幸好還算可愛，是誰教上座你把他教壞的？快點收拾行李走吧！』黃昏時下著大雨，把他趕了出去。（法眼益說：『古人這樣顯露一些家風，真是奇怪，且說，他的用意在哪裡？』）
過去有位僧人，到曹溪（地名，位於廣東省韶關市），當時看守衣缽的僧人，提起袈裟說：『這是大庾嶺（山名，位於江西省與廣東省交界處）上，提不起來的。』僧人說：『為什麼在上座你手裡？』僧人無言以對。（雲門偃說：『彼此都不明白。』又說：『還以為是獅子兒。』）
過去有位老修行，問一位座主（精通經論的僧人）：『疏鈔（經書的註解）解釋經義，廣略如何？』座主說：『鈔解釋疏，疏解釋經。』老修行說：『經解釋什麼？』座主無言以對。
過去高麗國，來錢塘（地名，今浙江省杭州市），雕刻觀音聖像，以及抬著聖像上岸。
【English Translation】 English version: Cloud. If you want to avoid the karma of the Avici Hell (無間地獄, the hell of incessant suffering), do not slander the true Dharma wheel of the Tathagata (如來, 'Thus Gone One', an epithet of the Buddha). After Tiantong Jiju (天童杰舉, a Chan master) spoke in the style of Langye (瑯玡, a mountain and monastery), he said: 'The two old monks knock bricks and smash tiles; the Langye monk paints a tiger but it becomes a dog.' Do you all want to see the true meaning of the Patriarch (祖師, founder of a school of Buddhism) facing the wall? A bottomless pit is hard to fill!
In the past, there was an old monk. A monk asked: 'When a lion catches a rabbit, it uses all its strength; when it catches an elephant, it also uses all its strength. I wonder what this 'all its strength' is?' The old monk said: 'The strength of not deceiving.' (Fayan Yi (法眼益, a Chan master) added: 'He doesn't understand the words of the ancients.')
In the past, there was an old monk who said: 'This piece of land has been entrusted to you for a long time. I stand here waiting for you to cultivate it.' (Fayan Yi said: 'This mountain monk now sits here, waiting for you to cultivate it. Is there any reason in this? Which is close? Which is distant? Try to judge.')
In the past, there was an old monk who kept a young attendant who knew nothing of the rules. A traveling monk came and taught the attendant etiquette. In the evening, the old monk returned from outside, and the attendant went to greet him. The old monk was surprised and asked the attendant: 'Who taught you?' The attendant said: 'The senior monk in the hall.' The old monk called the monk and asked: 'Senior monk, you travel around, what is your intention? This attendant has been raised for two or three years, and he is fortunately still lovable. Who taught you to spoil him? Pack your bags and leave quickly!' He was chased out in the pouring rain at dusk. (Fayan Yi said: 'The ancients revealed some of their family style so openly, it's really strange. What was their intention?')
In the past, there was a monk who went to Caoxi (曹溪, a place in Guangdong province). At that time, the monk guarding the robe and bowl raised the robe and said: 'This is what cannot be lifted on Dayu Ridge (大庾嶺, a mountain range between Jiangxi and Guangdong provinces).' The monk said: 'Why is it in your hands, senior monk?' The monk had no reply. (Yunmen Yan (雲門偃, a Chan master) said: 'Neither understands the other.' He also said: 'I thought it was a lion cub.')
In the past, there was an old monk who asked a lecturer (座主, a monk proficient in scriptures and commentaries): 'How do the commentaries explain the meaning of the scriptures, in terms of breadth and brevity?' The lecturer said: 'The commentaries explain the sub-commentaries, and the sub-commentaries explain the scriptures.' The old monk said: 'What do the scriptures explain?' The lecturer had no reply.
In the past, the country of Goryeo (高麗國, an ancient Korean kingdom) came to Qiantang (錢塘, present-day Hangzhou, Zhejiang province) to carve a sacred image of Guanyin (觀音, Avalokiteśvara), and carried the sacred image ashore.
船。竟不能動。因請入明州開元寺供養。後有設問。無剎不現身。聖像為甚不去高麗國(長慶棱云。現身雖普。睹相生偏。法眼益別云。識得觀音未)。
泗州塔前。一僧禮拜。有人問。上座日日禮拜。還見大聖么(法眼益代云。汝道禮拜是甚麼義)。
泗州塔頭侍者。及時鎖門。有人問。既是三界大師。為甚麼被弟子鎖。侍者無對(法眼益代云。弟子鎖。大師鎖 法燈欽代云。還我鎖匙來。又老宿代云。吉州鎖。䖍州鎖)。
聖僧像。被屋漏滴。有人問僧。既是聖僧。為甚麼有漏。僧無對(韶國師代云。無漏不是聖僧)。
有人問僧。點甚麼燈。僧曰。長明燈。曰甚麼時點。曰去年點。曰長明何在。僧無語(長慶棱代云。若不如此。知公不受人謾 法眼益別云。利動君子)。
有座主。念彌陀名號次。小師喚和尚。及回顧。小師不對。如是數四。和尚叱曰。三度四度喚。有甚麼事。小師曰。和尚幾年喚他即得。某甲才喚便發業(法燈欽代云。咄叱)。
有僧。與童子上經了。令持經著函內。童子曰。某甲念底。著向那裡(法燈欽代云汝念甚麼經)。
有僧。入冥見地藏菩薩。地藏問。你平生修何業。僧曰。念法華經。曰止止不須說。我法妙難思。為是說是不說。僧無對
【現代漢語翻譯】 現代漢語譯本 船竟然無法移動。於是（人們）請（聖像）進入明州開元寺供養。後來有人提問：『沒有剎土不顯現（觀音）的身影，這聖像為什麼不去高麗國？』（長慶棱禪師回答說：『現身雖然普遍，但見到（特定）形象會產生偏愛。』法眼文益禪師進一步說：『你認識觀音嗎？』）
在泗州塔前，一位僧人正在禮拜。有人問：『上座（對僧人的尊稱）每天禮拜，可曾見到大聖（指觀音菩薩）？』（法眼文益禪師代為回答說：『你說禮拜是什麼意思？』）
泗州塔的侍者，按時鎖門。有人問：『既然是三界大師（指觀音菩薩），為什麼會被弟子鎖起來？』侍者無言以對。（法眼文益禪師代為回答說：『是弟子鎖，還是大師鎖？』法燈欽禪師代為回答說：『把鑰匙還我！』又有一位老宿代為回答說：『這是吉州鎖，還是虔州鎖？』）
聖僧像被屋頂漏水滴到。有人問僧人：『既然是聖僧，為什麼還會被漏水滴到？』僧人無言以對。（韶國師代為回答說：『沒有漏洞的就不是聖僧。』）
有人問僧人：『點的是什麼燈？』僧人說：『長明燈。』（那人）問：『什麼時候點的？』（僧人）說：『去年點的。』（那人）問：『長明在哪裡？』僧人無語。（長慶棱禪師代為回答說：『如果不這樣，就知道你不會被人欺騙。』法眼文益禪師進一步說：『利益會打動君子。』）
有位座主（精通佛經的僧人）在念誦彌陀（阿彌陀佛）名號時，小沙彌叫『和尚』。座主回頭看，小沙彌卻不說話。這樣反覆幾次，和尚斥責說：『三番四次地叫，有什麼事？』小沙彌說：『和尚您唸了多少年（阿彌陀佛）才能得到迴應？我才叫一聲就發脾氣。』（法燈欽禪師代為回答說：『咄！叱！』）
有位僧人，與童子一起誦經完畢，讓（童子）把經書放到經函里。童子說：『我念的（經），放到哪裡？』（法燈欽禪師代為回答說：『你念的是什麼經？』）
有位僧人，進入陰間見到了地藏菩薩（Bodhisattva Ksitigarbha）。地藏菩薩問：『你平生修習什麼功業？』僧人說：『唸誦《法華經》。』（地藏菩薩）說：『算了算了，不必說了。《法華經》的法義微妙難以思議，（關鍵）在於說是還是不說？』僧人無言以對。
【English Translation】 English version The boat could not move. Therefore, (people) invited (the sacred image) to be enshrined at Kaiyuan Temple in Mingzhou. Later, someone asked: 'There is no land where (Avalokiteśvara) does not manifest, why doesn't this sacred image go to Goryeo (Korea)?' (Chan Master Changqing Leng replied: 'Although the manifestation is universal, seeing (a specific) form generates attachment.' Chan Master Fayan Wenyi further said: 'Do you recognize Avalokiteśvara?')
In front of the Sizhou Pagoda, a monk was prostrating. Someone asked: 'Venerable monk, you prostrate every day, have you ever seen the Great Sage (referring to Avalokiteśvara Bodhisattva)?' (Chan Master Fayan Wenyi answered on his behalf: 'What do you say is the meaning of prostration?')
The attendant of the Sizhou Pagoda locked the door on time. Someone asked: 'Since he is the master of the three realms (referring to Avalokiteśvara Bodhisattva), why is he locked up by his disciple?' The attendant had no answer. (Chan Master Fayan Wenyi answered on his behalf: 'Is it the disciple who locks, or the master who locks?' Chan Master Fadeng Qin answered on his behalf: 'Return the key to me!' Another old monk answered on his behalf: 'Is it the Jizhou lock, or the Qianzhou lock?')
The sacred monk's image was dripped on by a leaking roof. Someone asked the monk: 'Since he is a sacred monk, why is he dripped on by a leak?' The monk had no answer. (National Teacher Shao answered on his behalf: 'The one without leaks is not a sacred monk.')
Someone asked the monk: 'What kind of lamp are you lighting?' The monk said: 'A perpetual lamp.' (The person) asked: 'When did you light it?' (The monk) said: 'Last year.' (The person) asked: 'Where is the perpetual light?' The monk was speechless. (Chan Master Changqing Leng answered on his behalf: 'If it weren't like this, you would know that you wouldn't be deceived.' Chan Master Fayan Wenyi further said: 'Profit moves the gentleman.')
There was a lecturer (a monk proficient in Buddhist scriptures) who was reciting the name of Amitābha (Amituo Fo), when a young novice called out 'Venerable.' The lecturer looked back, but the young novice didn't say anything. This happened several times, and the lecturer scolded: 'You called me three or four times, what is it?' The young novice said: 'How many years have you been calling him (Amitābha) to get a response? I just called once and you get angry.' (Chan Master Fadeng Qin answered on his behalf: 'Tut! Scold!')
There was a monk who, after reciting scriptures with a child, told (the child) to put the scriptures in a scripture box. The child said: 'Where should I put what I recited?' (Chan Master Fadeng Qin answered on his behalf: 'What scripture did you recite?')
There was a monk who, after entering the underworld, saw Ksitigarbha Bodhisattva (Dizang Pusa). Ksitigarbha Bodhisattva asked: 'What meritorious deeds have you cultivated in your life?' The monk said: 'Reciting the Lotus Sutra (Saddharma Puṇḍarīka Sūtra).' (Ksitigarbha Bodhisattva) said: 'Stop, stop, no need to say more. The Dharma of the Lotus Sutra is subtle and difficult to comprehend, (the key) lies in whether to speak or not to speak?' The monk had no answer.
(歸宗柔代云。此迴歸去。敢為流通)。
鹽官會下。有一主事僧。忽見一鬼使來追。僧告曰。某甲身為主事。未暇修行。乞容七日得否。使曰。待為白王。若許。即七日後來。不然須臾便至。言訖不見。至七日後。復來覓其僧。了不可得。後有人舉問一僧。若被覓著時。如何抵擬他(洞山價代云。被他覓得也)。
臺州六通院僧。欲渡船。有人問。既是六通。為甚麼假船。僧無對(天臺韶國師代云。不欲驚眾)。
亡名宰官(七則)
洪州太守宋令公。一日大寧寺僧。陳乞請第二座開堂。公曰。何不請第一座。眾無語(法眼益代云不勞如此)。
江南相馮延巳。與數僧。游鐘山。至一人泉問。一人泉許多人爭得足。一僧對曰。不教欠少。延巳不肯。乃別曰。誰人欠少(法眼益別云。誰是不足者)。
官人問。僧名甚麼。曰無揀。官人曰。忽然將一碗沙與上座。又作么生。曰謝官人供養(法眼益別云。此猶是揀底)。
廣南有僧住庵。國主出獵。左右報庵主。大王來請起。庵主曰。非但大王來。佛來亦不起。王問。佛豈不是汝師。庵主曰是。王曰。見師為甚麼不起(法眼益代云。未足酬恩)。
福州洪塘橋上有僧列坐。官人問。此中還有佛么。僧無對(法眼益代云
【現代漢語翻譯】 現代漢語譯本：（歸宗柔代禪師說：『這次回去后，要努力流通佛法。』）
鹽官禪師的座下，有一位主事僧，忽然看見一個鬼使來追他。僧人告訴鬼使說：『我身為寺院的主事，沒有空閑修行，請允許我七天時間可以嗎？』鬼使說：『我替你稟告閻王，如果閻王允許，就七天後再來，不然很快就到。』說完就不見了。到了七天後，鬼使又來找那個僧人，卻怎麼也找不到了。後來有人舉這個例子問一位僧人：『如果被鬼使找到時，如何抵擋他？』（洞山良價禪師代答說：『已經被他找到了。』）
臺州六通院的僧人，想要渡船。有人問：『既然是六通（六種神通），為什麼還要藉助船？』僧人無言以對。（天臺德韶國師代答說：『不想驚動大眾。』）
亡名宰官（七則）
洪州太守宋令公，有一天在大寧寺問僧人，陳述請求請第二座和尚開堂說法。宋令公說：『為什麼不請第一座和尚？』眾僧無語。（法眼文益禪師代答說：『不勞如此。』）
江南宰相馮延巳，與幾位僧人，遊覽鐘山，到了一人泉，馮延巳問：『一人泉這麼多人爭搶，怎麼能夠足夠？』一位僧人回答說：『不會讓任何人欠缺。』馮延巳不認可，於是又問：『誰人欠缺？』（法眼文益禪師代答說：『誰是不滿足的人？』）
一位官員問僧人：『你的法名叫什麼？』僧人說：『無揀。』官員說：『如果忽然用一碗沙子供養上座，又該怎麼辦？』僧人說：『感謝官人供養。』（法眼文益禪師代答說：『這仍然是有揀擇。』）
廣南有位僧人住在庵中，國主外出打獵，左右侍從稟告庵主，大王來了，請您起身迎接。庵主說：『不只是大王來，佛來我也不起身。』國王問：『佛難道不是你的老師嗎？』庵主說是。國王問：『見到老師為什麼不起身？』（法眼文益禪師代答說：『還不足以報答恩情。』）
福州洪塘橋上，有僧人一字排開坐著。一位官員問：『這裡面還有佛嗎？』僧人無言以對。（法眼文益禪師代答說：
【English Translation】 English version: (Zen Master Guizong Rou said: 'After returning this time, strive to circulate the Dharma.')
Under Zen Master Yanguan, there was a monastic officer who suddenly saw a ghost messenger coming to pursue him. The monk told the ghost messenger, 'As the monastic officer of the temple, I have no time to cultivate. Could you grant me seven days?' The ghost messenger said, 'I will report to King Yama for you. If he allows it, I will come back in seven days; otherwise, I will arrive very soon.' After speaking, he disappeared. After seven days, the ghost messenger came again to look for the monk, but he could not be found. Later, someone raised this example to ask a monk, 'If he were to be found by the ghost messenger, how would he resist him?' (Zen Master Dongshan Liangjie replied on his behalf, 'He has already been found.')
A monk from Liutong Monastery in Taizhou wanted to cross a river by boat. Someone asked, 'Since you have the six supernatural powers (Liutong), why do you need a boat?' The monk had no answer. (National Teacher Tiantai Deshao replied on his behalf, 'I don't want to alarm the public.')
Unnamed High Official (Seven Cases)
Prefect Song of Hongzhou asked the monks of Daning Temple one day to request the Second Seat monk to give a Dharma talk. Prefect Song said, 'Why not invite the First Seat monk?' The monks were speechless. (Zen Master Fayan Wenyi replied on his behalf, 'No need to trouble yourself.')
Chancellor Feng Yansi of Jiangnan, while touring Zhongshan with several monks, arrived at One-Man Spring and asked, 'With so many people vying for One-Man Spring, how can it be enough?' One monk replied, 'No one will be left wanting.' Feng Yansi did not agree and asked again, 'Who is left wanting?' (Zen Master Fayan Wenyi replied on his behalf, 'Who is the one who is not satisfied?')
An official asked a monk, 'What is your Dharma name?' The monk said, 'Wu Jian (No Selection).' The official said, 'If I were to offer the abbot a bowl of sand, what would you do?' The monk said, 'Thank you for the official's offering.' (Zen Master Fayan Wenyi replied on his behalf, 'This is still a selection.')
In Guangnan, there was a monk living in a hermitage. The ruler went hunting, and his attendants reported to the hermit, 'The Great King has arrived; please rise to greet him.' The hermit said, 'Not only if the Great King comes, but even if the Buddha comes, I will not rise.' The king asked, 'Isn't the Buddha your teacher?' The hermit said yes. The king asked, 'Why don't you rise when you see your teacher?' (Zen Master Fayan Wenyi replied on his behalf, 'It is not enough to repay his kindness.')
On Hongtang Bridge in Fuzhou, there were monks sitting in a row. An official asked, 'Is there a Buddha among you?' The monks were speechless. (Zen Master Fayan Wenyi replied on his behalf,
汝是甚麼人)。
昔有官人。入鎮州天王院。睹神像。因問院主曰。此是甚麼功德。曰護國天王。曰祇護此國。遍護余國。曰在秦為秦。在楚為楚。曰臘月二十九日。打破鎮州城。天王向甚處去。院主無對。
昔有官人。作無鬼論。中夜揮毫次。忽見一鬼出雲。汝道無。我聻(五祖演云。老僧當時若見。但以手作鵓鳩觜。向伊道谷呱呱)。
亡名行者(五則)
昔有道流。在佛殿前。背佛而坐。僧曰。道士莫背佛。道流曰。大德本教中道。佛身充滿於法界。向甚麼處坐得。僧無對(法眼益代云。識得汝)。
有一行者。隨法師入佛殿。行者向佛而唾。師曰。行者少去就。何以唾佛。行者曰。將無佛處來。與某甲唾。師無對 (溈山祐云。仁者卻不仁者。不仁者卻仁者 仰山寂。代法師云。但唾行者。又云。行者若有語。即向伊道。還我無行者處來)。
死魚浮於水上。有人問僧。魚豈不是以水為命。僧曰是。曰為甚麼卻向水中死。僧無對(杭州天龍機和尚代云。是伊為甚麼不去岸上死)。
鷂子趁鴿子。飛向佛殿欄干上顫。有人問僧。一切眾生。在佛影中。常安常樂。鴿子見佛。為甚麼卻顫。僧無對(法燈欽代云。怕佛)。
昔有一僧。去覆船。路逢一賣鹽翁。僧
【現代漢語翻譯】 現代漢語譯本 『你是誰？』
過去有位官員，進入鎮州（今河北正定）天王院，看到神像，於是問院主說：『這是什麼功德？』院主說：『護國天王。』官員說：『只保護這個國家，還是普遍保護其他國家？』院主說：『在秦國就是秦國，在楚國就是楚國。』官員說：『臘月二十九日（唐朝之後，具體日期不詳，此處為假設），打破鎮州城，天王往哪裡去？』院主無言以對。
過去有位官員，寫《無鬼論》。半夜揮筆時，忽然看見一個鬼出來說：『你說沒有鬼，我呢？』（五祖演禪師說：『老僧當時如果見到，就用手做鵓鳩的嘴，對著他說「谷呱呱」。』）
亡名行者（五則）
過去有位道士，在佛殿前，背對著佛而坐。僧人說：『道士不要背對佛。』道士說：『大德你們的教義中說，佛身充滿於法界，向什麼地方坐才行？』僧人無言以對（法眼文益禪師代替他說：『認得你。』）
有一位行者，跟隨法師進入佛殿。行者朝著佛像吐唾沫。法師說：『行者太不講究了，為什麼要朝佛吐唾沫？』行者說：『拿一個沒有佛的地方來，給我吐唾沫。』法師無言以對（溈山靈祐禪師說：『仁者卻不仁者，不仁者卻仁者。』仰山慧寂禪師代替法師說：『只管朝行者吐唾沫。』又說：『行者如果說話，就對他說，還我一個沒有行者的地方來。』）
死魚浮在水面上，有人問僧人：『魚難道不是以水為生命嗎？』僧人說是。那人說：『為什麼卻在水中死了？』僧人無言以對（杭州天龍機和尚代替他說：『它為什麼不去岸上死？』）
老鷹追趕鴿子，鴿子飛到佛殿的欄桿上顫抖。有人問僧人：『一切眾生，在佛的庇護下，常安常樂，鴿子見到佛，為什麼卻顫抖？』僧人無言以對（法燈欽禪師代替他說：『怕佛。』）
過去有一位僧人，去覆船，路上遇到一位賣鹽的老翁。僧人
【English Translation】 English version 『Who are you?』
In the past, there was an official who entered the Tianwang (Heavenly King) Monastery in Zhenzhou (present-day Zhengding, Hebei). Seeing the divine image, he asked the abbot, 『What merit is this?』 The abbot said, 『The Heavenly King who protects the country.』 The official asked, 『Does he only protect this country, or does he universally protect other countries?』 The abbot said, 『In Qin, he is Qin; in Chu, he is Chu.』 The official said, 『On the twenty-ninth day of the twelfth month (specific date uncertain after the Tang Dynasty, assumed here), if the city of Zhenzhou is breached, where will the Heavenly King go?』 The abbot had no reply.
In the past, there was an official who wrote 『On the Non-Existence of Ghosts.』 In the middle of the night, as he was wielding his brush, suddenly a ghost appeared and said, 『You say there are no ghosts, what about me?』 (Zen Master Wuzu Yan said, 『If this old monk had seen it then, I would have made a pigeon's beak with my hand and said to it, 「Goo goo.」』)
Nameless Practitioner (Five Cases)
In the past, there was a Daoist who sat in front of the Buddha hall with his back to the Buddha. A monk said, 『Daoist, do not turn your back to the Buddha.』 The Daoist said, 『Great Virtue, your teachings say that the Buddha's body fills the entire Dharma realm. Where can I sit?』 The monk had no reply (Zen Master Fayan Wenyi substituted, saying, 『I recognize you.』)
There was a practitioner who followed a Dharma master into the Buddha hall. The practitioner spat towards the Buddha image. The master said, 『Practitioner, you are being inconsiderate. Why do you spit at the Buddha?』 The practitioner said, 『Bring me a place where there is no Buddha, and I will spit there.』 The master had no reply (Zen Master Weishan Lingyou said, 『The benevolent one is not benevolent, and the non-benevolent one is benevolent.』 Zen Master Yangshan Huiji substituted for the master, saying, 『Just spit at the practitioner.』 He also said, 『If the practitioner speaks, then say to him, 「Return to me a place where there is no practitioner.」』)
A dead fish floats on the water. Someone asked a monk, 『Isn't water the life of a fish?』 The monk said yes. The person said, 『Then why did it die in the water?』 The monk had no reply (Monk Tianlong Ji of Hangzhou substituted, saying, 『Why didn't it go die on the shore?』)
A hawk chases a pigeon, and the pigeon flies to the railing of the Buddha hall, trembling. Someone asked a monk, 『All sentient beings, in the shadow of the Buddha, are always peaceful and happy. Why is the pigeon trembling when it sees the Buddha?』 The monk had no reply (Zen Master Fadeng Qin substituted, saying, 『It's afraid of the Buddha.』)
In the past, there was a monk who went to Fuchuan. On the way, he met an old man selling salt. The monk
問。覆船路向甚麼處去。翁良久。僧再問。翁曰。你患聾那。僧曰。你向我道甚麼。翁曰。向你道覆船路。僧曰。翁莫會禪么。翁曰。莫道會禪。佛法也會盡。僧曰。你試說看。翁挑起鹽籃。僧曰難。翁曰。你喚這個作甚麼。僧曰鹽。翁曰。有甚麼交涉。僧曰。你喚作甚麼。曰不可更向你道是鹽。
亡名道婆(五則)
昔有婆子。供養一庵主。經二十年。常令一二八女子。送飯給侍。一日令女子抱定曰。正恁么時如何。庵主曰。枯木倚寒巖。三冬無暖氣。女子舉似婆。婆曰。我二十年。祇供養得個俗漢。遂遣出燒卻庵(徑山信云。冷地看來。遮婆子也不唧𠺕。何待遣出遮僧方燒卻。且道。雙髻意落在甚麼處。具眼者辨看)。
昔有一僧。參米胡。路逢一婆住庵。僧問。婆有眷屬否。曰有。僧曰。在甚麼處。曰山河大地。若草若木。皆是我眷屬。僧曰。婆莫作師姑來否。曰汝見我是甚麼。僧曰俗人。婆曰。汝不可是僧。僧曰。婆莫混濫佛法好。婆曰。我不混濫佛法。僧曰。汝恁么。豈不是混濫佛法。婆曰。你是男子。我是女人。豈曾混濫。
龐行婆。入鹿門寺設齋。維那請意旨。婆拈梳子。插向髻后曰。迴向了也。便出去。
溫州陳道婆。嚐遍扣諸方名宿。後於長老山凈和尚語下發明。
【現代漢語翻譯】 現代漢語譯本 問：覆船路（指引向危險的路）向什麼地方去？ 翁（老翁）沉默良久。僧人再次發問。翁說：『你耳朵聾了嗎？』 僧人說：『你對我說了什麼？』 翁說：『向你說了覆船路。』 僧人說：『老翁莫非懂得禪嗎？』 翁說：『莫說懂得禪，佛法也會盡。』 僧人說：『你試著說說看。』 翁挑起鹽籃。 僧人說：『難。』 翁說：『你叫這個作什麼？』 僧人說：『鹽。』 翁說：『有什麼交涉？』 僧人說：『你叫作什麼？』 翁說：『不可再向你說是鹽。』 亡名道婆（五則） 過去有個老婦人，供養一位庵主，經過二十年，常常讓一二八（指年輕）女子，送飯給侍。 一日讓女子抱住庵主說：『正當這個時候如何？』 庵主說：『枯木倚寒巖，三冬無暖氣。』 女子把情況告訴老婦人，老婦人說：『我二十年，只供養了個俗漢。』於是趕走庵主並燒燬了庵。（徑山信云：『冷靜地看來，這老婦人也不乾脆。為何等到趕走這僧人才燒燬庵？且說，雙髻（指女子）的用意落在什麼地方？有眼力的人辨別看看。』） 過去有個僧人，參訪米胡（禪師）。路上遇到一位老婦人住在庵里。僧人問：『老婦人有眷屬嗎？』 老婦人說：『有。』 僧人說：『在什麼地方？』 老婦人說：『山河大地，若草若木，都是我的眷屬。』 僧人說：『老婦人莫非是尼姑？』 老婦人說：『你見我是什麼？』 僧人說：『俗人。』 老婦人說：『你莫非是僧人。』 僧人說：『老婦人莫要混淆佛法。』 老婦人說：『我不混淆佛法。』 僧人說：『你這樣，豈不是混淆佛法？』 老婦人說：『你是男子，我是女人，豈曾混淆？』 龐行婆（龐蘊之妻）進入鹿門寺設齋。維那（寺院中的職務）請問她的意旨。龐行婆拿起梳子，插向髮髻后說：『迴向完畢了。』便出去了。 溫州陳道婆，曾經遍訪各方名宿。後來在長老山凈和尚的開示下開悟。
【English Translation】 English version Question: Where does the road to the overturned boat (a metaphor for a path leading to danger) lead? The old man remained silent for a long time. The monk asked again. The old man said, 'Are you deaf?' The monk said, 'What did you say to me?' The old man said, 'I told you about the road to the overturned boat.' The monk said, 'Old man, do you understand Chan (Zen)?' The old man said, 'Don't say I understand Chan, I understand all of the Buddha's teachings.' The monk said, 'Try to explain it.' The old man picked up the salt basket. The monk said, 'Difficult.' The old man said, 'What do you call this?' The monk said, 'Salt.' The old man said, 'What is the connection?' The monk said, 'What do you call it?' The old man said, 'I can't tell you again that it is salt.' Nameless Female Taoist (Five Stories) In the past, there was an old woman who supported a hermitage master for twenty years, always having a young (one or two eight, meaning young girls) girl deliver food and attend to him. One day, she had the girl embrace the hermitage master and said, 'What about at this very moment?' The hermitage master said, 'A withered tree leans against a cold cliff, without warmth in the three winter months.' The girl told the old woman, who said, 'For twenty years, I have only supported a layman.' So she drove the hermitage master away and burned down the hermitage. (Xinjin of Jingshan said, 'Looking at it calmly, this old woman is not decisive. Why wait until driving the monk away to burn down the hermitage? Furthermore, where does the intention of the double buns (referring to the girl's hairstyle) lie? Those with eyes, discern and see.') In the past, there was a monk who visited Mi Hu (Zen master). On the road, he met an old woman living in a hermitage. The monk asked, 'Old woman, do you have family?' The old woman said, 'Yes.' The monk said, 'Where are they?' The old woman said, 'The mountains, rivers, and earth, all the grass and trees, are my family.' The monk said, 'Old woman, are you perhaps a nun?' The old woman said, 'What do you see me as?' The monk said, 'A layperson.' The old woman said, 'Are you perhaps a monk?' The monk said, 'Old woman, don't confuse the Buddha's teachings.' The old woman said, 'I don't confuse the Buddha's teachings.' The monk said, 'Isn't what you are doing confusing the Buddha's teachings?' The old woman said, 'You are a man, and I am a woman, how could there be confusion?' Laywoman Pang (Pang Yun's wife) entered Lumen Temple to offer a vegetarian feast. The director (Vina, a temple position) asked her intention. Laywoman Pang picked up a comb, inserted it into her hair bun, and said, 'The dedication is complete.' Then she left. Taoist Chen of Wenzhou once visited famous masters everywhere. Later, she attained enlightenment under the teachings of Abbot Jing of Elder Mountain.
有偈曰。高坡平頂上。儘是採樵翁。人人盡懷刀斧意。不見山花映水紅。
昔有施主婦人。入院行眾僧隨年錢。僧曰。聖僧前著一分。婦人曰。聖僧年多少。僧無對(法眼益代云。心明滿處即知)。
宋世玉音
宋太宗皇帝
宋太宗皇帝。一日幸相國寺。見僧看經。問曰。是甚麼經。僧曰。仁王經。帝曰。既是寡人經。因甚卻在卿手裡。僧無對(雪竇顯代云。皇天無親。唯德是輔)○幸開寶塔。問僧。卿是甚人。對曰塔主。帝曰。朕之塔。為甚麼卿作主。僧無對(雪竇顯代云。合國咸知)○一日因僧朝見。帝問。甚處來。對曰。廬山臥云庵。帝曰。朕聞臥云深處不朝天。為甚到此。僧無對(雪竇顯代云難逃至化)○僧入對次。奏曰。陛下還記得么。帝曰。甚處相見來。奏曰。靈山一別。直至如今。帝曰。卿以何為驗。僧無對(雪竇顯代云。貧道得得而來)○京寺回祿。藏經悉為煨燼。僧欲乞宣賜。召問。昔日摩騰不燒。如今為甚卻燒。僧無對(雪竇顯代云。陛下不忘付囑)○帝嘗夢神人。報曰。請陛下發菩提心。因早朝宣問左右街。菩提心作么生髮。皆無對(雪竇顯代云。實謂今古罕聞)○智寂大師。進三界圖。帝問。朕在那一界中。智寂無對(保寧勇代云。陛下何處不稱尊)○一日朝罷。
【現代漢語翻譯】 現代漢語譯本： 有一首偈語說：在高高的山坡和平坦的山頂上，到處都是砍柴的樵夫。每個人都懷著刀斧的意圖，卻看不見山花倒映在水中的紅色。
過去有一位施主婦人，到寺院裡給眾僧佈施隨年錢（一種按僧侶年齡佈施的錢）。僧人說：『在聖僧（指佛或有德行的僧人）前放一份。』婦人問：『聖僧有多少歲了？』僧人無言以對（法眼益禪師代替回答說：『心明眼亮，無處不知』）。
宋世玉音
宋太宗皇帝（976年-997年在位）
宋太宗皇帝（976年-997年在位）有一天來到相國寺，看見僧人在看經書，問道：『這是什麼經？』僧人回答：『《仁王經》（佛教經典名）。』皇帝說：『既然是寡人的經，為什麼卻在你手裡？』僧人無言以對（雪竇顯禪師代替回答說：『皇天沒有偏私，唯有德者才能得到輔助』）。
皇帝到開寶塔，問僧人：『你是什麼人？』回答說：『塔主。』皇帝說：『這是朕的塔，為什麼你做主？』僧人無言以對（雪竇顯禪師代替回答說：『全國上下都知道』）。
有一天，因為僧人前來朝見，皇帝問：『從哪裡來？』回答說：『廬山臥云庵。』皇帝說：『朕聽說臥云深處不朝天，為什麼到這裡來？』僧人無言以對（雪竇顯禪師代替回答說：『難以逃脫至高的教化』）。
僧人入殿對答時，奏道：『陛下還記得嗎？』皇帝問：『在哪裡見過？』奏道：『靈山（指佛陀說法之地）一別，直到如今。』皇帝說：『你用什麼來驗證？』僧人無言以對（雪竇顯禪師代替回答說：『貧道好不容易才來』）。
京城寺廟發生火災，藏經全部燒燬。僧人想請求皇帝賞賜經書，皇帝召來僧人問道：『過去摩騰（東漢時來華傳教的僧人）的經書沒有被燒燬，現在為什麼卻燒燬了？』僧人無言以對（雪竇顯禪師代替回答說：『陛下沒有忘記佛的囑託』）。
皇帝曾經夢見神人，告訴他說：『請陛下發菩提心（覺悟之心）。』因此在早朝時詢問左右大臣，菩提心應該如何發？大家都無言以對（雪竇顯禪師代替回答說：『實在可以說是古今罕見』）。
智寂大師進獻三界圖（佛教宇宙觀），皇帝問：『朕在哪一界中？』智寂無言以對（保寧勇禪師代替回答說：『陛下在哪裡不稱尊貴？』）。
有一天退朝後。
【English Translation】 English version: There is a verse that says: On high slopes and flat mountaintops, all are woodcutters gathering firewood. Everyone harbors the intent of knives and axes, yet no one sees the mountain flowers reflected red in the water.
In the past, there was a benefactor woman who went to the monastery to give annual money (a type of donation based on the age of the monks) to the monks. The monk said, 'Place a portion before the Holy Monk (referring to the Buddha or a virtuous monk).' The woman asked, 'How old is the Holy Monk?' The monk was speechless (Chan Master Fayanyi substituted, saying, 'With a clear mind and bright eyes, one knows everything everywhere').
Song Dynasty Imperial Edict
Emperor Taizong of Song (reigned 976-997 AD)
One day, Emperor Taizong of Song (reigned 976-997 AD) visited Xiangguo Temple and saw a monk reading scriptures. He asked, 'What scripture is this?' The monk replied, 'The Benevolent Kings Sutra (a Buddhist scripture).' The emperor said, 'Since it is my scripture, why is it in your hands?' The monk was speechless (Chan Master Xuedou Xian substituted, saying, 'Heaven has no favorites, only virtue is assisted').
The emperor went to Kaibao Pagoda and asked a monk, 'Who are you?' He replied, 'The pagoda master.' The emperor said, 'This is my pagoda, why are you the master?' The monk was speechless (Chan Master Xuedou Xian substituted, saying, 'The whole country knows').
One day, because a monk came to pay homage, the emperor asked, 'Where do you come from?' He replied, 'Lushan Woyun Hermitage.' The emperor said, 'I heard that deep in Woyun one does not pay homage to the emperor, why have you come here?' The monk was speechless (Chan Master Xuedou Xian substituted, saying, 'It is difficult to escape the supreme transformation').
When the monk entered the palace to answer, he reported, 'Does Your Majesty remember?' The emperor asked, 'Where have we met?' He reported, 'Since our separation at Vulture Peak (referring to the place where the Buddha preached), until now.' The emperor said, 'What do you use to verify it?' The monk was speechless (Chan Master Xuedou Xian substituted, saying, 'This poor monk came with great difficulty').
The temples in the capital city suffered a fire, and all the scriptures were burned. The monk wanted to request scriptures from the emperor, and the emperor summoned the monk and asked, 'In the past, the scriptures of Moteng (a monk who came to China to preach during the Eastern Han Dynasty) were not burned, why are they burned now?' The monk was speechless (Chan Master Xuedou Xian substituted, saying, 'Your Majesty has not forgotten the Buddha's entrustment').
The emperor once dreamed of a divine person who told him, 'Please, Your Majesty, generate Bodhicitta (the mind of enlightenment).' Therefore, during the morning court, he asked the ministers on the left and right, how should Bodhicitta be generated? Everyone was speechless (Chan Master Xuedou Xian substituted, saying, 'It can truly be said to be rare in ancient and modern times').
Great Master Zhiji presented a map of the Three Realms (Buddhist cosmology), and the emperor asked, 'In which realm am I?' Zhiji was speechless (Chan Master Baoning Yong substituted, saying, 'Where does Your Majesty not deserve respect?').
One day, after the morning court.
帝擎缽。問丞相王隨曰。既是大庾嶺頭提不起。為甚麼卻在朕手裡。隨無對。
徽宗皇帝
徽宗皇帝。政和三年。嘉州巡捕官奏。本部路傍。有大古樹。因風摧折中有。一僧禪定。鬚髮被體。指爪繞身。帝降旨令肩輿入京。命西天總持三藏。以金磬出其定。遂問何代僧。曰我乃東林遠法師之弟。名慧持。因游峨嵋。入定於樹。遠法師無恙否。三藏曰。遠法師晉人也。化去七百年矣。持不復語。三藏問。師既至此。欲歸何所。持曰。陳留縣。復入定。帝制三偈。令繪像頒行。偈曰。七百年來老古錐。定中訊息許誰知。爭如只履西歸去。生死何勞木作皮。藏山于澤亦藏身。天下無藏道可親。寄語莊周休擬議。樹中不是負趍人。有情身不是無情。彼此人人定里身。會得菩提本無樹。不須辛苦問盧能。
孝宗皇帝
孝宗皇帝。宣問靈隱佛照光禪師曰。釋迦佛入山修道。六年而成。所成者何事。請師明說。對曰。將謂陛下忘卻。
教外別傳卷十六(終)