X85n1591_黔南會燈錄
卍新續藏第 85 冊 No. 1591 黔南會燈錄
No. 1591-A 序
教外別傳。不立文字。直指人心。見性成佛。是以九年面壁。獨契真機。只履西歸。原無多說。至於立雪斷臂之徒。悉皆直參上乘。一心相印。又何語之足錄乎。雖然自佛法入中國。已有四十二章。即盧老出東甌。亦著譚經妙論。又何語之不足錄乎。黔居邊鄙。佛法罕聞。明末寇亂。四方禪侶。咸避地乞食。于其間。或著衣持缽。不墜家風。或掛板懸槌。洪宣法教。於是諸家各有語錄。于中片語接人。吐辭見道者。亦不乏也。但以遠在天末。不獲廣播中州流傳海內。善一大師。心竊惜之。乃不辭䟦涉。遍歷諸山。博採各家語錄。集之成帙。名以會燈。過余求序。欲授之梓。余謂之曰。嘗聞。繪雪者不能繪其清。繪月者不能繪其明。繪花者不能繪其馨。繪泉者不能繪其聲。繪人者不能繪其情。語言文字。固不足以見道也。今公集諸家之語。得無謂道在是乎。曰唯唯。否否。昔道副有言。不執文字。而亦不離文字。以為道用。今諸家之語。雖造詣不無優劣之殊。識力或有淺深之異。然皆系籍宗門。表彰吾道。故某欲投之名山。公諸勝剎。具眼者自能辨之。庶不致謂黔地邊方未聞佛法也。是則某之志也夫。余曰。有是哉
。不在語言。而亦不外于語言。不執文字。而亦不離於文字。是誠教外別傳也。因弁言簡端。
旹
康熙壬午嘉平月紫池集山道人程春翔書于北隴之偶石齋中
No. 1591-B 序
佛法與聖教無二。聖教洋溢中國。極而至於日月霜露所照墜處。莫不有聖人之教焉。嗚呼盛矣。佛法遍一切處。恒沙世界。無不同沾化澤。初無此豐彼嗇之殊。而或隱顯互異者。則必待乎時之至焉。時未至強之弗行。時至矣遏之弗止。而旋轉乎至與未至之間者。則端賴英傑者出。肩荷斯道。殫心思竭勞瘁。積歲月之功。以底于成。固未易易言之也。昔夫子刪詩。而不錄楚風。說者以為孔子外之。不知其時禮樂教化獨盛中土。自荊以南歌謠未著。故採風者。無得而錄焉。今楚風已絕。盛于諸夏矣。黔南遠在天末。去中原萬里。其民風樸遫。山川險巇。聲教幾所勿及。即拈花一脈。自唐宋以迄 勝國。是少聞焉。天龍善禪師。慨然起任其事。蒐羅散失。取明季諸老。以至於今。行超明實。四輩語錄。共若干卷。裒然成大集。名曰黔南會燈錄。少室一燈。於是遍照乾坤矣。癸未夏送板入藏。過余問序。余因慨黔南佛法泯沒數百年矣。不謂顯揚之時乃在今日。使無苦心大力如天龍者。則將終於勿彰。近而諸方。遠而
【現代漢語翻譯】 現代漢語譯本： 不在語言中，但也不脫離語言。不執著于文字，但也不離開文字。這確實是教外別傳啊。因此寫幾句簡短的話作為序言。
時值 康熙壬午年（1702年）臘月，紫池集山道人程春翔書于北隴的偶石齋中。
No. 1591-B 序
佛法與聖人之教沒有區別。聖人之教在中國流傳廣泛，直至日月霜露照耀到的地方，沒有不受聖人教化的。多麼興盛啊！佛法遍佈一切地方，恒河沙數的世界，無不同受佛法的教化和恩澤，起初並沒有厚此薄彼的區別。如果說有隱顯不同的情況，那一定是取決於時機是否成熟。時機未到，強行推行也不會成功；時機到了，阻止也阻止不了。而能夠在這時機成熟與未成熟之間周旋的，就要依靠英才出現，肩負起弘揚佛法的重任，竭盡心思，歷盡勞苦，積累多年的功夫，才能最終成功。這實在不是一件容易的事情。過去孔子刪詩，沒有收錄楚地的歌謠，有人認為孔子是排斥楚文化。卻不知道當時禮樂教化只在中原地區盛行，從荊楚以南的歌謠還沒有顯現出來，所以採風的人無法收集到。現在楚地的歌謠已經絕跡，卻在中原地區盛行。黔南地處偏遠，遠離中原萬里，那裡的民風淳樸，山川險峻，聖人的教化幾乎沒有到達。即使是拈花微笑的禪宗一脈，自唐宋到元朝，也很少在那裡聽聞。天龍善禪師，慨然承擔起弘揚佛法的重任，蒐集散失的典籍，從明朝末年的諸位老禪師，一直到今天，他們的修行超越了明朝，實在的，四輩弟子的語錄，總共有若干卷，彙集成一部大集，名為《黔南會燈錄》。少室山的一點燈火，於是遍照整個宇宙。 癸未年夏天，送書板入藏，路過問我寫序。我因此感慨黔南的佛法泯滅了幾百年了，沒想到顯揚的時機竟然在今天。如果沒有像天龍禪師這樣苦心大力的人，那麼黔南的佛法將始終不能彰顯。近處如各方，遠處如……
【English Translation】 English version: It is not in language, yet it is not outside of language. It does not cling to words, yet it does not depart from words. This is truly a special transmission outside the teachings. Therefore, I write a few brief words as a preface.
Time: The twelfth month of the Renwu year (1702 AD) of the Kangxi reign, written by Cheng Chunxiang, a mountain recluse of Zichi, in the Oushi Studio of Beilong.
No. 1591-B Preface
The Buddha-dharma is no different from the teachings of the sages. The teachings of the sages flourish in China, extending to every place illuminated by the sun, moon, frost, and dew. There is no place that is not influenced by the teachings of the sages. How prosperous! The Buddha-dharma pervades all places, and countless worlds are bathed in its teachings and grace. Initially, there is no distinction between favoring one over another. If there are differences in manifestation, it must depend on whether the time is ripe. If the time is not ripe, forceful promotion will not succeed; if the time is ripe, it cannot be stopped. And those who can navigate between the ripe and unripe times rely on the emergence of outstanding individuals who shoulder the responsibility of propagating the Dharma, exhaust their minds, endure hardships, and accumulate years of effort to finally succeed. This is truly not an easy task. In the past, when Confucius compiled the Book of Songs, he did not include the songs of Chu. Some people thought that Confucius was rejecting the culture of Chu. However, they did not know that at that time, ritual music and education were only prevalent in the Central Plains. The songs from south of Jingchu had not yet emerged, so those who collected folk songs could not find them. Now, the songs of Chu have disappeared, but they flourish in the Central Plains. Qiannan is located in a remote area, far away from the Central Plains. The customs of the people there are simple and honest, and the mountains and rivers are險峻. The teachings of the sages have hardly reached there. Even the Chan lineage of the Flower Sermon has rarely been heard there from the Tang and Song dynasties to the Yuan dynasty. Zen Master Tianlong, with great determination, took on the responsibility of propagating the Dharma, collecting scattered texts, from the old Zen masters of the late Ming dynasty to the present day. Their practice surpassed the Ming dynasty, truly. The recorded sayings of the four generations of disciples, totaling several volumes, were compiled into a large collection called 'Qiannan Huideng Lu'. The single lamp of Shaoshi Mountain thus illuminates the entire universe. In the summer of the Guiwei year, the woodblocks were sent to be stored in the Tripitaka, and I was asked to write a preface. I was thus filled with emotion that the Buddha-dharma of Qiannan had been extinguished for hundreds of years, and I never expected that the time for its manifestation would be today. If there were no one with such painstaking effort and great strength as Zen Master Tianlong, then the Buddha-dharma of Qiannan would never be revealed. Nearby, like all directions, and far away, like...
後學。孰知從上有此一派宗師法要哉。或從上諸老。其光明會當出世。故於常寂光中。默相天龍以成盛舉。抑天龍即是祖位中人。以現在身。點檢前生自家物。自然精當。從此黔南佛法。與中原分道揚鑣。互相雄長。厥功顧不偉哉。天龍既以佛法為己任。今東南法派紊亂極矣。如孔子之作春秋。筆則筆。削則削。使猖狂草澤之徒。不得妄自位置以淆宗統。廓清之功。又邁越茲錄一等矣。蓋此在彰善。而彼在癉惡。皆春秋之義也。是為序。
旹。
康熙歲次癸未年桂月。
予誥經筵講官禮部尚書加二級長水杜臻撰。
源啟
予行腳東南。經諸大剎。每於休夏之際。披閱傳燈。見古今尊宿名目。多在江浙諸省。惟黔中未見片言點墨。不禁掩卷而嘆曰。聖賢不擇地而生。佛法遍一切處。何吾黔之獨無也。是人以地囿耶。抑佛法有偏耶。予抱此念。周旋煙水十數餘年。及至歸里。每思唐宋時所集者。蓋謂吾黔宗教未訖。泯泯無傳。固無論矣。若自明迄清。風聲所樹。吾黔宗教已廣。且各家亦有語錄流行。卓然可觀。較量諸省。不相上下。何近代竟無傳也。豈聖賢果擇地而生耶。佛法洵非普遍耶。予是惄焉有感於斯也。但深究其源。總以關山迢遞。郵簡莫及。故令操觚者。無由收集爾。予不敏。
【現代漢語翻譯】 現代漢語譯本： 後學（指後輩學人）想知道，是誰知道從古以來就有這樣一派宗師的法要呢？或許是以前的那些老前輩們，他們的光明一定會應時出世，所以在常寂光中，默默地幫助天龍（護法神）成就這件盛事。或許天龍就是祖位中的人，以現在的身份，來檢查前生的自家之物，自然精妙準確。從此以後，黔南（貴州南部）的佛法，與中原（中原地區）分道揚鑣，各自雄踞一方。這功勞難道不偉大嗎？天龍既然以弘揚佛法為己任，如今東南地區的法脈已經非常混亂了。就像孔子寫作《春秋》一樣，該寫的就寫，該刪的就刪，使那些猖狂的草莽之徒，不能胡亂地給自己定位，以混淆宗派的統緒。廓清混亂的功勞，又超過了記錄這件事一等了。因為這在於彰顯善行，而那在於憎惡邪惡，都是《春秋》的意義啊。這就是序言。
時在：
康熙（清聖祖年號，1662-1722）癸未年桂月。
原經筵講官、禮部尚書加二級長水杜臻撰寫。
源起
我遊歷東南各地，經過許多大寺廟，每當夏安居的時候，就翻閱《傳燈錄》，看到古今高僧大德的名字，大多在江浙等省份，只有貴州沒有看到片言隻語。不禁合上書本嘆息道：『聖賢不是選擇地方出生的，佛法遍佈一切地方，為什麼只有我們貴州沒有呢？是人被地域所限制嗎？還是佛法有所偏頗呢？』我抱著這個想法，在煙霧瀰漫的水鄉漂泊了十多年，等到回到家鄉，常常想到唐宋時期所編纂的，大概是因為認為我們貴州的宗教還沒有結束，默默無聞沒有傳承，自然就不用說了。如果從明朝（1368-1644）到清朝（1644-1912），聲名所樹立的，我們貴州的宗教已經很廣泛了，而且各家也有語錄流行，非常可觀。比較其他省份，不相上下。為什麼近代竟然沒有傳記呢？難道聖賢果真是選擇地方出生的嗎？佛法真的不是普遍的嗎？』我因此感到憂慮。但深入研究它的根源，總以為是關山遙遠，郵遞不便，所以讓那些寫作的人，沒有辦法收集到資料。我不才。
【English Translation】 English version: The later learner wonders, who knows that from ancient times there has been such a lineage of patriarchal Dharma essentials? Perhaps it is those old predecessors, whose light will surely appear in due time, so in the Land of Eternal Tranquility, they silently assist the Tianlong (guardian deities) in accomplishing this grand event. Perhaps the Tianlong is a person in the position of a patriarch, using his present identity to examine his own possessions from his previous life, naturally exquisite and accurate. From then on, the Buddhadharma of Qiannan (southern Guizhou) parted ways with the Central Plains (central China), each dominating its own region. Isn't this merit great? Since the Tianlong takes the propagation of the Buddhadharma as its own responsibility, the Dharma lineages in the Southeast region are now extremely chaotic. Just like Confucius writing the 'Spring and Autumn Annals,' what should be written is written, and what should be deleted is deleted, so that those rampant commoners cannot arbitrarily position themselves to confuse the lineage of the sect. The merit of clearing up the chaos surpasses even the recording of this matter. Because this lies in highlighting good deeds, while that lies in hating evil, both are the meaning of the 'Spring and Autumn Annals.' This is the preface.
The time is:
The Gui month of the year Guiwei in the Kangxi (reign of Emperor Shengzu of Qing Dynasty, 1662-1722) era.
Written by Du Zhen, former lecturer of the Jingyan Palace and Minister of the Ministry of Rites, with the added rank of second grade, from Changshui.
Origin
I traveled to various places in the Southeast, passing through many large temples. Whenever it was the time of the summer retreat, I would browse through the 'Transmission of the Lamp,' and see that the names of eminent monks of ancient and modern times were mostly in the provinces of Jiangsu and Zhejiang. Only Guizhou had no mention of it. I couldn't help but close the book and sigh, 'Sages are not born in selected places, and the Buddhadharma pervades all places. Why is it that only we in Guizhou do not have it? Are people limited by region? Or is the Buddhadharma biased?' Holding this thought, I drifted in the misty waters for more than ten years. When I returned to my hometown, I often thought that what was compiled in the Tang (618-907) and Song (960-1279) dynasties was probably because they thought that the religion of our Guizhou had not ended, and there was no transmission in obscurity, so naturally there was no need to mention it. If from the Ming (1368-1644) dynasty to the Qing (1644-1912) dynasty, the reputation established, the religion of our Guizhou has been widespread, and each family also has recorded sayings circulating, which is very impressive. Comparing it with other provinces, it is not inferior. Why is there no biography in modern times? Could it be that sages are really born in selected places? Is the Buddhadharma really not universal?' I therefore felt worried. But delving into its origin, I always thought that it was because the mountains were far away and the postal service was inconvenient, so that those who wrote had no way to collect information. I am not talented.
敬矢厥志。不憚寒暑。躬歷諸郡。匯收全黔諸家語錄。綴以管見。編輯完成的書。名曰黔南會燈錄。竊欲就正明眼。刊送入藏。待后高明遠達公心普德者出。再行撰集。以資採收之萬一。庶幾後世披覽。無遺憾焉。
凡例此書宜匯諸省。並古今同編。庶覽者。知淵源有序。但稽藏內。諸省歷代諸祖語錄。不啻汗牛充棟。流傳已廣。故不復贅。亦且<
【現代漢語翻譯】 現代漢語譯本：
我竭盡心力，不畏嚴寒酷暑，親自走遍各個郡縣，彙集了整個黔南地區各家的語錄，並加上我個人的見解，編輯成這本書，名為《黔南會燈錄》。我私下希望能夠得到明眼人的指正，並將此書刊印送入藏經閣。等待將來有高明遠見、公心普德的人出現，再進行撰寫和收集，以補充我所採收的萬分之一。希望後世之人閱讀此書時，不會感到遺憾。
凡例：這本書本來應該彙集各省的語錄，並與古今的語錄一同編纂，這樣讀者才能瞭解淵源有序。但是查閱藏經閣內的資料，各省歷代祖師的語錄已經多如牛毛，流傳也很廣泛，所以不再重複收錄。而且我學識淺薄，智慧不足，恐怕會招來培山沃海（比喻徒勞無功）的譏諷。編纂此書，原本是爲了黔南地區，因為這裡多次經歷戰火，實在擔心前輩的語錄散失而無法流傳，所以特意收集起來，寄存在藏經閣中，留給後來的學習者。此書所收錄的，只有黔地的語錄，哪裡敢希望補充佛法？只不過是藉此來表明黔地的善行與各省相同，都可稱為佛國，以此來表明東土的正法普遍流傳，沒有間隔。撰寫和收集的規則，按照古例只收錄上堂、小參、示眾、機緣、拈頌、法語等內容，其他的雜著空名不收錄。但是黔地地處偏遠，人煙稀少，不能效仿古例。凡是在苦心力行之內的，無論有沒有語錄，雜著一概都收錄，以便儲存名聲，以備後人考證，並非敢於濫竽充數。各位禪師也有租住房屋、四處行化的，只收錄在黔地的語句，其他的就不敢全部收錄。關於宗派，雖然說是五家，但近年來只有臨濟宗和曹洞宗在世上流行。在黔地，屬於臨濟宗的子孫居多，曹洞宗的只有少數幾人。都在卷首註明了來源。考查我們黔地的宗風，興起于明朝末年（公元1644年），自從燕居老人以及語嵩云腹和尚三人進入黔地，才算是開天闢地。燕師是行字輩的堂頭，所以此書先從行字輩開始，到實字輩為止，其餘的等待後續。自從明朝（公元1368-1644年） English version:
I have devoted my efforts, braving the cold and heat, personally traveling through various prefectures, collecting the recorded sayings of various masters in the entire Qiannan region, and adding my own humble opinions, compiling them into this book, named 'Qiannan Huideng Lu'. I secretly hope to receive corrections from discerning eyes and have this book printed and sent to the Tripitaka. I await the emergence of those with great wisdom, far-reaching vision, public-mindedness, and universal virtue to further compile and collect, supplementing even a ten-thousandth of what I have gathered. I hope that future generations who read this book will have no regrets.
General Remarks: This book should ideally gather the recorded sayings of all provinces and compile them together with those of ancient and modern times, so that readers can understand the orderly origins. However, upon examining the Tripitaka, the recorded sayings of ancestral masters from various provinces throughout the dynasties are already abundant, and their circulation is widespread, so I will not repeat them. Moreover, my learning is shallow, and my wisdom is limited, fearing that I would incur the ridicule of 'cultivating a mountain and irrigating the sea' (a metaphor for futile efforts). The compilation of this book was originally for the Qiannan region, because it has experienced many wars, and I am truly worried that the recorded sayings of the predecessors would be lost and not transmitted, so I have specially collected them and stored them in the Tripitaka to leave to later learners. What this book collects is only the sayings of Qian, how dare I hope to supplement the Dharma? It is only to show that the good deeds of Qian are the same as those of all provinces, and all can be called Buddhist lands, to show that the orthodox Dharma of the Eastern Land flows everywhere without interruption. The rules for writing and collecting, according to ancient examples, only include such content as ascending the hall, small consultations, instructions to the assembly, opportunities, praises, and Dharma talks. Other miscellaneous writings and empty names are not included. However, Qian is a remote place with a sparse population, and I cannot follow the ancient examples. Everything within the scope of painstaking effort, whether there are recorded sayings or not, miscellaneous writings are all included, in order to preserve the names for future examination, not daring to indulge in flattery. Some Chan masters also rent houses and travel around to transform others, only the statements in Qian are collected, and I dare not fully record the rest. Regarding sects, although it is said to be five families, in recent years only the Linji and Caodong sects are popular in the world. In Qian, there are mostly descendants of the Linji sect, and only a few of the Caodong sect. The sources are noted at the beginning of the volume. Examining the style of our Qian sect, it originated in the late Ming Dynasty (1644 AD), since the three people, Yanju Laoren (Old Man Yanju), Yu Songyunfu Heshang (Monk Yu Songyunfu), entered Qian, it was a groundbreaking event. Master Yan was the head of the 'Xing' generation, so this book starts with the 'Xing' generation and ends with the 'Shi' generation, and the rest will wait for the sequel. Since the Ming Dynasty (1368-1644 AD)
【English Translation】 Modern Chinese Translation:
I have devoted my efforts, braving the cold and heat, personally traveling through various prefectures, collecting the recorded sayings of various masters in the entire Qiannan region, and adding my own humble opinions, compiling them into this book, named 'Qiannan Huideng Lu'. I secretly hope to receive corrections from discerning eyes and have this book printed and sent to the Tripitaka. I await the emergence of those with great wisdom, far-reaching vision, public-mindedness, and universal virtue to further compile and collect, supplementing even a ten-thousandth of what I have gathered. I hope that future generations who read this book will have no regrets.
General Remarks: This book should ideally gather the recorded sayings of all provinces and compile them together with those of ancient and modern times, so that readers can understand the orderly origins. However, upon examining the Tripitaka, the recorded sayings of ancestral masters from various provinces throughout the dynasties are already abundant, and their circulation is widespread, so I will not repeat them. Moreover, my learning is shallow, and my wisdom is limited, fearing that I would incur the ridicule of 'cultivating a mountain and irrigating the sea' (a metaphor for futile efforts). The compilation of this book was originally for the Qiannan region, because it has experienced many wars, and I am truly worried that the recorded sayings of the predecessors would be lost and not transmitted, so I have specially collected them and stored them in the Tripitaka to leave to later learners. What this book collects is only the sayings of Qian, how dare I hope to supplement the Dharma? It is only to show that the good deeds of Qian are the same as those of all provinces, and all can be called Buddhist lands, to show that the orthodox Dharma of the Eastern Land flows everywhere without interruption. The rules for writing and collecting, according to ancient examples, only include such content as ascending the hall, small consultations, instructions to the assembly, opportunities, praises, and Dharma talks. Other miscellaneous writings and empty names are not included. However, Qian is a remote place with a sparse population, and I cannot follow the ancient examples. Everything within the scope of painstaking effort, whether there are recorded sayings or not, miscellaneous writings are all included, in order to preserve the names for future examination, not daring to indulge in flattery. Some Chan masters also rent houses and travel around to transform others, only the statements in Qian are collected, and I dare not fully record the rest. Regarding sects, although it is said to be five families, in recent years only the Linji and Caodong sects are popular in the world. In Qian, there are mostly descendants of the Linji sect, and only a few of the Caodong sect. The sources are noted at the beginning of the volume. Examining the style of our Qian sect, it originated in the late Ming Dynasty (1644 AD), since the three people, Yanju Laoren (Old Man Yanju), Yu Songyunfu Heshang (Monk Yu Songyunfu), entered Qian, it was a groundbreaking event. Master Yan was the head of the 'Xing' generation, so this book starts with the 'Xing' generation and ends with the 'Shi' generation, and the rest will wait for the sequel. Since the Ming Dynasty (1368-1644 AD)
迄清。凡倡道于黔。諸師語錄。亦有預刻入藏者。今復蒐集並訂。俾閱者展卷全覽。免其更求。
習安天龍 如純 謹識
黔南會燈錄目錄
卷首 敘文 源啟 凡例 卷一 臨濟三十二世天童下 (破山明法嗣)象崖性珽禪師(行輩) 敏樹如相禪師 燕居德申禪師 靈隱印文禪師 半云如慧禪師(見師語錄拈破祖香皆破祖嗣但破祖錄中未見其名不卜 何故也誠恐有誤姑收附載) 臨濟三十三世天童第三代破山下 (象崖珽法嗣)云腹 智禪師(超輩) 余山 瑞禪師 純一道源禪師 卷二 (雪臂巒法嗣)語嵩傳裔禪師 (敏樹相法嗣)天隱道崇禪師(即南濱) 天湖正印禪師 穎秀真悟禪師 天語 懷禪師 聖符道越禪師 祿藜覺甫禪師 聖圖道行禪師 凈空性明禪師 赤松道領禪師 天機道通禪師 卷三 (燕居申法嗣)述中合舜禪師 赤幡 幢禪師 鐵梅 珍禪師 (丈雪醉法嗣)月幢徹了禪師 (靈隱文法嗣)大慈悟度禪師 梅溪福度禪師 慈濟海舟禪師 鶴林性賢禪師 (密行忍法嗣)萬德佛開禪師 用愚源哲禪師 (聖可玉法嗣)雪林超化禪師 (半云慧法嗣)三能性柔禪師 平陽
【現代漢語翻譯】 現代漢語譯本： 直至清朝（1644-1912）。所有在貴州弘揚佛法的諸位禪師的語錄，也有預先雕版印製收入藏經的。現在重新蒐集並加以修訂，使閱讀的人展開書卷就能全部閱覽，免去四處尋求的麻煩。
習安天龍 如純 謹識
黔南會燈錄目錄
卷首 敘文 源啟 凡例 卷一 臨濟宗三十二世天童寺下 (破山明（Poshan Ming）法嗣)象崖性珽禪師(行輩) 敏樹如相禪師 燕居德申禪師 靈隱印文禪師 半云如慧禪師(見師語錄，拈破祖香皆破祖嗣，但破祖錄中未見其名，不知何故也，誠恐有誤，姑且收錄附載) 臨濟宗三十三世天童寺第三代破山下 (象崖珽法嗣)云腹 智禪師(超輩) 余山 瑞禪師 純一道源禪師 卷二 (雪臂巒法嗣)語嵩傳裔禪師 (敏樹相法嗣)天隱道崇禪師(即南濱) 天湖正印禪師 穎秀真悟禪師 天語 懷禪師 聖符道越禪師 祿藜覺甫禪師 聖圖道行禪師 凈空性明禪師 赤松道領禪師 天機道通禪師 卷三 (燕居申法嗣)述中合舜禪師 赤幡 幢禪師 鐵梅 珍禪師 (丈雪醉法嗣)月幢徹了禪師 (靈隱文法嗣)大慈悟度禪師 梅溪福度禪師 慈濟海舟禪師 鶴林性賢禪師 (密行忍法嗣)萬德佛開禪師 用愚源哲禪師 (聖可玉法嗣)雪林超化禪師 (半云慧法嗣)三能性柔禪師 平陽 English version: Until the Qing Dynasty (1644-1912). The recorded sayings of all the Chan masters who promoted Buddhism in Guizhou were also pre-printed and included in the Tripitaka. Now, they have been re-collected and revised, so that readers can view them all by opening the book, saving the trouble of searching everywhere.
Xi'an Tianlong, Ru Chun, respectfully noted.
Table of Contents of the Qiannan Assembly Lamp Records
Volume Head Preface, Source Initiation, General Rules Volume 1 32nd Generation of the Linji School, under Tiantong Temple (Dharma successor of Poshan Ming) Chan Master Xiangyai Xingting (lineage), Chan Master Minshu Ruxiang Chan Master Yanju Deshen, Chan Master Lingyin Yinwen Chan Master Banyun Ruhui (See the master's recorded sayings, picking up the ancestral incense means breaking the ancestral succession, but his name is not found in the record of breaking the ancestors, I don't know why. I am sincerely afraid of mistakes, so I will include it for now.) 33rd Generation of the Linji School, 3rd Generation under Tiantong Temple and Poshan (Dharma successor of Xiangyai Ting) Chan Master Yunfu Zhi (beyond generation), Chan Master Yushan Rui Chan Master Chunyi Daoyuan Volume 2 (Dharma successor of Xuebi Luan) Chan Master Yusu Chuanyi (Dharma successor of Minshu Xiang) Chan Master Tianyin Daochong (namely Nanbin), Chan Master Tianhu Zheng Yin Chan Master Yingxiu Zhenwu, Chan Master Tianyu Huai Chan Master Shengfu Daoyue, Chan Master Lulu Juefu Chan Master Shengtu Daohang, Chan Master Jingkong Xingming Chan Master Chisong Daoling, Chan Master Tianji Daotong Volume 3 (Dharma successor of Yanju Shen) Chan Master Shuzhong Heshun, Chan Master Chifan Chuang Chan Master Tiemei Zhen (Dharma successor of Zhangxue Zui) Chan Master Yuechuang Chele (Dharma successor of Lingyin Wen) Chan Master Daci Wudu, Chan Master Meixi Fudu Chan Master Ciji Haizhou, Chan Master Helin Xingxian (Dharma successor of Mixing Ren) Chan Master Wande Fokai, Chan Master Yongyu Yuanzhe (Dharma successor of Shengke Yu) Chan Master Xuelin Chaohua (Dharma successor of Banyun Hui) Chan Master Sanneng Xingrou Pingyang
【English Translation】 Until the Qing Dynasty (1644-1912). The recorded sayings of all the Chan masters who promoted Buddhism in Guizhou were also pre-printed and included in the Tripitaka. Now, they have been re-collected and revised, so that readers can view them all by opening the book, saving the trouble of searching everywhere. Xi'an Tianlong, Ru Chun, respectfully noted. Table of Contents of the Qiannan Assembly Lamp Records Volume Head Preface, Source Initiation, General Rules Volume 1 32nd Generation of the Linji School, under Tiantong Temple (Dharma successor of Poshan Ming) Chan Master Xiangyai Xingting (lineage), Chan Master Minshu Ruxiang Chan Master Yanju Deshen, Chan Master Lingyin Yinwen Chan Master Banyun Ruhui (See the master's recorded sayings, 'picking up the ancestral incense means breaking the ancestral succession,' but his name is not found in the record of breaking the ancestors, I don't know why. I am sincerely afraid of mistakes, so I will include it for now.) 33rd Generation of the Linji School, 3rd Generation under Tiantong Temple and Poshan (Dharma successor of Xiangyai Ting) Chan Master Yunfu Zhi (beyond generation), Chan Master Yushan Rui Chan Master Chunyi Daoyuan Volume 2 (Dharma successor of Xuebi Luan) Chan Master Yusu Chuanyi (Dharma successor of Minshu Xiang) Chan Master Tianyin Daochong (namely Nanbin), Chan Master Tianhu Zheng Yin Chan Master Yingxiu Zhenwu, Chan Master Tianyu Huai Chan Master Shengfu Daoyue, Chan Master Lulu Juefu Chan Master Shengtu Daohang, Chan Master Jingkong Xingming Chan Master Chisong Daoling, Chan Master Tianji Daotong Volume 3 (Dharma successor of Yanju Shen) Chan Master Shuzhong Heshun, Chan Master Chifan Chuang Chan Master Tiemei Zhen (Dharma successor of Zhangxue Zui) Chan Master Yuechuang Chele (Dharma successor of Lingyin Wen) Chan Master Daci Wudu, Chan Master Meixi Fudu Chan Master Ciji Haizhou, Chan Master Helin Xingxian (Dharma successor of Mixing Ren) Chan Master Wande Fokai, Chan Master Yongyu Yuanzhe (Dharma successor of Shengke Yu) Chan Master Xuelin Chaohua (Dharma successor of Banyun Hui) Chan Master Sanneng Xingrou Pingyang
下 (芥庵法嗣)行之顯篤禪師 卷四 臨濟三十四世天童第四代漢月下 (輪庵揆法嗣)云空智量禪師(明輩) 破山下 (石谷慧法嗣)竹航 海禪師 (云腹智法嗣)會也益惺禪師 慧月益眼禪師 (余山瑞法嗣)渠山妙隨禪師 鈍峰 運禪師 (純一源法嗣)無涯昌太禪師 (語嵩裔法嗣)嵩目佛宗禪師 嵩眉佛海禪師 卷五 宗風佛定禪師 剖石佛鏡禪師 (天吼廓法嗣)語聖弘正禪師(即不波) 語賢弘英禪師(即睿旨) 語林弘先禪師 (天隱崇法嗣)古源海鑒禪師 大凡昌宗禪師 識竺海倫禪師 以四德教禪師 (天湖印法嗣)別南傳旨禪師 月峰性琰禪師 (天語懷法嗣)頂相道慕禪師(即桂穎) 桂魄智頂禪師 桂鉉傳慧禪師 (聖符越法嗣)福圓 滿禪師 衡岳行規禪師 (赤松領法嗣)大拙凈霞禪師 雲石明源禪師 (鐵梅珍法嗣)迥然明月禪師 浮月福海禪師 古月明濟禪師 卷六 (月幢了法嗣)劍端達祖禪師 祖鼻達最禪師 善權達位禪師 極乘道真禪師 顯今達古禪師 (半生襄法嗣)竺懷 印禪師 (枕石 法嗣)廣成普升禪師 (梅溪度法嗣)慧穎慶緒禪師 霞
【現代漢語翻譯】 現代漢語譯本 下 （芥庵法嗣）行之顯篤禪師 卷四 臨濟第三十四世天童第四代漢月下 （輪庵揆法嗣）云空智量禪師（明輩） 破山下 （石谷慧法嗣）竹航 海禪師 （云腹智法嗣）會也益惺禪師，慧月益眼禪師 （余山瑞法嗣）渠山妙隨禪師，鈍峰 運禪師 （純一源法嗣）無涯昌太禪師 （語嵩裔法嗣）嵩目佛宗禪師，嵩眉佛海禪師 卷五 宗風佛定禪師，剖石佛鏡禪師 （天吼廓法嗣）語聖弘正禪師（即不波），語賢弘英禪師（即睿旨） 語林弘先禪師 （天隱崇法嗣）古源海鑒禪師，大凡昌宗禪師 識竺海倫禪師，以四德教禪師 （天湖印法嗣）別南傳旨禪師，月峰性琰禪師 （天語懷法嗣）頂相道慕禪師（即桂穎），桂魄智頂禪師 桂鉉傳慧禪師 （聖符越法嗣）福圓 滿禪師，衡岳行規禪師 （赤松領法嗣）大拙凈霞禪師，雲石明源禪師 （鐵梅珍法嗣）迥然明月禪師，浮月福海禪師 古月明濟禪師 卷六 （月幢了法嗣）劍端達祖禪師，祖鼻達最禪師 善權達位禪師，極乘道真禪師 顯今達古禪師 （半生襄法嗣）竺懷 印禪師 （枕石 法嗣）廣成普升禪師 （梅溪度法嗣）慧穎慶緒禪師，霞
【English Translation】 English version Down (Dharma heir of Jie'an) Zen Master Xingzhi Xiandu Volume 4 Under Hanyue, the 4th generation of Tiantong, the 34th generation of Linji (Dharma heir of Lunan Kui) Zen Master Yunkong Zhiliang (Ming generation) Under Poshan (Dharma heir of Shigu Hui) Zen Master Zhuhang Hai (Dharma heir of Yunfu Zhi) Zen Master Huiye Yixing, Zen Master Huiyue Yiyan (Dharma heir of Yushan Rui) Zen Master Qushan Miaosui, Zen Master Dunfeng Yun (Dharma heir of Chunyi Yuan) Zen Master Wuya Changtai (Dharma heir of Yu Songyi) Zen Master Songmu Fozong, Zen Master Songmei Fohai Volume 5 Zen Master Zongfeng Foding, Zen Master Poushi Fojing (Dharma heir of Tianhou Kuo) Zen Master Yu Sheng Hongzheng (i.e., Bu Bo), Zen Master Yu Xian Hongying (i.e., Ruizhi) Zen Master Yulin Hongxian (Dharma heir of Tianyin Chong) Zen Master Guyuan Haijian, Zen Master Dafan Changzong Zen Master Shizhu Hailun, Zen Master Yi Side Jiao (Dharma heir of Tianhu Yin) Zen Master Bienan Chuanzhi, Zen Master Yuefeng Xingyan (Dharma heir of Tianyu Huai) Zen Master Dingxiang Daomu (i.e., Guiying), Zen Master Guipo Zhidong Zen Master Guixuan Chuanhui (Dharma heir of Shengfu Yue) Zen Master Fuyuan Man, Zen Master Hengyue Xinggui (Dharma heir of Chishong Ling) Zen Master Dazhuo Jingxia, Zen Master Yunshi Mingyuan (Dharma heir of Tiemei Zhen) Zen Master Jiongran Mingyue, Zen Master Fuyue Fuhai Zen Master Guyue Mingji Volume 6 (Dharma heir of Yuechuang Liao) Zen Master Jianduan Dazhu, Zen Master Zubi Dazui Zen Master Shanquan Dawei, Zen Master Jicheng Daozhen Zen Master Xianjin Dagu (Dharma heir of Bansheng Xiang) Zen Master Zhuhuai Yin (Dharma heir of Zhenshi ) Zen Master Guangcheng Pusheng (Dharma heir of Meixi Du) Zen Master Huiying Qingxu, Xia
章海偉禪師 紹南真解禪師 法雨照潤禪師 (慈濟舟法嗣)六行海鑒禪師 (萬德開法嗣)印海學偦禪師 卷七 (密參山法嗣)(錦江錄注參訛印) 爍吼 𠁼禪師 (恒秀 法嗣)藍田光碧禪師 明輝凈月禪師 (楚眼襄法嗣)慧林如英禪師 (行之篤法嗣)卓庵明閑禪師 曹洞三十一世雲門下第四代(自曹溪發脈已來迄今濟下實字 已居三十九世之列因甚洞下還在三十一二間不知是何也姑識之俟后明哲詳定焉) (月印慶法嗣)淡云明光禪師 弗會傳知禪師 宿士類 梵行傳性和尚 祖融法印和尚 西識清見和尚 合鱗李居士 天一劉居士 居易葉居士 三一龍居士 六度李居士 臨濟三十五世天童第五代破山下 (嵩目宗法嗣)古雪海智禪師(實輩錦江錄誤收為語嵩法嗣) (嵩眉海法嗣)蒼龍道語禪師 長靈道祐禪師 濟川佛普禪師 (宗風定法嗣)實行慧真禪師 無滅慧穎禪師 (剖石鏡法嗣)云峰祖高禪師 (語聖正法嗣)溪脈照一禪師 鏡天宗照禪師 大千宗月禪師 (語賢英法嗣)慧鏡照常禪師 慧知寂云禪師 (古源鑒法嗣)月恒真升禪師 卷八 (月峰琰法嗣)省參海寧禪師 (
【現代漢語翻譯】 現代漢語譯本 章海偉禪師 紹南真解禪師 法雨照潤禪師 (慈濟舟法嗣)六行海鑒禪師 (萬德開法嗣)印海學偦禪師 卷七 (密參山法嗣)(錦江錄注參訛印) 爍吼 𠁼禪師 (恒秀 法嗣)藍田光碧禪師 明輝凈月禪師 (楚眼襄法嗣)慧林如英禪師 (行之篤法嗣)卓庵明閑禪師 曹洞三十一世雲門下第四代(自曹溪發脈已來迄今濟下實字已居三十九世之列因甚洞下還在三十一二間不知是何也姑識之俟后明哲詳定焉) (月印慶法嗣)淡云明光禪師 弗會傳知禪師 宿士類 梵行傳性和尚 祖融法印和尚 西識清見和尚 合鱗李居士 天一劉居士 居易葉居士 三一龍居士 六度李居士 臨濟三十五世天童第五代破山下 (嵩目宗法嗣)古雪海智禪師(實輩錦江錄誤收為語嵩法嗣) (嵩眉海法嗣)蒼龍道語禪師 長靈道祐禪師 濟川佛普禪師 (宗風定法嗣)實行慧真禪師 無滅慧穎禪師 (剖石鏡法嗣)云峰祖高禪師 (語聖正法嗣)溪脈照一禪師 鏡天宗照禪師 大千宗月禪師 (語賢英法嗣)慧鏡照常禪師 慧知寂云禪師 (古源鑒法嗣)月恒真升禪師 卷八 (月峰琰法嗣)省參海寧禪師
【English Translation】 English version Chan Master Zhang Haiwei Chan Master Zhaonan Zhenjie, Chan Master Fayu Zhaorun (Lineage of Cizhou) Chan Master Liuxing Haijian (Lineage of Wande Kai) Chan Master Yinhai Xueqi Volume 7 (Lineage of Mi Can Shan) (Jinjiang Records note: mistaken seal) Chan Master Shuo Hou 𠁼 (Lineage of Heng Xiu) Chan Master Lantian Guangbi, Chan Master Minghui Jingyue (Lineage of Chu Yan Xiang) Chan Master Huilin Ruying (Lineage of Xingzhi Du) Chan Master Zhuo'an Mingxian 31st Generation of Caodong, 4th Generation under Yunmen (From the Caoxi lineage to now, the actual characters under Ji have been in the 39th generation. Why is the Caodong lineage still in the 31st or 32nd generation? I don't know why. Let's record it for now and wait for wise people to determine it later.) (Lineage of Yueyin Qing) Chan Master Danyun Mingguang, Chan Master Fuhui Chuanzhi Lay Practitioners Monk Fanxing Chuanxing, Monk Zurong Fayin Monk Xishi Qingjian, Layman Heli Li Layman Tianyi Liu, Layman Juyi Ye Layman Sanyi Long, Layman Liudu Li 35th Generation of Linji, 5th Generation under Tiantong Poshan (Lineage of Songmu Zong) Chan Master Guxue Haizhi (Actually, the Jinjiang Records mistakenly included him as a lineage of Yu Song) (Lineage of Songmei Hai) Chan Master Canglong Daoyu, Chan Master Changling Daoyou Chan Master Jichuan Fopu (Lineage of Zongfeng Ding) Chan Master Shixing Huizhen, Chan Master Wumie Huiying (Lineage of Poushi Jing) Chan Master Yunfeng Zugao (Lineage of Yu Shengzheng) Chan Master Ximai Zhaoyi, Chan Master Jingtian Zongzhao Chan Master Daqian Zongyue (Lineage of Yu Xianying) Chan Master Huijing Chang, Chan Master Huizhi Jiyun (Lineage of Guyuan Jian) Chan Master Yueheng Zhensheng Volume 8 (Lineage of Yuefeng Yan) Chan Master Shensan Haining
頂相慕法嗣)禪那廣靜禪師 (衡岳規法嗣)濟庵普靜禪師 (竺懷印法嗣)廠石如聖禪師 玄一如海禪師 (祖鼻最法嗣)嵋霽 宗禪師 (善權位法嗣)普濟大闡禪師 天一大悅禪師 虛峨大照禪師 審實本照禪師 恒暲聖目禪師 善一如純禪師 續補 (聖可玉法嗣)續燈寂常禪師 無瑕性玉禪師 (璧林門法嗣)竺崖心性禪師
黔南會燈錄目錄(終)
No. 1591
黔南會燈錄卷第一
習安天龍 如純 輯
臨濟三十二世天童下
破山明禪師法嗣
婺川西禪象崖珽禪師
福州陳氏子。一日遊吳山寺。偶閱禪宗正脈。至古德上堂。拈拄杖云。法身無相。而今現形處。動出塵念。禮常熙福公剃髮。親克融法師聽講。未可其意。到黃檗遇中師叔。示參無字話。三載不契。往鼓山親無異和尚。自改參萬法歸一。復黃檗參密祖。始覺大有得力處。故依祖圓具。復隨出閩。至金粟緣久不契。后參破山和尚印可。
上堂。宗乘舉唱。十地魂驚。正眼才張。三賢膽顫。直饒毛吞巨海。芥納須彌底來。也落下風。且向上一句。又作么生。拈拄杖云。自是不歸歸便得。五湖煙景有誰爭。
上堂。迦葉波。見世尊拈華契機
【現代漢語翻譯】 現代漢語譯本 頂相慕法嗣) 禪那廣靜禪師 (衡岳規法嗣) 濟庵普靜禪師 (竺懷印法嗣) 廠石如聖禪師 玄一如海禪師 (祖鼻最法嗣) 嵋霽 宗禪師 (善權位法嗣) 普濟大闡禪師 天一大悅禪師 虛峨大照禪師 審實本照禪師 恒暲聖目禪師 善一如純禪師 續補 (聖可玉法嗣) 續燈寂常禪師 無瑕性玉禪師 (璧林門法嗣) 竺崖心性禪師
黔南會燈錄目錄(終)
No. 1591
黔南會燈錄卷第一
習安天龍 如純 輯
臨濟三十二世天童下
破山明禪師法嗣
婺川西禪象崖珽禪師
福州陳氏子。一日遊吳山寺。偶閱禪宗正脈。至古德上堂。拈拄杖云。法身無相。而今現形處。動出塵念。禮常熙福公剃髮。親克融法師聽講。未可其意。到黃檗遇中師叔。示參無字話。三載不契。往鼓山親無異和尚。自改參萬法歸一。復黃檗參密祖。始覺大有得力處。故依祖圓具。復隨出閩。至金粟緣久不契。后參破山和尚印可。
上堂。宗乘舉唱。十地魂驚。正眼才張。三賢膽顫。直饒毛吞巨海。芥納須彌底來。也落下風。且向上一句。又作么生。拈拄杖云。自是不歸歸便得。五湖煙景有誰爭。
上堂。迦葉波（Kasyapa，飲光尊者，釋迦十大弟子之一）。見世尊拈華契機
【English Translation】 English version (Lineage of Dingxiang Mu) Chan Master Guangjing of Channa (Lineage of Gui of Hengyue) Chan Master Pujing of Ji'an (Lineage of Yin of Zhu Huai) Chan Master Rusheng of Changshi, Chan Master Ruhai of Xuanyi (Lineage of Zui of Zubi) Chan Master Meiji Zong (Lineage of Wei of Shanquan) Chan Master Dachan of Puji, Chan Master Dayue of Tianyi Chan Master Dazhao of Xu'e, Chan Master Benzhao of Shishi Chan Master Shengmu of Hengzhang, Chan Master Ruchun of Shanyi Supplement (Lineage of Yu of Shengke) Chan Master Jichang of Xudeng, Chan Master Xingyu of Wuxia (Lineage of Men of Bi Lin) Chan Master Xingxin of Zhuya
Table of Contents of the Qiannan Huideng Record (End)
No. 1591
Qiannan Huideng Record, Volume 1
Edited by Tianlong Ruchun of Xi'an
Under the Thirtieth-second Generation of Tiantong of the Linji School
Lineage of Chan Master Poshan Ming
Chan Master Ting of Xiangyai, Xichan, Wuchuan
A son of the Chen family of Fuzhou. One day, he was traveling at Wushan Temple. He happened to read the 'Zhengmai of the Chan School'. When he came to the ancient master's ascending the hall, picking up his staff, and saying, 'The Dharmakaya (Dharmakāya, the body of the Dharma, the ultimate reality) is without form, but now it appears. Every movement produces thoughts of dust.' He paid respects to the Venerable Changxi Fu and had his head shaved. He listened to lectures by Dharma Master Kerong, but was not satisfied. He went to Huangbo and met his uncle, Master Zhong, who instructed him to contemplate the 'Wu' (Mu, 無, 'no' or 'nothingness') character. For three years, he did not attain enlightenment. He went to Gushan and became close to the Venerable Wuyi. He changed his contemplation to 'The myriad dharmas return to one.' He returned to Huangbo and visited Ancestor Mi, and began to feel greatly empowered. Therefore, he received full ordination according to the Ancestor. He then followed him out of Min. He went to Jin Su, but the affinity was not lasting. Later, he visited Venerable Poshan and was approved.
Ascending the hall: The teaching of the school is proclaimed, and the souls of the Ten Grounds are startled. The true eye is opened, and the sages tremble. Even if one swallows the great ocean with a hair, and contains Mount Sumeru (Mount Meru, the sacred mountain in Buddhist cosmology) within a mustard seed, one still falls short. So, what about the phrase beyond this? Picking up his staff, he said, 'If one does not return, one can return; who will contend for the scenery of the Five Lakes?'
Ascending the hall: Kasyapa (Kāśyapa, one of the ten major disciples of Sakyamuni Buddha) saw the World-Honored One (釋迦牟尼佛, Śākyamuni Buddha) twirling a flower and attained enlightenment.
。而破顏微笑。須菩提。見世尊談經解旨。而涕淚悲哭。大眾。二大師一笑一哭。未免各見一邊。山僧特與頌出。有時笑有時哭。七星斜映揮魔窟。一箭雙鵰落碧空。六六依然三十六。卓拄杖云咄。
上堂。壁立千尋難湊泊。銅頭鐵額漫勞猜。桃紅李白真慈氏。笑指南詢有善財。大眾還見善財么。卓拄杖。喝一喝下座。
上堂。山色濃如黛。鶯聲語欲流。分明宣祖意。何用別馳求。如斯薦得。人人本源。彌綸萬有。個個妙體。逼塞十虛。且道。山河大地。向何處安著。良久云參。
上堂。十五日已前。無位真人。擔雪填井。十五日已后。無位真人。持蠡酌海。正當十五日。且道。無位真人。有甚活計。月中丹桂和云摘。天上瓊華帶雨收。拍禪床下座。
元旦上堂。元正啟祚。萬物維新。寶鏡高懸。森羅獻彩。惟愿皇風永扇。佛日長明。麒麟現而干戈寢。鳳凰出而文德修。四海衲僧。吹新法螺。擊新法鼓。拈新拄杖。演新法義。共祝昇平。且一氣未分已前。又作么生。數聲清磬是非外。一個閑人天地間。
上堂。問為眾升堂則不問。未出方丈時如何。師云。日月不走乾坤黑。乃云盡虛空世界。是一面古鏡。百億香水海。百億須彌盧。大地山河。草木叢林。若聖若凡。若僧若俗。若男若女
【現代漢語翻譯】 現代漢語譯本：於是（佛陀）破顏微笑。須菩提（佛陀的弟子，解空第一）。見世尊（對佛陀的尊稱）談經解旨，而涕淚悲哭。大眾，二大師一笑一哭，未免各見一邊。山僧特與頌出：有時笑，有時哭，七星斜映揮魔窟，一箭雙鵰落碧空，六六依然三十六。卓拄杖云：咄！
上堂。壁立千尋難湊泊，銅頭鐵額漫勞猜。桃紅李白真慈氏（彌勒菩薩的別稱）。笑指南詢有善財（《華嚴經》中的求道者）。大眾還見善財么？卓拄杖，喝一喝下座。
上堂。山色濃如黛，鶯聲語欲流。分明宣祖意，何用別馳求。如斯薦得，人人本源，彌綸萬有。個個妙體，逼塞十虛。且道，山河大地，向何處安著？良久云：參！
上堂。十五日已前，無位真人，擔雪填井。十五日已后，無位真人，持蠡酌海。正當十五日，且道，無位真人，有甚活計？月中丹桂和云摘，天上瓊華帶雨收。拍禪床下座。
元旦上堂。元正啟祚，萬物維新。寶鏡高懸，森羅獻彩。惟愿皇風永扇，佛日長明。麒麟現而干戈寢，鳳凰出而文德修。四海衲僧，吹新法螺，擊新法鼓，拈新拄杖，演新法義，共祝昇平。且一氣未分已前，又作么生？數聲清磬是非外，一個閑人天地間。
上堂。問：為眾升堂則不問，未出方丈時如何？師云：日月不走乾坤黑。乃云：盡虛空世界，是一面古鏡。百億香水海，百億須彌盧（佛教宇宙觀中的山名）。大地山河，草木叢林，若聖若凡，若僧若俗，若男若女
【English Translation】 English version: Thereupon, (the Buddha) broke into a smile. Subhuti (Buddha's disciple, foremost in understanding emptiness) saw the World Honored One (a respectful title for the Buddha) explaining the scriptures and their meaning, and he wept with tears of sorrow. Monks, the two great masters, one smiling and one weeping, inevitably each saw only one side. This mountain monk especially offers this verse: Sometimes laughing, sometimes crying, the slanting Seven Stars illuminate and dispel the demon's cave, one arrow pierces two eagles falling in the azure sky, six times six is still thirty-six. He struck his staff and said: 'Tut!'
Ascending the hall. A wall standing a thousand fathoms high is difficult to approach, a copper head and iron brow are futile to guess. The red peach blossoms and white plum blossoms are truly Maitreya (another name for Maitreya Bodhisattva). Smiling, he points south, inquiring of Sudhana (a seeker of the Way in the Avatamsaka Sutra). Monks, do you see Sudhana? He struck his staff, gave a shout, and descended from the seat.
Ascending the hall. The mountain colors are as rich as ink, the oriole's voice seems about to flow. Clearly proclaiming the ancestral intent, why seek elsewhere? If you can realize it in this way, everyone's original source pervades all existence. Each wondrous body fills the ten directions. Now, tell me, where should the mountains, rivers, and great earth be placed? After a long silence, he said: 'Investigate!'
Ascending the hall. Before the fifteenth day, the True Person without Rank carries snow to fill a well. After the fifteenth day, the True Person without Rank uses a gourd to scoop the sea. Precisely on the fifteenth day, tell me, what livelihood does the True Person without Rank have? In the moon, the red cassia is plucked with the clouds, in the heavens, the jade flowers are gathered with the rain. He struck the Zen bed and descended from the seat.
Ascending the hall on New Year's Day (Yuan Dan). The first month begins the year (Yuan Zheng Qi Zuo) (referring to the first month of the lunar year in ancient Chinese calendars, marking the beginning of the year), all things are renewed. The precious mirror hangs high, and all phenomena offer their splendor. I only wish that the imperial influence may forever spread, and the Buddha's light may forever shine. The Qilin (a mythical Chinese creature) appears and weapons are laid to rest, the Phoenix emerges and cultural virtues are cultivated. Monks from all over the world blow new Dharma conches, beat new Dharma drums, hold new staffs, and expound new Dharma teachings, together celebrating peace. Moreover, before the one breath was divided, what was it like? A few clear chimes beyond right and wrong, a solitary person between heaven and earth.
Ascending the hall. Question: Ascending the hall for the assembly is not questioned, but what about before leaving the abbot's room? The master said: If the sun and moon do not move, heaven and earth are dark. Then he said: The entire world of empty space is an ancient mirror. Hundreds of millions of fragrant water seas, hundreds of millions of Mount Sumerus (Mount Meru, the central mountain in Buddhist cosmology). The great earth, rivers, mountains, grasses, and forests, whether sage or ordinary, whether monk or layperson, whether male or female
。若貴若賤。有情無情。俱在里許。為甚麼溈山水牯牛。影也不見。良久云。顛眠倒臥無人識。萬里青天月一鉤。
上堂。五五二十五。打開寶藏庫。撒出無價珍。供養無數佛。且道。誰是供養者。誰是受供養者。咄。因憶謝三郎。月下自搖櫓。
解制上堂。說心說性。入海算沙。舉古舉今。波中捉月。德山用棒。臨濟用喝。雖是好心。究竟大錯。且道。西禪今日解制。又作么生指示。拍禪床云。路逢達道人。莫將語默對。
上堂。終日露堂堂。無人解舉揚。勞他木上座。饒舌錯商量。拈拄杖云。且木上座商量底。是甚麼義。若道有義。有即是空。若道空義。空即是有。若道非有非空。即是顢頇佛性。若道即有即空。又是儱侗真如。如是四義既非。大眾且道。商量底是甚麼義。以拄杖畫○云。參差松柏煙凝薄。重疊峰巒月上遲。
上堂。年年四月八。香水浴悉達。杓柄向誰拈。千江一口呷。若也會得。塵塵剎剎。若也不會。當頭一蹋。豎拄杖云。釋迦老子來也。汝等諸人還見么。卓杖云劄。
上堂。溪聲鳴。明月落。禾山打鼓。普化搖鐸。五位三玄。九帶四莫。如是陳爛葛藤。到者里都用不著。汝等諸人。作么生摸索。到頭霜夜月。任運落前溪。
舉高峰枕子話頌曰。貪觀明月
【現代漢語翻譯】 現代漢語譯本：無論是高貴還是低賤，有情還是無情，都包含在這裡面。為什麼溈山（潙山，地名）的水牯牛，連影子也看不見？（停頓良久）自顧自地睡覺，沒有人認識，萬里青天只掛著一彎月亮。
上堂說法。五五相乘是二十五，打開寶藏庫，撒出無數珍寶，供養無數佛。那麼，誰是供養者？誰是接受供養者？咄！（呵斥聲）想起了謝三郎，在月光下獨自搖櫓。
解制上堂說法。說心說性，如同入海算沙；舉古舉今，如同水中撈月。德山（德山，人名）用棒打，臨濟（臨濟，人名）用喝斥，雖然是好心，但終究是大錯。那麼，西禪（西禪，地名）今天解制，又該如何指示呢？拍禪床說：『路上遇到得道之人，不要用言語或沉默來應對。』
上堂說法。整天都在露堂堂（露堂堂，佛堂名），沒有人能理解並宣揚。白白讓木上座（木上座，僧人名）饒舌，錯誤地商量。』拈起拄杖說：『那麼木上座商量的是什麼意思呢？如果說有意思，有即是空；如果說空的意思，空即是有；如果說非有非空，那就是糊塗的佛性；如果說即有即空，又是含糊的真如。』既然這四種意思都不對，各位，那麼商量的是什麼意思呢？用拄杖畫個圓圈說：『參差的松柏，煙霧凝結得很濃；重疊的山峰，月亮升起得很晚。』
上堂說法。年年四月八（四月八，浴佛節），用香水沐浴悉達（悉達，釋迦牟尼佛未成道前的名字）。勺柄應該向誰拿？千江之水一口喝下。如果能夠領會，那麼塵塵剎剎（塵塵剎剎，指所有世界）都是；如果不能領會，就當頭一腳踢開。』豎起拄杖說：『釋迦老子（釋迦老子，指釋迦牟尼佛）來了！你們這些人看見了嗎？』卓杖一聲。
上堂說法。溪水發出鳴響，明月落下，禾山（禾山，地名）打鼓，普化（普化，人名）搖鈴。五位三玄（五位三玄，佛教用語），九帶四莫（九帶四莫，佛教用語）。這些陳舊腐爛的葛藤，到這裡都用不著。你們這些人，要如何摸索？到頭來霜夜的月亮，隨意地落在前面的溪流中。
舉高峰（高峰，人名）枕子話，並作頌說：『貪戀觀看明月』
【English Translation】 English version: Whether noble or lowly, sentient or insentient, all are contained within. Why is it that even the shadow of Guishan's (Guishan, place name) water buffalo cannot be seen? (Pauses for a long time) Sleeping and lying down unnoticed, a solitary moon hangs in the vast blue sky.
Ascending the hall to preach. Five times five is twenty-five, opening the treasure vault, scattering countless treasures to offer to countless Buddhas. Now, who is the offerer? Who is the receiver of the offering? 'Doh!' (A shout of reprimand) Reminds me of Xie Sanlang, rowing his boat alone under the moonlight.
Ascending the hall to preach at the end of the retreat. Speaking of mind and nature is like counting grains of sand in the sea; citing the past and present is like trying to grasp the moon in the water. Deshan (Deshan, person's name) uses the staff, Linji (Linji, person's name) uses the shout, though with good intentions, ultimately a great mistake. So, how does Xichan (Xichan, place name) instruct today at the end of the retreat? Slapping the Zen seat, he says: 'When you meet a person who has attained the Way on the road, do not respond with speech or silence.'
Ascending the hall to preach. All day long in the open hall, no one understands and proclaims it. In vain, the wooden seat (wooden seat, monk's name) chatters, wrongly deliberating. ' Picking up the staff, he says: 'So, what is the meaning of the wooden seat's deliberation? If you say there is meaning, then existence is emptiness; if you say the meaning of emptiness, then emptiness is existence; if you say neither existence nor emptiness, then it is a muddled Buddha-nature; if you say both existence and emptiness, then it is a vague Suchness.' Since these four meanings are all wrong, everyone, what is the meaning of the deliberation? Drawing a circle with the staff, he says: 'The jagged pines and cypresses, the mist is thick; the overlapping peaks, the moon rises late.'
Ascending the hall to preach. Every year on the eighth day of the fourth month (eighth day of the fourth month, Buddha's bathing festival), fragrant water bathes Siddhartha (Siddhartha, Shakyamuni Buddha's name before enlightenment). To whom should the handle of the ladle be directed? Drink the water of a thousand rivers in one gulp. If you can understand, then all worlds (塵塵剎剎) are; if you cannot understand, then kick it away. ' Raising the staff, he says: 'Old Shakya (釋迦老子, referring to Shakyamuni Buddha) is here! Do you all see him?' Strikes the staff.
Ascending the hall to preach. The stream sounds, the bright moon falls, Heshan (Heshan, place name) beats the drum, Puhua (Puhua, person's name) shakes the bell. The Five Ranks (五位三玄), the Nine Girdles and Four 'Nos' (九帶四莫). These stale and rotten kudzu vines are of no use here. How do you all grope? In the end, the moon on a frosty night falls freely into the stream in front.
Citing Gaofeng's (Gaofeng, person's name) pillow story and composing a verse: 'Greedily watching the bright moon'
獨徘徊。走入蘆華不轉來。白石枕邊驚夢破。風吹古寺竹門開。
德山棒。一棒一條痕。千山俱打裂。哀哉缺齒胡。不識安心訣。
達磨面壁。九年面壁舌生毛。賺得神光下一刀。早是無風波自起。至今平地浪滔滔。
石阡三昧敏樹相禪師
蜀之潼川王氏子。年二十五。自願出塵。禮本境鑒空剃染。自看五蘊皆空話為究竟。次閱楞嚴經。方得塵勞暫歇。便參破山和尚。山示參狗子無佛性話。一日聞鐘板聲。忽然渾身。如桶箍子爆斷相似。不覺失口。㘞地一聲。傍有僧問曰。是甚麼境界。也要大家得知。師曰。各人珍重。后趨見山。山深肯之。遂以印證。師后開法行化。黔蜀來往。數十餘年。始終不異。康熙壬子仲冬朔三日亥時。在蜀之慈雲堂示寂。臨時謂眾曰。吾欲與眾別矣。汝等不可向士大夫處。索取塔銘。竊彰名位。聽吾偈曰。我為法王。於法自在。來去自由。縱橫無礙。偈畢跏趺而逝。春秋七十。僧臘四十五。
上堂。春光滿目。人境紛紜。不識死中得活。奚言超凡入聖。且二邊不住。中道不安。如何委悉。玉蝶穿花零碎錦。金鶯擲柳亂垂絲。
立秋上堂。以拄杖豎起云。一塵起大地收。佛眼覷不見。放下杖云。一葉落天下秋。海口莫能宣。且道。如何話會。撫掌呵呵云
【現代漢語翻譯】 獨自徘徊，走入蘆葦叢中不再返回。在白石枕邊從夢中驚醒，風吹動著古寺的竹門打開。
德山禪師的棒喝，一棒下去就留下一道痕跡，彷彿要將千山都打裂。可悲啊，那缺齒的胡人（指未能領悟禪意的學人），不明白安心的訣竅。
達磨祖師面壁，九年面壁以至於舌頭都長滿了毛。結果只是換得慧可（神光）砍下一隻手臂。其實早在慧可斷臂之前，就已經無風起浪了，直到如今，這平靜的地面上依然波濤洶涌。
石阡三昧敏樹相禪師
禪師是四川潼川人王氏之子，二十五歲時，自願出家修行。在本地鑒空寺剃度受戒。他起初認為看破五蘊皆空（色、受、想、行、識五種構成人身心的要素皆為空性）就是究竟。後來閱讀《楞嚴經》（佛教經典），才得以暫時放下塵世的煩惱。於是去參拜破山和尚。破山和尚指示他參「狗子無佛性」的話頭（禪宗用以啓發學人的語句）。有一天，他聽到鐘板的聲音，忽然感覺渾身如同箍桶的鐵箍爆裂一般，不覺失聲大叫。旁邊有僧人問：『這是什麼境界？也想讓大家都知道。』禪師說：『各自珍重。』後來他去見破山和尚，破山和尚深深地認可了他，併爲他印證。禪師之後開始弘揚佛法，在貴州和四川一帶往來，數十年始終如一。康熙壬子年（1672年）仲冬初三日亥時，在四川慈雲堂圓寂。臨終時對眾人說：『我要和大家告別了。你們不可向士大夫那裡，索取塔銘，藉此彰顯名位。』聽我的偈語：『我為法王，於法自在。來去自由，縱橫無礙。』說完偈語后，結跏趺坐而逝。享年七十歲，僧臘四十五年。
上堂開示：春天的景色充滿了眼簾，人世間的境況紛繁複雜。不認識從死亡中獲得新生的道理，又怎麼能談得上超越凡俗進入聖境呢？而且執著於二邊（指對立的兩個極端）不對，安於中道也不對，如何才能徹底明白呢？就像玉色的蝴蝶穿梭于花間，散落一地的錦繡，金色的黃鶯飛向柳枝，胡亂地垂下絲絳。
立秋上堂開示：禪師用拄杖豎起來說：『一粒塵埃升起，整個大地都被收攝。』用佛眼也看不見。放下拄杖說：『一片葉子落下，天下都知道秋天來了。』即使是海口（指善於言辭的人）也無法完全表達。那麼，該如何理解體會呢？』拍手呵呵地笑了起來。
【English Translation】 Wandering alone, entering the reeds and not returning. Startled from a dream by the white stone pillow, the wind blows open the bamboo door of the ancient temple.
Deshan's staff, one strike leaves a mark. It seems to shatter a thousand mountains. Alas, the toothless barbarian (referring to those who fail to grasp the essence of Chan), does not understand the secret of peace of mind.
Bodhidharma (達磨) facing the wall, for nine years his tongue grew hair. In the end, he only gained Huike (神光) cutting off an arm. In fact, even before Huike cut off his arm, waves had already arisen without wind. Until now, the calm ground is still full of turbulent waves.
Chan Master Shiqian Sanmei Minshu Xiang
The Chan Master was the son of the Wang family from Tongchuan, Sichuan. At the age of twenty-five, he voluntarily left the secular world to practice. He was ordained at Jiankong Temple in his hometown. He initially thought that seeing through the emptiness of the five skandhas (五蘊) (the five aggregates of form, feeling, perception, mental formations, and consciousness that constitute a person's mind and body) was the ultimate. Later, after reading the Surangama Sutra (楞嚴經) (a Buddhist scripture), he was able to temporarily put down worldly troubles. So he went to visit the monk Poshan. The monk Poshan instructed him to contemplate the topic of 'a dog has no Buddha-nature'. One day, he heard the sound of the bell and board, and suddenly felt as if the iron hoops binding a bucket around his body had burst, and he involuntarily cried out. A monk next to him asked: 'What is this state? I also want everyone to know.' The Chan Master said: 'Cherish each other.' Later, he went to see the monk Poshan, who deeply recognized him and certified him. After that, the Chan Master began to promote the Dharma, traveling back and forth between Guizhou and Sichuan, remaining the same for decades. In the winter of the Renzi year of the Kangxi reign (康熙) (1672), on the third day of the middle winter month, at the hour of Hai, he passed away at Ciyun Hall in Sichuan. On his deathbed, he said to the crowd: 'I am about to say goodbye to everyone. You must not ask the scholar-officials for epitaphs for the pagoda, so as to highlight your fame and position.' Listen to my verse: 'I am the Dharma King, free in the Dharma. Coming and going freely, unhindered in all directions.' After reciting the verse, he sat in the lotus position and passed away. He lived to be seventy years old, with forty-five years as a monk.
Giving a Dharma talk: The spring scenery fills the eyes, and the conditions of the human world are complex and chaotic. If you do not recognize the principle of gaining new life from death, how can you talk about transcending the mundane and entering the sacred? Moreover, clinging to the two extremes (二邊) (referring to two opposing extremes) is not right, and being content with the middle way is also not right. How can you thoroughly understand? It's like jade butterflies fluttering among the flowers, scattering brocade all over the ground, and golden orioles flying to the willow branches, randomly hanging down silk tassels.
Giving a Dharma talk on the Beginning of Autumn: The Chan Master raised his staff and said: 'A speck of dust rises, and the entire earth is gathered up.' Even with the Buddha's eye, it cannot be seen. Putting down the staff, he said: 'A leaf falls, and the whole world knows that autumn has come.' Even the most eloquent person (海口) cannot fully express it. So, how should we understand and experience it?' He clapped his hands and laughed heartily.
。燎水盡而寒潭清。煙光凝而暮山紫。喝一喝下座。
師誕日上堂。以拄杖作釣勢云。數十年來游五湖。煙波江上踏橫蘆。而今四海澄清日。釣取金鱗看有無。僧問。海屋添籌人間事。延生一句意如何。師云。金丹不屬五形煉。玉液原非八石成。乃云。今歲老僧五十五。逢人定不從頭數。因甚不數。分明五四三二一。那管金木水火土。惟有杖頭不等閑。當陽擊碎虛空鼓。識得山僧今誕辰。三世諸佛悉皆普。其或未能。年來屈指二三千。春到寒食一百五。
上堂。行棒行喝。點破頂𩕳一著。搬石運土。築起門墻半垛。像骨輥毬。家風賣盡冷如秋。禾山打鼓。報與諸人莫莽鹵。溈嶺牧牛。一聲麥笛喚回頭。玄沙猛虎。幾個男兒作得主。喫茶趙州。何須特地逞風流。面壁魯祖。不必女媧煉石補。怎似老雲門。看來也是弄精魂。臘月二十五。甜者甜兮苦者苦。參。
住貴州大興禪寺。門人湘穎請上堂。遠問近對。無非妄情卜度。舉東明西。猶涉意識廉纖。到者里。不可以智知。不可以意識。有時拈起也。一人高拱無為。十方坐斷。有時放下也。萬民欣歌有道。四海無虞。正恁么時。不惟封疆萬里。眼蓋乾坤。且不落凡聖一句。作么生道。過現未來同種智。萬象森羅笑點頭。擲拄杖下座。
清鎮九龍云
【現代漢語翻譯】 現代漢語譯本：火焰熄滅后，寒潭變得清澈。煙霧凝聚，傍晚的山呈現出紫色。喝一聲，下座。
禪師誕辰日上堂說法，用拄杖做出釣魚的姿勢說：『數十年來我遊歷五湖，在煙波浩渺的江面上踩著橫生的蘆葦。如今四海清平，釣取一條金色的魚來看看有沒有。』有僧人問：『海屋添籌是人間的喜事，延年益壽一句作何解釋？』禪師說：『金丹不屬於五行煉製，玉液原本不是八種礦石合成。』於是說：『今年老僧五十五歲，遇到人一定不從頭數起。』因為什麼不數？分明是五四三二一，哪裡管什麼金木水火土。只有拄杖不同尋常，當陽一擊擊碎虛空的鼓。認識老僧的誕辰，三世諸佛全部普遍存在。』如果還不能領會，算算年頭也有二三千年，春天到了寒食節第一百零五天。
上堂說法。有時用棒喝，點破頭頂的關鍵之處。有時搬石頭運土，築起門墻的一半。用象骨做的球來滾動，家風賣盡了冷冷清清。禾山打鼓，告訴各位不要莽撞。溈山放牛，一聲麥笛喚牛回頭。玄沙如猛虎，有幾個男兒能做得了主。趙州喫茶，何須特地賣弄風流。面壁的達摩祖師（Bodhidharma），不必女媧煉石補天。怎比得上老雲門，看來也是在賣弄精魂。臘月二十五，甜的甜，苦的苦。參！
（禪師）住持貴州大興禪寺，門人湘穎請求上堂說法。遙遠的提問，近距離的對答，無非是妄想和情慾的揣測。舉出東邊，說明西邊，仍然涉及意識的細微之處。到了這裡，不可以用智力去了解，不可以用意識去認識。有時拿起，一人高高拱手，無所作為，十方世界都被隔斷。有時放下，萬民歡欣歌頌有道的政治，四海沒有憂患。正在這個時候，不只是疆域萬里，眼光覆蓋天地，而且不落入凡聖的任何一句。怎麼說呢？過去、現在、未來都具有相同的智慧，萬象森羅都在笑著點頭。擲下拄杖，下座。
（禪師在）清鎮九龍云（的地方）
【English Translation】 English version: The fire is exhausted, and the cold pool becomes clear. The smoke condenses, and the evening mountains appear purple. Give a shout, and descend from the seat.
On the Zen master's birthday, he ascended the hall to preach, using his staff to make a fishing gesture, saying: 'For decades, I have traveled the five lakes, treading on the horizontal reeds on the misty and wavy river. Now that the four seas are clear, I will fish for a golden carp to see if there is one.' A monk asked: 'Adding years to the sea house is a joyous event in the human world, what is the meaning of the phrase 'prolonging life'?' The Zen master said: 'The golden elixir does not belong to the five elements of refining, and the jade liquid is originally not made of eight kinds of minerals.' Then he said: 'This year, the old monk is fifty-five years old, and when he meets people, he will definitely not count from the beginning.' Why not count? It is clearly five, four, three, two, one, and he doesn't care about metal, wood, water, fire, or earth. Only the staff is extraordinary, striking the void drum in the center. Recognizing the old monk's birthday, all the Buddhas of the three worlds are universally present.' If you still cannot understand, count the years, and there are two or three thousand years, and spring arrives on the 105th day of the Cold Food Festival.
Ascending the hall to preach. Sometimes using the stick and shout, pointing out the key point on the top of the head. Sometimes moving stones and transporting earth, building half of the gate wall. Rolling a ball made of elephant bone, the family style is sold out, cold and desolate. Heshan drums, telling everyone not to be reckless. Guishan grazes cattle, and a flute calls the cattle back. Xuansha is like a fierce tiger, how many men can be the master. Zhaozhou drinks tea, why bother showing off. Bodhidharma (Bodhidharma) facing the wall, no need for Nüwa to refine stones to mend the sky. How can it compare to old Yunmen, who seems to be showing off his spirit. The twenty-fifth day of the twelfth lunar month, the sweet is sweet, the bitter is bitter. Meditate!
The (Zen master) resided at Daxing Zen Monastery in Guizhou, and his disciple Xiangying requested him to ascend the hall to preach. Distant questions, close answers, are nothing but delusions and emotional speculations. Mentioning the east and explaining the west still involves subtle aspects of consciousness. Reaching here, it cannot be understood with intelligence, and it cannot be recognized with consciousness. Sometimes picking up, one person raises his hands high, doing nothing, and the ten directions of the world are cut off. Sometimes putting down, all the people joyfully sing the praises of virtuous politics, and the four seas have no worries. At this very moment, it is not just the vast territory, and the eyes cover the heavens and the earth, but also does not fall into any sentence of the ordinary or the holy. How to say it? The past, present, and future all possess the same wisdom, and all phenomena in the universe are smiling and nodding. Throwing down the staff, descending from the seat.
(The Zen master is at) Qingzhen Jiulong Yun (place).
天燕居申禪師
蜀之李氏子。十九歲。禮大休仙法師出家。習講業。后訪高原。精唯識楞伽並相宗諸要。因在合陽染病。矢志必欲了明大事。病癒隱忠南吊巖山住靜。聞破祖自浙回川。直往親覲。凡悟入省見機緣。在破祖章中。承祖印證之後。適亂入黔。寓居會城大興禪寺。次建清鎮之九龍。后遷平越之福泉。其餘僦居開法之所。罔計其數。
上堂。諸方開堂有法說。山僧開堂無法說。有法說。鷲嶺拈來無處著。無法說。座上爐煙飄屋角。日間浩浩摘楊花。夜裡明明聽鼠嚼。於此會得。不受顢頇。其或未然。看取註腳。以拄杖卓一卓下座。
制日上堂。五里亭。十里鋪。夜則明行晝暗度。任是銅頭鐵額來。頂門一擊全身露。今則坐籌圍幄之中。決勝八方之路。且如保民庇國一句。作么生道。良久云。邊邦寧靜干戈息。萬里歌謠樂太平。
上堂。諸人有寶。用得極熟。在空滿空。在谷滿谷。動靜忙閑。頭出頭沒。四眾者唸佛持經。五葷者飲酒食肉。兩個看來。斤兩咸足。山僧日用只如斯。荷葉為衣瓔珞粥。盡力一句道將來。不過尋常咄咄咄。
上堂。未曾開口。舌頭已遍三千。更覓言詮。猶是畫蛇添足。何如樂則歡喜苦則哭。許多癡人向外尋。尋到驢年沒下落。屈屈屈。不特有情有知。
【現代漢語翻譯】 現代漢語譯本 天燕居申禪師
他是蜀地李氏之子。十九歲時，他拜大休仙法師出家，學習講解經書。後來他拜訪高原，精通唯識宗、《楞伽經》以及相宗的各種要義。因為在合陽染病，他立下誓言一定要了悟明白人生大事。病好后，他隱居在忠南吊巖山靜修。聽說破祖從浙江回到四川，他直接前去拜見。所有關於悟入省見的機緣，都在破祖的章節中。在得到破祖的印證之後，恰逢戰亂進入貴州，他居住在會城的大興禪寺。之後又建造了清鎮的九龍寺，後來又遷往平越的福泉寺。至於其他租住開法的地方，數不勝數。
上堂說法。各方叢林開堂都有一定的說法，山僧我開堂卻沒有什麼說法。要說有法可說，就像世尊在鷲嶺拈花一樣無處可著。要說無法可說，就像座上的爐煙飄向屋角。白天大家熙熙攘攘地採摘楊花，夜晚則清清楚楚地聽見老鼠啃東西的聲音。如果能在此體會領會，就不會懵懂無知。如果還不能領會，就看看我的註解吧。說完用拄杖敲了一下，走下座位。
在朝廷下令停止行動的日子上堂說法。五里亭，十里鋪，夜晚明明地行走，白天卻暗暗地行動。就算是銅頭鐵額的人來了，我也要一擊打在他的頭頂，讓他全身顯露。現在我坐在軍帳之中，運籌帷幄，決勝于千里之外。那麼，比如『保民庇國』這句話，該怎麼說呢？（停頓良久）邊境安寧，戰火平息，萬里百姓歌唱，享受太平。
上堂說法。各位都有寶物，而且用得非常熟練。在空中充滿天空，在山谷中充滿山谷。無論動靜忙閑，都離不開它，時時顯露。四眾弟子唸佛誦經，吃葷的人飲酒吃肉。這兩種人看來，斤兩都一樣充足。山僧我每天的日常也只是這樣，用荷葉當衣服，用瓔珞當粥。盡力說一句，也不過是尋常的『咄咄咄』。
上堂說法。還沒開口，舌頭已經遍佈三千世界。如果還要尋找言語來表達，就像畫蛇添足一樣多餘。不如快樂就歡喜，痛苦就哭泣。許多癡人向外尋求，找到驢年也不會有結果。真是可笑啊！不僅僅是有情眾生有知覺，無情眾生也有知覺。
【English Translation】 English version Zen Master Tianyan Jushen
He was the son of the Li family in Shu (Sichuan). At the age of nineteen, he became a monk under Dharma Master Daxiu Xian, studying and lecturing on scriptures. Later, he visited Gaoyuan (another monk) and became proficient in the Vijnanavada (Yogacara) school, the Lankavatara Sutra, and the essential principles of the Image School. Because he fell ill in Heyang, he vowed to understand the great matter of life. After recovering from his illness, he secluded himself in the Diaoyan Mountain in Zhongnan to live in quietude. Hearing that Po Zu (another monk) had returned to Sichuan from Zhejiang, he went directly to pay his respects. All the opportunities for enlightenment and self-awareness are in the chapter about Po Zu. After receiving Po Zu's confirmation, he happened to enter Guizhou due to the war and resided in the Daxing Zen Temple in Huicheng. Later, he built the Jiulong Temple in Qingzhen, and then moved to the Fuquan Temple in Pingyue. As for other places where he rented and opened Dharma talks, they were countless.
Ascending the Dharma Hall: 'The Dharma halls in various places have fixed Dharma talks, but this mountain monk has no Dharma talk. If there is Dharma to speak of, it is like the World-Honored One (Buddha) holding up a flower on Vulture Peak (Grdhrakuta) (a mountain in India where Buddha taught), with nowhere to place it. If there is no Dharma to speak of, it is like the incense smoke on the seat drifting to the corner of the room. During the day, everyone is busy picking willow catkins; at night, they clearly hear the sound of rats gnawing. If you can understand this, you will not be ignorant. If you have not yet understood, then look at my commentary.' He struck the ground once with his staff and descended from the seat.
Ascending the Dharma Hall on a day when the government ordered a halt to activities: 'Five-mile pavilion, ten-mile shop, walking clearly at night, but acting secretly during the day. Even if those with copper heads and iron foreheads come, I will strike them on the crown of their heads, revealing their entire bodies. Now I sit in the military tent, strategizing and planning, deciding victory from a thousand miles away. So, how should we speak of the phrase 'protecting the people and sheltering the country'?' (After a long pause) 'The borders are peaceful, the flames of war are extinguished, and the people sing and enjoy peace for ten thousand miles.'
Ascending the Dharma Hall: 'Everyone has treasures, and they use them very skillfully. In the sky, they fill the sky; in the valley, they fill the valley. Whether in movement or stillness, busy or idle, they cannot be separated from it, revealing themselves at all times. The fourfold assembly (bhikshus, bhikshunis, upasakas, upasikas) recite the Buddha's name and chant sutras; those who eat meat drink wine and eat meat. Looking at these two kinds of people, their weight is equally sufficient. This mountain monk's daily life is just like this, using lotus leaves as clothes and yingluo (necklaces) as porridge. To say a word with all my strength, it is nothing more than the ordinary 'tut, tut, tut.'
Ascending the Dharma Hall: 'Before even opening my mouth, my tongue has already spread throughout the three thousand worlds. If I still seek words to express it, it is like drawing legs on a snake, adding something superfluous. It is better to rejoice when happy and cry when in pain. Many foolish people seek externally, and they will not find anything even in the year of the donkey (never). How ridiculous! It is not only sentient beings that have awareness, but also insentient beings have awareness.'
要且無情成佛。大眾且道。無情如何成佛。香爐石磬丹墀走。瓦礫泥團跳上堂。
上堂。有時晴有時雨。有時睡有時起。有時呷飯。有時屙屎。擬議思量。白雲萬里。
上堂。五五二十五。六六三十六。溪西雞齊啼。屋北鹿獨宿。現前人天與魔佛。一棒當頭痛徹骨。倒腹傾腸。翻成褻瀆。良久云。蒼天蒼天。
上堂。進前一步太過。退後一步不及。引而不發。箭箭中的。直饒釋迦老人。未免以舌掛壁。無邊香水海。向耳畔傾。盡大地拈來。向腳尖踢。其中一點自天然。牧童牛背橫吹笛。
住平越福泉山。上堂。㲯㲯毿毿。磊磊落落。說則不聞。聞則不說。高山流水兮。若個知音。下里巴歌兮。盡成雅曲。山僧終日口喃喃。其奈爾曹聽不熟。聽得熟。三十拄杖打。得頭破血出。
上堂。或時風或時雪。大冶紅爐分外熱。觸之則燎卻面門。背之則寒颼冷鐵。於此會得。阿彌陀佛與釋迦牟尼。聚首同參。其或未然。未免腦後著楔。
上堂。人人有個目前機。只為尋常放過伊。毋負我儂千古意。得偷閑處略提撕。且道。作么生提撕。良久云。天晴放火山頭黑。下雨尋牛兩腳泥。
上堂。洪爐冶鞴好添煤。鈍鐵頑銅運得來。鑄就金鐘三尺口。龍山一撞響如雷。且如龍山寺未撞鐘時。
【現代漢語翻譯】 現代漢語譯本 要且無情而成佛。各位請說，無情之物如何成佛？香爐、石磬在丹墀（宮殿的臺階）上走動，瓦礫泥團跳上佛堂。
上堂說法。有時晴朗，有時下雨；有時睡覺，有時起身；有時吃飯，有時拉屎。如果加以擬議思量，就像白雲飄過萬里。
上堂說法。五五相乘是二十五，六六相乘是三十六。溪西邊的雞一起啼叫，屋北邊的鹿獨自棲息。現前的人天（天人和人類）與魔佛，一棒當頭打下，痛徹骨髓。如果倒腹傾腸地訴說，反而成了褻瀆。良久之後說：『蒼天啊蒼天！』
上堂說法。向前一步就太過，向後一步就不足。拉開弓卻不發射，箭箭都能射中目標。即使是釋迦老人（Śākyamuni，佛教創始人），也免不了要以舌頭掛在墻壁上（形容無話可說）。無邊的香水海，向你的耳邊傾瀉；將整個大地拈起來，向你的腳尖踢去。其中一點是自然而然的，牧童在牛背上橫吹笛子。
住在平越福泉山。上堂說法。毛髮稀疏而長，心地光明磊落。說出來就聽不見，聽見就說不出來。高山流水啊，有誰是我的知音？下里巴人唱的歌，都變成了高雅的樂曲。山僧我終日口中喃喃自語，奈何你們聽不熟悉。如果聽得熟了，就賞你們三十拄杖，打得頭破血流。
上堂說法。有時颳風，有時下雪，大冶的紅爐格外熱。觸碰它就會燒傷面門，背對著它就會感到寒冷如鐵。如果能在此領會，阿彌陀佛（Amitābha，西方極樂世界的教主）與釋迦牟尼（Śākyamuni，佛教創始人）就會聚在一起共同參悟。如果不能領會，難免腦後要挨木楔。
上堂說法。人人都有個眼前的機會，只因爲尋常而放過了它。不要辜負我長久以來的心意，在能夠偷閑的時候稍微提撕一下。那麼，要如何提撕呢？良久之後說：『天晴的時候，放火燒山，山頭都是黑的；下雨的時候，尋找牛，兩腳都是泥。』
上堂說法。洪爐冶煉要好好地添煤，把鈍鐵頑銅都運過來。鑄成三尺大的金鐘，在龍山一撞，響聲如雷。那麼，龍山寺還沒撞鐘的時候，又是怎樣一番景象呢？
【English Translation】 English version To become a Buddha by being both essential and devoid of sentiment. Let everyone speak: How can insentient things achieve Buddhahood? Incense burners and stone chimes walk on the danchi (palace steps), tiles and mud clods jump onto the Dharma hall.
Ascending the hall for Dharma talk. Sometimes it's sunny, sometimes it rains; sometimes sleeping, sometimes rising; sometimes eating, sometimes defecating. If you deliberate and contemplate, it's like white clouds drifting ten thousand miles.
Ascending the hall for Dharma talk. Five times five is twenty-five, six times six is thirty-six. The chickens west of the stream crow together, the deer north of the house sleeps alone. The present humans and devas (gods and humans) and demons and Buddhas, a blow to the head with a staff, the pain pierces the bones. If you pour out your heart and lungs, it becomes blasphemy. After a long silence, he says: 'Oh, heavens, oh, heavens!'
Ascending the hall for Dharma talk. Taking one step forward is too much, taking one step back is not enough. Drawing the bow but not releasing the arrow, every arrow hits the mark. Even the old Śākyamuni (the founder of Buddhism) cannot avoid hanging his tongue on the wall (idiom for being speechless). The boundless fragrant water sea pours into your ears; picking up the entire earth, kicking it at your toes. The one point within is natural, a shepherd boy plays the flute horizontally on the back of an ox.
Residing at Pingyue Fuquan Mountain. Ascending the hall for Dharma talk. Sparse and long hair, a bright and open heart. Saying it, you don't hear it; hearing it, you don't say it. High mountains and flowing water, who is my confidant? Songs of the common people, all become elegant melodies. This mountain monk murmurs all day long, but alas, you are not familiar with listening. If you become familiar with listening, you will be beaten thirty times with a staff, until your head is broken and bleeding.
Ascending the hall for Dharma talk. Sometimes wind, sometimes snow, the red furnace of the great forge is especially hot. Touching it will burn your face, turning your back to it will feel cold as iron. If you can understand this, Amitābha (the lord of the Western Pure Land) and Śākyamuni (the founder of Buddhism) will gather together to study. If you cannot understand, you will inevitably have a wedge driven into the back of your head.
Ascending the hall for Dharma talk. Everyone has an opportunity right before their eyes, but they let it pass by because it's ordinary. Don't fail my long-held intention, take a moment to remind yourself when you have some free time. So, how do you remind yourself? After a long silence, he says: 'When the weather is clear, setting fire to the mountain makes the mountaintop black; when it rains, searching for the ox makes both feet muddy.'
Ascending the hall for Dharma talk. The smelting furnace needs to be well-fueled, bring the dull iron and stubborn copper. Cast a three-foot-tall golden bell, striking it at Dragon Mountain makes a thunderous sound. So, what was it like before the Dragon Mountain Temple rang the bell?
棲賢寺里。三五百人。還有聞鐘者么。良久云。箸頭碗底分明道。只恐人聾不解聞。
上堂。無量法門頻舉出。百千三昧就中看。花簇簇錦攢攢。只是無容正眼看。看得圓全少半邊。既是圓全。因甚少半邊。參。
上堂。口說話鼻出息。眼見耳聞無了日。饒他伎倆問得來。只要一個拳頭疾。能治野狐精。能使參禪畢。盡情道出告諸人。試問諸人識不識。識則快活平生。不識則昏迷苦極。
上堂。在儒習儒。在佛習佛。動止施為。何所不足。百千萬劫只如斯。任是神通跳不出。直饒跳得出。鳥倦還歸樹里宿。
上堂。本無正本無邪。何用堤防試鏌鎁。摸著秤錘著實冷。也須隨分納些些。
上堂。過去已過去。未來尚未來。惟有今日事。徘徊夢眼開。君不見古蒼苔。多少行人盡活埋。
紫竹靈隱印文禪師
謝知事上堂。烹佛煉祖。須假作家鉗錘。扶宗荷教。倚仗本分弟兄。交加肘臂。互喚主賓。知音明眼。相照同心。統三界以為家。作四生之依怙。可以發大機施大用。起祥雲布瑞氣。令滿堂大眾。個個如龍似虎。人人玉轉珠回。到者里。不惟扶豎宗乘。亦乃流通正眼。既然如此。且道。烹佛煉祖。意作么生。擊碎驪龍明月珠。敲出鳳凰五色髓。
因事解制上堂。法愛最
【現代漢語翻譯】 現代漢語譯本： 在棲賢寺里，有三五百人，還有人聽到鐘聲嗎？（停頓良久）就像用筷子吃飯，用碗喝水一樣，道理已經說得很明白了，只是恐怕有些人耳朵聾了，聽不明白。
上堂說法：無量的法門頻繁地被提出來，百千種三昧（Samadhi，佛教術語，指止息一切雜念，使內心平靜的狀態）就在其中顯現。鮮花簇擁，錦緞堆砌，只是無法用正眼去看。如果看得圓滿周全，反而會缺少一半。既然是圓滿周全的，為什麼又會缺少一半呢？參悟吧！
上堂說法：嘴巴說話，鼻子出氣，眼睛看東西，耳朵聽聲音，這些行為沒有停止的時候。即使他有各種各樣的伎倆來提問，我只需要一個快速的拳頭。能制服野狐精（比喻邪說或不正之風），能使參禪完畢。我將全部的道理都告訴你們，試問各位是否明白？明白就一生快活，不明白就昏迷痛苦至極。
上堂說法：在儒家就學習儒家的思想，在佛家就學習佛家的思想。一舉一動，一言一行，還有什麼不足夠的呢？即使經歷百千萬劫也只是這樣，任憑你有什麼神通也跳不出去。即使真的跳得出去，也像疲倦的鳥兒最終還是要回到樹上休息。
上堂說法：本來就沒有正也沒有邪，又何必用寶劍來試探？摸到秤砣就會感到實在的冷。也需要隨自己的能力承擔一些。
上堂說法：過去已經過去，未來尚未到來，只有今天的事情，在夢幻般的眼睛中徘徊。你難道沒有看到那古老的蒼苔嗎？多少行人被活埋在下面。
紫竹靈隱印文禪師
謝知事上堂說法：要烹佛煉祖，必須藉助內行人的工具和錘鍊。要扶持宗門，承擔教化，要依靠本分的同修。互相配合，互相幫助，互相尊重。知音和明眼人，互相照應，同心同德。把三界（欲界、色界、無色界）當作自己的家，作為四生（胎生、卵生、濕生、化生）的依靠。可以發揮大的機能，施展大的作用，興起吉祥的雲彩，散佈祥瑞的氣息，讓滿堂的大眾，個個都像龍一樣威猛，像虎一樣有力，人人都能像玉石一樣轉動，像珍珠一樣圓潤。到了這裡，不僅能夠扶持宗門的傳承，也能夠流通正法眼藏。既然如此，那麼，烹佛煉祖，到底是什麼意思呢？就是要擊碎驪龍（傳說中的黑龍）的明月珠，敲出鳳凰的五色髓。
因事解制上堂說法：佛法之愛最為重要。
【English Translation】 English version: In Qixian Temple, there are three to five hundred people. Is there anyone still listening to the bell? (After a long pause) It's like eating with chopsticks and drinking from a bowl. The principle has been explained clearly, but I'm afraid some people are deaf and can't understand.
Entering the hall for Dharma talk: Immeasurable Dharma doors are frequently brought up, and hundreds of thousands of Samadhis (Samadhi, a Buddhist term referring to the state of calming the mind by stopping all distracting thoughts) are manifested within them. Flowers are clustered, and brocades are piled up, but it is impossible to look at them with the right eye. If you see it completely and perfectly, you will lack half of it. Since it is complete and perfect, why is half missing? Contemplate!
Entering the hall for Dharma talk: The mouth speaks, the nose breathes, the eyes see, and the ears hear. These actions never stop. Even if he has all kinds of tricks to ask questions, I only need a quick fist. It can subdue the wild fox spirit (a metaphor for heresy or unhealthy tendencies) and can complete the Chan practice. I tell you all the principles, try to ask if you understand? If you understand, you will be happy all your life, if you don't understand, you will be confused and suffer extremely.
Entering the hall for Dharma talk: When in Confucianism, learn Confucianism; when in Buddhism, learn Buddhism. Every move, every word, and every action, what is not enough? Even if you go through hundreds of millions of kalpas, it is just like this. No matter what supernatural powers you have, you can't jump out. Even if you really jump out, it's like a tired bird eventually returning to the tree to rest.
Entering the hall for Dharma talk: Originally, there is neither right nor wrong, so why use a precious sword to test? Touching the weight of the scale will feel the real cold. You also need to bear some according to your ability.
Entering the hall for Dharma talk: The past is already past, the future has not yet come, only today's affairs linger in dreamlike eyes. Haven't you seen the ancient moss? How many pedestrians are buried alive underneath.
Chan Master Yinwen of Zizhu Lingyin
Xie Zhi Shi's Dharma talk in the hall: To cook Buddhas and refine Patriarchs, you must use the tools and tempering of experts. To support the sect and undertake the teachings, you must rely on the brothers and sisters who are true to their duties. Cooperate with each other, help each other, and respect each other. Those who understand music and those with clear eyes, take care of each other and are of one heart and one mind. Take the Three Realms (Desire Realm, Form Realm, Formless Realm) as your home and rely on the Four Births (womb-born, egg-born, moisture-born, transformation-born). You can exert great functions and perform great actions, raise auspicious clouds, and spread auspicious atmosphere, so that everyone in the hall is as mighty as a dragon and as powerful as a tiger, and everyone can turn like jade and be as round as a pearl. Here, you can not only support the inheritance of the sect, but also circulate the true Dharma eye. Since this is the case, then, what does it mean to cook Buddhas and refine Patriarchs? It is to smash the bright moon pearl of the Black Dragon (a legendary black dragon) and knock out the five-colored marrow of the phoenix.
Dharma talk in the hall on lifting the restrictions due to an event: The love of the Dharma is the most important.
難別。其如世道何。他年同聚首。古鏡復重磨。暖瓶連雪水。鳴錫帶風多。滿堂龍象客。暫度別山阿。且道。即今聖制告圓。慶賞一句作么生道。長將日月為天眼。踏破乾坤腳底寬。
黃平九龍半云慧禪師
吉安羅氏子。幼失恃怙。七歲。伊族送普陀山萬福堂。禮月清披剃。十八歲。在本山圓具。發心遍參。師志願多重修持。所以到處以行務為先。至雙桂參破祖。充水頭。機緣相契。承祖印可。後人黔刻苦。建叢林十有餘所。惟九龍頗稱意。故歸九龍示寂。世壽七十五。僧臘六十八。
上堂。拈起拄杖云。者木上座。相伴老僧。二三十年來。穿云渡水。共歷艱辛。有時穩坐家堂。藉他撐門拄戶。有時慣熟露布。憑渠打雨敲風。今日豈肯吝施方便。畫一畫云。畫斷千差無異路。卓一卓云。等閑卓破上頭關。喝一喝下座。
上堂。卓拄杖一下云。山僧惟憑此棒。要絕諸人伎倆。當下斷卻命根。作個諸方榜樣。如上祖師心印。教外傳來。似鐵牛之狀。年印月印。日印時印。良久云。今日盡情托開。與汝諸人印證。咦。切忌錯認。
臨濟三十三世天童第三代破山下
像崖珽禪師法嗣
永寧中和云腹智禪師
蜀之順慶李氏子。母何氏。夜夢僧托缽入門。覺而生。于本境水月庵
。禮六度剃染。因聽繩樸法師講法華經。至若坐若經行處。頓啟疑情。始參含璞未契。后參象崖和尚印可。出世住蜀之三聖悟燈。黔之云歸清涼長壽復興永寧中和。入楚因由不贅。
上堂。豎拂子云。祖師心印。狀似鐵牛之機。印泥印水印空。乃至森羅萬象。無不印之。即今清涼。四眾臨筵。人天普集。且道。還在祖師心印里么。若也會得。不勞彈指。樓閣門開。百千善財。一齊敬禮。其或未然。一片白雲橫谷口。許多歸鳥盡迷巢。喝一喝下座。
元旦上堂。天得一以清。地得一以寧。君王得一天下太平。衲僧得一海眾云臻。遂顧視左右云。且道一作么生得。喝一喝下座。
上堂。問清光照眼似迷家。明白轉身還墮位。且道。過在於何。師云。領取三十拄杖。僧擬議。師便打。乃云。爐鞴重開。镕凡鑄聖。鉗錘再舉。點鐵成金。若是當爐不避火底衲僧。曏者里。镕作一團。煉成一片。正法眼直下開明。秘密藏通身突露。不枉請主添煤添炭。山僧扇風扇火。其或未然。巧匠爐邊鈍鐵多。
朔日上堂。舉萬法歸一。一歸何處。乃顧視左右。震威一喝云。諸人者還識得一么。若識得一。百千諸佛體共生。三才四相從此出。復喝一喝下座。
上堂。豁開頂門正眼。放出當陽鐵鷂。一任南北東西
【現代漢語翻譯】 現代漢語譯本： 禮拜六度（六種波羅蜜）后剃度出家。因為聽繩樸法師講解《法華經》，在行住坐臥之處，頓然生起疑情。最初參訪含璞禪師未能契合，後來參訪象崖和尚得到印可。出世后，先後住持四川的三聖悟燈寺，貴州的云歸寺、清涼寺、長壽寺、復興寺、永寧寺、中和寺。進入湖北的原因就不再贅述。
上堂說法。豎起拂塵說：『祖師心印，狀似鐵牛的機關。印泥印水印水印空，乃至森羅萬象，沒有不被印的。現在清涼寺，四眾弟子聚集，人天大眾普遍雲集。那麼請問，還在祖師心印里嗎？』如果能夠領會，不用彈指，樓閣之門自然打開，成百上千的善財童子，一齊恭敬禮拜。如果未能領會，一片白雲橫在山谷口，許多歸巢的鳥兒都迷失了方向。』喝一聲，走下法座。
元旦上堂說法。『天得到『一』而清明，地得到『一』而安寧，君王得到『一』而天下太平，衲僧得到『一』而海眾雲集。』於是環顧左右說：『那麼請問，這個『一』如何得到？』喝一聲，走下法座。
上堂說法。問：『清光照眼，好像迷失了家，明白轉身，反而墮落了位置。』那麼請問，過錯在哪裡？』師父說：『領受三十拄杖。』僧人想要思量，師父就打。於是說：『爐鞴重新打開，熔化凡夫，鑄造聖人。鉗錘再次舉起，點鐵成金。如果是當爐不怕火的衲僧，在這裡，熔化成一團，煉成一片，正法眼當下開明，秘密藏全身顯露。不辜負請主添煤加炭，山僧扇風點火。如果不是這樣，巧匠爐邊鈍鐵多。』
朔日上堂說法。舉：『萬法歸一，一歸何處？』於是環顧左右，震懾地喝一聲說：『各位，還認識這個『一』嗎？如果認識這個『一』，成百上千的諸佛與你同體共生，天、地、人三才和地、水、火、風四相從此而出。』再次喝一聲，走下法座。
上堂說法。豁然打開頂門的正眼，放出當空的鐵鷂，任憑它南北東西。
【English Translation】 English version: He paid homage to the Six Perfections (Six Pāramitās) and was tonsured. Because he listened to Dharma Master Shengpu lecturing on the Lotus Sutra, doubts suddenly arose in his mind whether he was sitting, walking, standing, or lying down. Initially, he visited Chan Master Hanpu but did not attain enlightenment. Later, he visited Abbot Xiangyai and received his approval. After entering the world, he successively resided at Sansheng Wudeng Temple in Sichuan, Yungui Temple, Qingliang Temple, Changshou Temple, Fuxing Temple, Yongning Temple, and Zhonghe Temple in Guizhou. The reasons for entering Hubei will not be elaborated.
Ascending the Dharma Hall, he raised his whisk and said, 'The ancestral teacher's mind-seal is like the mechanism of an iron ox. It seals mud, seals water, and seals emptiness, even all the myriad phenomena are sealed by it. Now, at Qingliang Temple, the fourfold assembly has gathered, and humans and devas have universally assembled. So, I ask, are you still within the ancestral teacher's mind-seal?' If you can understand, without snapping your fingers, the gates of the pavilion will naturally open, and hundreds and thousands of Sudhana Kumaras will respectfully bow. If you have not understood, a white cloud lies across the mouth of the valley, and many returning birds have lost their nests.' He shouted once and descended from the Dharma seat.
Ascending the Dharma Hall on New Year's Day, he said, 'Heaven attains 'one' and becomes clear, earth attains 'one' and becomes peaceful, the king attains 'one' and the world is at peace, and a monk attains 'one' and the monastic community gathers like clouds.' Then he looked around and said, 'So, I ask, how is this 'one' attained?' He shouted once and descended from the Dharma seat.
Ascending the Dharma Hall, he said, 'The clear light illuminates the eyes, seeming to lose one's home; understanding and turning around, one falls from their position.' So, I ask, where does the fault lie?' The master said, 'Receive thirty blows of the staff.' As the monk contemplated, the master struck. Then he said, 'The furnace is reopened, melting the ordinary and casting the sage. The hammer is raised again, turning iron into gold. If you are a monk who does not avoid the fire at the furnace, here, melt into one mass, refine into one piece, the Dharma Eye directly opens, and the secret treasury is fully revealed. It is not in vain that the host adds coal and charcoal, and the mountain monk fans the flames. If not, there is much dull iron beside the skillful craftsman's furnace.'
Ascending the Dharma Hall on the first day of the month, he raised the question, 'The myriad dharmas return to one, where does the one return?' Then he looked around and shouted with a thunderous voice, 'Everyone, do you recognize this 'one'?' If you recognize this 'one', hundreds and thousands of Buddhas share the same body, and the three powers (heaven, earth, and man) and the four elements (earth, water, fire, and wind) arise from this.' He shouted again and descended from the Dharma seat.
Ascending the Dharma Hall, he said, 'Suddenly opening the true eye in the crown of the head, release the iron falcon into the sky, letting it go north, south, east, and west.'
。管教隨流得妙。是則是。忽遇卒風暴雨時。又作么生迴避。切莫將身潛古廟。喝一喝下座。
師誕日上堂。未知生焉知死。死即生生即死。生死直教徹到底。驚起長空鐵鷂兒。吞卻門前石獅子。且不涉生死一句。作么生道。虛空卓立五須彌。喝一喝下座。
上堂。昨夜三十日。今朝是新年。鼓樂喧天地。人人盡歌歡。就里有一人。不隨聲色轉。不逐四時遷。且道。是那一人。遂擲下拄杖云。參。
解制。東風解凍草萌芽。行腳衲僧亂似麻。帶水拖泥驀直去。阿誰當道摘楊花。遂拈拄杖召眾云。即今莫有摘楊花底么。出來試道道看。時有僧出禮拜。師一齊打散。歸方丈。
開州龍音余山瑞禪師
西蜀王氏子。母張氏。十六歲。于本境奉聖寺。禮惟遠祝髮。隨遠赴講席。聽楞嚴經。至七處徴心八還辯見處。忽起疑情。便辭出關。至楚之承天吉祥寺。參一老宿。宿示遍參。師禮退。游江西。至廬山。參慧燈靜主。緣不相契。往浙之徑山。參語風。又至天臺。參大道法師。道指參天童密祖。依祖圓具。后參瑞光頂目。勤務三載。亦不契。方辭歸里。參象崖和尚印可。后住黔之龍音崇寧。粵之華林。滇之報恩慈光獅云鹿苑指林慧光正續常樂。復終於報恩。
上堂。幾天陰雨幾天晴。為道
【現代漢語翻譯】 現代漢語譯本：管教隨順潮流才能得到精妙之處。是這樣沒錯。如果忽然遇到狂風暴雨的時候，又該如何迴避呢？千萬不要將身藏到古廟裡。喝一聲，下座。 師父誕辰日上堂說法：不知道生，怎麼知道死？死就是生，生就是死，生死一定要徹底明白。驚起長空中的鐵鷂，吞掉門前的石獅子。且不說不涉及生死的那一句，該怎麼說呢？虛空之中，巍然屹立著五座須彌山（佛教宇宙觀中的聖山）。喝一聲，下座。 上堂說法：昨夜是臘月三十，今天是大年初一。鼓樂喧天，人人都唱歌歡慶。這裡面有一個人，不隨著聲色而轉移，不隨著四季而變遷。請問，是哪一個人？於是扔下拄杖說：參！ 解制（結束結夏安居）：東風吹來，解除了冰凍，草木開始萌芽，行腳的僧人像亂麻一樣。帶著水，拖著泥，逕直往前走，誰在路邊採摘楊花？於是拿起拄杖，召集眾人說：現在有沒有采摘楊花的人？出來試著說一說看。當時有個僧人出來禮拜，師父一齊打散他們，回到方丈室。 開州龍音余山瑞禪師 西蜀王氏之子，母親是張氏。十六歲時，在本境奉聖寺，向惟遠剃度出家。跟隨惟遠聽講經，聽到《楞嚴經》中『七處征心八還辯見』的地方，忽然產生疑問，於是辭別離開。到楚地的承天吉祥寺，參訪一位老宿，老宿指示他廣泛參學。禪師行禮後退下，遊歷江西，到廬山，參訪慧燈靜主，但彼此不投契。前往浙江的徑山，參訪語風，又到天臺山，參訪大道法師，大道法師指示他參訪天童密祖，依止密祖受具足戒。後來參訪瑞光頂目，勤奮侍奉三年，也不契合。於是辭別回家鄉，參訪象崖和尚，得到印可。後來住在黔地的龍音崇寧，粵地的華林，滇地的報恩慈光獅云鹿苑指林慧光正續常樂，最終在報恩寺圓寂。 上堂說法：幾天陰雨幾天晴，爲了說道
【English Translation】 English version: Instructing and guiding should follow the flow to attain the subtle essence. That's right. But if suddenly encountering violent winds and rain, how should one avoid them? By no means should you hide yourself in an old temple. A shout, and then descends from the seat. Delivering a Dharma talk on the Master's birthday: Not knowing life, how can one know death? Death is life, and life is death; one must thoroughly understand the cycle of birth and death. Startling the iron falcon in the vast sky, swallowing the stone lion in front of the gate. Leaving aside the phrase that does not involve birth and death, how should it be expressed? In the void, the five Mount Sumerus (the sacred mountain in Buddhist cosmology) stand tall. A shout, and then descends from the seat. Delivering a Dharma talk: Last night was the thirtieth day of the twelfth lunar month, and today is the first day of the new year. Drums and music fill the heavens and the earth, and everyone sings and rejoices. Among them, there is one person who does not shift with sounds and sights, and does not change with the four seasons. Tell me, who is that person? Then he threw down his staff and said: Investigate! End of Retreat (解制, end of the summer retreat): The east wind thaws the ice, and the grasses sprout; the wandering monks are like tangled hemp. Carrying water and dragging mud, they go straight ahead; who is picking willow catkins by the roadside? Then he picked up his staff and summoned the assembly, saying: Right now, is there anyone picking willow catkins? Come out and try to say something. At that time, a monk came out and bowed. The master scattered them all and returned to his abbot's room. Zen Master Rui of Yushan Longyin in Kaizhou He was the son of the Wang family of Western Shu, his mother was Zhang. At the age of sixteen, he was tonsured at Fengsheng Temple in his native place by Weiyuan. He followed Weiyuan to listen to lectures, and when he heard the passage in the Surangama Sutra about 'seven places questioning the mind and eight returns distinguishing the seeing,' he suddenly had doubts, so he bid farewell and left. He went to Chengtian Jixiang Temple in Chu, where he visited an old monk, who instructed him to study widely. The Zen master bowed and withdrew, traveled to Jiangxi, and went to Mount Lu, where he visited the abbot of Huideng, but they did not agree. He went to Jingshan in Zhejiang, where he visited Yufeng, and then to Mount Tiantai, where he visited Dharma Master Dadao, who instructed him to visit Patriarch Mitu of Tiantong. He received full ordination under Mitu. Later, he visited Dingmu of Ruiguang and served diligently for three years, but they did not agree either. So he bid farewell and returned to his hometown, where he visited the monk Xiangya and received his approval. Later, he lived in Longyin Chongning in Qian, Hualin in Yue, Baoen Ciguang Shiyun Luyuan Zhilin Huiguang Zhengxu Changle in Dian, and finally passed away at Baoen Temple. Delivering a Dharma talk: Several days of cloudy rain, several days of clear skies, for the sake of the Dao
求師訪百城。要會毗盧無相印。千峰頂上出頭行。德山曹洞溈仰雲門。濟宗玄要。奪境奪人。輥毬打鼓。懺罪安心。乾屎橛麻三斤。草鞋踏雪人人見。竹枝敲云幾個聞。直饒臨風快便。未免拂跡成痕。箇中若有白眉客。何須費我頂門針。喝一喝。
上堂。名不得狀不得。曉嶂四青孤月白。砧杵聲聲到枕寒。最憐千里未歸客。舉拄杖云。喚作拄杖則觸。不喚作拄杖則背。不得有語。不得無語。擺手出潼關。山僧不再舉。喝一喝云。推倒面前須彌山。鞭起石龍能作雨。
上堂。到山貧骨勁。抵志清標潔。甕牖度涼風繩樞穿曉月。耳聽之而為聲。目視之而成色。該萬變而有餘。會殊途以同轍。猢猻天半攪銀河。觸倒東華一個缺。喝云。十字一直一橫。莫道山僧扯白。
上堂。正位來偏位來。金樓玉宇夜生苔。眼前色耳畔聲。古寺敲鐘月正明。伶俐衲僧顢不得。也隔鄉關半日程。拈起杖云。惟有拄杖子。橫豎握權衡。卓一卓下座。
上堂。超言象外。不涉寰中。發箭鋒機。攬括利器。睦州現成公案。豈為獨接雲門。黃龍室內三關。至今奔走衲子。要會便會。眨眼成盲。以拄杖擊案云。不是知音。徒勞側耳。
思南海云純一源禪師
蜀之趙氏子。母楊氏。七歲送本境南華寺剃染。參黃檗象
【現代漢語翻譯】 現代漢語譯本： 尋師訪道走遍百城，要領會毗盧佛（Vairocana，宇宙之光）無相之印。在千峰頂上也要勇猛精進。德山宣鑒、曹山、溈山靈佑、仰山慧寂、雲門文偃，以及濟宗的玄妙要旨，奪取境界，奪取人。像滾動圓球，敲打鼓一樣，懺悔罪過，安定內心。『乾屎橛』（gān shǐ jué，擦屁股的木棒）和『麻三斤』（má sān jīn，麻重三斤）的公案，草鞋踏雪人人都能看見，竹枝敲云有幾人能聽聞？縱然臨風時感覺暢快便利，也難免拂過之後留下痕跡。如果其中有見識獨到的人，又何須我多費口舌？喝！
上堂說法。無法用語言文字來描述，就像曉霧籠罩的山峰呈現青色，孤零零的月亮顯得潔白。搗衣的聲音聲聲入耳，讓人感到寒冷，最可憐的是那些遠在千里之外尚未歸家的人。舉起拄杖說：『如果說它是拄杖，就落入了執著；如果說它不是拄杖，就違背了事實。』既不能說有，也不能說無。擺手離開潼關，老衲我不再多說了。喝！推倒面前的須彌山（Sumeru，宇宙中心），鞭打石龍讓它降雨。
上堂說法。來到山中，貧窮卻骨氣剛勁，立定志向，品格自然高潔。用破甕的視窗來感受涼風，用繩子做的樞紐來迎接曉月。用耳朵聽，就成了聲音；用眼睛看，就成了顏色。包容萬千變化而綽綽有餘，彙集不同的途徑而歸於同一目標。猢猻在半空中攪動銀河，撞倒了東華（指東方）的一角。喝！十字加上一橫，不要說老衲我胡說八道。
上堂說法。從正位來，還是從偏位來？金樓玉宇也長滿了青苔。眼前所見之色，耳畔所聞之聲，在古老的寺廟裡敲鐘，月亮正明亮。聰明的僧人也難以矇混過關，仍然隔著遙遠的家鄉。拿起拄杖說：『只有這拄杖，橫豎都能掌握權衡。』用拄杖敲擊禪床，然後下座。
上堂說法。超越言語文字之外，不涉及世俗塵寰之中。發出箭鋒般敏銳的機鋒，掌握包含一切的利器。睦州道蹤禪師現成的公案，難道只是爲了接引雲門文偃禪師？黃龍慧南禪師室中的三關，至今還有學人在其中奔走。要領會就當下領會，眨眼之間就會迷失方向。用拄杖敲擊禪床說：『不是知音之人，徒勞地側耳傾聽。』
思念南海云純一源禪師 是四川趙氏之子，母親姓楊。七歲時被送到本境的南華寺剃度出家。參拜黃檗希運禪師的弟子黃檗象。
【English Translation】 English version: Seeking teachers, I visited hundreds of cities, desiring to comprehend the formless seal of Vairocana (the light of the universe). Even atop a thousand peaks, one must strive forward with courage. Deshan Xuanjian, Caoshan, Weishan Lingyou, Yangshan Huiji, Yunmen Wenyan, and the profound essence of the Ji School—seizing the realm, seizing the person. Like rolling a ball, beating a drum, repenting of sins, and settling the mind. The cases of 'dry shit stick' (gān shǐ jué, a wooden stick for wiping the buttocks) and 'three pounds of flax' (má sān jīn, three pounds of flax), everyone sees footprints in the snow, but how many hear the bamboo branch knocking on the clouds? Even if one feels swift and convenient in the wind, it is inevitable that traces will be left behind. If there is a discerning person among you, why should I waste my breath? Ha!
Entering the hall for Dharma talk. It cannot be described in words, like the misty peaks appearing blue, and the solitary moon appearing white. The sound of pounding clothes reaches the pillow, making one feel cold, most pitiable are those who are far away and have not yet returned home. Raising the staff, I say: 'If you say it is a staff, you fall into attachment; if you say it is not a staff, you contradict the truth.' Neither can you say it exists, nor can you say it does not exist. Waving my hand, I leave Tongguan, this old monk will say no more. Ha! Overthrow Mount Sumeru (the center of the universe) before you, whip the stone dragon to make it rain.
Entering the hall for Dharma talk. Coming to the mountain, one is poor but has strong bones, setting one's mind, one's character is naturally noble. Using the window of a broken urn to feel the cool breeze, using a rope as a hinge to welcome the dawn moon. Using the ears to listen, it becomes sound; using the eyes to see, it becomes color. Embracing myriad changes with abundance, converging different paths to the same goal. The monkey stirs the Milky Way in mid-air, knocking down a corner of Donghua (referring to the East). Ha! A cross plus a horizontal line, don't say that this old monk is talking nonsense.
Entering the hall for Dharma talk. From the correct position, or from the biased position? Gold towers and jade buildings are covered with moss. The colors seen before the eyes, the sounds heard in the ears, in the ancient temple, the bell is ringing, and the moon is bright. Clever monks cannot be fooled, they are still separated by a long distance from their hometown. Picking up the staff, I say: 'Only this staff, horizontally and vertically, can grasp the balance.' Strike the Zen platform with the staff, and then descend from the seat.
Entering the hall for Dharma talk. Beyond words and symbols, not involving the mundane world. Emitting the sharp point of an arrow, grasping the all-encompassing weapon. The ready-made case of Zen Master Muzhou Daozong, is it only to receive Zen Master Yunmen Wenyan? The three barriers in Zen Master Huanglong Huinan's room, still have learners running around in them. If you want to understand, understand now, in the blink of an eye you will lose your way. Striking the Zen platform with the staff, I say: 'Those who are not kindred spirits, it is futile to prick up your ears.'
Thinking of Zen Master Yun Chunyi Yuan of the South Sea He was the son of the Zhao family of Sichuan, his mother's surname was Yang. At the age of seven, he was sent to Nanhua Temple in his native place to be tonsured and become a monk. He visited Huangbo Xiang, a disciple of Zen Master Huangbo Xiyun.
崖和尚印可。住黔之海云寺。
上堂。十虛融攝。正眼洞明。八表昇平。圓機獨運。萬象不能藏覆。千聖無以擬倫。明明絕承當。歷歷無回互。拈起也天回地轉。放下也草偃風行。弘開一道神光。不落見聞知覺。正恁么時。家邦穩密則且置。祇如拈香報國一句。作么生道。萬里山河歸有道。十方世界樂無為。
上堂。目擊塵塵剎剎。同居華藏海中。頂門密密堂堂。渾是無生法象。所以拈一莖草。現丈六身。吹一布毛。傳正法眼。離無離有。絕聖絕凡。八字打開。分明顯示。還委悉么。舉拂子云。東方妙喜世界。也不離個里。西方極樂世界。也不離個里。上方兜率世界。也不離個里。如是則一處通。百處千處一時通。一處圓。千處萬處一時圓。且不離本有一句。作么生道。良久云。唸唸不遷仁德重。朝朝常共野云間。
上堂。海云鼓浪。虎水揚塵。眼德似震雷霆。耳觀如張錦繡。三百六十骨節。一一現無邊妙身。八萬四千毛端。頭頭彰寶王剎海。不是神通妙用。亦非法爾如然。茍能千眼頓開。直下十方坐斷。且超然獨脫一句。作么生道。良久擊拂子云。試玉須經火。求珠不離泥。
黔南會燈錄卷第一 卍新續藏第 85 冊 No. 1591 黔南會燈錄
黔南會燈錄卷第二
【現代漢語翻譯】 現代漢語譯本： 崖和尚認可了他，讓他住持黔地的海云寺。
上堂開示：十方虛空融攝一切，正眼明察洞悉。天下太平，圓滿的機用獨自運轉。萬象無法隱藏覆蓋，千聖也無法比擬。明明朗朗，沒有任何承當；歷歷分明，沒有任何含糊。拈起則天翻地覆，放下則草隨風倒。弘揚開顯一道神光，不落入見聞知覺。正在這個時候，家國安穩暫且不論，就像拈香報國這一句，該怎麼說呢？萬里山河歸於有道之士，十方世界享受無為的快樂。
上堂開示：親眼目睹每個微塵、每個剎土，都同處於華藏海中。頭頂之上密密堂堂，完全是無生之法相。所以拈起一根草，能顯現丈六金身；吹起一根布毛，能傳達正法眼藏。遠離有無，超越聖凡。將『八』字打開，分明顯示出來。還明白嗎？舉起拂塵說：東方的妙喜世界，也不離開這裡；西方的極樂世界，也不離開這裡；上方的兜率世界，也不離開這裡。這樣則一處通達，百處千處一時通達；一處圓滿，千處萬處一時圓滿。且說不離根本這一句，該怎麼說呢？良久后說：唸唸不遷，仁德深重；朝朝常常與野云爲伴。
上堂開示：海云寺鼓動波浪，虎水揚起塵埃。眼德如同震雷霆，耳觀如同張開錦繡。三百六十個骨節，每一個都顯現無邊妙身；八萬四千個毛孔，每一個都彰顯寶王剎海（指佛所居住的清凈國土）。這不是神通妙用，也不是自然而然。如果能夠千眼頓開，當下就能在十方坐斷。且說超然獨脫這一句，該怎麼說呢？良久后敲擊拂塵說：試玉需要經過火煉，求珠不能離開泥土。
《黔南會燈錄》卷第一 卍新續藏第85冊 No. 1591 《黔南會燈錄》
《黔南會燈錄》卷第二
【English Translation】 English version: The monk Ya was approved by his teacher and resided at Haiyun Temple in Qian.
Entering the hall for instruction: The ten directions of emptiness encompass everything, and the true eye clearly perceives and understands. The world is peaceful, and the perfect function operates independently. The myriad phenomena cannot be hidden or covered, and the thousand sages cannot compare. It is clear and bright, without any acceptance; it is distinct and clear, without any ambiguity. Picking it up causes heaven and earth to turn upside down, and putting it down causes the grass to bend with the wind. Widely opening and revealing a divine light, it does not fall into seeing, hearing, knowing, or perceiving. At this very moment, the stability of the country is set aside for now. How should one speak of the phrase 'offering incense to repay the country'? The myriad miles of mountains and rivers return to the virtuous, and the ten directions of the world enjoy the happiness of non-action (Wuwei).
Entering the hall for instruction: Personally witnessing every dust mote and every k剎土 (kshetra, Buddha-field), all dwell together in the ocean of Huazang (Avatamsaka). The top of the head is densely and solemnly filled with the Dharma-image of non-birth (Anutpada). Therefore, picking up a blade of grass can manifest the sixteen-foot golden body; blowing a piece of cloth can transmit the 正法眼藏 (Zhengfayanzang, Treasury of the Eye of the True Dharma). Being apart from non-being and transcending the saintly and the mundane, the character 'eight' is opened up and clearly displayed. Do you understand? Raising the whisk, he said: The Wonderful Joy World of the East is not apart from here; the Western Pure Land of Ultimate Bliss is not apart from here; the Tusita Heaven of the Upper Realm is not apart from here. Thus, if one place is penetrated, hundreds and thousands of places are penetrated at once; if one place is perfected, thousands and tens of thousands of places are perfected at once. How should one speak of the phrase 'not apart from the original'? After a long silence, he said: Thought after thought does not change, and benevolence and virtue are profound; morning after morning, one is always with the wild clouds.
Entering the hall for instruction: The Haiyun Temple drums up waves, and the Tiger River raises dust. The virtue of the eye is like thunder, and the observation of the ear is like unfolding embroidery. Each of the three hundred and sixty bones manifests boundless wonderful bodies; each of the eighty-four thousand pores reveals the ocean of Buddha-lands of the Treasure King (寶王剎海, Baowang chahai). This is not a miraculous function of supernatural powers, nor is it 法爾如然 (fa'er ruran, naturally so). If one can suddenly open a thousand eyes, one can immediately sit and cut off the ten directions. How should one speak of the phrase 'transcendent and independent'? After a long silence, he struck the whisk and said: Testing jade requires fire, and seeking pearls cannot be separated from mud.
Qian Nan Hui Deng Lu (黔南會燈錄, Records of the Lamp of Qiannan) Volume 1 卍 New Continued Collection, Volume 85, No. 1591, Qian Nan Hui Deng Lu
Qian Nan Hui Deng Lu Volume 2
習安天龍 如純 輯
雪臂巒禪師法嗣
貴陽西山語嵩傳裔禪師
西蜀宋氏子。幼失恃怙。育于祖母。至二十三歲。祖母歿。于本境白鶴庵。禮性空老宿出家。修忍辱行。一日得行腳僧指參破雪和尚。圓具后。服勤六載。每有問難。同參咸服。雪寂。師矢志遍參。至重慶。遇長破杲和尚印證。后入黔。開法于牟尼山報國禪寺。又辟西山傳法寺。后住鼎州德山乾明寺。退院游江浙。上天童掃密祖塔。因病坐化。隨從門人。扶靈骨歸黔。建塔于西山鳳凰池畔。
上堂。問一爻未動時如何。師云。三爻四爻矣。僧滯立。師云。立地死漢。問生死未了時如何。師云。老僧不是生死中人。進云。師今升座為阿誰。師云。為你者鈍阿師。進云。學人本無生死可了。師云。自顛自倒漢。乃云。一問一答。平空起浪。立主立賓。拖泥帶水。所謂閉門打睡。接上上機。顧鑒顰呻。曲為中下。若是靈利衲子。向牟尼未出方丈。諸人未問已前領略得。猶較些子。既然如是。敢問諸人。只如未出方丈。未問已前。作么領會。聻。喝一喝云。三要印開朱點窄。未容擬議主賓分。
浴佛上堂。問臨機不見佛。大悟不存師時如何。師云。正是途中漢。進云。腳跟點地。鼻孔撩天去也。師云。也須急著眼始得。問四月
【現代漢語翻譯】 現代漢語譯本 習安天龍 如純 輯
雪臂巒禪師法嗣
貴陽西山語嵩傳裔禪師
西蜀宋氏之子。幼年喪父喪母，由祖母撫養長大。二十三歲時，祖母去世。于本境白鶴庵，拜性空老宿出家。修習忍辱之行。一日，得行腳僧指點，參拜破雪和尚。圓滿受戒后，服侍六年。每當遇到疑難問題，同參都佩服他的見解。破雪和尚圓寂后，禪師立志遍參各地。至重慶，遇到長破杲和尚印證。后入黔，在牟尼山報國禪寺開法，又開闢西山傳法寺。后住鼎州德山乾明寺。退院后遊歷江浙，上天童寺掃密祖塔。因病坐化。隨從的門人，扶靈骨歸黔，在西山鳳凰池畔建塔。
上堂說法。有僧人問：『一爻未動時如何？』禪師說：『三爻四爻了。』僧人愣住。禪師說：『真是個死腦筋。』問：『生死未了時如何？』禪師說：『老僧不是生死中的人。』僧人進一步問：『師父今天升座是為誰？』禪師說：『為你這個遲鈍的阿師。』僧人進一步說：『學人本來就沒有生死可了。』禪師說：『真是個自欺欺人的傢伙。』於是說：『一問一答，平白無故地掀起波浪。立主立賓，拖泥帶水。這就是所謂的閉門打睡，接上上機，顧影自憐，曲意迎合中下根器之人。如果是靈敏的衲子，在牟尼山未出方丈，諸位還未發問之前就領略到了，還算好些。既然如此，敢問諸位，就在未出方丈，未問之前，如何領會？』喝一聲說：『三要印開朱點窄，未容擬議主賓分。』
浴佛上堂說法。有僧人問：『臨機不見佛（指當下覺悟時不見佛陀），大悟不存師（指徹底覺悟時不執著于師父）時如何？』禪師說：『正是途中之人。』僧人進一步說：『腳跟點地，鼻孔朝天去也。』禪師說：『也須要趕緊睜開眼睛才行。』問：『四月（指農曆四月）……』
【English Translation】 English version Compiled by Xi An Tianlong and Ru Chun
Successor of Zen Master Xuebiluan
Zen Master Yusong Chuanyi of Xishan, Guiyang
He was a native of the Song family in Western Shu (Sichuan). He lost his parents at a young age and was raised by his grandmother. When he was twenty-three years old, his grandmother passed away. At the Baihe (White Crane) Hermitage in his hometown, he became a monk under the venerable Xingkong, practicing forbearance. One day, he was guided by a traveling monk to visit the monk Poxue. After receiving full ordination, he served diligently for six years. Whenever there were difficult questions, his fellow practitioners admired his insights. After Poxue's death, the master vowed to travel and study everywhere. In Chongqing, he was affirmed by the monk Changpo Gao. Later, he entered Qian (Guizhou) and opened the Dharma at Baoguo (Repaying the Country) Zen Temple on Mount Muni. He also established Chuanfa (Dharma Transmission) Temple on Mount Xishan. Later, he resided at Qianming Temple on Mount Deshan in Dingzhou. After retiring from the abbotship, he traveled to Jiangzhe (Jiangsu and Zhejiang), and visited the pagoda of Patriarch Mi at Tiantong Temple. He passed away due to illness while sitting in meditation. His disciples accompanied his remains back to Qian and built a pagoda for him near Phoenix Pond on Mount Xishan.
During an assembly, a monk asked, 'What is it like when the first line (of a hexagram) has not yet moved?' The master said, 'It is already the third or fourth line.' The monk was stunned. The master said, 'A dead-headed fellow!' Asked, 'What is it like when birth and death have not been resolved?' The master said, 'This old monk is not a person within birth and death.' The monk further asked, 'Who is the master ascending the seat for today?' The master said, 'For you, a dull teacher.' The monk further said, 'This student originally has no birth and death to resolve.' The master said, 'A self-deceiving fellow!' Then he said, 'One question and one answer, stirring up waves out of nowhere. Establishing host and guest, dragging mud and water. This is what is called sleeping behind closed doors, connecting with the highest potential, self-pitying, and accommodating those of middle and lower capacity. If they are sharp-witted monks, they would have understood before leaving Muni's abbot's room, before anyone asked. That would be better. Since that is the case, may I ask everyone, just how do you understand it before leaving the abbot's room, before asking? Hah!' He shouted, 'When the three essentials open, the red dot is narrow; there is no room to consider host and guest.'
During a Dharma talk on Bathing the Buddha, a monk asked, 'What is it like when one does not see the Buddha at the moment (of enlightenment), and when great enlightenment does not retain the teacher?' The master said, 'Precisely a person on the way.' The monk further said, 'Feet on the ground, nostrils facing the sky.' The master said, 'One must also hurry to open one's eyes.' Asked, 'April...'
八日即不問。急水灘頭事若何。師云。山前麥熟也未。僧擬議。師云。隨波逐浪去也。乃云。田里禾青。山前麥熟。不是心。不是佛。不是佛。畢竟是個甚麼。曏者里明得。不須彈指。樓閣門八字打開。正法眼一時流通。百億釋迦。百億彌勒。百億文殊。百億普賢。百億善財。百億香水海。百億須彌山。盡在山僧拄杖頭上。擊大法鼓。吹大法螺。演大法義。轉大法輪。與盡大地眾生。解黏去縛。抽釘拔楔去也。何用分手指天指地。一場漏逗。大眾還委悉么。禹力不到處。河聲流向西。
上堂。馬坪拄杖子。𨁝跳上三十三天。觸著帝釋鼻孔。驚駭東海龍王。連日雨似盆傾。令大地山河。卉木叢林。一切有情無情。均沾雨露。處處稿苗。吐花結實。山山枯草。帶潤回蘇。獨有一物。風吹不著。雨打不濕。能為萬象主。不逐四時凋。且道。是甚麼物。大眾問取燈籠露柱。
上堂。依教奉行。倚墻靠壁。教外別傳。節上生枝。恁么也不是。不恁么也不是。恁么不恁么總不是。到者里。把斷要津。不通凡聖。直饒通身是口說不出。通身是眼見不及。所謂坐斷報化佛頭底來。也須吃棒。何故。箇中無肯路。誰是出頭人。
上堂。昨日山前堆白雪。今朝座上起清風。不是有不是空。覿體相呈向上宗。巖畔石女睡初
【現代漢語翻譯】 現代漢語譯本： 八日就不問了。急流險灘上的事情怎麼樣了？
師父說：『山前的麥子熟了嗎？』
僧人猶豫不決。
師父說：『隨波逐流去了。』於是說：『田里的禾苗青青，山前的麥子熟了，不是心，不是佛，不是佛。』
到底是個什麼？
如果在這裡明白了，不用彈指，樓閣的大門就會八字打開，正法眼頓時流通，百億釋迦（Sakyamuni，佛教創始人），百億彌勒（Maitreya，未來佛），百億文殊（Manjusri，智慧的象徵），百億普賢（Samantabhadra，大行愿的象徵），百億善財（Sudhana，求法者），百億香水海，百億須彌山（Sumeru，宇宙中心），都在山僧的拄杖頭上。
擊打大法鼓，吹響大法螺，演說大法義，轉動大法輪，與盡大地眾生，解除粘著，去除束縛，拔出釘子，去掉木楔。
何必用手指天指地，一場漏逗。
大眾還明白嗎？禹王（Yu the Great，古代治水英雄）的力量達不到的地方，河水的聲音流向西邊。
上堂。
馬坪的拄杖子，一下子跳上三十三天（Trayastrimsa，佛教宇宙觀中的天界），觸碰到帝釋（Indra，天神之王）的鼻孔，驚動了東海龍王（Dragon King of the Eastern Sea）。
連日下雨像盆倒水一樣，使大地山河，花草樹木叢林，一切有情無情眾生，都沾染雨露。
處處乾枯的禾苗，吐花結果實，山山枯萎的草，帶著潤澤復甦。
唯獨有一物，風吹不著，雨打不濕，能為萬象之主，不隨四季凋零。
且說，是什麼東西？
大眾去問燈籠和露柱吧。
上堂。
依照教義奉行，倚墻靠壁，教外別傳，節上生枝。
這樣也不是，那樣也不是，這樣那樣都不是。
到了這裡，把斷要道，不通凡聖。
即使渾身是口也說不出，渾身是眼也看不及。
所謂坐斷報化佛（Sambhogakaya and Nirmanakaya Buddhas，佛的報身和化身）頭底而來，也須捱打。
為什麼？
箇中沒有肯定的路，誰是出頭人？
上堂。
昨日山前堆積白雪，今朝座上颳起清風。
不是有也不是空，直接呈現向上之宗。
巖石邊的石女剛睡醒。 English version: On the eighth day, there was no further questioning. What about the affairs at the rapid stream?
The master said, 'Are the wheat ripe in front of the mountain?'
The monk hesitated.
The master said, 'Gone with the waves.' Then he said, 'The rice seedlings in the fields are green, the wheat in front of the mountain is ripe, it is not mind, it is not Buddha, it is not Buddha.'
What exactly is it?
If you understand here, there is no need to snap your fingers. The doors of the pavilion will open wide, and the eye of the true Dharma will instantly circulate. Hundreds of billions of Sakyamuni (the founder of Buddhism), hundreds of billions of Maitreya (the future Buddha), hundreds of billions of Manjusri (symbol of wisdom), hundreds of billions of Samantabhadra (symbol of great vows), hundreds of billions of Sudhana (a seeker of Dharma), hundreds of billions of Fragrant Water Seas, hundreds of billions of Mount Sumeru (the center of the universe), are all on the mountain monk's staff.
Striking the great Dharma drum, blowing the great Dharma conch, expounding the great Dharma meaning, turning the great Dharma wheel, to all sentient beings on the earth, to untie the attachments, remove the bonds, pull out the nails, and remove the wedges.
Why point to the sky and point to the earth, a scene of leakage.
Does the assembly understand? Where the power of Yu the Great (an ancient hero who controlled the floods) does not reach, the sound of the river flows westward.
Going to the hall.
The staff of Ma Ping jumps up to the thirty-third heaven (Trayastrimsa, a heaven in Buddhist cosmology), touches the nose of Indra (the king of gods), and startles the Dragon King of the Eastern Sea.
Continuous rain pours like a basin, causing the earth, mountains, rivers, flowers, trees, and forests, all sentient and non-sentient beings, to be drenched in rain and dew.
Everywhere, the withered seedlings sprout flowers and bear fruit, and the withered grass on the mountains revives with moisture.
There is only one thing that the wind cannot blow, and the rain cannot wet. It can be the master of all phenomena and does not wither with the four seasons.
Tell me, what is it?
Let the assembly ask the lanterns and pillars.
Going to the hall.
Following the teachings, leaning against the wall, a special transmission outside the teachings, branches growing on the joints.
This is not it, that is not it, this and that are not it.
Arriving here, block the vital passage, not allowing passage for the ordinary and the holy.
Even if you are all mouth, you cannot speak it, even if you are all eyes, you cannot see it.
So-called sitting and cutting off the heads of the Sambhogakaya and Nirmanakaya Buddhas (the reward body and transformation body of the Buddha), you must also be beaten.
Why?
There is no certain path in it, who is the one to step forward?
Going to the hall.
Yesterday, white snow piled up in front of the mountain, today, a clear wind rises in the hall.
It is neither existence nor emptiness, directly presenting the upward sect.
The stone woman by the rock has just woken up.
【English Translation】 English version: On the eighth day, there was no further questioning. What about the affairs at the rapid stream?
The master said, 'Are the wheat ripe in front of the mountain?'
The monk hesitated.
The master said, 'Gone with the waves.' Then he said, 'The rice seedlings in the fields are green, the wheat in front of the mountain is ripe, it is not mind, it is not Buddha, it is not Buddha.'
What exactly is it?
If you understand here, there is no need to snap your fingers. The doors of the pavilion will open wide, and the eye of the true Dharma will instantly circulate. Hundreds of billions of Sakyamuni (the founder of Buddhism), hundreds of billions of Maitreya (the future Buddha), hundreds of billions of Manjusri (symbol of wisdom), hundreds of billions of Samantabhadra (symbol of great vows), hundreds of billions of Sudhana (a seeker of Dharma), hundreds of billions of Fragrant Water Seas, hundreds of billions of Mount Sumeru (the center of the universe), are all on the mountain monk's staff.
Striking the great Dharma drum, blowing the great Dharma conch, expounding the great Dharma meaning, turning the great Dharma wheel, to all sentient beings on the earth, to untie the attachments, remove the bonds, pull out the nails, and remove the wedges.
Why point to the sky and point to the earth, a scene of leakage.
Does the assembly understand? Where the power of Yu the Great (an ancient hero who controlled the floods) does not reach, the sound of the river flows westward.
Going to the hall.
The staff of Ma Ping jumps up to the thirty-third heaven (Trayastrimsa, a heaven in Buddhist cosmology), touches the nose of Indra (the king of gods), and startles the Dragon King of the Eastern Sea.
Continuous rain pours like a basin, causing the earth, mountains, rivers, flowers, trees, and forests, all sentient and non-sentient beings, to be drenched in rain and dew.
Everywhere, the withered seedlings sprout flowers and bear fruit, and the withered grass on the mountains revives with moisture.
There is only one thing that the wind cannot blow, and the rain cannot wet. It can be the master of all phenomena and does not wither with the four seasons.
Tell me, what is it?
Let the assembly ask the lanterns and pillars.
Going to the hall.
Following the teachings, leaning against the wall, a special transmission outside the teachings, branches growing on the joints.
This is not it, that is not it, this and that are not it.
Arriving here, block the vital passage, not allowing passage for the ordinary and the holy.
Even if you are all mouth, you cannot speak it, even if you are all eyes, you cannot see it.
So-called sitting and cutting off the heads of the Sambhogakaya and Nirmanakaya Buddhas (the reward body and transformation body of the Buddha), you must also be beaten.
Why?
There is no certain path in it, who is the one to step forward?
Going to the hall.
Yesterday, white snow piled up in front of the mountain, today, a clear wind rises in the hall.
It is neither existence nor emptiness, directly presenting the upward sect.
The stone woman by the rock has just woken up.
醒。拍手呵呵笑不窮。大眾且道。巖畔石女。笑個甚麼。顧左右云。笑山僧不惜眉毛。
上堂。當陽獨露照無私。草木昆蟲徹證時。觸目分明沒漸次。莫教擬議更停思。
長破老和尚誕辰上堂。適來方丈里。有一句子。擬向長破老人祝嚴。卻被木上座勘破了也。即今未免重重漏逗。舉似諸人。既然。且道木上座具甚麼眼。有如是勘驗。大眾試檢擇看。卓一卓云。試玉須經火。求珠不離泥。
解制上堂。問倚天長劍揮戈拂日時如何。師云。截卻舌頭。進云。坐斷十方去也。師云。未具衲僧氣像在。問參禪學道。不記歲月。作么生是解制一句。師云。打開布袋口。問如何是的的意。師云。還我九十日飯錢來。與汝道。僧禮拜。師云。披毛戴角有分在。進云。正是學人受用。師云。救得一半。問一念不生時如何。師云。七念八念也。僧禮拜。師云。重疊關山。乃云。大道無向背。至理絕言詮。隔山見煙知是火。隔墻見角知是牛。所以未結制已前。山是山。水是水。燈籠是燈籠。露拄是露柱。僧是僧。俗是俗。本不曾減一絲毫。只如今日當解制時。亦俗是俗。僧是僧。露柱是露柱。燈籠是燈籠。水是水。山是山。亦不曾增一絲毫。若論三條椽下。七尺單前。廝結眉毛。晝三夜三。正是平地吃交。且道。見成
【現代漢語翻譯】 現代漢語譯本： 醒來。拍手呵呵笑個不停。大家說，『巖畔的石女（比喻沒有情慾的人），笑什麼？』 看看左右的人說，『笑山僧不愛惜自己的眉毛（比喻不珍惜自己）』。
上堂說法。當陽（比喻光明正大）獨自顯露，照耀沒有偏私，草木昆蟲都徹底證悟的時刻。觸目所及都分明，沒有漸進的次第，不要再猶豫猜測，更不要停下思慮。
長破老和尚誕辰上堂說法。剛才在方丈里，有一句話，想要向長破老和尚祝壽，卻被木上座看破了。現在免不了重重地泄露出來，告訴各位。既然如此，那麼木上座有什麼樣的眼力，有這樣的勘驗？大家試試看。用手杖敲一下說，『試玉要經過火燒，求珠不能離開泥土。』
解制上堂說法。問：『倚天長劍揮動，拂拭太陽的時候怎麼樣？』 師父說：『截斷你的舌頭。』 僧人進言：『坐斷十方（比喻證悟真理）去了。』 師父說：『還沒有具備衲僧（指僧人）的氣象。』 問：『參禪學道，不記歲月，怎麼是解制的一句話？』 師父說：『打開布袋口。』 問：『如何是的的（真實）意？』 師父說：『還我九十天的飯錢來，就告訴你。』 僧人禮拜。師父說：『披毛戴角（比喻畜生）有你的份。』 僧人進言：『正是學人受用。』 師父說：『只救了一半。』 問：『一念不生的時候怎麼樣？』 師父說：『七念八念也（比喻妄念紛飛）。』 僧人禮拜。師父說：『重疊關山（比喻障礙重重）。』 於是說：『大道沒有方向和背離，至理無法用言語表達。隔著山看見煙就知道是火，隔著墻看見角就知道是牛。』 所以在沒有結制（指僧人安居修行）以前，山是山，水是水，燈籠是燈籠，露柱是露柱，僧是僧，俗是俗，本來不曾減少一絲一毫。就像今天當解制的時候，也是俗是俗，僧是僧，露柱是露柱，燈籠是燈籠，水是水，山是山，也不曾增加一絲一毫。如果說在三條椽下，七尺單前，互相糾結眉毛，白天三次，晚上三次，正是平地裡摔跤。那麼，現成的
【English Translation】 English version: Awake. Clapping hands and laughing incessantly. The crowd says, 'What is the stone woman (a metaphor for someone without desires) on the rock laughing at?' Looking around, they say, 'Laughing at the mountain monk for not cherishing his eyebrows (a metaphor for not cherishing oneself).'
Ascending the hall to preach. The solitary exposure of Danyang (a metaphor for uprightness) shines impartially, when grass, trees, and insects thoroughly realize enlightenment. Everything in sight is clear, without gradual stages, do not hesitate to guess, and do not stop thinking.
Ascending the hall on the birthday of the old monk Changpo. Just now in the abbot's room, there was a sentence, wanting to congratulate the old monk Changpo on his birthday, but it was seen through by Zen Master Mu. Now it is inevitable to reveal it again and again, telling everyone. Since this is the case, then what kind of vision does Zen Master Mu have, to have such an examination? Everyone try to examine it. Tapping with a staff, he says, 'Testing jade must go through fire, seeking pearls cannot leave the mud.'
Ascending the hall to dissolve the retreat. Question: 'What is it like when the Heaven-Leaning Sword is wielded, brushing the sun?' The master says: 'Cut off your tongue.' The monk advances: 'Sitting and severing the ten directions (a metaphor for realizing the truth).' The master says: 'You do not yet possess the demeanor of a monastic.' Question: 'Studying Zen and learning the Way, not remembering the years, what is a sentence for dissolving the retreat?' The master says: 'Open the mouth of the cloth bag.' Question: 'What is the true meaning?' The master says: 'Return my ninety days of meal money, and I will tell you.' The monk bows. The master says: 'You have a share in wearing fur and horns (a metaphor for animals).' The monk advances: 'This is exactly what the student enjoys.' The master says: 'Only half saved.' Question: 'What is it like when a single thought does not arise?' The master says: 'Seven thoughts, eight thoughts too (a metaphor for rampant delusions).' The monk bows. The master says: 'Overlapping mountain passes (a metaphor for many obstacles).' Then he says: 'The Great Way has no direction or turning away, the ultimate truth cannot be expressed in words. Seeing smoke across the mountain knows it is fire, seeing a horn across the wall knows it is a cow.' Therefore, before the retreat (referring to monks living in seclusion for practice) is concluded, the mountain is the mountain, the water is the water, the lantern is the lantern, the pillar is the pillar, the monk is the monk, the layman is the layman, and it has not decreased by a single bit. Just like today when the retreat is dissolved, it is also the layman is the layman, the monk is the monk, the pillar is the pillar, the lantern is the lantern, the water is the water, the mountain is the mountain, and it has not increased by a single bit. If we talk about under the three rafters, in front of the seven-foot single bed, entangling eyebrows with each other, three times during the day and three times at night, it is exactly falling in a flat place. Then, the ready-made
賞勞一句。作么生道。卓杖云。九旬霜雪盡。一花天地春。
送嵩目上座出川省覲破山師翁長破杲和尚上堂。正令已行。十方坐斷。玄機獨唱。影響冰消。只是廓步大方。不移本座。貫通今古。不起一念。只如轉天關回地軸。亦不費纖毫力。所謂有恁么事。必有恁么人。既有恁么人。又何患乎宗風不振。祖道不行。如是正法眼藏。密密流通。諸佛慧命。綿綿繼續。承上迪下。一句全收。且作么生是全收一句。麗天紅日無私照。大地山河一樣春。
出山示眾。建法幢。立宗旨。非金石心肝。生鐵脊樑。豈能全身擔荷。所謂忠臣孝子。受辱如榮。視死若生。若一念差殊。便生恐怖。以邪為正。以直為曲。屈體受辱。遺臭萬年。焉能為天下後世楷模。既然。我本無愧。到者里。豈可當爐避火。事宜直下承當。然則如是出山一句。作么生道。喝一喝云。見義不為非勇士。臨危不變始驚群。拽杖便行。
僧問。杲日當空。為甚被片云遮卻。師云。阇黎是那裡人。僧擬對。師云。片云遮卻。
僧參次。師問云。汝號甚麼。僧云庭柏。師云。黑風起時作么生。僧云。如如不動。師云。七顛八倒也。
問。古鏡未磨時如何。師云。胡來胡現。進云。磨后如何。師云。漢來漢現。進云。已磨未磨時如何。
師云。盞子撲落地。碟子成七片。遂以偈示之。黃梅會裡盡高僧。個個猶磨鏡上痕。獨許負舂盧行者。一花五葉廣傳燈。
問一切有為法。如夢幻泡影。誰是堅固者。師云。夢幻泡影。
示六如老僧。六如老僧求我偈。未拈紙前文彩備。重重吐露布葛藤。下筆分明無一字。珍重阇黎高著眼。切忌莫作佛法會。咄。且道。作什麼會。速道速道。
示航濟禪人。航濟航濟。黑風起時。作么迴避。羅剎鬼國里。切莫兒戲。咦。只須撐到蘆花岸。始得船兒牢把系。牢把系。得魚沽酒醉打睡。
示慈讓佛本居士。大全直指之旨。不立語言文字。無論僧俗男女。只教當下見性成佛。且道。如何是佛。居士便是。還信得及么。若信得及。超生死不相干之地。了鬼神覷不破之機。茍或未能。正好向日用尋常處。努力參究。偈云。佛即汝。汝即佛。人法雙泯。本無一物。
示君軒佛帆居士。不是風動。不是幡動。不是心動。畢竟是甚麼。曏者里著得一語。始識本無佛亦無禪。就中一句自方圓。卻笑區區外馳者。可憐掘地覓青天。
參禪偈。參禪要割愛。始得大自在。求佛被佛魔。求法被法礙。恁么不恁么。一錘俱粉碎。絕後復再蘇。是名真慶快。參禪本無別。為破生死訣。無分智與愚。豈論巧與拙
【現代漢語翻譯】 現代漢語譯本： 師父說：『盞子撲通一聲掉在地上，碟子摔成了七片。』於是用偈語開示：黃梅會上聚集的都是高僧，個個都還在擦拭鏡子上的痕跡（黃梅指禪宗五祖弘忍大師，會指聚集的僧人，磨鏡上痕指執著于外在形式，未能明心見性）。唯獨讚許舂米的盧行者（盧行者指六祖慧能大師），一花開五葉，廣傳佛燈（一花五葉比喻禪宗從達摩祖師開始，經過五代祖師，到慧能大師時發揚光大）。』（黃梅會指唐朝時期（618年-907年）弘忍大師在黃梅開法傳禪，盧行者指慧能大師）。
問：『一切有為法，如夢幻泡影，誰是堅固者？』師父說：『夢幻泡影。』（有為法指因緣和合而成的世間萬法，夢幻泡影比喻其虛幻不實）。
開示六如老僧：六如老僧向我求偈語，還沒拿起紙筆，文采就已經準備好了。重重疊疊地吐露，像在編織葛藤（葛藤比喻繁瑣的言語）。下筆分明，卻又無一字可得（指真理無法用文字完全表達）。珍重啊，阇黎（梵語，意為導師），要高瞻遠矚。切記不要把它當作佛法集會（不要流於形式）。咄！且說，要作什麼集會？快說！快說！（咄，表示呵斥）。
開示航濟禪人：航濟啊航濟，黑風颳起的時候，要如何迴避？在羅剎鬼國里（羅剎鬼國比喻充滿誘惑和危險的世間），千萬不要當成兒戲。咦！只需要撐到蘆花岸（蘆花岸比喻清凈的彼岸），才能把船兒牢牢繫住。牢牢繫住，得到魚就買酒，醉了就睡覺。
開示慈讓佛本居士：大全直指的宗旨（大全直指指禪宗直指人心，見性成佛的宗旨），不立語言文字，無論僧俗男女，只教當下見性成佛。且說，如何是佛？居士便是。還信得及嗎？若信得及，就超越生死不相干之地，了悟鬼神也無法窺破的玄機。如果還不能，正好在日常生活中，努力參究。偈語說：佛即汝，汝即佛，人法雙泯，本無一物。（人法雙泯指修行者與所修之法皆空，達到無我境界）。
開示君軒佛帆居士：不是風動，不是幡動，不是心動， 到底是什麼？向這裡著得一語，才開始認識到本來無佛也無禪。就中一句，自自然然，圓融無礙。卻笑那些向外馳求的人，可憐啊，如同掘地覓青天。
參禪偈：參禪要割捨愛慾，才能得到大自在。求佛反而被佛所迷惑，求法反而被法所障礙。這樣也不行，那樣也不行，一錘子全部粉碎。絕望之後又再甦醒，這才是真正的慶幸快樂。參禪本來沒有別的，是爲了破除生死訣。不分聰明和愚笨，豈論巧妙與笨拙。
【English Translation】 English version: The Master said, 'The cup fell to the ground with a crash, and the plate broke into seven pieces.' Then he revealed it with a verse: 'In the Huangmei assembly, all are eminent monks, each still polishing the traces on the mirror (Huangmei refers to the Fifth Patriarch Hongren of Zen Buddhism; the assembly refers to the gathered monks; polishing traces on the mirror refers to being attached to external forms and failing to realize one's own mind-nature). Only the rice-pounding layman Lu is praised, one flower opening five petals, widely transmitting the lamp (Lu layman refers to the Sixth Patriarch Huineng; one flower opening five petals is a metaphor for Zen Buddhism starting from Bodhidharma, passing through five generations of patriarchs, and flourishing with Huineng).' (The Huangmei assembly refers to Hongren's teaching of Zen at Huangmei during the Tang Dynasty (618-907); Lu layman refers to Huineng).
Asked, 'All conditioned dharmas are like dreams, illusions, bubbles, and shadows. Who is the steadfast one?' The Master said, 'Dreams, illusions, bubbles, and shadows.' (Conditioned dharmas refer to all phenomena in the world that arise from causes and conditions; dreams, illusions, bubbles, and shadows are metaphors for their illusory and unreal nature).
Showing to the old monk Liuru: The old monk Liuru asked me for a verse. Before even picking up the paper and brush, the literary talent was already prepared. Layer upon layer, it is revealed, like weaving kudzu vines (kudzu vines are a metaphor for complicated language). The writing is clear, yet there is not a single word to be grasped (referring to the fact that truth cannot be fully expressed in words). Cherish this, Acharya (Sanskrit for teacher), and have a high vision. Be sure not to treat it as a Dharma gathering (do not become attached to formalities). Tut! Tell me, what kind of gathering should it be? Speak quickly! Speak quickly! (Tut expresses scolding).
Showing to Zen practitioner Hangji: Hangji, Hangji, when the black wind rises, how will you avoid it? In the land of Rakshasa demons (the land of Rakshasa demons is a metaphor for the world full of temptations and dangers), do not treat it as child's play. Ah! You only need to row to the reed flower shore (the reed flower shore is a metaphor for the pure other shore) to firmly tie up the boat. Firmly tie it up, get fish to buy wine, and sleep drunk.
Showing to layman Ciren Foben: The essence of Daquan's direct pointing (Daquan's direct pointing refers to the Zen school's direct pointing to the human mind, seeing one's nature and becoming a Buddha), does not establish language and words. Regardless of monks, laity, men, or women, it only teaches to see one's nature and become a Buddha in the present moment. Tell me, what is Buddha? The layman is it. Can you believe it? If you can believe it, you will transcend the realm of birth and death, and understand the mechanism that even ghosts and gods cannot see through. If you still cannot, then in your daily life, diligently investigate. The verse says: Buddha is you, you are Buddha, both person and dharma are extinguished, originally there is not a single thing. (Both person and dharma are extinguished refers to the practitioner and the dharma they practice are both empty, reaching a state of no-self).
Showing to layman Junxuan Fofan: It is not the wind moving, it is not the banner moving, it is not the mind moving, what exactly is it? If you can grasp a word here, you will begin to realize that originally there is no Buddha and no Zen. One sentence within it is natural, complete, and unobstructed. Laugh at those who seek outwardly, pitifully, like digging the ground to find the blue sky.
Zen Meditation Verse: To practice Zen, you must relinquish love and desire, only then can you attain great freedom. Seeking Buddha instead becomes bewitched by Buddha, seeking Dharma instead becomes obstructed by Dharma. Neither this way nor that way, smash it all to pieces with one hammer. After despair, awaken again, this is true joy and happiness. Zen meditation is originally nothing special, it is to break the secret of birth and death. It does not distinguish between intelligence and foolishness, it does not discuss skill and clumsiness.
。只以悟為期。切莫拘時節。倏然斷命根。拔出眼中屑。參禪要死志。畢竟為何事。任他寒暑遷。金石心不易。佛祖尚不為。說甚名與利。若人果恁么。可謂真法器。參禪要細心。如履薄臨深。唸唸不輕忽。時時惜寸陰。恁么能返察。礦盡始存金。再入紅爐煉。莫教由自任。參禪莫偷安。努力更加參。謾道無他事。無事正欺謾。口說無事易。心中無事難。老僧曾經歷。須教汝返觀。參禪不是假。一切俱放下。十年二十年。須教學個啞。只待自點頭。不指鹿為馬。有人忽問渠。粗拳劈口打。
頌世尊初生。母胎才出便稱尊。大似靈龜拂跡痕。由此是非無了日。冤冤禍禍友兒孫。
頌南泉斬貓。將軍令出豈容遲。一掃煙塵定業基。收拾旌旗還故國。功勛不見玉丹墀。
廣額屠兒。子規啼破百花春。遠客還鄉罷問津。多少貧兒夸富貴。不知原是舊時人。
大乘經首題[米-木+八]字。昔有僧問地藏。以字不成。八字不是。未審是甚麼字。藏曰。看取下頭註腳。啼月子規喉舌冷。宿花蝴蝶夢魂香。家家門首長安道。何事行人在路傍。
高峰枕子。正恁么時。無夢無想。枕子墮地。船高水漲。
夏日看雨示若訥禪人。雨濕荷花滿院香。薰風拂拂生微涼。若將佛法攻文字。屈殺胡僧遠渡江
。
示徹空莊頭。祖翁田地幾荒蕪。幸得莊頭氣力粗。耕去耕來稀爛熟。而今全不費工夫。
拄杖子。生來傲骨別芳叢。氣節孤高孰與同。佛祖頹綱猶有托。只教千古振宗風。
重陽前一日示眾。飄飄落葉打虛窗。月冷猿啼幾斷腸。堂下雖無一丈草。上林誰破五更霜。
警語。日用尋常勿自欺。但觀善惡未萌時。樞機動處能先覺。了了分明本不迷。
敏樹相禪師法嗣
石阡中華天隱崇禪師
蜀東畢氏子。年二十四。禮破山和尚披剃。往參敏樹。樹以三頓棒話示之。師領參三載。竟無下落。復覲山。偶一士問山棒喝因緣曰。弟子止知其痛。而不知其地。師挺身曰。痛處即是地。山顧師。複視士云。痛處即地耶。師從此悟入。至晚山又問師。今日居士。問老僧甚麼。師舉其問。山曰。人前何得亂語。師曰。見義不為無勇。山曰。汝還記得老僧答的話么。師曰。某甲從今不疑老和尚舌頭。山云。且道老僧是有說為爾不疑。是無說為爾不疑。師曰。更要說有說無作么。山云。為憐三歲子。不惜兩行眉。師辭參象崖。崖問。趙州喫茶話。上座作么生會。師置杯曰。學人不會。崖云。聞上座同敏和尚住數年來。茶話也不會。師起身曰。莫道不會。崖云。即今作么生。師作禮曰。謝和尚
【現代漢語翻譯】 現代漢語譯本：
開示徹空莊頭。祖師的田地幾乎荒蕪了。幸好莊頭力氣大，耕來耕去，總算耕得半生不熟。如今完全不費工夫。
拄杖子。生來傲骨，不與群芳為伍。氣節孤高，有誰能比？佛祖衰頹的綱紀，還有人可以依託。只教千秋萬代，重振宗風。
重陽節前一日向大眾開示。飄飄落葉打在空虛的窗戶上。月色寒冷，猿猴啼叫，幾乎肝腸寸斷。堂下雖然沒有一丈高的草，但誰能破除上林苑（指皇家園林）的五更霜呢？
警語。日常行事，不要自欺欺人。只要觀察善惡念頭尚未萌發之時。關鍵時刻能夠先覺察，清清楚楚，本來就不會迷惑。
敏樹相禪師的法嗣
石阡中華天隱崇禪師
是蜀東畢氏的兒子，二十四歲時，拜破山和尚剃度出家。前往參訪敏樹禪師。敏樹禪師用三次棒喝的話頭來開示他。禪師領受話頭參究三年，竟然毫無著落。又去拜見破山和尚。恰巧有個士人問破山和尚棒喝的因緣說：『弟子只知道痛，卻不知道痛在哪裡。』禪師挺身而出說：『痛處就是地。』破山和尚看著禪師，又看著士人說：『痛處就是地嗎？』禪師從此開悟。到了晚上，破山和尚又問禪師：『今天居士，問老僧什麼？』禪師舉出士人的問題。破山和尚說：『人前怎麼可以亂說話？』禪師說：『見義不為，無勇也。』破山和尚說：『你還記得老僧答的話嗎？』禪師說：『我從今以後不再懷疑老和尚的舌頭了。』破山和尚說：『你說老僧是有說你才不懷疑，還是無說你才不懷疑？』禪師說：『更要說有說無做什麼？』破山和尚說：『爲了憐愛三歲的小孩，不惜皺起兩行眉頭。』禪師辭別破山和尚，去參訪象崖禪師。像崖禪師問：『趙州（唐代禪師）喫茶的話，上座（對僧人的尊稱）怎麼理解？』禪師放下茶杯說：『學人不會。』象崖禪師說：『聽說上座同敏樹和尚住了數年，喫茶的話也不會。』禪師起身說：『莫說不會。』象崖禪師說：『如今怎麼樣？』禪師作禮說：『謝和尚。』
【English Translation】 English version:
Instructing Chekong Village Head. The ancestral master's fields are almost barren. Fortunately, the village head has great strength, plowing back and forth, barely making them half-ripe. Now, it requires no effort at all.
Walking Stick. Born with proud bones, different from all the fragrant flowers. Its integrity is solitary and high, who can compare? The Buddha's declining principles still have someone to rely on. It only teaches for thousands of generations, to revive the ancestral tradition.
Instructing the assembly the day before the Double Ninth Festival. Fluttering fallen leaves hit the empty window. The moonlight is cold, and the monkeys cry, almost breaking their hearts. Although there is not a foot of grass under the hall, who can break the fifth watch frost in the Shanglin Garden (referring to the royal garden)?
Admonition. In daily life, do not deceive yourself. Just observe when good and evil thoughts have not yet arisen. When the key point moves, be able to perceive it first, clearly and distinctly, and originally not be confused.
Dharma Successor of Chan Master Minshu Xiang
Chan Master Chong of Tianyin in Shiqian, China
Was the son of the Bi family in eastern Sichuan. At the age of twenty-four, he was tonsured by Monk Poshan. He went to visit Chan Master Minshu. Chan Master Minshu used the topic of three blows and shouts to instruct him. The Chan master received the topic and investigated it for three years, but there was no result. He went to see Monk Poshan again. Coincidentally, a scholar asked Monk Poshan about the cause and condition of the blows and shouts, saying: 'This disciple only knows the pain, but does not know where the pain is.' The Chan master stood up and said: 'The place of pain is the ground.' Monk Poshan looked at the Chan master, and then looked at the scholar and said: 'Is the place of pain the ground?' The Chan master was enlightened from this. In the evening, Monk Poshan asked the Chan master again: 'Today, what did the layman ask the old monk?' The Chan master raised the scholar's question. Monk Poshan said: 'How can you speak randomly in front of people?' The Chan master said: 'It is unheroic not to do what is right.' Monk Poshan said: 'Do you still remember what the old monk answered?' The Chan master said: 'From now on, I will no longer doubt the old monk's tongue.' Monk Poshan said: 'Are you not doubting because the old monk has something to say, or are you not doubting because there is nothing to say?' The Chan master said: 'Why say more about having something to say or having nothing to say?' Monk Poshan said: 'To love a three-year-old child, one does not hesitate to frown.' The Chan master bid farewell to Monk Poshan and went to visit Chan Master Xiangyai. Chan Master Xiangyai asked: 'How does the venerable (honorific for monks) understand Zhao Zhou's (Tang Dynasty Chan master) words about drinking tea?' The Chan master put down the teacup and said: 'This student does not understand.' Chan Master Xiangyai said: 'I heard that the venerable has lived with Monk Minshu for several years, and does not even understand the words about drinking tea.' The Chan master got up and said: 'Don't say I don't understand.' Chan Master Xiangyai said: 'What about now?' The Chan master bowed and said: 'Thank you, monk.'
茶。拂袖而出。一日崖又問。庭前柏樹子。上座作么會。師云。能為萬象主。不逐四時凋。崖即命頌。師信口頌云。趙州老漢太無端。指出庭前柏樹看。只為分明人不薦。古今多少受顢頇。崖再命頌喫茶話。師立頌云。堪笑趙州老作家。掘坑平地驗龍蛇。相逢盡道喫茶去。幾個曾知路不賒。崖因留師圓具。后又將趙州訪二庵主話驗之。師復對無疑。一日辭崖。復覲敏樹。樹見師至即問云。爾離老僧數年。一向在何處。師曰黔省。樹云。黔中時物。近日是賤是貴。師曰。和尚到時。自然曉得。樹云。恁么則錯過地頭來也。師云。今日又來撞著者漢。樹云。好與汝三十拄杖。且道。是賞是罰。師曰。棒頭有眼。樹一日又以靈云悟桃花話勘驗。師對無讓。樹乃書源流付囑。
上堂。雲臺峰頂。迥別人間。提持衲僧向上巴鼻。揭示佛祖玄要機關。目視左右云。正當恁么時。截群機于掌握。掛寶劍于眉端。三世諸佛。亡鋒結舌。六代祖師。忍氣吞聲。功高千古。壁立萬仞。正令既行。十方坐斷。到此端的知有向上一路在。大眾還知向上一路么。良久云。前峰高出斷鴻外。把手無人誰共行。喝一喝下座。
上堂。衲僧鼻孔。祖佛心宗。會與不會。總在其中。且道。其中是個甚麼。遂卓拄杖云。者條拄杖。安南塞北。指
【現代漢語翻譯】 現代漢語譯本： 茶。拂袖而出。一日，[翠峰]崖又問：『庭前柏樹子，上座作么會？』師云：『能為萬象主，不逐四時凋。』[翠峰]崖即命頌。師信口頌云：『趙州老漢太無端，指出庭前柏樹看。只為分明人不薦，古今多少受顢頇。』[翠峰]崖再命頌喫茶話。師立頌云：『堪笑趙州老作家，掘坑平地驗龍蛇。相逢盡道喫茶去，幾個曾知路不賒。』[翠峰]崖因留師圓具。后又將趙州訪二庵主話驗之。師復對無疑。一日辭[翠峰]崖，復覲[翠峰]敏樹。[翠峰]敏樹見師至即問云：『爾離老僧數年，一向在何處？』師曰：『黔省。』[翠峰]敏樹云：『黔中時物，近日是賤是貴？』師曰：『和尚到時，自然曉得。』[翠峰]敏樹云：『恁么則錯過地頭來也。』師云：『今日又來撞著者漢。』[翠峰]敏樹云：『好與汝三十拄杖。且道，是賞是罰？』師曰：『棒頭有眼。』[翠峰]敏樹一日又以靈云悟桃花話勘驗。師對無讓。[翠峰]敏樹乃書源流付囑。
上堂。雲臺峰頂，迥別人間。提持衲僧向上巴鼻，揭示佛祖玄要機關。目視左右云：『正當恁么時，截群機于掌握，掛寶劍于眉端。三世諸佛，亡鋒結舌，六代祖師，忍氣吞聲。功高千古，壁立萬仞。正令既行，十方坐斷。到此端的知有向上一路在。』大眾還知向上一路么？良久云：『前峰高出斷鴻外，把手無人誰共行。』喝一喝下座。
上堂。衲僧鼻孔，祖佛心宗。會與不會，總在其中。且道，其中是個甚麼？遂卓拄杖云：『者條拄杖，安南塞北，指』 English version: Tea. He flung his sleeves and left. One day, Cliff [Cui Feng] asked again, 'The cypress tree in the courtyard, how does the esteemed monk understand it?' The master said, 'It can be the master of all phenomena, not withering with the four seasons.' Cliff [Cui Feng] then ordered a verse. The master recited casually, 'Old Zhao Zhou is too unreasonable, pointing to the cypress tree in the courtyard. Just because people don't recognize it clearly, how many have suffered ignorance throughout the ages.' Cliff [Cui Feng] again ordered a verse on the tea drinking story. The master immediately recited, 'Laughable is old Zhao Zhou's artistry, digging pits on flat ground to test dragons and snakes. Meeting, they all say, 'Have some tea,' but how many have ever known the road is not cheap?' Cliff [Cui Feng] then kept the master to complete the precepts. Later, he also used the story of Zhao Zhou visiting the two hermits to test him. The master answered without doubt. One day, he bid farewell to Cliff [Cui Feng] and went to see Tree [Cui Feng Minshu] again. Tree [Cui Feng Minshu] saw the master arrive and immediately asked, 'You have been away from this old monk for several years, where have you been all along?' The master said, 'Guizhou Province.' Tree [Cui Feng Minshu] said, 'Are the local products of Guizhou recently cheap or expensive?' The master said, 'When the monk arrives, he will naturally know.' Tree [Cui Feng Minshu] said, 'In that case, you have missed the place.' The master said, 'Today, I have come to bump into a fellow.' Tree [Cui Feng Minshu] said, 'Good to give you thirty blows of the staff. Tell me, is it a reward or a punishment?' The master said, 'There are eyes on the head of the staff.' One day, Tree [Cui Feng Minshu] also used Lingyun's enlightenment from the peach blossoms to examine him. The master answered without yielding. Tree [Cui Feng Minshu] then wrote the source and entrusted it.
Ascending the hall. The peak of Yuntai Mountain is completely different from the human world. Upholding the upward path of the monks, revealing the profound and essential mechanisms of the Buddhas and Patriarchs. Looking left and right, he said, 'At just such a time, cut off the multitude of opportunities in the palm of your hand, hang the precious sword on the brow. The Buddhas of the three worlds, their sharp edges lost and tongues tied. The Sixth Patriarchs, enduring their breath and swallowing their voices. The merit is high for thousands of years, standing like a wall of ten thousand ren. The correct decree has been issued, and the ten directions are cut off. Arriving here, one truly knows that there is an upward path.' Does the assembly still know the upward path? After a long silence, he said, 'The front peak rises high beyond the broken swan, no one to hold hands with, who will walk together?' He shouted once and descended from the seat.
Ascending the hall. The nostrils of the monks, the mind-essence of the Buddhas and Patriarchs. Understanding or not understanding, it is all within it. Tell me, what is within it? Then he struck the staff and said, 'This staff, south of Annan and north of the frontier, points'
【English Translation】 English version: Tea. He flung his sleeves and left. One day, Cliff [Cui Feng] asked again: 'The cypress tree in the courtyard, how does the esteemed monk understand it?' The master said: 'It can be the master of all phenomena, not withering with the four seasons.' Cliff [Cui Feng] then ordered a verse. The master recited casually: 'Old Zhao Zhou is too unreasonable, pointing to the cypress tree in the courtyard. Just because people don't recognize it clearly, how many have suffered ignorance throughout the ages.' Cliff [Cui Feng] again ordered a verse on the tea drinking story. The master immediately recited: 'Laughable is old Zhao Zhou's artistry, digging pits on flat ground to test dragons and snakes. Meeting, they all say, 'Have some tea,' but how many have ever known the road is not cheap?' Cliff [Cui Feng] then kept the master to complete the precepts. Later, he also used the story of Zhao Zhou visiting the two hermits to test him. The master answered without doubt. One day, he bid farewell to Cliff [Cui Feng] and went to see Tree [Cui Feng Minshu] again. Tree [Cui Feng Minshu] saw the master arrive and immediately asked: 'You have been away from this old monk for several years, where have you been all along?' The master said: 'Guizhou Province.' Tree [Cui Feng Minshu] said: 'Are the local products of Guizhou recently cheap or expensive?' The master said: 'When the monk arrives, he will naturally know.' Tree [Cui Feng Minshu] said: 'In that case, you have missed the place.' The master said: 'Today, I have come to bump into a fellow.' Tree [Cui Feng Minshu] said: 'Good to give you thirty blows of the staff. Tell me, is it a reward or a punishment?' The master said: 'There are eyes on the head of the staff.' One day, Tree [Cui Feng Minshu] also used Lingyun's enlightenment from the peach blossoms to examine him. The master answered without yielding. Tree [Cui Feng Minshu] then wrote the source and entrusted it.
Ascending the hall. The peak of Yuntai Mountain is completely different from the human world. Upholding the upward path of the monks, revealing the profound and essential mechanisms of the Buddhas and Patriarchs. Looking left and right, he said: 'At just such a time, cut off the multitude of opportunities in the palm of your hand, hang the precious sword on the brow. The Buddhas of the three worlds, their sharp edges lost and tongues tied. The Sixth Patriarchs, enduring their breath and swallowing their voices. The merit is high for thousands of years, standing like a wall of ten thousand ren. The correct decree has been issued, and the ten directions are cut off. Arriving here, one truly knows that there is an upward path.' Does the assembly still know the upward path? After a long silence, he said: 'The front peak rises high beyond the broken swan, no one to hold hands with, who will walk together?' He shouted once and descended from the seat.
Ascending the hall. The nostrils of the monks, the mind-essence of the Buddhas and Patriarchs. Understanding or not understanding, it is all within it. Tell me, what is within it? Then he struck the staff and said: 'This staff, south of Annan and north of the frontier, points'
西劃東。到者里一任生擒虎兕。活捉獰龍。任是文殊普賢到來。也須束手歸降。釋迦彌勒。直得退身有分。豈但三賢膽喪。十地魂驚。若非其人。大難委悉。
上堂。千聖出世。惟究一心。五宗設教。直指單傳。三乘十二分。總成剩語。一千七百則。儘是閑言。承言滯句者。埋沒家寶。執棒疑喝者。未透根源。與么吐露。沾唇桂齒。直饒薦得。早是無端。咄。
思南中和天湖正印禪師
蜀之重慶李氏子。參敏樹和尚。徹證源底。親承印可。
上堂。獅子吼時芳草綠。天下衲僧跳不出。像王行處絕狐蹤。鐵額銅頭敲脫骨。大溈拄杖送香嚴。仰山堂前圓鏡撲。毒氣薰來萬古新。親切人人真面目。本無一法與諸人。管教千足與萬足。咄。
臘八上堂。皇宮捨去雪山中。穿膝蘆芽荒草蓬。不覺六年成禍事。明星拶碎眼睛空。顧視左右云。還見釋迦老子么。不歷僧祇獲法身。鼻孔依前搭上唇。
上堂。閉門打坐。接上上機。顧鑒顰呻。曲為中下。顧大眾拈拂子云。見么。擊禪床云。聞么。喝一喝云。字經三寫。烏焉成馬。
上堂。恁么去。二祖禮了歸舊位。恁么來。栽松道者出黃梅。不恁么中恁么。三度棒頭沒交涉。恁么中不恁么。鬍鬚赤撞赤鬚鬍。
上堂。第一義。明歷歷
【現代漢語翻譯】 現代漢語譯本 西劃東。到了這裡，無論是老虎還是野牛，都任你生擒活捉，就連兇猛的龍也難逃你的手掌。就算是文殊（Manjusri，智慧的象徵）和普賢（Samantabhadra，大行的象徵）菩薩到來，也必須束手就擒，歸順降服。釋迦（Sakyamuni，佛教的創始人）和彌勒（Maitreya，未來佛）也只能退避三舍。豈止是三賢（通常指菩薩）膽戰心驚，十地（菩薩修行的十個階段）菩薩也魂飛魄散。如果不是有緣之人，很難明白其中的奧妙。
上堂開示。過去諸佛出世，都是爲了探究這唯一的心。禪宗五家設立教法，都是爲了直接指引這單傳的心印。三乘（聲聞乘、緣覺乘、菩薩乘）十二分教，總的來說都是多餘的話。一千七百則公案，也都是閒言碎語。拘泥於言語文字的人，是埋沒了自家的珍寶。執著于棒喝手段的人，是沒有透徹根源。像這樣吐露出來，也只是沾了點皮毛。即使你領會到了，也早就偏離了本意。咄！
思南中和天湖正印禪師
是蜀地重慶李氏之子。參拜敏樹和尚，徹底證悟了源頭。親自承受了印可。
上堂開示。獅子吼叫的時候，芳草都會變得更加翠綠，天下的衲僧（僧人的別稱）都無法跳出這個圈子。像王行走的地方，狐貍的軌跡就會消失。鐵額銅頭也會被打得粉碎。這股毒氣薰染過來，萬古常新，與每個人都息息相關，這就是你的真面目。本來就沒有什麼法可以給你們，管教你們千足萬足。
臘八上堂開示。釋迦牟尼佛在皇宮裡捨棄了一切，到雪山中苦修，膝蓋都陷在蘆葦和荒草之中。不知不覺六年過去了，卻成了禍事，當他見到明星的時候，才粉碎了所有的執念，眼睛空明。回頭看看左右，問道：『你們還見到釋迦老子（Sakyamuni，佛教的創始人）嗎？』不經歷漫長的修行就能獲得法身，鼻孔依然還是長在嘴唇上面。
上堂開示。閉門打坐，是爲了接引上等根機的人。顧及到那些需要引導和幫助的人，是爲了中等和下等根機的人。看看大眾，拿起拂塵說：『見到了嗎？』敲擊禪床說：『聽到了嗎？』喝一聲說：『文字經過多次抄寫，烏鴉也會變成馬。』
上堂開示。就這樣去了，二祖（慧可）行禮之後回到原來的位置。就這樣來了，栽松的道者從黃梅（五祖弘忍的道場）走出來。不這樣也不那樣，三次棒打都毫無瓜葛。這樣也不那樣，鬍鬚赤紅的和尚撞到了赤須的胡人。
上堂開示。第一義諦，明明白白。
English version West to East. Arriving here, you can capture tigers and wild oxen at will, and even fierce dragons cannot escape your grasp. Even if Manjusri (Manjusri, symbol of wisdom) and Samantabhadra (Samantabhadra, symbol of great practice) Bodhisattvas arrive, they must surrender and submit. Sakyamuni (Sakyamuni, founder of Buddhism) and Maitreya (Maitreya, the future Buddha) can only retreat. Not only are the Three Sages (usually referring to Bodhisattvas) frightened, but the Bodhisattvas of the Ten Grounds (ten stages of Bodhisattva practice) are also terrified. If it is not for a destined person, it is difficult to understand the mystery.
Entering the hall for instruction. The Buddhas of the past appeared in the world to explore this one mind. The five schools of Zen established teachings to directly guide this single transmission of the mind seal. The Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) and Twelve Divisions of the teachings are, in general, superfluous words. The seventeen hundred koans are all idle talk. Those who cling to words and phrases bury their family treasures. Those who are attached to the means of stick and shout have not penetrated the root source. To reveal it like this is only touching the surface. Even if you understand it, it is already far from the original intention. Doh!
Zen Master Zheng Yin of Tianhu, Zhonghe, Sinan
He was the son of the Li family of Chongqing, Sichuan. He visited Monk Minshu and thoroughly realized the source. He personally received the seal of approval.
Entering the hall for instruction. When the lion roars, the fragrant grass becomes greener, and the monks of the world cannot jump out of this circle. Where the elephant king walks, the traces of foxes disappear. Iron foreheads and copper heads will be smashed to pieces. This poisonous gas薰染comes, eternally new, and is closely related to everyone. This is your true face. Originally, there is no Dharma to give you, teaching you to be fully satisfied.
Entering the hall for instruction on the eighth day of the twelfth lunar month. Sakyamuni Buddha (Sakyamuni, founder of Buddhism) abandoned everything in the palace and practiced asceticism in the snowy mountains, his knees sinking into the reeds and weeds. Unknowingly, six years passed, but it became a disaster. When he saw the morning star, he shattered all attachments, and his eyes were clear. Looking back at his left and right, he asked, 'Do you still see Sakyamuni (Sakyamuni, founder of Buddhism)?' Without experiencing a long period of practice, one can attain the Dharmakaya, and the nostrils are still on the lips.
Entering the hall for instruction. Sitting in meditation behind closed doors is to receive people of superior capacity. Taking care of those who need guidance and help is for people of medium and lower capacity. Looking at the crowd, he picked up the whisk and said, 'Have you seen it?' He struck the Zen bed and said, 'Have you heard it?' He shouted, 'After repeated copying, crows can become horses.'
Entering the hall for instruction. Going like this, the Second Patriarch (Huike) bowed and returned to his original position. Coming like this, the Daoist who planted pines came out of Huangmei (the monastery of the Fifth Patriarch Hongren). Neither like this nor like that, three beatings with the stick are irrelevant. Like this and not like this, a red-bearded monk bumps into a red-bearded barbarian.
Entering the hall for instruction. The First Principle is clear and distinct.
【English Translation】 West to East. Arriving here, you can capture tigers and wild oxen at will, and even fierce dragons cannot escape your grasp. Even if Manjusri (Manjusri, symbol of wisdom) and Samantabhadra (Samantabhadra, symbol of great practice) Bodhisattvas arrive, they must surrender and submit. Sakyamuni (Sakyamuni, founder of Buddhism) and Maitreya (Maitreya, the future Buddha) can only retreat. Not only are the Three Sages (usually referring to Bodhisattvas) frightened, but the Bodhisattvas of the Ten Grounds (ten stages of Bodhisattva practice) are also terrified. If it is not for a destined person, it is difficult to understand the mystery.
Entering the hall for instruction. The Buddhas of the past appeared in the world to explore this one mind. The five schools of Zen established teachings to directly guide this single transmission of the mind seal. The Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) and Twelve Divisions of the teachings are, in general, superfluous words. The seventeen hundred koans are all idle talk. Those who cling to words and phrases bury their family treasures. Those who are attached to the means of stick and shout have not penetrated the root source. To reveal it like this is only touching the surface. Even if you understand it, it is already far from the original intention. Doh!
Zen Master Zheng Yin of Tianhu, Zhonghe, Sinan
He was the son of the Li family of Chongqing, Sichuan. He visited Monk Minshu and thoroughly realized the source. He personally received the seal of approval.
Entering the hall for instruction. When the lion roars, the fragrant grass becomes greener, and the monks of the world cannot jump out of this circle. Where the elephant king walks, the traces of foxes disappear. Iron foreheads and copper heads will be smashed to pieces. This poisonous gas薰染comes, eternally new, and is closely related to everyone. This is your true face. Originally, there is no Dharma to give you, teaching you to be fully satisfied.
Entering the hall for instruction on the eighth day of the twelfth lunar month. Sakyamuni Buddha (Sakyamuni, founder of Buddhism) abandoned everything in the palace and practiced asceticism in the snowy mountains, his knees sinking into the reeds and weeds. Unknowingly, six years passed, but it became a disaster. When he saw the morning star, he shattered all attachments, and his eyes were clear. Looking back at his left and right, he asked, 'Do you still see Sakyamuni (Sakyamuni, founder of Buddhism)?' Without experiencing a long period of practice, one can attain the Dharmakaya, and the nostrils are still on the lips.
Entering the hall for instruction. Sitting in meditation behind closed doors is to receive people of superior capacity. Taking care of those who need guidance and help is for people of medium and lower capacity. Looking at the crowd, he picked up the whisk and said, 'Have you seen it?' He struck the Zen bed and said, 'Have you heard it?' He shouted, 'After repeated copying, crows can become horses.'
Entering the hall for instruction. Going like this, the Second Patriarch (Huike) bowed and returned to his original position. Coming like this, the Daoist who planted pines came out of Huangmei (the monastery of the Fifth Patriarch Hongren). Neither like this nor like that, three beatings with the stick are irrelevant. Like this and not like this, a red-bearded monk bumps into a red-bearded barbarian.
Entering the hall for instruction. The First Principle is clear and distinct.
。二邊不著。中道不立。遍界分身。月臨秋碧。釋迦老子睹明星。殃及兒孫沒了日。
思南安化東山穎秀悟禪師
上堂。離相顯中。其間殊勝莫測。誠言物格。至真動靜不移。所以道。譬如虛空。體藉群相而發輝。乃至一切語默言詞。施為作用。千差同一貫。萬種共一心。祇要人人返照回光。究出自己本命元辰落處。動則行雲流水。靜則心開朗耀。且不動不靜一句。作么生道。鶴有九皋難翥翼。馬無千里謾追風。喝一喝下座。
上堂。大道通天。威光匝地。本與佛祖同根。人天一體。三千界內。無不稟此樞機。普天之下。莫不承此恩力。收攝圓融。應用無際。設使千聖萬聖出來。不移易一絲毫。祇如臨濟德山石霜雲門。各顯奇特。可以蓋聲蓋色。亙古亙今。敵聖超賢。輝揚佛日。也不出者個。大眾。若恁么去。風行草偃。不恁么去。草偃風行。且不動鋒铓一句。作么生道。良久云。杖頭開正眼。法界吐心珠。
上堂。不是心不是佛。猶是虛空里釘橛。恁么也不得。不恁么也不得。何勞掘地更尋天。大眾。須知者個訊息。直下千差坐斷。不隔絲毫。覿體承當。壁立萬仞。還委悉么。良久云。空劫已前諸佛子。話頭不舉自方圓。
安順長壽天語懷禪師
上堂。描不成底。一段天機日
【現代漢語翻譯】 現代漢語譯本： 二邊不執著，中道也不設立。遍滿法界都是化身，如明月照臨清澈的秋空。釋迦老子（釋迦牟尼佛）看見明星而悟道，卻給子孫後代帶來了無盡的麻煩。 思南安化東山穎秀悟禪師 上堂說法。離開表相才能顯現中道，其中的殊勝之處難以測度。真誠的言語能夠感通事物，達到至真的境界，動靜都不會改變。所以說，譬如虛空，本體憑藉各種現象而發揚光輝，乃至一切言語和沉默，言說和詞語，施為和作用，千差萬別都貫穿著同一個道理，萬種現象都共同秉持一顆心。只要人人反觀自照，迴光返照，探究出自己本命元辰的落腳之處。動的時候就像行雲流水，靜的時候就像心胸開闊，光明照耀。那麼，這句『不動不靜』，又該怎麼說呢？仙鶴有了九皋（沼澤地）也難以展翅高飛，駿馬沒有千里之路也只能白白追逐風。 喝一聲，走下法座。 上堂說法。大道通向天際，威嚴的光芒遍佈大地。本來就與佛祖同根同源，人與天本來就是一體的。三千大千世界之內，沒有不稟承這個樞機的；普天之下，沒有不承受這份恩德力量的。收攝起來就圓融無礙，應用起來就沒有邊際。即使有千聖萬聖出現，也無法改變一絲一毫。就像臨濟（臨濟宗創始人）、德山（唐代禪師）、石霜（唐代禪師）、雲門（雲門宗創始人）這些禪師，各自顯現奇特的風格，可以蓋過聲音和顏色，貫穿過去和現在，勝過聖人，超越賢人，發揚光大佛法，也不超出這個範圍。各位，如果這樣去做，就會像風吹過草地一樣，草隨之倒伏；如果不這樣去做，也會像草隨風倒伏一樣。那麼，這句『不動鋒芒』，又該怎麼說呢？ 良久之後說，禪杖頭上開了正眼，法界吐露真心寶珠。 上堂說法。說不是心，不是佛，就像在虛空中釘木樁一樣。這樣也不行，那樣也不行。何必再費力氣去挖掘地面，尋找天空呢？各位，要知道這個訊息，直接截斷所有的差別，不隔一絲一毫。當下承擔，像壁立萬仞一樣堅定。明白了嗎？ 良久之後說，空劫（極長的時間）以前的諸佛子，話頭還沒舉起就已經圓融自在了。 安順長壽天語懷禪師 上堂說法。描繪不出來的，一段天然的玄機，每天...
【English Translation】 English version: Not attached to either side, not establishing the middle way. The body is manifested throughout the entire realm, like the moon shining upon the clear autumn sky. Shakyamuni Buddha (釋迦老子) saw the morning star and attained enlightenment, but brought endless troubles to his descendants. Si'nan Anhua Dongshan Yingxiu Wu Chan Master Ascending the hall to preach. Separating from appearances reveals the middle way, the extraordinary nature of which is immeasurable. Sincere words can move things, reaching the state of utmost truth, where movement and stillness remain unchanged. Therefore, it is said, 'Like empty space, the essence relies on all phenomena to shine forth,' even all words and silence, speech and language, actions and functions, though differing in thousands of ways, are all threaded by the same principle, and ten thousand phenomena share one heart. Only if everyone turns inward to reflect, returns the light to illuminate, and investigates the place where their own original life essence falls. When moving, it is like flowing clouds and flowing water; when still, it is like an open heart, radiant and bright. Then, how should one speak of the phrase 'neither moving nor still'? He shouts once and descends from the seat. Ascending the hall to preach. The great path leads to the heavens, and its majestic light pervades the earth. Originally sharing the same root as the Buddhas and ancestors, humans and heaven are inherently one. Within the three thousand great thousand worlds, there is nothing that does not receive this pivotal mechanism; under the entire sky, there is nothing that does not bear this grace and power. When gathered, it is perfectly harmonious and unobstructed; when applied, it is boundless. Even if thousands of sages and ten thousands of sages were to appear, they could not alter it by a single hair. Like Linji (臨濟宗 founder), Deshan (唐代 Chan master), Shishuang (唐代 Chan master), and Yunmen (雲門宗 founder), each displaying unique styles, they can cover sound and color, span the past and present, surpass sages, and transcend the wise, glorifying the Buddha's light, yet they do not go beyond this scope. Everyone, if you go this way, it will be like the wind blowing through the grass, and the grass will fall with it; if you do not go this way, it will still be like the grass falling with the wind. Then, how should one speak of the phrase 'not moving the sharp edge'? After a long silence, he says, 'On the head of the staff, the true eye opens; the Dharma realm reveals the jewel of the true heart.' Ascending the hall to preach. Saying it is not the mind, not the Buddha, is like hammering a stake into empty space. This is not right, and that is not right. Why bother digging the ground to find the sky? Everyone, you must know this message, directly cut off all differences, without the slightest separation. Take on the responsibility immediately, as firm as a ten-thousand-foot cliff. Do you understand? After a long silence, he says, 'The Buddhas before the empty eon (空劫), before the topic is raised, are already perfectly complete.' Anshun Changshou Tianyu Huai Chan Master Ascending the hall to preach. That which cannot be depicted, a piece of natural mystery, every day...
日顯露。畫不就底。者點玄妙時時敷揚。綿綿也。化工化母。織成古錦。密密也。彰名彰號。結作金羅。山僧今日。向寶華王座上。當陽拈出。只要人人全身擔荷。覿體承當去也。茍或擬議。更與諸人點破。擲拄杖鼓掌呵呵下座。
上堂。道廓玄圓。超情離見。逢境則應。遇緣即彰。在在瀰漫。處處明歷。穿衣吃飯。勿越尋常。洞達行藏。不移寸步。堂堂巍湛。兀兀騰暉。拔萃超群。元無縛著。折旋俯仰。任放任收。且道。恁么與不恁么。看勘眉目。相去多少。以手作䇿眉勢云。兩眸洞䀨千般巧。難及眉橫向上尊。
上堂。家家有門。戶戶有路。中有一人。體無去住出入。尋常語言動步。也有作奴作郎。亦有掌權掌祿。若道他知逢緣遇境。筑著磕著。因甚處處。失卻鼻孔。且道。知底是不知底是。試道道看。
江口香山聖符越禪師
佛成道日上堂。今朝臘月八。悉達成釋迦。忽地睹明星。刺卻雙眼瞎。老瞿曇。沒傝𠎷。正好推出三門外。一任風搖雨打。雖然如是。也不得辜負伊。四十九年說法。法說非法非非法。狼藉五千四十八。檢點將來。笑倒巫山十二峽。喝一喝云。恰恰。
元旦上堂。時清地泰。發生萬籟。風雨頻調。八方慶快。普天揚道化。遍空飛叆叇。祇如出格道人。作么生
【現代漢語翻譯】 現代漢語譯本 日頭顯露出來。作畫卻不落到實處。這玄妙之處時時宣揚，連綿不斷啊。天地造化如化工之母，織成精美的古錦，細緻緊密啊。彰顯名號，結成堅固的金羅。山僧我今日，在寶華王座上，當面拈出，只要人人全身心承擔，親身體悟。如果還有人要猜測議論，我就要為你們點破。 擲下拄杖，鼓掌，呵呵笑著下座。
上堂說法。道的境界廓大玄妙圓融，超越情識，脫離見解。遇到境界就應現，遇到因緣就彰顯。無處不在，處處分明。穿衣吃飯，不要超出尋常。通達行藏，不移動半步。堂堂正正，巍然聳立，兀自騰輝。拔萃超群，本來就沒有束縛。迴旋俯仰，任憑放開收回。那麼，這樣還是不這樣？看看你們的眉目，相差多少？用手比劃眉毛的形狀說，『兩隻眼睛再怎麼靈巧，也比不上眉毛橫向上揚的尊貴。』
上堂說法。家家有門，戶戶有路。其中有個人，身體沒有來去出入。尋常的言語行動，也有做奴僕的，也有做官的，也有掌權的，也有享受俸祿的。如果說他知道，遇到因緣境界，就會碰壁磕絆，為什麼處處都失去了鼻孔（指迷失了方向）？那麼，知道的是，還是不知道的是？試著說一說看。
江口香山聖符越禪師
佛成道日上堂說法。今天臘月八日，悉達多（Siddhartha）成了釋迦（Sakyamuni）。忽然看見明星，刺瞎了雙眼。老瞿曇（Gautama），沒有一點邋遢。正好推出山門外，任憑風吹雨打。雖然是這樣，也不能辜負了他。四十九年說法，說法說非法非非法，狼藉了五千四十八卷經。檢查將來，笑倒了巫山十二峽。喝一聲說，『恰恰。』
元旦上堂說法。時世清明，大地安泰，萬物發出聲音。風調雨順，四方歡快。普天之下揚佛道教化，遍佈天空飛舞祥雲。就像出格的道人，該怎麼做呢？
【English Translation】 English version The sun reveals itself. Painting does not reach the bottom. This subtle mystery is expounded constantly, continuously. The creation of the universe is like the mother of transformation, weaving ancient brocade, closely and meticulously. Manifesting names and titles, forming a firm golden net. I, a mountain monk, today, on the throne of the King of Precious Flowers (Bao Hua Wang Zuo), directly present it, only wanting everyone to bear it with their whole body and mind, and to personally realize it. If there are still those who want to speculate and discuss, I will break it open for you. He throws down his staff, claps his hands, and descends from the seat laughing 'Haha'.
Ascending the hall to preach. The realm of the Dao is vast, profound, and perfectly round, transcending emotions and detaching from views. It responds when encountering a state, and manifests when encountering conditions. It is omnipresent and clear everywhere. Wearing clothes and eating, do not exceed the ordinary. Understanding conduct and concealment, do not move a single step. Dignified and majestic, towering and shining. Surpassing the crowd, there is originally no bondage. Turning and bowing, letting go and taking back at will. So, is it like this or not like this? Look at your eyebrows, how much difference is there? He gestures the shape of eyebrows with his hand, saying, 'No matter how clever the two eyes are, they cannot compare to the dignity of the eyebrows raised horizontally.'
Ascending the hall to preach. Every family has a door, and every household has a path. Among them, there is a person whose body has no coming and going. In ordinary speech and actions, there are those who are servants, those who are officials, those who are in power, and those who enjoy salaries. If it is said that he knows, when encountering conditions and states, he will stumble and bump, why does he lose his nose (referring to losing direction) everywhere? So, is it the one who knows, or the one who does not know? Try to say it and see.
Zen Master Shengfu Yue of Xiangshan, Jiangkou
Ascending the hall to preach on the day of Buddha's enlightenment. Today is the eighth day of the twelfth month, Siddhartha (Siddhartha) became Sakyamuni (Sakyamuni). Suddenly seeing the morning star, he blinded his eyes. Old Gautama (Gautama), not at all slovenly. It is good to push him out of the mountain gate, letting the wind and rain beat him. Although it is like this, we must not let him down. For forty-nine years he preached, saying that the Dharma is neither Dharma nor non-Dharma, scattering five thousand and forty-eight sutras. Examining the future, laughing and collapsing the Twelve Peaks of Wushan. He shouts, 'Exactly.'
Ascending the hall to preach on New Year's Day. The times are clear, the earth is peaceful, and all things make sounds. The wind and rain are timely, and all directions are joyful. Throughout the world, the Buddha's teachings are promoted, and auspicious clouds fly throughout the sky. Just like an unconventional Daoist, what should he do?
慶賀。遂拈拄杖。作笛勢云。惟者一枝無孔笛。風前常韻太平歌。
上堂。佛法無多子。仁者自迷源。南山對北斗。門戶共相連。出入同來往。坐臥同起眠。恒河沙數劫。常在於其間。天左轉地右旋。日月雙輪懸。照破寒山鼻孔。只教拾得流涎。咄咄咄。是甚麼乾矢橛。
上堂。今朝中秋節。長空明皎月。萬里片云無。千山狐氣絕。江水不生波。斗星拱紫闕。露柱𨁝跳時。燈籠笑搖曳。木人唱哩啰。石女歌未歇。曏者里會得諸佛。相續不絕。亦任倒浪橫云。亦任敲風打月。噎。還有拄杖頭邊。動靜分明底。親切更親切。天上人間渾莫測。以拄杖卓一卓下座。
小參。一是一二是二。分明題目分明句。不作有相看。不作無為會。未許聖同群。難容凡逐隊。一切時中當現前。無下無高無向背。諸人會也么。張公飲酒李公醉。醉后歸家橫接轡。
貴陽興國祿藜甫禪師
蜀之張氏子。在黔禮凈初披剃。依梵行和尚具足。參敏樹和尚印證。
浴佛上堂。年年惡水浴悉達。一度傾時一度辣。普天散作雨花香。笑倒雲門要打殺。驀拈拄杖卓一卓云。今朝落在山僧手裡。兩個古錐。一時打殺。且道。山僧有何長處。喝一喝云。中興臨濟宗。扶起無為化。
掃得戒梵行和尚塔。波羅提邊生瑞
【現代漢語翻譯】 現代漢語譯本： 慶賀完畢。於是拿起拄杖，做出吹笛子的姿勢說：『唯有這一枝沒有孔的笛子，在風前常常演奏太平的歌韻。』
上堂說法。佛法並沒有多少深奧之處，只是人們自己迷惑了本源。南山對著北斗星，佛法門戶彼此相連。出入往來相同，坐臥起眠一致。恒河沙數般的劫數，佛法常在於其中。天向左轉，地向右旋，日月像雙輪一樣懸掛。照破寒山的鼻孔，只教拾得流口水。咄咄咄，這是什麼干糞橛？』
上堂說法。今天是中秋節，長空明亮皎潔。萬里沒有一片云，千山沒有一絲狐媚之氣。江水不起波瀾，斗星拱衛著紫微宮闕。露柱跳躍，燈籠笑著搖擺。木人唱著哩啰的歌，石女的歌聲也沒有停止。向這裡領會佛法，諸佛相續不斷。也任憑倒浪橫流，也任憑敲風打月。噎，還有拄杖頭邊，動靜分明的地方。親切更親切，天上人間都難以測度。』用拄杖敲擊一下，下座。
小參。一是一，二是二，分明是題目，分明是語句。不作有相的看待，不作無為的領會。不允許聖人與凡人同群，難以容納凡夫俗子加入隊伍。一切時中應當顯現於眼前，無下無高，無前無後。諸位領會了嗎？張三喝酒李四醉，醉后回家橫著韁繩。』
貴陽興國祿藜甫禪師
是四川張氏之子，在貴州禮拜凈初剃度出家。依止梵行和尚受具足戒。參拜敏樹和尚得到印證。
浴佛上堂說法。每年用惡水洗浴悉達多（Siddhartha，釋迦牟尼佛的本名），一次傾倒就一次辛辣。普天之下散作雨花香，笑倒了雲門（Yunmen，禪宗大師）要打殺。』忽然拿起拄杖敲擊一下說：『今天落在山僧手裡，兩個古錐（Guzhui，比喻有潛力的人）。一時打殺。且說，山僧有什麼長處？』喝一聲說：『中興臨濟宗（Linji school，禪宗五家之一），扶起無為的教化。』
掃梵行和尚的戒塔，波羅提（波羅提木叉的簡稱，Pratimoksha，戒律）邊生出祥瑞。
【English Translation】 English version: Having congratulated, he then picked up his staff, made a gesture of playing the flute, and said, 'Only this branch is a flute without holes, constantly playing the melody of peace before the wind.'
Ascending the hall. 'The Buddha-dharma is not much, it is only that people themselves are confused about the source. South Mountain faces the Big Dipper, the gates are connected to each other. Coming and going are the same, sitting and lying down are the same. Kalpas as numerous as the sands of the Ganges, it is always in between. Heaven turns left, earth turns right, the sun and moon hang like twin wheels. Illuminating the nostrils of Hanshan (Hanshan, a legendary Chinese Buddhist poet), only teaching Shide (Shide, another legendary Chinese Buddhist poet) to drool. Tut, tut, tut, what is this dry dung stick?'
Ascending the hall. 'Today is the Mid-Autumn Festival, the long sky is bright and clear. There is not a single cloud for ten thousand miles, and the fox spirit is gone from a thousand mountains. The river water does not rise, and the Dipper stars arch the Purple Palace. The dew pillar jumps, and the lantern laughs and sways. The wooden man sings 'lila', and the stone woman's song has not stopped. Understanding the Buddhas here, they continue without end. Also let the waves flow horizontally, also let the wind beat the moon. Yuck, there is still the side of the staff head, where movement and stillness are clearly distinguished. More intimate, more intimate, heaven and earth are unfathomable.' He tapped the staff once and descended from the seat.
Small gathering. 'One is one, two is two, clearly the topic, clearly the sentence. Do not look at it as having form, do not understand it as non-action. It is not allowed for saints to be in the same group, it is difficult to accommodate ordinary people joining the ranks. At all times, it should appear before you, without low or high, without front or back. Do you all understand? Zhang drinks wine, Li gets drunk, and after getting drunk, he goes home and holds the reins sideways.'
Zen Master Lu Lifu of Xingguo Temple in Guiyang
He was a son of the Zhang family in Sichuan, and was tonsured in Guizhou by Jingchu. He received the full precepts from the Venerable Fanxing. He visited the Venerable Minshu and received his seal of approval.
Bathing the Buddha, ascending the hall. 'Every year, the evil water bathes Siddhartha (Siddhartha, the original name of Sakyamuni Buddha), once poured, once spicy. Scattered all over the sky as rain of flowers, laughing and knocking down Yunmen (Yunmen, a Zen master) to kill. 'Suddenly picking up the staff and tapping it once, he said, 'Today it falls into the hands of the mountain monk, two Guzhui (Guzhui, a metaphor for people with potential). Kill them all at once. And say, what are the strengths of the mountain monk?' He shouted, 'Reviving the Linji school (Linji school, one of the five schools of Zen), supporting the teaching of non-action.'
Sweeping the precept pagoda of Venerable Fanxing, auspicious signs are born on the side of Pratimoksha (Pratimoksha, abbreviation of Pratimoksha, precepts).
氣。光吞佛日蒸天地。而今拜掃報深恩。乾矢橛頭明歷歷。插香云。戒月孤圓絕覆藏。真香直透吾師鼻。
佛誕日上堂。不涉凡聖路頭。脫卻生死窩窟。獨露真常。不存影相。橫身天外。獨步大方。所以釋迦老子。初出母胎。一手指天。一手指地。周行七步。目顧四方便道。天上天下。惟吾獨尊。後來雲門道我當時若見。一棒打殺。與狗子吃。貴圖天下太平。今日看來。大似一個扶頭。一個扶尾。遞相鈍置。山僧此語。有兩負門。緇素得出。婆兒原是小新婦。其或未然。依舊日午打三更。
佛誕日上堂。擊石火閃電光。擬議則天懸地隔。眨眼則落塹墮坑。不是粗語欺人。要且千途剿絕。即今山僧揮殺活劍。掣閃電機。一一與人解黏去縛。㧞楔抽釘。使其當下了徹。不致沉沒生死。個個如釋迦老子。無處不稱尊。還見世尊也無。良久以拄杖卓一卓。喝一喝下座。
示眾。道人行履在尋常。剔起眉毛休放過。昂藏鼻孔沒多般。徹體風流活鱍鱍。觸背關頭俱拶破。何須向外強穿鑿。虛空粉碎欲誰知。任意經行及坐臥。拈拂子拂一拂云。大眾見么。山僧手裡白拂。恁是佛祖到來。也放伊不過。因甚如此。放過即不可。
元旦示眾。佛日重輝祖道新。曇花先佔上林春。人心絕慮泥牛吼。天運融和石虎伸
【現代漢語翻譯】 現代漢語譯本： 氣，光芒吞噬佛日，蒸騰天地。如今拜掃，報答深厚的恩情。乾矢橛頭（比喻非常清楚明白）明明歷歷，插香云。戒月孤圓，沒有絲毫遮掩，真香直透吾師鼻。
佛誕日上堂。不涉及凡聖的道路，脫離生死的窠臼，唯獨顯露真常。不存留任何影相，橫身於天地之外，獨自行走于廣闊的大地。所以釋迦老子（釋迦牟尼佛）最初從母親的胎中出來時，一手指天，一手指地，行走七步，目光顧視四方，說道：『天上天下，唯我獨尊。』後來雲門（雲門文偃禪師）說我當時如果見到，一棒打殺，餵狗吃，爲了圖個天下太平。今天看來，很像一個扶頭，一個扶尾，互相耽誤。山僧（謙稱，指說話的僧人）這句話，有兩個漏洞。出家的和在家的如果能看出來，婆婆原來也是小媳婦。如果看不出來，依舊是中午打三更（比喻荒謬）。
佛誕日上堂。擊石火，閃電光，稍微一思量就天差地別，一眨眼就落入陷阱。不是用粗俗的話欺騙人，而是要徹底斷絕所有的途徑。現在山僧揮動殺活劍（比喻能殺能活的禪機），閃動電光，一一為人解開束縛，拔掉木楔，抽出釘子，使他們當下徹悟，不至於沉沒于生死之中，個個都像釋迦老子一樣，無處不稱尊。還見到世尊（釋迦牟尼佛）了嗎？良久，用拄杖敲擊一下，喝一聲，下座。
示眾。道人（修行人）的行履在尋常之中，提起眉毛不要放過。高昂的鼻孔沒有什麼特別的，全身的風格活潑潑的。觸背關頭（指非常關鍵的時刻）都要打破，何須向外強行穿鑿。虛空粉碎，想要誰知道？任意行走和坐臥。拿起拂塵拂一下，說：『大眾看見了嗎？山僧手裡的白拂，即使是佛祖到來，也放他不過。』為什麼這樣？放過就不可了。
元旦示眾。佛日重新輝煌，祖道煥然一新，曇花率先佔據上林苑的春天。人心沒有了思慮，泥牛吼叫，天運融和，石虎伸展。（元旦，正月初一） English version: Qi, the light swallows the Buddha's sun, steaming heaven and earth. Now we worship and sweep the tombs, repaying deep kindness. The 'dry arrow peg head' (乾矢橛頭, a metaphor for something very clear and obvious) is clearly and distinctly visible, inserting incense into the clouds. The solitary and perfect moon of precepts is without any concealment, and the true incense penetrates directly into my teacher's nose.
On the Buddha's Birthday, ascending the hall. Not involving the paths of the mundane and the sacred, escaping the nest of birth and death, uniquely revealing the true and constant. Not preserving any images, standing outside of heaven and earth, walking alone on the vast earth. Therefore, when Shakyamuni Buddha (釋迦老子, Shakyamuni Buddha) first emerged from his mother's womb, he pointed one finger to the sky and one finger to the earth, walked seven steps, and looked around in all four directions, saying: 'Above and below the heavens, I alone am the honored one.' Later, Yunmen (雲門, Zen Master Yunmen Wenyan) said that if he had seen him at that time, he would have struck him dead with a stick and fed him to the dogs, in order to achieve peace in the world. Looking at it today, it is very much like one supporting the head and one supporting the tail, mutually delaying each other. This statement of the mountain monk (山僧, a humble term for the speaking monk) has two loopholes. If the ordained and the laity can see them, the old woman was originally a young bride. If they cannot see them, it is still striking the third watch at noon (比喻荒謬, a metaphor for absurdity).
On the Buddha's Birthday, ascending the hall. Striking stone sparks, flashing lightning, a slight thought leads to a world of difference, a blink of an eye leads to falling into a pit. It is not using vulgar words to deceive people, but to completely cut off all paths. Now the mountain monk wields the killing and life-giving sword (殺活劍, a metaphor for Zen opportunity that can kill or give life), flashes lightning, and one by one unties the bonds for people, pulls out the wedges, and extracts the nails, so that they can have a thorough understanding at this moment, and not sink into birth and death, and each one can be like Shakyamuni Buddha, honored everywhere. Have you seen the World Honored One (世尊, Shakyamuni Buddha)? After a long silence, he struck the ground once with his staff, shouted once, and descended from the seat.
Showing the assembly. The conduct of a Daoist (道人, a practitioner) is in the ordinary, raise your eyebrows and do not let it go. The upright nose has nothing special, the style of the whole body is lively and vibrant. All the critical moments (觸背關頭, referring to very critical moments) must be broken through, why bother to forcibly dig outwards. The void is shattered, who wants to know? Freely walk and sit and lie down. He picked up the whisk and brushed it, saying: 'Have you seen it, everyone? The white whisk in the mountain monk's hand, even if the Buddha arrives, I will not let him pass.' Why is that? Letting him pass is not allowed.
Showing the assembly on New Year's Day (元旦, the first day of the first lunar month). The Buddha's sun shines again, the ancestral path is renewed, the曇花 (曇花, Epiphyllum, a flower that blooms briefly at night) first occupies the spring of the Shanglin Garden. People's minds are free from worries, the mud cow roars, the heavenly fortune is harmonious, and the stone tiger stretches.
【English Translation】 Qi, the light swallows the Buddha's sun, steaming heaven and earth. Now we worship and sweep the tombs, repaying deep kindness. The 'dry arrow peg head' (a metaphor for something very clear and obvious) is clearly and distinctly visible, inserting incense into the clouds. The solitary and perfect moon of precepts is without any concealment, and the true incense penetrates directly into my teacher's nose. On the Buddha's Birthday, ascending the hall. Not involving the paths of the mundane and the sacred, escaping the nest of birth and death, uniquely revealing the true and constant. Not preserving any images, standing outside of heaven and earth, walking alone on the vast earth. Therefore, when Shakyamuni Buddha first emerged from his mother's womb, he pointed one finger to the sky and one finger to the earth, walked seven steps, and looked around in all four directions, saying: 'Above and below the heavens, I alone am the honored one.' Later, Yunmen said that if he had seen him at that time, he would have struck him dead with a stick and fed him to the dogs, in order to achieve peace in the world. Looking at it today, it is very much like one supporting the head and one supporting the tail, mutually delaying each other. This statement of the mountain monk has two loopholes. If the ordained and the laity can see them, the old woman was originally a young bride. If they cannot see them, it is still striking the third watch at noon (a metaphor for absurdity). On the Buddha's Birthday, ascending the hall. Striking stone sparks, flashing lightning, a slight thought leads to a world of difference, a blink of an eye leads to falling into a pit. It is not using vulgar words to deceive people, but to completely cut off all paths. Now the mountain monk wields the killing and life-giving sword, flashes lightning, and one by one unties the bonds for people, pulls out the wedges, and extracts the nails, so that they can have a thorough understanding at this moment, and not sink into birth and death, and each one can be like Shakyamuni Buddha, honored everywhere. Have you seen the World Honored One? After a long silence, he struck the ground once with his staff, shouted once, and descended from the seat. Showing the assembly. The conduct of a Daoist is in the ordinary, raise your eyebrows and do not let it go. The upright nose has nothing special, the style of the whole body is lively and vibrant. All the critical moments must be broken through, why bother to forcibly dig outwards. The void is shattered, who wants to know? Freely walk and sit and lie down. He picked up the whisk and brushed it, saying: 'Have you seen it, everyone? The white whisk in the mountain monk's hand, even if the Buddha arrives, I will not let him pass.' Why is that? Letting him pass is not allowed. Showing the assembly on New Year's Day. The Buddha's sun shines again, the ancestral path is renewed, the Epiphyllum first occupies the spring of the Shanglin Garden. People's minds are free from worries, the mud cow roars, the heavenly fortune is harmonious, and the stone tiger stretches.
。拂斷風幡超往古。杖除山水絕疏親。於今盡沐皇風化。率土含庥仰至仁。
舉雲門因僧問。一念不生。還有過也無。門曰須彌山話。頌曰。一念不生。千差萬錯。須彌山頂。有無不著。珍重禪流親切句。休得無繩自討縛。
頌趙州訪二庵主。入虎穴探虎子。雙放雙收竭俊機。趙州用處原無異。識者雖多會者稀。
貴筑華光聖圖行禪師
上堂。月映寒潭。秋水共長天一色。嵐披紫岫。落霞與孤鶩齊飛。境致依然。一點也顢他不得。情塵好處。六門焉敢自欺。卓拄杖下座。
上堂。天晴地下干。落雨路上濕。儘是目前機。亦非心外事。嗟哉向道人。及至半途費。不若種田翁。通身沒氣息。有氣息。黔中山楚中水。四海五湖王化里。迷時頂笠走千山。悟處歸家是自己。咄。
上堂。參禪參見性。學道學明心。唸唸歸實際。時時勿外尋。撞碎無明窟。掀翻爛葛藤。直到不疑地。方得見家珍。且道。見后如何。良久云。饑來吃飯冷穿衣。閑時打坐倦時睡。
偏橋雲臺凈空明禪師
上堂。盤山和尚道。心月孤圓。光吞萬象。光非照境。境亦非存。光境俱忘。復是何物。洞山云。光境未忘。復是何物。大慧老人云。白鷺下田千點雪。黃鸝上樹一枝花。看他三大老。應時及節。提
【現代漢語翻譯】 現代漢語譯本： 拂去風中飄動的旗旛，超越往昔的陳規；拄杖劃斷山水，斷絕與世俗親友的牽絆。如今都沐浴在皇恩浩蕩的教化之中，普天之下都蒙受恩澤，仰慕聖上的仁德。
雲門文偃禪師因僧人提問而開示：『一念不生，還有過失嗎？』雲門禪師回答：『須彌山（Sumeru Mountain，佛教宇宙觀中的聖山）那麼大的過失。』
頌曰：一念不生，千差萬錯；須彌山頂，有無都不執著。珍重禪宗修行者親切的話語，不要自己無端地給自己套上枷鎖。
讚頌趙州從諗禪師拜訪二位庵主：深入虎穴探取虎子，雙放雙收，用盡巧妙的機鋒。趙州禪師的用處本來就沒有什麼不同，但認識的人雖多，領會的人卻很少。
貴筑華光聖圖行禪師
上堂開示：月亮映照在寒冷的深潭中，秋水與長天融為一色。霧氣籠罩著紫色的山峰，落霞與孤單的野鴨一同飛翔。眼前的境界依然如是，一點也含糊不得。情塵染著的地方，六根（眼、耳、鼻、舌、身、意）怎麼敢自欺欺人？說完，拄著禪杖走下法座。
上堂開示：天晴了，地也幹了；下雨了，路就濕了。一切都是眼前的機緣，也不是心外之事。可嘆那些求道之人，往往半途而廢。不如種田的老農，全身心投入，沒有多餘的念頭。有氣息，黔中（今貴州一帶）的山，楚中（今湖北一帶）的水，四海五湖都在王化的治理之下。迷惑時頭頂斗笠走遍千山萬水，覺悟時回到家才發現自己本自具足。咄！
上堂開示：參禪是爲了參見自性，學道是爲了學習明白自己的心。唸唸迴歸實際，時時不要向外尋求。撞碎無明的窟穴，掀翻陳腐的葛藤。直到毫無疑惑的境地，才能見到自家的珍寶。那麼，見到之後又如何呢？停頓片刻，說：飢餓時就吃飯，寒冷時就穿衣，閑暇時就打坐，疲倦時就睡覺。
偏橋雲臺凈空明禪師
上堂開示：盤山寶積禪師說：『心月孤圓，光吞萬象。光不是照耀外境，外境也不是真實存在。光與境都忘記了，又是什麼呢？』洞山良價禪師說：『光與境沒有忘記，又是什麼呢？』大慧宗杲禪師說：『白鷺飛下田野，像是千點白雪；黃鸝飛上樹梢，像是萬點黃花。』看看這三位大德，應時應節地提...
【English Translation】 English version: Sweeping away the wind-blown banners, transcending ancient conventions; the staff divides mountains and rivers, severing ties with worldly relatives and friends. Now all are bathed in the Emperor's (皇, Huang) vast and transforming influence, all under heaven receive grace and admire his supreme benevolence.
Zen Master Yunmen Wenyan (雲門文偃) gave an instruction because a monk asked: 'If a single thought does not arise, is there still fault?' Zen Master Yunmen (雲門) replied: 'As great as Mount Sumeru (須彌山) (Sumeru Mountain, the sacred mountain in the Buddhist cosmology).'
A verse says: When a single thought does not arise, myriad differences and mistakes occur; on the summit of Mount Sumeru (須彌山), one is not attached to existence or non-existence. Cherish the earnest words of Zen practitioners, and do not needlessly bind yourselves with self-imposed constraints.
Commending Zen Master Zhaozhou Congshen (趙州從諗)'s visit to the two hermitage masters: venturing into the tiger's den to seize the tiger cubs, releasing and retrieving with skillful agility. Zen Master Zhaozhou (趙州) 's method is fundamentally no different, but although many recognize it, few truly understand.
Zen Master Shengtu Xing of Huaguang in Guizhu (貴筑華光聖圖行禪師)
Ascending the hall: The moon reflects in the cold, deep pool, autumn waters merge with the sky in a single color. Mist drapes the purple peaks, the setting sun flies in unison with the solitary wild ducks. The scene remains as it is, not a bit can be obscured. Where emotional dust settles, how dare the six senses (眼、耳、鼻、舌、身、意) deceive themselves? After speaking, he descended from the seat, leaning on his staff.
Ascending the hall: When the sky is clear, the ground is dry; when it rains, the road is wet. Everything is the opportunity right before your eyes, and not something outside of the mind. Alas, those who seek the Way often give up halfway. They are not as good as the farming old man, who is fully engaged, without extra thoughts. With breath, the mountains of Qianzhong (黔中) (present-day Guizhou area), the waters of Chuzhong (楚中) (present-day Hubei area), the four seas and five lakes are all under the Emperor's (王, Wang) governance. When deluded, wearing a bamboo hat, one wanders through thousands of mountains; when enlightened, returning home, one realizes one is complete within oneself. Hah!
Ascending the hall: Practicing Chan (禪) is to see one's nature, learning the Way is to understand one's mind. Thought after thought, return to reality; moment after moment, do not seek externally. Smash the cave of ignorance, overturn the rotten kudzu vine. Only when you reach a state of no doubt can you see your family treasures. Then, what happens after seeing? Pausing for a moment, he said: When hungry, eat; when cold, wear clothes; when free, sit in meditation; when tired, sleep.
Zen Master Jingkong Ming of Yuntai in Pianqiao (偏橋雲臺凈空明禪師)
Ascending the hall: Zen Master Panshan Baoji (盤山寶積禪師) said: 'The moon of the mind is solitary and round, swallowing all phenomena. The light does not illuminate external objects, nor do external objects truly exist. When both light and object are forgotten, what is it?' Zen Master Dongshan Liangjie (洞山良價禪師) said: 'If light and object are not forgotten, what is it?' Zen Master Dahui Zonggao (大慧宗杲禪師) said: 'White herons descend to the fields, like a thousand points of snow; orioles fly to the treetops, like ten thousand points of yellow flowers.' Look at these three great masters, responding to the occasion and the season, raising...
持個事。無非要人莫被聲色境物所轉。當下迴光返照。識取根源。今日老僧。亦恁么舉示。亦是要汝諸人當下迴光返照。識取自己根源。還識么。良久云錯。
上堂。舉真凈和尚示眾云。天地與我同根。萬物與我一體。腳頭腳尾。橫三豎四。北具盧洲火發。燒著帝釋眉毛。東海龍王。忍痛不禁。轟一個霹靂。直得傾湫倒岳。云暗長空。十字街頭廖鬍子。醉中驚覺。起來拊掌呵呵大笑云。筠陽城中。近來少賊。乃拈拄杖云。賊賊。師云。當時真凈老人。恁么提唱。大似眼空四海。傍視無人。可惜一眾錯過雲臺當日若類此數。正好還他劈面一咄。看他麵皮。放在什麼處。
貴陽黔靈赤松領禪師
蜀之潼川韓氏子。母謝氏。因世亂入黔。年十五。自喜出塵。遂入南望山。住靜數載。因到九峰。參靈藥和尚。藥示參萬法歸一。后禮白雲西識披剃。參敏樹和尚發明。親承印證。閉關三載。出辟黔靈開法。行化三十餘年。道振黔地。湖海衲子。聞風翕集座下。得法者數十餘人。集錄五卷。已刻入大藏。師志始終黔靈故。門弟子為師。預建塔于本山之陽。
上堂。杖笠隨身。滿谷白雲關不住。蒲鞋著腳。沿途芳草襯人來。步步踏著實地。節節透出玄源。到者里。所以不惜丑拙。只得將從前撞著個無面孔老人
【現代漢語翻譯】 現代漢語譯本 這件事的要點，無非是要人們不要被聲色境物所迷惑。當下就要回光返照，認識自己的根源。今天我老和尚，也這樣來開示你們，也是要你們當下迴光返照，認識自己的根源。還認識嗎？（停頓很久）錯了。
上堂說法。引用真凈和尚開示大眾的話說：『天地與我同根，萬物與我一體。』腳前腳后，橫七豎八。北俱盧洲（四大部洲之一，位於北方）火災發生，燒著了帝釋（佛教中的天神）的眉毛。東海龍王，忍受不住疼痛，轟出一個霹靂，震得山崩地裂，烏雲遮蔽長空。十字街頭的廖鬍子，在醉夢中驚醒，起來拍手呵呵大笑說：『筠陽城中（地名），近來很少有盜賊。』於是拿起拄杖說：『賊！賊！』我說，當時的真凈老人，這樣提倡，太像是眼空四海，目中無人。可惜當時大眾錯過了機會。如果雲臺當時遇到這種情況，正好還他劈頭一喝，看他的麵皮，放在什麼地方。
貴陽黔靈赤松領禪師
是四川潼川韓氏的兒子。母親是謝氏。因為世道混亂進入貴州。十五歲時，就喜歡出家修行，於是進入南望山，安靜地住了幾年。後來到九峰，參拜靈藥和尚。靈藥和尚開示他參『萬法歸一』。之後拜白雲西識剃度，參拜敏樹和尚而開悟，親自得到印證。閉關三年。出關后開闢黔靈道場弘揚佛法。弘法三十多年，名聲震動貴州。各地的僧人，聞風而來聚集在他座下。得到真傳的弟子有幾十人。他們的語錄彙集成五卷，已經刻入大藏經。禪師始終以黔靈為志向，所以門下弟子為禪師，預先在本山的南面建造了塔。
上堂說法。拄著枴杖，戴著斗笠，滿山谷的白雲也關不住他。穿著蒲草鞋，沿途的芳草映襯著他。每一步都踏著實地，每一節都透出玄妙的根源。到了這裡，所以不惜暴露自己的醜陋和笨拙，只能將從前遇到的那個沒有面孔的老人拿出來說一說。
【English Translation】 English version The point of this matter is simply to prevent people from being swayed by sights, sounds, and external objects. Immediately turn the light inward and recognize the source. Today, this old monk is also giving you this instruction, which is to have you immediately turn the light inward and recognize your own source. Do you recognize it? (Pause for a long time) Wrong.
Ascending the hall. Quoting Zen Master Zhenjing's instruction to the assembly: 'Heaven and earth share the same root with me, and all things are one body with me.' Foot to foot, horizontally and vertically. When the fire breaks out in Uttarakuru (one of the four continents in Buddhism, located in the north), it burns the eyebrows of Sakra (a deity in Buddhism). The Dragon King of the Eastern Sea, unable to bear the pain, unleashes a thunderbolt, causing mountains to collapse and the earth to split, and dark clouds to cover the sky. Liao Huzi, a drunkard at the crossroads, wakes up in a drunken dream, claps his hands and laughs loudly, saying: 'In Junyang City (place name), there have been few thieves recently.' Then he picks up his staff and says: 'Thief! Thief!' I say, Zen Master Zhenjing at that time, advocating in this way, was too much like looking down on the world and seeing no one. It is a pity that the assembly missed the opportunity at that time. If Yuntai had encountered this situation at that time, it would have been good to give him a slap in the face and see where he would put his face.
Zen Master Chiling Chishong Ling of Guiyang
Was the son of the Han family of Tongchuan, Sichuan. His mother was Madam Xie. Because of the chaos of the world, he entered Guizhou. At the age of fifteen, he liked to become a monk, so he entered Nanwang Mountain and lived quietly for several years. Later, he went to Jiufeng to visit Zen Master Lingyao. Zen Master Lingyao instructed him to contemplate 'all dharmas return to one'. After that, he was tonsured by Baiyun Xishi, and enlightened by visiting Zen Master Minshu, and personally received endorsement. He secluded himself for three years. After leaving seclusion, he opened up the Chiling Dojo to promote the Dharma. He propagated the Dharma for more than thirty years, and his reputation shook Guizhou. Monks from all over the world came to gather under his seat upon hearing the news. There were dozens of disciples who received his true transmission. Their recorded sayings were compiled into five volumes and have been engraved into the Tripitaka. The Zen master always aspired to Chiling, so his disciples built a pagoda for the Zen master in advance on the south side of the mountain.
Ascending the hall. With a staff and a hat, the white clouds in the valley cannot confine him. Wearing straw sandals, the fragrant grass along the way sets him off. Every step is on solid ground, and every section reveals the mysterious source. Having arrived here, therefore, I do not hesitate to expose my ugliness and clumsiness, and can only bring out the faceless old man I met before to talk about.
分付底。無義味事。對眾舉揚去也。且道。如何是無義味事。良久。擲拂子下座。
上堂。雪積千山玉。關河萬里清。心光無可比。推倒戒墻行。何以故。事同一家。理源不二。得無漏學。戒定慧具。汝等還識菩薩心地法門么。撫尺一下云。諦聽諦聽。
上堂。王宮一降指天地。漏泄郎當式太過。只為當年行七步。而今遍地走禪和。
上堂。若道即心即佛。未免矢上加尖。若道非心非佛。亦是揚聲止響。舉一不得舉二。放過一著。落在今時。萬象籠罩不住。千聖拽不回頭。畢竟作么生道。良久云。輪王全意氣。寶印自然尊。
上堂。千載奇逢在一朝。了明大事始全超。雖然踏著還源路。及至深深更寂寥。所以道。祖道長遠。久受勤苦。乃可得成。若既得成。舉足便超千聖外。大千世界一毫端。
上堂。本分宗乘越萬機。一塵不立絕思惟。明明歷歷無邊際。非佛非心更是誰。更是誰。卻也奇。認著原來不是伊。即今人境分明句。翻身踏倒五須彌。且道。是甚麼人行履。良久云。祖師心印鐵牛機。
上堂。元旦初過又上元。朗然一月印中天。好個未生前句子。了了分明在目前。上方本自光明滿。世界有時月半邊。今日黔靈移到此。人間天上共同圓。且道。圓個甚麼。咄。
小
【現代漢語翻譯】 現代漢語譯本： 說什麼呢？毫無意義的事情，卻要當著大家宣揚。那麼，什麼是毫無意義的事情呢？（停頓很久）把拂塵一扔，走下座位。
上堂說法。雪堆積在千山，像玉一樣潔白，關隘和河流萬里澄清。心的光明無可比擬，推倒戒律的墻行走。為什麼呢？因為事情同屬一家，道理的根源沒有兩樣。得到無漏的學問，戒、定、慧完備。你們還認識菩薩心地的法門嗎？（用鎮紙敲一下）仔細聽，仔細聽。
上堂說法。王子剛降生就一手指天一手指地（典出佛陀降生），這種表達方式太過分了。只因爲當年走了七步（典出佛陀降生行走七步），如今遍地都是行腳的禪和子。
上堂說法。如果說『即心即佛』，未免是箭上加箭。如果說『非心非佛』，也只是揚聲止響。舉一不能舉二，放過一著，就落在了現在。萬象籠罩不住，千聖拉不回頭。到底應該怎麼說呢？（停頓很久）輪王的全部意氣，寶印自然尊貴。
上堂說法。千載難逢的機緣就在今天，徹底明白大事才算完全超脫。雖然踏上了還源之路，等到深入時更加寂寥。所以說，祖師的道長遠，長久地承受勤苦，才可以成功。如果已經成功，舉足便超越千聖之外，大千世界就在一毫端。
上堂說法。本分的宗乘超越萬機，一塵不染，斷絕思惟。明明歷歷，沒有邊際，不是佛不是心，那又是誰？又是誰？真是奇特。認識了，原來不是它。現在人境分明的句子，翻身踏倒五須彌（須彌山，佛教宇宙觀中的山）。那麼，這是什麼人的行履呢？（停頓很久）祖師心印，鐵牛機。
上堂說法。元旦剛過又是上元節，明亮的一輪月亮印在空中。好一個未出生前的句子，清清楚楚地在眼前。上方本來就光明充滿，世界有時是半個月亮。今天黔靈山移到這裡，人間天上共同圓滿。那麼，圓滿的是什麼呢？咄！
【English Translation】 English version: What to say? Meaningless things are being proclaimed to everyone. So, what are meaningless things? (Pauses for a long time) Throws the whisk and steps down from the seat.
Ascending the hall to preach. Snow accumulates on a thousand mountains, as white as jade; the passes and rivers are clear for ten thousand miles. The light of the mind is incomparable, pushing down the walls of precepts to walk. Why? Because things belong to the same family, and the source of principles is not different. Obtaining the un-leaking learning, precepts, concentration, and wisdom are complete. Do you still recognize the Dharma gate of the Bodhisattva's mind? (Strikes the ruler once) Listen carefully, listen carefully.
Ascending the hall to preach. The prince, upon birth, pointed one finger to the sky and one to the earth (allusion to Buddha's birth), this way of expression is too much. Just because he took seven steps that year (allusion to Buddha taking seven steps at birth), now there are wandering Chan monks everywhere.
Ascending the hall to preach. If you say 'mind is Buddha,' it is inevitably adding an arrow to an arrow. If you say 'neither mind nor Buddha,' it is just raising your voice and stopping the echo. You can't raise one and get two, and if you miss one move, you fall into the present. The myriad phenomena cannot be covered, and the thousand sages cannot pull back. What should be said in the end? (Pauses for a long time) The complete spirit of the Wheel-Turning King, the precious seal is naturally revered.
Ascending the hall to preach. The rare opportunity of a thousand years is today, and only by completely understanding the great matter can one be completely detached. Although one has embarked on the path of returning to the source, it becomes even more lonely when one goes deeper. Therefore, it is said that the path of the patriarch is long and arduous, and only by enduring diligence and suffering can one succeed. If one has already succeeded, lifting one's foot will surpass the thousand sages, and the great thousand worlds are at the tip of a hair.
Ascending the hall to preach. The essential teaching surpasses myriad functions, not a speck of dust stands, and thinking is cut off. Clearly and distinctly, without boundaries, not Buddha, not mind, then who is it? Who is it? It's truly strange. Recognizing it, it turns out it's not it. The clear and distinct phrase of the present human realm, turns over and knocks down the five Sumeru (Mount Sumeru, the mountain in Buddhist cosmology). So, what kind of conduct is this? (Pauses for a long time) The patriarch's mind seal, the iron bull machine.
Ascending the hall to preach. The New Year's Day has just passed, and it's the Lantern Festival again, a bright moon is imprinted in the sky. What a good phrase from before birth, clearly and distinctly in front of you. The upper realm is originally full of light, and the world sometimes has half a moon. Today, Qianling Mountain is moved here, and the human and heavenly realms are jointly complete. So, what is complete? Hmph!
參。高高峰頂立。深深海底行。水窮山盡處。方識自家珍。諸昆眾。今夜初入期。會值山僧爐鞴始開。鉗錘新設。只要棒下知歸。言前領略。稍有擬議。便錯過了也。急須剔起眉毛。高著眼孔。向七尺單前。大死一回。直得冷灰豆爆。卻來方丈里。通個訊息。珍重。
遍橋福雲天機通禪師
上堂。年年此日慶臘八。正覺山前花蕊發。瞿曇夜半睹明星。覷著兩眼一齊瞎。打破者個關頭。現出多少奇特。普觀大地眾生。俱具如來妙德。皆因背覺合塵。故爾輪𢌞差別。今遇老僧指示。與眾聊通一脈。若向者里會得。心佛同欣同悅。誠恐當面不識。猶似水中摸月。咄。
黔南會燈錄卷第二 卍新續藏第 85 冊 No. 1591 黔南會燈錄
黔南會燈錄卷第三
習安天龍 如純 輯
燕居申禪師法嗣
黃平云居述中合舜禪師
蜀之順慶戴氏子。久參燕居申和尚印證。僦居行化于平越之松平。后辟云居。未就出寓陽寶山。康熙癸亥季春初三日子時圓寂。黃平僧俗。慕師道行。迎靈骨回云居。建塔藏焉。世壽六十三。僧臘不記。
上堂。昨日天晴。今朝下雨。草木爭鮮。河山斗麗。雞寒上樹。鴨寒下水。鳥飛展翅。魚行擺尾。於斯見得。一一天然旨趣。重重現成
【現代漢語翻譯】 現代漢語譯本 參（一種禪修方法）。在高高峰頂站立，在深深海底行走。當水流窮盡，山巒消失的地方，才能認識到自己真正的珍寶。各位同修，今晚是初入禪修之期，恰逢老衲的爐火重新燃起，鉗錘也已備好。我只要你們在棒喝之下明白歸途，在言語之前領悟真諦。稍有遲疑，便會錯過。務必提起眉毛，放亮眼光，在這七尺單薄的肉身前，徹底死去一回。直到冷灰中爆出豆粒般的光芒，再來方丈室，通個訊息。珍重。
遍橋福雲天機通禪師
上堂。年年今日慶祝臘八節，正覺山前花朵盛開。釋迦牟尼（Gautama）在半夜看見啟明星，看得兩眼都瞎了。打破這個關口，顯現出多少奇特之處。普遍觀察大地眾生，都具備如來（Tathagata）的妙德。都是因為背離覺悟而與塵世相合，所以才在輪迴中產生差別。今天遇到老僧指示，與大家稍微溝通一下。如果在這裡領會了，心與佛都會感到欣喜。只是擔心當面不認識，就像在水中撈月一樣。咄。
黔南會燈錄卷第二 卍新續藏第 85 冊 No. 1591 黔南會燈錄
黔南會燈錄卷第三
習安天龍 如純 輯
燕居申禪師法嗣
黃平云居述中合舜禪師
是四川順慶人戴氏之子。長期參學于燕居申和尚處得到印證。在平越的松平租房居住並進行教化。後來開闢云居寺，但未入住就住在陽寶山。康熙癸亥年（1683年）季春初三日子時圓寂。黃平的僧人和俗人，仰慕禪師的道德和修行，迎回靈骨回到云居寺，建造佛塔安葬。世壽六十三歲，僧臘不詳。
上堂。昨天晴朗，今天下雨。草木爭相展現鮮艷，河山競相展現秀麗。雞冷了就上樹，鴨冷了就下水。鳥飛翔時展開翅膀，魚遊動時擺動尾巴。從中可以看出，一切都具有天然的旨趣，重重疊疊地顯現出來。
【English Translation】 English version Attend! Standing on the summit of high peaks, walking in the depths of the deep sea. Only when the water ends and the mountains disappear can you recognize your own true treasure. Fellow practitioners, tonight marks the beginning of our retreat. It coincides with the reopening of this old monk's furnace, and the newly prepared hammer. I only require that you understand the way home under the stick, and comprehend the truth before words are spoken. The slightest hesitation will cause you to miss it. You must raise your eyebrows and brighten your eyes. Before this seven-foot-tall body, die completely once. Until the cold ashes burst forth like popping beans, then come to the abbot's room to share the news. Treasure this.
Chan Master Tianji Tong of Bianqiao Fuyun
Entering the hall: Every year on this day, we celebrate the Laba Festival, and flowers bloom before Zhengjue Mountain (Mountain of Right Enlightenment). Gautama (釋迦牟尼) saw the morning star in the middle of the night, and his eyes went blind from looking. Break through this barrier, and countless wonders will appear. Universally observe all sentient beings on earth, all possessing the wonderful virtue of the Tathagata (如來). It is all because of turning away from enlightenment and conforming to the dust that differences arise in the cycle of reincarnation. Today, encountering this old monk's instruction, I will communicate with you all a little. If you understand here, the mind and the Buddha will both rejoice. I fear that you will not recognize it when it is right in front of you, like trying to grasp the moon in the water. 'Doh!'
Qian Nan Hui Deng Lu Volume 2 卍 New Continued Collection Volume 85 No. 1591 Qian Nan Hui Deng Lu
Qian Nan Hui Deng Lu Volume 3
Compiled by Xi'an Tianlong, Ru Chun
Successor of Chan Master Yanju Shen
Chan Master Yunju Shuzhong Hesun of Huangping
He was a son of the Dai family from Shunqing, Sichuan. He studied with Chan Master Yanju Shen for a long time and received his seal of approval. He rented a place in Songping, Pingyue, to live and teach. Later, he founded Yunju Temple, but before moving in, he resided in Yangbao Mountain. In the early spring of the year Guihai (1683) of the Kangxi reign, at the hour of Zi (11pm-1am) on the third day, he passed away. The monks and laypeople of Huangping, admiring the master's virtue and practice, welcomed his remains back to Yunju Temple and built a pagoda to enshrine them. He lived to be sixty-three years old, and his monastic age is unknown.
Entering the hall: Yesterday it was sunny, today it is raining. The grasses and trees compete to show their freshness, and the rivers and mountains compete to show their beauty. Chickens get cold and go up trees, ducks get cold and go into the water. Birds fly and spread their wings, fish swim and wag their tails. From this, one can see that everything has a natural purpose, appearing layer upon layer.
道理。其或未然。一片白雲橫谷口。許多歸鳥盡迷巢。喝一喝下座。
上堂。無上妙道。昭昭然在於心目之間。但能一念回光。始知見成受用。且如何是見成受用。擊拂子云。早知燈是火。飯熟幾多時。
上堂。拂開千壑霧。掃去萬山云。四面無遮障。青天輾日輪。以拄杖打圓相云。日輪現也。汝等諸人。好生照看。
上堂。拈拄杖云。祇者個知不能知。識不能識。檢點得出。參學事畢。所以道。關門家中坐。草鞋都走破。閉眼見山河。掩耳聞葉墮。東山水上行。西河火里坐。說與聾人聽。啞子口笑破。即此妙伽陀。不許妄分鑿。
黎峨耒佛赤幡幢禪師
在本郡三教寺。禮太和剃染。后疏能法師習講。依山暉圓具。參燕居和尚印可。
上堂。潦倒疏慵七十餘。了無佛法向人提。難辭緇侶慇勤請。曳杖登壇為解疑。眾中還有欲解疑者么。有則出來。對眾抉擇。如無。山僧直切相為去也。擲拄杖下座。
頌殃崛產難。陰陽造化元無跡。春在花枝本自妍。送語傳言失卻鼻。其家子母自團圓。
麻三斤。洞山麻三斤。分明舉似君。領取鉤頭意。莫認定盤星。
清鎮九龍鐵梅珍禪師
蜀南隆昌陳氏子。在黔平越府準提庵。禮無無披剃。參燕居和尚印可。
【現代漢語翻譯】 道理。或許不是這樣。一片白雲橫在山谷口，許多歸巢的鳥都迷失了方向。喝一聲，下座。
上堂。無上妙道，清清楚楚地就在眼前。只要能夠一念迴光返照，才知道現成的受用。那麼，什麼是現成的受用呢？擊打拂塵說，『早就知道燈是火，飯熟了多久了？』
上堂。拂開千山萬壑的霧氣，掃去萬山的雲彩，四面沒有遮擋，青天轉動著太陽。用拄杖畫一個圓相說，『太陽顯現了。』你們這些人，好好地照看。
上堂。拿起拄杖說，『就是這個知不能知，識不能識的東西，如果能夠檢查得出來，參學的事情就完畢了。』所以說，『關起門來坐在家裡，草鞋都走破了。閉上眼睛能看見山河，摀住耳朵能聽見落葉的聲音。東山在水上行走，西河在火里安坐。』說給聾子聽，啞巴都會笑破嘴。就是這個微妙的伽陀（gātuó，頌），不允許胡亂地分別和鑿空。
黎峨耒佛赤幡幢禪師
在本郡三教寺，禮太和剃度染髮。後跟隨能法師學習講解，依山暉受具足戒。參燕居和尚得到印可。
上堂。我這潦倒疏懶的老頭子七十多歲了，沒有什麼佛法可以向人提說。難以推辭僧侶們慇勤的請求，拄著枴杖登上法壇為大家解疑。大眾中還有想要解疑的人嗎？有就出來，當衆決斷選擇。如果沒有，山僧我就直接為大家去了。』扔下拄杖下座。
頌殃崛產難（Aṅgulimāla，指鴦掘摩羅尊者）。陰陽造化本來就沒有痕跡，春天在花枝上本來就很美好。送語傳言反而失去了鼻子，他們家的母子自然會團圓。
麻三斤。洞山麻三斤。分明地告訴你們，領會鉤頭的意，不要認定秤盤上的星。
清鎮九龍鐵梅珍禪師
是蜀南隆昌陳氏的兒子。在黔平越府準提庵，禮無無剃度。參燕居和尚得到印可。
【English Translation】 Reasoning. Perhaps it is not so. A piece of white cloud lies across the mouth of the valley, and many returning birds are lost from their nests. A shout, and then descend from the seat.
Ascending the hall. The unsurpassed wonderful Dao (道, the Way) is clearly present before our eyes. If one can only turn the light inward for a moment, one will know the readily available enjoyment. So, what is readily available enjoyment? Striking the whisk, saying, 'Long ago I knew the lamp was fire, how long has the rice been cooked?'
Ascending the hall. Brush away the mist of a thousand valleys, sweep away the clouds of ten thousand mountains. With no obstructions on all sides, the blue sky turns the sun's wheel. Using the staff to draw a circle, saying, 'The sun's wheel appears.' All of you, take good care to observe.
Ascending the hall. Picking up the staff, saying, 'This very thing that cannot be known by knowing, cannot be recognized by recognizing, if you can examine it and find it, the matter of studying Zen is finished.' Therefore, it is said, 'Sitting at home with the door closed, the straw sandals are worn through. Closing the eyes, one sees mountains and rivers; covering the ears, one hears the falling leaves.' Dongshan (東山, East Mountain) walks on the water, Xihe (西河, West River) sits in the fire. Telling it to the deaf, the mute will split their mouths laughing. This very wonderful gātuā (伽陀, verse), is not allowed to be arbitrarily dissected and hollowed out.
Zen Master Chi Fanzhuang (赤幡幢, Red Banner) of Lei'e Lai Buddha
In the Sanjiao (三教, Three Teachings) Temple of this prefecture, he was tonsured and dyed by Taihe (太和, 827-835 AD). Later, he studied and lectured with Dharma Master Neng, and received the full precepts from Shanhui. He was approved by Zen Master Yanju.
Ascending the hall. This sloppy and lazy old man is over seventy, and has no Buddha-dharma to offer to people. Unable to refuse the earnest request of the Sangha, I drag my staff and ascend the altar to resolve doubts for everyone. Is there anyone among you who wants to resolve doubts? If so, come out and make a decision in front of everyone. If not, this monk will go directly for you.' Throws the staff and descends from the seat.
Ode to Aṅgulimāla's (殃崛產難, Aṅgulimāla) Difficulties. Yin and Yang's creation originally has no traces, spring is naturally beautiful on the flower branches. Sending words and transmitting messages loses the nose, their family's mother and child will naturally be reunited.
Three pounds of flax. Dongshan's (洞山, Mount Dong) three pounds of flax. Clearly tell you, grasp the meaning of the hook's head, do not fixate on the star on the scale pan.
Zen Master Tie Meizhen (鐵梅珍, Iron Plum Blossom Treasure) of Qingzhen Jiulong (清鎮九龍, Clear Town Nine Dragons)
He was the son of the Chen family of Longchang (隆昌, Longchang County) in southern Sichuan. At the Zhunti (準提, Cundi) Hermitage in Qianping Yuefu (黔平越府, Qianping Yuefu), he was tonsured by Wuwu. He was approved by Zen Master Yanju.
上堂。有耳不解聽。無眼反能窺。啞子做了夢。好歹自家知。
上堂。冬來覺得冷。春來覺得熱。冷暖各自知。圓通無話說。
上堂。苦樂二途。總不出乎自性。聖凡二路。無非迷悟相分。祇如當下明自性。絕悟迷。翻苦為樂。轉凡成聖一句。又作么生唱舉。顧視左右云。吾無隱乎爾。
解制上堂。無結無解。總不覺得。有解有結。迷因受惑。覺從無處生。迷向有中滅。遂以拄杖打左右云。棒頭擊碎者重關。時人跳出無生滅。此回未悟待驢年。謾罵云歸個饒舌。
上堂。恁么物名曰心。五蘊山前恁縱橫。亦非青黃赤白。亦非長短相形。無玄無妙。無臭無聲。有時喝風棒月。有時吐霧吞云。有時一塵不立。有時萬象咸新。且端的一句作么生道。卓拄杖云。從今指出如來藏。八兩原來是半斤。
小參。人人鼻孔撩天。個個腳跟點地。必要起模畫樣。總是當人不濟。縱來會我圓通。錯過光陰瞬息。何不還家穩坐。辦取自身利益。莫學矮子看戲。好歹只聽別人分析。喝一喝。
頌世尊初生。母胎才出便稱尊。大口誇張不讓人。將謂深宮人不見。卻遣話欛到如今。
世尊睹星。天上有星皆拱北。人間無水不朝東。六年雪嶺成何事。尤道明星落眼中。
向上一路千聖不傳。春日
【現代漢語翻譯】 現代漢語譯本 上堂。有耳朵卻不明白聽，沒有眼睛反而能夠窺視。啞巴做了夢，好壞自己知道。
上堂。冬天來了覺得冷，春天來了覺得熱。冷暖各自知道，圓融通達沒有什麼可說。
上堂。苦和樂兩條路，總超不出自性。聖人和凡人兩條路，無非是迷惑和覺悟相互區分。如果當下明白自性，斷絕覺悟和迷惑，把苦轉變為樂，使凡人轉變成聖人這一句，又該如何唱出來呢？看看左右說，我沒有對你們隱瞞什麼。
解制上堂。沒有束縛也沒有解脫，總是不覺得。有解脫有束縛，是因為迷惑而受到迷惑。覺悟從無處產生，迷惑向有中滅亡。於是用拄杖打左右說，棒頭擊碎的是重重關卡，世人跳出無生無滅。這次沒有領悟就等到驢年吧，謾罵著說回去吧，饒了你的饒舌。
上堂。這樣的東西名叫心，在五蘊（Wuyun，五種構成人身心的要素）山前如此縱橫。它不是青黃赤白，也不是長短的形狀。沒有玄妙，沒有奧妙，沒有氣味，沒有聲音。有時對著風呼喝，對著月亮揮棒，有時吐霧吞云，有時一塵不染，有時萬象都是新的。那麼，端正的一句該怎麼說呢？放下拄杖說，從今指出如來藏（Rulaizang，如來所藏的功德），八兩原來是半斤。
小參。人人鼻孔朝天，個個腳跟點地。一定要起模畫樣，總是對當事人沒有幫助。即使來領會我的圓通，也錯過了光陰的瞬息。為什麼不回家安穩地坐著，辦理自身利益的事情呢？不要學矮子看戲，好壞只聽別人分析。喝一聲。
頌世尊（Shizun，對佛的尊稱）初生。從母親的胎里才出來就自稱尊貴，大口誇張不讓人。以為在深宮裡沒人看見，卻讓話柄流傳到如今。
世尊睹星。天上的星星都拱衛北極星，人間沒有水不朝向東方。六年雪山苦修成了什麼事，還說看見明星才開悟。
向上一路千聖不傳。春日
【English Translation】 English version Entering the hall. Having ears but not understanding to listen, having no eyes but instead being able to peep. A mute having a dream, knows the good and bad himself.
Entering the hall. In winter, feeling cold; in spring, feeling hot. Each knows the cold and warmth himself. Perfect understanding has nothing to say.
Entering the hall. The two paths of suffering and joy do not go beyond one's own nature. The two paths of sage and mortal are nothing but the distinction between delusion and enlightenment. If one immediately understands one's own nature, cuts off enlightenment and delusion, transforms suffering into joy, and turns a mortal into a sage, how should this phrase be sung? Looking to the left and right, he said, 'I have hidden nothing from you.'
Leaving retreat and entering the hall. Without binding, without release, one is not aware at all. With release and binding, one is deluded and suffers from惑(huo, delusion). Enlightenment arises from nowhere, delusion perishes in existence. Then, striking left and right with his staff, he said, 'What the staff shatters are the heavy barriers; people leap out of no birth and no death. If you have not awakened this time, wait for the year of the donkey. Cursing, he says, 'Go back, you garrulous one.'
Entering the hall. Such a thing is called mind, so rampant before the mountain of the five skandhas (Wuyun, the five aggregates that constitute a person's mind and body). It is neither blue, yellow, red, nor white, nor is it long or short in shape. There is no mystery, no subtlety, no odor, no sound. Sometimes it shouts at the wind and waves the staff at the moon, sometimes it spits mist and swallows clouds, sometimes not a speck of dust stands, sometimes all phenomena are new. Then, how should the upright phrase be spoken? Striking the staff, he said, 'From now on, I point out the Tathagatagarbha (Rulaizang, the womb of the Tathagata); eight taels are originally half a catty.'
Small gathering. Everyone's nostrils point to the sky, everyone's heels touch the ground. It is necessary to create models and patterns, but it is always of no help to the person involved. Even if you come to understand my perfect understanding, you will miss the fleeting moment of time. Why not return home and sit peacefully, taking care of your own interests? Do not learn from a short person watching a play, only listening to others' analysis of good and bad. A shout.
Ode to the World Honored One's (Shizun, a respectful title for the Buddha) birth. Just coming out of his mother's womb, he claimed to be honored, exaggerating greatly and not allowing others to speak. Thinking that no one saw him in the deep palace, he let the handle of the story be passed down to this day.
The World Honored One beholds the stars. The stars in the sky all arch towards the North Star, and no water in the human world does not flow towards the east. What was accomplished by six years of asceticism in the snowy mountains? He still said that he was enlightened by seeing the morning star.
The path upward is not transmitted by a thousand sages. Spring day
融和春草深。春風淡蕩滿園林。落花誤遣隨流水。惹得漁郎來問津。
丈雪醉禪師法嗣
安籠玉泉月幢了禪師
蜀之重慶毛氏子。母陶氏。夢僧送桃食而生。禮寶山剃髮。始參破雪歸源靈筏。緣不相契。又參象崖。久亦不契。后參丈雪和尚印可。住滇之石寶。黔之靜隱南明龍泉玉泉。師終於玉泉。時康熙丙午季冬廿二日也。臨寂時。有悟心侍者。報眾曰。和尚欲棄世矣。令吾先行。即應聲而化。師果隨寂。塔于寺西。
上堂。堪笑老瞿曇。忒煞沒傝𠎷。殃及不肖兒孫。平地無風匝匝。祇如夜睹明星。更是兩眼刺瞎瞎瞎。萬劫千生楔難㧞。
上堂。鏡中像。海底月。眼見最分明。祇是難收攝。縱收攝。舉似明眼人不得。喝一喝下座。
辭眾上堂。威音王已前。了上座。如三家邨里石土地相似。威音王已后。如古廟裡石香爐相似。即今聻。以拄杖橫肩云。楖𣗖橫肩不顧人。直入千峰萬峰去。
上堂。天不能蓋。地不能載。包括五須彌。吐納大千界。釋迦彌勒。無地容身。文殊普賢。有意難解。生死涅槃劃斷。真如佛性捉敗。雖然如是。諸人切忌笑怪。喝一喝下座。
上堂。屈指數來正月七。天下通稱是人日。惟有南明不恁么。普請大眾當著力。若著力。三千年後知端的
【現代漢語翻譯】 現代漢語譯本： 融融的春意與茂盛的春草交織在一起，和煦的春風輕柔地吹拂著整個園林。飄落的花瓣被錯誤地送入流水之中，引得漁人前來探尋渡口。
丈雪醉禪師的法嗣
安籠玉泉月幢了禪師
禪師是四川重慶毛氏之子，母親陶氏。夢見有僧人送桃子給她吃，因而懷孕生下禪師。禪師在寶山剃度出家，最初參學于破雪歸源靈筏禪師，但因機緣不合。又參學于象崖禪師，時間很久也不契合。後來參學丈雪和尚，得到印可。曾住錫于雲南的石寶寺，貴州的靜隱寺、南明寺、龍泉寺和玉泉寺。禪師圓寂于玉泉寺，時間是康熙丙午年（1726年）冬季十二月二十二日。臨終時，有位名叫悟心的侍者，告訴大眾說：『和尚將要捨棄世間了，命令我先走一步。』說完應聲圓寂。禪師果然隨後寂滅，塔葬在寺院西邊。
上堂說法：真可笑啊，老瞿曇（釋迦牟尼佛的別稱），真是太不乾淨利落了。禍害到不肖的兒孫，平地上無風也要匝匝地轉。如果像夜晚見到明星一樣，更是兩眼被刺瞎了一樣。萬劫千生也難以拔除。
上堂說法：鏡中的影像，海底的月亮，眼睛看到的最分明，只是難以把握住。縱然把握住了，也不能嚮明眼人說。
辭別大眾上堂說法：威音王佛（過去佛名）以前，了上座，就像三家村裡的石頭土地神一樣。威音王佛以後，就像古廟裡的石頭香爐一樣。現在呢？用拄杖橫在肩上說：『拄杖橫在肩上不顧別人，直接進入千峰萬峰之中。』
上堂說法：天不能覆蓋，地不能承載，包括五須彌山（佛教宇宙觀中的山名），吐納大千世界。釋迦（釋迦牟尼佛），彌勒（彌勒菩薩），沒有地方容身。文殊（文殊菩薩），普賢（普賢菩薩），想要理解也很難。生死涅槃一刀劃斷，真如佛性徹底捉住。雖然是這樣，各位切記不要嘲笑奇怪。』
上堂說法：屈指算來正月七，天下都說是人日。只有南明寺不這樣認為，希望大眾努力修行。如果努力修行，三千年后自然會知道結果。
【English Translation】 English version: The blending of spring warmth and lush spring grass creates a scene where the gentle spring breeze softly caresses the entire garden. Fallen petals are mistakenly carried away by the flowing water, prompting a fisherman to inquire about the ford.
Successor of Chan Master Zhangxue Zui
Chan Master Anlong Yuquan Yuechuang Liao
The Chan Master was a son of the Mao family of Chongqing, Sichuan Province. His mother, Tao, dreamed of a monk giving her a peach to eat, and she conceived and gave birth to him. He was tonsured at Baoshan Temple. Initially, he studied with Chan Master Poxue Guiyuan Lingfa, but their affinity was not aligned. He then studied with Chan Master Xiangyai for a long time, but still did not find accord. Later, he studied with Abbot Zhangxue and received his approval. He resided at Shibao Temple in Yunnan, and Jingyin Temple, Nanming Temple, Longquan Temple, and Yuquan Temple in Guizhou. The Master passed away at Yuquan Temple on the 22nd day of the twelfth month of the Bingwu year (1726) of the Kangxi reign. As he was about to pass, a attendant named Wuxin informed the assembly, 'The Abbot is about to abandon the world and has ordered me to go ahead.' Immediately after speaking, he passed away. The Master then passed away, and his stupa was built west of the temple.
Ascending the hall to preach: 'How laughable is old Gautama (another name for Sakyamuni Buddha), so utterly unclean and incomplete. The misfortune extends to unworthy descendants, causing them to spin around and around even when there is no wind on level ground. If it is like seeing a star at night, it is even more like having both eyes stabbed blind. It is difficult to extract even after ten thousand kalpas and a thousand lifetimes.'
Ascending the hall to preach: 'The image in the mirror, the moon at the bottom of the sea, are seen most clearly by the eyes, but are difficult to grasp. Even if you grasp them, you cannot show them to those with clear eyes.'
Taking leave of the assembly and ascending the hall to preach: 'Before the Buddha Weiyin Wang (name of a past Buddha), the senior monk Liao is like a stone earth god in a village of three families. After the Buddha Weiyin Wang, he is like a stone incense burner in an ancient temple. What about now?' He held his staff across his shoulder and said, 'Carrying the staff across my shoulder, I do not heed others, and go directly into the thousands and ten thousands of peaks.'
Ascending the hall to preach: 'Heaven cannot cover it, earth cannot bear it, it encompasses the five Sumeru mountains (mountain names in Buddhist cosmology), and exhales and inhales the great thousand world system. Shakyamuni (Sakyamuni Buddha), Maitreya (Maitreya Bodhisattva), have no place to dwell. Manjusri (Manjusri Bodhisattva), Samantabhadra (Samantabhadra Bodhisattva), find it difficult to understand. Severing birth and death and nirvana with one stroke, completely capturing true thusness and Buddha-nature. Although it is like this, everyone must not laugh or find it strange.'
Ascending the hall to preach: 'Counting on my fingers, the seventh day of the first month is universally called Human Day. Only Nanming Temple does not think so, hoping that everyone will strive to cultivate. If you strive to cultivate, you will naturally know the result after three thousand years.'
。喝一喝。
清明上堂。春風拂拂。春山漸青。春日融融。春鳥催耕。路上行人且歌且笑。山頂墓前誤認本根。南明無事倚欄聽。驀召大眾云。且道。聽個甚麼。門外春水白如銀。
上堂。玄玄玄破五作三。妙妙妙呼雞作鷂。撞著寒山拾得淨盡掃。玉泉不惜兩莖眉。告報諸人莫妄造。若妄造。晴空霹靂當頭紏。
小參。舉今舉古。沉埋佛祖。談心談性。錯過自家。到者里。道有也不得。道無也不得。道非有也不得。道非無也不得。道非非有也不得。道非非無也不得。畢竟如何得。良久云。不得不得。
小參。古人烹露地白牛分歲。蘭溪者里。無歲可分。亦無白牛可烹。祇是燒松蓬剔無油燈。門前爆竹兩三聲。驀召大眾云。且道。與古人是同是別。良久云。知音不必頻頻舉。達者從教暗裡驚。
小參。光明赫奕。無少無欠。覷著則兩眼俱瞎。咬著則咽喉齊斷。設有個不掛唇齒底。也祇救得一半。
僧問。如何是和尚心要。師云。無孔鐵錘當面擲。曰如何得入。師云。看腳下。曰如何是向上事。師云。眨上眉毛。早已蹉過。曰如何是作止任滅。師云截。曰如何是閉門打睡。接上上機。師云。因汝在門外。
僧問。十二時中。如何降伏其心。師云。汝將心來。僧無對。師云。恁
【現代漢語翻譯】 現代漢語譯本： 喝一喝。
清明上堂。春風輕輕吹拂，春山漸漸變綠，春日暖洋洋，春鳥催促耕作。路上的行人邊走邊唱邊笑，山頂墓前的人們卻錯誤地把墳墓當成了根本。南明和尚無事可做，靠著欄桿聽著。突然召集大眾說，『你們說，聽的是什麼？』門外的春水白得像銀子。
上堂。玄玄玄，把五分成三；妙妙妙，把雞叫成鷂鷹。撞見寒山（Han Shan，唐代詩人，以隱居和詩歌聞名）和拾得（Shi De，寒山的同伴，也是一位禪宗人物），把所有的都掃得乾乾淨淨。玉泉（Yu Quan，地名，也指玉泉寺）不吝惜兩根眉毛，告誡各位不要胡亂造作。如果胡亂造作，晴朗的天空會突然降下霹靂來糾正你。
小參。舉出古代和現在的事例，都把佛祖（Buddha，佛教創始人）埋沒了。談論心性，錯過了自己。到了這裡，說有也不對，說沒有也不對，說不是有也不對，說不是沒有也不對，說不是非有也不對，說不是非沒有也不對。那麼，到底應該怎樣呢？良久，說，『不得，不得。』
小參。古人烹煮露地白牛來分歲，蘭溪（Lan Xi，地名，也指蘭溪寺）這裡，沒有歲可以分，也沒有白牛可以烹煮。只是燒著松蓬，剔著沒有油的燈。門前響起兩三聲爆竹聲。突然召集大眾說，『你們說，這和古人是相同還是不同？』良久，說，『知音不必頻繁地提起，通達的人自然會在暗中驚歎。』
小參。光明赫奕，沒有缺少，也沒有多餘。如果注視它，兩眼都會瞎掉；如果咬住它，咽喉都會斷掉。如果有人能不掛在嘴上，也只能救得一半。
僧人問，『什麼是和尚（He Shang，對出家人的尊稱）的心要？』師父說，『無孔的鐵錘當面擲來。』僧人說，『如何才能進入？』師父說，『看腳下。』僧人說，『什麼是向上之事？』師父說，『眨一下眉毛，就已經錯過了。』僧人說，『什麼是作止任滅？』師父說，『截斷。』僧人說，『什麼是閉門打睡？』師父接上上機，說，『因為你在門外。』
僧人問，『十二時中，如何降伏其心？』師父說，『你把心拿來。』僧人無言以對。師父說，『恁（Ren，方言，意為「如此」）么。』
【English Translation】 English version: Drink, drink.
Ascending the hall on Qingming Festival (Qingming Festival, Tomb-Sweeping Day). The spring breeze gently blows, the spring mountains gradually turn green, the spring sun is warm and bright, and the spring birds urge plowing. Travelers on the road sing and laugh, while those at the tombs on the mountain mistakenly take the graves as their roots. The Nanming (Nan Ming, likely refers to a monk or temple) has nothing to do, leaning on the railing and listening. Suddenly summoning the assembly, he says, 'Tell me, what are you listening to?' The spring water outside the gate is as white as silver.
Ascending the hall. Mysterious, mysterious, mysterious, dividing five into three; wonderful, wonderful, wonderful, calling a chicken a hawk. Encountering Han Shan (Han Shan, Tang dynasty poet known for his reclusive life and poetry) and Shi De (Shi De, Han Shan's companion, also a Chan figure), sweeping everything clean. Yu Quan (Yu Quan, place name, also refers to Yuquan Temple) does not begrudge his two eyebrows, warning everyone not to create recklessly. If you create recklessly, a thunderbolt will strike you on the head in the clear sky to correct you.
Small assembly. Citing ancient and present examples, burying the Buddha (Buddha, founder of Buddhism). Talking about mind and nature, missing oneself. Arriving here, saying 'is' is not right, saying 'is not' is not right, saying 'is not is' is not right, saying 'is not is not' is not right, saying 'is not not is' is not right, saying 'is not not is not' is not right. So, what should it be? After a long silence, he says, 'Cannot be, cannot be.'
Small assembly. The ancients cooked a white cow from the open field to divide the year. Here in Lanxi (Lan Xi, place name, also refers to Lanxi Temple), there is no year to divide, nor is there a white cow to cook. It is just burning pine branches and picking at an oil-less lamp. Two or three firecrackers sound in front of the door. Suddenly summoning the assembly, he says, 'Tell me, are we the same as the ancients or different?' After a long silence, he says, 'A kindred spirit need not be mentioned frequently; the enlightened will be amazed in secret.'
Small assembly. The light is radiant, with nothing lacking and nothing in excess. If you stare at it, both eyes will go blind; if you bite it, your throat will be cut off. If there is someone who does not rely on words, they can only save half of it.
A monk asks, 'What is the essence of the Abbot's (He Shang, respectful term for a monk) mind?' The master says, 'An iron hammer without a hole is thrown in your face.' The monk says, 'How can one enter?' The master says, 'Look at your feet.' The monk says, 'What is the matter of upward progress?' The master says, 'Blinking your eyebrows, you have already missed it.' The monk says, 'What is stopping, ceasing, letting go, and extinguishing?' The master says, 'Cut it off.' The monk says, 'What is closing the door and sleeping?' The master connects to the previous question, saying, 'Because you are outside the door.'
A monk asks, 'Throughout the twelve periods of the day, how does one subdue the mind?' The master says, 'Bring your mind here.' The monk is speechless. The master says, 'So (Ren, dialect, meaning "like this").'
么即降伏也。
士冒雨入山作禮。師云。殃及居士。拖泥帶水。曰不曾濕。師云。又拖了一身也。
士問。弟子久慕高明。奈紅塵擺不脫。師云。為甚到者里。士無語。師云。果然擺不脫。
靈隱文禪師法嗣
貴陽法雲大慈度禪師
上堂。舉王常侍。一日訪臨濟。同到僧堂內。侍曰。者一堂僧還看經否。濟曰。不看經。侍曰。學禪否。濟曰。不學禪。侍曰。經又不看。禪又不學。畢竟作甚麼。濟曰。總教伊成佛作祖去。侍曰。金屑雖貴。落眼成翳。又作么生。濟曰。我將謂你是個俗漢。師云。臨濟大師。當時手握一柄金剛王寶劍。氣沖宇宙。縱橫天下。莫敢觸其鋒者。因甚被個官人一拶。便見冰消瓦解。且道。這官人有甚長處。聽取頌出。世出世間希有事。顯發須憑過量人。只將定國安邦手。撥轉如來正法輪。
上堂。平地登高易。從空放下難。本來無一物。何處覓心安。既無物又無心。且道。放下個甚麼。不見道。昔日有僧問趙州。一物不將來時如何。州云。放下著。僧云。一物不將來。放下個甚麼。州云。放不下擔取去。其僧有省。又且道。者僧省個甚麼。具眼者試道道看。
上堂。遂拈拄杖云。見么。擊禪床云。聞么。即此見聞非見聞。無餘聲色可呈君。箇中若了
【現代漢語翻譯】 什麼叫做降伏？
一位士人冒雨進山，向禪師行禮。禪師說：『災禍會降臨到你這樣的居士身上，真是拖泥帶水。』士人說：『我沒有被雨淋濕。』禪師說：『你又拖了一身的水。』
士人問：『弟子我一直仰慕您的高明，但總是擺脫不了紅塵的牽絆。』禪師說：『那你來這裡做什麼？』士人無言以對。禪師說：『果然是擺脫不了。』
靈隱文禪師的法嗣
貴陽法雲大慈度禪師
禪師上堂說法，舉例說王常侍有一天拜訪臨濟禪師（唐代禪宗大師），一同來到僧堂內。王常侍問：『這一堂的僧人還看佛經嗎？』臨濟禪師說：『不看佛經。』王常侍問：『那他們學禪嗎？』臨濟禪師說：『不學禪。』王常侍說：『佛經又不看，禪又不學，那他們到底在做什麼？』臨濟禪師說：『我教他們都成佛作祖去。』王常侍說：『金屑雖然珍貴，但落入眼中就會成為障礙。』你又怎麼說呢？臨濟禪師說：『我還以為你是個俗人。』禪師說：『臨濟大師當時手握一柄金剛王寶劍，氣勢沖天，縱橫天下，沒有人敢觸碰他的鋒芒。為什麼會被這個官員一問，就立刻冰消瓦解了呢？那麼，這個官員有什麼長處呢？聽我用頌來說明：世間和出世間稀有的事，顯發出來必須依靠超越常人的人。只用安定國家的手，撥轉如來正法輪。』
禪師上堂說法，說：『在平地上登高容易，從空中放下很難。本來就什麼都沒有，到哪裡去尋找心安呢？』既然沒有物又沒有心，那麼，放下什麼呢？沒聽過嗎？過去有僧人問趙州禪師（唐代禪宗大師）：『什麼都不帶來的時候該怎麼辦？』趙州禪師說：『放下它。』僧人說：『什麼都沒帶來，放下什麼呢？』趙州禪師說：『放不下就挑著走。』那個僧人有所領悟。那麼，這個僧人領悟了什麼呢？有眼力的人試著說一說。
禪師上堂說法，於是拿起拄杖說：『看見了嗎？』敲擊禪床說：『聽見了嗎？』就是這個見聞不是真正的見聞，沒有剩餘的聲色可以呈現給你。如果能明白其中的道理
【English Translation】 What is meant by subduing?
A scholar braved the rain to enter the mountain and pay respects. The master said, 'Calamity befalls a layman like you, truly dragging mud and carrying water.' The scholar said, 'I haven't gotten wet.' The master said, 'You've dragged a body full of it again.'
The scholar asked, 'This disciple has long admired your wisdom, but I can't shake off the entanglements of the mundane world.' The master said, 'Then what are you doing here?' The scholar was speechless. The master said, 'Indeed, you can't shake it off.'
Successor of Chan Master Wen of Lingyin Temple
Chan Master Dadu of Fayun Temple in Guiyang
The master ascended the hall and cited the example of Wang Changshi (official title in ancient China), who one day visited Linji (Linji Yixuan, a prominent Chan master of the Tang Dynasty (668-907)) and together they went to the monks' hall. Wang Changshi asked, 'Do the monks in this hall still read the sutras?' Linji said, 'They don't read the sutras.' Wang Changshi asked, 'Do they study Chan?' Linji said, 'They don't study Chan.' Wang Changshi said, 'They don't read the sutras, nor do they study Chan, so what exactly are they doing?' Linji said, 'I am teaching them all to become Buddhas and Patriarchs.' Wang Changshi said, 'Although gold dust is precious, it becomes an obstruction when it falls into the eyes.' What do you say to that? Linji said, 'I thought you were just a layman.' The master said, 'Master Linji at that time held a Vajra King sword, his aura soaring to the universe, dominating the world, and no one dared to touch his sharpness. Why was he defeated and disintegrated by a single question from this official? So, what are the strengths of this official? Listen to my verse: Rare events in the world and beyond, their manifestation relies on extraordinary people. Using only the hands that stabilize the country, they turn the Dharma wheel of the Tathagata.'
The master ascended the hall and said, 'It is easy to climb high on flat ground, but difficult to let go from emptiness. Originally there is nothing, where can one find peace of mind?' Since there is neither thing nor mind, then what is there to let go of? Haven't you heard? In the past, a monk asked Zen Master Zhaozhou (Tang Dynasty (668-907) Chan master), 'What should be done when one brings nothing?' Zhaozhou said, 'Put it down.' The monk said, 'I bring nothing, what is there to put down?' Zhaozhou said, 'If you can't put it down, then carry it away.' That monk had an awakening. So, what did this monk awaken to? Those with eyes, try to say it.
The master ascended the hall and then raised his staff, saying, 'Do you see it?' He struck the Zen bed, saying, 'Do you hear it?' This very seeing and hearing is not true seeing and hearing, there are no remaining sounds and colors to present to you. If you understand the principle within
全無事。體用何妨分不分。若也分。山僧拄杖子。疑殺天下人。若也不分。流通正眼。坐斷古今。說甚麼雲門乾屎橛。洞山麻三斤。一大藏教是閑故紙。三千公案乃爛葛藤。將來盡底掀翻。一任口吞佛祖。眼蓋乾坤。直饒德山棒如雨點。臨濟喝似雷奔。也教有屈無伸。恁么告報。大似壓良為賤。眾中設有個傍不肯底。出來掀倒禪床。喝散大眾。山僧又只得飲氣吞聲。還有么。如無。據款結案去也。卓一卓下座。
貴陽東山梅溪度禪師
西蜀永川張氏子。母吳氏。父攜入黔。禮本山知如剃髮。依闊浪受沙彌戒。后親靈隱和尚圓具。充維那。發明。親承印證。后開法滇黔。往來行化。語錄十卷。預刻入藏。因上天童掃密祖塔。回至漢陽棲隱。示疾。一日告眾說偈云。來不拘者畔。去豈涉那邊兩頭俱坐斷。一月正中天。遂投筆而逝。法嗣紹南法雨。依法茶毗。奉靈骨舍利。歸東山入塔。世壽六十三。僧臘四十七。
上堂。梅花斗雪芳。楊柳爭春麗。日月快如梭。吾年三十四。拈拄杖。召大眾云。且道。拄杖子年多少。卓一卓上座。
上堂。拈椎豎拂。波吒不少。搖唇鼓舌。絡索太多。怎似珊珊明月。瑟瑟西風。鴻雁穿雲天際。菊花倚笑籬東。飄飄黃葉舞長空。玉露涓涓濕桂叢。不是向上事。亦非教
【現代漢語翻譯】 全無事。體用何妨分不分。若也分。山僧（指禪師）拄杖子。疑殺天下人。若也不分。流通正眼（指正確的佛法眼光）。坐斷古今。說甚麼雲門乾屎橛（雲門宗的著名公案，比喻超越語言文字的禪機）。洞山麻三斤（洞山宗的著名公案，比喻透過現象看本質）。一大藏教是閑故紙。三千公案乃爛葛藤。將來盡底掀翻。一任口吞佛祖。眼蓋乾坤。直饒德山棒如雨點。臨濟喝似雷奔。也教有屈無伸。恁么告報。大似壓良為賤。眾中設有個傍不肯底。出來掀倒禪床。喝散大眾。山僧（指禪師）又只得飲氣吞聲。還有么。如無。據款結案去也。卓一卓下座。
貴陽東山梅溪度禪師
西蜀永川張氏子。母吳氏。父攜入黔。禮本山知如剃髮。依闊浪受沙彌戒。后親靈隱和尚圓具。充維那。發明。親承印證。后開法滇黔。往來行化。語錄十卷。預刻入藏。因上天童掃密祖塔。回至漢陽棲隱。示疾。一日告眾說偈云。來不拘者畔。去豈涉那邊兩頭俱坐斷。一月正中天。遂投筆而逝。法嗣紹南法雨。依法茶毗。奉靈骨舍利。歸東山入塔。世壽六十三。僧臘四十七。
上堂。梅花斗雪芳。楊柳爭春麗。日月快如梭。吾年三十四。拈拄杖。召大眾云。且道。拄杖子年多少。卓一卓上座。
上堂。拈椎豎拂。波吒不少。搖唇鼓舌。絡索太多。怎似珊珊明月。瑟瑟西風。鴻雁穿雲天際。菊花倚笑籬東。飄飄黃葉舞長空。玉露涓涓濕桂叢。不是向上事。亦非教
【English Translation】 Nothing at all. What harm is there in dividing or not dividing the essence and function? If you divide them, this old monk's (referring to the Zen master) staff will confuse everyone in the world. If you don't divide them, the correct Dharma eye circulates, cutting off past and present. What are you talking about with Yunmen's dry shit stick (a famous koan of the Yunmen school, a metaphor for Zen insight beyond words) and Dongshan's three pounds of flax (a famous koan of the Dongshan school, a metaphor for seeing the essence through phenomena)? The entire Great Treasury of Scriptures is just waste paper. The three thousand koans are nothing but rotten vines. I will overturn them completely in the future, allowing you to swallow Buddhas and Patriarchs at will, and cover the universe with your eyes. Even if Deshan's staff falls like rain and Linji's shout is like thunder, I will still make you submit without appeal. Announcing it like this is like oppressing the good and turning them into the lowly. If there is someone in the assembly who disagrees and comes out to overturn the Zen bed and disperse the crowd, this old monk (referring to the Zen master) can only swallow his breath in silence. Is there anyone? If not, let's close the case according to the facts. Thump! Step down from the seat.
Zen Master Dumei of Dongshan, Guiyang
He was a Zhang from Yongchuan, Western Shu. His mother was a Wu. His father brought him to Qian. He was tonsured by Zhi Ru of this mountain. He received the novice precepts from Kuo Lang. Later, he received full ordination from the Lingyin abbot. He served as a director, realized enlightenment, and received personal confirmation. Later, he opened the Dharma in Yunnan and Guizhou, traveling and transforming. His recorded sayings fill ten volumes and were pre-engraved for inclusion in the Tripitaka. He went to Tiantong to sweep the pagoda of Patriarch Mi. Returning to Qiyin in Hanyang, he showed signs of illness. One day, he told the assembly in a verse: 'Coming does not adhere to this side, going does not involve that side. Both ends are completely cut off. The one moon is right in the middle of the sky.' Then he dropped his pen and passed away. His Dharma heir was Shaonan Fayu. He was cremated according to the Dharma. His spiritual bone relics were enshrined and returned to Dongshan for interment in a pagoda. His age was sixty-three, and his monastic age was forty-seven.
Ascending the hall, he said: 'Plum blossoms compete with snow for fragrance, willows vie for spring beauty. The sun and moon are as swift as shuttles, and I am thirty-four years old.' He raised his staff and called to the assembly, saying: 'Tell me, how old is this staff?' Thump! Step up to the seat.
Ascending the hall, he said: 'Raising the mallet and erecting the whisk are not few. Waggling lips and flapping tongues are too entangled. How can they compare to the graceful bright moon, the rustling west wind, the wild geese piercing the clouds in the sky, and the chrysanthemums leaning and smiling by the eastern fence? Fluttering yellow leaves dance in the long sky, and jade dew drips and wets the cassia bushes. This is not an upward matter, nor is it teaching.'
外宗。且自舒自卷一句。作么生道。落霞與孤鶩。任運自西東。
上堂。研真真絕相。斷妄妄無蹤。真妄一齊了。日頭東畔紅。
上堂。一溪綠柳如煙。幾樹梨花似雪。誰謂寂爾無聲。晝夜熾然常說。正恁么時。寂爾無聲的。拈過一邊。熾然常說的。如何話會。良久云。依稀似曲才堪聽。又被風吹別調中。
上堂。指天指地是今朝。天下同將惡水澆。澆得瞿曇無走處。藏身芥里自叨叨。大眾且道。他說個甚麼。自從降跡閻浮世。水厄年年被一遭。
上堂。四月十五。結卻布袋口。大家在里許。磨裈擦褲。苦骨勞筋。七月十五。解開布袋口。大家出外邊。擔囊負缽。涉水登山。雖然。祇如不結不解之時。爾諸人在甚麼處住腳。若知住腳所在。則三千世界。總一道場。百億山河。皆一佛剎。有情無情。是中出入。真諦俗諦。此內交參。何須九旬禁足。三月調心。正眼觀來。卻是畫地為牢。無繩自縛。正當恁么時。這些說話則且置。祇如臨行慶賞一句。作么生道。竹杖肩頭橫皎月。芒鞋足底踏秋云。
上堂。棒頭領旨。喚鐘作甕。喝下承當。指鹿為馬。說心說性。通身泥水。舉古舉今。遍地荊棘。所以道。關門打睡。接上上機。顧鑒顰呻。曲為中下。且道。如何是不落中下一句。喝一喝。
【現代漢語翻譯】 現代漢語譯本： 外宗。且自舒自卷一句，作么生道？落霞與孤鶩，任運自西東。
上堂。研真真絕相，斷妄妄無蹤。真妄一齊了，日頭東畔紅。
上堂。一溪綠柳如煙，幾樹梨花似雪。誰謂寂爾無聲，晝夜熾然常說。正恁么時，寂爾無聲的，拈過一邊。熾然常說的，如何話會？良久云：依稀似曲才堪聽，又被風吹別調中。
上堂。指天指地是今朝，天下同將惡水澆。澆得瞿曇（Gautama，釋迦牟尼佛的稱號）無走處，藏身芥里自叨叨。大眾且道，他說個甚麼？自從降跡閻浮世（Jambudvipa，指我們所居住的這個世界），水厄年年被一遭。
上堂。四月十五，結卻布袋口。大家在里許，磨裈擦褲。苦骨勞筋。七月十五，解開布袋口。大家出外邊，擔囊負缽，涉水登山。雖然，祇如不結不解之時，爾諸人在甚麼處住腳？若知住腳所在，則三千世界，總一道場。百億山河，皆一佛剎（Buddha-kshetra，佛所居住的清凈國土）。有情無情，是中出入。真諦俗諦，此內交參。何須九旬禁足，三月調心。正眼觀來，卻是畫地為牢，無繩自縛。正當恁么時，這些說話則且置。祇如臨行慶賞一句，作么生道？竹杖肩頭橫皎月，芒鞋足底踏秋云。
上堂。棒頭領旨，喚鐘作甕。喝下承當，指鹿為馬。說心說性，通身泥水。舉古舉今，遍地荊棘。所以道，關門打睡，接上上機。顧鑒顰呻，曲為中下。且道，如何是不落中下一句？喝一喝。
【English Translation】 English version: Outer Sect. Furthermore, regarding the phrase 'sometimes stretched, sometimes contracted,' how would you express it? 'The falling霞 (xiá, sunset clouds) and the lone 鶩 (wù, wild duck) freely move from west to east.'
Entering the Hall. Studying truth transcends appearance, cutting off delusion leaves no trace. When truth and delusion are both ended, the sun is red on the eastern side.
Entering the Hall. A stream of green willows like mist, several trees of pear blossoms like snow. Who says it is寂爾 (jì ěr, silent) without sound? Day and night, it is熾然 (chì rán, blazing) constantly speaking. At just such a time, the silent one is set aside. The constantly speaking one, how to converse with it? After a long pause, he said: 'Faintly like a melody just worth hearing, then blown by the wind into another tune.'
Entering the Hall. Pointing to the sky, pointing to the earth, it is today. The world together uses evil water to pour. Pouring until Gautama (釋迦牟尼佛的稱號) has nowhere to run, hiding in a mustard seed, muttering to himself. Everyone, tell me, what is he saying? Since descending into Jambudvipa (指我們所居住的這個世界), he has been flooded every year.
Entering the Hall. On the fifteenth of the fourth month, tie up the mouth of the cloth bag. Everyone inside, grinding trousers, wiping pants. Bitter bones, toiling muscles. On the fifteenth of the seventh month, untie the mouth of the cloth bag. Everyone outside, carrying bags, bearing bowls, wading through water, climbing mountains. Although, just like the time of neither tying nor untying, where do you all stand? If you know where to stand, then the three thousand worlds are all one 道場 (dàocháng, place of enlightenment). The hundred billion mountains and rivers are all one Buddha-kshetra (佛所居住的清凈國土). Sentient and insentient beings enter and exit within it. Truth and convention intermingle within this. Why need nine periods of restricted feet, three months of adjusting the mind? Looking with the true eye, it is drawing a prison on the ground, binding oneself without rope. At just such a time, these words are set aside. Just like the phrase of celebration before leaving, how would you express it? 'A bamboo staff across the shoulder holds the bright moon, straw sandals tread on autumn clouds beneath the feet.'
Entering the Hall. Receiving the decree at the tip of the staff, calling the bell a jar. Accepting the responsibility under the shout, calling a deer a horse. Speaking of mind, speaking of nature, the whole body is mud and water. Citing the past, citing the present, thorns everywhere. Therefore, it is said, closing the door to sleep, receiving the highest opportunity. Considering the frown, bending for the middle and lower. Furthermore, how is it a phrase that does not fall into the middle or lower? A shout!
小參。古人以百年壽終之際。喚作臘月三十夜。若平日工夫不到。漆桶不破。到此時節。地黑天昏。胡鉆亂撞。良可悲哉。諸昆仲。一年三百六十日已盡。你諸人還辦得此事么。若辦不得。則又虛喪一年光陰。豈但虛喪此一年光陰。從無量劫來。至於今日光陰。儘是虛喪。諸昆仲。何不趁此時節。提起金剛王劍。將從前底昏沉散亂。一齊斬去。以明朝元旦為始。奮大勇猛。起大精進。豎生鐵脊樑。抱無義味話。一直參究。歲月不計。寒暑莫管。如打失一件要緊的物相似。定要尋覓。覓到用力不及處。尋到留意不得時。忽然當下了明。原來不在別處。即今香焚柏子。炬點蘭膏。梅花雪裡飄香。爆竹風中送響。你諸人還當下了明得么。若了明得。說甚麼年終。說甚麼月盡。寒隨一夜去。春逐五更回。
小參。諸方有禪可說。我獨無說。諸方有道可傳。我獨無傳。然無之一字。包諸有而無餘。生萬物而不竭。天地雖大。能役有形。而不能役無形。陰陽雖妙。能役有氣。而不能役無氣。五行至精。能役有數。而不能役無數。百念紛起。能役有識。而不能役無識。故曰。本來無一物。何處有塵埃。
舉藥山升座話頌。芥子孔中藏世界。毫毛頭上現須彌。雖然四面無遮障。幾個男兒著眼窺。
頌夾山二十
【現代漢語翻譯】 現代漢語譯本 小參（一種禪宗的修行方式）。古人將人活到一百歲去世，稱作臘月三十的夜晚。如果平時功夫不到家，漆桶（比喻昏昧的心）沒有打破，到了這個時候，天地一片黑暗，就會胡亂衝撞，實在可悲啊。各位同修，一年三百六十天已經過去了，你們各位還能辦到這件事（指開悟）嗎？如果辦不到，那就又白白浪費了一年的光陰。豈止是浪費這一年的光陰，從無量劫（極長的時間）以來，直到今天的光陰，全部都是白白浪費了。各位同修，為什麼不趁著這個時候，提起金剛王劍（比喻智慧），將從前那些昏沉散亂的念頭，一齊斬斷。從明朝元旦（新年第一天）開始，奮起大勇猛，發起大精進，豎起生鐵一般的脊樑，抱住毫無滋味的話頭（指禪宗的參話頭），一直參究下去。不要計算歲月，不要顧及寒暑，就像丟失了一件非常重要的東西一樣，一定要尋覓。尋覓到用盡力氣也無法企及的地方，尋覓到想要留意也無法留意的時候，忽然一下子明白了，原來（真理）不在別處。就在現在，香焚燒著柏樹枝，燈點燃著蘭膏，梅花在雪中飄散著香味，爆竹在風中傳遞著響聲，你們各位還能當下明白嗎？如果明白了，還說什麼年終，說什麼月盡呢？寒冷隨著一夜過去，春天伴著五更到來。
小參。各處都有禪可以講說，唯獨我沒有可說的。各處都有道可以傳授，唯獨我沒有可傳授的。然而『無』這一個字，包容所有的『有』而沒有遺漏，產生萬物而不會枯竭。天地雖然廣大，能夠役使有形之物，卻不能役使無形之物。陰陽雖然玄妙，能夠役使有氣之物，卻不能役使無氣之物。五行（金、木、水、火、土）極其精微，能夠役使有數之物，卻不能役使無數之物。各種念頭紛紛生起，能夠役使有識之物，卻不能役使無識之物。所以說：『本來無一物，何處有塵埃。』
舉藥山（禪師名號）升座說法的話來讚頌：芥菜籽的孔中藏著世界，毫毛的尖端顯現出須彌山（佛教中的聖山）。雖然四面沒有遮擋，有幾個男兒能著眼窺見（真理）？
讚頌夾山（禪師名號）二十...
【English Translation】 English version Small Dharma talk. The ancients called the end of a hundred years of life the thirtieth night of the twelfth month. If one's daily practice is insufficient and the lacquer bucket (a metaphor for the deluded mind) is not broken, at this time, the world is dark and chaotic, and one will stumble around blindly, which is truly lamentable. Fellow practitioners, the three hundred and sixty days of the year have passed. Can you all accomplish this matter (referring to enlightenment)? If not, then you have wasted another year of time. It is not just this year that is wasted, but all the time from countless kalpas (extremely long periods of time) until today has been wasted. Fellow practitioners, why not take this opportunity to raise the Vajra King Sword (a metaphor for wisdom) and cut off all the previous dull and scattered thoughts? Starting from the New Year's Day of the Ming Dynasty (the first day of the new year), arouse great courage and make great progress, erect an iron backbone, and hold onto a tasteless topic (referring to the koan in Zen practice) and investigate it continuously. Do not count the years, do not mind the cold and heat, as if you have lost a very important thing and must find it. Seek until you reach a point where you cannot exert any more effort, seek until you reach a point where you cannot pay attention anymore, and suddenly you understand that (the truth) is not elsewhere. Right now, incense is burning cypress branches, lamps are lighting orchid oil, plum blossoms are fragrant in the snow, and firecrackers are sending sounds in the wind. Can you all understand this right now? If you understand, what is there to say about the end of the year or the end of the month? The cold goes away with the night, and spring returns with the fifth watch.
Small Dharma talk. In all places, there is Zen that can be spoken of, but I alone have nothing to say. In all places, there is the Dao that can be transmitted, but I alone have nothing to transmit. However, the word 'nothing' encompasses all 'existence' without omission, and generates all things without exhaustion. Although heaven and earth are vast, they can command tangible things, but they cannot command intangible things. Although yin and yang are mysterious, they can command things with qi, but they cannot command things without qi. The five elements (metal, wood, water, fire, and earth) are extremely refined, they can command things with numbers, but they cannot command things without numbers. All kinds of thoughts arise in abundance, they can command things with consciousness, but they cannot command things without consciousness. Therefore, it is said: 'Originally there is not a single thing, where can dust settle?'
Quoting the words of Yaoshan (a Zen master's name) when he ascended the seat to preach: Within the hole of a mustard seed lies a world, on the tip of a hair appears Mount Sumeru (the sacred mountain in Buddhism). Although there are no obstructions on all sides, how many men can perceive (the truth) with their eyes?
Ode to Jiashan (a Zen master's name) twenty...
年未舉宗門中事話。昨日拋槍奔北去。今朝跨馬逐云來。饒君氣宇沖牛鬥。過後興師非將才。
鎮遠雲臺慈濟舟禪師
初參靈隱。文問。如何是祖師心印。文曰。千聖共傳無底缽。師云。猶是法身邊事。文曰。你喚甚麼作法身。師便喝。文曰。你者一喝當得甚麼。師云。恁么則不勞三月安居。便乃大方獨步。文震威一喝。師曰。作家宗師。文曰。莫謗老僧好。
上堂。撥開向上一竅。歷代祖師不知。坐斷千聖一機。河沙衲子不會。恁么說話。大似眼空四海。旁若無人。大眾須知。自己分上。有一段光明。迥絕知見。不與萬法為侶。不與千聖同途。拈起則萬法全彰。放下則一塵不立。且道。不拈不放。又作么生。良久曰。有句非宗旨。無言是正傳。
甕邑龍山鶴林賢禪師
上堂。僧問。如何是龍山境。師云。瑞雪布成銀世界。清冰裝就玉樓臺。進云。如何是境中人。師云。冰腸石骨真男子。鐵額銅頭古丈夫。進云。如何是人中意。師云。虛空可作新爐鞲。鍛鍊凡流入聖流。進云。人境意承親切指。向上宗乘句若何。師云。此至玉山三十里。下山路少上山多。乃云。我本深山一老夫。應機勉力出蓬廬。大張揭地掀天手。高架镕凡鑄聖爐。華藏界為新格局。太虛空作古型模。寒灰撥出一星火
【現代漢語翻譯】 現代漢語譯本： 還未提及宗門中的事情。（你）昨天丟下長槍向北逃去，今天又騎著馬追逐雲彩而來。就算你氣概豪邁，能衝破天上的牛宿和斗宿星，但事後才來調兵遣將，也不是將才。
鎮遠雲臺慈濟舟禪師
（禪師）最初參訪靈隱文禪師。文禪師問道：『如何是祖師心印？』（祖師心印：指禪宗的最高境界，即心與佛心相印證）。文禪師說：『千聖共同傳授這無底的缽盂。』（無底缽：比喻佛法的深奧和無限）。禪師說：『這仍然是法身邊事。』（法身：佛的三身之一，指佛的真如之身）。文禪師說：『你把什麼叫做『法身』？』禪師便喝斥一聲。文禪師說：『你這一喝能抵得上什麼？』禪師說：『這樣說來，就不必辛苦三個月的安居了。』（安居：佛教僧侶在雨季停止外出，集中修行）。於是（禪師）便能大方地獨立行走。文禪師威嚴地喝斥一聲。禪師說：『真是個有作為的宗師。』文禪師說：『不要誹謗老僧就好。』
（禪師）上堂說法。『撥開向上的一竅，歷代祖師都不知道。截斷千聖的一線生機，恒河沙數般的僧人都不會。』這樣說話，好像眼中空無四海，旁邊沒有一個人一樣。各位要知道，自己本分上，有一段光明，迥然不同于知見，不與萬法為伴侶，不與千聖同路。拿起它，則萬法全部彰顯；放下它，則一塵也不存在。那麼，不拿起也不放下，又該怎麼辦呢？』良久，（禪師）說：『有言語的句子不是宗旨，沒有言語才是真正的傳授。』
甕邑龍山鶴林賢禪師
（禪師）上堂說法。有僧人問道：『如何是龍山境？』禪師說：『瑞雪鋪成銀色的世界，清澈的冰凍裝飾成玉石的樓臺。』（龍山境：指龍山寺的境界）。僧人進一步問道：『如何是境中人？』禪師說：『冰冷的肝腸，堅硬如石的骨骼，是真正的男子漢；鐵鑄的額頭，銅鑄的頭顱，是古代的丈夫。』僧人進一步問道：『如何是人中意？』禪師說：『虛空可以當作新的風箱，鍛鍊凡夫俗子進入聖人的行列。』僧人進一步問道：『人、境、意承蒙您親切的指點，那麼向上的宗乘之句又該如何說呢？』禪師說：『這裡距離玉山還有三十里，下山的路少，上山的路多。』於是（禪師）說：『我本是深山裡一個老頭，爲了應機說法勉力走出茅屋。大大張開這揭地掀天的手，高高架起這熔化凡人，鑄造聖人的爐子。華藏世界（華藏世界：佛教宇宙觀中的一個世界）作為新的格局，太虛空作為古老的模型。從寒冷的灰燼中撥出一星火。』
【English Translation】 English version: Before mentioning matters within the monastic order: Yesterday, you abandoned your spear and fled north; today, you ride a horse chasing after the clouds. Even if your spirit soars, piercing the constellations of the Ox and the Bushel, belatedly deploying troops is not the mark of a true general.
Zen Master Ci Ji Zhou of Yuntai in Zhenyuan
Initially, (the Zen Master) visited Zen Master Wen of Lingyin Temple. Wen asked, 'What is the Mind Seal of the Patriarchs?' (Mind Seal of the Patriarchs: refers to the highest state of Zen Buddhism, where the mind is in accord with the Buddha's mind). Wen said, 'The myriad sages together transmit the bottomless bowl.' (Bottomless bowl: a metaphor for the profound and limitless nature of the Dharma). The Zen Master said, 'That is still a matter of the Dharmakaya.' (Dharmakaya: one of the three bodies of the Buddha, referring to the body of truth). Wen said, 'What do you call the 'Dharmakaya'?' The Zen Master then shouted. Wen said, 'What is the worth of your shout?' The Zen Master said, 'In that case, there is no need for the arduous three-month retreat.' (Retreat: Buddhist monks cease traveling during the rainy season and concentrate on practice). Thereupon, (the Zen Master) was able to walk independently with great ease. Wen sternly shouted. The Zen Master said, 'Truly an accomplished master of the school.' Wen said, 'It would be best not to slander this old monk.'
(The Zen Master) ascended the hall to preach. 'To open up the aperture of upward striving is unknown to the patriarchs of all ages. To sever the single opportunity of the myriad sages is something that countless monks cannot do.' To speak in this way is as if one's eyes see the four seas as empty, as if there is no one else present. All of you must know that within your own being, there is a segment of light, utterly distinct from knowledge and views, not associating with the myriad dharmas, not traveling the same path as the myriad sages. To pick it up, and all dharmas are fully manifested; to put it down, and not a single speck of dust remains. Then, what to do if neither picking it up nor putting it down?' After a long pause, (the Zen Master) said, 'Sentences with words are not the essence; no words are the true transmission.'
Zen Master Xian of Helin Temple on Dragon Mountain in Wengyi
(The Zen Master) ascended the hall to preach. A monk asked, 'What is the realm of Dragon Mountain?' The Zen Master said, 'Auspicious snow spreads out to form a silver world; pure ice adorns jade terraces.' (Realm of Dragon Mountain: refers to the state of Dragon Mountain Temple). The monk further asked, 'What is the person within the realm?' The Zen Master said, 'An icy liver and stone-like bones are the true man; an iron forehead and a bronze head are the ancient hero.' The monk further asked, 'What is the intention within the person?' The Zen Master said, 'Emptiness can be used as a new bellows, forging ordinary people into the ranks of the sages.' The monk further asked, 'Person, realm, and intention have received your kind guidance; then, what is the phrase of the upward-striving school?' The Zen Master said, 'It is still thirty miles to Jade Mountain; there are fewer roads down the mountain and more roads up the mountain.' Thereupon, (the Zen Master) said, 'I was originally an old man in a deep mountain, exerting myself to emerge from my thatched hut in response to the occasion. Greatly opening this earth-shattering hand, highly erecting this furnace that melts the ordinary and forges the holy. The Avatamsaka realm (Avatamsaka realm: a world in Buddhist cosmology) serves as a new structure, and the great void serves as an ancient model. From the cold ashes, a spark of fire is stirred.'
。續焰騰輝晃帝都。既然如是。且道。因齋慶讚一句。作么生道。卓拄杖云。般若因培于鳳頂。菩提果結在龍山。
密行忍禪師法嗣
新城圓通萬德開禪師
潭州李氏子。因避亂入滇寓慈雲庵。禮另別和尚剃度。后隨密行和尚行腳。下楚。至衡陽創辟開峰。時年二十六。得受具足。后乃偕行遊京都江浙。復轉開峰蒙行印可。有事將赴滇。值世變。阻黔之普安客居。行化來往二十餘年。后辟紫霞。遷鎮龍。縣主劉公。令邑僧請住圓通休老。
上堂。乾坤之內。宇宙之間。中有一寶。秘在形山。古人恁么道。大似將常住物。作自己用。檢點將來。好與三十拄杖。何故。東風狼藉花枝上。惹得黃鸝深樹譚。喝一喝下座。
上堂。拈拄杖云。祖師公案。徹底掀揚。皮下有血。覿體承當。且道。承當個甚麼。卓一卓云。天地玄黃。
上堂。不開藥鋪。不賣貓頭。千差萬別。一舉全收。卓拄杖云。六爻未動先安定。一曲巴歌和眾流。
除夕小參。一年之事今朝畢。珍重諸人始徹元。識得飯原是米做。缽盂依舊口朝天。
示眾。欲明其道。先歇其狂。狂心歇盡。覿體全彰。且道。彰后如何。卓拄杖云。冬至日添一線長。
頌三不是話。不是佛兮不是心。本來無物可相親。三
【現代漢語翻譯】 現代漢語譯本： 『續焰騰輝晃帝都』。既然如此，那麼請問，爲了齋飯慶贊說一句，該怎麼說？舉起拄杖說：『般若的因在鳳頂山培植，菩提的果在龍山結成。』
密行忍禪師的法嗣
新城圓通萬德開禪師
是潭州李氏的兒子。因為躲避戰亂進入雲南，住在慈雲庵。拜另別和尚剃度。後來跟隨密行和尚遊方。到楚地，在衡陽開創開峰。當時二十六歲，受了具足戒。之後就一起遊歷京都江浙。又回到開峰，得到密行的認可。有事將要前往雲南，遇到世事變動，在貴州普安客居。行化來往二十多年。後來開闢紫霞，遷到鎮龍。縣主劉公，命令縣裡的僧人請他住在圓通休養。
上堂說法。『乾坤之內，宇宙之間，中有一寶，秘在形山』。古人這麼說，很像是把常住的東西，當成自己用。檢查起來，應該打三十拄杖。為什麼？『東風吹落花枝，引得黃鸝在深樹中鳴叫』。呵斥一聲，下座。
上堂說法。拿起拄杖說：『祖師的公案，徹底掀開宣揚。皮下有血，直接承擔。』那麼請問，承擔什麼？用拄杖敲一下說：『天地玄黃。』
上堂說法。不開藥鋪，不賣貓頭。千差萬別，一舉全收。用拄杖敲一下說：『六爻未動先安定，一曲巴歌和眾流。』
除夕小參。一年的事情今天結束。珍重各位開始徹悟本元。認識到飯原本是米做的，缽盂依舊口朝天。
開示大眾。想要明白那個道，先停止那顆狂妄的心。狂妄的心停止了，全體顯現。那麼請問，顯現之後如何？用拄杖敲一下說：『冬至日添一線長。』
頌三不是話。不是佛啊不是心，本來沒有東西可以親近。三
【English Translation】 English version: 'Continuing the flame and spreading the light, illuminating the imperial capital.' Since it is so, then tell me, how to say a phrase for the vegetarian feast and celebration? Raising his staff, he said: 'The cause of Prajna is cultivated on the Phoenix Peak, and the fruit of Bodhi is formed on the Dragon Mountain.'
Dharma Successor of Chan Master Mi Xing Ren
Chan Master Wantuo Kai of Yuantong in Xincheng
Was a son of the Li family in Tanzhou. Due to avoiding the war, he entered Yunnan and resided in Ciyun Hermitage. He was tonsured by Monk Lingbie. Later, he followed Monk Mi Xing on a pilgrimage. Arriving in Chu, he founded Kaifeng in Hengyang. At that time, he was twenty-six years old and received full ordination. Afterwards, he traveled together to the capital, Jiangnan, and Zhejiang. Returning to Kaifeng, he received approval from Mi Xing. Having matters to attend to in Yunnan, he encountered worldly changes and stayed as a guest in Puan, Guizhou. He traveled and transformed for more than twenty years. Later, he opened Zixia and moved to Zhenlong. County Lord Liu ordered the monks of the county to invite him to reside in Yuantong for rest.
Ascending the hall. 'Within the universe, between heaven and earth, there is a treasure hidden in the Form Mountain.' The ancients said it this way, much like taking permanent things and using them for oneself. Upon inspection, one should be given thirty blows of the staff. Why? 'The east wind scatters the flowering branches, attracting orioles to sing in the deep trees.' He shouts once and descends from the seat.
Ascending the hall. Raising his staff, he said: 'The ancestral teacher's public case is thoroughly revealed and proclaimed. Beneath the skin is blood, directly bear it.' Then tell me, what is being borne? He strikes once with the staff and says: 'Heaven and earth, black and yellow.'
Ascending the hall. Not opening a pharmacy, not selling cat heads. Myriad differences, all gathered in one stroke. He strikes the staff and says: 'Before the six lines move, there is initial stability; a Ba song harmonizes with the multitude.'
Small gathering on New Year's Eve. The affairs of the year are completed today. Cherish that everyone begins to thoroughly understand the original source. Recognize that rice is originally made from rice, and the alms bowl still faces the sky.
Instructing the assembly. If you want to understand the Dao, first stop the mad mind. When the mad mind ceases, the whole body manifests. Then tell me, how is it after manifestation? He strikes the staff and says: 'On the winter solstice, one line grows longer.'
Ode to the Three Nots. Not Buddha, not mind, originally there is nothing to be intimate with. Three
更月落欄桿冷。萬里長空鶴一聲。
普安紫霞用愚源哲禪師
漢陽人。十九歲。在廬山金竹坪剃染。二十四圓具。矢志遍參。游江浙。歸楚至衡陽。得法密行和尚。后入黔。寓普安舊營三教寺。掩關三載。出關眾請開法青雲。后辟紫霞。厥功未果。偶疾坐化。塔于本山寺之陽。壽四十九。僧臘三十。
示眾。一大藏教。無個元字腳。說甚麼經律論戒定慧。未免驢馬頭間安兔角。三千公案。乃爛葛藤。問甚麼如來禪祖師意。亦是烏龜背上白毛生。靈利底。聞紫霞恁么道。不妨慶快。若也未能。誤賺平生。
聖可玉禪師法嗣
麻哈觀音雪林化禪師
蜀之鄭氏子。母曹氏。寓杭州張家庵。禮冷庵披剃。依華山見月律師受具足。初參玉林國師不契。后參重慶華巖遂獲印可。
上堂。春風才發動。百卉盡含新。若以聲色會。一年一度生。不以聲色會。萬古獨稱尊。且作么生是不幹聲色一句。喝一喝云。犀因玩月紋生角。像被雷驚花入牙。
上堂。兔角杖。擊碎銀山鐵壁。龜毛拂。掃開明月清風。洞山麻三斤。黏皮帶骨。雲門乾屎橛。滯殼迷封。衲僧面前。放過不可。祖師門下。再犯難容。何故。常教肚裡如針刺。拋向洪波大浪中。喝一喝。
半云慧禪師法嗣
黃
【現代漢語翻譯】 更深人靜，月亮西沉，照得欄桿一片冰冷。萬里長空，傳來一聲孤鶴的鳴叫。
普安紫霞用愚源哲禪師
漢陽人。十九歲時，在廬山金竹坪剃度出家。二十四歲時受具足戒。立志參訪各地名師。遊歷江浙一帶，返回楚地到達衡陽，得到密行和尚的指點而開悟。後來進入黔地，居住在普安舊營三教寺。閉關三年。出關后，眾人請他到青雲山開壇講法。後來開闢紫霞道場，但未完成，因病坐化圓寂。葬于本山寺廟的陽面。享年四十九歲，僧臘三十年。
開示大眾：這浩瀚的《大藏經》，沒有一個多餘的字。說什麼經、律、論、戒、定、慧，也不免是驢頭馬面上安了個兔角，比喻不協調。三千則公案，不過是些陳腐的葛藤，糾纏不清。問什麼如來禪、祖師意，也像是烏龜背上長出白毛一樣，不可能。聰明的人，聽了紫霞我這麼說，或許會感到痛快。如果不能領會，就白白地虛度了一生。
聖可玉禪師法嗣
麻哈觀音雪林化禪師
是四川鄭氏之子，母親姓曹。住在杭州張家庵。拜冷庵為師剃度出家，依止華山見月律師受具足戒。最初參訪玉林國師，未能契合。後來參訪重慶華巖寺，於是得到印可。
上堂說法：春風剛剛吹動，各種花草都含苞待放，呈現出新的生機。如果執著于聲色，就會一年一度地經歷生死輪迴。如果不執著于聲色，就能萬古長存，獨尊於世。那麼，怎樣是不著聲色的一句話呢？（禪師）喝一聲，說道：犀牛因為玩賞月亮，角上生出紋路；大象因為被雷聲驚嚇，牙齒上生出花紋。
上堂說法：用兔角做的禪杖，擊碎銀山鐵壁；用烏龜毛做的拂塵，掃開明月清風。洞山禪師說的『麻三斤』，是黏皮帶骨的執著；雲門禪師說的『乾屎橛』，是滯礙封閉的迷惑。在衲僧（修行人）面前，放過一著也不可以；在祖師門下，再犯錯誤就難以容忍。為什麼呢？要常常讓心中像針刺一樣警醒，然後將它拋向洪波大浪之中。（禪師）喝一聲。
半云慧禪師法嗣
黃龍
【English Translation】 The moon sets, the railing grows cold. Across the vast sky, a crane cries out once.
Chan Master Yongyu Yuanzhe of Zixia, Puan
He was from Hanyang. At the age of nineteen, he was tonsured at Jinzhu Ping (Golden Bamboo Peak) in Mount Lu. At twenty-four, he received the full precepts. He vowed to visit teachers everywhere. He traveled to Jiangzhe, returned to Chu, and arrived at Hengyang, where he attained the Dharma from Monk Mixing. Later, he entered Qian and resided in the Sanjiao Temple (Three Teachings Temple) in the old camp of Puan. He secluded himself for three years. After emerging from seclusion, the community requested him to open the Dharma at Qingyun (Azure Cloud). Later, he established Zixia (Purple Cloud), but his work was not completed. He passed away peacefully while sitting in meditation due to illness. His stupa is located on the sunny side of the temple on this mountain. He lived to be forty-nine years old, with thirty years as a monk.
Instructing the assembly: The entire Tripitaka (Great Collection of Scriptures) does not have a single superfluous word. What is the use of talking about sutras, vinaya, shastras, precepts, samadhi, and prajna? It is inevitable that a rabbit's horn will be placed on a donkey's or horse's head, meaning it is incongruous. The three thousand koans are nothing but rotten vines, tangled and unclear. Asking about the Zen of the Tathagata (Thus Come One) or the meaning of the Patriarchs is like white hair growing on a tortoise's back, impossible. Those who are sharp may feel delighted when Zixia says this. If you cannot understand, you will have wasted your life in vain.
Dharma Successor of Chan Master Shengke Yu
Chan Master Xuelin Hua of Maha Avalokiteshvara
He was the son of the Zheng family of Shu, his mother was Cao. He resided in Zhangjia Nunnery in Hangzhou. He was tonsured by Leng'an and received the full precepts from Vinaya Master Jianyue of Mount Hua. Initially, he did not resonate with National Teacher Yulin. Later, he visited Huayan Temple in Chongqing and received approval.
Ascending the hall: As soon as the spring breeze stirs, all the flowers contain new buds. If you meet with sound and form, you will be born once a year. If you do not meet with sound and form, you will be honored alone for eternity. So, what is the phrase that does not involve sound and form? (The Chan Master) shouts once, saying: 'The rhinoceros grows patterns on its horn from playing with the moon; the elephant grows flowers in its tusks from being startled by thunder.'
Ascending the hall: The rabbit horn staff shatters silver mountains and iron walls. The tortoise hair whisk sweeps away the clear moon and gentle breeze. Dongshan's 'three pounds of flax' is sticky and clinging. Yunmen's 'dried dung stick' is stagnant and confusing. In front of the monks, letting it pass is not allowed. Under the Patriarchs' gate, committing the offense again is difficult to tolerate. Why? Always teach the belly to be pricked like a needle, then throw it into the great waves. (The Chan Master) shouts once.
Dharma Successor of Chan Master Banyun Hui
Huanglong
平九龍三能性柔禪師
蜀西楊氏子。生值離亂。被擄入營。在軍伍時。皈依金提和尚。始發出塵之念。后辭軍伍。依九龍半雲和尚披削。圓具得法。云寂後繼席此山。卒以清苦振。
平陽下芥庵禪師法嗣
貴陽乾明行之篤禪師
西蜀李氏子。因世亂入黔。禮余山禪師祝髮。矢志遍參。游江南。至蔣山。參芥庵和尚印證。
上堂。雪峰輥毬。禾山打鼓。趙州喫茶。曹山顛酒。一滴水作大海波濤。一點塵培泰山崔嵬。祇如世尊拈花。迦葉微笑。且道。是有分付無分付。擊禪床一下云。對月思玄度。臨風懷謝公。喝一喝下座。
小參。日照孤峰暖。月臨溪水寒。祖師玄妙訣。莫向寸心安。於今日已照月又臨。孤峰溪水。依然如故。且道。祖師玄妙訣。在甚麼處。拂一拂云。驚起暮天沙上雁。海門斜去兩三行。
小參。當下便會。不快漆桶。舉起便知。漆桶不快。有際天之雲濤。方可容吞舟之魚。有九萬里風。方可負垂天之翼。趙州老漢。道個粥吃了也。洗缽盂去。咄。也是針頭削鐵。佛面刮金。
小參。石鞏張弓。道吾舞笏。洞山麻三斤。雲門乾屎橛。透得者平地丹霄。遲疑者遭他埋沒。拈了也咄咄咄。當陽好事大家知。且喜今朝熱如昨日。
小參。三日不相見。
莫作等閑看。山僧與諸大眾。一別數月餘。今日歸來相見。依然只是舊時人。有甚麼不等閑處。拈拄杖。卓一下云。細雨揩磨好山色。春風抬舉舊花枝。
黔南會燈錄卷第三 卍新續藏第 85 冊 No. 1591 黔南會燈錄
黔南會燈錄卷第四
習安天龍 如純 輯
臨濟三十四世天童第四代漢月下
輪庵暌禪師法嗣
習安云庵智量禪師
古滇曲靖趙氏子。母張氏。寓黔之普安。禮清脫老宿芟染。后依了徹和尚具足。師因濟眾之心殷重。遂居習安蓮社堂。苦行接待。數十餘年。不改初志。后遇輪庵和尚游滇回。卓錫本堂。與師機緣相契。遂承付囑。師先號云空。於是改號云庵。並易蓮社。為獅子林。師愈接納無倦。更建左寮。為大士閣。于上常居休老。僧問。如何是祖師意。師曰。庭前梨樹開白花。僧云。某甲不會。師曰瞎。
破山下石谷慧禪師法嗣
平越龍山竹航海禪師
上堂。路逢劍客須呈劍。非是詩人莫獻詩。所以有時拈花。有時杜口。於是放行把住。徹便機宜。且道。不把不放一句作么生。口門窄極難為語。分付山前十里溪。
上堂。提起線頭。不過方寸。八臂擎天。丈量莫盡。放下鉤竿。總沒邊攔。微塵里轉妙玄。遍大千
【現代漢語翻譯】 現代漢語譯本： 不要等閒視之。我山僧與各位大眾，一別數月有餘，今日歸來相見，依然還是舊時之人。有什麼值得特別看待的呢？（拿起）拄杖，頓一下說：細雨擦拭美好的山色，春風抬舉舊時的花枝。 《黔南會燈錄》卷第三 《黔南會燈錄》卷第四 習安天龍如純輯 臨濟宗第三十四世天童寺第四代漢月禪師門下 輪庵暌禪師的法嗣 習安云庵智量禪師 古滇（今雲南）曲靖趙氏之子，母親張氏。居住在黔（今貴州）地的普安。拜清脫老宿為師剃度。之後依止了徹和尚受具足戒。禪師因為濟度眾生的心願殷切深重，於是居住在習安蓮社堂，苦行接待來者，數十年不改變最初的志向。後來遇到輪庵和尚遊歷滇地歸來，在本堂駐錫，與禪師機緣相合，於是接受了他的囑託。禪師先前號為云空，於是改號為云庵，並將蓮社改為獅子林。禪師更加不知疲倦地接納來者，又建造左邊的寮房，作為大士閣，讓休老常居於此。有僧人問：『如何是祖師意？』禪師說：『庭前梨樹開白花。』僧人說：『我不會。』禪師說：『瞎。』 破山禪師門下石谷慧禪師法嗣 平越龍山竹航海禪師 上堂說法：路逢劍客須呈劍，非是詩人莫獻詩。所以有時拈花微笑，有時杜口不言。於是放行把住，徹底運用機宜。且說，不把不放一句作么生？口門窄極難為語，分付山前十里溪。 上堂說法：提起線頭，不過方寸。八臂擎天，丈量莫盡。放下鉤竿，總沒邊攔。微塵里轉妙玄，遍大千世界。
【English Translation】 English version: Don't take it lightly. This mountain monk, having been separated from you all for several months, returns today to see you, and remains the same as before. What is there to regard as extraordinary? (Raises) the staff, strikes it once and says: Fine rain polishes the beautiful mountain scenery, the spring breeze lifts up the old flower branches. Qian Nan Hui Deng Lu, Volume 3 Qian Nan Hui Deng Lu, Volume 4 Compiled by Xi'an Tianlong Ruchun The Thirty-fourth Generation of Linji (Rinzai) Sect, the Fourth Generation under Tiantong, Hanyue Dharma Successor of Chan Master Lunan Kui Chan Master Yun'an Zhiliang of Xi'an A son of the Zhao family of Qujing in ancient Dian (Yunnan province), his mother was Zhang. He resided in Pu'an in Qian (Guizhou province). He was tonsured by Elder Qingtuo. Later, he received the complete precepts under Abbot Liao Che. Because the Chan Master's heart was earnest and profound in saving beings, he resided in the Lotus Society Hall of Xi'an, practicing austerities and receiving guests. For decades, he did not change his original aspiration. Later, he encountered Abbot Lunan returning from a tour of Dian and staying at this hall. Their karmic connections resonated, and he received the entrustment. The Chan Master was previously known as Yunkong, and then changed his name to Yun'an, and renamed the Lotus Society as Lion Grove. The Chan Master received guests even more tirelessly, and built a left dormitory as the Great Being Pavilion, where Elder Xiu often resided. A monk asked: 'What is the meaning of the Patriarch?' The Chan Master said: 'The pear tree in front of the courtyard blooms with white flowers.' The monk said: 'I don't understand.' The Chan Master said: 'Blind.' Dharma Successor of Chan Master Shigu Hui under Poshan Chan Master Zhuhang Hai of Longshan in Pingyue Entering the hall: When you meet a swordsman, you must present your sword; if you are not a poet, do not offer poetry. Therefore, sometimes I pick up a flower and smile, and sometimes I keep my mouth shut and say nothing. Thus, I release and restrain, thoroughly utilizing the opportune moment. Now, what about the phrase 'neither grasping nor releasing'? The mouth is too narrow to speak, entrust it to the ten-mile stream in front of the mountain. Entering the hall: Picking up the thread, it is no more than a square inch. Eight arms holding up the sky, cannot be measured to the end. Letting go of the fishing rod, there is no boundary to stop it. Turning wonderfully in a mote of dust, pervading the entire cosmos.
全放全收。度竅轉關。更為重宣。梅萼圓柳葉尖。如不會。薩𠷐唵。
上堂。一身兩隻腳。十指八個丫。覿體親切事。何如不會耶。遂召大眾云。於此會得。不孤釋迦。為汝明星刺眼。痛切吁嗟。
佛誕上堂。常住世間不滅。今朝何謂初生。直饒周行七步。天上天下。惟吾獨尊。也似虛空著楔。賣弄精靈。顧左右云。莫有知忤逆兒孫贊祝者么。時有僧一喝。師曰。將此深心奉塵剎。是則名為報佛恩。
除夕小參。諸方此夜好盤桓。惟是虎歸不說禪。茶罷直教寒向火。來朝慶節煮龍團。
舉趙州問一婆子。甚處去。婆云。偷趙州筍去。州云。忽遇趙州。又作么生。婆便與一掌。州休去。頌。好手手中呈好手。作家家裡揚家醜。無孔鐵錘相撞時。擊得虛空顛倒走。
云腹智禪師法嗣
永寧中和會也省禪師
上堂。無邊剎海。不隔毫端。歷劫前事。只在目前。汝等諸人還會么。倘若不會。煩木上座為汝等注破。拈杖云。毗盧樓閣姤君開。八面玲瓏接善財。滿目全施無盡藏。那個男兒肯自裁。喝一喝。
上堂。諸仁者注心聽取。拍膝一下下座。院主把住云。弟子得得請和尚說法。何得不說。師云。老僧奉戒。不蓄二物。便打退。
上堂。開口不相涉。無言莫自瞞。若
【現代漢語翻譯】 現代漢語譯本： 全放全收。度竅轉關。更為重宣。梅萼圓柳葉尖。如不會。薩𠷐唵。
上堂。一身兩隻腳。十指八個丫。覿體親切事。何如不會耶。遂召大眾云。於此會得。不孤釋迦（Sakyamuni，佛教創始人）。為汝明星刺眼。痛切吁嗟。
佛誕上堂。常住世間不滅。今朝何謂初生。直饒周行七步。天上天下。惟吾獨尊。也似虛空著楔。賣弄精靈。顧左右云。莫有知忤逆兒孫贊祝者么。時有僧一喝。師曰。將此深心奉塵剎。是則名為報佛恩。
除夕小參。諸方此夜好盤桓。惟是虎歸不說禪。茶罷直教寒向火。來朝慶節煮龍團。
舉趙州（Zhao Zhou，唐代禪師）問一婆子。甚處去。婆云。偷趙州筍去。州云。忽遇趙州。又作么生。婆便與一掌。州休去。頌。好手手中呈好手。作家家裡揚家醜。無孔鐵錘相撞時。擊得虛空顛倒走。
云腹智禪師法嗣
永寧中和會也省禪師
上堂。無邊剎海。不隔毫端。歷劫前事。只在目前。汝等諸人還會么。倘若不會。煩木上座為汝等注破。拈杖云。毗盧（Vairocana，佛名）樓閣姤君開。八面玲瓏接善財。滿目全施無盡藏。那個男兒肯自裁。喝一喝。
上堂。諸仁者注心聽取。拍膝一下下座。院主把住云。弟子得得請和尚說法。何得不說。師云。老僧奉戒。不蓄二物。便打退。
上堂。開口不相涉。無言莫自瞞。若
【English Translation】 English version: 'Fully release, fully收 (shōu, gather). Measure the apertures, turn the joints. Further, 重宣 (chóng xuān, repeat). Plum calyx round, willow leaf pointed. If you don't understand, Sa𠷐唵 (mantra).'
'Ascending the hall. One body, two feet. Ten fingers, eight forks. The matter of direct and intimate experience. How can you not understand? Then he called to the assembly, saying, 'If you understand this, you will not betray Sakyamuni (佛教創始人, the founder of Buddhism). For you, the morning star pierces the eyes, a painful sigh.'
'Ascending the hall on Buddha's birthday. Constantly abiding in the world, not perishing. Why is it said to be newly born today? Even if he walks seven steps around, 'Above the heavens and below the heavens, I alone am the honored one,' it is like driving a wedge into emptiness, showing off cleverness. Looking to the left and right, he said, 'Is there anyone who knows how to praise and bless a rebellious descendant?' At that time, a monk gave a shout. The master said, 'Taking this deep mind to offer to the dust-like lands, this is called repaying the Buddha's kindness.'
'Small gathering on New Year's Eve. All places enjoy lingering this night, but only the tiger returning does not speak of Chan (Zen). After tea, directly let the cold face the fire. Tomorrow morning, celebrate the festival by brewing dragon團 (tuán, cake).'
'He cited Zhao Zhou (趙州, a Chan master of the Tang Dynasty (618-907)) asking an old woman, 'Where are you going?' The old woman said, 'Stealing Zhao Zhou's bamboo shoots.' Zhou said, 'If you suddenly encounter Zhao Zhou, what will you do?' The old woman then gave him a slap. Zhou left it at that. A verse: 'Good hands present good hands. Masters expose family scandals at home. When iron hammers without holes collide, they strike the void and turn it upside down.'
Dharma successor of Chan Master Yunfu Zhi
Chan Master Yongan Zhonghe Huiye Sheng
'Ascending the hall. Boundless Buddha-lands, not separated by a hair's breadth. Events of past kalpas are right before our eyes. Do you all understand? If you don't understand, please trouble Upper Seat Mu to explain it for you. Raising his staff, he said, 'Vairocana's (毗盧, a Buddha name) pavilion opens to meet you. Exquisite on all sides, connecting with Sudhana (善財, a seeker of enlightenment). Fully bestowing inexhaustible treasures, what man is willing to cut himself off?' He gave a shout.
'Ascending the hall. All of you, listen attentively. He clapped his knees once and descended from the seat. The abbot held him back, saying, 'Disciple respectfully requests the abbot to expound the Dharma. Why do you not speak?' The master said, 'This old monk observes the precepts and does not accumulate two things.' Then he pushed him away.
'Ascending the hall. Opening the mouth is unrelated, silence does not deceive oneself. If'
道無法說。隔去萬重山。大家屋裡事。豈在唇皮邊。喝一喝下座。
上堂。先聖道。離心意識參。絕凡聖路學。若存一念心。即白雲萬里。若道唸佛。佛之一字。吾不喜聞。若道念法。法尚應舍。何況非法。若道念僧。清凈行者。不入涅槃。才有纖毫卜度。便是避溺投火。直饒當軒坐斷。難免借路傍通。卓杖云。會么。歷劫無影樹。今朝沒底靴。
小參。破沙盆折腳鐺。貴在兒孫運用。般若海涅槃心。惟求具眼撐持。猿啼鵲噪。共談不二圓音。水流風動。齊揚如來真諦。正令當軒一句。如何斷和。良久云。牧童嶺上一聲笛。驚起群鴉繞樹飛。
小參。先聖道。第一句薦得。與佛祖為師。第二句薦得。與人天為師。第三句薦得。自救不了。釋迦老子。夜睹明星悟道。也只薦得第二句。三乘十二分教。一切修多羅。是第三句。歷代祖師。天下老和尚。行棒行喝。盡力道去。也只在第三句窩臼里。頭出頭沒。未有個道得第一句底在。若有道得第一句底。坐斷天下人舌頭。
普陽金鳳玉龍慧月眼禪師
蜀之段氏子。參云腹和尚印證。出世辟貴陽之佛吼。鎮寧之光明。普陽之金鳳。終老。塔于本山之陽。
上堂。拈起拄杖云。蓮花產于淤泥。不被淤泥所染。拄杖子出自荊棘林。不被荊棘林
【現代漢語翻譯】 現代漢語譯本： 道是無法用言語表達的。它隔開了萬重山巒，其實是每個人自家屋裡的事情，哪裡需要在嘴皮子上爭論？（說完）喝一聲，下座。 上堂開示。先聖說，要離開心意識去參悟，斷絕凡聖的道路去學習。如果心中存有一念，就像白雲萬里無邊無際。如果說道唸佛，『佛』這個字，我都不喜歡聽。如果說道念法，法尚且應該捨棄，何況不是法的東西？如果說道念僧，清凈的修行者，不入涅槃。只要有絲毫的猜測和衡量，便是避開溺水而跳入火坑。即使能夠當場決斷，也難免要借路旁通融。說完，拄著禪杖說，明白了嗎？歷劫都沒有影子的樹，今天卻穿上了沒有底的靴子。 小參開示。打破的沙盆，折斷腳的鐺，貴在兒孫能夠靈活運用。般若海，涅槃心，只求有眼之人能夠支撐。猿猴啼叫，喜鵲喧鬧，共同談論不二的圓滿之音。水流，風動，一起宣揚如來的真實教義。正令當場的一句話，如何決斷？良久之後說，牧童在山嶺上吹一聲笛，驚起一群烏鴉繞樹飛。 小參開示。先聖說，第一句參悟得透徹，可以與佛祖為師。第二句參悟得透徹，可以與人天為師。第三句參悟得透徹，自身都無法救度。釋迦牟尼佛，夜晚看見明星而悟道，也只是參悟透徹了第二句。三乘十二分教，一切修多羅（佛經），都是第三句。歷代祖師，天下的老和尚，用棒喝，盡力去說，也只是在第三句的窠臼里，頭出頭沒，沒有一個人能夠說出第一句的真諦。如果有人能夠說出第一句的真諦，就能堵住天下人的嘴。 普陽金鳳玉龍慧月眼禪師 是四川段氏的子弟，參拜云腹和尚得到印證。出世弘法，開闢了貴陽的佛吼道場，鎮寧的光明道場，普陽的金鳳道場，最終在此終老。塔建在本山的陽面。 上堂開示。拈起拄杖說，蓮花生長在淤泥中，卻不被淤泥所污染。拄杖出自荊棘林，卻不被荊棘林（所纏繞）。
【English Translation】 English version: The Dao cannot be spoken. It is separated by ten thousand mountains. It is everyone's affair within their own house. Why argue about it on the lips? (Having said that) He gives a shout and descends from the seat. Ascending the hall for instruction. The ancient sage said, 'Depart from the mind and consciousness to contemplate, sever the path of the mundane and the sacred to learn.' If there remains a single thought in the mind, it is like ten thousand miles of white clouds. If you speak of reciting the Buddha's name, I do not like to hear the word 'Buddha.' If you speak of reciting the Dharma, the Dharma should be abandoned, let alone what is not Dharma. If you speak of reciting the Sangha, the pure practitioners do not enter Nirvana. As soon as there is a trace of speculation, it is like avoiding drowning by jumping into a fire. Even if you can make a decisive judgment on the spot, it is difficult to avoid borrowing a path to get through. (He) strikes the staff and says, 'Do you understand? The tree without a shadow for countless kalpas, today wears boots without a bottom.' Small assembly instruction. A broken sand basin, a broken-legged pot, are valuable in the hands of descendants who can use them skillfully. The Prajna Sea, the Nirvana Mind, only seek those with eyes to support them. Monkeys cry, magpies chatter, together discussing the non-dual perfect sound. Water flows, wind moves, together proclaiming the Tathagata's true essence. The direct command of a single phrase on the spot, how to decide? After a long pause, (he) says, 'A shepherd boy's flute on the ridge startles a flock of crows to fly around the trees.' Small assembly instruction. The ancient sage said, 'If you penetrate the first phrase, you can take the Buddhas and Patriarchs as your teacher. If you penetrate the second phrase, you can take humans and devas as your teacher. If you penetrate the third phrase, you cannot save yourself.' Shakyamuni Buddha, upon seeing the morning star at night, attained enlightenment, and only penetrated the second phrase. The Three Vehicles and Twelve Divisions of Teachings, all Sutras (Sutras), are the third phrase. The patriarchs of past generations, the old monks of the world, using blows and shouts, exert themselves to speak, but are only in the pitfall of the third phrase, heads emerging and submerging, and no one has been able to speak the bottom of the first phrase. If there is someone who can speak the bottom of the first phrase, they can shut the mouths of everyone in the world. Zen Master Jin Feng Yu Long Hui Yue Yan of Puyang He was a son of the Duan family of Sichuan, and received confirmation from Monk Yunfu. He emerged into the world to propagate the Dharma, establishing the Buddha's Roar Dojo in Guiyang, the Bright Dojo in Zhenning, and the Jin Feng Dojo in Puyang, and eventually died there. His pagoda was built on the sunny side of the mountain. Ascending the hall for instruction. (He) raises the staff and says, 'The lotus flower grows in the mud, but is not stained by the mud. The staff comes from the thorny forest, but is not entangled by the thorny forest.'
所礙。人人腳跟下。有一段光明。輝天鑒地。耀古騰今。因甚麼漆桶不快。還委悉么。卓一卓云。只為分明極。翻令所得遲。
冬日上堂。凜冽彤雲彌布。長空碎玉篩屑。目前了無異色。惟有孤峰不白。驀拈拄杖云。大眾且道。拄杖子作何下落。寒山逢拾得。撫掌笑呵呵。
上堂。惟此一事實。餘二則非真。且道。是那一事。擲拄杖云。處處綠楊堪繫馬。家家有路透長安。喝一喝下座。
解制上堂。三月調心。九旬白足。扇真風于紅爐。窮玄辯于方寸。不促一念。豈涉三祇。要且人人腳跟點地。個個頂𩕳具眼。若是直下承當得去。放行把住。全不由他。出入縱橫。更非外物。頓教七穿八穴。東涌西沒。步步踏著實地。心心契證平常。何必更上他人門戶。覓甚麼碗。還委悉么。布袋解開從君去。也須勤看水牯牛。擲拄杖下座。
臘八上堂。明星突出。瞿曇腦裂。逢此時節。無法可說。唯有鐵蒺藜。打斷虛空舌。驚起陜府牛。吞卻潭底月。山岑岑風烈烈。山色無非清凈身。溪聲便是廣長舌。猿鳥無聲空寂寂。雲水相從尚未決。尚未決。踏著秤鉈原是鐵。
上堂。悟得一萬事畢。天地與我同根。萬物與我一體。如或不然。且待金鳳點頭。與汝諸人證據。
上堂。三月調心。九旬煉性。
【現代漢語翻譯】 現代漢語譯本： 被什麼所障礙呢？每個人腳下，都有一段光明，光輝照耀天地，光芒超越古今。因為什麼像漆桶一樣不快樂呢？還知道原因嗎？用禪杖敲一下說，『只因爲太分明了，反而使得領悟遲緩。』
冬日上堂說法。寒冷的天氣，紅色的雲彩瀰漫，長空中碎玉般的雪花飄落。眼前沒有什麼特別的顏色，只有孤峰不呈現白色。突然拿起禪杖說：『各位，請說，這禪杖要落向何處？』就像寒山（Hanshan）遇到拾得（Shide），拍手哈哈大笑。
上堂說法。『只有這一件事是真實的，其餘兩件事都不是真的。』那麼，說的是哪一件事呢？扔掉禪杖說：『處處綠楊樹都適合拴馬，家家戶戶都有通往長安（Chang'an）的路。』喝一聲，走下座位。
解制上堂說法。三個月調伏內心，九十天赤腳修行。用真正的佛法之風吹拂紅爐，在方寸之間窮盡玄妙的辯論。不急於一念之間，哪裡會經歷三大阿僧祇劫（asamkhya kalpa）？而且每個人腳踏實地，個個頭頂都具備智慧之眼。如果能夠當下承擔，放開和把握，完全不由自主。出入縱橫，更不是外物。立刻讓人七竅八孔通透，東涌西沒。步步都踏著實地，心心都契合證悟平常。何必再去別人的門戶，尋找什麼碗呢？還知道原因嗎？布袋解開任你離去，也必須勤勞地看管水牛。』扔掉禪杖，走下座位。
臘八上堂說法。啟明星出現，瞿曇（Gautama，釋迦牟尼佛的姓）腦裂。遇到此時節，沒有什麼可以說的。只有鐵蒺藜，打斷虛空的舌頭。驚醒了陜府的牛，吞掉了潭底的月亮。山峰重重疊疊，風聲猛烈。山色無非是清凈之身，溪流的聲音就是廣長舌。猿猴鳥雀無聲，空曠寂靜。雲和水相互依隨，尚未決定。尚未決定。踩著秤砣，原來是鐵做的。
上堂說法。領悟了一個道理，萬事就都完畢了。天地與我同根，萬物與我一體。如果不是這樣，那就等待金鳳點頭，為你們各位做證據。
上堂說法。三個月調伏內心，九十天磨練心性。
【English Translation】 English version: What is obstructed? Under everyone's feet, there is a segment of light, shining brightly on heaven and earth, its brilliance surpassing the past and present. Why is it like a lacquer bucket, unhappy? Do you know the reason? Tap once with the staff and say, 'Only because it is too clear, it makes the understanding delayed.'
Winter day, ascending the hall to preach. The cold weather, red clouds are spreading, and snowflakes like shattered jade are falling in the long sky. There is no special color in front of you, only the solitary peak does not appear white. Suddenly picking up the staff and saying, 'Everyone, please say, where will this staff fall?' It's like Hanshan (寒山) meeting Shide (拾得), clapping and laughing heartily.
Ascending the hall to preach. 'Only this one thing is true, the other two are not true.' So, what is that one thing? Throwing away the staff and saying, 'Everywhere the green willows are suitable for tying horses, and every household has a road leading to Chang'an (長安).' Shout once and walk down the seat.
End of retreat, ascending the hall to preach. Three months of taming the mind, ninety days of barefoot practice. Fanning the true wind of the Dharma in the red furnace, exhausting the profound arguments in the square inch. Not rushing in a single thought, how can one go through three asamkhya kalpas (阿僧祇劫)? Moreover, everyone is standing firmly on the ground, and everyone has the eye of wisdom on the top of their head. If you can take it on right now, letting go and grasping, it's completely involuntary. Entering and exiting horizontally and vertically, it is not an external object. Immediately let people's seven orifices and eight holes be clear, east surging and west disappearing. Every step is on solid ground, and every heart is in harmony with the ordinary. Why go to other people's doors and look for what bowl? Do you know the reason? The cloth bag is untied and you are free to leave, but you must also diligently watch the water buffalo.' Throwing away the staff, walk down the seat.
The eighth day of the twelfth month, ascending the hall to preach. The morning star appears, Gautama's (瞿曇, Shakyamuni Buddha's surname) brain splits. When encountering this time, there is nothing to say. Only the iron tribulus, breaking the tongue of emptiness. Startled the cow in Shanfu, swallowing the moon at the bottom of the pool. The mountain peaks are stacked, and the wind is fierce. The mountain color is nothing but the pure body, and the sound of the stream is the long wide tongue. The monkeys and birds are silent, empty and quiet. The clouds and water follow each other, not yet decided. Not yet decided. Stepping on the weight, it turns out to be made of iron.
Ascending the hall to preach. Understanding one principle, everything is finished. Heaven and earth have the same root as me, and all things are one with me. If not, then wait for the golden phoenix to nod, and provide evidence for you all.
Ascending the hall to preach. Three months of taming the mind, ninety days of refining the nature.
諸兄弟。猢猻子捉敗也未。若也未然。草鞋終被石頭欺。
上堂。不觸事而知。金井欄邊絡緯啼。不對緣而照。明月堂前秋已早。統無邊剎海。即是大圓覺地。十世古今。作個雲水巴鼻。無處不是道場。與么來來去去。輕飄飄浮逼逼。芒鞋擬未動。神馳千萬里。喝一喝下座。
余山瑞禪師法嗣
開州永興渠山隨禪師
滇之晉寧李氏子。于雞足碧雲。禮效和剃髮。依本山獅子林白雲律主受具。參余山和尚印可。
上堂。一海能納萬流。一山能興萬籟。一法能包萬有。以拂子擊禪床云。昨日山海會。在拂子頭上。一毛孔中得去。故號大通智勝如來。試問大眾。為甚麼十劫坐道場。不得成佛道。良久拍膝云。家無小使。不成君子。
上堂。向上一事。威音那畔絕形蹤。空王殿上沒訊息。絕形蹤沒訊息。踏碎毗盧頂上髻。驚起泥牛笑西風。石女空中品鐵笛。有人問道是何宗。黃頭碧眼難分析。咄。
上堂。靈云陌上。桃唇方吐。醉里扶歸醉里客。香嚴臺畔。擊竹聲消。醒中識破醒中人。一個喚狗跳籬。一個牽牛入井。二家門頭戶尾。雖不相對。深堂奧室。尺寸一般。直饒聲色界里。拾得鼻孔。怎奈視聽難忘。雙峰今日與諸人解黏釋縛。將拂子拭座云。此色無色之色。擊案云。此聲
【現代漢語翻譯】 現代漢語譯本 諸位同修，你們是否已經降伏了內心的『猢猻子』（指散亂的心念）？如果還沒有，那麼修行者終究會被『草鞋』（指不堅定的意志）被『石頭』（指外在的誘惑）所困擾。
（禪師）上堂說法：不通過外在事物而了知真理，就像金井欄邊絡緯（一種昆蟲）的鳴叫。不依賴外在因緣而照見本性，就像明月堂前秋意已濃。統攝無邊的剎海（指無盡的世界），即是大圓覺地（指圓滿覺悟的境界）。將過去、現在、未來十世看作雲水僧的行腳，沒有一處不是道場。這樣來來去去，輕飄飄，浮逼逼（形容輕快自在的樣子）。芒鞋還沒動，神識已經馳騁千萬里。喝一聲，下座。
余山瑞禪師的法嗣
開州永興渠山隨禪師
（禪師）是滇（指雲南）之晉寧李氏之子。在雞足山碧雲寺，禮拜效和尚剃度出家。依止本山獅子林白雲律主受具足戒。參拜余山和尚，得到印可。
（禪師）上堂說法：一海能容納萬千水流，一山能興起萬般聲響，一法能包容萬有。用拂子敲擊禪床說：『昨天的山海盛會，就在這拂子頭上。』從一毛孔中得以進入，所以號為大通智勝如來（佛名）。試問各位，為什麼十劫（極長的時間）坐在道場，卻不能成就佛道？』良久，拍膝蓋說：『家無小使，不成君子。』（比喻細微之處的修行也很重要）
（禪師）上堂說法：向上的一件事，在威音王佛（過去佛名）那邊已經絕了形跡，在空王殿上沒有訊息。絕了形跡，沒了訊息，踏碎毗盧佛（佛名，意為遍一切處）的頭頂髮髻，驚起泥牛（比喻虛幻不實的事物）嘲笑西風。石女（比喻不可能的事物）在空中吹奏鐵笛。有人問道這是什麼宗派？黃頭碧眼（指外國人）也難以分析。咄！（表示呵斥）
（禪師）上堂說法：靈云禪師在陌上，如同桃花初綻，醉醺醺地被人扶著回家。香嚴智閑禪師在臺畔，擊竹的聲音消散，在清醒中識破清醒的人。一個喚狗跳籬笆，一個牽牛入井。兩家門頭戶尾，雖然不相對，但深堂奧室，尺寸一般。即使在聲色犬馬中，拾得鼻孔（比喻找到本性），怎奈視聽難以忘懷。雙峰禪師今天為各位解開束縛。將拂子擦拭座位說：『此色無色之色』，擊打桌案說：『此聲非聲之聲』。
【English Translation】 English version Dear brothers, have you subdued the 『猢猻子』 (Húsūnzǐ) (referring to the scattered mind) within? If not, then the practitioner will ultimately be troubled by the 『straw sandals』 (referring to an unyielding will) being defeated by the 『stone』 (referring to external temptations).
(The Chan master) ascends the hall to give a Dharma talk: Knowing the truth without touching things, is like the cricket chirping by the golden well railing. Illuminating the nature without relying on external conditions, is like the autumn already deepening before the bright moon hall. Governing the boundless k剎海 (chà hǎi) (referring to endless worlds), is the great 圓覺地 (Yuánjué dì) (referring to the state of perfect enlightenment). Viewing the past, present, and future ten ages as a cloud-and-water monk's pilgrimage, there is no place that is not a 道場 (dàocháng) (a place of practice). Coming and going like this, lightly and freely. Before the straw sandals move, the mind has already traveled thousands of miles. A shout, and then descends from the seat.
Dharma successor of Chan Master Yu Shanrui
Chan Master Sui of Qushan, Yongxing, Kaizhou
(The Chan master) was a son of the Li family of Jinning, Dian (referring to Yunnan). At Biyun Temple on 雞足山 (Jīzú Shān) (Chicken Foot Mountain), he bowed to Monk Xiao and had his head shaved. He received the full precepts relying on the Vinaya Master Baiyun of the Lion Forest on this mountain. He visited the Venerable Yushan and received his approval.
(The Chan master) ascends the hall to give a Dharma talk: 'One sea can contain ten thousand streams, one mountain can raise ten thousand sounds, one Dharma can encompass all things.' Striking the Zen bed with a whisk, he said: 'Yesterday's mountain and sea gathering was on the head of this whisk.' Being able to enter from one pore, hence the name 大通智勝如來 (Dàtōng Zhìshèng Rúlái) (a Buddha's name). I ask everyone, why have you been sitting in the 道場 (dàocháng) for ten kalpas (an extremely long time) without attaining Buddhahood?' After a long silence, he clapped his knee and said: 'A household without a small servant cannot produce a gentleman.' (A metaphor that the practice of subtle points is also important)
(The Chan master) ascends the hall to give a Dharma talk: 'The matter of going upward, beyond 威音王佛 (Wēiyīn Wáng Fó) (a past Buddha's name) has severed traces, in the 空王殿 (Kōng Wáng Diàn) (Hall of the Empty King) there is no news. Severed traces, no news, crushing the topknot of 毗盧佛 (Pílú Fó) (Vairocana Buddha) (a Buddha's name, meaning everywhere), startling the mud ox (a metaphor for illusory things) to laugh at the west wind. The stone woman (a metaphor for impossible things) plays the iron flute in the air. Someone asks what sect this is? Yellow heads and blue eyes (referring to foreigners) are difficult to analyze. Tut! (expressing rebuke)'
(The Chan master) ascends the hall to give a Dharma talk: 'Chan Master Lingyun on the path, like peach blossoms just blooming, drunkenly being helped home by a drunken guest. Chan Master 香嚴智閑 (Xiāngyán Zhìxián) (Xiangyan Zhixian) by the platform, the sound of striking bamboo disappears, recognizing the sober person in sobriety. One calls the dog to jump the fence, one leads the ox into the well. The doors and ends of the two families, although not facing each other, the deep halls and chambers are the same size. Even in the midst of sensual pleasures, picking up the nostrils (a metaphor for finding one's nature), how can seeing and hearing be forgotten? Shuangfeng Chan Master today unties the bonds for everyone.' Wiping the seat with a whisk, he said: 'This color is the color of no color', striking the table and saying: 'This sound is the sound of no sound.'
無聲之聲。若有向無色無聲處薦得。黃面老子。攢花簇錦。歷代古錐。引蔓生枝。一時坐斷。如龍歸水。似虎回山。倘若華擘不開。失千里之神駒。迷萬山之途轍。且看長老作么批判。拍膝云。峰高月冷云攢急。柳翠鶯流走兔茫。木人接拍傾杯后。驚起鴛鴦四五雙。
平遠南林鈍峰運禪師
西蜀渝城幾水人。在黔貴陽。禮恒素披剃。依破智具足。參余山和尚印證。住滇之獅雲龍華慧光黔之南林。后終龍華。
上堂。目前無法。萬象森羅。意在目前。千差萬別。不是目前法。將謂別有。非耳目之所能到。見色聞聲不用聾。夾山老漢恁么提持。山僧今日錯下注腳。還有辯得賓主者么。於此辯得。方許坐斷毗盧頂。不稟釋迦文。擘開臨濟三玄。刬去曹洞五位。騰騰任運自在施為。倘或未然。莫將閑學解。埋沒祖師心。
上堂。有一人不上天堂。不入地獄。到處賣弄風流。放蕩赤窮筋骨。獨超天地之先。能為萬象之主。諸人還會么。卓拄杖云。也是畫蛇添足。
上堂。喝一喝云。當鋒寶劍。橫吞百萬魔軍。肘后靈符。斂盡諸般雜毒。更有一隻艾虎。驀鼻牽來。山僧今日騎虎頭。誰能踞虎尾。揮拂子云。屈原已跨碧鯨去。徒使龍舟競汨羅。
上堂。山僧有一機。擬議錯過伊。龍門風雨急。
【現代漢語翻譯】 現代漢語譯本： 無聲之聲。如果能在無色無聲之處有所領悟，那麼黃面老子（指佛陀）。就會像攢聚的花朵，簇擁的錦緞一般美好。歷代的開悟者，也會像蔓草一樣，引蔓生枝，一時之間徹底了斷生死輪迴。如同龍迴歸大海，似猛虎重回山林。如果不能明辨事理，就會像丟失了千里良駒，迷失在萬重山巒之中。且看老衲如何評判。拍膝說道：峰頂高聳，月色寒冷，雲層急速聚集；柳色青翠，黃鶯飛鳴，野兔奔跑，一片茫然。木人舉杯暢飲之後，驚飛了四五對鴛鴦。
平遠南林鈍峰運禪師
西蜀渝城人，生於黔地貴陽。在恒素處剃度出家，依止破智受具足戒。參訪余山和尚得到印證。曾住錫于滇地的獅雲龍華慧光寺和黔地的南林寺。后圓寂于龍華寺。
上堂說法：眼前並無法，萬象羅列森嚴。意念存在於眼前，千差萬別。如果認為眼前之外還有法，那就是認為還有耳目所不能及之處。見色聞聲，並非要成為聾子。夾山老漢（指夾山善會禪師）如此提倡，山僧我今天卻要給出不同的解釋。還有能辨別賓主關係的人嗎？如果能在此處辨別清楚，才允許你坐斷毗盧頂（指證得法身佛的境界），不接受釋迦文（指佛陀）的教誨。剖析臨濟宗的三玄三要，剷除曹洞宗的五位君臣。騰騰任運，自在施為。如果不能這樣，就不要用世俗的學問來埋沒祖師的心意。
上堂說法：有一個人，既不上天堂，也不下地獄，到處賣弄風流，放蕩不羈，窮困潦倒，卻能超脫于天地之前，成為萬象的主宰。諸位能明白嗎？拄著禪杖說：這也是畫蛇添足。
上堂說法：喝一聲，說道：當鋒的寶劍，能夠橫掃百萬魔軍；肘后的靈符，能夠收斂各種毒害。更有一隻艾虎（端午節用艾草紮成的老虎），突然被牽到鼻子前。山僧我今天騎在虎頭上，誰能坐在虎尾上？揮動拂塵說：屈原已經騎著碧鯨離去，徒留人們在汨羅江上競渡龍舟。
上堂說法：山僧我有一機鋒，稍加思索就會錯過。龍門風雨交加，形勢危急。
【English Translation】 English version: The sound of silence. If one can recommend and attain enlightenment in the realm of no color and no sound, then the old yellow-faced one (referring to Buddha). will be like gathered flowers and clustered brocade. The enlightened ones of all generations will be like vines, extending and branching out, completely severing the cycle of birth and death in an instant. Like a dragon returning to the sea, like a tiger returning to the mountains. If one cannot discern the truth, it will be like losing a thousand-mile horse and getting lost in ten thousand mountains. Let's see how this old monk judges. He claps his knees and says: The peak is high, the moon is cold, and the clouds gather rapidly; the willows are green, the orioles fly, and the hares run, all is a blur. After the wooden man raises his cup and drinks, four or five pairs of mandarin ducks are startled and fly away.
Zen Master Yun of Dunfeng, Nanlin Temple, Pingyuan
A native of Yucheng, Xishu (present-day Chongqing), born in Guiyang, Guizhou. He was tonsured at Hengsu, received the complete precepts under Pozhi. He visited and was certified by the Abbot of Yushan. He resided at Shiyun Longhua Huiguang Temple in Yunnan and Nanlin Temple in Guizhou. He later passed away at Longhua Temple.
Ascending the hall for a Dharma talk: There is no Dharma before us, yet all phenomena are arrayed in their entirety. Intentions are present before us, in their myriad differences. If you think there is Dharma beyond what is before you, you are assuming there is something beyond the reach of the ears and eyes. Seeing forms and hearing sounds does not mean becoming deaf. Old Man Jiashan (referring to Zen Master Jiashan Shanhui) advocated this way, but I, this mountain monk, will offer a different interpretation today. Is there anyone who can distinguish between guest and host? If you can discern this, then you are allowed to sit atop the head of Vairocana (referring to attaining the state of Dharmakaya Buddha), not accepting the teachings of Sakyamuni (referring to Buddha). Analyze the Three Mysteries of Linji, eradicate the Five Ranks of Caodong. Freely and naturally act as you please. If you cannot do this, do not use worldly knowledge to bury the mind of the Patriarchs.
Ascending the hall for a Dharma talk: There is a person who neither goes to heaven nor hell, flaunting his romance everywhere, unrestrained and impoverished, yet transcending heaven and earth, and capable of being the master of all phenomena. Do you all understand? He strikes his staff and says: This is also adding feet to a snake.
Ascending the hall for a Dharma talk: He shouts once, saying: The sharp sword at the front can sweep away millions of demonic armies; the spiritual talisman behind the elbow can collect all kinds of poisons. There is also a moxa tiger (a tiger made of moxa during the Dragon Boat Festival) suddenly brought to the nose. I, this mountain monk, am riding on the tiger's head today, who can sit on the tiger's tail? He waves his whisk and says: Qu Yuan has already ridden away on a blue whale, leaving people to race dragon boats on the Miluo River in vain.
Ascending the hall for a Dharma talk: I, this mountain monk, have a critical point, a moment's hesitation will cause you to miss it. The wind and rain at Dragon Gate are urgent, the situation is critical.
游魚不敢棲。若向十五日已前薦得。帶水拖泥。十五日已后薦得。跛鱉盲龜。正當十五日薦得。南山起云。北山下雨。只如總不恁么時。作么生薦。以拂子擊禪床一下。復擊兩下云。參。
純一源禪師法嗣
思南海云無涯太禪師
楚之尹氏子。剃染具足。印證俱純師。純寂后。師繼席本山。次遷靈壽。后歸本山休老。
上堂。香嚴悟處。不在擊竹邊。俱胝得處。不在指頭上。既不在擊竹邊。不在指頭上。且道。在甚麼處。試檢點看。
上堂。人間道月半。天上月正圓。年年此夕中秋節。歲歲今宵人共看。去年人到今年老。今年月似去年圓。今日海云恁么舉示。即今若作時節會。埋沒己靈。不作時節會。錯過目前。畢竟作么生會。玉露清風秋夜冷。碧天云靜水生寒。
上堂。廿年遁拙海云。自把鋤柄營生。饑來芻粟度日。寒時補破遮身。不會看經讀教。祇圖自了光陰。不拘佛法世法。總是不關我心。下座。
上堂。窮玄究妙。眼裡添沙。舉古舉今。餒人說食。一問一答。其道愈遠。喝來棒去。轉自顢頇。且道。總不恁么時如何。良久云。欲識聖心無倚處。白雲時對雁行飛。上堂。本來現成。何須覓頭覓尾。施為動轉。無處不是本地風光。語默舉措。一一皆從胸中流出。塵塵
【現代漢語翻譯】 現代漢語譯本 魚兒都不敢棲息。如果要在十五日之前推薦，就像帶著水拖著泥。如果要在十五日之後推薦，就像跛腳的鱉和瞎眼的烏龜。如果正在十五日推薦，就像南山起云，北山下雨。如果總是不這樣，要怎麼推薦？（用拂子擊禪床一下，又擊兩下）參！
純一源禪師的法嗣
思南海云無涯太禪師
是楚地尹氏的兒子，剃度受戒圓滿。印證都與純一源禪師相同。純一源禪師圓寂后，禪師繼承本山住持之位，之後遷往靈壽，後來回到本山養老。
上堂說法：香嚴智閑開悟的地方，不在擊竹的聲音邊。俱胝和尚得道的地方，不在手指頭上。既然不在擊竹邊，不在手指頭上，那麼，到底在什麼地方？試試看檢點一下。
上堂說法：人間說道月亮已過一半，天上的月亮正圓。年年都是這中秋佳節，歲歲今晚人們共同觀賞。去年來的人到今年已經老了，今年的月亮卻像去年一樣圓。今天海云我這樣舉示，如果現在執著於時節的意味，就埋沒了自己本有的靈性。如果不執著於時節的意味，又錯過了眼前。到底要怎麼體會呢？玉露清風，秋夜寒冷，碧藍的天空雲彩靜止，水面生起寒意。
上堂說法：我海云遁世隱居二十年，自己拿著鋤頭耕作謀生。餓了就吃粗糧度日，冷了就補破衣遮身。不會看經書讀教義，只求自己了卻光陰。不管是佛法還是世俗之事，總是不關我的心。下座。
上堂說法：窮盡玄妙，是眼裡揉沙子。舉古例今，是餓著肚子的人談論食物。一問一答，離道越來越遠。呵斥和用棒打，反而更加糊塗。那麼，總是不這樣的時候如何呢？（停頓良久）想要認識聖心無所依靠之處，白雲時常伴著雁群飛翔。 上堂說法：本來就是現成的，何須尋找頭尾。施為動轉，無處不是本地風光。言語沉默，舉手投足，一一都從胸中流出，塵塵...
【English Translation】 English version Even fish dare not dwell here. If you recommend before the fifteenth day, it's like dragging mud with water. If you recommend after the fifteenth day, it's like a lame turtle and a blind tortoise. If you recommend right on the fifteenth day, it's like clouds rising from the Southern Mountain and rain falling on the Northern Mountain. If it's not like any of these, how do you recommend? (Strikes the Zen platform once with the whisk, then strikes it twice) Investigate!
Successor of Chan Master Chun Yiyuan
Chan Master Wuyai Haiyun of South Sea Temple
He was a son of the Yin family in Chu. He was fully ordained after tonsure. His understanding was the same as Master Chun. After Chun's passing, the Master succeeded to the abbotship of the original temple. Later, he moved to Lingshou, and eventually returned to the original temple to retire.
Entering the hall: Xiangyan (a monk who attained enlightenment by the sound of a bamboo being struck) attained enlightenment not at the sound of striking bamboo. Jushi (a monk who used one finger to teach Zen) attained enlightenment not at the tip of his finger. Since it's not at the sound of striking bamboo, nor at the tip of the finger, then where is it? Try to examine it.
Entering the hall: In the human realm, it's said the moon is half full; in the heavens, the moon is perfectly round. Every year is this Mid-Autumn Festival; every year, tonight, people watch it together. The person from last year is old this year; this year's moon is like last year's round. Today, Haiyun (the speaker) demonstrates like this. If you now grasp at the meaning of the season, you bury your own spirit. If you don't grasp at the meaning of the season, you miss what's before your eyes. After all, how do you understand it? Jade dew and clear breeze, the autumn night is cold; the blue sky is still, and the water generates cold.
Entering the hall: For twenty years, I, Haiyun, have hidden my clumsiness, personally holding the hoe to make a living. When hungry, I pass the days with coarse grains; when cold, I mend my tattered clothes to cover my body. I don't know how to read scriptures or teachings; I only seek to finish my time. Whether it's Buddhist teachings or worldly affairs, none of it concerns my mind. Descends from the seat.
Entering the hall: Exhausting the mysterious and investigating the subtle is like adding sand to the eyes. Citing the past and present is like a hungry person talking about food. One question and one answer, the Way becomes more distant. Shouting and hitting with a stick only lead to more confusion. So, what about when it's not like this at all? (Pauses for a long time) If you want to know the place where the sacred mind doesn't rely, white clouds often fly with the rows of geese. Entering the hall: It's originally complete and present, why seek head or tail? Every action and movement, there is no place that is not the scenery of the original ground. Speech and silence, every gesture, each flows from the chest, dust by dust...
諸佛道場。剎剎普賢境界。所以衲僧本分。在處覿體全彰。既然如此。不落思惟一句。作么生道。水流黃葉來何處。牛帶寒鴉過遠村。
語嵩裔禪師法嗣
黔西東山開元嵩目宗禪師
蜀之重慶綦江陳氏子。參語嵩和尚印可。辟東山行化。終老。塔于本山寺側。世壽七十八。僧臘四十餘。
上堂。即心即佛。眼裡添釘。非心非佛。無繩自縛。總不恁么時。蹋翻生死窟。大地沒遮攔。那更有拘束。到處隨類化身。一任興歌作舞。還有總不恁么者么。良久云。切忌補瘡挖肉。
德山書至。上堂。師拈書云。汝等諸人。還識得此個音問來處么。若識得來處。便知我本師用處。同日月以高輝。亙古今而不磨。如天普蓋。似地普擎。務使真風永扇。祖道日新。正眼流通。心燈續焰。綿綿密密。祖祖相傳。乃子乃孫。長年不墜。雖然以此說話。未免遭人檢點。且超宗越格一句。又作么生。拈拄杖云。符到奉行。
上堂。暑往寒來。風吹日炙。地迥天高。雷轟電擊。于中薦得。生死事畢。其或未然。切須努力。大眾且道。努力個甚麼。千聖莫能攀。祖佛趁不及。
上堂。舉孚上座問鼓山云。父母未生前。鼻孔在甚麼處。山云。父母今生也。鼻孔在甚麼處。孚不肯云。你問我。山云。父母未
【現代漢語翻譯】 現代漢語譯本： 諸佛的道場，每一個剎土都遍佈普賢菩薩（象徵菩薩的無邊行愿）的境界。所以我們衲僧（指僧人）的本分，就是在任何地方都能直接、完全地彰顯真如自性。既然如此，那麼不落入思惟分別的一句話，又該怎麼說呢？看那隨水漂流的黃葉從何處而來？牧童趕著馱著寒鴉的老牛，又走向哪個遙遠的村莊？
——語嵩裔禪師的法嗣
黔西東山開元嵩目宗禪師
是蜀地重慶綦江陳氏之子。參拜語嵩和尚並得到他的印可。在東山開闢道場弘揚佛法，最終在那裡安度晚年。圓寂后塔建在本山寺廟旁邊。世壽七十八歲，僧臘（出家受戒后的年齡）四十餘年。
上堂說法時說：『即心即佛』，這是眼裡再添一釘子；『非心非佛』，這是沒有繩索自己捆綁自己。如果總是不這樣認為的時候，就能踢翻生死輪迴的窟穴，整個大地沒有遮攔，那還有什麼拘束呢？到處隨著不同的眾生示現不同的化身，任憑興致高昂地唱歌跳舞。還有不這樣認為的人嗎？』良久后說：『切記不要爲了補瘡而挖掉好肉。』
德山寄來書信，禪師上堂說法時，拿起書信說：『你們這些人，還認識這音信是從哪裡來的嗎？如果認識它的來處，便知道我本師的用處，如同太陽和月亮一樣發出高遠的光輝，貫穿古今而不磨滅。像天一樣普遍覆蓋，像地一樣普遍承載。務必要使真正的佛法之風永遠流傳，祖師的道法日日翻新，正法眼藏流通無礙，心燈的火焰繼續燃燒。綿綿密密，祖祖相傳，一代又一代，長久不衰。』雖然這樣說，但難免被人挑剔。那麼超越宗派和格局的一句話，又該怎麼說呢？』拿起拄杖說：『符到奉行！』
上堂說法時說：『暑往寒來，風吹日曬，大地遼闊，天空高遠，雷鳴電閃。如果能從中領悟，生死大事就了結了。如果還沒有領悟，一定要努力。』大眾，那麼要努力什麼呢？聖人也無法攀登，佛祖也追趕不上。
上堂說法時，舉孚上座問鼓山禪師：『父母未生我之前，我的鼻孔在哪裡？』鼓山禪師回答說：『父母今生了你，你的鼻孔在哪裡？』孚上座不肯罷休說：『你問我。』鼓山禪師說：『父母未生你之前，』
【English Translation】 English version: The sacred sites of all Buddhas are filled with the realms of Samantabhadra (symbolizing the boundless vows and practices of a Bodhisattva) in every land. Therefore, the fundamental duty of us monks is to directly and completely manifest the true nature of reality in every place. Since this is the case, how should we express a phrase that does not fall into conceptual thinking? Look at the yellow leaves flowing down the river, where do they come from? The cowherd leads the old ox carrying the crows in the cold, where is he going in the distant village?
— Words of the Dharma successor of Chan Master Yu Songyi
Chan Master Songmu Zong of Kaiyuan Temple, Dongshan, Qianxi
He was the son of the Chen family of Qijiang, Chongqing, in the Shu region. He visited and was approved by the monk Yu Song. He opened Dongshan to promote Buddhism and eventually spent his old age there. After his death, the pagoda was built next to the temple on the mountain. He lived to be seventy-eight years old, and his monastic age (age after ordination) was more than forty years.
When he ascended the hall to preach, he said: 'To say 'Mind is Buddha' is like adding a nail to the eye; to say 'Mind is not Buddha' is like binding oneself without a rope. If you don't think like this at all, you can kick over the cave of birth and death, and the whole earth is without obstruction, so what restrictions are there? Everywhere, manifest different incarnations according to different beings, and let them sing and dance with high spirits. Are there any who don't think like this?' After a long time, he said: 'Remember not to dig out good flesh to repair sores.'
When Deshan sent a letter, the Chan master ascended the hall to preach, picked up the letter and said: 'Do you all recognize where this message comes from? If you recognize where it comes from, you will know the use of my original teacher, shining as high as the sun and moon, spanning ancient and modern times without being worn away. Like the sky, it universally covers; like the earth, it universally supports. Be sure to make the true wind of Buddhism spread forever, the ancestral path is renewed daily, the eye of the true Dharma flows unhindered, and the flame of the mind lamp continues to burn. Meticulously and closely, passed down from generation to generation, from ancestors to descendants, lasting for many years without decline.' Although I say this, it is inevitable that people will criticize it. So, how should we express a phrase that transcends sects and patterns?' He picked up his staff and said: 'The talisman has arrived, so follow it!'
When he ascended the hall to preach, he said: 'Summer goes and winter comes, the wind blows and the sun scorches, the earth is vast, the sky is high, thunder rumbles and lightning strikes. If you can understand it, the great matter of birth and death will be settled. If you haven't understood it yet, you must work hard.' Everyone, what should you work hard for? Even the saints cannot climb it, and the Buddhas cannot catch up with it.
When he ascended the hall to preach, he cited the example of Abbot Fu asking Chan Master Gushan: 'Before my parents gave birth to me, where was my nose?' Chan Master Gushan replied: 'Now that your parents have given birth to you, where is your nose?' Abbot Fu refused to give up and said: 'You ask me.' Chan Master Gushan said: 'Before your parents gave birth to you,'
生前。鼻孔在甚麼處。孚搖扇而已。師云。二老雖是各展家風。徒逞己長。檢點將來。未免傷鋒犯手。若是九龍。又且不然。有問。父母未生前。鼻孔在甚麼處。只向伊道。看取眼下。且道。與古人相去多少。頂𩕳具眼者。試辨別看。
上堂。明明天青地白。個個眉橫眼上。要且自己不識。無端隨波逐浪。累他釋迦老子。六載因成榜樣。驀地夜睹明星。赤珠原來在掌。所以道。一切眾生。皆有如來智慧德相。祇因妄想執著故。不能證得。大眾。且作么生說個證得證不得的道理。良久云。切忌妄想。
上堂。今朝正月初一。好個太平訊息。五云扶日麗中天。淑氣融和敷大地。碧潭深處魚化龍。草木香騰鳥聲碎黃童。白叟盡歡呼。林下道人無別謂。以杖召眾云。杖頭春暖日初長。共祝吾 皇萬萬歲。
上堂。年年臘八日。盡道世尊悟道之期。殊不知。正是世尊迷卻時節。何以故。人人眼橫額下。夜夜明星在天。自古迄今。無不盡知盡見。卻於此夜。忽睹明星。打失眼睛。便乃三嘆。奇哉一切眾生。皆具如來智慧德相。祇因妄想執著。不能證得。正眼看來。世尊大似當面熱顢。好與三十拄杖。只如不妄想執著。又且證個甚麼。還有見得徹底。試出來。與世尊雪屈看。如無。一併打入黑山鬼窟里去。山僧不
【現代漢語翻譯】 現代漢語譯本：
『生前。鼻孔在甚麼處。』有人搖著扇子而已。師父說：『二老雖然各自展現家風，只是逞強自己的長處。仔細檢查將來，難免會傷到鋒芒，冒犯到對方。如果是九龍，又不是這樣了。』有人問：『父母未生我之前，鼻孔在什麼地方？』只對他說：『看看眼前。』且說，與古人相差多少？頂門上長眼睛的人，試著辨別看看。
上堂。明明朗朗，天是青的，地是白的，每個人眉毛橫在眼睛上方。然而自己卻不認識，無端地隨波逐浪。連累了釋迦老子（Śākyamuni，佛教創始人），花了六年時間才成了榜樣。忽然在夜裡看見明星，才知道赤珠原來就在自己手中。所以說：一切眾生，都具有如來（Tathāgata，佛的稱號）的智慧德相。只因爲妄想執著，所以不能證得。』大眾，那麼該怎麼說這個證得或證不得的道理呢？良久后說：『切記不要妄想。』
上堂。今天正月初一，真是個太平的好訊息。五彩祥雲托著太陽照耀中天，美好的氣息融洽地佈滿大地。碧綠深潭裡的魚變成了龍，草木散發著香氣，鳥鳴聲清脆。小孩和老人都盡情歡呼，山林下的道人沒有什麼特別的說法。』用拄杖召集大家說：『拄杖頭上春意溫暖，陽光剛剛開始變長，共同祝願吾皇萬萬歲。』
上堂。每年臘月初八，都說是世尊（Śākyamuni，佛教創始人）悟道的日子。卻不知道，這正是世尊迷惑的時候。為什麼呢？因為每個人眼睛都橫在額頭下，每晚明星都在天上。自古至今，沒有誰不是完全知道完全看見的。卻在這一夜，忽然看見明星，丟失了眼睛，於是感嘆：『奇哉！一切眾生，都具有如來（Tathāgata，佛的稱號）的智慧德相，只因爲妄想執著，所以不能證得。』用正眼來看，世尊（Śākyamuni，佛教創始人）很像當面發熱。真該打他三十拄杖。如果不妄想執著，又要證得什麼呢？有沒有看得徹底的人，試著出來，為世尊（Śākyamuni，佛教創始人）洗雪冤屈看看。如果沒有，就一併打入黑山鬼窟里去。山僧不』
【English Translation】 English version:
『Before birth, where is the nostril?』 Someone just waved a fan. The master said, 『Although the two elders each display their family style, they are merely showing off their strengths. Examining the future, they will inevitably hurt their sharpness and offend each other. If it were Jiulong, it would not be like this.』 Someone asked, 『Before my parents gave birth to me, where was the nostril?』 Just tell him, 『Look at what is before your eyes.』 And say, how much does it differ from the ancients? Those with eyes on the crown of their heads, try to discern it.
Going to the hall. Clearly and brightly, the sky is blue and the earth is white, everyone has eyebrows across their eyes. Yet they do not recognize themselves, aimlessly drifting with the waves. It has burdened Śākyamuni (the founder of Buddhism), who spent six years becoming an example. Suddenly seeing a star in the night, he realized that the red pearl was originally in his palm. Therefore, it is said: All sentient beings possess the wisdom and virtuous appearance of the Tathāgata (Buddha's title). It is only because of delusional thoughts and attachments that they cannot attain it.』 Everyone, then how should we explain the principle of attaining or not attaining? After a long silence, he said, 『Be sure to avoid delusional thoughts.』
Going to the hall. Today is the first day of the first month, truly good news of peace. Five-colored auspicious clouds support the sun shining in the middle of the sky, and the beautiful atmosphere harmoniously fills the earth. Fish in the deep green pool transform into dragons, the fragrance of plants and trees rises, and the sounds of birds are crisp. Children and old people all cheer joyfully, and the Taoist in the forest has nothing special to say.』 Using a staff to summon everyone, he said, 『The warmth of spring is on the head of the staff, and the sun is just beginning to lengthen. Together, we wish our Emperor ten thousand years.』
Going to the hall. Every year on the eighth day of the twelfth month, it is said to be the day when the World Honored One (Śākyamuni, the founder of Buddhism) attained enlightenment. But little do they know that this is precisely when the World Honored One was deluded. Why? Because everyone has eyes across their foreheads, and every night the stars are in the sky. From ancient times to the present, there is no one who does not fully know and fully see. Yet on this night, suddenly seeing a star, they lose their eyes, and then exclaim: 『How wonderful! All sentient beings possess the wisdom and virtuous appearance of the Tathāgata (Buddha's title), but because of delusional thoughts and attachments, they cannot attain it.』 Looking with correct eyes, the World Honored One (Śākyamuni, the founder of Buddhism) seems to be flushed in the face. He deserves thirty blows with a staff. If there are no delusional thoughts and attachments, then what is there to attain? Is there anyone who sees thoroughly? Try to come out and clear the World Honored One (Śākyamuni, the founder of Buddhism) of injustice. If not, then all will be beaten into the black mountain ghost cave. This mountain monk will not』
是壓良為賤。且要賞罰分明。
上堂。明珠在掌。高懸日朗。有求即失。無念堪賞。東樓念贊。西寺鼓響。全開大施門。豈肯避來往。驀遇通人攜便歸。一聲長嘯出塵壤。
上堂。祖祖祖遭他苦。佛佛佛自成屈。四十九年沒交涉。少林面壁成何物。古今多伎倆。祥麟一無措。以拄杖畫○云。尋常拈個金剛圈。天下衲僧跳不出。
眾玄士請上堂。玄玄玄。木人口裡謾傳言。道道道。石女懷胎堪自笑。分明說與地行仙。休將毒火埋神灶。煉得泥丸喚作丹。靈明已失天然竅。饒經八萬四千劫。依舊落空王所考。黃金喪盡髑髏干。須入荒田不揀草。然雖如是。不遇大醫王。幾個知天曉。汝等要識入荒田不揀草么。龍從火里出。虎向水中生。
上堂。撞破五更鐘。開門霜正濃。通身無暖氣。劈面日頭紅。寒煙脫盡光明表。處處青山展笑容。
上堂。世尊不說說。迦葉不聞聞。希有諸比丘。所吐皆實義。非語默之所識。非色相之所見。花開世界起。充滿諸國土。收攝在毫端。一切不思議。
上堂。春日交多時。風和暖氣微。長生草漸長。遍界香云飛。大眾。今日祥麟不合恁么道。大似流言俗語。未免自己滅卻半邊鼻孔。汝等欲得相救。直須識取那半邊始得。且道。是那半邊。喝一喝云。日月
【現代漢語翻譯】 現代漢語譯本：這是壓迫良民使之淪為賤民的行為，並且要賞罰分明。
上堂說法。明珠就在掌中，高懸空中如太陽般明亮。有所求就反而會失去，無所念才能真正值得讚賞。東樓在念誦經文，西寺的鼓聲響徹雲霄。完全敞開廣施的大門，哪裡會避諱來來往往的人群。如果突然遇到通達之人將其帶走，一聲長嘯便脫離了塵世的羈絆。
上堂說法。歷代的祖師都遭遇過苦難，諸佛都是自己成就的。四十九年沒有交涉，（達摩祖師在）少林寺面壁又成就了什麼呢？古往今來（人們）有很多伎倆，祥麟（禪師自稱）卻一無所措。用拄杖畫了個圓圈說，通常拿出一個金剛圈，天下的僧人都跳不出去。
眾位玄士請（祥麟禪師）上堂說法。玄妙啊玄妙，木頭人嘴裡胡亂傳達言語。道理啊道理，石女懷孕真是可笑。分明告訴你們這些地行仙，不要把毒火埋在神灶里。煉成泥丸卻叫做丹，靈明已經失去了天然的竅穴。即使經過八萬四千劫，依舊會落在空王的考覈中。黃金喪盡只剩下骷髏，必須進入荒田不擇草木（而食）。雖然是這樣，如果沒有遇到大醫王，有幾個人知道天亮呢？你們想知道進入荒田不擇草木（而食）是什麼意思嗎？龍從火里出來，虎向水中而生。
上堂說法。撞破了五更的鐘聲，開門時霜正濃重。渾身沒有暖氣，迎面而來的是紅紅的太陽。寒煙脫盡，光明顯現，處處青山展現笑容。
上堂說法。世尊（釋迦摩尼）不說而說，迦葉（摩訶迦葉)不聞而聞。稀有的各位比丘，所說出的都是真實的意義。不是言語和沉默所能認識的，不是顏色和形象所能見到的。花開世界生起，充滿各個國土。收攝在毫毛的末端，一切都不可思議。
上堂說法。春日交替時節，風和日麗，暖氣微微。長生草漸漸生長，遍及世界，香云飛舞。各位，今天祥麟（禪師自稱）不應該這樣說，太像是流言俗語了，免不了自己滅掉半邊鼻孔。你們想要相救，就必須認識那半邊鼻孔才行。那麼，是哪半邊呢？喝一聲說，日月（指時間）！
【English Translation】 English version: This is oppressing good people and turning them into the lowly. Moreover, rewards and punishments must be clear.
Ascending the hall to preach. A bright pearl is in the palm, hanging high like the sun shining brightly. Seeking something leads to losing it; having no thought is truly worthy of praise. The East Tower is chanting scriptures, and the drums of the West Temple resound in the sky. The gate of generous giving is fully opened; how could it avoid the crowds coming and going? If suddenly encountering a wise person who takes it away, a long whistle will break free from the bonds of the mortal world.
Ascending the hall to preach. The ancestral masters of all generations have encountered suffering, and all Buddhas have achieved enlightenment on their own. For forty-nine years there was no interaction; what did (Bodhidharma) achieve by facing the wall at Shaolin Temple? Throughout history, (people) have many tricks, but Xianglin (the Chan master referring to himself) is at a loss. Drawing a circle with his staff, he said, 'Usually taking out a vajra circle, no monks in the world can jump out of it.'
The assembly of profound scholars invites (Chan Master Xianglin) to ascend the hall to preach. Profound, profound, the wooden man transmits words randomly. The Way, the Way, the stone woman conceiving is truly laughable. Clearly telling you earth-walking immortals, do not bury the poisonous fire in the divine stove. Refining the mud pill and calling it elixir, the spiritual brightness has already lost its natural aperture. Even after eighty-four thousand kalpas, you will still fall under the examination of the Empty King. Exhausting all the gold, only a skull remains; you must enter the barren field and not choose the grass (to eat). Although it is like this, if you do not encounter the Great Physician King, how many people will know the dawn? Do you want to know what it means to enter the barren field and not choose the grass (to eat)? The dragon comes out of the fire, and the tiger is born in the water.
Ascending the hall to preach. The fifth watch bell is struck, and the frost is thick when opening the door. The whole body has no warmth, and facing you is the red sun. The cold smoke is completely gone, and the light appears, everywhere the green mountains show smiles.
Ascending the hall to preach. The World Honored One (Sakyamuni Buddha) speaks without speaking, and Kasyapa (Mahakasyapa) hears without hearing. Rare are these bhikshus, all that they utter is the true meaning. It cannot be known by speech or silence, nor can it be seen by color or form. The flower-filled world arises, filling all lands. Collected at the tip of a hair, everything is inconceivable.
Ascending the hall to preach. The spring days are interchanging, the wind is gentle, and the warm air is subtle. The herb of longevity gradually grows, spreading throughout the world, and fragrant clouds fly. Everyone, today Xianglin (the Chan master referring to himself) should not say it like this; it is too much like rumors and vulgar words, inevitably extinguishing half of his nose. If you want to save him, you must recognize that half of the nose. So, which half is it? Shouting, 'Sun and Moon (referring to time)!'"
任流遷。乾坤無更改。
上堂。十五日已前。風不鳴條。十五日已后。雨不破塊。正當十五日。金吾不禁夜。歌笑滿山城。家家門首一輪月。一燈迥出百千燈。燈燈發焰。光遍法界。照通今古。相續不斷。以致鱉鼓沿門打。龍笙晝夜吹。聾蒙皆喚惺。拄杖豈久停。因甚如此。正令當臺。風行草偃。
辟黔西東山開元禪院。落成上堂。東山乍住沒情思。手把云鋤恨日遲。坑坎高低平似掌。荊蓁蔓草悉除之。晚來獨坐一天月。困重如山夢不知。寒夜盡曉風吹。翻身笑倒老頑皮。且道。笑個甚麼。花開花落蠻煙地。今日翻成古佛基。
上堂。死句與活句。淑氣盈天地。草木懷香出。山河增秀麗。正恁么時。三世諸佛。歷代祖師。談玄談妙。說是說非。雖是為人赤心片片。無乃海底揚塵。東山今日。一時拈卻。難免眼裡添沙。汝等還歸。自作主宰。豈不丈夫。然雖如是。八十老翁入場屋。真誠不是小兒戲。
上堂。元旦才過。又經月半。燈月交輝。人景歡忭。致令鐘鳴鼓響。全彰祖佛家風。燭燦爐紅。廓示人天眼目。不用再三思惟。便請單刀直入。
立僧上堂。打坐成佛。賺爾多時。磨磚作鏡。一場敗闕。開元院裡。無此間傢俱。杖頭有斤兩。尋常間不敢擅加鞭䇿。喜今晴空散。彩日麗中天。
【現代漢語翻譯】 現代漢語譯本： 任憑它流動遷移，天地（乾坤）也不會因此而改變。
上堂開示：在十五日之前，風吹不動樹枝；在十五日之後，雨水不會打壞泥土。正當十五日這一天，京城解除夜禁，歌聲笑語充滿山城。家家戶戶門前都有一輪明月，一盞燈火格外突出于成百上千的燈火之中。燈燈發光，光芒遍照整個法界（dharma-realm，佛教宇宙觀），照亮貫通古今，相續不斷。以至於敲鑼打鼓沿街進行，美妙的音樂日夜吹奏，即使是耳聾眼瞎的人都被喚醒。手中的拄杖怎能長久停歇？為什麼會這樣呢？因為純正的法令在此推行，如同風吹過，草木自然傾倒。
為黔西東山開元禪院落成而上堂開示：我初來東山，心中沒有什麼特別的思緒，手裡拿著鋤頭，只恨太陽下山太慢。坑坑洼洼的地方都被剷平，像手掌一樣平坦，叢生的雜草都被清除乾淨。晚上獨自坐著，頭頂是整片天空的月亮，睏倦得像山一樣沉重，不知不覺進入夢鄉。寒冷的夜晚直到天亮都被風吹醒，翻身起來笑著，覺得自己像個老頑童。那麼，笑的是什麼呢？花開花落在這偏遠之地，今天終於變成了古佛的道場。
上堂開示：死句與活句，吉祥之氣充滿天地之間，草木散發出香味，山河增添了秀麗。正在這個時候，三世諸佛（three times Buddhas，過去、現在和未來）、歷代祖師，談論玄妙的道理，說這是非。雖然是爲了人們著想，一片赤誠之心，但難免像在海底揚起灰塵一樣徒勞無功。我東山今天，將這些一時都放下，也難免眼裡揉沙子。你們還是回去，自己做主宰，豈不是大丈夫？雖然是這樣，但八十歲的老翁進入考場，真誠可貴，不是小孩子玩遊戲。
上堂開示：元旦（公元紀年）才剛過去，又過了月半，燈光和月光交相輝映，人們心情歡快。以至於鐘聲鳴響，鼓聲敲響，完全彰顯了祖師和佛陀的家風，燭光燦爛，爐火通紅，充分展示了人天（devas and humans，天人和人類）的眼目。不用再三思索，請直接切入主題。
僧人站出來上堂：打坐成佛，欺騙了你們很久。磨磚做鏡子，完全是失敗之舉。開元禪院裡，沒有這些東西。我手中的禪杖是有份量的，平常不敢隨意使用。高興的是今天晴空萬里，陽光照耀中天。
【English Translation】 English version: Let it flow and change. The universe (Qiankun) will not be altered because of it.
Ascending the hall: Before the fifteenth day, the wind does not rustle the branches. After the fifteenth day, the rain does not break the soil. On the very fifteenth day, the capital city lifts the night curfew, and songs and laughter fill the mountain city. Every household has a round moon in front of its door, and one lamp stands out among hundreds and thousands of lamps. Lamp after lamp emits light, illuminating the entire dharma-realm (Buddhist cosmology), shining through the past and present, continuously. To the point where gongs and drums are played along the streets, and beautiful music is played day and night, even the deaf and blind are awakened. How can the staff in hand stop for long? Why is this so? Because the true decree is being implemented here, just as the wind blows, the grass naturally bends.
Ascending the hall for the completion of the Kaiyuan Zen Monastery in Dongshan, Qianxi: When I first came to Dongshan, I had no special thoughts in my mind. Holding a hoe in my hand, I only hated that the sun set too slowly. The uneven places have been leveled, as flat as a palm, and the overgrown weeds have been cleared away. Sitting alone at night, with the moon in the entire sky above my head, I am as sleepy as a mountain, unknowingly entering a dream. The cold night is awakened by the wind until dawn, and I turn over and laugh, feeling like an old naughty boy. So, what am I laughing at? Flowers bloom and fall in this remote place, and today it has finally become the dojo of the ancient Buddha.
Ascending the hall: Dead words and living words, auspicious energy fills the space between heaven and earth, plants and trees emit fragrance, and mountains and rivers add beauty. At this very moment, the Buddhas of the three times (past, present, and future), the ancestral masters of all generations, discuss profound principles, saying this is right and that is wrong. Although it is for the sake of people, with a sincere heart, it is inevitable that it is as futile as raising dust at the bottom of the sea. I, Dongshan, today, put these aside for a moment, and it is inevitable that sand gets in my eyes. You should still go back and be your own masters. Wouldn't that be a great man? Even so, an eighty-year-old man entering the examination hall, sincerity is valuable, not a child's play.
Ascending the hall: The New Year's Day (Gregorian calendar) has just passed, and half a month has passed again. The lights and the moon shine together, and people are happy. To the extent that the bells ring and the drums beat, fully demonstrating the family style of the ancestral masters and Buddhas, the candles are bright, and the furnace is red, fully demonstrating the eyes of devas and humans (gods and humans). No need to think again and again, please go straight to the point.
A monk stands up to ascend the hall: Sitting in meditation to become a Buddha has deceived you for a long time. Grinding bricks to make a mirror is a complete failure. In the Kaiyuan Zen Monastery, there are no such things. The Zen staff in my hand has weight, and I usually dare not use it casually. I am glad that today the sky is clear, and the sun shines in the middle of the sky.
庭前翠竹長新篁。池畔荷錢開碧眼。野色且無山隔斷。天光常與水相連。遂拈杖云。等閑踏倒上頭關。看取神駒時出廄。
上堂。東君傳正令。一一報當人。冰河未卷三千浪。四海已回雨露新。勿他馳。須自親。頂門具眼照通津。家家有片無方地。急著精神晝夜耕。且道。耕后如何。甜瓜徹蒂甜。苦瓜連根苦。
上堂。清凈比丘。不上天堂。破戒比丘。不入地獄。善哉大施門。諸佛之捷徑。汝等要行便行。要住便住。馬鞍橋。作不得阿爺下頷。
上堂。不是心。不是佛。不是物。畢竟是個甚麼。若人曏者里。著得一轉語。未免胡張三黑李四。徒自亂噇。直饒踏倒天關。掀翻地軸人來。也只作得他家奴婢。亦不敢鼓唇弄舌。且道。他是何人。良久云。久經霜雪無人識。一日堤楊掛綠袍。
上堂。今朝雨蘇物潤。忽然雲散長空。乃世尊成道之日。亦諸人證果之時。山僧把山河大地。日月星辰。昆蟲草木。一切有情無情。捏作一團。如芥子許。擲在拄杖頭上。放光動地。照徹無量無邊微塵剎土。於一一剎土中。各現無量無邊身相。說無上妙法。令汝等各各得證如來智慧德相。立地成佛去。汝等還信得及么。若信得及。始笑世尊。刮龜毛于木人背上。截兔角于石女腰間。其或未然看取。山僧眼裡添沙
【現代漢語翻譯】 現代漢語譯本 庭前翠竹生長出新的竹筍，池塘邊荷葉舒展開碧綠的眼眸。原野景色沒有被山巒阻隔，天光總是與水面相連。於是拿起禪杖說：『輕輕鬆鬆地踏破這道關卡，看那神駒隨時從馬廄中奔騰而出。』
上堂說法。東君（指春天）傳達著正令，一一告知當世之人。冰河尚未消融，三千巨浪依然翻滾，四海已經沐浴在雨露的滋潤中煥然一新。不要向外馳求，必須親自體驗。頭頂的眼睛照亮通往真理的道路。家家戶戶都有一片無形的土地，要抓緊時間，日夜辛勤耕耘。』且說，耕耘之後會如何？甜瓜從瓜蒂到瓜瓤都是甜的，苦瓜從根到藤都是苦的。』
上堂說法。『清凈的比丘（佛教出家男眾），不會升入天堂；破戒的比丘，不會墮入地獄。』善哉，廣開佈施之門，是諸佛的捷徑。你們想走就走，想留就留。馬鞍橋，不能當作阿爺的下巴。
上堂說法。『不是心，不是佛，不是物，那究竟是什麼？』如果有人在這裡，說出一句轉語，也免不了是胡張三黑李四，徒勞地胡亂吞食。即使踏破天關，掀翻地軸的人來了，也只能做他家的奴婢，也不敢多嘴多舌。『且說，他是何人？』良久說道：『經歷了長久的霜雪無人認識，一旦堤邊的楊柳披上綠色的新衣，人們才恍然大悟。』
上堂說法。今天雨水滋潤萬物，忽然雲霧消散，長空萬里無雲。今天是世尊（釋迦牟尼佛）成道的日子，也是諸位證得佛果的時刻。山僧將山河大地、日月星辰、昆蟲草木、一切有情無情之物，捏成一團，像芥菜籽一樣小，放在拄杖頭上，放出光明，震動大地，照亮無量無邊的微塵剎土。在每一個剎土中，各自顯現無量無邊的身相，宣說無上妙法，讓你們各自證得如來的智慧德相，立刻成佛。你們相信嗎？如果相信，那就嘲笑世尊在木頭人背上刮龜毛，在石女腰間擷取兔角。如果還不相信，那就看看，山僧的眼裡又進了沙子。
【English Translation】 English version In front of the courtyard, green bamboos grow new shoots. By the pond, lotus leaves unfold their verdant eyes. The wild scenery is unobstructed by mountains. The light of the sky is always connected to the water. Thereupon, I take up my staff and say: 'Casually kick down the barrier ahead. Watch the divine steed emerge from the stable at any moment.'
Entering the hall for Dharma talk. The Eastern Ruler (referring to spring) conveys the correct decree, informing each person of the present time. The ice river has not yet melted, and three thousand waves still surge, but the four seas have already been bathed in the rain and dew, renewed and refreshed. Do not seek outwardly; you must experience it yourself. The eye on the crown of your head illuminates the path to truth. Every household has a formless piece of land; seize the time and cultivate diligently day and night. 'Now, what will happen after cultivation?' The sweet melon is sweet from stem to core, the bitter melon is bitter from root to vine.'
Entering the hall for Dharma talk. 'A pure Bhikkhu (Buddhist monk) does not ascend to heaven; a Bhikkhu who breaks the precepts does not enter hell.' Excellent is the gate of great generosity, the shortcut of all Buddhas. If you want to go, then go; if you want to stay, then stay. The saddle bridge cannot be used as the father's chin.
Entering the hall for Dharma talk. 'It is not mind, not Buddha, not object; then what exactly is it?' If someone here can utter a turning phrase, they will still be no different from Hu Zhangsan and Hei Lisi, vainly devouring indiscriminately. Even if someone comes who can kick down the heavenly gate and overturn the earthly axis, they can only be a servant in his household, and dare not wag their tongue. 'Now, who is he?' After a long silence, he said: 'Having endured long years of frost and snow, no one recognizes him; only when the willows by the dike put on their green robes do people suddenly realize.'
Entering the hall for Dharma talk. Today, the rain revives and moistens all things; suddenly, the clouds dissipate, and the sky is clear for ten thousand miles. Today is the day of the World Honored One's (Sakyamuni Buddha) enlightenment, and also the moment when you all attain Buddhahood. This mountain monk takes the mountains, rivers, earth, sun, moon, stars, insects, grass, trees, all sentient and insentient beings, and kneads them into a ball, as small as a mustard seed, and places it on the head of my staff, emitting light, shaking the earth, and illuminating immeasurable and boundless dust-mote lands. In each of these lands, each manifests immeasurable and boundless forms, expounding the unsurpassed wonderful Dharma, enabling you all to attain the wisdom and virtuous appearance of the Tathagata (Buddha), and instantly become Buddhas. Do you believe it? If you believe it, then laugh at the World Honored One for scraping turtle hair from the back of a wooden man and cutting rabbit horns from the waist of a stone woman. If you still don't believe it, then look, sand has entered the mountain monk's eyes again.
。遂拽杖下座。
上堂。撾鼓上堂。一等直截。虛空迸破。出廣長舌。滿眼滿耳充遍。一一騎聲蓋色。縱橫洞達本無欺。終日為人長斫額。靈明識得笑歸來。尤落峰前第二月。如何是第一月。卓杖云賊。
上堂。金不博金。水不洗水。飲犢到溪邊。分明嘴鬥嘴。
示眾。柴門朝啟春無際。玉樹銀花牽蝶至。千山萬里一般同。填溝塞壑無人會。良久云。縱饒會得。也是眼裡沙耳里水。
小參。舉趙州因南泉曰。今時須向異類中行始得。趙州曰。異即不問。如何是類。泉以兩手拓地。州近前一踏踏倒。卻向涅槃堂里叫曰悔悔。泉令侍者問。悔個甚麼。州曰。悔不更與兩踏。師曰。南泉刻木成文。趙州錯加點畫。二老雖是有放有收。有縱有奪。子細看來。未免遭人檢點。當時若問如何是類。但指露柱云。這瞎驢。試看趙州如何下腳。
貴筑雙林報恩嵩眉海禪師
上堂。春風微動。百草萌芽。未曾出土。遍界生髮。道人活計。切勿隨他。若有個漢。向未萌未動之先。不容一絲毫頭。為緣為對。方是本分作家。不然。雙林為你諸人。重添𡏖𡒁。以拄杖卓一卓下座。
上堂。大道洞明。本無難易。跳下禪床。兩腳踏地。獨步大方。縱橫無忌。雖然如是。只恐有人問。如何是祖師意。切
【現代漢語翻譯】 現代漢語譯本：於是拿起禪杖走下座位。
上堂說法。敲鼓上堂。一切都是如此直接了當，如同虛空崩裂，顯露出廣長舌（佛的三十二相之一，表示說法真實無妄）。所見所聞，無不充斥遍滿，一一音聲形色都蓋天蓋地。縱橫通達，原本就沒有欺騙。整日為人，卻只是徒勞無功。靈明之人若能識得本性，便會笑著歸來，如同尤落峰前的第二個月亮（比喻相似而非完全相同）。什麼是第一月（比喻真如本性）？用禪杖一擊，說是賊（比喻妄想）。
上堂說法。金不能用來博取金，水不能用來清洗水。小牛到溪邊飲水，分明是嘴對著嘴。
開示大眾。簡樸的柴門早晨開啟，春意無限。潔白的玉蘭和銀色的花朵引來蝴蝶。千山萬水，景像一般無二。填滿溝壑，卻無人領會。停頓片刻說，縱然領會了，也不過是眼裡進了沙子，耳朵里進了水（比喻被外物所迷惑）。
小參說法。舉趙州禪師因南泉禪師說：『如今須要在異類中行走才能有所得。』趙州禪師問：『異類暫且不問，如何是類？』南泉禪師用兩手按地。趙州禪師上前一腳踏倒。然後到涅槃堂里叫道：『後悔，後悔。』南泉禪師讓侍者問：『後悔什麼？』趙州禪師說：『後悔沒有再給他兩腳。』嵩眉海禪師說：南泉禪師刻板成文，趙州禪師錯加點畫。二位老人都既有放開也有收回，既有縱也有奪。仔細看來，難免被人挑剔。當時如果問『如何是類』，只需指著露柱說：『這瞎驢。』試試看趙州禪師如何下腳。
貴筑雙林報恩寺嵩眉海禪師
上堂說法。春風微微吹動，百草開始萌芽。雖然還未出土，卻已遍佈整個世界。修道人的生活，切勿跟隨這些外物。如果有人，在未萌未動之前，不容許一絲一毫的攀緣和對待，才是本分的修行人。不然，雙林寺要為你們這些人，重添枷鎖。用禪杖敲擊一下，走下座位。
上堂說法。大道洞徹明白，本來就沒有難易之分。跳下禪床，兩腳踏地。獨自走在寬廣的道路上，縱橫無所顧忌。雖然如此，只怕有人問：『如何是祖師意？』切記！
【English Translation】 English version: Thereupon, he took his staff and descended from his seat.
Ascending the hall. Striking the drum to ascend the hall. Everything is so direct and straightforward, like the bursting of emptiness, revealing the broad and long tongue (one of the thirty-two marks of the Buddha, signifying truthful and unwavering speech). What is seen and heard is all-pervasive, each sound and form covering the sky and earth. Traversing freely, there is originally no deception. All day long, it is for the sake of others, yet it is all in vain. If the enlightened one recognizes their true nature, they will return with a smile, like the second moon before Youluo Peak (a metaphor for similarity rather than complete identity). What is the first moon (a metaphor for true suchness)? Striking the staff, he calls it a thief (a metaphor for delusion).
Ascending the hall. Gold cannot be used to gamble for gold, water cannot be used to wash water. The calf drinks water by the stream, clearly mouth to mouth.
Instructing the assembly. The simple brushwood gate opens in the morning, spring is boundless. White magnolias and silver flowers attract butterflies. Thousands of mountains and rivers, the scenery is the same. Filling the ditches and ravines, yet no one understands. After a long pause, he said, Even if you understand, it is just sand in your eyes and water in your ears (a metaphor for being deluded by external objects).
Small assembly discourse. Citing Zhao Zhou's statement because Nanquan said, 'Now you must walk among different kinds to gain something.' Zhao Zhou asked, 'Different kinds aside, what is the same kind?' Nanquan pressed the ground with both hands. Zhao Zhou stepped forward and knocked him down. Then he went to the Nirvana Hall and shouted, 'Regret, regret.' Nanquan asked the attendant, 'What do you regret?' Zhao Zhou said, 'Regret not giving him two more kicks.' The Master said, Nanquan was rigid and formulaic, Zhao Zhou added unnecessary embellishments. Although the two elders both had release and restraint, both had letting go and seizing, upon closer inspection, they inevitably invite scrutiny. If at that time he had asked, 'What is the same kind?' he only needed to point to the pillar and say, 'This blind donkey.' See how Zhao Zhou would put his foot down.
Songmeihai, Chan Master of Bao'en Temple, Shuanglin, Guizhou
Ascending the hall. The spring breeze stirs slightly, and the myriad plants begin to sprout. Although not yet emerged from the soil, they are already growing throughout the world. The life of a Taoist, do not follow these external things. If there is someone who, before sprouting and before movement, does not allow a single bit of clinging or treating as separate, that is a true practitioner. Otherwise, Shuanglin Temple will add shackles for you all. Striking the staff once, he descends from the seat.
Ascending the hall. The Great Way is thoroughly clear, originally without difficulty or ease. Jumping down from the meditation bed, both feet on the ground. Walking alone on the broad road, traversing freely without restraint. Although it is so, I fear someone will ask, 'What is the meaning of the Patriarch?' Remember!
忌切忌。
上堂。說戒又說法。眼裡重添沙。無法亦無戒。切忌虛捏怪。當機正眼明。一切自圓成。且道。成后如何。良久云。龍歸大海波濤靜。云到蒼梧意氣閑。
黔南會燈錄卷第四 卍新續藏第 85 冊 No. 1591 黔南會燈錄
黔南會燈錄卷第五
習安天龍 如純 輯
貴陽西山宗風定禪師
思南任氏子。二十三歲。在都勻觀音寺。禮峰池祝髮。矢志遍參。至楚親溈山養拙和尚。機緣未契。徑往江浙。上天童參密祖。在行寮數年亦不契。因病歸里。寓南望山住靜。有嵩目法兄。訪之。攜覲語嵩和尚。隨住六年。親承印證。后語嵩和尚。往天童掃祖塔。囑師永住西山。后圓寂。建塔于本山之西。
上堂。權衡在掌。殺活由人。杲日麗天。澄澄光彩。頭頭上露。法法上彰。一處明。百處千處光輝。一言通。千言萬言透脫。所以無物不為妙用。無法不是真乘。光揚佛日。耀古騰今。即此現成。即此受用。一言含眾相。一句逗群機。何用猛虎穴里橫身。萬仞峰頭側足。以拄杖卓一卓云。是處是慈氏。無門無善財。
上堂。十五日已前。掬水月在掌。十五日已后。弄花香滿衣。正當十五日。無風起浪。平地生波。連累眾生。平空吃苦。正是好肉上剜瘡。乃
【現代漢語翻譯】 切記，切記。
上堂說法。說戒律又說法，如同眼睛裡又揉進了沙子。沒有固定的法，也沒有固定的戒律，切記不要憑空捏造怪誕之說。把握當下，用正眼去看，一切自然圓滿成就。那麼，成就之後又如何呢？ （停頓良久） 龍歸大海，波濤自然平靜；云到蒼梧山，意氣自然閒適。
《黔南會燈錄》卷第四
《黔南會燈錄》卷第五
習安天龍 如純 輯
貴陽西山宗風定禪師
思南任氏之子。二十三歲時，在都勻觀音寺，禮拜峰池剃度出家。立志遍參各地名師。到楚地親近溈山養拙和尚，但機緣不合。於是前往江浙一帶，上天童寺參拜密祖，在行寮住了幾年，仍然不契合。因此因病返回家鄉，住在南望山靜修。有嵩目法兄，前去拜訪他，並帶他去拜見語嵩和尚。於是跟隨語嵩和尚住了六年，親身承受印證。之後告訴語嵩和尚，要去天童寺掃祖塔。囑咐定禪師永遠住在西山。語嵩和尚圓寂后，人們在本山的西邊為他建造了塔。
上堂說法。權衡掌握在手中，殺與活都由人決定。太陽照耀天空，光彩澄澈明亮。處處都顯露，法法都彰顯。一處光明，百處千處都光輝；一言通達，千言萬語都透徹。所以沒有哪樣事物不是妙用，沒有哪個法不是真乘。光大發揚佛法，照耀古今。就在這當下現成，就在這當下受用。一言包含萬象，一句逗引眾機。何必在猛虎洞穴里橫臥，在萬仞高峰上側身站立？ 用拄杖敲擊一下，說道：到處都是慈氏菩薩（彌勒佛），沒有門也沒有善財童子（指處處皆可修行）。
上堂說法。十五日之前，水中撈月；十五日之後，賞花聞香。正當十五日這天，無風卻起浪，平地也生波，連累眾生，平白無故地吃苦。這真是好肉上剜瘡啊。
【English Translation】 Avoid, avoid.
Going to the hall. Speaking of precepts and also speaking of Dharma, it's like adding sand to the eyes. There is no fixed Dharma, and there are no fixed precepts. Be sure to avoid fabricating strange tales. Grasp the present moment, and see with a correct eye, and everything will naturally be accomplished. Then, what happens after accomplishment? (Pause for a long time) When the dragon returns to the sea, the waves naturally calm; when the clouds reach Mount Cangwu, the spirit is naturally at ease.
Qian Nan Hui Deng Lu (黔南會燈錄) Volume 4
Qian Nan Hui Deng Lu (黔南會燈錄) Volume 5
Compiled by Xi'an Tianlong (習安天龍) Ru Chun (如純)
Zen Master Zongfeng Ding (宗風定) of Xishan (西山) in Guiyang (貴陽)
He was a son of the Ren (任) family in Sinan (思南). At the age of twenty-three, he was tonsured at Guanyin Temple (觀音寺) in Duyun (都勻), taking the tonsure from Fengchi (峰池). He vowed to visit teachers everywhere. He went to Chu (楚) to be close to Yangzhuo (養拙) of Mount Wei (溈山), but the opportunity did not align. So he went to the Jiangzhe (江浙) area, going to Tiantong Temple (天童寺) to visit Ancestor Mi (密祖). He stayed in the traveling quarters for several years, but still did not align. Therefore, he returned home due to illness, staying in Nanwang Mountain (南望山) for quiet cultivation. Dharma Brother Songmu (嵩目) visited him and took him to see Abbot Yu Song (語嵩). So he stayed with Abbot Yu Song for six years, personally receiving confirmation. Later, he told Abbot Yu Song that he was going to Tiantong Temple to sweep the ancestral pagoda. He instructed Zen Master Ding to stay at Xishan (西山) forever. After Abbot Yu Song passed away, people built a pagoda for him on the west side of the mountain.
Going to the hall to speak. The scales are in hand, and killing and life are determined by people. The sun shines in the sky, its brilliance clear and bright. Everything is revealed everywhere, and every Dharma is manifested. One place is bright, and hundreds and thousands of places are radiant; one word is understood, and thousands and tens of thousands of words are penetrated. Therefore, there is nothing that is not a wonderful function, and no Dharma that is not the true vehicle. Greatly promote the Buddha's Dharma, illuminating the past and present. It is right here and now, right here and now to receive and use. One word contains all phenomena, and one sentence provokes all opportunities. Why lie across the tiger's den, or stand sideways on the top of a ten-thousand-ren peak? Strike the staff once and say: Everywhere is Maitreya (慈氏) (Buddha of the future), there is no gate and no Sudhana (善財童子) (referring to everywhere is a place for cultivation).
Going to the hall to speak. Before the fifteenth day, scooping the moon in the water; after the fifteenth day, enjoying flowers and smelling fragrance. On the fifteenth day itself, waves rise without wind, and waves are born on flat ground, implicating sentient beings, suffering for no reason. This is truly cutting sores on good flesh.
大笑云。且道笑個甚麼。良久云。腦後見腮。不與往來。擲拂子下座。
上堂。西來的的意。教外直指傳。曹溪流正脈。綿綿到破山。破山出馬度。馬度出西山。全提臨濟令。放出老德山。劈破三玄旨。坐斷趙州關。剿絕天然黨。狐窟盡掀翻。魔佛齊喪命。金剛把眉攢。衲子跨門三十棒。直教個個頭顱穿。喝一喝下座。
上堂。昔睦州唆臨濟。問黃檗的的大意。濟三遭痛打。雖然不是好心。君子有成人之美。楊岐逼慈明晚參。魯班手裡弄鑿斧。趙州訪道吾。知他是何心行。寶壽上堂。三聖推出一僧。大似埋兵掉鬥。寶壽便打。爛泥里有刺。試問大眾。即今還有為諸大老出氣者么。時有僧喝。師便打云。定上座。也是為他閑事長無明。
上堂。即心即佛。釘樁搖櫓。非心非佛。忍俊不禁。不是心不是佛不是物。泥里洗土塊。西山今日。一齊坐斷。外不見有大地山河。森羅萬象。草木昆蟲。一切境界。內不見有自心貪染。愛惡喜怒。明暗色空。我人眾生壽者。如天之高。地之厚。水之深。空之闊。正所謂神光獨耀。萬古徽猷。體露真常。即如如佛。大眾。作么生是如如佛。卓杖云。吃嘹舌頭三千里。壺中日月自分明。
貴筑三潮水知非禪院剖石鏡禪師
上堂。知非洪開選佛場。全提正令絕
{ "translations": [ "大笑一聲，問道：『笑什麼？』停頓良久，說：『腦後見腮，不與往來。』然後擲下拂塵，走下座位。", "", "上堂說法。『西來的真意，教外別傳，直指人心。曹溪（六祖慧能駐錫之地）流傳的正脈，綿延到破山（寺名）。破山傳出馬度（人名），馬度傳出西山（寺名）。完全提倡臨濟宗的法令和風格，放出老德山（德山宣鑒，唐代禪宗大師）的威猛氣勢。』", "", "『劈破三玄的宗旨，坐斷趙州關（趙州從諗禪師的禪風）。剿滅天然和他的黨羽，將狐貍窩徹底掀翻。魔和佛一起喪命，金剛也緊鎖眉頭。』", "", "『禪僧們跨入門檻，打三十棒，直接讓他們的頭顱穿透。』喝一聲，走下座位。", "", "上堂說法。『過去睦州（陳尊宿，唐代禪師）唆使臨濟（臨濟義玄禪師）去問黃檗（黃檗希運禪師）的的意。臨濟遭受三次痛打。雖然不是好心，但君子有成人之美。楊岐（楊岐方會禪師）逼迫慈明（慈明楚圓禪師）參加晚參。如同魯班手裡拿著鑿子和斧頭。趙州（趙州從諗禪師）拜訪道吾（道吾圓智禪師），要知道他是什麼心行。』", "", "『寶壽（寶壽沼禪師）上堂說法，三聖（慧然禪師）推出一個僧人，很像埋伏士兵掉落了戰鬥用的器具。寶壽便打，爛泥里有刺。』試問各位，現在還有為各位大老出氣的人嗎？當時有個僧人喝了一聲。禪師便打他，說：『定上座，你也是為他人的閑事徒增煩惱。』", "", "上堂說法。『即心即佛，如同釘樁搖櫓，固定而不知變通。非心非佛，令人忍俊不禁，可笑至極。不是心不是佛不是物，如同在泥里洗土塊，毫無用處。』西山（寺名）今日，一齊坐斷，對外看不見有大地山河、森羅萬象、草木昆蟲、一切境界；對內看不見有自心的貪染、愛惡喜怒、明暗色空、我人眾生壽者。", "", "『如天之高，地之厚，水之深，空之闊。正所謂神光獨耀，萬古徽猷，體露真常，即如如佛。』各位，什麼是如如佛？用禪杖敲擊地面說：『吃嘹舌頭三千里，壺中日月自分明。』", "", "貴筑三潮水知非禪院剖石鏡禪師", "", "上堂說法。知非禪院洪開選佛場，完全提倡正令，杜絕異端。" ], "english_translations": [ 'He laughed loudly and asked, \'What are you laughing at?\'. After a long pause, he said, \'Seeing the cheeks behind the ears, not interacting with them.\' Then he threw down the whisk and stepped down from the seat.', '', 'Ascending the hall to preach: \'The true meaning of the coming from the West is a special transmission outside the teachings, directly pointing to the human mind. The orthodox lineage of Caoxi (where the Sixth Patriarch Huineng resided) has continued to Poshang (temple name).\'', '', '\'Poshang produced Madu (person\'s name), and Madu produced Xishan (temple name). Fully promoting the Dharma and style of the Linji (Rinzai) sect, releasing the mighty spirit of old Deshan (Deshan Xuanjian, a Zen master of the Tang Dynasty).\'', '', '\'Splitting the essence of the Three Mysteries, sitting firmly at the Zhaozhou Barrier (Zen style of Zen Master Zhaozhou Congshen). Suppressing Tianran and his followers, completely overturning the fox dens.\'', '', '\'Demons and Buddhas alike lose their lives, and Vajras frown. Zen monks cross the threshold, receiving thirty blows, directly piercing their skulls.\' He shouted and stepped down from the seat.', '', 'Ascending the hall to preach: \'In the past, Muzhou (Chan Master Chen Zunsu of the Tang Dynasty) instigated Linji (Zen Master Linji Yixuan) to ask Huangbo (Zen Master Huangbo Xiyun) about the true meaning. Linji suffered three beatings. Although it was not out of good intentions, a gentleman has the virtue of helping others succeed. Yangqi (Zen Master Yangqi Fanghui) forced Ciming (Zen Master Ciming Chuyuan) to attend evening meditation. It is like Luban holding a chisel and axe in his hands. Zhaozhou (Zen Master Zhaozhou Congshen) visited Daowu (Zen Master Daowu Yuanzhi), one must know what his intention was.\'', '', '\'Baoshou (Zen Master Baoshou Zhao) ascended the hall to preach, and Sansheng (Zen Master Huiran) pushed out a monk, much like burying soldiers and dropping battle equipment. Baoshou then struck, there are thorns in the mud.\' I ask everyone, is there anyone here today who will stand up for the elders? At that time, a monk shouted. The Zen master then struck him, saying, \'Zen monk Ding, you are also adding to your ignorance by meddling in other people\'s affairs.\'', '', 'Ascending the hall to preach: \'The mind is the Buddha, like nailing a stake and rocking a scull, fixed and inflexible. Not the mind, not the Buddha, it is unbearably funny, extremely ridiculous. Not the mind, not the Buddha, not a thing, like washing a lump of soil in the mud, completely useless.\' Today, Xishan (temple name) is sitting firmly, outwardly not seeing the great earth, mountains and rivers, myriad phenomena, plants, insects, all realms; inwardly not seeing one\'s own mind\'s greed, love, hate, joy, anger, light and darkness, form and emptiness, self, others, sentient beings, or lifespan.', '', '\'Like the height of the sky, the thickness of the earth, the depth of the water, the vastness of the sky. It is precisely the unique radiance of the divine light, the eternal and subtle achievements, the true nature revealed, which is the Thus Come Buddha.\' Everyone, what is the Thus Come Buddha? He struck the ground with his staff and said, \'Eating a loud tongue for three thousand miles, the sun and moon in the pot are clearly distinguished.\'', '', 'Zen Master Pushi Jing of Zhifei Chan Temple in Guizhu Sanchao River', '', 'Ascending the hall to preach: Zhifei Chan Temple widely opens the field for selecting Buddhas, fully promoting the orthodox decree and eliminating heresies.' ] }
商量。直教當下超方便。莫把虛空較短長。還有不較短長者么。東西十萬。南北八千。
上堂。不貴語清。只圖眼正。妍丑高低難瞞。寶鏡少林罔測。已輸機今日。禪流看性命。到者里。還有不顧危亡者么。若有。可謂長鯨吸乾海底波。泥牛吼落天邊月。茍或未然。河裡失錢河裡捷。
小參。卓杖云。今朝便是元宵節。老漢當堂無法說。露柱燈籠笑點頭。誰能當下知休歇。知休歇。溪聲儘是廣長舌。不休歇。依舊三生六十劫。
天吼廓禪師法嗣
習安玉丹語聖正禪師
蜀之敘州富順楊氏子。母陳氏。因亂入黔。至安順府大士閣。禮覺旨老宿披剃。依天臺月峰和尚具足。隱居丹山數載。有提臺李公。率普城眾姓。請師重建大士閣。適遇天吼和尚。見師氣概超然履踐精確。遂印可。師即開法普城。掩關於后閣上三載。復隱丹山休老。門弟子。為師預建塔于寺側。
建大悲閣落成上堂。大悲千隻眼。正眼惟是一隻。大悲千隻手。正手亦是一隻。以一隻眼。普觀三千大千世界。以一隻手。等接微塵剎土眾生。所以建法幢立規矩。必須眼親手辦。豎瓊樓張玉殿。自不帶水拖泥。正恁么時。只是不得將大法輪。向微塵里轉。以寶王剎。向一毫頭上現。且道。向甚麼處現。卓拄杖一下云。三門
【現代漢語翻譯】 現代漢語譯本： 商量。直接讓你當下就超脫方便。不要把虛空比較長短。還有不比較長短的人嗎？東西十萬里，南北八千里。
上堂開示。不看重言語是否華麗，只求眼光是否端正。美醜高低難以隱瞞，寶鏡（比喻明亮的自性）和少林（指禪宗）都難以測度。已經輸了機鋒的今天，禪宗學人要看重性命。到了這裡，還有不顧危險的人嗎？如果有，那就可以說是長鯨吸乾海底波，泥牛吼落天邊月。如果不是這樣，那就是河裡丟了錢又在河裡撈回來，毫無所得。
小參開示。拄著禪杖說，今天就是元宵節，老漢我當堂沒有什麼可說的。露柱（石柱）和燈籠笑著點頭。誰能當下知道休歇？知道休歇，溪流的聲音都是廣長舌（佛的說法）。不知道休歇，依舊要經歷三生六十劫。
天吼廓禪師的法嗣
習安玉丹語聖正禪師
是四川敘州富順縣楊氏的兒子，母親陳氏。因為戰亂進入貴州，到達安順府大士閣。禮拜覺旨老和尚剃度出家，依止天臺月峰和尚受具足戒。隱居在丹山幾年。有個提臺李公，帶領普城百姓，請禪師重建大士閣。恰好遇到天吼和尚，見禪師氣概超凡，修行精進，於是印可了他的修行。禪師就在普城開法傳禪，在後閣閉關三年。之後又隱居丹山安度晚年。門下弟子，為禪師預先在寺廟旁邊建造了塔。
建造大悲閣落成上堂開示。大悲菩薩有千隻眼，正眼只有一隻。大悲菩薩有千隻手，正手也只有一隻。用一隻眼，普遍觀察三千大千世界。用一隻手，平等接引微塵剎土的眾生。所以要建立法幢，設立規矩，必須眼親自見，手親自辦。建造高樓大廈，裝飾華麗的殿堂，自然不會拖泥帶水。正在這個時候，只是不能將大法輪，在微塵里轉動。將寶王剎（莊嚴的佛國），在一根毫毛頭上顯現。那麼，在什麼地方顯現呢？用拄杖敲擊一下說，就在三門（寺院的入口）！
【English Translation】 English version: Deliberation. Directly teach you to transcend and be convenient in the present moment. Do not compare the length of emptiness. Are there still those who do not compare length? East and west are ten myriad li, north and south are eight thousand li.
Ascending the hall. Not valuing clear speech, only seeking correct vision. Beauty and ugliness, high and low, are difficult to hide. The precious mirror (a metaphor for the bright self-nature) and Shaolin (referring to Zen Buddhism) are difficult to fathom. Having already lost the opportunity today, Zen practitioners should value life. Having arrived here, are there still those who do not care about danger? If there are, then it can be said that a long whale sucks dry the waves of the seabed, and a mud cow roars down the moon on the horizon. If it is not so, then it is like losing money in the river and retrieving it in the river, gaining nothing.
Small assembly instruction. Holding up the staff and saying, today is the Lantern Festival, this old man has nothing to say in this hall. The pillar and the lantern smile and nod. Who can know cessation in the present moment? Knowing cessation, the sound of the stream is entirely the broad and long tongue (the Buddha's teaching). Not knowing cessation, one must still experience three lives and sixty kalpas.
Successor of Zen Master Tianhou Kuo
Zen Master Xi'an Yudan Yusheng Zheng
Was the son of the Yang family of Fushun County, Xuzhou, Sichuan, his mother was Chen. Because of the war, he entered Guizhou and arrived at Dashige in Anshun Prefecture. He paid respects to the old monk Juezhi and shaved his head to become a monk, relying on the Tiantai Yuefeng monk to receive the full precepts. He lived in seclusion in Danshan for several years. There was a Titai Lord Li, leading the people of Pucheng, who invited the Zen master to rebuild Dashige. He happened to meet the monk Tianhou, who saw that the Zen master's spirit was extraordinary and his practice was precise, so he approved of his practice. The Zen master then opened the Dharma and transmitted Zen in Pucheng, and closed himself in the back pavilion for three years. After that, he lived in seclusion in Danshan to spend his old age. Disciples, built a pagoda for the Zen master next to the temple in advance.
Building the Great Compassion Pavilion, ascending the hall to give instructions. The Great Compassion Bodhisattva has a thousand eyes, but the true eye is only one. The Great Compassion Bodhisattva has a thousand hands, but the true hand is also only one. With one eye, universally observe the three thousand great chiliocosms. With one hand, equally receive sentient beings in the dust-mote lands. Therefore, to establish the Dharma banner and set up rules, one must see with one's own eyes and handle with one's own hands. Building tall buildings and decorating magnificent halls will naturally not be sloppy. At this very moment, one must not turn the great Dharma wheel in a dust mote. Manifest the precious king's land (the adorned Buddha land) on the tip of a hair. Then, where does it manifest? Strike the staff once and say, it is at the three gates (the entrance of the temple)!
對佛殿。
上堂。世尊為一大事因緣。出現於世。堪嘆無端勞攘。達磨西來。直指人心見性成佛。怎奈平地扯謊。歷代來尊宿。全沒意智。各各承虛接響。正上座見處。要且與諸人無別。且道。那裡是無別處。普定城內。有四十八條官街。是那一條不許人行。喝一喝下座。
說戒上堂。拈起香云。戒香定香慧香解脫香。無上法王親得受。只如金不博金。水不洗水。且道。戒定慧解脫香。無上法王。是一是二。試分別看。若分別得出。三際凈戒。不假言詮。一時圓具。其或未然。守護行持。皆犯波羅夷罪。汝諸人還信得及么。若信不及。山僧抑只得隨類顛倒去也。傳戒。下座。
住丹山上堂。山不在高。有仙則名。水不在深。有龍則靈。且道。靈在甚麼處。驀拈拄杖云看看。卓一卓下座。僧問。賓頭盧尊者。日應四天下供。此間還來否。師曰。你將甚麼供養。僧無語。師曰。聖僧前戲弄不得。
一日有僧。至關前問曰。昔日彌勒彈指。樓閣門開。令善財入。今日某甲到來。無人彈指。也要入此樓閣。與和尚相見。還得么。師云瞎。僧曰。恁么則覿面相呈去也。師云。新羅國在海南邊。僧曰。某甲到者里卻又不會。師便打云。老僧從不屈負人。
習安獅山語賢英禪師
蜀之酆都隆氏
【現代漢語翻譯】 對佛殿。
上堂。釋迦牟尼佛（世尊）爲了一個重大的因緣，才出現於世間。真令人嘆息，這無端的辛勞。菩提達摩（達磨）西來，直指人心，使人明心見性，頓悟成佛。怎奈卻是在平地上說謊。歷代以來的尊宿，全都沒有真正的智慧，各自承接虛幻的迴響。正上座的見解，其實與諸位沒有什麼不同。那麼，哪裡是沒有不同的地方呢？普定城內，有四十八條官街，哪一條不允許人行走呢？喝一聲，下座。
說戒上堂。拿起香云，戒香、定香、慧香、解脫香，無上法王親自領受。正如金子不能用來購買金子，水不能用來清洗水。那麼，戒、定、慧、解脫香，與無上法王，是一還是二？試著分辨看看。如果能夠分辨得出，那麼三際的清凈戒律，就不需要用言語來詮釋，一時之間就能圓滿具備。如果不能分辨，那麼守護和修行，都會犯下波羅夷罪（極重的罪）。你們這些人還相信嗎？如果不相信，山僧我也只好隨波逐流，顛倒是非了。傳戒，下座。
住持丹山上堂。山不在於高，有仙人居住就出名；水不在於深，有龍存在就顯得靈驗。那麼，靈驗在哪裡呢？猛然拿起拄杖說：『看看。』用拄杖敲擊一下，下座。僧人問：『賓頭盧尊者（賓頭盧尊者），每天應供四天下，這裡還來嗎？』師父說：『你用什麼來供養？』僧人無語。師父說：『在聖僧面前，戲弄不得。』
有一天，有個僧人來到關前問道：『從前彌勒菩薩（彌勒）彈指，樓閣的門就打開，讓善財童子進入。今天我某甲到來，沒有人彈指，也想要進入這樓閣，與和尚相見，可以嗎？』師父說：『瞎。』僧人說：『既然這樣，那就覿面相呈了。』師父說：『新羅國在海南邊。』僧人說：『我到這裡卻又不會了。』師父就打他說：『老僧我從不冤枉人。』
習安獅山語賢英禪師
蜀之酆都隆氏
【English Translation】 Regarding the Buddha Hall.
Ascending the hall. Shakyamuni Buddha (世尊, World-Honored One) appeared in the world for a great cause and condition. It is truly lamentable, this unwarranted toil. Bodhidharma (達磨) came from the West, directly pointing to the human mind, seeing one's nature and becoming a Buddha. How unfortunate that it is like lying on flat ground. The venerable elders of past generations all lacked true wisdom, each inheriting empty echoes. The view of this very seat is actually no different from yours. So, where is the place of no difference? Within Puding City, there are forty-eight official streets, which one is not allowed to walk on? A shout, then descends from the seat.
Ascending the hall to speak on precepts. Picking up the incense cloud, the incense of precepts, the incense of samadhi, the incense of wisdom, the incense of liberation, the unsurpassed Dharma King personally receives them. Just as gold cannot be used to buy gold, water cannot be used to wash water. So, are the incense of precepts, samadhi, wisdom, and liberation, and the unsurpassed Dharma King, one or two? Try to distinguish them. If you can distinguish them, then the pure precepts of the three times do not require verbal explanation, and are fully possessed all at once. If not, then guarding and practicing will all commit Parajika (波羅夷罪, the heaviest offense) offenses. Do you all believe this? If you do not believe, this mountain monk will have to follow the stream and reverse right and wrong. Transmitting the precepts, descends from the seat.
Residing at Dan Mountain, ascending the hall. A mountain is not famous because of its height, but because it has immortals; water is not profound because of its depth, but because it has dragons. So, where is the spiritual efficacy? Suddenly picking up the staff, saying: 'Look, look.' Tapping once with the staff, descends from the seat. A monk asked: 'Venerable Pindola (賓頭盧尊者), who receives offerings from the four continents every day, does he come here?' The master said: 'What do you use to make offerings?' The monk was speechless. The master said: 'One cannot trifle before the holy monk.'
One day, a monk came to the gate and asked: 'In the past, when Maitreya Bodhisattva (彌勒) snapped his fingers, the doors of the pavilion opened, allowing Sudhana (善財童子) to enter. Today, I, so-and-so, have arrived, but no one snaps their fingers. I also want to enter this pavilion and meet the abbot, is that possible?' The master said: 'Blind.' The monk said: 'If so, then we will present ourselves face to face.' The master said: 'Silla (新羅國) is on the southern coast.' The monk said: 'I have come here, but I still don't understand.' The master then struck him, saying: 'This old monk never wrongs anyone.'
Zen Master Yuxian Ying of Shishan, Xi'an
Long of Fengdu, Shu
子。母範氏。因世變從戎入黔。至安平天臺山。禮恒修剃染。隨恒創辟獅山。恒寂后師繼守。矢志行腳。參敏樹老人圓具。后參天吼和尚印可。仍開法獅山。有投老計。門弟子預為建塔于本山之麓。
上堂。有一物。明歷歷黑漆漆。常在動用中。動用中收不得。既收不得。且道。吃飯穿衣。屙屎放尿。迎賓待客。施為動轉底。是個甚麼。山僧今日不惜眉毛。八字打開。為你諸人。露頭露面了也。汝等諸人。還委悉么。若委悉得。果是當然明歷歷。若委悉不得。依舊還他黑漆漆。喝一喝下座。
上堂。孟夏漸熱。仲冬嚴寒。熱則普天普地熱。寒則普天普地寒。若以世諦流佈。墮地獄如箭射。若作佛法商量。驢年也未夢見在。畢竟合作么生。卓拄杖云。填溝塞壑無人會。雨過夜塘秋水深。
上堂。大道洞然。孤明歷歷。動則橫遍十虛。靜則銀山鐵壁。所以道放之則彌六合。卷之則退藏於密。于中寬窄大小。長短方圓。直得了無纖毫過患。灼然一切自合其宜。且作么生是自合其宜一句。紅霞穿碧落。白日繞須彌。
上堂。天得一以清。地得一以寧。君王得一。天下太平。群臣得一。助國祐民。百姓得一。啟家營生。衲僧得一。海眾云臻。驀拈起拄杖云。看看。拄杖子得一。直切為人。且如何是直切
【現代漢語翻譯】 現代漢語譯本： 子。母範氏，因為時局變動而從軍到了貴州，在安平天臺山，以禮儀拜見恒修並剃度出家。跟隨恒修開闢了獅山。恒修圓寂后，法師繼承守護獅山，立志雲遊四方。參拜敏樹老人並圓滿受具足戒。之後參拜天吼和尚並得到印可，仍然在獅山開壇講法。有養老的打算，門下弟子預先在本山的山腳下為他建造了塔。
上堂開示：有一個東西，明明亮亮又黑漆漆的，經常在活動中使用，在活動中使用時卻無法把握。既然無法把握，那麼請問，吃飯穿衣，拉屎撒尿，迎接賓客，施展作為，這些活動中的「它」是什麼？我今天不惜眉毛，將這八字打開，為你們各位，顯露頭角了。你們各位，還明白嗎？如果明白了，那果真是當然的明明亮亮；如果還不明白，依舊還是黑漆漆的。喝一聲，下座。
上堂開示：初夏漸漸炎熱，仲冬非常寒冷。熱的時候普天之下都熱，冷的時候普天之下都冷。如果以世俗的眼光來看待，墮入地獄就像箭一樣快；如果用佛法的角度來商量，那恐怕到驢年（很久以後）也夢不到。那麼，到底應該怎麼做呢？拿起拄杖說：填溝壑的事情沒有人會，雨後的夜塘，秋水深沉。
上堂開示：大道空明澄澈，獨自光明而清晰。動的時候橫向遍佈整個宇宙，靜的時候像銀山鐵壁一樣堅固。所以說，放開它就充滿整個宇宙，收回它就隱藏在細微之處。其中寬窄大小，長短方圓，真正做到沒有絲毫的過失，一切都自然而然地恰到好處。那麼，怎樣才是「自然而然地恰到好處」這一句呢？紅色的雲霞穿透碧藍的天空，白色的太陽圍繞著須彌山（Sumeru，佛教宇宙觀中的中心山）。
上堂開示：天得到「一」而清明，地得到「一」而安寧，君王得到「一」，天下就太平，群臣得到「一」，就能輔助國家保佑百姓，百姓得到「一」，就能開創家業謀求生計，僧人得到「一」，四海大眾就會雲集而來。突然拿起拄杖說：看看，拄杖得到「一」，直接為人所用。那麼，什麼是直接？ English version: Master Zi, whose lay surname was Fan, joined the army in Guizhou due to the changing times. He arrived at Tiantai Mountain in Anping, where he respectfully paid homage to Hengxiu and was tonsured. He followed Hengxiu in establishing Lion Mountain. After Hengxiu's death, the Master continued to guard Lion Mountain, vowing to travel on foot. He received full ordination from Elder Minshu. Later, he was approved by Monk Tianhou and continued to preach at Lion Mountain. He had plans for his old age, and his disciples built a pagoda for him at the foot of the mountain in advance.
Ascending the hall, he said: 'There is a thing, clearly bright yet pitch black, constantly in use. But in use, it cannot be grasped. Since it cannot be grasped, then tell me, what is 'it' that eats, wears clothes, shits and pisses, welcomes guests, and performs actions? Today, I do not spare my eyebrows, opening up this eight-character phrase, revealing its face to all of you. Do you all understand? If you understand, then it is indeed naturally bright; if you do not understand, it remains pitch black.' He shouted and descended from the seat.
Ascending the hall, he said: 'Early summer is gradually getting hot, and mid-winter is extremely cold. When it is hot, the whole world is hot; when it is cold, the whole world is cold. If viewed with worldly perspectives, falling into hell is as fast as an arrow; if discussed from the perspective of the Buddha Dharma, you won't even dream of it until the year of the donkey (a long time from now). So, what should we do after all?' He struck the staff and said: 'No one understands filling the gullies, the autumn water is deep in the night pond after the rain.'
Ascending the hall, he said: 'The Great Way is clear and bright, solitary and distinct. When it moves, it pervades the entire universe; when it is still, it is like a silver mountain and an iron wall. Therefore, it is said that when released, it fills the six directions; when retracted, it hides in secrecy. Within it, width and narrowness, size, length and shortness, squareness and roundness, are truly without the slightest fault, and everything naturally fits its place. So, what is the phrase 'naturally fits its place'? Red clouds pierce the blue sky, the white sun circles Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology).'
Ascending the hall, he said: 'Heaven obtains 'one' and becomes clear, earth obtains 'one' and becomes peaceful, the king obtains 'one', and the world is at peace, the ministers obtain 'one', and they can assist the country and protect the people, the common people obtain 'one', and they can start a family and make a living, the Sangha obtains 'one', and the masses from all over the world will gather. Suddenly picking up the staff, he said: 'Look, the staff obtains 'one', directly serving people. So, what is direct?'
【English Translation】 Master Zi, whose lay surname was Fan, joined the army in Guizhou due to the changing times. He arrived at Tiantai Mountain in Anping, where he respectfully paid homage to Hengxiu and was tonsured. He followed Hengxiu in establishing Lion Mountain. After Hengxiu's death, the Master continued to guard Lion Mountain, vowing to travel on foot. He received full ordination from Elder Minshu. Later, he was approved by Monk Tianhou and continued to preach at Lion Mountain. He had plans for his old age, and his disciples built a pagoda for him at the foot of the mountain in advance. Ascending the hall, he said: 'There is a thing, clearly bright yet pitch black, constantly in use. But in use, it cannot be grasped. Since it cannot be grasped, then tell me, what is 'it' that eats, wears clothes, shits and pisses, welcomes guests, and performs actions? Today, I do not spare my eyebrows, opening up this eight-character phrase, revealing its face to all of you. Do you all understand? If you understand, then it is indeed naturally bright; if you do not understand, it remains pitch black.' He shouted and descended from the seat. Ascending the hall, he said: 'Early summer is gradually getting hot, and mid-winter is extremely cold. When it is hot, the whole world is hot; when it is cold, the whole world is cold. If viewed with worldly perspectives, falling into hell is as fast as an arrow; if discussed from the perspective of the Buddha Dharma, you won't even dream of it until the year of the donkey (a long time from now). So, what should we do after all?' He struck the staff and said: 'No one understands filling the gullies, the autumn water is deep in the night pond after the rain.' Ascending the hall, he said: 'The Great Way is clear and bright, solitary and distinct. When it moves, it pervades the entire universe; when it is still, it is like a silver mountain and an iron wall. Therefore, it is said that when released, it fills the six directions; when retracted, it hides in secrecy. Within it, width and narrowness, size, length and shortness, squareness and roundness, are truly without the slightest fault, and everything naturally fits its place. So, what is the phrase 'naturally fits its place'? Red clouds pierce the blue sky, the white sun circles Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology).' Ascending the hall, he said: 'Heaven obtains 'one' and becomes clear, earth obtains 'one' and becomes peaceful, the king obtains 'one', and the world is at peace, the ministers obtain 'one', and they can assist the country and protect the people, the common people obtain 'one', and they can start a family and make a living, the Sangha obtains 'one', and the masses from all over the world will gather. Suddenly picking up the staff, he said: 'Look, the staff obtains 'one', directly serving people. So, what is direct?'
處。卓一卓云。一箭中紅心。
示眾。火就上水流下。祖師西來無別話。不將此語當宗乘。萬劫千生病難拔。若將此語當宗乘。衲僧門下。只好勘過了打。且道。衲僧門下。又有甚長處。良久云。無影樹栽人不見。根固時開智慧花。
萬德語林弘先禪師
西蜀朱氏子。母駱氏。因世亂入黔。寓安順水橋圓照庵。禮體如披剃。遇一行腳老宿。見師氣相不凡。便以父母未生前話示之。師謹領密行。參究多載。一日赴齋路行。忽值驢鳴。豁然大悟。后遇敏樹老人過獅山。師往親覲受具足。參天吼和尚印證。后住萬德。于康熙癸亥十二月十三日卯時。集眾囑後事畢。遂坐化。世壽五十二。僧臘不記。
上堂。抬頭見天。覷破娘生面孔。低頭見地。踏翻向上關頭。直饒到者里。猶欠轉身一路在。且如何是轉身一路。良久曰。不許夜行。投明須到。喝一喝下座。
天隱崇禪師法嗣
定番九龍古源鑒禪師
城都余氏子。值亂寓滇之曲靖圓通寺。禮滄海披剃。隱雞山數載。初參靈隱。次參靈藥。皆不契。又參渠山。偕渠至楚。復參靈隱。亦不契。遂游江南。于金陵參大咸。充知藏。復充維那。后參天隱和尚印證。住楚之龍泉龍標回龍。闢建岑山。回黔辟九龍。重興天龍。仍歸九龍示寂。世
【現代漢語翻譯】 處。卓一卓云。一箭中紅心。
示眾。火就上水流下。祖師西來無別話。不將此語當宗乘。萬劫千生病難拔。若將此語當宗乘。衲僧門下。只好勘過了打。且道。衲僧門下。又有甚長處。良久云。無影樹栽人不見。根固時開智慧花。
萬德語林弘先禪師
現代漢語譯本 西蜀朱氏之子，母親是駱氏。因為世道混亂進入貴州，居住在安順水橋圓照庵。向體如法師剃度。遇到一位雲遊的老修行，見禪師氣度不凡，便用父母未出生前的話開示他。禪師恭敬領受並秘密修行。參究多年。一日趕赴齋飯的路上行走，忽然聽到驢叫，豁然大悟。後來遇到敏樹老人經過獅山，禪師前去親近並接受具足戒。參天吼和尚印證。后居住在萬德寺。于康熙癸亥年（1683年）十二月十三日卯時，召集眾人囑咐後事完畢，於是坐化。世壽五十二歲，僧臘不詳。
上堂。抬頭見天，看破娘生來的面孔。低頭見地，踏翻向上的關頭。即使到了這裡，還欠缺轉身的一步。那麼，如何是轉身的一步？良久說，『不許夜行，天亮必須到達。』喝一聲，下座。
天隱崇禪師法嗣
定番九龍古源鑒禪師
城都余氏之子，因戰亂居住在雲南曲靖圓通寺。向滄海法師剃度。在雞足山隱居數年。起初參訪靈隱禪師，後來參訪靈藥禪師，都不契合。又參訪渠山禪師，跟隨渠山禪師到楚地，再次參訪靈隱禪師，仍然不契合。於是遊歷江南，在金陵參訪大咸禪師，擔任知藏，又擔任維那。后參訪天隱和尚印證。住在楚地的龍泉、龍標、回龍等地。開闢建造岑山。返回貴州開闢九龍山，重興天龍寺，最終在九龍寺圓寂。世
【English Translation】 Verse. Zhuoyi Zhuoyun. An arrow hits the bullseye.
Showing the assembly. Fire goes up and water flows down. The Patriarch's coming from the West has no other words. If you don't take these words as the sect's vehicle, myriad kalpas and thousands of lives of illness are hard to eradicate. If you take these words as the sect's vehicle, under the sleeves of the monastic, it's only good to examine and then strike. Moreover, what are the strengths under the sleeves of the monastic? After a long while, he said, 'The shadowless tree is planted, but people don't see it. When the roots are firm, the flowers of wisdom bloom.'
Zen Master Hongxian of Yulin, Wandesi (Wan De Temple)
English version The son of the Zhu family of Western Sichuan, his mother was a Luo. Due to the chaos of the world, he entered Guizhou and resided in Yuanzhao Hermitage by the Shuishui Bridge in Anshun. He was tonsured by Dharma Master Tiru. He met an old traveling monk who saw that the Zen master's aura was extraordinary, so he instructed him with words from before his parents were born. The Zen master respectfully received and secretly practiced. After many years of investigation, one day while walking on the road to a vegetarian meal, he suddenly heard a donkey bray and had a great enlightenment. Later, he met the Elder Minshu passing by Lion Mountain, and the Zen master went to approach him and received the full precepts. He was certified by Zen Master Tianhou. Later, he lived in Wandesi (Wan De Temple). On the thirteenth day of the twelfth month of the Guihai year of Kangxi (1683), at Mao time, he gathered the assembly and finished entrusting his affairs, then he sat in meditation and passed away. His worldly age was fifty-two, and his monastic age is not recorded.
Ascending the hall. Raising your head to see the sky, you see through the face you were born with. Lowering your head to see the ground, you overturn the upward barrier. Even if you arrive here, you still lack the road to turn around. So, what is the road to turn around? After a long while, he said, 'No night travel is allowed; you must arrive by dawn.' He shouted and descended from the seat.
Dharma Successor of Zen Master Chong of Tianyin (Tian Yin Temple)
Zen Master Guyuan Jian of Jiulong (Nine Dragon) Temple, Dingfan
The son of the Yu family of Chengdu, due to the war, he resided in Yuantong Temple in Qujing, Yunnan. He was tonsured by Dharma Master Canghai. He lived in seclusion on Jizu Mountain for several years. At first, he visited Zen Master Lingyin, and later he visited Zen Master Lingyao, but neither was in accord. He also visited Zen Master Qushan and followed Zen Master Qushan to Chu, and again visited Zen Master Lingyin, but still not in accord. So he traveled to Jiangnan, and in Jinling he visited Zen Master Daxian, serving as the keeper of the scriptures and then as the director of ceremonies. Later, he was certified by Abbot Tianyin. He lived in Longquan, Longbiao, and Huilong in Chu. He developed and built Cen Mountain. Returning to Guizhou, he developed Jiulong (Nine Dragon) Mountain and rebuilt Tianlong (Heavenly Dragon) Temple, eventually passing away in Jiulong (Nine Dragon) Temple. His worldly
壽六十七。僧臘五十。
上堂。揮拂子云。若論此事。非口所宣。非心所測。不可以智知。不可以識識。一任開虛空口。掉江海舌。到者里。也不能措得一辭。何況輕舉妄動。早是笑殺傍觀。
上堂。五千四十八經卷。是閑故紙。三千七百則公案。乃爛葛藤。直饒臨濟德山。棒喝交馳。到者里。也只看即有分。何故。良久云。三邊不用安戈甲。萬里歌謠賀太平。
上堂。古人道。有一人。長不吃飯。一生不道饑。有一人。終日吃飯。一生不道飽。諸仁者且道。即今此人。在甚麼處。若道現前便是。未免指鹿為馬。若道不是。又是斬頭覓活。正恁么時。還的當得么分明月在梅梢上。看到梅梢早已遲。喝一喝下座。
上堂。眉頭額底。眼橫鼻直。上智下愚。阿誰無分。到者里。因甚麼十個五雙。不能領會得。且道。他過在甚麼處。擊拂子云。只為分明極。翻令所得遲。
上堂。山僧有個千聖不奈何底句子。要與諸人吐露。惟恐諸人不識好惡。當面錯過。空起勞攘。不自寧靜。所以不敢相報。但未審諸人還有直下委悉得底么。若委悉得。便見山僧無事多事。其或未能。莫道不疑好。
上堂。明珠在掌。隨物色以分輝。寶月當空。臨水際而影現。卓拄杖一下云。會么。釋迦老子降生也。
【現代漢語翻譯】 現代漢語譯本： 享年六十七歲，僧臘五十年。
上堂說法。揮動拂塵說：『若要論及此事，非言語所能宣說，非心意所能測度。不可以用智慧去了解，不可以用意識去認識。任憑你張開虛空的嘴巴，舞動江海般的舌頭，到了這裡，也不能說出一句話。更何況輕率地舉動，胡亂地行動，早就被旁觀者笑話了。』
上堂說法。《五千四十八經卷》是沒用的廢紙，三千七百則公案是腐爛的葛藤。即使是臨濟（Linji）和德山（Deshan），棒喝交加，到了這裡，也只能看看而已。為什麼呢？』良久說道：『三邊不用安放戈甲，萬里歌謠慶賀太平。』
上堂說法。古人說：『有一個人，長久不吃飯，一生不說飢餓；有一個人，終日吃飯，一生不說飽足。』各位仁者，你們說，現在這個人，在什麼地方？如果說眼前就是，未免指鹿為馬；如果說不是，又是斬頭覓活。正在這個時候，還能的當嗎？分明月亮在梅花梢上，看到梅花梢已經遲了。』喝一聲，下座。
上堂說法。眉毛額頭，眼睛橫著，鼻子直挺，上等智慧的人，下等愚笨的人，誰沒有這些？到了這裡，為什麼十個有五個雙數的人，不能領會呢？你們說，他們的過錯在哪裡？』敲擊拂塵說：『只因爲太分明了，反而使得領悟遲緩。』
上堂說法。山僧我有個千聖也無可奈何的句子，想要和各位吐露。只是擔心各位不識好壞，當面錯過，白白地勞累，不能自得安寧，所以不敢相告。只是不知道各位有沒有直接就能明白的？如果明白了，就看到山僧我無事生事。如果不能明白，不要說沒有懷疑就好。』
上堂說法。明珠在手掌中，隨著物體的顏色而顯現光輝；寶月在空中，臨近水面而顯現倒影。』用拄杖敲擊一下說：『明白了嗎？釋迦老子（Shijia Laozi）降生了。』
【English Translation】 English version: Lifespan sixty-seven years. Monastic age fifty years.
Ascending the hall. Waving the whisk, he said, 'If we discuss this matter, it cannot be declared by the mouth, nor can it be measured by the mind. It cannot be known by wisdom, nor can it be recognized by consciousness. Even if you open the mouth of emptiness and wag the tongue of rivers and seas, you cannot utter a single word here. How much more so if you act rashly and move recklessly, you will only be laughed at by the bystanders.'
Ascending the hall. 'The five thousand and forty-eight sutra scrolls are useless waste paper, and the three thousand seven hundred koans are rotten kudzu vines. Even if Linji (Linji) and Deshan (Deshan) use blows and shouts interchangeably, they can only watch here. Why?' After a long pause, he said, 'The three borders need not deploy armor and weapons, and ten thousand miles sing songs to celebrate peace.'
Ascending the hall. The ancients said, 'There is a person who never eats, and never says he is hungry in his life; there is a person who eats all day long, and never says he is full in his life.' Virtuous ones, tell me, where is this person now? If you say it is right before you, you are mistaking a deer for a horse; if you say it is not, you are seeking life after beheading. At this very moment, can you truly understand? The bright moon is clearly on the plum blossom tip, but seeing the plum blossom tip is already too late.' He shouted once and descended from the seat.
Ascending the hall. Eyebrows and foreheads, eyes horizontal, noses straight, the wise and the foolish, who does not have these? Why is it that here, five out of ten pairs cannot comprehend? Tell me, where does their fault lie?' Striking the whisk, he said, 'Just because it is extremely clear, it makes understanding slow.'
Ascending the hall. This old monk has a saying that even a thousand sages can do nothing about, and I want to reveal it to you all. But I fear that you will not recognize good from bad, and miss it right in front of your faces, causing unnecessary trouble and preventing yourselves from finding peace. Therefore, I dare not tell you. But I wonder if any of you can directly understand it? If you understand it, you will see that I, this old monk, am making trouble out of nothing. If you cannot understand it, it is good if you do not doubt.'
Ascending the hall. A bright pearl in the palm reflects light according to the color of the object; the precious moon in the sky casts its reflection upon the water's edge.' He struck the staff once and said, 'Do you understand? Shakyamuni Buddha (Shijia Laozi) is born.'
九龍吐水沐金軀。地涌金蓮捧雙足。晃然八萬四千毛孔。孔孔說無生法忍。獨露三百六十骨節。節節放大寶光明。光光照徹無邊世界。微塵剎土。若草若木。若凡若聖。若僧若俗。若男若女。並有情無情。無不盡皆睹其光彩。于其光中。得大利益。得大安樂。得大神通。得大受用。正恁么時。還有恁么者么。有。不妨捉敗釋迦老子。將無盡三際凈戒。不假文詞。一時受具。如無。天雨四花呈瑞彩。地搖六震起雲龍。喝一喝下座。
上堂。祖師心印鐵牛機。舉似現前大眾知。不是見聞生滅法。等閑慎勿別尋思。
上堂。天不言而四時行。地不言而萬物生。聖人不言而萬邦寧。且道。衲僧不言。又作么生。東方日出卯。因緣時恰好。虛空絕遮攔。大地光皎皎。此事甚分明。切忌外邊討。
上堂。時臨冬正寒。大地雪漫漫。鼻祖西來意。分明無兩般。若與么會。十萬八千。不與么會。辜負現前。敢問諸禪德。且畢竟如何體究。得不辜負現前去。還會么。咄。雪消清澗水。梅吐玉枝香。
上堂。天寒地凍。水滴冰生。釋迦老子。夜睹明星。摸著鼻孔。打失眼睛。冤沉毒海。累及兒孫。且道。累及個甚麼。良久云。細雨濕衣看不見。閑花落地聽無聲。
上堂。朔風凜凜透疏籬。寒威徹骨憶初時。
【現代漢語翻譯】 現代漢語譯本： 九龍吐水沐浴佛陀的金身。大地涌出金蓮托起佛陀的雙足。全身八萬四千毛孔，每個毛孔都在宣說無生法忍（證悟真理，對一切法不生不滅的體悟）。獨自顯露出三百六十骨節，每個骨節都放出大寶光明。光明照徹無邊世界，微塵剎土，無論是草是木，是凡人是聖人，是僧是俗，是男是女，所有有情無情的眾生，無不盡皆看到這光彩，在這光明中，得到大利益，得到大安樂，得到大神通，得到大受用。正在這個時候，還有這樣體悟的人嗎？有，不妨捉住釋迦老子（釋迦牟尼佛），將無盡三際（過去、現在、未來）的清凈戒律，不假借任何文辭，一時全部受持。如果沒有，天空中飄落四種花朵呈現祥瑞，大地搖動六種震動，雲和龍也隨之而起。喝一聲，下座。
上堂說法。祖師心印（禪宗心法）如同鐵牛一般難以撼動，舉出來讓現在的大眾知曉。不是見聞生滅之法，輕易不要另外去尋思。
上堂說法。天不說話而四季執行，地不說話而萬物生長，聖人不說話而萬邦安寧。那麼，僧人不說話，又該如何呢？東方太陽升起在卯時，因緣時機正好。虛空沒有遮攔，大地一片光明。這件事非常分明，切記不要向外尋求。
上堂說法。時節到了冬至，正是寒冷的時候，大地白雪茫茫。鼻祖（達摩祖師）西來的真意，分明沒有兩樣。如果這樣領會，就十萬八千里。如果不這樣領會，就辜負了現在。敢問各位禪德，究竟如何體悟，才能不辜負現在呢？會嗎？呵！雪融化了，清澈的澗水流淌，梅花吐露芬芳。
上堂說法。天氣寒冷，大地冰凍，水滴凝結成冰。釋迦老子（釋迦牟尼佛）夜晚看見明星，摸著自己的鼻子，卻丟了眼睛。冤屈地沉入毒海，連累了子孫。那麼，連累了什麼呢？良久說道：細雨濕了衣服看不見，閑花落地聽不到聲音。
上堂說法。北風凜冽地吹過稀疏的籬笆，寒冷的威力徹骨，讓人回憶起最初的時候。
【English Translation】 English version: Nine dragons spout water to bathe the golden body of the Buddha. Golden lotuses emerge from the earth to support the Buddha's feet. Eighty-four thousand pores of the body shimmer, each pore proclaiming the 'anutpattika-dharma-ksanti' (the patience with the unoriginated nature of all dharmas). Three hundred and sixty bones are uniquely revealed, each bone emitting great precious light. The light illuminates the boundless world, the lands of countless dust motes, whether grass or trees, whether ordinary or saintly, whether monks or laity, whether male or female, all sentient and insentient beings, without exception, behold its splendor. Within this light, they attain great benefit, great peace, great spiritual power, and great enjoyment. At this very moment, are there those who realize this? If so, they might as well capture old Sakyamuni (Sakyamuni Buddha), and receive the inexhaustible pure precepts of the three times (past, present, future), without relying on words, all at once. If not, the sky rains down four kinds of flowers, presenting auspicious signs, the earth shakes with six kinds of tremors, and clouds and dragons arise. A shout, and then descends from the seat.
Ascending the hall to preach. The ancestral teacher's mind-seal (the essence of Zen) is like an iron ox, difficult to move. I raise it for the present assembly to know. It is not the dharma of arising and ceasing through seeing and hearing; do not casually seek elsewhere.
Ascending the hall to preach. Heaven does not speak, yet the four seasons proceed; earth does not speak, yet the myriad things grow; the sage does not speak, yet the myriad states are at peace. Then, what about the monks not speaking? The sun rises in the east at the hour of Mao, the conditions are just right. The void is without obstruction, the earth is bright and clear. This matter is very clear; be sure not to seek outside.
Ascending the hall to preach. The time is approaching the winter solstice, it is cold, and the earth is covered in snow. The meaning of the First Ancestor's (Bodhidharma) coming from the West is clearly not two different things. If you understand it this way, it is ten thousand miles away. If you do not understand it this way, you are failing the present moment. I dare ask you, venerable Zen practitioners, how exactly do you investigate so as not to fail the present moment? Do you understand? Ha! The snow melts, the clear stream flows, and the plum blossoms emit a fragrant scent.
Ascending the hall to preach. The weather is cold and the ground is frozen, water droplets turn into ice. Old Sakyamuni (Sakyamuni Buddha) saw a star at night, touched his nose, but lost his eyes. He was unjustly sunk in the sea of poison, implicating his descendants. Then, what was implicated? After a long silence, he said: Fine rain wets clothes, unseen; idle flowers fall, unheard.
Ascending the hall to preach. The north wind blows fiercely through the sparse fence, the cold penetrates to the bone, reminding one of the beginning.
六年功畢遭塗炭直至而今幾得知。且道。那裡是釋迦老子。遭塗炭處。若也會得。不妨出手共整頹綱。堪報不報之恩。用作無為之化。如或未然。直饒語透威音外。眼底青黃天地懸。喝一喝下座。
小參。若論個事。人人本有。個個不無。爭奈十二時中。業識茫茫。致使當面錯過。若是鼻吼端的底。管取開眼閤眼。時時明見。腳跟點地底。一任東行西行。自然步步踏著。所以道。舍之不離。求之即錯。錯錯。佛祖到頭難摸索。
小參。喝一喝云。天自高兮地自厚。日月無私照林阜。堪笑一等丈夫兒。只管隨人背後走。直饒足跡遍天涯。到頭依舊還依舊。
頌女子出定話。夜冷霜寒明月天。都來簾外打鞦韆。更闌沽酒不知醉。誤賺嬰癡入倒懸。
趙州訪二庵主。船到江干任放行。高低深淺浪花生。縱橫兩岸歌聲疾。風葉滿蓬聽不真。
思南太平大凡宗禪師
蜀之謝氏子。禮我一披剃。久親中華天隱和尚。圓具。並承印可。住後上堂。陰極陽回。百卉萠芽開萬境。干旋坤轉。群芳吐艷遍三千。分明漏泄無餘事。天地同根體一然。山僧恁么告報。大似將濁物投于凈器。撒沙向諸人眼裡。于中還有忍俊不禁底么。出來為眾竭力。看看。如無。山僧還有第二杓惡水。潑汝諸人去也。卓拄杖
【現代漢語翻譯】 現代漢語譯本： 六年苦功結束，卻遭遇塗炭，直到如今又有幾人知曉？
且說，哪裡是釋迦老子（釋迦牟尼佛）遭遇塗炭的地方？如果能夠領會，不妨出手共同整頓這衰敗的綱紀，堪以回報那難以回報的恩情，用作無為的教化。如果不能領會，縱然說透了威音王佛（過去佛名）之外的道理，眼底所見也仍然是青黃不辨，天地倒懸。喝一聲，下座。
小參：若論這件事，人人本有，個個不缺。無奈十二時辰中，業識茫茫，以致當面錯過。若是鼻孔朝天、真正有擔當的人，自然開眼閤眼，時時明見。腳跟踏實的人，無論東行西行，自然步步踏實。所以說，捨棄它也未曾離開，追求它就錯了。錯錯錯，佛祖到頭來也難以摸索。
小參：喝一聲云：天是那樣的高遠啊，地是這樣的厚重，日月無私地照耀著山林。可笑那些人，只知道跟在別人背後走。縱然足跡遍佈天涯海角，到頭來依舊還是老樣子。
頌女子出定話：夜冷霜寒，明月當空，都在簾外盪鞦韆。夜深了，買酒不知醉，錯誤地引誘那些幼稚無知的人進入倒懸的境地。
趙州訪二庵主：船到江邊就任其漂流，高低深淺，浪花翻滾。兩岸歌聲縱橫交錯，風吹樹葉，滿船篷草，聽不真切。
思南太平大凡宗禪師
四川謝氏之子，拜我為師剃度出家。長久親近中華天隱和尚，圓滿受戒，並承蒙印可。住持後上堂說法：陰氣到了極點，陽氣開始回升，各種草木萌芽，開啟萬千景象。天干運轉，地支迴旋，各種花朵吐露芬芳，遍佈三千世界。分明地泄露了所有的事情，天地同根，本體一如。山僧這樣告訴你們，很像是將污濁之物投入乾淨的器皿，撒沙子到你們的眼裡。其中還有忍不住要笑的人嗎？出來為大家盡力。看看。如果沒有，山僧還有第二瓢髒水，潑向你們！卓拄杖。 English version: After six years of diligent effort, one encounters devastation; until now, how many truly understand?
Furthermore, where is the place where Śākyamuni Buddha (the founder of Buddhism) encountered devastation? If you can comprehend this, you might as well step forward to rectify this decaying order, worthy of repaying the kindness that cannot be repaid, and using it to create effortless transformation. If you cannot comprehend, even if you speak beyond the teachings of Weiyin King Buddha (a Buddha of the past), what you see is still a blur of colors, and the world is upside down. A shout, then descends from the seat.
Short Dharma talk: Speaking of this matter, everyone inherently possesses it, and no one lacks it. Unfortunately, throughout the twelve hours of the day, karmic consciousness is vast and obscure, causing one to miss it even when it's right in front of them. If one is truly upright, with nostrils facing the sky, they will naturally see clearly at all times, whether their eyes are open or closed. If one's feet are firmly planted on the ground, whether they go east or west, they will naturally step steadily. Therefore, it is said: 'If you abandon it, it does not leave you; if you seek it, you are mistaken.' Mistake upon mistake, even the Buddhas and Patriarchs find it difficult to grasp in the end.
Short Dharma talk: A shout, saying: The sky is high, and the earth is thick; the sun and moon shine impartially on the forests and hills. It is laughable that some men only know how to follow behind others. Even if their footprints cover the ends of the earth, in the end, they remain the same as before.
A verse on a woman emerging from samadhi: The night is cold, the frost is heavy, and the bright moon hangs in the sky; all are swinging on a swing outside the curtain. Late at night, buying wine, unaware of being drunk, mistakenly luring the naive and ignorant into a state of upside-down.
Zhaozhou visits two hermitage masters: When the boat reaches the riverbank, let it drift; high and low, shallow and deep, waves ripple. Songs crisscross on both banks, the wind rustles through the leaves, filling the boat, making it hard to hear clearly.
Chan Master Dafan Zong of Sinan Taiping
The son of the Xie family of Sichuan, took me as his teacher and was tonsured. He long attended the Venerable Tianyin of China, completed the precepts, and received his seal of approval. After residing, he ascended the hall and gave a Dharma talk: When yin reaches its extreme, yang begins to return; all plants sprout, opening up myriad landscapes. The celestial stems revolve, and the terrestrial branches turn; all flowers bloom, spreading fragrance throughout the three thousand worlds. Clearly revealing everything without reservation, heaven and earth share the same root, the essence is one. This monk tells you this, it is much like throwing dirty things into a clean vessel, scattering sand into your eyes. Among you, is there anyone who cannot help but laugh? Come out and exert yourself for the assembly. Look. If not, this monk has a second ladle of dirty water to splash on you all! Strikes the staff.
【English Translation】 English version: After six years of diligent effort, one encounters devastation; until now, how many truly understand?
Furthermore, where is the place where Śākyamuni Buddha (the founder of Buddhism) encountered devastation? If you can comprehend this, you might as well step forward to rectify this decaying order, worthy of repaying the kindness that cannot be repaid, and using it to create effortless transformation. If you cannot comprehend, even if you speak beyond the teachings of Weiyin King Buddha (a Buddha of the past), what you see is still a blur of colors, and the world is upside down. A shout, then descends from the seat.
Short Dharma talk: Speaking of this matter, everyone inherently possesses it, and no one lacks it. Unfortunately, throughout the twelve hours of the day, karmic consciousness is vast and obscure, causing one to miss it even when it's right in front of them. If one is truly upright, with nostrils facing the sky, they will naturally see clearly at all times, whether their eyes are open or closed. If one's feet are firmly planted on the ground, whether they go east or west, they will naturally step steadily. Therefore, it is said: 'If you abandon it, it does not leave you; if you seek it, you are mistaken.' Mistake upon mistake, even the Buddhas and Patriarchs find it difficult to grasp in the end.
Short Dharma talk: A shout, saying: The sky is high, and the earth is thick; the sun and moon shine impartially on the forests and hills. It is laughable that some men only know how to follow behind others. Even if their footprints cover the ends of the earth, in the end, they remain the same as before.
A verse on a woman emerging from samadhi: The night is cold, the frost is heavy, and the bright moon hangs in the sky; all are swinging on a swing outside the curtain. Late at night, buying wine, unaware of being drunk, mistakenly luring the naive and ignorant into a state of upside-down.
Zhaozhou visits two hermitage masters: When the boat reaches the riverbank, let it drift; high and low, shallow and deep, waves ripple. Songs crisscross on both banks, the wind rustles through the leaves, filling the boat, making it hard to hear clearly.
Chan Master Dafan Zong of Sinan Taiping
The son of the Xie family of Sichuan, took me as his teacher and was tonsured. He long attended the Venerable Tianyin of China, completed the precepts, and received his seal of approval. After residing, he ascended the hall and gave a Dharma talk: When yin reaches its extreme, yang begins to return; all plants sprout, opening up myriad landscapes. The celestial stems revolve, and the terrestrial branches turn; all flowers bloom, spreading fragrance throughout the three thousand worlds. Clearly revealing everything without reservation, heaven and earth share the same root, the essence is one. This monk tells you this, it is much like throwing dirty things into a clean vessel, scattering sand into your eyes. Among you, is there anyone who cannot help but laugh? Come out and exert yourself for the assembly. Look. If not, this monk has a second ladle of dirty water to splash on you all! Strikes the staff.
。喝一喝下座。
石阡中華識竺海倫禪師
蜀之夔州張氏子。寓荊州禮天吼和尚披剃。依敏樹老人具足。久親天隱和尚。並輔隱辟中華。又游江南。歸志愈堅。苦任監寺十餘載。承隱印證。辭回蜀之遵義居靜。后隱圓寂。中華虛廢。眾挽師繼席焉。
眉潭白筠以四教禪師
蜀之葛氏子。父避亂寓夜郎。母彭氏。夢僧乞齋覺而生。年十二。禮朝陽寺月如剃染。廿五依天峰受具。久參天隱和尚印記。師有不出世之志。故辟此山為常居。
天湖印禪師法嗣
都勻別南傳旨禪師
蜀之牟氏子。久參天湖和尚印可。性執傲。嘗有不出世之說。生平不交權貴。僻居勻城鼓樓山半之三元庵。數十餘年。足不越閫。太守扣門。竟不為禮。學者求開示。惟默然而已。勻郡諸山。欽重師道。為建壽塔于城南十里吳家司山畔。康熙庚辰仲冬。告眾曰。吾於後月初六日辰時。欲去世矣。眾以為戲。師見眾不然。預于初四日。發帖辭諸山。諸山雲集。師復曰。衲僧家豈肯舁個死屍過市。吾欲自出。是時合郡僧俗翕然。惟郡守疑而不信。出示禁眾。以逆留之。師聞叱曰。癡漢。正恁么時。莫道太守。直饒當今到來。亦留吾不得在。言畢。自趨入龕。竟坐逝矣。太守聞之。立時親送。舉火時。咸聞異香遍
【現代漢語翻譯】 喝完茶后，禪師示意大家離開座位。
石阡中華識竺海倫禪師
禪師俗家姓張，是四川夔州人。後來居住在荊州，在天吼和尚座下剃度出家。之後依止敏樹老人受具足戒。長期親近天隱和尚，並協助天隱在中華山開闢道場。之後又遊歷江南，迴歸的志向更加堅定。甘願擔任監寺十餘年，得到天隱的印證。辭別后回到四川遵義隱居。後來天隱圓寂，中華山道場荒廢，大眾懇請禪師繼承席位。
眉潭白筠以四教禪師
禪師俗家姓葛，是四川人。父親為避戰亂居住在夜郎。母親姓彭，夢見有僧人前來乞齋，醒來后就生下了禪師。十二歲時，在朝陽寺禮拜月如和尚剃度出家。二十五歲時，依止天峰受具足戒。長期參學于天隱和尚處，得到印可。禪師有不入世的志向，因此開闢這座山作為長久的居所。
天湖印禪師法嗣
都勻別南傳旨禪師
禪師俗家姓牟，是四川人。長期參學于天湖和尚處，得到印可。性格執拗傲慢，曾有不入世的說法。一生不與權貴交往，隱居在都勻城鼓樓山半山腰的三元庵數十年，從不邁出庵門。太守前來拜訪，禪師竟不以禮相待。學人前來求法，禪師只是沉默不語。都勻郡的各山寺廟，都欽佩尊重禪師的道行，於是在城南十里吳家司山旁為禪師建造了壽塔。康熙庚辰年（1700年）仲冬，禪師告訴眾人說：『我將於下月初六辰時去世。』眾人都以為是玩笑。禪師見眾人不相信，於是在初四日，提前發帖向各山寺廟告別。各山寺廟的僧人雲集而來。禪師又說：『衲僧家怎麼肯抬著一具死屍過市？我要自己出去。』當時整個郡的僧人和百姓都感到震驚。只有郡守懷疑而不相信，出示告示禁止眾人，想要阻止禪師。禪師聽后呵斥道：『癡漢！正是在這個時候，莫說太守，即使是當今皇上到來，也留不住我。』說完，自己走進龕中，竟然坐化圓寂了。太守聽聞后，立刻親自前來送行。舉火時，眾人都聞到奇異的香味瀰漫。
【English Translation】 After drinking tea, the Chan master signaled everyone to leave their seats.
Chan Master Shi Qian Zhonghua Shizhu Hailun
The Chan master's secular surname was Zhang, and he was from Kuizhou, Sichuan. Later, he resided in Jingzhou and was tonsured under the tutelage of Monk Tianhou. After that, he relied on Elder Minshu to receive the complete precepts. He was close to Monk Tianyin for a long time and assisted Tianyin in establishing a monastery in Zhonghua Mountain. Later, he traveled to Jiangnan, and his determination to return grew stronger. He willingly served as the monastery supervisor for more than ten years and received Tianyin's seal of approval. After bidding farewell, he returned to Zunyi, Sichuan, to live in seclusion. Later, Tianyin passed away, and the Zhonghua Mountain monastery was abandoned. The public earnestly requested the Chan master to succeed to the abbot's seat.
Chan Master Mei Tan Baiyun Yisijiao
The Chan master's secular surname was Ge, and he was from Sichuan. His father resided in Yelang to avoid the war. His mother's surname was Peng, and she dreamed of a monk coming to beg for alms. After waking up, she gave birth to the Chan master. At the age of twelve, he was tonsured at Chaoyang Temple under the guidance of Monk Yueru. At the age of twenty-five, he relied on Tianfeng to receive the complete precepts. He studied with Monk Tianyin for a long time and received his approval. The Chan master had the ambition not to enter the world, so he opened up this mountain as a permanent residence.
Dharma Heir of Chan Master Tianhu Yin
Chan Master Duyun Bienan Chuanzhi
The Chan master's secular surname was Mou, and he was from Sichuan. He studied with Monk Tianhu for a long time and received his approval. He was stubborn and arrogant and once said that he would not enter the world. He never associated with dignitaries and lived in seclusion in the Sanyuan Hermitage on the mountainside of Gulou Mountain in Duyun City for decades, never stepping out of the hermitage. The prefect came to visit, but the Chan master did not treat him with courtesy. When scholars came to seek the Dharma, the Chan master remained silent. The monasteries in Duyun Prefecture admired and respected the Chan master's Taoism, so they built a longevity pagoda for the Chan master next to Wujiasi Mountain, ten miles south of the city. In the mid-winter of the Gengchen year of Kangxi (1700), the Chan master told the public: 'I will pass away at Chenshi on the sixth day of the next month.' Everyone thought it was a joke. Seeing that the public did not believe him, the Chan master sent out posts to bid farewell to the monasteries on the fourth day. Monks from various monasteries gathered. The Chan master said again: 'How can a monk carry a dead body through the market? I want to go out by myself.' At that time, the monks and people of the entire prefecture were shocked. Only the prefect suspected and did not believe it, and issued a notice to prohibit the public, wanting to stop the Chan master. The Chan master heard this and scolded: 'Fool! At this very moment, not to mention the prefect, even if the current emperor arrives, he cannot keep me.' After speaking, he entered the niche himself and passed away in a sitting position. When the prefect heard about it, he immediately came to see him off in person. When the fire was lit, everyone smelled a strange fragrance permeating the air.
野。火后收骨舍利。入塔藏焉。世壽七十三。僧臘五十六。
安平天臺月峰琰禪師
安籠涂氏子。母王氏。禮本山幽玄剃染。參云腹和尚圓具。云示參萬法歸一話。師侍云。住普陽常壽永寧中和。往來日久。后遇天湖和尚到山。師堅留住。不時請益。一日立於檐下。忽爾渾然無見。從午至夕方蘇。通身汗流。自覺身心輕快。如卸百斤擔子。遂作偈呈湖。湖即印證並囑。住此山廿餘年。示寂。塔于本山之後。世壽五十九。僧臘四十三。
元旦上堂。昨日臘月三十。今朝正月初一。寒巖枯壑回春。積雪凝冰解釋。木人漫撫沒絃琴。石女橫吹無孔笛。且道。臺山長老。又作么生。良久插香云。香焚寶鼎祝皇室。
上堂。世尊傳金襕袈裟與迦葉。移花兼蝶至。吾師付大紅偏衫與性琰。買石得云饒。若是具眼衲僧。何用覿面打開。當陽展示分明。雞足山中。一場鈍置。大庾嶺上。互相熱瞞。還知么。其或未知。且看據款結案去也。卓拄杖下座。
上堂。佛身充滿於法界。普現一切群生前。隨緣赴感靡不周。而恒處此菩提座。且道。如何是菩提座。遂以拂子打圓相云。到者里十個有五雙。若非覿面熱瞞。便是當頭蹉過。即今還有不蹉過底么。且喚來。與老僧洗腳。
中秋小參。諸方佛法塞山
【現代漢語翻譯】 現代漢語譯本： 火化后，收集骨灰舍利，放入塔中安葬。世壽七十三歲，僧臘五十六年。 安平天臺月峰琰禪師 安籠涂氏之子，母親王氏。在天臺山禮拜幽玄剃度出家，參拜云腹和尚圓滿受戒。云腹和尚開示參『萬法歸一』的話頭。禪師侍奉云腹和尚，住在普陽常壽寺、永寧寺、中和寺，往來很久。後來遇到天湖和尚來到山中，禪師堅決挽留他住下，不時請教。一天，禪師站在屋檐下，忽然完全沒有所見，從中午到傍晚才甦醒，全身汗流浹背，自覺身心輕快，如同卸下百斤重擔。於是作偈呈給天湖和尚，天湖和尚立即印證並囑咐他住持此山。二十餘年後示寂，塔在天臺山之後。世壽五十九歲，僧臘四十三年。 元旦上堂：昨天是臘月三十，今天正月初一。寒冷的巖石和乾枯的山谷回到了春天，堆積的雪和凝結的冰融化了。木人隨意彈撥沒有弦的琴，石女橫著吹沒有孔的笛子。那麼，天臺山長老又該如何呢？良久后插香說：焚香在寶鼎中，祝願皇室。 上堂：世尊將金襕袈裟傳給迦葉（Mahākāśyapa），如同移花時蝴蝶也飛來。我的老師將大紅偏衫傳給性琰，如同買石頭得到雲彩的贈送。如果是具有慧眼的衲僧，何必當面打開，當陽展示分明。在雞足山中，這是一場遲鈍的處置；在大庾嶺上，互相欺瞞。還知道嗎？如果還不知道，就看看根據條款結案吧。說完，拄著拄杖下座。 上堂：佛身充滿於法界，普遍顯現在一切眾生面前，隨順因緣赴應感應無不周遍，而恒常安處於此菩提座。那麼，什麼是菩提座呢？於是用拂子打了一個圓相說：到這裡十個人有五雙會錯過。如果不是當面欺瞞，便是當頭錯過。現在還有不錯過的嗎？且叫他來，給老僧洗腳。 中秋小參：各方的佛法塞滿了山。
【English Translation】 English version: After cremation, the bone relics were collected and placed in a pagoda for burial. His age was seventy-three, and his monastic age was fifty-six. Zen Master Yuefeng Yan of Tiantai Mountain in Anping He was the son of Tu of Anlong, his mother was Wang. He was tonsured at this mountain by Youxuan, and received full ordination after studying with Abbot Yunfu. Yun instructed him to contemplate the 'ten thousand dharmas returning to one'. The master served Yun, residing in Puyang Changshou Temple, Yongning Temple, and Zhonghe Temple for a long time. Later, he encountered Abbot Tianhu coming to the mountain, and the master insisted on him staying, frequently seeking instruction. One day, standing under the eaves, he suddenly lost all perception, regaining consciousness from noon to evening, his whole body covered in sweat. He felt his body and mind were light, as if he had unloaded a hundred-pound burden. Thereupon, he composed a verse and presented it to Tianhu, who immediately confirmed his realization and instructed him to reside at this mountain. He passed away after more than twenty years, and his pagoda is behind Tiantai Mountain. His age was fifty-nine, and his monastic age was forty-three. Ascending the Hall on New Year's Day: Yesterday was the thirtieth day of the twelfth month, today is the first day of the first month. Cold rocks and barren valleys return to spring, accumulated snow and frozen ice melt. A wooden man casually strums a stringless zither, a stone woman plays a holeless flute horizontally. So, what about the elder of Tiantai Mountain? After a long pause, he inserted incense and said: Burning incense in the precious cauldron, I pray for the imperial family. Ascending the Hall: The World Honored One (Śākyamuni Buddha) transmitted the golden kasaya (robe) to Kāśyapa (Mahākāśyapa), like flowers being moved and butterflies following. My teacher passed the large red casual robe to Xingyan, like buying stones and getting clouds as a gift. If you are a discerning monk, why open it face to face, and display it clearly in the present moment? In Mount Gṛdhrakūṭa (Vulture Peak), it was a dull disposal; on Dayu Ridge, they deceived each other. Do you know? If you don't know, then look at the case being settled according to the terms. After speaking, he descended from the seat with his staff. Ascending the Hall: The Buddha's body fills the Dharma Realm, universally appearing before all sentient beings, responding to conditions and sensations without exception, and constantly abiding in this Bodhi seat. So, what is the Bodhi seat? Thereupon, he drew a circle with his whisk and said: Here, five out of ten pairs will miss it. If it is not face-to-face deception, then it is missing it head-on. Is there anyone here who doesn't miss it? Then call him to wash the old monk's feet. Small Gathering at Mid-Autumn Festival: The Buddhadharma of all directions fills the mountains.
海。惟有天臺一字無。今日中秋佳節至。升堂默坐嘴盧都。良久以拂子畫○云。幸喜還有者個。不然。則辜負此個時節去也。未審者個從甚處得來。顧左右云。休從天上覓。莫向水中尋。小參。無明識性即佛性。幻化空身即法身。以拂子打圓相云。者個是無明。那個是佛性。又打圓相云。者個是佛性。那個是無明。又打圓相云。者個是幻身。那個是法身。又打圓相云。者個是法身。那個是幻身。諸昆眾。山僧如此分析。爾諸人作么生領會。倘若會得。喚作無明也可。不喚作無明也可。喚作佛性也可。不喚作佛性也可。喚作幻身也可。不喚作幻身也可。喚作法身也可。不喚作法身也可。所以恁么也得。不恁么也得。雖然如是。山僧自吃三十拄杖始得。何故。不見道。來說是非者。便是是非人。
問。如何是諸佛出身處。師云。梅花雪裡開。
問。如何是濟北家風。師云。棒頭血滴滴。
問。不在內。不在外。不在中間。在甚麼處。師打云。且看在甚麼處。
問。如何是古佛心宗。師雲石頭。進云。如何是最上乘法。師云籬笆。進云。學人不會。師云。遮牛遮馬。
天語懷禪師法嗣
習安云鷲頂相慕禪師
本境劉氏子。因父任滇之臨安。師偕往。暇日遊雞山。隨喜勝峰寺。突
【現代漢語翻譯】 現代漢語譯本： 海啊，只有天臺宗沒有『一』字。今天中秋佳節到來，我升座默坐，嘴巴像個木偶一樣。良久，用拂塵畫了個圓圈說：『幸好還有這個，不然就辜負了這個時節了。』不知道這個從哪裡得來？看看左右說：『不要從天上找，不要向水中尋。』小參：無明（avidyā，佛教術語，指對事物真相的迷惑和無知）識性即是佛性（buddhatā，指一切眾生皆具的成佛的可能性），幻化空身即是法身（dharmakāya，佛的真身）。用拂塵打個圓圈說：『這個是無明，那個是佛性。』又打個圓圈說：『這個是佛性，那個是無明。』又打個圓圈說：『這個是幻身，那個是法身。』又打個圓圈說：『這個是法身，那個是幻身。』各位同修，我這樣分析，你們怎麼領會？如果領會得了，叫作無明也可以，不叫作無明也可以；叫作佛性也可以，不叫作佛性也可以；叫作幻身也可以，不叫作幻身也可以；叫作法身也可以，不叫作法身也可以。所以這樣也可以，不這樣也可以。雖然如此，我還是要自己吃三十拄杖才行。為什麼？因為不見道：『說是非者，便是是非人。』
問：『如何是諸佛出身處？』師說：『梅花雪裡開。』
問：『如何是濟北家風？』師說：『棒頭血滴滴。』
問：『不在內，不在外，不在中間，在什麼處？』師打了一下說：『且看在什麼處。』
問：『如何是古佛心宗？』師說：『石頭。』進而言之：『如何是最上乘法？』師說：『籬笆。』再問：『學人不會。』師說：『遮牛遮馬。』
天語懷禪師法嗣
習安云鷲頂相慕禪師
是本境劉氏之子。因為父親在滇之臨安做官，禪師一同前往。空閑時游雞足山，隨喜勝峰寺，忽然頓悟。
【English Translation】 English version: The sea. Only the word 'one' is missing in the Tiantai (Tendai) school. Today is the Mid-Autumn Festival. I ascend the platform and sit in silence, my mouth like a wooden puppet. After a long while, I draw a circle with the whisk and say: 'Fortunately, there is still this, otherwise, this season would be wasted.' I wonder where this comes from? Looking around, I say: 'Do not seek it in the sky, do not look for it in the water.' A short talk: Ignorance (avidyā, Buddhist term for delusion and ignorance of the true nature of things) recognizing its nature is Buddha-nature (buddhatā, the potential for enlightenment inherent in all beings), the illusory empty body is the Dharma-body (dharmakāya, the body of truth or ultimate reality of the Buddha). I strike a circle with the whisk and say: 'This is ignorance, that is Buddha-nature.' Again, I strike a circle and say: 'This is Buddha-nature, that is ignorance.' Again, I strike a circle and say: 'This is the illusory body, that is the Dharma-body.' Again, I strike a circle and say: 'This is the Dharma-body, that is the illusory body.' Fellow practitioners, I analyze it like this, how do you understand it? If you understand it, you can call it ignorance, or you can not call it ignorance; you can call it Buddha-nature, or you can not call it Buddha-nature; you can call it the illusory body, or you can not call it the illusory body; you can call it the Dharma-body, or you can not call it the Dharma-body. Therefore, it can be like this, or it can not be like this. Even so, I still have to take thirty blows of the staff myself. Why? Because it is said: 'He who speaks of right and wrong is a person of right and wrong.'
Question: 'What is the birthplace of all Buddhas?' The master says: 'Plum blossoms bloom in the snow.'
Question: 'What is the family style of Jibei?' The master says: 'Blood dripping from the end of the stick.'
Question: 'Not inside, not outside, not in the middle, where is it?' The master strikes and says: 'Just see where it is.'
Question: 'What is the mind-seal of the ancient Buddhas?' The master says: 'Stone.' Further question: 'What is the supreme vehicle Dharma?' The master says: 'Fence.' Further question: 'The student does not understand.' The master says: 'Obstructing cows and horses.'
Successor of Zen Master Tianyu Huai
Zen Master Xi'an Yun, admiring Vulture Peak
Was a son of the Liu family in this region. Because his father was an official in Lin'an, Yunnan, the master went with him. In his spare time, he visited Jizu Mountain and rejoiced at Shengfeng Temple, suddenly attaining enlightenment.
然發心出家。父令人勸之。不返。遂依本寺和雅和尚披剃。並求具足。后誅茆于獅子林。居靜數載。因念大事未明。矢志行腳。至蜀之遵義白牛砂岡。參天語和尚。發明印證。歸里闢建云鷲開法。廿餘年。足不越閫。時丁巳季秋。一日示微恙。告眾而寂。塔于本山之麓。世壽七十三。僧臘四十八。
上堂。經律論。戒定慧。伸手抓頭。反手抓背。火里蝦蟆吞卻月。反覆看來又不會。直饒會。也是瞎驢趁大隊。喝一喝下座。
示眾。我本有一訣。見為諸人說。擬更問如何。拄杖劈頭楔。
師嘗問僧曰。精進持凈戒。猶如護明珠。上座明珠。在甚麼處。僧擬開口。師便打。往往未有契其機者。
貴筑永興桂魄頂禪師
蜀之潼川母氏子。于本境中和寺剃染。入黔參天語和尚印證。住萬壽。遷東山。后終於永興。
上堂。髑髏常幹世界。鼻孔摩觸家風。用則與八大龍王鬥富。不用則半文不值。到者里。直得攪長河為酥酪。變大地作黃金。且道。得力在甚麼處。良久豎拂子云。金鏃慣調曾百戰。鐵鞭多力恨無仇。喝一喝下座。
上堂。萬壽打開布袋口。昂藏鼻孔金毛走。一朝滿地化麒麟。個個面南看北斗。此四句中。內有一句。能縱能奪。能殺能活。若人檢點得出。不止一生參學事
【現代漢語翻譯】 現代漢語譯本： 然後（他）發心出家，父親派人勸說他，（但他）不回頭。於是依止本寺的和雅和尚剃度，並求受具足戒。之後在獅子林結茅屋居住，安靜地過了幾年。因為考慮到人生大事尚未明瞭，立志行腳參訪。到四川遵義的白牛砂岡，參拜天語和尚，得到開悟印證。回到家鄉開闢建造云鷲寺弘法，二十多年，足跡不越出寺門。在丁巳年（具體年份需要查對，此處僅為示例）秋季，有一天略感不適，告知眾人後圓寂，塔葬在本山的山腳下。世壽七十三歲，僧臘四十八年。
上堂說法：『經、律、論，戒、定、慧』，（禪師）伸手抓頭，反手抓背。（這好比）火里的蝦蟆吞掉了月亮，反覆看來還是不會。即使會了，也是瞎驢跟在大隊後面走。』喝一聲，下座。
示眾：『我本來有一訣，想為你們說，如果再問如何，就用拄杖劈頭打。』
禪師曾經問僧人：『精進持守清凈戒律，猶如保護明珠。上座，你的明珠在什麼地方？』僧人剛要開口，禪師就打。往往沒有能契合禪師機鋒的。
貴筑永興桂魄頂禪師
是四川潼川某氏的兒子，在本境的中和寺剃度出家，到貴州參拜天語和尚得到印證。住持萬壽寺，后遷往東山寺，最終在永興寺圓寂。
上堂說法：『髑髏（頭蓋骨，指代人的本性）常常震動世界，鼻孔摩觸家風（禪宗的宗風）。用的時候，與八大龍王比富；不用的時候，一文不值。到了這裡，簡直可以攪動長河變為酥酪，變化大地作為黃金。那麼，得力之處在哪裡呢？』良久，豎起拂塵說：『金鏃（箭頭）慣於調遣，經歷過百戰，鐵鞭力大，只恨沒有仇敵。』喝一聲，下座。
上堂說法：『萬壽寺打開布袋口，高大威猛的鼻孔，金色的毛髮奔走。一旦滿地都化作麒麟，個個面向南方看著北斗星。』這四句中，有一句，能縱能奪，能殺能活。如果有人能檢點出來，就不止一生參學的事了。
【English Translation】 English version: Then he resolved to leave home. His father sent people to persuade him, but he did not turn back. So he relied on the monk Heya of this temple to have his head shaved and sought full ordination. Afterwards, he built a thatched hut in the Lion Forest and lived in seclusion for several years. Because he thought that the great matter of life was not yet clear, he vowed to travel and visit teachers. He went to Bai Niu Sha Gang in Zunyi, Sichuan, and visited the monk Tianyu, where he was enlightened and certified. Returning to his hometown, he opened and built Yunjiu Temple to propagate the Dharma. For more than twenty years, his feet did not cross the threshold of the temple. In the autumn of the Ding Si year (the specific year needs to be checked, this is just an example), one day he showed slight discomfort, informed the assembly, and passed away peacefully. His stupa was built at the foot of the mountain. His age was seventy-three, and his monastic age was forty-eight.
Ascending the hall for Dharma talk: 'Sutras, Vinaya, Shastras, Precepts, Samadhi, Wisdom,' (the Chan master) reached out and scratched his head, then scratched his back. (It's like) a toad in the fire swallowing the moon, looking at it repeatedly but still not understanding. Even if you understand, it's just a blind donkey following the herd.' He shouted and descended from the seat.
Instructing the assembly: 'I originally had a secret, and I wanted to tell you all. If you ask further how, I will strike you on the head with my staff.'
The Chan master once asked a monk: 'Diligently upholding pure precepts is like protecting a bright pearl. Where is your bright pearl, venerable monk?' As soon as the monk was about to open his mouth, the Chan master struck him. Often, there was no one who could accord with his sharp wit.
Chan Master Gui Po Ding of Yongxing, Guizhou
He was the son of a certain family in Tongchuan, Sichuan. He had his head shaved and ordained at Zhonghe Temple in his hometown. He went to Guizhou to visit the monk Tianyu and received his certification. He resided at Wanshou Temple, then moved to Dongshan Temple, and finally passed away at Yongxing Temple.
Ascending the hall for Dharma talk: 'The skull (representing human nature) constantly shakes the world, the nostrils touch the family style (the style of the Chan school). When used, it competes with the eight great dragon kings in wealth; when not used, it is not worth half a penny. Arriving here, one can simply stir the long river into ghee and transform the earth into gold. So, where does the strength lie?' After a long silence, he raised his whisk and said: 'The golden arrow is accustomed to dispatching and has experienced hundreds of battles, the iron whip is powerful, but it hates having no enemies.' He shouted and descended from the seat.
Ascending the hall for Dharma talk: 'Wanshou Temple opens the mouth of the bag, the tall and mighty nostrils, the golden hair runs. Once the ground is full of Qilin (mythical Chinese creatures), each one faces south and looks at the Big Dipper.' In these four lines, there is one line that can release and seize, can kill and revive. If someone can examine it and find it, it is more than a lifetime of studying.
畢。更與千聖同出手眼去也。還得么。卓拄杖云。移舟諳水脈。舉棹別波瀾。
示眾。春風解凍。百草萌芽。有一句子。覷著眼瞎。於此薦得。許你具參學眼。
普陽長壽桂鉉慧禪師
蜀東長邑陳氏子。因世變入黔。至普陽龍泉寺。禮大光披剃。依云腹和尚圓具。后參天語和尚印可。
上堂。凝然湛寂。十方獨露。一塵不動。萬象全彰。本無言象之表。亦無凈染之名。絕情絕見。明如杲日當空。超聲超色。寬若太虛無際。所以道。一處通處處通。一處明處處明。頭頭不昧。法法皆真。然雖如是。卓拄杖一下云。不因漁父引。怎得見波濤。
上堂。驀拈拄杖云。這木上座。赤條條。沒人情。硬赳赳。無回互。不著佛。不著法。不著僧。汝等諸人。總曏者里。覓甚麼碗。良久云。正所謂巧匠爐邊多純鐵。良醫門首足病人。一時打散。
上堂。斬釘截鐵。未是作家手段。推山倒岳。亦非向上鉗錘。何故聻。石虎吼時山谷響。木人唱處鐵牛驚。祇如當下恁么得去。又作么生。良久云。覓火和煙得。擔泉帶月歸。
示眾。參若不透。理即不圓。悟若不深。智亦不闊。參得透。理必圓。悟得深。智必闊。若是出格人。果不向窠窟里作活計。別具一段手眼。一覷便破。山河大地。盡在一
【現代漢語翻譯】 畢。更與千聖同出手眼去也。還得么。卓拄杖云。移舟諳水脈。舉棹別波瀾。 現代漢語譯本：結束了。更要與所有聖人一同展現手段和眼力。明白了嗎？禪師拄著枴杖說：『移動船隻，要熟悉水流的脈絡；舉起船槳，要辨別波浪的紋理。』 示眾。春風解凍。百草萌芽。有一句子。覷著眼瞎。於此薦得。許你具參學眼。 現代漢語譯本：向大眾開示。春風吹來，冰雪消融，各種草木開始發芽生長。其中有一句話，如果執著於它，就會被矇蔽雙眼。如果能在此處領悟，就允許你具備參禪學習的眼力。 普陽長壽桂鉉慧禪師 現代漢語譯本：普陽長壽桂鉉慧禪師 蜀東長邑陳氏子。因世變入黔。至普陽龍泉寺。禮大光披剃。依云腹和尚圓具。后參天語和尚印可。 現代漢語譯本：禪師是四川東部長邑陳家的兒子。因為時局變動進入貴州，來到普陽龍泉寺，拜大光為師剃度出家，依云腹和尚受具足戒。之後參拜天語和尚，得到他的認可。 上堂。凝然湛寂。十方獨露。一塵不動。萬象全彰。本無言象之表。亦無凈染之名。絕情絕見。明如杲日當空。超聲超色。寬若太虛無際。所以道。一處通處處通。一處明處處明。頭頭不昧。法法皆真。然雖如是。卓拄杖一下云。不因漁父引。怎得見波濤。 現代漢語譯本：禪師上堂說法。凝定、寂靜的狀態，在十方世界獨自顯露。一塵不染，萬象完全彰顯。本來就沒有言語和形象的表達，也沒有清凈和染污的名稱。斷絕情感和見解，光明如同太陽照耀天空。超越聲音和色彩，寬廣如同虛空沒有邊際。所以說，一處通達，處處通達；一處明白，處處明白。任何事物都不會被矇蔽，任何事物都是真實的。雖然是這樣，禪師用枴杖敲了一下，說：『如果沒有漁夫的引導，怎麼能看到波濤洶涌的景象呢？』 上堂。驀拈拄杖云。這木上座。赤條條。沒人情。硬赳赳。無回互。不著佛。不著法。不著僧。汝等諸人。總曏者里。覓甚麼碗。良久云。正所謂巧匠爐邊多純鐵。良醫門首足病人。一時打散。 現代漢語譯本：禪師上堂說法。突然拿起枴杖說：『這木頭做的上座，光禿禿的，沒有人情味，硬邦邦的，沒有迴旋的餘地，不執著于佛，不執著於法，不執著于僧。你們這些人，總是在這裡尋找什麼？』過了很久，禪師說：『正如所說的，巧匠的爐邊有很多純鐵，良醫的門前有很多病人。』一時之間把所有人都打散了。 上堂。斬釘截鐵。未是作家手段。推山倒岳。亦非向上鉗錘。何故聻。石虎吼時山谷響。木人唱處鐵牛驚。祇如當下恁么得去。又作么生。良久云。覓火和煙得。擔泉帶月歸。 現代漢語譯本：禪師上堂說法。斬釘截鐵，還不是真正的手段。推山倒岳，也不是向上的方法。為什麼呢？石頭的老虎吼叫時，山谷都會震響；木頭人唱歌時，鐵牛都會驚嚇。如果像現在這樣得到，又該怎麼辦呢？過了很久，禪師說：『尋找火，要從煙中尋找；挑著泉水，帶著月光回家。』 示眾。參若不透。理即不圓。悟若不深。智亦不闊。參得透。理必圓。悟得深。智必闊。若是出格人。果不向窠窟里作活計。別具一段手眼。一覷便破。山河大地。盡在一 現代漢語譯本：向大眾開示。如果參禪不能透徹，道理就不會圓滿。如果領悟不深刻，智慧也不會開闊。參禪透徹，道理必定圓滿；領悟深刻，智慧必定開闊。如果是超出常規的人，一定不會在舊的框架里生活，而是具備獨特的手段和眼力，一眼就能看破。山河大地，都在一
【English Translation】 Finished. Moreover, (we) should use the same skills and vision as all the sages. Do you understand? (The Zen master) struck his staff and said, 'To move a boat, one must understand the water's pulse; to raise an oar, one must distinguish the patterns of the waves.' English version: Showing the assembly: 'The spring breeze thaws the ice, and all kinds of grasses sprout. There is a saying: if you cling to it, you will be blinded. If you can realize it here, you will be allowed to have the eye of a Zen student.' Pu Yang Chang Shou Gui Xuan Hui Zen Master English version: Zen Master Gui Xuan Hui of Pu Yang Chang Shou He was a son of the Chen family from Changyi in eastern Sichuan. Due to the changes in the world, he entered Qian (Guizhou). He arrived at Longquan Temple in Puyang, where he was tonsured by Da Guang and received the full precepts from Abbot Yunfu. Later, he visited Zen Master Tianyu and was approved. English version: Ascending the hall: 'Serene and still, the ten directions are uniquely revealed. Not a speck of dust moves, and all phenomena are fully manifested. Originally, there is no expression of words or images, nor is there a name for purity or defilement. Cutting off emotions and views, it is as bright as the sun in the sky. Transcending sound and color, it is as vast as the boundless void. Therefore, it is said: when one place is penetrated, all places are penetrated; when one place is understood, all places are understood. Everything is not obscured, and everything is true.' Even so, (the Zen master) struck his staff once and said, 'If not for the fisherman's guidance, how could one see the billowing waves?' Ascending the hall: Suddenly picking up his staff, he said, 'This wooden seat is stark naked, without sentiment, stiff and unyielding, without room for maneuver, not attached to the Buddha, not attached to the Dharma, not attached to the Sangha. What are you all looking for here?' After a long pause, he said, 'As the saying goes, a skilled craftsman's furnace is full of pure iron, and a good doctor's door is full of patients.' He scattered them all at once. English version: Ascending the hall: 'Cutting nails and severing iron is not the means of a master. Pushing mountains and overturning peaks is also not the upward clamp. Why? When the stone tiger roars, the valleys resound; when the wooden man sings, the iron ox is startled. If you attain it like this right now, what will you do?' After a long pause, he said, 'Seek fire in smoke, carry spring water and return with the moon.' Showing the assembly: 'If you do not penetrate Chan (Zen), the principle will not be complete. If enlightenment is not deep, wisdom will not be broad. If you penetrate Chan, the principle will be complete; if enlightenment is deep, wisdom will be broad. If you are an extraordinary person, you will certainly not make a living in the old framework, but will have unique skills and vision, and you will see through it at a glance. Mountains, rivers, and the great earth are all in one.'
粒粟中。三世諸佛。總歸一毫頭上。華藏剎海。不離腳跟之下。百億須彌。見在眉睫之間。一任脫灑。隨方應物。雖然如是。猶是化門邊事。如何是頓超直截一句。顧視大眾云。推倒須彌存日月。放開布袋納虛空。
聖符越禪師法嗣
思南天慶福圓滿禪師
南直鳳陽楊氏子。自幻出塵。年十九行腳。至楚之靖州青雲山。依愿如律師受具。后入黔江口之香山。久親聖符和尚印可。住九臺天慶禪院。
上堂。年年此夕慶元宵。萬戶千門佳氣饒。一盞無油燈自焰。光明破暗不須挑。大眾。曠大劫來。者盞無油燈。爾等有眼。切莫錯過。卓拄杖下座。
示眾。出家子切為何事。方能辭親割愛。剃髮染衣。身入空門。莫不是為生死一大事因緣心切。故求受戒參禪。乞善知識抉擇之。生死既明。亦更不可有違初志。錯過目前。目前若得端的。自然不被一切污染。何為污染。即今所說。種種言辭。豈不是污染。說心說性。亦是污染。說玄說妙。亦是污染。坐禪息定。亦是污染。著意思惟。亦是污染。只今恁么形書紙筆。亦是特地污染。除此之外。且如何是潔白無染處。良久云。金剛寶劍當頭截。莫管人間是與非。
石阡鳳凰衡岳行規禪師
楚南武攸蔣氏子。在黔之侗仁江口香山寺。禮聖
【現代漢語翻譯】 現代漢語譯本 一粒米中，包含著三世諸佛（過去、現在、未來的一切佛）的全部。所有的華藏剎海（形容佛菩薩所居住的清凈世界），都離不開你的腳下。百億須彌山（佛教中的山名，世界的中心）就在你的眉睫之間。一切都任你灑脫自在，隨處應機。雖然如此，這些都還是教化的方便之門。那麼，什麼是頓悟直入的真諦呢？（禪師）環顧大眾說：『推倒須彌山，日月依然存在；放開布袋，就能容納整個虛空。』
聖符越禪師的法嗣
思南天慶福圓滿禪師
（禪師是）南直隸鳳陽人楊氏之子。從小就超脫世俗。十九歲開始遊方參學，到楚地的靖州青雲山，依止愿如律師受具足戒。之後進入黔江口的香山，長期親近聖符和尚，得到他的印可。後來住在九臺天慶禪院。
上堂開示：『年年今晚都慶祝元宵節，家家戶戶都充滿喜慶的氣氛。一盞沒有油的燈自己發光，光明照破黑暗，不需要你去挑撥。』大眾，從曠遠的大劫以來，這盞無油燈，你們有眼睛，千萬不要錯過。（禪師）拄著拄杖走下座位。
開示大眾：出家之人究竟是爲了什麼？才能捨棄親人，割斷愛戀，剃掉頭髮，穿上僧衣，身入空門。莫不是因為對生死大事因緣的迫切，所以才求受戒律，參研禪法，祈求善知識為你決斷抉擇。如果生死大事已經明白，就更不能違背當初的志向，錯過眼前。如果眼前能夠真正領悟，自然就不會被一切所污染。什麼是污染？就是現在所說的種種言辭，豈不是污染？說心說性，也是污染。說玄說妙，也是污染。坐禪入定，也是污染。著意思維，也是污染。就連現在這樣用筆寫字，也是特地的污染。除此之外，那麼什麼是潔白無染的地方呢？（禪師）沉默良久，說道：『金剛寶劍當頭斬截，莫管人間的是是非非。』
石阡鳳凰衡岳行規禪師
（禪師是）楚南武攸蔣氏之子。在黔地的侗仁江口香山寺，禮拜聖符
【English Translation】 English version Within a grain of rice, are contained all the Buddhas of the three times (past, present, and future). All the Avatamsaka realms (describing the pure lands where Buddhas and Bodhisattvas reside) are inseparable from beneath your feet. A hundred billion Mount Sumerus (the name of the mountain in Buddhism, the center of the world) are visible between your eyebrows. Everything is left to you to be free and at ease, responding to things as they come. Although this is so, these are still expedient means of teaching. So, what is the truth of sudden enlightenment and direct entry? (The Chan master) looked around at the assembly and said: 'Knock down Mount Sumeru, and the sun and moon still exist; open the bag, and it can contain the entire void.'
Successor of Chan Master Shengfu Yue
Chan Master Fuyuan Man of Tianqing Temple in Sinan
(The Chan master was) Yang, a native of Fengyang, Nan Zhili. He transcended the world from a young age. At the age of nineteen, he began to travel and study, and went to Qingyun Mountain in Jingzhou, Chu, where he received the full precepts from Vinaya Master Yuanru. Later, he entered Xiangshan in Qianjiangkou and was close to the venerable Chan Master Shengfu for a long time, receiving his approval. Later, he lived in Tianqing Chan Temple in Jiutai.
Entering the hall for instruction: 'Every year tonight we celebrate the Lantern Festival, and every household is filled with a festive atmosphere. A lamp without oil shines by itself, and the light breaks through the darkness without needing you to provoke it.' Everyone, since the vast kalpas, this oil-less lamp, you have eyes, don't miss it. (The Chan master) walked down from his seat with his staff.
Instructing the assembly: What exactly is the purpose of a monk leaving home? To be able to abandon relatives, sever love, shave hair, and wear monastic robes, entering the empty gate. Is it not because of the urgency of the great matter of birth and death, that one seeks to receive precepts, study Chan, and ask a good teacher to make a decision for you. If the great matter of birth and death is already clear, then one must not violate the original aspiration and miss the present moment. If the present moment can be truly understood, then one will naturally not be polluted by anything. What is pollution? The various words spoken now, are they not pollution? Talking about mind and nature is also pollution. Talking about the mysterious and wonderful is also pollution. Sitting in meditation and entering samadhi is also pollution. Deliberately thinking is also pollution. Even writing with pen and paper is a deliberate pollution. Apart from this, then what is the place of pure and unpolluted? (The Chan master) was silent for a long time, and said: 'The Vajra sword cuts off the head, don't care about the rights and wrongs of the human world.'
Chan Master Xinggui of Fenghuang Hengyue in Shiqian
(The Chan master was) Jiang, a native of Wuyou, Hunan. At Xiangshan Temple in Tongren Jiangkou, Qian, he paid respects to Shengfu
符和尚剃染。圓具。並以印可。住鳳凰。而終塔于鎮遠㵲陽迎仙寺后。世壽四十九。僧臘十八。
赤松領禪師法嗣
眉潭鳳凰大拙凈霞禪師
上堂。轉得山河為自己。天地同根物一體。更于自己轉山河。沙界全身不是他。所以道。法身清凈等虛空。應物現形水月同。莫道他山芳草綠。春來處處百花紅。喝一喝下座。
雲石明源禪師
高安吳氏子。母胡氏。在楚平溪紫氣山。禮省念剃染。矢志行腳。至常德翠微。依雪侖和尚圓具。參赤松和尚印可。
上堂。一槌粉碎。遍界揚輝。一句才彰。十方慶贊。物物龍驤虎驟。頭頭賓主交參。正恁么時。直得七星臺畔。木人起舞。紫氣峰頭。石女謳歌。還委悉么。卓拄杖一下云。鶴有九皋難翥翼。馬無千里漫追風。喝一喝下座。
晚參示眾。目前無法。萬象森羅。意在目前。十方坐斷。不是目前法。瞞得阿誰。非耳目之所到。走殺天下衲僧。即此四轉語內。有一句。能縱能奪。能殺能活。於此薦得分明。也是秦時𨍏轢。
頌高峰竹篦。三尺吹毛覿面酬。半同引玉半垂鉤。當陽若不明斯旨。劍去徒勞苦刻舟。
離四句絕百非。藏頭白海頭黑。明眼衲僧瞞不得。若從個里辨端的。直待當來問彌勒。
鐵梅珍禪師法嗣
【現代漢語翻譯】 現代漢語譯本： 符和尚剃度染衣，受具足戒，並得到印可，住持鳳凰山，最終在鎮遠㵲陽迎仙寺后圓寂，世壽四十九歲，僧臘十八年。 赤松領禪師的法嗣 眉潭鳳凰大拙凈霞禪師 上堂開示：將山河轉變為自己，天地萬物同根一體。更進一步，由自己來轉化山河，整個沙界都是自己的全身，沒有絲毫外物。所以說，法身清凈如同虛空，應物顯現如同水中月影。不要說他山上的芳草更綠，春天到來時，處處都是盛開的紅花。』喝！』然後下座。 雲石明源禪師 高安吳氏之子，母親胡氏。在楚地平溪紫氣山，禮拜省念剃度染衣，立志行腳。到達常德翠微山，依止雪侖和尚受具足戒，參拜赤松和尚得到印可。 上堂開示：一槌粉碎，光明遍照整個法界；一句開示，十方世界都讚歎。萬物都如龍騰虎躍般充滿生機，處處都是賓主相互交參。正在這個時候，七星臺邊，木人也會起身起舞；紫氣峰頭，石女也會開口歌唱。你們明白了嗎？』卓拄杖一下』鶴有九個深澤也難以展翅高飛，馬沒有日行千里的能力也只是白費追逐。』喝！』然後下座。 晚參時對大眾開示：眼前沒有固定的法，萬象森羅排列眼前；意念就在眼前，十方世界都被截斷。如果認為眼前沒有法，又能瞞過誰呢？如果不是耳目所能達到的境界，那可要累死天下的修行僧了。就在這四轉語中，有一句能夠縱能奪，能殺能活。如果能在這裡領悟明白，也只是秦朝（公元前221年-公元前207年）的𨍏轢罷了。 讚頌高峰的竹篦：三尺長的竹篦，面對面地酬答，一半如同引玉，一半如同垂鉤。如果當下不能明白這個旨意，那麼劍離了船去刻舟求劍，也是徒勞。 離開四句，超越百非，藏頭白，海頭黑，明眼的修行僧是瞞不過的。如果能從這裡辨別清楚，那就要等到未來彌勒佛出世來問你了。 鐵梅珍禪師的法嗣
【English Translation】 English version: Monk Fu shaved his head and dyed his robes, received the full precepts, and was approved. He resided in Fenghuang (Phoenix Mountain) and eventually passed away behind the Yingxian Temple in Wuyang, Zhenyuan. His lifespan was forty-nine years, and his monastic age was eighteen. Successor of Chan Master Chi Songling Chan Master Dazhu Jingxia of Meitan Fenghuang Ascending the hall: 'Turning mountains and rivers into oneself, heaven and earth share the same root and are one entity. Furthermore, transforming mountains and rivers from oneself, the entire sand world is one's own body, without any external object. Therefore, it is said, the Dharma body is pure like empty space, manifesting forms in response to things, like the moon's reflection in water. Do not say that the grass on other mountains is greener; when spring arrives, everywhere is full of blooming red flowers.' 'Ha!' Then descends from the seat. Chan Master Mingyuan of Yunshi Son of the Wu family of Gao'an, his mother was Lady Hu. In Ziqi Mountain in Pingxi, Chu, he was tonsured and dyed his robes by paying respect to Sheng Nian, and vowed to travel on foot. Arriving at Cuiwei Mountain in Changde, he received the full precepts under Abbot Xuelun, and was approved by paying respect to Abbot Chisong. Ascending the hall: 'One strike shatters, and light shines throughout the entire Dharma realm; one sentence is proclaimed, and the ten directions celebrate and praise. All things are full of vitality like dragons leaping and tigers bounding, and everywhere is the mutual participation of host and guest. At this very moment, beside the Seven Star Terrace, wooden figures will rise and dance; at the peak of Ziqi Mountain, stone women will sing. Do you understand? 'Strikes the staff once' 'Cranes have nine marshes but find it difficult to spread their wings; horses without the ability to travel a thousand miles in a day are just wasting their efforts in pursuit.' 'Ha!' Then descends from the seat. Evening instruction to the assembly: 'There is no fixed Dharma before the eyes, and the myriad phenomena are arranged in front of you; the intention is right before your eyes, and the ten directions are cut off. If you think there is no Dharma before your eyes, who can you deceive? If it is not a realm that can be reached by the ears and eyes, then the monks of the world will be exhausted. Within these four turning phrases, there is one sentence that can release and seize, can kill and revive. If you can understand it clearly here, it is just the 𨍏轢 of the Qin Dynasty (221 BC-207 BC).' Ode to Gao Feng's bamboo staff: 'The three-foot-long bamboo staff responds face to face, half like guiding jade, half like lowering a hook. If you cannot understand this meaning right now, then trying to carve a boat after the sword has been lost is in vain.' Leaving the four sentences, transcending the hundred negations, hiding the head white, the sea head black, the clear-eyed monks cannot be deceived. If you can discern clearly from here, then you will have to wait for Maitreya Buddha to appear in the future to ask you.' Successor of Chan Master Tiemei Zhen
貴筑中興迥然月禪師
黃州曾氏子。在黔之寶臺山剃染。依語嵩和尚圓具。參鐵梅和尚印證。
上堂。拂面寒風吹。得枝殘葉落。片片飛空。西來祖意八字打開。巍巍蕩蕩。無窮拈來且非文字。四方八面皆通。且道。通后如何。卓拄杖云。渾身徹骨無回互。脫體風流得自由。
習安石佛浮月海禪師
清鎮劉氏子。在城觀音閣。禮智融披剃。依天湖具足。參鐵梅和尚印可。重辟石佛。有投老計。門人預為師建塔于寺西。師嘗詠牧牛歌曰。人牛兩俱忘。無物堪比量。本來原不動。動處卻非常。
上堂。恁么來者鬧浩浩。不恁么來者靜悄悄。鬧浩浩靜悄悄。石佛拄杖子。總未肯相饒。因甚如此。卓拄杖云。萬派聲歸海上消。
清鎮普化古月明濟禪師
蜀之彭氏子。寓黔清鎮叢林寺。禮慧融披剃。參鐵梅和尚印可。
住普化上堂。搖鈴舞鐸。鼓弄後昆。翻觔打鬥。自揚家醜。濟上座到此。總不與么也。自邁古超今。光前裕後。于中還有共相證據者么。莫教刺腦入膠盆。喝一喝下座。
黔南會燈錄卷第五 卍新續藏第 85 冊 No. 1591 黔南會燈錄
黔南會燈錄卷第六
習安天龍 如純 輯
月幢了禪師法嗣
安南定頭
【現代漢語翻譯】 現代漢語譯本 貴筑中興迥然月禪師
黃州曾氏之子。在黔地的寶臺山剃度出家。依止語嵩和尚受具足戒。參訪鐵梅和尚得到印證。
上堂說法。『拂面的寒風吹來，吹得樹枝殘葉飄落，片片飛向天空。西來祖意（Bodhidharma's intention in coming from the West）八字打開，巍巍蕩蕩，無窮無盡。拈來拈去都不是文字，四面八方都通達。』那麼，通達之後如何呢？卓拄杖說：『渾身徹骨沒有絲毫疑惑，脫離形體風流自在。』
習安石佛浮月海禪師
清鎮劉氏之子。在城裡的觀音閣，禮拜智融剃度。依止天湖受具足戒。參訪鐵梅和尚得到認可。重新開闢石佛。有養老的打算。門人預先在寺廟西邊為禪師建造塔。禪師曾經吟唱牧牛歌說：『人牛兩俱忘，無物堪比量。本來原不動，動處卻非常。』
上堂說法。『這樣來的鬧哄哄，不這樣來的靜悄悄。鬧哄哄靜悄悄，石佛和拄杖子，總是不肯互相饒恕。』因為什麼如此呢？卓拄杖說：『萬般聲響歸於海上而消散。』
清鎮普化古月明濟禪師
蜀地彭氏之子。住在黔地清鎮叢林寺。禮拜慧融剃度。參訪鐵梅和尚得到印可。
住持普化寺上堂說法。搖鈴舞鐸，鼓弄後輩。翻跟頭打鬥，自曝家醜。濟上座到這裡，總是不這樣。自我超越古今，光宗耀祖。其中還有共同印證的人嗎？不要讓刺腦陷入膠盆。』喝一聲下座。
《黔南會燈錄》卷第五 卍新續藏第 85 冊 No. 1591 《黔南會燈錄》
《黔南會燈錄》卷第六
習安天龍 如純 輯
月幢了禪師法嗣
安南定頭
【English Translation】 English version Guizhu Zhongxing Jiongran Yue Chan Master
A son of the Zeng family from Huangzhou. He was tonsured at Baotai Mountain in Qian (Guizhou province). He received the full precepts under the guidance of Abbot Yu Song. He visited Chan Master Tiemei and received his seal of approval.
Ascending the hall, he said: 'The chilling wind brushes the face, blowing away the remaining leaves on the branches. Pieces fly into the sky. Bodhidharma's intention in coming from the West is revealed, grand and boundless, infinite. Picking it up, it is not about words; all directions are accessible.' So, what happens after access? He struck his staff and said: 'The whole body is thoroughly without doubt, and one attains freedom by shedding the body.'
Xi'an Stone Buddha Fuyue Hai Chan Master
A son of the Liu family from Qingzhen. At Guanyin Pavilion in the city, he was tonsured by Zhi Rong. He received the full precepts under the guidance of Tianhu. He visited Chan Master Tiemei and received his approval. He re-established the Stone Buddha. He had plans for his old age. His disciples built a pagoda for him west of the temple in advance. The master once chanted a herding song, saying: 'Both man and ox are forgotten, nothing can compare. Originally, it does not move; the movement is extraordinary.'
Ascending the hall, he said: 'Those who come this way are boisterous, those who do not come this way are quiet. Boisterous and quiet, the Stone Buddha and the staff, they are not willing to forgive each other.' Why is this so? He struck his staff and said: 'Ten thousand sounds return to the sea and disappear.'
Qingzhen Puhua Guyue Mingji Chan Master
A son of the Peng family from Shu (Sichuan province). He resided at the Conglin Temple in Qingzhen, Qian. He was tonsured by Hui Rong. He visited Chan Master Tiemei and received his approval.
Residing at Puhua Temple, ascending the hall, he said: 'Shaking the bell and dancing with the vajra, playing with the younger generation. Somersaulting and fighting, exposing one's own family's shame. When Zen Master Ji arrives here, he does not do it this way. Surpassing the past and exceeding the present, glorifying the ancestors and benefiting the descendants. Among you, are there any who can provide mutual evidence? Do not let the thorn in your brain enter the glue pot.' He shouted and descended from the seat.
Qiannan Huideng Lu (Records of the Lamp in Qiannan) Volume 5 卍 New Continued Collection, Volume 85, No. 1591, Qiannan Huideng Lu
Qiannan Huideng Lu (Records of the Lamp in Qiannan) Volume 6
Compiled by Xi'an Tianlong Ruchun
Dharma Successor of Chan Master Yuechuang Liao
Annan Dingtou
龍山劍端祖禪師
蜀之丁氏子。印心於安籠玉泉月幢和尚。幢寂后。師繼席玉泉。后遷龍山。行化數十年。示寂本山。塔于山陽之蔣家山麓。
上堂。空雨濛濛下不休。門前大道滑如油。來朝自有新條在。行人莫與路為仇。阿呵呵。傅大士步行騎水牛。
上堂。握靈蛇珠。輝天鑒地。持金剛劍。截鐵斬釘。德山臨濟。如龍獲水。法眼玄沙。似虎靠山。西河獅子。東院胡盧。包羅萬有。含吐十虛。所以道。過量人有過量智。凈裸裸絕承當。赤條條沒回互。一道清虛。貫通今古。還委悉么。十字街頭石敢當。玲瓏八面沒低昂。卓拄杖下座。
上堂。破草鞋爛東瓜。漫天說價。連城璧照膽鏡。就地還錢。不消至理一言。自然人間天上。若也融通萬有。那怕虎穴魔宮。動靜無依。卷舒自在。放行則甕礫生輝。把住則黃金失色。只如今把住好。放行好。良久云。識人多處是非多。
上堂。舉一不得舉二。放過一著。落在第二。觀世音菩薩。將錢買胡餅。放下手卻是饅頭。驀豎拄杖云。還見么。騎竹馬上高樓。手拿紅羅扇遮面。不令人見轉風流。拽拄杖下座。
上堂。霜天皓月剝珠珍。兩手和盤送與人。大地拈來無寸土。一毫頭上萬家春。以拄杖畫一畫云。還委悉么。委則大家居東魯。未委
【現代漢語翻譯】 現代漢語譯本： 龍山劍端祖禪師
他是蜀地丁氏之子。在安籠玉泉的月幢和尚處印心（以心印心，指禪宗不立文字，直指人心的傳法方式）。月幢和尚圓寂后，劍端祖禪師繼承了他的席位，主持玉泉寺。之後又遷往龍山，在那裡弘法數十年，最終在本山圓寂，塔葬在山陽的蔣家山麓。
上堂說法：『空中的雨霧濛濛地下個不停，門前的大路光滑如油。來日自有新的枝條生長，行人不要與道路為仇。阿呵呵。傅大士步行卻好像騎著水牛。』
上堂說法：『手握靈蛇之珠，光輝照耀天地；手持金剛之劍，斬斷鐵釘。德山（唐代禪師，生卒年不詳）和臨濟（？-867）如同龍得到了水，法眼（885-958）和玄沙（835-908）如同老虎依靠著山。西河的獅子，東院的葫蘆。包羅萬有，含吐十方虛空。所以說，過量的人有過量的智慧，清凈裸露，沒有絲毫承擔，赤條條的，沒有絲毫迴旋。一道清虛之氣，貫通古今。還明白嗎？十字街頭的石敢當，玲瓏八面，沒有高低之分。』說完，拄著禪杖走下座位。
上堂說法：『破草鞋和爛冬瓜，漫天要價；連城之璧如同照膽鏡，就地還錢。不需要至理的一句話，自然就能領悟人間天上。如果能夠融通萬有，又害怕什麼虎穴魔宮。動靜無所依憑，卷舒自在。放開時，瓦礫也生輝；把住時，黃金也失去顏色。只是現在，把住好呢，還是放開好呢？』良久，又說：『認識人多的地方是非也多。』
上堂說法：『舉一不能舉二，放過一著，就落在了第二著。觀世音菩薩，用錢買胡餅，放下手卻變成了饅頭。』說完，突然豎起禪杖說：『還看見了嗎？騎著竹馬登上高樓，手裡拿著紅羅扇遮住臉面，不讓人看見，更加顯得風流。』說完，拖著禪杖走下座位。
上堂說法：『霜天皓月，剝開珍珠，雙手和盤托出送給別人。即使將大地拈起來，也沒有一寸土地可得，一根毫毛的頭上卻有萬家的春色。』用禪杖畫了一下，說：『還明白嗎？明白的話，大家就居住在東魯（指孔子的故鄉，代指儒家文化），不明白的話……』
【English Translation】 English version: Zen Master Longshan Jianduan
He was a son of the Ding family of Shu. He had 'in-mind' (direct mind-to-mind transmission, referring to the Chan tradition of not relying on written words, but directly pointing to the human mind) with Monk Yuechuang of Yuquan Temple in Anlong. After Yuechuang passed away, the Master succeeded him as abbot of Yuquan Temple. Later, he moved to Longshan, where he propagated the Dharma for several decades. He eventually passed away at the original mountain, and his stupa was built at the foot of Jiangjia Mountain in Shanyang.
Ascending the hall: 'The misty rain falls incessantly, the main road in front of the gate is as slippery as oil. Tomorrow, new branches will naturally grow; travelers, do not be enemies with the road. Ah ha ha. Great Scholar Fu walks as if riding a water buffalo.'
Ascending the hall: 'Grasping the spirit-snake pearl, it illuminates heaven and earth; holding the vajra sword, it cuts through iron and severs nails. Deshan and Linji are like dragons obtaining water; Fayan and Xuansha are like tigers relying on mountains. The lion of the Western River, the gourd of the Eastern Courtyard. Encompassing all existence, containing and emitting the ten directions of emptiness. Therefore, it is said, 'The excessive person has excessive wisdom; purely naked, without any undertaking; stark naked, without any turning back. A single clear and empty path, penetrating the past and present.' Do you understand? The stone daredevil at the crossroads, exquisite on all eight sides, without high or low.' He struck the ground with his staff and descended from the seat.
Ascending the hall: 'Broken straw sandals and rotten winter melon, demanding sky-high prices; the jade disc of Liancheng is like a mirror reflecting the gallbladder, returning the money on the spot. No need for a single word of ultimate truth, naturally understanding the human and heavenly realms. If you can merge with all existence, what fear is there of tiger dens and demon palaces? Movement and stillness without reliance, contraction and expansion at will. When released, even rubble shines; when held, even gold loses its color. Now, is it better to hold or to release?' After a long pause, he said, 'Where there are many people, there is much right and wrong.'
Ascending the hall: 'Mention one, but cannot mention two; letting go of one move, falling into the second. Guanshiyin Bodhisattva, using money to buy sesame cakes, but putting it down and it becomes steamed buns.' Suddenly raising his staff, he said, 'Do you see? Riding a bamboo horse to a high building, holding a red silk fan to cover the face, not letting people see, making it even more charming.' He dragged his staff and descended from the seat.
Ascending the hall: 'Frosty sky, bright moon, peeling open pearls, offering them to others with both hands on a tray. Even if the earth is picked up, there is not an inch of land to be obtained, yet on the tip of a single hair, there are ten thousand homes of spring.' He drew a line with his staff and said, 'Do you understand? If you understand, everyone lives in Donglu (referring to the hometown of Confucius, representing Confucian culture); if you don't understand...'
則各自慕西秦。喝一喝下座。
上堂。老鼠咬棺材。蚯蚓嚼生蕨。烏龜前作揖。蝦蟆吞卻月。識得此四語。一生參事學畢。
上堂。春王已過二月一。日月如梭似箭急。匝地桃花爛漫襲。靈云一見便收拾。人生夢幻在呼吸。越聖超凡從此入。百囀流鶯無所及。一聲聲是花中汁。木人聞得也流泣。咄。休流泣。二五原來是一十。
上堂。去年開爐雪飄飄。今年開爐晴杲杲。雪飄飄晴杲杲。長安幾個知天曉。咄。更有不眠人。莫道君行早。因雪上堂。群芳爭秀。萬壑盈珂。好個現成世界。就里多少誵訛。蘿門窈窕。蓽戶婆娑。獐麂兔鹿沒軌跡。魚鱉蝦蟹絕網羅。羚羊掛角千峰外。白牯貍奴念摩訶。龍女獻珠證果。雪山童子呵呵。還會么。瓊樓玉宇憑空架。萬象參差掛薜蘿。
上堂。風動風鳴。雪飄雪下。錦繡山川。了無縫罅。所以道。玄機透徹。融萬象于目前。至理高明。會千差於物表。超生死絕見聞即不無。隨處作主。遇緣即宗。又作么生。不萌枝上綻香肥。無影林中日杲杲。卓拄杖下座。
上堂。初三十一。日日好日。是佛是心。非得非失。脫殼烏龜飛上天。幡竿頭上煎饠饆。北斗八南斗七。拆東籬補西壁。佛法絕思惟。學道豈朝夕。略坐而商量。動靜何損益。卸卻雲門項上枷。解下
【現代漢語翻譯】 現代漢語譯本： 則各自羨慕西秦（指當時的西秦政權）。喝一聲，走下座位。
上堂說法。老鼠啃咬棺材，蚯蚓咀嚼剛生長的蕨菜，烏龜在前面作揖，蛤蟆吞掉了月亮。領會這四句話，一生參禪學道的事就學完了。
上堂說法。春季已經過了二月初一，時間像箭一樣飛逝。遍地桃花盛開，靈佑禪師一見桃花就頓悟了。人生如夢如幻，就在一呼一吸之間。超越聖凡，從此入門。百靈鳥婉轉的歌聲也無法企及，一聲聲都是花中的精華。木頭人聽了也流下眼淚。咄！不要流淚。二五原來就是一十。
上堂說法。去年開爐時雪花飄飄，今年開爐時晴空萬里。雪花飄飄，晴空萬里，長安城裡有幾個人知道天亮了？咄！還有不睡覺的人，不要說你走得早。因為下雪而上堂說法。各種花爭奇鬥豔，山谷里充滿了美玉。真是個現成的世界，這裡面有多少差錯。簡陋的門幽深，柴門破舊。獐子、麂子、兔子、鹿沒有了軌跡，魚、鱉、蝦、蟹逃脫了漁網。羚羊的角掛在千峰之外，白色的貓唸誦摩訶（偉大的）。龍女獻珠，證得果位，雪山童子呵呵大笑。明白了嗎？瓊樓玉宇憑空架起，萬象參差地掛在薜荔和女蘿上。
上堂說法。風動，風鳴，雪飄，雪下。錦繡山川，沒有一絲縫隙。所以說，玄妙的機理透徹，將萬象融匯在眼前；至高的道理高明，將千差萬別的事物彙集在物之外。超越生死，斷絕見聞，並非沒有；隨處作主，遇到因緣就遵循。又該怎麼做呢？不在萌芽的樹枝上綻放香氣，無影的樹林中陽光普照。拄著枴杖走下座位。
上堂說法。初三十一，每天都是好日子。是佛是心，沒有得到也沒有失去。脫殼的烏龜飛上天，在幡桿頭上煎炸饠饆（一種麵餅）。北斗有八星，南斗有七星。拆東邊的籬笆來補西邊的墻壁。佛法斷絕思慮，學道豈是朝夕之事。稍微坐一會兒來商量，動靜有什麼損益。卸下雲門禪師（雲門文偃禪師）頸上的枷鎖，解下
【English Translation】 English version: Then they each envied Xi Qin (referring to the Xi Qin regime at the time). He shouts and steps down from his seat.
Ascending the hall to preach. A rat gnaws at a coffin, an earthworm chews on young ferns, a turtle bows in front, and a toad swallows the moon. Understanding these four phrases means completing a lifetime of Zen study.
Ascending the hall to preach. Spring has passed the first day of the second month, and time flies like an arrow. Peach blossoms bloom everywhere, and Zen Master Lingyou attained enlightenment upon seeing them. Life is like a dream, just between breaths. Transcending the saintly and the mundane, entering from here. The warbling of the oriole cannot reach it, every sound is the essence of the flowers. Even wooden figures shed tears upon hearing it. Bah! Don't cry. Two and five are originally ten.
Ascending the hall to preach. Last year when the furnace was opened, snow was falling; this year when the furnace is opened, the sky is clear. Snow falling, clear sky, how many people in Chang'an know when it dawns? Bah! There are still people who don't sleep, don't say you left early. Because of the snow, ascending the hall to preach. All kinds of flowers compete in beauty, and the valleys are filled with jade. What a ready-made world, how many errors are within it. The simple door is deep and secluded, the thatched door is dilapidated. The musk deer, muntjacs, rabbits, and deer have disappeared, the fish, turtles, shrimp, and crabs have escaped the nets. The antelope's horns hang beyond the thousand peaks, and the white cat recites Mahā (great). The Dragon Girl offers a pearl and attains enlightenment, and the Snow Mountain Hermit laughs heartily. Do you understand? Jade towers and pavilions are built in the air, and all phenomena are hung on the creeping fig and dodder.
Ascending the hall to preach. The wind moves, the wind sounds, the snow drifts, the snow falls. The embroidered mountains and rivers have no seams. Therefore, it is said that the subtle mechanism is thorough, merging all phenomena before the eyes; the supreme principle is brilliant, gathering all differences beyond things. Transcending birth and death, cutting off seeing and hearing, is not absent; being the master everywhere, following the conditions when they arise. What should be done then? Fragrance blooms on branches that have not sprouted, the sun shines brightly in the shadowless forest. He descends from his seat, leaning on his staff.
Ascending the hall to preach. The first of the month, the thirty-first, every day is a good day. Is it Buddha, is it mind, there is no gain and no loss. A turtle that has shed its shell flies into the sky, frying luóbó (a type of pancake) on top of a flagpole. The Big Dipper has eight stars, the Southern Dipper has seven stars. Tear down the eastern fence to mend the western wall. The Buddha-dharma cuts off thought, how can learning the Way be a matter of morning and evening. Sit for a while to discuss, what are the gains and losses of movement and stillness. Remove the yoke from the neck of Zen Master Yunmen (Zen Master Yunmen Wenyan), untie
慧能腰間石。良久云。還會么。馬祖才升堂。百丈便卷席。
上堂。運瓦搬磚事事忙。歸來無法可商量。抬眸月在梅梢上。大地山河總是霜。喝一喝。
上堂。春日融融。春風剝剝。瑞草萌芽。夭桃吐萼。靈云一見便攢眉。叵耐玄沙腦後著。陜府鐵牛頭角攢。嘉州大象皮毛脫。碓嘴才生花。磨盤出八角。大信眾檀那。添囊又添缽。且受用一句作么生道。囫圇一個鐵酸餡。無位真人細細嚼。
上堂。仲冬又過三十日。曲指數來兩個七。凍得諸人毛骨寒。腳跟下事浮逼逼。掇轉雲門𨍏轢鉆。扇子筑碎梵王鼻。東海龍王也流泣。盡然蚌蛤服中汁。拈拄杖召大眾云。還見么。一時吹入我門來。不借東風些子力。喝一喝。
上堂。雨水前。元宵后。柳含煙。梅披秀。桃李謾成蹊。馨香塞宇宙。連卓拄杖云。是大神咒。是無上咒。是無等等咒。
上堂。去年解制十分吉。今年解制十分兇。兩腳草鞋獰似虎。一條拄杖活如龍。草漫漫自西東。風從虎兮云從龍。摶撮扶搖九萬鵬。雖然。不如隨分納些些。免外馳求落下風。
示眾。生死齊一。凡聖同源。揮之不破。團之不圓。清光瑩白。明鏡當軒。一條白練。一念萬年。是賓是主。有實有權。如此領悟。故曰單傳。且道。傳個甚麼。咄。靈利底休
熱瞞。南海波斯騎石虎。森森露出珊瑚鞭。
示眾。逃禪須切記。恐墮有無忌。吃飯與穿衣。咳唾並掉臂。處處契真機。物物明祖意。又須格外觀。莫信人巧譽。一念如萬年。千差當一致。古之學道流。依之超十地。若不如是行。待勞多矯志。我須不識丁。敢言說非義。情忘體自殊。意絕理自備。應用在臨時。斯道為第一。
示眾。在家出家。理無差別。一念回光。萬機頓泄。本既無生。何者受滅。心佛眾生。都盧一橛。萬年一念。獨超方便。佛說有真。我本無見。曰男曰女。乃貴乃賤。一念萬年。頓在目前。先天勿用。何假後天。前後際斷。其道玄玄。玄玄之妙。不涉朕兆。推倒虛空。歸來大笑。
示眾。山前好松。山後好竹。中間是甚麼。汝等諸人下語看。此語下得。恰與汝一個鈯斧子住山。不然擔柴去。
示眾。寸絲不掛。粒米不餐底衲僧。正好痛與三十棒。為甚如此。為他解潔白地上作活。未解一切處流通。雖然。正是貧兒索舊債。
普安蘭溪祖鼻最禪師
得法于月幢和尚。住普安鳳翥山。上堂。無福鬼神妒。有德陰陽助。最上座。無德並無福。腳底無私隨縱步。踏碎曹溪月。踢翻鷲嶺路。非是格外玄機。亦非當前露布。擲拂子云。磯頭石女腰無褲。
上堂。依
【現代漢語翻譯】 現代漢語譯本： 熱瞞（音譯，意義不詳）。南海的波斯商人騎著石雕的虎，珊瑚鞭子森然顯露。
開示大眾：參禪必須牢記，要警惕落入有或無的偏見。吃飯和穿衣，咳嗽和甩臂，處處都契合真機，事事物物都彰顯祖師的意旨。又要超越常規的觀察，不要相信人為的巧妙讚譽。一念如同萬年，千差萬別歸於一致。古代學道的人，依此超越十地（菩薩修行的十個階段）。如果不是這樣修行，徒勞無功且多虛假的志向。我即使不識字，也敢說不合義理的話。情感忘卻，本體自然殊勝；意念斷絕，真理自然具備。應用在臨時，這個道最為第一。
開示大眾：在家修行和出家修行，道理沒有差別。一念之間迴光返照，所有的機巧都頓然消解。本體既然沒有生，又有什麼會滅亡？心、佛、眾生，都是同一個東西。萬年和一念，獨自超越方便法門。佛說有真如，我本來就沒有見解。說男說女，說高貴說低賤，一念和萬年，都頓然在眼前。先天本自具足，何必假借後天？前後際斷，這個道玄妙至極。玄妙的玄妙，不涉及任何朕兆。推倒虛空，歸來大笑。
開示大眾：山前有好松，山後有好竹，中間是什麼？你們這些人試著說一句。這句話說得對，就給你一把鈯斧子（砍柴的斧頭）住山。不然就挑柴去。
開示大眾：一絲不掛，一粒米不吃的衲僧（指僧人），正好狠狠地打三十棒。為什麼這樣？因為他在解脫潔白的地上做活，未解脫一切處流通。雖然如此，這正是窮人索要舊債。
普安蘭溪祖鼻最禪師
得法于月幢和尚。住在普安鳳翥山。上堂：沒有福報，鬼神嫉妒；有德行，陰陽相助。最上座，沒有德行也沒有福報，腳底無私，隨處縱步。踏碎曹溪的月亮，踢翻鷲嶺的路。不是格外的玄機，也不是目前的露布。擲拂子說：磯頭的石女腰無褲。
上堂：依靠……
【English Translation】 English version: Re Man (transliteration, meaning unknown). The Persian merchant from the South Sea rides a stone tiger, his coral whip menacingly displayed.
Instructing the assembly: When practicing Chan, you must remember to be wary of falling into the bias of existence or non-existence. Eating and dressing, coughing and swinging your arms, everywhere accords with the true opportunity, everything manifests the Patriarch's intent. You must also observe beyond the ordinary, and do not believe in artificial praise. One thought is like ten thousand years, all differences return to unity. The ancient practitioners of the Way relied on this to transcend the ten bhumis (ten stages of a Bodhisattva's practice). If you do not practice in this way, your efforts will be in vain and full of false aspirations. Even if I am illiterate, I dare to speak against what is not righteous. When emotions are forgotten, the substance is naturally extraordinary; when thoughts are cut off, the truth is naturally complete. Applying it at the moment, this Way is the foremost.
Instructing the assembly: There is no difference in principle between practicing at home and practicing as a renunciate. In a single thought, turning the light inward, all machinations are instantly dissolved. Since the essence has no birth, what can be subject to extinction? Mind, Buddha, and sentient beings are all the same thing. Ten thousand years and one thought, uniquely transcend expedient means. The Buddha speaks of true suchness, but I originally have no views. Saying male or female, saying noble or lowly, one thought and ten thousand years are instantly present before you. The innate is complete in itself, why borrow from the acquired? When the front and back are cut off, this Way is profoundly mysterious. The mystery of mysteries does not involve any omens. Overthrow emptiness, and return with great laughter.
Instructing the assembly: In front of the mountain are good pines, behind the mountain are good bamboos, what is in between? All of you, try to say something. If you say it correctly, I will give you a hatchet to live on the mountain. Otherwise, go carry firewood.
Instructing the assembly: A monk who does not wear a thread or eat a grain of rice deserves to be beaten thirty times severely. Why is this so? Because he is making a living in the pure land of liberation, without understanding the circulation of all things. Even so, it is just a poor man demanding an old debt.
Chan Master Zubi of Puan Lanxi
Received the Dharma from Monk Yuechuang. Resided at Phoenix Mountain in Puan. Ascending the Dharma hall: Without blessings, ghosts and spirits are jealous; with virtue, yin and yang assist. Most Venerable Sir, without virtue and without blessings, your feet are selfless, and you stride freely. Trample the moon of Caoxi, kick over the road of Vulture Peak. It is not an extraordinary mystery, nor is it a current proclamation. Throwing the whisk, he said: The stone woman of the shore has no pants.
Ascending the Dharma hall: Relying on...
山傍水送寒煙。短桌蘆花露一班。莫謂月明人盡望。大家收拾笑中看。且道。收拾個甚麼。良久云。七九六十三。
上堂。舉雲門上堂。聞鐘聲乃曰。世界與么廣闊。為甚麼鐘聲披七條。徑山杲頌云。鐘聲披起郁多羅。碧眼胡兒沒奈何。一箭雙鵰隨手落。拈來原是柵中鵝。最上座。亦有個見處。郁多羅衣鐘聲披倒跨須彌渡海彌。疊嶂奔峰攔不住。回頭殘照落溪西。
上堂。會則眉橫眼上。不會則須掛腮邊。昨夜星疏月朗。趁流水入花前。細檢點。賣盡風流不值錢。惟有太古石。凝然不動于其間。
上堂。僧問。不用棒不用喝。請師直指西來意。師云。不萌枝上風光老。花放天池劫外春。僧豎一拳云。一拳打破黃鶴樓。師云。你道崔顥題詩。明得甚麼邊事。僧擬議。師驀頭棒云。須是我打你始得。乃云。屋破不關風。窗破恒留月。不墮悄然機。時時頻漏泄。且道。漏泄個甚麼。鼓掌云。夾路桃花風雨後。馬蹄何處避殘紅。
上堂。五里一亭。十里一鋪。熙熙穰穰。摩肩擊轂。到家訊息即不問。作么生是攙前一步。眾無語。師卓拄杖云。芒鞋兩耳忽聞聲。依稀踏斷斜陽路。
上堂。吞盡虛空。失卻半邊嘴。踏翻大地。展卻兩行眉。為甚麼穿破鐵鞋跳不出。漫天網子。反謂妙高峰德云七日尋
【現代漢語翻譯】 現代漢語譯本： 山邊傍水，寒煙淡淡飄送。矮桌旁，幾叢蘆花帶著露珠。不要說月亮明亮，所有人都抬頭仰望。大家只是收拾心情，在笑聲中看待世事。那麼，要收拾什麼呢？良久，答道：『七九六十三』。
上堂說法。引用雲門禪師上堂語錄：聽到鐘聲便說，世界如此廣闊，為什麼鐘聲要披著七條袈裟？徑山杲禪師作頌說：鐘聲披起郁多羅（袈裟），碧眼胡兒（指達摩祖師）也無可奈何。一箭雙鵰，隨手拈來便落。拿來一看，原來是柵欄中的鵝。最上座的僧人，也有自己的見解。郁多羅衣（袈裟）鐘聲披倒，跨越須彌山，渡過大海。重重疊疊的山峰也阻攔不住，回頭一看，殘陽已經落在溪水的西邊。
上堂說法。領會了，則眉毛橫在眼睛上面。不領會，則鬍鬚掛在腮幫子邊上。昨夜星光稀疏，月光明朗，趁著流水進入花叢之前。仔細檢查，賣盡風流也不值錢。只有太古的石頭，凝固不動地存在於其間。
上堂說法。有僧人問：不用棒打，不用呵斥，請禪師直接指示西來意（達摩祖師從西方帶來的禪宗真諦）。禪師說：不萌芽的樹枝上，風光已經老去，花朵在天池中綻放，那是劫難之外的春天。僧人豎起一個拳頭說：一拳打破黃鶴樓。禪師說：你說崔顥題詩，明白了什麼事情？僧人猶豫不決。禪師突然用棒打去，說：必須是我打你才可以。於是說：屋子破了不關風的事，窗戶破了總是留下月光。不墮入悄然無聲的玄機，時時頻繁地泄露天機。那麼，泄露了什麼呢？鼓掌說：道路兩旁的桃花，經過風雨之後，馬蹄在哪裡躲避殘落的花瓣？
上堂說法。五里一個亭子，十里一個驛站。熙熙攘攘，人來人往，摩肩接踵。到家的訊息卻不聞不問，怎樣才能向前跨出一步？眾人無語。禪師拄著枴杖說：芒鞋兩耳忽然聽到聲音，依稀踏斷了夕陽西下的路。
上堂說法。吞盡虛空，失去了半邊嘴。踏翻大地，舒展了兩行眉毛。為什麼穿破鐵鞋也跳不出去？漫天的網子，反而說是妙高峰德云禪師七日尋覓。
【English Translation】 English version: Mountains beside water, sending forth faint cold mist. Beside the short table, a patch of reeds glistens with dew. Don't say that because the moon is bright, everyone is looking up. Everyone is just settling their minds, viewing the world with laughter. So, what is there to settle? After a long pause, the answer comes: 'Seven times nine is sixty-three.'
Ascending the hall to preach. Quoting Zen Master Yunmen's words from his ascending the hall: Upon hearing the sound of the bell, he said, 'The world is so vast, why does the bell sound wear seven robes?' Zen Master Jingshan Gao composed a verse saying: 'The bell sound puts on the Uttara (robe), the blue-eyed barbarian (referring to Bodhidharma) can do nothing about it. Shooting two birds with one arrow, it falls at will. Picking it up, it turns out to be a goose in the pen.' The most senior monk also has his own view. The Uttara (robe) bell sound is worn upside down, crossing Mount Sumeru and crossing the sea. The overlapping peaks cannot stop it, and looking back, the setting sun has already fallen to the west of the stream.
Ascending the hall to preach. If you understand, then the eyebrows are above the eyes. If you don't understand, then the beard hangs on the cheeks. Last night the stars were sparse and the moon was bright, taking advantage of the flowing water to enter the flowers. Examining carefully, selling all the romance is not worth a penny. Only the ancient stone remains, solidified and unmoving in its place.
Ascending the hall to preach. A monk asked: 'Without using a stick, without shouting, please directly point out the meaning of the Western Coming (Bodhidharma's Zen from the West).' The Zen master said: 'On the branches that do not sprout, the scenery is already old, and the flowers bloom in the Heavenly Pool, which is the spring outside the kalpa.' The monk raised a fist and said: 'One punch breaks the Yellow Crane Tower.' The Zen master said: 'You say that Cui Hao wrote poetry, what did you understand?' The monk hesitated. The Zen master suddenly struck with a stick, saying: 'It must be me who hits you.' Then he said: 'The broken house is not about the wind, the broken window always leaves the moonlight. Not falling into the silent mystery, the secrets of heaven are frequently leaked. So, what is leaked? Clapping his hands, he said: 'The peach blossoms on both sides of the road, after the wind and rain, where do the horses' hooves avoid the fallen petals?'
Ascending the hall to preach. Five miles a pavilion, ten miles a post. Bustling and crowded, shoulder to shoulder. But no one asks about the news of home, how can one take a step forward? The crowd is silent. The Zen master struck the staff and said: 'Suddenly hearing a sound in the ears of the straw sandals, vaguely stepping on the setting sun road.'
Ascending the hall to preach. Swallowing the void, losing half of the mouth. Trampling the earth, spreading out two rows of eyebrows. Why can't you jump out even wearing broken iron shoes? The sky is full of nets, but it is said that Zen Master Deyun of Miaogao Peak searched for seven days.
不見。阿呵呵。蘭溪水。鎮日向東流。流出桃花瓣。切忌捷將回。明月堂前空打算。
上堂。摘楊花摘楊花。崎嶇覓路遠。拄杖掛煙霞。莫教風雨濕。點碎破袈裟。此猶是途中訊息。作么生是到家一句。良久云。五更聞畫角。吹斷落梅花。
上堂。去來了無相。明月掩映蘆花上。咄。動靜復何心。蘆花搖拽白雲深。咄。如弦大道無回互。分明鼻直兩眉橫。咄。
上堂。最上座。侵早起來。明明歷歷。特來舉似。一見星月皎潔。銀河在天。二聞更漏催促。報曉聲寒。三者長連床上。欹枕高眠。鼻息齁鼾。及至天明。上首拍椎。鐘鼓鏗鏘。濟濟楚楚。雲水兩行自是現成生緣。不屬造作蒼皇。若當下領荷得去。朱頂王菩薩。簡曰。問者赤頭漢作么。高峰悟云。者個便是超宗越格底事。直是無你會處。須是悟了更能履踐始得。師云。悟則不無。且作么生履踐。良久云。長廊獨演千秋月。竟日橫眠萬派云。
上堂。雨濕芳草綠。春來樹帶花。脫體事無別。鎮日有生涯。憑欄欲會山居意。雲濤松韻較些些。
上堂。秋光澹盪。秋水澄清。菊英映日。瘦石抱云。不是向上機要。豈當參學眼睛。卓拄杖云。亮座主。五更畫角聲。
上堂。倩女離魂。巧手王維畫不成。檢點將來。命根不斷。五祖演
{ "translations": [ "現代漢語譯本：", "不見了。阿呵呵。蘭溪水，整天向東流淌，流出桃花花瓣。千萬不要輕易地將它撈回來。明月堂前空自盤算。", "", "上堂說法。採摘楊花，採摘楊花。在崎嶇的道路上尋找出路，路途遙遠。拄著枴杖，掛著煙霞。不要讓風雨打濕了楊花，點碎了我的破舊袈裟。這些都還是路途中的訊息，怎麼樣才是到達家園的那一句呢？良久之後說，五更時分聽到畫角的聲音，吹斷了凋落的梅花。", "", "上堂說法。去了又來，了無軌跡和表象。明月掩映在蘆花之上。咄！動與靜又有什麼用心呢？蘆花搖曳，白雲深遠。咄！如弦的大道沒有迴轉和偏差，分明是鼻直眉橫。咄！", "", "上堂說法。最上座的各位，一大早起來，明明歷歷，特來告訴你們。一見星月皎潔，銀河懸掛在天。二聞更漏催促，報曉的聲音寒冷。三者，在長長的連床上，斜靠著枕頭高枕而眠，鼻息發出齁鼾的聲音。等到天亮，上首的僧人敲擊椎木，鐘鼓齊鳴，濟濟楚楚，雲水僧兩行，這自是現成的生活因緣，不屬於造作和蒼皇。如果當下能夠領會承擔得去，朱頂王菩薩（菩薩名）。簡曰：提問的人是赤頭漢，他要做什麼？高峰悟（人名）說：這個人便是超宗越格的事情，簡直是沒有你會意的地方。必須是悟了之後更能實踐才行。師父說：悟是不無，那麼要怎麼樣實踐呢？良久之後說：長廊獨自輝映著千秋的明月，整天橫臥在萬派的雲中。", "", "上堂說法。雨水濕潤了芳草，一片翠綠，春天來了，樹木都帶著花朵。脫體的事物沒有差別，整天都有生活。憑靠著欄桿，想要領會山居的意境，雲濤松韻稍微好一些。", "", "上堂說法。秋天的景色清淡開闊，秋天的水澄清明澈。菊花在陽光下映照，瘦石擁抱著雲彩。如果不是向上的機要，怎麼能作為參學的眼睛呢？拄著枴杖說：亮座主，五更時分畫角的聲音。", "", "上堂說法。《倩女離魂》（戲曲名），即使是巧手的王維也畫不出來。檢查將來，命根不斷。五祖演（人名）", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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云。那個是真。那個是假。依前走入伊圈繢。至今轉身不得。為甚如此。相思怨悵梅花影。搖曳窗前不是君。
上堂。海眾云臻。機前如電。到頭霜月滿階墀。依前錯過本來面。咄。雪嶺六年。鼓起朔風如箭。放開一天星斗。打失唇皮兩片。阿呵呵。會也么。冬至日長添一線。
小參。吟風嘯月。漱石枕流。錯過自家面目。寒冰發焰。枯木花開。打失參學眼睛。飢餐渴飲。閑坐困眠。依前無本可據。安禪息定。返本還源。未免業識茫茫。若人檢點得出。一生參學事畢。
小參。四十九年。不曾說著一字。舌頭無骨。末後拈花。口是禍門。將謂天曉不露。誰知腳下泥深。一朝露柱頻撫掌。多少赤手弄猢猻。德山棒如雨點。臨濟喝似雷奔。阿呵呵。笑殺萬象與森羅。舉天衣懷云。芭蕉聞雷開。還有耳么。葵花向日轉。還有眼么。若也會得。西天即是此土。若也不會。七九六十三收。師乃豎拄杖云。今日木上座。拶碎有情窠窟。無情吃驚。劈破無情面孔。有情吃驚。驀然木上座惡發。各與三十拄杖。免得纏繞葛藤。未審木上座。還受檢點也無。擲拄杖云。葛藤葛藤。
小參。野蔬花香。野水味長。惟有野僧家。全然沒伎倆。半間茅屋無心補。夜來星斗煥文章。會則瓊樓玉宇。不會則遍地刀槍。
【現代漢語翻譯】 現代漢語譯本：云。哪個是真，哪個是假？仍然走入那個圈套，至今無法轉身。為什麼會這樣？相思怨恨，梅花的影子搖曳在窗前，卻不是你啊！
上堂說法。眾僧雲集，禪機如電光火石。到頭來，如同霜月照滿臺階，依舊錯過了本來的面目。咄！在雪山苦修六年，鼓起北風如箭般猛烈。放眼望去，滿天星斗，卻失去了兩片嘴唇（指言語道斷）。啊呵呵，明白了嗎？冬至日，白晝漸長，增加了一線。
小參。吟詠風聲，嘯傲明月，漱石飲水，枕石而眠，都錯過了自己的本來面目。寒冰發出火焰，枯木開出花朵，卻喪失了參禪學習的眼睛。飢餓了就吃飯，口渴了就喝水，閑暇時就坐著，睏倦了就睡覺，仍然沒有根本可以依據。安禪入定，返本還源，也難免被業識所迷惑。如果有人能夠檢查出來，一生參禪學習的事情就完畢了。
小參。四十九年說法，不曾說過一個字，舌頭沒有骨頭。最後拈花微笑，口是禍患之門。本以為天亮了就不會暴露，誰知腳下的泥土卻很深。一旦露柱（石柱）頻繁地撫掌，多少人赤手空拳地耍猴。德山（唐代禪師）的棒子像雨點一樣密集，臨濟（唐代禪師）的喝聲像雷鳴一樣迅猛。啊呵呵，笑死了萬象和森羅。天衣懷禪師舉起拂塵，芭蕉聽到雷聲而展開，還有耳朵嗎？葵花向著太陽轉動，還有眼睛嗎？如果能夠領會，西天（指西方極樂世界）就是這裡。如果不能領會，七九六十三收（指六十三歲時去世）。師父於是豎起拄杖說：今日木上座，拶碎有情的巢穴，無情也感到吃驚；劈破無情的面孔，有情也感到吃驚。忽然木上座發怒，各打三十拄杖，免得被葛藤纏繞。不知道木上座，還接受檢查嗎？擲下拄杖說：葛藤，葛藤！
小參。野蔬散發著花香，野水味道甘甜。只有山野僧人家，全然沒有伎倆。半間茅屋，無心修補，夜裡星斗閃耀，煥發出文章。領會了就是瓊樓玉宇，不領會就是遍地刀槍。
【English Translation】 English version: Clouds. Which is real? Which is false? Still walking into that circle, unable to turn around even now. Why is this so? Yearning and resentment, the shadow of plum blossoms swaying before the window, but it is not you!
Ascending the hall for Dharma talk. The assembly of monks gathers, the Zen opportunity is like lightning. In the end, like the frosty moon illuminating the steps, one still misses the original face. 'Doh!' Six years of ascetic practice in the snowy mountains, stirring up the north wind like arrows. Looking out, a sky full of stars, yet losing two pieces of lips (referring to the cessation of speech). Aha ha, do you understand? On the winter solstice, the daylight gradually lengthens, adding a line.
Small assembly. Chanting the wind, whistling at the moon, rinsing stones and drinking from streams, sleeping with stones as pillows, all miss one's original face. Cold ice emits flames, withered trees bloom, yet losing the eyes for studying Zen. Eating when hungry, drinking when thirsty, sitting idly, sleeping when tired, still without a basis to rely on. Tranquil meditation, returning to the origin, still inevitably confused by karmic consciousness. If someone can examine and find it, the matter of studying Zen for a lifetime is completed.
Small assembly. For forty-nine years of teaching, not a single word has been spoken, the tongue has no bones. In the end, holding up a flower and smiling, the mouth is the gate of misfortune. Thinking that it would not be exposed when it dawned, who knew the mud underfoot was so deep. Once the pillar frequently claps its hands, how many people are bare-handed playing with monkeys. Deshan's (Zen master of the Tang Dynasty) staff is as dense as raindrops, Linji's (Zen master of the Tang Dynasty) shout is as swift as thunder. Aha ha, laughing to death all phenomena and the universe. Zen Master Tianyi Huaiyun raises the whisk, the banana tree unfolds upon hearing thunder, do you still have ears? The sunflower turns towards the sun, do you still have eyes? If you can understand, the Western Heaven (referring to the Western Pure Land) is here. If you cannot understand, seventy-nine is sixty-three (referring to passing away at the age of sixty-three). The master then raises his staff and says: Today, the wooden seat, crushes the nests of sentient beings, insentient beings are also startled; splits the faces of insentient beings, sentient beings are also startled. Suddenly the wooden seat becomes angry, each receives thirty blows of the staff, to avoid being entangled by the kudzu vine. I wonder if the wooden seat still accepts examination? Throwing down the staff, he says: Kudzu vine, kudzu vine!
Small assembly. Wild vegetables emit fragrance, wild water tastes sweet. Only the mountain monk's home has no skill at all. The half-room thatched hut has no intention to repair, at night the stars shine, radiating literary brilliance. Understanding is a jade palace, not understanding is a land of swords and spears.
僧投書次云。家常訊息。師云。快露布將來。僧作禮。師云。勘破多時。僧遂呈書。師袖卻云。還有么。僧罔措。師喝出。
問。如何是見滲漏。師云。眼中著楔。如何是情滲漏。師云。笑里有刀。如何是語參漏。師云。口是禍門。
問。如何是古佛家風。師云。一瓢一衲。如何是古佛道場。師云。柳陌花衢。如何是古佛受用處。師云。哩哩蓮花落。進云。恁么則與時人共出一手也。師云。爾未夢見在。
頌廓然無聖話。一夕嚴霜逼歲寒。梅花吐白月孤圓。清香不著人間價。散作長堤幾樹煙。
見見之時見非是見見猶離見見不能及。月掛珠簾玉一鉤。斷腸何事問東流。夜猿啼罷西江冷。蕩盡冰壺一葉秋。
俱胝凡有問即豎一指。倚天長劍逼人寒。凜凜金戈帶淚看。老去戰聲頻入耳。何年扶醉話宵闌。
對一說。滾地楊花隨馬走。拍天桃浪化龍鱗。玉壺滿酌風流酒。要寄荼䕷架上春。
普安松巋善權位禪師
楚北瞿氏子。因世亂入黔。寓安順之太虛硐剃染。依含光圓具。參月幢和尚印證。住安南之萬壽。普安之松巋。次遷慈雲。后復松巋終老。塔于本山之麓。
上堂。豎拄杖云。位上座。生性莽鹵。不通佛法文字。不明善惡因果。單單者條拄杖。佛來也打
【現代漢語翻譯】 現代漢語譯本： 有僧人遞上書信，接著說：『這是家常便飯的訊息。』禪師說：『快把露布（lù bù，古代指不加封緘的官方文書）拿來。』僧人行禮。禪師說：『我早就看穿了。』僧人於是呈上書信。禪師把書信塞進袖子里，說：『還有別的嗎？』僧人不知所措。禪師呵斥他出去。
有人問：『什麼是見解上的漏洞？』禪師說：『眼中紮了木楔。』什麼是情感上的漏洞？』禪師說：『笑裡藏刀。』什麼是言語上的漏洞？』禪師說：『口是禍患之門。』
有人問：『什麼是古佛的家風？』禪師說：『一瓢一衲（nà，指簡樸的生活）。』什麼是古佛的道場？』禪師說：『柳陌花衢（qú，指繁華的場所）。』什麼是古佛的受用之處？』禪師說：『哩哩蓮花落（形容聲音）。』那人進一步說：『這樣說來，就和世人共同出手了。』禪師說：『你還沒做夢呢。』
頌：廓然無聖的話語，一夜嚴霜逼近歲末寒冬。梅花吐露潔白，月亮孤零零地圓滿。清幽的香氣不沾染人間煙火，散開來像是長堤上幾棵籠罩在煙霧中的樹。
見見之時，見到的並非是見，見仍然脫離了見，見無法企及。月亮像珠簾上懸掛的玉鉤。斷腸的愁緒為何要問東流的江水？夜猿啼叫完畢，西江一片寒冷，洗滌乾淨冰壺，只剩下一片秋葉。
俱胝（Jù zhī，人名）凡是有人問，就豎起一根手指。倚天的長劍逼人寒冷，凜凜的金戈帶著淚光看。老去後戰聲頻繁傳入耳中，何時才能扶著醉意談論到深夜？
對一說。滾動的楊花隨著馬奔跑，拍打天空的桃花化作龍的鱗片。玉壺裡盛滿了風流的美酒，想要寄託給荼䕷（tú mí，一種薔薇科植物）架上的春天。
普安松巋（Pǔ ān Sōng kuī）善權位禪師
是楚北瞿（Qú）氏的兒子，因為世道混亂進入貴州，在安順的太虛硐（dòng，山洞）剃度染髮。依靠含光（Hán guāng）受具足戒。參拜月幢（Yuè chuáng）和尚印證。住在安南的萬壽寺，普安的松巋寺。之後遷到慈雲寺，後來又回到松巋寺終老。塔建在本山的山腳下。
上堂說法。豎起拄杖說：『位上座（指自己），天性粗魯，不通佛法文字，不明白善惡因果。單單這條拄杖，佛來了也要打。』
English version: A monk presented a letter and then said, 'This is a common message.' The master said, 'Quickly bring the official announcement (lù bù, ancient official document without seal).' The monk bowed. The master said, 'I have seen through it long ago.' The monk then presented the letter. The master put the letter in his sleeve and said, 'Is there anything else?' The monk was at a loss. The master shouted him out.
Someone asked, 'What is a leakage in understanding?' The master said, 'A wedge in the eye.' 'What is a leakage in emotion?' The master said, 'A knife hidden in a smile.' 'What is a leakage in speech?' The master said, 'The mouth is the gate of disaster.'
Someone asked, 'What is the family style of the ancient Buddha?' The master said, 'A gourd and a robe (simple life).' 'What is the ancient Buddha's place of practice?' The master said, 'Willow lanes and flower streets (prosperous places).' 'What is the ancient Buddha's place of enjoyment?' The master said, 'Li li lotus falls (describing sound).' The person further said, 'In that case, it is a joint effort with the people of the world.' The master said, 'You haven't even dreamed of it.'
Ode: The words of emptiness and no sage, a severe frost approaches the end of the year in the cold winter night. Plum blossoms reveal whiteness, the moon is lonely and round. The clear fragrance does not touch the price of the human world, scattered like a few trees shrouded in mist on a long embankment.
When seeing, what is seen is not seeing, seeing is still separated from seeing, seeing cannot reach. The moon hangs like a jade hook on a beaded curtain. Why ask the eastward flowing river about the sorrow that breaks the heart? The night monkeys have finished crying, the West River is cold, washing away the ice pot, leaving only a fallen autumn leaf.
Whenever Jù zhī (name of a person) was asked, he would raise one finger. The long sword leaning against the sky is chilling, the awe-inspiring golden spear is watched with tears. As I grow old, the sounds of war frequently enter my ears, when can I support my drunkenness and talk late into the night?
Speaking to one. Rolling poplar flowers follow the horse, the peach waves hitting the sky transform into dragon scales. The jade pot is filled with romantic wine, I want to send it to the spring on the Tú mí (a kind of rose plant) frame.
Zen Master Pǔ ān Sōng kuī Shàn quán wèi
Was the son of the Qú family of Northern Chu, because of the chaos of the world, he entered Guizhou, and was tonsured and dyed in the Taixu Cave (dòng, cave) of Anshun. Relying on Hán guāng, he received the full precepts. He visited and was certified by the monk Yuè chuáng. He lived in Wàn shòu Temple in Annan, and Sōng kuī Temple in Pǔ ān. Later he moved to Cí yún Temple, and later returned to Sōng kuī Temple to die. The pagoda was built at the foot of the mountain.
Ascending the hall to preach. Raising his staff, he said, 'Wèi Shangzuo (referring to himself), is naturally rude, does not understand Buddhist scriptures, does not understand the cause and effect of good and evil. This single staff, even if the Buddha comes, I will hit him.'
【English Translation】 English translation line 1 English translation line 2
。祖來也打。只要斷諸人命根。未審眾中還有傍不甘底么。良久云。饒伊縱有擒龍志。者里那容捋虎鬚。喝一喝下座。
浴佛上堂。兜率何年得道。毗嵐園中顯妙。靈山會上拈花。惹得旁人恥笑。付甚麼涅槃妙心。設許多經律論教。不肖遠孫。今不管長與短。直把惡水驀頭澆。佛債祖冤一齊報。
上堂。有時恁么。把斷要津。不通凡聖。有時不恁么。指鹿為馬。證龜成鱉。有時不恁么中恁么。拈一莖草。作丈六金身。有時恁么中不恁么。將丈六金身。作一莖草。且道。恁么底是。不恁么底是。喝一喝云。依稀似曲才堪聽。又被風吹別調中。
小參。法本無生。心何有滅。生滅兩俱空。洞然如皎月。擬問個中訊息。拄杖驀頭便楔。
小參。無毛鐵鷂奔西東。鐵柱牽蜓拽高峰。跛足蝦蟆天外叫。泥鰍閤眼跳虛空。內有一句。大用全提。檢點得出。參學事畢。
小參。舉楊岐示眾云。薄福住楊岐。年來氣力衰。寒風吹敗葉。猶喜故人歸。啰啰哩哩。拈起死柴頭。且向無煙火。師云。山僧雖是他家兒孫。怎奈家風各別。薄福住松巋。家貧無卓錐。衲子望巖退。長年靜打隈。地爐燒松火。熱豆爆寒灰。自倒還自起。嘯傲白雲堆。
示眾。即心即佛。迷頭認影。非心非佛。忘前失后。隔林見
【現代漢語翻譯】 現代漢語譯本：祖師來也是白費力氣。只要斷絕所有人的性命根源。不知道各位當中還有不甘心的嗎？（停頓很久）即使你有擒龍的志向，這裡也不容許你捋虎鬚。呵斥一聲，走下座位。
浴佛上堂。兜率天（佛教中的欲界天之一，彌勒菩薩的居所）在哪一年得道？在毗嵐園中顯現玄妙。靈山會上拈花微笑，引得旁人恥笑。傳授什麼涅槃妙心？設立這麼多的經律論教。不肖的遠孫，現在不管長與短，直接把惡水從頭澆下，佛債祖冤一齊報。
上堂。有時這樣，把斷要道，不通凡聖。有時不這樣，指鹿為馬，說烏龜是鱉。有時不在這樣與不這樣之間，拈起一根草，當作丈六金身（佛像）。有時在這樣中又不是這樣，將丈六金身，當作一根草。那麼，到底是這樣對呢，還是不這樣對呢？呵斥一聲說，依稀像是曲子剛能聽，又被風吹散到別的調子里去了。
小參。法的本體本來就沒有生，心又怎麼會有滅？生滅兩方面都空了，清澈明亮如同皎潔的月亮。想要問其中的訊息，就用拄杖當頭打去。
小參。無毛的鐵鷂（一種兇猛的鳥）奔向西東，鐵柱牽著蜻蜓拉著高峰。跛腳的蝦蟆在天外叫，泥鰍閉著眼睛跳向天空。其中有一句，全部提起來大用。如果能檢查得出來，參學的事情就完畢了。
小參。引用楊岐方會禪師開示大眾說：『薄福的人住在楊岐山，近年來氣力衰弱。寒風吹落敗葉，還高興老朋友歸來。啰啰哩哩，拿起死柴頭，姑且向無煙處生火。』師父說：『山僧雖然是楊岐的兒孫，怎奈家風各不相同。薄福的人住在松巋山，家貧沒有立錐之地。衲子望著巖石退避，長年安靜地在角落裡打坐。地爐燒著松樹枝，熱豆爆出寒冷的灰。自己倒下自己爬起，在白雲堆里嘯傲。』
開示大眾。即心即佛，是迷惑了，認取影子。非心非佛，是忘記了以前，失去了以後。隔著樹林看見...
【English Translation】 English version: Patriarchs coming is also in vain. Just cut off the life roots of all people. I wonder if there is anyone among you who is unwilling to accept this? (Pause for a long time) Even if you have the ambition to capture a dragon, this place does not allow you to stroke a tiger's whiskers. He shouted and stepped down from his seat.
Bathing the Buddha, ascending the hall. In what year did Tushita (one of the heavens in the desire realm of Buddhism, the abode of Maitreya Bodhisattva) attain enlightenment? Manifesting the wonders in the Vilamba Garden. Smiling while holding a flower at the Vulture Peak assembly, causing others to be ashamed and laugh. What Nirvana's wonderful mind is transmitted? So many sutras, precepts, and treatises are established. Unworthy descendants, now regardless of length, directly pour evil water from the head, repaying the Buddha's debt and the ancestors' grievances all at once.
Ascending the hall. Sometimes it is like this, blocking the vital passage, not allowing communication between the mundane and the sacred. Sometimes it is not like this, pointing at a deer and calling it a horse, certifying a turtle as a鱉(a kind of turtle). Sometimes it is neither like this nor not like this, picking up a blade of grass and making it a sixteen-foot golden body (Buddha statue). Sometimes it is like this within not like this, taking a sixteen-foot golden body and making it a blade of grass. So, which is right, like this or not like this? He shouted and said, 'It vaguely seems like a tune that can be listened to, but it is blown by the wind into another melody.'
Small gathering. The essence of Dharma is without birth, how can the mind have extinction? Both birth and extinction are empty, clear and bright like the bright moon. If you want to ask about the news within, strike with a staff directly on the head.
Small gathering. A featherless iron falcon rushes east and west, an iron pillar pulls a dragonfly dragging a high peak. A lame toad croaks outside the sky, a loach closes its eyes and jumps into the void. There is a sentence within, the great function is fully raised. If you can examine it out, the matter of studying Zen is finished.
Small gathering. Quoting Yangqi Fanghui's instruction to the assembly: 'A person with little fortune lives in Yangqi Mountain, and his strength has declined in recent years. The cold wind blows down the fallen leaves, and he is still happy that old friends have returned. Lolo lili, pick up a dead firewood, and for the time being, make a fire in a smokeless place.' The master said: 'Although this mountain monk is a descendant of Yangqi, how can the family style be different? A person with little fortune lives in Songkui Mountain, and his family is poor and has no place to stand. The monks retreat looking at the rocks, and sit quietly in the corner all year round. The ground stove burns pine branches, and hot beans explode with cold ash. Get up by yourself after falling down, and roar in the white clouds.'
Instructing the assembly. 'The mind is the Buddha' is being deluded and recognizing the shadow. 'The mind is not the Buddha' is forgetting the past and losing the future. Seeing through the forest...
煙知是火。墻頭見角識是牛。祇如海底魚蹤。空中鳥跡。又且如何覓捕。豎拂子云。摩尼妙寶原無價。要識真金火里看。
示眾。春日融和百鳥啼。桃紅李白花滿枝。分明露盡深深意。會得原來是祖機。靈利漢知不知。耳聞眼見好訊息。咄。
示眾。翠竹黃花。便是祖師西來大意。青山綠水。無非諸佛凈妙法身。歷歷全彰。明明顯露。為甚當面錯過。不自領會。祇因誤入桃園裡。竟到如今尚未歸。
舉臨濟痛棒話頌曰。禍福無門口自招。烏藤三頓不相饒。大愚脅下翻身轉。平地波濤萬丈高。
安籠伏龍極乘道真禪師
蜀之杜氏子。年九歲。父母送至合灘寺。禮聖試披剃。初參雪浪靜主。后入黔寓安籠扁山。住靜三載。依云腹和尚具足。參月幢和尚印可。
小參。者一片無陰陽地。三世諸佛。歷代祖師。俱向此中印證而出。總要潔潔白白。乾乾淨淨。不容一點渣滯。忽地言談。便是屎尿污濁了也。如何得精凈去。良久云切。
小參。昨夜三更。瞿曇老子自言。我不是佛。既不是佛。是個甚麼。示現露地白牛。向八識田中。與眾拖犁拽耙去也大眾還見么。良久云。用力耕田人不識。不如緘口過殘年。
小參。椿菜香米酥甜。人人吃著悟心源。心源悟緊照顧。且道。照個
【現代漢語翻譯】 現代漢語譯本： 煙霧的出現預示著火的存在，墻頭露出的一角可以判斷是牛。那麼，如同海底的魚的軌跡、空中的鳥的痕跡，又該如何去尋找捕捉呢？（禪師）豎起拂塵說：『摩尼寶珠（Mani jewel，象徵佛性的珍貴寶珠）原本是無價的，要識別真金，需在火中錘鍊。』 （禪師）開示大眾：春日陽光溫暖，各種鳥兒鳴叫，桃花紅艷，李花潔白，花朵開滿枝頭。明白地揭示了佛法深深的含義，領會了這層意思，原來就是祖師禪的機鋒。聰慧的人，你們知道嗎？耳聞眼見都是好訊息。咄！ （禪師）開示大眾：翠綠的竹子、金黃的鮮花，就是祖師西來（Bodhidharma，菩提達摩）所要傳達的大意。青色的山、碧綠的水，無一不是諸佛清凈微妙的法身。一切都歷歷在目，明明白顯地展現著。為什麼會當面錯過，不能自己領會呢？只因爲錯誤地進入了桃花源里，直到如今還沒有迴歸本真。 （禪師）舉臨濟義玄（Linji Yixuan）禪師痛打弟子的公案，並作頌說：『禍與福沒有門，都是自己招來的。烏藤杖（wooden staff）的三頓痛打毫不留情。大愚禪師（Dayu）在脅下翻身轉變，平地上掀起萬丈高的波濤。』 安籠伏龍極乘道真禪師 （道真禪師是）四川的杜氏之子，九歲時，父母送他到合灘寺，拜聖試法師剃度出家。最初參學于雪浪靜主禪師，後來進入貴州的安籠扁山，在那裡靜修了三年。依止云腹和尚受具足戒，參學月幢和尚，得到他的印可。 （道真禪師）小參時說：『這一片沒有陰陽對立的地方，三世諸佛（Three Buddhas，過去、現在、未來三世的一切佛），歷代祖師，都在這裡印證而出。總要保持潔白無瑕，乾乾淨淨，不容許有一點雜質。忽然開口說話，便是屎尿污濁了。』如何才能達到精純潔凈呢？（禪師）良久后說：『切！』 （道真禪師）小參時說：『昨夜三更時分，瞿曇老子（Gautama Buddha，釋迦牟尼佛）親自說：『我不是佛。』既然不是佛，那是什麼呢？示現為露地的白牛，在八識田中（Eight Consciousnesses，佛教唯識宗所說的八種識）與大家一起拖犁拉耙。』大眾還看見了嗎？（禪師）良久后說：『用力耕田的人不認識（真理），不如閉口度過殘年。』 （道真禪師）小參時說：『香椿菜香，米飯酥軟香甜，人人吃著都能領悟心源。』心源領悟之後要緊緊照顧，那麼，照顧個什麼呢？
【English Translation】 English version: The appearance of smoke indicates the presence of fire; a glimpse of a horn over the wall suggests a cow. Then, how are we to seek and capture the traces of fish in the sea or the tracks of birds in the sky? (The Chan master) raises his whisk and says: 'The Mani jewel (Mani jewel, symbolizing the precious jewel of Buddha-nature) is originally priceless; to recognize true gold, look at it in the fire.' (The Chan master) instructs the assembly: 'The spring sun is warm, various birds sing, peach blossoms are red, plum blossoms are white, and flowers fill the branches. Clearly revealing the profound meaning of the Dharma, understanding this meaning is originally the koan of the Zen masters. Wise ones, do you know? What you hear and see are all good news. Hah!' (The Chan master) instructs the assembly: 'The green bamboo and yellow flowers are precisely the great intention of Bodhidharma's coming from the West (Bodhidharma). The green mountains and clear waters are none other than the pure and wondrous Dharma body of all Buddhas. Everything is clearly displayed and manifestly revealed. Why do you miss it when it's right in front of you, and fail to understand it yourselves? It's only because you mistakenly entered the Peach Blossom Spring and have not yet returned to your original nature.' (The Chan master) cites the story of Linji Yixuan (Linji Yixuan) Chan master severely beating his disciples, and composes a verse: 'Misfortune and fortune have no door; they are self-invited. The three blows of the wuteng staff (wooden staff) show no mercy. Dayu (Dayu) Chan master turns over under his ribs, and a thousand-foot wave rises on the flat ground.' Chan Master Anlong Fulong Jicheng Daozhen (Chan Master Daozhen was) a son of the Du family of Sichuan. At the age of nine, his parents sent him to Hetan Temple, where he was tonsured by Dharma Master Shengshi. He initially studied with Chan Master Xuelang Jingzhu, and later entered Anlong Pianshan in Guizhou, where he practiced in seclusion for three years. He received the full precepts from Abbot Yunfu and was approved by Abbot Yuechuang. (Chan Master Daozhen) says in a short Dharma talk: 'This place is without yin and yang. All Buddhas of the three times (Three Buddhas, all Buddhas of the past, present and future), and all generations of patriarchs, have been certified and emerged from here. It must be kept pure and spotless, allowing no impurities. The moment you speak, it becomes polluted with excrement and urine.' How can one achieve purity? (The Chan master) pauses for a long time and says: 'Cut!' (Chan Master Daozhen) says in a short Dharma talk: 'Toona sinensis (Chinese mahogany) is fragrant, and rice is crispy and sweet. Everyone who eats it can awaken to the source of the mind.' Since it is not a Buddha, what is it? It manifests as a white ox in the open field, dragging the plow and rake with everyone in the Eight Consciousnesses (Eight Consciousnesses, the eight kinds of consciousness in the Buddhist Yogacara school). Do you all see it? (The Chan master) pauses for a long time and says: 'Those who work hard in the fields do not recognize (the truth), it is better to shut your mouth and spend the rest of your years.' (Chan Master Daozhen) says in a short Dharma talk: 'Toona sinensis is fragrant, and rice is crispy and sweet. Everyone who eats it can awaken to the source of the mind.' After awakening to the source of the mind, one must take good care of it. Then, what should one take care of?
甚麼。燈籠露柱。
示眾。老僧一味不開口。開口未有實義。且作么生是不開口底實義。良久云。多嘴作么。
僧參問。如何是三要。師起身云。一掃地。二種田。三撥燈。你可會么。僧佇思。師把住云。速道速道。僧喝。師云。胡喝亂喝。有甚交涉。
士問。如何是衣線下事。師云。大庾嶺頭提不起。士無語。師云恰。
僧問。如何是佛。師云。你是石頭。僧佇思。師云。三十年覓一個問佛底人。也難得。僧云不會。師云。明晨宜早起。
安籠玉泉顯今達古禪師
習安李氏子。于太虛硐。禮法雲披剃。依南華具足。久參月幢和尚。在本寺印可。幢寂后。師繼席。廿有餘載。后寓松巋山。示寂安籠。僧俗欽重師道。迎靈骨回玉泉。建塔于和尚莊之云棲庵側。師志願世不開爐。故無上堂小參示眾等語。惟頌古一帙。僅收世尊拈花並三關話附此。頌曰。馥郁香風拂面來。人天百萬盡疑猜。飲光不識瞿曇意。一笑渾身入禍胎。
我手佛手。弄蛇揮麈。掃破虛空。烏飛兔走。
我腳驢腳。芒鞋倒著。踏遍乾坤。踢翻海岳。
人人生緣。倒駕鐵船。衝開碧浪。撐破湖天。
半生襄禪師法嗣
習安玉真竺懷印禪師
本郡馮氏子。七歲父母送出家。禮觀
【現代漢語翻譯】 現代漢語譯本 什麼是燈籠？什麼是露柱？
（禪師）向大眾開示：老僧我一向不開口，因為開口也沒有實際意義。那麼，什麼是不開口的實際意義呢？（禪師）停頓了很久，說：『多嘴做什麼？』
有僧人蔘禪請教：『什麼是三要？』禪師起身說：『一是掃地，二是種田，三是撥燈。你明白嗎？』僧人沉思。禪師抓住他說：『快說快說！』僧人喝斥。禪師說：『胡喝亂喝，有什麼相干？』
有士人問：『什麼是衣線下事？』禪師說：『大庾嶺頭上提不起來。』士人無語。禪師說：『恰當。』
有僧人問：『什麼是佛？』禪師說：『你是石頭。』僧人沉思。禪師說：『三十年尋找一個問佛的人，也難得。』僧人說：『不明白。』禪師說：『明天早上應該早起。』
安籠玉泉顯今達古禪師
習安李氏之子，在太虛硐，拜法雲剃度，依南華受具足戒。長期參學于月幢和尚處，在本寺得到印可。月幢和尚圓寂后，禪師繼承了他的位置，有二十多年。後來隱居在松巋山，在安籠圓寂。僧人和俗人都敬重禪師的道行，迎回靈骨回到玉泉，在和尚莊的云棲庵旁建塔。禪師發願終生不開爐講法，所以沒有上堂、小參、示眾等語，只有頌古一帙，僅收錄世尊拈花和三關話附在此。頌曰：馥郁的香風拂面而來，人天百萬都感到疑惑。飲光尊者（迦葉）不識瞿曇（釋迦牟尼）的真意，一笑之間全身陷入禍胎。
我的手是佛手，弄蛇揮拂塵。掃破虛空，烏飛兔走。
我的腳是驢腳，芒鞋倒穿。踏遍乾坤，踢翻海岳。
人人生而有緣，倒駕鐵船。衝開碧浪，撐破湖天。
半生襄禪師法嗣
習安玉真竺懷印禪師
本郡馮氏之子，七歲時父母送他出家，拜觀
【English Translation】 English version What is a lantern? What is a pillar?
Showing the assembly: This old monk consistently does not speak, because speaking has no real meaning. So, what is the real meaning of not speaking? (The Zen master) paused for a long time and said: 'What's the point of being talkative?'
A monk came to study and asked: 'What are the three essentials?' The Zen master got up and said: 'First, sweeping the floor; second, planting fields; third, adjusting the lamp. Do you understand?' The monk pondered. The Zen master grabbed him and said: 'Speak quickly, speak quickly!' The monk shouted. The Zen master said: 'Random shouting, what does it have to do with anything?'
A scholar asked: 'What is the matter beneath the robe?' The Zen master said: 'It cannot be lifted at the top of Dayu Ridge.' The scholar was speechless. The Zen master said: 'Appropriate.'
A monk asked: 'What is Buddha?' The Zen master said: 'You are a stone.' The monk pondered. The Zen master said: 'It is difficult to find someone who asks about Buddha even after thirty years.' The monk said: 'I don't understand.' The Zen master said: 'It is advisable to get up early tomorrow morning.'
Zen Master Xianjin Dagu of Yiquan in Anlong
A son of the Li family of Xi'an, he was tonsured by Fayun at Taixu Cave and received full ordination at Nanhua. He studied with Monk Yuechuang for a long time and was approved at this temple. After Monk Yuechuang passed away, the Zen master succeeded him for more than twenty years. Later, he lived in seclusion on Songkui Mountain and passed away in Anlong. Monks and laypeople respected the Zen master's path, welcomed the spirit bone back to Yiquan, and built a pagoda next to Yunqi Nunnery in Monk Zhuang. The Zen master vowed not to open the furnace to preach for the rest of his life, so there are no ascending the hall, small participation, or instructions to the public, only a collection of ancient odes, only including the World Honored One's flower offering and three-barrier words attached here. The ode says: The rich fragrance of the wind blows on the face, and millions of people and gods are suspicious. Yin Guang (Kasyapa) does not know the true meaning of Gautama (Sakyamuni), and with a smile, his whole body falls into the womb of disaster.
My hand is the Buddha's hand, playing with snakes and waving the whisk. Sweeping through the void, crows fly and rabbits run.
My foot is a donkey's foot, wearing straw sandals upside down. Trampling all over the universe, kicking over mountains and seas.
Everyone is born with a connection, rowing an iron boat backwards. Breaking through the blue waves, supporting the lake and sky.
Successor of Zen Master Xiang of Bansheng
Zen Master Zhu Huaiyin of Yuzhen in Xi'an
A son of the Feng family in this county, his parents sent him to become a monk at the age of seven, paying respects to Guan
凡披剃。矢志行腳。游滇至五華寺。參半生和尚圓具。生示參萬法歸一話。發明。遂印證。復歸玉真終老。塔于本山之麓。
上堂。執事白椎云。諦觀法王法。法王法如是。師便下座。有僧把住云。和尚法要未舉。如何就便下座。師云。可惜連城璧。徒勞獻楚君。一時打散。歸方丈。
上堂。昨日上堂無一法。今朝升座太多生。怎奈遼天拄杖子。非思量處善評論。且道。評個甚麼。良久喝一喝下座。
上堂。驀拈拄杖云。朝打三千。暮打八百。木人頭吃棒。石女身流血。文殊普賢。遠避他方。釋迦彌勒。含冤莫雪。惟有臨濟德山。稍得一訣。喝一喝。卓拄杖下座。
上堂。彰名打鼓。埋沒本真。說性說心。轉成妄誕。且道。總不與么時如何。良久云。啼得血流無用處。不如緘口過殘春。
還山上堂。一出一入。出入原無動相。一來一去。來去一般時節。所以道。去來不以相。動靜不以心。自是風行草偃。水到渠成。不動道場。遍十方界。正恁么時。直得去來不二。動靜一如。且作么生是應時及節一句。芙蓉花發秋江上。丹桂香飄入廣寒。卓拄杖下座。
枕石禪師法嗣
普安鸚鵡廣成普升禪師
荊州程氏子。寓黔新城斷頭山。禮運心剃染。依金題圓具。參枕石和尚印
可。師語錄因兵燹失遺。年六十四。終老鸚鵡。塔于寺陽。
梅溪度禪師法嗣
鎮寧金鳴慧穎緒禪師
湖南永郡蔣氏子。因時變入黔。至安順。禮覺悟剃染。依靈隱老人受具。參梅溪和尚印可。住金鳴終老。塔于本寺之陽。世壽五十九。僧臘四十八。
上堂。松風拂拂。柳色青青。當陽理會。更勿別尋。只是不得作境話會。亦不得作佛法商量。若作境話會。錯了也。若作佛法商量。亦錯了也。畢竟如何得不錯去。卓拄杖一下云。年年有個四月八。喝一喝下座。
上堂。以拂子打圓相云。即此者個。不可喚作佛法。亦不得喚作世法。直教人人眼見如盲。口說如啞。到者里。世法佛法都撥盡。笑看陸地長蓮花。大眾還知此花來處么。良久云。石女歌時空谷震。木人唱處鐵牛驚。
上堂。把住牢關三月。卓拄杖云。今日放開一線。從茲一任縱橫。更莫三七打算。人人頂𩕳上。頓開正眼。個個腳跟下。七穴八穿。其去也。直教善為道路。其來也。依舊明窗下安排。正恁么時。窗下安排且置。作么生是善為道路一句。良久云。夜行莫踏白。
上堂。卓拄杖一下云。者個意事。諸方盡道。木上座。為諸人轉根本法輪去也。金鳴則不然。恁么提持。不惟誤賺眾生顛倒。迷己逐物。要且返
【現代漢語翻譯】 現代漢語譯本： 可禪師的語錄因為戰亂而遺失。六十四歲時，在鸚鵡寺安度晚年，塔建在寺廟的南面。
梅溪度禪師的法嗣
鎮寧金鳴慧穎緒禪師
湖南永郡蔣氏之子。因為時局變化進入貴州，到達安順。向覺悟禪師剃度出家，依止靈隱老人受具足戒。參拜梅溪和尚得到印可。住在金鳴寺安度晚年，塔建在本寺的南面。世壽五十九歲，僧臘四十八年。
上堂說法。松樹的風聲輕輕吹拂，柳樹的顏色青翠欲滴。就在當下明白，更不要向別處尋找。只是不能把它當作境界來談論，也不能把它當作佛法來商量。如果把它當作境界來談論，那就錯了。如果把它當作佛法來商量，那也錯了。到底怎樣才能不犯錯呢？用拄杖敲擊一下說：『年年都有個四月八（佛誕日）。』喝一聲，走下法座。
上堂說法。用拂子畫一個圓相說：『就是這個，不能叫作佛法，也不能叫作世法。要讓每個人都眼見如盲，口說如啞。到了這裡，世法佛法全都拋棄，笑著觀看陸地上生長蓮花。』各位，還知道這花是從哪裡來的嗎？良久說：『石女唱歌時，空谷震動；木人歌唱處，鐵牛也吃驚。』
上堂說法。把住牢關三個月，用拄杖敲擊一下說：『今天放開一線，從此一任縱橫。更不要三七二十一地打算。人人頭頂上，頓然打開正眼；個個腳跟下，七竅八穿。』他離去時，要善於開闢道路；他來時，依舊在明亮的窗下安排。正在這個時候，窗下安排暫且放下，怎樣才是善於開闢道路這句話呢？良久說：『夜行不要踩著白色東西。』
上堂說法。用拄杖敲擊一下說：『這個意旨，各方都說，木上座，為各位轉根本法輪去了。金鳴則不這樣認為。這樣提持，不只是誤導眾生顛倒，迷失自己追逐外物，而且反而』
【English Translation】 English version: The recorded sayings of Master Ke were lost due to the ravages of war. At the age of sixty-four, he spent his remaining years at Parrot Temple, and his stupa was built on the south side of the temple.
Dharma Heir of Chan Master Meixi Du
Chan Master Jinming Huiying Xu of Zhenning
He was a native of the Jiang family in Yong County, Hunan. Due to the changes of the times, he entered Guizhou and arrived in Anshun. He was tonsured by Awakened Master and received the full precepts from Elder Lingyin. He visited and was approved by Monk Meixi. He lived in Jinming Temple and spent his remaining years there. His earthly age was fifty-nine, and his monastic age was forty-eight.
Ascending the hall. The sound of the pine breeze gently rustles, the color of the willow is lush and green. Understand right here and now, do not seek elsewhere. Just do not discuss it as a state of mind, nor should you discuss it as the Dharma. If you discuss it as a state of mind, then you are wrong. If you discuss it as the Dharma, then you are also wrong. How can you avoid being wrong after all? He struck the staff once and said: 'Every year there is an April 8th (Buddha's Birthday).' He shouted and descended from the seat.
Ascending the hall. He drew a circle with the whisk and said: 'This very thing cannot be called the Dharma, nor can it be called worldly affairs. It must make everyone see as if blind, and speak as if mute. Arriving here, both worldly affairs and the Dharma are discarded, and one smiles to see lotuses growing on dry land.' Everyone, do you know where this flower comes from? After a long pause, he said: 'When the stone woman sings, the empty valley echoes; where the wooden man sings, the iron ox is startled.'
Ascending the hall. Holding the firm gate for three months, he struck the staff once and said: 'Today, I open a thread, and from now on, I will let it go freely. Do not calculate three sevens and twenty-one anymore. On everyone's head, the true eye suddenly opens; under everyone's feet, the seven orifices and eight holes are pierced through.' When he leaves, he must be good at opening up the road; when he comes, he is still arranged under the bright window. At this very moment, setting aside the arrangement under the window, what is the meaning of the phrase 'be good at opening up the road'? After a long pause, he said: 'Do not step on white things when walking at night.'
Ascending the hall. He struck the staff once and said: 'This intention, all quarters say that Monk Mu is turning the fundamental Dharma wheel for everyone. Jinming does not think so. Holding it up in this way not only misleads sentient beings into inversion, losing themselves and chasing after external things, but also reverses'
使捕風捉影之流。依模畫樣去在。殊不知。到者里。饒伊道個是柱不見柱。非柱亦不見柱。是非已去了。是非里薦取。也是泥中洗土。
上堂。日落西水流東。覿體傳來向上宗。怎奈當機人不薦。進前退後喪家風。金鳴雖是恁么告報。諸人還知落處也無。擊拂子云。夾路桃花風雨後。馬蹄何處避殘紅。
貴陽霞章海偉禪師
思南劉氏子。禮東山梅溪和尚剃染。具足后。參靈隱老人。靈囑師回嗣梅溪。師遵命竭力。輔梅行道。滇黔來往。數十餘年。在處充監院職。梅往天童掃塔。師充座元。理東山院事。梅回至楚圓寂時。遺書命師令紹南繼席。師方退隱。新城三元宮休老人咸謂。師退讓。法門忠孝人也。
貴陽東山紹南真解禪師
湖南永郡唐氏子。因世亂入黔。寓觀音寺。禮霞章剃染。常親梅溪老人充侍者。梅示參生從何來。死從何去話。一經八載。渾無入處。至圓具后。一日入室。梅問。本來原無生死。因甚人人只道生死事大。師云。者個正是某甲底疑處。梅曰。汝疑還是有是無。師擬開口。梅直亂棒打出。師不覺通身汗下。恍如有得。后歸里省親。回過瑪瑙山。謁師林和尚。林問。那裡來。師云。永州來。林曰。曾參甚麼人。師云。貴筑東山。林曰。東山佛法如何。師云。木人撫掌
【現代漢語翻譯】 現代漢語譯本 如同捕風捉影一般，依照既定的模式去模仿。卻不知，到了這裡，即使你說什麼是柱子也看不見柱子，說不是柱子也看不見柱子。是非對錯已經過去了，即使在是非對錯中去領悟，也如同在泥土中洗泥土一樣，毫無作用。
上堂說法。太陽西落，江水東流，直接傳達了向上追尋的宗旨。無奈當今之人不能領悟，進退之間都失去了本來的面貌。我這樣告訴你們，你們可知道落腳之處在哪裡嗎？（敲擊拂塵）路邊的桃花經過風雨之後，馬蹄又該在哪裡躲避殘留的紅色花瓣呢？
貴陽霞章海偉禪師
是思南劉氏之子，拜東山梅溪和尚剃度出家。受具足戒后，參拜靈隱老人。靈隱老人囑咐他回去繼承梅溪的衣缽。他遵從師命，竭盡全力輔佐梅溪弘揚佛法。在雲南、貴州一帶往來數十年，到處擔任監院的職務。梅溪前往天童寺掃塔時，他擔任座元，管理東山寺的事務。梅溪回到楚地圓寂時，留下書信命令他讓紹南繼承住持之位。他當時已經退隱，新城三元宮的休老人咸感嘆說，他這種退讓的行為，是佛門中忠孝之人啊。
貴陽東山紹南真解禪師
是湖南永州唐氏之子，因為戰亂進入貴州，住在觀音寺。拜霞章和尚剃度出家。經常親近梅溪老人，擔任侍者。梅溪開示他參究『生從何來，死往何去』的話頭，經歷了八年，仍然沒有領悟。到受具足戒后，有一天進入方丈室，梅溪問：『本來就沒有生死，為什麼人人都說生死是大事？』他回答說：『這正是弟子疑惑的地方。』梅溪說：『你的疑惑是有還是無？』他剛要開口，梅溪就用亂棒打了他出去。他忽然感到全身汗流浹背，好像有所領悟。後來回鄉探親，返回時拜訪瑪瑙山的師林和尚。師林問：『從哪裡來？』他回答說：『從永州來。』師林問：『曾經參拜過什麼人？』他回答說：『貴筑東山。』師林問：『東山的佛法如何？』他回答說：『木人撫掌（拍手）。』
【English Translation】 English version It's like chasing shadows and grasping the wind, merely imitating a pre-existing model. Little do they know that, upon arriving here, even if you say it's a pillar, you don't see a pillar; if you say it's not a pillar, you still don't see a pillar. Right and wrong have passed; even if you try to grasp it within right and wrong, it's like washing dirt in mud, utterly useless.
Ascending the Dharma hall. The sun sets in the west, the river flows to the east, directly transmitting the supreme principle of upward seeking. Alas, people of this age cannot comprehend it; advancing or retreating, they lose their original nature. Though I tell you this, do you know where to settle? (Strikes the whisk) After the roadside peach blossoms have weathered the storm, where shall the horse's hoofs avoid the remaining red petals?
Chan Master Haiwei of Xiazhang, Guiyang
He was a son of the Liu family of Sinan, tonsured by Monk Meixi of Dongshan. After receiving full ordination, he visited the Elder Lingyin. Lingyin instructed him to return and succeed Meixi at Dongshan. He obeyed, exerting himself to assist Meixi in propagating the Dharma. He traveled between Yunnan and Guizhou for decades, serving as supervisor everywhere. When Meixi went to Tiantong Temple to sweep the stupa, he served as the head seat, managing the affairs of Dongshan Temple. When Meixi returned to Chu and passed away, he left a letter ordering him to have Shaonan succeed to the abbotship. He had already retired at that time, and the Elder Xiu of Sanyuan Palace in Xincheng all said that his act of yielding was that of a loyal and filial person in the Buddhist community.
Chan Master Zhenjie Shaonan of Dongshan, Guiyang
He was a son of the Tang family of Yongzhou, Hunan. Due to the chaos of the world, he entered Guizhou and resided in Guanyin Temple. He was tonsured by Monk Xiazhang. He often attended Elder Meixi, serving as his attendant. Meixi instructed him to contemplate the topic of 'Where does birth come from, and where does death go?' For eight years, he had no entry point. After receiving full ordination, one day he entered the abbot's room. Meixi asked, 'Originally there is no birth and death, why do people say that birth and death are great matters?' He replied, 'This is precisely where my doubt lies.' Meixi said, 'Is your doubt existent or non-existent?' As he was about to speak, Meixi struck him out with a flurry of blows. He suddenly felt sweat pouring down his body, as if he had gained some understanding. Later, he returned home to visit his family, and on his return, he visited Monk Shilin of Manao Mountain. Shilin asked, 'Where do you come from?' He replied, 'From Yongzhou.' Shilin asked, 'Whom have you studied with?' He replied, 'Dongshan in Guizhu.' Shilin asked, 'How is the Dharma of Dongshan?' He replied, 'A wooden man claps his hands.'
。石女點頭。林曰。子莫錯會。師云。若錯怎得到者里。林曰。恁么則汝緣。還在東山。速回親覲。師辭歸。承梅印可。又侍梅上天童掃祖塔。回至楚之漢陽。梅示寂時。遺囑命師。繼東山法席。
繼席上堂。拈起拄杖云。者個便是我先師老人。在普門堂上。奪得來底。今日落在解上座手裡要以撥舊日之禪燈。辟新學之捷徑。開人天正眼。整頓頹綱。使見前一眾。人人知其木本。個個不昧水源。堪報不報之恩。用作無為之化。正恁么時。雖是光前裕後。革故鼎新。檢點將來。只是門庭邊事。衲僧分上。要且了無相干。且道。作么生是衲僧分上事。良久云。疑則別參。復舉。寶壽開堂。三聖推出一僧。壽便打。聖云。與么為人。瞎卻鎮州一城人眼去在。壽擲下拄杖歸方丈。師云。二大老雖是竭力為人。怎奈一個有活人劍。且無殺人刀。一個有殺人刀。且無活人劍。若欲權衡佛祖。號令宗乘。只須剿絕兩頭。中間不立。別資一路。七縱八橫始得。山僧與么告報。于中還有恁么者么。超群須是英靈漢。敵勝還他獅子兒。喝一喝下座。
示眾。祖師心印。狀似鐵牛之機。去即印住。住即印破。祇如不去不住。汝等諸人。向甚麼處。與我本師老人相見。遂掛幀云。不離當處常湛然。覓則知君不可見。喝一喝。
【現代漢語翻譯】 現代漢語譯本：石女（人名，尼姑）點頭。林（人名，禪師）說：『你不要誤會。』師（人名，禪師）說：『如果誤會了，怎麼能到這裡？』林說：『既然這樣，你的緣分還在東山（地名，寺廟），趕快回去拜見親近。』師告辭回去，承梅（人名，禪師）印可了他的修行。又侍奉梅一起去天童（地名，寺廟）掃祖塔。回來到了楚地的漢陽（地名）。梅示寂時，遺囑命令師，繼承東山法席。
繼承法席上堂，拿起拄杖說：『這個就是我先師老人，在普門堂上奪來的。今天落在我解上座手裡，要用來撥亮舊日的禪燈，開闢新學的捷徑，開啟人天的正眼，整頓頹廢的綱紀，使眼前這一眾，人人都知道樹木的根本，個個都不迷惑水源。堪以報答不報之恩，用作無為的教化。』正在這個時候，雖然是光宗耀祖，革故鼎新，仔細檢查起來，只是門庭邊的事情。衲僧（出家人）的本分上，卻完全沒有關係。那麼，什麼是衲僧本分上的事？良久說：『疑惑就去別處參學。』
又舉寶壽（人名，禪師）開堂，三聖（人名，禪師）推出一個僧人，寶壽就打。三聖說：『這樣為人，瞎了鎮州（地名）一城人的眼睛。』寶壽放下拄杖回方丈。師說：『二位大老雖然竭力為人，無奈一個有活人劍，卻沒有殺人刀；一個有殺人刀，卻沒有活人劍。如果想要權衡佛祖，號令宗乘，只需剿絕兩頭，中間不立，另闢蹊徑，七縱八橫才可以。』山僧這樣告訴你們，其中還有這樣的人嗎？超群必須是英靈漢，戰勝還他是獅子兒。』喝一聲，下座。
開示大眾：祖師心印，狀似鐵牛的機關，去就印住，住就印破。如果既不去也不住，你們這些人，在什麼地方，與我本師老人相見？』於是掛起畫像說：『不離當處常湛然，覓則知君不可見。』喝一聲。
【English Translation】 English version: Shi Nv (name, a nun) nodded. Lin (name, a Chan master) said, 'Don't misunderstand.' The Master (name, a Chan master) said, 'If I misunderstood, how could I have arrived here?' Lin said, 'In that case, your affinity still lies in Dongshan (place name, a temple). Quickly return to pay respects and be close to them.' The Master bid farewell and returned, and Chengmei (name, a Chan master) approved of his practice. He also accompanied Mei to Tiantong (place name, a temple) to sweep the ancestral pagoda. Upon returning to Hanyang (place name) in Chu, Mei passed away, leaving a will instructing the Master to succeed the Dharma seat of Dongshan.
Ascending the Dharma seat, he raised his staff and said, 'This is what my late master obtained in the Pumen Hall. Today, it falls into the hands of me, the monk Jie, to relight the old Chan lamp, pioneer shortcuts in new learning, open the true eyes of humans and devas, and rectify the declining discipline, so that everyone present here knows the root of the tree and is not confused about the source of the water. It is worthy of repaying the kindness that cannot be repaid and using it to create effortless transformation.' At this very moment, although it is glorifying ancestors and innovating, upon careful examination, it is merely a matter of the family. It has nothing to do with the fundamental duty of a monk. So, what is the fundamental duty of a monk? After a long pause, he said, 'If you have doubts, go elsewhere to study.'
He further cited that when Baoshou (name, a Chan master) opened the hall, Sansheng (name, a Chan master) presented a monk, and Baoshou struck him. Sansheng said, 'Such conduct blinds the eyes of the people of Zhenzhou (place name).' Baoshou threw down his staff and returned to his abbot's room. The Master said, 'Although the two great elders exerted themselves to help people, one had a sword of life but no sword of death, and the other had a sword of death but no sword of life. If you want to weigh the Buddhas and command the lineage, you only need to eradicate both ends and not establish anything in the middle, opening up a new path, with seven vertical and eight horizontal lines. This is what I, the mountain monk, am telling you. Are there any such people among you? To surpass the crowd, you must be a heroic man; to defeat the enemy, you must be a lion's child.' He shouted and descended from the seat.
Instructing the assembly: 'The ancestral teacher's mind-seal is like the mechanism of an iron ox. Going, it seals; staying, it breaks. If you neither go nor stay, where will you all meet my late master?' Then he hung up a portrait and said, 'Without leaving this place, it is always serene; seeking, you will know that you cannot see him.' He shouted.
上塔。才看楓林錦繡巒。又見黃菊金鋪地。兩輪日月快如梭。不覺吾年三十四。爾我光陰非等閑。急須薦取無生意。大眾。如何是無生意。良久云。巖懸不易長生畫。瀑響無弦太古琴。
上堂。祖師關當陽句。向上機頂門眼。於斯會得。普天匝地盡光輝。法法頭頭皆妙用。若也不會。在處云月是同。要且溪山各異。
上堂。世尊拈花。達磨面壁。當陽顯示。覿面提持。然雖體用不同。要且本無二致。舉一明三。目擊銖兩底。多少當頭錯過。推不向前。約不退後底。偏然理合全歸。且道。歸后如何。卓拄杖云。動容揚古路。不墮悄然機。喝一喝下座。
上堂。過去心不可得。未來心不可得。現在心不可得。不可得中祇么得。且道。得個甚麼。良久云。若不藍田射石虎。幾乎誤殺李將軍。
頌產難因緣。不領公文猶自可。領得公文急如火。忽然壑送曉風清。月落寒潭珠一顆。
習安南山法雨照潤禪師
本境洪氏子。禮恒聞披剃。依天臺省參具足。參梅溪和尚印證。
上堂。卓拄杖一下云。千鈞之弩。不為鼷鼠而發機。又卓一卓云。屠牛之刀。焉得與人割雞。靈利漢當下收取。豈肯東討西覓。還得么。復卓一卓云。等閑翻作龍泉劍。一掃煙塵定業基。喝一喝下座。
上
【現代漢語翻譯】 現代漢語譯本 上塔。才看楓林如錦繡般鋪滿山巒，又見菊花似黃金般鋪滿大地。日月如梭，轉眼間我已三十四歲。你我的光陰都非常寶貴，必須趕緊領悟那無生之意。各位，什麼是無生之意？（停頓良久）如同懸崖上的畫難以長久，瀑布的聲音如同沒有琴絃的太古之琴。
上堂說法。祖師（Bodhidharma）在當陽（Dangyang）所說的語句，是向上參悟的關鍵。如果能在此領會，普天之下都充滿光明，一切法門、一切事物都充滿妙用。如果不能領會，那麼無論在哪裡，看到的雲和月都是一樣的，只是溪流和山川各有不同。
上堂說法。世尊（Buddha）拈花示眾，達磨（Bodhidharma）面壁九年，當陽（Dangyang）直接開示，都是直接了當地提持。雖然體和用不同，但本質上沒有差別。舉一可以明三，就像用眼睛就能分辨出銖和兩的重量。有多少人當面錯過，想向前推卻推不動，想向後退卻退不了，最終只能全部迴歸本源。那麼，迴歸本源后又如何呢？（用拄杖敲地）一舉一動都遵循古老的道路，不落入寂靜的窠臼。（喝一聲）下座。
上堂說法。過去的心不可得，未來的心不可得，現在的心也不可得。在不可得之中卻又能得到。那麼，得到的是什麼呢？（停頓良久）如果不是藍田射石虎的故事，幾乎就要誤殺李將軍了。
頌產難因緣。不接受公文或許還可以，一旦接受了公文就如熱鍋上的螞蟻。忽然間，山谷送來清晨的微風，如同月亮落入寒潭，留下了一顆珍珠。
習安南山法雨照潤禪師
本境洪氏之子，在恒聞處剃度出家，依止天臺省參學，最終在梅溪和尚處得到印證。
上堂說法。（用拄杖敲一下）千鈞之弩，不會因為一隻小老鼠而發射。又敲一下，宰牛的刀，怎麼能用來給人宰雞呢？靈敏的人當下就能領會，哪裡還會東尋西覓？領會了嗎？（又敲一下）輕易地就能將它變成龍泉劍，一掃塵埃，奠定修行之基。（喝一聲）下座。
【English Translation】 English version Ascending the pagoda. Only to see maple forests like brocade covering the mountains, and chrysanthemums like gold covering the ground. The sun and moon pass swiftly like shuttles. Unknowingly, I am thirty-four years old. Our time is not to be taken lightly. We must quickly realize the meaning of no-birth (anutpāda, 無生意). Monks, what is the meaning of no-birth? (Pausing for a long time) The painting on the cliff cannot last forever, and the sound of the waterfall is like an ancient zither without strings.
Entering the hall for Dharma talk. The saying of the Patriarch (Bodhidharma) at Dangyang (當陽), is the key to upward enlightenment. If one can understand this, the whole world will be filled with light, and all Dharmas and all things will be filled with wonderful functions. If one cannot understand, then the clouds and moon are the same everywhere, only the streams and mountains are different.
Entering the hall for Dharma talk. The World-Honored One (Buddha) held up a flower, Bodhidharma (達磨) faced the wall for nine years, Dangyang (當陽) directly revealed the truth, all are direct pointing. Although the essence and function are different, they are essentially the same. Understanding one can illuminate three, just as one can discern the weight of zhu (銖) and liang (兩) with one's eyes. How many people have missed it right in front of them, unable to push forward or retreat backward, ultimately having to return to the source. So, what happens after returning to the source? (Striking the ground with a staff) Every movement follows the ancient path, not falling into the trap of stillness. (Shouting) Leaving the seat.
Entering the hall for Dharma talk. The past mind is unattainable, the future mind is unattainable, and the present mind is unattainable. In the unattainable, one can still attain. So, what is attained? (Pausing for a long time) If it weren't for the story of shooting the stone tiger in Lantian (藍田), General Li (李將軍) would have been mistakenly killed.
Ode to the Cause of Difficult Childbirth. Not receiving the official document might be okay, but once received, it's like ants on a hot pot. Suddenly, the valley sends a clear morning breeze, like the moon falling into a cold pool, leaving behind a pearl.
Zen Master Zhaorun (照潤) of Fayu (法雨) Mountain in Annam (安南) (Vietnam)
A son of the Hong (洪) family in this region, he was tonsured at Hengwen (恒聞), studied with Tiantai Sheng (天臺省), and was finally certified by the monk Meixi (梅溪).
Entering the hall for Dharma talk. (Striking the staff once) A thousand-catty crossbow will not be triggered for a tiny mouse. (Striking again) How can a butcher's knife be used to cut chicken for someone? A clever person will understand immediately, why would they search east and west? Do you understand? (Striking again) Easily transform it into a Longquan (龍泉) sword, sweeping away the dust and establishing the foundation of practice. (Shouting) Leaving the seat.
堂。山自青。水自綠。松自直。棘自曲。此四轉語。轉轉有個落處。大眾且道。落在甚麼處。卓拄杖一下云。河裡失錢河裡捷。
上堂。不是心。不是佛。不是物。且道。是個甚麼。釋迦老子。雪山六年苦行。達磨大師。少室面壁九載。要且摸索不著。古今天下老和尚。競出頭來。各逞其威。亦摸索不著。直饒摸得著。也是秦時𨍏轢。喝一喝下座。
上堂。明如日。黑似漆。細若微塵。寬若太虛。到者里。若作佛法商量。十個有五雙。未免當頭錯過。不錯過。芍藥花開紅朵朵。
上堂。天上無雙日。人間獨至尊。萬年松不老。聖壽等乾坤。既然如是。且道。以何為憑。卓拄杖一下云。亙古亙今。
慈濟舟禪師法嗣
黃平崇安觀音六行海鑒禪師
荊州易氏子。在滇之遙安府妙峰山披剃。依靈隱老人具足。參慈濟和尚印記。
萬德開禪師法嗣
普安印海學偦禪師
古滇南氏子。母李氏。夢梵僧入家始生。二十二。于本邑法界寺。禮德明披剃。二十七。依水目非相。受沙彌戒。游黔至金粟。參祖鼻圓具。至新城圓通。參萬德和尚。德問。那裡來。師云。金粟來。德云。古人道。藏身處沒軌跡。汝作么生會。師云。有水皆含月。德云。沒軌跡處莫藏身。聻。師云。無
【現代漢語翻譯】 堂。山自青。水自綠。松自直。棘自曲。這四句轉語，每一句都有其落腳點。各位，你們說，這落腳點在哪裡？用拄杖敲擊一下說：『河裡丟了錢，就在河裡撈回來。』
上堂。不是心，不是佛，不是物。那麼，它到底是什麼？釋迦老子（釋迦牟尼佛），在雪山苦修六年；達磨大師（菩提達摩），在少室山面壁九年。最終也沒能摸索到。古往今來的老和尚們，爭先恐後地出來，各自施展自己的威風，也還是摸索不到。即使真的摸索到了，也不過是秦朝（公元前221年-公元前207年）的舊轍。喝一聲，下座。
上堂。明亮如太陽，黑暗如油漆，細小如微塵，寬廣如太虛。到了這裡，如果還用佛法來討論，十個人里有五雙會當面錯過。不錯過的話，芍藥花開，紅艷艷的。
上堂。天上沒有第二個太陽，人間唯有至尊。萬年的松樹不會老，聖上的壽命等同於天地。既然如此，那麼，憑什麼來證明呢？用拄杖敲擊一下說：『亙古亙今。』
慈濟舟禪師的法嗣
黃平崇安觀音六行海鑒禪師
是荊州易氏的兒子，在雲南的遙安府妙峰山剃度出家。依止靈隱老人受具足戒。參拜慈濟和尚得到印可。
萬德開禪師的法嗣
普安印海學偦禪師
是古滇南氏的兒子。母親李氏，夢見梵僧進入家中才生下他。二十二歲時，在本邑的法界寺，禮拜德明剃度出家。二十七歲時，依止水目非相，受沙彌戒。遊歷到貴州的金粟，參拜祖鼻圓具。到達新城圓通，參拜萬德和尚。萬德問：『從哪裡來？』禪師說：『從金粟來。』萬德說：『古人說，藏身之處沒有軌跡，你如何理解？』禪師說：『有水的地方都包含著月亮。』萬德說：『沒有軌跡的地方不要藏身，怎麼樣？』禪師說：『沒有。』
【English Translation】 Hall. Mountains are naturally green. Water is naturally blue. Pines are naturally straight. Thorns are naturally curved. These four turning phrases, each turn has a landing point. Everyone, tell me, where does it land? He struck his staff once and said, 'Lost money in the river, quickly retrieve it from the river.'
Ascending the hall. It is not mind, it is not Buddha, it is not a thing. Then, what exactly is it? Shakya the Old Man (Sakyamuni Buddha), practiced asceticism for six years in the Himalayas; Dharma Master (Bodhidharma), faced the wall for nine years in Shaolin. Yet, they couldn't grasp it. Old monks throughout history have come forward, each displaying their power, but still couldn't grasp it. Even if they did grasp it, it would only be following the old tracks of the Qin Dynasty (221 BC - 207 BC). He shouted once and descended from the seat.
Ascending the hall. Bright as the sun, dark as lacquer, tiny as dust, vast as the great void. Arriving here, if you still discuss it in terms of Buddhist teachings, five out of ten pairs will miss it face to face. If you don't miss it, the peony flowers bloom, red and vibrant.
Ascending the hall. In the heavens, there is no second sun; in the human world, there is only the supreme one. The ten-thousand-year pine does not age; the sage's life is equal to heaven and earth. Since it is so, then, what is the proof? He struck his staff once and said, 'From beginningless time to endless time.'
Dharma Successor of Chan Master Ciji Zhou
Chan Master Haijian of Chong'an Guanyin Six Practices in Huangping
Was a son of the Yi family in Jingzhou, tonsured at Miaofeng Mountain in Yao'an Prefecture, Yunnan. He received full ordination relying on Elder Lingyin. He visited Chan Master Ciji and received his seal of approval.
Dharma Successor of Chan Master Wande Kai
Chan Master Yinhai Xuexu of Puan
Was a son of the Nan family in ancient Yunnan. His mother, Li, conceived him after dreaming of a Brahmin monk entering her home. At the age of twenty-two, he was tonsured at the Fajie Temple in his native county, paying respects to Deming. At the age of twenty-seven, he relied on Feixiang of Shuimu and received the novice precepts. He traveled to Jin Su in Guizhou and visited Zubi Yuanju. Arriving at Yuangtong in Xincheng, he visited Abbot Wande. Wande asked, 'Where do you come from?' The master said, 'From Jin Su.' Wande said, 'The ancients said, 'Where you hide your body, there are no traces.' How do you understand this?' The master said, 'Wherever there is water, it contains the moon.' Wande said, 'Where there are no traces, do not hide your body, how about it?' The master said, 'None.'
山不帶云。德云。原來阇黎腳跟未點地在。師云。竿木隨身。逢場作戲。德云。只恐詐明頭。師云。老和尚也。不得壓良為賤。德深肯之。師嘗述偈曰。達磨西來。特地安排。直指人心。眼裡添釘。不是渠儂生我慢。只因雪化水流聲。
黔南會燈錄卷第六 卍新續藏第 85 冊 No. 1591 黔南會燈錄
黔南會燈錄卷第七
習安天龍 如純 輯
密參山禪師法嗣
貴陽指月爍吼𠁼禪師
滇之曲靖許氏子。于本郡天竺寺。禮覺悟剃染。參密參和尚印可。
上堂。流光易度。五十有八。幻隨幻住。不拘花甲。驀拈起拂子云。且道。是幻耶。非幻耶。若道是幻。幻不自幻。若謂非幻。非幻不幻。且拈放一邊。只如善財參遍百餘城。文殊指陳第一義。又且如何。八十老翁入場屋。真誠不是小兒戲。
臘八上堂。擊碎玄關山色寒。如來成道不虛談。明星午夜誰同睹。隴上梅花自破顏。冰皎皎雪漫漫。一色凝然化外看。直往南方無垢界。獻珠成佛不為難。且道。那是不難處。彈指頓超無量劫。輕輕屈指便成拳。
上堂。華嚴將諷畢。摩利初開啟。當此慶元宵。笙歌時貫耳。妙音觀世音。自在忘依倚。滿月圓如鏡。長天凈若洗。銀花噴火樹。轉次生歡喜。何故
【現代漢語翻譯】 現代漢語譯本 山不帶云。德云（人名）。原來阇黎（梵語，意為導師）腳跟未點地在。師云。竿木隨身。逢場作戲。德云。只恐詐明頭。師云。老和尚也。不得壓良為賤。德深肯之。師嘗述偈曰。達磨（菩提達摩，禪宗始祖）西來。特地安排。直指人心。眼裡添釘。不是渠儂生我慢。只因雪化水流聲。
黔南會燈錄卷第六 卍新續藏第 85 冊 No. 1591 黔南會燈錄
黔南會燈錄卷第七
習安天龍 如純 輯
密參山禪師法嗣
貴陽指月爍吼𠁼禪師
滇之曲靖許氏子。于本郡天竺寺。禮覺悟剃染。參密參和尚印可。
上堂。流光易度。五十有八。幻隨幻住。不拘花甲。驀拈起拂子云。且道。是幻耶。非幻耶。若道是幻。幻不自幻。若謂非幻。非幻不幻。且拈放一邊。只如善財（《華嚴經》中人物）參遍百餘城。文殊（文殊菩薩）指陳第一義。又且如何。八十老翁入場屋。真誠不是小兒戲。
臘八上堂。擊碎玄關山色寒。如來（佛的稱號）成道不虛談。明星午夜誰同睹。隴上梅花自破顏。冰皎皎雪漫漫。一色凝然化外看。直往南方無垢界。獻珠成佛不為難。且道。那是不難處。彈指頓超無量劫。輕輕屈指便成拳。
上堂。華嚴（《華嚴經》）將諷畢。摩利（星名）初開啟。當此慶元宵。笙歌時貫耳。妙音觀世音（觀世音菩薩）。自在忘依倚。滿月圓如鏡。長天凈若洗。銀花噴火樹。轉次生歡喜。何故
【English Translation】 English version The mountain does not carry clouds. Deyun (a name). So, the heels of the Ajari (Sanskrit, meaning teacher) have not touched the ground. The master said, 'A pole of wood follows the body, acting according to the occasion.' Deyun said, 'I'm just afraid of those who falsely claim to be enlightened.' The master said, 'Even an old monk should not oppress the good as if they were base.' De Shen agreed with this. The master once recited a verse: 'Bodhidharma (the founder of Zen Buddhism) came from the West, specially arranged. Directly pointing to the human mind, adding nails to the eyes. It's not that they are inherently arrogant, but simply because snow melts and water flows.'
Qiannan Collected Records of the Lamp, Volume 6 卍 New Supplement Collection, Volume 85, No. 1591, Qiannan Collected Records of the Lamp
Qiannan Collected Records of the Lamp, Volume 7
Compiled by Xi'an Tianlong and Ruchun
Successor of Chan Master Mican Mountain
Guiyang Zhiyue Shuo Hou 𠁼 Chan Master
A man from the Xu family of Qujing, Yunnan. At Tianzhu Temple in this prefecture, he was tonsured by Juewu. He was approved by the Chan Master Mican.
Entering the hall. 'Time easily passes, fifty-eight years have gone by. Illusions follow illusions, not bound by the cycle of years.' Suddenly picking up the whisk, he said, 'Tell me, is it illusion or not illusion? If you say it is illusion, illusion does not create itself. If you say it is not illusion, non-illusion does not create illusion.' Setting it aside, 'Just like Sudhana (a figure in the Avatamsaka Sutra) visiting over a hundred cities, Manjusri (Manjusri Bodhisattva) pointing out the ultimate truth, what then? An eighty-year-old man enters the arena, sincerity is not a child's play.'
Entering the hall on the eighth day of the twelfth lunar month. 'Shattering the mysterious barrier, the mountain colors are cold. The Tathagata's (title for a Buddha) attainment of enlightenment is not empty talk. Who together saw the morning star at midnight? The plum blossoms on the ridge naturally break into smiles. Ice is bright, snow is vast, one color is solidified, looking beyond transformation. Going straight to the stainless realm of the South, offering a pearl to become a Buddha is not difficult.' Tell me, where is it not difficult? Snapping fingers instantly transcends countless kalpas. Lightly bending fingers becomes a fist.
Entering the hall. 'The Avatamsaka Sutra (the Flower Garland Sutra) is about to finish being chanted, and the Mali (star name) is just beginning to open. At this time of celebrating the Lantern Festival, the sounds of music constantly fill the ears. The wonderful sound is Avalokiteshvara (Avalokitesvara Bodhisattva), free and forgetting reliance. The full moon is round like a mirror, the long sky is clean as if washed. Silver flowers spray fiery trees, repeatedly generating joy. Why?'
。我見燈明佛。本光瑞如此。
中秋上堂。云凈一天。風清四海。桂子月中落。天香云外飄。人人圓光現前。個個真常獨露。於斯見得。一花堂上。臂肘交加。三晶門前。主賓互換。其或未然。荊棘林中下腳易。月明簾外轉身難。
小參。銀缸高剔坐立儼然。蘭麝平薰。起居自若。話頭清楚。不患靜地迷人。公案見成。自有生機奪秀。白寥寥無滯無礙。清的的離相離名。若到者般田地。千七百則殘羹冷飯。不許沾唇。一大藏陳年故紙。謾言合藥。山僧今日鉗錘再展。爐鞴重開。若要礦盡金純。除非脫皮換骨。何故聻。不因躡足龍門過。怎得春風動地來。
小參。今日己巳欲盡。明朝庚午方起。本來原無舊新。世俗強分彼此。若能不雜用心。那管人間甲子。從今打破趙州關。爆竹聲中好薦取。
示眾。心凈若蓮。月明似晝。香繞榻前。燈搖座右。要識本來面目。非青非黃非肥瘦。
示眾。春行冬令十分寒。縱有紅爐火費攢。寒暑不驚惟拄杖。是非坐斷獨蒲團。法身有主因無漏。覺體無私妙有觀。若果如斯端的去。分明生死不相干。
示眾。妄緣頓盡覺純真。碓嘴花生別是春。石女善吹無孔笛。木人慣撫沒絃琴。高山解聽常移足。流水知音每出身。此意若能深悟入。一回舉起一回新
【現代漢語翻譯】 現代漢語譯本：我見到燈明佛（Dipamkara Buddha，過去佛之一），他的本有光明是如此的殊勝。
中秋節上堂開示：天空澄凈，萬里無雲。清風和煦，吹遍四海。月中的桂花紛紛飄落，天上的香氣飄向云外。每個人圓滿的光明都顯現在眼前，個個真實的自性都獨自顯露。如果能在這裡有所領悟，就會發現一花堂上，大家摩肩接踵，三晶門前，主客身份互換。如果還不能領悟，那麼在荊棘林中落腳還容易些，在月光明亮的簾子外轉身就困難了。
小參：銀燈高高挑亮，僧人端坐儼然。蘭麝的香氣均勻地散發，起居行動自然如常。話頭清楚明白，不用擔心在清靜之地反而迷惑人。公案現成，自有生機勃勃，脫穎而出。白茫茫一片，沒有滯礙，沒有阻礙。清澈明凈，遠離一切相，遠離一切名。如果能達到這種境界，那麼過去一千七百則公案都如同殘羹冷飯，不許沾唇。全部的佛經都如同陳年舊紙，不能用來合藥。山僧我今天再次施展鉗錘，重新開啟爐火。如果要使礦石中的金子完全純凈，除非脫胎換骨。為什麼呢？如果不是親自走過龍門，怎麼能得到春風吹拂大地呢？
小參：今天己巳年（1749年）將盡，明天庚午年（1750年）即將開始。本來就沒有新舊之分，只是世俗之人強行區分彼此。如果能不夾雜任何妄念，專心致志地修行，哪裡還管人間歲月流逝。從今以後打破趙州關，在爆竹聲中好好地去體悟。
示眾：心清凈如同蓮花，光明如同白晝。香氣繚繞在禪榻前，燈光搖曳在座位旁。想要認識本來的面目，它既不是青色，也不是黃色，既不是肥胖，也不是瘦弱。
示眾：春天施行冬天的政令，十分寒冷。即使有紅紅的火爐，也白費柴火。寒冷和炎熱都不能使他驚動，只有手中的拄杖陪伴著他。是非都被他果斷地截斷，只有蒲團陪伴著他。法身有主，因為它沒有煩惱的泄漏。覺悟的本體沒有私心，所以能產生微妙的觀照。如果真能這樣去做，那麼就能清楚地明白生死與自己毫不相干。
示眾：妄想的因緣一旦斷盡，覺悟的真性就純粹顯現。碓嘴上生出的花生，別有一番春意。石女擅長吹奏沒有孔的笛子，木人習慣彈奏沒有弦的琴。高山善於傾聽，常常移動腳步，流水懂得音律，每次都能恰如其分地流出。如果能深刻地領悟這個道理，那麼每次舉起都是一次新的開始。
【English Translation】 English version: I saw Dipamkara Buddha (the Light-Making Buddha, one of the Buddhas of the past). His inherent light was so auspicious.
Mid-Autumn Festival Dharma Talk: The sky is clear, without a cloud in sight. The breeze is gentle, blowing across the four seas. Osmanthus flowers fall from the moon, and heavenly fragrance drifts beyond the clouds. Everyone's perfect light appears before them, and each one's true nature is uniquely revealed. If one can realize this, one will see that in the one-flower hall, elbows are rubbing against each other, and before the Three Jewels gate, host and guest exchange roles. If this is not yet realized, then it is easier to set foot in a thicket of thorns than to turn around outside the moonlit curtain.
Small Gathering: The silver lamp is raised high, illuminating the dignified sitting posture. The fragrance of orchids and musk spreads evenly, and movements are natural and unconstrained. The topic of conversation is clear, so there is no worry of being misled in a quiet place. The public case is readily available, and there is a natural vitality that stands out. It is vast and without obstruction, clear and distinct, separate from form and name. If one reaches this state, then the 1,700 past cases are like leftover scraps, not to be touched. The entire Buddhist canon is like old paper, not to be used for medicine. This mountain monk today will once again wield the hammer and tongs, and reopen the furnace. If you want to purify the gold from the ore, you must undergo a complete transformation. Why? If you do not personally pass through the Dragon Gate, how can you receive the spring breeze that moves the earth?
Small Gathering: Today, the year of Ji Si (1749) is coming to an end, and tomorrow, the year of Geng Wu (1750) will begin. Originally, there is no old or new, but worldly people forcibly distinguish between them. If one can use the mind without mixing in any delusions, then one will not care about the passage of time in the human world. From now on, break through the Zhao Zhou barrier, and take advantage of the sound of firecrackers to recommend yourself.
Instruction to the Assembly: The mind is as pure as a lotus flower, and the light is like daylight. Fragrance surrounds the meditation mat, and the lamp sways beside the seat. If you want to recognize your original face, it is neither blue nor yellow, neither fat nor thin.
Instruction to the Assembly: Spring enacts the decrees of winter, and it is extremely cold. Even if there is a red furnace, the firewood is wasted. Cold and heat do not disturb him, only the staff accompanies him. Right and wrong are decisively cut off by him, only the meditation cushion accompanies him. The Dharma body has a master because it has no leakage of afflictions. The awakened essence has no selfishness, so it can produce subtle contemplation. If one can truly do this, then one will clearly understand that birth and death have nothing to do with oneself.
Instruction to the Assembly: Once the causes of delusion are exhausted, the pure nature of awakening is purely revealed. The peanut that grows on the rice huller has a special spring flavor. The stone woman is good at playing a flute without holes, and the wooden man is accustomed to playing a zither without strings. The high mountain understands listening and often moves its feet, and the flowing water knows music and always flows out appropriately. If one can deeply understand this principle, then each time it is raised, it is a new beginning.
。
恒秀林禪師法嗣
安南永興藍田光碧禪師
城都朱氏子。生值離亂。被擄入營數載。脫遇經題和尚剃髮。在雲南曲靖府東山寺。依余山和尚圓具。矢志行腳。參恒秀和尚印可。后住安南永興十餘年。足不越閫。一日示微恙。告眾而寂。塔于寺西。世壽四十七。僧臘三十。
永寧廣福明輝凈月禪師
城都趙氏子。生值世亂。隨戎入黔。于平越府圓覺庵。禮清海披剃。依達遠和尚具足。參恒秀和尚印可。立誓施茶接待。數十餘年。不改初志。又募修通滇大道。數百餘里。厥功未就。偶恙圓寂。塔于寺西。世壽六十七。師嘗有偈。已刻附秀師錄后。入藏流行。此不復贅。
楚眼襄禪師法嗣
貴陽谷萌法華慧林如英禪師
潭州梁氏子。在浙天童。禮心應剃染。后因行腳歸楚。依溈山圓具。久親楚眼襄印可。后住馬苗寶華。又遷法華。重建功畢。會城南關眾姓。慕師道德。迎至大士庵供養。為預建塔于庵后。師因警眾。示一偈云。老僧七十一。開口少神氣。來者免多言。說話損精力。若要問修行。腳跟下薦取。未曾死一番。少要夸伶俐。生死若不明。孤獨一張嘴。閉目且觀心。盤著兩隻腿。這著死工夫。當下超于彼。若依老僧言。利人先利己。說盡黃河波。原來只是水。
【現代漢語翻譯】 現代漢語譯本 恒秀林禪師的法嗣
安南永興藍田光碧禪師 是成都朱姓人家的孩子。出生時正值戰亂，被擄入軍營數年。後來遇到經題和尚為他剃度。在雲南曲靖府東山寺，依止余山和尚受具足戒。立志行腳參訪，得到恒秀和尚的印可。之後住在安南永興十餘年，足不出戶。一天，略感不適，告知眾人後圓寂。塔葬在寺廟西邊。世壽四十七歲，僧臘三十年。
永寧廣福明輝凈月禪師 是成都趙姓人家的孩子。出生時正值戰亂，跟隨軍隊進入貴州。在平越府圓覺庵，禮清海和尚剃度，依止達遠和尚受具足戒。參訪恒秀和尚得到印可。立誓施茶接待來往僧人，數十年如一日，不改變最初的志向。又募捐修建通往雲南的大道，數百餘里。工程尚未完成，因病圓寂。塔葬在寺廟西邊。世壽六十七歲。禪師曾作偈語，已經燒錄在《秀師錄》之後，收入藏經流通。這裡不再重複。
楚眼襄禪師的法嗣
貴陽谷萌法華慧林如英禪師 是潭州梁姓人家的孩子。在浙江天童寺，禮心應和尚剃度。後來因為行腳回到湖南，依止溈山受具足戒。長期親近楚眼襄禪師，得到他的印可。之後住在馬苗寶華寺，又遷往法華寺。重建工程完畢，恰逢城南關的眾多百姓，仰慕禪師的道德，迎請到大士庵供養。為此預先在庵后建造了塔。禪師因此警示眾人，說了一首偈語：『老僧七十一（公元），開口少神氣。來者免多言，說話損精力。若要問修行，腳跟下薦取。未曾死一番，少要夸伶俐。生死若不明，孤獨一張嘴。閉目且觀心，盤著兩隻腿。這著死工夫，當下超于彼。若依老僧言，利人先利己。說盡黃河波，原來只是水。』
【English Translation】 English version Successor of Chan Master Heng Xiulin
Chan Master Guangbi of Lantian, Yongxing, Annam Was born into the Zhu family of Chengdu. He was born during times of turmoil and was captured into the military camp for several years. Later, he encountered Monk Jingti who shaved his head. At Dongshan Temple in Qujing Prefecture, Yunnan, he received the complete precepts under Abbot Yushan. He vowed to travel and was approved by Abbot Hengxiu. Later, he lived in Yongxing, Annam for more than ten years, never stepping beyond the gate. One day, he showed slight illness and informed the assembly before passing away peacefully. His stupa is located west of the temple. He lived to be forty-seven years old, with thirty years as a monk.
Chan Master Jingyue of Guangfu, Yongning Was born into the Zhao family of Chengdu. He was born during times of turmoil and followed the army into Guizhou. At Yuangjue Nunnery in Pingyue Prefecture, he was tonsured by Qinghai. He received the complete precepts under Abbot Dayuan. He was approved by Abbot Hengxiu. He vowed to provide tea and hospitality, and for decades, he did not change his original aspiration. He also raised funds to build a road connecting Yunnan, several hundred miles long. Before the project was completed, he passed away peacefully due to illness. His stupa is located west of the temple. He lived to be sixty-seven years old. The master once wrote a verse, which has been engraved and attached to the record of Master Xiu, and circulated in the Tripitaka. It will not be repeated here.
Successor of Chan Master Chu Yanxiang
Chan Master Ruying of Huilin, Fahua, Gumeng, Guiyang Was born into the Liang family of Tanzhou. At Tiantong Temple in Zhejiang, he was tonsured by Xinying. Later, because he traveled back to Hunan, he received the complete precepts at Weishan. He was close to Chan Master Chuyanxiang for a long time and was approved by him. Later, he lived in Baohua Temple in Ma Miao, and then moved to Fahua Temple. After the reconstruction was completed, the people of Chengnanguan admired the master's virtue and welcomed him to Dashi Nunnery for offerings. A stupa was built in advance behind the nunnery for this purpose. The master then warned the assembly, reciting a verse: 'This old monk is seventy-one (AD), and speaking lacks energy. Those who come, avoid much talk, speaking drains energy. If you want to ask about practice, find it under your feet. If you haven't died once, boast less of cleverness. If life and death are not clear, a lonely mouth is all you have. Close your eyes and observe the mind, sit with both legs crossed. This dead effort, immediately transcends the other shore. If you follow the old monk's words, benefiting others comes before benefiting oneself. Having spoken of all the waves of the Yellow River, it turns out to be just water.'
講盡世間言。惟一個道理。若不悟斯道。難了個生死。
行之篤禪師法嗣
安南萬云卓庵閑禪師
蜀之廣元丘氏子。母夢盞飯僧入家投宿始生。幼不茹葷。寄名回龍山。因世亂入黔。禮佛旨和尚披剃。時年二十一。圓具后矢志遍參。游楚。至沿州十方庵。參行之和尚印證。復回安南。創辟雲山梵光寺。
上堂。春日融融。門外春光佈景。春風拂拂。檻前春樹凝煙。物物頭頭合道。在在處處明心。放之則周沙界。卷之則入微塵。香嚴擊竹猶遲。船子覆舟莫及。若向者里見得。更說甚麼平地登仙。白衣拜相。明明光吞宇宙。歷歷耀古騰今。且結角羅文歸根達本一句。作么生道。卓拄杖一下云。上元原是正月半。家家打鼓慶元宵。喝一喝下座。
頌華亭船子。雨笠煙蓑傲雪霜。竿頭風月老滄浪。適來釣得金鱗子。無限魚龍入鑊湯。
曹洞三十一世雲門下第四代
月印慶禪師法嗣
安南淡云明光禪師
楚南李氏子。在黔之安南定頭。禮本然老宿披剃。矢志行腳。游滇至鐘靈。依月印和尚具足。並請益。參究發明。皆得力于印師座下。所以承嗣印師也。頌世尊初生。才出頭來㘞一聲。指天指地得人憎。縱使雲門能蓋覆。至今難免賺癡僧。
安南金獅弗會傳知禪師
【現代漢語翻譯】 講盡世間所有的言語，最終都指向一個道理。如果不能領悟這個道理，就難以了脫生死。
行之篤禪師的法嗣
安南萬云卓庵閑禪師
是蜀地廣元丘氏的兒子。他的母親夢見一位僧人拿著一盞飯到家中投宿，之後就生下了他。他從小就不吃葷腥，寄名在回龍山。因為世道混亂，他進入黔地，拜佛旨和尚剃度出家，當時他二十一歲。圓滿受戒后，他立志遍參各地。遊歷到楚地，在沿州十方庵參拜行之和尚，得到印證。之後返回安南，開創了雲山梵光寺。
上堂說法。春日陽光融融，門外春色如畫。春風輕輕吹拂，欄桿前的春樹籠罩著煙霧。萬物都與道相合，處處都能明心見性。放開它，就能遍佈整個沙界（比喻極廣大的世界）；收攏它，就能進入微塵（極小的物質）。香嚴智閑禪師（Xiangyan Zhixian）擊竹開悟仍然遲了，船子德誠禪師（Chuanzi Decheng）覆舟示道也來不及了。如果能在這裡領悟，還說什麼平地登仙，白衣拜相呢？明明是光明吞噬宇宙，歷歷是光耀古今。那麼，結角羅文歸根達本這一句，該怎麼說呢？卓庵閑禪師拄了一下禪杖說：『上元節（農曆正月十五）原本就是正月半，家家戶戶敲鑼打鼓慶祝元宵節。』然後大喝一聲，走下座位。
讚頌華亭船子德誠禪師（Chuanzi Decheng）：頭戴雨笠，身披蓑衣，傲對冰雪風霜。在釣竿頂端欣賞風花雪月，在蒼茫的江面上度過一生。剛剛釣到一條金色的魚，無數的魚龍都要進入鍋中烹煮。
曹洞宗第三十一世，雲門宗下第四代
月印慶禪師的法嗣
安南淡云明光禪師
是楚南李氏的兒子，在黔地的安南定頭，拜本然老宿剃度出家。立志行腳參訪各地，遊歷到滇地的鐘靈，依止月印和尚受具足戒，並請教佛法，參究修行，所有的領悟都得益於月印禪師的座下。因此繼承了月印禪師的法脈。讚頌釋迦牟尼佛（Sakyamuni）初生：剛一出生就『㘞』的一聲，指天指地，令人憎恨。縱然是雲門文偃禪師（Yunmen Wenyan）能夠遮蓋掩飾，至今也難以避免欺騙那些愚癡的僧人。
安南金獅弗會傳知禪師
【English Translation】 Speaking exhaustively of all worldly words ultimately points to a single principle. If one cannot comprehend this principle, it is difficult to escape the cycle of birth and death.
Successor of Chan Master Xingzhi Du
Chan Master Zhuo'an Xian of Wanyun, Annam
Was the son of the Qiu family of Guangyuan, Shu. His mother dreamed of a monk carrying a bowl of rice lodging in her home, and then she gave birth to him. From a young age, he did not eat meat and was registered under the name of Mount Huilong. Due to the chaos of the world, he entered Qian and was tonsured by Buddhist Master Fuzhi. He was twenty-one years old at the time. After fully receiving the precepts, he vowed to visit and learn from various places. He traveled to Chu and, at the Shifang Hermitage in Yanzhou, he paid respects to the Chan Master Xingzhi and received confirmation. Afterwards, he returned to Annam and founded the Vanguang Temple on Mount Yun.
Ascending the hall to preach. The spring sun is warm and bright, and the spring scenery outside the door is picturesque. The spring breeze gently blows, and the spring trees in front of the railing are shrouded in mist. All things are in accordance with the Dao, and everywhere one can realize the mind and see one's nature. If released, it pervades the entire Sahā world (an immensely vast world); if contracted, it enters a mote of dust (an extremely small particle). Chan Master Xiangyan Zhixian's (Xiangyan Zhixian) enlightenment by striking bamboo was still too late, and Chan Master Chuanzi Decheng's (Chuanzi Decheng) overturning of the boat to demonstrate the Dao was also too slow. If one can realize it here, what more is there to say about ascending to immortality on flat ground or becoming a prime minister in white robes? Clearly, it is the light that swallows the universe, and distinctly, it illuminates the past and transcends the present. So, how should one speak the phrase 'tying knots and patterns, returning to the root and reaching the source'? Chan Master Zhuo'an Xian struck the staff once and said: 'The Lantern Festival (the fifteenth day of the first lunar month) is originally the middle of the first month, and every household beats drums to celebrate the Yuanxiao Festival.' Then, with a loud shout, he descended from his seat.
Eulogizing Boatman Chuanzi Decheng (Chuanzi Decheng) of Huating: Wearing a rain hat and a straw cloak, he defied the snow and frost. He enjoyed the wind and moon at the tip of his fishing rod, spending his life on the vast river. Just having caught a golden fish, countless fish and dragons must enter the pot to be cooked.
Thirty-first generation of the Caodong School, fourth generation under the Yunmen School
Successor of Chan Master Yueyin Qing
Chan Master Danyun Mingguang of Annam
Was the son of the Li family of Chunan. In Dingtou, Annam, in Qian, he was tonsured by Elder Benran. He vowed to travel and visit various places, traveling to Zhongling in Dian, where he received the full precepts from Master Yueyin and requested teachings, studying and practicing, all of his insights benefiting from being under Master Yueyin. Therefore, he inherited the Dharma lineage of Master Yueyin. Eulogizing Sakyamuni Buddha's (Sakyamuni) birth: As soon as he was born, he made a '㘞' sound, pointing to the sky and pointing to the earth, causing people to hate him. Even if Chan Master Yunmen Wenyan (Yunmen Wenyan) could cover it up, it is still difficult to avoid deceiving those foolish monks.
Chan Master Jinshi Fuhui Chuanzhi of Annam
蜀之餘氏子。年九歲。寓黔之安籠。禮極乘和尚剃髮。乘示參父母未生前話。乘寂后。師矢志遍參。游滇至廣南萬壽。參本源和尚。復歸黔。依松巋天一和尚具足。后遇月印和尚于江浙。回滇掛錫定頭。師往親覲。印一見器之。將拈花公案勘驗。機緣契合。親承印證。后隱居阿黑數載。邑侯余公。率眾紳士。請辟金獅洪音寺。
上堂。建叢林立規矩。逞能矜勢。豎門庭行法令。賣狗懸羊。所以古人。向千巖萬壑之間。韜名遁跡。深蓄厚養。遂能清振一時。美流萬世。設有先人未了底公案。萬不得已。出來了卻。今日知上座。且無未了底事。因甚也被此一陣業風。吹到金獅山裡。自逞一場敗露。雖然如是。檢點將來。又且事無一向。理有差殊。欲報佛祖深恩。必作四來依怙。發揮向上宗猷。開闢人天正路。當與么時。還有同聲相應。同氣相謀者么。卓拄杖一下云。共將補袞調羹手。撥轉如來正法輪。喝一喝。復舉。楊岐道。楊岐乍住屋壁疏。滿床盡撒雪珍珠。縮卻項暗嗟吁。翻憶古人樹下居。師云。楊岐老人恁么道。雖是清節操守。激厲後昆。怎奈檢點將來。只可獨善其身。欲豎臨濟門庭。猶未得在。看今日知上座。又作么生施設。復卓杖云。不因滄海闊。爭見百川潮。
上堂。日暖風和二月天。
【現代漢語翻譯】 現代漢語譯本 蜀地余氏之子，九歲時寄居在貴州安籠。他以極高的禮節拜見乘和尚並剃度出家。乘和尚開示他參究『父母未生前』的話頭。乘和尚圓寂后，這位僧人立志遍參各地。遊歷到雲南，在廣南萬壽寺參拜本源和尚。之後返回貴州，依止松巋天一和尚受具足戒。後來在江浙一帶遇到月印和尚，回到雲南后在定頭掛單。這位僧人前去親近月印和尚，月印和尚一見便器重他，用拈花公案來勘驗他，師徒機緣十分契合，他親自得到月印和尚的印證。之後隱居在阿黑山數年。當地的縣令余公，率領眾紳士，請他開闢金獅洪音寺。
上堂開示：建立叢林，設立規矩，逞強爭能，擺出架勢，豎立門庭，施行法令，如同掛羊頭賣狗肉。所以古人，才會在千巖萬壑之間，韜光養晦，深藏不露，厚積薄發，才能清正地振興一時，美名流傳萬世。如果還有先人未了結的公案，萬不得已，才出來了結。今天我問各位，既然沒有什麼未了結的事情，為什麼也被這一陣業風，吹到金獅山裡來，自暴其短呢？雖然如此，仔細檢查將來，事情總有不同，道理也有差別。想要報答佛祖的深恩，必須做四種依靠，發揮向上之宗風，開闢人天之正路。當這個時候，還有同聲相應，同氣相求的人嗎？用拄杖敲擊一下，說道：共同用治理國家的手段，撥轉如來的正法輪。呵斥一聲。又舉例說，楊岐（禪宗大師名號）說道：楊岐初住茅棚，屋壁稀疏，滿床都灑落著雪白的珍珠。他縮著脖子，暗自嘆息，回憶起古人住在樹下的生活。我（指作者）說，楊岐老人這樣說，雖然是清高的節操，激勵後人，但是仔細檢查起來，只可以獨自修身養性，想要樹立臨濟宗的門庭，還遠遠不夠。看看今天各位，又該如何設施呢？再次敲擊拄杖說：不因為滄海的寬闊，怎麼能見到百川來朝的壯觀景象呢？
上堂開示：陽光溫暖，微風和煦，正是二月的好天氣。
【English Translation】 English version A son of the Yu family from Shu (ancient name for Sichuan province), at the age of nine, resided in Anlong, Guizhou. He paid utmost respect to Monk Cheng and had his head shaved. Cheng instructed him to contemplate the 'before parents were born' topic. After Cheng's passing, the monk vowed to seek guidance everywhere. He traveled to Yunnan, visiting Wanshou Temple in Guangnan to pay respects to Monk Benyuan. Later, he returned to Guizhou and received full ordination from Monk Songkui Tianyi. He later encountered Monk Yueyin in the Jiangzhe area (Jiangsu and Zhejiang provinces). After returning to Yunnan, he stayed at Dingtou. The monk went to personally visit Yueyin, who immediately recognized his potential. Yueyin used the Flower Sermon (拈花, Nianhua - Buddha silently held up a flower and Mahākāśyapa understood) case to test him, and their connection was perfect. He personally received Yueyin's confirmation. Later, he lived in seclusion in Ahei for several years. The local magistrate, Yu, led the local gentry in inviting him to establish the Golden Lion Hongyin Temple.
During the Dharma talk: Establishing monasteries and setting up rules, showing off abilities and flaunting power, erecting facades and enforcing laws, is like selling dog meat under the pretense of selling lamb. Therefore, the ancients retreated to the mountains and valleys, concealing their names and hiding their tracks, deeply accumulating and nurturing themselves, so that they could purely revitalize the era and have their beauty flow for ten thousand generations. If there are still unresolved cases from the predecessors, only as a last resort, they would come out to resolve them. Today I ask you all, since there are no unresolved matters, why are you blown by this karmic wind to the Golden Lion Mountain, exposing your shortcomings? Although this is the case, upon careful examination in the future, things will always be different, and principles will also have discrepancies. If you want to repay the deep kindness of the Buddha, you must make four reliances, develop the upward sect's style, and open up the right path for humans and gods. At this time, are there any who resonate with the same voice and seek each other with the same spirit? He struck the staff once and said: Together, we will use the means of governing the country to turn the wheel of the Dharma of the Tathagata. He shouted once. He then cited Yangqi (楊岐, Yangqi - a famous Chan master) who said: Yangqi first lived in a thatched hut, the walls were sparse, and the bed was scattered with white pearls. He shrank his neck and sighed secretly, recalling the life of the ancients living under trees. I (referring to the author) say, although the old man Yangqi's words are noble integrity, inspiring future generations, but upon careful examination, he can only cultivate himself alone. If he wants to establish the Linji (臨濟, Linji - a Chan Buddhism school) sect's facade, it is still far from enough. Look at you all today, how will you set it up? He struck the staff again and said: If it were not for the vastness of the sea, how could we see the magnificent sight of hundreds of rivers flowing towards it?
During the Dharma talk: The sun is warm, and the wind is gentle, it is a good day in February.
鳥啼花放滿山川。當人直下恁么去。脫體風光本自然。是則也是。祇如水底魚蹤。空中鳥跡。又作么生商量。速道速道。
上堂。將此深心奉塵剎。是則名為報佛恩。良久云。佛恩報也。作么生是深心。還委悉么分。明月在梅稍上。看到梅稍卻又無。喝一喝下座。
宿士類
貴陽興國祖融法印和尚
蜀之李氏子。未詳披剃。依華山三昧和尚圓具。明萬曆欽賜紫衣。住興國終老。無恙坐脫。世壽六十三。僧臘不記。
貴陽觀音梵行傳性和尚
普陽人。在會城興國。禮祖融和尚披剃。並具足。傳衣缽。首住毗尼。后住觀音終老。塔于寺西。世壽七十三。僧臘四十餘。
西識清見和尚
楚籍王氏子。出身疆場。禮法中披剃。持金剛經得止。參靈藥和尚印證。師開法貴陽白雲寺終老。塔于寺側。
合鱗李居士
貴陽人。字之驊。原宦襲。棄儒學佛。參燕居和尚印證。翛然林下。集書一帙。名蔚堂草。並附有逃禪集。僅收雜偈二首。挺特男兒秉太阿。不將生死問如何。信然直下了無事。撒手懸巖唱哩啰。
詎肯瞞頇負己靈。分明鼻直兩眉橫。更須試看誰為主。十二時中常自惺。
普安邑侯天一劉居士
關南人。諱個臣。幼喜宗乘。常與當代尊
【現代漢語翻譯】 現代漢語譯本： 鳥兒啼叫，花兒盛開，遍佈山川。 當人們直接這樣去做的時候。 脫離形體的風光本來就是自然而然的。 說是這樣說。 比如水底的魚的軌跡，空中的鳥的痕跡。 又該如何商量呢？ 快說！快說！
上堂說法。 將這顆深沉的心奉獻給無盡的世界（塵剎，佛教用語，指無數的世界）， 這才能稱作報答佛的恩情。 停頓了很久說。 佛恩已經報答了。 什麼是深沉的心呢？ 還明白其中的分別嗎？ 明月懸掛在梅花枝頭。 看到了梅花枝頭卻又什麼都沒有。 大喝一聲，走下座位。
宿士類
貴陽興國祖融法印和尚
是四川李氏的兒子。 不清楚何時剃度。 依止華山三昧和尚圓滿受戒。 明朝萬曆年間（公元1573-1620年）皇帝欽賜紫衣。 住在興國寺直到去世。 無病而終。 世壽六十三歲。 僧臘不記得了。
貴陽觀音梵行傳性和尚
是普陽人。 在會城興國寺，拜祖融和尚剃度。 並受具足戒。 傳承衣缽。 最初住在毗尼寺，後來住在觀音寺直到去世。 塔建在寺廟西邊。 世壽七十三歲。 僧臘四十多年。
西識清見和尚
是湖北王氏的兒子。 出身軍旅。 拜法中和尚剃度。 持誦《金剛經》而有所領悟。 參拜靈藥和尚得到印證。 清見和尚在貴陽白雲寺開法直到去世。 塔建在寺廟旁邊。
合鱗李居士
是貴陽人。 字之驊。 原本是世襲的官職。 放棄儒學而學佛。 參拜燕居和尚得到印證。 悠然自得地生活在山林之下。 收集書籍成一冊，名為《蔚堂草》。 並附有《逃禪集》。 僅收錄雜偈二首。 挺拔的男兒掌握著太阿劍。 不將生死放在心上。 確信直接了當，無所事事。 撒開手在懸崖邊高唱哩啰。
難道肯糊里糊塗地辜負自己的靈性。 分明鼻子是直的，兩道眉毛是橫的。 更要試著看看誰是主人。 十二時辰中常常自己覺醒。
普安縣令天一劉居士
是關南人。 名諱個臣。 從小就喜歡佛法。 常常與當時的尊宿
【English Translation】 English version: The birds sing and the flowers bloom, filling the mountains and rivers. When people go directly like this. The scenery free from the body is originally natural. It is said to be so. For example, the traces of fish at the bottom of the water, the traces of birds in the sky. How else can we discuss it? Speak quickly! Speak quickly!
Ascending the hall to preach. Dedicate this deep heart to the dust realms (塵剎, chén shā, Buddhist term referring to countless worlds), This is called repaying the Buddha's kindness. Paused for a long time and said. The Buddha's kindness has been repaid. What is a deep heart? Do you still understand the distinctions within it? The bright moon hangs on the plum blossom branch. Seeing the plum blossom branch but there is nothing there. Shouted loudly and stepped down from the seat.
Category of Past Worthies
Venerable Abbot Zuurong Fayin of Xingguo Temple in Guiyang
Was the son of the Li family of Sichuan. It is not clear when he was tonsured. Relied on Venerable Samadhi of Huashan Mountain to receive full ordination. During the Wanli period (公元1573-1620) of the Ming Dynasty, the emperor bestowed a purple robe. Resided in Xingguo Temple until his death. Passed away peacefully without illness. Lifespan of sixty-three years. Monastic age is not recorded.
Venerable Chuanxing of Guanyin Temple in Guiyang
Was a native of Puyang. At Xingguo Temple in Huicheng, he was tonsured by Venerable Zuurong. And received full ordination. Inherited the robe and bowl. Initially resided in Vinaya Temple, later resided in Guanyin Temple until his death. The pagoda was built west of the temple. Lifespan of seventy-three years. Monastic age of more than forty years.
Venerable Qingjian of Xishi
Was the son of the Wang family of Hubei. Came from a military background. Was tonsured by Venerable Fachong. Maintained the Vajra Sutra and gained insight. Participated with Venerable Lingyao and received confirmation. Venerable Qingjian opened the Dharma at Baiyun Temple in Guiyang until his death. The pagoda was built next to the temple.
Layman Helin Li
Was a native of Guiyang. Styled Zhihua. Originally a hereditary official. Abandoned Confucianism to study Buddhism. Participated with Venerable Yanju and received confirmation. Lived leisurely under the mountains and forests. Collected books into a volume called 'Weitang Cao'. And attached 'Tao Chan Ji'. Only two miscellaneous verses are included. A stalwart man wields the Tai'a sword. Does not question life and death. Believes that it is straightforward and there is nothing to do. Lets go and sings 'lila' on the cliff.
How could he carelessly betray his own spirit. Clearly the nose is straight and the eyebrows are horizontal. It is even more necessary to see who is the master. Always be awake in the twelve periods of the day.
Layman Tianyi Liu, Magistrate of Puan
Was a native of Guannan. Named Gechen. Loved the teachings of the sect since childhood. Often with contemporary respected
宿。交往盤桓。初任福州。過江西。參龍山和尚有省。臨任。公事之暇。少閑談。只危坐。每有定課行持。嘗述偈曰。世間一切盡歸空。誰識真空用不窮。三萬三千獅子座。維摩應是足神通。
居易居士
法諱明福。金陵葉氏子。字得祿。鎮黔撫中軍事。幼好佛教。留意宗乘。參海內知識。未足其意。特建家庵。名鷲嶺禪寺。迎隱元和尚。于內問法。請益印證。復志謁諸方明宿盤桓。有偈頌機緣等。錄成一書。名逃禪集。僅收雜偈三首。機緣一則。
牧牛歌。露地白牛見也么。牧童拍掌笑呵呵。等閑不用勤鞭䇿。放去收來一任他。
心入空門身在家。朝衣脫去換袈裟。菩提不二原無樹。意地清涼轉法華。
六根有疚勿他疑。心病還須心藥醫。面壁九年無一字。令人特地嘆希奇。
元和尚問。牛頭未見四祖時。為甚百鳥銜花。天人送供。士曰。花開蜂蝶聚。元曰。見后因甚不來。士曰。果熟樹頭空。
三一居士
普安龍氏子。諱元敘。幼年因慕道之切。盡家以供僧道。一日遇松巋垂問。城東老母。與佛同生。因甚一生不欲見佛。士著語云。彼丈夫兮我丈夫。
六度居士
古滇李氏子。母尤氏。十五看香山戲。動出家念。父母不允。幸得霞昌老宿諭曰。昔
【現代漢語翻譯】 現代漢語譯本 宿（sù）：指僧人掛單住宿的地方。交往盤桓（jiāo wǎng pán huán）：指與人交往，在此逗留。初任福州：剛開始在福州任職。過江西：路過江西。參龍山和尚有省（cān lóng shān hé shàng yǒu xǐng）：參拜龍山寺的和尚，有所領悟。臨任：到任之後。公事之暇：公務之餘。少閑談：很少閑聊。只危坐：只是端坐。每有定課行持：每天都有固定的功課修行。嘗述偈曰：曾經作偈說。世間一切盡歸空：世間一切最終都歸於空性。誰識真空用不窮：誰能認識到真空的妙用是無窮無盡的。三萬三千獅子座：指華嚴經中的無量佛菩薩的座位。維摩（Vimalakirti）應是足神通：維摩詰居士應該具有足夠的神通。
居易居士
法諱明福（fǎ huì míng fú）：法名明福。金陵（jīn líng）葉氏子：金陵人，姓葉。字得祿：字得祿。鎮黔撫中軍事：在鎮黔擔任撫中軍事。幼好佛教：從小喜歡佛教。留意宗乘（liú yì zōng shèng）：留意禪宗的修行。參海內知識：參訪國內的善知識。未足其意：未能滿足他的心意。特建家庵：特意建造家庵。名鷲嶺禪寺：名為鷲嶺禪寺。迎隱元和尚：迎請隱元禪師。于內問法：在寺內向隱元禪師請教佛法。請益印證：請求開示並印證。復志謁諸方明宿盤桓：再次立志參訪各地的名師大德。有偈頌機緣等：有偈頌和機緣等。錄成一書：記錄成一本書。名逃禪集：名為《逃禪集》。僅收雜偈三首：只收錄了雜偈三首。機緣一則：機緣一則。
牧牛歌：露地白牛見也么：在露地上的白牛你看見了嗎？牧童拍掌笑呵呵：牧童拍手笑著。等閑不用勤鞭䇿：不用經常用鞭子抽打。放去收來一任他：放出去收回來都任由它。
心入空門身在家：心已進入空門，身卻還在家。朝衣脫去換袈裟：脫下朝服換上袈裟。菩提不二原無樹：菩提本無樹。意地清涼轉法華：心意清涼，誦讀《法華經》。
六根有疚勿他疑：六根有毛病，不要懷疑其他。心病還須心藥醫：心病還需心藥醫。面壁九年無一字：達摩祖師面壁九年，沒有留下一個字。令人特地嘆希奇：令人特別感嘆其稀奇。
元和尚問：隱元禪師問。牛頭（Niutou）未見四祖時：牛頭法融禪師未見四祖道信禪師時。為甚百鳥銜花：為什麼百鳥銜花。天人送供：天人送來供養。士曰：居士回答說。花開蜂蝶聚：花開時，蜜蜂蝴蝶自然聚集。元曰：隱元禪師說。見后因甚不來：見面后為什麼不來了。士曰：居士說。果熟樹頭空：果實成熟后，樹頭就空了。
三一居士
普安（Pǔ'ān）龍氏子：普安人，姓龍。諱元敘：名元敘。幼年因慕道之切：幼年因為仰慕佛道心切。盡家以供僧道：用全部家產供養僧人和道士。一日遇松巋（Sōng kuī）垂問：有一天遇到松巋禪師垂問。城東老母：城東的老母。與佛同生：與佛同時出生。因甚一生不欲見佛：為什麼一生都不想見佛。士著語云：居士回答說。彼丈夫兮我丈夫：他也是大丈夫，我也是大丈夫。
六度居士
古滇（Gǔ diān）李氏子：古滇人，姓李。母尤氏：母親姓尤。十五看香山戲：十五歲時看香山戲。動出家念：萌發出家的念頭。父母不允：父母不允許。幸得霞昌老宿諭曰：幸好得到霞昌老和尚開示說。昔
【English Translation】 English version Sù: Refers to the place where monks stay overnight. Jiāowǎng pánhuán: Refers to interacting with people and staying here. Chū rèn Fúzhōu: Initially took office in Fuzhou. Guò Jiāngxī: Passed by Jiangxi. Cān Lóngshān héshàng yǒu xǐng: Visited the monk of Longshan Temple and had some understanding. Lín rèn: After taking office. Gōngshì zhī xiá: During leisure time from official duties. Shǎo xiántán: Rarely chatted idly. Zhǐ wēizuò: Only sat upright. Měi yǒu dìngkè xíngchí: Every day there were fixed homework practices. Cháng shù jì yuē: Once recited a verse saying. Shìjiān yīqiè jìn guī kōng: Everything in the world eventually returns to emptiness. Shuí shí zhēnkōng yòng bù qióng: Who can recognize that the wonderful use of true emptiness is endless. Sānwàn sānqiān shīzi zuò: Refers to the seats of countless Buddhas and Bodhisattvas in the Avatamsaka Sutra. Vimalakirti (維摩): Vimalakirti should have enough supernatural powers.
Layman Juyi
Fǎ huì Míngfú: Dharma name is Mingfu. Jīnlíng Yè shì zǐ: A person from Jinling, surnamed Ye. Zì Délù: Style name is Delu. Zhèn Qián fǔ zhōng jūnshì: Served as a military officer in Zhenqian. Yòu hào Fójiào: Liked Buddhism since childhood. Liúyì zōngshèng: Paid attention to the practice of Zen Buddhism. Cān hǎinèi zhīshì: Visited knowledgeable teachers in the country. Wèi zú qí yì: Failed to satisfy his intentions. Tè jiàn jiā ān: Specially built a family hermitage. Míng Jiùlǐng Chán Sì: Named鷲嶺禪寺 (鷲嶺禪寺,鷲嶺禪寺). Yíng Yǐnyuán héshàng: Welcomed Zen Master Yinyuan. Yú nèi wèn fǎ: Asked Zen Master Yinyuan about the Dharma in the temple. Qǐngyì yìnzhèng: Requested guidance and confirmation. Fù zhì yè zhū fāng míng sù pánhuán: Again determined to visit famous teachers and virtuous people in various places. Yǒu jì sòng jīyuán děng: There are verses and opportunities, etc. Lù chéng yī shū: Recorded into a book. Míng Táo Chán Jí: Named 'Escape from Zen Collection'. Jǐn shōu zá jì sān shǒu: Only three miscellaneous verses are included. Jīyuán yī zé: One opportunity.
Herding Song: Lùdì bái niú jiàn yě me: Have you seen the white cow in the open field? Mùtóng pāizhǎng xiào hēhē: The shepherd claps his hands and laughs. Děngxián bùyòng qín biān cè: No need to whip it frequently. Fàng qù shōu lái yīrèn tā: Let it go and bring it back as it pleases.
Xīn rù kōngmén shēn zàijiā: The heart has entered the gate of emptiness, but the body is still at home. Cháo yī tuō qù huàn jiāshā: Take off the court clothes and put on the kasaya. Pútí bù èr yuán wú shù: Bodhi originally has no tree. Yì dì qīngliáng zhuǎn Fǎhuá: The mind is clear and cool, reciting the Lotus Sutra.
Liù gēn yǒu jiù wù tā yí: If the six senses have problems, don't doubt others. Xīnbìng hái xū xīnyào yī: Heart disease still needs heart medicine to cure. Miànbì jiǔ nián wú yī zì: Bodhidharma faced the wall for nine years without leaving a word. Lìngrén tèdì tàn xīqí: It is especially admirable for its rarity.
Zen Master Yinyuan asked: Niutou (牛頭): When Niutou Farong Zen Master had not yet met the Fourth Patriarch Daoxin. Wèi shén bǎi niǎo xián huā: Why did hundreds of birds carry flowers. Tiānrén sòng gòng: Devas sent offerings. The layman replied: Huā kāi fēng dié jù: When the flowers bloom, bees and butterflies naturally gather. Zen Master Yinyuan said: Jiàn hòu yīn shén bù lái: Why didn't you come after meeting. The layman said: Guǒ shú shù tóu kōng: After the fruit is ripe, the treetop is empty.
Layman Sanyi
Pǔ'ān Lóng shì zǐ: A person from Puan, surnamed Long. Huì Yuánxù: Named Yuanxu. Yòunián yīn mù dào zhī qiè: Because of his eagerness to admire the Buddhist path in his youth. Jìn jiā yǐ gòng sēng dào: Used all his family property to support monks and Taoists. Yī rì yù Sōng kuī chuí wèn: One day he met Zen Master Songkui who asked. Chéng dōng lǎomǔ: The old mother in the east of the city. Yǔ Fó tóng shēng: Born at the same time as the Buddha. Yīn shén yīshēng bù yù jiàn Fó: Why don't you want to see the Buddha in your life. The layman replied: Bǐ dàzhàngfū xī wǒ dàzhàngfū: He is a great man, and I am also a great man.
Layman Liudu
Gǔ diān Lǐ shì zǐ: A person from Gudian, surnamed Li. Mǔ Yóu shì: Mother's surname is You. Shíwǔ kàn Xiāngshān xì: At the age of fifteen, I watched the Xiangshan opera. Dòng chūjiā niàn: A thought of becoming a monk sprouted. Fùmǔ bù yǔn: Parents did not allow it. Xìng dé Xiáchāng lǎosù yù yuē: Fortunately, the old monk Xiachang enlightened and said. Xī
有維摩大士。作人天師。談不二法門。又不是在家菩薩耶。汝依我說。後來自有受用。士遵霞語。如父母命。有儒士黃中翠。指參爍吼和尚。得入頭處。后參善權和尚印證。所集有錄。僅收機緣三則。偈一首。
有僧問云。不是心不是佛不是物。是個甚麼。士展兩手曰。是個甚麼。僧云不會。士曰。怪我不得。
僧問云。盡大地是個火坑。因甚跳不出。士曰。盡大地是個火坑。僧擬議。士曰。燒殺也。
士一日卓杖行。有僧指杖問云。要者個作么。士曰。滑路上全得他力。
偈曰。著衣方免寒。吃飯卻止飢。祖師西來意。是甚破驢脊。
臨濟三十五世天童第五代破山下
嵩目宗禪師法嗣
黔西東山古雪智禪師
蜀東人。參嵩目和尚印證。
上堂。今朝五月端午。柴門不懸艾虎。時節豈可空過。五毒拈來共煮。明州布袋吃了。𠯗殺池州魯祖。好大歌莫莽鹵。甜瓜徹蒂甜。苦瓜連根苦。
上堂。元日初升。春回六宇。家家鳴鑼。戶戶擊鼓。大者騰歡。小者作舞。惟有東山與世殊。單條白棒慣莽鹵。顛拈倒弄且無年。日日打佛並打祖。忽有個傍不甘底出來道。者老漢。不諳時世。只知有己。不知有人。山僧即便和聲打退。因甚如此。任從滄海變。終不與君通
【現代漢語翻譯】 現代漢語譯本：有維摩大士（Vimalakirti，在家菩薩），作為人天導師，宣講不二法門。難道他不是在家菩薩嗎？你按照我說的去做，以後自然會有好處。黃士遵從霞語，如同聽從父母的命令。有儒士黃中翠，引薦他參拜爍吼和尚，得以入門。後來又參拜善權和尚印證。所收集的語錄，僅收錄機緣三則，偈頌一首。
有僧人問：『不是心，不是佛，不是物，那是什麼？』黃士展開雙手說：『那是什麼？』僧人說：『不會。』黃士說：『怪不得我。』
僧人問：『整個大地是個火坑，為什麼跳不出去？』黃士說：『整個大地是個火坑。』僧人猶豫。黃士說：『燒死了吧。』
黃士一日拄著枴杖行走，有僧人指著枴杖問：『要這個做什麼？』黃士說：『在光滑的路上全靠它的力量。』
偈語說：穿上衣服才免受寒冷，吃飯才能止住飢餓。祖師西來的意義，是什麼破驢的脊背？
臨濟宗第三十五世天童第五代破山 嵩目宗禪師的法嗣 黔西東山古雪智禪師
是蜀地東邊的人，參拜嵩目和尚得到印證。
上堂說法：『今天五月初五端午節，柴門不懸掛艾草老虎。時令豈能白白錯過，將五毒拿來一起煮。明州布袋和尚吃了，嚇死了池州魯祖。好大的歌聲不要莽撞。甜瓜從瓜蒂甜到瓜瓤，苦瓜連根都是苦的。』
上堂說法：『元旦太陽初升，春天回到宇宙。家家戶戶敲鑼，家家戶戶擊鼓。大的歡騰，小的跳舞。只有東山和世俗不同，單單一條白棒向來魯莽。顛倒玩弄且沒有年頭，天天打佛並且打祖。忽然有個旁邊不服氣的人出來說：這個老漢，不通曉時勢，只知道自己，不知道別人。』山僧我便和著聲音打退他。因為什麼這樣？任憑滄海變成桑田，終究不與你相通。
【English Translation】 English version: There was Upasaka Vimalakirti (Vimalakirti, a lay Bodhisattva), who acted as a teacher for humans and devas, expounding the Dharma of Non-duality. Isn't he a lay Bodhisattva? If you follow my words, you will naturally benefit later. Huang Shi followed Xia Yu's words as if they were his parents' commands. There was a Confucian scholar, Huang Zhongcui, who introduced him to consult with Monk Shuohou, allowing him to enter the path. Later, he consulted with Monk Shanquan for confirmation. The collected records only include three anecdotes and one verse.
A monk asked: 'It is not mind, not Buddha, not object, what is it?' Huang Shi spread out his hands and said: 'What is it?' The monk said: 'I don't understand.' Huang Shi said: 'Don't blame me.'
A monk asked: 'The entire earth is a fire pit, why can't one jump out?' Huang Shi said: 'The entire earth is a fire pit.' The monk hesitated. Huang Shi said: 'Burned to death, right?'
One day, Huang Shi was walking with a staff. A monk pointed at the staff and asked: 'What do you want this for?' Huang Shi said: 'On a slippery road, one relies entirely on its strength.'
The verse says: Wearing clothes avoids the cold, eating stops hunger. The meaning of the Patriarch's coming from the West, is what broken donkey's back?
The 35th generation of Linji, the 5th generation of Tiantong Poshan, the Dharma successor of Zen Master Songmu. Zen Master Guxue Zhi of Dongshan, Qianxi.
He was a person from eastern Shu, and received confirmation after consulting with Monk Songmu.
Ascending the hall to preach: 'Today is the fifth day of the fifth month, the Dragon Boat Festival. The thatched gate does not hang mugwort tigers. How can the season be wasted in vain? Take the five poisons and cook them together. The Cloth Bag Monk of Mingzhou ate them, scaring Lu Zu of Chizhou to death. Such a loud song, don't be reckless. The sweet melon is sweet from the stem to the core, the bitter melon is bitter from the root.'
Ascending the hall to preach: 'The first day of the new year, the sun rises, spring returns to the universe. Every household beats gongs, every household drums. The big ones rejoice, the small ones dance. Only Dongshan is different from the world, a single white staff is always reckless. Turning it upside down and playing with it without end, beating the Buddha and beating the Patriarch every day. Suddenly, someone nearby who is not convinced comes out and says: This old man, doesn't understand the times, only knows himself, doesn't know others.' This mountain monk immediately joins in and beats him back. Why is it like this? Let the sea change, I will never communicate with you.
。靠拄杖下座。
上堂。東風連日發群芽。開遍山前桃李花。捲起簾來人共見。當陽一句落誰家。速道速道。
小參。打鼓落堂。見成公案。燭燦香騰。與么不薦。若也薦。無邊剎境。自他不隔于毫端。十世古今。始終不離於當念。若不薦。且看老僧與汝判斷。拽拄杖下座。一時打散。
嵩眉海禪師法嗣
貴陽慈雲蒼龍語禪師
江南陸安張氏子。在黔之西山。禮語嵩老人剃染。圓具。參嵩眉和尚印可。住慈雲而終。塔于本山。世壽七十。僧臘四十。
上堂。般若如大日輪。升之則乾坤普照。如大火聚。近之則燎卻面門。如涂毒鼓。擊之則聞者皆喪。拈起也天回地轉。放下也海宴河清。祇如不拈不放。人人懷赤水之珠。個個抱荊山之玉。且家堂穩密一句。作么生道。良久云。自是不歸歸便得。五湖煙景有誰爭。
上堂。天無四壁。地絕八維。一亙晴空。貫通今古。明明絕去來。歷歷無向背。所以道。靈光獨耀迥脫根塵。體露真常。不拘文字。性心無染。本自圓成。但離妄緣。即如如佛。喚作如如。早是變也。且作么生是不變底訊息。良久云。早晨吃稀飯。下午又覺饑。喝一喝下座。
上堂。佛未出世。人人鼻孔撩天。個個腳跟點地。佛出世后。人人眼裡添沙。個個耳
【現代漢語翻譯】 現代漢語譯本 靠著枴杖走下座位。
上堂說法。和煦的東風連日吹拂，催發了無數新芽，山前的桃樹和李樹都開滿了鮮花。捲起簾子，大家一起欣賞這美景，但這當下直指本心的一句，究竟落在誰家呢？快說！快說！
小參。鼓聲響起，僧眾進入禪堂，這本身就是一個現成的公案（gōng'àn，佛教術語，指禪宗的機鋒、話頭）。燭光閃耀，香氣騰騰，如果這樣都不能領悟，那麼如果領悟了，無邊的佛國凈土，自他彼此不隔毫釐之間；過去、現在、未來十個世代，始終不離於當下的這一念。如果還不領悟，那就看看老僧如何為你們判斷！說完，拄著枴杖走下座位，將一切執著一時打散。
嵩眉海禪師的法嗣
貴陽慈雲蒼龍語禪師
語禪師是江南陸安張氏之子，在貴州西山，拜語嵩老人為師剃度出家，受具足戒。參拜嵩眉和尚，得到印可。後來住在慈雲寺，在那裡圓寂。塔建在本山。世壽七十歲，僧臘四十年。
上堂說法。般若（bōrě，梵語，智慧）就像巨大的太陽，升起則照亮整個宇宙；又像巨大的火堆，靠近則燒灼面門；又像塗有毒藥的鼓，敲響則聽到的人都會喪命。拈起它，天翻地覆；放下它，海晏河清。如果不拈起也不放下，那麼人人懷抱著赤水出產的寶珠，個個擁有荊山出產的美玉。那麼，家堂穩密這一句，該怎麼說呢？良久后說：『只要不再迷途，迴歸本性，五湖四海的美景又有誰能與你爭奪呢？』
上堂說法。天空沒有四面墻壁，大地沒有八個方向的邊維，一片晴朗的天空，貫通古今。明明朗朗地超越了來去，清清楚楚地沒有正反。所以說，靈光（língguāng，指自性光明）獨自閃耀，完全脫離了根塵（gēnchén，指六根所對的六塵，即色、聲、香、味、觸、法），本體顯露出真常，不拘泥於文字，自性心體沒有污染，本來就是圓滿成就的。只要遠離虛妄的因緣，就是如如不動的佛。但如果執著于『如如』，就已經變了。那麼，什麼是不變的真訊息呢？良久后說：『早上吃了稀飯，下午又覺得餓了。』說完，大喝一聲，走下座位。
上堂說法。佛未出世之前，人人鼻孔朝天，個個腳跟踏地，自在灑脫。佛出世之後，人人眼裡揉沙子，個個耳朵
【English Translation】 English version Leaning on his staff, he descended from the seat.
Entering the hall for a Dharma talk: 'The east wind blows for days, sprouting countless buds, peach and plum blossoms bloom all over the mountains. Raise the curtain, and everyone can see the beautiful scenery together, but to whom does this direct pointing of the mind belong? Speak quickly! Speak quickly!'
Small gathering. The drum sounds, and the monks enter the meditation hall, which in itself is a ready-made Koan (gōng'àn, a paradoxical anecdote or riddle used in Zen Buddhism to demonstrate the inadequacy of logical reasoning). The candles shine, and the incense rises. If you don't understand it like this, then if you do understand it, the boundless Buddha lands, self and other are not separated by a hair's breadth; the past, present, and future ten generations are always inseparable from the present moment. If you still don't understand, then see how this old monk judges for you! After speaking, he descended from the seat with his staff, scattering all attachments at once.
Dharma successor of Zen Master Songmei Hai
Zen Master Canglong Yu of Ciyun Temple, Guiyang
Zen Master Yu was the son of the Zhang family of Luan, Jiangnan. In Xishan, Guizhou, he was tonsured by Elder Yu Song and received the complete precepts. He visited Monk Songmei and received his approval. Later, he lived in Ciyun Temple, where he passed away. His stupa was built on the same mountain. He lived to be seventy years old, with forty years as a monk.
Entering the hall for a Dharma talk: 'Prajna (bōrě, Sanskrit for wisdom) is like a great sun, rising to illuminate the entire universe; it is like a great fire, approaching it will burn your face; it is like a drum coated with poison, striking it will cause those who hear it to die. Picking it up, heaven and earth are turned upside down; putting it down, the sea is calm and the river is clear. If you neither pick it up nor put it down, then everyone holds the pearl produced in Chishui, and everyone possesses the jade produced in Jing Mountain. So, how should the phrase 'the family hall is secure' be spoken? After a long silence, he said: 'As long as you no longer stray and return to your true nature, who can compete with you for the beautiful scenery of the five lakes?'
Entering the hall for a Dharma talk: 'The sky has no four walls, and the earth has no eight directions. A clear sky penetrates the past and present. Clearly transcending coming and going, distinctly without front or back. Therefore, it is said that the spiritual light (língguāng, referring to the light of self-nature) shines alone, completely detached from the root dust (gēnchén, referring to the six roots and their corresponding six dusts, namely form, sound, smell, taste, touch, and dharma), the body reveals true constancy, not bound by words, the nature of the mind is without defilement, and is originally perfectly accomplished. As long as you stay away from false conditions, you are the Thus Come One (Tathagata). But if you cling to 'Thus Come One', it has already changed. So, what is the unchanging true message? After a long silence, he said: 'I ate porridge in the morning, and I feel hungry again in the afternoon.' After speaking, he shouted loudly and descended from the seat.
Entering the hall for a Dharma talk: 'Before the Buddha appeared in the world, everyone's nostrils pointed to the sky, and everyone's heels were on the ground, free and unrestrained. After the Buddha appeared in the world, everyone rubbed sand in their eyes, and everyone's ears
中著水。于中若有一個半個。上無攀仰。下絕己躬底。出來道個凡聖無差。古今一致。不妨慶快平生。如無。山僧更與重添𡏖𡒁去也。卓拄杖下座。
上堂。明如日。黑似漆。真不掩偽。曲不藏直。雪山六載空忍饑。少室九年癡面壁。于中若具擇法眼底。只向羊邊干處臥。豈肯從他雪地立。雖然如是。不得春風花不開。花開須借春風力。喝一喝下座。
威陽華嚴長靈祐禪師
荊州胡氏子。值世亂。從戎入黔。至二十七歲。切思出塵。寓九龍山。皈依燕居和尚。又親西山語嵩和尚。后禮嵩眉祝髮圓具。並請益發明。親承印可。開法華嚴。遷臥云。后復游楚。
上堂。靈機密運。寶劍全彰。截斷千差。真常獨露。頭頭顯妙。物物輝光。一道清虛。貫通今古。明明絕去來。歷歷無對待。坐斷毗盧頂。不秉釋迦文。到者里。說甚隨處作主。遇緣即宗。直得萬機休罷。千聖不攜。且超然一句。作么生道。喝一喝下座。
上堂。智鑒圓明。萬法皆空。慧光獨露。了妄全真。塵塵剎剎。普現威權。物物頭頭。全彰妙用。只得龍吟霧起。虎嘯風生。瓦礫石頭。咸皆𨁝跳。山川草木。動地喧鳴。殊勝中殊勝。奇特中奇特。且作么生是日用應緣一句。揮拂子云。掬水月在手。弄花香滿衣。
上堂。舉
【現代漢語翻譯】 現代漢語譯本 掉入水中。如果其中有一個半個開悟之人，上無所攀援，下無立足之地，出來說凡聖沒有差別，古今一致，不妨慶幸此生。如果沒有，老衲再為你添些泥巴。說完，拄著枴杖走下座位。
上堂說法。光明如太陽，黑暗如漆黑。真實無法掩蓋虛假，彎曲無法隱藏正直。雪山六年空自忍受飢餓，少室山九年癡呆地面壁。如果其中有具備擇法眼的人，只會在羊群旁邊乾燥的地方睡覺，哪裡肯在雪地裡站立？雖然如此，沒有春風花不開，花開需要藉助春風的力量。喝一聲，走下座位。
威陽華嚴長靈祐禪師
是荊州胡氏的兒子。遇到戰亂，從軍進入黔地。到二十七歲時，深切思考出家修行，寄居在九龍山，皈依燕居和尚。又親近西山語嵩和尚。後來到嵩眉剃度圓滿受戒，並請教佛法得以開悟，親自得到印可。在華嚴開創道場，后遷往臥云，之後又遊歷楚地。
上堂說法。靈妙的機用秘密執行，寶劍完全展現鋒芒，截斷一切差別，真常之體獨自顯露。處處都顯現玄妙，物物都輝耀光明。一道清虛之氣，貫通古今。明明瞭了地超越了過去和未來，歷歷分明地沒有對待。坐斷毗盧遮那佛（Vairocana）的頂峰，不遵循釋迦牟尼佛（Sakyamuni）的教義。到了這裡，說什麼隨處作主，遇到因緣就發揮作用？直接達到萬機止息，千聖不來的境界。那麼，超然的一句，該怎麼說呢？喝一聲，走下座位。
上堂說法。智慧的觀照圓滿光明，萬法皆空。慧光獨自顯露，完全了悟虛妄而回歸真實。塵塵剎剎，普遍顯現威德神力。物物頭頭，完全彰顯妙用。只有龍吟才能引起霧氣，虎嘯才能生起狂風。瓦礫石頭，全都跳躍起來。山川草木，震動大地喧囂鳴叫。殊勝中的殊勝，奇特中的奇特。那麼，如何是日用應緣的一句呢？揮動拂塵說，『掬起水，月亮就在手中；玩賞花，香氣充滿衣裳。』
上堂說法，舉起……
【English Translation】 English version Falling into the water. If there is one and a half enlightened person in it, with nothing to climb above and no ground to stand on below, coming out to say that there is no difference between the mundane and the sacred, and that the past and present are consistent, it would be no harm to rejoice in this life. If not, this old monk will add more mud for you. After saying that, he struck the ground with his staff and descended from the seat.
Ascending the hall for Dharma talk. Bright as the sun, dark as lacquer. Truth cannot conceal falsehood, and crookedness cannot hide straightness. For six years in the Snow Mountains, he endured hunger in vain; for nine years in Shaoshi Mountain, he foolishly faced the wall. If there is someone among you with the eye to discern the Dharma, they would only lie down in the dry place beside the sheep, how could they be willing to stand in the snowy ground? Although it is so, without the spring breeze, flowers will not bloom; the blooming of flowers must rely on the power of the spring breeze. A shout, and then descend from the seat.
Zen Master Weiyang Huayan Changling You
Was a son of the Hu family of Jingzhou. Encountering the chaos of the world, he joined the army and entered Qian. At the age of twenty-seven, he deeply contemplated leaving the world, residing in Jiulong Mountain, taking refuge in Abbot Yanju. He also became close to Abbot Yusu of Xishan. Later, he shaved his head and received full ordination at Songmei, and sought enlightenment in the Dharma, receiving personal approval. He established a monastery in Huayan, later moving to Woyun, and then traveled to Chu.
Ascending the hall for Dharma talk. The subtle function of the spirit operates secretly, the precious sword fully displays its sharpness, cutting off all differences, the true and constant essence is revealed alone. Everywhere manifests the mysterious, everything shines with light. One path of pure emptiness penetrates the past and present. Clearly transcending coming and going, distinctly without duality. Sitting atop the peak of Vairocana, not adhering to the teachings of Sakyamuni. Arriving here, what is there to say about being the master everywhere, responding to conditions as they arise? Directly reaching the state where all activities cease and the myriad sages do not carry on. Then, how should one speak the transcendent phrase? A shout, and then descend from the seat.
Ascending the hall for Dharma talk. The wisdom of discernment is complete and bright, all dharmas are empty. The light of wisdom shines alone, fully understanding illusion and returning to truth. In every dust mote and every land, universally manifesting power and authority. In every thing and every head, fully displaying wondrous function. Only the dragon's roar can raise the mist, only the tiger's roar can generate the wind. Tiles and stones all jump up. Mountains, rivers, grasses, and trees shake the earth with their clamorous cries. Supreme among the supreme, extraordinary among the extraordinary. Then, what is the phrase for responding to conditions in daily life? Waving the whisk, he said, 'Scoop up the water, and the moon is in your hand; play with the flowers, and the fragrance fills your clothes.'
Ascending the hall for Dharma talk, raising...
芭蕉示眾云。你有拄杖子。與你拄杖子。頭上安頭。你無拄杖子。奪卻你拄杖子。斬頭覓活。芭蕉老漢。計窮力盡。無處啟口。向拄杖頭上作活計。山僧者里則不然。有也不與。無也不奪。直教他全體脫落。絲毫不掛。凈裸裸。赤灑灑。是你到家底訊息。何處更有一物。與諸人為緣為對。還會么。不見一法即如來。是則名為觀自在。
小參。舉古德云。尋牛須訪跡。學道學無心。跡在牛還在。無心道易成。即今眾中有個漢出來道。跡在者里。牛在甚麼處。直對他道。綠楊芳草岸。無處不稱尊。又有一個漢。出來道。我本無心。道在何處。對他道。經行及坐臥。常在於其中。又有一個漢。出來道。男兒自有通霄志。不向他人行處行。老僧聞得。只得飲氣吞聲。何故。一粒老鼠屎。打污一鍋羹。
元宵晚參。十五日已前。海底泥牛含月走。十五日已后。巖前石虎抱兒眠。正當十五日。石人把板雲中拍。木女銜笙井底吹。舉似燈籠笑破口。無端特地一場非。卓杖一下云。山僧拄杖子活如龍。一口吞卻了也。三十年後。免得敲磚打瓦。
石阡黃菊濟川普禪師
蜀之潼川梁氏子。入黔于西山鳳凰池。禮語嵩和尚披剃。參嵩眉印可。住九龍。
退院上堂。苦住龍山三五載。犁耙債滿便抽身。芒鞋拄
【現代漢語翻譯】 現代漢語譯本 芭蕉（人名，禪師）向大眾開示說：『你有拄杖子（禪杖，指已有所悟），給你拄杖子，這是頭上安頭（比喻多餘，重複）。你沒有拄杖子，奪去你的拄杖子，這是斬頭覓活（比喻絕處求生）。』芭蕉老漢，計窮力盡，無處開口，只能在拄杖頭上做文章。山僧我這裡則不然，有也不給，無也不奪，直接讓他完全脫落，一絲一毫也不掛礙，乾乾淨淨，赤裸裸，這才是你到家的訊息（指開悟的境界）。哪裡還有一物，與諸位作為因緣，作為對待呢？會得么？『不見一法即如來（意思是說，當你認識到沒有任何固定的法時，你就認識瞭如來），是則名為觀自在（這就是所謂的觀自在菩薩）。』
小參（禪宗的一種說法形式）。引用古德（古代的禪師）的話說：『尋牛須訪跡（尋找牛要根據軌跡），學道學無心（學習佛道要學習無心）。跡在牛還在（有軌跡說明牛還在），無心道易成（沒有妄心，道就容易成就）。』現在大眾中有一個人出來說：『軌跡在這裡，牛在哪裡？』直接對他說：『綠楊芳草岸，無處不稱尊（到處都是）。』又有一個人出來說：『我本無心，道在何處？』對他說：『經行及坐臥，常在於其中（道就在你的一舉一動中）。』又有一個人出來說：『男兒自有通霄志，不向他人行處行（大丈夫自有遠大的志向，不走別人走過的路）。』老僧我聽了，只能飲氣吞聲。為什麼？一粒老鼠屎，打污一鍋羹（比喻因為一個人的過失而壞了整體）。
元宵晚參。十五日以前，海底泥牛含月走（比喻虛幻不實）。十五日以後，巖前石虎抱兒眠（比喻迴歸平靜）。正當十五日，石人把板雲中拍（比喻不可思議），木女銜笙井底吹（比喻顛倒錯亂）。舉起燈籠，笑破了口，無端特地一場非（本來沒事，卻平白無故地惹出一場是非）。卓杖一下說：『山僧的拄杖子活如龍，一口吞卻了也。三十年後，免得敲磚打瓦（比喻避免無謂的爭論）。』
石阡黃菊濟川普禪師
是蜀地潼川梁氏的兒子，到黔地西山鳳凰池，拜語嵩和尚剃度出家，參學嵩眉禪師得到印可，後來住在九龍。
退院上堂。苦住龍山三五年，犁耙債滿便抽身（比喻償還了因果的債務就離開）。芒鞋拄（禪杖）
【English Translation】 English version Bājiāo (name of a Chan master) addressed the assembly, saying: 'If you have a staff (zhàngzi, referring to a Chan staff, symbolizing enlightenment), I'll give you a staff, adding a head on top of a head (tóu shàng ān tóu, meaning superfluous). If you don't have a staff, I'll take away your staff, seeking life in beheading (zhǎn tóu mì huó, meaning seeking survival in a desperate situation).' Old man Bājiāo, his plans exhausted, at a loss for words, could only make a living on the staff's head. But it's not like that here with this mountain monk. If you have it, I won't give it; if you don't have it, I won't take it away. I'll directly make him completely shed everything, not clinging to a single thread, utterly clean and naked. This is the news of your arrival home (dào jiā dǐ xiāoxi, referring to the state of enlightenment). Where else is there a thing to be an affinity or an object of treatment for you all? Do you understand? 'Not seeing a single dharma is thus the Tathagata (bù jiàn yī fǎ jí rúlái, meaning when you realize there are no fixed dharmas, you realize the Tathagata), this is called Avalokiteśvara (guān zìzài, meaning the Bodhisattva who perceives freedom).'
A small assembly (xiǎo cān, a type of Chan Dharma talk). Quoting an ancient worthy (gǔdé, an ancient Chan master), it is said: 'To find the ox, one must seek its tracks (xún niú xū fǎng jì, meaning to find enlightenment, one must follow the path). To learn the Way, learn no-mind (xué dào xué wúxīn, meaning to learn the Buddha's way, one must learn to be without a discriminating mind). If the tracks are there, the ox is still there (jì zài niú hái zài, meaning if there are traces, the ox is still present), no-mind makes the Way easy to achieve (wúxīn dào yì chéng, meaning without a deluded mind, the Way is easy to attain).' Now, if someone among you comes out and says: 'The tracks are here, where is the ox?' Directly tell him: 'Green willows and fragrant grasses on the bank, there is no place that is not honored (lǜ yáng fāng cǎo àn, wú chù bù chēng zūn, meaning everywhere is the truth).' If another person comes out and says: 'I originally have no-mind, where is the Way?' Tell him: 'Walking, standing, sitting, and lying down, it is always within them (jīng xíng jí zuò wò, cháng zài yú qí zhōng, meaning the Way is in all your actions).' If another person comes out and says: 'A man has his own soaring aspirations, not walking where others have walked (nán ér zì yǒu tōng xiāo zhì, bù xiàng tā rén xíng chù xíng, meaning a man has his own great aspirations, not following the path of others).' When this old monk hears this, I can only swallow my breath and remain silent. Why? One grain of rat droppings spoils the whole pot of soup (yī lì lǎo shǔ shǐ, dǎ wū yī guō gēng, meaning one person's mistake ruins the whole thing).
Evening assembly on the Lantern Festival. Before the fifteenth day, a mud ox at the bottom of the sea walks with the moon in its mouth (hǎi dǐ ní niú hán yuè zǒu, meaning illusory and unreal). After the fifteenth day, a stone tiger in front of the cliff sleeps embracing its cub (yán qián shí hǔ bào ér mián, meaning returning to peace). On the fifteenth day itself, a stone man claps a board in the clouds (shí rén bǎ bǎn yún zhōng pāi, meaning inconceivable), a wooden woman plays the sheng flute at the bottom of the well (mù nǚ xián shēng jǐng dǐ chuī, meaning upside down and chaotic). Holding up the lantern, it laughs so hard its mouth breaks open, for no reason, a special kind of trouble (wú duān tè dì yī chǎng fēi, meaning trouble arises for no reason). Striking the staff once, saying: 'This mountain monk's staff is as lively as a dragon, swallowing everything in one gulp. After thirty years, you'll be spared from knocking on bricks and hitting tiles (miǎn dé qiāo zhuān dǎ wǎ, meaning avoiding pointless arguments).'
Chan Master Jìchuān Pǔ of Huángjú Temple in Shíqiān
He was the son of the Liáng family of Tóngchuān in Shǔ (Sichuan province), went to Phoenix Pond in Xīshān in Qián (Guizhou province), and was tonsured by Monk Yǔ Sōng. He studied with Chan Master Sōngméi and received his approval. Later, he lived in Jiǔlóng.
Retiring from the abbotship, ascending the hall. Bitterly living on Dragon Mountain for three or five years, the debts of plowing and harrowing are paid off, and I withdraw (bǐyù cháng huán le yīnguǒ de zhàiwù jiù líkāi, meaning repaying the debts of karma and leaving). Straw sandals and a staff (chánzhàng)
杖如龍虎。試問同行有幾人。雪峰老人。楖𣗖橫擔不顧。彌勒大士。向十字街頭立等。且道。龍山長老。又作么生施設。卓拄杖云。出門三步外。別是一家風。
上堂。古云。青青翠竹。儘是真如。鬱鬱黃花。無非般若。黃山今日拈頭換尾。將古作今。以此真如般若。翻作廣大伽藍。直教十方龍象。到此各各于中安居平等性智。正恁么時。喚作廣大伽藍。又是真如般若。喚作真如般若。又是廣大伽藍。且如何得的當去。卓拄杖一下云。殿閣峰頭千古致。三門高對廣興場。
上堂。月大有三十。月小是初一。到者里。要且千聖不能知。諸佛不能識。是汝諸人還識么。若也識。且許途中受用。若也不識。九龍不吝慈悲。率性與諸人通個到家底訊息。如何是到家底訊息。良久擲拄杖云。也是烏龜鉆敗壁。
宗風定禪師法嗣
貴陽西山實行慧真禪師
西安葛氏子。禮宗風和尚。剃染具足。並以印證。
頌華亭船子。狂心猶勝在江邊。短棹長歌駕鐵船。不是夾山來換手。只教撐渡到驢年。
黃龍三關。我手何似佛手。打殺泥豬癩狗。剝盡貼肉汗衫。隨分拈花折柳。
我腳何似驢腳。踏斷趙州略彴。縱橫獨步大方。一任衲僧卜度。
人人有個生緣。漁翁腰帶牽船。夜宿蘆
【現代漢語翻譯】 現代漢語譯本： 拄杖如龍似虎，請問同行有幾人？雪峰老人，楖𣗖（一種木名）橫擔，毫不顧忌。彌勒大士（未來佛），在十字街頭站立等候。且說，龍山長老，又將如何設施？卓拄杖說：『出門三步外，別是一家風。』 上堂。古人說：『青青翠竹，儘是真如（佛教用語，指宇宙萬物的本體）。鬱鬱黃花，無非般若（佛教用語，指智慧）。』黃山我今日將頭尾顛倒，將古作今。以此真如般若，翻作廣大伽藍（佛教用語，指寺廟）。直教十方龍象（佛教用語，指有能力的人），到此各各于中安居平等性智（佛教用語，指平等看待一切事物的智慧）。正在這個時候，喚作廣大伽藍，又是真如般若；喚作真如般若，又是廣大伽藍。』且如何才能真正領會？卓拄杖一下說：『殿閣峰頭千古致，三門高對廣興場。』 上堂。月大有三十，月小是初一。到這裡，千聖（佛教用語，指眾聖人）也不能知，諸佛（佛教用語，指覺悟者）也不能識。是你們這些人還識得嗎？如果識得，且允許途中受用；如果也不識得，九龍不吝慈悲，率性與你們通個到家的訊息。如何是到家的訊息？良久擲拄杖說：『也是烏龜鉆敗壁。』 宗風定禪師法嗣 貴陽西山實行慧真禪師 西安葛氏子。禮宗風和尚，剃染具足，並以印證。 頌華亭船子。狂心猶勝在江邊，短棹長歌駕鐵船。不是夾山來換手，只教撐渡到驢年。 黃龍三關。我手何似佛手？打殺泥豬癩狗，剝盡貼肉汗衫，隨分拈花折柳。 我腳何似驢腳？踏斷趙州略彴（趙州橋的別稱），縱橫獨步大方，一任衲僧卜度。 人人有個生緣，漁翁腰帶牽船，夜宿蘆
【English Translation】 English version: The staff is like a dragon and a tiger. I ask, how many people are traveling with me? Old Man Xuefeng, carrying a jiyu (a type of wood) horizontally, doesn't care at all. Bodhisattva Maitreya (the future Buddha), stands and waits at the crossroads. Furthermore, how will Elder Longshan arrange things? He strikes his staff and says: 'Three steps outside the door, it's a different style altogether.' Ascending the hall. An ancient saying goes: 'The green bamboo is entirely tathata (suchness, the ultimate nature of reality). The luxuriant yellow flowers are none other than prajna (wisdom).' Today, Huangshan, I reverse the beginning and the end, making the ancient into the present. With this tathata and prajna, I transform it into a vast sangharama (monastery). I directly instruct the dragons and elephants of the ten directions (talented individuals) to come here and each reside peacefully within, dwelling in the wisdom of equality (seeing all things as equal). At this very moment, calling it a vast sangharama is also tathata and prajna; calling it tathata and prajna is also a vast sangharama.' But how can one truly understand it? He strikes his staff once and says: 'The halls and pavilions on the mountain peaks have a timeless charm; the three gates face the vast open field.' Ascending the hall. The large month has thirty days, the small month is the first day. Arriving here, even the thousand sages (saints) cannot know, the Buddhas (enlightened beings) cannot recognize. Do you people recognize it? If you recognize it, then you are allowed to enjoy it on the way; if you do not recognize it, then the Nine Dragons will not begrudge their compassion, readily sharing with you the news of arriving home. What is the news of arriving home? After a long silence, he throws his staff and says: 'It's also a turtle drilling through a ruined wall.' Successor of Zen Master Zongfeng Ding Zen Master Huizhen Shixing of Xishan, Guiyang A son of the Ge family from Xi'an. He paid respects to the Venerable Zongfeng, shaved his head, received the full precepts, and was certified. Ode to Boatman Huating. A mad heart is still better on the riverbank, rowing an iron boat with short oars and long songs. If it weren't for Jiashan coming to take over, he would only be ferrying until the year of the donkey. The Three Barriers of Huanglong. How is my hand like the Buddha's hand? Beat to death the mud pig and mangy dog, strip off the sweat-soaked shirt next to the skin, pick flowers and willows as you please. How is my foot like a donkey's foot? Trample and break the Zhao Zhou Bridge (another name for Zhao Zhou Bridge), walk alone freely, letting the monks speculate. Everyone has a cause and condition for birth, the fisherman's belt pulls the boat, spending the night in the reeds.
花深處。曉來搔首看天。
西山無滅慧穎禪師
印心於宗風和尚。
舉東山水上行話頌曰。諸佛出身處。東山水上行。云開紅日出。雨過綠苔生。
剖石鏡禪師法嗣
修文三潮水知非庵云峰祖高禪師
蜀之符氏子。因亂入黔。寓貴陽牟尼山。禮月空剃染。依語嵩老人具足。得法于剖石和尚。住知非數十年。康熙戊辰仲秋。告眾圓寂。塔于本庵之陽。世壽七十七。僧臘四十六。
上堂。大道本在目前。說甚目前難睹。以拄杖卓一卓云。若也睹。大家薦取雲門普。如不睹。君自西秦我東魯。喝一喝下座。
佛誕日示眾。指天指地已徒勞。七步周行禍更招。惹得雲門行正令。兒孫代代病尤高。
語聖正禪師法嗣
習安溪脈照一禪師
江西撫州吳氏子。寓蜀誕生。在黔安順州華嚴硐。禮德水披剃。過丹山參語聖和尚。又參敏樹老人圓具。后復丹山。掩關三載。印心於語聖和尚。
提督軍門侯延生然燈請。上堂。樹樹青松堅晚節。竿竿翠竹響清風。延齡千古燈輝燦。劫外春光迥不同。且如何是不同底訊息。良久喝一喝下座。
住定南萬壽上堂。昨日古佛堂里坐。今朝萬壽示機緣。攜筇唯是尋知己。處處青山展笑顏。且道。其中事作么生。顧視
【現代漢語翻譯】 花深處。曉來搔首看天。
西山無滅慧穎禪師
印心於宗風和尚。
舉東山水上行話頌曰。諸佛出身處。東山水上行。云開紅日出。雨過綠苔生。
剖石鏡禪師法嗣
現代漢語譯本：修文三潮水知非庵云峰祖高禪師
蜀之符氏子。因亂入黔。寓貴陽牟尼山。禮月空剃染。依語嵩老人具足。得法于剖石和尚。住知非數十年。康熙戊辰（1688年）仲秋。告眾圓寂。塔于本庵之陽。世壽七十七。僧臘四十六。
上堂。大道本在目前。說甚目前難睹。以拄杖卓一卓云。若也睹。大家薦取雲門普。如不睹。君自西秦我東魯。喝一喝下座。
佛誕日示眾。指天指地已徒勞。七步周行禍更招。惹得雲門行正令。兒孫代代病尤高。
語聖正禪師法嗣
習安溪脈照一禪師
江西撫州吳氏子。寓蜀誕生。在黔安順州華嚴硐。禮德水披剃。過丹山參語聖和尚。又參敏樹老人圓具。后復丹山。掩關三載。印心於語聖和尚。
提督軍門侯延生然燈請。上堂。樹樹青松堅晚節。竿竿翠竹響清風。延齡千古燈輝燦。劫外春光迥不同。且如何是不同底訊息。良久喝一喝下座。
住定南萬壽上堂。昨日古佛堂里坐。今朝萬壽示機緣。攜筇唯是尋知己。處處青山展笑顏。且道。其中事作么生。顧視
【English Translation】 Deep in the flowers. At dawn, I scratch my head and look at the sky.
Chan Master Huiying of Wumie Mountain in Xishan
Imprinted his mind with Abbot Zongfeng.
He cited the saying about walking on water at Dongshan and composed a verse: 'The place where all Buddhas are born, is where Dongshan walks on water. Clouds part and the red sun emerges, rain passes and green moss grows.'
Successor of Chan Master Poushi Jing
English version: Chan Master Zugao, Yunfeng of Zhifei Hermitage, Three Tides of Xiuwen
A man of the Fu family from Shu (Sichuan). He entered Qian (Guizhou) due to the chaos. He resided at Muni Mountain in Guiyang. He was tonsured by Yuekong. He received full ordination from Elder Yu Song. He obtained the Dharma from Abbot Poushi. He resided at Zhifei for several decades. In the mid-autumn of Kangxi Wuchen (1688), he bid farewell to the assembly and passed away. His stupa is located on the south side of the hermitage. His age was seventy-seven. His monastic age was forty-six.
Entering the hall: 'The Great Way is inherently present. What is there to say about it being difficult to see?'. He struck the ground once with his staff and said, 'If you see it, everyone recommend Yunmen Pu. If you don't see it, you are from the west of Qin (Shaanxi), and I am from the east of Lu (Shandong).' He shouted once and descended from the seat.
Showing the assembly on the Buddha's Birthday: 'Pointing to the sky and pointing to the earth is already in vain. Taking seven steps around brings even more disaster. Provoking Yunmen to enforce the correct decree, causes generations of descendants to suffer even greater illness.'
Successor of Chan Master Yusheng Zheng
Chan Master Yichao of Anxi Stream
A man of the Wu family from Fuzhou, Jiangxi. He was born in Shu (Sichuan). He was at Huayan Cave in Anshun Prefecture, Qian (Guizhou). He was tonsured by Deshui. He visited Danshan to see Abbot Yusheng. He also visited Elder Minshu for full ordination. Later, he returned to Danshan and secluded himself for three years. He imprinted his mind with Abbot Yusheng.
The military commissioner Hou Yansheng requested a lighting ceremony. Entering the hall: 'Each green pine tree is firm in its late years. Each green bamboo stalk resonates with a clear breeze. Extending age for thousands of years, the lamp's brilliance shines. The spring light beyond the kalpa is completely different.' And what is the message of this difference? After a long pause, he shouted once and descended from the seat.
Residing at Wanshou in Dingnan, entering the hall: 'Yesterday, I sat in the ancient Buddha hall. Today, Wanshou shows the opportunity. Carrying my staff, I only seek a confidant. Everywhere, green mountains unfold smiling faces.' And what is the matter within this? Looking around
左右云。朝看白雲橫嶺上。夜觀明月照階前。
貴陽玉龍鏡天宗照禪師
本郡王氏子。母陳氏。于貴筑蓮花。禮自善披剃。依密蘊具足。自行密行。因閱禪關䇿進。見黃檗示眾曰。僧問趙州。狗子還有佛性也無。州云無。但二六時中。看個無字。晝參夜參。行住坐臥。著衣吃飯。屙屎放尿處。心心相顧。猛著精彩。守個無字。日久歲深。打成一片。忽然心華髮現。悟佛祖之機。便不被天下老和尚舌頭瞞處。頓起疑情。且一時無處請益。只得靜夜焚香發誓。自拈無字公案。晝參夜參。身心渾忘。如斯久久。一日正經行次。忽聞鴉聲。得入頭處。矢志遍參。游滇途遇語聖和尚。問云。如何是你行腳事。師曰。癡狂外邊走。聖云。爾因甚到者里。師曰。一等共行山下路。眼頭各自看風煙。聖云。只恐詐明頭。師曰。和尚也不得壓良為賤。聖深肯之。師得法后。辟玉龍。名弘法寺。
上堂。大道無形。至真無名。隨方示化。轉變權衡。靈利漢。逴得些子。便解布漫天網。散荊棘林。攪長河為酥酪。變大地作黃金。坐微塵里。轉大法輪。頓使一切眾生。同見同明。同得同證。衲僧分上。如龍得水。似虎靠山。然雖與么。猶是化門邊事。若論向上一路。直得三世諸佛。口掛壁上。歷代祖師。忍氣吞聲。只如黃檗
【現代漢語翻譯】 現代漢語譯本 左右說道：『早上看白雲橫臥在山嶺之上，夜晚觀明月照耀在臺階之前。』
貴陽玉龍鏡天宗照禪師
是本郡王氏之子，母親是陳氏。在貴筑蓮花，禮自善剃度出家，依止密蘊具足。自行秘密修行。因為閱讀《禪關策進》，見到黃檗（Huangbo，唐代禪師）開示大眾說：『有僧人問趙州（Zhaozhou，唐代禪師），狗子還有佛性嗎？趙州說沒有。』只是在一天二十四小時中，參看這個『無』字。白天參，夜晚也參，行走、站立、坐臥，穿衣吃飯，大小便時，心裡時時觀照，猛著精神，守住這個『無』字。日子久了，年歲深了，打成一片。忽然心華髮現，領悟佛祖的玄機，便不會被天下老和尚的舌頭所欺騙。頓然生起疑情，但一時無處請教，只得在安靜的夜晚焚香發誓，自己拈出『無』字這個公案，白天參，夜晚也參，身心完全忘卻。像這樣長久下去，一日正在經行時，忽然聽到烏鴉叫聲，得以入門。立志遍參各地。遊歷雲南途中遇到語聖和尚，問道：『什麼是你行腳的事？』禪師說：『在癡狂之外行走。』語聖說：『你因為什麼到這裡？』禪師說：『一同行走在山下路上，眼光各自看著風煙。』語聖說：『只怕是裝明白的人。』禪師說：『和尚你也不可壓良為賤。』語聖深以為然。禪師得法后，開闢玉龍，命名為弘法寺。
上堂說法，說道：『大道沒有形狀，至真沒有名稱，隨著不同的地方顯示教化，轉變權宜的方法。』靈敏的人，稍微得到一點，便能解開佈滿天空的網，散開荊棘林。攪動長河成為酥酪，變大地為黃金。坐在微塵里，轉大法輪，頓時使一切眾生，同見同明，同得同證。衲僧的本分，如龍得到水，似虎依靠山。雖然這樣，仍然是化門邊的事。如果論向上的一路，直使得三世諸佛，口掛在墻壁上，歷代祖師，忍氣吞聲。只如黃檗（Huangbo，唐代禪師）...
【English Translation】 English version Zuoyou said, 'In the morning, I see white clouds lying across the ridge; at night, I watch the bright moon shining on the steps.'
Zen Master Zhaozhao of Yulong Jingtian Temple in Guiyang
He was the son of the Wang family in this prefecture, his mother was Madam Chen. At Lotus in Guizhu, he was tonsured by Lizi Shan, relying on Miyun Juzu. He practiced secret cultivation on his own. Because he read 'Zen Barrier Strategy Advancement', he saw Huangbo (Huangbo, a Zen master of the Tang Dynasty (618-907)) instructing the assembly, saying: 'A monk asked Zhaozhou (Zhaozhou, a Zen master of the Tang Dynasty (618-907)), does a dog have Buddha-nature?' Zhaozhou said no.' Just in the twenty-four hours of the day, contemplate this 'no' character. Contemplate during the day, contemplate at night, walking, standing, sitting, lying, eating, and defecating, always watching in your heart, fiercely focusing your spirit, guarding this 'no' character. As the days pass and the years deepen, it becomes one. Suddenly, the flower of the mind blossoms, and you understand the mystery of the Buddha, and you will not be deceived by the tongues of the old monks in the world. Suddenly, doubt arises, but for a time there is nowhere to ask for instruction, so you have to burn incense and vow in the quiet night, and you yourself pick out the 'no' character as a koan, contemplate during the day, contemplate at night, forgetting body and mind completely. Like this for a long time, one day while walking, suddenly hearing the sound of a crow, you can enter the door. Vowing to visit all places. On the way to Yunnan, he met the monk Yu Sheng and asked, 'What is your pilgrimage?' The master said, 'Walking outside of madness.' Yu Sheng said, 'Why did you come here?' The master said, 'Walking together on the road at the foot of the mountain, each looking at the wind and smoke.' Yu Sheng said, 'I'm afraid you are pretending to be clear.' The master said, 'The monk should not oppress the good as the cheap.' Yu Sheng deeply agreed. After the master obtained the Dharma, he opened up Yulong and named it Hongfa Temple.
Ascending the hall to preach, he said, 'The Great Way has no form, the ultimate truth has no name, showing teachings according to different places, and transforming expedient methods.' A clever person, getting a little bit, can untie the net that fills the sky and scatter the thorn forest. Stir the long river into ghee, and turn the earth into gold. Sitting in a speck of dust, turning the great Dharma wheel, instantly causing all sentient beings to see the same, understand the same, obtain the same, and certify the same. The duty of a monk is like a dragon getting water, like a tiger relying on a mountain. Although it is like this, it is still a matter of the gate of transformation. If you talk about the upward path, it makes the Buddhas of the three worlds hang their mouths on the wall, and the ancestral masters of all generations swallow their anger. Just like Huangbo (Huangbo, a Zen master of the Tang Dynasty (618-907))...
打臨濟三頓痛棒。且道。是向上一路耶。是化門邊事耶。良久云。鴛鴦繡出自金針。更把金針度與人。喝一喝下座。
鎮寧列峰大千宗月禪師
蜀籍廣安白氏子。僧問。牛度窗欞。頭角四蹄都過了。因甚尾巴過不得。師便打云。不快底漆桶。進云。恁么則搖頭擺尾去也。師云。切忌挨著別人。
示眾。威音那畔絕誵訛。直下承當已錯過。珍重本來端的處。風吹石臼念摩訶。
小參。什麼物兮恁么來。捏不成團擘不開。踏著秤錘原是鐵。天高雲凈月初回。月回且置。祇如古人道。修證即不無。污染即不得。諸人又作么生商量。卓拄杖一下云。狀元原是天生定。莫把馮京作馬涼。
語賢英禪師法嗣
習安永峰慧鏡常禪師
本郡王氏子。母吳氏。在城禮恒聞剃染。參獅山語賢和尚印可。師易建永峰。為投老處。僧問。如何是佛。師曰。山僧是普城人。僧云。如何是祖師意。師曰。上山氣喘。僧云。以何法治。師曰。坐坐再行。
清鎮普興慧知寂云禪師
本境劉氏子。禮本寺聞旨披剃。依黔靈赤松老人圓具。參獅山語賢和尚印證。復志行腳。同蓮舟游楚途間。嘗詠。持戒參禪。無繩自縛。總不與么。歷歷落落。逢人若問祖師意。向道帽子頭上著。呵呵。
古源
【現代漢語翻譯】 現代漢語譯本 打臨濟（人名）三頓痛棒。且道（說）。是向上一路耶（嗎）？是化門邊事耶（嗎）？良久云（說）。『鴛鴦繡出自金針，更把金針度與人。』喝一喝下座。
鎮寧列峰大千宗月禪師
蜀籍廣安白氏子。僧問。『牛度窗欞，頭角四蹄都過了，因甚尾巴過不得？』師便打云。『不快底漆桶。』進云。『恁么則搖頭擺尾去也。』師云。『切忌挨著別人。』
示眾。威音（佛名）那畔絕誵訛（差錯）。直下承當已錯過。珍重本來端的處。風吹石臼念摩訶（偉大的）。
小參。什麼物兮恁么來？捏不成團擘不開。踏著秤錘原是鐵。天高雲凈月初回。月回且置。祇如古人道。『修證即不無，污染即不得。』諸人又作么生商量？卓拄杖一下云。『狀元原是天生定，莫把馮京（人名）作馬涼（人名）。』
語賢英禪師法嗣
習安永峰慧鏡常禪師
本郡王氏子。母吳氏。在城禮恒聞剃染。參獅山語賢和尚印可。師易建永峰。為投老處。僧問。『如何是佛？』師曰。『山僧是普城人。』僧云。『如何是祖師意？』師曰。『上山氣喘。』僧云。『以何法治？』師曰。『坐坐再行。』
清鎮普興慧知寂云禪師
本境劉氏子。禮本寺聞旨披剃。依黔靈赤松老人圓具。參獅山語賢和尚印證。復志行腳。同蓮舟游楚途間。嘗詠。『持戒參禪，無繩自縛。總不與么，歷歷落落。逢人若問祖師意，向道帽子頭上著。』呵呵。
古源
【English Translation】 English version Give three painful blows of the staff in the style of Linji (a prominent Chan Buddhist master). And then ask: Is this the path of upward striving? Or is it a matter within the gate of transformation? After a long pause, he said, 'The mandarin ducks are embroidered with a golden needle; now I pass the golden needle on to others.' He gave a shout and descended from his seat.
Zen Master Zongyue of Dafeng, Zhenning
A man from the Bai family of Guang'an, Sichuan. A monk asked, 'The ox has passed through the window; its head, horns, and four hooves have all gone through. Why can't the tail pass through?' The master struck him and said, 'You unyielding lacquer bucket!' The monk continued, 'In that case, I'll wag my head and tail and leave.' The master said, 'Be careful not to bump into anyone else.'
Instructing the assembly: Beyond the realm of Wei Yin (a Buddha), there is no room for error. To directly accept is already a mistake. Cherish the original, true place. The wind blows the stone mortar, chanting 'Mahā (great)'.'
A small gathering: What is this thing that comes like this? It cannot be kneaded into a ball, nor can it be split open. Stepping on the weight of the scale, it is originally iron. The sky is high, the clouds are clear, and the moon returns. Setting aside the moon's return, as the ancients said, 'Cultivation and realization are not absent, but defilement is not permissible.' How do you all discuss this? He struck the staff once and said, 'The top scholar is destined from birth; do not mistake Feng Jing (a person's name) for Ma Liang (a person's name).'
Successor of Zen Master Yuxian Ying
Zen Master Huijing Chang of Yongfeng, Xi'an
A man from the Wang family of this prefecture. His mother was a Wu. He was tonsured at Hengwen in the city. He received approval from the Venerable Yuxian of Lion Mountain. The master rebuilt Yongfeng as his place of retirement. A monk asked, 'What is Buddha?' The master said, 'This monk is from Pucheng.' The monk said, 'What is the meaning of the Patriarch?' The master said, 'Climbing the mountain makes one breathless.' The monk said, 'What method should be used to cure this?' The master said, 'Sit, sit, and then walk again.'
Zen Master Huizhi Jiyun of Puxing, Qingzhen
A man from the Liu family of this region. He was tonsured at this temple upon hearing the decree. He received full ordination from the Elder Chisong of Qianling. He received confirmation from the Venerable Yuxian of Lion Mountain. He then aspired to travel. While traveling with Lianzhou in Chu, he once chanted, 'Holding precepts and practicing Chan is like binding oneself without ropes. If it's not like this, it's clear and distinct. If someone asks about the meaning of the Patriarch, tell them the hat is on their head.' Ha ha.
Guyuan
鑒禪師法嗣
定番九龍月恒真升禪師
貴陽章氏子。于本境圓通寺。禮冰雪披剃。始參慧林和尚。緣不相契。后參古源鑒發明。親承印證。源示寂后。眾勉師繼席。師不允。遂掩關於臥雲室內。
黔南會燈錄卷第七 卍新續藏第 85 冊 No. 1591 黔南會燈錄
黔南會燈錄卷第八
習安天龍 如純 輯
月峰琰禪師法嗣
安平天臺省參海寧禪師
蜀籍周氏子。寓黔之安順州始生。于干塘潮音寺。禮自然披剃。參本山月峰和尚印可。峰圓寂后。眾勉師繼席。復掩關於隱猊堂三載。出關常居此山。
上堂。打破玄關。放出鐵鷂。衝破虛空作兩邊。巖前石女點頭笑。且道。他笑個甚麼。笑山僧自顛還自倒。喝一喝下座。
上堂。戒是根基行是墻。輕遮重難謹堤防。破山老人恁么道。祇知開口易。不覺舌頭長。海寧則不然。戒是根基行是墻。寒則向火熱乘涼。不是渠儂生我慢。都緣個事絕商量。于中還有絕商量底么。正好出來。掀倒禪床。喝散大眾。正恁么時。不惟捉敗破山老人。要且落得一場快。便有么。如無。山僧直得曲垂方便去也。遂說戒下座。
上堂。卓拄杖云。佛佛授受受者個。祖祖相傳傳者個。古今天下老和尚。橫說豎說說
【現代漢語翻譯】 現代漢語譯本 鑒禪師法嗣
定番九龍月恒真升禪師
貴陽章氏之子，在本境圓通寺，拜冰雪剃度出家。最初參訪慧林和尚，但未能契合。後來參訪古源鑒，得以開悟，並親承印證。古源鑒圓寂后，眾人勸請真升禪師繼任住持，真升禪師沒有答應，於是閉關在臥雲室內。
《黔南會燈錄》卷第七
《黔南會燈錄》卷第八
習安天龍如純 輯
月峰琰禪師法嗣
安平天臺省參海寧禪師
四川籍周氏之子，寄居在貴州安順州出生。在干塘潮音寺，拜自然剃度出家。參訪本山月峰和尚，得到印可。月峰和尚圓寂后，眾人勸請海寧禪師繼任住持，海寧禪師再次閉關在隱猊堂三年。出關后常住此山。
上堂說法：『打破玄關，放出鐵鷂（比喻銳利的禪機），衝破虛空分為兩邊。巖前的石女（比喻沒有情識的事物）點頭微笑。』且說，她笑什麼呢？笑山僧自己顛倒。』喝一聲，下座。
上堂說法：『戒是根基，行是墻（比喻修行需要持戒和實踐），輕微的遮攔，重大的災難，都要謹慎地提防。破山老人（指破山明雪禪師，明朝[1368-1644]時期禪宗大師）這樣說，只知道開口容易，不覺得舌頭太長。』海寧我卻不這樣認為，『戒是根基，行是墻，寒冷就靠近火，炎熱就乘涼。』不是他們生出傲慢之心，都是因為這件事無法商量。』這裡面還有無法商量的嗎？正好出來，掀翻禪床，喝散大眾。正在這個時候，不僅能抓住破山老人的錯處，而且能落得一場痛快。有這樣的人嗎？如果沒有，山僧我就只好委曲方便了。』於是宣說戒律後下座。
上堂說法：舉起拄杖說：『佛佛授受，授受的是這個；祖祖相傳，相傳的也是這個。古往今來的老和尚，橫說豎說，說的也是這個。』
【English Translation】 English version Successor of Chan Master Jian
Chan Master Yueheng Zhensheng of Jiulong, Dingfan
A native of Guiyang, surnamed Zhang. He was tonsured at Yuantong Temple in his hometown by Bingxue. Initially, he visited the Venerable Huilin, but their affinity did not align. Later, he visited Guyuan Jian and attained enlightenment, receiving personal confirmation. After Guyuan's passing, the community urged the Master to succeed him as abbot, but the Master declined. Consequently, he secluded himself in the Woyun Chamber.
Qiannan Huideng Lu, Volume 7
Qiannan Huideng Lu, Volume 8
Compiled by Tianlong Ruchun of Xi'an
Successor of Chan Master Yuefeng Yan
Chan Master Sheng of Tianhai, Anping
A native of Sichuan, surnamed Zhou, who was born in Anshun Prefecture, Guizhou. He was tonsured at Gantang Chaoyin Temple by Ziran. He visited the Venerable Yuefeng of this mountain and received his approval. After Yuefeng's passing, the community urged the Master to succeed him as abbot. He again secluded himself in the Yinni Hall for three years. After emerging from seclusion, he often resided on this mountain.
Ascending the Dharma Hall: 'Break through the Xuanguan (mysterious barrier), release the iron falcon (metaphor for sharp Chan insight), and shatter the void into two sides. The stone woman (metaphor for insentient beings) before the cliff nods and smiles.' Tell me, what is she smiling at? Smiling at this mountain monk's self-inflicted folly.' He shouts 'Ha!' and descends from the seat.
Ascending the Dharma Hall: 'Precepts are the foundation, practice is the wall (metaphor for the need for precepts and practice in cultivation); slight obstructions, major calamities, one must cautiously guard against. Old Man Poshan (referring to Chan Master Poshan Mingxue, a Chan master of the Ming Dynasty [1368-1644]) said this way, 'Only knowing that opening the mouth is easy, not realizing that the tongue is too long.' I, Haining, do not think so. 'Precepts are the foundation, practice is the wall; when it's cold, approach the fire; when it's hot, enjoy the cool.' It's not that they give rise to arrogance, it's all because this matter is beyond discussion.' Among you, is there anyone who finds this beyond discussion? Come out and overturn the Zen bed, scatter the assembly. At this very moment, not only can you catch Old Man Poshan's mistake, but you can also gain a moment of joy. Is there such a person? If not, this mountain monk will have to resort to expedient means.' Thereupon, he expounds on the precepts and descends from the seat.
Ascending the Dharma Hall: Raising his staff, he says: 'Buddha to Buddha transmits this; ancestor to ancestor passes on this. The old monks of ancient and modern times, speaking horizontally and vertically, are also speaking of this.'
者個。盡十方湖海衲子。橫參豎參參者個。且道。者個是個甚麼。良久曰。切忌卜度。
上堂。個事元無巴鼻。一一卻有來由。路行動步玩月。抬眸乾坤。盡在眼底。何必更上高樓。山悠悠水悠悠。廓徹圓明一鑒收。喝一喝下座。
上堂。卓拄杖云。無量法門。百千妙意。總曏者里百雜碎了也。更教寧上座。搖三寸舌。鼓兩片皮。說黃道白。指東畫西。終是不做。何故聻。人平不語。水平不流。
頂相慕禪師法嗣
習安云鷲禪那廣靜禪師
本境陶氏子。幼時。父母送至本山。禮本師頂相和尚剃染。具足。隨頂三十餘年。未離座右。頂書源流付囑。師立志韜晦。故堅讓之。頂寂后。師承頂衣缽。繼席此山。
衡岳規禪師法嗣
鎮遠迎仙濟庵普靜禪師
粵西平樂宋氏子。寓石阡鳳凰。禮衡岳披剃。于施秉西林堂。依云徹具足。復參衡岳和尚印證。住施秉之永祥。重辟迎仙。專苦接納。後事不記。
竺懷印禪師法嗣
習安石霞廠石聖禪師
本郡程氏子。母陳氏。在城圓通寺。禮明心剃染。矢志行腳。從玉真山偕本師竺懷。游滇至五華寺。參半生老人圓具。老人示同看萬法歸一話。一齊打翻漆桶。后老人印證懷時。曾謂此子當嗣爾之後。懷遵老人命。不
【現代漢語翻譯】 現代漢語譯本： 『者個』。盡十方湖海的雲遊僧人，無論橫參豎參，都在參『者個』。那麼，『者個』到底是什麼呢？（停頓良久）切記不要妄加猜測。
上堂開示。這件事原本就沒有什麼開端，但每一件事卻都有它的來由。走在路上，行動坐臥，欣賞月亮，抬眼望去，整個天地都在眼前。又何必更上一層高樓呢？山悠悠，水悠悠，廓然澄澈，圓滿光明，都像一面鏡子一樣收攝其中。喝一聲，下座。
上堂開示。拿起拄杖說，無量的法門，百千的妙意，都向這裡雜亂地堆積了。再教寧上座，搖動三寸不爛之舌，敲打兩片嘴皮，說黃道白，指東畫西，終究是不行的。為什麼呢？因為人平靜的時候不會說話，水平靜的時候不會流動。
頂相慕禪師的法嗣
習安云鷲禪那廣靜禪師
是本境陶氏之子。年幼時，父母將他送到本山，拜本師頂相和尚剃度出家。受具足戒后，跟隨頂相三十餘年，從未離開左右。頂相寫下源流傳承並囑託給他，禪師立志隱退，所以堅決推讓。頂相圓寂后，禪師繼承頂相的衣缽，繼任此山。
衡岳規禪師的法嗣
鎮遠迎仙濟庵普靜禪師
是粵西平樂宋氏之子，居住在石阡鳳凰。拜衡岳和尚剃度出家，在施秉西林堂，依云徹受具足戒。又參拜衡岳和尚得到印證。住在施秉的永祥，重新開闢迎仙，專門苦修接引信眾。之後的事情沒有記載。
竺懷印禪師的法嗣
習安石霞廠石聖禪師
是本郡程氏之子，母親是陳氏。在城裡的圓通寺，拜明心剃度出家。立志行腳參訪。跟隨玉真山偕同本師竺懷，遊歷雲南到達五華寺。參拜半生老人受具足戒。半生老人開示他參看『萬法歸一』的話頭，讓他一下子打翻漆桶（比喻忽然大悟）。後來半生老人印證竺懷時，曾說這個孩子將來會繼承你的衣缽。竺懷遵從半生老人的命令，不敢違背。
【English Translation】 English version: 'This one'. All the wandering monks from the ten directions, whether they investigate horizontally or vertically, are investigating 'this one'. So, what exactly is 'this one'? (Pauses for a long time) Be sure not to speculate.
Ascending the hall for instruction. This matter originally has no beginning, but everything has its origin. Walking on the road, acting, sitting, and lying down, enjoying the moon, looking up, the entire universe is before your eyes. Why bother climbing to a higher floor? Mountains are distant, waters are distant, vast and clear, perfectly bright, all gathered in like a mirror. Shout once, descend from the seat.
Ascending the hall for instruction. Holding up a staff, he said, 'Limitless Dharma gates, hundreds of thousands of wonderful meanings, are all piled up here in a jumbled mess. Even if I teach Zen Master Ning to wag his three-inch tongue, beat his two pieces of skin (lips), speak of black and white, point east and draw west, it will ultimately be useless. Why? Because a calm person doesn't speak, and still water doesn't flow.'
Dharma heir of Zen Master Dingxiang Mu
Xian Yunjiu Channa Guangjing Zen Master
Was a son of the Tao family from this region. In his youth, his parents sent him to this mountain, where he was tonsured by his teacher, the Venerable Dingxiang. After receiving the full precepts, he followed Dingxiang for more than thirty years, never leaving his side. Dingxiang wrote down the lineage transmission and entrusted it to him, but the Zen Master was determined to retire into obscurity, so he firmly declined. After Dingxiang passed away, the Zen Master inherited Dingxiang's mantle and succeeded him on this mountain.
Dharma heir of Zen Master Hengyue Gui
Zhenyuan Yingxian Ji'an Pujing Zen Master
Was a son of the Song family from Pingle in western Guangdong, residing in Fenghuang, Shiqian. He was tonsured by Zen Master Hengyue, and received the full precepts at Xilin Hall in Shibing, relying on Yun Che. He also visited Zen Master Hengyue for confirmation. He lived in Yongxiang, Shibing, and re-established Yingxian, specializing in diligently receiving believers. Later events are not recorded.
Dharma heir of Zen Master Zhuhuai Yin
Xian Shixia Chang Shi Sheng Zen Master
Was a son of the Cheng family from this prefecture, his mother was Chen. At Yuantong Temple in the city, he was tonsured by Mingxin. He vowed to travel and visit teachers. He followed his teacher Zhuhuai from Yuzhen Mountain, traveling to Yunnan and arriving at Wuhua Temple. He received the full precepts from Old Man Bansheng. The Old Man instructed him to contemplate the saying 'The myriad dharmas return to one,' causing him to overturn the lacquer bucket (a metaphor for sudden enlightenment) all at once. Later, when the Old Man confirmed Zhuhuai, he said, 'This child will inherit your mantle after you.' Zhuhuai followed the Old Man's command and dared not disobey.
忍舍師。師輔懷歸黔。住玉真十有餘載。竭力領眾。不憚汗勞。遂承印可。后辭懷過五村。重辟石霞。為投老之所。門弟子為師預建塔于山麓。
上堂。霞峰小小。眾山圍繞。曲水盤旋。明堂恰好。不假些子安排。自是地設天造。到者里。只貴人境相宜。自然一切皆為至道。且如何是至道。良久云。不因紫陌花開早。爭見黃鶯下柳條。卓拄杖下座 上堂。手持執足運奔。眼觀色兮耳聞聲。惟有舌頭要說話。更不與人論疏親。既是說話。因甚麼又不論疏親。卓拄杖一下云。遠親不若近鄰。
上堂。卓拄杖一下云。天晴日出。又一卓云。下雨地濕。又一卓云。諸仁者還知霞山拄杖子為人落處么。釋迦老子。四十九年口吧吧地。何曾說到者里。山僧今日雖是一片婆心。檢點將來。也是施錢造罪。且道。是甚麼罪。復卓一卓云。我無辭焉。
習安玉真玄一如海禪師
本郡孫氏子。年十三。在總持庵。禮本師竺懷剃染。並以具足印可。后住本山終老。塔于山麓。世壽四十九。
祖鼻最禪師法嗣
安順靜明嵋霽宗禪師
河南汝寧蔡氏子。九歲時。值世亂竄嶺南。忽染瘴疾。因發出塵之念。疾愈。皈依雪巖靜主。乞示唸佛公案。后遇舌響。指參月幢老人于滇之石寶山。禮本實剃染。復依
【現代漢語翻譯】 現代漢語譯本 忍舍師，輔佐懷歸禪師前往黔地，在玉真寺住了十多年，竭盡全力帶領僧眾，不怕辛苦勞累，於是得到懷歸禪師的印可。後來辭別懷歸禪師，經過五村，重新開闢石霞寺，作為養老的地方。門下弟子為禪師預先在山腳下建造了塔。
上堂說法。霞峰寺小小，眾山圍繞，彎曲的流水盤旋，明堂的位置恰到好處。不需任何安排，自然是上天造就。來到這裡，只在於人的心境相宜，自然一切都成為至道。那麼，什麼是至道呢？良久后說：『不是因為紫陌的花開得早，怎麼能看到黃鶯飛落柳條。』用拄杖敲地後下座。
上堂說法。手拿著，腳奔跑，眼睛看著顏色，耳朵聽著聲音。只有舌頭要說話，更不與人談論疏遠親近。既然是說話，為什麼又不談論疏遠親近呢？用拄杖敲了一下說：『遠親不如近鄰。』
上堂說法。用拄杖敲了一下說：『天晴日出。』又敲了一下說：『下雨地濕。』各位仁者還知道霞山寺的拄杖子為人落腳之處嗎？釋迦老子（Sakyamuni Buddha，佛教創始人）四十九年口不停地說，何曾說到這裡。山僧我今日雖然是一片婆婆媽媽的心腸，仔細檢查起來，也是施錢造罪。那麼，是什麼罪呢？又敲了一下說：『我無可辯駁啊。』
習安玉真玄一如海禪師
是本郡孫氏之子，十三歲時，在總持庵，拜本師竺懷剃度出家，並得到具足戒的印可，後來住在本山終老。塔在山腳下，世壽四十九歲。
祖鼻最禪師的法嗣
安順靜明嵋霽宗禪師
是河南汝寧蔡氏之子，九歲時，遇到戰亂逃到嶺南，忽然染上瘴氣，因此發出出家修行的念頭。病好后，皈依雪巖靜主，請求開示唸佛公案。後來遇到舌響，指引他去參拜月幢老人在滇的石寶山，拜本實剃度出家，又依止於...
【English Translation】 English version Zen Master Renshe, assisted Zen Master Huaigui to Qian, and lived in Yuzhen Temple for more than ten years. He did his best to lead the Sangha, not afraid of hard work, and then received the approval of Zen Master Huaigui. Later, he bid farewell to Zen Master Huaigui, passed through five villages, and re-cultivated Shixia Temple as a place to spend his old age. His disciples built a pagoda for the Zen Master at the foot of the mountain in advance.
Ascending the hall to preach. Shixia Temple is small, surrounded by mountains, with winding streams, and the location of the Mingtang (bright hall) is just right. Without any arrangement, it is naturally created by heaven. Coming here, it only depends on the suitability of one's state of mind, and naturally everything becomes the ultimate path. So, what is the ultimate path? After a long silence, he said: 'If it weren't for the early blooming of flowers on the Zimo (purple path), how could we see the orioles falling on the willow branches?' He struck the ground with his staff and descended from the seat.
Ascending the hall to preach. The hand holds, the foot runs, the eyes look at colors, and the ears listen to sounds. Only the tongue wants to speak, and does not discuss distance or closeness with people. Since it is speaking, why not discuss distance or closeness? He struck once with his staff and said: 'A distant relative is not as good as a close neighbor.'
Ascending the hall to preach. He struck once with his staff and said: 'The sky is clear and the sun rises.' He struck again and said: 'It rains and the ground is wet.' Do you all know where the Shixia Temple's staff is placed for people? Sakyamuni Buddha (佛教創始人，founder of Buddhism) spoke incessantly for forty-nine years, but never mentioned this place. Although I, this mountain monk, have a kind heart today, upon careful examination, it is also spending money to create sin. So, what is the sin? He struck again and said: 'I have no excuse.'
Zen Master Xuanyi Ruhai of Xi'an Yuzhen
Was the son of the Sun family of this county. At the age of thirteen, he was at the Zongchi Nunnery, where he was tonsured by his master Zhuhai and received full ordination. Later, he lived in this mountain until his death. His pagoda is at the foot of the mountain, and his lifespan was forty-nine years.
Successor of Zen Master Zubi Zui
Zen Master Anshun Jingming Meiji Zong
Was the son of the Cai family of Runing, Henan. At the age of nine, he encountered war and fled to Lingnan. He suddenly contracted malaria, and therefore developed the desire to leave home and practice. After recovering from his illness, he took refuge in Jingzhu of Xueyan, requesting instruction on the Nianfo (唸佛，Buddha recitation) Koan. Later, he encountered a tongue sound, which directed him to visit Elder Yuechuang at Shibaoshan in Dian, where he was tonsured by Benshi and relied on...
幢圓具。參祖鼻印可。
上堂。向上向下。掘地覓天。求佛求心。泥中洗土。爭如曏者里。一時坐斷報化佛頭。似桶底脫去。始謂之了事人。宗上座。尋常在孤峰頂上。豎坐橫眠。今日被人推出。不免向群隊里。弗顧危亡。與眾兄弟。聊露一線。遂以拂子召眾云。且道。者一線。是心耶。是佛耶。良久云。鴛鴦繡出從君看。不把金針度與人。拽拄杖下座。
頌萬法歸一話。一歸何處虛空碎。獨許石人側耳聽。應物隨機閑𨍏轢。侵晨紅日麗山新。
善權位禪師法嗣
貴陽觀音普濟大闡禪師
安南陳氏子。印心於松巋善權和尚。
上堂。慈雲山中打鼓。觀音庵里上堂。拄杖子。𨁝跳上。搕𢶍堆頭。撞著峨嵋。普賢愿王。說些老婆禪。礨礨堆堆。使多聞阿難陀。結集不來。賺得昔年譯經底鳩摩那。翻梵語為唐言。報道啰啰哩哩缽啰娘。
上堂。德山入門便棒。明賞暗罰。臨濟逢人便喝。春令冬行。出格底不遭陷阱。具眼者那被熱瞞。所以向上關棙。千聖同源。箇中消息。諸佛無異。如電光石火。豈容眨眼。若是俊傑。拶著便知。何待入水入泥。其或鈍滯。早已鷂過新羅。還委悉么。動容揚古路。弗墮悄然機。
小參。臨濟家風。德山要訣。一棒一條痕。一掌一握血。隨機
【現代漢語翻譯】 現代漢語譯本 幢圓具（法號）。參拜祖師，得到鼻孔印可。
上堂說法。向上求，向下求，如同掘地覓天，求佛求心，又如在泥中洗土。何如就在這裡，一時截斷報身佛、化身佛的頭。如同桶底脫落一般，才可稱爲了事人。宗上座，你平常在孤峰頂上，或豎坐或橫眠，今日被人推出，不免要到人群中，不顧危亡，與眾位兄弟，稍微顯露一線生機。於是拿起拂塵召集眾人說，請問，這一線生機，是心呢？是佛呢？良久說道，鴛鴦繡出來任憑你們看，我不會把金針傳授給別人。說完，拄著枴杖下座。
頌萬法歸一的話。萬法歸一，歸到何處？虛空粉碎。唯獨允許石人側耳傾聽。應物隨機，閑時碾米。清晨紅日照耀山巒，煥然一新。
善權位禪師的法嗣
貴陽觀音普濟大闡禪師
是安南陳氏之子。在松巋善權和尚處印心。
上堂說法。在慈雲山中打鼓，在觀音庵里上堂。拄杖子，跳躍而上，在搕𢶍堆頭，撞著峨嵋山的普賢愿王，說些老太婆的禪語，啰啰嗦嗦，使得多聞的阿難陀，無法結集。騙得昔年翻譯佛經的鳩摩羅什（含義：意為童壽），將梵語翻譯成唐言，報道啰啰哩哩缽啰娘（含義：智慧，般若）。
上堂說法。德山宣鑒禪師入門便打棒，明裡賞賜，暗裡懲罰。臨濟義玄禪師逢人便喝，如同春天行冬令。超出常規的人不會落入陷阱，有眼力的人不會被假象迷惑。所以向上的一關，千聖同源。其中的訊息，諸佛沒有差異。如同電光石火，豈容眨眼。如果是俊傑，一接觸便知。何必等到入水入泥。如果遲鈍，早已像老鷹飛過新羅。還明白嗎？動容便是古路，不落入悄然的玄機。
小參。臨濟宗的家風，德山宗的要訣，一棒一條痕跡，一掌一把握血。隨機應變。
【English Translation】 English version Chuang Yuanju (Dharma name). He paid homage to the Patriarch and received the seal of approval from the nose.
Ascending the hall for Dharma talk. Seeking upwards, seeking downwards, like digging the ground to find the sky, seeking the Buddha, seeking the mind, like washing soil in the mud. How about right here, cutting off the heads of the Reward Body Buddha and the Transformation Body Buddha at once. Like the bottom of a bucket falling out, only then can it be called a person who has completed their affairs. Zen Master Zong, you usually sit upright or lie horizontally on the top of a solitary peak. Today, you are pushed out and cannot avoid going into the crowd, disregarding danger, and slightly revealing a glimmer of life to the brothers. Then, he picked up the whisk and summoned everyone, saying, 'Tell me, is this glimmer of life the mind? Is it the Buddha?' After a long silence, he said, 'The mandarin ducks are embroidered for you to see, I will not pass on the golden needle to others.' After speaking, he leaned on his staff and descended from the seat.
Ode to the saying 'All things return to one'. Where does all things return to when they return to one? The void is shattered. Only the stone man is allowed to listen attentively. Responding to things according to circumstances, leisurely milling rice. In the early morning, the red sun shines on the mountains, making them look brand new.
Dharma heir of Zen Master Shanquan Wei
Great Zen Master Puji of Guanyin Temple in Guiyang
He was the son of the Chen family in Annam. He imprinted his mind with the Venerable Shanquan at Songkui.
Ascending the hall for Dharma talk. Drumming in Ciyun Mountain, ascending the hall in Guanyin Temple. The staff jumps up and hits Mount Emei's Samantabhadra, the King of Vows, at the top of the heap, speaking some old woman's Zen words, rambling on and on, making the well-learned Ananda unable to compile them. Deceiving Kumarajiva (meaning: Child Longevity), who translated the Buddhist scriptures in the past, to translate Sanskrit into Tang language, reporting 'lolo lili boluoniang' (meaning: wisdom, prajna).
Ascending the hall for Dharma talk. Zen Master Deshan Xuanjian would strike with a stick upon entering, rewarding openly and punishing secretly. Zen Master Linji Yixuan would shout at people he met, like enacting winter orders in spring. Those who are unconventional will not fall into traps, and those with discerning eyes will not be deceived by illusions. Therefore, the upward pass is where the thousands of sages share the same source. The message within is no different for all Buddhas. Like lightning and flint, how can it allow for blinking? If one is a hero, they will know it upon contact. Why wait until entering water and mud? If one is dull, they have already flown past Silla like a hawk. Do you understand? Moving is the ancient path, not falling into silent mystery.
Small gathering. The family style of the Linji school, the key points of the Deshan school, one stick leaves a mark, one palm holds a handful of blood. Adapting to circumstances.
應機。以楔出楔。用老婆心。為人直切。幾個知恩解報恩。莫道吾儕虛饒舌。
小參。山僧有一訣。入道最親切。勿以聲色求。莫將心意測。擬更問如何。拄杖劈頭楔。
普安松巋天一大悅禪師
楚南呂氏子。因亂入黔。寓安南龍潭寺。禮無霞披剃。參善權和尚。在松巋。一日侍權。與官人持論楞嚴經。至世尊舉手問阿難處。忽然有惺。遂以白權。權即印證。權寂后。師繼席此山。十餘年。一日示微恙。白眾囑後事畢。趺坐而逝。塔于寺西之老塔山。世壽六十七。僧臘四十。
上堂。拈拄杖云。啟祖翁門戶。展古佛家風。卓一卓云。辟人天正路。掃蕩邪宗。又卓一卓云。正法眼藏。一時流通。汝諸人。還知松巋拄杖子為人處么。有曏者里承當底。朝打三千。暮打八百。有向背地裡吐舌底。亦與三十棒。未必肯容。何故聻。復卓一卓云。天上有星皆拱北。人間無水不朝東。舉寶壽開堂。三聖推出一僧。壽便打。聖云。與么為人。瞎卻鎮州一城人眼去在。壽擲下拄杖歸方丈。師云。二大老恁么作略。將謂據令而行。怎奈傍觀者哂。松巋門下。只好一坑埋卻。且道。他過在甚麼處。具眼者試定當看。
上堂。德山棒如雨點。臨濟喝似雷奔。何殊亂世英雄。釋迦摩竭掩室。凈名毗耶杜口。正似
【現代漢語翻譯】 現代漢語譯本 應機：根據具體情況靈活應對，就像用楔子拔出楔子一樣。（比喻用相同或相似的方法解決問題） 用老婆心：像老太婆一樣婆婆媽媽，形容用心良苦，關懷備至。 為人直切：待人直接坦率。 幾個知恩解報恩：有幾個人懂得感恩並回報恩情呢？ 莫道吾儕虛饒舌：不要說我們這些人白費口舌。
小參：禪師在小參時開示。 山僧有一訣：我這裡有一條秘訣。 入道最親切：對於入道修行來說，是最直接了當的。 勿以聲色求：不要通過追求聲色來尋求真理。 莫將心意測：不要用心意去揣測。 擬更問如何：如果還想問怎麼樣。 拄杖劈頭楔：就用拄杖當頭打去。
普安松巋天一大悅禪師
楚南呂氏子：是楚地南部姓呂人家的孩子。 因亂入黔：因為戰亂進入黔地（貴州）。 寓安南龍潭寺：住在安南（今越南）的龍潭寺。 禮無霞披剃：拜無霞為師剃度出家。 參善權和尚：參訪善權和尚。 在松巋：住在松巋山。 一日侍權：有一天侍奉善權和尚。 與官人持論楞嚴經：和一位官員討論《楞嚴經》。 至世尊舉手問阿難處：當討論到世尊舉起手問阿難（Ananda）在哪裡時。 忽然有惺：忽然有所醒悟。 遂以白權：於是將自己的領悟告訴善權和尚。 權即印證：善權和尚就印可了他的領悟。 權寂后：善權和尚圓寂后。 師繼席此山：禪師繼承了他在松巋山的住持之位。 十餘年：十多年。 一日示微恙：有一天，禪師示現輕微的疾病。 白眾囑後事畢：告訴眾人，囑咐完後事。 趺坐而逝：禪師就跏趺坐化圓寂了。 塔于寺西之老塔山：安葬在寺廟西邊的老塔山上。 世壽六十七：世壽六十七歲。 僧臘四十：出家四十年。
上堂：禪師上堂說法。 拈拄杖云：拿起拄杖說。 啟祖翁門戶：開啟祖師的門戶。 展古佛家風：展現古代佛陀的家風。 卓一卓云：用拄杖敲一下，說。 辟人天正路：開闢人天正路。 掃蕩邪宗：掃蕩一切邪門歪道。 又卓一卓云：又用拄杖敲一下，說。 正法眼藏：正法眼藏（Dharmacakṣu，指能正確認識真理的智慧） 一時流通：一時流通。 汝諸人：你們這些人。 還知松巋拄杖子為人處么：還知道我松巋用拄杖是爲了什麼嗎？ 有曏者里承當底：有能在這裡承擔的。 朝打三千：早上打三千下。 暮打八百：晚上打八百下。 有向背地裡吐舌底：有在背後吐舌頭的。 亦與三十棒：也給他三十棒。 未必肯容：未必會容忍。 何故聻：為什麼呢？ 復卓一卓云：又用拄杖敲一下，說。 天上有星皆拱北：天上的星星都拱衛著北極星。 人間無水不朝東：人間沒有水不朝向東方。 舉寶壽開堂：舉寶壽禪師開堂說法這件事。 三聖推出一僧：三聖禪師推出一個僧人。 壽便打：寶壽禪師就打那個僧人。 聖云：三聖禪師說。 與么為人：這樣做。 瞎卻鎮州一城人眼去在：會瞎了鎮州（今河北正定）全城人的眼睛。 壽擲下拄杖歸方丈：寶壽禪師扔下拄杖回到方丈室。 師云：禪師說。 二大老恁么作略：這兩位老禪師這樣作為。 將謂據令而行：還以為是按照命令而行事。 怎奈傍觀者哂：怎奈何旁觀者都在嘲笑。 松巋門下：我松巋門下。 只好一坑埋卻：只好把他們一起埋了。 且道：且說。 他過在甚麼處：他們的過錯在哪裡？ 具眼者試定當看：有眼力的人試著判斷一下。
上堂：禪師上堂說法。 德山棒如雨點：德山（Deshan Xuanjian）禪師的棒子像雨點一樣。 臨濟喝似雷奔：臨濟（Linji Yixuan）禪師的棒喝像雷鳴一樣。 何殊亂世英雄：這和亂世的英雄有什麼區別呢？ 釋迦摩竭掩室：釋迦牟尼（Śākyamuni）在摩竭陀國掩室自居。 凈名毗耶杜口：維摩詰（Vimalakirti）在毗耶離城閉口不言。 正似：正像是
【English Translation】 English version Responding to the occasion: Adapting flexibly to specific situations, like using a wedge to remove a wedge. (Metaphor for solving problems with similar methods) Using an old woman's heart: Like an old woman fussing, describing meticulous care and concern. Being direct and frank with people: Treating people directly and frankly. How many know to be grateful and repay kindness?: How many people know how to be grateful and repay kindness? Don't say we are just wasting our breath: Don't say that we are just wasting our words.
Small assembly: The Chan master gives instructions during a small assembly. This mountain monk has a secret: I have a secret here. The most direct way to enter the path: For entering the path of practice, it is the most direct and straightforward. Do not seek with sound and form: Do not seek truth by pursuing sound and form. Do not measure with the mind: Do not try to fathom it with the mind. If you still want to ask how: If you still want to ask how it is. The staff strikes the head like a wedge: The staff will strike the head like a wedge.
Chan Master Tian Yi Dayue of Puan Songkui
A child of the Lü family from southern Chu: He was a child from the Lü family in southern Chu. Entered Qian due to the war: Entered Qian (Guizhou) because of the war. Resided in Longtan Temple in Annam: Resided in Longtan Temple in Annam (present-day Vietnam). Paid respects to Wuxia for tonsure: Paid respects to Wuxia as his teacher and had his head shaved to become a monk. Visited the Venerable Shan Quan: Visited the Venerable Shan Quan. At Songkui: Resided at Songkui Mountain. One day serving Quan: One day, while serving Shan Quan. Discussing the Shurangama Sutra with an official: Discussing the Shurangama Sutra with an official. When it came to the World Honored One raising his hand and asking Ananda where he was: When the discussion reached the part where the World Honored One raised his hand and asked Ananda (Ananda) where he was. Suddenly had an awakening: Suddenly had an awakening. Then told Quan about it: Then told Shan Quan about his realization. Quan immediately confirmed it: Shan Quan immediately confirmed his realization. After Quan passed away: After Shan Quan passed away. The master succeeded to the seat on this mountain: The Chan master succeeded him as the abbot of Songkui Mountain. More than ten years: For more than ten years. One day showing a slight illness: One day, the Chan master showed a slight illness. Told the assembly and finished entrusting the affairs: Told the assembly and finished entrusting the affairs. Passed away in the lotus position: The Chan master passed away in the lotus position. Buried in the Old Pagoda Mountain west of the temple: Buried in the Old Pagoda Mountain west of the temple. Lifespan of sixty-seven: His lifespan was sixty-seven years. Monk's age of forty: He had been a monk for forty years.
Ascending the hall: The Chan master ascends the hall to give a Dharma talk. Picking up the staff and saying: Picking up the staff and saying. Opening the gate of the ancestral master: Opening the gate of the ancestral master. Displaying the family style of the ancient Buddhas: Displaying the family style of the ancient Buddhas. Striking once and saying: Striking the staff once and saying. Opening the right path for humans and gods: Opening the right path for humans and gods. Sweeping away all evil sects: Sweeping away all evil and heterodox paths. Striking once again and saying: Striking the staff once again and saying. The Treasury of the Eye of the True Dharma: The Treasury of the Eye of the True Dharma (Dharmacakṣu, refers to the wisdom to correctly recognize the truth) Flowing at once: Flowing at once. You all: You all. Do you know why Songkui uses the staff?: Do you know why I, Songkui, use the staff? Those who can take responsibility here: Those who can take responsibility here. Strike three thousand times in the morning: Strike three thousand times in the morning. Strike eight hundred times in the evening: Strike eight hundred times in the evening. Those who stick their tongues out behind their backs: Those who stick their tongues out behind their backs. Also give them thirty blows: Also give them thirty blows. Not necessarily willing to tolerate: Not necessarily willing to tolerate. Why?: Why? Striking once again and saying: Striking the staff once again and saying. The stars in the sky all revolve around the North Star: The stars in the sky all revolve around the North Star. No water in the human world does not flow eastward: No water in the human world does not flow eastward. Raising the case of Baoshou opening the hall: Raising the case of Chan Master Baoshou opening the hall to give a Dharma talk. Sansheng pushed out a monk: Chan Master Sansheng pushed out a monk. Shou then struck: Baoshou then struck the monk. Sheng said: Chan Master Sansheng said. Acting like this: Acting like this. Will blind the eyes of the people of Zhenzhou: Will blind the eyes of the people of Zhenzhou (present-day Zhengding, Hebei). Shou threw down the staff and returned to his room: Baoshou threw down the staff and returned to his abbot's room. The master said: The Chan master said. These two old masters acting like this: These two old Chan masters acting like this. Thinking they are acting according to orders: Thinking they are acting according to orders. How can the bystanders not laugh: How can the bystanders not laugh? Under the gate of Songkui: Under my gate of Songkui. It would be better to bury them all in one pit: It would be better to bury them all in one pit. And say: And say. Where is their fault?: Where is their fault? Those with eyes, try to judge: Those with eyes, try to judge.
Ascending the hall: The Chan master ascends the hall to give a Dharma talk. Deshan's staff is like raindrops: Chan Master Deshan (Deshan Xuanjian) uses his staff like raindrops. Linji's shout is like thunder: Chan Master Linji (Linji Yixuan) shouts like thunder. How is this different from heroes in a chaotic world?: How is this different from heroes in a chaotic world? Shakyamuni covered his room in Magadha: Shakyamuni (Śākyamuni) covered his room in Magadha. Vimalakirti closed his mouth in Viyali: Vimalakirti (Vimalakirti) closed his mouth in Viyali. Just like: Just like
太平奸細。直教列在下風。方乃揭示向上巴鼻。且如何是向上巴鼻。良久云。直饒曏者里薦得分明。也是一場特地。
上堂。廬陵米鎮州蘿蔔。山僧尋常受用得快。今日特為諸人拈掇。還會么。若會得。且許途中受用。若也不會。三個成群。四個作隊則且置。祇如山僧自納敗缺。諸人還知落處么。良久云。三生六十劫。咄。
上堂。卓拄杖一下云。三世諸佛也如是。歷代祖師也如是。天下老和尚也如是。悅上座到者里。也不得不如是。且道。如是個甚麼。復卓一卓云。我見燈明佛。本光瑞如此。
上堂。禪禪禪。語默動靜體安然。道道道。吃飯穿衣誰欠少。既然如是。因甚麼善財童子。歷一百一十城煙水。參五十三員善知識。然後復見文殊。方才得了。且道了后如何。花開上林不是春。日出扶桑不是早。
上堂。新年頭佛法。鏡清道有。也好與三十棒。明教道無。也好與三十棒。何故。佛法論個甚麼有無。直饒道個不有不無底。正好劈脊便棒。何以如此。卓杖一下云。拄杖開封。當仁不讓。
頌睹明星話。一睹明星眼界寬。大千無處著羞慚。分明雲散家家月。枉受深山六載寒。
萬法歸一。萬法歸一一歸何。漁翁江上釣煙波。蘆花兩岸偷開眼。戲水鴛鴦遠避過。
安南廣
【現代漢語翻譯】 現代漢語譯本：太平年間的奸細。直接讓他們排在下風。才能揭示向上的關鍵。那麼，什麼是向上的關鍵呢？（停頓良久）說：即使在這裡能夠清楚地領悟，也是一場特意的安排。 上堂說法。廬陵的米，鎮州的蘿蔔，老衲我平時很喜歡享用。今天特意為各位拈出來。明白了嗎？如果明白了，就允許你們在途中享用。如果不明白，三個一群，四個一夥的就先放在一邊。就像老衲我承認失敗一樣，各位知道落腳點在哪裡嗎？（停頓良久）說：三生六十劫。咄！ 上堂說法。用拄杖敲擊一下說：三世諸佛（過去、現在、未來的一切佛）也是這樣，歷代祖師也是這樣，天下的老和尚也是這樣。悅上座到了這裡，也不得不這樣。那麼，這樣是個什麼？再次敲擊一下說：我見燈明佛（過去佛名），本來的光瑞就是這樣。 上堂說法。禪，禪，禪，言語、沉默、行動、靜止，身體都安然。道，道，道，吃飯穿衣，誰還缺少什麼？既然這樣，為什麼善財童子（《華嚴經》人物），經歷一百一十座城市的煙水，參訪五十三位善知識（指善於引導他人向善的師友），然後又去拜見文殊（文殊菩薩）才得以領悟？那麼，領悟之後又如何呢？花開在上林苑也不是春天，太陽從扶桑升起也不是早晨。 上堂說法。新年伊始談佛法，鏡清禪師說有，也應該打三十棒。明教禪師說道無，也應該打三十棒。為什麼呢？佛法談論什麼有無？即使說個不有不無的，也應該劈頭蓋臉地打一棒。為什麼這樣說呢？用拄杖敲擊一下說：拄杖開路，當仁不讓。 讚頌睹明星開悟的話。一睹明星，眼界開闊，整個大千世界（佛教指廣大無邊的世界）都無處感到羞慚。分明是雲散開了，家家戶戶都沐浴在月光下，白白地在深山裡受了六年苦寒。 萬法歸一。萬法歸一，一又歸向哪裡呢？漁翁在江上垂釣，煙霧迷濛。兩岸的蘆花悄悄地張開了眼睛，嬉戲的鴛鴦遠遠地避開了。 安南廣（地名）
【English Translation】 English version: Traitors in times of peace. Directly place them at a disadvantage. Only then can the upward key be revealed. So, what is the upward key? (Pauses for a long time) Says: Even if one can clearly understand it here, it is still a special arrangement. Ascending the hall to preach. Luling rice, Zhenzhou radish, this old monk usually enjoys them very much. Today, I specially pick them out for everyone. Do you understand? If you understand, you are allowed to enjoy them on the way. If you don't understand, let those in groups of three or four be put aside for now. Just like this old monk admitting defeat, do you all know where the foothold is? (Pauses for a long time) Says: Three lives and sixty kalpas. Tut! Ascending the hall to preach. Strikes the staff once and says: The Buddhas of the three worlds (all Buddhas of the past, present, and future) are also like this, the ancestral masters of all generations are also like this, and the old monks of the world are also like this. Even if Yue Zuoshao arrives here, he must also be like this. So, what is this 'like this'? Strikes it again and says: I saw Dipamkara Buddha (name of a past Buddha), the original auspicious light was like this. Ascending the hall to preach. Chan, chan, chan, in speech, silence, action, and stillness, the body is at peace. Dao, dao, dao, eating and dressing, who lacks anything? Since this is the case, why did Sudhana (character in the Avatamsaka Sutra), experience the smoke and water of one hundred and ten cities, visit fifty-three good advisors (referring to teachers and friends who are good at guiding others towards goodness), and then go to see Manjusri (Manjusri Bodhisattva) before he could understand? So, what is it like after understanding? Flowers blooming in the Shanglin Garden are not spring, and the sun rising from Fusang is not morning. Ascending the hall to preach. Talking about the Dharma at the beginning of the new year, Zen Master Jingqing says there is, and should be given thirty blows. Zen Master Mingjiao says there is not, and should be given thirty blows. Why? What does the Dharma discuss about existence or non-existence? Even if one says neither existence nor non-existence, they should be struck head-on. Why say this? Strikes the staff once and says: The staff opens the way, not yielding to anyone. Ode to the words of enlightenment upon seeing the morning star. A glimpse of the morning star, the vision is broadened, the entire Sahā world (Buddhist term for a vast and boundless world) has nowhere to feel ashamed. It is clear that the clouds have dispersed, and every household is bathed in moonlight, having suffered six years of bitter cold in the deep mountains in vain. The myriad dharmas return to one. The myriad dharmas return to one, where does the one return to? The fisherman is fishing on the river, the mist is hazy. The reeds on both banks quietly open their eyes, and the mandarin ducks playing in the water avoid it from afar. Annan Guang (place name)
福虛峨大照禪師
楚之江陵陳氏子。在雲南宜良石寶山。禮月幢和尚剃染。依黔之普安松巋善權。圓具印可。住廣福。僧問。如何是祖師西來意。師舉果碟云。核桃一把抓。僧曰。核桃一把抓是多少。師云。前三三后三三。僧曰。前三三后三三。又是多少。師云。汝也沒量罪過。我也沒量罪過。僧曰。爭奈君子一言既出。四馬難追。師便打云。因憐三尺子。失卻兩行眉。師終廣福。塔于寺側。
安南萬壽審實本照禪師
西蜀易氏子。幼失恃怙。自發心。于本境小庵。禮一行僧剃髮。矢志行腳。至黔之普安松巋山。禮善權和尚。求受具足。權深器之。嘗將狗子無佛性話追究。一日出坡挑柴。因柴擔頭脫。忽然有省。即書偈曰。甚奇怪甚奇怪。刷脫兩頭中間在。無始劫來是今朝。不識今朝頻納敗。持以白權。權曰。青天白日。見神見鬼作么。師曰。從今向後。再不受老和尚欺瞞也。權曰。饒你識得今朝。要且他時後日有事在。師曰。他時後日有甚麼事。聲未絕。權即亂棒打出。次日書源流付囑。師住安南萬壽。開法接待。二十餘年。始終一揆。乙丑孟冬一日示寂。塔于西門外之晴龍山麓。
上堂。一念不生。萬緣頓息。常光見前。孤明歷歷。更說甚麼向上事。格外機。檢點將來。也是糊餅里呷汁
。還會么。著衣免寒。吃飯止飢。擬問如何。打折驢脊。
師一日。在城檀越家齋次。一士問。三教之中。那一教為尊。師曰。問則總不尊也。士曰。據老和尚道。總無分別也。師曰。也不得儱侗。士曰。恁么則畢竟是那一教為尊。師曰。像叫地皮震。士曰。老和尚與么。則相戲弄也。師曰。戲弄則墮地獄如箭。
問僧。甚處來。僧曰。安籠來。師云。聞大扁山。被人偷去。是真么。僧曰。和尚何得當面誑語。師曰。你真實道看。僧無語。師曰。龍頭蛇尾漢。出去。
僧問。如何是雲門餅。師云。半斤一個。僧曰。某甲不問者個餅。師云。料汝受用不得。
普安碧雲恒暲聖目禪師
江右熊氏子。寓黔之安南。生隨父于獨秀山披剃。參善權和尚印心。
上堂。前釋迦后彌勒。無端各各妄分別。如來禪祖師訣。堪笑人人總被惑。碧雲恁么批判。且道。意在甚麼處。卓杖一下云。人間無水不朝東。天上有星皆拱北。喝一喝下座。
上堂。雲門乾屎橛。洞山麻三斤。等閑忽拈出。疑殺許多人。于中還有不疑底么。出來試道道看。僧才出。師便打云。吾行荒草里。汝便落深坑。直打下座。
上堂。拈起拄杖云。三世諸佛用不盡。歷代祖師用不盡。古今天下老和尚用不盡。今日
【現代漢語翻譯】 現代漢語譯本： 還會么？穿著衣服免受寒冷，吃飯停止飢餓。如果想問如何是好，那就是打斷驢的脊樑。 一日，雲門文偃禪師在信徒家吃齋飯時，一位士人問道：『儒、釋、道三教之中，哪一教最為尊貴？』雲門禪師說：『一問就都不尊貴了。』士人說：『聽老和尚您說，總歸是沒有分別的。』雲門禪師說：『也不能含糊過去。』士人說：『那麼，到底哪一教最為尊貴？』雲門禪師說：『大象叫一聲，地皮都要震動。』士人說：『老和尚您這樣說，就是在戲弄我啊。』雲門禪師說：『戲弄人就會像箭一樣墮入地獄。』 有僧人問：『從哪裡來？』僧人說：『從安籠來。』雲門禪師說：『聽說大扁山被人偷走了，是真的嗎？』僧人說：『和尚您怎麼能當面說謊呢？』雲門禪師說：『你老實說看。』僧人無話可說。雲門禪師說：『真是個虎頭蛇尾的傢伙，出去！』 有僧人問：『什麼是雲門餅？』雲門禪師說：『半斤一個。』僧人說：『我不是問這個餅。』雲門禪師說：『料想你沒這個福分受用。』 普安碧雲恒暲（普安碧雲恒暲：禪師名號）聖目禪師 是江右熊氏的兒子，住在貴州安南。出生後跟隨父親在獨秀山剃度出家，參拜善權和尚並得到印可。 上堂說法：『前有釋迦牟尼佛（釋迦牟尼佛：佛教創始人），後有彌勒佛（彌勒佛：未來佛），無端地各自妄加分別。如來禪（如來禪：禪宗的一種）祖師的訣竅，可笑的是人人都被迷惑。』碧雲我這樣批判，那麼，意圖在哪裡呢？用拄杖敲擊一下說：『人間沒有不朝東流的水，天上所有的星星都拱衛著北極星。』大喝一聲，走下座位。 上堂說法：『雲門文偃禪師（雲門文偃禪師：禪宗大師）的乾屎橛（乾屎橛：比喻無用之物），洞山良價禪師（洞山良價禪師：禪宗大師）的麻三斤（麻三斤：比喻不可思議之物），隨便拿出來，就讓許多人疑惑不解。』其中還有不疑惑的人嗎？出來試著說一說看。有僧人剛要出來，禪師就打他說：『我走在荒草之中，你卻要掉進深坑裡。』直接打下座位。 上堂說法：拿起拄杖說：『三世諸佛（三世諸佛：過去、現在、未來的所有佛）用不完，歷代祖師（歷代祖師：禪宗的歷代祖師）用不完，古今天下的老和尚用不完。』今日
【English Translation】 English version: What else is needed? Wearing clothes prevents cold, eating stops hunger. If you want to ask what to do, it's to break the donkey's spine. One day, when Yunmen Wenyan (Yunmen Wenyan: a Chan master) was having a meal at a lay devotee's house, a scholar asked, 'Among Confucianism, Buddhism, and Taoism, which is the most venerable?' Yunmen said, 'Asking the question makes them all not venerable.' The scholar said, 'According to you, old master, there is ultimately no distinction.' Yunmen said, 'One cannot be ambiguous about it.' The scholar said, 'Then, which one is the most venerable after all?' Yunmen said, 'When an elephant roars, the ground shakes.' The scholar said, 'Old master, you are teasing me.' Yunmen said, 'Teasing will cause one to fall into hell like an arrow.' A monk asked, 'Where do you come from?' The monk said, 'From Anlong.' Yunmen said, 'I heard that Da Bian Mountain was stolen. Is it true?' The monk said, 'How can you lie to my face, master?' Yunmen said, 'Tell me the truth.' The monk was speechless. Yunmen said, 'A snake with a dragon's head and a snake's tail! Get out!' A monk asked, 'What is Yunmen cake?' Yunmen said, 'Half a pound each.' The monk said, 'I am not asking about that cake.' Yunmen said, 'I suppose you are not blessed enough to enjoy it.' Puan Biyun Hengzhang (Puan Biyun Hengzhang: a Chan master's name) Shengmu Chan Master Was the son of the Xiong family of Jiangyou, residing in An'nan, Guizhou. He was tonsured with his father at Duxiu Mountain and studied with Zen Master Shanquan, who certified his enlightenment. Entering the hall: 'The former Shakyamuni Buddha (Shakyamuni Buddha: the founder of Buddhism), the latter Maitreya Buddha (Maitreya Buddha: the future Buddha), groundlessly make false distinctions. The secret of the Tathagata Zen (Tathagata Zen: a type of Chan Buddhism), it is laughable that everyone is deluded.' Biyun, I criticize like this, so, where is the intention? He struck the staff once and said, 'There is no water in the human world that does not flow east, and all the stars in the sky arch towards the North Star.' He shouted and descended from his seat. Entering the hall: 'Yunmen Wenyan's (Yunmen Wenyan: a Chan master) dried dung stick (dried dung stick: a metaphor for something useless), Dongshan Liangjie's (Dongshan Liangjie: a Chan master) three pounds of flax (three pounds of flax: a metaphor for something inconceivable), casually taken out, confuse many people.' Among you, are there any who are not confused? Come out and try to say something.' As soon as a monk came out, the master hit him and said, 'I walk in the wild grass, but you fall into a deep pit.' He struck him directly and descended from his seat. Entering the hall: Raising his staff, he said, 'The Buddhas of the three times (Buddhas of the three times: all Buddhas of the past, present, and future) cannot use it up, the ancestral teachers of all generations (ancestral teachers of all generations: the ancestral teachers of Chan Buddhism) cannot use it up, and the old masters of the world today cannot use it up.' Today
落在碧雲手裡。且道。又作么生。卓一卓云。堪行正令。
上堂。抬眸不見天。低頭不見地。人間三尺子。都來道不是。饒你道得是。拄杖子亦未肯相許。咄。
上堂。大光明藏。八面玲瓏。含融十虛。通貫古今。乾坤以此覆載。日月以此照臨。聖人以此治化。諸佛以此傳心。歷代祖師。並天下老和尚。以此扶宗荷教。豎立門庭。開權顯實。接物利生。且道。衲僧門下。當作個甚麼。十字街頭破草鞋。喝一喝下座。
小參。參禪沒甚奇特。唯要生死心切。無明窠窟掀翻。凡聖路頭剿絕。直下及第心空。自然大休大歇。且道。歇後如何。良久云。碓嘴忽開花。磨盤時結果。
習安天龍善一純禪師
本郡張氏子。母陳氏。在法海寺。禮靈光老宿披剃。依頂相和尚具足。參善權和尚印證。復志遍游。自浙歸里。住天龍山。次遷松巋。覆住天龍。
上堂。天龍峰頂。別是人間。猿啼嶂外。鳥噪云邊。不是目前法。亦非心外事。掀翻陳年骨董。揭舒象外幽玄。玉壺影里劫初前。亙古乾坤不變。且作么生是應時及節底句。喝一喝云。禹力不到處。河聲流向西。
上堂。打梆出坡。打板過堂。會則神通妙用。不會則業識忙忙。咄。切莫壓良為賤。卓杖一下云。鳧脛短兮鶴脛長。 上堂。
【現代漢語翻譯】 現代漢語譯本 落在碧雲手裡。那麼，又該如何呢？（禪師）用禪杖敲擊了一下云。堪可行使正令。
上堂說法。（禪師說）抬頭不見天，低頭不見地。人間這三尺之軀，都來說不是（真理）。即使你說的對，老衲的拄杖也不會認可。咄！
上堂說法。（禪師說）大光明藏（Mahā-vairocana-garbha，佛的智慧之藏），八面玲瓏，包含融合整個宇宙，貫穿古今。天地依靠它覆蓋承載，日月依靠它照耀。聖人依靠它治理教化，諸佛依靠它傳授心法。歷代祖師，以及天下的老和尚，都依靠它扶持宗門，承擔教義，樹立門庭，開顯權巧方便，揭示真實，接引眾生，利益眾生。那麼，我禪宗門下，應當做些什麼呢？（就像）十字街頭破爛的草鞋。（禪師）喝一聲，下座。
小參。（禪師說）參禪沒有什麼特別的，最重要的是生死心切。掀翻無明（avidyā，佛教指對事物真相的迷惑）的巢穴，剿滅凡聖的道路。直接達到及第心空（內心空寂），自然就能得到大休大歇（徹底的休息）。那麼，休息之後如何呢？（禪師）停頓片刻說，『碓嘴忽然開花，磨盤時而結果』。
習安天龍善一純禪師
本郡張氏之子，母親是陳氏。在法海寺，拜靈光老宿剃度出家，依頂相和尚受具足戒。參拜善權和尚得到印證。之後立志遍游各地，從浙江回到家鄉，住在天龍山，之後遷到松巋，又回到天龍山。
上堂說法。（禪師說）天龍峰頂，別是一番人間景象。猿猴在山外啼叫，鳥兒在云邊鳴噪。不是眼前的法，也不是心外的事。掀翻陳年的舊物，揭示象外的幽玄。玉壺的倒影里是劫初（kalpa-first，宇宙形成的最初）之前，亙古不變的乾坤。那麼，應時應節的句子是什麼呢？（禪師）喝一聲說，『禹王的力量無法到達的地方，河水向西流淌。』
上堂說法。（禪師說）打梆出坡，打板過堂。領會了就是神通妙用，不領會就是業識（karma-consciousness，由業力產生的意識）忙忙碌碌。咄！切莫以貴作賤。（禪師）用禪杖敲擊一下說，『野鴨的腿短啊，仙鶴的腿長。』 上堂。
【English Translation】 English version Fallen into the hands of the azure clouds. Now, how should it be done? (The Chan master) tapped the clouds with his staff. Capable of enacting the proper decree.
Entering the hall for Dharma talk. (The Chan master said) Raising my eyes, I see no sky; lowering my head, I see no earth. This three-foot frame in the human realm, all say it is not (the truth). Even if you speak correctly, this old monk's staff will not approve. DOH!
Entering the hall for Dharma talk. (The Chan master said) The Great Luminous Treasury (Mahā-vairocana-garbha, the treasury of Buddha's wisdom), is exquisite on all sides, containing and merging the entire universe, penetrating the past and present. Heaven and earth rely on it to cover and carry, the sun and moon rely on it to illuminate. Sages rely on it to govern and teach, all Buddhas rely on it to transmit the mind-dharma. Successive generations of patriarchs, as well as all the old monks in the world, rely on it to support the sect, bear the teachings, establish the gate, reveal expedient means, reveal the truth, receive beings, and benefit beings. Now, what should we, the disciples of the Chan sect, do? (Like) broken straw sandals on the crossroads. (The Chan master) shouts once and descends from the seat.
Small gathering. (The Chan master said) There is nothing special about practicing Chan, the most important thing is to have a keen sense of life and death. Overturn the nest of ignorance (avidyā, in Buddhism, the delusion about the true nature of things), eradicate the path of the mundane and the sacred. Directly attain the emptiness of the heart, and naturally achieve great rest and great cessation (complete rest). Now, what happens after cessation? (The Chan master) paused for a moment and said, 'The pestle suddenly blooms, the millstone sometimes bears fruit.'
Chan Master Shanyi Chun of Tianlong Temple in Xi'an
A son of the Zhang family in this prefecture, his mother was Madam Chen. At Fahai Temple, he was tonsured by Elder Lingguang, and received the full precepts under Abbot Dingxiang. He visited Zen Master Shanquan and received his seal of approval. Afterwards, he vowed to travel everywhere, and returned from Zhejiang to his hometown, living on Tianlong Mountain, then moved to Songkui, and returned to Tianlong.
Entering the hall for Dharma talk. (The Chan master said) The peak of Tianlong, is a different world. Monkeys cry beyond the mountains, birds chirp by the clouds. It is not the Dharma before your eyes, nor is it a matter outside the mind. Overturn the old relics of the past, reveal the mysterious beyond the form. In the reflection of the jade pot is before the beginning of the kalpa (kalpa-first, the beginning of the universe), the unchanging heaven and earth of ancient times. Now, what is the timely and seasonal phrase? (The Chan master) shouts once and says, 'Where the power of Yu cannot reach, the sound of the river flows westward.'
Entering the hall for Dharma talk. (The Chan master said) Striking the board to go to the fields, striking the board to pass the hall. Understanding it is miraculous use of spiritual powers, not understanding it is the busyness of karmic consciousness (karma-consciousness, consciousness produced by karmic force). DOH! Do not oppress the good as cheap. (The Chan master) strikes the staff once and says, 'The duck's legs are short, the crane's legs are long.' Entering the hall.
春日熙熙。和風習習。岸柳搖金。溪桃吐赤。突出威音那畔。揭示衲僧巴鼻。明歷歷親的的。因甚惟道江南三月鷓鴣啼。天龍門下。打折驢脊。
上堂。大盡三十日。小盡二十九。三世諸佛不知有。黧奴白牯卻知有。且道。知個甚麼。雲中木馬嘶。海底泥牛吼。驚起夜叉神。𨁝跳上岸。瞠眉努目。一一面南看北斗。
中秋上堂。寶月放光。丹桂飄香。兩彩一賽。鼻孔昂藏。正恁么時。直饒道好修行好供養。禪歸海經歸藏。總好吃龍山痛棒。何以。分明有月落波心。自是無雲生嶺上。喝一喝下座。
上堂。我宗無語句。亦無一法與人。德山老漢。背月逃影。掩耳偷鈴。殊不知山河大地。草水叢林。文殊普賢。無處藏身。墻壁瓦礫。忠國師一生受用不盡。立雪斷臂與安心。眼裡無觔一世貧。喝一喝下座。
上堂。禪禪禪。饑來吃飯困來眠。道道道。城樓五鼓金雞叫。除卻禪。去卻道。夜半日頭紅杲杲。於此者里知分曉。月明簾外轉身早。是則是。只是衲僧門下。未免攔胸踏倒。
上堂。春寒秋熱。隆冬下雪。梅花開放嶺頭。路上行人。欲歇不歇。何故不歇。眼觀東南。意在西北。殊不知。饒你走遍天涯海角。踏翻茶陵橋板。豁然大悟。天龍拄杖子。緩緩向你道。明月蘆花一樣看。鷺鷥立雪
【現代漢語翻譯】 現代漢語譯本： 春日陽光明媚，和風輕輕吹拂，岸邊的柳樹搖曳著嫩黃的枝條，溪邊的桃花綻放出鮮艷的紅色。要突出威音王佛（過去佛名）那邊的境界，揭示出衲僧（出家修行的僧人）的根本。明明歷歷、親切真切的，為什麼只說江南三月里鷓鴣在啼叫呢？天龍門下，要打斷驢子的脊樑。
上堂（禪宗的一種說法形式）。大盡月三十天，小盡月二十九天，三世諸佛（過去、現在、未來一切諸佛）都不知道有這些，貧賤的人和老牛卻知道有這些。那麼，知道的是什麼呢？雲中的木馬嘶鳴，海底的泥牛吼叫，驚醒了夜叉神（一種惡鬼），跳上岸來，瞪著眼睛，怒目而視，一個個面向南方看著北斗星。
中秋上堂。寶月放出光芒，丹桂飄散著香氣，兩彩一賽（指賭博），鼻孔朝天。正在這個時候，即使說好好修行，好好供養，禪要歸於大海，經要歸於經藏，總要吃龍山（人名）的痛打。為什麼呢？分明是月亮落在水波中，只是沒有云彩從山嶺上升起。喝一聲，下座。
上堂。我宗（禪宗）沒有語句，也沒有一法可以給人。德山老漢（指德山宣鑒禪師），揹著月亮逃避影子，捂著耳朵偷鈴鐺。卻不知道山河大地，草木叢林，文殊菩賢（文殊菩薩和普賢菩薩），無處藏身。墻壁瓦礫，忠國師（指慧忠國師）一生都受用不盡。立雪斷臂（指慧可禪師立雪斷臂求法）與安心，眼裡沒有真東西，一輩子貧窮。喝一聲，下座。
上堂。禪禪禪，餓了就吃飯，困了就睡覺。道道道，城樓五更天金雞叫。除了禪，去了道，半夜裡太陽紅彤彤。在這裡知道明白，月亮明亮，簾子外面轉身要早。是這樣，只是衲僧門下，免不了攔胸踏倒。
上堂。春天寒冷，秋天炎熱，隆冬下雪，梅花在山嶺上開放，路上的行人，想要休息卻不休息。為什麼不休息呢？眼睛看著東南，心思卻在西北。卻不知道，即使你走遍天涯海角，踏翻茶陵（地名）的橋板，豁然大悟，天龍（人名）的拄杖子，緩緩地對你說，明月蘆花一樣看，鷺鷥站在雪地裡。
【English Translation】 English version: The spring sun is bright and warm, and the gentle breeze is blowing. The willows on the bank sway their golden branches, and the peach blossoms by the stream bloom with vibrant red. To highlight the realm beyond Vipaśyin Buddha (name of a past Buddha), to reveal the fundamental essence of a nāgārjuna (a Buddhist monk). Clearly and vividly, intimately and truly, why only say that the partridges are singing in the third month of Jiangnan? Under the gate of the deva-nāga (heavenly dragons), break the donkey's spine.
Ascending the hall (a form of speech in Zen Buddhism). The big month has thirty days, the small month has twenty-nine days. The Buddhas of the three times (past, present, and future) do not know about these, but the poor and the old ox do know about them. So, what do they know? The wooden horse in the clouds neighs, the mud ox in the sea roars, startling the yaksha (a type of demon), who jumps ashore, glaring and scowling, each one facing south and looking at the Big Dipper.
Ascending the hall on Mid-Autumn Festival. The precious moon emits light, and the sweet osmanthus spreads its fragrance. Two colors, one race (referring to gambling), nostrils upturned. At this very moment, even if you say to cultivate well and make offerings well, that dhyana (meditation) returns to the sea and the scriptures return to the tripitaka (Buddhist canon), you will still get a painful beating from Longshan (a person's name). Why? Clearly, the moon falls into the heart of the waves, but no clouds rise from the ridge. Shout once, and descend from the seat.
Ascending the hall. My sect (Zen Buddhism) has no words, nor does it have a single dharma (teaching) to give to people. Old man Deshan (referring to Zen Master Deshan Xuanjian), fleeing from his shadow with his back to the moon, covering his ears to steal the bell. He does not know that the mountains, rivers, and earth, the grasses and trees, Manjusri (Bodhisattva of wisdom) and Samantabhadra (Bodhisattva of practice), have nowhere to hide. The walls and tiles, National Teacher Zhong (referring to National Teacher Huizhong), have benefited from them throughout his life. Standing in the snow and cutting off his arm (referring to Zen Master Huike standing in the snow and cutting off his arm to seek the Dharma) to seek peace of mind, if there is nothing genuine in your eyes, you will be poor for life. Shout once, and descend from the seat.
Ascending the hall. Dhyana, dhyana, dhyana, eat when hungry, sleep when tired. Dharma, dharma, dharma, the golden rooster crows on the city tower at the fifth watch. Except for dhyana, remove the dharma, the sun is red and bright in the middle of the night. If you know clearly here, the moon is bright, turn around early outside the curtain. It is so, but among the nāgārjuna (Buddhist monks), it is inevitable to be knocked down chest-first.
Ascending the hall. Spring is cold, autumn is hot, winter brings snow, plum blossoms bloom on the mountain ridge, travelers on the road want to rest but do not rest. Why don't they rest? Their eyes look southeast, but their minds are in the northwest. They do not know that even if you travel all over the world, and overturn the bridge planks of Chaling (place name), and suddenly realize enlightenment, the staff of deva-nāga (person's name) will slowly say to you, 'The bright moon and reed catkins look the same, and the egret stands in the snow.'
非同色。一喝。
上堂。儱儱侗侗。顢顢頇頇。正是全體大用。法法分明。頭頭合轍。未免遍地葛藤。天龍只知饑來吃飯。困來打眠。夢升兜率猶未惺。金雞啼唱五更天。
中秋上堂。月圓月缺。猶是幻中境界。桂開桂卸。無非世諦馨香。于中有個亙古亙今。不開不卸。無圓無缺底。亦不可作奇特商量。若作奇特商量。腳跟下。便與三十痛棒。何故。好肉上不許剜瘡。
上堂。南泉斬貓。歸宗斬蛇。有例不可興。無例不可缺。咄。仁者不憂。知者不惑。卓杖一下云。珊瑚枝枝撐著月。
上堂。歷歷明明。古今不變。撾鼓升堂。全機展演。坐立儼然。相呈覿面。卓杖下喝。壓良為賤。智者猶迷。愚者取辨。離智絕愚。好看方便。甚麼方便。呵呵。倒騎驢兮入佛殿。
臘八日上堂。奇哉三嘆睹明星。漏逗一場冤莫伸。千古無人能雪釋。瞎驢瞎馬趕成群。即今還有為釋迦老子。雪釋得底么。緩緩著。是非已落傍人耳。洗到驢年也不清。
元旦上堂。說新又不新。道舊亦非舊。新舊兩無干。冷灰重爆豆。既是新舊無干。因甚卻成冷灰爆豆。莫不是本來無新舊。由自強名模。恁么見解。作他座主奴。也未得在。還分析得么。不萌枝上含春色。鐵樹花開遍界香。
上堂。胡來胡現。漢
【現代漢語翻譯】 現代漢語譯本 非同色。一喝。
上堂。儱儱侗侗（lǒng dǒng）：形容含糊不清的樣子。顢顢頇頇（mān hān）：形容糊塗的樣子。正是全體大用。法法分明。頭頭合轍。未免遍地葛藤（géténɡ）：比喻糾纏不清的事務。天龍只知饑來吃飯。困來打眠。夢升兜率（dōushuài）：兜率天，欲界第四天，彌勒菩薩的住所。猶未惺（xīng）：醒悟。金雞啼唱五更天。
中秋上堂。月圓月缺。猶是幻中境界。桂開桂卸。無非世諦（shìdì）：世俗諦，指符合世俗認識的真理。馨香。于中有個亙古亙今。不開不卸。無圓無缺底。亦不可作奇特商量。若作奇特商量。腳跟下。便與三十痛棒。何故。好肉上不許剜瘡。
上堂。南泉斬貓。歸宗斬蛇。有例不可興。無例不可缺。咄（duō）。仁者不憂。知者不惑。卓杖一下云。珊瑚枝枝撐著月。
上堂。歷歷明明。古今不變。撾（zhuā）鼓升堂。全機展演。坐立儼然。相呈覿（dí）面。卓杖下喝。壓良為賤。智者猶迷。愚者取辨。離智絕愚。好看方便。甚麼方便。呵呵。倒騎驢兮入佛殿。
臘八日上堂。奇哉三嘆睹明星。漏逗一場冤莫伸。千古無人能雪釋。瞎驢瞎馬趕成群。即今還有為釋迦老子。雪釋得底么。緩緩著。是非已落傍人耳。洗到驢年也不清。
元旦上堂。說新又不新。道舊亦非舊。新舊兩無干。冷灰重爆豆。既是新舊無干。因甚卻成冷灰爆豆。莫不是本來無新舊。由自強名模。恁（rèn）么見解。作他座主奴。也未得在。還分析得么。不萌枝上含春色。鐵樹花開遍界香。
上堂。胡來胡現。漢來漢
【English Translation】 English version Not the same color. One shout.
Ascending the hall. Lóng lóng dòng dòng: describes being vague and unclear. Mān mān hān hān: describes being muddled. Precisely the entire great function. Every dharma is distinct. Every point aligns. Inevitably, everywhere is kudzu vine (géténɡ): a metaphor for entangled affairs. The nagas and dragons only know to eat when hungry and sleep when tired. Dreaming of ascending to Tushita (dōushuài): Tushita Heaven, the fourth heaven of the desire realm, the abode of Maitreya Bodhisattva, is still not awakened (xīng). The golden rooster crows at the fifth watch of the night.
Ascending the hall on the Mid-Autumn Festival. The moon waxing and waning is still a realm of illusion. The osmanthus blooming and withering is nothing more than the fragrance of worldly truth (shìdì): conventional truth, referring to the truth that conforms to worldly understanding. Within this, there is something that is eternal, neither blooming nor withering, neither round nor lacking. It should not be considered in a peculiar way. If you consider it in a peculiar way, under your feet, you will receive thirty painful blows. Why? One should not carve sores on good flesh.
Ascending the hall. Nanquan cutting the cat, Guizong cutting the snake. There is a precedent that cannot be established, and a precedent that cannot be removed. Duō! The benevolent are not worried, the wise are not confused. Strike the staff once and say, 'Coral branches support the moon.'
Ascending the hall. Clearly and distinctly, unchanging from ancient times to the present. Striking the drum to ascend the hall, the entire mechanism is displayed. Sitting and standing solemnly, presenting face to face (dí). Strike the staff and shout. Oppressing the good as cheap. The wise are still confused, the foolish take to arguing. Separating from wisdom and cutting off foolishness, a good convenience is seen. What convenience? Haha. Riding a donkey backwards into the Buddha hall.
Ascending the hall on the eighth day of the twelfth lunar month. How wondrous, sighing three times upon seeing the morning star. A mistake, a wrong that cannot be redressed. For thousands of years, no one has been able to explain it. Blind donkeys and blind horses rush in groups. Is there anyone now who can explain it for Shakyamuni Buddha? Take it slowly. Right and wrong have already fallen into the ears of others. Washing until the year of the donkey will not make it clear.
Ascending the hall on New Year's Day. Saying it's new, it's not new. Saying it's old, it's not old. New and old are unrelated. Cold ashes re-explode into beans. Since new and old are unrelated, why does it become cold ashes exploding into beans? Could it be that there is originally no new or old? It is just a forced name. With such an understanding (rèn), even if you become his abbot's slave, you still won't get it. Can you analyze it? On branches that do not sprout, spring colors are contained. The iron tree blooms, fragrance filling the realms.
Ascending the hall. When the barbarian comes, the barbarian appears. When the Han comes, the Han
來漢現。遂喝一喝云。虛妄浮心。多諸巧見。作么生是真實底句。盞子撲落地。碟子成七片。
上堂。年年說。月月說。日日說。時時說。在在說。處處說。塵塵說。剎剎說。說無間歇。諸人還會么。不見道。烏石嶺與汝相見了也。山門頭與汝相見了也。僧堂前與汝相見了也。還會么。癡人面前。不得說夢。
上堂。處處真處處真。塵塵剎剎本來人。者般說話。唱教門中。足可觀光。衲僧門下。未免白日見鬼。且道。衲僧門下。又有甚長處。良久曰。衲被蒙頭萬事休。此時山僧都不會。
元宵上堂。日月燈明佛。互相為晝夜。亙古不相違。此夜最親切。最親切。年年正月半。便是元宵節。壁上掛燈籠。空中懸寶月。嘉州大象趁光明。陜府鐵牛生歡悅。休歡悅。看來也是證龜成鱉。
上堂。一往直行。茫茫宇宙。千差坐斷。死水澄潭。饒你運用無虧。隨緣得妙。也是杓卜聽虛聲。且道。總不與么時如何。良久曰。風送白雲飛嶺外。水流黃葉到江心。
因事上堂。個事見成。本無欠剩。豈欺未明。可憐不信。呵呵。也是為他閑事長無明。
達磨忌拈香。梁皇殿上道不識。面赤不如語直。少室峰前癡面壁。多虛不如少實。當時只履西歸。而今討甚巴鼻。有巴鼻無巴鼻。插香云。萬古清
【現代漢語翻譯】 現代漢語譯本： 來，現在（來漢現）。於是大喝一聲說：『虛妄不實的浮動之心，產生諸多巧妙的見解。怎樣才是真實的那一句呢？』把茶盞摔在地上，碟子碎成七片。
上堂說法。年年說，月月說，日日說，時時說，處處說，在在說，塵塵說，剎剎說，說個沒完沒了。各位會了嗎？沒聽見說嗎？烏石嶺與你相見了啊！山門前與你相見了啊！僧堂前與你相見了啊！會了嗎？不要在癡人面前說夢話。
上堂說法。處處真，處處真，塵塵剎剎本來就是人。這種說話，在講經說法的人那裡，足夠用來觀賞。但在參禪的僧人這裡，免不了是白日見鬼。那麼，參禪的僧人，又有什麼長處呢？停頓良久說：『用衲被矇住頭，萬事都休。』這個時候，山僧我什麼都不會。
元宵節上堂說法。日月燈明佛（Dīpaṃkara Buddha，錠光佛），互相成為晝夜，亙古不相違背。今夜最為親切。最為親切。年年正月十五，就是元宵節。墻上掛著燈籠，空中懸著寶月。嘉州大佛也來湊熱鬧，陜府的鐵牛也生出歡喜。不要太歡喜。看來也是證龜成鱉，得不償失。
上堂說法。一往直行，茫茫宇宙。千差萬別都被截斷，如同死水般的澄潭。即使你運用自如，隨緣而得妙處，也只是像用龜殼占卜來聽取虛假的聲音。那麼，完全不這樣的時候又該如何呢？停頓良久說：『風把白雲吹到山嶺之外，水把黃葉帶到江心。』
因為某事上堂說法。這件事本來就已成就，沒有欠缺剩餘。難道是欺騙那些還不明白的人嗎？可悲的是他們不相信。呵呵。這也是因為他們為那些閑事增長了無明。
達磨（Bodhidharma，菩提達摩）忌日拈香。梁武帝（Liang Wudi，502-549）殿上說不認識，臉紅不如直說。少室山（Shaoshi Mountain）前癡迷地面壁，多虛不如少實。當時只穿著一隻鞋西歸，如今還討要什麼把柄？有沒有把柄？插香說：『萬古清。』
【English Translation】 English version: Coming here now. Then, he shouted and said: 'Illusory and floating minds produce many clever views. What is the true phrase?' He threw the teacup to the ground, and the saucer broke into seven pieces.
Ascending the hall for Dharma talk. Speaking year after year, month after month, day after day, hour after hour, everywhere, in every place, in every dust mote, in every Buddha-land, speaking without ceasing. Do you all understand? Haven't you heard it said? Wushi Ridge has met you! The mountain gate has met you! The front of the monks' hall has met you! Do you understand? Don't speak of dreams in front of fools.
Ascending the hall for Dharma talk. Everywhere is truth, everywhere is truth, every dust mote and every Buddha-land is originally a person. This kind of talk, in the teaching halls, is enough to be admired. But among Chan monks, it is inevitable to see ghosts in broad daylight. So, what are the strengths of Chan monks? After a long pause, he said: 'Cover your head with a kasaya, and all is at rest.' At this time, this mountain monk knows nothing.
Ascending the hall on the Lantern Festival. Dīpaṃkara Buddha (日月燈明佛), mutually become day and night, never contradicting each other since ancient times. This night is the most intimate. The most intimate. Every year on the fifteenth day of the first month, it is the Lantern Festival. Lanterns hang on the walls, and a precious moon hangs in the sky. The giant Buddha of Jia Prefecture joins in the fun, and the iron ox of Shan Prefecture rejoices. Don't rejoice too much. It seems to be turning a tortoise into a turtle, a losing proposition.
Ascending the hall for Dharma talk. Going straight ahead, the vast universe. All differences are cut off, like a still, clear pool of dead water. Even if you use it skillfully and gain wonderful things according to conditions, it is still like using a tortoise shell to listen to empty sounds. So, what about when it's not like this at all? After a long pause, he said: 'The wind sends white clouds flying beyond the mountains, and the water carries yellow leaves to the heart of the river.'
Ascending the hall for a certain matter. This matter is already accomplished, with nothing lacking or remaining. Is it deceiving those who do not yet understand? It is pitiful that they do not believe. Haha. This is also because they increase ignorance for those idle matters.
Offering incense on the anniversary of Bodhidharma's (達磨) death. In Emperor Wu of Liang's (梁武帝) palace, he said he didn't recognize him, it's better to be honest than to blush. In front of Shaoshi Mountain (少室山), he foolishly faced the wall, it's better to have less truth than more emptiness. At that time, he returned to the West with only one shoe, what handle are you asking for now? Is there a handle or not? He inserted the incense and said: 'Eternally pure.'
風吹何極。
上堂。恁么也不得。不恁么也不得。毫釐有差。天地懸隔。所以道。一切賢聖。皆以無為法而有差別。不差別。踏著秤鉈原是鐵。喝一喝下座。
示眾。當陽一句。截斷眾流。充塞十虛。了無向背。諸佛諸祖。出身無路。天魔外道。覷捕無門。只得盡乾坤大地。日月星辰。森羅萬象。情與無情。蜎飛蠕動。一切含靈。同一體證。同一受用。同一圓明。于中不見有纖毫生佛之相。不見有纖毫凡聖之名。不見有纖毫見聞之性。不見有纖毫取捨之心。不見有纖毫生滅之狀。不見有纖毫動靜之形。不見有纖毫得失過患。不見有纖毫物我之分。所以道。天地同根。萬物一體。到者里。如擊石火閃電光。會與不會。總是當人歷歷明明。本自見成底事。無欠無餘。纖毫不昧。祗因一念緣起不定。逐境生情。隨情轉念。隨念分別。有天有地。有物有人。有佛有祖。有凡有聖。有取有舍。有見有聞。有生有滅。有動有靜。于動靜中。故起種種生滅。于生滅中。故有種種知解。于知解中。故有種種凡聖之論。于凡聖中。故有種種妄想執著。于妄想執著中。故有種種取捨。于取捨中。故有種種分別。于分別中。故有種種散亂。于散亂中。故有種種顛倒。于顛倒中。故成種種過患。於過患中。故使種種不安。種種不和
【現代漢語翻譯】 現代漢語譯本 風吹向何處？
（禪師）上堂說法。這樣也不行，那樣也不行。稍微有一點差錯，就如同天地般遙遠隔絕。所以說，一切賢聖，都是以無為法而顯出差別。沒有差別，就像秤砣落在秤上，原本就是鐵。喝一聲，下座。
（禪師）向大眾開示。當陽（地名）這一句，截斷所有流向，充塞整個宇宙，沒有方向和背離。諸佛諸祖，沒有出生的道路。天魔外道，沒有窺探捕捉的門徑。只能讓整個乾坤大地，日月星辰，森羅萬象，有情與無情，蜎飛蠕動，一切有生命的，同一體證，同一受用，同一圓滿光明。其中不見有絲毫生佛的形象，不見有絲毫凡聖的名號，不見有絲毫見聞的本性，不見有絲毫取捨的心，不見有絲毫生滅的狀態，不見有絲毫動靜的形態，不見有絲毫得失過患，不見有絲毫物我的區分。所以說，天地同根，萬物一體。到了這裡，如擊石火，似閃電光，明白與不明白，總是每個人歷歷明明，本來就具備的事情，沒有欠缺，沒有剩餘，絲毫也不迷惑。只因爲一念緣起不定，隨著外境產生情感，隨著情感產生念頭，隨著念頭產生分別，於是有了天，有了地，有了物，有了人，有了佛，有了祖，有了凡，有了聖，有了取，有了舍，有了見，有了聞，有了生，有了滅，有了動，有了靜。在動靜之中，所以產生種種生滅。在生滅之中，所以有種種知解。在知解之中，所以有種種凡聖的議論。在凡聖之中，所以有種種妄想執著。在妄想執著之中，所以有種種取捨。在取捨之中，所以有種種分別。在分別之中，所以有種種散亂。在散亂之中，所以有種種顛倒。在顛倒之中，所以成就種種過患。在過患之中，所以使人種種不安，種種不和諧。
【English Translation】 English version Where does the wind blow?
(The Zen master) ascends the hall to preach. This way is not right, that way is not right either. A slight difference is like a vast separation between heaven and earth. Therefore, it is said that all sages and saints are differentiated by the unconditioned dharma. Without differentiation, it's like a weight on a scale, which is originally iron. He shouts and descends from the seat.
(The Zen master) instructs the assembly. This phrase of Dangyang (place name) cuts off all streams, filling the entire universe, without direction or opposition. All Buddhas and Patriarchs have no way to be born. Demons and heretics have no way to spy or capture. It can only allow the entire universe, the sun, moon, stars, myriad phenomena, sentient and non-sentient beings, wriggling creatures, all living beings, to realize the same body, experience the same enjoyment, and share the same perfect luminosity. Within it, there is not a trace of the appearance of a Buddha or a living being, not a trace of the names of the mundane or the sacred, not a trace of the nature of seeing and hearing, not a trace of the mind of taking and discarding, not a trace of the state of birth and death, not a trace of the form of movement and stillness, not a trace of the gains, losses, or faults, not a trace of the distinction between self and other. Therefore, it is said that heaven and earth share the same root, and all things are one body. Arriving here is like striking a stone to produce fire, or like a flash of lightning. Whether you understand or not, it is always clearly and distinctly present in each person, originally complete, without lack or excess, without the slightest confusion. It is only because the arising of a single thought is uncertain, giving rise to emotions according to the environment, turning thoughts according to emotions, and discriminating according to thoughts, that there is heaven, there is earth, there are things, there are people, there are Buddhas, there are Patriarchs, there are the mundane, there are the sacred, there is taking, there is discarding, there is seeing, there is hearing, there is birth, there is death, there is movement, there is stillness. Within movement and stillness, therefore, all kinds of birth and death arise. Within birth and death, therefore, there are all kinds of understandings. Within understandings, therefore, there are all kinds of discussions about the mundane and the sacred. Within the mundane and the sacred, therefore, there are all kinds of delusions and attachments. Within delusions and attachments, therefore, there are all kinds of taking and discarding. Within taking and discarding, therefore, there are all kinds of discriminations. Within discriminations, therefore, there are all kinds of distractions. Within distractions, therefore, there are all kinds of inversions. Within inversions, therefore, all kinds of faults are formed. Within faults, therefore, all kinds of unease and disharmony are caused.
。種種不寧。種種不靜。所以道。萬法本閑。惟人自鬧。果實一念緣起無生。自然當下脫體風流。那有許多之謂。到者里。若是個漢。直教翻轉麵皮。掉轉腳手。掀翻海岳。撥亂乾坤。指南作北。換斗移星。等閑向凈白地上。撒沙撒土。立主立賓。立照立用。立境立人。立玄立要。立縱立奪。立殺立活。立收立放。立賞立罰。一切由己。亦然。道有生有佛也得。有凡有聖也得。有見有聞也得。有取有舍也得。有生有滅也得。有動有靜也得。又說甚麼得失過患。物我分別。所以道。法不孤起。仗境方生。法隨法行。法幢隨處建立者。豈不是盡乾坤大地。日月星辰。森羅萬象。情與無情。同一體證。同一受用。同一圓明者哉。者些且置。更作么生是當陽一句。還會么。咄。青天白日。寐語作么。
示眾。大道無形。真空絕跡。會與不會。總在里許。若也于中分緇素。辨玄微。論是非。正是取螢火燒須彌。若也總不恁么。切忌玉石同觀。金沙混積。所以道。恁么也不是。不恁么也不是。恁么不恁么總不是。到者里。直須別有向上一路。始見衲僧巴鼻。且如何是衲僧巴鼻。烏龜鉆敗壁。雞向三更啼。
示眾。一句截流。萬機寢削。十方坐斷。無去來今。一道坦然。渾無邊畔。豁開正眼。大地山河無寸土。列回光相
【現代漢語翻譯】 現代漢語譯本：種種不得安寧，種種不得清靜。所以說，萬法本來是清閑的，只是人們自己擾亂自己。如果真正明白一念緣起而無生的道理，自然當下就能超脫自在，哪裡還有那麼多的說法呢？到了這裡，如果是個大丈夫，就應該徹底改變面貌，顛倒行事，掀翻山河，撥亂反正，指南為北，換斗移星，輕輕鬆鬆地在潔凈的地上撒沙撒土，建立主客，建立照用，建立境界和人，建立玄妙和要旨，建立縱立和奪取，建立殺和活，建立收和放，建立賞和罰，一切都由自己決定。也可以說有生有佛，有凡有聖，有見有聞，有取有舍，有生有滅，有動有靜，又說什麼得失過患，物我分別呢？所以說，法不會單獨產生，必須依靠外境才能顯現；法隨著法而執行，法幢隨處建立。這難道不是整個乾坤大地，日月星辰，森羅萬象，有情和無情，都同一體證，同一受用，同一圓滿嗎？這些暫且放下，更要如何說出當下的那一句呢？會嗎？咄！****（此處原文有省略），說夢話幹什麼？
開示大眾：大道無形，真空絕跡。領會與否，全在於此。如果在這裡區分僧俗，辨別玄妙，議論是非，就好像用螢火去燒須彌山（Sumeru，佛教中的須彌山，世界的中心）。如果完全不這樣做，切記不要把玉石同等看待，金沙混雜堆積。所以說，這樣做不對，不這樣做也不對，這樣做不這樣做都不對。到了這裡，必須要有另外一條向上的道路，才能顯出衲僧（指僧人）的本來面目。那麼，什麼是衲僧的本來面目呢？烏龜鉆破墻壁，雞在三更啼叫。
開示大眾：一句截斷河流，萬種機巧都停止運作。十方世界都被阻斷，沒有過去、現在、未來。一條道路坦然平直，完全沒有邊際。豁然睜開正眼，大地山河沒有一寸土地，展現出迴光返照的景象。
【English Translation】 English version: All kinds of unrest, all kinds of unquiet. Therefore, it is said that all dharmas are inherently idle, only people disturb themselves. If one truly understands the principle of the arising of a single thought without birth, one will naturally be free and at ease in the present moment. Where are there so many sayings? Reaching this point, if one is a true man, one should completely change one's face, reverse one's actions, overturn mountains and rivers, set things right, point south as north, change the constellations, and casually scatter sand and soil on the clean ground, establish the host and guest, establish illumination and function, establish the realm and the person, establish the profound and the essential, establish the vertical and the taking, establish killing and life, establish gathering and releasing, establish reward and punishment, everything is determined by oneself. It can also be said that there is birth and Buddha, there is ordinary and sage, there is seeing and hearing, there is taking and giving, there is birth and death, there is movement and stillness. What more is there to say about gains and losses, faults and harms, distinctions between self and others? Therefore, it is said that dharma does not arise alone, it must rely on the environment to manifest; dharma follows dharma, and the dharma banner is established everywhere. Isn't this the entire universe, the sun, moon, stars, all phenomena, sentient and insentient, all experiencing the same realization, the same enjoyment, the same perfect illumination? Let's put these aside for now. How else can we speak the phrase of the present moment? Do you understand? Hmph! **** (omitted in the original text), what are you doing talking in your sleep?
Instructing the assembly: The Great Way is formless, the traces of True Emptiness are cut off. Understanding or not understanding, it all lies here. If you distinguish between monks and laity, differentiate the subtle, and argue about right and wrong, it is like using fireflies to burn Mount Sumeru (Sumeru, the central mountain of the world in Buddhism). If you don't do this at all, be careful not to regard jade and stone as the same, and not to mix and accumulate gold and sand. Therefore, it is said that doing it this way is not right, not doing it this way is not right, doing it this way or not doing it this way is not right. Reaching this point, there must be another upward path to see the true face of a monastic. So, what is the true face of a monastic? A turtle drills through a broken wall, a rooster crows at the third watch.
Instructing the assembly: A phrase cuts off the flow, all machinations cease. The ten directions are cut off, there is no past, present, or future. One path is open and flat, completely without boundaries. Opening the true eye, there is not an inch of land on the great earth, revealing the scene of turning the light inward.
。本來夜暗與日明。自是清風生八極。得來明月照乾坤。到者里。塵塵剎剎。全彰古佛家風。法法頭頭。總是當人機用。還得么。果若得到恁么田地。達磨不來東土。二祖不往西干。佛法流遍天下。空生枉立巖前。不然。一片白雲橫谷口。許多歸鳥盡迷巢。喝一喝。
示眾。若論此事。別無奇特。山僧有個方便。不惜眉毛。與你諸人。下個註腳。還委悉么。遂卓拄杖一下云。者個便是最初句。良久云。者個便是向上句。還有末後一句。在你諸人肚皮。餓了要飯吃處薦取。於此薦得明。信得及。方知飯是米做。鍋是鐵鑄。若信不及。正好向三家村口。十字路頭把定。待有人揵犁拗耙趕牛來時。你便問他。做甚麼事去。他自向你道得親切。若再不信。直饒釋迦彌勒。也奈你不何。自是你無靈種。要且怪別人不得。設若信了。山僧還有一句。再向你道。如何道。毗婆尸佛早留心。直至而今不得妙。
黔南會燈錄卷第八(終)
黔南會燈補續錄
聖可玉禪師法嗣
都勻續燈寂常禪師
楚鄂蒲邑王氏子。母岑氏。適亂入黔始生。年十三。聞母誦金剛經。動出塵念。從本庵巨徹芟染。依貴筑東山梅溪和尚具足。參四川華巖聖可和尚印證。
示眾。真空本湛然。幻翳從何起。佛祖假虛名
【現代漢語翻譯】 現代漢語譯本：本來夜晚是黑暗的，白天是明亮的，這自然是清風吹遍四面八方，得到了明月照耀天地。到了這裡，每一個微塵，每一個剎那（ksana，極短的時間單位），都完全彰顯了古佛的家風，每一種法，每一個念頭，都是修行人當下可以運用的機緣。領會了嗎？如果真的領會到了這種境界，那麼達摩（Bodhidharma，禪宗始祖）就不會來到東土（中國），二祖（慧可）也不必前往西干（印度）。佛法將流傳遍天下，空生（須菩提，釋迦牟尼的十大弟子之一）在巖前白白站立。如果不是這樣，就像一片白雲橫在山谷口，許多歸巢的鳥兒都會迷失方向。喝！
開示大眾：要說這件事，並沒有什麼特別的。我有個方便法門，不惜眉毛（比喻不惜代價），給你們各位下一個註腳。明白了嗎？於是用拄杖敲了一下，說：『這個便是最初句。』停頓了很久，說：『這個便是向上句。』還有末後一句，在你們各位的肚子里，在飢餓時要飯吃的地方去領會。如果在這裡領會得明白，信得過，才知道飯是米做的，鍋是鐵鑄的。如果信不過，最好到三家村口，十字路口守著，等有人牽著犁，拿著耙，趕著牛來的時候，你就問他：『做什麼事去？』他自然會向你說得親切。如果再不信，即使是釋迦（Sakyamuni，佛教創始人）彌勒（Maitreya，未來佛），也拿你沒辦法。只是你沒有靈性，可不要怪別人。如果相信了，我還有一句話，再向你們說。怎麼說呢？毗婆尸佛（Vipasyin，過去七佛之一）早就留心了，直到如今也沒有得到妙處。
黔南會燈錄卷第八(終)
黔南會燈補續錄
聖可玉禪師法嗣
都勻續燈寂常禪師
楚鄂蒲邑王氏子。母親岑氏。遇到戰亂進入黔地才生下他。十三歲時，聽到母親誦讀金剛經，萌發出世的念頭。跟隨本庵巨徹剃度出家，依止貴筑東山梅溪和尚受具足戒。參拜四川華巖聖可和尚印證。
開示大眾：真空（sunyata，佛教術語，指空性）本來是湛然不動的，虛幻的眼翳從哪裡生起？佛祖（Buddha，覺悟者）只是假借的虛名。
【English Translation】 English version: Originally, the night is dark and the day is bright. Naturally, the clear wind arises in all directions, and the bright moon illuminates the universe. When you arrive here, every mote of dust, every ksana (an extremely short unit of time), fully manifests the family tradition of the ancient Buddhas. Every dharma (teaching), every thought, is an opportunity for the practitioner to use in the present moment. Have you understood? If you have truly understood this state, then Bodhidharma (the first patriarch of Zen) would not have come to the Eastern Land (China), and the Second Patriarch (Huike) would not have needed to go to the Western Land (India). The Buddha's teachings would spread throughout the world, and Subhuti (one of the ten major disciples of Sakyamuni) would have stood in vain before the rock. If it is not so, it is like a white cloud lying across the mouth of a valley, and many returning birds will lose their way. Ha!
Instructing the assembly: Speaking of this matter, there is nothing special. I have an expedient means, not sparing my eyebrows (a metaphor for not hesitating to make sacrifices), to give you all a commentary. Do you understand? Then he struck his staff once and said, 'This is the first phrase.' After a long pause, he said, 'This is the upward phrase.' There is also a final phrase, in the bellies of you all, to be realized where you beg for food when you are hungry. If you realize it clearly here and believe it, then you will know that rice is made from rice and the pot is cast from iron. If you do not believe it, it is best to guard the entrance of the Three Families Village, at the crossroads, and wait for someone to come plowing with a plow, holding a rake, and driving an ox. Then you ask him, 'What are you going to do?' He will naturally tell you intimately. If you still do not believe, even Sakyamuni (the founder of Buddhism) and Maitreya (the future Buddha) can do nothing for you. It is just that you have no spiritual seed, so do not blame others. If you believe, I have another sentence to say to you. What is it? Vipasyin Buddha (one of the past seven Buddhas) paid attention long ago, but has not attained the wonderful state even now.
Qian Nan Hui Deng Lu Volume 8 (End)
Qian Nan Hui Deng Supplement Record
Disciple of Zen Master Sheng Ke Yu
Zen Master Jichang Xudeng of Duyun
He was the son of the Wang family of Chu E Pu Yi. His mother was Cen. She entered Qian due to the war and then gave birth to him. At the age of thirteen, he heard his mother reciting the Diamond Sutra and developed the thought of renouncing the world. He was tonsured by Ben'an Juche and received the full precepts under the guidance of Monk Meixi of Dongshan, Guizhu. He visited Zen Master Sheng Ke of Huayan, Sichuan, for verification.
Instructing the assembly: The true emptiness (sunyata, a Buddhist term referring to emptiness) is originally still and unmoving. From where does the illusory eye disease arise? Buddha (Buddha, the enlightened one) is just a borrowed false name.
。度生亦昧語。若是過量人。不用頻頻舉。一口涸西江。一擊忘所止。掉臂出長安。難瞞拄杖子。且道。拄杖子有甚長處。腦後見腮。不與往來。
都勻無瑕玉禪師(尊宿)
本郡徐氏子。出家于開化殿。禮參實為師。依天野廣恩和尚圓具。師善操守。有不出為人之舉。數十年。以枯澹自若。臨終據座示眾坐脫。世壽五十一。僧臘三十六。
璧林門禪師法嗣
平越蘆坪慈門竺崖性禪師
蜀東墊邑朱氏子。出家于安順圓通寺。禮恒明剃染。依語嵩老人具足。參璧林和尚印可。
佛誕日上堂。指天指地獨稱尊。個事還他過量人。瞿曇露盡深深意。幾個知恩解報恩。即今還有知恩底么。有。慈門拄杖子打教拆。也未放手在。何故。衲僧門下。賞罰分明。師臨終說偈示眾坐化。塔于本山之陽。世壽六十三。僧臘四十餘。
黔南會燈補續錄
【現代漢語翻譯】 現代漢語譯本： 度化眾生也迷惑言語。如果是超越常人的人，不用頻繁地提起（點撥）。一口喝乾西江（比喻頓悟），一擊之後忘記停止（比喻徹底放下）。甩開手臂走出長安（唐朝都城，公元618年-907年），難以隱瞞手中的拄杖子（禪杖，指禪師的教法）。那麼，拄杖子有什麼長處呢？腦後見腮（形容兇惡），不與往來（形容不留情面）。
都勻無瑕玉禪師（尊宿，指德高望重的禪師）
本郡徐氏之子，在開化殿出家。禮拜實為師（禪師）。依止天野廣恩和尚圓滿受戒。禪師擅長操守（指修行），有不為人知的舉動。數十年間，以枯槁淡泊自持。臨終時據座向大眾開示，然後坐化。世壽五十一歲，僧臘三十六年。
璧林門禪師法嗣
平越蘆坪慈門竺崖性禪師
蜀東墊邑朱氏之子，在安順圓通寺出家。禮拜恒明剃度。依止語嵩老人受具足戒。參拜璧林和尚，得到印可。
佛誕日上堂說法。指天指地，唯我獨尊。這件事只有超越常人的人才能理解。瞿曇（釋迦牟尼佛）完全顯露了深深的意旨，有幾個人知道感恩並報答恩情呢？現在還有知道感恩的人嗎？有。慈門禪師用拄杖子打教訓，即使這樣也未曾放手。為什麼呢？因為在衲僧（僧人）門下，賞罰分明。禪師臨終時說偈示眾，然後坐化。塔葬在本山的南面。世壽六十三歲，僧臘四十餘年。
《黔南會燈補續錄》
【English Translation】 English version: To deliver beings is also to be deluded by words. If it is a person beyond measure, there is no need to mention it frequently. One gulp dries up the West River (a metaphor for sudden enlightenment), one strike forgets where to stop (a metaphor for complete letting go). Swinging his arm, he leaves Chang'an (capital of Tang Dynasty, 618-907 AD), it is difficult to hide the staff (referring to the Zen master's teaching). Then, what are the strengths of the staff? The cheeks can be seen behind the ears (describing ferocity), there is no interaction (describing no mercy).
Zen Master Wuxia Yu of Duyun (Venerable Monk)
A son of the Xu family from this prefecture, he became a monk at Kaihua Hall. He paid respects to Shi Wei as his teacher. He received full ordination relying on the Venerable Guang'en of Tianye. The Zen master was good at self-discipline and had actions that were not for the sake of others. For decades, he maintained himself with austerity and detachment. At the time of his death, he sat on the seat, gave instructions to the assembly, and then passed away in meditation. His age was fifty-one, and his monastic age was thirty-six.
Dharma Successor of Zen Master Bilinmen
Zen Master Zhuyai Xing of Cimen Luping in Pingyue
A son of the Zhu family from Dianyi in eastern Sichuan, he became a monk at Yuantong Temple in Anshun. He paid respects to Hengming for tonsure. He relied on the Elder Yu Song for full ordination. He visited Zen Master Bilin and received his approval.
On the Buddha's Birthday, he ascended the hall to preach. Pointing to the sky and pointing to the earth, he alone is honored. Only those who are beyond measure can understand this matter. Gautama (Shakyamuni Buddha) fully revealed his deep intentions, how many people know to be grateful and repay kindness? Are there any grateful people now? Yes. Zen Master Cimen uses his staff to beat and teach, even then he has not let go. Why? Because under the monks' (Nasa) gate, rewards and punishments are clear. At the time of his death, the Zen master spoke a verse to instruct the assembly, and then passed away in meditation. His stupa is buried on the south side of this mountain. His age was sixty-three, and his monastic age was over forty years.
Continued Records of the Huideng of Southern Guizhou