X84n1581_皇明名僧輯略
卍新續藏第 84 冊 No. 1581 皇明名僧輯略
皇明名僧輯略凡例生於元。示寂于本朝者錄。示寂于元者不錄。楚石以下十家。各有語錄。不能悉具全書。其上堂示眾普說拈頌題詠諸雜著等。皆錄少分。附錄者。宋景濂學士集中所載諸善知識序文志銘。亦以曾與本朝者錄其少分。又附者。以失記普濟師朝代故。
目錄楚石琦禪師毒峰善禪師空谷隆禪師天琦瑞禪師杰峰英禪師楚山琦禪師性原明禪師雪庭 禪師笑巖寶禪師古音琴禪師
附錄古鼎銘禪師雪窗光禪師南堂欲禪師徑山悅空禪師佛光普照禪師璧峰金禪師東溟日禪師孤峰德禪師
又附高麗普濟禪師
No. 1581
皇明名僧輯略
明云棲寺比丘 袾宏輯
楚石琦禪師
行實
師諱梵琦。楚石其字也。寧波府象山縣人。姓朱氏。年九歲。授經于訥翁謨公。十六剃染。閱楞嚴經有省。隨元叟端公入京。聞西樓鼓聲。汗如雨下。因偈曰。捉得紅爐一點雪。卻是黃河六月冰。見元叟。元叟許可。會報恩虛席以待。師勉赴。而築室西齋。為終焉之計。師形軀短小。而神觀精朗。舉揚正法。無愧妙喜。世壽七十五。僧臘六十三。有六會語錄行世。
上堂
除夜小參。善哉三下板。知識盡來參
【現代漢語翻譯】 現代漢語譯本 卍新續藏第 84 冊 No. 1581 皇明名僧輯略
皇明名僧輯略凡例：生於元朝，示寂（圓寂）于本朝（明朝）者錄入。示寂于元朝者不錄入。楚石以下十家，各有語錄，不能全部收錄于本書。其上堂、示眾、普說、拈頌、題詠等雜著，皆錄入少部分。附錄者，宋景濂學士集中所載諸善知識序文、志銘，也以曾與本朝（明朝）有關者錄入少部分。又附者，因失記普濟師朝代，故附於此。
目錄：楚石琦禪師、毒峰善禪師、空谷隆禪師、天琦瑞禪師、杰峰英禪師、楚山琦禪師、性原明禪師、雪庭 禪師、笑巖寶禪師、古音琴禪師
附錄：古鼎銘禪師、雪窗光禪師、南堂欲禪師、徑山悅空禪師、佛光普照禪師、璧峰金禪師、東溟日禪師、孤峰德禪師
又附：高麗普濟禪師
No. 1581
皇明名僧輯略
明朝雲棲寺比丘 袾宏輯
楚石琦禪師
行實
師諱梵琦（梵琦，法名），楚石是他的字。寧波府象山縣人，姓朱。九歲時，跟隨訥翁謨公學習經書。十六歲剃度出家，閱讀《楞嚴經》有所領悟。跟隨元叟端公入京，聽到西樓的鼓聲，汗如雨下。因此作偈說：『捉得紅爐一點雪，卻是黃河六月冰。』見到元叟，元叟認可了他。恰逢報恩寺住持之位空缺，等待有人來接任，師勉強應允前往，並在西齋築室，作為最終歸宿。師身材矮小，但精神面貌清明爽朗，弘揚正法，不愧於妙喜（大慧宗杲禪師）。世壽七十五歲，僧臘六十三年。有《六會語錄》傳世。
上堂
除夕小參。善哉三下板。知識盡來參。
【English Translation】 English version 卍 New Continued Tripitaka, Volume 84, No. 1581, Collected Biographies of Eminent Monks of the Huangming Dynasty
General Rules for Collected Biographies of Eminent Monks of the Huangming Dynasty: Monks who were born in the Yuan Dynasty and passed away (entered Nirvana) in this dynasty (Ming Dynasty) are recorded. Monks who passed away in the Yuan Dynasty are not recorded. The ten monks from Chushi (Chu Shi) onwards each have their recorded sayings, which cannot all be included in this book. Their sermons in the Dharma hall, instructions to the assembly, general discourses, koan commentaries, poems, and other miscellaneous writings are all recorded in small portions. For those in the appendix, the prefaces and epitaphs of various virtuous teachers recorded in the collection of Academician Song Lian are also recorded in small portions if they are related to this dynasty (Ming Dynasty). Additionally, the reason for appending the Korean monk Puji (Pu Ji) is because the dynasty in which he lived was forgotten.
Table of Contents: Chan Master Chushi Qi (Chu Shi Qi), Chan Master Dufeng Shan (Du Feng Shan), Chan Master Konggu Long (Kong Gu Long), Chan Master Tianqi Rui (Tian Qi Rui), Chan Master Jiefeng Ying (Jie Feng Ying), Chan Master Chushan Qi (Chu Shan Qi), Chan Master Xingyuan Ming (Xing Yuan Ming), Chan Master Xueting (Xue Ting), Chan Master Xiaoyan Bao (Xiao Yan Bao), Chan Master Guyin Qin (Gu Yin Qin).
Appendix: Chan Master Guding Ming (Gu Ding Ming), Chan Master Xuechuang Guang (Xue Chuang Guang), Chan Master Nantang Yu (Nan Tang Yu), Chan Master Jingshan Yuekong (Jing Shan Yue Kong), Chan Master Foguang Puzhao (Fo Guang Pu Zhao), Chan Master Bifeng Jin (Bi Feng Jin), Chan Master Dongming Ri (Dong Ming Ri), Chan Master Gufeng De (Gu Feng De).
Further Appendix: Korean Chan Master Puji (Pu Ji)
No. 1581
Collected Biographies of Eminent Monks of the Huangming Dynasty
Compiled by Bhiksu Zhuhong (Zhu Hong) of Yunqi Temple in the Ming Dynasty
Chan Master Chushi Qi (Chu Shi Qi)
Biographical Account
The master's given name was Fanqi (Fan Qi), Chushi (Chu Shi) was his style name. He was from Xiangshan County, Ningbo Prefecture, with the surname Zhu. At the age of nine, he studied scriptures with Ne Weng Mo Gong. At sixteen, he was tonsured and left home, and he had some understanding after reading the Shurangama Sutra. He followed Yuan Sou Duan Gong to the capital and, upon hearing the sound of the drum in the West Tower, he sweated profusely. Therefore, he composed a verse saying: 'Grasping a snowflake from a red furnace, it is like ice in the sixth month of the Yellow River.' Upon seeing Yuan Sou, Yuan Sou approved of him. It happened that the position of abbot of Bao'en Temple was vacant, waiting for someone to take over, and the master reluctantly agreed to go and built a room in the West Studio as his final resting place. The master was short in stature, but his spiritual appearance was clear and bright. He propagated the true Dharma, worthy of Miaoxi (Da Hui Zong Gao, Chan Master). He lived to the age of seventy-five, with sixty-three years as a monk. His 'Six Assemblies of Recorded Sayings' is passed down in the world.
Sermon in the Dharma Hall
New Year's Eve small assembly. Excellent, three strikes of the board. All the knowledgeable ones come to participate.
。既善知時節。吾今不再三。諸仁者。一舉更不再舉。今已再舉。一聞更不再聞。今已再聞。頭頭上明。物物上了。如理如事。亙古亙今。不是涅槃心。亦非正法眼。恁么恁么。三世諸佛祇言自知。不恁么不恁么。六代祖師無啟口處。設使言前薦得。猶為滯殼迷封。假饒句下精通。未免觸迷狂見。今紅爐上拾得一點雪。枯木上糝些子花。與你諸人赴個時節。殘燈隨臘盡。爆竹送春來。復舉盤山云。向上一路。千聖不傳。慈明云。向上一路。千聖不然。妙喜云。向上一路。熱碗鳴聲。師云。三大老盡力道。只發明得向下一路。若是向上一路。驢年未夢見在。
普說
上堂。舉僧問乾峰。十方薄伽梵一路涅槃門。未審路頭在什麼處。峰以拄杖畫一畫。云在這裡。師云。白雲萬里。僧舉前話問雲門。門云。扇子𨁝跳上三十三天。筑著帝釋鼻孔。東海鯉魚打一棒。雨似盆傾。師云。白雲萬里。忽有人出來。問天寧與么批判。還愜得二大老意么。向他道白雲萬里。呵呵呵。啰啰哩。啰啰哩。啰啰哩。剎剎塵塵知幾幾。十字街頭石敢當。忽然吸竭滄溟水。你輩茄子瓠子那裡知得。拍禪床便起。
當晚小參。僧問諸佛不出世。祖師不西來。佛法遍天下。談玄口不開。既是佛法遍天下。為什麼談玄口不開。師云。南
【現代漢語翻譯】 現代漢語譯本 既善於瞭解時節。我如今不再三強調。各位仁者，一舉不再有第二次，如今已經再舉了。一聞不再有第二次，如今已經再聞了。頭頭都明白，物物都透徹。如理如事，亙古亙今。這不是涅槃心（Nirvana-mind，寂滅之心），也不是正法眼（Dharma Eye，證悟真理的慧眼）。這樣這樣（恁么恁么），三世諸佛都說自己知道。不這樣不這樣（不恁么不恁么），六代祖師無從開口。即使在言語之前領悟，仍然是滯留在外殼，被迷惑所封閉。縱然在語句之下精通，也難免觸及迷惑和狂妄的見解。如今在紅爐上拾得一點雪，在枯木上點綴些許花朵，與各位同赴這個時節。殘燈隨著臘月燃盡，爆竹聲中迎來新春。再說盤山禪師說，『向上一路（the way of transcendence，超越之路），千聖不傳』。慈明禪師說，『向上一路，千聖不然』。妙喜禪師說，『向上一路，熱碗鳴聲』。我說，這三位老禪師盡力說道，也只是闡明了向下一路（the way of immanence，內蘊之路）。如果是向上一路，驢年也休想夢見。
普說
上堂說法。舉例說有僧人問乾峰禪師：『十方薄伽梵（Bhagavan，世尊）都走一條涅槃門，請問這條路在哪裡？』乾峰禪師用拄杖畫了一下，說：『就在這裡。』我說，白雲萬里。僧人又舉前面的話問雲門禪師，雲門禪師說：『扇子𨁝跳上三十三天（Trayastrimsa Heaven，佛教的三十三天），撞著帝釋（Indra，帝釋天）的鼻孔。東海鯉魚打一棒，雨水像盆倒一樣。』我說，白雲萬里。如果有人出來，問天寧禪師這樣評判，是否符合兩位老禪師的意思？就對他說，白雲萬里。呵呵呵。啰啰哩。啰啰哩。啰啰哩。剎剎塵塵（each and every mote of dust，每一個微塵）知道多少？十字街頭的石敢當（stone tablet），忽然吸乾了滄溟之水。你們這些茄子瓠子哪裡知道這些？拍了一下禪床就起身。
當天晚上小參。有僧人問：諸佛不出世，祖師不西來，佛法遍天下，談玄口不開。既然佛法遍天下，為什麼談玄口不開？我說，南
【English Translation】 English version Being skilled at knowing the seasons. I will not repeat myself. All of you, one raising will not have a second. Now it has been raised again. One hearing will not have a second. Now it has been heard again. Head after head is clear. Object after object is understood. According to principle and according to fact, from ancient times to the present. This is not the Nirvana-mind, nor is it the Dharma Eye. Thus, thus, all Buddhas of the three worlds only say they know it themselves. Not thus, not thus, the Sixth Patriarch had no place to open his mouth. Even if you realize it before words are spoken, you are still stuck in the shell and lost in delusion. Even if you are thoroughly versed in the meaning of the sentences, you cannot avoid touching delusion and mad views. Now, I pick up a bit of snow from the red furnace, and sprinkle some flowers on the dead tree, to meet this season with you all. The remaining lamp goes out with the end of the year, and firecrackers send off the spring. Again, Panshan said, 'The way of transcendence, the thousand sages do not transmit.' Ciming said, 'The way of transcendence, the thousand sages do not affirm.' Miaoxi said, 'The way of transcendence, the hot bowl makes a sound.' I say, these three old masters have tried their best to say, but they have only clarified the way of immanence. If it is the way of transcendence, you will not even dream of it in the year of the donkey (a long time from now).
Public Sermon
Ascending the hall. Citing a monk who asked Qianfeng, 'The ten directions of Bhagavan (World Honored One) all go through the gate of Nirvana, may I ask where is the path?' Qianfeng drew a line with his staff and said, 'It is here.' I say, white clouds for ten thousand miles. The monk then cited the previous words and asked Yunmen, Yunmen said, 'The fan jumps up to the Trayastrimsa Heaven, bumping into Indra's nostril. The carp in the Eastern Sea is hit with a stick, and the rain pours down like a basin.' I say, white clouds for ten thousand miles. If someone comes out and asks Tianning if this criticism is in accordance with the intentions of the two old masters, tell him, white clouds for ten thousand miles. Ha ha ha. Luo luo li. Luo luo li. Luo luo li. How much do each and every mote of dust know? The stone tablet at the crossroads suddenly sucks up the water of the vast sea. How can you eggplant gourds know these things? He slapped the meditation bed and got up.
Small gathering in the evening. A monk asked, 'The Buddhas do not appear in the world, the Patriarchs do not come from the West, the Dharma pervades the world, but the mouth does not open to discuss the mysterious. Since the Dharma pervades the world, why does the mouth not open to discuss the mysterious?' I say, South
斗七。北斗八。進云。未審此理如何。師云。去去西天路。迢迢十萬余。乃云。人天眾前激揚此事。也須是本分衲僧始得。若非本分衲僧。未免遭人怪笑。只如適來禪客立個問頭。恁么答他。卻理會不得。再舉一遍。既是佛法遍天下。為什麼談玄口不開。檐聲未斷前宵雨。電影還連后夜雷。
結夏小參。僧問如何是山裡禪。師云。胡孫上樹尾連顛。進云。如何是城裡禪。師云。十字街頭一片磚。進云。如何是村裡禪。師云。扶桑人種陜西田。進云。謝師答話。師云。蒼天蒼天。乃云。衣食養壽命。一日不可無。糞埽敵寒暑。粗糲療形枯。昨日三春。今朝九夏。何不趁色身強健時。撥教生死路頭明白。要去便去。要住便住。誰障得你。誰礙得你。豈不俊哉。豈不快哉。且道生死路頭作么生撥。空手把鋤頭。步行騎水牛。人從橋上過。橋流水不流。若不會。與你下個註腳。空手把鋤頭。驟馬上高樓。步行騎水牛。鬧處冷湫湫。人從橋上過。飯蘿頭受餓。橋流水不流。撥火覓浮漚。時不待人。參。復舉圓覺經云。居一切時。不起妄念。于諸妄心。亦不息滅。住妄想境。不加了知。于無了知。不辨真實。師云。若然。道有也得。道無也得。向上也得。向下也得。得也得。不得也得。數片白雲籠古寺。一條綠水繞青山。
【現代漢語翻譯】 現代漢語譯本 斗七，北斗八，進云：『未審此理如何？』（不明白這個道理是怎樣的？） 師云：『去去西天路，迢迢十萬余。』（一直走，一直走，通往西天的路途遙遠，有十萬多里。） 乃云：『人天眾前激揚此事，也須是本分衲僧始得。（在人天大眾面前宣揚此事，也必須是安守本分的僧人才能做到。）若非本分衲僧，未免遭人怪笑。（如果不是安守本分的僧人，難免會被人嘲笑。）只如適來禪客立個問頭，恁么答他，卻理會不得。（就像剛才那位禪客提出的問題，這樣回答他，卻不能理解。）再舉一遍，既是佛法遍天下，為什麼談玄口不開？（既然佛法遍佈天下，為什麼談論玄理卻閉口不言？）檐聲未斷前宵雨，電影還連后夜雷。（屋檐滴水的聲音還未停止，是昨夜的雨；閃電還連線著，預示著今夜還會有雷。）』
結夏小參。僧問：『如何是山裡禪？』（什麼是山裡的禪？） 師云：『胡孫上樹尾連顛。』（猴子上樹，尾巴也跟著搖擺。） 進云：『如何是城裡禪？』（什麼是城裡的禪？） 師云：『十字街頭一片磚。』（十字街頭的一塊磚頭。） 進云：『如何是村裡禪？』（什麼是村裡的禪？） 師云：『扶桑人種陜西田。』（日本人在陜西種田。） 進云：『謝師答話。』（感謝師父的回答。） 師云：『蒼天蒼天。』 乃云：『衣食養壽命，一日不可無。（衣食供養生命，一天都不能缺少。）糞埽敵寒暑，粗糲療形枯。（打掃衛生可以抵禦寒暑，粗糙的食物可以治療身體的枯竭。）昨日三春，今朝九夏。（昨天還是春天，今天就是夏天了。）何不趁色身強健時，撥教生死路頭明白？（為什麼不趁著身體強健的時候，把生死之路弄明白？）要去便去，要住便住，誰障得你？誰礙得你？（想走就走，想留就留，誰能阻擋你？誰能妨礙你？）豈不俊哉？豈不快哉？（這難道不是瀟灑嗎？這難道不是快樂嗎？）且道生死路頭作么生撥？（且說生死之路如何才能弄明白？）空手把鋤頭，步行騎水牛。（空手拿著鋤頭，步行騎著水牛。）人從橋上過，橋流水不流。（人從橋上走過，橋流水卻不流動。）若不會，與你下個註腳。（如果不會，我給你加個註解。）空手把鋤頭，驟馬上高樓。（空手拿著鋤頭，騎著快馬登上高樓。）步行騎水牛，鬧處冷湫湫。（步行騎著水牛，熱鬧的地方冷冷清清。）人從橋上過，飯蘿頭受餓。（人從橋上走過，飯筐里卻餓著肚子。）橋流水不流，撥火覓浮漚。（橋流水不流，撥開火堆尋找水泡。）時不待人，參。（時間不等人，參悟吧。）』 復舉《圓覺經》云：『居一切時，不起妄念；于諸妄心，亦不息滅；住妄想境，不加了知；于無了知，不辨真實。』 師云：『若然，道有也得，道無也得。（如果這樣，說有也可以，說無也可以。）向上也得，向下也得。（向上也可以，向下也可以。）得也得，不得也得。（得到也可以，得不到也可以。）數片白雲籠古寺，一條綠水繞青山。（幾片白雲籠罩著古老的寺廟，一條綠色的河流環繞著青山。）』
【English Translation】 English version Douqi, Beidouba. (Douqi and Beidouba are likely names of monks or places.) Jin Yun: 'Wei shen ci li ru he?' (I don't understand this principle, what is it?) The Master said: 'Qu qu xi tian lu, tiao tiao shi wan yu.' (Go, go to the Western Heaven, the road is long and more than a hundred thousand miles.) Nai Yun: 'Ren tian zhong qian ji yang ci shi, ye xu shi ben fen na seng shi de. (To promote this matter before the assembly of humans and gods, it must be a monk who keeps to his duty.) Ruo fei ben fen na seng, wei mian zao ren guai xiao. (If not a monk who keeps to his duty, he will inevitably be ridiculed.) Zhi ru shi lai chan ke li ge wen tou, ren me da ta, que li hui bu de. (Just like the question raised by the Zen guest just now, answering him like this, but not understanding.) Zai ju yi bian, ji shi fo fa bian tian xia, wei shen me tan xuan kou bu kai? (Since the Buddha's teachings are all over the world, why not open your mouth to talk about metaphysics?) Yan sheng wei duan qian xiao yu, dian ying hai lian hou ye lei. (The sound of dripping eaves has not stopped, it is the rain of last night; the lightning is still connected, indicating that there will be thunder tonight.)'
Jie Xia Xiao Can. (Small Zen session after the summer retreat.) A monk asked: 'Ru he shi shan li chan?' (What is Zen in the mountains?) The Master said: 'Hu sun shang shu wei lian dian.' (Monkeys climb trees, their tails also sway.) Jin Yun: 'Ru he shi cheng li chan?' (What is Zen in the city?) The Master said: 'Shi zi jie tou yi pian zhuan.' (A brick on the crossroads.) Jin Yun: 'Ru he shi cun li chan?' (What is Zen in the village?) The Master said: 'Fu sang ren zhong Shanxi tian.' (Japanese people planting fields in Shanxi.) Jin Yun: 'Xie shi da hua.' (Thank you, Master, for your answer.) The Master said: 'Cang tian cang tian.' (Oh, heavens, oh, heavens.) Nai Yun: 'Yi shi yang shou ming, yi ri bu ke wu. (Food and clothing nourish life, and cannot be without it for a day.) Fen sao di han shu, cu li liao xing ku. (Cleaning can resist cold and heat, and coarse food can cure the dryness of the body.) Zuo ri san chun, jin zhao jiu xia. (Yesterday was still spring, today is summer.) He bu chen se shen qiang jian shi, bo jiao sheng si lu tou ming bai? (Why not take advantage of the strong body to clarify the path of life and death?) Yao qu bian qu, yao zhu bian zhu, shui zhang de ni? Shui ai de ni? (Go if you want to go, stay if you want to stay, who can stop you? Who can hinder you?) Qi bu jun zai? Qi bu kuai zai? (Isn't this dashing? Isn't this happy?) Qie dao sheng si lu tou zuo me sheng bo? (And how to clarify the path of life and death?) Kong shou ba chu tou, bu xing qi shui niu. (Holding a hoe empty-handed, walking and riding a water buffalo.) Ren cong qiao shang guo, qiao liu shui bu liu. (People pass over the bridge, but the bridge flows water does not flow.) Ruo bu hui, yu ni xia ge zhu jiao. (If you don't understand, I'll give you a footnote.) Kong shou ba chu tou, zhou ma shang gao lou. (Holding a hoe empty-handed, riding a fast horse to climb a tall building.) Bu xing qi shui niu, nao chu leng qiu qiu. (Walking and riding a water buffalo, the noisy place is deserted.) Ren cong qiao shang guo, fan luo tou shou e. (People pass over the bridge, but the rice basket is hungry.) Qiao liu shui bu liu, bo huo mi fu ou. (The bridge flows water does not flow, stirring the fire to find bubbles.) Shi bu dai ren, can. (Time waits for no one, contemplate.)' Again, quoting the Yuanjue Jing (Surangama Sutra) says: 'Ju yi qie shi, bu qi wang nian; yu zhu wang xin, yi bu xi mie; zhu wang xiang jing, bu jia liao zhi; yu wu liao zhi, bu bian zhen shi.' (At all times, do not arise false thoughts; do not extinguish false minds; dwell in the realm of false thoughts, do not add understanding; in the absence of understanding, do not distinguish reality.) The Master said: 'Ruo ran, dao you ye de, dao wu ye de. (If so, saying there is is okay, saying there is not is okay.) Xiang shang ye de, xiang xia ye de. (Going up is okay, going down is okay.) De ye de, bu de ye de. (Getting it is okay, not getting it is okay.) Shu pian bai yun long gu si, yi tiao lu shui rao qing shan. (Several white clouds cover the ancient temple, a green river surrounds the green mountains.)'
示眾
師云。一朝村院主。萬劫出頭難。大難大難。若是個漢。佛語祖語不教蘊在胸襟。掉向他方世界。何況世間淺近之學。便誦得四韋陀典。但增妄想。堪作甚麼。食人涎吐。未有了日。不如無事好。見我道無事。便作無事會又爭得。若要真個無事。須下死工夫。大死一回。死中得活。便能超毗盧。越釋迦。百匝千重。七通八達。祖師巴鼻。向上宗乘。盡與埽除。不勞拈出。雲門云。我今日共你說葛藤。屎灰屎火。泥豬疥狗。不識好惡。屎坑裡作活計。汝若跳出屎坑。卻來山僧手裡吃棒。
示眾。看這般時節。有志學道兄弟那裡放包。從上來建立門庭為什麼事。可但為你幾鄉親法眷。圖口腹。恣無明。成群作隊。造地獄業。佛法禪道推向一邊。爭知業報卒亸避不得。刀山劍樹。鑊湯爐炭。無人替代渠。如今大方叢林。兵變以來。南北東西。萬中無一。因什麼如此。蓋是惡貫滿。業果熟。自作自受。更教誰承當。祖師勸你出家。終不但為衣食名利拋鄉別井也。只為生死事大。無常迅速。尋師訪友。切切究明。噴地一發。成佛作祖去。報父母深恩去。度脫天下人去。既不如此。因何出家。冷地思量。古風大好。饑則乞食。寒則補衣。日中一餐。樹下一宿。旅泊三界。示一往還。永斷無明。方成佛道。
【現代漢語翻譯】 現代漢語譯本 開示大眾
禪師開示說：『一旦當了村寺的主持，想要出頭就難上萬劫。真是大難啊，大難！如果是個有作為的人，佛語祖語不應該藏在心裡，要將它們弘揚到其他世界，更何況世間那些膚淺的學問。即使能背誦四部《韋陀經》（印度教的根本經典），也只會增加妄想，有什麼用呢？就像吃別人的唾沫，沒完沒了。還不如什麼都不做的好。』
『你們見我說無事，就以為真的什麼都不做，又有什麼用呢？如果想要真正無事，必須下死功夫，大死一番，從死中得活，才能超越毗盧遮那佛（宇宙根本佛），勝過釋迦牟尼佛。經歷百匝千重，七通八達。祖師的訣竅，向上之宗乘，都要全部掃除，不用再提起了。』
雲門文偃禪師說：『我今天和你們說些沒用的話，就像屎灰屎火，泥豬疥狗一樣，分不清好壞，在屎坑裡過活。你們如果能跳出屎坑，卻要來我這裡吃棒。』
開示大眾：看看現在這個時候，有志於學道的兄弟們，在哪裡放下行囊呢？從古以來建立門庭是爲了什麼事呢？難道只是爲了你們這些鄉親法眷，貪圖口腹之慾，放縱無明，成群結隊，造地獄之業嗎？把佛法禪道推到一邊，難道不知道業報來時躲避不了嗎？刀山劍樹，鑊湯爐炭，沒有人能代替你承受。如今各大叢林，自從兵變以來，南北東西，萬里無一。因為什麼會這樣呢？是因為惡貫滿盈，業果成熟，自作自受，還能讓誰來承擔呢？
祖師勸你們出家，終究不是爲了衣食名利而拋棄家鄉。只是因為生死事大，無常迅速，所以要尋師訪友，切切究明，一旦頓悟，就能成佛作祖，報答父母的深恩，度脫天下人。如果不是這樣，又為何要出家呢？冷靜地想想，古風多好啊！飢餓了就乞食，寒冷了就補衣，日中一餐，樹下一宿，像旅客一樣寄居在三界，示現一去一來，永遠斷除無明，才能成就佛道。
【English Translation】 English version Instruction to the Assembly
The Master said, 'Once you become the head of a village temple, it's difficult to get ahead for countless kalpas. A great difficulty, a great difficulty! If you are a capable person, you shouldn't keep the Buddha's words and the Patriarch's words in your heart. You should spread them to other worlds, let alone the superficial knowledge of this world. Even if you can recite the four Vedas (the fundamental scriptures of Hinduism), it will only increase your delusions. What use is it? It's like eating someone else's saliva, there's no end to it. It's better to do nothing.'
'If you see me say 'nothing to do' and then do nothing, what's the point? If you want true 'nothing to do', you must put in deadly effort, die a great death, and be reborn from death. Then you can surpass Vairocana Buddha (the fundamental Buddha of the universe) and excel Shakyamuni Buddha. Through hundreds and thousands of layers, you will be unobstructed in all directions. The Patriarch's key points, the supreme vehicle, should all be swept away, there's no need to bring them up again.'
Yunmen Wenyan (a Chan master) said, 'Today I'm talking nonsense with you, like shit ash, shit fire, mud pigs, and mangy dogs, unable to distinguish good from bad, living in a shit pit. If you can jump out of the shit pit, you will come to me and get beaten with a stick.'
Instruction to the Assembly: Look at this time, where are the brothers with aspirations to learn the Way putting down their bags? What is the purpose of establishing a lineage from ancient times? Is it just for you, these fellow villagers and Dharma relatives, to indulge in gluttony, indulge in ignorance, form groups, and create the karma of hell? Pushing the Buddha's Dharma and Chan Way aside, don't you know that when karmic retribution comes, you can't escape it? The mountain of knives, the tree of swords, the cauldron of boiling water, and the charcoal furnace, no one can bear them for you. Now, in the major monasteries, since the war, there is not one in ten thousand from north to south and east to west. Why is it like this? It is because the evil is full, the karmic fruit is ripe, you reap what you sow, who else can bear it?
The Patriarchs advise you to leave home, not just to abandon your hometown for the sake of food, clothing, fame, and profit. It is only because the matter of birth and death is great, and impermanence is swift, that you should seek teachers and visit friends, and thoroughly investigate and clarify. Once you have a sudden enlightenment, you can become a Buddha and a Patriarch, repay the deep kindness of your parents, and liberate all people in the world. If it is not like this, why leave home? Think about it calmly, the ancient style is so good! When hungry, beg for food; when cold, mend clothes; one meal at midday, one night under a tree, like a traveler lodging in the three realms, showing one going and one returning, forever cutting off ignorance, and then you can achieve Buddhahood.
豈不見無業國師示眾云。古人得意之後。茅茨石室。折腳鐺里煮飯吃過三二十年。名利不幹懷。財寶不爲念。大忘人世。隱跡巖叢。君王命而不來。諸侯請而不赴。豈同吾輩貪名愛利。汩沒世涂。如短販人。有少希求。而忘大果。與么指示。可煞分明。作福不如避罪。多虛不如少實。在此衣線下一道圓光。阿誰無分。莫教失卻人身。只要你直下構取。便與佛祖齊肩。若道山僧妄語。甘入拔舌地獄。
示眾。教中有六念。唸佛。念法。念僧。念戒。念天。念施。衲僧門下念個什麼。若道唸佛。念著佛字。漱口三日。不可是念佛也。若道念法。法尚應舍。何況非法。不可是念法也。清凈行者。不入涅槃。破戒比丘。不入地獄。不可是念僧也。持犯但束身。非身無所束。不可是念戒也。三界無安。猶如火宅。不可是念天也。施者受者。並所施物。三輪空寂。俱不可得。不可是念施也。莫是無念么。才無念便是有念。避溺投火。轉見病深。直饒獨脫無依。要作山僧奴子未可在。欲得會么。千年無影樹。今時沒底靴。
舉雲門一日拈拄杖云。凡夫實謂之有。二乘析謂之無。緣覺謂之幻有。菩薩當體即空。衲僧見拄杖但喚作拄杖。行但行。坐但坐。總不得動著。妙喜云。我不似雲門老人。將虛空剜窟籠。驀拈拄杖云。
【現代漢語翻譯】 現代漢語譯本： 難道沒聽說無業國師（對大眾的尊稱）開示說，『古人得道之後，住在簡陋的茅屋石室裡，用缺腿的鍋煮飯吃了二三十年，名利不縈於懷，財寶不放在心上，完全忘卻了人世，隱居在山巖叢林中。君王下令也不來，諸侯邀請也不去。怎能像我們這些人貪圖名利，沉溺於世俗的道路，像短途販運的人一樣，有一點小小的希求，就忘記了大的結果。』這樣指示，真是十分明白。做善事不如避免罪惡，多虛假不如少實在。在這件袈裟下面，一道圓滿的光芒，誰沒有份？不要失去人身。只要你當下直接去獲取，就與佛祖平起平坐。如果說山僧我妄語，甘願墮入拔舌地獄。
開示大眾。教義中有六念：唸佛（憶念佛陀），念法（憶念佛法），念僧（憶念僧伽），念戒（憶念戒律），念天（憶念天神），念施（憶念佈施）。衲僧（出家修行的人）門下念什麼呢？如果說是念佛，念著佛字，要漱口三天。不可是念佛啊。如果說是念法，法尚且應該捨棄，何況非法？不可是念法啊。清凈的修行者，不入涅槃（寂滅）；破戒的比丘，不入地獄。不可是念僧啊。持戒犯戒只是約束自身，離開自身就無所約束。不可是念戒啊。三界（欲界、色界、無色界）沒有安寧，猶如火宅。不可是念天啊。佈施者、受施者，以及所施之物，三輪體空寂靜，都不可得。不可是念施啊。莫非是無念嗎？才無念便是有念。避開溺水卻投向火中，反而病情加深。即使能夠獨自解脫，無所依靠，想要做山僧的奴僕也不可以。想要領會嗎？千年沒有影子的樹，如今沒有底的靴子。
舉例說雲門（禪宗大師）有一天拿起拄杖說：『凡夫執著地認為是實有，二乘（聲聞乘和緣覺乘）分析認為是空無，緣覺（辟支佛）認為是幻有，菩薩（菩提薩埵）當下體悟就是空。衲僧見到拄杖就只叫它拄杖，行走就只是行走，坐下就只是坐下，總不能動著它。』妙喜（禪宗大師）說：『我不像雲門老人，將虛空挖出窟窿。』隨即拿起拄杖說：
【English Translation】 English version: Have you not heard what National Teacher Wuye said to the assembly: 'After the ancients attained enlightenment, they lived in thatched huts and stone chambers, cooking rice in a broken-legged pot for twenty or thirty years. Fame and fortune did not concern them, and treasures were not on their minds. They completely forgot the world and hid in the rocky mountains and forests. Even if the king ordered them to come, they would not; even if the nobles invited them, they would not go. How can we be like those who greedily pursue fame and profit, sinking into the ways of the world, like short-distance traders who, with a little desire, forget the great result?' Such instructions are very clear. Doing good deeds is not as good as avoiding sins, and much falsehood is not as good as a little truth. Under this robe, a complete radiance, who does not have a share? Do not lose your human body. As long as you directly grasp it now, you will be on par with the Buddhas. If this mountain monk speaks falsely, may I willingly fall into the hell of tongue-pulling.
Addressing the assembly. In the teachings, there are six recollections: recollection of the Buddha (Buddha), recollection of the Dharma (the Law), recollection of the Sangha (the monastic community), recollection of the precepts (moral discipline), recollection of the Devas (gods), and recollection of generosity (giving). What do monks under the banner of mendicants recollect? If you say recollection of the Buddha, after uttering the word 'Buddha,' you must rinse your mouth for three days. That cannot be recollection of the Buddha. If you say recollection of the Dharma, even the Dharma should be abandoned, let alone what is not Dharma. That cannot be recollection of the Dharma. A pure practitioner does not enter Nirvana (extinction); a monk who breaks the precepts does not enter hell. That cannot be recollection of the Sangha. Upholding or breaking precepts only binds oneself; apart from oneself, there is nothing to bind. That cannot be recollection of the precepts. The Three Realms (desire realm, form realm, formless realm) have no peace, like a burning house. That cannot be recollection of the Devas. The giver, the receiver, and the object given are all empty and still, unattainable. That cannot be recollection of generosity. Is it perhaps non-recollection? As soon as there is non-recollection, there is recollection. Avoiding drowning by jumping into fire only deepens the illness. Even if you can be independent and without reliance, wanting to be this mountain monk's servant is not yet possible. Do you want to understand? A tree without a shadow for a thousand years, boots without a bottom in this time.
For example, Yunmen (Zen master) once picked up a staff and said: 'Ordinary people stubbornly believe it exists, the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) analyze it as non-existent, Pratyekabuddhas (Solitary Buddhas) consider it illusory, Bodhisattvas (Enlightenment Beings) realize its inherent emptiness. Monks, when they see a staff, just call it a staff; when walking, just walk; when sitting, just sit; you must not move it.' Miaoxi (Zen master) said: 'I am not like the old man Yunmen, who carves a hole in the void.' Then he picked up the staff and said:
拄杖子不屬有。不屬無。不屬幻有。不屬即空。卓一下云。凡夫二乘緣覺菩薩盡向這裡各隨根性悉受用。惟于衲僧分上為害為冤。要行不得行。要坐不得坐。進一步則被拄杖子迷卻路頭。退一步則被拄杖子穿卻鼻孔。只今莫有不甘底么。試出來與拄杖子相見。如無。來年更有新條在。惱亂春風卒未休。凡夫不合起有見。二乘不合起無見。緣覺不合起幻有見。菩薩不合起當體即空見。不可放過。雲門老漢貪觀白浪。失卻手橈累天下衲僧總落拄杖圈䙡。放過不可。好與一坑埋卻。
舉昔有一婆子施財。請趙州和尚轉大藏經。趙州下禪床繞一匝云。轉藏已畢。人回似婆子。婆子云。比來請轉一藏。如何和尚只轉半藏。妙喜云。眾中商量道。如何是那半藏。或云再繞一匝。或彈指一下。或咳嗽一聲。或喝一喝。或拍一拍。恁么見解。只是不識羞。若是那半藏。莫道趙州更繞一匝。直饒百千萬億匝。于婆子分上只得半藏。設使更繞須彌山百千萬億匝。于婆子分上亦只得半藏。假饒天下老和尚亦如是繞百千萬億匝。于婆子分上也只得半藏。設使山河大地。森羅萬象。若草若木。各具廣長舌相。異口同音。從今日轉到盡未來際。于婆子分上亦只得半藏。諸人要識婆子么。良久云。鴛鴦繡出從君看。不把金針度與人。師云。這婆
【現代漢語翻譯】 現代漢語譯本 拄杖子不屬於『有』（bhava，存在）。不屬於『無』（abhava，不存在）。不屬於『幻有』（maya-bhava，虛幻的存在）。不屬於『即空』（sunyata，當下即是空性）。我用拄杖敲一下，說：『凡夫、聲聞乘、緣覺乘、菩薩，都向這裡各自隨著自己的根性接受和使用。唯獨對於衲僧（修行僧人）來說，這是危害和冤屈。想要行走卻不能行走，想要坐下卻不能坐下。進一步，就被拄杖子迷惑了道路；退一步，就被拄杖子穿透了鼻孔。』現在有沒有不甘心的？試著出來與拄杖子相見。如果沒有，來年還有新的枝條生長，惱亂春風終究不會停止。凡夫不應該生起『有』的見解，二乘（聲聞乘和緣覺乘）不應該生起『無』的見解，緣覺不應該生起『幻有』的見解，菩薩不應該生起『當體即空』的見解。不可放過！雲門老漢貪看白浪，失卻了手里的船槳，連累天下修行僧人都落入了拄杖的圈套。放過不得！最好把他們一起埋葬了。
舉個例子，過去有一位老婦人捐獻錢財，請趙州和尚（778-897）轉大藏經（Tripitaka）。趙州和尚從禪床下來，繞了一圈，說：『轉藏已經完畢。』老婦人回來后問：『之前請您轉一藏經，為什麼和尚只轉了半藏？』妙喜（大慧宗杲，1089-1163）說：『大家商量說，什麼是那半藏？』有人說再繞一圈，有人彈指一下，有人咳嗽一聲，有人喝一聲，有人拍一下。這樣的見解，只是不知羞恥。如果是那半藏，莫說趙州和尚再繞一圈，即使繞百千萬億圈，對於老婦人來說也只得到半藏。即使繞須彌山（Sumeru）百千萬億圈，對於老婦人來說也只得到半藏。假如天下所有的老和尚都這樣繞百千萬億圈，對於老婦人來說也只得到半藏。即使山河大地，森羅萬象，若草若木，各自具有廣長的舌相，異口同聲，從今日開始轉經直到未來無盡之時，對於老婦人來說也只得到半藏。諸位想要認識這位老婦人嗎？』停頓了很久，說：『鴛鴦繡出來任憑你看，卻不把金針傳授給你。』師父說：『這位老婦人』
【English Translation】 English version The walking stick does not belong to 'existence' (bhava). It does not belong to 'non-existence' (abhava). It does not belong to 'illusory existence' (maya-bhava). It does not belong to 'emptiness itself' (sunyata). I strike it once and say: 'Ordinary people, Sravakas, Pratyekabuddhas, and Bodhisattvas, all come here and each receives and uses it according to their own nature. Only for the mendicant monks (衲僧, wandering monks) is this a harm and a grievance. They want to walk but cannot walk; they want to sit but cannot sit. If they take a step forward, they are misled by the walking stick; if they take a step back, their nostrils are pierced by the walking stick.' Now, is there anyone who is not resigned to this? Try to come out and meet the walking stick. If not, next year there will be new branches growing, and the disturbing spring breeze will not stop. Ordinary people should not give rise to the view of 'existence'; the Two Vehicles (Sravakas and Pratyekabuddhas) should not give rise to the view of 'non-existence'; Pratyekabuddhas should not give rise to the view of 'illusory existence'; Bodhisattvas should not give rise to the view of 'emptiness itself'. Do not let them go! Old Man Yunmen (雲門, died 949) greedily watched the white waves, lost the oar in his hand, and caused all the mendicant monks in the world to fall into the trap of the walking stick. Do not let them go! It is best to bury them all together.
To illustrate, in the past there was an old woman who donated money to invite Zen Master Zhaozhou (趙州和尚, 778-897) to turn the Great Treasury of Scriptures (Tripitaka). Zen Master Zhaozhou came down from the Zen seat, circled it once, and said: 'The turning of the scriptures is complete.' The old woman returned and asked: 'Before, I invited you to turn one treasury of scriptures, why did the monk only turn half a treasury?' Miaoxi (妙喜, Dahui Zonggao, 1089-1163) said: 'Everyone discussed and said, what is that half a treasury?' Some said to circle it again, some snapped their fingers, some coughed, some shouted, some clapped. Such views are simply shameless. If it is that half a treasury, not to mention Zen Master Zhaozhou circling it once more, even if he circled it hundreds of thousands of millions of times, the old woman would only get half a treasury. Even if he circled Mount Sumeru (Sumeru) hundreds of thousands of millions of times, the old woman would still only get half a treasury. If all the old monks in the world circled it hundreds of thousands of millions of times in this way, the old woman would still only get half a treasury. Even if the mountains, rivers, earth, and all phenomena, whether grass or trees, each possessed a broad and long tongue, speaking in unison, turning the scriptures from today until the end of the future, the old woman would still only get half a treasury. Do you all want to know this old woman?' After a long pause, he said: 'The mandarin ducks are embroidered for you to see, but I will not pass on the golden needle to you.' The master said: 'This old woman'
子謂趙州只轉半藏。弄假像真。當時只消道何不向未繞禪床時會取。
舉德山小參示眾云。老僧今夜不答話。問話者三十棒。時有僧出禮拜。德山便打。僧云。某甲話也未問。為什麼打某甲。山云。你是甚處人。僧云。新羅人。山云。未跨船舷。好與三十棒。法眼云。大小德山話作兩橛。圓明云。大小德山龍頭蛇尾。雪竇云。德山握閫外之威權。有當斷不斷不招其亂底劍。要識新羅僧。只是撞著露柱底瞎漢。
涂毒鼓未擊。早是鴨聞雷。漫天網未收。躍鱗衝浪來。德山老。德山老。正令當行非草草。法眼重加矢上尖。圓明更向聲前掃。千古流芳雪竇師。長劍在手親提持。
舉德山挾復子到溈山。上法堂。從東過西。從西過東。溈山默坐不顧。德山云。無無。便下去。復云。也不得草草。遂具威儀見溈山。提起坐具云。和尚。溈山擬取拂子。德山便喝。當時背法堂著草鞋便去。溈山至晚問首座。適來新到在什麼處。首座云。當時背法堂著草鞋便去。溈山云。還識此子么。已後向孤峰項上蟠結草菴呵佛罵祖去在。
作家相見。無背無面。眼似流星。機如閃電。提起坐具。略露鋒铓。擬取拂子。聊乘快便。已后孤峰結草菴。牛頭向北馬頭南。
開示
既稱長老。出世為人。喻如金錍刮
【現代漢語翻譯】 現代漢語譯本： 子（指禪宗某位祖師）說趙州（趙州禪師）只是轉了半藏（指未完全領悟）。弄虛作假，好像是真的。當時只需說：為什麼不在未繞禪床時就領會呢？
舉德山（德山宣鑒禪師）小參時向大眾開示說：『老僧今晚不回答問題，問話的人打三十棒。』當時有個僧人出來禮拜，德山便打他。僧人說：『我話還沒問，為什麼打我？』德山說：『你是哪裡人？』僧人說：『新羅（古代朝鮮半島國家）人。』德山說：『還沒跨上船舷，就該打三十棒。』法眼（法眼文益禪師）說：『德山這話把事情弄成了兩截。』圓明（雲門宗僧人）說：『德山龍頭蛇尾。』雪竇（雪竇重顯禪師）說：『德山掌握著邊境之外的威權，有當斷不斷反受其亂的劍。要認識這個新羅僧人，就像是撞到露柱的瞎子。』
涂毒鼓還沒敲響，鴨子早就聽到了雷聲。漫天大網還沒收起，魚兒就跳躍著衝向浪頭。德山老了，德山老了，嚴正的法令施行起來可不是草草了事。法眼又加上了箭上的尖，圓明更是在聲音發出之前就掃除了障礙。千古流芳的雪竇禪師，長劍在手親自提持。
舉德山挾著復子（一種包裹）到溈山（溈山靈佑禪師）處。上了法堂，從東邊走到西邊，從西邊走到東邊。溈山默默地坐著，不理睬他。德山說：『無，無。』便下去了。又說：『也不能草草了事。』於是整理好威儀去見溈山，提起坐具說：『和尚。』溈山想要拿拂子，德山便喝斥。當時背對著法堂，穿著草鞋就走了。溈山晚上問首座（寺院中的重要職位）：『剛才新來的人在哪裡？』首座說：『當時背對著法堂，穿著草鞋就走了。』溈山說：『你認識這個人嗎？以後會在孤峰頂上結草菴，呵佛罵祖去了。』
真正的修行人相見，沒有背後和麵前的區別。眼睛像流星一樣，機鋒像閃電一樣。提起坐具，稍微露出鋒芒。想要拿拂子，姑且順勢而為。以後在孤峰頂上結草菴，牛頭向北，馬頭向南。
開示
既然被稱為長老，出世為人，好比用金錍（一種醫療器具）刮...
【English Translation】 English version: The Master (referring to a certain Zen ancestor) said that Zhao Zhou (Zen Master Zhao Zhou) only turned half of the store (referring to not fully understanding). Pretending to be false as if it were true. At that time, one only needed to say: Why not understand before circling the Zen bed?
De Shan (Zen Master De Shan Xuanjian) gave a small Dharma talk, instructing the assembly: 'This old monk will not answer questions tonight. Whoever asks a question will receive thirty blows.' At that time, a monk came out to bow, and De Shan struck him. The monk said: 'I haven't even asked a question, why are you hitting me?' De Shan said: 'Where are you from?' The monk said: 'Silla (an ancient Korean kingdom).' De Shan said: 'Before even crossing the ship's舷 (xián,舷 means gunwale), you deserve thirty blows.' Fa Yan (Zen Master Fa Yan Wenyi) said: 'De Shan's words have split the matter into two.' Yuan Ming (a monk of the Yunmen School) said: 'De Shan is a dragon's head and a snake's tail.' Xue Dou (Zen Master Xue Dou Chongxian) said: 'De Shan holds the authority beyond the borders, possessing the sword that, if not decisive, invites chaos. To recognize this Silla monk is like a blind man bumping into a pillar.'
The poisoned drum hasn't been struck, yet the ducks have already heard the thunder. The all-encompassing net hasn't been drawn in, yet the leaping fish are charging into the waves. Old De Shan, old De Shan, the strict decrees are not carried out carelessly. Fa Yan added sharpness to the arrow, Yuan Ming swept away obstacles before the sound even arose. Xue Dou, the master of a thousand ages, holds the long sword in his hand and wields it himself.
It is said that De Shan carried a fuzi (a kind of wrapping cloth) to Wei Shan (Zen Master Wei Shan Lingyou). He ascended the Dharma hall, walking from east to west, and from west to east. Wei Shan sat silently, ignoring him. De Shan said, 'No, no.' Then he went down. He also said, 'One cannot be careless.' So he arranged his robes and went to see Wei Shan, raising his sitting cloth and saying, 'Master.' Wei Shan intended to take the whisk, but De Shan shouted. At that time, he turned his back to the Dharma hall, put on his straw sandals, and left. In the evening, Wei Shan asked the head seat (an important position in the monastery), 'Where is the newcomer who arrived earlier?' The head seat said, 'He turned his back to the Dharma hall, put on his straw sandals, and left.' Wei Shan said, 'Do you recognize this person? Later, he will build a thatched hut on the solitary peak, scolding the Buddha and cursing the ancestors.'
When true practitioners meet, there is no back or front. Their eyes are like shooting stars, their wit like lightning. Raising the sitting cloth, they slightly reveal their edge. Intending to take the whisk, they take advantage of the opportunity. Later, they build a thatched hut on the solitary peak, with the ox's head facing north and the horse's head facing south.
Instruction
Since you are called an elder, and have come into the world, it is like using a golden needle (a medical instrument) to scrape...
眼膜。非是小事。若傷鋒犯手。未免破睛。危乎險哉。間不容髮。豈可恣蒙袋。掉三寸舌。脫空瞞人。你看他挾山初住京口寺。已有發明。到垂手處。不無滲漏。后往華亭見船子。及船子向他道。離鉤三寸。子何不道。道不得。劈口一橈。竿頭絲線從君弄。不犯清波意自殊。始大徹。所以道參禪須是悟始得。悟了須是見人始得。若不見人。只成杜撰禪和。說拍盲禪。到處教壞人家兒女去也。第一本領要端正。履踐須明白。院子大小正當置之度外。臨濟下風穴首山何嘗聚三百五百眾來。至今道行天下。所謂山不在高。有仙則名也。
又云兄弟開口便道我是禪和。及問他如何是禪。便東覷西覷。口如扁擔相似。苦哉屈哉。吃著佛祖飯。不去理會本分事。爭持文言俗句。高聲大語。略無忌憚。全不識羞。有般底不去蒲團上究明父母未生前本來面目。冷地里學客舂。指望求福。懺除業障。與道太遠在○凝心斂念。攝事歸空。念想才生。即便遏捺。如此見解。即是落空亡的外道。魂不返的死人。又有妄認能瞋能喜能見能聞。認得明白了。便是一生參學事畢。我且問你。無常到時。燒作一堆灰。這能瞋能喜能見能聞的什麼處去也。恁么參的。是藥汞銀禪。此銀非真。一煅便流。因問你尋常參個什麼。答道有教參萬法歸一。一
【現代漢語翻譯】 現代漢語譯本 眼膜（眼皮）。這不是小事。如果傷到鋒芒，觸犯到手，難免會傷到眼睛。多麼危險啊！情況非常緊急，容不得半點遲緩。怎麼可以隨意用矇眼的布袋遮住眼睛，耍弄三寸不爛之舌，用空話來欺騙人呢？你看他挾山（指夾山善會禪師）最初住在京口寺的時候，已經有所發明，但是到了垂手（指施展手段）的時候，還是不免有疏漏。後來到華亭拜見船子（指船子德誠禪師），船子問他：『離鉤三寸，你為什麼不說？』他回答不上來，船子就劈頭一橈打過去。『竿頭絲線任你擺弄，不沾染清波，意境自然不同。』他才大徹大悟。所以說，參禪必須是先悟道才能有所得，悟道之後必須是見到明師印證才能有所成。如果不見明師印證，只會成為杜撰佛法的禪和子，說些似是而非的禪，到處教壞人家的子弟。第一要務是品行端正，修行實踐必須明白透徹。寺院的大小，正當與否，都應該置之度外。臨濟宗的風穴（風穴延沼禪師）、首山（首山省念禪師）何嘗聚集三百五百人？至今他們的道風仍然傳遍天下。所謂山不在高，有仙則名啊。
又說，有些僧人開口就說自己是禪和子，問他什麼是禪，就東張西望，閉口不言。真是可悲可嘆啊！吃著佛祖的飯，卻不去理會自己的本分事，爭論文字語言，高聲喧譁，毫無顧忌，全不知羞恥。還有些人不去蒲團上探究明白父母未生前的本來面目，卻在冷清的地方學著舂米，指望求福，懺除業障，這和道相差太遠了。凝心斂念，攝住心神歸於空寂，念頭才一生起，就立刻壓制下去。這樣的見解，就是落入空亡的外道，是魂不歸體的死人。還有人妄自認為能嗔能喜，能見能聞，認為認識清楚了，就是一生參學的終結。我且問你，無常到來的時候，燒成一堆灰，這能嗔能喜，能見能聞的又到哪裡去了呢？這樣參禪，是藥汞銀禪，這種銀子不是真的，一煅燒就流走了。問你平常參的是什麼，回答說有教導參『萬法歸一，一』
【English Translation】 English version 'Eye membrane' (eyelid). This is no small matter. If one injures the sharp edge and offends the hand, it is inevitable that the eye will be damaged. How dangerous! The situation is extremely urgent, allowing no delay. How can one arbitrarily cover the eyes with a blinding bag, wield a three-inch tongue, and deceive people with empty words? Look at him, Xiasan (referring to Zen Master Jiashan Shanhui), when he first resided at Jingkou Temple, he already had some insights, but when it came to 'lowering his hands' (referring to employing skillful means), there were still inevitable omissions. Later, he went to Huating to visit Boatman (referring to Zen Master Boatman Decheng), and Boatman asked him, 'Three inches from the hook, why don't you speak?' He couldn't answer, so Boatman struck him on the head with an oar. 'Let you play with the silk thread on the pole, without touching the clear waves, the artistic conception is naturally different.' Only then did he have a great enlightenment. Therefore, it is said that to practice Chan, one must first attain enlightenment, and after enlightenment, one must see a clear master for verification to achieve something. If one does not see a clear master for verification, one will only become a Chan monk who fabricates Buddhist teachings, speaking specious Chan, and corrupting the children of others everywhere. The first priority is to have upright conduct, and the practice of cultivation must be clear and thorough. The size of the temple, whether it is proper or not, should be put aside. Fengxue (Zen Master Fengxue Yanzhao) and Shoushan (Zen Master Shoushan Xingnian) of the Linji sect, how have they ever gathered three or five hundred people? To this day, their style of teaching still spreads throughout the world. As the saying goes, a mountain is not high, but it is famous if there is a celestial being.
It is also said that some monks open their mouths and say that they are Chan monks, but when asked what Chan is, they look around and remain silent. How sad and lamentable! Eating the Buddha's food, but not paying attention to one's own duty, arguing about words and language, shouting loudly, without any scruples, and completely without shame. There are also some people who do not go to the futon to explore and understand the original face before their parents were born, but instead learn to pound rice in a deserted place, hoping to seek blessings and repent of karmic obstacles, which is too far from the Way. Concentrating the mind and gathering the thoughts to return to emptiness, as soon as a thought arises, it is immediately suppressed. Such a view is to fall into the heretical path of emptiness, a dead person whose soul does not return. There are also those who falsely believe that they can be angry, happy, see, and hear, and think that understanding clearly is the end of a lifetime of practice. I ask you, when impermanence arrives and you are burned into a pile of ashes, where do these abilities to be angry, happy, see, and hear go? Practicing Chan in this way is medicinal mercury Chan, this silver is not real, it will flow away as soon as it is burned. Asking you what you usually practice, the answer is that there is a teaching to practice 'the myriad dharmas return to one, one'
歸何處。又教我只如此會。今日方知不是。就和尚請個話頭。我道古人公案有什麼不是。汝眼本正。因師故邪。累請不已。
凈土詩(略舉十首)
有個彌陀在自心。才生一念隔千岑。于中豈待回光照直下翻為向外尋。綠水青山皆妙體。黃鶯紫燕總玄音。凡夫只為貪瞋重。不覺身棲寶樹林。
遙指家鄉落日邊。一條歸路直如弦。空中韻奏般般樂。水上花開朵朵蓮。雜樹枝莖成百寶。群居服食勝諸天。吾師有愿當垂接。不枉翹勤五十年。
一朵蓮含一聖胎。一生功就一花開。稱身瓔珞隨心現。盈器酥酡逐念來。金殿有光吞日月。玉樓無地著塵埃。法王為我談真諦。直得虛空笑滿腮。
將參法會禮金仙。漸逐香風出寶蓮。紅肉髻光流不盡。紫金身相照無邊。重重樹網垂平地。一一華臺接遠天。諸佛界中希有事。瞭如明鏡現吾前。
一寸光陰一寸金。勸君唸佛早迴心。直饒鳳閣龍棲貴。難免雞皮鶴髮侵。鼎內香菸初未散。空中法駕已遙臨。塵塵剎剎雖清凈。獨有彌陀願力深。
金作層樓玉作臺。琉璃田地絕纖埃。惟心凈土無高下。自性彌陀不去來。紅日初非天外沒。白蓮只在意根栽。眾生障重須存想。想極情亡眼豁開。
莫將胎獄比華池。早向池中佔一枝。卻坐寶華成佛
【現代漢語翻譯】 現代漢語譯本 歸向何處。又教我只如此領會。今日方才知道不是這樣。就向和尚請教一個話頭。我說古人的公案有什麼不對的地方嗎？你的眼睛本來是正的，因為老師的緣故才變得邪了。我多次懇請他開示，但他沒有應允。
凈土詩（略舉十首）
有個阿彌陀佛（Amitābha）在自己的心中，才生起一個念頭，就隔開了千重山。其中哪裡需要回光返照，直接就變成了向外尋求。綠水青山都是妙體，黃鶯紫燕都是玄音。凡夫只是因為貪婪和嗔恨太重，不覺得自身棲息在寶樹林中。
遙指家鄉在落日那邊，一條迴歸的路筆直如弦。空中演奏著各種各樣的音樂，水上盛開著一朵朵蓮花。各種樹木的枝幹都變成了百寶，群居生活和飲食勝過諸天。我的老師如果有願力，應當垂手接引，不枉我虔誠勤懇五十年。
一朵蓮花包含著一個聖胎，一生的功德成就於一朵蓮花的開放。稱心的瓔珞隨著心念顯現，滿器的酥油隨著念頭而來。金殿的光芒吞沒日月，玉樓沒有地方沾染塵埃。法王為我談論真諦，直接使得虛空都笑滿了臉龐。
將要參加法會，禮拜金仙。漸漸隨著香風走出寶蓮。紅色的肉髻光芒流淌不盡，紫金色的身相照耀無邊。重重疊疊的樹網垂到地面，一一蓮花臺連線著遙遠的天空。諸佛世界中稀有的事情，完全像明鏡一樣顯現在我的眼前。
一寸光陰一寸金，勸你念佛早點回頭。即使是居住在鳳閣龍樓的顯貴，也難免雞皮鶴髮侵襲。鼎內的香菸剛剛還沒有散去，空中的法駕已經遙遙降臨。塵塵剎剎雖然清凈，唯獨阿彌陀佛（Amitābha）的願力深厚。
用金子做成樓房，用玉石做成臺。琉璃的田地沒有一絲塵埃。唯心凈土沒有高下之分，自性阿彌陀佛（Amitābha）不去不來。紅日本來就不是從天外落下，白蓮只是在你的意根中栽種。眾生的業障深重，必須存想觀想，觀想到極點，情感消失，眼睛豁然開朗。
不要將胎獄比作華池，早點在池中佔據一枝蓮花。然後坐在寶蓮花上成佛。
【English Translation】 English version Where does it return? And you taught me to understand it only in this way. Only today do I realize that it is not so. I asked the monk for a topic of conversation. I said, 'What is wrong with the ancient koans?' Your eyes are inherently correct, but they have become distorted because of the teacher. I repeatedly begged for instruction, but he did not grant it.
Poems on Pure Land (ten briefly listed)
There is an Amitābha (Amitābha) in one's own heart. The moment a thought arises, it is separated by thousands of peaks. Why wait for introspection? It directly turns into seeking outwards. Green waters and green mountains are all wonderful bodies; yellow orioles and purple swallows are all profound sounds. Ordinary people are only burdened by greed and anger, unaware that they dwell in the forest of precious trees.
Pointing afar to the homeland beyond the setting sun, the path of return is as straight as a string. In the air, music of all kinds is played; on the water, lotus flowers bloom in profusion. The branches and stems of various trees become hundreds of treasures; living and eating together surpasses the heavens. If my teacher has a vow, he should extend a hand to receive me, not wasting my fifty years of sincere diligence.
A lotus flower contains a sacred embryo; a lifetime of merit is accomplished with the opening of a flower. Ornaments that suit the body appear according to the mind; vessels filled with ghee come with each thought. The golden palace has light that swallows the sun and moon; the jade pavilion has no place for dust to settle. The Dharma King speaks the true meaning for me, making the void laugh with a full face.
I will attend the Dharma assembly and pay homage to the golden immortal. Gradually, I emerge from the precious lotus with the fragrant breeze. The light from the red ushnisha flows endlessly; the purple-golden body shines without limit. Layer upon layer of tree nets hang down to the ground; each lotus platform connects to the distant sky. Rare events in the Buddha realms appear before me as clearly as in a bright mirror.
An inch of time is an inch of gold; I urge you to recite the Buddha's name and turn back early. Even if you are a noble residing in a phoenix pavilion or dragon tower, you cannot escape the encroachment of wrinkled skin and white hair. The incense smoke in the censer has barely dissipated, and the Dharma chariot in the sky has already arrived from afar. Although every realm is pure, only Amitābha's (Amitābha) vow is profound.
Buildings made of gold, terraces made of jade; the fields of lapis lazuli are free from the slightest dust. The Pure Land of Mind has no high or low; the Self-Nature Amitābha (Amitābha) neither goes nor comes. The red sun never sets outside the sky; the white lotus is only planted in the root of your mind. Sentient beings have heavy karmic obstacles and must contemplate and visualize; when visualization reaches its peak, emotions disappear, and the eyes open wide.
Do not compare the womb prison to the lotus pond; occupy a branch in the pond early. Then sit on the precious lotus flower and become a Buddha.
子。何煩慈母浴嬰兒。口餐法喜真餚饌。心得明門妙總特。般若臺前定回日。令人長憶雁門師。
多言極樂向西尋。究竟不離清凈心。空影入池皆碧玉。日光穿樹盡黃金。事如夢幻雖非實。理到圓常卻甚深。八萬四千真相好。請君危坐扣靈襟。
須摩提國贊何窮。不與他方佛境同。百味酸甜長滿缽。一身輕健任游空。初心便獲無生忍。具縛能教宿命通。今古往生留傳記。盡塵沙界扇慈風。
念極心開見佛時。自然身到碧蓮池。火輪罪凈千千劫。琪樹光分萬萬枝。善友深談終不厭。靈禽妙語實難思。功成果滿須臾事。尚謂奔流閃電遲。
袾宏曰。本朝第一流宗師。無尚于楚石矣。筑石室。扁曰西齋。有西齋凈土詩一卷行世。今止錄十首以見大意。彼自號禪人而淺視凈土者。可以深長思矣。
毒峰善禪師
上堂
諸大德。既來這裡相從貧道參禪。究明生死。須依貧道家風行持。他后決不相賺。各各俱要屏息身心諸緣。一心向道。追復百丈以前釋迦老子所行頭陀之行。是謂家風。此之苦行頭陀。經中具載。請自檢看。然雖今人難比古人。且請于中行得一半。庶亦得瞻頭陀苦行之少分矣。不可似今時學者。全不問著。甘作無慚愧人。佛法驢年會得。只如世尊當時。饑則領眾持缽入
【現代漢語翻譯】 現代漢語譯本： 孩子，何須慈愛的母親為你洗浴？口中享用法喜的真正美味佳餚，心中領悟明門（指智慧之門）的微妙總持（總括一切法門）。在般若（智慧）臺前，必定能迴歸正道。令人長久懷念雁門（地名）的老師。 多說往生極樂世界要向西方尋找，但究竟來說，極樂世界不離清凈的心。池中的空影都變成碧玉，陽光穿過樹木都變成黃金。世事如夢如幻，雖然不是真實的，但道理達到圓滿常住的境界卻非常深奧。極樂世界有八萬四千種殊勝的相好，請你端正坐姿，開啟靈妙的心懷。 須摩提國（Sumeru）的讚美之詞說也說不盡，它與其他佛國凈土不同。各種酸甜美味的食物總是盛滿缽，自身輕盈健壯，可以任意在空中游玩。修行者在最初的階段就能獲得無生法忍（對事物不生不滅的深刻理解），被束縛的凡夫也能因此獲得宿命通（瞭解過去世的能力）。從古至今，往生須摩提國的事蹟都被記錄下來，在無盡的世界裡傳播慈悲的風尚。 唸佛到了極點，心開悟的時候，自然就能身到碧蓮池。火輪（地獄之苦）的罪業被凈化了千千萬萬劫，琪樹（珍貴的樹）的光芒分照萬萬枝。與善友深入交談，永遠不會厭倦，靈禽（神鳥）發出的美妙聲音實在難以思議。功德圓滿，成果實現，只是須臾之間的事情，但人們還覺得像奔流的江河和閃電一樣遲緩。 袾宏（Zhu Hong，明代高僧）說：『本朝（明朝（1368年-1644年））第一流的宗師，沒有比得上楚石（高僧名號）的了。』他建造石室，題名為『西齋』，有一卷《西齋凈土詩》流傳於世。現在只摘錄十首，以表明其大意。那些自稱為禪人卻輕視凈土法門的人，可以深深地思考了。 毒峰善禪師 上堂 諸位大德，既然來到這裡跟隨貧道參禪，探究明白生死大事，就必須依照貧道的家風修行。以後決不會欺騙你們。大家都要屏除身心的一切外緣，一心向道，追隨百丈（唐代禪師）以前釋迦老子所行的頭陀（苦行）之行，這就是貧道的家風。這種苦行頭陀，在經典中都有詳細記載，請大家自己去查閱。雖然現在的人難以和古人相比，但請大家從中做到一半，或許也能瞻仰到頭陀苦行的少許風采。不可像現在的學人，完全不聞不問，甘心做無慚愧的人。佛法難道是驢年才能學會的嗎？就像世尊（釋迦牟尼佛）當年，飢餓的時候就帶領大眾持缽入
【English Translation】 English version: Child, why does the loving mother need to bathe the infant? The mouth enjoys the true delicacies of Dharma joy, and the heart comprehends the subtle Dharani (a type of mantra) of the Bright Gate (gate of wisdom). Before the Prajna (wisdom) platform, one will surely return to the right path. It makes people remember the teacher of Yanmen (place name) for a long time. It is often said that to be reborn in the Land of Ultimate Bliss, one must seek the West, but ultimately, the Land of Ultimate Bliss is inseparable from a pure mind. The empty shadows in the pond all turn into jade, and the sunlight through the trees all turns into gold. Worldly affairs are like dreams and illusions, though not real, but the principle reaches the realm of perfect permanence, which is very profound. The Land of Ultimate Bliss has eighty-four thousand kinds of excellent characteristics. Please sit upright and open your spiritual heart. The praises of Sumeru (Sumeru) are endless; it is different from other Buddha lands. All kinds of sweet and sour delicacies are always full in the bowl, and one's body is light and strong, able to roam freely in the sky. Practitioners can obtain the non-origination forbearance (deep understanding of the non-arising and non-ceasing of things) in the initial stage, and the bound mortals can also gain the power of knowing past lives (ability to know past lives). From ancient times to the present, the stories of rebirth in Sumeru have been recorded, spreading the compassionate breeze in the endless worlds. When reciting the Buddha's name reaches its peak and the mind opens, one will naturally arrive at the Jade Lotus Pond. The sins of the fiery wheel (suffering of hell) are purified for countless kalpas (eons), and the light of the precious trees shines on countless branches. Deep conversations with good friends are never tiring, and the wonderful sounds of the spiritual birds are truly inconceivable. The completion of merits and the realization of achievements are only a matter of a moment, but people still feel it is as slow as a rushing river and lightning. Zhu Hong (Zhu Hong, a prominent monk of the Ming Dynasty) said: 'The foremost master of this dynasty (Ming Dynasty (1368-1644)) is none other than Chushi (title of a prominent monk).' He built a stone room, inscribed with the name 'West Studio,' and a volume of 'West Studio Pure Land Poems' has been passed down. Now, only ten poems are excerpted to show its main idea. Those who call themselves Chan practitioners but look down on the Pure Land Dharma should think deeply. Zen Master Dufeng Shan Sermon All virtuous ones, since you have come here to follow this poor monk in Chan practice, exploring and understanding the great matter of birth and death, you must practice according to this poor monk's family tradition. I will certainly not deceive you later. Everyone must eliminate all external conditions of body and mind, and wholeheartedly pursue the Way, following the ascetic practices (dhuta) of Shakyamuni Buddha before Baizhang (Chan master of the Tang Dynasty). This is this poor monk's family tradition. These ascetic practices are detailed in the scriptures; please check them yourselves. Although it is difficult for people today to compare with the ancients, please do half of it, and perhaps you can glimpse a small part of the ascetic practices. Do not be like the scholars of today, completely ignoring them and willingly being shameless people. Will the Buddha-dharma be learned in the year of the donkey? Just like the World-Honored One (Shakyamuni Buddha) in those days, when hungry, he would lead the assembly to carry alms bowls into
城乞食。歸則各處巖穴之間。後來趙州諗和尚三十年不開口。告人不雜用心。匾擔山和尚唯餐象栗過日。丹霞然和尚一生只個布裘。更看芙蓉楷和尚。不發䟽簿。不請化主。一生唯事淡泊。此諸尊宿。俱是行頭陀苦行家風。所以一個個魁壘秀出于當時。而千古之下為世所尊上。諸大德。若依此苦行。而行持久之。不移不易。則僧問如何是佛。雲門道乾屎橛。管取呵呵大笑。嘗有僧問。如何是和尚家風。答曰。前江潮急魚行澀。后嶺松高鳥泊難。下座。
上堂。僧問昔高峰和尚示眾云。海底泥牛銜月走。巖前石虎抱兒眠。鐵蛇鉆入金剛眼。崑崙騎象鷺絲牽。此四句內。有一句能殺能活。能縱能奪。若人點檢得出。許你一生參學事畢。不知是那一句。師云。待你悟即向你道。會么。僧云不會。師云。不見道你有主杖子。我與你主杖子。你無主杖子。我奪卻你主杖子。下座。
開示五羊深禪人
若了自心本來是佛者。一切惟假名。況復諸三有。儻爾於斯直下不能領略。別無方便。但將吾所付之念佛公案。用心提撕。單單參究。以期徹悟。精進不懈。勇猛無怯。務要討個明白而後已。欲上參時。先須拌舍世間恩愛利名等事。使身心灑落。虛融淡泊。切切以了生死大事為己重任。抖擻精神。看這唸佛底是誰。
【現代漢語翻譯】 現代漢語譯本： 到城裡乞討食物。回來后各自住在巖洞之間。後來的趙州諗（Zhàozhōu Shěn）和尚三十年不開口說話，告誡人們不要雜亂用心。匾擔山（Biǎndān Shān）和尚只吃象栗度日。丹霞然（Dānxiá Rán）和尚一生只穿一件布衣。再看芙蓉楷（Fúróng Kǎi）和尚，不發疏簿，不請化主，一生只求淡泊。這些尊宿，都是實行頭陀苦行的典範，所以一個個魁梧出衆，在當時就已顯露頭角，並且在千百年后被世人所尊敬。各位大德，如果依照這種苦行，並且持之以恒，不改變，不動搖，那麼當僧人問『如何是佛』時，雲門（Yúnmén）回答『乾屎橛』，就可以讓人哈哈大笑。曾經有僧人問：『如何是和尚的家風？』回答說：『前江潮水湍急，魚兒難以前行；后嶺松樹高聳，鳥兒難以棲息。』說完便下座。
上堂說法。有僧人問：『過去高峰（Gāofēng）和尚開示大眾說：海底泥牛銜月走，巖前石虎抱兒眠，鐵蛇鉆入金剛眼，崑崙騎象鷺絲牽。這四句話中，有一句能殺能活，能縱能奪。如果有人能夠點檢出來，就允許你一生的參學之事完畢。不知道是哪一句？』師父說：『等你領悟了就告訴你。明白嗎？』僧人說：『不明白。』師父說：『沒聽過嗎？你有拄杖子，我就給你拄杖子；你沒有拄杖子，我就奪走你的拄杖子。』說完便下座。
開示五羊深（Wǔyáng Shēn）禪人： 如果明白了自心本來就是佛，那麼一切都只是假名。更何況是欲界、色界、無色界這三有（sānyǒu）。如果你不能當下直接領悟，也沒有其他方便，只能將我所交付的唸佛公案，用心提撕，專心參究，以期徹底覺悟。要精進不懈，勇猛無怯，務必要徹底明白之後才算結束。想要向上參學時，必須先捨棄世間的恩愛利名等事，使身心灑脫，虛空融合，淡泊寧靜，切切以了脫生死大事為自己的重任，抖擻精神，看這唸佛的到底是誰。
【English Translation】 English version: They went to the city to beg for food. Upon returning, they each resided in caves. Later, Zen Master Zhaozhou Shen remained silent for thirty years, advising people not to have scattered minds. Monk Biandan Shan sustained himself solely on elephant chestnuts. Zen Master Danxia Ran wore only a cloth robe throughout his life. Furthermore, consider Zen Master Furong Kai, who did not issue solicitations or request donations, pursuing only simplicity throughout his life. These venerable monks were all exemplars of the ascetic practices of the dhūta, so each of them stood out prominently at the time and is revered by the world for thousands of years. Virtuous ones, if you follow these ascetic practices and persevere in them, without changing or wavering, then when a monk asks, 'What is Buddha?' and Yunmen answers, 'A dried dung stick,' it will elicit great laughter. Once, a monk asked, 'What is the family style of the abbot?' The answer was, 'The tide is swift in the front river, making it difficult for fish to swim; the pines are tall on the back mountain, making it difficult for birds to perch.' Then he descended from the seat.
Ascending the Dharma hall, a monk asked: 'In the past, Zen Master Gaofeng instructed the assembly, saying: 'A mud ox from the bottom of the sea carries the moon in its mouth; a stone tiger in front of the cliff embraces its cub to sleep; an iron snake drills into the diamond eye; a heron leads an elephant on Mount Kunlun.' Among these four lines, one line can kill and give life, can release and seize. If someone can discern it, then their entire life of study will be complete. I wonder which line it is?' The master said, 'I will tell you when you realize it. Do you understand?' The monk said, 'I do not understand.' The master said, 'Haven't you heard it said? If you have a staff, I will give you a staff; if you have no staff, I will take away your staff.' Then he descended from the seat.
Instruction to Zen Practitioner Wuyang Shen: If you understand that your own mind is originally Buddha, then everything is merely a provisional name. How much more so are the three realms of existence (sānyǒu): the desire realm, the form realm, and the formless realm. If you cannot directly realize this immediately, there is no other expedient means. Simply take the koan of Buddha-recitation that I have given you, contemplate it attentively, and investigate it single-mindedly, with the aim of thorough enlightenment. Be diligent and unremitting, courageous and without fear, and be sure to investigate it thoroughly before stopping. When you wish to seek further instruction, you must first abandon worldly affections, profit, and fame, making your body and mind free, empty, harmonious, and tranquil, earnestly taking the great matter of resolving birth and death as your own heavy responsibility, rousing your spirit, and seeing who is reciting the Buddha's name.
要在這誰字上著到。深下疑情。疑這唸佛底是誰。故謂大疑大悟。小疑小悟。不疑不悟。良哉言也。你若才有切切之心。疑情重也。話頭自然現前。綿綿密密。凈念相繼。凝定身心。迴光返照。執而持之。勿令間斷。一念不生。前後際斷。目前空牢牢地。胸中虛碧碧地。澄澄湛湛。卓卓巍巍。到此喚作生滅滅已。寂滅為樂。正好再見真善知識。掃除悟跡。別立生涯。不受天下老和尚舌頭顢。然後水邊林下。保養聖胎。待時龍天推出。方可為人也。
囑大川關主
欲作吾家真種草。要須直下坐斷聖凡情量。不守靈鑒虛明。廓亡自他。當體不顧。亦不作無己知解。自然本體露現。如大日輪升于虛空。無處不照。正恁么時。若有個承當底人。則不能于那事相應。此是佛祖自證三昧。比比不相知。各各不相到。喚作大事因緣。空生身子睥睨不著。三賢十聖。只為聖心未忘。見性如隔羅縠。饒你才並馬鳴。解齊龍樹。亦只得一生兩生不失人身。此是根思夙凈。聞之即解。去道逾遠。況小智薄德浮淺之學者乎。又如慧可大師。無書不解。無經不通。到初祖面前一詞不措。方覓安心。從斯一切放下。心如墻壁。至於立雪斷臂猶不肯可。及乎瞥地一下。則禮三拜依位而立。始曰汝得吾髓。此豈造次。近世學者心粗。認指為
【現代漢語翻譯】 現代漢語譯本： 要在『誰』這個字上深入探究，產生強烈的疑問。懷疑念佛的『是誰』。所以說，大疑有大悟，小疑有小悟，不疑就沒有領悟。這話真是說得好啊。你如果能有懇切之心，疑情就會加重，話頭自然會顯現。綿綿密密，凈念相繼，凝定身心，迴光返照，執著並堅持它，不要讓它間斷。一念不生，前後念頭斷絕，眼前空蕩蕩的，胸中空明澄澈，清澈而又深邃，堅定而又巍峨。到這個時候，就叫做『生滅滅已，寂滅為樂』。最好再去拜見真正的善知識，掃除開悟的痕跡，另立一番事業，不受天下老和尚的言語迷惑。然後就可以在水邊林下，保養聖胎，等待時機成熟，被龍天推出，才可以教化他人。
囑咐大川關主： 想要成為我家真正的後代，必須當下斷絕聖凡的情感思量，不守住靈鑒的虛明，廓清自身與他人的界限，不顧及自身的存在，也不要產生『無己』的知解。這樣，自然本體就會顯現，如同太陽升上天空，無處不照耀。正當這個時候，如果有個自以為是、急於承擔的人，就不能與那件事相應。這是佛祖自己證悟的三昧，彼此之間互不相知，各自之間互不相通，稱作『大事因緣』。即使是像空生（須菩提Subhuti的別名）這樣的人，也無法輕易觸及。三賢十聖，只是因為聖心未忘，見性就像隔著一層薄紗。即使你才華橫溢，可以與馬鳴（Asvaghosa，佛教思想家）並肩，智慧可以與龍樹（Nagarjuna，中觀學派創始人）比肩，也只能在一生兩生中不失去人身。這是因為根器和思想本來就清凈的人，聽聞之後就能理解，但離道卻越來越遠。更何況是那些小智薄德、浮淺的學者呢？又如慧可大師，無書不解，無經不通，到初祖達摩（Bodhidharma）面前卻一句話也說不出來，才開始尋求安心。從此一切放下，心如墻壁，即使是立雪斷臂也不肯輕易認可。等到突然一下開悟，就禮拜三次，依位而立，才說『你得到了我的精髓』。這難道是隨便的事情嗎？近世的學者心浮氣躁，把指頭當成月亮。
【English Translation】 English version: You must deeply investigate the word 'who', generating intense doubt. Doubt 'who' is reciting the Buddha's name. Therefore, it is said that great doubt leads to great enlightenment, small doubt to small enlightenment, and no doubt to no enlightenment. These words are truly well said. If you can have a sincere heart, your doubt will intensify, and the 'hua tou' (話頭, critical phrase) will naturally appear. Continuously and closely, pure thoughts follow one another, concentrating your mind and body, turning the light inward to reflect, grasping and holding onto it, not allowing it to be interrupted. When not a single thought arises, and the past and future thoughts are cut off, the space before your eyes is empty, and your chest is clear and bright, pure and profound, firm and majestic. At this time, it is called 'the cessation of arising and ceasing, Nirvana is bliss'. It is best to go and see a true good teacher again, sweep away the traces of enlightenment, establish a new path, and not be deceived by the words of old monks. Then you can nurture the 'holy embryo' by the water and in the forest, waiting for the opportunity to mature, to be pushed forward by the dragons and gods, and then you can teach others.
Admonishing the Abbot of Dachuan: If you want to be a true descendant of my lineage, you must immediately cut off the emotional considerations of the sacred and the mundane, not clinging to the empty clarity of the spiritual mirror, clearing away the boundaries between self and others, disregarding your own existence, and not generating the understanding of 'no-self'. In this way, the natural essence will appear, like the sun rising in the sky, shining everywhere. At this very moment, if there is someone who is self-righteous and eager to take on responsibility, they will not be able to correspond to that matter. This is the Samadhi (三昧, concentration) that the Buddhas and Patriarchs have realized themselves, not knowing each other, not reaching each other, called the 'great matter of cause and condition'. Even someone like Subhuti (須菩提, one of the ten principal disciples of the Buddha), cannot easily touch it. The Three Sages and Ten Saints, are only because they have not forgotten the sacred mind, seeing their nature as if through a thin veil. Even if you are talented and can stand shoulder to shoulder with Asvaghosa (馬鳴, a Buddhist philosopher), and your wisdom can be compared to Nagarjuna (龍樹, founder of the Madhyamaka school), you can only avoid losing your human body for one or two lifetimes. This is because those whose roots and thoughts are originally pure, can understand after hearing, but they move further and further away from the Way. How much more so for those scholars who are of small wisdom, little virtue, and superficial learning? It is like the Great Master Huike (慧可), who understood all books and was versed in all sutras, but could not say a word in front of the First Patriarch Bodhidharma (達摩), and only then began to seek peace of mind. From then on, he let go of everything, his mind like a wall, and even when he stood in the snow and cut off his arm, he was not easily willing to acknowledge. When he suddenly had an enlightenment, he bowed three times, stood in his place, and then said, 'You have obtained my marrow'. Is this a casual matter? Modern scholars are impatient and coarse, mistaking the finger for the moon.
月。天地懸殊。自既錯解。將此印證後昆。一盲引眾盲。為害非細。或者謂我已坐禪。得個安樂處。身心輕安。更無異念。直是靈靈不昧。了了常知。于生死岸頭已得不疑。只未會古今差別公案。是何言歟。蓋因邪師法眼未明。妄據師位。以方便為真實。是非不辨。認個湛不搖處作空劫那邊事。豈非認奴作郎。殊不知湛入合湛。是識邊際。永嘉云。損法財。滅功德。莫不由斯心意識。古德云。諸佛說心。為破心相。令知心相元是虛妄。今人認心是道。深違佛意。又增戲論。殊乖大體。或者云。一切皆空。有甚正悟處。此是斷見外道。或者云。一切無著。自然無礙。此是掩耳偷鈴。自屎不覺臭。或者云。齋戒明白。清凈無染。自然不墮惡趣。此是住相佈施。三途業因。或者云。大悟不拘於小節。任意浮沉。隨處騰騰。便是快活道人。此是常見外道。闡提癡漢。或者云。但一切人如死人去。更有甚事。此是白日寐語。夸談馬角。豈不見道那伽常在定。無有不定時。或者云。某人雖不會道。奈何死得好。有堅固子。此是夢中說夢。僧問古德云。大死底人卻活時如何。答云。不許夜行。投明須到。且無你用心處。你若古今見盡。迷悟情消。則常轉法輪。一切時出生。一切時滅度。貧道痛以慧命危甚。若一絲九鼎之懸。觀今玄紹
之徒。概似兒戲之所為耳。但要誑得入手則已。豈知吾祖有行解相應。名之曰祖之誡乎。亦是為師者不審學者之才器堪否。而茍圖收拾門人之私。致招法門之辱累也。如子順大川禪人。自舍緣入道。于真定金臺二處掩關。下得定力之功。而本地光明未發。故南詢師匠抉擇。懷香禮余。呈似工夫次第。余知做到湛不搖處。猶未出他識陰區宇。此是靜想不脫。所以己見不明。殊知勞慮永斷。得法界靜。即彼靜解為自障礙。要知得在神靜。失在物虛。錯認定盤星。且喜沒交涉。此是大解脫門自在三昧。須是塵勞不染。靜妙不收。步步活鱍鱍地。宛轉無窮。鬧浩浩處識得。方始八面玲瓏。七穿八穴。子更下那一步工夫。一日如桶底脫。則知如上葛藤儘是為蛇畫足。雖然。要作大法器。建立門庭。直須久依吾住。再向那邊更那邊打數百個懸空觔斗歸來。始得智過於師。方堪傳受。豈不見道雪后始知松柏操。事難方見丈夫心。
行實撮略
季善。祖貫鳳陽人。隨任生於廣東之雷陽。父吳姓。母鐘氏。十七歲出家。初遇源明和尚請益。蒙受無字公案。囑雲鬚發大愿以自護持。我便發願。若生死不了。大事未明。遺棄修行。貪著名利。死墮阿鼻地獄。受苦無量。(云云)蒙念長老送入關。關中不設臥床。安一凳。誓不倒身
【現代漢語翻譯】 現代漢語譯本 這些人，大概就像是小孩子玩遊戲一樣。只要能騙到手就行了。哪裡知道我們的祖師有修行和理解相互印證，稱之為祖師的告誡呢？這也是因為為師的人不審察學者的才能是否堪當，而只顧著收攬門人的私心，導致招來佛門的恥辱和牽累。比如子順大川禪人，自己捨棄塵緣入道，在真定金臺兩處閉關，下了很大的定力功夫，但是本地的光明沒有顯發，所以南下尋訪師父決斷選擇。懷著香禮拜見我，呈上自己的修行次第。我知道他做到湛然不動的地方，還沒有超出他識陰的區域。這是靜坐冥想沒有擺脫，所以自己的見解不明。殊不知永遠斷絕勞慮，得到法界的寂靜，那麼這種寂靜的理解就會成為自己的障礙。要知道得在於神靜，失在於物虛。錯把定盤星當真，還慶幸沒有交涉。這是大解脫門自在三昧，必須是塵勞不染，靜妙不收，步步活潑潑地，宛轉無窮。在鬧哄哄的地方認識到，才能夠八面玲瓏，七穿八穴。你再下那一步功夫，一日如桶底脫落，就知道像上面說的那些葛藤，全是為蛇畫足。雖然如此，要成為大法器，建立門庭，必須長久依我而住，再向那邊更那邊打數百個懸空跟頭回來，才能智過於師，才能夠傳授。豈不見古人說道，雪后才知道松柏的操守，事情艱難才顯出大丈夫的心。
行實撮略
季善（人名）。祖籍是鳳陽人，跟隨父親的官職出生在廣東的雷陽。父親姓吳，母親姓鐘。十七歲出家。最初遇到源明和尚請教，蒙受『無字公案』。囑咐說必須發大愿來保護自己。我便發願，如果生死不能了斷，大事不能明白，遺棄修行，貪圖名利，死後墮入阿鼻地獄，受苦無量。（云云）蒙念長老送入關房。關房中不設定臥床，安放一個凳子，發誓不倒身。
【English Translation】 English version These people are probably just like children playing games. They only care about deceiving others to get what they want. How would they know that our ancestors had practice and understanding that corresponded with each other, which is called the ancestors' precepts? This is also because the teachers do not examine whether the students' talents are worthy, but only care about collecting disciples for their own selfish purposes, which leads to the shame and burden of the Buddhist community. For example, Chan Master Zishun Dachuan, who gave up worldly ties to enter the path, secluded himself in Jintai, Zhen Ding, and put in a lot of effort in meditation, but the light of his original nature had not yet manifested. Therefore, he went south to seek a teacher to make a decision. He presented incense and paid respects to me, showing me the order of his practice. I knew that when he reached the point of unwavering stillness, he had not yet gone beyond the realm of his consciousness. This is because he had not escaped from static meditation, so his own views were unclear. He did not know that by permanently cutting off worries and anxieties and attaining the stillness of the Dharma realm, this understanding of stillness would become an obstacle to himself. He needed to know that attainment lies in the stillness of the spirit, and loss lies in the emptiness of things. He mistakenly took the fixed point as real and rejoiced that there was no involvement. This is the Samadhi of Great Liberation, which requires that it is unstained by worldly affairs, and does not hold onto subtle stillness. Every step is lively and infinitely flexible. Only by recognizing it in the midst of chaos can one be all-knowing and all-perceiving. You need to put in more effort. One day, when the bottom of the bucket falls out, you will know that all the entanglements mentioned above are just like drawing feet for a snake. However, to become a great vessel of Dharma and establish a lineage, you must rely on me for a long time, and then go there and back hundreds of somersaults in the air before you can surpass your teacher in wisdom and be qualified to receive the transmission. Haven't you heard the saying that only after the snow does one know the integrity of pine and cypress, and only in difficult times does one see the heart of a great man?
Abridged Biography
Ji Shan (name) was originally from Fengyang. He was born in Leiyang, Guangdong, following his father's official position. His father's surname was Wu, and his mother's surname was Zhong. He became a monk at the age of seventeen. He first met the Venerable Yuanming and asked for guidance, receiving the 'Wu Zi Gong An' (wordless koan). He was instructed to make a great vow to protect himself. So I made a vow that if I could not resolve the cycle of birth and death, if I could not understand the great matter, if I abandoned practice, if I coveted fame and fortune, I would fall into Avici Hell after death and suffer immeasurable pain. (etc.) Elder Mengnian sent him into the meditation chamber. There was no bed in the meditation chamber, only a stool was placed, and he vowed not to lie down.
。以悟為則。睡魔沉重。垂頭眠著。不覺半夜。因去坐凳。立誓不坐。晝夜行立。忽靠屋柱睡著。又立愿不近墻壁。遼空經行。(云云)一朝聞鐘聲。忽說偈云。沉沉寂寂絕施為。觸著無端吼似雷。動地一聲訊息盡。髑髏粉碎夢初回。(云云)汝等果能依我修行。須要具我如是誠信決烈。如是守戒行持。如是勇猛精進。如是打七煉磨。如是剋期取證。如是禪定解脫。如是次第覺觸。如是信解悟入。如是尋師印可。如是涵養淘汰。如是待時為人。還有一重如是。直待案山點頭。即向汝道。
示徒悟玄
誠哉此事。見則便見。擬思則白雲萬里。況如之若何。汝欲決要明此一件大事。須著做直捷工夫。能向一毫頭上安身立命。做教久久。則便得一念不生前後際斷矣。若得真到此地。則曠劫不明之事當下分明。猶如啞子夢見親孃。與人說不得。亦復如人飲水。冷暖自知。方可水邊林下保養聖胎。待時龍天推出。扶持末運。接續祖燈。廣化眾生。同成正覺。其或未然。只須將我所付唸佛公案貼在鼻端上。不許執在一邊。須向一切處常目在之。勿使須臾失其照顧。疑個唸佛底是誰。于這一句綿綿密密。直教首尾一貫逼拶將去。如不得力。再加個畢竟唸佛底是誰。儻被散亂昏沉之魔攪擾。或有間斷。莫容滯久。如雞抱卵
【現代漢語翻譯】 現代漢語譯本：以開悟作為準則。如果睡意很重，就低頭睡著，不知不覺到了半夜。因此離開坐凳，立誓不再坐下，晝夜行走站立。忽然靠著屋柱睡著，又立愿不靠近墻壁，在空曠的地方經行。（等等）一天早上聽到鐘聲，忽然說偈語道：『沉沉寂寂，斷絕一切作為，觸動之時，無端發出如雷般的巨響。動地一聲，所有訊息都已了結，髑髏粉碎，大夢初醒。』（等等）你們如果真能依照我所說的修行，必須具備我這樣的誠信和決絕，像這樣守戒修行，像這樣勇猛精進，像這樣打七（禪七）磨練，像這樣限期取證，像這樣禪定解脫，像這樣次第覺悟，像這樣信解悟入，像這樣尋訪明師印證，像這樣涵養淘汰，像這樣等待時機度化世人。還有一層『如是』，直到案山（指寺廟附近的矮山）點頭，我才會告訴你。
開示弟子悟玄
實在啊，這件事！見到就見到了，如果思慮揣測，就如同白雲萬里，更何況是『如之若何』（怎麼辦）呢？你如果一定要明白這件大事，必須著手做直接了當的功夫。能夠在毫毛尖上安身立命，長久這樣做下去，就能達到一念不生、前後際斷的境界了。如果真能到達這個地步，那麼曠劫（極長的時間）以來不明白的事情，當下就能分明，猶如啞巴夢見親孃，無法向人訴說，又像人飲水，冷暖自知。才可以到水邊林下保養聖胎，等待時機，龍天（天龍八部）推出，扶持末法時代的命運，接續祖師的燈火，廣度眾生，一同成就正覺。如果還不能這樣，只需將我所交付的唸佛公案貼在鼻端上，不要執著於一邊，必須在一切處常常關注它，不要讓它須臾離開你的照顧，懷疑念佛的到底是『誰』。對於這一句佛號，綿綿密密，一直逼拶追問下去，如果不得力，再加一句『畢竟唸佛的到底是誰』。倘若被散亂昏沉的魔障攪擾，或者有所間斷，不要停留太久，就像雞孵蛋一樣。
【English Translation】 English version: Take enlightenment as the principle. If sleepiness is heavy, just lower your head and fall asleep, unknowingly reaching midnight. Therefore, leave the sitting stool, vowing never to sit down again, walking and standing day and night. Suddenly leaning against a pillar and falling asleep, then vowing not to approach the walls, walking in open spaces. (Etc.) One morning, hearing the sound of a bell, suddenly speaking a verse: 'Silent and still, cutting off all actions, when touched, it emits a thunderous roar for no reason. With a earth-shattering sound, all news comes to an end, the skull shatters, and the great dream awakens.' (Etc.) If you can truly practice according to what I say, you must possess my such sincerity and decisiveness, like this observing precepts and practicing, like this being courageous and diligent, like this undergoing the 'seven' (Chan retreat) of refinement, like this setting a deadline for attainment, like this being liberated through meditation, like this gradually awakening, like this believing, understanding, and entering, like this seeking a master for confirmation, like this cultivating and eliminating, like this waiting for the opportunity to enlighten the world. There is another layer of 'suchness,' until the Anshan (a low mountain near the temple) nods, then I will tell you.
Instruction to Disciple Wuxuan
Truly, this matter! Seeing is seeing, if you think and speculate, it is like ten thousand miles of white clouds, let alone 'what to do' (ru zhi ruo he)? If you are determined to understand this great matter, you must start doing straightforward work. Be able to settle down and establish your life on the tip of a hair, and if you do this for a long time, you will reach the state of no thought arising, with the past and future cut off. If you can truly reach this point, then what you have not understood for countless kalpas (extremely long time) will become clear at once, like a mute person dreaming of his own mother, unable to tell others, or like a person drinking water, knowing whether it is cold or warm for himself. Then you can go to the waterside and under the trees to nurture the holy embryo, waiting for the opportunity, the dragon heavens (tianlong babu) to push it out, supporting the fate of the Dharma-ending Age, continuing the lamp of the patriarchs, widely transforming sentient beings, and together achieving perfect enlightenment. If you cannot do this yet, just stick the Nianfo (Buddha-recitation) koan (gongan) that I have given you to the tip of your nose, do not cling to one side, you must always pay attention to it in all places, do not let it leave your care for a moment, doubting who is reciting the Buddha. For this sentence of the Buddha's name, continuously and closely, keep pressing and questioning, if you do not get strength, add another sentence 'Who is reciting the Buddha after all?' If you are disturbed by the demons of distraction and drowsiness, or if there is an interruption, do not stay too long, just like a hen hatching eggs.
。若冷卻。其窠子無出頭期矣。工夫綿密之喻無如此也。儻宿有靈骨。得個覺觸處。切不可自許。須見本色宗匠。入他爐鞴受他煅煉出來。真偽淺深一一得知。更不存其悟跡。做個無事無為底自在道人。所以道金屑眼中翳。衣珠法上塵。己靈猶不重。佛祖是何人。到這裡但有纖毫悟理未忘。佛法玄微去之未盡。皆墮法塵見刺之圈䙡。誠哉此事。乃無大極大底大事。真能欺賢壓聖。豈可輒作容易想而不慎乎。至囑。
袾宏曰。關內行持。可謂大強勇猛精進矣。樂閑逸而坐關者惕諸。
空谷隆禪師
示真性源
參禪須要信得徹。有主宰。提撕話頭。默默參究。於一切處無著無依。逆順境界到手。便為驀直行去。不起分別。不見有逆順。不見有境界。蓋為大解脫中不存一法也。洞然了悟。直下承當。更進一步。了卻向上一著。虛徹靈明。如金剛王寶劍。萬物曷敢嬰其鋒。更說甚麼世法佛法。煩惱菩提。透頂透底。舉體全真。是為逸格之人也。
示圓鑑堂
唸佛一門。捷徑修行之要也。識破此身不實。世間虛妄。是生死根。惟凈土可歸。唸佛可恃。緊念慢念。高聲低聲。總無拘礙。但令身心閑淡。默唸不忘。靜鬧閑忙。一而無二。忽然觸境遇緣。打著轉身一句。始知寂光凈土不離此處。
【現代漢語翻譯】 現代漢語譯本：如果冷卻下來，它的巢穴就沒有出頭的日子了。用功的綿密沒有比這更好的比喻了。如果宿世有靈性，得到一點覺悟的觸動，千萬不可自滿。必須拜見有真本事的宗師，進入他的爐火中接受他的鍛鍊，真假深淺一一得知，更不要存留悟道的痕跡，做一個無事無為的自在道人。所以說，『金屑落在眼裡也是障礙，珍貴的衣珠沾上佛法的灰塵也是塵埃。』自己的靈性尚且不看重，佛祖又算什麼人呢？到了這裡，只要有絲毫悟道的道理沒有忘記，佛法的玄妙沒有去除乾淨，都落入了法塵見刺的圈套。實在啊，這件事乃是無大極大的大事，真能欺騙賢人壓倒聖人，豈可輕易地當作容易的事情而不謹慎呢？切切囑咐。
袾宏（明朝僧人）說：在關內修行，可以說是大強勇猛精進了。貪圖閑逸而坐關的人要警惕啊。
空谷隆禪師
開示真性源
參禪必須要信得透徹，有主宰，提起話頭，默默參究。在一切處無所執著，無所依賴。逆境順境到來，便要直截了當地行去，不起分別，不見有逆境順境，不見有境界。因為在大解脫中不存一法啊。洞然了悟，直下承擔，更進一步，了卻向上的一著。虛空透徹，靈明不昧，如金剛王寶劍，萬物怎麼敢觸碰它的鋒芒？更說什麼世法佛法，煩惱菩提。透頂透底，舉體全真，這是超逸的人啊。
開示圓鑑堂
唸佛一門，是捷徑修行的要訣。認識到這個身體不真實，世間虛妄，是生死之根。只有凈土可以歸依，唸佛可以依靠。緊念慢念，高聲低聲，總沒有拘礙。只要身心閒適恬淡，默默唸誦不忘。靜處鬧處，閑時忙時，始終如一。忽然觸境遇緣，打著轉身一句，才知道寂光凈土不離此處。
【English Translation】 English version: If it cools down, its nest will have no chance to emerge. There is no better metaphor for the meticulousness of effort than this. If one has innate spirituality and gains a touch of awakening, one must not be complacent. One must seek out a master with true ability, enter his furnace and undergo his tempering, so that the truth and falsehood, the shallowness and depth, can be known one by one. Furthermore, one should not retain any traces of enlightenment, and become a free and unfettered Daoist who does nothing and seeks nothing. Therefore, it is said, 'Gold dust in the eyes is an obstruction, and even a precious jewel of a robe becomes dust when it is attached to the Dharma.' If one does not value one's own spirituality, then who is the Buddha? When one reaches this point, if there is even a trace of understanding of the principles that has not been forgotten, or if the subtlety of the Buddha's teachings has not been completely removed, one will fall into the trap of seeing thorns in the dust of the Dharma. Truly, this matter is a matter of utmost importance, which can deceive the wise and suppress the sages. How can one casually regard it as an easy matter and not be cautious? This is my earnest advice.
Zhu Hong (a monk of the Ming Dynasty (1368-1644)) said: Practicing within seclusion can be described as greatly strong, courageous, and diligent. Those who covet leisure and sit in seclusion should be wary.
Chan Master Konggu Long
Instruction to Zhen Xingyuan
To practice Chan, one must have thorough faith, have mastery, bring up the topic of meditation, and silently investigate. In all places, be without attachment and without reliance. When adverse or favorable circumstances arrive, one should go straight ahead, without arising discrimination, without seeing adverse or favorable circumstances, and without seeing realms. This is because in great liberation, not a single dharma exists. With clear understanding and direct acceptance, take a further step and resolve the matter of the upward step. Empty and thorough, spiritually bright, like the Vajra King's precious sword, how dare all things touch its sharpness? What more is there to say about worldly dharma and Buddha dharma, afflictions and bodhi? Thoroughly and completely, the entire body is true. This is a person of extraordinary character.
Instruction to Yuanjian Hall
The practice of reciting the Buddha's name is the key to the shortcut of cultivation. Recognize that this body is unreal, the world is illusory, and it is the root of birth and death. Only the Pure Land can be relied upon, and only reciting the Buddha's name can be relied upon. Recite quickly or slowly, loudly or softly, without any restrictions. Simply keep the body and mind relaxed and peaceful, and recite silently without forgetting. Whether in quiet or noisy places, in leisure or busyness, it is always the same. Suddenly, when encountering circumstances and conditions, and hitting upon the turning-around phrase, one will realize that the Pure Land of Stillness and Light is not apart from this place.
阿彌陀佛不越自心。雖然如是。若乃將心求悟。反成障礙。佛性是自然之物。不屬心思意解。若見恁么說。你便執個無心。又成大病。但以信心為本。一切雜念都不隨之。如是行去。總然不悟。沒後亦生凈土。階級進修。無有退轉。優曇和尚令提云唸佛者是誰。或云那個是我本性阿彌陀。謂是攝心念佛。參究唸佛。汝今不必用此等法。只用平常念去。
示肄南宗
趙州無字。未悟之時。如銀山鐵壁。今日也無無。明日也無無。一朝水到渠成。始知鐵壁銀山元非別物。只貴退步休心。切切要明生死大事。不可呆蠢蠢念個無字虛延歲月。亦不可推詳計較義理曲會。但於時中憤憤然要明這個無字。忽爾一朝懸崖撒手。打個翻身。方見孤明歷歷。如是現成。到此不可耽著味著。還有腦後一槌極是難透。你但恁么參去。
舉世尊初生
朕兆才彰成露布。復指乾坤行七步。只要群生正眼開。落盡眉毛渾不顧。
舉如人上樹
百丑千拙齊露出。明眼衲僧見不得。斷人命脈只斯須。香嚴老子賊賊賊。
答誠敬堂
向上一著者。悟徹之後。結角羅紋。殺著一錘。所謂末後一句也。言語說不到。只用活機手段調治而至。百丈再參馬祖。馬祖正用此機。臨濟再參黃檗。黃檗亦用此機。臨濟
【現代漢語翻譯】 現代漢語譯本 阿彌陀佛（Amitabha）不離自己的心。雖然是這樣，如果用心去尋求開悟，反而會成為障礙。佛性是自然而然的東西，不屬於心思意念的理解。如果聽到這樣說，你就執著于『無心』，又會成為大病。只要以信心為根本，一切雜念都不跟隨它。這樣修行下去，即使沒有開悟，死後也會往生凈土，按階級進修，不會退轉。優曇和尚讓人提問唸佛的是誰，或者說『那個是我本性阿彌陀（Amitabha）』，這是攝心念佛，參究唸佛。你現在不必用這些方法，只用平常心念佛就好。
示肄南宗
趙州無字，未悟的時候，就像銀山鐵壁一樣難以逾越。今天也無，明天也無，一旦水到渠成，才知道鐵壁銀山原來不是別的什麼東西。最重要的是退步休心，切實要明白生死大事。不可呆呆地念個『無』字，虛度光陰，也不可推敲計較義理，曲解其意。只要時時心中憤憤然，想要明白這個『無』字。忽然有一天，懸崖撒手，打個翻身，才能見到孤明歷歷，如此現成。到了這個地步，不可貪戀執著。還有腦後一錘，極難透徹。你只要這樣參究下去。
舉世尊初生
朕兆才彰顯就成了公告，又指著乾坤走了七步。只要眾生睜開正眼，哪怕落盡眉毛也在所不惜。
舉如人上樹
百般醜態千般笨拙都暴露出來。明眼的禪僧見不得這些。斷人命脈就在這瞬間。香嚴老子真是賊啊！
答誠敬堂
向上的一著，開悟之後，就像結角羅紋一樣緊密，殺著一錘，就是所謂的末後一句。言語難以表達，只能用靈活的手段調治才能達到。百丈再次參拜馬祖（Mazu），馬祖（Mazu）正是用了這種機鋒。臨濟（Linji）再次參拜黃檗（Huangbo），黃檗（Huangbo）也用了這種機鋒。臨濟（Linji）
【English Translation】 English version Amitabha (Amitabha) is not beyond one's own mind. Although this is so, if one seeks enlightenment with the mind, it will become an obstacle. Buddha-nature is a natural thing, not belonging to the understanding of thoughts and intentions. If you hear such a saying and cling to 'no-mind,' it will become a great illness. Just take faith as the foundation, and all distracting thoughts will not follow it. If you practice in this way, even if you do not attain enlightenment, you will be reborn in the Pure Land after death, advancing in stages without regression. The monk Yutan asked people to question who is reciting the Buddha's name, or to say 'that is my inherent nature Amitabha (Amitabha),' which is to concentrate the mind on reciting the Buddha's name, and to investigate and contemplate the recitation of the Buddha's name. You do not need to use these methods now, just recite the Buddha's name with an ordinary mind.
Showing to Students of the Southern School
Zhaozhou's 'Wu' (無, no), when not enlightened, is like a silver mountain and iron wall, difficult to overcome. Today it is 'Wu,' tomorrow it is 'Wu.' Once water flows and a channel is formed, one realizes that the iron wall and silver mountain are not different things at all. The most important thing is to step back and rest the mind, and earnestly understand the great matter of birth and death. Do not dully recite the word 'Wu' and waste time, nor should you analyze and calculate the meaning and distort its intention. Just constantly feel a strong desire in your heart to understand this 'Wu.' Suddenly, one day, let go from the cliff and turn around, and you will see the solitary brightness clearly, so readily available. Once you reach this point, do not be greedy or attached. There is still a hammer blow to the back of the head that is extremely difficult to penetrate. Just continue to investigate in this way.
Raising the Example of the World-Honored One's Birth
The omens have just become apparent and have become a public announcement, and then pointing to the universe, he took seven steps. He only wants all beings to open their true eyes, even if all his eyebrows fall out, he doesn't care.
Raising the Example of a Person Climbing a Tree
All kinds of ugliness and clumsiness are exposed. Clear-eyed monks cannot bear to see these. Cutting off people's lifelines is just in this instant. Old Master Xiangyan is a thief, a thief!
Answering Chengjing Hall
The upward move, after enlightenment, is as tight as a knotted pattern, and the killing blow is the so-called last sentence. Words are difficult to express, and it can only be achieved by using flexible means of adjustment. Baizhang visited Mazu (Mazu) again, and Mazu (Mazu) used this opportunity. Linji (Linji) visited Huangbo (Huangbo) again, and Huangbo (Huangbo) also used this opportunity. Linji (Linji)
打洛浦亦此機也。後於夾山棒下方始瞥地。興化打克賓亦此機也。真凈和尚頌曰。丈夫當斷不自斷。興化為人徹底漢。日後從他眼自開。棒了罰錢趕出院。此頌甚對機。汝今公案未明。如何明得此一著子。夙有靈根者。公案亦甚易明。不見臨濟凡問佛法。便被黃檗毆打。十分切當。后得大愚一句打發。洞明黃檗機用。假如今日汝問我向上一著。我亦不用搖唇動舌。只用毆打。再問再打。汝被我打得荒了。無計可施。無理可說。不得意中。忽然猛省。亦未可知。我雖不施棒喝。汝但恁么承當去看。
示道禪人
參禪一著。是超生死脫輪迴之關棙子。豈可小識小見而能擬議耶。此是三世諸佛捷徑度人之大法。所謂一超直入如來地也。自從世尊于靈山會上拈花示眾。迦葉尊者獨悟深旨。次第傳來。度人無限。非語言文字而能教誨。惟在具大手段。大善知識。生機活法點悟而已。昔因風吹幡動。一僧言風動。一僧言幡動。六祖云。非風幡動。是汝心動。二僧皆得省悟。嗚呼。二僧言是風動。是幡動。皆是凡心。六祖言非風動。非幡動。便悟佛心。汝今且去窮究非風幡動。是汝心動。如是參去。忽然省悟。自知果然非風幡動。是我心動也。那時卻來回報。然後為汝敲磕末後一句。
自製塔銘
生事死葬
【現代漢語翻譯】 現代漢語譯本： 打洛浦（人名，不詳）也是用的這個機鋒。後來在夾山（地名）棒喝之下才開始突然領悟。興化（唐代僧人）打克賓（人名，不詳）也是用的這個機鋒。真凈和尚（宋代僧人）的頌說：『大丈夫應當決斷卻不決斷，興化為人是徹底的漢子。日後從他眼中自然開悟，棒打之後罰錢趕出院。』這首頌非常對機。你現在公案還不明白，如何能明白這一個關鍵點？宿世有靈根的人，公案也很容易明白。沒看見臨濟（唐代僧人）每次問佛法，就被黃檗（唐代僧人）毆打，十分切當。後來得到大愚（唐代僧人）一句話點醒，徹底明白黃檗的機鋒作用。假如今天你問我向上的一著，我也用不著動嘴皮子，只用毆打。再問再打。你被我打得慌亂了，無計可施，無理可說，在不得意中，忽然猛然醒悟，也未可知。我雖然不施用棒喝，你只管這樣承擔著去看。
示道禪人
參禪這一著，是超越生死、脫離輪迴的關鍵。豈能用小見識小見解來揣測議論？這是三世諸佛（過去、現在、未來一切諸佛）快速度化人的大法。所謂『一超直入如來地』啊。自從世尊（釋迦牟尼佛）在靈山會上拈花示眾，迦葉尊者（釋迦牟尼十大弟子之一）獨自領悟了深刻的旨意，次第相傳，度化了無數人。不是語言文字所能教誨的，唯有具備大手段、大善知識，用生機活潑的方法點撥開悟而已。過去因為風吹幡動，一個僧人說是風動，一個僧人說是幡動，六祖（慧能）說：『不是風動，不是幡動，是你的心動。』兩個僧人都因此而領悟。唉！兩個僧人說是風動，是幡動，都是凡夫心。六祖說不是風動，不是幡動，便領悟了佛心。你現在且去窮究『不是風幡動，是你的心動』。這樣參究下去，忽然省悟，自然知道果然不是風幡動，是我的心動啊。那時再來回報，然後為你敲打點醒最後一句。
自製塔銘
生時的事，死後的安葬。
【English Translation】 English version: Da Luopu (person's name, unknown) also used this koan. Later, under the stick of Jiashan (place name), he began to suddenly realize. Xinghua (Tang Dynasty monk) hitting Kebin (person's name, unknown) also used this koan. Zen Master Zhenjing (Song Dynasty monk) praised: 'A great man should decide but does not decide, Xinghua is a thorough man. In the future, he will naturally open his eyes, and after being beaten, he will be fined and driven out of the monastery.' This praise is very appropriate. If you don't understand the koan now, how can you understand this key point? Those who have spiritual roots from previous lives can easily understand the koan. Didn't you see that Linji (Tang Dynasty monk) was beaten by Huangbo (Tang Dynasty monk) every time he asked about the Buddha-dharma, which was very appropriate. Later, he was awakened by a word from Dayu (Tang Dynasty monk), and he thoroughly understood the function of Huangbo's koan. If you ask me about the upward move today, I don't need to move my lips, just beat you. Ask again and beat again. If you are beaten by me and become flustered, with no plan to implement, and no reason to say, in disappointment, you may suddenly wake up. Although I don't use sticks and shouts, you just take it and see.
Showing Zen Practitioner Dao
The move of practicing Zen is the key to transcending birth and death and escaping reincarnation. How can it be speculated and discussed with small knowledge and small views? This is the great Dharma of the Buddhas of the three worlds (all Buddhas of the past, present, and future) to quickly save people. It is the so-called 'directly entering the land of Tathagata in one leap'. Since the World Honored One (Sakyamuni Buddha) showed a flower to the public at the Ling Mountain assembly, Venerable Kasyapa (one of Sakyamuni's ten major disciples) alone understood the profound meaning, passed it on in order, and saved countless people. It cannot be taught by language and words, but only by great means and great virtuous knowledge, using lively methods to enlighten. In the past, because the wind blew the banner, one monk said that the wind was moving, and one monk said that the banner was moving. The Sixth Patriarch (Huineng) said: 'It is not the wind moving, it is not the banner moving, it is your heart moving.' Both monks realized this. Alas! The two monks said that the wind was moving and the banner was moving, which were all ordinary minds. The Sixth Patriarch said that it was not the wind moving and the banner moving, and then he realized the Buddha's mind. You should now go and investigate 'It is not the wind and banner moving, it is your heart moving'. If you continue to investigate in this way, you will suddenly realize that it is indeed not the wind and banner moving, but my heart moving. Then come back and report, and then I will knock and awaken you with the last sentence.
Self-made Pagoda Inscription
The affairs of life, the burial after death.
。祭之以禮。孔子之教也。死而火化。安葬骨塔。釋迦之教也。古今依教。莫不皆然。餘生姑蘇洞庭黿山陳氏。父字顯宗。號月潭處士。母金氏。余諱景隆。字祖庭。號空谷。生於洪武癸酉七月十二日。永樂壬辰。從弁山白蓮懶雲和尚受學參禪。湖海禪伯古拙和尚輩莫不參扣。雖以家居。參究不替。庚子歲。許令出家。從虎丘先師石庵和尚收為行童。洪熙乙巳。給牒為僧。宣德二年。從杭昭慶守宗師得具戒。六年。先師膺薦住持杭之靈隱。遂同至矣。七年。往天目山禮高峰塔。憩錫一載。刻苦參究。忽有省會。懶雲和尚時在海昌凈妙。遂造之。剖露心法。懶云大喜。九年。靈隱先師圓寂矣。阇維。斂骨葬于本山。造骨塔。並塔院。奉祀有年。今老且病。死日在邇。思無餘地以葬遺骨。遂承佃錢塘縣尉司上扇第二圖修吉山下沉敬元佃官地一段為墳地。葬骨塔。蓋墳屋居之。待盡餘年。名其屋曰正傳塔院。嗚呼。生死一夢。骨塔奚為。蓋表佛法流芳。靈蹤不斷。即幻明真。以致佛祖命脈源遠流長矣。幻身雖滅。佛性不遷。后之來者。見窣堵崚嶒。峰巒蒼翠。鳥鳴喬木。泉潟幽巖。不馳外境。不執內心。盡忘愛惡。陶然泰和。始知法界為身。虛空為口。萬象為舌。晝夜說禪。未常間歇。於此見得明。透得徹。如醉復醒。廓然
【現代漢語翻譯】 現代漢語譯本： 用禮儀祭祀。這是孔子的教誨。去世后火化，安葬骨灰塔。這是釋迦牟尼的教誨。古往今來都遵循這些教誨，沒有誰不是這樣做的。我出生在姑蘇（今江蘇蘇州）洞庭黿山的陳氏家族。父親字顯宗，號月潭處士，母親姓金。我名景隆，字祖庭，號空谷，生於洪武癸酉年（1393年）七月十二日。永樂壬辰年（1412年），跟隨弁山白蓮懶雲和尚學習參禪。湖海一帶的禪師如古拙和尚等，沒有不來參訪請教的。雖然居家，但參究佛法沒有停止。庚子年（具體年份需要根據上下文推斷），父母允許我出家，跟隨虎丘先師石庵和尚做了行童。洪熙乙巳年（1425年），朝廷發給度牒，正式成為僧人。宣德二年（1427年），在杭州昭慶寺從守宗律師那裡受了具足戒。宣德六年（1431年），先師應推薦住持杭州靈隱寺，於是我也一同前往。宣德七年（1432年），前往天目山禮拜高峰禪師的塔，在那裡居住了一年，刻苦蔘究，忽然有所領悟。當時懶雲和尚在海昌凈妙寺，於是前去拜訪他，坦誠地剖析了自己對佛法的理解。懶雲和尚非常高興。宣德九年（1434年），靈隱寺的先師圓寂了，進行火化，將骨灰安葬在本山，建造了骨灰塔和塔院，供奉祭祀多年。現在我年老體衰，臨近死亡。考慮到沒有多餘的土地來安葬遺骨，於是承租了錢塘縣尉司上扇第二圖修吉山下沉敬元佃戶的官地一段作為墳地，用來安葬骨灰塔，並在墳地建造房屋居住，以度過餘生。將這所房屋命名為正傳塔院。唉，生死就像一場夢，骨灰塔又有什麼意義呢？這是爲了表明佛法流傳，靈蹟不斷，通過虛幻來顯明真實，從而使佛祖的命脈源遠流長。幻化的身體雖然滅亡，但佛性不會改變。後來的修行者，看到高聳的佛塔，蒼翠的山峰，在喬木上鳴叫的鳥兒，在幽深巖石上流淌的泉水，不追逐外在的境界，不執著于內心的想法，完全忘記愛憎，心情舒暢平和，這才開始明白法界就是自身，虛空就是口，萬象就是舌頭，日夜不停地說禪，沒有絲毫間斷。如果能在這裡看得明白，透徹理解，就像從醉酒中醒來一樣，心胸開闊。
【English Translation】 English version: To offer sacrifices with propriety. This is the teaching of Confucius. To cremate after death and bury the ashes in a pagoda. This is the teaching of Śākyamuni (釋迦牟尼，founder of Buddhism). From ancient times to the present, people have followed these teachings, and none have deviated. I was born into the Chen family of Yuan Mountain in Dongting, Gusu (姑蘇，present-day Suzhou, Jiangsu province). My father's courtesy name was Xianzong (顯宗), and he was known as Recluse Yuetan (月潭處士). My mother's surname was Jin (金). My name is Jinglong (景隆), my courtesy name is Zuting (祖庭), and I am known as Konggu (空谷). I was born on the twelfth day of the seventh month of the Guiyou year of the Hongwu reign (洪武癸酉年，1393 AD). In the Renchen year of the Yongle reign (永樂壬辰年，1412 AD), I followed the Bai Lian (白蓮) monk Lanyun (懶云) of Bian Mountain (弁山) to study Chan (禪，Zen Buddhism). Chan masters from the lakes and seas, such as the monk Guzhuo (古拙), all came to consult and learn. Although I lived at home, my study of Buddhism never ceased. In the Gengzi year (庚子年，year needs context to determine), my parents allowed me to become a monk, and I became a novice under the tutelage of the late Master Shian (石庵) of Tiger Hill (虎丘). In the Yisi year of the Hongxi reign (洪熙乙巳年，1425 AD), the court issued me a certificate to become a monk. In the second year of the Xuande reign (宣德二年，1427 AD), I received the full precepts from Vinaya Master Shouzong (守宗) at Zhaoging Temple (昭慶寺) in Hangzhou (杭州). In the sixth year of the Xuande reign (宣德六年，1431 AD), my late master was recommended to become the abbot of Lingyin Temple (靈隱寺) in Hangzhou, so I went there with him. In the seventh year of the Xuande reign (宣德七年，1432 AD), I went to Tianmu Mountain (天目山) to pay respects to the pagoda of Master Gaofeng (高峰), where I stayed for a year, diligently studying and practicing, and suddenly had an awakening. At that time, Monk Lanyun was at Jingmiao Temple (凈妙寺) in Haichang (海昌), so I went to visit him and frankly shared my understanding of Buddhism. Monk Lanyun was very pleased. In the ninth year of the Xuande reign (宣德九年，1434 AD), my late master of Lingyin Temple passed away. He was cremated, and his ashes were buried on this mountain, where a pagoda and pagoda courtyard were built, and offerings were made for many years. Now I am old and ill, and death is near. Considering that there is no extra land to bury my remains, I leased a section of official land from the Chen Jingyuan (沉敬元) tenant farmer under the second map of Shangshan (上扇) of the Yusi (尉司) of Qiantang County (錢塘縣) at Xiujishan (修吉山) to be used as a burial ground for my ash pagoda, and built a house on the burial ground to live in for the rest of my life. I named this house Zhengchuan Pagoda Courtyard (正傳塔院). Alas, life and death are like a dream, what is the meaning of an ash pagoda? This is to show that the Buddha Dharma is flowing and the spiritual traces are continuous, using illusion to reveal the truth, so that the lifeline of the Buddha ancestors will be long and far-reaching. Although the illusory body is destroyed, the Buddha-nature does not change. Those who come later, seeing the towering stupa, the verdant peaks, the birds singing in the tall trees, and the springs flowing in the secluded rocks, do not chase after external realms, do not cling to internal thoughts, completely forget love and hate, and feel comfortable and peaceful. Only then will they begin to understand that the Dharma realm is oneself, emptiness is the mouth, and all phenomena are the tongue, speaking Chan day and night without interruption. If one can see this clearly and understand it thoroughly, it is like waking up from drunkenness, with an open mind.
領悟。便見佛祖不曾涅槃。老僧不曾圓寂。大圓鏡中覿面相見。西來祖意兩手分付。如古師嗣雲門。青師嗣太陽。無前後。無去來。大千沙界。自他不隔于毫端。十世古今。始終不離於當念。懶雲和尚。是景隆受業師之受業師。景隆心法受印可於懶云。即南極安禪師也。得臨濟正傳二十世。師上溯天真。則無極源雪巖欽。前後嗣法亦無定規。前嗣後者。阿難嗣迦葉。後嗣前者。興化嗣臨濟。理貫古今。詣實為至。銘曰。
廓周法界。空蕩無涯。群靈升墜。恒無已時。佛祖垂應。為導為師。夙膺微幸。直斯化儀。不善弘道。隨力所宜。卒于武林。骨窆山崖。窣堵奠安。山同壽期。以幻歸幻。有為無為。成住壞空。斯道恒夷。正統九年春。景隆五十二歲著。
示徒參禪
禪宗厥旨。是轉迷成悟之要道也。是明心見性之妙訣也。是超凡入聖之關棙也。自宋末至於今日。師法不逮。參徒根器亦為下劣。變壞妙訣。死法傳流。無繩自縛。本是活人。縛作死漢。做作規矩。提死話頭。執倚偏邪。無由開悟。嗟夫。靈山會上別傳心法。超出功用。大解脫法門也。要在妙悟。豈局規模。老僧今日不用提話頭。不用參公案。先要識破此身。空花幻影。不越百年。安可溺於世情。埋沒靈明覺性。隨逐妄緣。汩沒生死。六
【現代漢語翻譯】 現代漢語譯本： 領悟。便會見到佛祖從未涅槃（佛教用語，指佛或修行有成的人去世）。老僧也從未圓寂（佛教用語，指僧人去世）。如同在大圓鏡中面對面相見，西來的祖師之意，也已雙手交付。如同古代的禪師嗣法雲門，青禪師嗣法太陽，沒有先後，沒有去來。大千世界，自己與他人之間沒有絲毫的隔閡。過去、現在、未來，始終不離於當下的念頭。懶雲和尚，是景隆受業師的受業師。景隆的心法得到懶云的印可，也就是南極安禪師。得臨濟宗正傳二十世。向上追溯天真，則是無極源雪巖欽。前後嗣法也沒有一定的規矩。前嗣後者，如阿難嗣法迦葉；後嗣前者，如興化嗣法臨濟。道理貫穿古今，以達到真實為最高境界。銘文如下：
廓然周遍法界，空曠浩蕩沒有邊際。眾生的靈魂上升或墜落，永遠沒有停止的時候。佛祖垂示應化，作為引導者和老師。前世蒙受微小的幸運，今生直接承受這教化的儀軌。不擅長弘揚佛道，只能隨自己的能力去做。最終在武林去世，骨灰埋葬在山崖。建立佛塔安放骨灰，愿山與佛塔同享長久的壽命。以幻象迴歸幻象，有為和無為。成、住、壞、空，這道理永遠不變。正統九年（1444年）春，景隆五十二歲時著。
示徒參禪
禪宗的要旨，是將迷惑轉變為領悟的重要途徑。是明心見性的絕妙方法。是超越凡俗進入聖境的關鍵。自從宋朝末年到今天，師父的教法沒有傳下來，參禪的徒弟的根器也變得低下。改變了絕妙的方法，死板的教法流傳下來。沒有繩子自己捆綁自己，本來是活人，卻把自己捆綁成死人。做作規矩，提起死板的話頭，執著于偏頗邪惡的見解，沒有辦法開悟。唉！靈山會上特別傳授的心法，超出了功用的範圍，是最大的解脫法門。關鍵在於妙悟，哪裡侷限於規模。老僧今天不用提話頭，不用參公案，首先要認識到這個身體，如同空中的花朵，是虛幻的影子。活不過一百年，怎麼可以沉溺於世俗的情感，埋沒靈明覺性，追隨虛妄的因緣，沉沒于生死輪迴之中。
【English Translation】 English version: Enlightenment. Then one sees that Buddha never entered Nirvana (Buddhist term, referring to the death of a Buddha or an accomplished practitioner). The old monk never attained Parinirvana (Buddhist term, referring to the death of a monk). It's like meeting face to face in a great round mirror, the intention of the Patriarchs from the West has been handed over with both hands. Just as the ancient Chan masters succeeded Yunmen, and Qing succeeded Taiyang, there is no before or after, no going or coming. In the vast universe, there is no separation between oneself and others, not even by a hair's breadth. Past, present, and future are always inseparable from the present moment. Monk Lanyun was the teacher of the teacher who received instruction from Jinglong. Jinglong's mind-dharma was approved by Lanyun, who was also Chan Master Nanji An. He obtained the 20th generation of the orthodox transmission of the Linji school. Tracing back to Tianzhen, it is Wuji Yuan Xueyan Qin. There are no fixed rules for succession before or after. The former succeeds the latter, like Ananda succeeding Kashyapa; the latter succeeds the former, like Xinghua succeeding Linji. The principle runs through ancient and modern times, and reaching reality is the ultimate goal. The inscription reads:
Vast and pervasive throughout the Dharma realm, empty and boundless. The souls of beings rise and fall, constantly without end. Buddhas and Patriarchs bestow responses, as guides and teachers. Having received slight fortune in the past, directly bearing this transformative ritual in this life. Not good at propagating the Way, doing what is appropriate according to one's ability. Passing away in Wulin, bones buried on the mountain cliffs. A stupa is established to settle the bones, wishing the mountain and the stupa to share a long lifespan. Returning illusion to illusion, with action and without action. Formation, existence, destruction, emptiness, this Way is eternally constant. Spring of the ninth year of the Zhengtong era (1444), written by Jinglong at the age of fifty-two.
Showing Disciples How to Practice Chan
The essence of Chan Buddhism is the crucial path to transforming delusion into enlightenment. It is the wonderful key to understanding the mind and seeing one's nature. It is the gateway to transcending the ordinary and entering the realm of the sacred. Since the end of the Song Dynasty until today, the teachings of the masters have not been passed down, and the faculties of the Chan practitioners have also become inferior. The wonderful key has been changed, and dead teachings are transmitted. Binding oneself without ropes, originally a living person, binding oneself into a dead man. Making up rules, bringing up dead topics, clinging to biased and evil views, there is no way to attain enlightenment. Alas! The mind-dharma specially transmitted at the Vulture Peak Assembly, transcends the scope of function, it is the great liberation Dharma gate. The key lies in wonderful enlightenment, how can it be limited by scale. Today, the old monk will not bring up topics, nor will he participate in public cases, first of all, one must recognize that this body is like flowers in the air, a illusory shadow. Not living beyond a hundred years, how can one indulge in worldly emotions, bury the spiritual and bright awareness, follow false causes and conditions, and sink into the cycle of birth and death.
道循環。不能超出。既知此患。盡情放下。更不留心。惟令默自思惟。我今思善思惡怕熱怕寒知饑知渴者心也。因有幻身。此心存活。死了燒了。何處安身。只思此二句。其餘言語。知得便了。不須記憶。但於行住坐臥靜鬧閑忙苦樂逆順一切時中。唯自思惟死了燒了何處安身。忽然識得。自會做人。自知入道。至於此時。方參公案。切須穩重窮究末後一句。方到牢關。始爲了事人也。涵養此道。如百鍊精金更無變色。還垂方便接引後人。是為報佛恩德。
答問
明本源曰。永明大師道。有禪有凈土。猶如帶角虎。是則二法兼行耶。兼行。則古人謂之腳踏兩邊船。必陷中間也。湖海弟兄浩浩商量。是非蜂起。乞師指決。去我礙膺。答曰。永明大師出此言時。無人反覆扣問。歷代祖師在世。亦無人反覆扣問。故無辨明也。學人疑似之心蘊之於懷。未常發問。懡㦬含糊。迨今五百年矣。子發此問。大哉問也。惜乎景隆虛度光陰七十四年。道德智眼皆所不逮。安能答此言乎。強答之。恐不契佛祖之心。反罹罪咎。然有問無答。亦非道也。勉赴來意。隨力言之。子當裁擇。執守參禪。提個話頭。自謂守靜工夫。更無別事。唸佛往生。寅夕禮誦。皆所不行。此謂有禪無凈土也。此等參禪亦非正氣。是為守死話頭。不異
【現代漢語翻譯】 現代漢語譯本 道的循環，不能超出。既然知道了這個弊病，就應該徹底放下，不再留戀。只是讓內心默默地思考：我現在能思考善惡、害怕冷熱、知道飢渴的，是這個心啊。因為有了虛幻的身體，這個心才能存活。死了燒了之後，它又在哪裡安身呢？只思考這兩句話，其餘的言語，知道意思就可以了，不必刻意記憶。只要在行走、站立、坐臥、安靜、喧鬧、空閑、忙碌、痛苦、快樂、順利、逆境的一切時候，都只是自己思考『死了燒了，在哪裡安身』。忽然有一天明白了，自然就會做人，自然就知道如何入道。到了這個時候，才可以參究公案。一定要穩重地窮究最後一句話，才能到達牢固的關口，才算是一個了結事情的人。涵養這個道理，就像百鍊精金一樣不會變色。還要施以方便，接引後人，這就是報答佛的恩德。
答問
明本源（人名）問：永明大師（指永明延壽大師，904-975）說：『有禪有凈土，猶如帶角虎。』這就是說禪和凈土兩種法門可以同時修行嗎？如果同時修行，那麼古人所說的『腳踏兩隻船，必定會掉到中間』又該怎麼解釋呢？湖海的同修們為此爭論不休，是非不斷，希望老師您能指點迷津，解除我的疑惑。回答說：永明大師說這句話的時候，沒有人反覆追問，歷代祖師在世的時候，也沒有人反覆追問，所以沒有明確的辨析。學人們的疑惑藏在心裡，從來沒有發問，含糊不清，直到現在已經五百年了。你提出這個問題，真是個大問題啊！可惜我景隆（人名）虛度光陰七十四年，道德和智慧的眼光都達不到，怎麼能回答這個問題呢？勉強回答，恐怕不符合佛祖的心意，反而會招致罪過。但是有問無答，也不是道理。勉強順應你的來意，盡力說說。你應該自己裁量選擇。執著于參禪，提一個話頭，自認為這是守靜的功夫，沒有其他的事情。唸佛往生，早晚的禮拜誦經，都不去做。這叫做有禪無凈土。這種參禪也不是正氣，是守著死話頭，沒有什麼區別
【English Translation】 English version The cycle of the Dao cannot be exceeded. Now that you know this problem, you should completely let go and not linger. Just let your heart silently contemplate: 'What is it that can now think of good and evil, fear heat and cold, know hunger and thirst? It is this mind. Because of the illusory body, this mind can survive. After death and cremation, where does it find a place to settle?' Just think about these two sentences. As for the rest of the words, understand their meaning and you don't need to deliberately memorize them. As long as you are walking, standing, sitting, lying down, in quiet, in noise, in leisure, in busyness, in pain, in joy, in favorable circumstances, in adversity, at all times, just think to yourself, 'After death and cremation, where does it find a place to settle?' Suddenly one day you understand, and you will naturally know how to be a person, and you will naturally know how to enter the Dao. At this time, you can then investigate the Koan. You must steadily and thoroughly investigate the last sentence in order to reach the firm gate, and only then can you be considered a person who has completed matters. Cultivating this principle is like refined gold that does not change color even after being tempered a hundred times. You should also provide convenience to guide future generations. This is to repay the kindness of the Buddha.
Questions and Answers
Ming Benyuan (person's name) asked: Great Master Yongming (referring to Yongming Yanshou, 904-975) said, 'Having Chan (Zen) and Pure Land is like a tiger with horns.' Does this mean that the two Dharma doors of Chan and Pure Land can be practiced simultaneously? If they are practiced simultaneously, then how should we interpret the ancient saying, 'Stepping on two boats will surely fall into the middle'? Fellow practitioners from all over are constantly arguing about this, and there is endless right and wrong. I hope that you, teacher, can give guidance and dispel my doubts. The answer is: When Great Master Yongming said this, no one repeatedly questioned him. When the ancestral masters of past generations were alive, no one repeatedly questioned him, so there was no clear analysis. The doubts of the students are hidden in their hearts and have never been asked, remaining vague and unclear. Now it has been five hundred years. You have raised this question, what a great question! It is a pity that I, Jinglong (person's name), have wasted seventy-four years of my life, and my moral and intellectual vision is not up to par. How can I answer this question? Forcing an answer, I fear that it will not conform to the Buddha's mind and will instead incur guilt. But having a question without an answer is also not the way. I will reluctantly comply with your intention and speak to the best of my ability. You should discern and choose for yourself. Being attached to Chan practice, raising a topic of contemplation, and considering this to be the effort of guarding stillness, without doing anything else. Reciting the Buddha's name for rebirth, and the morning and evening recitations, are not done. This is called having Chan without Pure Land. This kind of Chan practice is also not the proper energy, it is guarding a dead topic, there is no difference.
土木瓦石。坐此病者十有八九。莫之能救。禪是活意。如水上葫蘆。捺著便轉。活鱍鱍地。故云參祖師活意。不參死句。如此參禪。不輕唸佛往生之道。寅夕禮誦亦所遵行。左之右之無不是道。雪峰作典座。楊岐作監寺。籍身勞動。內力參禪。永明參韶國師之禪。大弘唸佛之道。所謂內圓而外方。內秘菩薩行。外現是聲聞。此謂有禪有凈土也。輒以俚言免塞子問。別訪高明以求的意。
示坐關安清二上人
大藏經中。傳燈錄里。教人修行者。皆言親近明師。時時聞法。或唸佛。或數息。或尸觀。或居阿闌若。閑淡性情。克求妙悟。自從拈花示眾。迦葉妙悟教外別傳禪學厥旨。二祖覓心不得而得安心。南嶽禪師參六祖。祖曰。什麼物。與么來。岳大悟。乃曰。說似一物即不中。疏山聞溈山曰。有句無句。如藤倚樹。疏山賣布單作路費。三千里外直造溈山。扣問樹倒藤枯。句歸何處。溈山大笑而已。疏山不契。發憤而去。行到明招。言及於此。明招曰。卻使溈山笑轉新。疏山大悟。大慧亦問樹倒藤枯。句歸何處。圓悟答云。相隨來也。大慧亦悟。有僧問一老宿。百尺竿頭如何進步。宿云。惡。其僧大悟。雪峰三登投子。九到洞山。古人坐立不安。切切求悟。豈肯死坐關房。守株度日。唐有大梅。宋有和庵主。
【現代漢語翻譯】 現代漢語譯本： 土、木、瓦、石等外物，對於身患疾病的人來說，十有八九都無法救治。禪是一種活潑的意境，就像水上的葫蘆，按下去就會轉動，充滿生機。所以說，參禪就是要參祖師的活潑意境，而不是死板的語句。如果這樣參禪，就不會輕視唸佛往生西方極樂世界的法門，早晚的禮拜誦經也會認真遵行。無論向左還是向右，無處不是道。雪峰禪師擔任典座（寺院中負責管理僧眾飲食的職務），楊岐禪師擔任監寺（寺院中負責管理各項事務的職務），都親身勞動，並在勞動中參禪。永明延壽禪師參韶國師的禪，大力弘揚唸佛法門。這就是所謂的『內圓外方』，內心秘密地修菩薩行，外表卻顯現為聲聞。這才是既有禪又有凈土。我姑且用粗俗的言語來避免像木塞一樣堵塞，希望您另訪高明，以求得真正的意旨。
開示坐關的安清二位上人
《大藏經》中，《傳燈錄》里，教人修行的方法，都說要親近明師，時時聽聞佛法，或者唸佛，或者數息，或者修習不凈觀，或者居住在阿蘭若（寂靜處），以清淡的心性來懇切地尋求妙悟。自從釋迦牟尼佛拈花示眾，摩訶迦葉尊者領悟了教外別傳的禪學宗旨，二祖慧可禪師覓心不得，最終得到了安心。南嶽懷讓禪師參拜六祖慧能大師，六祖問道：『什麼東西，這麼來？』懷讓禪師大悟，於是說：『說像一樣東西就不中。』疏山禪師聽溈山靈佑禪師說：『有句無句，如藤倚樹。』疏山禪師賣掉布單作為路費，三千里之外直接去拜訪溈山禪師，叩問『樹倒藤枯，句歸何處？』溈山禪師只是大笑而已。疏山禪師沒有領悟，憤然離去。走到明招，談及此事，明招禪師說：『卻使溈山笑轉新。』疏山禪師大悟。大慧宗杲禪師也問『樹倒藤枯，句歸何處？』圓悟克勤禪師回答說：『相隨來也。』大慧禪師也悟了。有僧人問一位老宿：『百尺竿頭如何進步？』老宿說：『惡！』那位僧人大悟。雪峰義存禪師三次登上投子山，九次到達洞山。古人坐立不安，迫切地求悟，怎麼肯死守關房，像守株待兔一樣度日呢？唐朝有大梅法常禪師，宋朝有和庵主。
English version: Earth, wood, tiles, and stones are of little help to those who are sick; eight or nine out of ten cannot be saved. Chan (Zen) is a living intention, like a gourd on water, which turns when pressed. It is full of life. Therefore, it is said that to practice Chan is to contemplate the living intention of the Patriarchs, not dead phrases. If you practice Chan in this way, you will not belittle the path of reciting the Buddha's name to be reborn in the Western Pure Land, and you will diligently follow the morning and evening recitations and rituals. Whether you go left or right, everywhere is the Tao (the Way). Xuefeng (Xuefeng Yicun) served as the superintendent of the kitchen (the person in charge of managing the food for the monks in the monastery), and Yangqi (Yangqi Fanghui) served as the supervisor of the monastery (the person in charge of managing various affairs in the monastery). They both engaged in physical labor and practiced Chan internally. Yongming (Yongming Yanshou) practiced Chan with National Teacher Shao and greatly promoted the path of reciting the Buddha's name. This is what is meant by 'inner roundness and outer squareness,' secretly cultivating the Bodhisattva path internally while outwardly appearing as a Shravaka (a disciple of the Buddha). This is what it means to have both Chan and Pure Land. I will use vulgar words to avoid being like a stopper, and I hope you will visit someone wiser to seek the true meaning.
Instructions to the Two Venerable Ones, An and Qing, on Seclusion in Meditation
In the Great Treasury of Sutras and in the Transmission of the Lamp, the methods taught for cultivation all say to be close to a wise teacher and to constantly hear the Dharma, or to recite the Buddha's name, or to count breaths, or to practice corpse contemplation, or to live in an Aranya (a quiet place), to earnestly seek wonderful enlightenment with a calm mind. Since Shakyamuni Buddha showed the flower to the assembly, Mahakashyapa understood the essence of the Chan school, which is a special transmission outside of the teachings. The Second Patriarch Huike sought his mind but could not find it, and finally attained peace of mind. Zen Master Nanyue Huairang visited the Sixth Patriarch Huineng, who asked, 'What thing, comes thus?' Huairang had a great enlightenment and said, 'To say it is like something is not right.' Zen Master Shushan heard Guishan Lingyou say, 'With a phrase or without a phrase, like a vine leaning on a tree.' Zen Master Shushan sold his cloth robe to use as travel expenses and went directly to visit Guishan, three thousand miles away, and asked, 'When the tree falls and the vine withers, where does the phrase go?' Guishan only laughed. Shushan did not understand and left in anger. When he arrived at Mingzhao, he spoke of this matter, and Zen Master Mingzhao said, 'It makes Guishan laugh even more.' Shushan had a great enlightenment. Zen Master Dahui Zonggao also asked, 'When the tree falls and the vine withers, where does the phrase go?' Zen Master Yuanwu Keqin replied, 'They come together.' Dahui also understood. A monk asked an old master, 'How to progress beyond the top of a hundred-foot pole?' The old master said, 'Eeh!' The monk had a great enlightenment. Xuefeng Yicun climbed Touzi Mountain three times and arrived at Dongshan nine times. The ancients were restless, eagerly seeking enlightenment. How could they be willing to sit in a closed room and wait for enlightenment like waiting for a rabbit to run into a tree stump? In the Tang Dynasty (618-907) there was Zen Master Damei Fachang, and in the Song Dynasty (960-1279) there was Layman He.
【English Translation】 Earth, wood, tiles, and stones. Those who are sick sitting here are mostly incurable. Chan is a living intention, like a gourd on water. Press it and it turns. It is full of life. Therefore, it is said to contemplate the living intention of the Patriarchs, not dead phrases. If you practice Chan in this way, do not belittle the path of reciting the Buddha's name for rebirth. Morning and evening recitations are also followed. Whether you go left or right, everywhere is the Tao. Xuefeng (Xuefeng Yicun) served as the superintendent of the kitchen, and Yangqi (Yangqi Fanghui) served as the supervisor of the monastery. They engaged in physical labor and practiced Chan internally. Yongming (Yongming Yanshou) practiced Chan with National Teacher Shao and greatly promoted the path of reciting the Buddha's name. This is what is meant by 'inner roundness and outer squareness,' secretly cultivating the Bodhisattva path internally while outwardly appearing as a Shravaka. This is what it means to have both Chan and Pure Land. I will use vulgar words to avoid being like a stopper, and I hope you will visit someone wiser to seek the true meaning.
Instructions to the Two Venerable Ones, An and Qing, on Seclusion in Meditation
In the Great Treasury of Sutras and in the Transmission of the Lamp, the methods taught for cultivation all say to be close to a wise teacher and to constantly hear the Dharma, or to recite the Buddha's name, or to count breaths, or to practice corpse contemplation, or to live in an Aranya, to earnestly seek wonderful enlightenment with a calm mind. Since Shakyamuni Buddha showed the flower to the assembly, Mahakashyapa understood the essence of the Chan school, which is a special transmission outside of the teachings. The Second Patriarch Huike sought his mind but could not find it, and finally attained peace of mind. Zen Master Nanyue Huairang visited the Sixth Patriarch Huineng, who asked, 'What thing, comes thus?' Huairang had a great enlightenment and said, 'To say it is like something is not right.' Zen Master Shushan heard Guishan Lingyou say, 'With a phrase or without a phrase, like a vine leaning on a tree.' Zen Master Shushan sold his cloth robe to use as travel expenses and went directly to visit Guishan, three thousand miles away, and asked, 'When the tree falls and the vine withers, where does the phrase go?' Guishan only laughed. Shushan did not understand and left in anger. When he arrived at Mingzhao, he spoke of this matter, and Zen Master Mingzhao said, 'It makes Guishan laugh even more.' Shushan had a great enlightenment. Zen Master Dahui Zonggao also asked, 'When the tree falls and the vine withers, where does the phrase go?' Zen Master Yuanwu Keqin replied, 'They come together.' Dahui also understood. A monk asked an old master, 'How to progress beyond the top of a hundred-foot pole?' The old master said, 'Eeh!' The monk had a great enlightenment. Xuefeng Yicun climbed Touzi Mountain three times and arrived at Dongshan nine times. The ancients were restless, eagerly seeking enlightenment. How could they be willing to sit in a closed room and wait for enlightenment like waiting for a rabbit to run into a tree stump? In the Tang Dynasty (618-907) there was Zen Master Damei Fachang, and in the Song Dynasty (960-1279) there was Layman He.
閑靜餘情。養道而已。唐宋之時。皆無坐關之說。元時生出計較。設個關房。安坐待悟。至今倣傚也。汝既如是精進用心。切切求悟。聊為庶幾。豈可安坐關房。現成衣食。自在過時。而況張道伴。李道伴。張施主。李施主。常來相望。各入關房。閑話半日。豈是真正修行純凈工夫克時求悟也。靈源居昭默堂。高峰坐死關。皆悟道之後養道者也。不似今人茫然而坐。古人不捨分寸光陰。不廢翦爪之工。捨身命而求妙悟也。今恐虛消信施。空喪光陰。帶果招因。難以逃避。由是老僧如是苦口。若契汝心。留為警覺。或不契心。付之水火。
又
來書說許多言語。皆欲辨明。且夫義學中人。讀書經。教文義。玄義豈不過汝百倍。尚不能一一辨明。不能窺測禪宗公案。汝欲辯明。何異入海算沙。禪宗厥旨。非思量分別之所能解。昔有僧問石頭和尚曰。如何是禪。答云碌磚。如何是道。答云木頭。禪是如是之處悟將出來。思惟之心安在何處。一悟之後。萬法皆明。何待辨論。大慧和尚頌十智同真公案云。兔角龜毛眼裡栽。鐵山當面勢崔嵬。東西南北無門入。曠劫無明當下灰。禪宗悟境界如是而已。通此訊息。令汝會意。前者見汝多於人事。故寫書來。令汝自省。又恐汝獨執于坐。困在昏鈍。故寫幾段古人用心切近
【現代漢語翻譯】 現代漢語譯本 閑靜之時，應以涵養自身之道為要。唐朝（618年-907年）宋朝（960年-1279年）時期，都沒有坐關這種說法。元朝（1271年-1368年）時才生出這種計較，設定一個關房，安坐其中等待開悟，至今還有人效仿。你既然如此精進用心，懇切求悟，或許還有希望，怎麼可以安坐在關房裡，現成地享受衣食，自在地打發時間呢？更何況張道友、李道友，張施主、李施主，常常來探望，各自進入關房，閑聊半天，這哪裡是真正修行純凈的功夫，剋期求悟呢？靈源禪師住在昭默堂，高峰禪師坐死關，都是悟道之後涵養自身之道的人。不像現在的人，茫然地坐著。古人不捨棄分寸光陰，不荒廢修剪指甲的功夫，捨棄身命來求得妙悟。現在我擔心你白白消耗信徒的佈施，空空喪失光陰，帶著惡果招來惡因，難以逃避。因此老僧我才如此苦口婆心。如果契合你的心意，就留下作為警醒；如果不契合你的心意，就付之一炬。
又
來信說了許多言語，都想要辨明。且說義學中的人，讀書誦經，講解文義，玄義難道不比你高明百倍？尚且不能一一辨明，不能窺測禪宗公案。你想要辨明，這和入海算沙有什麼區別？禪宗的要旨，不是思量分別所能理解的。從前有僧人問石頭和尚說：『如何是禪？』回答說：『碌磚。』『如何是道？』回答說：『木頭。』禪是在這樣的地方領悟出來的，思惟之心又在哪裡呢？一旦開悟之後，萬法皆明，何必等待辨論？大慧禪師頌十智同真公案說：『兔角龜毛眼裡栽，鐵山當面勢崔嵬。東西南北無門入，曠劫無明當下灰。』禪宗的悟境就是這樣而已。通曉這個訊息，讓你領會。之前見你過多地參與人事，所以寫信來，讓你自我反省。又擔心你獨自執著于坐禪，困在昏沉遲鈍之中，所以寫了幾段古人用心懇切的事蹟。
【English Translation】 English version In quietude, one should focus on cultivating the Way. During the Tang Dynasty (618-907 AD) and Song Dynasty (960-1279 AD), there was no practice of solitary retreats. It was during the Yuan Dynasty (1271-1368 AD) that this calculation arose, setting up a retreat room to sit and wait for enlightenment, which is still imitated today. Since you are so diligent and earnest in seeking enlightenment, there may be hope, but how can you sit comfortably in a retreat room, readily enjoying food and clothing, and freely passing the time? Moreover, fellow practitioners Zhang and Li, benefactors Zhang and Li, often come to visit, each entering the retreat room to chat for half a day. Is this truly pure practice and diligent effort to achieve enlightenment within a set time? Zen Master Lingyuan resided in Zhaomo Hall, and Zen Master Gaofeng sat in a 'death retreat,' both of whom cultivated the Way after enlightenment. They are unlike people today who sit blankly. The ancients did not waste an inch of time, nor did they neglect the task of trimming their nails, sacrificing their lives to seek profound enlightenment. Now I fear that you are vainly consuming the offerings of believers, wasting time, and bringing about negative consequences, which will be difficult to escape. Therefore, this old monk speaks so earnestly. If it resonates with your heart, keep it as a warning; if it does not, cast it into the fire.
Again,
In your letter, you said many things, all wanting to clarify. But those who study doctrine, reading scriptures and explaining the meaning of texts and profound principles, are they not a hundred times more knowledgeable than you? Yet they still cannot clarify everything one by one, nor can they fathom the koans of the Zen school. If you want to clarify, how is that different from counting grains of sand in the ocean? The essence of Zen cannot be understood through thinking and discrimination. In the past, a monk asked Zen Master Shitou, 'What is Zen?' He replied, 'A brick.' 'What is the Way?' He replied, 'A piece of wood.' Zen is to be realized in such places; where is the mind of thought? Once enlightened, all phenomena are clear; why wait for debate? Zen Master Dahui praised the koan of 'Ten Wisdoms Identical to Truth,' saying, 'Rabbit horns and turtle hairs planted in the eyes, an iron mountain faces you with towering force. There is no gate to enter in the east, west, south, or north; aeons of ignorance are instantly reduced to ashes.' The realm of Zen enlightenment is like this. Understand this message and let it resonate with you. Previously, I saw you were too involved in worldly affairs, so I wrote to you to reflect on yourself. Also, fearing that you would be solely attached to sitting meditation, trapped in dullness, I wrote a few passages about the earnest efforts of the ancients.
悟處。令汝學他用心。昔晦堂和尚參云峰悅禪師。日日挨拶。日日不悟。峰曰。你且去參黃龍南禪師。到彼挨拶數日亦不悟。復回云峰。峰已遷化。復回黃龍。途中遇雪。阻於一寺。無師參扣。便看傳燈錄。偶然揭開。看見僧問多福。如何是多福一叢竹。福云。一莖兩莖斜。僧云不會。福云。三莖四莖曲。晦堂大悟。覺華嚴參圓悟。日日挨拶。日日不悟。圓悟令看羅山語錄亦不悟。發憤出門。行到一寺。忽然大悟。古人如是坐立不安。磨心擦腹。挨拶出來。豈是安然自在。守待自悟。觀汝來書。知汝不會參禪。不聞真正開發。只是江湖中碌碌然之開發也。良可惜哉。老僧寄書。令汝師于古人。莫師今人。老僧于永樂年間十九歲時。遇見信心銘證道歌。一看之後。超然省會。從此發心。力求出家。參見南極老和尚。古拙老和尚。金陵湖廣兩淅之間做知識者。一一往見。所有開發。皆不中意。我自主張。只用傳燈中上古祖師機用開發。用心參究。所以今日得這些小見識兒也。忝與上古相合。不與今時雷同。我期望汝成個法器。不可平常過了。汝今抖擻精神。自著精彩。參個萬法歸一。一歸何處。返究自己。力要省會是歸何處。拌舍此身。默做遲鈍工夫。一生用心去。終有悟日。此是沒奈何處用此痛切之心也。古人則不然。
【現代漢語翻譯】 現代漢語譯本 『悟處。』（開悟之處）讓你學習他人用心的方法。從前，晦堂和尚參訪云峰悅禪師，每天請安問候，卻每天都不能領悟。云峰說：『你先去參訪黃龍南禪師。』到了那裡，請安問候了幾天也不能領悟，又回到云峰處，云峰已經圓寂。又回到黃龍處，途中遇到大雪，被阻擋在一座寺廟裡。沒有老師可以參訪請教，便看《傳燈錄》。偶然翻開，看見僧人問多福：『什麼是多福的一叢竹子？』多福回答說：『一莖兩莖斜。』僧人說：『不會。』多福說：『三莖四莖曲。』晦堂因此大悟。覺華嚴參訪圓悟，每天請安問候，卻每天都不能領悟。圓悟讓他看羅山語錄，也不能領悟。於是發憤出門，走到一座寺廟，忽然大悟。古人如此坐立不安，磨礪心志，探索真理，哪裡是安然自在，守株待兔般等待自己開悟的？看你的來信，知道你不會參禪，沒有聽聞真正的開悟，只是江湖中平庸無奇的開悟罷了。實在可惜啊。老僧給你寫信，讓你以古人為師，不要以今人為師。老僧我在永樂年間（1403-1424）十九歲時，遇見《信心銘》、《證道歌》，一看之後，超然領會。從此發心，努力尋求出家，參見南極老和尚、古拙老和尚，在金陵、湖廣、兩浙之間做知識的人，一一前往拜見，所有的開悟，都不合我的心意。我自主張，只用《傳燈錄》中上古祖師的機鋒妙用，用心參究，所以今天才得到這些小小的見識。勉強與上古相合，不與今時雷同。我期望你成為一個法器，不可平庸度過。你現在抖擻精神，自己著力，參究『萬法歸一，一歸何處』。反過來探究自己，努力要領會是歸到何處。拼舍此身，默默地做遲鈍的功夫，一生用心去做，終有開悟的一天。這是在沒有辦法的情況下，用這種痛切之心啊。古人則不是這樣。'
【English Translation】 English version 『The place of enlightenment.』 Instructing you to learn how others use their minds. In the past, Monk Huitang visited Zen Master Yunfeng Yue, greeting him every day, but failing to attain enlightenment. Yunfeng said, 『You should go and visit Zen Master Huanglong Nan.』 After arriving there and greeting him for several days, he still did not attain enlightenment. He returned to Yunfeng, but Yunfeng had already passed away. He returned to Huanglong, but was blocked by snow in a temple along the way. Without a teacher to consult, he read the Transmission of the Lamp. He accidentally opened it and saw a monk asking Duofu, 『What is Duofu's clump of bamboo?』 Duofu replied, 『One stalk, two stalks, slanting.』 The monk said, 『I don't understand.』 Duofu said, 『Three stalks, four stalks, crooked.』 Huitang then had a great enlightenment. Jue Huayan visited Yuanwu, greeting him every day, but failing to attain enlightenment. Yuanwu told him to read the Sayings of Luoshan, but he still did not attain enlightenment. He then left in frustration and arrived at a temple, where he suddenly had a great enlightenment. The ancients were so restless, grinding their minds and rubbing their bellies, exploring the truth. How could they be at ease, waiting passively for their own enlightenment? Reading your letter, I know that you do not know how to practice Zen, and have not heard of true enlightenment, but only the mediocre enlightenment of the common world. It is truly a pity. The old monk writes to you, instructing you to take the ancients as your teachers, not the moderns. When I, the old monk, was nineteen years old during the Yongle era (1403-1424), I encountered the Inscription on Faith in Mind and the Song of Enlightenment, and after reading them, I had a transcendent understanding. From then on, I resolved to strive to become a monk, visiting Old Monk Nanji, Old Monk Guzhuo, and those who were knowledgeable between Jinling, Huguang, and Liangzhe, one by one. All their enlightenments did not suit my mind. I took my own initiative, only using the skillful means of the ancient patriarchs in the Transmission of the Lamp, and diligently investigating them, so today I have gained these small insights. I barely align with the ancients, and do not resemble the moderns. I hope that you will become a vessel of the Dharma, and not pass your life in mediocrity. Now, rouse your spirit, exert yourself, and investigate 『The myriad dharmas return to one, where does the one return?』 Turn back and investigate yourself, striving to understand where it returns. Be willing to give up this body, and silently do the work of dullness, putting your heart into it for a lifetime, and there will eventually be a day of enlightenment. This is using this painful heart when there is no other way. The ancients were not like this.'
有云我坐在這裡等你悟去。我立在這裡等你悟去。如是容易。豈不快哉。古人用心苦切。一團精彩悟將出來。不是拘縛身體。呆呆兀坐。昏茫過日。此上所言多說禪病。脫得禪病。庶可悟道。古云。千魔萬難轉惺惺。直須精進切心。庶有悟日。
袾宏曰。諸師多教人蔘唸佛是誰。惟師云不必用此等法。隨病制方。逗機施教。二各有旨。不可是此非彼。
天琦瑞禪師
普說
汝等諸人既知生死事大無常迅速。何得依稀過日。浪蕩度時。三個攢攢。四個簇簇。只圖熱鬧。那有直前做去底人。縱有悔懊。又不肯行。更道今年這裡不好。等待明年別尋去處。及到明年。依舊如此。似此之流。盡空盡界。誰肯發丈夫之志。立決定之心。直至老死。永無那移。又有無知之輩。才然行持。便去訪問諸尊宿悟門。面前聽得。隨後便講誰深誰淺。誰悟誰學。一向誹謗他人德行。不知轉增自己貢高。苦哉苦哉。有何利益。今此大眾。莫學斯等之流。除去心中諂曲。截斷人我貪瞋。直教一念不生。萬緣頓息。然後向此乾乾淨淨處提個話頭。萬法歸一。一歸何處。一歸何處。畢竟一歸何處。或前後考究。或上下通參。或單追何處。舉定。不令浮沉。字字明白。句句皆參。其目如睹。其耳如聽。審定詳參。唸唸相續。心
【現代漢語翻譯】 現代漢語譯本 有人說我坐在這裡等你領悟，我站在這裡等你領悟。如果這樣容易，豈不是很快樂？古人用心良苦，將一團精彩領悟出來，不是拘束身體，呆呆地坐著，昏昏沉沉地過日子。以上所說的多是禪病，擺脫了禪病，或許可以悟道。古人說：『千魔萬難轉惺惺』，必須精進用心，或許有悟道的一天。
袾宏（Zhuhong，人名）說：許多禪師多教人蔘『唸佛是誰』，只有天琦瑞禪師（Tianqi Rui，人名）說不必用這種方法，而是隨病制方，隨機施教。兩者各有宗旨，不可厚此薄彼。
天琦瑞禪師（Tianqi Rui，人名）
普說
你們這些人既然知道生死事大，無常迅速，為何還稀裡糊塗地過日子，隨波逐流地度時？三三兩兩，四處聚集，只圖熱鬧，哪裡有勇往直前去做的人？縱然有後悔，又不肯行動，還說今年這裡不好，等待明年另尋去處。等到明年，依舊如此。像這樣的人，遍佈整個世界，誰肯發出大丈夫的志向，立下堅定的決心，直到老死，永不改變？又有無知之輩，才開始修行，便去訪問各位尊宿（Zunsus，德高望重的僧人）的悟門，當面聽了，隨後便講誰深誰淺，誰悟誰學，一味誹謗他人的德行，不知反而增加了自己的貢高我慢。可悲啊可悲，有什麼利益呢？現在的大眾，不要學習這些人，除去心中的諂媚虛偽，截斷人我之間的貪婪嗔恨，直接做到一念不生，萬緣頓息。然後向這乾乾淨淨的地方提起一個話頭：萬法歸一，一歸何處？一歸何處？畢竟一歸何處？或者前後考究，或者上下通參，或者單單追究『何處』。提起話頭，不讓它浮沉，字字明白，句句都參，像眼睛看到一樣，像耳朵聽到一樣，審定詳參，唸唸相續，心
【English Translation】 English version Some say, 'I sit here waiting for you to awaken.' 'I stand here waiting for you to awaken.' If it were that easy, wouldn't it be delightful? The ancients put in painstaking effort, bringing forth a wealth of insight. It's not about confining the body, sitting blankly, and passing the days in a daze. What has been said above mostly concerns the sicknesses of Chan (Zen). By shedding these Chan sicknesses, one might attain enlightenment. As the ancients said, 'Amidst a thousand demons and ten thousand difficulties, remain ever vigilant.' One must be diligent and earnest, and perhaps a day of enlightenment will come.
Zhuhong (a person's name) said: Many teachers instruct people to investigate 'Who is mindful of the Buddha?' Only Master Tianqi Rui (a person's name) says that there is no need to use such methods, but rather to prescribe remedies according to the illness, and to teach according to the capacity of the student. Both have their own purposes, and one should not favor one over the other.
Zen Master Tianqi Rui (a person's name)
Public Discourse
Since you all know that the matter of birth and death is of great importance and that impermanence is swift, why do you pass the days vaguely and waste your time aimlessly? Gathering in threes and fours, only seeking excitement, where are those who go straight ahead and do the work? Even if there is regret, they are unwilling to act, saying that this place is not good this year, and waiting to find another place next year. When next year arrives, it is still the same. Among such people, throughout the entire world, who is willing to make the vow of a great person, to establish a resolute mind, and to remain steadfast until death? There are also ignorant people who, as soon as they begin to practice, go to visit the enlightenment gates of various venerable monks (Zunsus, highly respected monks), listening in their presence, and then discussing who is profound and who is shallow, who is enlightened and who is learning, constantly slandering the virtues of others, unaware that they are increasing their own arrogance. How sad, how sad, what benefit is there in this? The present assembly should not learn from such people, but should remove the flattery and deceit from their hearts, cut off the greed and hatred between self and others, and directly reach the point where not a single thought arises and all connections cease. Then, in this clean and pure place, raise a topic of inquiry: 'The myriad dharmas return to one, where does the one return?' 'Where does the one return?' 'Ultimately, where does the one return?' Either investigate before and after, or thoroughly examine above and below, or simply pursue 'where.' Raise the topic, not allowing it to float or sink, each word clear, each phrase investigated, as if seen with the eyes, as if heard with the ears, carefully examine and investigate, thought after thought in continuous succession, the mind
心無間。綿綿不絕。密密常然。若有一句不參。只這一句便是妄念。惟其不參。所以為妄。亦名狂念。今時學者一味去念。齊聲啰喊。只圖其熟。故不肯參。若然不參。直饒唸到彌勒下生。也只討得一場口滑。又不識羞。更道我不提自提。不舉自舉。如何不得開悟。大眾。決不是教你念話頭。決不是教你煉昏沉。縱然不睡。又中何用。也只是個精魂。這段生涯。決不是這個道理。你莫錯用其心。吾今告汝。莫生疑謗。我終不以狂言詐語圖名愛利誤賺諸人。不是教你不念話頭。不是教你不煉昏沉。你若不參話頭。煉到盡未來際。又且如何。終是蒸砂作飯。縱經塵劫。只名熱砂。決不成就。欲求開悟。須是大起參情。參究一歸何處。念中起參。參中起念。一挨一拶。一拶一挨。無縫無罅。無空無缺。因其參情綿密。日用之中。自然行不知行。住不知住。坐不知坐。臥不知臥。東西不辨。南北不分。不知有六根六塵。大忘人世。晝夜一如。若不參情結秀。憑何得個廢寢忘餐。至此境界。儻到這地面。不可便為工夫。猛著精彩。更加一拶。直得虛空粉碎。萬象平沈。又如雲消日出。世間出世間獨露無私。信手拈來無有不是。千聖萬賢籠罩不住。復看生死涅槃果如昨夢。到這裡方信從前說話苦口相窮元來的實不虛。大眾。但辦肯
心。必不相賺。
又
大道普乎天下。無一人而不具。蓋因迷不自覺。所以沉埋。縱顧其念。念不著實。亦不返顧。汪汪洋洋。終日竟夜。雖不放逸。亦不成就。更不知過在於何。皆為不參。只去狂念。儻有參者。又不實參。有時而緊。有時而慢。彷彿依稀。空延歲月。如此行持。寧能得悟。汝等諸人。從今以往。更莫蹉跎。發個決定信心。晝三夜三。永無恣縱。直盡今生。以悟為則。舉定本參。看他是個什麼境界。是個什麼道理。務要討個分曉。以句挨句。以意拶意。意句相連。參情自然綿密。左之右之無間無斷。若依山僧之語。世情自然生疏。道念自然濃厚。日久歲深。自然廢寢忘餐。不煉昏沉。昏沉自退。不除散亂。散亂自絕。行住坐臥。自然不知有身。自然不知有世間境界。何故。純一無雜。心念不二。放之不去。收之不來。無彼無此。無是無非。物我混然。晝夜一如。忽然會得。如夢而醒。復看從前。皆是虛幻。了知當體本來現成。萬象森羅。全機獨露。天上人間。悉無別法。蕩蕩然無拘無束。坦坦地自由自在。于這大明國里也不枉為人。向此法門也不枉為僧。然後卻來隨緣度日。豈不暢哉。古云。隨緣消舊業。更莫造新殃。
開示
都是年尊老宿。何以返近於吾。吾將何法開示
【現代漢語翻譯】 現代漢語譯本 心，必定不會欺騙你。
又
大道普及天下，沒有一個人不具備。只因爲迷惑而不自覺，所以沉淪埋沒。縱然顧及念頭，念頭也不著實，也不反顧。浩浩蕩蕩，整天整夜，即使不放縱，也不能成就。更不知道過錯在哪裡，都是因為不參究。只去追逐狂妄的念頭。如果有人蔘究，又不實在地參究，有時緊，有時慢，彷彿依稀，空耗歲月。如此修行，怎能得悟？你們這些人，從今以後，不要再蹉跎，發起一個堅定的信心，白天三次，夜晚三次，永遠沒有放縱，直到今生結束，以開悟為準則。舉起你所定的根本話頭（本參），看它是個什麼境界，是個什麼道理，務必要討個明白。一句挨著一句，用意逼用意，意句相連，參究的情感自然綿密，左邊右邊沒有間斷。如果依照山僧的話，世俗的情感自然生疏，修道的念頭自然濃厚。日子久了，年歲深了，自然廢寢忘食，不去刻意制伏昏沉，昏沉自然退去，不去刻意去除散亂，散亂自然斷絕。行住坐臥，自然不知道有身體，自然不知道有世間的境界。為什麼呢？因為純一無雜，心念不二。放開它也不去，收回它也不來，沒有彼，沒有此，沒有是，沒有非，物我渾然一體，晝夜一樣。忽然領會了，就像從夢中醒來，再看從前，都是虛幻。了知當下本體本來現成，萬象森羅，全體機用獨自顯露。天上人間，完全沒有別的法。坦坦蕩蕩，沒有拘束，坦坦蕩蕩地自由自在。在這大明國（明朝，1368年-1644年）里也不枉做人，向此法門也不枉為僧。然後卻來隨緣度日，豈不暢快！古人說，『隨緣消舊業，更莫造新殃。』
開示
都是年尊老修行者，為什麼反而親近於我？我將用什麼方法開示你們？
【English Translation】 English version The mind will certainly not deceive you.
Furthermore,
The Great Way pervades the world, and there is no one who does not possess it. It is only because of delusion and lack of self-awareness that people sink and are buried. Even if they consider their thoughts, the thoughts are not substantial, nor do they turn back. Vast and boundless, day and night, even without indulgence, they cannot achieve anything. Moreover, they do not know where the fault lies, all because they do not investigate. They only chase after wild thoughts. If there are those who investigate, they do not investigate earnestly, sometimes tight, sometimes loose, vaguely and indistinctly, wasting time. Practicing in this way, how can they attain enlightenment? All of you, from now on, do not waste any more time. Generate a determined faith, three times during the day and three times during the night, never indulging, until the end of this life, taking enlightenment as the standard. Raise your fixed original topic of meditation (本參, běn cān), see what kind of state it is, what kind of principle it is, and be sure to get a clear understanding. Sentence by sentence, intention pressing on intention, intention and sentence connected, the feeling of investigation will naturally be continuous and close, without interruption from left to right. If you follow this mountain monk's words, worldly feelings will naturally become unfamiliar, and the thought of the Way will naturally become strong. As days pass and years deepen, you will naturally forget to sleep and eat. Without deliberately suppressing drowsiness, drowsiness will naturally recede. Without deliberately eliminating distraction, distraction will naturally cease. Walking, standing, sitting, and lying down, you will naturally not know that you have a body, and you will naturally not know that there are worldly realms. Why? Because it is pure and unmixed, the mind is not dual. Letting it go, it does not leave; withdrawing it, it does not come. There is no other, no this, no right, no wrong, things and self are mixed as one, day and night are the same. Suddenly understanding, it is like waking from a dream. Looking back at the past, it is all illusory. Knowing that the present body is originally complete, all phenomena are arrayed, and the entire function is uniquely revealed. In heaven and on earth, there is no other Dharma. Vast and unrestrained, without constraint, freely and at ease. In this Great Ming Dynasty (大明國, Dà Míng Guó, Ming Dynasty, 1368-1644), it is not in vain to be a human being, and it is not in vain to be a monk in this Dharma gate. Then, come to live each day according to conditions, how delightful! The ancients said, 'Follow conditions to eliminate old karma, and do not create new calamities.'
Instruction
You are all venerable old practitioners, why do you instead draw near to me? What Dharma shall I use to instruct you?
于汝。擎拳云。會么。眾曰不會。示曰。諸佛諸祖皆無言說。言說轉遠。故我直示。汝又不識。只這不會底是諸法王。是諸佛母。三世十方一切聖凡盡從這不會底生出。所以喚作摩耶夫人。如來號正遍知海。汝等返為無明。復擎拳云。會么。眾曰不會。追曰。是誰不會。今言不會。必有一個不會底。若識得這個不會底。便見世尊拈花。俱胝豎指。秘摩擎權。靈云豎拂。德山棒。臨濟喝。一一盡通。更無隔越。故云參須實參。悟須實悟。
示眾
大眾。切莫分別。若不分別。更無異路。南北縱橫。東西自在。只為分別。所以不如。各生異見。妄立階級。故有三賢十地等妙二覺。成分段修。而分段證。所以有諍說生死。於一性中分為五性。於一乘中分為三乘。不知聖凡假立。誤認成實。良由取捨。有此不如。于妄功用便顯差別。似此等流。入海算沙。何時休歇。儘是背父逃逝。縱得迴心。不免從邑至邑。從國至國。傭賃展轉。次第而進。庠序而升。歷盡階級。又未盡善。儻到本國。不識本國。偶遇本父。不識本父。喚作當面蹉過。當機不識。將謂別有。不肯承認。屈作方便。始能附近。不免脫珍御之服。著弊垢之衣。與他同途。方使心安。日久月深。故令出內。以內遍外。名之曰出。以外歸內。名之曰內。內
【現代漢語翻譯】 現代漢語譯本： 我對你們說，我舉起拳頭問：『會么？（明白嗎？）』大家說不明白。我開示說：『諸佛（Buddha，所有覺悟者的總稱）諸祖（Patriarch，禪宗的歷代祖師）都沒有言語可以表達，用言語表達反而更加遠離真意，所以我直接指示，你們還是不明白。』就是這個『不會』，才是諸法之王，是諸佛之母。三世（過去、現在、未來）十方（東、西、南、北、上、下、東南、東北、西南、西北）一切聖人凡人都從這個『不會』中產生，所以稱作摩耶夫人（Māyādevī，釋迦牟尼佛的生母）。如來（Tathāgata，佛的稱號之一，意為『如實而來者』）被稱為正遍知海（Samantabhadra，普賢菩薩的稱號，代表普遍的智慧和德行）。你們卻反而執著于無明（Avidyā，佛教中的根本煩惱，指對事物真相的迷惑和無知）。 我又舉起拳頭問：『會么？』大家說不明白。我追問道：『是誰不會？』現在說『不會』，必定有一個『不會』的東西存在。如果認識了這個『不會』的東西，就能明白世尊（Śākyamuni，釋迦牟尼佛的尊稱）拈花微笑（拈花公案，禪宗的著名典故），俱胝（Koṭi，古印度數字單位，表示極大的數量）豎起一指（俱胝指，禪宗公案），秘摩（無考）舉起拳頭，靈云（Yunyan Tansheng，唐代禪師）豎起拂塵，德山（Deshan Xuanjian，唐代禪師）用棒打人，臨濟（Linji Yixuan，唐代禪師）大喝一聲，一切都通達無礙，再也沒有隔閡。所以說參禪要真正地參，悟道要真正地悟。
開示大眾： 各位，千萬不要分別執著。如果不分別執著，就沒有其他的歧路。南北縱橫，東西自在。只因爲有分別執著，所以不如本來的狀態，各自產生不同的見解，妄自設立階級，所以有三賢（菩薩修行過程中的三個階段）十地（菩薩修行過程中的十個階段）等妙二覺（等覺和妙覺，菩薩修行的最後兩個階段）。分成階段地修行，分成階段地證悟，所以有爭論，有生死。在同一個自性中分為五性（聲聞、緣覺、菩薩、不定性、無性），在同一個一乘（Ekayāna，唯一的成佛之道）中分為三乘（聲聞乘、緣覺乘、菩薩乘）。不知道聖人凡人都是假立的概念，錯誤地認為是真實存在的。正是因為有取捨之心，所以才會有不如意的狀態。在虛妄的功用上顯現出差別。像這樣隨波逐流，如同在海里計算沙子，什麼時候才能停止？這都是背離父親逃跑的兒子。即使回頭，也免不了從一個城鎮到另一個城鎮，從一個國家到另一個國家，靠做工維持生計，輾轉流離，次第而進，循序漸進，歷經各種階級，仍然沒有達到最好的狀態。如果到了本國，卻不認識本國，偶然遇到親生父親，卻不認識親生父親，這叫做當面錯過，當機不識。以為還有別的什麼，不肯承認，委屈自己用方便法門，才能慢慢接近。免不了脫下珍貴的衣服，穿上破舊的衣服，和他們同路，才能心安。時間久了，就讓他出入，以內遍外，稱之為『出』，以外歸內，稱之為『內』。
【English Translation】 English version: I say to you, I raise my fist and ask, 'Do you understand?' The assembly says they do not. I instruct, 'All Buddhas (Buddha, the awakened one) and Patriarchs (Patriarch, the successive masters of Zen) have no words to express; expression only distances the truth. Therefore, I point directly, yet you still do not recognize.' This very 'not understanding' is the King of all Dharmas (Dharma, the teachings of the Buddha), the Mother of all Buddhas. All sages and ordinary beings in the three worlds (past, present, future) and ten directions (east, west, south, north, up, down, southeast, northeast, southwest, northwest) are born from this 'not understanding.' Therefore, it is called Māyādevī (Māyādevī, the mother of Śākyamuni Buddha). The Tathāgata (Tathāgata, one of the titles of the Buddha, meaning 'one who comes as is') is called the Ocean of Perfect Enlightenment (Samantabhadra, the Bodhisattva representing universal wisdom and virtue). Yet you turn to ignorance (Avidyā, fundamental ignorance in Buddhism, referring to delusion and unknowing of the true nature of things).' Again, I raise my fist and ask, 'Do you understand?' The assembly says they do not. I press, 'Who is it that does not understand?' Now, saying 'not understand,' there must be something that does not understand. If you recognize this 'not understanding,' then you will see Śākyamuni (Śākyamuni, the honorific title of the Buddha) holding up a flower and smiling (the Flower Sermon, a famous Zen story), Koṭi (Koṭi, an ancient Indian numerical unit representing a very large number) raising a finger (Koti's finger, a Zen story), Mimo (unverified) raising a fist, Lingyun (Yunyan Tansheng, a Tang Dynasty Zen master) raising a whisk, Deshan (Deshan Xuanjian, a Tang Dynasty Zen master) striking with a stick, Linji (Linji Yixuan, a Tang Dynasty Zen master) shouting a loud '喝' (He, a shout), all are thoroughly understood without obstruction. Therefore, it is said that meditation must be truly meditated, and enlightenment must be truly enlightened.'
Instructing the assembly: Everyone, do not discriminate. If you do not discriminate, there will be no other paths. North and south, vertical and horizontal, east and west, be at ease. It is only because of discrimination that you are not as you should be, each generating different views, falsely establishing levels. Therefore, there are the Three Worthies (three stages in the Bodhisattva path), the Ten Grounds (ten stages in the Bodhisattva path), Equal Enlightenment and Wonderful Enlightenment (the final two stages of Bodhisattva practice). Dividing into stages of practice and stages of realization, there are disputes and birth and death. Within one nature, you divide into the Five Natures (Śrāvaka, Pratyekabuddha, Bodhisattva, Indeterminate, and Non-nature), and within one vehicle (Ekayāna, the one vehicle to Buddhahood), you divide into the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). Not knowing that sages and ordinary beings are falsely established concepts, you mistakenly believe them to be real. It is because of grasping and rejecting that you have this unsatisfactory state. On false efforts, differences appear. Like this drifting along, like counting grains of sand in the ocean, when will it end? All are sons who have fled from their father. Even if you turn back, you cannot avoid going from town to town, from country to country, working for hire, wandering and progressing step by step, ascending gradually, experiencing all levels, yet still not fully accomplished. If you arrive in your own country but do not recognize it, if you happen to meet your own father but do not recognize him, this is called passing him by face to face, not recognizing the opportunity. Thinking there is something else, you refuse to acknowledge, reluctantly using expedient means to gradually approach. You cannot avoid taking off your precious garments and putting on tattered clothes, walking the same path as them, to find peace of mind. As time passes, you let him in and out, using the inner to pervade the outer, calling it 'out,' and using the outer to return to the inner, calling it 'in.'
外無疑。方堪付業。吾觀此輩。不識常住妙心。妄生功用。沉淪多劫。不悟玄源。縱經塵劫。只名造作。于理轉喪。有何益哉。若肯直下承當。似臨濟受三頓痛棒。便解肋下還拳。俱胝見豎一指。當時冰消瓦解。阿難能記三藏。又滯補特伽羅。外道才見默然。便道開我迷云。師良久云。東方衲子。不如西方外道。復噓一聲。
示無畏居士
學道之法。誠無善巧。只要辨其肯心。更無別說。舉起話頭。字字著力。莫管純孰不純孰。只故參將去。參來參去。參得疑情頓發。直教應用無虧。周旋無隔。盡古盡今。盡空盡界。無斷無續。通然只是一個參情。收之不來。放之不去。行住坐臥悉無有別。忽然爆地一聲。虛空粉碎。大地平沉。獨露一個本來面目。偶爾回途。頓同大千沙界。到此之地。正好諸方抉擇。更書一偈以為資助。偈曰。
晝夜身心莫放閑。務教參透這重關。忽然撲落乾坤境。露出真常佛祖顏。明月掌中隨應用。清風袖裡絕追攀。那時寶劍當堂坐。方見山僧句外玄。
拈古
四祖問三祖云。愿和尚慈悲。乞求解脫法門。祖曰誰縛汝。四祖云。無人縛。祖曰何更求解脫法門。四祖大悟。拈曰。
只知請問解脫。不知刺頭入膠盆。當時不遇作家。焉得以楔出楔。忽然夢醒。方
【現代漢語翻譯】 現代漢語譯本： 對外道沒有懷疑。這樣才堪託付佛法事業。我看這些人，不認識常住的妙心，胡亂生出功用，沉淪在多個劫數中，不領悟玄妙的根源。縱然經過無數劫數，也只能叫做造作，在真理上反而更加喪失，有什麼益處呢？如果肯當下承擔，就像臨濟禪師承受三頓痛棒，便懂得肋下還拳。俱胝禪師見到豎起一指，當時就冰消瓦解。阿難尊者能記住三藏，又滯留在補特伽羅（人我）的觀念上。外道才見到默然，便說開啟了我的迷云。師父良久說道：『東方的僧人，不如西方的外道。』又噓了一口氣。
開示無畏居士
學道的方法，實在沒有什麼巧妙，只要辨別他的懇切之心，更沒有別的可說。舉起話頭，字字著力，不要管純熟不純熟，只管參究下去。參來參去，參得疑情頓然爆發，直接達到應用無虧，周旋沒有阻隔。盡古盡今，盡空盡界，無斷無續，通然只是一個參究之情。收也收不來，放也放不去，行住坐臥都沒有分別。忽然爆地一聲，虛空粉碎，大地平沉，唯獨顯露出一個本來面目。偶爾回頭，頓然如同大千沙界。到了這個地步，正好向各方宗師抉擇。再寫一首偈語作為資助。偈語說：
晝夜身心不要放鬆，務必要參透這重關。忽然撲落乾坤境，顯露出真常佛祖顏。明月在掌中隨意應用，清風在袖裡無法追攀。那時寶劍當堂坐，才見山僧句外玄。
拈古
四祖問三祖說：『愿和尚慈悲，乞求解除束縛的法門。』三祖說：『誰束縛你？』四祖說：『沒有人束縛。』三祖說：『還求解脫法門做什麼？』四祖因此大悟。拈曰：
只知道請問解脫，不知道刺頭進入膠盆。當時如果沒有遇到內行，怎麼能用楔子拔出楔子？忽然夢醒，才...
【English Translation】 English version: There is no doubt about external paths. Only then can one be entrusted with the work. I observe these people, not recognizing the wondrous mind of permanence, recklessly generating functions, sinking into multiple kalpas, not awakening to the profound source. Even after countless kalpas, they are only called fabrications, and they lose even more in terms of truth. What benefit is there? If they are willing to directly take responsibility, like Linji (Rinzai) receiving three painful blows, then they will understand returning the fist from under their ribs. When Juzhi (Kutei) saw a finger raised, at that moment, ice melted and tiles shattered. Ananda (Ānanda) could remember the Tripitaka (three baskets of Buddhist scriptures), yet he was still stuck on the concept of pudgala (person or self). When the heretics saw silence, they said it opened my clouds of delusion. The master said after a long while, 'The monks of the East are not as good as the heretics of the West.' Then he sighed.
Instruction to Layman Wuwei (Fearless)
The method of studying the Dao (the Way) truly has no skillful means. It only requires discerning the sincerity of the heart; there is nothing else to say. Raise the topic of conversation, putting effort into every word. Do not worry about whether it is pure or impure, just keep investigating. Investigate and investigate, until the feeling of doubt suddenly erupts, directly reaching a state where application is without deficiency and circulation is without obstruction. Exhausting the past and present, exhausting emptiness and the realms, without interruption or continuation, it is all just one feeling of investigation. You cannot gather it in, and you cannot let it go. Walking, standing, sitting, and lying down are all without distinction. Suddenly, with a crash, space shatters, and the earth sinks, revealing only one original face. Occasionally turning back, it is suddenly like the great thousand world realms. Reaching this point, it is good to seek resolution from masters in all directions. I will write another verse as an aid. The verse says:
Do not relax body and mind day and night, strive to penetrate this heavy barrier. Suddenly falling into the realm of heaven and earth, revealing the true and constant face of the Buddhas and Patriarchs. The bright moon is in the palm, freely applied, the clear wind is in the sleeve, impossible to pursue. At that time, the precious sword sits in the hall, only then will you see the mystery beyond the words of this mountain monk.
Picking up the Ancients
The Fourth Patriarch asked the Third Patriarch, 'I wish the Abbot to be compassionate and beg for the Dharma gate of liberation.' The Third Patriarch said, 'Who binds you?' The Fourth Patriarch said, 'No one binds me.' The Third Patriarch said, 'Then what are you seeking the Dharma gate of liberation for?' The Fourth Patriarch had a great awakening because of this. Picking up, he says:
Only knowing to ask for liberation, not knowing that you are sticking your head into a glue pot. If you had not met an expert at that time, how could you use a wedge to remove a wedge? Suddenly waking from a dream, only then...
見無端。劈面云。貓。
僧參馬祖。地上畫四畫。上一長。下三短。云不得道一長三短。離此四字外請和尚答。師畫一畫曰。不得道長短。答汝了也。忠國師別云。何不問老僧。拈曰。
這僧卻是夢裡渡河。不知渾身泥水。馬祖就樹採花。未覺還飛他圃。山僧待忠國師道何不問老僧。當時只對他道自屎不覺臭。大眾。三人且止。即今不道長。不道短。又作么生會。
惟政禪師問南泉。諸方善知識。還有不說似人底法也無。泉云有。師曰。作么生是不說似人底法。泉云。不是心。不是佛。不是物。師曰。恁么則說似人也。泉云。某隻恁么。和尚又作么生。師曰。我又不是大善知識。爭知有說不說底法。泉云。某不會。卻請和尚說。師曰。我太煞與汝說了也。拈曰。
天下衲子。負缽挑囊。入一叢林。出一保社。還知有不說底法么。若知得。何必去江南海北。鼓扇是非。你看這兩個老漢。拈頭失尾。拈尾失頭。若惹諸方笑怪。既有不說底法。且道還許賓主問答否。點檢得出。進退無門。更夸精細。轉見不堪。大眾。到此如何即是。各請歸。珍重。
有講僧參馬祖。師曰。莫是獅子兒否。僧云。不敢。師噓兩聲。僧云。此是法。師曰。此是什麼法。僧云。獅子出窟法。師乃默然。僧云。此亦
【現代漢語翻譯】 現代漢語譯本 見到無端的事情，劈頭蓋臉就說：『貓』。
有僧人蔘拜馬祖（禪宗大師）。馬祖在地上畫了四道線，上面一道長，下面三道短，說：『不許說這是一長三短，離開這四個字之外，請和尚回答。』馬祖畫了一道線說：『不許說長短，我已經回答你了。』忠國師（唐代國師）另外說：『為什麼不問老僧？』拈起此事說：
『這個僧人真是夢裡渡河，不知道自己渾身泥水。馬祖就像在樹上採花，沒察覺已經飛到別人的園子里。山僧我等著忠國師說『為什麼不問老僧』，當時只對他說道『自己拉的屎不覺得臭』。各位，這三個人且說到這裡。現在不說長，不說短，又該怎麼理解呢？』
惟政禪師問南泉（禪宗大師）：『各處的善知識，還有不說給人聽的法嗎？』南泉說：『有。』禪師說：『什麼是不說給人聽的法？』南泉說：『不是心，不是佛，不是物。』禪師說：『這樣說就是說給人聽了。』南泉說：『我只是這樣，和尚你又是怎樣？』禪師說：『我又不是大善知識，怎麼知道有沒有說不說給人聽的法。』南泉說：『我不明白，請和尚說說。』禪師說：『我已經太詳細地跟你說了。』拈起此事說：
『天下的僧人，揹著缽，挑著行囊，進入一個叢林，離開一個保社，還知道有沒有不說給人聽的法嗎？如果知道，何必去江南海北，煽風點火，製造是非。你們看這兩個老傢伙，抓住頭就丟了尾，抓住尾就丟了頭，如果惹得各方笑話，既然有不說給人聽的法，那麼還允許賓主問答嗎？仔細檢查，進退無路，還夸自己精細，更加不堪。各位，到此該如何是好？各自請回吧，珍重。』
有講經的僧人蔘拜馬祖（禪宗大師）。馬祖說：『莫非是獅子兒嗎？』僧人說：『不敢當。』馬祖噓了兩聲。僧人說：『這是法。』馬祖說：『這是什麼法？』僧人說：『獅子出窟法。』馬祖於是沉默不語。僧人說：『這也是』
【English Translation】 English version Seeing something absurd, he immediately says: 'Cat'.
A monk consulted Mazu (Zen master). Mazu drew four lines on the ground, the top one long and the bottom three short, saying, 'You are not allowed to say this is one long and three short. Apart from these four words, please answer, Venerable Monk.' The master drew one line and said, 'Not allowed to say long or short, I have already answered you.' National Teacher Zhong (National Teacher of the Tang Dynasty) said separately, 'Why not ask the old monk?' Picking up on this, he said:
'This monk is truly crossing the river in a dream, unaware that he is covered in mud. Mazu is like picking flowers on a tree, not realizing they have flown to someone else's garden. This mountain monk waited for National Teacher Zhong to say, 'Why not ask the old monk?' At that time, he only said to him, 'One doesn't smell the stench of one's own excrement.' Everyone, let's stop talking about these three people here. Now, not saying long, not saying short, how should one understand it?'
Zen Master Weizheng asked Nanquan (Zen master), 'Do the virtuous teachers in all directions have a Dharma that is not spoken to people?' Nanquan said, 'Yes.' The Zen master said, 'What is the Dharma that is not spoken to people?' Nanquan said, 'Not mind, not Buddha, not thing.' The Zen master said, 'Saying it like that is speaking it to people.' Nanquan said, 'I am just like this, what about you, Venerable Monk?' The Zen master said, 'I am not a great virtuous teacher, how would I know if there is a Dharma that is spoken or not spoken to people?' Nanquan said, 'I don't understand, please tell me, Venerable Monk.' The Zen master said, 'I have already told you too clearly.' Picking up on this, he said:
'The monks of the world, carrying bowls and bags, enter a monastery and leave a community, do they still know if there is a Dharma that is not spoken to people? If they know, why go to the north and south of the Yangtze River, stirring up trouble and creating disputes. Look at these two old fellows, grabbing the head and losing the tail, grabbing the tail and losing the head. If they provoke laughter from all directions, since there is a Dharma that is not spoken to people, then is host-guest dialogue still allowed? Examining carefully, there is no way to advance or retreat, and boasting of being refined only makes it more unbearable. Everyone, what should be done here? Please return to your respective places, take care.'
A sutra-lecturing monk consulted Mazu (Zen master). Mazu said, 'Could you be a lion cub?' The monk said, 'I dare not.' Mazu exhaled twice. The monk said, 'This is Dharma.' Mazu said, 'What Dharma is this?' The monk said, 'The lion emerging from the cave Dharma.' Mazu then remained silent. The monk said, 'This is also'
是法。師曰。是什麼法。僧云。獅子在窟法。師曰。不出不入。是什麼法。僧無對。百丈云。見么。拈曰。
在窟出窟。空擔獅子之名。噓噓默然。枉費兩頭奔競。若是山僧。待馬祖道莫是獅子兒否。便道這畜生。非但把住百丈。亦使馬祖有口無言。何故。殺斬不由獻帝。存留盡在曹公。
歸宗智常禪師問新到僧什麼處來。僧云鳳翔來。師曰。還將得那個來否。僧云將來。師曰。在什麼處。僧以手從頂擎棒呈之。師作接勢。拋向背後。僧無對。師曰。這野狐精。拈曰。
平常無生之句。與世間語言杳無軌跡。這僧卻也善辨。爭奈只是個知解之徒。師言不是壓良為賤。本乃據款結案。若是個漢。道個賀喜。何事而不了畢。
鄧隱峰推車。馬祖路上展腳坐。峰云。請師收足。祖曰。已展不收。峰云。已進不退。推車碾足便行。祖歸法堂上。執斧曰。適來碾損老僧足者出來。峰引頸近前。祖乃置斧。拈曰。
師勝資強。人間少有。切不可流俗見解。雖然。蓋世禪和。能有幾個作家。何故。未到盡驚山險峻。曾來方識路高低。
陸亙大夫問南泉云。弟子家中一片石。有時坐。有時臥。於今䥴作佛得否。師曰。得。陸雲。莫不得否。師曰。不得。云巖云。坐則佛。不坐非佛。洞山云。不坐
【現代漢語翻譯】 現代漢語譯本： 僧人問：『什麼是法？』 馬祖（Mǎzǔ，禪宗大師）說：『就是這個法。』 僧人問：『什麼是法？』 僧人說：『是獅子在洞窟里的法。』 馬祖說：『不出來也不進去，這是什麼法？』 僧人無言以對。 百丈（Bǎizhàng，禪宗大師，馬祖的弟子）說：『看見了嗎？』 拈花侍者說： 『在洞窟里，出洞窟外，只是空空地揹負著獅子的名號。噓噓地沉默不語，白白地浪費了兩頭的奔波競爭。如果是山僧我，等馬祖問道「莫非是獅子兒嗎？」，便會說「這個畜生！」。這樣非但能把住百丈，也能讓馬祖有口難言。為什麼呢？殺戮斬決不由獻帝（Xiàn Dì，東漢末代皇帝，181-234），存留盡在曹公（Cáo Gōng，即曹操，155-220）。』 歸宗智常禪師（Guīzōng Zhìcháng Chánshī）問新來的僧人從哪裡來。 僧人說：『從鳳翔（Fèngxiáng）來。』 禪師說：『還把那個帶來了嗎？』 僧人說：『帶來了。』 禪師說：『在哪裡？』 僧人用手從頭頂舉起木棒來展示。 禪師做出接的姿勢，然後把木棒拋向背後。 僧人無言以對。 禪師說：『這野狐精！』 拈花侍者說： 『平常無生的語句，與世間的語言毫無軌跡。這個僧人倒也善於分辨，只可惜只是個理解之徒。禪師的話不是壓良為賤，而是根據條款結案。如果是個大丈夫，道一聲「恭喜」，什麼事不能了結呢？』 鄧隱峰（Dèng Yǐnfēng）推車，馬祖在路上伸開腳坐著。 鄧隱峰說：『請師父收回腳。』 馬祖說：『已經伸開了，不收回。』 鄧隱峰說：『已經前進了，不後退。』推著車碾過馬祖的腳就走了。 馬祖回到法堂上，拿著斧頭說：『剛才碾傷老僧腳的人出來！』 鄧隱峰伸著脖子走上前。 馬祖於是放下斧頭。 拈花侍者說： 『師父高明，實力雄厚，人間少有。切不可用世俗的見解來看待。雖然如此，蓋世的禪和子，能有幾個是真正的行家？為什麼呢？沒到過的時候總是驚歎山勢險峻，來過之後才知道道路的高低。』 陸亙（Lù Gèn）大夫問南泉（Nánquán）禪師說：『弟子家中有一片石頭，有時坐，有時臥，如今雕琢成佛可以嗎？』 南泉禪師說：『可以。』 陸亙說：『莫非不可以嗎？』 南泉禪師說：『不可以。』 云巖（Yúnyán）禪師說：『坐著就是佛，不坐就不是佛。』 洞山（Dòngshān）禪師說：『不坐』
【English Translation】 English version: A monk asked: 'What is the Dharma?' Mazu (Mǎzǔ, a Chan master) said: 'It is this Dharma.' The monk asked: 'What is the Dharma?' The monk said: 'It is the Dharma of the lion in the cave.' Mazu said: 'Neither coming out nor going in, what is this Dharma?' The monk was speechless. Baizhang (Bǎizhàng, a Chan master and Mazu's disciple) said: 'Do you see it?' The Flower-Picking Attendant said: 'In the cave, out of the cave, merely bearing the name of a lion in vain. Hissing and silent, wasting effort on both ends of the competition. If it were I, this mountain monk, when Mazu asked, 'Could it be a lion cub?', I would say, 'This beast!' Not only would this hold Baizhang in check, but it would also leave Mazu speechless. Why? Slaughter and execution are not decided by Emperor Xian (Xiàn Dì, the last emperor of the Eastern Han Dynasty, 181-234), but preservation rests entirely with Cao Gong (Cáo Gōng, i.e., Cao Cao, 155-220).' Chan Master Guizong Zhichang (Guīzōng Zhìcháng Chánshī) asked a newly arrived monk where he came from. The monk said: 'From Fengxiang (Fèngxiáng).' The Chan Master said: 'Did you bring 'that' with you?' The monk said: 'I brought it.' The Chan Master said: 'Where is it?' The monk used his hand to lift a staff from the top of his head to present it. The Chan Master made a gesture of receiving it and then threw the staff behind him. The monk was speechless. The Chan Master said: 'This wild fox spirit!' The Flower-Picking Attendant said: 'The phrase of ordinary non-birth has no trace in worldly language. This monk is indeed good at discerning, but unfortunately, he is merely a person of understanding. The Chan Master's words are not about oppressing the good to benefit the base, but rather settling the case according to the terms. If he were a real man, a word of 'Congratulations' would settle everything.' Deng Yinfeng (Dèng Yǐnfēng) was pushing a cart, and Mazu was sitting on the road with his legs stretched out. Deng Yinfeng said: 'Please, Master, retract your feet.' Mazu said: 'They are already stretched out, I will not retract them.' Deng Yinfeng said: 'I have already advanced, I will not retreat.' He pushed the cart and ran over Mazu's feet and left. Mazu returned to the Dharma hall, holding an axe, and said: 'Whoever ran over this old monk's feet just now, come out!' Deng Yinfeng stretched his neck and stepped forward. Mazu then put down the axe. The Flower-Picking Attendant said: 'The master is brilliant and powerful, rare in the world. One must not view this with worldly understanding. Even so, how many of the world-renowned Chan practitioners are truly masters? Why? Before arriving, one is always amazed by the steepness of the mountains; only after coming does one know the height of the road.' Minister Lu Gen (Lù Gèn) asked Chan Master Nanquan (Nánquán): 'I have a piece of stone at home, sometimes I sit on it, sometimes I lie on it. Can it be carved into a Buddha now?' Chan Master Nanquan said: 'It can.' Lu Gen said: 'Could it be that it cannot?' Chan Master Nanquan said: 'It cannot.' Chan Master Yunyan (Yúnyán) said: 'Sitting is Buddha, not sitting is not Buddha.' Chan Master Dongshan (Dòngshān) said: 'Not sitting'
即佛。坐則非佛。拈曰。
陸亙大夫向這石頭上坐臥不安。仔細檢點將來。皆是自不守分。不是南泉。爭得風光遍界。恁么便恁么。不恁么便不恁么。若不具眼。總是泥里洗土塊。云巖證據。洞山互動。方見打鼓弄琵琶。相逢兩會家。
行實
師自云。吾江西南昌府鐘陵人也。父江臺。母徐氏。幼隨父商。年將二十。至荊門。聞無說能和尚乃有道之士。拜為師。剃落。教看一歸何處。后得昱首座苦口提𢹂。晝夜逼拶。不許說話。不許眨眼。一日聽廊下有人說話。昱便打。曰又不瞌睡。如何也打。昱云。你不瞌睡。聽那裡。又二僧裁裙。度量不已。我不覺眼看。昱兄又打云。你眼也不曾停住。話頭豈能著實。我因此驚覺。平日只說有念便罷。那曉得如此用心。自此其目如睹。其耳如聽。字字明白。句句歷然。后因看古語。沉吟是阿誰。舉處是何人。只管疑是誰。晝夜如一。忽不見山河大地及與自身。後患痢疾甚重。有山東靜東暉示我大慧杲患背疽因緣。我即豁然。又見寶峰。(云云)乃得印證。
袾宏曰。不枉為人不枉為僧數語。直是警䇿百倍。讀之。踴躍歡喜。增長志氣。
杰峰英禪師
送黃龍明知客
拈起玻璃。一輪明月。撲碎玻璃。紅爐片雪。因思呂洞賓。黃龍納敗
闕。半升鐺里煮山川。不識斧頭元是鐵。莫若龐公見馬師。心空及第真英傑。一口西江吸盡時。化現三千廣長舌。
送歸德演禪師
萬法歸一。一歸何處。青州布衫。當陽顯露。因甚持往南方。覓取長篇偈句。山僧無法可傳。畢竟有何分付。一碗淡醋齋湯。一缽香油豆腐。吃得一飽齁齁。世事總皆不顧。演禪人。悟不悟。於斯直下便承當。何待更迴歸德府。
送天臺洪禪人
天臺石橋五百牛。趙州石橋度驢馬。越聖超凡古至今。赫赫聲名洞天下。一腳當頭踏斷來。寬洪志氣真瀟灑。勘破諸方老古錐。瀾翻辯舌如泉瀉。切莫騎牛更覓牛。笑殺賓頭盧尊者。
送伏龍溢南海維那
九月秋高暮山紫。道人何事來於此。黃花白露染單衣。擇友尋師問生死。生死由來即自心。一心起滅任漂沈。塵勞袞袞如山積。業識茫茫似海深。拈起金錘俱擊碎。雙溪落落無人會。驚動千年老古錐。三十烏藤雨霶霈。
示道信侍者
大信大疑。大疑大悟。提起話頭。一切不顧。行參坐究。口唸心思。密密推窮。時時覷捕。忽然拶破疑團。覿面更無回互。布毛吹起塞虛空。剎剎塵塵皆顯露。果能直下便承當。何異靈山親囑付。
頌古
世尊初降王宮
瞿曇生下便驚群。爭似云
【現代漢語翻譯】 現代漢語譯本：
闕。半升鐺里煮山川。不識斧頭元是鐵。莫若龐公見馬師。心空及第真英傑。一口西江吸盡時。化現三千廣長舌。
送歸德演禪師
萬法歸一。一歸何處。青州布衫。當陽顯露。因甚持往南方。覓取長篇偈句。山僧無法可傳。畢竟有何分付。一碗淡醋齋湯。一缽香油豆腐。吃得一飽齁齁。世事總皆不顧。演禪人。悟不悟。於斯直下便承當。何待更迴歸德府。
送天臺洪禪人
天臺石橋五百牛。趙州石橋度驢馬。越聖超凡古至今。赫赫聲名洞天下。一腳當頭踏斷來。寬洪志氣真瀟灑。勘破諸方老古錐。瀾翻辯舌如泉瀉。切莫騎牛更覓牛。笑殺賓頭盧尊者。
送伏龍溢南海維那
九月秋高暮山紫。道人何事來於此。黃花白露染單衣。擇友尋師問生死。生死由來即自心。一心起滅任漂沈。塵勞袞袞如山積。業識茫茫似海深。拈起金錘俱擊碎。雙溪落落無人會。驚動千年老古錐。三十烏藤雨霶霈。
示道信侍者
大信大疑。大疑大悟。提起話頭。一切不顧。行參坐究。口唸心思。密密推窮。時時覷捕。忽然拶破疑團。覿面更無回互。布毛吹起塞虛空。剎剎塵塵皆顯露。果能直下便承當。何異靈山親囑付。
頌古
世尊初降王宮
瞿曇（Gautama，釋迦牟尼的姓）生下便驚群。爭似云 這首偈語表達了一種超越常規的禪宗境界，以及對事物本質的深刻洞察。它讚揚了那些能夠放下執著，直指本心的人。
這首詩偈是送別歸德演禪師的。它探討了萬法歸一的真諦，以及如何直下承擔，無需外求的禪宗思想。歸德府指歸德府（地名）。
這首詩偈是送別天臺洪禪人的。它讚揚了禪人超凡脫俗的氣概和辯才，並告誡他不要捨本逐末，追求外在的東西。賓頭盧尊者（Pindola，十六羅漢之一）
這首詩偈是送別伏龍溢南海維那的。它描述了道人尋求解脫的決心，以及通過破除煩惱和業識，直指自心的修行方法。雙溪（地名），烏藤（一種手杖）。
這首詩偈是開示道信侍者的。它強調了「大疑大悟」的禪宗思想，以及通過專注參究，最終打破疑團，直見本性的修行方法。靈山（鷲峰山，釋迦牟尼說法之地）。
這首詩偈是頌揚世尊釋迦牟尼初降王宮的場景。瞿曇（Gautama，釋迦牟尼的姓）。
【English Translation】 English version:
Missing. Cooking mountains and rivers in a half-liter pot. Not recognizing that the axe is originally iron. It's better to be like Pang Gong meeting Master Ma. An empty mind achieves the highest rank, a true hero. When one mouthful swallows the entire West River, it transforms and manifests three thousand wide and long tongues.
Sending off Zen Master Yan of Guide
All dharmas return to one. Where does the one return? The cloth robe of Qingzhou is openly revealed in Dangyang. Why take it to the South, seeking lengthy verses? This mountain monk has no dharma to transmit. What, after all, is there to impart? A bowl of light vinegar vegetarian soup, a bowl of fragrant sesame oil tofu. Eating one's fill with a satisfied sigh, not caring about worldly affairs at all. Zen practitioner Yan, are you enlightened or not? Directly take it upon yourself here and now. Why wait to return to Guide Prefecture?
Sending off Zen Practitioner Hong of Tiantai
Five hundred oxen on the stone bridge of Tiantai. The stone bridge of Zhao Prefecture ferries donkeys and horses. Surpassing the sage and transcending the ordinary, from ancient times to the present, a resounding reputation shakes the world. One foot comes down, breaking through directly. A broad and generous spirit, truly unrestrained. Seeing through the old fogeys of all directions, a torrent of eloquent speech pours forth like a spring. By no means ride the ox and search for the ox. It would make Venerable Pindola laugh.
Sending off Vice-Abbot Yi of Fulong Monastery to the South Sea
In the ninth month, autumn is high, and the evening mountains are purple. What brings the Daoist here? Yellow flowers and white dew dye the simple robe. Choosing friends and seeking teachers, inquiring about birth and death. Birth and death originally arise from one's own mind. The arising and ceasing of one mind allows drifting and sinking. The dust of labor accumulates like mountains. The karma consciousness is vast like the deep sea. Picking up the golden hammer, smash them all to pieces. The Twin Streams are desolate, with no one understanding. Startling the old fogey of a thousand years, thirty wisteria canes rain heavily.
Instructing Attendant Daoxin
Great faith, great doubt. Great doubt, great enlightenment. Raising the topic of conversation, disregarding everything else. Walking, participating, sitting, investigating. Reciting with the mouth, thinking with the mind. Closely scrutinizing, constantly watching and capturing. Suddenly breaking through the ball of doubt, face to face, there is no more turning back. Blowing up a piece of cloth, it fills the empty space. Each and every moment, each and every dust mote, all are revealed. If one can directly take it upon oneself, how is it different from the personal entrustment at Ling Mountain?
Ode to the Past
The World-Honored One First Descended into the Royal Palace
Gautama (Gautama, Shakyamuni's surname) startled the crowd at birth. How can it compare to the clouds
門一棒親。盡道五更侵早起。誰知更有夜行人。
勘辯
大都安講主來參。師問講主講甚麼經。答云。金剛經。曾於無所從來亦無所去處得個省處。師曰。既是無來無去。因甚得到這裡。答云。便是無來無去底。師云。即今在甚麼處。答一喝。師云。下喝行拳都且止。四大分散時向何處安身立命。答云。盡大地那裡不是自己。師云。忽遇劫火洞然。大千俱壞時如何。答云。我到這裡卻不會。師云。六祖不會破柴踏碓。達摩不識九年面壁。你不會。見個甚麼。答云。我只是不會。師云。瞎漢。請坐喫茶。
跋虛谷和尚法語
徑山虛谷和尚示慶禪人法語。舉趙州訪一庵主。入門便問有么有么。庵主豎起拳。州云。水淺。不是泊船處。又訪一庵主。問有么有么。庵主亦豎起拳。州云。能縱能奪。能殺能活。便禮拜。庵主既然一般豎拳。因甚麼肯一不肯一。若從這裡分辯得出。許你具衲僧正眼。師云。山僧有六十棒。前庵主豎起拳。有殺人刀。無活人劍。好與二十棒。后庵主豎起拳。有活人劍。無殺人刀。也好與二十棒。趙州因甚不肯前庵主肯后庵主。也好與二十棒。虛谷和尚教他自領出去。
楚山琦禪師
解期
選佛場開定祖機。辨明邪正在鉗錘。禹門浪暖風雷動。正是魚龍變
化時。即今眾中莫有衝波激浪者么。問答不錄。師以拂子打一圓相云。機前一著。覿面全提。復擊禪床一下云。句外一言。和聲揭露。個里不許停思顧慮。豈容開口分疏。只饒眨得眼來。劍去久矣。縱是佛祖到此。也只得攢眉有分。何也。蓋非言路所通。亦非心識所測。若是個英俊衲僧。向未舉以前自當點首一笑。是故祖師門下法應如是。嗟觀近世以來。人心不古。禪學之者。不務真參實悟。惟是接響承虛。以覺識依通為悟明。穿鑿機緣為參究。破壞律儀為解脫。夤緣據位為出世。以致祖風雕弊。魔說熾然。塞佛法之坦途。瞽人天之正眼。使吾祖教外別傳之道於斯而委地矣。故我大覺釋尊。於二千年外。已識盡眾生心病。預設多種奇方。于無漸次法中曲垂修證規則。不過只要誘引當人一個入路。故經云。末世眾生。希望成道。無令求悟。惟益多聞。增長我見。又云眾生未悟。作何方便。普令開悟。佛令結制安居。剋期取證。過三期日。隨往無礙。故知結解之有時也。且如即今諸大德。於九十日中還曾證悟也無。已悟之者置之勿論。如其未悟之者。則此一冬不免又是虛喪了也。若是個本色道流。以十方法界為個圓覺期堂。也莫論長期短期。百日千日。結制解制。但以舉起話頭為始。若一年不悟參一年。十年不悟參十年。
【現代漢語翻譯】 現代漢語譯本： 此時此刻。現在大眾之中，還有誰是能夠衝破波濤、激流勇進的人嗎？（之前的）問答就不記錄了。師父用拂塵畫了一個圓圈，說：『在機鋒之前的一著，是當面全部提起的。』又敲了一下禪床，說：『在語句之外的一言，是和著聲音揭示出來的。』這裡不允許停留在思慮之中，哪裡容得開口分辨說明？即使只允許眨一下眼睛，劍也早已過去了。縱然是佛祖來到這裡，也只能皺著眉頭無可奈何。為什麼呢？因為這不是言語能夠通達的，也不是心識能夠測度的。如果是個英俊的僧人，在（話頭）未舉起之前就應當點頭一笑。所以祖師門下的法則應當是這樣的。可嘆的是，近世以來，人心不古。學習禪的人，不致力于真正的參究和實證開悟，只是接納空虛的迴響，把覺察和意識的依附作為開悟，把穿鑿附會的機緣作為參究，把破壞戒律作為解脫，把投機鉆營佔據位置作為出世。以致於祖師的遺風衰敗，魔的言論熾盛，堵塞了佛法的坦途，遮蔽了人天的正眼，使得我們祖師教外別傳的道路因此而衰落了。所以我大覺釋尊（釋迦摩尼佛），在兩千多年前，就已經完全瞭解眾生的心病，預先設定了多種奇妙的藥方，在沒有次第的法門中委婉地垂示修證的規則，不過只是爲了誘導當人找到一個入門的路徑。所以經書上說：『末法時代的眾生，希望成就道業，不要讓他們去追求開悟，只會增加他們的聞見，增長他們的我見。』又說眾生沒有開悟，用什麼方法才能普遍地讓他們開悟？佛讓（他們）結制安居，限定日期以求證悟。過了三個月的時間，隨他們去往哪裡都沒有阻礙。所以知道結制和解制是有一定時期的。且比如現在各位大德，在這九十天中，可曾有人證悟了嗎？已經開悟的人就放在一邊不論了，如果還沒有開悟的人，那麼這個冬天不免又是白白浪費了。如果是個有本色的修行人，以十方法界作為圓覺的道場，也不要討論長期或短期，一百天或一千天，結制或解制，只要以舉起話頭作為開始。如果一年不悟就參一年，十年不悟就參十年。
【English Translation】 English version: At this very moment, is there anyone among you who can brave the waves and forge ahead? The previous questions and answers will not be recorded. The master drew a circle with his whisk and said, 'The one move before the opportunity is to bring it all up face to face.' He then struck the Zen platform once and said, 'The one word beyond the sentence is revealed in harmony with the sound.' Here, it is not allowed to dwell in thoughts and considerations; how can there be room for opening one's mouth to distinguish and explain? Even if only allowed to blink an eye, the sword has long passed. Even if the Buddhas and Patriarchs were to arrive here, they would only have to furrow their brows in helplessness. Why? Because this is not something that words can convey, nor is it something that the mind can fathom. If one is a heroic monk, one should nod and smile before the (topic) is even raised. Therefore, the Dharma of the Patriarchs should be like this. Alas, since recent times, people's hearts are not as they used to be. Those who study Zen do not strive for true investigation and actual enlightenment, but merely accept empty echoes, taking the reliance on awareness and consciousness as enlightenment, twisting and forcing opportunities as investigation, destroying precepts as liberation, and scheming to seize positions as transcendence. As a result, the legacy of the Patriarchs has declined, and the teachings of demons are rampant, blocking the open path of the Buddha Dharma, blinding the true eyes of humans and gods, and causing the special transmission outside the scriptures of our Patriarchs to fall to the ground. Therefore, our Great Awakened Shakyamuni Buddha (釋迦摩尼佛), more than two thousand years ago, had already fully understood the mental illnesses of sentient beings and had preemptively set up various wonderful remedies, subtly imparting the rules of cultivation and realization within the Dharma of no gradual stages, merely to guide people to find a path of entry. Therefore, the scriptures say, 'Sentient beings in the Dharma-ending age, hoping to achieve the Way, should not be made to seek enlightenment, as it will only increase their hearing and seeing, and increase their egoistic views.' It also says, 'If sentient beings are not enlightened, what methods can be used to universally enlighten them?' The Buddha instructs (them) to establish retreats and reside in peace, setting a deadline to seek realization. After three months, they are free to go wherever they wish without hindrance. Therefore, it is known that there is a time for establishing and dissolving retreats. Furthermore, consider now, have any of you great virtues attained enlightenment during these ninety days? Those who have already attained enlightenment are set aside, but if there are those who have not yet attained enlightenment, then this winter will inevitably be wasted in vain. If one is a genuine practitioner, taking the ten directions of the Dharma realm as a perfect enlightenment hall, then do not discuss long or short terms, one hundred days or one thousand days, establishing or dissolving retreats, but simply take the raising of the topic as the beginning. If one does not awaken in one year, then investigate for one year; if one does not awaken in ten years, then investigate for ten years.
二十年不悟參二十年。盡平生不悟。決定不移此志。直須要見個真實究竟處方是放參之日也。故先哲所謂一念萬年豈虛語哉。遂舉起拂子召眾云。還知這九十日內參究的訊息落處么。不見世尊道。居一切時不起妄念。于諸妄心亦不息滅。住妄想境不加了知。于無了知不辨真實。個里明辨得老瞿曇得失誵訛處。要證圓覺不為難矣。設或未能見徹。切忌依語生解。幻叟今日不辭饒舌。試為諸人頌出。猛火鑄成金彈子。當機捏碎又渾圇。等閑失得俱拈過。風送潮音出海門。
示秀峰居士
夫唸佛者。當知佛即是心。未審心是何物。須要看這一念佛心。從何處念起。復又要看破這看的人畢竟是誰。這裡有個入處。便知圓悟禪師道不是心不是佛不是物是個甚麼。故祖師云。心同虛空界。示等虛空法。證得虛空時。無是無非法。所言心者。非妄想緣慮之心。乃虛明圓湛廣大無相之心也。三世諸佛之所證。證此心也。六道眾生之所昧。昧此心也。諸佛由悟而證。號曰菩提。眾生因迷而昧。故曰煩惱。在聖不增。在凡不減。得之不有。失之不無。迷則業緣。悟名佛性。蓋知迷悟在己。得失非他。當知此心曠劫至今。本無生滅。原非染凈。孤光皎皎。脫體無依。妙用真常。廓周沙界。無形狀可見。無聲響可聞。雖然無相。無
【現代漢語翻譯】 現代漢語譯本 參禪二十年而未能領悟，耗盡一生也未能領悟。下定決心不改變這個志向，一定要見到真實究竟之處，才是停止參禪之日。所以古代賢哲所說的一念即萬年，難道是虛假之語嗎？於是舉起拂塵，召集眾人說：『還知道這九十日內參究的訊息落在何處嗎？』不見世尊（釋迦牟尼佛的尊稱）說：『處於一切時，不起虛妄之念；對於各種虛妄之心，也不停止息滅；處於虛妄的境界，不增加了解知；對於沒有了解知，不分辨真實。』如果能在這裡明辨老瞿曇（釋迦牟尼佛）的得失和錯誤之處，要證得圓滿覺悟就不難了。如果未能完全領悟，切記不要依著言語產生理解。幻叟我今日不辭饒舌，試著為諸位頌出：猛火鑄成金彈子，當機捏碎又渾圇。等閑失得俱拈過，風送潮音出海門。
開示秀峰居士
唸佛的人，應當知道佛就是心。但還不知道心是什麼，必須去看這一念佛心，從何處生起。又必須看破這看的人，究竟是誰。這裡有個入門之處，便知圓悟禪師所說『不是心，不是佛，不是物，是個什麼？』所以祖師說：『心同虛空界，示等虛空法，證得虛空時，無是無非法。』所說的心，不是妄想緣慮之心，而是虛明圓湛廣大無相之心。三世諸佛所證悟的，就是這個心。六道眾生所迷惑的，也是這個心。諸佛因為覺悟而證得，號稱菩提（覺悟）；眾生因為迷惑而昧於此心，所以說是煩惱。在聖人那裡不增加，在凡人那裡不減少。得到它並不算擁有，失去它也並不算失去。迷惑就是業緣，覺悟就叫做佛性。應當知道迷惑和覺悟在於自己，得失不在於他人。應當知道此心從曠劫至今，本來沒有生滅，原本不是染污或清凈。孤光皎潔，脫離形體而無所依靠。妙用真實恒常，廣闊周遍沙界。沒有形狀可以看見，沒有聲音可以聽聞。雖然沒有相，無
【English Translation】 English version Twenty years of practice without enlightenment, a lifetime spent without understanding. Resolve firmly not to change this aspiration, and only cease practice when the true and ultimate place is seen. Therefore, the ancient sages said that one thought is ten thousand years – is this a false statement? Then, raising the whisk, he addressed the assembly, saying, 'Do you know where the message of these ninety days of practice lies?' Did you not see the World Honored One (respectful title for Shakyamuni Buddha) say: 'Being in all times, do not give rise to false thoughts; towards all false minds, do not cease extinguishing them; dwelling in the realm of false thoughts, do not add understanding; towards no understanding, do not distinguish reality.' If you can clearly discern the gains, losses, and errors of old Gautama (Shakyamuni Buddha), it will not be difficult to attain perfect enlightenment. If you have not yet fully understood, be sure not to rely on words to generate understanding. I, Huan Sou, do not hesitate to be verbose today, and will try to chant it for you all: Fierce fire casts a golden pellet, when the moment arrives, it is crushed and becomes whole again. Gains and losses are all casually picked up and passed over, the wind sends the sound of the tide out of the sea gate.
Instruction to Layman Xiufeng
Those who recite the Buddha's name should know that the Buddha is the mind. But if you do not yet know what the mind is, you must look at this one thought of the Buddha-mind, from where does it arise? And you must also see through who is the one who is looking. There is an entry point here, and then you will know what Zen Master Yuanwu said: 'It is not mind, not Buddha, not a thing, what is it?' Therefore, the Patriarch said: 'The mind is like the realm of empty space, showing the Dharma equal to empty space, when one realizes empty space, there is neither is nor is not.' The mind that is spoken of is not the mind of deluded thoughts and considerations, but the mind of empty brightness, perfect clarity, vastness, and no form. What the Buddhas of the three times realize is this mind. What the sentient beings of the six realms are deluded about is also this mind. The Buddhas attain realization through awakening, and are called Bodhi (enlightenment); sentient beings are confused and obscured by delusion, so it is called affliction. It does not increase in the sage, nor does it decrease in the ordinary person. Gaining it is not possessing, losing it is not losing. Delusion is karmic condition, awakening is called Buddha-nature. One should know that delusion and awakening are in oneself, gain and loss are not from others. One should know that this mind, from beginningless kalpas until now, originally has no birth or death, originally is not defiled or pure. Its solitary light is bright, detached from the body and without reliance. Its wondrous function is true and constant, vast and pervading the realms of sand. It has no shape to be seen, no sound to be heard. Although it has no form, no
相不宗。雖曰無聲。無聲不應。是一切色相之根。乃一切聲響之谷。色空不二。動靜一如。法法虛融。塵塵解脫。是知心有則法有。心空則法空。心邪則一切邪。心正則一切正。若了此心。法亦不有。心法既無。則一切是非名相皆空。是非名相既空。則山河大地。色空明暗。直下與當人自性心佛覿體混融。了無隔礙。居士於此果能信入。則與從上佛祖所證所得更無差別。復何凡聖迷悟得失之可論哉。設或未然。亦不用別求玄妙。厭喧取寂。但將平日所蘊一切智見掃蕩乾淨。單單提起一句阿彌陀佛。置之懷抱。默然體究。常時鞭起疑情。這個唸佛的畢竟是誰。返復參究。不可作有無卜度。又不得將心待悟。但有微塵許妄念存心。皆為障礙。直須打併教胸中空蕩蕩無一物。而於行住坐臥之中。乃至靜鬧閑忙之處。都不用分別計較。但要念念相續。心心無間。久久工夫純一。自然寂靜輕安。便有禪定現前。儻正念不得純一。昏散起時。亦不用將心排遣。但將話頭輕輕放下。迴光返照。看這妄想昏沉從甚麼處起。只此一照。則妄想昏沉當下自然頓息。日久堅持此念。果無退失。驀忽工夫入妙。不覺不知一拶疑團粉碎。歷劫塵勞當下冰消瓦解。只個身心二字亦不可得矣。于這不可得處豁開頂門正眼。洞徹性空源底。自當點首一笑
。始知涅槃生死穢土凈邦俱為剩語。到此始信山僧未嘗有所說也。更須向真正鉗錘下摟空悟跡。掀翻窠臼。然後證入廣大甚深無礙自在不思議解脫三昧境中。同佛受用。以斯治國澤民。則可以垂拱無為而坐致太平者矣。以此超脫死生。則應用施為而無可無不可也。居士其尚勉之。
示月庭居士
夫格外真機。難容湊泊。初參之士。必假筌蹄。所謂梵語阿彌陀佛。此云無量壽。佛者覺也覺即當人之自心。心即本來之佛性。是故唸佛者。乃念自心之佛。不假外面馳求。馬大師所云即心即佛是也。或謂即心是佛。何勞更唸佛乎。只為當人不了自心是佛。是以執相循名。妄生倒惑。橫見生死。枉入迷流。故勞先聖曲垂方便。教令注想觀心。要信自心是佛。則知唸佛念心。念心唸佛。念念不忘。心心無間。忽爾唸到心思路絕處。當下根塵穎脫。當體空寂。始知無念無心。無心無念。心念既無。佛亦不可得矣。故云從有念而至無念。因無念而證無心。無心之心始是真心。無念之念方名正念。無佛之佛可謂無量壽佛者矣。到此覓一毫自他之相了不可得。何聖凡迷悟之有哉。只這不可得處。即識心達本之要門。乃超生脫死之捷徑。居士果能於此洞徹自心源底。始信火宅凡居即為西方安養。舉足動足無非古佛道場。溪光山色
頭頭章紫磨金容。谷韻風聲歷歷展紅蓮舌相。塵塵契妙。法法該宗。不即不離。心心解脫。於斯領旨。管取一笑而無疑矣。居士其尚勉乎哉。
機緣法語
次日性空首座入室參扣曰。昨蒙和尚開示濟川首座蒙山三關話。弟子雖獲與聞。心猶未了。幸望和尚別垂方便。師云。照前問將來。空云。蟭螟蟲吸乾滄海。魚龍蝦蟹向何處安身立命。師曰。長安路上金毛臥。曰。水母飛上色究竟天。入摩醯眼裡作舞。因甚不見。師云。五鳳樓前鐵馬嘶。曰蓮湖橋為一切人直指。明眼人因甚落井。師云。明月照見夜行人。曰請師一頌以為究竟。師云。好與痛棒。曰棒則弟子甘領領。則望和尚垂慈。師乃呵呵一笑而為頌曰。當機把斷聖凡津。擬議知伊屈未伸。欲識蒙山端的旨。垂鉤意在釣金鱗。師云。會么。空遂作禮而退。
僧寶金山者。入室參禮次。師乃問云。面南觀北斗。低首看青天。此語明甚麼邊事。曰和尚合卻口好。師云。未在。曰瞞別人即得。師云。差別用處。非智眼不能無惑。子欲洞明佛祖真宗。須具透關正眼。未審如何是透關正眼。山振聲一喝。師云。具得正眼。當明向上一機。如何是向上一機。曰青天日當午。師云。猶未夢見在。曰木人拈玉線。石女度金針。師云。從上佛祖不傳之妙。子作么生領
【現代漢語翻譯】 現代漢語譯本： 頭頭都是紫磨真金的容顏。像山谷迴響的風聲一樣，歷歷分明地展現著紅蓮般的舌相。每一微塵都契合微妙的真理，每一法都包含著根本的宗旨。不即不離，心心相印，都能得到解脫。如果能在這裡領會宗旨，自然會一笑而毫無疑問。居士你還要繼續努力啊！
機緣法語
第二天，性空首座進入方丈室參拜請教說：『昨天蒙和尚開示濟川首座蒙山三關的話，弟子雖然聽到了，但心中仍然不明白，希望和尚能另外施以方便。』師父說：『照著之前的問題問來。』性空說：『蟭螟蟲（一種小蟲）吸乾滄海，魚龍蝦蟹向哪裡安身立命？』師父說：『長安路上金毛臥。』（比喻危險的地方）性空說：『水母飛上色究竟天（佛教三界中的最高層天），在摩醯首羅天（大自在天）的眼裡跳舞，為什麼看不見？』師父說：『五鳳樓前鐵馬嘶。』（比喻不相關的事物）性空說：『蓮湖橋為一切人直指，明眼人為什麼會落井？』師父說：『明月照見夜行人。』性空說：『請師父作一首偈語以為究竟。』師父說：『好，給你痛棒。』性空說：『棒，弟子甘願領受，領受了，就希望和尚垂慈。』師父於是呵呵一笑，作偈語說：『當機把斷聖凡津，擬議知伊屈未伸。欲識蒙山端的旨，垂鉤意在釣金鱗。』師父說：『會么？』性空於是作禮而退。
僧寶金山這個人，進入方丈室參拜。師父於是問道：『面南觀北斗，低首看青天，這句話說明什麼？』他說：『和尚合上嘴巴就好。』師父說：『還不到時候。』他說：『瞞別人還可以。』師父說：『差別用處，非智眼不能無惑。你想要洞明佛祖真宗，必須具備透關正眼。不知道什麼是透關正眼？』金山振聲一喝。師父說：『具備了正眼，應當明白向上的一機。什麼是向上的一機？』他說：『青天日當午。』師父說：『還沒夢見呢。』他說：『木人拈玉線，石女度金針。』師父說：『從上佛祖不傳之妙，你作么生領會？』
【English Translation】 English version: Every single aspect is the appearance of purple-gold. Like the sound of wind echoing in a valley, the lotus-like tongue is clearly displayed. Every dust particle aligns with the subtle truth, and every dharma encompasses the fundamental principle. Neither attached nor detached, heart to heart, all can attain liberation. If one can grasp the essence here, one will naturally smile without doubt. Layman, you must continue to strive!
Dharma Words of Opportunity
The next day, Chief Seat Xingkong entered the abbot's room to pay respects and inquire, saying, 'Yesterday, I was fortunate to hear the Abbot's exposition on Chief Seat Jichuan's three barriers of Mount Meng, but my mind is still not clear. I hope the Abbot can provide further guidance.' The master said, 'Ask according to the previous questions.' Xingkong said, 'If a gnat (tiny insect) were to drain the ocean, where would the fish, dragons, shrimp, and crabs find a place to settle and live?' The master said, 'A golden-haired lion lies on the road to Chang'an.' (a metaphor for a dangerous place) Xingkong said, 'A jellyfish flies up to the Akanistha Heaven (the highest heaven in the Realm of Form), dancing in the eyes of Maheśvara (Great Lord of the World), why can't it be seen?' The master said, 'Iron horses neigh before the Five Phoenix Tower.' (a metaphor for irrelevant things) Xingkong said, 'The Lotus Lake Bridge is a direct pointer for everyone, why do those with clear eyes fall into the well?' The master said, 'The bright moon illuminates the night traveler.' Xingkong said, 'Please, Master, compose a verse as the ultimate teaching.' The master said, 'Good, I'll give you a painful blow.' Xingkong said, 'I am willing to receive the blow, and having received it, I hope the Abbot will show compassion.' The master then laughed and composed a verse, saying, 'Seizing the opportunity to cut off the ford of the saintly and the mundane, deliberation reveals the inadequacy of understanding. To know the true essence of Mount Meng, casting the hook aims to catch a golden carp.' The master said, 'Do you understand?' Xingkong then bowed and withdrew.
The monk Baoshan of Jinshan entered the abbot's room to pay respects. The master then asked, 'Facing south to observe the Big Dipper, lowering your head to look at the blue sky, what does this saying illustrate?' He said, 'It would be good if the Abbot would close his mouth.' The master said, 'It's not the time yet.' He said, 'You can deceive others.' The master said, 'Different uses, without the eye of wisdom, one cannot be without doubt. If you want to understand the true essence of the Buddha's teachings, you must have the penetrating eye. I wonder, what is the penetrating eye?' Jinshan shouted loudly. The master said, 'Having the true eye, one should understand the upward mechanism. What is the upward mechanism?' He said, 'The blue sky at midday.' The master said, 'You haven't even dreamed of it yet.' He said, 'A wooden man threads a jade needle, a stone woman embroiders with a golden needle.' The master said, 'The subtle mystery that the Buddhas have never transmitted, how do you comprehend it?'
會。山近前禮一拜。師云。轉身一句速道將來。曰雨添山色秀。風來竹影移。師擬拈拄杖。山乃一喝。拂袖而去。師云。放子二十棒。山復回身近前合掌曰。謝和尚垂慈。深錐痛劄。師云。子雖有滔天之浪。且無湛水之波。山又叉手默然。師云。如是如是。山遂作禮。
僧問有佛處不得住時如何。師舉起手中拂子。僧云。無佛處急走過又作么生。師放下手中拂子。云。會么。僧云不會。師云。兩頭不著。千聖難窺。這個且置。只如古人道藏身處沒軌跡。沒軌跡處莫藏身。意旨如何。僧云不即不離。師云。不即。不即個甚麼。不離。不離個甚麼。僧擬對。師打一拂子云。這虛頭漢。僧無語。
師宴坐室中。有勝上座者從外入來。師云。是誰。勝云。某甲。師云。作么。勝云。佛殿里拜佛來。師云。佛向你道甚麼。勝云。不曾道。師云。你頭不曾點地那。勝云。下下點地。師云。又謂不曾道。勝云。某甲會也。師云。你會個甚麼。勝云。吐露太分明。師便喝。勝擬對。師云。拄杖不在手。放汝二十棒。出去。
天溪凝上座來參。師云。不用之乎也者。父母未生前親切道一句看。凝云。千聖覷不著。師云。覷不著的是甚麼。凝云。父母未生前。師云。為甚麼覷不著。凝云。為無軌跡。師云。既謂無軌跡。
說甚麼覷不著。你在無軌跡處窠臼。這個且置。只如燒了撒了。你向甚麼處安身立命。凝云。青山重疊疊。澗水響潺潺。師云。我不問你青山疊疊。澗水潺潺。畢竟燒了撒了向甚麼處安身立命。凝云。日用分明常顯露。師云。這虛頭漢。腳跟尚未點地在。說甚麼顯露不顯露。凝乃觸禮一拜。師云亦未在。凝又擬開口。師咄云。你再亂道。辟破你口門。凝禮謝而退。
有僧扣師云。不是心。不是佛。不是物。畢竟是個甚麼。師與僧一掌云。你道是個甚麼。僧擬開口。師以手掩其口。僧于言下悟旨。
師因消遣。至韶古音關房。以拄杖扣門三下曰。關主在么。韶曰。他不曾有出入。誰云在不在。即開門見師。乃觸禮一拜。師曰。此猶是奴兒婢子之事。請關中主相見。韶乃叉手默然。師曰。此則沉寂默去也。韶曰。師適來問甚麼。師曰。問汝關中主。韶曰。喚作寂默得么。韶遂呈偈曰。只此寂默非寂默。非寂默中非亦絕。渠儂目面已呈師。動靜何曾有區別。師曰。恁么則子不在關內耶。韶曰。弟子見師亦不在關外。師以手拍關門一下曰。怎奈這個何。韶擬對。師叱曰。汝但於心不生分別。只個門戶亦無所有。門戶既非。則誰在關內誰在關外耶。雖然理則如是。亦不可越他世諦規矩。尤不可違其自己志願。正好向
【現代漢語翻譯】 現代漢語譯本 說什麼看不見。你在沒有軌跡的地方建立巢穴。這個暫且放下。就像燒掉、撒掉之後，你到什麼地方安身立命？凝云（人名）。青山重重疊疊，澗水響亮潺潺。師父說：『我不問你青山重疊，澗水潺潺，到底燒掉、撒掉之後，你到什麼地方安身立命？』凝云（人名）說：『日用之間分明地常常顯露。』師父說：『你這虛偽的傢伙，腳跟還沒有站穩，說什麼顯露不顯露。』凝云（人名）於是觸禮一拜。師父說：『這也不對。』凝云（人名）又要開口，師父呵斥道：『你再胡說，我就劈開你的嘴。』凝云（人名）行禮感謝後退下。
有個僧人問師父說：『不是心，不是佛，不是物，那到底是什麼？』師父給僧人一掌說：『你說是什麼？』僧人想要開口，師父用手摀住他的嘴。僧人當即領悟了旨意。
師父因為消遣，來到韶古音（人名）的關房，用拄杖敲門三下說：『關主在嗎？』韶（人名）說：『他從來沒有出入，誰說在不在？』隨即開門見到師父，於是觸禮一拜。師父說：『這還是奴才婢女做的事情，請關中的主人相見。』韶（人名）於是叉手默然不語。師父說：『這是沉寂沉默了。』韶（人名）說：『師父剛才問什麼？』師父說：『問你關中的主人。』韶（人名）說：『叫作寂默可以嗎？』韶（人名）於是呈上一首偈語說：『就是這寂默並非寂默，非寂默之中連非也不存在。他的面目已經呈現在師父面前，動與靜又有什麼區別？』師父說：『這麼說，你不在關內嗎？』韶（人名）說：『弟子見師父也不在關外。』師父用手拍了一下關門說：『這又該怎麼辦呢？』韶（人名）想要回答，師父呵斥道：『你只要心中不生分別，這個門戶也就什麼都沒有了。門戶既然不存在，那麼誰在關內誰在關外呢？雖然道理是這樣，也不可以超越世俗的規矩，尤其不可以違背自己的志願。』正好向……
【English Translation】 English version What are you talking about 'not seeing'? You are building a nest where there are no traces. Let's put that aside for now. Just like after burning and scattering, where do you settle down and establish your life? Ningyun (person's name). Green mountains are layered upon layers, and the stream water gurgles loudly. The master said, 'I'm not asking you about the layered green mountains and the gurgling stream water. After burning and scattering, where do you settle down and establish your life?' Ningyun (person's name) said, 'It is clearly and constantly revealed in daily use.' The master said, 'You hypocritical fellow, your feet are not yet firmly on the ground, what are you talking about revealing or not revealing?' Ningyun (person's name) then touched the ground in prostration. The master said, 'That's not right either.' Ningyun (person's name) was about to speak again, and the master scolded, 'If you talk nonsense again, I will split your mouth open.' Ningyun (person's name) bowed in thanks and retreated.
A monk asked the master, 'It is not mind, it is not Buddha, it is not a thing, then what exactly is it?' The master gave the monk a slap and said, 'What do you say it is?' The monk was about to speak, and the master covered his mouth with his hand. The monk immediately understood the meaning.
The master, for leisure, came to Shaoguyin's (person's name) hermitage, knocked on the door three times with his staff and said, 'Is the gatekeeper in?' Shao (person's name) said, 'He has never gone in or out, who says he is in or not in?' He then opened the door and saw the master, and touched the ground in prostration. The master said, 'This is still something that servants do, please let the master of the hermitage come to see me.' Shao (person's name) then folded his hands and remained silent. The master said, 'This is sinking into silence.' Shao (person's name) said, 'What did the master ask just now?' The master said, 'Asked you about the master of the hermitage.' Shao (person's name) said, 'Is it okay to call it silence?' Shao (person's name) then presented a verse saying, 'This very silence is not silence, in non-silence even non-existence is absent. His face has already been presented to the master, what difference is there between movement and stillness?' The master said, 'In that case, you are not inside the hermitage?' Shao (person's name) said, 'This disciple sees that the master is also not outside the hermitage.' The master patted the gate once and said, 'What to do about this?' Shao (person's name) was about to answer, and the master scolded, 'As long as you do not give rise to distinctions in your mind, this gate will also be nothing. Since the gate does not exist, then who is inside the gate and who is outside the gate? Although the principle is like this, it is also impossible to transcend worldly rules, and especially impossible to violate one's own aspirations.' It is good to...
這無分別無內外處。豎立脊樑。全機坐斷。徹底掀翻。囫圇嚼破。一一從自己胸襟流出可也。曰言曰行。可以模範後學。抑不負其己靈也。子其勉而進之。三載出關之日。拄杖子再為汝勘過。韶遂作禮。
行實
師諱紹琦。楚山其字也。姓雷。唐安人。九歲出家。初從玄極和尚。最後謁東普無際和尚得法。正統六年。再見東普。普問子數年來住在何處。曰我所住廓然無定在。普曰。汝有何所得。曰本自無失。何得之有。普曰。莫不是學得來者。曰一法不有。學自何來。普曰。汝落。空耶。曰我尚非我。誰落誰空。普曰。畢竟事若何。曰水。淺石出。雨霽云收。普曰。莫亂道。只如佛祖來也不許。縱爾橫吞藏教。現百千神通。到這裡更是不許。曰和尚雖是把斷要津。其奈勞神不易。普曰。克家須是破家兒。恁么幹蠱也省力。既退。至晚。復召入詰之曰。汝將平昔次第發明處告我。楚山悉具以對。普曰。還我無字意來。曰這僧問處偏多事。趙老何曾涉所思。信口一言都吐露。翻成特地使人疑。普曰。如何是汝不疑處。曰青山綠水。燕語鶯啼。歷歷分明。更疑何事。普曰。未在。更道。曰頭頂虛空。腳踏實地。普召弟子鳴鐘集眾。取袈裟拂子以授楚山。
袾宏曰。所云以提起話頭之日為始事。一年不悟參
【現代漢語翻譯】 現代漢語譯本： 這沒有分別，沒有內外之分。要挺直脊樑，全盤截斷思緒，徹底推翻舊有觀念，將一切完全嚼碎，然後一一從自己的胸懷中流淌出來才可以。所說所行，可以作為後學的模範，也不辜負自己的靈性。你努力前進吧。三年後出關之日，我拄杖子再為你勘驗一番。韶於是作禮。
行實
師父法諱紹琦（Shaoshaoqi），楚山是他的字，姓雷，唐安人。九歲出家，最初跟隨玄極和尚，最後拜謁東普無際和尚（Dongpu Wuji Heshang）得法。正統六年（1441年），再次拜見東普。東普問：『你數年來住在何處？』答：『我所住之處廓然無定。』東普說：『你有什麼所得？』答：『本來就沒有失去，何來所得？』東普說：『莫不是學來的？』答：『一法不有，從何學來？』東普說：『你落入空無了嗎？』答：『我尚且不是我，誰落入誰的空無？』東普說：『究竟是怎麼回事？』答：『水淺石頭顯露，雨停雲彩消散。』東普說：『不要胡說。就算是佛祖來了也不允許，縱然你橫吞藏教，顯現百千神通，到這裡也是不允許的。』答：『和尚雖然把守要津，但奈何勞神費力。』東普說：『克家必須是敗家子，這樣才能輕鬆地匡正天下。』說完退下。到了晚上，又召他入內盤問說：『你將平昔次第發明之處告訴我。』楚山全部如實回答。東普說：『還我無字意來。』答：『這僧人問處偏多事，趙老（Zhao Lao）何曾涉所思。信口一言都吐露，翻成特地使人疑。』東普說：『如何是你沒有疑惑的地方？』答：『青山綠水，燕語鶯啼，歷歷分明，還疑惑什麼？』東普說：『還不到位，再說。』答：『頭頂虛空，腳踏實地。』東普召集弟子鳴鐘集眾，取袈裟拂子授予楚山。
袾宏（Zhuhong）說：『所說的是以提起話頭之日為開始，一年不悟參』
【English Translation】 English version: This is without distinction, without inner or outer. Straighten your spine. Completely sever all thoughts. Thoroughly overturn old concepts. Chew everything completely, and then let it flow out from your own heart. What you say and do can serve as a model for later learners, and will not betray your own spirit. Strive forward. On the day you leave the mountain after three years, I, with my staff, will examine you again.' Shao then bowed.
Deeds
The Master's dharma name was Shaoqi (Shaoshaoqi), Chushan was his style name, his surname was Lei, and he was from Tang'an. He left home at the age of nine, initially following the monk Xuanji, and finally visited the monk Dongpu Wuji (Dongpu Wuji Heshang) and obtained the Dharma. In the sixth year of the Zhengtong reign (1441 AD), he visited Dongpu again. Dongpu asked, 'Where have you been living these past few years?' He replied, 'The place where I live is vast and without fixed location.' Dongpu said, 'What have you gained?' He replied, 'Originally there was no loss, so what is there to gain?' Dongpu said, 'Could it be that you learned it?' He replied, 'Not a single dharma exists, so from where could I learn it?' Dongpu said, 'Have you fallen into emptiness?' He replied, 'I am not even myself, so who falls into whose emptiness?' Dongpu said, 'What is the ultimate matter?' He replied, 'The water is shallow and the rocks are exposed, the rain has cleared and the clouds have dispersed.' Dongpu said, 'Don't speak nonsense. Even if the Buddha came, it would not be allowed. Even if you swallowed the entire Tripitaka and manifested hundreds of thousands of supernatural powers, it would still not be allowed here.' He replied, 'Although the monk guards the vital pass, it is still a laborious task.' Dongpu said, 'To manage a family, one must be a prodigal son; only then can one rectify the world with ease.' After saying this, he withdrew. In the evening, he summoned him again and questioned him, saying, 'Tell me about the places where you have gradually enlightened.' Chushan answered truthfully in full detail. Dongpu said, 'Return to me the meaning of no-word.' He replied, 'This monk asks too many questions, Old Zhao (Zhao Lao) never involved himself in such thoughts. A casual word is completely revealed, turning into a deliberate cause for doubt.' Dongpu said, 'What is the place where you have no doubt?' He replied, 'Green mountains and clear waters, the warbling of swallows and the chirping of orioles, everything is distinct and clear, what is there to doubt?' Dongpu said, 'Not yet there, say more.' He replied, 'The top of my head touches the empty sky, and my feet stand on solid ground.' Dongpu summoned his disciples, rang the bell to gather the assembly, and took the kasaya and whisk and bestowed them upon Chushan.
Zhuhong (Zhuhong) said, 'What is said is that the day the topic is raised is the beginning of the matter, and if one does not awaken within a year, one should participate'
一年。乃至十年二十年三十年盡平生不移此志。直至大悟方名罷參。至哉言也。
性原明禪師
小參
靈隱入院至晚小參。欲識佛性義。當觀時節因緣。時節若至。其理自彰。是故達摩大師十萬里西來。不立文字。直指人心。見性成佛。謂之教外別傳。於是二祖求個安心法門。師云將心來與汝安。祖云覓心了不可得。師云與汝安心竟。冬瓜印子一印印定了也。然師資契會。千載難逢。山僧今夜小參。禪客問話。現前一眾。坐立儼然。豈不是時節因緣。時節因緣既爾。畢竟佛性義在什麼處。莫是在覓心了不可得處么。莫是在與汝安心竟處么。若道在覓心了不可得處。是埋沒二祖。若道與汝安心竟處。是辜負大師。到這裡不可容易。直須明自本心。見自本性。未明明取。未見見取。若也明見不了。緇素不分。一生只成得個顢頇佛性。儱侗真如。這般漢。臘月三十日到來。手忙腳亂。如個落湯螃蟹相似。無人替汝。光陰迅速。各自勉旃。復說偈曰。年登六十一春秋。只合投間待死休。不料業風吹到此。又同衲子結冤仇。
浴佛上堂。舉藥山儼禪師因遵布衲作殿主。浴佛次。山問汝祇浴得這個。還浴得那個么。遵云把將那個來。山休去。師云。者一個。那一個。一一從頭都浴過。藥山布衲謾商量。仔
【現代漢語翻譯】 現代漢語譯本 一年，乃至十年、二十年、三十年，用盡一生也不改變這個志向，直到大徹大悟才算完成。這話真是至理名言啊。
性原明禪師
小參
靈隱寺入院，到了晚上進行小參。想要了解佛性的意義，應當觀察時節因緣（時機和條件）。時節因緣如果到了，其中的道理自然會彰顯。因此，達摩大師（Bodhidharma）不遠萬里從西邊來到中國，不立文字，直指人心，見性成佛，這被稱為教外別傳。於是二祖慧可（Huike）向達摩大師求個安心的法門。達摩大師說：『把你的心拿來，我為你安心。』慧可說：『我尋找心，卻找不到。』達摩大師說：『我已經為你安心完畢了。』就像用冬瓜印子一樣，一印就印定了。然而師徒之間心意相通，真是千年難逢。山僧（和尚自謙之稱）今晚小參，禪客問話，現在在座的各位，坐著站著，都很莊嚴，這難道不是時節因緣嗎？時節因緣既然如此，那麼佛性的意義究竟在哪裡呢？莫非是在『尋找心，卻找不到』的地方嗎？莫非是在『我已經為你安心完畢了』的地方嗎？如果說在『尋找心，卻找不到』的地方，那就是埋沒了二祖慧可。如果說在『我已經為你安心完畢了』的地方，那就是辜負了達摩大師。到了這裡，不可輕易放過。必須明白自己的本心，見到自己的本性。沒有明白的，要努力明白；沒有見到的，要努力見到。如果明白了卻不透徹，就無法區分僧俗，一生只能成就一個糊里糊塗的佛性，懵懵懂懂的真如。這種人，到了臘月三十（指一年 শেষ দিন），就會手忙腳亂，像個落湯螃蟹一樣，沒有人能代替你。光陰迅速，各自努力吧。』 又說偈語：『年已六十一歲，只該找個地方等死罷了。不料被業風吹到這裡，又和各位衲子（僧人的意思）結下冤仇。』
浴佛上堂。舉藥山儼禪師（Yaoshan Weiyan）因為遵布衲擔任殿主，在浴佛的時候，藥山問他：『你只洗得了這個（指佛像），還能洗得了那個（指佛性）嗎？』遵布衲說：『把那個拿來。』藥山便不再說話。性原明禪師說：『這一個，那一個，都從頭到尾洗過。藥山和布衲在那裡互相商量，仔細……』
【English Translation】 English version For one year, even ten, twenty, or thirty years, one should not change this aspiration throughout one's life, until one achieves great enlightenment. These words are truly profound.
Zen Master Xingyuan Ming
Small Gathering
At Lingyin Temple, upon entering the temple, a small gathering was held in the evening. If you want to understand the meaning of Buddha-nature, you should observe the conditions and timing (Shijie Yin Yuan). If the conditions and timing arrive, the principle within will naturally manifest. Therefore, Great Master Bodhidharma (達摩大師) came from the West, tens of thousands of miles away, without establishing words, directly pointing to the human mind, seeing one's nature and becoming a Buddha. This is called a special transmission outside the teachings. Thereupon, the Second Patriarch Huike (二祖慧可) sought a method of peace of mind from Master Bodhidharma. Master Bodhidharma said, 'Bring your mind here, and I will pacify it for you.' Huike said, 'I seek my mind, but I cannot find it.' Master Bodhidharma said, 'I have already pacified your mind.' It's like using a winter melon stamp, once stamped, it's settled. However, the meeting of minds between master and disciple is a rare occurrence in a thousand years. This mountain monk (a humble term for a monk) is holding a small gathering tonight, with Zen practitioners asking questions. The present assembly, sitting and standing, is solemn. Is this not the right conditions and timing? Since the conditions and timing are such, where exactly is the meaning of Buddha-nature? Could it be in the place where 'seeking the mind, one cannot find it'? Could it be in the place where 'I have already pacified your mind'? If it is said to be in the place where 'seeking the mind, one cannot find it,' then that is burying the Second Patriarch Huike. If it is said to be in the place where 'I have already pacified your mind,' then that is failing Great Master Bodhidharma. Arriving at this point, one cannot easily let it go. One must understand one's own original mind and see one's own original nature. If one has not understood, one must strive to understand; if one has not seen, one must strive to see. If one understands but not thoroughly, one will not be able to distinguish between monks and laypeople, and one will only achieve a muddled Buddha-nature and a vague True Thusness in one's life. Such people, when the thirtieth day of the twelfth lunar month (referring to the last day of the year) arrives, will be flustered and helpless, like a crab that has fallen into hot water, with no one to replace them. Time passes quickly, so each of you should strive diligently.' He further spoke a verse: 'Having reached the age of sixty-one, I should have found a place to rest and await death. Unexpectedly, I was blown here by the winds of karma, and I have formed karmic ties with you monks.'
Bathing the Buddha, ascending the hall. He cited the case of Zen Master Yaoshan Weiyan (藥山儼禪師), where the monk Zun was in charge of the hall. During the bathing of the Buddha, Yaoshan asked him, 'You can only bathe this one (referring to the Buddha statue), can you also bathe that one (referring to Buddha-nature)?' The monk Zun said, 'Bring that one here.' Yaoshan then remained silent. Zen Master Xingyuan Ming said, 'This one, that one, all have been bathed from beginning to end. Yaoshan and the monk Zun were discussing there, carefully...'
細看來成話墮。成話墮。轉誵訛。拍禪床云。武林春已老。臺榭綠陰多。
佛誕上堂。舉世尊才生下。一手指天。一手指地。周行七步。目顧四方云。天上天下。唯吾獨尊。真成大人相不是小兒嬉。雲門云。我當時若見。一棒打死與狗子吃。貴圖天下太平。要作老胡種族。直須恁么始得。法昌云。好一棒。太遲生。未離兜率。腳根下便與一錐。豈到今日。雖然如是。大似賊過後張弓。將謂鬍鬚赤。更有赤鬚鬍。黃面老子故是末上賣俏。似乎旁若無人。雲門法昌雖則見義勇為。爭奈劍去久矣。爾方刻舟。以主杖畫一畫召眾云。還會么。一把柳絲收不得。和煙搭在玉欄桿。
碧峰和尚阇維。奠茶。五臺山拾得來。誠非凡種。關西子沒頭腦。卻是靈根。惟茲一味清茶。盪滌眾生熱惱。只如則川拋下茶籃。仰山撼動茶樹。畢竟明甚麼邊事。度盞云。踏翻生死海。靠倒涅槃城。
龍山次韻
龍山吾兄瘦無肉。度量汪汪幾千斛。看他小小現神通。彈指遍游諸佛國。枯禪久甘藜藿腸。節身不在餐楓香。頂𩕳一著超言義。二三四七空摶量。從古風顛稱普化。格外玄機未為蹉。等閑打出觔斗來。傳得師真能幾個。而今痛自韜其光。臥云深處開巖房。是非榮辱我何有。二時粥飯還如常。
乳虎已有食牛氣。
【現代漢語翻譯】 現代漢語譯本： 仔細看來，這些話語都墮落了。這些話語墮落了，變得越來越荒謬。拍著禪床說：『武林的春天已經老去，樓臺亭榭間綠蔭繁多。』
在佛誕日的上堂開示中，舉了世尊（釋迦牟尼佛）剛出生時，一手指天，一手指地，行走七步，環顧四方說：『天上天下，唯我獨尊。』這真是大丈夫的相貌，不是小孩子的遊戲。雲門（雲門文偃禪師）說：『我當時如果見到，一棒打死餵狗，爲了圖天下太平，要做老胡（指達摩祖師）的種族，必須這樣才行。』法昌（法昌禪師）說：『好一棒，可惜來得太遲了，還沒離開兜率天（彌勒菩薩的居所），就在腳跟下給他一錐，哪裡會到今天？』雖然這樣說，卻很像賊走後才張弓。還以為只有紅鬍鬚，還有紅色的鬍鬚。黃面老子（指佛）故意在最後賣弄風情，好像旁邊沒有人一樣。雲門和法昌雖然見義勇為，但無奈劍已經離手很久了，你們才來刻舟求劍。』用拄杖畫了一下，召集眾人說：『會了嗎？一把柳絲都收不住，和著煙霧搭在玉欄桿上。』
碧峰和尚（碧峰禪師）荼毗（火化）后，奠茶。五臺山（位於中國山西省）拾得（寒山拾得中的拾得）來，確實不是凡俗之輩。關西（指函谷關以西）的子弟沒有頭腦，卻是靈根深種。只有這一味清茶，盪滌眾生的熱惱。就像則川（則川禪師）拋下茶籃，仰山（仰山慧寂禪師）搖動茶樹，到底說明了什麼事？度盞說：『踏翻生死海，靠倒涅槃城。』
龍山次韻
龍山（地名，也可能指人）吾兄瘦得沒有肉，度量卻像汪洋大海一樣有幾千斛。看他小小地顯現神通，彈指間就能遍游諸佛國土。長久地甘於枯禪，以野菜充飢，節制自身不在於吃楓香。頭頂的一著超越了言語文字的意義，二三四七（指禪宗公案）空自揣測。從古以來瘋癲的人被稱為普化（普化禪師），他那獨特的玄機沒有錯過。隨便打出觔斗來，能真正傳得師父真傳的有幾個人？現在痛下決心韜光養晦，在臥云深處開闢巖房。是非榮辱與我有什麼關係？每天早晚的粥飯還像往常一樣。
乳虎已經有了吃牛的氣概。
【English Translation】 English version: Looking closely, these words have fallen. These words have fallen, becoming increasingly absurd. He patted the Zen bed and said, 'The spring of Wulin is old, and the pavilions are full of green shade.'
In the Dharma talk on Buddha's Birthday, he cited the example of the World Honored One (Sakyamuni Buddha) at birth, pointing one finger to the sky and one finger to the earth, walking seven steps, and looking around, saying, 'Above and below the heavens, I alone am the Honored One.' This is truly the appearance of a great man, not a child's play. Yunmen (Zen Master Yunmen Wenyan) said, 'If I had seen him at that time, I would have beaten him to death and fed him to the dogs, in order to achieve peace in the world and to become a descendant of the old barbarian (referring to Bodhidharma). It must be done this way.' Fachang (Zen Master Fachang) said, 'A good blow, but it came too late. Before he left Tushita Heaven (the abode of Maitreya Bodhisattva), I would have given him an awl under his heel. How could it have come to this day?' Although he said so, it was like drawing a bow after the thief had left. He thought there were only red beards, but there were even redder beards. The yellow-faced old man (referring to the Buddha) deliberately showed off at the end, as if there was no one else around. Although Yunmen and Fachang were courageous in doing what was right, the sword had been out of its sheath for a long time, and you are only now carving a boat to find the sword.' He drew a line with his staff and summoned the crowd, saying, 'Do you understand? A handful of willow branches cannot be held, and they are draped over the jade railing with the smoke.'
After the cremation of Zen Master Bifeng (Zen Master Bifeng), tea was offered. Shide (from Hanshan and Shide) from Mount Wutai (located in Shanxi Province, China) came, and he was indeed no ordinary person. The children of Guanxi (west of Hangu Pass) are brainless, but their spiritual roots are deep. Only this pure tea can wash away the heat and vexation of all beings. Just like Zechuan (Zen Master Zechuan) throwing down the tea basket and Yangshan (Zen Master Yangshan Huiji) shaking the tea tree, what exactly does it explain? Duzhan said, 'Overturn the sea of birth and death, lean against the city of Nirvana.'
Rhyming with Longshan
My brother Longshan (place name, or possibly a person) is so thin that he has no flesh, but his measure is like a vast ocean, with thousands of hu (a unit of volume). See how he subtly manifests supernatural powers, and can travel to the Buddha lands with a snap of his fingers. He has long been content with dry Zen and eating wild vegetables, and his self-discipline does not depend on eating maple incense. The one move on the top of his head transcends the meaning of words and letters, and the two, three, four, seven (referring to Zen koans) are just empty speculations. Since ancient times, madmen have been called Puhua (Zen Master Puhua), and his unique mystery has not been missed. He casually performs somersaults, and how many people can truly inherit the true teachings of the master? Now he is determined to hide his light and cultivate in the deep clouds, opening a rock room. What do I have to do with right and wrong, honor and disgrace? The morning and evening porridge and rice are still the same as usual.
The young tiger already has the spirit to eat cattle.
況是親從道場至。入門未辨主與賓。輒問西來祖師意。水之冰也藍之青。當陽哮吼人皆驚。豁開自己神通藏。剖破微塵出大經。永嘉作歌唯證道。凡聖兩途俱凈掃。曹溪一宿歸去來。珊瑚枝上日皓皓。
凈慈次韻
十里平湖一鏡開。六橋險峻滑如苔。直饒不滯程途者。到此依然吃跌回。
行實
師諱慧明。字性原。別號幻隱。生於元。父項。母陳氏。七歲發疽。忽失所在。求得之。則曰四童子舁我至此。識者知師為天神所祐矣。未幾出家。后謁竺元道公于仙居紫籜山。又謁徑山元叟端公。端問東嶺來。西嶺來。師指草鞋曰。此是三文錢買得。端曰。未在。更道。師曰。某甲只如此。和尚作么生。端云。念汝遠來。放汝三十棒。師乃悟其旨。久之。遂罄底蘊。曰才涉思惟。皆為剩法。洪武十九年示寂。壽六十九。夏五十八。
雪庭 禪師
請益
僧問雲門。不起一念還有過也無。門雲鬚彌山。幸遇此僧。當機不薦。蹉過雲門。直至於今攔街塞巷無存放處。此僧若也下得一語。道某甲這裡安放不得。且請和尚掇過一邊。非唯自己千古之下作個自在快活閑人。抑且拶得雲門忙手忙腳。撒了收不得。收了撒不得。豈不丈夫。然雖幻寄與么。也是勞神不少。且道還有安放處也無。自
【現代漢語翻譯】 現代漢語譯本：更何況是親自從道場而來，入門之後還沒分辨清誰是主人誰是客人，就冒昧地問西來的祖師的意旨是什麼。就像水變成了冰，藍草可以提取青色染料一樣，（祖師的意旨）是顯而易見的。當陽獅子吼，讓所有人都感到震驚，豁然打開自己本有的神通寶藏，剖開微塵而顯現出偉大的佛經。永嘉玄覺禪師作歌只是爲了證道，凡夫和聖人的界限都被清掃乾淨。在曹溪（寶林寺）住了一夜就回來了，珊瑚枝上的太陽光芒萬丈。
凈慈寺次韻
十里西湖像一面鏡子一樣展開，六座橋樑險峻濕滑，長滿青苔。即使是不受旅途羈絆的人，到這裡仍然會失足跌倒。
行實
禪師法諱慧明（Huì Míng），字性原（Xìng Yuán），別號幻隱（Huàn Yǐn）。生於元朝（Yuán）（1271年-1368年）。父親是項（Xiàng），母親是陳氏（Chén Shì）。七歲時得了惡瘡，忽然不見了。找到他后，他說有四個童子抬著他到這裡。有見識的人知道禪師是受到天神保佑。不久之後就出家了。後來在仙居（Xiānjū）紫籜（Zǐ Tuò）山拜見竺元道公（Zhú Yuán Dào Gōng），又拜見徑山（Jìng Shān）元叟端公（Yuán Sǒu Duān Gōng）。端公問：『從東嶺（Dōng Lǐng）來？還是從西嶺（Xī Lǐng）來？』禪師指著草鞋說：『這是用三文錢買來的。』端公說：『還沒說到點子上，再說！』禪師說：『我只能這樣說，和尚您怎麼說？』端公說：『念你遠道而來，放你三十棒。』禪師於是領悟了他的旨意，過了很久，就徹底領悟了其中的奧妙，說：『只要稍微動用思慮，都是多餘的法。』洪武（Hóngwǔ）十九年（1386年）圓寂，享年六十九歲，僧臘五十八年。
雪庭禪師
請益
有僧人問雲門文偃禪師（Yúnmén Wényǎn）：『不起一個念頭，還有過失嗎？』雲門（Yúnmén）禪師回答說：『須彌山（Xūmí Shān）。』 幸好遇到了這位僧人，當時沒有領會，錯過了雲門（Yúnmén）禪師的教誨，直到如今，在大街小巷裡都沒有安身之處。如果這位僧人當時能說出一句話，說：『我這裡安放不下。』請和尚您挪到一邊去。』不僅自己能在千百年之後做一個自在快活的閑人，而且還能逼得雲門（Yúnmén）禪師手忙腳亂，放也放不下，收也收不回，豈不是大丈夫？雖然是幻化寄託之詞，也耗費了不少精神。那麼，還有安放之處嗎？自己回答。
【English Translation】 English version: Moreover, he came personally from the monastery. Entering the gate, he couldn't distinguish host from guest, and presumptuously asked about the meaning of the Western Patriarch. It's like water turning into ice, or indigo yielding blue dye—it's obvious. The lion's roar at Dangyang (Dāngyáng) startled everyone, suddenly opening up one's own inherent treasure of supernatural powers, splitting open a tiny dust mote to reveal the great sutra. Yongjia (Yǒngjiā) composed a song solely to attest to the Dao, sweeping away the distinctions between ordinary and holy. He stayed overnight at Caoxi (Cáoxī) (Bao Lin Temple), then returned, the sun shining brightly on the coral branches.
Rhyming with Jingci (Jìngcí) Temple
Ten miles of West Lake unfold like a mirror, the six bridges are steep and slippery with moss. Even those who are not hindered by the journey will still stumble and fall here.
Deeds
The master's taboo name was Huiming (Huìmíng), his courtesy name was Xingyuan (Xìngyuán), and his alias was Huanyin (Huànyǐn). He was born in the Yuan Dynasty (Yuán) (1271-1368). His father was Xiang (Xiàng), and his mother was Madam Chen (Chén Shì). At the age of seven, he developed a carbuncle and suddenly disappeared. When he was found, he said that four children had carried him to that place. Those with discernment knew that the master was blessed by the gods. Not long after, he left home. Later, he visited Master Zhu Yuandao (Zhú Yuándào) at Zisuo (Zǐ Suò) Mountain in Xianju (Xiānjū), and also visited Master Yuansou Duan (Yuánsǒu Duān) of Jingshan (Jìngshān). Duan asked, 'Did you come from East Ridge (Dōng Lǐng) or West Ridge (Xī Lǐng)?' The master pointed to his straw sandals and said, 'These were bought for three coins.' Duan said, 'Not yet on the mark, say more!' The master said, 'I can only say this much, what does the monk say?' Duan said, 'Considering you came from afar, I'll give you thirty blows.' The master then understood his meaning. After a long time, he completely exhausted his understanding, saying, 'As soon as thought is involved, it is all superfluous dharma.' He passed away in the 19th year of Hongwu (Hóngwǔ) (1386), at the age of sixty-nine, with fifty-eight years as a monk.
Zen Master Xueting (Xuětíng)
Seeking Instruction
A monk asked Zen Master Yunmen Wenyan (Yúnmén Wényǎn), 'Is there fault in not arising a single thought?' Yunmen (Yúnmén) replied, 'Mount Sumeru (Xūmí Shān).' Fortunately, he met this monk, but he didn't understand at the time, missing Yunmen's (Yúnmén) teaching. Until now, there is no place to settle down in the streets and alleys. If this monk could have said a word at that time, saying, 'There is no place for me here. Please, monk, move it aside.' Not only could he be a free and happy idler for thousands of years to come, but he could also force Yunmen (Yúnmén) into a flurry of activity, unable to let go and unable to take back, wouldn't that be a great man? Although it is a metaphorical expression, it also takes a lot of effort. So, is there still a place to settle down? Answer yourself.
代云。看取雲門道底。古潭清典座等。各為曠大劫來一段真光。埋沒于業識茫茫。念起念滅。黑闇深坑。欲求提挈。且此事如人凌萬仞懸崖。須要親能撒手始得。又不見道。不是一番寒徹骨。爭得梅花噴鼻香。其或不然。又勞幻寄將冰清玉潤白藕池中。拖泥帶水。栽個業種子去也。履今向去。但只時中一貧如洗。赤灑灑看個父母未生以前邢個是我本來面目。吽。及盡今時一念。從始至終。務要歷然討個分曉。不可向輕安省力處純熟現前以當消遣時光。決定向這父母未生已前邢個是我本來面目話頭上。不管得力不得力。昏散不昏散。密密提撕去。看他疑情頓發。如烈𦦨光中忽擲莖茅片雪。欲覓來去之蹤了不可得。正當恁么時。設起一念覺照之心亦復如是。那時摸著娘生鼻孔。始信雲門道不起一念須彌山。磕破虛空腦蓋。筑折混沌眉毛。爭怪得幻寄道某甲這裡無安放處。珍重勉之。
拈古
溈山靈祐禪師侍立百丈次。丈問誰。師云某甲。丈云。汝撥爐中有火否。師撥之曰無火。丈躬起深撥。得少火。舉以示之曰。汝道無。這個聻。師由是發悟禮謝。陳其所解。
師拈云。家貧家富。父子方知。花落花開。春風不顧。應時應節則是。未免傍觀者哂。呵呵。老不歇心。少不努力。
行實
師自
【現代漢語翻譯】 現代漢語譯本 代云（指代說法）。看取雲門（雲門文偃禪師，唐末五代時期的禪宗大師）道底（所說的究竟是什麼）。古潭清典座（寺院中負責管理事務的僧人）等。各自爲了曠大劫（極長的時間）以來的一段真光（本性光明），埋沒于業識（由行為產生的意識）茫茫。念起念滅（念頭的生起和滅去），如黑闇深坑（比喻迷惑）。欲求提挈（想要解脫）。且此事如人凌萬仞懸崖（這件事就像人身處萬丈懸崖），須要親能撒手始得（必須自己能夠放手才能成功）。又不見道（又有人說），『不是一番寒徹骨，爭得梅花噴鼻香（不經歷一番徹底的寒冷，怎能得到梅花撲鼻的香味）』。其或不然（如果不是這樣），又勞幻寄（幻寄禪師，宋代禪師）將冰清玉潤白藕池中（比喻清凈的境界），拖泥帶水（比喻不清凈），栽個業種子去也（種下業力的種子）。履今向去（從現在開始），但只時中一貧如洗（時時刻刻保持一無所有的狀態），赤灑灑看個父母未生以前邢個是我本來面目（坦然地去看父母未生之前那個我是什麼）。吽（佛教咒語）。及盡今時一念（直到現在這一念），從始至終（從開始到結束），務要歷然討個分曉（務必要清楚明白）。不可向輕安省力處純熟現前以當消遣時光（不可在輕鬆安逸的地方熟練地顯現來消磨時光）。決定向這父母未生已前邢個是我本來面目話頭上（一定要在這父母未生之前那個我是什麼的話頭上），不管得力不得力（不管能否得力），昏散不昏散（昏沉還是不昏沉），密密提撕去（仔細地去參究）。看他疑情頓發（看他疑情突然爆發），如烈𦦨光中忽擲莖茅片雪（就像在強烈的陽光中突然扔進一根茅草或一片雪花），欲覓來去之蹤了不可得（想要尋找來去的軌跡完全不可能）。正當恁么時（正在這個時候），設起一念覺照之心亦復如是（即使生起一念覺照之心也是如此）。那時摸著娘生鼻孔（那時才能摸到自己本來的面目），始信雲門道不起一念須彌山（才相信雲門所說的不起一念如須彌山），磕破虛空腦蓋（打破虛空的頭蓋），筑折混沌眉毛（折斷混沌的眉毛）。爭怪得幻寄道某甲這裡無安放處（怎麼能怪幻寄說我這裡沒有安放的地方）。珍重勉之（好好努力）。
拈古
溈山靈祐禪師（溈山靈祐，唐代禪師）侍立百丈次（侍立在百丈懷海禪師，唐代禪師身邊）。丈問誰（百丈問是誰）。師云某甲（靈祐回答說是某甲）。丈云（百丈說），汝撥爐中有火否（你撥弄爐子看看裡面有火嗎）。師撥之曰無火（靈祐撥弄后說沒有火）。丈躬起深撥（百丈親自起身深入撥弄），得少火（得到一點火）。舉以示之曰（舉起來給他看說），汝道無（你說沒有），這個聻（這是什麼）。師由是發悟禮謝（靈祐因此開悟，禮拜感謝），陳其所解（陳述他所理解的）。
師拈云（我評論說）。家貧家富（家庭貧窮還是富有），父子方知（只有父子才知道）。花落花開（花開花落），春風不顧（春風不會在意）。應時應節則是（順應時節變化就好）。未免傍觀者哂（難免被旁觀者嘲笑）。呵呵（笑聲）。老不歇心（老了也不停止用心），少不努力（年輕時不努力）。
行實
師自
【English Translation】 English version Speaking on behalf of (representing a way of speaking). See what Yunmen (Zen Master Yunmen Wenyan, a Zen master in the late Tang and Five Dynasties period) is ultimately saying. The venerable Qing, the superintendent of the kitchen at Gutan Monastery, and others, each for a segment of true light (the light of inherent nature) from vast kalpas (extremely long periods of time), buried in the vastness of karmic consciousness (consciousness arising from actions). Thoughts arise and cease (the arising and ceasing of thoughts), like a deep pit of darkness (a metaphor for delusion). Desiring to lift oneself out (wanting to be liberated). Moreover, this matter is like a person standing on a cliff ten thousand fathoms high (this matter is like a person on a cliff of ten thousand fathoms), one must be able to let go oneself to succeed (one must be able to let go oneself to succeed). Furthermore, haven't you heard it said, 'It is not through a bone-chilling cold, that the plum blossom gains its penetrating fragrance (without experiencing a thorough cold, how can one obtain the plum blossom's penetrating fragrance)?' If it is not so (if it is not like this), then it troubles Huanji (Zen Master Huanji, a Zen master of the Song Dynasty) to take from the clear and jade-like white lotus pond (a metaphor for a pure state), dragging mud and water (a metaphor for impurity), and planting a seed of karma (planting a seed of karmic force). From now on (from this moment forward), simply be utterly destitute at all times (maintain a state of having nothing at all times), and nakedly see what was my original face before my parents were born. Hum (a Buddhist mantra). And until this very moment (until this very thought), from beginning to end (from start to finish), you must clearly understand (you must clearly understand). Do not become skilled in ease and comfort, using it to pass the time (do not become skilled in ease and comfort, using it to pass the time). You must focus on the question of what was my original face before my parents were born (you must focus on the question of what was my original face before my parents were born), regardless of whether you are successful or not (regardless of whether you are successful or not), whether you are drowsy or not (whether you are drowsy or not), and diligently contemplate it (and diligently contemplate it). See if the doubt suddenly arises (see if the doubt suddenly arises), like throwing a straw or a snowflake into the light of a fierce fire (like throwing a straw or a snowflake into the light of a fierce fire), wanting to find its trace of coming and going is completely impossible (wanting to find its trace of coming and going is completely impossible). Just at that moment (just at that moment), even if you raise a thought of awareness, it is also like that (even if you raise a thought of awareness, it is also like that). At that time, you will touch your innate nostrils (at that time, you will touch your innate nostrils), and then you will believe that Yunmen said that not raising a single thought is like Mount Sumeru (and then you will believe that Yunmen said that not raising a single thought is like Mount Sumeru), shattering the skull of emptiness (shattering the skull of emptiness), and breaking the eyebrows of chaos (breaking the eyebrows of chaos). How can you blame Huanji for saying that there is no place to put you here (how can you blame Huanji for saying that there is no place to put you here)? Cherish this and encourage yourself (cherish this and encourage yourself).
Commenting on the Ancient
Zen Master Lingyou of Mount Weishan (Weishan Lingyou, a Zen master of the Tang Dynasty) was standing beside Baizhang (Baizhang Huaihai, a Zen master of the Tang Dynasty). Baizhang asked, 'Who is it?' (Baizhang asked, 'Who is it?'). Lingyou replied, 'It is I' (Lingyou replied, 'It is I'). Baizhang said (Baizhang said), 'Do you stir the stove to see if there is fire?' (Do you stir the stove to see if there is fire?'). Lingyou stirred it and said there was no fire (Lingyou stirred it and said there was no fire). Baizhang personally got up and stirred deeply (Baizhang personally got up and stirred deeply), and found a little fire (and found a little fire). He held it up to show him and said (He held it up to show him and said), 'You said there was none (You said there was none), what is this?' (what is this?'). Lingyou then became enlightened and bowed in gratitude (Lingyou then became enlightened and bowed in gratitude), and explained what he had understood (and explained what he had understood).
I comment (I comment). Whether a family is poor or rich (Whether a family is poor or rich), only the father and son know (only the father and son know). Flowers fall and flowers bloom (Flowers fall and flowers bloom), the spring breeze does not care (the spring breeze does not care). It is best to respond to the seasons (It is best to respond to the seasons). It is inevitable that onlookers will laugh (It is inevitable that onlookers will laugh). Ha ha (laughter). The old do not rest their minds (The old do not rest their minds), the young do not slacken their efforts (the young do not slacken their efforts).
Conduct and Reality
The master himself
謂吾生幻寄浙省仁和。桂姓。父諱徴。母徐氏。兄弟三人。吾最後。以景泰丙子年生。毀齒喪父。患痘風。雙目短視羞明。抱疾弗瘳。夢中感金神教使出家。母兄不允。姑隨善友逐邪師茍延歲月。至年十五。雖克勤晝夜體究孜孜。唯益邪解。成化癸巳間。聞四川休休翁寓郡城仙林寺。以禮參請。一見契合。始得出家。受持無字公案。十七剃染。隨侍黃梅。心切太過滯沉寂之境。座元勉以看教。因閱楞嚴。於一毛端現寶王剎有疑。成化乙巳。寓常州江陰乾明寺。忽睹萬佛國金碧崢嶸于眉宇間。會得毛端現剎之句。始知幻寄兩間。如夢如旅。又明年。因詠黃鸝。忽逢作者云。此句法未得意在言外之趣。由此茅塞泮然。信口道云。多情自信惜春光。飛入園林錦繡鄉。記得小窗驚我夢。滿庭紅杏帶斜陽。遂和永明山居律詩。弘治戊申除夕。忽聞鐘聲。數年行履處於此活脫。信口道。圓響心非聞。大千同一照。抹過上頭關。更不存玄妙。乙卯。休休翁應湖南凈寺請。予復依附。日逐詢究。乃蒙印可。夫幻即寄之蹤。寄乃幻之跡。幻起寄亡。全寄是幻。幻逐寄生。全幻是寄。翳目生華。山河大地。華翳不生。空真實際。幻之寄之。誠哉兒戲。
古音琴禪師
開示
縱遇開示。一時難悟。要假話頭。逼開心慧。工
【現代漢語翻譯】 現代漢語譯本： 我（指作者）覺得我的人生就像是虛幻地寄居在浙江省仁和縣。我姓桂。父親名諱是徴。母親是徐氏。兄弟三人，我是最小的。在明朝景泰七年(1456年)出生。幼年喪父。患有痘癥和風疾，雙眼視力不好，畏懼陽光，長期生病無法痊癒。夢中感應到金神教我出家，母親和哥哥不同意。於是我跟隨一些不好的朋友和邪師，茍且度日。到了十五歲，雖然勤奮地日夜研究，但卻增加了對邪說的理解。明朝成化九年(1473年)左右，聽說四川的休休翁住在郡城的仙林寺，我以禮節去拜訪請教，一見如故，才得以出家。我受持『無字公案』。十七歲剃度，跟隨在黃梅。因為過於追求，沉溺於寂靜的境界。座元勸我看經書，於是我閱讀《楞嚴經》，對於『一毛端現寶王剎』（一個毛孔中顯現無數的佛國）感到疑惑。明朝成化二十一年(1485年)，我住在常州江陰的乾明寺，忽然看到萬佛國金碧輝煌的景象出現在眉宇之間，領會了『毛端現剎』的含義，才知道人生如夢如旅。又過了一年，因為吟詠黃鸝，忽然領悟到作者所說的『此句法未得意在言外之趣』（詩句的妙處在於言外之意）。由此茅塞頓開，隨口說道：『多情自信惜春光，飛入園林錦繡鄉。記得小窗驚我夢，滿庭紅杏帶斜陽。』於是我寫了和永明山居的律詩。明朝弘治元年(1488年)除夕，忽然聽到鐘聲，數年來修行體會都在此刻變得清晰。隨口說道：『圓響心非聞，大千同一照。抹過上頭關，更不存玄妙。』明朝弘治十六年(1503年)，休休翁應湖南凈寺的邀請，我又跟隨他，每天請教，於是得到了他的認可。所謂『幻即寄之蹤，寄乃幻之跡。幻起寄亡，全寄是幻。幻逐寄生，全幻是寄。翳目生華，山河大地。華翳不生，空真實際。幻之寄之，誠哉兒戲。』（虛幻就是寄託的軌跡，寄託就是虛幻的痕跡。虛幻產生時，寄託就消失，全部的寄託都是虛幻。虛幻隨著寄託而生，全部的虛幻都是寄託。就像眼睛有病時會看到虛幻的景象，山河大地都是虛幻的。當虛幻的景象不再產生時，空才是真實的。虛幻和寄託，真是像小孩子玩遊戲一樣。）
古音琴禪師
開示
即使遇到開示，一時也很難領悟。需要藉助話頭，逼出內心的智慧。努力！
【English Translation】 English version: I (referring to the author) feel that my life is like a phantom residing in Renhe County, Zhejiang Province. My surname is Gui. My father's name was Zheng. My mother was from the Xu family. I have three brothers, and I am the youngest. I was born in the seventh year of the Jingtai reign (1456) of the Ming Dynasty. I lost my father in my childhood. I suffered from smallpox and wind disease, and my eyesight was poor, fearing the sun. I was chronically ill and could not recover. In a dream, I felt the golden deity teaching me to become a monk, but my mother and brothers did not agree. So I followed some bad friends and heretical teachers, eking out a living. By the age of fifteen, although I diligently studied day and night, it only increased my understanding of heresy. Around the ninth year of the Chenghua reign (1473) of the Ming Dynasty, I heard that Old Man Xiuxiu from Sichuan was residing in Xianlin Temple in the county seat. I visited and asked for instruction with courtesy, and we hit it off at first sight, and I was able to become a monk. I received and upheld the 'Wu Zi Gong An' (wordless koan). I was tonsured at the age of seventeen and followed Huangmei. Because I pursued it too much, I was immersed in a state of stillness. The abbot advised me to read the scriptures, so I read the Surangama Sutra, and I had doubts about 'a treasure king's land appearing in a single pore' (innumerable Buddha lands appearing in a single pore). In the twenty-first year of the Chenghua reign (1485) of the Ming Dynasty, I lived in Qianming Temple in Jiangyin, Changzhou. Suddenly, I saw the magnificent golden scenery of the Ten Thousand Buddhas Land appearing between my eyebrows, and I understood the meaning of 'a land appearing in a single pore', and I realized that life is like a dream and a journey. A year later, because I chanted about the oriole, I suddenly realized what the author said, 'The beauty of this sentence lies in the meaning beyond the words'. From this, I was enlightened, and I said casually: 'Affectionately and confidently cherishing the spring light, flying into the gardens and brocade villages. I remember the small window startled my dream, the courtyard full of red apricots with the setting sun.' So I wrote a poem in response to Yongming's mountain residence. On New Year's Eve of the first year of the Hongzhi reign (1488) of the Ming Dynasty, I suddenly heard the sound of the bell, and the experience of several years of practice became clear at this moment. I said casually: 'The round sound is not heard by the mind, the great thousand is illuminated as one. Wipe away the barrier above, and there is no more mystery.' In the sixteenth year of the Hongzhi reign (1503) of the Ming Dynasty, Old Man Xiuxiu responded to the invitation of Jing Temple in Hunan, and I followed him again, asking for instruction every day, and then I was approved by him. The so-called 'illusion is the trace of dependence, and dependence is the trace of illusion. When illusion arises, dependence disappears, and all dependence is illusion. Illusion arises with dependence, and all illusion is dependence. Like when the eyes are sick, one sees illusory scenes, and the mountains and rivers are illusory. When illusory scenes no longer arise, emptiness is the true reality. Illusion and dependence are truly like children playing games.'
Chan Master Guyinqin
Instruction
Even if you encounter instruction, it is difficult to understand it all at once. You need to use the topic to force out the wisdom of your heart. Work hard!
夫日久。日磨千煉。如雞抱卵。暖氣久蒸。忽然一日時節到來。或遇因緣觸發。心目方得開悟。古云。是花各有開時節。春蘭秋菊不同途。凡作工夫。當離喧鬧。截斷眾緣。屏息雜念。單提本參話頭。至於行住坐臥。苦樂逆順。一切時中。不得忘失。念茲在茲。專心正意。切切思思。唸唸自究。返觀自己這個能追能問底是個什麼人。若能如是下疑。疑來疑去。疑到水窮山盡處。樹倒藤枯處擬議不到處。心忘境絕處。忽然疑團迸散。心花朗發。大悟現前。頓見自己本來佛性。一段風光非從外得。若得真有此見處。更要求覓高見宗匠抉擇邪正。不可以此便休。如此才名入門。才名得地。
坐中所見善惡。皆由坐時不起觀察。不正思惟。但只瞑目靜坐。心不精采。意順境流。半夢半醒。或貪著靜境為樂。致見種種境界。夫正因做工夫者。當睡便睡。一覺一醒。便起抖擻精神。挪挲眼目。咬住牙根。捏緊拳頭。直看話頭落在何處。切莫隨昏隨沈。絲毫外境不可採著。
唸佛警䇿
一句阿彌陀佛。宗門頭則公案。譬如騎馬拄杖。把穩生涯一段。不拘四眾人等。持之悉有應驗。行住坐臥之中。一句彌陀莫斷。須信因深果深。直教不念自念。若能唸唸不空。管取念成一片。當念認得念人。彌陀與我同現。便入唸佛
【現代漢語翻譯】 現代漢語譯本 長久以來，日積月累，就像雞孵蛋一樣，用溫暖的氣息長時間地燻蒸，忽然有一天時機到來，或者遇到因緣的觸發，心和眼才能得以開悟。古人說，『各種花有各自開放的時節，春蘭和秋菊走的不是同一條路。』凡是做功夫，應當遠離喧鬧，截斷各種外緣，屏除雜念，單單提起所參的話頭。至於行走、站立、坐臥，無論是苦是樂，是順境還是逆境，在一切時候，都不能忘記這個話頭。念念不忘，專心致志，懇切地思索，唸唸不休地自我追究，反觀自己這個能追問、能提問的到底是個什麼人。如果能夠像這樣下功夫去懷疑，越懷疑越深入，懷疑到山窮水盡的地方，樹倒藤枯的地方，意料不到的地方，心無所繫、境界泯滅的地方，忽然疑團破裂消散，心花明朗綻放，徹底的覺悟顯現在眼前，頓時見到自己本來的佛性，這番景象不是從外在得來的。如果真的有了這樣的見地，更要求教於具有高超見解的宗師，辨別邪正，不可以就此停止。這樣才算剛剛入門，才算真正找到了門徑。
打坐時所見到的善惡，都是由於打坐時不起觀照，不正思惟。只是閉著眼睛睡覺，心不精明，意志順著外境流轉，半睡半醒，或者貪戀靜謐的境界以為快樂，導致見到種種幻境。真正做功夫的人，該睡覺的時候就睡覺，一覺醒來，就起身抖擻精神，揉搓眼目，咬緊牙根，捏緊拳頭，直接看話頭落在哪裡。千萬不要隨著昏沉而沉睡，絲毫的外境都不可沾染。
唸佛警策
一句『阿彌陀佛』（Amitabha，梵語，意為無量光或無量壽），是宗門中的一個重要公案（Koan，禪宗用語，指難以理解的問題，用以啓發智慧）。譬如騎馬拄著枴杖，把穩人生的道路。無論是哪種人，持念它都會有應驗。在行走、站立、坐臥之中，一句『彌陀』（Amitabha的簡稱）都不要間斷。必須相信因深果深，直到不用刻意去念，也能自然而然地念出來。如果能夠唸唸不空，一定能念成一片。當唸佛的時候，認得這個能唸佛的人，『彌陀』（Amitabha）與我同時顯現。這樣就進入了唸佛
【English Translation】 English version For a long time, through persistent effort, like a hen incubating eggs, warming them with her breath for a long period, suddenly one day when the time is right, or when triggered by the right conditions, the mind and eyes are able to awaken. As the ancients said, 'Each flower has its own time to bloom; spring orchids and autumn chrysanthemums do not follow the same path.' In all endeavors, one should stay away from noise and commotion, cut off all external distractions, eliminate miscellaneous thoughts, and single-mindedly focus on the topic of contemplation (Hua Tou). Whether walking, standing, sitting, or lying down, whether in joy or sorrow, in favorable or adverse circumstances, at all times, one must not forget this topic. Be mindful of it constantly, concentrate the mind, earnestly contemplate, and continuously investigate oneself, reflecting on what kind of person is this one who can pursue and question. If one can doubt in this way, doubting more and more deeply, doubting to the point where the mountains and rivers are exhausted, where the trees have fallen and the vines have withered, where one cannot conceive, where the mind forgets the environment and the environment disappears, suddenly the ball of doubt bursts and scatters, the flower of the mind blooms brightly, and complete enlightenment appears before one's eyes, instantly seeing one's original Buddha-nature. This scenery is not obtained from the outside. If one truly has this insight, one should seek guidance from a master with profound views to discern right from wrong, and not stop there. Only then can one be said to have just entered the gate, only then can one be said to have truly found the path.
The good and evil seen in meditation are all due to not observing and not thinking correctly during meditation. One simply closes one's eyes and sleeps, the mind is not alert, the will flows with the external environment, half-asleep and half-awake, or one greedily clings to the quiet state as pleasure, leading to seeing all kinds of illusions. A true practitioner should sleep when it is time to sleep, and when one wakes up, one should get up and shake off the drowsiness, rub one's eyes, clench one's teeth, clench one's fists, and directly see where the topic of contemplation (Hua Tou) falls. Do not follow the drowsiness and sink into sleep, and do not cling to any external environment.
Admonition on Mindfulness of Buddha
The phrase 'Amitabha' (阿彌陀佛, Amitabha, Sanskrit for 'Infinite Light' or 'Infinite Life') is an important Koan (公案, a paradoxical anecdote or riddle used in Zen Buddhism to demonstrate the inadequacy of logical reasoning and to provoke enlightenment) in the Zen school. It is like riding a horse with a cane, securing the path of life. Whether one is a member of the four assemblies (四眾, referring to the monastic and lay communities), holding onto it will bring results. Whether walking, standing, sitting, or lying down, do not interrupt the phrase 'Amitabha' (彌陀, short for Amitabha). One must believe that deep causes lead to deep effects, until one recites it naturally without effort. If one can be mindful in every moment, one will surely achieve a state of oneness. When one is mindful of the Buddha, recognize the one who is mindful, and 'Amitabha' (彌陀) and I will appear simultaneously. Thus, one enters into the practice of mindfulness of the Buddha.
三昧。親證極樂內院。蓮胎標的姓名。極功之者自見。親見彌陀授記。便同菩薩作伴。自此出離娑婆。一路了無憂患。直至無上菩提。永劫隨心散誕。依得此道歸來。決定成佛不欠。
開示
夫真參實悟者。非在念得一句佛熟而致。非在持一萬法無字公案日久自然而致。非在長坐不臥苦礙睡魔而致。何故。在人正念正氣而感致也。大抵要具觀察慧力。唸唸自疑自攻。直至攻化日久。塵勞屏息。凈體現前。忽然隨機激發。大悟本來。通身是佛。更不許你分心分性。自然得個安樂田地。如若一法不明。亦用辯明。一理不通。亦用參通。無惡不去。無善不修。無功不完。無理不辯。方成聖道。假使悟明本體之後。便休歇去。不能通達化門文物者。古人謂之墮在百尺竿頭。落於二乘小果。終不能至一切智海。故大覺云。懸崖撒手。自肯承當。絕後再蘇。欺君不得。豈虛言哉。
又
未審作工夫從甚處起。甚處得半。甚處了畢。有此喻者。我方信之。晃兄曰。正如此問。方可與汝說之。大抵人之佛性各各皆有。只因無佛智慧破除煩惱。所以不得機緣相合。見在情塵所縛。譬如世間造酒。雖有米水。大用面力多。若無曲力攻化。終不成酒。人之佛性喻米。福緣喻水。然雖有性有福有緣。若無大智大慧內攻
【現代漢語翻譯】 現代漢語譯本 三昧（Samadhi，一種精神集中狀態）。親身證悟極樂世界的內院。蓮花化生之處標明了你的姓名。功德圓滿之人自然能夠見到。親自見到阿彌陀佛授記。便與菩薩為伴。從此脫離娑婆世界（Saha world，指充滿痛苦的現實世界），一路沒有憂愁和災難。直至達到無上菩提（Anuttara-samyak-sambodhi，指最高的智慧和覺悟），永恒地隨心自在。依照此道歸來，必定成佛，不會缺少什麼。
開示
真正的參禪實悟，不是通過唸誦一句佛號熟練而達到的，不是通過持守一個『萬法歸一』的無字公案日久自然而達到的，也不是通過長時間端坐不臥，克服睡眠的困擾而達到的。為什麼呢？因為在於人的正念正氣所感應和導致的。大概需要具備觀察的智慧力量，唸唸自疑自攻，直到攻克化解日久，塵世的煩惱平息，清凈的本體顯現，忽然隨機激發，大悟本來面目，全身都是佛。更不允許你分心分性，自然得到一個安樂的境地。如果有一法不明，也要辨明；有一理不通，也要參通。沒有惡不去除，沒有善不去修，沒有功德不圓滿，沒有道理不辨明，才能成就聖道。假如悟明本體之後，便停止修行，不能通達教化眾生的方法，古人稱之為墮落在百尺竿頭，落於二乘（Sravaka-yana和Pratyeka-buddha-yana，聲聞乘和緣覺乘，小乘佛教的兩種形式）的小果，終究不能到達一切智慧之海。所以大覺者（指佛陀）說：『懸崖撒手，自肯承當；絕後再蘇，欺君不得。』難道是虛假之言嗎？
又
未曾審察做功夫從什麼地方開始，什麼地方得到一半，什麼地方了結完畢。有這樣比喻的人，我才相信他。晃兄說：『正如此問，才可以與你說。』大概人的佛性各各都有，只因爲沒有佛的智慧破除煩惱，所以不得機緣相合，現在被情慾塵埃所束縛。譬如世間造酒，雖有米水，但需要麵粉的力量多，如果沒有酒麴的力量攻克變化，終究不能成酒。人的佛性比喻米，福緣比喻水，然而雖有佛性、有福緣，若沒有大智大慧在內攻克
【English Translation】 English version Samadhi (Samadhi, a state of mental concentration). Personally witnessing the inner courtyard of the Pure Land of Ultimate Bliss. The lotus birth marks your name. Those who have accumulated great merit will naturally see it. Personally seeing Amitabha Buddha bestow the prophecy. Then you will be in the company of Bodhisattvas. From this point on, you will leave the Saha world (Saha world, referring to the world full of suffering), and there will be no worries or disasters along the way. Until you reach Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, referring to the highest wisdom and enlightenment), you will eternally be free and at ease. Returning according to this path, you will surely become a Buddha, lacking nothing.
Instruction
True Chan (Zen) practice and realization are not achieved by reciting a Buddha's name proficiently, nor by holding onto the wordless Koan (Gongan, a paradoxical anecdote or riddle used in Zen Buddhism) of 'all dharmas return to one' for a long time, nor by sitting upright without lying down for a long time, overcoming the disturbance of sleep. Why? Because it lies in the response and inducement of a person's right mindfulness and right energy. Generally, one needs to possess the power of observant wisdom, constantly doubting and attacking oneself, until the attack and dissolution have been going on for a long time, the defilements of the world cease, the pure essence manifests, and suddenly, stimulated by the occasion, one has a great awakening to one's original face, the whole body is Buddha. It is not allowed for you to be distracted or divided in nature, and you will naturally obtain a peaceful and happy state. If one dharma is not clear, it should be clarified; if one principle is not understood, it should be investigated. No evil should be left undone, no good should be left uncultivated, no merit should be left incomplete, and no principle should be left unclarified, in order to achieve the holy path. If, after realizing the essence, one stops practicing and cannot understand the methods of teaching and transforming sentient beings, the ancients called it falling from the top of a hundred-foot pole, falling into the small fruits of the Two Vehicles (Sravaka-yana and Pratyeka-buddha-yana, the Hearer Vehicle and the Solitary Buddha Vehicle, two forms of Theravada Buddhism), and ultimately unable to reach the ocean of all wisdom. Therefore, the Great Awakened One (referring to the Buddha) said: 'Let go of the cliff, willingly take responsibility; revive after death, you cannot deceive the ruler.' Are these empty words?
Again
I have not examined where the effort begins, where it gets halfway, and where it ends completely. Only if someone has such an analogy will I believe him. Brother Huang said: 'Only with such a question can I speak to you.' Generally, everyone has the Buddha-nature, but because they lack the wisdom of the Buddha to break through afflictions, they cannot find the right opportunity to connect, and are now bound by emotional dust. For example, in the world of winemaking, although there is rice and water, the power of flour is needed more. If there is no power of yeast to attack and transform, it will ultimately not become wine. The Buddha-nature of man is like rice, the blessings are like water, but although there is Buddha-nature and blessings, if there is no great wisdom within to attack
內化。終不成佛。只名凡夫。大凡作工夫之人。務將平生是與不是悉皆丟在一邊。只持一句本參話頭自疑自問。自問自疑。自逼自追。自攻自究。不許求人說破。不許依義解明。務要句下精通。命根頓斷。如此晝三夜三逼將去。年久月深。忽日心不思量。口中自然流出一句二句或四句八句應機合格語。此名聰明境界。大凡悟道之人。皆從聰明境過。不可便認。依前逼將去。忽日信口道出百千偈頌。卻如通身是口。切莫放下。正好用工著力。如造酒相似。大沸后直倒澄方止。人作工夫。直至聰明境過。大悟現前。頻將古人一千七百則公案無一不勘明。無一不了當。直至無禪可參。無佛可修。無法可疑。乃至頭頭上達。物物上通。信口道來。皆合古格。那時不了自了。不休自休。不待放下而自休歇。如人到家。不愁路也。方名工夫到家之人也。
行實
師閩興賢人。父蔡姓。母黃氏。二十七出家。余不載。
袾宏曰。勸唸佛偈甚好。冗句裁出。
笑巖寶禪師
上堂
舉世尊升座。文殊白槌話。師乃曰。不憶黃面老子當時也知有這個時節。爭柰未遇知音。往往義學云。世尊升座。文殊白槌。乃是作家相見。師資倡和。蓋不知文殊多口相席。打令贓誣一上。大煞放過。山僧今日也不敩伊
【現代漢語翻譯】 現代漢語譯本： 如果只是內化（將佛法知識記在心裡），最終不能成佛，只能叫做凡夫。大凡做功夫的人，務必將平生的是與不是全部丟在一邊，只持一句本參話頭（參禪的入門話語），自己懷疑自己問，自己問自己懷疑，自己逼迫自己追問，自己攻克自己研究，不許求人說破，不許依義理解明白，務必要在話語下精通，命根（生死輪迴的根本）頓然斷絕。如此白天三次晚上三次逼迫追問，年久月深，忽然有一天心不思量，口中自然流出一句兩句或四句八句應機合格的言語，這叫做聰明境界。大凡悟道的人，都從聰明境界經過，不可便認作是悟道。依舊逼迫追問下去，忽然有一天信口道出成百上千的偈頌，好像全身都是口，切莫放下，正好用功著力，如同釀酒相似，大沸騰后直到澄清才停止。人做功夫，直到聰明境界過去，大悟現前，頻繁地將古人一千七百則公案沒有一則不勘明，沒有一則不了當，直到無禪可參，無佛可修，無法可疑，乃至頭頭上達，物物上通，信口道來，都符合古人的規範。那時不了也自然了，不休也自然休，不待放下而自然休歇，如同人到家，不愁路一樣，才叫做功夫到家的人。
行實
禪師是福建興賢人，父親姓蔡，母親姓黃氏，二十七歲出家，其餘不記載。
袾宏（明代高僧）說，勸唸佛的偈頌很好，把冗餘的句子裁掉。
笑巖寶禪師
上堂開示
舉世尊升座，文殊（智慧的象徵）白槌話。禪師於是說，不記得黃面老子（指釋迦牟尼佛）當時也知道有這個時節，只可惜沒有遇到知音。往往義學（注重名相的學問）的人說，世尊升座，文殊白槌，乃是作家相見，師資倡和。卻不知道文殊多口饒舌，一槌打下去，反倒放過了。山僧今天也不效仿他。
【English Translation】 English version: If one only internalizes (memorizes Buddhist teachings), one will ultimately not attain Buddhahood, and can only be called an ordinary person. Generally, those who practice diligently must discard all their right and wrong views from their lives, and only hold onto a single 'hua tou' (a critical phrase for Chan meditation), doubting and questioning themselves, pressing and pursuing themselves, attacking and investigating themselves, not allowing others to explain it, not allowing reliance on interpretations to understand it. One must thoroughly understand the phrase and abruptly sever the root of life (the root of samsara). In this way, pressing and pursuing three times during the day and three times during the night, after a long time, suddenly one day the mind does not think, and naturally a phrase or two, or four or eight lines of appropriate and qualified words flow from the mouth. This is called the realm of cleverness. Generally, those who attain enlightenment all pass through the realm of cleverness, but one must not immediately recognize it as enlightenment. Continue to press and pursue, and suddenly one day one speaks hundreds and thousands of verses offhand, as if the entire body is a mouth. Do not let go, but use effort and strength, like brewing wine, stopping only after the great boiling subsides and it becomes clear. People who practice diligently, until the realm of cleverness has passed and great enlightenment appears, frequently examine all seventeen hundred koans of the ancients, without failing to clarify any of them, without failing to understand any of them, until there is no Chan to practice, no Buddha to cultivate, no Dharma to doubt, and even head after head is reached, thing after thing is penetrated. Speaking offhand, everything conforms to the ancient standards. At that time, without understanding, one naturally understands; without ceasing, one naturally ceases; without waiting to let go, one naturally rests. Like a person arriving home, not worrying about the road, this is called a person whose practice has reached home.
Conduct
The master was a native of Xingxian in Fujian. His father's surname was Cai, and his mother's surname was Huang. He left home at the age of twenty-seven. The rest is not recorded.
Zhu Hong (a prominent monk in Ming Dynasty (1368-1644)) said that the verses encouraging mindfulness of the Buddha are very good, and the redundant sentences should be removed.
Chan Master Xiaoyan Bao
Giving a Dharma talk
He cited the World Honored One (Shakyamuni Buddha) ascending the seat, and Manjusri (symbol of wisdom) striking the gavel. The master then said, 'I don't remember that the old yellow-faced man (referring to Shakyamuni Buddha) also knew about this time, but unfortunately he did not meet a kindred spirit. Often those who study doctrine say that the World Honored One ascending the seat and Manjusri striking the gavel is a meeting of experts, a teacher and disciple singing in harmony. But they do not know that Manjusri is being verbose and gossipy, and striking the gavel is letting go of the accusation. This mountain monk will not imitate him today.'
做處。亦不獨為。貴欲求個知音出來。與伊把臂共行。寧不為之好事。遂拈拄杖云。有么有么。時有僧出作禮。劈脊便打云。多口作么。僧云。某甲一言也未發。何為多口。師復打云。再犯不容。
翌日上堂云。昨舉世尊升座公案未圓。未能解得諸人惑。未能令諸人與世尊把臂共行。何謂。若是知音作者。才恁么。便解不恁么。然後沒交涉。直教兩頭撒開。中間放下。自然活卓卓底隨處作主。如水投水。似空合空。佛祖不能知。鬼神莫能測。設到此地。要與世尊握腕。猶間一線道在。如欲豁通這一線道。須是更聽山僧重宣一偈云。佛身等空座稱身。何曾升也何曾下。文殊睹影生狂華。引得兒孫成話𣠽下座。
拈古
舉佛果勤佛鑒勤佛眼遠同侍五祖至夜深。祖云各下一轉語看。佛鑒云。綵鳳舞丹霄。佛眼云。鐵蛇橫古路。佛果云。看腳下。祖云。滅吾宗者。克勤是也。徴三人之語。還有優劣也無。若道無優劣。五祖何以恁么道。若道有優劣。什麼處是優劣處。
開示
諸佛與眾生唯是一心。更無別法。悟者心能轉物。物物皆歸自心。即是諸佛。迷者背心向物。妄隨物轉。即是眾生。是故諸佛與眾生唯是一心。更無別法。且我釋迦文佛未成正覺時。于雪山六年苦行。靜慮功極。至午夜舉頭
【現代漢語翻譯】 現代漢語譯本：
（師父）這樣做事，也不是獨自去做。珍貴的是想要求得一個知音出來，與他攜手同行，難道不是一件好事嗎？於是拿起拄杖說：『有嗎？有嗎？』當時有個僧人出來作揖，（師父）劈頭蓋臉就是一打，說：『多嘴做什麼？』僧人說：『我一句話也沒說，為什麼說我多嘴？』師父又打了一下，說：『再犯就不饒恕。』
第二天上堂說法，說：『昨天舉世尊升座的公案還沒說完，沒能解開你們的疑惑，沒能讓你們與世尊攜手同行。為什麼呢？如果是知音的作者，才這樣，便能理解不這樣。然後沒有瓜葛，直接讓兩頭都撒開，中間放下，自然活潑潑地隨處作主，如水投水，似空合空。佛祖不能知，鬼神莫能測。即使到了這個地步，要與世尊握手，還隔著一線道。如果想豁然貫通這一線道，必須再聽山僧我重說一偈：佛身等同虛空，寶座也只是隨順佛身而稱謂，哪裡有過上升？哪裡有過下降？文殊（Manjusri，智慧的象徵）見到影子生出狂妄的華，引得兒孫輩都成了話柄。』說完下座。
拈古（對古代公案的評述）
舉佛果勤（Foguo Qin，禪宗大師）、佛鑒勤（Fojian Qin，禪宗大師）、佛眼遠（Foyan Yuan，禪宗大師）一同侍奉五祖（Wuzu，禪宗大師），直到深夜。五祖說：『各自下一轉語來看看。』佛鑒說：『綵鳳舞丹霄。』佛眼說：『鐵蛇橫古路。』佛果說：『看腳下。』五祖說：『滅我宗者，克勤（Keqin，佛果勤的名字）是也。』評判三人的話，還有優劣之分嗎？如果說沒有優劣之分，五祖為什麼這麼說？如果說有優劣之分，什麼地方是優劣之處？
開示（開導指示）
諸佛與眾生唯一是一心，更沒有其他法。覺悟的人心能轉化外物，萬物都歸於自心，這就是諸佛。迷惑的人背離自心而向外逐物，虛妄地隨著外物而轉，這就是眾生。所以諸佛與眾生唯一是一心，更沒有其他法。且我釋迦文佛（Sakyamuni Buddha，佛教的創始人）未成正覺時，在雪山六年苦行，靜慮功夫到了極點，到午夜抬頭
【English Translation】 English version:
Doing things this way isn't about acting alone. It's about finding a kindred spirit to walk alongside, wouldn't that be a wonderful thing? So, the master raised his staff and asked, 'Is there anyone? Is there anyone?' At that moment, a monk came forward and bowed. The master struck him hard, saying, 'Why be so talkative?' The monk replied, 'I haven't said a word. Why do you call me talkative?' The master struck him again, saying, 'I won't forgive another offense.'
The next day, the master ascended the platform and said, 'Yesterday, the public case of the World Honored One ascending the seat was not fully explained. I couldn't resolve everyone's doubts, nor could I enable everyone to walk hand-in-hand with the World Honored One. Why is that? If one is a true artist of understanding, just like that, one can understand not like that. Then, there is no involvement, directly letting go of both ends and releasing the middle. Naturally, one is lively and in charge everywhere, like water merging into water, like emptiness joining emptiness. Buddhas and ancestors cannot know it, ghosts and spirits cannot fathom it. Even having reached this point, to shake hands with the World Honored One, there is still a single thread of a path in between. If you wish to fully penetrate this single thread of a path, you must listen again to this mountain monk's verse: The Buddha's body is equal to space, the seat is merely named in accordance with the body. Where has there been ascending? Where has there been descending? Manjusri (Manjusri, symbol of wisdom) saw the shadow and produced wild flowers, leading descendants to make it a topic of conversation.' After speaking, he descended from the seat.
Nian Gu (Commenting on ancient public cases)
It is said that Foguo Qin (Foguo Qin, a Chan master), Fojian Qin (Fojian Qin, a Chan master), and Foyan Yuan (Foyan Yuan, a Chan master) all served Wuzu (Wuzu, a Chan master) until late at night. Wuzu said, 'Each of you offer a turning phrase to see.' Fojian said, 'The colorful phoenix dances in the crimson sky.' Foyan said, 'The iron snake lies across the ancient road.' Foguo said, 'Watch your step.' Wuzu said, 'The one who will destroy my lineage is Keqin (Keqin, Foguo Qin's name).' Judging the words of the three, are there superior or inferior qualities? If you say there are no superior or inferior qualities, why did Wuzu say that? If you say there are superior or inferior qualities, where are the superior or inferior qualities?
Instruction
All Buddhas and sentient beings are only of one mind; there is no other dharma. Those who are enlightened can transform objects with their minds; all things return to their own minds, and these are the Buddhas. Those who are deluded turn their backs on their minds and face objects, falsely following the turning of objects, and these are sentient beings. Therefore, all Buddhas and sentient beings are only of one mind; there is no other dharma. Furthermore, when I, Sakyamuni Buddha (Sakyamuni Buddha, the founder of Buddhism), had not yet attained perfect enlightenment, I practiced asceticism for six years in the Himalayas, and my meditative concentration reached its peak. At midnight, I raised my head
見明星出。豁然大悟。彼當時悟個甚麼。悟者惺也。只是惺得自己本有之心。不從人得。本來現成。本來常住。隨即普觀大地一切眾生。個個具有如來常住真心成佛種性。只因妄想執著不能證得。遂運慈悲普度一切。便有四十九年所說言教。非真實也。皆不得已。見諸眾生疑多信少。不能直下大信自心。生起萬差。不免應病與藥。引眾權而歸一實。又恐一切眾生隨語生解。認著言說墮于教網。后復升座不發一言。唯拈起青蓮花一枝。默顧四眾。欲人人當下直明本心覿面親會。不意大眾依然蹉過。獨有迦葉動容微笑會合本機。便付法立為第一祖。展轉相傳。至於第二十八祖達磨尊者。觀見此土眾生有大乘根器。遂航海西來。直指人心見性成佛。不立文字不用能巧。唯一直心當下自契。大眾。即此便是從上以來。佛佛祖祖。共一切眾生直悟一心見性成佛底樣子也。
行實
師云。予金臺世族也。父吳門。母丁氏。弱冠出家。禮大寂能和尚為師。后遍參知識。修進開悟行道因緣。備載全集。恐繁不錄。
袾宏曰。予游京師。參遍融笑巖二師。次年二師俱示寂。融師一味實心實行。無著述傳世。巖師隱柳巷。罕接見人。有笑巖集四卷。今撮其少分云。
附錄
宋景濂學士集中諸師碑銘。袾宏采
【現代漢語翻譯】 現代漢語譯本： 見到明星出現，豁然大悟。在那時悟到了什麼呢？悟，就是覺醒。只是覺醒了自己本有的真心，不是從別人那裡得來的，本來就是現成的，本來就是常住不變的。隨即普遍觀察大地一切眾生，個個都具有如來常住的真心和成佛的種子，只是因為妄想和執著而不能證得。於是運用慈悲心普遍度化一切眾生，便有了四十九年所說的言教。這些都不是真實的，都是不得已而為之。因為看到眾生疑惑多而信心少，不能直接深信自己的心，從而產生各種差別，不得不用適應病情的藥物，引導各種方便法門歸於唯一的真實。又恐怕一切眾生隨著言語產生理解，執著于言說而落入教義的束縛，後來又升座不發一言，只是拈起一枝青蓮花，默默地看著大家，想要人人當下直接明白本心，面對面地親自體會。不料大家依然錯過了，只有迦葉（Mahākāśyapa，釋迦摩尼十大弟子之一，以頭陀第一著稱）動容微笑，與佛心意相合，於是佛將正法眼藏傳付給他，立為第一祖。輾轉相傳，到了第二十八祖達磨尊者（Bodhidharma，即菩提達摩，中國禪宗初祖），看到此土眾生有大乘根器，於是航海西來，直指人心，見性成佛，不立文字，不用技巧，唯有直心當下自契。各位，這就是從古以來，佛佛祖祖，和一切眾生直接領悟一心，見性成佛的樣子啊。
行實
師父說：『我出身于金臺的世族。父親是吳門人，母親是丁氏。二十歲出家，拜大寂能和尚為師。後來遍參各位知識，修習精進，開悟行道的因緣，都詳細記載在全集中，因為內容繁多，所以不在此處記錄。』
袾宏（Zhūhóng，明末四大高僧之一，云棲蓮池大師）說：『我遊歷京師，參拜了遍融和笑巖兩位老師。第二年兩位老師都圓寂了。融師一味實心實行，沒有著作傳世。巖師隱居在柳巷，很少接見人，有《笑巖集》四卷，現在摘錄其中的少部分。』
附錄
宋景濂（Sòng Jǐnglián，元末明初文學家）學士集中諸位老師的碑銘，袾宏（Zhūhóng，明末四大高僧之一，云棲蓮池大師）採錄。
【English Translation】 English version: Seeing the morning star appear, one suddenly attains great enlightenment. What is it that one realizes at that moment? Realization is awakening. It is simply awakening to one's own inherent mind, which is not obtained from others. It is originally complete and ever-present. Immediately, one universally observes all sentient beings on earth, each possessing the Tathagata's (如來，Tathāgata, one of the titles of a Buddha) ever-abiding true mind and the Buddha-nature seed, but unable to realize it due to delusional thoughts and attachments. Thus, one employs compassion to universally liberate all beings, resulting in the teachings spoken over forty-nine years. These are not ultimately real but are expedient means. Seeing that beings have more doubts than faith and cannot directly and deeply believe in their own minds, giving rise to various differences, one cannot avoid prescribing medicine according to the illness, guiding various expedient paths to return to the one reality. Fearing that beings might interpret according to the words, clinging to speech and falling into the net of doctrines, the Buddha later ascended the seat without uttering a word, only holding up a single blue lotus flower, silently gazing at the assembly, desiring that everyone directly understand their original mind and personally experience it face-to-face. Unexpectedly, everyone still missed it, except for Kāśyapa (Mahākāśyapa, one of the ten principal disciples of Shakyamuni Buddha, known for his ascetic practices) who, with a moved expression and a smile, understood the Buddha's intention. Thus, the Buddha transmitted the Dharma to him, establishing him as the First Patriarch. Passed down through successive generations, to the Twenty-eighth Patriarch, Bodhidharma (Bodhidharma, the first patriarch of Chinese Chan Buddhism), who, seeing that the beings of this land had the capacity for the Mahayana (大乘，Mahāyāna, the Great Vehicle), sailed west, directly pointing to the human mind, seeing one's nature and becoming a Buddha, without establishing words or using skillful means, only with a direct mind, one immediately accords with it. Everyone, this is from the beginning, the way in which all Buddhas and Patriarchs, together with all sentient beings, directly realize the one mind, see their nature, and become Buddhas.
Conduct
The Master said, 'I come from a noble family in Jintai. My father was from Wumen, and my mother was a Ding. I left home at the age of twenty, taking the Venerable Daji Neng as my teacher. Later, I widely consulted various teachers, cultivating diligently, and the causes and conditions for my enlightenment and practice are all recorded in detail in the complete collection, but I will not record them here due to their length.'
Zhūhóng (Zhūhóng, one of the Four Great Monks of the late Ming Dynasty, Master Lianchi of Yunqi) said, 'I traveled to the capital and visited the two teachers, Bianrong and Xiaoyan. The following year, both teachers passed away. Teacher Rong single-mindedly practiced with sincerity, without any writings passed down. Teacher Yan lived in seclusion in Liuxiang, rarely receiving people, and there is a four-volume collection of Xiaoyan, from which I now excerpt a small portion.'
Appendix
Zhūhóng (Zhūhóng, one of the Four Great Monks of the late Ming Dynasty, Master Lianchi of Yunqi) collected the epitaphs of various teachers in the collection of Scholar Song Jinglian (Sòng Jǐnglián, a writer in the late Yuan and early Ming Dynasties).
其少分。以紀聖朝盛事。不致淹沒故。
古鼎銘禪師
師諱銘。臨濟十五世孫。四坐道場。將示寂。謂其徒曰。觀世音持蓮華至矣。安坐而逝。火化。舌根齒牙數珠不壞。五色舍利無數。國史危先生為之碑。有四會語錄行世。
雪窗光禪師
師名悟光。字公實。姓楊氏。號雪窗。成都之新都人。以三昧力入智慧海。初說法于白馬寺。已而住育王天童。四會說法。虞文清公贊。謂佛果一枝。鳳毛麟角。洪武十四年記。
南堂欲禪師
師諱清欲。字了庵。南堂其號也。姓朱氏。臺之臨海人。住開福本覺靈巖三剎。有三會語錄也。
徑山悅空禪師
悅空顏公。以東嶼正嫡。住崑山東禪。轉吳門萬壽。升虎林南屏。遂陟雙徑。有四會語錄。先師王文獻公現宰官身敷宣般若。與禪師為方外交。松月印公稱師之道高於圓照佛照云。
袾宏曰。四會語錄今無存。松月亦未知何許。而曰道高於圓照佛照。夫二公豈易及哉。而曰過之。更俟賢者考正。
佛光照禪師
師幼齡。中夜坐禪。母推使仆輒。達旦不寐。后出家。參云居泉公。晝夜繫念。一夕松月下。聞流泉聲有省。往白泉公。泉公俾詣古林。古林問。子明知四大五蘊是生死根本。為何入此革囊。師擬議。林
【現代漢語翻譯】 現代漢語譯本： 其少部分，用來記錄聖朝的盛事，不至於被淹沒。
古鼎銘禪師
禪師法名銘，是臨濟宗第十五世的後裔。曾在四處道場說法。臨將圓寂時，告訴他的弟子們說：『觀世音菩薩手持蓮花來接引我了。』然後安詳地坐化圓寂。火化后，舌根、牙齒和念珠都完好無損，還出現了無數五色舍利。國史官危先生為他撰寫了碑文。有《四會語錄》流傳於世。
雪窗光禪師
禪師法名悟光，字公實，姓楊氏，號雪窗，是成都新都人。憑藉三昧之力進入智慧之海。最初在白馬寺說法，之後又住持育王寺和天童寺，在四處弘法。虞文清公讚揚他說，是佛果寺的一枝，像鳳凰的羽毛和麒麟的角一樣珍貴。洪武十四年（1381年）記錄。
南堂欲禪師
禪師法諱清欲，字了庵，南堂是他的號。姓朱氏，是臺州臨海人。曾住持開福寺、本覺寺和靈巖寺三座寺廟。有《三會語錄》傳世。
徑山悅空禪師
悅空禪師，俗姓顏。作為東嶼禪師的嫡傳弟子，住持崑山東禪寺，後轉到吳門萬壽寺，升座于虎林南屏寺，最終來到雙徑寺。有《四會語錄》傳世。先師王文獻公以宰官之身宣揚般若智慧，與禪師結為方外之交。松月印公稱讚禪師的道行高於圓照禪師和佛照禪師。
袾宏大師說：『《四會語錄》現在已經沒有了，松月印公也不知道在哪裡。卻說他的道行高於圓照禪師和佛照禪師。這兩位禪師難道是容易超越的嗎？卻說超過了他們，還是等待賢者來考證吧。』
佛光照禪師
禪師年幼時，半夜坐禪，母親推他去睡覺，但他一直不睡到天亮。後來出家，參拜云居泉公，日夜繫念。一天晚上，在松樹和月光下，聽到流水的聲音有所領悟。前去稟告泉公，泉公讓他去拜訪古林禪師。古林禪師問：『你明明知道四大五蘊是生死的根本，為何還要進入這個臭皮囊？』禪師猶豫不決，古林禪師...
【English Translation】 English version: A small portion thereof, to record the grand events of the sacred dynasty, lest they be submerged.
Chan Master Guding Ming
The master's dharma name was Ming, a fifteenth-generation descendant of Linji (Rinzai). He presided over four monasteries. As he was about to pass away, he said to his disciples, 'Guanshiyin (Avalokiteśvara) Bodhisattva has arrived with a lotus flower.' He then sat peacefully and passed away. After cremation, his tongue root, teeth, and rosary remained intact, and countless five-colored śarīra (relics) appeared. The national historian, Mr. Wei, wrote his epitaph. His 'Four Assemblies Sayings' circulate in the world.
Chan Master Xuechuang Guang
The master's name was Wuguang, his courtesy name was Gongshi, his surname was Yang, and his sobriquet was Xuechuang (Snowy Window). He was a native of Xindu in Chengdu. He entered the sea of wisdom through the power of samadhi (concentration). He first taught the Dharma at Baima (White Horse) Temple, and later resided at Yuwang (King Ashoka) Temple and Tiantong Temple, preaching in four assemblies. Duke Yu Wenqing praised him, saying he was a branch of the Buddha Fruit, as rare as a phoenix's feather or a unicorn's horn. Recorded in the fourteenth year of Hongwu (1381).
Chan Master Nantang Yu
The master's dharma name was Qingyu, his courtesy name was Liao'an, and Nantang (Southern Hall) was his sobriquet. His surname was Zhu, and he was a native of Linhai in Taizhou. He resided at three monasteries: Kaifu Temple, Benjue Temple, and Lingyan Temple. He has 'Three Assemblies Sayings'.
Chan Master Jingshan Yuekong
Chan Master Yuekong, whose lay surname was Yan. As a direct disciple of Dongyu, he resided at Kunshan Dongchan Temple, then moved to Wumen Wanshou Temple, ascended to Hulin Nanping Temple, and finally arrived at Shuangjing Temple. He has 'Four Assemblies Sayings'. His predecessor, Wang Wenxian, expounded prajna (wisdom) in the capacity of a government official, forming an extraordinary friendship with the Chan master. Monk Songyue Yin praised the master's path as being higher than those of Chan Masters Yuanzhao and Fozhao.
Master Zhuhong said, 'The 'Four Assemblies Sayings' no longer exist today. The whereabouts of Monk Songyue are also unknown. Yet it is said that his path is higher than those of Chan Masters Yuanzhao and Fozhao. Are these two masters easily surpassed? To say that he surpassed them, we must wait for the wise to examine and verify.'
Chan Master Foguang Zhao
When the master was young, he would sit in meditation in the middle of the night. His mother would urge him to sleep, but he would remain awake until dawn. Later, he left home to become a monk and studied under Master Quan of Yunju Temple, focusing his mind day and night. One night, under the pine trees and moonlight, he had an awakening upon hearing the sound of flowing water. He went to report to Master Quan, who instructed him to visit Chan Master Gulin. Chan Master Gulin asked, 'You clearly know that the four elements (四大-earth, water, fire, wind) and five aggregates (五蘊-form, feeling, perception, mental formations, consciousness) are the root of birth and death. Why do you enter this leather bag?' The master hesitated, and Gulin...
以錫杖擊之。豁然悟入。住清涼十五年。退隱東堂。影不出山。壽八十五。僧臘七十。逝七日。顏貌明潤。頂猶暖。舍利如珠璣云。
璧峰金禪師
師諱寶金。姓石氏。號碧峰。生杭之永壽縣。六歲出家。遍參講肆。參如海真公。寢食為廢。隨公摘蔬。忽凝坐不動。后入定。累日不起。嘗坐樹下。溪水橫至。人意師溺死。越七日。蒸坐如平時。一日聽伐木聲。汗如雨下。求證於公。公印可之。洪武二年。召至京。極蒙恩賜。師示疾。上親灑宸翰。賜詩十二韻。六月四日。沐浴更衣。正襟危坐而逝。世壽六十五。僧臘五十。火化。五色舍利汾然。齒舌數珠不壞。
東溟日禪師
師諱慧日。號東溟。天臺赤城人。洪武初年。召入京。奏對稱旨。后辭歸杭之天竺。修西方凈業。洪武十二年七月朔日。謂弟子言。吾夢青蓮華池中清芬襲人。吾殆將去乎。四日坐逝。世壽八十九。僧臘七十。師對王公大臣。未嘗出一軟媚語。至於誘進後學。溫然如春陽云。
孤峰德禪師
師諱明德。號孤峰。十五為僧。謁竺西坦公。公問何來。曰金鵝來。又問金鵝山高多少。師曰無見其頂。竺西斥之。一日舉世尊拈花因緣。師聞之。忽有省。又謁凈慈晦機熙公。公問什麼人恁么來。師云胡張三黑李四。又謁
【現代漢語翻譯】 現代漢語譯本： 用錫杖敲擊他，他豁然開悟。在清涼寺住了十五年，之後退隱到東堂，足不出山。享年八十五歲，僧齡七十年。去世七日後，容貌仍然明潤，頭頂依然溫暖，火化后舍利如珍珠一般。
璧峰金禪師（Bì fēng Jīn Chánshī）
禪師法名寶金（Bǎo Jīn），俗姓石，號碧峰（Bì fēng），出生于杭州永壽縣。六歲出家，遍參各處講堂。參訪如海真公（Rú Hǎi Zhēn Gōng），廢寢忘食。跟隨真公摘菜時，忽然凝坐不動。之後入定，連續數日不起。曾經坐在樹下，溪水橫流，人們以為禪師溺水而死。過了七日，禪師仍然端坐如平時。一日聽到伐木聲，汗如雨下，向真公求證。真公印可了他的證悟。洪武二年（1369年），被召至京城，受到極大的恩賜。禪師示現疾病，皇上親自書寫御筆，賜詩十二韻。六月初四，沐浴更衣，端正危坐而逝。世壽六十五歲，僧齡五十年。火化后，五色舍利繽紛散落，牙齒、舌頭和念珠完好無損。
東溟日禪師（Dōng Míng Rì Chánshī）
禪師法名慧日（Huì Rì），號東溟（Dōng Míng），是天臺赤城人。洪武初年（1368年左右），被召入京城，奏對符合皇帝的心意。之後辭官回到杭州的天竺寺，修習西方凈土法門。洪武十二年（1379年）七月初一，對弟子們說：『我夢見青蓮花池中清香襲人，我大概要走了。』初四坐化圓寂。世壽八十九歲，僧齡七十年。禪師面對王公大臣，從未說過一句軟媚的話，至於引導後學，則溫和如春陽一般。
孤峰德禪師（Gū Fēng Dé Chánshī）
禪師法名明德（Míng Dé），號孤峰（Gū Fēng）。十五歲出家為僧，拜謁竺西坦公（Zhú Xī Tǎn Gōng）。坦公問他從哪裡來，禪師回答說從金鵝山來。又問金鵝山有多高，禪師說沒有見過山頂。竺西坦公斥責了他。一日，聽到世尊拈花微笑的典故，禪師忽然有所領悟。又拜謁凈慈晦機熙公（Jìng Cí Huì Jī Xī Gōng）。熙公問：『什麼人這樣來？』禪師回答說：『胡張三，黑李四。』又拜謁...
【English Translation】 English version: He was struck with a staff and suddenly awakened. He lived in Qingliang Temple for fifteen years, then retired to Dongtang, never leaving the mountain. He lived to be eighty-five years old, with seventy years as a monk. Seven days after his death, his face was still bright and moist, and his head was still warm. His relics were like pearls.
Chan Master Bi Feng Jin (Bì fēng Jīn Chánshī)
The Chan Master's Dharma name was Bao Jin (Bǎo Jīn), his surname was Shi, and his title was Bi Feng (Bì fēng). He was born in Yongshou County, Hangzhou. He became a monk at the age of six and studied widely in various lecture halls. He visited Master Ru Hai Zhen (Rú Hǎi Zhēn Gōng), neglecting sleep and food. While following the Master to pick vegetables, he suddenly sat still and did not move. Later, he entered Samadhi and did not rise for several days. Once, he was sitting under a tree when a stream of water flowed across, and people thought he had drowned. After seven days, he was still sitting upright as usual. One day, he heard the sound of felling trees and sweated like rain, seeking confirmation from the Master. The Master approved his enlightenment. In the second year of Hongwu (1369), he was summoned to the capital and received great favor. The Master showed signs of illness, and the Emperor personally wrote an imperial decree, bestowing a poem of twelve rhymes. On the fourth day of June, he bathed, changed his clothes, and sat upright in meditation before passing away. He lived to be sixty-five years old, with fifty years as a monk. After cremation, colorful relics were scattered, and his teeth, tongue, and rosary remained intact.
Chan Master Dong Ming Ri (Dōng Míng Rì Chánshī)
The Chan Master's Dharma name was Hui Ri (Huì Rì), and his title was Dong Ming (Dōng Míng). He was a native of Chicheng, Tiantai. In the early years of Hongwu (around 1368), he was summoned to the capital, and his responses pleased the Emperor. Later, he resigned and returned to Tianzhu Temple in Hangzhou to cultivate the Western Pure Land practice. On the first day of July in the twelfth year of Hongwu (1379), he said to his disciples, 'I dreamed of a fragrant scent from the blue lotus pond, I am probably about to leave.' He passed away in meditation on the fourth day. He lived to be eighty-nine years old, with seventy years as a monk. The Chan Master never uttered a soft or flattering word to princes and ministers, but he was as gentle as the spring sun when guiding later learners.
Chan Master Gu Feng De (Gū Fēng Dé Chánshī)
The Chan Master's Dharma name was Ming De (Míng Dé), and his title was Gu Feng (Gū Fēng). He became a monk at the age of fifteen and visited Master Zhu Xi Tan (Zhú Xī Tǎn Gōng). Master Tan asked him where he came from, and the Chan Master replied that he came from Golden Goose Mountain. He was then asked how high Golden Goose Mountain was, and the Chan Master said that he had never seen the top. Master Zhu Xi Tan rebuked him. One day, upon hearing the story of the World-Honored One holding up a flower and smiling, the Chan Master suddenly had an awakening. He also visited Master Jing Ci Hui Ji Xi (Jìng Cí Huì Jī Xī Gōng). Master Xi asked, 'Who is coming like this?' The Chan Master replied, 'Hu Zhang San, Hei Li Si.' He also visited...
雙林明極俊公。竺田霖公。群疑冰釋。洪武五年二月二十七日坐逝。世壽七十九。僧臘六十二。火之。頂骨不壞。舍利纍纍出灰燼中。有四會語錄行世。
又附
高麗普濟禪師答李相國書
既曾於無字話提撕。不必改參也。曾參無字。必于無字有小因地。切莫移動。切莫改參。但於二六時中。四威儀內。舉起話頭。莫待幾時悟不悟。亦莫管有滋味無滋味。亦莫管得力不得力。拶到心思不及意慮不行。即是諸佛諸祖放身命處。
袾宏曰。此語錄。萬曆丁酉福建許元真都閫東征得之朝鮮者。中國未有也。元真𢹂原本還閩。僅錄其一篇云。
皇明名僧輯略(終)
【現代漢語翻譯】 現代漢語譯本： 雙林明極俊公，竺田霖公，他們的出現使所有疑問都像冰一樣融化消解。洪武五年（1372年）二月二十七日坐化圓寂，世壽七十九歲，僧臘六十二年。火化后，頂骨完好未壞，舍利在灰燼中纍纍出現。有《四會語錄》流傳於世。
又附：
高麗普濟禪師答李相國書
既然已經用『無』字話頭來提撕，就不必改換參究的話頭了。曾經參『無』字，必定在『無』字上有過一些初步的因地。千萬不要移動，千萬不要改換參究。只要在一天二十四小時中，行住坐臥四威儀內，提起話頭，不要管什麼時候悟不悟，也不要管有沒有滋味，也不要管得力不得力，逼拶到心思達不到、意慮無法進行的地步，那就是諸佛諸祖放下身命的地方。
袾宏（云棲蓮池大師）說：這段語錄，是萬曆五年（1577年）丁酉年，福建許元真都閫東征朝鮮時得到的，中國沒有。元真攜帶原本回到福建，僅僅記錄了其中的一篇。
《皇明名僧輯略》（終） English version: Shuanglin Mingji Jun Gong and Zhutian Lin Gong appeared and dispelled all doubts like melting ice. On the 27th day of the second month of the fifth year of the Hongwu reign (1372), he passed away in meditation. His earthly life was 79 years, and his monastic life was 62 years. After cremation, his skull remained intact, and numerous śarīra (relics) appeared in the ashes. The Si Hui Yulu (Discourses of Si Hui) is circulated in the world.
Attached:
A Letter from Zen Master Puji of Goryeo to Minister Li
Since you have already used the 『wu』 (無, mu - no, not, nothingness) huatou (話頭, critical phrase) to awaken yourself, there is no need to change the huatou you are investigating. Having investigated 『wu,』 you must have had some initial cause related to 『wu.』 By all means, do not shift, and do not change the huatou you are investigating. Just raise the huatou during the twenty-four hours of the day, within the four dignities of walking, standing, sitting, and lying down. Do not worry about when you will awaken or not, do not worry about whether there is flavor or not, and do not worry about whether you are gaining strength or not. Press on until thoughts cannot reach and deliberations cannot proceed. That is where all Buddhas and Patriarchs have relinquished their lives.
Zhuhong (Yunqi Lianchi) said: This excerpt was obtained by Xu Yuanzhen, the military commander of Fujian, during the eastern expedition to Korea in the dingyou year of the Wanli reign (1577). It did not exist in China. Yuanzhen brought the original back to Fujian and only recorded this one excerpt.
Huang Ming Mingseng Jilüe (Brief Biographies of Famous Monks of the Imperial Ming Dynasty) (End)
【English Translation】 Shuanglin Mingji Jun Gong and Zhutian Lin Gong appeared and dispelled all doubts like melting ice. On the 27th day of the second month of the fifth year of the Hongwu reign (1372), he passed away in meditation. His earthly life was 79 years, and his monastic life was 62 years. After cremation, his skull remained intact, and numerous 'śarīra' (relics) appeared in the ashes. The 'Si Hui Yulu' (Discourses of Si Hui) is circulated in the world. Attached: A Letter from Zen Master Puji of Goryeo to Minister Li Since you have already used the 『wu』 (無, mu - no, not, nothingness) 'huatou' (話頭, critical phrase) to awaken yourself, there is no need to change the 'huatou' you are investigating. Having investigated 『wu,』 you must have had some initial cause related to 『wu.』 By all means, do not shift, and do not change the 'huatou' you are investigating. Just raise the 'huatou' during the twenty-four hours of the day, within the four dignities of walking, standing, sitting, and lying down. Do not worry about when you will awaken or not, do not worry about whether there is flavor or not, and do not worry about whether you are gaining strength or not. Press on until thoughts cannot reach and deliberations cannot proceed. That is where all Buddhas and Patriarchs have relinquished their lives. Zhuhong (Yunqi Lianchi) said: This excerpt was obtained by Xu Yuanzhen, the military commander of Fujian, during the eastern expedition to Korea in the dingyou year of the Wanli reign (1577). It did not exist in China. Yuanzhen brought the original back to Fujian and only recorded this one excerpt. 'Huang Ming Mingseng Jilüe' (Brief Biographies of Famous Monks of the Imperial Ming Dynasty) (End)